T30n1564_p0001a01:T30n1564_p0001a02:No. 1564 [cf. Nos. 1565-1567]T30n1564_p0001a03:[1]中論卷第一
T30n1564_p0001a04:T30n1564_p0001a05:[2]釋僧叡[3]序
T30n1564_p0001a06:《中論》有五百偈,龍樹菩薩之所造也。以中為
T30n1564_p0001a07:名者,照其實也;以論為稱者,盡其言也。
T30n1564_p0001a08:實非名不悟,故寄中以宣之;言非釋不
T30n1564_p0001a09:盡,故假論以明之。其實既宣、其言既明,於
T30n1564_p0001a10:菩薩之行、道場之照朗然懸解矣。夫滯惑生
T30n1564_p0001a11:於倒見,三界以之而淪溺;偏悟起於厭智,
T30n1564_p0001a12:耿介以之而致乖。故知大覺在乎曠照、小
T30n1564_p0001a13:智纏乎隘心,照之不曠則不足以夷有
T30n1564_p0001a14:無一道俗、知之不盡則未可以涉中途
T30n1564_p0001a15:泯二際,道俗之不夷、二際之不泯,菩薩之
T30n1564_p0001a16:憂也。是以龍樹大士,[4]析之以中道,使惑趣
T30n1564_p0001a17:之徒望玄指而一變;括之以即化,令玄悟
T30n1564_p0001a18:之賓喪諮詢於朝徹。蕩蕩焉,真可謂[5]坦夷
T30n1564_p0001a19:路於沖階、[A1]敞玄門於宇內,扇慧風於陳枚、
T30n1564_p0001a20:流甘露於枯悴者矣。夫百樑之搆興則鄙
T30n1564_p0001a21:茅茨之仄陋,覩斯論之宏曠則知偏悟之
T30n1564_p0001a22:鄙倍。幸哉此區之赤縣,忽得移靈鷲以作
T30n1564_p0001a23:鎮;險陂之邊情,乃蒙流光之餘惠。而今[6]而
T30n1564_p0001a24:後,談道之賢始可與論實矣。云天竺諸國
T30n1564_p0001a25:敢預學者之流,無不翫味斯論以為喉
T30n1564_p0001a26:衿,其染翰申釋者甚亦不少。[7]今所出者,
T30n1564_p0001a27:是天竺梵志名賓[8]伽羅、秦言青目之所釋
T30n1564_p0001a28:也。其人雖信解深法而辭不雅中,其中乖
T30n1564_p0001a29:闕煩重者法師皆裁而裨之,於經通之理
T30n1564_p0001b01:盡矣,文或左右未盡善也。《百論》治外以閑
T30n1564_p0001b02:邪,斯文袪內以流滯,《大智釋論》之淵博,《十
T30n1564_p0001b03:二門觀》之精詣,尋斯四者,真若日月入懷,
T30n1564_p0001b04:無不朗然鑒徹矣。予翫之味之,不能釋
T30n1564_p0001b05:手,遂復忘其鄙拙託悟懷於一序,并目品
T30n1564_p0001b06:義題之於首。豈期能釋耶?蓋是欣自同之
T30n1564_p0001b07:懷[9]耳。
T30n1564_p0001b08:T30n1564_p0001b09:T30n1564_p0001b10:[10]中論[11]觀因緣品第一[12](十六偈)
T30n1564_p0001b11:T30n1564_p0001b12:[13]龍樹菩薩造[14]梵志青目釋
T30n1564_p0001b13:姚秦[15]三藏鳩摩羅什譯
T30n1564_p0001b14:T30n1564_p0001b15:T30n1564_p0001b16:T30n1564_p0001b17: T30n1564_p0001b18:問曰:何故造此論?
答曰:有人言萬物從大
T30n1564_p0001b19:自在天生、有言從韋紐天生、有言從和合
T30n1564_p0001b20:生、有言從時生、有言從世性生、有言從
T30n1564_p0001b21:[17]變生、有言從自然生、有言從微塵生。有
T30n1564_p0001b22:如是[18]等謬故,墮於無因、邪因、斷常等邪見,
T30n1564_p0001b23:種種說我我所,不知正法。佛欲斷如是等
T30n1564_p0001b24:諸邪見令知佛法故,先於聲聞法中說十
T30n1564_p0001b25:二因緣,又為已習行有大心堪受深法者
T30n1564_p0001b26:以大乘法說因緣相,所謂一切法不生不滅、
T30n1564_p0001b27:不一不異等,畢竟空、無所有。如《般若波羅蜜》
T30n1564_p0001b28:中說:佛告須菩提:「菩薩坐道場時,觀十二
T30n1564_p0001b29:因緣,如虛空不可盡。」佛滅度後,後五百歲
T30n1564_p0001c01:像法中,人根轉鈍、深著諸法,求十二因緣、
T30n1564_p0001c02:五陰、十二入、十八界等決定相,不知佛意,但
T30n1564_p0001c03:著文字,聞大乘法中說畢竟空,不知何因
T30n1564_p0001c04:緣故空,即生[19]疑見:若都畢竟空,云何分別
T30n1564_p0001c05:有罪福報應等?如是則無世諦、第一義諦。
T30n1564_p0001c06:取是空相而起貪著,於畢竟空中生種種
T30n1564_p0001c07:過。龍樹菩薩為是等故,造此中論。
T30n1564_p0001c08:T30n1564_p0001c09:T30n1564_p0001c10:T30n1564_p0001c11: T30n1564_p0001c12:以此二偈讚[20]佛,則已略說第一義。
問曰:
T30n1564_p0001c13:諸法無量,何故但以此八事破?
答曰:法雖
T30n1564_p0001c14:無量,略說八事則為總破一切法。不生者,
T30n1564_p0001c15:[21]諸論師種種說生相,或謂因果一、或謂因
T30n1564_p0001c16:果異、或謂因中先有果、或謂因中先無果、
T30n1564_p0001c17:或謂自體生、或謂[22]從他生、或謂共生、或謂
T30n1564_p0001c18:有生、或謂無生。如是等說生相皆不然,此
T30n1564_p0001c19:事後當廣說。生相決定不可得,故不生。不滅
T30n1564_p0001c20:者,若無生何得有滅?以無生、無滅故,餘
T30n1564_p0001c21:六事亦無。
問曰:不生、不滅已總破一切法。何
T30n1564_p0001c22:故復說六事?
答曰:為成不生不滅義故。有
T30n1564_p0001c23:人不受不生不滅,而信不常不斷。若深求
T30n1564_p0001c24:不常不斷,即是不生不滅。何以故?法若實有
T30n1564_p0002a01:則不應無,先有今無是即為斷,若先有性
T30n1564_p0002a02:是[1]則為常,是故說不常不斷,即入不生不
T30n1564_p0002a03:滅義。有人雖聞四種破諸法,猶以四門成
T30n1564_p0002a04:諸法。是亦不然。若一則無緣,若異則無相
T30n1564_p0002a05:續,後當種種破,是故復說不一不異。有人
T30n1564_p0002a06:雖聞六種破諸法,猶以來出成諸法。來
T30n1564_p0002a07:者言諸法從自在天、世性、微塵等來,出者
T30n1564_p0002a08:還去至本處。復次萬物無生。何以故?世間
T30n1564_p0002a09:現見故。世間眼見劫初穀不生。何以故?離
T30n1564_p0002a10:劫初穀,今穀不可得。若離劫初穀有今穀
T30n1564_p0002a11:者則應有生;而實不爾,是故不生。
問曰:
T30n1564_p0002a12:若不生則應滅。
答曰:不滅。何以故?世間現
T30n1564_p0002a13:見故。世間眼見劫初穀不滅。若滅,今不應
T30n1564_p0002a14:有穀;而實有穀,是故不滅。
問曰:若不滅則
T30n1564_p0002a15:應常。
答曰:不常。何以故?世間現見故。世間
T30n1564_p0002a16:眼見萬物不常,如穀芽時種則變壞,是故
T30n1564_p0002a17:不常。
問曰:若不常則應斷。
答曰:不斷。何
T30n1564_p0002a18:以故?世間現見故。世間眼見萬物不斷,如
T30n1564_p0002a19:從穀有芽,是故不斷;若斷,不應相續。
問
T30n1564_p0002a20:曰:若爾者,萬物是一。
答曰:不一。何以故?世間
T30n1564_p0002a21:現見故。世間眼見萬物不一,如穀不作芽、
T30n1564_p0002a22:芽不作穀。若穀作芽、芽作穀者應是一;
T30n1564_p0002a23:而實不爾,是故不一。
問曰:若不一則應異。
T30n1564_p0002a24:答曰:不異。何以故?世間現見故。世間眼見
T30n1564_p0002a25:萬物不異。若異者,何故分別穀芽、穀莖、穀
T30n1564_p0002a26:葉?不說樹芽、樹莖、樹葉,是故不異。
問曰:若
T30n1564_p0002a27:不異,應有來。
答曰:無來。何以故?世間現見
T30n1564_p0002a28:故。世間眼見萬物不來,如穀子中芽無所
T30n1564_p0002a29:從來。若來者,芽應從餘處來,如鳥來栖樹;
T30n1564_p0002b01:而實不爾,是故不來。
問曰:若不來,應有出。
T30n1564_p0002b02:答曰:不出。何以故?世間現見故。世間眼見
T30n1564_p0002b03:萬物不出。若有出,應見芽從穀出,如蛇
T30n1564_p0002b04:從穴出;而實不爾,是故不出。
問曰:汝雖釋
T30n1564_p0002b05:不生不滅義,我欲聞造論者所說。
答曰:
T30n1564_p0002b06:T30n1564_p0002b08:不自生者,萬物無有從自體生,必待眾
T30n1564_p0002b09:[3]因。復次若從自體生,則一法有二體:一謂
T30n1564_p0002b10:生、二謂生者。若離餘因從自體生者,則無
T30n1564_p0002b11:因無緣。又生更有生,生則無窮。自無故,他
T30n1564_p0002b12:亦無。何以故?有自故有他。若不從自生,亦
T30n1564_p0002b13:不從他生,共生則有二過:自生、他生故。若
T30n1564_p0002b14:無因而有萬物者,[4]是則為常。是事不然。
T30n1564_p0002b15:無因則無果,若無因有果者,布施持戒等
T30n1564_p0002b16:應墮地獄、十惡五逆應當生天,以無因
T30n1564_p0002b17:故。復次:
T30n1564_p0002b18:T30n1564_p0002b20:諸法[7]自性不在眾緣中,但眾緣和合故得
T30n1564_p0002b21:名字。自性即是自體,眾緣中無自性。自性無
T30n1564_p0002b22:故不自生,自性無故他性亦無。何以故?因
T30n1564_p0002b23:自性有他性,他性於他亦是自性。若破自
T30n1564_p0002b24:性即破他性,是故不應從他性生。若破
T30n1564_p0002b25:自性、他性,即破共義。無因則有大過,有因
T30n1564_p0002b26:尚可破,何況無因!於四[8]句中生不可得,是
T30n1564_p0002b27:故不生。
問曰:阿毘曇人言「諸法從四緣生」,
T30n1564_p0002b28:云何言不生?何謂四緣?
