觀音玄義記 1.17

1.17

二、「但妙」下，名數顯理，二：初、約義示。上言至理清淨無名相等，蓋約自證絕乎言思也。今云妙理虛通假名相說，乃據被物設教而談也。言「虛通」者，此明妙理無堅住性，雖無名數而能遍應一切名數。故荊溪云：「性本無名，具足諸名，故無說而說，說即成教。」是則離言依言皆順至理，聖默聖說俱有大益故。《起信》「問曰：若一切法不可說不可念者，諸眾生等云何隨順而能得入？答曰：若知一切法雖說，無有能說可說；雖念，亦無能念可念，是名隨順。若離於念，名為得入。」今亦如是，以十種義無說而說，意令學者無念而念。

Second, from "Merely the marvelous" onward treats names and numbers revealing principle, which has two parts: first, showing in terms of meaning. The statement above that the supreme principle is pure, devoid of names and marks, and so forth, is from the perspective of self-realization cutting off speech and thought. Now saying that the marvelous principle is vacuous and pervasive, spoken through provisional names and marks, is discussed on the basis of establishing the teaching to instruct beings. As for "vacuous and pervasive," this clarifies that the marvelous principle has no fixed abiding nature; although devoid of names and numbers, it is able to respond universally to all names and numbers. Thus Jingxi said: "The nature fundamentally has no name, yet is replete with all names; hence it speaks without speaking, and speaking immediately constitutes teaching." If so, both transcending words and relying on words accord with the supreme principle; noble silence and noble speech both have great benefit. Thus the *Dacheng qixin lun* states: "Question: If all dharmas are inexpressible and unthinkable, how can all sentient beings comply with them and be able to gain entry? Answer: If one knows that although all dharmas are spoken, there is neither speaker nor spoken; although they are thought of, there is neither thinker nor thought—this is called complying. If one transcends thinking, it is called gaining entry." Now it is also like this: preaching without preaching by means of the ten meanings is intended to cause practitioners to be mindful without mindfulness.