金剛般若經挾註 1.3

1.3

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...