淨名經集解關中疏 1.136

1.136

說法不有亦不無　此三釋歎所說大乘二空法也。此初明因緣有故即有非有為法空也。不同小乘捨有證空。此即不亡於空故名法執也。肇曰。欲言其有有不自生。欲言其無緣會則形。會形非謂無。非自非謂有。具有有故有無。無有何有無。有無故有有。無無何有有。然則自有則不有。自無則不無。此法王之正說也。

"He expounds the Dharma as neither existent nor nonexistent;" This third part explains and praises the Mahāyāna Dharma of twofold emptiness that he expounds. This first part clarifies that because things exist through causes and conditions, existence itself is non-existence, which is the emptiness of phenomena (dharma-śūnyatā). This is not like the Hīnayāna, which abandons existence to realize emptiness; failing to extinguish grasping toward emptiness is called attachment to dharmas. Sengzhao says: "If you wish to call them existent, their existence does not arise from itself; if you wish to call them nonexistent, when conditions assemble they take shape. Taking shape through assembly cannot be called nonexistent; not being self-arisen cannot be called existent. Because all have existence, nonexistence exists; without existence, what nonexistence could there be? Because of nonexistence, existence exists; without nonexistence, what existence could there be? Thus, being self-existent, they are not existent; being self-nonexistent, they are not nonexistent. This is the correct exposition of the Dharma King."