大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

佛説佛母出生法藏般若波羅蜜多經 (No. 0228_ 施護譯 ) in Vol. 08

[First] [Prev] 642 643 644 645 646 647 648 649 650 651 652 653 654 655 656 657 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

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_.08.0648a01: 菩薩當於爾時作如是念。我應爲衆生宣説
T0228_.08.0648a02: 法要。令諸衆生斷除渇愛心得清淨。設我此
T0228_.08.0648a03: 身爲渇所逼趣命終者。我轉生於他世界中。
T0228_.08.0648a04: 亦復於彼一切衆生起大悲心作如是念。此
T0228_.08.0648a05: 諸衆生薄福徳故。還復生此無水難中。我時
T0228_.08.0648a06: 爲諸衆生説法除渇。如是堅固勤行精進。願
T0228_.08.0648a07: 我當得圓滿精進波羅蜜多。得近阿耨多羅
T0228_.08.0648a08: 三藐三菩提。如是勤行精進得阿耨多羅三
T0228_.08.0648a09: 藐三菩提時。佛刹清淨國土衆生無所渇乏。
T0228_.08.0648a10: 彼諸衆生福徳具足。自然而有八功徳水適
T0228_.08.0648a11: 悦充足
T0228_.08.0648a12: 復次舍利子。菩薩摩訶薩若在飢饉難中不
T0228_.08.0648a13: 生驚怖。何以故。菩薩被精進鎧身心清淨。是
T0228_.08.0648a14: 菩薩當於爾時作如是念。今此衆生受飢饉
T0228_.08.0648a15: 苦深所悲愍。願我當得圓滿禪定波羅蜜多。
T0228_.08.0648a16: 得近阿耨多羅三藐三菩提。如是勤行精進
T0228_.08.0648a17: 得阿耨多羅三藐三菩提時。佛刹清淨國土
T0228_.08.0648a18: 衆生無飢饉苦。隨意所欲一切皆得適悦快
T0228_.08.0648a19: 樂。譬如三十三天自在快樂。一切所欲隨心
T0228_.08.0648a20: 即現。願我當來彼土衆生。亦得成就如是樂
T0228_.08.0648a21: 事。於一切時身心清淨。正命堅固不邪命
T0228_.08.0648a22: 活。心住寂靜離諸散亂
T0228_.08.0648a23: 復次舍利子。菩薩摩訶薩若在疾疫難中不
T0228_.08.0648a24: 生驚怖。何以故。菩薩已能思惟觀察。是中無
T0228_.08.0648a25: 法可病。是菩薩當於爾時作如是念。今此衆
T0228_.08.0648a26: 生受諸病苦深所悲愍。願我當得圓滿智慧
T0228_.08.0648a27: 波羅蜜多。得近阿耨多羅三藐三菩提。如是
T0228_.08.0648a28: 勤行精進得阿耨多羅三藐三菩提時。佛刹
T0228_.08.0648a29: 清淨國土衆生離諸病苦。舍利子。菩薩摩訶
T0228_.08.0648b01: 薩若能如是勤修衆行。即得阿耨多羅三藐
T0228_.08.0648b02: 三菩提
T0228_.08.0648b03: 復次舍利子。菩薩摩訶薩不應。於阿耨多羅
T0228_.08.0648b04: 三藐三菩提生如是心。久遠修習乃得成就。
T0228_.08.0648b05: 又復於中。不應驚怖。何以故。世界前際即是
T0228_.08.0648b06: 久遠前際。菩薩若心刹那相應。雖爲久遠而
T0228_.08.0648b07: 非久遠。是故菩薩摩訶薩不應生難行想。不
T0228_.08.0648b08: 應起久遠念又復於中不應退沒。又舍利子。
T0228_.08.0648b09: 菩薩摩訶薩於如是法及餘諸法。若見若聞
