中觀論疏 10.29

10.29

「滅後有無等」下，第二明諸見與涅槃平等。所以有此一章者，凡有五義：一者種種顯不二門。如《淨名》三十餘菩薩明於不二，今亦爾，上辨世間涅槃不二，今明諸見與涅槃無二。二者上通明不二，以世間是通；諸見是世間中之別，故前通明不二，今別明不二。三者上明世間涅槃不二，今明邪正不二。問：世間與邪何異？答：世間未必是邪，世諦名為世間。今別明邪見異上世諦，是故重說。問：何故諸見即是涅槃？答：《淨名經》云「諸佛解脫當於六十二見中求」，此欲明邪正不二，泯寂異心故也。四者此是舉諸見為喻，以釋上世間涅槃不二義。佛法內大小乘人知六十二見畢竟空，不知世間即是大涅槃，是故今舉諸見為喻，汝既知諸見畢竟空者，涅槃亦畢竟空。例如《大品》恒舉我以喻於色乃至種智。問：今文何處作此釋耶？答：顯在長行，尋文自見。五者上明涅槃世間平等無二，惑者便云：以了悟故平等，不了悟者便不平等。而起迷悟兩見。是故今明不但二際無別，亦迷悟不二，以諸法未曾迷悟故也。

From "[Views regarding] existence and non-existence after extinction" downward, the second [part] clarifies that all views and nirvāṇa are equal. There are five reasons for having this chapter: First, it manifests the non-dual gate in various ways. Just as the thirty-odd bodhisattvas in the Vimalakīrti-nirdeśa clarify non-duality, it is also so here: above, it elucidated that the world and nirvāṇa are non-dual; now, it clarifies that all views and nirvāṇa are non-dual. Second, above it broadly clarified non-duality, for "the world" is general; all views are a particular within the world. Therefore, previously it broadly clarified non-duality, and now it specifically clarifies non-duality. Third, above it clarified that the world and nirvāṇa are non-dual; now it clarifies that the wrong and the correct are non-dual. Question: How do the world and the wrong differ? Answer: The world is not necessarily wrong; conventional truth is named "the world". Now, specifically clarifying that wrong views are distinct from the conventional truth above, it is therefore stated again. Question: Why are all views identical to nirvāṇa? Answer: The Vimalakīrti Sūtra states, "The liberation of the Buddhas should be sought within the sixty-two views." This intends to clarify that the wrong and the correct are non-dual, so as to extinguish and silence the mind of discrimination. Fourth, this is citing all views as an analogy to explain the meaning of the non-duality of the world and nirvāṇa above. Those of the Mahāyāna and Hīnayāna within the Buddha-Dharma know that the sixty-two views are ultimately empty, but do not know that the world is identical to great nirvāṇa. Therefore, it now cites all views as an analogy: since you already know that all views are ultimately empty, nirvāṇa is also ultimately empty. It is just as the Pañcaviṃśatisāhasrikā always cites the self as an analogy for form and so forth up to all-aspect omniscience. Question: Where in the present text is this explanation made? Answer: It is clearly visible in the prose; if one examines the text, one will see it oneself. Fifth, above it clarified that nirvāṇa and the world are equal and non-dual; confused persons then say: "Because of understanding and awakening they are equal; for those who do not understand and awaken, they are not equal." And thus they give rise to the two views of delusion and awakening. Therefore, it is now clarified that not only are the two extremes without distinction, but also delusion and awakening are non-dual, because all phenomena have never been deluded or awakened.