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大般若波羅蜜多經 (No. 0220_ 玄奘譯 ) in Vol. 07

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T0220_.07.0414a01: 行深般若波羅蜜多。勇猛正勤發弘誓願。自
T0220_.07.0414a02: 修一切菩薩摩訶薩行。亦教他修一切菩薩摩
T0220_.07.0414a03: 訶薩行。作此事已復發願言。當得無上正等
T0220_.07.0414a04: 覺時。令我土中諸有情類。不離一切菩薩摩
T0220_.07.0414a05: 訶薩行。復次善現。諸菩薩摩訶薩行深般若
T0220_.07.0414a06: 波羅蜜多。勇猛正勤發弘誓願。自修諸佛無
T0220_.07.0414a07: 上正等菩提。亦教他修諸佛無上正等菩提。
T0220_.07.0414a08: 作此事已復發願言。當得無上正等覺時。令
T0220_.07.0414a09: 我土中諸有情類。不離諸佛無上正等菩提。
T0220_.07.0414a10: 如是善現。諸菩薩摩訶薩行深般若波羅蜜
T0220_.07.0414a11: 多。由斯願行便能嚴淨所居佛土。善現當知。
T0220_.07.0414a12: 是諸菩薩摩訶薩衆。隨爾所時行菩提道。應
T0220_.07.0414a13: 得圓滿所起願行。即爾所時精勤修學。由此
T0220_.07.0414a14: 因縁自能成就一切善法。亦能令他漸次成
T0220_.07.0414a15: 就一切善法。自能修得殊勝相好所莊嚴身。
T0220_.07.0414a16: 亦能令他漸次修得殊勝相好所莊嚴身。由
T0220_.07.0414a17: 廣大福所攝受故。善現當知。是諸菩薩摩訶
T0220_.07.0414a18: 薩衆。所修願行得圓滿已。各於所居嚴淨佛
T0220_.07.0414a19: 土。證得無上正等覺時。所化有情亦生彼土。
T0220_.07.0414a20: 共受淨土大乘法樂。善現當知。是諸菩薩摩
T0220_.07.0414a21: 訶薩衆。應修如是嚴淨佛土。謂彼土中常不
T0220_.07.0414a22: 聞有三種惡趣。亦不聞有諸惡見趣。亦不聞
T0220_.07.0414a23: 有貪瞋癡毒。亦不聞有男女形相。亦不聞有
T0220_.07.0414a24: 聲聞獨覺。亦不聞有苦無常等不可意事。亦
T0220_.07.0414a25: 不聞有攝受資具。亦不聞有我我所執隨眠
T0220_.07.0414a26: 纒結顛倒執著。亦不聞有安立有情果位差
T0220_.07.0414a27: 別。但聞説空無相無願無生無滅無性等聲
T0220_.07.0414a28: 謂隨有情所樂差別。於樹林等内外物中常
T0220_.07.0414a29: 有微風。亙相衝撃發起種種微妙音聲。彼音
T0220_.07.0414b01: 聲中説一切法皆無自性。無性故空。空故無
T0220_.07.0414b02: 相。無相故無願。無願故無生。無生故無滅。是
T0220_.07.0414b03: 故諸法本來寂靜自性涅槃。如來出世若不
T0220_.07.0414b04: 出世。諸法法界法爾常住。謂一切法無性空
T0220_.07.0414b05: 等。彼佛土中諸有情類若晝若夜。若行若立。
T0220_.07.0414b06: 若坐若臥。常聞如是妙法音聲。善現當知。是
T0220_.07.0414b07: 諸菩薩摩訶薩衆。各住所居嚴淨佛土。證得
T0220_.07.0414b08: 無上正等覺時。十方如來應正等覺。皆共稱
T0220_.07.0414b09: 讃彼彼佛名。若諸有情得聞如是諸佛名者。
T0220_.07.0414b10: 定於無上正等菩提得不退轉。善現當知。是
T0220_.07.0414b11: 諸菩薩摩訶薩衆。各住所居嚴淨佛土。證得
T0220_.07.0414b12: 無上正等覺時。爲諸有情宣説正法。有情聞
T0220_.07.0414b13: 已定不生疑。謂爲是法。爲是非法。所以者何。
T0220_.07.0414b14: 彼諸有情達一切法皆即眞如法界法性一切
T0220_.07.0414b15: 是法無非法者。如是善現。是諸菩薩摩訶薩
T0220_.07.0414b16: 衆。皆能嚴淨如是佛土。復次善現。是諸菩薩
T0220_.07.0414b17: 摩訶薩衆。有所化生具不善根。未於諸佛菩
T0220_.07.0414b18: 薩獨覺及聲聞等種諸善根。爲諸惡友所攝受
T0220_.07.0414b19: 故。離善友故不聞正法。常爲種種我有情見。
T0220_.07.0414b20: 及諸見趣之所執藏。墮在斷常二邊偏執。是
T0220_.07.0414b21: 諸有情自起邪執。亦常教他令起邪執。於非
T0220_.07.0414b22: 三寶起三寶想。於三寶中謂非三寶。毀謗正
T0220_.07.0414b23: 法稱讃邪法。由是因縁身壞命終。墮諸惡趣
T0220_.07.0414b24: 受諸劇苦。是諸菩薩摩訶薩衆。各住自土證
T0220_.07.0414b25: 得無上正等覺已。見彼有情沈輪生死受無
T0220_.07.0414b26: 量苦。以神通力方便教化。令捨惡見住正見
T0220_.07.0414b27: 中。從惡趣出生於人趣。生人趣已復以種種
T0220_.07.0414b28: 神通方便。教化令住正定聚中。由斯畢竟不
T0220_.07.0414b29: 墮惡趣。復令勤修殊勝願行。命終得生嚴淨
T0220_.07.0414c01: 佛土。受用淨土大乘法樂。如是善現。是諸菩
T0220_.07.0414c02: 薩摩訶薩衆。皆能如是嚴淨佛土。由所居土
T0220_.07.0414c03: 極清淨故。生彼有情於一切法不起疑惑。謂
T0220_.07.0414c04: 此是世間法。此是出世間法。此是有漏法。此
T0220_.07.0414c05: 是無漏法。此是有爲法。此是無爲法。諸如是
T0220_.07.0414c06: 等疑惑分別畢竟不生。由此因縁彼有情類。
T0220_.07.0414c07: 定得無上正等菩提。善現。是爲菩薩摩訶薩
T0220_.07.0414c08: 嚴淨佛土功徳之相
T0220_.07.0414c09: 大般若波羅蜜多經卷第四百七十六
T0220_.07.0414c10:
T0220_.07.0414c11:
T0220_.07.0414c12:
T0220_.07.0414c13: 大般若波羅蜜多經卷第四百七
T0220_.07.0414c14: 十七
T0220_.07.0414c15:  *三藏法師玄奘奉  詔譯 
T0220_.07.0414c16:   第二分正定品第八十一
T0220_.07.0414c17: 爾時具壽善現白佛言。世尊。是諸菩薩摩訶
T0220_.07.0414c18: 薩爲住正性定聚。爲住不定聚耶。佛告善現。
T0220_.07.0414c19: 是諸菩薩摩訶薩皆住正性定聚非不定聚。
T0220_.07.0414c20: 具壽善現復白佛言。是諸菩薩摩訶薩爲住
T0220_.07.0414c21: 何等正性定聚。聲聞乘耶。獨覺乘耶。菩薩乘
T0220_.07.0414c22: 耶。佛告善現。是諸菩薩摩訶薩皆住菩薩正
T0220_.07.0414c23: 性定聚。非住二乘正性定聚。具壽善現復白
T0220_.07.0414c24: 佛言。是諸菩薩摩訶薩爲何時住正性定聚。
T0220_.07.0414c25: 初發心耶。不退位耶。最後有耶。佛告善現。是
T0220_.07.0414c26: 諸菩薩摩訶薩。若初發心。若不退位。若最後
T0220_.07.0414c27: 有。皆住菩薩正性定聚。具壽善現復白佛言。
T0220_.07.0414c28: 住正性定聚菩薩摩訶薩墮惡趣不。佛告善
T0220_.07.0414c29: 現。住正性定聚菩薩摩訶薩。決定不墮諸惡
T0220_.07.0415a01: 趣中。復告善現。於意云何。第八預流一來不
T0220_.07.0415a02: 還阿羅漢獨覺墮惡趣不。善現對曰。不也世
T0220_.07.0415a03: 尊。佛告善現。諸菩薩摩訶薩亦復如是。從初
T0220_.07.0415a04: 發心修行布施波羅蜜多乃至般若波羅蜜多。
T0220_.07.0415a05: 及餘無量無邊佛法斷諸惡法。由此因縁墮
T0220_.07.0415a06: 諸惡趣無有是處。生長壽天亦無是處。謂於
T0220_.07.0415a07: 彼處諸勝善法不得現行。是菩薩摩訶薩若
T0220_.07.0415a08: 生邊鄙或生達絮蔑戻車中無有是處。謂於
T0220_.07.0415a09: 彼處不能修行殊勝善法。多起惡見不信因
T0220_.07.0415a10: 果。常樂習行諸穢惡業。不聞佛名法名僧名。
T0220_.07.0415a11: 亦無四衆。謂苾芻苾芻尼鄔波索迦鄔波斯
T0220_.07.0415a12: 迦。是菩薩摩訶薩生邪見家無有是處。謂生
T0220_.07.0415a13: 彼家執著種種諸惡見趣。撥無妙行惡行及
T0220_.07.0415a14: 果。不修諸善樂作諸惡。故諸菩薩不生彼家。
T0220_.07.0415a15: 復次善現。諸菩薩摩訶薩初發無上正等覺
T0220_.07.0415a16: 心。以勝意樂受行十種不善業道無有是處。
T0220_.07.0415a17: 具壽善現復白佛言。若菩薩摩訶薩從初發
T0220_.07.0415a18: 心。成就如是功徳善根不生惡處。何故。如
T0220_.07.0415a19: 來毎爲衆説自本性事多百千種。於中亦有
T0220_.07.0415a20: 生諸惡處。爾時善根爲何所在。佛告善現。
T0220_.07.0415a21: 諸菩薩摩訶薩不由穢業受惡趣身。但爲饒
T0220_.07.0415a22: 益諸有情類。由故思願而受彼身。是故不應
T0220_.07.0415a23: 引彼爲難。復告善現。於意云何。有諸獨覺或
T0220_.07.0415a24: 阿羅漢。方便善巧如諸菩薩。成就殊勝方便
T0220_.07.0415a25: 善巧。受白象等傍生之身。見怨賊來欲爲損
T0220_.07.0415a26: 害。便起無上安忍慈悲。欲令彼人得利樂故。
T0220_.07.0415a27: 自捨身命不害彼不。善現對曰。諸獨覺等無
T0220_.07.0415a28: 如是事。佛告善現。由此因縁當知菩薩爲欲
T0220_.07.0415a29: 饒益諸有情故。爲大慈悲速圓滿故。雖現受
T0220_.07.0415b01: 種種傍生之身。而不爲傍生過失所染。具壽
T0220_.07.0415b02: 善現復白佛言。諸菩薩摩訶薩住何善根。爲
T0220_.07.0415b03: 欲饒益諸有情故受傍生身。佛告善現。諸菩
T0220_.07.0415b04: 薩摩訶薩有何善根不應圓滿。然諸菩薩摩
T0220_.07.0415b05: 訶薩衆爲求無上正等菩提。一切善根皆應
T0220_.07.0415b06: 圓滿。謂諸菩薩從初發心。乃至安坐妙菩提
T0220_.07.0415b07: 座。無有善根不應圓滿。要具圓滿一切善法。
T0220_.07.0415b08: 方得無上正等菩提。若一善法未能圓滿。而
T0220_.07.0415b09: 得無上正等菩提無有是處。是故菩薩從初發
T0220_.07.0415b10: 心。乃至安坐妙菩提座。於其中間常學圓滿
T0220_.07.0415b11: 一切善法。學已當得一切相智。永斷一切習
T0220_.07.0415b12: 氣相續。乃能證得一切智智。具壽善現復白
T0220_.07.0415b13: 佛言。云何菩薩摩訶薩成就白法及眞聖智。
T0220_.07.0415b14: 而生惡趣受傍生身。佛告善現。於意云何。如
T0220_.07.0415b15: 來成就一切白法眞聖智不。善現對曰。如來
