法華玄義釋籤 10.43

10.43

次明難測中三：初總明難測，次引《華嚴》證，三「且置」下引例。又二：初引大師舉極淺位以明難測，次「又且」下展轉比決。初文二：先敘事，次章安述。初文中云「一旋陀羅尼」者，此經列三陀羅尼，下文釋云「旋假入空名之為旋，旋空入假名百千萬億，中道實相名為法音」，今舉三中之初，以劣況勝，故云一旋。約位竪明雖在六根七信已前，今通明之乃在初心。次文中言「此語有意」者，如智者大師，初見南嶽，所證之法，即此初陀羅尼也。何由可向下類人說，令他解己所證法耶？此即章安述大師己證，可知。次比決中二：先約內法，次約外事。內法又二：無漏方便及以事禪。言「斲輪人」等者，《莊子》云：「知者不言，言者不知。如齊桓公讀書於堂上，輪扁斲輪於堂下，釋搥鑿而上（去聲）問桓公曰：公之所讀者何耶？公曰：聖人之言。曰：聖人在乎？公曰：死矣。然則公之所讀者，古人之糟粕也。公曰：寡人讀書，輪人何得議乎？有說則可，無說則死。輪人曰：以臣之事觀之，斲輪徐則甘而不固，疾則苦而不入，不徐不疾，得之於手而應於心，口不能言，有教存焉。於其中間，臣不能喻臣之子，臣之子亦不能受之於臣，是以行年七十而斲輪，古人之意不可傳者死矣。故知公之所讀者古人之糟粕矣。」此則人間之事亦不可說。

Next, in clarifying their unfathomability, there are three: first, generally clarifying that they are unfathomable; next, citing the Avataṃsaka as proof; third, from "leaving aside for now" on down cites an analogy. This also has two: first, citing the Great Master's bringing up an extremely shallow stage to clarify its unfathomability; next, from "and further" on down, progressively comparing and determining. The first text has two: first, narrating the incident; next, Zhang'an's account. In the first text, where it says "the single-revolving dhāraṇī": this sūtra lists three dhāraṇīs; a later passage explains, "Revolving provisionality into emptiness is called 'revolving'; revolving emptiness into provisionality is called 'hundreds of thousands of myriads of koṭis'; the Middle Way real mark is called 'sound of the Dharma.'" Here, the first among the three is brought up, using the inferior to illustrate the superior, hence saying "single-revolving." In clarifying vertically according to stages, although it is prior to the six sense organs and the seventh faith, now clarifying it universally, it is indeed at the initial stage of mind. In the next text, where it says "these words have intent": like Great Master Zhizhe, the Dharma he realized upon first meeting Nanyue was precisely this initial dhāraṇī. How could it be spoken to people of inferior categories, causing others to understand the Dharma he realized? This is Zhang'an recounting what the Great Master personally realized, which is understandable. In the next comparison and determination, there are two: first, in terms of internal phenomena; next, in terms of external matters. Internal phenomena also has two: uncontaminated expedient means and phenomenal dhyāna. As for "the wheelwright" and so forth, the Zhuangzi says: "Those who know do not speak; those who speak do not know. When Duke Huan of Qi was reading a book up in the hall, Wheelwright Bian was chiseling a wheel down below the hall. Putting down hammer and chisel, he went up and asked Duke Huan: 'What is it that you, my lord, are reading?' The Duke said: 'The words of the sages.' He said: 'Are the sages alive?' The Duke said: 'They are dead.' 'Then what you, my lord, are reading is merely the dregs of the ancients.' The Duke said: 'When I, the ruler, am reading a book, how can a wheelwright discuss it? If you have an explanation, it is acceptable; if you have no explanation, you die.' The wheelwright said: 'Looking at it from the perspective of my work: in chiseling a wheel, if one is slow, it is loose and not firm; if one is hurried, it is tight and does not enter. Neither slow nor hurried, one gets it in hand and responds from the heart; the mouth cannot express it, yet an instruction lies therein. In between, I cannot explain it to my son, nor can my son receive it from me. For this reason, having walked seventy years, I am still chiseling wheels. The intent of the ancients that could not be transmitted died with them. Therefore I know that what you, my lord, are reading is merely the dregs of the ancients.'" Thus even mundane matters cannot be spoken of.