說無垢稱經疏 3.250

3.250

贊曰：此下第四善惡平等。今有十一句，此中有三。空理義云：心有拘滯，善惡有二，可有離惡務善差別。善惡不二，何離何務？總意如此。更重釋者，此十一句中，汝須菩提若善惡平等、悟解空者，既無分別諸見可斷，何不墮諸見趣而不至中邊二道，而今有斷諸見至於中耶？若無惡道可厭，何不墮諸八難而得無難？若無雜染可斷，何不同雜染而隨於淨。若無聖行可證，何不同得無諍非清淨田？若無善惡之因，何不施者墮諸惡道？若無邪正二師，何不共魔連手？若無煩惱惱亂，何不以彼為伴？若無善惡法別，何不煩惱性即尊者性？若無慈悲道異，何不於有情起怨害想？若無三寶良田，何不謗佛毀法不預僧數？若無生死涅槃差別，何不畢竟無涅槃時？汝既不然，未證平等諸法體空，云何虛食？若能如是，乃可取食。應理義云：諸見趣者五見，為化斯類，故常墮中，不同凡夫常斷邊執、不同二乘常至道中。舊云「入諸邪見，不說見趣。不到彼岸，不說中邊。」中邊者，彼此岸義故。二入八無暇，處在八難教濟眾生，區區終日不得有暇。三順化生死，同諸雜染；不住涅槃，同於清淨。

The Commentary says: Below this is the fourth [topic]: the equality of good and evil. Now there are eleven clauses, of which three are here. In terms of the principle of emptiness: when the mind is attached and rigid, good and evil are two, and there can be the distinction of renouncing evil and pursuing good. When good and evil are not two, what is to be renounced, and what is to be pursued? Such is the general intention. To explain further: among these eleven clauses, if you, Subhūti, understand the equality of good and evil and realize emptiness, since there are no differentiated views to be severed, why do you not fall into the realms of all views and not arrive at the two paths of middle or extreme, whereas now you sever all views and arrive at the middle? If there are no evil destinies to be loathed, why do you not fall into the eight difficulties and yet attain freedom from difficulty? If there is no defilement to be severed, why do you not join with defilement and yet follow purity? If there is no noble practice to be realized, why do you not jointly attain non-dispute and yet not be a pure field? If there is no cause of good and evil, why do those who give not fall into evil destinies? If there are no two teachers, heterodox and orthodox, why do you not join hands with Māra? If there are no afflictions to torment, why do you not take them as companions? If there is no distinction between good and evil phenomena, why is the nature of afflictions not identical to the nature of the Venerable? If there is no difference in the paths of loving-kindness and compassion, why do you not give rise to thoughts of enmity and harm toward sentient beings? If there is no fertile field of the Three Jewels, why do you not slander the Buddha, deprecate the Dharma, and not enter into the Saṃgha's assembly? If there is no distinction between saṃsāra and Nirvāṇa, why is there not ultimately a time without Nirvāṇa? Since you are not like this, and have not yet realized the equality and intrinsic emptiness of all phenomena, how can you vainly eat? If you can be like this, only then may you take food. In terms of the correct principle: 'the realms of all views' means the five views; in order to transform such beings, one constantly falls into their midst, unlike ordinary persons who cling to the extremes of eternalism and annihilationism, and unlike the two vehicles who constantly arrive at the path. The older [translation] says: 'Entering into all wrong views, without mentioning realms of views. Not reaching the other shore, without mentioning middle or extreme.' 'Middle and extreme' has the meaning of this shore and the other shore. Second, 'entering into the eight inopportune states': dwelling in the eight difficulties to teach and rescue sentient beings, toiling all day long without leisure. Third, harmonizing with transforming saṃsāra, one is identical with all defilements; not abiding in Nirvāṇa, one is identical with purity.