T0228_.08.0648b10: 不應驚怖。是諸菩薩摩訶薩。應當堅固發精
T0228_.08.0648b11: 進行如所説學如所説行。即得般若波羅蜜
T0228_.08.0648b12: 多相應圓滿
T0228_.08.0648b13: 爾時會中有一女人名昂誐襧嚩。從座而起
T0228_.08.0648b14: 前詣佛所。偏袒有肩右膝著地。合掌恭敬頂
T0228_.08.0648b15: 禮佛足而白佛言。世尊。如所聞法我於是中
T0228_.08.0648b16: 不生驚怖。於未來世我亦當爲一切衆生説
T0228_.08.0648b17: 如是法。作是語已即持金華散於佛上。佛神
T0228_.08.0648b18: 力故其華自然住虚空中
T0228_.08.0648b19: 爾時世尊即放金色淨妙光明。普徧無量無
T0228_.08.0648b20: 邊一切刹土。乃至梵界廣大照耀。其光旋復
T0228_.08.0648b21: 繞佛三匝。還從世尊頂門而入
T0228_.08.0648b22: 爾時尊者阿難從座而起。偏袒右肩右膝著
T0228_.08.0648b23: 地。合掌恭敬而白佛言。世尊。何因何縁放是
T0228_.08.0648b24: 光明。諸佛如來應供正等正覺。若無因縁不
T0228_.08.0648b25: 放光明
T0228_.08.0648b26: 佛言。阿難。今此昂誐襧嚩女人終此身已。轉
T0228_.08.0648b27: 生當得男子之身生於妙樂世界阿閦佛刹
T0228_.08.0648b28: 中。於彼如來應供正等正覺所。恭敬供養修
T0228_.08.0648b29: 持梵行。於彼沒已復生他方諸佛刹中。如是
T0228_.08.0648c01: 從一佛刹至一佛刹。世世所生不離諸佛常得
T0228_.08.0648c02: 瞻禮親近供養。譬如轉輪聖王尊貴自在。從
T0228_.08.0648c03: 一宮殿至一宮殿。自生至終足不履地。今此
T0228_.08.0648c04: 女人亦復如是。從一佛刹至一佛刹不離諸
T0228_.08.0648c05: 佛。乃至於未求世星宿劫中當得成佛。號金
T0228_.08.0648c06: 華如來應供正等正覺明行足。善逝世間解
T0228_.08.0648c07: 無上士調御丈夫天人師佛世尊出現世間」
T0228_.08.0648c08: 爾時尊者阿難作如是念。今此女人當成佛
T0228_.08.0648c09: 時。於彼刹中所有衆會諸菩薩等。如諸佛會
T0228_.08.0648c10: 等無異不
T0228_.08.0648c11: 爾時世尊知彼阿難心所念已。告阿難言。汝
T0228_.08.0648c12: 今當知。此昂誐襧嚩女人得成佛已。彼佛刹
T0228_.08.0648c13: 中所有菩薩聲聞衆會其數甚多。無量無邊
T0228_.08.0648c14: 不可稱計。如諸佛會等無有異。又復阿難。彼
T0228_.08.0648c15: 佛刹中所有衆生。安隱快樂無諸惡獸盜賊
T0228_.08.0648c16: 飢饉諸惡病惱枯涸等難。於一切時離諸怖
T0228_.08.0648c17: 畏。阿難。是金華如來應供正等正覺得阿耨
T0228_.08.0648c18: 多羅三藐三菩提時。而能成就如是功徳
T0228_.08.0648c19: 爾時尊者阿難白佛言。世尊。此昂誐襧嚩女
T0228_.08.0648c20: 人最初於何佛世尊所。發菩提心種諸善根。
T0228_.08.0648c21: 佛言。阿難。此昂誐襧嚩女人最初於彼燃燈
T0228_.08.0648c22: 如來應供正等正覺所。發阿耨多羅三藐三
T0228_.08.0648c23: 菩提心。爾時我於燃燈如來應供正等正覺
T0228_.08.0648c24: 所。持以五莖優鉢羅華而爲供養。我時證得
T0228_.08.0648c25: 無生法忍。彼燃燈如來如我善根成熟。即爲
T0228_.08.0648c26: 授阿耨多羅三藐三菩提記作是言。善男子。
