金剛般若經旨贊 1.72

1.72

經。以是義故至何況非法　贊曰。上來總名。正答前問。此即第二法身要義。欲令遠離前法非法。故引昔說筏喻之義。令於教法雜有無相。如於船筏。離取捨心。如已到岸捨筏故。知當可捨。不應先著。未到彼岸取筏故。知憑而渡。不應捨棄。教亦如是。不應取捨。知法離言。但假詮故。當得證智。既捨不住故。雖未證亦不執著。順第一義之正說故。必因此法。而得證智故。未證者依之而修故。於教法不應取捨。然佛所說皆離有無執法非法。不契中道。執法為有。尚應捨之。況執非法而不捨也。故天親論頌此義云。

Sūtra: "For this reason [...] how much more so non-dharma!" Commentary: The foregoing was collectively called the direct answer to the previous question. This is the second [part], the essential meaning of the dharmakāya. Wishing to cause them to abandon the previous dharma and non-dharma, it cites the previously taught meaning of the raft simile, causing them to abandon the marks of existence and non-existence mixed in the teaching, just as with a boat or raft, leaving behind the mind of grasping and abandoning. Like discarding the raft upon reaching the shore, one knows that it will eventually be discarded and should not become attached beforehand; like taking the raft before reaching the other shore, one knows to rely on it to cross over and should not abandon it. The teaching is also like this: one should neither grasp nor abandon it. Knowing that dharmas transcend words and are merely conventional designations, one will attain realizing wisdom; since one will discard it and not abide, even when not yet having realized it, one does not grasp it. Because it is a correct exposition that accords with ultimate truth, one will inevitably attain realizing wisdom through this dharma; because those who have not yet realized it cultivate in reliance upon it, one should neither grasp nor abandon the teaching. For what the Buddha has preached is entirely free from existence and non-existence; grasping at dharma or non-dharma does not accord with the middle way. If grasping at dharmas as existent should still be abandoned, how much more so grasping at non-dharma without abandoning it! Therefore, Vasubandhu's commentary states in a verse on this meaning: