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

慧上菩薩問大善權經 (No. 0345 竺法護譯 ) in Vol. 00

[First] [] 156 157 158 159 160 161 162 163 164 165 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T0345_.00.0156a12:   No.345[Nos.310(38),346]
T0345_.00.0156a13:
T0345_.00.0156a14: 慧上菩薩問大善權經卷
T0345_.00.0156a15: 西晋月氏國三藏竺法護譯
T0345_.00.0156a16: 聞如是。一時佛遊舍衞城祇樹給孤獨園。與
T0345_.00.0156a17: 大比丘衆倶。比丘八千諸大弟子學戒具足。
T0345_.00.0156a18: 菩薩萬二千。一切聖通無所不達。已得總持
T0345_.00.0156a19: 辯才無量不起法忍。其徳無限徹覩諸根。應
T0345_.00.0156a20: 病授藥爲師子吼。救濟十方衆生百千莫不
T0345_.00.0156a21: 蒙度。爾時世尊。從宴坐起斯須未久。與無
T0345_.00.0156a22: 數之衆眷屬周匝而爲説經。時會菩薩名曰
T0345_.00.0156a23: 慧上。即從坐起更整衣服。長跪叉手前白佛
T0345_.00.0156a24: 言。願欲有所問。唯如來至眞。聽者乃敢陳説。
T0345_.00.0156a25: 世尊告曰。恣所欲問。佛當爲汝開解結滯。慧
T0345_.00.0156a26: 上白佛。所云善權爲何謂乎。佛告慧上。善哉
T0345_.00.0156a27: 善哉族姓子。多所愍傷哀念。安隱諸天人民。
T0345_.00.0156a28: 勸化將來導引三塗。開闡佛法獲微妙慧。乃
T0345_.00.0156a29: 闓士善權方便。佛言諦聽善思念之。吾
T0345_.00.0156b01: 當爲汝申暢其要。慧上菩薩及與衆會受教
T0345_.00.0156b02: 而聽。於是佛告慧上曰。族姓子。善權闓士以
T0345_.00.0156b03: 揣食。隨時方便弘施流普。勸發黎元
T0345_.00.0156b04: 畜生者。使此二品悉趣徳本。興諸通慧。其
T0345_.00.0156b05: 心曉了具足佛慧。是謂菩薩善權方便
T0345_.00.0156b06: 又族姓子。善權闓士。若人殖徳勸讃代喜。以
T0345_.00.0156b07: 斯善本則施衆生。以覺之心。順一切心而不
T0345_.00.0156b08: 墮落。講斯教已。成諸弟子縁覺之乘爲諸通
T0345_.00.0156b09: 慧。是謂菩薩善權方便
T0345_.00.0156b10: 又族姓子。善權闓士。十方諸樹其華煒曄。
T0345_.00.0156b11: 香氣芬馥人所欽尚。而無主名。敬採集合奉
T0345_.00.0156b12: 散諸佛誓以徳本。已及衆庶志諸通慧使備
T0345_.00.0156b13: 道明。具獲無量戒品定品慧品解脱品度
T0345_.00.0156b14: *脱知見品。是謂菩薩善權方便
T0345_.00.0156b15: 又族姓子。善權闓士愍察群萌。在安助喜彼
T0345_.00.0156b16: 患代受。以諸通慧因縁方便。建立徳本用施
T0345_.00.0156b17: 衆類。爲十方世界誓被徳鎧。其遭惱害者則
T0345_.00.0156b18: 救攝所。患代受其罪勸。以通慧使獲大安。是
T0345_.00.0156b19: 謂菩薩善權方便
T0345_.00.0156b20: 又族姓子善權闓士供一如來。觀慮諸佛法
T0345_.00.0156b21: 身平等。戒定慧解度知見品亦復如之。知是
T0345_.00.0156b22: 供養一如來等。則爲奉養十方諸佛。所見供
T0345_.00.0156b23: 祚闓士歴受施祐衆生。是謂菩薩善權方便。
T0345_.00.0156b24: 又族姓子。善權闓士敢所生處。其所住處不
T0345_.00.0156b25: 計吾我未曾自輕。如令諷讀四句之頌。觀察
T0345_.00.0156b26: 其義心不怯羸。宣顯備具。不想利養。蓋諸
T0345_.00.0156b27: 佛土若入國邑。輒興大哀踊躍説之。誓願聞
T0345_.00.0156b28: 吾四句*頌者。皆成諸佛無礙辯才。是謂菩薩
T0345_.00.0156b29: 善權方便
T0345_.00.0156c01: 又族姓子。善權闓士。假使生在貧匱之門。設
T0345_.00.0156c02: 行乞匃求一タ饍。無鄙劣心轉奉賢衆。若惠
T0345_.00.0156c03: 獨人内自惟察。如來有言務恢廣施。今吾乞
T0345_.00.0156c04: 與所進微尠。建諸通慧誓意無量。殖斯徳本
T0345_.00.0156c05: 勸發衆生。僥獲寶掌若如來至眞等正覺。
T0345_.00.0156c06: 以斯妙慧光護夕供。所服納者持戒學道。縁
T0345_.00.0156c07: 崇功徳多所彼致。是謂菩薩善權方便
T0345_.00.0156c08: 又族姓子。善權闓士。與諸弟子縁覺倶遊。心
T0345_.00.0156c09: 不同歸。見人供養弟子縁覺。意不欽獲興于
T0345_.00.0156c10: 二念。一從菩薩心成佛世尊。二弟子縁覺因
T0345_.00.0156c11: 佛法生。造斯觀已。諸所供養未以爲上。吾所
T0345_.00.0156c12: 學習則三品最。觀無適莫無所貪樂。是謂菩
T0345_.00.0156c13: 薩善權方便
T0345_.00.0156c14: 又族姓子。善權闓士行一布施。則具六度無
T0345_.00.0156c15: 極。何等六度。善權闓士見貧乞者。具足大施
T0345_.00.0156c16: 無慳貪心。斯施度無極。身自護禁奉持戒者。
T0345_.00.0156c17: 其犯惡者使立戒法。尋而給施令無所毀。斯
T0345_.00.0156c18: 戒度無極。若瞋恚者。御以慈心淨心明心。愍
T0345_.00.0156c19: 哀等心。興施布施。斯忍度無極。隨宜供辦
T0345_.00.0156c20: 飮食之饍。身口意行身等如空。斯進度無極。
T0345_.00.0156c21: 一心等施進止臥夢而無亂行。斯定度無極。
T0345_.00.0156c22: 如茲施已御念諸法。誰有施者。何所食者。誰
T0345_.00.0156c23: 受報應。造斯求者法不可得。不見施者及食
T0345_.00.0156c24: 施者。無受報應。斯慧度無極。是族姓子。權施
T0345_.00.0156c25: 若斯。則具六度無極之法。於是慧上菩薩白
T0345_.00.0156c26: 佛言。未曾有也天中天。闓士丈夫權施具足。
T0345_.00.0156c27: 一切佛法多所攝護。振于生死贍及餘類。佛
T0345_.00.0156c28: 言至哉。誠如所云。權施雖微審成衆徳無量
T0345_.00.0156c29: 難計。又族姓子。行權闓士。何謂退還。以權
T0345_.00.0157a01: 方便而以施與。縱隨惡友爲之所拘。畢償罪
T0345_.00.0157a02: 者自觀念言。陰種諸入得無不滅。當除斯患
T0345_.00.0157a03: 乃至無爲。吾誓當被道徳之鎧。任力發起周
T0345_.00.0157a04: 旋終始則務究竟。慧上又問。唯天中天。假使
T0345_.00.0157a05: 有人犯于四罪有所想念。發意出家爲菩薩
T0345_.00.0157a06: 道然後云何。佛言。設當毀失四重之禁。以
T0345_.00.0157a07: 權消罪衆患悉除。是族姓子。爲菩薩道無有
T0345_.00.0157a08: 罪釁
T0345_.00.0157a09: 爾時慧上菩薩白世尊曰。何謂菩薩而有罪
T0345_.00.0157a10: 殃。佛言。若有闓士學得脱戒。得脱戒者則二
T0345_.00.0157a11: 百五十禁。於百千劫服食果蓏。爲人所辱而
T0345_.00.0157a12: 皆忍之。若有想念弟子縁覺之行。闓士則爲
T0345_.00.0157a13: 生死根縛。如族姓子。聲聞縁覺犯本諸禁。不
T0345_.00.0157a14: 除陰種諸入。不得滅度也。如族姓子。捨闓士
T0345_.00.0157a15: 行不自改正而有想念。志求聲聞縁覺。欲得
T0345_.00.0157a16: 無上正眞之道爲最正覺者。終不能成也
T0345_.00.0157a17: 於是阿難白世尊曰。憶念我昔入舍衞城而
T0345_.00.0157a18: 行分衞。見有闓士名重勝王。在他室坐與女
T0345_.00.0157a19: 人同床。我謂犯穢心用惟慮。得無異人學梵
T0345_.00.0157a20: 行者。於如來教。將無造見聞想念於一切乎。
T0345_.00.0157a21: 時我世尊。瞻見立想歎發斯言。三千大千世
T0345_.00.0157a22: 界而六反震動。時重勝王。即自踊身住於空
T0345_.00.0157a23: 中。去地四丈九尺。報阿難曰。云何賢者。犯
T0345_.00.0157a24: 禁穢者寧能踊身止虚空乎。在如來前何不問
T0345_.00.0157a25: 耶。何謂菩薩犯罪之法。阿難投身即自悔過
T0345_.00.0157a26: 曰。唯然世尊。我甚迷謬。如何偏見求大龍短。
T0345_.00.0157a27: 佛告阿難。宜自修愼無察大乘正士之便而
T0345_.00.0157a28: 想其闕。由如賢者志弟子乘。若一若二同修
T0345_.00.0157a29: 雜行。不當視之狐疑懈廢得無盡漏。如是阿
T0345_.00.0157b01: 難。勿觀善權闓士有廢退想於諸通慧。所以
T0345_.00.0157b02: 者何。菩薩大士。愛納眷屬業以三寶。不違佛
T0345_.00.0157b03: 法賢聖衆也。使志無上正眞之道。佛語阿
T0345_.00.0157b04: 難。若族姓子族姓女。心存大乘不離諸通慧。
