中觀論疏 1.29

1.29

「又為已習行有大心」者下，此第二明佛說大乘教意，即是說八不。意明說八不為大乘人、不為小乘人，八不是大乘教非小乘教也。就文為二：初辨教緣，即是感；次辨緣教，即是應。問：前感應與此何異？答前明邪感正應，此是小乘感應，亦是遠感應也；今是習無生之緣、感無生之教，是大乘感應，亦是近感應也。問：此猶是前小緣轉悟入大乘，別有大緣耶？答：具有二義。一者別有兩緣，前赴小緣而說小法、今為大緣而演大乘。二者猶是前人初即從邪入正，今即迴小入大。故望法華經意者，有二種菩薩：一直往菩薩、二迴小入大之人，即此事也。已習行者，無量劫來習無生觀。故《法華》云「有佛子心淨柔軟亦利根，無量諸佛所而行深妙道也。」有大心者，前明過去久習，此明現在大心。又向雖言久習，或可習小，故今簡之，明有大心也。「堪受深法者」，雖發大心，或未能堪受深法。故《大品．如化品》云「為新發意菩薩說生滅如化，不生不滅不如化；為久行大士辨生滅不生滅一切如化。」即如今辨一切無生也。

From "Furthermore, for those who have already practiced and have great aspiration" onward, this second [part] explains the Buddha's intention in expounding the Mahāyāna teaching, which is expounding the eight negations. The intent is to show that expounding the eight negations is for persons of the Mahāyāna and not for persons of the Hīnayāna; the eight negations are the Mahāyāna teaching, not the Hīnayāna teaching. Within the text there are two parts: first, identifying the condition for the teaching, which is the evocation; next, identifying the teaching for the condition, which is the response. Question: How does the previous evocation and response differ from this? Answer: Previously it explained erroneous evocation and correct response, which is the Hīnayāna evocation and response, and is also distant evocation and response; now it is the condition of practicing non-arising evoking the teaching of non-arising, which is the Mahāyāna evocation and response, and is also immediate evocation and response. Question: Is this still the previous lesser condition transforming, awakening, and entering the Mahāyāna, or is there a separate great condition? Answer: Both meanings are present. First, there are two separate conditions: previously he met the lesser condition and expounded the lesser Dharma, while now for the great condition he expounds the Mahāyāna. Second, it is still the previous person who initially went from error into the correct, and now turns from the lesser and enters the great. Therefore, looking at the intent of the Lotus Sūtra, there are two kinds of bodhisattvas: first, the straight-going bodhisattvas; second, persons who turn from the lesser to enter the great—which is precisely this matter. "Those who have already practiced" means having practiced the contemplation of non-arising for immeasurable kalpas. Hence the Lotus Sūtra says: "There are Buddha's disciples whose minds are pure, pliant, and of sharp faculties, who have practiced the profound and wondrous Path under immeasurable Buddhas." "Those who have great aspiration": the former explains long practice in the past, while this explains the great aspiration in the present. Furthermore, although long practice was just mentioned, they might have practiced the lesser; hence it is now specified, explaining that they have great aspiration. "Those who are capable of receiving the profound Dharma": although having generated the great aspiration, they might not yet be capable of receiving the profound Dharma. Hence the "As an Illusion Chapter" of the Pañcaviṃśatisāhasrikā-prajñāpāramitā says: "For newly resolved bodhisattvas he expounds arising and ceasing as like an illusion, and non-arising and non-ceasing as not like an illusion; for long-practicing mahāsattvas he elucidates arising, ceasing, non-arising, and non-ceasing as all like an illusion." This is just like now elucidating that all is non-arisen.