法華遊意 1.126

1.126

今略引三證：一、《正觀論》云「從因緣品來推求諸法，有亦無、無亦無、亦有亦無亦無、非有非無亦無，是名名如、法性、實際、涅槃」，故知求有所得因果，不可得即是妙法。二者、《法花論》釋〈方便品〉云「我以無數方便引導眾生令離諸著，著有四種：一者著界，謂三界等；二者著地，謂欲界地乃至滅盡定地；三者分著，謂在家著五欲、出家著名利；四者乘著，著小乘、著大乘等」。故知有所著不名妙法，無所著即是經宗。三者關中肇公《百論．序》云「蕭焉無寄理自玄會，儻然靡據事不失真，變本之道著乎茲矣」，故知心無所依著即是妙法，為此經宗也。

Now I briefly cite three proofs: First, the Zheng guan lun (Mūlamadhyamakakārikā) says: 'Investigating all dharmas from the chapter on conditions onward, existence is also non-existent, non-existence is also non-existent, both existence and non-existence are also non-existent, and neither existence nor non-existence is also non-existent; these are called nominal tathatā, dharmatā, the limit of reality, and nirvāṇa.' Hence we know that seeking cause and result with attainment, their being unfindable is precisely the Wondrous Dharma. Second, the Saddharmapuṇḍarīkopadeśa, explaining the 'Upāya Chapter', says: '"With innumerable upāyas I guide sentient beings, causing them to abandon all attachments." There are four kinds of attachment: first, attachment to realms, meaning the three realms and so forth; second, attachment to stages, meaning the stage of the desire realm up to the stage of the cessation meditative absorption; third, attachment to divisions, meaning householders attaching to the five desires and renunciants attaching to fame and gain; fourth, attachment to vehicles, attaching to the small vehicle, attaching to the great vehicle, and so forth.' Hence we know that having any attachment is not called the Wondrous Dharma, and having no attachment is the cardinal theme of the sūtra. Third, Master Sengzhao of Guanzhong, in his 'Preface to the Śataka-śāstra', says: 'Detached, without reliance, the principle mysteriously converges of itself; free, without ground, affairs do not lose the real: the path that transforms the root is manifest in this.' Hence we know that the mind having nothing on which to rely or attach is precisely the Wondrous Dharma, and serves as the cardinal theme of this sūtra.