十二門論宗致義記 1.24

1.24

第二、約餘二性者，先別後總。別中先約遍計所執，此有二義。故《瑜伽》云「遍計所執，情有理無」，此中約妄情謂有，如空華於病眼是，凡愚所取以為俗；約理中實無，如空華於淨眼，是聖智所知為真。此無彼有交徹無礙融為一性，故《百論》中「猶如一柰，於瓜為小、於棗為大。」大小無礙，名為一柰。當知此中有無亦爾，如是無二名為中道。故論云「無二有此無，是二名中道。」論自釋云「無二者，無能取所取有也。有此無者，有此能取所取無也。此有彼無，無二為中道。」此中有此無者，只是無彼有故也。此是情理相望說。若單就情，一切皆是情謂虛妄；若唯約理，一切有無等虛無所有，無所有亦無所有，一切皆絕，亦無中無邊。二、約圓成實者，此有三重：一、約言就詮，亦得為俗離言捨詮，非安立故方乃為真，俱融無礙以為中道。二、約絕諸相故是空義，約真德實故是不空義。此空不空無二為中，如經中「空不空如來藏」等是也。三、約此真如當體無礙則無所有為空，則此真體不可壞故名不空，此空不空不二為中。

Second, in terms of the other two natures, there is first the specific and then the general. In the specific, first in terms of the parikalpita [nature], this has two meanings. Thus the Yogācārabhūmi says: 'The parikalpita is existent in sentiment but non-existent in principle.' Here, in terms of deluded sentiment positing existence, it is like space-flowers to diseased eyes; this is what ordinary fools grasp, taken as the conventional. In terms of principle being truly non-existent, it is like space-flowers to clear eyes; this is what noble wisdom knows, taken as the ultimate. This non-existence and that existence interpenetrate without obstruction, merging into a single nature. Therefore, the Śata Śāstra states: 'Just like a single quince: compared to a melon it is small, compared to a jujube it is large.' Small and large are unobstructed, being called a single quince. One should know that existence and non-existence here are also like this; being thus non-dual is called the middle way. Hence the treatise says: 'There being no duality and there being this non-existence—these two are called the middle way.' The treatise itself explains: ''There being no duality' means there is no existence of grasper and grasped. 'There being this non-existence' means there is the non-existence of this grasper and grasped. This being existent and that being non-existent, their non-duality is the middle way.' Here, 'there being this non-existence' simply means the absence of that existence. This is spoken from the reciprocal perspective of sentiment and principle. If considered solely from sentiment, everything is the delusion of sentimental imputation; if considered solely from principle, all existence and non-existence and the like are completely non-existent, and non-existence itself is also non-existent—all is utterly severed, with neither middle nor extremes. Second, in terms of the pariniṣpanna [nature], this has three levels: 1. In terms of words and relying on expression, it can also be conventional; departing from words and abandoning expression, being non-constructed, it is only then the ultimate; their mutual blending without obstruction is taken as the middle way. 2. In terms of severing all marks, it has the meaning of emptiness; in terms of true virtues being real, it has the meaning of non-emptiness. This emptiness and non-emptiness being non-dual is the middle, as in the sūtra where it speaks of the 'empty and non-empty tathāgatagarbha' and so forth. 3. In terms of this suchness itself being unobstructed, there being nothing existent is emptiness; and because this true essence cannot be destroyed, it is called non-empty. This emptiness and non-emptiness being non-dual is the middle.