御注金剛般若波羅蜜經宣演 2.213

2.213

釋云。非無我無法。離此二事而得菩提。云何得菩提。遠離彼二見故。偈言遠離於我法者。意令不起我法見也。又復此經承前唯破我法等想。息我等見令起正見。未明我見體非實有。今經將終明起邪見亦非實見。於真理中無邪無正。此文有四問答徵釋。此初也。餘本此上徵云。何以故。若一合執云不可說。凡夫妄者。何所以故。如來說有我見等耶。然佛為遮外道我故說有我見等。佛亦不說我見實有故。佛却問有人。謂佛說實我見解我意不。

The explanation states: It is not that without self and without dharmas, apart from these two matters, bodhi is attained. How is bodhi attained? It is by staying far away from those two views. The verse saying 'stays far away from self and dharmas' means causing the views of self and dharmas not to arise. Furthermore, this sūtra, following the preceding, solely refuted notions of self, dharmas, and so forth, calming views of self and so forth to cause right view to arise; it had not yet clarified that the substance of the view of self is not really existent. Now as the sūtra draws to a close, it clarifies that the arising of wrong view is also not a real view: in the true principle, there is neither wrong nor right. This text has four parts: question, answer, inquiry, and explanation. This is the first. Other versions have an inquiry above this: 'Why is this? If clinging to a unitary composite is ineffable and is a delusion of ordinary people, for what reason does the Tathāgata speak of having a view of self, and so on?' However, the Buddha, to ward off the non-Buddhists' self, spoke of having a view of self, and so on; the Buddha also did not speak of the view of self as really existent. Therefore the Buddha asks in return whether someone who thinks the Buddha spoke of a real view of self understands my meaning.