T0345_.00.0157b05: 不荒五樂抑制五欲。觀于五通得如來根。當
T0345_.00.0157b06: 知正士與女人倶。又聽阿難。彼女人者乃往
T0345_.00.0157b07: 去世爲重勝王百生之偶。宿情未拔故有色
T0345_.00.0157b08: 恩。貪重勝顏口發誓言。若與我倶得遂所娯。
T0345_.00.0157b09: 當從其教發無上正眞道意。時重勝王心知
T0345_.00.0157b10: 其念。晨現整服由斯法門入之其室。觀内外
T0345_.00.0157b11: 地心等無持。執手同處已如其欲。則頌
T0345_.00.0157b12:
T0345_.00.0157b13:     愚哉悖於欲 諸佛所不歎
T0345_.00.0157b14:     能蠲恩愛者 得佛人中上
T0345_.00.0157b15: 時女喜踊即從坐起。自投于地歸命自責伏
T0345_.00.0157b16: 罪悔過。爲重勝王而歎頌曰
T0345_.00.0157b17:     吾已離諸欲 世尊之所歎
T0345_.00.0157b18:     節止恩愛著 願佛無上道
T0345_.00.0157b19:     前心之所想 今首自悔過
T0345_.00.0157b20:     傷愍諸群生 究竟發道意
T0345_.00.0157b21: 爾時重勝王菩薩。隨欲化女使發無上正眞
T0345_.00.0157b22: 道意。即從坐起而出其室。阿難觀斯心持清
T0345_.00.0157b23: 淨。今吾授彼女決。轉女身後九十九劫當得
T0345_.00.0157b24: 作佛。號離無數百千所受如來至眞等正覺
T0345_.00.0157b25: 明行成爲善逝世間解無上士道法御天人師
T0345_.00.0157b26: 爲佛衆祐。以是賢者觀菩薩行。所行無短不
T0345_.00.0157b27: 墮罪法。重勝王菩薩從虚空下。稽首佛足白
T0345_.00.0157b28: 世尊曰。闓士當行善權方便立于大哀。若勸
T0345_.00.0157b29: 一人導以法本。從其所生輒當獲之信於善
T0345_.00.0157c01: 權。墮大地獄至于百劫。所遭苦痛惱劇之患。
T0345_.00.0157c02: 則當忍之。寧化一人使立徳本不避此難。世
T0345_.00.0157c03: 尊告曰。善哉善哉。正士通達。是爲菩薩大哀
T0345_.00.0157c04: 之行。超度諸受。佛言族姓子。吾念過世無
T0345_.00.0157c05: 數劫時。有一學志。名曰焔光。處於林藪
T0345_.00.0157c06: 行吉祥願。四百二十萬歳淨修梵行。過闋歳
T0345_.00.0157c07: 已入沙竭國有陶家女。見此學志姿貌姝好
T0345_.00.0157c08: 端正絶妙。欲意隆崇即自投託。學志問姊何
T0345_.00.0157c09: 所求乎。答曰慕仁。學志報言。吾不樂欲。女曰
T0345_.00.0157c10: 設不然者吾將自賊。焔光自念。吾護禁戒淨
T0345_.00.0157c11: 修梵行。四百二十萬歳。今若毀之非吉祥也。
T0345_.00.0157c12: 已捨却離之七歩。乃發慈哀。毀犯禁戒
T0345_.00.0157c13: 則墮地獄。若不如是女自殘賊。寧令斯女獲
T0345_.00.0157c14: 致安隱。吾當堪忍地獄之痛。焔光即還。又執
T0345_.00.0157c15: 其臂而喩之曰。從女之欲幸勿自危。學志退
T0345_.00.0157c16: 居習家之業十有二年。厭礙止足乃淨四等。
T0345_.00.0157c17: 壽終之後生于梵天。佛言。族姓子。欲知爾時
T0345_.00.0157c18: 焔光學志。豈異人乎。莫造此觀。則吾身是。
T0345_.00.0157c19: 陶家女者即瞿夷也。彼尚色欲此順其心。吾
T0345_.00.0157c20: 以大哀越度生死百千之患。賢者且觀餘人
T0345_.00.0157c21: 所犯墜趣地獄。善權闓士更昇梵天。佛告慧
T0345_.00.0157c22: 上。設舍利弗大目揵連。行善權者不使瞿和
T0345_.00.0157c23: 離比丘墜于地獄。所以者何。吾憶昔者拘樓
T0345_.00.0157c24: 秦佛時。有一比丘名曰無垢。處於閑居國家
T0345_.00.0157c25: 山窟。去彼不遠有五神仙。有一女人道遇大
T0345_.00.0157c26: 雨。馳走避入無垢比丘所止之窟。雨霽出去。
T0345_.00.0157c27: 時五仙人見女各言。比丘姦穢謂之不淨。無
T0345_.00.0157c28: 垢知諸神仙所念。即自踊身在于虚空去地
T0345_.00.0157c29: 四丈九尺。諸仙見之飛處空中。各曰如吾經
T0345_.00.0158a01: 典所記。染欲塵者則不得飛。尋五體投地伏
T0345_.00.0158a02: 首誣横。假使比丘不現神變。其五仙士墮大
T0345_.00.0158a03: 地獄。爾時無垢比丘則慈氏菩薩也。若舍利
T0345_.00.0158a04: 弗目揵連有權飛昇。則瞿惒離無由陷墜。當
T0345_.00.0158a05: 知此義。非聲聞縁覺所能及知。唯獨闓士分
T0345_.00.0158a06: 別曉了善權方便。猶如放逸女人四時莊嚴
T0345_.00.0158a07: 貪財利欲。或無智者變改人性。使從其意示
T0345_.00.0158a08: 於施身。敬重彼人殫盡其産。遂棄遠之縁
T0345_.00.0158a09: 所獲入未曾有悔。善權菩薩亦復如斯。觀察
T0345_.00.0158a10: 人根可開化者。以何方便則化立之。敬施衆
T0345_.00.0158a11: 生不悋其身。殖諸徳本不藏情匿。設使知人
T0345_.00.0158a12: 已建徳本。用其人故續命長善。一切欲樂無
T0345_.00.0158a13: 所貪慕。捨除恩愛令歸於無。其心清淨無所
T0345_.00.0158a14: 繋著。猶如蜜蜂接採衆花不計常想。於花枝
T0345_.00.0158a15: 葉一無所損。行權菩薩隨俗方便。雖樂諸欲
T0345_.00.0158a16: 不計愛欲不發常想。不自毀身亦不損彼。譬
T0345_.00.0158a17: 如樹種不失鮮色因而生牙無加茷者。如
T0345_.00.0158a18: 是族姓子。菩薩以空無想不願之法。智度無
T0345_.00.0158a19: 極廣大之慧。入諸塵勞隨所樂行。不捨習俗
T0345_.00.0158a20: 欲不穢身。不違佛歎未曾退轉。如捕魚工引
T0345_.00.0158a21: 網布網。恣意所欲截衆大流。收綱攝網多所
T0345_.00.0158a22: 獲得。菩薩如是入空無*想不願之法。以細
T0345_.00.0158a23: 微心在一切慧。縛于大欲。諸通慧心以無護
T0345_.00.0158a24: 心。自在所獲得生梵天。譬如丈夫工學呪術。
T0345_.00.0158a25: 爲吏所捕五繋縛之。其人自恣則以一呪。斷
T0345_.00.0158a26: 諸縲紲而得解去。如是族姓子。善權菩薩五
T0345_.00.0158a27: 欲自樂。普與衆倶恣其所幸。智力術力以一
T0345_.00.0158a28: 通慧。壞一切欲沒生梵天。譬安隱師以一其
T0345_.00.0158a29: 心無所惡忌。變現廕庇送大賈人。或有愚謗
T0345_.00.0158b01: 而傷之曰。忖察此師自眷屬財賄尚不合度。
T0345_.00.0158b02: 安能濟衆使免賊乎。將必遺漏無量錢寶。於
T0345_.00.0158b03: 是導師激憤恥之。即從坐起秉心堅強。帶
T0345_.00.0158b04: 舞刀摧拉怨敵。所護安隱無所亡失。行權菩
T0345_.00.0158b05: 薩。執智慧刀隨時所欲。以巧方便安習五樂。
T0345_.00.0158b06: 志弟子乘所不悦可。爲發慈愍。云何若此興
T0345_.00.0158b07: 放逸行。尚不自度何能濟衆降魔怨乎。所不
T0345_.00.0158b08: 堪偕也。菩薩以智慧度無極法。善權方便恣
T0345_.00.0158b09: 意所欲。以智慧刀斷截塵勞裂諸羅網。超遊
T0345_.00.0158b10: 自恣遍諸佛國。離女人土無有瑕穢
T0345_.00.0158b11: 爾時有菩薩名曰愛敬。入舍衞大城普次行
T0345_.00.0158b12: 乞至貴姓家。貴姓有女名曰執祥。在樓觀上
T0345_.00.0158b13: 聞比丘音。受食便出則覩其形。發放逸意。其
T0345_.00.0158b14: 欲甚盛不得從志。氣絶命終其身動搖。比丘
T0345_.00.0158b15: 見女興不淨想。即發念言。何謂法樂自所喜
T0345_.00.0158b16: 者。計空無實其猶泡水。無所可遵耳目鼻口
T0345_.00.0158b17: 身意。如腐肉*揣革裹皮覆。從足至頂何所
T0345_.00.0158b18: 可樂乎。觀無諍訟無想無念。法無内外亦無
T0345_.00.0158b19: 壽命。都無所有。心何所著亦何所受。永離欲
T0345_.00.0158b20: 瑕亦無得也。諦觀諸法無所起者。愛敬菩薩
T0345_.00.0158b21: 即得不起法忍。則時欣喜踊躍在虚空。去地
T0345_.00.0158b22: 四丈九尺。繞舍衞城七匝。於時世尊。見愛敬
T0345_.00.0158b23: 菩薩昇在虚空。譬如鴈王。神足無礙自由自
T0345_.00.0158b24: 在。告賢者阿難曰。汝見愛敬飛遊進止如鴈
T0345_.00.0158b25: 王乎。對曰已見。佛言阿難。愛敬菩薩。因色欲
T0345_.00.0158b26: 行獲諸佛法。降伏魔兵則轉法輪。執祥女終
T0345_.00.0158b27: 轉女人身。得生忉利紫紺天宮。自然化有四
T0345_.00.0158b28: 百八十里殿。萬四千玉女倶共侍之。縁此之
T0345_.00.0158b29: 徳而發慧心。自念何行得生此乎。即知本在
T0345_.00.0158c01: 舍衞爲貴姓女色惑愛敬。縁斯貪欲壽終轉
