中觀論疏 4.21

4.21

問：何因緣故有此品耶？答：二十七品猶是二十七門，所入更無異。為通入諸法實相之理，唯此一理名之為實，自斯以外並皆虛妄。故《智度論》云「唯除實相，餘一切法並名為魔。」所以然者，一切諸法皆是虛妄，又能生煩惱，煩惱生業，業生苦果，故名為魔。實相之法不可取著，是滅煩惱處，故不名魔。問：實相何故不可取著？答：若以有心著實相，實相竟非有，故有心不能著；若以無心著實相，實相竟非無。如是亦有亦無、非有非無四句，內外並不能著，故不生煩惱。既不生煩惱，會於實相，能滅罪累。故論云「譬如蛇著一切物，唯不能著火炎。波若如火炎，四邊不可觸，以燒手故。」是以眾生能著一切法，不能著實相。實相既是滅煩惱處，是以二十七門並為通於實相，實相若顯便發正觀，正觀若發戲論斯亡。是以論初云「能說是因緣，善滅諸戲論。」蓋是十方三世諸佛菩薩經論之大意也。問：若爾，何故有二十七門？答：龍樹開諸門者但為入理，意不在門；若不取所入理為正，而但尋究通理之門或前或後、或破或立者，如是之人住在門外竟不能入理。論主意在入理不在於門，而人在諸門不在入理，與論相違，非師資之道。又尋究諸門既不入理，則舊惑不除，更於門處起新煩惱，可謂服於甘露還成毒藥，故亦不應問次第也。而復須明次第者，上就動靜四儀顯於實相，令發生正觀滅諸煩惱；今就六根顯於實相，令發生正觀滅諸煩惱。若前門已悟，不須此品；但為根性不同、受悟各異，歷法觀之，故復說也。問：何故就此身心顯於實相發觀滅惑？答：一切凡夫於此身心常起愛見煩惱，以煩惱故有業，業故受苦報。今觀察此身本來寂滅即是實相，既是實相便是法身。故《淨名經》云「觀身實相，觀佛亦然。」蓋是一論之通意也。次別明六情次去來者，〈因緣品〉釋八不之始、〈去來品〉解八不之終，始終既彰則一切法畢竟不可得。外人不受斯旨，若一切畢竟空者，經明十二入攝一切法，云何言一切法空？若一切法空，不應說十二入。故上二品總破一切法，今對論主總立一切法，故說此品也。二者接次鉤鎖相生者，上品初外人舉世間眼見三時有去，謂過去已去、未來當去、現在正去。論主即就三世撿無有去：過去既謝，去法已滅，即無有去；未來未有，亦無有去；現在一念不停、舉足便滅，亦無有去。惑者問云：若三世無去，即眼不應見；既有眼所見，不應無。論主更以三門求眼所見竟不可得，何所見耶？今外人復云：若無所見去來，應無能見之眼；既有能見之眼，寧無所見去來？故此品觀無能見之眼，即入實相與實相相應，既與實相相應即不受此六根，以不受六根名為法身，為眾生故化生五道，說此法門使物了悟亦得法身。是以次〈去來品〉觀於六情。問：云何名於眼情？答：計於眼情凡有七種：一者世俗之流但云眼能見色，而不能窮究本末原由。二者外道之人云五塵生五大，五大成五根。但眼內火大偏多，故眼能見色；耳內空大偏多，故耳能聞聲；鼻根地大偏多，故鼻能聞香；舌根水大偏多，故舌能知味；身根風大偏多，故身能覺觸；意根既是心識，非五大所成，若是肉心，為地大所成也。三者復有外道謂但以一塵成一大，如色塵成火大，而火大成眼根，故眼能見色；聲塵成空大，空大成耳根，故耳能聞聲；味塵成水大，水大成舌根，故舌能知味；香塵成地大，地大成鼻根，故鼻能聞香；觸塵成風大，風大成身根，故身還覺觸。四者毘曇人云：眼耳鼻舌四根為十微共成，謂地、水、火、風、色、香、味、觸及眼根為九，而此眼根附著身根，故有十微。身根但有九微，無眼等四根，故論偈云「極微在四根，十種應當知，身根九餘八，謂在有香地。」五《成實論》云「四微成四大，四大成五根，五根是假名無有實體。」就三假辨者，四微是法假、五根為受假、眾生是名假。六者犢子部云：四大和合成眼，別有眼體異於四大。上來六部並云有眼。第七方廣道人云：但見四大，無別總眼；總眼既無，亦無四大。故一切法空，如龜毛兔角。問：論主云何破此諸計？答：凡有此眼根，見於好色即起貪心、若見惡色便生瞋恚、見不好不惡即生無明，因三煩惱發於三業，三業因緣往來六趣。總上六部於眼起於有見、方廣於眼起於無見，有無是六十二見根本，有無既成諸見便立，若有諸見必有於愛見，愛見煩惱不得解脫。今破此有無二見，即愛見不生，便得解脫。問：云何破耶？答：觀此眼根本來空寂，故不同六家之有；雖畢竟空而眼見宛然，故異方廣之無。故《淨名經》云「有佛世尊得真天眼，悉見諸法不以二相」義。《華嚴經》云「眼根入三昧，耳根起正受，觀眼無生無自性，說空寂滅無所有。」如此等文並明眼根宛然而無所見，雖無所見而無所不見，故空有無礙。空有既無礙，一根為六用、六根為一用，用能為無用、無用而能用，以用無礙是故唯佛得稱為我，我者謂自在義也。又雙破凡夫二乘兩病，故說此品。凡夫見有此六根，起諸煩惱如鳥投網，二乘有六根即不能無六。若入觀無六根，即不能為六用。如淨名呵阿那律云：「眼若作相則同外道，若無作相即是無為，不應有見。」故失對當時，受屈於二難。今明菩薩了六無六無有礙相，則越聖越凡，故說此品也。又說此品者，《法華》明六根清淨，《普賢觀經》懺六根罪，彼經云「若有眼根惡業障不清淨，當誦大乘經、思念第一義，是名懺悔眼能盡諸惡業。」故知欲為真實懺悔，當依此品觀六根畢竟空。《大集經》云「若有說言眼見色乃至意能知諸法，是人流轉生死中無量億劫受諸苦。」如是諸大乘正以觀六根為入道之要，是故此品總而釋之。又有此品來者，從〈因緣品〉至此有三立三破：初引毘曇論立、次引去來事立、今引經立，以備破三立，故有三破也。又有此品來者，上兩品求生滅去來畢竟不可得，外人便謂論主能見諸法無生滅去來，故上云「世間眼見故。若爾，終有能見之眼、所見之境。」是故今明既無生滅去來，豈有能見所見？即上破於生滅，今泯於境智，故有此品來也。

Question: For what reason is there this chapter? Answer: The twenty-seven chapters are none other than twenty-seven approaches; that which is entered is nowhere different. They serve to provide passage into the principle of the real mark of all dharmas. Only this one principle is termed real; everything apart from this is entirely false and deceptive. Thus the Mahāprajñāpāramitopadeśa says: "Except for the real mark, all other dharmas are without exception termed Māra." Why is this? All dharmas are false and deceptive, and furthermore can generate afflictions. Afflictions generate karma, and karma generates suffering fruits; therefore they are termed Māra. The dharma of the real mark cannot be grasped or clung to; it is the place where afflictions are extinguished, and so is not termed Māra. Question: Why can the real mark not be grasped or clung to? Answer: If one clings to the real mark with a mind of existence, the real mark is ultimately not existent, so a mind of existence cannot cling to it. If one clings to the real mark with a mind of non-existence, the real mark is ultimately not non-existent. In like manner, throughout the four propositions—both existent and non-existent, and neither existent nor non-existent—neither internally nor externally can one cling to it, and therefore afflictions do not arise. Once afflictions