INBUDS
佛説佛母出生法藏般若波羅蜜多經 (No. 0228_ 施護譯 ) in Vol. 08
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T0228_.08.0590a01: 彼心無礙無著須菩提言。以無心故心無障
T0228_.08.0590a02: 礙亦無所著舍利子言。心義云何。須菩提言。
T0228_.08.0590a03: 舍利子。心於有無爲可生耶。爲可得耶。舍利
T0228_.08.0590a04: 子言。不也須菩提。是時須菩提告舍利子言。
T0228_.08.0590a05: 心於有無若不可得者。何故於心有所説耶。
T0228_.08.0590a06: 尊者舍利子讃須菩提言。善哉善哉。須菩提。
T0228_.08.0590a07: 誠如佛説。汝於無諍三昧行中最勝第一
T0228_.08.0590a08: 爾時尊者滿慈子白佛言。世尊。我亦樂説摩
T0228_.08.0590a09: 訶薩義。佛言。隨所樂説今正是時。滿慈子言。
T0228_.08.0590a10: 摩訶薩者所謂被大乘鎧以大乘法而自莊
T0228_.08.0590a11: 嚴安住大乘。是故説爲摩訶薩義。是時須菩
T0228_.08.0590a12: 提白佛言。世尊。所言菩薩摩訶薩被大乘鎧
T0228_.08.0590a13: 者。以何義故名大乘鎧。佛言。若菩薩摩訶薩
T0228_.08.0590a14: 作如是念。我應度無量無數衆生令至涅＊盤。
T0228_.08.0590a15: 雖度如是衆生。已於諸衆生無所度想。而無
T0228_.08.0590a16: 一衆生得涅＊盤者。何以故。一切法性本如是
T0228_.08.0590a17: 故離諸起作。須菩提。譬如幻師於四衢道以
T0228_.08.0590a18: 其幻法出多人聚出已即隱。須菩提。於汝意
T0228_.08.0590a19: 云何。是諸幻人有所從來有＊其實不。有所滅
T0228_.08.0590a20: 去有所壞不。須菩提言。不也世尊。佛言。須菩
T0228_.08.0590a21: 提。菩薩摩訶薩亦復如是。雖度無量無數衆
T0228_.08.0590a22: 生令至涅＊盤。而實無衆生有所度者若菩薩
T0228_.08.0590a23: 摩訶薩聞作是説不生驚怖。當知是菩薩摩
T0228_.08.0590a24: 訶薩被大乘鎧而自莊嚴
T0228_.08.0590a25: 爾時尊者須菩提白佛言。世尊。如我解佛所
T0228_.08.0590a26: 説義。菩薩摩訶薩若如是了知者。是爲被大
T0228_.08.0590a27: 乘鎧勇猛堅固而善莊嚴。佛言。須菩提。如是
T0228_.08.0590a28: 如是。何以故。彼一切智是無爲無作法。爲利
T0228_.08.0590a29: 衆生故起諸方便。而彼衆生亦是無爲無作
T0228_.08.0590b01: 法。須菩提言。誠如佛説。所以者何。色無縛無
T0228_.08.0590b02: 解。受想行識亦無縛無解。世尊。色眞如無縛
T0228_.08.0590b03: 無解。受想行識眞如亦無縛無解
T0228_.08.0590b04: 爾時尊者滿慈子白須菩提言。如尊者所説。
T0228_.08.0590b05: 色無縛無解。受想行識無縛無解。色眞如無
T0228_.08.0590b06: 縛無解。受想行識眞如無縛無解者。此中何
T0228_.08.0590b07: 等是色無縛無解。何等是受想行識無縳無
T0228_.08.0590b08: 解。何等是色眞如無縛無解。何等是受想行
T0228_.08.0590b09: 識眞如無縛無解。須菩提答言。滿慈子。汝今
T0228_.08.0590b10: 當知。幻人色無縛無解。幻人受想行識無縛
T0228_.08.0590b11: 無解。幻人色眞如無縛無解。幻人受想行識
T0228_.08.0590b12: 眞如無縛無解。何以故。無所有故無縛無解。
T0228_.08.0590b13: 離故無縛無解。不生故無縛無解。若菩薩摩
T0228_.08.0590b14: 訶薩如是了知者。是即安住大乘被大乘鎧
T0228_.08.0590b15: 大乘莊嚴。即時尊者滿慈子。聞是説已默然
T0228_.08.0590b16: 而住
T0228_.08.0590b17: 爾時尊者須菩提白佛言。世尊。如佛所言。菩
T0228_.08.0590b18: 薩摩訶薩安住大乘被大乘鎧大乘莊嚴。世
T0228_.08.0590b19: 尊以何義故爲名大乘。菩薩云何了知。是乘
T0228_.08.0590b20: 從何所出。出已於何所住。佛告須菩提。大乘
T0228_.08.0590b21: 者無限量無分數無邊際。以是義故名爲大
T0228_.08.0590b22: 乘。菩薩摩訶薩即如是了知。又言大乘從何
T0228_.08.0590b23: 所出住何處者。是乘從三界出住波羅蜜多。
T0228_.08.0590b24: 彼無所著故即住一切智。從是出生菩薩摩
T0228_.08.0590b25: 訶薩
T0228_.08.0590b26: 復次須菩提。若法無所出亦復無所住。以無
T0228_.08.0590b27: 住故即一切智無住相應。又此大乘亦無所
T0228_.08.0590b28: 有即無所出。無出故如是出。所以者何。若有
T0228_.08.0590b29: 所出若無所出。如是二法倶不可得而無所
T0228_.08.0590c01: 生。乃至一切法中。無法可出亦無非法可出。
T0228_.08.0590c02: 須菩提。菩薩摩訶薩般若波羅蜜多如是出
T0228_.08.0590c03: 生
T0228_.08.0590c04: 爾時尊者須菩提白佛言。世尊。如佛所説。彼
T0228_.08.0590c05: 大乘法於一切世間天人阿修羅中。而爲最
T0228_.08.0590c06: 勝與虚空等。如彼虚空能受無量無數衆生。
T0228_.08.0590c07: 彼大乘法亦復如是。能受無量無數衆生。世
T0228_.08.0590c08: 尊。菩薩摩訶薩於大乘法不見有來不見有
T0228_.08.0590c09: 去亦無住處。前際不可得後際不可得中際
T0228_.08.0590c10: 不可得。三世平等無所生故。是故大乘義如
T0228_.08.0590c11: 是説
T0228_.08.0590c12: 爾時世尊讃言。善哉善哉。須菩提。如是如是。
T0228_.08.0590c13: 須菩提。菩薩摩訶薩於大乘法如是修學。彼
T0228_.08.0590c14: 菩薩摩訶薩即得成就一切智
T0228_.08.0590c15: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0590c16: 第一
T0228_.08.0590c17:
T0228_.08.0590c18:
T0228_.08.0590c19:＊佛説佛母出生三法藏般若
T0228_.08.0590c20: 波羅蜜多經卷第二
T0228_.08.0590c21: 西天譯經三藏朝奉大夫試光祿卿
T0228_.08.0590c22: 傳法大師賜紫臣施護奉 詔譯
T0228_.08.0590c23: 了知諸行相品第一之二
T0228_.08.0590c24: 爾時尊者滿慈子白佛言。世尊。佛令須菩提
T0228_.08.0590c25: 説般若波羅蜜多。何故於今説大乘法。時尊
T0228_.08.0590c26: 者須菩提即白佛言。世尊。我所説大乘將無
T0228_.08.0590c27: 違彼般若波羅蜜多耶。佛言。不也須菩提。如
T0228_.08.0590c28: 汝所説隨順般若波羅蜜多
T0228_.08.0590c29: 是時須菩提承佛神力白佛言。世尊。我於前
T0228_.08.0591a01: 後中際求菩薩摩訶薩了不可得。何以故。色
T0228_.08.0591a02: 無邊。故菩薩摩訶薩亦無邊。受想行識無邊
T0228_.08.0591a03: 故菩薩摩訶薩亦無邊。色是菩薩無所有故
T0228_.08.0591a04: 不可得。受想行識是菩薩無所有故不可得。
T0228_.08.0591a05: 世尊。如是一切時一切處一切種。求菩薩摩
T0228_.08.0591a06: 訶薩畢竟不可得。般若波羅蜜多亦不可見
T0228_.08.0591a07: 不可得。乃至一切智亦不可見不可得。如是
T0228_.08.0591a08: 一切法於一切時一切處一切種。皆不可見
T0228_.08.0591a09: 不可得。云何爲法云何爲非法。當以何法教
T0228_.08.0591a10: 入般若波羅蜜多。世尊。菩薩但有名字。般若
T0228_.08.0591a11: 波羅蜜多亦但有名字。而彼名字亦無所生。
T0228_.08.0591a12: 世尊。如説我我法畢竟無所生。我無自性故
T0228_.08.0591a13: 一切法亦爾。此中云何色無著無生。云何受
T0228_.08.0591a14: 想行識無著無生。一切法無性故無著無生。
T0228_.08.0591a15: 以法無性故一切法無生。是故無生亦無生。
T0228_.08.0591a16: 我今即以無生法。教入般若波羅蜜多。世尊。
T0228_.08.0591a17: 若離無生法求一切法。乃至佛菩薩法了不
T0228_.08.0591a18: 可得。何以故。若離無生法者。菩薩摩訶薩無
T0228_.08.0591a19: 能成就彼菩提行。世尊。若菩薩摩訶薩聞作
T0228_.08.0591a20: 是説心無所動。不驚不怖亦不退沒。當知是
T0228_.08.0591a21: 菩薩摩訶薩行般若波羅蜜多。觀想般若波
T0228_.08.0591a22: 羅蜜多。世尊。若菩薩摩訶薩於般若波羅蜜
T0228_.08.0591a23: 多。若行若觀想時不受於色。不見色生不見
T0228_.08.0591a24: 色滅。如是不受受想行識。不見受想行識生
T0228_.08.0591a25: 不見受想行識滅。何以故。若色無生即非色。
T0228_.08.0591a26: 若色無滅即非色。此無生與色無二無別。無
T0228_.08.0591a27: 滅與色亦無二無別。若説色即是無二法。若
T0228_.08.0591a28: 受想行識無生即非受想行識。若受想行識
T0228_.08.0591a29: 無滅即非受想行識。此無生與受想行識無
T0228_.08.0591b01: 二無別。無滅與受想行識亦無二無別。若説
T0228_.08.0591b02: 受想行識即是無二法。世尊。菩薩摩訶薩於
T0228_.08.0591b03: 般若波羅蜜多。如是觀已。即於色受想行識。
T0228_.08.0591b04: 無所受無所生無所滅。乃至一切法一切相
T0228_.08.0591b05: 亦復如是。何以故。若色受想行識無生無滅
T0228_.08.0591b06: 即非色受想行識。此色受想行識與無生無
T0228_.08.0591b07: 滅無二無別。若説色受想行識即是無二法。」
T0228_.08.0591b08: 爾時尊者舍利子白須菩提言。如我解尊者
T0228_.08.0591b09: 須菩提所説義。菩薩即是無生法。若如是者
T0228_.08.0591b10: 云何菩薩爲利衆生故。有難行行及難行想。
T0228_.08.0591b11: 須菩提言。舍利子。我不欲令菩薩摩訶薩有
T0228_.08.0591b12: 難行行及難行想。何以故。若有難行想即不
T0228_.08.0591b13: 能利益無量無數衆生。若於一切衆生。生易
T0228_.08.0591b14: 想樂想父想母想及彼子想。如是即能利益
T0228_.08.0591b15: 無量無數衆生。菩薩摩訶薩於一切衆生當
T0228_.08.0591b16: 生如是想。我於一切時一切處解脱一切苦。
T0228_.08.0591b17: 一切衆生亦如是。於一切時一切處解脱一
T0228_.08.0591b18: 切苦。於一切處不捨衆生。普令衆生解脱苦
T0228_.08.0591b19: 蘊。於諸心意不生過失。菩薩摩訶薩於諸衆
T0228_.08.0591b20: 生若生如是心。即無難行行無難行想。舍利
T0228_.08.0591b21: 子。菩薩摩訶薩應生如是心。如我於一切時
T0228_.08.0591b22: 一切處一切種。畢竟無所有不可得故。彼一
T0228_.08.0591b23: 切法於一切時一切處一切種。亦畢竟無所
T0228_.08.0591b24: 有不可得。如是即於内外一切法生無所有
T0228_.08.0591b25: 想。若菩薩摩訶薩以如是心行。即無難行行
T0228_.08.0591b26: 無難行想
T0228_.08.0591b27: 復次尊者舍利子。汝先所言菩薩無生。如是
T0228_.08.0591b28: 如是。菩薩實無生。舍利子言。若菩薩無生。彼
T0228_.08.0591b29: 菩薩法豈無生耶。須菩提言。菩薩法亦無生。
T0228_.08.0591c01: 舍利子言。若菩薩法無生者。彼一切智爲無
T0228_.08.0591c02: 生不。須菩提言。一切智無生。舍利子言一切
T0228_.08.0591c03: 智法爲無生不。須菩提言。一切智法亦無生。
T0228_.08.0591c04: 舍利子言。若一切智法亦無生者。彼諸異生
T0228_.08.0591c05: 是無生不。須菩提言。諸異生類亦復無生。又
T0228_.08.0591c06: 言彼異生法爲無生不。須菩提言。諸異生法
T0228_.08.0591c07: 亦即無生。尊者舍利子白須菩提言。若菩薩
T0228_.08.0591c08: 菩薩法。一切智一切智法。異生異生法皆無
T0228_.08.0591c09: 生者。彼菩薩摩訶薩得一切智即是無生。得
T0228_.08.0591c10: 無生耶。尊者須菩提言。舍利子。我不欲令無
T0228_.08.0591c11: 生法有所得。何以故。無生法不可得故。舍利
T0228_.08.0591c12: 子言。無生法不得無生耶。須菩提言。如是如
T0228_.08.0591c13: 是。無生法不得無生。舍利子言。若彼法無生。
T0228_.08.0591c14: 無生亦無生不。須菩提言。生法無生。無生亦
T0228_.08.0591c15: 無生。舍利子言。若無生亦無生者。汝所言所
T0228_.08.0591c16: 樂説爲生爲無生。須菩提言。樂説亦無生。舍
T0228_.08.0591c17: 利子言。若樂説無生者所言無生不。須菩提
T0228_.08.0591c18: 言。所言所樂説一切皆無生。尊者舍利子讃
T0228_.08.0591c19: 須菩提言。善哉善哉。須菩提。汝於説法人中
T0228_.08.0591c20: 最勝第一。何以故。隨有所問而悉能答。於諸
T0228_.08.0591c21: 法相無動無壞。須菩提言。舍利子。法本如是。
T0228_.08.0591c22: 佛諸弟子於無依止法中。隨有所問而悉能
T0228_.08.0591c23: 答於諸法相無動無壞。何以故。一切法無所
T0228_.08.0591c24: 依止。舍利子白須菩提言。若一切法無所依
T0228_.08.0591c25: 止。菩薩摩訶薩依何波羅蜜多。須菩提言。依
T0228_.08.0591c26: 般若波羅蜜多。舍利子當如實知。彼一切法
T0228_.08.0591c27: 無依止故。諸波羅蜜多亦復如是。若菩薩摩
T0228_.08.0591c28: 訶薩聞此甚深般若波羅蜜多時應作是念。
T0228_.08.0591c29: 無説無示無聞無得。心無所動無所求相無
T0228_.08.0592a01: 所持相。當知是菩薩摩訶薩行無數般若波
T0228_.08.0592a02: 羅蜜多行不離是念
T0228_.08.0592a03: 爾時尊者舍利子白須菩提言。云何菩薩摩
T0228_.08.0592a04: 訶薩行般若波羅蜜多不離是念。若菩薩摩
T0228_.08.0592a05: 訶薩不離是念。即得不離般若波羅蜜多行。
T0228_.08.0592a06: 若菩薩摩訶薩不離般若波羅蜜多行。即得
T0228_.08.0592a07: 不離是念。須菩提。若菩薩摩訶薩不離是行
T0228_.08.0592a08: 不離是念者。彼一切衆生亦應得不離般若
T0228_.08.0592a09: 波羅蜜多行。何以故。一切衆生亦不離是行
T0228_.08.0592a10: 不離是念。須菩提言。舍利子。如汝所説成就
T0228_.08.0592a11: 我義。何以故。衆生無性故當知念亦無性。衆
T0228_.08.0592a12: 生離故當知念亦離。衆生無心故當知念亦
T0228_.08.0592a13: 無心。衆生無覺了故當知念亦無覺了。衆生
T0228_.08.0592a14: 知如實義故念亦知如實義。舍利子。我欲令
T0228_.08.0592a15: 諸菩薩摩訶薩如是行般若波羅蜜多
T0228_.08.0592a16: 帝釋天主品第二
T0228_.08.0592a17: 爾時帝釋天主。與四十千天衆倶來會中。四
T0228_.08.0592a18: 大天王與二十千天衆。娑婆世界主大梵天
T0228_.08.0592a19: 王與十千梵衆。淨居天子與千天衆。如是等
T0228_.08.0592a20: 皆來集會。彼諸天子所有業報光明。以佛威
T0228_.08.0592a21: 神勝光明故皆悉不現
T0228_.08.0592a22: 是時帝釋天主白尊者須菩提言。我等諸天
T0228_.08.0592a23: 乃至梵衆。皆悉來集樂欲聽受。尊者須菩提。
T0228_.08.0592a24: 爲諸菩薩摩訶薩宣説般若波羅蜜多。令諸
T0228_.08.0592a25: 菩薩云何安住。云何修學云何相應。須菩提
T0228_.08.0592a26: 言。憍尸迦。今此天子衆中。以佛威神加持
T0228_.08.0592a27: 力故。若有未發阿耨多羅三藐三菩提心者
T0228_.08.0592a28: 應當發心。若已入正位者。即不堪任發阿耨
T0228_.08.0592a29: 多羅三藐三菩提心。何以故。彼於輪迴有所
T0228_.08.0592b01: 縛故。如是等人若有能發阿耨多羅三藐三
T0228_.08.0592b02: 菩提心者。我亦隨喜勸令發心。於其善根使
T0228_.08.0592b03: 不斷絶
T0228_.08.0592b04: 爾時世尊讃言。善哉善哉。須菩提。汝善勸導
T0228_.08.0592b05: 諸菩薩摩訶薩。令於般若波羅蜜多而得相
T0228_.08.0592b06: 應。須菩提白佛言。世尊。佛於衆生有大恩徳。
T0228_.08.0592b07: 我今爲報佛恩故如是勸導。何以故。過去如
T0228_.08.0592b08: 來應供正等正覺所有弟子。亦爲報佛恩故
T0228_.08.0592b09: 勸導諸菩薩摩訶薩。令諸菩薩如其梵行住
T0228_.08.0592b10: 眞實法。亦教成就般若波羅蜜多。以如是行
T0228_.08.0592b11: 故發生無上智。世尊。我今亦如是攝受護持
T0228_.08.0592b12: 諸菩薩摩訶薩。以我如是攝受護持因縁力
T0228_.08.0592b13: 故諸菩薩摩訶薩速得成就阿耨多羅三藐三
