肇論 1.8

1.8

Original non-being, dharmatā, dharmatā, svabhāva-śūnyatā, and concurrence of conditions are just one single meaning. Why so? All phenomena are born from the concurrence of conditions. Being born from the concurrence of conditions, before they are born they do not exist; when conditions disperse, they perish. If they truly existed, existing, they would not perish. Inferring from this, we know that although they are now present, existing, their nature is always inherently empty. Being always inherently empty, it is therefore called svabhāva-śūnyatā. Because of svabhāva-śūnyatā, it is called dharmatā. Dharmatā being thus, it is called dharmatā. Dharmatā is naturally non-being, not made non-being through deduction; therefore, it is named original non-being. When speaking of neither existence nor non-existence, it is simply not the existence of the views of existence and eternalism, nor the non-existence of mithyādṛṣṭi and ucchedadṛṣṭi. If one regards existence as existence, one then regards non-existence as non-existence. One who does not maintain non-existence when contemplating phenomena can be said to know the dharmatā of phenomena. Although one contemplates existence, one does not seize upon characteristics; thus, the characteristics of phenomena are the characteristic of ānimitta, and the sage's mind abides where there is no abiding. The triyāna equally contemplates svabhāva-śūnyatā and attains the Path. Svabhāva-śūnyatā means the dharmatā of all phenomena. Seeing the dharmatā of phenomena is called correct contemplation; if it diverges, it is then incorrect contemplation. Supposing the dviyāna did not see this principle, they would be inverted. Therefore, the triyāna's contemplation of phenomena does not differ; it is merely that their minds differ in being great or small. Upāya and prajñā are the appellations of great wisdom. The dharmatā of all phenomena is called prajñā; being able not to manifest realisation is the function of upāya. Adapting to transform sentient beings is called upāya; not being defiled by worldly encumbrances is the power of prajñā. Hence, the gate of prajñā contemplates emptiness, and the gate of upāya enters existence. Entering existence, one never strays into delusion regarding the void; thus, one constantly abides in existence without being defiled. Not wearying of existence, one contemplates emptiness; thus, one contemplates emptiness without realising [it alone]. This is what is meant by upāya and prajñā being complete within the power of a single thought. The power of a single thought possesses both expedient means and wisdom; ponder this well, and it will be distinctly understood. The truth of cessation in nirvāṇa is simply the exhaustion of fetters, whereby birth and death are eternally extinguished, and hence it is called cessation; there is no other distinct place of cessation.