do not arise, one accords with the real mark and is able to eradicate the burden of sins. Thus the treatise says: "Like a snake that can cling to all things, yet cannot cling to fire. Prajñā is like fire: its four sides cannot be touched, for it will burn the hand." Therefore, sentient beings can cling to all dharmas, but cannot cling to the real mark. Since the real mark is the place where afflictions are extinguished, the twenty-seven approaches all serve to provide passage to the real mark. If the real mark is revealed, right contemplation is brought forth; if right contemplation is brought forth, prapañca is thereby terminated. Hence the beginning of the treatise states: "He who was able to expound this dependent origination, skilfully extinguishing all prapañca." This is indeed the broad import of the sūtras and treatises of all Buddhas and bodhisattvas of the ten directions and the three times. Question: If so, why are there twenty-seven approaches? Answer: Nāgārjuna opened these various approaches solely to effect entry into the principle; the intent does not lie in the approaches. If one does not take the principle entered as primary, but merely investigates the approaches that lead to the principle—whether earlier or later, whether refuting or establishing—such a person remains outside the gate and can never enter the principle. The treatise master's intent lies in entering the principle and not in the approaches, yet people dwell in the various approaches and do not abide in entering the principle; this conflicts with the treatise and is not the way of teacher and disciple. Furthermore, if in investigating the various approaches one does not enter the principle, former delusions will not be eliminated, and one will instead give rise to new afflictions concerning the approaches. This may be called taking amṛta only for it to turn into poison; therefore, one should also not inquire into the sequence. Yet the reason the sequence must again be explained is that above, relying on the four postures of motion and rest, the real mark was revealed to cause the generation of right contemplation and extinguish all afflictions; now, relying on the six sense faculties, the real mark is revealed to cause the generation of right contemplation and extinguish all afflictions. If one was already awakened through the previous approach, this chapter would not be needed; but because capacities are not identical and understanding and awakening differ, the contemplation is applied across different dharmas, and thus it is expounded once more. Question: Why is the real mark revealed and contemplation brought forth to extinguish delusion with respect to this body and mind? Answer: All ordinary persons constantly give rise to the afflictions of craving and views with respect to this body and mind; because of afflictions there is karma, and because of karma they receive painful retribution. Now, observing that this body is originally quiescent is itself the real mark; being the real mark, it is the dharmakāya. Hence the Vimalakīrtinirdeśa-sūtra says: "Contemplating the real mark of the body, one contemplates the Buddha in the same way." This is the general intent of the entire treatise. Next, to explain specifically why [the Chapter on] the Six Sense Faculties follows [the Chapter on] Going and Coming: the "Chapter on Conditions" explains the beginning of the eight negations, and the "Chapter on Going and Coming" explains the end of the eight negations. Once the beginning and end are elucidated, all dharmas are ultimately unobtainable. The outsider does not accept this tenet, thinking: "If all is ultimately empty, yet