INBUDS
小品般若波羅蜜經 (No. 0227_ 鳩摩羅什譯 ) in Vol. 08
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T0227_.08.0537a01: 有三實之跡。權應不夷。則亂緒紛綸。有惑
T0227_.08.0537a02: 趣之異。是以法華般若。相待以期終。方便實
T0227_.08.0537a03: 化。冥一以俟盡。論其窮理盡性夷明萬行。
T0227_.08.0537a04: 則實不如照。取其大明眞化解本無三。則照
T0227_.08.0537a05: 不如實。是故歎深則般若之功重。美實則法
T0227_.08.0537a06: 華之用微。此經之尊。三撫三囑。未足惑也。有
T0227_.08.0537a07: 秦太子者。寓跡儲宮。擬韻區外。翫味斯經。夢
T0227_.08.0537a08: 想増至。准悟大品。深知譯者之失。會聞究
T0227_.08.0537a09: 摩羅法師。神授其文。眞本猶存。以弘始十年
T0227_.08.0537a10: 二月六日。請令出之。至四月三十日。校正都
T0227_.08.0537a11: 訖。考之舊譯。眞若荒田之稼芸。過其半未詎
T0227_.08.0537a12: 多也。斯經正文。凡有四種。是佛異時適化廣
T0227_.08.0537a13: 略之説也。其多者云。有十萬偈。少者六百偈。
T0227_.08.0537a14: 此之大品。乃是天竺之中品也。隨宜之言。復
T0227_.08.0537a15: 何必計其多少。議其煩簡耶。梵文雅質案
T0227_.08.0537a16: 本譯之。於麗巧不足。樸正有餘矣。幸冀文悟
T0227_.08.0537a17: 之賢。略其華而幾其實也
T0227_.08.0537a18:
T0227_.08.0537a19:
T0227_.08.0537a20:
T0227_.08.0537a21:摩訶般若波羅蜜經卷第一
T0227_.08.0537a23: 後秦龜茲國三藏鳩摩羅什譯
T0227_.08.0537a24: 初品第一
T0227_.08.0537a25: 如是我聞。一時佛在王舍城耆闍崛山中。與
T0227_.08.0537a26: 大比丘僧千二百五十人倶皆是阿羅漢。諸
T0227_.08.0537a27: 漏已盡如調象王。所作已辦捨於重擔。逮得
T0227_.08.0537a28: 己利盡諸有結。正智解脱心得自在。唯除阿
T0227_.08.0537a29: 難。爾時佛告須菩提。汝樂説者。爲諸菩薩説
T0227_.08.0537b01: 所應成就般若波羅蜜。舍利弗。即作是念。須
T0227_.08.0537b02: 菩提。自以力説。爲承佛神力。須菩提知舍利
T0227_.08.0537b03: 弗心所念。語舍利弗言。佛諸弟子敢有所説
T0227_.08.0537b04: 皆是佛力。所以者何。佛所説法於中學者。能
T0227_.08.0537b05: 證諸法相。證已有所言説。皆與法相不相違
T0227_.08.0537b06: 背。以法相力故。爾時須菩提白佛言。世尊。佛
T0227_.08.0537b07: 使我爲諸菩薩説所應成就般若波羅蜜。世
T0227_.08.0537b08: 尊。所言菩薩。菩薩者何等法義。是菩薩我不
T0227_.08.0537b09: 見有法名爲菩薩。世尊。我不見菩薩不得菩
T0227_.08.0537b10: 薩。亦不見不得般若波羅蜜。當教何等菩薩
T0227_.08.0537b11: 般若波羅蜜。若菩薩聞作是説。不驚不怖不
T0227_.08.0537b12: 沒不退。如所説行。是名教菩薩般若波羅蜜。
T0227_.08.0537b13: 復次世尊。菩薩行般若波羅蜜時。應如是學
T0227_.08.0537b14: 不念是菩薩心。所以者何。是心非心。心相本
T0227_.08.0537b15: 淨故。爾時舍利弗語須菩提。有此非心心不。
T0227_.08.0537b16: 須菩提語舍利弗。非心心可得若有若無不。
T0227_.08.0537b17: 舍利弗言不也。須菩提語舍利弗。若非心心
T0227_.08.0537b18: 不可得有無者。應作是言。有心無心耶。舍利
T0227_.08.0537b19: 弗言。何法爲非心。須菩提言。不壞不分別。
T0227_.08.0537b20: 菩薩聞作是説。不驚不怖不沒不退。當知是
T0227_.08.0537b21: 菩薩不離般若波羅蜜行。若善男子善女人
T0227_.08.0537b22: 欲學聲聞地。當聞是般若波羅蜜受持讀誦
T0227_.08.0537b23: 如説修行。欲學辟支佛地。當聞是般若波羅
T0227_.08.0537b24: 蜜受持讀誦如説修行。欲學菩薩地。亦當聞
T0227_.08.0537b25: 是般若波羅蜜受持讀誦如説修行。所以者
T0227_.08.0537b26: 何。般若波羅蜜中廣説菩薩所應學法。須菩
T0227_.08.0537b27: 提白佛言。世尊。我不得不見菩薩。當教何等
T0227_.08.0537b28: 菩薩般若波羅蜜。世尊。我不見菩薩法來去。
T0227_.08.0537b29: 而與菩薩作字言。是菩薩我則疑悔。世尊。又
T0227_.08.0537c01: 菩薩字無決定無住處。所以者何。是字無所
T0227_.08.0537c02: 有故。無所有亦無定無處。若菩薩聞是事。不
T0227_.08.0537c03: 驚不怖不沒不退。當知是菩薩畢竟住不退
T0227_.08.0537c04: 轉地。住無所住。復次世尊。菩薩行般若波羅
T0227_.08.0537c05: 蜜時。不應色中住。不應受想行識中住。何以
T0227_.08.0537c06: 故。若住色中爲作色行。若住受想行識中。爲
T0227_.08.0537c07: 作識行。若行作法。則不能受般若波羅蜜。不
T0227_.08.0537c08: 能習般若波羅蜜。不具足般若波羅蜜。則不
T0227_.08.0537c09: 能成就薩婆若。何以故。色無受想。受想行識
T0227_.08.0537c10: 無受想。若色無受則非色。受想行識無受則
T0227_.08.0537c11: 非識。般若波羅蜜亦無受。菩薩應如是學行
T0227_.08.0537c12: 般若波羅蜜。是名菩薩諸法無受三昧廣大
T0227_.08.0537c13: 無量無定。一切聲聞辟支佛所不能壞。何以故
T0227_.08.0537c14: 是三昧不可以相得。若是三昧可以相得。先
T0227_.08.0537c15: 尼梵志。於薩婆若智不應生信。先尼梵志以
T0227_.08.0537c16: 有量智入是法中。入已不受色。不受受想行
T0227_.08.0537c17: 識。是梵志不以得門見。是智不以内色見。
T0227_.08.0537c18: 是智不以外色見。是智不以内外色見。是智
T0227_.08.0537c19: 亦不離内外色見。是智不以内受想行識見。
T0227_.08.0537c20: 是智不以外受想行識見。是智不以内外受
T0227_.08.0537c21: 想行識見。是智亦不離内外受想行識見。是
T0227_.08.0537c22: 智先尼梵志信解薩婆若智。以得諸法實相
T0227_.08.0537c23: 故得解脱。得解脱已。於諸法中無取無捨。乃
T0227_.08.0537c24: 至涅槃亦無取無捨。世尊。是名菩薩般若波
T0227_.08.0537c25: 羅蜜。不受色不受受想行識。雖不受色不受
T0227_.08.0537c26: 受想行識。未具足佛十力四無所畏十八不共
T0227_.08.0537c27: 法。終不中道而般涅槃。復次世尊。菩薩行般
T0227_.08.0537c28: 若波羅蜜。應如是思惟。何等是般若波羅蜜。
T0227_.08.0537c29: 是誰般若波羅蜜。若法不可得。是般若波羅
T0227_.08.0538a01: 蜜耶。若菩薩作是思惟。觀時不驚不畏不怖
T0227_.08.0538a02: 不沒不退。當知是菩薩不離般若波羅蜜行
T0227_.08.0538a03: 爾時舍利弗語須菩提。若色離色性。受想行」
T0227_.08.0538a04: 識離識性。般若波羅蜜離般若波羅蜜性者。
T0227_.08.0538a05: 何故説菩薩不離般若波羅蜜行。須菩提言。
T0227_.08.0538a06: 如是舍利弗。色離色性。受想行識離識性。般
T0227_.08.0538a07: 若波羅蜜離般若波羅蜜性。是法皆離自性。
T0227_.08.0538a08: 性相亦離。舍利弗言。若菩薩於是中學。能成
T0227_.08.0538a09: 就薩婆若耶。須菩提言如是。舍利弗。菩薩如
T0227_.08.0538a10: 是學者。能成就薩婆若。所以者何。一切法無
T0227_.08.0538a11: 生無成就故。若菩薩如是行者。則近薩婆
T0227_.08.0538a12: 若
T0227_.08.0538a13: 爾時須菩提語舍利弗言。菩薩若行色行爲
T0227_.08.0538a14: 行相。若生色行爲行相。若滅色行爲行相。若
T0227_.08.0538a15: 壞色行爲行相。若空色行爲行相。我行是
T0227_.08.0538a16: 行亦是行相。若行受想行識行爲行相。若生
T0227_.08.0538a17: 識行爲行相。若滅識行爲行相。若壞識行爲
T0227_.08.0538a18: 行相。若空識行爲行相。我行是行亦是行相。
T0227_.08.0538a19: 若作是念。能如是行者。是行般若波羅蜜。亦
T0227_.08.0538a20: 是行相。當知是菩薩未善知方便。舍利弗語
T0227_.08.0538a21: 須菩提。今菩薩云何行。名爲行般若波羅蜜･