T0345_.00.0158c02: 女即爲男子。自然神化無央數衆。志於欲著
T0345_.00.0158c03: 乃獲此報。豈況清淨恭肅之心。供養奉事盡
T0345_.00.0158c04: 敬菩薩乎。今伎樂之娯安可久。常當詣世尊
T0345_.00.0158c05: 及觀愛敬菩薩。於是天子與其眷屬。各執天
T0345_.00.0158c06: 花栴檀雜香。威光巍巍倶詣世尊愛敬大士。
T0345_.00.0158c07: 皆以花香而供上之。前稽首禮繞佛三匝住。
T0345_.00.0158c08: 各叉手而讃頌曰
T0345_.00.0158c09:     諸佛無思念 樂最不可量
T0345_.00.0158c10:     如來無心意 則獲尊上道
T0345_.00.0158c11:     我在舍衞爲女人 其大名徳不可議
T0345_.00.0158c12:     號曰執祥長者息 端正姝好寶嚴身
T0345_.00.0158c13:     以爲父母所珍重 有正覺子無所著
T0345_.00.0158c14:     號曰愛敬威神大 入舍衞城家分衞
T0345_.00.0158c15:     我聞其音柔軟妙 歡喜之心取飯食
T0345_.00.0158c16:     即自往詣無極法 如來之子愛敬道
T0345_.00.0158c17:     吾見彼已起亂心 迷惑愛欲貪放逸
T0345_.00.0158c18:     假使不得從我願 即當壽終用活爲
T0345_.00.0158c19:     當時不能發口言 雖奉飮食不能授
T0345_.00.0158c20:     我以愛欲放逸故 則在其處壽命終
T0345_.00.0158c21:     雖不能應于道行 降棄瑕穢女人身
T0345_.00.0158c22:     得爲男子佛所歎 即時得生忉利天
T0345_.00.0158c23:     宮殿則尊微妙好 以寶合成無等倫
T0345_.00.0158c24:     有萬四千諸眷屬 諸婇女樂悉具足
T0345_.00.0158c25:     即時心自發念言 吾何因縁得致此
T0345_.00.0158c26:     尋時識念如此事 愛欲之心報應然
T0345_.00.0158c27:     見於愛敬心歡喜 以放逸心而貪視
T0345_.00.0158c28:     縁是之徳獲是報 猶如光明照好樹
T0345_.00.0158c29:     當爲正覺佛子弟 所在遊欣安住慧
T0345_.00.0159a01:     愛欲之心報如此 何況有人供養者
T0345_.00.0159a02:     吾身今即如來子 願發求尊佛智慧
T0345_.00.0159a03:     便當修行恒沙劫 未曾捨離大志性
T0345_.00.0159a04:     皆由善師因愛敬 則當供養法奉事
T0345_.00.0159a05:     供事于道無親屬 唯願學求在覺軌
T0345_.00.0159a06:     修于尊妙道之行 以放逸心所覩
T0345_.00.0159a07:     尋時則轉于女身 便獲勇猛男子形
T0345_.00.0159a08:     父母在家皆號哭 臭死于地自&MT02866;
T0345_.00.0159a09:     心自念言是蠱道 衝口罵詈此沙門
T0345_.00.0159a10:     應時天子承佛威 往詣父母具解説
T0345_.00.0159a11:     無得罵詈瞋沙門 將無長夜獲苦惱
T0345_.00.0159a12:     父母欲得知我不 吾已踊至忉利天
T0345_.00.0159a13:     應時退轉女人身 得爲天子光巍巍
T0345_.00.0159a14:     父母當至安住所 首罵詈罪自悔過
T0345_.00.0159a15:     更求救護不可得 唯有如來爲道慧
T0345_.00.0159a16:     時父母聞佛音響 彼時勇猛勸化之
T0345_.00.0159a17:     皆和心解眷屬倶 同時往詣能仁佛
T0345_.00.0159a18:     則共稽首兩足尊 即自悔過瞋恚心
T0345_.00.0159a19:     悉共恭敬於如來 啓問安住令決正
T0345_.00.0159a20:     以何供事應奉佛 何謂順法佛衆僧
T0345_.00.0159a21:     唯爲吾等分別説 假使聞者無異心
T0345_.00.0159a22:     最勝則知心所念 救世口則説如此
T0345_.00.0159a23:     其欲供養一切佛 堅固道意御諸想
T0345_.00.0159a24:     父母親屬及男女 具足五百無減少
T0345_.00.0159a25:     聽聞大人之所講 同時皆發大道心
T0345_.00.0159a26:     最勝所言仁無異 阿難聽我之所語
T0345_.00.0159a27:     如菩薩行無端底 善權方便住智慧
T0345_.00.0159a28:     愛敬菩薩願如此 假使女人愛敬我
