法華義疏 10.22

10.22

次就泯境智釋者，又復於諸法無所行乃至觀諸法實相，明緣盡於觀也。所言緣盡觀者，一切顛倒邪緣皆盡於正觀內也。亦不行不分別者，觀盡於緣也。以邪緣既盡，正觀亦息，故緣觀並忘境智俱寂。後偈中亦有此意，初明生法二空謂盡緣，次偈言「不得諸法不知不見」即盡觀也。故肇師《涅槃論》云「法無有無之相，聖無有無之智。法無有無之相，故無數於外，聖無有無之智故無心於內，於外無數，於內無心，不知何以目之，強稱正觀也」。

Next, explaining it in terms of the vanishing of object and cognition: from "moreover, having nothing to practice with respect to all dharmas" up to "contemplating the real mark of all dharmas" clarifies that objects are exhausted in contemplation. What is called 'objects exhausted in contemplation' means that all inverted and erroneous conditions are entirely exhausted within correct contemplation. 'Also not practicing and not discriminating' means that contemplation is exhausted in objects. Since erroneous conditions are already exhausted, correct contemplation also ceases; thus, condition and contemplation are both forgotten, and object and cognition are both tranquil. This meaning is also present in the subsequent verses: first, clarifying the two kinds of emptiness—of sentient beings and of dharmas—refers to exhausting objects; the next verse says, "Not apprehending all dharmas, not knowing and not seeing," which refers to exhausting contemplation. Therefore, Master Zhao's Niepan lun says: "Dharmas have no marks of existence or non-existence; the sage has no cognition of existence or non-existence. Because dharmas have no marks of existence or non-existence, there are no reckonings externally; because the sage has no cognition of existence or non-existence, there is no mind internally. Externally there are no reckonings, and internally there is no mind; not knowing how to designate it, one forcibly calls it correct contemplation."