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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_.08.0641a01: *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:   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: 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
T0228_.08.0642a01: 菩薩摩訶薩。墮地獄者無有是處。我今覺知
T0228_.08.0642a02: 斯爲魔事。須菩提。若有具足如是相者。是爲
T0228_.08.0642a03: 不退轉菩薩摩訶薩
T0228_.08.0642a04: 復次須菩提。有諸惡魔化沙門相。來菩薩所
T0228_.08.0642a05: 作如是言。汝先所聞可讀誦者。皆不眞實非
T0228_.08.0642a06: 佛所説。汝應悔捨勿復受持。汝今若能悔先
T0228_.08.0642a07: 所聞。我當常時來詣汝所。以我所聞共相習
T0228_.08.0642a08: 誦。我所聞者眞是佛説。若菩薩聞是説已心
T0228_.08.0642a09: 動轉者。當知是菩薩未從諸佛得授阿耨多
T0228_.08.0642a10: 羅三藐三菩提記。未能安住不退轉性。若有
T0228_.08.0642a11: 菩薩聞是説已。心不動轉住法實相。不生不
T0228_.08.0642a12: 滅不起不作。其心堅固不隨他語。譬如漏盡
T0228_.08.0642a13: 阿羅漢現前證法實相。不生不滅不起不作。
T0228_.08.0642a14: 不隨他語不爲惡魔所能動轉。菩薩亦然。已
T0228_.08.0642a15: 得安住不退轉者。不爲聲聞縁覺法門而能
T0228_.08.0642a16: 動轉。終不取證聲聞縁覺之果。決定趣求阿
T0228_.08.0642a17: 耨多羅三藐三菩提。成就一切智安住不退
T0228_.08.0642a18: 轉性。須菩提。若有具足如是相者。是爲不退
T0228_.08.0642a19: 轉菩薩摩訶薩
T0228_.08.0642a20: 復次須菩提。有諸惡魔來菩薩所作如是言。
T0228_.08.0642a21: 汝所修*行是輪迴行非菩薩行。汝今宜應於
T0228_.08.0642a22: 現生中盡苦邊際取證涅盤。勿復於是生死
T0228_.08.0642a23: 法中受諸苦惱。汝今若不此生盡苦取涅*盤
T0228_.08.0642a24: 樂。何能更受後世身耶。須菩提。若菩薩聞是
T0228_.08.0642a25: 説已覺知魔事心無動轉。其魔即時復作是
T0228_.08.0642a26: 言。汝豈不見彼諸菩薩摩訶薩衆。各各於其
T0228_.08.0642a27: 兢伽沙數劫中親近諸佛。以其飮食衣服臥
T0228_.08.0642a28: 具醫藥。供養兢伽沙數諸佛世尊。於諸佛所
T0228_.08.0642a29: 修持梵行。敬事諸佛聽受正法。爲菩提故於
T0228_.08.0642b01: 諸佛所。請問菩薩所行道法。應云何住云何
T0228_.08.0642b02: 行云何學。隨其所應諸佛爲説。菩薩當如是
T0228_.08.0642b03: 住如是行如是學。是諸菩薩隨諸佛教。如理
T0228_.08.0642b04: 修行求一切智。如是勤行尚不能得。況復汝
T0228_.08.0642b05: 今云何能得阿耨多羅三藐三菩提耶。須菩
T0228_.08.0642b06: 提。若菩薩聞是説已。覺知魔事心無動轉。其
T0228_.08.0642b07: 魔即時復化作彼諸苾芻衆。住菩薩前魔作
T0228_.08.0642b08: 是言。此等苾芻皆是漏盡阿羅漢。先發道意
T0228_.08.0642b09: 各各爲求阿耨多羅三藐三菩提而不能得。
T0228_.08.0642b10: 今還取證如是阿羅漢果。況復汝今云何能
T0228_.08.0642b11: 得阿耨多羅三藐三菩提耶。須菩提。是菩薩
T0228_.08.0642b12: 聞是説已無所動轉不生異想。而能覺知斯
T0228_.08.0642b13: 爲魔事。即作是念。若菩薩摩訶薩隨諸佛教
T0228_.08.0642b14: 如理修學如實安住。諸有所作應諸波羅蜜
T0228_.08.0642b15: 多。不離是道不離是念。若不得一切智者無
T0228_.08.0642b16: 有是處。菩薩作是思惟已。其心決定轉復堅
T0228_.08.0642b17: 固。而諸惡魔不得其便。是菩薩覺知如是諸
T0228_.08.0642b18: 魔事已。於彼所聞而無所失。須菩提。若有具
T0228_.08.0642b19: 足如是相者。是爲不退轉菩薩摩訶薩
T0228_.08.0642b20: 復次須菩提。彼不退轉菩薩摩訶薩。於諸法
T0228_.08.0642b21: 中不作色想。不生色想。不作受想行識想。不
T0228_.08.0642b22: 生受想行識想。何以故。是菩薩了知諸法自
T0228_.08.0642b23: 相空故。於一切法畢竟無所得無作無生。於
T0228_.08.0642b24: 諸法中得無生忍。須菩提。若有具足如是相
T0228_.08.0642b25: 者。是爲不退轉菩薩摩訶薩
T0228_.08.0642b26: 復次須菩提。有諸惡魔化苾芻相。來菩薩所
T0228_.08.0642b27: 作如是言。當知一切智同彼虚空。無所生無
T0228_.08.0642b28: 所成無所得法無所用法。無知者無證者無
T0228_.08.0642b29: 得法者無用法者。如是觀一切智同虚空已。
T0228_.08.0642c01: 汝所趣求爲無義利。若有人言得阿耨多羅
T0228_.08.0642c02: 三藐三菩提者。當知彼説是爲魔事非佛所
T0228_.08.0642c03: 説。須菩提。彼菩薩聞是説已即起是念。今此
T0228_.08.0642c04: 説者令我遠離一切智果是爲魔事。菩薩即
T0228_.08.0642c05: 時起堅固心無動心無壞心。彼諸魔衆不得
T0228_.08.0642c06: 其便。須菩提。若有具足如是相者。是爲不退
T0228_.08.0642c07: 轉菩薩摩訶薩
T0228_.08.0642c08: 復次須菩提。彼不退轉菩薩摩訶薩。爲求一
T0228_.08.0642c09: 切智故。不隨聲聞縁覺地轉。是菩薩若欲入
T0228_.08.0642c10: 初禪二禪三禪四禪諸定。於是諸定心轉調
T0228_.08.0642c11: 柔隨意能入。雖入是諸定而不隨禪生還取
T0228_.08.0642c12: 欲界法。須菩提。若有具足如是相者。是爲
T0228_.08.0642c13: 不退轉菩薩摩訶薩
T0228_.08.0642c14: 復次須菩提。彼不退轉菩薩摩訶薩。不著世
T0228_.08.0642c15: 間名聞利養。亦不愛樂稱揚讃歎。於諸衆生
T0228_.08.0642c16: 心無恚礙。常於衆生起利樂心。若來若去若
T0228_.08.0642c17: 動若止。心不散亂威儀具足。菩薩雖復在家
T0228_.08.0642c18: 不著諸欲。於諸欲境不生愛樂。設受諸欲常
T0228_.08.0642c19: 生怖畏。譬如有人經過險難多諸賊盜。於險
T0228_.08.0642c20: 難中雖有飮食常生怖畏。但念何時過斯險
T0228_.08.0642c21: 難。彼不退轉菩薩摩訶薩亦復如是。雖復在
T0228_.08.0642c22: 家受諸欲境。而常覺知諸欲過失爲衆苦本。
T0228_.08.0642c23: 不生愛樂常所怖畏而生厭捨。不以邪命非
T0228_.08.0642c24: 法自活。寧失身命於諸衆生而不損惱。何以
T0228_.08.0642c25: 故。在家菩薩是名正士。亦名大丈夫。亦名可
T0228_.08.0642c26: 愛士夫。亦名最上士夫。亦名善相士夫。亦
T0228_.08.0642c27: 名士夫中僊。亦名吉祥士夫。亦名士夫中衆
T0228_.08.0642c28: 色蓮華。亦名士夫中白蓮華。亦名士夫正知
T0228_.08.0642c29: 者。亦名人中龍。亦名人中師子。亦名調御者。
T0228_.08.0643a01: 菩薩雖復在家而能成就種種功徳。常樂利
T0228_.08.0643a02: 樂一切衆生。菩薩以其般若波羅蜜多力故。
T0228_.08.0643a03: 獲得一切勝相成就。須菩提。若有具足。如是
T0228_.08.0643a04: 相者。是爲不退轉菩薩摩訶薩
T0228_.08.0643a05: 復次須菩提。彼不退轉菩薩摩訶薩。於一切
T0228_.08.0643a06: 時有執金剛大藥叉主常隨衞護。不令非人
T0228_.08.0643a07: 伺得其便。是菩薩心不散亂威儀寂靜。諸根
T0228_.08.0643a08: 具足無所缺減。人中牛王諸相圓滿。修賢善
T0228_.08.0643a09: 行常行正法。不以世間邪幻呪術藥草等事
T0228_.08.0643a10: 引接於人。不爲他人占相所有若吉祥事不
T0228_.08.0643a11: 吉祥事。亦不與人占相世間男女生長如是
T0228_.08.0643a12: 相如是事若善若惡。亦復不於女人而生敬
T0228_.08.0643a13: 愛。常修淨命不邪命活。遠離一切鬪戰諍訟。
T0228_.08.0643a14: 不壞正見戒行具足。菩薩於諸惡法不自所
T0228_.08.0643a15: 作。不勸他作。於一切時離諸過失。須菩提。若
T0228_.08.0643a16: 有具足如是相者。是爲不退轉菩薩摩訶薩」
T0228_.08.0643a17: 復次須菩提。彼不退轉菩薩摩訶薩。於一切
T0228_.08.0643a18: 時不説世間種種雜事。所謂不説王事。不説
T0228_.08.0643a19: 盜賊事。不説軍衆事。不説戰陣事。不説國城
T0228_.08.0643a20: 聚落方處等事。不説父母親族男女等事。不
T0228_.08.0643a21: 説園林臺觀池沼諸悦意事。不説龍神夜叉
T0228_.08.0643a22: 鬼魅非人等事。不説飮食衣服香華瓔珞莊
T0228_.08.0643a23: 嚴等事。不説歌舞倡伎嬉戲等事。不説大海
T0228_.08.0643a24: 洲渚江河等事。不説諸異生事。菩薩不説如
T0228_.08.0643a25: 是世間種種雜事。但樂宣説蘊處界等與般
T0228_.08.0643a26: 若波羅蜜多相應諸法。常不離一切智如理
T0228_.08.0643a27: 作意。常樂正法不樂非法。樂和諍訟不樂讒
T0228_.08.0643a28: 謗。樂近善友不樂怨惡。樂説利益語。不説無
T0228_.08.0643a29: 義語。樂生他方清淨佛刹。親近諸佛如來瞻
T0228_.08.0643b01: 禮恭敬尊重供養。常得見佛不晢遠離。須菩
T0228_.08.0643b02: 提。若有具足如是相者。是爲不退轉菩薩摩
T0228_.08.0643b03: 訶薩
T0228_.08.0643b04: 復次須菩提。當知不退轉菩薩摩訶薩。多從
T0228_.08.0643b05: 欲界色界諸天命終。而來生此閻浮提中。當
T0228_.08.0643b06: 知是菩薩少生邊地。設復生者亦在大國。明
T0228_.08.0643b07: 解世間經書伎術工巧等事無不通達。須菩
T0228_.08.0643b08: 提。若有具足如是相者。是爲不退轉菩薩摩
T0228_.08.0643b09: 訶薩
T0228_.08.0643b10: 復次須菩提。彼不退轉菩薩摩訶薩。不自生
T0228_.08.0643b11: 疑。我是不退轉者我非不退轉者。菩薩於其
T0228_.08.0643b12: 自地所證法中決定無疑。譬如須陀洹人於
T0228_.08.0643b13: 自地中證所得果決定無疑。須菩提。不退轉
T0228_.08.0643b14: 菩薩摩訶薩亦復如是。自所證法已得安住
T0228_.08.0643b15: 決定不退無復生疑。隨諸魔事悉能覺知。覺
T0228_.08.0643b16: 已不隨。須菩提。又如有人造無間罪。常生疑
T0228_.08.0643b17: 懼乃至命盡。不能捨離如是罪心。彼不退轉
T0228_.08.0643b18: 菩薩摩訶薩亦復如是。已得安住不退轉性。
T0228_.08.0643b19: 於其自地所證法中。決定堅固無所退失。不
T0228_.08.0643b20: 爲世間天人阿修羅等而能動轉。隨諸魔事
T0228_.08.0643b21: 悉能覺知。覺已不隨。乃至轉身亦復不疑。更
T0228_.08.0643b22: 發聲聞縁覺之心。乃至轉身亦復不疑。不得
T0228_.08.0643b23: 阿耨多羅三藐三菩提。何以故。菩薩已得不
T0228_.08.0643b24: 壞智已住不壞心故。又須菩提。若諸惡魔化
T0228_.08.0643b25: 作佛身。來菩薩所作如是言。汝當取證阿羅
T0228_.08.0643b26: 漢果。何用勤求阿耨多羅三藐三菩提耶。何
T0228_.08.0643b27: 以故。諸求阿耨多羅三藐三菩提者有菩提
T0228_.08.0643b28: 相。汝今無如是相。唐設其功終不可得。是菩
T0228_.08.0643b29: 薩聞作是説。若於自心有異轉者。當知未從
T0228_.08.0643c01: 先佛如來應供正等正覺所而得授記。未能
T0228_.08.0643c02: 安住不退轉性。須菩提。若菩薩聞作是説心
T0228_.08.0643c03: 無異轉。即作是念。此爲異相非佛所説。是佛
T0228_.08.0643c04: 説者應無有異。當知皆是彼惡魔衆。化作佛
T0228_.08.0643c05: 身來住我前作如是説。意欲令我遠離阿耨
T0228_.08.0643c06: 多羅三藐三菩提。菩薩作是念已。其魔即時
T0228_.08.0643c07: 伺不得便隱復魔身。須菩提當知。是菩薩已
T0228_.08.0643c08: 從先佛如來得授阿耨多羅三藐三菩提記。
T0228_.08.0643c09: 已能安住不退轉性。
T0228_.08.0643c10: 復次須菩提。彼不退轉菩薩摩訶薩作是念。
T0228_.08.0643c11: 我常護持過去現在諸佛正法爲菩提故。勤
T0228_.08.0643c12: 行精進爲正法故。不惜身命以守護正法故。
T0228_.08.0643c13: 是即尊重恭敬諸佛法身。須菩提。是菩薩摩
T0228_.08.0643c14: 訶薩而不但護過去現在諸佛正法。亦護未
T0228_.08.0643c15: 來諸佛正法。何以故。彼菩薩作是念。我亦
T0228_.08.0643c16: 在於未來數中。亦當得授阿耨多羅三藐三
T0228_.08.0643c17: 菩提記。是故我當守護未來諸佛正法。縱經
T0228_.08.0643c18: 長時亦不懈怠。乃至不惜身命而不退轉。須
T0228_.08.0643c19: 菩提。若有具足如是相者。是爲不退轉菩薩
T0228_.08.0643c20: 摩訶薩
T0228_.08.0643c21: 復次須菩提。彼不退轉菩薩摩訶薩。得聞如
T0228_.08.0643c22: 來應供正等正覺宣説正法。隨所聞已不疑
T0228_.08.0643c23: 不悔深生信解。須菩提白佛言。世尊。彼菩
T0228_.08.0643c24: 薩摩訶薩但聞佛所説法不生疑悔。亦聞餘
T0228_.08.0643c25: 法不疑悔耶。佛告須菩提言。彼菩薩摩訶薩
T0228_.08.0643c26: 設聞聲聞人所説諸法亦不疑悔。何以故。彼
T0228_.08.0643c27: 菩薩摩訶薩已得無生法忍。於一切法離諸
T0228_.08.0643c28: 疑悔。入諸法性住法平等。須菩提。若有具足
T0228_.08.0643c29: 如是相者。是爲不退轉菩薩摩訶薩。須菩提。
T0228_.08.0644a01: 若菩薩摩訶薩成就如是等種種相者。當知
T0228_.08.0644a02: 是菩薩佛所護念。先佛如來應供正等正覺
T0228_.08.0644a03: 已爲授記。而能決定堅固安住不退轉性。何
T0228_.08.0644a04: 以故。惡魔所作皆爲異相。菩薩隨諸異相悉
T0228_.08.0644a05: 能覺知覺已不隨。不爲諸魔而能動轉。須菩
T0228_.08.0644a06: 提。以是相故汝當識知。是爲不退轉菩薩摩
T0228_.08.0644a07: 訶薩
T0228_.08.0644a08: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0644a09: 第十六
T0228_.08.0644a10:
T0228_.08.0644a11:
T0228_.08.0644a12:
T0228_.08.0644a13: *佛説佛母出生三法藏般若
T0228_.08.0644a14: 波羅蜜多經卷第十七
T0228_.08.0644a15:  *西*天譯經三藏傳法大師
T0228_.08.0644a16: *賜紫*臣施*護奉  詔*譯 
T0228_.08.0644a17:   空性品第十八
T0228_.08.0644a18: 爾時尊者須菩提復白佛言。希有世尊。彼不
T0228_.08.0644a19: 退轉菩薩摩訶薩乃能成就如是功徳。又復
T0228_.08.0644a20: 世尊能善宣説諸菩薩摩訶薩無量無邊不退
T0228_.08.0644a21: 轉相。佛告須菩提言。如是如是。何以故。彼不
T0228_.08.0644a22: 退轉菩薩摩訶薩。已能成就無邊智故。須菩
T0228_.08.0644a23: 提白佛言。世尊。如佛所説。彼不退轉菩薩摩
T0228_.08.0644a24: 訶薩兢伽沙等不退轉相。是即顯示諸菩薩
T0228_.08.0644a25: 摩訶薩甚深勝相。甚深相者即般若波羅蜜
T0228_.08.0644a26: 多相。佛讃須菩提言。善哉善哉。須菩提。如是
T0228_.08.0644a27: 如是。甚深相者即般若波羅蜜多相。般若波
T0228_.08.0644a28: 羅蜜多相者即是空義無相無願無生無作無
T0228_.08.0644a29: 性無染涅槃寂靜等義。須菩提白佛言。世尊。
T0228_.08.0644b01: 如佛所説甚深相者。但是空義乃至涅槃寂
T0228_.08.0644b02: 靜等義。非一切法義耶。佛言須菩提。一切法
T0228_.08.0644b03: 義亦即甚深相。何以故。色甚深受想行識甚
T0228_.08.0644b04: 深。云何名爲色甚深。如如甚深故色甚深。云
T0228_.08.0644b05: 何名爲受想行識甚深。如如甚深故受想行
T0228_.08.0644b06: 識甚深。須菩提。若無色是爲色甚深。若無受
T0228_.08.0644b07: 相行識是爲受想行識甚深。須菩提言。希有
T0228_.08.0644b08: 世尊。能以微妙方便。障色顯示涅槃。障受想
T0228_.08.0644b09: 行識顯示涅槃。佛言須菩提。若菩薩摩訶薩
T0228_.08.0644b10: 於此甚深般若波羅蜜多相。如般若波羅蜜
T0228_.08.0644b11: 多住如是住。如般若波羅蜜多教如是學。如
T0228_.08.0644b12: 般若波羅蜜多行如是行。須菩提。菩薩摩訶
T0228_.08.0644b13: 薩能一日中如是思惟如是觀察。如是修習
T0228_.08.0644b14: 如是相應。是菩薩摩訶薩一日所有功徳。不
T0228_.08.0644b15: 可思議不可稱量
T0228_.08.0644b16: 須菩提。譬如世間有多欲人欲覺亦多。而於
T0228_.08.0644b17: 一時與端正女人共爲期會。是時女人以餘
T0228_.08.0644b18: 縁故障礙失期。須菩提。於汝意云何。彼多
T0228_.08.0644b19: 欲人當於是時爲與何法相應。須菩提白佛
T0228_.08.0644b20: 言。世尊。是人但與欲覺邪思而共相應。彼作
T0228_.08.0644b21: 是念。我於何時當得此女而爲集會。快哉相
T0228_.08.0644b22: 與嬉戲娯樂。佛言須菩提。於汝意云何。彼人
T0228_.08.0644b23: 於一日中所起欲念而爲多不。須菩提言。甚
T0228_.08.0644b24: 多世尊。佛言須菩提。菩薩摩訶薩亦復如是。
T0228_.08.0644b25: 於此甚深般若波羅蜜多法門。能一日中如
T0228_.08.0644b26: 是思惟如是觀察。如是修習如是相應者。能
T0228_.08.0644b27: 捨若干劫數輪迴苦惱。復得遠離諸退轉失。
T0228_.08.0644b28: 畢竟得成阿耨多羅三藐三菩提。何以故。須
T0228_.08.0644b29: 菩提。菩薩摩訶薩能一日中思惟修習般若
T0228_.08.0644c01: 波羅蜜多不離是念。與般若波羅蜜多相應。
T0228_.08.0644c02: 是菩薩一日所有最勝功徳。過餘菩薩於兢
T0228_.08.0644c03: 伽沙數劫中遠離般若波羅蜜多普於一切廣
T0228_.08.0644c04: 行布施所有功徳
T0228_.08.0644c05: 復次須菩提。若菩薩摩訶薩於兢伽沙數劫
T0228_.08.0644c06: 中遠離般若波羅蜜多。布施供養須陀洹斯
T0228_.08.0644c07: 陀含阿那含阿羅漢縁覺菩薩如來應供正等
T0228_.08.0644c08: 正覺。不如菩薩能一日中於此甚深般若波
T0228_.08.0644c09: 羅蜜多法門。思惟修習如所説行。此所獲福
T0228_.08.0644c10: 無量無邊不可稱計
T0228_.08.0644c11: 復次須菩提。若菩薩摩訶薩於兢伽沙數劫
T0228_.08.0644c12: 中遠離般若波羅蜜多。於須陀洹乃至如來
T0228_.08.0644c13: 應供正等正覺所布施供養已。又復修持戒
T0228_.08.0644c14: 行具足。不如菩薩能一日中隨順般若波羅
T0228_.08.0644c15: 蜜多行。如理作意思惟修習宣説是法。此所
T0228_.08.0644c16: 獲福無量無邊不可稱計
T0228_.08.0644c17: 復次須菩提。若菩薩摩訶薩於兢伽沙數劫
T0228_.08.0644c18: 中遠離般若波羅蜜多。於須陀洹乃至如來
T0228_.08.0644c19: 應供正等正覺所布施持戒已。復能修習忍
T0228_.08.0644c20: 辱精進禪定等法。不如菩薩能一日中隨順
T0228_.08.0644c21: 般若波羅蜜多行法施衆生。此所獲福無量
T0228_.08.0644c22: 無邊不可稱計
T0228_.08.0644c23: 復次須菩提。若菩薩摩訶薩於兢伽沙數劫
T0228_.08.0644c24: 中遠離般若波羅蜜多。於須陀洹乃至如來