T0228_.08.0648c27: 汝於未來世當得作佛。號釋迦牟尼如來應
T0228_.08.0648c28: 供正等正覺明行足善逝世間解無上士調御
T0228_.08.0648c29: 丈夫天人師佛世尊。阿難。爾時此女在彼佛
T0228_.08.0649a01: 會。聞佛授我阿耨多羅三藐三菩提記。時
T0228_.08.0649a02: 彼女人即持金華亦供養佛。華供養已即作
T0228_.08.0649a03: 是念。快哉此善男子今得授記。願我當來
T0228_.08.0649a04: 得授記時。亦如此人今日無異。阿難。是故當
T0228_.08.0649a05: 知此昂誐襧嚩女人發菩提心而甚久遠。阿
T0228_.08.0649a06: 難白佛言。世尊。善哉善哉。今此女人久已修
T0228_.08.0649a07: 習阿耨多羅三藐三菩提行。佛言。阿難。如是
T0228_.08.0649a08: 如是。今此女人久已修習阿耨多羅三藐三
T0228_.08.0649a09: 菩提行。是故我今爲授阿耨多羅三藐三菩
T0228_.08.0649a10: 提記
T0228_.08.0649a11:   善巧方便品第二十之一
T0228_.08.0649a12: 爾時尊者須菩提白佛言。世尊。若菩薩摩訶
T0228_.08.0649a13: 薩欲行般若波羅蜜多。應云何學空云何入
T0228_.08.0649a14: 空三摩地。佛言。須菩提。若菩薩摩訶薩欲行
T0228_.08.0649a15: 般若波羅蜜多。應觀色空觀受想行識空。應
T0228_.08.0649a16: 以不散亂心諦觀諸法空無所有。若一切法
T0228_.08.0649a17: 若一切法性悉不可見。雖復如是觀法性空。
T0228_.08.0649a18: 不應於中證空實際。須菩提白佛言。世尊。如
T0228_.08.0649a19: 佛所説。菩薩摩訶薩不應證空者。世尊。菩薩
T0228_.08.0649a20: 住空三摩地。而復云何不證空耶。佛言。須菩
T0228_.08.0649a21: 提。菩薩摩訶薩雖於一切相具足觀空。但修
T0228_.08.0649a22: 學空而不於中取空爲證。彼菩薩如是觀時
T0228_.08.0649a23: 應作是念。我今但是學時非是證時。是故不
T0228_.08.0649a24: 住三摩呬多。不深攝心繋於縁中。彼菩薩摩
T0228_.08.0649a25: 訶薩以般若波羅蜜多力所護故。雖不證空
T0228_.08.0649a26: 亦不退失菩提分法。亦不盡漏住寂滅心。是
T0228_.08.0649a27: 故菩薩摩訶薩雖行空三摩地解脱門而不證
T0228_.08.0649a28: 空。雖入無相三摩地解脱門亦不證無相不
T0228_.08.0649a29: 住有相。何以故。是菩薩摩訶薩智慧甚深善
T0228_.08.0649b01: 根具足能作是念。今是學時非是證時。是故
T0228_.08.0649b02: 雖復觀空而無所礙。雖住空三摩地亦不於
T0228_.08.0649b03: 中證空實際。以得般若波羅蜜多力所護故」
T0228_.08.0649b04: 須菩提。譬如有人色相端正最上勇猛。精進
T0228_.08.0649b05: 堅固富樂自在。自他語言有所義利。辯才無
T0228_.08.0649b06: 礙智慧明了。知時知方知處所向所行。通達
T0228_.08.0649b07: 善惡明解算數一切伎術善能成就。勇健
T0228_.08.0649b08: 多力能敵他軍。乃至世間一切種事而悉曉
T0228_.08.0649b09: 了。人所愛樂瞻視親近尊重恭敬。此人以是
T0228_.08.0649b10: 縁故一切所向皆得大利。心意調柔適悦快
T0228_.08.0649b11: 樂。是人一時有小因縁。與其父母妻子眷屬。
T0228_.08.0649b12: 經過曠野極大怖畏險惡道中。彼有盜賊非
T0228_.08.0649b13: 人等類。時諸眷屬皆悉驚怖毛竪戰掉。是人
T0228_.08.0649b14: 即時謂其父母諸眷屬言。汝諸眷屬勿生驚
T0228_.08.0649b15: 怖。我有方便能令安樂過諸險難。即化多人
T0228_.08.0649b16: 執持種種鋒利器仗。衞護眷屬過是險難。彼
T0228_.08.0649b17: 諸盜賊非人等類。皆悉退散無所侵惱。彼諸
T0228_.08.0649b18: 眷屬過是難已。安樂吉祥到彼所向州城聚
T0228_.08.0649b19: 落。何以故。是人有智有慧最勝勇猛。大力成
T0228_.08.0649b20: 就堅固不退。彼盜賊等不能敵故。菩薩摩訶
T0228_.08.0649b21: 薩亦復如是。悲愍利樂一切衆生。常行慈悲
T0228_.08.0649b22: 喜捨四無量行。得般若波羅蜜多力所護故
T0228_.08.0649b23: 具善巧方便。以諸善根迴向一切智。雖修空
T0228_.08.0649b24: 無相無作三摩地解脱門而不證實際。菩薩
T0228_.08.0649b25: 摩訶薩過諸煩惱及煩惱分。過諸惡魔及助
T0228_.08.0649b26: 魔者。過聲聞地及縁覺地。住三摩地亦不盡
T0228_.08.0649b27: 漏。何以故。菩薩摩訶薩諸力具足精進堅固。
T0228_.08.0649b28: 得般若波羅蜜多力所護故。菩薩不捨一切
T0228_.08.0649b29: 衆生。普令成就阿耨多羅三藐三菩提。又菩
T0228_.08.0649c01: 薩摩訶薩縁一切衆生入慈心三昧。復入最
T0228_.08.0649c02: 上無縁慈三昧。修習最上波羅蜜多。又須菩
T0228_.08.0649c03: 提。菩薩摩訶薩雖行空三摩地解脱門。而於
T0228_.08.0649c04: 是中不證無相不墮有相。須菩提。譬如飛鳥
T0228_.08.0649c05: 行於虚空而不墮地。雖行於空而不依空亦
T0228_.08.0649c06: 不住空。菩薩摩訶薩亦復如是。雖行空學空
T0228_.08.0649c07: 行無相學無相行無作學無作。未具足佛法
T0228_.08.0649c08: 終不墮空無相無作。須菩提。又如有人於射
T0228_.08.0649c09: 師所學彼射法。學已精熟而復巧妙。即時仰
T0228_.08.0649c10: 射虚空。初箭發已後箭即發箭箭相注隨意
T0228_.08.0649c11: 久近是箭不墮菩薩摩訶薩亦復如是。爲欲
T0228_.08.0649c12: 成就阿耨多羅三藐三菩提善根。得般若波
T0228_.08.0649c13: 羅蜜多力所護故。若未成就阿耨多羅三藐
T0228_.08.0649c14: 三菩提善根終不取證實際。乃至善根成已
T0228_.08.0649c15: 得圓滿阿耨多羅三藐三菩提。菩薩爾時乃
T0228_.08.0649c16: 證實際。是故須菩提。菩薩摩訶薩行般若波
T0228_.08.0649c17: 羅蜜多時。修般若波羅蜜多時。應如是諦觀
T0228_.08.0649c18: 諸法甚深實相。雖復觀已而不取證
T0228_.08.0649c19: 爾時尊者須菩提白佛言。世尊菩薩摩訶薩
T0228_.08.0649c20: 所爲甚難最上甚難。雖行空學空入空三摩
T0228_.08.0649c21: 地。而不於中證空實際。世尊。甚爲希有。甚爲
T0228_.08.0649c22: 希有
T0228_.08.0649c23: 佛告尊者須菩提言。如是如是。菩薩摩訶薩
T0228_.08.0649c24: 雖行空學空入空三摩地。而不於中證空實
T0228_.08.0649c25: 際。斯爲甚難最上甚難。斯爲希有最上希有。
T0228_.08.0649c26: 何以故。須菩提。彼菩薩發如是最勝大願。我
T0228_.08.0649c27: 應度一切衆生。不捨一切衆生。菩薩發是願
T0228_.08.0649c28: 已。即入空三摩地解脱門。無相三摩地解脱
T0228_.08.0649c29: 門。無作三摩地解脱門。菩薩雖入是諸解脱
T0228_.08.0650a01: 門。而不於中取證實際。何以故。是菩薩已得
T0228_.08.0650a02: 善巧方便力所護故。能作是念。我不捨一切
T0228_.08.0650a03: 衆生。未具足佛法。終不於中證空實際
T0228_.08.0650a04: 復次須菩提。菩薩摩訶薩若欲入甚深空性
T0228_.08.0650a05: 者。所謂應入空三摩地解脱門。無相三摩地
T0228_.08.0650a06: 解脱門。無作三摩地解脱門。菩薩若欲入是
T0228_.08.0650a07: 諸三摩地解脱門者應生如是心。一切衆生
T0228_.08.0650a08: 於長夜中。著衆生相起有所得見。我得阿耨
T0228_.08.0650a09: 多羅三藐三菩提已。當爲衆生宣説法要斷
T0228_.08.0650a10: 除是相。即入空三摩地解脱門。無相三摩地
T0228_.08.0650a11: 解脱門。無作三摩地解脱門。菩薩以如是心
T0228_.08.0650a12: 及先方便力故。不於諸三摩地中取證實際。
T0228_.08.0650a13: 亦不減失慈悲喜捨諸三昧法。何以故。是菩
T0228_.08.0650a14: 薩已得善巧方便力所護故。轉復増益所有
T0228_.08.0650a15: 善法諸根通利。諸力覺道亦悉増益
T0228_.08.0650a16: 復次須菩提。又菩薩摩訶薩若欲入空三摩
T0228_.08.0650a17: 地解脱門者應生如是心。一切衆生於長夜
T0228_.08.0650a18: 中。而生我相著有所得。我得阿耨多羅三藐
T0228_.08.0650a19: 三菩提已。當爲衆生宣説法要斷除我相。即
T0228_.08.0650a20: 入空三摩地解脱門。菩薩以如是心及先方
T0228_.08.0650a21: 便力故。不證實際亦不減失慈悲喜捨諸三
T0228_.08.0650a22: 昧法。何以故。是菩薩已得善巧方便力所護
T0228_.08.0650a23: 故。轉復増益所有善法諸根通利。諸力覺道
T0228_.08.0650a24: 亦悉増益
T0228_.08.0650a25: 復次須菩提。又菩薩摩訶薩若欲入無相三
T0228_.08.0650a26: 摩地解脱門者應生如是心。一切衆生於長
T0228_.08.0650a27: 夜中。著諸有相生取相想。我得阿耨多羅三
T0228_.08.0650a28: 藐三菩提已。當爲衆生宣説法要斷除有相。
T0228_.08.0650a29: 即入無相三摩地解脱門。菩薩以如是心及
T0228_.08.0650b01: 先方便力故。不證實際亦不減失慈悲喜捨
T0228_.08.0650b02: 諸三昧法。何以故。是菩薩已得善巧方便力
T0228_.08.0650b03: 所護故。轉復増益所有善法諸根通利。諸力
T0228_.08.0650b04: 覺道亦悉増益
T0228_.08.0650b05: 復次須菩提。又菩薩摩訶薩若欲入無作三
T0228_.08.0650b06: 摩地解脱門者應生如是心。一切衆生於長
T0228_.08.0650b07: 夜中。著常想樂想我想淨想。起如是等諸顛
T0228_.08.0650b08: 倒想是所作相。我得阿耨多羅三藐三菩提
T0228_.08.0650b09: 已。當爲衆生宣説法要。所謂是無常非常是
T0228_.08.0650b10: 苦非樂是無我非我是不淨非淨。如是當令
T0228_.08.0650b11: 斷除常想樂想我想淨想。離所作相即入無
T0228_.08.0650b12: 作三摩地解脱門。菩薩以如是心及先方便
T0228_.08.0650b13: 力故不證實際。亦不減失慈悲喜捨諸三昧
T0228_.08.0650b14: 法。何以故。是菩薩已得善巧方便力所護故。
T0228_.08.0650b15: 轉復増益所有善法諸根通利。諸力覺道亦
T0228_.08.0650b16: 悉増益。又須菩提。菩薩摩訶薩應生如是