T0220_.07.0415b16: 成就一切白法及眞聖智。佛告善現。於意云
T0220_.07.0415b17: 何。如來化作傍生趣身饒益有情作佛事不。
T0220_.07.0415b18: 善現對曰。如來化作傍生趣身饒益有情作
T0220_.07.0415b19: 諸佛事。佛告善現。於意云何。如來化作傍生
T0220_.07.0415b20: 身時。是實傍生受彼苦不。善現對曰。如來化
T0220_.07.0415b21: 作傍生身時。非實傍生不受彼苦。佛告善現。
T0220_.07.0415b22: 諸菩薩摩訶薩亦復如是。雖成白法及眞聖
T0220_.07.0415b23: 智。而爲成熟諸有情故。方便善巧受傍生身。
T0220_.07.0415b24: 如應成熟諸有情類。復次善現。於意云何。有
T0220_.07.0415b25: 阿羅漢諸漏永盡。能化作身起諸事業。由彼
T0220_.07.0415b26: 事業能發生他歡喜心不。善現對曰。有阿羅
T0220_.07.0415b27: 漢諸漏永盡。能化作身起諸事業。由彼事業
T0220_.07.0415b28: 能令他人生大歡喜。佛告善現。諸菩薩摩訶
T0220_.07.0415b29: 薩亦復如是。雖成白法及眞聖智。而爲饒益
T0220_.07.0415c01: 諸有情故。方便善巧受惡趣身。如應成熟諸
T0220_.07.0415c02: 有情類。雖受彼身而不同彼受諸苦惱。亦復
T0220_.07.0415c03: 不爲彼趣過失之所雜染。復次善現。於意云
T0220_.07.0415c04: 何。有工幻師或彼弟子。幻作種種象馬等事。
T0220_.07.0415c05: 令衆人見歡喜踊躍。於彼有實象馬等不。善
T0220_.07.0415c06: 現對曰。於彼無實象馬等事。佛告善現。諸菩
T0220_.07.0415c07: 薩摩訶薩亦復如是。雖成白法及眞聖智。而
T0220_.07.0415c08: 爲饒益諸有情故。現受種種傍生等身。雖受
T0220_.07.0415c09: 彼身而實非彼。亦不爲彼過失所汚。具壽善
T0220_.07.0415c10: 現復白佛言。諸菩薩摩訶薩如是廣大方便
T0220_.07.0415c11: 善巧。雖成就白法及眞聖智。而爲有情故受
T0220_.07.0415c12: 種種身。隨其所應現作饒益。世尊。諸菩薩摩
T0220_.07.0415c13: 訶薩住何等法。能作如是方便善巧。雖受諸
T0220_.07.0415c14: 趣種種身形。而不爲彼過失所汚。佛告善現。
T0220_.07.0415c15: 諸菩薩摩訶薩住深般若波羅蜜多。能作如
T0220_.07.0415c16: 是方便善巧。由斯方便善巧力故。雖往十方
T0220_.07.0415c17: 殑伽沙等諸佛世界。現種種身利益安樂彼
T0220_.07.0415c18: 有情類。而於其中不起染著。所以者何。是菩
T0220_.07.0415c19: 薩摩訶薩於一切法都無所得。謂都不得能
T0220_.07.0415c20: 染所染及染因縁。所以者何。以一切法自性
T0220_.07.0415c21: 空故。善現當知。空不能染著空。空亦不能染
T0220_.07.0415c22: 著餘法。亦無餘法能染著空。所以者何。空中
T0220_.07.0415c23: 空性尚不可得。況有餘法而可得者。如是名
T0220_.07.0415c24: 爲不可得空。諸菩薩摩訶薩安住此中。能證
T0220_.07.0415c25: 無上正等菩提。爲諸有情常作饒益。具壽善
T0220_.07.0415c26: 現復白佛言。諸菩薩摩訶薩爲但安住甚深
T0220_.07.0415c27: 般若波羅蜜多。能作如是方便善巧。爲亦安
T0220_.07.0415c28: 住諸餘法耶。佛告善現。豈有餘法非深般若
T0220_.07.0415c29: 波羅蜜多之所攝受。而汝今者生如是疑。具
T0220_.07.0416a01: 壽善現復白佛言。甚深般若波羅蜜多既自
T0220_.07.0416a02: 性空。云何可説甚深般若波羅蜜多攝一切
T0220_.07.0416a03: 法。非於空中可説有法攝與不攝。佛告善現
T0220_.07.0416a04: 豈不諸法諸法性空。善現對曰。如是如是。佛
T0220_.07.0416a05: 告善現。若一切法一切性空。豈不空中攝一
T0220_.07.0416a06: 切法。善現對曰。如是如是。佛告善現。由此因
T0220_.07.0416a07: 縁甚深般若波羅蜜多攝一切法。當知菩薩
T0220_.07.0416a08: 住深般若波羅蜜多。能作如是方便善巧
T0220_.07.0416a09: 爾時具壽善現白佛言。世尊。云何菩薩摩訶
T0220_.07.0416a10: 薩行深般若波羅蜜多時。安住諸法自性空
T0220_.07.0416a11: 中。引發神通波羅蜜多。安住神通波羅蜜多。
T0220_.07.0416a12: 能往十方殑伽沙等諸佛世界。供養恭敬諸
T0220_.07.0416a13: 佛世尊。於諸佛所聽受正法。種植無量殊勝
T0220_.07.0416a14: 善根。佛告善現。諸菩薩摩訶薩行深般若波
T0220_.07.0416a15: 羅蜜多時。遍觀十方殑伽沙等諸佛世界及
T0220_.07.0416a16: 諸佛衆。并所説法自性皆空。唯有世俗假説
T0220_.07.0416a17: 名字。説爲世界佛衆及法。如是世俗假説名
T0220_.07.0416a18: 字亦自性空。善現當知。若十方界及諸佛衆
T0220_.07.0416a19: 并所説法。假説名字自性不空。則所説空應
T0220_.07.0416a20: 成一分。以所説空非成一分故。一切法自性
T0220_.07.0416a21: 皆空。其理周圓無二無別。諸菩薩摩訶薩行
T0220_.07.0416a22: 深般若波羅蜜多時。由遍觀空方便善巧。引
T0220_.07.0416a23: 發神通波羅蜜多。安住神通波羅蜜多。便能
T0220_.07.0416a24: 引發天眼天耳神境他心宿住隨念。及知漏
T0220_.07.0416a25: 盡微妙通慧。善現。當知。諸菩薩摩訶薩非離
T0220_.07.0416a26: 神通波羅蜜多。有能自在成熟有情嚴淨佛
T0220_.07.0416a27: 土。證得無上正等菩提。是故神通波羅蜜多
T0220_.07.0416a28: 是菩提道。諸菩薩摩訶薩皆依此道。求趣無
T0220_.07.0416a29: 上正等菩提。於求趣時能自圓滿一切善法。
T0220_.07.0416b01: 亦能教他修諸善法。雖作是事而於善法都
T0220_.07.0416b02: 無執著。所以者何。是菩薩摩訶薩知諸善法
T0220_.07.0416b03: 皆自性空。非自性空有所執著。若有執著則
T0220_.07.0416b04: 有愛味。由無執著亦無愛味。自性空中無愛
T0220_.07.0416b05: 味故。能味所味及味因縁。於空法中不可得
T0220_.07.0416b06: 故。善現當知。諸菩薩摩訶薩行深般若波羅
T0220_.07.0416b07: 蜜多時。安住神通波羅蜜多。引發天眼清淨
T0220_.07.0416b08: 過人。用此天眼觀一切法自性皆空。見一切
T0220_.07.0416b09: 法自性空故。不依法相造作諸業。雖爲有情
T0220_.07.0416b10: 説如是法。而亦不得諸有情相及彼施設。是
T0220_.07.0416b11: 菩薩摩訶薩以無所得而爲方便。引發菩薩
T0220_.07.0416b12: 殊勝神通。用此神通作所應作一切事業。是
T0220_.07.0416b13: 菩薩摩訶薩以極清淨過人天眼。遍觀十方
T0220_.07.0416b14: 殑伽沙等諸佛世界。見已引發神境智通。往
T0220_.07.0416b15: 彼饒益諸有情類。或以布施波羅蜜多乃至
T0220_.07.0416b16: 般若波羅蜜多而作饒益。或以四念住乃至
T0220_.07.0416b17: 八聖道支而作饒益。或以四靜慮四無量四
T0220_.07.0416b18: 無色定而作饒益。或以八解脱乃至十遍處
T0220_.07.0416b19: 而作饒益。或以空無相無願解脱門而作饒
T0220_.07.0416b20: 益。或以諸餘殊勝善法而作饒益。或以聲聞
T0220_.07.0416b21: 獨覺菩薩及諸佛法而作饒益。是菩薩摩訶
T0220_.07.0416b22: 薩於十方界。若見有情多慳貪者。深生憐愍
T0220_.07.0416b23: 説如是法。汝等有情當行布施。諸慳貪者受
T0220_.07.0416b24: 貧窮苦。由貧窮故無有威徳。不能自益況能
T0220_.07.0416b25: 益他。是故汝等當勤行施。既自安樂亦安樂
T0220_.07.0416b26: 他。勿以貧窮更相食噉。倶不解脱諸惡趣苦。
T0220_.07.0416b27: 若見有情毀犯淨戒。深生憐愍説如是法。汝
T0220_.07.0416b28: 等有情當持淨戒。諸破戒者受惡趣苦。破戒
T0220_.07.0416b29: 之人無有威徳。不能自益況能益他。破戒因
T0220_.07.0416c01: 縁墮三惡趣。受苦異熟楚毒難忍。不能自救
T0220_.07.0416c02: 況能救他。是故汝等當持淨戒。下應容納破
T0220_.07.0416c03: 戒之心經刹那頃。況經多時。勿自縱心後生
T0220_.07.0416c04: 憂悔。若見有情更相忿恚。展轉結恨互相損
T0220_.07.0416c05: 惱。深生憐愍説如是法。汝等有情當修安忍。
T0220_.07.0416c06: 勿相瞋忿結恨相害。諸忿恨心不順善法。増
T0220_.07.0416c07: 長惡法招現衰損。汝等由此忿恨心故。身壞
T0220_.07.0416c08: 命終當墮惡趣。受諸極苦難有出期。是故汝
T0220_.07.0416c09: 等不應容納忿恨之心經刹那頃。何況令其
T0220_.07.0416c10: 長時相續。汝等今者展轉相縁。應起慈心作
T0220_.07.0416c11: 饒益事。若見有情懶惰懈怠。深生憐愍説如
T0220_.07.0416c12: 是法。汝等有情當勤精進勿於善法懶惰懈
T0220_.07.0416c13: 怠。諸懈怠者於諸善法及諸勝事皆不能成。
T0220_.07.0416c14: 汝等由斯墮諸惡趣受無量苦。是故汝等不
T0220_.07.0416c15: 應容納懈怠之心經刹那頃。何況令其長時
T0220_.07.0416c16: 相續。若見有情失念散亂心不寂靜。深生憐
T0220_.07.0416c17: 愍説如是法。汝等有情當修靜慮。勿生失念
T0220_.07.0416c18: 散亂之心。如是之心不順善法。増長惡法招
T0220_.07.0416c19: 現衰損。汝等由此身壞命終。墮諸惡趣受無
T0220_.07.0416c20: 量苦。是故汝等不應容納失念散亂相應之
T0220_.07.0416c21: 心經刹那頃。何況令其長時相續。若見有情
T0220_.07.0416c22: 愚癡惡慧。深生憐愍説如是法。汝等有情當
T0220_.07.0416c23: 修勝慧勿起惡慧。起惡慧者於諸善趣尚不
T0220_.07.0416c24: 能往。況得解脱。汝等由此惡慧因縁。墮諸惡
T0220_.07.0416c25: 趣受無量苦。是故汝等不應容納愚癡惡慧
T0220_.07.0416c26: 相應之心經刹那頃。何況令其長時相續。若
T0220_.07.0416c27: 見有情多貪欲者深生憐愍。方便令其修不
T0220_.07.0416c28: 淨觀。若見有情多瞋恚者深生憐愍。方便令
T0220_.07.0416c29: 其修慈悲觀。若見有情多愚癡者深生憐愍。
T0220_.07.0417a01: 方便令其修縁起觀。若見有情多憍慢者深
T0220_.07.0417a02: 生憐愍。方便令其修界分別觀。若見有情多
T0220_.07.0417a03: 尋伺者深生憐愍。方便令其修持息念。若見
T0220_.07.0417a04: 有情失正道者深生憐愍。方便教導令入正
T0220_.07.0417a05: 道。謂聲聞道。或獨覺道。或如來道。方便爲彼
T0220_.07.0417a06: 説如是法。汝等所執皆自性空。非空法中可
T0220_.07.0417a07: 有所執。以無所執爲空相故。如是善現。諸菩
T0220_.07.0417a08: 薩摩訶薩行深般若波羅蜜多時。要住神通
T0220_.07.0417a09: 波羅蜜多。方能自在宣説正法。利益安樂諸
T0220_.07.0417a10: 有情類。善現當知。若菩薩摩訶薩遠離神通
T0220_.07.0417a11: 波羅蜜多。不能自在宣説正法與諸有情作
T0220_.07.0417a12: 饒益事。善現當知。如鳥無翅不能自在飛翔
T0220_.07.0417a13: 虚空遠有所至。諸菩薩摩訶薩亦復如是。若
T0220_.07.0417a14: 無神通波羅蜜多。不能自在宣説正法與諸
T0220_.07.0417a15: 有情作饒益事。是故善現。諸菩薩摩訶薩行
T0220_.07.0417a16: 深般若波羅蜜多時。應引發神通波羅蜜多。
T0220_.07.0417a17: 若引發神通波羅蜜多。即能自在宣説正法。
T0220_.07.0417a18: 隨意利樂諸有情類。善現當知。諸菩薩摩訶
T0220_.07.0417a19: 薩以極清淨過人天眼。遍觀十方殑伽沙等
T0220_.07.0417a20: 諸佛世界。及觀生彼諸有情類。見已引發神
T0220_.07.0417a21: 境智通。經須臾間往到彼界。以他心智如實
T0220_.07.0417a22: 了知彼諸有情心心所法。隨其所應爲説法
T0220_.07.0417a23: 要。謂説布施波羅蜜多乃至般若波羅蜜多。
T0220_.07.0417a24: 或説四念住乃至八聖道支。或説四靜慮四
T0220_.07.0417a25: 無量四無色定。或説八解脱乃至十遍處。或
T0220_.07.0417a26: 説空無相無願解脱門。或説一切陀羅尼門
T0220_.07.0417a27: 三摩地門。或説内空乃至無性自性空。或説
T0220_.07.0417a28: 眞如乃至不思議界。或説苦集滅道聖諦。或
T0220_.07.0417a29: 説因縁乃至増上縁。或説從縁所生諸法。或
T0220_.07.0417b01: 説無明乃至老死。或説種種蘊處界門。或説
T0220_.07.0417b02: 聲聞道。或説獨覺道。或説菩薩道。或説菩提。
T0220_.07.0417b03: 或説涅槃。令彼有情聞是法已。皆獲殊勝利
T0220_.07.0417b04: 益安樂。是菩薩摩訶薩以極清淨過人天耳。
T0220_.07.0417b05: 能聞一切人非人聲。由此天耳遍聞十方殑
T0220_.07.0417b06: 伽沙等諸佛世界一切如來應正等覺所説正
T0220_.07.0417b07: 法。聞已受持思惟義趣。隨所聞法能爲有情
T0220_.07.0417b08: 如實宣説。或説布施波羅蜜多乃至般若波羅
T0220_.07.0417b09: 蜜多。廣説乃至或説菩提或説涅槃。令彼有
T0220_.07.0417b10: 情聞是法已。皆獲殊勝利益安樂。是菩薩摩
T0220_.07.0417b11: 訶薩以極清淨他心智通。如實了知諸有情
T0220_.07.0417b12: 類心心所法。隨其所應爲説法要。謂説布施
T0220_.07.0417b13: 波羅蜜多乃至般若波羅蜜多。廣説乃至或
T0220_.07.0417b14: 説菩提或説涅槃。令彼有情聞是法已。皆獲
T0220_.07.0417b15: 殊勝利益安樂。是菩薩摩訶薩以淨宿住隨
T0220_.07.0417b16: 念智通。能憶自他諸本性事。由此宿住隨念
T0220_.07.0417b17: 智通。如實念知過去諸佛及弟子衆名等差
T0220_.07.0417b18: 別。若諸有情樂聞過去諸宿住事而得益者。
T0220_.07.0417b19: 便爲宣説諸宿住事。因斯方便爲説正法。謂
T0220_.07.0417b20: 説布施波羅蜜多乃至般若波羅蜜多。廣説
T0220_.07.0417b21: 乃至或説菩提或説涅槃。令彼有情聞是法
T0220_.07.0417b22: 已。皆獲殊勝利益安樂。是菩薩摩訶薩以極
T0220_.07.0417b23: 迅速神境智通。往到十方殑伽沙等諸佛世
T0220_.07.0417b24: 界。親近供養諸佛世尊。於諸佛所種諸善根。
T0220_.07.0417b25: 還來本土爲有情説諸佛土事。因斯方便爲
T0220_.07.0417b26: 説正法。謂説布施波羅蜜多乃至般若波羅
T0220_.07.0417b27: 蜜多。廣説乃至或説菩提或説涅槃。令諸有
T0220_.07.0417b28: 情聞是法已。皆獲殊勝利益安樂。是菩薩摩
T0220_.07.0417b29: 訶薩。以隨所得漏盡智通。如實了知諸有情
T0220_.07.0417c01: 類漏盡未盡。亦如實知漏盡方便。爲未盡者
T0220_.07.0417c02: 宣説法要。謂説布施波羅蜜多乃至般若波
T0220_.07.0417c03: 羅蜜多。廣説乃至或説菩提或説涅槃。令諸
T0220_.07.0417c04: 有情聞是法已。皆獲殊勝利益安樂。如是善
T0220_.07.0417c05: 現。諸菩薩摩訶薩行深般若波羅蜜多時。應
T0220_.07.0417c06: 引發神通波羅蜜多。是菩薩摩訶薩修習神
T0220_.07.0417c07: 通波羅蜜多得圓滿故。隨意所樂受種種身。
T0220_.07.0417c08: 不爲苦樂過失所染如佛化身。雖能施作種
T0220_.07.0417c09: 種事業。而不爲彼苦樂過失之所雜染。如是
T0220_.07.0417c10: 善現。諸菩薩摩訶薩行深般若波羅蜜多時。
T0220_.07.0417c11: 應遊戲神通波羅蜜多。若遊戲神通波羅蜜
T0220_.07.0417c12: 多。則能成熟有情嚴淨佛土。疾證無上正等
T0220_.07.0417c13: 菩提。善現當知。若菩薩摩訶薩不成熟有情
T0220_.07.0417c14: 嚴淨佛土。終不能得所求無上正等菩提。所
T0220_.07.0417c15: 以者何。諸菩薩摩訶薩若未圓滿菩提資糧。
T0220_.07.0417c16: 必不能證所求無上正等菩提。具壽善現白
T0220_.07.0417c17: 言。世尊。何等名爲諸菩薩摩訶薩菩提資糧。
T0220_.07.0417c18: 諸菩薩摩訶薩圓滿如是菩提資糧。方能證
T0220_.07.0417c19: 得所求無上正等菩提。佛告善現。一切善法
T0220_.07.0417c20: 皆是菩薩菩提資糧。具壽善現復白佛言。何
T0220_.07.0417c21: 等名爲一切善法。佛告善現。諸菩薩摩訶薩
T0220_.07.0417c22: 從初發心。修行布施波羅蜜多乃至般若波
T0220_.07.0417c23: 羅蜜多。於中都無分別執著。謂作是念。此是
T0220_.07.0417c24: 布施乃至般若。由此爲此。而修布施乃至般
T0220_.07.0417c25: 若。是三分別執著都無。知一切法自性空故。
T0220_.07.0417c26: 由此所修布施等六波羅蜜多能自饒益。亦
T0220_.07.0417c27: 能饒益一切有情。令出生死證涅槃故。説爲
T0220_.07.0417c28: 善法。亦名菩薩菩提資糧。亦名菩薩摩訶薩
T0220_.07.0417c29: 道。過去未來現在菩薩摩訶薩衆行此道故。
T0220_.07.0418a01: 已得當得今得無上正等菩提。亦令有情已
T0220_.07.0418a02: 當今度生死大海得涅槃樂。復次善現。諸菩
T0220_.07.0418a03: 薩摩訶薩從初發心。修行四念住乃至八聖
T0220_.07.0418a04: 道支。安住内空乃至無性自性空。安住眞如
T0220_.07.0418a05: 乃至不思議界。安住苦集滅道聖諦。修行四
T0220_.07.0418a06: 靜慮四無量四無色定。修行八解脱乃至十
T0220_.07.0418a07: 遍處。修行空無相無願解脱門。修行菩薩摩
T0220_.07.0418a08: 訶薩地。修行一切陀羅尼門三摩地門。修行
T0220_.07.0418a09: 如來十力乃至十八佛不共法。修行無忘失
T0220_.07.0418a10: 法恒住捨性。修行一切智道相智一切相智。
T0220_.07.0418a11: 於中都無分別執著。謂作是念。此是四念住
T0220_.07.0418a12: 乃至一切相智。由此爲此。而修四念住乃至
T0220_.07.0418a13: 一切相智。是三分別執著都無。知一切法自
T0220_.07.0418a14: 性空故。由此所修四念住乃至一切相智能
T0220_.07.0418a15: 自饒益。亦能饒益一切有情。令出生死得涅
T0220_.07.0418a16: 槃故。説爲善法。亦名菩薩菩提資糧。亦名菩
T0220_.07.0418a17: 薩摩訶薩道。過去未來現在菩薩摩訶薩衆。
T0220_.07.0418a18: 行此道故。已得當得今得無上正等菩提。亦
T0220_.07.0418a19: 令有情已當今度生死大海得涅槃樂。善現
T0220_.07.0418a20: 當知。復有無量諸菩薩衆所修功徳皆名善
T0220_.07.0418a21: 法。亦名菩薩菩提資糧。亦名菩薩摩訶薩道。
T0220_.07.0418a22: 諸菩薩摩訶薩要修如是諸勝善法令極圓
T0220_.07.0418a23: 滿。方能證得一切智智。要已證得一切智
T0220_.07.0418a24: 智。乃能無倒轉正法輪。令諸有情究竟安樂
T0220_.07.0418a25:   第二分佛法品第八十二
T0220_.07.0418a26: 爾時具壽善現白佛言。世尊。若此諸善法是
T0220_.07.0418a27: 菩薩法者。復有何等是佛法耶。佛告善現。即
T0220_.07.0418a28: 菩薩法亦是佛法。謂諸菩薩於一切法覺一
T0220_.07.0418a29: 切相。由此當得一切相智。永斷一切習氣相
T0220_.07.0418b01: 續。若諸如來應正等覺。於一切法以一刹那
T0220_.07.0418b02: 相應妙慧。現等覺已證得無上正等菩提。善
T0220_.07.0418b03: 現。是名菩薩與佛二法差別。如二聖者雖倶
T0220_.07.0418b04: 是聖。而有行向住果差別。所成就法非無有
T0220_.07.0418b05: 異。如是善現。若無間道中行於一切法。未離
T0220_.07.0418b06: 闇障。未到彼岸。未得自在。未得果時。名爲菩
T0220_.07.0418b07: 薩。若解脱道中行於一切法。已離闇障。已到
T0220_.07.0418b08: 彼岸。已得自在。已得果時。乃名爲佛。是爲菩
T0220_.07.0418b09: 薩與佛有異。由位有異法非無別。而不可説
T0220_.07.0418b10: 法性有異。具壽善現復白佛言。若一切法自
T0220_.07.0418b11: 相皆空。自相空中如何得有種種差別。謂此
T0220_.07.0418b12: 是地獄。此是傍生。此是鬼界。此是人。此是
T0220_.07.0418b13: 天。此是種性地。此是第八地。此是預流。此
T0220_.07.0418b14: 是一來。此是不還。此是阿羅漢。此是獨覺。此
T0220_.07.0418b15: 是菩薩。此是如來。世尊。如是所説補特伽羅
T0220_.07.0418b16: 既不可得。彼所造業亦不可得。如所造業既
T0220_.07.0418b17: 不可得。彼異熟果亦不可得。佛告善現。如是
T0220_.07.0418b18: 如是如汝所説。一切法自相空。自相空中補
T0220_.07.0418b19: 特伽羅既無所有。業果異熟亦無所有。無所
T0220_.07.0418b20: 有中無差別相。然諸有情於一切法自相空
T0220_.07.0418b21: 理不如實知。造作諸業或善或惡。由於善業
T0220_.07.0418b22: 造作増長生人天中。由於惡業造作増長
T0220_.07.0418b23: 三惡趣。於善業中由於定業造作増長生於
T0220_.07.0418b24: 色界或無色界。由此因縁諸菩薩摩訶薩。修
T0220_.07.0418b25: 行布施波羅蜜多乃至般若波羅蜜多。安住内
T0220_.07.0418b26: 空乃至無性自性空。安住眞如乃至不思議
T0220_.07.0418b27: 界。安住苦集滅道聖諦。修行四念住乃至八
T0220_.07.0418b28: 聖道支。修行四靜慮四無量四無色定。修行
T0220_.07.0418b29: 八解脱乃至十遍處。修行空無相無願解脱
T0220_.07.0418c01: 門。修行極喜地乃至法雲地。修行一切陀羅
T0220_.07.0418c02: 尼門三摩地門。修行五眼六神通。修行如來
T0220_.07.0418c03: 十力乃至十八佛不共法。修行無忘失法恒住
T0220_.07.0418c04: 捨性。修行一切智道相智一切相智。善現。諸
T0220_.07.0418c05: 菩薩摩訶薩於如是等菩提分法。無間無缺
T0220_.07.0418c06: 修令圓滿。既圓滿已便能引發近助菩提金
T0220_.07.0418c07: 剛喩定。證得無上正等菩提。與諸有情作大
T0220_.07.0418c08: 饒益常無失壞。無失壞故令諸有情解脱生
T0220_.07.0418c09: 死諸苦惱事。具壽善現復白佛言。佛得無上
T0220_.07.0418c10: 正等覺已。爲得諸趣生死法不。佛言不也。具
T0220_.07.0418c11: 壽善現復白佛言。佛得無上正等覺已。爲得
T0220_.07.0418c12: 黒業白業黒白業非黒白業不。佛言不也。具
T0220_.07.0418c13: 壽善現復白佛言。若佛不得諸趣生死及業
T0220_.07.0418c14: 差別。如何施設此是地獄。此是傍生。此是鬼
T0220_.07.0418c15: 界。此是人此是天。此是種性地。此是第八地。
T0220_.07.0418c16: 此是預流。此是一來。此是不還。此是阿羅漢。
T0220_.07.0418c17: 此是獨覺。此是菩薩。此是如來。佛告善現諸
T0220_.07.0418c18: 有情類自知諸法自相空不。善現對曰。不也
T0220_.07.0418c19: 世尊。佛告善現。若諸有情自知諸法自相空
T0220_.07.0418c20: 者。諸菩薩摩訶薩便於無上正等菩提。不應
T0220_.07.0418c21: 求證。方便善巧拔諸有情惡趣生死。以諸有
T0220_.07.0418c22: 情不知諸法自相空故。流轉諸趣受無量苦。
T0220_.07.0418c23: 是故菩薩從諸佛所聞一切法自相空已。爲
T0220_.07.0418c24: 欲饒益諸有情故。求證無上正等菩提。方便
T0220_.07.0418c25: 善巧拔諸有情惡趣生死。善現當知。諸菩薩
T0220_.07.0418c26: 摩訶薩常作是念。非一切法實有自相。如諸
T0220_.07.0418c27: 愚夫異生所執。然彼分別顛倒力故。非實有
T0220_.07.0418c28: 中起實有想。謂無我中起於我想。無有情中
T0220_.07.0418c29: 起有情想。廣説乃至無見者中起見者想。於
T0220_.07.0419a01: 無色中起於色想。無受想行識中起受想行
T0220_.07.0419a02: 識想。乃至一切有爲法中虚妄分別顛倒力
T0220_.07.0419a03: 故。非實謂實。非有執有。由斯造作身語意業。
T0220_.07.0419a04: 不能解脱惡趣生死。我當拔濟令得解脱。是
T0220_.07.0419a05: 菩薩摩訶薩作此念已。行深般若波羅蜜多。
T0220_.07.0419a06: 以諸善法攝在其中。無倒修行諸菩薩行。漸
T0220_.07.0419a07: 次圓滿菩提資糧。菩提資糧得圓滿已。證得
T0220_.07.0419a08: 無上正等菩提。得菩提已爲諸有情宣説開示
T0220_.07.0419a09: 分別建立四聖諦義。謂此是苦聖諦。此是苦
T0220_.07.0419a10: 集聖諦。此是苦滅聖諦。此是趣苦滅道聖諦。
T0220_.07.0419a11: 復以一切菩提分法。依通達智攝在如是四聖
T0220_.07.0419a12: 諦中。復依一切菩提分法。以微妙智施設建
T0220_.07.0419a13: 立佛法僧寶。由此三寶出現世間。諸有情類
T0220_.07.0419a14: 解脱生死。若諸有情不能歸信佛法僧寶。造
T0220_.07.0419a15: 作諸業輪迴諸趣。受苦無窮故應歸依佛法
T0220_.07.0419a16: 僧寶。具壽善現復白佛言。爲由苦集滅道聖
T0220_.07.0419a17: 諦諸有情類得般涅槃。爲由苦集滅道聖智
T0220_.07.0419a18: 諸有情類得般涅槃。佛告善現。非由苦集滅
T0220_.07.0419a19: 道聖諦諸有情類得般涅槃。非由苦集滅道
T0220_.07.0419a20: 聖智諸有情類得般涅槃。善現。我説四聖諦
T0220_.07.0419a21: 平等性即是涅槃。如是涅槃不由苦集滅道諦
T0220_.07.0419a22: 得。不由苦集滅道智得。但由般若波羅蜜多
T0220_.07.0419a23: 證平等性名得涅槃。具壽善現復白佛言。何
T0220_.07.0419a24: 等名爲苦集滅道平等性耶。佛告善現。若於
T0220_.07.0419a25: 是處無苦集滅道諦。無苦集滅道智。名四聖
T0220_.07.0419a26: 諦平等之性。此平等性即四聖諦。所有眞如
T0220_.07.0419a27: 法界法性不虚妄性不變異性平等性離生性
T0220_.07.0419a28: 法定法住實際虚空界不思議界。若佛出世若
T0220_.07.0419a29: 不出世。性相常住無失壞無變易。如是名爲
T0220_.07.0419b01: 苦集滅道平等之性。諸菩薩摩訶薩行深般
T0220_.07.0419b02: 若波羅蜜多時。爲欲隨覺此四聖諦平等性
T0220_.07.0419b03: 故行深般若波羅蜜多。若能隨覺此四聖諦
T0220_.07.0419b04: 平等性時。名眞隨覺一切聖諦。疾證無上正
T0220_.07.0419b05: 等菩提。具壽善現復白佛言。云何菩薩摩訶
T0220_.07.0419b06: 薩行深般若波羅蜜多時。爲欲隨覺此四聖
T0220_.07.0419b07: 諦平等性故行深般若波羅蜜多。若能隨覺此
T0220_.07.0419b08: 四聖諦平等性時。名眞隨覺一切聖諦。不墮
T0220_.07.0419b09: 聲聞獨覺等地趣入菩薩正性離生。佛告善
T0220_.07.0419b10: 現。諸菩薩摩訶薩行深般若波羅蜜多時。無
T0220_.07.0419b11: 有少法不如實見。於一切法如實見時。於一
T0220_.07.0419b12: 切法都無所得。於一切法無所得時。則如實
T0220_.07.0419b13: 見一切法空。謂如實見四諦所攝及所不攝
T0220_.07.0419b14: 諸法皆空。如是見時能入菩薩正性離生。由
T0220_.07.0419b15: 能入菩薩正性離生故便住菩薩種性地中。
T0220_.07.0419b16: 既住菩薩種性地中則能決定不從頂墮。若
T0220_.07.0419b17: 從頂墮應墮聲聞或獨覺地。是菩薩摩訶薩
T0220_.07.0419b18: 安住菩薩種性地中。起四靜慮及四無量四
T0220_.07.0419b19: 無色定。是菩薩摩訶薩安住如是奢摩他地。
T0220_.07.0419b20: 便能決擇一切法性。及隨覺悟四聖諦理。爾
T0220_.07.0419b21: 時菩薩雖遍知苦。而能不起縁執苦心。雖永
T0220_.07.0419b22: 斷集而能不起縁執集心。雖能證滅而能不
T0220_.07.0419b23: 起縁執滅心。雖能修道而能不起縁執道心。
T0220_.07.0419b24: 但起隨順趣向臨入無上正等菩提之心。如
T0220_.07.0419b25: 實觀察諸法實相。具壽善現復白佛言。是菩
T0220_.07.0419b26: 薩摩訶薩云何觀察諸法實相。佛告善現。是
T0220_.07.0419b27: 菩薩摩訶薩觀一切法無不皆空。是爲觀察
T0220_.07.0419b28: 諸法實相。具壽善現復白佛言。是菩薩摩訶
T0220_.07.0419b29: 薩云何觀察諸法皆空。佛告善現。是菩薩摩
T0220_.07.0419c01: 訶薩於一切法如實觀察皆自相空。如是觀
T0220_.07.0419c02: 察諸法皆空。是菩薩摩訶薩以如是相毘鉢
T0220_.07.0419c03: 舍那。如實觀見諸法皆空。都不見有諸法自
T0220_.07.0419c04: 性可住彼性證得無上正等菩提。所以者何。
T0220_.07.0419c05: 諸佛無上正等菩提及一切法。皆以無性而
T0220_.07.0419c06: 爲自性。所謂色乃至識皆以無性而爲自性。
T0220_.07.0419c07: 眼處乃至意處亦以無性而爲自性。色處乃
T0220_.07.0419c08: 至法處亦以無性而爲自性。眼界乃至意界
T0220_.07.0419c09: 亦以無性而爲自性。色界乃至法界亦以無
T0220_.07.0419c10: 性而爲自性。眼識界乃至意識界亦以無
T0220_.07.0419c11: 性而爲自性。眼觸乃至意觸亦以無性而
T0220_.07.0419c12: 爲自性。眼觸爲縁所生諸受乃至意觸爲縁
T0220_.07.0419c13: 所生諸受亦以無性而爲自性。地界乃至識
T0220_.07.0419c14: 界亦以無性而爲自性。因縁乃至増上縁亦
T0220_.07.0419c15: 以無性而爲自性。從縁所生諸法亦以無性
T0220_.07.0419c16: 而爲自性。無明乃至老死亦以無性而爲自
T0220_.07.0419c17: 性。布施波羅蜜多乃至般若波羅蜜多亦以
T0220_.07.0419c18: 無性而爲自性。内空乃至無性自性空亦以
T0220_.07.0419c19: 無性而爲自性。眞如乃至不思議界亦以無
T0220_.07.0419c20: 性而爲自性。苦集滅道聖諦亦以無性而爲
T0220_.07.0419c21: 自性。四念住乃至八聖道支亦以無性而爲
T0220_.07.0419c22: 自性。四靜慮四無量四無色定亦以無性而
T0220_.07.0419c23: 爲自性。八解脱乃至十遍處亦以無性而爲
T0220_.07.0419c24: 自性。空無相無願解脱門亦以無性而爲自
T0220_.07.0419c25: 性。淨觀地乃至如來地亦以無性而爲自
T0220_.07.0419c26: 性。極喜地乃至法雲地亦以無性而爲自性。
T0220_.07.0419c27: 一切陀羅尼門三摩地門亦以無性而爲自
T0220_.07.0419c28: 性。五眼六神通亦以無性而爲自性。如來十
T0220_.07.0419c29: 力乃至十八佛不共法亦以無性而爲自性三
T0220_.07.0420a01: 十二大士相八十隨好亦以無性而爲自性。
T0220_.07.0420a02: 無忘失法恒住捨性亦以無性而爲自性。一
T0220_.07.0420a03: 切智道相智一切相智亦以無性而爲自性。
T0220_.07.0420a04: 預流果乃至獨覺菩提亦以無性而爲自性。
T0220_.07.0420a05: 一切菩薩摩訶薩行亦以無性而爲自性。諸
T0220_.07.0420a06: 佛無上正等菩提亦以無性而爲自性。如是
T0220_.07.0420a07: 無性非諸佛作。非獨覺作。非菩薩作。非聲聞
T0220_.07.0420a08: 作。亦非住果行向者作。但爲有情於一切法
T0220_.07.0420a09: 不知不見如實皆空故。諸菩薩摩訶薩衆行
T0220_.07.0420a10: 深般若波羅蜜多。方便善巧如自所覺。爲諸
T0220_.07.0420a11: 有情如實宣説。令離執著解脱一切生老病
T0220_.07.0420a12: 死。得般涅槃究竟安樂
T0220_.07.0420a13: 大般若波羅蜜多經卷第四百七十七
T0220_.07.0420a14:
T0220_.07.0420a15:
T0220_.07.0420a16:
T0220_.07.0420a17: 大般若波羅蜜多經卷第四百七
T0220_.07.0420a18: 十八
T0220_.07.0420a19:  *三藏法師玄奘奉  詔譯 
T0220_.07.0420a20:   第二分無事品第八十三
T0220_.07.0420a21: 爾時具壽善現白佛言。世尊。若一切法皆以
T0220_.07.0420a22: 無性而爲自性。如是無性非諸佛作。非獨覺
T0220_.07.0420a23: 作。非菩薩作。非聲聞作。亦非住果行向者作。
T0220_.07.0420a24: 云何施設諸法有異。謂此是地獄。此是傍生。
T0220_.07.0420a25: 此是鬼界。此是人。此是四大王衆天乃至他
T0220_.07.0420a26: 化自在天。此是梵衆天乃至色究竟天。此是
T0220_.07.0420a27: 空無邊處天乃至非想非非想處天。此是預
T0220_.07.0420a28: 流。此是一來。此是不還。此是阿羅漢。此是
T0220_.07.0420a29: 獨覺。此是菩薩。此是如來。由此業故施設地
T0220_.07.0420b01: 獄。由此業故施設傍生。由此業故施設鬼界。
T0220_.07.0420b02: 由此業故施設於人。由此業故施設四大王
T0220_.07.0420b03: 衆天乃至他化自在天。由此業故施設梵衆
T0220_.07.0420b04: 天乃至色究竟天。由此業故施設空無邊處
T0220_.07.0420b05: 天乃至非想非非想處天。由此法故施設預
T0220_.07.0420b06: 流一來不還。由此法故施設阿羅漢。由此
T0220_.07.0420b07: 法故施設獨覺。由此法故施設菩薩。由此法
T0220_.07.0420b08: 故施設如來。世尊。無性之法定無作用。云何
T0220_.07.0420b09: 可言。由如是業生於地獄。由如是業生於傍
T0220_.07.0420b10: 生。由如是業生於鬼界。由如是業生於人中。
T0220_.07.0420b11: 由如是業生四大王衆天乃至他化自在天。
T0220_.07.0420b12: 由如是業生梵衆天乃至色究竟天。由如是
T0220_.07.0420b13: 業生空無邊處天乃至非想非非想處天。由
T0220_.07.0420b14: 如是法得預流果。由如是法得一來果。由如
T0220_.07.0420b15: 是法得不還果。由如是法得阿羅漢果。由如
T0220_.07.0420b16: 是法得獨覺菩提。由如是法入菩薩位行菩
T0220_.07.0420b17: 薩道。由如是法得一切相智名佛世尊。令諸
T0220_.07.0420b18: 有情解脱生死。佛告善現。如是如是如汝所
T0220_.07.0420b19: 説。無性法中不可施設諸法有異。無業無果
T0220_.07.0420b20: 亦無作用。但諸愚夫不了聖法毘奈耶故。不
T0220_.07.0420b21: 如實知諸法皆以無性爲性。愚癡顛倒發起
T0220_.07.0420b22: 種種身語意業。隨業差別受種種身。依如是
T0220_.07.0420b23: 身品類差別。施設地獄傍生鬼界若人若天
T0220_.07.0420b24: 乃至非想非非想處。爲欲濟拔如是愚夫愚
T0220_.07.0420b25: 癡顛倒受生死苦。施設聖法及毘奈耶分位
T0220_.07.0420b26: 差別。依此分位施設預流乃至獨覺菩薩如
T0220_.07.0420b27: 來。然一切法皆以無性而爲自性。無性法中
T0220_.07.0420b28: 實無異法無業無果亦無作用。無性之法常
T0220_.07.0420b29: 無性故。復次善現。如汝所説無性之法定無
T0220_.07.0420c01: 作用。云何可言。由如是法得預流果。廣説乃
T0220_.07.0420c02: 至由如是法得一切智名佛世尊。令諸有情
T0220_.07.0420c03: 脱生死者。於意云何。諸所修道是無性不。諸
T0220_.07.0420c04: 預流果一來不還阿羅漢果獨覺菩提及菩薩
T0220_.07.0420c05: 道一切相智是無性不。善現對曰。如是如是。
T0220_.07.0420c06: 諸所修道廣説乃至一切相智皆是無性。佛
T0220_.07.0420c07: 告善現。於意云何。無性法爲能得無性法不。
T0220_.07.0420c08: 善現對曰。不也世尊。佛告善現。無性及道是
T0220_.07.0420c09: 一切法。皆非相應非不相應。無色無見無對
T0220_.07.0420c10: 一相所謂無相。愚夫異生愚癡顛倒。於無相
T0220_.07.0420c11: 法起有法想執著五蘊。於無常中起於常想。
T0220_.07.0420c12: 於諸苦中起於樂想。於無我中起於我想。於
T0220_.07.0420c13: 不淨中起於淨想。於無性法執著有性。由此
T0220_.07.0420c14: 菩薩摩訶薩衆行深般若波羅蜜多。方便善
T0220_.07.0420c15: 巧濟拔如是諸有情類。令離顛倒虚妄分別
T0220_.07.0420c16: 方便安置無相法中。令勤修學解脱生死證
T0220_.07.0420c17: 得畢竟常樂涅槃。具壽善現復白佛言。愚夫
T0220_.07.0420c18: 異生所執著事。頗有眞實而非虚妄。彼執著
T0220_.07.0420c19: 已造作諸業。由是因縁沈淪諸趣。不能解脱
T0220_.07.0420c20: 生死苦不。佛告善現。愚夫異生所執著事。乃
T0220_.07.0420c21: 至無有如細毛端可説眞實而非虚妄。彼執
T0220_.07.0420c22: 著已造作諸業。由是因縁沈淪諸趣。不能解
T0220_.07.0420c23: 脱生死衆苦。唯有虚妄顛倒執著。吾今爲汝
T0220_.07.0420c24: 廣説譬喩。重顯斯義令其易了。諸有智者由
T0220_.07.0420c25: 諸譬喩。於所説義能生正解。善現。於意云何。
T0220_.07.0420c26: 夢中見人受五欲樂。夢中頗有少分實事。可
T0220_.07.0420c27: 令彼人受欲樂不。善現對曰。夢所見人尚非
T0220_.07.0420c28: 實有。況有實事可令彼人受五欲樂。佛告善
T0220_.07.0420c29: 現。於意云何。頗有諸法若善若非善。若有記
T0220_.07.0421a01: 若無記。若有漏若無漏。若世間若出世間。若
T0220_.07.0421a02: 有爲若無爲。非如夢中所見事不。善現對
T0220_.07.0421a03: 曰。定無有法。若善若非善。若有記若無記。若
T0220_.07.0421a04: 有漏若無漏。若世間若出世間。若有爲若無
T0220_.07.0421a05: 爲。非如夢中所見事者。佛告善現。於意云何。
T0220_.07.0421a06: 夢中頗有眞實諸趣於中往來生死事不。善
T0220_.07.0421a07: 現對曰。不也世尊。佛告善現。於意云何。夢中
T0220_.07.0421a08: 頗有眞實修道。依彼修道有離雜染得清淨
T0220_.07.0421a09: 不。善現對曰。不也世尊。所以者何。夢所見
T0220_.07.0421a10: 法都無實事。非能施設非所施設。修道尚無。
T0220_.07.0421a11: 況依修道有離雜染及得清淨。佛告善現。於
T0220_.07.0421a12: 意云何。明鏡等中所現衆像。爲有實事可依
T0220_.07.0421a13: 造業。由所造業或墮地獄。或墮傍生。或墮鬼
T0220_.07.0421a14: 界。或生人中。或生天上。受苦樂不。善現對
T0220_.07.0421a15: 曰。明鏡等中所現衆像。都無實事但誑愚童。
T0220_.07.0421a16: 如何可依造作諸業。由所造業或墮惡趣。或
T0220_.07.0421a17: 生人天。受諸苦樂。佛告善現。於意云何。衆
T0220_.07.0421a18: 像頗有眞實修道。依彼修道有離雜染得清
T0220_.07.0421a19: 淨不。善現對曰。明鏡等像都無實事。非能施
T0220_.07.0421a20: 設非所施設。修道尚無。況依修道有離雜染
T0220_.07.0421a21: 及得清淨。佛告善現。於意云何。山谷等中所
T0220_.07.0421a22: 發諸響。爲有實事可依造業。由所造業或墮
T0220_.07.0421a23: 地獄。或墮傍生。或墮鬼界。或生人中。或生天
T0220_.07.0421a24: 上。受苦樂不。善現對曰。山谷等中所發諸響。
T0220_.07.0421a25: 都無實事但誑愚童。如何可依造作諸業。由
T0220_.07.0421a26: 所造業或墮惡趣。或生人天。受諸苦樂。佛告
T0220_.07.0421a27: 善現。於意云何。諸響頗有眞實修道。依彼修
T0220_.07.0421a28: 道有離雜染得清淨不。善現對曰。不也世
T0220_.07.0421a29: 尊。所以者何。山谷等響都無實事。非能施設
T0220_.07.0421b01: 非所施設。修道尚無。況依修道有離雜染及
T0220_.07.0421b02: 得清淨。佛告善現。於意云何。諸陽焔中現似
T0220_.07.0421b03: 水等。爲有實事可依造業。由所造業或墮地
T0220_.07.0421b04: 獄。或墮傍生。或墮鬼界。或生人中。或生天
T0220_.07.0421b05: 上。受苦樂不。善現對曰。諸陽焔中所現水
T0220_.07.0421b06: 等。都無實事但誑愚童。如何可依造作諸業。
T0220_.07.0421b07: 由所造業或墮惡趣。或生人天。受諸苦樂。佛
T0220_.07.0421b08: 告善現。於意云何。諸陽焔中水等頗有眞實
T0220_.07.0421b09: 修道。依彼修道有離雜染得清淨不。善現對
T0220_.07.0421b10: 曰。不也世尊。所以者何。陽焔水等都無實事。
T0220_.07.0421b11: 非能施設非所施設。修道尚無。況依修道有
T0220_.07.0421b12: 離雜染及得清淨。佛告善現。於意云何。諸光
T0220_.07.0421b13: 影中所現色相。爲有實事可依造業。由所造
T0220_.07.0421b14: 業或墮地獄。或墮傍生。或墮鬼界。或生人中。
T0220_.07.0421b15: 或生天上。受苦樂不。善現對曰。諸光影中所
T0220_.07.0421b16: 現色相。都無實事但誑愚童。如何可依造作
T0220_.07.0421b17: 諸業。由所造業或墮惡趣。或生人天。受諸苦
T0220_.07.0421b18: 樂。佛告善現。於意云何。諸光影中色相頗有
T0220_.07.0421b19: 眞實修道。依彼修道有離雜染得清淨不。善
T0220_.07.0421b20: 現對曰。不也世尊。所以者何。光影色相都無
T0220_.07.0421b21: 實事。非能施設非所施設。修道尚無。況依修
T0220_.07.0421b22: 道有離雜染及得清淨。佛告善現。於意云何。
T0220_.07.0421b23: 幻師幻作象馬車歩四種勇軍。或復幻作牛
T0220_.07.0421b24: 羊男女及餘種種甚希有事。此幻象等爲有
T0220_.07.0421b25: 實事可依造業。由所造業或墮地獄。或墮傍
T0220_.07.0421b26: 生。或墮鬼界。或生人中。或生天上。受苦樂
T0220_.07.0421b27: 不。善現對曰。幻象馬等都無實事。但誑愚童。
T0220_.07.0421b28: 如何可依造作諸業。由所造業或墮惡趣。或
T0220_.07.0421b29: 生人天。受諸苦樂。佛告善現。於意云何。幻
T0220_.07.0421c01: 事頗有眞實修道。依彼修道有離雜染得清
T0220_.07.0421c02: 淨不。善現對曰。不也世尊。所以者何。幻象馬
T0220_.07.0421c03: 等都無實事。非能施設非所施設。修道尚無。
T0220_.07.0421c04: 況依修道有離雜染及得清淨。佛告善現。於
T0220_.07.0421c05: 意云何。能變化者所化作身。此所化身爲有
T0220_.07.0421c06: 實事可依造業。由所造業或墮地獄。或墮傍
T0220_.07.0421c07: 生。或墮鬼界。或生人中。或生天上。受苦樂
T0220_.07.0421c08: 不。善現對曰。諸變化身都無實事。如何可依
T0220_.07.0421c09: 造作諸業。由所造業或墮惡趣。或生人天。受
T0220_.07.0421c10: 諸苦樂。佛告善現。於意云何。化身頗有眞實
T0220_.07.0421c11: 修道。依彼修道有離雜染得清淨不。善現對
T0220_.07.0421c12: 曰。不也世尊。所以者何。諸變化身都無實事。
T0220_.07.0421c13: 非能施設非所施設。修道尚無。況依修道有
T0220_.07.0421c14: 離雜染及得清淨。佛告善現。於意云何。尋香
T0220_.07.0421c15: 城中所現物類。爲有實事可依造業。由所造
T0220_.07.0421c16: 業或墮地獄。或墮傍生。或墮鬼界。或生人中。
T0220_.07.0421c17: 或生天上。受苦樂不。善現對曰。尋香城中所
T0220_.07.0421c18: 現物類都無實事。如何可依造作諸業。由所
T0220_.07.0421c19: 造業或墮惡趣。或生人天。受諸苦樂。佛告善
T0220_.07.0421c20: 現。於意云何。尋香城中物類頗有眞實修道。
T0220_.07.0421c21: 依彼修道有離雜染得清淨不。善現對曰。不
T0220_.07.0421c22: 也世尊。所以者何。尋香城中所現物類都無
T0220_.07.0421c23: 實事。非能施設非所施設。修道尚無。況依修
T0220_.07.0421c24: 道有離雜染及得清淨。佛告善現。於意云何
T0220_.07.0421c25: 此中頗有實雜染者清淨者不。善現對曰。此
T0220_.07.0421c26: 中都無實雜染者及清淨者。佛告善現。如雜
T0220_.07.0421c27: 染者及清淨者實無所有。由此因縁雜染清
T0220_.07.0421c28: 淨亦非實有。所以者何。住我我所諸有情類
T0220_.07.0421c29: 虚妄分別。謂有雜染及清淨者。由此因縁謂
T0220_.07.0422a01: 有雜染及有清淨。非見實者。謂有雜染及
T0220_.07.0422a02: 清淨者如實見者。知無雜染及清淨者。如
T0220_.07.0422a03: 是亦無雜染清淨實事可得。以一切法畢竟
T0220_.07.0422a04: 空故
T0220_.07.0422a05:   第二分實説品第八十四
T0220_.07.0422a06: 爾時具壽善現白佛言。世尊。諸見實者既無
T0220_.07.0422a07: 雜染及無清淨。不見實者亦無雜染及無清
T0220_.07.0422a08: 淨。所以者何。以一切法無所有故。世尊。諸實
T0220_.07.0422a09: 説者既無雜染及無清淨。不實説者亦無雜
T0220_.07.0422a10: 染及無清淨。所以者何。以一切法無自性故。
T0220_.07.0422a11: 世尊。無自性法既無雜染及無清淨。有自性
T0220_.07.0422a12: 法亦無雜染及無清淨。諸有自性無自性法。
T0220_.07.0422a13: 亦無雜染及無清淨。所以者何。以一切法
T0220_.07.0422a14: 皆用無性爲自性故。世尊。若見實者及實
T0220_.07.0422a15: 説者無染無淨。不見實者不實説者亦無
T0220_.07.0422a16: 淨。云何世尊。有時説有清淨法耶。佛告善現。
T0220_.07.0422a17: 我説一切法平等性爲淨淨法。具壽善現復
T0220_.07.0422a18: 白佛言。何謂一切法平等性。佛告善現。諸法
T0220_.07.0422a19: 眞如法界法性不虚妄性不變異性平等性離
T0220_.07.0422a20: 生性法定法住實際虚空界不思議界。若佛
T0220_.07.0422a21: 出世若不出世性相常住。是名一切法平等
T0220_.07.0422a22: 性。此平等性名清淨法。此依世俗説爲清淨。
T0220_.07.0422a23: 不依勝義。所以者何。勝義諦中既無分別亦
T0220_.07.0422a24: 無戲論。一切名字言語道斷。具壽善現復白
T0220_.07.0422a25: 佛言。若一切法如夢像響焔影幻化及尋香
T0220_.07.0422a26: 城。雖現似有而無實事。諸菩薩摩訶薩。云何
T0220_.07.0422a27: 依此非實有法發趣無上正等覺心。作是誓
T0220_.07.0422a28: 言。我當圓滿布施波羅蜜多乃至般若波羅
T0220_.07.0422a29: 蜜多。我當圓滿殊勝神通波羅蜜多。我當圓
T0220_.07.0422b01: 滿方便善巧妙願力智波羅蜜多。我當圓滿
T0220_.07.0422b02: 四靜慮四無量四無色定。我當圓滿四念住
T0220_.07.0422b03: 乃至八聖道支。我當圓滿空無相無願解脱
T0220_.07.0422b04: 門。我當圓滿八解脱乃至十遍處。我當圓滿
T0220_.07.0422b05: 内空乃至無性自性空。我當圓滿眞如乃至
T0220_.07.0422b06: 不思議界。我當圓滿苦集滅道聖諦。我當圓
T0220_.07.0422b07: 滿極喜地乃至法雲地。我當圓滿一切陀羅
T0220_.07.0422b08: 尼門三摩地門。我當圓滿五眼六神通。我當
T0220_.07.0422b09: 圓滿如來十力乃至十八佛不共法。我當圓
T0220_.07.0422b10: 滿無忘失法恒住捨性。我當圓滿一切智道
T0220_.07.0422b11: 相智一切相智。我當圓滿三十二大士相八
T0220_.07.0422b12: 十隨好。我當發起無量光明普照十方無邊
T0220_.07.0422b13: 世界。我當發起一妙音聲。遍滿十方無邊世
T0220_.07.0422b14: 界。隨諸有情心心所法勝解差別。爲説種種
T0220_.07.0422b15: 微妙法門令獲利樂。佛告善現。於意云何。汝
T0220_.07.0422b16: 所説法豈不一切如夢像響焔影幻化尋香城
T0220_.07.0422b17: 耶。善現對曰。如是如是。世尊。若一切法如夢
T0220_.07.0422b18: 乃至如尋香城皆無實事。云何菩薩摩訶薩
T0220_.07.0422b19: 行深般若波羅蜜多時。發大誓言。我當圓滿
T0220_.07.0422b20: 一切功徳。利益安樂無量有情。世尊。非夢所
T0220_.07.0422b21: 見廣説乃至尋香城中所現物類能行布施波
T0220_.07.0422b22: 羅蜜多乃至般若波羅蜜多。況能圓滿餘一
T0220_.07.0422b23: 切法。亦應如是倶非實故。世尊。非夢所見廣
T0220_.07.0422b24: 説乃至尋香城中所現物類乃至能行三十二
T0220_.07.0422b25: 大士相八十隨好。況能圓滿餘一切法。亦應
T0220_.07.0422b26: 如是倶非實故。世尊。非夢所見廣説乃至尋
T0220_.07.0422b27: 香城中所現物類能成一切所願事業。餘一
T0220_.07.0422b28: 切法亦應如是倶非實故。佛告善現。如是如
T0220_.07.0422b29: 是如汝所説。非實有法尚不能行布施波羅
T0220_.07.0422c01: 蜜多乃至般若波羅蜜多。況能圓滿。如是乃
T0220_.07.0422c02: 至非實有法。尚不能行三十二大士相八十
T0220_.07.0422c03: 隨好。況能圓滿。非實有法不能成辦所願
T0220_.07.0422c04: 事業。非實有法不能證得所求無上正等菩
T0220_.07.0422c05: 提。復次善現。布施淨戒安忍精進靜慮般若
T0220_.07.0422c06: 波羅蜜多及餘無量無邊善法非實有故。不
T0220_.07.0422c07: 能證得所求無上正等菩提。善現當知如是
T0220_.07.0422c08: 諸法一切皆是思惟造作。諸有思惟所造作
T0220_.07.0422c09: 法。皆不能得一切智智。復次善現。如是諸法
T0220_.07.0422c10: 於菩提道雖能引發。而於其果無資助用。由
T0220_.07.0422c11: 此諸法無生無起無實相故。諸菩薩摩訶薩
T0220_.07.0422c12: 行深般若波羅蜜多時。從初發心雖起種種
T0220_.07.0422c13: 身語意善。謂若修行布施淨戒安忍精進靜
T0220_.07.0422c14: 慮般若波羅蜜多。如是乃至若修行一切智
T0220_.07.0422c15: 道相智一切相智。而知一切如夢像響焔影
T0220_.07.0422c16: 幻化及尋香城皆非實有。復次善現。如是諸
T0220_.07.0422c17: 法雖非實有。若不圓滿決定不能成熟有情
T0220_.07.0422c18: 嚴淨佛土證得無上正等菩提。謂菩薩摩訶
T0220_.07.0422c19: 薩。若不圓滿布施淨戒安忍精進靜慮般若
T0220_.07.0422c20: 波羅蜜多。乃至一切智道相智一切相智。決
T0220_.07.0422c21: 定不能成熟有情嚴淨佛土證得無上正等菩
T0220_.07.0422c22: 提。復次善現。是諸菩薩摩訶薩行深般若波
T0220_.07.0422c23: 羅蜜多時。隨所修住一切善法。皆如實知如
T0220_.07.0422c24: 夢乃至如尋香城。謂若修行布施淨戒安忍
T0220_.07.0422c25: 精進靜慮般若波羅蜜多。能如實知如夢乃
T0220_.07.0422c26: 至如尋香城。如是乃至若修行一切智道相
T0220_.07.0422c27: 智一切相智。能如實知如夢乃至如尋香城。
T0220_.07.0422c28: 若成熟有情嚴淨佛土。求趣無上正等菩提。
T0220_.07.0422c29: 能如實知如夢乃至如尋香城。亦如實知諸
T0220_.07.0423a01: 有情類心行差別。如夢乃至如尋香城。復次
T0220_.07.0423a02: 善現。是諸菩薩摩訶薩行深般若波羅蜜多
T0220_.07.0423a03: 時。於一切法不取爲有不取爲無。若由如是
T0220_.07.0423a04: 取故。證得一切智智。亦知彼法如夢乃至如
T0220_.07.0423a05: 尋香城。不取爲有不取爲無。所以者何。布施
T0220_.07.0423a06: 淨戒安忍精進靜慮般若波羅蜜多乃至一切
T0220_.07.0423a07: 智道相智一切相智皆不可取故。善非善法
T0220_.07.0423a08: 亦不可取故。有記無記法亦不可取故。有漏
T0220_.07.0423a09: 無漏法亦不可取故。世間出世間法亦不可
T0220_.07.0423a10: 取故。有爲無爲法亦不可取故。是菩薩摩訶
T0220_.07.0423a11: 薩知一切法不可取已。求趣無上正等菩提。
T0220_.07.0423a12: 所以者何。以一切法皆不可取都無實事。如
T0220_.07.0423a13: 夢乃至如尋香城不可取法。不能證得不可
T0220_.07.0423a14: 取法。然諸有情於如是法不知不見。是菩薩
T0220_.07.0423a15: 摩訶薩爲饒益彼諸有情故。求趣無上正等
T0220_.07.0423a16: 菩提。復次善現。是菩薩摩訶薩從初發心。爲
T0220_.07.0423a17: 欲利樂諸有情故。修行布施波羅蜜多乃至
T0220_.07.0423a18: 般若波羅蜜多。不爲己身非爲餘事。爲欲利
T0220_.07.0423a19: 樂諸有情故。求趣無上正等菩提。不爲己*身
T0220_.07.0423a20: 非爲餘事。復次善現。是菩薩摩訶薩行深般
T0220_.07.0423a21: 若波羅蜜多時。見諸愚夫於非我中而住我
T0220_.07.0423a22: 想。於非有情住有情想。如是乃至於非知者
T0220_.07.0423a23: 住知者想。於非見者住見者想。是菩薩摩訶
T0220_.07.0423a24: 薩見是事已。深生憐愍方便教化。令離顛倒
T0220_.07.0423a25: 妄想執著。安置無相甘露界中。住是界中不
T0220_.07.0423a26: 復現起我想乃至知見者想。是時一切掉動
T0220_.07.0423a27: 散亂戲論分別不復現行。心多安住寂靜淡
T0220_.07.0423a28: 泊無戲論界。善現。是菩薩摩訶薩由此方便。
T0220_.07.0423a29: 行深般若波羅蜜多。自於諸法無所執著。亦
T0220_.07.0423b01: 能教他於一切法無所執著。此依世俗。不依
T0220_.07.0423b02: 勝義。以勝義中無所執著自他差別不可得
T0220_.07.0423b03:
T0220_.07.0423b04: 爾時具壽善現白佛言。世尊。佛得無上正等
T0220_.07.0423b05: 覺時所證佛法。爲依世俗説名爲得。爲依勝
T0220_.07.0423b06: 義説名得耶。佛告善現。佛得無上正等覺時
T0220_.07.0423b07: 所證佛法。依世俗故説名爲得。不依勝義。若
T0220_.07.0423b08: 依勝義能得所得倶不可得。所以者何。若謂
T0220_.07.0423b09: 此人得如是法便有所得。有所得者便執有
T0220_.07.0423b10: 二。執有二者不能得果亦無現觀。具壽善現
T0220_.07.0423b11: 復白佛言。若執有二不能得果亦無現觀。執
T0220_.07.0423b12: 無二者爲能得果有現觀耶。佛告善現。執有
T0220_.07.0423b13: 二者不能得果亦無現觀。執無二者亦復如
T0220_.07.0423b14: 是。有所執故。如執有二。若不執二。不執不
T0220_.07.0423b15: 二則名得果亦名現觀。所以者何。若執由此
T0220_.07.0423b16: 便能得果亦有現觀。及執由彼不能得果亦
T0220_.07.0423b17: 無現觀。倶是戲論。非一切法平等性中有諸
T0220_.07.0423b18: 戲論。若離戲論乃可名爲法平等性。具壽善
T0220_.07.0423b19: 現復白佛言。若一切法皆以無性而爲自性。
T0220_.07.0423b20: 此中何謂法平等性。佛告善現。若於是處都
T0220_.07.0423b21: 無有性亦無無性。亦不可説爲平等性。如是
T0220_.07.0423b22: 乃名法平等性。善現當知。法平等性既不可
T0220_.07.0423b23: 説亦不可知。除平等性無法可得。離一切法
T0220_.07.0423b24: 無平等性。善現當知。法平等性異生聖者倶
T0220_.07.0423b25: 不能行。非彼境故。具壽善現復白佛言。法平
T0220_.07.0423b26: 等性豈亦非佛所行境耶。佛告善現。法平等
T0220_.07.0423b27: 性一切聖者。皆不能行亦不能證。謂諸預流。
T0220_.07.0423b28: 若諸一來。若諸不還。若阿羅漢。若諸獨覺。若
T0220_.07.0423b29: 諸菩薩。若諸如來。皆不能以法平等性爲所
T0220_.07.0423c01: 行境。此中一切戲論分別皆不行故。具壽善
T0220_.07.0423c02: 現復白佛言。佛於諸法皆得自在。如何可言
T0220_.07.0423c03: 法平等性亦非諸佛所行境耶。佛告善現。佛
T0220_.07.0423c04: 於諸法雖得自在。若平等性與佛有別。可言
T0220_.07.0423c05: 是佛所行境界。然平等性與佛無別。如何可
T0220_.07.0423c06: 説佛行彼境。善現當知。若諸異生法平等
T0220_.07.0423c07: 性。若諸預流一來不還阿羅漢獨覺菩薩如
T0220_.07.0423c08: 來法平等性。如是一切法平等性。皆同一相
T0220_.07.0423c09: 所謂無相。是一平等無二無別故。不可説
T0220_.07.0423c10: 此是異生法平等性。廣説乃至此是如來法
T0220_.07.0423c11: 平等性。於此一法平等性中。諸平等性既不
T0220_.07.0423c12: 可得。於中異生及預流等差別之相亦不可
T0220_.07.0423c13: 得。具壽善現復白佛言。若一切法平等性中
T0220_.07.0423c14: 諸差別相皆不可得。則諸異生及預流等法
T0220_.07.0423c15: 及有情應無差別。佛告善現。如是如是如汝
T0220_.07.0423c16: 所説。於一切法平等性中。若諸異生若諸聖
T0220_.07.0423c17: 者。乃至如來法及有情皆無差別。具壽善現
T0220_.07.0423c18: 復白佛言。若一切法平等性中。異生聖者法
T0220_.07.0423c19: 及有情皆無差別。云何三寶出現世間。所謂
T0220_.07.0423c20: 佛寶法寶僧寶。佛告善現於意云何。佛法僧
T0220_.07.0423c21: 寶法平等性各各別耶。善現對曰。如我解佛
T0220_.07.0423c22: 所説義者。佛法僧寶法平等性皆無差別。所
T0220_.07.0423c23: 以者何。佛法僧寶法平等性。如是一切皆非
T0220_.07.0423c24: 相應非不相應。無色無見無對一相所謂無
T0220_.07.0423c25: 相。然佛世尊。於無相法方便善巧。建立種種
T0220_.07.0423c26: 法及有情名相差別。所謂此是異生及法。乃
T0220_.07.0423c27: 至此是如來及法。佛告善現。如是如是如汝
T0220_.07.0423c28: 所説。諸佛於法方便善巧。能於無相建立種
T0220_.07.0423c29: 種法及有情名相差別。復次善現。於意云何。
T0220_.07.0424a01: 若諸如來應正等覺不證無上正等菩提。設
T0220_.07.0424a02: 證無上正等菩提。不爲有情建立諸法名相
T0220_.07.0424a03: 差別。諸有情類爲能自知。此是地獄。此是傍
T0220_.07.0424a04: 生。此是鬼界。此是人。此是天。謂四大王衆天
T0220_.07.0424a05: 乃至非想非非想處天。此是色乃至識。此是
T0220_.07.0424a06: 眼處乃至意處。此是色處乃至法處。此是眼
T0220_.07.0424a07: 界乃至意界。此是色界乃至法界。此是眼識
T0220_.07.0424a08: 界乃至意識界。此是眼觸乃至意觸。此是眼
T0220_.07.0424a09: 觸爲縁所生諸受乃至意觸爲縁所生諸受。
T0220_.07.0424a10: 此是地界乃至識界。此是因縁乃至増上縁。
T0220_.07.0424a11: 此是從縁所生諸法。此是無明乃至老死。此
T0220_.07.0424a12: 是善非善法。此是有記無記法。此是有漏無
T0220_.07.0424a13: 漏法。此是世間出世間法。此是有爲無爲法。
T0220_.07.0424a14: 此是布施波羅蜜多乃至般若波羅蜜多。此
T0220_.07.0424a15: 是四念住乃至八聖道支。此是内空乃至無
T0220_.07.0424a16: 性自性空。此是眞如乃至不思議界。此是苦
T0220_.07.0424a17: 集滅道聖諦。此是四靜慮四無量四無色定。
T0220_.07.0424a18: 此是空無相無願解脱門。此是八解脱乃至
T0220_.07.0424a19: 十遍處。此是淨觀地乃至如來地。此是極喜
T0220_.07.0424a20: 地乃至法雲地。此是一切陀羅尼門三摩地
T0220_.07.0424a21: 門。此是五眼六神通。此是如來十力乃至十
T0220_.07.0424a22: 八佛不共法。此是三十二大士相八十隨好。
T0220_.07.0424a23: 此是無忘失法恒住捨性。此是一切智道相
T0220_.07.0424a24: 智一切相智。此是一切相妙願智。此是一切
T0220_.07.0424a25: 智智。此是三寳。此是三乘。諸有情類於如是
T0220_.07.0424a26: 等差別名相能自知不。善現對曰。不也世尊。
T0220_.07.0424a27: 若佛不爲有情建立諸如是等差別名相。諸
T0220_.07.0424a28: 有情類不能自知諸如是等差別名相。佛告
T0220_.07.0424a29: 善現。是故如來於無相法方便善巧。雖爲有
T0220_.07.0424b01: 情建立種種差別名相。而於諸法平等性中
T0220_.07.0424b02: 能無所動。雖於有情作大恩徳。而於其中能
T0220_.07.0424b03: 不取相。爾時具壽善現白佛言。世尊。爲如如
T0220_.07.0424b04: 來於一切法平等性中都無所動。如是一切
T0220_.07.0424b05: 異生預流一來不還及阿羅漢獨覺菩薩。亦
T0220_.07.0424b06: 於諸法平等性中無所動不。佛告善現。如是
T0220_.07.0424b07: 如是。以一切法及諸有情。皆不出過平等性
T0220_.07.0424b08: 故。如平等性。當知眞如廣説乃至不思議界
T0220_.07.0424b09: 亦復如是。諸法異生及諸聖者。於眞如等無
T0220_.07.0424b10: 差別故。具壽善現復白佛言。若諸異生及諸
T0220_.07.0424b11: 聖者。并一切法平等之性無差別者。今一切法
T0220_.07.0424b12: 及諸有情相各異故性亦應異。是則法性亦
T0220_.07.0424b13: 應各異。謂色乃至識相各異故性亦應異。眼
T0220_.07.0424b14: 處乃至意處相各異故性亦應異。色處乃至
T0220_.07.0424b15: 法處相各異故性亦應異。眼界乃至意界相
T0220_.07.0424b16: 各異故性亦應異。色界乃至法界相各異故
T0220_.07.0424b17: 性亦應異。眼識界乃至意識界相各異故性
T0220_.07.0424b18: 亦應異。眼觸乃至意觸相各異故性亦應異。
T0220_.07.0424b19: 眼觸爲縁所生諸受乃至意觸爲縁所生諸受
T0220_.07.0424b20: 相各異故性亦應異。地界乃至識界相各異
T0220_.07.0424b21: 故性亦應異。因縁乃至増上縁相各異故性
T0220_.07.0424b22: 亦應異。從縁所生諸法相各異故性亦應異。
T0220_.07.0424b23: 無明乃至老死相各異故性亦應異。貪瞋癡
T0220_.07.0424b24: 相各異故性亦應異。異生見趣相各異故性
T0220_.07.0424b25: 亦應異。四靜慮四無量四無色定相各異故
T0220_.07.0424b26: 性亦應異。四念住乃至八聖道支相各異故
T0220_.07.0424b27: 性亦應異。空無相無願解脱門相各異故性
T0220_.07.0424b28: 亦應異。内空乃至無性自性空相各異故性
