T30n1564_p0009a01:T30n1564_p0009a02:中論卷第二
T30n1564_p0009a03:T30n1564_p0009a04:龍樹菩薩造[*]梵志青目釋
T30n1564_p0009a05:姚秦[*]三藏鳩摩羅什譯
T30n1564_p0009a06:◎[1]觀三相品第七[2](三十五偈)
T30n1564_p0009a07:問曰:經說有為法有三相:生、住、滅。萬物以
T30n1564_p0009a08:生法生、以住法住、以滅法滅,是故有諸
T30n1564_p0009a09:法。
答曰:不爾。何以故?三相無決定故。是三
T30n1564_p0009a10:相為是有為能作有為相?為是無為能作
T30n1564_p0009a11:有為相?二俱不然。何以故?
T30n1564_p0009a12:T30n1564_p0009a14:若生是有為,應有三相生住滅。是事不然。
T30n1564_p0009a15:何以故?共相違故。相違者,生相應生法、住
T30n1564_p0009a16:相應住法、滅相應滅法。若法生時,不應有
T30n1564_p0009a17:住、滅相違法。一時則不然,如明闇不俱。以
T30n1564_p0009a18:是故,生不應是有為法;住、滅相亦應如是。
T30n1564_p0009a19:問曰:若生非有為,若是無為,有何咎?
答
T30n1564_p0009a20:曰:若生是無為,云何能[7]為有為法作相。何
T30n1564_p0009a21:以故?無為法無性故。因滅有為名無為,是
T30n1564_p0009a22:故說不生不滅名無為相,更無自相。是故
T30n1564_p0009a23:無法,不能為法作相,如兔角龜毛等不能
T30n1564_p0009a24:為法作相。是故生非無為;住、滅亦如是。
T30n1564_p0009a25:復次:
T30n1564_p0009a26:T30n1564_p0009a28:是生、住、滅相,若一一能[*]為有為法作相?若
T30n1564_p0009a29:和合能與有為法作相?二俱不然。何以故?
T30n1564_p0009b01:若謂一一者,於一處中或有有相、或有無
T30n1564_p0009b02:相,生時無住、滅,住時無生、滅,滅時無生、住。
T30n1564_p0009b03:若和合者,共相違法,云何一時俱?若謂三
T30n1564_p0009b04:相更有三相者,是亦不然。何以故?
T30n1564_p0009b05:T30n1564_p0009b07:若謂生、住、滅更有有為相,生更有生、有住、
T30n1564_p0009b08:有滅。如是三相,復應更有相,若爾則無窮。
T30n1564_p0009b09:若更無相,是三相則不名有為法,亦不能
T30n1564_p0009b10:為有為法作相。
問曰:汝說三相為無窮。
T30n1564_p0009b11:是事不然。生、住、滅雖是有為,而非無窮。何
T30n1564_p0009b12:以故?
T30n1564_p0009b13:T30n1564_p0009b15:法生時通自體七法共生:一法、二生、三住、四
T30n1564_p0009b16:滅、五生生、六住住、七滅滅。是七法中,本生除
T30n1564_p0009b17:自體,能生六法。生生能生本生,本生能生
T30n1564_p0009b18:生生,是故三相雖是有為,而非無窮。
答曰:
T30n1564_p0009b19:T30n1564_p0009b21:若是生生能生本生者,是生生則不名從
T30n1564_p0009b22:本生生。何以故?是生生從本生生,云何能
T30n1564_p0009b23:生本生。復次:
T30n1564_p0009b24:T30n1564_p0009b26:若謂本生能生生生者,是本生不名從生
T30n1564_p0009b27:生生。何以故?是本生從生生生,云何能生
T30n1564_p0009b28:生[14]生?生生法應生本生。而今生生不能生
T30n1564_p0009b29:本生,生生未有自體,何能生本生?是故
T30n1564_p0009c01:本生不能生生生。
問曰:是生生生時,非先
T30n1564_p0009c02:非後能生本生,但生生生時能生本生。
答
T30n1564_p0009c03:曰:不然。何以故?
T30n1564_p0009c04:T30n1564_p0009c06:若謂生生生時能生本生可爾,而實未有,
T30n1564_p0009c07:是故生生生時不能生本生。復次:
T30n1564_p0009c08:T30n1564_p0009c10:若謂是本生生時能生生生可爾,而實未
T30n1564_p0009c11:有,是故本生生時不能生生生。
問曰:
T30n1564_p0009c12:T30n1564_p0009c14:如燈入於闇室,[16]照了諸物亦能自照。生亦
T30n1564_p0009c15:如是,能生於彼亦能自生。
答曰:不然。何以
T30n1564_p0009c16:故?
T30n1564_p0009c17:T30n1564_p0009c19:燈體自無闇,明所及處亦無闇,明闇相違
T30n1564_p0009c20:故。破闇故名照,無闇則無照,何得言燈
T30n1564_p0009c21:自照亦照彼?
問曰:是燈非未生有照,亦非
T30n1564_p0009c22:生已有照,但[17]燈生時能自照亦照彼。
答曰:
T30n1564_p0009c23:T30n1564_p0009c25:燈生時名半生半未生,燈體未成就,云何能
T30n1564_p0009c26:破闇?又燈不能及闇,如人得賊乃名為
T30n1564_p0009c27:破。若謂燈雖不到闇而能破闇者,是亦
T30n1564_p0009c28:不然。何以故?
T30n1564_p0009c29:T30n1564_p0010a02:若燈有力,不到闇而能[1]破者。此處燃燈,
T30n1564_p0010a03:應破一切處闇,俱不及故。復次燈不應自
T30n1564_p0010a04:照、照彼。何以故?
