INBUDS
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_.08.0647a01: 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:
T0228_.08.0651a01:
T0228_.08.0651a02:
T0228_.08.0651a03:＊佛説佛母出生三法藏般若
T0228_.08.0651a04: 波羅蜜多經卷第十九
T0228_.08.0651a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0651a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0651a07: 善巧方便品第二十之二
T0228_.08.0651a08: 爾時世尊告尊者須菩提言。我今復説不退
T0228_.08.0651a09: 轉菩薩摩訶薩種種相貌。汝當諦聽如善作
T0228_.08.0651a10: 意。須菩提言。善哉世尊。願樂欲聞。佛言。須
T0228_.08.0651a11: 菩提。若菩薩摩訶薩。乃至夢中亦不愛樂聲
T0228_.08.0651a12: 聞縁覺之地。亦不生彼住三界心。須菩提。有
T0228_.08.0651a13: 是相者當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651a14: 復次須菩提。若菩薩摩訶薩於其夢中見百
T0228_.08.0651a15: 千倶胝那廋多數菩薩聲聞人天大衆。恭敬
T0228_.08.0651a16: 圍繞如來應供正等正覺聽其説法。須菩提。
T0228_.08.0651a17: 若彼夢中見是相者。當知是爲不退轉菩薩
T0228_.08.0651a18: 摩訶薩相
T0228_.08.0651a19: 復次須菩提。若菩薩摩訶薩於其夢中自見
T0228_.08.0651a20: 其身。處虚空中爲人説法。及見自身放大光
T0228_.08.0651a21: 明。化苾芻相往彼他方諸世界中。施作佛事
T0228_.08.0651a22: 及爲説法。須菩提。若彼夢中見是相者。當知
T0228_.08.0651a23: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651a24: 復次須菩提。若菩薩摩訶薩於其夢中見州
T0228_.08.0651a25: 城聚落。悉爲火焚一切破壞。諸惡蟲獸四散
T0228_.08.0651a26: 馳走。一切人衆皆大驚怖生苦惱。心菩薩見
T0228_.08.0651a27: 已不驚不怖。從夢覺已作是思惟。三界無實
T0228_.08.0651a28: 皆悉如夢。願我當得阿耨多羅三藐三菩提
T0228_.08.0651a29: 時。以如是法爲衆生説。須菩提。若彼夢中見
T0228_.08.0651b01: 是相者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651b02: 復次須菩提。若菩薩摩訶薩於其夢中見地
T0228_.08.0651b03: 獄中有諸衆生隨受衆苦。菩薩見已作是思
T0228_.08.0651b04: 惟。願我當得阿耨多羅三藐三菩提時。佛刹
T0228_.08.0651b05: 清淨無有地獄。乃至不聞其名況復可見。又
T0228_.08.0651b06: 須菩提。若菩薩摩訶薩於其夢中見諸餓鬼
T0228_.08.0651b07: 受飢渇苦。菩薩見已作是思惟。願我當得阿
T0228_.08.0651b08: 耨多羅三藐三菩提時。佛刹清淨無有餓鬼。
T0228_.08.0651b09: 乃至不聞其名況復可見。又須菩提。若菩薩
T0228_.08.0651b10: 摩訶薩於其夢中見諸畜生受極重苦。菩薩
T0228_.08.0651b11: 見已作是思惟。願我當得阿耨多羅三藐三
T0228_.08.0651b12: 菩提時。佛刹清淨無有畜生。乃至不聞其名
T0228_.08.0651b13: 況復可見。須菩提。若彼夢中見是相者。當知
T0228_.08.0651b14: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651b15: 復次須菩提。若菩薩摩訶薩於諸方處或見
T0228_.08.0651b16: 州城聚落忽爲火焚。菩薩見已即作是言。
T0228_.08.0651b17: 如我夢中先所見相等無有異。我若已得安
T0228_.08.0651b18: 住不退轉者。願我以是實語力故。速令此火
T0228_.08.0651b19: 自然息滅。不復展轉遍諸方處。須菩提。彼菩
T0228_.08.0651b20: 薩作是言已。即時若能火自息滅。當知是菩
T0228_.08.0651b21: 薩已從先佛如來應供正等正覺所。得授阿
T0228_.08.0651b22: 耨多羅三藐三菩提記已住不退轉地。若菩
T0228_.08.0651b23: 薩作是言已火不滅者。當知是菩薩未得授
T0228_.08.0651b24: 記。未能安住不退轉地。又須菩提。若或是火
T0228_.08.0651b25: 不能滅。已而復焚燒諸餘方處。從一舍至一
T0228_.08.0651b26: 舍。從一里至一里。如是展轉火不滅者。當知
T0228_.08.0651b27: 是處衆生先世有破法重罪。彼之餘殃今世
T0228_.08.0651b28: 現受。須菩提。以是因縁。若菩薩摩訶薩隨願
T0228_.08.0651b29: 能滿者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651c01: 復次須菩提。若有男子女人等。或爲非人所
T0228_.08.0651c02: 執魅者。是時菩薩見是事已即作是言。若我
T0228_.08.0651c03: 已於先佛如來應供正等正覺所。得授阿耨
T0228_.08.0651c04: 多羅三藐三菩提記。深心清淨爲欲成就阿
T0228_.08.0651c05: 耨多羅三藐三菩提故。遠離聲聞縁覺之心
T0228_.08.0651c06: 所行清淨。我當決定於阿耨多羅三藐三菩
T0228_.08.0651c07: 提。是所應得非不應得。又今十方無量阿僧
T0228_.08.0651c08: 祇世界諸佛世尊現住説法者。彼諸如來應
T0228_.08.0651c09: 供正等正覺。無所不知無所不見無所不了。
T0228_.08.0651c10: 無所不證無所不得。是諸佛世尊。若知我深
T0228_.08.0651c11: 心決定成就阿耨多羅三藐三菩提者。願我
T0228_.08.0651c12: 以是實語力故。令彼非人捨離遠去。其所執
T0228_.08.0651c13: 魅若男若女速得解脱。若菩薩作是語時。而
T0228_.08.0651c14: 彼非人不即遠去。其所執魅未得解脱者。當
T0228_.08.0651c15: 知是菩薩未從先佛如來應供正等正覺所。
T0228_.08.0651c16: 得授阿耨多羅三藐三菩提記。未住不退轉
T0228_.08.0651c17: 地。須菩提。若菩薩作是語時。而彼非人即速
T0228_.08.0651c18: 遠去。其所執魅即得解脱者。當知是菩薩已
T0228_.08.0651c19: 從先佛如來應供正等正覺所。得授阿耨多
T0228_.08.0651c20: 羅三藐三菩提記。已得安住不退轉地
T0228_.08.0651c21: 辯魔相品第二十一
T0228_.08.0651c22: 復次須菩提。亦有初住大乘諸菩薩等。見是
T0228_.08.0651c23: 男子女人爲彼非人所執魅時即作是言。若
T0228_.08.0651c24: 我已於先佛如來應供正等正覺所。得授阿
T0228_.08.0651c25: 耨多羅三藐三菩提記者。願我以是實語力
