中觀論疏 4.4

4.4

問：觀何法去來，品名去來？答：上〈因緣品〉明觀三種因緣，今品亦明三義：一者上品明十二因緣不生不滅，今還就因緣辨不來不去。過去二因滅為去、現在五果生為來，乃至現在三因滅為去、未來兩果起為來，故十二因緣但有二分：七分為來、五分為去。今觀此去來，故以目品。問：何故觀因緣去來？答：為五種人未達因緣，是故觀之。一世俗人但見從此到彼為去、反彼還此為來，而不知生所從來、死所趣向。二者九十六術不知因緣本末，謂從自在、微塵等來，去者還至本處。三者五百論師雖知十二因緣往還六趣，而執為定有，不得法空。四如譬喻跋摩之流，雖了因緣空無所有，而不能知本性寂滅。五者學大乘人雖知本性空寂，遂撥因果罪福報應。今破此五人，示正因緣去來無去來義，故觀因緣來去。問：何故破此五人？答：經云「十二緣河，深難得底。」所言底者名為空相，達十二因緣本性空寂到於河底，故名𠌵王。今欲令斯五人了達因緣本無來去，亦到河底同成菩薩，以是義故破此五人。問：二乘人亦了十二因緣空，空中有何法可異？答：二乘但觀十二緣空，不知因緣即有佛性不空之義；大士了達十二緣空，復知佛性不空之義，故與二乘異也。問：二乘但知十二緣空，墮於斷滅；大士具知空與不空，應具墮二邊。答：大士知十二本空，故異凡之有；知有中道佛性不空，異二乘之空。又十二本空故非有，佛性妙有則非空，非空非有即是中道。問：就此義宗云何立於二諦？答：大明佛法凡有三種二諦。一者生死涅槃合為二諦，十二因緣虛妄本空名為世諦，佛性妙有不可說空名為真諦。二者就生死之法自論二諦，十二因緣猶如幻夢、往還六道名為世諦，而本性空寂實無來去名為真諦。三者就涅槃之法自論二諦，涅槃妙有名為世諦，而涅槃亦空名為真諦。問：何處經明涅槃亦空？答：明處甚多，略引二證。一者《大品》釋十八空云「第一義空者，涅槃名第一義，涅槃亦空，名第一義空。」《涅槃經》云「迦毘羅城空，大般涅槃空。」故知諸法未曾生死亦非涅槃，言忘慮絕也。問：此品但據即事動靜明無去來，何以得知約十二因緣？答：上品云「為已習大乘人說十二因緣具足八不」，前品已釋因緣不生不滅，故今就因緣辨不來不去；但理法難明，故寄事釋之耳。問：八不文云「不來不出」，今云何言「不來不去」？答：八不欲破因果相生義，最後兩不窮其內外。若謂必有因生果者，果為從因內而出、為從因外而來？故明不來不出。此品欲即事觀之，以從此往彼為去、反彼還此為來，故云來去也。二者通觀一切法無去來義，故說此品。計去來者乃復無窮，略明七：一世間人取耳目所見，言實有人之動靜寒暑往來。二者外道謂從自在天來為來、來還反為去。復云無因而來、無因而去。三者二世有部從未來來現在、從現在謝過去。四者二世無部未來未有，而假緣故來、緣離則去。五者成實大乘義云「從無明識窟流來，入三界，初起一念善因為來、反原而去。」六者昔地論師義，乖真起妄為來、息妄歸真故去。七者攝大乘師明六道眾生皆從本識來，以本識中有六道種子故生六道也。從清淨法界流出十二部經，起一念聞熏習附著本識，此是反去之始。聞熏習漸增、本識漸減，解若都成則本識都滅，用本識中解性成於報佛，解性不可朽滅。自性清淨心即是法身佛，解性與自性清淨心常合究竟之時，解性與自性清淨心相應一體，故法身常報身亦常也。如此等人並計來有所從、去有所至，必定封執。言有來去者，則五眼不見，故無此去來。三者如文，明觀即事去來，故無有去來，明破去來品。故肇師《物不遷論》云「觀方知彼去，去者不至方。」又云「江河競注而不流，日月歷天而不周。」問：江河競注，云何不流？既云不流，云何競注？答：世俗之人之常情，如所問也。二乘之人未得並觀，亦不能知然。大士得不二觀，不壞假名而說實相，故注而不流；不動真際建立諸法，故不流而注。問：此事難信，云何曉之？答：「近而不可知者，其唯物性乎。言動而靜、似去而留，可以神會，不可以事求。」請陳近喻以況遠理。如吾身在他鄉，夢還本土，既覺已後，身竟不移。故知雖去不動、不動而去。一切諸法喻之如夢，以有一夕之眠則有一朝之覺，既有長夜之寢亦有朗然大覺。周旋五道喻之如夢，正觀達之實無往反，稱之為覺。

Question: Contemplating the coming and going of what dharma gives the chapter the title "Coming and Going"? Answer: The previous "Examination of Conditions" clarified contemplation of three kinds of conditions; this chapter also clarifies three meanings: First, the previous chapter clarified that the twelve links of dependent origination are unarisen and unceasing; now, turning again to dependent origination, it discerns neither coming nor going. The cessation of the two past causes is going, and the arising of the five present effects is coming, up to the cessation of the three present causes being going, and the arising of the two future effects being coming; therefore, the twelve links of dependent origination have only two divisions: seven parts are coming, and five parts are going. Now, contemplating this coming and going, the chapter is titled accordingly. Question: Why contemplate the coming and going of dependent origination? Answer: It is contemplated on behalf of five kinds of people who have not penetrated dependent origination. First, worldly people only see going from here to there as going, and returning from there back to here as coming, while not knowing whence birth comes and whither death tends. Second, the ninety-six heterodox ways do not know the source and end of dependent origination, asserting that things come from Īśvara, atoms, and so forth, and that going is returning to their primal source. Third, the five hundred treatise masters, although knowing that the twelve links of dependent origination cycle through the six destinies, grasp them as definitively existing, failing to attain the emptiness of dharmas. Fourth, those of the sort of Sautrāntika-[Dharma]trāta, although comprehending that dependent origination is empty and non-existent, cannot know that its intrinsic nature is quiescent. Fifth, practitioners of the Mahāyāna, although knowing that the intrinsic nature is empty and quiescent, consequently repudiate cause and effect and the retributive consequences of sin and merit. Now, refuting these five kinds of people reveals the meaning of the neither coming nor going of true dependent origination; therefore, one contemplates the coming and going of dependent origination. Question: Why refute these five kinds of people? Answer: A sūtra says: "The river of the twelve links of conditions is deep and its bed hard to reach." That which is called the "bed" is named the mark of emptiness; penetrating the intrinsic nature of the twelve links of dependent origination as empty and quiescent reaches the river bed, and is therefore called a bull-king. Now, wishing to cause these five kinds of people to thoroughly understand that dependent origination originally has no coming or going, and likewise to reach the river bed and