---
title: "太虛大師全書．第五編　法性空慧學 · 壬二　果不由因作破"
description: "太虛大師全書第五編法性空慧學收錄近代佛教改革領袖釋太虛對中觀般若學的系統闡釋。本書成於民國時期，正值中國佛教面臨轉型，太虛大師融貫漢傳與藏傳中觀思想，以法性空慧為核心，深入解說龍樹中論的緣起性空義理，辨析空有關係，破斥頑空與實執。全編強調智慧解脫與人間佛教的實踐，為民國復興般若學的重要文獻，在佛教學術與修行體系中具有承先啟後的權威地位。"
url: "https://rushiwowen.co/en/r/cmpjjbgrt01met1zev85zl69t"
---

### 壬二　果不由因作破

> Chapter 2: Refuting That the Result Comes from Causes

復次、若不作不名果，縷等因不能作㲲等果，何以故？如縷等不以㲲等作故能作㲲等果，如是則無因無果。若因果俱無，則不應求因中若先有果，若先無果。

> Furthermore, if an effect is not produced, then it cannot be called an effect. For example, threads and other causes cannot produce cloth and other effects. Why? Because threads and the like are not made into cloth, and yet they are said to produce cloth as their effect. In this case, there would be neither cause nor effect. If both cause and effect are absent, then one should not seek to determine whether the effect exists in the cause beforehand or does not exist in the cause beforehand.

縷既不能作成㲲，則縷非㲲因，是無因也。又㲲既非縷所作，則不應有㲲果，是無果也。因果俱無，何得謂因中先有果耶？

> Since threads cannot be woven into cloth, threads cannot be the cause of cloth—this means there is no cause. And since cloth is not made from threads, there should be no cloth as an effect—this means there is no effect. If both cause and effect are absent, how can one say that the effect exists within the cause beforehand?