「须菩提！汝若作是念：如来不以具足相故，得阿耨多罗三藐三菩提。须菩提！莫作是念：如来不以具足相故，得阿耨多罗三藐三菩提。须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。莫作是念，何以故？发阿耨多罗三藐三菩提心者，于法不说断灭相。」
逐句解释
如来不以具足相故，得阿耨多罗三藐三菩提——莫作是念
佛陀预防一个可能的误解：听说「不能以三十二相见如来」，有人可能会以为——那如来是因为「不用相」才成就觉悟的。佛陀说：也不要这样想！觉悟不是因为「没有相」，也不是因为「有相」。两个极端都是错的。
Do not think: the Tathagata attained enlightenment by not relying on marks
After Chapter 26's emphatic rejection of seeking through form, a natural overcorrection would be: 'so the path must be through formlessness — through deliberate rejection of all appearances and physical practice.' The Buddha closes this loophole immediately. Enlightenment is not achieved by 'being without marks' any more than by 'having marks.' The Buddha did not meditate by suppressing all sensory experience. The issue is not form versus formlessness — it is attachment versus non-attachment. You can live in a monastery or a city, in a body with thirty-two marks or none — what matters is the quality of presence, not the environment or appearance.
发阿耨多罗三藐三菩提心者，于法不说断灭相
发菩提心的人，不会说「一切法都断灭了，什么都没有」。「断灭」是虚无主义的陷阱：把「空性」误解为「什么都不存在」。空性不是虚无——它是事物的真实本质（无固定自性），不是事物的消失。善恶、因果、修行，在空性的框架下仍然完全有效。
Those who arouse the aspiration for enlightenment do not say that things are annihilated
This is the sutra's explicit rejection of nihilism. Emptiness (空性) is one of the most easily misunderstood teachings in Buddhism. It can sound like 'nothing exists' or 'nothing matters' — and this misreading leads to the view of annihilation (断灭见). But emptiness means empty of inherent, fixed, independent existence — not empty of existence altogether. Causes and effects still operate. Virtue and non-virtue still have consequences. The path still unfolds. The bodhisattva who truly understands emptiness does not use it as an excuse to stop caring or stop practising; they use it as the basis for limitless, ego-free engagement with the world.
总结 · Summary
第二十七章防止两种极端的误解：第一，不要以为如来是因为「不用相」而觉悟的（否定形相执着，不等于走向形相的对立面）；第二，不要以为空性意味着「什么都断灭了，什么都没有」（这是虚无主义的陷阱）。中道是：不执着于有，也不执着于无。空性不是虚无，而是事物本质的如实呈现。
Chapter 27 guards against two opposite errors. First: do not think the Buddha attained enlightenment by rejecting form — that is just the opposite extreme. Second: do not interpret emptiness as annihilation — the view that nothing exists or nothing matters. Emptiness is the Middle Way: things are empty of fixed inherent existence, not empty of existence altogether. Ethics, causation, and practice remain fully operative within the understanding of emptiness. The bodhisattva path is not a path to nowhere — it is a path to open, ego-free engagement with everything.