Chinese
则一切有为法皆空。何以故？一切有为法，皆是因是果。 “有为空故，无为亦空。有为、无为尚空，何况我耶？” 观缘门第三 复次，诸法缘不成。何以故？ 广略众缘法， 是中无有果； 缘中若无果， 云何从缘生？ 瓶等果，一一缘中无，和合中亦无，若二门中无，云何言从缘生？ 问曰：“云何名为诸缘？” 答曰： “四缘生诸法， 更无第五缘， 因缘次第缘， 缘缘增上缘。” 四缘者：因缘、次第缘、缘缘、增上缘。因缘者，随所从生法，若已从生、今从生、当从生，是法名因缘。次第缘者，前法已灭次第生，是名次第缘。缘缘者，随所念法，若起身业、若起口业、若起心心数法，是名缘缘。增上缘者，以有此法故彼法得生，此法于彼法为增上缘。如是四缘，皆因中无果。若因中有果者，应离诸缘而有果，而实离缘无果。若缘中有果者，应离因而有果，而实离因无果。若于缘及因有果者，应可得，以理推求而不可得，是故二处俱无。如是一一中无、和合中亦无，云何得言果从缘生？ 复次： 若果缘中无， 而从缘中出， 是果何不从， 非缘中而出？ 若谓果，缘中无而从缘生者，何故不从非缘生？二 现代汉语译本： 那么一切有为法（Samskrta dharma，指由因缘和合而成的、会生灭变化的法）都是空性的。为什么呢？因为一切有为法，都是因也是果。 ‘因为有为法是空性的，所以无为法（Asamskrta dharma，指不生不灭、不依赖因缘的法）也是空性的。有为法、无为法尚且是空性的，更何况‘我’呢？’ 观缘门 第三 再者，诸法（Dharma，指一切事物和现象）由因缘和合不能成立。为什么呢？ 广略众缘法， 是中无有果； 缘中若无果， 云何从缘生？ 瓶子等果，在每一个个别的缘中没有，在众缘和合中也没有，如果在这两种情况下都没有，怎么能说果是从因缘产生的呢？ 问：‘什么叫做诸缘呢？’ 答： ‘四缘生诸法， 更无第五缘， 因缘次第缘， 缘缘增上缘。’ 四缘是：因缘（Hetu-pratyaya）、次第缘（Samanantara-pratyaya）、缘缘（Alambana-pratyaya）、增上缘（Adhipati-pratyaya）。因缘是指，随其所从生之法，无论是已生、今生、当生，此法名为因缘。次第缘是指，前法已灭，后法次第生起，这名为次第缘。缘缘是指，随其所念之法，无论是起身业、起口业、起心心数法，这名为缘缘。增上缘是指，因为有此法，所以彼法得以生起，此法对于彼法来说是增上缘。像这样的四缘，都是在因中没有果。如果因中本来就有果，那么就应该离开诸缘而有果，但实际上离开因缘就没有果。如果缘中本来就有果，那么就应该离开因而有果，但实际上离开因就没有果。如果在缘和因中都有果，那么这个果应该是可以得到的，但用道理推求却不可得，所以这两个地方都没有果。像这样，在每一个个别的缘中没有，在众缘和合中也没有，怎么能说果是从因缘产生的呢？ 再者： 若果缘中无， 而从缘中出， 是果何不从， 非缘中而出？ 如果说果在缘中没有，却能从缘中产生，那么这个果为什么不从非缘中产生呢？这两种情况...
