第十五 破有為相品
問曰：有為法是有自性，因為彼等有生住滅的能相。
1. 若本無而生，先無何不起，本有而生者，後有復應生。
[索]若因於最後剎那壞滅時，可生起無有的果法，而果法於因中既然無有，又怎麼能有自性的生？若因中有果，則果本來就已生起，因此已有的法豈能再生？
(最後無而生，既無何能生；有則本來生，故有豈能生。)
2. 果若能違因，先無不應理，果立因無用，先有亦不成。
[索]果若能違害因法，那麼於因位時先無有果則不應理；果法若先已成立，則因成無用，所以於因位先有果法存在的觀點亦不能成立。
3. 此時非有生，彼時亦無生，此彼時無生，何時當有生。
[索]果法已有之此時非有生，果法無有之彼時也無有生，此時彼時都無有生，那麼何時會有生呢？
問曰：從牛奶變成優格時就是生，所以生是實有。
4. 如生於自性，生義既為無，於他性亦然，生義何成有。
[索]猶如生於自體性之法，其生義既為無有，於他性所成立之法也同樣，生義怎麼會成為實有呢？
5. 初中後三位，生前定不成，二二既為無，一一如何有。
[索]有為法的初生、中住、後滅三位，於生起前決定不會成立；（若許生住滅各住其位，則一一位中無有其餘二二位，）而住滅等二二既然無有，生等一一如何有？
6. 非離於他性，唯從自性生，非從他及俱，故生定非有。
[索]有為法非是離於其他法的體性而唯從自體性生起，因此諸有為法從自性、他性、自他二俱之中，其生決定非有。
(非離於他性，唯從自性生，故從自他俱，其生定非有。)
7. 前後及同時，二俱不可說，故生與瓶等，唯假有非真。
[索]生等諸相在瓶之前後及同時，二者均不可說，因此生與瓶，二者同時生起等非有存在。
(前後及同時，二俱不可說，是故生與瓶，同時生非有。)
問曰：瓶子的生是實有，否則無有生則不會有瓶子的舊，而人們現見瓶子有破碎相的舊存在，所以生也實有存在。
8. 舊若在新前，前生不應理，舊若居新後，後生理不成。
[索]如果說以前生起的瓶子有故舊存在，而瓶子在以前初生之時並不自性成立為舊；如果說是後來生起的舊，而後生亦不能成立舊實有自性。
(若前生故者，前生不成舊，若謂後生者，後生亦不成。)
9. 現非因現起，亦非因去來，未來亦不因，去來今世起。
[索]猶如現在諸法，不是從現世生起，也不是從未來生，也不是從過去生起的。
(如現在諸法，不從現世起，非從未來生，亦非從過去。)
10. 若具即無來，既滅應非往，法體相如是，幻等喻非虛。
[索]諸法的生既然無所從來，其滅也就無有所往之處，一切法皆是這樣，因此三有怎麼不是如幻無自性呢？
(生既無所來，滅亦無所往，如是則三有，如何非如幻。)
11. 生住滅三相，同時有不成，前後亦為無，如何執為有。
[索]生住滅三相同時存在不能成立，前後次第存在也是不成立，那麼如何才能有自性的生呢？
(生住滅三相，同時有不成，前後亦為無，如何當有生。)
12. 若生等諸相，復有別生等，應住滅如生，或生住如滅。
[索]若生等諸相，各復有生等一切相，以此應許滅也如生，住相也應如滅，生住滅相輾轉應成無窮。
(若生等諸相，復有一切相，故滅應如生，住亦應如滅。)
問曰：能相所相是一體或異體都可以成立，如所相是瓶子，異於其能相生住滅，二者是異體。
13. 所相異能相，何為體非常，不異四應同，或復全非有。
[索]若所相異於能相，為何所相法本體不是常法呢？或相反所相與能相一體，以此所相與生住滅四法，都應無有成實自體。
(所相異能相，何為體非常，或者彼四法，皆無有自體。)
問曰：生等諸法應該有自性，因為諸法有能生的作用故。
14. 有不生有法，有不生無法，無不生有法，無不生無法。
[索]有體的法不生於有體法，有體法也不生於無體法；無體法不生於有體法，無體法也不生於無體法。
15. 有不成有法，有不成無法，無不成有法，無不成無法。
[索]有體的生不能成立於有法上，有體的生也不能成立於無法之中；無體的生不能成立於有法上，無體的生也不成立於無法中。
問曰：雖然已生、未生都無生，但是正生時應當有自性的生。
16. 半生半未生，非一生時體，或以未生位，應亦是生時。
[索]諸法正生時可以說半生半未生，以此正生時不能成立自性的生；否則應成一切時，都可成為正生時。
(生時謂半生，故生時不生，或則應一切，皆我為生時。)
17. 生時若是果，體即非生時，生時若自然，應失生時性。
[索]生時若要造作生時的本體，則不能成立生時；若不造作生時的本體，亦不能成立為正生時。
(作為生時體，則不成生時，不作生時體，亦不成生時。)
問曰：正生時有自性，因為它住在過去與未來之間，觀待它在中間的分界，才可安立過去與未來。
18. 已生異未生，別有中間位，生時異二位，應別有中間。
[索]若許過去未來二時中間，無有不存在中間時的情況即有中間時的成立，則中間正生時應無有自性，因為彼正生時也有中間的原故。
(若二時中間，無無中間者，則無有生時，彼有中間故。)
19. 若謂生時捨，方得已生時，是則應有餘，得時而可見。
[索]由於生時在種因滅壞後，才有生時生的存在，以此應該可以見到，有其餘的生時本體存在。
(由於生時滅，乃有生時生，是故應可見，有餘生時體。)
20. 若至已生位，理必無生時，已生有生時，云何從彼起。
[索]若某法至已生位時，依理必然無有正生時的存在；若法已生位有生時，則正生怎麼會從其中現起呢？
問曰：正生時是該法未生，而正在趣向生，以此名為生。
21. 未至已生位，若立為生時，何不謂無瓶，未生無別故。
[索]尚未至已生的分位，若強立為生時，那麼為何不說正作瓶時為無瓶呢？因為已生與未生無有差別故。
22. 非生時有用，能簡未生時，亦非體未圓，別於已生位。
[索]若許正生時生體尚未圓滿而有生的作用，以此不同於未生的分位，這樣也成正生時異於已生位，以此理應成立未生為生。
(生時體未圓，異於未生位，是亦異已生，故應未生生。)
23. 前位生時無，後位方言有，兼成已生位，故此位非無。
[索]如果說正生時，是先無生體而後才有生體，此也是許未生生的觀點，而未生又怎麼能生呢？
(若說言生時，先無後乃有，此亦未生生，未生何能生。)
24. 有時名已生，無時名未起，除茲有無位，誰復謂生時。
[索]生體圓具時說名為有體，未作成生體時說名為無體，若尚無生體，那麼能說何者為生時呢？
(體圓說名有，未作說為無，若尚無生時，說何為生時。)
25. 諸有執離因，無別所成果，轉生及轉滅，理皆不可成。
[索]以正理觀察，諸法正在顯現時，若離其因，則不會別有所成的果，所以爾時果生與因滅，依理皆不可成立有自性。
(若時離其因，無別所成果。爾時生與滅，理皆不可成。)
CHAPTER 15
351. If what does not exist at the last is produced
How can the non-existent be produced?
If what exists from the outset is produced
How can that which exists be produced?
352. Since the effect destroys the cause,
That which does not exist will not be produced.
Nor will that which exists be produced
Since what is established needs no establisher.
353. There is no production at that time,
Nor is there production at another.
If not produced at that time nor another,
When will there ever be production?
354. Just as there is no production
Of that as the thing it is,
Neither is it produced
As something else.
355. The first, intermediate and last
Are not possible prior to production.
How can each begin
Without the other two?
356. The thing itself does not occur
Without other things.
Thus there is no coming into existence
Either from self or from other.
357. It cannot be said to exist
Before, after or simultaneously;
Therefore production does not occur
Simultaneously with the pot.
358. That which was previously produced
Was not old when first produced.
Also that which afterwards has been
Constantly produced is not old.
359. A present thing does not
Come into existence from itself,
Nor come into existence from the future,
And also not from the past.
360. There is no coming of the produced,
Likewise no going of that which has ceased.
Since it is thus, why should existence
Not be like a magician's illusions?
361. Production, duration and disintegration
Do not occur simultaneously.
If they are not consecutive either,
When can they ever occur?
362. If for production and all the others,
All of these occurred again,
Disintegration would seem like production
And duration like disintegration.
363. If that which is characterized is said to be
Different from its characteristics,
How can the characterized be impermanent?
Alternatively, existence of all four is unclear.
364. A thing is not produced from a thing
Nor is a thing produced from a non-thing.
A non-thing is not produced from a non-thing
Nor is a thing produced from a non-thing.
365. A thing does not become a thing,
Nor does a non-thing become a thing.
A non-thing does not become a non-thing,
Nor does a thing become a non-thing.
366. A thing in the process of production
Since half-produced, is not being produced.
Alternatively it follows that everything
Is in the process of being produced.
367. That which has the nature of presently being produced
Is not in the process of production,
Nor is that in the process of production
Which lacks the nature of presently being produced.
368. For anyone to whom the two are
Impossible without an intermediate,
There is nothing in the process of production,
For it too would have an intermediate.
369. Since the process of production is the arising
Of the produced through cessation,
That which is presently being produced
Appears to be a different entity.
370. When a thing is produced there cannot be
Anything in the process of production.
If the produced is in the process
Of production, why is it being produced?
371. A thing in the process of production is said
To be the entirely unproduced arising.
Since there is no difference, why should the pot
Not be considered as non-existent?
372. That which is presently being produced,
Though incomplete, is other than unproduced.
Yet also since other than produced,
The unproduced is being produced.
373. That which is presently being produced,
Though not yet existent, is later said to exist.
The unproduced is thus being produced --
But the non-existent does not arise.
374. The completed is called existent.
The uncompleted is called non-existent.
When there is nothing in the process of production
What is being referred to as such?
375. Since without a cause
There is no effect,
Both starting and stopping
Are not feasible.
