仁王經疏 2.473

2.473

釋曰：第二重釋行性。謂前所說如如文字修諸智母，而未能顯修相差別，故今重釋。文有兩節：即初釋如如文字、後「修無脩」下釋修諸智母。謂若菩薩無受乃至非非文者，名為如如文字。然此四句，諸說不同。一云：無受者總句，菩薩不執文字，故言不受。無文字者，下有三句別釋不受：一不受無文字，以不執著無文字故。離文字者，非文字義。若文字應非文字，故作此言。不受離文字，若非非文字，應非非文字，故作此言，不受非非文字。一云：不受無文字，不受所執文字。不受離文字者，不受依他。不受非非文字者，不受圓成實性文字。修無修文字等者，釋上修諸佛智母。謂菩薩修行，不作是念：「我是能修文字」為所修者，乃得真性般若波羅蜜。

Exposition: Second, re-explaining the nature of practice. What was spoken of previously as "suchness syllables cultivating the mother of wisdoms" did not yet reveal the distinctions in the aspects of cultivation, hence it is now re-explained. The text has two sections: first, explaining "suchness syllables"; later, from "cultivating non-cultivation" onward, explaining "cultivating the mother of wisdoms." If a bodhisattva does not receive [syllables] and so on up to "neither non-syllables," this is called "suchness syllables." However, regarding these four phrases, various explanations differ. One says: "without reception" is the general phrase; because the bodhisattva does not grasp syllables, it says "does not receive." Regarding "without syllables," below there are three phrases that specifically explain "does not receive": first, not receiving non-syllables, because one does not cling to non-syllables. "Departing from syllables" means not having the meaning of syllables. If they were syllables, they should not be non-syllables, hence this is said. One does not receive departure from syllables; if they were neither non-syllables, they should be neither non-syllables, hence this is said: one does not receive neither non-syllables. Another says: not receiving non-syllables means not receiving syllables as conceptually grasped; not receiving departure from syllables means not receiving the dependent; not receiving neither non-syllables means not receiving syllables of the fully accomplished nature. "Cultivating non-cultivating syllables" and so on explains "cultivating the mother of all buddhas' wisdoms" above. When a bodhisattva practices, they do not give rise to the thought, "I am the cultivator, and syllables are what is cultivated"; only then do they attain the true nature of prajñāpāramitā.