妙法蓮華經玄義 5.34

5.34

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?