法華玄論 1.18

1.18

答：法不可言而遂言於無言者，蓋是無名相中假名相說，欲因假言令悟無言耳。故《淨名》云「其說法者無說無示，其聽法者無聞無得。」當建此心然後說法也。《正觀論》云「離空欲問，問不成問。離空欲答，答不成答。」有所問答悉須依空，況求離苦寂滅相者。論明依空，即是斯經不可示法。斯乃經論明軌，宜可依之。又《佛藏經》中廣彰其失，今略示一文以為鑑鍼。彼云「若以刀輪害閻浮提眾生，其失猶小；若以有所得說大乘者，罪過於此」矣。

Answer: That the Dharma cannot be spoken, yet one speaks of the wordless, is simply preaching through provisional names and marks amidst that which has no names and marks, wishing to lead one to awaken to the wordless through provisional words. Therefore Vimalakīrti says, “He who preaches the Dharma has nothing to preach and nothing to show; he who listens to the Dharma has nothing to hear and nothing to gain.” One should establish this mind and only then preach the Dharma. The Treatise on the Correct Contemplation states, “If one wishes to question apart from emptiness, the question does not constitute a question. If one wishes to answer apart from emptiness, the answer does not constitute an answer.” All questions and answers must rely on emptiness, not to mention seeking the characteristic of the extinction of suffering. The treatise’s explanation of relying on emptiness is precisely the Dharma that cannot be shown in this sūtra. These are the clear standards of sūtras and treatises, and one should rely on them. Furthermore, in the Buddhapiṭaka-sūtra, its errors are broadly revealed; now I will briefly present one passage as an admonitory mirror. It says: “If one were to harm the sentient beings of Jambudvīpa with a wheel of swords, the error would still be small; if one were to preach the Mahāyāna with grasping, the sin would exceed this.”