T0228_.08.0592b14: 菩提
T0228_.08.0592b15: 爾時尊者須菩提告帝釋天主言。汝等諦聽。
T0228_.08.0592b16: 如理思惟。我今宣説菩薩摩訶薩般若波羅
T0228_.08.0592b17: 蜜多安住空法。令諸菩薩被大乘鎧大乘莊
T0228_.08.0592b18: 嚴。當知般若波羅蜜多。所謂不住五蘊。不住
T0228_.08.0592b19: 眼根不住色境。不住眼識不住眼觸亦復不
T0228_.08.0592b20: 住眼觸所生諸受。如是不住耳鼻舌身意根。
T0228_.08.0592b21: 不住聲香味觸法境。不住耳鼻舌身意識。不
T0228_.08.0592b22: 住耳觸乃至意觸。亦復不住耳觸乃至意觸
T0228_.08.0592b23: 所生諸受。不住地水火風空識界。不住念處
T0228_.08.0592b24: 正勤神足根力覺道。不住須陀洹果。不住斯
T0228_.08.0592b25: 陀含果。不住阿那含果。不住阿羅漢果。不住
T0228_.08.0592b26: 縁覺果。不住佛地。以如是不住五蘊乃至不
T0228_.08.0592b27: 住佛地故。不住色受想行識若常若無常。不
T0228_.08.0592b28: 住色受想行識若苦若樂。不住色受想行識
T0228_.08.0592b29: 若空若不空。不住色受想行識若我若無我。
T0228_.08.0592c01: 不住色受想行識若淨若染。不住色法有所
T0228_.08.0592c02: 得空。不住受想行識有所得空。不住須陀洹
T0228_.08.0592c03: 無爲果。不住斯陀含無爲果。不住阿那含無
T0228_.08.0592c04: 爲果。不住阿羅漢無爲果。不住縁覺無爲果。
T0228_.08.0592c05: 不住佛法。不住須陀洹福田。不住須陀洹七
T0228_.08.0592c06: 往來身。不住斯陀含福田。不住斯陀含畢竟
T0228_.08.0592c07: 一來此世盡苦邊際。不住阿那含福田。不住
T0228_.08.0592c08: 阿那含不還此世於彼涅盤。不住阿羅漢
T0228_.08.0592c09: 福田。不住阿羅漢現世入於無餘＊涅盤。不
T0228_.08.0592c10: 住縁覺福田。不住縁覺出過聲聞不及佛地
T0228_.08.0592c11: 而趣涅＊盤。不住諸佛最上福田。不住佛法出
T0228_.08.0592c12: 過異生及聲聞縁覺地。利益無量無數衆生。
T0228_.08.0592c13: 復令無量無數百千倶胝那庾多衆生。不趣
T0228_.08.0592c14: 聲聞縁覺無餘涅＊盤。決定趣證正等正覺無
T0228_.08.0592c15: 上涅＊盤建立佛事。諸如是等皆悉不住
T0228_.08.0592c16: 爾時尊者舍利子即起是念。若諸如來出過
T0228_.08.0592c17: 異生及聲聞縁覺地。利益無量無數衆生。復
T0228_.08.0592c18: 令無量無數百千倶胝那庾多衆生。不趣聲
T0228_.08.0592c19: 聞縁覺無餘涅＊盤。決定趣證正等正覺無上
T0228_.08.0592c20: 涅＊盤。建立佛事。於如是法皆不住者當於何
T0228_.08.0592c21: 住
T0228_.08.0592c22: 是時尊者須菩提。承佛威神知其念已。即謂
T0228_.08.0592c23: 尊者舍利子言。舍利子。於汝意云何。如來應
T0228_.08.0592c24: 供正等正覺有法可住不。舍利子言。不也須
T0228_.08.0592c25: 菩提。如來應供正等正覺無法可住。何以故。
T0228_.08.0592c26: 彼無住心名爲如來。不住有爲界不住無爲
T0228_.08.0592c27: 界。不住彼中故。須菩提告言。如是如是。舍利
T0228_.08.0592c28: 子。諸菩薩摩訶薩應當如彼如來應供正等
T0228_.08.0592c29: 正覺所住而住。如是住者非有所住非無所
T0228_.08.0593a01: 住。非爲決定非不決定。菩薩摩訶薩如是學
T0228_.08.0593a02: 者。而善安住無住相應。菩薩摩訶薩如是學
T0228_.08.0593a03: 者。是行般若波羅蜜多行
T0228_.08.0593a04: 爾時會中有諸天子作是思惟。諸夜叉衆所
T0228_.08.0593a05: 有語言文字章句尚可了知。而尊者須菩提
T0228_.08.0593a06: 所説諸法。我等天衆無能解了。時須菩提知
T0228_.08.0593a07: 諸天子於其色心所思念已。告諸天子言。汝
T0228_.08.0593a08: 等當知。彼一切法無説無示無聞無得。離諸
T0228_.08.0593a09: 分別無所了知。是時諸天子衆復作是念。如
T0228_.08.0593a10: 尊者須菩提所説轉復難解。廣大深遠最上
T0228_.08.0593a11: 微妙。我等天衆難可得入
T0228_.08.0593a12: 爾時尊者須菩提又復知諸天子心所念已。
T0228_.08.0593a13: 即時告言。汝等當知。若欲得須陀洹果。欲住
T0228_.08.0593a14: 須陀洹果者當住是忍。若欲得斯陀含果欲
T0228_.08.0593a15: 住斯陀含果。若欲得阿那含果欲住阿那含
T0228_.08.0593a16: 果。若欲得阿羅漢果欲住阿羅漢果。若欲得
T0228_.08.0593a17: 縁覺果欲住縁覺果。若欲得阿耨多羅三藐
T0228_.08.0593a18: 三菩提果。欲住阿耨多羅三藐三菩提果者
T0228_.08.0593a19: 皆住是忍。時諸天子聞是説已又復思。當惟
T0228_.08.0593a20: 有何人能聽受尊者須菩提説法。時須菩提
T0228_.08.0593a21: 承佛威神。又知其念。重復告言。諸天子衆汝
T0228_.08.0593a22: 等當知。彼諸幻人而能聽受我所説法。何以
T0228_.08.0593a23: 故。彼於諸法無聞無證。是時諸天子衆白須
T0228_.08.0593a24: 菩提言。云何尊者。一切衆生爲如幻不。須菩
T0228_.08.0593a25: 提言。一切衆生皆悉如幻亦復如夢。所以者
T0228_.08.0593a26: 何。一切衆生與其幻夢無二無別。以如是故
T0228_.08.0593a27: 彼一切法亦如幻夢。所有須陀洹須陀洹果。
T0228_.08.0593a28: 斯陀含斯陀含果。阿那含阿那含果。阿羅漢
T0228_.08.0593a29: 阿羅漢果。縁覺縁覺果。皆如幻如夢。彼阿耨
T0228_.08.0593b01: 多羅三藐三菩提果亦如幻如夢
T0228_.08.0593b02: 爾時諸天子衆復白尊者須菩提言。若阿耨
T0228_.08.0593b03: 多羅三藐三菩提。説如幻夢者。彼涅＊盤法亦
T0228_.08.0593b04: 如幻夢耶。須菩提言。如是涅＊盤亦如幻夢況
T0228_.08.0593b05: 餘法耶。諸天子言。彼涅＊盤法何故亦説如幻
T0228_.08.0593b06: 夢耶。須菩提言。若復有法過涅＊盤者我亦説
T0228_.08.0593b07: 爲如幻如夢。何以故。而彼幻夢與涅＊盤法無
T0228_.08.0593b08: 二無別故
T0228_.08.0593b09: 爾時尊者舍利子。尊者滿慈子。尊者摩訶倶
T0228_.08.0593b10: 絺羅。尊者摩訶迦旃延。尊者摩訶迦葉。如
T0228_.08.0593b11: 是等大聲聞衆。并諸菩薩摩訶薩衆。倶白尊
T0228_.08.0593b12: 者須菩提言。如尊者所説般若波羅蜜多。何
T0228_.08.0593b13: 人能受其義。是時阿難。即告衆言。所有不退
T0228_.08.0593b14: 轉菩薩摩訶薩具正見人。及彼漏盡諸阿羅
T0228_.08.0593b15: 漢。當知是等。於須菩提所説般若波羅蜜多
T0228_.08.0593b16: 能受其義
T0228_.08.0593b17: 爾時須菩提告諸衆言。我所説般若波羅蜜
T0228_.08.0593b18: 多無能受者。何以故。此中無法宣説。無法表
T0228_.08.0593b19: 示無所分別無所了知。以無説示無了知故。
T0228_.08.0593b20: 般若波羅蜜多。如是宣説如是聽受
T0228_.08.0593b21: 是時帝釋天主即作是念。今尊者須菩提。宣
T0228_.08.0593b22: 説如是甚深正法。我當化諸妙華以散其上。
T0228_.08.0593b23: 作是念已即時化出無數妙華。散於尊者須
T0228_.08.0593b24: 菩提上。是時須菩提即作是念。此所化出無
T0228_.08.0593b25: 數妙華。我於三十三天上曾所未見。此華殊
T0228_.08.0593b26: 妙非樹所生。時帝釋天主知尊者須菩提心
T0228_.08.0593b27: 所念已。即白須菩提言。此華非生法。何以故。
T0228_.08.0593b28: 不從心生不從樹出。須菩提言。憍尸迦。此華
T0228_.08.0593b29: 若不從樹生又非心出者即是無生。若其無
T0228_.08.0593c01: 生即不名華。帝釋天主即作是念。此尊者須
T0228_.08.0593c02: 菩提智慧甚深。於名句文而善宣説。隨其所
T0228_.08.0593c03: 説不壞假名説如實義。作是念已即白須菩
T0228_.08.0593c04: 提言。如尊者所説。菩薩摩訶薩應如是學
T0228_.08.0593c05: 爾時尊者須菩提告帝釋天主言。憍尸迦。如
T0228_.08.0593c06: 是如是。菩薩摩訶薩當如是學。如是學者不
T0228_.08.0593c07: 學須陀洹果。不學斯陀含果。不學阿那含
T0228_.08.0593c08: 果。不學阿羅漢果。不學縁覺果。若不學如
T0228_.08.0593c09: 是果是即學一切智安住佛法。如是安住者
T0228_.08.0593c10: 即學無量無邊佛法。如是學者雖學色法無
T0228_.08.0593c11: 所増減。雖學受想行識亦無所増減。若於色
T0228_.08.0593c12: 受想行識不増減學者。即不取色學不取受
T0228_.08.0593c13: 想行識學。不捨色學不捨受想行識學。若法
T0228_.08.0593c14: 無取無捨即法無生無滅。若了一切法無取
T0228_.08.0593c15: 無捨無生無滅。如是學者是即名爲學一切
T0228_.08.0593c16: 智。出生一切智
T0228_.08.0593c17: 爾時尊者舍利子白須菩提言。若菩薩摩訶
T0228_.08.0593c18: 薩。於法無所取故。學無生滅故。學者彼一切
T0228_.08.0593c19: 智。亦無所取故。學無生滅故。學菩薩摩訶薩。
T0228_.08.0593c20: 若如是學者。當爲修學一切智不。須菩提言。
T0228_.08.0593c21: 如是如是。彼一切智乃至一切佛法。無所取
T0228_.08.0593c22: 無生滅。如是修學者。是爲菩薩摩訶薩學一
T0228_.08.0593c23: 切智
T0228_.08.0593c24: 爾時帝釋天主。白尊者舍利子言。菩薩摩訶
T0228_.08.0593c25: 薩。般若波羅蜜多當於何求。舍 子言。憍尸
T0228_.08.0593c26: 迦。菩薩摩訶薩般若波羅蜜多。當於須菩提
T0228_.08.0593c27: 所轉中求。帝釋天主言。尊者舍利子。彼須菩
T0228_.08.0593c28: 提所説般若波羅蜜多。是何神力所加持故。
T0228_.08.0593c29: 舍利子言。憍尸迦。當知是佛神力所加持故
T0228_.08.0594a01: 是時尊者須菩提。告帝釋天主言。我所説般
T0228_.08.0594a02: 若波羅蜜多。當知皆是如來神力所加持故。
T0228_.08.0594a03: 所言菩薩摩訶薩般若波羅蜜多當於何求
T0228_.08.0594a04: 者。當知菩薩摩訶薩般若波羅蜜多。不應於
T0228_.08.0594a05: 色中求。不應離色中求。如是不應於受想行
T0228_.08.0594a06: 識中求。不應離受想行識中求。何以故。色非
T0228_.08.0594a07: 般若波羅蜜多。離色亦非般若波羅蜜多。受
T0228_.08.0594a08: 想行識非般若波羅蜜多。離受想行識亦非
T0228_.08.0594a09: 般若波羅蜜多。帝釋天主言。尊者須菩提。大
T0228_.08.0594a10: 波羅蜜多是般若波羅蜜多耶。無量波羅蜜
T0228_.08.0594a11: 多是般若波羅蜜多耶。無邊波羅蜜多是般
T0228_.08.0594a12: 若波羅蜜多耶。須菩提言。如是如是。憍尸
T0228_.08.0594a13: 迦。大波羅蜜多是謂般若波羅蜜多。無量
T0228_.08.0594a14: 波羅蜜多是謂般若波羅蜜多。無邊波羅蜜
T0228_.08.0594a15: 多是謂般若波羅蜜多。何以故。色廣大故
T0228_.08.0594a16: 般若波羅蜜多亦廣大。受想行識廣大故。般
T0228_.08.0594a17: 若波羅蜜多亦廣大。色受想行識無量故。般
T0228_.08.0594a18: 若波羅蜜多亦無量。色受想行識無邊故。般
T0228_.08.0594a19: 若波羅蜜多亦無邊
T0228_.08.0594a20: 復次憍尸迦。縁無邊故即般若波羅蜜多無
T0228_.08.0594a21: 邊。以般若波羅蜜多無邊故衆生亦無邊。以
T0228_.08.0594a22: 何義故名縁無邊。所謂色受想行識。前際不
T0228_.08.0594a23: 可得中際不可得後際不可得。乃至一切法
T0228_.08.0594a24: 於前後中際亦不可得。以是義故名縁無邊。
T0228_.08.0594a25: 即般若波羅蜜多無邊。又復以何義故説衆
T0228_.08.0594a26: 生無邊。憍尸迦當知。前後中際無衆生可得。
T0228_.08.0594a27: 帝釋天主言。云何須菩提。彼衆生界豈無邊
T0228_.08.0594a28: 耶。須菩提言。衆生無量算數不及。以是義故
T0228_.08.0594a29: 衆生無邊。帝釋天主。復白尊者須菩提言。所
T0228_.08.0594b01: 言衆生者以何義故名爲衆生。須菩提言。一
T0228_.08.0594b02: 切法義是衆生義。憍尸迦。於汝意云何。當説
T0228_.08.0594b03: 何義爲衆生義。帝釋天主言。如我意者。非法
T0228_.08.0594b04: 義是衆生義。非非法義是衆生義。當知衆生
T0228_.08.0594b05: 無本無因無我無縁。而以方便立彼名字。須
T0228_.08.0594b06: 菩提言。憍尸迦。我先所説衆生無邊。於汝意
T0228_.08.0594b07: 云何。實有衆生可説可示不。帝釋天主言。不
T0228_.08.0594b08: 也須菩提。時須菩提言。若諸衆生無有其實
T0228_.08.0594b09: 不可説示者。是故我説衆生無邊。憍尸迦。假
T0228_.08.0594b10: 使如來應供正等正覺。住壽如兢伽沙劫。以
T0228_.08.0594b11: 方便語言。説一切衆生若已生若現生若當
T0228_.08.0594b12: 生。若已滅若現滅若當滅。而能説其邊際不。
T0228_.08.0594b13: 帝釋天主言。不也須菩提。何以故。一切衆生
T0228_.08.0594b14: 本來清淨。須菩提言。如是衆生無邊故。當知
T0228_.08.0594b15: 般若波羅蜜多亦無邊。是時會中帝釋天主
T0228_.08.0594b16: 大梵天王。及大世主并餘諸天。天女神仙衆
T0228_.08.0594b17: 等。倶白佛言。快哉善哉。如來出世。尊者須菩
T0228_.08.0594b18: 提。能善宣説般若波羅蜜多。菩薩摩訶薩受
T0228_.08.0594b19: 持此法。若不離諸佛如來般若波羅蜜多者。
T0228_.08.0594b20: 我當尊敬如諸佛想
T0228_.08.0594b21: 爾時世尊。告帝釋天主大梵天王并餘一切
T0228_.08.0594b22: 天仙衆言。如是如是。汝等當知。我於往昔最
T0228_.08.0594b23: 上燈城燃燈如來應供正等正覺所修菩提
T0228_.08.0594b24: 行。我於爾時亦不離般若波羅蜜多。彼燃燈
T0228_.08.0594b25: 如來。即爲我授阿耨多羅三藐三菩提記作
T0228_.08.0594b26: 如是言。汝於來世過阿僧祇劫當得成佛。號
T0228_.08.0594b27: 釋迦牟尼如來應供正等正覺明行足善逝世
T0228_.08.0594b28: 間解無上士調御丈夫天人師佛世尊。是時
T0228_.08.0594b29: 帝釋天主并諸天衆。倶白佛言。希有世尊。希
T0228_.08.0594c01: 有善逝。此般若波羅蜜多能攝一切智。菩薩
T0228_.08.0594c02: 摩訶薩當如是學
T0228_.08.0594c03: 寶塔功徳品第三之一
T0228_.08.0594c04: 爾時世尊。普告四衆苾芻苾芻尼優婆塞優
T0228_.08.0594c05: 婆夷帝釋天主等。欲界諸天衆。大梵天王等。
T0228_.08.0594c06: 色界諸天衆。乃至色究竟天。一切天子衆。
T0228_.08.0594c07: 汝等當知。若有善男子善女人。於此甚深般
T0228_.08.0594c08: 若波羅蜜多法門能聽受讀誦。如説修行者。
T0228_.08.0594c09: 是人不爲魔及魔民人非人等伺得其便。不
T0228_.08.0594c10: 爲惡毒所能傷害。不以横夭捨其壽命
T0228_.08.0594c11: 復次若有善男子善女人。於此般若波羅蜜
T0228_.08.0594c12: 多。未能聽受讀誦者。所有已發阿耨多羅三
T0228_.08.0594c13: 藐三菩提心。諸天子衆往彼人所爲作護念。
T0228_.08.0594c14: 勸令於此般若波羅蜜多。聽受讀誦如説修
T0228_.08.0594c15: 行
T0228_.08.0594c16: 復次若有善男子善女人。於此般若波羅蜜
T0228_.08.0594c17: 多。受持讀誦如説修行者。是人若在空室若
T0228_.08.0594c18: 入衆中。若在樹下及曠野處。若行道路及非
T0228_.08.0594c19: 道中乃至大海。如是等處若行若住若坐若
T0228_.08.0594c20: 臥。離諸怖畏諸天護念
T0228_.08.0594c21: 爾時四大天王白佛言。世尊。若有善男子善
T0228_.08.0594c22: 女人。於此般若波羅蜜多。聽受讀誦如説修
T0228_.08.0594c23: 行者。我當往彼護念其人。使令精進不生退
T0228_.08.0594c24: 屈
T0228_.08.0594c25: 爾時帝釋天主白佛言。世尊。若善男子善女
T0228_.08.0594c26: 人。於此般若波羅蜜多。聽受讀誦如説修行
T0228_.08.0594c27: 者。我亦往護其人令無衰惱
T0228_.08.0594c28: 爾時大梵天王并諸梵衆。倶白佛言。世尊。若
T0228_.08.0594c29: 善男子善女人。於此般若波羅蜜多。聽受讀
