第十二 破見品
問曰：以上所說的無我法，世人極難證得，如前所說是因為「聞者所聞教，說者極難得」之故，而今已具後二者，那麼應有足什麼德相才稱得上合格的聞者呢？
1. 稟和希勝慧，是法器應知，異此有師資，無因獲勝利。
[索]質直、具智慧、希求實義，具此三相者可說為聞受正法之器，彼等不會變說者的德相為過失，具德相的說者亦不會視聞者的德相為過失。
(質直慧求義，說為聞法器，不變說者德，亦非於聞者。)
2. 說有及有因，淨與淨方便，世間自不了，過豈在牟尼。
[索]如來宣說了三有苦諦及三有之因集諦，清淨涅槃的滅諦與方便道諦及三有之因集諦，清淨涅槃的滅諦與方便道諦，世人由自身乏少善根不能了達，這些過失難道在於本師釋迦牟尼佛嗎？
問曰：釋迦佛所說的增上生（上生人天善趣的方便）語，極其明了且廣大，這是世人都樂於接受的；但是佛陀又說決定勝語，說一切法空無自性，這不是破壞自己的言論嗎？因此我們不起恭敬信解。
3. 捨諸有涅槃，邪宗所共許，真空破一切，如何彼不欣。
[索]捨棄諸貪瞋苦樂等一切雜染法即得涅槃，這也是數論派等邪見宗派所共許的解脫，而以真實空性法能破人法一切實執，為什麼他們不生欣悅呢？
問曰：如果內道與外道共許舍諸貪瞋苦樂等一切雜染法即得涅槃，那麼內道與外道有什麼區別呢？
4. (不知捨證因，無由能捨證，是故牟尼說，清涼餘定無。)
不知捨方便，無由能棄捨，是故牟尼說，餘定無涅槃。
[索]不知捨離生死的方便，即無情由能捨棄三有，因此本師釋迦牟尼佛說：除佛法外其餘宗派決定無有涅槃。
問曰：如果佛陀是一切智智，那麼對他所說的深隱事如大地的度量等，又如何能了知這些可以確信無誤呢？
5. 若於佛所說，深事以生疑，可依無相空，而生決定信。
[索]若對佛陀所說的種種深隱事相生起疑惑，可依佛陀所宣說的一切法無自相空性，而生起決定信解。
6. 觀現尚有妄，知後定為虛，諸依彼法行，被誑終無已。
[索]諸外道觀察現有情器諸法，尚且有迷妄不解之處，而對其餘更深的法義更不可能了知，那些依彼等外道法義而行者，必定被長久詔惑而終究無有停止之時。
問曰：如果佛陀已宣說了唯一的解脫正道，為什麼有些解脫者還隨順外道而行呢？
7. 智者自涅槃，是能作難作，愚夫逢善導，而無隨趣心。
[索]智者自往涅槃，是能作極難作到的事業；愚夫即使遭逢了善於引導的上師，然而他們也無有隨順趣向之心。
8. 不知無怖畏，遍知亦復然，定由少分知，而生於怖畏。
[索]全然不知空性法義者，對空性不會有畏；遍知空性法義的智者，也同樣無有懼；決定是由少分了知空性而不能深入，才會生起啟蒙畏。
問曰：愚夫為什麼會畏懼空性法呢？
9. 生死順流法，愚夫常習行，未曾修逆流，是故生怖畏。
[索]隨順生死流轉的有漏法，愚夫無始以來即經常串習而行，而未曾修習過逆流還滅生死之法，所以會對空性法生起怖畏。
10. 諸有愚癡人，障他真實見，無由生善趣，如何證涅槃。
[索]諸有愚癡覆蔽不能了知空性的人，往往會障礙他人講習真性見，由此他無由生往善趣，又怎麼能證得涅槃呢？
11. 寧毀犯尸羅，不損壞正見，尸羅生善趣，正見得涅槃。
[索]寧可毀壞戒律，也不應損害空性正見，因為由受持戒律能生人天善趣，而由通達空性正見可以得到涅槃。
12. 寧彼起我執，非空無我見，後兼向惡趣，初唯背涅槃。
[索]對愚者寧可讓他起我執，也不可以說空性無我之理，聽聞無我正法者之中，一者會因愚癡趣向惡趣，利根勝者可以依此迅速趣入涅槃。
(愚寧起我執，非說無我理，一者向惡趣，勝者趣涅槃。)
13. 空無我妙理，諸佛真境界，能怖眾惡見，涅槃不二門。
[索]一切法空性無我的妙理，是諸佛聖者所行的一真境界，空性法能摧壞眾邊執惡見，是獲得涅槃的不二法門。
(空無我妙理，諸佛真境界，能壞眾惡見，涅槃不二門。)
14. 愚聞空法名，皆生大怖畏，如見大力者，怯劣悉奔逃。