together become bodhisattvas, for this reason these five kinds of people are refuted. Question: Practitioners of the two vehicles also comprehend that the twelve links of conditions are empty; within emptiness, what dharma can be different? Answer: The two vehicles only contemplate the emptiness of the twelve conditions, without knowing that within dependent origination there is the meaning that the Buddha-nature is not empty; the great being thoroughly understands the emptiness of the twelve conditions and also knows the meaning that the Buddha-nature is not empty; therefore, they differ from the two vehicles. Question: The two vehicles only know that the twelve conditions are empty, falling into annihilation; since the great being fully knows both emptiness and non-emptiness, they should fully fall into both extremes. Answer: Because the great being knows that the twelve [conditions] are originally empty, they differ from ordinary beings' [attachment to] existence; because they know that there is the middle-way Buddha-nature that is not empty, they differ from the two vehicles' emptiness. Furthermore, because the twelve [conditions] are originally empty, they are not existent; because the Buddha-nature is subtle existence, it is not empty; neither empty nor existent is precisely the middle way. Question: In terms of this doctrinal principle, how are the two truths established? Answer: To broadly elucidate the Buddha Dharma, there are generally three kinds of two truths. First, saṃsāra and nirvāṇa are combined as the two truths: the twelve links of dependent origination being deceptive and originally empty is called conventional truth; the Buddha-nature's subtle existence being inexpressible as empty is called ultimate truth. Second, discussing the two truths within the dharmas of saṃsāra themselves: the twelve links of dependent origination being like illusions or dreams, cycling through the six paths, is called conventional truth; while their intrinsic nature being empty and quiescent, with truly no coming or going, is called ultimate truth. Third, discussing the two truths within the dharmas of nirvāṇa themselves: nirvāṇa's subtle existence is called conventional truth; while nirvāṇa also being empty is called ultimate truth. Question: Where in the sūtras is it clarified that nirvāṇa is also empty? Answer: The places where it is clarified are very numerous; I will briefly cite two proofs. First, the *Large Sūtra*, in explaining the eighteen emptinesses, says: "As for the emptiness of the ultimate truth, nirvāṇa is called the ultimate truth; nirvāṇa is also empty, which is called the emptiness of the ultimate truth." The *Nirvāṇa Sūtra* says: "The city of Kapilavastu is empty; great parinirvāṇa is empty." Therefore, we know that all dharmas have never been saṃsāra, nor are they nirvāṇa; words are forgotten and thoughts are severed. Question: This chapter merely relies on concrete movement and stillness to clarify that there is no coming or going; how is it known that it concerns the twelve links of dependent origination? Answer: The previous chapter says: "For those who have already practiced the Mahāyāna, the twelve links of dependent origination are taught as completely possessing the eight negations." The previous chapter has already explained that dependent origination is neither arising nor ceasing, so now, in terms of dependent origination, it discerns neither coming nor going; but since principle and dharma are difficult to understand, it is explained by lodging it in concrete phenomena. Question: The text of the eight negations says "neither coming nor departing", so why does it now say "neither coming nor going"? Answer: The eight negations wish to refute the meaning of the mutual production of cause and effect; the last two negations exhaust its interior and exterior. If one says that there is definitely a cause that produces an effect, does the effect emerge from within the cause, or does it come from outside the cause? Therefore, it clarifies neither coming nor departing. This chapter wishes to contemplate it immediately in terms of concrete phenomena, taking going from here to there as going, and returning from there back to here as coming; therefore, it says "coming and going". Second, this chapter is spoken because it comprehensively contemplates all dharmas as lacking the meaning of coming and going. Assertions of coming and going are indeed inexhaustible, but I will briefly