大般涅槃經疏 24.4

24.4

From "Furthermore, good son" onward is the second part, specifically raising the ubiquitous meaning, which should pervade all. It specifically raises four kinds of middle way that are ubiquitously present: first, inverted high and low; second, saṃsāra; third, annihilation and permanence; fourth, cause and effect. Another interpretation says: these four are the eight negations of the Mūlamadhyamakakārikā: neither high nor low is neither coming nor going; neither cause nor effect is neither one nor different; the other two can be known. One master says: the Dharma gates are immeasurable; why must it be like this? Now we clarify that first, high and low correspond to the inversions of ordinary beings, who arbitrarily conceptualize high and low and do not see the middle way. The buddhas embody them as neither high nor low, attaining the vision of the middle way. Second, saṃsāra is explained in terms of the ubiquitous practice of the six perfections: since they do not sever the afflictions of ignorance and craving, seeking Buddhahood with a deluded mind, between these two there are birth, aging, sickness, and death, and they do not see the middle way. The buddhas embody them as neither birth nor death, attaining the vision of the middle way. Third, annihilation and permanence: explained in terms of the two vehicles' revulsion toward saṃsāra, which turns away from permanence to enter nirvāṇa, tending toward annihilation, so they do not see the middle way. The buddhas embody them as neither permanent nor annihilated, and within the teachings of the two vehicles they are able to see the middle way. Fourth, the contemplative wisdom of the twelve links of dependent origination is the cause, and attaining bodhi is the fruit; cultivating the cause to achieve the fruit in shallow and deep stages corresponds to the stages prior to the bhūmis in the Separate Teaching, where they do not see the middle way. The buddhas embody them, knowing they are neither cause nor fruit, and within the bodhisattva teachings they can see the middle way. The previous text says: "Within all dharmas there is the nature of peace and bliss." The Contemplation of Samantabhadra Sūtra says: "Vairocana pervades all places." Just as Jīvaka took up grass and made medicine, the Buddha is also like this: pervading all dharmas, there is none that is not the middle way. The middle way is itself buddhadhātu. You asked what its meaning was? Its meaning is like this. The brief correspondences being concluded, we now further comment on the text. First, stating that there are three kinds of ways begins by announcing the three headings. Next, from "The low" onward explains them. The low refers to the heterodox views of non-Buddhists who mistakenly regard Brahmā as nirvāṇa; in reality, it is not nirvāṇa but still saṃsāra, hence it is called low. That which is called the high refers to ordinary beings who have not escaped the eight inversions; regarding the impermanent as permanent, the permanent is a superior dharma and should attain a superior fruit, hence it is called high. That which is called the middle refers to the wisdom of paramārtha-śūnyatā; seeing the impermanent as impermanent, seeing in accordance with reality, unlike non-Buddhists it is not called low, and unlike ordinary beings it is not called high; rather, because it is above the two extremes, it is said to be high, and again because it is not different from the Buddha, it is said to be high.