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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_.08.0658a01: 菩薩起瞋恨心。隨所起心有退轉失。起一
T0228_.08.0658a02: 念退一劫而後畢是隨念劫數。若不捨一切
T0228_.08.0658a03: 智心。或遇善知識故還復發起被精進鎧
T0228_.08.0658a04: 爾時尊者阿難白佛言。世尊。若起是罪者佛
T0228_.08.0658a05: 聽悔不。佛言阿難。今我法中説有出罪法。所
T0228_.08.0658a06: 有聲聞縁覺菩薩乘中。我各説有彼出罪法。
T0228_.08.0658a07: 阿難當知。若菩薩乘人與菩薩乘人共相鬪
T0228_.08.0658a08: 諍。互出惡言輕易呵毀已。不相悔捨復懷瞋
T0228_.08.0658a09: 恨結縛於心者。我不説彼有出罪法。阿難。若
T0228_.08.0658a10: 菩薩乘人與菩薩乘人共相鬪諍。乃至呵毀
T0228_.08.0658a11: 已即相悔捨者。我當爲彼説出罪法阿難。又
T0228_.08.0658a12: 菩薩應作是念。我於一切衆生當行慈忍。設彼
T0228_.08.0658a13: 起惡來相陵辱。我尚不生一念瞋心況復加
T0228_.08.0658a14: 報。我或暫起瞋恨心者深爲大失。何以故。我
T0228_.08.0658a15: 當爲一切衆生作大橋梁普令得度。我常於
T0228_.08.0658a16: 彼一切衆生如善作意。設聞惡言不生恚心。
T0228_.08.0658a17: 於自於他皆悉平等。自有過失勿加於他。他
T0228_.08.0658a18: 有過失如自所作常生悔懼。何以故。我欲普
T0228_.08.0658a19: 令一切衆生得大安樂。若有衆生多瞋惱者。
T0228_.08.0658a20: 願我當得阿耨多羅三藐三菩提時。度脱彼
T0228_.08.0658a21: 等。我於一切處見彼所有求菩提者。我於爾
T0228_.08.0658a22: 時歡喜瞻視。面目熈怡無顰蹙相。我心堅固
T0228_.08.0658a23: 不爲一切瞋惱所動。阿難。若菩薩乘人能生
T0228_.08.0658a24: 如是心者。當知是爲修菩薩行者。又復阿難。
T0228_.08.0658a25: 諸菩薩摩訶薩於聲聞人所不應生起諸輕慢
T0228_.08.0658a26: 心。乃至一切衆生亦復不應生輕慢想。阿難
T0228_.08.0658a27: 白佛言。世尊。菩薩與菩薩云何共住。佛言阿
T0228_.08.0658a28: 難。菩薩共住當互觀視猶如佛想。是我大師
T0228_.08.0658a29: 同載一乘同行一道。彼菩薩摩訶薩若有所
T0228_.08.0658b01: 學我亦隨學。平等安住菩薩乘中。如菩薩法
T0228_.08.0658b02: 如理修學。彼若雜學非我所學。彼若清淨學
T0228_.08.0658b03: 能與一切智如理相應者。我亦如是學。阿難。
T0228_.08.0658b04: 菩薩摩訶薩能如是學者。是爲同學所應共
T0228_.08.0658b05: 住。如是學者必證阿耨多羅三藐三菩提
T0228_.08.0658b06: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0658b07: 第二十
T0228_.08.0658b08:
T0228_.08.0658b09:
T0228_.08.0658b10:
T0228_.08.0658b11: *佛説佛母出生三法藏般若
T0228_.08.0658b12: 波羅蜜多經卷第二十一
T0228_.08.0658b13:  *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0658b14: 傳法大師*賜紫*臣施*護奉 詔*譯 
T0228_.08.0658b15:   學品第二十五
T0228_.08.0658b16: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩
T0228_.08.0658b17: 欲學一切智當云何學。佛言。須菩提。菩薩摩
T0228_.08.0658b18: 訶薩若盡學則學一切智。若離學則學一切
T0228_.08.0658b19: 智。若無生無滅無起無染無性。如虚空法界
T0228_.08.0658b20: 寂靜等學則學一切智
T0228_.08.0658b21: 須菩提白佛言。世尊。若菩薩摩訶薩盡學離
T0228_.08.0658b22: 學乃至法界寂靜等學。則學一切智者。是等
T0228_.08.0658b23: 當云何作。佛言。須菩提。汝若如是説是等云
T0228_.08.0658b24: 何作者。須菩提。於汝意云何。如來證如如故
T0228_.08.0658b25: 得名如來。是如有盡有所作不須菩提言。不
T0228_.08.0658b26: 也世尊。何以故。如無盡相亦無所作。佛言。須
T0228_.08.0658b27: 菩提。於汝意云何。如來證如如故得名如來。
T0228_.08.0658b28: 是如有生有滅有起有染有得有證不。須菩
T0228_.08.0658b29: 提言。不也世尊。佛言。須菩提。菩薩摩訶薩學
T0228_.08.0658c01: 一切智亦復如是。須菩提。是故菩薩摩訶薩
T0228_.08.0658c02: 若如是學者不盡如相。如是學者是學一切
T0228_.08.0658c03: 智。如是學者是學般若波羅蜜多。如是學者
T0228_.08.0658c04: 是學佛地。如是學者是學佛十力四無所畏
T0228_.08.0658c05: 等一切佛法乃至一切智智。如是學者能到
T0228_.08.0658c06: 諸學彼岸。如是。學者普能降伏魔及魔衆。如
T0228_.08.0658c07: 是學者速得不退轉法。如是學者速坐道場。
T0228_.08.0658c08: 如是學者是學三轉十二行相法輪。如是學者
T0228_.08.0658c09: 學自所行。如是學者學爲他作所依怙法。如
T0228_.08.0658c10: 是學者是學大慈大悲大喜大捨。如是學者
T0228_.08.0658c11: 學度衆生界如是學者是學不斷佛種。如是
T0228_.08.0658c12: 學者學開甘露門。須菩提。此廣大學是最上
T0228_.08.0658c13: 學。凡夫下劣人不能如是學。若有能調御一
T0228_.08.0658c14: 切衆生。欲與一切衆生爲依怙者。欲出過一
T0228_.08.0658c15: 切衆生界者彼能如是學。若如是學者不墮
T0228_.08.0658c16: 地獄餓鬼畜生等趣。不生阿修羅界。不生邊
T0228_.08.0658c17: 地。不生旃陀羅族。不生下姓種族。不生種
T0228_.08.0658c18: 種卑賤巧業等族。如是學者不失一目不盲
T0228_.08.0658c19: 兩目。亦不角睞不聾不。唖不傴僂不攣躄。不
T0228_.08.0658c20: 醜陋不麁惡不形殘不異相。亦無疥癩癰疽
T0228_.08.0658c21: 乾瘠等病。不壞諸根人相圓滿。音聲清巧衆
T0228_.08.0658c22: 所愛樂。須菩提。又菩薩摩訶薩如是學者。不
T0228_.08.0658c23: 害他命不盜他物。不行邪染不虚妄言。亦不
T0228_.08.0658c24: 兩舌復不惡口。不無義語。不生貪著。不起瞋
T0228_.08.0658c25: 惱。不住邪見。不邪命活。不修邪命法。不畜
T0228_.08.0658c26: 破戒眷屬。不近非法者。不生長壽天。雖入
