中觀論疏 7.26

7.26

所以有此品來者，具於六義：一者論主上明諸法無待無絕，外人信之云：若言有待有絕不得，應於波若心會實相；今若能無待無絕，空有俱淨始得與實相合。故今更破之，明既無待絕，豈有合散？故《大品》云「菩薩習波若時，不見合與不合，亦不見應與不應，乃名與波若相應」也。攝論師立應身佛與法身相應，亦作此責之。二者上來有四種著者，皆由有心作解，所以故破著。是故此品更復就事求撿身心及以人我竟不可得，誰作解耶？復以何物生於著耶？三者諸行名五陰，〈五陰品〉雖觀五陰空，義猶未盡，更就行門而觀撿之。合義唯是六情，上〈六情品〉雖觀六情不可得，義亦未盡，更就根塵和合求撿無從，故有此品。四者〈行品〉破無性五陰，今破緣合根塵，故上來已破其實有，今破其假有。問：何故觀六根不與六塵合耶？答：顛倒眾生謂根塵為二，故根與塵合，則生三毒煩惱，煩惱故業業則有苦果；今觀根塵本自無合，則煩惱不生，故無業苦。五者上〈行品〉雖破異義，但是略破，義猶未盡；此品中廣破一切諸法異義。所以破異者，合起於異，無異故則無合，故破異也。六者含識之流皆謂萬像為異，起於惑障，不得解脫；今此品求一切法異義無從，則煩惱不起，故有此品。問：誰計合耶？答：略有四師。一世間人常云六根與六塵合；二外道情神意塵四合生知；三毘曇人云別有觸數能和會根塵；四成論義直明根與塵合無別觸數。今求合義無從，故以目品。

The reason this chapter comes next embodies six meanings: First, the author previously explained that all phenomena are without dependence and without absoluteness; the opponent believed this and said: "If speaking of having dependence and having absoluteness is unacceptable, one's mind should accord with the true reality in prajñā. If one can now be without dependence and without absoluteness, with both emptiness and existence purified, only then can one combine with the true reality." Therefore he now refutes this further, clarifying that since there is neither dependence nor absoluteness, how could there be combination and separation? Thus the Pañcaviṃśatisāhasrikā-prajñāpāramitā states: "When a bodhisattva practices prajñā, he sees neither combination nor non-combination, nor does he see correspondence or non-correspondence; only this is named corresponding with prajñā." The masters of the Mahāyānasaṃgraha posit that the response body of the Buddha corresponds with the Dharma body; they should also be challenged with this. Second, the four kinds of attachment mentioned above all arise because there is a mind forming an understanding; that is why the attachments were refuted. Therefore, this chapter further investigates the body, mind, and personal self in terms of concrete facts, yet in the end they cannot be found; who forms an understanding? And with what thing does attachment arise? Third, all conditioned activities are called the five aggregates; although the "Examination of the Aggregates" contemplated the emptiness of the five aggregates, the meaning was not yet exhausted, so they are further investigated through the approach of activity. The meaning of combination belongs only to the six sense-faculties; although the preceding "Examination of the Six Sense-Faculties" contemplated that the six sense-faculties cannot be found, the meaning was also not yet exhausted, and investigating the combination of faculties and objects yields nothing; hence this chapter exists. Fourth, the "Examination of Action" refuted the five aggregates devoid of intrinsic nature, while this chapter refutes the faculties and objects combined by conditions; thus what came before already refuted their real existence, and now refutes their provisional existence. Question: Why contemplate that the six faculties do not combine with the six dusts? Answer: Inverted sentient beings consider faculties and dusts to be two, and because faculties combine with dusts, the afflictions of the three poisons arise; because of afflictions there is karma, and karma results in painful fruit. Now contemplating that faculties and dusts are originally without combination, afflictions do not arise, and therefore there is no suffering of karma. Fifth, although the preceding "Examination of Action" refuted the meaning of difference, it was only a brief refutation and the meaning was not yet exhausted; in this chapter, the meaning of difference in all phenomena is refuted extensively. The reason difference is refuted is that combination arises from difference; if there is no difference, there is no combination; hence difference is refuted. Sixth, all conscious beings consider the myriad phenomena to be different and give rise to obstacles of delusion, unable to attain liberation; now in this chapter, seeking the meaning of difference in all phenomena yields nothing, so afflictions do not arise; hence this chapter exists. Question: Who posits combination? Answer: Broadly speaking, there are four masters: First, worldly people constantly say that the six faculties combine with the six dusts. Second, non-Buddhists [say that] the four—sense-faculty, spirit, manas, and dust—combine to produce cognition. Third, the Abhidharmakośa/Sarvāstivāda masters say that there is a distinct mental factor of contact that can combine faculties and dusts. Fourth, the doctrine of the Tattvasiddhi directly clarifies that faculties combine with dusts without a distinct mental factor of contact. Now, since seeking the meaning of combination yields nothing, it is used to name the chapter.