妙法蓮華經文句 9.2

9.2

非遠非近文為三：一、總標境智，二、別釋，三、結成。「觀」者，中道觀智也，「一切法」者，十法界境也。若單論智，智無所觀，故舉一切以顯皆空。「如實」去，別釋也。二邊三諦無一異名「如」，非七方便故名「實」，以實為相故言「如實相」。「不顛倒」者，無八倒也。「不動」者，不為二死所動也。「不退」者，心心寂滅入薩婆若海也。「不轉」者，不如凡夫轉生死，不如二乘轉凡聖。「如虛空」者，但有名字，字不可得，中道觀智亦但有字，求不可得。「無所有性」者，無自、他、共、無因等性也。「一切言語道斷」者，不可思議也。「不生」者，惑智理皆不生也。「不出」者，如來所治，畢竟不復發也。「不起」者，諸方便皆寂滅也。「無名」者，名不能名也。「無相」者，相不能相也。「無所有」者，無二邊之有也。「無量」者，非數法也。「無邊」者，無方所也。「無礙無障」者，遍一切處也。「但以因緣有」者，結也。上直明中道觀慧，今明雙照二邊，理性畢竟清淨如上所說，非解非惑，而從惑因緣生生死，從解因緣生涅槃。又因緣有有於涅槃，從顛倒生者生於生死，此則雙照意顯也。「常樂觀如是等法」者，即三諦等法也。又「但因緣有從顛倒生」者，結不思議三諦境也。「故說」者，不思議教也。「常樂觀」者，結不思議三觀也。又觀一切法空如實相，標觀體；不顛倒去九句，釋觀相。不為二邊八倒所動，名不倒不動；不墮二乘凡夫二地，故云不退不轉。此二句明智用理。非未來故不生，非過去故不出，非現在故不起，《釋論》五十一云「如虛空，無入、無出、無住相」，《攝大乘》亦爾，無未來入處，無過去出處，無現在住處。第四十三云「因邊不起名不出，緣邊不起名不生。」凡有十九句，初一句總，後十八句對《大品》十八空。如實相即第一義空；不顛倒即內空，內無六入我我所；不顛倒不動即外空，外不為六塵流動也；不退者即內外空，十二入空故，故言不退；不轉即空空，空破諸法，諸法是所破，空是能破，無復諸法唯有空在，此空亦空故言空空；空既空故無復能轉，故言不轉也；如虛空即是大空；執方計破故言如虛空；無所有性即畢竟空；諸法無遺餘故，名畢竟空；以畢竟空故，無所有性也，一切言語道斷即一切空，一切空不可說故言語道斷；不生即有為空，有為是因緣和合，既不合即不生，不出即無為空；無名出離，出離法空故名不出；不起即無始空，求原初不可得故無起；無名即性空可解；無相即相空；實無所有即不可得空；無量即有法空；有法即有量，有量既空故言無量無邊即無法空；無法則是邊表，今空故則無邊無礙，即有法無法空；二不可得故言無礙，無障即散空，妨障不可得故言無障。十八空皆是中道正慧，皆名為空，隨十八種境故言十八耳。《大經》云「如來常修十八空義故」，故用十八空，用釋十八句也。

