[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 46.3.6 # 宗鏡錄 46.3.6 English (machine translation) 46.3.6 - **Language:** English ### [46.3.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.6) \[4\] neither existing nor non-existing, and neither existing nor non-existing. The above four times four, making sixteen propositions, are the complete four propositions (catuṣkoṭi). As for the fourth, the four propositions transcending speech: 1. one transcending speech outside the single four propositions; 2. one transcending speech outside the compound four propositions; 3. one transcending speech outside the complete four propositions. There are three that transcend speech. The above various four views are each associated with the eighty-eight anuśayas; because these views are heterodox views. If considered according to the Buddhadharma, passing through the four doors of the four teachings, each generates four views; furthermore, there is one kind of four doors, each with one transcending speech. In this way, each one of the six has the eighty-eight anuśayas, the sixty-two views, the one hundred and eight delusions, and so forth. The Baifa chao says: 'Refuting erroneous attachments' means the erroneous attachments to the two extremes. In general, there are three kinds of two extremes. First, the two extremes of nihilism and eternalism of the non-Buddhists: such as non-Buddhists who exclusively adhere to permanence, which refers to the four doctrines of universal permanence, and so forth. This is the extreme of the view of permanence (śāśvata-dṛṣṭi). There are also non-Buddhists who exclusively adhere to annihilation, which refers to the seven doctrines of annihilation. This is the extreme of the view of annihilation (uccheda-dṛṣṭi). Second, the two extremes of provisionality and reality of the Hīnayāna: some in the Hīnayāna exclusively adhere to provisionality, such as the Prajñaptivādin school and others, who adhere to the notion that all phenomena have only provisional names and no real substance; this is the extreme of clinging to provisionality. There are also those in the Hīnayāna who exclusively adhere to reality, such as the Sarvāstivādins, Vātsīputrīyas, and others, who adhere to the notion that all phenomena are real; this is the extreme of clinging to reality. Third, the two extremes of emptiness and existence of the Mahāyāna and Hīnayāna: the Hīnayāna Sarvāstivāda and others adhere to the notion that phenomena exist outside the mind; this is the extreme of clinging to existence. Mahāyāna master Bhāviveka and others repudiate bodhi and nirvāṇa as entirely non-existent; this is the extreme of clinging to emptiness. Revealing the middle way has two aspects: 1. the conventionally designated middle way; 2. the real middle way. The real middle way has three aspects: 1. The pure aspect of the dependent nature (paratantra) that can be realized is wondrous existence. When wisdom arises and delusion is exhausted, it is called true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way. 2. The conditioned phenomena that can realize \[it\] are wondrous existence. The true principle that is realized is called true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way. 3. Solely regarding the dharmakāya, speaking of the originally real nature is called wondrous existence; this very real nature is itself true emptiness. Wondrous existence and true emptiness are precisely situated in the middle way. As for the second, the conventionally designated middle way, this is provisionally designated by the Buddha within subsequent attainments of wisdom (pṛṣṭhalabdha-jñāna), and it also has three aspects: 1. The middle way of neither annihilation nor permanence: this means that in the Buddhist sūtras it is taught that there is the vipākavijñāna as the master of the general karmic retribution; just as this skandha ceases, that skandha immediately arises, and thus it is not annihilation—this refutes the non-Buddhists' two extremes of annihilation and permanence. It is also taught that arising and ceasing are impermanent, termed impermanence, and thus it is not permanent. 2. The middle way of neither provisional nor real: this means that in the Buddhist sūtras it is taught that all forms and mental states arise from seeds, and thus are not provisional; according to these states, they may be relative to one another, and thus are not real. Speaking in accordance with reality, it is precisely situated in the middle way—this refutes the Hīnayāna's two extremes of provisionality and reality. 