法華文句記 3.61

3.61

次釋般若第三行中云「言語道斷」者，心不著故必離言說，言語道斷泯前初行不可說而說，心行處滅泯前次行不可觀而觀，雖復雙泯而說而照，故云「說不可說觀不可觀」。此語復通衍中諸教，故不局此。消此三行文有五釋：初直消經文；次釋三行全在方等，而言六者，五隨般若故也；第三釋三行全同般若，「盛譚」等是初行意，「寂滅」等是次行意，「清淨」等是第三行意，以從名便同稱般若；第四釋以三行具對三味；第五復同般若。

Next, in explaining the phrase “the path of language is cut off” in the third verse on prajñā: because the mind does not cling, it must be divorced from speech. “The path of language is cut off” eliminates the previous first verse's “expounding what cannot be expounded”; “the place of mental action is extinguished” eliminates the previous second verse's “contemplating what cannot be contemplated.” Although both are eliminated, yet there is expounding and contemplating; hence it is said, “expounding the inexpoundable and contemplating the incontemplatable.” These words, moreover, apply generally to the various teachings within the Mahāyāna, and thus are not confined to this [instance]. In analyzing these three verses of text, there are five interpretations: First, directly analyzing the sūtra text; second, explaining that the three verses pertain entirely to the vaipulya [period]—and as for mentioning six [perfections], it is because the [other] five follow prajñā; third, explaining that the three verses are entirely identical with prajñā—where “grandly discussing” and so forth is the intent of the first verse, “quiescence and extinction” and so forth is the intent of the second verse, and “purity” and so forth is the intent of the third verse, being identically named prajñā for convenience of denomination; fourth, explaining by having the three verses fully correspond to the three flavors; fifth, again identifying them with prajñā.