English
English version If the destruction of 'bhava' (existence) is the destruction of 'bhavin' (the existent), then why speak of 'sahajāta' (co-arising)? If so, impermanence (anitya, impermanence) should only occur when 'bhava' is destroyed. Therefore, although impermanence is 'co-arising', it is not the case that it destroys 'the existent' later. 'Being' (bhava, existence) and 'non-being' (abhāva, non-existence) cannot be established together, nor can they be established separately, therefore 'being' and 'non-being' are both empty (śūnya, emptiness). Because 'being' and 'non-being' are empty, all 'saṃskṛta' (conditioned things) are empty; because all 'saṃskṛta' are empty, 'asaṃskṛta' (unconditioned things) are also empty; because 'saṃskṛta' and 'asaṃskṛta' are empty, sentient beings (sattva, sentient beings) are also empty. Chapter Eight: Observation of Nature Furthermore, all dharmas (dharma, phenomena) are empty. Why? Because dharmas have no inherent nature (svabhāva, own-being). As it is said: 'Seeing the characteristic of change (vikāra-lakṣaṇa, characteristic of change), dharmas have no inherent nature; dharmas without inherent nature are also non-existent, therefore all dharmas are empty.' If dharmas had inherent nature, they should not change; but we see that all dharmas change, therefore it should be known that dharmas have no inherent nature. Furthermore, if dharmas had a fixed inherent nature, they should not arise from conditions (pratyaya, conditions); if inherent nature arises from conditions, then inherent nature is a created thing; that which is not created and does not depend on others is called inherent nature, therefore all dharmas are empty. Question: 'If all dharmas are empty, then there is no arising (utpāda, arising) and no ceasing (nirodha, cessation); if there is no arising and ceasing, then there is no suffering truth (duḥkha-satya, truth of suffering); if there is no suffering truth, then there is no origin truth (samudaya-satya, truth of origin); if there are no suffering and origin truths, then there is no cessation truth (nirodha-satya, truth of cessation); if there is no cessation of suffering, then there is no path to the cessation of suffering (mārga-satya, truth of the path). If dharmas are empty and without inherent nature, then there are no Four Noble Truths (catvāri ārya satyāni, Four Noble Truths); if there are no Four Noble Truths, then there are no Four Fruits of the Śrāmaṇa (catvāri śrāmaṇya phalāni, Four Fruits of the Contemplative Life); if there are no Four Fruits of the Śrāmaṇa, then there are no noble ones (ārya, noble ones). If these are not, then there is no Buddha (Buddha, the awakened one), no Dharma (Dharma, the teachings), and no Saṃgha (Saṃgha, the community), and there are no worldly dharmas (laukika dharma, mundane phenomena) either. This is not right, therefore dharmas should not be entirely empty.' Answer: 'There are two truths (satya, truths): one is the conventional truth (saṃvṛti-satya, conventional truth), and the other is the ultimate truth (paramārtha-satya, ultimate truth). It is by relying on the conventional truth that the ultimate truth can be spoken of; if one does not rely on the conventional truth, then the ultimate truth cannot be spoken of; if one cannot attain the ultimate truth, then one cannot attain nirvāṇa (nirvāṇa, liberation). If a person does not know the two truths, then they do not know what benefits oneself, what benefits others, and what benefits both. If one knows the conventional truth, then one knows the ultimate truth; if one knows the ultimate truth, then one knows the conventional truth.' --------------------------------------------------------------------------------
