法華義疏 3.160

3.160

他云，一乘之智絕三乘之言也。難曰：雖絕三乘之言，猶有一乘之言，何名絕言？又若一乘絕三乘之言名絕言者，三乘亦絕一乘之言，應是絕言。若三一不得互絕，亦應牛馬不得互無也。今所明者此中正歎佛智，故下文云「我所得智慧微妙最第一」，又云「是法不可示，言辭相寂滅」。故如來之智非有非無、不三不一，離人離法、絕觀絕緣，一切名言所不能及，故名絕言。《大品》云「佛初成道常樂默然不樂說法」。所以不說者，肇師云「言之者失其真，知之者反其愚，有之者乖其性，無之者傷其軀」，以是義故不可言也。

Others say that the wisdom of the ekayāna is beyond the words of the triyāna. One may object: although it is beyond the words of the triyāna, there are still the words of the ekayāna; how can it be called beyond words? Furthermore, if the ekayāna being beyond the words of the triyāna is called beyond words, then the triyāna is also beyond the words of the ekayāna, and should likewise be beyond words. If the three and the one cannot mutually transcend each other, it would be just as an ox and a horse cannot mutually negate each other's existence. What is explained now is that here the Buddha's wisdom is directly praised; therefore the text below says, “The wisdom I have attained is subtle, marvelous, and supreme,” and also says, “This Dharma cannot be shown; the characteristics of words are extinguished.” Therefore the Tathāgata's wisdom is neither existent nor non-existent, neither three nor one, free from persons and free from dharmas, transcending contemplation and transcending objects, beyond the reach of all names and words; hence it is called beyond words. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: “When the Buddha first attained the Way, he always delighted in silence and did not delight in preaching the Dharma.” As for why he did not speak, Master Zhao said: “Speaking of it loses its truth; knowing it turns into ignorance; positing it as existent goes against its nature; positing it as non-existent harms its reality.” For these reasons, it cannot be spoken.