中觀論疏 4.3

4.3

Question: Do the twenty-seven chapters have an ordered sequence, or do they lack an ordered sequence? If they lack an ordered sequence, then the teaching of the Dharma would be disordered; if they have an ordered sequence, why is this followed next by the "Examination of Motion"? Answer: All sūtras and treatises must have an ordered sequence, but ordered sequence is of two kinds: first, sequence according to meaning; second, sequence according to faculties. Sequence according to faculties has three meanings, and sequence according to meaning has seven headings, totaling ten points. That sequence according to faculties has three meanings [is as follows]: First, proceeding through the order of dharmas causes this contemplating mind to penetrate all dharmas without obstruction. Although previously contemplating producing causes and produced effects yielded nothing, now in succession one proceeds through the contemplation of motion and rest up to nirvāṇa. Second, sentient beings differ in grasping awakening; some naturally fail to attain the Way upon hearing the refutation of arising and cessation, yet upon contemplating motion and rest they immediately achieve complete awakening, and so on up to the twenty-seven meanings, which are also like this; because their faculties and dispositions differ, the author of the treatise unfolds these various contemplations. Third, wishing to explain the essential contemplations in the Mahāyāna: the sūtras explain the contemplative practice of the middle way either in terms of non-arising and non-cessation, or explain the contemplative practice of the middle way in terms of non-motion. However, when the Buddha was in the world, the faculties of sentient beings were sharp, and hearing an abbreviated exposition they immediately attained the Way; in the degenerate age, those of dull faculties hear an abbreviated exposition in the sūtras and do not understand, so the author of the treatise extensively explains it before they grasp awakening. As for the sequence according to meaning having seven headings: First, explaining that the eight negations are the great core of the treatise: the "Examination of Conditions" explains the beginning of the eight negations, namely non-arising and non-cessation; this chapter explains the end of the eight negations, discerning neither coming nor going. Since the beginning and end are already clarified, the middle can be comprehended; therefore, following conditions, motion and rest are clarified. Second, previously refuting the four conditions comprehensively refuted all dharmas, which is called the general contemplation; now contemplating motion and rest—motion and rest being the forms of raising the foot and lowering the foot—is called the particular contemplation. Thus, previously the general was clarified, and now the particular contemplation follows. Third, refuting motion and rest is done to establish non-arising. Outsiders say that the waning and cessation of the cause is going, and the continuing arising of the effect is coming; since there are going and coming, how could there not be arising and cessation? The Sarvāstivādins have only one kind of three times, saying that from the future one comes to the present, and from the present one passes away into the past. The Sautrāntikas have two kinds of three times: first, the three times of real dharmas, broadly similar to the Sarvāstivādins; second, the three times of transformational provisional designation, coming from the past into the present, and the present transforming into the future. If there were no arising through the four conditions, how could there be coming and going across the three times? Therefore, they cite coming and going to establish the meaning of arising; now refuting coming and going establishes the contemplation of non-arising. Fourth, there are two kinds of contemplation: first, contemplation based on concrete phenomena. Contemplation of concrete phenomena contemplates movement and stillness, coming and going, seen right before one's eyes, clarifying that they do not exist. Second, contemplation of principle directly contemplates the four conditions as lacking the meaning of arising. Question: Why engage in both contemplations of concrete phenomena and principle? Answer: Piṅgala, in two rounds of explaining the eight negations, engaged in the two contemplations of concrete phenomena and principle to explain them. Nāgārjuna, in explaining the eight negations from beginning to end, also engaged in both contemplations, precisely because concrete phenomena and principle comprehensively encompass the myriad transformations, and also in accord with what suits conditions. Fifth, viewed from the perspective of the *Tattvasiddhi-śāstra*, the previous chapter refuted arising, so searching for real dharmas yielded no ground; here examining the absence of going clarifies that the continuity of provisional designations cannot be found. Sixth, the end of the previous "Examination of Conditions" concluded that there are no conditions capable of producing nor effects that are produced. An outsider asks: If mutual production of cause and effect is ultimately non-existent, why do we visibly perceive coming and going? Therefore, following the end of the previous chapter, this section arises. Seventh, the previous chapter searched for arising and it could not be found, so an outsider immediately said: The subsiding of the disease of arising is going, and the arising of the contemplation of non-arising is coming. Thus, the attachment to arising and cessation fell, but the disease of coming and going arose; therefore, next refuting coming and going clarifies that originally there was no disease of arising, so what going could be discussed? Since there is no arising that can go, how could there be non-arising that can come?