T0220_.07.0424b29: 亦應異。眞如乃至不思議界相各異故性亦
T0220_.07.0424c01: 應異。苦集滅道聖諦相各異故性亦應異。布
T0220_.07.0424c02: 施波羅蜜多乃至般若波羅蜜多相各異故性
T0220_.07.0424c03: 亦應異。八解脱乃至十遍處相各異故性亦
T0220_.07.0424c04: 應異。淨觀地乃至如來地相各異故性亦應
T0220_.07.0424c05: 異。極喜地乃至法雲地相各異故性亦應異。
T0220_.07.0424c06: 一切陀羅尼門三摩地門相各異故性亦應異。
T0220_.07.0424c07: 五眼六神通相各異故性亦應異。如來十力
T0220_.07.0424c08: 乃至十八佛不共法相各異故性亦應異。三
T0220_.07.0424c09: 十二大士相八十隨好相各異故性亦應異。
T0220_.07.0424c10: 無忘失法恒住捨性相各異故性亦應異。一
T0220_.07.0424c11: 切智道相智一切相智相各異故性亦應異。
T0220_.07.0424c12: 愚夫異生乃至如來相各異故性亦應異。善
T0220_.07.0424c13: 非善法相各異故性亦應異。有記無記法相
T0220_.07.0424c14: 各異故性亦應異。有漏無漏法相各異故性
T0220_.07.0424c15: 亦應異。世間出世間法相各異故性亦應異。
T0220_.07.0424c16: 有爲無爲法相各異故性亦應異。世尊。如是
T0220_.07.0424c17: 法等相若各異。是則法性亦應各異。云何於
T0220_.07.0424c18: 諸異相法等。可得安立法性一相。云何菩薩
T0220_.07.0424c19: 摩訶薩行深般若波羅蜜多時。不分別法及
T0220_.07.0424c20: 諸有情有種種性。若菩薩摩訶薩不分別法
T0220_.07.0424c21: 及諸有情有種種性。則應不能行深般若波
T0220_.07.0424c22: 羅蜜多。若不能行甚深般若波羅蜜多。則應
T0220_.07.0424c23: 不能從一菩薩地至一菩薩地。若定不能從
T0220_.07.0424c24: 一菩薩地至一菩薩地。則應不能趣入菩薩
T0220_.07.0424c25: 正性離生。若定不能趣入菩薩正性離生。則
T0220_.07.0424c26: 應不能超諸聲聞及獨覺地。若定不能超諸
T0220_.07.0424c27: 聲聞及獨覺地。則應不能圓滿神通波羅蜜
T0220_.07.0424c28: 多。若定不能圓滿神通波羅蜜多。則應不能
T0220_.07.0424c29: 於諸神通遊戲自在。若定不能於諸神通遊
T0220_.07.0425a01: 戲自在。則應不能圓滿布施波羅蜜多乃至
T0220_.07.0425a02: 般若波羅蜜多。若定不能圓滿布施波羅蜜
T0220_.07.0425a03: 多乃至般若波羅蜜多。則應不能從一佛國
T0220_.07.0425a04: 趣一佛國親近供養諸佛世尊。若定不能從
T0220_.07.0425a05: 一佛國趣一佛國親近供養諸佛世尊。則應
T0220_.07.0425a06: 不能於諸佛所種諸善根。若定不能於諸佛
T0220_.07.0425a07: 所種諸善根。則應不能嚴淨佛土成熟有情。
T0220_.07.0425a08: 若定不能嚴淨佛土成熟有情。則應不能證
T0220_.07.0425a09: 得無上正等菩提。轉正法輪度有情衆。令其
T0220_.07.0425a10: 永離惡趣生死。佛告善現。如汝所言。若諸異
T0220_.07.0425a11: 生及諸聖者。并一切法平等之性無差別者。
T0220_.07.0425a12: 今一切法及諸有情相各異故性亦應異。是
T0220_.07.0425a13: 則法性亦應各異。云何於諸異相法等。可得
T0220_.07.0425a14: 安立法性一相。云何菩薩摩訶薩行深般若
T0220_.07.0425a15: 波羅蜜多時。不分別法及諸有情有種種性。
T0220_.07.0425a16: 乃至廣説。善現。於意云何。諸色法性是空性
T0220_.07.0425a17: 不。諸受想行識法性是空性不。如是乃至一
T0220_.07.0425a18: 切有爲無爲法性是空性不。善現對曰。如是
T0220_.07.0425a19: 如是。一切法性皆是空性。佛告善現。於意云
T0220_.07.0425a20: 何。於空性中法等異相爲可得不。謂色異相
T0220_.07.0425a21: 廣説乃至一切有爲無爲異相爲可得不。善
T0220_.07.0425a22: 現對曰。不也世尊。於空性中一切異相皆不
T0220_.07.0425a23: 可得。佛告善現。由此當知。法平等性非即一
T0220_.07.0425a24: 切愚夫異生。非離一切愚夫異生。如是乃至
T0220_.07.0425a25: 非即如來應正等覺。非離如來應正等覺。法
T0220_.07.0425a26: 平等性非即色非離色。非即受想行識非離
T0220_.07.0425a27: 受想行識。如是乃至非即有爲及無爲法。非
T0220_.07.0425a28: 離有爲及無爲法。具壽善現復白佛言。法平
T0220_.07.0425a29: 等性爲是有爲爲是無爲。佛告善現。法平等
T0220_.07.0425b01: 性非是有爲非是無爲。然離有爲法無爲法
T0220_.07.0425b02: 不可得。離無爲法有爲法亦不可得。善現當
T0220_.07.0425b03: 知。若有爲界若無爲界。如是二界非合非散。
T0220_.07.0425b04: 無色無見無對一相所謂無相。一切如來應
T0220_.07.0425b05: 正等覺。依世俗説。不依勝義。所以者何。非勝
T0220_.07.0425b06: 義中身行語行意行可得。非離身行語行意
T0220_.07.0425b07: 行勝義可得。善現當知。即有爲法及無爲法
T0220_.07.0425b08: 平等法性説名勝義。非離一切有爲無爲別
T0220_.07.0425b09: 有勝義。是故菩薩摩訶薩行深般若波羅蜜
T0220_.07.0425b10: 多時。不動勝義而行菩薩摩訶薩行。成熟有
T0220_.07.0425b11: 情嚴淨佛土。證得無上正等菩提。轉妙法輪
T0220_.07.0425b12: 度有情衆。令其永離生老病死。證得究竟常
T0220_.07.0425b13: 樂涅槃
T0220_.07.0425b14:   第二分空性品第八十五
T0220_.07.0425b15: 爾時具壽善現白佛言。世尊。若諸法等平等
T0220_.07.0425b16: 之性皆本性空。此本性空於一切法非能所
T0220_.07.0425b17: 作。云何菩薩摩訶薩行深般若波羅蜜多時。
T0220_.07.0425b18: 不動勝義以四攝事饒益有情。佛告善現。如
T0220_.07.0425b19: 是如是。一切法等平等之性皆本性空。此本
T0220_.07.0425b20: 性空於一切法非能所作。然諸菩薩能爲有情
T0220_.07.0425b21: 以布施等作饒益事。若諸有情自知諸法皆
T0220_.07.0425b22: 本性空。則諸如來及諸菩薩。不現神通作希
T0220_.07.0425b23: 有事。謂於諸法本性空中雖無所動。而令有
T0220_.07.0425b24: 情遠離種種妄想顛倒。謂令有情遠離我想
T0220_.07.0425b25: 有情想乃至知者見者想。亦令遠離色乃至
T0220_.07.0425b26: 識想。眼處乃至意處想。色處乃至法處想。眼
T0220_.07.0425b27: 界乃至意界想。色界乃至法界想。眼識界乃
T0220_.07.0425b28: 至意識界想。地界乃至識界想。無明乃至老
T0220_.07.0425b29: 死想。亦令遠離有爲界想住無爲界。解脱一
T0220_.07.0425c01: 切生老病死。無爲界者。即諸法空。依世俗説
T0220_.07.0425c02: 名無爲界。具壽善現復白佛言。由何空故説
T0220_.07.0425c03: 諸法空。佛告善現。由想空故説諸法空。復次
T0220_.07.0425c04: 善現。於意云何。若變化身復作化事。此有實
T0220_.07.0425c05: 事而不空耶。善現對曰。諸所變化都無實事
T0220_.07.0425c06: 一切皆空。佛告善現。變化與空如是二法非
T0220_.07.0425c07: 合非散。此二倶以空空故。空不應分別是空
T0220_.07.0425c08: 是化。所以者何。非空性中有空有化二事可
T0220_.07.0425c09: 得。以一切法畢竟空故。復次善現。無色非化。
T0220_.07.0425c10: 無受想行識非化。諸是化者無不皆空。餘法
T0220_.07.0425c11: 有情應知亦爾。具壽善現復白佛言。蘊界處
T0220_.07.0425c12: 等世間諸法。及諸有情可皆是化。四念住等
T0220_.07.0425c13: 出世間法及諸有情豈亦是化。佛告善現。一
T0220_.07.0425c14: 切世間出世法等無非是化。然於其中有聲
T0220_.07.0425c15: 聞化。有獨覺化。有菩薩化。有如來化。有煩
T0220_.07.0425c16: 惱化。有諸業化。由此因縁我説一切皆如變
T0220_.07.0425c17: 化等無差別。具壽善現復白佛言。一切斷果。
T0220_.07.0425c18: 所謂預流一來不還阿羅漢果獨覺如來。永
T0220_.07.0425c19: 斷煩惱習氣相續。豈亦是化。佛告善現。如是
T0220_.07.0425c20: 諸法若與生滅二相合者。亦皆是化具壽善
T0220_.07.0425c21: 現復白佛言。何法非化。佛告善現。若法不與
T0220_.07.0425c22: 生滅相合。是法非化。具壽善現復白佛言。何
T0220_.07.0425c23: 法不與生滅相合。佛告善現。不虚誑法即是
T0220_.07.0425c24: 涅槃。此法不與生滅相合。是故非化。具壽善
T0220_.07.0425c25: 現復白佛言。如世尊説。平等法性一切皆空。
T0220_.07.0425c26: 無能動者。無二可得。無有少法非自性空。如
T0220_.07.0425c27: 何涅槃可説非化。佛告善現。如是如是如汝
T0220_.07.0425c28: 所説。無有少法非自性空。此自性空非聲聞
T0220_.07.0425c29: 作。非獨覺作。非菩薩作。非如來作。亦非餘
T0220_.07.0426a01: 作。有佛無佛其性常空。此即涅槃。是故我説
T0220_.07.0426a02: 涅槃非化。非實有法名爲涅槃。可説無生無
T0220_.07.0426a03: 滅非化。復次善現。我爲新學諸菩薩。説涅槃
T0220_.07.0426a04: 非化非別實有不空涅槃。是故不應執此爲
T0220_.07.0426a05: 難。爾時善現便白佛言。云何方便教誡教授
T0220_.07.0426a06: 新學菩薩。令知諸法自性常空。佛告善現。豈
T0220_.07.0426a07: 一切法先有後無而不常空。然一切法先既
T0220_.07.0426a08: 非有後亦非無。自性常空不應驚怖。應作如
T0220_.07.0426a09: 是方便善巧教誡教授新學菩薩。令知諸法
T0220_.07.0426a10: 自性常空。時薄伽梵説是經已。無量菩薩摩
T0220_.07.0426a11: 訶薩衆。慈氏菩薩而爲上首。具壽善現。及舍
T0220_.07.0426a12: 利子。大採菽氏。大迦葉波。阿難陀等。諸大聲
T0220_.07.0426a13: 聞。及諸天龍阿素洛等一切大衆。聞佛所説
T0220_.07.0426a14: 皆大歡喜。信受奉行
T0220_.07.0426a15: 大般若波羅蜜多經卷第四百七十八
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