金剛般若經贊述 1.182

1.182

述曰，此釋也。於中兩重展轉釋前，此初也。謂何以故無定法可說？內既不可說，於外亦不可取；故於外若有可取，是應於內亦有可說；既無可取，明無可說也。「不可說，非法、非非法」者，謂愚夫執人、法為有，名之為法；撥圓成是無，名非法。聖者達人、法為無，名為非法；了圓成為有，名非非法。法身寂淨，不可說非法，亦不可說非非法也。故論云，「應化非真佛，亦非說法者，說法不二取，無說離言相」，應化既非真佛真說，即明亦是假佛假說也。於內既無二說，於聖者亦不二取，謂取法及非法也。真理離言，無其說相故。何故釋中但言說，不言證？論云，若不證者，即不能說，故謂要先證，方能說也。

The commentary states: This is the explanation. Within it, there are two successive layers of explanation of the preceding; this is the first. That is to say: why is there no fixed phenomenon that can be taught? Since internally it cannot be taught, externally it also cannot be grasped; hence, if externally there were something graspable, internally there should also be something that can be taught; since there is nothing graspable, it is clear that there is nothing that can be taught. "Inexpressible, neither phenomena nor non-phenomena": foolish people grasp person and phenomena as existent, calling them 'phenomena'; they reject the consummate nature as non-existent, calling it 'non-phenomena'. Noble ones realise that person and phenomena are non-existent, calling them 'non-phenomena'; they understand the consummate nature as existent, calling it 'neither non-phenomena'. The dharmakāya is quiescent and pure; it cannot be called a non-phenomenon, nor can it be called a non-non-phenomenon. Hence the treatise says: "The provisional and transformed are not the real Buddha, / Nor are they speakers of the Dharma; / The teaching of Dharma is free of both graspings, / Free of speech and without the sign of words." Since the provisional and transformed are neither the true Buddha nor the true teaching, this makes clear that they are also a nominal Buddha and a nominal teaching. Since internally there is no dual teaching, the noble ones also do not have dual grasping—that is, grasping phenomena and non-phenomena. This is because the true principle is free from words, lacking the sign of being taught. Why does the explanation only speak of teaching and not of realization? The treatise says that if one does not realise it, one cannot teach it; hence it means that one must first realise it before one can teach it.