中觀論疏 10.31

10.31

長行釋三偈為二：前釋初兩偈、次釋第三偈。釋初偈「一切法」者，謂生死涅槃也。「一切時」者，三世時也。此二列所觀之法。「一切種」者，明觀門也，以觀門無量故云一切種。如《智度論》釋一切種知一切法。論云「智慧門名為種」。「從眾緣生畢竟空」者，初兩句空即是緣盡於觀，一切種空謂觀盡於緣，故非緣非觀、緣觀俱寂。「如是法中」下，釋偈後三句也。「何者是有邊」，謂法空也。「誰為有邊」者，明人空也。「何者是常」，釋第二偈。前總列諸見。從「如是六十二見」下，辨諸見空。六十二見，《阿含．梵動品》中明本劫本見、末劫末見，數紙文，不可具述。今依《智度論》七十卷解〈佛母品〉，離十四難為六十二見。常無常四、邊無邊四、如去不如去四，合為十二。及身神一、身異神異為十四難也。問：此十四難約何世論之？答：異解云云。今明常邊等八句直辨神體、不約世，故明神體是常無常等也。如去不如去，此別明後世。所以別明後世者，《智度論》云「後世事要，惑者多迷。」是故別說。開六十二者，一陰四句，五陰二十；常無常二十；邊無邊、如去不如去亦二十，故成六十。一異為本，成六十二。「諸有所得皆息」下，釋第三偈。從〈因緣品〉至〈涅槃品〉，橫絕百非、竪超四句，名為諸法實相，即是中道。亦名涅槃者，以超四句、絕百非，即是累無不寂、德無不圓。累無不寂，不可為有；德無不圓，不可為無。非有非無則是中道，中道之法名為涅槃。又德無不圓名為不空，累無不寂稱之為空，即是智見空及以不空，亦名佛性。以眾生橫起百非、竪生四見，隱覆實相，故名為佛性。若知百非本空、四句常寂，即佛性顯，稱為法身。《楞伽經》出法身五名，謂真如、法性、實際、法界、法身。今論出五名，初名實相，次如、法性、實際、涅槃。問：四句有幾種？答：《淨名玄義》明十種四句，今略出三：一者單明四句。如此文說，生死涅槃一切有，生死涅槃一切無，亦有亦無，非有非無。二複明四句。有有有無，名之為有；無有無無，名之為無；亦有有有無亦無有無無，名亦有亦無；非有有有無非無有無無，名非有非無。三重複四句。有四句名之為有，無四句名之為無，亦有四句亦無四句名亦有亦無，非有四句非無四句名非有非無。今求此三種四句不可得，乃名實相涅槃也。

The prose explaining the three verses has two parts: first, it explains the first two verses; next, it explains the third verse. In explaining the first verse, "all dharmas" refers to saṃsāra and nirvāṇa. "At all times" refers to the time of the three periods of time. These two list the phenomena that are contemplated. "In all ways" clarifies the gates of contemplation; because the gates of contemplation are limitless, it says in all ways. Just as the Mahāprajñāpāramitopadeśa explains all-aspect omniscience knowing all dharmas: the treatise states, "The gates of wisdom are called 'ways'." Regarding "born from multiple conditions and ultimately empty", the emptiness of the first two lines is conditions being exhausted in contemplation; all ways being empty is contemplation being exhausted in conditions. Therefore, it is neither condition nor contemplation; conditions and contemplation are both silenced. From "In such dharmas" downward, it explains the last three lines of the verse. "What has a boundary" refers to the emptiness of dharmas. "Who has a boundary" clarifies the emptiness of persons. "What is permanent" explains the second verse. First, it generally lists all views. From "Such sixty-two views" downward, it discerns the emptiness of all views. Regarding the sixty-two views, in the "Brahmajāla Chapter" of the Āgama, it clarifies the views of the past aeons and views of the future aeons over several pages of text, which cannot be fully recounted. Now, relying on fascicle 70 of the Mahāprajñāpāramitopadeśa explaining the "Chapter on the Mother of the Buddhas", the fourteen unanswerable questions are analyzed into sixty-two views. Four on permanence and impermanence, four on boundary and boundlessness, and four on having gone thus or not having gone thus—together making twelve; along with the body and the ātman being one, and the body being different from the ātman being different, making the fourteen unanswerable questions. Question: With respect to which times are these fourteen unanswerable questions discussed? Answer: Different explanations abound. Here we clarify that the eight propositions on permanence, boundaries, and so forth directly discern the substance of the ātman without reference to times; hence they clarify that the substance of the ātman is permanent, impermanent, and so forth. Having gone thus or not having gone thus specifically clarifies the future life. Why does it specifically clarify the future life? The Mahāprajñāpāramitopadeśa states: "Matters of the future life are essential, and confused persons are often deluded [about them]." Therefore, it is explained separately. Expanding to sixty-two: one aggregate has four propositions, five aggregates make twenty; permanence and impermanence make twenty; boundaries and boundlessness, and having gone thus or not having gone thus, also make twenty; thus making sixty. With oneness and difference as the root, it makes sixty-two. From "All acquisitions are silenced" downward, it explains the third verse. From the "Chapter on Causes and Conditions" to the "Chapter on Nirvāṇa", horizontally severing the hundred negations and vertically transcending the four propositions is called the true mark of all dharmas, which is the middle way. It is also called nirvāṇa because transcending the four propositions and severing the hundred negations means there is no encumbrance that is not silenced, and no virtue that is not perfected. With no encumbrance not silenced, it cannot be considered existent; with no virtue not perfected, it cannot be considered non-existent. Being neither existent nor non-existent is the middle way, and the dharma of the middle way is named nirvāṇa. Furthermore, having no virtue not perfected is named non-empty; having no encumbrance not silenced is termed empty. This is the wisdom seeing emptiness and non-emptiness, and is also called Buddha-nature. Because sentient beings horizontally produce the hundred negations and vertically give rise to the four views, obscuring the true mark, it is called Buddha-nature. If one knows that the hundred negations are originally empty and the four propositions are constantly silenced, then the Buddha-nature becomes manifest and is termed the dharma-body. The Laṅkāvatāra-sūtra presents five names for the dharma-body: namely, suchness, dharma-nature, reality limit, dharma-realm, and dharma-body. The present treatise presents five names: first, the true mark; next, suchness, dharma-nature, reality limit, and nirvāṇa. Question: How many kinds of four propositions are there? Answer: The Mysterious Meaning of the Vimalakīrti-nirdeśa clarifies ten kinds of four propositions; now three are briefly set forth: First, the simple four propositions. As this text states: saṃsāra and nirvāṇa are all existent; saṃsāra and nirvāṇa are all non-existent; both existent and non-existent; neither existent nor non-existent. Second, the compound four propositions: the existence of existence and the existence of non-existence is named "existent"; the non-existence of existence and the non-existence of non-existence is named "non-existent"; both the existence of existence and the existence of non-existence, and the non-existence of existence and the non-existence of non-existence is named "both existent and non-existent"; neither the existence of existence nor the existence of non-existence, and neither the non-existence of existence nor the non-existence of non-existence is named "neither existent nor non-existent". Third, the re-compounded four propositions: having the four propositions is named "existent"; being without the four propositions is named "non-existent"; both having the four propositions and being without the four propositions is named "both existent and non-existent"; neither having the four propositions nor being without the four propositions is named "neither existent nor non-existent". Now, seeking these three kinds of four propositions, they are unobtainable; this is named the true mark, nirvāṇa.