宗鏡錄 46.3.6

46.3.6

四非有非無。 非有非無。 上四一十六句。 為具足四句。 第四絕言四句者。 一單四句外。 一絕言。 二複四句外。 一絕言。 三具足四句外。 一絕言。 有三絕言。 上諸四見。 一一皆有八十八使相應。 是見即外道見故。 若約佛法。 歷四教四門。 各生四見。 又一種四門。 各一絕言。 如是一一六各有八十八使。 六十二見。 百八等惑。 百法鈔云。 破邪執者。 即二邊之邪執。 總有三種二邊。 一外道斷常二邊。 如有外道一向執常。 即四遍常論等是。 此即常見邊。 又有外道一向執斷。 即七斷滅論是。 此即斷見邊。 第二小乘假實二邊。 或有小乘一向執假。 即一說部等。 執一切法但有假名。 而無實體。 即是著假邊。 又有小乘一向執實。 即薩婆多及犢子部等。 執諸法皆實。 即是著實邊。 第三大小乘空有二邊。 即小乘有部等。 執心外有法。 是著有邊。 大乘清辯菩薩等。 撥菩提涅槃悉無。 即是著空邊。 顯中道者有二。 一假施設中道。 二真實中道。 真實中道有三。 一者。 能證淨分依他。 是其妙有。 智起惑盡。 名曰真空。 妙有真空。 正處中道。 二者。 能證有為。 是其妙有。 所證真理。 名曰真空。 妙有真空。 正處中道。 三者。 唯於法身上說本來實性。 名為妙有。 即此實性。 便是真空。 妙有真空。 正處中道。 二假施設中道者。 即佛於後得智中。 而假施設。 亦有三種。 一者。 不斷不常中道。 謂佛經中。 說有異熟識為總報主。 此陰纔滅。 彼陰便生。 即不是斷。 此破外道斷常二邊。 又說生滅不定。 名曰無常。 即是不常。 二者。 不假不實中道者。 謂佛經中。 說一切色心從種而生者。 即是不假。 依此分位。 或有相形。 即是不實。 稱實而談。 正處中道。 此破小乘假實二邊。 三者。 不有不無中道。 即經說我法遍計。 即是不有。 依圓妙有。 即是不無。 離有離無。 正處中道。 此破大小乘空有二邊。 是以欲執二邊之情。 即背中道之理。 纔作四句之解。 便失一乘之門。 須知非離邊有中。 亦非即邊是中。 若離邊求中。 則邊見未泯。 若即邊是中。 中解猶存。 是以難解難知。 唯深般若。 執之如大火聚。 四邊不可觸之。 了之若清涼池。 諸門皆可入矣。 故知法無定相。 迴轉隨心。 執即成非。 達之無咎。 如四句法。 通塞猶人。 在法名四句。 悟入名四門。 妄計名四執。 毀法名四謗。 是知四句不動。 得失空生。 一法無差昇沈自異。 又唯心訣破一百二十種見解云。 或和神養氣而保自然。 或苦質摧形而為至道。 或執無著而椿立前境。 或求靜慮而伏捺妄心。 或刳情滅法以凝空。 或附影緣塵而抱相。 或喪靈原之真照。 或殞佛種之正因。 或純識凝神。 受報於無情之地。 或澄心泯色。 住果於八難之天。 或著有而守乾城。 或撥無而同兔角。 或絕見而居闇室。 或立照而存所知。 或認有覺。 是真佛之形。 或傚無知。 同木石之類。 或執妄取究竟之果。 如即泥是瓶。 或忘緣趣解脫之門。 似撥波求水。 或外騁而妄興夢事。 或內守而端居抱愚。 或宗一而物像同如。 或見異而各立法界。 或守愚癡。 無分別而為大道。 或尚空見。 排善惡而作真修。 或解不思議性作頑空。 或體真善妙色為實有。 或修沈機絕想。 同有漏之天。 或學覺觀思惟。 墮情量之域。 或不窮妄性作冥初之解。 或昧於幻體。 立空無之宗。 或認影像而為真。 或捨虛妄而求實。 或詺見聞性為活物。 或指幻化境作無情。 或起意而乖寂知。 或斷念而虧佛用。 或迷性功德而起色身之見。 或據畢竟空。 而生斷滅之心。 或執大理而頓棄莊嚴。 或迷漸說而一向造作。

