法華玄義釋籤 3.36

3.36

六說默中二：初明默，次問答料簡。初文又二：先明來意，次正釋。初文三：初引教雙立，次「聖說」下簡示，三「假令」下明默意，以自證法不可為他說故。次正說中具約五時，並約當部具教多少，以大經四不可說而帖釋之。初文可解。次三藏中云「陳如」等者，《大集》云：「甚深之理不可說，第一義諦無聲字」，陳如比丘於諸法獲得真實之知見。「大集無言菩薩」者，第十三云「王舍城中師子將軍產生一子，尋有天來作如是言：善男子！常應念法，守口慎言。童子聞已不復啼泣，無嬰兒相，乃至七日眼不視瞬。是時有人語父母言：是兒不祥瘂不能言。父母答言：是兒雖復瘂不能言，身相具足，當知是兒必有福德。因為立字名曰無言。年至八歲，人所樂見，以佛力故與父母眷屬往至欲色二界中間寶坊之中，見釋迦牟尼，并見十方一切諸佛。因身子問，廣現神變說偈讚佛」等。今謂此之無言即是契理。《大品》「不可得」者，第十經「憍尸迦白佛言：菩薩行般若時，知一切眾生心不可得，乃至知者見者、色乃至無上菩提悉不可得。何以故？般若不為得法故。」一一文中皆云諦者，諸佛所說無不依諦，以四諦中世出世間因果具故，縱長途散說四諦之中必在一諦。

Sixth, in speaking and silence, there are two: first, clarifying silence; second, questions and answers to analyze. The first text also has two: first, clarifying the purpose of its introduction; second, the direct explanation. In the first text there are three: first, citing teachings to establish both; second, from "The sage speaks" onward, distinguishing and demonstrating; third, from "Even if" onward, clarifying the intent of silence, because the Dharma of one's own realization cannot be spoken for others. Next, in the direct speaking, it fully treats the five periods, and in each case treats how many teachings are contained in that division, annotating and explaining them using the Great Sūtra's four ineffables. The first text can be understood. Next, in the Tripiṭaka [Teaching], when it says "Kauṇḍinya" and so forth, the Mahāsaṃnipāta states: "The profound principle cannot be spoken; the supreme truth is devoid of sounds and letters"; the monk Kauṇḍinya attained true knowledge and vision regarding all dharmas. As for "the Ineffable Bodhisattva of the Mahāsaṃnipāta," the thirteenth fascicle states: "In the city of Rājagṛha, General Siṃha had a son born to him; immediately a deva came and spoke thus: Good man! You should constantly be mindful of the Dharma, guarding your mouth and being cautious in speech. Having heard this, the child no longer wept and cried, showing no infant demeanor, and for up to seven days did not blink his eyes. At that time someone said to the parents: This child is inauspicious, mute and unable to speak. The parents answered: Although this child is mute and unable to speak, his bodily marks are complete; know that this child will certainly possess blessed virtue. Therefore, they established his name as Ineffable. At the age of eight, people delighted in seeing him; by the Buddha's power, he went with his parents and kin to the jeweled hall between the desire and form realms, saw Śākyamuni, and also saw all Buddhas of the ten directions. In response to Śāriputra's questioning, he extensively manifested spiritual transformations and spoke verses in praise of the Buddha," and so on. Now I say that this ineffability is precisely tallying with principle. As for the "unobtainable" of the Large Perfection of Wisdom Sūtra, the tenth fascicle states: "Kauśika addressed the Buddha: When a bodhisattva practices prajñā, he knows that the minds of all sentient beings are unobtainable, up to the knower and the seer, form up to unsurpassed bodhi, all are unobtainable. Why is this? Because prajñā does not exist for the sake of obtaining dharmas." In each text it speaks of "truth" because what the Buddhas speak never fails to rely on the truths; since the worldly and world-transcending causes and effects are fully present within the four truths, even long stretches of casual discourse among the four truths necessarily reside within one of the truths.