說無垢稱經疏 3.331

3.331

贊曰：下正陳詞。有三：初總非、次別非、後明益。此初文也。空理義云：此五實義，本性皆無，性離言詮，非常非無常、非苦非不苦、非空非不空、非我非無我、非寂非不寂，為遮執常等故說無常等，非真勝義中有實無常等。故聖教言「諸佛或說我，或時說無我。諸法實相中，無我無非我。」今者定說有無常義，故今訶之以生滅心行說實相法。應理義云：此五實義，性即真如。緣此之心無分別智，緣不生不滅真如為境。今以緣生滅有作諦理分別心行，說於實相真如之法，甚不契當，故言無以。

Commentary: Below is the formal presentation of his words. There are three parts: first, a general negation; second, specific negations; third, explaining the benefit. This is the first text. The interpretation in accordance with the principle of emptiness says: the real meanings of these five are originally nonexistent in their nature; their nature is separated from verbal expression—neither permanent nor impermanent, neither suffering nor not suffering, neither empty nor not empty, neither self nor non-self, neither tranquil nor not tranquil. It is to ward off attachments to permanence and so forth that impermanence and so forth are spoken of; it is not that in the genuine ultimate truth there is real impermanence and so forth. Therefore, the holy teaching says, 'The Buddhas sometimes speak of self, / Or sometimes speak of non-self; / In the real mark of all phenomena, / There is neither self nor non-self.' Now, determining and speaking of an existent meaning of impermanence, he is thus now rebuked for expounding the Dharma of the real mark with a mental activity of arising and ceasing. The interpretation in accordance with the principle of reality says: the nature of the real meaning of these five is tathatā. The mind that takes this as its object is non-conceptual wisdom, taking the unborn and unceasing tathatā as its cognitive object. Now, using a conceptual mental activity that takes the arising, ceasing, and conditioned principle of the truths as its object to expound the Dharma of the tathatā of the real mark is completely unfitting; therefore he says, 'Do not.'