十二門論宗致義記 1.16

1.16

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.