T0227_.08.0538a22: 須菩提言。若菩薩不行色。不行色生不行色
T0227_.08.0538a23: 滅。不行色壞不行色空。不行受想行識。不行
T0227_.08.0538a24: 識生不行識滅。不行識壞不行識空。是名行
T0227_.08.0538a25: 般若波羅蜜。不念行般若波羅蜜。不念不行。
T0227_.08.0538a26: 不念行不行。亦不念非行非不行。是名行般
T0227_.08.0538a27: 若波羅蜜。所以者何。一切法無受故。是名
T0227_.08.0538a28: 菩薩諸法無受三昧廣大無量無定。一切聲
T0227_.08.0538a29: 聞辟支佛所不能壞。菩薩行是三昧。疾得阿
T0227_.08.0538b01: 耨多羅三藐三菩提。須菩提承佛威神。而作
T0227_.08.0538b02: 是言。若菩薩行是三昧。不念不分別。是三昧
T0227_.08.0538b03: 我當入是三昧。我今入我已入。無如是分別。
T0227_.08.0538b04: 當知是菩薩已從諸佛。得受阿耨多羅三藐
T0227_.08.0538b05: 三菩提記。舍利弗語須菩提。菩薩所行三昧。
T0227_.08.0538b06: 得從諸佛受阿耨多羅三藐三菩提記。是三
T0227_.08.0538b07: 昧可得示不。須菩提言。不也舍利弗。何以故。
T0227_.08.0538b08: 善男子。不分別是三昧。所以者何。三昧性無
T0227_.08.0538b09: 所有故。佛讃須菩提言。善哉善哉。我説汝於
T0227_.08.0538b10: 無諍三昧人中最爲第一。如我所説。菩薩應
T0227_.08.0538b11: 如是學般若波羅蜜。若如是學者。是名學般
T0227_.08.0538b12: 若波羅蜜。舍利弗白佛言。世尊。菩薩如是學
T0227_.08.0538b13: 爲學何法。佛告舍利弗。菩薩如是學於法無
T0227_.08.0538b14: 所學。何以故。舍利弗。是諸法不爾如凡夫所
T0227_.08.0538b15: 著。舍利弗白佛言。世尊。今云何有。佛言。如
T0227_.08.0538b16: 無所有如是有。如是諸法無所有故名無明。
T0227_.08.0538b17: 凡夫分別無明貪著無明。墮於二邊不知不見。
T0227_.08.0538b18: 於無法中憶想分別貪著名色。因貪著故。於
T0227_.08.0538b19: 無所有法不知不見。不出不信不住。是故墮
T0227_.08.0538b20: 在凡夫貪著數中。舍利弗白佛言。世尊。菩薩
T0227_.08.0538b21: 如是學亦不學薩婆若。佛告舍利弗。菩薩如
T0227_.08.0538b22: 是學亦不學薩婆若。如是學亦名學薩婆若。
T0227_.08.0538b23: 成就薩婆若。須菩提白佛言。世尊。若有問幻
T0227_.08.0538b24: 人學薩婆若當成就薩婆若不。世尊。我當云
T0227_.08.0538b25: 何答。須菩提。我還問汝隨意答。於意云何。
T0227_.08.0538b26: 幻異色色異幻。幻異受想行識耶。須菩提言
T0227_.08.0538b27: 幻不異色色不異幻。幻即是色色即是幻。幻
T0227_.08.0538b28: 不異受想行識。識不異幻。幻即是識識即是
T0227_.08.0538b29: 幻。須菩提。於意云何。五受陰名爲菩薩不。如
T0227_.08.0538c01: 是世尊。佛告須菩提。菩薩學阿耨多羅三藐三
T0227_.08.0538c02: 菩提。當如幻人學。何以故。當知五陰即是幻
T0227_.08.0538c03: 人。所以者何。説色如幻。説受想行識如幻。
T0227_.08.0538c04: 識是六情五陰。世尊。新發意菩薩聞是説者
T0227_.08.0538c05: 將無驚怖退沒耶。佛告須菩提。若新發意菩
T0227_.08.0538c06: 薩隨惡知識。則驚怖退沒。若隨善知識聞是
T0227_.08.0538c07: 説者。則無驚怖沒退。須菩提言。世尊。何等
T0227_.08.0538c08: 是菩薩惡知識。佛言。教令遠離般若波羅蜜。
T0227_.08.0538c09: 使不樂菩提。又教令學取相分別嚴飾文頌。
T0227_.08.0538c10: 又教學雜聲聞辟支佛經法。又與作魔事因
T0227_.08.0538c11: 縁。是名菩薩惡知識。世尊。何等爲菩薩善知
T0227_.08.0538c12: 識。若教令學般若波羅蜜。爲説魔事説魔過
T0227_.08.0538c13: 惡。令知魔事魔過惡已。教令遠離。須菩提。是
T0227_.08.0538c14: 名發大乘心大莊嚴菩薩摩訶薩善知識。須
T0227_.08.0538c15: 菩提白佛言。世尊。所言菩薩。菩薩有何義。佛
T0227_.08.0538c16: 告須菩提。爲學一切法無障礙。亦如實知一切
T0227_.08.0538c17: 法。是名菩薩義。須菩提白佛言。世尊。若知一
T0227_.08.0538c18: 切法名爲菩薩義。復以何義。名爲摩訶薩。佛
T0227_.08.0538c19: 言。當爲大衆作上首。名爲摩訶薩義。舍利弗
T0227_.08.0538c20: 白佛言。世尊。我亦樂説所以爲摩訶薩義。佛
T0227_.08.0538c21: 言。樂説便説。舍利弗白佛言。世尊。菩薩爲斷
T0227_.08.0538c22: 我見衆生見壽者見人見有見無見斷見常
T0227_.08.0538c23: 見等而爲説法。是名摩訶薩義。於是中心無
T0227_.08.0538c24: 所著。亦名摩訶薩義。舍利弗問須菩提。何故
T0227_.08.0538c25: 於是中心無所著。須菩提言。無心故於是中
T0227_.08.0538c26: 心無所著。富樓那彌多羅尼子白佛言。世尊。
T0227_.08.0538c27: 菩薩發大莊嚴乘大乘故。是名摩訶薩義。須
T0227_.08.0538c28: 菩提白佛言。世尊。所言菩薩發大莊嚴。云何
T0227_.08.0538c29: 名爲發大莊嚴。佛言。菩薩作是念。我應度無
T0227_.08.0539a01: 量阿僧祇衆生。度衆生已無有衆生滅度者。
T0227_.08.0539a02: 何以故。諸法相爾。譬如工幻師於四衢道化作
T0227_.08.0539a03: 大衆悉斷化人頭。於意云何。寧有傷有死者
T0227_.08.0539a04: 不。須菩提言。不也世尊。佛言。菩薩亦如是。
T0227_.08.0539a05: 度無量阿僧祇衆生已。無有衆生滅度者。若
T0227_.08.0539a06: 菩薩聞是事不驚不怖。當知是菩薩發大莊
T0227_.08.0539a07: 嚴。須菩提言。如我解佛所説義。當知是菩薩
T0227_.08.0539a08: 發大莊嚴而自莊嚴。何以故。薩婆若是不作
T0227_.08.0539a09: 不起法。爲衆生故發大莊嚴。是衆生亦是不
T0227_.08.0539a10: 作不起法。何以故。色無縛無解。受想行識無
T0227_.08.0539a11: 縛無解故。富樓那語須菩提。色無縛無解。受
T0227_.08.0539a12: 想行識無縛無解耶。須菩提言。色無縛無解。
T0227_.08.0539a13: 受想行識無縛無解。富樓那言。何等色無縛
T0227_.08.0539a14: 無解。何等受想行識無縛無解。須菩提言。幻
T0227_.08.0539a15: 人色是無縛無解。幻人受想行識是無縛無
T0227_.08.0539a16: 解。無所有故無縛無解。離故無縛無解。無生
T0227_.08.0539a17: 故無縛無解。是名菩薩摩訶薩發大莊嚴而
T0227_.08.0539a18: 自莊嚴。須菩提白佛言。世尊。云何爲大乘。云
T0227_.08.0539a19: 何爲菩薩發趣大乘。是乘住何處。是乘從何
T0227_.08.0539a20: 處出。佛告須菩提。大乘者無有量無分數故。
T0227_.08.0539a21: 是乘從何處出。住何處者。是乘從三界出住
T0227_.08.0539a22: 薩婆若 無乘是乘出者。何以故。出法出者
T0227_.08.0539a23: 倶無所有。何法當出。須菩提白佛言。世尊。
T0227_.08.0539a24: 所言摩訶衍。摩訶衍者。勝出一切世間天人
T0227_.08.0539a25: 阿修羅。世尊。摩訶衍與虚空等。如虚空受無
T0227_.08.0539a26: 量阿僧祇衆生摩訶衍亦如是。受無量阿僧
T0227_.08.0539a27: 祇衆生。是摩訶衍。如虚空無來處無去處無
T0227_.08.0539a28: 住處。摩訶衍亦如是。不得前際不得中際不
T0227_.08.0539a29: 得後際。是乘三世等。是故名爲摩訶衍。佛讃
T0227_.08.0539b01: 須菩提言。善哉善哉。諸菩薩摩訶薩摩訶衍。
T0227_.08.0539b02: 應如汝所説。爾時富樓那彌多羅尼子白佛
T0227_.08.0539b03: 言。世尊。佛使須菩提説般若波羅蜜乃説摩
T0227_.08.0539b04: 訶衍。須菩提白佛言。世尊。我所説將無離般
T0227_.08.0539b05: 若波羅蜜耶。不也須菩提。汝所説隨順般若
T0227_.08.0539b06: 波羅蜜。世尊。我不得過去世菩薩。亦不得未
T0227_.08.0539b07: 來現在世菩薩。色無邊故。菩薩亦無邊。受想
T0227_.08.0539b08: 行識無邊故。菩薩亦無邊。世尊。如是一切處
T0227_.08.0539b09: 一切時一切種。菩薩不可得。當教何等菩薩般
T0227_.08.0539b10: 若波羅蜜。我不得不見菩薩。當教何法入般