Chinese
。汝今闻说世谛，谓是第一义谛，是故堕在失处。诸佛因缘法，名为甚深第一义，是因缘法无自性，故我说是空。 “若诸法不从众缘生，则应各有定性，五阴不应有生灭相；五阴不生不灭，即无无常；若无无常，则无苦圣谛。若无苦圣谛，则无因缘生法集圣谛。诸法若有定性，则无苦灭圣谛。何以故？性无变异故。若无苦灭圣谛，则无至苦灭道。是故若人不受空，则无四圣谛；若无四圣谛，则无得四圣谛；若无得四圣谛，则无知苦、断集、证灭、修道，是事无故则无四沙门果；无四沙门果故，则无得、向者。若无得、向者，则无佛；破因缘法故，则无法；以无果故，则无僧；若无佛、法、僧，则无三宝。若无三宝，则坏世俗法。此则不然，是故一切法空。 “复次，若诸法有定性，则无生无灭、无罪无福；无罪福果报，世间常是一相。是故当知诸法无性。 “若谓诸法无自性、从他性有者，是亦不然。何以故？若无自性，云何从他性有？因自性有他性故。又他性即亦是自性。何以故？他性即是他自性故。若自性不成，他性亦不成；若自性、他性不成，离自性、他性何处更有法？若有不成，无亦不成。是故今推求无自性、无他性，无有、无无故，一切有为法空。有为法空故，无为法亦空；有为、无 现代汉语译本：你现在听闻的世俗谛（Samvriti-satya，相对真理），却认为是第一义谛（Paramartha-satya，绝对真理），所以陷入了错误的境地。诸佛所说的因缘法，名为甚深的第一义谛，而这因缘法是没有自性的，所以我才说它是空。 如果诸法不是从众多的因缘和合而生，那么就应该各自具有固定的自性，五阴（Panca-skandha，色、受、想、行、识）就不应该有生灭的现象；五阴不生不灭，就没有无常；如果没有无常，就没有苦圣谛（Dukkha-satya，苦谛）。如果没有苦圣谛，就没有因缘生法的集圣谛（Samudaya-satya，集谛）。如果诸法有固定的自性，就没有苦灭圣谛（Nirodha-satya，灭谛）。为什么呢？因为自性没有变异的缘故。如果没有苦灭圣谛，就没有通往苦灭的道。所以如果有人不接受空，就没有四圣谛（Catur-arya-satya，苦、集、灭、道）；如果没有四圣谛，就无法证得四圣谛；如果无法证得四圣谛，就无法知苦、断集、证灭、修道，这些事情不存在，就没有四沙门果（Catur-sramanya-phala，须陀洹果、斯陀含果、阿那含果、阿罗汉果）；没有四沙门果，就没有证得果位者和趋向果位者。如果没有证得果位者和趋向果位者，就没有佛；破坏因缘法，就没有法；因为没有果，就没有僧；如果没有佛、法、僧，就没有三宝（Tri-ratna，佛宝、法宝、僧宝）。如果没有三宝，就破坏了世俗法。事实并非如此，所以一切法都是空。 再次，如果诸法有固定的自性，就没有生灭、没有罪福；没有罪福的果报，世间将永远是一种状态。所以应当知道诸法没有自性。 如果认为诸法没有自性，而是从他性而有，这也是不对的。为什么呢？如果没有自性，怎么能从他性而有呢？因为有自性才有他性。而且他性也就是自性。为什么呢？因为他性就是他的自性。如果自性不能成立，他性也不能成立；如果自性、他性都不能成立，离开自性、他性，哪里还有其他的法呢？如果有不能成立，无也不能成立。所以现在推求没有自性、没有他性，没有有、没有无，一切有为法（Samskrta，因缘和合而成的法）都是空。有为法空，无为法（Asamskrta，非因缘和合的法）也空；有为、无
English
English version: Now you hear about conventional truth (Samvriti-satya), and you consider it to be the ultimate truth (Paramartha-satya), therefore you have fallen into error. The Dharma of Dependent Origination taught by all Buddhas is called the profound ultimate truth, and this Dharma of Dependent Origination has no inherent existence, therefore I say it is emptiness. If all dharmas did not arise from various conditions, then each should have a fixed nature, and the five skandhas (Panca-skandha, form, feeling, perception, mental formations, and consciousness) should not have the characteristics of arising and ceasing; if the five skandhas neither arise nor cease, then there is no impermanence; if there is no impermanence, then there is no Truth of Suffering (Dukkha-satya). If there is no Truth of Suffering, then there is no Truth of the Accumulation of the causes of suffering (Samudaya-satya). If all dharmas had a fixed nature, then there would be no Truth of the Cessation of Suffering (Nirodha-satya). Why? Because nature does not change. If there is no Truth of the Cessation of Suffering, then there is no path to the cessation of suffering. Therefore, if one does not accept emptiness, then there are no Four Noble Truths (Catur-arya-satya, suffering, its origin, its cessation, and the path to its cessation); if there are no Four Noble Truths, then one cannot attain the Four Noble Truths; if one cannot attain the Four Noble Truths, then one cannot know suffering, abandon its causes, realize cessation, and cultivate the path, and if these things do not exist, then there are no Four Fruits of the Ascetic Life (Catur-sramanya-phala, Stream-enterer, Once-returner, Non-returner, Arhat); if there are no Four Fruits of the Ascetic Life, then there are no attainers and those on the path to attainment. If there are no attainers and those on the path to attainment, then there is no Buddha; if the Dharma of Dependent Origination is destroyed, then there is no Dharma; because there is no fruit, then there is no Sangha; if there is no Buddha, Dharma, and Sangha, then there are no Three Jewels (Tri-ratna, Buddha, Dharma, Sangha). If there are no Three Jewels, then conventional truth is destroyed. This is not the case, therefore all dharmas are empty. Furthermore, if all dharmas had a fixed nature, then there would be no birth and death, no sin and merit; without the karmic consequences of sin and merit, the world would always be in one state. Therefore, you should know that all dharmas have no inherent existence. If you say that all dharmas have no inherent existence, but exist from other-existence, that is also not correct. Why? If there is no inherent existence, how can there be existence from other-existence? Because other-existence exists due to inherent existence. Moreover, other-existence is also inherent existence. Why? Because other-existence is its own inherent existence. If inherent existence cannot be established, other-existence also cannot be established; if inherent existence and other-existence cannot be established, apart from inherent existence and other-existence, where else is there any dharma? If existence cannot be established, non-existence also cannot be established. Therefore, now we investigate and find that there is no inherent existence, no other-existence, no existence, no non-existence, so all conditioned dharmas (Samskrta, compounded dharmas) are empty. Because conditioned dharmas are empty, unconditioned dharmas (Asamskrta, uncompounded dharmas) are also empty; conditioned and unconditioned -------------------------------------------------------------------------------- 为尚空，何况我耶？” 观因果门第九
Chinese
复次，一切法空。何以故？诸法自无性，亦不从余处来。如说： 果于众缘中， 毕竟不可得， 亦不余处来， 云何而有果？ 众缘若一一中、若和合中，俱无果，如先说。又是果不从余处来，若余处来者则不从因缘生，亦无众缘和合功。若果众缘中无，亦不从余处来者，是即为空。 果空故，一切有为法空；有为法空故，无为法亦空；有为、无为尚空，何况我耶？ 观作者门第十 复次，一切法空。何以故？自作、他作、共作、无因作，不可得故。如说： 自作及他作， 共作无因作， 如是不可得， 是则无有苦。 苦自作，不然。何以故？若自作即自作其体，不得以是事即作是事，如识不能自识，指不能自触，是故不得言自作。 他作亦不然，他何能作苦？ 问曰：“众缘名为他，众缘作苦故名为他作，云何言不从他作？” 答曰：“若众缘名为他者，苦则是众缘作；是苦从众缘生，则是众缘性；若即是众缘性，云何名为他？如泥瓶，泥不名为他；又如金钏，金不名为他；苦亦如是，从众缘生故，众缘不得名为他。 “复次，是众缘亦不自性有，故不得自在，是故不得言从 现代汉语译本： ‘连尚且是空，更何况我呢？’ 观因果门第九 再者，一切法皆是空。为什么呢？因为诸法本身没有自性，也不是从其他地方来的。正如经文所说： ‘果在众多因缘中， 终究是不可得的， 也不是从其他地方来的， 怎么会有果呢？’ 众多因缘如果一一单独存在，或者和合在一起，都没有果，如先前所说。而且果不是从其他地方来的，如果从其他地方来，那就不是从因缘生，也没有众多因缘和合的作用。如果果在众多因缘中没有，也不是从其他地方来的，那么它就是空。 果是空，所以一切有为法都是空；有为法是空，所以无为法也是空；有为法和无为法尚且是空，更何况我呢？ 观作者门第十 再者，一切法皆是空。为什么呢？因为自作、他作、共作、无因作，都是不可得的。正如经文所说： ‘自作以及他作， 共作和无因作， 这些都是不可得的， 那么就没有苦了。’ 苦是自己造成的，不是这样的。为什么呢？如果是自己造成的，那就是自己造自己的本体，不能用这件事来造这件事，就像识不能自己认识自己，手指不能自己触摸自己，所以不能说是自作。 是他作，也不是这样的，他怎么能造苦呢？ 有人问：‘众多因缘名为他，众多因缘造苦，所以名为他作，为什么说不是从他作呢？’ 回答说：‘如果众多因缘名为他，那么苦就是众多因缘造的；这苦是从众多因缘生的，那就是众多因缘的自性；如果就是众多因缘的自性，怎么能名为他呢？就像泥瓶，泥不能名为他；又像金钏，金不能名为他；苦也是这样，从众多因缘生，所以众多因缘不能名为他。’ ‘再者，这些众多因缘也没有自性，所以不能自在，因此不能说是从