御注金剛般若波羅蜜經宣演 2.231

2.231

經。不取於相如如不動　演曰。此答也。准餘經本云。而不名說。是名為說。貞觀云。如不為他宣說開示故名為他宣說。開示此經無結不取於相。即是餘本不宣說義。更加如如不動。釋此所由。論云。此有何義。顯示不可言說故不演說。彼法有何說體。應如是演說。若異此者。則為染說。以顛倒義故。又如是說時不求信敬等。亦為無染說法。演曰。一無可言說體故名不演說。二不求信敬等無染說故亦名不說。彼論頌云。

Sūtra: By not grasping at marks, unmoving like suchness. Exposition: This is the answer. According to other sūtra recensions it says: 'Yet it is not called speaking; this is called speaking.' The Zhenguan [recension] says: 'Just as not proclaiming and explaining it for others is called proclaiming and explaining it for others.' This sūtra does not conclude with [that formula]; 'not grasping at marks' is the meaning of 'not proclaiming' in the other recensions. It further adds 'unmoving like suchness' to explain the reason for this. The treatise says: 'What meaning does this have? It demonstrates that because it cannot be spoken, it is not explained. What nature of speech does that dharma possess? One should explain it in this way. If it were different from this, it would be a defiled exposition, because of perverse meanings. Moreover, when speaking in this way, one does not seek faith, respect, and so on; it is also teaching the Dharma without defilement.' Exposition: First, because there is no nature that can be spoken, it is called 'not explaining'. Second, because one does not seek faith, respect, and so on, it is an uncorrupted teaching, and thus also called 'not speaking'. That treatise's verse says: