金剛般若經贊述 2.220

2.220

問：「何故《楞伽經》云法身說離相離言法，報身說十地法、六波羅蜜法，化身說三乘法耶？准此法身亦說故。」答：「說有二種，一者、起作說謂有說說也，二者、無起作說謂無說說。前是報、化，後即法身。彼據不說之說，此約有說之說，故不相違。云何法身為不說說？謂由眾生證達理故，了解一切，名法身說。如聞說法而了達故，名之為說也；猶如有人，若語、若不語，令他解了，名說法也。」

Question: "Why does the Laṅkāvatāra Sūtra say that the dharmakāya teaches the Dharma that is free from marks and free from words, the saṃbhogakāya teaches the Dharma of the ten grounds and the six pāramitās, and the nirmāṇakāya teaches the Dharma of the three vehicles? According to this, the dharmakāya also teaches." Answer: "Teaching is of two kinds: first, teaching with activity, which means teaching with words; second, teaching without activity, which means teaching without words. The former refers to the saṃbhogakāya and nirmāṇakāya, and the latter refers to the dharmakāya. That [sūtra] relies on the teaching of non-teaching, while this [sūtra] refers to the teaching that has words; hence they do not contradict each other. How does the dharmakāya teach through non-teaching? It means that because sentient beings realise and penetrate the principle, they fully understand everything—this is called the dharmakāya teaching. Just as one fully understands upon hearing the Dharma taught, it is termed 'teaching'; it is like a person who, whether speaking or not speaking, causes another to understand—this is called 'teaching the Dharma.'"