十二門論宗致義記 1.36

1.36

第三、會意歸宗中，亦三：先、標舉法體。「大分」者，是大都之言耳。謂諸法萬差，大都總相無非是空，故不礙諸法未甞不空，故說真空名為「深義」。二、明其勝用者，若通達如此真空，則萬行皆悉圓備，略舉六度以為行本。「無障礙」者，此有三義：一、約境，謂真空不礙萬行，萬行不礙真空，故云無礙。亦乃即真空為萬行，萬行未曾不空；即萬行為真空，真空未甞不行，故云無礙也。二、約智，謂照空之智則具萬行，萬行即智，無有障礙，故云「若通達」，通達則是智也。三、約俱融，謂智有二義：一、從緣虛，故虛無不盡，智同境也；二、虛盡唯空，未甞失照，境即智也。以即空之妙智，還照即智之真空，是故終日照而無照、終日境而無境，無境無智而境智宛然，故名通達，亦云無障礙也。「是故」下，第三、結意歸宗，可知。

Third, in reconciling the intention with the thesis, there are also three parts: first, setting forth the essence of the Dharma. 'In the main' is simply a general expression. It means that among the myriad differences of dharmas, their general mark in the main is none other than emptiness; therefore, not obstructing the dharmas, they have never failed to be empty, so true emptiness is called the 'profound meaning'. Second, clarifying its superior function: if one penetrates such true emptiness, the ten thousand practices are all fully complete; the six perfections are briefly cited as the root of practice. 'Without obstacle' has three meanings: first, in terms of the object: true emptiness does not obstruct the ten thousand practices, and the ten thousand practices do not obstruct true emptiness, hence it is called unobstructed. Furthermore, true emptiness is itself the ten thousand practices, and the ten thousand practices have never failed to be empty; the ten thousand practices are themselves true emptiness, and true emptiness has never failed to be practiced, hence it is called unobstructed. Second, in terms of wisdom: the wisdom that illuminates emptiness possesses the ten thousand practices, and the ten thousand practices are themselves wisdom, without obstacle; hence it says 'if one penetrates', and penetrating is wisdom. Third, in terms of their mutual fusion: wisdom has two meanings: first, being empty because of conditions, emptiness is completely exhausted, and wisdom is identical with the object; second, emptiness being exhausted, there is only the void, yet it has never lost illumination, and the object is identical with wisdom. Because the wondrous wisdom that is itself emptiness turns back to illuminate the true emptiness that is itself wisdom, throughout the day it illuminates yet there is no illuminating, and throughout the day it is an object yet there is no object; without object and without wisdom, object and wisdom are nonetheless distinct—hence it is called penetrating, and also called without obstacle. From 'Therefore' below is the third part, concluding the intention and returning to the thesis, which can be understood.