金剛般若經贊述 1.166

1.166

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."