T0227_.08.0539b11: 若波羅蜜。世尊。所言菩薩。菩薩者但有名字。
T0227_.08.0539b12: 譬如所説我我法畢竟不生。世尊。一切法性
T0227_.08.0539b13: 亦如是。此中何等是色不著不生。何等是受
T0227_.08.0539b14: 想行識不著不生。色是菩薩不可得。受想行
T0227_.08.0539b15: 識是菩薩不可得。不可得亦不可得。世尊。一
T0227_.08.0539b16: 切處一切時一切種。菩薩不可得。當教何法
T0227_.08.0539b17: 入般若波羅蜜。世尊。菩薩但有名字。如我畢
T0227_.08.0539b18: 竟不生。諸法性亦如是。此中何等是色不著
T0227_.08.0539b19: 不生。何等是受想行識不著不生。諸法性如
T0227_.08.0539b20: 是。是性亦不生。不生亦不生。世尊。我今當教
T0227_.08.0539b21: 不生法入般若波羅蜜耶。何以故。離不生法
T0227_.08.0539b22: 不可得。菩薩行阿耨多羅三藐三菩提。若菩
T0227_.08.0539b23: 薩聞作是説不驚不怖。當知是菩薩行般若
T0227_.08.0539b24: 波羅蜜。世尊。菩薩隨行般若波羅蜜時。作是
T0227_.08.0539b25: 觀。諸法即不受色。何以故。色無生即非色。色
T0227_.08.0539b26: 無滅即非色。無生無滅無二無別。若説是色
T0227_.08.0539b27: 即是無二法。菩薩行般若波羅蜜。時不受受
T0227_.08.0539b28: 想行識。何以故。識無生即非識。識無滅即非
T0227_.08.0539b29: 識。無生無滅無二無別。若説識即是無二法。
T0227_.08.0539c01: 舍利弗問須菩提。如我解須菩提所説義。菩
T0227_.08.0539c02: 薩即是無生。若菩薩無生。何以故。有難行爲
T0227_.08.0539c03: 衆生故受苦惱。須菩提言。我不欲使菩薩有
T0227_.08.0539c04: 難行。何以故。生難行想苦行想。不能利益無
T0227_.08.0539c05: 量阿僧祇衆生。於衆生生易想樂想父母想
T0227_.08.0539c06: 子想我所想。則能利益無量阿僧祇衆生。如
T0227_.08.0539c07: 我法一切處一切時一切種不可得。菩薩於
T0227_.08.0539c08: 内外法中。應生如是想。若菩薩以如是心行
T0227_.08.0539c09: 亦名難行。如舍利弗所言。菩薩無生。如是舍
T0227_.08.0539c10: 利弗。菩薩實無生。舍利弗言。但菩薩無生薩
T0227_.08.0539c11: 婆若亦無生。須菩提言。薩婆若亦無生。舍利
T0227_.08.0539c12: 弗言。薩婆若無生凡夫亦無生 須菩提言。
T0227_.08.0539c13: 凡夫亦無生。舍利弗語須菩提。若菩薩無生
T0227_.08.0539c14: 菩薩法亦無生。薩婆若無生。薩婆若法亦無
T0227_.08.0539c15: 生。凡夫無生凡夫法亦無生。今以無生得無
T0227_.08.0539c16: 生。菩薩應得薩婆若。須菩提言。我不欲令無
T0227_.08.0539c17: 生法有所得。何以故。無生法不可得故。舍利
T0227_.08.0539c18: 弗言。生生無生生。汝所言樂説爲生爲
T0227_.08.0539c19: 無生。須菩提言。諸法無生。所言無生樂説
T0227_.08.0539c20: 亦無生。如是樂説。舍利弗言。善哉善哉。須
T0227_.08.0539c21: 菩提。汝於説法人中爲最第一。何以故。
T0227_.08.0539c22: 須菩提。隨所問皆能答故。須菩提言。法應
T0227_.08.0539c23: 爾。諸佛弟子於無依止法所問能答。何以
T0227_.08.0539c24: 故。一切法無定故。舍利弗言。善哉善哉。
T0227_.08.0539c25: 是何波羅蜜力。須菩提言。是般若波羅蜜
T0227_.08.0539c26: 力。舍利弗。若菩薩聞如是説如是論時。不
T0227_.08.0539c27: 疑不悔不難。當知是菩薩行是行不離是念。
T0227_.08.0539c28: 舍利弗言。若菩薩不離是行不離是念 一
T0227_.08.0539c29: 切衆生亦不離是行不離是念。一切衆生亦
T0227_.08.0540a01: 當是菩薩。何以故。一切衆生不離是念故。
T0227_.08.0540a02: 須菩提言。善哉善哉舍利弗。汝欲離我而成
T0227_.08.0540a03: 我義。所以者何。衆生無性故當知念亦無性。
T0227_.08.0540a04: 衆生離故念亦離。衆生不可得故念亦不可
T0227_.08.0540a05: 得舍利弗。我欲令菩薩以是念行般若波羅
T0227_.08.0540a06: 蜜
T0227_.08.0540a07: 摩訶般若波羅蜜釋提桓因品第二
T0227_.08.0540a08: 爾時釋提桓因。與四萬天子倶在會中。四天
T0227_.08.0540a09: 王與二萬天子倶在會中。娑婆世界主梵天
T0227_.08.0540a10: 王。與萬梵天倶在會中。乃至淨居天衆無數
T0227_.08.0540a11: 千種倶在會中。是諸天衆業報光明。以佛身
T0227_.08.0540a12: 神力光明故皆不復現。爾時釋提桓因語須
T0227_.08.0540a13: 菩提言。是諸無數天衆皆共集會。欲聽須菩
T0227_.08.0540a14: 提説般若波羅蜜義。菩薩云何住般若波羅
T0227_.08.0540a15: 蜜。須菩提語釋提桓因及諸天衆。憍尸迦。我
T0227_.08.0540a16: 今當承佛神力説般若波羅蜜。若諸天子未
T0227_.08.0540a17: 發阿耨多羅三藐三菩提心者。今應當發。若
T0227_.08.0540a18: 人已入正位。則不堪任發阿耨多羅三藐三
T0227_.08.0540a19: 菩提心。何以故。已於生死作障隔故。是人若
T0227_.08.0540a20: 發阿耨多羅三藐三菩提心。我亦隨喜。終不
T0227_.08.0540a21: 斷其功徳。所以者何。上人應求上法。爾時佛
T0227_.08.0540a22: 讃須菩提言。善哉善哉。汝能如是勸樂諸菩
T0227_.08.0540a23: 薩。須菩提言。世尊。我當報佛恩。如過去諸佛
T0227_.08.0540a24: 及諸弟子。教如來住空法中。亦教學諸波羅
T0227_.08.0540a25: 蜜。如來學是法。得阿耨多羅三藐三菩提。世
T0227_.08.0540a26: 尊。我今亦當如是護念諸菩薩。以我護念因
T0227_.08.0540a27: 縁故。諸菩薩當疾得阿耨多羅三藐三菩提。
T0227_.08.0540a28: 須菩提語釋提桓因言。憍尸迦。汝一心聽菩
T0227_.08.0540a29: 薩住般若波羅蜜。憍尸迦。菩薩發大莊嚴乘。
T0227_.08.0540b01: 於大乘以空法住般若波羅蜜。不應住色。不
T0227_.08.0540b02: 應住受想行識。不應住色若常若無常。不應
T0227_.08.0540b03: 住受想行識若常若無常。不應住色若苦若
T0227_.08.0540b04: 樂。不應住受想行識若苦若樂。不應住色若
T0227_.08.0540b05: 淨若不淨。不應住受想行識若淨若不淨。不
T0227_.08.0540b06: 應住色若我若無我。不應住受想行識若我
T0227_.08.0540b07: 若無我。不應住色若空若不空。不應住受想
T0227_.08.0540b08: 行識若空若不空。不應住須陀洹果。不應住
T0227_.08.0540b09: 斯陀含果。不應住阿那含果。不應住阿羅漢
T0227_.08.0540b10: 果。不應住辟支佛道。不應住佛法。不應住須
T0227_.08.0540b11: 陀洹無爲果。不應住須陀洹福田。不應住須
T0227_.08.0540b12: 陀洹乃至七往來生死。不應住斯陀含無爲
T0227_.08.0540b13: 果。不應住斯陀含福田。不應住斯陀含一來
T0227_.08.0540b14: 此間當得盡苦。不應住阿那含無爲果不應
T0227_.08.0540b15: 住阿那含福田不應住阿那含彼間滅度。不
T0227_.08.0540b16: 應住阿羅漢無爲果。不應住阿羅漢福田。不
T0227_.08.0540b17: 應住阿羅漢今世入無餘涅槃。不應住辟支
T0227_.08.0540b18: 佛道無爲果。不應住辟支佛福田。不應住辟
T0227_.08.0540b19: 支佛過聲聞地不及佛地而般涅槃。不應住
T0227_.08.0540b20: 佛法。利益無量衆生。滅度無量衆生。爾時舍
T0227_.08.0540b21: 利弗。作是念。菩薩當云何住。須菩提知舍利
T0227_.08.0540b22: 弗心所念。語舍利弗。於意云何如來爲住何
T0227_.08.0540b23: 處。舍利弗言。如來無所住無住心名爲如來。
T0227_.08.0540b24: 如來不住有爲性。亦不住無爲性。舍利弗。菩
T0227_.08.0540b25: 薩摩訶薩亦應如是住。如如來住於一切法。
T0227_.08.0540b26: 非住非不住。爾時衆中有諸天子作是念。諸
T0227_.08.0540b27: 夜叉衆語言章句尚可知義。須菩提所説所
T0227_.08.0540b28: 論難可得解。須菩提知諸天子心所念。語諸
T0227_.08.0540b29: 天子言。是中無説無示無聽。諸天子作是念。
T0227_.08.0540c01: 須菩提欲令此義易解而轉深妙。須菩提知
T0227_.08.0540c02: 諸天子心所念。語諸天子言。若行者欲證須
T0227_.08.0540c03: 陀洹果。欲住須陀洹果不離是忍。欲證斯陀
T0227_.08.0540c04: 含果阿那含果阿羅漢果。欲證辟支佛道。欲
T0227_.08.0540c05: 證佛法。亦不離是忍。爾時諸天子作是念。何
T0227_.08.0540c06: 等人能隨順聽須菩提所説。須菩提知諸天
T0227_.08.0540c07: 子心所念。語諸天子言。幻人能隨順聽我所
T0227_.08.0540c08: 説。而無聽無證。諸天子作是念。但聽者如幻。
T0227_.08.0540c09: 衆生亦如幻。須陀洹果乃至辟支佛道亦如
T0227_.08.0540c10: 幻。須菩提。知諸天子心所念。語諸天子言。我
T0227_.08.0540c11: 説衆生如幻如夢。須陀洹果亦如幻如夢。斯
T0227_.08.0540c12: 陀含果阿那含果阿羅漢果辟支佛道亦如幻
T0227_.08.0540c13: 如夢。諸天子言。須菩提。亦説佛法如幻如夢。
T0227_.08.0540c14: 須菩提言。我説佛法亦如幻如夢。説我涅槃
T0227_.08.0540c15: 亦如幻如夢。諸天子言。大徳須菩提。亦説涅
T0227_.08.0540c16: 槃如幻如夢耶。須菩提言。諸天子設復有法
T0227_.08.0540c17: 過於涅槃。我亦説如幻如夢。諸天子。幻夢涅
T0227_.08.0540c18: 槃無二無別。爾時舍利弗。富樓那彌多羅尼
T0227_.08.0540c19: 子。摩訶拘絺羅。摩訶迦栴延。問須菩提。如是
T0227_.08.0540c20: 説般若波羅蜜義。誰能受者。時阿難言。如是
T0227_.08.0540c21: 説般若波羅蜜義。阿毘
致菩薩具足正見者
T0227_.08.0540c22: 滿願阿羅漢。是等能受。須菩提言。如是説般
T0227_.08.0540c23: 若波羅蜜義無能受者。所以者何。此般若波羅
T0227_.08.0540c24: 蜜法中。無法可説無法可示。以是義故無能
T0227_.08.0540c25: 受者。爾時釋提桓因作是念。長老須菩提爲
T0227_.08.0540c26: 雨法雨。我寧可化作華散須菩提上。釋提桓
T0227_.08.0540c27: 因即化作華散須菩提上。須菩提作是念。釋
T0227_.08.0540c28: 提桓因今所散華。我於忉利天上所未曾見。
T0227_.08.0540c29: 是華從心樹出不從樹生。釋提桓因知須菩
T0227_.08.0541a01: 提心所念。語須菩提言。是華非生華。亦非心
T0227_.08.0541a02: 樹生。須菩提語釋提桓因言。憍尸迦。汝言是
T0227_.08.0541a03: 華非生華。亦非心樹生。若非生法不名爲華。
T0227_.08.0541a04: 釋提桓因作是念。長老須菩提智慧甚深。不
T0227_.08.0541a05: 壞假名而説實義。念已語須菩提言。如是如
T0227_.08.0541a06: 是須菩提。如須菩提所説。菩薩應如是學。菩
T0227_.08.0541a07: 薩如是學者。不學須陀洹果斯陀含果阿那
T0227_.08.0541a08: 含果阿羅漢果辟支佛道。若不學是地。是名
T0227_.08.0541a09: 學佛法學薩婆若。若學佛法學薩婆若。則學
T0227_.08.0541a10: 無量無邊佛法。若學無量無邊佛法者。不
T0227_.08.0541a11: 爲増減色學。不爲増減受想行識學。不爲受
T0227_.08.0541a12: 色學。不爲受受想行識學。是人於法無所取
T0227_.08.0541a13: 無所滅故學。舍利弗語須菩提。行者不爲取
T0227_.08.0541a14: 薩婆若。不爲滅薩婆若故學。須菩提言。如是
T0227_.08.0541a15: 如是舍利弗菩薩乃至薩婆若。不取不滅故
T0227_.08.0541a16: 學。如是觀時。能學薩婆若能成就薩婆若。爾
T0227_.08.0541a17: 時釋提桓因語舍利弗。菩薩摩訶薩般若波
T0227_.08.0541a18: 羅蜜。當於何求。舍利弗言。般若波羅蜜當於
T0227_.08.0541a19: 須菩提所轉中求。釋提桓因語須菩提。是誰
T0227_.08.0541a20: 神力。須菩提言。是佛神力。憍尸迦。如所問般
T0227_.08.0541a21: 若波羅蜜當於何求。般若波羅蜜不應色中
T0227_.08.0541a22: 求。不應受想行識中求。亦不離色求。亦不離
T0227_.08.0541a23: 受想行識求。何以故。色非般若波羅蜜。離色
T0227_.08.0541a24: 亦非般若波羅蜜。受想行識非般若波羅蜜。
T0227_.08.0541a25: 離受想行識亦非般若波羅蜜。釋提桓因言。
T0227_.08.0541a26: 摩訶波羅蜜是般若波羅蜜。無量波羅蜜是
T0227_.08.0541a27: 般若波羅蜜。無邊波羅蜜是般若波羅蜜。須
T0227_.08.0541a28: 菩提言。如是如是憍尸迦。摩訶波羅蜜是般
T0227_.08.0541a29: 若波羅蜜。無量波羅蜜是般若波羅蜜。無邊
T0227_.08.0541b01: 波羅蜜是般若波羅蜜。憍尸迦。色無量故般
T0227_.08.0541b02: 若波羅蜜無量。受想行識無量故般若波羅
T0227_.08.0541b03: 蜜無量。縁無邊故般若波羅蜜無邊。衆生無
T0227_.08.0541b04: 邊故般若波羅蜜無邊。憍尸迦。云何縁無邊
T0227_.08.0541b05: 故般若波羅蜜無邊。諸法無前無中無後。是
T0227_.08.0541b06: 故縁無邊般若波羅蜜無邊。復次憍尸迦。諸
T0227_.08.0541b07: 法無邊。前際不可得。中際後際不可得。是
T0227_.08.0541b08: 故縁無邊般若波羅蜜無邊。釋提桓因言長
T0227_.08.0541b09: 老須菩提。云何衆生無邊般若波羅蜜無邊。
T0227_.08.0541b10: 憍尸迦。衆生無量算數不可得是故衆生無
T0227_.08.0541b11: 邊般若波羅蜜無邊。釋提桓因言。大徳須菩
T0227_.08.0541b12: 提衆生有何義。須菩提言。衆生義即是法
T0227_.08.0541b13: 義。於意云何。所言衆生。衆生有何義。釋提
T0227_.08.0541b14: 桓因言。衆生非法義。亦非非法義。但有假
T0227_.08.0541b15: 名。是名字無本無因。強爲立名名爲衆生。須
T0227_.08.0541b16: 菩提言。於意云何。此中實有衆生可説可示
T0227_.08.0541b17: 不。不也。須菩提言。憍尸迦。若衆生不可説
T0227_.08.0541b18: 不可示。云何言衆生無邊般若波羅蜜無
T0227_.08.0541b19: 邊。憍尸迦。若如來住壽如恒河沙劫。説言
T0227_.08.0541b20: 衆生。衆生實有衆生生滅不。釋提桓因言不
T0227_.08.0541b21: 也。何以故。衆生從本已來常清淨故。憍尸
T0227_.08.0541b22: 迦。是故當知衆生無邊般若波羅蜜無邊
T0227_.08.0541b23: 小品般若經卷第一
T0227_.08.0541b24:
T0227_.08.0541b25:
T0227_.08.0541b26:
T0227_.08.0541b27:
T0227_.08.0541b28:
T0227_.08.0541b29:
T0227_.08.0541c01:
T0227_.08.0541c02:
T0227_.08.0541c03:
T0227_.08.0541c04:小品般若波羅蜜經卷第二
T0227_.08.0541c05: ＊後秦龜茲國三＊藏鳩摩羅什譯
T0227_.08.0541c07: 爾時釋提桓因梵天王自在天王。及衆生主
T0227_.08.0541c08: 諸天女等。皆大歡喜。同時三唱快哉快哉。佛
T0227_.08.0541c09: 出世故。須菩提乃能演説是法。爾時諸天大
T0227_.08.0541c10: 衆倶白佛言。世尊。若菩薩能不離般若波羅
T0227_.08.0541c11: 蜜行。當視是人如佛。佛告諸天子。如是如是。
T0227_.08.0541c12: 昔我於衆華城燃燈佛所不離般若波羅蜜行
T0227_.08.0541c13: 時燃燈佛記我。於來世過阿僧祇劫。當得作
T0227_.08.0541c14: 佛號釋迦牟尼如來應供正遍知明行足善逝
T0227_.08.0541c15: 世間解無上士調御丈夫天人師佛世尊。諸
T0227_.08.0541c16: 天子白佛言。希有世尊。諸菩薩摩訶薩般若
T0227_.08.0541c17: 波羅蜜。能攝取薩婆若。佛因釋提桓因。告欲
T0227_.08.0541c18: 色界諸天子及四衆比丘比丘尼優婆塞優婆
T0227_.08.0541c19: 夷等。憍尸迦。若有善男子善女人。能受持讀
T0227_.08.0541c20: 誦般若波羅蜜。如所説行。魔若魔天人若非
T0227_.08.0541c21: 人。不得其便終不横死。善男子善女人。受持
T0227_.08.0541c22: 讀誦般若波羅蜜故。忉利諸天發阿耨多羅
T0227_.08.0541c23: 三藐三菩提心。未受持讀誦般若波羅蜜者來
T0227_.08.0541c24: 至其所。復次憍尸迦。善男子善女人。受持讀
T0227_.08.0541c25: 誦般若波羅蜜時。若在空舍若在道路若或
T0227_.08.0541c26: 失道無有恐怖。爾時四天王白佛言。世尊。若
T0227_.08.0541c27: 善男子善女人。受持讀誦般若波羅蜜。如所
T0227_.08.0541c28: 説行。我等皆當護念。釋提桓因白佛言。世尊。
