金剛般若波羅蜜經略疏 2.22

2.22

就第三、行德離相文中，大分有三：初有四句，約色身辨離相，有六句可知；二佛告須菩提下，有四句，約意業功德辨離相；三佛言須菩提於意云何下，約口業說法辨離相，於中有七句。文言說諸相具足即非具足者，色身具足非法身具足。色身及相身不離於法身，故文言說名諸相具足。又文言說法說法有二種：一者所說法、二者所有義，故言說法說法。又文言無法可說是名說法者，說法不離於法界，說法無自相，故言無說為說法也。

Regarding the third [part], the text on the virtues of practice transcending marks, there are broadly three sections: first, four phrases explaining the transcendence of marks in terms of the physical form body, in which six phrases may be recognized; second, from 'The Buddha told Subhūti' downward, four phrases explaining the transcendence of marks in terms of mental karma's virtues; third, from 'The Buddha said: Subhūti, what do you think' downward, explaining the transcendence of marks in terms of vocal karma's exposition of the Dharma, wherein there are seven phrases. As for the text's statement, 'saying that the marks are complete is not being complete,' the completion of the physical form body is not the completion of the dharmakāya. Because the physical form body and the body of marks are not separate from the dharmakāya, the text states, 'is therefore called the completion of all marks.' Furthermore, regarding the text's statement 'speaking the Dharma, speaking the Dharma,' there are two kinds: first, the Dharma that is spoken; second, the meaning that is possessed; hence it says 'speaking the Dharma, speaking the Dharma.' Furthermore, regarding the text's statement, 'there is no Dharma that can be spoken, this is called speaking the Dharma,' speaking the Dharma is not separate from the dharmadhātu; speaking the Dharma has no self-mark; hence it says that having nothing spoken is speaking the Dharma.