御注金剛般若波羅蜜經宣演 2.79

2.79

經。何以故如來者即諸法如義　演曰。第二真如不可說。論云。又何故彼法不可說。如經須菩提如來者即是真如故如清淨故名為如來。以如不可說故作此說。清淨者如名為真如。猶如真金。演曰。先徵意者。何故當授記時無法而言不可說耶。答。意所授如來記者。如來即是法身真。真如清淨而不可說。是故彼時無法可得。表如清淨無有垢染。是故諸教多以真如喻如真金。以性淨故。彼論云。若無菩提即無諸佛如來有如是謗。謂一向無佛。為斷此疑如經言等。實者非顛倒義故。真如者不異不變故。演曰。若准彼徵。何故菩提無實法耶。若無菩提佛亦非有。意云。既無能證之行。所證菩提亦無耶。經答由離相執稱之為無。不可如言。即撥非有。所以然者。實者非顛倒義。此簡所執人法二我。彼顛倒故。真如者。不異簡無漏。有為彼生滅故。此即如義。不變簡有漏。有為可對除故。此即真義。此經云諸法如義者。謂真如性遍一切故名諸法如義。義謂義理。此論明如不可說。彼論明如不倒變等。非一向無各辨一義。

Sūtra: "Why is this? 'Tathāgata' means the suchness of all dharmas."
Exposition: Second: tathatā cannot be spoken. The treatise says: "Furthermore, why can that dharma not be spoken? As the sūtra says: 'Subhūti, Tathāgata means tathatā'; because suchness is pure, he is called Tathāgata. Because suchness cannot be spoken, this statement is made. 'Pure' means that suchness is called true suchness (tathatā), just like true gold." Exposition: First, questioning the meaning: Why, at the time of receiving the prophecy, was there no dharma, yet it is said to be unspeakable? Answer: The intention is that the prophecy received of being a Tathāgata means that the Tathāgata is truly the dharmakāya; tathatā is pure and cannot be spoken, and therefore at that time there was no dharma to be attained, symbolizing that suchness is pure and free of defilement. Therefore, many teachings compare tathatā to true gold because of its intrinsic purity. That treatise says: "If there is no bodhi, there are no buddhas or tathāgatas; there is such a slander, claiming that there are absolutely no buddhas. To sever this doubt, the sūtra says and so on. 'Real' means the sense of non-perversion; 'tathatā' means non-different and unchanging." Exposition: According to that questioning: Why is bodhi without any real dharma? If there is no bodhi, the Buddha also does not exist. The intention is: since there is no practice capable of realizing, is the realized bodhi also absent? The sūtra answers that because of freedom from the grasping of marks it is called non-existent; one cannot reject it as non-existent according to literal words. Why is this? "Real" means non-perverted, which excludes the grasped two selves of persons and dharmas, because they are perverted. "Tathatā": "non-different" excludes uncontaminated saṃskṛta dharmas, because they arise and cease—this is the meaning of "thusness" (ru); "unchanging" excludes contaminated saṃskṛta dharmas, because they can be countered and eradicated—this is the meaning of "true" (zhen). This sūtra says "the suchness of all dharmas" because the nature of tathatā pervades everything, and hence it is called "the suchness of all dharmas." "Meaning" (yi) means principle. This treatise clarifies that suchness cannot be spoken; that treatise clarifies that suchness is non-perverted and unchanging, and not utterly non-existent. Each explains one meaning.