維摩經略疏 4.61

4.61

「夫說」下，二、明不能如法相解。文為二：一正彈不解、二借幻為譬。初言「夫說法者無說無示」者，此即是如法相解。真如法相無人無我，誰是說者？若無說者即無可示。無說者即如《大經》四不可說，無示者即無四理可示，故《法華》云「是法不可示，言辭相寂滅。諸餘眾生類，無有能得解。」「其聽法者無聞無得」者，若如法相解，非但無能說之人，亦無聽法之者。既無聽者，誰聞誰得？無聞即無四門聞於四說，無得即無四理之可證也。若目連不能如此體達，即是計有師資能所，豈得是如法相解？

From 'One who speaks...' onward: second, this explains being unable to understand in accordance with the Dharma's character. The text has two parts: first, directly rebuking the lack of understanding; second, borrowing illusion as an analogy. First, 'one who expounds the Dharma has nothing to expound and nothing to indicate': this is understanding in accordance with the Dharma's character. In the Dharma-character of Suchness there is no person and no self; who is the speaker? If there is no speaker, there is nothing to be indicated. Having nothing to expound is like the four ineffables in the Mahāparinirvāṇa Sūtra; having nothing to indicate means there are no four principles that can be indicated. Therefore, the Lotus Sūtra says: 'This Dharma cannot be shown; the characteristics of words and speech are extinguished. Among all other classes of living beings, there is none who can comprehend it.' As for 'one who listens to the Dharma has nothing to hear and nothing to attain': if one understands in accordance with the Dharma's character, not only is there no person able to speak, there is also no one who listens to the Dharma. Since there is no listener, who hears and who attains? Having nothing to hear means there are no four gates through which to hear the four teachings; having nothing to attain means there are no four principles to be realized. If Maudgalyāyana cannot penetrate and realize this, he grasps at the subject and object of teacher and disciple; how could that be understanding in accordance with the Dharma's character?