T30n1564_p0010a05:T30n1564_p0010a07:若燈與闇相違故,能自照亦照於彼。闇與燈
T30n1564_p0010a08:相違故,亦應自蔽蔽彼。若闇與燈相違,
T30n1564_p0010a09:不能自蔽蔽彼。燈與闇相違,亦不應自照
T30n1564_p0010a10:亦照彼。是故燈喻非也。破生因緣未盡故,
T30n1564_p0010a11:今當更說。
T30n1564_p0010a12:T30n1564_p0010a14:是生自生時,為生已生?為未生生?若未生
T30n1564_p0010a15:生,則是無法,無法何能自生?若謂生已生,
T30n1564_p0010a16:則為已成,不須復生,如已作不應更作。
T30n1564_p0010a17:若已生、若未生,是二俱不生,故無生。汝先說
T30n1564_p0010a18:生如燈,能自生亦生彼,是事不然;住、滅亦
T30n1564_p0010a19:如是。復次:
T30n1564_p0010a20:T30n1564_p0010a22:生名眾緣和合有生,已生中無作故無生,
T30n1564_p0010a23:未生中無作故無生。生時亦不然,離生法
T30n1564_p0010a24:生時不可得、離生時生法[2]亦不可得、云何
T30n1564_p0010a25:生時生?是事〈去來〉中已答。已生法不[3]可生。
T30n1564_p0010a26:何以故?生已復生,如是展轉則為無窮,如
T30n1564_p0010a27:作已復作。復次若生已更生者,以何生法
T30n1564_p0010a28:生?[4]是生相未生。而言生已生者,則自違
T30n1564_p0010a29:所說。何以故?生相未生而汝謂生。若未
T30n1564_p0010b01:生謂生者,法或可生已而生、或可未生而
T30n1564_p0010b02:生。汝先說生已生,是則不定。復次如燒已
T30n1564_p0010b03:不應復燒、去已不應復去,如是等因緣故,
T30n1564_p0010b04:生已不應生。[5]未生法亦不生。何以故?法
T30n1564_p0010b05:若未生則不[6]應與生緣和合,若不與生
T30n1564_p0010b06:緣和合則無法生。若法未與生緣和合而
T30n1564_p0010b07:生者,應無作法而作、無去法而去、無染
T30n1564_p0010b08:法而染、無恚法而恚、無癡法而癡。如是
T30n1564_p0010b09:則[7]皆破世間法,是故[*]未生法不生。復次若
T30n1564_p0010b10:[*]未生法生者,世間未生法皆應生,一切凡
T30n1564_p0010b11:夫未生菩提今應生菩提,不壞法阿羅漢
T30n1564_p0010b12:無有煩惱今應生煩惱,兔等無角今皆應
T30n1564_p0010b13:生。但是事不然,是故[*]未生法亦不生。
問
T30n1564_p0010b14:曰:[*]未生法不生者,以未有緣、無作、無作
T30n1564_p0010b15:者、無時、無方等故不生。若有緣、有作、有
T30n1564_p0010b16:作者、有時、有方等和合故,[*]未生法生。是故
T30n1564_p0010b17:若說一切[*]未生法皆不生,是事不爾。
答曰:
T30n1564_p0010b18:若法有緣、有時、有方等和合則生者,先有
T30n1564_p0010b19:亦不生、先無亦不生、有無亦不生。三種先
T30n1564_p0010b20:已破,是故生[8]已不生。[*]未生亦不生、生時
T30n1564_p0010b21:亦不生。何以故?已生分不生,未生分亦不
T30n1564_p0010b22:生,如先答。復次若離生有生時者,應生
T30n1564_p0010b23:時生。但離生無生時,是故生時亦不生。復
T30n1564_p0010b24:次若言生時生者,則有二生過:一以生故
T30n1564_p0010b25:名生時;二以生時中生。二皆不然。無有二
T30n1564_p0010b26:法,云何有二生?是故生時亦不生。復次生
T30n1564_p0010b27:法未發則無生時,生時無故生何所依?是故
T30n1564_p0010b28:不得言生時生。如是推求,生已無生、未生
T30n1564_p0010b29:無生、生時無生,無[9]生故生不成,生不成
T30n1564_p0010c01:故住、滅亦不成。生、住、滅不成,故有為法不
T30n1564_p0010c02:成。是故偈中說去未去去時中已答。
問曰:
T30n1564_p0010c03:我不定言生已生、未生生、生時生,但眾緣和
T30n1564_p0010c04:合故有生。
答曰:汝雖有是說,此則不然。何
T30n1564_p0010c05:以故?
T30n1564_p0010c06:T30n1564_p0010c08:生時生已種種因緣破,汝今何以更說眾緣
T30n1564_p0010c09:和合故有生?若眾緣具足、不具足,皆與生同
T30n1564_p0010c10:破。復次:
T30n1564_p0010c11:T30n1564_p0010c13:眾緣所生法,無自性故寂滅,寂滅名為無
T30n1564_p0010c14:此無彼無相,斷言語道、滅諸戲論。眾緣名,
T30n1564_p0010c15:如因縷有布、因蒲有席。若縷自有定相,
T30n1564_p0010c16:不應從麻出。若布自有定相,不應從縷
T30n1564_p0010c17:出。而實從縷有布、從麻有縷,是故縷亦無
T30n1564_p0010c18:定性、布亦無定性。如燃、可燃因緣和合成,
T30n1564_p0010c19:無有自性,可燃無故燃亦無、燃無故可燃亦
T30n1564_p0010c20:無。一切法亦如是,是故從眾緣生法無自
T30n1564_p0010c21:性,無自性故空,如野馬無實。是故偈中說
T30n1564_p0010c22:生與生時二俱寂滅,不應說生時生。汝雖
T30n1564_p0010c23:種種因緣欲成生相,皆是戲論,非寂滅相。
T30n1564_p0010c24:問曰:定有三世別異。未來世法得生,因緣
T30n1564_p0010c25:即生。何故言無生?答曰:
T30n1564_p0010c26:T30n1564_p0010c28:若未來世中有未生法而生,是法先已有,
T30n1564_p0010c29:何用更生?有法不應更生。
問曰:未來雖
T30n1564_p0011a01:有,非如現在相,以現在相故說生。
答曰:
T30n1564_p0011a02:現在相未來中無,若無,云何言未來生法生;
T30n1564_p0011a03:若有,不名未來,應名現在,現在不應更
T30n1564_p0011a04:生。二俱無生,故不生。復次汝謂生時生亦
T30n1564_p0011a05:能生彼。今當更說。
T30n1564_p0011a06:T30n1564_p0011a08:若生生時能生彼,是生誰復能生?
T30n1564_p0011a09:T30n1564_p0011a11:若生更有生,生則無窮。若是生更無生而自
T30n1564_p0011a12:生者,一切法亦皆能自生,而實不爾。復次:
T30n1564_p0011a13:T30n1564_p0011a15:凡所有生,為有法有生?為無法有生?為有
T30n1564_p0011a16:無法有生?是皆不然,是事先已說。離此三
T30n1564_p0011a17:事更無有生,是故無生。復次:
T30n1564_p0011a18:T30n1564_p0011a20:若法滅相,是法不應生。何以故?二相相違
T30n1564_p0011a21:故。一是滅相,知法是滅。[5]一是生相,知法是
T30n1564_p0011a22:生。二相相違法,一時則不然,是故滅相法
T30n1564_p0011a23:不應生。
問曰:若滅相法不應生,不滅相法
T30n1564_p0011a24:應生。
答曰:一切有為法念念滅故,無不滅
T30n1564_p0011a25:法。離有為,無有決定無為法。無為法但有
T30n1564_p0011a26:名字,是故說不滅法,終無有是事。
問曰:若
T30n1564_p0011a27:法無生,應有住。
答曰:
T30n1564_p0011a28:T30n1564_p0011b01:[8]不住法不住,無住相故。住法亦不住。何以
T30n1564_p0011b02:故?已有住故。因去故有住,若住法先有,不
T30n1564_p0011b03:應更住。[9]住時亦不[10]住,離住、不住更無住
T30n1564_p0011b04:時,是[11]故亦不住。如是一切處求住不可得
T30n1564_p0011b05:故,即是無生。若無生,云何有住?復次:
T30n1564_p0011b06:T30n1564_p0011b08:若法滅[12]相,是法無有住相。何以故?一法中
T30n1564_p0011b09:有二相相違故,一是[13]滅相、二是住相。一時
T30n1564_p0011b10:一處有住滅相,是事不然,是故不得言滅
T30n1564_p0011b11:相法有住。
問曰:若法不滅,應有住。
答曰:無
T30n1564_p0011b12:有不滅法。何以故?
T30n1564_p0011b13:T30n1564_p0011b15:一切法生時,無常常隨逐。無常有二,名老
T30n1564_p0011b16:及死。如是一切法常有老死,故無住時。復
T30n1564_p0011b17:次:
T30n1564_p0011b18:T30n1564_p0011b20:若有住法,為自相住?為他相住?二俱不然。
T30n1564_p0011b21:若自相住,則為是常。一切有為法從眾緣
T30n1564_p0011b22:生,若住法自住,則不名有為。住若自相住,
T30n1564_p0011b23:法亦應自相住。如眼不能自見,住亦如是。
T30n1564_p0011b24:若異相住,則住更有住,是則無窮。復次見
T30n1564_p0011b25:異法生異相,不得不因異法而有異相,
T30n1564_p0011b26:異相不定故。因異相而住者,是事不然。
問
T30n1564_p0011b27:曰:若無住,應有滅。
答曰:無。何以故?
T30n1564_p0011b28:T30n1564_p0011c01:若法已滅則不滅,以先滅故。未滅亦不滅,
T30n1564_p0011c02:離滅相故。滅時亦不滅,離二更無滅時。如
T30n1564_p0011c03:是推求,滅法即是無生,無生何有滅?復次:
T30n1564_p0011c04:T30n1564_p0011c06:若法定住則無有滅。何以故?[20]由有住相
T30n1564_p0011c07:故。若住法滅,則有二相:住相、滅相。是故不
T30n1564_p0011c08:得言住中有滅,如生死不得一時有。若
T30n1564_p0011c09:法[21]不住,亦無有滅。何以故?離住相故。若
T30n1564_p0011c10:離住相則無法,無法云何滅?復次:
T30n1564_p0011c11:T30n1564_p0011c13:若法有滅相,是法為自相滅?為異相滅?二
T30n1564_p0011c14:俱不然。何以故?如乳不於乳時滅。隨有
T30n1564_p0011c15:乳時,乳相定住故。非乳時亦不滅,若非乳
T30n1564_p0011c16:不得言乳滅。復次:
T30n1564_p0011c17:T30n1564_p0011c19:如先推求,一切法生相不可得,爾時即無滅
T30n1564_p0011c20:相,破生故無生,無生云何有滅?若汝意猶
T30n1564_p0011c21:未已,今當更說破滅因緣。
T30n1564_p0011c22:T30n1564_p0011c24:諸法有時,推求滅相不可得。何以故?云何一
T30n1564_p0011c25:法中亦有亦無相?如光影不同處。復次:
T30n1564_p0011c26:T30n1564_p0012a02:法若無者則無滅相,如第二頭、第三手,無故
T30n1564_p0012a03:不可斷。復次:
T30n1564_p0012a04:T30n1564_p0012a06:如先說生相,生不自生亦不從他生。若
T30n1564_p0012a07:以自體生,是則不然,一切物皆從眾緣生。
T30n1564_p0012a08:如指端不能自觸,如是生不能自生。從他
T30n1564_p0012a09:生亦不然。何以故?生未有故,不應從他
T30n1564_p0012a10:生。是生[4]無故無自體,自體無故他亦無,是
T30n1564_p0012a11:故從他生亦不然。滅法亦如是,不自相滅、
T30n1564_p0012a12:不他相滅。復次:
T30n1564_p0012a13:T30n1564_p0012a15:汝先說有生、住、滅相故有有為,以有有為
T30n1564_p0012a16:故有無為。今以理推求,三相不可得,云何
T30n1564_p0012a17:得有有為?如先說,無有無相法,有為法無
T30n1564_p0012a18:故,何得有無為?無為相名不生不住不滅。
T30n1564_p0012a19:止有為相故名無為相,無為自無別相,因
T30n1564_p0012a20:是三相有無為相。如火為熱相、地為堅相、
T30n1564_p0012a21:水為冷相,無為則不然。
問曰:若是生、住、滅
T30n1564_p0012a22:畢竟無者,云何論中得說名字?
答曰:
T30n1564_p0012a23:T30n1564_p0012a25:生、住、滅相無有決定,凡人貪著謂有決定。
T30n1564_p0012a26:諸賢聖憐愍欲止其顛倒,還以其所著名
T30n1564_p0012a27:字為說,語言雖同其心則異。如是說生、住、
T30n1564_p0012a28:滅相,不應有難。如幻[8]化所作,不應責其
T30n1564_p0012a29:所由,不應於中有憂喜想,但應眼見而
T30n1564_p0012b01:已。如夢中所見不應求實,如乾闥婆城日
T30n1564_p0012b02:出時現而無有實,但假為名字不久則滅。
T30n1564_p0012b03:生、住、滅亦如是,凡夫分別為有,智者推求則
T30n1564_p0012b04:不可得。
T30n1564_p0012b05:[9]中論[10]觀作作者品第八[11](十二偈)
T30n1564_p0012b06:問曰:現有作、有作者、有所用作法,三事和
T30n1564_p0012b07:合故有果報,是故應有作者、作業。
答曰:上
T30n1564_p0012b08:來品品中破一切法皆無有餘。如破三
T30n1564_p0012b09:相,三相無故無有有為,有為無故無無為。
T30n1564_p0012b10:有為無為無故,一切法盡無作、作者。若是有
T30n1564_p0012b11:為,有為中已破。若是無為,無為中已破。不
T30n1564_p0012b12:應復問。汝著心深故而復更問,今當復
T30n1564_p0012b13:[12]答。
T30n1564_p0012b14:T30n1564_p0012b16:若先定有作者、定有作業,則不應作。若先
T30n1564_p0012b17:定無作者、定無作業,亦不應作。何以故?
T30n1564_p0012b18:T30n1564_p0012b20:若先決定有作業,不應更有作者;又離作
T30n1564_p0012b21:者應有作業。但是事不然。若先[14]決定有
T30n1564_p0012b22:作者,不應更有作業;又離作業應有作
T30n1564_p0012b23:者。但是事不然。是故決定作者、決定作業,不
T30n1564_p0012b24:應有[15]作。不決定作者、不決定作業,亦不應
T30n1564_p0012b25:有作。何以故?本來無故。有作者、有作業
T30n1564_p0012b26:尚不能作,何況無作者、無作業。復次:
T30n1564_p0012b27:T30n1564_p0012b29:若先定有作者、定有作業,汝謂作者有作,
T30n1564_p0012c01:即為無因,離作業有作者、離作者有作
T30n1564_p0012c02:業,則不從因緣有。
問曰:若不從因緣有
T30n1564_p0012c03:作者、有作業,有何咎?
答曰:
T30n1564_p0012c04:T30n1564_p0012c05:T30n1564_p0012c06:T30n1564_p0012c07:T30n1564_p0012c08:T30n1564_p0012c09: T30n1564_p0012c10:若墮於無因,一切法則無因無果。能生法
T30n1564_p0012c11:名為因、所生法名為果,是二即無。是二無
T30n1564_p0012c12:故,無作、無作者亦無所用作法,亦無罪福。
T30n1564_p0012c13:罪福無故,亦無罪福果報及[17]涅槃道。是故
T30n1564_p0012c14:不得從無因生。
問曰:若作者不定,而作不
T30n1564_p0012c15:定業,有何咎?
答曰:一事無尚不能起作業,
T30n1564_p0012c16:何況二事都無。譬如化人以虛空為舍,但
T30n1564_p0012c17:有言說,而無作者、[18]作業。
問曰:若無作者、
T30n1564_p0012c18:無作業,不能有所作;今有作者、有作業,
T30n1564_p0012c19:應有作。
答曰:
T30n1564_p0012c20:T30n1564_p0012c22:作者定不定,不能作定不定業。何以故?有
T30n1564_p0012c23:無相違故,一處不應有二。有是決定、無是
T30n1564_p0012c24:不決定,一人一事云何有有無?復次:
T30n1564_p0012c25:T30n1564_p0012c27:若有作者而無業,何能有所作?若無作者
T30n1564_p0012c28:而有業,亦不能有所作。何以故?如先說。
T30n1564_p0012c29:有中若先有業,作者復何所作?若[19]先無業,
T30n1564_p0013a01:云何可得作?如是則破罪福等因緣果報。
T30n1564_p0013a02:是故偈中說「有不能作無,無不能作有,若
T30n1564_p0013a03:有作作者,其過如先說。」復次:
T30n1564_p0013a04:T30n1564_p0013a06:定業已破,不定業亦破,定不定業亦破;今欲
T30n1564_p0013a07:一時總破,故說是偈,是故作者不能作三
T30n1564_p0013a08:種業。今三種作者,亦不能作業。何以故?
T30n1564_p0013a09:T30n1564_p0013a11:作者定、不定、亦定亦不定,不能作[2]於業。何
T30n1564_p0013a12:以故?如[3]先三種過因緣。此中應[4]廣說,如
T30n1564_p0013a13:是一切處求作者作業,皆不可[5]得。
問曰:若
T30n1564_p0013a14:言無作、無作者,則復墮無因。
答曰:是業從
T30n1564_p0013a15:眾緣生,假名為有,無有決定。[6]不如汝所
T30n1564_p0013a16:說。何以故?
T30n1564_p0013a17:T30n1564_p0013a19:業先無決定,[8]因人起業;[9]因業有作者,作
T30n1564_p0013a20:者亦無決定。因有作業,名為作者,二事和
T30n1564_p0013a21:合故得成作、作者。若從和合生則無自性,
T30n1564_p0013a22:無自性故空,空則無所生。但隨凡夫憶想
T30n1564_p0013a23:分別故,說有作業有作者;第一義中無作
T30n1564_p0013a24:業、無作者。復次:
T30n1564_p0013a25:T30n1564_p0013a27:如作、作者不得相離,不相離故不決定,
T30n1564_p0013a28:無決定故無自性。受受者亦如是,受名五
T30n1564_p0013a29:陰身,受者是人,如是離人無五陰、離五陰
T30n1564_p0013b01:無人,但從眾緣生如受受者。餘一切法亦
T30n1564_p0013b02:應如是破。[12]◎
T30n1564_p0013b03:◎[13]中論[14]觀本住品第九[15](十二偈)
T30n1564_p0013b04:問曰:有人言:
T30n1564_p0013b05:T30n1564_p0013b06:T30n1564_p0013b07:T30n1564_p0013b08: T30n1564_p0013b09:眼耳鼻舌身命等諸根,名為眼耳等根。苦受、
T30n1564_p0013b10:樂受、不苦不樂受、想、思、憶念等心心數法,名
T30n1564_p0013b11:為苦樂等法。有論師言:先未有眼等法,應
T30n1564_p0013b12:有本住。因是本住,眼等諸根得增長。若無
T30n1564_p0013b13:本住,身及眼[18]等諸根,為因何生而得增長?
T30n1564_p0013b14:答曰:
T30n1564_p0013b15:T30n1564_p0013b17:若離眼耳等根、苦樂等法先有本住者,以
T30n1564_p0013b18:何可說?以何可知?如外法瓶衣等,以眼等
T30n1564_p0013b19:根得知;內法以苦樂等根得知。如經中
T30n1564_p0013b20:說:可壞是色相,能受是受相,能識是識相。
T30n1564_p0013b21:汝說離眼耳苦樂等先有本住者,以何可
T30n1564_p0013b22:知說有是法?
問曰:有論師言:出入息、視眴、
T30n1564_p0013b23:壽命、思惟、苦樂、憎愛、動發等是神相。若無有
T30n1564_p0013b24:神,云何有出入息等相?是故當知,離眼耳
T30n1564_p0013b25:等根、苦樂等法先有本住。
答曰:是神若有,
T30n1564_p0013b26:應在身內,如壁中有柱;若在身外,如人
T30n1564_p0013b27:被鎧。若在身內,身則不[19]可壞,神常在內
T30n1564_p0013b28:故。是故言神在身內,但有言說,虛妄無實。
T30n1564_p0013b29:若在身外覆身如鎧者,身應不可見,神
T30n1564_p0013c01:細密覆故。亦應不[*]可壞,而今實見身壞。是
T30n1564_p0013c02:故當知,離苦樂等先無餘法。若謂斷臂時
T30n1564_p0013c03:神縮在內不可斷者,斷頭時亦應縮在內
T30n1564_p0013c04:不應死,而實有死。是故知離苦樂等先有
T30n1564_p0013c05:神者,但有言說虛妄無實。復次若言身大
T30n1564_p0013c06:則神大、身小則神小,如燈大則明大、燈小則
T30n1564_p0013c07:明小者,如是神則隨身不應常。若隨身
T30n1564_p0013c08:者,身無則[20]神無,如燈滅則明滅。若神無常,
T30n1564_p0013c09:則與眼耳苦樂等同。是故當知,離眼耳等
T30n1564_p0013c10:先無別神。復次如風狂病人不得自在,不
T30n1564_p0013c11:應作而作。若有神是諸作主者,云何言不
T30n1564_p0013c12:得自在?若風狂病不惱神者,應離神別有
T30n1564_p0013c13:所作。如是種種推求,離眼耳等根苦樂等法
T30n1564_p0013c14:先無本住。若必謂離眼耳等根苦樂等[21]法
T30n1564_p0013c15:有本住者,無有是事。何以[22]故?
T30n1564_p0013c16:T30n1564_p0013c18:若本住離眼耳等根、苦樂等法先有者,今眼
T30n1564_p0013c19:耳等根、苦樂等法亦應離本住而有。
問曰:
T30n1564_p0013c20:二事相離可爾,但使有本住。
答曰:
T30n1564_p0013c21:T30n1564_p0013c23:法者,眼耳苦樂等。人者,是本住。汝謂以有
T30n1564_p0013c24:法故知有人、以有人故知有法。今離眼
T30n1564_p0013c25:耳等法何有人?離人何有眼耳等法?復次:
T30n1564_p0013c26:T30n1564_p0013c28:[25]眼耳等諸根、苦樂等諸法,實無有本住。因
T30n1564_p0013c29:眼緣色生眼識,以和合因緣知有眼耳等
T30n1564_p0014a01:諸根,不以本住故知。是故偈中說「一切[1]眼
T30n1564_p0014a02:等根,實無有本住」,眼耳等諸根,各自能分別。
T30n1564_p0014a03:問曰:
T30n1564_p0014a04:T30n1564_p0014a06:若一切眼耳等諸根、苦樂等諸法無本住
T30n1564_p0014a07:者,今一一根云何能知塵?眼耳等諸根無
T30n1564_p0014a08:思惟,不應有知。而實知塵,當知離眼耳
T30n1564_p0014a09:等諸根,更有能知塵者。
答曰:若爾者,為一
T30n1564_p0014a10:一根中各有知者?為一知者在諸根中?二
T30n1564_p0014a11:俱有過。何以故?
T30n1564_p0014a12:T30n1564_p0014a14:若見者即是聞者、[2]聞者即是受者,則是一
T30n1564_p0014a15:神。如是眼等諸根應先有本住。色聲香等
T30n1564_p0014a16:無有定知者,或可以眼聞聲,如人[3]有六
T30n1564_p0014a17:向隨意見聞。若聞者、見者是一,於眼等根
T30n1564_p0014a18:隨意見聞,但是事不然。
T30n1564_p0014a19:T30n1564_p0014a21:若見者、聞者、受者各異,[5]則見時亦應聞。何
T30n1564_p0014a22:以故?離見者有聞者故。如是鼻舌身中,神
T30n1564_p0014a23:應一時行。若爾者,人一而神多,以一切根
T30n1564_p0014a24:一時知諸[6]塵。而實不爾,是故見者、聞者、受
T30n1564_p0014a25:者不應俱用。復次:
T30n1564_p0014a26:T30n1564_p0014a28:若人言離眼耳等諸根、苦樂等諸法別有本
T30n1564_p0014a29:住,是[8]事已破。今於眼耳等所因四大,是
T30n1564_p0014b01:[9]四大中亦無本住。
問曰:若眼耳等諸根、苦
T30n1564_p0014b02:樂等諸法,無有本住可爾。眼耳等諸根、苦
T30n1564_p0014b03:樂等諸法應有。
答曰:
T30n1564_p0014b04:T30n1564_p0014b06:若眼耳苦樂等諸法無有本住者,誰有此
T30n1564_p0014b07:眼耳等?何緣而有?是故眼[10]耳等亦無。復次:
T30n1564_p0014b08:T30n1564_p0014b10:思惟推求本住,於眼等先無,今後亦無。若
T30n1564_p0014b11:三世無,即是無生寂滅。不應有難:若無本
T30n1564_p0014b12:住,云何有[12]眼等?如是問答、戲論則滅。戲論
T30n1564_p0014b13:滅故,諸法則空。
T30n1564_p0014b14:[*]中論[13]觀燃可燃品第十[14](十六偈)
T30n1564_p0014b15:問曰:應有受、受者,如燃、可燃,燃是受者、可
T30n1564_p0014b16:燃是受,所謂五陰。
答曰:是事不[15]然。何以故?
