中觀論疏 8.30

8.30

「問曰知佛」下，此釋第二章菩薩得益。就文為二：前釋得二智益，後釋得斷益。初又二：前問：次答。問中又二：一者領前四句之法。「又得實相者云何」，第二問。後問中為二：初問得解人相。「又實相云何」，問人內證之法。即發起偈二文，故生此二問。「答曰」下，答其二問，即為二別。答第一問，釋偈「自知不隨他」一句。「此中無法可取」下，釋偈下三句。答第二問，凡釋三義：初釋寂滅。「寂滅相故」下，釋不戲論句。二「戲論無故」下，釋「無異無分別」下兩句也。「問曰」下，釋得方便智益。前問、次答。問中作斷常二問，欲發起後不斷不常也。答中文二：一指前，用第一義門答，第一義中無有斷常。「得實相者」下，第二就世諦門答。一切答中不出二諦，又顯二諦並離斷常俱是中道。答文正釋偈本。「問曰若如是解」下，第二釋得涅槃益。前問、次答。答中前釋上半法說。「得常樂涅槃」者，問：前以明涅槃，今何故復說？答：前是小乘餘無餘涅槃，今是菩薩大般涅槃常樂我淨。若不作聲聞菩薩兩教分此文者則成煩重，故後代講者宜須依之。「是故說」下，釋下半喻說涅槃。

From “The question asks: Knowing that the Buddhas” downward explains the second section, the bodhisattva's attainment of benefit. In the text there are two parts: first, explaining the benefit of attaining the two wisdoms; later, explaining the benefit of attaining abandonment. The first part also has two: first, the question; next, the answer. In the question there are also two parts: first, summing up the dharma of the preceding four propositions. “And what is one who has attained the real mark like?” is the second question. In the latter question there are two: first, asking about the characteristics of the person who has attained understanding. “And what is the real mark?” asks about the dharma inwardly realized by the person. This prompts the two texts of the verse, and hence these two questions arise. From “The answer states” downward answers the two questions, which makes two divisions. Answering the first question explains the single line of the verse, “Knowing by oneself, not following another.” From “Herein there is no dharma to be grasped” downward explains the lower three lines of the verse. Answering the second question explains three meanings in all: first, explaining quiescence. From “Because of the mark of quiescence” downward explains the line on freedom from prapañca. Second, from “Because of the absence of prapañca” downward explains the lower two lines: “Without difference and without conceptualization.” From “The question asks” downward explains the benefit of attaining expedient wisdom. First is the question, next is the answer. In the question, two inquiries on annihilation and permanence are made, wishing to bring forth the subsequent neither-annihilation-nor-permanence. The answer text has two parts: first, pointing to what precedes, answering through the gate of ultimate truth, for within the ultimate truth there is neither annihilation nor permanence. From “One who has attained the real mark” downward, second, answering in terms of the gate of conventional truth. All answers do not go beyond the two truths; furthermore, they reveal that both truths are free from annihilation and permanence and both are the middle way. The text of the answer properly explains the verse text. From “The question asks: If one understands thus” downward is the second part, explaining the benefit of attaining nirvāṇa. First is the question, next is the answer. In the answer, the first part explains the doctrinal explanation of the first half-verse. Regarding “Attaining constant and blissful nirvāṇa,” question: Nirvāṇa was explained previously; why is it explained again now? Answer: Previously it was the Hīnayāna nirvāṇa with and without remainder; now it is the bodhisattva's Mahāparinirvāṇa of constancy, bliss, self, and purity. If one does not divide this text into the two teachings of śrāvakas and bodhisattvas, it would become repetitive and cumbersome; therefore, lecturers of later generations ought to rely on this. From “Therefore it is said” downward explains the analogical explanation of nirvāṇa in the lower half-verse.