法華遊意 1.145

1.145

第四、非破非立者，然實未曾有三家義之可破，亦未曾有今義之可立。若有破有立即是可以言宣，何謂「諸法寂滅相不可以言宣」耶？肇公《涅槃論》云「須菩提無言以顯道，釋梵絕聽以雨花，釋迦掩室於摩竭提，淨名杜口於毘耶離，故口以之而默。豈曰無辨？辨所不能言」，即是《法花》「言辭相寂滅」，寂滅寧有破立之可存耶？若能如此照達，即是《法花》之宗旨也。斯之四句蓋經論之大宗，開道斥病之妙術也，必須採之以貫通眾義。

Fourth, as for 'neither refuting nor establishing': in truth there has never been any doctrine of the three masters that can be refuted, nor has there ever been any doctrine of the present that can be established. If there were refuting and establishing, then it could be proclaimed in words; how could it be said that 'all dharmas are of quiescently extinct characteristics and cannot be proclaimed in words'? Master Sengzhao's Niepan lun says: 'Subhūti had no words so as to reveal the path; Śakra and Brahmā ceased listening so as to rain down flowers; Śākyamuni shut his room in Magadha; Vimalakīrti silenced his mouth in Vaiśālī. Thus the mouth became silent thereby. How could it be said that there was no eloquence? Eloquence is what cannot be spoken.' This is precisely the Lotus Sūtra's 'the characteristics of words are quiescently extinct.' In quiescent extinction, how could there remain any refutation or establishment? If one can illuminate and penetrate in this way, this is the cardinal theme of the Lotus Sūtra. These four propositions are indeed the great cardinal tenet of the sūtras and treatises, the wondrous technique for opening the path and reproving defects; one must certainly adopt them to penetrate and synthesize the diverse meanings.