第十三 破根境品
問曰：佛教法中說諸法皆無自性，對此我等不能接受，因為諸法若無自性，應該如兔角一樣不能現見，而實際中色瓶等事完全可以現見，所以一切法應該要有自性。
1. 於瓶諸分中，可見唯是色，言瓶全可見，如何能悟真。
[索]若由眼識見瓶色的時候，非能見到瓶的一切支分，所以已見真性者誰會說，瓶是可以現見的有自相之法呢？
(若見瓶色時，非能見一切，見真者誰說，瓶為可現見。)
2. 諸有勝慧人，隨前所說義，於香味及觸，一切類應遮。
[索]諸有殊勝智慧的人，隨前頌所說的正義，對那些許香味及觸可由根識取到，而成立諸法有自性的這一切同類邪見均可遮除。
問曰：瓶與其色非是異體，而是一體法，所以由於見色，也就是見瓶的一切部分。
3. 若唯見瓶色，即言見瓶者，既不見香等，應名不見瓶。
[索]如果由眼識見到瓶色之故，便說見到了瓶的一切部分，那麼由於不見其餘香等部分故，瓶色也應該名為不見。
(若由見色故，便言見一切，由不見餘故，色應名不見。)
問曰：瓶子的整體雖然不是眼識的現量境，但是瓶色是現量境，依此類推即可現量成立瓶有自性。
4. 有障礙諸色，體非全可見，彼分及中間，由此分所隔。
[索]只就瓶色而言，亦不可有現見性，因為瓶色有彼分、此分和中分，即瓶色是依眾多支分假合而成故。
(即唯於瓶色，亦非現見性，以彼有彼分，此分中分故。)
5. 極微分有無，應審諦思察，引不成為證，義終不可成。
[索]極微的方分是有抑或無，應該詳細思考觀察，所以引用的極微不能成為瓶有自性的證據，所立的瓶是現量境之自性義始終不可能成立。
6. 一切有礙法，皆眾分所成，言說字亦然，故非根所取。
[索]一切色法在觀察之下，都觀待其有分（整體）而成為支分色（支分），此支分色觀待其更細的支分又成為有分，所以諸法唯是依言說文字安立的假名，此言說文字中也無有任何實體可得。
(一切成分色，復成為有分，故言說文字，此中亦非有。)
問曰：由顯色形色所組成的瓶子，是眼識現量所見，所以瓶子應該是有自相之法。
7. 離顯色有形，云何取形色，即顯取顯色，何故不由身。
[索]如果離開顯色另有形色，那麼眼識為什麼能取形色呢？如果形色即是顯色，那麼取顯色何故不是由身識呢？
8. 離色有色因，應非眼所見，二法體既異，如何不別觀。
[索]若離開色法以外，則不能見到地等四大種色因，若這樣的果色與因色二體都實有存在，以什麼原因眼識不能現見二者呢？
(如離於色外，不見於色因，若如是二體，何故眼不取。)
9. 身覺於堅等，共立地等名，故唯於觸中，說地等差別。
[索]現見地大名為堅性，是身根所取境；因此只有在觸覺範圍中，才可以說名為地。
(見地名為堅，是身根所取，以是唯觸中，乃可說名地。)
10. 瓶所見生時，不見有異德，體生如所見，故實性都無。
[索]由所見所產生的緣故，這種瓶子無有少分功德，所以就像所見瓶從所見生而非真瓶一樣，其瓶的實有自性不能成立。
(由所見生故，此瓶無少德，故如所見生，其有性非有。)
問曰：現見色等境有自性，因為有能緣色等境的眼等諸根。
11. 眼等皆大造，何眼見非餘，故業果難思，牟尼真實說。
[索]眼等諸根都是大種所造，然而任何色處只有眼見而非其餘耳根等所能見，所以業果難可思議，這是釋迦牟尼佛的真實語。
問曰：眼根有自性，因為眼根的果識能見度。
12. 智緣未有故，智非在見先，居後智唐捐，同時見無用。
[索]眼識的緣尚未有故，眼識非在見境之先，若在見境之後眼識應成無義唐捐，眼識若與見境同時，則見的作用應成無用。
13. 眼若行至境，色遠見應遲，何不亦分明，照極遠近色。
[索]在見色時，眼根若要行至色境，那麼見遠處的色境時應當遲緩；而且，眼根為何不能同樣分明地照見極遠與極近的色境呢？
14. 若見已方行，行即為無用，若不見而往，定欲見應無。
[索]若是見色以後眼方行至色境，其行則無有任何功德；或者說先未見而行至所欲見的境後，言說決定能見度則應成虛妄。
(若見色眼行，其行則無德，或名所欲見，言定則成妄。)
問曰：眼見色是眼的自性功能，無需行至境，故無有上述過失。
15. 若不往而觀，應見一切色，眼既無行動，無遠亦無障。
[索]若許眼不往境而能自性地觀見，應成眼能無礙見一切色境；眼既然無需行至境即能見度，則無有遠近也無有障礙不障礙的差別。
16. 諸法體相用，前後定應同，如何此眼根，不見於眼性。
[索]眼若自性能見，即本性應成能見度一切法，如是先應自己能見自己，那為什麼此眼根不見它自己呢？
(一切法本性，先應自能見，何故此眼根，不見於眼性。)
問曰：眼雖然不能單獨見色，然而由眼、境、作意三緣和合，即能真實不虛地見到外境。
17. 眼中無色識，識中無色眼，色內二俱無，何能合見色。
[索]眼根中無有了別色境的作意，作意也無有見色的功能，而色境中，眼根與作意二者都不存在，那麼彼三緣和合怎麼能見色境呢？
(眼中無有識，識中亦無見，色中二俱無，彼何能見色。)
18. 所聞若能表，何不成非音，聲若非能詮，何故緣生解。
[索]如果聲音是說而行至耳根，聲音以何緣不成為說者呢？如果聲音不說而行到耳根，識以何緣對彼聲音生起了解呢？
(若聲說而行，何不成說者，若不說而行，何緣生彼解。)
19. 聲若至耳聞，如何了聲本，聲無頓說理，如何全可知。
[索]若聲行至耳根，耳識才能取聲音，那麼聲最初是由何者緣取？而且聲非能單獨行至耳根，耳識又怎麼能單獨取聲呢？
(若至耳取聲，聲初由何取，聲非單獨至，如何能單取。)
問曰：如果在最初生起時，聲音無有緣取者，這又有什麼過失呢？
20. 乃至非所聞，應非是聲性，先無而後有，理定不相應。
[索]聲音甚至未被聞到之前，應該不是聲音之性；而最初如果不是聲，聞到後變成聲，此決定不應理。
(聲乃至未聞，應非是聲性；無聲後成聲，此定不應理。)
問曰：心意能至境而取，所以意識取境是自性有。
21. 心若離諸根，去亦應無用，設如是命者，應常無有心。
[索]心意若離開諸根，去至境也應有取境作用；假設這樣，命者－我應恆常無有心。
問曰：諸根境若無有自性，那觀察不同境的想蘊又會如何呢？
22. 令心妄取塵，依先見如焰，妄立諸法義，是想蘊應知。
[索]使心識妄取色等塵境，依於先前所見境，使意識取執種種如同陽焰的幻相為實有，由是妄立諸法不同義相的心所法，應知這就是想蘊。
問曰：想蘊若無有自性，則一切法都不能建立。
23. 眼色等為緣，如幻生諸識，若執為實有，幻喻不應成。
[索]以眼根色境等為緣，就能如幻術般生起各種心識，如果執識等諸法為實有自性，則說如幻的比喻不應成立。
問曰：既說諸根非能取境，又說依眼色等為緣能生眼識，這豈不是稀有難測之事嗎？
24. 世間諸所有，無不皆難測，根境理同然，智者何驚異。
[索]世間所有的法，無不都是顯而無自性的稀有之事，根境無自性之理也是同樣，以此智者又有何驚異呢？
25. 諸法如火輪，變化夢幻事；水月彗星響，陽焰及浮雲。
[索]緣起諸法猶如火輪、變化、夢、幻事、水月、彗星、空谷迴聲、陽焰及浮雲，雖有顯現而無實體。
CHAPTER 13
301. When seeing its form the whole pot
Is not in fact seen. Who that knows
Reality would claim that the pot
Is directly perceptible also?
302. By means of this very analysis
Those with superior intelligence
Should refute individually
All that is fragrant, sweet and soft.
303. If because the form is seen
Everything is seen,
Why because of what is not seen
Would the form not be unseen?
304. There is no direct perception
Of just the form alone,
Because it has a close and distant
As well as a central part.
305. This also applies when one examines
Whether particles have parts or not.
Thus to prove a thesis by that
Which must be proved is not feasible.
306. Everything too is a component
As well as being a composite;
Thus even a spoken syllable
Does not have existence here.
307. If shape is distinct from colour
How is shape apprehended?
If not distinct, why would the body
Not also apprehend colour?
308. Only the form is visible
But the form's causes are not seen.
If indeed it is thus, why are both
Not also perceived by just the eyes.
309. Earth is seen as firm and stable
And is apprehended by the body.
Only that which is tangible
Is referred to as earth.
310. Since it was produced as something visible,
It is of no use at all to the pot.
As with the production of visibility,
It lacks even the entity of existence.
311. The eye, like the ear, is an outcome of
The elements. The eye sees while the others do not.
Certainly therefore the Subduer said
The fruition of actions is inconceivable.
312. Because the conditions are incomplete
There is no awareness before looking,
While afterwards awareness is of no use;
The instrument is of no use in the third case.
313. If the eye travels, that which is
Distant would take long to see.
Why are extremely close
And very distant forms not clear?
314. If the eye travels when the form is seen
Its movement is of no benefit.
Alternatively it is false to say
What it intends to view is ascertained.
315. If the eye perceives without travelling
It would see all these phenomena.
For that which does not travel there is
Neither distance nor obscuration.
316. If the nature of all things
First appears in themselves,
Why would the eye not
Be perceived by the eye itself?
317. The eye does not have consciousness
And consciousness lacks that which looks.
If form has neither of these,
How can they see form?
318. If sound makes a noise as it travels
Why should it not be a speaker?
Yet if it travels noiselessly, how could
Awareness arise in relation to it?
319. If sound is apprehended through contact,
What apprehends the beginning of sound?
If sound does not come alone,
How can it be apprehended in isolation?
320. While sound is not heard, it is not sound.
It is impossible
For that which is not sound
Finally to turn into sound.
321. Without the sense organs what will mind
Do after it has gone?
If it were so, why would that which lives
Not always be without mind?
322. An object already seen
Is perceived by mind like a mirage.
That which posits all phenomena
Is called the aggregate of recognition.
323. In dependence upon the eye and form
Mind arises like an illusion.
It is not reasonable to call
Illusory that which has existence.
324. When there is nothing on earth
That does not amaze the wise,
Why think cognition by the senses
And suchlike are amazing.
325. The firebrand's ring and magical creations,
Dreams, illusions, and the moon in water,
Mists, echoes, mirages, clouds
And worldly existence are alike.
