觀心論疏 2.4

2.4

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.'