金剛經纂要刊定記 4.228

4.228

無著下。引證。彼疑有取，佛顯無取，以無破有故云翻也。說法例之。順理酬經，意可知。定者實義，謂無實法名菩提，無實法名如來說，此一向約勝義答也。偈云等者。餘句云：「說法不二取，無說離言相。」意謂釋迦如來是其應化，應化之相俗有真無，是故答中皆言無定。準《金光明經》及《攝論》說，佛果無別色聲功德，唯有如如及如如智獨存。此是真佛，今既異此豈得言真？故云應化非真等。

On 'Asaṅga says…' and so forth: Citing the proof. He doubted that there was grasping; the Buddha revealed that there is no grasping; using non-existence to refute existence, hence it says 'reversal'. Preaching the Dharma is by analogy the same. Responding to the sūtra in accordance with principle, the intention can be known. 'Fixed' means real meaning; that is, there is no real phenomenon called bodhi, and no real phenomenon called the Tathāgata's preaching; this answers entirely in terms of ultimate truth. On 'The verse says…' and so forth: The remaining lines say: 'Preaching the Dharma does not grasp at the two; / without preaching, it is free from the characteristics of words.' The meaning is that the Tathāgata Śākyamuni is his responsive transformation [body]; the characteristics of responsive transformation conventionally exist but ultimately do not; therefore, in the reply it states throughout that there is no fixed [phenomenon]. Based on what the Suvarṇaprabhāsa Sūtra and the Mahāyānasaṃgraha say, the Buddha-fruit has no distinct form, sound, or merits; only suchness (tathatā) and the wisdom of suchness uniquely remain. This is the true Buddha; now since this differs from that, how could it be called true? Therefore it says the responsive transformation is not true, and so forth.