T30n1564_p0019c13:T30n1564_p0019c14:T30n1564_p0019c15:◎[17]中論卷第三
T30n1564_p0019c16:T30n1564_p0019c17:龍樹菩薩造[*]梵志青目釋
T30n1564_p0019c18:姚秦[*]三藏鳩摩羅什譯
T30n1564_p0019c19:[18]觀有無品第十五([19]十一偈)
T30n1564_p0019c20:問曰:諸法各有性,以有力用故,如瓶有
T30n1564_p0019c21:瓶性、布有布性,是性眾緣合時則出。
答曰:
T30n1564_p0019c22:T30n1564_p0019c24:若諸法有性,不應從眾緣出。何以故?若
T30n1564_p0019c25:從眾緣出,即是作法,無有定性。
問曰:若諸
T30n1564_p0019c26:法性[23]從眾緣作,有何咎?
答曰:
T30n1564_p0019c27:T30n1564_p0019c29:如金雜銅則非真金,如是若有性,則不須
T30n1564_p0020a01:眾緣,若從眾緣出,當知無真性。又性若決
T30n1564_p0020a02:定,不應待他出,非如長短、彼此,無定性
T30n1564_p0020a03:故待他而有。問曰:諸法若無自性,應有他
T30n1564_p0020a04:性。
答曰:
T30n1564_p0020a05:T30n1564_p0020a07:諸法性眾緣作故,亦因待成,故無自性。若爾
T30n1564_p0020a08:者,他性於他亦是自性,亦從眾緣生相待
T30n1564_p0020a09:故,亦無。無故,云何言諸法從他性生?他性
T30n1564_p0020a10:亦是自性故。
問曰:若離自性、他性有諸法,
T30n1564_p0020a11:有何咎?
答曰:
T30n1564_p0020a12:T30n1564_p0020a14:汝說離自性、他性有法者,是事不然。若離
T30n1564_p0020a15:自性他性,則無有法。何以故?有自性、他性
T30n1564_p0020a16:法則成,如瓶體是自性、[3]依物是他性。
問曰:
T30n1564_p0020a17:若以自性、他性破有者,今應有無。
答曰:
T30n1564_p0020a18:T30n1564_p0020a20:若汝已受有不成者,亦應受無亦無。何以
T30n1564_p0020a21:故?有法壞敗故名無,是無因有壞而有。復
T30n1564_p0020a22:次:
T30n1564_p0020a23:T30n1564_p0020a25:若人深著諸法,必求有見。若破自性則見
T30n1564_p0020a26:他性,若破他性則見有,若破有則見無,若
T30n1564_p0020a27:破無則迷惑。若利根著心薄者,知滅諸見
T30n1564_p0020a28:安隱故,更不生四種戲論,是人則見佛法
T30n1564_p0020a29:真實義。是故說上偈。復次:
T30n1564_p0020b01:T30n1564_p0020b03:《刪陀迦旃延經》中,佛為說正見義離有離
T30n1564_p0020b04:無。若諸法中少決定有者,佛不應破有,無
T30n1564_p0020b05:若破有,則人謂為無。佛通達諸法相故,說
T30n1564_p0020b06:二俱無。是故汝應捨有無見。復次:
T30n1564_p0020b07:T30n1564_p0020b09:若諸法決定有性,終不應變異。何以故?若
T30n1564_p0020b10:定[9]有自性,不應有異相,如上真金喻。今
T30n1564_p0020b11:現見諸法有異相故,當知無有定相。復
T30n1564_p0020b12:次:
T30n1564_p0020b13:T30n1564_p0020b15:若法定有性,云何可變異?若無性,則無自
T30n1564_p0020b16:體,云何可變異?復次:
T30n1564_p0020b17:T30n1564_p0020b19:若法定有有相,則終無無相,是即為常。何
T30n1564_p0020b20:以故?如說三世者,未來中有法相,是法
T30n1564_p0020b21:來至現在,轉入過去,不捨本相,是則為
T30n1564_p0020b22:常。又說因中先有果,是亦為常。若說定
T30n1564_p0020b23:有無,是無必先有今無,是則為斷滅,斷滅
T30n1564_p0020b24:名無相續因。由是二見,即遠離佛法。
問曰:
T30n1564_p0020b25:何故因有生常見、因無生斷見?
答曰:
T30n1564_p0020b26:T30n1564_p0020b28:若法性定有,則是有相非無相,終不應無。
T30n1564_p0020b29:若無則非有,即為無[10]法,先已說過故,如
T30n1564_p0020c01:是則墮常見。若法先有,敗壞而無者,是名
T30n1564_p0020c02:斷滅。何以故?有不應無故,汝謂有無各有
T30n1564_p0020c03:定相故。若有斷常見者,則無罪福等,破世
T30n1564_p0020c04:間事,是故應捨。
T30n1564_p0020c05:[11]中論[12]觀縛解品第十六(十偈)
T30n1564_p0020c06:問曰:生死非都無根本,於中應有眾生往
T30n1564_p0020c07:來、若諸行往來。汝以何因緣故,說眾生及
T30n1564_p0020c08:諸行盡空,無有往來?
答曰:
T30n1564_p0020c09:T30n1564_p0020c11:諸行往來六道生死中者,為常相往來?為
T30n1564_p0020c12:無常相往來?二俱不然。若常相往來者,則
T30n1564_p0020c13:無生死相續,以決定故、自性住故。若以無
T30n1564_p0020c14:常往來者,亦無往來生死相續,以不決定
T30n1564_p0020c15:故、無自性故。若眾[14]生往來者,亦有如是
T30n1564_p0020c16:過。復次:
T30n1564_p0020c17:T30n1564_p0020c19:生死陰界入即是一義。若眾生於此陰界入
T30n1564_p0020c20:中往來者,是眾生於〈燃可燃品〉中五[15]種求
T30n1564_p0020c21:不可得,誰於陰界入中而有往來者?復次:
T30n1564_p0020c22:T30n1564_p0020c24:若眾生往來,為有身往來?為無身往來?二
T30n1564_p0020c25:俱不然。何以故?若有身往來,從一身至一
T30n1564_p0020c26:身,如是則往來者無身。又若先已有身,不
T30n1564_p0021a01:應復從身至身。若先無身則無有,若無
T30n1564_p0021a02:有云何有生死往來?
問曰:經說有涅槃滅
T30n1564_p0021a03:一切苦,是滅應諸行滅、若眾生滅。
答曰:二俱
T30n1564_p0021a04:不[A1]滅。何以故?