T0228_.08.0644c25: 應供正等正覺所。修行布施持戒忍辱精進
T0228_.08.0644c26: 禪定如是法已。又復修習三十七菩提分法。
T0228_.08.0644c27: 不如菩薩能一日中隨順般若波羅蜜多行
T0228_.08.0644c28: 以是法施功徳迴向阿耨多羅三藐三菩提此
T0228_.08.0644c29: 所獲福無量無邊不可稱計。又須菩提。若菩
T0228_.08.0645a01: 薩摩訶薩能一日中隨順般若波羅蜜多行
T0228_.08.0645a02: 以是法施功徳如般若波羅蜜多相。迴向阿
T0228_.08.0645a03: 耨多羅三藐三菩提。是菩薩所獲福徳無量
T0228_.08.0645a04: 無邊不可稱計。又須菩提。若菩薩摩訶薩能
T0228_.08.0645a05: 一日中隨順般若波羅蜜多行。以是法施功
T0228_.08.0645a06: 徳如般若波羅蜜多相。迴向阿耨多羅三藐
T0228_.08.0645a07: 三菩提已。復能如所説行修習相應。是菩薩
T0228_.08.0645a08: 所獲福徳無量無邊不可稱計。又須菩提。若
T0228_.08.0645a09: 菩薩摩訶薩能一日中隨順般若波羅蜜多
T0228_.08.0645a10: 行。以是法施功徳如般若波羅蜜多相。迴向
T0228_.08.0645a11: 阿耨多羅三藐三菩提。如所説行修習相應
T0228_.08.0645a12: 已。復能護持般若波羅蜜多。不暫遠離般若
T0228_.08.0645a13: 波羅蜜多。是菩薩所獲福徳無量無邊不可
T0228_.08.0645a14: 稱計
T0228_.08.0645a15: 爾時須菩提白佛言。世尊。諸起作法是相分
T0228_.08.0645a16: 別。云何世尊。作如是説得福多耶。佛言須菩
T0228_.08.0645a17: 提。諸菩薩摩訶薩行般若波羅蜜多時。而自
T0228_.08.0645a18: 了知諸起作法是相分別。虚妄不實空無所
T0228_.08.0645a19: 有。於是法中無所分別。須菩提。菩薩摩訶薩
T0228_.08.0645a20: 了一切法求不可得。隨其菩薩了一切法求
T0228_.08.0645a21: 不可得故。即不離般若波羅蜜多。隨其菩薩
T0228_.08.0645a22: 不離般若波羅蜜多故。是即無量無數。須菩
T0228_.08.0645a23: 提白佛言。世尊。無量與無數有何差別。佛言
T0228_.08.0645a24: 須菩提。無量者過諸分量。無數者不可數盡。
T0228_.08.0645a25: 須菩提白佛言。世尊。頗有因縁。色無量受
T0228_.08.0645a26: 想行識亦無量。佛言須菩提。如是如是。色無
T0228_.08.0645a27: 量受想行識亦無量。須菩提白佛言。世尊。無
T0228_.08.0645a28: 量者何義。佛言須菩提。無量者是空義無相
T0228_.08.0645b01: 義無願義。須菩提白佛言。世尊。無量者但是
T0228_.08.0645b02: 空無相無願義。非一切法義耶。佛言須菩提。
T0228_.08.0645b03: 於意云何。汝豈不聞佛説一切法空耶。須菩
T0228_.08.0645b04: 提白佛言。如是世尊。佛説一切法空。佛言須
T0228_.08.0645b05: 菩提。空即是無量。是故此中一切法義。無所
T0228_.08.0645b06: 分別離諸所作。須菩提。如是説者是佛所説。
T0228_.08.0645b07: 何以故。若如是説即是無量。無量即無數。無
T0228_.08.0645b08: 數即空。空即無相。無相即無願。無願即無生。
T0228_.08.0645b09: 無生即無滅。無滅即無作。無作即無知。無知
T0228_.08.0645b10: 即無性。無性即無染。無染即涅槃寂靜。如是
T0228_.08.0645b11: 法門是即如來應供正等正覺所説。如是説
T0228_.08.0645b12: 者是即一切法無所説。須菩提白佛言。世尊。
T0228_.08.0645b13: 如我解佛所説義。彼一切法皆不可説。佛言
T0228_.08.0645b14: 須菩提。如是如是。一切法無説。何以故。一切
T0228_.08.0645b15: 法空性不可以言説。須菩提白佛言。世尊。不
T0228_.08.0645b16: 可説義有増減不。佛言。不也須菩提。不可説
T0228_.08.0645b17: 義無増無減。須菩提白佛言。若不可説義無
T0228_.08.0645b18: 増無減者。即布施波羅蜜多。持戒波羅蜜多。
T0228_.08.0645b19: 忍辱波羅蜜多。精進波羅蜜多。禪定波羅蜜
T0228_.08.0645b20: 多。智慧波羅蜜多。亦無増無減。世尊。若諸波
T0228_.08.0645b21: 羅蜜多無増無減者。云何菩薩摩訶薩以是
T0228_.08.0645b22: 無増無減諸波羅蜜多法。得近阿耨多羅三
T0228_.08.0645b23: 藐三菩提。成就阿耨多羅三藐三菩提。若不
T0228_.08.0645b24: 圓滿諸波羅蜜多。菩薩摩訶薩即不能近阿
T0228_.08.0645b25: 耨多羅三藐三菩提。不成就阿耨多羅三藐
T0228_.08.0645b26: 三菩提。佛言須菩提。如是如是。諸波羅蜜多
T0228_.08.0645b27: 義無所増減。何以故。須菩提。具善巧方便菩
T0228_.08.0645b28: 薩摩訶薩。修行般若波羅蜜多時。能行布施
T0228_.08.0645c01: 波羅蜜多而不作念。我行布施波羅蜜多有
T0228_.08.0645c02: 所増減。作是念。彼布施波羅蜜多但以名字
T0228_.08.0645c03: 所分別故。而不見彼施相可得。菩薩以是善
