---
title: "中論文句釋 · 觀涅槃品第二十五"
description: "《中論文句釋》是隋代高僧常浩对龙树菩萨所著《中论》的注疏。《中论》为大乘佛教中观学派的核心经典，阐发缘起性空、不落二边的中道正见。常浩的注疏结合了中国佛教的发展，对偈颂进行了逐句阐释，深入剖析了八不中道等核心教义，为汉传佛教理解中观思想提供了重要依据。此书是研究隋唐时期三论宗义理与中观哲学传承不可或缺的权威文献，在佛教义学史上占有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxre0o50c9ti904hucfjltz"
---

### 觀涅槃品第二十五

戊（二）觀涅槃　分二：（一）牒諍；（二）答難。

己（一）牒諍　問曰：此諸有為法「有法」應是不生不滅，何以故？自性空故。若許不生不滅，那麼，許斷煩惱、滅苦而證涅槃則不應道理。

> (1) Debate on Dispute \*\*Question:\*\* These conditioned phenomena—should they not be free from arising and ceasing? Why? Because their inherent nature is emptiness. If we accept that they neither arise nor cease, then it would be unreasonable to claim that severing afflictions, extinguishing suffering, and attaining Nirvana is possible.

己（二）答難　分四：（一）示他宗不能建立涅槃；（二）明自宗所許涅槃；（三）破涅槃實有；（四）斷諍。

> (2) Responding to Difficulties — in four parts: (1) showing that other schools cannot establish Nirvana; (2) clarifying what our own school accepts as Nirvana; (3) refuting that Nirvana is ultimately real; (4) resolving disputes.

庚（一）示他宗不能建立涅槃　此諸有為法「有法」應是不生不滅，何以故？自性不空故，若許有為法不生不滅，那麼，許斷煩惱滅苦而證涅槃則不應道理。

> (1) Showing that other schools cannot establish Nirvana: These conditioned phenomena, as the subject, should be unborn and unceasing. Why? Because their nature is not empty. If one accepts that conditioned phenomena are unborn and unceasing, then it would be unreasonable to claim that cutting off afflictions and extinguishing suffering leads to the realization of Nirvana.

庚（二）明自宗所許涅槃　自宗沒有不能建立涅槃的過失，因為在勝義中彼無斷、無得、不斷、不常、不生和不滅以及遠離一切戲論者，說明涅槃故。

> (G) (2) Clarifying the Position of Our Own School on Nirvana: Our school has no fault of failing to establish Nirvana, because in ultimate truth, Nirvana is free from cessation and attainment, free from being cut off and being permanent, free from arising and ceasing, and free from all conceptual elaborations—thus it is explained as Nirvana.

庚（三）破涅槃實有　分三：（一）破涅槃有四邊；（二）破證涅槃者有四邊；（三）成立生死與涅槃義。

辛（一）破涅槃有四邊　分四：（一）；破許有邊；（二）破許無邊；（三）破許亦有亦無邊；（四）破許非有非無邊。

壬（一）破許有邊　毘婆沙師說：涅槃是有體，何以故？是滅除業及煩惱的相續故。答曰：涅槃不是有體，若是有體則涅槃應當成為有老死的相，因為沒有離開老死的有體法故。又若涅槃是有體法，那麼，涅槃則當成為有為法，何以故？凡是有體法沒有不是有為法故。又若涅槃是有體，那麼，涅槃云何不從因緣生呢？因為凡是有體法都是從因緣生故。

> (I) Refuting the View That Nirvana Exists as a Substance The Vibhajyavādins claim: "Nirvana has real existence. Why? Because it is the ceasing of the continuity of karma and defilements." We reply: Nirvana is not a substance. If it were a substance, it would inevitably be subject to aging and death, since no existing entity is free from aging and death. Moreover, if Nirvana were an existing entity, it would be a conditioned phenomenon—for whatever exists as a substance is necessarily conditioned. And if Nirvana were a substance, how could it not arise from causes and conditions? For all existing things arise from causes and conditions.

壬（二）破許無邊　經部師說：涅槃是實有的無體？答曰：若涅槃是無體，無體云何有自性呢？彼涅槃既是無體，那麼，無體則不應有自性故。又若涅槃是有自性的無體，則涅槃應是依因緣生，因為不從因緣生的無體法非有故。問曰：有體與無體若無自性，那麼涅槃則應成完全沒有？答曰：不成。因為從前世到現世和從現世到後世三有相續的有體法，皆是依因緣而安立的，或是以無明為因而有的；若不依因緣及沒有無明為因的一切戲論寂滅的滅諦，即說為涅槃故。又涅槃有體與無體皆不應有自性，何以故？佛說斷除三有生滅名為涅槃故。

壬（三）破許亦有邊亦無邊　有一種裸形外道說：涅槃是亦有體亦無體，由於若就無煩惱與無生來說即是無體；若就涅槃自己來說即是有體。答曰：涅槃非是亦有體亦無體，何以故？若涅槃是亦有體亦無體，則凡是有體無體應成解脫，此不應理。若涅槃是有自性的有體無體，那麼，涅槃應不是不依因緣生，因為有體無體若有自性，則必須依因緣生故。又涅槃應非是有體無體，因為涅槃是無為法，而有體生與無體壞滅皆是有為法故。又涅槃如何有有體與無體？此二法相違故，因為有體與無體二法在一法上不能同時共有故。如暗與明不能共有。

> (III) Refuting the View That Nirvana Is Both Existent and Nonexistent There is a type of naked ascetic sect that claims: Nirvana is both existent and nonexistent in substance. This is because, from the perspective of being free from afflictions and beyond birth, it is nonexistent; but from the perspective of Nirvana itself, it is existent. Response: Nirvana is not both existent and nonexistent in substance. Why? If Nirvana were both existent and nonexistent in substance, then anything that is both existent and nonexistent would achieve liberation, which is unreasonable. If Nirvana had an inherently existing nature of being both existent and nonexistent, then Nirvana would not be independent of causes and conditions—because anything with an inherent nature of existence or nonexistence must arise dependent on causes and conditions. Furthermore, Nirvana cannot be both existent and nonexistent because Nirvana is an uncompounded phenomenon, while existence (which involves birth) and nonexistence (which involves cessation) are both compounded phenomena. Moreover, how could Nirvana possess both existence and nonexistence? These two qualities are mutually contradictory—existence and nonexistence cannot coexist simultaneously in a single phenomenon, just as darkness and light cannot coexist together.

壬（四）破許非有邊非無邊　若說涅槃非有體、非無體是自性有，亦不合理，何以故？若有體無體是有自性，固可說非有體、非無體有自性，但是，有體與無體二法皆非自性有故。又涅槃「有法」是非有體及非無體應無自性，何以故？若亦非有體與亦非無體是有自性，那麼，須有現證彼是亦非有體、亦非無體的人，但是，無有如此現證的人故。

辛（二）破證涅槃者有四邊　如來「有法」無有自性，何以故？如來涅槃後和現在住世，皆不應說有、無、亦有亦無和非有非無是自性有故。

> Now I shall refute the notion that nirvāṇa can be proven, which involves four extremes. The Tathāgata—the thus-gone one—has no inherent self-existence. Why? Whether after his final nirvāṇa or while he is still present in the world, one should not assert that he "exists," "does not exist," "both exists and does not exist," or "neither exists nor does not exist," because all such assertions are based on the idea of self-existence.

辛（三）成立生死與涅槃義　生死與涅槃真妄無有少分差別；涅槃與生死真妄亦無有少分差別，因為涅槃的實際是自性空，生死的實際亦是自性空故，因為就生死與涅槃二者的自性空來說毫無差別故。無記見「有法」有十四種：（一）依涅槃際有四種，謂於如來滅度後見彼為有、無、亦有亦無和非有非無。（二）依後際有四種，謂於我與世間見為有邊、無邊、亦有邊亦無邊和非有邊非無邊。（三）依前際有四種，謂於我與世間見為是常、無常、亦常亦無常和非常非無常。（四）依身命有二種，謂於身命見為是一體和是異體。一切有為法「有法」有邊、無邊、亦有邊亦無邊、非有邊非無邊，一體、異體，是常、是無常、亦常亦無常、非常非無常等皆無自性，何以故？自性空故。

庚（四）斷諍　問曰：湼槃若無自性，那麼，佛為令得湼槃故而說法當成唐勞無功？答曰：佛於任何處所，對任何補特伽羅皆未曾說一法有自性，因為佛陀息滅一切實執行相及諸戲論，常住寂滅湼槃故。

> (4) Settling Disputes Question: If Nirvana has no inherent nature, then wouldn't the Buddha's teachings aimed at attaining Nirvana be futile? Answer: The Buddha never taught, in any place or to any person, that any phenomenon possesses an inherent nature. This is because the Buddha has completely pacified all grasping at true existence and all conceptual elaborations, and dwells perpetually in the serene state of Nirvana.