金剛般若論會釋 3.64

3.64

世親論云，「化身示現福，非無無盡福」，雖佛化身作業，而說法時有無盡福，勸諸學人，心無染說也。問答釋中有二意，一問：「云何為人演說，勝前大施多福？」二問：「云何為人演說，而不名說？」佛自釋云，而不演說，名演說。魏本作而不名說，及新本皆作如字，言雖演說，如不演說。有二義，一、觀能說、所說體空，雖恒演說，如不演說，故論云，「不可言說，故不演說，彼法有可說體，應如是演說，若異此則為染說，以顛倒故」，言若不觀說體空，則以取相心說，非無染說故。什云，「不取相，如如不動」，謂說法時，如證真如，離於動搖，即餘本言，「如不演說」。二云，以名利心說，則雖恒說如不演說，故論云，「又如是說時，不貪敬供養等，亦為無染說法」，然佛於說此經末無染說法，非唯顯佛於說法中無染，然佛亦教後人以無染心說也。世親論云，「諸佛說法時，不言是化身，以不如是說，是故彼說正」，彼論意云，佛說法時，不言我是化身，故名而不演說，此意別。

Vasubandhu's treatise states: "The merit manifested by the nirmāṇakāya is not without inexhaustible merit." Although the Buddha's nirmāṇakāya performs actions, when preaching the Dharma it possesses inexhaustible merit; this encourages practitioners to preach with an unstained mind. In the explanation of the question and answer, there are two meanings. The first asks: "Why is explaining it for others superior to the great merit of the previous great giving?" The second asks: "How can one explain it for others without it being called explaining?" The Buddha himself explains that 'without explaining, it is called explaining.' The Wei version reads "without being called explaining," while [other editions] and the new version both use the word "as" (ru), meaning that although one explains, it is as if one did not explain. There are two meanings: First, one contemplates that the essence of both the speaker and what is spoken is empty; thus, although one constantly explains, it is as if one did not explain. Therefore, the treatise states: "Because it cannot be spoken, it is not spoken; if that dharma possessed an essence that could be spoken, it should be explained in such a manner. If it were otherwise, it would be an explanation with defilement, because it would be inverted." This means that if one does not contemplate the emptiness of the essence of preaching, then one preaches with a mind that grasps at marks, which is not an unstained preaching. Kumārajīva says: "Not grasping at marks, unmoving like suchness (tathatā)"; that is to say, when preaching the Dharma, it is like realizing tathatā, free from perturbation, which is what the other versions call "as if not explaining." Second, if one were to preach with a mind desiring fame and profit, then even if one constantly spoke, it would be as if one did not preach. Therefore, the treatise states: "Moreover, when preaching in this way, not craving respect, offerings, and the like is also preaching the Dharma without defilement." However, when the Buddha preaches the Dharma without defilement at the end of this sūtra, it is not only to reveal that the Buddha is undefiled in his preaching, but also to teach later generations to preach with an unstained mind. Vasubandhu's treatise says: "When the Buddhas preach the Dharma, they do not say they are a nirmāṇakāya; because they do not preach in this way, therefore their preaching is correct." The meaning of that treatise is: when the Buddha preaches the Dharma, he does not say "I am a nirmāṇakāya"; therefore it is called "without explaining." This is a distinct meaning.