第八 淨治弟子品
問曰：有情心相續中的貪欲等煩惱，無始以來就一直在熏習著，十分牢固地系縛著有情，因而怎麼能斷除它們使心相續清淨呢？
1. 如對不順人，愛念不久住，如是知眾過，愛念不久存。
[索]猶如對不和順之人，貪愛心念不會久住；同樣，了知內外一切法所生的眾多過患，對世間的貪愛則不會久存。
問曰：生煩惱皆有其所依的外境因緣，而這些所依境非能自主滅盡，故煩惱無法斷除。
2. 有者於彼貪，有者對彼瞋，有者於彼愚，故無可貪義。
[索]同一對境，有人對它生起貪欲，有人對它生嗔恚，有人對它生起愚癡，所以外境無有決定可貪之實義。
問曰：若所依境非實，那煩惱是如何生起，又如何能斷除呢？
3. 若無有分別，則無有貪等，智者誰執著，真義謂分別。
[索]如果內心無有分別妄計，則無有貪等煩惱生起，智者誰會執著將真實義說成是分別呢？
問曰：世間男女相互之間，由於有內相續中的貪欲共同系縛，因而若不滅對境，貪愛煩惱則無法息滅，而實際中無法滅盡對境，故貪煩惱無法息滅。
4. 任誰與他人，都無同繫縛，若與他同繫，分離則非理。
[索]不管是誰人，與他人都無有同一系縛，如果與他真實有不變的同一系縛，則二人分離不應理。
問曰：若如理觀察即能斷除煩惱，那麼為什麼現見有許多眾生未斷煩惱呢？
5. 薄福於此法，都不生疑惑，若誰略生疑，亦能壞三有。
[索]福德淺薄者，於此煩惱的對治妙法——緣起性空，都不生合理的疑惑，若誰人略略對此法生疑也能壞滅三有輪回。
6. 能仁說何法，增長至解脫，若誰不重彼，顯然非智者。
[索]能仁所說的何法，能夠增長至解脫而不壞滅，如果誰人不敬重此法，顯然他不是有智慧的人。
問曰：是不是將不空的諸法觀為空性，以此而斷除貪執得到解脫呢？
7. 非不空觀空，謂我得涅槃，如來說邪見，不能得涅槃。
[索]並非是將不空的諸法觀為空性，便說“我修成空性得到了涅槃”，如來說凡有這類不合實相的邪見者，即不能證得涅槃。
問曰：若一切法本來即空，那佛陀應該只說此真如空性，為什麼還要說情器世間的緣起諸法呢？
8. 何經說世間，彼即說流轉；何經說勝義，彼即說還滅。
[索]任何教典宣說世間法，它即是在解說流轉次第；任何教典宣說勝義法，它即是解說還滅的法門。
問曰：若一切法無自性，那就不存在一切因果作用，以此則如何得解脫呢？
9. 若汝生怖畏，皆非有何為，若實有所作，此法非能滅。
[索]如果你生起怖畏而認為，一切法既然皆非實有，那麼又會有什麼解脫可求得呢？但是，如果在勝義中實有所作，那空性法也就不能滅除生死。
問曰：若空性之宗能斷除生死輪回，而其他宗都是顛倒，那我們應專一追求愛重空性宗，而反對、拋棄其餘宗。
10. 若汝貪自品，不喜他品者，不能趣涅槃，二行不寂滅。
[索]如果你貪愛自己方面的空性宗，而嗔恚不喜他宗，就不能趣入涅槃，因為有取捨二行則不能寂滅諸邊執。
問曰：解脫涅槃非常困難，不象世間有漏安樂那樣容易得到，因此我們不如作有漏善法，以求安樂。
11. 無作得涅槃，有作招後有，涅槃無礙念，易得餘非易。
[索]通達諸法皆空無有作為即得涅槃，而執諸法為實有所作則招後有，涅槃不用任何掛礙執著就很容易獲得，而其餘的有漏安樂不容易獲得。
問曰：若無作即得涅槃，那麼在本論中為什麼還要說無常與苦等厭離世間法呢？
12. 誰不厭三有，彼豈敬寂滅，如於自家室，難出此三有。
[索]誰人不厭離三有生死，他難道還能敬重寂滅解脫嗎？就象於自家室有貪則不能舍離，若無厭離心則難出離三有。
問曰：世間雖有眾多痛苦，但眾生都已習慣於忍受，所以怎麼能生起厭離而勤修解脫道呢？
13. 有為苦所逼，現見求自死，時彼愚癡故，不能趣勝道。
[索]可以現見有些人為痛苦逼迫，為求擺脫苦惱而自殺死亡，這時他們是因愚癡無知而舍生，所以不可能趣入解脫勝道。
