妙法蓮華經玄義 2.62

2.62

Fourth, when the perfect teaching arises, it expounds non-discriminating phenomena: the extremes are themselves the middle, there is nothing that is not the Buddha-dharma, and [all dualities] are obliterated and pure. How could the Buddha-dharma still stand in relative contrast to the Buddha-dharma? Because it is the Tathāgata's dharma realm, outside of the dharma realm there is no further phenomenon with which it could be compared. In contrast to what could it be coarse? Measured against what could it be subtle? There is nothing to which it is relative, nor is there anything [left] to cut off; not knowing what to call it, one is forced to say 'cut off'. The Great Sūtra says: 'The name "great" cannot be measured or conceived, and hence it is called great. Just as great space is not called great because of small space; nirvāṇa is also like this: it is not called great nirvāṇa because of a small mark.' Subtle is also like this: the name subtle is inconceivable, not named subtle on account of being coarse. If one says that there is definitely a dharma realm that is vastly great and singly cut off, this would be a vast existence of something existent; how could that be called cut off? Now the dharma realm is pure, beyond seeing, hearing, perceiving, and knowing, and cannot be spoken of or demonstrated. The text says: 'Stop, stop! There is no need to speak; my Dharma is subtle and hard to conceive.' 'Stop, stop! There is no need to speak' is precisely cutting off words; 'my Dharma is subtle and hard to conceive' is precisely cutting off thought. It also says: 'This Dharma cannot be shown; the characteristics of words are tranquil and ceased.' This is also a text of cutting off praise. It cannot be shown through relativity, nor can it be shown through cutting off; relativity is extinguished and cutting off is extinguished, hence it is called 'tranquil and ceased'. It also says: 'All phenomena from the beginning are eternally of the character of tranquil cessation, ultimately returning to emptiness.' This emptiness is also empty, so there is no longer relativity or cutting off. The Mūlamadhyamakakārikā says: 'If a phenomenon is established through relativity, that phenomenon still turns into relativity.' Here, there is no causal relativity, nor is there anything established. The opening of the Lotus Sūtra says: 'Having attained the patience of non-arising, they also do not give rise to non-arising.' Non-arising is itself non-arising; this is named cutting off relativity.