法華文句記 9.55

9.55

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.