English
Eh! In order to seek a method to stop it, therefore, are the afflictions that are its cause and the continuity of existence also present? If there is a removal of afflictions such as ignorance, then seeking a method to remove it, those removals do not exist. If those are removed, is one removing something that exists or something that does not exist? The first case is unreasonable, like this: If the afflictions of some, which exist by their own nature, how can they be removed? Who would remove something that exists? If the afflictions of some people, such as ignorance, which exist by their own nature, how can they be removed by an antidote? They cannot be removed. Why is that? Who would remove something that exists? Because one cannot reverse its nature, just as the unobstructedness of space cannot be reversed. If one thinks that it does not exist by its own nature, that is also unreasonable. If the afflictions of some, which do not exist by their own nature, how can they be removed? Who would remove something that does not exist? If the afflictions of some people, such as ignorance, which do not exist by their own nature, how can they be removed? Just as no one strives to change the coldness of fire, if these afflictions also do not exist, then who would remove them? No one would remove them. Therefore, the removal of afflictions does not exist, and because removal does not exist, seeking a method to remove afflictions also does not exist. Therefore, it is said in the sutra: 'With wisdom, one knows the emptiness of the aggregates, having known, one does not associate with afflictions, speaking of what is to be spoken of through the door of speech, contemplating this world like nirvana.' Thus it is said. The commentary on the examination of perversions from the Root Wisdom of the Middle Way, which is the commentary on the twenty-third chapter. Explanation of the twenty-third chapter.