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【經文資訊】藏外佛教文獻 第四冊 No. 33《入菩薩行論廣解》
W04n0033_p0220a11║
W04n0033_p0220a12║入菩薩行論廣解卷九
W04n0033_p0220a13║
W04n0033_p0220a14║  辛四、學觀之體性般若之理。分二:
W04n0033_p0220a15║  壬一、釋論文;壬二、出品名。初中分三:
W04n0033_p0220a16║  癸一、明欲求解脫,須先生起通達真如之般若;癸二、如何生
W04n0033_p0220a17║起通達真如之般若方便;癸三、結勸勤修。初中分二:
W04n0033_p0220a18║  子一、總義;子二、別義。今初:
W04n0033_p0220a19║  如是一切諸支分,能仁悉為般若說。
W04n0033_p0220a20║  欲寂滅他相續之一切苦,須證無上菩提,固須通達真如,為
W04n0033_p0220a21║寂滅自身相續之苦,何須通達真如耶?龍樹依怙云:乃至有蘊
W04n0033_p0220a22║執,其時有我執,謂乃至於蘊有實執,其時不能遮執我我所自性
W04n0033_p0220a23║成就之壞見。聲緣阿羅漢不斷盡壞見,誰亦不許,如彼所許須斷
W04n0033_p0220a24║盡蘊實執,故聲緣聖人亦須通蘊非實有,本論主亦許為寂滅生死
W04n0033_p0220a25║苦須證真如,如下文所說。此中廣解欲詳辨者,如人天導師極尊
W04n0033_p0220a26║大寶一切智智賢慧名稱吉祥妙語先所作《入中論廣解》應知。作
W04n0033_p0220a27║本註釋者,多謂本論不說聲緣通達法無我,是於論義顛倒誤解之
W04n0033_p0220a28║說。「諸支分」有釋為唯依第八品而說,有釋為並餘施等波羅蜜
W04n0033_p0221a01║而說,其說有二:僅就前後二品之關聯配合而說,前說亦通,然此
W04n0033_p0221a02║中以後說為善也。
W04n0033_p0221a03║  謂施等支分,為般若故說。或有疑言,通達真如,由於聞思,
W04n0033_p0221a04║不須先修施等。總言通達空性雖須積集資糧,而如此中所說之
W04n0033_p0221a05║菩薩行,則不須先修。如靜命論師言「依於聞思抉擇空性」,故其
W04n0033_p0221a06║說有二。依空性轉變心之領納生起,亦不須先修彼支分,若爾通
W04n0033_p0221a07║達無常等之領納,亦須同先修彼等故。生起修出見所依之觀,亦
W04n0033_p0221a08║不須先修彼等,雖未先修彼諸菩薩行,聲緣亦能證真如,如前所
W04n0033_p0221a09║說故。若謂通達空性之般若為法身之親因,而施等諸方便,為其
W04n0033_p0221a10║俱有因,依般若證彼果,須施等為助,故說彼等為般若而說。若
W04n0033_p0221a11║爾亦當言般若為彼等而說,反推之亦相同故。是故若無通達空
W04n0033_p0221a12║性之般若,二障種子皆不能斷盡。僅斷盡煩惱障之種子,固不須
W04n0033_p0221a13║無邊資糧以為莊嚴,而欲斷盡所知障之種子,則是所必須此中之
W04n0033_p0221a14║義,亦以盡所知障為主,故言此諸支分,為般若而說也。龍樹許
W04n0033_p0221a15║實執為煩惱障,本論師亦如是許。《正法集經》云:「心若平等住,
W04n0033_p0221a16║則能如實遍知。」《集學論》云:「能仁言心平等住,則能如實而了
W04n0033_p0221a17║知。」其所言平等安住即是心,如實了知即是觀。是即以第八品
W04n0033_p0221a18║禪定波羅蜜為此品所明般若之因之支分也。
W04n0033_p0221a19║  子二、別義:
W04n0033_p0221a20║  欲求寂滅諸苦者,是故應令般若生。
W04n0033_p0221a21║  欲求寂滅自他生死諸苦者,當生起通達真如之般若,先前所
W04n0033_p0221a22║說施等支分,諸一切因地資糧,佛薄伽梵為生起通達空性之般若
W04n0033_p0221a23║而說故。
W04n0033_p0221a24║  癸二、如何生起通達真如般若之方便。分三:
W04n0033_p0221a25║  子一、二諦之安立;子二、成立僅欲證解脫亦須通達空性;子
W04n0033_p0221a26║三、廣釋成立空性之理。初中分二:
W04n0033_p0221a27║  丑一、正說;丑二、釋於空性不能生歡喜之難。初中分三:
W04n0033_p0221a28║  寅一、二諦差別;寅二、體性;寅三、辨能抉擇彼之補特伽羅。
W04n0033_p0222a01║今初:
W04n0033_p0222a02║  此中許諦惟有二,謂言世俗及勝義。
W04n0033_p0222a03║  《集學論》引《父子集會經》云:如是如來悟入世俗勝義有二,
W04n0033_p0222a04║所知亦唯此世俗勝義二諦而已。此復薄伽梵於空性至極觀見,
W04n0033_p0222a05║至極了知,妙善現證,故稱一切智。「言所知」者,謂所知差別所
W04n0033_p0222a06║依。「唯此而已」者,言二諦之數決定如來由悟入二諦故,示現成
W04n0033_p0222a07║一切智也。故謂勝義諦非所知,任何心不能通達,釋為入行之密
W04n0033_p0222a08║意者,是顛倒解也。世俗諦與勝義諦分為二者,是差別性也。差
W04n0033_p0222a09║別之義有多種不同,此中二者若有體性,彼非一即異,一異皆非
W04n0033_p0222a10║者不能有故。若諸有法與諦實空體性異,則應成實有等,如諸經
W04n0033_p0222a11║論所說違難。若非異,亦如彼所說違難。如有為無常一體相違
W04n0033_p0222a12║之異也。故於分別依之所知差別有二諦,許其數決定也。差別
W04n0033_p0222a13║性者,為名言量所得之義世俗諦;為勝義之量所得之義,為勝義
W04n0033_p0222a14║諦,故有二也。
W04n0033_p0222a15║  寅二、體性。分二:
W04n0033_p0222a16║  卯一、破他宗;卯二、立自宗。今初:
W04n0033_p0222a17║  勝義非心所行境,故言心唯是世俗。
W04n0033_p0222a18║  昔人或謂初句為宗,次句出因。謂勝義諦,不論有分別無分
W04n0033_p0222a19║別心,悉不可為境,若是心及心之境,即是世俗諦,以次句顯其因
W04n0033_p0222a20║而成立之。此說全不應理。許大乘聖人等住無心,即是成立順
W04n0033_p0222a21║世外道之宗也。彼許乃至死時有知,死已即中斷,汝亦許乃至加
W04n0033_p0222a22║行道最後有心,於實際義入定時即無故。復次,若不許隨於何義
W04n0033_p0222a23║現量證知,彼即為能淨垢之所知依,則垢不能淨故,佛與有情,悉
W04n0033_p0222a24║不能安立,適成謗法。若許不許勝義諦之境,及證彼之心,則成
W04n0033_p0222a25║相違。若謂是世俗即不能緣勝義,勝義諦自體不能緣自體,則無
W04n0033_p0222a26║能緣故,即成畢竟無。彼若非有,則何須安立二諦差別?復次,
W04n0033_p0222a27║若是世俗諦故空,於許諦實空為勝義諦毫無違害,若不爾者,當
W04n0033_p0222a28║成世俗諦有,如《迴諍論》云:「若遮自性無,則成自性有。」
W04n0033_p0223a01║  卯二、立自宗:
W04n0033_p0223a02║  初句明勝義諦之相,次句明世俗諦之相。前後二「心」字皆
W04n0033_p0223a03║唯是有二現之心,是就緣不緣之理而言。故如是配什補特伽羅
W04n0033_p0223a04║及蘊自性寂靜之所相勝義諦相,實證自性現量心自性不由二現
W04n0033_p0223a05║之門為彼所行境者,即是彼自證現量之所知也。此與《入中論》
W04n0033_p0223a06║所說「如眩翳力所遍計,見毛髮等顛倒性,淨眼所見彼體性」,乃
W04n0033_p0223a07║是實體。此亦爾,其義相同。言補特伽羅及蘊所相是世俗諦者,
W04n0033_p0223a08║是於現證自性之現量心前,由二現之門分別之自性也。此等抉
W04n0033_p0223a09║擇簡別,廣如大師所作《入中論廣解》應知。二諦之相須如是細
W04n0033_p0223a10║釋者,佛如所有智、自體於盡所有智、盡所有智於如所有智,如所
W04n0033_p0223a11║有如水投水,盡所有有二顯現,諸智悉盡於此二者故也。或於
W04n0033_p0223a12║《入中論廣解》之義未細了達,謂於佛智體性前,有自性顯現者,
W04n0033_p0223a13║於理相違。顯現之理,不外二種。若異體顯現佛智於所現境無
W04n0033_p0223a14║錯亂故,應許自性與自異體,若如水投水顯現,則彼體應即是勝
W04n0033_p0223a15║義諦,非所遮也。佛智自體所遮異體之自成就,即是同體於一切
W04n0033_p0223a16║顯現而分別勢速,分別名言安立或不安立,於自性前,亦分別自
W04n0033_p0223a17║性不現也。若是安立如凡夫取青之現量,無能自知覺之現量故,
W04n0033_p0223a18║於自前自體不現,然自成就,一體之餘分,於自前顯現而了知不
W04n0033_p0223a19║應理故,唯是觀待親緣青之勢速分別。如是勢速分別之法,當知
W04n0033_p0223a20║於佛無有也。
W04n0033_p0223a21║  寅三、辨能抉擇彼之補特伽羅。分二:
W04n0033_p0223a22║  卯一、就欲抉擇二諦之補特伽羅而言之差別;卯二、釋心高
W04n0033_p0223a23║下差別。今初:
W04n0033_p0223a24║  此中世間有二種,瑜伽者及庸常人。
W04n0033_p0223a25║  欲抉擇二諦之補特伽羅,此中世間者,謂依蘊安立之補特伽
W04n0033_p0223a26║羅。彼復有二種:謂止觀雙運三摩地之瑜伽者,通達一切法自性
W04n0033_p0223a27║空。庸常人則說實有者也。主要而言,由聞思通達空性而未由
W04n0033_p0223a28║宗派轉變心之諸補特伽羅,亦當屬彼等之品類也。
W04n0033_p0224a01║  卯二、釋心高下差別:
W04n0033_p0224a02║  此中庸常世間者,瑜伽世間之所壞,
W04n0033_p0224a03║  殊勝心壞瑜伽者,輾轉由上遞相害。
W04n0033_p0224a04║  此中庸常世間,指許無方分微塵,及無剎那之識,及唯實有
W04n0033_p0224a05║法是諦實者,亦是瑜伽者,亦是世間者。瑜伽世間指通達無自性
W04n0033_p0224a06║之補特伽羅,能破說實有之下諸宗派。止觀雙運之瑜伽者,指復
W04n0033_p0224a07║由上上諸地,輾轉能破下下諸地中觀師,於唯識宗所許識實以理
W04n0033_p0224a08║遮遣,彼於許無方分微塵諸部以理遮遣也。通達空性之瑜伽師
W04n0033_p0224a09║內各各不相害耶?通達空性之瑜伽師亦以殊勝心,以二地等上
W04n0033_p0224a10║上諸地轉害初地等下下諸地,威光映奪也。就一相續而言,由心
W04n0033_p0224a11║增進之差別,下地不能害修所斷之種子,上地能害等,略義應知。
W04n0033_p0224a12║論文復如是安立者,心決定有二,通達世俗之心,及通達勝義之
W04n0033_p0224a13║心。若通達世俗之量,於通達勝義之心尚無妨害,以諸貪執無方
W04n0033_p0224a14║分微塵者為違害何待言?以通達勝義之慧心,能害一切邊執是
W04n0033_p0224a15║應知之要也。復次瑜伽師亦以差別心,於諸外道許常實者,以毘
W04n0033_p0224a16║婆沙及經部等之理而壞之。依義言二者而許無方分微塵者,以
W04n0033_p0224a17║唯識師等之理而害之;於唯識師許識實有者,以中觀之理而壞之
W04n0033_p0224a18║等。當知於下下宗顯現之義,以上上宗之理而害之也。上說是
W04n0033_p0224a19║大疏所許也。
W04n0033_p0224a20║  丑二、釋於空性不能生歡喜之難。分二:
W04n0033_p0224a21║  寅一、正說;寅二、釋妨難。今初:
W04n0033_p0224a22║  中觀有部共許喻,於果義未觀察故,
W04n0033_p0224a23║  世間見為實有者,若於真性而觀察,
W04n0033_p0224a24║  如幻而有不同此,故瑜伽者與世諍。
W04n0033_p0224a25║  或云不應於通常宗派,以通達一切法自性無瑜伽師之理而
W04n0033_p0224a26║為違害,自性無之能立因無故。又若無自性,為成佛果,而學施
W04n0033_p0224a27║等則成無義故。答:非無能立自性無之因,中觀及說一切有二
W04n0033_p0225a01║宗,悉依世俗名言共許夢幻等喻,成自性無故。若無自性學於施
W04n0033_p0225a02║等,不應成無義,為成佛果等故而修施等,雖非實有,然未觀察尋
W04n0033_p0225a03║思以了達虛妄如幻之般若攝持而趣入故。若不為通達無自性之
W04n0033_p0225a04║般若所攝持,餘諸波羅蜜,不得波羅蜜之名,而彼之所緣應度諸
W04n0033_p0225a05║眾生至一切種智城故。或謂能作燒煮等之火等,現量成就,若亦
W04n0033_p0225a06║為汝所許,彼等即是此中所言實有我等為無義之諍,不許此事,
W04n0033_p0225a07║則有現量相達眾多違害。作此說者,是謂諸法自性無即成畢竟
W04n0033_p0225a08║無,有即須自性有,執二諦相違之爭論也。中觀師及說實有之世
W04n0033_p0225a09║間者,於火等法,雖俱許以量見,然有部師分別許為真成就,未悟
W04n0033_p0225a10║入諦空如幻,而中觀師則通達,此亦瑜伽者中觀師,與世間說實
W04n0033_p0225a11║有者之所爭也。又世間者,惟指前說一切有者也。
W04n0033_p0225a12║  寅二、釋妨難。分三:
W04n0033_p0225a13║  卯一、總破經部等之說實有者;卯二、別破唯識所許;卯三、
W04n0033_p0225a14║遮計於通達空性道之中觀宗應不能生歡喜。初中分二:
W04n0033_p0225a15║  辰一、破現量相違;辰二、破聖教相違。今初:
W04n0033_p0225a16║  色等法雖現量性,名言共許非量成,
W04n0033_p0225a17║  如不淨等計為淨,是故說彼為虛妄。
W04n0033_p0225a18║  若自性不成色等五境現量所見,則成相違。答曰無違。色
W04n0033_p0225a19║等雖現量性,然唯於名言成就之世俗成量。色等真如,非以彼量
W04n0033_p0225a20║成,於彼亦非量所行也。若成量者,凡夫亦應能證真如,修行聖
W04n0033_p0225a21║道則為無用。《三摩地王經》云「眼耳鼻等亦非量」等。亦遮於真
W04n0033_p0225a22║如非量應知。若色等自相不成,云何名言共許,若成就,又復云
W04n0033_p0225a23║何虛妄耶?如於女人不淨身等,名言共許為淨等,諸法虛妄,亦
W04n0033_p0225a24║如是也。
W04n0033_p0225a25║  辰二、破聖教相違。分二:
W04n0033_p0225a26║  巳一、引聖教明有為無常等義;巳二、破是了義;巳三、釋不
W04n0033_p0225a27║相違。今初:
W04n0033_p0225a28║  令世間人漸趨入,是故依怙說無常。
W04n0033_p0226a01║  若色等自性不成,經云無常等,則成相違。答:不相違。為
W04n0033_p0226a02║令世間人於真如漸趨入故,依怙正說無常也。
W04n0033_p0226a03║  巳二、破是了義:
W04n0033_p0226a04║  彼諸法非剎那性。
W04n0033_p0226a05║  於真如中,彼諸法剎那自性不成,真如性中,一多皆不成故。
W04n0033_p0226a06║  巳三、釋不相違。分五:
W04n0033_p0226a07║  午一、釋世俗亦不成難;午二、釋不應積集資糧難;午三、釋
W04n0033_p0226a08║不應接生相續難;午四、釋不應有罪福差別難;午五、釋不應有生
W04n0033_p0226a09║死涅槃各各決定差別難。今初:
W04n0033_p0226a10║  世俗亦應成相違,瑜伽世俗故無過,
W04n0033_p0226a11║  觀待世間見彼性,否則世間應能壞,
W04n0033_p0226a12║  女人不淨決定解。
W04n0033_p0226a13║  於世俗中,成就有為無常,亦復相違,世間午前之物,午後仍
W04n0033_p0226a14║有彼自性,共許為常故。世間雖共許色等常,無量不成無常之
W04n0033_p0226a15║過,彼無常等是瑜伽師世俗名言量所成故。若爾見常等,言見彼
W04n0033_p0226a16║自性應成相違?不相違,唯觀待世間執淨樂常等者,許見彼自體
W04n0033_p0226a17║故。否則於世間共許量應成非量,修女人不淨決定勝解不可愛
W04n0033_p0226a18║相之瑜伽者,應為執女人淨之世間所壞故。
