金剛般若經旨贊 2.16

2.16

經。須菩提至無所說。贊曰。此答也。非但般若。是無所說亦無餘法。是佛說者。以一切法其體平等。無非般若第一義故。故一切法亦無所說。此平等理諸佛同證如證而說。亦說般若。既非此佛獨說之法。是故亦言如來無說。既同證說故法可尊。施福不然。不可為比。是故前頌第二句云因習證大體也。因習般若而成大體同證同說而福勝也。然楞伽經佛不說法有其二義。一內證之法離言說故。二本住之法諸佛同故。既有二意。兩論各明同同契至真因無乖返。

Sūtra: 'Subhūti [said to the Buddha: "No, World-Honoured One, the Tathāgata has] nothing spoken."' Praise says: This is the answer. Not only is prajñā nothing spoken, there is also no other dharma that is spoken by the Buddha, because the substance of all dharmas is equal, being none other than the ultimate truth of prajñā. Therefore, all dharmas are also nothing spoken. This equal principle is equally realized by all Buddhas, and spoken just as it is realized; they also expound prajñā. Since it is not a dharma spoken solely by this Buddha, it is also said that the Tathāgata has nothing spoken. Because they equally realize and speak it, the Dharma is venerable. The merit of giving is not like this and cannot be compared to it. For this reason, the second line of the previous verse says: 'Through habituation one realizes the great substance.' Through habituating prajñā, one accomplishes the great substance, equally realizing and equally speaking it, and its merit is superior. However, the *Laṅkāvatāra Sūtra* gives two meanings for the Buddha not expounding the Dharma: first, the internally realized dharma is free from verbal expression; second, the fundamentally abiding dharma is shared equally by all Buddhas. Since there are these two meanings, the two treatises each clarify one, both harmonizing and reaching ultimate truth, so the causes do not contradict each other.