T30n1564_p0002b29:T30n1564_p0002c02:一切所有緣,皆攝在四緣,以是四緣萬物
T30n1564_p0002c03:得生。因緣名一切有為法;次第緣除過去
T30n1564_p0002c04:現在阿羅漢最後心心數法,餘過去現在心
T30n1564_p0002c05:心數法;緣緣、增上緣一切法。
答曰:
T30n1564_p0002c06:T30n1564_p0002c08:若謂有果,是果為從緣生、為從非緣生?
T30n1564_p0002c09:若謂有緣,是緣為有果、為無果?二俱不
T30n1564_p0002c10:然。何以故?
T30n1564_p0002c11:T30n1564_p0002c13:諸緣無決定。何以故?若果未生,是時不名
T30n1564_p0002c14:為緣;但眼見從緣生果,故名之為緣。緣成
T30n1564_p0002c15:由於果,以果後、緣先故。若未有果,何得名
T30n1564_p0002c16:為緣?如瓶以水土和合故有瓶生,見瓶
T30n1564_p0002c17:[A2]故知水土等是瓶緣。若瓶未生時,何以不
T30n1564_p0002c18:名水土等為非緣?是故果不從緣生。緣尚
T30n1564_p0002c19:不生,何況非緣。復次:
T30n1564_p0002c20:T30n1564_p0002c22:緣中先非有果、非無果。若先有果,不名為
T30n1564_p0002c23:緣,果先有故。若先無果,亦不名為緣,不生
T30n1564_p0002c24:餘物故。
問曰:已總破一切因緣,今欲聞
T30n1564_p0003a01:一一破諸緣。
答曰:
T30n1564_p0003a02:T30n1564_p0003a04:若緣能生果,應有三種:若有、若無、若有無。
T30n1564_p0003a05:如先偈中說,緣中若先有果,不應言生,以
T30n1564_p0003a06:先有故。若先無果,不應言生,以先無故,
T30n1564_p0003a07:亦[2]應與非緣同故。有無亦不生者,有無名
T30n1564_p0003a08:為半有半無,二俱有過。又有與無相違,無
T30n1564_p0003a09:與有相違,何得一法有二相?如是三種求
T30n1564_p0003a10:果生相不可得故,云何言有因緣?次第緣
T30n1564_p0003a11:者:
T30n1564_p0003a12:T30n1564_p0003a14:諸心心數法於三世中次第生。現在心[4]心
T30n1564_p0003a15:數法滅,與未來[*]心作次第緣。未來法未
T30n1564_p0003a16:生,與誰作次第緣?若未來法已有,即是生,
T30n1564_p0003a17:何用次第緣?現在心心數法無有住時,若
T30n1564_p0003a18:不住,何能為次第緣,若有住,則非有為法。
T30n1564_p0003a19:何以故,一切有為法常有滅相故。若滅已,則
T30n1564_p0003a20:不能與作次第緣。若言滅法猶有則是常,
T30n1564_p0003a21:若常則無罪福等。若謂滅時能與作次第
T30n1564_p0003a22:緣,滅時半滅半未滅,更無第三法名為滅
T30n1564_p0003a23:時。又佛說:一切有為法念念滅,無一念時
T30n1564_p0003a24:住。云何言現在法有欲滅未欲滅?汝謂一
T30n1564_p0003a25:念中無是欲滅未欲滅,則破自法。汝阿毘曇
T30n1564_p0003a26:說:有滅法、有不滅法;有欲滅法、有不欲滅
T30n1564_p0003a27:法。欲滅法者,現在法將欲滅。未欲滅[5]法者,
T30n1564_p0003a28:除現在將欲滅法,餘現在法及過去未來無
T30n1564_p0003a29:為法,是名不欲滅法。是故無次第緣。緣緣
T30n1564_p0003b01:者:
T30n1564_p0003b02:T30n1564_p0003b04:佛說大乘諸法,若有色無色、有形無形、有漏
T30n1564_p0003b05:無漏、有為無為等諸法相入於法性,一切皆
T30n1564_p0003b06:空無相無緣。譬如眾流入海同為一味。實
T30n1564_p0003b07:法可信,隨宜所說不可為實,是故無緣
T30n1564_p0003b08:緣。增上緣者:
T30n1564_p0003b09:T30n1564_p0003b11:經說十二因緣,是事有故是事有。此則不
T30n1564_p0003b12:然。何以故?諸法從眾緣生故自無定性,自
T30n1564_p0003b13:無定性故無有有相。有相無故,何得言是
T30n1564_p0003b14:事有故是事有?是故無增上緣,佛隨凡夫
T30n1564_p0003b15:分別有無故[8]說。復次:
T30n1564_p0003b16:T30n1564_p0003b18:略者,於和合因緣中無果。廣者,於一一緣
T30n1564_p0003b19:中亦無果。若略廣因緣中無果,云何言果
T30n1564_p0003b20:從因緣出?復次:
T30n1564_p0003b21:T30n1564_p0003b23:若因緣中求果不可得,何故不從非緣出?
