中觀論疏 10.13

10.13

「若苦定有性」下，第二還其無三寶過。就文為二：第一總明無三寶、第二別明無大乘因果。無三寶即為三別、無三寶中一一對上。初別明無僧寶、次總結無僧寶。初一行十二字明無四行，若如上分此無四諦智，從「及四果」始是無僧寶。問：汝本來有境，亦應本來有智。若本不見今見者，亦本不境今境。若本境今亦境，亦本不見今不見。若心有可修理，若有理則是有，今不須修；今既須修，則知無理。二若乘前破者，本由境生智，前求境既不得，智由何生？「及四果」下，第二還外人無四果。「若無有四果」下，還外人無八賢聖。「以無八聖故」下，還外人結無僧寶。次一行偈明無三寶，如文。

From 'If suffering definitely had an intrinsic nature' onward, the second part returns to them the error of lacking the Three Jewels. Within the text there are two parts: first, generally demonstrating the lack of the Three Jewels; second, specifically demonstrating the lack of cause and effect in the Great Vehicle. The lack of the Three Jewels is divided into three parts, each corresponding to the points above. First, it specifically shows the absence of the Saṅgha jewel; next, it generally concludes the absence of the Saṅgha jewel. The first line of twelve characters shows the absence of the four paths of practice; if distinguished as above, this would be the absence of the knowledge of the Four Truths, and only from 'and the four fruits' onward does it refer to the absence of the Saṅgha jewel. Question: If you originally possess the object, you should also originally possess the knowledge. If one did not originally see but now sees, it must also be that it was not originally an object but is now an object. If it was originally an object and is also an object now, one also would not have seen originally and would not see now. If the mind possesses a principle that can be cultivated, then if that principle exists, it is existent, and cultivation is not needed now; since cultivation is now needed, one knows there is no [inherent] principle. Second, if refuting on the basis of the preceding: originally knowledge arises from the object; since seeking the object previously could not be accomplished, from what would knowledge arise? From 'and the four fruits' onward, the second part returns to the opponent the non-existence of the four fruits. From 'If there are no four fruits' onward, it returns to the opponent the non-existence of the eight noble persons. From 'Because there are no eight noble persons' onward, it returns to the opponent the conclusion that there is no Saṅgha jewel. The subsequent single verse explains the absence of the Three Jewels, as stated in the text.