中觀論疏 2.11

2.11

Next, regarding "neither annihilation nor permanence": once one hears that the ultimate truth is neither arising nor ceasing, one customarily claims that there is a naturally fourfold-transcending principle of ultimate truth, and that whether there is a Buddha or no Buddha its nature and characteristics abide permanently, so it is permanent; yet since the ultimate truth transcends the four alternatives (catuṣkoṭi), this is annihilation. Now, to refute this annihilation and permanence, it is said to be neither annihilation nor permanence. Because it is not definitively the case that this ultimate principle exists, it is not permanent; because there have never been four alternatives that could be transcended, it is said to be not annihilated—this is called the middle way. Regarding "neither unity nor difference": once confused people hear of neither arising nor ceasing, and neither annihilation nor permanence, they then claim that the principle of the ultimate truth has no distinction, and thus call it "unity." This is what Kaishan adopted. Guangzhai claimed that the ultimate principle also has shallowness and depth, and thus successive stages partition the ultimate truth, and thus called it "difference." Now both are refuted, and thus it is said to be neither unity nor difference. Therefore a sūtra says: "Without form and without sensory resistance, the single mark is the so-called marklessness." Because of the single mark, it cannot be different; because of marklessness, it cannot be called one; neither unity nor difference is called the middle way. Regarding "neither coming nor departing": customarily, analyzing the conventional to attain the ultimate is called "coming"; emerging from the ultimate into the conventional is termed "departing." Now to refute this coming and departing, it explains neither coming nor departing. Question: Where is such an explanation made? Answer: The Mahāprajñāpāramitopadeśa, explaining the "Chapter on Aggregation and Dispersal" regarding how unconditioned dharmas have aggregation and dispersal, says: "Penetrating an object and obtaining empty space is the aggregation of the unconditioned. Obstructing an object and losing empty space is the dispersal of the unconditioned." Aggregation and dispersal are precisely the meaning of coming and departing. Furthermore, emptiness and form cannot be identical; therefore, emptiness does not depart from within form. Emptiness and form cannot be different; therefore, emptiness does not come from outside form. Neither coming nor departing is the middle way of the ultimate truth. Question: If provisional arising and ceasing of the conventional truth means that neither arising nor ceasing is the middle way of the ultimate truth, can it also be that provisional annihilation and permanence of the conventional truth means that neither annihilation nor permanence is the middle way of the ultimate truth? Answer: Generally speaking, it would be by analogy. However, the disciples of the Buddha accept that the conventional truth is arising and ceasing, yet avoid saying that the conventional truth is annihilation and permanence; therefore it is not an analogy. Unity and difference, as well as coming and departing, can apply to both senses.