T30n1575_六十頌如理論
大正藏第 30 冊 No. 1575 六十頌如理論
No. 1575
六十頌如理論
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
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
【現代漢語翻譯】 現代漢語譯本 《六十頌如理論》
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命於過去、現在、未來三世寂默之主，宣說依緣而生的正法。 如果瞭解諸法是遠離依緣而生的，那麼所作的修行也應如此遠離（執著）。
智者不執著于有和無這兩種極端，因為他們沒有可以依賴的事物。 這種甚深的智慧沒有可以攀緣的對象，因此依緣而生的意義才能成立。 如果說諸法沒有自性，就會產生各種過失。 智者應該如理地觀察諸法是否具有自性。 如果認為可以真實地獲得自性，那就如同愚者的分別妄想。 如果沒有自性，就沒有因，那麼解脫的意義又如何成立呢？ 既不能說諸法具有自性，也不能說諸法沒有自性。 瞭解自性和無自性的道理，大智慧者才能如理宣說。 不要把涅槃和生死看作是不同的性質。 涅槃和生死這二者，在性質上沒有差別。 生死和涅槃，二者都是空無所有的。 如果瞭解生死，這就是涅槃。 破除對生之自性的執著，對滅的分別也是如此。 如同幻術所變現的事物，滅的顯現並非真實。 如果滅意味著某種東西被破壞，那麼就知道它是有為法。 現在的法尚且無法獲得，又如何知道被破壞的法呢？ 這些蘊（五蘊：色、受、想、行、識）並沒有滅，只是染污消盡就是涅槃。 如果瞭解滅的性質，就能獲得解脫。 如果生法和滅法都是不可得的，那麼 以正確的智慧觀察，（可知一切）是從無明（avidya）的緣起而生。 如果看到諸法是寂靜的，那麼一切所作所為也是如此。 瞭解這最殊勝的法，就能獲得無邊的法智。 依緣而生的性質是可以見到的，這個意義並非不可見。 這其中微妙的性質，並非依緣而生所能分別的。 佛陀（Buddha）正覺所說，是有，而非無因。 如果斷盡煩惱的根源，就能破除輪迴的相。 諸法是按照一定的規律執行的，
【English Translation】 English version Sixty Stanzas on Reasoning
Composed by Nāgārjuna (Dragon Tree Bodhisattva)
Translated by Śīlapāla (Shīhù), Tripitaka Master, Great Officer of the Court of the Western Heaven, Acting Vice President of the Court of Imperial Sacrifices, Dharma Master, and Purple-Robed Subject by Imperial Decree
I prostrate to the Lord of Silence in the three times (past, present, and future), who proclaims the true Dharma (law) of dependent origination. If one understands that all dharmas (phenomena) are apart from dependent origination, then one's practice should also be apart from (attachment).
The wise do not cling to the two extremes of existence and non-existence, for they have nothing to rely on. This profound wisdom has no object to grasp, therefore the meaning of dependent origination is established. If it is said that dharmas have no self-nature (svabhāva), various faults will arise. The wise should rationally investigate whether dharmas have self-nature. If one thinks that self-nature can be truly obtained, it is like the discriminations of a fool. If there is no self-nature, there is no cause, then how can the meaning of liberation be established? It cannot be said that dharmas have self-nature, nor can it be said that dharmas have no self-nature. Understanding the principle of self-nature and no self-nature, the greatly wise can speak according to reason. Do not view Nirvāṇa (liberation) and Saṃsāra (cyclic existence) as having different natures. Nirvāṇa and Saṃsāra, these two, have no difference in nature. Saṃsāra and Nirvāṇa, both are devoid of inherent existence. If one understands Saṃsāra, this is Nirvāṇa. Breaking the attachment to the self-nature of birth, the same applies to the discrimination of cessation. Like things created by illusion, the appearance of cessation is not real. If cessation means that something is destroyed, then know that it is conditioned (saṃskṛta). Even the present dharma cannot be obtained, how can one know the dharma that is destroyed? These skandhas (aggregates) do not cease; the exhaustion of defilements is Nirvāṇa. If one understands the nature of cessation, one will attain liberation. If birth-dharma and cessation-dharma are both unobtainable, then Observed with correct wisdom, (everything) arises from the dependent origination of ignorance (avidya). If one sees that dharmas are tranquil, then all actions are also so. Understanding this most excellent Dharma, one obtains boundless Dharma-wisdom. The nature of dependent origination is visible; this meaning is not invisible. The subtle nature within this is not distinguished by dependent origination. What the Buddha (Buddha) awakened to and spoke of is existence, not without cause. If one exhausts the source of afflictions, one breaks the aspect of Saṃsāra. All dharmas proceed according to a fixed pattern,
見有作有取 前後際云何 從緣所安立 云何前已生 彼后復別轉 故前後邊際 如世幻所見 云何幻可生 云何有所著 癡者于幻中 求幻而為實 前際非后際 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 離初中后際 癡闇大惡城 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 后諸聖無妄 說亦無差別 世間癡所闇 愛相續流轉 智者了諸愛 而平等善說 初說諸法有 于有求實性 后求性亦無 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
