宗鏡錄 8.5.3

8.5.3

此二種空。 並離斷見。 謂定有則著常。 定無則著斷。 今緣生故空。 非是定無。 無性故空。 亦非定無。 定無者。 一向無物。 如龜毛兔角。 今但從緣生無性。 故非定無。 無性緣生故有者。 亦雙牒前四句中二有。 並非常見。 常見之有有。 是定性有。 今從緣有。 非定性有。 況由無性有。 豈定有耶。 從緣無性。 如幻化人。 非無幻化人。 幻化非真故。 亦云幻有。 亦名妙有。 以非有為有。 故名妙有。 又幻有即是不有有。 大品經云。 諸法無所有。 如是有故。 非有非不有。 名為中道。 是幻有義。 真空是不空空者。 謂不空與空。 無障礙故。 是故非空非不空。 名為中道。 是真空義。 經云。 空不空不可說。 名為真空。 中論偈云。 無性法亦無。 一切法空故。 菴提遮女經偈云。 嗚呼真大德。 不知實空義。 色無有自性。 豈非如空也。 空若自有空。 則不容眾色。 空不自空故。 眾色從是生。 又一。 空有相害義。 今初一真空必盡幻有。 即真理奪事門。 以事攬理成。 遂令事相無不皆盡。 唯一真理。 平等顯現。 以離真理外。 無有少事可得故。 如水奪波。 波無不盡。 般若經云。 是故空中。 無色無受想行識等。 二。 空有相作義。 真空必成幻有者。 即依理成事門。 謂事無別體。 要因真理而得成立。 以諸緣起。 皆無自性。 由無性理。 事方成故。 如波攬水而成立故。 亦是依如來藏。 得有諸法。 法句經云。 菩薩於畢竟空中。 熾然建立。 三。 空有相違義。 幻有必覆真空。 即事能隱理門。 謂真理隨緣。 能成事法。 然此事法。 既違於理。 遂令事顯理不現也。 以離事外。 無有理故。 如波奪水。 水無不隱。 是則色中無空相也。 四空有不相礙義。 幻有必不礙真空。 即事能顯理門。 謂由事攬理故。 則事虛而理實。 以事虛故。 全事之理。 挺然露現。 如由波相虛。 令水露現。 中論偈云。 若法從緣生。 是則無自性。 然此四義。 即是前緣生故空等四義也。 一。 真空必盡幻有。 是無性故空義。 二。 真空必成幻有。 是無性故有義。 三。 幻有必覆真空。 是緣生故有義。 四。 幻有必不礙真空。 是緣生故空義。 前四總明空有所以。 今四正說空有之相。 然此空有。 二而不二。 須知四義。 兩處名異。 一。 真空必盡幻有。 是真空上空義。 二。 真空必成幻有。 是真空上不空義。 三。 幻有必覆真空。 是幻有上有義。 四。 幻有必不礙真空。 是幻有上非有義。 又須知有非有。 空非空。 各有二義。 一。 有上二義者。 一是不壞有相義。 二是遮斷滅義。 則詺有為非不有。 二。 非有上二義者。 一離有相義。 二即是空義。 三。 空上二義者。 不一壞性義。 二遮定有義。 故詺空為非不空。 四。 非空上二義者。 一離空相義。 二即有義。 已知名義。 今融合乃有五重。 為五種中道。 一。 謂有非有無。 二。 為一幻有者。 此是有上二義自合。 然取有上不壞相義。 非有上離有相義。 故合為一幻有。 是俗諦中道。 二。 空非空無二。 為一真空者。 即空上二義自合。 然取空上不壞性義。 非空上離空相義。 故合為一真空。 為真諦中道。 前一。 為即相無相之中道。 此一。 為即性無性之中道。 亦是存泯無二義。 三。 非空與有無二。 為一幻有者。 上一對。 空有自合。 此下一對。 空有四義交絡而合。 今此第三。 而取真空上非空義。 幻有上有義。 二義相順。 明不二。 然是非空上。 取即是有義。 有上。 取遮斷滅義。 故得共成幻有。 為非空非不有。 存泯無礙之中道。 四。 空與非有無二。 為一真空者。 即第四取真空上空義。

