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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_.07.0830a01: 住。經一晝夜普縁三世諸佛世尊及諸弟子
T0220_.07.0830a02: 功徳善根。和合稱量現前隨喜。與諸有情平
T0220_.07.0830a03: 等共有迴向無上正等菩提所獲功徳。勝諸
T0220_.07.0830a04: 菩薩離深般若波羅蜜多。經如殑伽沙數大
T0220_.07.0830a05: 劫。普縁三世諸佛世尊及諸弟子功徳善根。
T0220_.07.0830a06: 和合稱量現前隨喜與諸有情平等共有迴向
T0220_.07.0830a07: 無上正等菩提所獲功徳無量無邊
T0220_.07.0830a08: 大般若波羅蜜多經卷第五百四十九
T0220_.07.0830a09:
T0220_.07.0830a10:
T0220_.07.0830a11:
T0220_.07.0830a12: 大般若波羅蜜多經卷第五百五
T0220_.07.0830a13:
T0220_.07.0830a14:  *三藏法師玄奘奉  詔譯 
T0220_.07.0830a15:   第四分空相品第十八之二
T0220_.07.0830a16: 爾時善現便白佛言。如世尊説諸行皆是分別
T0220_.07.0830a17: 所作。從妄想生都非實有。以何因縁此諸菩
T0220_.07.0830a18: 薩所獲功徳無量無邊。佛告善現。如是如是。
T0220_.07.0830a19: 如汝所説。然諸菩薩行深般若波羅蜜多。亦
T0220_.07.0830a20: 説諸行分別所作。空無所有虚妄不實。所以
T0220_.07.0830a21: 者何。是諸菩薩善學内空乃至無性自性空。
T0220_.07.0830a22: 已觀察諸行無不皆是分別所作空無所有虚
T0220_.07.0830a23: 妄不實。是菩薩摩訶薩如如觀察諸行皆是
T0220_.07.0830a24: 分別所作空無所有虚妄不實。如是如是便
T0220_.07.0830a25: 能不離甚深般若波羅蜜多。如如不離甚深
T0220_.07.0830a26: 般若波羅蜜多。如是如是所獲功徳無量無
T0220_.07.0830a27: 邊。具壽善現便白佛言。無量無邊有何差別。
T0220_.07.0830a28: 佛告善現。言無量者。謂於是處其息永息。言
T0220_.07.0830a29: 無邊者。謂於此中數不可盡。具壽善現復白
T0220_.07.0830b01: 佛言。頗有因縁色亦可説無量無邊。受想行
T0220_.07.0830b02: 識亦可説無量無邊耶。佛告善現。有因縁
T0220_.07.0830b03: 故色亦可説無量無邊。受想行識亦可説無
T0220_.07.0830b04: 量無邊。具壽善現復白佛言。何因縁故色亦
T0220_.07.0830b05: 可説無量無邊。受想行識亦可説無量無邊
T0220_.07.0830b06: 耶。佛告善現。色性空故亦可説爲無量無邊。
T0220_.07.0830b07: 受想行識性空故亦可説爲無量無邊。具壽
T0220_.07.0830b08: 善現復白佛言。爲但色受想行識空。爲一切
T0220_.07.0830b09: 法亦皆空耶。佛告善現。我先豈不説一切法
T0220_.07.0830b10: 皆空。善現答言。佛雖常説諸法皆空而諸有
T0220_.07.0830b11: 情不知見覺故。我今者復作是問。佛告善現。
T0220_.07.0830b12: 非但色受想行識空。我説諸法無不皆空。具
T0220_.07.0830b13: 壽善現復白佛言。無量無邊是何増語。佛告
T0220_.07.0830b14: 善現。無量無邊是空無相無願増語。具壽善
T0220_.07.0830b15: 現復白佛言。無量無邊爲但是空無相無願。
T0220_.07.0830b16: 爲更有餘義耶。佛告善現。於意云何。我豈不
T0220_.07.0830b17: 説一切法門無不皆空。善現答言。如來常説
T0220_.07.0830b18: 一切法門無不皆空。佛告善現。空即無盡。空
T0220_.07.0830b19: 即無量。空即無邊。空即餘義。是故善現。一切
T0220_.07.0830b20: 法門。雖有種種。言説差別。而義無異。善現當
T0220_.07.0830b21: 知。諸法空理皆不可説。如來方便説爲無盡。
T0220_.07.0830b22: 或説無量。或説無邊。或説爲空。或説無相。或
T0220_.07.0830b23: 説無願。或説無作。或説無生。或説無滅。或説
T0220_.07.0830b24: 非有。或説寂靜。或説離染。或説涅槃。諸如是
T0220_.07.0830b25: 等無量法門義實無異。皆是如來應正等覺。
T0220_.07.0830b26: 爲諸有情方便演説。爾時善現便白佛言。世
T0220_.07.0830b27: 尊甚奇。方便善巧諸法實性不可宣説。而爲
T0220_.07.0830b28: 有情方便顯示。如我解佛所説義者。諸法實
T0220_.07.0830b29: 性皆不可説。佛告善現。如是如是。諸法實
T0220_.07.0830c01: 性皆不可説。所以者何。一切法性皆畢竟空。
T0220_.07.0830c02: 無能宣説畢竟空者。具壽善現復白佛言。不
T0220_.07.0830c03: 可説義有増減不。佛告善現。不可説義無増
T0220_.07.0830c04: 無減。具壽善現復白佛言。若不可説義無増
T0220_.07.0830c05: 無減者。則應布施乃至般若波羅蜜多亦無
T0220_.07.0830c06: 増減。若此六種波羅蜜多亦無増減。則應
T0220_.07.0830c07: 六種波羅蜜多皆無所有。若此六種波羅蜜
T0220_.07.0830c08: 多皆無所有。云何菩薩摩訶薩修行布施乃
T0220_.07.0830c09: 至般若波羅蜜多。求證無上正等菩提。能近
T0220_.07.0830c10: 無上正等菩提。佛告善現。如是如是。布施等
T0220_.07.0830c11: 六波羅蜜多。皆無増減亦無所有。然諸菩
T0220_.07.0830c12: 薩摩訶薩修行般若波羅蜜多時。方便善巧
T0220_.07.0830c13: 不作是念。如是布施乃至般若波羅蜜多有
T0220_.07.0830c14: 増有減。但作是念。唯有名相謂爲布施乃至
T0220_.07.0830c15: 般若波羅蜜多。是菩薩摩訶薩修行布施乃
T0220_.07.0830c16: 至般若波羅蜜多時。持此布施乃至般若波
T0220_.07.0830c17: 羅蜜多倶行作意。并依此起心及善根。與諸
T0220_.07.0830c18: 有情平等共有迴向無上正等菩提。如佛無
T0220_.07.0830c19: 上正等菩提微妙甚深而起迴向。由此迴向
T0220_.07.0830c20: 方便善巧増上勢力。能證無上正等菩提。爾
T0220_.07.0830c21: 時善現便白佛言。何謂無上正等菩提。佛告
T0220_.07.0830c22: 善現。諸法眞如是謂無上正等菩提。善現當
T0220_.07.0830c23: 知。諸法眞如無増減故。諸佛無上正等菩提
T0220_.07.0830c24: 亦無増減。若菩薩摩訶薩數多安住如是眞
T0220_.07.0830c25: 如相應作意便近無上正等菩提。如是善現。
T0220_.07.0830c26: 不可説義雖無増減而不退失眞如作意波羅
T0220_.07.0830c27: 蜜多。雖無増減而不退失所求無上正等菩
T0220_.07.0830c28: 提。若菩薩摩訶薩安住如是眞如作意。修行
T0220_.07.0830c29: 布施乃至般若波羅蜜多。便近無上正等菩
T0220_.07.0831a01:
T0220_.07.0831a02:   第四分深功徳品第十九
T0220_.07.0831a03: 爾時善現便白佛言。是菩薩摩訶薩爲初心
T0220_.07.0831a04: 起。能證無上正等菩提。爲後心起能證無上
T0220_.07.0831a05: 正等菩提。若初心起能證無上正等菩提。初
T0220_.07.0831a06: 心起時後心未起無和合義。若後心起能證
T0220_.07.0831a07: 無上正等菩提。後心起時前心已滅無和合
T0220_.07.0831a08: 義。如是前後心心所法。進退推徴無和合義。
T0220_.07.0831a09: 如何可得積集善根。若諸善根不可積集。云
T0220_.07.0831a10: 何菩薩善根圓滿能證無上正等菩提。佛告
T0220_.07.0831a11: 善現。於意云何。如然燈時爲初焔能燋炷。爲
T0220_.07.0831a12: 後焔能燋炷。善現答言。如我意解非初焔能
T0220_.07.0831a13: 燋炷亦不離初焔。非後焔能燋炷亦不離後
T0220_.07.0831a14: 焔。佛告善現。於意云何。炷爲燋不。善現答
T0220_.07.0831a15: 言。世間現見其炷實燋。佛告善現。諸菩薩摩
T0220_.07.0831a16: 訶薩亦復如是。非初心起能證無上正等菩
T0220_.07.0831a17: 提亦不離初心。非後心起能證無上正等菩
T0220_.07.0831a18: 提亦不離後心。而諸菩薩摩訶薩行深般若
T0220_.07.0831a19: 波羅蜜多方便善巧。令諸善根増長圓滿。能
T0220_.07.0831a20: 證無上正等菩提。具壽善現便白佛言。如是
T0220_.07.0831a21: 縁起理趣甚深。謂諸菩薩摩訶薩非初心起
T0220_.07.0831a22: 能證無上正等菩提亦不離初心。非後心起
T0220_.07.0831a23: 能證無上正等菩提亦不離後心。非即如是
T0220_.07.0831a24: 諸心起故能證無上正等菩提。非離如是諸
T0220_.07.0831a25: 心起故能證無上正等菩提。而諸菩薩摩訶
T0220_.07.0831a26: 薩能證無上正等菩提。佛告善現。於意云何。
T0220_.07.0831a27: 若心滅已更可生不。善現對曰。不也世尊。是
T0220_.07.0831a28: 心已滅不可更生。佛告善現。於意云何。若心
T0220_.07.0831a29: 已生有滅法不。善現對曰。如是世尊。若心已
T0220_.07.0831b01: 生定有滅法。佛告善現。於意云何。有滅法心
T0220_.07.0831b02: 非當滅不。善現對曰。不也世尊。有滅法心決
T0220_.07.0831b03: 定當滅。佛告善現。於意云何。無滅法心爲可
T0220_.07.0831b04: 生不。善現對曰。不也世尊。無滅法心無可生
T0220_.07.0831b05: 義。佛告善現。於意云何。無生法心爲可滅不。
T0220_.07.0831b06: 善現對曰。不也世尊。無生法心無可滅義。佛
T0220_.07.0831b07: 告善現。於意云何。無生滅法心爲可生滅不。
T0220_.07.0831b08: 善現對曰。不也世尊。無生滅法心無可生滅
T0220_.07.0831b09: 義。佛告善現。於意云何。若法已滅更可滅不。
T0220_.07.0831b10: 善現對曰。不也世尊。若法已滅不可更滅。佛
T0220_.07.0831b11: 告善現。於意云何。若法已生更可生不。善現
T0220_.07.0831b12: 對曰。不也世尊。若法已生不可更生。佛告善
T0220_.07.0831b13: 現。於意云何。諸法實性有生滅不。善現對曰。
T0220_.07.0831b14: 不也世尊。諸法實性無生無滅。佛告善現。於
T0220_.07.0831b15: 意云何。心住爲如心眞如不。善現對曰。如是
T0220_.07.0831b16: 世尊。如心眞如心如是住。佛告善現。於意云
T0220_.07.0831b17: 何。若心住如眞如。是心爲如眞如實際性常
T0220_.07.0831b18: 住不。善現對曰。不也世尊。是心非如眞如實
T0220_.07.0831b19: 際其性常住。佛告善現。於意云何。諸法眞如
T0220_.07.0831b20: 極甚深不。善現對曰。如是世尊。諸法眞如極
T0220_.07.0831b21: 爲甚深。佛告善現。於意云何。即眞如是心不。
T0220_.07.0831b22: 善現對曰。不也世尊。佛告善現。於意云何。離
T0220_.07.0831b23: 眞如有心不。善現對曰。不也世尊。佛告善現。
T0220_.07.0831b24: 於意云何。即心是眞如不。善現對曰。不也世
T0220_.07.0831b25: 尊。佛告善現。於意云何。離心有眞如不。善現
T0220_.07.0831b26: 對曰。不也世尊。佛告善現。於意云何。眞如爲
T0220_.07.0831b27: 能見眞如不。善現對曰。不也世尊。佛告善現。
T0220_.07.0831b28: 於意云何。汝爲見有實眞如不。善現對曰。不
T0220_.07.0831b29: 也世尊。佛告善現。於意云何。若菩薩摩訶薩
T0220_.07.0831c01: 能如是行。是行深般若波羅蜜多不。善現對
T0220_.07.0831c02: 曰。如是世尊。若菩薩摩訶薩能如是行。是行
T0220_.07.0831c03: 深般若波羅蜜多。佛告善現。於意云何。若菩
T0220_.07.0831c04: 薩摩訶薩能如是行爲行何處。善現對曰。若
T0220_.07.0831c05: 菩薩摩訶薩能如是行都無行處。所以者何。
T0220_.07.0831c06: 若菩薩摩訶薩能如是行都不見有能行所行
T0220_.07.0831c07: 行時行處。諸現行法皆不轉故。佛告善現。於
T0220_.07.0831c08: 意云何。若菩薩摩訶薩行深般若波羅蜜多
T0220_.07.0831c09: 時爲何所行。善現對曰。若菩薩摩訶薩行深
T0220_.07.0831c10: 般若波羅蜜多時行勝義諦。此中一切分別無
T0220_.07.0831c11: 故。佛告善現。於意云何。若菩薩摩訶薩行深
T0220_.07.0831c12: 般若波羅蜜多時。於勝義諦爲取相不。善現
T0220_.07.0831c13: 對曰。不也世尊。佛告善現。於意云何。若菩薩
T0220_.07.0831c14: 摩訶薩行深般若波羅蜜多時。於勝義諦雖
T0220_.07.0831c15: 不取相而行相不。善現對曰。不也世尊。佛告
T0220_.07.0831c16: 善現。於意云何。是菩薩摩訶薩於勝義諦爲
T0220_.07.0831c17: 壞相不。善現對曰。不也世尊。佛告善現。於意
T0220_.07.0831c18: 云何。是菩薩摩訶薩於勝義諦爲遣相不。善
T0220_.07.0831c19: 現對曰。不也世尊。佛告善現。是菩薩摩訶薩
T0220_.07.0831c20: 行深般若波羅蜜多時。於勝義諦若不壞相
T0220_.07.0831c21: 亦不遣相。云何能斷取相之想。善現答言。是
T0220_.07.0831c22: 菩薩摩訶薩行深般若波羅蜜多時不作是
T0220_.07.0831c23: 念。我今壞相我今遣相。斷取相想亦不修學
T0220_.07.0831c24: 斷相想道。若菩薩摩訶薩精勤修學菩薩行
T0220_.07.0831c25: 時修斷想道。爾時一切佛法未滿。應墮聲
T0220_.07.0831c26: 聞或獨覺地。世尊。是菩薩摩訶薩成就最勝
T0220_.07.0831c27: 方便善巧。雖於諸相及取相想深知過失。而
T0220_.07.0831c28: 不壞斷速證無相。何以故。一切佛法未圓滿
T0220_.07.0831c29: 故。佛告善現。如是如是。如汝所説。爾時舍利
T0220_.07.0832a01: 子問具壽善現言。若菩薩摩訶薩夢中修空
T0220_.07.0832a02: 無相無願三解脱門。於深般若波羅蜜多有
T0220_.07.0832a03: 増益不。善現答言。若菩薩摩訶薩覺時修此
T0220_.07.0832a04: 三解脱門。於深般若波羅蜜多有増益者。彼
T0220_.07.0832a05: 夢中修亦有増益。何以故。佛説夢覺無差別
T0220_.07.0832a06: 故。舍利子。若菩薩摩訶薩已得般若波羅蜜
T0220_.07.0832a07: 多。覺時修行甚深般若波羅蜜多。既名安住
T0220_.07.0832a08: 甚深般若波羅蜜多。是菩薩摩訶薩夢中修
T0220_.07.0832a09: 行甚深般若波羅蜜多。亦名安住甚深般若
T0220_.07.0832a10: 波羅蜜多。三解脱門於深般若波羅蜜多能
T0220_.07.0832a11: 爲増益亦復如是。若夢若覺義無缺減。時舍
T0220_.07.0832a12: 利子問善現言。若善男子善女人等。夢中造
T0220_.07.0832a13: 業爲有増益或損減不。善現答言。佛説一切
T0220_.07.0832a14: 法皆如夢所見。若夢造業無増減者。覺時所
T0220_.07.0832a15: 造業亦應無増減。然於夢中所造諸業無勝
T0220_.07.0832a16: 増減。要至覺時憶想分別。夢中所造乃令彼
T0220_.07.0832a17: 業成勝増減。如人夢中斷他命已。後至覺時
T0220_.07.0832a18: 憶想分別。深自慶快其業便増。若深悔愧其
T0220_.07.0832a19: 業便減。時舍利子謂善現言。有人覺時斷他
T0220_.07.0832a20: 命已。後至夢中或自慶快或深悔愧。令覺時
T0220_.07.0832a21: 業有増減不。善現報言。亦有増減。然彼増減
T0220_.07.0832a22: 不及覺時明了心中所作勝故。時舍利子問
T0220_.07.0832a23: 善現言。無所縁事若思若業倶不得生。要有
T0220_.07.0832a24: 所縁思業方起。夢中思業縁何而生。善現答
T0220_.07.0832a25: 言。如是如是。若夢若覺無所縁事思業不生。
T0220_.07.0832a26: 要有所縁思業方起。何以故。舍利子。要於見
T0220_.07.0832a27: 聞覺知法中有覺慧轉。由斯起染或復起淨。
T0220_.07.0832a28: 若無見聞覺知。諸法無覺慧轉亦無染淨。由
T0220_.07.0832a29: 此故知。若夢若覺有所縁事思業乃生。無
T0220_.07.0832b01: 所縁事思業不起。時舍利子問善現言。佛説
T0220_.07.0832b02: 所縁皆離自性。如何可説有所縁事思業乃
T0220_.07.0832b03: *生。無所縁事思業不起。善現答言。雖諸思
T0220_.07.0832b04: 業及所縁事皆離自性。而由自心取相分別。
T0220_.07.0832b05: 世俗施設説有所縁。由此所縁起諸思業。如
T0220_.07.0832b06: 説無明爲縁生行。行爲縁生識等。皆由自心
T0220_.07.0832b07: 取相分別。説有所縁非實有性。時舍利子謂
T0220_.07.0832b08: 善現言。若菩薩摩訶薩夢中行施。施已迴向
T0220_.07.0832b09: 無上菩提。是菩薩摩訶薩爲實以施迴向無上
T0220_.07.0832b10: 佛菩提不。善現報言。慈氏菩薩久已受得大
T0220_.07.0832b11: 菩提記。一生所繋定當作佛。善能酬答一切難
T0220_.07.0832b12: 問。現在此會宜請問之。補處慈尊定當爲答
T0220_.07.0832b13: 時舍利子如善現言。恭敬請問慈氏菩薩。時
T0220_.07.0832b14: 慈氏菩薩還詰善現言。尊者所言慈氏菩薩
T0220_.07.0832b15: 能答此義。何等名爲慈氏菩薩爲名能答。爲
T0220_.07.0832b16: 色能答。爲受想行識能答。爲顯能答。爲形能
T0220_.07.0832b17: 答。爲色空能答。爲受想行識空能答耶。且慈
T0220_.07.0832b18: 氏名不能答。色亦不能答。受想行識亦不能
T0220_.07.0832b19: 答。顯亦不能答。形亦不能答。色空亦不能答。
T0220_.07.0832b20: 受想行識空亦不能答。所以者何。我都不見
T0220_.07.0832b21: 有法能答。有法所答答處答時及由此答。皆
T0220_.07.0832b22: 亦不見。我都不見有法能記。有法所記記處
T0220_.07.0832b23: 記時及由此記皆亦不見。何以故。以一切法本
T0220_.07.0832b24: 性皆空。都無所有無二無別。畢竟推徴不可
T0220_.07.0832b25: 得故。時舍利子問慈氏菩薩言。仁者所説法。
T0220_.07.0832b26: 爲如所證不。慈氏菩薩摩訶薩言。我所説法
T0220_.07.0832b27: 非如所證。所以者何。我所證法不可説故。又
T0220_.07.0832b28: 舍利子。我都不見有所證法自性可得。如心
T0220_.07.0832b29: 所思。如言所説。又舍利子。諸法自性非身能
T0220_.07.0832c01: 觸。非語能表。非意能念。何以故。舍利子。以
T0220_.07.0832c02: 一切法無自性故。時舍利子作是念言。慈氏
T0220_.07.0832c03: 菩薩覺慧甚深。長夜修行甚深般若波羅蜜
T0220_.07.0832c04: 多能如是説。爾時佛告舍利子言。汝心所念
T0220_.07.0832c05: 慈氏菩薩覺慧甚深。長夜修行甚深般若波
T0220_.07.0832c06: 羅蜜多能如是説者。舍利子。如汝所念。又舍
T0220_.07.0832c07: 利子。於意云何。汝由是法成阿羅漢。爲見此
T0220_.07.0832c08: 法是可説不。舍利子曰。不也世尊。佛告舍利
T0220_.07.0832c09: 子。菩薩摩訶薩行深般若波羅蜜多。所證法
T0220_.07.0832c10: 性亦復如是不可宣説。又舍利子。是菩薩摩
T0220_.07.0832c11: 訶薩不作是念。我由此法於佛無上正等菩
T0220_.07.0832c12: 提。已得受記。今得受記。當得受記。不作是
T0220_.07.0832c13: 念。我由此法當證無上正等菩提。若菩薩摩
T0220_.07.0832c14: 訶薩能如是行。是行般若波羅蜜多。若菩薩
T0220_.07.0832c15: 摩訶薩能如是行。不生疑惑我於無上正等
T0220_.07.0832c16: 菩提爲得不得。但作是念。我勤精進定得無
T0220_.07.0832c17: 上正等菩提。已於菩提得勝力故。若菩薩摩
T0220_.07.0832c18: 訶薩能如是行。是行般若波羅蜜多。又舍利
T0220_.07.0832c19: 子。諸菩薩摩訶薩行深般若波羅蜜多。聞甚
T0220_.07.0832c20: 深法不驚不恐。不怖不畏不沈不沒。於得無
T0220_.07.0832c21: 上正等菩提。亦無怖畏決定自知我當證故。
T0220_.07.0832c22: 又舍利子。是諸菩薩若在曠野。有惡獸處亦
T0220_.07.0832c23: 無怖畏。所以者何。是諸菩薩爲欲饒益諸有
T0220_.07.0832c24: 情故。能捨一切内外所有。恒作是念。若有惡
T0220_.07.0832c25: 鬼及惡獸等欲噉我身。我當施與令其充足。
T0220_.07.0832c26: 由此善根令我布施波羅蜜多速得圓滿疾近
T0220_.07.0832c27: 無上正等菩提。我當如是勤修正行。證得無
T0220_.07.0832c28: 上正等覺時。我佛土中得無一切傍生餓鬼。
T0220_.07.0832c29: 又舍利子。是諸菩薩若在曠野。有惡賊處亦
T0220_.07.0833a01: 無怖畏。所以者何。是諸菩薩爲欲饒益諸有
T0220_.07.0833a02: 情故。能捨一切内外所有。樂修諸善於身命財
T0220_.07.0833a03: 無所顧悋。恒作是念。若諸有情競來劫奪我
T0220_.07.0833a04: 諸資具。我當恭敬歡喜施與。或有因斯害我
T0220_.07.0833a05: 身命。我終於彼不生瞋恨。亦不發生身語意
T0220_.07.0833a06: 惡。由此因縁令我布施淨戒安忍波羅蜜多
T0220_.07.0833a07: 速得圓滿疾近無上正等菩提。我當如是勤修
T0220_.07.0833a08: 正行。證得無上正等覺時。我佛土中得無一
T0220_.07.0833a09: 切劫害怨賊。由我佛土極清淨故亦無餘惡。
T0220_.07.0833a10: 又舍利子。是諸菩薩若在曠野無水之處亦
T0220_.07.0833a11: 無怖畏。所以者何。菩薩法爾無諸怖畏。恒作
T0220_.07.0833a12: 是念。我當求學斷諸有情渇愛之法。不應於
T0220_.07.0833a13: 此而生怖畏。設我由此渇乏命終。於諸有情
T0220_.07.0833a14: 必不捨離。大悲作意施妙法水。奇哉薄福是
T0220_.07.0833a15: 諸有情。居在如斯無水世界。我當如是勤修
T0220_.07.0833a16: 正行。證得無上正等覺時。我佛土中得無如
T0220_.07.0833a17: 是一切燋渇乏水曠野。我當方便勸諸有情
T0220_.07.0833a18: 修勝福業。隨所在處皆令具足八功徳水。我
T0220_.07.0833a19: 由如是堅猛精進。方便教化一切有情。由此
T0220_.07.0833a20: 因縁令我精進波羅蜜多。速得圓滿疾近無
T0220_.07.0833a21: 上正等菩提。又舍利子。是諸菩薩在饑饉國
T0220_.07.0833a22: 亦無怖畏。所以者何。是諸菩薩被功徳鎧。勇
T0220_.07.0833a23: 猛精進嚴淨佛土。作是願言。當證無上正等
T0220_.07.0833a24: 覺時。我佛土中得無如是一切饑饉。諸有情
T0220_.07.0833a25: 類具足快樂。隨意所須應念即至。如諸天上
T0220_.07.0833a26: 所念皆得。我當發起堅猛精進。令諸有情法
T0220_.07.0833a27: 願滿足。一切時處一切有情。於一切種命縁
T0220_.07.0833a28: 資具無所乏少。又舍利子。是諸菩薩遇疾疫
T0220_.07.0833a29: 時亦無怖畏。所以者何。是諸菩薩恒審觀察。
T0220_.07.0833b01: 無法名病。亦無有法可名病者。一切皆空不
T0220_.07.0833b02: 應怖畏。我當如是勤修正行。證得無上正等
T0220_.07.0833b03: 覺時。我佛土中諸有情類。得無一切災横疾
T0220_.07.0833b04: 疫。精進修行殊勝正行。又舍利子。是諸菩薩
T0220_.07.0833b05: 若念無上正等菩提。經久乃得不應怖畏。所
T0220_.07.0833b06: 以者何。前際劫數雖有無量。而一念頃憶念
T0220_.07.0833b07: 分別積集所成。後際劫數應知亦爾。是故菩
T0220_.07.0833b08: 薩不應於中生久遠想。而謂無上正等菩提
T0220_.07.0833b09: 要經長時。方乃證得便生怖畏。何以故。前際
T0220_.07.0833b10: 後際劫數長短。皆一刹那心相應故。如是舍
T0220_.07.0833b11: 利子。菩薩摩訶薩雖聞經久乃證無上正等
T0220_.07.0833b12: 菩提。而於其中審諦觀察不生怖畏。又舍利
T0220_.07.0833b13: 子。若諸菩薩於餘一切見聞覺知可怖畏法
T0220_.07.0833b14: 不生怖畏。應知速證所求無上正等菩提。是
T0220_.07.0833b15: 故舍利子。菩薩摩訶薩欲疾證得所求無上
T0220_.07.0833b16: 正等菩提。應隨如來眞淨空教。被功徳鎧精
T0220_.07.0833b17: 勤修學。於一切法不應怖畏
T0220_.07.0833b18:   ◎第四分殑伽天品第二十
T0220_.07.0833b19: 爾時會中有一天女名殑伽天。從座而起稽
T0220_.07.0833b20: 首佛足。偏覆左肩右膝著地。合掌向佛白言。
T0220_.07.0833b21: 世尊。我於是處亦無怖畏。於諸法中亦無疑
T0220_.07.0833b22: 惑。我未來世亦爲有情説無怖畏無疑惑法。
T0220_.07.0833b23: 爾時世尊即便微笑。從面門出金色光明。普
T0220_.07.0833b24: 照十方無邊世界。還來梵世現大神通。漸至
T0220_.07.0833b25: 佛邊右遶三匝。作神變已入佛頂中。時殑伽
T0220_.07.0833b26: 天覩斯事已歡喜踊躍。取妙金花恭敬至誠
T0220_.07.0833b27: 散如來上。佛神力故令此金花上踊空中繽
T0220_.07.0833b28: 紛而住。時阿難陀見聞是已。從座而起頂禮
T0220_.07.0833b29: 佛足。偏覆左肩右膝著地。合掌恭敬白言。世
T0220_.07.0833c01: 尊何因何縁現此微笑。佛現微笑非無因縁。
T0220_.07.0833c02: 爾時世尊告慶喜曰。今此天女於未來世當成
T0220_.07.0833c03: 如來應正等覺。劫名星喩。佛號金花。慶喜當
T0220_.07.0833c04: 知。今此天女即是最後所受女身。捨此身已
T0220_.07.0833c05: 便受男身。盡未來際不復爲女。從此歿已生
T0220_.07.0833c06: 於東方不動如來可愛世界。於彼佛所勤修
T0220_.07.0833c07: 梵行。此女彼界便字金花。從不動佛世界歿
T0220_.07.0833c08: 已。復生他方有佛世界。從一佛國趣一佛國。
T0220_.07.0833c09: 常不遠離諸佛世尊。如轉輪王從一臺觀至
T0220_.07.0833c10: 一臺觀。歡娯受樂。乃至命終足不履地。金花
T0220_.07.0833c11: 菩薩亦復如是。從一佛土往一佛土。乃至無
T0220_.07.0833c12: 上正等菩提。隨所生處常不離佛。時阿難陀
T0220_.07.0833c13: 竊作是念。金花菩薩當作佛時。亦應宣説甚
T0220_.07.0833c14: 深般若波羅蜜多。彼會菩薩摩訶薩衆。其數
T0220_.07.0833c15: 多少應如今佛菩薩衆會。佛知其念。告慶喜
T0220_.07.0833c16: 言。如是如是。如汝所念。金花菩薩當作佛時。
T0220_.07.0833c17: 亦爲衆會宣説如是甚深般若波羅蜜多。彼
T0220_.07.0833c18: 會菩薩摩訶薩衆。其數多少亦如今佛菩薩
T0220_.07.0833c19: 衆會。慶喜當知。金花菩薩當作佛時。聲聞弟
T0220_.07.0833c20: 子得涅槃者。其數甚多不可稱計。謂不可數
T0220_.07.0833c21: 若百若千若倶胝等。但可總説無量無邊。慶
T0220_.07.0833c22: 喜當知。金花菩薩當作佛時。其土無有惡獸
T0220_.07.0833c23: 惡鬼。亦無怨賊乏水饑饉疾疫等難。慶喜當
T0220_.07.0833c24: 知。金花菩薩當證無上正等覺時。其土有情
T0220_.07.0833c25: 無諸怖畏。及無種種災横過失。爾時慶喜復
T0220_.07.0833c26: 白佛言。今此天女先於何佛初發無上正等覺
T0220_.07.0833c27: 心。種諸善根迴向發願。佛告慶喜。今此天女
T0220_.07.0833c28: 先於過去然燈佛所。初發無上正等覺心。種
T0220_.07.0833c29: 諸善根迴向發願。爾時亦以金花散佛。求證無
T0220_.07.0834a01: 上正等菩提。慶喜當知。我於過去然燈佛所。
T0220_.07.0834a02: 以五莖花奉散彼佛迴向發願。爾時便得無
T0220_.07.0834a03: 生法忍。然燈如來應正等覺。知我根熟與我
T0220_.07.0834a04: 授記。汝於來世當得作佛。號曰能寂。界名
T0220_.07.0834a05: 堪忍。劫號爲賢。天女爾時聞佛授我大菩提
T0220_.07.0834a06: 記歡喜踊躍。即以金華奉散佛上。便發無上
T0220_.07.0834a07: 正等覺心。種諸善根迴向發願。使我來世於
T0220_.07.0834a08: 此菩薩當作佛時。亦如今佛現前授我大菩
T0220_.07.0834a09: 提記。故我今者與彼*授記。爾時慶喜聞佛所
T0220_.07.0834a10: 説。歡喜踊躍復白佛言。今此天女。久發無上
T0220_.07.0834a11: 正等覺心。種諸善根迴向發願今得成熟。是
T0220_.07.0834a12: 故如來授與彼記。佛告慶喜。如是如是如汝
T0220_.07.0834a13: 所説。彼善根熟故我授彼大菩提記
T0220_.07.0834a14:   第四分覺魔事品第二十一之一
T0220_.07.0834a15: 爾時善現便白佛言。行深般若波羅蜜多諸
T0220_.07.0834a16: 菩薩摩訶薩。云何習空。云何現入空三摩地。
T0220_.07.0834a17: 佛告善現。若菩薩摩訶薩行深般若波羅蜜
T0220_.07.0834a18: 多。應觀色空。應觀受想行識空。作此觀時不
T0220_.07.0834a19: 令心亂。若心不亂則不見法。若不見法則不
T0220_.07.0834a20: 作證。爾時善現便白佛言。如世尊説。諸菩薩
T0220_.07.0834a21: 摩訶薩行深般若波羅蜜多。應觀法空而不
T0220_.07.0834a22: 作證。云何菩薩摩訶薩行深般若波羅蜜多
T0220_.07.0834a23: 時。住空等持而不作證。佛告善現。諸菩薩摩
T0220_.07.0834a24: 訶薩行深般若波羅蜜多。觀法空時先作是
T0220_.07.0834a25: 念。我應觀法諸相皆空。不應作證。我爲學故
T0220_.07.0834a26: 觀諸法空。不爲證故觀諸法空。今是學時非
T0220_.07.0834a27: 爲證時。是菩薩摩訶薩未入定時。繋心於境
T0220_.07.0834a28: 攝受般若波羅蜜多。非入定位繋心於境攝
T0220_.07.0834a29: 受般若波羅蜜多。是菩薩摩訶薩於如是時。
T0220_.07.0834b01: 不退一切菩提分法不證漏盡。所以者何。是
T0220_.07.0834b02: 菩薩摩訶薩成就如是廣大智慧。善住法空
T0220_.07.0834b03: 及一切種菩提分法。恒作是念。今時應學不
T0220_.07.0834b04: 應作證。善現當知。若時菩薩摩訶薩住空三
T0220_.07.0834b05: 摩地而不證空。是時菩薩摩訶薩。亦住無相
T0220_.07.0834b06: 三摩地而不證無相。所以者何。是菩薩摩訶
T0220_.07.0834b07: 薩成就殊勝堅淨善根。常作是念。今時應學
T0220_.07.0834b08: 不應作證。今應攝受甚深般若波羅蜜多。於
T0220_.07.0834b09: 一切法觀空無相。圓滿一切菩提分法。不應
T0220_.07.0834b10: 今時證於實際。此由因縁是菩薩摩訶薩不
T0220_.07.0834b11: 墮聲聞及獨覺地。疾證無上正等菩提。善現。
T0220_.07.0834b12: 譬如有人勇健威猛所立堅固難可動搖。形