T0228_.08.0595a01: 誦如説修行者。我當往護其人令無衰惱
T0228_.08.0595a02: 爾時帝釋天主復白佛言。希有世尊。此甚深
T0228_.08.0595a03: 般若波羅蜜多。善男子善女人受持讀誦者。
T0228_.08.0595a04: 於現世中獲如是功徳。云何世尊。若人受持
T0228_.08.0595a05: 此般若波羅蜜多。而能攝諸波羅蜜多不。佛
T0228_.08.0595a06: 言。憍尸迦如是。若人受持此般若波羅蜜多。
T0228_.08.0595a07: 即能攝諸波羅蜜多。憍尸迦。此般若波羅蜜
T0228_.08.0595a08: 多。若人受持讀誦者。所有功徳廣大甚深。汝
T0228_.08.0595a09: 當諦聽。如善作意。當爲汝説。帝釋天主言。善
T0228_.08.0595a10: 哉世尊。願爲宣説。佛言。憍尸迦。我此般若波
T0228_.08.0595a11: 羅蜜多法門。不爲一切惡法損惱破壞。若諸
T0228_.08.0595a12: 惡法起時欲生損惱。彼法即當漸自銷滅。雖
T0228_.08.0595a13: 復暫起而不爲害。何以故。憍尸迦當知。此善
T0228_.08.0595a14: 男子善女人。以受持讀誦般若波羅蜜多功
T0228_.08.0595a15: 徳力故。惡法雖生而自銷滅。憍尸迦。譬如世
T0228_.08.0595a16: 間有諸毒蛇周行求食。見諸小蟲即欲食噉。
T0228_.08.0595a17: 是時有藥名爲末祇能銷諸毒。而彼小蟲即
T0228_.08.0595a18: 詣藥所。是時毒蛇聞是藥氣即自退還。彼諸
T0228_.08.0595a19: 小蟲不爲所食。何以故。此末祇藥能銷諸毒。
T0228_.08.0595a20: 憍尸迦。善男子善女人亦復如是。於此般若
T0228_.08.0595a21: 波羅蜜多受持讀誦。自所宣説或爲他説如
T0228_.08.0595a22: 説修行。是人不爲一切惡法所能傷害。惡法
T0228_.08.0595a23: 雖生即自銷滅。何以故。當知皆是般若波羅
T0228_.08.0595a24: 蜜多功徳力故。在在處處無所動轉。般若
T0228_.08.0595a25: 波羅蜜多。能除貪等一切煩惱。而能趣證無
T0228_.08.0595a26: 上涅＊盤。憍尸迦。若有受持讀誦此般若波羅
T0228_.08.0595a27: 蜜多者。彼四大天王。帝釋天主。大梵天王。
T0228_.08.0595a28: 乃至諸佛菩薩。常護是人令無衰惱
T0228_.08.0595a29: 復次憍尸迦。若善男子善女人。受持讀誦此
T0228_.08.0595b01: 般若波羅蜜多者。是人常出信順語言。柔軟
T0228_.08.0595b02: 語言。白淨語言。不雜語言。不生忿怒。不爲我
T0228_.08.0595b03: 慢所覆。常生慈心。不起恨恚忿等煩惱不令
T0228_.08.0595b04: 増長。彼善男子善女人常作是念。我爲趣求
T0228_.08.0595b05: 阿耨多羅三藐三菩提故。於損惱法不應生
T0228_.08.0595b06: 瞋。何以故。瞋法若生諸根變異。調善色相非
T0228_.08.0595b07: 所和合。作是念已安住正念。憍尸迦。彼善男
T0228_.08.0595b08: 子善女人。以受持讀誦般若波羅蜜多故。於
T0228_.08.0595b09: 現世中獲如是功徳
T0228_.08.0595b10: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0595b11: 第二
T0228_.08.0595b12:
T0228_.08.0595b13:
T0228_.08.0595b14:
T0228_.08.0595b15:＊佛説佛母出生三法藏般若
T0228_.08.0595b16: 波羅蜜多經卷第三
T0228_.08.0595b17: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0595b18: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0595b19: 寶塔功徳品第三之二
T0228_.08.0595b20: 爾時帝釋天主復白佛言。希有世尊。菩薩摩
T0228_.08.0595b21: 訶薩。爲迥向故修學般若波羅蜜多。不以高
T0228_.08.0595b22: 心而生取相。佛言。如是如是。憍尸迦。若善男
T0228_.08.0595b23: 子善女人。於此般若波羅蜜多法門。受持讀
T0228_.08.0595b24: 誦自所宣説。或令他説如説修行者。是人以
T0228_.08.0595b25: 其功徳力故。若入軍陣無所怯懼。勇猛堅固
T0228_.08.0595b26: 勝伏他軍。乃至行住坐臥皆得吉祥
T0228_.08.0595b27: 復次憍尸迦。若善男子善女人。受持讀誦此
T0228_.08.0595b28: 般若波羅蜜多者。是人於一切處。若行若止
T0228_.08.0595b29: 或遇刀杖等難。於彼人身無所傷害。乃至將
T0228_.08.0595c01: 失壽命不生怖畏。何以故。此般若波羅蜜多
T0228_.08.0595c02: 是廣大明。此般若波羅蜜多是無量明。此
T0228_.08.0595c03: 般若波羅蜜多是無上明。此般若波羅蜜多
T0228_.08.0595c04: 是無等明。此般若波羅蜜多是無等等明。
T0228_.08.0595c05: 若善男子善女人修學如是明者。不念自惡
T0228_.08.0595c06: 不念他惡不念自他惡。憍尸迦當知。於此般
T0228_.08.0595c07: 若波羅蜜多受持讀誦者。於現世中獲是功
T0228_.08.0595c08: 徳。又復菩薩摩訶薩學是明者。即能證得阿
T0228_.08.0595c09: 耨多羅三藐三菩提成就一切智智。以得阿
T0228_.08.0595c10: 耨多羅三藐三菩提故。即能觀達一切衆生
T0228_.08.0595c11: 種種心行。所言一切智智者謂諸明法。菩薩
T0228_.08.0595c12: 摩訶薩是中學者。無有少法而不能入。無有
T0228_.08.0595c13: 少法不能了知。無有少法不能證悟。是故得
T0228_.08.0595c14: 名一切智智
T0228_.08.0595c15: 復次憍尸迦。若有人能以此般若波羅蜜多。
T0228_.08.0595c16: 書寫經卷供養受持。若自讀誦或復轉勸他
T0228_.08.0595c17: 人。乃至爲人解説其義。是人不爲一切人非
T0228_.08.0595c18: 人等伺得其便。諸佛菩薩常所護念。唯除過
T0228_.08.0595c19: 去諸業報應。憍尸迦。譬如大菩提場及菩提
T0228_.08.0595c20: 樹周匝方隅。若人非人乃至傍生異類。皆不
T0228_.08.0595c21: 能入亦不能住。不能破壞作其過惡。何以故。
T0228_.08.0595c22: 所有過去未來現在如來應供正等正覺。皆
T0228_.08.0595c23: 於是處證佛菩提。憍尸迦。善男子善女人。受
T0228_.08.0595c24: 持讀誦書寫供養般若波羅蜜多亦復如是。
T0228_.08.0595c25: 若人非人不得其便。不能破壞出其過惡。何
T0228_.08.0595c26: 以故。若供養此般若波羅蜜多經處。隨其方
T0228_.08.0595c27: 地即同造諸寶塔尊重供養瞻禮稱讃憍尸迦
T0228_.08.0595c28: 當知。此般若波羅蜜多。於現世中有是功徳
T0228_.08.0595c29: 爾時帝釋天主白佛言。世尊。若有善男子善
T0228_.08.0596a01: 女人。書此般若波羅蜜多經尊重恭敬。置諸
T0228_.08.0596a02: 妙華燒香塗香末香及諸華鬘。乃至諸妙幡
T0228_.08.0596a03: 蓋燃諸油燈。作如是等種種供養
T0228_.08.0596a04: 若復有善男子善女人。於如來應供正等正
T0228_.08.0596a05: 覺般涅盤後。收取舍利起妙寶塔。尊重恭敬
T0228_.08.0596a06: 瞻禮稱讃。以諸香華燈塗幢幡寶蓋。作如是
T0228_.08.0596a07: 等種種供養。彼善男子善女人所獲福徳。與
T0228_.08.0596a08: 前福徳何者爲多。佛言。憍尸迦。我今問汝隨
T0228_.08.0596a09: 汝意説。於意云何。如來應供正等正覺。當學
T0228_.08.0596a10: 何法得如是身。證阿耨多羅三藐三菩提。成
T0228_.08.0596a11: 就一切智智。是時帝釋天主白佛言。世尊。如
T0228_.08.0596a12: 來應供正等正覺。修學般若波羅蜜多法故。
T0228_.08.0596a13: 證得阿耨多羅三藐三菩提。成就一切智智。
T0228_.08.0596a14: 佛言憍尸迦。是故當知。佛不以是身故得如
T0228_.08.0596a15: 來果。以成就一切智智故得成如來。當知如
T0228_.08.0596a16: 來應供正等正覺。所有一切智智。從般若波
T0228_.08.0596a17: 羅蜜多生。復從般若波羅蜜多善巧方便生
T0228_.08.0596a18: 如來身。是故此身與一切智智而爲依止。由
T0228_.08.0596a19: 一切智智爲所依故即得佛身即得法身得
T0228_.08.0596a20: 僧伽身。是故一切衆生。於如來身得瞻禮供
T0228_.08.0596a21: 養。乃至般涅盤後以佛舍利起塔供養。憍尸
T0228_.08.0596a22: 迦。彼善男子善女人。雖復如是起塔供養如
T0228_.08.0596a23: 來舍利。不如有人書此般若波羅蜜多經尊
T0228_.08.0596a24: 重恭敬。以香華燈塗幢幡寶蓋種種供養。是
T0228_.08.0596a25: 善男子善女人得福甚多。何以故。供養此般
T0228_.08.0596a26: 若波羅蜜多者。是即供養一切智智。是故善
T0228_.08.0596a27: 男子善女人。若欲供養一切智智者。於此般
T0228_.08.0596a28: 若波羅蜜多。常當書寫尊敬受持作諸供養」
T0228_.08.0596a29: 爾時帝釋天主白佛言。世尊。若閻浮提人。於
T0228_.08.0596b01: 此般若波羅蜜多。不能書寫受持讀誦。不自
T0228_.08.0596b02: 宣説不令他説。又復不能以諸香華幢幡寶
T0228_.08.0596b03: 蓋尊敬供養。世尊。如是等人失大善利。不能
T0228_.08.0596b04: 成就廣大果報。佛告帝釋天主言。憍尸迦。於
T0228_.08.0596b05: 汝意云何。閻浮提中有幾所人。於佛法僧得
T0228_.08.0596b06: 不壞信。帝釋天主白佛言。世尊。此閻浮提人
T0228_.08.0596b07: 於佛法僧。得不壞信者其數甚少。佛言憍尸
T0228_.08.0596b08: 迦。如是如是。閻浮提人。少有能於佛法僧寶
T0228_.08.0596b09: 得不壞信。若於須陀洹果。斯陀含果。阿那含
T0228_.08.0596b10: 果。阿羅漢果。及縁覺果。其所證者。而亦甚
T0228_.08.0596b11: 少。於其阿耨多羅三藐三菩提心。若已發者
T0228_.08.0596b12: 能住不退。若現發者勇猛精進。若未發者當
T0228_.08.0596b13: 能發起。如是等人轉復甚少。又復閻浮提人。
T0228_.08.0596b14: 少能於此般若波羅蜜多善住相應。少能於
T0228_.08.0596b15: 此般若波羅蜜多依法修行。少能於此般若
T0228_.08.0596b16: 波羅蜜多。心不退轉住菩薩地。少能於此般
T0228_.08.0596b17: 若波羅蜜多。修行趣證阿耨多羅三藐三菩
T0228_.08.0596b18: 提。憍尸迦。若有能於此般若波羅蜜多聽受
T0228_.08.0596b19: 讀誦。自所宣説。或令他説如説修行。乃至尊
T0228_.08.0596b20: 重恭敬。以諸香華燈塗幢幡寶蓋種種供養
T0228_.08.0596b21: 者。當知皆是已發阿耨多羅三藐三菩提心。
T0228_.08.0596b22: 住不退轉菩薩地者
T0228_.08.0596b23: 又復憍尸迦。此閻浮提中有無量無數無邊
T0228_.08.0596b24: 衆生。發阿耨多羅三藐三菩提心行菩薩道。
T0228_.08.0596b25: 於汝意云何。憍尸迦。汝今當知。雖復有如是
T0228_.08.0596b26: 無量無數無邊衆生。發菩提心行菩薩道。於
T0228_.08.0596b27: 其中間若一若二住不退轉地。何以故。此閻
T0228_.08.0596b28: 浮提有諸衆生起下劣心生下劣想。智慧信
T0228_.08.0596b29: 解亦復下劣。是故起劣精進。於阿耨多羅三
T0228_.08.0596c01: 藐三菩提作難得想。不能起求而生懈怠。憍
T0228_.08.0596c02: 尸迦。若善男子善女人。樂欲速證阿耨多羅
T0228_.08.0596c03: 三藐三菩提果。成就最上樂者。是故應當於
T0228_.08.0596c04: 此般若波羅蜜多。發猛利心聽受讀誦。何以
T0228_.08.0596c05: 故。是善男子善女人應作是念。此般若波羅
T0228_.08.0596c06: 蜜多如來應供正等正覺。往昔修菩薩行時
T0228_.08.0596c07: 亦如是學。我今亦學是般若波羅蜜多。此般
T0228_.08.0596c08: 若波羅蜜多是我所師。憍尸迦。若佛住世若
T0228_.08.0596c09: 涅＊盤後。諸菩薩摩訶薩應當依止此般若波
T0228_.08.0596c10: 羅蜜多
T0228_.08.0596c11: 復次憍尸迦。若有善男子善女人。於如來應
T0228_.08.0596c12: 供正等正覺般涅＊盤後。以佛舍利造倶胝數
T0228_.08.0596c13: 七寶妙塔。是人乃至盡壽已來。以香華燈塗
T0228_.08.0596c14: 幢幡寶蓋諸妙衣服。作如是等種種供養。又
T0228_.08.0596c15: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。是善
T0228_.08.0596c16: 男子善女人。以是供養因縁得福多不。帝釋
T0228_.08.0596c17: 天主白佛言。甚多世尊。佛言。憍尸迦。若有善
T0228_.08.0596c18: 男子善女人。爲欲趣求大菩提故。於此般若
T0228_.08.0596c19: 波羅蜜多發信解心。自當受持讀誦記念。復
T0228_.08.0596c20: 爲他人廣説流布。普令衆生得大善利。使其
T0228_.08.0596c21: 正法久住世間。以是因縁佛眼不斷正法不
T0228_.08.0596c22: 滅。而諸菩薩摩訶薩衆。各各受持宣布演説。
T0228_.08.0596c23: 即得法眼不壞不滅。又復書此般若波羅蜜
T0228_.08.0596c24: 多經。置清淨處生尊重心。以諸香華燈塗幢
T0228_.08.0596c25: 幡寶蓋上妙衣服。作如是等種種供養。憍尸
T0228_.08.0596c26: 迦當知。此善男子善女人得福甚多
T0228_.08.0596c27: 復次憍尸迦。如前所説倶胝寶塔。且置是數。
T0228_.08.0596c28: 假使有人以佛舍利造七寶塔滿閻浮提。是
T0228_.08.0596c29: 人乃至盡壽已來。以諸香華燈塗幢幡寶蓋
T0228_.08.0597a01: 上妙衣服。作如是等種種供養。又復尊重瞻
T0228_.08.0597a02: 禮稱讃。憍尸迦。於汝意云何。彼善男子善女
T0228_.08.0597a03: 人。以是因縁得福多不。帝釋天主白佛言。
T0228_.08.0597a04: 甚多世尊。佛言憍尸迦。若有善男子善女人。
T0228_.08.0597a05: 爲欲趣求大菩提故。於此般若波羅蜜多發
T0228_.08.0597a06: 信解心。自當受持讀誦記念。復爲他人廣説
T0228_.08.0597a07: 流布。普令衆生得大善利。使其正法久住世
T0228_.08.0597a08: 間。以是因縁佛眼不斷正法不滅。而諸菩薩
T0228_.08.0597a09: 摩訶薩衆。各各受持宣布演説。即得法眼不
T0228_.08.0597a10: 壞不滅。又復書此般若波羅蜜多經。置清淨
T0228_.08.0597a11: 處生尊重心。以諸香華燈塗幢幡寶蓋上妙
T0228_.08.0597a12: 衣服。作如是等種種供養。憍尸迦。當知此善
T0228_.08.0597a13: 男子善女人得福甚多
T0228_.08.0597a14: 復次憍尸迦。如前所説造七寶塔滿閻浮提。
T0228_.08.0597a15: 且置是數。假使有人以佛舍利造七寶塔滿
T0228_.08.0597a16: 四大洲。是人乃至盡壽已來。以諸香華燈塗
T0228_.08.0597a17: 幢幡寶蓋上妙衣服。作如是等種種供養。又
T0228_.08.0597a18: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。彼善
T0228_.08.0597a19: 男子善女人。以是因縁得福多不。帝釋天主
T0228_.08.0597a20: 白佛言。甚多世尊。佛言。憍尸迦。若有善男子
T0228_.08.0597a21: 善女人。爲欲趣求大菩提故。於此般若波羅
T0228_.08.0597a22: 蜜多發信解心。自當受持讀誦記念。復爲他
T0228_.08.0597a23: 人廣説流布。普令衆生得大善利。使其正法
T0228_.08.0597a24: 久住世間。以是因縁佛眼不斷正法不滅。而
T0228_.08.0597a25: 諸菩薩摩訶薩衆。各各受持宣布演説。即得
T0228_.08.0597a26: 法眼不壞不滅。又復書此般若波羅蜜多經。
T0228_.08.0597a27: 置清淨處生尊重心。以諸香華燈塗幢幡寶
T0228_.08.0597a28: 蓋上妙衣服。作如是等種種供養。憍尸迦當
T0228_.08.0597a29: 知。此善男子善女人得福甚多
T0228_.08.0597b01: 復次憍尸迦。如前所説造七寶塔滿四大洲。
T0228_.08.0597b02: 且置是數。憍尸迦。假使有人以佛舍利造七
T0228_.08.0597b03: 寶塔滿小千世界。是人乃至盡壽已來。以諸
T0228_.08.0597b04: 香華燈塗幢幡寶蓋。作如是等種種供養。又
T0228_.08.0597b05: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。彼人
T0228_.08.0597b06: 以是因縁得福多不。帝釋天主白佛言。甚多
T0228_.08.0597b07: 世尊。佛言。憍尸迦。若有善男子善女人。爲欲
T0228_.08.0597b08: 趣求大菩提故。於此般若波羅蜜多發信解
T0228_.08.0597b09: 心。自當受持讀誦記念。復爲他人廣説流布。
T0228_.08.0597b10: 普令衆生得大善利。使其正法久住世間。以
T0228_.08.0597b11: 是因縁佛眼不斷正法不滅。而諸菩薩摩訶
T0228_.08.0597b12: 薩衆。各各受持宣布演説。即得法眼不壞不
T0228_.08.0597b13: 滅。又復書此般若波羅蜜多經置清淨處。以
T0228_.08.0597b14: 諸香華燈塗幢幡寶蓋上妙衣服。作如是等
T0228_.08.0597b15: 種種供養。憍尸迦當知。此善男子善女人。得
T0228_.08.0597b16: 福甚多
T0228_.08.0597b17: 復次憍尸迦。如前所説造七寶塔滿小千世
T0228_.08.0597b18: 界。且置是數。憍尸迦。假使有人以佛舍利造
T0228_.08.0597b19: 七寶塔滿中千世界。是人乃至盡壽已來。以
T0228_.08.0597b20: 諸香華燈塗幢幡寶蓋上妙衣服。作如是等
T0228_.08.0597b21: 種種供養。又復尊重瞻禮稱讃。憍尸迦。於汝
T0228_.08.0597b22: 意云何。彼人以是因縁得福多不。帝釋天主
T0228_.08.0597b23: 白佛言。甚多世尊。佛言。憍尸迦。若有善男
T0228_.08.0597b24: 子善女人。爲欲趣求大菩提故。於此般若波
T0228_.08.0597b25: 羅蜜多發信解心。自當受持讀誦記念。復爲
T0228_.08.0597b26: 他人廣説流布。普令衆生得大善利。使其正
T0228_.08.0597b27: 法久住世間。以是因縁佛眼不斷正法不滅。
T0228_.08.0597b28: 而諸菩薩摩訶薩衆各各受持。即得法眼不
T0228_.08.0597b29: 壞不滅。又復書此般若波羅蜜多經置清淨
T0228_.08.0597c01: 處。以諸香華燈塗幢幡寶蓋上妙衣服。作如
T0228_.08.0597c02: 是等種種供養。憍尸迦當知。此善男子善女
T0228_.08.0597c03: 人得福甚多
T0228_.08.0597c04: 復次憍尸迦。如前所説造七寶塔滿中千世
T0228_.08.0597c05: 界。且置是數。憍尸迦。假使有人以佛舍利造
T0228_.08.0597c06: 七寶塔滿三千大千世界。是人乃至盡壽已
T0228_.08.0597c07: 來。以諸香華燈塗幢幡寶蓋上妙衣服。作如
T0228_.08.0597c08: 是等種種供養。又復尊重瞻禮稱讃。憍尸迦。
T0228_.08.0597c09: 於汝意云何。彼人以是因縁得福多不。帝釋
T0228_.08.0597c10: 天主白佛言。甚多世尊。佛言。憍尸迦。若有善
T0228_.08.0597c11: 男子善女人。爲欲趣求大菩提故。於此般若
T0228_.08.0597c12: 波羅蜜多發信解心。自當受持讀誦記念。復
T0228_.08.0597c13: 爲他人廣説流布。普令衆生得大善利。使其
T0228_.08.0597c14: 正法久住世間。以是因縁佛眼不斷正法不
T0228_.08.0597c15: 滅。而諸菩薩摩訶薩衆各各受持。即得法眼
T0228_.08.0597c16: 不壞不滅。又復書此般若波羅蜜多經置清
T0228_.08.0597c17: 淨處。以諸香華燈塗幢幡寶蓋上妙衣服。作
T0228_.08.0597c18: 如是等種種供養。憍尸迦。當知此善男子善
T0228_.08.0597c19: 女人。得福甚多
T0228_.08.0597c20: 復次憍尸迦。如前所説造七寶塔。滿三千大
T0228_.08.0597c21: 千世界。且置是數。憍尸迦。假使三千大千世
T0228_.08.0597c22: 界滿中衆生。各各以佛舍利造七寶塔。若住
T0228_.08.0597c23: 一劫若減一劫。以諸香華燈塗幢幡寶蓋上
T0228_.08.0597c24: 妙衣服。乃至種種伎樂歌舞。作如是等廣大
T0228_.08.0597c25: 供養。又復尊重瞻禮稱讃。憍尸迦。於汝意云
T0228_.08.0597c26: 何。彼諸衆生以是因縁得福多不。帝釋天主
T0228_.08.0597c27: 白佛言。甚多世尊。佛言。憍尸迦。若善男子善
T0228_.08.0597c28: 女人。爲欲趣求大菩提故。於此般若波羅蜜
T0228_.08.0597c29: 多發信解心。自當受持讀誦記念。復爲他人
T0228_.08.0598a01: 廣説流布。使其正法久住世間。以是因縁佛
T0228_.08.0598a02: 眼不斷正法不滅。而諸菩薩摩訶薩衆各各
T0228_.08.0598a03: 受持。即得法眼不壞不滅。又復書此般若波
T0228_.08.0598a04: 羅蜜多經置清淨處。以諸香華燈塗幢幡寳
T0228_.08.0598a05: 蓋。作如是等種種供養。憍尸迦當知。此善男
T0228_.08.0598a06: 子善女人得福甚多
T0228_.08.0598a07: 爾時帝釋天主白佛言。世尊。如是如是。誠如
T0228_.08.0598a08: 佛説。若人於此般若波羅蜜多經尊重供養
T0228_.08.0598a09: 者。當知是人即同供養過去未來現在諸佛
T0228_.08.0598a10: 了諸佛智。即同於彼一切世界廣作最極無
T0228_.08.0598a11: 邊供養。世尊。如佛所説三千大千世界如前
T0228_.08.0598a12: 數量。我今復置是數。世尊。假使如彼兢兢
T0228_.08.0598a13: 伽沙數三千大千世界。而彼世界滿中衆生。
T0228_.08.0598a14: 一一衆生各各以佛舍利起七寳塔。若住一
T0228_.08.0598a15: 劫若＊減一劫。以諸香華燈塗幢幡寶蓋上妙
T0228_.08.0598a16: 衣服乃至種種伎樂歌舞。如是供養。又復尊
T0228_.08.0598a17: 重瞻禮稱讃。世尊。彼諸衆生得福雖多。不如
T0228_.08.0598a18: 有人爲欲趣求大菩提故。於此般若波羅蜜
T0228_.08.0598a19: 多發信解心。自當受持讀誦記念。復爲他人
T0228_.08.0598a20: 廣説流布。普令衆生得大善利。使其正法久
T0228_.08.0598a21: 住世間。以是因縁佛眼不斷正法不滅。而諸
T0228_.08.0598a22: 菩薩摩訶薩衆各各受持。即得法眼不壞不
T0228_.08.0598a23: 滅。又復書此般若波羅蜜多經置清淨處。以
T0228_.08.0598a24: 諸香華燈塗幢幡寶蓋上妙衣服。如是等種
T0228_.08.0598a25: 種供養
T0228_.08.0598a26: 爾時世尊告帝釋天主言。如是如是。憍尸迦。
T0228_.08.0598a27: 能於此般若波羅蜜多經尊重供養者。當知
T0228_.08.0598a28: 是人所獲福徳無量無數。無有邊際無等無
T0228_.08.0598a29: 比。乃至其福不可思議。何以故。當知如來應
T0228_.08.0598b01: 供正等正覺一切智。從般若波羅蜜多生。復
T0228_.08.0598b02: 從一切智生如來身。憍尸迦。是故當知。若人
T0228_.08.0598b03: 以佛舍利起塔供養。與彼受持讀誦尊重供
T0228_.08.0598b04: 養般若波羅蜜多經者。所作福行所獲功徳。
T0228_.08.0598b05: 較量是數百分不及一。千分不及一。百千分
T0228_.08.0598b06: 不及一。倶胝分不及一。百倶胝分。千倶胝分。
T0228_.08.0598b07: 百千倶胝分。百千倶胝那庾多分。不及其一。
T0228_.08.0598b08: 數分算分。及譬喩分乃至烏波尼殺曇分不
T0228_.08.0598b09: 及其一
T0228_.08.0598b10: 爾時先從帝釋天主同來會者。四十千天子
T0228_.08.0598b11: 衆。倶白帝釋天主言。今當於此甚深般若波
T0228_.08.0598b12: 羅蜜多法門。受持讀誦記念思惟如説修行
T0228_.08.0598b13: 是時世尊。即告帝釋天主言。憍尸迦。如諸天
T0228_.08.0598b14: 言。汝當於此般若波羅蜜多法門。受持讀誦
T0228_.08.0598b15: 記念思惟如説修行。何以故。憍尸迦。若阿修
T0228_.08.0598b16: 羅與彼三十三天子衆共相鬪戰。是時汝當
T0228_.08.0598b17: 思念於此般若波羅蜜多法門。彼阿修羅即
T0228_.08.0598b18: 當退屈而自隱沒。帝釋天主白佛言。世尊。此
T0228_.08.0598b19: 般若波羅蜜多。是廣大明。此般若波羅蜜多。
T0228_.08.0598b20: 是無量明。是無上明。是最勝明。是無等明。
T0228_.08.0598b21: 是無等等明。
T0228_.08.0598b22: 爾時佛告帝釋天主言。如是如是。憍尸迦。此
T0228_.08.0598b23: 般若波羅蜜多。是廣大明。是無量明。是無上
T0228_.08.0598b24: 明。是最勝明。是無等明。是無等等明。何
T0228_.08.0598b25: 以故。所有過去未來現在如來應供正等正
T0228_.08.0598b26: 覺。從是大明所出生故。諸佛阿耨多羅三藐
T0228_.08.0598b27: 三菩提。學是大明得成就故。乃至無量無數
T0228_.08.0598b28: 三千大千世界諸佛世尊。阿耨多羅三藐三
T0228_.08.0598b29: 菩提。皆學是般若波羅蜜多廣大明故而得
T0228_.08.0598c01: 成就。憍尸迦當知。阿耨多羅三藐三菩提。從
T0228_.08.0598c02: 是般若波羅蜜多中來。所有十善法。因是大
T0228_.08.0598c03: 明故出現於世。四禪定分。四無量分。四無色
T0228_.08.0598c04: 定分。五神通分。三十七菩提分。如是等法皆
T0228_.08.0598c05: 因是大明故出現於世。如是略説。乃至八萬
T0228_.08.0598c06: 四千法蘊。皆從般若波羅蜜多廣大明句所
T0228_.08.0598c07: 出生故。所有佛智。自然智。不思議智。亦復由
T0228_.08.0598c08: 此大明生故
T0228_.08.0598c09: 復次憍尸迦。若如來應供正等正覺不出世
T0228_.08.0598c10: 時。彼諸菩薩摩訶薩衆出現世間。從先所聞
T0228_.08.0598c11: 般若波羅蜜多。出生種種善巧方便。悲愍世
T0228_.08.0598c12: 間諸衆生故爲作利益。是故十善法。四禪定
T0228_.08.0598c13: 分。四無量分。四無色定分。五神通分。三十七
T0228_.08.0598c14: 菩提分。如是等法出現世間開示衆生。憍尸
T0228_.08.0598c15: 迦。譬如月不出時衆星出現。如其力勢光照
T0228_.08.0598c16: 世間。菩薩摩訶薩亦復如是。如來應供正等
T0228_.08.0598c17: 正覺不出世時。所有正法亦不隱滅。何以故。
T0228_.08.0598c18: 若諸法行。若平等行。若諸善行。一一皆從諸
T0228_.08.0598c19: 菩薩摩訶薩所出生故。於菩薩摩訶薩善巧
T0228_.08.0598c20: 方便中隨順而轉。是諸菩薩摩訶薩善巧方
T0228_.08.0598c21: 便。當知皆從般若波羅蜜多生
T0228_.08.0598c22: 復次憍尸迦。若有善男子善女人。能於此般
T0228_.08.0598c23: 若波羅蜜多法門。書寫供養受持讀誦記念
T0228_.08.0598c24: 思惟如説修行者。是人以是縁故。於現世中
T0228_.08.0598c25: 得大利益
T0228_.08.0598c26: 帝釋天主白佛言。世尊。是人於現世中當得
T0228_.08.0598c27: 何所利益。佛言。憍尸迦當知。是善男子善女
T0228_.08.0598c28: 人。不爲諸毒損傷其命。不爲火焚不爲水溺。
T0228_.08.0598c29: 不遭刀劍杖苦乃至不爲他力損傷其命。又
T0228_.08.0599a01: 復不爲王法所加。設有是難。若能誦念般若
T0228_.08.0599a02: 波羅蜜多者即得解脱。又復憍尸迦。受持讀
T0228_.08.0599a03: 誦般若波羅蜜多者。若詣國王及其王子王
T0228_.08.0599a04: 大臣所。時彼國王王大臣等見已歡喜。隨其
T0228_.08.0599a05: 所欲一切如意。何以故。憍尸迦。此般若波羅
T0228_.08.0599a06: 蜜多。於一切衆生是大慈心行。大慈行。是大
T0228_.08.0599a07: 悲心行大悲行。又復憍尸迦。受持讀誦此般
T0228_.08.0599a08: 若波羅蜜多者。於一切處不爲一切虎狼蟲
T0228_.08.0599a09: 獸所能傷害。乃至人非人等。伺求短者不得
T0228_.08.0599a10: 其便。唯除先業定應受者
T0228_.08.0599a11: 爾時有諸外道。於彼法中久出家者。數滿百
T0228_.08.0599a12: 人來入會中。於佛世尊欲生惱亂
T0228_.08.0599a13: 是時帝釋天主。遠見此人漸近佛會。即時天
T0228_.08.0599a14: 主觀察彼心。知其所欲而作是念。此諸外道
T0228_.08.0599a15: 今來佛會欲生惱亂
T0228_.08.0599a16: 我先從佛所受般若波羅蜜多法門宜應誦
T0228_.08.0599a17: 念。帝釋天主作是思惟已。即誦般若波羅蜜
T0228_.08.0599a18: 多法門。時諸外道既入會中遠見世尊。是時
T0228_.08.0599a19: 各各右繞世尊已。即離佛會復道而還
T0228_.08.0599a20: 爾時尊者舍利子。即作是念。云何此諸外道
T0228_.08.0599a21: 來入會中。向佛世尊右繞而退。是時世尊。知
T0228_.08.0599a22: 舍利子心所思念。即告尊者舍利子言。汝今
T0228_.08.0599a23: 當知彼諸外道。於彼法中而各出家。今來佛
T0228_.08.0599a24: 會欲生破壞違諍損惱。帝釋天主以誦般若
T0228_.08.0599a25: 波羅蜜多故。彼諸外道自生慚退。舍利子。是
T0228_.08.0599a26: 故當知。般若波羅蜜多法門有大威力。能除
T0228_.08.0599a27: 一切外道邪惡
T0228_.08.0599a28: 爾時復有諸惡魔衆咸作是念。今如來應供
T0228_.08.0599a29: 正等正覺。與其四衆并欲色界諸天子等而
T0228_.08.0599b01: 共集會。彼佛世尊與諸菩薩摩訶薩。授阿耨
T0228_.08.0599b02: 多羅三藐三菩提記。我等今者宜應往彼。時
T0228_.08.0599b03: 諸魔衆。作是念已即化四兵。種種莊嚴詣於
T0228_.08.0599b04: 佛所
T0228_.08.0599b05: 是時帝釋天主。見是四兵嚴整妙好來入佛
T0228_.08.0599b06: 會。即作是念。此四兵衆莊嚴殊麗。非彼頻
T0228_.08.0599b07: 婆娑羅王之所有。亦非勝軍大王所有。又非
T0228_.08.0599b08: 諸餘國王所有。亦復非其長者子有。此即是
T0228_.08.0599b09: 彼諸惡魔衆化現故爾。何以故。彼諸魔衆。於
T0228_.08.0599b10: 長夜中違背佛法。伺求其短欲生破壞。我今
T0228_.08.0599b11: 宜應誦佛所受般若波羅蜜多法門。帝釋天
T0228_.08.0599b12: 主作是念已。即誦般若波羅蜜多法門。彼諸
T0228_.08.0599b13: 魔衆。即時各各攝其化現復道而還。爾時三
T0228_.08.0599b14: 十三天子衆。即於會中。化現無數天曼陀羅
T0228_.08.0599b15: 華等種種妙華散於佛上。其所散華住虚空
T0228_.08.0599b16: 中。時諸天子衆散妙華已作如是言。願此般
T0228_.08.0599b17: 若波羅蜜多正法久住世間。與閻浮提衆生
T0228_.08.0599b18: 作大利益。發是言已重復散華。散已又言。
T0228_.08.0599b19: 唯願一切衆生。於此般若波羅蜜多法門。宣
T0228_.08.0599b20: 布演説如説修行。一切魔及魔天人與非人。
T0228_.08.0599b21: 伺求短者不得其便。普令衆生善根具足。時
T0228_.08.0599b22: 帝釋天主白佛言。世尊。若有人能於此般若
T0228_.08.0599b23: 波羅蜜多隨喜聽受者。當知是人已曾供養
T0228_.08.0599b24: 過去諸佛。何況受持讀誦記念思惟。轉爲他
T0228_.08.0599b25: 人解説其義。如其所説依法修學。如所修行
T0228_.08.0599b26: 成就相應。何以故。諸佛一切智。皆於般若波
T0228_.08.0599b27: 羅蜜多法中求。從般若波羅蜜多所出生故。
T0228_.08.0599b28: 世尊。譬如有人欲求妙寶須入大海勤苦而
T0228_.08.0599b29: 求。方獲無價諸妙珍寶。如來應供正等正覺
T0228_.08.0599c01: 一切智寳亦復如是。當於般若波羅蜜多大
T0228_.08.0599c02: 海中求。佛告帝釋天主言。如是如是。諸佛如
T0228_.08.0599c03: 來應供正等正覺一切智寶。若欲求者。當於
T0228_.08.0599c04: 般若波羅蜜多大法海中勤苦而求。如是求
T0228_.08.0599c05: 者皆得如意
T0228_.08.0599c06: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0599c07: 第三
T0228_.08.0599c08:
T0228_.08.0599c09:
T0228_.08.0599c10:
T0228_.08.0599c11:＊佛説佛毋出生三法藏般若
T0228_.08.0599c12: 波羅蜜多經卷第四
T0228_.08.0599c13: ＊西天譯經三藏朝奉大夫試光祿卿
T0228_.08.0599c14: 傳法大師＊賜紫臣施護奉 詔譯
T0228_.08.0599c15: 寶塔功徳品第三之三
T0228_.08.0599c16: 爾時尊者阿難白佛言。云何世尊。而不稱讃
T0228_.08.0599c17: 宣説布施波羅蜜多。持戒波羅蜜多。忍辱波
T0228_.08.0599c18: 羅蜜多。精進波羅蜜多。禪定波羅蜜多如是
T0228_.08.0599c19: 名字。何故唯説般若波羅蜜多稱讃功徳
T0228_.08.0599c20: 佛告阿難言。如是如是。我於諸波羅蜜多中。
T0228_.08.0599c21: 唯説般若波羅蜜多最上稱讃。何以故。阿難。
T0228_.08.0599c22: 汝今當知此般若波羅蜜多與五波羅蜜多爲
T0228_.08.0599c23: 導首故。阿難。於汝意云何。若布施不迴向
T0228_.08.0599c24: 一切智。得成波羅蜜多不。阿難白佛言。不也
T0228_.08.0599c25: 世尊。佛言阿難。若持戒忍辱精進禪定不迴
T0228_.08.0599c26: 向一切智。得成波羅蜜多不。即此般若不迴
T0228_.08.0599c27: 向一切智得成波羅蜜多不。阿難白佛言。不