T30n1564_p0014b17:燃、可燃俱不成故。燃、可燃若以一法成,若
T30n1564_p0014b18:以二法成,二俱不成。
問曰:且置一異法。若
T30n1564_p0014b19:言無燃、可燃,今云何以一異相破?如兔角
T30n1564_p0014b20:龜毛,無故不可破。世間眼見實有事,而後
T30n1564_p0014b21:可思惟。如有金,然後可燒可鍛。若無燃、可
T30n1564_p0014b22:燃,不應以一異法思惟。若汝許有一異
T30n1564_p0014b23:法,當知有燃、可燃。若許有者,則為已有。
答
T30n1564_p0014b24:曰:隨世俗法言說,不應有過。燃、可燃若
T30n1564_p0014b25:說一若說異,不名為受。若離世俗言說,則
T30n1564_p0014b26:無所論。若不說燃、可燃,云何能有所破?若
T30n1564_p0014b27:無所說,則義不可明。如有論者[A1]欲破有
T30n1564_p0014b28:無,必應言有無,不以稱有無故而受有
T30n1564_p0014b29:無。是以隨世間言說[16]故無咎。若口有言
T30n1564_p0014c01:便是受者,汝言破即為自破,燃、可燃亦如
T30n1564_p0014c02:是。雖有言說亦復不受,是故以一異法
T30n1564_p0014c03:思惟燃、可燃,二俱不成。何以故?
T30n1564_p0014c04:T30n1564_p0014c06:燃是火、可燃是薪。作者是人、作是業。若燃、可
T30n1564_p0014c07:燃一,則作、作者亦應一。若作、作者一,則陶師
T30n1564_p0014c08:與瓶一。作者是陶師、作是瓶,陶師非瓶、
T30n1564_p0014c09:瓶非陶師,云何為一?是以作、作者不一;故
T30n1564_p0014c10:燃、可燃亦不一。若謂一不可則應異。是亦
T30n1564_p0014c11:不然。何以故?若燃與可燃異,應離可[19]燃
T30n1564_p0014c12:別有燃。分別是可燃、是燃,處處離可燃
T30n1564_p0014c13:應有燃。而實不爾,是故異[20]亦不可。復次:
T30n1564_p0014c14:T30n1564_p0014c16:若燃、可燃異,則燃不待可燃而常燃。若常
T30n1564_p0014c17:燃者則自住其體、不待因緣,人功則空。人
T30n1564_p0014c18:功者,將護火令燃。是功現有,是故知火
T30n1564_p0014c19:不異可燃。
T30n1564_p0014c20:復次若燃異可燃,燃即無作。離可燃,火何
T30n1564_p0014c21:所[22]然?若爾者,火則無作。無作火,無有是事。
T30n1564_p0014c22:問曰:云何火不從因緣生,人功亦空?
答曰:
T30n1564_p0014c23:T30n1564_p0014c25:燃、可燃若異,則不待可燃有燃。若不待可
T30n1564_p0014c26:燃[23]有然,則無相因法,是故不從因緣生。
T30n1564_p0014c27:復次若燃異可燃,則應常燃。若常燃者,應
T30n1564_p0014c28:離可燃別見有燃,更不須人功。何以故?
T30n1564_p0014c29:T30n1564_p0015a02:若謂先有薪,燒時名可燃者,是事不爾。若
T30n1564_p0015a03:離燃別有可燃者,云何言燃時名可燃?復
T30n1564_p0015a04:次:
T30n1564_p0015a05:T30n1564_p0015a07:若燃異可燃,則燃不應至可燃。何以故?不
T30n1564_p0015a08:相待成故。若燃不相待成,則自住其體,何
T30n1564_p0015a09:用可燃?是故不至。若不至,則不燃可燃。
T30n1564_p0015a10:何以故?無有不至而能燒故。若不[1]燒則
T30n1564_p0015a11:無滅,應常住自相。是事不爾。
問曰:
T30n1564_p0015a12:T30n1564_p0015a14:燃與可燃異,而能至可燃;如男至於女,
T30n1564_p0015a15:如女至於男。
[3]答曰:
T30n1564_p0015a16:T30n1564_p0015a18:若離燃有可燃、若離可燃有燃,各自成
T30n1564_p0015a19:者,如是則應燃至可燃。而實不爾。何以
T30n1564_p0015a20:故?離燃無可燃、離可燃無燃故。今離男
T30n1564_p0015a21:有女、離女有男,是故汝喻非也。喻不成故,
T30n1564_p0015a22:燃不至可燃。
問曰:燃、可燃相待而有,因可
T30n1564_p0015a23:燃有燃、因燃有可燃,二法相待成。
答曰:
T30n1564_p0015a24:T30n1564_p0015a26:若因可燃而燃成,亦應因燃可燃成。是中
T30n1564_p0015a27:若先定有可燃,則因可燃而燃成。若先定
T30n1564_p0015a28:有燃,則因燃可燃成。今若因可燃而燃成
T30n1564_p0015a29:者,則先有可燃而後有燃,不應待燃而
T30n1564_p0015b01:有可燃。何以故?可燃在先、燃在後故。若燃
T30n1564_p0015b02:不燃可燃,是則可燃不成;又可燃不在餘
T30n1564_p0015b03:處,離於燃故。若可燃不成,燃亦不成。若先
T30n1564_p0015b04:燃後有可燃,燃亦有如是過。是故燃、可燃
T30n1564_p0015b05:二俱不成。復次:
T30n1564_p0015b06:T30n1564_p0015b08:若欲因可燃而成燃,則燃成已復成。何以
T30n1564_p0015b09:故?燃自住於燃中。若燃不自住其體,從可
T30n1564_p0015b10:燃成者,無有是事。是故有是燃從可燃
T30n1564_p0015b11:成,今則燃成復成,有如是過。復有可燃
T30n1564_p0015b12:無燃過。何以故?可燃離燃自住其體故。是
T30n1564_p0015b13:故燃可燃相因待,無有是事。復次:
T30n1564_p0015b14:T30n1564_p0015b16:若法因待成,是法還成本因待。如是決定則
T30n1564_p0015b17:[6]無二事。如因可燃而成燃,還因於燃而
T30n1564_p0015b18:成可燃,是則二俱無定。無定故,不可得。何
T30n1564_p0015b19:以故?
T30n1564_p0015b20:T30n1564_p0015b22:若法因待成,是法先未成,未成則無,無則
T30n1564_p0015b23:云何有因待?若是法先已成,[7]已成何用因
T30n1564_p0015b24:待?是[8]二俱不相因待,是故汝先[9]說燃,可燃
T30n1564_p0015b25:相[10]因待成,無有是事。是故:
T30n1564_p0015b26:T30n1564_p0015b28:今因待可燃,燃不成;不因待可燃,燃亦不
T30n1564_p0015b29:成。可燃亦如是。因燃、不因燃,二俱不成,
T30n1564_p0015c01:是過先已說。復次:
T30n1564_p0015c02:T30n1564_p0015c04:燃不於餘方來入可[12]燃,可燃中亦無燃,析
T30n1564_p0015c05:薪求燃不可得故。可燃亦如是,不從餘處
T30n1564_p0015c06:來入燃中,燃中亦無可燃。如燃已不燃,未
T30n1564_p0015c07:燃不燃、燃時不燃,是義如〈去來〉中說。是故:
T30n1564_p0015c08:T30n1564_p0015c09:T30n1564_p0015c10: T30n1564_p0015c11:可燃[15]即非燃。何以故?先已說作、作者一過
T30n1564_p0015c12:故。離可燃無燃,有常燃等過故。燃無有
T30n1564_p0015c13:可燃、燃中無可燃、可燃中無燃,以有異過
T30n1564_p0015c14:故,三皆不成。
問曰:何故說燃、可燃?
答曰:如
T30n1564_p0015c15:因可燃有燃,如是因受有受者。受名五陰,
T30n1564_p0015c16:受者名人。燃可燃不成故,受受者亦不成。
T30n1564_p0015c17:何以故?
