妙法蓮華經玄贊 9.197

9.197

贊曰：此有觀也。上觀一切法真空以起欣，此觀一切法妄有而生厭。但遍三界五趣四生一切法境，皆作是觀，以因緣有，從二障倒、或四七倒、或心亂倒生，故說為有；非真實有，深生厭捨。《仁王經》言：「世界虛幻起，譬若虛空華，如影實皆無，因緣故誑有。」《攝論》亦言：「亂相及亂體，應許為色識，及與非色識，若無餘亦無。」心逢俗境應作是觀。或此釋伏難，謂有難言：若此性空語言道斷，云何復說為空等耶？由待從彼顛倒所生、虛妄有法，說為空性，非空體有，空亦空故。《中論》頌云：「若有所不空，應當有所空，所空不可得，何況得於空。」由此即答空亦無體。此依三論，非中道宗。又有解云，此待妄有顛倒生法，故說為空非空定空。言因緣者，因由緣藉之義。《無垢稱》云：「說法非有亦非無，一切皆待因緣立。」此意說真，非體實無，但非體定空，但除其病而不除法故。

The Commentary says: This is the contemplation of existence. Above, one contemplates the true emptiness of all dharmas to give rise to joyful aspiration; here, one contemplates the delusive existence of all dharmas to generate weariness and revulsion. One simply directs this contemplation throughout all dharma-spheres of the three realms, the five destinies, and the four modes of birth: because they exist through causes and conditions, being born from the inversions of the two hindrances, or the four and seven inversions, or the inversions of mental confusion, they are therefore said to exist; they do not exist truly, and one generates deep revulsion and relinquishment toward them. The Kāruṇikarājā-sūtra states: “Worlds arise through illusion, / Just like flowers in the sky; / Like shadows, they are truly all non-existent, / Yet through causes and conditions they falsely exist.” The Mahāyānasaṃgraha also states: “The mark of confusion and the essence of confusion / Should be admitted as consciousness of form, / As well as consciousness of non-form; / If they do not exist, the rest also do not exist.” When the mind encounters conventional spheres, it should make this contemplation. Alternatively, this explains a hidden objection, which asks: If this nature is empty and the path of words is cut off, why is it spoken of again as empty and the like? It is because, in dependence on those falsely existing dharmas produced from inversion, it is spoken of as emptiness-nature; it is not that the essence of emptiness exists, for emptiness is also empty. A verse of the Mūlamadhyamakakārikā says: “If there were something that is not empty, / There would have to be something that is empty; / But that which is empty cannot be obtained, / How much less can emptiness be obtained?” Thereby it answers that emptiness also has no essence. This relies on the Sanlun, not the Middle Way school. Furthermore, another interpretation says that in dependence on dharmas born of delusive existence and inversion, it is therefore spoken of as empty, not that emptiness is definitely empty. ‘Causes and conditions’ means the sense of causes, reasons, conditions, and dependencies. The Vimalakīrtinirdeśa says: “Expounding dharmas as neither existent nor non-existent, / Everything is established in dependence on causes and conditions.” This intends to speak of the ultimate: it is not that its essence is truly non-existent, but rather that its essence is not definitely empty, because it only eliminates the illness and does not eliminate the dharma.