維摩經略疏 9.102

9.102

問：此四門者，說可說是教，不可說門那得是教？答：文殊說、維摩不說，不可說豈得非教？故知五門俱得是教。若約四悉者，諸菩薩說三悉檀，文殊說第一義悉檀（云云），亦以無言之旨顯成諸菩薩雙亡不二之說也。復次《釋論》云「一切法實、不實、亦實亦不實、非實非不實，諸佛於此廣說第一義悉檀。」《中論．觀法品》亦用此偈，故知諸佛說法無不約此四門。若實者，即是法性實理，用有為門。若非實，即是約畢竟空為門。若亦實亦不實，即是上文無明即明、明即畢竟空，即是亦實亦不實為門。若非實非不實，即空有雙非之義，如用中道非空非有為門。如是四門為向道人，聞說即悟。如五千之流得無生忍，即是見第一義。若聞不悟，執起諍競，即名「般若波羅蜜，譬如大火炎，四邊不可取，邪見火燒故。」若因諸菩薩說得意即悟，猶執語未曉者，是故文殊不用四門，乃用第五不可說門為向道人，聞說即悟。此無言說，亦是印上不二之門，亦是別擬圓教。得圓意者，上來別說非生非滅等門，即具一切悉入其中，即圓教意。若止作一門悟入不二者，即成別教。不可說門亦如是。若知不可說攝一切法，即是圓門。若但論不可說門入，復是別門之意。無言不可說自有六種：一、如外道長爪，亦說：一切法必可破、一切執可轉、一切論可壞。是中無所有不可說。沙門以何法誘我姊子？其雖有此不可說，乃是妄情所計，皆云毒氣。云諸法不受，非真不可說也。佛心無三毒，良久為言，即用苦集二諦以示破之：汝之不受，汝見是受不？若見受，何得言一切法不受？若不見受，何得見他之受即欲破他受。既以受破他受，當知汝受於受。既有受，受即是苦諦。於此不受而起憍慢陵破於他，即是集諦，流轉生死具受諸受。云何言一切法不受？故知此之不受，受無言無語，是妄情中說是事實餘妄語。而為須陀洹初見諦所破，故非真悟也。二、犢子道人第五不可說。雖在佛法學，而存一我，但不可說。三、三藏中亦有無言無說之門，如身子云「吾聞解脫之中無有言說，故不知所云。」亦是不可說。四、通教亦有不可說，《大品》云「三乘之人同共無言說第一義道，斷煩惱，入涅槃。」五別圓兩教居然同有此門。何以得知？其相當自尋經求之。經中決不條然而說，求之必有前漸。若前來所詮三藏意，次有無言無說，當知即屬其教。若辨通教義相而得無言無說者，即屬其教。若歷別明菩薩行位，次明無言無說，是屬其教。若是圓教，明一法行攝一切法行，次以無言無說，是圓教也。須先識諸教中意，可得判此。今此三十一菩薩明不二之門，各據一行，若當門下各各說無言無說，是則別教無言之門。今歷別說竟，文殊總印，當知但圓教無言之門，以其總印上說成別教義。取文中云「一切法不可說不可示」，何但非生非滅之法無言無說，生滅之法亦無言無說。如《涅槃》云「生生不可說，即是俗諦凡夫不可說。生不生不可說，即是世諦死時真諦不可說。不生生不可說，安住世諦，初出胎時，即是菩薩假不可說。不生不生不可說，即是中道圓常不可說。」故知一切之語包含世間出世間皆不可說。《法華》云「及佛諸餘法，無能測量者。止止不須說，言辭相寂滅。」當知一切諸法皆不可說。故知是圓教不可說門也。簡異圓別兩種明矣。復次文殊說「一切法無言無說無示無識」，故深會圓理。