W04n0033_p0226a19║  午二、釋不應積集資糧難:
W04n0033_p0226a20║  如幻由佛生福德,如佛有實福亦爾。
W04n0033_p0226a21║  若自性無,說供養佛等,能生福德,則成相違?無違。供養
W04n0033_p0226a22║諦空如幻之佛能生福德者,如汝云何許佛有實法,許生福德亦如
W04n0033_p0226a23║是也。許諦實不許諦實,悉與佛法相同而生福德也。
W04n0033_p0226a24║  午三、釋不應取生難:
W04n0033_p0226a25║  或問有情若如幻,死已云何得再生,
W04n0033_p0226a26║  如其諸緣聚會時,爾時能成諸幻事,
W04n0033_p0226a27║  云何長時有諦實,有情實有亦如是。
W04n0033_p0227a01║  若有情實無如幻,如幻有情已滅,不復再現,有情死已云何
W04n0033_p0227a02║再生?不許幻事及有情一切種相似,而許諦實成就不成就相似,
W04n0033_p0227a03║即此之故,陷於彼過。汝亦自許夢幻虛妄,等同說言,如幻事所
W04n0033_p0227a04║依之現相,於愚夫前云何不現也。故虛妄法亦何時諸緣聚會,其
W04n0033_p0227a05║時即有幻事出生,無明等諸緣聚會時,諸有情等接生相續,亦猶
W04n0033_p0227a06║如是。「彼不相同,有情無始以來歷時久故」。不應以時久為有
W04n0033_p0227a07║情諦實,時短為幻事虛妄之差別,若爾,夢幻等亦有久暫,應許彼
W04n0033_p0227a08║為真妄之差別故。夢中亦憶一劫及憶一日故。
W04n0033_p0227a09║  午四、釋不應有罪福差別難:
W04n0033_p0227a10║  殺實有情等有罪,若殺幻化士夫等,
W04n0033_p0227a11║  彼無心故罪不成。於具幻化之心者,
W04n0033_p0227a12║  饒益生福損生罪,咒藥等無此力故,
W04n0033_p0227a13║  不能生起幻化心。從種種緣所出生,
W04n0033_p0227a14║  幻化亦是眾緣性,若一因能生多法,
W04n0033_p0227a15║  如是之事未曾有。
W04n0033_p0227a16║  若無性如幻,說殺有情生罪則成相違。殺幻化之士夫等,作
W04n0033_p0227a17║人想,有欲殺心施刀杖等,雖有加行罪而無斷命之根本罪,彼無
W04n0033_p0227a18║心故,於人等具幻化心之有情,作饒益則有福德,作損惱則生罪
W04n0033_p0227a19║也。等同無自性,云何所生或有心或無心,幻化之藥咒等?無生
W04n0033_p0227a20║具幻化心者之能力故,幻化之象馬等心不起也。從種種緣所生
W04n0033_p0227a21║之幻化,彼亦顯現種種體性。「亦」字言音,謂不僅有情也。種種
W04n0033_p0227a22║之果從種種因生,從一因緣能生諸果,無是事故。
W04n0033_p0227a23║  午五、釋不應有生死涅槃各各決定差別難:
W04n0033_p0227a24║  若由勝義成涅槃,由世俗故成生死,
W04n0033_p0227a25║  如來亦轉生死中,修菩薩行復何益。
W04n0033_p0227a26║  若時諸緣流不斷,則亦不能遮幻化,
W04n0033_p0227a27║  若彼諸緣統斷時,世俗中亦無流轉。
W04n0033_p0228a01║  中觀師許勝義無生者等,自性空自性涅槃,亦許惑業增上成
W04n0033_p0228a02║生老等流轉輪迴,經部師問云:若勝義亦是自性涅槃,即是涅槃
W04n0033_p0228a03║輪迴是自性空勝義之涅槃,復於世俗輪迴中以生死之流而生死,
W04n0033_p0228a04║則生死涅槃同一所依。若爾,佛亦當流轉生死,諸菩薩何用為成
W04n0033_p0228a05║佛故修菩薩行,應成無義。無過,自性涅槃與忽然清淨之涅槃,
W04n0033_p0228a06║有差別故。自性涅槃,不待修行,若修不修,法性如是。忽然清
W04n0033_p0228a07║淨之涅槃,須斷流轉輪迴生死之流方能證得,雖無自性,而諸緣
W04n0033_p0228a08║不斷,輪迴不盡,幻化亦不能遮也。若斷無明等諸緣之流,世俗
W04n0033_p0228a09║中亦無生死流轉也。於前問,須分別「勝義涅槃」及涅槃之差別
W04n0033_p0228a10║而置答,否則所答悉不適當,外道亦許佛不輪迴,有情輪迴故。
W04n0033_p0228a11║  卯二、別破唯識宗所許。分二:
W04n0033_p0228a12║  辰一、出彼計;辰二、破。今初:
W04n0033_p0228a13║  若時無有錯亂心,誰能緣於彼幻事。
W04n0033_p0228a14║  若一切法自性無,取幻事之顛倒識亦非有,則以何心緣彼幻
W04n0033_p0228a15║事?若不能緣,幻事亦應非有。此亦是謂有即自性有之諍論也。
W04n0033_p0228a16║  辰二、破。分二:
W04n0033_p0228a17║  巳一、等同戲論;巳二、破彼轉計。今初:
W04n0033_p0228a18║  若汝幻境無自性,爾時以何為所緣。
W04n0033_p0228a19║  若時汝唯識師,所取外境現,即如所現而成就者,則外境有,
W04n0033_p0228a20║應無如幻法及彼能緣心,若不如所現而成就則自性無;如汝所許
W04n0033_p0228a21║應成「畢竟」無。若所取外境顯現,如幻無自性,其時緣何為所
W04n0033_p0228a22║取?取色聲等之能取亦無矣。
W04n0033_p0228a23║  巳二、破彼轉計。分二:
W04n0033_p0228a24║  午一、出彼轉計;午二、破。今初:
W04n0033_p0228a25║  若言別有彼自性,彼相乃是心性者。
W04n0033_p0228a26║  彼云所現外境,雖無如所現境之自性,而別有自性:彼色等
W04n0033_p0228a27║相,乃是心體性之實法也。
W04n0033_p0228a28║  午二、破。分二:
W04n0033_p0229a01║  未一、不二之識未曾有見者;未二、破轉計之自證。今初:
W04n0033_p0229a02║  若時心性即幻事,誰依何法而見云。
W04n0033_p0229a03║  若心現如幻之境,無有外境,其時離境之識,依何量見?應
W04n0033_p0229a04║成無也。
W04n0033_p0229a05║  未二、破轉計之自證。分四:
W04n0033_p0229a06║  申一、依教破;申二、依理破;申三、破立有自證分之因;申
W04n0033_p0229a07║四、破計諸安立有之法有諦實成就之所依。今初:
W04n0033_p0229a08║  依世間理佛亦言,心不能自見其心,
W04n0033_p0229a09║  如其雖有利劍鋒,不能自割此亦爾。
W04n0033_p0229a10║  若謂此識取境之相有二,一為向外取之相,一為唯向內取之
W04n0033_p0229a11║相,後者是自證之現量,彼能緣一切識也。識自體不應於自體無
W04n0033_p0229a12║二現而覺證,佛於《寶髻經》中,亦依世間理安立劍鋒不能目割劍
W04n0033_p0229a13║鋒等喻,謂心不能自見心也。如劍無論如何不能自割,心不自見
W04n0033_p0229a14║其心亦爾。諸許自證分者,計取境之相為自體證、自體,彼所證
W04n0033_p0229a15║與許證之相毫無不同而現,應許是非異體相速之一法。若許如
W04n0033_p0229a16║是之自證分,應許劍鋒自身能割自身,亦許應能量不待所量而緣
W04n0033_p0229a17║所量等故。
W04n0033_p0229a18║  申二、依理破。分二:
W04n0033_p0229a19║  酉一、破喻;酉二、破法。初中分二:
W04n0033_p0229a20║  戌一、破燈喻;戌二、破琉璃喻。今初:
W04n0033_p0229a21║  答言此如燈炬明,亦能照明於自體,
W04n0033_p0229a22║  燈炬非是所照明,黑暗非由暗障故。
W04n0033_p0229a23║  如燈於自物及他物皆能照明,識亦於自他二者皆能了知。
W04n0033_p0229a24║此喻不成,燈不能自照,燈非自所照故。自不須自照,且不能自
W04n0033_p0229a25║照故。若燈能照自他,黑暗亦應能覆自他二者。彼不應理。何
W04n0033_p0229a26║以故?更無黑暗覆於黑暗故。若有能覆,如衣覆瓶等,黑暗亦應
W04n0033_p0229a27║不見。此等廣如《中論》所說應知。
W04n0033_p0230a01║  戌二、破琉璃喻:
W04n0033_p0230a02║  如碧琉璃體自青,不待餘法自青色,
W04n0033_p0230a03║  若待餘法若不待,悉能觀見亦猶是,
W04n0033_p0230a04║  青色非即青為因,自體不作自體故。
W04n0033_p0230a05║  譬於琉璃依白琉璃體,欲生青色,須待餘法,非其自性,若碧
W04n0033_p0230a06║琉璃,體性自青,自生青色,不待餘法,如是了知色等,雖待餘識,
W04n0033_p0230a07║識自能了知,不觀待餘能證亦能見也。碧琉璃之青,不待餘因而
W04n0033_p0230a08║生青色,不應為喻,不應青色自性,不由因生,即彼青色,自能造
W04n0033_p0230a09║作青之自性故。
W04n0033_p0230a10║  酉二、破法:
W04n0033_p0230a11║  若謂如燈性能照,如是亦說識能知,
W04n0033_p0230a12║  若謂心性自能顯,誰能了知作是語,
W04n0033_p0230a13║  若時悉無能見者,若能照明若不能,
W04n0033_p0230a14║  如諍石女兒美惡,徒勞詞費定無義。
W04n0033_p0230a15║  燈雖不能自照而言燈是照體性,若亦如是說識能知,識亦不
W04n0033_p0230a16║能自顯若爾。說心即是照體性,以何餘實識能知,而說是語?此
W04n0033_p0230a17║不應理。若以餘實法了知,則成無窮。自亦不了知,他亦不了
W04n0033_p0230a18║知,則終無能知得見彼識者。說彼識顯明不顯明之差別,皆成無
W04n0033_p0230a19║義,差別所依之識,量不成故。若無石女兒,說彼好惡,則成無義
W04n0033_p0230a20║亦猶是也。
W04n0033_p0230a21║  申三、破立自證分之因。分二:
W04n0033_p0230a22║  酉一、無自證亦能生念之喻;酉二、破無自證不應知他。今
W04n0033_p0230a23║初:
W04n0033_p0230a24║  若問倘心不自知,云何能念過去識,
W04n0033_p0230a25║  與曾習境聯屬生,有念如鼠咬與毒。
W04n0033_p0230a26║  若時具足餘諸緣,能見故自能顯了,
W04n0033_p0230a27║  修成眼藥作用力,見寶藏瓶藥不見。
W04n0033_p0231a01║  若自證非有,云何能念有境識耶?若不能念,以念為因,能
W04n0033_p0231a02║憶領納者,於念我昔曾見青色之時,念隨領納之後而起,言見青
W04n0033_p0231a03║色,由念境之因,成立有領納境者,領納境者,即是青色之能取
W04n0033_p0231a04║也。言我見由有念境之因,成立有曾領納有境,彼曾領納之有
W04n0033_p0231a05║境,即是自證分也。取青色之能領納,他宗破彼之理,亦適以成
W04n0033_p0231a06║立自證分也。由念有境,非即成有自證分。若取青之心,於餘境
W04n0033_p0231a07║領納青色,言昔曾見此青色,乃從境與有境聯屬中,分別由念而
W04n0033_p0231a08║生有境之念,非由有境領納而生也。如鼠雖咬之時未覺中毒,後
W04n0033_p0231a09║亦憶念也。譬如冬季,身被鼠咬,雖中鼠毒,而未覺其毒也,次於
W04n0033_p0231a10║後時,聞雷毒發,憶念被咬之時曾中鼠毒,而先未嘗覺中毒,亦猶
W04n0033_p0231a11║如是。此中鼠咬者,喻以取青之心領納境。與被咬同時中毒者,
W04n0033_p0231a12║如與所取境同時有境之領納也。其時有境未嘗自領納,如被咬
W04n0033_p0231a13║時未覺中毒也。後憶念被咬者如憶念曾領納境也。即由憶念曾
W04n0033_p0231a14║習境,昔時有境雖未嘗自見,亦能憶念,如即由憶念被咬之力,先
W04n0033_p0231a15║未覺中毒,亦作是憶念也。此無自證分而能生念之理,是善巧之
W04n0033_p0231a16║王所作,特為超越,諸釋《入行論》者,似未有能出其上者也。此
W04n0033_p0231a17║中總說後識不應能憶念,彼前識不能自見故,是不定之答,《入行
W04n0033_p0231a18║論》之密意於名言中不破自證,當然非諸大菩薩所許。破餘成立
W04n0033_p0231a19║自證之理者,若謂由修止成就遍處等,具足別餘因緣者,能見他
W04n0033_p0231a20║心等故,最近自心當現為自境,譬如見遠屋者,必能見近山也。
W04n0033_p0231a21║修行成就眼藥,以其物塗眼,由眼藥之力,能見地下寶藏瓶等,而
W04n0033_p0231a22║不見眼藥,不可為破有自證之喻。若作如是解,同依一能了因而
W04n0033_p0231a23║生,不但所了能了應不成一,且亦應決定不成一體。以見地下大
W04n0033_p0231a24║藏寶瓶之密咒修成之眼藥塗眼之作用,見地下寶瓶之時,所了之
W04n0033_p0231a25║寶瓶與能了之眼藥,不但不成一,亦不成為一體故,是故不但不
W04n0033_p0231a26║可為自證之能立,且能破自證有也。
W04n0033_p0231a27║  酉二、破無自證不應知他。分二:
W04n0033_p0231a28║  戌一、正說;戌二、破從心變起之自體不可說為他。今初:
W04n0033_p0232a01║  如見見聞覺知等,非是此中之所遮,
W04n0033_p0232a02║  此唯遮執實分別,由彼能成苦因故。
W04n0033_p0232a03║  若無自證則無念故,應無於曾習境見聞等事。清淨眼識見,
W04n0033_p0232a04║耳識聞,意識了知等非此世俗所遮。彼不須遮,惟因彼不能生
W04n0033_p0232a05║苦,諸阿羅漢於彼亦名言有故。且亦不能破,若破須依教理,若
W04n0033_p0232a06║破彼於教理亦相等故,若破之有過失,成斷見故。是故此中是以
W04n0033_p0232a07║能成苦因於彼等境執實分別為其所遮,彼即是生死根本故。生
W04n0033_p0232a08║死根本不斷,生死不能止息,明色聲等實執為生死根本,許聲緣
W04n0033_p0232a09║等亦證法無我也。諸淺識者謂非但於根識顯現是其所破,於彼
W04n0033_p0232a10║隨執常無常有非有等悉是所破也。此是支那堪布再來也。
W04n0033_p0232a11║  戌二、破從心變起之自體不可說為他:
W04n0033_p0232a12║  由心幻出非異法,彼二非異亦無常,
W04n0033_p0232a13║  實有云何非異心,非異心應非實有,
W04n0033_p0232a14║  如是幻事非諦實,能見亦與所見等。
W04n0033_p0232a15║  唯識師云:外境無故,由心變起,色等非餘實法,且言昔於彼
W04n0033_p0232a16║時誰曾見誰亦有過失,彼二非餘,亦無常也。色等諦實成就,則
W04n0033_p0232a17║應如所現而諦實,若爾,現為外境,即應成就外境,若是外法,云
W04n0033_p0232a18║何彼非心外餘實法?應是餘實法也。若謂非餘實法,應無餘諦
W04n0033_p0232a19║實法,許諸顯現者,皆是虛妄,此外無他故。云何變現而有?現
W04n0033_p0232a20║外境色等,諦實不成,仍為心所見境,亦識為能見,亦應如是諦實
W04n0033_p0232a21║不成,等相同也。以此之故,言先若無錯亂識,在中觀師無過,而
W04n0033_p0232a22║汝唯識師亦依此理為莊嚴也。
W04n0033_p0232a23║  申四、破計諸安立有之法有諦實成就之所依:
W04n0033_p0232a24║  或言輪有實所依,若不爾者如虛空,
W04n0033_p0232a25║  若不實法依實因,云何有能生果者,
W04n0033_p0232a26║  汝二取心無助伴,應唯自知及自明,
W04n0033_p0232a27║  若時心離於二取,一切眾生已成佛,
W04n0033_p0233a01║  若已如是復何須,觀於唯識有何益。
W04n0033_p0233a02║  輪等虛妄安立有者,各有實法為所依體,一切錯亂法有實所
W04n0033_p0233a03║依故。如於株杌,錯認為人,亦有實株杌也。言輪如是依於實
W04n0033_p0233a04║體,否則不依實體,則如虛空成為無法,此爭論乃異於《集學論》
W04n0033_p0233a05║所說之義而說,非此之義也。輪等非實假法,若依實法為迷亂
W04n0033_p0233a06║體,則云何能有能生繫縛解脫等果者?不可能也。所依體諦實
W04n0033_p0233a07║成就之實法無故,此因是《集學論》所說。依汝唯識師之理,應心
W04n0033_p0233a08║無能所二取迷亂等之助伴,自證獨自顯明。許境與有境,分離而
W04n0033_p0233a09║現,不如所現而成就故外境無,色等顯現是識,先已破訖,故非
W04n0033_p0233a10║識。若爾,則成與識不相繫屬之餘法,色等之顯現雖非實,而於
W04n0033_p0233a11║識之實法非虛妄故,若許,何時心離能所二取顯現,其時一切有
W04n0033_p0233a12║情悉當成佛,應不勞勵力即得解脫,一切心咸離能所二取顯現
W04n0033_p0233a13║故。若許爾者,為證一切智,修能所取異體空之唯識觀及抉擇,
W04n0033_p0233a14║有何功德及須要?應毫無須要也。許彼故。
W04n0033_p0233a15║  卯三、遮計於通達空性道之中觀宗應無須要亦不可能。分
W04n0033_p0233a16║二:
W04n0033_p0233a17║  辰一、出彼計;辰二、答。今初:
W04n0033_p0233a18║  雖已知如幻化事,云何能遮諸煩惱,
W04n0033_p0233a19║  若時於所幻化女,幻師亦能生貪等。
W04n0033_p0233a20║  汝抉擇一切法如幻自性無,若如是了知,則無須以彼斷煩惱
W04n0033_p0233a21║障等,則汝抉擇唐勞無益,若許須以彼斷煩惱,又云何以彼能遮
W04n0033_p0233a22║煩惱?應不能遮。若時於幻女,能幻之幻師,雖知外境女空,而
W04n0033_p0233a23║仍希望安得受用此幻女,而生貪著,汝之空性唯是由聞思分別
W04n0033_p0233a24║也。
W04n0033_p0233a25║  辰二、答。分三:
W04n0033_p0233a26║  巳一、幻師生貪之理;巳二、明依修通達空性之般若,應能斷
W04n0033_p0233a27║煩惱及其習氣。巳三、明斷已生圓滿果。今初:
W04n0033_p0234a01║  彼幻師於所知境,煩惱習氣不能斷,
W04n0033_p0234a02║  由實執力見彼時,空性習氣微劣故。
W04n0033_p0234a03║  幻師謂能作幻化者。所知境謂所幻化之女人。煩惱習氣
W04n0033_p0234a04║者,謂實執纖毫未斷。執彼實有,見彼之時,彼通達空性之習氣
W04n0033_p0234a05║微劣故,煩惱生起。昔人或謂:「通達幻女女空者,惟是暫時之空
W04n0033_p0234a06║性,故不能斷煩惱,以我宗通達周遍之空性,則能斷故。」不應作
W04n0033_p0234a07║如是答。通達幻女女空,非觀待微細所破通達之暫時空性,所破
W04n0033_p0234a08║之相,若於一法上通達非有,於餘法上自能亦了知,由他處所說
W04n0033_p0234a09║應知故。故總於迷亂中,有無分別之迷亂,如由眩翳見垂髮等,
W04n0033_p0234a10║意雖知無垂髮而不能遮彼迷亂,欲遮彼須作除眼翳之方便也。
W04n0033_p0234a11║有分別之迷亂中,復有從偶然之因而起,如於斑繩執蛇等,但知
W04n0033_p0234a12║為繩,即遮彼迷亂,為遮彼故,不須久修彼即了知也。一切眾生
W04n0033_p0234a13║相續之實執,由佛所不見之無始以來,即於相續最極慣習,如於
W04n0033_p0234a14║相續久已爛熟,彼之種子安立,雖短時現行,亦僅依通達不實云
W04n0033_p0234a15║何能遮?不祇此也,現證諦實無,雖斷分別煩惱及其種子,仍不
W04n0033_p0234a16║能斷俱生惑故,故說久修之修道等處多道之建立也,通達空性,
W04n0033_p0234a17║亦許最後能淨煩惱,然未許彼達空性之時無間即斷盡,何須作答
W04n0033_p0234a18║也。幻作幻女之幻師,於所緣境所知之幻女,煩惱習氣實執未
W04n0033_p0234a19║斷,較彼實執,若見幻女女空,彼之空性習氣微劣,不能害彼實
W04n0033_p0234a20║執,與彼行相不相違故。言煩惱習氣之習氣者,謂實執及其種
W04n0033_p0234a21║子,亦有謂是所知障者,此中是依前說。
W04n0033_p0234a22║  巳二、明依修通達空性之般若,應能斷煩惱及其習氣。分
W04n0033_p0234a23║二:
W04n0033_p0234a24║  午一、總明;午二、別釋。今初:
W04n0033_p0234a25║  由修空性薰習力,能斷執實之習氣,
W04n0033_p0234a26║  謂畢竟無而修習,無實實執後亦斷。
W04n0033_p0234a27║  修空性薰習者,若證諸法自性空,則能斷執諸法諦實之習
W04n0033_p0235a01║氣,謂畢竟無者,修無實亦無實之觀,於無實所起之實執,後亦能
W04n0033_p0235a02║斷也。唯破粗所破,能破實有後時須破,而遮非唯名言安立之諦
W04n0033_p0235a03║實有即破微細所破之能破,執彼諦實,即從此破,如下文無間當
W04n0033_p0235a04║說。
W04n0033_p0235a05║  午二、別釋:
W04n0033_p0235a06║  若依何法說為無,所觀實法無所緣,
W04n0033_p0235a07║  其時不實離所依,於觀慧前云何住。
W04n0033_p0235a08║  若時或實或非實,於觀慧前皆不住,
W04n0033_p0235a09║  爾時別無所執相,無所緣故極寂靜。
W04n0033_p0235a10║  若時於何法說為非實,所觀察之法若實有,應可為所緣,實
W04n0033_p0235a11║非所緣故,通達諦實無之時,無有諦實所依有法非實成就故,於
W04n0033_p0235a12║能破實成就心前云何安住?無離有法之法性故。諦實空若諦實
W04n0033_p0235a13║成就,須成就彼有法之自性,彼諦實之自性成就前已破訖故。故
W04n0033_p0235a14║若時有法無法等諦實成就悉於心前不住,爾時別無諦實成就之
W04n0033_p0235a15║相故,通達實執所緣之所依悉皆非有,一切戲論究竟息滅,於現
W04n0033_p0235a16║證空性之補特伽羅之義(境)之空性中,二現戲論亦息滅,而以總
W04n0033_p0235a17║相通達空性境者,雖不遮二現,而了義諦實之戲論則是所遮也。
W04n0033_p0235a18║此頌及下五頌廣明果相。或謂實際現量轉時既無能知亦無所
W04n0033_p0235a19║知,以本論作堪布所許之二諦解彼謂無所知之能知,無所量之能
W04n0033_p0235a20║量,即是無明,自許諦實空諦實成就者,顯見於大乘之所許毫未
W04n0033_p0235a21║了知,且自身亦隨常見之自在轉,誤解中觀之義,大不應理也。
W04n0033_p0235a22║  巳三、明斷已生圓滿果。分二:
W04n0033_p0235a23║  午一、無分別亦應滿所化之願及喻;午二、釋難。今初:
W04n0033_p0235a24║  牟尼寶珠如意樹,云何悉滿諸希願,
W04n0033_p0235a25║  所化願力自在故,如來現身亦如是。
W04n0033_p0235a26║  譬如大鵬金翅鳥,消毒供樹昔曾修,
W04n0033_p0235a27║  久成過去仍感報,能息現前諸毒害。
W04n0033_p0236a01║  隨順於諸菩薩行,若於如來修供養,
W04n0033_p0236a02║  菩薩雖已般涅盤,亦能作諸義利事。
W04n0033_p0236a03║  若佛已盡滅一切分別亦無當於所化說法之想,不應能作為
W04n0033_p0236a04║有情說法等事。無過。雖無分別,而人中牟尼珠,天中如意樹
W04n0033_p0236a05║等,如何遍滿一切希願,由所化積集遇佛福德之力,及諸佛昔所
W04n0033_p0236a06║發願增上,雖無分別,不勞勵力任運能成有情義利現佛色身而為
W04n0033_p0236a07║說法,亦猶如是,極為應理,發願久經過去,不應生如是果。且發
W04n0033_p0236a08║願者是菩薩,其果不應為佛事業。無過。如婆羅門修成能消毒
W04n0033_p0236a09║之金翅鳥供養樹,婆羅門過去已久,而彼供養樹仍如是能消毒,
W04n0033_p0236a10║菩薩隨順菩薩行,由二資糧之門,修成佛之供養樹,修行之菩薩,
W04n0033_p0236a11║雖已現無住涅槃,而仍能作所化柷之一切義利,亦猶如是,悉不
W04n0033_p0236a12║相違,此乃於等流安立未了知之爭論也。
W04n0033_p0236a13║  午二、釋難:
W04n0033_p0236a14║  若供無分別心者,云何亦能得果報,
W04n0033_p0236a15║  經言住世或涅槃,供養福德均等故。
W04n0033_p0236a16║  世俗勝義供養佛,經言均能生果報,
W04n0033_p0236a17║  如汝許於諦實佛,供養得果亦如是。
W04n0033_p0236a18║  聲聞人或云:若佛無分別心,於彼供養,云何能有福果?彼
W04n0033_p0236a19║亦無受其供養之分別故。佛雖無分別,而供養者,應能生福。何
W04n0033_p0236a20║以故?現住世之佛身,涅槃後之舍利,供養二者,福德均等,是慈
W04n0033_p0236a21║氏《獅子吼經》所說故。《繞塔功德經》亦云:「若人供養住世佛及
W04n0033_p0236a22║與涅槃後舍利,等以同一平等心所獲福德無差別。」供佛等或世
W04n0033_p0236a23║俗成,抑真如性,佛經悉言,由供養能得果。如汝云何許於實佛
W04n0033_p0236a24║供養得果也。義謂有於真如義漠不深辨者,真亦可妄亦可,我但
W04n0033_p0236a25║能得現實相順之果即可之義也。
W04n0033_p0236a26║  子二、成立僅欲證解脫亦須通達空性。分二:
W04n0033_p0236a27║  丑一、難;丑二、答。今初:
W04n0033_p0237a01║  見四諦等即解脫,求見空性有何益。
W04n0033_p0237a02║  聲聞部人或問云:「修四諦無常等十六行相現觀,即能得阿
W04n0033_p0237a03║羅漢等解脫果,何用見一切法諦實空之定性,既不須見,且不應
W04n0033_p0237a04║理也。」聲聞部人或有不惟許成佛亦不須通達空性,惟法無我之
W04n0033_p0237a05║名亦不許,且不許大乘經為佛說,是前類之主,兼亦雖許大乘經
W04n0033_p0237a06║為量,而許證阿羅漢不須證法無我,彼等亦許即由誦讀通達空性
W04n0033_p0237a07║之般若便可成出生死之解脫道,而安立此等宗也。
W04n0033_p0237a08║  丑二、答。分三:
W04n0033_p0237a09║  寅一、即由通達空性之般若能成出生死之解脫道;寅二、成
W04n0033_p0237a10║無住涅槃之道;寅三、結勸為求解脫應修空性。初中分二:
W04n0033_p0237a11║  卯一、依教成立大乘經為佛語;卯二、依理成。今初:
W04n0033_p0237a12║  經云未得此道時,不成三乘菩提故。
W04n0033_p0237a13║  證聲緣阿羅漢果,亦定須通達空性,何以故?《般若經》云:
W04n0033_p0237a14║「若未修此通達空性之道,不能證三乘菩提故。」如《入行論大疏》
W04n0033_p0237a15║引《般若經》所說:「若有實想則無解脫,及第三時之圓滿正覺,預
W04n0033_p0237a16║與乃至獨覺中間諸果,依般若波羅蜜多而得。」惟作無上菩提解,
W04n0033_p0237a17║非此論義。復次經品中有無邊明聲緣有法無我之教未引。此二
W04n0033_p0237a18║行頌,或有聲聞部人之心中,許為立大乘為佛語,安立此為能立
W04n0033_p0237a19║也。若謂不許大乘經為量,於彼安立為能立,則成無關。無過,
W04n0033_p0237a20║安立能立之理有三,不須從初為敵所成,此中亦於下文成立此能
W04n0033_p0237a21║立決定以例同成及以根本之理成也。論師亦許破執大乘經非佛
W04n0033_p0237a22║說,而安立此等論文此因之所立,通達空性之般若,是能成三乘
W04n0033_p0237a23║菩提者,雖非由成立此義決定之門成立大乘是佛語,然於依教成
W04n0033_p0237a24║立大乘為佛語,亦無過也。
W04n0033_p0237a25║  卯二、依理成。分二:
W04n0033_p0237a26║  辰一、例同成;辰二、以根本理成。今初:
W04n0033_p0237a27║  若謂大乘非汝許,汝小乘教云何成,
W04n0033_p0238a01║  何故二者獨許此,此汝初生亦未許。
W04n0033_p0238a02║  以何因緣信解彼,此於大乘亦相等,
W04n0033_p0238a03║  若二共許即諦實,能知等亦成實有。
W04n0033_p0238a04║  於大乘有爭論故,小乘教與諸外道,
W04n0033_p0238a05║  及餘部亦自他爭,是有爭故亦當捨。
W04n0033_p0238a06║  或謂大乘經於我不成佛語,且不許為量,故對我不成,安立
W04n0033_p0238a07║彼為能立,成立通達空性亦是聲緣之道,則能立等同所立。當問
W04n0033_p0238a08║汝之教汝自宗許為量之小乘諸經,云何成立為佛語?彼是佛語。
W04n0033_p0238a09║何以故?我等共許此小乘經是佛語故。其理完全相等汝生已無
W04n0033_p0238a10║間未依理抉擇經義之最初,此小乘經對汝亦不成量,後時許經為
W04n0033_p0238a11║量之緣,請問以何方便而受調伏?若謂於經趣入,與現法性不相
W04n0033_p0238a12║違之大乘教等,依何方便,以理抉擇經義,於彼聖教量成立信解
W04n0033_p0238a13║之能立,於大乘經亦同有故。若不爾者,任何別餘二補特伽羅共
W04n0033_p0238a14║許,即成諦實量,明了論等亦成諦實,二補特伽羅許為量故。我
W04n0033_p0238a15║許小乘經為佛語,汝亦共許,故無爭論;大乘經非我所許,有爭論
W04n0033_p0238a16║故。若爾,於小乘經外道及小乘諸部有爭論故,又小乘經雖有十
W04n0033_p0238a17║八部共許為量者,而內中亦有餘經中許有生死等,聲聞部有許為
W04n0033_p0238a18║佛語,亦有不許者,內部中亦有自他爭故,小乘經為量當亦應捨
W04n0033_p0238a19║也。
W04n0033_p0238a20║  辰二、以根本理成。分四:
W04n0033_p0238a21║  巳一、明若離通達空性之般若不能證阿羅漢及涅槃;巳二、
W04n0033_p0238a22║若惟依無常等十六行觀之道即能證阿羅漢,惟斷現行煩惱亦應
W04n0033_p0238a23║能證;巳三、破彼轉計;巳四、結明惟求解脫亦須修空性。今初:
W04n0033_p0238a24║  聖教根本為比丘,比丘亦依佛語住,
W04n0033_p0238a25║  一切心有所緣者,涅槃亦依佛語住。
W04n0033_p0238a26║  諸阿羅漢,從佛親聞,而後結集經藏,若所言諸比丘,聖教根
W04n0033_p0238a27║本比丘即是阿羅漢,比丘阿羅漢亦依佛語而住。則聲聞聖人(有
W04n0033_p0239a01║法)應不證阿羅漢,不依通達空性之般若為道故。諸不許諸法自
W04n0033_p0239a02║性空之空者應不能成阿羅漢,此答亦此所明也。「亦」聲謂若離
W04n0033_p0239a03║空性不惟不能成佛也。聲聞阿羅漢(有法)涅槃亦依佛語住,汝
W04n0033_p0239a04║等相續應亦不能涅槃,汝之心與實執所緣俱,彼所著境未以理,
W04n0033_p0239a05║彼即於法執實故。又前二句立宗,後二句為因。言乃至有實執,
W04n0033_p0239a06║其時不能得涅槃也。
W04n0033_p0239a07║  巳二、若惟依無常等十六行觀之道即能證阿羅漢惟斷現行
W04n0033_p0239a08║煩惱亦應能證:
W04n0033_p0239a09║  若由斷惑便解脫,無間應成阿羅漢,
W04n0033_p0239a10║  彼等雖無現行惑,而猶見有業力故。
W04n0033_p0239a11║  若謂證阿羅漢時,不須通達空性,由修無常等十六行觀之
W04n0033_p0239a12║道,斷盡煩惱,即能解脫得阿羅漢果。現行煩惱暫時能斷之補特
W04n0033_p0239a13║伽羅,彼斷現行無間應成阿羅漢,惟修無常等十六行觀之道即證
W04n0033_p0239a14║阿羅漢故,彼二一切種例同故。此不能許暫無現行煩惱,彼諸惟
W04n0033_p0239a15║斷現行煩惱之補特伽羅,亦見有於後有接生相續之業力故。言
W04n0033_p0239a16║若由斷惑便解脫者,是牒前宗之計,若言「若由見諦故成解脫」,
W04n0033_p0239a17║同時亦當言若由修無常等十六行觀之道能得斷煩惱解脫,此間
W04n0033_p0239a18║所諍是惟依無常等十六行觀之道能不能解脫煩惱故,由言見諦
W04n0033_p0239a19║等之爭甚顯明故,故謂許依無常等十六行觀之道能斷盡煩惱,而
W04n0033_p0239a20║不許其能解脫一切苦,非此之義也。故以彼道,諸安立為聲聞二
W04n0033_p0239a21║部共通煩惱者,由如前說之道於相續生起,暫無現行因之時,安
W04n0033_p0239a22║立為得煩惱斷盡之解脫,惟暫斷現行煩惱,即遮彼無間即能得一
W04n0033_p0239a23║切漏盡之解脫,是其密意也。彼不能許者,言「彼等雖無現行惑
W04n0033_p0239a24║而猶見有業力故」。謂雖暫無現行煩惱,然猶見由業力自在,不
W04n0033_p0239a25║能免於後有也。彼諸經論須作如是解,不應如有註家及西藏諸
W04n0033_p0239a26║師謂雖無煩惱,而目犍連及聖者齒餯等,猶見昔?生時所積之業
W04n0033_p0239a27║能與苦果,故非無間即得解脫也。此蓋謂非生現生苦之能力,而
W04n0033_p0239a28║不遮由業故,能感後有,故言無解脫也。
W04n0033_p0240a01║  巳三、破彼轉計:
W04n0033_p0240a02║  或謂言無近取貪,所言無是決定義,
W04n0033_p0240a03║  此貪雖非煩惱性,如遍行癡之何無。
W04n0033_p0240a04║  以受為緣故有貪,受於彼等亦有故,
W04n0033_p0240a05║  凡有諦實境俱心,即有貪與俱現行。
W04n0033_p0240a06║  若謂由修無常等道,證阿羅漢,非惟暫斷生死近取俱有因之
W04n0033_p0240a07║貪,由彼道斷盡,種子無故,仍可定言不取後有也。汝所許之阿
W04n0033_p0240a08║羅漢,此補特伽羅相續之貪,雖非如現所說之煩惱性,而如於現
W04n0033_p0240a09║遍行癡無明中,許有是煩惱性有非煩惱性二種,於貪中亦如現所
W04n0033_p0240a10║說,亦有一是煩惱性,一非煩惱性,何故應許彼無也?依此文,明
W04n0033_p0240a11║有非如二部及大乘共許煩惱性之貪,自宗之貪中,有是非煩惱性
W04n0033_p0240a12║二種,應知當非所許也。是具一說故「執補特伽羅有獨自有能力
W04n0033_p0240a13║之實物之我執所引之現行貪,雖暫能斷,而執補特伽羅自性成就
W04n0033_p0240a14║之壞見,所引之貪,云何成無」,前說之斷現行,無間所說之壞見
W04n0033_p0240a15║及現行貪,亦不遮也。若此宗,斷二者煩惱現行,二者種子未斷,
W04n0033_p0240a16║則現行有無同無差別,於貪分別其差別,則無義也,於諸未證空
W04n0033_p0240a17║性之補特伽羅,執受實之無明毫未斷故,以受為緣,於樂受不離
W04n0033_p0240a18║之貪,於苦欲離之貪,定能生起,受自性成就之執,於汝所許之諸
W04n0033_p0240a19║阿羅漢有故,緣諸法諦實俱有之心,現住於彼補特伽羅之相續,
W04n0033_p0240a20║其時即不能遮彼所引之現行貪也。
W04n0033_p0240a21║  巳四、結明唯求解脫亦須修空性:
W04n0033_p0240a22║  離於空性觀證心,滅已仍復生起故,
W04n0033_p0240a23║  如人入於無想定,是故應當修空性。
W04n0033_p0240a24║  離於通達補特伽羅及蘊自性空之觀證之心中,雖已暫滅現
W04n0033_p0240a25║行煩惱,仍復能生現行,如住無想定者。是故決定應許不惟求證
W04n0033_p0240a26║一切智,即求證隨一阿羅漢果,亦須修能破微細所破之空性也。
W04n0033_p0240a27║積富獅子等聲聞緣覺,亦未通達法無我,謂為《入行論》之密意,
W04n0033_p0241a01║且謂「以受為緣」有因果比量不定過,是前類天不明會不散之妄
W04n0033_p0241a02║談也。執補特伽羅及蘊實,許為煩惱,亦此論師所許,欲廣知者,
W04n0033_p0241a03║依大師所作《入中論廣解》應知。
W04n0033_p0241a04║  若語入於經藏中,汝則許為佛說者,
W04n0033_p0241a05║  汝於多分大乘經,是否許同經藏攝。
W04n0033_p0241a06║  若唯由一經不攝,一切皆成有過者,
W04n0033_p0241a07║  何不由一同是經,一切悉切成佛語。
W04n0033_p0241a08║  所有甚深如來語,大迦葉等尚難測,
W04n0033_p0241a09║  由汝不能通達故,謂非經攝何所據。
W04n0033_p0241a10║  論文「若語入於經藏中」總說有三,欲明成大乘是佛語之理,
W04n0033_p0241a11║「聖教根本為比丘」云等上文為因之文亦不知,謂非論師文義,是
W04n0033_p0241a12║大疏堪布之說也。其義云何?義盡謂凡語明增上心學者,入於
W04n0033_p0241a13║經藏。明戒學者,見於律藏。明慧學者現不相違。若許彼是佛
W04n0033_p0241a14║說,則多分大乘經,明三學者,何不許為佛語?汝因一經未見安
W04n0033_p0241a15║立佛語之完全性相,便以為因,許一切大乘經皆有過,見有汝所
W04n0033_p0241a16║許佛語性相完全之一種大乘經,與汝許為經藏者性相相等,何故
W04n0033_p0241a17║不許一切大乘經皆是佛語?大般若等若是佛語,大迦葉等應通
W04n0033_p0241a18║達其所詮;不通達故,非是佛語。大迦葉等,尚許為甚深難測極
W04n0033_p0241a19║深之經,以汝不通達為因,便以為非佛語所攝,有何根據而云然?
W04n0033_p0241a20║不應作如是說也。
W04n0033_p0241a21║  寅二、成無住涅槃之道:
W04n0033_p0241a22║  為令愚迷受苦者,解脫貪著怖畏邊,
W04n0033_p0241a23║  自能安住生死中,此即是修空性果。
W04n0033_p0241a24║  成就無住涅槃,定須依於通達空性,為諸迷執補特伽羅及蘊
W04n0033_p0241a25║諦實,流轉生死受苦有情。如諸異生,貪著蘊實業惑自在,流轉
W04n0033_p0241a26║輪迴,墮於常邊,如諸聲緣,怖輪迴苦,以惟斷三界生死而得出離
W04n0033_p0241a27║之涅槃為所證,則墮斷邊,解脫此二邊,諸菩薩聖人悲心自在,能
W04n0033_p0242a01║住生死,是通達空性之果。若離空性觀證,住生死後,受生死自
W04n0033_p0242a02║相苦,彼生厭患,即墮斷邊故。
W04n0033_p0242a03║  寅三、結勸為求解脫應修空性:
W04n0033_p0242a04║  如是於空性品類,不應指摘出其過,
W04n0033_p0242a05║  是故應當勤修行,令證空性無猶豫。
W04n0033_p0242a06║  煩惱障及所知障,無知對治即空性,欲速疾成一切智,云何
W04n0033_p0242a07║於此不修行,若凡能生苦痛法,於彼方應生怖畏,空性能滅苦痛
W04n0033_p0242a08║者,於彼云何生怖畏,若猶有纖毫我體隨於何法,能生怖,我性既
W04n0033_p0242a09║纖毫亦無,復以何因生怖畏。是故於如前所說空性品類,不應指
W04n0033_p0242a10║摘尋過,依如下文所說諸理,亦違害故。是故求證聲緣菩提者,
W04n0033_p0242a11║亦決定無疑。應修空性。執實染污無明,為生死根本;於彼貪著
W04n0033_p0242a12║境不見過患不能得解脫故。煩惱障及所知障無明之對治,亦是
W04n0033_p0242a13║通達空性之般若,欲速證斷盡二障之一切智,云何不修空性?不
W04n0033_p0242a14║修空性,煩惱障之種子亦不能斷也。所知障之種子,為一切煩惱
W04n0033_p0242a15║習氣,而現行則是有法現為諦實之現分等,不可謂現為諦實即是
W04n0033_p0242a16║所知障也。總攝其義若謂怖畏空性者不應修彼。若所執實之
W04n0033_p0242a17║法,為正能生生死苦之主體,於彼應生怖畏,通達空性之般若,能
W04n0033_p0242a18║息滅生死苦,對彼云何生畏?不應怖畏,彼是能盡怖畏者故。若
W04n0033_p0242a19║我自性成就有,除於彼貪著外,於他任何境上,悉應能生怖畏。
W04n0033_p0242a20║若我體任何自性成就纖毫亦無,能怖畏者,復是誰何?思維自性
W04n0033_p0242a21║之心,請返照內省,契入無我,一切怖畏悉皆解脫也。
W04n0033_p0242a22║  子三、廣釋成立空性之理。分二:
W04n0033_p0242a23║  丑一、成補特伽羅無我之理;丑二、廣釋成立法無我之理。
W04n0033_p0242a24║初中分三:
W04n0033_p0242a25║  寅一、破俱生我執所著境;寅二、破分別我;寅三、釋能破難。
W04n0033_p0242a26║今初:
W04n0033_p0242a27║  毛髮爪齒既非我,骨與血等亦非我,
W04n0033_p0242a28║  鼻涕痰涎非我身,黃水膿汁亦非我,
W04n0033_p0243a01║  我者既非血與汗,肝肺等亦非我身,
W04n0033_p0243a02║  餘藏腑等亦非我,我亦非是便溺等,
W04n0033_p0243a03║  皮膚肌肉既非我,暖及與風亦非我,
W04n0033_p0243a04║  身諸孔竅及六識,彼等一切皆非我。
W04n0033_p0243a05║  此中分別與俱生實執之差別,緣補特伽羅及蘊隨一,依宗派
W04n0033_p0243a06║轉變心或未轉變心者,悉有之執自性成就及自相成就之心,不觀
W04n0033_p0243a07║待依理觀察而趣入,自然而生起者,謂之俱生實執。是實執而須
W04n0033_p0243a08║待理智觀察趣入,始作應諦實成就想及諦實成就想者,是分別實
W04n0033_p0243a09║執,補特伽羅我執中,雖亦有為俱生所攝之執獨一自在實有之我
W04n0033_p0243a10║執,而執補特伽羅及蘊,如主與奴者,惟是分別應知。如是執無
W04n0033_p0243a11║方分微塵及無剎那分識亦惟是分別法我執也。總凡不待宗派觀
W04n0033_p0243a12║察自然生起者,為俱生二種我執,此外別餘我執,皆是分別也。
W04n0033_p0243a13║前者之所執境為主要所破,破後者之所執境是破前者之支分,應
W04n0033_p0243a14║知,或謂破齒爪等是我,若是為求解脫生死故,諸有情雖執彼等
W04n0033_p0243a15║為我所,未執彼為我故,不應道理。與經言色非我等是一義,故
W04n0033_p0243a16║俱生薩迦耶見二種所緣之所緣者,惟是為業果所依之我,及自變
W04n0033_p0243a17║之我所,此中是由薩加耶見執我我所自相成就,若我自相成就,
W04n0033_p0243a18║則於彼之所相,蘊之積聚,等流合一,支分與彼諸蘊異體,應必居
W04n0033_p0243a19║其一,為其相之所依,言彼等不如是成就,故作如是說也。破獨
W04n0033_p0243a20║一之蘊,為我相之所依者,齒及爪非我,我相所依非骨與血,非鼻
W04n0033_p0243a21║涕,非痰涎,僅唯依彼等而安立我故。黃水與膿亦非我相所依,
W04n0033_p0243a22║我相所依,非血及汗,因同前。肝肺等亦非我相所依。腸等別餘
W04n0033_p0243a23║藏腑亦非我相所依。我非便溺,皮肉亦非我唯依等而施設故。
W04n0033_p0243a24║暖及風非我,身之內竅等亦非我。總攝其義內道諸說實有者,執
W04n0033_p0243a25║蘊為補特伽羅相所依,外道諸師,許補特伽羅如主,蘊如奴,與蘊
W04n0033_p0243a26║異體之我也。此中此等教,與《中觀寶鬘論》破六界是補特伽羅
W04n0033_p0243a27║是一義故。孔竅非我者,破空界是補特伽羅也。故於名言中,蘊
W04n0033_p0244a01║之積聚等流,獨一支分,亦不可執為補特伽羅相所依,與彼等異
W04n0033_p0244a02║體之餘法,亦不可安立為補特伽羅,唯依彼等立補特伽羅之名而
W04n0033_p0244a03║已。若爾則毫無補特伽羅之安立矣。對汝天授祠授不觀察而安
W04n0033_p0244a04║立者不以為足。或許有安立補特伽羅名言之所依體,自相成就
W04n0033_p0244a05║之一補特伽羅,則墮常斷二邊,應知彼僅微塵許亦無也。
W04n0033_p0244a06║  寅二、破分別我。分二:
W04n0033_p0244a07║  卯一、破數論師計心是我;卯二、破分別論師計物是我。
W04n0033_p0244a08║  外道所許實我,雖見有無邊差別,然彼等所計,不外心物隨
W04n0033_p0244a09║一,破此二宗則諸論皆能破,故論破此二宗也。
W04n0033_p0244a10║  初中分二:辰一、正明能破;辰二、破彼轉計。今初:
W04n0033_p0244a11║  若言聲識是常者,一切時中應執聲,
W04n0033_p0244a12║  所知無則無能知,依何而立能知名。
W04n0033_p0244a13║  若不知亦說為知,木亦應成為知故,
W04n0033_p0244a14║  是故所知不現前,定應說無能知者。
W04n0033_p0244a15║  《數論》所知數決定二十五,於中神我及二十四種實法共為
W04n0033_p0244a16║二十五,有知覺受想者許為我,神我能變作諸所變而不能受用,
W04n0033_p0244a17║知覺之士夫,能受用境而不能造作,許為常實,能受用之時心亦
W04n0033_p0244a18║名為大,於彼外亦現聲等五唯,內亦現士夫,而受用之。許心於
W04n0033_p0244a19║所受用及能受用,同一貪著而流轉生死,此中不勞詳贅,此等建
W04n0033_p0244a20║立,於餘處當知。此數論師之宗,多有安立異名,許為無上瑜伽
W04n0033_p0244a21║續部之密意者故。聲與識常,許不許雖有四句,而數論師許二者
W04n0033_p0244a22║皆是常。若許聲及於聲等五唯受用知覺之士夫是常實,彼知覺
W04n0033_p0244a23║之士夫,於聲有無之時,悉應以聲為所取境,是以彼為所取境而
W04n0033_p0244a24║執取之常法故,若無所知境,以何物為所覺了,於彼境之有境說
W04n0033_p0244a25║名為識?說彼不應理故。若謂因不成,聲雖不成,取彼之識常有
W04n0033_p0244a26║故。木亦應成能知,可許有無所知之識故。故定應言現無聲等
W04n0033_p0244a27║所知,則無識,否而無識之能立,應許士夫無不取聲之時故。
W04n0033_p0245a01║  辰二、破彼轉計:
W04n0033_p0245a02║  若即由彼了知色,爾時何故彼不聞,
W04n0033_p0245a03║  若由聲未現前故,是彼能聞識亦無。
W04n0033_p0245a04║  即彼取聲之自性,如何轉變取色等,
W04n0033_p0245a05║  若彼二者即是一,安立父子無正因。
W04n0033_p0245a06║  如是情塵暗等三,自性非父亦非子,
W04n0033_p0245a07║  具足取聲之自性,應不能見所見者。
W04n0033_p0245a08║  若如優人易衣冠,彼亦能見則非常,
W04n0033_p0245a09║  若謂聲色取性一,彼先無故應性異,
W04n0033_p0245a10║  若言餘相非諦實,當說彼識本自性,
W04n0033_p0245a11║  若謂即識自體者,一切士夫應成一。
W04n0033_p0245a12║  彼諸有情無情法,有性同故悉應一,
W04n0033_p0245a13║  若時差別皆顛倒,爾時相似依何法。
W04n0033_p0245a14║  若謂應有無所知之能知無過,無聲之時,常住之士夫,以所
W04n0033_p0245a15║取色為境而知也。士夫(有法)以所取色為境而執取之時,何不
W04n0033_p0245a16║聞聲?應亦聞也。彼於五唯不問遠近常受用故。若謂了知色之
W04n0033_p0245a17║時,聲未現前,不能知聲,若許境聲無時,彼聲之有境識亦無,則
W04n0033_p0245a18║壞許士夫常遍,復次,是取聲識之自性者,彼云何能轉變為取色
W04n0033_p0245a19║之識?應不能轉。彼之二相適相違故。或謂如一士夫,待異所
W04n0033_p0245a20║待,安立為父及子;觀待變異及自性,取色之時,雖無聲之變異,
W04n0033_p0245a21║而有聲之自性,彼色聲二,自性一故,其時亦安聲之有境也。彼
W04n0033_p0245a22║二法喻應不相等,於一士夫待異所待,惟安主父子之名,而非真
W04n0033_p0245a23║性成就,而汝許彼等之自性勝義成就故。如是於汝所許情塵暗
W04n0033_p0245a24║三等分之神我及自性及勝義諦,子之分位非子之自性,父之分位
W04n0033_p0245a25║亦非父之自性。《數論》云:「諸德勝自性,不行於見道,若入於見
W04n0033_p0245a26║道,如幻積聚成。」自性任何時中不為所見,許現見之父子等是虛
W04n0033_p0245a27║妄故。若爾,父即子,子亦即父,父子二自性一故。是故許父子
W04n0033_p0246a01║自性一,觀待所待別別分位之安立亦無故。復次,色執(有法)亦
W04n0033_p0246a02║具足聲執之自性中,無若彼中有,應量可見,而不見故。若如優
W04n0033_p0246a03║人脫先服飾,著新服飾,而取色之理,依餘變異而見取聲自體,若
W04n0033_p0246a04║爾,彼知覺應非常實,捨餘形態取餘形態故。若謂與聲執相異之
W04n0033_p0246a05║色執自體,與聲執自性一,故無故過,彼自性一性先應非有,惟各
W04n0033_p0246a06║各別異住故。又不應許後之相即是前之相,後之一與前之無?
