中觀論疏 10.10

10.10

「汝今自有過」下，第三略釋執有為過。三偈為二：初偈明外人有過不自覺知，迴與論主；第二兩偈略出外過，令外覺知。初偈上半法說、下半譬說。譬說云：乘馬人自忘己所乘之馬，而謂他人乘馬。外人自有無三寶四諦等過，而不覺知，謂他人有無罪福之失。「若汝見諸法」下，第二兩偈釋執有為過。即二：第一偈略明無因緣過。汝見法有自體則不須假緣藉因，故破因緣；破因緣則破空，破空則破二諦及中道。第二釋前偈，廣明有三種過：一破因果、二破人法，此二破體；下半破相也。

From "You now have faults of your own" onward, thirdly, briefly explaining that clinging to existence is a fault. The three verses comprise two [parts]: the first verse explains that the outsider has faults without being aware of them himself, and turns them back upon the author of the treatise; the second two verses briefly point out the outsider's faults to make the outsider aware of them. The first half of the first verse is an exposition of the doctrine; the second half is an exposition by analogy. The analogy says: A man riding a horse forgets the horse he himself is riding, and claims another person is riding his horse. The outsider himself has such faults as lacking the Three Jewels and the four truths, but without being aware of it, claims that others have the flaw of lacking sin and merit. From "If you see dharmas" onward, the second two verses explain that clinging to existence is a fault. This has two [parts]: the first verse briefly explains the fault of lacking causes and conditions. If you see dharmas as possessing self-nature, then they would not need to depend on conditions or rely on causes, and thus you destroy causes and conditions; destroying causes and conditions destroys emptiness, and destroying emptiness destroys the two truths and the middle way. The second [verse] explains the previous verse, extensively clarifying that there are three kinds of faults: first, destroying cause and effect; second, destroying persons and dharmas—these two destroy the substance; the second half destroys the characteristics.