大乘玄論 2.8

2.8

第五辨單複中假義。有三意：第一明單義論單複、第二明複義論單複、第三辨二諦單複義。就初有兩：第一正明單複、第二論互得相入也。今先正論單複中假義。若偏說假有、不說無，是單假也。偏說假無、不說有，亦是單假。偏說一非有，是單中。偏說一非無，亦是單中。雙說假有假無，是複假。雙說非有非無，是複中也。問：何意明單複句耶？答：凡有二義。一者一往為利根人說單假，為鈍根人說複假。利根人者，聞一修行十。若聞說假有則悟解假無，乃至聞說非有則解非無，所以不勞具明有二義也。為鈍根人隨言得解，若不具說，不能懸悟，故所以雙明二義也。二者為鈍根人說單假，為利根人說複假。以鈍根人不堪圓教，所以說單義，破其病執。若利根人堪聞圓旨，所以說複假義，便能領持也。次明互得相入出，有八句：第一從單假入單中，或言假有不名有，從有入非有，無亦然也。第二明從單中出單假，或言非有假說有，非無假說無也。第三明從複假入複中，假有不名有，假無不名無，則是有無入非有非無，無亦然也。第四明從複中出複假，明非有非無說有無，非無非有說無有也。第五明從單假入複中，或言有入非有非無，無入非無非有也。第六明從複中出單假，或言非有非無假說有，非無非有假說無也。第七明從複假入單中，有無則非有，無有則非無也。第八明從單中出複假，非有假說有不有，非無假說無不無也。次釋所以然者，有二義：一者破眾生執實之病，隨計遣，所以遂成多句也。二者明大士觀行融通自在無有滯礙，故《地持》云「從有無方便入非有非無」也。《華嚴經》云「或東方入正受三昧」等，不復具出。又《大品經》云「或散心中起入滅盡定，滅盡定起入散心中。」則是迴轉總持入出無礙方便也。第二就複義論單複。複有二：初正明單複、後明出入義。初正明單複中假，假有是世諦、假無是真諦，此是單假。非有非無是中道也，此是單中。假有假無為二，是俗諦複假。非有非無不二是俗諦，複中二不二是真諦，是複假。非二非不二是中道，此是複中。正言非二非不二，盡有、無、非有非無，所以正中也。次明其所以，有二義：一往為言，單中單假明義則淺，複中複假明義則深也。所以然者，單義之二諦，至複義時還俗諦。單家之中道，至複義時還成真諦。單家之中道，止有無未能盡不二。複家之中道，盡二復盡不二也。二者單明義則勝，複明義翻劣。所以然者，複假之有無，猶是單假之有義。複假之非有非無，猶是前單假之無義也。又複中之非二非不二，猶是前單中之非有非無義也。但前直言有，便攝得有無；止言無，便攝得非有非無；止言非有非無，便攝得非二非不二。言略意廣，所以為勝；複家中假，言廣意略，所以為劣也。後明互得相出入，有八句也。第一從單假入單中，假有不名有，假無不名無，入非有非無中道也。第二從單中出單假，非有假說有為俗，非無假說無為真也。第三從複假入複中，假二不名二，假不二不名不二，入非二非不二中道也。第四從複中出複假，非二假說二為俗，非不二假說不二為真也。第五從單假入複中，假有不名二，假無不名不二，從假有無入非二非不二中道也。第六從複中出單假，非二假說有為俗，非不二假說無為真也。第七從複假入單中，假二不名有，假不二不名無，從二不二入非有非無也。第八從單中出複假，非有假說二為俗，非無假說不二為真也。第三就二諦論單複。復有二：一正明單複義、二論出入義。正明復有兩：一者俗單複、二者真單複也。假有是俗單，假無是真單也。複假者，假有假不有是俗諦複，假無假不無是真諦複，非有為中道。是俗諦單中，非無為中道，是真諦單中；非有非不有，是俗諦複中；非無非不無，是真諦複中也。第二明互出入，有三：一明俗、二明真、三明交絡。先約世諦明，有八句：第一從俗諦單假入俗諦單中，假有不名有，即從有入非有也。第二從俗諦單中出俗單假，假非有說為有也。第三從俗複假入俗複中，假有假不有，非有非不有也。第四從俗諦複中出俗諦複假，云非有非不有，假說有非有也。第五從俗諦單假入複中，假有非有，假有非不有也。第六從俗諦複中出單假，非有非不有，說為一假有也。第七從俗諦複假入單中，假有不有，入於非有也。第八從俗諦單中出複假，非有假說有不有也。第二就真諦辨，亦有八句：第一從真諦單假入單中，假無不名無也。第二從真諦單中出單假，非無假說無也。第三從真諦複假入複中，云假無假不無，非無非不無也。第四從真諦複中出複假，云非無非不無，假說無不無也。第五從真諦單假入複中，假無非無，假無非不無也。第六從真諦複中出單假，云非無非不無，假說為無也。第七從真諦複假入單中，云假無假不無，入一非無也。第八從真諦單中出複假，云非無假說無不無也。第三約二諦交絡明出入，有十二句：第一從俗諦單假入真諦單中，云假有不名無，壞有入非無也。第二從真諦單中出俗諦單假，云非無不乖有，非無假說有也。第三從真諦單假入俗諦單中，云假無不名有，壞無入非有也。第四從俗諦單中出真諦單假，云非有不乖無，非有假說無也。第五從俗諦複假入真諦複中，云假有不有，入非無非不無也。第六從真諦複中出俗諦複假，云非無非不無，假說有不有也。第七從真諦複假入俗諦複中，云假無假不無，非有非不有也。第八從俗諦複中出真諦複假，云非有非不有，假說無不無。第九從真諦單假入俗諦複中，云假無不名有，亦不名不有，即是非有非不有也。第十從俗諦複中出真諦單假，云非有非不有，假說為無也。第十一從俗諦單假入真諦複中，云假有不名無，亦不名不無，則是非無非不無也。第十二從真諦複中出俗諦單假，云非無非不無，假說為有也。

Fifth, discerning the meaning of simple and complex Middle [Way] and provisional [designations]. There are three sections: first, explaining simple and complex with respect to simple meanings; second, explaining simple and complex with respect to complex meanings; third, discerning the meaning of simple and complex regarding the two truths. As for the first, there are two parts: first, directly explaining simple and complex; second, discussing their mutual integration and interpenetration. Now, first, directly discussing the meaning of simple and complex Middle [Way] and provisional [designations]: If one solely speaks of provisional existence without speaking of non-existence, this is a simple provisional. If one solely speaks of provisional non-existence without speaking of existence, this is also a simple provisional. If one solely speaks of the single [negation], non-existence, this is a simple Middle [Way]. If one solely speaks of the single [negation], non-non-existence, this is also a simple Middle [Way]. Jointly speaking of provisional existence and provisional non-existence is a complex provisional. Jointly speaking of neither existence nor non-existence is a complex Middle [Way]. Question: What is the purpose of explaining simple and complex propositions? Answer: Generally speaking, there are two meanings. First, in a preliminary sense, simple provisionals are spoken for people of sharp faculties, while complex provisionals are spoken for people of dull faculties. As for people of sharp faculties, upon hearing one [teaching], they practice ten. If they hear provisional existence spoken of, they immediately realize and understand provisional non-existence; and so on up to hearing non-existence spoken of, they understand non-non-existence; therefore there is no need to fully elucidate the two meanings. For people of dull faculties, they attain understanding in accordance with words; if it is not spoken fully, they cannot have transcendent awakening; hence the two meanings are jointly elucidated. Second, simple provisionals are spoken for people of dull faculties, while complex provisionals are spoken for people of sharp faculties. Because people of dull faculties cannot bear the complete teaching, simple meanings are spoken to break their diseased attachments. If they are people of sharp faculties, they can bear hearing the complete purport, so the meaning of complex provisionals is spoken, and they can immediately comprehend and uphold it. Next, explaining mutual entry and emergence, there are eight propositions: First, entering the simple Middle [Way] from the simple provisional: or it is said, provisional existence is not called existence; from existence entering non-existence; non-existence is also like this. Second, explaining emerging from the simple Middle [Way] into the simple provisional: or it is said, non-existence provisionally speaks of existence; non-non-existence provisionally speaks of non-existence. Third, explaining entering the complex Middle [Way] from the complex provisional: provisional existence is not called existence, provisional non-existence is not called non-existence; this is existence and non-existence entering neither existence nor non-existence; non-existence is also like this. Fourth, explaining emerging from the complex Middle [Way] into the complex provisional: explaining that neither existence nor non-existence speaks of existence and non-existence; neither non-existence nor existence speaks of non-existence and existence. Fifth, explaining entering the complex Middle [Way] from the simple provisional: or it is said, existence enters neither existence nor non-existence; non-existence enters neither non-existence nor existence. Sixth, explaining emerging from the complex Middle [Way] into the simple provisional: or it is said, neither existence nor non-existence provisionally speaks of existence; neither non-existence nor existence provisionally speaks of non-existence. Seventh, explaining entering the simple Middle [Way] from the complex provisional: existence and non-existence is non-existence; non-existence and existence is non-non-existence. Eighth, explaining emerging from the simple Middle [Way] into the complex provisional: non-existence provisionally speaks of existence and non-existence; non-non-existence provisionally speaks of non-existence and non-non-existence. Next, explaining the reason why this is so, there are two meanings: First, to eradicate sentient beings' sickness of attaching to real [entities], dispelling [attachments] in accordance with what is conceptualized, which consequently results in multiple propositions. Second, to explain that the great being's contemplation practice is harmonious, unimpeded, completely free, and without obstruction; hence the Bodhisattvabhūmi says: 'Through the skillful means of existence and non-existence, one enters neither existence nor non-existence.' The Avataṃsakasūtra says: 'One may enter the samādhi of correct absorption in the eastern direction,' and so forth, which will not be cited in full. Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitāsūtra says: 'One may arise from a distracted mind to enter the cessation absorption, and arise from the cessation absorption to enter a distracted mind.' This is the skillful means of revolving and completely upholding, entering and emerging without hindrance. Second, discussing simple and complex with respect to complex meanings: this also has two parts: first, directly explaining simple and complex; later, explaining the meaning of entry and emergence. First, directly explaining simple and complex Middle [Way] and provisional [designations]: provisional existence is conventional truth, provisional non-existence is ultimate truth; this is the simple provisional. Neither existence nor non-existence is the Middle Way; this is the simple Middle [Way]. Provisional existence and provisional non-existence being dual is the complex provisional of conventional truth. Neither existence nor non-existence being non-dual is the conventional truth; the complex Middle [Way]'s duality and non-duality is the ultimate truth, which is a complex provisional. Neither dual nor non-dual is the Middle Way; this is the complex Middle [Way]. Correctly speaking, neither dual nor non-dual exhausts existence, non-existence, and neither existence nor non-existence; therefore it is the correct Middle [Way]. Next, explaining its reasons, there are two meanings: In a preliminary sense, the meaning explained by simple Middle [Way] and simple provisional is shallow, while the meaning explained by complex Middle [Way] and complex provisional is profound. Why is this so? The two truths of the simple meaning become the conventional truth again when reaching the complex meaning. The Middle Way of the simple school becomes the ultimate truth again when reaching the complex meaning. The Middle Way of the simple school stops at existence and non-existence and cannot yet exhaust non-duality. The Middle Way of the complex school exhausts duality and further exhausts non-duality. Second, the meaning explained simply is superior, whereas the meaning explained complexly is conversely inferior. Why is this so? The existence and non-existence of the complex provisional is still just the meaning of existence of the simple provisional. The neither existence nor non-existence of the complex provisional is still just the previous meaning of non-existence of the simple provisional. Furthermore, the neither dual nor non-dual of the complex Middle [Way] is still just the previous meaning of neither existence nor non-existence of the simple Middle [Way]. But previously, straightforwardly saying 'existence' already subsumed existence and non-existence; merely saying 'non-existence' already subsumed neither existence nor non-existence; merely saying 'neither existence nor non-existence' already subsumed neither dual nor non-dual. The words are brief and the meaning is broad, so it is superior; the Middle [Way] and provisional of the complex school have broad words and brief meaning, so it is inferior. Next, explaining mutual emergence and entry, there are eight propositions: First, entering the simple Middle [Way] from the simple provisional: provisional existence is not called existence, provisional non-existence is not called non-existence, entering the Middle Way of neither existence nor non-existence. Second, emerging from the simple Middle [Way] into the simple provisional: non-existence provisionally speaks of existence as conventional, non-non-existence provisionally speaks of non-existence as ultimate. Third, entering the complex Middle [Way] from the complex provisional: provisional duality is not called duality, provisional non-duality is not called non-duality, entering the Middle Way of neither dual nor non-dual. Fourth, emerging from the complex Middle [Way] into the complex provisional: neither dual provisionally speaks of duality as conventional, neither non-dual provisionally speaks of non-duality as ultimate. Fifth, entering the complex Middle [Way] from the simple provisional: provisional existence is not called duality, provisional non-existence is not called non-duality; from