仁王經疏 2.459

2.459

釋曰：第二、總辨教空。若依《本記》有其四義。故《本記》云「二結成有四：一名味句，是應說。二音聲，是正說。三果報，是能說。四一切如，即是依說。依此真如理而說法，實無法可說也。」今解：不爾。此即第二總辨教體空。然出教體，諸說不同。有處說名等為體、有處說聲、有處合說，具如別章。今依此經，名句文身及聲為體，故前〈觀空品〉云「佛說句文聲」。而今所說名味句音聲果者，名等是假，聲體是實；依實聲上，假立名等，故言聲果。如是文字記句，皆是如也。

The commentary states: Second, generally discerning the emptiness of the teaching. If relying on the original commentary (*Benji*), there are four meanings. Thus the original commentary states: "The second conclusion has four: First, names, terms, and phrases, which are what ought to be spoken. Second, sounds, which are the actual speaking. Third, karmic retribution, which is the speaker. Fourth, all are like [suchness], which is that on which speech relies. Relying on this principle of tathatā, one expounds the Dharma, yet in truth there is no dharma that can be spoken." The present interpretation says: Not so. This is the second [part], generally discerning the emptiness of the essence of the teaching. However, regarding the derivation of the essence of the teaching, various explanations differ. Some places say names and so forth are the essence, some say sounds, and some explain both together, fully as in separate chapters. Now, relying on this sūtra, the nāma-pada-vyañjana-kāya and sound constitute the essence; therefore the preceding "Chapter on Contemplating Emptiness" says: "The Buddha spoke of phrases, phonemes, and sounds." And now, saying "the fruit of sounds of names, terms, and phrases": names and so forth are nominal designations, while the substance of sound is real; relying upon real sound, names and so forth are nominally established, hence called "fruits of sound." Such words, letters, predictions, and phrases are all like [suchness].