大乘中觀釋論卷第十二
Treatise on the Middle Way Meditation, Volume 12
安慧菩薩造 百
Composed by the Bodhisattva Anhui
(西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣 法護 奉 詔譯)
Translated by the Imperial Preceptor, the Great Master Faxing, Tripiṭaka Master of the Western Regions, at the Imperial Command
觀業品第十七之餘
Chapter 17, Continued: Contemplating Karma
或有人言勝義諦中業果受者此皆有體如佛所言世間眾生無明所覆愛結所纏長遠世中與生死合不知先際又復說言眾生自作一切罪業。
Some may claim that in the ultimate truth, karmic actions and their results have a real, inherent existence. After all, the Buddha taught that beings in this world, shrouded by ignorance and bound by craving, wander through the long cycle of birth and death, unaware of its beginning. He also said that beings create all their own karmic burdens.
如是還復自受果報如有頌言。
眾生無明覆 愛結所縈纏
作作者受者 不一亦不異
釋曰自所作業自受果報此說畢竟此中無異相續所取果及受者皆有其體是故勝義諦中實有業果何名為業謂作者果一切有作眾生當受。
論者言汝所說業為從緣所作或非緣所作此復云何二俱不然次下頌言。
業不從緣生 不從非緣生
見有業相違 是故無作者
釋曰若有諸業從緣生者即實不實果乃有所起故於勝義諦中若有所見即成相違既無有業何有作者。
復次頌言。
無作者作業 何有業生果
既無實有業 受者當何有
釋曰若受者有體此因義不成。
阿毗曇人言若如汝言無業無果此乃謗無業果即成邪見。
論者言若業若果或有或無此不可說著斷常故此復云何故下頌言。
如佛神力化 化成具足相
是化復起化 初化名化者
諸法如化相 作作者無作
說作者等體 皆云何可有
釋曰所起化時此中云何可說作者及彼作業有實體性今所顯示其復云何皆如化相而無有異復次頌言。
諸法無有體 如乾闥婆城
煩惱業及身 作者果亦然
釋曰當知諸法如乾闥婆城及如陽燄夢等諸相變化亦然如陽燄等因緣和合所生諸法皆是世俗有所成立善趣惡趣眾生輪迴於世諦中悉有所得如我前說亦不謗無作者作業及業果報是故所說亦無過失。