T0228_.08.0650b17: 心。一切衆生於長夜中著諸有相。所謂先行
T0228_.08.0650b18: 有所得今行有所得。先行常想今行常想。先
T0228_.08.0650b19: 行顛倒行今行顛倒行。先行和合想今行和
T0228_.08.0650b20: 合想。先行不實想今行不實想。先起邪見今
T0228_.08.0650b21: 起邪見。先作諸過失行今作諸過失行。如是
T0228_.08.0650b22: 一切衆生。於一切時一切處作如是行。我得
T0228_.08.0650b23: 般若波羅蜜多力所護故具足善巧方便。如
T0228_.08.0650b24: 是勤行精進得阿耨多羅三藐三菩提時當爲
T0228_.08.0650b25: 衆生説如是法。令諸衆生得入諸法甚深實
T0228_.08.0650b26: 相。所謂空無相無願無作無起無生無性。須
T0228_.08.0650b27: 菩提。若菩薩摩訶薩生如是心具足是智慧。
T0228_.08.0650b28: 返墮起作法住三界者無有是處。又須菩提。
T0228_.08.0650b29: 若菩薩摩訶薩修相應行者。應問餘菩薩言。
T0228_.08.0650c01: 若欲成就阿耨多羅三藐三菩提者。應云何
T0228_.08.0650c02: 學空當云何生心。即得入空不證空。入無相
T0228_.08.0650c03: 無願無作無起無生無性。不證無相乃至無
T0228_.08.0650c04: 性。而能修習般若波羅蜜多耶。若菩薩作是
T0228_.08.0650c05: 言。欲成就阿耨多羅三藐三菩提者。但應念
T0228_.08.0650c06: 空念無相無願無作無起無生無性。如是答
T0228_.08.0650c07: 者是即捨離一切衆生。未能具足善巧方便。
T0228_.08.0650c08: 當知是菩薩未於先佛如來應供正等正覺所
T0228_.08.0650c09: 得授阿耨多羅三藐三菩提記。未住不退轉
T0228_.08.0650c10: 地。何以故。是菩薩不能宣説不退轉菩薩摩
T0228_.08.0650c11: 訶薩不共相。不能於其所問法中正示正答。
T0228_.08.0650c12: 須菩提白佛言。世尊。應云何知是不退轉菩
T0228_.08.0650c13: 薩摩訶薩。佛言。須菩提。當知彼不退轉菩薩
T0228_.08.0650c14: 摩訶薩者。於此甚深般若波羅蜜多法門。若
T0228_.08.0650c15: 聞若不聞。隨有所問皆能於中正示正答。具
T0228_.08.0650c16: 是相者是爲不退轉菩薩摩訶薩。須菩提白
T0228_.08.0650c17: 佛言。世尊。菩薩多行菩提少能正答。佛言。須
T0228_.08.0650c18: 菩提。少有住不退轉者。是故不能正答。須菩
T0228_.08.0650c19: 提。若有已住不退轉者彼能正答。當知是菩
T0228_.08.0650c20: 薩善根明淨具足方便。不爲一切世間天人
T0228_.08.0650c21: 阿修羅等而能動壞。是菩薩能善觀察一切
T0228_.08.0650c22: 法如夢。而於是中不證實際。須菩提當知。此
T0228_.08.0650c23: 爲不退轉菩薩摩訶薩相
T0228_.08.0650c24: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0650c25: 第十八
T0228_.08.0650c26:
T0228_.08.0650c27:
T0228_.08.0650c28:
T0228_.08.0650c29:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 642 643 644 645 646 647 648 649 650 651 652 653 654 655 656 657 [Next] [Last] [行番号:/]   [返り点:/] [CITE]