[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [中觀論疏](https://indike.org/pramana/in.bauddha.taisho.1824) › 1.18 # 中觀論疏 1.18 中觀論疏 1.18 - **Language:** Classical Chinese ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1824.1.18) 破申門第四。問：上云破因緣名因緣品，破何等人耶？答：異執乃多，略標四種：一摧外道、二折毘曇、三排成論、四呵大執。總談外道凡有二計：一計邪因、二執無因。言邪因者，略明三種：一者即一因外道，謂自在天等之一因緣，能生萬類之果。二者宿作外道，謂萬法之果但由往業，無有現緣。三者現緣外道，謂四大和合能生外法，男女交會能生眾生。二者無因外道，謂萬法自然而生，不從因生。所言毘曇因緣者，本有果性，假六因四緣辨之令生，即二世有義。所言成實因緣者，雖不明因中本有果性，但果有可生之理，故假三因四緣辨之得生，即二世無義。所言大乘因緣者，如成論大乘明世諦有三假，假是不自，而世諦三假名為因緣。如舊地論師等辨四宗義，謂毘曇云是因緣宗，成實為假名宗，波若教等為不真宗，涅槃教等名為真宗。如斯等類，並是學於因緣而失因緣，故正因緣成邪因緣，如服甘露反成毒藥，亦如入水求珠謬持瓦礫。此論破洗如此因緣，故云破因緣品。以破如此邪執因緣，申明大乘無得因緣，故以目品。問：龍樹菩薩對緣云何？答：有四種人學因緣而失因緣。一者犢子云因緣謂性，五隱因緣別有人法生，四大因緣別有眼法生。二者毘曇因緣，無有人法，而有眼法。三者成實因緣，明世諦因緣俱有假人法，真諦即俱無。四者方廣云都無世諦人法因緣。如此四人並學因緣失因緣，故破此四人申正因緣，故以目品。 > The fourth \[gate\], the gate of refuting and elucidating. Question: Above, it was said that refuting causes and conditions gives the chapter its name, 'Causes and Conditions.' What kinds of people are refuted? Answer: Though divergent attachments are numerous, four kinds are briefly indicated: first, smashing the non-Buddhists; second, subduing the Abhidharmists; third, expelling the Tattvasiddhi-śāstra \[masters\]; fourth, rebuking the great attachments \[of Mahāyāna followers\]. Speaking generally of the non-Buddhists, there are two doctrines: first, positing false causes; second, clinging to absence of cause. As for positing false causes, three kinds are briefly explained: first, non-Buddhists of a single cause, who assert that a single cause and condition such as Maheśvara is capable of producing the fruit of myriad varieties \[of things\]; second, non-Buddhists of past deeds, who assert that the fruits of all phenomena are due solely to past karma, without present conditions; third, non-Buddhists of present conditions, who assert that the combination of the four great elements is capable of producing external phenomena, and the intercourse of male and female is capable of producing sentient beings. Second, non-Buddhists of absence of cause, who assert that all phenomena arise naturally, not arising from causes. As for what is called the causes and conditions of the Abhidharma, intrinsic nature of the fruit fundamentally exists, which is brought to arise by relying on the six causes and four conditions; this is the doctrine that the two \[times of past and future\] exist. As for what is called the causes and conditions of the Tattvasiddhi, although it does not explain that the intrinsic nature of the fruit fundamentally exists within the cause, the fruit has the principle of being capable of arising, and therefore by relying on the three causes and four conditions it is enabled to arise; this is the doctrine that the two \[times of past and future\] do not exist. As for what is called the causes and conditions of the Mahāyāna, like the Mahāyāna of the Tattvasiddhi, it explains that conventional truth has three kinds of provisional designations; the provisional is not self-existent, and the three provisional designations of conventional truth are termed causes and conditions. For example, the former Dilun masters and others distinguished the doctrines of the four tenets, asserting that the Abhidharma is the tenet of causes and conditions, the Tattvasiddhi is the tenet of provisional designations, the Prajñā teachings and the like are the tenet of the unreal, and the Nirvāṇa teachings and the like are named the tenet of the real. Such varieties as these all study causes and conditions yet miss causes and conditions. Thus correct causes and conditions become false causes and conditions, just as taking ambrosia turns into poison instead, or like entering the water seeking a pearl and mistakenly grasping tiles and gravel. This treatise refutes and washes away such causes and conditions; therefore it is called the chapter on refuting causes and conditions. Because it refutes such falsely clung-to causes and conditions and elucidates the causes and conditions of non-attainment in the Mahāyāna, it names the chapter by this. Question: How did Bodhisattva Nāgārjuna address the conditions? Answer: There are four kinds of people who study causes and conditions yet miss causes and conditions: first, the Vātsīputrīyas say causes and conditions refer to intrinsic nature, and through the causes and conditions of the five aggregates a separate person-dharma arises, while through the causes and conditions of the four great elements a separate eye-dharma arises; second, according to the causes and conditions of the Abhidharma, there is no person-dharma, but there is an eye-dharma; third, according to the causes and conditions of the Tattvasiddhi, it explains that in conventional truth, both provisional person and dharma exist through causes and conditions, whereas in ultimate truth both do not exist; fourth, the Fangguang (Vaitulya) say that even in conventional truth there are entirely no causes and conditions of person or dharma. These four kinds of people all study causes and conditions yet miss causes and conditions. Therefore, refuting these four kinds of people and elucidating correct causes and conditions is why the chapter is so named. > — English (machine translation) (machine translation) - [Previous: 1.17](https://indike.org/pramana/in.bauddha.taisho.1824.1.17) - [Next: 1.19.1](https://indike.org/pramana/in.bauddha.taisho.1824.1.19.1) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1824.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.1.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.1.18](https://indike.org/pramana/in.bauddha.taisho.1824.1.18) · Pramāṇa