法華義疏 10.48

10.48

「又復不行」下，第二、合頌行近二門空義也。就文亦有二：初二行半，前頌空行處，次五行半，頌空親近處。初一行，頌上不行之言，即辨法空義。「上中下法」者，有人言：善、惡、無記三性為三品也。今謂即以三乘為三品也。又人天為下，二乘為中，大乘為上也。「有為無為」者，為無為兩捨也。「實不實法」者，上來泯昔教，此句泯今教，以三乘為權、一乘為實，今皆不行也。「亦不分別是男是女」者，半行，頌上亦不分別。上偈辨法空，故今明生空也。「不得諸法不知不見」者，不得諸法泯境，不知不見泯觀，二空義圓。境智俱絕明理既周，故後半偈結為行處。

From "And furthermore, not practicing..." onward: second, jointly versifying the meaning of emptiness in the two approaches of practice and association. Regarding the text, there are also two [parts]: the first two and a half verses initially versify the sphere of practice as emptiness; the next five and a half verses versify the sphere of association as emptiness. The first single verse versifies the earlier words "not practicing," which is to distinguish the meaning of the emptiness of phenomena. "Superior, middling, and inferior phenomena": some say that the three natures of wholesome, unwholesome, and indeterminate constitute the three grades. We now state that the three vehicles constitute the three grades. Alternatively, humans and devas are inferior, the two vehicles are middling, and the Mahāyāna is superior. "Conditioned and unconditioned": both the conditioned and unconditioned are relinquished. "Real and unreal phenomena": the preceding lines dissolved previous teachings; this line dissolves the present teaching: taking the three vehicles as provisional and the ekayāna as real, now neither is practiced. "Nor distinguishing between male and female": half a verse versifying the earlier "nor distinguishing." The preceding verses distinguished the emptiness of phenomena, so here the emptiness of sentient beings is explained. "Not apprehending phenomena, neither knowing nor seeing": "not apprehending phenomena" dissolves the object; "neither knowing nor seeing" dissolves the contemplation; the meaning of the two emptinesses is perfected. Object and wisdom are both eliminated, and the illumination of the principle is fully complete; therefore the latter half of the verse concludes [this] as the sphere of practice.