金剛經疏 1.25

1.25

實智者謂真語也。小乘者實語也。摩訶衍者如語也。一切受記者不誑語也。以不虛說者不異語也。無著云。真語者為顯世諦相故。實語者為顯世諦修行。有煩惱及清淨故。如語者為第一義諦相故。不異語者為第一義修行。有煩惱及清淨故。案前二語明說俗為實。後二語明說真不虛。真諦云。真語謂如來自誓。自誓有二。一明如來所轉法輪。一切世間波羅門天魔等。無能翻我所說。二明如來立十號名。一切世間波羅門天魔等。無能破壞此名。由說真故名真語也。實語者約小乘說四諦三解脫門。一切諸法無自性空。空故無相。無相故無願。此但約人空說也。雖有三名總同一體。此說實故名實語也。如語者約大乘說三性三無性。即法空真如。謂三解脫門。此等三門能離三障故。佛性論云。知分別性通達空解脫門。能除肉煩惱。知依他性通達無願解脫門。能除皮煩惱。知真實性通達無相解脫門。能除心煩惱。初解脫障　次禪定障。後一切智障。離此三障悟。於如如說如如故名如語也。不誑語者記三世事必無錯謬。不同餘人有著不著。此四語皆從境得名也。

'Real wisdom' refers to the speaker of the true. 'Hīnayāna' refers to the speaker of the real. 'Mahāyāna' refers to the speaker of suchness. 'All prophesies' refers to the speaker of the non-deceitful. 'Because they are not spoken in vain' refers to the speaker of the unvarying. Asaṅga says: ''Speaker of the true' is to reveal the characteristics of conventional truth. 'Speaker of the real' is to reveal that in cultivating conventional truth, there are defilements and purity. 'Speaker of suchness' is for the characteristics of paramārtha-satya. 'Speaker of the unvarying' is to reveal that in cultivating paramārtha-satya, there are defilements and purity.' I observe: The former two speeches explain that the conventional is spoken of as real; the latter two speeches explain that the ultimate is spoken of as not in vain. Paramārtha says: ''Speaker of the true' refers to the Tathāgata's own vow. The own vow is twofold: first, explaining that with the wheel of Dharma turned by the Tathāgata, no brāhmaṇa, māra, or anyone else in the whole world can overturn what I have spoken; second, explaining that the Tathāgata established the ten epithets, and no brāhmaṇa, māra, or anyone else in the whole world can destroy these names. Because he speaks the truth, he is called speaker of the true. 'Speaker of the real' refers to teaching the four noble truths and the three doors of liberation in terms of the Hīnayāna: all dharmas are devoid of own-nature and empty; because they are empty, they are signless; because they are signless, they are wishless. This is spoken only in terms of the emptiness of the person. Although there are three names, they are completely identical in one essence; because this speaks of the real, he is called speaker of the real. 'Speaker of suchness' refers to teaching the three natures and three non-natures in terms of the Mahāyāna, which is the tathatā of dharma-emptiness, namely the three doors of liberation. These three doors can remove the three hindrances. Therefore the Foxing lun (Treatise on Buddha-nature) says: 'Knowing parikalpita-svabhāva and penetrating the door of liberation of emptiness can remove flesh defilements. Knowing paratantra-svabhāva and penetrating the door of liberation of wishlessness can remove skin defilements. Knowing pariniṣpanna-svabhāva and penetrating the door of liberation of signlessness can remove heart defilements.' The first is the hindrance to liberation; next is the hindrance to dhyāna; last is the hindrance to all-knowledge. Being free from these three hindrances and awakening to tathatā, speaking of tathatā, he is therefore called speaker of suchness. 'Speaker of the non-deceitful' means prophesying matters of the three periods of time without any error, unlike other people who have attachments or non-attachments. These four speeches all derive their names from their objects.'