金剛般若經旨贊 1.76

1.76

經。須菩提至如來可說　贊曰。下答有三。初正答。次徵起。後釋成。此初也。然佛說法。常依二諦。一者俗諦有法。諸法緣生故。二者真諦空法。緣生無性故。如是二諦。既不相離。空而不空。有而不有。故佛不說。遠離二邊。今於此中。顯斯中道。若約俗諦。有應化身。有得菩提。有可說法。義就真諦。應化非真。非得菩提。非說法者。既彼真俗。自性無差。得而無得。說而無說。為顯是義故。言如我解佛不說無定法等。論依是義。而說頌云。

Sūtra: Subhūti [said, "As I understand the meaning of what the Buddha has said, there is no fixed dharma called anuttarāsamyaksaṃbodhi, nor is there any fixed dharma] that the Tathāgata can expound."

Commentary: Below, the answer has three parts: first the direct answer, next the questioning, and later the explanation. This is the first. Now, the Buddha's expounding of Dharma always relies on the two truths: first, the conventional truth of existing dharmas, because all dharmas are dependently arisen; second, the ultimate truth of empty dharmas, because dependent origination is devoid of intrinsic nature. These two truths, being inseparable, are empty yet not empty, existent yet not existent; therefore, the Buddha does not expound them [as one-sided], remaining far removed from the two extremes. Now, herein, this middle way is revealed. If taken according to conventional truth, there are responsive and transformation bodies, there is the attainment of bodhi, and there is Dharma that can be expounded. In terms of ultimate truth, responsive and transformation [bodies] are not real, there is no attainment of bodhi, and there is no expounder of Dharma. Since ultimate and conventional are undifferentiated in their self-nature, there is attainment without attainment, and expounding without expounding. To reveal this meaning, [Subhūti] said, "As I understand what the Buddha has said, there is no fixed dharma..." The treatise relies on this meaning and states in a verse: