中觀論疏 1.30

1.30

From "expounded the marks of causes and conditions by means of the Mahāyāna teaching" onward, this second [part] clarifies the teaching responsive to those conditions. The text has two parts: first, directly distinguishing the teaching, and next, citing a sūtra as proof. Regarding "all dharmas are unarisen": the followers of the Hīnayāna say that the unconditioned is unarisen and the conditioned is arisen, so it is not the case that all are unarisen. Now it is clarified that both conditioned and unconditioned, all are unarisen. Thus the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: "Although the path of saṃsāra is long and the realms of sentient beings are manifold, the bodhisattva should right-mindfully reflect in this way: the limit of saṃsāra is like empty space, and the limit of the realm of sentient beings is also like empty space; within this there is no coming and going of saṃsāra, nor is there any one who attains liberation." Because saṃsāra is originally unarisen, there is no coming and going. Since there is no coming and going of saṃsāra, what arising could be extinguished? Hence it is called nirvāṇa, and thus there is no liberation. Therefore, saṃsāra and nirvāṇa are both ultimately empty, and hence all are unarisen. Furthermore, nirvāṇa is originally unarisen, and saṃsāra is also originally unarisen; therefore, it is called "all are unarisen." Regarding "ultimately empty": if there were arising and non-arising, then it would not be ultimately empty; because all are unarisen, it is called "ultimately empty." Question: Why is it called "ultimately empty"? Answer: The Mahāparinirvāṇa-sūtra says: "The bodhisattva is like a scent-elephant that reaches the bottom of the river of the twelve links of causes and conditions; what is called 'the bottom' is the mark of emptiness." Here, in order to distinguish [the bodhisattva] from the hare and the horse, these words are used. From "as spoken in the Prajñā[pāramitā]" onward, the second [part] cites the "Inexhaustible Chapter" of the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra as proof. Question: This treatise elucidates all the sūtras generally; why does it specifically cite the Prajñāpāramitā? Answer: There are six reasons. First, the Mahāprajñāpāramitopadeśa says: "In the Tripiṭaka, the bodhisattva practices were not yet spoken; in the Prajñā[pāramitā], the bodhisattva practices are properly elucidated." Thus the Prajñā[pāramitā] is the beginning of the Mahāyāna, directly contrasting with the Hīnayāna; therefore, its beginning is specifically cited. Second, the Prajñā[pāramitā] explains two paths: first, the path of wisdom (prajñā), and second, the path of expedient means (upāya), which are indeed the father and mother of the Dharma-body of all Buddhas of the three periods of time. Thus the Mahāprajñāpāramitopadeśa says: "Among all Mahāyāna sūtras, it is the most profound and vast"; therefore, it is specifically cited. Third, the Prajñā[pāramitā] directly reveals the true mark, washes away inverted [views] and grasping, develops right contemplation, and eradicates grave transgressions, being essential for entering the path; therefore, it is specifically cited. Fourth, an ancient Prajñā master of Jiangnan Daling said: "The Prajñā[pāramitā] is named 'the Sūtra of Attaining the Path', because one's attainment of the path is precisely due to the true mark." Fifth, the Great Master in the Mountains (Falang) said: "Although the Mahāprajñāpāramitopadeśa broadly explains the Prajñā[pāramitā], the Madhyamaka-śāstra directly explains the core of the Prajñā[pāramitā]; therefore, it specifically cites the Prajñā[pāramitā]. Why is this so? The Madhyamaka-śāstra directly clarifies the middle way of the true mark, causing one to recognize the middle way and give rise to right contemplation. The Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra also directly clarifies the true mark, and on the basis of the true mark, gives rise to prajñā." Because the meanings they clarify are exactly identical, it is specifically cited. Sixth, furthermore, it is merely citing a passage in passing; one should not raise an objection to it. Regarding "contemplating the twelve links of causes and conditions as inexhaustible like empty space": in this, the five natures and the three kinds of prajñā are fully clarified, which have already been explained at the beginning of the chapter. As for "inexhaustible", there are three meanings in all: First, the twelve links of causes and conditions are like empty space, and empty space is precisely the true mark; by contemplating the true mark, right contemplation arises, and hence there are the Buddhas of the three periods of time. The Buddhas of the past contemplated the true mark and generated right contemplation; the true mark is inexhaustible, and so it is for the Buddhas of the other two periods of time. Thus the "Inexhaustible Chapter" says: "The Buddhas of the past studied this prajñā and attained Buddhahood, yet prajñā is inexhaustible; so it is for the Buddhas of the [other] two periods of time." Second, if the true mark fell within the four propositions of existence and non-existence, this would be an exhaustive limit, and would be called "exhaustible"; but because the true mark is beyond the four propositions of existence and non-existence and has no exhaustive limit, it is called "inexhaustible." Third, for the two vehicles, extinguishing the twelve links of causes and conditions constitutes the meaning of exhaustion, because when the two vehicles extinguish the twelve links of causes and conditions, they merely see emptiness and do not see that the twelve links of causes and conditions are themselves the Buddha-nature of the middle way. Now, directly addressing the two vehicles, it clarifies that the bodhisattva knows that the twelve links of causes and conditions are originally unarisen and now also unextinguished; therefore, it is called "inexhaustible." It is precisely this non-arising and non-extinguishing of the twelve links of causes and conditions that is the Buddha-nature; therefore, when the bodhisattva sits at the place of enlightenment, he immediately sees the Buddha-nature.