[4] neither existing nor non-existing, and neither existing nor non-existing. The above four times four, making sixteen propositions, are the complete four propositions (catuṣkoṭi). As for the fourth, the four propositions transcending speech: 1. one transcending speech outside the single four propositions; 2. one transcending speech outside the compound four propositions; 3. one transcending speech outside the complete four propositions. There are three that transcend speech. The above various four views are each associated with the eighty-eight anuśayas; because these views are heterodox views. If considered according to the Buddhadharma, passing through the four doors of the four teachings, each generates four views; furthermore, there is one kind of four doors, each with one transcending speech. In this way, each one of the six has the eighty-eight anuśayas, the sixty-two views, the one hundred and eight delusions, and so forth.

The Baifa chao says: 'Refuting erroneous attachments' means the erroneous attachments to the two extremes. In general, there are three kinds of two extremes. First, the two extremes of nihilism and eternalism of the non-Buddhists: such as non-Buddhists who exclusively adhere to permanence, which refers to the four doctrines of universal permanence, and so forth. This is the extreme of the view of permanence (śāśvata-dṛṣṭi). There are also non-Buddhists who exclusively adhere to annihilation, which refers to the seven doctrines of annihilation. This is the extreme of the view of annihilation (uccheda-dṛṣṭi). Second, the two extremes of provisionality and reality of the Hīnayāna: some in the Hīnayāna exclusively adhere to provisionality, such as the Prajñaptivādin school and others, who adhere to the notion that all phenomena have only provisional names and no real substance; this is the extreme of clinging to provisionality. There are also those in the Hīnayāna who exclusively adhere to reality, such as the Sarvāstivādins, Vātsīputrīyas, and others, who adhere to the notion that all phenomena are real; this is the extreme of clinging to reality. Third, the two extremes of emptiness and existence of the Mahāyāna and Hīnayāna: the Hīnayāna Sarvāstivāda and others adhere to the notion that phenomena exist outside the mind; this is the extreme of clinging to existence. Mahāyāna master Bhāviveka and others repudiate bodhi and nirvāṇa as entirely non-existent; this is the extreme of clinging to emptiness.

Revealing the middle way has two aspects: 1. the conventionally designated middle way; 2. the real middle way.

The real middle way has three aspects: 1. The pure aspect of the dependent nature (paratantra) that can be realized is wondrous existence. When wisdom arises and delusion is exhausted, it is called true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way. 2. The conditioned phenomena that can realize [it] are wondrous existence. The true principle that is realized is called true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way. 3. Solely regarding the dharmakāya, speaking of the originally real nature is called wondrous existence; this very real nature is itself true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way.

As for the second, the conventionally designated middle way, this is provisionally designated by the Buddha within subsequent attainments of wisdom (pṛṣṭhalabdha-jñāna), and it also has three aspects: 1. The middle way of neither annihilation nor permanence: this means that in the Buddhist sūtras it is taught that there is the vipākavijñāna as the master of the general karmic retribution; just as this skandha ceases, that skandha immediately arises, and thus it is not annihilation—this refutes the non-Buddhists' two extremes of annihilation and permanence. It is also taught that arising and ceasing are impermanent, termed impermanence, and thus it is not permanent. 2. The middle way of neither provisional nor real: this means that in the Buddhist sūtras it is taught that all forms and mental states arise from seeds, and thus are not provisional; according to these states, they may be relative to one another, and thus are not real. Speaking in accordance with reality, it is precisely situated in the middle way—this refutes the Hīnayāna's two extremes of provisionality and reality. 3. The middle way of neither existence nor non-existence: this means that the sūtras teach that the imagined self and phenomena (parikalpita) are non-existence, while the dependent and consummate natures (paratantra and pariniṣpanna) as wondrous existence are not non-existence. Free from existence and free from non-existence, it is precisely situated in the middle way—this refutes the two extremes of emptiness and existence of the Mahāyāna and Hīnayāna.

