西方合論 5.8

5.8

又《十疑論》曰：「夫不生不滅者，於生緣中，諸法和合，不守自性，求于生體亦不可得。此生生時，無所從來，故名不生；諸法散時，不守自性，此散滅時，去無所至，故言不滅。非因緣生滅外別有不生不滅，亦非不求生淨土喚作無生。偈云：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』又云：『諸法不自生，亦不從他生，不共不無因，是故說無生。』又云：『譬如有人，造立宮室，若依空地，隨意無礙；若依虛空，終不能成。』諸佛說法，常依二諦，不壞假名而說諸法實相。智者熾然求生淨土，達生體不可得，即是真無生，此謂心淨故佛土淨。愚者為生所縛，聞生即作生解，聞無生即作無生解；不知生即無生，無生即生。不達此理，橫想是非，嗔他求生淨土，幾許誣哉！」長蘆曰：「以生為生者，常見之所失也；以無生為無生者，斷見之所惑也。生而無生，無生而生者，第一義諦也。」永明曰：「即相之性，用不離體；即性之相，體不離用。若欲讚性，即是讚相；若欲毀相，祇是毀性。」天如曰：「性能現相，無生即生；相由性現，生即無生。」是則無聲聲中，風枝水响；非色色裏，寶樹欄干。豈同灰飛煙滅之頑空，與撥無因果之魔屬哉！

Furthermore, the Shiyi lun says: “Now, as for neither arising nor ceasing: within conditions of arising, all phenomena combine and do not abide by their own svabhāva; seeking an essence of arising is also impossible. When this arising arises, it comes from nowhere; therefore it is called non-arising. When all phenomena disperse, they do not abide by their own svabhāva; when this dispersal ceases, it goes nowhere; therefore it is said to be unceasing. It is not that apart from arising and ceasing through causes and conditions there is another non-arising and non-ceasing, nor is it that not seeking rebirth in the Pure Land is called anutpāda. A verse says: ‘Phenomena that arise from causes and conditions, / I declare to be emptiness itself; / they are also conventional designations, / and are also the meaning of the Middle Way.’ It also says: ‘Phenomena do not arise from themselves, / nor do they arise from another, / nor from both, nor without a cause; / therefore they are declared to be unarisen.’ It also says: ‘Just as when someone builds a palace or a chamber, / if he relies on empty ground, he proceeds at will without hindrance; / but if he relies on empty space, he can never accomplish it.’ When the Buddhas teach the Dharma, they always rely on the two truths, expounding the true mark of all phenomena without destroying conventional designations. The wise person ardently seeks rebirth in the Pure Land while realizing that the essence of arising cannot be found—this is true anutpāda; this is what is meant by ‘because the mind is pure, the Buddha-land is pure.’ The foolish are bound by ‘arising’: hearing of arising, they understand it as arising; hearing of anutpāda, they understand it as non-arising. They do not know that arising is itself non-arising, and non-arising is itself arising. Not comprehending this principle, they randomly imagine right and wrong, becoming angry at others who seek rebirth in the Pure Land—what great slander!” Changlu said: “Taking arising to be arising is the error of the eternalist view; taking non-arising to be non-arising is the confusion of the annihilationist view. That which arises yet is unarisen, and is unarisen yet arises, is the ultimate truth.” Yongming said: “The nature that is identical to marks: function does not depart from essence. The marks that are identical to the nature: essence does not depart from function. If you wish to praise the nature, that is just praising the marks; if you wish to disparage the marks, that is merely disparaging the nature.” Tianru said: “The nature can manifest marks: non-arising is itself arising. Marks are manifested by the nature: arising is itself non-arising.” Thus, amid the soundless sound, wind rustles the branches and water murmurs; within formless form, there are jewelled trees and balustrades. How could this be the same as the inert emptiness of flying ash and extinguished smoke, or the demonic hordes who reject cause and effect!