金剛般若論會釋 2.43

2.43

對治眾生相違苦因緣中，第三破如言執著中有二，初、來意，後、釋文。所執法非有，名無實；非所執法不無，名不虛。可名法無，故無實；不可言法有，故不空。天親總云，「諸佛所說法，此法不能得彼法，而隨順義故」，初二句解無實，後一句釋無虛。以所說法不能得彼證法，如所聞聲，無如是義，是故無實。以有所說法，隨順彼證法，是故不虛。此及依流支、真諦，皆言所覺、所說法無實無虛；羅什但云所得法；《能斷》云，所證、所說、所思惟法，內智有所得，外言有所說，故言得說。天親依此解云，若爾何故說如來所得法、所說法？以依字句說故。此意說言，由法內有所得，外依字句而說，雖復如此，其所說法於所得法，無實無虛，不如言故，能順得故。天親復問，何前說是真語者，今復說言，無實無妄？偈言，「如聞聲取證，對治如是說」，意言，若聞聲教，便如取證，此事既非，為對治故，復言不實；隨順可得，前言真語，即後不虛，亦不相違。羅什文略，《能斷》文廣，此文處中，三文同故。

Within the section on the antidotes to the causal conditions of the suffering caused by beings' contrariness, the third part, refuting clinging according to conventional speech, contains two sections: first, the purpose of its occurrence, and second, the direct explanation of the text. Phenomena as grasped do not exist, which is termed 'having no reality'; phenomena not as grasped are not non-existent, which is termed 'not being void'. Because designateable phenomena are non-existent, they are 'without reality'; because phenomena cannot be spoken of as existing, they are 'not empty'. Vasubandhu summarized: 'Regarding the phenomena spoken of by the Buddhas, this teaching cannot attain that ultimate phenomenon, yet because it conforms to the reality...'; the first two lines explain 'without reality', while the latter line explains 'not void'. Since the taught doctrine cannot grasp that realised Dharma—just as according to the spoken sound heard, there is no such actual entity—therefore it is 'without reality'. Since there is a taught doctrine that accords with and conforms to that realised Dharma, it is therefore 'not void'. Following both Bodhiruci and Paramārtha, both versions state that the realised and the taught phenomena are without reality and without voidness. Kumārajīva only says 'the phenomena attained'; the Vajracchedikā states, 'the phenomena realised, spoken, and contemplated'. Inner wisdom possesses attainment, and external speech possesses proclamation; hence it speaks of attainment and speech. Vasubandhu explains according to this: 'If so, why does one speak of the phenomena attained and spoken of by the Tathāgata? Because they are spoken according to words and phrases.' The meaning is: because the phenomenon is attained inwardly, it is expressed outwardly relying on words and phrases. Although this is so, its taught doctrine, in relation to the attained phenomenon, is without reality and without voidness, because it is not as speech suggests, yet it is capable of conforming to attainment. Vasubandhu further asks: 'Why did the previous passage state that the Tathāgata speaks truly, yet now it says again that it is without reality and without falsehood?' The verse states: 'Grasping realization according to the sounds heard—this is spoken as an antidote.' The meaning is: if one hears the vocal instruction and straightaway takes it as realization, this matter being incorrect, to counteract it the text further states 'it is not real'. Because it can be attained in conformity, what was previously called 'true speech' is precisely what is subsequently 'not void'; there is no contradiction. Kumārajīva's text is concise, the Vajracchedikā text is extensive, and this commentary's text is intermediate; the meaning of the three texts is identical.