說無垢稱經疏 3.176

3.176

贊曰：下明說法道理。於中復二：初汎談說聽道理；後「尊者目連」下，勸如法說。空理義云：真諦本空，說聽為有，皆名增益。俗諦本有，若言無空，便成損減。或總不稱真法自性，名為增損。應理義云：法外分別及起言說，名為增益，如長法故。《成唯識》云「能詮所詮，俱非自相。但依增益相似而轉。」似謂增益，非實有相。諸法自相假智及詮，俱非境故。言無法體，名為損減，撥無體故。或增所執、減無二性。舊云「無說無示無聞無得」，俱不正成，無此文故。

The Commentary states: Below clarifies the principle of expounding the Dharma. Within this, there are two parts: first, a general discussion of the principle of expounding and hearing [the Dharma]; second, from 'Venerable Maudgalyāyana' onward, an exhortation to expound in accordance with the Dharma. The exposition of the Principle of Emptiness says: the ultimate truth is fundamentally empty; regarding expounding and hearing as existent is in both cases called superimposition. The conventional truth is fundamentally existent; if one says it is non-existent and empty, it becomes deprecation. Or, generally speaking, failing to match the intrinsic nature of true dharmas is called superimposition and deprecation. The exposition of the Reasonable Principle says: discrimination and the arising of verbal expression outside of dharmas is called superimposition, as in adding to dharmas. The *Vijñaptimātratāsiddhi* says: 'Both the expresser and the expressed are not the specific characteristic (svalakṣaṇa). They only operate in dependence on superimposed resemblance.' 'Resemblance' means superimposition, not real existence. The specific characteristic of all dharmas is not an object for either nominal cognition or verbal expression. Saying that the substance of dharmas is non-existent is called deprecation, because it repudiates the substance. Or, it superimposes the imagined [nature] and deprecates the two natures that are non-existent. The old [translation] says: 'There is no speaking, no showing, no hearing, and no obtaining'; neither is correctly established, because there is no such text here.