T0228_.08.0599c28: 也世尊。佛言阿難。於汝意云何。所有不思議
T0228_.08.0599c29: 智慧善根。迴向一切智不。阿難白佛言。世尊。
T0228_.08.0590a02: 礙亦無所著舍利子言。心義云何。須菩提言。
T0228_.08.0590a03: 舍利子。心於有無爲可生耶。爲可得耶。舍利
T0228_.08.0590a04: 子言。不也須菩提。是時須菩提告舍利子言。
T0228_.08.0590a05: 心於有無若不可得者。何故於心有所説耶。
T0228_.08.0590a06: 尊者舍利子讃須菩提言。善哉善哉。須菩提。
T0228_.08.0590a07: 誠如佛説。汝於無諍三昧行中最勝第一
T0228_.08.0590a08: 爾時尊者滿慈子白佛言。世尊。我亦樂説摩
T0228_.08.0590a09: 訶薩義。佛言。隨所樂説今正是時。滿慈子言。
T0228_.08.0590a10: 摩訶薩者所謂被大乘鎧以大乘法而自莊
T0228_.08.0590a11: 嚴安住大乘。是故説爲摩訶薩義。是時須菩
T0228_.08.0590a12: 提白佛言。世尊。所言菩薩摩訶薩被大乘鎧
T0228_.08.0590a13: 者。以何義故名大乘鎧。佛言。若菩薩摩訶薩
T0228_.08.0590a14: 作如是念。我應度無量無數衆生令至涅＊盤。
T0228_.08.0590a15: 雖度如是衆生。已於諸衆生無所度想。而無
T0228_.08.0590a16: 一衆生得涅＊盤者。何以故。一切法性本如是
T0228_.08.0590a17: 故離諸起作。須菩提。譬如幻師於四衢道以
T0228_.08.0590a18: 其幻法出多人聚出已即隱。須菩提。於汝意
T0228_.08.0590a19: 云何。是諸幻人有所從來有＊其實不。有所滅
T0228_.08.0590a20: 去有所壞不。須菩提言。不也世尊。佛言。須菩
T0228_.08.0590a21: 提。菩薩摩訶薩亦復如是。雖度無量無數衆
T0228_.08.0590a22: 生令至涅＊盤。而實無衆生有所度者若菩薩
T0228_.08.0590a23: 摩訶薩聞作是説不生驚怖。當知是菩薩摩
T0228_.08.0590a24: 訶薩被大乘鎧而自莊嚴
T0228_.08.0590a25: 爾時尊者須菩提白佛言。世尊。如我解佛所
T0228_.08.0590a26: 説義。菩薩摩訶薩若如是了知者。是爲被大
T0228_.08.0590a27: 乘鎧勇猛堅固而善莊嚴。佛言。須菩提。如是
T0228_.08.0590a28: 如是。何以故。彼一切智是無爲無作法。爲利
T0228_.08.0590a29: 衆生故起諸方便。而彼衆生亦是無爲無作
T0228_.08.0590b01: 法。須菩提言。誠如佛説。所以者何。色無縛無
T0228_.08.0590b02: 解。受想行識亦無縛無解。世尊。色眞如無縛
T0228_.08.0590b03: 無解。受想行識眞如亦無縛無解
T0228_.08.0590b04: 爾時尊者滿慈子白須菩提言。如尊者所説。
T0228_.08.0590b05: 色無縛無解。受想行識無縛無解。色眞如無
T0228_.08.0590b06: 縛無解。受想行識眞如無縛無解者。此中何
T0228_.08.0590b07: 等是色無縛無解。何等是受想行識無縳無
T0228_.08.0590b08: 解。何等是色眞如無縛無解。何等是受想行
T0228_.08.0590b09: 識眞如無縛無解。須菩提答言。滿慈子。汝今
T0228_.08.0590b10: 當知。幻人色無縛無解。幻人受想行識無縛
T0228_.08.0590b11: 無解。幻人色眞如無縛無解。幻人受想行識
T0228_.08.0590b12: 眞如無縛無解。何以故。無所有故無縛無解。
T0228_.08.0590b13: 離故無縛無解。不生故無縛無解。若菩薩摩
T0228_.08.0590b14: 訶薩如是了知者。是即安住大乘被大乘鎧
T0228_.08.0590b15: 大乘莊嚴。即時尊者滿慈子。聞是説已默然
T0228_.08.0590b16: 而住
T0228_.08.0590b17: 爾時尊者須菩提白佛言。世尊。如佛所言。菩
T0228_.08.0590b18: 薩摩訶薩安住大乘被大乘鎧大乘莊嚴。世
T0228_.08.0590b19: 尊以何義故爲名大乘。菩薩云何了知。是乘
T0228_.08.0590b20: 從何所出。出已於何所住。佛告須菩提。大乘
T0228_.08.0590b21: 者無限量無分數無邊際。以是義故名爲大
T0228_.08.0590b22: 乘。菩薩摩訶薩即如是了知。又言大乘從何
T0228_.08.0590b23: 所出住何處者。是乘從三界出住波羅蜜多。
T0228_.08.0590b24: 彼無所著故即住一切智。從是出生菩薩摩
T0228_.08.0590b25: 訶薩
T0228_.08.0590b26: 復次須菩提。若法無所出亦復無所住。以無
T0228_.08.0590b27: 住故即一切智無住相應。又此大乘亦無所
T0228_.08.0590b28: 有即無所出。無出故如是出。所以者何。若有
T0228_.08.0590b29: 所出若無所出。如是二法倶不可得而無所
T0228_.08.0590c01: 生。乃至一切法中。無法可出亦無非法可出。
T0228_.08.0590c02: 須菩提。菩薩摩訶薩般若波羅蜜多如是出
T0228_.08.0590c03: 生
T0228_.08.0590c04: 爾時尊者須菩提白佛言。世尊。如佛所説。彼
T0228_.08.0590c05: 大乘法於一切世間天人阿修羅中。而爲最
T0228_.08.0590c06: 勝與虚空等。如彼虚空能受無量無數衆生。
T0228_.08.0590c07: 彼大乘法亦復如是。能受無量無數衆生。世
T0228_.08.0590c08: 尊。菩薩摩訶薩於大乘法不見有來不見有
T0228_.08.0590c09: 去亦無住處。前際不可得後際不可得中際
T0228_.08.0590c10: 不可得。三世平等無所生故。是故大乘義如
T0228_.08.0590c11: 是説
T0228_.08.0590c12: 爾時世尊讃言。善哉善哉。須菩提。如是如是。
T0228_.08.0590c13: 須菩提。菩薩摩訶薩於大乘法如是修學。彼
T0228_.08.0590c14: 菩薩摩訶薩即得成就一切智
T0228_.08.0590c15: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0590c16: 第一
T0228_.08.0590c17:
T0228_.08.0590c18:
T0228_.08.0590c19:
T0228_.08.0590c20: 波羅蜜多經卷第二
T0228_.08.0590c21: 西天譯經三藏朝奉大夫試光祿卿
T0228_.08.0590c22: 傳法大師賜紫臣施護奉 詔譯
T0228_.08.0590c23: 了知諸行相品第一之二
T0228_.08.0590c24: 爾時尊者滿慈子白佛言。世尊。佛令須菩提
T0228_.08.0590c25: 説般若波羅蜜多。何故於今説大乘法。時尊
T0228_.08.0590c26: 者須菩提即白佛言。世尊。我所説大乘將無
T0228_.08.0590c27: 違彼般若波羅蜜多耶。佛言。不也須菩提。如
T0228_.08.0590c28: 汝所説隨順般若波羅蜜多
T0228_.08.0590c29: 是時須菩提承佛神力白佛言。世尊。我於前
T0228_.08.0591a01: 後中際求菩薩摩訶薩了不可得。何以故。色
T0228_.08.0591a02: 無邊。故菩薩摩訶薩亦無邊。受想行識無邊
T0228_.08.0591a03: 故菩薩摩訶薩亦無邊。色是菩薩無所有故
T0228_.08.0591a04: 不可得。受想行識是菩薩無所有故不可得。
T0228_.08.0591a05: 世尊。如是一切時一切處一切種。求菩薩摩
T0228_.08.0591a06: 訶薩畢竟不可得。般若波羅蜜多亦不可見
T0228_.08.0591a07: 不可得。乃至一切智亦不可見不可得。如是
T0228_.08.0591a08: 一切法於一切時一切處一切種。皆不可見
T0228_.08.0591a09: 不可得。云何爲法云何爲非法。當以何法教
T0228_.08.0591a10: 入般若波羅蜜多。世尊。菩薩但有名字。般若
T0228_.08.0591a11: 波羅蜜多亦但有名字。而彼名字亦無所生。
T0228_.08.0591a12: 世尊。如説我我法畢竟無所生。我無自性故
T0228_.08.0591a13: 一切法亦爾。此中云何色無著無生。云何受
T0228_.08.0591a14: 想行識無著無生。一切法無性故無著無生。
T0228_.08.0591a15: 以法無性故一切法無生。是故無生亦無生。
T0228_.08.0591a16: 我今即以無生法。教入般若波羅蜜多。世尊。
T0228_.08.0591a17: 若離無生法求一切法。乃至佛菩薩法了不
T0228_.08.0591a18: 可得。何以故。若離無生法者。菩薩摩訶薩無
T0228_.08.0591a19: 能成就彼菩提行。世尊。若菩薩摩訶薩聞作
T0228_.08.0591a20: 是説心無所動。不驚不怖亦不退沒。當知是
T0228_.08.0591a21: 菩薩摩訶薩行般若波羅蜜多。觀想般若波
T0228_.08.0591a22: 羅蜜多。世尊。若菩薩摩訶薩於般若波羅蜜
T0228_.08.0591a23: 多。若行若觀想時不受於色。不見色生不見
T0228_.08.0591a24: 色滅。如是不受受想行識。不見受想行識生
T0228_.08.0591a25: 不見受想行識滅。何以故。若色無生即非色。
T0228_.08.0591a26: 若色無滅即非色。此無生與色無二無別。無
T0228_.08.0591a27: 滅與色亦無二無別。若説色即是無二法。若
T0228_.08.0591a28: 受想行識無生即非受想行識。若受想行識
T0228_.08.0591a29: 無滅即非受想行識。此無生與受想行識無
T0228_.08.0591b01: 二無別。無滅與受想行識亦無二無別。若説
T0228_.08.0591b02: 受想行識即是無二法。世尊。菩薩摩訶薩於
T0228_.08.0591b03: 般若波羅蜜多。如是觀已。即於色受想行識。
T0228_.08.0591b04: 無所受無所生無所滅。乃至一切法一切相
T0228_.08.0591b05: 亦復如是。何以故。若色受想行識無生無滅
T0228_.08.0591b06: 即非色受想行識。此色受想行識與無生無
T0228_.08.0591b07: 滅無二無別。若説色受想行識即是無二法。」
T0228_.08.0591b08: 爾時尊者舍利子白須菩提言。如我解尊者
T0228_.08.0591b09: 須菩提所説義。菩薩即是無生法。若如是者
T0228_.08.0591b10: 云何菩薩爲利衆生故。有難行行及難行想。
T0228_.08.0591b11: 須菩提言。舍利子。我不欲令菩薩摩訶薩有
T0228_.08.0591b12: 難行行及難行想。何以故。若有難行想即不
T0228_.08.0591b13: 能利益無量無數衆生。若於一切衆生。生易
T0228_.08.0591b14: 想樂想父想母想及彼子想。如是即能利益
T0228_.08.0591b15: 無量無數衆生。菩薩摩訶薩於一切衆生當
T0228_.08.0591b16: 生如是想。我於一切時一切處解脱一切苦。
T0228_.08.0591b17: 一切衆生亦如是。於一切時一切處解脱一
T0228_.08.0591b18: 切苦。於一切處不捨衆生。普令衆生解脱苦
T0228_.08.0591b19: 蘊。於諸心意不生過失。菩薩摩訶薩於諸衆
T0228_.08.0591b20: 生若生如是心。即無難行行無難行想。舍利
T0228_.08.0591b21: 子。菩薩摩訶薩應生如是心。如我於一切時
T0228_.08.0591b22: 一切處一切種。畢竟無所有不可得故。彼一
T0228_.08.0591b23: 切法於一切時一切處一切種。亦畢竟無所
T0228_.08.0591b24: 有不可得。如是即於内外一切法生無所有
T0228_.08.0591b25: 想。若菩薩摩訶薩以如是心行。即無難行行
T0228_.08.0591b26: 無難行想
T0228_.08.0591b27: 復次尊者舍利子。汝先所言菩薩無生。如是
T0228_.08.0591b28: 如是。菩薩實無生。舍利子言。若菩薩無生。彼
T0228_.08.0591b29: 菩薩法豈無生耶。須菩提言。菩薩法亦無生。
T0228_.08.0591c01: 舍利子言。若菩薩法無生者。彼一切智爲無
T0228_.08.0591c02: 生不。須菩提言。一切智無生。舍利子言一切
T0228_.08.0591c03: 智法爲無生不。須菩提言。一切智法亦無生。
T0228_.08.0591c04: 舍利子言。若一切智法亦無生者。彼諸異生
T0228_.08.0591c05: 是無生不。須菩提言。諸異生類亦復無生。又
T0228_.08.0591c06: 言彼異生法爲無生不。須菩提言。諸異生法
T0228_.08.0591c07: 亦即無生。尊者舍利子白須菩提言。若菩薩
T0228_.08.0591c08: 菩薩法。一切智一切智法。異生異生法皆無
T0228_.08.0591c09: 生者。彼菩薩摩訶薩得一切智即是無生。得
T0228_.08.0591c10: 無生耶。尊者須菩提言。舍利子。我不欲令無
T0228_.08.0591c11: 生法有所得。何以故。無生法不可得故。舍利
T0228_.08.0591c12: 子言。無生法不得無生耶。須菩提言。如是如
T0228_.08.0591c13: 是。無生法不得無生。舍利子言。若彼法無生。
T0228_.08.0591c14: 無生亦無生不。須菩提言。生法無生。無生亦
T0228_.08.0591c15: 無生。舍利子言。若無生亦無生者。汝所言所
T0228_.08.0591c16: 樂説爲生爲無生。須菩提言。樂説亦無生。舍
T0228_.08.0591c17: 利子言。若樂説無生者所言無生不。須菩提
T0228_.08.0591c18: 言。所言所樂説一切皆無生。尊者舍利子讃
T0228_.08.0591c19: 須菩提言。善哉善哉。須菩提。汝於説法人中
T0228_.08.0591c20: 最勝第一。何以故。隨有所問而悉能答。於諸
T0228_.08.0591c21: 法相無動無壞。須菩提言。舍利子。法本如是。
T0228_.08.0591c22: 佛諸弟子於無依止法中。隨有所問而悉能
T0228_.08.0591c23: 答於諸法相無動無壞。何以故。一切法無所
T0228_.08.0591c24: 依止。舍利子白須菩提言。若一切法無所依
T0228_.08.0591c25: 止。菩薩摩訶薩依何波羅蜜多。須菩提言。依
T0228_.08.0591c26: 般若波羅蜜多。舍利子當如實知。彼一切法
T0228_.08.0591c27: 無依止故。諸波羅蜜多亦復如是。若菩薩摩
T0228_.08.0591c28: 訶薩聞此甚深般若波羅蜜多時應作是念。
T0228_.08.0591c29: 無説無示無聞無得。心無所動無所求相無
T0228_.08.0592a01: 所持相。當知是菩薩摩訶薩行無數般若波
T0228_.08.0592a02: 羅蜜多行不離是念
T0228_.08.0592a03: 爾時尊者舍利子白須菩提言。云何菩薩摩
T0228_.08.0592a04: 訶薩行般若波羅蜜多不離是念。若菩薩摩
T0228_.08.0592a05: 訶薩不離是念。即得不離般若波羅蜜多行。
T0228_.08.0592a06: 若菩薩摩訶薩不離般若波羅蜜多行。即得
T0228_.08.0592a07: 不離是念。須菩提。若菩薩摩訶薩不離是行
T0228_.08.0592a08: 不離是念者。彼一切衆生亦應得不離般若
T0228_.08.0592a09: 波羅蜜多行。何以故。一切衆生亦不離是行
T0228_.08.0592a10: 不離是念。須菩提言。舍利子。如汝所説成就
T0228_.08.0592a11: 我義。何以故。衆生無性故當知念亦無性。衆
T0228_.08.0592a12: 生離故當知念亦離。衆生無心故當知念亦
T0228_.08.0592a13: 無心。衆生無覺了故當知念亦無覺了。衆生
T0228_.08.0592a14: 知如實義故念亦知如實義。舍利子。我欲令
T0228_.08.0592a15: 諸菩薩摩訶薩如是行般若波羅蜜多
T0228_.08.0592a16: 帝釋天主品第二
T0228_.08.0592a17: 爾時帝釋天主。與四十千天衆倶來會中。四
T0228_.08.0592a18: 大天王與二十千天衆。娑婆世界主大梵天
T0228_.08.0592a19: 王與十千梵衆。淨居天子與千天衆。如是等
T0228_.08.0592a20: 皆來集會。彼諸天子所有業報光明。以佛威
T0228_.08.0592a21: 神勝光明故皆悉不現
T0228_.08.0592a22: 是時帝釋天主白尊者須菩提言。我等諸天
T0228_.08.0592a23: 乃至梵衆。皆悉來集樂欲聽受。尊者須菩提。
T0228_.08.0592a24: 爲諸菩薩摩訶薩宣説般若波羅蜜多。令諸
T0228_.08.0592a25: 菩薩云何安住。云何修學云何相應。須菩提
T0228_.08.0592a26: 言。憍尸迦。今此天子衆中。以佛威神加持
T0228_.08.0592a27: 力故。若有未發阿耨多羅三藐三菩提心者
T0228_.08.0592a28: 應當發心。若已入正位者。即不堪任發阿耨
T0228_.08.0592a29: 多羅三藐三菩提心。何以故。彼於輪迴有所
T0228_.08.0592b01: 縛故。如是等人若有能發阿耨多羅三藐三
T0228_.08.0592b02: 菩提心者。我亦隨喜勸令發心。於其善根使
T0228_.08.0592b03: 不斷絶
T0228_.08.0592b04: 爾時世尊讃言。善哉善哉。須菩提。汝善勸導
T0228_.08.0592b05: 諸菩薩摩訶薩。令於般若波羅蜜多而得相
T0228_.08.0592b06: 應。須菩提白佛言。世尊。佛於衆生有大恩徳。
T0228_.08.0592b07: 我今爲報佛恩故如是勸導。何以故。過去如
T0228_.08.0592b08: 來應供正等正覺所有弟子。亦爲報佛恩故
T0228_.08.0592b09: 勸導諸菩薩摩訶薩。令諸菩薩如其梵行住
T0228_.08.0592b10: 眞實法。亦教成就般若波羅蜜多。以如是行
T0228_.08.0592b11: 故發生無上智。世尊。我今亦如是攝受護持
T0228_.08.0592b12: 諸菩薩摩訶薩。以我如是攝受護持因縁力
T0228_.08.0592b13: 故諸菩薩摩訶薩速得成就阿耨多羅三藐三
T0228_.08.0592b14: 菩提
T0228_.08.0592b15: 爾時尊者須菩提告帝釋天主言。汝等諦聽。
T0228_.08.0592b16: 如理思惟。我今宣説菩薩摩訶薩般若波羅
T0228_.08.0592b17: 蜜多安住空法。令諸菩薩被大乘鎧大乘莊
T0228_.08.0592b18: 嚴。當知般若波羅蜜多。所謂不住五蘊。不住
T0228_.08.0592b19: 眼根不住色境。不住眼識不住眼觸亦復不
T0228_.08.0592b20: 住眼觸所生諸受。如是不住耳鼻舌身意根。
T0228_.08.0592b21: 不住聲香味觸法境。不住耳鼻舌身意識。不
T0228_.08.0592b22: 住耳觸乃至意觸。亦復不住耳觸乃至意觸
T0228_.08.0592b23: 所生諸受。不住地水火風空識界。不住念處
T0228_.08.0592b24: 正勤神足根力覺道。不住須陀洹果。不住斯
T0228_.08.0592b25: 陀含果。不住阿那含果。不住阿羅漢果。不住
T0228_.08.0592b26: 縁覺果。不住佛地。以如是不住五蘊乃至不
T0228_.08.0592b27: 住佛地故。不住色受想行識若常若無常。不
T0228_.08.0592b28: 住色受想行識若苦若樂。不住色受想行識
T0228_.08.0592b29: 若空若不空。不住色受想行識若我若無我。
T0228_.08.0592c01: 不住色受想行識若淨若染。不住色法有所
T0228_.08.0592c02: 得空。不住受想行識有所得空。不住須陀洹
T0228_.08.0592c03: 無爲果。不住斯陀含無爲果。不住阿那含無
T0228_.08.0592c04: 爲果。不住阿羅漢無爲果。不住縁覺無爲果。
T0228_.08.0592c05: 不住佛法。不住須陀洹福田。不住須陀洹七
T0228_.08.0592c06: 往來身。不住斯陀含福田。不住斯陀含畢竟
T0228_.08.0592c07: 一來此世盡苦邊際。不住阿那含福田。不住
T0228_.08.0592c08: 阿那含不還此世於彼涅盤。不住阿羅漢
T0228_.08.0592c09: 福田。不住阿羅漢現世入於無餘＊涅盤。不
T0228_.08.0592c10: 住縁覺福田。不住縁覺出過聲聞不及佛地
T0228_.08.0592c11: 而趣涅＊盤。不住諸佛最上福田。不住佛法出
T0228_.08.0592c12: 過異生及聲聞縁覺地。利益無量無數衆生。
T0228_.08.0592c13: 復令無量無數百千倶胝那庾多衆生。不趣
T0228_.08.0592c14: 聲聞縁覺無餘涅＊盤。決定趣證正等正覺無
T0228_.08.0592c15: 上涅＊盤建立佛事。諸如是等皆悉不住
T0228_.08.0592c16: 爾時尊者舍利子即起是念。若諸如來出過
T0228_.08.0592c17: 異生及聲聞縁覺地。利益無量無數衆生。復
T0228_.08.0592c18: 令無量無數百千倶胝那庾多衆生。不趣聲
T0228_.08.0592c19: 聞縁覺無餘涅＊盤。決定趣證正等正覺無上
T0228_.08.0592c20: 涅＊盤。建立佛事。於如是法皆不住者當於何
T0228_.08.0592c21: 住
T0228_.08.0592c22: 是時尊者須菩提。承佛威神知其念已。即謂
T0228_.08.0592c23: 尊者舍利子言。舍利子。於汝意云何。如來應
T0228_.08.0592c24: 供正等正覺有法可住不。舍利子言。不也須
T0228_.08.0592c25: 菩提。如來應供正等正覺無法可住。何以故。
T0228_.08.0592c26: 彼無住心名爲如來。不住有爲界不住無爲
T0228_.08.0592c27: 界。不住彼中故。須菩提告言。如是如是。舍利
T0228_.08.0592c28: 子。諸菩薩摩訶薩應當如彼如來應供正等
T0228_.08.0592c29: 正覺所住而住。如是住者非有所住非無所
T0228_.08.0593a01: 住。非爲決定非不決定。菩薩摩訶薩如是學
T0228_.08.0593a02: 者。而善安住無住相應。菩薩摩訶薩如是學
T0228_.08.0593a03: 者。是行般若波羅蜜多行
T0228_.08.0593a04: 爾時會中有諸天子作是思惟。諸夜叉衆所
T0228_.08.0593a05: 有語言文字章句尚可了知。而尊者須菩提
T0228_.08.0593a06: 所説諸法。我等天衆無能解了。時須菩提知
T0228_.08.0593a07: 諸天子於其色心所思念已。告諸天子言。汝
T0228_.08.0593a08: 等當知。彼一切法無説無示無聞無得。離諸
T0228_.08.0593a09: 分別無所了知。是時諸天子衆復作是念。如
T0228_.08.0593a10: 尊者須菩提所説轉復難解。廣大深遠最上
T0228_.08.0593a11: 微妙。我等天衆難可得入
T0228_.08.0593a12: 爾時尊者須菩提又復知諸天子心所念已。
T0228_.08.0593a13: 即時告言。汝等當知。若欲得須陀洹果。欲住
T0228_.08.0593a14: 須陀洹果者當住是忍。若欲得斯陀含果欲
T0228_.08.0593a15: 住斯陀含果。若欲得阿那含果欲住阿那含
T0228_.08.0593a16: 果。若欲得阿羅漢果欲住阿羅漢果。若欲得
T0228_.08.0593a17: 縁覺果欲住縁覺果。若欲得阿耨多羅三藐
T0228_.08.0593a18: 三菩提果。欲住阿耨多羅三藐三菩提果者
T0228_.08.0593a19: 皆住是忍。時諸天子聞是説已又復思。當惟
T0228_.08.0593a20: 有何人能聽受尊者須菩提説法。時須菩提
T0228_.08.0593a21: 承佛威神。又知其念。重復告言。諸天子衆汝
T0228_.08.0593a22: 等當知。彼諸幻人而能聽受我所説法。何以
T0228_.08.0593a23: 故。彼於諸法無聞無證。是時諸天子衆白須
T0228_.08.0593a24: 菩提言。云何尊者。一切衆生爲如幻不。須菩
T0228_.08.0593a25: 提言。一切衆生皆悉如幻亦復如夢。所以者
T0228_.08.0593a26: 何。一切衆生與其幻夢無二無別。以如是故
T0228_.08.0593a27: 彼一切法亦如幻夢。所有須陀洹須陀洹果。
T0228_.08.0593a28: 斯陀含斯陀含果。阿那含阿那含果。阿羅漢
T0228_.08.0593a29: 阿羅漢果。縁覺縁覺果。皆如幻如夢。彼阿耨
T0228_.08.0593b01: 多羅三藐三菩提果亦如幻如夢
T0228_.08.0593b02: 爾時諸天子衆復白尊者須菩提言。若阿耨
T0228_.08.0593b03: 多羅三藐三菩提。説如幻夢者。彼涅＊盤法亦
T0228_.08.0593b04: 如幻夢耶。須菩提言。如是涅＊盤亦如幻夢況
T0228_.08.0593b05: 餘法耶。諸天子言。彼涅＊盤法何故亦説如幻
T0228_.08.0593b06: 夢耶。須菩提言。若復有法過涅＊盤者我亦説
T0228_.08.0593b07: 爲如幻如夢。何以故。而彼幻夢與涅＊盤法無
T0228_.08.0593b08: 二無別故
T0228_.08.0593b09: 爾時尊者舍利子。尊者滿慈子。尊者摩訶倶
T0228_.08.0593b10: 絺羅。尊者摩訶迦旃延。尊者摩訶迦葉。如
T0228_.08.0593b11: 是等大聲聞衆。并諸菩薩摩訶薩衆。倶白尊
T0228_.08.0593b12: 者須菩提言。如尊者所説般若波羅蜜多。何
T0228_.08.0593b13: 人能受其義。是時阿難。即告衆言。所有不退
T0228_.08.0593b14: 轉菩薩摩訶薩具正見人。及彼漏盡諸阿羅
T0228_.08.0593b15: 漢。當知是等。於須菩提所説般若波羅蜜多
T0228_.08.0593b16: 能受其義
T0228_.08.0593b17: 爾時須菩提告諸衆言。我所説般若波羅蜜
T0228_.08.0593b18: 多無能受者。何以故。此中無法宣説。無法表
T0228_.08.0593b19: 示無所分別無所了知。以無説示無了知故。
T0228_.08.0593b20: 般若波羅蜜多。如是宣説如是聽受
T0228_.08.0593b21: 是時帝釋天主即作是念。今尊者須菩提。宣
T0228_.08.0593b22: 説如是甚深正法。我當化諸妙華以散其上。
T0228_.08.0593b23: 作是念已即時化出無數妙華。散於尊者須
T0228_.08.0593b24: 菩提上。是時須菩提即作是念。此所化出無
T0228_.08.0593b25: 數妙華。我於三十三天上曾所未見。此華殊
T0228_.08.0593b26: 妙非樹所生。時帝釋天主知尊者須菩提心
T0228_.08.0593b27: 所念已。即白須菩提言。此華非生法。何以故。
T0228_.08.0593b28: 不從心生不從樹出。須菩提言。憍尸迦。此華
T0228_.08.0593b29: 若不從樹生又非心出者即是無生。若其無
T0228_.08.0593c01: 生即不名華。帝釋天主即作是念。此尊者須
T0228_.08.0593c02: 菩提智慧甚深。於名句文而善宣説。隨其所
T0228_.08.0593c03: 説不壞假名説如實義。作是念已即白須菩
T0228_.08.0593c04: 提言。如尊者所説。菩薩摩訶薩應如是學
T0228_.08.0593c05: 爾時尊者須菩提告帝釋天主言。憍尸迦。如
T0228_.08.0593c06: 是如是。菩薩摩訶薩當如是學。如是學者不
T0228_.08.0593c07: 學須陀洹果。不學斯陀含果。不學阿那含
T0228_.08.0593c08: 果。不學阿羅漢果。不學縁覺果。若不學如
T0228_.08.0593c09: 是果是即學一切智安住佛法。如是安住者
T0228_.08.0593c10: 即學無量無邊佛法。如是學者雖學色法無
T0228_.08.0593c11: 所増減。雖學受想行識亦無所増減。若於色
T0228_.08.0593c12: 受想行識不増減學者。即不取色學不取受
T0228_.08.0593c13: 想行識學。不捨色學不捨受想行識學。若法
T0228_.08.0593c14: 無取無捨即法無生無滅。若了一切法無取
T0228_.08.0593c15: 無捨無生無滅。如是學者是即名爲學一切
T0228_.08.0593c16: 智。出生一切智
T0228_.08.0593c17: 爾時尊者舍利子白須菩提言。若菩薩摩訶
T0228_.08.0593c18: 薩。於法無所取故。學無生滅故。學者彼一切
T0228_.08.0593c19: 智。亦無所取故。學無生滅故。學菩薩摩訶薩。
T0228_.08.0593c20: 若如是學者。當爲修學一切智不。須菩提言。
T0228_.08.0593c21: 如是如是。彼一切智乃至一切佛法。無所取
T0228_.08.0593c22: 無生滅。如是修學者。是爲菩薩摩訶薩學一
T0228_.08.0593c23: 切智
T0228_.08.0593c24: 爾時帝釋天主。白尊者舍利子言。菩薩摩訶
T0228_.08.0593c25: 薩。般若波羅蜜多當於何求。舍 子言。憍尸
T0228_.08.0593c26: 迦。菩薩摩訶薩般若波羅蜜多。當於須菩提
T0228_.08.0593c27: 所轉中求。帝釋天主言。尊者舍利子。彼須菩
T0228_.08.0593c28: 提所説般若波羅蜜多。是何神力所加持故。
T0228_.08.0593c29: 舍利子言。憍尸迦。當知是佛神力所加持故
T0228_.08.0594a01: 是時尊者須菩提。告帝釋天主言。我所説般
T0228_.08.0594a02: 若波羅蜜多。當知皆是如來神力所加持故。
T0228_.08.0594a03: 所言菩薩摩訶薩般若波羅蜜多當於何求
T0228_.08.0594a04: 者。當知菩薩摩訶薩般若波羅蜜多。不應於
T0228_.08.0594a05: 色中求。不應離色中求。如是不應於受想行
T0228_.08.0594a06: 識中求。不應離受想行識中求。何以故。色非
T0228_.08.0594a07: 般若波羅蜜多。離色亦非般若波羅蜜多。受
T0228_.08.0594a08: 想行識非般若波羅蜜多。離受想行識亦非
T0228_.08.0594a09: 般若波羅蜜多。帝釋天主言。尊者須菩提。大
T0228_.08.0594a10: 波羅蜜多是般若波羅蜜多耶。無量波羅蜜
T0228_.08.0594a11: 多是般若波羅蜜多耶。無邊波羅蜜多是般
T0228_.08.0594a12: 若波羅蜜多耶。須菩提言。如是如是。憍尸
T0228_.08.0594a13: 迦。大波羅蜜多是謂般若波羅蜜多。無量
T0228_.08.0594a14: 波羅蜜多是謂般若波羅蜜多。無邊波羅蜜
T0228_.08.0594a15: 多是謂般若波羅蜜多。何以故。色廣大故
T0228_.08.0594a16: 般若波羅蜜多亦廣大。受想行識廣大故。般
T0228_.08.0594a17: 若波羅蜜多亦廣大。色受想行識無量故。般
T0228_.08.0594a18: 若波羅蜜多亦無量。色受想行識無邊故。般
T0228_.08.0594a19: 若波羅蜜多亦無邊
T0228_.08.0594a20: 復次憍尸迦。縁無邊故即般若波羅蜜多無
T0228_.08.0594a21: 邊。以般若波羅蜜多無邊故衆生亦無邊。以
T0228_.08.0594a22: 何義故名縁無邊。所謂色受想行識。前際不
T0228_.08.0594a23: 可得中際不可得後際不可得。乃至一切法
T0228_.08.0594a24: 於前後中際亦不可得。以是義故名縁無邊。
T0228_.08.0594a25: 即般若波羅蜜多無邊。又復以何義故説衆
T0228_.08.0594a26: 生無邊。憍尸迦當知。前後中際無衆生可得。
T0228_.08.0594a27: 帝釋天主言。云何須菩提。彼衆生界豈無邊
T0228_.08.0594a28: 耶。須菩提言。衆生無量算數不及。以是義故
T0228_.08.0594a29: 衆生無邊。帝釋天主。復白尊者須菩提言。所
T0228_.08.0594b01: 言衆生者以何義故名爲衆生。須菩提言。一
T0228_.08.0594b02: 切法義是衆生義。憍尸迦。於汝意云何。當説
T0228_.08.0594b03: 何義爲衆生義。帝釋天主言。如我意者。非法
T0228_.08.0594b04: 義是衆生義。非非法義是衆生義。當知衆生
T0228_.08.0594b05: 無本無因無我無縁。而以方便立彼名字。須
T0228_.08.0594b06: 菩提言。憍尸迦。我先所説衆生無邊。於汝意
T0228_.08.0594b07: 云何。實有衆生可説可示不。帝釋天主言。不
T0228_.08.0594b08: 也須菩提。時須菩提言。若諸衆生無有其實
T0228_.08.0594b09: 不可説示者。是故我説衆生無邊。憍尸迦。假
T0228_.08.0594b10: 使如來應供正等正覺。住壽如兢伽沙劫。以
T0228_.08.0594b11: 方便語言。説一切衆生若已生若現生若當
T0228_.08.0594b12: 生。若已滅若現滅若當滅。而能説其邊際不。
T0228_.08.0594b13: 帝釋天主言。不也須菩提。何以故。一切衆生
T0228_.08.0594b14: 本來清淨。須菩提言。如是衆生無邊故。當知
T0228_.08.0594b15: 般若波羅蜜多亦無邊。是時會中帝釋天主
T0228_.08.0594b16: 大梵天王。及大世主并餘諸天。天女神仙衆
T0228_.08.0594b17: 等。倶白佛言。快哉善哉。如來出世。尊者須菩
T0228_.08.0594b18: 提。能善宣説般若波羅蜜多。菩薩摩訶薩受
T0228_.08.0594b19: 持此法。若不離諸佛如來般若波羅蜜多者。
T0228_.08.0594b20: 我當尊敬如諸佛想
T0228_.08.0594b21: 爾時世尊。告帝釋天主大梵天王并餘一切
T0228_.08.0594b22: 天仙衆言。如是如是。汝等當知。我於往昔最
T0228_.08.0594b23: 上燈城燃燈如來應供正等正覺所修菩提
T0228_.08.0594b24: 行。我於爾時亦不離般若波羅蜜多。彼燃燈
T0228_.08.0594b25: 如來。即爲我授阿耨多羅三藐三菩提記作
T0228_.08.0594b26: 如是言。汝於來世過阿僧祇劫當得成佛。號
T0228_.08.0594b27: 釋迦牟尼如來應供正等正覺明行足善逝世
T0228_.08.0594b28: 間解無上士調御丈夫天人師佛世尊。是時
T0228_.08.0594b29: 帝釋天主并諸天衆。倶白佛言。希有世尊。希
T0228_.08.0594c01: 有善逝。此般若波羅蜜多能攝一切智。菩薩
T0228_.08.0594c02: 摩訶薩當如是學
T0228_.08.0594c03: 寶塔功徳品第三之一
T0228_.08.0594c04: 爾時世尊。普告四衆苾芻苾芻尼優婆塞優
T0228_.08.0594c05: 婆夷帝釋天主等。欲界諸天衆。大梵天王等。
T0228_.08.0594c06: 色界諸天衆。乃至色究竟天。一切天子衆。
T0228_.08.0594c07: 汝等當知。若有善男子善女人。於此甚深般
T0228_.08.0594c08: 若波羅蜜多法門能聽受讀誦。如説修行者。
T0228_.08.0594c09: 是人不爲魔及魔民人非人等伺得其便。不
T0228_.08.0594c10: 爲惡毒所能傷害。不以横夭捨其壽命
T0228_.08.0594c11: 復次若有善男子善女人。於此般若波羅蜜
T0228_.08.0594c12: 多。未能聽受讀誦者。所有已發阿耨多羅三
T0228_.08.0594c13: 藐三菩提心。諸天子衆往彼人所爲作護念。
T0228_.08.0594c14: 勸令於此般若波羅蜜多。聽受讀誦如説修
T0228_.08.0594c15: 行
T0228_.08.0594c16: 復次若有善男子善女人。於此般若波羅蜜
T0228_.08.0594c17: 多。受持讀誦如説修行者。是人若在空室若
T0228_.08.0594c18: 入衆中。若在樹下及曠野處。若行道路及非
T0228_.08.0594c19: 道中乃至大海。如是等處若行若住若坐若
T0228_.08.0594c20: 臥。離諸怖畏諸天護念
T0228_.08.0594c21: 爾時四大天王白佛言。世尊。若有善男子善
T0228_.08.0594c22: 女人。於此般若波羅蜜多。聽受讀誦如説修
T0228_.08.0594c23: 行者。我當往彼護念其人。使令精進不生退
T0228_.08.0594c24: 屈
T0228_.08.0594c25: 爾時帝釋天主白佛言。世尊。若善男子善女
T0228_.08.0594c26: 人。於此般若波羅蜜多。聽受讀誦如説修行
T0228_.08.0594c27: 者。我亦往護其人令無衰惱
T0228_.08.0594c28: 爾時大梵天王并諸梵衆。倶白佛言。世尊。若
T0228_.08.0594c29: 善男子善女人。於此般若波羅蜜多。聽受讀
T0228_.08.0595a01: 誦如説修行者。我當往護其人令無衰惱
T0228_.08.0595a02: 爾時帝釋天主復白佛言。希有世尊。此甚深
