註華嚴經題法界觀門頌 1.278

1.278

眼觀東南，意在西北。此頌破相宗。且如《大般若經》八十餘科名數，皆是遣執蕩相、遮境明空。說三性三無性，至於佛德言大空真如。《金剛》云「凡所有相皆是虛妄，若見諸相非相即見如來。」又云「離一切諸相即名諸佛。」又《般若心經》中，所離文中無世間（三科），謂五蘊、十二處、十八界，及出世三科，謂四諦、十二緣，能證所證亦不可得也。從此而學者，多分計一切法空，成斷滅病者多矣。佛雖說空法，謂遣執有之計。有執既除，空藥亦遣，意顯中道，故云未便無也。賢首國師判上二種教法未盡大乘至極之說，為大乘始教。

Eyes looking to the southeast,
Intention directed to the northwest.
This verse: The School of Negating Characteristics. For instance, the eighty-odd categories of names in the Mahāprajñāpāramitā Sūtra all serve to dispel attachments, dissolve characteristics, block objects, and clarify emptiness. They speak of the three natures and three non-natures, and as for Buddha virtues, they speak of great emptiness and suchness. The Diamond Sūtra says: "All characteristics are illusory; if one sees all characteristics as non-characteristics, one sees the Tathāgata." It also says: "Being free from all characteristics is named the Buddhas." Again, in the Heart Sūtra, in the passage on what is transcended, there are no worldly three categories—namely, the five aggregates, twelve sense bases, and eighteen elements—nor are there the supramundane three categories—namely, the four truths and twelve links of dependent origination—and what can realize and what is realized are also ungraspable. Those who learn from this mostly conceptualize all phenomena as empty, many developing the illness of annihilationism. Although the Buddha spoke of empty phenomena, it was meant to dispel the conceptualization of attaching to existence. Once attachment to existence is removed, the medicine of emptiness is also dispatched, with the intention of revealing the Middle Way; hence it says: "it is not immediately non-existent." National Preceptor Xianshou judged that the above two teachings do not exhaust the ultimate doctrine of the Great Vehicle, classifying them as the Initial Teaching of the Great Vehicle.