妙法蓮華經玄義 1.144

1.144

四、第一義悉檀者，有二種：一、不可說；二、可說。不可說者，即是諸佛、辟支佛、羅漢所得真實法。引偈云：「言論盡竟，心行亦訖，不生不滅，法如涅槃。」說諸行處，名世界；說不行處，名第一義。二、約可說者，一切實、一切不實、一切亦實亦不實、一切非實非不實，皆名諸法之實相。佛於如是等處處經中說第一義悉檀相，此亦是一家明四門入實之意。故《中論》云：「為向道人說四句，如快馬見鞭影即入正路。」若聞四句，心生取著，皆是戲論，豈第一義耶？

Fourth, regarding the supreme-truth siddhānta: There are two kinds: first, the inexpressible; second, the expressible. The inexpressible is precisely the real dharma attained by the Buddhas, pratyekabuddhas, and arhats. Quoting the verse, it says: "Words and discussions are brought to an end, / The movement of the mind is also finished, / Neither arising nor ceasing, / The Dharma is like nirvāṇa." Preaching what is practiced is called the worldly [siddhānta]; preaching what is non-practiced is called the supreme-truth [siddhānta]. Second, in terms of the expressible: all are real, all are unreal, all are both real and unreal, all are neither real nor unreal—all are called the true mark of all dharmas. The Buddha, in such various places throughout the sūtras, preaches the characteristics of the supreme-truth siddhānta; this is also the meaning of our tradition's clarification of entering reality through the four gates. Therefore the *Mūlamadhyamakakārikā* says: "For the person oriented toward the path, four propositions are spoken; just as a swift horse, seeing the shadow of the whip, immediately enters the correct path." If, upon hearing the four propositions, attachment arises in the mind, all are conceptual proliferation; how could they be the supreme truth?