金剛般若經贊述 1.166

1.166

「無法相」者，謂凡情妄執執法我為有名為法相；既達為空，知法體而非實，故云無法相，無其所執實有法相故。「亦無非法相」者，謂愚者妄情撥圓成而是無，名非法相，空無有體故；智者了此圓成是有，故無非法相，無其所執為空相故。二無我理是實有，故此中更應云「無相，亦非無相」。言「無相」者，謂無我理不可以言宣說為有為無，諸小菩薩乍謂可說名之為相，聖者了之為不可說，故云「無相」也。「亦非無相」者，以於無言處依言相說也，謂愚者既聞不可說，故即謂有言皆非；智人達之，故依言辭而說，然不執著，故言「亦非無想」也。

As for "nor the mark of phenomena," ordinary sentiments deludedly grasp the self of phenomena as existent, which is called the mark of phenomena; once one comprehends it as empty and knows that the substance of phenomena is not real, it says "nor the mark of phenomena," because there is no mark of phenomena grasped as really existent. As for "nor the mark of non-phenomena," the foolish deludedly negate the perfected nature (pariniṣpanna) as non-existent, which is called the mark of non-phenomena, because it would be empty and devoid of substance; the wise comprehend that this perfected nature is existent, hence "nor the mark of non-phenomena," because there is no mark of emptiness as grasped by them. Because the principle of the two selflessnesses is real and existent, here it should further say, "no mark, nor non-mark." Saying "no mark" means that the principle of selflessness cannot be verbally expressed as existent or non-existent; lesser bodhisattvas mistakenly think it can be spoken of, calling it a mark, but noble ones comprehend that it cannot be spoken of, hence saying "no mark." Saying "nor non-mark" means that in the realm beyond words, it is expressed in reliance on the marks of words; that is, the foolish, having heard that it cannot be spoken of, immediately claim that all speech is wrong, whereas the wise comprehend this and therefore express it in reliance on words without clinging, hence saying "nor non-mark."