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# 釋禪波羅蜜次第法門 1.161

釋禪波羅蜜次第法門 1.161

- **Language:** Classical Chinese

### [1.161](https://indike.org/pramana/in.bauddha.taisho.1916.1.161)

復次，若有漏法定是有漏法者，是有漏法即是生滅相續法，為生故生，為滅故生，為生滅故生，為離生離滅得生？若是生生，即是自生；若由滅故生，即是他生；若由生滅故生，即共生。若離生滅而說生者，即是無因緣生。從因緣生尚不可，何況無因緣生？當知有漏生畢竟不可得。若無生則無滅，若無生滅即無相續，若無生滅相續，則無有漏法。破相續假，廣說如《止觀》。有漏心亦如是，餘三種法心亦如是。

> Furthermore, if defiled dharmas are definitely defiled dharmas, then defiled dharmas are dharmas of arising, ceasing, and continuity. Do they arise for the sake of arising, arise for the sake of ceasing, arise for the sake of arising and ceasing, or do they attain arising apart from arising and apart from ceasing? If arising arises, that is self-arising; if it arises by reason of ceasing, that is arising from other; if it arises by reason of arising and ceasing, that is shared arising. If one speaks of arising apart from arising and ceasing, that is arising without causes and conditions. When arising from causes and conditions is already untenable, how much less could there be arising without causes and conditions? One should know that the arising of the defiled is ultimately unattainable. If there is no arising, there is no ceasing; if there is no arising and ceasing, there is no continuity; if there is no continuous succession of arising and ceasing, there are no defiled dharmas. The refutation of the nominality of continuity is explained at length as in the \*Zhiguan\*. Defiled mind is also like this, and the remaining three kinds of dharma-mind are also like this.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.1.161) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.1.161](https://indike.org/pramana/in.bauddha.taisho.1916.1.161) · Pramāṇa