T0220_.07.0834b13: 色端嚴衆人憙見。具多最勝功徳尸羅。聰慧
T0220_.07.0834b14: 巧言善能酬對。具辯具行知處知時。於兵
T0220_.07.0834b15: 伎術學至究竟。所防堅固能摧多敵。一切
T0220_.07.0834b16: *伎能皆善成就。諸工巧處學至窮盡。具念慧
T0220_.07.0834b17: 行勇捍儀式。於諸經典得無所畏。具慈具義
T0220_.07.0834b18: 有大勢力。支體無缺諸根圓滿。眷屬資財無
T0220_.07.0834b19: 不具足。衆人敬伏悉皆欽仰。諸有所爲皆能
T0220_.07.0834b20: 辦。善事業故功少利多。由此因縁富諸財
T0220_.07.0834b21: 寶。善能給施多品有情。應供養者能供養之。
T0220_.07.0834b22: 應恭敬者能恭敬之。應尊重者能尊重之。應
T0220_.07.0834b23: 讃歎者能讃歎之。善現。於意云何。彼人由此
T0220_.07.0834b24: 倍増喜躍。深心歡悦自慶慰不。善現對曰。如
T0220_.07.0834b25: 是世尊。如是善逝。佛告善現。彼勇健人成就
T0220_.07.0834b26: 如是大興盛事。有因縁故將其父母妻子眷屬
T0220_.07.0834b27: 發趣他方。中路經過險難曠野。其中多有惡
T0220_.07.0834b28: 獸怨賊怨家潜伏諸怖畏事。眷屬小大無不
T0220_.07.0834b29: 驚惶。其人自恃多諸*伎術。威猛勇健身意泰
T0220_.07.0834c01: 然。安慰父母妻子眷屬。勿有憂懼必令無苦。
T0220_.07.0834c02: 疾度曠野至安隱處。復次善現。於意云何。此
T0220_.07.0834c03: 曠野中怨害現起。彼人既具勇健*伎能。慈愛
T0220_.07.0834c04: 尊親備諸器仗。而棄父母妻子眷屬。獨運自
T0220_.07.0834c05: 身度險難不。善現對曰。不也世尊。所以者何。
T0220_.07.0834c06: 彼多*伎術能於曠野。化作兵仗勇健精鋭。
T0220_.07.0834c07: 過諸怨敵令彼見之自然退散。而捨親愛獨
T0220_.07.0834c08: 運自身度險曠野。無有是處。然彼壯士於曠
T0220_.07.0834c09: 野中。惡獸怨賊無加害意。所以者何。自恃威
T0220_.07.0834c10: 猛具諸*伎術無怖畏故。世尊。彼人以善巧術
T0220_.07.0834c11: 將諸眷屬。度險曠野無所損害。必至村城或
T0220_.07.0834c12: 大王都安樂之處。佛告善現。諸菩薩摩訶薩
T0220_.07.0834c13: 亦復如是。愍生死苦諸有情類。繋念安住慈
T0220_.07.0834c14: 悲喜捨。攝受般若波羅蜜多殊勝善根。方便
T0220_.07.0834c15: 善巧如佛所許。持諸功徳迴向無上正等菩
T0220_.07.0834c16: 提。雖具修空無相無願。而於實際無作證心。
T0220_.07.0834c17: 勿墮聲聞及獨覺地。所以者何。是諸菩薩具
T0220_.07.0834c18: 大勢力精進堅固。攝受般若波羅蜜多。殊勝
T0220_.07.0834c19: 善根方便善巧。誓不棄捨一切有情。由此定能
T0220_.07.0834c20: 安隱無難。速證無上正等菩提。善現當知。若
T0220_.07.0834c21: 時菩薩慈心愍念一切有情。縁諸有情欲施安
T0220_.07.0834c22: 樂。是時菩薩超煩惱品。亦超魔品及二乘地。
T0220_.07.0834c23: 雖住三摩地而不至漏盡。雖善習空而不作
T0220_.07.0834c24: 證善現當知。若時菩薩能善安住空解脱門。
T0220_.07.0834c25: 是時菩薩於無相定亦能安住。而於其中方
T0220_.07.0834c26: 便善巧不證無相。由此因縁超二乘地。必趣
T0220_.07.0834c27: 無上正等菩提。善現當知。如堅翅鳥飛騰虚
T0220_.07.0834c28: 空。自在翺翔久不墮落。雖依空戲而不住空。
T0220_.07.0834c29: 亦不爲空之所拘礙。應知菩薩亦復如是。雖
T0220_.07.0835a01: 習空無相無願解脱門。而不住空無相無願。
T0220_.07.0835a02: 乃至佛法。未極圓滿。終不依彼永盡諸漏。善
T0220_.07.0835a03: 現當知。如有壯夫善閑射術。欲顯己*伎仰射
T0220_.07.0835a04: 虚空。爲令空中箭不墮地。復以後箭射前箭
T0220_.07.0835a05: 筈。如是展轉經於多時。箭箭相承不令其
T0220_.07.0835a06: 墮。若欲令墮便止後箭。爾時諸箭方頓墮落。
T0220_.07.0835a07: 應知菩薩亦復如是。行深般若波羅蜜多。攝
T0220_.07.0835a08: 受殊勝方便善巧。乃至無上正等菩提。因
T0220_.07.0835a09: 行善根未皆成熟。終不中道證於實際。若時
T0220_.07.0835a10: 無上正等菩提。因行善根一切成熟。爾時菩
T0220_.07.0835a11: 薩方證實際。便得無上正等菩提。是故善現。
T0220_.07.0835a12: 諸菩薩摩訶薩。行深般若波羅蜜多。攝受殊
T0220_.07.0835a13: 勝方便善巧。皆應如是於深法性審諦觀察。
T0220_.07.0835a14: 若諸佛法未極圓滿不應作證
T0220_.07.0835a15: 爾時善現便白佛言。諸菩薩摩訶薩。甚爲希
T0220_.07.0835a16: 有能爲難事。謂雖行空而不住空。雖現入空
T0220_.07.0835a17: 定而不證實際。佛告善現。如是如是。如汝所
T0220_.07.0835a18: 説。所以者何。是諸菩薩於有情類誓不棄捨。
T0220_.07.0835a19: 謂發如是殊勝妙願。若諸有情未得解脱。我
T0220_.07.0835a20: 終不捨加行善根。善現當知。是諸菩薩由起
T0220_.07.0835a21: 如是廣大心故。爲欲解脱一切有情。雖引發
T0220_.07.0835a22: 空無相無願三三摩地。而由攝受方便善巧
T0220_.07.0835a23: 不證實際。所以者何。是諸菩薩方便善巧所
T0220_.07.0835a24: 護持故。常作是念。我終不捨一切有情而趣
T0220_.07.0835a25: 圓寂。由起此念方便善巧。故於中間不證實
T0220_.07.0835a26: 際。復次善現。若諸菩薩於甚深處。或已觀察
T0220_.07.0835a27: 或當觀察。謂空無相無願等持三解脱門所
T0220_.07.0835a28: 行之處。是諸菩薩恒作是念。有情長夜起有
T0220_.07.0835a29: 情想行有所得。引生種種邪惡見趣。輪迴生
T0220_.07.0835b01: 死受苦無窮。我爲斷彼邪惡見趣。應求無上
T0220_.07.0835b02: 正等菩提。爲諸有情説深空法。令斷彼執出
T0220_.07.0835b03: 生死苦。是故雖學空解脱門。而於中間不證
T0220_.07.0835b04: 實際。善現當知。是諸菩薩由起此念方便善
T0220_.07.0835b05: 巧。雖於中間不證實際。而不退失四無量定。
T0220_.07.0835b06: 所以者何。是諸菩薩甚深般若波羅蜜多方
T0220_.07.0835b07: 便善巧所攝受故。倍増白法諸根漸利。力覺
T0220_.07.0835b08: 道支轉復増益。復次善現。是諸菩薩恒作是
T0220_.07.0835b09: 念。有情長夜行諸相中起種種執。由斯輪轉
T0220_.07.0835b10: 受苦無窮。我爲斷彼諸相執故。應求無上正
T0220_.07.0835b11: 等菩提。爲諸有情説無相法。令斷相執出生
T0220_.07.0835b12: 死苦。由斯數入無相等持。善現當知。是諸菩
T0220_.07.0835b13: 薩由先成就方便善巧。及所起念。雖數現入
T0220_.07.0835b14: 無相等持。而於中間不證實際。雖於中間不
T0220_.07.0835b15: 證實際。而不退失慈悲喜捨及諸餘定。所以
T0220_.07.0835b16: 者何。是諸菩薩甚深般若波羅蜜多方便善
T0220_.07.0835b17: 巧所攝受故。倍増白法諸根漸利。力覺道支
T0220_.07.0835b18: 轉復増益。復次善現。是諸菩薩恒作是念。有
T0220_.07.0835b19: 情長夜其心常起常想樂想我想淨想。由此
T0220_.07.0835b20: 引生顛倒執著。輪迴生死受苦無窮。我爲斷
T0220_.07.0835b21: 彼四顛倒故。應求無上正等菩提。爲諸有情
T0220_.07.0835b22: 説無倒法。謂説生死無常無樂無我無淨。唯
T0220_.07.0835b23: 有涅槃微妙寂靜。具足種種眞實功徳。由斯
T0220_.07.0835b24: 數入無願等持。善現當知。是諸菩薩由先成
T0220_.07.0835b25: 就方便善巧。及所起念雖數現入無願等持。
T0220_.07.0835b26: 而諸佛法未極圓滿。終不中間證於實際。雖
T0220_.07.0835b27: 於中間不證實際。而不退失慈悲喜捨及諸
T0220_.07.0835b28: 餘定。所以者何。是諸菩薩甚深般若波羅蜜
T0220_.07.0835b29: 多方便善巧所攝受*故。倍増白法諸根漸利。
T0220_.07.0835c01: 力覺道支轉復増益。復次善現。是諸菩薩恒
T0220_.07.0835c02: 作是念。有情長夜先已行有所得。今亦行有
T0220_.07.0835c03: 所得。先已行有相。今亦行有相。先已行顛倒。
T0220_.07.0835c04: 今亦行顛倒。先已行和合想。今亦行和合想。
T0220_.07.0835c05: 先已行虚妄想。今亦行虚妄想。先已行邪見。
T0220_.07.0835c06: 今亦行邪見。由斯輪轉受苦無窮。我爲斷彼
T0220_.07.0835c07: 如是過失。應求無上正等菩提。爲諸有情説
T0220_.07.0835c08: 甚深法。令彼過失皆永斷除。不復輪迴受生
T0220_.07.0835c09: 死苦。速證常樂眞淨涅槃。善現當知。是諸菩
T0220_.07.0835c10: 薩由深愍念一切有情。成就殊勝方便善巧
T0220_.07.0835c11: 甚深般若波羅蜜多所攝受故。於深法性常
T0220_.07.0835c12: 樂觀察。謂空無相無願無作無生無滅無起
T0220_.07.0835c13: 無盡無性實際。善現當知。是諸菩薩成就如
T0220_.07.0835c14: 是殊勝智見。若墮無相無作之法。或住三界
T0220_.07.0835c15: 倶無是處。善現當知。是諸菩薩成就如是殊
T0220_.07.0835c16: 勝功徳。捨諸有情而趣圓寂。不證無上正等
T0220_.07.0835c17: 菩提。饒益有情定無是處
T0220_.07.0835c18: 大般若波羅蜜多經卷第五百五十
T0220_.07.0835c19:
T0220_.07.0835c20:
T0220_.07.0835c21:
T0220_.07.0835c22: 大般若波羅蜜多經卷第五百五
T0220_.07.0835c23: 十一
T0220_.07.0835c24:  *三藏法師玄奘奉  詔譯 
T0220_.07.0835c25:   第四分覺魔事品第二十一之二
T0220_.07.0835c26: 復次善現。若諸菩薩欲證無上正等菩提。應
T0220_.07.0835c27: 審請問諸餘菩薩。云何菩薩修習一切菩提
T0220_.07.0835c28: 分法。引發何心能令菩薩習空無相無願無
T0220_.07.0835c29: 作無生無滅無起無盡無性實際而不作證。
T0220_.07.0836a01: 然修般若波羅蜜多。善現當知。若餘菩薩得
T0220_.07.0836a02: 此問時作如是答。諸菩薩摩訶薩但應思惟。
T0220_.07.0836a03: 若空若無相乃至若實際不爲顯示。應念不
T0220_.07.0836a04: 捨一切有情攝受殊勝方便善巧。當知彼菩
T0220_.07.0836a05: 薩先未蒙諸佛授與無上正等菩提不退轉
T0220_.07.0836a06: 記。所以者何。彼諸菩薩未能開示記別顯了
T0220_.07.0836a07: 不退轉地諸菩薩衆不共法相。不如實知他
T0220_.07.0836a08: 所請問不退轉地諸行状相。亦不能答。爾時
T0220_.07.0836a09: 善現便白佛言。頗有因縁知諸菩薩不退轉
T0220_.07.0836a10: 不。佛告善現。亦有因縁知諸菩薩是不退
T0220_.07.0836a11: 轉。謂有菩薩於深般若波羅蜜多。若聞不聞
T0220_.07.0836a12: 能如實答先所請問。能如實行不退轉地諸
T0220_.07.0836a13: 菩薩行。由此因縁知彼菩薩是不退轉。具壽
T0220_.07.0836a14: 善現。復次佛言。以何因縁有多菩薩。求學
T0220_.07.0836a15: 無上正等菩提。少有能作如實答者。佛告善
T0220_.07.0836a16: 現。雖多菩薩求學無上正等菩提。而少菩薩
T0220_.07.0836a17: 得受如是不退轉地微妙慧記。若有得受如
T0220_.07.0836a18: 是記者。皆能於此作如實答。善現當知。是諸
T0220_.07.0836a19: 菩薩善根明淨智慧深廣。世間天人阿素洛
T0220_.07.0836a20: 等不能破壞。必證無上正等菩提。復次善現。
T0220_.07.0836a21: 若諸菩薩乃至夢中。亦不愛樂三界諸法。亦
T0220_.07.0836a22: 不稱讃一切聲聞獨覺地法。雖觀諸法如夢所
T0220_.07.0836a23: 見。而於實際不證不取。當知是爲不退轉地
T0220_.07.0836a24: 諸菩薩相。復次善現。若諸菩薩夢見如來應
T0220_.07.0836a25: 正等覺坐師子座。有無數量百千倶胝苾芻
T0220_.07.0836a26: 衆等恭敬圍繞而爲説法。或見自身有如是
T0220_.07.0836a27: 事。當知是爲不退轉地諸菩薩相。復次善現。
T0220_.07.0836a28: 若諸菩薩夢見如來應正等覺三十二相八十
T0220_.07.0836a29: 隨好圓滿莊嚴。常光一尋周匝照曜。與無量衆
T0220_.07.0836b01: 踊在虚空。現大神通説正法要。化作化士令
T0220_.07.0836b02: 往他方無邊佛土施作佛事。或見自身有如
T0220_.07.0836b03: 是事。當知是爲不退轉地諸菩薩相。復次善
T0220_.07.0836b04: 現。若諸菩薩夢見狂賊破壞村城。或見火起
T0220_.07.0836b05: 焚燒聚落。或見師子虎狼猛獸毒蛇惡蝎欲
T0220_.07.0836b06: 來害身。或見怨家欲斬其首。或見父母妻
T0220_.07.0836b07: 子眷屬臨當命終。或見自身有餘苦事欲相
T0220_.07.0836b08: 逼迫。雖見此等諸怖畏事。而不驚懼亦不
T0220_.07.0836b09: 憂惱。從夢覺已即能思惟三界非眞皆如夢
T0220_.07.0836b10: 見。我得無上正等覺時。當爲有情説三界法
T0220_.07.0836b11: 一切虚妄皆如夢境。當知是爲不退轉地諸
T0220_.07.0836b12: 菩薩相。復次善現。若諸菩薩乃至夢中見有
T0220_.07.0836b13: 地獄傍生鬼界諸有情類。便作是念。我當精
T0220_.07.0836b14: 勤修諸菩薩摩訶薩行。速趣無上正等菩提。
T0220_.07.0836b15: 我佛土中得無地獄傍生鬼界惡趣及名。從
T0220_.07.0836b16: 夢覺已亦作是念。善現當知。是諸菩薩當作
T0220_.07.0836b17: 佛時。國土清淨定無惡趣及惡趣名。當知是
T0220_.07.0836b18: 爲不退轉地諸菩薩相。復次善現。若諸菩薩
T0220_.07.0836b19: 夢中見火燒地獄等諸有情類。或復見燒城
T0220_.07.0836b20: 邑聚落。便發誓願。我若已受不退轉記當證
T0220_.07.0836b21: 無上正等菩提。願此大火即時頓滅變爲清
T0220_.07.0836b22: 涼。若此菩薩作是願已。夢中見火即時頓滅。
T0220_.07.0836b23: 當知已受不退轉記。若此菩薩作是願已。夢
T0220_.07.0836b24: 中見火不即頓滅。當知未受不退轉記。復次
T0220_.07.0836b25: 善現。若諸菩薩覺時現見大火卒起燒諸城
T0220_.07.0836b26: 邑或燒聚落。便作是念。我在夢中或在覺位。
T0220_.07.0836b27: 曾見自有不退轉地諸行状相未審虚實。若
T0220_.07.0836b28: 我所見是實有者。願此大火即時頓滅變爲
T0220_.07.0836b29: 清涼。善現當知。若此菩薩作是誓願發誠諦
T0220_.07.0836c01: 言。爾時大火即爲頓滅。當知已受不退轉記。
T0220_.07.0836c02: 若此菩薩作是誓願發誠諦言火不頓滅。當知
T0220_.07.0836c03: 未受不退轉記。復次善現。若諸菩薩覺時見
T0220_.07.0836c04: 火燒諸城邑或燒聚落。便作是念。我在夢中
T0220_.07.0836c05: 或在覺位。曾見自有不退轉地諸行状相。若
T0220_.07.0836c06: 我所見定是實有。必證無上正等菩提。願此
T0220_.07.0836c07: 大火即時頓滅變爲清涼。善現當知。此諸菩
T0220_.07.0836c08: 薩發是誓願誠諦言已。爾時大火不爲頓滅。
T0220_.07.0836c09: 然燒一家越置一家復燒一家。或燒一巷越
T0220_.07.0836c10: 置一巷復燒一巷。如是展轉其火乃滅。是諸
T0220_.07.0836c11: 菩薩決定已受不退轉記。然被燒者由彼有
T0220_.07.0836c12: 情造作増長壞正法業。彼由此業先墮惡趣。
T0220_.07.0836c13: 無量劫中受正苦果。今生人趣受彼餘殃。或
T0220_.07.0836c14: 由此業當墮惡趣。經無量劫受正苦果。今在
T0220_.07.0836c15: 人趣先現少殃。當知是爲不退轉地諸菩薩
T0220_.07.0836c16: 相。復次善現。更有所餘諸行状相。知是不
T0220_.07.0836c17: 退轉菩薩摩訶薩。吾當爲汝分別解説。汝應
T0220_.07.0836c18: 諦聽極善思惟。善現答言。唯然願説我等樂
T0220_.07.0836c19: 聞。佛告善現。若諸菩薩見有男子或有女人
T0220_.07.0836c20: 或有童男或有童女。現爲非人之所魅著。受
T0220_.07.0836c21: 諸苦惱不能遠離。便作是念。若諸如來應正
T0220_.07.0836c22: 等覺。知我已得清淨意樂授我無上正等菩
T0220_.07.0836c23: 提不退轉記。若我久發清淨意樂。求證無上
T0220_.07.0836c24: 正等菩提。遠離聲聞獨覺作意。不以聲聞獨
T0220_.07.0836c25: 覺作意求證無上正等菩提。若我當來必得
T0220_.07.0836c26: 無上正等菩提。能盡未來利益安樂諸有情
T0220_.07.0836c27: 類。若十方界現在實有無量如來應正等覺。
T0220_.07.0836c28: 説正法要饒益有情。彼諸如來應正等覺。無
T0220_.07.0836c29: 所不見無所不知。無所不解無所不證。現知
T0220_.07.0837a01: 見覺一切有情意樂差別。願垂照察我心所
T0220_.07.0837a02: 念及誠諦言。若我實能修菩薩行。必證無上
T0220_.07.0837a03: 正等菩提。救拔有情生死苦者。願是男子或
T0220_.07.0837a04: 此女人。或此童男或此童女。不爲非人之所
T0220_.07.0837a05: 擾惱。彼隨我語即當捨去。是諸菩薩作此語
T0220_.07.0837a06: 時。若彼非人不爲去者。當知未受不退轉記。
T0220_.07.0837a07: 若彼非人即爲去者。當知已受不退轉記
T0220_.07.0837a08: 復次善現。有諸菩薩未具修行一切佛法。未
T0220_.07.0837a09: 入菩薩正性離生。未免惡魔之所擾亂。於諸
T0220_.07.0837a10: 魔事未能覺知。未受菩提不退轉記。不能自
T0220_.07.0837a11: 審善根厚薄。於少所修起増上慢。學諸菩薩
T0220_.07.0837a12: 發誠諦言。便爲惡魔之所誑惑。謂彼菩薩見
T0220_.07.0837a13: 有男子或有女人。或有童男或有童女。現爲
T0220_.07.0837a14: 非人之所魅著。受諸苦惱不能遠離。即便輕
T0220_.07.0837a15: 爾發誠諦言。我若已從過去諸佛。受得無上
T0220_.07.0837a16: 正等菩提不退轉記。令此男子或女人等。不
T0220_.07.0837a17: 爲非人之所擾惱。彼隨我語速當捨去。是諸
T0220_.07.0837a18: 菩薩作此語已。爾時惡魔爲誑惑故。即便驅
T0220_.07.0837a19: 迫非人令去。所以者何。惡魔威力勝彼非人。
T0220_.07.0837a20: 是故非人受魔教勅即便捨去。時彼菩薩見
T0220_.07.0837a21: 此事已。歡喜踊躍作是念言。非人今去是
T0220_.07.0837a22: 吾威力。所以者何。非人隨我所發誓願即便
T0220_.07.0837a23: 放此。諸男女等無別縁故。是諸菩薩不能覺
T0220_.07.0837a24: 知惡魔所作。謂是己力妄生歡喜。恃此輕弄
T0220_.07.0837a25: 諸餘菩薩。言我已從過去諸佛受得無上正
T0220_.07.0837a26: 等菩提不退轉記。所發誓願皆不唐捐。汝等
T0220_.07.0837a27: 未蒙諸佛授記。不應相學發誠諦言。設有要
T0220_.07.0837a28: 期必空無果。是諸菩薩輕弄毀蔑餘菩薩故
T0220_.07.0837a29: 妄恃少能。於諸功徳生長多種増上慢故。遠
T0220_.07.0837b01: 離無上正等菩提。不能證得一切智智。是諸
T0220_.07.0837b02: 菩薩以無方便善巧力故。生長多種増上慢
T0220_.07.0837b03: 故。毀訾輕蔑餘菩薩故。雖勤精進而墮聲聞
T0220_.07.0837b04: 或獨覺地。是諸菩薩薄福徳故。所作善業發
T0220_.07.0837b05: 誠諦言皆動魔事。是諸菩薩不能親近供養
T0220_.07.0837b06: 恭敬尊重讃歎眞善知識。不能請問得不退
T0220_.07.0837b07: 轉菩薩行相。不能諮受諸惡魔軍所作事業。
T0220_.07.0837b08: 由斯魔縛轉復堅牢。所以者何。是諸菩薩不
T0220_.07.0837b09: 久修行六到彼岸。遠離般若波羅蜜多方便
T0220_.07.0837b10: 善巧。故爲惡魔之所誑惑。是故菩薩應善覺
T0220_.07.0837b11: 知諸惡魔事勤修善業。復次善現。有諸菩薩
T0220_.07.0837b12: 未久修行六到彼岸。遠離般若波羅蜜多方
T0220_.07.0837b13: 便善巧。故爲惡魔之所誑惑。謂有惡魔爲誑
