法華玄論 1.6

1.6

次泯於一句以歸無句。慈忍為空有、空觀為有空，空有故不有、有空故不空，不空不有名為中道。所以論云「遠離二邊名為中道」，謂中道法師。又前明二句則二諦觀，後明無句謂中道觀。雖二諦而常中道，雖中道而常二諦，二諦不礙中道、中道不妨二諦，是故論云「因緣所生法，我說則是空，亦為是假名，亦是中道義」，則其事也。此之三觀，名諸三昧王。內具三觀、外說法者，名說法中王，謂諸王法師也。又二諦為二，中道為不二，經云「不著不二法，以無一二故。」如此卷之則不留一豪，舒之則彌綸法界，雖舒而不有、雖卷而不無，瞻之在前、忽焉在後，仰之彌高、鑽之彌固，若幻若化、如忽如恍，欲見斯意可尋《華嚴》。《華嚴》云「無量劫一念，一念無量劫，無來無積聚，而現諸劫事。」一切施為皆此類也，謂無礙法師。

Next, eliminating them into a single phrase so as to return to no phrase: loving-kindness and forbearance are the emptiness of existence, while the contemplation of emptiness is the existence of emptiness. Because existence is empty, it is not existence; because emptiness exists, it is not empty. Being neither empty nor existent is called the middle way. Hence the treatise states, “Distancing oneself from the two extremes is called the middle way”; this is called a middle way dharma master. Furthermore, the two phrases explained before are the contemplation of the two truths; the absence of phrases explained afterward is called the contemplation of the middle way. Although they are the two truths, it is always the middle way; although it is the middle way, they are always the two truths. The two truths do not obstruct the middle way, and the middle way does not hinder the two truths. Therefore the treatise states, “Dharmas born of causes and conditions, I declare to be emptiness; they are also provisional names, and also the meaning of the middle way,” which refers to this very matter. These three contemplations are called the kings among all samādhis. One who internally possesses the three contemplations and externally preaches the Dharma is called a king among preachers of the Dharma; this is called a kingly dharma master. Furthermore, the two truths are duality, and the middle way is non-duality. A sūtra states, “Not clinging to non-dual dharmas, because there is neither one nor two.” In this manner, when gathered up, not a hair’s tip remains; when unfolded, it encompasses the dharmadhātu. Although unfolded, it is not existent; although gathered up, it is not non-existent. Look at it in front, and suddenly it is behind; look up at it, and it grows higher; bore into it, and it grows harder; like an illusion, like a transformation, as if sudden, as if glimmering. If one wishes to see this meaning, one may consult the Avataṃsaka. The Avataṃsaka says, “Immeasurable kalpas are a single thought-moment; a single thought-moment is immeasurable kalpas. There is neither coming nor accumulation, yet it manifests the events of all kalpas.” All operations are of this kind; this is called an unobstructed dharma master.