W04n0033_p0246a07║是相違故。《大疏》釋云:若獨一自體後生餘法之時,仍是獨一自
W04n0033_p0246a08║體,如是先所無之一,許是相違一故。若謂彼以餘相顯現者,非
W04n0033_p0246a09║如所現而諦實故無過者,若爾當說與彼識自本性一諦實者復是
W04n0033_p0246a10║何物,應不能說。許以何相顯現如彼所現非諦實故,若謂即彼知
W04n0033_p0246a11║覺士夫,是諦實成就性,是則異相續之士夫,悉應成一,許一切士
W04n0033_p0246a12║夫是無分之常遍故,有心思之知覺,與無心之實法神我等亦應成
W04n0033_p0246a13║一。何以故?無分常遍有性等故,或應答云,有性是自性實有
W04n0033_p0246a14║也。若謂變異之諸種不同差別,是顛倒虛妄,爾時彼等相似之異
W04n0033_p0246a15║同所依諦實成就之神我是何物,彼亦應無。是諸虛妄變異之所
W04n0033_p0246a16║有故。
W04n0033_p0246a17║  卯二、破分別論師計物是我:
W04n0033_p0246a18║  若無心汝我應無,非心性故如瓶等,
W04n0033_p0246a19║  若與心屬故能知,應壞實有無知性。
W04n0033_p0246a20║  若絕無能成我法,心於彼我有何益,
W04n0033_p0246a21║  如是無知離作為,彼我應成如虛空。
W04n0033_p0246a22║  勝論及毘婆沙師所有許我是無心之物者,亦非我,是無心性
W04n0033_p0246a23║故,喻如瓶等。若謂我自體雖是物,然由聯結成就之門而成有
W04n0033_p0246a24║心,故安立為境之能知。若爾,應壞彼我於先境不知之自性諦實
W04n0033_p0246a25║有,後由他緣之力,於境能知故。若許能成我者纖毫亦無心於彼
W04n0033_p0246a26║我,有何作用,令於境能知?不應能也。許能成我者無故。攝其
W04n0033_p0246a27║義,若如是許彼我非能知者亦離作為,虛空應成我故。不須許如
W04n0033_p0247a01║是之我,彼不能作纖毫損益故。
W04n0033_p0247a02║  寅三、釋能破難。分二:
W04n0033_p0247a03║  卯一、釋不應有業果難;卯二、釋不應修悲心難。初中分二:
W04n0033_p0247a04║  辰一、難;辰二、答。今初:
W04n0033_p0247a05║  若時所依我非有,業果應不相聯屬,
W04n0033_p0247a06║  既作業已旋即壞,是則應為誰之業。
W04n0033_p0247a07║  或謂若無繫縛解脫一切所依之我,一切法剎那生滅,善不善
W04n0033_p0247a08║業果應無聯屬之理,造善不善業已,第二剎那即壞,後時彼業為
W04n0033_p0247a09║誰作者之,業於受果之時作業者無故。若如我等所許,則有常住
W04n0033_p0247a10║之士夫也。
W04n0033_p0247a11║  辰二、答:
W04n0033_p0247a12║  作業受報所依異,果時我亦非作者,
W04n0033_p0247a13║  是我二宗所共成,爭此豈非無義利。
W04n0033_p0247a14║  謂有因時有果俱,未嘗見有如是事,
W04n0033_p0247a15║  問誰能依一相續,說能作者亦受者。
W04n0033_p0247a16║  過去及與未來心,彼非是我彼無故,
W04n0033_p0247a17║  若生起心是我者,彼壞滅時應無我。
W04n0033_p0247a18║  喻如芭蕉樹莖幹,層層剖之無一物,
W04n0033_p0247a19║  如是明辨觀慧尋,所執之我絕無有。
W04n0033_p0247a20║  若造作因業之時,與受果報之時,所依補特伽羅實物異,於
W04n0033_p0247a21║受果時之我,非作業者,亦我二宗共成,於此明業果關係之際,汝
W04n0033_p0247a22║之爭論豈非無義。於作業時不受報,受報時無作業者,亦汝所許
W04n0033_p0247a23║故,此若成過,於汝亦同故。因俱者,謂於因等俱時,而受果報,
W04n0033_p0247a24║未見有此事故。若爾,汝宗之理云何?依於一蘊等流,於所依說
W04n0033_p0247a25║彼是作業者亦受報者而安立也。言等流者,謂有近所取為部分
W04n0033_p0247a26║之前後中三剎那能親取之有分。總言之,應言此補特伽羅亦作
W04n0033_p0247a27║業亦受果之因果同時,誰亦不能安立也。過去及未來之心非我,
W04n0033_p0248a01║彼已滅未生則無我故。生起之現在心若是我,第二剎那若彼即
W04n0033_p0248a02║壞滅,亦無汝許之我,譬如芭蕉莖,分析之絕無自性成就。如是
W04n0033_p0248a03║以自性成不成之理明辨尋求,亦無真實成就之我,以下文所說成
W04n0033_p0248a04║立無我之理能為害故。
W04n0033_p0248a05║  卯二、釋不應修悲心難:
W04n0033_p0248a06║  或問若有情亦無,對誰而修大悲心,
W04n0033_p0248a07║  為解脫果而承許,依大愚癡立彼名。
W04n0033_p0248a08║  若無有情是誰果,誠然而許由癡生,
W04n0033_p0248a09║  為現前息有情苦,果位無明非所遮。
W04n0033_p0248a10║  我慢能為眾苦因,由我癡故慢轉增,
W04n0033_p0248a11║  謂餘實執不能遮,修無我力殊勝故。
W04n0033_p0248a12║  或謂若絕無自性成就之有情,對誰而修悲心,悲心之所緣境
W04n0033_p0248a13║無故。若無自性成就之有情,應無不應有悲心所緣境之過。依
W04n0033_p0248a14║為求解脫果所許之愚癡所安立之有情,名言亦有,此應是悲心所
W04n0033_p0248a15║緣故。若依愚癡安立為補特伽羅法我執,依彼安立諦實有情,破
W04n0033_p0248a16║如彼所安立成就,不遮有情,破彼有情安立有惟名成就故。言若
W04n0033_p0248a17║愚癡唯是無明依彼安立之有情,悲心之所緣境有也。若無有情,
W04n0033_p0248a18║修悲心所成之佛果,為誰補特伽羅所得?應無修悲心所得之果。
W04n0033_p0248a19║許諸因果誠非諦實,然名言中由法愚而修悲心等不相違也。為
W04n0033_p0248a20║滅盡有情苦,自成佛果之後得分住之不染污愚癡,非是所遮;暫
W04n0033_p0248a21║不能遮;雖不遮,而此證一切智方便之支分,若惟昧於彼義是昧
W04n0033_p0248a22║於諦實,無諦實有多差別,惟緣有情而修悲心之有情所緣境,及
W04n0033_p0248a23║法緣悲明彼為成佛之因。固亦可作如是解,此外惟於未通達自
W04n0033_p0248a24║性之心為所緣之諸世俗法,非其所遮之義也。若爾,前云何破愚
W04n0033_p0248a25║癡及境?前者,如此中(能為眾苦因)之文所明,輪迴苦因之我
W04n0033_p0248a26║慢,是染污無明;由愚癡故能增長生死苦,應遮彼亦能遮彼,不相
W04n0033_p0248a27║違也。彼問云:能遮如是之愚癡者,由彼所生之實執應無能遮;
W04n0033_p0249a01║不能遮者,一次雖遮遣,如輪迴之蘊,又復生起,當不能盡。實執
W04n0033_p0249a02║非不能遮,彼於法實際顛倒趣入故,力極微劣,修無我力,視彼殊
W04n0033_p0249a03║勝故,由無倒通達法真如性,故能全部根本拔除也。
W04n0033_p0249a04║  丑二、廣釋成立法無我之理。分三:
W04n0033_p0249a05║  寅一、由四念住之門釋法無我;寅二、釋應無二諦難;寅三、
W04n0033_p0249a06║安立能成無我之因。初中分四:
W04n0033_p0249a07║  卯一、修身念住;卯二、修受念住;卯三、修心念住;卯四、修
W04n0033_p0249a08║法念住。初中分四:
W04n0033_p0249a09║  辰一、抉擇有分身無自性;辰二、抉擇諸支分無自性;辰三、
W04n0033_p0249a10║於無自性如夢之身不應貪著;辰四、以彼成補特伽羅亦無自性。
W04n0033_p0249a11║今初:
W04n0033_p0249a12║  此身非足亦非脛,髖髀腰膂亦非身,
W04n0033_p0249a13║  身既非腹亦非背,胸膺二臂亦非身,
W04n0033_p0249a14║  身非脅肋亦非手,若肩若腋亦非身,
W04n0033_p0249a15║  身非內臟諸臟腑,若頭若頸亦非身。
W04n0033_p0249a16║  此中言身是何物?若言身依一切支,
W04n0033_p0249a17║  各於其處而安住,諸分住各支分處。
W04n0033_p0249a18║  彼分自體住何處?若我身悉遍全身,
W04n0033_p0249a19║  各於手等諸處住,如其有幾許手等,
W04n0033_p0249a20║  亦應有爾許數身。若內若外悉無身,
W04n0033_p0249a21║  云何身於手等有?若異手等無彼體。
W04n0033_p0249a22║  彼云何有應成無?是故無身於手等,
W04n0033_p0249a23║  以愚癡力起身想,形狀安立差別故,
W04n0033_p0249a24║  如於疊石起人想。如是諸緣聚會時,
W04n0033_p0249a25║  爾時身如士夫現,如是手等因緣會,
W04n0033_p0249a26║  爾時彼亦如身現。
W04n0033_p0250a01║  身應非自性成就,彼若自性成就,身之各各支分,與彼等總
W04n0033_p0250a02║集之積聚,應有隨一與彼等異體者可得,為身相之所依體,然不
W04n0033_p0250a03║可得故。若謂雖一切支分總集積聚為身,於此何妨?依於積聚
W04n0033_p0250a04║安立為身故,不應依身之支分,安立為積聚身,否則最後究竟應
W04n0033_p0250a05║許無方分極微也。是則言身之名言安立所依由身之一邊,云何
W04n0033_p0250a06║而有?尋求之時,士夫之足與脛,非士夫之身,髀及腰亦非身,腹
W04n0033_p0250a07║及背亦非身,依於彼等而安立士夫之身故。胸及臂亦非身,肋及
W04n0033_p0250a08║手亦非身,腋及肩亦非身,內諸臟腑亦非士夫之身,頭及頸亦非
W04n0033_p0250a09║士夫之身,此諸支分中,何者是士夫之身?悉皆非是。彼等積聚
W04n0033_p0250a10║與彼等異體者,亦非士夫之身,故身自性不成也。若謂有粗身,
W04n0033_p0250a11║是諸支分以外之法,此諸支分異體有支粗身,抑於一切支分各
W04n0033_p0250a12║處,手一分,足一分等而住,抑各各支分悉有完全之有分住?若
W04n0033_p0250a13║如第一說,是彼有分,以遍於手等各自之諸分,於手等諸分而住,
W04n0033_p0250a14║如手分自體,復依何分而住?則成無窮。如手亦依其支分指等
W04n0033_p0250a15║住,指等復依各自支分住故。若有支無方分,非各各分於各各支
W04n0033_p0250a16║住,如後者所分別,圓滿有支身,全體悉於手等各各分住,則如其
W04n0033_p0250a17║有幾許手等,應有爾許身等,分無窮故,惟是虛妄,絕無諦實成就
W04n0033_p0250a18║者。總攝其義,如是以理智安立,隨於佛弟子所許之外士夫,與
W04n0033_p0250a19║外道所許之內作者士夫,身皆自性不成。自性若不成,云何於手
W04n0033_p0250a20║等有自性成就之身?彼決無也。若無與手等異體之身,彼身云
W04n0033_p0250a21║何自性成就有?彼定無也。身雖自性無,而以迷亂因;身雖自性
W04n0033_p0250a22║無,而如是迷亂之因相有;身雖自性無,而於手等迷為諦實,生起
W04n0033_p0250a23║作身自性成就想之心,如依似人等形狀安列之差別,於疊石堆,
W04n0033_p0250a24║生起人想也。若時疊石相如人現迷亂之因緣聚會,爾時即有如
W04n0033_p0250a25║人之身顯現,如是若時手等各自因緣聚會,爾時即於彼有支分,
W04n0033_p0250a26║顯現為身,而生起執身自性成就之心也。
W04n0033_p0250a27║  辰二、抉擇諸支分無自性:
W04n0033_p0250a28║  如是亦是指聚故,手之自性是何物?
W04n0033_p0251a01║  指亦是關節等聚,關節亦可折為分。
W04n0033_p0251a02║  其分復可析為塵,彼塵復可方分析,
W04n0033_p0251a03║  方分性離分析故,微塵亦無如虛空。
W04n0033_p0251a04║  士夫之身,依支分等積聚而安立,無有諦實;如是依指掌等
W04n0033_p0251a05║積聚而安立故,亦有何自性成就之手?彼無有也。其指亦是依
W04n0033_p0251a06║關節之積聚而安立故,自性不成,關節亦自分分析之而觀察,自
W04n0033_p0251a07║性不成。關節之分,復可析為微塵,若分之,亦自性不成。彼微
W04n0033_p0251a08║塵亦依東西等方分之差別而分析之,是依眾多方分而安立故,自
W04n0033_p0251a09║性不成。方分之分亦自性不成,彼自性成就之分離故,喻如虛
W04n0033_p0251a10║空。微塵亦自性不成,彼若有應有無分之微塵,以「彼若六合為
W04n0033_p0251a11║一分」等理,能為違害故。
W04n0033_p0251a12║  辰三、於無自性如夢之身不應貪著:
W04n0033_p0251a13║  如是猶如夢中境,誰具慧者貪於色。
W04n0033_p0251a14║  於如是如夢之色,若不觀察時,如能建立顯現,若觀察時自
W04n0033_p0251a15║性不成,誰具明辨之觀慧者,貪著於色,不應貪著,實執所緣毫無
W04n0033_p0251a16║依據故。
W04n0033_p0251a17║  辰四、依彼補特伽羅亦無自性:
W04n0033_p0251a18║  若時如是身性無,爾時何有男女相。
W04n0033_p0251a19║  若時如是士夫之身,自性不成,爾時有何自性成就之男女,
W04n0033_p0251a20║補特伽羅自性不成也。依此宗之理,唯遮獨一自在之補特伽羅,
W04n0033_p0251a21║未證性相完全之補特伽羅無我,此中應通達非唯名言安立之補
W04n0033_p0251a22║特伽羅,無通達二無我亦無難易,於補特伽羅及蘊,實有及安立
W04n0033_p0251a23║有之粗細,亦不分別,所破法我粗細之差別亦未分別故。若立聲
W04n0033_p0251a24║緣聖人不應證補特伽羅無我之宗而爭是否證法無我,應知是甚
W04n0033_p0251a25║深難測也。
W04n0033_p0251a26║  卯二、修受念住。分四:
W04n0033_p0251a27║  辰一、破受自體自性成就;辰二、破受因自性成就;辰三、破
W04n0033_p0252a01║所緣境自性成就;辰四、破受之有境自性成就。初中分三:
W04n0033_p0252a02║  巳一、苦受自性不成;巳二、樂受自性不成;巳三、結勸住修
W04n0033_p0252a03║受無自性之瑜伽。今初:
W04n0033_p0252a04║  若苦於真性中有,云何不害極喜等。
W04n0033_p0252a05║  明受亦如身,無自性者,若所受之苦及能受之受,於真性中
W04n0033_p0252a06║有,若於一意識之上所有之苦受有自性,彼不應更成他法,與極
W04n0033_p0252a07║喜樂受何故不相違害,若相違害,應無生樂之時,現見生樂等故,
W04n0033_p0252a08║苦受自性無也。
W04n0033_p0252a09║  巳二、樂受自性不成:
W04n0033_p0252a10║  若為憂惱所逼時,食香美物不喜樂,
W04n0033_p0252a11║  由苦勢力映奪故,有時於樂不能覺。
W04n0033_p0252a12║  若樂有自性,為子死等憂惱所逼時,食香美食物等,無論如
W04n0033_p0252a13║何,不能令其心喜,應能令樂,香美飲食等能生自性成就之樂故。
W04n0033_p0252a14║彼云憂惱所逼時,雖能生樂,由強力苦所映奪故,不覺其樂。
W04n0033_p0252a15║  誰能領受自性無,云何說言是彼受,
W04n0033_p0252a16║  若言有微細苦受,是否亦除於粗苦,
W04n0033_p0252a17║  若彼異樂唯細喜,細樂亦應是樂故,
W04n0033_p0252a18║  若由違緣樂因生,苦受即不生起者,
W04n0033_p0252a19║  謂受唯由分別執,安立其理豈不成。
W04n0033_p0252a20║  若領受自體無,彼云何是樂受?應非是也。是所領受故。
W04n0033_p0252a21║如是亦應答言以有力之樂,應亦能映奪自性成就之苦,若謂生有
W04n0033_p0252a22║力之樂時,有微細之苦受,非纖毫亦不受也。若有微細苦受,以
W04n0033_p0252a23║此有力之樂,云何妨害其苦而安立為受有力之樂?彼有力之樂,
W04n0033_p0252a24║豈不能除此苦之粗者?若許能除,彼微細苦,唯是異彼大樂之微
W04n0033_p0252a25║細喜。彼微細樂性,亦不越彼樂之性相,故若是微細樂,亦應是
W04n0033_p0252a26║樂。若許能除(若為憂惱所逼時)云等過,而謂由香美飲食等生
W04n0033_p0252a27║樂之時,與與苦相違樂緣生,則其時苦不生,則說言樂苦受,唯由
W04n0033_p0253a01║分別現執安立,理豈不成?應能成立由分別即一飲食之增上,而
W04n0033_p0253a02║安立為苦樂二者之因故。
W04n0033_p0253a03║  巳三、結勸住修受無自性之瑜伽:
W04n0033_p0253a04║  性不成故應修習,對治執受實觀察,
W04n0033_p0253a05║  周遍觀察田能生,禪定瑜伽妙樂食。
W04n0033_p0253a06║  即以受自性不成故,於此執受諦實之執,應修其對治,通達
W04n0033_p0253a07║受自性不成之觀察。從周遍觀察之田,出生如實而緣之觀及止,
W04n0033_p0253a08║及依彼修觀之禪定,修成之時,能令瑜伽觀證之身,輾轉向上增
W04n0033_p0253a09║長廣大故,說名為食,如尋常食能令身增長也。此三摩地,亦能
W04n0033_p0253a10║令尋常之身增長,故於通達空性專注一心之等住當勤修也。
W04n0033_p0253a11║  辰二、破受因自性成就。分三:
W04n0033_p0253a12║  巳一、破根境合自性成就;巳二、破與識合自性成就;巳三、
W04n0033_p0253a13║故三和生觸自性不成。今初:
W04n0033_p0253a14║  若根境到有中間,彼二云何成相到?