問曰：若般若空性是解脫輪回眾苦的正道，那麼世尊為何還要說佈施、持戒等法門呢？
14. 為下根說施，為中根說戒，為上說寂滅，常應修上者。
[索]為了引導下根眾生，世尊宣說了佈施法門，為中根者宣說了持戒法門，為了上根眾生，宣說了寂滅一切生死的空性實相法，希求徹斷生死者應恒常修習上者的空性法門。
問曰：在教導有情出離輪回時，如何是正確的引導次第呢？
15. 先遮遣非福，中應遣除我，後遮一切見，知此為智者。
[索]修習解脫道時，先應遮遣非福德善行的惡業，中間應遣除人我實執，其後應遮除一切我見，了知此次第者即為智者。
問曰：若要通達一切法自性空方得解脫，那一切法無有邊際故，如是則誰人能解脫呢？
16. 說一法見者，即一切見者，以一法空性，即一切空性。
[索]若說於一法中見實相空性者，即見一切法之實相者，因為一法的空性，即一切法的空性。
問曰：若一切法皆空，則應棄舍一切，那麼為何經典中屢說“應當敬重修福”呢？
17. 為樂天趣者，如來說愛法，為求解脫者，呵彼況餘事。
[索]為了那些愛樂人天善趣而暫時不能修習解脫法者，如來宣說了他們所喜愛的施等善法；為欲求解脫的修行人，如來對希求天趣尚且作了呵責，更何況耽著其餘世事。
問曰：若空性法門能斷一切痛苦輪回，那為什麼不隨時宣說呢？
18. 求福者隨時，非皆說空性，良藥不對症，豈非反成毒。
[索]對追求福德者，不應隨時都宣說空性，這就象即使是良藥，若不對症而下，豈不是反會成為毒藥嗎？
問曰：以如何方便才能攝受教化世人通達空性呢？
19. 如對蔑戾車，餘言不能攝，世間未通達，不能攝世間。
[索]猶如對蔑栗車，若說其他語言即不能攝受；同樣沒有通達世間法，即無法攝化世間人。
問曰：一切法皆空無自性，那麼佛陀為何還要在經典中談有說無呢？
20. 有無及二俱，亦說二俱非，由病增上故，寧非皆成藥。
[索]佛陀宣說有、無、亦有亦無諸法，亦宣說有無俱非的法，由於有情各種顛倒實執的病增上故，這些法難道不是都會成為良藥嗎？
問曰：修習空性法要有什麼功德呢？
21. 真見得勝位，略見生善趣，智者常發心，思惟內體性。
[索]真實現見空性實相者即能獲得解脫勝位，略見少分也能上生善趣，所以智者應當恒常發起信心，思維觀修諸法內在的大空體性。
問曰：若今生了知了空性法義，但未得解脫涅槃，那麼後世如何呢？
22. 今生知真性，設未得涅槃，後生無功用，定得如是業。
[索]今生了知真性，假設未得涅槃，那麼後世無假功用決定會得到涅槃，就象自己的順後受業一樣。
問曰：修習空性者有許許多多，而真正解脫成就者卻不多，那又是為什麼呢？
23. 如想所作事，成者極希少，此非無涅槃，諸行解脫得。
[索]希求涅槃如心中設想所作的事，成功者極為稀少，這並非無有涅槃可得，而是各種造作集聚解脫的因緣難得。
問曰：無始輪回中積聚的煩惱非常多，怎麼可能全部斷盡呢？
24. 聞說身無德，貪愛不久住，此道豈不能，永盡一切惑。
[索]有智者聽說身體無有少許功德後，對自身的貪愛則不會久住，同樣由諸法無有少許自性之正道，難道不能永盡一切煩惱嗎？
問曰：輪回是無始無終的，因此怎麼會有解脫之時呢？
25. 如見種有終，然彼非有始，如是因不具，故生亦不起。
[索]猶如現見諸種子皆有終結，然而它沒有起始，同樣以業因不具足故，後有投生也不會生起。
CHAPTER 8
176. Just as friendship between people
Who disagree does not last long,
Desire does not last long
When all things' faults are recognized.
177. Some are attracted to it,
Some have aversion to it,
Some feel confused by it:
Thus desire has no object.
178. Apart from conceptuality,
Desire and so forth have no existence.
Who with intelligence would hold [there are]
Real things [imputed by] conceptuality?
179. None is, as it were,
Bound to another.
It is unfeasible to separate
That which is bound together.
180. Those with little merit
Do not even doubt this doctrine.
Entertaining just a doubt
Tears to tatters worldly existence.
181. The Subduer said of this doctrine
There will be increase until liberation.
Anyone who lacks interest in it
Clearly has no sense.
182. What is not empty is not regarded
As empty, thinking one will attain nirvana.
Tathagatas say that nirvana
Will not be attained through wrong views.
183. Whatever contains teaching
About the world speaks of engagement.
Whatever contains elucidation
Of the ultimate speaks of disengagement.
184. Thinking, "Nothing exists, what is the use?"
You may be afraid,
But if actions did exist,
This doctrine would not be a prevention.185. While attached to your own position
And disliking others' positions
You will not approach nirvana;
Both [kinds of] conduct will not bring peace.
186. Not acting brings about nirvana;
Acting again brings worldly existence.
Thus, without complication, nirvana
Is easy to attain, but not the latter.
187. How can anyone who has no aversion
To this take an interest in pacification?
Like [leaving] home, it is also hard
To leave worldly existence behind.
188. One sees that some who are overwhelmed
By suffering long for death,
Yet entirely due to their confusion
They will not reach the excellent state.
189. Giving is taught to the lowest
And ethics to the middling.
Pacification is taught to the best;
Therefore, always do the best!
190. First prevent the demeritorious,
Next prevent [ideas of a coarse] self;
Later prevent views of all kinds.
Whoever knows of this is wise.
191. Whoever sees one thing
Is said to see all.
That which is the emptiness of one
Is the emptiness of all.
192. Tathagatas speak of attachment to practices
To those who want a high rebirth.
That is disparaged for those who want freedom --
What need to mention other [attachments]?
193. Those who want merit should not
Always speak of emptiness.
Doesn't a medicinal compound
Turn to poison in the wrong case?
194. Just as a barbarian cannot be
Guided in a foreign language,
Ordinary people cannot be guided
Except by way of the ordinary.
195. Teaching existence, non-existence,
Both existence and non-existence, and neither
Surely are medicines for all
That are influenced by the sickness.
196. Correct perception [leads to] the supreme state,
Some perception to good transmigrations.
The wise thus always expand their intelligence
To think about the inner nature.
197. Through knowing reality, even if now
One does not attain nirvana,
One will certainly gain it effortlessly
In a later life, as it is with actions.
198. Accomplishment of all intended
Actions is extremely uncommon.
It is not that nirvana is absent here
But conjunction and the released are rare.
199. On hearing the body lacks good qualities,
Attachment does not last long.
Will not all disturbing attitudes
End by means of this very path?
200. Just as the end of a seed is seen
Though it has no beginning,
When the causes are incomplete
Birth, too, will not occur.