T0228_.08.0658c27: 諸禪而不隨禪生。何以故。菩薩以能成就善
T0228_.08.0658c28: 巧方便故。而菩薩成就何等善巧方便。所謂
T0228_.08.0658c29: 從般若波羅蜜多相應出生善巧方便。是故
T0228_.08.0659a01: 菩薩雖入諸禪而不隨禪生。須菩提。菩薩摩
T0228_.08.0659a02: 訶薩能如是學者即得清淨十力清淨四無所
T0228_.08.0659a03: 畏乃至清淨一切佛法
T0228_.08.0659a04: 須菩提白佛言。世尊。一切法自性本來清淨。
T0228_.08.0659a05: 菩薩摩訶薩云何復得清淨十力清淨四無所
T0228_.08.0659a06: 畏乃至清淨一切佛法耶。佛告須菩提言。如
T0228_.08.0659a07: 是如是。須菩提。一切法自性本來清淨。菩薩
T0228_.08.0659a08: 摩訶薩於是一切法自性本來清淨中。如理
T0228_.08.0659a09: 修學般若波羅蜜多。不驚不怖不退不沒。須
T0228_.08.0659a10: 菩提。彼諸愚異生等於如是法不知不見。以
T0228_.08.0659a11: 不知不見故無所覺了。是故菩薩摩訶薩發
T0228_.08.0659a12: 勤精進於中修學。自所學已令諸異生等於
T0228_.08.0659a13: 是法中如理修學實知實見。菩薩摩訶薩由
T0228_.08.0659a14: 如是學故。即得清淨十力清淨四無所畏乃
T0228_.08.0659a15: 至清淨一切佛法。須菩提。菩薩摩訶薩如是
T0228_.08.0659a16: 學者。悉能了知一切衆生心心所行。須菩提。
T0228_.08.0659a17: 譬如大地少出閻浮檀金多諸荊棘砂礫草木
T0228_.08.0659a18: 等類。一切衆生亦復如是。於衆生聚中少能
T0228_.08.0659a19: 愛樂修學般若波羅蜜多者。多有愛樂修學
T0228_.08.0659a20: 聲聞縁覺法門。須菩提。又如衆生聚中少有
T0228_.08.0659a21: 修彼輪王業者。但多修彼諸小王業。須菩提
T0228_.08.0659a22: 當知。衆生聚中少有行於般若波羅蜜多道
T0228_.08.0659a23: 者。多有行於聲聞縁覺道者亦復如是
T0228_.08.0659a24: 須菩提。又如衆生聚中少有修彼帝釋福業。
T0228_.08.0659a25: 但多修彼諸天子業。須菩提當知。衆生聚中
T0228_.08.0659a26: 少有修習般若波羅蜜多行者。多有修習聲
T0228_.08.0659a27: 聞縁覺行者。亦復如是。須菩提。又如衆生聚
T0228_.08.0659a28: 中少有修彼梵王福業。但多修彼諸梵衆業。
T0228_.08.0659a29: 須菩提當知。衆生聚中少有不退轉於阿耨
T0228_.08.0659b01: 多羅三藐三菩提者。多有退轉於阿耨多羅
T0228_.08.0659b02: 三藐三菩提者亦復如是。須菩提。以是義故
T0228_.08.0659b03: 當知衆生聚中。少有能發阿耨多羅三藐三
T0228_.08.0659b04: 菩提心者。於少能發心中又復少能如理修
T0228_.08.0659b05: 行者。於少能修行中。又復少能修習般若波
T0228_.08.0659b06: 羅蜜多相應行者。於少能修習相應行中。又
T0228_.08.0659b07: 復少能於阿耨多羅三藐三菩提住不退轉
T0228_.08.0659b08: 者。須菩提。是故諸菩薩摩訶薩若欲在少中
T0228_.08.0659b09: 少者應當修習般若波羅蜜多
T0228_.08.0659b10: 復次須菩提。若菩薩摩訶薩修學是般若波
T0228_.08.0659b11: 羅蜜多者。不生雜染心。不生疑惑心。不生憎
T0228_.08.0659b12: 嫉心。不生慳悋心。不生破戒心。不生瞋惱心。
T0228_.08.0659b13: 不生懈怠心。不生散亂心。不生愚癡心。又須
T0228_.08.0659b14: 菩提。菩薩摩訶薩應修學是般若波羅蜜多。
T0228_.08.0659b15: 何以故。此般若波羅蜜多能護諸波羅蜜多。
T0228_.08.0659b16: 能受諸波羅蜜多。能取諸波羅蜜多。能集諸
T0228_.08.0659b17: 波羅蜜多。能攝諸波羅蜜多。須菩提。譬如
T0228_.08.0659b18: 六十二見身見中攝諸波羅蜜多。於般若波
T0228_.08.0659b19: 羅蜜多中攝亦復如是。須菩提。又如士夫所
T0228_.08.0659b20: 有諸根。皆悉於其命根中攝。一切善法皆於
T0228_.08.0659b21: 般若波羅蜜多中攝。亦復如是。須菩提。又如
T0228_.08.0659b22: 士夫命根滅時諸根皆滅。菩薩摩訶薩亦復
T0228_.08.0659b23: 如是。若智慧滅時一切善法而亦隨滅。須菩
T0228_.08.0659b24: 提。是故菩薩摩訶薩若欲護諸波羅蜜多。若
T0228_.08.0659b25: 欲攝諸波羅蜜多者。應當修學是般若波羅
T0228_.08.0659b26: 蜜多。又菩薩摩訶薩若欲於一切衆生中福
T0228_.08.0659b27: 徳最勝爲上首者。應當修學是般若波羅蜜
T0228_.08.0659b28:
T0228_.08.0659b29: 復次佛言。須菩提。於汝意云何。三千大千世
T0228_.08.0659c01: 界一切衆生是爲多不。須菩提白佛言。世尊。
T0228_.08.0659c02: 但此閻浮提中所有衆生尚多無數。何況三
T0228_.08.0659c03: 千大千世界一切衆生。佛言。須菩提。假使如
T0228_.08.0659c04: 是三千大千世界一切衆生。一一修行皆住
T0228_.08.0659c05: 菩薩地。或有一人盡其壽命。以諸飮食衣服
T0228_.08.0659c06: 臥具醫藥及餘樂具。供養如是三千大千世
T0228_.08.0659c07: 界諸菩薩衆。此人以是因縁得福多不。須菩
T0228_.08.0659c08: 提言。甚多世尊。甚多善逝。佛言。須菩提。若
T0228_.08.0659c09: 復有人於一彈指頃。能修行是般若波羅蜜
T0228_.08.0659c10: 多者。其所得福倍勝於前。何以故。般若波羅
T0228_.08.0659c11: 蜜多廣大利益諸菩薩摩訶薩復能護助阿耨
T0228_.08.0659c12: 多羅三藐三菩提故。須菩提。是故諸菩薩摩
T0228_.08.0659c13: 訶薩若欲於一切衆生中最勝無上。若欲與
T0228_.08.0659c14: 一切衆生爲所依怙。若欲偏入諸佛境界。
T0228_.08.0659c15: 若欲具足佛功徳法。若欲得佛遊戲神通。若
T0228_.08.0659c16: 欲作佛大師子吼。若欲得佛諸所行處。若欲
T0228_.08.0659c17: 普以三千大千世界大會説法。須菩提。菩薩
T0228_.08.0659c18: 摩訶薩若欲成就如是等功徳利者。應學是
T0228_.08.0659c19: 般若波羅蜜多。學是般若波羅蜜多。不能圓
T0228_.08.0659c20: 滿諸功徳利者無有是處。須菩提白佛言。世
T0228_.08.0659c21: 尊。菩薩摩訶薩亦具足聲聞功徳利耶。佛言。
T0228_.08.0659c22: 須菩提。菩薩摩訶薩亦學是聲聞法。亦具足
T0228_.08.0659c23: 聲聞功徳之利。須菩提。菩薩摩訶薩雖如是
T0228_.08.0659c24: 學如是知得如是利而不於中生住著心。菩
T0228_.08.0659c25: 薩摩訶薩亦説彼聲聞法而不取是法。須菩
T0228_.08.0659c26: 提。若菩薩摩訶薩如是學者。能爲一切世
T0228_.08.0659c27: 間天人阿修羅等作大福田。而菩薩所作福