the sūtras explain that the twelve sense bases encompass all dharmas, why do you say that all dharmas are empty? If all dharmas were empty, the twelve sense bases should not have been taught." Thus, while the preceding two chapters generally refuted all dharmas, now the outsider generally establishes all dharmas against the treatise master; therefore, this chapter is expounded. Second, regarding their linked generation in consecutive sequence: at the beginning of the previous chapter, the outsider cited ordinary ocular perception that going exists in the three periods of time, claiming that there is what has already gone in the past, what is yet to go in the future, and what is currently going in the present. The treatise master then examined the three times and found that there is no going: since the past has already elapsed and the dharma of going has ceased, there is no going; the future does not yet exist, so there is also no going; and the present does not halt for a single thought-moment, perishing as soon as the foot is raised, so there is also no going. The deluded person then asked: "If in the three times there is no going, then the eye should not see it; since there is what is seen by the eye, it should not be non-existent." The treatise master further sought what is seen by the eye by means of three approaches, and it was completely unobtainable; what then could be seen? Now the outsider speaks again: "If there is no going or coming that is seen, there should be no eye that is capable of seeing; but since there is an eye capable of seeing, how could there not be a going and coming that is seen?" Therefore, this chapter contemplates that there is no eye capable of seeing, and one thereby enters the real mark and corresponds with the real mark. Once one corresponds with the real mark, one does not receive these six sense faculties; not receiving the six sense faculties is called the dharmakāya. For the sake of sentient beings, one takes birth transformationally in the five destinies, expounding this Dharma gate so that beings might clearly awaken and likewise attain the dharmakāya. Therefore, following the "Chapter on Going and Coming," the six sense faculties are contemplated. Question: What is meant by the ocular faculty? Answer: There are seven assertions concerning the ocular faculty. First, worldly people merely say that the eye can see forms, but cannot fathom the ultimate origins or causes. Second, non-Buddhists say that the five sense objects produce the five great elements, and the five great elements constitute the five sense faculties; but within the eye, the fire element predominates, and so the eye can see forms; within the ear, the space element predominates, and so the ear can hear sounds; within the nasal faculty, the earth element predominates, and so the nose can smell odors; within the tongue faculty, the water element predominates, and so the tongue can discern tastes; within the body faculty, the wind element predominates, and so the body can perceive touch; the mental faculty, being the mind and consciousness, is not constituted by the five great elements, though if it is the physical heart, it is constituted by the earth element. Third, there are other non-Buddhists who maintain that only a single sense object constitutes a single great element: as the form object constitutes the fire element, and the fire element constitutes the ocular faculty, the eye can see forms; the sound object constitutes the space element, and the space element constitutes the auditory faculty, so the ear can hear sounds; the taste object constitutes the water element, and the water element