肇論疏 1.83

1.83

第二、引二經證成也。童子者，《維摩經》中長者子寶積也。言佛說法非定是有，亦非是無，皆從因緣而有也。瓔珞經云者，此是《大纓絡經》也。彼經第十三卷初，文殊師利問云：一切諸佛轉法輪，為有轉耶？為無轉耶？佛言：諸佛正法，亦不有轉亦不無轉。文殊復問：云何亦不有轉亦不無轉？佛言：諸法空故，亦無有轉亦無無轉也。此乃眾經之微言者，諸經中微妙之言也。

Second, citing two scriptures to verify and establish it. 'The youth' is the elder's son Ratnakāra in the *Vimalakīrtinirdeśa*. It means that the Buddha's preaching of the Dharma is not determinately existent, nor is it non-existent, but all exists through causes and conditions. As for 'the *Yingluo jing* says,' this is the *Da yingluo jing*. At the beginning of the thirteenth fascicle of that scripture, Mañjuśrī asks: 'When all the Buddhas turn the wheel of the Dharma, is there a turning, or is there no turning?' The Buddha says: 'The correct Dharma of the Buddhas is neither turned as existent, nor turned as non-existent.' Mañjuśrī asks again: 'Why is it neither turned as existent nor turned as non-existent?' The Buddha says: 'Because all dharmas are empty, there is neither an existent turning nor a non-existent turning.' 'These are the subtle words of the various scriptures': the subtle and profound words found within the various scriptures.