金剛般若經挾註 1.3

1.3

不能見如來（無色見色。不可以色見。非聲應聲。不可以聲求。將令深趣涅槃。必依聲色之外故。以色聲求佛。是人甚好住烏。得見如來也）須菩提。汝若作是念。如來不以具足相故。得阿耨多羅三藐三菩提。須菩提。莫作是念。如來不以具足相故。得阿耨多羅三藐三菩提（前破有相。不見如來。恐眾生即作無相求佛。故此破云。汝勿謂無相可得菩提。菩提非有無故。以有無求。皆不得也。論曰大聖說空法。為破諸見故。若復見有空。諸佛所不化。今者捨有而滯無亦由避溺而投火也）須菩提。汝若作是念。發阿耨多羅三藐三菩提者。說諸法斷滅。莫作是念（汝若作無相。而發道心者。是斷一切行。滅一切法。不得中道也。是故莫作是念也）何以故。發阿耨多羅三藐三菩提者。於法不說斷滅相（菩提中道。不有不無。若作有念者。則墮於諸法常。諸法實非常。若作無念者。則墮諸法斷。諸法實非斷故。於菩提中。不得生有無見。亦不得作常斷說）須菩提。若菩薩以滿恒河沙等世界。七寶。布施。若復有人。知一切法無我。得成於忍。此菩薩。勝前菩薩所得功德（離居兩邊。契於中道。悟無生。勝福甚多。財校量非及也。□無一我亦無。無我遣之有遣。深入菩提。故知。一切法無我）須菩提以諸菩。

and cannot see the Tathāgata." (Seeing form through non-form, one cannot see him by form; responding to sound through non-sound, one cannot seek him by sound. Intending to cause one to deeply proceed to nirvāṇa, one must depend on what is beyond sound and form; therefore, seeking the Buddha by form and sound, how could such a person be able to see the Tathāgata?) "Subhūti, if you give rise to this thought: 'It is not because of the complete marks that the Tathāgata attained anuttarā samyaksambodhi,' Subhūti, do not give rise to this thought: 'It is not because of the complete marks that the Tathāgata attained anuttarā samyaksambodhi.'" (Previously it refuted possessing marks as not seeing the Tathāgata; fearing that sentient beings would then seek the Buddha as without marks, it here refutes this, saying: You should not say that bodhi can be attained without marks. Because bodhi is neither existence nor non-existence, seeking it through existence or non-existence will fail. The treatise says: 'The Great Sage taught the dharma of emptiness to refute all views; if one again sees that there is emptiness, the Buddhas will not convert him.' Now, relinquishing existence and lingering in non-existence is also like avoiding drowning and throwing oneself into fire.) "Subhūti, if you give rise to this thought: 'Those who resolve on anuttarā samyaksambodhi speak of all dharmas as annihilated,' do not give rise to this thought." (If you adopt non-characteristic and resolve on the mind of the path, this cuts off all practices and annihilates all dharmas, failing to attain the middle way. For this reason, do not give rise to this thought.) "Why is this? Those who resolve on anuttarā samyaksambodhi do not speak of the lakṣaṇa of annihilation regarding dharmas." (Bodhi is the middle way, neither existing nor non-existing. If one gives rise to the thought of existence, one falls into the permanence of all dharmas, yet dharmas are truly not permanent. If one gives rise to the thought of non-existence, one falls into the annihilation of all dharmas, yet dharmas are truly not annihilated; therefore, in bodhi, one must not give rise to views of existence or non-existence, nor make statements of permanence or annihilation.) "Subhūti, if a bodhisattva were to give in generosity the seven precious jewels filling worlds equal to the sands of the Gaṅgā; and if another person were to know that all dharmas are without self and achieve kṣānti, this bodhisattva would surpass the puṇya obtained by the previous bodhisattva." (Remaining free from the two extremes and tallying with the middle way, awakening to non-arising, the superior puṇya is exceedingly great; material comparison cannot reach it. […] without a self, and also without selflessness; dispatching what is dispatched, deeply entering bodhi; therefore one knows that all dharmas are without self.) "Subhūti, because bodhisattvas...