金剛般若論會釋 1.93

1.93

From "Therein, the statement 'will generate the true mark'" downwards correlates the five kinds of meaning. In the accumulation of causes in cultivation, the statement 'generates the true mark' is the meaning of the basis; the statement of the sūtra sentences right here is the mark of explanation; the aforementioned 'will generate the true mark' is embracing; the two selflessnesses are the establishment; and 'one should not grasp phenomena' and so on is the manifestation. Vasubandhu explains: "'One should not grasp phenomena' means one should not grasp phenomena according to the verbal expression," because of eliminating what is grasped; "'nor should one not grasp phenomena' means that, conforming to the wisdom of ultimate truth, it is correctly spoken and thus grasped," and furthermore, it is not possible to seek the wisdom of ultimate truth apart from verbal expressions, because the wisdom of ultimate truth arises conforming to the teaching. The intent of this treatise states: 'One should not grasp phenomena' means that regarding the imagined existent phenomena and the selflessness of phenomena, one does not conceptually differentiate either; grasping onto them according to words—none of these should be grasped. As for 'nor should one grasp non-phenomena', although the treatise does not explain it, it conversely reveals that outside of verbal expressions [truth] cannot be sought either, because conforming to the teaching directly gives rise to the wisdom of ultimate truth to realize the true meaning, which is precisely identical to that [explanation]. Another explanation: 'One should not grasp phenomena' refers to grasping the substance of phenomena, grasping it as real according to words, which should not be grasped. 'Nor should one grasp non-phenomena' refers to this teaching explaining the nature of the selflessness of phenomena; conforming to the teaching directly gives rise to the wisdom of ultimate truth, and one should not seek the true meaning apart from the teaching to realize the selflessness of phenomena; therefore, one should not rely on the teaching to generate grasping and conceptual differentiation toward the substance of phenomena, nor should one search outside the teaching for the selflessness of phenomena and generate grasping and conceptual differentiation; this is also identical to that. Although the citation of the sūtra in the text is brief, only citing 'one should not grasp phenomena', the explanation fully includes 'nor should one grasp non-phenomena'.