T30n1564_p0015c18:T30n1564_p0015c20:如可燃非燃,如是受非受者,作作者一過
T30n1564_p0015c21:故。又離受無受者,異不可得故。以異過故,
T30n1564_p0015c22:三皆不成。如受受者,外瓶衣等一切法皆
T30n1564_p0015c23:同上說,無生畢竟空。是故:
T30n1564_p0015c24:T30n1564_p0015c26:諸法從本已來無生,畢竟寂滅相,是故品末
T30n1564_p0015c27:說是偈。若人說我相,如犢子部眾說:不得
T30n1564_p0015c28:言色即是我、不得言離色是我,[17]我在第
T30n1564_p0015c29:五不可說藏中。如薩婆多部眾說:諸法各各
T30n1564_p0016a01:相,是善、是不善、是無記。[1]是有漏、無漏、有為、無
T30n1564_p0016a02:為等別異。如是等人不得諸法寂滅相,以
T30n1564_p0016a03:佛語作種種戲論。
T30n1564_p0016a04:[*]中論[2]觀本際品第十一[3](八偈)
T30n1564_p0016a05:問曰:《無本際經》說:眾生往來生死,本際不可
T30n1564_p0016a06:得。是中說有眾生、有生死。以何因緣故而
T30n1564_p0016a07:作是說?
答曰:
T30n1564_p0016a08:T30n1564_p0016a10:聖人有三種:一者外道五神通;二者阿羅漢
T30n1564_p0016a11:辟支佛;三者得神通大菩薩。佛於三種中最
T30n1564_p0016a12:上,故言大聖。佛所言說,無不是實說。生死
T30n1564_p0016a13:無始。何以故?生死初後不可得,是故言無
T30n1564_p0016a14:始。汝謂若無初後,應有中者,是亦不然。
T30n1564_p0016a15:何以故?
T30n1564_p0016a16:T30n1564_p0016a18:因中、後故有初,因初、中故有後。若無初
T30n1564_p0016a19:無後,云何有中?生死中無初、中、後,是故說
T30n1564_p0016a20:先後共不可得。何以故?
T30n1564_p0016a21:T30n1564_p0016a22:T30n1564_p0016a23:T30n1564_p0016a24: T30n1564_p0016a25:生死眾生,若先生、漸有老而後有死者,則
T30n1564_p0016a26:生無老死。法應生有老死、老死有生。又不
T30n1564_p0016a27:老死而生,是亦不然;又[7]不因生有老死。
T30n1564_p0016a28:若先老死後生,[8]老死則無因,生在後故;又
T30n1564_p0016a29:不生,何有老死?若謂生老死先後不可,[9]謂
T30n1564_p0016b01:一時成者,是亦有過。何以故?
T30n1564_p0016b02:T30n1564_p0016b04:若生老死一時,則不然。何以故?生時即有死
T30n1564_p0016b05:故。法應生時有、死時無,若生時有死,是事
T30n1564_p0016b06:不然。若一時生,則無有相因。如牛角一時
T30n1564_p0016b07:出則不相因。是故:
T30n1564_p0016b08:T30n1564_p0016b10:思惟生老死三皆有過故,即無生,畢竟空。
T30n1564_p0016b11:[10]汝今何故貪著戲論生老死,謂有決定相?
T30n1564_p0016b12:復次:
T30n1564_p0016b13:T30n1564_p0016b14:T30n1564_p0016b15:T30n1564_p0016b16: T30n1564_p0016b17:一切法者,所謂因果相可相、受及受者等,皆
T30n1564_p0016b18:無本際,非但生死無本際。以略開示故,
T30n1564_p0016b19:說生死無本際。
T30n1564_p0016b20:[*]中論[12]觀苦品第十二[13](十偈)
T30n1564_p0016b21:有[14]人說曰:
T30n1564_p0016b22:T30n1564_p0016b24:有人言:苦惱自作;或言他作;或言亦自作亦
T30n1564_p0016b25:他作;或言無因作,於果皆不然。於果皆不
T30n1564_p0016b26:然者,眾生以眾緣致苦,厭苦欲求滅。不
T30n1564_p0016b27:知苦惱實因緣有四種謬,是故說於果皆
T30n1564_p0016b28:不然。何以故?
T30n1564_p0016b29:T30n1564_p0016c02:若苦自作,則不從眾緣生,自名從自性
T30n1564_p0016c03:生。是事不然。何以故?因前五陰有後五陰
T30n1564_p0016c04:生,是故苦不得自作。
問曰:若言此五陰作
T30n1564_p0016c05:彼五陰者,則是他作。
答曰:是事不然。何以
T30n1564_p0016c06:故?
T30n1564_p0016c07:T30n1564_p0016c09:若此五陰與彼五陰異,彼五陰與此五陰
T30n1564_p0016c10:異者應從他作。如縷與布異者,應離縷
T30n1564_p0016c11:有布。若離縷無布者,則布不異縷。如是
T30n1564_p0016c12:彼五陰異此五陰者,則應離此五陰有彼
T30n1564_p0016c13:五陰。若離此五陰無彼五陰者,則此五陰
T30n1564_p0016c14:不異彼五陰,是故不應言苦從他作。
問曰:
T30n1564_p0016c15:自作者,是人人自作苦、自受苦。
答曰:
T30n1564_p0016c16:T30n1564_p0016c18:若謂人自作苦者,離五陰苦,何處別有人
T30n1564_p0016c19:而能自作苦?應說是人,而不可說,是故苦
T30n1564_p0016c20:非人自作。若謂人不自作苦,他人作苦與
T30n1564_p0016c21:此人者,是亦不然。何以故?
T30n1564_p0016c22:T30n1564_p0016c24:若他人作苦與此人者,離五陰無有此
T30n1564_p0016c25:人受。復次:
T30n1564_p0016c26:T30n1564_p0016c28:若謂彼人作苦授與此人者,離五陰苦,何
T30n1564_p0016c29:有彼人作苦持與此人?若有[20]者,應說其
T30n1564_p0017a01:相。復次:
T30n1564_p0017a02:T30n1564_p0017a04:種種因緣彼自作苦不成,而言他作苦。是亦
T30n1564_p0017a05:不然。何以故?此彼相待故。若彼作苦,於彼
T30n1564_p0017a06:亦名自作苦。自作苦先已破,汝受自作苦不
T30n1564_p0017a07:成故,他作亦不成。復次:
T30n1564_p0017a08:T30n1564_p0017a10:自作苦不然。何以故?如刀不能自割。如是
T30n1564_p0017a11:法不能自作法,是故不能自作。他作亦不
T30n1564_p0017a12:然。何以故?離苦無彼自性。若離苦有彼自
T30n1564_p0017a13:性者,應言彼作苦,彼亦即是苦,云何苦自
T30n1564_p0017a14:作苦?
問曰:若自作、他作不然,應有共作。
答
T30n1564_p0017a15:曰:
T30n1564_p0017a16:T30n1564_p0017a18:自作、他作猶尚有過,何況無因作。無因多
T30n1564_p0017a19:過,如〈破作作者品〉中說。復次:
T30n1564_p0017a20:T30n1564_p0017a22:佛法中雖說五受陰為苦,有外道人謂苦
T30n1564_p0017a23:受為苦,是故說不但說於苦四種義不成,
T30n1564_p0017a24:外萬物地水山木等一切法皆[3]亦不成。
T30n1564_p0017a25:[*]中論[4]觀行品第十三[5](九偈)
T30n1564_p0017a26:問曰:
T30n1564_p0017a27:T30n1564_p0017a29:佛經中說,虛誑者,即是妄取相;[9]第一實者,
T30n1564_p0017b01:所謂涅槃,非妄取相。以是經說故,當知有
T30n1564_p0017b02:諸行虛誑妄取相。
答曰:
T30n1564_p0017b03:T30n1564_p0017b05:若妄取相法[10]即是虛誑者,是諸行中為何
T30n1564_p0017b06:所取?佛如是說,當知說空義。
問曰:云何
T30n1564_p0017b07:知一切諸行皆是[11]空?
