淨名玄論 6.7

6.7

問：何故云非有非無假說有無？答：此欲明有無義耳。既是因緣有無，因緣有無則有無宛然而非有無、非有無宛然而有無，故言有不自有故非有、無不自無故非無，非有非無、假有假無。可熟思此言。譬如幻人非人，幻人非人故人；鏡像非像，非像故像像。如是有無非是定性，故不起見愛、不招苦果，故名為得也。問：此言何所出耶？答：此關中舊義。如肇公《不真空論》明有非真有，故雖有而空；空非真空，雖空而有。猶如幻化人，非無幻化人，幻化人非真人。作論竟，以示羅什，羅什歎曰：「秦人解空第一者，僧肇其人也。」光秦法師撰《搜玄論》，十四宗二諦，用肇公為本。故是舊宗，不名新義，宜可信之。

Question: Why do you say 'neither existence nor non-existence, provisionally designated as existence and non-existence'? Answer: This is merely intended to clarify the meaning of existence and non-existence. Since they are conditionally arisen existence and non-existence, conditionally arisen existence and non-existence are vividly apparent as existence and non-existence yet are not existence and non-existence; and neither existence nor non-existence is vividly apparent yet is existence and non-existence. Therefore it is said: existence does not exist of itself, hence it is not existence; non-existence is not non-existent of itself, hence it is not non-existence; neither existence nor non-existence, provisionally existent and provisionally non-existent. One should reflect deeply on these words. For example, an illusory person is not a person; because an illusory person is not a person, he is a person. An image in a mirror is not an image; because it is not an image, an image appears. In this way existence and non-existence lack fixed nature; thus views and craving do not arise, and painful retribution is not incurred. Hence this is called success. Question: Where do these words come from? Answer: This is an old doctrine from Guanzhong. For instance, Master Sengzhao's Treatise on the Emptiness of the Non-Absolute clarifies that existence is not true existence, so although it exists, it is empty; emptiness is not true emptiness, so although it is empty, it exists. It is just like an illusory person: it is not that there is no illusory person, but an illusory person is not a real person. When the treatise was completed, he showed it to Kumārajīva, who praised it, saying: 'Among the people of Qin, the foremost in understanding emptiness is this man Sengzhao.' Dharma Master Guangqin composed the Souxuanlun, in which, among the fourteen traditions on the two truths, he took Master Zhao as the foundation. Therefore this is an old doctrine, not called a new theory; it should certainly be trusted.