Question: Regarding these four gates, what can be spoken is teaching; how can the ineffable gate be a teaching? Answer: Mañjuśrī spoke, and Vimalakīrti did not speak; how could the ineffable not be a teaching? Therefore, know that all five gates can be teachings. If analyzed according to the four siddhāntas, the bodhisattvas spoke the three siddhāntas, and Mañjuśrī spoke the primary-meaning siddhānta (and so forth); furthermore, by means of the principle of wordlessness, he established and perfected the bodhisattvas' explanation of nonduality through dual negation. Moreover, the Dàzhìdù lùn says: "All dharmas are real, unreal, both real and unreal, and neither real nor unreal; the buddhas extensively explain the primary-meaning siddhānta in this regard." The "Examination of Dharmas" in the Madhyamakaśāstra also uses this verse; therefore, know that when the buddhas preach the Dharma, they never fail to rely on these four gates. If "real," it is the true principle of Dharmatā, using existence as the gate. If "unreal," it takes ultimate emptiness as the gate. If "both real and unreal," it is as the passage above says: ignorance is illumination, and illumination is ultimate emptiness; this is taking both real and unreal as the gate. If "neither real nor unreal," it is the meaning of the double negation of emptiness and existence, like using the Middle Way that is neither empty nor existent as the gate. For practitioners directed toward the path, upon hearing these four gates explained, they awaken immediately. Just as the five thousand attained the forbearance of the unarisen, which is seeing the primary meaning. If, upon hearing, one does not awaken and clings to them, giving rise to disputes, this is called: "Prajñāpāramitā is like a great mass of fire; it cannot be grasped on any of its four sides, because the fire of wrong views will burn you." If, relying on the bodhisattvas' explanations, they grasp the meaning and awaken, yet there are still those who cling to words and are not yet clear, therefore Mañjuśrī does not use the four gates, but rather uses the fifth, ineffable gate for practitioners directed toward the path, so that upon hearing it explained they awaken immediately. This wordlessness also seals the aforementioned gates of nonduality, and it also separately anticipates the Perfect Teaching. For one who has grasped the intent of the Perfect Teaching, the gates of neither arising nor ceasing and so forth spoken separately above already contain all things and fully enter therein; this is the intent of the Perfect Teaching. If one only takes a single gate to awaken to and enter nonduality, this becomes the Distinct Teaching. The ineffable gate is also like this: if one knows that the ineffable subsumes all dharmas, it is the Perfect gate; if one merely discusses entering through the ineffable gate, this is again the intent of the Distinct gate. The wordless and ineffable naturally has six kinds: First, like the heterodox Dīrghanakha, who also said: "All dharmas can certainly be refuted, all attachments can be overturned, and all doctrines can be destroyed. Therein nothing exists, which is ineffable. By what teaching does the renunciant seduce my nephew?" Although he possessed this ineffability, it was concocted by deluded sentiment, and was all called poisonous air. When he said he accepts no dharmas, it was not the true ineffable. The Buddha's mind is without the three poisons; after remaining silent for a long while, he spoke, using the two truths of suffering and origination to point out and refute it: "This non-acceptance of yours—do you accept this view or not? If you accept the view, how can you say you accept no dharmas? If you do not accept the view, how can you see another's acceptance and wish to refute their acceptance? Since you use acceptance to refute another's acceptance, you should know that you accept acceptance. Since there is acceptance, acceptance is the truth of suffering. Giving rise to arrogance over this non-acceptance and aggressively refuting others is the truth of origination, cycling through birth and death and fully receiving all sensations. How can you say you accept no dharmas?" Therefore, know that this non-acceptance—accepting wordlessness and speechlessness—is declaring in deluded sentiment that this is true and the rest is false speech. Since it was refuted by a srotaāpanna upon first seeing the truths, it is not true awakening. Second, the fifth ineffable of the Vātsīputrīya renunciants: although they study within the Buddha's teaching, they retain a self, only [calling it] ineffable. Third, within the Tripiṭaka there is also a gate of wordlessness and speechlessness, as Śāriputra said: "I have heard that within liberation there is no verbal explanation, so I do not know what to say"; this too is the ineffable. Fourth, the Shared Teaching also has the ineffable; the Dàpǐn says: "The people of the three vehicles together follow the path of the primary meaning beyond verbal explanation, sever afflictions, and enter nirvāṇa." Fifth, both the Distinct and Perfect Teachings naturally possess this gate as well. How is this known? One should seek its characteristics oneself in the sūtras. In the sūtras it is definitely not explained as a separate, isolated item; seeking it, there will always be a preceding progression. If what was conveyed previously was the intent of the Tripiṭaka, and next there is wordlessness and speechlessness, know that it belongs to that teaching. If it explains the characteristics of the Shared Teaching and attains wordlessness and speechlessness, it belongs to that teaching. If it explains the bodhisattva stages and practices sequentially and next explains wordlessness and speechlessness, it belongs to that teaching. If it is the Perfect Teaching, explaining that the practice of a single dharma subsumes the practices of all dharmas, followed by wordlessness and speechlessness, this is the Perfect Teaching. One must first recognize the intents within the various teachings to be able to judge this. Now, these thirty-one bodhisattvas explained the gate of nonduality, each relying on a single practice; if each had explained wordlessness and speechlessness beneath their respective gate, that would be the wordless gate of the Distinct Teaching. Now, having finished explaining them sequentially, Mañjuśrī seals them collectively; know that this is solely the wordless gate of the Perfect Teaching, because his collective seal of what was spoken above constitutes the meaning of the Distinct Teaching. Taking what is stated in the text: "All dharmas are ineffable and cannot be shown"—not only are dharmas of neither arising nor ceasing wordless and speechless, but dharmas of arising and ceasing are also wordless and speechless. As the Nirvāṇa Sūtra says: "Arising-arising is ineffable, which is the conventional truth of ordinary persons being ineffable. Arising-non-arising is ineffable, which is the conventional truth at the time of death and the ultimate truth being ineffable. Non-arising-arising is ineffable: abiding peacefully in the conventional truth at the moment of first leaving the womb, which is the bodhisattva's provisional [nature] being ineffable. Non-arising-non-arising is ineffable, which is the Perfect and eternal [nature] of the Middle Way being ineffable." Therefore, know that all words subsume both the mundane and supramundane as ineffable. The Lotus Sūtra says: "And as for all other dharmas of the Buddha, / None can measure them. / Stop, stop, there is no need to speak; / The characteristics of words and phrases are quiescent." Know that all dharmas are ineffable. Hence, know that this is the ineffable gate of the Perfect Teaching. The distinction between the two kinds, the Perfect and Distinct, is clear. Moreover, Mañjuśrī said, "All dharmas are wordless, speechless, cannot be shown, and cannot be cognized," thus deeply tallying with the principle of the Perfect [Teaching].