第十 破我品
1. 內我實非男、非女非非二，但由無智故，謂我為丈夫。
[索]內我其實不是男不是女，也不是非男非女的黃門，但是由於人們愚癡無智慧的原因，便說自我是丈夫男相（或為女相，非二相）。
問曰：內我雖然無明顯的男女相，然而內我是生起男女相的因，由此內因生起與外我形象相聯繫的男女等差別相，以此不存在內我非實有的過失。
2. 若諸大種中，無男女非二，云何諸大種，有男等相生。
[索]如果在諸大種元素中，無有男相、女相及非二相，那為什麼說諸大種的和合，有男等相的生起呢？
3. 汝我餘非我，故我無定相，豈不於無常，妄分別為我。
[索]你的我在他人處無法成立為自我，所以我無有決定的自相，難道不是於無常的蘊等諸法上，虛妄分別為有常恆成實的我嗎？
問曰：若無有常我，誰造業流轉生死，誰從生死得解脫？所以由有情的生死流轉與還滅現象，定可推出常我是存在的。
4. 我即同於身，生生有變易，故離身有我，常住理不然。
[索]常我若存在即與身體一樣，生生世世都有變易，所以許離開身體有我常住不變，其理不然。
問曰：就像人力車，必須要人去拉才能動搖一樣，四大所成的身體必須要有常我的發動，才能有作業活動，所以由身體有作業活動足可證明常我存在。
5. 若法無觸對，則無有動搖，是故身作業，非命者能造。
[索]若某法無有觸對，則無有動搖其餘有色體法的作用，所以身體的作業活動，不是命者－常我所能造作發動的。
問曰：若無有常我之存在，則無需任何止惡修善追求解脫，所以應許有常我存在，一切修行才會有意義。
6. 我常非所害，豈煩修護因，誰恐食金剛，執仗防眾蠹。
[索]我若是常則非任何法所能損害，以此還要煩勞修習防護因嗎？誰會害怕金剛遭蛀蝕，而執持兵器防備眾蠹蟲呢？
問曰：補特伽羅我一定會是常法，因為有宿世往事的憶念，如果我非常有，如同諸無常法一樣生起之後隨即壞滅無餘，那麼不可能有這些宿世的記憶。
7. 若有宿生念，便謂我為常，即見昔時痕，身亦應常住。
[索]如果以人們有宿世的憶念，便說補特伽羅我是常法，既然已見自身有往世時的痕跡，那麼色身亦應成常住不變法。
8. 若我與思合，轉成思念者，思亦應非思，故我非常住。
[索]如果我與思德結合，即應轉成思念者，思德亦應轉成為非思德的色法，所以我不是常住法。
9. 我與樂等合，種種如樂等，我如樂等故，非一亦非常。
[索]我與樂等相合，即應如樂等成種種不同之法，以此我應成為如樂等一樣，按理不應是常法。
(我與樂等合，種種如樂等，故應如樂等，理不應是常。)
問曰：若許我是無情色法，則有上述過失，而我等數論師許我為有情識思維的常有神我，所以沒有任何過失。
10. 若謂我思常，緣助成邪執，如言火常住，則不緣薪等。
[索]如果許我有思考的常法，那麼在受用境時需眼根等外緣幫助則成邪執；就像說火是常住法，則不需緣助的燃料薪柴等事。
問曰：神我是思維的體，是受用境者，思是受用外境的作用，所以神我本體常恆無動，而其思維作用需要眼等助緣發生作業等，以此不存在神我需緣助有變動的過失。
11. 如至滅動物，作用彼無有，故有我無思，其理不成就。
[索]神我實體不像其作用，其作用乃至滅壞之前都有變動；以此應成有神我而無有思維，所以我思常有一體的理論不能成就。
(物不如作用，至滅而有動，故有我無思，其理不成就。)
問曰：我在受用境之前雖然沒有思維作業，但是思的種子存在，所以神我有思仍能成立。
12. 餘方起思界，別處見於思，如鐵鏈熔銷，我體一變壞。
[索]若許於餘方生起思的種子，而於別的受用境處現見思維作用，如是應像鐵鏈熔銷變壞，我體與思一故也應當變壞。
13. 思如意量小，我似虛空大，唯應觀自相，則不見於思。
[索]了知境的思維如同你們所許的意量那樣極小，而我如同虛空一樣極其廣大，那麼意只能觀察其自相，不應能見到了知所有外境的思。
14. 我德若周遍，何為他不受，能障既言通，不應唯障一。
[索]我德若是周遍一切的常法，那為何你的我不為其他人執受為自我呢？若說這是因其他人有彼自體的我障礙故，遍一切的我自體於自體作障，這是不應理的。
(我德若周遍，何為他不受，彼於彼自體，言障不應理。)
15. 若德並非思，何能造一切，彼應與狂亂，俱癡無所成。
[索]如果自性三德是萬法的作者，那作者畢竟無有思維，如是則自性與狂亂顛倒者，應成全無差別。
(若德是作者，畢竟無有思，則彼與狂亂，應全無差別。)
16. 若德能善解，造舍等諸物，而下知受用，非理寧過此。
[索]如果自性三德能善了解營造房舍等諸事物，而不知道受用，這種非理之事，難道還有超過它的嗎？
17. 有動作無常，虛通無動作，無用同無性，何不欣無我。
[索]我若有運動作業則為無常，我若如虛空一樣通一切時處無有任何變動作業，則無有任何作用如同本性虛無的法一樣，如是為何不欣樂無我的正理呢？
18. 或觀我周遍，或見量同身，或執如極徽，智者達非有。
[索]有些宗派觀察我是周遍無礙的，有些見我量同自身般大小，有些執計我如極微，可是無倒通達實相的內道智者，則了達補特伽羅並非有我存在。
19. 常法非可惱，何捨惱解脫，是故計我常，證解脫非理。
[索]若許我為常法，常法不可以有損惱，既無有損惱，豈能有解脫？所以若執計我為常法，則我證悟勝義解脫是沒有根據的事。
(常法非可惱，無惱寧解脫，是故計我常，證解脫非理。)
20. 我若實有性，不應讚離我，定知真實者，趣解脫應虛。
[索]我若實有自性，則不應思維無我的道理，那些決定了知諸法真實性的智者，趣入解脫涅槃也應成虛妄。
(我若實有性，不應思無我，定知真實者，趣解脫應虛。)
21. 解脫中若無，前亦應非有，無雜時所見，彼真性應知。
[索]如解脫時實有解脫者存在，那麼在解脫前也應非無，因為解脫時無有夾雜的所見，說彼為諸法真實體性。
(若解脫時有，前亦應非無，無雜時所見，說彼為真性。)
問曰：諸法若無諦實，那麼皆為剎那壞滅的無常性，如是生已無間即滅，應成斷滅。
22. 若無常皆斷，草等何不然，此理設為真，無明亦非有。
[索]如果無常就是斷滅，那麼現今為什麼還有草木等現象相續存在？如果「無常即斷」之理真實成立，應成都無有愚癡的眾生存在。
(若無常即斷，今何有草等，此理若真實，應皆無愚癡。)
23. 現見色等行，從緣生住滅，故知汝執我，雖有而無有。
[索]假設實有所執的我存在，也不應為萬法的因；可以現見色等諸行，唯從其他因緣生起，從其他因緣的聚散而住滅。
(設有所執我，現見色等行，唯從他緣生，從他緣住滅。)
24. 如緣成芽等，緣成種等生，故無常諸法，皆無常所起。
[索]如從種子等因緣而成就芽等，因緣成就令種子等生起，所以無常一切諸法，都是無常因緣所生起。
25. 以法從緣生，故體而無斷；以法從緣滅，故體亦非常。
[索]因為諸法皆從因緣生起，所以本體無有斷滅；因為諸法皆從因緣滅壞，所以本體亦非常恆。
CHAPTER 10
226. When the inner self is not
Female, male or neuter,
It is only out of ignorance
That you think your own self male.
227. When all the elements are not
Male, female or neuter,
How is that which depends on them
Male, female or neuter?
228. Your self is not my self; thus there is
No such self, since it is not ascertained.
Does the conception not arise
In relation to impermanent things?
229. From one rebirth to another
The person changes like the body.
It is illogical for yours to be
Separate from the body and permanent.
230. Intangible things do not
Produce so-called motivity.
Thus the life force is not
Agent of the body's movements.
231. Why [teach] non-violence and wonder about
Conditions for a permanent self?
A diamond never has to be
Protected against woodworm.
232. If your self is permanent
Because of remembering other lives,
How can your body be impermanent
When you see a scar previously formed?
233. If the self when possessing that
Which has mind is a knower,
By that [same argument] that which has mind would be
Mindless and the person permanent.
234. A life force which has pleasure and so forth
Appears as varied as pleasure and so forth.
Thus like pleasure it is not
Suitable as something permanent.
235. If consciousness is permanent
An agent is superfluous.
If fire is permanent
Fuel is unnecessary.
236. A substantial entity, unlike an action,
Does not alter until it disintegrates.
Thus it is improper to claim
The person exists but consciousness does not.
237. At times one sees potential consciousness,
At others consciousness itself.
Because of being like molten iron
The person undergoes change.
238. Merely [a small part with] mind is conscious
But the person is as vast as space.
Therefore it would seem as though
Its nature is not to be conscious.
239. If the self is in everyone then why
Does another not think of this one as "I"?
It is unacceptable to say that
It is obscured by itself.
240. There is no difference between
The insane and those for whom
The attributes are the creator
But are never conscious.
241. What is more illogical
Than that the attributes should always
Know how to construct homes and so forth
But not know how to experience them.
242. The active is not permanent.
The ubiquitous is actionless.
The actionless is like the non-existent.
Why do you not prefer selflessness?
243. Some see it as ubiquitous and for some
The person is the mere [size of the] body.
Some see it as a mere particle.
The wise see it as non-existent.
244. How can what is permanent be harmed,
Or the unharmed be liberated?
Liberation is irrelevant
For one whose self is permanent.
245. If the self exists it is inappropriate
To think there is no self
And false to claim one attains nirvana
Through certain knowledge of reality.
246. If it exists at liberation
It should not be non-existent before.
It is explained that what is seen
Without anything is its nature.
247. If the impermanent discontinues
How could there be grass at present?
If, indeed, this were true,
No one would have ignorance either.
248. Even if the self exists
Form is seen to arise from other [causes],
To continue by virtue of others
And to disintegrate through others.
249. Just as the sprout which is a product
Is produced from a product, the seed,
Similarly all that is impermanent
Comes from the impermanent.
250. Since functional things arise
There is no discontinuation
And because they cease
There is no permanence.