T0345_.00.0159a29:     則當令轉女人形 速爲男子人中上
T0345_.00.0159b01:     阿難且觀此名徳 餘人所因墮地獄
T0345_.00.0159b02:     以放逸心貪習色 因愛欲變爲男子
T0345_.00.0159b03:     其心天子供養我 常以恭敬獲豐安
T0345_.00.0159b04:     彼所供養難計劫 當得爲佛號盡見
T0345_.00.0159b05:     此五百人發道意 亦當自致人中尊
T0345_.00.0159b06:     何人聞此不供佛 其歡悦心安無量
T0345_.00.0159b07:     計其愛敬菩薩者 所開化女不一二
T0345_.00.0159b08:     無量百千億那術 以愛欲心立於道
T0345_.00.0159b09:     則爲藥王大名徳 何因菩薩當有穢
T0345_.00.0159b10:     因縁塵勞施安隱 何況供養奉事者
T0345_.00.0159b11: 爾時賢者阿難白佛言。猶如有人近須彌山。
T0345_.00.0159b12: 皆隨山光炤爲金色。設懷歡喜欲義心奉
T0345_.00.0159b13: 道法心。得近菩薩皆獲一類。趣諸通慧心性
T0345_.00.0159b14: 自然。我從今始奉持菩薩。如須彌山。猶如
T0345_.00.0159b15: 藥王。名曰見愈。有清淨心若瞋恚意。見此
T0345_.00.0159b16: 藥者衆病皆除。菩薩如是淨不淨心。婬怒癡
T0345_.00.0159b17: 心覲菩薩者悉爲除愈。時佛讃曰。善哉阿難。
T0345_.00.0159b18: 誠如爾言
T0345_.00.0159b19: 於是賢者大迦葉白佛言。甚難及也。天中天
T0345_.00.0159b20: 菩薩大士不可思議。在所遊至。爲諸衆生現
T0345_.00.0159b21: 無畏。欲空無想不願。聲聞縁覺唯行此法。
T0345_.00.0159b22: 菩薩普護。轉使更入諸通慧跡。以善方便將
T0345_.00.0159b23: 順其心。終不穢厭色聲香味細滑法也
T0345_.00.0159b24: 大迦葉復白佛言。我可歎喩菩薩大士之所
T0345_.00.0159b25: 行乎。佛言可歎。迦葉曰。譬大曠野斷絶無人。
T0345_.00.0159b26: 自然有牆。上至三十三天。唯有一門。無央數
T0345_.00.0159b27: 人皆入曠野。去之不遠有一大城。其國豐熟
T0345_.00.0159b28: 米穀卒賤快樂難言。人民衆多不可稱計。其
T0345_.00.0159b29: 在彼城則如金剛城。旁有江江側有路曠。
T0345_.00.0159c01: 路之中有黠慧人。聰識念義。懷愍欲度入曠
T0345_.00.0159c02: 野者。擧聲而盟稱。去曠野不遠。大城之安
T0345_.00.0159c03: 永無死懼。吾爲導師來趣所樂。衆人報曰。吾
T0345_.00.0159c04: 等不行於此不動。欲覩城像城自然現。爾乃
T0345_.00.0159c05: 往耳。時復有人解微妙者應曰。常往隨仁所
T0345_.00.0159c06: 湊。吾等如是薄福之人。聞此聲已不信不樂。
T0345_.00.0159c07: 不從其教不度曠野。彼微妙人則度曠野。觀
T0345_.00.0159c08: 路由河。則乘而進路之。左右有百千丈深大
T0345_.00.0159c09: 溪澗。布諸草木四方作橋。則濟厄路四出
T0345_.00.0159c10: 無礙。大賊從後追而不懼。賊自然却終不還
T0345_.00.0159c11: 顧。稍稍前行亦不恐懅。不左右視則見大城。
T0345_.00.0159c12: 稍近城郭心不狐疑。入彼城邑爲無量人。現
T0345_.00.0159c13: 其儀式増益福祚。迦葉歎已陳。喩大曠野者。
T0345_.00.0159c14: 謂生死之難。牆至三十三天者。謂無黠所著
T0345_.00.0159c15: 恩愛之欲也。唯有一門者。謂大乘也。人入曠
T0345_.00.0159c16: 野者。謂衆愚冥凡夫之士也。黠人發願呼衆
T0345_.00.0159c17: 人者。謂菩薩大士所樂度無極也。志劣不行
T0345_.00.0159c18: 欲見城者。謂聲聞縁覺也。應曰當往隨仁所
T0345_.00.0159c19: 湊則菩薩也。聞聲不信者。謂外道異學衆邪
T0345_.00.0159c20: 行也。度曠野者。謂奉精進至諸通慧修諸三
T0345_.00.0159c21: 昧也。路由河者謂法門也。左大溪澗百千丈
T0345_.00.0159c22: 者。謂聲聞地也。右大溪澗百千丈者。謂縁覺
T0345_.00.0159c23: 乘也。大布置草木作四方橋者。謂善權方便
T0345_.00.0159c24: 慧度無極也。四出無礙者。謂菩薩四恩之行
T0345_.00.0159c25: 攝無量人也。賊追不懼自然却者。謂魔官屬
T0345_.00.0159c26: 及諸猗行也。終不還顧者。謂忍度無極也。
T0345_.00.0159c27: 稍稍前行。謂爲菩薩之所開化進度無極也。
T0345_.00.0159c28: 亦不恐懼者。謂以清淨心發起衆生志平等
T0345_.00.0159c29: 覺也。不視左右者。謂不志樂聲聞縁覺之利
T0345_.00.0160a01: 也。則見大城者。謂達諸通慧也。稍近城者。
T0345_.00.0160a02: 謂見道功徳習行佛慧也。心無狐疑者。謂曉
T0345_.00.0160a03: 智慧善權諸度無極。則能遍覩一切衆生無
T0345_.00.0160a04: 所畏惡。適入城已爲無量人。造現儀式増益
T0345_.00.0160a05: 福祚者。謂如來至眞等正覺也。佛天中天適
T0345_.00.0160a06: 興在世。則爲菩薩立于名號廣建利義
T0345_.00.0160a07: 於是世尊讃迦葉曰。善哉善哉乃歎斯喩。説
T0345_.00.0160a08: 此言時萬二千天與人發無上正眞道意。佛
T0345_.00.0160a09: 語迦葉菩薩。徳行不可稱計。學諦微妙善權
T0345_.00.0160a10: 方便。大士所作。不爲已擧不他人施。不言有
T0345_.00.0160a11: 我亦不言彼。時慧上菩薩白世尊曰。何謂一
T0345_.00.0160a12: 生補處。而迦葉佛時。口説斯言。用爲覲是剃
T0345_.00.0160a13: 頭沙門。安能有道佛道難得。世尊爾時何縁
T0345_.00.0160a14: 説此。佛語慧上。且止族姓子。無得節限平相
T0345_.00.0160a15: 如來及開士行。所以者何。菩薩大士善權方
T0345_.00.0160a16: 便不可思議。其有正士。當作斯觀縁是化人。
T0345_.00.0160a17: 族姓子聽。善思念之。有法號曰善權方便。菩
T0345_.00.0160a18: 薩從定光佛已來。所興之慧不可思議。隨時
T0345_.00.0160a19: 之宜敢可發起。講菩薩法。從見*定光世尊
T0345_.00.0160a20: 以來。得不起法忍。無一瑕闕無所忘失。亦無
T0345_.00.0160a21: 亂心智慧無損。已得法忍所造菩薩。一念之
T0345_.00.0160a22: 頃七日成佛。有菩薩志。發意之間一劫之喩。
T0345_.00.0160a23: 爲一切人所在示現開化衆生。以智慧力欲
T0345_.00.0160a24: 得成佛大平等覺。無量億劫稱歎邪見多所
T0345_.00.0160a25: 發起。是爲菩薩善權方便
T0345_.00.0160a26: 又族姓子。諸聲聞學設使自在。於三昧者未
T0345_.00.0160a27: 曾有也。不逮菩薩三昧之定。身亦不動心無
T0345_.00.0160a28: 所想。亦非衆人身心所及。又使菩薩三昧正
T0345_.00.0160a29: 受不進不退。常以四恩救攝群萠。不失精進
T0345_.00.0160b01: 不爲懈怠。而爲衆人講六度無極。是謂菩薩
T0345_.00.0160b02: 善權方便
T0345_.00.0160b03: 又族姓子。菩薩發意之頃。於兜術天逮正眞
T0345_.00.0160b04: 覺轉于法輪。閻浮利人不能自致。昇兜術天
T0345_.00.0160b05: 聽受經法。菩薩心念天上諸天能下至此。是
T0345_.00.0160b06: 故正士。於閻浮利而現成佛。是爲菩薩善權
T0345_.00.0160b07: 方便
T0345_.00.0160b08: 又族姓子。菩薩發意。能從兜術忽然沒已。
T0345_.00.0160b09: 不由胞胎。一時之頃成最正覺。傍人有疑此
T0345_.00.0160b10: 所從來爲是天耶。揵陀羅變化所爲乎。若懷
T0345_.00.0160b11: 狐疑不聽受法。是故菩薩現處胞胎。是爲菩
T0345_.00.0160b12: 薩善權方便
T0345_.00.0160b13: 又族姓子。無得興念菩薩處胞。勿懷斯意
T0345_.00.0160b14: 菩薩大士不由精胎。所以者何。有三昧名曰
T0345_.00.0160b15: 無垢。菩薩大士以斯正受而自莊嚴。兜術天
T0345_.00.0160b16: 人謂菩薩沒而無動搖。不覩菩薩遊於胞胎。
T0345_.00.0160b17: 現處母腹而從脇生。棄國捐家尋坐佛樹。示
T0345_.00.0160b18: 勤苦行普現悉遍無所不變。無有勞擾而無
T0345_.00.0160b19: 染汚。所以者何。菩薩之瑞所化清淨。是爲菩
T0345_.00.0160b20: 薩善權方便
T0345_.00.0160b21: 佛告慧上。何故菩薩自化其身。紫磨金色現
T0345_.00.0160b22: 入胞胎。慧上答曰。寂然清淨明白之品。世
T0345_.00.0160b23: 尊曰然。其菩薩者處衆生上則第一尊。是則
T0345_.00.0160b24: 化來。諸天人民所不能及。是爲菩薩善權
T0345_.00.0160b25: 方便
T0345_.00.0160b26: 何故菩薩在母胞胎。具足十月無見而生。
T0345_.00.0160b27: 人儻起念在母之懷。日月不足諸根不具現