constitutes the gustatory faculty, so the tongue can discern tastes; the odor object constitutes the earth element, and the earth element constitutes the olfactory faculty, so the nose can smell odors; the tactile object constitutes the wind element, and the wind element constitutes the bodily faculty, so the body perceives touch. Fourth, Abhidharma masters say: the four faculties—eye, ear, nose, and tongue—are constituted together of ten subtle atoms, namely earth, water, fire, wind, form, odor, taste, touch, and the ocular faculty making nine, and because this ocular faculty is attached to the bodily faculty, there are ten subtle atoms. The bodily faculty has only nine subtle atoms, lacking the four faculties of eye and so on; hence the verse in the treatise says: "Subtle atoms in the four faculties / Are known to be of ten kinds; / In the bodily faculty there are nine, and in the rest eight, / That is, in realms where odor exists." Fifth, the Tattvasiddhi-śāstra says: "Four subtle atoms constitute the four great elements; the four great elements constitute the five faculties; the five faculties are provisional designations without real substance." Distinguishing them in terms of the three kinds of provisionality: the four subtle atoms are provisionality of dharmas, the five faculties are provisionality of reception, and sentient beings are provisionality of names. Sixth, the Vātsīputrīyas say: the four great elements combine to form the eye, and there is a distinct substance of the eye different from the four great elements. The six groups above all state that the eye exists. Seventh, the masters of the Broad and Impartial say: one only sees the four great elements, and there is no distinct composite eye; since the composite eye does not exist, neither do the four great elements exist. Therefore, all dharmas are empty, like turtle hair or rabbit horns. Question: How does the treatise master refute these various assertions? Answer: Wherever there is this ocular faculty, seeing attractive forms one gives rise to greed, seeing repulsive forms one gives rise to hatred, and seeing forms that are neither attractive nor repulsive one gives rise to ignorance. Due to these three afflictions, the three karmas are initiated, and by the causes and conditions of the three karmas, one transmigrates through the six destinies. The six groups above all give rise to the view of existence regarding the eye, while the Broad and Impartial give rise to the view of non-existence regarding the eye. Existence and non-existence are the roots of the sixty-two views; once existence and non-existence are established, all views are posited. Wherever there are views, there must certainly be craving and views; bound by the afflictions of craving and views, one cannot attain liberation. Now, refuting these two views of existence and non-existence, craving and views do not arise, and one thereby attains liberation. Question: How does he refute them? Answer: He contemplates that this ocular faculty is originally empty and quiescent, and so it is not the same as the existence asserted by the six schools; although it is ultimately empty, ocular vision is vividly apparent, and so it is distinct from the non-existence of the Broad and Impartial. Hence the Vimalakīrtinirdeśa-sūtra says: "There is a Buddha, a World-Honoured One, who has attained the true divine eye, completely seeing all dharmas without duality." The Avataṃsaka-sūtra says: "The ocular faculty enters samādhi, and the auditory faculty arises in right absorption; contemplating the eye as unproduced and without intrinsic nature, one expounds emptiness, quiescence, and complete