T0227_.08.0541c29: 若善男子善女人。受持讀誦般若波羅蜜。如
T0227_.08.0537a02: 趣之異。是以法華般若。相待以期終。方便實
T0227_.08.0537a03: 化。冥一以俟盡。論其窮理盡性夷明萬行。
T0227_.08.0537a04: 則實不如照。取其大明眞化解本無三。則照
T0227_.08.0537a05: 不如實。是故歎深則般若之功重。美實則法
T0227_.08.0537a06: 華之用微。此經之尊。三撫三囑。未足惑也。有
T0227_.08.0537a07: 秦太子者。寓跡儲宮。擬韻區外。翫味斯經。夢
T0227_.08.0537a08: 想増至。准悟大品。深知譯者之失。會聞究
T0227_.08.0537a09: 摩羅法師。神授其文。眞本猶存。以弘始十年
T0227_.08.0537a10: 二月六日。請令出之。至四月三十日。校正都
T0227_.08.0537a11: 訖。考之舊譯。眞若荒田之稼芸。過其半未詎
T0227_.08.0537a12: 多也。斯經正文。凡有四種。是佛異時適化廣
T0227_.08.0537a13: 略之説也。其多者云。有十萬偈。少者六百偈。
T0227_.08.0537a14: 此之大品。乃是天竺之中品也。隨宜之言。復
T0227_.08.0537a15: 何必計其多少。議其煩簡耶。梵文雅質案
T0227_.08.0537a16: 本譯之。於麗巧不足。樸正有餘矣。幸冀文悟
T0227_.08.0537a17: 之賢。略其華而幾其實也
T0227_.08.0537a18:
T0227_.08.0537a19:
T0227_.08.0537a20:
T0227_.08.0537a21:
| T0227_.08.0537a22: | 丹本摩訶上 有小品二字 |
T0227_.08.0537a24: 初品第一
T0227_.08.0537a25: 如是我聞。一時佛在王舍城耆闍崛山中。與
T0227_.08.0537a26: 大比丘僧千二百五十人倶皆是阿羅漢。諸
T0227_.08.0537a27: 漏已盡如調象王。所作已辦捨於重擔。逮得
T0227_.08.0537a28: 己利盡諸有結。正智解脱心得自在。唯除阿
T0227_.08.0537a29: 難。爾時佛告須菩提。汝樂説者。爲諸菩薩説
T0227_.08.0537b01: 所應成就般若波羅蜜。舍利弗。即作是念。須
T0227_.08.0537b02: 菩提。自以力説。爲承佛神力。須菩提知舍利
T0227_.08.0537b03: 弗心所念。語舍利弗言。佛諸弟子敢有所説
T0227_.08.0537b04: 皆是佛力。所以者何。佛所説法於中學者。能
T0227_.08.0537b05: 證諸法相。證已有所言説。皆與法相不相違
T0227_.08.0537b06: 背。以法相力故。爾時須菩提白佛言。世尊。佛
T0227_.08.0537b07: 使我爲諸菩薩説所應成就般若波羅蜜。世
T0227_.08.0537b08: 尊。所言菩薩。菩薩者何等法義。是菩薩我不
T0227_.08.0537b09: 見有法名爲菩薩。世尊。我不見菩薩不得菩
T0227_.08.0537b10: 薩。亦不見不得般若波羅蜜。當教何等菩薩
T0227_.08.0537b11: 般若波羅蜜。若菩薩聞作是説。不驚不怖不
T0227_.08.0537b12: 沒不退。如所説行。是名教菩薩般若波羅蜜。
T0227_.08.0537b13: 復次世尊。菩薩行般若波羅蜜時。應如是學
T0227_.08.0537b14: 不念是菩薩心。所以者何。是心非心。心相本
T0227_.08.0537b15: 淨故。爾時舍利弗語須菩提。有此非心心不。
T0227_.08.0537b16: 須菩提語舍利弗。非心心可得若有若無不。
T0227_.08.0537b17: 舍利弗言不也。須菩提語舍利弗。若非心心
T0227_.08.0537b18: 不可得有無者。應作是言。有心無心耶。舍利
T0227_.08.0537b19: 弗言。何法爲非心。須菩提言。不壞不分別。
T0227_.08.0537b20: 菩薩聞作是説。不驚不怖不沒不退。當知是
T0227_.08.0537b21: 菩薩不離般若波羅蜜行。若善男子善女人
T0227_.08.0537b22: 欲學聲聞地。當聞是般若波羅蜜受持讀誦
T0227_.08.0537b23: 如説修行。欲學辟支佛地。當聞是般若波羅
T0227_.08.0537b24: 蜜受持讀誦如説修行。欲學菩薩地。亦當聞
T0227_.08.0537b25: 是般若波羅蜜受持讀誦如説修行。所以者
T0227_.08.0537b26: 何。般若波羅蜜中廣説菩薩所應學法。須菩
T0227_.08.0537b27: 提白佛言。世尊。我不得不見菩薩。當教何等
T0227_.08.0537b28: 菩薩般若波羅蜜。世尊。我不見菩薩法來去。
T0227_.08.0537b29: 而與菩薩作字言。是菩薩我則疑悔。世尊。又
T0227_.08.0537c01: 菩薩字無決定無住處。所以者何。是字無所
T0227_.08.0537c02: 有故。無所有亦無定無處。若菩薩聞是事。不
T0227_.08.0537c03: 驚不怖不沒不退。當知是菩薩畢竟住不退
T0227_.08.0537c04: 轉地。住無所住。復次世尊。菩薩行般若波羅
T0227_.08.0537c05: 蜜時。不應色中住。不應受想行識中住。何以
T0227_.08.0537c06: 故。若住色中爲作色行。若住受想行識中。爲
T0227_.08.0537c07: 作識行。若行作法。則不能受般若波羅蜜。不
T0227_.08.0537c08: 能習般若波羅蜜。不具足般若波羅蜜。則不
T0227_.08.0537c09: 能成就薩婆若。何以故。色無受想。受想行識
T0227_.08.0537c10: 無受想。若色無受則非色。受想行識無受則
T0227_.08.0537c11: 非識。般若波羅蜜亦無受。菩薩應如是學行
T0227_.08.0537c12: 般若波羅蜜。是名菩薩諸法無受三昧廣大
T0227_.08.0537c13: 無量無定。一切聲聞辟支佛所不能壞。何以故
T0227_.08.0537c14: 是三昧不可以相得。若是三昧可以相得。先
T0227_.08.0537c15: 尼梵志。於薩婆若智不應生信。先尼梵志以
T0227_.08.0537c16: 有量智入是法中。入已不受色。不受受想行
T0227_.08.0537c17: 識。是梵志不以得門見。是智不以内色見。
T0227_.08.0537c18: 是智不以外色見。是智不以内外色見。是智
T0227_.08.0537c19: 亦不離内外色見。是智不以内受想行識見。
T0227_.08.0537c20: 是智不以外受想行識見。是智不以内外受
T0227_.08.0537c21: 想行識見。是智亦不離内外受想行識見。是
T0227_.08.0537c22: 智先尼梵志信解薩婆若智。以得諸法實相
T0227_.08.0537c23: 故得解脱。得解脱已。於諸法中無取無捨。乃
T0227_.08.0537c24: 至涅槃亦無取無捨。世尊。是名菩薩般若波
T0227_.08.0537c25: 羅蜜。不受色不受受想行識。雖不受色不受
T0227_.08.0537c26: 受想行識。未具足佛十力四無所畏十八不共
T0227_.08.0537c27: 法。終不中道而般涅槃。復次世尊。菩薩行般
T0227_.08.0537c28: 若波羅蜜。應如是思惟。何等是般若波羅蜜。
T0227_.08.0537c29: 是誰般若波羅蜜。若法不可得。是般若波羅
T0227_.08.0538a01: 蜜耶。若菩薩作是思惟。觀時不驚不畏不怖
T0227_.08.0538a02: 不沒不退。當知是菩薩不離般若波羅蜜行
T0227_.08.0538a03: 爾時舍利弗語須菩提。若色離色性。受想行」
T0227_.08.0538a04: 識離識性。般若波羅蜜離般若波羅蜜性者。
T0227_.08.0538a05: 何故説菩薩不離般若波羅蜜行。須菩提言。
T0227_.08.0538a06: 如是舍利弗。色離色性。受想行識離識性。般
T0227_.08.0538a07: 若波羅蜜離般若波羅蜜性。是法皆離自性。
T0227_.08.0538a08: 性相亦離。舍利弗言。若菩薩於是中學。能成
T0227_.08.0538a09: 就薩婆若耶。須菩提言如是。舍利弗。菩薩如
T0227_.08.0538a10: 是學者。能成就薩婆若。所以者何。一切法無
T0227_.08.0538a11: 生無成就故。若菩薩如是行者。則近薩婆
T0227_.08.0538a12: 若
T0227_.08.0538a13: 爾時須菩提語舍利弗言。菩薩若行色行爲
T0227_.08.0538a14: 行相。若生色行爲行相。若滅色行爲行相。若
T0227_.08.0538a15: 壞色行爲行相。若空色行爲行相。我行是
T0227_.08.0538a16: 行亦是行相。若行受想行識行爲行相。若生
T0227_.08.0538a17: 識行爲行相。若滅識行爲行相。若壞識行爲
T0227_.08.0538a18: 行相。若空識行爲行相。我行是行亦是行相。
T0227_.08.0538a19: 若作是念。能如是行者。是行般若波羅蜜。亦
T0227_.08.0538a20: 是行相。當知是菩薩未善知方便。舍利弗語
T0227_.08.0538a21: 須菩提。今菩薩云何行。名爲行般若波羅蜜･
T0227_.08.0538a22: 須菩提言。若菩薩不行色。不行色生不行色
T0227_.08.0538a23: 滅。不行色壞不行色空。不行受想行識。不行
