[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) › 2.5 # 中觀論疏 2.5 中觀論疏 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1824.2.5) 第二尋本門。問：此論文有四卷，博含五百偈。何故八不標在論初？答：領前序意足已明之，未曉向言今當委示。《淨名經》云「智度菩薩母，方便以為父。一切眾導師，無不由是生。」即知波若方便為十方三世諸佛法身之父母也。以眾聖託二慧而生，二慧由二諦而發，二諦因八不而正，即知八不為眾教之宗歸、群聖之原本。但稟教之流捨本崇末，四依出世令棄末歸本，故標八不貫在論初。問：八不但是佛菩薩本，亦是二乘人天本耶？答：由八不即二諦正，二諦正即二慧生，二慧生即有佛菩薩，有佛菩薩故說二乘及人天之教，即知八不亦是二乘人天之本。如《大品》云「若無菩薩出世，即無三乘之教，亦無世間五戒十善也。」問：二慧云何由二諦而生？答：須精識二諦，即二慧始成。關內曇影法師《中論．序》云「斯論雖無法不窮、無言不盡，統其要歸即會通二諦。以真諦故無有，俗諦故無無。真諦故無有，雖無而有；俗諦故無無，雖有而無。雖無而有，不滯於無；雖有而無，不著於有。不著於有即常著氷消，不滯於無即斷無見滅。」即知二諦遠離二邊名為中道。問：云何真諦雖無而有，俗諦雖有而無？答：此由是不壞假名而說實相，故有宛然而無；不動真際建立諸法，故無宛然而有。二諦生二慧者，以悟有宛然而無，故生漚和波若；了無宛然而有，故生波若漚和。漚和波若即波若宛然而漚和，波若漚和即漚和宛然而波若。以漚和宛然而波若，故不著常；波若宛然而漚和，故不滯斷。不斷不常，名為正觀。然離二諦無別中道，即因緣二諦名為中道；離二慧無別正觀，即因緣二慧名為正觀。故以二諦中道發生二慧正觀，以得二慧正觀寂滅斷常諸邊故有佛菩薩，所以二慧名為法身父母。問：已知二慧由二諦而發，眾聖託二慧而生。何故以波若為母、方便為父耶？答：意乃無窮，略明二義。一者實慧虛凝與陰同靜、方便動用共彼陽齊，故配之父母。又凡夫著有、二乘滯空，波若鑒空即越凡、漚和涉有即超聖。越凡淺易，即義同於母；超聖深難，故比之於父。故什師答王稚遠問，明波若、方便更無兩體，但以淺深勝劣故分為二。問：波若漚和何故無二體耶？答：《智度論》云「譬如金為巧物，離金無巧物、離巧物無金，而有金巧二義，金喻波若、巧喻漚和。」故知唯一正觀義分權實。問：漚和云何巧耶？答：二乘下位不能照空即便鑒有，故無善巧；大士雖復照空宛然而有，故名為巧。問：菩薩何由有此巧耶？答：此之善巧由二諦而生。良由不動真際建立諸法，雖入深空即能涉有，故有此善巧也。問：照空宛然而有既名巧者，亦照有宛然而空亦應名巧，則並是漚和，有何波若？答：實如所問。故什師云：「觀空不證、涉有不著，皆是漚和。」以同巧故也。但觀空不證雖是漚和，而從波若受名，沒其巧稱，但取涉有不著故名漚和。此解與《智度論》同。《智度論》釋〈譬喻品〉云「波若將入畢竟空，無諸戲論；漚和將出畢竟空，嚴土化人。」《淨名》等經及釋僧肇大同此意。 > The second is the section on tracing the origin. Question: The text of this treatise comprises four fascicles and broadly encompasses five hundred verses. Why are the eight negations placed at the treatise's very beginning? Answer: Grasping the intention of the preceding preface was already sufficient to make it clear. For those who did not understand the previous words, I will now explain in detail. The Vimalakīrtinirdeśa states: "The perfection of wisdom is the mother of the bodhisattvas, and expedient means is their father. Of all the leaders, there are none who are not born from these." Thus one knows that prajñā and expedient means are the parents of the Dharma bodies of all Buddhas of the ten directions and the three times. Because all the noble ones are born relying on the two wisdoms, the two wisdoms arise from the two truths, and the two truths are corrected through the eight negations, one therefore knows that the eight negations are the central destination of all teachings and the primal origin of all the noble ones. But those who receive the teachings tend to abandon the root and revere the branches; the four reliances appear in the world to make them discard the branches and return to the root. Therefore the eight negations are highlighted and set at the head of the treatise. Question: Are the eight negations merely the origin of the Buddhas and bodhisattvas, or are they also the origin of the two vehicles, humans, and devas? Answer: Because of the eight negations the two truths are correct; when the two truths are correct, the two wisdoms arise; when the two wisdoms arise, there are Buddhas and bodhisattvas; and because there are Buddhas and bodhisattvas, the teachings for the two vehicles, humans, and devas are expounded. Thus one knows that the eight negations are also the origin of the two vehicles, humans, and devas. As the Pañcaviṃśatisāhasrikā states: "If no bodhisattva appeared in the world, there would be no teaching of the three vehicles, nor would there be the five precepts and ten virtues of the worldly realm." Question: How are the two wisdoms produced from the two truths? Answer: One must thoroughly know the two truths, and then the two wisdoms are first accomplished. Dharma Master Tanying of the region within the Pass states in his Preface to the Madhyamaka-śāstra: "Although this treatise exhausts all dharmas and leaves nothing unsaid, its essential conclusion integrates the two truths. By virtue of the ultimate truth, there is no existence; by virtue of the conventional truth, there is no non-existence. By virtue of the ultimate truth, there is no existence, yet though non-existent, it exists; by virtue of the conventional truth, there is no non-existence, yet though existent, it is non-existent. Though non-existent, it exists, and thus is not obstructed by non-existence; though existent, it is non-existent, and thus does not cling to existence. Not clinging to existence, the attachment to permanence melts like ice; not obstructed by non-existence, the view of annihilation and non-existence is eliminated." Thus one knows that the two truths are free from the two extremes and are termed the middle way. Question: How is it that the ultimate truth, though non-existent, exists, and the conventional truth, though existent, is non-existent? Answer: This is because without destroying provisional designations, real mark is expounded; therefore, while fully apparent, existence is non-existent. Without moving from the true limit, all dharmas are established; therefore, while fully apparent, non-existence exists. That the