法華玄義釋籤 5.15

5.15

又作三德三觀以對三道，又如《寶篋經》中釋十二支，一一並明三觀之義，彼〈去來品〉「文殊白佛，去來是何義？佛言：來者向義，去者背義，不來不去是聖行處。癡是去義，不癡是來義，非癡非不癡是聖行處，乃至老死亦如是。又約我無我常無常等，皆作此說」，當知向是生死，背是涅槃，不向不背即是中道。又下文〈中道品〉云：「佛說中道無二法故，二乘乃至凡夫亦能生信。佛告文殊，明無明無二，故成無三智」，此謂中道具足真實觀於三諦，乃至老死亦復如是。又云：「若無明有者是一邊，無者是一邊，離邊此二中間無有色相可見，無相無待是謂中道，乃至老死亦復如是。」

Furthermore, the three virtues and three contemplations are paired with the three paths. Also, as in the *Ratnakaraṇḍa-sūtra*, when explaining the twelve links, each and every one elucidates the meaning of the three contemplations. In its 'Chapter on Coming and Going': 'Mañjuśrī addressed the Buddha: What is the meaning of coming and going? The Buddha said: Coming means approaching; going means turning away. Neither coming nor going is the realm of noble practice. Delusion is the meaning of going; non-delusion is the meaning of coming; neither delusion nor non-delusion is the realm of noble practice. It is likewise up through old age and death. Furthermore, it is explained in this way in terms of self, non-self, permanent, impermanent, and so forth.' One should know that approaching is saṃsāra, turning away is nirvāṇa, and neither approaching nor turning away is the Middle Way. Moreover, the 'Chapter on the Middle Way' below states: 'Because the Buddha taught that the Middle Way is a non-dual dharma, those of the two vehicles and even ordinary beings can also generate faith. The Buddha told Mañjuśrī: Because understanding and ignorance are non-dual, one accomplishes the absence of three wisdoms.' This means that the Middle Way fully possesses the true contemplation of the three truths, and it is likewise up through old age and death. It also says: 'If ignorance exists, that is one extreme; if it does not exist, that is another extreme. Apart from these two extremes, in between there is no form or appearance that can be seen. Free of appearances and free of dependence: this is called the Middle Way. It is likewise up through old age and death.'