觀音玄義記 3.25

3.25

問：經疏但以中道之一，不於縛解然滅之二。今文何故更加非一？答：所言中者，體絕待對。若定是一，必須待二。善談中者必忘中也。故《末陀摩經》正詮中道，而以忘中名為中道。故自注云「末者，莫義。陀摩者，中義。即莫著中道也。」又復今文以彼善意所談不二，建立圓空釋普門義。若於三諦蕩之不盡，非畢竟空，豈成普邪？故知四依深諦中義，破用自由，不可執文難於妙解。

Question: The commentary on the sūtra only uses the oneness of the Middle Way to negate the twoness of bondage and liberation, burning and extinguishing. Why does the present text additionally add "not one"? Answer: What is termed the "Middle" has an essence that transcends duality and opposition. If it were definitively one, it would necessarily depend on two. One who speaks well of the Middle must forget the Middle. Therefore the Madhyama-sūtra, while precisely expounding the Middle Way, takes the forgetting of the Middle as the Middle Way. Hence its own commentary states: "'Ma' means negation; 'dhyama' means the Middle. That is, do not cling to the Middle Way." Furthermore, the present text uses the non-duality spoken by Śāntimati to establish the Perfect emptiness that explains the meaning of the universal gate. If the three truths are not thoroughly cleared away, it would not be ultimate emptiness—how could it accomplish the universal? Therefore we know that the four reliances deeply discern the meaning of the Middle; their refutations and applications are free, and one must not cling to the letter to impugn their marvelous understanding.