[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) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 3.33 # 釋禪波羅蜜次第法門 3.33 釋禪波羅蜜次第法門 3.33 - **Language:** Classical Chinese ### [3.33](https://indike.org/pramana/in.bauddha.taisho.1916.3.33) 第三、明修體真止者，以正智慧體一切陰入界、三毒、九十八使及十二因緣等三界因果諸法悉皆空寂，如《大品經》中說：「即色是空，非色滅空，色性自空。空即是色，色即是空。離色無空，離空無色。受、想、行、識等一切諸法亦皆如是。」所以者何？今現見陰入界等諸法自性不有，何能生我、人、眾生、壽命等一切諸顛倒事？云何知空？如過去所起一切煩惱業行為因，現在攬父母身分為緣，因緣和合則有果報；有果報故，則有陰入界等一切諸法者，此業為是何法，而能為果報、陰入等作因？若言過去善心即是業者，過去作善之心及心數法皆已滅謝，豈得為現在果報及陰入等法作因？若言心非是業因，心作業，業隨心來者，心轉滅故，業亦應隨心轉滅。若業轉滅，豈能感今世果報及陰入等法？若業轉滅，當知業即不至現在。何以故？業不來故。若業不來而受報者，此報不名報。何以故？無業則報無所酬。若言過去心雖滅謝，而次心續生，故業得隨心來者，亦應過去業雖滅謝，次業續生，故得至現在。若爾，即有大失。何以故？或時過去善心滅而惡心續生，今亦應過去善業滅而次惡業續生，此唯見惡業至現在。若爾，應感惡報，何得感善果耶？若言業來而不隨心者，此業應自有報，離心而受。今實不爾。 > Third, explaining the cultivation of 'stopping through realizing reality': Through correct wisdom, one realizes that all dharmas of cause and effect in the three realms—all aggregates, bases, and elements, the three poisons, the ninety-eight proclivities, and the twelve links of dependent origination—are completely empty and tranquil. As it is said in the \*Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra\*: 'Form itself is empty; it is not that form is destroyed to become empty; the nature of form is of itself empty. Emptiness is itself form; form is itself emptiness. Apart from form there is no emptiness; apart from emptiness there is no form. Sensation, perception, formations, and consciousness, and all other dharmas are also like this.' Why is this? Now, seeing presently that the inherent nature of dharmas such as the aggregates, bases, and elements does not exist, how could they give rise to all such inverted notions as a self, a person, a sentient being, or a lifespan? How is it known to be empty? If all afflictions, karmas, and actions arisen in the past are the causes, and in the present taking hold of the physical components of the parents is the condition, the harmonious convergence of causes and conditions produces the retributive effect; and because there is a retributive effect, there are all dharmas such as the aggregates, bases, and elements—then what kind of dharma is this karma, such that it can act as the cause for the retributive effect, the aggregates, and the bases? If one says that the past wholesome mind is itself the karma, the past mind and mental factors that performed good have already perished and ceased; how could they act as the cause for the present retributive effect and dharmas such as the aggregates and bases? If one says that the mind is not the cause of karma, but rather the mind creates karma and karma comes following the mind, then since the mind changes and perishes, karma should also change and perish following the mind. If karma changes and perishes, how could it induce the retributive effect and dharmas such as the aggregates and bases in the present lifetime? If karma changes and perishes, one should know that karma does not arrive at the present. Why is that? Because karma does not come. If karma does not come and yet one receives retribution, this retribution is not called a retribution. Why is that? Because if there is no karma, then the retribution has nothing to recompense. If one says that although the past mind has perished and ceased, the subsequent mind arises in succession, so karma can come following the mind, then it should also be that although the past karma has perished and ceased, subsequent karma arises in succession, and thus can arrive at the present. If that were so, then there would be a great fault. Why is that? At times, a past wholesome mind perishes and an unwholesome mind arises in succession; now it should also be that past wholesome karma perishes and subsequent unwholesome karma arises in succession, in which case only unwholesome karma would be seen arriving at the present. If so, it should induce an unwholesome retribution; how could it induce a wholesome effect? If one says that karma comes without following the mind, this karma should have its own retribution, received apart from the mind. Yet in reality this is not so. > — English (machine translation) (machine translation) - [Previous: 3.32](https://indike.org/pramana/in.bauddha.taisho.1916.3.32) - [Next: 3.34](https://indike.org/pramana/in.bauddha.taisho.1916.3.34) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1916.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.3.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.3.33](https://indike.org/pramana/in.bauddha.taisho.1916.3.33) · Pramāṇa