W04n0033_p0253a15║  若無中間成一體,是為誰與誰相到?
W04n0033_p0253a16║  微塵不能入微塵,均無空隙相容故,
W04n0033_p0253a17║  不能入故不相合,不合故不能相到。
W04n0033_p0253a18║  由無分故云相到,此說云何能應理,
W04n0033_p0253a19║  若有相到無分法,見時願乞舉相示。
W04n0033_p0253a20║  微塵相到是所應破,若根境二极微相到,彼二極微,有無中
W04n0033_p0253a21║間?若言有中間,彼諸微塵於何處相到,應不相到?有中間故。
W04n0033_p0253a22║於彼中間,亦有明暗隨一微塵,彼亦應有中間,應成無窮,若言無
W04n0033_p0253a23║中間,無方分二微塵相到之時,無到及不到之二面故,應自體一
W04n0033_p0253a24║切一切相到,若爾,混合於一方位,成為唯一微塵,若爾,以誰為
W04n0033_p0253a25║到者,與誰相到?應不能有,彼無二故,其理謂微塵住於他微塵
W04n0033_p0253a26║中不能相容,彼諸微塵無空隙故,大小量等故,安立為不能自體
W04n0033_p0253a27║一切與一切相到之因也。此因能成者,微塵互不相入,互不相
W04n0033_p0254a01║容,不相混合,不相混合之無方分,不相到故,若謂無方分而相
W04n0033_p0254a02║到,云何應理?不能有故。若有相到而無方分者,願祈舉以相
W04n0033_p0254a03║示,不能以相示也。
W04n0033_p0254a04║  巳二、破識相到自性成就:
W04n0033_p0254a05║  若言是識非色體,謂能相到亦非理,
W04n0033_p0254a06║  積聚法非實有故,亦如前理應觀尋。
W04n0033_p0254a07║  謂識非色體,自性相到,亦不應理,彼體非色故。破粗色相
W04n0033_p0254a08║觸者,眾微積聚之粗色,亦自性相到不成,彼中無諦實之物故,如
W04n0033_p0254a09║前云何觀察關節積聚自性不成而破。
W04n0033_p0254a10║  巳三、故三和生觸自性不成:
W04n0033_p0254a11║  如是觀之既無觸,復從何處能生受,
W04n0033_p0254a12║  徒設疲勞有何益,誰能與誰作損害?
W04n0033_p0254a13║  若時能所受俱無,受之自性亦非有,
W04n0033_p0254a14║  爾時觀見受性空,貪著云何不遮遣。
W04n0033_p0254a15║  如前所說,根境識三自性不相到,若爾則觸自性成就非有,
W04n0033_p0254a16║受由何諦實成就之因而生?由虛妄因,不能生諦實成就之果故。
W04n0033_p0254a17║若受自性不成,為彼勤勞,有何利益?無利益故。若謂為斷自性
W04n0033_p0254a18║成就之苦受而勤勞,亦不應理,由何境對何補特伽羅能作損害?
W04n0033_p0254a19║自性成就之苦受無故。於此世間唯有苦偽飾之樂,如苦自相無,
W04n0033_p0254a20║樂亦自相無也。如寒凍所逼者,坐於日中之時,寒苦之力稍減之
W04n0033_p0254a21║時,能領納蘇息者即是樂受。爾時仍有寒凍之苦,苦盡無間,熱
W04n0033_p0254a22║苦復始故。故安立苦之所依須依於苦,苦心生起之所依,不須依
W04n0033_p0254a23║樂故。如於青及長短也。若通達受自性不成,即能遮貪著者,若
W04n0033_p0254a24║時悟入受者自性決定不成,所領納受亦自性非有,爾時見此所受
W04n0033_p0254a25║能受自性不成之分位,貪著何故不能遮遣?欲得樂之貪,及欲離
W04n0033_p0254a26║苦之貪,皆由實執之力所引故。
W04n0033_p0254a27║  辰三、破所緣境自性成就:
W04n0033_p0255a01║  若眼所見身所觸,一切皆如夢幻性。
W04n0033_p0255a02║  隨其眼識所見,身識所觸,生受諸境,皆自性空,如夢如幻,
W04n0033_p0255a03║受自體亦自性不成。
W04n0033_p0255a04║  辰四、破受之有境自性成就:
W04n0033_p0255a05║  與心同時俱生故,受不能為心所見,
W04n0033_p0255a06║  若由後心見前受,是則是念而非受,
W04n0033_p0255a07║  自體不能領自體,他於自亦不能受,
W04n0033_p0255a08║  受者纖毫自性無,是故受亦無自性,
W04n0033_p0255a09║  如是無我積聚中,依彼何能為損害。
W04n0033_p0255a10║  受與心俱生故,心於受非自性能見,異體實物同時不相繫屬
W04n0033_p0255a11║故。於受前後所生之心,亦不能念受,非所領納,其時已滅未生
W04n0033_p0255a12║故,總攝其義,受自不能領納自體,已以能破自證故,亦非以自性
W04n0033_p0255a13║成就之他能領納,能領納所領納不相繫屬故。不唯能受自性不
W04n0033_p0255a14║成,任何自性成就之受者亦無有,破補特伽羅我時已破訖故。故
W04n0033_p0255a15║受真性不成於如是無自性成就我之蘊聚,樂有何益,苦有何損?
W04n0033_p0255a16║苦亦自性不成故,受亦自性不成之受念住,應勵力修習也。
W04n0033_p0255a17║  卯三、修心念住。分二:
W04n0033_p0255a18║  辰一、明意識自性無;辰二、明五識自性無。今初:
W04n0033_p0255a19║  意於諸根中不住,非住色等非中間,
W04n0033_p0255a20║  不在於內不在外,餘處求之亦不得。
W04n0033_p0255a21║  彼非身亦非餘處,不相混合旁亦無,
W04n0033_p0255a22║  微塵許體亦無故,有情自性般涅槃。
W04n0033_p0255a23║  意自性不成,亦於六根自性不住,於色等六境亦自性不住,
W04n0033_p0255a24║於彼等中間,及彼二積聚中亦不住,如《入中論》中所說車之七種
W04n0033_p0255a25║觀察應念知也。外道所安立作者,內之作者士夫之內,亦心自性
W04n0033_p0255a26║不住,於外之手等亦不住,於外內之外亦無自性可得。既非身,
W04n0033_p0255a27║身之外亦非諦實,心既非與身混合,於身之旁,亦無獨立成就之
W04n0033_p0256a01║自性,彼纖毫之自性成就亦無,故心自性空自性涅槃也。
W04n0033_p0256a02║  辰二、明五識自性無:
W04n0033_p0256a03║  若能知在所知前,彼緣何境而生起,
W04n0033_p0256a04║  能知所知若同時,彼復緣何而生起,
W04n0033_p0256a05║  是能知在所知後,其時能知從何生。
W04n0033_p0256a06║  若在所知境前先有根識,彼緣何境而生?所緣緣先未有故。
W04n0033_p0256a07║若知及所知同時,彼根識緣何而生?若根識不生,則所緣緣不
W04n0033_p0256a08║生,則不能生。若所緣緣生,識亦生竟,則不須能生故。雖然若
W04n0033_p0256a09║根識在所知之後有,其時根識依何緣自性生起,不應理故。若從
W04n0033_p0256a10║已滅前剎那而生,從焦種亦應生芽;若從未壞滅前剎那而生,不
W04n0033_p0256a11║同時中,隔不隔有二;若隔應無親生;若不隔,自體一切不隔,則
W04n0033_p0256a12║混合同時。若隔不隔有二分則壞諦實成就,諦實不成。
W04n0033_p0256a13║  卯四、修法念住:
W04n0033_p0256a14║  如是遍觀一切法,等知自性皆無生。
W04n0033_p0256a15║  如前所說一切諸法自性成就之生,不能觀見,如《聖者無盡
W04n0033_p0256a16║慧所問經》所說,有為無為所攝之一切法,自性不成,應當了達
W04n0033_p0256a17║也。
W04n0033_p0256a18║  寅二、釋應無二諦難。分三:
W04n0033_p0256a19║  卯一、釋太過難;卯二、釋應無窮難;卯三、明諦實成就之境
W04n0033_p0256a20║識不能成立。初中分二:
W04n0033_p0256a21║  辰一、難;辰二、答。今初:
W04n0033_p0256a22║  若如是世俗亦無,彼於二諦何所有,
W04n0033_p0256a23║  若由他世俗心有,有情云何般涅槃。
W04n0033_p0256a24║  或謂前依境有境前後安立破自相成,若爾,許世俗成就亦同
W04n0033_p0256a25║彼過。若自相不成,法任何安立之處亦無,則成世俗無,於彼云
W04n0033_p0256a26║何有二諦?彼二無時,若色聲等於世俗心執自相成就之一分是
W04n0033_p0256a27║諦實有,於境自分諦實無,是汝所許之世俗有。若爾,汝之世俗,
W04n0033_p0257a01║亦如由繩之一分蛇無,而蛇執之一分蛇有,世俗有,唯依他心有
W04n0033_p0257a02║增益安立。若爾,有情云何於世俗中得般涅槃?應不能得解脫,
W04n0033_p0257a03║一切有情法唯顛倒愚癡中盡故。若許,為求解脫抉擇正見,應成
W04n0033_p0257a04║無義。
W04n0033_p0257a05║  辰二、答:
W04n0033_p0257a06║  彼由他心分別有,非同自宗之世俗,
W04n0033_p0257a07║  自宗量成世俗有,不知故世俗亦無。
W04n0033_p0257a08║  能分別與所分別,二者互相為依倚,
W04n0033_p0257a09║  如是依名言共許,說有一切分別等。
W04n0033_p0257a10║  此中觀所許之世俗有,惟於貪著境迷亂之他心,執實分別所
W04n0033_p0257a11║增益有,非中觀師自宗世俗有之義。自宗者,許求證為通達實際
W04n0033_p0257a12║之見之境之一切法自性空故,於能生所生等能所世俗有,不尋求
W04n0033_p0257a13║以量能成,能安立決定有者,是世俗有之義。若不爾者,不知自
W04n0033_p0257a14║宗安立能所以量成就,於世俗亦不成就,便成失壞矣。自宗安立
W04n0033_p0257a15║世俗之理,能分別之有境,及所分別之境,二者如《發智論》云「以
W04n0033_p0257a16║作者為依」云等,二者互為所依,觀待安立,自體成就,纖毫亦無,
W04n0033_p0257a17║唯依如世間名言量共許名而分別,說一切分別安立也。
W04n0033_p0257a18║  卯二、釋應無窮難:
W04n0033_p0257a19║  若時觀察空性慧,須以能觀慧觀察,
W04n0033_p0257a20║  彼觀慧復須能觀,爾時則有無窮過。
W04n0033_p0257a21║  所觀諸法已觀竟,於彼觀察無所依,
W04n0033_p0257a22║  無所依故則不生,應說彼亦般涅槃。
W04n0033_p0257a23║  若時以分別諸法諦實有無之分別慧,觀察自性空,爾時能分
W04n0033_p0257a24║別者之慧,若不屬於所分別之內,是否須觀察彼諦實無?若不須
W04n0033_p0257a25║觀察,於餘亦同,一切等諦實無。若須觀察,彼能觀察者,亦須以
W04n0033_p0257a26║餘觀慧辨彼諦實無,故能觀察者則成無窮。於證一切法諦實無
W04n0033_p0257a27║之量,應不須別餘能觀察彼諦實無之量,已辨所觀察一切法諦實
W04n0033_p0258a01║無,於彼辨諦實無之量,乃至彼攝持力未消滅時,復須觀察諦實
W04n0033_p0258a02║無之所依有法,彼諦實成就心之體性非有故,於證一切法諦實空
W04n0033_p0258a03║之補特伽羅,觀證攝持未壞之際,遍觀察此是否諦實成就之所依
W04n0033_p0258a04║有法無有故,如是思維之心生起無間即能生起憶諦實無之念故,
W04n0033_p0258a05║雖證一切法諦實無,彼心自體亦須以餘量觀察其諦實無,於汝有
W04n0033_p0258a06║無窮過。若須餘能觀察,則餘實執遍計成為作者,實執遍計現
W04n0033_p0258a07║行,悉即以前重遮遣竟故。若所依有法諦實無故,所破能破二
W04n0033_p0258a08║者,自性不生,彼亦名自性涅槃,亦名由通達彼境修習而得忽然
W04n0033_p0258a09║離垢之涅槃也。
W04n0033_p0258a10║  卯三、明諦實成就之境識不能成立:
W04n0033_p0258a11║  若見境識諦實有,此極難解無因故,
W04n0033_p0258a12║  若由識成安立境,何為所依見識有?
W04n0033_p0258a13║  若由境有成立識,以何為依見境有?
W04n0033_p0258a14║  彼二交互為力成,是則二者皆非有。
W04n0033_p0258a15║  無子之時則非父,此子復是誰所生,
W04n0033_p0258a16║  無子之時亦無父,如是境識性皆無。
W04n0033_p0258a17║  如苗芽從種子生,即苗芽因立種子,
W04n0033_p0258a18║  如是依境所生識,云何不見境實有。
W04n0033_p0258a19║  與苗異體之識心,見苗芽知有種子,
W04n0033_p0258a20║  見境之心若有性,何量見有餘無故。
W04n0033_p0258a21║  說實有者之見前,此境識二諦實成就性極難安住,無能立
W04n0033_p0258a22║故。若謂由彼識量諦實成就之喻,安立成就諦實成就之法,即諦
W04n0033_p0258a23║實成就之識有,其後有何所依之量?無自證無故。若依餘識證,
W04n0033_p0258a24║成無窮故。若謂雖然,由此現量諦實成就之所知及所量,能成就
W04n0033_p0258a25║識,有所知時,後若更有何所依依量安立?境識二互相觀待增上
W04n0033_p0258a26║有故。二者亦顯係自性不成,如長短彼此。若無子則父非有,於
W04n0033_p0258a27║父能立無故。若無父,子自體從何出生?成無因故。若無子則
W04n0033_p0259a01║無父,故彼二互相觀待,非有諦實。如是彼境識二者,亦非有諦
W04n0033_p0259a02║實也。若謂苗芽從自性成就之種子生,由苗芽自性之正因,能知
W04n0033_p0259a03║種子,如是以從所知生之諦實成就識。云何不證所知勝義實有?