non-existence." Passages such as these all clarify that the ocular faculty is vividly apparent and yet sees nothing; though it sees nothing, there is nothing it does not see, and thus emptiness and existence are unhindered. Since emptiness and existence are unhindered, one faculty performs the functions of all six, and the six faculties perform the function of one; function can become non-function, and non-function is able to function. Because its functions are unhindered, the Buddha alone can be termed the 'Self', 'Self' meaning sovereignty. Furthermore, this chapter is expounded to jointly refute the two maladies of ordinary persons and the two vehicles. Ordinary persons see these six faculties as existent and give rise to various afflictions, like birds throwing themselves into a net. Those of the two vehicles, having the six faculties, are unable to be without the six; if they enter contemplation and lack the six faculties, they cannot perform the six functions. Just as Vimalakīrti rebuked Aniruddha, saying: "If the eye has the mark of conditioned activity, it is the same as the non-Buddhists; if it lacks the mark of conditioned activity, it is unconditioned and should have no vision." Thus he was at a loss for an answer at that time, succumbing to the two dilemmas. Now it is clarified that bodhisattvas understand that the six are devoid of the six without any mark of hindrance, thereby transcending both sage and ordinary person; therefore, this chapter is expounded. Furthermore, as for why this chapter is expounded: the Lotus Sūtra explains the purification of the six sense faculties, and the Sūtra on the Contemplation of Samantabhadra explains the repentance of the sins of the six sense faculties, where that sūtra says: "If there are obstacles of evil karma in the ocular faculty that are impure, one should chant the Mahāyāna sūtras and contemplate the primary truth; this is called repentance of the eye, which can exhaust all evil karma." Thus we know that if one wishes to practice true repentance, one should rely on this chapter to contemplate the six faculties as ultimately empty. The Mahāsaṃnipāta-sūtra says: "If someone says that the eye sees forms, down to the mind being able to cognize all dharmas, this person will transmigrate in saṃsāra for immeasurable koṭis of kalpas suffering various pains." Such Mahāyāna texts precisely take the contemplation of the six sense faculties as the essential entry into the path; for this reason, this chapter interprets them comprehensively. Furthermore, the reason this chapter occurs is that from the "Chapter on Conditions" to this point, there are three establishments and three refutations: first, establishing based on the Abhidharma treatises; next, establishing based on the fact of going and coming; and now, establishing based on the sūtras. In order to fully refute the three establishments, there are three refutations. Furthermore, this chapter occurs because, in the preceding two chapters, seeking production, cessation, going, and coming, they were found to be ultimately unobtainable; the outsider then supposed that the treatise master was capable of seeing all dharmas as without production, cessation, going, or coming, as said above: "Because of ordinary ocular perception. If so, there is ultimately an eye capable of seeing and an objective realm that is seen." Therefore, it is now clarified that since there is no production, cessation, going, or coming, how could there be a seer and what is seen? Thus, the previous chapters refuted production and cessation, while the present chapter obliterates objective realm and cognition; therefore, this chapter follows.