十二門論宗致義記 1.16

1.16

第三、總申宗意者，通辨三論總以二諦中道為宗趣。今釋此義，略作三門：一、示義理；二、約成觀；三、顯德用。初門內復作三義：一、約依他起性明二諦中道；二、約餘二性；三、通約三性。初義者，謂諸法起無不從緣，從緣有故必無自性，由無自性所以從緣，緣有性無更無二法，但約緣有萬差名為俗諦，約無性一味名為真諦。是故於一緣起二理不雜，名為二諦。緣起無二、雙離兩邊，名為中道。總說如是。若更別釋，略作三門：一、約開合；二、約一異；三、約有無。初中先開後合。開者，於一緣起開為二義：一、緣起幻有義；二、無性真空義。初義中亦二義：一、非有義，謂舉體全空無所有故。二、非不有義，謂不待壞彼差別相故。《大品》云「諸法無所有如是有」，是故非有非不有，名為幻有。二、真空中亦二義：一、非空義，謂以空無空相故。二、非不空義，謂餘一切相無不盡故。是故非空非不空名為真空。經云「空不空不可得，名為真空」，《中論》云「無性法亦無，一切法空故」。合者，此有五重：一謂彼非有則是非不有，以此無二，為幻有故。是故《莊嚴論》云「無體非無體，非無體即體，無體體無二，是故說是幻。」此文意以無體為幻體，故說無二也。由此無二，不墮一邊，故名中道，此是俗諦中道。二、真中非空則是非不空，以此無二為真空，雙離二邊，名為中道，此是真諦中道。三、幻中非有則真中非不空義，幻中非不有則是真中非空義，以並無二故。由此無二與前無二復無二故，是故二諦俱融，不墮一邊，名為中道，此是二諦中道。四、幻中非有與真中非空，融無二故，名為中道，此是非有非空之中道。經云「非有非無名為中道」。五、幻中非不有則是真中非不空，此非非有非非無之中道，謂絕中之中也。是故二諦鎔融妙絕中邊，是其意也。

Third, in generally stating the essential import of the school: generally clarifying the Three Treatises, they take the middle way of the two truths as their overarching purport. Now, in explaining this meaning, three gates are briefly made: first, showing the principles and doctrines; second, explaining the cultivation of contemplation; third, revealing the virtues and functions. Within the first gate, there are again three points: first, clarifying the middle way of the two truths in terms of the paratantra nature; second, in terms of the other two natures; third, comprehensively in terms of the three natures. Regarding the first point: the arising of all dharmas never fails to proceed from conditions; because they exist through conditions, they must lack intrinsic nature; and because they lack intrinsic nature, they proceed from conditions. Between conditioned existence and the lack of intrinsic nature there are no two separate dharmas: it is merely in terms of the myriad distinctions of conditioned existence that it is named the conventional truth, and in terms of the single taste of non-nature that it is named the ultimate truth. Therefore, on a single dependent origination, the two principles are not conflated; this is called the two truths. Dependent origination being non-dual and doubly detached from the two extremes is called the middle way. This is the general explanation. If we explain it further in detail, three gates are briefly made: first, in terms of opening and combining; second, in terms of identity and difference; third, in terms of existence and non-existence. In the first of these, we first open and then combine. As for opening: within a single dependent origination, it opens into two meanings: first, the meaning of dependent origination as illusory existence; second, the meaning of the lack of intrinsic nature as true emptiness. Within the first meaning, there are also two meanings: first, the meaning of non-existence, meaning that its entire substance is completely empty and without anything existing; second, the meaning of non-non-existence, meaning that it does not await the destruction of those differentiated marks. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'All dharmas, being without anything existing, exist in this way.' Therefore, being neither existent nor non-existent is called illusory existence. Second, within true emptiness, there are also two meanings: first, the meaning of non-emptiness, meaning that emptiness has no mark of emptiness; second, the meaning of non-non-emptiness, meaning that all other marks are without exception exhausted. Therefore, being neither empty nor non-empty is called true emptiness. A sūtra says: 'Emptiness and non-emptiness are unobtainable; this is called true emptiness.' The Madhyamaka Śāstra says: 'Dharmas without intrinsic nature are also non-existent, because all dharmas are empty.' As for combining, there are five tiers to this: First, that non-existence is precisely non-non-existence; because these are non-dual, it constitutes illusory existence. Therefore the Mahāyānasūtrālaṃkāra says: 'Without substance, yet not without substance; being not without substance is precisely substance. Substance and the lack of substance are non-dual; therefore it is said to be an illusion.' The intention of this text takes the lack of substance to be the substance of illusion, and thus speaks of non-duality. Because of this non-duality, it does not fall into one extreme, and is therefore called the middle way; this is the middle way of the conventional truth. Second, within the ultimate, non-emptiness is precisely non-non-emptiness; taking this non-duality as true emptiness, it doubly departs from the two extremes and is called the middle way; this is the middle way of the ultimate truth. Third, non-existence within illusion is precisely the meaning of non-non-emptiness within the ultimate, and non-non-existence within illusion is precisely the meaning of non-emptiness within the ultimate, because they are entirely non-dual. Because this non-duality is further non-dual with the previous non-duality, the two truths completely interfuse and do not fall into one extreme, which is called the middle way; this is the middle way of the two truths. Fourth, non-existence within illusion and non-emptiness within the ultimate interfuse without duality, which is called the middle way; this is the middle way of neither existence nor emptiness. A sūtra says: 'Neither existence nor non-existence is called the middle way.' Fifth, non-non-existence within illusion is precisely non-non-emptiness within the ultimate; this is the middle way of neither non-existence nor non-non-existence, meaning the middle that transcends the middle. Therefore, the two truths interfusing and marvelously transcending middle and extremes is its import.