肇論新疏 1.68

1.68

物即緣會諸法，謂染淨依正古今寒暑等。不遷即性空、實相等，以緣生之物本性即空。空即實相故，物物皆不遷也。今約終、頓二教之義略示玄妙。初終教者，謂隨緣之理起成諸事，即事同真故遷即不遷。此中曲有三門：一以理從事，理亦隨遷，況事法邪。《楞伽經》略云：「如來藏與因俱有生滅。」又《不增減經》云：「法身流轉五道云云。」皆此義也。二以事從理，事且不遷，況真理邪。《仁王經》云：「煩惱菩提於第一義而無二故，諸佛如來與一切法悉皆如故。」《楞伽》又云：「五識身非流轉三，此二無礙同時鎔融，非一非異。」遷與不遷亦非前後，即《涅槃》「娑羅娑鳥」，《淨名》「法無去來，常不住故。」是也。清涼云：「因乖常理，遂成三界無常。苟悟無常之實，即無常常矣。」下論大義皆是此理。後頓教者，謂法法本真，妄見流動。若一念不生前後際斷，法非生滅、非遷非不遷，仍名不遷也。《華嚴》云：「一切法無生云云。」若依歸峯《略鈔》解：「緣生之法，相同遍計似生似滅，性同圓成不生不滅。」亦終教意也。今此論中雙含二教，如下云「不釋動以求靜云云」，又云「目對真而莫覺」。

"Things" refers to all phenomena arising from the concurrence of conditions, namely defiled and pure, environment and sentient being, ancient and modern, cold and heat, and so forth. "Immutability" is prakṛti-śūnyatā, dharmatā, and so on; because things born of conditions are by their original nature empty, and emptiness is itself dharmatā, every single thing is immutable. Now, according to the meanings of the Final and Sudden Teachings, its profound wonder is briefly shown. First, regarding the Final Teaching: the principle that accords with conditions arises to form all phenomena; since phenomena are identical to the true, mutation is itself immutability. Within this there are specifically three approaches: First, subsuming principle under phenomena, principle also changes along with them, so how much more so phenomenal dharmas? The Laṅkāvatāra-sūtra briefly states: "The tathāgatagarbha undergoes arising and ceasing together with causes." Again, the Anūnatvāpūrṇatvanirdeśa says: "The dharmakāya transmigrates through the five destinies, etc." All have this meaning. Second, subsuming phenomena under principle, phenomena do not even mutate, so how much more so ultimate principle? The Renwang jing says: "Because afflictions and bodhi are non-dual in the ultimate truth, all buddha-tathāgatas and all dharmas are completely suchness." The Laṅkāvatāra also says: "The five sense-consciousnesses are not transmigrating." Third, these two are unobstructed and simultaneously melted together, neither one nor different. Mutation and immutability are also not before and after; this is the "sārasa bird" of the Mahāparinirvāṇa-sūtra and the Vimalakīrtinirdeśa's "Dharmas have no coming or going, because they constantly do not abide." Qingliang said: "Because of contravening the permanent principle, the three realms consequently become impermanent. If one realizes the reality of impermanence, then impermanence is permanent." The main thrust of the treatise below is entirely this principle. Next, regarding the Sudden Teaching: each and every dharma is fundamentally true, yet delusion falsely perceives flux. If not a single thought arises and the past and future limits are severed, dharmas are neither arising nor ceasing, neither mutating nor immutable, yet they are still called immutable. The Avataṃsaka says: "All dharmas are unarisen, etc." According to Guifeng's Brief Commentary: "Dharmas born of conditions are identical in mark to the imaginary nature, seeming to arise and seeming to cease; in nature they are identical to the perfected nature, neither arising nor ceasing." This is also the import of the Final Teaching. Now, in this treatise both teachings are implicitly contained, as it says below: "Not casting aside motion to seek stillness, etc.," and also says: "Eyes facing the true without perceiving it."