金剛般若經旨贊 2.104

2.104

經。所以者何至三菩提者　贊曰。此約無能取也。先徵意云。既有發趣菩提心人明意應有所住所伏無所住伏之。所以者為何謂耶。故即答云勿謂實有。能發趣者能發趣心本無起故。依所住伏說能發趣。所取本無能取無故。二取既無。都無所得。云何菩薩智自取心而乃障於真無住義。然宣演中強以此文配樂頂德深成不可頂德未離能取心故。

Sūtra: "Why is this?... [there is in reality no dharma] that gives rise to the mind of anuttarā samyaksaṃbodhi." / Commentary: This is explained in terms of the absence of a grasper (grāhaka). First, the query means: since there is a person who sets out with the mind of bodhi, there clearly should be that which is abided in and that which is subdued; so why is there nothing to abide in or subdue? Why is this said? Hence, he replies: do not say that there is truly one capable of setting out, because the mind capable of setting out originally does not arise. Based on that which is abided in and subdued, one speaks of being capable of setting out; since that which is grasped is originally nonexistent, the grasper is nonexistent. Since the twofold grasping is nonexistent, nothing whatsoever is attained. How could a bodhisattva's wisdom-mind of self-grasping obstruct the meaning of true non-abiding? Yet in the *Xuan yan*, this text was forcibly correlated with the summit attainment of the delight in dharma, which is utterly untenable, because the summit attainment has not yet abandoned the mind of the grasper.