法華文句記 9.55

9.55

「如虛空」者，先立譬也。不為二邊轉故，故觀者叵得但有名字。次「中道」下合也。但有名字即性空，名字亦無即相空，此即所得二空觀體。「無所有」下出二空相，無所有即性空相，一切言語道斷即絕言思為相空相。性空中云「無自」等者，應約真妄互論自他及以共等，今真如理正當無因，而云無無因者，無彼外人，無因故也。具足二空故不生不出，「出」者退也。今是觀行三不退也。言「惑智等不生」者，具足應云行位因果等，但是文略。今略明者，惑智及理體本不生，惑智稱理，故俱不生。釋不出中言「如來治」者，全體即是，故無可出。「不起者」，以入理故方便理教一切皆寂。「無名者」，重牒前無所有等詮所不能詮，理非名故。「無相者」，相所不能相，又云十境所不相也。「無所有者」，重歎觀體。「無量者」，非界入陰諸數法故。「無邊」者，非如偏小分限法故。「無礙」者，遍入諸法故。「無障」者，無能遮止故。雖復多句，秖是能觀無相無作與境合耳。對十八句立十八觀，對一切法名一切空。

Regarding "like empty space": first, establishing the metaphor. Because it is not turned by the two extremes, the contemplator is ungraspable and possesses only a name. Next, from "middle way" downward, matching [the metaphor]. Merely having a name is nature-emptiness; the name also being absent is characteristic-emptiness; this is the essence of the two-emptiness contemplation that is attained. From "having nothing" downward, presenting the characteristics of the two emptinesses: "having nothing" is the characteristic of nature-emptiness; "the path of all words and speech is cut off" means the severance of words and thought, which is the characteristic of characteristic-emptiness. Regarding "without self" and so forth within nature-emptiness: one should mutually discuss self, other, and shared in terms of the true and the false. Now, the principle of true suchness precisely corresponds to uncaused; yet saying "without uncaused" is because it negates the uncaused [view] of those non-Buddhists. Being complete with the two emptinesses, it does not arise and does not emerge; "emerge" means retrogression. Here it is the three non-retrogressions of contemplative practice. Regarding "delusion, wisdom, and so forth do not arise": fully speaking, one should say practices, stages, causes, effects, and so forth, but the text is merely brief. Explaining briefly now: delusion, wisdom, and principle fundamentally do not arise in essence; delusion and wisdom accord with principle, therefore both do not arise. In explaining non-emergence, saying "the realm governed by the Tathāgata" means the entire essence is identically it, so there is nothing that can emerge. "Non-originating": because of entering principle, expedient means, principle, and teaching are all tranquil. "Nameless": reiterating the previous "having nothing" and so forth, which cannot be expressed by verbal expressions, because principle is not a name. "Signless": cannot be characterized by signs; it also means not characterized by the ten objects. "Having nothing": praising again the essence of contemplation. "Immeasurable": because it is not the counted dharmas of realms, entrances, and aggregates. "Boundless": because it is not like the limited dharmas of the one-sided and small. "Unobstructed": because it universally enters all dharmas. "Unimpeded": because nothing can block or halt it. Although there are many phrases, it is simply that the capable contemplation, being signless and uncreated, unites with the object. Corresponding to the eighteen phrases, eighteen contemplations are established; corresponding to all dharmas, it is called all-emptiness.