御注金剛般若波羅蜜經宣演 2.22

2.22

演曰。准彼釋意眾生事有二。一眾生名二五陰事。即彼眾生能詮名相非實體相。以名自在無實體故。由是一切眾生相即非相。眾生名相無實體相故。能詮名成法無我。餘本云。想者由想起名。即顯名相。又以五陰假名眾生。於五陰中無眾生體。以無實故。由是一切眾生即非眾生。明人無我故。論結云。如是明法無我人無我。若依此經初法後我。文更明顯。梁周二本。此下云何以故者諸佛如來遠離一切相故。餘本並闕。准彼論引應合有之。論云。此句明彼二相不實。若彼二實有者。諸佛如來應有彼二相。何以故。諸佛如來實見故。演曰。顯佛說無由自內證如證而說。或前二無佛自證達令為汝說勸。彼發心修行之時。有眾生相違觀二我無勿生嗔恨。

Exposition: Following the sense of that commentary, the phenomena of sentient beings are twofold: first, the name "sentient being"; second, the phenomena of the five skandhas. The nominal marks that serve as signifiers for those sentient beings are not real essential marks, because names are arbitrary and have no real entity. For this reason, "all marks of sentient beings are precisely non-marks," because the nominal marks of sentient beings have no real essential mark. Thus the nominal signifier establishes the selflessness of dharmas. Other versions say: regarding "notion," names are posited based on notions, which reveals nominal marks. Furthermore, "sentient being" is a metaphorical designation based on the five skandhas; within the five skandhas, there is no entity of a sentient being, because there is no reality. For this reason, "all sentient beings are precisely not sentient beings," which clarifies the selflessness of persons. Therefore the treatise concludes: "In this way it clarifies the selflessness of dharmas and the selflessness of persons." If one follows this sūtra, having dharmas first and persons later, the text is even clearer. In the two versions of Liang and Zhou, below this it says, "Why? Because all Buddhas, the Tathāgatas, are far removed from all marks." The other versions all lack this. Judging by its citation in that treatise, it ought to be present. The treatise says: "This phrase clarifies that those two marks are unreal. If those two were real existents, all Buddhas, the Tathāgatas, would possess those two marks. Why? Because all Buddhas, the Tathāgatas, perceive reality." Exposition: This shows that the Buddha's speaking of non-existence stems from his own internal realization; he speaks in accordance with what he has realized. Or, the Buddha has personally realized and reached the preceding two kinds of non-existence, and has caused them to be spoken for you to encourage you: when generating the mind and practicing, should sentient beings be antagonistic, contemplate the non-existence of the two selves and do not give rise to anger or resentment.