法華義疏 10.39

10.39

「復次」下，第二、明空親近處。就文為二：初、作第一義觀；次、明世諦觀。初有十七句。「觀一切法空」者，不見有也。「如實相」者，顯空觀是真實也。「又觀一切法皆如皆是實相，不顛倒」者，不取空相也。「不動」者，不生動念也。「不退」者，一得不失也。「不轉」者，不為異緣所動也。「如虛空」者，畢竟清淨，不如數論外道所計虛空也。「無所有性」者，本性爾也。「一切語言道斷」者，四句不能詮也。「不生不出不起」者，《智度論》云「緣邊畢竟不可得故名不生，因邊不可得名不出，果邊不可得故名不起」。又解，不從外來故名不生，不從內出故名不出，不從內外合有故名不起。「無名無相」者，外無名故無名，內無相故無相。又離十相故名無相。「實無所有」者，實錄無所有。又實錄無所無，乃至實錄無顛倒五句也。「無量無邊無障無礙」者，六情不能量故名無量。又不墮三世名為無量。又言，無空有之量故稱無量，邊不可得故言無邊。又無斷常諸邊故名無邊。即有是空、即空是有，空有不二故云無礙。法性自爾，累不能障，故云無障。

From "Furthermore" onward: second, explaining the sphere of association that is emptiness. Regarding the text, there are two [parts]: first, cultivating the ultimate-truth contemplation; second, explaining the conventional-truth contemplation. The first has seventeen phrases. "Contemplating all phenomena as empty": not seeing existence. "In accordance with real mark": revealing that the contemplation of emptiness is real. "Furthermore, contemplating all phenomena as 'such,' as all being the real mark, not inverted": not grasping the mark of emptiness. "Unmoving": not generating moving thoughts. "Non-regressing": once attained, never lost. "Non-turning": not shifted by external conditions. "Like empty space": ultimately pure, unlike the empty space posited by the Sāṃkhya non-Buddhists. "Lacking the nature of existence": their original nature is simply so. "The path of all speech is cut off": cannot be expressed by the four propositions. "Not arising, not emerging, not originating": the Mahāprajñāpāramitopadeśa says, "Because the side of conditions is ultimately unobtainable, it is called 'not arising'; because the side of causes is unobtainable, it is called 'not emerging'; because the side of effects is unobtainable, it is called 'not originating.'" Another interpretation is: because they do not come from the outside, they are called "not arising"; because they do not emerge from within, they are called "not emerging"; because they are not jointly produced from internal and external together, they are called "not originating." "Without name and without mark": because externally there is no name, it is "without name"; because internally there is no mark, it is "without mark." Alternatively, because it is free from the ten marks, it is called "without mark." "Truly without anything existing": in actual reality, nothing exists. Furthermore, in actual reality there is no "nothingness," up to the five phrases including "in actual reality without inversion." "Boundless, limitless, unhindered, unobstructed": because the six sense-faculties cannot measure it, it is called "boundless." Alternatively, because it does not fall into the three periods of time, it is called "boundless." It is also said that lacking any measure of emptiness or existence, it is called "boundless"; because an extreme is unobtainable, it says "limitless." Furthermore, because it lacks extremes such as annihilation and permanence, it is called "limitless." Existence is itself emptiness, and emptiness is itself existence; because emptiness and existence are non-dual, it says "unobstructed." The Dharma-nature is naturally so, and defilements cannot obstruct it; therefore it says "unhindered."