Therefore, if there is a disposition desiring to grasp the two extremes, it goes against the principle of the middle way. As soon as one forms an understanding of the four propositions, one immediately loses the gateway of the One Vehicle. One must understand that the middle does not exist apart from the extremes, nor are the extremes themselves identical to the middle. If one seeks the middle apart from the extremes, the views of extremes have not yet been eliminated. If one considers the extremes themselves to be the middle, the conceptual understanding of 'middle' still remains. Therefore, it is difficult to understand and difficult to know, grasped only by profound prajñā. Clung to, it is like a great mass of fire, untouchable from all four sides; comprehended, it is like a pool of clear coolness, where every gate may be entered. Thus we know that phenomena have no fixed characteristics, turning and transforming in accordance with the citta. Clinging to them constitutes error; penetrating them is without fault. Like the dharma of the four propositions, whether it is obstructed or unobstructed depends on the person. In terms of the dharma, they are called the four propositions; in terms of awakening and entry, they are called the four gates; in terms of delusive reckoning, they are called the four attachments; in terms of slandering the Dharma, they are called the four slanders. Thus we know that the four propositions do not move; gain and loss arise in vain. A single dharma is without difference; ascending and sinking differ of themselves.

Furthermore, the Weixin jue (Determination of Mind-Only), in refuting one hundred and twenty kinds of views, states:
'Some harmonize the spirit and nourish the vital breath to preserve naturalness;
some mortify the physical form and exhaust the body, taking it to be the ultimate Dao;
some grasp at non-attachment, erecting the objective realm before them;
some seek quiet contemplation, suppressing the false mind;
some excise sentiments and extinguish phenomena to freeze in emptiness;
some cling to reflections and condition themselves on dust, embracing characteristics;
some forfeit the true illumination of the spiritual source;
some destroy the correct cause of the Buddha-seed;
some, with pure consciousness freezing the spirit, receive retribution in a realm devoid of sentience;
some, clarifying the mind and annihilating form, abide in fruition in the heavens of the eight difficulties;
some cling to existence, guarding a Gandharva city;
some repudiate existence, assimilating it to rabbit horns;
some cut off views and dwell in a dark room;
some establish illumination and preserve the object of knowledge;
some identify having awareness as the form of the true Buddha;
some emulate lack of knowledge, becoming identical to wood and stone;
some grasp at delusion and seek the ultimate fruit, like taking mud itself to be a vase;
some forget conditions to approach the gate of liberation, like parting waves to seek water;
some gallop externally, falsely giving rise to dream affairs;
some guard internally, uprightly dwelling and embracing ignorance;
some take the singular source as supreme, holding that all things and images are identical to tathatā;
some perceive differences, individually establishing separate dharmadhātus;
some guard foolishness, taking non-discrimination to be the Great Dao;
some esteem views of emptiness, rejecting good and evil to practice true cultivation;
some interpret the inconceivable nature as inert emptiness;
some identify the true, good, and wondrous form as real existence;
some cultivate dullness and cut off thought, identical to the heavens of the defiled realm;
some study vitarka and vicāra contemplation, falling into the domain of emotional reckoning;
some, failing to fathom the nature of delusion, interpret it as the primordial darkness (pradhāna);
some, darkened to the illusory substance, establish a doctrine of empty nothingness;
some identify reflection-images as the real;
some abandon the false and illusory to seek the real;
some designate the nature of seeing and hearing as a living entity;
some point to illusory realms as non-sentient;
some give rise to intention, departing from quiet awareness;
some cut off thought, diminishing the Buddha's function;
some, confused about the nature's virtues, give rise to the view of the physical body;
some rely on ultimate emptiness to generate a mind of annihilation;
some grasp at the great principle, suddenly abandoning adornments;
or some are confused by gradual teachings, exclusively engaging in purposeful action.'