大乘法苑義林章 1.17

1.17

列自主中，復分為二：初列邊主、後列中主。列邊主者，謂清辨等朋輔龍猛、《般若經》意，說諸法空。雖一切法皆不可言，由性空無，故不可說為空為有。乃至有為、無為二法，約勝義諦體雖是空，世俗可有。故說頌言「真性有為空，如幻緣生故，無為無有實，不起似空花。」乃至不立三性唯識。此由所說勝義諦中皆唯空故，名為邊主。列中主者，謂天親等輔從慈氏、《深密》等經，依真俗諦說一切法有空不空。世俗諦理，遍計所執情有理無，有為無為理有情無。勝義諦中，雖一切法體或有或無，由言不及非空非有，非由體空名不可說。《成唯識》說「勝義諦中心言絕故，非空非有寄言詮者」，故引慈氏所說頌言「虛妄分別有，於此二都無。此中唯有空，於彼亦有此。故說一切法，非空非不空，有無及有故，是即契中道。」此即建立三性唯識，我法境空，真俗識有，非空非有中道義立。即以所明說一切法非空非有中道之義以為宗也。如別章說。此中略敘朋諍所宗，其以諸教自部所明別別法相以為宗者，隨其所應如別處解。

In setting forth our own doctrines, there are again two parts: first, setting forth the extreme doctrines; second, setting forth the middle doctrines. As for setting forth the extreme doctrines: Bhāviveka and others supported the intention of Nāgārjuna and the Prajñāpāramitā Sūtras, stating that all phenomena are empty. Although all phenomena cannot be spoken of, because their nature is empty and nonexistent, they cannot be spoken of as either empty or existent. Even regarding the two phenomena of the conditioned and the unconditioned, although in terms of ultimate truth their essence is empty, conventional truth allows them to exist. Therefore, a verse says: "In ultimate reality the conditioned is empty, because it arises from conditions like an illusion; the unconditioned has no reality, not arising, like a flower in the sky." They went so far as not to establish the three natures or consciousness-only. Because they said that in ultimate truth there is only emptiness, they are called the extreme doctrines. As for setting forth the middle doctrines: Vasubandhu and others followed Maitreya and the Sandhinirmocana Sūtra and so forth, explaining that in terms of the ultimate and conventional truths, all phenomena are both empty and non-empty. According to conventional truth, the imagined nature exists conceptually but is nonexistent in reality; the conditioned and unconditioned exist in reality but are nonexistent conceptually. In ultimate truth, although the essences of all phenomena either exist or do not exist, because words cannot reach them, they are neither empty nor existent; they are not called inexpressible because their essence is empty. The Cheng weishi lun states: "Because in ultimate truth the path of mind and speech is cut off, they are neither empty nor existent, but expressed through words." Therefore it quotes the verse spoken by Maitreya: "False discrimination exists; in it, duality does not exist at all. Here there is only emptiness; in this [emptiness], there is also that [false discrimination]. Therefore all phenomena are said to be neither empty nor non-empty; because of existence, nonexistence, and existence, this accords with the middle path." This establishes the three natures and consciousness-only: the objects of self and phenomena are empty, the conventional and ultimate consciousness exists, and the meaning of the middle path of neither empty nor existent is established. It takes the meaning of the middle path—explaining all phenomena as neither empty nor existent—as its doctrine, as explained in a separate chapter. Here we briefly describe the doctrines contested by various traditions; as for taking the particular individual characteristics of phenomena clarified by various teachings and schools as doctrines, they are explained in other places as appropriate.