The passage on neither far nor near has three parts: first, a general indication of the object and wisdom; second, a separate explanation; third, a conclusion. "Contemplates": this is the wisdom that contemplates the Middle Way. "All phenomena": this is the objective realm of the ten dharma realms. If one were to discuss wisdom alone, wisdom would have nothing to contemplate; therefore it mentions all [phenomena] to reveal that all are empty. From "in accordance with reality" onward is the separate explanation. The fact that the two extremes and the three truths have no oneness or difference is called "accordance" (tathā); because they are not the seven expedient means, they are called "real"; taking the real as their mark, it says "in accordance with their real marks." "Undiverted": free from the eight inversions. "Unshaken": not moved by the two kinds of death. "Non-retrogressing": every single thought is extinguished, entering the ocean of sarvajñā. "Non-turning": not like worldlings turning in birth-and-death, and not like the two vehicles turning between the mundane and the holy. "Like empty space": existing merely as a name, while the name is ungraspable; the wisdom that contemplates the Middle Way likewise has merely a name, and seeking it, it is ungraspable. "Without nature of existence": free from natures such as self-arising, other-arising, joint-arising, or uncaused arising. "The path of all words is cut off": inconceivable. "Unproduced": delusions, wisdom, and principle all do not arise. "Not emerging": having been cured by the Tathāgata, they ultimately do not break out again. "Not arising": all expedient means are entirely extinguished. "Nameless": names cannot name it. "Markless": marks cannot characterize it. "Inexistent": free from the existence of the two extremes. "Measureless": not an enumerated phenomenon. "Boundless": without spatial location. "Unobstructed and unimpeded": pervasive in all places. "Existing only through causes and conditions": this concludes [the section]. The above directly clarified the contemplative wisdom of the Middle Way; here it clarifies doubly illuminating the two extremes: the nature of principle is ultimately pure as explained above, being neither liberation nor delusion; yet from the causes and conditions of delusion, birth-and-death arises, and from the causes and conditions of understanding, nirvāṇa arises. Furthermore, existing through causes and conditions, existence pertains to nirvāṇa; that which arises from inversion arises in birth-and-death. This shows the intent of double illumination. "Constantly delighting in contemplating such phenomena": namely, such phenomena as the three truths. Furthermore, "existing only through causes and conditions, arising from inversion" concludes the inconceivable objective realm of the three truths. "Therefore it is said" is the inconceivable teaching. "Constantly delighting in contemplating" concludes the inconceivable three contemplations. Furthermore, contemplating all phenomena as empty in accordance with their real marks indicates the substance of contemplation; the nine phrases from "undiverted" onward explain the marks of contemplation. Not being shaken by the two extremes and the eight inversions is called undiverted and unshaken; not falling into the two grounds of the two vehicles and worldlings is called non-retrogressing and non-turning. These two phrases clarify wisdom's application of principle. Not being future, it is unproduced; not being past, it does not emerge; not being present, it does not arise. The Commentary, fascicle 51, states: "Like empty space, it has no marks of entering, emerging, or abiding." The Mahāyānasaṃgraha is also like this: having no entering place in the future, no emerging place in the past, and no abiding place in the present. Fascicle 43 states: "Not arising on the side of causes is called not emerging; not arising on the side of conditions is called unproduced." In all there are nineteen phrases: the first phrase is general, and the subsequent eighteen phrases correspond to the eighteen kinds of emptiness in the Pañcaviṃśatisāhasrikā. "Real marks" is the emptiness of the ultimate truth (paramārtha-śūnyatā). "Undiverted" is internal emptiness (adhyātma-śūnyatā), internally lacking the six sense bases, self, and what belongs to self. "Undiverted and unshaken" is external emptiness (bahirdhā-śūnyatā), externally not being swept around by the six sense objects. "Non-retrogressing" is internal and external emptiness (adhyātma-bahirdhā-śūnyatā); because the twelve sense bases are empty, it says non-retrogressing. "Non-turning" is the emptiness of emptiness (śūnyatā-śūnyatā): emptiness destroys all phenomena; phenomena are what is destroyed, and emptiness is what destroys them; no phenomena remain, but only emptiness exists, and this emptiness is also empty; hence it is called the emptiness of emptiness. Since emptiness is already empty, there is no longer anything that can turn; hence it says non-turning. "Like empty space" is great emptiness (mahā-śūnyatā): grasping at directions and conceptualizations are broken; hence it says like empty space. "Without nature of existence" is ultimate emptiness (atyanta-śūnyatā): because all phenomena have no residue, it is called ultimate emptiness; because of ultimate emptiness, there is no nature of existence. "The path of all words is cut off" is all-inclusive emptiness (sarva-śūnyatā): all emptiness cannot be spoken; hence the path of words is cut off. "Unproduced" is the emptiness of the conditioned (saṃskṛta-śūnyatā): the conditioned is the combination of causes and conditions; since there is no combination, there is no production. "Not emerging" is the emptiness of the unconditioned (asaṃskṛta-śūnyatā): having no name of deliverance; because the phenomena of deliverance are empty, it is called not emerging. "Not arising" is beginningless emptiness (anavarāgra-śūnyatā): seeking a primal origin is impossible; hence there is no arising. "Nameless" is the emptiness of nature (prakṛti-śūnyatā), which can be understood. "Markless" is the emptiness of marks (lakṣaṇa-śūnyatā). "Truly having no existence" is the emptiness of the ungraspable (anupalambha-śūnyatā). "Measureless" is the emptiness of existing phenomena (bhāva-śūnyatā): an existing phenomenon has measure; since having measure is already empty, it says measureless. "Boundless" is the emptiness of non-existing phenomena (abhāva-śūnyatā): a non-existing phenomenon is an edge or limit; being now empty, it is boundless. "Unobstructed" is the emptiness of both existing and non-existing phenomena (bhāvābhāva-śūnyatā): both being ungraspable, it says unobstructed. "Unimpeded" is scattered emptiness (vikiraṇa-śūnyatā): impediments and obstacles being ungraspable, it says unimpeded. The eighteen kinds of emptiness are all the correct wisdom of the Middle Way; all are called empty, and are spoken of as eighteen merely in accordance with the eighteen kinds of objective realms. The Mahāparinirvāṇa-sūtra says: "Because the Tathāgata constantly cultivates the meaning of the eighteen kinds of emptiness." Therefore the eighteen kinds of emptiness are used to explain the eighteen phrases.