T0228_.08.0595a03: 般若波羅蜜多。善男子善女人受持讀誦者。
T0228_.08.0595a04: 於現世中獲如是功徳。云何世尊。若人受持
T0228_.08.0595a05: 此般若波羅蜜多。而能攝諸波羅蜜多不。佛
T0228_.08.0595a06: 言。憍尸迦如是。若人受持此般若波羅蜜多。
T0228_.08.0595a07: 即能攝諸波羅蜜多。憍尸迦。此般若波羅蜜
T0228_.08.0595a08: 多。若人受持讀誦者。所有功徳廣大甚深。汝
T0228_.08.0595a09: 當諦聽。如善作意。當爲汝説。帝釋天主言。善
T0228_.08.0595a10: 哉世尊。願爲宣説。佛言。憍尸迦。我此般若波
T0228_.08.0595a11: 羅蜜多法門。不爲一切惡法損惱破壞。若諸
T0228_.08.0595a12: 惡法起時欲生損惱。彼法即當漸自銷滅。雖
T0228_.08.0595a13: 復暫起而不爲害。何以故。憍尸迦當知。此善
T0228_.08.0595a14: 男子善女人。以受持讀誦般若波羅蜜多功
T0228_.08.0595a15: 徳力故。惡法雖生而自銷滅。憍尸迦。譬如世
T0228_.08.0595a16: 間有諸毒蛇周行求食。見諸小蟲即欲食噉。
T0228_.08.0595a17: 是時有藥名爲末祇能銷諸毒。而彼小蟲即
T0228_.08.0595a18: 詣藥所。是時毒蛇聞是藥氣即自退還。彼諸
T0228_.08.0595a19: 小蟲不爲所食。何以故。此末祇藥能銷諸毒。
T0228_.08.0595a20: 憍尸迦。善男子善女人亦復如是。於此般若
T0228_.08.0595a21: 波羅蜜多受持讀誦。自所宣説或爲他説如
T0228_.08.0595a22: 説修行。是人不爲一切惡法所能傷害。惡法
T0228_.08.0595a23: 雖生即自銷滅。何以故。當知皆是般若波羅
T0228_.08.0595a24: 蜜多功徳力故。在在處處無所動轉。般若
T0228_.08.0595a25: 波羅蜜多。能除貪等一切煩惱。而能趣證無
T0228_.08.0595a26: 上涅＊盤。憍尸迦。若有受持讀誦此般若波羅
T0228_.08.0595a27: 蜜多者。彼四大天王。帝釋天主。大梵天王。
T0228_.08.0595a28: 乃至諸佛菩薩。常護是人令無衰惱
T0228_.08.0595a29: 復次憍尸迦。若善男子善女人。受持讀誦此
T0228_.08.0595b01: 般若波羅蜜多者。是人常出信順語言。柔軟
T0228_.08.0595b02: 語言。白淨語言。不雜語言。不生忿怒。不爲我
T0228_.08.0595b03: 慢所覆。常生慈心。不起恨恚忿等煩惱不令
T0228_.08.0595b04: 増長。彼善男子善女人常作是念。我爲趣求
T0228_.08.0595b05: 阿耨多羅三藐三菩提故。於損惱法不應生
T0228_.08.0595b06: 瞋。何以故。瞋法若生諸根變異。調善色相非
T0228_.08.0595b07: 所和合。作是念已安住正念。憍尸迦。彼善男
T0228_.08.0595b08: 子善女人。以受持讀誦般若波羅蜜多故。於
T0228_.08.0595b09: 現世中獲如是功徳
T0228_.08.0595b10: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0595b11: 第二
T0228_.08.0595b12:
T0228_.08.0595b13:
T0228_.08.0595b14:
T0228_.08.0595b15:
T0228_.08.0595b16: 波羅蜜多經卷第三
T0228_.08.0595b17: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0595b18: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0595b19: 寶塔功徳品第三之二
T0228_.08.0595b20: 爾時帝釋天主復白佛言。希有世尊。菩薩摩
T0228_.08.0595b21: 訶薩。爲迥向故修學般若波羅蜜多。不以高
T0228_.08.0595b22: 心而生取相。佛言。如是如是。憍尸迦。若善男
T0228_.08.0595b23: 子善女人。於此般若波羅蜜多法門。受持讀
T0228_.08.0595b24: 誦自所宣説。或令他説如説修行者。是人以
T0228_.08.0595b25: 其功徳力故。若入軍陣無所怯懼。勇猛堅固
T0228_.08.0595b26: 勝伏他軍。乃至行住坐臥皆得吉祥
T0228_.08.0595b27: 復次憍尸迦。若善男子善女人。受持讀誦此
T0228_.08.0595b28: 般若波羅蜜多者。是人於一切處。若行若止
T0228_.08.0595b29: 或遇刀杖等難。於彼人身無所傷害。乃至將
T0228_.08.0595c01: 失壽命不生怖畏。何以故。此般若波羅蜜多
T0228_.08.0595c02: 是廣大明。此般若波羅蜜多是無量明。此
T0228_.08.0595c03: 般若波羅蜜多是無上明。此般若波羅蜜多
T0228_.08.0595c04: 是無等明。此般若波羅蜜多是無等等明。
T0228_.08.0595c05: 若善男子善女人修學如是明者。不念自惡
T0228_.08.0595c06: 不念他惡不念自他惡。憍尸迦當知。於此般
T0228_.08.0595c07: 若波羅蜜多受持讀誦者。於現世中獲是功
T0228_.08.0595c08: 徳。又復菩薩摩訶薩學是明者。即能證得阿
T0228_.08.0595c09: 耨多羅三藐三菩提成就一切智智。以得阿
T0228_.08.0595c10: 耨多羅三藐三菩提故。即能觀達一切衆生
T0228_.08.0595c11: 種種心行。所言一切智智者謂諸明法。菩薩
T0228_.08.0595c12: 摩訶薩是中學者。無有少法而不能入。無有
T0228_.08.0595c13: 少法不能了知。無有少法不能證悟。是故得
T0228_.08.0595c14: 名一切智智
T0228_.08.0595c15: 復次憍尸迦。若有人能以此般若波羅蜜多。
T0228_.08.0595c16: 書寫經卷供養受持。若自讀誦或復轉勸他
T0228_.08.0595c17: 人。乃至爲人解説其義。是人不爲一切人非
T0228_.08.0595c18: 人等伺得其便。諸佛菩薩常所護念。唯除過
T0228_.08.0595c19: 去諸業報應。憍尸迦。譬如大菩提場及菩提
T0228_.08.0595c20: 樹周匝方隅。若人非人乃至傍生異類。皆不
T0228_.08.0595c21: 能入亦不能住。不能破壞作其過惡。何以故。
T0228_.08.0595c22: 所有過去未來現在如來應供正等正覺。皆
T0228_.08.0595c23: 於是處證佛菩提。憍尸迦。善男子善女人。受
T0228_.08.0595c24: 持讀誦書寫供養般若波羅蜜多亦復如是。
T0228_.08.0595c25: 若人非人不得其便。不能破壞出其過惡。何
T0228_.08.0595c26: 以故。若供養此般若波羅蜜多經處。隨其方
T0228_.08.0595c27: 地即同造諸寶塔尊重供養瞻禮稱讃憍尸迦
T0228_.08.0595c28: 當知。此般若波羅蜜多。於現世中有是功徳
T0228_.08.0595c29: 爾時帝釋天主白佛言。世尊。若有善男子善
T0228_.08.0596a01: 女人。書此般若波羅蜜多經尊重恭敬。置諸
T0228_.08.0596a02: 妙華燒香塗香末香及諸華鬘。乃至諸妙幡
T0228_.08.0596a03: 蓋燃諸油燈。作如是等種種供養
T0228_.08.0596a04: 若復有善男子善女人。於如來應供正等正
T0228_.08.0596a05: 覺般涅盤後。收取舍利起妙寶塔。尊重恭敬
T0228_.08.0596a06: 瞻禮稱讃。以諸香華燈塗幢幡寶蓋。作如是
T0228_.08.0596a07: 等種種供養。彼善男子善女人所獲福徳。與
T0228_.08.0596a08: 前福徳何者爲多。佛言。憍尸迦。我今問汝隨
T0228_.08.0596a09: 汝意説。於意云何。如來應供正等正覺。當學
T0228_.08.0596a10: 何法得如是身。證阿耨多羅三藐三菩提。成
T0228_.08.0596a11: 就一切智智。是時帝釋天主白佛言。世尊。如
T0228_.08.0596a12: 來應供正等正覺。修學般若波羅蜜多法故。
T0228_.08.0596a13: 證得阿耨多羅三藐三菩提。成就一切智智。
T0228_.08.0596a14: 佛言憍尸迦。是故當知。佛不以是身故得如
T0228_.08.0596a15: 來果。以成就一切智智故得成如來。當知如
T0228_.08.0596a16: 來應供正等正覺。所有一切智智。從般若波
T0228_.08.0596a17: 羅蜜多生。復從般若波羅蜜多善巧方便生
T0228_.08.0596a18: 如來身。是故此身與一切智智而爲依止。由
T0228_.08.0596a19: 一切智智爲所依故即得佛身即得法身得
T0228_.08.0596a20: 僧伽身。是故一切衆生。於如來身得瞻禮供
T0228_.08.0596a21: 養。乃至般涅盤後以佛舍利起塔供養。憍尸
T0228_.08.0596a22: 迦。彼善男子善女人。雖復如是起塔供養如
T0228_.08.0596a23: 來舍利。不如有人書此般若波羅蜜多經尊
T0228_.08.0596a24: 重恭敬。以香華燈塗幢幡寶蓋種種供養。是
T0228_.08.0596a25: 善男子善女人得福甚多。何以故。供養此般
T0228_.08.0596a26: 若波羅蜜多者。是即供養一切智智。是故善
T0228_.08.0596a27: 男子善女人。若欲供養一切智智者。於此般
T0228_.08.0596a28: 若波羅蜜多。常當書寫尊敬受持作諸供養」
T0228_.08.0596a29: 爾時帝釋天主白佛言。世尊。若閻浮提人。於
T0228_.08.0596b01: 此般若波羅蜜多。不能書寫受持讀誦。不自
T0228_.08.0596b02: 宣説不令他説。又復不能以諸香華幢幡寶
T0228_.08.0596b03: 蓋尊敬供養。世尊。如是等人失大善利。不能
T0228_.08.0596b04: 成就廣大果報。佛告帝釋天主言。憍尸迦。於
T0228_.08.0596b05: 汝意云何。閻浮提中有幾所人。於佛法僧得
T0228_.08.0596b06: 不壞信。帝釋天主白佛言。世尊。此閻浮提人
T0228_.08.0596b07: 於佛法僧。得不壞信者其數甚少。佛言憍尸
T0228_.08.0596b08: 迦。如是如是。閻浮提人。少有能於佛法僧寶
T0228_.08.0596b09: 得不壞信。若於須陀洹果。斯陀含果。阿那含
T0228_.08.0596b10: 果。阿羅漢果。及縁覺果。其所證者。而亦甚
T0228_.08.0596b11: 少。於其阿耨多羅三藐三菩提心。若已發者
T0228_.08.0596b12: 能住不退。若現發者勇猛精進。若未發者當
T0228_.08.0596b13: 能發起。如是等人轉復甚少。又復閻浮提人。
T0228_.08.0596b14: 少能於此般若波羅蜜多善住相應。少能於
T0228_.08.0596b15: 此般若波羅蜜多依法修行。少能於此般若
T0228_.08.0596b16: 波羅蜜多。心不退轉住菩薩地。少能於此般
T0228_.08.0596b17: 若波羅蜜多。修行趣證阿耨多羅三藐三菩
T0228_.08.0596b18: 提。憍尸迦。若有能於此般若波羅蜜多聽受
T0228_.08.0596b19: 讀誦。自所宣説。或令他説如説修行。乃至尊
T0228_.08.0596b20: 重恭敬。以諸香華燈塗幢幡寶蓋種種供養
T0228_.08.0596b21: 者。當知皆是已發阿耨多羅三藐三菩提心。
T0228_.08.0596b22: 住不退轉菩薩地者
T0228_.08.0596b23: 又復憍尸迦。此閻浮提中有無量無數無邊
T0228_.08.0596b24: 衆生。發阿耨多羅三藐三菩提心行菩薩道。
T0228_.08.0596b25: 於汝意云何。憍尸迦。汝今當知。雖復有如是
T0228_.08.0596b26: 無量無數無邊衆生。發菩提心行菩薩道。於
T0228_.08.0596b27: 其中間若一若二住不退轉地。何以故。此閻
T0228_.08.0596b28: 浮提有諸衆生起下劣心生下劣想。智慧信
T0228_.08.0596b29: 解亦復下劣。是故起劣精進。於阿耨多羅三
T0228_.08.0596c01: 藐三菩提作難得想。不能起求而生懈怠。憍
T0228_.08.0596c02: 尸迦。若善男子善女人。樂欲速證阿耨多羅
T0228_.08.0596c03: 三藐三菩提果。成就最上樂者。是故應當於
T0228_.08.0596c04: 此般若波羅蜜多。發猛利心聽受讀誦。何以
T0228_.08.0596c05: 故。是善男子善女人應作是念。此般若波羅
T0228_.08.0596c06: 蜜多如來應供正等正覺。往昔修菩薩行時
T0228_.08.0596c07: 亦如是學。我今亦學是般若波羅蜜多。此般
T0228_.08.0596c08: 若波羅蜜多是我所師。憍尸迦。若佛住世若
T0228_.08.0596c09: 涅＊盤後。諸菩薩摩訶薩應當依止此般若波
T0228_.08.0596c10: 羅蜜多
T0228_.08.0596c11: 復次憍尸迦。若有善男子善女人。於如來應
T0228_.08.0596c12: 供正等正覺般涅＊盤後。以佛舍利造倶胝數
T0228_.08.0596c13: 七寶妙塔。是人乃至盡壽已來。以香華燈塗
T0228_.08.0596c14: 幢幡寶蓋諸妙衣服。作如是等種種供養。又
T0228_.08.0596c15: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。是善
T0228_.08.0596c16: 男子善女人。以是供養因縁得福多不。帝釋
T0228_.08.0596c17: 天主白佛言。甚多世尊。佛言。憍尸迦。若有善
T0228_.08.0596c18: 男子善女人。爲欲趣求大菩提故。於此般若
T0228_.08.0596c19: 波羅蜜多發信解心。自當受持讀誦記念。復
T0228_.08.0596c20: 爲他人廣説流布。普令衆生得大善利。使其
T0228_.08.0596c21: 正法久住世間。以是因縁佛眼不斷正法不
T0228_.08.0596c22: 滅。而諸菩薩摩訶薩衆。各各受持宣布演説。
T0228_.08.0596c23: 即得法眼不壞不滅。又復書此般若波羅蜜
T0228_.08.0596c24: 多經。置清淨處生尊重心。以諸香華燈塗幢
T0228_.08.0596c25: 幡寶蓋上妙衣服。作如是等種種供養。憍尸
T0228_.08.0596c26: 迦當知。此善男子善女人得福甚多
T0228_.08.0596c27: 復次憍尸迦。如前所説倶胝寶塔。且置是數。
T0228_.08.0596c28: 假使有人以佛舍利造七寶塔滿閻浮提。是
T0228_.08.0596c29: 人乃至盡壽已來。以諸香華燈塗幢幡寶蓋
T0228_.08.0597a01: 上妙衣服。作如是等種種供養。又復尊重瞻
T0228_.08.0597a02: 禮稱讃。憍尸迦。於汝意云何。彼善男子善女
T0228_.08.0597a03: 人。以是因縁得福多不。帝釋天主白佛言。
T0228_.08.0597a04: 甚多世尊。佛言憍尸迦。若有善男子善女人。
T0228_.08.0597a05: 爲欲趣求大菩提故。於此般若波羅蜜多發
T0228_.08.0597a06: 信解心。自當受持讀誦記念。復爲他人廣説
T0228_.08.0597a07: 流布。普令衆生得大善利。使其正法久住世
T0228_.08.0597a08: 間。以是因縁佛眼不斷正法不滅。而諸菩薩
T0228_.08.0597a09: 摩訶薩衆。各各受持宣布演説。即得法眼不
T0228_.08.0597a10: 壞不滅。又復書此般若波羅蜜多經。置清淨
T0228_.08.0597a11: 處生尊重心。以諸香華燈塗幢幡寶蓋上妙
T0228_.08.0597a12: 衣服。作如是等種種供養。憍尸迦。當知此善
T0228_.08.0597a13: 男子善女人得福甚多
T0228_.08.0597a14: 復次憍尸迦。如前所説造七寶塔滿閻浮提。
T0228_.08.0597a15: 且置是數。假使有人以佛舍利造七寶塔滿
T0228_.08.0597a16: 四大洲。是人乃至盡壽已來。以諸香華燈塗
T0228_.08.0597a17: 幢幡寶蓋上妙衣服。作如是等種種供養。又
T0228_.08.0597a18: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。彼善
T0228_.08.0597a19: 男子善女人。以是因縁得福多不。帝釋天主
T0228_.08.0597a20: 白佛言。甚多世尊。佛言。憍尸迦。若有善男子
T0228_.08.0597a21: 善女人。爲欲趣求大菩提故。於此般若波羅
T0228_.08.0597a22: 蜜多發信解心。自當受持讀誦記念。復爲他
T0228_.08.0597a23: 人廣説流布。普令衆生得大善利。使其正法
T0228_.08.0597a24: 久住世間。以是因縁佛眼不斷正法不滅。而
T0228_.08.0597a25: 諸菩薩摩訶薩衆。各各受持宣布演説。即得
T0228_.08.0597a26: 法眼不壞不滅。又復書此般若波羅蜜多經。
T0228_.08.0597a27: 置清淨處生尊重心。以諸香華燈塗幢幡寶
T0228_.08.0597a28: 蓋上妙衣服。作如是等種種供養。憍尸迦當
T0228_.08.0597a29: 知。此善男子善女人得福甚多
T0228_.08.0597b01: 復次憍尸迦。如前所説造七寶塔滿四大洲。
T0228_.08.0597b02: 且置是數。憍尸迦。假使有人以佛舍利造七
T0228_.08.0597b03: 寶塔滿小千世界。是人乃至盡壽已來。以諸
T0228_.08.0597b04: 香華燈塗幢幡寶蓋。作如是等種種供養。又
T0228_.08.0597b05: 復尊重瞻禮稱讃。憍尸迦。於汝意云何。彼人
T0228_.08.0597b06: 以是因縁得福多不。帝釋天主白佛言。甚多
T0228_.08.0597b07: 世尊。佛言。憍尸迦。若有善男子善女人。爲欲
T0228_.08.0597b08: 趣求大菩提故。於此般若波羅蜜多發信解
T0228_.08.0597b09: 心。自當受持讀誦記念。復爲他人廣説流布。
T0228_.08.0597b10: 普令衆生得大善利。使其正法久住世間。以
T0228_.08.0597b11: 是因縁佛眼不斷正法不滅。而諸菩薩摩訶
T0228_.08.0597b12: 薩衆。各各受持宣布演説。即得法眼不壞不
T0228_.08.0597b13: 滅。又復書此般若波羅蜜多經置清淨處。以
