中觀論疏 9.25

9.25

大乘觀行凡有二門：二十一品求世間人法不可得明大乘觀行、此下四品求出世人法不可得辨大乘觀行。世間人法麁易觀，故先明之；出世人法妙難破，是以後說。又自上已來外人舉世間以救世間，義既不立，今此一章舉出世間以救世間。既有出世便有世間，故論主次破出世，既無出世，何有世間？又大小學人皆言世出世二，《涅槃經》云「明與無明愚者謂二，智者了達知其無二。」今欲顯世出世無有二相。既無有二，亦無不二、亦二不二、非二不二，便入實相發生正觀，則戲論斯滅，故次觀出世也。又惑者見世出世二，故世與出世並成世間，不能離世間。今了達世出世無二方名出世間，欲令外人因世間悟出世，故破出世間。

The contemplative practice of the Mahāyāna comprises two approaches: the twenty-one chapters seek worldly persons and phenomena as unfindable to illuminate the contemplative practice of the Mahāyāna; the four chapters below seek transcendent persons and phenomena as unfindable to distinguish the contemplative practice of the Mahāyāna. Worldly persons and phenomena are coarse and easy to contemplate, hence they are explained first; transcendent persons and phenomena are subtle and difficult to refute, hence they are addressed later. Furthermore, up to this point, the outsider cited the worldly to rescue the worldly, but since that thesis could not be established, this chapter now cites the transcendent to rescue the worldly. Since there is the transcendent, there is the worldly; therefore the author next refutes the transcendent, for once there is no transcendent, how could there be the worldly? Furthermore, both Mahāyāna and Hīnayāna students say that worldly and transcendent are two, whereas the Nirvāṇa Sūtra says, "Light and ignorance are considered two by the foolish; the wise comprehend and know that they are not two." Now, wishing to reveal that worldly and transcendent have no dual characteristics—since there is no duality, neither is there non-duality, nor both duality and non-duality, nor neither duality nor non-duality—one enters into the true mark and gives rise to right contemplation, whereupon prapañca is extinguished; hence one next contemplates the transcendent. Furthermore, the deluded see worldly and transcendent as two, so both the worldly and the transcendent become worldly, and they cannot transcend the worldly realm. Now, fully comprehending that worldly and transcendent are non-dual is alone termed transcendent; wishing to cause the outsider to awaken to the transcendent by means of the worldly, he refutes the transcendent.