法華義疏 2.259

2.259

「或有菩薩說寂滅法」下，第六、明般若度。凡有三人：初、明說寂滅法，即是此經一乘妙法，故〈方便品〉云「諸法從本來常自寂滅相」。「種種教詔」者，如曇無竭菩薩以六百萬億法門為常啼說之。又如《淨名》三階辨於不二：一者、諸菩薩歷泯諸二明於不二，未辨不二無言。二者、文殊雖明不二無言，而猶言於不二。三者、淨名辨不二無言，而能無言於不二，故云種種教詔。第二、偈明觀法行，以一切法本性無二，即是顯唯有一乘也。第三、偈明無著行，無著者，前明顯一，今破著三。又前明不二，今明亦不著不二。故《華嚴》云「不著不二法，以無一二故」。又合三人為二：初、明說波若人，次兩行明行般若人。說中不出三階，如入不二法門，行中不出二觀：一不二觀，二無著觀。上是聖說法，今是聖默。然上明波若直明問佛能持，今具此三種。

From "Or there are bodhisattvas preaching the dharma of quiescence" below is the sixth, explaining the perfection of prajñā. In all, there are three types of persons: First, explaining the preaching of the dharma of quiescence, which is the wonderful Dharma of the One Vehicle of this sūtra; thus the "Expedient Means Chapter" says, "All dharmas from the very beginning are constantly and naturally of the mark of quiescence." "Various instructions and teachings" is like Bodhisattva Dharmodgata expounding six hundred million myriads of Dharma doors for Sadāprarudita. Again, it is like the three levels discerning non-duality in the *Vimalakīrtinirdeśa*: first, the bodhisattvas eliminate various dualities one by one to illuminate non-duality, but do not yet discern that non-duality is wordless; second, Mañjuśrī, although explaining that non-duality is wordless, still speaks of non-duality; third, Vimalakīrti discerns that non-duality is wordless and can remain wordless regarding non-duality; hence it says "various instructions and teachings." The second verse explains the practice of contemplating dharmas: because the original nature of all dharmas is non-dual, this reveals that there is only the One Vehicle. The third verse explains non-attached practice: "non-attached" means the former clearly revealed the One, while this now breaks attachment to the three; further, the former explained non-duality, while this now explains also not being attached to non-duality. Thus the *Avataṃsaka* says, "Not attached to non-dual dharmas, because there is neither one nor two." Furthermore, combining the three persons into two: first, explaining the person who preaches prajñā; the next two verses explain the person who practices prajñā. Within the preaching, it does not go beyond the three levels, like entering the gate of non-dual Dharma; within the practice, it does not go beyond two contemplations: first, non-dual contemplation, and second, non-attached contemplation. The above was the noble speech, and this is the noble silence. However, the prajñā explained above merely explained asking the Buddha and being able to uphold it; the present fully possesses these three kinds.