[索]愚者聽到空性法的名稱，都會生起大懼畏，難道能見到大力者懼畏空性而怯弱者不生懼畏嗎？
(愚聞空法名，皆生大怖畏，豈見大力者，怯弱不生畏。)
問曰：空性法既然能摧毀一切惡見，那麼空性法是為摧壞外道邪論而說，非為清淨根器者宣說。
15. 諸佛雖無心，說摧他論法，而他論自壞，如野火焚薪。
[索]諸佛雖然無有為摧壞他論的發心宣說空性法，然而他論自然會被空性法毀壞，如同野火雖無焚燒薪林的想法，而薪林遇火即自焚無餘。
問曰：空性正法在有信心士夫的相續中生起，又怎麼能焚燒他的惡見呢？
16. 諸有悟正法，定不樂邪宗，為餘出偽門，故顯真空義。
[索]諸具有證悟空性正法的智者，決定不會樂於執諸法實有的邪宗；因此我見此空性法，如同能滅一切惡見的方便門（或如同佛經的能滅一切惡見之門）。
(諸有悟正法，定不樂邪宗，故我見此法，如同能滅門。)
問曰：諸聖者為何對空性不生畏懼呢？
17. 若知佛所說，真空無我理，隨順不生欣，乖違無厭怖。
[索]如果已了知佛陀所說的一切法真實無我空性之理，則於現有諸法無所欣喜，於無我法也無所懼。
(若知佛所說，真空無我理，有亦無所欣，無亦無所怖。)
18. 見諸外道眾，為多無義因；樂正法有情，誰不深悲憫。
[索]現見諸外道徒眾，造作眾多無義的流轉生死之苦因，樂於內道正法的有情，誰能不對彼等深生悲愍！
問曰：為什麼有情雖有善心意樂，但有大多數人對殊勝的佛教不隨順，而跟隨外道宗而行呢？
19. 婆羅門離繫，如來三所宗，耳眼意能知，故佛法深細。
[索]婆羅門、離繫裸形外道和釋迦如來三種所宗的法，分別為耳、眼和意能知，所以佛法甚深微細，大多數人意力微劣故不能悟入。
問曰：婆羅門、離繫外道所宗雖是眼耳之境，然而也是智慧通達之境，希求解脫者有何不可依止修習呢？
20. 婆羅門所宗，多令行誑詐；離繫外道法，多分順愚癡。
[索]婆羅門所宗的法，多分是令修習者以諂誑詐現威儀；離繫外道所宗的法，多分是隨順愚癡之行。
問曰：如果婆羅門教等宗派不能得解脫，為什麼還有那麼多人恭敬彼等呢？
21. 恭敬婆羅門，為誦諸明故；憫念離繫者，由自苦其身。
[索]許多眾生恭敬婆羅門，是為了誦習四吠陀明處諸論的原因，同樣人們愍念恭敬離系裸形者，是因見他們自己苦逼自身的原因。
問曰：離繫外道受如是難忍的苦行，為何不許為正法呢？而同樣諸婆羅門受生於高貴的婆羅門種姓，彼等所行怎麼不是人天善趣的法呢？
22. 如苦業所感，非真解脫因，勝身業所生，亦非證解脫。
[索]離繫外道的苦行猶如眾生所受的諸般痛苦，是不善業異熟所感，不能成為正法；同樣，受生諸婆羅門處，也是過去世的業異熟故，非是得人天善趣之正法。
(如苦業所感，不成為正法，如是生非法，是業異熟故。)
問曰：若婆羅門和離繫裸形派的生和苦是非法，那麼什麼是釋迦如來所說的法呢？
23. 略言佛所說，具二別餘宗，不害生人天，觀空證解脫。
[索]釋迦如來所說的法，簡略總結而言只有兩種，即不損害其他眾生而上生人天善趣，觀諸法空無自性而證涅槃解脫。
(如來所說法，略言唯二種，不害生人天，觀空證涅槃。)
問曰：世人中有許多雖已見釋迦如來的教法，但是對此不害與觀空二種法，為什麼不恭敬隨順呢？
24. 世人耽自宗，如愛本生地，正法能摧滅，邪黨不生欣。
[索]世人耽著自己的宗派見，就像貪愛自己本生的故土一般，因而對於能摧滅耽著自宗惡見的佛法，怎麼會生起欣喜呢？
(世人耽自宗，如愛本生地，於能滅彼因，汝何能生欣。)
25. 有智求勝德，應信受真宗，正法如日輪，有目因能見。
[索]有智慧的人願意希求殊勝功德，雖是他宗的真理也會珍愛受持，佛教正法譬如日輪照耀在大地上，一切有眼目者皆應共睹。
(有智求勝德，亦愛他真理，日輪於地上，有目皆共睹。)
CHAPTER 12
276. An unprejudiced, intelligent and interested
Listener is called a vessel.
