肇論新疏 1.54

1.54

Continuing from before, this explains how identity avoids stagnation. The first two lines distinguish provisional and real in terms of contemplating emptiness and existence: nirvāṇa is emptiness, and birth-and-death is existence. The latter four lines directly reveal non-stagnation: with the single mind in which the two wisdoms are fused, it contemplates the true reality where emptiness and existence are non-dual. As when contemplating form as existence, form is itself emptiness; how could it ever momentarily be deluded about prakṛti-śūnyatā? Because it is not deluded about emptiness, it constantly dwells in the realm of existence without being defiled by dust. The next line should be understood conversely. This is called the mutual accord of the two truths and the mutual assistance of the two practices: like the two wheels of a cart, or like the two wings of a bird soaring into the sky and reaching afar; if either is lacking, nothing can be accomplished. Through the gate of emptiness one leaves birth-and-death and enters nirvāṇa; through the gate of existence one establishes the Buddha's teachings and transforms sentient beings. Since principle and cognitive measure are non-dual, and birth-and-death and nirvāṇa are identical, one does not stagnate in emptiness nor is one burdened by existence.