T0228_.08.0659c28: 田最上最勝。過餘聲聞縁覺所有福田。須菩
T0228_.08.0659c29: 提。如是學者是行般若波羅蜜多。得近一切
T0228_.08.0660a01: 智。不捨般若波羅蜜多。不離般若波羅蜜多。
T0228_.08.0660a02: 如是學者不退失一切智。遠離聲聞縁覺心。
T0228_.08.0660a03: 得近阿耨多羅三藐三菩提。須菩提。若菩薩
T0228_.08.0660a04: 摩訶薩作是念。此是般若波羅蜜多。此名般
T0228_.08.0660a05: 若波羅蜜多。學是般若波羅蜜多故當得一
T0228_.08.0660a06: 切智。須菩提。若如是分別者不名修學般若
T0228_.08.0660a07: 波羅蜜多。若菩薩摩訶薩於般若波羅蜜多
T0228_.08.0660a08: 不生分別。無知無見亦無所得。以如是不分
T0228_.08.0660a09: 別無知見無所得故。是名修學般若波羅蜜
T0228_.08.0660a10:
T0228_.08.0660a11:   幻喩品第二十六
T0228_.08.0660a12: 爾時帝釋天主即起是念。若菩薩摩訶薩修
T0228_.08.0660a13: 學是般若波羅蜜多者。尚能勝過一切衆生。
T0228_.08.0660a14: 何況成就阿耨多羅三藐三菩提者。是故當
T0228_.08.0660a15: 知若有人愛樂一切智者。彼人得大善利善
T0228_.08.0660a16: 自活命。何況能發阿耨多羅三藐三菩提心
T0228_.08.0660a17: 者。當知是人爲一切衆生共所敬愛。普能調
T0228_.08.0660a18: 御一切衆生。帝釋天主作是念已。即時化諸
T0228_.08.0660a19: 曼陀羅華。滿自掌中散於佛上。華散佛已合
T0228_.08.0660a20: 掌向佛作如是言。世尊。若有發阿耨多羅三
T0228_.08.0660a21: 藐三菩提心者。普願得成阿耨多羅三藐三
T0228_.08.0660a22: 菩提。普願圓滿一切佛法。圓滿一切智相應
T0228_.08.0660a23: 之法。圓滿自然智法。圓滿無漏法。普願一切
T0228_.08.0660a24: 衆生度生死岸證涅槃道。攝衆生心普令圓
T0228_.08.0660a25: 滿。世尊。我見生死中有種種苦。我不欲令初
T0228_.08.0660a26: 發阿耨多羅三藐三菩提心者。於一念中有
T0228_.08.0660a27: 所退轉。又不欲令已得安住阿耨多羅三藐
T0228_.08.0660a28: 三菩提者。於一念中或生退轉。是故我欲普
T0228_.08.0660a29: 令成就阿耨多羅三藐三菩提。何以故。能發
T0228_.08.0660b01: 心者廣大利益。悲愍一切世間天人阿修羅
T0228_.08.0660b02: 等。自得度已復於一切衆生起如是心。未解
T0228_.08.0660b03: 脱者普令解脱。未得度者普令得度。未涅槃
T0228_.08.0660b04: 者普令涅槃。世尊。若有善男子善女人。於初
T0228_.08.0660b05: 發心菩薩所。以彼所有諸功徳法生隨喜心。
T0228_.08.0660b06: 若於久修習菩薩所生隨喜心。若於住不退
T0228_.08.0660b07: 轉菩薩所生隨喜心。若於一生補處菩薩所
T0228_.08.0660b08: 生隨喜心。於如是等能生隨喜心。善男子善
T0228_.08.0660b09: 女人。當説何者得福徳多
T0228_.08.0660b10: 佛告帝釋天主言。憍尸迦。妙高山王尚可稱
T0228_.08.0660b11: 量知其限數。彼善男子善女人。以是諸隨喜
T0228_.08.0660b12: 心所獲福徳。不可稱量知其限數
T0228_.08.0660b13: 憍尸迦。又如四大洲界。亦可稱量知其限數。
T0228_.08.0660b14: 彼善男子善女人。以是諸隨喜心所獲福徳。
T0228_.08.0660b15: 不可稱量知其限數。憍尸迦。又如小千世界。
T0228_.08.0660b16: 亦可稱量知其限數。彼善男子善女人。以是
T0228_.08.0660b17: 諸隨喜心所獲福徳。不可稱量知其限數。憍
T0228_.08.0660b18: 尸迦。又如中千世界亦可稱量知其限數。彼
T0228_.08.0660b19: 善男子善女人。以是諸隨喜心所獲福徳。不
T0228_.08.0660b20: 可稱量知其限數。憍尸迦。又如三千大千世
T0228_.08.0660b21: 界亦可稱量知其限數。彼善男子善女人。以
T0228_.08.0660b22: 是諸隨喜心所獲福徳。不可稱量知其限數」
T0228_.08.0660b23: 帝釋天主白佛言。世尊。若有人不能於初發
T0228_.08.0660b24: 心菩薩所。乃至不能於一生補處菩薩所生
T0228_.08.0660b25: 隨喜心者。當知是人惡魔所著爲魔眷屬。從
T0228_.08.0660b26: 彼魔天命終而來生此。何以故。是諸隨喜心
T0228_.08.0660b27: 而能破壞諸惡魔故。又復若人能生諸隨喜
T0228_.08.0660b28: 心者。是人應以隨喜功徳迴向阿耨多羅三
T0228_.08.0660b29: 藐三菩提。以是迴向故而能増長阿耨多羅
T0228_.08.0660c01: 三藐三菩提。是故當知。能生如是諸隨喜心
T0228_.08.0660c02: 者。是人不離佛不離法不離僧。増長一切最
T0228_.08.0660c03: 勝功徳
T0228_.08.0660c04: 佛告帝釋天主言。如是如是。憍尸迦。若有人
T0228_.08.0660c05: 能生如是諸隨喜心者。是人不離佛不離法
T0228_.08.0660c06: 不離僧。増長一切最勝功徳。又憍尸迦。若善
T0228_.08.0660c07: 男子善女人。能生如是諸隨喜心者。當知是
T0228_.08.0660c08: 善男子善女人速得値佛
T0228_.08.0660c09: 帝釋天主白佛言。如是世尊。如是善逝。善男
T0228_.08.0660c10: 子善女人。能生如是諸隨喜心者。是善男子
T0228_.08.0660c11: 善女人速得値佛。又復以是隨喜善根力故。
T0228_.08.0660c12: 在在所生人所尊重恭敬讃歎。是善男子善
T0228_.08.0660c13: 女人。眼根清淨不觀惡色。耳根清淨不聞惡
T0228_.08.0660c14: 聲。鼻根清淨不嗅惡香。舌根清淨不了惡味。
T0228_.08.0660c15: 身根清淨不染非觸。又復不墮惡趣生人天
T0228_.08.0660c16: 道。何以故。是善男子善女人。成就無量無數
T0228_.08.0660c17: 隨喜善根故。常樂利樂一切衆生。以能生是
T0228_.08.0660c18: 隨喜心故。而能増長阿耨多羅三藐三菩提
T0228_.08.0660c19: 行。漸漸得成阿耨多羅三藐三菩提。是善男
T0228_.08.0660c20: 子善女人。得菩提已廣度無量無數衆生普
T0228_.08.0660c21: 令涅槃
T0228_.08.0660c22: 佛告帝釋天主言。憍尸迦。如汝所説皆是如
T0228_.08.0660c23: 來威神護念。若善男子善女人。能生如是諸
T0228_.08.0660c24: 隨喜心者。是善男子善女人深種善根。以是
T0228_.08.0660c25: 善根廣爲無量無數衆生作大利益。此因縁
T0228_.08.0660c26: 故而能増長一切善法。漸漸得成阿耨多羅
T0228_.08.0660c27: 三藐三菩提
T0228_.08.0660c28: 爾時尊者須菩提白佛言。世尊。心如幻故。云
T0228_.08.0660c29: 何以是心得阿耨多羅三藐三菩提耶。佛告
T0228_.08.0661a01: 尊者須菩提言。於意云何。汝見有心如幻耶。
T0228_.08.0661a02: 須菩提言。不也世尊。佛言。須菩提。汝見幻
T0228_.08.0661a03: 相可得耶。須菩提言。不也世尊。我不見有心
T0228_.08.0661a04: 如幻。亦不見幻相可得。佛言。須菩提。言汝
T0228_.08.0661a05: 以是心相可得阿耨多羅三藐三菩提耶。須
T0228_.08.0661a06: 菩提言。不也世尊。佛言須菩提於意云何。若
T0228_.08.0661a07: 不見有心。如幻。及幻相者。離是心是相。汝
T0228_.08.0661a08: 見有法可得阿耨多羅三藐三菩提耶。須菩
T0228_.08.0661a09: 提言。不也世尊。離如幻心及彼幻相。亦不見
T0228_.08.0661a10: 有法可得阿耨多羅三藐三菩提。世尊。若離
T0228_.08.0661a11: 如幻心及離幻相有法可見者。是法亦不可
T0228_.08.0661a12: 説是有是無。是故一切法畢竟離中不可説
T0228_.08.0661a13: 有不可説無。若一切法畢竟離故。阿耨多羅
T0228_.08.0661a14: 三藐三菩提亦畢竟離。般若波羅蜜多亦畢
T0228_.08.0661a15: 竟離。以一切法畢竟離故。即無法可修亦無
T0228_.08.0661a16: 法可得。以一切法無所得故。阿耨多羅三藐
T0228_.08.0661a17: 三菩提亦不可得。以是畢竟離故菩薩摩訶
T0228_.08.0661a18: 薩亦畢竟離。世尊。菩薩摩訶薩因般若波羅
T0228_.08.0661a19: 蜜多故。得阿耨多羅三藐三菩提。而菩薩摩
T0228_.08.0661a20: 訶薩畢竟離。阿耨多羅三藐三菩提亦竟畢
T0228_.08.0661a21: 離。若菩薩摩訶薩得阿耨多羅三藐三菩提
T0228_.08.0661a22: 者。云何以離得離耶
T0228_.08.0661a23: 佛讃須菩提言。善哉善哉。須菩提。如是如是。
T0228_.08.0661a24: 一切法畢竟離。般若波羅蜜多亦畢竟離。阿
T0228_.08.0661a25: 耨多羅三藐三菩提亦畢竟離。菩薩摩訶薩
T0228_.08.0661a26: 亦畢竟離。而諸菩薩摩訶薩於是法中。如實
T0228_.08.0661a27: 了知般若般羅蜜多畢竟離故。即非般若波
T0228_.08.0661a28: 羅蜜多。須菩提。是故諸菩薩摩訶薩。雖因般
T0228_.08.0661a29: 若波羅蜜多故。得阿耨多羅三藐三菩提。而
T0228_.08.0661b01: 於是中無法可取。無法可得。以無取無得故。
T0228_.08.0661b02: 菩薩摩訶薩。雖得阿耨多羅三藐三菩提。而
T0228_.08.0661b03: 非以離得離
T0228_.08.0661b04: 須菩提白佛言。世尊。如我解佛所説義。此甚
T0228_.08.0661b05: 深義菩薩摩訶薩行者是爲甚難。佛言。須菩
T0228_.08.0661b06: 提。如是如是。此甚深義菩薩摩訶薩行者是
T0228_.08.0661b07: 爲甚難。須菩提。若菩薩摩訶薩行此甚深義
T0228_.08.0661b08: 者。不於中道取證聲聞縁覺之果斯爲甚難。
T0228_.08.0661b09: 須菩提白佛言。世尊。如我解佛所説義。菩薩
T0228_.08.0661b10: 摩訶薩所爲非難。何以故。一切法無所得無
T0228_.08.0661b11: 所證。以無得無證故。是中無證者無所證無
T0228_.08.0661b12: 所用證法。是故菩薩摩訶薩所爲非難。世尊。
T0228_.08.0661b13: 若菩薩摩訶薩聞作是説。不驚不怖不退不
T0228_.08.0661b14: 沒者。當知彼菩薩摩訶薩。是爲行般若波羅
T0228_.08.0661b15: 蜜多。雖如是行亦不見我行般若波羅蜜多。
T0228_.08.0661b16: 若如是不見所行般若波羅蜜多相故。是菩
T0228_.08.0661b17: 薩摩訶薩。得近阿耨多羅三藐三菩提。即能
T0228_.08.0661b18: 遠離聲聞縁覺之地。是行般若波羅蜜多。世
T0228_.08.0661b19: 尊。譬如虚空不作是念。是遠是近。何以故。虚
T0228_.08.0661b20: 空無分別故。般若波羅蜜多亦復如是不作
T0228_.08.0661b21: 是念。阿耨多羅三藐三菩提去我近。聲聞縁
T0228_.08.0661b22: 覺地去我遠。何以故。般若波羅蜜多無分別
T0228_.08.0661b23: 故。又如幻所化人不作是念。彼幻師去我近
T0228_.08.0661b24: 餘觀者去我遠。何以故。幻所化人無分別
T0228_.08.0661b25: 故。般若波羅蜜多亦復如是不作是念。阿耨
T0228_.08.0661b26: 多羅三藐三菩提去我近。聲聞縁覺地去我
T0228_.08.0661b27: 遠。何以故。般若波羅蜜多無分別故。又如諸
T0228_.08.0661b28: 影不作是念。影所因者去我近。非所因者去
T0228_.08.0661b29: 我遠。何以故。影無分別故。般若波羅蜜多亦
T0228_.08.0661c01: 復如是不作是念。阿耨多羅三藐三菩提去
T0228_.08.0661c02: 我近。聲聞縁覺地去我遠。何以故。般若波羅
T0228_.08.0661c03: 蜜多無分別故。又如如來於一切衆生無憎
T0228_.08.0661c04: 無愛。何以故。如來一切憎愛斷故。般若波羅
T0228_.08.0661c05: 蜜多亦復如是無憎無愛。何以故。般若波羅
T0228_.08.0661c06: 蜜多非憎愛法。又如如來離諸分別。何以故。
T0228_.08.0661c07: 如來一切分別斷故。般若波羅蜜多亦復如
T0228_.08.0661c08: 是離諸分別。何以故。般若波羅蜜多無分別
T0228_.08.0661c09: 故。又如佛所化人不作是念。阿耨多羅三藐
T0228_.08.0661c10: 三菩提去我近。聲聞縁覺地去我遠。何以故。
T0228_.08.0661c11: 化人無分別故。般若波羅蜜多亦復如是不
T0228_.08.0661c12: 作是念。阿耨多羅三藐三菩提去我近。聲聞
T0228_.08.0661c13: 縁覺地去我遠。何以故。般若波羅蜜多無分
T0228_.08.0661c14: 別故。又如佛所化人隨所作事悉能成辦。雖
T0228_.08.0661c15: 所成辦而無分別。何以故。化人無分別故。般
T0228_.08.0661c16: 若波羅蜜多亦復如是。若一切法隨所修習
T0228_.08.0661c17: 悉能成辦。何以故。般若波羅蜜多無分別故。
T0228_.08.0661c18: 又如工巧師。以其方便用機關木作男女相。
T0228_.08.0661c19: 隨所作事悉能成辦。雖所成辦而無分別。何
T0228_.08.0661c20: 以故。巧幻所作故。世尊。般若波羅蜜多亦
T0228_.08.0661c21: 復如是。若一切法隨所修習悉能成辦。雖有
T0228_.08.0661c22: 所成而無分別。何以故。般若波羅蜜多無分
T0228_.08.0661c23: 別故
T0228_.08.0661c24: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0661c25: 第二十一
T0228_.08.0661c26:
T0228_.08.0661c27:
T0228_.08.0661c28:
T0228_.08.0661c29:
T0228_.08.0662a01:
T0228_.08.0662a02:
T0228_.08.0662a03: *佛説佛母出生三法藏般若
T0228_.08.0662a04: 波羅蜜多經卷第二十二
T0228_.08.0662a05:  *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0662a06: 傳法大師*賜紫*臣施*護奉 詔*譯 
T0228_.08.0662a07:   堅固義品第二十七
T0228_.08.0662a08: 爾時尊者舍利子。謂尊者須菩提言。若菩薩
T0228_.08.0662a09: 摩訶薩。行此甚深般若波羅蜜多者是行堅
T0228_.08.0662a10: 固義。須菩提言。如是如是。舍利子。菩薩摩訶
T0228_.08.0662a11: 薩行此甚深般若波羅蜜多者是行堅固義
T0228_.08.0662a12: 爾時有欲界千天子衆作如是念。菩薩摩訶
T0228_.08.0662a13: 薩爲阿耨多羅三藐三菩提故。行此甚深般
T0228_.08.0662a14: 若波羅蜜多。雖復了諸法相入諸法性。而不
T0228_.08.0662a15: 安住聲聞縁覺所證實際。以是縁故所應敬
T0228_.08.0662a16: 禮。爾時尊者須菩提。知其念即謂言諸天
T0228_.08.0662a17: 子。菩薩摩訶薩行此甚深般若波羅蜜多。而
T0228_.08.0662a18: 不證彼聲聞縁覺實際者亦未足爲難。何以
T0228_.08.0662a19: 故。若菩薩摩訶薩。被精進鎧欲度無量無數
T0228_.08.0662a20: 無邊衆生。普令安住大般涅槃斯爲難事。所
T0228_.08.0662a21: 以者何。衆生畢竟離故無所有。以無所有故
T0228_.08.0662a22: 不可得衆生相。是故衆生不可得度。諸天子。
T0228_.08.0662a23: 若菩薩欲度衆生者爲欲度虚空。何以故。虚
T0228_.08.0662a24: 空離故衆生亦離。虚空無所有故衆生亦無
T0228_.08.0662a25: 所有。畢竟無有衆生可得。諸菩薩摩訶薩。爲
T0228_.08.0662a26: 欲度者是爲難事。諸天子。如人與彼虚空共
T0228_.08.0662a27: 鬪佛説衆生相不可得亦復如是。何以故。衆
T0228_.08.0662a28: 生離故色亦離。衆生離故受想行識亦離。衆
T0228_.08.0662a29: 生離故乃至一切法亦離。諸天子。若菩薩摩
T0228_.08.0662b01: 訶薩聞作是説。不驚不怖不退不沒者。當知
T0228_.08.0662b02: 是爲行般若波羅蜜多。爾時世尊。告尊者須
T0228_.08.0662b03: 菩提言。何因縁故。菩薩摩訶薩聞作是。説。
T0228_.08.0662b04: 不驚不怖不退不沒耶。須菩提言。一切法離
T0228_.08.0662b05: 故不沒。何以故。世尊。沒者不可得沒法不可
T0228_.08.0662b06: 得。而所沒處亦不可得。以是因縁菩薩摩訶
T0228_.08.0662b07: 薩聞作是説。不驚不怖不退不沒。佛言。須菩
T0228_.08.0662b08: 提。如是如是。若菩薩摩訶薩聞作是説。不驚
T0228_.08.0662b09: 不怖不退不沒者。是行般若波羅蜜多
T0228_.08.0662b10: 須菩提白佛言。世尊。若菩薩摩訶薩。修行是
T0228_.08.0662b11: 般若波羅蜜多者。常得大梵天王。帝釋天主。
T0228_.08.0662b12: 大自在天。并餘欲界諸天子衆。尊重恭敬頂
T0228_.08.0662b13: 禮稱讃」佛言。須菩提。非但大梵天王帝釋
T0228_.08.0662b14: 天主。大自在天。并餘欲界諸天子衆。尊重恭
T0228_.08.0662b15: 敬頂禮稱讃。所有梵衆天。梵輔天。大梵天。少
T0228_.08.0662b16: 光天。無量光天。光音天。少淨天。無量淨天。
T0228_.08.0662b17: 遍淨天。無雲天。福生天。廣果天。無煩天。無
T0228_.08.0662b18: 熱天。善見天。善現天。色究竟天。如是等天上
T0228_.08.0662b19: 諸天子衆。亦常尊重恭敬頂禮稱讃。是修行
T0228_.08.0662b20: 般若波羅蜜多菩薩摩訶薩。又十方無量阿
T0228_.08.0662b21: 僧祇世界。諸佛如來應供正等正覺現住説
T0228_.08.0662b22: 法者。常以佛眼觀察是修行般若波羅蜜多
T0228_.08.0662b23: 菩薩摩訶薩。又復以佛威神常所護念。須菩
T0228_.08.0662b24: 提。是菩薩摩訶薩。以修行般若波羅蜜多故。
T0228_.08.0662b25: 即得不退轉於阿耨多羅三藐三菩提。諸惡
T0228_.08.0662b26: 魔衆伺不得便。須菩提。假使三千大千世界
T0228_.08.0662b27: 所有衆生。一一皆化作諸惡魔。是諸魔衆亦
T0228_.08.0662b28: 復不能於彼修行般若波羅蜜多菩薩摩訶薩
T0228_.08.0662b29: 所伺得其便。又須菩提。且置是三千大千世
T0228_.08.0662c01: 界。如前所説。假使如兢伽沙數世界一切衆
T0228_.08.0662c02: 生。一一皆化作諸惡魔。是諸魔衆亦復不能
T0228_.08.0662c03: 於彼修行般若波羅蜜多菩薩摩訶薩所伺得
T0228_.08.0662c04: 其便。須菩提當知。修行般若波羅蜜多菩薩
T0228_.08.0662c05: 摩訶薩。成就二法不爲諸魔伺得其便。何等
T0228_.08.0662c06: 爲二。所謂觀一切法空。不捨一切衆生。是爲
T0228_.08.0662c07: 二法。須菩提。復有二法。菩薩摩訶薩能成就
T0228_.08.0662c08: 故。不爲諸魔伺得其便。何等爲二。所謂如説
T0228_.08.0662c09: 能行。諸佛稱讃。是爲二法。又須菩提。若菩
T0228_.08.0662c10: 薩摩訶薩。如是行般若波羅蜜多者。有諸天
T0228_.08.0662c11: 子常來其所。瞻禮恭敬作如是言。善男子。汝
T0228_.08.0662c12: 速修行是般若波羅蜜多。速證阿耨多羅三
T0228_.08.0662c13: 藐三菩提。何以故。善男子。汝修行是般若波
T0228_.08.0662c14: 羅蜜多故。能與無依衆生而作依怙。無救衆
T0228_.08.0662c15: 生而爲救度。無歸衆生爲作所歸。無舍衆生
T0228_.08.0662c16: 爲作住舍。無趣衆生而爲作趣。無洲衆生而
T0228_.08.0662c17: 爲作洲。不識畢竟道者爲示畢竟道。不識正
T0228_.08.0662c18: 道者爲示正道。在黒闇者爲作光明。菩薩摩
T0228_.08.0662c19: 訶薩行般若波羅蜜多者。成就如是功徳。須
T0228_.08.0662c20: 菩提。又菩薩摩訶薩行是般若波羅蜜多者。
T0228_.08.0662c21: 現在十方無量阿僧祇世界諸佛世尊。與彼
T0228_.08.0662c22: 菩薩聲聞大衆圍繞演説法時。常所稱讃是
T0228_.08.0662c23: 菩薩所有功徳。及其名字族氏色相威力。須
T0228_.08.0662c24: 菩提。如我今時集會説法。常所稱讃阿閦佛
T0228_.08.0662c25: 刹中。寶幢菩薩及彼刹中餘諸菩薩修梵行
T0228_.08.0662c26: 者。所有功徳名字族氏色相威力。須菩提。諸
T0228_.08.0662c27: 佛刹中亦復如是。彼彼佛會演説法時。亦常
T0228_.08.0662c28: 稱讃我刹土中修行般若波羅蜜多者。及餘
T0228_.08.0662c29: 菩薩修梵行者所有功徳名字族氏色相威
T0228_.08.0663a01: 力。須菩提白佛言。世尊。諸佛世尊演説法時。
