第九 破常品
1. 一切為果生，所以無常性；故除佛無有，如實號如來。
[索]一切有為法皆為果而生，所以是無常性之法，故除佛陀外，無有餘者能如實了知此而稱為如來。
問曰：雖然一切有為法是為取果而生，不是常法，但是也有一些法不具能生所生兩個分支，如虛空是意識所緣而它本身不緣任何法，微塵能生萬法而不是所生，所以它們是實有存在的常法。
2. 無有時方物，有性非緣生；故無時方物，有性而常住。
[索]任何時任何處，沒有任何一個本性常有不是因緣所生之物，所以任何時任何處，不存在有自性的常住之物。
問曰：誠然，有許多法是因緣聚合而生，然如樂等是緣「我」而有，但「我」不緣任何他法，是實有常法。
3. 非無因有性，有因即非常，故無因欲成，真見說非有。
[索]「我」等諸法並非無因無緣常有自性，有因之法即非常恆；所以無因無緣想生成有為法，現見真性的如來說是沒有的。
問曰：「我」等非所作所為，應許為常有之法。
4. 見所作無常，謂非作常住，既見無常有，應言常性無。
[索]若見所作之法是無常，以此而說非所作之法應為常有實住；那麼，既然見到無常存在，就應該承認常性無有。
問曰：《俱舍論》等對法中說過有虛空、擇滅、非擇滅三種無為，由是可證明常有法是存在的。若破虛空常有的觀點，豈不與佛經論典相違？
5. 愚夫妄分別，謂空等為常，智者依世間，亦不見此義。
[索]愚夫由迷妄分別，說虛空等法是常有的；智者即使依世間名言量，也不見此虛空等為常恆實有之義。
問曰：虛空是常，因為遍一切方故，而無常法不能遍，就像瓶子一樣。
6. 非唯一有分，遍諸一切分，故知一一分，各別有有分。
[索]非是唯一的有分虛空，就能遍滿諸方的一切有分虛空，所以應知虛空的一一分，各個別有自己的有分。
7. 若法體實有，卷舒用可得；此定從他生，故成所生果。
[索]若外道認為：只有時間本體恆常實有，收縮凋零舒展生長的體用現象才可得有。自宗破曰：由這些現象定可推知時間是從他緣生起，所以時間應成所生的果法。
8. 若離所生果，無有能生因，是故能生因，皆成所生果。
[索]若不觀待所生果，則無有任何能生因，以此一切能生因，皆是觀待果而成的所生果法。
9. 諸法必變異，方作餘生因，如是變異因，豈得名常住。
[索]諸法必須有變異，才有可能作為其餘法的生因，如是有變異生滅的因法，難道能得名為常住不變嗎？
10. 若本無今有；自然常為因，既許有自然，因則為妄立。
[索]若許本無今有的萬物現像生起，以自然常住為因，既然承認諸法是自然造化不待因緣，那麼於彼等建立能生因則為妄立。
11. 云何依常性，而起於無常，因果相不同，世所未曾見。
[索]為什麼依於常恆本質的法，會生起無常之法呢？因與果的相截然不同，這是世間未曾見過的事。
12. 若一分是因，餘分非因者，即應成種種，種種故非常。
[索]若極微相合的一分是諸法生因，其餘未觸的諸分是非因，那麼極微即應成有種種不同分，既有種種不同，則非常法。
問曰：極微無方分，能遍體和合，由同類極微和合方能生其他色境，所以由同類極微遍體和合，生起有支分的粗色，這又有何不能生起諸色法呢？
13. 在因微圓相，於果則非有，是故諸極微，非遍體和合。
[索]在因位極微的所有相，在果法粗塵上則非有，所以諸極微和合生起粗塵時，非遍體和合。
14. 於一極微處，既不許有餘，是故亦不應，許因果等量。
[索]在一個極微處，既然不許其餘極微同住，所以也不應許因極微與果有支粗塵二者等量。
問曰：極微在成就粗塵時，雖然有方分，但是在未成就有分粗塵時，極微是無方分的。
15. 微若有東方，必有東方分，極微若有分，如何是極微。
[索]極微若有東方的方所，則必然有東方的一分，極微若有分，又怎麼是無有任何方分的極微呢？
16. 要取前捨後，方得說為行，此二若是無，行者應非有。
[索]要趣取前面的方向捨離後面的方向，才得名為運行，此取前舍後二者若無有，則運行的極微也應成非有。
問曰：極微是常恆實有的法，諸瑜伽師的天眼親見故。
17. 極微無初分，中後分亦無，是則一切眼，皆所不能見。
[索]如果極微法無前分，也無有中分與後分，這樣的法無有任何形體顯現，由何者的眼識能見到呢？
(若法無初分，無中分後分，是法無所現，由何者能見。)
問曰：假如極微不存在，那粗塵應成無因，由果法粗塵可現見故，其因－－極微也一定存在；而且極微不由他法造作，其本體必然是常恆實有的。
18. 若因為果壞，是因即非常，或許果與因，二體不同處。
[索]若果的生起能滅壞因的存在，這樣的因則非為常有；或於是處有因法極微的存在，彼處即無有果法粗塵。
(若果能壞因，是則因非常，或是處有因，彼處即無果。)
19. 不見有諸法，常而是有對，故極微是常，諸佛未曾說。
[索]在真實智前，不見有任何諸法是常有且具有質礙，所以諸佛未曾說過：極微是常有法。
問曰：諸佛雖說「極微不是常法」，但說過「無為法是常」，所以由道諦而得到的滅諦解脫是常法，就像河流雖無常，而河堤定然是實有常存之法。
20. 離縛所縛因，更無真解脫，生成用闕故，設有亦名無。
[索]遠離此等能係縛的集諦、所繫縛的苦諦、解脫方便因的道諦，如果有其餘的滅諦解脫，則它無有所生之處，因此不能名為解脫。
(離縛所縛因，若有餘解脫，彼都無所生，故不名解脫。)
21. 究竟涅槃時，無蘊亦無我，不見涅槃者，依何有涅槃。
[索]證入究竟涅槃界時，無有諸蘊，也無有依蘊假立的補特伽羅，既無補特伽羅我，則不見有現證涅槃者，如是依何者而說有涅槃呢？
問曰：若依我等數論派所言，涅槃是有所依的，因為自性與神我各別異體時，則大等流轉生死，最後神我了知自性後，則一切變異隱沒於自性之中，唯有神我存在，此即為解脫的我。
22. 我時捨諸德，離愛有何思，若有我無思，便用無所有。
[索]神我於境遠離愛欲而解脫生死時，汝許彼有思維又有什麼功德呢？如果說解脫時神我雖存在而無有思維，便與無有神我相同。
(離愛解脫時，有思有何德，若無思有我，便同無所有。)
問曰：在解脫位時，雖然無有真實了知外境的思維，但是有不知境的思維種子，所以神我存在。
23. 無餘有我種，則定能生思，要無我無思，諸有乃無有。
[索]若在解脫位時實有所依的我，則容許有思維的功能種子存在；然而實義中無我，則對流轉三有與否的思維也非有。
(若解脫有我，則容有思種，無我則於有，思惟亦非有。)
24. 若離苦有我，則定無涅槃，是故涅槃中，我等皆永滅。
[索]諸脫離輪迴痛苦的人，決定不是由離蘊常我而有解脫，所以應當恰當地說，於解脫位時，我與一切五蘊執著煩惱永盡無餘。
(諸脫離苦人，定非由他有，是故應稱說，我一切永盡。)
問曰：若如汝等所許，無為解脫唯有名言而無實質，如是則希求涅槃解脫又有何益處呢？
25. 寧在世間求，非求於勝義，以世間少有，於勝義都無。
[索]寧可在世間追求解脫，而非於勝義中希求，因為在世間尚有少許假名，於勝義中一切都無有。
CHAPTER 9
201. All are produced for their effect,
Thus none are permanent.
There are no Tathagatas other than
Subduers [who cognize] things as they are.
202. There is not anywhere anything
That ever exists without depending.
Thus never is there anywhere
Anything that is permanent.
203. There is no functional thing without a cause,