two truths give rise to the two wisdoms means that through awakening to existence as fully apparent yet non-existent, upāya-prajñā is produced; through understanding non-existence as fully apparent yet existent, prajñā-upāya is produced. Upāya-prajñā is prajñā fully apparent yet being upāya; prajñā-upāya is upāya fully apparent yet being prajñā. Because upāya is fully apparent yet being prajñā, one does not cling to permanence; because prajñā is fully apparent yet being upāya, one is not obstructed by annihilation. Being neither annihilated nor permanent is termed right contemplation. But apart from the two truths, there is no separate middle way: the two truths of dependent origination are themselves called the middle way. Apart from the two wisdoms, there is no separate right contemplation: the two wisdoms of dependent origination are themselves called right contemplation. Therefore, the middle way of the two truths gives rise to the right contemplation of the two wisdoms; because one attains the right contemplation of the two wisdoms and extinguishes all extremes of annihilation and permanence, there are Buddhas and bodhisattvas. Hence the two wisdoms are named the parents of the Dharma body. Question: We already know that the two wisdoms are produced from the two truths, and that all the noble ones are born relying on the two wisdoms. Why is prajñā considered the mother and expedient means considered the father? Answer: The meanings are boundless; I shall briefly explain two points. First, real wisdom is empty and tranquil, sharing its stillness with yin; expedient means is active and functioning, matching the dynamic of yang. Therefore they are correlated with father and mother. Furthermore, ordinary beings cling to existence, while the two vehicles are stuck in emptiness. When prajñā contemplates emptiness, it transcends the ordinary; when upāya engages with existence, it surpasses the noble \[of the two vehicles\]. Transcending the ordinary is shallow and easy, so its meaning is equated to the mother; surpassing the noble is profound and difficult, so it is compared to the father. Thus Master Kumārajīva, answering the inquiry of Wang Zhiyuan, clarified that prajñā and expedient means do not have two separate substances; they are merely divided into two based on the shallow and the profound, the superior and the inferior. Question: Why do prajñā and upāya not have two substances? Answer: The Mahāprajñāpāramitopadeśa states: "For example, gold is fashioned into an ingenious object. Apart from gold there is no ingenious object, and apart from the ingenious object there is no gold, yet there are the two meanings of gold and ingenuity: gold is an analogy for prajñā, and ingenuity is an analogy for upāya." Hence one knows that there is only one right contemplation whose meaning is divided into the expedient and the real. Question: In what way is upāya ingenious? Answer: Those of the lower stages in the two vehicles cannot, when illuminating emptiness, immediately perceive existence, and so they lack skilful dexterity. The great beings, although illuminating emptiness, see existence as fully apparent, and this is therefore called ingenious. Question: By what means do bodhisattvas possess this ingenuity? Answer: This skilful dexterity arises from the two truths. Truly, because without moving from the true limit they establish all dharmas, even when entering deep emptiness they are able to engage with existence; therefore they possess this skilful dexterity. Question: If illuminating emptiness while seeing existence fully apparent is called ingenious, illuminating existence while seeing emptiness fully apparent should also be called ingenious; then both would be upāya, so what prajñā would there be? Answer: It is indeed as you ask. Therefore Master Kumārajīva said: "Contemplating emptiness without realizing it \[as final\], and engaging with existence without clinging to it, are both upāya." This is because they share the same ingenuity. However, although contemplating emptiness without realizing it is upāya, it takes its name from prajñā, suppressing the designation of ingenuity; only engaging with existence without clinging is taken to be named upāya. This explanation agrees with the Mahāprajñāpāramitopadeśa. The Mahāprajñāpāramitopadeśa, explaining the 'Parable Chapter', states: "Prajñā enters ultimate emptiness, without any prapañca; upāya comes out of ultimate emptiness, purifying the lands and transforming beings." Sūtras such as the Vimalakīrtinirdeśa and the explication by Sengzhao largely share this meaning. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.1824.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.1824.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1824.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.2.5](https://indike.org/pramana/in.bauddha.taisho.1824.2.5) · Pramāṇa