御注金剛般若波羅蜜經宣演 2.28

2.28

經。須菩提至無實無虛　演曰。後遣執著。論云。說此真語等已。於此中如言說性起執著。為遣此故。經言如來正覺法及說於中無實無妄。無實者。如言說性非有故。無妄者不如言說自性有故。此意以見佛證二無我理。說二諦語。便執此言詮著彼法定實相屬故。今破之可言。之法無故名無實。離言智證不可名法有故名無虛。魏云所得法所說法。貞觀有二。所證所說所思智所契證言所詮說心所思慮。此中總云所得即所得法名為此法。彼論頌云。

Sūtra: "Subhūti, [...] is neither real nor false." / Exposition: Next, it dispels attachment. The treatise says: "Having spoken these 'true words' and so forth, regarding this, one gives rise to attachment to the nature of verbal expression. In order to dispel this, the sūtra says that in the Dharma that the Tathāgata has fully awakened to and taught, there is neither reality nor falsity. 'Neither real': because the nature of verbal expression does not exist. 'Nor false': because its own-nature does not exist in the manner of verbal expression." The meaning here is: seeing that the Buddha has realized the principle of the two kinds of selflessness and spoken the words of the two truths, one then clings to this verbal signifier, attaching to that dharma as having a definitely real mark; therefore, it now shatters it. Because that dharma which can be spoken of is non-existent, it is called 'neither real'; because the realization of wisdom free from language cannot be named a dharma and yet exists, it is called 'nor false.' The Wei version says, 'the dharma attained and the dharma spoken.' The Zhenguan version has two: that which is realized and that which is spoken; the wisdom of what is contemplated is what is realized, while what is signified by words is what the mind thinks and reflects upon. Here, it generally says 'what is attained'; that is, the attained dharma is named 'this dharma.' The verse of that treatise says: