釋禪波羅蜜次第法門 1.150

1.150

今為開發行人方便知見，分別種種法門，故無句義中辨於句義，於理無失，故《大品經》云：「無句義是菩薩句義。」若汝欲離四句求解脫者，即還被無句縛。所以然者，如說有四句、無四句、亦有四句亦無四句、非有四句非無四句，汝尚不免無四句縛，豈得免亦有亦無等四句縛？當知了句非句，於句義無礙而得解脫，非是離句求於無句而得解脫，如天女呵身子云：「無離文字說解脫也。文字性離即解脫相。」復次，今明法之與心合為八句，迴轉分別則有三十六句。若細歷法而明，即出無量句。若能於一句法通達一切句，則此辨若虛空，無有邊際。

Now, in order to unfold the practitioner's expedient knowledge and vision and to differentiate the various Dharma gates, within the meaning of having no propositions we distinguish propositions, without departing from principle. Therefore the *Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra* states: 'The meaning of no proposition is the bodhisattva's proposition.' If you wish to seek liberation by being free from the four propositions, you will conversely be bound by having no propositions. Why is this so? Just as when one speaks of the existence of the four propositions, the non-existence of the four propositions, both existence and non-existence of the four propositions, and neither existence nor non-existence of the four propositions—if you cannot even escape the bondage of having no four propositions, how could you escape the bondage of the four propositions of 'both existence and non-existence' and so forth? One should know that understanding that a proposition is no proposition, being unobstructed with respect to the meaning of propositions, one attains liberation; it is not by departing from propositions to seek after having no propositions that one attains liberation. As the goddess rebuked Śāriputra, saying: 'Without departing from letters and words, liberation is spoken of. The nature of letters and words being unconditioned is itself the mark of liberation.' Furthermore, now explaining dharma and mind together yields eight propositions; rotating and distinguishing them results in thirty-six propositions. If one explains them by going through dharmas in detail, immeasurable propositions will emerge. If one can penetrate all propositions within a single proposition of dharma, then this discernment will be like empty space, without boundary.