金剛般若經旨贊 1.66

1.66

經。是諸眾生至眾生壽者　贊曰。次第四釋。於中有二。初總明取相我執不亡。後別顯取於法非法相。此初也。然諸我執。依法執生。如要迷杌方謂人等。若取教法。既為法執。由此亦生我人等相。二執既起。實相是迷。由如迷淨空過由翳目。既有法相。即我等生故。雖信經而亦不取。以取經時。暫伏我相。由有法執我執種存。根本不亡。枝葉當起。是故經言。若心取相即著我等。

Sūtra: "[If] these sentient beings [...] a sentient being, or a life-span." Commentary: Next is the fourth [section], an explanation. Within this there are two parts: first, it broadly clarifies that grasping at marks leaves the self-grasping undestroyed; second, it specifically reveals grasping at the marks of dharma and non-dharma. This is the first part. All grasping at self arises based on grasping at dharmas, just as one must first be deluded about a tree stump before mistaking it for a person. If one grasps at the teaching, that is already dharma-grasping; from this, marks of a self, person, and so on are also generated. Once both graspings arise, the true mark is obscured, just as mistaking clear space is due to clouded eyes. Since there is a mark of dharmas, the self and so on arise; therefore, though one has faith in the sūtra, one does not grasp at it. For when grasping at the sūtra, the mark of a self is temporarily suppressed, but because the seeds of self-grasping remain due to dharma-grasping, the root is not destroyed and the branches and leaves will surely arise. Therefore the sūtra says: 'If their minds grasp at marks, they would be attached to a self,' and so forth.