T0228_.08.0663a02: 普皆稱讃諸菩薩摩訶薩所有功徳名字族氏
T0228_.08.0663a03: 色相威力耶。佛言。不也須菩提。諸佛世尊演
T0228_.08.0663a04: 説法時。於諸菩薩摩訶薩。有稱讃者有不稱
T0228_.08.0663a05: 讃者。須菩提言。何等菩薩是稱讃者。佛言。須
T0228_.08.0663a06: 菩提。所有住不退轉菩薩摩訶薩。諸佛世尊
T0228_.08.0663a07: 常所稱讃。須菩提言。若未住不退轉者。諸佛
T0228_.08.0663a08: 世尊所稱讃不。佛言。須菩提。有菩薩摩訶薩。
T0228_.08.0663a09: 雖未安住不退轉地。諸佛世尊亦常稱讃。彼
T0228_.08.0663a10: 復云何。所謂菩薩摩訶薩。若學阿閦如來本
T0228_.08.0663a11: 爲菩薩時所行道法者。是菩薩雖未安住不
T0228_.08.0663a12: 退轉地。亦爲諸佛常所稱讃。又須菩提。若菩
T0228_.08.0663a13: 薩摩訶薩。學寶幢菩薩所行道法者。是菩薩
T0228_.08.0663a14: 雖未安住不退轉地。亦爲諸佛常所稱讃。又
T0228_.08.0663a15: 須菩提。若菩薩摩訶薩行般若波羅蜜多故。
T0228_.08.0663a16: 信解一切法無生。而未能證得無生法忍。又
T0228_.08.0663a17: 信解一切法寂靜。而於不退轉地中。未能自
T0228_.08.0663a18: 在得一切法寂靜。是菩薩亦爲諸佛常所稱
T0228_.08.0663a19: 讃。又須菩提。若菩薩摩訶薩得諸佛世尊共
T0228_.08.0663a20: 所稱讃者。必當安住不退轉地。遠離聲聞縁
T0228_.08.0663a21: 覺之心。決定得授阿耨多羅三藐三菩提記。
T0228_.08.0663a22: 何故菩薩摩訶薩。得彼諸佛共稱讃耶。爲菩
T0228_.08.0663a23: 薩摩訶薩能行是般若波羅蜜多故
T0228_.08.0663a24: 復次須菩提。若菩薩摩訶薩聞此甚深般若
T0228_.08.0663a25: 波羅蜜多。不疑不悔不難不沒者是菩薩摩
T0228_.08.0663a26: 訶薩當於阿閦如來應供正等正覺所。及彼
T0228_.08.0663a27: 刹中諸菩薩所。亦得聞是般若波羅蜜多法
T0228_.08.0663a28: 門。聞已信解隨信解已得不退轉。須菩提。若
T0228_.08.0663a29: 有聞是法門生信解者尚獲如是功徳。何況
T0228_.08.0663b01: 若能隨所信解。如理安住如理而行。如如所
T0228_.08.0663b02: 住住一切智。須菩提白佛言。世尊。離如無法
T0228_.08.0663b03: 可得。當以何法於如中住。當以何法得阿耨
T0228_.08.0663b04: 多羅三藐三菩提。當以何法可説。佛言。須菩
T0228_.08.0663b05: 提。如汝所説離如無法可得。當以何法於如
T0228_.08.0663b06: 中住。當以何法得阿耨多羅三藐三菩提。當
T0228_.08.0663b07: 以何法可説者。如是如是。須菩提。離如無法
T0228_.08.0663b08: 可得。於如中住如尚不可得。何況有住如者。
T0228_.08.0663b09: 如中尚無阿耨多羅三藐三菩提。何況。有證
T0228_.08.0663b10: 者。是故無所證無證者無所用證法。如中尚
T0228_.08.0663b11: 無法可得。何況有説法者
T0228_.08.0663b12: 爾時帝釋天主白佛言。世尊。般若波羅蜜多
T0228_.08.0663b13: 最上甚深。若菩薩摩訶薩。爲欲成就阿耨多
T0228_.08.0663b14: 羅三藐三菩提故。若聞是説無法可住無法
T0228_.08.0663b15: 可證無法可説。於是中不疑不悔不難不沒
T0228_.08.0663b16: 者。當知是菩薩摩訶薩所爲甚難。時尊者須
T0228_.08.0663b17: 菩提。即謂帝釋天主言。憍尸迦。如汝所言。
T0228_.08.0663b18: 菩薩摩訶薩若聞此甚深法。不疑不悔不難
T0228_.08.0663b19: 不沒是爲甚難者。憍尸迦。於一切法空中有
T0228_.08.0663b20: 何法可得疑悔難沒耶。帝釋天主。白尊者須
T0228_.08.0663b21: 菩提言。尊者有所樂説皆因於空。而於是中
T0228_.08.0663b22: 亦無所礙。譬如仰射虚空箭去無礙。尊者所
T0228_.08.0663b23: 説無礙亦然。帝釋天主作是説已即白佛言。
T0228_.08.0663b24: 世尊。如我所説是隨如來説是隨法語答不。
T0228_.08.0663b25: 佛告帝釋天主言。憍尸迦。如是如是。如汝所
T0228_.08.0663b26: 説。是隨如來説名爲正説。是隨法語答名爲
T0228_.08.0663b27: 正答。憍尸迦。彼須菩提有所樂説皆因於空。
T0228_.08.0663b28: 而般若波羅蜜多尚不可得。何況有行般若
T0228_.08.0663b29: 波羅蜜多者。阿耨多羅三藐三菩提尚不可
T0228_.08.0663c01: 得。何況有證阿耨多羅三藐三菩提者。一切
T0228_.08.0663c02: 智尚不可得。何況有證一切智者。眞如尚不
T0228_.08.0663c03: 可得。何況有住如者。無生法尚不可得。何況
T0228_.08.0663c04: 有證無生者。菩薩尚不可得。何況有求菩提
T0228_.08.0663c05: 者。十力尚不可得。何況有具是力者。四無所
T0228_.08.0663c06: 畏尚不可得。何況有成就無所畏者。法尚不
T0228_.08.0663c07: 可得。何況有説法者。憍尸迦。彼須菩提如是
T0228_.08.0663c08: 樂行一切法遠離。行一切法無所得行。須菩
T0228_.08.0663c09: 提。行如是行。比諸菩薩摩訶薩行般若波羅
T0228_.08.0663c10: 蜜多行。百分不及一。千分不及一。百千分不
T0228_.08.0663c11: 及一。倶胝分不及一。百千倶胝分不及一。百
T0228_.08.0663c12: 千倶胝那&T011774;多分不及一。算分數分及譬喩
T0228_.08.0663c13: 分。乃至烏波尼殺曇分皆不及一。憍尸迦。唯
T0228_.08.0663c14: 除如來所行。餘諸菩薩摩訶薩。行是般若波
T0228_.08.0663c15: 羅蜜多行者。於一切行中最上最大最勝最
T0228_.08.0663c16: 妙。無上中無上無等無等等。非一切聲聞縁
T0228_.08.0663c17: 覺而能等比。是故憍尸迦。若善男子善女人。
T0228_.08.0663c18: 欲於一切衆生中。最上最大最勝最妙。無上
T0228_.08.0663c19: 中無上無等無等等者。當學菩薩摩訶薩行。
T0228_.08.0663c20: 是般若波羅蜜多
T0228_.08.0663c21:   散華縁品第二十八之一
T0228_.08.0663c22: 爾時復有三十三天諸天子衆。各各持以
T0228_.08.0663c23: 曼陀羅華摩訶曼陀羅華。來詣佛所而散
T0228_.08.0663c24: 是華。即時會中有六萬苾芻倶從座起。偏袒
T0228_.08.0663c25: 右肩右膝著地。合掌恭敬住立佛前。時諸苾
T0228_.08.0663c26: 芻以佛威神力故。各各掌中自然盈滿曼陀
T0228_.08.0663c27: 羅華摩訶曼陀羅華。即以此華散於佛上。華
T0228_.08.0663c28: 佛已咸作是言。世尊。我等皆修是般若
T0228_.08.0663c29: 波羅蜜多。皆行如是無上勝行
