金剛般若經旨贊 2.158

2.158

經。須菩提至莫作是念　贊曰。次下第五明語具足。顯第十八佛有所說疑。令修佛身圓滿語業。前明相好求佛身業。身不徒然。為生說法。既離執以求身之方具足。亦已詮而學說說法方圓。若執有說而求具足有所說故有所不說。何能圓滿佛之語業。由佛無說無所不說故說。於一語言中。演說無邊契經海一切眾生語言法。一言演說盡無餘。眾生所有諸言音莫非如來說。輪攝能如是者。名語具足。皆由了說而無說故。而諸菩薩。於散位中不能契真無說而說。返疑如來有實說法。不契真故。雖學而不具足。由有疑故。不觀無說之理。今欲顯彼疑執之心。令知無說而求具足故。言說法者。無法可說等。無著約令順無說而上求人語具足。天親就顯義而契理名顯佛有所說疑。中下五句遮徵釋成。此初二也。如頗謂佛若真若俗。即如離如有所說解。便遮止云莫作如來五所說念。

Sūtra: “Subhūti […] do not form this thought […]”

Praise: Next below, fifth, the explanation of the endowment of speech reveals the eighteenth doubt, [namely] the doubt that the Buddha has something that is taught. It causes one to cultivate the perfection of the Buddha-body's vocal karma. Previously, explaining the marks and minor marks was to seek the Buddha's bodily karma. The body is not in vain; it teaches the Dharma for the sake of sentient beings. Since one must seek the body apart from grasping for it to be fully endowed, one must also learn the teaching beyond verbal exposition for the teaching of the Dharma to become complete. If one grasps that there is a teaching and seeks endowment, then because there is something taught, there would be something not taught; how could one complete the Buddha's vocal karma? Because the Buddha teaches nothing, there is nothing he does not teach; therefore it is said that within a single spoken word, he expounds an ocean of boundless sūtras and the verbal expressions and dharmas of all sentient beings, expounding them completely without remainder in a single word; among all the sounds and voices of sentient beings, there are none that are not spoken by the Tathāgata. That which can subsume like this is called the endowment of speech. This is entirely because one comprehends that teaching is without teaching. Yet all bodhisattvas in states of distraction cannot accord with the truth that teaching is without teaching; they conversely doubt that the Tathāgata has a real teaching of the Dharma. Because they do not accord with the truth, although they learn, they are not fully endowed; because they harbor doubt, they do not contemplate the principle of non-teaching. Now, wishing to reveal their minds of doubt and grasping, and cause them to know non-teaching and seek endowment, [the Buddha] says that as for the one who teaches the Dharma, there is no dharma to be taught, and so forth. Asaṅga, in terms of causing one to accord with non-teaching and seek above, terms it “endowment of speech”; Vasubandhu, with respect to revealing the meaning and according with principle, terms it “revealing the doubt that the Buddha has something that is taught.” In the text below, there are five clauses of refutation, interrogation, explanation, and conclusion. These are the first two: if someone were to think that the Buddha, whether in the ultimate or the conventional, identical with or apart from suchness, has an understanding that something is taught, [the sūtra] then refutes it, saying: do not form the thought that the Tathāgata has anything taught.