English
English version: Then all conditioned dharmas (Samskrta dharma, referring to phenomena that arise from the combination of causes and conditions and are subject to birth and death) are empty. Why? Because all conditioned dharmas are both causes and effects. 'Because conditioned dharmas are empty, unconditioned dharmas (Asamskrta dharma, referring to phenomena that are not subject to birth and death and do not depend on causes and conditions) are also empty. If conditioned and unconditioned dharmas are empty, what about 'I'?' Chapter 3: Observation on Conditions Furthermore, the arising of dharmas (Dharma, referring to all things and phenomena) from conditions is untenable. Why? The many conditions, whether broad or concise, Do not contain the result within them; If the conditions do not contain the result, How can it arise from conditions? The result, such as a pot, is not found in each individual condition, nor is it found in the combination of conditions. If it is not found in either of these two cases, how can it be said that the result arises from conditions? Question: 'What are called the various conditions?' Answer: 'The four conditions give rise to all dharmas, There is no fifth condition; Causal condition, immediate condition, Object-condition, dominant condition.' The four conditions are: causal condition (Hetu-pratyaya), immediate condition (Samanantara-pratyaya), object-condition (Alambana-pratyaya), and dominant condition (Adhipati-pratyaya). Causal condition refers to the dharma from which something arises, whether it has already arisen, is arising now, or will arise in the future; this dharma is called the causal condition. Immediate condition refers to the preceding dharma that has ceased, followed by the arising of the subsequent dharma in sequence; this is called the immediate condition. Object-condition refers to the dharma that is being contemplated, whether it gives rise to bodily karma, verbal karma, or mental and mental-related dharmas; this is called the object-condition. Dominant condition refers to the fact that because this dharma exists, that dharma is able to arise; this dharma is the dominant condition for that dharma. These four conditions all lack the result within the cause. If the result were already present in the cause, then the result should exist independently of the conditions, but in reality, there is no result without conditions. If the result were already present in the conditions, then the result should exist independently of the cause, but in reality, there is no result without a cause. If the result were present in both the conditions and the cause, then this result should be obtainable, but it is not obtainable through logical reasoning; therefore, the result is absent in both places. Thus, it is absent in each individual condition and also absent in the combination of conditions; how can it be said that the result arises from conditions? Furthermore: If the result is not in the conditions, Yet it emerges from the conditions, Why does this result not arise From non-conditions? If it is said that the result is not in the conditions but arises from the conditions, then why does this result not arise from non-conditions? These two cases... -------------------------------------------------------------------------------- 俱无故。是故无有因缘能生果者。
Chinese
果不生故，缘亦不生。何以故？以先缘后果故。缘果无故，一切有为法空；有为法空故，无为法亦空；有为、无为空故，云何有我耶？ 观相门第四 复次，一切法空。何以故？ 有为及无为， 二法俱无相； 以无有相故， 二法则皆空。 有为法不以相成。 问曰：“何等是有为相？” 答曰：“万物各有有为相，如牛，以角、峰、垂𩑶、尾端有毛，是为牛相。如瓶，以底平、腹大、颈细、唇粗，是为瓶相。如车，以轮、轴、辕、轭，是为车相。如人，以头、目、腹、脊、肩、臂、手、足，是为人相。如是生、住、灭，若是有为法相者，为是有为？为是无为？” 问曰：“若是有为有何过？” 答曰： “若生是有为， 复应有三相； 若生是无为， 何名有为相？ “若生是有为者，即应有三相，是三相复应有三相，如是展转则为无穷。住、灭亦尔。若生是无为者，云何无为与有为作相？离生、住、灭，谁能知是生？复次，分别生、住、灭故有生，无为不可分别，是故无生、住、灭亦尔。生、住、灭空故，有为法空；有为法空故，无为法亦空，因有为故有无为；有为、无为法空故，一切法皆空。 现代汉语译本： 因此，一切都无缘无故。所以，没有任何因缘能够产生结果。 因为没有结果产生，所以因缘也不会产生。为什么呢？因为先有因缘后有结果。因缘和结果都不存在，所以一切有为法（Samskrta-dharma，指由因缘和合而成的法）都是空性的；有为法是空性的，所以无为法（Asamskrta-dharma，指不依赖因缘而存在的法）也是空性的；有为法和无为法都是空性的，那么，哪里会有‘我’的存在呢？ 观相门 第四 再者，一切法都是空性的。为什么呢？ 有为法和无为法，这两种法都没有自性；因为没有自性，所以这两种法都是空性的。 有为法不是依靠‘相’而成立的。 问：‘什么是“有为相”呢？’ 答：‘万物各有其有为相，例如牛，以角、峰、垂胡、尾端有毛作为牛的相。例如瓶子，以底平、腹大、颈细、唇粗作为瓶子的相。例如车子，以轮、轴、辕、轭作为车子的相。例如人，以头、目、腹、脊、肩、臂、手、足作为人的相。像这样，生、住、灭，如果是作为有为法的相，那么，这些相是有为法呢？还是无为法呢？’ 问：‘如果“生”是有为法，会有什么过失呢？’ 答： 如果“生”是有为法，就应该还有三个相；如果“生”是无为法，又怎么能称作有为相呢？ ‘如果“生”是有为法，那么“生”就应该还有三个相，而这三个相又应该有它们自己的三个相，这样循环下去就无穷无尽了。住和灭也是同样的道理。如果“生”是无为法，那么无为法怎么能作为有为法的相呢？离开了生、住、灭，谁又能知道什么是生呢？再者，因为分别生、住、灭，所以才有了“生”，而无为法是不可分别的，所以没有生，住和灭也是同样的道理。生、住、灭都是空性的，所以有为法是空性的；有为法是空性的，所以无为法也是空性的，因为有了有为法，才会有无为法；有为法和无为法都是空性的，所以一切法都是空性的。’
English
English version: Therefore, everything is without cause or condition. Hence, there are no causes and conditions that can produce a result. Because no result arises, conditions also do not arise. Why? Because conditions precede results. Since conditions and results do not exist, all conditioned dharmas (Samskrta-dharma, referring to dharmas arising from the combination of causes and conditions) are empty; because conditioned dharmas are empty, unconditioned dharmas (Asamskrta-dharma, referring to dharmas that exist independently of causes and conditions) are also empty; since both conditioned and unconditioned dharmas are empty, where can the 'self' be found? Chapter Four: Contemplating Characteristics Furthermore, all dharmas are empty. Why? Conditioned and unconditioned, both dharmas are without characteristics; because they have no characteristics, both dharmas are empty. Conditioned dharmas are not established by characteristics. Question: 'What are the characteristics of conditioned dharmas?' Answer: 'All things have their own conditioned characteristics. For example, a cow is characterized by its horns, hump, dewlap, and hair at the end of its tail. A pot is characterized by its flat bottom, large belly, narrow neck, and thick lip. A cart is characterized by its wheels, axle, shaft, and yoke. A person is characterized by their head, eyes, belly, spine, shoulders, arms, hands, and feet. Likewise, are birth, abiding, and cessation, if they are characteristics of conditioned dharmas, conditioned or unconditioned?' Question: 'If birth is conditioned, what fault is there?' Answer: If 'birth' is conditioned, it should have three characteristics; if 'birth' is unconditioned, how can it be called a conditioned characteristic? 'If 'birth' is conditioned, then 'birth' should have three characteristics, and those three characteristics should have their own three characteristics, and so on, endlessly. The same applies to abiding and cessation. If 'birth' is unconditioned, how can the unconditioned serve as a characteristic of the conditioned? Apart from birth, abiding, and cessation, who can know what birth is? Furthermore, because we distinguish birth, abiding, and cessation, 'birth' exists, but the unconditioned cannot be distinguished, therefore there is no birth, and the same applies to abiding and cessation. Since birth, abiding, and cessation are empty, conditioned dharmas are empty; since conditioned dharmas are empty, unconditioned dharmas are also empty, because unconditioned dharmas exist due to conditioned dharmas; since both conditioned and unconditioned dharmas are empty, all dharmas are empty.' -------------------------------------------------------------------------------- ”
Chinese
问曰：“汝说三相复有三相，是故无穷，生不应是有为者。今当说： “生生之所生， 生于彼本生； 本生之所生， 还生于生生。 “法生时，通自体七法共生：一、法，二、生，三、住，四、灭，五、生生，六、住住，七、灭灭。是七法中，本生除自体，能生六法；生生能生本生，本生还生生生，是故三相虽是有为而非无穷。住、灭亦如是。” 答曰： “若谓是生生， 还能生本生， 生生从本生， 何能生本生？ “若谓生生能生本生，本生不生生生，生生何能生本生？ “若谓是本生， 能生彼生生， 本生从彼生， 何能生生生？ “若谓本生能生生生，生生生已还生本生，是事不然。何以故？生生法应生本生，是故名生生；而本生实自未生，云何能生生生？ “若谓生生生时能生本生者，是事亦不然。何以故？ “是生生生时， 或能生本生； 生生尚未生， 何能生本生？ “是生生生时，或能生本生，而是生生自体未生，不能生本生。 “若谓是生生生时，能自生亦生彼；如灯然时，能自照亦照彼。是事不然。何以故？ “灯中自无闇， 住处亦无闇， 破闇乃名照， 灯为何所照？ 现代汉语译本 问：‘你说三相（tri-lakshana）之外还有三相，这样岂不是无穷无尽，生（jati）不应该是有为法（saṃskṛta）的特性。现在我来解释：’ ‘生生（jati-jati）所生之物， 生于彼本生（mula-jati）； 本生所生之物， 还生于生生。’ ‘当法（dharma）生起时，连同其自体，共有七法共同生起：一、法，二、生，三、住（sthiti），四、灭（bhanga），五、生生，六、住住（sthiti-sthiti），七、灭灭（bhanga-bhanga）。在这七法中，本生除去自体，能生六法；生生能生本生，本生还能生生生，因此三相虽然是有为法，却不是无穷无尽的。住、灭也是如此。’ 答： ‘如果说生生， 还能生本生， 生生从本生， 如何能生本生？’ ‘如果说生生能生本生，而本生不生生生，那么生生如何能生本生？’ ‘如果说是本生， 能生彼生生， 本生从彼生， 如何生生生？’ ‘如果说本生能生生生，生生生起后又反过来生本生，这是不对的。为什么呢？生生法应该生本生，所以才叫做生生；而本生实际上自己还没有生起，怎么能生生生呢？’ ‘如果说生生生起时能生本生，这也是不对的。为什么呢？’ ‘是生生生时， 或许能生本生； 生生尚未生， 如何能生本生？’ ‘当生生生起时，或许能生本生，但是生生自体尚未生起，不能生本生。’ ‘如果说生生生起时，能自生也能生彼；就像灯点燃时，能自照也能照彼。这是不对的。为什么呢？’ ‘灯中自己没有黑暗， 住处也没有黑暗， 破除黑暗才叫做照， 灯要照什么呢？’