說無垢稱經疏 3.331

3.331

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.'