維摩經玄疏 1.85

1.85

第五、起四教者，即是於「四不可說」起四種說法，教四種眾生也。此經「淨名默然杜口」，即是《大涅槃經》明「四不可說」意也。四不可說者，一，生生不可說；二，生不生不可說；三，不生生不可說；四，不生不生不可說。此即是約心因緣生滅、即空、即假、即中四句不可說也。而得有四說者，皆是悉檀因緣赴四機，得有四說也。故《大涅槃經》云：「十因緣法為生作因，亦可得說。」十因緣法者，無明至有支，名十因緣也。若用四悉檀赴此四種十因緣機，於「四不可說」即有四說之四教也。就此即為四：一，明悉檀起三藏教；二，明悉檀起通教；三，明悉檀起別教；四，明悉檀起圓教。

Fifth, as for giving rise to the four teachings: this means giving rise to four kinds of expositions of the Dharma from the "four ineffables" to teach four kinds of sentient beings. In this sūtra, "Vimalakīrti remained silent with his mouth closed," which corresponds to the intention of the Nirvāṇa Sūtra in clarifying the "four ineffables." As for the four ineffables: first, that arising arising is ineffable; second, that arising non-arising is ineffable; third, that non-arising arising is ineffable; fourth, that non-arising non-arising is ineffable. These are the four propositions that are ineffable in terms of the mind's conditioned arising and ceasing, identity with emptiness, identity with the provisional, and identity with the middle. Yet that there can be four expositions is entirely due to the conditions of the siddhāntas responding to the four capacities, which makes the four expositions possible. Therefore the Nirvāṇa Sūtra says: "The Dharma of the ten causal conditions serves as the cause for arising, and can also be spoken of." The Dharma of the ten causal conditions refers to the factors from ignorance up to existence, which are called the ten causal conditions. If one uses the four siddhāntas to respond to these four kinds of capacities conditioned by the ten causal factors, then with respect to the "four ineffables" there are the four teachings of the four expositions. In this regard there are four parts: first, clarifying that the siddhāntas give rise to the Tripiṭaka teaching; second, clarifying that the siddhāntas give rise to the shared teaching; third, clarifying that the siddhāntas give rise to the distinctive teaching; fourth, clarifying that the siddhāntas give rise to the perfect teaching.