中觀論疏 2.23

2.23

Second, the eight negations are the complete wish-fulfilling jewel verse of the Snowy Mountains. The verse says: 'All conditioned things are impermanent; they are phenomena of arising and ceasing. When arising and ceasing are extinguished, tranquil extinction is bliss.' The first half of this verse is the meaning of 'arising and ceasing that is non-arising and non-ceasing'; the second half means 'non-arising and non-ceasing that is arising and ceasing'. If there were only arising and ceasing without non-arising and non-ceasing, then there would merely be arising and ceasing, its meaning would not yet be complete, and it would not constitute arising and ceasing; therefore it is called a half. If there were only non-arising and non-ceasing without arising and ceasing, the meaning would also not be complete, and furthermore the meaning of non-arising and non-ceasing would not be established; hence it is again called a half. Only when arising and ceasing are non-arising and non-ceasing is the meaning complete; hence it is called the complete wish-fulfilling jewel. Because the eight negations deny substantial arising and ceasing with intrinsic nature, only then can 'arising and ceasing that is non-arising and non-ceasing' be revealed; thus it accomplishes the intention of the first half of the verse. Because the eight negations clarify that there is no provisional arising and ceasing, it is 'non-arising and non-ceasing that is arising and ceasing', which is the intention of the second half of the verse. Now, if this verse is applied simply to mental contemplation and practice, it becomes clearly understandable. The intrinsic nature of this mind is originally neither arising nor ceasing; due to inversion, non-arising and non-ceasing becomes arising and ceasing for sentient beings, and hence it says: 'All conditioned things are impermanent; they are phenomena of arising and ceasing.' Now, when one seeks this arising and ceasing through correct contemplation and finds it unattainable, the mind of arising and ceasing ceases; hence it says: 'When arising and ceasing are extinguished.' Question: How is it that when one seeks arising and ceasing, arising and ceasing ceases? Answer: This broadly clarifies the intention of refuting both provisional and intrinsic nature. If arising were real arising, it should not depend on ceasing; because it depends on ceasing to arise, arising has no intrinsic nature, and thus arising with intrinsic nature ceases. Since arising has no intrinsic nature and arises due to ceasing, it is dependent origination. Dependent origination is itself the nature of tranquil extinction, and therefore provisional arising and ceasing ceases. Because there is arising and ceasing, there is impermanence; because arising and ceasing are extinguished, there is permanence. Because of impermanence there is suffering; thus one knows that permanence is called bliss, and hence it says: 'Tranquil extinction is bliss.' Because of impermanence there is suffering; being suffering, it lacks autonomy, which is called non-self. Because impermanence, suffering, and non-self are detested by wise people, they are called impurity. Now, since arising and ceasing are extinguished, there is permanence, and permanence is bliss. Since there is permanence and bliss, autonomy is self. That which is rejoiced in by all Buddhas and bodhisattvas is called purity. Therefore, the great school of the eight negations is endowed with the eight contemplations; being endowed with the eight contemplations, it eliminates the eight inversions. Because one recognizes that arising and ceasing are non-arising and non-ceasing, one does not give rise to the four inversions such as permanence within saṃsāra. Because one recognizes that non-arising and non-ceasing are arising and ceasing, one awakens to nirvāṇa and does not give rise to the four inversions such as impermanence. Not giving rise to the inversion of permanence, it is not permanent; not giving rise to the inversion of impermanence, it is not impermanent. Neither permanent nor impermanent, it is therefore called the middle way. Because of the middle way, there is correct contemplation. When the Buddha speaks in accordance with reality for sentient beings, it is called a correct sūtra; when bodhisattvas speak in accordance with reality, it is called a correct śāstra. Furthermore, recognizing that arising and ceasing are non-arising and non-ceasing, one does not give rise to the inversion of permanence, differing from ordinary people. Comprehending that non-arising and non-ceasing are arising and ceasing, one does not give rise to the inversion of impermanence, differing from the practice of the two vehicles. Therefore, it is neither the practice of ordinary people nor the practice of worthies and noble ones; it is the practice of bodhisattvas. Question: If this treatise intends to demonstrate the correct practice of bodhisattvas and therefore marks the eight negations at the beginning, the refutation of the eight inversions has always been done like this; what is the difference now? Answer: Now it is the meaning of dependent origination; hence we say 'arising and ceasing that is non-arising and non-ceasing, and non-arising and non-ceasing that is arising and ceasing'. How could arising and ceasing that is non-arising and non-ceasing be arising and ceasing? How could non-arising and non-ceasing that is arising and ceasing be non-arising and non-ceasing? Therefore, it has never been arising and ceasing, nor is it non-arising and non-ceasing; it means that this phenomenon cannot be demonstrated, and the characteristics of verbal expression are tranquil and extinct. Examining this intention, it reaches up to the heavens above and penetrates down to the deep springs below, leaving no trace behind. One need not elaborate on it; what is valued is grasping the purport.