T0228_.08.0597b14: 諸香華燈塗幢幡寶蓋上妙衣服。作如是等
T0228_.08.0597b15: 種種供養。憍尸迦當知。此善男子善女人。得
T0228_.08.0597b16: 福甚多
T0228_.08.0597b17: 復次憍尸迦。如前所説造七寶塔滿小千世
T0228_.08.0597b18: 界。且置是數。憍尸迦。假使有人以佛舍利造
T0228_.08.0597b19: 七寶塔滿中千世界。是人乃至盡壽已來。以
T0228_.08.0597b20: 諸香華燈塗幢幡寶蓋上妙衣服。作如是等
T0228_.08.0597b21: 種種供養。又復尊重瞻禮稱讃。憍尸迦。於汝
T0228_.08.0597b22: 意云何。彼人以是因縁得福多不。帝釋天主
T0228_.08.0597b23: 白佛言。甚多世尊。佛言。憍尸迦。若有善男
T0228_.08.0597b24: 子善女人。爲欲趣求大菩提故。於此般若波
T0228_.08.0597b25: 羅蜜多發信解心。自當受持讀誦記念。復爲
T0228_.08.0597b26: 他人廣説流布。普令衆生得大善利。使其正
T0228_.08.0597b27: 法久住世間。以是因縁佛眼不斷正法不滅。
T0228_.08.0597b28: 而諸菩薩摩訶薩衆各各受持。即得法眼不
T0228_.08.0597b29: 壞不滅。又復書此般若波羅蜜多經置清淨
T0228_.08.0597c01: 處。以諸香華燈塗幢幡寶蓋上妙衣服。作如
T0228_.08.0597c02: 是等種種供養。憍尸迦當知。此善男子善女
T0228_.08.0597c03: 人得福甚多
T0228_.08.0597c04: 復次憍尸迦。如前所説造七寶塔滿中千世
T0228_.08.0597c05: 界。且置是數。憍尸迦。假使有人以佛舍利造
T0228_.08.0597c06: 七寶塔滿三千大千世界。是人乃至盡壽已
T0228_.08.0597c07: 來。以諸香華燈塗幢幡寶蓋上妙衣服。作如
T0228_.08.0597c08: 是等種種供養。又復尊重瞻禮稱讃。憍尸迦。
T0228_.08.0597c09: 於汝意云何。彼人以是因縁得福多不。帝釋
T0228_.08.0597c10: 天主白佛言。甚多世尊。佛言。憍尸迦。若有善
T0228_.08.0597c11: 男子善女人。爲欲趣求大菩提故。於此般若
T0228_.08.0597c12: 波羅蜜多發信解心。自當受持讀誦記念。復
T0228_.08.0597c13: 爲他人廣説流布。普令衆生得大善利。使其
T0228_.08.0597c14: 正法久住世間。以是因縁佛眼不斷正法不
T0228_.08.0597c15: 滅。而諸菩薩摩訶薩衆各各受持。即得法眼
T0228_.08.0597c16: 不壞不滅。又復書此般若波羅蜜多經置清
T0228_.08.0597c17: 淨處。以諸香華燈塗幢幡寶蓋上妙衣服。作
T0228_.08.0597c18: 如是等種種供養。憍尸迦。當知此善男子善
T0228_.08.0597c19: 女人。得福甚多
T0228_.08.0597c20: 復次憍尸迦。如前所説造七寶塔。滿三千大
T0228_.08.0597c21: 千世界。且置是數。憍尸迦。假使三千大千世
T0228_.08.0597c22: 界滿中衆生。各各以佛舍利造七寶塔。若住
T0228_.08.0597c23: 一劫若減一劫。以諸香華燈塗幢幡寶蓋上
T0228_.08.0597c24: 妙衣服。乃至種種伎樂歌舞。作如是等廣大
T0228_.08.0597c25: 供養。又復尊重瞻禮稱讃。憍尸迦。於汝意云
T0228_.08.0597c26: 何。彼諸衆生以是因縁得福多不。帝釋天主
T0228_.08.0597c27: 白佛言。甚多世尊。佛言。憍尸迦。若善男子善
T0228_.08.0597c28: 女人。爲欲趣求大菩提故。於此般若波羅蜜
T0228_.08.0597c29: 多發信解心。自當受持讀誦記念。復爲他人
T0228_.08.0598a01: 廣説流布。使其正法久住世間。以是因縁佛
T0228_.08.0598a02: 眼不斷正法不滅。而諸菩薩摩訶薩衆各各
T0228_.08.0598a03: 受持。即得法眼不壞不滅。又復書此般若波
T0228_.08.0598a04: 羅蜜多經置清淨處。以諸香華燈塗幢幡寳
T0228_.08.0598a05: 蓋。作如是等種種供養。憍尸迦當知。此善男
T0228_.08.0598a06: 子善女人得福甚多
T0228_.08.0598a07: 爾時帝釋天主白佛言。世尊。如是如是。誠如
T0228_.08.0598a08: 佛説。若人於此般若波羅蜜多經尊重供養
T0228_.08.0598a09: 者。當知是人即同供養過去未來現在諸佛
T0228_.08.0598a10: 了諸佛智。即同於彼一切世界廣作最極無
T0228_.08.0598a11: 邊供養。世尊。如佛所説三千大千世界如前
T0228_.08.0598a12: 數量。我今復置是數。世尊。假使如彼兢兢
T0228_.08.0598a13: 伽沙數三千大千世界。而彼世界滿中衆生。
T0228_.08.0598a14: 一一衆生各各以佛舍利起七寳塔。若住一
T0228_.08.0598a15: 劫若＊減一劫。以諸香華燈塗幢幡寶蓋上妙
T0228_.08.0598a16: 衣服乃至種種伎樂歌舞。如是供養。又復尊
T0228_.08.0598a17: 重瞻禮稱讃。世尊。彼諸衆生得福雖多。不如
T0228_.08.0598a18: 有人爲欲趣求大菩提故。於此般若波羅蜜
T0228_.08.0598a19: 多發信解心。自當受持讀誦記念。復爲他人
T0228_.08.0598a20: 廣説流布。普令衆生得大善利。使其正法久
T0228_.08.0598a21: 住世間。以是因縁佛眼不斷正法不滅。而諸
T0228_.08.0598a22: 菩薩摩訶薩衆各各受持。即得法眼不壞不
T0228_.08.0598a23: 滅。又復書此般若波羅蜜多經置清淨處。以
T0228_.08.0598a24: 諸香華燈塗幢幡寶蓋上妙衣服。如是等種
T0228_.08.0598a25: 種供養
T0228_.08.0598a26: 爾時世尊告帝釋天主言。如是如是。憍尸迦。
T0228_.08.0598a27: 能於此般若波羅蜜多經尊重供養者。當知
T0228_.08.0598a28: 是人所獲福徳無量無數。無有邊際無等無
T0228_.08.0598a29: 比。乃至其福不可思議。何以故。當知如來應
T0228_.08.0598b01: 供正等正覺一切智。從般若波羅蜜多生。復
T0228_.08.0598b02: 從一切智生如來身。憍尸迦。是故當知。若人
T0228_.08.0598b03: 以佛舍利起塔供養。與彼受持讀誦尊重供
T0228_.08.0598b04: 養般若波羅蜜多經者。所作福行所獲功徳。
T0228_.08.0598b05: 較量是數百分不及一。千分不及一。百千分
T0228_.08.0598b06: 不及一。倶胝分不及一。百倶胝分。千倶胝分。
T0228_.08.0598b07: 百千倶胝分。百千倶胝那庾多分。不及其一。
T0228_.08.0598b08: 數分算分。及譬喩分乃至烏波尼殺曇分不
T0228_.08.0598b09: 及其一
T0228_.08.0598b10: 爾時先從帝釋天主同來會者。四十千天子
T0228_.08.0598b11: 衆。倶白帝釋天主言。今當於此甚深般若波
T0228_.08.0598b12: 羅蜜多法門。受持讀誦記念思惟如説修行
T0228_.08.0598b13: 是時世尊。即告帝釋天主言。憍尸迦。如諸天
T0228_.08.0598b14: 言。汝當於此般若波羅蜜多法門。受持讀誦
T0228_.08.0598b15: 記念思惟如説修行。何以故。憍尸迦。若阿修
T0228_.08.0598b16: 羅與彼三十三天子衆共相鬪戰。是時汝當
T0228_.08.0598b17: 思念於此般若波羅蜜多法門。彼阿修羅即
T0228_.08.0598b18: 當退屈而自隱沒。帝釋天主白佛言。世尊。此
T0228_.08.0598b19: 般若波羅蜜多。是廣大明。此般若波羅蜜多。
T0228_.08.0598b20: 是無量明。是無上明。是最勝明。是無等明。
T0228_.08.0598b21: 是無等等明。
T0228_.08.0598b22: 爾時佛告帝釋天主言。如是如是。憍尸迦。此
T0228_.08.0598b23: 般若波羅蜜多。是廣大明。是無量明。是無上
T0228_.08.0598b24: 明。是最勝明。是無等明。是無等等明。何
T0228_.08.0598b25: 以故。所有過去未來現在如來應供正等正
T0228_.08.0598b26: 覺。從是大明所出生故。諸佛阿耨多羅三藐
T0228_.08.0598b27: 三菩提。學是大明得成就故。乃至無量無數
T0228_.08.0598b28: 三千大千世界諸佛世尊。阿耨多羅三藐三
T0228_.08.0598b29: 菩提。皆學是般若波羅蜜多廣大明故而得
T0228_.08.0598c01: 成就。憍尸迦當知。阿耨多羅三藐三菩提。從
T0228_.08.0598c02: 是般若波羅蜜多中來。所有十善法。因是大
T0228_.08.0598c03: 明故出現於世。四禪定分。四無量分。四無色
T0228_.08.0598c04: 定分。五神通分。三十七菩提分。如是等法皆
T0228_.08.0598c05: 因是大明故出現於世。如是略説。乃至八萬
T0228_.08.0598c06: 四千法蘊。皆從般若波羅蜜多廣大明句所
T0228_.08.0598c07: 出生故。所有佛智。自然智。不思議智。亦復由
T0228_.08.0598c08: 此大明生故
T0228_.08.0598c09: 復次憍尸迦。若如來應供正等正覺不出世
T0228_.08.0598c10: 時。彼諸菩薩摩訶薩衆出現世間。從先所聞
T0228_.08.0598c11: 般若波羅蜜多。出生種種善巧方便。悲愍世
T0228_.08.0598c12: 間諸衆生故爲作利益。是故十善法。四禪定
T0228_.08.0598c13: 分。四無量分。四無色定分。五神通分。三十七
T0228_.08.0598c14: 菩提分。如是等法出現世間開示衆生。憍尸
T0228_.08.0598c15: 迦。譬如月不出時衆星出現。如其力勢光照
T0228_.08.0598c16: 世間。菩薩摩訶薩亦復如是。如來應供正等
T0228_.08.0598c17: 正覺不出世時。所有正法亦不隱滅。何以故。
T0228_.08.0598c18: 若諸法行。若平等行。若諸善行。一一皆從諸
T0228_.08.0598c19: 菩薩摩訶薩所出生故。於菩薩摩訶薩善巧
T0228_.08.0598c20: 方便中隨順而轉。是諸菩薩摩訶薩善巧方
T0228_.08.0598c21: 便。當知皆從般若波羅蜜多生
T0228_.08.0598c22: 復次憍尸迦。若有善男子善女人。能於此般
T0228_.08.0598c23: 若波羅蜜多法門。書寫供養受持讀誦記念
T0228_.08.0598c24: 思惟如説修行者。是人以是縁故。於現世中
T0228_.08.0598c25: 得大利益
T0228_.08.0598c26: 帝釋天主白佛言。世尊。是人於現世中當得
T0228_.08.0598c27: 何所利益。佛言。憍尸迦當知。是善男子善女
T0228_.08.0598c28: 人。不爲諸毒損傷其命。不爲火焚不爲水溺。
T0228_.08.0598c29: 不遭刀劍杖苦乃至不爲他力損傷其命。又
T0228_.08.0599a01: 復不爲王法所加。設有是難。若能誦念般若
T0228_.08.0599a02: 波羅蜜多者即得解脱。又復憍尸迦。受持讀
T0228_.08.0599a03: 誦般若波羅蜜多者。若詣國王及其王子王
T0228_.08.0599a04: 大臣所。時彼國王王大臣等見已歡喜。隨其
T0228_.08.0599a05: 所欲一切如意。何以故。憍尸迦。此般若波羅
T0228_.08.0599a06: 蜜多。於一切衆生是大慈心行。大慈行。是大
T0228_.08.0599a07: 悲心行大悲行。又復憍尸迦。受持讀誦此般
T0228_.08.0599a08: 若波羅蜜多者。於一切處不爲一切虎狼蟲
T0228_.08.0599a09: 獸所能傷害。乃至人非人等。伺求短者不得
T0228_.08.0599a10: 其便。唯除先業定應受者
T0228_.08.0599a11: 爾時有諸外道。於彼法中久出家者。數滿百
T0228_.08.0599a12: 人來入會中。於佛世尊欲生惱亂
T0228_.08.0599a13: 是時帝釋天主。遠見此人漸近佛會。即時天
T0228_.08.0599a14: 主觀察彼心。知其所欲而作是念。此諸外道
T0228_.08.0599a15: 今來佛會欲生惱亂
T0228_.08.0599a16: 我先從佛所受般若波羅蜜多法門宜應誦
T0228_.08.0599a17: 念。帝釋天主作是思惟已。即誦般若波羅蜜
T0228_.08.0599a18: 多法門。時諸外道既入會中遠見世尊。是時
T0228_.08.0599a19: 各各右繞世尊已。即離佛會復道而還
T0228_.08.0599a20: 爾時尊者舍利子。即作是念。云何此諸外道
T0228_.08.0599a21: 來入會中。向佛世尊右繞而退。是時世尊。知
T0228_.08.0599a22: 舍利子心所思念。即告尊者舍利子言。汝今
T0228_.08.0599a23: 當知彼諸外道。於彼法中而各出家。今來佛
T0228_.08.0599a24: 會欲生破壞違諍損惱。帝釋天主以誦般若
T0228_.08.0599a25: 波羅蜜多故。彼諸外道自生慚退。舍利子。是
T0228_.08.0599a26: 故當知。般若波羅蜜多法門有大威力。能除
T0228_.08.0599a27: 一切外道邪惡
T0228_.08.0599a28: 爾時復有諸惡魔衆咸作是念。今如來應供
T0228_.08.0599a29: 正等正覺。與其四衆并欲色界諸天子等而
T0228_.08.0599b01: 共集會。彼佛世尊與諸菩薩摩訶薩。授阿耨
T0228_.08.0599b02: 多羅三藐三菩提記。我等今者宜應往彼。時
T0228_.08.0599b03: 諸魔衆。作是念已即化四兵。種種莊嚴詣於
T0228_.08.0599b04: 佛所
T0228_.08.0599b05: 是時帝釋天主。見是四兵嚴整妙好來入佛
T0228_.08.0599b06: 會。即作是念。此四兵衆莊嚴殊麗。非彼頻
T0228_.08.0599b07: 婆娑羅王之所有。亦非勝軍大王所有。又非
T0228_.08.0599b08: 諸餘國王所有。亦復非其長者子有。此即是
T0228_.08.0599b09: 彼諸惡魔衆化現故爾。何以故。彼諸魔衆。於
T0228_.08.0599b10: 長夜中違背佛法。伺求其短欲生破壞。我今
T0228_.08.0599b11: 宜應誦佛所受般若波羅蜜多法門。帝釋天
T0228_.08.0599b12: 主作是念已。即誦般若波羅蜜多法門。彼諸
T0228_.08.0599b13: 魔衆。即時各各攝其化現復道而還。爾時三
T0228_.08.0599b14: 十三天子衆。即於會中。化現無數天曼陀羅
T0228_.08.0599b15: 華等種種妙華散於佛上。其所散華住虚空
T0228_.08.0599b16: 中。時諸天子衆散妙華已作如是言。願此般
T0228_.08.0599b17: 若波羅蜜多正法久住世間。與閻浮提衆生
T0228_.08.0599b18: 作大利益。發是言已重復散華。散已又言。
T0228_.08.0599b19: 唯願一切衆生。於此般若波羅蜜多法門。宣
T0228_.08.0599b20: 布演説如説修行。一切魔及魔天人與非人。
T0228_.08.0599b21: 伺求短者不得其便。普令衆生善根具足。時
T0228_.08.0599b22: 帝釋天主白佛言。世尊。若有人能於此般若
T0228_.08.0599b23: 波羅蜜多隨喜聽受者。當知是人已曾供養
T0228_.08.0599b24: 過去諸佛。何況受持讀誦記念思惟。轉爲他
T0228_.08.0599b25: 人解説其義。如其所説依法修學。如所修行
T0228_.08.0599b26: 成就相應。何以故。諸佛一切智。皆於般若波
T0228_.08.0599b27: 羅蜜多法中求。從般若波羅蜜多所出生故。
T0228_.08.0599b28: 世尊。譬如有人欲求妙寶須入大海勤苦而
T0228_.08.0599b29: 求。方獲無價諸妙珍寶。如來應供正等正覺
T0228_.08.0599c01: 一切智寳亦復如是。當於般若波羅蜜多大
T0228_.08.0599c02: 海中求。佛告帝釋天主言。如是如是。諸佛如
T0228_.08.0599c03: 來應供正等正覺一切智寶。若欲求者。當於
T0228_.08.0599c04: 般若波羅蜜多大法海中勤苦而求。如是求
T0228_.08.0599c05: 者皆得如意
T0228_.08.0599c06: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0599c07: 第三
T0228_.08.0599c08:
T0228_.08.0599c09:
T0228_.08.0599c10:
T0228_.08.0599c11:
T0228_.08.0599c12: 波羅蜜多經卷第四
T0228_.08.0599c13: ＊西天譯經三藏朝奉大夫試光祿卿
T0228_.08.0599c14: 傳法大師＊賜紫臣施護奉 詔譯
T0228_.08.0599c15: 寶塔功徳品第三之三
T0228_.08.0599c16: 爾時尊者阿難白佛言。云何世尊。而不稱讃
T0228_.08.0599c17: 宣説布施波羅蜜多。持戒波羅蜜多。忍辱波
T0228_.08.0599c18: 羅蜜多。精進波羅蜜多。禪定波羅蜜多如是
T0228_.08.0599c19: 名字。何故唯説般若波羅蜜多稱讃功徳
T0228_.08.0599c20: 佛告阿難言。如是如是。我於諸波羅蜜多中。
T0228_.08.0599c21: 唯説般若波羅蜜多最上稱讃。何以故。阿難。
T0228_.08.0599c22: 汝今當知此般若波羅蜜多與五波羅蜜多爲
T0228_.08.0599c23: 導首故。阿難。於汝意云何。若布施不迴向
T0228_.08.0599c24: 一切智。得成波羅蜜多不。阿難白佛言。不也
T0228_.08.0599c25: 世尊。佛言阿難。若持戒忍辱精進禪定不迴
T0228_.08.0599c26: 向一切智。得成波羅蜜多不。即此般若不迴
T0228_.08.0599c27: 向一切智得成波羅蜜多不。阿難白佛言。不
T0228_.08.0599c28: 也世尊。佛言阿難。於汝意云何。所有不思議
T0228_.08.0599c29: 智慧善根。迴向一切智不。阿難白佛言。世尊。
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