法華遊意 1.188

1.188

次破第三，明此經已辨常住，此語應無簡，然但今以正道望之猶未究竟。若執常住則計生死斷滅，此乃是斷常二見乖傷中道，故《中論．成壞品》云「若有所受法則墮於斷常，當知所受法若常若無常，故知有所得取著皆墮斷常二見，既墮斷常則非是佛亦不名為妙。外人問云：『有所受法者不墮於斷常，因果相續故不斷亦不常。』龍樹答云：『涅槃滅相續，是則為斷滅。』」此明得大涅槃滅生死相續故是斷滅，得大涅槃常住則便是常住。經亦云「見生死無常名為斷見，見涅槃常名為常見」，故知執斷常則墮二見，非佛非妙。

Next, refuting the third [view], which clarifies that this sūtra has already explained the eternal: this statement should brook no objection, yet looking at it now from the perspective of the correct path, it is still not definitive. If one grasps at the eternal, one conceives of saṃsāra as annihilation; this is the two views of annihilation and permanence, violating and harming the Middle Way. Thus the 'Examination of Becoming and Dissolution' in the Madhyamakaśāstra states: 'If there is any phenomenon grasped, one falls into annihilation or permanence. One should know that the phenomenon grasped is either permanent or impermanent.' Thus one knows that whatever has grasping and attachment falls into the two views of annihilation and permanence; since it falls into annihilation and permanence, it is not a buddha and is not called wondrous. An opponent asks: 'One who has a phenomenon grasped does not fall into annihilation or permanence, because cause and effect are continuous, hence neither annihilated nor permanent.' Nāgārjuna replies: 'Nirvāṇa extinguishes continuity; this then is annihilation.' This clarifies that attaining great nirvāṇa extinguishes the continuity of saṃsāra and is therefore annihilation, while attaining great nirvāṇa as eternal is permanence. A sūtra also states: 'Seeing saṃsāra as impermanent is called the view of annihilation; seeing nirvāṇa as permanent is called the view of permanence.' Therefore, one knows that grasping at annihilation and permanence falls into the two views, which is not buddha and not wondrous.