金剛經疏 1.21

1.21

經曰。須菩提如來是真語者至不異語者者。前約外化明無住。此約自所明無住。疑曰。道若無住不應與果為因。若住果者何得復名無住。今明道雖不住。而能為因。此乃證真者云所通非理外者云能達。但可依我語。以取信憑聖教修行耳。文有二重。一勸信。二防過。此勸信也。五語為顯四意。真語說真智。如語說真如。實語說四諦之理。不誑語記三世之事。不異一語總定前四迴不可迴也。故偈曰。

The sūtra says: 'Subhūti, the Tathāgata is a speaker of the true… up to …a speaker of the unvarying.' Previously, non-abiding was explained regarding transforming others; here, non-abiding is explained regarding one's own realization. The doubt says: 'If the path does not abide, it should not serve as the cause for the fruit. If it abides in the fruit, how could it still be called non-abiding?' Now it is explained that although the path does not abide, it can serve as a cause. This is what those who have realized the ultimate can fathom, not what those outside the principle can reach; one can only rely on my words, taking faith in and relying on the holy teaching to cultivate practice. The text has two levels: first, encouraging faith; second, guarding against errors. This is encouraging faith. The five types of speech are to reveal four intentions: 'speaker of the true' expresses true wisdom; 'speaker of suchness' expresses tathatā; 'speaker of the real' expresses the principle of the four noble truths; 'speaker of the non-deceitful' prophesies matters of the three periods of time; and 'speaker of the unvarying' is a single phrase comprehensively confirming that the previous four can never be overturned. Therefore the verse says: