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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_.08.0631a01: 故如來因般若波羅蜜多故。能知無量無數
T0228_.08.0631a02: 衆生如是不可見心
T0228_.08.0631a03: 佛告須菩提。如是等諸心。如來因般若波羅
T0228_.08.0631a04: 蜜多故。一一如實了知。以是義故。般若波
T0228_.08.0631a05: 羅蜜多而能顯示諸世間相
T0228_.08.0631a06: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0631a07: 第十二
T0228_.08.0631a08:
T0228_.08.0631a09:
T0228_.08.0631a10:
T0228_.08.0631a11: *佛説佛母出生三法藏般若
T0228_.08.0631a12: 波羅蜜多經卷第十三
T0228_.08.0631a13:   *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0631a14: 傳法大師*賜紫*臣施*護奉 詔*譯
T0228_.08.0631a15: 顯示世間品第十二之二
T0228_.08.0631a16: 佛告須菩提。又復如來因般若波羅蜜多故。
T0228_.08.0631a17: 如實了知無量無數衆生。及諸異見補特伽
T0228_.08.0631a18: 羅諸行出沒。云何如來知諸衆生。及諸異見
T0228_.08.0631a19: 補特伽羅諸行出沒耶。須菩提。所謂了知衆
T0228_.08.0631a20: 生所起諸行出沒。依色而生依受想行識而
T0228_.08.0631a21: 生。云何依色受想行識生耶。謂諸異見補特
T0228_.08.0631a22: 伽羅起。如是見我及世間是常。色是常我及
T0228_.08.0631a23: 世間是無常。亦常亦無常。非常非無常。如是
T0228_.08.0631a24: 我及世間是常。受想行識是常。我及世間是
T0228_.08.0631a25: 無常。亦常亦無常。非常非無常。受想行識是
T0228_.08.0631a26: 無常。亦常亦無常。非常非無常。又復我及世
T0228_.08.0631a27: 間是有邊。色是有邊。我及世間是無邊亦有
T0228_.08.0631a28: 邊。亦無邊。非有邊非無邊。色是無邊。亦有邊
T0228_.08.0631a29: 亦無邊。非有邊非無邊。如是我及世間是有
T0228_.08.0631b01: 邊。受想行識是有邊。我及世間是無邊。亦有
T0228_.08.0631b02: 邊亦無邊。非有邊非無邊。受想行識是無邊。
T0228_.08.0631b03: 亦有邊亦無邊。非有邊非無邊。又復死後色
T0228_.08.0631b04: 如去不如去。亦如去亦不如去。非如去非不
T0228_.08.0631b05: 如去。如是受想行識死後如去不如去亦
T0228_.08.0631b06: 去亦不如去非如去非不如去。又復身即是
T0228_.08.0631b07: 神。身異神異。如是色受想行識即身即神。色
T0228_.08.0631b08: 受想行識異身異神。是見皆依五蘊所起。此
T0228_.08.0631b09: 等皆是補特伽羅別異癡見。如來一一如實
T0228_.08.0631b10: 了知。須菩提。以是義故如來應供正等正覺。
T0228_.08.0631b11: 因般若波羅蜜多故。能知無量無數衆生。及
T0228_.08.0631b12: 諸異見補特伽羅如是出沒
T0228_.08.0631b13: 復次須菩提。如來因般若波羅蜜多故。如實
T0228_.08.0631b14: 了知無量無數衆生色受想行識相。云何如
T0228_.08.0631b15: 來知衆生色相耶。須菩提。所謂了知色如如。
T0228_.08.0631b16: 云何如來知衆生受想行識相耶。須菩提。所
T0228_.08.0631b17: 謂了知受想行識如如。須菩提。以是義故如
T0228_.08.0631b18: 來所説衆生出沒如即五蘊如。五蘊如即世
T0228_.08.0631b19: 間如。何以故。五蘊及世間如無異故。是故五
T0228_.08.0631b20: 蘊如如世間如。世間如如一切法如。一切法
T0228_.08.0631b21: 如如須陀洹果如。須陀洹果如如斯陀含果
T0228_.08.0631b22: 如。斯陀含果如如阿那含果如。阿那含果如
T0228_.08.0631b23: 如阿羅漢果如。阿羅漢果如如。縁覺果如。縁
T0228_.08.0631b24: 覺果如如如來如。是故如來與彼聲聞縁覺
T0228_.08.0631b25: 果。及五蘊世間。乃至一切法。同一如。如是諸
T0228_.08.0631b26: 如如非一性非多性。即種種性離種種性。無
T0228_.08.0631b27: 二無分別無作而無盡。須菩提。如來因般若
T0228_.08.0631b28: 波羅蜜多故得是如如。證是如故故名如來。
T0228_.08.0631b29: 以是因縁如來應供正等正覺。説般若波羅
T0228_.08.0631c01: 蜜多能示世間。般若波羅蜜多爲諸佛母出
T0228_.08.0631c02: 生諸佛。由從是生故即如實了知彼一切法
T0228_.08.0631c03: 如如無異。證是如故出現世間。成就阿耨多
T0228_.08.0631c04: 羅三藐三菩提果
T0228_.08.0631c05: 爾時須菩提白佛言。世尊。如佛所説如如法
T0228_.08.0631c06: 者最上甚深。佛因是如故得菩提果。世尊。此
T0228_.08.0631c07: 法甚深何人能信解。豈非住不退轉菩薩摩
T0228_.08.0631c08: 訶薩。滿願阿羅漢。正見補特伽羅。乃能信解
T0228_.08.0631c09: 耶。佛言。須菩提。如是如是。如汝所説
T0228_.08.0631c10: 復次須菩提。如如法者是無盡相最勝甚深。
T0228_.08.0631c11: 如來應供正等正覺。如實宣説彼無盡相
T0228_.08.0631c12: 爾時帝釋天主及欲界中餘天子衆。色界二
T0228_.08.0631c13: 萬梵衆天子來詣佛所。到已頭面禮佛雙足
T0228_.08.0631c14: 退住一面。時諸天子各白佛言。世尊。佛所説
T0228_.08.0631c15: 法最上甚深。此中云何作相耶
T0228_.08.0631c16: 佛言。諸天子。諸法以空爲相無相無願爲相。
T0228_.08.0631c17: 是相無生無滅無染無淨。法界寂靜猶如虚
T0228_.08.0631c18: 空。無所依止即相無相。如來應供正等正覺。
T0228_.08.0631c19: 説色受想行識亦如是相。即相無相。而此諸
T0228_.08.0631c20: 相相不能壞。世間天人阿修羅等所不能壞。
T0228_.08.0631c21: 何以故。彼天人阿修羅等是有相故。諸天子。
T0228_.08.0631c22: 若有人問虚空誰所作。是人爲正問不。諸天
T0228_.08.0631c23: 子白佛言。不也世尊。虚空無所作。何以故。
T0228_.08.0631c24: 虚空無爲誰能作者。佛告諸天子言。如是如
T0228_.08.0631c25: 是。如來應供正等正覺。從無二法生。説諸
T0228_.08.0631c26: 法相亦無二相。何以故。如來得是相故即無
T0228_.08.0631c27: 所住。是故佛説諸法無作相
T0228_.08.0631c28: 爾時尊者須菩提白佛言。世尊。是相甚深。如
T0228_.08.0631c29: 來得是相故成等正覺。以無礙智説般若波
T0228_.08.0632a01: 羅蜜多。而此般若波羅蜜多乃是諸佛之所
T0228_.08.0632a02: 行處
T0228_.08.0632a03: 佛告尊者須菩提言。如是如是。如來應供
T0228_.08.0632a04: 正等正覺。因般若波羅蜜多故。如實顯示彼
T0228_.08.0632a05: 世間相。須菩提。如來應供正等正覺依止於
T0228_.08.0632a06: 法。供養恭敬尊重讃歎於法。所謂法者即般
T0228_.08.0632a07: 若波羅蜜多。有佛無佛此法常住。是故如來
T0228_.08.0632a08: 依止般若波羅蜜多。由依止故如來修習般
T0228_.08.0632a09: 若波羅蜜多。以修習故得一切智
T0228_.08.0632a10: 復次須菩提。汝今當知。佛是知恩能報恩者。
T0228_.08.0632a11: 正使有人作是問言。誰是知恩能報恩者。應
T0228_.08.0632a12: 當答言。佛是知恩能報恩者。何以故。如來因
T0228_.08.0632a13: 所行道所學法故。得阿耨多羅三藐三菩提。
T0228_.08.0632a14: 今復護念是道是法。須菩提。如來所行所學
T0228_.08.0632a15: 者即是般若波羅蜜多。以是義故如來名爲
T0228_.08.0632a16: 眞報恩者
T0228_.08.0632a17: 復次須菩提。如來知一切法無作。無作相故
T0228_.08.0632a18: 得阿耨多羅三藐三菩提。今復如實説一切
T0228_.08.0632a19: 法無作無作相。亦是如來眞報恩者
T0228_.08.0632a20: 復次須菩提。如來知一切法皆從般若波羅
T0228_.08.0632a21: 蜜多中來。今復如實説般若波羅蜜多顯示
T0228_.08.0632a22: 世間。亦是如來眞報恩者
T0228_.08.0632a23: 須菩提白佛言。世尊。彼一切法無知者無見
T0228_.08.0632a24: 者。云何如來應供正等正覺。説般若波羅蜜
T0228_.08.0632a25: 多顯示世間
T0228_.08.0632a26: 佛告尊者須菩提言。善哉善哉。汝能問佛此
T0228_.08.0632a27: 甚深義。須菩提。如是如是。一切法無知者。一
T0228_.08.0632a28: 切法無見者。云何一切法無知者無見者。所
T0228_.08.0632a29: 謂一切法空一切法無依止。是故一切法無
T0228_.08.0632b01: 知者無見者。如來應供正等正覺得是法故。
T0228_.08.0632b02: 乃説般若波羅蜜多能示世間。云何示世間
T0228_.08.0632b03: 耶。須菩提。若不見色不見受想行識是爲顯
T0228_.08.0632b04: 示世間
T0228_.08.0632b05: 須菩提白佛言。世尊。云何名不見色不見受
T0228_.08.0632b06: 想行識。佛言。須菩提。若不縁色生識是名不
T0228_.08.0632b07: 見色。若不縁受想行識生識。是名不見受想
T0228_.08.0632b08: 行識。須菩提。若不見色受想行識即不見世
T0228_.08.0632b09: 間。若如是不見世間是名眞見世間。云何眞
T0228_.08.0632b10: 見世間耶。所謂世間空故。世間離相故。世間
T0228_.08.0632b11: 寂靜故。世間無染故。般若波羅蜜多如是顯
T0228_.08.0632b12: 示。如來應供正等正覺亦如是説
T0228_.08.0632b13:   不思議品第十三
T0228_.08.0632b14: 爾時尊者須菩提白佛言。世尊。此般若波羅
T0228_.08.0632b15: 蜜多最上甚深。爲大事故出。爲不可思議事
T0228_.08.0632b16: 不可稱事不可量事不可數事無等等事故出
T0228_.08.0632b17: 佛言。須菩提。如是如是。般若波羅蜜多最上
T0228_.08.0632b18: 甚深。爲大事故出。爲不可思議事不可稱事
T0228_.08.0632b19: 不可量事不可數事無等等事故出
T0228_.08.0632b20: 須菩提。云何爲不可思議事故出。所謂如來
T0228_.08.0632b21: 法佛法自然智法一切智法。如是諸法不可
T0228_.08.0632b22: 思議。非心非心數法可轉。此中無分別。是故
T0228_.08.0632b23: 般若波羅蜜多。爲不可思議事故出
T0228_.08.0632b24: 須菩提。云何爲不可稱事故出。所謂如來法
T0228_.08.0632b25: 佛法自然智法一切智法。如是諸法非心所
T0228_.08.0632b26: 稱。是故般若波羅蜜多爲不可稱事故出
T0228_.08.0632b27: 須菩提。云何爲不可量事故故出。所謂如來
T0228_.08.0632b28: 法佛法自然智法一切智法。如是諸法出過
T0228_.08.0632b29: 諸量無有限量是故般若波羅蜜多爲不可量
T0228_.08.0632c01: 事故出
T0228_.08.0632c02: 須菩提。云何爲不可數事故出。所謂如來法
T0228_.08.0632c03: 佛法自然智法一切智法。如是諸法出過諸
T0228_.08.0632c04: 數非數所及。是故般若波羅蜜多爲不可數
T0228_.08.0632c05: 事故出
T0228_.08.0632c06: 須菩提。云何爲無等等事故出。所謂如來法
T0228_.08.0632c07: 佛法自然智法一切智法。如是諸法無有等
T0228_.08.0632c08: 者況復過上。是故般若波羅蜜多爲無等等
T0228_.08.0632c09: 事故出
T0228_.08.0632c10: 復次須菩提白佛言。世尊。若如來法佛法自
T0228_.08.0632c11: 然智法一切智法。如是諸法不可思議不可
T0228_.08.0632c12: 稱不可量不可數無等等者。彼色亦不可思
T0228_.08.0632c13: 議不可稱不可量不可數無等等。受想行識
T0228_.08.0632c14: 亦不可思議不可稱不可量不可數無等等耶
T0228_.08.0632c15: 佛告尊者須菩提言。如是如是。須菩提。色不
T0228_.08.0632c16: 可思議不可稱不可量不可數無等等故。受
T0228_.08.0632c17: 想行識不可思議不可稱不可量不可數無等
T0228_.08.0632c18: 等。乃至一切法亦不可思議不可稱不可量
T0228_.08.0632c19: 不可數無等等。何以故。色於法性中無心無
T0228_.08.0632c20: 心數法故。受想行識於法性中無心無心數
T0228_.08.0632c21: 法。乃至一切法於法性中亦無心無心數法」
T0228_.08.0632c22: 須菩提。色受想行識。於法性中以無心無心
T0228_.08.0632c23: 數法故。不可思議不可稱。乃至一切法亦不
T0228_.08.0632c24: 可思議不可稱。須菩提。色受想行識不可量
T0228_.08.0632c25: 故。乃至一切法亦不可量。何以故。色受想行
T0228_.08.0632c26: 識量不可得。乃至一切法量亦不可得。以不
T0228_.08.0632c27: 可得故即色受想行識乃至一切法無所作。
T0228_.08.0632c28: 以無所作故。即色受想行識乃至一切法無
T0228_.08.0632c29: 所生。以無所生故。是故色受想行識乃至一
T0228_.08.0633a01: 切法皆不可量。須菩提。色受想行識不可數
T0228_.08.0633a02: 故。乃至一切法亦不可數。何以故。出過數分
T0228_.08.0633a03: 故。須菩提。色受想行識無等等故。乃至一切
T0228_.08.0633a04: 法亦無等等。何以故。如虚空平等故。一切法
T0228_.08.0633a05: 亦然
T0228_.08.0633a06: 復次須菩提。於汝意云何。虚空有心心數法
T0228_.08.0633a07: 不。須菩提言。不也世尊。佛言。須菩提。彼一
T0228_.08.0633a08: 切法亦復如是。虚空不可思議故一切法亦
T0228_.08.0633a09: 不可思議。虚空不可稱故一切法亦不可稱。
T0228_.08.0633a10: 虚空不可量故一切法亦不可量。虚空不可
T0228_.08.0633a11: 數故一切法亦不可數。虚空無等等故一切
T0228_.08.0633a12: 法亦無等等。是故諸法離諸分別。若分別者
T0228_.08.0633a13: 皆是識業
T0228_.08.0633a14: 須菩提。滅諸籌量名不可思議。非所稱故名
T0228_.08.0633a15: 不可稱。無有量故名不可量。過諸數故名不
T0228_.08.0633a16: 可數。如虚空故名無等等。以是縁故。當知如
T0228_.08.0633a17: 來法佛法自然智法一切智法。乃至一切法
T0228_.08.0633a18: 皆如虚空。不可思議不可稱不可量不可數
T0228_.08.0633a19: 無等等。説是不可思議乃至無等等法門時。
T0228_.08.0633a20: 會中有五百苾芻二十苾芻尼。不受諸法得
T0228_.08.0633a21: 諸漏盡心善解脱。六十優婆塞三十優婆夷。
T0228_.08.0633a22: 遠塵離垢得法眼淨。即於佛前皆得授記。二
T0228_.08.0633a23: 十菩薩悉證無生法忍。而諸菩薩於此賢劫。
T0228_.08.0633a24: 當得成就阿耨多羅三藐三菩提果
T0228_.08.0633a25: 爾時尊者須菩提白佛言。世尊。般若波羅蜜
T0228_.08.0633a26: 多最上甚深。佛先所説爲大事故出。其相云
T0228_.08.0633a27: 何。佛言。須菩提。般若波羅蜜多爲大事故出
T0228_.08.0633a28: 者。汝今當知。所謂佛法縁覺法聲聞法。皆住
T0228_.08.0633a29: 般若波羅蜜多中。須菩提。譬如世間刹帝利
T0228_.08.0633b01: 王子。得灌頂已處於王位。所有王事及國城
T0228_.08.0633b02: 事人民事等皆付大臣。臣受命已統攝而行。
T0228_.08.0633b03: 般若波羅蜜多亦復如是。所有佛法縁覺法
T0228_.08.0633b04: 聲聞法。皆住般若波羅蜜多中。而般若波羅
T0228_.08.0633b05: 蜜多統攝諸法。如是等法名爲大事。是故般
T0228_.08.0633b06: 若波羅蜜多爲大事故出
T0228_.08.0633b07: 復次須菩提。般若波羅蜜多不受不著色故
T0228_.08.0633b08: 出。不受不著受想行識故出。不受不著須陀
T0228_.08.0633b09: 洹果斯陀含果阿那含果阿羅漢果故出。不
T0228_.08.0633b10: 受不著縁覺果故出。不受不著一切智故出。
T0228_.08.0633b11: 須菩提。白佛言。世尊。云何般若波羅蜜多不
T0228_.08.0633b12: 受不著一切智故出耶。佛言須菩提。於汝意
T0228_.08.0633b13: 云何。汝所證得阿羅漢法有所見耶可受可
T0228_.08.0633b14: 著耶。須菩提言。不也世尊。我所證法是中無
T0228_.08.0633b15: 見亦不可受亦不可著。佛言。須菩提。般若波
T0228_.08.0633b16: 羅蜜多亦復如是。所有如來法乃至一切智
T0228_.08.0633b17: 法。是諸法中悉無所見不受不著。是故般若
T0228_.08.0633b18: 波羅蜜多。不受不著一切智故出
T0228_.08.0633b19: 爾時尊者須菩提。白佛言。世尊。如佛所説般
T0228_.08.0633b20: 若波羅蜜多不受不著。最上甚深希有難得。
T0228_.08.0633b21: 世尊。彼初住大乘菩薩摩訶薩。若聞是説不
T0228_.08.0633b22: 驚不怖亦不退失生信解者。當知是菩薩具
T0228_.08.0633b23: 足正因。於先佛所已種善根。是故於今得聞
T0228_.08.0633b24: 此甚深般若波羅蜜多。亦復不生驚怖心淨
T0228_.08.0633b25: 信解。佛言。須菩提。如是如是。如汝所説
T0228_.08.0633b26: 爾時欲色界諸天子等。白佛言。世尊。此般若
T0228_.08.0633b27: 波羅蜜多正法。最上甚深難解難入。若人得
T0228_.08.0633b28: 聞此甚深般若波羅蜜多正法生信解者。當
T0228_.08.0633b29: 知是人於先佛所已種善根。世尊。正使三千
T0228_.08.0633c01: 大千世界所有衆生。一一已住信行地者。是
T0228_.08.0633c02: 諸衆生若滿一劫若減一劫如理修行。不如
T0228_.08.0633c03: 有人能一日中於此般若波羅蜜多正法。如
T0228_.08.0633c04: 理思惟安住忍法。是人功徳倍勝於前
T0228_.08.0633c05: 佛告諸天子言。如是如是。般若波羅蜜多正
T0228_.08.0633c06: 法最上甚深。正使三千大千世界所有衆生。
T0228_.08.0633c07: 一一已住信行地者。若滿一劫若減一劫如
T0228_.08.0633c08: 理修行。不如有人於此般若波羅蜜多正法。
T0228_.08.0633c09: 如理思惟安住忍法。是人功徳倍勝於前。是
T0228_.08.0633c10: 故汝等於此正法。尊重恭敬如理修行。是時
T0228_.08.0633c11: 欲色界中諸天子等各白佛言。世尊。大波羅
T0228_.08.0633c12: 蜜多是般若波羅蜜多。最上甚深希有難得。
T0228_.08.0633c13: 我等各各隨喜頂受。彼諸天子如是稱讃已。
T0228_.08.0633c14: 即各頭面禮世尊足。右繞三匝出離佛會。去
T0228_.08.0633c15: 此不遠隱身不現。各各還復彼彼天中
T0228_.08.0633c16: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0633c17: 第十三
T0228_.08.0633c18:
T0228_.08.0633c19:
T0228_.08.0633c20: *佛説佛母出生三法藏般若
T0228_.08.0633c21: 波羅蜜多經卷第十四
T0228_.08.0633c22:  *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0633c23: 傳法大師*賜紫*臣施*護奉 詔*譯 
T0228_.08.0633c24:   譬喩品第十四
T0228_.08.0633c25: 爾時尊者須菩提白佛言。世尊。若菩薩摩訶
T0228_.08.0633c26: 薩。聞此甚深般若波羅蜜多正法。不驚不怖
T0228_.08.0633c27: 不退不失不疑不難不悔不沒心生信解者。
T0228_.08.0633c28: 是菩薩於何處沒而來生此
T0228_.08.0633c29: 佛告須菩提。若菩薩摩訶薩。聞此甚深般若
T0228_.08.0634a01: 波羅蜜多正法。不驚不怖不退不失不疑不
T0228_.08.0634a02: 難不悔不沒。心生信解者。是菩薩於彼最上
T0228_.08.0634a03: 人中沒已而來生此。復得聞是甚深般若波
T0228_.08.0634a04: 羅蜜多正法愛樂聽受不暫捨離彼説法者。
T0228_.08.0634a05: 譬如新生犢子不離其母。須菩提。菩薩摩訶
T0228_.08.0634a06: 薩亦復如是。於此甚深般若波羅蜜多正法。
T0228_.08.0634a07: 心淨信解愛樂聽受。而不暫離彼説法者。以
T0228_.08.0634a08: 不離其説法者故。即不棄捨般若波羅蜜多。
T0228_.08.0634a09: 須菩提白佛言。世尊。若有菩薩摩訶薩。具
T0228_.08.0634a10: 足如是功徳者。豈不從於他方佛刹沒已生
T0228_.08.0634a11: 此耶。佛言須菩提。如是如是。若有菩薩摩訶
T0228_.08.0634a12: 薩。具足如是功徳者。當知已於他方佛刹彼
T0228_.08.0634a13: 彼佛所。恭敬聽受此甚深法。而復於中請問
T0228_.08.0634a14: 其義。從彼沒已而來生此。以是因縁。今得聞
T0228_.08.0634a15: 此甚深般若波羅蜜多正法時。亦復具足如
T0228_.08.0634a16: 是功徳
T0228_.08.0634a17: 復次須菩提。有諸菩薩。於知足天上慈氏菩
T0228_.08.0634a18: 薩摩訶薩所。聞此甚深般若波羅蜜多正法
T0228_.08.0634a19: 不疑不難。而復於中請問其義。以是因縁。
T0228_.08.0634a20: 於彼沒已而來生此。今得聞此甚深般若波
T0228_.08.0634a21: 羅蜜多正法時。亦復具足如是功徳
T0228_.08.0634a22: 復次須菩提。若菩薩摩訶薩。於先世中雖復
T0228_.08.0634a23: 曾聞此甚深法。不能如實請問其義。心生疑
T0228_.08.0634a24: 悔者。當知是菩薩轉身生此。設得聞是甚深
T0228_.08.0634a25: 正法。亦復於中心生疑悔。何以故。以其先世
T0228_.08.0634a26: 不問所致故
T0228_.08.0634a27: 復次須菩提。若菩薩摩訶薩。於先世中聞此
T0228_.08.0634a28: 甚深般若波羅蜜多正法時。能一日二日三
T0228_.08.0634a29: 四五日。發生淨信請問其義者。是菩薩轉身
T0228_.08.0634a30: 生此。聞是正法心即信解離諸疑悔。亦復於
T0228_.08.0634b01: 中請問其義。何以故。法爾如是故
T0228_.08.0634b02: 復次須菩提。若有菩薩於先世中。雖得聞此
T0228_.08.0634b03: 甚深般若波羅蜜多正法。不能決定請問其
T0228_.08.0634b04: 義。亦復不能隨所説行。是故今時於此甚深
T0228_.08.0634b05: 般若波羅蜜多正法。或時樂聞或不樂聞。其
T0228_.08.0634b06: 心輕動不能決定。猶如輕妙&T073554;衣隨風所轉。
T0228_.08.0634b07: 須菩提。當知此菩薩初住大乘法中心不清
T0228_.08.0634b08: 淨不能發生決定信解。不取般若波羅蜜多。
T0228_.08.0634b09: 不隨般若波羅蜜多行。是故於彼聲聞縁覺
T0228_.08.0634b10: 二地之中隨墮一處
T0228_.08.0634b11: 復次須菩提。譬如有人乘船入海船忽破壞。
T0228_.08.0634b12: 是人若不取彼浮嚢或木或板等。當知是人
T0228_.08.0634b13: 即於中路沒水而死。由此因縁不到彼岸。須
T0228_.08.0634b14: 菩提。菩薩摩訶薩亦復如是。於阿耨多羅三
T0228_.08.0634b15: 藐三菩提。有信有忍有愛有欲。有解有行有
T0228_.08.0634b16: 喜有樂有捨有精進。有尊重有深心有淨心。
T0228_.08.0634b17: 離放逸不散亂。雖具如是功徳。若不得般若
T0228_.08.0634b18: 波羅蜜多善巧方便所護念者。是菩薩即不
T0228_.08.0634b19: 能成就一切智果。於其中路有所退失。須菩
T0228_.08.0634b20: 提。云何名爲中路。又復退失何法。須菩提。
T0228_.08.0634b21: 中路者所謂聲聞縁覺之地。所退失者謂一
T0228_.08.0634b22: 切智果
T0228_.08.0634b23: 須菩提。又如有人乘船入海。於其中路船忽
T0228_.08.0634b24: 破壞。是人即時取彼浮嚢或木或板等。當知
T0228_.08.0634b25: 是人得離難事。不爲海水所溺而死。獲大安
T0228_.08.0634b26: 隱到於彼岸
T0228_.08.0634b27: 須菩提。菩薩摩訶薩亦復如是。於阿耨多羅
T0228_.08.0634b28: 三藐三菩提。有信有忍有愛有欲。有解有行
T0228_.08.0634b29: 有喜有樂。有捨有精進有尊重有深心有淨
T0228_.08.0634b30: 心。離放逸不散亂。具足如是功徳已。復得般
T0228_.08.0634c01: 若波羅蜜多善巧方便所護念者。是菩薩於
T0228_.08.0634c02: 其中路無所退失。不墮聲聞縁覺之地。即能
T0228_.08.0634c03: 成就一切智果
T0228_.08.0634c04: 復次須菩提。又如有人持以坏瓶詣於河池
T0228_.08.0634c05: 井泉欲取其水。是瓶不久中路破壞。以是因
T0228_.08.0634c06: 縁水不能得。何以故。瓶未成熟。是故破壞還
T0228_.08.0634c07: 歸於地。須菩提。菩薩摩訶薩亦復如是。於阿
T0228_.08.0634c08: 耨多羅三藐三菩提。有信有忍有愛有欲。有
T0228_.08.0634c09: 解有行有喜有樂。有捨有精進。有尊重有深
T0228_.08.0634c10: 心有淨心。離放逸不散亂。雖具如是功徳。若
T0228_.08.0634c11: 不得般若波羅蜜多善巧方便所護念者。是
T0228_.08.0634c12: 菩薩於其中路有所退失。墮於聲聞縁覺之
T0228_.08.0634c13: 地。不能成就一切智果
T0228_.08.0634c14: 須菩提。又如有人持以熟瓶詣於河池井泉
T0228_.08.0634c15: 欲取其水。是人隨所往處即能得水得已持
T0228_.08.0634c16: 歸。是瓶堅牢無所破壞。何以故。瓶已熟故。
T0228_.08.0634c17: 須菩提。菩薩摩訶薩亦復如是。於阿耨多羅
T0228_.08.0634c18: 三藐三菩提。有信有忍有欲有愛。有解有行
T0228_.08.0634c19: 有喜有樂。有捨有精進有尊重。有淨心有深
T0228_.08.0634c20: 心。離放逸不散亂。具足如是功徳已。復得般
T0228_.08.0634c21: 若波羅蜜多善巧方便所護念者。當知是菩
T0228_.08.0634c22: 薩於其中路無所退失。不墮聲聞縁覺之地。
T0228_.08.0634c23: 即能成就一切智果
T0228_.08.0634c24: 復次須菩提。又如世間有諸商人少智少慧。
T0228_.08.0634c25: 於大海邊隨取一船。載諸財物入於海中。是
T0228_.08.0634c26: 船不久踈漏破壞。何以故。本所造作不能堅
T0228_.08.0634c27: 牢。船諸所用亦不能備。由彼商人無智慧故。
T0228_.08.0634c28: 不能覺了取以載物。於其中路船既破壞財
T0228_.08.0634c29: 復散沒。商人爾時徒自憂惱。須菩提。菩薩摩
T0228_.08.0634c30: 訶薩亦復如是。於阿耨多羅三藐三菩提。有
T0228_.08.0635a01: 忍有信乃至離放逸不散亂。雖具如是功徳。
T0228_.08.0635a02: 若不得般若波羅蜜多善巧方便所護念者。
T0228_.08.0635a03: 當知是菩薩於其中路有所退失。須菩提。中
T0228_.08.0635a04: 路退者所謂墮於聲聞縁覺之地。失者所謂
T0228_.08.0635a05: 失彼一切智寶。於自利行及利他行皆不成
T0228_.08.0635a06:
T0228_.08.0635a07: 須菩提。又如有諸商人有智有慧。於大海邊
T0228_.08.0635a08: 求妙好船。知本造作堅固圓滿。船諸所用悉
T0228_.08.0635a09: 已備者取以載物。入於大海。是船無難。隨所
T0228_.08.0635a10: 往處皆悉得至。而彼財物亦不散沒。何以故。
T0228_.08.0635a11: 由彼商人有智慧故。於其中路不生憂惱。須
T0228_.08.0635a12: 菩提。菩薩摩訶薩亦復如是。於阿耨多羅三
T0228_.08.0635a13: 藐三菩提。有信有忍。乃至離放逸不散亂。具
T0228_.08.0635a14: 足如是功徳已。復得般若波羅蜜多善
T0228_.08.0635a15: 方便所護念者。當知是菩薩於其中路無所
T0228_.08.0635a16: 退失。不墮聲聞縁覺之地。即能成就一切智
T0228_.08.0635a17:
T0228_.08.0635a18: 復次須菩提。又如世間百二十歳老人。忽於
T0228_.08.0635a19: 一時爲彼風癀痰&T028605;諸病侵惱。以是因縁忍
T0228_.08.0635a20: 苦于床。須菩提。於意云何。是人若時無人
T0228_.08.0635a21: 扶侍。當能從床而自起不。須菩提言。不也世
T0228_.08.0635a22: 尊。佛言。須菩提。是人設或能從床起。亦不能
T0228_.08.0635a23: 行一里二里乃至由旬。何以故。已爲老病所
T0228_.08.0635a24: 侵惱故。須菩提。菩薩摩訶薩亦復如是。於阿
T0228_.08.0635a25: 耨多羅三藐三菩提有信有忍。乃至離放逸
T0228_.08.0635a26: 不散亂。雖具如是功徳。若不得般若波羅蜜
T0228_.08.0635a27: 多善巧方便所護念者。當知是菩薩。於其中
T0228_.08.0635a28: 路有所退失。墮於聲聞縁覺之地。不能成就
T0228_.08.0635a29: 一切智果
T0228_.08.0635b01: 又須菩提。而彼百二十歳老人。雖復有疾忍
T0228_.08.0635b02: 苦于床。若時有二力士。來謂其言。我等二人
T0228_.08.0635b03: 各於左右扶侍於汝。汝速當起隨有所往。令
T0228_.08.0635b04: 汝得至勿憂中路有所退失。時老病人受其
T0228_.08.0635b05: 語故。能從床起隨往得至。須菩提。菩薩摩訶
T0228_.08.0635b06: 薩亦復如是。於阿耨多羅三藐三菩提。有信
T0228_.08.0635b07: 有忍乃至離放逸不散亂。具足如是功徳已。
T0228_.08.0635b08: 復得般若波羅蜜多善巧方便所護念者。當
T0228_.08.0635b09: 知是菩薩於其中路無所退失。不墮聲聞縁
T0228_.08.0635b10: 覺之地。即能成就一切智果。何以故。法爾如
T0228_.08.0635b11: 是故。須菩提。若諸菩薩摩訶薩。於阿耨多羅
T0228_.08.0635b12: 三藐三菩提。有信有忍。乃至離放逸不散亂。
T0228_.08.0635b13: 具足如是功徳已。復得般若波羅蜜多善巧
T0228_.08.0635b14: 方便所護念者。當知是菩薩決定不墮聲聞
T0228_.08.0635b15: 縁覺之地。即能成就一切智果。皆悉以是功
T0228_.08.0635b16: 徳。迴向阿耨多羅三藐三菩提
T0228_.08.0635b17:   賢聖品第十五之一
T0228_.08.0635b18: 爾時尊者須菩提白佛言。世尊。彼初學菩薩
T0228_.08.0635b19: 於此甚深般若波羅蜜多當云何學
T0228_.08.0635b20: 佛告尊者須菩提言。諸初學菩薩。若欲學此
T0228_.08.0635b21: 甚深般若波羅蜜多者。應當親近彼善知識。
T0228_.08.0635b22: 尊重恭敬修學般若波羅蜜多。是善知識應
T0228_.08.0635b23: 當爲彼初學菩薩如理教授。如實宣説般若
T0228_.08.0635b24: 波羅蜜多義。作如是言。善男子。汝所修習布
T0228_.08.0635b25: 施波羅蜜多持戒忍辱精進禪定智慧波羅蜜
T0228_.08.0635b26: 多所有功徳。皆當迴向阿耨多羅三藐三菩
T0228_.08.0635b27: 提。又善男子。汝以布施功徳。迴向阿耨多羅
T0228_.08.0635b28: 三藐三菩提時。不應取著阿耨多羅三藐三
T0228_.08.0635b29: 菩提果。勿取著色謂是菩提。勿取著受想行
T0228_.08.0635c01: 識謂是菩提。何以故。彼一切智無取著故。善
T0228_.08.0635c02: 男子。汝所修習於戒能護。於忍能受。精進
T0228_.08.0635c03: 不懈。禪定寂靜。智慧勝解。以如是等功徳。迴
T0228_.08.0635c04: 向阿耨多羅三藐三菩提時。不應取著阿耨
T0228_.08.0635c05: 多羅三藐三菩提果。勿取著色謂是菩提。勿
T0228_.08.0635c06: 取著受想行識謂是菩提。何以故。彼一切智
T0228_.08.0635c07: 無取著故。善男子。以是義故汝亦不應取著
T0228_.08.0635c08: 聲聞縁覺之地。須菩提。彼善知識應爲初學
T0228_.08.0635c09: 菩薩如是教授。使令漸入甚深般若波羅蜜
T0228_.08.0635c10: 多中
T0228_.08.0635c11: 須菩提復白佛言。世尊。菩薩摩訶薩趣求阿
T0228_.08.0635c12: 耨多羅三藐三菩提。爲欲普令一切衆生斷
T0228_.08.0635c13: 諸苦惱安住涅盤。而諸菩薩所爲甚難。謂布
T0228_.08.0635c14: 施波羅蜜多如是相。持戒忍辱精進禪定智
T0228_.08.0635c15: 慧波羅蜜多如是相。諸相甚深所爲甚難。是
T0228_.08.0635c16: 故菩薩摩訶薩爲欲成就阿耨多羅三藐三菩
T0228_.08.0635c17: 提者。於輪迴中當發精進勿生驚怖
T0228_.08.0635c18: 佛言須菩提。如是如是。菩薩摩訶薩所爲甚
T0228_.08.0635c19: 難。須菩提。而諸菩薩摩訶薩爲欲利益安樂
T0228_.08.0635c20: 悲愍諸世間故。趣求阿耨多羅三藐三菩提。
T0228_.08.0635c21: 彼作是念。我若成就阿耨多羅三藐三菩提
T0228_.08.0635c22: 時。當爲世間作大救護。當爲世間作所歸向。
T0228_.08.0635c23: 當爲世間作所住舍。當爲世間作究竟道。當
T0228_.08.0635c24: 爲世間作廣大洲。當爲世間作大光明。當爲
T0228_.08.0635c25: 世間作善導師。當爲世間作眞實趣。以是義
T0228_.08.0635c26: 故菩薩摩訶薩於阿耨多羅三藐三菩提發大
T0228_.08.0635c27: 精進
T0228_.08.0635c28: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0635c29: 三菩提時。能爲世間作大救護。所謂菩薩摩
T0228_.08.0636a01: 訶薩欲令世間一切衆生斷輪迴苦。是名菩
T0228_.08.0636a02: 薩摩訶薩能爲世間作大救護
T0228_.08.0636a03: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636a04: 三菩提時。能爲世間作所歸向。所謂菩薩摩
T0228_.08.0636a05: 訶薩欲令世間一切衆生悉得解脱生老病死
T0228_.08.0636a06: 憂悲苦惱。如是等法是名菩薩摩訶薩能爲
T0228_.08.0636a07: 世間作所歸向
T0228_.08.0636a08: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636a09: 三菩提時。能爲世間作所住舍。所謂菩薩摩
T0228_.08.0636a10: 訶薩得菩提時。爲諸衆生以不著故説法。須
T0228_.08.0636a11: 菩提白佛言。世尊。云何名爲不著耶
T0228_.08.0636a12: 佛言須菩提。若色不縛即色不著。若色不著
T0228_.08.0636a13: 即色不縛。色不縛故即色不生不滅。由色不
T0228_.08.0636a14: 生不滅故即無所著。以無所著故無縛亦無
T0228_.08.0636a15: 解。受想行識亦復如是。若識不縛即識不著。
T0228_.08.0636a16: 若識不著即識不縛。識不縛故即識不生不
T0228_.08.0636a17: 滅。由諸不生不滅故即無所著。以無所著故
T0228_.08.0636a18: 無縛亦無解。彼一切法亦復如是。於諸知見
T0228_.08.0636a19: 悉無所著。須菩提。菩薩摩訶薩得阿耨多羅
T0228_.08.0636a20: 三藐三菩提時。爲諸衆生如是説法。是名菩
T0228_.08.0636a21: 薩摩訶薩能爲世間作所住舍
T0228_.08.0636a22: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636a23: 三菩提時。能爲世間作究竟道。所謂菩薩摩
T0228_.08.0636a24: 訶薩得菩提時。爲諸衆生作如是説。若色究
T0228_.08.0636a25: 竟即非色。若受想行識究竟即非識。由色受
T0228_.08.0636a26: 想行識如是故一切法亦然。須菩提白佛言。
T0228_.08.0636a27: 世尊。若色受想行識究竟一切法亦然者。彼
T0228_.08.0636a28: 菩薩摩訶薩皆不應得阿耨多羅三藐三菩提
T0228_.08.0636a29: 耶。何以故。一切法中無分別故。佛言須菩提。
T0228_.08.0636b01: 如是如是。彼一切法無所分別及分別者。由
T0228_.08.0636b02: 如是故菩薩摩訶薩得阿耨多羅三藐三菩
T0228_.08.0636b03: 提。是故一切法最上甚深微妙難入。安住寂
T0228_.08.0636b04: 靜無得無證無動無轉。須菩提。菩薩摩訶薩
T0228_.08.0636b05: 得阿耨多羅三藐三菩提時。爲諸衆生如是
T0228_.08.0636b06: 説法。是名菩薩摩訶薩能爲世間作究竟道」
T0228_.08.0636b07: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636b08: 三菩提時。能爲世間作廣大洲。此復云何名
T0228_.08.0636b09: 爲洲耶。須菩提。譬如水中陸地斷流之處故
T0228_.08.0636b10: 名爲洲。彼一切法亦復如是。色前際斷故後
T0228_.08.0636b11: 際亦斷。受想行識前際斷故後際亦斷。乃至
T0228_.08.0636b12: 一切法前際斷故後際亦斷。以如是斷故即
T0228_.08.0636b13: 一切法皆斷。而此斷相非顛倒相。涅盤寂靜。
T0228_.08.0636b14: 須菩提。菩薩摩訶薩得阿耨多羅三藐三菩
T0228_.08.0636b15: 提時。爲諸衆生如是説法。是名菩薩摩訶薩
T0228_.08.0636b16: 能爲世間作廣大洲
T0228_.08.0636b17: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636b18: 三菩提時。能爲世間作大光明。所謂菩薩摩
T0228_.08.0636b19: 訶薩於長夜中廣爲衆生作大方便。欲令衆
T0228_.08.0636b20: 生拔無明箭出生死苦。以一切智光破諸癡
T0228_.08.0636b21: 暗。是名菩薩摩訶薩能爲世間作大光明
T0228_.08.0636b22: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636b23: 三菩提時。能爲世間作善導師。所謂菩薩摩
T0228_.08.0636b24: 訶薩得菩提時。爲諸衆生説色自性不生不
T0228_.08.0636b25: 滅。説受想行識自性不生不滅。説異生法自
T0228_.08.0636b26: 性不生不滅。説聲聞縁覺法自性不生不滅。
T0228_.08.0636b27: 説菩薩法自性不生不滅。説諸佛法自性不
T0228_.08.0636b28: 生不滅。乃至説一切法自性不生不滅。須
T0228_.08.0636b29: 菩提。菩薩摩訶薩得阿耨多羅三藐三菩提
T0228_.08.0636c01: 時。爲諸衆生如是説法。是名菩薩摩訶薩能
T0228_.08.0636c02: 爲世間作善導師
T0228_.08.0636c03: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐
T0228_.08.0636c04: 三菩提時。能爲世間作眞實趣。所謂菩薩摩
T0228_.08.0636c05: 訶薩得菩提時。説色趣空。説受想行識趣空。
T0228_.08.0636c06: 説一切法趣空。即一切法不來不去。如彼虚
T0228_.08.0636c07: 空不來不去無作無相無住無所住無住法無
T0228_.08.0636c08: 生無滅。而一切法亦不來不去無作無相無
T0228_.08.0636c09: 住無所住無住法無生無滅。以是義故即無
T0228_.08.0636c10: 分別及分別者。何以故。色住空性故不來不
T0228_.08.0636c11: 去。受想行識住空性故不來不去。乃至一切
T0228_.08.0636c12: 法住空性故不來不去。此中云何而彼空趣
T0228_.08.0636c13: 即一切法趣是趣無轉。無相趣即一切法趣
T0228_.08.0636c14: 是趣無轉。無願趣即一切法趣是趣無轉。無
T0228_.08.0636c15: 作趣即一切法趣是趣無轉。無生趣即一切
T0228_.08.0636c16: 法趣是趣無轉。無趣趣即一切法趣是趣無
T0228_.08.0636c17: 轉。無性趣即一切法趣是趣無轉。夢趣即一
T0228_.08.0636c18: 切法趣是趣無轉。我趣即一切法趣是趣無
T0228_.08.0636c19: 轉。無我趣即一切法趣是趣無轉。無邊趣即
T0228_.08.0636c20: 一切法趣是趣無轉。寂靜趣即一切法趣是
T0228_.08.0636c21: 趣無轉。涅盤趣即一切法趣是趣無轉。無起
T0228_.08.0636c22: 趣即一切法趣是趣無轉。無還趣即一切法
T0228_.08.0636c23: 趣是趣無轉。無往趣即一切法趣是趣無轉。
T0228_.08.0636c24: 不動趣即一切法趣是趣無轉。色趣即一切
T0228_.08.0636c25: 法趣是趣無轉。受想行識趣即一切法趣是
T0228_.08.0636c26: 趣無轉。阿羅漢果趣。縁覺果趣。阿耨多羅三
T0228_.08.0636c27: 藐三菩提果趣。即一切法趣是趣無轉。須菩
T0228_.08.0636c28: 提。菩薩摩訶薩得阿耨多羅三藐三菩提時。
T0228_.08.0636c29: 爲諸衆生如是宣説諸法趣空。爾時須菩提
T0228_.08.0637a01: 白佛言。世尊。此般若波羅蜜多最上甚深。何
T0228_.08.0637a02: 人當能如實信解。佛告須菩提言。若有菩薩
T0228_.08.0637a03: 摩訶薩。已於過去如來應供正等正覺所成
T0228_.08.0637a04: 熟善根。久修菩薩甚深勝行者。於此甚深般
T0228_.08.0637a05: 若波羅蜜多即能信解。須菩提言。能信解者
T0228_.08.0637a06: 當云何相。佛言須菩提。若離貪瞋癡性是信
T0228_.08.0637a07: 解相。具是相者即能信解甚深般若波羅蜜
T0228_.08.0637a08: 多。須菩提白佛言。世尊。菩薩摩訶薩所得甚
T0228_.08.0637a09: 深般若波羅蜜多亦如是趣。得是趣已爲諸
T0228_.08.0637a10: 衆生如實宣説。令諸衆生亦得是趣。佛告須
T0228_.08.0637a11: 菩提言。如是如是。須菩提甚深般若波羅蜜
T0228_.08.0637a12: 多亦如是趣。菩薩摩訶薩得是趣已。爲諸衆
