宗鏡錄 8.5.3

8.5.3

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.