金光明最勝王經疏 5.217

5.217

下答有二：初答體、「即是諸佛」下答名義。初中有二：初述成、後「然為」下答說所以。初述成也。非方處等，如前已解。第二非法等，離詮非詮。非法非所詮，非非法非是不離非詮之法，是智證故。第三離三世，以常故非三世。應有非非過去等，非離世法故，以影略故。第七句經亦同此解。第四事理對。是理非事，又云非非事者，不離事法故。第五為無為對。非有為緣生，非非有為，了因顯故，或不離緣生法故。第六常無常對。行者遷流，真如非行非非行，同前釋。第七相非相對。以真如理離生滅等十相故，諸法體生，後無名滅。如既不生，故無法滅，舉此例餘。第七離生滅相。此約三性中歸圓成實解，一切諸法所歸趣故。若約遍計及勝義，勝義七句總遮。若約二諦相形，總通遮表。如初非方處，據勝義遮方處表非方處非非方處，約俗諦中以總持體所持之法是依聲故，總持自性是念慧故。念慧非方，以依方處故，餘準可知。然據經意，約真勝義心言路絕，總取遮表不依依他及遍計，或通依三性，俱得無失。

The reply below has two parts: first, replying regarding the essence; second, from "namely, the virtues of all buddhas" below, replying regarding the meaning of the name. The first part has two sub-parts: first, stating confirmation; later, from "Yet, for the benefit..." below, replying with the reason it is spoken. The first states confirmation. "Neither directional location" and so forth have already been explained above. The second, "neither dharma...", transcends what expresses and what is not expressed. "Neither dharma" means it is not what is expressed; "nor non-dharma" means it is not a phenomenon that is not separated from what is not expressed, because it is realized by wisdom. The third transcends the three times: because it is permanent, it is not of the three times. There ought to be "neither non-past" and so forth, because it is not separate from worldly phenomena; [this is omitted] by virtue of an elliptical abbreviation. The seventh clause of the sūtra is also explained in the same way. The fourth is the contrast between concrete phenomena and ultimate principle. It is principle and not a concrete phenomenon; stating again "nor not a phenomenon" is because it is not separated from phenomenal dharmas. The fifth is the contrast between the conditioned and the unconditioned. It is not conditioned and produced by conditions; it is not not conditioned, because it is revealed by an elucidating cause, or because it is not separated from conditionally produced dharmas. The sixth is the contrast between the permanent and the impermanent. Conditioned activity (saṃskāra) refers to flux; tathatā is neither conditioned activity nor non-conditioned activity, matching the preceding explanation. The seventh is the contrast between characteristics and non-characteristics. Because the principle of tathatā is free from the ten characteristics such as arising and cessation, the essence of dharmas arises, and subsequently non-existence is called cessation. Since tathatā does not arise, there is no dharma that ceases; this one is raised to exemplify the rest. The seventh transcends the characteristics of arising and cessation. This is explained in terms of subsuming into the consummate nature (pariniṣpanna) among the three natures, because it is that toward which all dharmas converge. If considered in terms of the imagined nature (parikalpita) and the ultimate truth (paramārtha), the seven clauses of the ultimate truth are all refutations. If considered in terms of mutual contrast between the two truths, they generally encompass both refutation and affirmation. For example, in the first, "neither directional location", in terms of ultimate truth, it refutes directional location and affirms non-directional location and non-non-directional location; in terms of conventional truth, because the dharmas retained by the essence of the dhāraṇī rely on sound, the intrinsic nature of the dhāraṇī is mindfulness and discernment. Mindfulness and discernment have no direction, [yet] because they rely on directional locations, the rest can be known by extension. However, according to the intention of the sūtra, in terms of the true ultimate truth where the path of mind and speech is cut off, taking both refutation and affirmation together without relying on the dependent or the imagined nature, or generally relying on all three natures, both are permissible without error.