T0228_.08.0645c04: 根迴向阿耨多羅三藐三菩提。以是阿耨多
T0228_.08.0645c05: 羅三藐三菩提如相迴向故名爲眞實迴向
T0228_.08.0645c06: 復次須菩提。具善巧方便菩薩摩訶薩。修行
T0228_.08.0645c07: 般若波羅蜜多時。能行淨戒波羅蜜多而不
T0228_.08.0645c08: 作念。我行淨戒波羅蜜多有所増減。作是念。
T0228_.08.0645c09: 彼淨戒波羅蜜多。但以名字所分別故。而不
T0228_.08.0645c10: 見彼戒相可得。菩薩以是善根迴向阿耨多
T0228_.08.0645c11: 羅三藐三菩提。以阿耨多羅三藐三菩提如
T0228_.08.0645c12: 相迴向故名爲眞實迴向
T0228_.08.0645c13: 復次須菩提。具善巧方便菩薩摩訶薩。修行
T0228_.08.0645c14: 般若波羅蜜多時。能行忍辱波羅蜜多而不
T0228_.08.0645c15: 作念。我行忍辱波羅蜜多有所増減。作是念。
T0228_.08.0645c16: 彼忍辱波羅蜜多但以名字所分別故。而不
T0228_.08.0645c17: 見彼忍相可得。菩薩以是善根迴向阿耨多
T0228_.08.0645c18: 羅三藐三菩提。以阿耨多羅三藐三菩提如
T0228_.08.0645c19: 相迴向故名爲眞實迴向
T0228_.08.0645c20: 復次須菩提。具善巧方便菩薩摩訶薩。修行
T0228_.08.0645c21: 般若波羅蜜多時。能行精進波羅蜜多而不
T0228_.08.0645c22: 作念。我行精進波羅蜜多有所増減。作是念。
T0228_.08.0645c23: 彼精進波羅蜜多但以名字所分別故。而不
T0228_.08.0645c24: 見彼有相可得。菩薩以是善根迴向阿耨多
T0228_.08.0645c25: 羅三藐三菩提。以阿耨多羅三藐三菩提如
T0228_.08.0645c26: 相迴向故名爲眞實迴向
T0228_.08.0645c27: 復次須菩提。具善巧方便菩薩摩訶薩。修行
T0228_.08.0645c28: 般若波羅蜜多時。能行禪定波羅蜜多而不
T0228_.08.0646a01: 作念。我行禪定波羅蜜多有所増減。作是念。
T0228_.08.0646a02: 彼禪定波羅蜜多但以名字所分別故。而不
T0228_.08.0646a03: 見彼定相可得。菩薩以是善根迴向阿耨多
T0228_.08.0646a04: 羅三藐三菩提。以阿耨多羅三藐三菩提如
T0228_.08.0646a05: 相迴向故名爲眞實迴向
T0228_.08.0646a06: 復次須菩提。具善巧方便菩薩摩訶薩。修行
T0228_.08.0646a07: 般若波羅蜜多時而不作念。是法有所増減。
T0228_.08.0646a08: 作是念。彼般若波羅蜜多但以名字所分別
T0228_.08.0646a09: 故。而不見彼可修可行。菩薩以是善根迴向
T0228_.08.0646a10: 阿耨多羅三藐三菩提。以阿耨多羅三藐三
T0228_.08.0646a11: 菩提如相迴向故名爲眞實迴向
T0228_.08.0646a12: 爾時尊者須菩提白佛言。世尊。阿耨多羅三
T0228_.08.0646a13: 藐三菩提者是何義。佛言須菩提。阿耨多羅
T0228_.08.0646a14: 三藐三菩提者即如如義。如如者無所増無
T0228_.08.0646a15: 所減。菩薩摩訶薩於是法中應如實住。如理
T0228_.08.0646a16: 作意修習相應。是菩薩即近阿耨多羅三藐
T0228_.08.0646a17: 三菩提。即成就阿耨多羅三藐三菩提無所
T0228_.08.0646a18: 増減。須菩提。是故當知。不可説義無増無減。
T0228_.08.0646a19: 乃至一切法亦無増無減。須菩提。菩薩摩訶
T0228_.08.0646a20: 薩知如是相如是作意如是修行。即近阿耨
T0228_.08.0646a21: 多羅三藐三菩提。即成就阿耨多羅三藐三
T0228_.08.0646a22: 菩提
T0228_.08.0646a23:   甚深義品第十九之一
T0228_.08.0646a24: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩
T0228_.08.0646a25: 所得阿耨多羅三藐三菩提。爲前心得耶爲
T0228_.08.0646a26: 後心得耶。世尊。若前心得者。彼前心後心而
T0228_.08.0646a27: 各不倶。若後心得者。後心前心亦各不倶。云
T0228_.08.0646a28: 何菩薩摩訶薩而能増長諸善根耶。佛言須
T0228_.08.0646b01: 菩提。於汝意云何。譬如世間燃以燈炷。爲前
T0228_.08.0646b02: 焔燃爲後焔燃。須菩提言。不也世尊。非前焔
T0228_.08.0646b03: 燃亦不離前焔。非後焔燃亦不離後焔。佛言
T0228_.08.0646b04: 須菩提。於汝意云何。是炷實燃不。須菩提言。
T0228_.08.0646b05: 是炷實燃。佛言須菩提。如是如是。菩薩摩訶
T0228_.08.0646b06: 薩所得阿耨多羅三藐三菩提其義亦然。菩
T0228_.08.0646b07: 薩非前心得阿耨多羅三藐三菩提亦不離前
T0228_.08.0646b08: 心。非後心得阿耨多羅三藐三菩提亦不離
T0228_.08.0646b09: 後心。又非此心得非異心得亦非無得。於中
T0228_.08.0646b10: 亦復不壞善根
T0228_.08.0646b11: 爾時尊者須菩提。白佛言。世尊。如佛所説。菩
T0228_.08.0646b12: 薩摩訶薩所得阿耨多羅三藐三菩提。非前
T0228_.08.0646b13: 心得亦不離前心。非後心得亦不離後心。又
T0228_.08.0646b14: 非此心得非異心得亦非無得不壞善根。是
T0228_.08.0646b15: 縁生法微妙甚深最上甚深
T0228_.08.0646b16: 佛告尊者須菩提言。於汝意云何。若心滅已
T0228_.08.0646b17: 是心更生不。須菩提言。不也世尊。佛言須菩
T0228_.08.0646b18: 提。若心生已是滅相不。須菩提言。是滅相。
T0228_.08.0646b19: 佛言須菩提。彼滅相法而可滅不。須菩提言。
T0228_.08.0646b20: 不也世尊。佛言須菩提。是心有法可生可滅
T0228_.08.0646b21: 不。須菩提言。不也世尊。心無法可生亦無
T0228_.08.0646b22: 法可滅。佛言須菩提。即心生法及心滅法是
T0228_.08.0646b23: 二可滅不。須菩提言。不也世尊。佛言須菩提。
T0228_.08.0646b24: 一切法自性而可滅不。須菩提言。不也世尊。
T0228_.08.0646b25: 佛言須菩提。如如所住汝亦如是住耶。須菩
T0228_.08.0646b26: 提言。如如所住亦如是住。佛言須菩提。若
T0228_.08.0646b27: 如如所住亦如是住者即是常耶。須菩提言。
T0228_.08.0646b28: 不也世尊。佛言須菩提。於汝意云何。眞如甚
T0228_.08.0646c01: 深耶。須菩提言。不也世尊。佛言。須菩提。眞
T0228_.08.0646c02: 如即是心耶。心即是眞如耶。須菩提言。不也
T0228_.08.0646c03: 世尊。佛言須菩提。異眞如是心耶。須菩提言。
T0228_.08.0646c04: 不也世尊。佛言須菩提。汝於眞如有所見耶。
T0228_.08.0646c05: 須菩提言。不也世尊。佛言須菩提。若菩薩摩
T0228_.08.0646c06: 訶薩如是行者是甚深行不。須菩提言。若如
T0228_.08.0646c07: 是行是無處所行。何以故。菩薩不行一切行
T0228_.08.0646c08: 如是行。佛言須菩提。若菩薩摩訶薩行般若
T0228_.08.0646c09: 波羅蜜多當於何處行。須菩提言。當於第一
T0228_.08.0646c10: 義中行。佛言須菩提。於汝意云何。菩薩摩訶
T0228_.08.0646c11: 薩若於第一義中行是菩薩相行不。須菩提
T0228_.08.0646c12: 言。不也世尊。佛言須菩提。於汝意云何。菩薩
T0228_.08.0646c13: 壞諸相不。須菩提言。不也世尊。菩薩不壞
T0228_.08.0646c14: 諸相。佛言須菩提。云何名爲菩薩摩訶薩行
T0228_.08.0646c15: 般若波羅蜜多時得不壞諸相。須菩提白佛
T0228_.08.0646c16: 言。世尊。若菩薩摩訶薩作如是念。我修菩薩
T0228_.08.0646c17: 行而斷諸相者。當知是菩薩未能具足諸佛
T0228_.08.0646c18: 法分。若菩薩摩訶薩有善巧方便心不住相。
T0228_.08.0646c19: 雖了是諸相。菩薩過諸相而不取無相。是爲
T0228_.08.0646c20: 菩薩不壞諸相
T0228_.08.0646c21: 爾時尊者舍利子白尊者須菩提言。若菩薩
T0228_.08.0646c22: 摩訶薩於其夢中修三解脱門。所謂空無相
T0228_.08.0646c23: 無願。以是善根能増益般若波羅蜜多不。須
T0228_.08.0646c24: 菩提言。尊者舍利子。若菩薩摩訶薩修般若
T0228_.08.0646c25: 波羅蜜多。即有般若波羅蜜多相。是故於其
T0228_.08.0646c26: 夢中亦可増益。又舍利子。若晝日増益夢中
T0228_.08.0646c27: 亦増益。何以故。佛説晝夜夢中等無異故。舍
T0228_.08.0647a01: 利子言。若有男子女人於其夢中作善惡業。
T0228_.08.0647a02: 是人當有善惡報不。須菩提言。如佛所説。一
T0228_.08.0647a03: 切法如夢即不應有報。若復是人於夢覺已
T0228_.08.0647a04: 有分別想生。彼善惡報而亦應有。舍利子。若
T0228_.08.0647a05: 人夢中造殺生業。是人當得殺生罪不。舍利
T0228_.08.0647a06: 子言須菩提。是人從夢覺已有分別想生。作
T0228_.08.0647a07: 如是言。我於夢中所殺是快。當知是人隨夢
T0228_.08.0647a08: 所殺亦得殺罪。舍利子言。尊者須菩提。如佛
T0228_.08.0647a09: 所説乃至一切法不應分別。若起分別即有
T0228_.08.0647a10: 想生。想從分別生罪從想心現。須菩提言。
T0228_.08.0647a11: 尊者舍利子。若彼一切分別斷故即心如虚
T0228_.08.0647a12: 空。是故當知有縁則有業有縁則思生。無縁
T0228_.08.0647a13: 則無業無縁思不生。若心行於見聞覺知法
T0228_.08.0647a14: 中。有心取垢有心取淨。即有因縁起業非無
T0228_.08.0647a15: 因縁。有因縁思生非無因縁。舍利子言尊者
T0228_.08.0647a16: 須菩提。如佛所説一切法離諸所縁。云何今
T0228_.08.0647a17: 説有因縁思生非無因縁耶。須菩提言。佛所
T0228_.08.0647a18: 説者離所作相故。説有因縁思生非無因縁。
T0228_.08.0647a19: 舍利子。諸縁法離相是相亦離。如是無明縁
T0228_.08.0647a20: 行行縁識。乃至生縁老死等。因縁諸法皆悉
T0228_.08.0647a21: 離相。是故佛説一切法離諸所縁