T30n1564_p0021a05:T30n1564_p0021a07:汝說若諸行滅、若眾生滅,是事先已答,諸行
T30n1564_p0021a08:無有性,眾生[1]亦種種推求生死往來不可
T30n1564_p0021a09:得,是故諸行不滅,眾生亦[2]不滅。
問曰:若爾
T30n1564_p0021a10:者則無縛無解,根本不可得故。
答曰:
T30n1564_p0021a11:T30n1564_p0021a13:汝謂諸行及眾生有縛解者,是事不然。諸
T30n1564_p0021a14:行念念生滅故,不應有縛解。眾生先說五
T30n1564_p0021a15:種推求不可得,云何有縛解?復次:
T30n1564_p0021a16:T30n1564_p0021a18:若謂五陰身名為縛,若眾生先有五陰,則
T30n1564_p0021a19:不應縛。何以故?一人有二身故。無身亦不
T30n1564_p0021a20:應縛。何以故?若無身則無五陰,無五陰
T30n1564_p0021a21:則空,云何可縛?如是第三更無所縛。復次:
T30n1564_p0021a22:T30n1564_p0021a24:若謂可縛先有縛,則應縛可縛。而實離可
T30n1564_p0021a25:縛先無縛,是故不得言眾生有縛。或言,
T30n1564_p0021a26:眾生是可縛、五陰是縛;或言,五陰中諸煩惱
T30n1564_p0021a27:是縛、餘五陰是可縛。是事不然。何以故?若
T30n1564_p0021a28:離五陰先有眾生者,則應以五陰縛眾
T30n1564_p0021a29:生,而實離五陰無別眾生。若離五陰別有
T30n1564_p0021b01:煩惱者,則應以煩惱縛五陰,而實離五陰
T30n1564_p0021b02:無別煩惱。復次如〈去來品〉中說,已去不去、
T30n1564_p0021b03:未去不去、去時不去,如是未縛不縛、縛已
T30n1564_p0021b04:不縛、縛時不縛。復次亦無有解。何以故?
T30n1564_p0021b05:T30n1564_p0021b07:縛者無有解。何以故?已縛故。無縛亦無解。
T30n1564_p0021b08:何以故?無縛故。若謂縛時有解,則縛解一
T30n1564_p0021b09:時,是事不然,又縛解相違故。
問曰:有人修
T30n1564_p0021b10:道現入涅槃得解脫,云何言無?
答曰:
T30n1564_p0021b11:T30n1564_p0021b13:若人作是念:我離受得涅槃。是人即為受
T30n1564_p0021b14:所縛。復次:
T30n1564_p0021b15:T30n1564_p0021b17:諸法實相第一義中,不說離生死別有涅
T30n1564_p0021b18:槃。如經說,涅槃即生死、生死即涅槃。如是
T30n1564_p0021b19:諸法實相中,云何[6]言是生死、是涅槃?
T30n1564_p0021b20:[*]中論[7]觀業品第十七(三十三偈)
T30n1564_p0021b21:問曰:汝雖種種破諸法,而業決定有,能令
T30n1564_p0021b22:一切眾生受果報。如經說,一切眾生皆隨
T30n1564_p0021b23:業而生,惡者入地獄、修福者生天、行道者
T30n1564_p0021b24:得涅槃,是故一切法不應空。所謂業者:
T30n1564_p0021b25:T30n1564_p0021b27:人有三毒,[9]為惱他故生行。善者先自滅
T30n1564_p0021b28:惡,是故說降伏其心利益他人。利益他
T30n1564_p0021b29:者,行布施、持戒、忍辱等,不惱眾生,是名利
T30n1564_p0021c01:益他,亦名慈善福德,亦名今世後世樂果種
T30n1564_p0021c02:子。復次:
T30n1564_p0021c03:T30n1564_p0021c05:大聖略說業有二種:一者思、二者從思生,
T30n1564_p0021c06:是二業如阿毘曇中廣說。
T30n1564_p0021c07:T30n1564_p0021c09:思是心數法,諸心數法中能發起、有所作,故
T30n1564_p0021c10:名業。因是思故起外身口業。雖因餘心心
T30n1564_p0021c11:數法有所作,但思為所作本,故說思為業。
T30n1564_p0021c12:是業今當說相。
T30n1564_p0021c13:T30n1564_p0021c14:T30n1564_p0021c15:T30n1564_p0021c16: T30n1564_p0021c17:口業者,四種口業。身業者,三種身業。是七種
T30n1564_p0021c18:業有二種差別,有作、有[25]無作。作時名作
T30n1564_p0021c19:業,作已常隨逐生,名無作業。是二種有善、不
T30n1564_p0021c20:善。不善名不止惡,善名止惡。復有從用生
T30n1564_p0021c21:福德,如施主施受者,若受者受用,施主得
T30n1564_p0021c22:二種福:一從施生;二從用生。如人以箭射
T30n1564_p0021c23:人,若箭[26]殺人,有二種罪:一者從射生;二
T30n1564_p0022a01:者從殺生。若射不殺,射者但得射罪,無殺
T30n1564_p0022a02:罪。是故偈中說罪福從用生,如是名為六
T30n1564_p0022a03:種業。第七名思,是七種即是分別業相。是
T30n1564_p0022a04:業有今世、後世果報,是故決定有業、有果
T30n1564_p0022a05:報故,諸法不應空。
答曰:
T30n1564_p0022a06:T30n1564_p0022a08:業若住至受果報,即為是常。是事不然。何
T30n1564_p0022a09:以故?業是生滅相,一念尚不住,何況至果
T30n1564_p0022a10:報!若謂業滅,滅則無,云何能生果報?
問曰:
T30n1564_p0022a11:T30n1564_p0022a12:T30n1564_p0022a13:T30n1564_p0022a14:T30n1564_p0022a15:T30n1564_p0022a16:T30n1564_p0022a17:T30n1564_p0022a18: T30n1564_p0022a19:如從穀有芽,從芽有莖葉等相續,從是相
T30n1564_p0022a20:續而有果生。離種無相續生,是故從穀子
T30n1564_p0022a21:有相續,從相續有果。先種後有果,故不
T30n1564_p0022a22:斷亦不常。如穀種喻,業果亦如是。初心起
T30n1564_p0022a23:罪福,猶如穀種。因是心,餘心心數法相續
T30n1564_p0022a24:生,乃至果報。先業後果故,不斷亦不常。若
T30n1564_p0022a25:離業有果報,則有斷常。是善業因緣果報
T30n1564_p0022a26:者,所謂:
T30n1564_p0022a27:T30n1564_p0022a29:白名善淨。成福德因緣者,從是十白業道
T30n1564_p0022b01:生,不殺、不盜、不邪婬、不妄語、不兩舌、不惡口、
T30n1564_p0022b02:不無益語、不嫉、不恚、不邪見,是名為善。從身
T30n1564_p0022b03:口意生是果報者,得今世名利,後世天人
T30n1564_p0022b04:中貴處生。布施恭敬等雖有種種福德,略說
T30n1564_p0022b05:則攝在十善道中。
答曰:
T30n1564_p0022b06:T30n1564_p0022b08:若以業果報相續故,以穀子為喻者,其過
T30n1564_p0022b09:甚多,但此中不廣說。汝說穀子喻者,是喻
T30n1564_p0022b10:不然。何以故?穀子有觸有形,可見有相
T30n1564_p0022b11:續。我思惟是事,尚未受此言,況心及業,無
T30n1564_p0022b12:觸無形不可見。生滅不住欲以相續,是
T30n1564_p0022b13:事不然。復次從穀子有芽等相續者,為滅
T30n1564_p0022b14:已相續?為不滅相續?若穀子滅已相續者,
T30n1564_p0022b15:則為無因。若穀子不滅而相續者,從是穀
T30n1564_p0022b16:子常生諸穀。若如是者,一穀子則生一切
T30n1564_p0022b17:世間穀。是事不然,是故業果報相續則不
T30n1564_p0022b18:然。
問曰:
T30n1564_p0022b19:T30n1564_p0022b21:所謂:
T30n1564_p0022b22:T30n1564_p0022b23:T30n1564_p0022b24:T30n1564_p0022b25:T30n1564_p0022b26:T30n1564_p0022b27:T30n1564_p0022b28:T30n1564_p0022b29:T30n1564_p0022c01:T30n1564_p0022c02:T30n1564_p0022c03:T30n1564_p0022c04: T30n1564_p0022c05:不失法者當知如券,業者如取物。是不失
T30n1564_p0022c06:法,欲界繫、色界繫、無色界繫亦不繫。若分別
T30n1564_p0022c07:善、不善、無[18]記中,但是無記。是無記義,阿毘
T30n1564_p0022c08:曇中廣說。見諦所不斷,從一果至一果,於
T30n1564_p0022c09:中思惟所斷。是以諸業,以不失法故果生。
T30n1564_p0022c10:若見諦所斷[19]而業至相似,則得破業過。是
T30n1564_p0022c11:事阿毘曇中廣說。復次不失法者,於一界諸
T30n1564_p0022c12:業相似不相似,初受身時果報獨生,於現在
T30n1564_p0022c13:身從業更生業。是業有二種,隨重而受
T30n1564_p0022c14:報。或有言,是業受報已業猶在,以不念念
T30n1564_p0022c15:滅故。若度果已滅、若死已而滅者,須陀洹
T30n1564_p0022c16:等度果已而滅,諸凡夫及阿羅漢死已而滅。
T30n1564_p0022c17:於此中分別有漏及無漏者,從須陀洹等
T30n1564_p0022c18:諸賢聖,有漏、無漏等應分別。
答曰:是義俱不
T30n1564_p0022c19:離斷常過,是故亦不應受。
問曰:若爾者,則
T30n1564_p0022c20:無業果報。
答曰:
T30n1564_p0022c21:T30n1564_p0022c23:此論所說義離於斷常。何以故?業畢竟空、
T30n1564_p0022c24:寂滅相、自性離,有何法可斷、何法可失?顛
T30n1564_p0022c25:倒因緣故,往來生死亦不常。何以故?若法
T30n1564_p0022c26:從顛倒起則是虛妄無實,無實故非常。復
T30n1564_p0022c27:次貪著顛倒不知實相故,言業不失。此是
T30n1564_p0022c28:佛所說。復次:
T30n1564_p0022c29:T30n1564_p0023a01:T30n1564_p0023a02:T30n1564_p0023a03:T30n1564_p0023a04:T30n1564_p0023a05:T30n1564_p0023a06:T30n1564_p0023a07:T30n1564_p0023a08:T30n1564_p0023a09:T30n1564_p0023a10:T30n1564_p0023a11: T30n1564_p0023a12:第一義中諸業不生。何以故?無性故。以不
T30n1564_p0023a13:生因緣故則不滅,非以常故不滅。若不爾
T30n1564_p0023a14:者,業性應決定有。若業決定有性則為是
T30n1564_p0023a15:常,若常則是不作業。何以故?常法不可作
T30n1564_p0023a16:故。復次若有不作業者,則他人作罪此人
T30n1564_p0023a17:受報,又他人斷梵行而此人有罪,則破世
T30n1564_p0023a18:俗法。若先有者,冬不應思為春事,春不應
T30n1564_p0023a19:思為夏事。有如是等過。復次作福及作罪
T30n1564_p0023a20:者則無有別異,起布施持戒等業名為作
T30n1564_p0023a21:福,起殺盜等業名為作罪。若不作而有業,
T30n1564_p0023a22:則無[4]有分別。復次是業若決定有性,則一
T30n1564_p0023a23:時受果報已復應更受。是故汝說以不失
T30n1564_p0023a24:法故有業報,則有如是等過。復次若業從
T30n1564_p0023a25:煩惱起,是煩惱無有決定,但從憶想分別
T30n1564_p0023a26:有。若諸煩惱無實,業云何有實?何以故?
T30n1564_p0023a27:因無性故業亦無性。
問曰:若諸煩惱及業
T30n1564_p0023a28:無性不實,今果報身現有,應是實。
答曰:
T30n1564_p0023a29:T30n1564_p0023b02:諸賢聖說煩惱及業是身因緣,是中愛能[5]潤
T30n1564_p0023b03:生,業能[6]生上中下好醜貴賤等果報。今諸
T30n1564_p0023b04:煩惱及業,種種推求無有決定,何況諸身
T30n1564_p0023b05:有決定果?隨因緣故。
問曰:汝雖種種因緣
T30n1564_p0023b06:破業及果報,而經說,有起業者。起業者有
T30n1564_p0023b07:故,有業有果報。如說:
T30n1564_p0023b08:T30n1564_p0023b10:《無始經》中說,眾生為無明所覆、愛結所縛,
T30n1564_p0023b11:於無始生死中往來,受種種苦樂。今受者
T30n1564_p0023b12:於先作者,不即是、亦不異。若即是,人作罪
T30n1564_p0023b13:受牛形,則人不作牛、牛不作人。若異則
T30n1564_p0023b14:失業果報,墮於[10]無因,無因則斷滅。是故
T30n1564_p0023b15:[11]今受者於先作者,不即是、亦不異。
答曰:
T30n1564_p0023b16:T30n1564_p0023b17:T30n1564_p0023b18:T30n1564_p0023b19: T30n1564_p0023b20:若無業、無作業者,何有從業生果報?若
T30n1564_p0023b21:無果報,云何有受果報者?業有三種:五陰
T30n1564_p0023b22:中假名人是作者,是業於善惡處生,名為
T30n1564_p0023b23:果報。若起業者尚無,何況有業、有果報及
T30n1564_p0023b24:受果報者?
問曰:汝雖種種破業、果報及起
T30n1564_p0023b25:業者,而今現見眾生作業受果報。是事云
T30n1564_p0023b26:何?
答曰:
T30n1564_p0023b27:T30n1564_p0023b28:T30n1564_p0023b29:T30n1564_p0023c01:T30n1564_p0023c02:T30n1564_p0023c03: T30n1564_p0023c04:如佛神通力所作化人,是化人復化作化人。
T30n1564_p0023c05:如化人,無有實事但可眼見,又化人口業
T30n1564_p0023c06:說法、身業布施等,是業雖無實而可眼見。
T30n1564_p0023c07:如是生死身作者及業,亦應如是知。[14]諸煩
T30n1564_p0023c08:惱者,名為三毒,分別有九十八使、九結、十纏、
T30n1564_p0023c09:六垢等無量諸煩惱。業名為身、口、意業。今世、
T30n1564_p0023c10:後世分別有善、不善、無記,苦報、樂報、不苦不
T30n1564_p0023c11:樂報,現報業、生報業、後報業,如是等無量。作
T30n1564_p0023c12:者名為能起諸煩惱業、能受果報者。果報
T30n1564_p0023c13:名從善惡業生無記五陰,如是等諸業皆
T30n1564_p0023c14:空無性,如幻如夢、如[15]炎如嚮。
T30n1564_p0023c15:[*]中論[16]觀法品第十八(十二偈)
T30n1564_p0023c16:問曰:若諸法盡畢竟空、無生無滅,是名諸法
T30n1564_p0023c17:實相者,云何入?
答曰:滅我我所著故,得一
T30n1564_p0023c18:切法空。無我慧名為入。
問曰:云何知諸法
T30n1564_p0023c19:無我?
答曰:
T30n1564_p0023c20:T30n1564_p0023c21:T30n1564_p0023c22:T30n1564_p0023c23:T30n1564_p0023c24:T30n1564_p0023c25:T30n1564_p0023c26:T30n1564_p0023c27:T30n1564_p0023c28:T30n1564_p0023c29:T30n1564_p0024a01:T30n1564_p0024a02:T30n1564_p0024a03:T30n1564_p0024a04:T30n1564_p0024a05:T30n1564_p0024a06:T30n1564_p0024a07:T30n1564_p0024a08:T30n1564_p0024a09:T30n1564_p0024a10:T30n1564_p0024a11:T30n1564_p0024a12:T30n1564_p0024a13:T30n1564_p0024a14: T30n1564_p0024a15:有人說神,應有二種:若五陰即是神、若離
T30n1564_p0024a16:五陰有神。若五陰是神者,神則生滅相,如
T30n1564_p0024a17:偈中說。若神是五陰,即是生滅相。何以故?生
T30n1564_p0024a18:已壞敗故。以生滅相故,五陰是無常。如五
T30n1564_p0024a19:陰無常,生滅二法亦是無常。何以故?生滅
T30n1564_p0024a20:亦生已壞敗故無常。神若是五陰,五陰無常
T30n1564_p0024a21:故,神亦應無常生滅相;但是事不然。若離
T30n1564_p0024a22:五陰有神,神即無五陰相,如偈中說。若神
T30n1564_p0024a23:異五陰,則非五陰相,而離五陰更無有
T30n1564_p0024a24:法。若離五陰有法者,以何相何法而有?
T30n1564_p0024a25:若謂神如虛空,離五陰而有者,是亦不
T30n1564_p0024a26:然。何以故?〈破六種品〉中已破,虛空無有法
T30n1564_p0024a27:名為虛空。若謂以有信故有神,是事不
T30n1564_p0024a28:然。何以故?信有四種:一現事可信;二名比
T30n1564_p0024a29:知可信,如見烟知有火;三名譬喻可信,
T30n1564_p0024b01:如國無鍮石喻之如金;四名賢聖所說故
T30n1564_p0024b02:可信,如說有地獄、有天、有欝單[4]曰。無
T30n1564_p0024b03:有見者,信聖人語故知。是神於一切信中
T30n1564_p0024b04:不可得,現事中亦無,比知中亦無。何以故?比
T30n1564_p0024b05:知名先見故後比類而知,如人先見火有
T30n1564_p0024b06:烟,後但見烟則知有火。神義不然,誰能先
T30n1564_p0024b07:見神與五陰合,後見五陰知有神?若謂
T30n1564_p0024b08:有三種比知:一者如本;二者如殘;三者共
T30n1564_p0024b09:見。如本名先見火有烟,今見烟知如本
T30n1564_p0024b10:有火。如殘名如炊飯,一粒熟知餘者皆熟。
T30n1564_p0024b11:共見名如眼見人從此去到彼,亦見其去;
T30n1564_p0024b12:日亦如是,從東方出至西方。雖不見去,
T30n1564_p0024b13:以人有去相故,知日亦有去。如是苦樂
T30n1564_p0024b14:憎愛覺知等,亦應有所依。如見人民,知必
T30n1564_p0024b15:依王。是事皆不然。何以故?共相信先見人
T30n1564_p0024b16:與去法合而至餘方,後見日到餘方,故知
T30n1564_p0024b17:有去法。無有先見五陰與神合,後見五
T30n1564_p0024b18:陰知有神,是故共相比知中亦無神。聖人
T30n1564_p0024b19:所說中亦無神。何以故?聖人所說皆先眼見
T30n1564_p0024b20:而後說,又諸聖人說餘事可信故,當知說
T30n1564_p0024b21:地獄等亦可信。而神不爾,無有先見神而
T30n1564_p0024b22:後說者,是故於四信等諸信中求神不可
T30n1564_p0024b23:得,求神不可得故無,是故離五陰無別神。
T30n1564_p0024b24:復次〈破根品〉中見、見者、可見破故,神亦同破。
T30n1564_p0024b25:又眼見麁法尚不可得,何況虛妄憶想等而
T30n1564_p0024b26:有神,是故知無我。因有我故有我所,若
T30n1564_p0024b27:無我則無我所,修習八聖道分,滅我我所
T30n1564_p0024b28:因緣故,得無我無我所決定智慧。
T30n1564_p0024b29:又無我無我所者,於第一義中亦不可得。無
T30n1564_p0024c01:我無我所者,能真見諸法。凡夫人以我我
T30n1564_p0024c02:所障慧眼故,不能見實。今聖人無我我
T30n1564_p0024c03:所故,諸煩惱亦滅。諸煩惱滅故,能見諸法
T30n1564_p0024c04:實相。內外我我所滅故諸受亦滅,諸受滅故
T30n1564_p0024c05:無量後身皆[5]亦滅,是名說無餘涅槃。
問曰:
T30n1564_p0024c06:有餘涅槃云何?
答曰:諸煩惱及業滅故,名心
T30n1564_p0024c07:得解脫。是諸煩惱業皆從憶想分別生、無
T30n1564_p0024c08:有實,諸憶想分別皆從戲論生。得諸法實
T30n1564_p0024c09:相畢竟空,諸戲論則滅,是名說有餘涅槃。
T30n1564_p0024c10:實相法如是。諸佛以一切智觀眾生故,種
T30n1564_p0024c11:種為說,亦說有我亦說無我。若心未熟者,
T30n1564_p0024c12:未有涅槃分,不知畏罪,為是等故說有
T30n1564_p0024c13:我。又有得道者,知諸法空,但假名有我,
T30n1564_p0024c14:為是等故說我無咎。又有布施持戒等福
T30n1564_p0024c15:德,厭離生死苦惱畏涅槃永滅,是故佛為
T30n1564_p0024c16:是等說無我。諸法但因緣和合,生時空生、
T30n1564_p0024c17:滅時空滅,是故說無我,但假名說有我。又
T30n1564_p0024c18:得道者,知無我不墮斷滅,故說無我無
T30n1564_p0024c19:咎。是故偈中說,諸佛說有我,亦說於無我,
T30n1564_p0024c20:若於真實中,不說我非我。
問曰:若無我是
T30n1564_p0024c21:實,但以世俗故說有我,有何咎?
答曰:因
T30n1564_p0024c22:破我法有無我,我決定不可得,[6]何有無
T30n1564_p0024c23:我。若決定有無我,則是斷滅生於貪著。如
T30n1564_p0024c24:《般若》中說菩薩有我亦非行、無我亦非行。
T30n1564_p0024c25:問曰:若不說我非我、空不空,佛法為何所
T30n1564_p0024c26:說?
答曰:佛說諸法實相,實相中無語言道、
T30n1564_p0024c27:滅諸心行。心以取相緣生,以先世業果報
T30n1564_p0024c28:故有,不能實見諸法,是故說心行滅。
問曰:
T30n1564_p0024c29:若諸凡夫心不能見實,聖人心應能見實,
T30n1564_p0025a01:[1]何故說一切心行滅?
答曰:諸法實相即是
T30n1564_p0025a02:涅槃。涅槃名滅,是滅為向涅槃,故亦名為
T30n1564_p0025a03:滅。若心是實,何用空等解脫門?諸禪定中,
T30n1564_p0025a04:何故以滅盡定為第一?又亦終歸無餘涅
T30n1564_p0025a05:槃。是故當知,一切心行皆是虛妄,虛妄故
T30n1564_p0025a06:應滅。諸法實相者,出諸心數法,無生無滅、
T30n1564_p0025a07:寂滅相,如涅槃。
問曰:經中說,諸法先來寂滅
T30n1564_p0025a08:相即是涅槃。何以言如涅槃?
答曰:著法者
T30n1564_p0025a09:分別法有二種:是世間、是涅槃。說涅槃是
T30n1564_p0025a10:寂滅,不說世間是寂滅。此論中說一切法
T30n1564_p0025a11:性空寂滅相,為著法者不解故,以涅槃為
T30n1564_p0025a12:喻。如汝說涅槃相空無相寂滅無戲論,一
T30n1564_p0025a13:切世間法亦如是。
T30n1564_p0025a14:問曰:若佛不說我非我,諸心行滅、言語道
T30n1564_p0025a15:斷者,云何令人知諸法實相?
答曰:諸佛無
T30n1564_p0025a16:量方便力,諸法無決定相,為度眾生或說
T30n1564_p0025a17:一切實、或說一切不實、或說一切實不實、
T30n1564_p0025a18:或說一切非實非不實。一切實者,推求諸法
T30n1564_p0025a19:實性,皆入第一義平等一相,所謂無相。如
T30n1564_p0025a20:諸流異色異味,入於大海則一色一味。一
T30n1564_p0025a21:切不實者,諸法未入實相時,各各分別觀
T30n1564_p0025a22:皆無有實,但眾緣合故有。一切實不實者,
T30n1564_p0025a23:眾生有三品,有上、中、下。上者觀諸法相非
T30n1564_p0025a24:實非不實;中者觀諸法相一切實一切不實;
T30n1564_p0025a25:下者智力淺故,觀諸法相少實少不實,觀涅
T30n1564_p0025a26:槃無為法不壞故實,觀生死有為法虛偽故
T30n1564_p0025a27:不實。非實非不實者,為破實不實,故說非
T30n1564_p0025a28:實非不實。
問曰:佛於餘處說離非有非無,
T30n1564_p0025a29:此中何以言非有非無是佛所說?
答曰:餘處
T30n1564_p0025b01:為破四種貪著故說。而此中於四句無戲
T30n1564_p0025b02:論,聞佛說則得道,是故言非實非不實。
問
T30n1564_p0025b03:曰:知佛以是四句因緣說,又得諸法實相
T30n1564_p0025b04:者以何相可知?又實相云何?答曰:若能不
T30n1564_p0025b05:隨他。不隨他者,若外道雖現神力說是
T30n1564_p0025b06:道是非道,自信其心而不隨之,乃至變身
T30n1564_p0025b07:雖不知非佛,善解實相故心不可迴。此
T30n1564_p0025b08:中無法可取可捨故,名寂滅相。寂滅相故,
T30n1564_p0025b09:不為戲論所戲論。戲論有二種,一者愛論、
T30n1564_p0025b10:二者見論,是中無此二戲論。二戲論無故,
T30n1564_p0025b11:無憶想分別、[2]無別異相,是名實相。
問曰:
T30n1564_p0025b12:若諸法盡空,將不墮斷滅耶?又不生不滅
T30n1564_p0025b13:或墮常耶?
答曰:不然。先說實相無戲論,心
T30n1564_p0025b14:相寂滅言語道斷。汝今貪著取相,於實[3]相
T30n1564_p0025b15:法中見斷常過。得實相者,說諸法從眾
T30n1564_p0025b16:緣生,不即是因亦不異因,是故不斷不
T30n1564_p0025b17:常。若果異因則是斷,若不異因則是常。
問
T30n1564_p0025b18:曰:若如是解,有何等利?
答曰:若行道者能
T30n1564_p0025b19:通達如是義,則於一切法不一不異、不斷
T30n1564_p0025b20:不常。若能如是,即得滅諸煩惱戲論,得常
T30n1564_p0025b21:樂涅槃,是故說諸佛以甘露味教化。如世
T30n1564_p0025b22:間言得天甘露漿,則無老病死無諸衰惱。
T30n1564_p0025b23:此實相法是真甘露味,佛說實相有三種:
T30n1564_p0025b24:若得諸法實相、滅諸煩惱,名為聲聞法;若
T30n1564_p0025b25:生大[4]悲發無上心,名為大乘;若佛不出
T30n1564_p0025b26:世,無有佛法時,辟支佛因遠離生智。若
T30n1564_p0025b27:佛度眾生已入無餘涅槃,遺法滅盡。先世
T30n1564_p0025b28:若有應得道[5]者,少觀厭離因緣,獨入山
T30n1564_p0025b29:林遠離憒鬧得[6]道,名辟支佛。
T30n1564_p0025c01:[*]中論[7]觀時品第十九(六偈)
T30n1564_p0025c02:問曰:應有時,以因待故成。因有過去時,
T30n1564_p0025c03:則有未來、現在時;因現在時,有過去、未來
T30n1564_p0025c04:時;因未來時,有過去、現在時。上中下一異
T30n1564_p0025c05:等法,亦相因待故有。
答曰:
T30n1564_p0025c06:T30n1564_p0025c08:若因過去時,有未來、現在時者,則過去時
T30n1564_p0025c09:中應有未來、現在時。何以故?隨所因處有
T30n1564_p0025c10:法成,是處應有是法。如因燈有明成,隨
T30n1564_p0025c11:有燈處應有明。如是因過去時,成未來、
T30n1564_p0025c12:現在時者,則過去時中應有未來、現在時。
T30n1564_p0025c13:若過去時中有未來、現在時者,則三時盡
T30n1564_p0025c14:名過去時。何以故?未來、現在時在過去時
T30n1564_p0025c15:中故。若一切時盡過去者,則無未來、現在
T30n1564_p0025c16:時,盡過去故。若無未來、現在時,亦應無過
T30n1564_p0025c17:去時。何以故?過去時因未來、現在時故名
T30n1564_p0025c18:過去時。如因過去時成未來、現在時,如是
T30n1564_p0025c19:亦應因未來、現在時成過去時。今無未來、
T30n1564_p0025c20:現在時故,過去時亦應無。是故先說,因過
T30n1564_p0025c21:去時成未來、現在時,是事不然。若謂過去
T30n1564_p0025c22:時中無未來、現在時,而因過去時成未來、
T30n1564_p0025c23:現在時。是事不然。何以故?
T30n1564_p0025c24:T30n1564_p0025c26:若未來、現在時不在過去時中者,云何因
T30n1564_p0025c27:過去時成未來、現在時。何以故?若三時各異
T30n1564_p0025c28:相,不應相因待成,如瓶衣等物各自別成
T30n1564_p0025c29:不相因待。而今不因過去時,則未來、現在
T30n1564_p0026a01:時不成。不因現在時,則過去、未來時不成。
T30n1564_p0026a02:不因未來時,則過去、現在時不成。汝先說
T30n1564_p0026a03:過去時中雖無未來、現在時,而因過去時
T30n1564_p0026a04:成未來、現在時者。是事不然。
問曰:若不因
T30n1564_p0026a05:過去時成未來、現在時,而有何咎?
答曰:
T30n1564_p0026a06:T30n1564_p0026a08:不因過去時,則不成未來、現在時。何以故?
T30n1564_p0026a09:若不因過去時有現在時者,於何處有
T30n1564_p0026a10:現在時?未來亦如是,於何處有未來時?是
T30n1564_p0026a11:故不因過去時則無未來、現在時,如是相
T30n1564_p0026a12:待有故,實無有時。
T30n1564_p0026a13:T30n1564_p0026a15:以如是義故,當知餘未來現在亦應無,及
T30n1564_p0026a16:上中下一異等諸法亦[1]應皆無。如因上有
T30n1564_p0026a17:中下,離上則無中下。若離上有中下,則
T30n1564_p0026a18:不應相因待。因一故有異、因異故有一,
T30n1564_p0026a19:若一實有,不應因異而有;若異實有,不應
T30n1564_p0026a20:因一而有。如是等諸法,亦應如是破。
問曰:
T30n1564_p0026a21:如有歲月日須臾等差別,故知有時。
答曰:
T30n1564_p0026a22:T30n1564_p0026a23:T30n1564_p0026a24:T30n1564_p0026a25: T30n1564_p0026a26:時若不住,不應可得,時住亦無。若時不可
T30n1564_p0026a27:得,云何說時相?若無時相則無時。因物生
T30n1564_p0026a28:故則名時,若離物則無時。上來種種因緣
T30n1564_p0026a29:破諸物,[3]物無故,何有時?[4]◎
T30n1564_p0026b01:◎[5]中論[6]觀因果品第二十(二十四偈)
T30n1564_p0026b02:問曰:眾因緣和合現有果生[7]故,當知是果
T30n1564_p0026b03:從眾緣和合有。
答曰:
T30n1564_p0026b04:T30n1564_p0026b06:若謂眾因緣和合有果[9]生,是果則和合中
T30n1564_p0026b07:已有。而從和合生者,是事不然。何以故?果
T30n1564_p0026b08:若先有定體,則不應從和合生。
問曰:眾緣
T30n1564_p0026b09:和合中雖無果,而果從眾緣生者,有何咎?
T30n1564_p0026b10:答曰:
T30n1564_p0026b11:T30n1564_p0026b13:若從眾緣和合則果生者,[11]是和合中無果,
T30n1564_p0026b14:而從和合生。是事不然。何以故?若物無自
T30n1564_p0026b15:性,是物終不生。復次:
T30n1564_p0026b16:T30n1564_p0026b18:若從眾緣和合中有果者,若色應可眼見、
T30n1564_p0026b19:若非色應可意知,而實和合中果不可得。是
T30n1564_p0026b20:故和合中有果,是事不然。復次:
T30n1564_p0026b21:T30n1564_p0026b23:若眾緣和合中無果者,則眾因緣即同非因
T30n1564_p0026b24:緣。如乳是酪因緣,若乳中無酪,水中亦無
T30n1564_p0026b25:酪。若乳中無酪,則與水同,不應言但從
T30n1564_p0026b26:乳出。是故眾緣和合中無果者,是事不然。
T30n1564_p0026b27:問曰:因為果作因已滅,而有因[13]果。無如
T30n1564_p0026b28:是咎。
答曰:
T30n1564_p0026b29:T30n1564_p0026c02:若因與果作因已而滅者,是因則有二體:一
T30n1564_p0026c03:謂與因;二謂滅因。是事不然,一法有二體
T30n1564_p0026c04:故。是故因與果作因已而滅,是事不然。
問
T30n1564_p0026c05:曰:若謂因不與果作因已而滅,亦有果生,
T30n1564_p0026c06:有何咎。
答曰:
T30n1564_p0026c07:T30n1564_p0026c09:若是因不與果作因已而滅者,則因滅已
T30n1564_p0026c10:而果生,是果則無因。是事不然。何以故?現
T30n1564_p0026c11:見一切果,無有無因[15]生者。是故汝說因不
T30n1564_p0026c12:與果作因已而滅亦有果生者,是事不然。
T30n1564_p0026c13:問曰:眾緣合時而有果生者,有何咎?
答曰:
T30n1564_p0026c14:T30n1564_p0026c16:若眾緣合時有果生者,則生者可生即一時
T30n1564_p0026c17:俱。但是事不爾。何以故?如父子不得一時
T30n1564_p0026c18:生。是故汝說眾緣合時有果生者,是事不
T30n1564_p0026c19:然。
問曰:若先有果生,而後眾緣合,有何咎?
T30n1564_p0026c20:答曰:
T30n1564_p0026c21:T30n1564_p0026c23:若眾緣未合而先有果生者,是事不然,
T30n1564_p0026c24:[16]果離因緣故則名無因果。是故汝說眾緣
T30n1564_p0026c25:未合時先有果生者,是事則不然。
問曰:因
T30n1564_p0026c26:滅變為果者,有何咎?
答曰:
T30n1564_p0026c27:T30n1564_p0026c29:因有二種:一者前生;二者共生。若因滅變
T30n1564_p0027a01:為[1]果,是前生因應還更生。但是事不然。何
T30n1564_p0027a02:以故?已生物不應更生。若謂是因即變
T30n1564_p0027a03:為果,是亦不然。何以故?若即是不名為
T30n1564_p0027a04:變,若變不名即是。
問曰:因不盡滅但名字
T30n1564_p0027a05:滅,而因體變為果,如泥團變為瓶,失泥團
T30n1564_p0027a06:名而[2]瓶名生。
答曰:泥團先滅而有瓶生,
T30n1564_p0027a07:不名為變。又泥團體不獨生,瓶瓫甕等皆
T30n1564_p0027a08:從泥中出。若泥團但有名,不應變為瓶,
T30n1564_p0027a09:變名如乳變為酪。是故汝說因名雖滅而
T30n1564_p0027a10:變為果,是事不然。
問曰:因雖滅失而能
T30n1564_p0027a11:生果,是故有果。無如是咎。
答曰:
T30n1564_p0027a12:T30n1564_p0027a14:若因滅失已,云何能生果?若因不滅而與
T30n1564_p0027a15:果合,何能更生果?
問曰:是因遍有果而果
T30n1564_p0027a16:生。
答曰:
T30n1564_p0027a17:T30n1564_p0027a19:是因若不見果,尚不應生果,何況見!若因
T30n1564_p0027a20:自不見果,則不應生果。何以故?若不見
T30n1564_p0027a21:果,果則不隨因。又未有果,云何生果?若
T30n1564_p0027a22:因先見果,不應復生,果已有故。復次:
T30n1564_p0027a23:T30n1564_p0027a24:T30n1564_p0027a25:T30n1564_p0027a26:T30n1564_p0027a27:T30n1564_p0027a28: T30n1564_p0027a29:過去果不與過去、未來、現在因合。未來果
T30n1564_p0027b01:不與未來、現在、過去因合。現在果不與現
T30n1564_p0027b02:在、未來、過去因合。如是三種果,終不與過
T30n1564_p0027b03:去、未來、現在因合。復次:
T30n1564_p0027b04:T30n1564_p0027b06:若因果不和合則無果,若無果云何因能
T30n1564_p0027b07:生果?若謂因果和合[3]時因能生果者,是亦
T30n1564_p0027b08:不然。何以故?若果在因中,則因中已有果,
T30n1564_p0027b09:云何而復生?復次:
T30n1564_p0027b10:T30n1564_p0027b12:若因無果者,以無果故因空,云何因生果?
T30n1564_p0027b13:如人不懷姙,云何能生子?若因先有果,已
T30n1564_p0027b14:有果故不應復生。復次,今當說果。
T30n1564_p0027b15:T30n1564_p0027b16:T30n1564_p0027b17:T30n1564_p0027b18: T30n1564_p0027b19:果若不空,不應生、不應滅。何以故?果若因
T30n1564_p0027b20:中先決定有,更不須復生,生無故無滅,是
T30n1564_p0027b21:故果不空故不生不滅。若謂果空故有生
T30n1564_p0027b22:滅,是亦不然。何以故?果若空,空名無所有,
T30n1564_p0027b23:云何當有生滅?是故說果空故不生不滅。
T30n1564_p0027b24:復次,今以一異破因果。
T30n1564_p0027b25:T30n1564_p0027b26:T30n1564_p0027b27:T30n1564_p0027b28:T30n1564_p0027b29:T30n1564_p0027c01:T30n1564_p0027c02:T30n1564_p0027c03:T30n1564_p0027c04:T30n1564_p0027c05:T30n1564_p0027c06:T30n1564_p0027c07: T30n1564_p0027c08:是眾緣和合法,不能生自體。自體無故,云
T30n1564_p0027c09:何能生果?是故果不從緣合生,亦不從不
T30n1564_p0027c10:合生。若無有果者,何處有合法?
T30n1564_p0027c11:[*]中論[5]觀成壞品第二十一(二十偈)
T30n1564_p0027c12:問曰:一切世間事現是壞敗相,是故有壞。
答
T30n1564_p0027c13:曰:
T30n1564_p0027c14:T30n1564_p0027c16:若有成、若無成,俱無壞。若有壞、若無壞,俱
T30n1564_p0027c17:無成。何以故?
T30n1564_p0027c18:T30n1564_p0027c19:T30n1564_p0027c20:T30n1564_p0027c21:T30n1564_p0027c22:T30n1564_p0027c23: T30n1564_p0027c24:若離成,壞不可得。何以故?若離成有壞者,
T30n1564_p0027c25:則不因成有壞,壞則無因,又無成法而
T30n1564_p0027c26:可壞。成名眾緣合,壞名眾緣散,若離成
T30n1564_p0027c27:有壞者,無成誰當壞?如無瓶,不得言瓶
T30n1564_p0027c28:壞,是故離成無壞。若謂共成有壞[8]者,是
T30n1564_p0027c29:亦不然。何以故?法先別成而後有合,合法
T30n1564_p0028a01:不離異。若壞離異,壞則無因,是故共成亦
T30n1564_p0028a02:無壞。若離壞共壞無有成者,若離壞有
T30n1564_p0028a03:成,成則為常,常是不壞相。而實不見有法
T30n1564_p0028a04:常不壞相,是故離壞無成。若謂共壞有成
T30n1564_p0028a05:者,是亦不然。成壞相違,云何一時有?如人
T30n1564_p0028a06:有髮無髮不得一時俱,成壞亦爾,是故
T30n1564_p0028a07:共壞有成是事不然。何以故?若謂分別法
T30n1564_p0028a08:者,說成中常有壞。是事不然。何以故?若成
T30n1564_p0028a09:中常有壞,則不應有住法;而實有住,是故
T30n1564_p0028a10:若離壞共壞不應有成。復次:
T30n1564_p0028a11:T30n1564_p0028a13:若成壞共亦無成、離亦無成。若共成則二法
T30n1564_p0028a14:相違,云何一時?若離則無因。二門俱不成,
T30n1564_p0028a15:云何當有成?若有應說。
問曰:現有盡滅相
T30n1564_p0028a16:法。是盡滅相法,亦說盡亦說不盡,如是則
T30n1564_p0028a17:[1]應有成壞。
答曰:
T30n1564_p0028a18:T30n1564_p0028a20:諸法日夜中念念常滅盡,過去如水流不住,
T30n1564_p0028a21:是則名盡。是事不可取、不可說,如野馬
T30n1564_p0028a22:無決定[4]性可得。如是[5]盡無決定性可得,
T30n1564_p0028a23:云何可得分別說有成?是故言盡亦不成。
T30n1564_p0028a24:成無故,亦不應有壞,是故說盡亦無有壞。
T30n1564_p0028a25:又念念生滅常相續不斷故名不盡,如是法
T30n1564_p0028a26:決定常住不斷。云何可得分別說言今是
T30n1564_p0028a27:成時?是故說無盡亦無成。成無故無壞,是
T30n1564_p0028a28:故說不盡亦無壞。如是推求,實事不可得,
T30n1564_p0028a29:故無成無壞。
問曰:且置成壞。但令有法,
T30n1564_p0028b01:有何咎?
答曰:
T30n1564_p0028b02:T30n1564_p0028b04:離成壞無法者,若法無成無壞,是法應
T30n1564_p0028b05:或無或常。而世間無有常法,汝說離成壞
T30n1564_p0028b06:有法,是事不然。
問曰:若離法但有[6]成壞,
T30n1564_p0028b07:有何咎?
答曰:離法有成壞,是亦不然。何以
T30n1564_p0028b08:故?若離法,誰成誰壞。是故離法有成壞,是
T30n1564_p0028b09:事不然。復次:
T30n1564_p0028b10:T30n1564_p0028b12:若諸法性空,空何有成[7]壞?若諸法性不空,
T30n1564_p0028b13:不空則決定有,亦不應有成壞。復次:
T30n1564_p0028b14:T30n1564_p0028b16:推求成壞一則不可得。何以故?異相故、種種
T30n1564_p0028b17:分別故。又成壞異亦不可得。何以故?無有
T30n1564_p0028b18:別故、亦無因故。復次:
T30n1564_p0028b19:T30n1564_p0028b21:若謂以眼見有生滅者,云何以言說破?
T30n1564_p0028b22:是事不然。何以故?眼見生滅者,則是愚癡顛
T30n1564_p0028b23:倒故。見諸法性空、無決定、如幻如夢,但凡
T30n1564_p0028b24:夫先世顛倒因緣得此眼,今世憶想分別因
T30n1564_p0028b25:緣故,言眼見生滅。第一義中實無生滅,是
T30n1564_p0028b26:事已於〈破相品〉中廣說。復次:
T30n1564_p0028b27:T30n1564_p0028b29:從法不生法者,若[10]失若至,二俱不然。從
T30n1564_p0028c01:法生法,若至若失,是則無因,無因則墮斷
T30n1564_p0028c02:常。若[11]已至從法生法,是法至已而名為生,
T30n1564_p0028c03:則為是常,又生已更生,又亦無因生。是事
T30n1564_p0028c04:不然。若[*]已失從法生法者,是則失因,生
T30n1564_p0028c05:者無因,是故從失亦不生法。從法不生
T30n1564_p0028c06:非法者,非法名無所有、法名有,云何從有
T30n1564_p0028c07:相生無相?是故從法不生非法。從非法
T30n1564_p0028c08:不生法者,非法名為無,無云何生有?若
T30n1564_p0028c09:從無生有者,是則無因,無因則有大過,
T30n1564_p0028c10:是故不從非法生法。不從非法生非法
T30n1564_p0028c11:者,非法名無所有,云何從無所有生無所
T30n1564_p0028c12:有?如兔角不生龜毛,是故不從非法生
T30n1564_p0028c13:非法。
問曰:法非法雖種種分別故無生,但法
T30n1564_p0028c14:應生法。
答曰:
T30n1564_p0028c15:T30n1564_p0028c17:法未生時無所有故,又即自不生故,是故法
T30n1564_p0028c18:不自生。若法未生則亦無他,無他故不得
T30n1564_p0028c19:言從他生。又未生則無自,無自亦無他,
T30n1564_p0028c20:[13]共亦不生。若三種不生,云何從法有法
T30n1564_p0028c21:生?復次:
T30n1564_p0028c22:T30n1564_p0028c24:受法者,分別是善是不善、常無常等,是人必
T30n1564_p0028c25:墮若常見若斷見。何以故?所受法應有二
T30n1564_p0028c26:種:若常、若無常。二俱不然。何以故?若常即
T30n1564_p0028c27:墮常邊,若無常即墮斷邊。
問曰:
T30n1564_p0028c28:T30n1564_p0029a01:有人雖信受分別說諸法,而不墮斷常。
T30n1564_p0029a02:如經說五陰無常苦空無我,而不斷滅;雖
T30n1564_p0029a03:說罪福無量劫數不失,而不是常。何以故?
T30n1564_p0029a04:是法因果常生滅相續故往來不絕,生滅故
T30n1564_p0029a05:不常,相續故不斷。
答曰:
T30n1564_p0029a06:T30n1564_p0029a08:若汝說諸法因果相續故不斷不常。若滅法
T30n1564_p0029a09:已滅更不復生,是則因斷。若因斷,云何有相
T30n1564_p0029a10:續?[*]已滅不生故。復次:
T30n1564_p0029a11:T30n1564_p0029a13:法決定在有相中,爾時無無相,如瓶定在
T30n1564_p0029a14:瓶相,爾時無失壞相。隨有瓶時無失壞相,
T30n1564_p0029a15:無瓶時亦無失壞相。何以故?若無瓶則無
T30n1564_p0029a16:所破,以是義故滅不可得。離滅故亦無生。
T30n1564_p0029a17:何以故?生滅相因待故。又有常等過故,是
T30n1564_p0029a18:故不應於一法而有有無。又汝先說因果
T30n1564_p0029a19:生滅相續故,雖受諸法不墮斷常。是事
T30n1564_p0029a20:不然。何以故?汝說因果相續故有三有相
T30n1564_p0029a21:續,滅相續名涅槃。若爾者,涅槃時應墮斷
T30n1564_p0029a22:滅,以滅三有相續故。復次:
T30n1564_p0029a23:T30n1564_p0029a25:初有名今世有,後有名[1]來世有。若初有
T30n1564_p0029a26:滅次有後有,是即無因。是事不然,是故
T30n1564_p0029a27:不得言初有滅有後有。若初有不滅,亦
T30n1564_p0029a28:不應有後有。何以故?若初有未滅而有後
T30n1564_p0029a29:有者,是則一時有二有。是事不然,是故初
T30n1564_p0029b01:有不滅無有後有。
問曰:後有不以初有
T30n1564_p0029b02:滅生、不以不滅生,但滅時生。
答曰:
T30n1564_p0029b03:T30n1564_p0029b05:若初有滅時後有生者,即二有一時俱:一有
T30n1564_p0029b06:是滅時,一有是生時。
問曰:滅時生時二有俱
T30n1564_p0029b07:者則不然。但現見初有滅[2]時後有生。
答曰:
T30n1564_p0029b08:T30n1564_p0029b10:若生時滅時一時無二有,而謂初有滅時後
T30n1564_p0029b11:有生者,今應隨在何陰中死,即於此陰生,
T30n1564_p0029b12:不應餘陰中生。何以故?死者即是生者。
T30n1564_p0029b13:[3]如是死生相違法,不應一時一處。是故汝
T30n1564_p0029b14:先說滅時生時一時無二有,但現見初有滅
T30n1564_p0029b15:時後有生[4]者,是事不然。復次:
T30n1564_p0029b16:T30n1564_p0029b18:三有名欲有、色有、無色有。無始生死中不得
T30n1564_p0029b19:實智故,常有三有相續。今於三世中諦求
T30n1564_p0029b20:不可得。若三世中無有,當於何處有有相
T30n1564_p0029b21:續?當知有有相續,皆從愚癡顛倒故有,實
T30n1564_p0029b22:中則無。[5]◎
T30n1564_p0029b23:中論卷第三