維摩經抄 1.2

1.2

夫佛法大綱須識宗趣□□□□具陳。且總為二宗。大乘小乘。且大乘之中分為三。一法相宗。經論之中廣立法無邊無量。五蘊．十二處．十八界．十二因緣．六波羅蜜等□□八萬四千門。即解深密經瑜伽論等多說法相。但經論之中說諸相差別名數皆此宗攝。二破相宗。即諸部般若經中十二門論等說一切法性相俱空有無雙遣。三法性宗。即花嚴涅槃維摩楞伽等經起信論等說一切法非空非有。亦有亦空。所謂迷真起妄一切皆有。攝妄歸真一切皆空。就俗諦則有。就真諦則空睡夢則有覺悟。即空諸法無我。即空因果不亡還有。空不離有有即是空。有不離空即空是有。如是廣說空有無邊。所以諸佛菩薩慈悲故入有。智慧故觀空。觀空故雖入有而不染。慈悲故雖證空而不著。凡夫多著有。二乘多著空。雙離此二真大乘也。第二小乘有二十部宗趣不同。□□□故略之也。今此維摩經即當第三法性宗所攝。由此經芥子納須彌方丈容世界。皆表法性圓融無礙之義也。若能悟入此第三宗則於佛法無所滯等論。諸佛說有有不妨空。諸佛說有有不妨空。諸佛說空空不妨有故中論偈云。不生亦不滅。不常亦不斷。不一亦不異。不來亦不去。能說是因緣。善滅諸戲論。我稽首禮佛。諸說中第一。

Now, regarding the broad outline of the Buddha-Dharma, one must understand its principal tenets [… to] state them in full. Broadly, they constitute two traditions: the Great Vehicle (Mahāyāna) and the Lesser Vehicle (Hīnayāna). Furthermore, the Great Vehicle is divided into three: First, the Dharmalakṣaṇa school. In its sūtras and treatises, it extensively establishes dharmas boundlessly and measurelessly: the five aggregates, twelve sense bases, eighteen sensory realms, twelve links of dependent origination, six pāramitās, and so forth, […] eighty-four thousand gateways. That is to say, the Saṃdhinirmocana Sūtra, Yogācārabhūmi Śāstra, and others mostly explain dharmalakṣaṇa. All explanations in the sūtras and treatises concerning the distinctions, names, and enumerations of characteristics are subsumed under this school. Second, the School of Refuting Characteristics. That is to say, the various Prajñāpāramitā sūtras, the Dvādaśanikāya Śāstra, and so forth explain that all dharmas are empty of both nature and characteristics, simultaneously discarding existence and non-existence. Third, the Dharmatā school. That is to say, sūtras such as the Avataṃsaka, Mahāparinirvāṇa, Vimalakīrti, and Laṅkāvatāra, as well as the Awakening of Faith and so forth, explain that all dharmas are neither empty nor existent, both existent and empty. That is, straying from the real to give rise to the deluded, everything exists; gathering the deluded to return to the real, everything is empty. In terms of conventional truth, they exist; in terms of ultimate truth, they are empty. In sleep and dreams, they exist; upon awakening, they are empty. All dharmas are without self, meaning they are empty; causes and effects are not destroyed, meaning they still exist. Emptiness is not separate from existence: existence is emptiness; existence is not separate from emptiness: emptiness is existence. Thus emptiness and existence are extensively explained without limit. Therefore, out of compassion, the Buddhas and bodhisattvas enter into existence; out of wisdom, they contemplate emptiness. Because they contemplate emptiness, though entering existence they are not defiled; because of compassion, though realizing emptiness they do not cling. Ordinary beings mostly cling to existence; the two vehicles mostly cling to emptiness. Relinquishing both of these is the true Great Vehicle. Second, the Lesser Vehicle has twenty schools with different tenets; […] therefore it is omitted. Now, this Vimalakīrti Sūtra is subsumed under the third, the Dharmatā school. Because in this sūtra a mustard seed contains Sumeru, and a ten-foot square accommodates the world—all expressing the meaning of the perfect interpenetration and unobstructedness of dharmatā. If one can awaken to and enter this third school, one will have no obstruction regarding the Buddha-Dharma. As treatises say: When the Buddhas speak of existence, existence does not obstruct emptiness; when the Buddhas speak of existence, existence does not obstruct emptiness; when the Buddhas speak of emptiness, emptiness does not obstruct existence. Thus the verse of the Mūlamadhyamakakārikā says: / Neither arising nor ceasing, / neither permanent nor annihilated, / neither identical nor different, / neither coming nor going; / able to preach this dependent origination, / skillfully extinguishing all prapañca: / I bow my head in homage to the Buddha, / the foremost among all who speak.