[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [中觀論疏](https://indike.org/pramana/in.bauddha.taisho.1824) › 1.35 # 中觀論疏 1.35 中觀論疏 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1824.1.35) 「即生疑見」下，第三正辨起迷。功學畢竟空即發生二慧，無方便學畢竟空即生見疑。如《涅槃經》云「或有服甘露，壽命得長存。或有服甘露，傷命而早夭。」即其事也。就文為二：初列見疑二章門、次釋二章門。偏執一理名見，猶預二途秤疑也。「若都畢竟空」下，第二釋二章門也。前釋於疑、後釋於見。迷教之心必先疑後見，故前釋疑、後釋見也。然空有具得二疑：一者以空疑有，若實畢竟空即不應有罪福；二者以有疑空，若實有罪福則不應都畢竟空。今此文是學大乘人謂畢竟空為實，故信畢竟空而疑於罪福，正是以空疑有也。「如是則無世諦第一義」下，第二釋上見義也。既是學大乘人，即信大畢竟空是盡理之說，故無有罪福。既無罪福，故即無世諦。因世諦故有第一義諦，既無世諦亦無第一義。作此牽文，出《智度論》。問：小乘人聞畢竟空云何耶？答：大乘執畢竟空排撥有法，小乘人執決定有斥畢竟空。故《智度論》云「五百部聞畢竟空，如刀傷心。」即其證也。問：上執有中云但著文字，何故不生疑耶？答：有則符情，故直起見。空既反情，所以生疑。問：前執有亦失二諦不？答：亦失。執性有乖假有失世諦，尚失世諦，何況第一義耶？ > From “they immediately gave rise to doubts and views” downward is third, directly discerning the arising of delusion. If one practices ultimate emptiness properly, the two wisdoms are produced; if one practices ultimate emptiness without skillful means, views and doubts arise. As the Mahāparinirvāṇa-sūtra says: “Some ingest amṛta and their lifespans are long-lasting; some ingest amṛta, injure their lives, and die prematurely.” This is just the case. In the text there are two parts: first, listing the two headings of views and doubts; next, explaining the two headings. Clinging biasedly to a single principle is called a view; vacillating between two paths is called doubt. From “If all is completely and ultimately empty” downward is second, explaining the two headings. First it explains doubt, and then it explains views. A mind deluded about the teaching necessarily doubts first and forms views later; hence it first explains doubt and then explains views. However, emptiness and existence admit of two doubts: first, doubting existence on account of emptiness—if it is truly and ultimately empty, there should be no guilt or merit; second, doubting emptiness on account of existence—if there truly are guilt and merit, it should not be completely and ultimately empty. Now this text concerns Mahāyāna students who took ultimate emptiness as real, and thus, having faith in ultimate emptiness, doubted guilt and merit; this is precisely doubting existence on account of emptiness. From “In this case there would be neither conventional truth nor ultimate truth” downward is second, explaining the meaning of view above. Being students of the Mahāyāna, they believed that the Mahāyāna's ultimate emptiness was the exhaustive exposition of reality, and therefore that there is neither guilt nor merit. Since there is neither guilt nor merit, there is no conventional truth. Because of conventional truth there is ultimate truth; since there is no conventional truth, there is also no ultimate truth. Formulating this line of textual citation comes from the Mahāprajñāpāramitopadeśa. Question: What happens when Hīnayāna practitioners hear of ultimate emptiness? Answer: Mahāyāna adherents cling to ultimate emptiness and cast out existing phenomena; Hīnayāna adherents cling to determinate existence and reject ultimate emptiness. Thus the Mahāprajñāpāramitopadeśa says: “When the five hundred schools heard of ultimate emptiness, it was like a knife wounding their hearts.” This is its proof. Question: Above, under clinging to existence, it says they merely attached to the letter; why did they not give rise to doubts? Answer: Existence accords with worldly feelings, and so they directly gave rise to views. Emptiness, running contrary to worldly feelings, causes doubts to arise. Question: Does the previous clinging to existence also lose both truths? Answer: It also loses them. Clinging to intrinsic existence contradicts provisional existence and loses conventional truth; if it loses even conventional truth, how much more so the ultimate truth? > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.1824.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.1824.1.36) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1824.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.1.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.1.35](https://indike.org/pramana/in.bauddha.taisho.1824.1.35) · Pramāṇa