T0220_.07.0837b14: 惑故。方便化作種種形像。至菩薩所作如是
T0220_.07.0837b15: 言。咄善男子。汝自知耶。過去諸佛已曾授
T0220_.07.0837b16: 汝大菩提記。汝於無上正等菩提。決定當得
T0220_.07.0837b17: 不復退轉。汝身父母兄弟姉妹親友眷屬乃
T0220_.07.0837b18: 至七世名字差別我悉善知。汝身生在某方
T0220_.07.0837b19: 某國某城某邑某聚落中。汝在某年某月某
T0220_.07.0837b20: 日某時某宿相王中生。如是惡魔若見菩薩
T0220_.07.0837b21: 禀性柔軟諸根昧鈍。便詐記言。汝於先世所
T0220_.07.0837b22: 禀根性已曾如是。若見菩薩禀性剛強諸根
T0220_.07.0837b23: 明利。便作記言。汝於先世所禀根性亦曾如
T0220_.07.0837b24: 是。若見菩薩居阿練若。或常乞食。或受一食。
T0220_.07.0837b25: 或一坐食。或一鉢食。或居塚間。或居露地。或
T0220_.07.0837b26: 居樹下。或糞掃衣。或但三衣。或常坐不臥。或
T0220_.07.0837b27: 如舊敷具。或少欲。或喜足。或樂遠離。或樂寂
T0220_.07.0837b28: 定。或具正念。或具妙慧。或不重利養。或不貴
T0220_.07.0837b29: 名譽。或好廉儉不塗其足。或省睡眠。或離掉
T0220_.07.0837c01: 擧。或好少言。或樂軟語。如是惡魔見此菩薩
T0220_.07.0837c02: 種種行已。便詐記言。汝於先世亦曾如是。所
T0220_.07.0837c03: 以者何。汝今成就如是如是。殊勝功徳世間
T0220_.07.0837c04: 同見。先世定應亦有如是殊勝功徳。應自慶
T0220_.07.0837c05: 慰勿得自輕。時彼菩薩聞此惡魔説其過去
T0220_.07.0837c06: 當來功徳。及説現在親友自身名等功徳。兼
T0220_.07.0837c07: 歎種種殊勝善根。歡喜踊躍起増上慢。凌蔑
T0220_.07.0837c08: 毀罵諸餘菩薩。爾時惡魔知其闇鈍生増上
T0220_.07.0837c09: 慢凌蔑他人。復告之言。汝定成就殊勝功徳。
T0220_.07.0837c10: 過去如來已授汝記。汝於無上正等菩提。定
T0220_.07.0837c11: 當證得不復退轉。已有如是瑞相現前。爾時
T0220_.07.0837c12: 惡魔爲擾亂故。或矯現作出家形像。或矯現
T0220_.07.0837c13: 作在家形像。或矯現作父母兄弟姉妹親友
T0220_.07.0837c14: 梵志師主天龍藥叉人非人等種種形像。至
T0220_.07.0837c15: 此菩薩所居之處。作如是言。過去如來久已
T0220_.07.0837c16: 授汝大菩提記。汝於無上正等菩提。決定當
T0220_.07.0837c17: 得不復退轉。所以者何。不退轉地菩薩行相
T0220_.07.0837c18: 汝皆具有。應自尊重莫生疑惑。時此菩薩聞
T0220_.07.0837c19: 彼語已。増上慢心轉復堅固。善現當知。如
T0220_.07.0837c20: 我所説不退轉地諸行状相。是諸菩薩實皆
T0220_.07.0837c21: 未有。善現當知。是諸菩薩魔所執持。爲魔所
T0220_.07.0837c22: 嬈不得自在。所以者何。是諸菩薩於不退轉
T0220_.07.0837c23: 諸行状相實皆非有。但聞惡魔詐説其徳及
T0220_.07.0837c24: 名字等。生増上慢凌蔑毀罵諸餘菩薩。是故
T0220_.07.0837c25: 善現。若諸菩薩欲得無上正等菩提。應善覺
T0220_.07.0837c26: 知諸惡魔事。復次善現。有諸菩薩魔所執持。
T0220_.07.0837c27: 爲魔所魅但聞名字妄生執著。所以者何。是
T0220_.07.0837c28: 諸菩薩未善修行六到彼岸及餘無量無邊佛
T0220_.07.0837c29: 法。由此因縁令魔得便。是諸菩薩不能了知
T0220_.07.0838a01: 四魔行相。由此因縁令魔得便。是諸菩薩不
T0220_.07.0838a02: 能了知五取蘊等無量法門。亦不了知有情
T0220_.07.0838a03: 諸法名字實相。由此因縁令魔得便。方便化
T0220_.07.0838a04: 作種種形像。告菩薩言。汝所修行願行已
T0220_.07.0838a05: 滿。當得無上正等菩提。汝成佛時當得如是
T0220_.07.0838a06: 功徳名號。謂彼惡魔知此菩薩長夜思願。我
T0220_.07.0838a07: 成佛時當得如是功徳名號。隨其思願而記
T0220_.07.0838a08: 説之。時此菩薩遠離般若波羅蜜多方便善
T0220_.07.0838a09: 巧。聞魔記説作是念言。此人奇哉爲我記説
T0220_.07.0838a10: 當得成佛功徳名號。與我長夜思願相應。由
T0220_.07.0838a11: 此故知過去諸佛必已授我大菩提記。我於
T0220_.07.0838a12: 無上正等菩提。決定當得不復退轉。我成佛
T0220_.07.0838a13: 時必定當得如是功徳尊貴名號。是諸菩薩
T0220_.07.0838a14: 如惡魔或魔眷屬。或魔所執諸沙門等。記
T0220_.07.0838a15: 説當來成佛名號。如是如是憍慢轉増。我於
T0220_.07.0838a16: 未來定當作佛。獲得如是功徳名號。諸餘菩
T0220_.07.0838a17: 薩無與我等。善現當知。如我所説不退轉地
T0220_.07.0838a18: 諸行状相。此諸菩薩皆未成就。但聞魔説成
T0220_.07.0838a19: 佛虚名。便生憍慢輕弄毀蔑餘菩薩衆。由此
T0220_.07.0838a20: 因縁是諸菩薩。遠離無上正等菩提。是諸菩
T0220_.07.0838a21: 薩遠離般若波羅蜜多方便善巧。棄捨善友。
T0220_.07.0838a22: 爲惡知識所攝受故。當墮聲聞或獨覺地。善
T0220_.07.0838a23: 現當知。是諸菩薩或有此身。還得正念至誠
T0220_.07.0838a24: 悔過捨憍慢心。親近供養眞淨善友。彼雖流
T0220_.07.0838a25: 轉生死多時。而後復依甚深般若波羅蜜多。
T0220_.07.0838a26: 漸次修學當證無上正等菩提。善現當知。是
T0220_.07.0838a27: 諸菩薩若有此身不得正念。不能悔過不捨
T0220_.07.0838a28: 慢心。不樂親承眞淨善友。彼定流轉生死多
T0220_.07.0838a29: 時。後雖精進修諸善業。而墮聲聞或獨覺地。
T0220_.07.0838b01: 譬如苾芻求聲聞果。於四重罪若隨犯一。便
T0220_.07.0838b02: 非沙門非釋迦子。彼於現在定不能得預流
T0220_.07.0838b03: 等果。妄執虚名菩薩亦爾。但聞魔説成佛空
T0220_.07.0838b04: 名。便起慢心輕弄毀蔑餘菩薩衆。當知此罪
T0220_.07.0838b05: 過彼苾芻所犯四重無邊倍數。置彼苾芻所
T0220_.07.0838b06: 犯四重。此菩薩罪過五無間亦無量倍。所以
T0220_.07.0838b07: 者何。是諸菩薩實不成就殊勝功徳。聞惡魔
T0220_.07.0838b08: 説成佛虚名。便自憍慢輕餘菩薩。是故此罪
T0220_.07.0838b09: 過五無間無量倍數。由此當知。若諸菩薩欲
T0220_.07.0838b10: 證無上正等菩提。應善覺知如是記説虚名
T0220_.07.0838b11: 號等微細魔事。復次善現。有諸菩薩修遠離
T0220_.07.0838b12: 行。謂隱山林空澤曠野。居阿練若宴坐思
T0220_.07.0838b13: 惟。時有惡魔來至其所。恭敬讃歎遠離功徳。
T0220_.07.0838b14: 謂作是言。善哉大士。能修如是眞遠離行。此
T0220_.07.0838b15: 遠離行一切如來應正等覺共所稱讃。天帝
T0220_.07.0838b16: 釋等諸天神仙。皆共守護供養尊重。應常住
T0220_.07.0838b17: 此勿往餘處。善現當知。我不稱歎諸菩薩衆
T0220_.07.0838b18: 常樂寂靜居阿練若曠野山林宴坐思惟修遠
T0220_.07.0838b19: 離行
T0220_.07.0838b20: 爾時善現便白佛言。諸菩薩衆應修何等眞
T0220_.07.0838b21: 遠離行。而佛世尊今作是説。我不稱歎諸菩
T0220_.07.0838b22: 薩衆常樂寂靜居阿練若。曠野山林宴坐思
T0220_.07.0838b23: 惟修遠離行。佛告善現。若諸菩薩或居山林
T0220_.07.0838b24: 空澤曠野阿練若處。或住城邑聚落王都喧
T0220_.07.0838b25: 雜之處。但能遠離煩惱惡業及諸聲聞獨覺作
T0220_.07.0838b26: 意。行深般若波羅蜜多方便善巧及修諸餘殊
T0220_.07.0838b27: 勝功徳。是名菩薩眞遠離行。此遠離行一切
T0220_.07.0838b28: 如來應正等覺共所稱歎。諸佛世尊皆共開
T0220_.07.0838b29: 許。諸菩薩衆常應修學。若晝若夜應正思惟
T0220_.07.0838c01: 精進修行此遠離法。是名菩薩修遠離行。此
T0220_.07.0838c02: 遠離行不雜聲聞獨覺作意。不雜一切煩惱惡
T0220_.07.0838c03: 業。離諸喧雜畢竟清淨。令諸菩薩疾證無上
T0220_.07.0838c04: 正等菩提。能盡未來度有情衆。善現當知。魔
T0220_.07.0838c05: 所稱讃隱於山林空澤曠野阿練若處。棄勝
T0220_.07.0838c06: 臥具宴坐思惟。非諸菩薩眞遠離行。所以者
T0220_.07.0838c07: 何。彼遠離行猶有喧雜。謂彼或雜惡業煩惱。
T0220_.07.0838c08: 或雜聲聞獨覺作意。於深般若波羅蜜多方便
T0220_.07.0838c09: 善巧。不能精進信受修學。不能圓滿一切智
T0220_.07.0838c10: 智。善現當知。有諸菩薩雖樂修行魔所稱讃
T0220_.07.0838c11: 遠離行法。而起憍慢不清淨心。輕蔑毀呰諸
T0220_.07.0838c12: 餘菩薩摩訶薩衆。謂有菩薩摩訶薩衆雖居
T0220_.07.0838c13: 城邑聚落王都。而心清淨不雜種種煩惱惡
T0220_.07.0838c14: 業及諸聲聞獨覺作意。精勤修學波羅蜜多
T0220_.07.0838c15: 及餘無量菩提分法。成熟有情嚴淨佛土。雖
T0220_.07.0838c16: 居憒閙而心寂靜。常樂修習眞遠離行。彼於
T0220_.07.0838c17: 如是眞淨菩薩摩訶薩衆。心生憍慢輕弄毀
T0220_.07.0838c18: 呰誹謗凌蔑。善現當知。是諸菩薩遠離般若
T0220_.07.0838c19: 波羅蜜多方便善巧。雖居曠野百踰繕那。其
T0220_.07.0838c20: 中絶無諸惡禽獸蛇蝎盜賊。唯有鬼神羅刹
T0220_.07.0838c21: 娑等遊止其中。彼居如是阿練若處。雖經一
T0220_.07.0838c22: 年或五或十或復乃至百千倶胝若過是數修
T0220_.07.0838c23: 遠離行。而不了知眞遠離行。謂諸菩薩雖居
T0220_.07.0838c24: 憒閙而心寂靜。遠離種種煩惱惡業及諸聲
T0220_.07.0838c25: 聞獨覺作意。發趣無上正等菩提。善現當知。
T0220_.07.0838c26: 是諸菩薩雖居曠野經歴多時。而雜聲聞獨
T0220_.07.0838c27: 覺作意。於彼二地深生樂著。依二地法修遠
T0220_.07.0838c28: 離行。復於此行深生耽染。彼雖如是修遠離
