妙法蓮華經玄贊 9.171

9.171

贊曰：上來所觀空有，恐滯空有之中，故今雙觀拂，謂雖觀空而亦不行滯著空中，謂雖觀有而不分別滯著有中，應俱無住而明觀法。若有所住者則為非住，故下頌雖依人法二空解此二種，總是於法而無所行攝，於理無違。又復於法無所行觀諸法空，頌言不行上中下法，有為無為故。亦不行不分別，如次不行我、我所執，觀眾生為空，頌言亦不分別是男是女等。由觀此二我、法為空，便證二空如實之性。又於法無所行者，謂不行所說法中唯觀實相真如。亦不行者，不行我能說中。亦不分別所授化者，即觀三事法、人二種體性為空，而觀真如實相為有。又一切法有二：一妄、二真。於諸妄法應無所行，捨諸妄故；於法真性應常觀察，求證達故。雖作此行，亦不作真智行，於實相為有；亦不作俗智行，於分別為空。故《般若》云「應無所行而行」，是名為行。不行故無所不行，不分別故無所不分別，不行不分別故妄幻皆除，無所不行不分別故真際咸達。由此雙修照辨一切，於事依他住忍地等，於理成實觀如實相，所執人、法皆照為空。

The Commentary says: For fear that one might become attached to emptiness or existence in the contemplation of emptiness and existence explained above, here both are swept away together in contemplation. That is to say, although one contemplates emptiness, one also does not practice so as to become attached to emptiness; although one contemplates existence, one also does not discriminate so as to become attached to existence. One should contemplate dharmas clearly without abiding in either. If one has anything upon which to abide, that is non-abiding. Therefore, although the verse below explains these two based on the two emptinesses of person and dharma, both are subsumed under having no practice regarding dharmas, which does not contradict the principle. Furthermore, "having no practice regarding dharmas and contemplating all dharmas as empty": the verse says "not practicing superior, middling, or inferior dharmas, conditioned or unconditioned." "Neither practicing nor discriminating": successively, one does not practice grasping at self and what belongs to self, contemplating sentient beings as empty; the verse says "nor discriminating whether they are male or female, and so forth." By contemplating these two, self and dharmas, as empty, one realizes the nature of the two emptinesses as they truly are. Furthermore, "having no practice regarding dharmas" means not practicing within the preached Dharma, but only contemplating true reality and tathatā. "Neither practicing" means not practicing within the self as the preacher. "Nor discriminating" means not discriminating the individuals being taught and converted; that is, one contemplates the substances of both factors—the dharma and the person among the three components—as empty, while contemplating tathatā and true reality as existent. Furthermore, all dharmas are of two kinds: first, false; second, real. Regarding all false dharmas, one should have no practice, because one abandons all falsehoods; regarding the true nature of dharmas, one should constantly contemplate it, because one seeks to realize and penetrate it. Although engaging in this practice, one does not engage in the practice of true wisdom, taking true characteristics as existent; nor does one engage in the practice of conventional wisdom, taking discrimination as empty. Therefore, the Prajñāpāramitā says: "One should practice by having no practice; this is called practice." Because one does not practice, there is nothing one does not practice; because one does not discriminate, there is nothing one does not discriminate. Because one neither practices nor discriminates, falsehood and illusion are all eliminated; because there is nothing one does not practice or discriminate, the true limit is entirely penetrated. Through this dual cultivation, one illuminates and discerns everything: with respect to phenomena and the dependent nature, one abides in the ground of endurance, and with respect to principle and the consummate nature, one contemplates true reality as it is, illuminating both imagined persons and dharmas as empty.