provisional existence and non-existence entering the Middle Way of neither dual nor non-dual. Sixth, emerging from the complex Middle [Way] into the simple provisional: neither dual provisionally speaks of existence as conventional, neither non-dual provisionally speaks of non-existence as ultimate. Seventh, entering the simple Middle [Way] from the complex provisional: provisional duality is not called existence, provisional non-duality is not called non-existence; from duality and non-duality entering neither existence nor non-existence. Eighth, emerging from the simple Middle [Way] into the complex provisional: non-existence provisionally speaks of duality as conventional, non-non-existence provisionally speaks of non-duality as ultimate. Third, discussing simple and complex with respect to the two truths: there are again two parts: first, directly explaining the meaning of simple and complex; second, discussing the meaning of entry and emergence. Directly explaining again has two parts: first, the conventional simple and complex; second, the ultimate simple and complex. Provisional existence is the conventional simple, provisional non-existence is the ultimate simple. As for complex provisionals, provisional existence and provisional non-existence is the conventional truth complex; provisional non-existence and provisional non-non-existence is the ultimate truth complex. Non-existence is the Middle Way: this is the conventional truth simple Middle [Way]; non-non-existence is the Middle Way: this is the ultimate truth simple Middle [Way]. Neither existence nor non-existence is the conventional truth complex Middle [Way]; neither non-existence nor non-non-existence is the ultimate truth complex Middle [Way]. Second, explaining mutual entry and emergence, there are three sections: first, explaining the conventional; second, explaining the ultimate; third, explaining their interweaving. First, explaining with respect to conventional truth, there are eight propositions: First, entering the conventional truth simple Middle [Way] from the conventional truth simple provisional: provisional existence is not called existence, which is entering non-existence from existence. Second, emerging from the conventional truth simple Middle [Way] into the conventional simple provisional: provisionally speaking of non-existence as existence. Third, entering the conventional complex Middle [Way] from the conventional complex provisional: provisional existence and provisional non-existence is neither existence nor non-existence. Fourth, emerging from the conventional truth complex Middle [Way] into the conventional truth complex provisional: saying that neither existence nor non-existence provisionally speaks of existence and non-existence. Fifth, entering the complex Middle [Way] from the conventional truth simple provisional: provisional existence is not existence, provisional existence is not non-existence. Sixth, emerging from the conventional truth complex Middle [Way] into the simple provisional: neither existence nor non-existence speaks of a single provisional existence. Seventh, entering the simple Middle [Way] from the conventional truth complex provisional: provisional existence and non-existence enters into non-existence. Eighth, emerging from the conventional truth simple Middle [Way] into the complex provisional: non-existence provisionally speaks of existence and non-existence. Second, discerning with respect to ultimate truth, there are also eight propositions: First, entering the simple Middle [Way] from the ultimate truth simple provisional: provisional non-existence is not called non-existence. Second, emerging from the ultimate truth simple Middle [Way] into the simple provisional: non-non-existence provisionally speaks of non-existence. Third, entering the