答曰:一切諸行虛妄
T30n1564_p0017b08:相故空。諸行生滅不住,無自性故空。諸行
T30n1564_p0017b09:名五陰,從行生故。[12]五陰名行,是五陰皆虛
T30n1564_p0017b10:妄無有定相。何以故?如嬰兒時色非匍匐
T30n1564_p0017b11:時色、匍匐時色非行時色、行時色非童子時
T30n1564_p0017b12:色、童子時色非壯年時色、壯年時色非老年
T30n1564_p0017b13:時色。如色念念不住故,分別決定性不可
T30n1564_p0017b14:得。嬰兒色為即是匍匐色乃至老年色,為
T30n1564_p0017b15:異,二俱有過。何以故?若嬰兒色即是匍匐
T30n1564_p0017b16:色乃至老年色者,如是則是一色皆為嬰
T30n1564_p0017b17:兒,無有匍匐乃至老年。又如泥團常是泥
T30n1564_p0017b18:團,終不作瓶。何以故?色常定故。若嬰兒色
T30n1564_p0017b19:異匍匐色者,則嬰兒不作匍匐、匍匐不作
T30n1564_p0017b20:嬰兒。何以故?二色異故。如是童子、少年、壯年、
T30n1564_p0017b21:老年色不應相續有,失親屬法無父無
T30n1564_p0017b22:子。若爾者,唯有嬰兒應得父,餘則匍匐乃
T30n1564_p0017b23:至老年不應有分。是故二俱有過。
問曰:色
T30n1564_p0017b24:雖不定,嬰兒色滅已,相續更生乃至老年
T30n1564_p0017b25:色,無有如上過。
答曰:嬰兒色相續生者,
T30n1564_p0017b26:為滅已相續生?為不滅相續生?若嬰兒色
T30n1564_p0017b27:滅,云何有相續?以無因故。如雖有薪
T30n1564_p0017b28:可燃,火滅故無有相續。若嬰兒色不滅
T30n1564_p0017b29:而相續者,則嬰兒色不滅,常住本相亦無
T30n1564_p0017c01:相續。
問曰:我不說滅不滅故相續生,但
T30n1564_p0017c02:說不住相似生,故言相續生。
答曰:若爾者,
T30n1564_p0017c03:則有定色而更生,如是應有千萬種色。但
T30n1564_p0017c04:是事不然,如是亦無相續。如是一切處
T30n1564_p0017c05:求色無有定相,但以世俗言說故有。如
T30n1564_p0017c06:芭蕉樹求實不可得,但有皮葉。如是智者
T30n1564_p0017c07:求色[13]相念念滅,更無實色可得,不住色形
T30n1564_p0017c08:色相。相似次第生難可分別,如燈炎分別
T30n1564_p0017c09:定色不可得,從是定色更有色生不可
T30n1564_p0017c10:得。是故色無性故空,但以世俗言說故有。
T30n1564_p0017c11:受亦如是,智者種種觀察,次第相似故生滅
T30n1564_p0017c12:難可別知,如水流相續,但以覺故說三受
T30n1564_p0017c13:在身。是故當知,受同色說。想因名相生,
T30n1564_p0017c14:若離名相則不生。是故佛說,分別知名字
T30n1564_p0017c15:相故名為想。非決定先有,從眾緣生無定
T30n1564_p0017c16:性,無定性故如影隨形。因形有影、無形
T30n1564_p0017c17:則無影,影無決定[14]性。若定有者,離形
T30n1564_p0017c18:應有影。而實不爾,是故從眾緣生,無自
T30n1564_p0017c19:性故不可得。想亦如是,但因外名相,以世
T30n1564_p0017c20:俗言說故有。識因色聲香味觸等、眼耳鼻舌
T30n1564_p0017c21:身等生,以眼等諸根別異故,識有別異。是
T30n1564_p0017c22:識為在色、為在眼、為在中間?無有決定。
T30n1564_p0017c23:但生已識塵識此人、識彼人。知此人識為
T30n1564_p0017c24:即是知彼人識。為異是二,難可分別。如
T30n1564_p0017c25:眼識,耳識亦難[15]可分別。以難分別故,或
T30n1564_p0017c26:言一或言異,無有決定分別,[16]但從眾緣
T30n1564_p0017c27:生故,眼等分別故空無自性。如伎人含一
T30n1564_p0017c28:珠出已復示人則生疑,為是本珠、為更有
T30n1564_p0017c29:異?識亦如是,生已更生,為是本識、為是異
T30n1564_p0018a01:識?是故當知,識不住故無自性,虛誑如幻。
T30n1564_p0018a02:諸行亦如是。諸行者,身、口、意。行有二種:淨、
T30n1564_p0018a03:不淨。何等為不淨?惱眾生、貪著等,名不淨。
T30n1564_p0018a04:不惱眾生、實語、不貪著等,名淨,或增或減。
T30n1564_p0018a05:淨行者,在人中、欲天、色天、無色天受果報
T30n1564_p0018a06:已則減,還作故名增。不淨行者亦如是,在
T30n1564_p0018a07:地獄、畜生、餓鬼、阿修羅中受果報已則減,還
T30n1564_p0018a08:作故名增。是故諸行有增有減故不住。如
T30n1564_p0018a09:人有病,隨宜將適病則除愈,[1]不將適病
T30n1564_p0018a10:則還集。諸行亦如是,有增有減故不決定,
T30n1564_p0018a11:但以[2]世俗言說故有,因世諦故得見第
T30n1564_p0018a12:一義諦。所謂無明緣諸行,從諸行有識著,
T30n1564_p0018a13:識著故有名色,從名色有六入,從六入
T30n1564_p0018a14:有觸,從觸有受,從受有愛,從愛有取,
T30n1564_p0018a15:從取有有,從有有生,從生有老、死、憂悲苦
T30n1564_p0018a16:惱、恩愛別苦、怨憎會苦等,如是諸苦皆以行
T30n1564_p0018a17:為本。佛以世諦故說,若得第一義諦生真
T30n1564_p0018a18:智慧者則無明息,無明息故諸行亦不集,
T30n1564_p0018a19:諸行不集故見諦所斷身見、疑、戒取等斷,及
T30n1564_p0018a20:思惟所斷貪、恚、色染、無色染、調戲無明亦斷。
T30n1564_p0018a21:以是斷故一一分滅,所謂無明、諸行、識、名色、
T30n1564_p0018a22:六入、觸、受、愛、取、有、生、老死憂悲苦惱恩愛別苦
T30n1564_p0018a23:怨憎會苦等皆滅。以是滅故,五陰身畢竟滅
T30n1564_p0018a24:更無有餘,唯但有空。是故佛欲示空義
T30n1564_p0018a25:故,說諸行虛誑。復次諸法無性故虛誑,虛
T30n1564_p0018a26:誑故空。如偈說:
T30n1564_p0018a27:T30n1564_p0018a29:諸法無有性。何以故?諸法雖生,不住自性,
T30n1564_p0018b01:是故無性。如嬰兒定住自性者,終不作匍
T30n1564_p0018b02:匐乃至老年。而嬰兒次第相續有異相現,匍
T30n1564_p0018b03:匐乃至老年,是故說見諸法異相故知無
T30n1564_p0018b04:性。
問曰:若諸法[3]異相無性,即有無性法,有
T30n1564_p0018b05:何咎?
答曰:若無性,云何有法?云何有相?何
T30n1564_p0018b06:以故?無有根本故。但為破性,故說無性。是
T30n1564_p0018b07:無性法若有者,不名一切法空;若一切法
T30n1564_p0018b08:空,云何有無性法?