T0228_.08.0651c26: 故。令彼非人捨離遠去。其所執魅若男若女
T0228_.08.0651c27: 速得解脱。作是語已。時彼惡魔隱伏其形來
T0228_.08.0651c28: 菩薩所。潜以魔力即令非人捨離而去。何以
T0228_.08.0651c29: 故。諸惡魔力勝非人故。由是非人力不能爲
T0228_.08.0652a01: 捨離而去
T0228_.08.0652a02: 爾時菩薩不能覺知斯爲魔力。但作是念。我
T0228_.08.0652a03: 從先佛已得授記已能安住不退轉地。何以
T0228_.08.0652a04: 故。隨我所願即得成就。彼諸菩薩未得授記
T0228_.08.0652a05: 無是力故。菩薩於此起増上慢及諸慢心。由
T0228_.08.0652a06: 慢心故増長貢高。以貢高故輕易惡賤諸餘
T0228_.08.0652a07: 菩薩。自謂已從先佛得記。餘悉未得從佛授
T0228_.08.0652a08: 記。由此因縁。遠離佛無上智自然智一切智
T0228_.08.0652a09: 一切智智。乃至遠離阿耨多羅三藐三菩提。
T0228_.08.0652a10: 菩薩於此若不親近諸善知識。不得善法而
T0228_.08.0652a11: 爲開導。爲諸惡友共所護助。於自身心又復
T0228_.08.0652a12: 不具善巧方便。増上慢心轉復堅固。以是因
T0228_.08.0652a13: 縁爲魔所縛不能解脱。於二地中隨墮一處。
T0228_.08.0652a14: 若聲聞地若縁覺地。須菩提。如是相者是彼
T0228_.08.0652a15: 初住大乘諸菩薩等。以少見少聞故。不能親
T0228_.08.0652a16: 近諸善知識。不得般若波羅密多善巧方便
T0228_.08.0652a17: 力所護故。以小因縁増長慢心。乃至遠離阿
T0228_.08.0652a18: 耨多羅三藐三菩提。須菩提。是故當知斯亦
T0228_.08.0652a19: 名爲菩薩魔事
T0228_.08.0652a20: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652a21: 諸菩薩摩訶薩。云何爲名字因縁。所謂惡魔
T0228_.08.0652a22: 化諸異相。或時來詣彼菩薩所作如是言。菩
T0228_.08.0652a23: 薩當知。汝父如是名母如是名。餘親里朋友
T0228_.08.0652a24: 各各如是名字。乃至七世大祖父母各如是
T0228_.08.0652a25: 名。汝於某方某處某國某城。某族所生其。
T0228_.08.0652a26: 姓某氏。又復若性柔軟剛猛。性緩性急根利
T0228_.08.0652a27: 根鈍。惡魔即時一一能説。又作是言。汝於先
T0228_.08.0652a28: 世亦曾修習頭陀功徳。所謂受阿囉拏法。
T0228_.08.0652a29: 常行乞食著糞掃衣。飯食已後不復飮漿。常
T0228_.08.0652b01: 一坐食常隨敷座。但持三衣住尸陀林。坐於
T0228_.08.0652b02: 樹下坐於空地。常節量食常坐不臥。具修如
T0228_.08.0652b03: 是頭陀功徳。又復少語喜足遠離憒閙。若語
T0228_.08.0652b04: 言時柔軟可愛。乃至不受塗足油等。汝於先
T0228_.08.0652b05: 世具修如是種種功徳。今世亦有如是功徳
T0228_.08.0652b06: 見法知法。汝已決定於先佛如來應供正等
T0228_.08.0652b07: 正覺所。得授阿耨多羅三藐三菩提記。安住
T0228_.08.0652b08: 不退轉地。何以故。汝已具有諸功徳故。汝既
T0228_.08.0652b09: 具足如是功徳相貌。是故應知於先佛所已
T0228_.08.0652b10: 得授記。爾時菩薩聞是語已即作是念。我已
T0228_.08.0652b11: 從彼先佛如來應供正等正覺所。得授阿耨
T0228_.08.0652b12: 多羅三藐三菩提記已。是安住不退轉者。何
T0228_.08.0652b13: 以故。今此所説我有如是頭陀功徳誠無異
T0228_.08.0652b14: 故。是時惡魔知彼心所念已。又復別化種種
T0228_.08.0652b15: 異相。所謂苾芻苾芻尼優婆塞優婆夷婆羅
T0228_.08.0652b16: 門長者。乃至菩薩父母兄弟親里朋友。隨所
T0228_.08.0652b17: 化已住菩薩前咸作是言。汝從先佛如來應
T0228_.08.0652b18: 供正等正覺所。已得授阿耨多羅三藐三菩
T0228_.08.0652b19: 提記已。住不退轉地。何以故。汝已具足如是
T0228_.08.0652b20: 功徳相藐故。須菩提。彼菩薩聞諸化人如是
T0228_.08.0652b21: 語已。不能覺知是魔所化。即時起増上慢及
T0228_.08.0652b22: 諸慢心。由慢心故増長貢高。以貢高故輕易
T0228_.08.0652b23: 惡賤諸餘菩薩。自謂已從先佛得記。餘諸菩
T0228_.08.0652b24: 薩悉所未得從佛授記。由此因縁遠離佛無
T0228_.08.0652b25: 上智自然智一切智一切智智。乃至遠離阿
T0228_.08.0652b26: 耨多羅三藐三菩提。菩薩於此若不親近諸
T0228_.08.0652b27: 善知識。不得善法而爲開導。爲諸惡友共所
T0228_.08.0652b28: 護助於自身心又復不具善巧方便。増上慢
T0228_.08.0652b29: 心轉復堅固。是菩薩於二地中隨墮一處。若
T0228_.08.0652c01: 聲聞地若縁覺地。須菩提。我先所説不退轉
T0228_.08.0652c02: 菩薩摩訶薩眞實相貌。而此菩薩不能成就
T0228_.08.0652c03: 不能安住。不得般若波羅蜜多力所護助。由
T0228_.08.0652c04: 此因縁爲魔所縛。須菩提。是故當知斯亦名
T0228_.08.0652c05: 爲菩薩魔事
T0228_.08.0652c06: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652c07: 諸菩薩摩訶薩。此復云何。所謂惡魔或時化
T0228_.08.0652c08: 現諸苾芻相。來菩薩所作如是言。汝當得阿
T0228_.08.0652c09: 耨多羅三藐三菩提時名字如是。而彼苾芻
T0228_.08.0652c10: 所説名字。與其菩薩本所願樂得菩提時名
T0228_.08.0652c11: 字無異。是菩薩以無智故。又復不具善巧方
T0228_.08.0652c12: 便。聞此語已即作是念。今此苾芻快哉所説。
T0228_.08.0652c13: 我得阿耨多羅三藐三菩提時名字。如我所
T0228_.08.0652c14: 願無異無別。我今無復起諸疑惑。是時菩薩
T0228_.08.0652c15: 作是念已。隨魔所化苾芻語言而生信受。以
T0228_.08.0652c16: 是因縁爲魔所著。魔所著故起増上慢及諸
T0228_.08.0652c17: 慢心。由慢心故増長貢高。以貢高故輕易惡
T0228_.08.0652c18: 賤諸餘菩薩。自謂已從先佛得記。餘諸菩薩
T0228_.08.0652c19: 悉所未得從佛受記。由此因縁遠離佛無上
T0228_.08.0652c20: 智自然智一切智一切智智。乃至遠離阿耨
T0228_.08.0652c21: 多羅三藐三菩提。菩薩於此若不親近諸善
T0228_.08.0652c22: 知識。不得善法而爲開導。爲諸惡友共所護
T0228_.08.0652c23: 助。於自身心又復不具善巧方便増上慢心。
T0228_.08.0652c24: 轉復堅固。是菩薩於二地中隨墮一處。若聲
T0228_.08.0652c25: 聞地若縁覺地。須菩提。我先所説不退轉菩
T0228_.08.0652c26: 薩摩訶薩眞實相貌。而此菩薩不能成就不