【現代漢語翻譯】 現代漢語譯本 見有作為和執取， 前後的界限是怎樣的？ 是從因緣所安立的。 怎樣理解前一刻已經產生， 而之後又發生不同的轉變？ 所以前後的邊際， 就像世間幻術所見一樣。 怎樣理解幻術可以產生， 怎樣理解會有所執著？ 愚癡的人在幻術中， 尋求幻術的真實性。 前一刻不是后一刻， 因為執著于見解而不捨棄。 有智慧的人觀察到自性非有非無， 就像幻術、火焰和影像一樣。 如果認為生不是滅， 這是對有為法的分別。 而那因緣生起的輪轉， 隨著運轉而無所顯現。 如果已經生起或尚未生起， 那自性就是無生的。 如果自性是無生的， 那『生』這個名稱又從何而來？ 因為寂靜就是法的終結， 這種終結是不可得的。 如果自性是無盡的， 那『盡』這個名稱又如何成立？ 沒有絲毫法可以產生， 沒有絲毫法可以滅亡。 那生和滅這兩條道路， 隨著事物和意義而顯現。 知道生就是知道滅， 知道滅就是知道無常。 如果知道無常的性質， 就無法得到諸法的根本。 諸法從因緣而生， 雖然生起卻立即遠離滅亡。 就像到達彼岸的人， 立即見到大海的事情。 如果自己的心不明白， 凡夫俗子就會執著於我的自性。 自性非有非無的顛倒， 就會產生各種過失。 諸法是無常的， 是苦、空和無我的。 在此之中見到法的遠離， 以智慧觀察自性非有非無。 無所住，無所緣， 沒有根基，也不成立。 從無明（avidya）的種子而生， 遠離最初、中間和最後的界限。 愚癡黑暗的大惡城， 就像芭蕉樹一樣不真實。 就像乾闥婆城（Gandharva city）一樣， 都是世間幻術所見。 這個世界的梵王（Brahma）最初， 佛陀如實地正確宣說。 後來的諸位聖者沒有虛妄， 所說的也沒有差別。 世間被愚癡所矇蔽， 愛（trsna）的相續不斷流轉。 有智慧的人瞭解諸愛， 從而平等地善於宣說。 最初宣說諸法是有， 在有中尋求真實性。 後來尋求自性也是沒有， 就是沒有執著的自性遠離。 如果不瞭解遠離的意義， 隨著聽聞就會有所執著。 而所做的福德事業， 凡夫愚人自己破壞。 就像先前平坦的...
【English Translation】 English version Seeing action and grasping, What are the boundaries of before and after? They are established from conditions. How is it that the previous moment has already arisen, And afterwards, different transformations occur again? Therefore, the boundaries of before and after, Are like what is seen in worldly illusions. How is it that illusion can arise, How is it that there can be attachment? Foolish people, in illusion, Seek the reality of illusion. The previous moment is not the subsequent moment, Because of clinging to views, they are not abandoned. Wise people observe that self-nature is neither existent nor nonexistent, Like illusion, flame, and reflection. If it is thought that birth is not cessation, This is a discrimination of conditioned phenomena. And that wheel of dependent origination, Revolves without anything being manifested. If already arisen or not yet arisen, That self-nature is unborn. If self-nature is unborn, Then from where does the name 'birth' come? Because quiescence is the end of the Dharma, This end is unattainable. If self-nature is endless, Then how is the name 'end' established? There is not a single Dharma that can arise, There is not a single Dharma that can perish. Those two paths of birth and death, Appear according to things and meanings. Knowing birth is knowing cessation, Knowing cessation is knowing impermanence. If the nature of impermanence is known, The root of all Dharmas cannot be obtained. All Dharmas arise from conditions, Although arising, they immediately depart from cessation. Like those who reach the other shore, Immediately see the affairs of the great ocean. If one's own mind does not understand, Ordinary people will cling to the self-nature of 'I'. The inversion of self-nature being neither existent nor nonexistent, Will give rise to various faults. All Dharmas are impermanent, Are suffering (duhkha), emptiness (sunyata), and non-self (anatman). In this, seeing the detachment of Dharmas, Wisely observing self-nature as neither existent nor nonexistent. Without dwelling, without object of thought, Without root, and not established. Born from the seed of ignorance (avidya), Away from the boundaries of beginning, middle, and end. The great evil city of foolish darkness, Is unreal like a banana tree. Like a Gandharva city (Gandharva city), All are seen by worldly illusion. The Brahma (Brahma) of this world initially, The Buddha truthfully and correctly proclaimed. The subsequent sages are without falsehood, And what they say is without difference. The world is obscured by foolishness, The continuous flow of love (trsna) revolves. Wise people understand all loves, And thus are equally skilled in proclaiming. Initially, it is said that all Dharmas exist, Seeking reality in existence. Later, seeking self-nature is also nonexistent, Which is the detachment of non-attachment. If the meaning of detachment is not understood, One will be attached to whatever is heard. And the meritorious deeds that are done, Are destroyed by foolish ordinary people themselves. Like the previously flat...
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 貪瞋法極重 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
【現代漢語翻譯】 現代漢語譯本 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（skandha，構成個體的五種要素，即色、受、想、行、識）處（ayatana，感覺的來源，包括六根和六塵）界（dhatu，構成經驗世界的元素，包括十八界）法。 大種（mahābhūta，構成物質世界的四大元素，即地、水、火、風）等及識（vijñāna，識別或意識），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（nirvana，解脫生死輪迴的境界）。 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（bodhi，覺悟）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（anatman，沒有永恒不變的自我），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。 貪瞋法極重，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（anitya，一切事物都是變化的），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。
【English Translation】 English version Thus it is said: Those deeds are real; if their self-nature is understood, this saying is without arising. What I have thus said all relies on the Buddha's teachings; as He proclaimed, namely the skandhas (aggregates, the five components of an individual: form, feeling, perception, mental formations, and consciousness), ayatanas (sense bases, the sources of sensation, including the six senses and their objects), dhatus (elements, the constituents of the experienced world, including the eighteen elements), and dharmas (teachings). The mahābhūtas (great elements, the four fundamental elements of the material world: earth, water, fire, and wind) and vijñāna (consciousness, awareness or discernment) are all spoken of as equal. When that wisdom is directly realized, there is no delusion and no discrimination. If this one is truly understood, the Buddha says it is nirvana (liberation from the cycle of birth and death). This is the most excellent and non-delusive; without wisdom, there is only discrimination. If the mind is scattered, it provides an opportunity for the demons. If one truly departs from faults, this is without arising. Thus, ignorance is the condition, as the Buddha said to the world. If the world is without discrimination, how can this be without arising? If ignorance can be extinguished, once extinguished, it is no longer arising. Arising and ceasing are contradictory terms; without wisdom, discrimination arises. With a cause, there is arising; without conditions, there is no abiding. If there is inherent existence apart from conditions, how can this existence be obtained? If inherent existence can be grasped, then arising and abiding are spoken of. Here, there are many doubts, claiming that there is a dharma that can abide. If bodhi (enlightenment) can be attained, then it is constantly spoken of everywhere. If abiding nature can be grasped, this saying still has arising. If it is said that dharmas have reality, this is spoken by those without wisdom. If it is said that dharmas have a place, grasping is also unattainable. Dharmas are without arising and without self (anatman, no permanent self); wisdom awakens and enters into true nature. The characteristics of permanence and impermanence, etc., all arise from the mind's views. If multiple natures are established, then the nature of desire is established. How is that not this, constantly obtaining the fault of arising? If a single nature is established, what is desired is like the moon in water. Neither real nor unreal, all arise from the mind's views. Greed and hatred are extremely heavy dharmas; from these, views and attachments arise. Contention is thus established, clinging to reality apart from nature. From that cause, views arise; from views, afflictions arise. If this is rightly understood, views and afflictions are both exhausted. It should be known that dharmas are impermanent (anitya, everything is changing), appearing because they arise from conditions. Conditional arising is also without arising; this is the most supreme true speech. Beings have perverse and deluded wisdom, thinking what is unreal is real. Contention arises with others, and they turn around in their own inverted ways.
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 慧為癡所網 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 智離染清凈 亦無凈可依 有依即有染 彼凈還生過 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 自他癡闇皆能破 破彼癡闇煩惱已 如如所作離魔障 由是能開善趣門 諸解脫事而何失 持凈戒者得生天 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
【現代漢語翻譯】 現代漢語譯本 『自身』不能獨立存在，那麼『他者』又怎麼可能存在呢？ 當『自身』和『他者』的區分都不存在時，智慧就能明瞭，也就沒有了爭論。 如果還有少許的法可以依賴，那麼煩惱就像毒蛇一樣危險。 如果沒有寂靜，沒有動搖，內心也就沒有了依靠。 煩惱就像毒蛇，會產生極其嚴重的過失。 被煩惱的毒素覆蓋，又怎麼能看見諸法實相呢？ 就像愚人看見水中的影像，虛妄地產生真實的念頭。 世間的束縛也是這樣，智慧被愚癡所矇蔽。 自性就像水中的影像，不是智慧之眼所能觸及的境界。 偉大的智慧原本不生不滅，卻會產生對微細境界的執著。 執著於色相的是凡夫，遠離貪慾的就是小乘聖人。 了知色相的自性本空，這就是最上等的智慧。 如果執著于各種善法，就像遠離貪慾的顛倒。 就像看見幻化的人之後，還要去尋找他的實體。 如果認為這個道理是錯誤的，就不去觀察自性是否為空。 煩惱是不可得的，自性的光明能夠破除邪惡的智慧。 智慧遠離染污而清凈，但也沒有清凈可以依賴。 有所依賴就會有染污，所謂的清凈反而會產生過失。 如果能認識到極其邪惡的煩惱法的自性本空。 那麼內心就不會動亂，就能渡過生死的苦海。 這善法的甘露，是從偉大的慈悲心中產生的。 依據如來的教言宣說，沒有分別和界限。 這其中的道理難以言說，只有隨順智者的見解才能成就。 智者隨順觀察真理之門，這一切都源於偉大的慈悲。 在一切法中，智者應如理觀察其真實自性。 由此才能生起信心，拔除眾生的痛苦。 這個道理非常深奧而廣大，我爲了獲得勝利而讚美宣說。 如大智者所說，現在已經宣講完畢，能夠破除自己和他人的愚癡和黑暗。 破除愚癡和煩惱之後，所作所為都能遠離魔障。 因此能夠開啟通往善趣之門，對於解脫之事又有什麼損失呢？ 持守清凈戒律的人能夠昇天，這是決定不變的真理。 即使是破戒的人，如果能保持正念，雖然破壞了戒律，但不會破壞正見。 種子生長不是沒有意義的，正見也是如此。
【English Translation】 English version 『Self』 cannot exist independently, so how can 『other』 exist? When the distinction between 『self』 and 『other』 ceases to exist, wisdom becomes clear, and there is no more dispute. If there is still a little dharma to rely on, then afflictions are as dangerous as poisonous snakes. If there is no stillness, no movement, then the mind has nothing to rely on. Afflictions are like poisonous snakes, which can cause extremely serious faults. Covered by the poison of afflictions, how can one see the true nature of all dharmas? Just like a fool seeing an image in the water, falsely generating real thoughts. The bondage of the world is also like this, wisdom is blinded by ignorance. The nature is like an image in the water, not a realm that can be reached by the eye of wisdom. Great wisdom is originally unborn and undying, but it can generate attachment to subtle realms. Those who are attached to form are ordinary people, and those who are free from greed are Hinayana saints. Knowing that the self-nature of form is empty is the highest wisdom. If one is attached to various good dharmas, it is like the inversion of being free from greed. It's like seeing an illusionary person and then trying to find his substance. If one thinks this principle is wrong, one will not observe whether self-nature is empty or not. Afflictions are unattainable, and the light of self-nature can break evil wisdom. Wisdom is pure and free from defilement, but there is no purity to rely on. Having something to rely on will lead to defilement, and so-called purity will instead produce faults. If one can recognize that the self-nature of extremely evil afflictive dharmas is empty. Then the mind will not be disturbed, and one can cross the sea of birth and death. This nectar of good dharma is produced from the great compassionate heart. According to the teachings of the Tathagata, there is no distinction or limit. The truth in this is difficult to express, and it can only be achieved by following the views of the wise. The wise follow and observe the gate of truth, and all this comes from great compassion. In all dharmas, the wise should observe their true nature as they should. From this, faith can arise, and the suffering of sentient beings can be removed. This principle is very profound and vast, and I praise and speak it for the sake of victory. As the great wise one said, it has now been preached, and it can break the ignorance and darkness of oneself and others. After breaking through ignorance and afflictions, what one does can be free from demonic obstacles. Therefore, it can open the door to good destinies, and what is the loss for liberation? Those who uphold pure precepts can be reborn in heaven, this is a definite and unchanging truth. Even those who break the precepts, if they can maintain right mindfulness, although they have broken the precepts, they will not break right view. The growth of seeds is not without meaning, and so is right view.
義利故廣施作 不以大悲為正因 智者何能生法欲
六十頌如理論
【現代漢語翻譯】 現代漢語譯本： 如果爲了義利而廣泛地行佈施，卻不以大悲心作為真正的因，那麼有智慧的人怎麼會生起對佛法的渴求呢？
出自《六十頌如理論》
【English Translation】 English version: If one widely practices giving (廣施作) for the sake of righteousness and profit (義利), but does not take great compassion (大悲) as the true cause (正因), how can a wise person (智者) generate a desire for the Dharma (法欲)?
From the Sixty Stanza Reasoning (六十頌如理論)