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_.08.0633a01: 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:   1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: 就
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1若波羅蜜多善2巧
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: 果
T0228_.08.0635a18: 復次須菩提。又如世間百二十歳老人。忽於
T0228_.08.0635a19: 一時爲彼風癀痰諸病侵惱。以是因縁忍
T0228_.08.0635a20: 苦于床。須菩提。於意云何。是人3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:   4賢聖品第十五5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6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1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2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: 所1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2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: 所3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
T0228_.08.0638a01: 倶。帝釋天1王與欲界天子衆倶來詣佛所。到
T0228_.08.0638a02: 已頭面各禮佛足。右繞三匝退住一面。各白
T0228_.08.0638a03: 佛言。世尊。般若波羅蜜多最上甚深。不能得
T0228_.08.0638a04: 其邊際源底難見難解。如來應供正等正覺。
T0228_.08.0638a05: 以何義故安處道場。成就阿耨多羅三藐三
T0228_.08.0638a06: 菩提果。説此甚深般若波羅蜜多耶。佛告梵
T0228_.08.0638a07: 王帝釋諸天子言。如是如是。般若波羅蜜多
T0228_.08.0638a08: 最上甚深。不能得其邊際源底難見難解。如
T0228_.08.0638a09: 來應供正等正覺。於此甚深般若波羅蜜多。
T0228_.08.0638a10: 見是義故安處道場。成就阿耨多羅三藐三
T0228_.08.0638a11: 菩提果。宣説甚深般若波羅蜜多。諸天子。如
T0228_.08.0638a12: 來雖得菩提。而無得者及無所得。雖説般若
T0228_.08.0638a13: 波羅蜜多。無能説者無法可説。何以故。我法
T0228_.08.0638a14: 甚深非所演説如虚空甚深故此法甚深。我
T0228_.08.0638a15: 甚深故此法甚深。一切法無來故此法甚深。
T0228_.08.0638a16: 一切法無去故此法甚深。是時梵王帝釋及
T0228_.08.0638a17: 諸天子復白佛言。希有世尊。希有善逝。佛所
T0228_.08.0638a18: 説法世間諸行。難可得信難可得解。何以故。
T0228_.08.0638a19: 世間行有著。佛説法無著。是故一切法離諸
T0228_.08.0638a20: 有著
T0228_.08.0638a21:   2眞如品第十六
T0228_.08.0638a22: 爾時尊者須菩提白佛言。世尊。佛所説法隨
T0228_.08.0638a23: 順一切法離諸障礙。而一切法了不可得。猶
T0228_.08.0638a24: 如虚空離障礙相。世尊。諸法如虚空故一切
T0228_.08.0638a25: 句不可得。諸法平等故二法不可得。諸法無
T0228_.08.0638a26: 生故生法不可得。諸法無滅故滅法不可得。
T0228_.08.0638a27: 諸法無相故取相不可得。諸法無處故一切
T0228_.08.0638a28: 處不可得
T0228_.08.0638a29: 爾時梵王帝釋及諸天子倶白佛言。世尊。長
T0228_.08.0638b01: 老須菩提。隨如來生何以故。長老須菩提。諸
T0228_.08.0638b02: 所説法皆悉空故。是時長老須菩提。即謂梵
T0228_.08.0638b03: 王帝釋及諸天子言。汝等所言須菩提。隨如
T0228_.08.0638b04: 來生者。當知隨如如行故如如無生。是故須
T0228_.08.0638b05: 菩提隨如來生。諸天子。如3如來眞如不來不
T0228_.08.0638b06: 去故。須菩提眞如亦不來不去。如來眞如本
T0228_.08.0638b07: 來不生故。須菩提眞如亦本來不生。何以故。
T0228_.08.0638b08: 如來眞如即是一切法眞如。一切法眞如即
T0228_.08.0638b09: 是如來眞如。一切法眞如亦是須菩提眞如。
T0228_.08.0638b10: 是諸眞如無所生故。是故須菩提。於是眞如
T0228_.08.0638b11: 法中隨如來生。而彼眞如即非眞如。諸天子。
T0228_.08.0638b12: 如如來眞如無住非無住須菩提眞如亦無住
T0228_.08.0638b13: 非無住。如如來眞如無作非無作。無分別非
T0228_.08.0638b14: 無分別。須菩提眞如亦無作非無作。無分別
T0228_.08.0638b15: 非無分別。以須菩提眞如無作非無作無分
T0228_.08.0638b16: 別非無分別故。即如來眞如無作非無作無
T0228_.08.0638b17: 分別非無分別無障礙以無障礙故。一切法
T0228_.08.0638b18: 亦無作非無作無分別非無分別離諸障礙。
T0228_.08.0638b19: 何以故。以如來眞如以一切法眞如。同一眞
T0228_.08.0638b20: 如。是如無二無二分無相無分別。彼無二眞
T0228_.08.0638b21: 如即非眞如非不眞如。即彼非眞如非不眞
T0228_.08.0638b22: 如。是如無二無二分無相無分別。是故須菩
T0228_.08.0638b23: 提隨如來生。諸天子。如來無作眞如非無作
T0228_.08.0638b24: 眞如。無所有眞如非無所有眞如。是如無二
T0228_.08.0638b25: 無二分無相無分別。是故須菩提隨如來生。
T0228_.08.0638b26: 諸天子。如如來眞如一切處常不斷不壞。須
T0228_.08.0638b27: 菩提眞如亦一切處常不斷不壞。一切法眞
T0228_.08.0638b28: 如亦一切處常不斷不壞。如來眞如無相無
T0228_.08.0638b29: 動無所得。須菩提眞如亦無相無動無所得。
T0228_.08.0638c01: 一切法眞如亦無相無動無所得。是故須菩
T0228_.08.0638c02: 提隨如來生。諸天子。如來眞如不異一切法
T0228_.08.0638c03: 眞如。須菩提眞如不異一切法眞如。彼一切
T0228_.08.0638c04: 法不異眞如即非眞如。彼非眞如即一切法
T0228_.08.0638c05: 眞如。如是眞如無來無去無4二無別。是故須
T0228_.08.0638c06: 菩提隨如來生。諸天子。如如來眞如非過去
T0228_.08.0638c07: 未來現在。須菩提眞如亦非過去未來現在。
T0228_.08.0638c08: 一切法眞如亦非過去未來現在。是故須菩
T0228_.08.0638c09: 提隨如來生。諸天子。如來眞如即不來不去
T0228_.08.0638c10: 不住眞如。如來眞如即過去眞如不去。過去
T0228_.08.0638c11: 眞如即如來眞如不去。如來眞如即未來眞
T0228_.08.0638c12: 如不來。未來眞如即如來眞如不來。如來眞
T0228_.08.0638c13: 如即現在眞如不住。現在眞如即如來眞如
T0228_.08.0638c14: 不住。如來眞如即過去未來現在眞如。過去
T0228_.08.0638c15: 未來現在眞如即如來眞如。若如來眞如。若
T0228_.08.0638c16: 過去未來現在眞如。若須菩提眞如。是諸眞
T0228_.08.0638c17: 如無二無二分無相無分別。一切法眞如亦
T0228_.08.0638c18: 無二無二分無相無分別。諸天子。若如來眞
T0228_.08.0638c19: 如。若菩薩地眞如。若阿耨多羅三藐三菩提
T0228_.08.0638c20: 眞如。是諸眞如無二無二分無相無分別。了
T0228_.08.0638c21: 不可得。皆是名字所分別故。須菩提復謂諸
T0228_.08.0638c22: 天子言。汝等當知。須菩提隨如來生者。不隨
T0228_.08.0638c23: 色生。不隨受想行識生。不隨須陀洹果生。不
T0228_.08.0638c24: 隨斯陀含果生。不隨阿那含果生。不隨阿羅
T0228_.08.0638c25: 漢果生。不隨縁覺果生。不隨佛果生。何以故。
T0228_.08.0638c26: 諸法無生非無所生。諸法無得非無所得。諸
T0228_.08.0638c27: 天子。以是義故。須菩提隨如來生。須菩提説
T0228_.08.0638c28: 是眞如法時。而此大地六種震動。有十八相。
T0228_.08.0638c29: 所謂震遍震等遍震。動遍動等遍動。踊遍等
T0228_.08.0639a01: 等遍撃。爆遍爆等遍爆。吼遍吼等遍吼。現如
T0228_.08.0639a02: 是等十八相已。即時大地還復如故
T0228_.08.0639a03: 爾時尊者舍利子白佛言。世尊。眞如法者。最
T0228_.08.0639a04: 上甚深微妙難解。佛告尊者舍利子言。如是
T0228_.08.0639a05: 如是。眞如法者。最上最勝甚深微妙難解難
T0228_.08.0639a06: 入。當佛讃是眞如法時。會中有三百苾芻。不
T0228_.08.0639a07: 受諸法證得漏盡心善解脱。五百苾芻尼遠
T0228_.08.0639a08: 塵離垢得法眼淨。五千天子得無生法忍。六
T0228_.08.0639a09: 千菩薩不受諸法證得漏盡心善解脱
T0228_.08.0639a10: 爾時尊者舍利子。知彼六千菩薩證得漏盡
T0228_.08.0639a11: 心解脱已。即白佛言。世尊。此諸菩薩修菩薩
T0228_.08.0639a12: 行。以何因縁今此會中返得漏盡心解脱耶。
T0228_.08.0639a13: 佛言舍利子。汝今當知。此諸菩薩往昔曾於
T0228_.08.0639a14: 五百佛所親近供養。而各修習布施持戒忍
T0228_.08.0639a15: 辱精進禪定等法。雖復如是修諸行法。而不
T0228_.08.0639a16: 得般若波羅蜜多善巧方便所護念故。以是
T0228_.08.0639a17: 因縁返證此果。又舍利子。有諸菩薩雖修空
T0228_.08.0639a18: 無相無願法門行菩薩道。若不得般若波羅
T0228_.08.0639a19: 蜜多善巧方便所護念者。當知是菩薩得聲
T0228_.08.0639a20: 聞果謂證實際。舍利子。譬如世間有彼飛鳥
T0228_.08.0639a21: 其身長大。或一由旬至五由旬。翅羽未成飛
T0228_.08.0639a22: 不能遠。而欲從彼三十三天上投身下至閻
T0228_.08.0639a23: 浮提地。而彼飛鳥於其中道心生是念。我今
T0228_.08.0639a24: 欲1還三十三天上。或作是念。願我得至閻浮
T0228_.08.0639a25: 提地。身無損傷離諸苦惱。舍利子於汝意云
T0228_.08.0639a26: 何。而彼飛鳥欲還天上可得還不。2願至閻
T0228_.08.0639a27: 浮提地身無損傷。可得如願不。舍利子言。不
T0228_.08.0639a28: 也世尊。何以故。而彼飛鳥身量既大翅復未
T0228_.08.0639a29: 成。身必損傷或復至死。佛告舍利子言。菩薩
T0228_.08.0639b01: 亦復如是。雖復有能發阿耨多羅三藐三菩
T0228_.08.0639b02: 提心。已於兢3沙伽沙數劫中廣修諸行。於施
T0228_.08.0639b03: 能捨於戒能護於忍能受精進不懈禪定寂
T0228_.08.0639b04: 靜。而復能於阿耨多羅三藐三菩提發大心
T0228_.08.0639b05: 大願。若不得般若波羅蜜多善巧方便所護
T0228_.08.0639b06: 念者。是菩薩必墮聲聞縁覺之地
T0228_.08.0639b07: 復次舍利子。有諸菩薩。雖念過去未來現在
T0228_.08.0639b08: 諸佛世尊所有戒定慧解脱解脱知見諸蘊善
T0228_.08.0639b09: 根。是菩薩取相念故。即不能知亦不能見諸
T0228_.08.0639b10: 佛世尊所有戒定慧解脱解脱知見諸蘊善
T0228_.08.0639b11: 根。以不知不見故。聞説一切法空。是菩薩取
T0228_.08.0639b12: 音聲相而生信解。即以是取相功徳。迴向阿
T0228_.08.0639b13: 耨多羅三藐三菩提。是菩薩必墮聲聞縁覺
T0228_.08.0639b14: 之地。何以故。不得般若波羅蜜多善巧方便
T0228_.08.0639b15: 所護念故。舍利子白佛言。世尊。如我解佛所
T0228_.08.0639b16: 説義。有諸菩薩。雖復長時廣修諸行。若或遠
T0228_.08.0639b17: 離彼善知識。不得般若波羅蜜多善巧方便
T0228_.08.0639b18: 所護念者。是菩薩即不能成就阿耨多羅三
T0228_.08.0639b19: 藐三菩提果。是故諸菩薩若欲成就阿耨多
T0228_.08.0639b20: 羅三藐三菩提果者。應當修習此般若波羅
T0228_.08.0639b21: 蜜多善巧方便
T0228_.08.0639b22: 佛告舍利子言。如是如是。若諸菩薩欲成就
T0228_.08.0639b23: 阿耨多羅三藐三菩提果者。應4當親近彼善
T0228_.08.0639b24: 知識。即能修習此般若波羅蜜多善巧方便。
T0228_.08.0639b25: 以是義故乃能成就阿耨多羅三藐三菩提果」
T0228_.08.0639b26: 爾時梵王帝釋及諸天子倶白佛言。世尊。般
T0228_.08.0639b27: 若波羅蜜多甚深。阿耨多羅三藐三菩提難
T0228_.08.0639b28: 得
T0228_.08.0639b29: 爾時世尊告梵王帝釋及諸天子言。如是如
T0228_.08.0639c01: 是。般若波羅蜜多甚深。阿耨多羅三藐三菩
T0228_.08.0639c02: 提難得。若諸無智起劣精進生劣信解。無善
T0228_.08.0639c03: 巧方便親近惡知識者。即於阿耨多羅三藐
T0228_.08.0639c04: 三菩提轉復甚難
T0228_.08.0639c05: 爾時尊者須菩提白佛言。世尊。佛言阿耨多
T0228_.08.0639c06: 羅三藐三菩提難得者。如我解佛所説義。阿
T0228_.08.0639c07: 耨多羅三藐三菩提不爲難得。何以故。一切
T0228_.08.0639c08: 法空無法可得無能得者。佛所宣説諸法皆
T0228_.08.0639c09: 空。爲有所斷而所斷法是法亦空。彼阿耨多
T0228_.08.0639c10: 羅三藐三菩提。若所得法若所用法若知若
T0228_.08.0639c11: 解。一切皆空無得無證。是故阿耨多羅三藐
T0228_.08.0639c12: 三菩提不爲難得。佛告須菩提言。阿耨多羅
T0228_.08.0639c13: 三藐三菩提無所得故難得。無得者故難得。
T0228_.08.0639c14: 無分別故難得
T0228_.08.0639c15: 爾時尊者舍利子。即謂尊者須菩提言。如汝
T0228_.08.0639c16: 所説阿耨多羅三藐三菩提不爲難得者彼兢
T0228_.08.0639c17: 沙伽沙數求菩提者。諸菩薩摩訶薩不應於
T0228_.08.0639c18: 阿耨多羅三藐三菩提有所退轉。何以故。汝
T0228_.08.0639c19: 説菩提不難得故。須菩提言尊者舍利子。色
T0228_.08.0639c20: 於阿耨多羅三藐三菩提有退轉不。舍利子
T0228_.08.0639c21: 言。不也須菩提。須菩提言。受想行識於阿耨
T0228_.08.0639c22: 多羅三藐三菩提有退轉不。舍利子言。不也
T0228_.08.0639c23: 須菩提。須菩提言。離色有法於阿耨多羅三
T0228_.08.0639c24: 藐三菩提有退轉不。舍利子言。不也須菩提。
T0228_.08.0639c25: 須菩提言。離受想行識有法於阿耨多羅三
T0228_.08.0639c26: 藐三菩提有退轉不。舍利子言。不也須菩提。
T0228_.08.0639c27: 須菩提言。色眞如於阿耨多羅三藐三菩提
T0228_.08.0639c28: 有退轉不。舍利子言。不也須菩提。須菩提言。
T0228_.08.0639c29: 受想行識眞如於阿耨多羅三藐三菩提有退
T0228_.08.0640a01: 轉不。舍利子言。不也須菩提。須菩提言。離色
T0228_.08.0640a02: 眞如有法於阿耨多羅三藐三菩提有退轉
T0228_.08.0640a03: 不。舍利子言。不也須菩提。須菩提言。離受
T0228_.08.0640a04: 想行識眞如有法於阿耨多羅三藐三菩提有
T0228_.08.0640a05: 退轉不。舍利子言。不也須菩提。須菩提言。色
T0228_.08.0640a06: 於阿耨多羅三藐三菩提有所證不。舍利子
T0228_.08.0640a07: 言。不也須菩提。須菩提言。受想行識於阿耨
T0228_.08.0640a08: 多羅三藐三菩提有所證不。舍利子言。不也
T0228_.08.0640a09: 須菩提。須菩提言。離色有法於阿耨多羅三
T0228_.08.0640a10: 藐三菩提有所證不。舍利子言。不也須菩提。
T0228_.08.0640a11: 須菩提言。離受想行識有法於阿耨多羅三
T0228_.08.0640a12: 藐三菩提有所證不。舍利子言。不也須菩提
T0228_.08.0640a13: 須菩提言。色眞如於阿耨多羅三藐三菩提
T0228_.08.0640a14: 有所證不。舍利子言。不也須菩提。須菩提
T0228_.08.0640a15: 言。受想行識眞如於阿耨多羅三藐三菩提
T0228_.08.0640a16: 有所證不。舍利子言。不也須菩提。須菩提言。
T0228_.08.0640a17: 離色眞如有法於阿耨多羅三藐三菩提有所
T0228_.08.0640a18: 證不。舍利子言。不也須菩提。須菩提言。離受
T0228_.08.0640a19: 想行識眞如有法於阿耨多羅三藐三菩提有
T0228_.08.0640a20: 所證不。舍利子言。不也須菩提。須菩提言。色
T0228_.08.0640a21: 於阿耨多羅三藐三菩提有所覺了不。舍利
T0228_.08.0640a22: 子言。不也須菩提。須菩提言。受想行識於阿
T0228_.08.0640a23: 耨多羅三藐三菩提有所覺了不。舍利子言。
T0228_.08.0640a24: 不也須菩提。須菩提言。離色有法於阿耨多
T0228_.08.0640a25: 羅三藐三菩提有所覺了不。舍利子言。不也
T0228_.08.0640a26: 須菩提。須菩提言。離受想行識有法於阿耨
T0228_.08.0640a27: 多羅三藐三菩提有所覺了不。舍利子言。不
T0228_.08.0640a28: 也須菩提。須菩提言。色眞如於阿耨多羅三
T0228_.08.0640a29: 藐三菩提有所覺了不。舍利子言。不也須菩
T0228_.08.0640b01: 提。須菩提言。受想行識眞如於阿耨多羅三
T0228_.08.0640b02: 藐三菩提有所覺了不。舍利子言。不也須菩
T0228_.08.0640b03: 提。須菩提言。離色眞如有法於阿耨多羅三
T0228_.08.0640b04: 藐三菩提有所覺了不。舍利子言。不也須菩
T0228_.08.0640b05: 提。須菩提言。離受想行識眞如有法於阿耨
T0228_.08.0640b06: 多羅三藐三菩提有所覺了不。舍利子言。不
T0228_.08.0640b07: 也須菩提。須菩提言。乃至一切法一切法眞
T0228_.08.0640b08: 如於阿耨多羅三藐三菩提可退轉不。舍利
T0228_.08.0640b09: 子言。不也須菩提。須菩提言。舍利子於汝意
T0228_.08.0640b10: 云何。若有法於阿耨多羅三藐三菩提可退
T0228_.08.0640b11: 轉者。是法即有所住。以一切法無住。當有何
T0228_.08.0640b12: 法而可退轉。舍利子。眞如可退轉不。舍利子
T0228_.08.0640b13: 言。不也須菩提。須菩提言。舍利子。如是一切
T0228_.08.0640b14: 法實求不可得。即無法於阿耨多羅三藐三
T0228_.08.0640b15: 菩提可得退轉
T0228_.08.0640b16: 爾時尊者舍利子白尊者須菩提言。如尊者
T0228_.08.0640b17: 所説義。即無菩薩於阿耨多羅三藐三菩提
T0228_.08.0640b18: 有所退轉。須菩提。若如是者如佛所説求三
T0228_.08.0640b19: 乘人應無差別耶
T0228_.08.0640b20: 爾時尊者滿慈子。語尊者舍利子言。汝當問
T0228_.08.0640b21: 尊者須菩提。如須菩提意。欲令唯有一乘人
T0228_.08.0640b22: 耶。是時舍利子即如所説語尊者須菩提言。
T0228_.08.0640b23: 汝須菩提。欲令唯有一乘人耶。須菩提言。舍
T0228_.08.0640b24: 利子。汝於眞如法中有一乘人而可見不。舍
T0228_.08.0640b25: 利子言。不也須菩提。須菩提言。又舍利子。
T0228_.08.0640b26: 汝於眞如法中有三乘人而可見不。舍利子
T0228_.08.0640b27: 言。不也須菩提。須菩提言。舍利子。眞如法
T0228_.08.0640b28: 中有一相三相而可得不。舍利子言。不也須
T0228_.08.0640b29: 菩提。須菩提言。舍利子汝今當知。眞如法中
T0228_.08.0640c01: 一菩薩法尚不可得。何況聲聞縁覺之法而
T0228_.08.0640c02: 可得耶。是故無有少法於阿耨多羅三藐三
T0228_.08.0640c03: 菩提有所退轉。舍利子。若菩薩摩訶薩聞作
T0228_.08.0640c04: 是説不驚不怖不退失者。當知是菩薩摩訶
T0228_.08.0640c05: 薩即能成就菩提
T0228_.08.0640c06: 爾時世尊讃尊者須菩提言。善哉善哉。須菩
T0228_.08.0640c07: 提。汝所樂説皆是如來威神護念。如汝所説。
T0228_.08.0640c08: 如是如是。若菩薩摩訶薩聞作是説不驚不
T0228_.08.0640c09: 怖不退失者。當知是菩薩摩訶薩即能成就
T0228_.08.0640c10: 菩提。爾時尊者舍利子白佛言。世尊。若菩薩
T0228_.08.0640c11: 摩訶薩聞作是説不驚怖退失者。當得成就
T0228_.08.0640c12: 何等菩提。佛言舍利子。當得成就阿耨多羅
T0228_.08.0640c13: 三藐三菩提。爾時尊者須菩提白佛言。世尊。
T0228_.08.0640c14: 若菩薩摩訶薩欲得成就阿耨多羅三藐三菩
T0228_.08.0640c15: 提者。應云何住云何修學。佛言須菩提。若菩
T0228_.08.0640c16: 薩摩訶薩欲得成就阿耨多羅三藐三菩提
T0228_.08.0640c17: 者。當於一切衆生起平等心。無毒心慈心利
T0228_.08.0640c18: 益心善知識心無障礙心謙下心無惱心不害
T0228_.08.0640c19: 心。當生如是等心。又於一切衆生作父想母
T0228_.08.0640c20: 想諸親友想。又復長時廣修諸行。所謂於施
T0228_.08.0640c21: 能捨於戒能護於忍能受精進無懈禪定寂
T0228_.08.0640c22: 1靜智慧勝解。修如是等種種勝行。隨順縁生
T0228_.08.0640c23: 觀察諸法。不於諸法取斷滅相。如是了知諸
T0228_.08.0640c24: 法眞實。即能過菩薩地具諸佛法。成熟無量
T0228_.08.0640c25: 無數有情。普令安住大涅＊盤界。菩薩摩訶薩
T0228_.08.0640c26: 若如是修學即無障礙相。乃至一切法亦得
T0228_.08.0640c27: 無障礙。須菩提。是故菩薩摩訶薩欲得阿耨
T0228_.08.0640c28: 多羅三藐三菩提者。當如是住如是修學。如
T0228_.08.0640c29: 是學者。2能爲一切衆生作大依怙
T0228_.08.0641a01: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0641a02: 第十五
T0228_.08.0641a03:
T0228_.08.0641a04:
T0228_.08.0641a05:
T0228_.08.0641a06: ＊佛説佛母出生三法藏般若
T0228_.08.0641a07: 波羅蜜多經卷第十六
T0228_.08.0641a08: 　＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0641a09: 傳法大師＊賜紫＊臣施＊護奉　詔＊譯　
T0228_.08.0641a10:   1不退轉菩薩相品第十七
T0228_.08.0641a11: 爾時尊者須菩提白佛言。世尊。不退轉菩薩
T0228_.08.0641a12: 摩訶薩當有何相。我等云何而能識知是不
T0228_.08.0641a13: 退轉者。佛告須菩提言。如今當知。不退轉菩
T0228_.08.0641a14: 薩摩訶薩有種種相。須菩提。所有異生地聲
T0228_.08.0641a15: 聞地縁覺地菩薩地如來地。如是諸地於眞
T0228_.08.0641a16: 如中無二無別無疑無壞。菩薩從是眞如入
T0228_.08.0641a17: 諸法性。雖入是法而亦於中不生分別。此是
T0228_.08.0641a18: 眞如此眞如相。出是如已設聞餘法。亦復於
T0228_.08.0641a19: 中不疑不難不悔不沒。無是法無非法。菩薩
T0228_.08.0641a20: 隨諸法相入諸法性。須菩提。當知不退轉菩
T0228_.08.0641a21: 薩摩訶薩於一切時諸所言説有義有利。而
T0228_.08.0641a22: 終不説無益語言。亦不觀察他人美惡長短。
T0228_.08.0641a23: 須菩提。若有具足如是相者。是爲不退轉菩
T0228_.08.0641a24: 薩摩訶薩
T0228_.08.0641a25: 復次須菩提。當知彼不退轉菩薩摩訶薩雖
T0228_.08.0641a26: 聞2諸餘沙門婆羅門外道等衆所説語言。而
T0228_.08.0641a27: 不取爲實知實見。是菩薩亦不禮事諸餘天
T0228_.08.0641a28: 等。不以香華燈塗飮食衣服種種供具供養
T0228_.08.0641a29: 彼等。亦復於彼不生信敬。須菩提。若有具足
T0228_.08.0641b01: 如是相者。是爲不退轉菩薩摩訶薩
T0228_.08.0641b02: 復次須菩提。彼不退轉菩薩摩訶薩。畢竟不
T0228_.08.0641b03: 墮諸惡趣中。不受女人之身。又須菩提。是菩
T0228_.08.0641b04: 薩於一切時常行十善道。所謂自不殺生復
T0228_.08.0641b05: 教他人持不殺生。自不偸盜復教他人持不
T0228_.08.0641b06: 偸盜。自不邪染復教他人持不邪染。自不妄
T0228_.08.0641b07: 言復教他人持不妄言。自不兩舌復教他人
T0228_.08.0641b08: 持不兩舌。自不惡口復教他人持不惡口。自
T0228_.08.0641b09: 不無義語復教他人持不無義語。自不貪愛
T0228_.08.0641b10: 復教他人持不貪愛。自不瞋恚復教他人持
T0228_.08.0641b11: 不瞋恚。自不邪見復教他人不起邪見。如是
T0228_.08.0641b12: 不退轉菩薩摩訶薩自行十善道。復以此法
T0228_.08.0641b13: 廣爲他人如理表示如實教授。如所利益如
