To say that “all truth cannot be explained” means that all dharmas are inherently, naturally, and eternally quiescent. How can reality [”all truth”] be in disorder and obstructed?⁶¹⁹ The one truth is [actually] no [truth]; all truth is at rest. Each and every [truth] is [ultimately] inexpressible.

To not explain it is crude; [for truth itself] to be inexpressible is subtle. For the inexpressibility [of the truth] to be inexpressible is subtle. This subtlety is also subtle, because this is the limit of verbal expression. If one consistently applies this inexpressibility, then the arising of arising is inexpressible, and the non-arising of non-arising is inexpressible.⁶²⁰ The first inexpressibility is crude; the inexpressibility of the non-arising of non-arising is subtle. If the crude is different from the subtle, this is relative and not integrated. The crude and subtle are non-dual; this is the absolute subtlety.⁶²¹

With regard to the teachings of five flavors, the milk teaching is one part crude no-truth, and one part subtle no-truth. The cream teaching is one part crude no-truth. The curds teaching is three parts crude no-truth, and one part subtle no-truth. The butter teaching is two parts crude no-truth, and one part subtle no-truth. This Lotus Sūtra is only the one subtle no-truth.

619

It cannot, since reality is one. return

620

This refers to the section in the Mahāparinirvāṇa Sūtra, which illustrates the inexpressibility of emptiness by arguing that one cannot accurately explain with words the arising or non-arising of anything. The section says in part, “Good sons. The non-arising of arising is inexpressible. The arising of arising is inexpressible. The arising of non-arising is also inexpressible. The non-arising of non-arising is also inexpressible. Arising is also inexpressible. Non-arising is also inexpressible.” return

621

In this section Chih-i is again straining to verbally explain that which, as he takes pains to point out, is inherently inexpressible. Truth or reality, with whatever terms one wishes to utilize, is beyond adequate verbal expression. Even the term “one truth,” though more accurate than most to the ultimate “state” of reality, must denied and called “no truth” if one becomes attached to the term “truth.” The same applies in turn for the term “no truth” or whatever verbal expression one uses. return