妙法蓮華經玄義 3.15

3.15

When matching the single real truth to the ten suchnesses: every dharma realm possesses the ten realms; setting aside nine realms, it is identical only with the buddha dharma realm. Setting aside three kinds of the twelvefold causal conditions, it is identical only with the cessation of the one kind of twelvefold causal conditions. Setting aside three kinds of the four truths, it is identical only with the single real four truths. Setting aside the seven kinds of two truths, it has identities and differences only with the fivefold truth of the real. Setting aside the five kinds of three truths, it is identical only with the fivefold middle truth (and so forth). Regarding the statement that the non-truth is ineffable: matched to the ten suchnesses, 'suchness' means non-differentiation, which is empty and tranquil. The characteristics of words and speech are tranquil and extinct, impossible to express or indicate, which is the meaning of all ten being suchness. The cessation of ignorance up to the cessation of old age and death is exceedingly profound in meaning; this profound depth is identical with the non-truth. 'Arising of arising is ineffable,' up to 'non-arising of non-arising is ineffable'—these are identical with the non-truth. All seven kinds of the truth of the real are ineffable. As for the first truth of the real being ineffable, as Śāriputra said: 'I have heard that within liberation, there are no words.' How much more so the latter six! Being neither saṃsāra nor nirvāṇa, since it is neither of the two extremes, nor is there a middle way—thus the five kinds of middle truth are identical with the non-truth. The single real is named empty space; in empty space there is not even 'one,' so how could there be 'real'? Thus it is identical with the non-truth. The non-truth itself has nowhere it abides; equal, great wisdom is without manifoldness. Although it is without manifoldness, manifoldness is limitless: unfold it and it fills the dharma realm, without knowing whence it came; limitless is without manifoldness: gather it and none knows where it is, without knowing whither it went. Neither coming nor going—this is the dharma buddha (and so forth).