W04n0033_p0259a04║應能知也。不應爾。若以苗芽異實之量識,了達若見苗芽即有
W04n0033_p0259a05║種子,又何以故?由何量了達由所知故有能知自證已破竟故,別
W04n0033_p0259a06║餘能證亦非汝所許故。
W04n0033_p0259a07║  寅三、安立能成無我之因。分三:
W04n0033_p0259a08║  卯一、金剛能破之因;卯二、緣生之因;卯三、有無生滅之因。
W04n0033_p0259a09║初中分五:
W04n0033_p0259a10║  辰一、破無因生;辰二、破從他常因生;辰三、破從常神我生;
W04n0033_p0259a11║辰四、結破無因義;辰五、破從自他生。今初:
W04n0033_p0259a12║  或云由世間現量,見有一切諸因等,
W04n0033_p0259a13║  蓮花莖幹等差別,亦是由於因別生。
W04n0033_p0259a14║  問因差別誰所作,復由前因差別生,
W04n0033_p0259a15║  何故因由能生果,即由前前因力故。
W04n0033_p0259a16║  順世外道等問云:「如孔雀文彩未見有誰造作,蓮花瓣之柔
W04n0033_p0259a17║軟,刺之尖銳絕無作者為之造作,從其體性自出生也。」彼不應
W04n0033_p0259a18║理,世間現量,稻穀等通常內外之物,悉見有能生之因故,蓮花莖
W04n0033_p0259a19║之色,葉之數等,果之差別,依不同之因之差別而生。因之不同
W04n0033_p0259a20║差別復因何而生?即由前因不同之差別而生。何故若因不同,
W04n0033_p0259a21║因之即能生不同之果?無不能如是之過。彼即由前因之力,由
W04n0033_p0259a22║不同之因,能生別別不同之果故。故此諸有法非無因,有時有處
W04n0033_p0259a23║見其生故。
W04n0033_p0259a24║  辰二、破從他常因生。分三:
W04n0033_p0259a25║  巳一、問自在之義而破;巳二、若是常者不可為一切具緣之
W04n0033_p0259a26║因;巳三、破常住微塵無因如已說竟應憶。今初:
W04n0033_p0259a27║  若自在是眾生因,請問何為自在義,
W04n0033_p0260a01║  若於大等如是言,僅有空名徒疲苦。
W04n0033_p0260a02║  然而大等有多物,無常不動亦非天,
W04n0033_p0260a03║  足所踐履性不淨,是故彼非自在體。
W04n0033_p0260a04║  自在非空不動故,非我義如前破竟,
W04n0033_p0260a05║  昨所思維能作者,非所思維依何說。
W04n0033_p0260a06║  勝論師分別論及數論師一類,許大自在天者云:「彼自在自
W04n0033_p0260a07║生之一切智,於身處受用一切悉先存心造作為眾生之因。」若問
W04n0033_p0260a08║請說何為自在之義?若言由地等諸大增減,能令果增減,故即是
W04n0033_p0260a09║諸大。誠如是,由大增減,令果增減,我等固亦許,義無差別,唯
W04n0033_p0260a10║名不同,何苦疲勞,以大執善成立自在?不應徒疲勞也。言然而
W04n0033_p0260a11║者謂常無常等義,有大差別,此不應為自在也。地等諸大多物自
W04n0033_p0260a12║性,生滅無常,於生果無先存心之動搖,大非是天,為足等所踐
W04n0033_p0260a13║履,是不淨故,非自在體,於常一能生果者,許為先存心之天,許
W04n0033_p0260a14║非不淨為所踐履者故。若言虛空是自在,虛空(有法)非自在,不
W04n0033_p0260a15║為果義動故。常我亦非自在,彼物心二者前已破竟故。若謂自
W04n0033_p0260a16║在是不可思維之能作者,則無彼諸過。彼復何故是所思維故成
W04n0033_p0260a17║能作者?汝亦不知自在為誰故。
W04n0033_p0260a18║  巳二、若是常者不可為一切具緣之因:
W04n0033_p0260a19║  彼欲生者是何果,我及地等諸四大,
W04n0033_p0260a20║  自在體性豈非常,能知從於所知生。
W04n0033_p0260a21║  無始苦樂從業生,是彼自在何所生,
W04n0033_p0260a22║  若因從於無始有,果亦云何當有始。
W04n0033_p0260a23║  自在何不常生果,彼不應復觀待餘,
W04n0033_p0260a24║  若無一法非彼造,彼造此果復待誰。
W04n0033_p0260a25║  若待眾緣聚會生,自在應非自在因,
W04n0033_p0260a26║  聚時無力令不生,不聚無力令彼生。
W04n0033_p0260a27║  自在若作所不欲,彼應為他所自在,
W04n0033_p0261a01║  若作仍隨欲而作,彼於自在何所有。
W04n0033_p0261a02║  問云:若苦樂等受,是從先業等生,何為汝所許自在欲生之
W04n0033_p0261a03║果?若答是我,彼不應理。彼我及地等及自在自同類之後來體
W04n0033_p0261a04║性隨一,皆應非自在所作。我及四大微塵及自在等,豈非常耶?
W04n0033_p0261a05║既許是常,於彼不應有能生所生故。故先顯現根識等從所知青
W04n0033_p0261a06║等生故,無始以來苦樂受從善不善業生故,當說彼自在所生何
W04n0033_p0261a07║果?無彼所生果故。自在因既是常實,彼若無始,今苦樂等果云
W04n0033_p0261a08║何有始?彼久遠之受亦能為無始時來生起之實因,是無始故。
W04n0033_p0261a09║彼自在云何不能常生一切果?凡彼生一切果,待餘緣故。若無
W04n0033_p0261a10║自在所不造之果,自在生果復待何緣?若計是俱有因,彼亦應是
W04n0033_p0261a11║自在所造,彼造之即可故。若自在生果待俱有因,正因及俱有因
W04n0033_p0261a12║聚會為因,應非自在有自主之因,因緣聚會,自在無力令不生果。
W04n0033_p0261a13║若不聚會,自在亦無力能生起故。若自在雖不欲,仍由業力,生
W04n0033_p0261a14║地獄等苦果,彼自在應為他所自在,則壞自有自在能生一切。彼
W04n0033_p0261a15║自在若欲造果而後造,亦成唯依求果之欲而轉,由欲造果,彼於
W04n0033_p0261a16║自在何有?欲無常故。
W04n0033_p0261a17║  巳三、破常住微塵無因如已說竟應知:
W04n0033_p0261a18║  若以常住塵為因,彼等亦前所遮竟。
W04n0033_p0261a19║  分別論師說微塵常,為種種眾生之作者,彼等亦以前破無方
W04n0033_p0261a20║分微塵之理已遮竟,於已死者,不應復刑楚也。
W04n0033_p0261a21║  辰三、破從常神我生。分二:
W04n0033_p0261a22║  巳一、安立所許;巳二、於彼出難。今初:
W04n0033_p0261a23║  神我常為有情因,是數論師之所許,
W04n0033_p0261a24║  所謂情塵暗三法,彼德平等而住者,
W04n0033_p0261a25║  彼說是名為神我,不平等者名眾生。
W04n0033_p0261a26║  數論師云:自性生大,大生我慢,我慢生十六種積聚,十六為
W04n0033_p0261a27║變異,士夫非自性非變異。於所知二十五之內,神我是常是一,
W04n0033_p0262a01║具五相,彼是種種變異眾生之因,此數論所許也。苦樂捨三之
W04n0033_p0262a02║相,所謂情塵暗之三德,平等之分位,稱為神我。彼三不平等者,
W04n0033_p0262a03║是眾生,稱為變異。
W04n0033_p0262a04║  巳二、於彼出難。分二:
W04n0033_p0262a05║  午一、正說;午二、明中觀師無相同過。初中分三:
W04n0033_p0262a06║  未一、破神我無分常而為諸變異之自性;未二、破是常;未
W04n0033_p0262a07║三、破無先無新生之果。今初:
W04n0033_p0262a08║  於一法有三自性,不應理故神我無,
W04n0033_p0262a09║  如是三德亦有非,彼亦各有三相故,
W04n0033_p0262a10║  德等無故亦甚難,說彼聲等體性有,
W04n0033_p0262a11║  於諸無情衣等法,說有樂等亦不然,
W04n0033_p0262a12║  若諸法為彼因性,諸法豈非已觀竟,
W04n0033_p0262a13║  汝之因亦樂等性,衣等亦非神我生,
W04n0033_p0262a14║  若從衣等生樂等,衣等無時樂等無。
W04n0033_p0262a15║  若所知(有法)色等,與無分神我一,有樂等三自性,彼不應
W04n0033_p0262a16║理。不應是一故。若無一亦無多,應成無也。以此之故,無三德
W04n0033_p0262a17║自性之無分神我也。如是德體性亦非一實,彼亦別別各各有三
W04n0033_p0262a18║相故。如是觀察,若無三德等分之神我,聲等有亦甚難,彼許五
W04n0033_p0262a19║唯為神我之相故。是無心之物故,若於衣等有法樂等成就,於一
W04n0033_p0262a20║物自性中應成有亦非有。諸衣等變異物,為彼樂等因之自性若
W04n0033_p0262a21║諦實,諸法諦實成就非已觀察竟,諦實已破竟故。如汝所許,衣
W04n0033_p0262a22║等因亦是樂等等分之神我性,則亦無從彼神我而生衣等,神我無
W04n0033_p0262a23║故。若從衣等而生樂等,後衣等無故,樂等等分之神我亦應無,
W04n0033_p0262a24║無因之果無故,不應許爾,許神我常實故。
W04n0033_p0262a25║  未二、破是常:
W04n0033_p0262a26║  若謂樂等是常性,終不應為所緣境,
W04n0033_p0262a27║  若有實法顯樂等,受時何故不取相,
W04n0033_p0263a01║  若謂樂性轉微細,粗細苦樂云何分,
W04n0033_p0263a02║  若謂捨粗故成細,彼粗細等性無常,
W04n0033_p0263a03║  如是云何不應許,一切諸法無常性,
W04n0033_p0263a04║  若粗從樂出非餘,樂顯明是無常性。
W04n0033_p0263a05║  樂等自性常亦終不應有,非有如是量所緣故。若樂之顯現
W04n0033_p0263a06║有常實,生苦之時,何故不亦取樂受?應亦取也。若其時彼樂性
W04n0033_p0263a07║轉微細,已捨其粗,云何成細,應非細也。是常故,捨細樂等成
W04n0033_p0263a08║粗,捨粗等成細,轉變故,彼粗細等應成無常性,如是一切實(有
W04n0033_p0263a09║法),云何不許是無常性?理應許爾。自性異轉為異故。又粗從
W04n0033_p0263a10║樂成,是否餘實物?若是餘實物,雖遮粗仍受樂,則壞顯受之樂
W04n0033_p0263a11║即是粗樂。若非餘實物,樂亦成顯現無常性,若破粗,亦破樂也。
W04n0033_p0263a12║若許則壞樂等自性常也。
W04n0033_p0263a13║  未三、破無先無新生之果:
W04n0033_p0263a14║  若計因時所無法,果悉不生本無故,
W04n0033_p0263a15║  顯明本無今始生,雖非汝許性安住,
W04n0033_p0263a16║  若因果性不異住,食粥當成食不淨,
W04n0033_p0263a17║  亦復當以棉衣價,貿棉種子覆其身,
W04n0033_p0263a18║  若世愚夫不達此,汝師見因果同時,
W04n0033_p0263a19║  彼所安立汝亦知,云何世人不違此,
W04n0033_p0263a20║  若世所見非量性,世見顯現亦非實。
W04n0033_p0263a21║  若計生則因時應有,因時無者,果時決不能生,因之自性中
W04n0033_p0263a22║無故。汝生之義云何?若謂自性雖先有,心於境暫時先未顯現,現
W04n0033_p0263a23║方顯現也。現時顯現因時無者若許為生,先無新生之果,汝雖
W04n0033_p0263a24║不許,而許安住體是其義,僅唯名言不許也。又謂汝雖不許顯現
W04n0033_p0263a25║變異本無新生,然雖許其安住也。若果在因中不異體住,食粥應
W04n0033_p0263a26║成食不淨,粥之自性與不淨之自性,是無分一體故。若許神我自
W04n0033_p0263a27║體、諸法自性、實際、勝義,為無分之常法,則許粥之自性與不淨
W04n0033_p0264a01║自性一。又復應以棉之價購棉種子而衣著之,應可衣著,棉衣之
W04n0033_p0264a02║自性,與棉種子之自性,是無分之一故。若謂彼二自性一,而世
W04n0033_p0264a03║間愚迷,不見因時有果,故不著棉種。然汝數論之師洲生仙人等
W04n0033_p0264a04║許為一切智者,知因時有果而安立者,汝亦知之,汝食粥亦成食
W04n0033_p0264a05║不淨。汝宗世間人亦知彼性,云何不見因時有果,亦應能見。知
W04n0033_p0264a06║彼數論所安立因時有果故。又前句言許知此義之汝師,亦見不
W04n0033_p0264a07║著棉種而著布衣,顯見因時無果也。若謂世間所見非量性不了
W04n0033_p0264a08║達者,然世間人見顯現變異現行之自性,亦應非諦實,世間之見
W04n0033_p0264a09║非量故。
W04n0033_p0264a10║  午二、明中觀師無相同過:
W04n0033_p0264a11║  若彼量非勝義量,彼所量豈非虛妄,
W04n0033_p0264a12║  以是為因汝所修,空性亦妄量妄故,
W04n0033_p0264a13║  於彼實相不能觸,空法無實非所取,
W04n0033_p0264a14║  是故任何虛妄法,顯彼非實亦虛妄,
W04n0033_p0264a15║  如於夢中見子死,思彼事無之分別,
W04n0033_p0264a16║  能遮分別彼事有,彼能遮亦是虛妄。
W04n0033_p0264a17║  若謂如汝所許,應彼亦非勝義量,依彼虛妄量,能量所量,亦
W04n0033_p0264a18║不成非如量成之顛例虛妄。能緣量是虛妄故。以此之故,修汝
W04n0033_p0264a19║所許之空性,不應非顛倒,彼能緣之量是虛妄故。所知(有法)對
W04n0033_p0264a20║我等能緣空性之量虛妄,及依彼安立之空性亦是虛妄,極為應
W04n0033_p0264a21║理。以分別破諦實之決定能破,依現起所破之相而轉故。彼應
W04n0033_p0264a22║爾。所分別之法諦實成就,分別心不觸知,諦實成就之相不現
W04n0033_p0264a23║起,於彼諦實空之法諦實無有,非分別心所取故。是故凡所破虛
W04n0033_p0264a24║妄之法,彼非有破故,彼所破顯現實無是虛妄也。前喻於分別心
W04n0033_p0264a25║前,石女兒之相不現,石女兒死之相亦不現也。若能破所破之諦
W04n0033_p0264a26║實空諦實成就,覺知比量前諦實空之顯現,亦應諦實成就。若
W04n0033_p0264a27║爾,則無獨一能破之積聚,彼顯現所破諦實,顯現諦實亦應諦實
W04n0033_p0265a01║成就,彼無故,彼能破之諦實空,亦是虛妄,諦實不成。此根本
W04n0033_p0265a02║《智論》云「若稍有人空」等之義也。諦實成就之總體未現起,諦
W04n0033_p0265a03║實空不能善決定,於取空性決定所破之量應須善巧也。以此之
W04n0033_p0265a04║故,譬如夢中見子死,無子想之分別,為有子想之分別所遮,如夢
W04n0033_p0265a05║境所對治能對治二者皆是虛妄,如是虛妄之能對治,能摧伏虛妄
W04n0033_p0265a06║之所對治,以虛妄量緣虛妄之所量,亦不相違。數論師許一切所
W04n0033_p0265a07║知諦實成就,不知由虛妄量安立,故不相等也。
W04n0033_p0265a08║  辰四、結破無因義:
W04n0033_p0265a09║  故依是理以觀察,絕無無因而有者。
W04n0033_p0265a10║  以此之故,依如前說之理智辨觀,不惟無從自在神我等不同
W04n0033_p0265a11║之因而生者,且亦絕無無因能生之果,此結破從無因生也。
W04n0033_p0265a12║  辰五、破從自他生:
W04n0033_p0265a13║  若別別住若總集,諸緣悉非彼依處,
W04n0033_p0265a14║  彼既不從餘處來,於此不住不他往。
W04n0033_p0265a15║  此四句頌亦可結,明破從三邊生,亦可明破從自他二者生之
W04n0033_p0265a16║理也。苗芽等果,非住於水土暖濕等別別之諸緣中,亦非自性總
W04n0033_p0265a17║攝諸緣如盤盛棗之狀而住。彼果若有應可為所緣,而非所緣故,
W04n0033_p0265a18║其時亦非有,緣相未轉變,苗芽未生故。彼諸緣亦非自餘處來,
W04n0033_p0265a19║非依自性成就之理已成就而住,滅已亦非往餘處,纖毫自性亦
W04n0033_p0265a20║無,故從自生,從他生,及從自他二者生皆非也。總之,蘊及補特
W04n0033_p0265a21║伽羅(有法)自性無生,不從自生,不從他生,不從二者生,亦不從
W04n0033_p0265a22║無因生,類法成就。
W04n0033_p0265a23║  卯二、緣生之因:
W04n0033_p0265a24║  愚迷執此以為實,別與幻化有何別,
W04n0033_p0265a25║  凡幻師所幻化物,依諸因緣何所化,
W04n0033_p0265a26║  彼生從何處來此,彼滅何往當觀察,
W04n0033_p0265a27║  依無明等有行等,彼因無故說無生,
W04n0033_p0266a01║  造作有故如影像,此中有何諦實性。
W04n0033_p0266a02║  此依有染污愚無明,所造作安立之實法,與幻夢影等有何差
W04n0033_p0266a03║別?彼自性成就空,而顯現自性成就故。幻師所變幻化象馬等
W04n0033_p0266a04║物,彼由諸因緣所幻化之實法,若自性成就,生時應從餘處來,滅
W04n0033_p0266a05║時應往於餘處。其所從來及彼所往,亦應是常,生來自性無故,故
W04n0033_p0266a06║言補特伽羅及蘊(有法)自性無,緣生故,喻如影像也。現見所
W04n0033_p0266a07║有行及苗芽等果,以所現前無明種子等因而生,無彼諸因則不
W04n0033_p0266a08║生,是造作則等同影像,於彼有何諦實成就之性,無實性也。幻
W04n0033_p0266a09║化云等四句成,立緣生之因決定,次三句半頌為因,次半行為喻,
W04n0033_p0266a10║最後明立宗也。樂廣者如《入中論廣解》應知。
W04n0033_p0266a11║  卯三、有無生滅之因。分三:
W04n0033_p0266a12║  辰一、立因破自性生;辰二、遮自性滅;辰三、結成生死涅槃
W04n0033_p0266a13║平等性。今初:
W04n0033_p0266a14║  若時諸法自性有,何須復待因始生?