T0227_.08.0538a24: 識生不行識滅。不行識壞不行識空。是名行
T0227_.08.0538a25: 般若波羅蜜。不念行般若波羅蜜。不念不行。
T0227_.08.0538a26: 不念行不行。亦不念非行非不行。是名行般
T0227_.08.0538a27: 若波羅蜜。所以者何。一切法無受故。是名
T0227_.08.0538a28: 菩薩諸法無受三昧廣大無量無定。一切聲
T0227_.08.0538a29: 聞辟支佛所不能壞。菩薩行是三昧。疾得阿
T0227_.08.0538b01: 耨多羅三藐三菩提。須菩提承佛威神。而作
T0227_.08.0538b02: 是言。若菩薩行是三昧。不念不分別。是三昧
T0227_.08.0538b03: 我當入是三昧。我今入我已入。無如是分別。
T0227_.08.0538b04: 當知是菩薩已從諸佛。得受阿耨多羅三藐
T0227_.08.0538b05: 三菩提記。舍利弗語須菩提。菩薩所行三昧。
T0227_.08.0538b06: 得從諸佛受阿耨多羅三藐三菩提記。是三
T0227_.08.0538b07: 昧可得示不。須菩提言。不也舍利弗。何以故。
T0227_.08.0538b08: 善男子。不分別是三昧。所以者何。三昧性無
T0227_.08.0538b09: 所有故。佛讃須菩提言。善哉善哉。我説汝於
T0227_.08.0538b10: 無諍三昧人中最爲第一。如我所説。菩薩應
T0227_.08.0538b11: 如是學般若波羅蜜。若如是學者。是名學般
T0227_.08.0538b12: 若波羅蜜。舍利弗白佛言。世尊。菩薩如是學
T0227_.08.0538b13: 爲學何法。佛告舍利弗。菩薩如是學於法無
T0227_.08.0538b14: 所學。何以故。舍利弗。是諸法不爾如凡夫所
T0227_.08.0538b15: 著。舍利弗白佛言。世尊。今云何有。佛言。如
T0227_.08.0538b16: 無所有如是有。如是諸法無所有故名無明。
T0227_.08.0538b17: 凡夫分別無明貪著無明。墮於二邊不知不見。
T0227_.08.0538b18: 於無法中憶想分別貪著名色。因貪著故。於
T0227_.08.0538b19: 無所有法不知不見。不出不信不住。是故墮
T0227_.08.0538b20: 在凡夫貪著數中。舍利弗白佛言。世尊。菩薩
T0227_.08.0538b21: 如是學亦不學薩婆若。佛告舍利弗。菩薩如
T0227_.08.0538b22: 是學亦不學薩婆若。如是學亦名學薩婆若。
T0227_.08.0538b23: 成就薩婆若。須菩提白佛言。世尊。若有問幻
T0227_.08.0538b24: 人學薩婆若當成就薩婆若不。世尊。我當云
T0227_.08.0538b25: 何答。須菩提。我還問汝隨意答。於意云何。
T0227_.08.0538b26: 幻異色色異幻。幻異受想行識耶。須菩提言
T0227_.08.0538b27: 幻不異色色不異幻。幻即是色色即是幻。幻
T0227_.08.0538b28: 不異受想行識。識不異幻。幻即是識識即是
T0227_.08.0538b29: 幻。須菩提。於意云何。五受陰名爲菩薩不。如
T0227_.08.0538c01: 是世尊。佛告須菩提。菩薩學阿耨多羅三藐三
T0227_.08.0538c02: 菩提。當如幻人學。何以故。當知五陰即是幻
T0227_.08.0538c03: 人。所以者何。説色如幻。説受想行識如幻。
T0227_.08.0538c04: 識是六情五陰。世尊。新發意菩薩聞是説者
T0227_.08.0538c05: 將無驚怖退沒耶。佛告須菩提。若新發意菩
T0227_.08.0538c06: 薩隨惡知識。則驚怖退沒。若隨善知識聞是
T0227_.08.0538c07: 説者。則無驚怖沒退。須菩提言。世尊。何等
T0227_.08.0538c08: 是菩薩惡知識。佛言。教令遠離般若波羅蜜。
T0227_.08.0538c09: 使不樂菩提。又教令學取相分別嚴飾文頌。
T0227_.08.0538c10: 又教學雜聲聞辟支佛經法。又與作魔事因
T0227_.08.0538c11: 縁。是名菩薩惡知識。世尊。何等爲菩薩善知
T0227_.08.0538c12: 識。若教令學般若波羅蜜。爲説魔事説魔過
T0227_.08.0538c13: 惡。令知魔事魔過惡已。教令遠離。須菩提。是
T0227_.08.0538c14: 名發大乘心大莊嚴菩薩摩訶薩善知識。須
T0227_.08.0538c15: 菩提白佛言。世尊。所言菩薩。菩薩有何義。佛
T0227_.08.0538c16: 告須菩提。爲學一切法無障礙。亦如實知一切
T0227_.08.0538c17: 法。是名菩薩義。須菩提白佛言。世尊。若知一
T0227_.08.0538c18: 切法名爲菩薩義。復以何義。名爲摩訶薩。佛
T0227_.08.0538c19: 言。當爲大衆作上首。名爲摩訶薩義。舍利弗
T0227_.08.0538c20: 白佛言。世尊。我亦樂説所以爲摩訶薩義。佛
T0227_.08.0538c21: 言。樂説便説。舍利弗白佛言。世尊。菩薩爲斷
T0227_.08.0538c22: 我見衆生見壽者見人見有見無見斷見常
T0227_.08.0538c23: 見等而爲説法。是名摩訶薩義。於是中心無
T0227_.08.0538c24: 所著。亦名摩訶薩義。舍利弗問須菩提。何故
T0227_.08.0538c25: 於是中心無所著。須菩提言。無心故於是中
T0227_.08.0538c26: 心無所著。富樓那彌多羅尼子白佛言。世尊。
T0227_.08.0538c27: 菩薩發大莊嚴乘大乘故。是名摩訶薩義。須
T0227_.08.0538c28: 菩提白佛言。世尊。所言菩薩發大莊嚴。云何
T0227_.08.0538c29: 名爲發大莊嚴。佛言。菩薩作是念。我應度無
T0227_.08.0539a01: 量阿僧祇衆生。度衆生已無有衆生滅度者。
T0227_.08.0539a02: 何以故。諸法相爾。譬如工幻師於四衢道化作
T0227_.08.0539a03: 大衆悉斷化人頭。於意云何。寧有傷有死者
T0227_.08.0539a04: 不。須菩提言。不也世尊。佛言。菩薩亦如是。
T0227_.08.0539a05: 度無量阿僧祇衆生已。無有衆生滅度者。若
T0227_.08.0539a06: 菩薩聞是事不驚不怖。當知是菩薩發大莊
T0227_.08.0539a07: 嚴。須菩提言。如我解佛所説義。當知是菩薩
T0227_.08.0539a08: 發大莊嚴而自莊嚴。何以故。薩婆若是不作
T0227_.08.0539a09: 不起法。爲衆生故發大莊嚴。是衆生亦是不
T0227_.08.0539a10: 作不起法。何以故。色無縛無解。受想行識無
T0227_.08.0539a11: 縛無解故。富樓那語須菩提。色無縛無解。受
T0227_.08.0539a12: 想行識無縛無解耶。須菩提言。色無縛無解。
T0227_.08.0539a13: 受想行識無縛無解。富樓那言。何等色無縛
T0227_.08.0539a14: 無解。何等受想行識無縛無解。須菩提言。幻
T0227_.08.0539a15: 人色是無縛無解。幻人受想行識是無縛無
T0227_.08.0539a16: 解。無所有故無縛無解。離故無縛無解。無生
T0227_.08.0539a17: 故無縛無解。是名菩薩摩訶薩發大莊嚴而
T0227_.08.0539a18: 自莊嚴。須菩提白佛言。世尊。云何爲大乘。云
T0227_.08.0539a19: 何爲菩薩發趣大乘。是乘住何處。是乘從何
T0227_.08.0539a20: 處出。佛告須菩提。大乘者無有量無分數故。
T0227_.08.0539a21: 是乘從何處出。住何處者。是乘從三界出住
T0227_.08.0539a22: 薩婆若 無乘是乘出者。何以故。出法出者
T0227_.08.0539a23: 倶無所有。何法當出。須菩提白佛言。世尊。
T0227_.08.0539a24: 所言摩訶衍。摩訶衍者。勝出一切世間天人
T0227_.08.0539a25: 阿修羅。世尊。摩訶衍與虚空等。如虚空受無
T0227_.08.0539a26: 量阿僧祇衆生摩訶衍亦如是。受無量阿僧
T0227_.08.0539a27: 祇衆生。是摩訶衍。如虚空無來處無去處無
T0227_.08.0539a28: 住處。摩訶衍亦如是。不得前際不得中際不
T0227_.08.0539a29: 得後際。是乘三世等。是故名爲摩訶衍。佛讃
T0227_.08.0539b01: 須菩提言。善哉善哉。諸菩薩摩訶薩摩訶衍。
T0227_.08.0539b02: 應如汝所説。爾時富樓那彌多羅尼子白佛
T0227_.08.0539b03: 言。世尊。佛使須菩提説般若波羅蜜乃説摩
T0227_.08.0539b04: 訶衍。須菩提白佛言。世尊。我所説將無離般
T0227_.08.0539b05: 若波羅蜜耶。不也須菩提。汝所説隨順般若
T0227_.08.0539b06: 波羅蜜。世尊。我不得過去世菩薩。亦不得未
T0227_.08.0539b07: 來現在世菩薩。色無邊故。菩薩亦無邊。受想
T0227_.08.0539b08: 行識無邊故。菩薩亦無邊。世尊。如是一切處
T0227_.08.0539b09: 一切時一切種。菩薩不可得。當教何等菩薩般
T0227_.08.0539b10: 若波羅蜜。我不得不見菩薩。當教何法入般
T0227_.08.0539b11: 若波羅蜜。世尊。所言菩薩。菩薩者但有名字。
T0227_.08.0539b12: 譬如所説我我法畢竟不生。世尊。一切法性
T0227_.08.0539b13: 亦如是。此中何等是色不著不生。何等是受
