中觀論疏 10.24

10.24

「涅槃與世間」下，自上已來第一正破邪涅槃，今第二次論生死。大少內外有所得人，聞涅槃高出百非之表，謂生死在四句之中。是故今明只生死即是涅槃，如此方識生死耳。又有此章來者，上來破邪涅槃，今示正涅槃。外云：所證之法、能證之人並非四句，今用何等為涅槃耶？是故今略示涅槃相，欲識涅槃者，即生死是也。是故此章示正涅槃也。問：此文乃明生死涅槃不二，云何名示正涅槃耶？答：例〈如來品〉則知。〈如來品〉前破邪如來，後示正如來，故云「如來所有性即是世間性」。今亦爾，前破邪涅槃，今示正涅槃，正涅槃所有性即是世間性，名為正涅槃。肇師妙存章亦同此意。又見生死涅槃為二，則是生死耳；達無二，名為涅槃。故《涅槃經》云「智者了達即是無二，無二之性即是實性。」又有此文來者，或聞上出世間人法絕於四句，言世間人法在於四句。若爾，還是世出世二見，若是二見即成生死。是故今明非但出世人法絕於四句，世間人法亦絕四句，能如此悟即是涅槃耶。就文為二：第一明世間涅槃平等、二明涅槃與諸見平等。初又二：前偈世間涅槃平等、第二明二際平等。所以世間與涅槃不二者，從〈因緣品〉至〈成壞品〉求世間四句不可得，從〈如來品〉至〈涅槃品〉求出世間法四句不得。世與出世既同絕四句，所以世與出世無有二也。既識無二，即須知二。悟二無二名為方便般若，了無二二稱般若方便。《法華》明諸佛知見有四智：了生死涅槃二而無二謂如來智、悟不二而二名佛智，此二智任運現前謂自然無功用智，此三不從師得名無師智。此之四智則是諸佛知見，為欲開示悟入此四知見故出現於世也。問：就誰論二不二？答：於道未曾二，於緣未曾一。於道未曾二，生死常涅槃；於緣未曾一，涅槃常生死也。次偈明兩際無二者，前偈在言猶賒，此章切論不二，故辨二際無別。他云：從無間地獄上至大乘金剛心，是無常行苦位，金剛後心是常樂位，故二際常別。今泯此二見，故云不二。復為對真俗異體家，經云「色即是空空即是色」，而二體恒異，即是兩際常別，但不相離故稱為即。是故今明兩無二則二體無別也。

From "Nirvāṇa and the world" below, all that preceded was the first [part], properly refuting false nirvāṇa; now, secondly, saṃsāra is discussed. People of the Mahāyāna, Hīnayāna, internal, and external [paths] who have grasping hear that nirvāṇa is elevated far beyond the hundred negations, and they assume that saṃsāra lies within the four propositions. Therefore, it is now clarified that saṃsāra itself is nirvāṇa; only in this way can one truly understand saṃsāra. Furthermore, this chapter comes next because the preceding refuted false nirvāṇa, and now it reveals true nirvāṇa. The opponent says: "The dharma that is realized and the person who realizes are both beyond the four propositions; now, what is to be taken as nirvāṇa?" Therefore, the characteristics of nirvāṇa are now briefly indicated: for those who wish to understand nirvāṇa, it is precisely saṃsāra. Therefore, this chapter reveals true nirvāṇa. Question: This passage clarifies that saṃsāra and nirvāṇa are non-dual; how can it be called revealing true nirvāṇa? Answer: One can understand by analogy with the "Chapter on the Tathāgata." In the "Chapter on the Tathāgata," it first refuted the false Tathāgata and subsequently revealed the true Tathāgata, hence stating, "Whatever is the nature of the Tathāgata is the nature of the world." Here it is also the same: it first refutes false nirvāṇa and then reveals true nirvāṇa; whatever is the nature of true nirvāṇa is the nature of the world—this is called true nirvāṇa. Master [Seng]zhao's chapter on "Wondrous Existence" also shares this intention. Furthermore, to see saṃsāra and nirvāṇa as two is precisely saṃsāra; penetrating their non-duality is called nirvāṇa. Therefore, the Nirvāṇa Sūtra states: "The wise thoroughly penetrate that they are non-dual; the nature of non-duality is the true nature." Furthermore, this passage comes because some, hearing above that the supramundane person and dharma transcend the four propositions, claimed that the mundane person and dharma reside within the four propositions. If so, this is still the two views of mundane and supramundane; if there are two views, they constitute saṃsāra. Therefore, it is now clarified that not only do the supramundane person and dharma transcend the four propositions, but the mundane person and dharma also transcend the four propositions; being able to awaken in this way is precisely nirvāṇa. The text consists of two [parts]: first, clarifying the equality of the world and nirvāṇa; second, clarifying the equality of nirvāṇa and various views. The first again has two: the former verse shows the equality of the world and nirvāṇa; the second clarifies the equality of the two limits. Why are the world and nirvāṇa non-dual? From the "Chapter on Conditions" to the "Chapter on Arising and Destruction," seeking the mundane four propositions yields nothing; from the "Chapter on the Tathāgata" to the "Chapter on Nirvāṇa," seeking the supramundane dharmas in the four propositions yields nothing. Since both the mundane and supramundane equally transcend the four propositions, the mundane and supramundane are without duality. Having understood non-duality, one must then understand duality. Awakening to the non-duality of the two is called expedient wisdom; thoroughly understanding the duality of the non-dual is called wisdom's expedience. The Lotus Sūtra explains that the vision and knowledge of the Buddhas comprise four wisdoms: thoroughly understanding that saṃsāra and nirvāṇa are dual yet non-dual is called Tathāgata-wisdom; awakening to the non-dual yet dual is called Buddha-wisdom; when these two wisdoms manifest spontaneously and effortlessly, this is called natural, unexerted wisdom; that these three are not obtained from a teacher is called teacherless wisdom. These four wisdoms are precisely the vision and knowledge of the Buddhas; it was in order to open, reveal, awaken to, and enter these four visions and knowledges that they appeared in the world. Question: With respect to what are duality and non-duality discussed? Answer: In terms of the Way, there has never been duality; in terms of conditions, there has never been oneness. In terms of the Way, there has never been duality: saṃsāra is constantly nirvāṇa; in terms of conditions, there has never been oneness: nirvāṇa is constantly saṃsāra. The next verse clarifies that the two limits are non-dual: the preceding verse was still somewhat distant in its phrasing, whereas this chapter discusses non-duality directly and urgently, hence explaining that the two limits have no distinction. Others say: from the Avīci hell up to the vajra-like mind of the Mahāyāna is the stage of the suffering of conditioned impermanence; the stage following the vajra-like mind is the stage of permanence and bliss; therefore, the two limits are constantly distinct. Now these two views are extinguished, hence it is said they are non-dual. Furthermore, in response to those who claim that the ultimate and conventional have different substances—the sūtra says "form is emptiness, emptiness is form," yet their two substances are perpetually different, which means the two limits are perpetually distinct, but because they are not separated, they are called "identical"—it is therefore now clarified that because both are non-dual, the two substances have no distinction.