中觀論疏 10.34

10.34

品開為二：前問、次答。問中為二：一領前大、二問後小。而言「欲聞說聲聞法入第一義」者，既樂欲聞小，當知即是鈍根，不堪受大法，仍以此義破無小乘也。問：上諸三部並入第一義不？答：犢子部云未入觀時此即有我，若入真觀便不見我，故以無我為第一義。薩婆多人本不執我，入觀之時故知無我。《成論》入於真空，知無法無我。此之三人入第一義，即是深淺。若望大乘第一義者，上之三人得其少分，故《智度論》云「二乘之人得於二空如毛孔空，菩薩得二空如十方空」也。

The chapter opens in two parts: first the question, next the answer. The question has two parts: first, summing up the preceding Mahāyāna; second, asking about the subsequent Hīnayāna. When it says 'wishing to hear the Śrāvaka dharma expounded to enter the ultimate truth,' since one desires to hear the small, one should know that this indicates dull faculties, incapable of receiving the great Dharma; yet by this principle, the absence of a Hīnayāna is also refuted. Question: Do all three aforementioned schools enter the ultimate truth or not? Answer: The Vātsīputrīya school says that before entering contemplation, a self exists here, but upon entering true contemplation, one no longer sees a self; thus they take selflessness as the ultimate truth. The Sarvāstivādins originally do not cling to a self, so when entering contemplation they naturally know selflessness. The *Tattvasiddhi-śāstra* enters true emptiness, knowing that both dharmas and self are absent. These three types of persons entering the ultimate truth represent differing depths. If viewed from the perspective of the Mahāyāna ultimate truth, these three persons attain only a small portion of it; thus the *Mahāprajñāpāramitopadeśa* says: 'Followers of the two vehicles attain the two emptinesses like the empty space in a pore of hair, while bodhisattvas attain the two emptinesses like the empty space of the ten directions.'