T30n1574_大乘破有論
大正藏第 30 冊 No. 1574 大乘破有論
No. 1574
大乘破有論
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命一切佛諸有智者。應當如實了知諸法。此中雲何。謂一切性從無性生。亦非無性生。一切性若有生者。彼性是常。是性無實。猶如空華。當知諸法與虛空等。彼諸法生亦與空等。一切緣法皆如虛空。彼無實故。當云何有。諸法無因而復無果。亦無諸業自性可得。此中一切而無有實。無世間故無出世間。一切無生亦無有性。云何諸法而有所生。世間親愛父子眷屬。雖有所生而無其實。不從先世之所生故。亦非現世有其相故。此於世間無義可轉。猶如月中見諸影像。世間無實從分別起。此分別故分別心生。由此心為因即有身生。是故有身行於世間。蘊所成故名之為身。諸蘊皆空無有自性。蘊無自性而亦無心。以無心故是故無身。當知自性離諸分別。若無其心亦無有法。若無其身亦無有界。此中所說是無二道。此所說者是真實說。此中一切離諸所緣。此中所說離諸所緣。此中所作離諸所緣。此中所得離諸所緣。所有佈施持戒忍辱精進禪定智慧諸法如是常行。不久時中即能證得無上菩提。以慧方便安住實際。起悲愍行廣
【現代漢語翻譯】 現代漢語譯本 大正藏第 30 冊 No. 1574 大乘破有論
No. 1574
大乘破有論
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命一切佛，諸有智者，應當如實了知諸法。此中雲何？謂一切性從無性生，亦非無性生。一切性若有生者，彼性是常，是性無實，猶如空華。當知諸法與虛空等，彼諸法生亦與空等。一切緣法皆如虛空，彼無實故，當云何有？諸法無因而復無果，亦無諸業自性可得。此中一切而無有實，無世間故無出世間。一切無生亦無有性，云何諸法而有所生？世間親愛父子眷屬，雖有所生而無其實，不從先世之所生故，亦非現世有其相故。此於世間無義可轉，猶如月中見諸影像。世間無實從分別起，此分別故分別心生，由此心為因即有身生，是故有身行於世間。蘊所成故名之為身，諸蘊皆空無有自性。蘊無自性而亦無心，以無心故是故無身。當知自性離諸分別。若無其心亦無有法，若無其身亦無有界。此中所說是無二道，此所說者是真實說。此中一切離諸所緣，此中所說離諸所緣。此中所作離諸所緣，此中所得離諸所緣。所有佈施、持戒、忍辱、精進、禪定、智慧諸法如是常行，不久時中即能證得無上菩提。以慧方便安住實際，起悲愍行廣 English version Tripitaka Volume 30 No. 1574 Mahayana Refutation of Existence
No. 1574
Mahayana Refutation of Existence
Composed by Nagarjuna (Longshu Pusa)
Translated by Shi Hu, Zichen who was granted the title of 'Master of Dharma Transmission', 'Minister of the Imperial Secretariat with the title Chaofeng Daifu', and 'Acting Vice President of the Court of Imperial Sacrifices', under imperial decree.
I pay homage to all Buddhas. All wise beings should truly understand all dharmas. What is meant by this? It means that all natures arise from no-nature, and also do not arise from no-nature. If all natures were to arise, that nature would be permanent, but that nature is unreal, like flowers in the sky. Know that all dharmas are like empty space, and the arising of these dharmas is also like emptiness. All conditioned dharmas are like empty space; because they are unreal, how can they exist? Dharmas have no cause and no effect, and no self-nature of karmas can be obtained. Everything here is without reality; because there is no world, there is no transcendence of the world. All that is unarisen also has no nature; how can dharmas arise? Worldly love, fathers, sons, and relatives, although they appear to arise, have no reality, because they do not arise from previous lives, nor do they have a form in the present life. This has no meaning to convey in the world, like seeing images in the moon. The world is unreal and arises from discrimination; because of this discrimination, the discriminating mind arises, and because this mind is the cause, the body arises. Therefore, the body acts in the world. Because it is composed of skandhas (蘊), it is called the body. All skandhas are empty and have no self-nature. Skandhas have no self-nature and also have no mind; because there is no mind, there is no body. Know that self-nature is apart from all discrimination. If there is no mind, there are also no dharmas; if there is no body, there are also no realms. What is spoken here is the non-dual path; what is spoken here is the truth. Everything here is apart from all objects of perception; what is spoken here is apart from all objects of perception; what is done here is apart from all objects of perception; what is obtained here is apart from all objects of perception. All dharmas of giving (佈施, bu shi), moral conduct (持戒, chi jie), patience (忍辱, ren ru), diligence (精進, jing jin), meditation (禪定, chan ding), and wisdom (智慧, zhi hui) are practiced constantly in this way, and in a short time, one can attain unsurpassed Bodhi (無上菩提, wu shang pu ti). Abiding in reality with wisdom and skillful means, one initiates compassionate actions extensively.
