中觀論疏 9.37

9.37

開此品者，異釋云云，多不中詣。今分為二：第一破煩惱顛倒生義；「若煩惱性實」下，第二破滅顛倒煩惱義。所以開此二者，大小內外皆言：前有顛倒煩惱生，後修治道斷之令滅。是故今明煩惱本自不生、今亦不滅。又《淨名經》云「若須菩提不斷煩惱亦不與俱，乃可取食。」與煩惱俱，謂凡夫人也。斷煩惱，謂二乘也。今初章求煩惱生不得，釋不俱義；次章辨煩惱不滅，明不斷義。《普賢觀》云「十方諸佛說懺悔法，不斷結使海、不住結使海。」亦與此同耳。此二章即是方等大懺悔，於念念中能見普賢及十方佛滅重罪也。又此二章觀顛倒不生不滅，即是中道發正觀也。又觀不生不滅，即是法身涅槃。故《無行經》云「三毒是無量諸佛道」也。

As for dividing this chapter, various explanations abound, but most fail to hit the mark. We now divide it into two: First, refuting the doctrine that defilements and errors arise. From "If the nature of defilement is real" onward is the second part, refuting the doctrine that errors and defilements are extinguished.

Why divide it into these two? Because Lesser and Great, internal and external, all say: first there is the arising of error and defilements, and later one cultivates the path of remedy to sever them and make them cease. Therefore, he now clarifies that defilements are originally unarisen and now likewise unceasing. Furthermore, the *Vimalakīrti-nirdeśa-sūtra* says: "If Subhūti neither severs defilements nor abides with them, only then may you take the food." Abiding with defilements refers to ordinary people; severing defilements refers to the two vehicles. Now the first section, seeking the arising of defilements without finding it, explains the meaning of "not abiding with"; the next section, distinguishing that defilements do not cease, clarifies the meaning of "not severing." The *Samantabhadra Contemplation Sūtra* says: "The Buddhas of the ten directions speak the dharma of repentance: do not sever the ocean of fetters, do not dwell in the ocean of fetters." This is also identical to that. These two sections are precisely the Great Repentance of the Vaipulya sūtras, in which from thought to thought one can behold Samantabhadra and the Buddhas of the ten directions extinguishing heavy sins. Furthermore, these two sections contemplate errors as neither arising nor ceasing, which is the middle way giving rise to correct contemplation. In addition, contemplating non-arising and non-ceasing is itself the dharmakāya and nirvāṇa. Hence the *Wuxing jing* says: "The three poisons are the path of immeasurable Buddhas."