3. The middle way of neither existence nor non-existence: this means that the sūtras teach that the imagined self and phenomena (parikalpita) are non-existence, while the dependent and consummate natures (paratantra and pariniṣpanna) as wondrous existence are not non-existence. Free from existence and free from non-existence, it is precisely situated in the middle way—this refutes the two extremes of emptiness and existence of the Mahāyāna and Hīnayāna. Therefore, if there is a disposition desiring to grasp the two extremes, it goes against the principle of the middle way. As soon as one forms an understanding of the four propositions, one immediately loses the gateway of the One Vehicle. One must understand that the middle does not exist apart from the extremes, nor are the extremes themselves identical to the middle. If one seeks the middle apart from the extremes, the views of extremes have not yet been eliminated. If one considers the extremes themselves to be the middle, the conceptual understanding of 'middle' still remains. Therefore, it is difficult to understand and difficult to know, grasped only by profound prajñā. Clung to, it is like a great mass of fire, untouchable from all four sides; comprehended, it is like a pool of clear coolness, where every gate may be entered. Thus we know that phenomena have no fixed characteristics, turning and transforming in accordance with the citta. Clinging to them constitutes error; penetrating them is without fault. Like the dharma of the four propositions, whether it is obstructed or unobstructed depends on the person. In terms of the dharma, they are called the four propositions; in terms of awakening and entry, they are called the four gates; in terms of delusive reckoning, they are called the four attachments; in terms of slandering the Dharma, they are called the four slanders. Thus we know that the four propositions do not move; gain and loss arise in vain. A single dharma is without difference; ascending and sinking differ of themselves. Furthermore, the Weixin jue (Determination of Mind-Only), in refuting one hundred and twenty kinds of views, states: 'Some harmonize the spirit and nourish the vital breath to preserve naturalness; some mortify the physical form and exhaust the body, taking it to be the ultimate Dao; some grasp at non-attachment, erecting the objective realm before them; some seek quiet contemplation, suppressing the false mind; some excise sentiments and extinguish phenomena to freeze in emptiness; some cling to reflections and condition themselves on dust, embracing characteristics; some forfeit the true illumination of the spiritual source; some destroy the correct cause of the Buddha-seed; some, with pure consciousness freezing the spirit, receive retribution in a realm devoid of sentience; some, clarifying the mind and annihilating form, abide in fruition in the heavens of the eight difficulties; some cling to existence, guarding a Gandharva city; some repudiate existence, assimilating it to rabbit horns; some cut off views and dwell in a dark room; some establish illumination and preserve the object of knowledge; some identify having awareness as the form of the true Buddha; some emulate lack of knowledge, becoming identical to wood and stone; some grasp at delusion and seek the ultimate fruit, like taking mud itself to be a vase; some forget conditions to approach the gate of liberation, like parting waves to seek water; some gallop externally, falsely giving rise to dream affairs; some guard internally, uprightly dwelling and embracing ignorance; some take the singular source as supreme, holding that all things and images are identical to tathatā; some perceive differences, individually establishing separate dharmadhātus; some guard foolishness, taking non-discrimination to be the Great Dao; some esteem views of emptiness, rejecting good and evil to practice true cultivation; some interpret the inconceivable nature as inert emptiness; some identify the true, good, and wondrous form as real existence; some cultivate dullness and cut off thought, identical to the heavens of the defiled realm; some study vitarka and vicāra contemplation, falling into the domain of emotional reckoning; some, failing to fathom the nature of delusion, interpret it as the primordial darkness (pradhāna); some, darkened to the illusory substance, establish a doctrine of empty nothingness; some identify reflection-images as the real; some abandon the false and illusory to seek the real; some designate the nature of seeing and hearing as a living entity; some point to illusory realms as non-sentient; some give rise to intention, departing from quiet awareness; some cut off thought, diminishing the Buddha's function; some, confused about the nature's virtues, give rise to the view of the physical body; some rely on ultimate emptiness to generate a mind of annihilation; some grasp at the great principle, suddenly abandoning adornments; or some are confused by gradual teachings, exclusively engaging in purposeful action.' - [Previous: 46.3.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.5) - [Next: 46.3.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.7) - [Up: 46.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.46.3.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.6) · Pramāṇa