十 八不的因緣義
The Meaning of Dependent Origination: The Eight Negations
八不的因緣義者，如中論云：『不生亦不滅，不常亦不斷，不一亦不異，不來亦不出，能說是因緣，善滅諸戲論』。因緣，有的論上譯為緣起，故因緣即緣起。或曰「因緣生」，「緣生」，「因緣所生法」，「眾因緣生法」，此等名詞，雖可為別解，而有時卻相同一致。例十二因緣即十二緣起。緣起之廣義不僅指十二緣起。應知凡是思想可思想，言說可言說，世俗勝義一切諸法，皆可名為緣起。而此一切待緣而起之因緣法，以不生不滅等八種不義說明，故名八不因緣。是八不因緣義，能滅一切妄執，故云能說是因緣善滅諸戲論。此八不因緣義，在中論、般若燈論、中觀釋論等有針對外道、小乘等執之解說。今但引青目釋直以一世間現見事物說明者如下：論曰：
復次、萬物不生，何以故？世間現見故，世間眼見劫初穀不生。何以故？離劫初穀今穀不可得，若離劫初穀有今穀者，則應有生；而實不爾，是故不生。問曰：若不生則應滅！答曰：不滅，何以故？世間現見故，世間眼見劫初穀不滅。若滅、則今不應有穀；而實有穀，是故不滅。問曰：若不滅則應常！答曰：不常，何以故？世間現見故，世間眼見萬物不常。如穀芽時種則變壞，是故不常。問曰：若不常則應斷！答曰：不斷，何以故？世間現見故，世間眼見萬物不斷。如從穀有芽，是故不斷，若斷不應相續。問曰：若爾者萬物是一！答曰：不一，世間現見故，世間眼見萬物不一。如穀不作芽，芽不作穀。若穀作芽芽作穀者，應是一；而實不爾，是故不一。問曰：若不一則應異！答曰：不異，何以故？世間現見故，世間眼見萬物不異。若異者何故分別穀芽、穀莖、穀葉，不說樹芽、樹根、樹葉，是故不異。問曰：若不異應有來！答曰：無來，何以故？世間現見故，世間眼見萬物不來。如穀子芽無所從來。若來者芽應從餘處來。如鳥來栖樹；而實不爾，是故不來。問曰：若不來應有出！答曰：不出，何以故？世間現見故，世間眼見萬物不出。若有出應見芽從穀出。如蛇從穴出；而實不爾，是故不出。
若從因緣明八不之深義，則入下節現事實性——「眾因緣生法，我說即是空」等。今以八不義說明因緣所生法，故為現變實事。龍樹菩提心論云：『知此諸法空，而依業果者』；是就業果而明空性，雖空而不壞業果也。
If we illuminate the profound meaning of the Eight Negations through conditioned arising, we arrive at the next section's teaching on the reality of phenomena: "Whatever arises in dependence on conditions, that I declare to be emptiness." Here, the Eight Negations explain that all things born of causes and conditions are actual, changing realities. As Nāgārjuna’s *Treatise on the Bodhi Mind* says: "Those who know all dharmas are empty, yet rely on karma and its results"—this shows that emptiness is taught in relation to karma and its effects; although empty, it does not negate the law of cause and effect.
此節現變實事總有十段，亦可從第五段色、心的剎那起滅，直接第十段八不的因緣義。以就業果所依之色心法上，直明八不因緣義，其中四段不須亦可；以業因緣果法即不生不滅等八不因緣法也。由此、故後期之中觀論師，每每排斥唯識論之色、心等種子現行實因緣法。然細究色心等種現因緣法義，在龍樹根本論中不但可容納，而亦正須引申闡明。故今以八不的因緣義，列於六至九之四段後，以明色心種現諸因緣法，皆八不因緣法，皆性空緣起法。故唯識與中觀義不相違。
This section illustrates actual events in ten parts. Alternatively, one can proceed directly from the fifth part—the momentary arising and ceasing of form and mind—to the tenth part—the principle of dependent origination through the eight negations. By directly applying the eight-negation principle of dependent origination to the phenomena of form and mind that serve as the basis for karmic results, the four intermediate sections may be omitted. This is because the law of karmic causes and effects is itself the eight-negation principle of dependent origination—that is, neither arising nor ceasing, and so on. Consequently, later Mādhyamika scholars often rejected the Yogācāra concept of substantial causes and effects involving seeds and their actualization within form and mind. However, a careful examination of the meaning of causes and effects based on seeds and actualization in form and mind reveals that this concept can not only be accommodated within Nāgārjuna’s foundational treatise but is also precisely what needs to be further developed and clarified. Thus, in the present work, the eight-negation principle of dependent origination is placed after the fourth section (sections six through nine), to clarify that the causal relationships of seeds and their actualization in form and mind are all instances of the eight-negation principle of dependent origination and are all processes of emptiness-dependent arising. Therefore, Yogācāra and Mādhyamaka are not contradictory.
（法舫記）
(Recorded by Fafang)