T0228_.08.0664a01: 爾時世尊。即從口門放大光明。所謂青黄赤
T0228_.08.0664a02: 白等種種色光。遍照無量無邊佛刹乃至梵
T0228_.08.0664a03: 界。普遍照耀已其光旋還。繞佛三匝却從世
T0228_.08.0664a04: 尊頂門而入
T0228_.08.0664a05: 爾時尊者阿難。即從座起遍袒右肩右膝著
T0228_.08.0664a06: 地。合掌向佛作如是言。何因何縁放斯光明。
T0228_.08.0664a07: 若無因縁如來應供正等正覺不放光明。佛
T0228_.08.0664a08: 告尊者阿難言。汝今當知此六萬苾芻。於未
T0228_.08.0664a09: 來世星宿劫中皆得成佛。同名散華如來應
T0228_.08.0664a10: 供正等正覺出現世間。是諸如來所有壽量
T0228_.08.0664a11: 二萬劫數皆悉同等。正法住世亦二萬劫。是
T0228_.08.0664a12: 諸佛會有聲聞衆。彼彼數量亦復相等。阿難
T0228_.08.0664a13: 當知。此六萬苾芻從是已後在在所生。於佛
T0228_.08.0664a14: 法中出家修道。所向方處王城聚落。悉以正
T0228_.08.0664a15: 法爲人演説。隨説法處彼彼世界。常雨五色
T0228_.08.0664a16: 種種妙華而爲供養。是諸苾芻在在處處作
T0228_.08.0664a17: 大利益。乃至最後得成正覺。是故阿難。若
T0228_.08.0664a18: 菩薩摩訶薩。樂欲行彼最上行者。應當行是
T0228_.08.0664a19: 般若波羅蜜多。又復阿難。若能行是般若波
T0228_.08.0664a20: 羅蜜多者。當知皆從人間命終。或知足天命
T0228_.08.0664a21: 終已後而來生此。何以故。人間及知足天。於
T0228_.08.0664a22: 般若波羅蜜多易所修行故。又復阿難。若菩
T0228_.08.0664a23: 薩摩訶薩。行此般若波羅蜜多者。當知是菩
T0228_.08.0664a24: 摩薩。常得諸佛共所觀察。又復阿難。
T0228_.08.0664a25: 若菩薩摩訶薩。於此般若波羅蜜多法門。受
T0228_.08.0664a26: 持讀誦記念思惟乃至書寫已。復爲他人如
T0228_.08.0664a27: 理表示如實教授。如所利益如理生喜。如是
T0228_.08.0664a28: 行者。當知是菩薩摩訶薩。於如來應供正等
T0228_.08.0664a29: 正覺所深種善根。非於聲聞縁覺所而種善
T0228_.08.0664b01: 根。何以故。般若波羅蜜多善根勝故。又復阿
T0228_.08.0664b02: 難。若菩薩摩訶薩。於此般若波羅蜜多法門。
T0228_.08.0664b03: 受持讀誦記念思惟。爲人演説乃至書寫者。
T0228_.08.0664b04: 是菩薩摩訶薩常得親近現在諸佛聽受正
T0228_.08.0664b05: 法。又復阿難。若菩薩摩訶薩。聞此般若波羅
T0228_.08.0664b06: 蜜多法門。而於是中不違不逆不毀不謗者。
T0228_.08.0664b07: 當知是菩薩摩訶薩。於先佛所已種善根。何
T0228_.08.0664b08: 以故。菩薩摩訶薩行是般若波羅蜜多故。而
T0228_.08.0664b09: 能成就阿耨多羅三藐三菩提。是故阿難。我
T0228_.08.0664b10: 今於一切世間天人阿修羅衆中。以是般若
T0228_.08.0664b11: 波羅蜜多正法囑累於汝汝當於此般若波羅
T0228_.08.0664b12: 蜜多正法。憶念受持宣通流布。令得久住而
T0228_.08.0664b13: 不斷滅。阿難於我。所説一切法中。唯除般若
T0228_.08.0664b14: 波羅蜜多不可忘失。若有人受持此法門時。
T0228_.08.0664b15: 乃至一字一句錯悞忘失者其罪甚重。是人
T0228_.08.0664b16: 不令我心生喜。若於餘法有所忘失其罪乃
T0228_.08.0664b17: 輕。何以故。般若波羅蜜多微妙甚深。若人於
T0228_.08.0664b18: 此法門。不生尊重恭敬。不能瞻禮供養者。當
T0228_.08.0664b19: 知是人於過去未來現在諸佛世尊。不生尊
T0228_.08.0664b20: 重恭敬。不能瞻禮供養。是人不令我心生喜。
T0228_.08.0664b21: 何以故。般若波羅蜜多。即是過去未來現在
T0228_.08.0664b22: 佛母。出生諸佛及一切智。是故阿難。我今以
T0228_.08.0664b23: 是般若波羅蜜多正法囑累於汝。若此正法
T0228_.08.0664b24: 欲斷滅時。汝當受持宣通流布使不斷滅。又
T0228_.08.0664b25: 復汝於此法所有文字章句。分明記憶無令
T0228_.08.0664b26: 忘失。如理作意思惟修習。廣爲他人解釋其
T0228_.08.0664b27: 義。勸令受持讀誦書寫。何以故。此般若波羅
T0228_.08.0664b28: 蜜多。即是過去未來現在諸佛法身故。又復
T0228_.08.0664b29: 阿難。若人於我生歡喜心尊重恭敬瞻禮供
T0228_.08.0664c01: 養者。是人即以此心。當於般若波羅蜜多法
T0228_.08.0664c02: 門尊重恭敬瞻禮供養。即同供養於我。亦同
T0228_.08.0664c03: 供養過去未來現在諸佛。又復阿難。若人於
T0228_.08.0664c04: 我愛樂不捨者。當於般若波羅蜜多愛樂不
T0228_.08.0664c05: 捨。憶念受持宣通流布使不斷滅。阿難。我今
T0228_.08.0664c06: 以是囑累因縁付囑於汝但且略説。欲廣説
T0228_.08.0664c07: 者若一劫若過一劫。乃至百千倶胝劫數説
T0228_.08.0664c08: 不能盡。又復阿難。所有過去未來現在諸佛
T0228_.08.0664c09: 世尊。於一切世間天人阿修羅衆中而爲大
T0228_.08.0664c10: 師。般若波羅蜜多亦復如是。於一切世間天
T0228_.08.0664c11: 人阿修羅衆中而爲大師。何以故。此般若波
T0228_.08.0664c12: 羅蜜多。有大因縁能爲一切世間天人阿修
T0228_.08.0664c13: 羅等作大利益。又復阿難。若人不離此般若
T0228_.08.0664c14: 波羅蜜多法門。能於其中受持讀誦記念思
T0228_.08.0664c15: 惟。爲人演説乃至書寫者。此即是我所行教
T0228_.08.0664c16: 化。是人即爲不離佛不離法不離僧。而能護
T0228_.08.0664c17: 助過去未來現在諸佛世尊阿耨多羅三藐三
T0228_.08.0664c18: 菩提。何以故。所有諸佛阿耨多羅三藐三菩
T0228_.08.0664c19: 提。皆從般若波羅蜜多所出生故。阿難。若過
T0228_.08.0664c20: 去諸佛如來應供正等正覺。阿耨多羅三藐
T0228_.08.0664c21: 三菩提。皆從是般若波羅蜜多生。若未來諸
T0228_.08.0664c22: 佛如來應供正等正覺。阿耨多羅三藐三菩
T0228_.08.0664c23: 提。亦從是般若波羅蜜多生。干今現在十方
T0228_.08.0664c24: 無量阿僧祇世界現住説法者如來應供正等
T0228_.08.0664c25: 正覺。阿耨多羅三藐三菩提。亦從是般若波
T0228_.08.0664c26: 羅蜜多生。是故阿難。若菩薩摩訶薩。欲得阿
T0228_.08.0664c27: 耨多羅三藐三菩提者。當善學諸波羅蜜多。
T0228_.08.0664c28: 學是諸波羅蜜多者。即學般若波羅蜜多。何
T0228_.08.0664c29: 以故。般若波羅蜜多而能出生諸波羅蜜多