clarify seven: First, worldly people seize upon what is seen and heard by ear and eye, saying that human movement and stillness, and the coming and going of cold and heat, truly exist. Second, outsiders state that coming from Maheśvara is coming, and coming back in return is going; they also say that things come without a cause and go without a cause. Third, the school asserting the existence of the two times holds that from the future one comes into the present, and from the present one passes away into the past. Fourth, the school asserting the non-existence of the two times holds that the future does not yet exist, but comes on account of conditions, and when conditions disperse, goes. Fifth, the *Tattvasiddhi* and Mahāyāna doctrine states: "Streaming from the cave of ignorance and consciousness, entering the three realms, the initial arising of a single thought of a wholesome cause is coming; returning to the source is going." Sixth, the doctrine of the former Dilun masters: deviating from the real to give rise to delusion is coming; ceasing delusion to return to the real is going. Seventh, the Sheling masters clarify that sentient beings of the six paths all come from the fundamental consciousness; because within the fundamental consciousness there are seeds of the six paths, they are born in the six paths. From the pure dharmadhātu the twelve divisions of sūtras stream forth; giving rise to a single thought of perfuming through hearing attaches to the fundamental consciousness, which is the beginning of turning back and going. As perfuming through hearing gradually increases, the fundamental consciousness gradually diminishes; if understanding is completely fulfilled, then the fundamental consciousness is completely extinguished, using the nature of understanding within the fundamental consciousness to accomplish the reward Buddha, for the nature of understanding cannot decay or perish. The naturally pure mind is precisely the Dharmakāya Buddha; when the nature of understanding and the naturally pure mind are constantly united to the ultimate point, the nature of understanding and the naturally pure mind correspond as a single substance; therefore, the Dharmakāya is eternal and the Sambhogakāya is also eternal. People such as these all assert that coming has a source and going has a destination, clinging to them with fixed attachment. If one claims there is coming and going, it is not seen by the five eyes; therefore, this coming and going does not exist. Third, as in the text, it clarifies contemplating concrete coming and going, so that there is no coming or going, which explains the chapter refuting coming and going. Therefore, Master Zhao's *Immutability of Things* says: "Looking at the direction, one knows they went; but the goer does not arrive at the direction." It also says: "Rivers vie to rush along yet do not flow; the sun and moon traverse the sky yet do not orbit." Question: If rivers vie to rush along, how do they not flow? Since you say they do not flow, how can they vie to rush along? Answer: The ordinary sentiments of worldly people are as you have asked. People of the two vehicles have not yet attained simultaneous contemplation, so they also cannot know how it is so. The great being attains the non-dual contemplation: without destroying provisional designations they expound real mark, and therefore they rush along without flowing; without moving from the true limit they establish all dharmas, and therefore without flowing they rush along. Question: This matter is difficult to believe; how can it be understood? Answer: "As for that which is near yet cannot be known, is it not the nature of things? Moving yet still, seemingly going yet remaining, it can be grasped by the spirit, but cannot be sought through concrete matters." Please allow me to present an analogy close at hand to illustrate the distant principle. Just as when my body is in a foreign land and I dream of returning to my homeland, after waking, the body after all has not moved. Thus we know that although going, there is no motion; without motion, there is going. All dharmas are analogized as like a dream: having a night's sleep, there is a morning's awakening; having slumbered through the long night, there is also the bright great awakening. Wheeling through the five paths is analogized as like a dream; right contemplation penetrates that there is truly no going and returning, which is called awakening.