摩訶止觀 5.273

5.273

若絕言者，絕言甚多，是何等絕言？單四句外亦稱絕言；複外、具外亦稱絕言。如婆羅門受啞法者，亦是絕言；又長爪一切法不受，亦是絕言；犢子云：「世諦有我，我在不可說藏中。」不可說亦是絕言。三藏入實證真，亦不可說。故身子云：「吾聞解脫之中，無有言說。」三藏解脫凡有四門入實，即有四種不可說；通教三乘人同以無言說道斷煩惱，亦有四門不可說；別教人觀常住理無言無說，亦有四門不可說；圓教不可宣示，淨名杜口、文殊印之，此亦有四門不可說。不可說眾多，汝所計不可說，為是何等？汝尚不及犢子不可說，何況三藏四不可說？何以故？犢子謂不可說為世諦，不計為涅槃，汝計為實，故知不及犢子。犢子尚是見，汝寧非見？為此見故，廣起煩惱浩然，如前說。

If it is transcending words, there are very many kinds of transcending words—what sort of transcending words is it? Being beyond the simple four phrases is called transcending words; being beyond the compound and beyond the complete is also called transcending words. Like the brāhmaṇa who took the vow of silence, that too was transcending words; also Dīrghanakha's not accepting any dharmas was transcending words; the Vātsīputrīyas say: "The self exists in conventional truth, and the self is within the inexpressible treasury"—the inexpressible is also transcending words. The Tripiṭaka's entering reality and realizing the true is also inexpressible; therefore Śāriputra said: "I have heard that within liberation there is no speech." The Tripiṭaka liberation has four gates to enter reality, so there are four kinds of inexpressible; the people of the three vehicles of the shared teaching together sever afflictions through the path beyond words, so there are also four gates of the inexpressible; persons of the distinctive teaching contemplate the eternally abiding principle as without words and speech, so there are also four gates of the inexpressible; the perfect teaching cannot be declared or shown—Vimalakīrti closed his mouth and Mañjuśrī sealed it—this too has four gates of the inexpressible. The inexpressible is manifold; what sort is the inexpressible you imagine? You do not even measure up to the Vātsīputrīya inexpressible, let alone the four inexpressibles of the Tripiṭaka! Why? The Vātsīputrīyas consider the inexpressible to be conventional truth and do not imagine it to be nirvāṇa; you imagine it to be real, so we know you do not equal the Vātsīputrīyas. The Vātsīputrīya position is still a view—how could yours not be a view? Because of this view, vast afflictions arise profusely, just as explained before.