華嚴經探玄記 10.10

10.10

三明可說不可說者，先就義大、次約說大、後辨雙融。義中有三義：一約果海，可以總標，令人知有，名為可說；不可指斥示人，名不可說。二約證處，既此所證離相離名，還云此法不可說聞。以此遣言之言當彼法故，名為可說；有言斯遣，故名不可說。三約本智，謂以遮詮令解，故名可說；直詮不逮，故不可說。《攝論》云「無分別智離五相，謂熟睡昏醉等。以直詮不到，故約遮詮以示彼法。」二就說大中亦三：約後得智，隨事行相可以言分，是即可說；是出世間，故不可說。二約加行智，謂是意言觀故，是即可說；觀中行相言不至故，名不可說。又諸法自相皆不可說、諸法共相皆是可說。此一門通一切法，准之。三約所寄法，可以寄此表示，令人解十地故，名為可說；不可以此即為十地，名不可說。三就雙融中，此上六中各說即無說、無說即說，無二俱融，准思可見。又果海離緣故不可說，所證就緣是即可說。二所證非修故不可說，能證修起是則可說。三正證離相故不可說，後得帶相是則可說。四後得無分別相不可說，加行有意言故是則可說。五加行觀無分別故不可說，寄法表地是即可說。此上不可說皆各不異於可說，以真理普遍故；可說不異不可說，以緣修無性故。是故下文雖說一分，義亦不少，故論云「如實滿足，攝取故。」意在於此，思之可見。

Third, clarifying the expressible and inexpressible: first with respect to the greatness of meaning, next regarding the greatness of teaching, and finally discerning their mutual integration. Within meaning, there are three senses: 1. Regarding the ocean of fruition, it can be indicated in general to let people know its existence, and is thus called expressible; it cannot be directly pointed out to show people, and is thus called inexpressible. 2. Regarding the locus of realization, since what is realized here is free from marks and free from names, it is also said that this dharma cannot be spoken of or heard. Because these words that dismiss words correspond to that dharma, it is called expressible; where there are words, they are dismissed, hence it is called inexpressible. 3. Regarding fundamental wisdom, because one causes understanding by negative signifiers, it is called expressible; because direct signifiers fall short, it is inexpressible. The *Mahāyānasaṃgraha* states: "Non-conceptual wisdom is free from five marks, namely sound sleep, intoxication, and so forth. Because direct signifiers do not reach it, that dharma is shown through negative signifiers." Second, within the greatness of teaching, there are also three: Regarding subsequent wisdom, its practices and marks according with phenomena can be differentiated in words, and thus it is expressible; being supramundane, it is inexpressible. 2. Regarding preparatory wisdom, because it consists of mental-verbal contemplation, it is expressible; because speech does not reach the active marks within contemplation, it is called inexpressible. Furthermore, the particular marks of all dharmas are inexpressible, while the common marks of all dharmas are expressible. This single approach applies to all dharmas, which should be understood accordingly. 3. Regarding the lodged dharmas, one can lodge in these to signify them and cause people to understand the ten bhūmis, hence they are called expressible; one cannot take these to be identical to the ten bhūmis, hence they are called inexpressible. Third, within mutual integration: in each of these six above, speaking is non-speaking, and non-speaking is speaking; without duality, both are integrated, which can be seen by considering it accordingly. Furthermore, because the ocean of fruition is free from conditions, it is inexpressible; what is realized in connection with conditions is expressible. 2. Because what is realized is not cultivated, it is inexpressible; the realizing [wisdom] arising through cultivation is expressible. 3. Because proper realization is free from marks, it is inexpressible; subsequent [wisdom] bearing marks is expressible. 4. The non-conceptual marks of subsequent [wisdom] are inexpressible; preparatory [wisdom] possessing mental speech is expressible. 5. Preparatory contemplation being non-conceptual is inexpressible; lodging in dharmas to express the bhūmis is expressible. All these inexpressibles above are each not different from the expressible, because the true principle is all-pervading; the expressible is not different from the inexpressible, because conditioned cultivation lacks self-nature. Therefore, although a single portion is spoken below, its meaning is also not diminished; hence the treatise states: "Gathered in, completely fulfilled in accord with reality." The intention lies here, and can be seen by reflection.