金光明最勝王經疏 4.500

4.500

贊曰：聖者了知有無愚智等皆非定異，以於此中法界真如等法平等，故皆不定異。無有中間者，諸法非定異、非定一、非亦一亦異。不言非一，影第二句說。第三句名無中間。不說第四句，但是遮三，更無別法。此一異等皆不可執，如水月無實離增執，如似有月離減執。由稱境知，故得作佛。此或第一義即不異。然準下喻，據愚智解別。

Commentary: Noble ones understand that existence, non-existence, folly, wisdom, and so forth are none of them determinately distinct; because dharmas such as the dharmadhātu and tathatā are equal herein, they are all not determinately distinct. 'There is no middle ground' means dharmas are neither determinately distinct, nor determinately one, nor both one and distinct. Not stating 'not one' reflects the statement of the second clause. The third clause is named 'having no middle ground'. Not stating the fourth clause is merely because having negated the three, there is no other dharma. None of these—oneness, distinctness, etc.—can be grasped; like the water-moon lacking reality, one is free from the grasp of superimposition; like appearing to have a moon, one is free from the grasp of deprecation. By knowing in accordance with the object, one is able to become a buddha. Or this refers to the ultimate truth, which is non-distinct. However, in accordance with the simile below, it is based on the difference between the understanding of the foolish and the wise.