妙法蓮華經玄義 5.34

5.34

無明雖無所有，不有而有，不無階品。一往大分為四十二品。然其品數無量無邊。《大論》云：「無明品類，其數甚多，是故處處說破無明三昧。」又云：「法愛難盡，處處重說般若也。」此諸圓位，不可思議。若專對法門，尋者失意，多別解、別執，則乖圓融之道。如此等位，莫以凡情局取，不以凡心能宣。《華嚴》云：「諸地不可說，何況以示人！」且置是事。若大乘懺悔，發初隨喜圓信之心，獲一旋陀羅尼，已不可向人說；雖種種分別，亦不可解。況後諸位，二乘尚不聞其名，豈凡人能說？此語有意，大師自說己證也。又且置是事：聲聞學四念處，發得煗法，亦不可向外凡說盡。設種種解，亦不能知。又置是事。如人坐禪，初發五支，不可為未證者說。設方便說，彼亦不解。又置是事。斲輪人不能以其術授其子，況諸深法而可說耶？

Although ignorance is fundamentally non-existent, it exists as non-existent, and is not without levels. Broadly speaking, it is divided into forty-two grades, but the number of its grades is actually immeasurable and boundless. The Dàzhìdù lùn says: “The types and categories of ignorance are exceedingly numerous; therefore, everywhere [the scriptures] speak of samādhis that destroy ignorance.” It also says: “Attachment to the Dharma is difficult to exhaust; everywhere [the scriptures] repeatedly speak of prajñā.” These stages of the perfect teaching are inconceivable. If one focuses solely on the doctrinal gates, the inquirer will miss the real purport, developing many distinctive understandings and distinctive attachments, thereby violating the path of perfect interpenetration. Such stages cannot be confined by ordinary sentiments, nor can they be proclaimed by an ordinary mind. The Avataṃsaka-sūtra says: “The grounds are unspeakable; how much less could they be demonstrated to others!” Let us set this matter aside for now. If, through Mahāyāna repentance, one generates the initial mind of rejoicing and perfect faith, attaining the single revolving dhāraṇī, this already cannot be spoken of to others; though one might analyze it in diverse ways, it still cannot be understood. How much less can the subsequent stages—whose very names the two vehicles have not even heard—be spoken of by ordinary people? (These words carry deep meaning; the Great Master is himself speaking of his own realization.) Let us again set this matter aside: when a śrāvaka practices the four applications of mindfulness and generates the dharma of heat, this also cannot be fully explained to an external ordinary person; even if one were to offer various explanations, they would not be able to know it. Set this matter aside as well: when a person sits in meditation and the five factors first arise, this cannot be explained to one who has not realized it; even if one explains it through skillful means, they will not understand it either. Set this matter aside too: a wheelwright cannot pass his craft on to his own son; how much less can profound dharmas be spoken of?