淨名經集解關中疏 1.437

1.437

"I subsequently expounded and elaborated upon their meanings: namely, the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self, and the meaning of tranquil extinction." The second is Kātyāyana elaborating at length. "Meaning" (yi) is principle: the Hinayana takes these five—impermanence and the rest—as principle; the Mahayana takes the one true mark as principle. Because awakening to this principle realizes the path and nothing else, it is called the "essentials." Sengzhao says: The Tathāgata's words never had a mind [of attachment], therefore the Dharma he expounded never had marks. Kātyāyana did not understand the profound intent, so after entering the room he expounded them all with marks. Why is this? The Tathāgata spoke of impermanence to remove permanence, not meaning that there is impermanence. He spoke of suffering to remove pleasure, not meaning that there is suffering. He spoke of emptiness to remove substantiality, not meaning that there is emptiness. He spoke of non-self to remove self, not meaning that there is non-self. He spoke of tranquil extinction to remove marks, not meaning that there is tranquil extinction. These five can be called the teaching of no-words, the discourse of no-marks. But Kātyāyana did not attain the ultimate; listening accords with differences in the mind, so hearing impermanence he grasped its flux, and reaching tranquil extinction he also grasped the mark of extinction. These words were the same, but the purports differed; this was why Kātyāyana was confused. Daosheng says: Retaining the purport rather than the words, hence it says "elaborated upon their meanings."