說無垢稱經疏 3.274

3.274

贊曰：文字亦離也。空理義云：不但所說法空無性、離文字，名字語言亦離。應理義云：不但所詮無有，諸法相性離言，言亦離言。或此非唯言理離性，依之文字亦離性相。於一能詮音聲之上，極略相名字、中相名名、廣相名句，皆假施設，體都非真。法既非法非非法，言亦非言非非言。言既非言非非言，文亦非文非不文。遮定文字，故唯言非。一切法中離言之事，即依他起；離言之理，即是解脫涅槃真如。空理義云：一切法及文字空，即是涅槃解脫體也。

Commentary: Written words are also free [from nature and characteristics]. The meaning according to the principle of emptiness says: Not only are the phenomena spoken of empty, devoid of nature, and free from written words, but names and speech are also free [from them]. The meaning according to the principle of conformity says: Not only is that which is explained non-existent, and the characteristics and nature of all phenomena free from speech, but speech is also free from speech. Or, it is not only that the principle of speech is free from nature, but the written words relying on it are also free from nature and characteristics. Upon a single expressing sound: the most concise form is called a syllable (akṣara), the intermediate form is called a name (nāma), and the extensive form is called a sentence (pada); all are conventional designations, their substance being entirely unreal. Since phenomena are neither phenomena nor non-phenomena, speech is also neither speech nor non-speech. Since speech is neither speech nor non-speech, written words are also neither written words nor non-written words. To refute fixed written words, it is only stated as 'not'. The ineffable fact within all phenomena is the other-dependent nature (paratantra); the ineffable principle is vimokṣa, Nirvāṇa, and tathatā. The meaning according to the principle of emptiness says: The emptiness of all phenomena and written words is itself the essence of Nirvāṇa and vimokṣa.