淨名玄論 6.16

6.16

考宗。問：何故明此義？答：為成上得失義。諸佛菩薩所以有得有有無者，以有無有根本故也。性有無既不成，以無根本故也。問：第二有無門中云「五句求有所得諸法不可得，然後辨今因緣有無」，與今明由非有非無故起有無何異？答：此是山門舊義，末學者不識之，好相渾也。前明五句不可得，此是有所無義耳。今明五句不可得者，此是無所有義，故不相關也。問：同明五句不可得，云何一是有所無、一是無所有？答：可細心觀之。前明五句不可得，無有理外法。今明五句不可得者，此目於正道，故先最有所無。今是無所有無，是故異也。問：此二有次第不？答：要先破洗理外諸法，明五句不可得，然後始得辨因緣二諦，由二諦始得表不二正道。約悟入者，有如此次第也。若就佛菩薩，明正道本非有無，為眾生故說有無，始得有二諦。而此二諦，絕性有無五句，故次明無性有無。此據出用次第，故須識山門辨得失之精要，亦是經論之心骨也。

Examining the Essential Tenet. Question: Why is this meaning explained? Answer: It is to establish the above meaning of success and failure. The reason why the Buddhas and bodhisattvas have success in possessing being and non-being is that being and non-being have a root. The reason why essential being and non-being are not established is that they lack a root. Question: In the second gate of being and non-being, it states, "All phenomena of apprehension are sought through the five propositions and cannot be found, and only then is the present being and non-being of causes and conditions distinguished." How does this differ from the present explanation that being and non-being arise due to non-being and non-non-being? Answer: This is an old doctrine of our mountain lineage (Sheshan). Later scholars did not recognize it and liked to confuse them with each other. The former explanation that the five propositions cannot be found is merely the meaning of 'there being that which is negated'. What is explained here, that the five propositions cannot be found, is the meaning of 'being devoid of anything existent'; hence they are not the same. Question: Since both explain that the five propositions cannot be found, how is one 'there being that which is negated' and the other 'being devoid of anything existent'? Answer: One may observe it with a careful mind. The former explanation that the five propositions cannot be found means there are no phenomena outside of principle. What is explained here, that the five propositions cannot be found, refers to the correct path; therefore, the former primarily negates what is existent, whereas the present is the being and non-being of that which is devoid of anything existent. Therefore they differ. Question: Is there a sequence between these two? Answer: One must first refute and wash away all phenomena outside of principle, demonstrating that the five propositions cannot be found, and only then can one distinguish the two truths of causes and conditions; through the two truths one is first able to express the correct path of nonduality. In terms of those who awaken and enter, there is such a sequence. If one considers it from the perspective of the Buddhas and bodhisattvas: explaining that the correct path is fundamentally neither being nor non-being, they speak of being and non-being for the sake of sentient beings, and only then are there the two truths. And these two truths cut off the five propositions of essential being and non-being, so next is explained being and non-being devoid of inherent nature. This is based on the sequence of manifesting function. Therefore, one must recognize our mountain lineage's essentials in distinguishing success and failure, which are also the heart and marrow of the sūtras and treatises.