T0227_.08.0539b14: 想行識不著不生。色是菩薩不可得。受想行
T0227_.08.0539b15: 識是菩薩不可得。不可得亦不可得。世尊。一
T0227_.08.0539b16: 切處一切時一切種。菩薩不可得。當教何法
T0227_.08.0539b17: 入般若波羅蜜。世尊。菩薩但有名字。如我畢
T0227_.08.0539b18: 竟不生。諸法性亦如是。此中何等是色不著
T0227_.08.0539b19: 不生。何等是受想行識不著不生。諸法性如
T0227_.08.0539b20: 是。是性亦不生。不生亦不生。世尊。我今當教
T0227_.08.0539b21: 不生法入般若波羅蜜耶。何以故。離不生法
T0227_.08.0539b22: 不可得。菩薩行阿耨多羅三藐三菩提。若菩
T0227_.08.0539b23: 薩聞作是説不驚不怖。當知是菩薩行般若
T0227_.08.0539b24: 波羅蜜。世尊。菩薩隨行般若波羅蜜時。作是
T0227_.08.0539b25: 觀。諸法即不受色。何以故。色無生即非色。色
T0227_.08.0539b26: 無滅即非色。無生無滅無二無別。若説是色
T0227_.08.0539b27: 即是無二法。菩薩行般若波羅蜜。時不受受
T0227_.08.0539b28: 想行識。何以故。識無生即非識。識無滅即非
T0227_.08.0539b29: 識。無生無滅無二無別。若説識即是無二法。
T0227_.08.0539c01: 舍利弗問須菩提。如我解須菩提所説義。菩
T0227_.08.0539c02: 薩即是無生。若菩薩無生。何以故。有難行爲
T0227_.08.0539c03: 衆生故受苦惱。須菩提言。我不欲使菩薩有
T0227_.08.0539c04: 難行。何以故。生難行想苦行想。不能利益無
T0227_.08.0539c05: 量阿僧祇衆生。於衆生生易想樂想父母想
T0227_.08.0539c06: 子想我所想。則能利益無量阿僧祇衆生。如
T0227_.08.0539c07: 我法一切處一切時一切種不可得。菩薩於
T0227_.08.0539c08: 内外法中。應生如是想。若菩薩以如是心行
T0227_.08.0539c09: 亦名難行。如舍利弗所言。菩薩無生。如是舍
T0227_.08.0539c10: 利弗。菩薩實無生。舍利弗言。但菩薩無生薩
T0227_.08.0539c11: 婆若亦無生。須菩提言。薩婆若亦無生。舍利
T0227_.08.0539c12: 弗言。薩婆若無生凡夫亦無生 須菩提言。
T0227_.08.0539c13: 凡夫亦無生。舍利弗語須菩提。若菩薩無生
T0227_.08.0539c14: 菩薩法亦無生。薩婆若無生。薩婆若法亦無
T0227_.08.0539c15: 生。凡夫無生凡夫法亦無生。今以無生得無
T0227_.08.0539c16: 生。菩薩應得薩婆若。須菩提言。我不欲令無
T0227_.08.0539c17: 生法有所得。何以故。無生法不可得故。舍利
T0227_.08.0539c18: 弗言。生生無生生。汝所言樂説爲生爲
T0227_.08.0539c19: 無生。須菩提言。諸法無生。所言無生樂説
T0227_.08.0539c20: 亦無生。如是樂説。舍利弗言。善哉善哉。須
T0227_.08.0539c21: 菩提。汝於説法人中爲最第一。何以故。
T0227_.08.0539c22: 須菩提。隨所問皆能答故。須菩提言。法應
T0227_.08.0539c23: 爾。諸佛弟子於無依止法所問能答。何以
T0227_.08.0539c24: 故。一切法無定故。舍利弗言。善哉善哉。
T0227_.08.0539c25: 是何波羅蜜力。須菩提言。是般若波羅蜜
T0227_.08.0539c26: 力。舍利弗。若菩薩聞如是説如是論時。不
T0227_.08.0539c27: 疑不悔不難。當知是菩薩行是行不離是念。
T0227_.08.0539c28: 舍利弗言。若菩薩不離是行不離是念 一
T0227_.08.0539c29: 切衆生亦不離是行不離是念。一切衆生亦
T0227_.08.0540a01: 當是菩薩。何以故。一切衆生不離是念故。
T0227_.08.0540a02: 須菩提言。善哉善哉舍利弗。汝欲離我而成
T0227_.08.0540a03: 我義。所以者何。衆生無性故當知念亦無性。
T0227_.08.0540a04: 衆生離故念亦離。衆生不可得故念亦不可
T0227_.08.0540a05: 得舍利弗。我欲令菩薩以是念行般若波羅
T0227_.08.0540a06: 蜜
T0227_.08.0540a07: 摩訶般若波羅蜜釋提桓因品第二
T0227_.08.0540a08: 爾時釋提桓因。與四萬天子倶在會中。四天
T0227_.08.0540a09: 王與二萬天子倶在會中。娑婆世界主梵天
T0227_.08.0540a10: 王。與萬梵天倶在會中。乃至淨居天衆無數
T0227_.08.0540a11: 千種倶在會中。是諸天衆業報光明。以佛身
T0227_.08.0540a12: 神力光明故皆不復現。爾時釋提桓因語須
T0227_.08.0540a13: 菩提言。是諸無數天衆皆共集會。欲聽須菩
T0227_.08.0540a14: 提説般若波羅蜜義。菩薩云何住般若波羅
T0227_.08.0540a15: 蜜。須菩提語釋提桓因及諸天衆。憍尸迦。我
T0227_.08.0540a16: 今當承佛神力説般若波羅蜜。若諸天子未
T0227_.08.0540a17: 發阿耨多羅三藐三菩提心者。今應當發。若
T0227_.08.0540a18: 人已入正位。則不堪任發阿耨多羅三藐三
T0227_.08.0540a19: 菩提心。何以故。已於生死作障隔故。是人若
T0227_.08.0540a20: 發阿耨多羅三藐三菩提心。我亦隨喜。終不
T0227_.08.0540a21: 斷其功徳。所以者何。上人應求上法。爾時佛
T0227_.08.0540a22: 讃須菩提言。善哉善哉。汝能如是勸樂諸菩
T0227_.08.0540a23: 薩。須菩提言。世尊。我當報佛恩。如過去諸佛
T0227_.08.0540a24: 及諸弟子。教如來住空法中。亦教學諸波羅
T0227_.08.0540a25: 蜜。如來學是法。得阿耨多羅三藐三菩提。世
T0227_.08.0540a26: 尊。我今亦當如是護念諸菩薩。以我護念因
T0227_.08.0540a27: 縁故。諸菩薩當疾得阿耨多羅三藐三菩提。
T0227_.08.0540a28: 須菩提語釋提桓因言。憍尸迦。汝一心聽菩
T0227_.08.0540a29: 薩住般若波羅蜜。憍尸迦。菩薩發大莊嚴乘。
T0227_.08.0540b01: 於大乘以空法住般若波羅蜜。不應住色。不
T0227_.08.0540b02: 應住受想行識。不應住色若常若無常。不應
T0227_.08.0540b03: 住受想行識若常若無常。不應住色若苦若
T0227_.08.0540b04: 樂。不應住受想行識若苦若樂。不應住色若
T0227_.08.0540b05: 淨若不淨。不應住受想行識若淨若不淨。不
T0227_.08.0540b06: 應住色若我若無我。不應住受想行識若我
T0227_.08.0540b07: 若無我。不應住色若空若不空。不應住受想
T0227_.08.0540b08: 行識若空若不空。不應住須陀洹果。不應住
T0227_.08.0540b09: 斯陀含果。不應住阿那含果。不應住阿羅漢
T0227_.08.0540b10: 果。不應住辟支佛道。不應住佛法。不應住須
T0227_.08.0540b11: 陀洹無爲果。不應住須陀洹福田。不應住須
T0227_.08.0540b12: 陀洹乃至七往來生死。不應住斯陀含無爲
T0227_.08.0540b13: 果。不應住斯陀含福田。不應住斯陀含一來
T0227_.08.0540b14: 此間當得盡苦。不應住阿那含無爲果不應
T0227_.08.0540b15: 住阿那含福田不應住阿那含彼間滅度。不
T0227_.08.0540b16: 應住阿羅漢無爲果。不應住阿羅漢福田。不
T0227_.08.0540b17: 應住阿羅漢今世入無餘涅槃。不應住辟支
T0227_.08.0540b18: 佛道無爲果。不應住辟支佛福田。不應住辟
T0227_.08.0540b19: 支佛過聲聞地不及佛地而般涅槃。不應住
T0227_.08.0540b20: 佛法。利益無量衆生。滅度無量衆生。爾時舍
T0227_.08.0540b21: 利弗。作是念。菩薩當云何住。須菩提知舍利
T0227_.08.0540b22: 弗心所念。語舍利弗。於意云何如來爲住何
T0227_.08.0540b23: 處。舍利弗言。如來無所住無住心名爲如來。
T0227_.08.0540b24: 如來不住有爲性。亦不住無爲性。舍利弗。菩
T0227_.08.0540b25: 薩摩訶薩亦應如是住。如如來住於一切法。
T0227_.08.0540b26: 非住非不住。爾時衆中有諸天子作是念。諸
T0227_.08.0540b27: 夜叉衆語言章句尚可知義。須菩提所説所
T0227_.08.0540b28: 論難可得解。須菩提知諸天子心所念。語諸
T0227_.08.0540b29: 天子言。是中無説無示無聽。諸天子作是念。
T0227_.08.0540c01: 須菩提欲令此義易解而轉深妙。須菩提知
T0227_.08.0540c02: 諸天子心所念。語諸天子言。若行者欲證須
T0227_.08.0540c03: 陀洹果。欲住須陀洹果不離是忍。欲證斯陀
T0227_.08.0540c04: 含果阿那含果阿羅漢果。欲證辟支佛道。欲
