[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [十二門論宗致義記](https://indike.org/pramana/in.bauddha.taisho.1826) › 1.19 # 十二門論宗致義記 1.19 十二門論宗致義記 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1826.1.19) 二、不一門者，此緣起法由性空故，令彼幻有亦不得有，是故一切唯是真空。經云「諸法畢竟空，無有毫末相，空無有分別，同若如虛空。」又經云「一切法空，如劫盡燒」等。《大般若》云「色等空故，空中無色」。如是等依彼幻有非有之門，及依真空非不空門，說彼真空永害幻有，是故遂令俗相永盡而為真諦。又此緣起法由幻有相故，令彼真空亦成不空，唯是緣起幻有差別，是故《楞伽》云「非遮滅復生，相續因緣起」等。又《攝論》、《瑜伽》等中明依他起法永不是無等，如是並依真空非空門及依幻有非不有門，說彼緣有永非是空，永非空故方為俗諦。如是二諦極相形奪，方成本性。如《瓔珞》云「世諦有，故不空；真諦空，故不有」，此等皆依非一門辨。 > Second, concerning the gate of non-identity: these dependently arisen dharmas, due to the emptiness of intrinsic nature, cause that illusory existence also to be unable to exist; therefore, everything is exclusively true emptiness. A sūtra says: 'All dharmas are ultimately empty, without the slightest mark; emptiness is without conceptual differentiation, identical to empty space.' Another sūtra also says: 'All dharmas are empty, like the conflagration at the end of an eon,' and so forth. The Mahāprajñāpāramitā Sūtra says: 'Because form and the rest are empty, within emptiness there is no form.' Passages such as these rely on that gate of illusory existence being non-existent, and rely on the gate of true emptiness being non-non-empty, to say that true emptiness eternally negates illusory existence; therefore, they cause conventional marks to be eternally exhausted, constituting the ultimate truth. Furthermore, these dependently arisen dharmas, due to their marks of illusory existence, cause that true emptiness also to become non-empty, being exclusively the distinctions of dependently arisen illusory existence. Therefore the Laṅkāvatāra Sūtra says: 'It is not that cessation gives rise \[to things\] again, but rather the continuous arising from causes and conditions,' and so forth. Furthermore, in the Mahāyānasaṃgraha, the Yogācārabhūmi, and elsewhere, it is clarified that dependently arisen dharmas are never non-existent, and so forth. Passages such as these all rely on the gate of true emptiness being non-empty and rely on the gate of illusory existence being non-non-existent to say that conditioned existence is eternally not empty; and only because it is eternally not empty does it constitute the conventional truth. In this way, the two truths thoroughly define and appropriate each other, and only then do they establish their true nature. As the Yingluo jing says: 'Because worldly truth exists, it is not empty; because ultimate truth is empty, it does not exist.' All such explanations are clarified based on the gate of non-identity. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1826.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1826.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1826.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1826~en-mt.1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1826.1.19](https://indike.org/pramana/in.bauddha.taisho.1826.1.19) · Pramāṇa