大乘義章 1.69

1.69

次辨觀入破遣次第。如論中說，先破名假，良以名字依法依想，假以施設，浮虛易破，故先破之。次破受假，受依法成，虛集易分，故次破受。後破法假，法是根本，微細難覺，難可分折，故後破之。破法云何？汎解有八：一責情破，如說癡盲貪著於我，三界虛妄但妄心作，如是一切。二推智破，如說智者不得有無，明法無性，如是一切。三推因破，如推陰因破眾生性，推其往因破現常性，如是一切。四推果破，如當果破現無因，如是一切。五推對破，如說有我則有我所，若無有我則無我所。又如經說「有縛有解，無縛無解。」如是一切，名推對破。六推理破，如說諸法性自虛等。七推名破，如說乳時不得酪名，明無酪性，如是一切。八推實破，如人夜闇見繩為蛇，言但是繩；見如來藏以為生死，言但是藏，本無生死，如是一切。以斯八種破壞諸法，名破法假。破法假已，到法實相。法實相者，即是法空（三假如是）。或分為四，始從因生乃至相續。於中略以五門分別：一釋其名、二辨其相、三約時類、彰假差別、四辨寬狹、五對三假苦相收攝。第一釋名。名字是何？一因生假，亦名緣生。二因成假，亦名緣成。三相待假，亦名相形。四相續假。言因生者，從因生果，別體相起，故曰因生。生假因起，名因生假。生託緣集，名緣生假。言因成者，法有總別，別為總因、總為別果，攬彼別因而成總果，果假因成，名因成假。又攬別緣而成總果，是故亦名緣成假也。相待假者，長短大小高下等事，相形分別，相待名別，名相待假。相續假者，有為遷流，籍前生後，前後兩邊謂之為相，攝對名續。所言假者，前後兩邊互以相望，相假成續，名相續假。亦可相續以成一法，一假續成，名相續假。名義如此（此一門竟）。

Next, discerning the sequence of contemplation, entry, refutation, and elimination: As stated in the treatise, one first refutes the designation of names, precisely because names, provisionally established in dependence on dharmas and concepts, are superficial and empty, easily refuted, and therefore refuted first. Next one refutes the designation by apprehension, for apprehension is established in dependence on dharmas; its empty aggregation is easily analyzed, and therefore apprehension is refuted next. Finally one refutes the designation of dharmas, for dharmas are the foundation, subtle and difficult to perceive, and hard to divide and analyze; therefore they are refuted last. How does one refute dharmas? In broad explanation there are eight: First, refutation by rebuking passions: as when it is said that the blind and foolish greedily grasp at a self, or that the three realms are false and merely produced by the deluded mind, and so on for all such cases. Second, refutation by inferring through wisdom: as when it is said that the wise apprehend neither existence nor non-existence, clarifying that dharmas have no intrinsic nature, and so on for all such cases. Third, refutation by inferring the cause: as when inferring the cause in the aggregates to refute the nature of a sentient being, or inferring past causes to refute present permanence, and so on for all such cases. Fourth, refutation by inferring the result: as when using future results to refute present causelessness, and so on for all such cases. Fifth, refutation by inferring correlatives: as when it is said that if there is a self, there is what belongs to a self, and if there is no self, there is nothing belonging to a self; or as the sūtra says, 'If there is bondage, there is liberation; if there is no bondage, there is no liberation.' All such cases are called refutation by inferring correlatives. Sixth, refutation by inferring principle: as when saying that the nature of all dharmas is inherently empty, and so on. Seventh, refutation by inferring names: as when saying that at the time of milk one cannot obtain the name 'curd', clarifying that there is no intrinsic nature of curd, and so on for all such cases. Eighth, refutation by inferring reality: as when a person in the dark of night sees a rope as a snake, and one says it is merely a rope; or seeing the tathāgatagarbha as saṃsāra, and one says it is merely the womb of the Tathāgata and that originally there is no saṃsāra, and so on for all such cases. Through these eight kinds of refutation of dharmas, it is called refuting the designation of dharmas. Having refuted the designation of dharmas, one arrives at the true reality of dharmas. The true reality of dharmas is precisely the emptiness of dharmas. (Such are the three designations.) Alternatively, they are divided into four, beginning with arising from causes up to continuity. Therein, they are briefly discriminated through five approaches: first, explaining their names; second, discerning their characteristics; third, showing the distinctions of designations in relation to time and categories; fourth, discerning their breadth and narrowness; fifth, subsuming them in contrast to the three designations. First, explaining the names. What are the names? 1. Designation of arising from causes, also called arising from conditions; 2. Designation of formation through causes, also called formation through conditions; 3. Designation of relativity, also called mutual comparison; 4. Designation of continuity. Regarding 'arising from causes': results arise from causes, with distinct substances arising in succession; hence it is called 'arising from causes'. The arising depends on causes to occur, hence called 'designation of arising from causes'; the arising relies on conditions to aggregate, hence called 'designation of arising from conditions'. Regarding 'formation through causes': dharmas have wholes and parts; the parts serve as the causes of the whole, and the whole serves as the result of the parts. Grasping those particular causes to form the whole result, the result depends on causes for its formation, hence called 'designation of formation through causes'. Furthermore, grasping particular conditions to form the whole result, it is therefore also called 'designation of formation through conditions'. Regarding 'designation of relativity': matters such as long and short, large and small, high and low are discriminated by comparing them with one another; their distinct names depend on one another, hence called 'designation of relativity'. Regarding 'designation of continuity': conditioned phenomena flow and change, relying on the preceding to produce the succeeding; the two poles of before and after are called 'characteristics', and bringing them together in relation is called 'continuity'. As for 'designation', the two poles of before and after mutually depend on each other, depending on one another to form continuity, hence called 'designation of continuity'. Alternatively, continuity forms a single dharma, a single designation formed continuously, hence called 'designation of continuity'. Such are the names and meanings. (This completes one approach.)