T0228_.08.0652c27: 能安住。不得般若波羅蜜多力所護助。由此
T0228_.08.0652c28: 因縁爲魔所縛。須菩提。是菩薩應當悔捨如
T0228_.08.0652c29: 先所起種種慢心。菩薩設能悔是心已。亦復
T0228_.08.0653a01: 久久墮生死中。若復後時得善知識而爲開
T0228_.08.0653a02: 導。還因般若波羅蜜多故。漸能趣向阿耨多
T0228_.08.0653a03: 羅三藐三菩提何以故。菩薩起諸慢心罪極
T0228_.08.0653a04: 重故。譬如苾芻犯四根本最極重罪若一若
T0228_.08.0653a05: 二。即非沙門非釋種子。菩薩以名字因縁起
T0228_.08.0653a06: 諸慢心。其所獲罪亦復如是。須菩提。且置是
T0228_.08.0653a07: 四根本罪。當知所有五無間罪最極深重。若
T0228_.08.0653a08: 菩薩以名字因縁起諸慢心者。其所獲罪過
T0228_.08.0653a09: 復深重。而此菩薩是即名爲大無方便。不能
T0228_.08.0653a10: 如應覺了魔事。須菩提。是故當知彼諸惡魔。
T0228_.08.0653a11: 能以如是微細因縁。作彼魔業壞亂諸菩薩
T0228_.08.0653a12: 摩訶薩。菩薩於此應當覺知覺已遠離
T0228_.08.0653a13: 復次須菩提。若菩薩摩訶薩厭彼憒閙樂欲
T0228_.08.0653a14: 遠離時。諸惡魔即化異相。來菩薩所作如是
T0228_.08.0653a15: 言。若遠離者應當往彼山巖樹下空寂曠野。
T0228_.08.0653a16: 如是修習是眞遠離。此遠離行佛所稱讃。須
T0228_.08.0653a17: 菩提。我不説諸菩薩摩訶薩住山巖樹下空
T0228_.08.0653a18: 寂曠野。是眞遠離。須菩提白佛言。世尊。若菩
T0228_.08.0653a19: 薩摩訶薩住山巖樹下空寂曠野不名遠離
T0228_.08.0653a20: 者。復有何相説名菩薩摩訶薩是眞遠離。佛
T0228_.08.0653a21: 告須菩提言。若菩薩摩訶薩行般若波羅蜜
T0228_.08.0653a22: 多有善巧方便。爲一切衆生行大慈大悲行。
T0228_.08.0653a23: 遠離聲聞縁覺之心。雖近聚落亦名遠離。或
T0228_.08.0653a24: 在山巖樹下空寂曠野亦名遠離。須菩提。諸
T0228_.08.0653a25: 菩薩摩訶薩若能遠離聲聞縁覺心者是眞遠
T0228_.08.0653a26: 離。如是遠離我所聽許。菩薩應當於晝夜中。
T0228_.08.0653a27: 常修如是眞遠離行。須菩提。若如惡魔所讃。
T0228_.08.0653a28: 菩薩但住山巖樹下空寂曠野爲遠離者。而
T0228_.08.0653a29: 彼菩薩雖如是遠離。不能遠離聲聞縁覺之
T0228_.08.0653b01: 心非眞遠離雖修般若波羅蜜多。不能圓滿
T0228_.08.0653b02: 一切智智。當知是爲雜亂行者。身語心業不
T0228_.08.0653b03: 得清淨。無慧方便無大悲行。由自三業不清
T0228_.08.0653b04: 淨故。而返於彼近聚落住者生輕慢心。須菩
T0228_.08.0653b05: 提。彼菩薩雖近聚落非雜亂行。何以故。以能
T0228_.08.0653b06: 遠離聲聞縁覺心故。身語心業皆悉清淨。有
T0228_.08.0653b07: 慧方便具大悲行。雖近聚落是眞遠離。若於
T0228_.08.0653b08: 如是修眞遠離行者返生輕慢。當知是菩薩
T0228_.08.0653b09: 雖得禪定解脱神通智慧三昧等法。而亦不
T0228_.08.0653b10: 具善巧方便。須菩提。菩薩雖在百由旬外曠
T0228_.08.0653b11: 野空寂等處。縱經一歳百歳乃至百千倶胝
T0228_.08.0653b12: 那庾多歳。設過是歳修遠離行終無利益。如
T0228_.08.0653b13: 我所説眞遠離行彼不能知。不能深固安住
T0228_.08.0653b14: 阿耨多羅三藐三菩提心。無善巧方便但以
T0228_.08.0653b15: 寂靜爲眞遠離。若求佛道者貪著依止。如是
T0228_.08.0653b16: 遠離我不聽許。亦不能令我心生喜。何以故。
T0228_.08.0653b17: 如我所説遠離行中即不見有如是遠離行人
T0228_.08.0653b18: 名眞遠離。又須菩提。有諸惡魔見彼住空寂
T0228_.08.0653b19: 處修遠離行者。即到其所於虚空中作如是
T0228_.08.0653b20: 言。善哉善哉。善男子。汝所修者眞遠離行。如
T0228_.08.0653b21: 來稱讃汝修是行故。令汝速得阿耨多羅三藐
T0228_.08.0653b22: 三菩提。是菩薩聞空中聲所稱讃已。從彼空
T0228_.08.0653b23: 寂曠野等處來至聚落。見餘菩薩柔和善順
T0228_.08.0653b24: 修持梵行。遠離聲聞縁覺之心三業清淨者。
T0228_.08.0653b25: 即起輕慢作如是言。汝等是爲憒閙行者。汝
T0228_.08.0653b26: 所修行非遠離行。須菩提。彼住空寂菩薩以
T0228_.08.0653b27: 眞遠離行爲憒閙行。以憒閙行爲眞遠離行。
T0228_.08.0653b28: 以其過惡故所應恭敬者而返輕慢。不應恭
T0228_.08.0653b29: 敬者而返恭敬。何以故。彼作是念。我住空寂
T0228_.08.0653c01: 曠野等處有諸非人念我故來助我故來。汝
T0228_.08.0653c02: 近聚落住者。何有非人來助念汝。作是念已
T0228_.08.0653c03: 於餘菩薩起輕慢心。須菩提。當知此人是爲
T0228_.08.0653c04: 菩薩中旃陀羅。菩薩中過惡者。菩薩中汚行
T0228_.08.0653c05: 者。是爲形像菩薩。亦名賊住沙門。亦名沙門
T0228_.08.0653c06: 形賊。亦名不淨法者。亦名非禮法者。以是相
T0228_.08.0653c07: 故當知是爲初發心者。是故一切世間諸天
T0228_.08.0653c08: 人等所不恭敬。何以故。我説彼人是増上慢
T0228_.08.0653c09: 者。須菩提。菩薩摩訶薩於如是人不應親近。
T0228_.08.0653c10: 又須菩提。若諸菩薩摩訶薩不捨一切衆生
T0228_.08.0653c11: 愛樂一切智。深發阿耨多羅三藐三菩提心。
T0228_.08.0653c12: 爲欲成就阿耨多羅三藐三菩提。利益安樂
T0228_.08.0653c13: 一切衆生者。不應親近如是等人。須菩提。求
T0228_.08.0653c14: 菩提者於諸魔事常應覺知覺已遠離。於一
T0228_.08.0653c15: 切時常生厭離怖三界心。但爲利樂一切衆
T0228_.08.0653c16: 生。引示衆生所有正道。令諸衆生圓滿正果
T0228_.08.0653c17: 住法實性。又復於諸衆生起大慈心大悲心
T0228_.08.0653c18: 大喜心大捨心。菩薩常作是願。願我當於一
T0228_.08.0653c19: 切時一切處遠離如是一切魔事。設或暫起
T0228_.08.0653c20: 速令除滅。須菩提。若菩薩摩訶薩能如是學
T0228_.08.0653c21: 者。是菩薩摩訶薩神通智力。須菩提當知如
T0228_.08.0653c22: 是等皆説菩薩摩訶薩覺知魔事眞遠離相
T0228_.08.0653c23: 善知識品第二十二之一
T0228_.08.0653c24: 爾時世尊告尊者須菩提言。若菩薩摩訶薩
T0228_.08.0653c25: 深心欲得阿耨多羅三藐三菩提者應當親近
T0228_.08.0653c26: 恭敬諸善知識。須菩提白佛言。世尊。有諸菩
T0228_.08.0653c27: 薩摩訶薩深心欲得阿耨多羅三藐三菩提。
T0228_.08.0653c28: 若能愛樂善知識者。云何是菩薩摩訶薩善
T0228_.08.0653c29: 知識耶。佛言。須菩提。當知諸佛如來是菩薩
T0228_.08.0654a01: 善知識。何以故。諸佛能説菩薩行法及諸波
T0228_.08.0654a02: 羅蜜多。教示菩薩入般若波羅蜜多。是故諸
T0228_.08.0654a03: 佛如來爲菩薩善知識。又須菩提。般若波羅
T0228_.08.0654a04: 蜜多是菩薩善知識。何以故。般若波羅蜜多
T0228_.08.0654a05: 是諸波羅蜜多畢竟處。以般若波羅蜜多爲
T0228_.08.0654a06: 菩薩善知識故。即六波羅蜜多皆爲菩薩善
T0228_.08.0654a07: 知識。又復六波羅蜜多是菩薩大師。六波
T0228_.08.0654a08: 羅蜜多爲所行正道。六波羅蜜多爲世間光
T0228_.08.0654a09: 明六波羅蜜多爲大法炬。六波羅蜜多爲大
T0228_.08.0654a10: 法光明。六波羅蜜多爲眞救護。六波羅蜜多
T0228_.08.0654a11: 爲所歸趣。六波羅蜜多爲所住舍。六波羅蜜
T0228_.08.0654a12: 多爲究竟道。六波羅蜜多爲大洲渚。六波羅
T0228_.08.0654a13: 蜜多爲父爲母。乃至阿耨多羅三藐三菩提。
T0228_.08.0654a14: 皆因六波羅蜜多故而能成就。又須菩提。所
T0228_.08.0654a15: 有過去諸佛如來應供正等正覺。已得阿耨
T0228_.08.0654a16: 多羅三藐三菩提已入涅盤者。是諸如來皆
T0228_.08.0654a17: 從六波羅蜜多生。所有未來諸佛如來應供
T0228_.08.0654a18: 正等正覺。當得阿耨多羅三藐三菩提者。是
T0228_.08.0654a19: 諸如來亦從六波羅蜜多生。于今現在十方
T0228_.08.0654a20: 無量阿僧祇世界。教化衆生諸佛如來應供
T0228_.08.0654a21: 正等正覺。今得阿耨多羅三藐三菩提者。是
T0228_.08.0654a22: 諸如來亦從六波羅蜜多生。又三世諸佛一
T0228_.08.0654a23: 切智亦從六波羅蜜多生。何以故。諸佛本行
T0228_.08.0654a24: 菩薩道時皆修習是六波羅蜜多。三十七菩
T0228_.08.0654a25: 提分法。四無量行。四攝法。乃至一切佛法故。
T0228_.08.0654a26: 得阿耨多羅三藐三菩提。是諸佛法皆從六
T0228_.08.0654a27: 波羅蜜多生。又佛智自然智。不可思議智。不
T0228_.08.0654a28: 可稱量智。無等智無等等智。亦復從是六波
T0228_.08.0654a29: 羅蜜多生。須菩提。是故六波羅蜜多爲菩薩
T0228_.08.0654b01: 善知識。六波羅蜜多爲菩薩大師。爲所行正
T0228_.08.0654b02: 道。爲世間光明。爲大法炬。爲大法光明。爲眞
T0228_.08.0654b03: 救護。爲所歸趣。爲所住舍。爲究竟道。爲大
T0228_.08.0654b04: 洲渚。爲父爲母。乃至出生阿耨多羅三藐三
T0228_.08.0654b05: 菩提又須菩提。若菩薩摩訶薩爲欲利益安
T0228_.08.0654b06: 樂一切衆生者。應學是六波羅蜜多。若欲學
T0228_.08.0654b07: 是諸波羅蜜多者。應當於此般若波羅蜜多
T0228_.08.0654b08: 如理修學。解了其義如實思惟如實觀察何
T0228_.08.0654b09: 以故。般若波羅蜜多與五波羅蜜多而爲先
T0228_.08.0654b10: 導開示顯了故。又五波羅蜜多若離般若波
T0228_.08.0654b11: 羅蜜多。即不得波羅蜜多名。是故須菩提。菩
T0228_.08.0654b12: 薩摩訶薩若欲不起他信不隨他語者。應當
T0228_.08.0654b13: 修學是般若波羅蜜多。須菩提白佛言。世尊。
T0228_.08.0654b14: 何等相是般若波羅蜜多。佛言。須菩提。無著
T0228_.08.0654b15: 相是般若波羅蜜多。須菩提言。頗有因縁如
T0228_.08.0654b16: 般若波羅蜜多無著相。一切法亦無著相耶。
T0228_.08.0654b17: 佛言。須菩提。有因縁如般若波羅蜜多無著
T0228_.08.0654b18: 相。一切法亦無著相。何以故。須菩提。一切法
T0228_.08.0654b19: 空故離故。是故須菩提。如一切法無著相空
T0228_.08.0654b20: 故離故。般若波羅蜜多無著相亦空亦離
T0228_.08.0654b21: 須菩提白佛言。世尊。若一切法空故離故
T0228_.08.0654b22: 者。云何佛説一切衆生有染有淨。世尊。空法
T0228_.08.0654b23: 中無染無淨。離法中無染無淨。世尊。即此空
T0228_.08.0654b24: 法離法不可得。阿耨多羅三藐三菩提異此
T0228_.08.0654b25: 空法離法。亦無法可得阿耨多羅三藐三菩
T0228_.08.0654b26: 提。世尊。我今不能解如是義。願佛世尊。爲我
T0228_.08.0654b27: 宣説
T0228_.08.0654b28: 佛言。須菩提。於汝意云何。一切衆生於長夜
T0228_.08.0654b29: 中著我我所不。須菩提言。如是世尊。衆生長
T0228_.08.0654c01: 夜著我我所。佛言。須菩提。於汝意云何。我我
T0228_.08.0654c02: 所空不。須菩提言。如是世尊。我我所空。佛
T0228_.08.0654c03: 言。須菩提。於汝意云何。衆生著我我所故輪
T0228_.08.0654c04: 轉生死不。須菩提言。如是世尊。衆生著我
T0228_.08.0654c05: 我所故輪轉生死。佛言。須菩提。當知諸染法
T0228_.08.0654c06: 者。但隨衆生所受所著故説名爲染。若諸衆
T0228_.08.0654c07: 生不受不著。即無染可得亦無受染者。是故
T0228_.08.0654c08: 無我我所。以無我我所故説名爲淨。若諸衆
T0228_.08.0654c09: 生不受不著。亦無淨可得亦無受淨者。須菩
T0228_.08.0654c10: 提。以是義故於一切法空中一切法離中。説
T0228_.08.0654c11: 名爲染説名爲淨。須菩提。諸菩薩摩訶薩行
T0228_.08.0654c12: 般若波羅蜜多者應如是行。須菩提白佛言。
T0228_.08.0654c13: 希有世尊。善説斯義。於一切法空中一切法
T0228_.08.0654c14: 離中。説染説淨不受不著。菩薩摩訶薩行般
T0228_.08.0654c15: 若波羅蜜多者應如是行。世尊。若菩薩摩訶
T0228_.08.0654c16: 薩如是行者。是爲不行色不行受想行識。若
T0228_.08.0654c17: 菩薩摩訶薩如是行者。普令一切世間天人
T0228_.08.0654c18: 阿修羅等所共敬伏。不爲彼等而能動亂。又
T0228_.08.0654c19: 菩薩摩訶薩若如是行者。不雜聲聞縁覺行。
T0228_.08.0654c20: 不住聲聞縁覺地。何以故。如是行者是無所
T0228_.08.0654c21: 行而行無所住而住。能入佛性入如來性自
T0228_.08.0654c22: 然智性一切智性。世尊。如是行者最上無勝。
T0228_.08.0654c23: 與般若波羅蜜多勝行相應。是故諸菩薩摩
T0228_.08.0654c24: 訶薩於晝夜中如是勤行。即能近阿耨多羅
T0228_.08.0654c25: 三藐三菩提。乃至速能成就阿耨多羅三藐
T0228_.08.0654c26: 三菩提
T0228_.08.0654c27: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0654c28: 第十九
T0228_.08.0654c29:
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
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:
T0228_.08.0651a01:
T0228_.08.0651a02:
T0228_.08.0651a03:
T0228_.08.0651a04: 波羅蜜多經卷第十九
T0228_.08.0651a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0651a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0651a07: 善巧方便品第二十之二
T0228_.08.0651a08: 爾時世尊告尊者須菩提言。我今復説不退
T0228_.08.0651a09: 轉菩薩摩訶薩種種相貌。汝當諦聽如善作
T0228_.08.0651a10: 意。須菩提言。善哉世尊。願樂欲聞。佛言。須
T0228_.08.0651a11: 菩提。若菩薩摩訶薩。乃至夢中亦不愛樂聲
T0228_.08.0651a12: 聞縁覺之地。亦不生彼住三界心。須菩提。有
T0228_.08.0651a13: 是相者當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651a14: 復次須菩提。若菩薩摩訶薩於其夢中見百
T0228_.08.0651a15: 千倶胝那廋多數菩薩聲聞人天大衆。恭敬
T0228_.08.0651a16: 圍繞如來應供正等正覺聽其説法。須菩提。
T0228_.08.0651a17: 若彼夢中見是相者。當知是爲不退轉菩薩
T0228_.08.0651a18: 摩訶薩相
T0228_.08.0651a19: 復次須菩提。若菩薩摩訶薩於其夢中自見
T0228_.08.0651a20: 其身。處虚空中爲人説法。及見自身放大光
T0228_.08.0651a21: 明。化苾芻相往彼他方諸世界中。施作佛事
T0228_.08.0651a22: 及爲説法。須菩提。若彼夢中見是相者。當知
T0228_.08.0651a23: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651a24: 復次須菩提。若菩薩摩訶薩於其夢中見州
T0228_.08.0651a25: 城聚落。悉爲火焚一切破壞。諸惡蟲獸四散
T0228_.08.0651a26: 馳走。一切人衆皆大驚怖生苦惱。心菩薩見
T0228_.08.0651a27: 已不驚不怖。從夢覺已作是思惟。三界無實
T0228_.08.0651a28: 皆悉如夢。願我當得阿耨多羅三藐三菩提
T0228_.08.0651a29: 時。以如是法爲衆生説。須菩提。若彼夢中見
T0228_.08.0651b01: 是相者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651b02: 復次須菩提。若菩薩摩訶薩於其夢中見地
T0228_.08.0651b03: 獄中有諸衆生隨受衆苦。菩薩見已作是思
T0228_.08.0651b04: 惟。願我當得阿耨多羅三藐三菩提時。佛刹
T0228_.08.0651b05: 清淨無有地獄。乃至不聞其名況復可見。又
T0228_.08.0651b06: 須菩提。若菩薩摩訶薩於其夢中見諸餓鬼
T0228_.08.0651b07: 受飢渇苦。菩薩見已作是思惟。願我當得阿
T0228_.08.0651b08: 耨多羅三藐三菩提時。佛刹清淨無有餓鬼。
T0228_.08.0651b09: 乃至不聞其名況復可見。又須菩提。若菩薩
T0228_.08.0651b10: 摩訶薩於其夢中見諸畜生受極重苦。菩薩
T0228_.08.0651b11: 見已作是思惟。願我當得阿耨多羅三藐三
T0228_.08.0651b12: 菩提時。佛刹清淨無有畜生。乃至不聞其名
T0228_.08.0651b13: 況復可見。須菩提。若彼夢中見是相者。當知
T0228_.08.0651b14: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651b15: 復次須菩提。若菩薩摩訶薩於諸方處或見
T0228_.08.0651b16: 州城聚落忽爲火焚。菩薩見已即作是言。
T0228_.08.0651b17: 如我夢中先所見相等無有異。我若已得安
T0228_.08.0651b18: 住不退轉者。願我以是實語力故。速令此火
T0228_.08.0651b19: 自然息滅。不復展轉遍諸方處。須菩提。彼菩
T0228_.08.0651b20: 薩作是言已。即時若能火自息滅。當知是菩
T0228_.08.0651b21: 薩已從先佛如來應供正等正覺所。得授阿
T0228_.08.0651b22: 耨多羅三藐三菩提記已住不退轉地。若菩
T0228_.08.0651b23: 薩作是言已火不滅者。當知是菩薩未得授
T0228_.08.0651b24: 記。未能安住不退轉地。又須菩提。若或是火
T0228_.08.0651b25: 不能滅。已而復焚燒諸餘方處。從一舍至一
T0228_.08.0651b26: 舍。從一里至一里。如是展轉火不滅者。當知
T0228_.08.0651b27: 是處衆生先世有破法重罪。彼之餘殃今世
T0228_.08.0651b28: 現受。須菩提。以是因縁。若菩薩摩訶薩隨願
T0228_.08.0651b29: 能滿者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651c01: 復次須菩提。若有男子女人等。或爲非人所
T0228_.08.0651c02: 執魅者。是時菩薩見是事已即作是言。若我
T0228_.08.0651c03: 已於先佛如來應供正等正覺所。得授阿耨
T0228_.08.0651c04: 多羅三藐三菩提記。深心清淨爲欲成就阿
T0228_.08.0651c05: 耨多羅三藐三菩提故。遠離聲聞縁覺之心
T0228_.08.0651c06: 所行清淨。我當決定於阿耨多羅三藐三菩
T0228_.08.0651c07: 提。是所應得非不應得。又今十方無量阿僧
T0228_.08.0651c08: 祇世界諸佛世尊現住説法者。彼諸如來應
T0228_.08.0651c09: 供正等正覺。無所不知無所不見無所不了。
T0228_.08.0651c10: 無所不證無所不得。是諸佛世尊。若知我深
T0228_.08.0651c11: 心決定成就阿耨多羅三藐三菩提者。願我
T0228_.08.0651c12: 以是實語力故。令彼非人捨離遠去。其所執
T0228_.08.0651c13: 魅若男若女速得解脱。若菩薩作是語時。而
T0228_.08.0651c14: 彼非人不即遠去。其所執魅未得解脱者。當
T0228_.08.0651c15: 知是菩薩未從先佛如來應供正等正覺所。
T0228_.08.0651c16: 得授阿耨多羅三藐三菩提記。未住不退轉
T0228_.08.0651c17: 地。須菩提。若菩薩作是語時。而彼非人即速
T0228_.08.0651c18: 遠去。其所執魅即得解脱者。當知是菩薩已
T0228_.08.0651c19: 從先佛如來應供正等正覺所。得授阿耨多
T0228_.08.0651c20: 羅三藐三菩提記。已得安住不退轉地
T0228_.08.0651c21: 辯魔相品第二十一
T0228_.08.0651c22: 復次須菩提。亦有初住大乘諸菩薩等。見是
T0228_.08.0651c23: 男子女人爲彼非人所執魅時即作是言。若
T0228_.08.0651c24: 我已於先佛如來應供正等正覺所。得授阿
T0228_.08.0651c25: 耨多羅三藐三菩提記者。願我以是實語力
T0228_.08.0651c26: 故。令彼非人捨離遠去。其所執魅若男若女
