金剛般若波羅蜜經略疏 1.55

1.55

就初文中，大分有五：初總告須菩提審定其相，有二，可知；二須菩提言已下，答顯其義，有二，可知；三何以故已下，問答現實，有二，可知；四非法非非法已下，正顯其相；五何以故已下，以法成人并去疑情，有二，可知。文中所言非法非非法者，依真如義說，非法者，一切法無體相故；非非法者，彼真如無我相實有故。所以文中無有定法如來可說者，但有說即能詮故。故《論》云「應化非真佛，亦非說法者，說法不二取，無說離言相。」此偈顯化身不證阿耨菩提。文言無有定法者，據化身為語；說法不可取者，即依真如為言。文中所以道一切聖人皆以無為法為名，非獨佛者，欲顯一切皆有如，令清淨故也。

Regarding the first passage, there are broadly five parts: 1. generally addressing Subhūti to examine and determine the marks, which has two [aspects], as can be known; 2. from "Subhūti said" onward, replying to reveal the meaning, which has two, as can be known; 3. from "Why is this?" onward, question and answer manifesting reality, which has two, as can be known; 4. from "neither dharmas nor non-dharmas" onward, directly revealing their marks; 5. from "Why is this?" onward, using dharmas to fulfill persons and remove doubtful thoughts, which has two, as can be known. What is said in the text as 'neither dharmas nor non-dharmas' is spoken relying on the meaning of tathatā. 'Not dharmas' means that all dharmas have no ontological essence or marks; 'not non-dharmas' means that the self-nature of that tathatā is truly existent without marks. As for why the text states that there is no fixed dharma that the Tathāgata could expound, it is simply because whenever there is an exposition, it is that which expresses. Therefore the treatise says: 'The response and transformation are not the true Buddha, / Nor are they expounders of the Dharma. / Expounding the Dharma involves no dual grasping; / Non-expounding transcends the marks of words.' This verse reveals that the nirmāṇakāya does not realize anuttara-bodhi. The text's statement that there is no fixed dharma speaks on the basis of the nirmāṇakāya; that the expounded dharma cannot be grasped speaks relying on tathatā. As for why the text states that all noble persons are designated by unconditioned dharmas and not the Buddha alone, it is because it wishes to reveal that all possess suchness, so as to make them pure.