T0220_.07.0838c29: 行。而不稱順諸佛之心。善現當知。我所稱
T0220_.07.0839a01: 歎諸菩薩衆眞遠離行。是諸菩薩都不成就。
T0220_.07.0839a02: 彼於眞淨遠離行中。亦不見有相似行相。所
T0220_.07.0839a03: 以者何。彼於如是眞遠離行不生愛樂。但樂
T0220_.07.0839a04: 勤修聲聞獨覺空遠離行。善現當知。是諸菩
T0220_.07.0839a05: 薩修不眞淨遠離行時。魔來空中歡喜讃歎。
T0220_.07.0839a06: 告言大士。善哉善哉。汝能勤修眞遠離行。此
T0220_.07.0839a07: 遠離行一切如來應正等覺共所稱歎。汝於
T0220_.07.0839a08: 此行精勤修學。疾證無上正等菩提。善現當
T0220_.07.0839a09: 知。是諸菩薩執著如是二乘所修遠離行法
T0220_.07.0839a10: 以爲最勝。輕弄毀蔑住菩薩乘雖居憒閙而
T0220_.07.0839a11: 心寂靜成調善法。諸苾芻等言。彼不能修
T0220_.07.0839a12: 遠離行。身居憒閙心不寂靜無調善法。善現
T0220_.07.0839a13: 當知。是諸菩薩於佛所讃住眞遠離行菩薩
T0220_.07.0839a14: 摩訶薩輕弄毀呰。謂居憒閙心不寂靜。不能
T0220_.07.0839a15: 勤修眞遠離行。於諸如來所不稱讃。住眞喧
T0220_.07.0839a16: 雜行菩薩摩訶薩尊重讃歎。謂不喧雜其心
T0220_.07.0839a17: 寂靜。能正修行眞遠離行。善現當知。是諸
T0220_.07.0839a18: 菩薩於應親近恭敬供養如世尊者。而不親
T0220_.07.0839a19: 近供養恭敬反加輕蔑。於應遠離。不應親近
T0220_.07.0839a20: 恭敬供養如惡友者。而反親近供養恭敬如
T0220_.07.0839a21: 事世尊。善現當知。是諸菩薩遠離般若波羅
T0220_.07.0839a22: 蜜多方便善巧。妄起種種分別執著。所以者
T0220_.07.0839a23: 何。彼作是念。我所修學是眞遠離。故爲非
T0220_.07.0839a24: 人稱讃護念。居城邑者身心擾亂。誰當護念
T0220_.07.0839a25: 稱讃敬重。是諸菩薩由此因縁心多憍慢。輕
T0220_.07.0839a26: 蔑毀呰諸餘菩薩。煩惱惡業晝夜増長。善現
T0220_.07.0839a27: 當知。是諸菩薩於餘菩薩。爲旃荼羅穢汚菩
T0220_.07.0839a28: 薩摩訶薩衆。雖似菩薩摩訶薩相。而是天上
T0220_.07.0839a29: 人中大賊。誑惑天人阿素洛等。其身雖服沙
T0220_.07.0839b01: 門法衣。而心常懷盜賊意樂。諸有發趣菩薩
T0220_.07.0839b02: 乘者。不應親近供養恭敬尊重讃歎如是惡
T0220_.07.0839b03: 人。所以者何。此諸人等懷増上慢。外似菩薩
T0220_.07.0839b04: 内多煩惱。是故善現。若菩薩摩訶薩眞實不
T0220_.07.0839b05: 捨一切智智。不棄無上正等菩提。深心欣
T0220_.07.0839b06: 求一切智智。欲得無上正等菩提。普爲利
T0220_.07.0839b07: 樂諸有情者。不應親近供養恭敬尊重讃歎
T0220_.07.0839b08: 如是惡人。善現當知。諸菩薩摩訶薩常應
T0220_.07.0839b09: 精進修自事業。厭離生死不著三界。於彼惡
T0220_.07.0839b10: 賊旃荼羅人。常應發心慈悲喜捨。應作是念。
T0220_.07.0839b11: 我不應起如彼惡人所起過患。設當失念如
T0220_.07.0839b12: 彼暫起。即應覺知令速除滅。是故善現。諸
T0220_.07.0839b13: 菩薩摩訶薩欲證無上正等菩提。當善覺知
T0220_.07.0839b14: 諸惡魔事。應勤精進遠離除滅如彼菩薩所
T0220_.07.0839b15: 起過患。勤求無上正等菩提。善現當知。如
T0220_.07.0839b16: 是學者是爲菩薩方便善巧。如實覺知諸惡
T0220_.07.0839b17: 魔事
T0220_.07.0839b18:   第四分善友品第二十二之一
T0220_.07.0839b19: 爾時世尊復告善現。若菩薩摩訶薩。深心欲
T0220_.07.0839b20: 證無上菩提。常應親近供養恭敬尊重讃歎
T0220_.07.0839b21: 眞淨善友。具壽善現便白佛言。何等名爲諸
T0220_.07.0839b22: 菩薩摩訶薩眞淨善友。佛告善現。一切如來
T0220_.07.0839b23: 應正等覺。是諸菩薩摩訶薩衆眞淨善友。一
T0220_.07.0839b24: 切不退轉菩薩摩訶薩亦是菩薩摩訶薩衆眞
T0220_.07.0839b25: 淨善友。若餘菩薩及諸聲聞并餘善士能爲
T0220_.07.0839b26: 菩薩宣説開示甚深般若波羅蜜多相應法
T0220_.07.0839b27: 門。教誡教授諸菩薩衆。令種善根修菩薩
T0220_.07.0839b28: 行速圓滿者。亦是菩薩摩訶薩衆眞淨善友。
T0220_.07.0839b29: 甚深般若波羅蜜多相應經典。亦是菩薩摩
T0220_.07.0839c01: 訶薩衆眞淨善友。復次善現。布施淨戒安忍
T0220_.07.0839c02: 精進靜慮般若波羅蜜多。當知亦是諸菩薩
T0220_.07.0839c03: 衆眞淨善友。善現當知。如是六種波羅蜜多。
T0220_.07.0839c04: 亦是菩薩摩訶薩師。如是六種波羅蜜多。亦
T0220_.07.0839c05: 是菩薩摩訶薩導。如是六種波羅蜜多。亦是
T0220_.07.0839c06: 菩薩摩訶薩明。如是六種波羅蜜多。亦是菩
T0220_.07.0839c07: 薩摩訶薩照。如是六種波羅蜜多。亦是菩薩
T0220_.07.0839c08: 摩訶薩舍。如是六種波羅蜜多。亦是菩薩摩
T0220_.07.0839c09: 訶薩護。如是六種波羅蜜多。亦是菩薩摩訶
T0220_.07.0839c10: 薩歸。如是六種波羅蜜多。亦是菩薩摩訶薩
T0220_.07.0839c11: 趣。如是六種波羅蜜多。亦是菩薩摩訶薩
T0220_.07.0839c12: 洲。如是六種波羅蜜多。亦是菩薩摩訶薩
T0220_.07.0839c13: 父。如是六種波羅蜜多。亦是菩薩摩訶薩母。
T0220_.07.0839c14: 如是六種波羅蜜多。能令菩薩摩訶薩衆得
T0220_.07.0839c15: 微妙智生如實覺。疾證無上正等菩提。所以
T0220_.07.0839c16: 者何。一切菩薩摩訶薩衆。皆因六種波羅蜜
T0220_.07.0839c17: 多。修習般若波羅蜜多究竟圓滿。善現當知。
T0220_.07.0839c18: 過去如來應正等覺。已證無上正等菩提已
T0220_.07.0839c19: 涅槃。彼佛世尊。皆依六種波羅蜜多生
T0220_.07.0839c20: 一切智。未來如來應正等覺。當證無上正等
T0220_.07.0839c21: 菩提當般涅槃。彼佛世尊亦依六種波羅蜜
T0220_.07.0839c22: 多生一切智。現在十方無量無數無邊世界
T0220_.07.0839c23: 一切如來應正等覺。現證無上正等菩提。現
T0220_.07.0839c24: 爲有情宣説正法。彼佛世尊。亦依六種波羅
T0220_.07.0839c25: 蜜多生一切智。今我如來應正等覺。現證無
T0220_.07.0839c26: 上正等菩提。現爲有情宣説正法。亦依六種
T0220_.07.0839c27: 波羅蜜多生一切智。何以故。如是六種波羅蜜
T0220_.07.0839c28: 多。普能攝受三十七種菩提分法。若四梵住。
T0220_.07.0839c29: 若四攝事。若餘無量無邊佛法。若諸佛智。若
T0220_.07.0840a01: 自然智。不思議智。無敵對智。一切智智。悉
T0220_.07.0840a02: 皆攝在如是六種波羅蜜多。是故我説如是
T0220_.07.0840a03: 六種波羅蜜多。是諸菩薩摩訶薩衆眞淨善
T0220_.07.0840a04: 友。與諸菩薩摩訶薩衆。爲師爲導。爲明爲
T0220_.07.0840a05: 照。爲舍爲護。爲歸爲趣。爲洲父母。能令
T0220_.07.0840a06: 菩薩摩訶薩衆得微妙智。生如實覺。疾證無
T0220_.07.0840a07: 上正等菩提。作諸有情不希報友。是故善現。
T0220_.07.0840a08: 諸菩薩摩訶薩。應學六種波羅蜜多。復次善
T0220_.07.0840a09: 現。諸菩薩摩訶薩。欲學六種波羅蜜多。應於
T0220_.07.0840a10: 般若波羅蜜多甚深經典。至心聽聞受持讀
T0220_.07.0840a11: 誦。觀察義趣請決所疑。所以者何。如是般
T0220_.07.0840a12: 若波羅蜜多。能與六種波羅蜜多。爲尊爲
T0220_.07.0840a13: 導。能示能轉。爲生養母。所以者何。若離般
T0220_.07.0840a14: 若波羅蜜多。則無前五波羅蜜多。雖有布施
T0220_.07.0840a15: 淨戒安忍精進靜慮。而不名爲能到彼岸。是
T0220_.07.0840a16: 故善現。諸菩薩摩訶薩。欲得不隨他教行。欲
T0220_.07.0840a17: 住不隨他教地。欲斷一切有情疑。欲滿一切
T0220_.07.0840a18: 有情願。欲嚴淨佛土。欲成熟有情。應學般
T0220_.07.0840a19: 若波羅蜜多。所以者何。於此般若波羅蜜多
T0220_.07.0840a20: 甚深經中。廣説菩薩摩訶薩衆所應學法。一
T0220_.07.0840a21: 切菩薩摩訶薩衆。皆於其中應勤修學。若勤
T0220_.07.0840a22: 修學甚深般若波羅蜜多方便善巧。定證無
T0220_.07.0840a23: 上正等菩提。能盡未來利樂一切
T0220_.07.0840a24: 爾時善現便白佛言。甚深般若波羅蜜多以
T0220_.07.0840a25: 何爲相。佛告善現。甚深般若波羅蜜多無著
T0220_.07.0840a26: 爲相。具壽善現復白佛言。頗有因縁甚深般
T0220_.07.0840a27: 若波羅蜜多無著之相。餘一切法可説亦有
T0220_.07.0840a28: 無著相耶。佛告善現。如是如是。有因縁故。
T0220_.07.0840a29: 甚深般若波羅蜜多無著之相。餘一切法亦
T0220_.07.0840b01: 可説有此無著相。所以者何。以一切法無不
T0220_.07.0840b02: 皆如甚深般若波羅蜜多。是空遠離。是故善
T0220_.07.0840b03: 現。甚深般若波羅蜜多由無著相是空遠離。
T0220_.07.0840b04: 餘一切法由無著相亦空遠離。具壽善現復
T0220_.07.0840b05: 白佛言。若一切法皆空遠離。云何有情可得
T0220_.07.0840b06: 施設有染有淨。世尊。非空遠離法可説有染
T0220_.07.0840b07: 有淨。世尊。非空遠離能證無上正等菩提。非
T0220_.07.0840b08: 離空遠離有別法可得能證無上正等菩提。
T0220_.07.0840b09: 世尊云何。令我解佛所説甚深義趣。佛告善
T0220_.07.0840b10: 現。於意云何。有情長夜有我我所心執我我
T0220_.07.0840b11: 所不。善現答言。如是世尊。如是善逝。有情
T0220_.07.0840b12: 長夜有我我所心執著我我所。佛告善現。於
T0220_.07.0840b13: 意云何。有情所執我及我所空遠離不。善現
T0220_.07.0840b14: 答言。如是世尊。如是善逝。有情所執我及
