大般涅槃經集解 68.68

68.68

案僧亮曰：鳥動樹靜名異。兩羊相觸者，二俱動，名共也。二雙指合在一處者，指先有空、空先有指，有二空二有合在一處也。若有空業合物空則無常者，物住空動，動則無常。物則不遍者，物不遍故動，不遍故無常，下說空不遍之過也。虛空若常物亦應常者，若物動無空，空則不遍。不遍而常，物亦應常。若空與物同，亦常無常者，無有是處者，若言空常，先有物起後合。先有是遍，後合不遍。遍者是常，不遍無常，無有是處也。「先無有合」訖「是無常法」者，若已合共合，則合有先後。後合本無，先合亦爾，皆無常也。「先無器時」訖「云何言遍」者，器則本無今有，未有器時應有住處，處異空異，不應言常言遍也。僧宗曰：若使虛空離空有住者，上難其合，今難其離也。若空與有合，是則空同於有，則離空而住也。有物亦應離空住者，竝難也。謂有物合，則應離有唯空也。寶亮曰：又言虛空在物，如器中菓，二俱不然。故先假作三法來破其竝合之執，下別破虛空在器之計。若與有竝合，則有三種合法：一異業合，如飛鳥集樹者，樹本不動，來向樹故，言異業也。二業共合，如兩羊相觸者，二物俱動，故言二業也。三已合共合者，如二雙指合在一處，本時兩合，今復來共合，故言已合共合也。先作此三句竟，下次第難破。若言異業共合，異則有二，一是動者，鳥也；不動者，樹也。若爾，萬有本不動如樹，汝虛空如鳥動來共物合，是無常也。若言物與空合，物復不遍，若當不遍，是分數法。

Sengliang comments: The bird moving and the tree remaining still are called different. 'Two rams butting each other' means both move together, which is called joint. 'Two pairs of fingers joined in one place' means the fingers previously had space, and space previously had fingers; there are two spaces and two existences joined in one place. If there were an activity of space joining with an object, space would be impermanent; an object abides in space and moves, and moving, it is impermanent. 'The object is then not pervasive' means that because the object is not pervasive it moves, and because it is not pervasive it is impermanent; below, the fault of space being non-pervasive is explained. 'If space were permanent, objects should also be permanent' means that if the object moves and lacks space, space is not pervasive. If it were non-pervasive yet permanent, objects should also be permanent. 'If space were the same as objects, being both permanent and impermanent, there is no such case' means that if space is said to be permanent, an object exists first and conjoins later. Existing first is pervasive; conjoining later is non-pervasive. That the pervasive is permanent while the non-pervasive is impermanent—there is no such case. From 'previously having no conjunction' down to 'is an impermanent phenomenon'—if what has already conjoined conjoins together, then conjunction has a before and an after. The later conjunction was originally nonexistent, and the earlier conjunction is likewise; all are impermanent. From 'when there was previously no vessel' down to 'how can it be said to be pervasive?'—the vessel originally did not exist and now exists; before the vessel existed, there should have been an abiding place; if the place is different, space is different, and it should not be called permanent or pervasive. Sengzong says: 'If space were to abide apart from space and existence'—the preceding countered its conjunction, and this now counters its separation. If space conjoins with existence, then space is identical to existence, and it abides apart from space. 'Existing things should also abide apart from space' is a parallel objection, meaning that if an existing thing conjoins, it should depart from existence and be only space. Baoliang says: It is also said that space is in things like fruit in a vessel; both are incorrect. Therefore, he first hypothetically sets up three phenomena to refute the attachment to conjunction, and below separately refutes the reckoning that space is in a vessel. If it conjoins with existence, there are three kinds of conjunction: First, conjunction of different activities, like a flying bird alighting on a tree; the tree originally does not move, and [the bird] comes toward the tree; hence it is called different activities. Second, joint conjunction of activities, like two rams butting each other; both objects move, hence it is called two activities. Third, joint conjunction of what has already conjoined, like two pairs of fingers brought together into one place; originally they were two conjuncts, and now they come together again in joint conjunction, hence it is called joint conjunction of what has already conjoined. Having first formulated these three propositions, he then refutes them in turn. If it is said to be joint conjunction of different activities, difference involves two things: one that moves, the bird; and one that does not move, the tree. If so, the myriad existences are originally motionless like the tree, and your space moves like a bird to conjoin with objects, which is impermanent. If it is said that the object conjoins with space, the object is further not pervasive; if it is not pervasive, it is a phenomenon of parts and divisions.