T0228_.08.0651c27: 速得解脱。作是語已。時彼惡魔隱伏其形來
T0228_.08.0651c28: 菩薩所。潜以魔力即令非人捨離而去。何以
T0228_.08.0651c29: 故。諸惡魔力勝非人故。由是非人力不能爲
T0228_.08.0652a01: 捨離而去
T0228_.08.0652a02: 爾時菩薩不能覺知斯爲魔力。但作是念。我
T0228_.08.0652a03: 從先佛已得授記已能安住不退轉地。何以
T0228_.08.0652a04: 故。隨我所願即得成就。彼諸菩薩未得授記
T0228_.08.0652a05: 無是力故。菩薩於此起増上慢及諸慢心。由
T0228_.08.0652a06: 慢心故増長貢高。以貢高故輕易惡賤諸餘
T0228_.08.0652a07: 菩薩。自謂已從先佛得記。餘悉未得從佛授
T0228_.08.0652a08: 記。由此因縁。遠離佛無上智自然智一切智
T0228_.08.0652a09: 一切智智。乃至遠離阿耨多羅三藐三菩提。
T0228_.08.0652a10: 菩薩於此若不親近諸善知識。不得善法而
T0228_.08.0652a11: 爲開導。爲諸惡友共所護助。於自身心又復
T0228_.08.0652a12: 不具善巧方便。増上慢心轉復堅固。以是因
T0228_.08.0652a13: 縁爲魔所縛不能解脱。於二地中隨墮一處。
T0228_.08.0652a14: 若聲聞地若縁覺地。須菩提。如是相者是彼
T0228_.08.0652a15: 初住大乘諸菩薩等。以少見少聞故。不能親
T0228_.08.0652a16: 近諸善知識。不得般若波羅密多善巧方便
T0228_.08.0652a17: 力所護故。以小因縁増長慢心。乃至遠離阿
T0228_.08.0652a18: 耨多羅三藐三菩提。須菩提。是故當知斯亦
T0228_.08.0652a19: 名爲菩薩魔事
T0228_.08.0652a20: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652a21: 諸菩薩摩訶薩。云何爲名字因縁。所謂惡魔
T0228_.08.0652a22: 化諸異相。或時來詣彼菩薩所作如是言。菩
T0228_.08.0652a23: 薩當知。汝父如是名母如是名。餘親里朋友
T0228_.08.0652a24: 各各如是名字。乃至七世大祖父母各如是
T0228_.08.0652a25: 名。汝於某方某處某國某城。某族所生其。
T0228_.08.0652a26: 姓某氏。又復若性柔軟剛猛。性緩性急根利
T0228_.08.0652a27: 根鈍。惡魔即時一一能説。又作是言。汝於先
T0228_.08.0652a28: 世亦曾修習頭陀功徳。所謂受阿囉拏法。
T0228_.08.0652a29: 常行乞食著糞掃衣。飯食已後不復飮漿。常
T0228_.08.0652b01: 一坐食常隨敷座。但持三衣住尸陀林。坐於
T0228_.08.0652b02: 樹下坐於空地。常節量食常坐不臥。具修如
T0228_.08.0652b03: 是頭陀功徳。又復少語喜足遠離憒閙。若語
T0228_.08.0652b04: 言時柔軟可愛。乃至不受塗足油等。汝於先
T0228_.08.0652b05: 世具修如是種種功徳。今世亦有如是功徳
T0228_.08.0652b06: 見法知法。汝已決定於先佛如來應供正等
T0228_.08.0652b07: 正覺所。得授阿耨多羅三藐三菩提記。安住
T0228_.08.0652b08: 不退轉地。何以故。汝已具有諸功徳故。汝既
T0228_.08.0652b09: 具足如是功徳相貌。是故應知於先佛所已
T0228_.08.0652b10: 得授記。爾時菩薩聞是語已即作是念。我已
T0228_.08.0652b11: 從彼先佛如來應供正等正覺所。得授阿耨
T0228_.08.0652b12: 多羅三藐三菩提記已。是安住不退轉者。何
T0228_.08.0652b13: 以故。今此所説我有如是頭陀功徳誠無異
T0228_.08.0652b14: 故。是時惡魔知彼心所念已。又復別化種種
T0228_.08.0652b15: 異相。所謂苾芻苾芻尼優婆塞優婆夷婆羅
T0228_.08.0652b16: 門長者。乃至菩薩父母兄弟親里朋友。隨所
T0228_.08.0652b17: 化已住菩薩前咸作是言。汝從先佛如來應
T0228_.08.0652b18: 供正等正覺所。已得授阿耨多羅三藐三菩
T0228_.08.0652b19: 提記已。住不退轉地。何以故。汝已具足如是
T0228_.08.0652b20: 功徳相藐故。須菩提。彼菩薩聞諸化人如是
T0228_.08.0652b21: 語已。不能覺知是魔所化。即時起増上慢及
T0228_.08.0652b22: 諸慢心。由慢心故増長貢高。以貢高故輕易
T0228_.08.0652b23: 惡賤諸餘菩薩。自謂已從先佛得記。餘諸菩
T0228_.08.0652b24: 薩悉所未得從佛授記。由此因縁遠離佛無
T0228_.08.0652b25: 上智自然智一切智一切智智。乃至遠離阿
T0228_.08.0652b26: 耨多羅三藐三菩提。菩薩於此若不親近諸
T0228_.08.0652b27: 善知識。不得善法而爲開導。爲諸惡友共所
T0228_.08.0652b28: 護助於自身心又復不具善巧方便。増上慢
T0228_.08.0652b29: 心轉復堅固。是菩薩於二地中隨墮一處。若
T0228_.08.0652c01: 聲聞地若縁覺地。須菩提。我先所説不退轉
T0228_.08.0652c02: 菩薩摩訶薩眞實相貌。而此菩薩不能成就
T0228_.08.0652c03: 不能安住。不得般若波羅蜜多力所護助。由
T0228_.08.0652c04: 此因縁爲魔所縛。須菩提。是故當知斯亦名
T0228_.08.0652c05: 爲菩薩魔事
T0228_.08.0652c06: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652c07: 諸菩薩摩訶薩。此復云何。所謂惡魔或時化
T0228_.08.0652c08: 現諸苾芻相。來菩薩所作如是言。汝當得阿
T0228_.08.0652c09: 耨多羅三藐三菩提時名字如是。而彼苾芻
T0228_.08.0652c10: 所説名字。與其菩薩本所願樂得菩提時名
T0228_.08.0652c11: 字無異。是菩薩以無智故。又復不具善巧方
T0228_.08.0652c12: 便。聞此語已即作是念。今此苾芻快哉所説。
T0228_.08.0652c13: 我得阿耨多羅三藐三菩提時名字。如我所
T0228_.08.0652c14: 願無異無別。我今無復起諸疑惑。是時菩薩
T0228_.08.0652c15: 作是念已。隨魔所化苾芻語言而生信受。以
T0228_.08.0652c16: 是因縁爲魔所著。魔所著故起増上慢及諸
T0228_.08.0652c17: 慢心。由慢心故増長貢高。以貢高故輕易惡
T0228_.08.0652c18: 賤諸餘菩薩。自謂已從先佛得記。餘諸菩薩
T0228_.08.0652c19: 悉所未得從佛受記。由此因縁遠離佛無上
T0228_.08.0652c20: 智自然智一切智一切智智。乃至遠離阿耨
T0228_.08.0652c21: 多羅三藐三菩提。菩薩於此若不親近諸善
T0228_.08.0652c22: 知識。不得善法而爲開導。爲諸惡友共所護
T0228_.08.0652c23: 助。於自身心又復不具善巧方便増上慢心。
T0228_.08.0652c24: 轉復堅固。是菩薩於二地中隨墮一處。若聲
T0228_.08.0652c25: 聞地若縁覺地。須菩提。我先所説不退轉菩
T0228_.08.0652c26: 薩摩訶薩眞實相貌。而此菩薩不能成就不
T0228_.08.0652c27: 能安住。不得般若波羅蜜多力所護助。由此
T0228_.08.0652c28: 因縁爲魔所縛。須菩提。是菩薩應當悔捨如
T0228_.08.0652c29: 先所起種種慢心。菩薩設能悔是心已。亦復
T0228_.08.0653a01: 久久墮生死中。若復後時得善知識而爲開
T0228_.08.0653a02: 導。還因般若波羅蜜多故。漸能趣向阿耨多
T0228_.08.0653a03: 羅三藐三菩提何以故。菩薩起諸慢心罪極
T0228_.08.0653a04: 重故。譬如苾芻犯四根本最極重罪若一若
T0228_.08.0653a05: 二。即非沙門非釋種子。菩薩以名字因縁起
T0228_.08.0653a06: 諸慢心。其所獲罪亦復如是。須菩提。且置是
T0228_.08.0653a07: 四根本罪。當知所有五無間罪最極深重。若
T0228_.08.0653a08: 菩薩以名字因縁起諸慢心者。其所獲罪過
T0228_.08.0653a09: 復深重。而此菩薩是即名爲大無方便。不能
T0228_.08.0653a10: 如應覺了魔事。須菩提。是故當知彼諸惡魔。
T0228_.08.0653a11: 能以如是微細因縁。作彼魔業壞亂諸菩薩
T0228_.08.0653a12: 摩訶薩。菩薩於此應當覺知覺已遠離
T0228_.08.0653a13: 復次須菩提。若菩薩摩訶薩厭彼憒閙樂欲
T0228_.08.0653a14: 遠離時。諸惡魔即化異相。來菩薩所作如是
T0228_.08.0653a15: 言。若遠離者應當往彼山巖樹下空寂曠野。
T0228_.08.0653a16: 如是修習是眞遠離。此遠離行佛所稱讃。須
T0228_.08.0653a17: 菩提。我不説諸菩薩摩訶薩住山巖樹下空
T0228_.08.0653a18: 寂曠野。是眞遠離。須菩提白佛言。世尊。若菩
T0228_.08.0653a19: 薩摩訶薩住山巖樹下空寂曠野不名遠離
T0228_.08.0653a20: 者。復有何相説名菩薩摩訶薩是眞遠離。佛
T0228_.08.0653a21: 告須菩提言。若菩薩摩訶薩行般若波羅蜜
T0228_.08.0653a22: 多有善巧方便。爲一切衆生行大慈大悲行。
T0228_.08.0653a23: 遠離聲聞縁覺之心。雖近聚落亦名遠離。或
T0228_.08.0653a24: 在山巖樹下空寂曠野亦名遠離。須菩提。諸
T0228_.08.0653a25: 菩薩摩訶薩若能遠離聲聞縁覺心者是眞遠
T0228_.08.0653a26: 離。如是遠離我所聽許。菩薩應當於晝夜中。
T0228_.08.0653a27: 常修如是眞遠離行。須菩提。若如惡魔所讃。
T0228_.08.0653a28: 菩薩但住山巖樹下空寂曠野爲遠離者。而
T0228_.08.0653a29: 彼菩薩雖如是遠離。不能遠離聲聞縁覺之
T0228_.08.0653b01: 心非眞遠離雖修般若波羅蜜多。不能圓滿
T0228_.08.0653b02: 一切智智。當知是爲雜亂行者。身語心業不
T0228_.08.0653b03: 得清淨。無慧方便無大悲行。由自三業不清
T0228_.08.0653b04: 淨故。而返於彼近聚落住者生輕慢心。須菩
T0228_.08.0653b05: 提。彼菩薩雖近聚落非雜亂行。何以故。以能
T0228_.08.0653b06: 遠離聲聞縁覺心故。身語心業皆悉清淨。有
T0228_.08.0653b07: 慧方便具大悲行。雖近聚落是眞遠離。若於
T0228_.08.0653b08: 如是修眞遠離行者返生輕慢。當知是菩薩
T0228_.08.0653b09: 雖得禪定解脱神通智慧三昧等法。而亦不
T0228_.08.0653b10: 具善巧方便。須菩提。菩薩雖在百由旬外曠
T0228_.08.0653b11: 野空寂等處。縱經一歳百歳乃至百千倶胝
T0228_.08.0653b12: 那庾多歳。設過是歳修遠離行終無利益。如
T0228_.08.0653b13: 我所説眞遠離行彼不能知。不能深固安住
T0228_.08.0653b14: 阿耨多羅三藐三菩提心。無善巧方便但以
T0228_.08.0653b15: 寂靜爲眞遠離。若求佛道者貪著依止。如是
T0228_.08.0653b16: 遠離我不聽許。亦不能令我心生喜。何以故。
T0228_.08.0653b17: 如我所説遠離行中即不見有如是遠離行人
T0228_.08.0653b18: 名眞遠離。又須菩提。有諸惡魔見彼住空寂
T0228_.08.0653b19: 處修遠離行者。即到其所於虚空中作如是
T0228_.08.0653b20: 言。善哉善哉。善男子。汝所修者眞遠離行。如
T0228_.08.0653b21: 來稱讃汝修是行故。令汝速得阿耨多羅三藐
T0228_.08.0653b22: 三菩提。是菩薩聞空中聲所稱讃已。從彼空
T0228_.08.0653b23: 寂曠野等處來至聚落。見餘菩薩柔和善順
T0228_.08.0653b24: 修持梵行。遠離聲聞縁覺之心三業清淨者。
T0228_.08.0653b25: 即起輕慢作如是言。汝等是爲憒閙行者。汝
T0228_.08.0653b26: 所修行非遠離行。須菩提。彼住空寂菩薩以
T0228_.08.0653b27: 眞遠離行爲憒閙行。以憒閙行爲眞遠離行。
T0228_.08.0653b28: 以其過惡故所應恭敬者而返輕慢。不應恭
T0228_.08.0653b29: 敬者而返恭敬。何以故。彼作是念。我住空寂
T0228_.08.0653c01: 曠野等處有諸非人念我故來助我故來。汝
T0228_.08.0653c02: 近聚落住者。何有非人來助念汝。作是念已
T0228_.08.0653c03: 於餘菩薩起輕慢心。須菩提。當知此人是爲
T0228_.08.0653c04: 菩薩中旃陀羅。菩薩中過惡者。菩薩中汚行
T0228_.08.0653c05: 者。是爲形像菩薩。亦名賊住沙門。亦名沙門
T0228_.08.0653c06: 形賊。亦名不淨法者。亦名非禮法者。以是相
T0228_.08.0653c07: 故當知是爲初發心者。是故一切世間諸天
T0228_.08.0653c08: 人等所不恭敬。何以故。我説彼人是増上慢
T0228_.08.0653c09: 者。須菩提。菩薩摩訶薩於如是人不應親近。
T0228_.08.0653c10: 又須菩提。若諸菩薩摩訶薩不捨一切衆生
T0228_.08.0653c11: 愛樂一切智。深發阿耨多羅三藐三菩提心。
T0228_.08.0653c12: 爲欲成就阿耨多羅三藐三菩提。利益安樂
T0228_.08.0653c13: 一切衆生者。不應親近如是等人。須菩提。求
T0228_.08.0653c14: 菩提者於諸魔事常應覺知覺已遠離。於一
T0228_.08.0653c15: 切時常生厭離怖三界心。但爲利樂一切衆
T0228_.08.0653c16: 生。引示衆生所有正道。令諸衆生圓滿正果
T0228_.08.0653c17: 住法實性。又復於諸衆生起大慈心大悲心
T0228_.08.0653c18: 大喜心大捨心。菩薩常作是願。願我當於一
T0228_.08.0653c19: 切時一切處遠離如是一切魔事。設或暫起
T0228_.08.0653c20: 速令除滅。須菩提。若菩薩摩訶薩能如是學
T0228_.08.0653c21: 者。是菩薩摩訶薩神通智力。須菩提當知如
T0228_.08.0653c22: 是等皆説菩薩摩訶薩覺知魔事眞遠離相
T0228_.08.0653c23: 善知識品第二十二之一
T0228_.08.0653c24: 爾時世尊告尊者須菩提言。若菩薩摩訶薩
T0228_.08.0653c25: 深心欲得阿耨多羅三藐三菩提者應當親近
T0228_.08.0653c26: 恭敬諸善知識。須菩提白佛言。世尊。有諸菩
T0228_.08.0653c27: 薩摩訶薩深心欲得阿耨多羅三藐三菩提。
T0228_.08.0653c28: 若能愛樂善知識者。云何是菩薩摩訶薩善
T0228_.08.0653c29: 知識耶。佛言。須菩提。當知諸佛如來是菩薩
T0228_.08.0654a01: 善知識。何以故。諸佛能説菩薩行法及諸波
T0228_.08.0654a02: 羅蜜多。教示菩薩入般若波羅蜜多。是故諸
T0228_.08.0654a03: 佛如來爲菩薩善知識。又須菩提。般若波羅
T0228_.08.0654a04: 蜜多是菩薩善知識。何以故。般若波羅蜜多
T0228_.08.0654a05: 是諸波羅蜜多畢竟處。以般若波羅蜜多爲
T0228_.08.0654a06: 菩薩善知識故。即六波羅蜜多皆爲菩薩善
T0228_.08.0654a07: 知識。又復六波羅蜜多是菩薩大師。六波
T0228_.08.0654a08: 羅蜜多爲所行正道。六波羅蜜多爲世間光
T0228_.08.0654a09: 明六波羅蜜多爲大法炬。六波羅蜜多爲大
T0228_.08.0654a10: 法光明。六波羅蜜多爲眞救護。六波羅蜜多
T0228_.08.0654a11: 爲所歸趣。六波羅蜜多爲所住舍。六波羅蜜
T0228_.08.0654a12: 多爲究竟道。六波羅蜜多爲大洲渚。六波羅
T0228_.08.0654a13: 蜜多爲父爲母。乃至阿耨多羅三藐三菩提。
T0228_.08.0654a14: 皆因六波羅蜜多故而能成就。又須菩提。所
T0228_.08.0654a15: 有過去諸佛如來應供正等正覺。已得阿耨
T0228_.08.0654a16: 多羅三藐三菩提已入涅盤者。是諸如來皆
T0228_.08.0654a17: 從六波羅蜜多生。所有未來諸佛如來應供
T0228_.08.0654a18: 正等正覺。當得阿耨多羅三藐三菩提者。是
T0228_.08.0654a19: 諸如來亦從六波羅蜜多生。于今現在十方
T0228_.08.0654a20: 無量阿僧祇世界。教化衆生諸佛如來應供
T0228_.08.0654a21: 正等正覺。今得阿耨多羅三藐三菩提者。是
T0228_.08.0654a22: 諸如來亦從六波羅蜜多生。又三世諸佛一
T0228_.08.0654a23: 切智亦從六波羅蜜多生。何以故。諸佛本行
T0228_.08.0654a24: 菩薩道時皆修習是六波羅蜜多。三十七菩
T0228_.08.0654a25: 提分法。四無量行。四攝法。乃至一切佛法故。
T0228_.08.0654a26: 得阿耨多羅三藐三菩提。是諸佛法皆從六
T0228_.08.0654a27: 波羅蜜多生。又佛智自然智。不可思議智。不
T0228_.08.0654a28: 可稱量智。無等智無等等智。亦復從是六波
T0228_.08.0654a29: 羅蜜多生。須菩提。是故六波羅蜜多爲菩薩
T0228_.08.0654b01: 善知識。六波羅蜜多爲菩薩大師。爲所行正
T0228_.08.0654b02: 道。爲世間光明。爲大法炬。爲大法光明。爲眞
T0228_.08.0654b03: 救護。爲所歸趣。爲所住舍。爲究竟道。爲大
T0228_.08.0654b04: 洲渚。爲父爲母。乃至出生阿耨多羅三藐三
T0228_.08.0654b05: 菩提又須菩提。若菩薩摩訶薩爲欲利益安
T0228_.08.0654b06: 樂一切衆生者。應學是六波羅蜜多。若欲學
T0228_.08.0654b07: 是諸波羅蜜多者。應當於此般若波羅蜜多
T0228_.08.0654b08: 如理修學。解了其義如實思惟如實觀察何
T0228_.08.0654b09: 以故。般若波羅蜜多與五波羅蜜多而爲先
T0228_.08.0654b10: 導開示顯了故。又五波羅蜜多若離般若波
T0228_.08.0654b11: 羅蜜多。即不得波羅蜜多名。是故須菩提。菩
T0228_.08.0654b12: 薩摩訶薩若欲不起他信不隨他語者。應當
T0228_.08.0654b13: 修學是般若波羅蜜多。須菩提白佛言。世尊。
T0228_.08.0654b14: 何等相是般若波羅蜜多。佛言。須菩提。無著
T0228_.08.0654b15: 相是般若波羅蜜多。須菩提言。頗有因縁如
T0228_.08.0654b16: 般若波羅蜜多無著相。一切法亦無著相耶。
T0228_.08.0654b17: 佛言。須菩提。有因縁如般若波羅蜜多無著
T0228_.08.0654b18: 相。一切法亦無著相。何以故。須菩提。一切法
T0228_.08.0654b19: 空故離故。是故須菩提。如一切法無著相空
T0228_.08.0654b20: 故離故。般若波羅蜜多無著相亦空亦離
T0228_.08.0654b21: 須菩提白佛言。世尊。若一切法空故離故
T0228_.08.0654b22: 者。云何佛説一切衆生有染有淨。世尊。空法
T0228_.08.0654b23: 中無染無淨。離法中無染無淨。世尊。即此空
T0228_.08.0654b24: 法離法不可得。阿耨多羅三藐三菩提異此
T0228_.08.0654b25: 空法離法。亦無法可得阿耨多羅三藐三菩
T0228_.08.0654b26: 提。世尊。我今不能解如是義。願佛世尊。爲我
T0228_.08.0654b27: 宣説
T0228_.08.0654b28: 佛言。須菩提。於汝意云何。一切衆生於長夜
T0228_.08.0654b29: 中著我我所不。須菩提言。如是世尊。衆生長
T0228_.08.0654c01: 夜著我我所。佛言。須菩提。於汝意云何。我我
T0228_.08.0654c02: 所空不。須菩提言。如是世尊。我我所空。佛
T0228_.08.0654c03: 言。須菩提。於汝意云何。衆生著我我所故輪
T0228_.08.0654c04: 轉生死不。須菩提言。如是世尊。衆生著我
T0228_.08.0654c05: 我所故輪轉生死。佛言。須菩提。當知諸染法
T0228_.08.0654c06: 者。但隨衆生所受所著故説名爲染。若諸衆
T0228_.08.0654c07: 生不受不著。即無染可得亦無受染者。是故
T0228_.08.0654c08: 無我我所。以無我我所故説名爲淨。若諸衆
T0228_.08.0654c09: 生不受不著。亦無淨可得亦無受淨者。須菩
T0228_.08.0654c10: 提。以是義故於一切法空中一切法離中。説
T0228_.08.0654c11: 名爲染説名爲淨。須菩提。諸菩薩摩訶薩行
T0228_.08.0654c12: 般若波羅蜜多者應如是行。須菩提白佛言。
T0228_.08.0654c13: 希有世尊。善説斯義。於一切法空中一切法
T0228_.08.0654c14: 離中。説染説淨不受不著。菩薩摩訶薩行般
T0228_.08.0654c15: 若波羅蜜多者應如是行。世尊。若菩薩摩訶
T0228_.08.0654c16: 薩如是行者。是爲不行色不行受想行識。若
T0228_.08.0654c17: 菩薩摩訶薩如是行者。普令一切世間天人
T0228_.08.0654c18: 阿修羅等所共敬伏。不爲彼等而能動亂。又
T0228_.08.0654c19: 菩薩摩訶薩若如是行者。不雜聲聞縁覺行。
T0228_.08.0654c20: 不住聲聞縁覺地。何以故。如是行者是無所
T0228_.08.0654c21: 行而行無所住而住。能入佛性入如來性自
T0228_.08.0654c22: 然智性一切智性。世尊。如是行者最上無勝。
T0228_.08.0654c23: 與般若波羅蜜多勝行相應。是故諸菩薩摩
T0228_.08.0654c24: 訶薩於晝夜中如是勤行。即能近阿耨多羅
T0228_.08.0654c25: 三藐三菩提。乃至速能成就阿耨多羅三藐
T0228_.08.0654c26: 三菩提
T0228_.08.0654c27: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0654c28: 第十九
T0228_.08.0654c29:
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