T0220_.07.0840b15: 我所皆空遠離。佛告善現。於意云何。豈不
T0220_.07.0840b16: 有情由我我所執流轉生死。善現答言。如是
T0220_.07.0840b17: 世尊。如是善逝。諸有情類由我我所執流轉
T0220_.07.0840b18: 生死。佛告善現。如是有情流轉生死。施設雜
T0220_.07.0840b19: 染及清淨者。由諸有情虚妄執著我及我所
T0220_.07.0840b20: 説有雜染。而於其中無雜染者。由諸有情不
T0220_.07.0840b21: 妄執著我及我所説有清淨。而於其中無清
T0220_.07.0840b22: 淨者。是故善現。雖一切法皆空遠離。而諸
T0220_.07.0840b23: 有情亦可施設有染有淨。善現當知。若菩薩
T0220_.07.0840b24: 摩訶薩能如是行。名行般若波羅蜜多。具壽
T0220_.07.0840b25: 善現便白佛言。甚奇世尊。希有善逝。雖一切
T0220_.07.0840b26: 法皆空遠離。而諸有情有染有淨。世尊。若
T0220_.07.0840b27: 菩薩摩訶薩。能如是行則不行色。亦不行受
T0220_.07.0840b28: 想行識。世尊。若菩薩摩訶薩能如是行。世
T0220_.07.0840b29: 間天人阿素洛等皆不能伏。世尊。若菩薩摩
T0220_.07.0840c01: 訶薩能如是行。便勝一切聲聞獨覺所行之
T0220_.07.0840c02: 行至無勝處。所以者何。以諸佛性及如來性
T0220_.07.0840c03: 自然覺性一切智性皆不可勝。世尊。諸菩薩
T0220_.07.0840c04: 摩訶薩由此般若波羅蜜多相應作意。晝夜
T0220_.07.0840c05: 安住方便善巧。趣向無上正等菩提。疾證無
T0220_.07.0840c06: 上正等菩提。佛告善現。如是如是如汝所
T0220_.07.0840c07: 説。復次善現。於意云何。假使於此贍部洲中
T0220_.07.0840c08: 一切有情。非前非後皆得人身。得人身已皆
T0220_.07.0840c09: 發無上正等覺心。既發心已修諸菩薩摩訶
T0220_.07.0840c10: 薩行。皆證無上正等菩提。有善男子善女人
T0220_.07.0840c11: 等盡其形壽。以諸世間上妙樂具。供養恭敬
T0220_.07.0840c12: 尊重讃歎此諸如來應正等覺。復持如是所
T0220_.07.0840c13: 集善根。與諸有情平等共有迴向無上正等
T0220_.07.0840c14: 菩提。是善男子善女人等。由此因縁得福多
T0220_.07.0840c15: 不。善現答言。甚多世尊。甚多善逝。佛告善
T0220_.07.0840c16: 現若善男子善女人等。於大衆中宣説如是
T0220_.07.0840c17: 甚深般若波羅蜜多。施設建立分別開示令
T0220_.07.0840c18: 其易解。及住如是甚深般若波羅蜜多相應
T0220_.07.0840c19: 作意。此善男子善女人等。由是因縁所獲功
T0220_.07.0840c20: 徳。甚多於前無量無數。復次善現。於意云
T0220_.07.0840c21: 何。假使於此贍部洲中一切有情。非前非後
T0220_.07.0840c22: 皆得人身。得人身已皆發無上正等覺心。既
T0220_.07.0840c23: 發心已盡其形壽。以諸世間一切樂具。恭敬
T0220_.07.0840c24: 布施一切有情。復持如是布施善根。與諸有
T0220_.07.0840c25: 情平等共有迴向無上正等菩提。是諸菩薩
T0220_.07.0840c26: 摩訶薩衆。由此因縁得福多不。善現答言。甚
T0220_.07.0840c27: 多世尊。甚多善逝。佛告善現。若菩薩摩訶
T0220_.07.0840c28: 薩下至一日。安住般若波羅蜜多相應作意
T0220_.07.0840c29: 所獲功徳。甚多於前無量無數。所以者何。諸
T0220_.07.0841a01: 菩薩摩訶薩如如晝夜安住般若波羅蜜多
T0220_.07.0841a02: 相應作意。如是如是。堪爲一切有情福田。
T0220_.07.0841a03: 所以者何。是菩薩摩訶薩所起慈心。諸有
T0220_.07.0841a04: 情類無能及者。唯除如來應正等覺。何以故。
T0220_.07.0841a05: 一切如來應正等覺無與等故。一切如來應
T0220_.07.0841a06: 正等覺無譬喩故。一切如來應正等覺所成就
T0220_.07.0841a07: 法不思議故。善現。云何是菩薩摩訶薩能引
T0220_.07.0841a08: 爾許殊勝功徳。善現當知。是菩薩摩訶薩成
T0220_.07.0841a09: 就如是殊勝般若波羅蜜多。由此般若波羅
T0220_.07.0841a10: 蜜多。見諸有情受諸苦惱如被刑戮起大悲
T0220_.07.0841a11: 心。復以天眼觀諸世間。見有無邊諸有情
T0220_.07.0841a12: 類。成無間業墮無暇處受諸劇苦。或爲見網
T0220_.07.0841a13: 之所覆蔽不得正道。或復見有諸有情類。墮
T0220_.07.0841a14: 無暇處離諸有暇。見如是等諸有情已生大
T0220_.07.0841a15: 厭怖。普縁一切有情世間。起大慈悲相應
T0220_.07.0841a16: 作意。我當普爲一切有情作大依護。我當解
T0220_.07.0841a17: 脱一切有情所受苦惱。雖作是念。而不住此
T0220_.07.0841a18: 想亦不住餘想。善現當知。是名菩薩摩訶薩
T0220_.07.0841a19: 衆大慧光明。能證無上正等菩提。善現當知。
T0220_.07.0841a20: 是菩薩摩訶薩由住此住。能作一切世間福
T0220_.07.0841a21: 田。雖未證得一切智智。而於無上正等菩提
T0220_.07.0841a22: 得不退轉。堪受施主衣服飮食臥具醫藥及
T0220_.07.0841a23: 餘資具。善現當知。是菩薩摩訶薩善住般若
T0220_.07.0841a24: 波羅蜜多。故能畢竟報施主恩。亦能親近一
T0220_.07.0841a25: 切智智。是故善現。若菩薩摩訶薩。欲不虚
T0220_.07.0841a26: 受國王大臣及諸有情所有信施。欲示有情
T0220_.07.0841a27: 眞淨道路。欲爲有情作大明照。欲脱有情生
T0220_.07.0841a28: 死牢獄。欲施有情清淨法眼。應常安住甚深
T0220_.07.0841a29: 般若波羅蜜多相應作意。善現當知。若菩薩
T0220_.07.0841b01: 摩訶薩。常住般若波羅蜜多相應作意。是菩
T0220_.07.0841b02: 薩摩訶薩。於此作意恒時憶念。不令諸餘
T0220_.07.0841b03: 作意暫起。所有言説亦與般若波羅蜜多理
T0220_.07.0841b04: 趣相應。善現當知。是菩薩摩訶薩晝夜精勤。
T0220_.07.0841b05: 恒住般若波羅蜜多相應作意無時暫捨。譬
T0220_.07.0841b06: 如有人。先未曾有末尼寶珠。後時遇得歡喜
T0220_.07.0841b07: 自慶。遇縁還失生大憂惱。常懷歎惜未甞離
T0220_.07.0841b08: 念。思當何計還得此珠。彼人由是相應作意。
T0220_.07.0841b09: 縁此寶珠無時暫捨。諸菩薩摩訶薩亦復如
T0220_.07.0841b10: 是。應常安住甚深般若波羅蜜多相應作意。
T0220_.07.0841b11: 若不安住甚深般若波羅蜜多相應作意。則
T0220_.07.0841b12: 爲喪失一切智智相應作意。是故善現。諸菩
T0220_.07.0841b13: 薩摩訶薩。於深般若波羅蜜多相應作意。應
T0220_.07.0841b14: 常安住無得暫捨。爾時善現便白佛言。若一
T0220_.07.0841b15: 切法及諸作意。皆離自性空無所有。云何菩
T0220_.07.0841b16: 薩摩訶薩不離般若波羅蜜多一切智智相應
T0220_.07.0841b17: 作意。佛告善現。若菩薩摩訶薩知一切法及
T0220_.07.0841b18: 諸作意。皆離自性空無所有。是菩薩摩訶薩
T0220_.07.0841b19: 不離般若波羅蜜多一切智智相應作意。所
T0220_.07.0841b20: 以者何。甚深般若波羅蜜多一切智智及諸
T0220_.07.0841b21: 作意皆離自性空無所有。此中一切増減倶
T0220_.07.0841b22: 無。若正通達即名不離。具壽善現復白佛言。
T0220_.07.0841b23: 若深般若波羅蜜多自性常空無増無減。云
T0220_.07.0841b24: 何菩薩摩訶薩衆。修證般若波羅蜜多。便得
T0220_.07.0841b25: 無上正等菩提。佛告善現。諸菩薩摩訶薩修
T0220_.07.0841b26: 證般若波羅蜜多。於一切法無増無減。於菩
T0220_.07.0841b27: 薩摩訶薩亦無増減。如深般若波羅蜜多自
T0220_.07.0841b28: 性空故無増無減。諸法菩薩亦復如是。若菩
T0220_.07.0841b29: 薩摩訶薩能如是知。是則名爲修證般若波
T0220_.07.0841c01: 羅蜜多。由此因縁能疾證得所求無上正等
T0220_.07.0841c02: 菩提。善現當知。若菩薩摩訶薩聞説如是甚
T0220_.07.0841c03: 深般若波羅蜜多無増減時。不驚不怖不沈
T0220_.07.0841c04: 不沒亦無猶豫。是菩薩摩訶薩行深般若波
T0220_.07.0841c05: 羅蜜多。已到究竟安住菩薩不退轉地。疾證
T0220_.07.0841c06: 無上正等菩提。能盡未來度有情衆
T0220_.07.0841c07: 大般若波羅蜜多經卷第五百五十一
T0220_.07.0841c08:
T0220_.07.0841c09:
T0220_.07.0841c10:
T0220_.07.0841c11: 大般若波羅蜜多經卷第五百五
T0220_.07.0841c12: 十二
T0220_.07.0841c13:  *三藏法師玄奘奉  詔譯 
T0220_.07.0841c14:   第四分善友品第二十二之二
T0220_.07.0841c15: 爾時具壽善現復白佛言。世尊。爲即般若波
T0220_.07.0841c16: 羅蜜多能行般若波羅蜜多不。不爾善現。世
T0220_.07.0841c17: 尊。爲離般若波羅蜜多有法可得能行般若
T0220_.07.0841c18: 波羅蜜多不。不爾善現。世尊。爲即般若波羅
T0220_.07.0841c19: 蜜多空能行般若波羅蜜多不。不爾善現。世
T0220_.07.0841c20: 尊。爲離般若波羅蜜多空有法可得能行般
T0220_.07.0841c21: 若波羅蜜多不。不爾善現。世尊。爲即空能行
T0220_.07.0841c22: 般若波羅蜜多不。不爾善現。世尊。爲離空有
T0220_.07.0841c23: 法可得能行般若波羅蜜多不。不爾善現。世
T0220_.07.0841c24: 尊。爲即空能行空不。不爾善現。世尊。爲離空
T0220_.07.0841c25: 有法可得能行空不。不爾善現。世尊。爲即般
T0220_.07.0841c26: 若波羅蜜多能行空不。不爾善現。世尊。爲離
T0220_.07.0841c27: 般若波羅蜜多有法可得能行空不。不爾善
T0220_.07.0841c28: 現。世尊。爲即色能行般若波羅蜜多不。不爾
T0220_.07.0841c29: 善現。世尊。爲離色有法可得能行般若波羅
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