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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_.08.0644a01: 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
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:
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:
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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