T0228_.08.0637a13: 生如實宣説。令諸衆生亦得是趣。須菩提。菩
T0228_.08.0637a14: 薩摩訶薩得阿耨多羅三藐三菩提時。爲諸
T0228_.08.0637a15: 衆生如是説法。是名菩薩摩訶薩能爲世間
T0228_.08.0637a16: 作眞實趣
T0228_.08.0637a17: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0637a18: 第十四
T0228_.08.0637a19:
T0228_.08.0637a20:
T0228_.08.0637a21: *佛説佛母出生三法藏般
T0228_.08.0637a22: 若波羅蜜多經卷第十五
T0228_.08.0637a23:   *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0637a24: 傳法大師*賜紫*臣施*護奉 詔*譯
T0228_.08.0637a25: 賢聖品第十五之二
T0228_.08.0637a26: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩
T0228_.08.0637a27: 爲甚難。爲無量無數衆生故被精進鎧作
T0228_.08.0637a28: 大莊嚴。普令衆生得大涅盤。而衆生相了不
T0228_.08.0637a29: 可得。佛告須菩提言。如是如是。須菩提。菩薩
T0228_.08.0637b01: 摩訶薩所*爲甚難。爲無量無數衆生故被精
T0228_.08.0637b02: 進鎧作大莊嚴。普令衆生得大涅*盤。而衆生
T0228_.08.0637b03: 相了不可得。須菩提。菩薩摩訶薩不爲色若
T0228_.08.0637b04: 解若縛故作大莊嚴。不爲受想行識若解若
T0228_.08.0637b05: 縛故作大莊嚴。不爲聲聞地縁覺地佛地若
T0228_.08.0637b06: 解若縛故作大莊嚴。何以故。菩薩摩訶薩不
T0228_.08.0637b07: 爲莊嚴一切法故而作莊嚴。是名作大莊嚴。
T0228_.08.0637b08: 須菩提白佛言。世尊。菩薩摩訶薩若如是行
T0228_.08.0637b09: 甚深般若波羅蜜多。是即菩薩摩訶薩作大
T0228_.08.0637b10: 莊嚴。而諸菩薩摩訶薩雖行是甚深般若波
T0228_.08.0637b11: 羅蜜多。不於三處而生取著。何等爲三。所謂
T0228_.08.0637b12: 聲聞地縁覺地佛地。佛言須菩提。如汝所説。
T0228_.08.0637b13: 菩薩摩訶薩若如是行甚深般若波羅蜜多是
T0228_.08.0637b14: 大莊嚴而諸菩薩摩訶薩雖行是甚深般若波
T0228_.08.0637b15: 羅蜜多。不於聲聞地縁覺地佛地而生取著
T0228_.08.0637b16: 者。須菩提。汝見何義作如是説。須菩提白
T0228_.08.0637b17: 佛言。世尊。般若波羅蜜多最上甚深。無有少
T0228_.08.0637b18: 法可得修習無所修無修者。何以故。甚深般
T0228_.08.0637b19: 若波羅蜜多。是中無法可出生故。即無所修。
T0228_.08.0637b20: 如修虚空是修般若波羅蜜多。不修一切法
T0228_.08.0637b21: 是修般若波羅蜜多。修無著是修般若波羅
T0228_.08.0637b22: 蜜多。修無邊是修般若波羅蜜多。即修無修
T0228_.08.0637b23: 是修般若波羅蜜多。修無取是修般若波羅
T0228_.08.0637b24: 蜜多。佛告尊者須菩提言。如是如是。此般若
T0228_.08.0637b25: 波羅蜜多微妙甚深。須菩提。諸菩薩摩訶薩
T0228_.08.0637b26: 能修習者當以此法而爲試驗表示其相。若
T0228_.08.0637b27: 有菩薩摩訶薩。於此甚深般若波羅蜜多。不
T0228_.08.0637b28: 生貪著無所希望。亦復不隨他所言論。其心
T0228_.08.0637b29: 清淨不起異信。聞説此甚深般若波羅蜜多
T0228_.08.0637c01: 時。不驚不怖不退不失。不疑不難不悔不沒。
T0228_.08.0637c02: 心大歡喜清淨信解者。當知是菩薩摩訶薩
T0228_.08.0637c03: 於阿耨多羅三藐三菩提得不退轉。於先佛
T0228_.08.0637c04: 已曾得聞此甚深法。而復於中請問其義。
T0228_.08.0637c05: 由此因縁今復得聞此甚深法。不驚不怖乃
T0228_.08.0637c06: 至心生歡喜信解。須菩提白佛言。世尊。若菩
T0228_.08.0637c07: 薩摩訶薩聞此甚深般若波羅蜜多不驚怖
T0228_.08.0637c08: 已。應當云何。觀此甚深般若波羅蜜多。佛言
T0228_.08.0637c09: 須菩提。菩薩摩訶薩欲觀般若波羅蜜多者。
T0228_.08.0637c10: 當隨一切智心觀。須菩提言。云何名爲隨一
T0228_.08.0637c11: 切智心觀。佛言須菩提。若隨虚空觀即隨一
T0228_.08.0637c12: 切智心觀。云何名爲隨虚空觀。須菩提。隨虚
T0228_.08.0637c13: 空觀者即無所觀。由如是故乃得名爲隨一
T0228_.08.0637c14: 切智心觀般若波羅蜜多。何以故。無量是一
T0228_.08.0637c15: 切智。須菩提。若無量即無色。無受想行識。無
T0228_.08.0637c16: 得無證無道法無道果。無智無識無生無滅。
T0228_.08.0637c17: 無成無壞無觀無所觀。無作無作者無去無
T0228_.08.0637c18: 來。無方無趣無住非無住是即無量。若見是
T0228_.08.0637c19: 無量即墮無量數。若不見是無量。即如虚空
T0228_.08.0637c20: 無量。一切智亦無量。如是無量即無得無證。
T0228_.08.0637c21: 是故不可以色得。不可以受想行識得。不可
T0228_.08.0637c22: 以布施波羅蜜多得。不可以持戒波羅蜜多
T0228_.08.0637c23: 忍辱波羅蜜多精進波羅蜜多禪定波羅蜜多
T0228_.08.0637c24: 智慧波羅蜜多得。此中云何。所謂色即是一
T0228_.08.0637c25: 切智。受想行識即是一切智。布施波羅蜜多
T0228_.08.0637c26: 即是一切智。持戒波羅蜜多忍辱波羅蜜多
T0228_.08.0637c27: 精進波羅蜜多禪定波羅蜜多智慧波羅蜜多
T0228_.08.0637c28: 即是一切智
T0228_.08.0637c29: 爾時娑婆世界主大梵天王。與色界天子衆
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