維摩經玄疏 4.55

4.55

二、明實教興而不癈者，即是圓教，但興而不癈也。若於《華嚴》、《方等》、《法華》、《涅槃》所說圓教赴圓機，樂欲生善斷惡，見中道第一義諦，是則從初發心，至無垢地，赴四根緣，常說此教，至等覺佛，故名為興。故三十二菩薩，文殊師利等，皆說入不二法門，即是教興之意也。若證妙覺，無師自悟，無法可欲，無善可生，無惡可斷，更無深理可見，言辭相寂滅，本自無興，故無癈也。無癈亦得論癈者，四悉檀機盡則教息，故名癈也。故《大品經》云「過『茶』，無字可說」，《涅槃經》云「不生不生，不可說故」，故淨名默然杜口，不復以言言於無言之理；文殊稱歎，表絕言也。是則在因有人有教，至果即教癈人存。三德涅槃，湛然清淨，豈同前三教補處菩薩、菩提佛果，皆有教無人？教癈，人亦隨癈。權實之意，顯在於在也。

Second, clarifying that the ultimate teaching arises and is not discarded: this refers to the perfect teaching, which only arises and is never discarded. If in the *Avataṃsaka*, *Vaipulya*, *Lotus*, and *Nirvāṇa* [sūtras], the perfect teaching preached responds to perfect faculties, so that they long to produce good, sever evil, and see the Middle Way paramārtha-satya, then from the initial aspiration up to the Stainless Ground, in responding to the four roots and conditions, this teaching is constantly preached up to the Buddha of equal enlightenment; hence it is called "arising." Therefore, the thirty-two bodhisattvas, Mañjuśrī, and others all preach entering the dharma-door of non-duality, which is precisely the meaning of the teaching arising. If one realizes marvelous enlightenment, awakening by oneself without a teacher, there is no dharma that can be desired, no good that can be produced, no evil that can be severed, and no further profound principle that can be seen; the characteristics of words are extinguished. Since originally there is no arising, there is no discarding. If one may also speak of discarding where there is no discarding, it is because when the faculties of the four siddhāntas are exhausted, the teaching rests; hence it is named discarding. Thus the *Large Prajñā Sūtra* states, "Beyond *kṣa*, there are no syllables that can be spoken," and the *Nirvāṇa Sūtra* states, "Because non-arising and non-arising cannot be spoken"; therefore Vimalakīrti maintained silence and sealed his mouth, no longer speaking in words of the principle beyond words, and Mañjuśrī praised him, showing the transcendence of speech. Thus, in the causal stage there are both the person and the teaching, but upon reaching the fruit, the teaching is discarded while the person remains. The three virtues of nirvāṇa are calm and pure—how could it be the same as the bodhisattvas of succession and the bodhi-Buddha-fruit of the previous three teachings, which all have the teaching but no person, where once the teaching is discarded, the person is also discarded along with it? The meaning of provisional and ultimate is clearly apparent.