問曰:
T30n1564_p0018b09:T30n1564_p0018b11:諸法若無性則無有異相,而汝說有異相,
T30n1564_p0018b12:是故有諸法性。若無諸法性,云何有異相?
T30n1564_p0018b13:答曰:
T30n1564_p0018b14:T30n1564_p0018b16:若諸法決定有性,云何可得異?性名決定
T30n1564_p0018b17:有,不可變異。如真金不可變,又如暗性
T30n1564_p0018b18:不變為明、明性不變為暗。復次:
T30n1564_p0018b19:T30n1564_p0018b21:若法有異者,則應有異相。為即是法異?為
T30n1564_p0018b22:異法異?是二不然。若[5]即是法異,則老應作
T30n1564_p0018b23:老;而老實不作老。若異法異者,老與壯異,
T30n1564_p0018b24:壯應作老;而壯實不作老。二俱有過。
問
T30n1564_p0018b25:曰:[6]若法即異,有何咎?如今眼見年少經
T30n1564_p0018b26:日月歲數則老。
答曰:
T30n1564_p0018b27:T30n1564_p0018b29:若是法即異者,乳應即是酪,更不須因緣。
T30n1564_p0018c01:是事不然。何以故?乳與酪有種種異故。乳
T30n1564_p0018c02:不即是酪,是故法不即異。若謂異法為異
T30n1564_p0018c03:者,是亦不然,離乳更有何物為酪?如是
T30n1564_p0018c04:思惟,是法不異、異法亦[9]不異,是故不應
T30n1564_p0018c05:偏有所執。
問曰:破是、破異猶有空在,空即
T30n1564_p0018c06:是法。
答曰:
T30n1564_p0018c07:T30n1564_p0018c09:若有不空法,相因故應有空法。而上來種
T30n1564_p0018c10:種因緣破不空法,不空法無故則無相待,
T30n1564_p0018c11:無相待故何有空法?
問曰:汝說不空法
T30n1564_p0018c12:無故空法亦無。若爾者,即是說空但無
T30n1564_p0018c13:相待,故不應有執。若有對應有相待、若
T30n1564_p0018c14:無對則無相待,相待無故則無相,無相故
T30n1564_p0018c15:則無執。如是即為說空。
答曰:
T30n1564_p0018c16:T30n1564_p0018c18:大聖為破六十二諸見,及無[12]明、愛等諸煩
T30n1564_p0018c19:惱故說空。若人於空復生見者,是人不可
T30n1564_p0018c20:化。譬如有病須服藥可治,若藥復為病
T30n1564_p0018c21:則不可治。如火從薪出以水可滅,若從
T30n1564_p0018c22:水生為用何滅?如空是水,能滅諸煩惱火,
T30n1564_p0018c23:有人罪重貪著心深,智慧[13]鈍故於空生見,
T30n1564_p0018c24:或謂有空、或謂無空,因有無還起煩惱。若
T30n1564_p0018c25:以空化此人者,則言我久知是空,若離
T30n1564_p0018c26:[14]是空則無涅槃道。如經說,離空無相無作
T30n1564_p0018c27:門得解脫者,但有言說。[15]◎
T30n1564_p0018c28:◎[16]中論[17]觀合品第十四[18](八偈)
T30n1564_p0018c29:說曰:上〈破根品〉中說見、所見、見者皆不成。此
T30n1564_p0019a01:三事無異法故則無合。無合義今當說。問
T30n1564_p0019a02:曰:何故眼等三事無合?
答曰:
T30n1564_p0019a03:T30n1564_p0019a05:見是眼根、可見是色塵、見者是我,是三事各
T30n1564_p0019a06:在異處,終無合時。異處者,眼在身內,色在
T30n1564_p0019a07:[1]身外,我者或言在身內、或言遍一切處,是
T30n1564_p0019a08:故無合。復次若謂有見法,為合而見、不合
T30n1564_p0019a09:而見?二俱不然。何以故?若合而見者,隨有
T30n1564_p0019a10:塵處應有根有我。但是事不然,是故不
T30n1564_p0019a11:合。若不合而見者,根我塵各在異處亦應
T30n1564_p0019a12:有見,而不見。何以故?如眼根在此,不見
T30n1564_p0019a13:遠處瓶,是故二俱不見。
問曰:我、意、根、塵四
T30n1564_p0019a14:事合,故有知生,能知瓶衣等萬物,是故有
T30n1564_p0019a15:見、可見、見者。
答曰:是事〈根品〉中已破,今當更
T30n1564_p0019a16:說。汝說四事合故知生,是知為見瓶衣等
T30n1564_p0019a17:物已生、為未見而生?若見已生者,知則無
T30n1564_p0019a18:用。若未見而生者,是則未合。云何有知生?
T30n1564_p0019a19:若謂四事一時合而知生,是亦不然。若一時
T30n1564_p0019a20:生則無相待。何以故?先有瓶、次見、後知生,
T30n1564_p0019a21:一時則無先後。知無故,見、可見、見者亦無。如
T30n1564_p0019a22:是諸法如幻如夢無有定相,何得有合?
T30n1564_p0019a23:無合故空。復次:
T30n1564_p0019a24:T30n1564_p0019a26:如見、可見、見者無合故,染、可染、染者亦應無
T30n1564_p0019a27:合。如說見、可見、見者三法,則說聞、可聞、聞
T30n1564_p0019a28:者餘入等。如說染、可染、染者,則說瞋、可瞋、
T30n1564_p0019a29:瞋者餘煩惱等。復次:
T30n1564_p0019b01:T30n1564_p0019b03:凡物皆以異故有合,而見等異相不可得,是
T30n1564_p0019b04:故無合。復次:
T30n1564_p0019b05:T30n1564_p0019b07:非但見、可見、見者等三事異相不可得,一切
T30n1564_p0019b08:法皆無異相。
問曰:何故無有異相?
答曰:
T30n1564_p0019b09:T30n1564_p0019b11:汝所謂異,是異因異法故名為異。離異法
T30n1564_p0019b12:不名為異。何以故?若法從眾緣生,是法不
T30n1564_p0019b13:異因,因壞[10]果亦壞故。如因樑椽等有舍,
T30n1564_p0019b14:舍不異樑椽,樑椽等壞舍亦壞故。
問曰:若
T30n1564_p0019b15:有定異法,有何咎?
答曰:
T30n1564_p0019b16:T30n1564_p0019b18:若離從異有異法者,則應離[11]餘異有異
T30n1564_p0019b19:法。而實離從異無有異法,是故無餘異。如
T30n1564_p0019b20:離五指異,有拳異者,拳異應於瓶等異物
T30n1564_p0019b21:有異。今離五指異,拳異不可得,是故拳異
T30n1564_p0019b22:於瓶[12]等無有異法。
問曰:我經說,異相不
T30n1564_p0019b23:從眾緣生,分別總相故有異相,因異相故
T30n1564_p0019b24:有異法。
答曰:
T30n1564_p0019b25:T30n1564_p0019b27:汝言分別總相故有異相,因異相故有異
T30n1564_p0019b28:法。若爾者,異相從眾緣生,如是即說眾緣
T30n1564_p0019b29:法,是異相離異法不可得故。異相因異法
T30n1564_p0019c01:而有,不能獨成。今異法中無異相。何以故?
T30n1564_p0019c02:先有異法故,何用異相?不異法中亦無異
T30n1564_p0019c03:相。何以故?若異相在不異法中,不名不異
T30n1564_p0019c04:法。若二處俱無,即無異相,異相無故此彼法
T30n1564_p0019c05:亦無。復次,異法無故亦無合。
T30n1564_p0019c06:T30n1564_p0019c08:是法自體不合,以一故,如一指不自合。異
T30n1564_p0019c09:法亦不合,以異故,異事已成不須合故。如
T30n1564_p0019c10:是思惟,合法不可得。是故說合者、合時、合
T30n1564_p0019c11:法皆不可得。[16]◎
T30n1564_p0019c12:中論卷第二