金剛般若論會釋 2.14

2.14

破如言執義中，初、結前顯法勝異已前，後、重生下文。分三，初、明諸佛共說此般若，非唯一釋迦如來獨說此般若，不可如言我釋迦佛說般若故，即謂我獨說，獨說不可尊，共說可重故。次、明不唯般若是諸佛共說，非唯一說，亦無有一佛法唯一釋迦說，諸佛不共說者，翻明餘一切佛說，諸佛共說，非唯一佛釋迦所說。故天親云，此義云何？無有一法唯獨如來說，餘佛不說故。又觀此論，破如言執與彼解，別名《金剛般若》，假立名字，佛說般若，不可如言便生實執，故言「即非」。餘一切法無說可說，亦如是也。由前理勝，故無結文「是名般若」。後解應有結文，《能斷》本便有結文，可通解，後結之云此顯自相，通結般若即非般若，及平等相解也。成無所說，形一切法，無唯釋迦如來說也。既言即非，破如言執，故是法門第一義也。

In refuting the grasping at meaning according to literal words, first it concludes the preceding part that revealed the superiority and uniqueness of the Dharma, and then it re-generates the text below. It is divided into three: first, clarifying that all Buddhas together speak this prajñā, and it is not Śākyamuni Tathāgata alone who speaks this prajñā; one must not say, according to literal words, that because our Śākyamuni Buddha spoke prajñā, he alone spoke it. What is spoken alone cannot be esteemed, whereas what is spoken in common is worthy of reverence. Next, it clarifies that not only is prajñā spoken in common by all Buddhas and not spoken by one alone, but also there is no single Buddha-dharma that is spoken by Śākyamuni alone and not spoken in common by all Buddhas; this inversely clarifies that everything spoken by all other Buddhas is spoken in common by all Buddhas, not spoken by the single Buddha Śākyamuni alone. Therefore, Vasubandhu says: What is the meaning of this? Because there is no single dharma that is spoken exclusively by the Tathāgata and not spoken by other Buddhas. Furthermore, observing this treatise, refuting the grasping at literal words differs from that explanation: it is provisionally named 'Vajra Prajñā' as a nominal designation; when the Buddha speaks of prajñā, one must not generate realistic grasping according to literal words, hence it is said 'is not'. All other dharmas have nothing taught that can be taught, and are also like this. Because the preceding principle is superior, there is no concluding phrase 'is named prajñā'. In the latter explanation, there should be a concluding phrase; the Vajracchedikā version indeed has a concluding phrase, which can be interpreted broadly, and concludes afterwards by saying that this reveals its own-characteristic, comprehensively concluding that prajñā is not prajñā, and explaining the characteristic of equality. Establishing that there is nothing spoken forms the standard for all dharmas: nothing is spoken exclusively by Śākyamuni Tathāgata. Since it says 'is not', it refutes grasping at meaning according to literal words, and therefore this dharma-gate is the ultimate truth.