T0228_.08.0665a01: 故。又此般若波羅蜜多。是諸菩薩母。而能出
T0228_.08.0665a02: 生諸菩薩故。而諸波羅蜜多亦能出生阿耨
T0228_.08.0665a03: 多羅三藐三菩提。何以故。諸波羅蜜多。皆從
T0228_.08.0665a04: 般若波羅蜜多中來。由是般若波羅蜜多所
T0228_.08.0665a05: 生諸波羅蜜多。亦能助阿耨多羅三藐三菩
T0228_.08.0665a06: 提。是故諸菩薩摩訶薩。欲得阿耨多羅三藐
T0228_.08.0665a07: 三菩提者。應當善學諸波羅蜜多
T0228_.08.0665a08: 復次阿難。汝當諦聽。我今以是般若波羅蜜
T0228_.08.0665a09: 多正法第二第三重。復囑累於汝。汝當憶念
T0228_.08.0665a10: 受持愼勿忘失。此法若欲滅時。汝可護助宣
T0228_.08.0665a11: 通流布無令斷滅。阿難。此般若波羅蜜多。是
T0228_.08.0665a12: 諸如來應供正等正覺無盡法藏。何以故。所
T0228_.08.0665a13: 有過去諸佛如來應供正等正覺。廣爲一切
T0228_.08.0665a14: 衆生説此般若波羅蜜多無盡法藏。令諸衆
T0228_.08.0665a15: 生普得阿耨多羅三藐三菩提。未來諸佛如
T0228_.08.0665a16: 來應供正等正覺。亦爲一切衆生説此般若
T0228_.08.0665a17: 波羅蜜多無盡法藏。令諸衆生普得阿耨多
T0228_.08.0665a18: 羅三藐三菩提。于今現在十方無量阿僧祇
T0228_.08.0665a19: 世界現住説法者。諸佛如來應供正等正覺。
T0228_.08.0665a20: 亦爲一切衆生。説此般若波羅蜜多無盡法
T0228_.08.0665a21: 藏。令諸衆生普得阿耨多羅三藐三菩提。又
T0228_.08.0665a22: 復阿難。若聲聞乘人以聲聞法。普爲三千大
T0228_.08.0665a23: 千世界一切衆生。如應宣説悉令證得阿羅
T0228_.08.0665a24: 漢果是利不虚。阿難。彼諸阿羅漢所有布施
T0228_.08.0665a25: 持戒修定功徳。於汝意云何。是爲多不。阿難
T0228_.08.0665a26: 白佛言。甚多世尊。甚多善逝。佛言阿難。彼
T0228_.08.0665a27: 福雖多。不如菩薩以此般若波羅蜜多中相
T0228_.08.0665a28: 應一法。普爲衆生如理宣説。是菩薩摩訶薩
T0228_.08.0665a29: 得福甚多。又菩薩摩訶薩。於此般若波羅蜜
T0228_.08.0665b01: 多法門。能一日中爲餘菩薩摩訶薩如理宣
T0228_.08.0665b02: 説者得福倍多。阿難。且置一日。若能從旦至
T0228_.08.0665b03: 於食時。復置從旦至於食時。若能一漏刻間。
T0228_.08.0665b04: 置是一漏刻間。若能一須臾。置一須臾。若能
T0228_.08.0665b05: 一羅嚩。置一羅嚩。若能一刹那。如是一刹那
T0228_.08.0665b06: 間。以此般若波羅蜜多法門。爲餘菩薩摩訶
T0228_.08.0665b07: 薩如理宣説者。當知是菩薩摩訶薩。其所得
T0228_.08.0665b08: 福亦復倍多。阿難。若菩薩摩訶薩。能如是法
T0228_.08.0665b09: 施衆生者。不可以聲聞縁覺善根福徳而相
T0228_.08.0665b10: 等比。何以故。是菩薩摩訶薩。不退轉於阿耨
T0228_.08.0665b11: 多羅三藐三菩提
T0228_.08.0665b12: *佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0665b13: 第二十二
T0228_.08.0665b14:
T0228_.08.0665b15:
T0228_.08.0665b16:
T0228_.08.0665b17: *佛説佛母出生三法藏般若
T0228_.08.0665b18: 波羅蜜多經卷第二十三
T0228_.08.0665b19:  *西*天譯經三藏朝奉大夫試光祿卿
T0228_.08.0665b20: 傳法大師*賜紫*臣施*護奉 詔*譯 
T0228_.08.0665b21:   散華縁品第二十八之二
T0228_.08.0665b22: 爾時世尊。説是般若波羅蜜多正法時。於大
T0228_.08.0665b23: 會中現神通相。而此衆會菩薩摩訶薩。苾芻
T0228_.08.0665b24: 苾芻尼優婆塞優婆夷天龍夜叉乾闥婆阿修
T0228_.08.0665b25: 羅迦樓羅緊那羅摩睺羅伽人非人等。以佛
T0228_.08.0665b26: 威神力故。忽然得見阿閦如來應供正等正
T0228_.08.0665b27: 覺在此會中。猶如大海深固無動。有無量無
T0228_.08.0665b28: 數具足不可思議種種功徳。菩薩摩訶薩并
T0228_.08.0665b29: 阿羅漢諸漏已盡無復煩惱心善解脱慧善
T0228_.08.0665c01: 解脱。如大龍王所作已辦。捨諸重擔善得己
T0228_.08.0665c02: 利盡諸有結。正智無礙心得自在。一切功徳
T0228_.08.0665c03: 皆悉具足者諸大聲聞。又有無量無數苾芻
T0228_.08.0665c04: 苾芻尼優婆塞優婆夷。及諸天龍八部。如是
T0228_.08.0665c05: 等衆而共圍繞。乃至阿閦佛國莊嚴等相皆
T0228_.08.0665c06: 悉得見。此諸衆會。雖於是相起希有心。但樂
T0228_.08.0665c07: 瞻覩而悉不知其所從來。于是世尊攝其神
T0228_.08.0665c08: 力。此諸衆會忽然不見阿閦如來及彼諸相」
T0228_.08.0665c09: 爾時世尊。告阿難言。此諸大衆皆不復見阿
T0228_.08.0665c10: 閦如來及諸相者。當知一切法亦復如是。不
T0228_.08.0665c11: 與眼作對法不可對法。法不可見法。是故無
T0228_.08.0665c12: 所從來亦無所去。何以故。阿難。一切法無知
T0228_.08.0665c13: 者無見者。無造者無作者。何以故。一切法如
T0228_.08.0665c14: 虚空無分別故。一切法甚深不可思議。譬如
T0228_.08.0665c15: 幻士不受諸法。無堅牢故。一切法無所受亦
T0228_.08.0665c16: 復如是。阿難。諸菩薩摩訶薩若如是行。是行
T0228_.08.0665c17: 般若波羅蜜多。而於是中亦無法可著。若如
T0228_.08.0665c18: 是學是學般若波羅蜜多。如是學者能到諸
T0228_.08.0665c19: 學彼岸。又復阿難。若菩薩摩訶薩。欲得阿耨
T0228_.08.0665c20: 多羅三藐三菩提者。應當學是般若波羅蜜
T0228_.08.0665c21: 多。何以故。是般若波羅蜜多學。於諸學中最
T0228_.08.0665c22: 上最大最勝最妙無上中無上無等無等等。
T0228_.08.0665c23: 而能利益安樂一切世間。無依怙者爲作依
T0228_.08.0665c24: 怙。如是學者諸佛許可諸佛稱讃。阿難。諸佛
T0228_.08.0665c25: 如來應供正等正覺。學是法已能以足指按
T0228_.08.0665c26: 地。震動三千大千世界。乃至擧足下足皆悉
T0228_.08.0665c27: 能現諸神通相。何以故。諸佛具足無量無數
T0228_.08.0665c28: 勝功徳故。又復阿難。諸佛學是般若波羅蜜
T0228_.08.0665c29: 多故。於過去未來現在一切法中得無礙知
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