{"resource_id":13598,"title":"宝行王正论","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"寶行王正論","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["寶行王正論一卷"]},{"id":"chapter-1-section-2","title":"大乘論","paragraphs":["寶行王正論一卷","陳天竺三藏法師真諦譯","寶行王正論"]},{"id":"chapter-1-section-3","title":"安樂解脫品第一","paragraphs":["解脫一切障　　圓德所莊嚴","禮一切智尊　　眾生真善友","正法決定善　　為愛法大王","我當說由法　　流注法器人","先說樂因法　　後辯解脫法","眾生前安樂　　次後得解脫","善道具名樂　　解脫謂惑盡","略說此二因　　唯信智二根","因信能持法　　由智如實了","二中智最勝　　先藉信發行","由痴貪嗔怖　　而能不壞法","當知是有信　　吉祥樂名器","已能熟簡擇　　身口意三業","恆利益自他　　說為有智人","殺生盜邪淫　　妄言及兩舌","惡罵不應語　　貪嗔與邪見","此法名十惡　　翻此即十善","離酒清淨命　　無逼惱心施","供養所應敬　　略說法當爾","若但行苦行　　決不生善法","以離智悲故　　若唯有苦行","不能除損他　　與救濟利益","施戒修所明　　正法大夷路","若棄行邪道　　自苦受牛罰","是生死曠澤　　無飲食樹陰","或狼所食啖　　長遠於中行","因殺生短壽　　逼惱招多病","由盜致乏財　　侵他境多怨","妄語遭誹謗　　兩舌親愛離","惡口聞不愛　　綺語他憎嫉","由貪害所求　　嗔恚受驚怖","邪見生僻執　　飲酒心訥亂","不施故貧窮　　邪命逢欺誑","不恭生卑賤　　嫉妒無威德","恆恨形色醜　　不問聰故痴","此報在人道　　先已受惡趣","殺生等罪法　　如所說果報","無貪等及業　　說名善習因","惡修及諸苦　　皆從邪法生","諸善道安樂　　皆因善法起","常離一切惡　　恆行一切善","由身口意業　　應知此二法","由一法能脫　　地獄等四趣","第二法能感　　人天王富樂","由定梵住空　　得受梵等樂","如是略說名　　樂因及樂果","複次解脫法　　微細深難見","無耳心凡夫　　聞則生驚怖","我無當不生　　現來我所無","凡人思此畏　　智者怖永盡","世間我見生　　他事執所繫","佛由至道證　　依悲為他說","我有及我所　　此二實皆虛","由見如實理　　二執不更生","諸陰我執生　　我執由義虛","若種子不實　　芽等云何真","若見陰不實　　我見則不生","由我見滅盡　　諸陰不更起","如人依淨鏡　　得見自面影","此影但可見　　一向不真實","我見亦如是　　依陰得顯現","如實撿非有　　猶如鏡面影","如人不執鏡　　不見自面影","如此若析陰　　我見即不有","因聞如是義　　大淨命阿難","即得淨法眼　　恆為他說此","陰執乃至在　　我見亦恆存","由有我見故　　業及有恆有","生死輪三節　　無初中後轉","譬如旋火輪　　生起互相由","從自他及二　　三世不有故","證此我見滅　　次業報亦然","如此見因果　　生起及滅盡","故不執實有　　世間有及無","愚人聞此法　　能盡一切苦","由無智生怖　　於無怖畏處","涅槃處無此　　汝云何生怖","如所說實空　　云何令汝怖","解脫無我陰　　汝若受此法","舍我及諸陰　　汝云何不樂","無尚非涅槃　　何況當是有","有無執淨盡　　佛說名涅槃","若略說邪見　　謂撥無因果","此今非福滿　　惡道因最重","若略說正見　　謂信有因果","能令福德滿　　善道因最上","由智有無寂　　超度福非福","故離善惡道　　佛說名解脫","若見生有因　　智人舍無執","由見滅共因　　