{"resource_id":13949,"title":"六十颂如理论","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"六十頌如理論","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["六十頌如理論一卷","宋元續入藏諸論","六十頌如理論一卷","龍樹菩薩造宋三藏傳法大師施護奉詔譯","六十頌如理論","歸命三世寂默主　　宣說緣生正法語","若了諸法離緣生　　所作法行如是離","離有無二邊　　智者無所依","甚深無所緣　　緣生義成立","若謂法無性　　即生諸過失","智者應如理　　伺察法有性","若有性實得　　如愚者分別","無性即無因　　解脫義何立","不可說有性　　不可說無性","了知性無性　　大智如理說","涅盤與生死　　勿觀別異性","非涅槃生死　　二性有差別","生死及涅槃　　二俱無所有","若了知生死　　此即是涅槃","破彼生有性　　分別滅亦然","如幻所作事　　滅現前無實","若滅有所壞　　知彼是有為","現法尚無得　　復何知壞法","彼諸蘊不滅　　染盡即涅槃","若了知滅性　　彼即得解脫","若生法滅法　　二俱不可得","正智所觀察　　從無明緣生","若見法寂靜　　諸所作亦然","知此最勝法　　獲法智無邊","緣生性可見　　是義非無見","此中微妙性　　非緣生分別","佛正覺所說　　有說非無因","若盡煩惱源　　即破輪迴相","諸法決定行　　見有作有取","前後際云何　　從緣所安立","云何前已生　　彼後復別轉","故前後邊際　　如世幻所見","云何幻可生　　云何有所著","痴者於幻中　　求幻而為實","前際非後際　　執見故不捨","智觀性無性　　如幻焰影像","若謂生非滅　　是有為分別","而彼緣生輪　　隨轉無所現","若已生未生　　彼自性無生","若自性無生　　生名云何得","因寂即法盡　　此盡不可得","若自性無盡　　盡名云何立","無少法可生　　無少法可滅","彼生滅二道　　隨事隨義現","知生即知滅　　知滅知無常","無常性若知　　不得諸法底","諸法從緣生　　雖生即離滅","如到彼岸者　　即見大海事","若自心不了　　異生執我性","性無性顛倒　　即生諸過失","諸法是無常　　苦空及無我","此中見法離　　智觀性無性","無住無所緣　　無根亦不立","從無明種生　　離初中後際","痴闇大惡城　　如芭蕉不實","如乾闥婆城　　皆世幻所見","此界梵王初　　佛如實正說","後諸聖無妄　　說亦無差別","世間痴所闇　　愛相續流轉","智者了諸愛　　而平等善說","初說諸法有　　於有求實性","後求性亦無　　即無著性離","若不知離義　　隨聞即有著","而所作福業　　凡愚者自破","如先平等說　　彼諸業真實","自性若了知　　此說即無生","我如是所說　　皆依佛言教","如其所宣揚　　即蘊處界法","大種等及識　　所說皆平等","彼智現證時　　無妄無分別","此一若如實　　佛說為涅槃","此最勝無妄　　無智即分別","若心有散亂　　與諸魔作便","若如實離過　　此即無所生","如是無明緣　　佛為世間說","若世無分別　　此云何無生","若無明可滅　　滅已即非生","生滅名乖違　　無智起分別","有因即有生　　無緣即無住","離緣若有性　　此有亦何得","若有性可取　　即說有生住","此中疑復多　　謂有法可住","若菩提可證　　即處處常語","若住性可取　　此說還有生","若謂法有實　　無智作是說","若謂法有處　　取亦不可得","法無生無我　　智悟入實性","常無常等相　　皆由心起見","若成立多性　　即成欲實性","彼云何非此　　常得生過失","若成立一性　　所欲如水月","非實非無實　　皆由心起見","貪嗔法極重　　由是生見執","諍論故安立　　離性而執實","彼因起諸見　　見故生煩惱","若此正了知　　見煩惱俱盡","當知法無常　　從緣生故現","緣生亦無生　　此最上實語","眾生邪妄智　　無實謂實想","於他諍論興　　自行顛倒轉","自分不可立　　他分云何有","自他分俱無　　智了無諍論","有少法可依　　煩惱如毒蛇","若無寂無動　　心即無所依","煩惱如毒蛇　　生極重過失","煩惱毒所覆　　云何見諸心","如愚見影像　　彼妄生實想","世間縛亦然　　慧為痴所網","性喻如影像　　非智眼境界","大智本不生　　微細境界想","著色謂凡夫　　離貪即小聖","了知色自性　　是為最上智","若著諸善法　　如離貪顛倒","猶見幻人已　　離所作求體","知此義為失　　不觀性無性","煩惱不可得　　性光破邪智","智離染清淨　　亦無淨可依","有依即有染　　彼淨還生過","極惡煩惱法　　若見自性離","即心無動亂　　得渡生死海","此善法甘露　　從大悲所生","依如來言宣　　無分限分別","此中如是難可說　　隨智者見即成就","智者隨觀隨順門　　如是皆從大悲轉","一切法中真實性　　智者隨應如理觀","所向由是信得生　　拔彼眾生離諸苦","此義甚深復廣大　　我為勝利故贊說","如大智言今已宣　　自他痴闇皆能破","破彼痴闇煩惱已　　如如所作離魔障","由是能開善趣門　　諸解脫事而何失","持淨戒者得生天　　此即決定真實句","設破戒者住正心　　雖壞戒而不壞見","種子生長非無義　　見義利故廣施作","不以大悲為正因　　智者何能生法欲"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"六十頌如理論","section_title":"正文","is_available":true}],"plain_text":"# 六十頌如理論\n六十頌如理論一卷\n宋元續入藏諸論\n六十頌如理論一卷\n龍樹菩薩造宋三藏傳法大師施護奉詔譯\n六十頌如理論\n歸命三世寂默主　　宣說緣生正法語\n若了諸法離緣生　　所作法行如是離\n離有無二邊　　智者無所依\n甚深無所緣　　緣生義成立\n若謂法無性　　即生諸過失\n智者應如理　　伺察法有性\n若有性實得　　如愚者分別\n無性即無因　　解脫義何立\n不可說有性　　不可說無性\n了知性無性　　大智如理說\n涅盤與生死　　勿觀別異性\n非涅槃生死　　二性有差別\n生死及涅槃　　二俱無所有\n若了知生死　　此即是涅槃\n破彼生有性　　分別滅亦然\n如幻所作事　　滅現前無實\n若滅有所壞　　知彼是有為\n現法尚無得　　復何知壞法\n彼諸蘊不滅　　染盡即涅槃\n若了知滅性　　彼即得解脫\n若生法滅法　　二俱不可得\n正智所觀察　　從無明緣生\n若見法寂靜　　諸所作亦然\n知此最勝法　　獲法智無邊\n緣生性可見　　是義非無見\n此中微妙性　　非緣生分別\n佛正覺所說　　有說非無因\n若盡煩惱源　　即破輪迴相\n諸法決定行　　見有作有取\n前後際云何　　從緣所安立\n云何前已生　　彼後復別轉\n故前後邊際　　如世幻所見\n云何幻可生　　云何有所著\n痴者於幻中　　求幻而為實\n前際非後際　　執見故不捨\n智觀性無性　　如幻焰影像\n若謂生非滅　　是有為分別\n而彼緣生輪　　隨轉無所現\n若已生未生　　彼自性無生\n若自性無生　　生名云何得\n因寂即法盡　　此盡不可得\n若自性無盡　　盡名云何立\n無少法可生　　無少法可滅\n彼生滅二道　　隨事隨義現\n知生即知滅　　知滅知無常\n無常性若知　　不得諸法底\n諸法從緣生　　雖生即離滅\n如到彼岸者　　即見大海事\n若自心不了　　異生執我性\n性無性顛倒　　即生諸過失\n諸法是無常　　苦空及無我\n此中見法離　　智觀性無性\n無住無所緣　　無根亦不立\n從無明種生　　離初中後際\n痴闇大惡城　　如芭蕉不實\n如乾闥婆城　　皆世幻所見\n此界梵王初　　佛如實正說\n後諸聖無妄　　說亦無差別\n世間痴所闇　　愛相續流轉\n智者了諸愛　　而平等善說\n初說諸法有　　於有求實性\n後求性亦無　　即無著性離\n若不知離義　　隨聞即有著\n而所作福業　　凡愚者自破\n如先平等說　　彼諸業真實\n自性若了知　　此說即無生\n我如是所說　　皆依佛言教\n如其所宣揚　　即蘊處界法\n大種等及識　　所說皆平等\n彼智現證時　　無妄無分別\n此一若如實　　佛說為涅槃\n此最勝無妄　　無智即分別\n若心有散亂　　與諸魔作便\n若如實離過　　此即無所生\n如是無明緣　　佛為世間說\n若世無分別　　此云何無生\n若無明可滅　　滅已即非生\n生滅名乖違　　無智起分別\n有因即有生　　無緣即無住\n離緣若有性　　此有亦何得\n若有性可取　　即說有生住\n此中疑復多　　謂有法可住\n若菩提可證　　即處處常語\n若住性可取　　此說還有生\n若謂法有實　　無智作是說\n若謂法有處　　取亦不可得\n法無生無我　　智悟入實性\n常無常等相　　皆由心起見\n若成立多性　　即成欲實性\n彼云何非此　　常得生過失\n若成立一性　　所欲如水月\n非實非無實　　皆由心起見\n貪嗔法極重　　由是生見執\n諍論故安立　　離性而執實\n彼因起諸見　　見故生煩惱\n若此正了知　　見煩惱俱盡\n當知法無常　　從緣生故現\n緣生亦無生　　此最上實語\n眾生邪妄智　　無實謂實想\n於他諍論興　　自行顛倒轉\n自分不可立　　他分云何有\n自他分俱無　　智了無諍論\n有少法可依　　煩惱如毒蛇\n若無寂無動　　心即無所依\n煩惱如毒蛇　　生極重過失\n煩惱毒所覆　　云何見諸心\n如愚見影像　　彼妄生實想\n世間縛亦然　　慧為痴所網\n性喻如影像　　非智眼境界\n大智本不生　　微細境界想\n著色謂凡夫　　離貪即小聖\n了知色自性　　是為最上智\n若著諸善法　　如離貪顛倒\n猶見幻人已　　離所作求體\n知此義為失　　不觀性無性\n煩惱不可得　　性光破邪智\n智離染清淨　　亦無淨可依\n有依即有染　　彼淨還生過\n極惡煩惱法　　若見自性離\n即心無動亂　　得渡生死海\n此善法甘露　　從大悲所生\n依如來言宣　　無分限分別\n此中如是難可說　　隨智者見即成就\n智者隨觀隨順門　　如是皆從大悲轉\n一切法中真實性　　智者隨應如理觀\n所向由是信得生　　拔彼眾生離諸苦\n此義甚深復廣大　　我為勝利故贊說\n如大智言今已宣　　自他痴闇皆能破\n破彼痴闇煩惱已　　如如所作離魔障\n由是能開善趣門　　諸解脫事而何失\n持淨戒者得生天　　此即決定真實句\n設破戒者住正心　　雖壞戒而不壞見\n種子生長非無義　　見義利故廣施作\n不以大悲為正因　　智者何能生法欲","is_preview":true,"preview_page_limit":10}