T30n1564_p0003b24:如[11]泥中無瓶,何故不從乳中出?復次:
T30n1564_p0003b25:T30n1564_p0003b26:T30n1564_p0003b27:T30n1564_p0003b28: T30n1564_p0003b29:果從眾緣生,是緣無自性。若無自性則無
T30n1564_p0003c01:法,無法何能生?是故果不從緣生。不從
T30n1564_p0003c02:非緣生者,破緣故說非緣。實無非緣法,是
T30n1564_p0003c03:故不從非緣生。若不從二生,是則無果。
T30n1564_p0003c04:無果故,緣非緣亦無。
T30n1564_p0003c05:[14]中論[15]觀去來品第二[16](二十五偈)
T30n1564_p0003c06:問曰:世間眼見三時有作:已去、未去、去時。以
T30n1564_p0003c07:有作故,當知有諸法。
答曰:
T30n1564_p0003c08:T30n1564_p0003c10:已去無有去,已去故。若離去有去業,是事
T30n1564_p0003c11:不然。未去亦無去,未有去法故。去時名
T30n1564_p0003c12:半去半未去,不離已去、未去故。
問曰:
T30n1564_p0003c13:T30n1564_p0003c15:隨有作業處,是中應有去。眼見去時中有
T30n1564_p0003c16:作業、已去中作業已滅、未去中未有作業,
T30n1564_p0004a01:是故當知去時有去。
答曰:
T30n1564_p0004a02:T30n1564_p0004a04:去時有去[2]法,是事不然。何以故?離去法
T30n1564_p0004a05:去時不可得。若離去法有去時者,應去時
T30n1564_p0004a06:中有去,如器中有果。復次:
T30n1564_p0004a07:T30n1564_p0004a09:若謂已去未去中無去、去時實有去者,是
T30n1564_p0004a10:人則有咎。若離去法有去時,則不相因待。
T30n1564_p0004a11:何以故?若說去時有去,是則為二;而實
T30n1564_p0004a12:不爾,是故不得言離去有去時。復次:
T30n1564_p0004a13:T30n1564_p0004a15:若謂去時有去,是則有過,所謂有二去:一
T30n1564_p0004a16:者因去有去時;二者去時中有去。
問曰:若
T30n1564_p0004a17:有二去,有何咎?
答曰:
T30n1564_p0004a18:T30n1564_p0004a20:若有二去法,則有二去者。何以故?因去法
T30n1564_p0004a21:有去者故。一人有二去二去者,此則不然,
T30n1564_p0004a22:是故去時亦無去。
問曰:離去者無去法,
T30n1564_p0004a23:可爾。今三時中定有去者。
答曰:
T30n1564_p0004a24:T30n1564_p0004a26:若離於去者,則去法不可得。今云何於無去
T30n1564_p0004a27:法中言三時定有去者?復次:
T30n1564_p0004a28:T30n1564_p0004b01:無有去者。何以故?若有去者,則有二種:若
T30n1564_p0004b02:去者、若不去者。[8]若離是二,無第三[9]去者。
T30n1564_p0004b03:問曰:若去者去,有何咎?
答曰:
T30n1564_p0004b04:T30n1564_p0004b06:若謂定有去者用去法,是事不然。何以故?
T30n1564_p0004b07:離去法,去者不可得故。若離去者定有去
T30n1564_p0004b08:法,則去者能用去法;而實不爾。復次:
T30n1564_p0004b09:T30n1564_p0004b11:若言去者用去法,則有二過,於一去者中
T30n1564_p0004b12:而有二去:一以去法成去者、二以去者
T30n1564_p0004b13:成去法。去者成已然後用去法,是事不然。
T30n1564_p0004b14:是故先三時中謂定有去者用去法,是事
T30n1564_p0004b15:不然。復次:
T30n1564_p0004b16:T30n1564_p0004b18:若人說去者能用去法,是人則有咎,離去
T30n1564_p0004b19:法有去者。何以故?說去者用去法,是為
T30n1564_p0004b20:先有去者後有去法。是事不[13]然,[14]是故三
T30n1564_p0004b21:時中無有去者。復次,若決定有去、有去者,
T30n1564_p0004b22:應有初發。而於三時[15]中求發不可得。何
T30n1564_p0004b23:以故?
T30n1564_p0004b24:T30n1564_p0004b26:何[17]以故三時中無發?
