[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 2.4 # 觀心論疏 2.4 觀心論疏 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1921.2.4) 答：今當次第釋此三問也。今先明經中破立，後明論申破立。何者？然《涅槃經》明昔以四枯破外道邪常之計，今以四榮破三修斷無之執。二邊病除，始得非枯非榮，入大涅槃。而復枯榮雙用，二鳥俱遊，利者因斯入祕密藏。經云：「安置諸子祕密藏中，我亦不久自住其中。」《法華》亦先破三乘四枯之病，故云無二亦無三，然後會歸常樂我淨，故云「汝是我子，我今常住不滅，汝亦具於四榮」。既識枯榮，即悟非枯非榮，經云「終歸於空」，即是非枯非榮，入大寂涅槃空也。而能枯榮雙用，經云「一切財物汝悉知之」。無智人前勿妄宣傳，有智人中可廣宣也。何者？三根並悟，五千之流猶未信也。而諸大乘破立，得意者已悟，迷者執教未曉。龍樹後出作論，初明八不，破執二邊邪迷，申佛中道正教。然論雖明八不，合而論之，只是「不生」「不滅」二句，破斷常二邊。何者？不常即是不生，不斷即是不滅；不一即不生，不異即不滅；不來即不生，不去即不滅也。是則不生即四枯之空，破二十五有，計常樂我淨之生病；不滅即四榮之假，破二乘斷無之滅病。是以眾生因龍樹用不生不滅破二邊，病除，方曉中道，始悟經中枯榮、非枯非榮，三觀妙用，開佛知見，識衣中之寶也。故論中辯三觀之名云「因緣所生法，我說即是空，亦名為假名，亦是中道義」也。 > Answer: Now I shall explain these three questions in sequence. First, I will clarify refutation and establishment in the sūtra, and afterwards clarify the treatise's elaboration of refutation and establishment. Why is this? The Nirvāṇa Sūtra clarifies that previously it used the four witherings to refute the heterodox views of deviant permanence, and now uses the four flourishings to refute the attachment to nihilistic non-existence held by the three cultivations. Only when the illnesses of the two extremes are eliminated does one first attain neither withering nor flourishing, entering great nirvāṇa. Moreover, withering and flourishing are doubly employed, the two birds roaming together; those of sharp faculties enter the secret storehouse through this. The sūtra states: 'I place all my children within the secret storehouse, and before long I myself will abide therein.' The Lotus Sūtra also first refutes the illness of the four witherings of the three vehicles, hence stating that there are not two, nor are there three; thereafter it converges into permanence, bliss, self, and purity, hence stating: 'You are my children; I now abide permanently without extinction, and you too are endowed with the four flourishings.' Having recognized withering and flourishing, one is awakened to neither withering nor flourishing; the sūtra says: 'Ultimately returning to emptiness,' which is precisely neither withering nor flourishing, entering the emptiness of great, tranquil nirvāṇa. Moreover, one can doubly employ withering and flourishing; the sūtra says: 'All goods and wealth, you know them all.' Before those without wisdom, do not recklessly proclaim it; among those with wisdom, it may be proclaimed extensively. Why is this? Even though those of the three faculties all awakened, the group of five thousand still did not believe. As for the refutations and establishments in the various Mahāyāna texts, those who grasped the meaning have already awakened, while those who are deluded cling to the teachings without understanding. Later, Nāgārjuna appeared and composed the treatise, first clarifying the eight negations to refute attachment to the deviant delusions of the two extremes, and to elaborate the Buddha's correct teaching of the Middle Way. Now, although the treatise clarifies the eight negations, when synthesized they are merely the two phrases 'non-arising' and 'non-ceasing', which refute the two extremes of annihilation and permanence. Why is this? Non-permanence is precisely non-arising, and non-annihilation is precisely non-ceasing; non-sameness is non-arising, and non-difference is non-ceasing; non-coming is non-arising, and non-going is non-ceasing. Thus, non-arising is the emptiness of the four witherings, refuting the illness of arising that imputes permanence, bliss, self, and purity to the twenty-five states of existence; non-ceasing is the provisionality of the four flourishings, refuting the illness of cessation that is the nihilistic non-existence of the two vehicles. Therefore, because Nāgārjuna used non-arising and non-ceasing to refute the two extremes, sentient beings have their illnesses eliminated, only then understand the Middle Way, and first awaken to withering and flourishing, neither withering nor flourishing, the wondrous functions of the three contemplations in the sūtras, opening the Buddha's knowledge and vision, and recognizing the jewel within their garments. Therefore, in discerning the names of the three contemplations, the treatise states: 'Phenomena arisen through causes and conditions, / I declare to be emptiness; / they are also termed provisional names, / and are also the meaning of the Middle Way.' > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.1921.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.1921.2.5) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1921.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.2.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.2.4](https://indike.org/pramana/in.bauddha.taisho.1921.2.4) · Pramāṇa