妙法蓮華經玄義 8.149

8.149

五、知通塞者，前雖遍破諸見之過，未見其德。過即是塞，德即是通。若有見中八十八使，乃至非有非無不可說見中八十八使，悉從緣生，名之為塞，塞故須破。復識其通者，所謂有見中道滅，乃至非有非無不可說見中道滅，如是道滅，從因緣生，名之為通，通何須破？若不識諸見，謂是事實、餘妄語，執見成業，愛潤感果，豈非塞耶？能於諸見，一一皆知無常顛倒，不生計著，不執則無業，無業則無果。如是達者，則有道滅，豈不名通？不同外道，如蟲食木，是蟲不知是字非字也。

Fifth, knowing the unobstructed and the obstructed: although the faults of all views were universally refuted previously, their virtues were not yet seen. The fault is the obstructed; the virtue is the unobstructed. If the eighty-eight entangling proclivities within the view of existence, down to the eighty-eight entangling proclivities within the ineffable view of neither existence nor non-existence, all arise from conditions, this is called the obstructed; because it is obstructed, it must be refuted. Further recognizing its unobstructedness: the so-called path and cessation within the view of existence, down to the path and cessation within the ineffable view of neither existence nor non-existence—such path and cessation arise from conditions and are called the unobstructed; since it is unobstructed, why must it be refuted? If one does not recognize the various views and asserts that this is real and others are false speech, grasping views to form karma and moistening with craving to evoke fruitions, how would this not be an obstruction? If one is able, regarding the various views, to know each one as impermanent and inverted, without giving rise to conceptual attachment, then if there is no grasping there is no karma, and if there is no karma there is no fruition. For one who penetrates in this way, there are the path and cessation; how could it not be called unobstructed? It is not like the non-Buddhists, who are like an insect eating wood, which insect does not know whether it is a character or not a character.