These two kinds of emptiness are both free from the view of annihilationism. That is, if things are definitively existent, one is attached to eternalism; if they are definitively non-existent, one is attached to annihilationism. Now, being empty because of conditioned arising is not definitive non-existence. Being empty because of naturelessness is also not definitive non-existence. Definitive non-existence means that there is absolutely nothing at all, like tortoise hair or rabbit horns. Now, because things merely arise from conditions and lack intrinsic nature, they are not definitively non-existent. As for existence due to naturelessness and conditioned arising, this also cites both kinds of existence among the previous four phrases; neither is the view of eternalism. The "existence" of the view of eternalism is an existence of definitive nature. Now, existing from conditions is not existence of a definitive nature; much less, existing on account of naturelessness—how could that be definitive existence? Arising from conditions without nature is like an illusory person; it is not that there is no illusory person, but because the illusion is not real, it is also called illusory existence, and is also named wondrous existence. Because it takes non-existence as existence, it is called wondrous existence. Furthermore, illusory existence is precisely the existence of non-existence. As the Large Prajñāpāramitā Sūtra states: "All phenomena have nothing whatsoever; yet they exist like this. Therefore, being neither existent nor non-existent is called the Middle Way." This is the meaning of illusory existence. True emptiness is the emptiness of non-emptiness, meaning that non-emptiness and emptiness are unobstructed with each other; therefore, being neither empty nor non-empty is called the Middle Way. This is the meaning of true emptiness. A sūtra states: "Empty and non-empty are ineffable; this is called true emptiness." A verse of the Mūlamadhyamakakārikā states: "Even phenomena lacking intrinsic nature do not exist, / because all phenomena are empty." A verse from the Uttara Sūtra states: "Alas, truly virtuous one, / you do not know the meaning of actual emptiness: / form has no intrinsic nature— / is it not just like emptiness? / If emptiness itself had emptiness, / it would not contain the various forms; / because emptiness is not empty of itself, / the various forms arise from it." Furthermore, first is the meaning of mutual annulment between emptiness and existence. Now, the first is that true emptiness must completely exhaust illusory existence; this is the gate of true principle sublating phenomena. Because phenomena are formed by grasping principle, all phenomenal characteristics are completely exhausted, leaving only the one true principle manifest in equality. For apart from true principle, not the slightest phenomenon can be found. It is like water overcoming waves: none of the waves fail to be exhausted. The Prajñā Sūtra states: "Therefore, within emptiness, there is no form, no feeling, perception, volitional formations, or consciousness," and so forth. Second is the meaning of mutual production between emptiness and existence: true emptiness must establish illusory existence; this is the gate of phenomena being established based on principle. That is, phenomena have no separate substance; they necessarily depend on true principle to be established. Because all conditioned arisings lack intrinsic nature, it is due to the principle of naturelessness that phenomena can be formed. It is like waves being established by grasping water. It is also based on the tathāgatagarbha that all phenomena can exist. The Dharmapada Sūtra states: "The bodhisattva establishes things blazingly within ultimate emptiness." Third is the meaning of mutual contradiction between emptiness and existence: illusory existence must conceal true emptiness; this is the gate of phenomena being able to conceal principle. That is, true principle accords with conditions and can form phenomenal dharmas. However, since these phenomenal dharmas contradict principle, they cause phenomena to be manifest and principle to be hidden. For apart from phenomena, there is no principle. It is like waves overcoming water: water is completely concealed. This means that within form there is no characteristic of emptiness. Fourth is the meaning of mutual non-obstruction between emptiness and existence: illusory existence must not obstruct true emptiness; this is the gate of phenomena being able to manifest principle. That is, because phenomena grasp principle, phenomena are illusory while principle is real. Since phenomena are illusory, the principle that is the entirety of phenomena stands out fully revealed. It is like the insubstantiality of wave characteristics causing the water to be revealed. A verse of the Mūlamadhyamakakārikā states: "If a phenomenon arises from conditions, / it lacks intrinsic nature." However, these four meanings are precisely the four meanings mentioned earlier, such as "empty because of conditioned arising." First, true emptiness must completely exhaust illusory existence—this is the meaning of "empty because of naturelessness." Second, true emptiness must establish illusory existence—this is the meaning of "existent because of naturelessness." Third, illusory existence must conceal true emptiness—this is the meaning of "existent because of conditioned arising." Fourth, illusory existence must not obstruct true emptiness—this is the meaning of "empty because of conditioned arising." The previous four generally clarified the reasons for emptiness and existence; the present four directly explain the characteristics of emptiness and existence. However, these two—emptiness and existence—are two and yet non-dual. One must understand that the four meanings have different names in the two contexts. First, true emptiness must completely exhaust illusory existence—this is the meaning of emptiness on true emptiness. Second, true emptiness must establish illusory existence—this is the meaning of non-emptiness on true emptiness. Third, illusory existence must conceal true emptiness—this is the meaning of existence on illusory existence. Fourth, illusory existence must not obstruct true emptiness—this is the meaning of non-existence on illusory existence. Furthermore, one must know that existence and non-existence, emptiness and non-emptiness, each have two meanings. First, the two meanings on existence: one is the meaning of not destroying the characteristic of existence; second is the meaning of warding off annihilation. Thus existence is designated as "not non-existent." Second, the two meanings on non-existence: one is the meaning of being free from the characteristic of existence; second is the meaning of being precisely empty. Third, the two meanings on emptiness: one is the meaning of not destroying nature; second is the meaning of warding off definitive existence. Hence emptiness is designated as "not non-empty." Fourth, the two meanings on non-emptiness: one is the meaning of being free from the characteristic of emptiness; second is the meaning of being precisely existent. Having understood the names and meanings, when harmonized and integrated there are five layers, forming five kinds of Middle Way. First, existence and non-existence being non-dual to form one illusory existence: this is the self-integration of the two meanings on existence. It takes the meaning of not destroying characteristics on existence and the meaning of being free from the characteristic of existence on non-existence, thus combining them into one illusory existence; this is the Middle Way of conventional truth. Second, emptiness and non-emptiness being non-dual to form one true emptiness: this is the self-integration of the two meanings on emptiness. It takes the meaning of not destroying nature on emptiness and the meaning of being free from the characteristic of emptiness on non-emptiness, thus combining them into one true emptiness; this is the Middle Way of ultimate truth. The former is the Middle Way of characteristics being identical to signlessness; this one is the Middle Way of nature being identical to naturelessness; it is also the meaning of preservation and negation being non-dual. Third, non-emptiness and existence being non-dual to form one illusory existence: the preceding pair was the self-integration of emptiness and existence respectively; this next pair is the interlacing and combining of the four meanings of emptiness and existence. Now, this third pair takes the meaning of non-emptiness on true emptiness and the meaning of existence on illusory existence. The two meanings accord with each other, demonstrating non-duality. That is, on non-emptiness it takes the meaning of being precisely existent, and on existence it takes the meaning of warding off annihilation; thus they jointly form illusory existence, being neither empty nor non-existent—the Middle Way of unimpeded preservation and negation. Fourth, emptiness and non-existence being non-dual to form one true emptiness: this fourth pair takes the meaning of emptiness on true emptiness.