T0227_.08.0540c05: 證佛法。亦不離是忍。爾時諸天子作是念。何
T0227_.08.0540c06: 等人能隨順聽須菩提所説。須菩提知諸天
T0227_.08.0540c07: 子心所念。語諸天子言。幻人能隨順聽我所
T0227_.08.0540c08: 説。而無聽無證。諸天子作是念。但聽者如幻。
T0227_.08.0540c09: 衆生亦如幻。須陀洹果乃至辟支佛道亦如
T0227_.08.0540c10: 幻。須菩提。知諸天子心所念。語諸天子言。我
T0227_.08.0540c11: 説衆生如幻如夢。須陀洹果亦如幻如夢。斯
T0227_.08.0540c12: 陀含果阿那含果阿羅漢果辟支佛道亦如幻
T0227_.08.0540c13: 如夢。諸天子言。須菩提。亦説佛法如幻如夢。
T0227_.08.0540c14: 須菩提言。我説佛法亦如幻如夢。説我涅槃
T0227_.08.0540c15: 亦如幻如夢。諸天子言。大徳須菩提。亦説涅
T0227_.08.0540c16: 槃如幻如夢耶。須菩提言。諸天子設復有法
T0227_.08.0540c17: 過於涅槃。我亦説如幻如夢。諸天子。幻夢涅
T0227_.08.0540c18: 槃無二無別。爾時舍利弗。富樓那彌多羅尼
T0227_.08.0540c19: 子。摩訶拘絺羅。摩訶迦栴延。問須菩提。如是
T0227_.08.0540c20: 説般若波羅蜜義。誰能受者。時阿難言。如是
T0227_.08.0540c21: 説般若波羅蜜義。阿毘
T0227_.08.0540c22: 滿願阿羅漢。是等能受。須菩提言。如是説般
T0227_.08.0540c23: 若波羅蜜義無能受者。所以者何。此般若波羅
T0227_.08.0540c24: 蜜法中。無法可説無法可示。以是義故無能
T0227_.08.0540c25: 受者。爾時釋提桓因作是念。長老須菩提爲
T0227_.08.0540c26: 雨法雨。我寧可化作華散須菩提上。釋提桓
T0227_.08.0540c27: 因即化作華散須菩提上。須菩提作是念。釋
T0227_.08.0540c28: 提桓因今所散華。我於忉利天上所未曾見。
T0227_.08.0540c29: 是華從心樹出不從樹生。釋提桓因知須菩
T0227_.08.0541a01: 提心所念。語須菩提言。是華非生華。亦非心
T0227_.08.0541a02: 樹生。須菩提語釋提桓因言。憍尸迦。汝言是
T0227_.08.0541a03: 華非生華。亦非心樹生。若非生法不名爲華。
T0227_.08.0541a04: 釋提桓因作是念。長老須菩提智慧甚深。不
T0227_.08.0541a05: 壞假名而説實義。念已語須菩提言。如是如
T0227_.08.0541a06: 是須菩提。如須菩提所説。菩薩應如是學。菩
T0227_.08.0541a07: 薩如是學者。不學須陀洹果斯陀含果阿那
T0227_.08.0541a08: 含果阿羅漢果辟支佛道。若不學是地。是名
T0227_.08.0541a09: 學佛法學薩婆若。若學佛法學薩婆若。則學
T0227_.08.0541a10: 無量無邊佛法。若學無量無邊佛法者。不
T0227_.08.0541a11: 爲増減色學。不爲増減受想行識學。不爲受
T0227_.08.0541a12: 色學。不爲受受想行識學。是人於法無所取
T0227_.08.0541a13: 無所滅故學。舍利弗語須菩提。行者不爲取
T0227_.08.0541a14: 薩婆若。不爲滅薩婆若故學。須菩提言。如是
T0227_.08.0541a15: 如是舍利弗菩薩乃至薩婆若。不取不滅故
T0227_.08.0541a16: 學。如是觀時。能學薩婆若能成就薩婆若。爾
T0227_.08.0541a17: 時釋提桓因語舍利弗。菩薩摩訶薩般若波
T0227_.08.0541a18: 羅蜜。當於何求。舍利弗言。般若波羅蜜當於
T0227_.08.0541a19: 須菩提所轉中求。釋提桓因語須菩提。是誰
T0227_.08.0541a20: 神力。須菩提言。是佛神力。憍尸迦。如所問般
T0227_.08.0541a21: 若波羅蜜當於何求。般若波羅蜜不應色中
T0227_.08.0541a22: 求。不應受想行識中求。亦不離色求。亦不離
T0227_.08.0541a23: 受想行識求。何以故。色非般若波羅蜜。離色
T0227_.08.0541a24: 亦非般若波羅蜜。受想行識非般若波羅蜜。
T0227_.08.0541a25: 離受想行識亦非般若波羅蜜。釋提桓因言。
T0227_.08.0541a26: 摩訶波羅蜜是般若波羅蜜。無量波羅蜜是
T0227_.08.0541a27: 般若波羅蜜。無邊波羅蜜是般若波羅蜜。須
T0227_.08.0541a28: 菩提言。如是如是憍尸迦。摩訶波羅蜜是般
T0227_.08.0541a29: 若波羅蜜。無量波羅蜜是般若波羅蜜。無邊
T0227_.08.0541b01: 波羅蜜是般若波羅蜜。憍尸迦。色無量故般
T0227_.08.0541b02: 若波羅蜜無量。受想行識無量故般若波羅
T0227_.08.0541b03: 蜜無量。縁無邊故般若波羅蜜無邊。衆生無
T0227_.08.0541b04: 邊故般若波羅蜜無邊。憍尸迦。云何縁無邊
T0227_.08.0541b05: 故般若波羅蜜無邊。諸法無前無中無後。是
T0227_.08.0541b06: 故縁無邊般若波羅蜜無邊。復次憍尸迦。諸
T0227_.08.0541b07: 法無邊。前際不可得。中際後際不可得。是
T0227_.08.0541b08: 故縁無邊般若波羅蜜無邊。釋提桓因言長
T0227_.08.0541b09: 老須菩提。云何衆生無邊般若波羅蜜無邊。
T0227_.08.0541b10: 憍尸迦。衆生無量算數不可得是故衆生無
T0227_.08.0541b11: 邊般若波羅蜜無邊。釋提桓因言。大徳須菩
T0227_.08.0541b12: 提衆生有何義。須菩提言。衆生義即是法
T0227_.08.0541b13: 義。於意云何。所言衆生。衆生有何義。釋提
T0227_.08.0541b14: 桓因言。衆生非法義。亦非非法義。但有假
T0227_.08.0541b15: 名。是名字無本無因。強爲立名名爲衆生。須
T0227_.08.0541b16: 菩提言。於意云何。此中實有衆生可説可示
T0227_.08.0541b17: 不。不也。須菩提言。憍尸迦。若衆生不可説
T0227_.08.0541b18: 不可示。云何言衆生無邊般若波羅蜜無
T0227_.08.0541b19: 邊。憍尸迦。若如來住壽如恒河沙劫。説言
T0227_.08.0541b20: 衆生。衆生實有衆生生滅不。釋提桓因言不
T0227_.08.0541b21: 也。何以故。衆生從本已來常清淨故。憍尸
T0227_.08.0541b22: 迦。是故當知衆生無邊般若波羅蜜無邊
T0227_.08.0541b23: 小品般若經卷第一
T0227_.08.0541b24:
T0227_.08.0541b25:
T0227_.08.0541b26:
T0227_.08.0541b27:
T0227_.08.0541b28:
T0227_.08.0541b29:
T0227_.08.0541c01:
T0227_.08.0541c02:
T0227_.08.0541c03:
T0227_.08.0541c04:
T0227_.08.0541c05: ＊後秦龜茲國三＊藏鳩摩羅什譯
| T0227_.08.0541c06: | 塔品第三 ＊ | 丹本云 寶荅品 |
T0227_.08.0541c08: 諸天女等。皆大歡喜。同時三唱快哉快哉。佛
T0227_.08.0541c09: 出世故。須菩提乃能演説是法。爾時諸天大
T0227_.08.0541c10: 衆倶白佛言。世尊。若菩薩能不離般若波羅
T0227_.08.0541c11: 蜜行。當視是人如佛。佛告諸天子。如是如是。
T0227_.08.0541c12: 昔我於衆華城燃燈佛所不離般若波羅蜜行
T0227_.08.0541c13: 時燃燈佛記我。於來世過阿僧祇劫。當得作
T0227_.08.0541c14: 佛號釋迦牟尼如來應供正遍知明行足善逝
T0227_.08.0541c15: 世間解無上士調御丈夫天人師佛世尊。諸
T0227_.08.0541c16: 天子白佛言。希有世尊。諸菩薩摩訶薩般若
T0227_.08.0541c17: 波羅蜜。能攝取薩婆若。佛因釋提桓因。告欲
T0227_.08.0541c18: 色界諸天子及四衆比丘比丘尼優婆塞優婆
T0227_.08.0541c19: 夷等。憍尸迦。若有善男子善女人。能受持讀
T0227_.08.0541c20: 誦般若波羅蜜。如所説行。魔若魔天人若非
T0227_.08.0541c21: 人。不得其便終不横死。善男子善女人。受持
T0227_.08.0541c22: 讀誦般若波羅蜜故。忉利諸天發阿耨多羅
T0227_.08.0541c23: 三藐三菩提心。未受持讀誦般若波羅蜜者來
T0227_.08.0541c24: 至其所。復次憍尸迦。善男子善女人。受持讀
T0227_.08.0541c25: 誦般若波羅蜜時。若在空舍若在道路若或
T0227_.08.0541c26: 失道無有恐怖。爾時四天王白佛言。世尊。若
T0227_.08.0541c27: 善男子善女人。受持讀誦般若波羅蜜。如所
T0227_.08.0541c28: 説行。我等皆當護念。釋提桓因白佛言。世尊。
T0227_.08.0541c29: 若善男子善女人。受持讀誦般若波羅蜜。如
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