金剛般若經旨贊 2.36

2.36

經。佛告至甚為希有　贊曰。次破二乘人驚怖不精進。如來昔於二乘教中。說有諸法即蘊處等。及說空法即無我等。有為無為皆說為有。今說此經有空發遣。於聽聞時乍聞有法是無。恐謂此經為非正道。如坑谷等非處行故遂生驚懼。又聞空法。亦無其心猶豫不能斷疑故為恐怖。後思惟已驚怖轉深。一向不迴總生畏憚。今此經者兼被二乘令其迴心趣無上覺。既由驚等不能策勤故。今破之令發精進。謂真實理遠離二邊。若執有空不契中道。為破執相故說二無。非謂都無有空等法故。二乘等能悟此理不驚怖等為希有也。又復此經顯三無性為破遍計空有執心。非謂撥無依圓二經故。二乘等聞相無自性性故不驚聞。生無自性性故不怖聞。勝義無自性性故不畏。皆為希有也。

Sūtra: "The Buddha told" up to "is exceedingly rare." Commentary: Next is refuting the alarm, fear, and lack of vigor of the people of the two vehicles. Formerly, in the teachings of the two vehicles, the Tathāgata spoke of existing phenomena—namely the aggregates, sense bases, and so forth—and spoke of empty phenomena—namely selflessness and so forth—speaking of both the conditioned and unconditioned as existing. Now he expounds this sūtra to dispel both existence and emptiness. Upon hearing this, when they abruptly hear that existing phenomena do not exist, they dread and think that this sūtra is not the correct path; like walking where one should not, such as into pits and valleys, they then give rise to alarm and panic. Furthermore, hearing that empty phenomena also do not exist, their minds vacillate and cannot resolve doubt, which is why they are frightened. Having later reflected on it, their alarm and fear deepen further, and without turning around at all, they develop dread and terror across the board. Now this sūtra also addresses the two vehicles, causing them to turn their minds toward supreme awakening. Since due to alarm and so forth they cannot exert themselves, it now refutes these to cause them to arouse vigor. That is to say, the real principle is far removed from the two extremes; if one clings to existence or emptiness, one does not tally with the middle way. In order to break attachment to marks, the twofold non-existence is preached; it is not meant that phenomena such as existence and emptiness are utterly non-existent. That the two vehicles and others can awaken to this principle without alarm or fear is therefore rare. Moreover, this sūtra reveals the three non-natures to shatter the mind that clings to the imagined nature as empty or existing, not to repudiate the dependent and perfected natures. Therefore, when the two vehicles and others hear of the nature of the lack of self-nature of marks, they are not alarmed; when they hear of the nature of the lack of self-nature of arising, they are not frightened; and when they hear of the nature of the lack of self-nature of ultimate truth, they are not terrified. All of these are rare.