金剛般若經旨贊 1.82

1.82

經。一切賢聖至而有差別　贊曰。此轉釋也。由能內證無為法故。得名聖人。及能說法。然無為法。既不可取說非法非非法。故所說法。亦不可取說非法非非法也。又彼無為是能說因。由證此故。方能說法。故雖但言說。亦顯其證得。若不證者。不能說故。然無為者。真如理也。由證此理。得成聖人。隨證滿分。聖有因果。諸佛圓證。無學智成。餘證隨分。名為有學聖。既因轉釋。兼顯無為非獨佛證。故言一切賢聖皆以無為而有差別。既由內證無為。方得成於聖智。故諸菩薩。應如是修無分別定。以證無為。若分別生。亦應降伏。順於智相。以住無為。是釋前徵。答修伏問。

Sūtra: "All noble ones [and āryas are distinguished by unconditioned dharmas]."

Commentary: This is the further explanation. Because they can internally realize unconditioned dharmas, they obtain the name of āryas and are able to expound the Dharma. However, since unconditioned dharmas can neither be grasped nor expounded as dharma or non-dharma, the Dharma expounded likewise can neither be grasped nor expounded as dharma or non-dharma. Furthermore, that unconditioned [dharma] is the cause of being able to expound: by realizing this, one is only then able to expound the Dharma. Therefore, although it speaks only of expounding, it also reveals their realization and attainment; if one has not realized it, one cannot expound it. Now, the unconditioned is the principle of tathatā. By realizing this principle, one comes to be an ārya. Depending on whether the realization is complete or partial, āryas have causes and fruition: all Buddhas have completely realized it, their non-learner wisdom being accomplished; others realize it according to their portion, being called learner āryas. Since this is an explanation through further inquiry, it also reveals that the unconditioned is not realized by the Buddha alone; thus it says, "All noble ones and āryas are distinguished by unconditioned dharmas." Since it is through internally realizing the unconditioned that one can accomplish noble wisdom, all bodhisattvas should cultivate non-conceptual concentration in this way to realize the unconditioned. If conceptualization arises, it should also be subdued, according with the marks of wisdom so as to abide in the unconditioned. This explains the previous question and answers the inquiry on cultivating and subduing.