是故舍有執","先俱生二因　　實義則非因","假名無依故　　及生非實故","若此有彼有　　譬如長及短","由此生彼生　　譬如燈與光","先長後為短　　不然非性故","光明不生故　　燈亦非實有","如此因果生　　若見不執無","已信世真實　　由亂心所生","見滅非虛故　　即證得真如","是故不執有　　不依二解脫","色是遠所見　　若近最分明","鹿渴若實已　　云何近不見","若遠於實智　　即見世間有","證實則不見　　無相如鹿渴","如鹿渴似水　　非水非實物","如此陰似人　　非人非實法","計鹿渴為水　　往彼若飲此","若無執為水　　如此人愚痴","世間如鹿渴　　若執實有無","此即是無明　　痴故無解脫","執無墮惡趣　　執有生善道","若能知如實　　不二依解脫","不樂有無執　　由擇真實義","若墮於無執　　何不說墮有","若言由破有　　義至故墮無","如此破無故　　云何不墮有","無言行及心　　由依菩提故","若說彼墮無　　何因不墮有","僧佉鞞世師　　尼揵說人陰","約世汝問彼　　若說過有無","是不可言法　　以過有無故","汝應知甚深　　佛正教甘露","如曉無去來　　亦無一念住","若體過三世　　何世為實有","二世無去來　　現在實不住","世生及住滅　　此言云何實","若恆有變異　　何法不念滅","若無念念滅　　云何有變異","若言念念滅　　分具分滅故","不等證見故　　此二無道理","若念滅皆盡　　云何有故物","若堅無念滅　　故物云何成","如剎那後際　　前中際亦有","由剎那三分　　故世念無住","是一念三際　　應擇際如念","前中後三際　　不由自他成","非一念分故　　若無分何有","離一多雲何　　離有何法無","由滅及對治　　若言有成無","此無及對治　　何法有無故","是故世涅槃　　由義不成有","世間有後際　　他問佛默然","是尊一切智　　故智人識佛","由此甚深法　　不說非器處","如此解脫法　　甚深無系攝","諸佛一切智　　故說無依底","於無依著法　　過有無二邊","世人受依著　　由痴驚怖失","彼自失壞他　　怖畏無依處","王願汝不動　　莫由彼自壞","為汝成不壞　　我當說真理","由依無倒合　　離有無二執","此過福非福　　甚深義明瞭","非身見怖空　　二人境當說","四大及空識　　一聚俱非人","若合離非人　　云何執人有","如六界非人　　聚故虛非實","一一界同然　　由聚故非實","陰非我我所　　離陰我不顯","不如薪火雜　　何依陰成我","地界非三大　　地中亦無三","三中亦無地　　相離互不成","地水火風大　　各自性不成","一離三不成　　三離一亦爾","一三及三一　　相離若不成","各各自不成　　彼相離云何","若各離自成　　離薪何無火","動礙及相聚　　水風地亦然","若火不自成　　三云何各立","三大緣生義　　相違云何成","若彼各自成　　云何更互有","若各自不成　　云何互成有","若言不相離　　諸大各自成","不雜則不共　　若雜非獨成","諸大非各成　　云何各性相","各成無偏多　　故相假名說","色聲香味觸　　簡擇義如大","眼色識無明　　業生擇亦爾","作者業及事　　數合因果世","短長及名想　　非想擇亦然","地水風火等　　長短及小大","善惡言識智　　智中滅無餘","如識處無形　　無邊遍一切","此中地等大　　一切皆滅盡","於此無相智　　短長善惡業","名色及諸陰　　如此滅無餘","如此等於識　　由無明先有","於識若起智　　此等後皆盡","如是等世法　　是然識火薪","由實量火光　　世識薪燒盡","由痴別有無　　後簡擇真如","尋有既不得　　無雲何可得","由無色所成　　故空但名字","離大何為色　　故色亦唯名","受想行及識　　應思如四大","四大如我虛　　六界非人法"]},{"id":"chapter-1-section-4","title":"雜品第二","paragraphs":["如分分拆蕉　　無餘盡不有","約六界拆人　　盡空亦如是","是故佛正"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"寶行王正論","section_title":"正文","is_available":true},{"id":"chapter-1-section-2","chapter_title":"寶行王正論","section_title":"大乘論","is_available":true},{"id":"chapter-1-section-3","chapter_title":"寶行王正論","section_title":"安樂解脫品第一","is_available":true},{"id":"chapter-1-section-4","chapter_title":"寶行王正論","section_title":"雜品第二","is_available":true}],"plain_text":"# 寶行王正論\n寶行王正論一卷\n## 大乘論\n寶行王正論一卷\n陳天竺三藏法師真諦譯\n寶行王正論\n## 安樂解脫品第一\n解脫一切障　　圓德所莊嚴\n禮一切智尊　　眾生真善友\n正法決定善　　為愛法大王\n我當說由法　　流注法器人\n先說樂因法　　後辯解脫法\n眾生前安樂　　次後得解脫\n善道具名樂　　解脫謂惑盡\n略說此二因　　唯信智二根\n因信能持法　　由智如實了\n二中智最勝　　先藉信發行\n由痴貪嗔怖　　而能不壞法\n當知是有信　　吉祥樂名器\n已能熟簡擇　　身口意三業\n恆利益自他　　說為有智人\n殺生盜邪淫　　妄言及兩舌\n惡罵不應語　　貪嗔與邪見\n此法名十惡　　翻此即十善\n離酒清淨命　　無逼惱心施\n供養所應敬　　略說法當爾\n若但行苦行　　決不生善法\n以離智悲故　　若唯有苦行\n不能除損他　　與救濟利益\n施戒修所明　　正法大夷路\n若棄行邪道　　自苦受牛罰\n是生死曠澤　　無飲食樹陰\n或狼所食啖　　長遠於中行\n因殺生短壽　　逼惱招多病\n由盜致乏財　　侵他境多怨\n妄語遭誹謗　　兩舌親愛離\n惡口聞不愛　　綺語他憎嫉\n由貪害所求　　嗔恚受驚怖\n邪見生僻執　　飲酒心訥亂\n不施故貧窮　　邪命逢欺誑\n不恭生卑賤　　嫉妒無威德\n恆恨形色醜　　不問聰故痴\n此報在人道　　先已受惡趣\n殺生等罪法　　如所說果報\n無貪等及業　　說名善習因\n惡修及諸苦　　皆從邪法生\n諸善道安樂　　皆因善法起\n常離一切惡　　恆行一切善\n由身口意業　　應知此二法\n由一法能脫　　地獄等四趣\n第二法能感　　人天王富樂\n由定梵住空　　得受梵等樂\n如是略說名　　樂因及樂果\n複次解脫法　　微細深難見\n無耳心凡夫　　聞則生驚怖\n我無當不生　　現來我所無\n凡人思此畏　　智者怖永盡\n世間我見生　　他事執所繫\n佛由至道證　　依悲為他說\n我有及我所　　此二實皆虛\n由見如實理　　二執不更生\n諸陰我執生　　我執由義虛\n若種子不實　　芽等云何真\n若見陰不實　　我見則不生\n由我見滅盡　　諸陰不更起\n如人依淨鏡　　得見自面影\n此影但可見　　一向不真實\n我見亦如是　　依陰得顯現\n如實撿非有　　猶如鏡面影\n如人不執鏡　　不見自面影\n如此若析陰　　我見即不有\n因聞如是義　　大淨命阿難\n即得淨法眼　　恆為他說此\n陰執乃至在　　我見亦恆存\n由有我見故　　業及有恆有\n生死輪三節　　無初中後轉\n譬如旋火輪　　生起互相由\n從自他及二　　三世不有故\n證此我見滅　　次業報亦然\n如此見因果　　生起及滅盡\n故不執實有　　世間有及無\n愚人聞此法　　能盡一切苦\n由無智生怖　　於無怖畏處\n涅槃處無此　　汝云何生怖\n如所說實空　　云何令汝怖\n解脫無我陰　　汝若受此法\n舍我及諸陰　　汝云何不樂\n無尚非涅槃　　何況當是有\n有無執淨盡　　佛說名涅槃\n若略說邪見　　謂撥無因果\n此今非福滿　　惡道因最重\n若略說正見　　謂信有因果\n能令福德滿　　善道因最上\n由智有無寂　　超度福非福\n故離善惡道　　佛說名解脫\n若見生有因　　智人舍無執\n由見滅共因　　是故舍有執\n先俱生二因　　實義則非因\n假名無依故　　及生非實故\n若此有彼有　　譬如長及短\n由此生彼生　　譬如燈與光\n先長後為短　　不然非性故\n光明不生故　　燈亦非實有\n如此因果生　　若見不執無\n已信世真實　　由亂心所生\n見滅非虛故　　即證得真如\n是故不執有　　不依二解脫\n色是遠所見　　若近最分明\n鹿渴若實已　　云何近不見\n若遠於實智　　即見世間有\n證實則不見　　無相如鹿渴\n如鹿渴似水　　非水非實物\n如此陰似人　　非人非實法\n計鹿渴為水　　往彼若飲此\n若無執為水　　如此人愚痴\n世間如鹿渴　　若執實有無\n此即是無明　　痴故無解脫\n執無墮惡趣　　執有生善道\n若能知如實　　不二依解脫\n不樂有無執　　由擇真實義\n若墮於無執　　何不說墮有\n若言由破有　　義至故墮無\n如此破無故　　云何不墮有\n無言行及心　　由依菩提故\n若說彼墮無　　何因不墮有\n僧佉鞞世師　　尼揵說人陰\n約世汝問彼　　若說過有無\n是不可言法　　以過有無故\n汝應知甚深　　佛正教甘露\n如曉無去來　　亦無一念住\n若體過三世　　何世為實有\n二世無去來　　現在實不住\n世生及住滅　　此言云何實\n若恆有變異　　何法不念滅\n若無念念滅　　云何有變異\n若言念念滅　　分具分滅故\n不等證見故　　此二無道理\n若念滅皆盡　　云何有故物\n若堅無念滅　　故物云何成\n如剎那後際　　前中際亦有\n由剎那三分　　故世念無住\n是一念三際　　應擇際如念\n前中後三際　　不由自他成\n非一念分故　　若無分何有\n離一多雲何　　離有何法無\n由滅及對治　　若言有成無\n此無及對治　　何法有無故\n是故世涅槃　　由義不成有\n世間有後際　　他問佛默然\n是尊一切智　　故智人識佛\n由此甚深法　　不說非器處\n如此解脫法　　甚深無系攝\n諸佛一切智　　故說無依底\n於無依著法　　過有無二邊\n世人受依著　　由痴驚怖失\n彼自失壞他　　怖畏無依處\n王願汝不動　　莫由彼自壞\n為汝成不壞　　我當說真理\n由依無倒合　　離有無二執\n此過福非福　　甚深義明瞭\n非身見怖空　　二人境當說\n四大及空識　　一聚俱非人\n若合離非人　　云何執人有\n如六界非人　　聚故虛非實\n一一界同然　　由聚故非實\n陰非我我所　　離陰我不顯\n不如薪火雜　　何依陰成我\n地界非三大　　地中亦無三\n三中亦無地　　相離互不成\n地水火風大　　各自性不成\n一離三不成　　三離一亦爾\n一三及三一　　相離若不成\n各各自不成　　彼相離云何\n若各離自成　　離薪何無火\n動礙及相聚　　水風地亦然\n若火不自成　　三云何各立\n三大緣生義　　相違云何成\n若彼各自成　　云何更互有\n若各自不成　　云何互成有\n若言不相離　　諸大各自成\n不雜則不共　　若雜非獨成\n諸大非各成　　云何各性相\n各成無偏多　　故相假名說\n色聲香味觸　　簡擇義如大\n眼色識無明　　業生擇亦爾\n作者業及事　　數合因果世\n短長及名想　　非想擇亦然\n地水風火等　　長短及小大\n善惡言識智　　智中滅無餘\n如識處無形　　無邊遍一切\n此中地等大　　一切皆滅盡\n於此無相智　　短長善惡業\n名色及諸陰　　如此滅無餘\n如此等於識　　由無明先有\n於識若起智　　此等後皆盡\n如是等世法　　是然識火薪\n由實量火光　　世識薪燒盡\n由痴別有無　　後簡擇真如\n尋有既不得　　無雲何可得\n由無色所成　　故空但名字\n離大何為色　　故色亦唯名\n受想行及識　　應思如四大\n四大如我虛　　六界非人法\n## 雜品第二\n如分分拆蕉　　無餘盡不有\n約六界拆人　　盡空亦如是\n是故佛正","is_preview":true,"preview_page_limit":10}