觀縛解品第十六
Chapter 16: Bondage and Liberation
此中應問云何諸法於勝義諦有性無性二俱無體若其然者即無生死亦無涅槃無縛無解以勝義諦中諸法無性故如是即應一切皆無此云何說眾生於彼諸趣徃來數數生滅荅若言諸行或彼眾生有徃來者此所分別為是常邪為無常邪二俱不然故下頌言。
諸行若輪轉 常即無徃來
無常無徃來 眾生亦同等
When all conditioned things turn like a wheel, What is permanent has no coming or going. Without permanence, there is no coming or going, And all beings are the same in this.
釋曰若是常者即無所作生滅無性故又常即畢竟寂滅性故若無常者已滅諸法不復生故。
He explains: If it were permanent (nitya), then no action would be possible, because arising and ceasing would have no inherent nature. Furthermore, what is permanent is by nature ultimately tranquil and still. If it were impermanent (anitya), then all dharmas would have already ceased and would not arise again.
路伽邪陀人言汝說諸行及彼眾生無徃來者成我所成何以故實無佗世來生此世亦無此世復還佗世如我宗頌言。
The followers of wrong paths say: "You speak of conditioned phenomena and living beings, yet there is no one who comes or goes. If this is true, then we have already achieved what you seek. Why? Because in truth, no one comes from another life to this life, and no one from this life goes to another life. As our traditional verse states:"
汝今且觀如是人 諸根圓具及所行
又若說彼有多聞 或為惡獸所食噉
恣佗所食為所棄 過去佗身彼即無
不還後世無怖心 應知此身唯行聚
此中意者若有覺常住即非如是眾生及行可說徃來故我所說應如是行若有人言此生之前有過去生而可為因此不遮遣何以故如入胎初覺決定自體相續有入次前覺心不離境界有能取故如後起覺我宗說者此亦不然且非今生離眼等所依決定有覺若有覺心次於入胎初覺即眼等所依定有所得以先有故若尒即有無始徃來生死隨轉彼未來生亦可相因未死有覺如現起覺若有覺相續可為因者又離彼所依無相續覺何以故唯有一覺乃至未終常如是住故。
論者言汝此所說譬喻無體亦非道理何以故且如提婆達多於相續中色覺與聲覺彼非不異境界別故如佗人相續覺。
復有人言彼諸取法若一若異常與無常皆不可說。
論者言諸取徃來常與無常俱成過失何所以邪故下頌言。
人若有徃來 於蘊處界中
五種推求無 誰受徃來者
釋曰非蘊處界諸色法中有相可取離行及識審細推求悉不可得如石女子五種推求彼說徃來亦不可得。
此中應問若如所說此蘊之外無別蘊體亦不即此蘊者云何如來亦具五蘊故頌荅言。
能取及所取 無諸有徃來
無有即無取 何有徃來者
釋曰若先離取即復無取亦非同時取體可生彼不同時性無有可立或復離體而不有故此義即是無別有取以眾生無體故此中意者如是即無能取所取由此亦無生死可得。
大乘中觀釋論卷第十
甲辰歲高麗國大藏都監奉𠡠彫造