Nor anything permanent which has a cause.
Thus the one who knows suchness said what has
Come about causelessly does not exist.
204. If the unproduced is permanent
Because impermanent [things] are seen to be products,
Seeing that the produced exists
Would make the permanent non-existent.
205. That space and so forth are permanent
Is a conception of common beings.
For the wise they are not objects perceived
Even by conventional [valid cognition].
206. A single direction is not present
Wherever there is that which has directions.
That with directions therefore clearly
Also has other directional parts.
207. Since it exists, functional things
Are seen to start and stop.
It is governed by other factors;
Thus it is also an effect.
208. Any cause without an effect
Has no existence as a cause.
Therefore it follows that
Causes must be effects.
209. When a cause undergoes change
It becomes the cause of something else.
Anything that undergoes change
Should not be called permanent.
210. A thing with a permanent cause is produced
By that which has not come into being.
Whatever happens by itself
Cannot have a cause.
211. How can that which is produced
By a permanent thing be impermanent?
Never are the two, cause and effect,
Seen to have incompatible characteristics.
212. That of which some sides are causes
While other sides are not is thereby
Multifarious. How can that
Which is multifarious be permanent?
213. The cause which is spherical
Is not present in the effect.
Thus complete interpenetration
Of particles is not feasible.
214. One particle's position is not
Asserted as also that of another.
Thus it is not asserted that
Cause and effect are the same size.
215. Whatever has an eastern side
Also has an eastern part.
Those whose particles have sides admit
That they are not [partless] particles.
216. The front takes up, the back relinquishes -
Whatever does not have
Both of these [motions]
Is not something which moves.
217. That which does not have a front,
Nor any middle,
And which does not have a rear,
Being invisible, who will see it?
218. The effect destroys the cause;
Therefore the cause is not permanent.
Alternatively, where the cause
Exists the effect does not.
219. A permanent thing that is obstructive
Is not seen anywhere.
Therefore Buddhas never say
That particles are permanent.
220. If liberation which is other than
What binds, is bound and the means existed,
It should not be called liberation
Since nothing is produced from it.
221. In nirvana there are no aggregates
And there cannot be a person.
What nirvana is there for one
Who is not seen in nirvana?
222. When free from attachment at liberation
What good is the existence of consciousness?
Also to exist without consciousness
Is clearly the same as not existing.
223 If at liberation a self existed
There could be a seed of consciousness.
Without it there is no speculation
With regard to worldly existence.
224. It is certain that those liberated
From suffering have no other [self].
Therefore the end of the self
Should always be affirmed as good.
225. The conventional is preferable
But the ultimate never is.
Ordinary people have some [belief in this]
But none in the ultimate.
