[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) › 9.11 # 中觀論疏 9.11 中觀論疏 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1824.9.11) 此品來有六義：一者始自論初、終竟因果，凡二十門求人法不得。外人便謂：眾義本成、被破便壞，既有成壞則萬化不空。二者外人二十品立世間法，而上來別立世間法有二十科，今總立世間法並是無常敗壞相，則知有世間。則上來別立別破，今總立總破，故有此品。三者大小內外諸部悉壞，則龍樹義成，若爾不無萬法。四者因果是眾義之宗，既其破之則因果理壞，有壞則應有成，是以有此品也。五者上來諸品多破內法，今品則破外法，如天地成壞。今明世界本無成、今亦不壞，吾淨土不壞而眾見燒盡，此是成者見成而壞者見壞，如二緣見一質淨穢，而諸法未曾成壞。六者世間外道大小乘人，聞經中五輪世界成三災世界壞，五陰和合眾生成散便眾生壞，乃至現見瓶衣成壞、人死生成壞。已見有成壞，故起愛見煩惱業苦，不得解脫。諸佛菩薩憐愍此眾生，明實無如此成壞。故下文云「若謂以現見而有成壞者，則為是癡妄。」然所見境既無，能謂之心亦如所謂。所謂無故無數於外，能謂無故無心於內，內外並冥、緣觀俱寂，是名涅槃，故便得解脫。以此因緣故說此品。問：云何名成壞？答：成名眾緣合，壞名眾緣散。略舉四義：一者指目前之事，物合為成、物散為壞。二者生住二相為成，異滅兩相為壞。三者五輪合為器世間成，三災劫起器世間壞；六種合眾生世間成，三小劫起眾生世間壞也。四者約義，如外道壞、佛法成，毘曇壞、呵梨成，諸部壞、龍樹成。又如地論人用六相義以釋眾經，謂總相、別相、同相、異相、成相、壞相。今總求如此成壞不可得，明一切法本自不成、今亦無壞，即是中道。因中發觀，戲論斯滅，故以目品。 > The appearance of this chapter has six purposes: First, from the beginning of the treatise up through cause and effect, in twenty topics altogether, persons and phenomena have been sought but cannot be found. Opponents then claim: "The various doctrines originally succeed; when they are refuted, they are destroyed. Since there are becoming and destruction, the myriad transformations are not empty." Second, the opponents establish conventional worldly phenomena in twenty chapters, and above they have individually established worldly phenomena under twenty headings; now, when it is established in general that worldly phenomena all have the characteristics of impermanence, defeat, and destruction, one thereby knows that the world exists. Thus, what was previously established and refuted individually is now established and refuted in general; hence this chapter exists. Third, when the various schools—great and small, internal and external—are all demolished, then Nāgārjuna's doctrine succeeds; and if so, the myriad phenomena are not non-existent. Fourth, cause and effect are the root of all doctrines; once they are refuted, the principle of cause and effect is destroyed. Where there is destruction, there must be becoming; therefore this chapter exists. Fifth, the preceding chapters mostly refuted internal phenomena; this chapter refutes external phenomena, such as the becoming and destruction of heaven and earth. Now it is clarified that the world is originally without becoming and now does not suffer destruction: "My pure land is indestructible, yet the multitudes see it burnt up entirely." This means that those experiencing becoming see becoming, while those experiencing destruction see destruction—just as two conditions perceive a single entity as pure or defiled, while phenomena have never had becoming or destruction. Sixth, worldly people, non-Buddhists, and followers of the Mahāyāna and Hīnayāna, hearing in the sūtras that through the five circles the world becomes and through the three disasters the world is destroyed, that by the aggregate of the five skandhas sentient beings become and by dispersal sentient beings are destroyed, and even seeing with their own eyes jars and clothes becoming and being destroyed, and people's dying and living becoming and being destroyed—because they have seen that there are becoming and destruction, they give rise to the afflictions of craving and views, karma and suffering, and fail to attain liberation. The Buddhas and Bodhisattvas, taking pity on these sentient beings, clarify that in reality there are no such becoming and destruction. Therefore, the text below says: "If one says that because it is seen directly there are becoming and destruction, this is foolishness and delusion." However, since the observed object does not exist, the mind capable of conceptualising is also like that which is conceptualised. Because the conceptualised does not exist, there are no external entities; because the conceptualising does not exist, there is no internal mind. Internal and external both merge into silence; object and contemplation are alike stilled. This is called nirvāṇa; therefore, liberation is attained. It is through these causes and conditions that this chapter is spoken. Question: What are called becoming and destruction? Answer: Becoming means the coming together of conditions; destruction means the dispersal of conditions. Briefly, four meanings are raised: First, pointing to the matters before one's eyes, the combination of things is becoming, and the dispersal of things is destruction. Second, the two marks of arising and abiding are becoming, and the two marks of difference and cessation are destruction. Third, the combination of the five circles constitutes the becoming of the receptacle world, and the rising of the three disasters constitutes the destruction of the receptacle world; the combination of the six elements constitutes the becoming of the world of sentient beings, and the rising of the three small kalpas constitutes the destruction of the world of sentient beings. Fourth, in terms of theoretical doctrines: as non-Buddhist doctrines are destroyed, the Buddha-Dharma is established; as the Abhidharma is destroyed, Harivarman's doctrine is established; as the various schools are destroyed, Nāgārjuna's doctrine is established. Furthermore, it is like the Dilun masters using the doctrine of the six characteristics to explain the various sūtras—namely, the characteristic of totality, the characteristic of particularity, the characteristic of similarity, the characteristic of difference, the characteristic of becoming, and the characteristic of destruction. Now, generally seeking such becoming and destruction, they cannot be found; clarifying that all phenomena are originally unestablished and now also indestructible is precisely the middle way. From within the middle, contemplation is produced, and prapañca is extinguished; therefore, the chapter is named after this. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1824.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1824.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1824.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.9.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.9.11](https://indike.org/pramana/in.bauddha.taisho.1824.9.11) · Pramāṇa