淨名玄論 6.7

6.7

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.