【English Translation】 English version Tripitaka Volume 30 No. 1574 Mahayana Refutation of Existence
No. 1574
Mahayana Refutation of Existence
Composed by Nagarjuna (Longshu Pusa)
Translated by Shi Hu, Zichen who was granted the title of 'Master of Dharma Transmission', 'Minister of the Imperial Secretariat with the title Chaofeng Daifu', and 'Acting Vice President of the Court of Imperial Sacrifices', under imperial decree.
I pay homage to all Buddhas. All wise beings should truly understand all dharmas. What is meant by this? It means that all natures arise from no-nature, and also do not arise from no-nature. If all natures were to arise, that nature would be permanent, but that nature is unreal, like flowers in the sky. Know that all dharmas are like empty space, and the arising of these dharmas is also like emptiness. All conditioned dharmas are like empty space; because they are unreal, how can they exist? Dharmas have no cause and no effect, and no self-nature of karmas can be obtained. Everything here is without reality; because there is no world, there is no transcendence of the world. All that is unarisen also has no nature; how can dharmas arise? Worldly love, fathers, sons, and relatives, although they appear to arise, have no reality, because they do not arise from previous lives, nor do they have a form in the present life. This has no meaning to convey in the world, like seeing images in the moon. The world is unreal and arises from discrimination; because of this discrimination, the discriminating mind arises, and because this mind is the cause, the body arises. Therefore, the body acts in the world. Because it is composed of skandhas (蘊), it is called the body. All skandhas are empty and have no self-nature. Skandhas have no self-nature and also have no mind; because there is no mind, there is no body. Know that self-nature is apart from all discrimination. If there is no mind, there are also no dharmas; if there is no body, there are also no realms. What is spoken here is the non-dual path; what is spoken here is the truth. Everything here is apart from all objects of perception; what is spoken here is apart from all objects of perception; what is done here is apart from all objects of perception; what is obtained here is apart from all objects of perception. All dharmas of giving (佈施, bu shi), moral conduct (持戒, chi jie), patience (忍辱, ren ru), diligence (精進, jing jin), meditation (禪定, chan ding), and wisdom (智慧, zhi hui) are practiced constantly in this way, and in a short time, one can attain unsurpassed Bodhi (無上菩提, wu shang pu ti). Abiding in reality with wisdom and skillful means, one initiates compassionate actions extensively.
度眾生。雖復如是有所得相。一切智性而不可說得。彼一切法但有名字。一切但于有想中住。現前無實差別所生。差別生法而無所有。彼一切法本無有名。但以假名而表了故。當知諸法而無實體。一切皆從分別所生。此中若無分別者。即同虛空離諸分別。如說眼者能見於色。作此說者是真實語。世間有諸邪執心者。執此所說如實而轉。彼一切法聚類所現。當知此說是佛所說。是故應知。此中義者眼不見色。乃至意不知法。若如是知是為智者。即能通達第一義諦。如是乃名最上真實。我今依經。如是略說。
大乘破有論
【現代漢語翻譯】 現代漢語譯本： 度化眾生。即使像這樣有所得的表象，一切智慧的本性也是不可言說的。那些一切法都只是名字，一切都只是存在於想像之中。顯現於眼前並沒有真實的差別產生，差別產生之法實際上什麼也沒有。那些一切法本來沒有名字，只是用假名來表示和說明，應當知道諸法沒有實體，一切都是從分別念所產生。這裡如果沒有分別念，就如同虛空一樣遠離各種分別。比如，如果說眼睛能看見顏色，這樣說是真實的。世間有各種心懷邪見的執著者，他們執著于這種說法，認為它是真實不變的。要知道，那些一切法都是聚合顯現的，應當知道這種說法是佛所說的。因此應該知道，這裡的真義是眼睛實際上並沒有看見顏色，乃至意識實際上並沒有覺知法。如果能這樣理解，就是有智慧的人，就能通達第一義諦。這樣才稱得上是最上等的真實。我現在依據佛經，這樣簡略地說。 《大乘破有論》
【English Translation】 English version: To liberate sentient beings. Even with such appearances of attainment, the nature of all wisdom is inexpressible. All those dharmas are merely names; everything dwells only in thought. What appears before us has no real difference arising; the dharma of difference arising is actually without substance. All those dharmas originally have no names, but are expressed and explained through assumed names. It should be known that all dharmas have no substance; everything arises from discrimination. If there is no discrimination here, it is like empty space, free from all discriminations. For example, if it is said that the eye can see color, saying this is true. In the world, there are various deluded and attached individuals who cling to this statement, believing it to be real and unchanging. Know that all those dharmas are manifested from aggregation; it should be known that this statement is what the Buddha said. Therefore, it should be known that the true meaning here is that the eye does not actually see color, and even the consciousness does not actually perceive dharma. If one can understand in this way, one is wise and can penetrate the ultimate truth (Paramārtha, 第一義諦). Only then can it be called the supreme truth. I am now relying on the scriptures to briefly explain in this way. Mahāyāna Refutation of Existence (大乘破有論)