complex Middle [Way] from the ultimate truth complex provisional: saying provisional non-existence and provisional non-non-existence is neither non-existence nor non-non-existence. Fourth, emerging from the ultimate truth complex Middle [Way] into the complex provisional: saying neither non-existence nor non-non-existence provisionally speaks of non-existence and non-non-existence. Fifth, entering the complex Middle [Way] from the ultimate truth simple provisional: provisional non-existence is not non-existence, provisional non-existence is not non-non-existence. Sixth, emerging from the ultimate truth complex Middle [Way] into the simple provisional: saying neither non-existence nor non-non-existence provisionally speaks of non-existence. Seventh, entering the simple Middle [Way] from the ultimate truth complex provisional: saying provisional non-existence and provisional non-non-existence enters a single non-non-existence. Eighth, emerging from the ultimate truth simple Middle [Way] into the complex provisional: saying non-non-existence provisionally speaks of non-existence and non-non-existence. Third, explaining entry and emergence with respect to the interweaving of the two truths, there are twelve propositions: First, entering the ultimate truth simple Middle [Way] from the conventional truth simple provisional: saying provisional existence is not called non-existence, dismantling existence to enter non-non-existence. Second, emerging from the ultimate truth simple Middle [Way] into the conventional truth simple provisional: saying non-non-existence does not conflict with existence, non-non-existence provisionally speaks of existence. Third, entering the conventional truth simple Middle [Way] from the ultimate truth simple provisional: saying provisional non-existence is not called existence, dismantling non-existence to enter non-existence. Fourth, emerging from the conventional truth simple Middle [Way] into the ultimate truth simple provisional: saying non-existence does not conflict with non-existence, non-existence provisionally speaks of non-existence. Fifth, entering the ultimate truth complex Middle [Way] from the conventional truth complex provisional: saying provisional existence and non-existence enters neither non-existence nor non-non-existence. Sixth, emerging from the ultimate truth complex Middle [Way] into the conventional truth complex provisional: saying neither non-existence nor non-non-existence provisionally speaks of existence and non-existence. Seventh, entering the conventional truth complex Middle [Way] from the ultimate truth complex provisional: saying provisional non-existence and provisional non-non-existence is neither existence nor non-existence. Eighth, emerging from the conventional truth complex Middle [Way] into the ultimate truth complex provisional: saying neither existence nor non-existence provisionally speaks of non-existence and non-non-existence. Ninth, entering the conventional truth complex Middle [Way] from the ultimate truth simple provisional: saying provisional non-existence is not called existence, nor is it called non-existence, which is neither existence nor non-existence. Tenth, emerging from the conventional truth complex Middle [Way] into the ultimate truth simple provisional: saying neither existence nor non-existence provisionally speaks of non-existence. Eleventh, entering the ultimate truth complex Middle [Way] from the conventional truth simple provisional: saying provisional existence is not called non-existence, nor is it called non-non-existence, which is neither non-existence nor non-non-existence. Twelfth, emerging from the ultimate truth complex Middle [Way] into the conventional truth simple provisional: saying neither non-existence nor non-non-existence provisionally speaks of existence.