T0228_.08.0641b14: 理生喜。是菩薩於十善法堅固而行無所退
T0228_.08.0641b15: 失。於一切行一切種一切時一切處不生瞋
T0228_.08.0641b16: 恚心。乃至夢中亦行十善。而不暫起十不善
T0228_.08.0641b17: 行。須菩提。若有具足如是相者。是爲不退轉
T0228_.08.0641b18: 菩薩摩訶薩
T0228_.08.0641b19: 復次須菩提。彼不退轉菩薩摩訶薩。隨自所
T0228_.08.0641b20: 聞所得一切法門。即爲一切衆生如理宣説。
T0228_.08.0641b21: 令諸衆生得大利樂。菩薩以是法施隨諸衆
T0228_.08.0641b22: 生心所樂欲。普令衆生圓滿意願。菩薩自所
T0228_.08.0641b23: 得法與一切衆生共之。須菩提。若有具足如
T0228_.08.0641b24: 是相者。是爲不退轉菩薩摩訶薩
T0228_.08.0641b25: 復次須菩提。彼不退轉菩薩摩訶薩。聞甚深
T0228_.08.0641b26: 法不疑不悔心生信解。是菩薩於一切時語
T0228_.08.0641b27: 言柔和善順少於惛沈睡眠。行住坐臥威儀
T0228_.08.0641b28: 具足。諸根調寂離諸動亂。行不卒疾平足履
T0228_.08.0641b29: 地。安詳徐歩視地而行。所向方處離諸過失。
T0228_.08.0641c01: 又須菩提。彼不退轉菩薩摩訶薩。身所著衣
T0228_.08.0641c02: 及諸臥具。清淨香潔無有垢穢。身得安隱離
T0228_.08.0641c03: 諸病惱。又人身中有八萬戸大小諸蟲。菩薩
T0228_.08.0641c04: 身中無是諸蟲。何以故。菩薩善根超出世間
T0228_.08.0641c05: 廣大増長。隨其善根所増長已。菩薩即得身
T0228_.08.0641c06: 清淨。身既清淨心亦清淨。須菩提白佛言。世
T0228_.08.0641c07: 尊。云何名爲菩薩心清淨。佛言須菩提。隨其
T0228_.08.0641c08: 菩薩所有善根既増長已。即彼一切諂曲欺
T0228_.08.0641c09: 誑諸不善法而自銷滅。以是滅故得心清淨。
T0228_.08.0641c10: 由心清淨故即能過於聲聞縁覺之地。如是
T0228_.08.0641c11: 名爲菩薩心清淨。須菩提。若有具足如是相
T0228_.08.0641c12: 者。是爲不退轉菩薩摩訶薩
T0228_.08.0641c13: 復次須菩提。彼不退轉菩薩摩訶薩。遠離貪
T0228_.08.0641c14: 愛無慳嫉心。不求世間名聞利養。不樂多畜
T0228_.08.0641c15: 飮食衣服臥具醫藥及餘資具。而但愛樂甚
T0228_.08.0641c16: 深正法。於深法門能一心聽不生驚怖。智慧
T0228_.08.0641c17: 堅固諦信諦受。隨所聞法皆與般若波羅蜜
T0228_.08.0641c18: 多相應。菩薩因般若波羅蜜多故。乃至世間
T0228_.08.0641c19: 一切種事。而不見有與般若波羅蜜多不相
T0228_.08.0641c20: 應者。皆悉安住實相法中。須菩提。若有具
T0228_.08.0641c21: 足如是相者。是爲不退轉菩薩摩訶薩
T0228_.08.0641c22: 復次須菩提。有諸惡魔來菩薩所。化作八大
T0228_.08.0641c23: 地獄。一一地獄。其中各有百千萬數不退轉
T0228_.08.0641c24: 菩薩。魔作是言。汝今當知此諸菩薩皆是住
T0228_.08.0641c25: 不退轉者。如來一一已爲授記。今還生此大
T0228_.08.0641c26: 地獄中。汝今亦復如是住不退轉地如來已
T0228_.08.0641c27: 爲授記。汝亦當生此大地獄。汝今若能悔是
T0228_.08.0641c28: 心者。當得不墮地獄轉生天上。須菩提。若菩
T0228_.08.0641c29: 薩聞是語已。心不動轉即作是念。若不退轉

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