W04n0033_p0266a15║  若時彼法自性無,彼復何須待因生?
W04n0033_p0266a16║  縱以百千俱胝因,不能轉變無實理,
W04n0033_p0266a17║  無實時何能有實,能生實有別無因。
W04n0033_p0266a18║  無時不應成實有,云何能生彼法故?
W04n0033_p0266a19║  若時彼法未生起,則於無實未能離。
W04n0033_p0266a20║  若時未離無實位,則不能成彼法有,
W04n0033_p0266a21║  有實亦不能成無,彼自性應成二故。
W04n0033_p0266a22║  法自性有,何須依因,彼自性有不須生故。然若無其果,亦
W04n0033_p0266a23║何須有因?彼不能生故,一切果若因時無孤獨生者,彼無不滅之
W04n0033_p0266a24║因,是生滅也。若因時有果,生滅亦數論師所許因時有,及通常
W04n0033_p0266a25║所許自性有,即是滅已生竟故不須生也。如是云者,出於理智之
W04n0033_p0266a26║道也。故許自性空之因果,如幻及影像也。成立不實不可為因
W04n0033_p0266a27║所作境,已成就有則不須生,無者何故不生?以百千俱胝因,亦
W04n0033_p0267a01║不能令無實轉為有實,誰亦不能令無實轉成實有故。若能轉成,
W04n0033_p0267a02║未離無實之分位,抑已離耶?若未離,於無實分位,云何是實?
W04n0033_p0267a03║能不能造作果義之分位相違故。若已離從實與無實而成實,二
W04n0033_p0267a04║因之外別無異因故。復次若未離無實之分位,無實之時不能有
W04n0033_p0267a05║實,云何能成有實?無時實不生故。又若已離無實之分位而生,
W04n0033_p0267a06║法不能生與法無不能相離,法無不離,則無法有之分位,彼二分
W04n0033_p0267a07║位相違故。如無實不成實,實亦不成無實,否則若半實半無實,
W04n0033_p0267a08║一體應成二自性故。以此等理,破畢竟及實無一切之生也。苗
W04n0033_p0267a09║芽(有法)自性無生,彼有亦自性無生,無亦自性無生故,喻如石
W04n0033_p0267a10║女兒。或因時無之生滅,或因時無而生時自性成就生滅,是所破
W04n0033_p0267a11║差別也。
W04n0033_p0267a12║  辰二、遮彼自性滅:
W04n0033_p0267a13║  如無生理亦無滅,彼法亦非實有故,
W04n0033_p0267a14║  是故此一切眾生,恒時無生亦無滅。
W04n0033_p0267a15║  依上文所述之理,自性無生,如是滅亦自性無,實亦自性無
W04n0033_p0267a16║故,是諸眾生,恒時自性不生不滅,性本寂靜,自性涅槃也。
W04n0033_p0267a17║  辰三、結成生死涅槃平等性:
W04n0033_p0267a18║  眾生猶如夢幻境,若加觀察如芭蕉,
W04n0033_p0267a19║  若涅槃若不涅槃,於此性中無差別。
W04n0033_p0267a20║  三有眾生如夢,纖毫亦無自性,而能作所作不相混合,別別
W04n0033_p0267a21║安住故。以觀察真如性之理智觀察,猶如芭蕉,如有其象而顯
W04n0033_p0267a22║現,纖毫自性成就之自性亦無故。觀察真如性時,眾生非眾生,
W04n0033_p0267a23║不以唯名言安立為滿足,欲尋求安立名言有何所依,觀察已,觀
W04n0033_p0267a24║察真如時,眾生不如是,唯名言安立,即以為滿足,觀察天授來不
W04n0033_p0267a25║來,是名言觀察也。解脫欲貪等生死繫縛之涅槃入於生死牢獄
W04n0033_p0267a26║之不涅槃,亦於真如性中無差別,生死涅?自性空性同故。如
W04n0033_p0267a27║《三摩地王經》云:「三有眾生如夢境,此中無生亦無死。」《優波離
W04n0033_p0268a01║尊者請問經》云:「若緣法性而為量,無諸果亦無得果。」
W04n0033_p0268a02║  癸三、結勸於證空性應當勵力。分三:
W04n0033_p0268a03║  子一、正勸;子二、由示生死過患之門而明大悲所緣;子三、
W04n0033_p0268a04║明大悲相及行相。初中分二:
W04n0033_p0268a05║  丑一、明實際義;丑二、於證彼應勵力。今初:
W04n0033_p0268a06║  於如是空諸法中,有何可得有何失?
W04n0033_p0268a07║  誰為敬事誰毀辱,二者於我何所有?
W04n0033_p0268a08║  或由於苦或由樂,不樂何有樂何有?
W04n0033_p0268a09║  若於此理尋求已,誰為貪者何所貪?
W04n0033_p0268a10║  觀已現生於世間,誰人從於此處死?
W04n0033_p0268a11║  誰人復往彼處生,誰為所親誰所愛?
W04n0033_p0268a12║  如上文所說之理,自性空之諸法,若自自性一分而量度之,
W04n0033_p0268a13║於得生貪有何得?於失生瞋有何失?纖毫亦無。若人恭敬承
W04n0033_p0268a14║事,或作毀辱,有何饒益損害?誰為彼求得或防止,而勤勵力?
W04n0033_p0268a15║諦實苦樂從何因出,非是所欲,自性成就之憂喜復何所有?以於
W04n0033_p0268a16║實際義觀察之理,尋求其自性,貪著依何生起?誰為貪著者?緣
W04n0033_p0268a17║何境貪著?貪著三輪自性空故。如是觀察業,及造業者等,此生
W04n0033_p0268a18║存之世間有情,誰於此有死?死自性不成故。後生云何出生?
W04n0033_p0268a19║前生云何出生?誰為作饒益之親?誰為悅意之友?毫無自性
W04n0033_p0268a20║故。如是契入實際之理,世間八法,應勵力捨置也。
W04n0033_p0268a21║  丑二、於證彼應勵力:
W04n0033_p0268a22║  一切悉皆如虛空,願如我者咸受持。
W04n0033_p0268a23║  如是一切法悉如虛空,願如我造論者普皆受持,是斷生死根
W04n0033_p0268a24║本及趨一切智道之主要故。如我者論主之謙詞,主要勸於真性未
W04n0033_p0268a25║證達之諸異生也。
W04n0033_p0268a26║  子二、由示生死過患之門而明大悲。分五:
W04n0033_p0268a27║  丑一、現生之過患;丑二、後世之過患;丑三、思維雖生善趣
W04n0033_p0269a01║亦無暇修正法;丑四、思維暇滿難得;丑五、結明於自他生死苦應
W04n0033_p0269a02║厭患。今初:
W04n0033_p0269a03║  諸求自身安樂者,由諸憤爭歡愛因,
W04n0033_p0269a04║  或極躁擾或歡喜,憂惱勤劬起鬥爭,
W04n0033_p0269a05║  互相斬殺或斫刺,由是諸罪受大苦。
W04n0033_p0269a06║  現生雖欲求自身安樂,仍不越苦之自在,欲求自他安樂故,
W04n0033_p0269a07║於怨忿爭,於親歡躍,以此為因,或極躁擾,或極歡喜,所欲不成
W04n0033_p0269a08║則憂惱,為求所欲勤劬追求與他互相斬殺斫刺,復造意等無量諸
W04n0033_p0269a09║罪,以此之故,當受極大痛苦,無果難行,諸有智者,於現生圓滿
W04n0033_p0269a10║不應貪著也。
W04n0033_p0269a11║  丑二、後世之過患:
W04n0033_p0269a12║  數數來生善趣中,受用眾多妙樂竟,
W04n0033_p0269a13║  死已還墮諸惡趣,難堪眾苦常相逼,
W04n0033_p0269a14║  三有之中險難多,愚癡繫縛恒如是,
W04n0033_p0269a15║  無明解脫互相違,實執鎖鐐困生死,
W04n0033_p0269a16║  此中難忍難比喻,三有大海苦無邊。
W04n0033_p0269a17║  一時幸遇善知識,依彼力而生善趣,猶如電閃,於短時中,數
W04n0033_p0269a18║數生死,受眾多樂,死已惡趣熱烈猛烈之苦,不可愛樂,無邊長
W04n0033_p0269a19║劫,墮於難忍諸大地獄,須受無邊之苦,應思維惡趣過患也。總
W04n0033_p0269a20║思維生死過患者,於欲色無色有,眾苦所逼,險地極多。於三有
W04n0033_p0269a21║不能超越之因,即是於解脫生死苦道真如未契入,如為生死繩所
W04n0033_p0269a22║繫縛之時,亦互相違,若未契入真如,則與解脫之因相違,為諦實
W04n0033_p0269a23║法鎖鐐所繫,唯於生死流轉而已,生死流轉者,未如是契入彼性,
W04n0033_p0269a24║生死無比,於彼生死中復有無比難忍眾苦無邊大海能超越故,應
W04n0033_p0269a25║勵力證入空性也。
W04n0033_p0269a26║  丑三、思維雖生善趣亦無暇修正法:
W04n0033_p0269a27║  作善無力極微劣,暇滿所依難保信,
W04n0033_p0270a01║  衣食活命醫藥緣,營擾饑軀常疲困,
W04n0033_p0270a02║  睡眠逼惱恒相隨,更狎愚迷作無義,
W04n0033_p0270a03║  此生無義速消逝,如是觀修極難得,
W04n0033_p0270a04║  此中複習為散亂,遮彼之道何由得。
W04n0033_p0270a05║  於三有中,雖生善趣,亦如是修善之力微劣,修善所依暇滿
W04n0033_p0270a06║之身復極短促,此中雖暫時住,亦為希長壽,沐浴按摩求醫藥等
W04n0033_p0270a07║無病之因,飢餓疲困睡眠等內外眾害之所逼惱,如是狎近惡友愚
W04n0033_p0270a08║夫等作無義事,無有閒暇,此生無義,速疾消逝,生死超越之因,
W04n0033_p0270a09║觀察真如義,亦極難得,於遮止生死之方便,應勵力也。
W04n0033_p0270a10║  丑四、思維暇滿難得:
W04n0033_p0270a11║  況復魔天恒勤求,令人墮落大惡趣,
W04n0033_p0270a12║  此中倒引多歧途,猶豫徘徊難越渡,
W04n0033_p0270a13║  有暇人身既難得,大覺出世尤難遇,
W04n0033_p0270a14║  惑業洪流截止難,嗚呼眾苦恒相續。
W04n0033_p0270a15║  於生善趣時,修空性義,應可遮止輪迴也。於彼輪諦實有法
W04n0033_p0270a16║現行貪著,及憒鬧等散亂時,無始串習輪迴生死極難遮止,遮止
W04n0033_p0270a17║方便云何可得?遮止順緣極少,違緣極近且多故,於彼略能修行
W04n0033_p0270a18║正法,仍墮大惡趣故,多有天魔等於解脫三有勤作違緣故,遮止
W04n0033_p0270a19║極難。若謂生善趣時,於諦及寶等,淨信修行,故不難解脫三有。
W04n0033_p0270a20║生善趣時,復墮正見相違品類,斷常等邊,歧途甚多,邪友牽引入
W04n0033_p0270a21║於其中,於正道猶豫之疑,亦難越渡,斷疑之內外緣難得故。今
W04n0033_p0270a22║生不得,亦可於後世求善知識修行,今生得善知識,不勤勵力,復
W04n0033_p0270a23║於後世再得有暇是為甚難,大覺出世極難得故,遇善知識亦甚難
W04n0033_p0270a24║也。縱遇善知識,得暇滿妙善身,而由放逸不善勵力,煩惱大河
W04n0033_p0270a25║亦難越渡,乃至未得解脫,續續降落故。言「嗚呼」者,謂怯弱憂
W04n0033_p0270a26║惱,苦一一相續極為痛苦,從一苦脫,復墮他苦,故於得暇滿時,
W04n0033_p0270a27║應勤思輪迴過患也。
W04n0033_p0271a01║  丑五、結明於自他生死苦應厭患:
W04n0033_p0271a02║  有情沉溺眾苦中,如是眾苦不自知,
W04n0033_p0271a03║  大苦暴流中安住,噫嘻豈不堪悲痛。
W04n0033_p0271a04║  譬如有人數數浴,數數投身大火中,
W04n0033_p0271a05║  安住如是極大苦,仍復矜炫自為樂。
W04n0033_p0271a06║  宛如不知有老死,如是行於一切處,
W04n0033_p0271a07║  定為死王所刑戮,墮落難堪惡趣中。
W04n0033_p0271a08║  如是極苦,仍執苦為樂,沉溺苦中而不自知,住於苦流之諸
W04n0033_p0271a09║有情,悲心愍念,作如是言,噫嘻,云何能令彼等離苦,於沉溺苦
W04n0033_p0271a10║泥之有情,應為憂慮,當勤修大悲心也。如為邪師誑惑之外道,
W04n0033_p0271a11║再再洗浴,再再投火,雖為難行極苦所惱,而彼執為得解脫之方
W04n0033_p0271a12║便,自壞其安樂也。如是有情如無老死之阿羅漢而住,最後自然
W04n0033_p0271a13║不免,為死主先殺戮已,次入於難忍三惡趣苦中也。
W04n0033_p0271a14║  子三、明大悲相:
W04n0033_p0271a15║  如是眾苦大火聚,以我福德妙大雲,
W04n0033_p0271a16║  出生安樂資糧雨,安得息滅使清涼,
W04n0033_p0271a17║  安得依此無相法,恭敬勤修福德聚,
W04n0033_p0271a18║  於諸著相沉淪者,開示空性為大師。
W04n0033_p0271a19║  如前所說,難忍之苦,當降於相續者,為苦所逼,逼惱之理,
W04n0033_p0271a20║善思維已,緣念如是苦火所逼有情,從佈施等積集福德之雲,妙
W04n0033_p0271a21║善轉成藥食等自己安樂資糧,息滅彼諸惡趣之苦,我安得如是,
W04n0033_p0271a22║作是思維,若能解脫有情惡趣苦,應為解脫。作我應令彼解脫
W04n0033_p0271a23║想,應修大悲心。願為生死苦解脫之因者,我安得證入一切法自
W04n0033_p0271a24║性空,具足無所緣之般若,恭敬積集施等無邊福德資糧為彼方
W04n0033_p0271a25║便,於以實執所緣沉淪生死之有情,息滅輪迴之苦故,開示空性,
W04n0033_p0271a26║作如是想,若諸有情離生死苦,我當令彼脫離。作如是想,修大
W04n0033_p0271a27║悲心也。應以大乘道所攝之大慈悲,安立彼於性相完全圓滿悉
W04n0033_p0272a01║具諸樂悉離諸苦之圓滿正覺也。總應依靜慮修實際義,而「我」
W04n0033_p0272a02║想之我,唯於蘊施設安立而已,自性成就,自相成就,自在住理成
W04n0033_p0272a03║就,纖毫亦無。補特伽羅之有,唯是名言安立,唯安立有,及觀待
W04n0033_p0272a04║有,自性無也。當如是作意。推之於蘊等一切法,亦應如是修。
W04n0033_p0272a05║  攝頌云:乃至極尊士未求得,爾時三有根本能斷道,緣生遠
W04n0033_p0272a06║離二邊中觀見,僅於唯一品類亦未證,盡其所有於我善宣說,悉
W04n0033_p0272a07║皆是我無比上師恩,承此善根於我諸母等,愿為值遇勝乘知識
W04n0033_p0272a08║因,中觀離二邊見若未證,觸證殊妙聖位非所能,緣生性空深義
W04n0033_p0272a09║既辨折,如理精勤勵力應修行,百千億萬大劫難遭遇,龍樹所說
W04n0033_p0272a10║二諦妙善理,於茲剎土不久當沉沒,諸具慧者勤修速令生。
W04n0033_p0272a11║  壬二、出品名:
W04n0033_p0272a12║  入菩薩行論廣解佛子津梁釋般若波羅蜜多品第九
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