妙法蓮華經玄義 5.118

5.118

圓教點實相為第一義空，名空為縱。第一義空即是實相，實相不縱，此空豈縱？點實相為如來藏，名之為橫。如來藏即實相，實相不橫，此藏豈橫？故不可以縱思、不可以橫思，故名不可思議法，即是妙也。秖點空、藏為實相，空縱、藏橫，實相那不縱橫？秖點空為如來藏，空既不橫，藏那得橫？點如來藏為空，藏既不縱，空那得縱？點實相為空、藏，實相非縱非橫，空、藏亦非縱非橫，宛轉相即，不可思議，故名為妙。秖點如來藏為廣，點第一義空為高，故言其車高廣。如來藏即實相，故其車非廣。第一義空即實相，故其車非高。秖實相是空，那得非高？秖實相是如來藏，那得非廣？又點實相為如來藏，故言眾寶莊校，又多僕從而侍衛之。點實相為第一義空，故言有大白牛，肥壯多力，行步平正，其疾如風，智慧無染，名為白。能破惑，故名多力。中道慧，名平正。入無功用，故其疾如風。不思議三法，共成大車，豈有縱橫並別之異？

The perfect teaching designates the true mark as the emptiness of the supreme truth, naming emptiness vertical. The emptiness of the supreme truth is itself the true mark: since the true mark is not vertical, how could this emptiness be vertical? It designates the true mark as the tathāgatagarbha, naming it horizontal. The tathāgatagarbha is itself the true mark: since the true mark is not horizontal, how could this garbha be horizontal? Therefore, it cannot be conceived of as vertical, nor conceived of as horizontal; hence it is named the inconceivable dharma, which is subtle. Merely designating emptiness and the garbha as the true mark: emptiness being vertical and the garbha being horizontal, how could the true mark not be vertical and horizontal? Merely designating emptiness as the tathāgatagarbha: since emptiness is not horizontal, how could the garbha be horizontal? Designating the tathāgatagarbha as emptiness: since the garbha is not vertical, how could emptiness be vertical? Designating the true mark as emptiness and the garbha: the true mark being neither vertical nor horizontal, emptiness and the garbha are also neither vertical nor horizontal; mutually and interchangeably identical, inconceivable, hence named subtle. Merely designating the tathāgatagarbha as broad and designating the emptiness of the supreme truth as high, it is therefore said that the carriage is 'high and broad'. The tathāgatagarbha is itself the true mark; therefore the carriage is not broad. The emptiness of the supreme truth is itself the true mark; therefore the carriage is not high. Merely that the true mark is emptiness, how could it not be high? Merely that the true mark is the tathāgatagarbha, how could it not be broad? Furthermore, designating the true mark as the tathāgatagarbha, it is therefore said to be 'adorned with many jewels, with many servants attending and guarding it'. Designating the true mark as the emptiness of the supreme truth, it is therefore said that 'there was a great white ox, plump and strong, with great power, walking evenly and steadily, as swift as the wind'. Wisdom being undefiled is named 'white'. Being able to destroy delusions is named 'having great power'. Middle-path wisdom is named 'evenly and steadily'. Entering into effortless activity, it is therefore 'as swift as the wind'. The inconceivable three dharmas together constitute the great carriage; how could there be any distinction of vertical, horizontal, parallel, or separate?