T30n1564_p0004b27:T30n1564_p0004b28:T30n1564_p0004b29:T30n1564_p0004c01: T30n1564_p0004c02:若人未發則無去時亦無已去;若有發
T30n1564_p0004c03:當在二處:去時、已去中。二俱不然,未去時
T30n1564_p0004c04:未有發故。未去中何有發?發無故無去,
T30n1564_p0004c05:無去故無去者,何得有已去、未去、去時。
問
T30n1564_p0004c06:曰:若無去、無去者,應有住、住者。答曰:
T30n1564_p0004c07:T30n1564_p0004c09:若有住、有住者,應去者住、若不去者住。若
T30n1564_p0004c10:離此二,應有第三住。是[21]事不然。去者
T30n1564_p0004c11:不住,去未息故,與去相違名為住。不去者
T30n1564_p0005a01:亦不住。何以故?因去法滅故有住,無去則
T30n1564_p0005a02:無住。離去者不去者,更無第三住者。若有
T30n1564_p0005a03:第三住者,即在去[1]者、不去者中。以是故,
T30n1564_p0005a04:不得言去者住。復次:
T30n1564_p0005a05:T30n1564_p0005a07:汝謂去者住。是事不然。何以故。離去法,去
T30n1564_p0005a08:者不可得。若去者在去相,云何當有住?去
T30n1564_p0005a09:住相違故。復次:
T30n1564_p0005a10:T30n1564_p0005a12:若謂去者住,是人應在去時、已去、未去中
T30n1564_p0005a13:住。三處皆無住,是故汝言去者有住,是則
T30n1564_p0005a14:不然。如破去[4]法、住法,行、止亦如是。行者,
T30n1564_p0005a15:如從[5]穀子相續至芽莖葉等。止者,穀子
T30n1564_p0005a16:滅故芽莖葉滅。相續故名行,斷故名止。又
T30n1564_p0005a17:如無明緣諸行乃至老死是名行,無明滅
T30n1564_p0005a18:故諸行等滅是名止。
問曰:汝雖種種門破
T30n1564_p0005a19:去去者、住住者,而眼見有去住。
答曰:肉眼所
T30n1564_p0005a20:見不可信。若實有去去者,為以一法成?
T30n1564_p0005a21:為以二法成?二俱有過。何以故?
T30n1564_p0005a22:T30n1564_p0005a24:若去法、去者一,是則不然,異亦不然。
問曰:
T30n1564_p0005a25:一、異有何[7]過?
答曰:
T30n1564_p0005a26:T30n1564_p0005a27:T30n1564_p0005a28:T30n1564_p0005a29: T30n1564_p0005b01:如是二俱有過。何以故?若去法即是去者,
T30n1564_p0005b02:是則錯亂,破於因緣。因去有去者,因去者
T30n1564_p0005b03:有去。又去名為法,去者名[10]為人,人[11]常法
T30n1564_p0005b04:無常。若一者,則二俱應常、二[12]俱無常。一中
T30n1564_p0005b05:有如是等過。若異者則相違。未有去法應
T30n1564_p0005b06:有去者,未有去者應有去法,不相因待,
T30n1564_p0005b07:一法滅應一法在。異中有如是等過。復次:
T30n1564_p0005b08:T30n1564_p0005b10:若去者、去法有,[14]若以一法成、[*]若以異法
T30n1564_p0005b11:成,二俱不可得;先已說無第三法成。若謂
T30n1564_p0005b12:有成,應說因緣。無去無去者,今當更說。
T30n1564_p0005b13:T30n1564_p0005b15:隨以何去法知去者?是去者不能用是去
T30n1564_p0005b16:法。何以故?是[16]去法未有時無有去者,亦
T30n1564_p0005b17:無去時、已去、未去。如先有人、有城邑,得有
T30n1564_p0005b18:所[17]起。去法、去者則不然,去者因去法成,去
T30n1564_p0005b19:法因去者成故。復次:
T30n1564_p0005b20:T30n1564_p0005b22:隨以何去法知去者,是去者不能用異去
T30n1564_p0005b23:法。何以故?一去者中二去法不可得故。復
T30n1564_p0005b24:次:
T30n1564_p0005b25:T30n1564_p0005b26:T30n1564_p0005b27:T30n1564_p0005b28: T30n1564_p0005b29:決定者,名[21]本實有,不因去法生。去法名
T30n1564_p0005c01:身動。三[22]種名未去、已去、去時。若決定有去
T30n1564_p0005c02:者,離去法應有去[23]者,不應有住,是故
T30n1564_p0005c03:說決定有去者不能用三去。若去者不決
T30n1564_p0005c04:定,不決定名本實無,以因去法得名去
T30n1564_p0005c05:者,以無去法故不能用三去。因去法故
T30n1564_p0005c06:有去者,若先無去法則無去者。云何言不
T30n1564_p0005c07:決定去者用三去?如去者,去法亦如是。若
T30n1564_p0005c08:先離去者決定有去法,則不因去者有去
T30n1564_p0005c09:法,是故去者不能用三去法。若決定無去
T30n1564_p0005c10:法,去者何所用?如是思惟觀察,去法、去
T30n1564_p0005c11:者、所去處,是法皆相因待。因去法有去者,
T30n1564_p0005c12:因去者有去法,因是二法則有可去處,不
T30n1564_p0005c13:得言定有、不得言定無,是故決定知,三
T30n1564_p0005c14:法虛妄,空無所有,但有假名,如幻如化。
T30n1564_p0005c15:[*]中論[24]觀六情品第三[25](八偈)
T30n1564_p0005c16:問曰:經中說有六情,所謂:
T30n1564_p0006a01:T30n1564_p0006a03:此中眼為內情、色為外塵,眼能見色,乃至
T30n1564_p0006a04:意為內情、法為外塵,意能知法。
答曰:無也。
T30n1564_p0006a05:何以故?
T30n1564_p0006a06:T30n1564_p0006a08:是眼不能見自體。何以故?如燈能自照亦
T30n1564_p0006a09:能照他。眼若是見相,亦應自見亦應見他。
T30n1564_p0006a10:而實不爾,是故偈中說「若眼不自見,何能
T30n1564_p0006a11:見餘物?」
問曰:眼雖不能自見,而能見他。
T30n1564_p0006a12:如火能燒他,不能自燒。
答曰:
T30n1564_p0006a13:T30n1564_p0006a15:汝雖作火喻,不能成眼見法。是事〈去來品〉
T30n1564_p0006a16:中已答,如已去中無去、未去中無去、去時
T30n1564_p0006a17:中無去;[5]如已燒、未燒、燒時俱無有燒,如
T30n1564_p0006a18:是已見、未見、見時俱無見相。復次:
T30n1564_p0006a19:T30n1564_p0006a21:眼未對色則不能見,爾時不名為見,因
T30n1564_p0006a22:對色名為見。是故偈中說「未見時無見」,云
T30n1564_p0006a23:何以見能見?復次二處俱無見法。[6]何以故?
T30n1564_p0006a24:T30n1564_p0006a26:見不能見,先已說過故。非見亦不見,無見
T30n1564_p0006a27:相故。若無見相,云何能見?見法無故,見者
T30n1564_p0006a28:亦無。何以故?若離見有見者,無[9]眼者亦
T30n1564_p0006a29:應以餘情見。若以見見,則見中有見相。見
T30n1564_p0006b01:者無見相,是故偈中說「若已破於見,則為
T30n1564_p0006b02:破見者。」復次:
T30n1564_p0006b03:T30n1564_p0006b05:若有見,見者則不成;若無見,見者亦不成。
T30n1564_p0006b06:見者無故,云何有見可見?若無見者,誰能
T30n1564_p0006b07:用見法分別外色?是故偈中說「以無見者
T30n1564_p0006b08:故,何有見可見?」復次:
T30n1564_p0006b09:T30n1564_p0006b11:見、可見法無故,識、觸、受、愛四法皆無。以無愛
T30n1564_p0006b12:[13]等故,四取等十二因緣分亦無。復次:
T30n1564_p0006b13:T30n1564_p0006b15:如見、可見法空,屬眾緣故無決定。餘耳等
T30n1564_p0006b16:五情聲等五塵,當知亦同見可見法,義同故
T30n1564_p0006b17:不別說。
T30n1564_p0006b18:[*]中論[14]觀五陰品第四[15](九偈)
T30n1564_p0006b19:問曰:經說有五陰。是事云何?
答曰:
T30n1564_p0006b20:T30n1564_p0006b22:色因者,如布因縷,除縷則無布,除布則無
T30n1564_p0006b23:縷。布如色,縷如因。
問曰:若離色因有色,
T30n1564_p0006b24:有何過?
答曰:
T30n1564_p0006b25:T30n1564_p0006b27:如離縷有布,布則無因。無因而有法,世間
T30n1564_p0006b28:所無有。
問曰:佛法、外道法、世間法中皆有
T30n1564_p0006b29:無因法。佛法有三無為,無為常故無因。外道
T30n1564_p0006c01:法中虛空、時、方、[19]神、微塵、涅槃等。世間法虛空、
T30n1564_p0006c02:時、方等。是三法無處不有故名為常,常故
T30n1564_p0006c03:無因。汝何以說無因法世間所無?
答曰:此
T30n1564_p0006c04:無因法但有言說,思惟分別則皆無。若法從
T30n1564_p0006c05:因緣有,不應言無因。若無因緣,則如我
T30n1564_p0006c06:說。
問曰:有二種因:一者作因、二者言說因。
T30n1564_p0006c07:是無因法無作因,但有言說因,令人知故。
T30n1564_p0006c08:答曰:雖有言說因,是事不然。虛空如六種
T30n1564_p0006c09:中破,餘事後當破。復次現事尚皆可破,何
T30n1564_p0006c10:況微塵等不可見法?是故說無因法世間所
T30n1564_p0006c11:無。
問曰:若離色有色因,有何過?
答曰:
T30n1564_p0006c12:T30n1564_p0006c14:若除色果但有色因者,即是無果因。
問曰:
T30n1564_p0006c15:若無果有因,有何咎?
答曰:無果有因,世間
T30n1564_p0006c16:所無。何以故?以果故名為因。若無果,云何
T30n1564_p0006c17:名因?復次若因中無果者,物何以不從非
T30n1564_p0006c18:因生?是事如〈破因緣品〉中說。是故無有無
T30n1564_p0006c19:果因。復次:
T30n1564_p0006c20:T30n1564_p0006c22:二處有色因,[21]是則不然。若先因中有色,
T30n1564_p0006c23:不名為色因;若先因中無色,亦不名為色
T30n1564_p0006c24:因。
問曰:若二處俱不然,但有無因色,有何
T30n1564_p0006c25:咎?
答曰:
T30n1564_p0006c26:T30n1564_p0006c28:若因中有果、因中無果,此事尚不可[22]得,何況
T30n1564_p0006c29:無因有色。是故言「無因而有色,是事終不
T30n1564_p0007a01:然。是故有智者,不應分別色。」分別名凡
T30n1564_p0007a02:夫,以無明愛染貪著色,然後以邪見生分
T30n1564_p0007a03:別戲論,說因中有果、無果等。今此中求色不
T30n1564_p0007a04:可得,是故[1]智者不應分別。復次:
T30n1564_p0007a05:T30n1564_p0007a07:若果與因相似,是事不然,因細果麁故。因
T30n1564_p0007a08:果色力等各異,如布似縷則不名布,縷多
T30n1564_p0007a09:布一故。不得言因果相似。若因果不相似,
T30n1564_p0007a10:是亦不然。如麻縷不成絹,麁縷無[3]出細
T30n1564_p0007a11:布,是故不得言因果不相似。二義不然,故
T30n1564_p0007a12:無色、無色因。
T30n1564_p0007a13:T30n1564_p0007a15:四陰及一切法,亦應如是思惟破。[8]又今造
T30n1564_p0007a16:論者欲讚美空義故而說偈:
T30n1564_p0007a17:T30n1564_p0007a18:T30n1564_p0007a19:T30n1564_p0007a20: T30n1564_p0007a21:若人論[10]議時各有所執,離於空義而有問
T30n1564_p0007a22:答者,皆不成問答,俱亦同疑。如人言:「瓶是
T30n1564_p0007a23:無常。」問者言:「何[11]以故無常?」答言:「從無常因
T30n1564_p0007a24:生故。」此不名答。何以故?因緣中亦疑,不知
T30n1564_p0007a25:為常、為無常?是為同彼所疑。問者若欲說
T30n1564_p0007a26:其過,不依於空而說諸法無常,則不名問
T30n1564_p0007a27:難。何以故?汝因無常破我常,我亦因常破
T30n1564_p0007a28:汝無常。若實無常則無業報,眼耳等諸法念
T30n1564_p0007a29:念滅,亦無有分別。有如是等過,皆不成
T30n1564_p0007b01:問難,同彼所疑。若依空破常者,則無有
T30n1564_p0007b02:過。何以故?此人不取空相故。是故若欲問
T30n1564_p0007b03:答,[12]尚應依於空法,何況欲求離苦寂滅
T30n1564_p0007b04:相者。[13]◎
T30n1564_p0007b05:◎[14]中論[15]觀六種品第五[16](八偈)
T30n1564_p0007b06:問曰:六種各有定相,有定相故則有六種。
T30n1564_p0007b07:答曰:
T30n1564_p0007b08:T30n1564_p0007b10:若未有虛空相先有虛空法者,虛空則無
T30n1564_p0007b11:相。何以故?無色處名虛空相。色是作法無
T30n1564_p0007b12:常,若色未生,未生則無滅,爾時無虛空相。
T30n1564_p0007b13:因色故有無色處,無色處名虛空相。
問曰:
T30n1564_p0007b14:若無相有虛空,有何咎?
答曰:
T30n1564_p0007b15:T30n1564_p0007b17:若於常無常法中,求無相法不可得。如論
T30n1564_p0007b18:者言,是有是無,云何知各有相?故生住滅是
T30n1564_p0007b19:有為相,無生住滅是無為相。虛空若無相,
T30n1564_p0007b20:則無虛空。若謂先無相、後相來相者,是亦
T30n1564_p0007b21:不然。若先無相,則無法可相。何以故?
T30n1564_p0007b22:T30n1564_p0007b24:如有峯有角、尾端有毛、頸下垂[20]𩑶,是名
T30n1564_p0007b25:牛相。[21]若離是相則無牛。若無牛,是諸相無
T30n1564_p0007b26:所住。是故說於無相法中相則無所相。有
T30n1564_p0007b27:相中相亦不住,先有相故。如水相中火相
T30n1564_p0007b28:不住,先有自相故。復次若無相中相住者,
T30n1564_p0007b29:則為無因,無因名為無法而有相。相、可相、
T30n1564_p0007c01:常相,因待故。離有相無相[22]法,更無第三處
T30n1564_p0007c02:可相。是故偈中說「離有相無相,餘處亦不
T30n1564_p0007c03:住。」復次:
T30n1564_p0007c04:T30n1564_p0007c06:相無所住故,則無可相法;可相法無故,相
T30n1564_p0007c07:法亦無。何以故?因相有可相,因可相有
T30n1564_p0007c08:相,共相因待故。
T30n1564_p0007c09:T30n1564_p0007c11:於因緣中本末推求,相、可相決定不可得。是
T30n1564_p0007c12:二不可得故,一切法皆無。一切法皆攝在相、
T30n1564_p0007c13:可相二法中,或相為可相、或可相為相。如
T30n1564_p0007c14:火以烟為相,烟亦復[25]以火為相。
問曰:若
T30n1564_p0007c15:無有有,應當有無。
答曰:
T30n1564_p0007c16:T30n1564_p0007c18:凡物若自壞、若為他壞,名為無。無不自
T30n1564_p0007c19:[27]有,從有而有。是故言「若使無有有,云何
T30n1564_p0007c20:當有無?」眼[28]見耳聞尚不可得,何況無物。
問
T30n1564_p0007c21:曰:以無有[29]有故無亦無,應當有知有無
T30n1564_p0007c22:者。
答曰:若有知者,應在有中、應在無中?
T30n1564_p0007c23:有無既破,知[30]者亦同破。
T30n1564_p0007c24:T30n1564_p0007c26:如虛空種種求相不可得,餘五種亦如是。
T30n1564_p0007c27:問曰
虛空不在初、不在後。何以先破?
答曰:
T30n1564_p0007c28:地、水、火、風眾緣和合,故易破。識以苦樂[31]因
T30n1564_p0007c29:故知無常變異,故易破。虛空無如是相,但
T30n1564_p0008a01:凡夫悕望為有,是故先破。復次虛空能持四
T30n1564_p0008a02:大,四大因緣有識,是故先破根本,餘者自
T30n1564_p0008a03:破。
問曰:世間人盡見諸法是有是無,汝何
T30n1564_p0008a04:以獨與世間相違,言無所見?
答曰:
T30n1564_p0008a05:T30n1564_p0008a07:若人未得道,不見諸法實相,愛見因緣故
T30n1564_p0008a08:種種戲論。見法生時謂之為有,取相言
T30n1564_p0008a09:有;見法滅時謂之為斷,取相言無。智者
T30n1564_p0008a10:見諸法生即滅無見,見諸法滅即滅有見,
T30n1564_p0008a11:是故於一切法雖有所見,皆如幻如夢,乃
T30n1564_p0008a12:至無漏道見尚滅,何況餘見。是故若不見滅、
T30n1564_p0008a13:見安隱法者,則見有見無。
T30n1564_p0008a14:[2]中論[3]觀染染者品第六[4](十偈)
T30n1564_p0008a15:問曰:經說貪欲、瞋恚、愚癡是世間根本。貪欲
T30n1564_p0008a16:有種種名,初名愛、次名著、次名染、次名婬
T30n1564_p0008a17:欲、次名貪欲,有如是等名字。此是結使,依
T30n1564_p0008a18:止眾生眾生名染者,貪欲名染法。有染法、
T30n1564_p0008a19:染者故,則有貪欲。餘二亦如是,有瞋則有
T30n1564_p0008a20:瞋者、有癡則有癡者。以此三毒因緣起三
T30n1564_p0008a21:業,三業因緣起三界,是故有一切法。
答曰:
T30n1564_p0008a22:經雖說有三毒名字,求實不可得。何以故?
T30n1564_p0008a23:T30n1564_p0008a24:T30n1564_p0008a25:T30n1564_p0008a26: T30n1564_p0008a27:若先定有染者,則不更須染,染者先已染
T30n1564_p0008a28:故。若先定無染者,亦復不應起染,要當先
T30n1564_p0008a29:有染者然後起染。若先無染者,則無受染
T30n1564_p0008b01:者。染法亦如是,若先離人定有染法,此則
T30n1564_p0008b02:無因,云何得起?似如無薪火。若先定無
T30n1564_p0008b03:[8]染法則無[9]有染者,是故偈中說「若有若
T30n1564_p0008b04:無染,染者亦如是。」
問曰:若染法、染者先後
T30n1564_p0008b05:相待生,是事不可[10]得者。若一時生,有何咎?
T30n1564_p0008b06:答曰:
T30n1564_p0008b07:T30n1564_p0008b09:若染法、染者一時成,則不相待,不因染者
T30n1564_p0008b10:有染法。不因染法有染者,是二應常,[11]已
T30n1564_p0008b11:無因成故。若常則多過,無[12]有解脫法。復次
T30n1564_p0008b12:今當以一異法破染法、染者。[13]何以故?
T30n1564_p0008b13:T30n1564_p0008b15:染法、染者,若[15]以一法合、若以異法合。若
T30n1564_p0008b16:一則無合。何以故?一法云何自合?如指端
T30n1564_p0008b17:不能自觸。若以異法合,是亦不可。何以故?
T30n1564_p0008b18:以異成故。若各成竟,不須復合,雖合猶異。
T30n1564_p0008b19:復次一異俱不可。何以故?
T30n1564_p0008b20:T30n1564_p0008b22:若染、染者一,強名為合者,應離餘因緣而
T30n1564_p0008b23:有染、染者。復次若一,亦不應有染、染者二
T30n1564_p0008b24:名,染是法、染者是人。若人法為一,是則大
T30n1564_p0008b25:亂。若染、染者各異而言合者,則不須餘因
T30n1564_p0008b26:緣而有合。若異[16]而合者,雖遠亦應合。
問
T30n1564_p0008b27:曰:一不合,可爾;眼見異法共合。
答曰:
T30n1564_p0008b28:T30n1564_p0008c01:若染、染者先有決定異相而後合者,是則不
T30n1564_p0008c02:合。何以故?是二相先已異,而後強說合。復
T30n1564_p0008c03:次:
T30n1564_p0008c04:T30n1564_p0008c06:若染、染者先各成別相,汝今何以強說合相?
T30n1564_p0008c07:復次:
T30n1564_p0008c08:T30n1564_p0008c10:汝[*]已染、染者異相不成故,復說合相。合相
T30n1564_p0008c11:中有過,染、染者不成。汝為成合相故,復
T30n1564_p0008c12:說異相。汝自[*]已為定,而所說不定。何以
T30n1564_p0008c13:故?
T30n1564_p0008c14:T30n1564_p0008c16:以此中染、染者異相不成故,合相亦不成。
T30n1564_p0008c17:汝於何異相中而欲說合相?復次:
T30n1564_p0008c18:T30n1564_p0008c20:如染,恚癡亦如是。如三毒,一切煩惱、一切
T30n1564_p0008c21:法亦如是。非先非後、非合非散等,因緣所
T30n1564_p0008c22:成。[18]◎
T30n1564_p0008c23:[19]中論卷第一