Neither the teacher's nor the student's
Good qualities will be taken as faults.
277. He explained existence and its causes,
The means to peace and peace itself.
What people do not understand
Is seen as the Subduer's [fault].
278. These strange people all agree that by
Giving up everything one attains nirvana.
For what reason do they dislike
That which puts an end to all?
279. How will one who does not know
The means to give it up, do so?
Certainly, therefore, the Subduer has said
There is no peace in any other [teaching].
280. Whoever doubts what the Buddha said
About that which is hidden
Should rely on emptiness
And gain conviction in him alone.
281. Those who find it hard to see
This world are ignorant of others.
Those who follow them will be
Misled for a very long time.
282. The unwise take no delight in letting
Their mind follow a guide
Who has done that which is
Most difficult - attaining nirvana.
283. When it is not seen, fear does not begin.
When seen, it stops completely.
Thus one can say with certainty:
Those who know a little are afraid.
284. Childish beings are certainly only
Familiar with that which involves them.
Because of unfamiliarity
They fear that which extricates them.
285. If someone who is shrouded in
Complete ignorance and impedes suchness
Will not even attain good fortune,
What need to mention liberation?
286. Lapsing from ethics is preferable
To lapsing from the view.
Through ethics one gains a high rebirth;
The supreme state is reached by means of the view.
287. For the unreceptive, conceptions of a self are best;
To teach them selflessness is not.
They would go to bad rebirths,
While the extraordinary attain peace.
288. There is no other door to peace,
And it destroys wrong views.
That which is the object of
All Buddhas is called selflessness.
289. The unreceptive are terrified
Just by its very name.
What so-called strong man is seen
Who does not frighten the weak?
290. This principle is not taught
By Tathagatas for the sake of debate,
Yet it burns up others' contentions
As fire does its fuel.
291. Whoever knows this teaching
Will not relish others.
Thus to me this teaching seems
Like the door to destruction.
292. For those who think there is
In reality no self and abide in this thought,
How will existence cause pleasure
Or non-existence cause fear?
293. Seeing the many Forders
Who are seeds of futility,
Who would not feel pity
For people who long for a teaching?
294. The teaching of the Shakyas,
Nigranthas and Brahmins are perceived
By the mind, the eye and the ears.
Thus the Subduer's teaching is subtle.
295. Brahmin practices are said
Mainly to be an outward show.
The practices of Nigranthas
Are said to be mainly stultifying.
296. Brahmins are revered
Because they adopt the orthodox.
Nigranthas are pitied
Because they adopt the deluded.
297. Suffering is a maturation
And thus is not virtuous.
Similarly, birth too is not virtuous,
Being a maturation of actions.
298. In brief Tathagatas explain
Virtue as non-violence
And emptiness as nirvana -
Here there are only these two.
299. To ordinary people their own position,
Like their birthplace, is attractive.
Why would you find attractive
That which precludes it?
300. The intelligent who seek what is good
Adopt what is worthwhile even from others.
Does the sun not belong to all
On earth who have sight?