T0228_.08.0647a22: 舍利子言尊者須菩提。若菩薩摩訶薩於其
T0228_.08.0647a23: 夢中而行布施。以是功徳迴向阿耨多羅三
T0228_.08.0647a24: 藐三菩提是爲迴向不。須菩提言尊者舍利
T0228_.08.0647a25: 子。今慈氏菩薩在此會中。如來爲授阿耨多
T0228_.08.0647a26: 羅三藐三菩提記。知如是義證如是法。汝今
T0228_.08.0647a27: 以如是義而自請問。是時尊者舍利子即白
T0228_.08.0647a28: 慈氏菩薩言。如我所問須菩提法。彼尊者作
T0228_.08.0647a29: 是言。慈氏菩薩知如是義。遣我伸問唯願菩
T0228_.08.0647b01: 薩爲我宣説。爾時慈氏菩薩摩訶薩告尊者
T0228_.08.0647b02: 須菩提言。彼舍利子所問。如汝所言我知是
T0228_.08.0647b03: 義。我今不知以何法答。須菩提。不可以慈氏
T0228_.08.0647b04: 名字而答。不可以色空答。不可以受想行識
T0228_.08.0647b05: 空答。須菩提。彼色受想行識空中悉無所答。
T0228_.08.0647b06: 須菩提。我不見有能答法及能答者。亦不見
T0228_.08.0647b07: 有所答法及所答者。乃至所用答法皆不可
T0228_.08.0647b08: 見。乃至一切法皆無所見。法無見故而無所
T0228_.08.0647b09: 答。亦無法可得授阿耨多羅三藐三菩提記。
T0228_.08.0647b10: 爾時尊者舍利子白慈氏菩薩摩訶薩言。如
T0228_.08.0647b11: 菩薩所説證是法耶。慈氏菩薩言。舍利子。我
T0228_.08.0647b12: 不證是法。我於諸法中不見有法而可得證。
T0228_.08.0647b13: 不可以身得不可以心得。亦非語言分別思
T0228_.08.0647b14: 惟可得。於是義中畢竟無得。是故舍利子。一
T0228_.08.0647b15: 切法無性法自性如是
T0228_.08.0647b16: *佛説佛母出生三法藏般若波羅蜜經卷第
T0228_.08.0647b17: 十七
T0228_.08.0647b18:
T0228_.08.0647b19:
T0228_.08.0647b20:
T0228_.08.0647b21: *佛説佛母出生三法藏般若
T0228_.08.0647b22: 波羅蜜多經卷第十八
T0228_.08.0647b23:  *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0647b24: 傳法大師*賜紫*臣施*護奉 詔*譯 
T0228_.08.0647b25:   甚深義品第十九之二
T0228_.08.0647b26: 爾時尊者舍利子作是念。慈氏菩薩摩訶薩
T0228_.08.0647b27: 已得甚深智慧。於長夜中勤行般若波羅蜜
T0228_.08.0647b28: 多。爾時世尊知舍利子心所念已。即告舍利
T0228_.08.0647b29: 子言。汝今何故起如是念。汝於自法中有法
T0228_.08.0647c01: 可見。而取證阿羅漢果耶。舍利子言。無法可
T0228_.08.0647c02: 見亦無所證。佛言舍利子。菩薩摩訶薩亦復
T0228_.08.0647c03: 如是。雖行般若波羅蜜多。而無法可得授記。
T0228_.08.0647c04: 亦無法得阿耨多羅三藐三菩提。是故不應
T0228_.08.0647c05: 有法取甚深相。菩薩摩訶薩如是行般若波
T0228_.08.0647c06: 羅蜜多時。不驚不怖諸力具足。應作是念。我
T0228_.08.0647c07: 於法無所得無所證。是中如理修習相應。若
T0228_.08.0647c08: 有如是行者。是行般若波羅蜜多
T0228_.08.0647c09: 復次舍利子。菩薩摩訶薩若在惡獸難中不
T0228_.08.0647c10: 生驚怖。何以故。菩薩一切皆悉能捨。普爲衆
T0228_.08.0647c11: 生作大利益。是菩薩當於爾時作如是念。若
T0228_.08.0647c12: 諸惡獸欲食噉我。我當施與。願我當得圓滿
T0228_.08.0647c13: 布施波羅蜜多。得近阿耨多羅三藐三菩提。
T0228_.08.0647c14: 如是勤行精進。當得阿耨多羅三藐三菩提
T0228_.08.0647c15: 時。佛刹清淨。國土無有諸惡蟲獸牛畜等類。
T0228_.08.0647c16: 一切衆生不相食噉
T0228_.08.0647c17: 復次舍利子。菩薩摩訶薩若在怨賊難中不
T0228_.08.0647c18: 生驚怖。何以故。菩薩一切所有乃至己身。皆
T0228_.08.0647c19: 悉能捨無所悋惜。是菩薩當於爾時作如是
T0228_.08.0647c20: 念。若諸怨賊來相劫取。一切所有隨彼所欲
T0228_.08.0647c21: 我悉施與。乃至於我奪命我亦不生瞋恨怨
T0228_.08.0647c22: 惡。爾時不起身業不發語業不動意業。於是
T0228_.08.0647c23: 三業離諸過失。願我當得圓滿持戒波羅蜜
T0228_.08.0647c24: 多忍辱波羅蜜多。得近阿耨多羅三藐三菩
T0228_.08.0647c25: 提。如是勤行精進。當得阿耨多羅三藐三菩
T0228_.08.0647c26: 提時。佛刹清淨國土無有一切怨賊及餘諸
T0228_.08.0647c27: 惡。而彼衆生不相劫奪
T0228_.08.0647c28: 復次舍利子。菩薩摩訶薩若在無水難中不
T0228_.08.0647c29: 生驚怖。何以故。菩薩善爲衆生説法除渇。是
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