T0345_.00.0160b28: 滿十月。是爲菩薩善權方便
T0345_.00.0160b29: 何故菩薩生*於樹園不在中宮。菩薩長夜習
T0345_.00.0160c01: 在閑居。志樂寂寞行平等淨。欲令天龍鬼神
T0345_.00.0160c02: 揵沓和阿須倫迦留羅眞陀羅摩睺羅人與非
T0345_.00.0160c03: 人皆捨室宇寂然供養。此諸華香普流天下。
T0345_.00.0160c04: 使迦維羅衞國中人民歡喜悦預不爲放逸。
T0345_.00.0160c05: 是故菩薩在於樹下寂寞處生。不在宮舘。是
T0345_.00.0160c06: 爲菩薩善權方便
T0345_.00.0160c07: 何故菩薩從右脇生。若不如是衆人有疑。則
T0345_.00.0160c08: 謂菩薩因由遘精。而處胎藏不爲化育。衆必
T0345_.00.0160c09: 懷結猶*預難決。是故示現令人開解。菩薩雖
T0345_.00.0160c10: 從右脇而生。母無瘡瘠出入之患。往古尊聖
T0345_.00.0160c11: 因時如然。所行無違。是爲菩薩善權方便
T0345_.00.0160c12: 何故菩薩母攀樹枝然後而生。設不爾者衆
T0345_.00.0160c13: 人當謂。皇后雖生菩薩必有惱患。若如凡庶
T0345_.00.0160c14: 而無殊別。欲爲黎元示現安隱。母適攀樹
T0345_.00.0160c15: 枝。志性柔和。則菩薩誕育。是爲菩薩善權方
T0345_.00.0160c16: 便
T0345_.00.0160c17: 何故菩薩安和澹泊忽然而生。其身清淨無
T0345_.00.0160c18: 有垢穢。菩薩至尊三界之上。雖處胎中如日
T0345_.00.0160c19: 炤水。淨無所著不増不減。故現脇生不與凡
T0345_.00.0160c20: 同。是爲菩薩善權方便
T0345_.00.0160c21: 何故菩薩適生斯須。帝釋即下前稽首奉不
T0345_.00.0160c22: 使餘天。其釋無始立茲本願。菩薩若生。當
T0345_.00.0160c23: 以淨意而奉受之。亦爲菩薩本徳之徴。是爲
T0345_.00.0160c24: 菩薩善權方便
T0345_.00.0160c25: 何故菩薩適見受已。行地七歩亦不八歩。是
T0345_.00.0160c26: 爲正士吉祥之應。應七覺意覺不覺者也。自
T0345_.00.0160c27: 古迄于今。未有能現行七歩者。是爲菩薩善
T0345_.00.0160c28: 權方便
T0345_.00.0160c29: 何故菩薩已行七歩擧手而言。吾於世尊天
T0345_.00.0161a01: 上天下爲最第一。當盡究竟生老死原。釋梵
T0345_.00.0161a02: 梵志及諸天子。彼時衆會莫不遍集。設不現
T0345_.00.0161a03: 斯當各自尊。則懷憍慢。便不復欲禮侍菩薩。
T0345_.00.0161a04: 菩薩愍念外道梵志諸天之衆。長夜不安必
T0345_.00.0161a05: 墜惡趣而受苦痛。是故菩薩擧聲自讃。吾於
T0345_.00.0161a06: 世尊天上天下第一。權慧超異獨歩無侶。當
T0345_.00.0161a07: 究竟盡生老死根。以此音告三千大千世界。
T0345_.00.0161a08: 其諸天子未有來者應聲便至。爾時異學梵
T0345_.00.0161a09: 志及諸天子。皆共稽首敬禮讃音叉手歸誠。
T0345_.00.0161a10: 是爲菩薩善權方便
T0345_.00.0161a11: 何故菩薩大悦而笑不懷輕戲。笑而不諂笑。
T0345_.00.0161a12: 菩薩興念。一切衆類本與我倶。發上道意無
T0345_.00.0161a13: 上正覺。恐畏懈怠放逸自恣。故爲卑賤愚冥
T0345_.00.0161a14: 貢高。或音聲者解一切法。至諸通慧精進敏
T0345_.00.0161a15: 達。使歸命佛猶斯大哀。發起萌類除却放
T0345_.00.0161a16: 逸。見已願果彼亦普具。以故正士現大欣笑。
T0345_.00.0161a17: 是爲菩薩善權方便
T0345_.00.0161a18: 何故菩薩清淨無垢而復洗浴。釋梵四天所
T0345_.00.0161a19: 見供侍。凡人初生皆當洗浴。菩薩清淨隨俗
T0345_.00.0161a20: 而浴況世人乎。故現此義。是爲菩薩善權方
T0345_.00.0161a21: 便
T0345_.00.0161a22: 何故菩薩初生之後。去到空閑於樹下坐。然
T0345_.00.0161a23: 後入城。欲以具足諸根之本。示現中宮絃歌
T0345_.00.0161a24: 倡伎音樂之娯。然火四錠由斯現縁。令衆學
T0345_.00.0161a25: 勸。棄離財寶樂昇微妙。入家復出不興異
T0345_.00.0161a26: 行。去家學道則坐佛樹。是爲菩薩善權方便」
T0345_.00.0161a27: 何故菩薩生後七日其母便薨。后壽終盡福
T0345_.00.0161a28: 應昇天非菩薩咎。前處兜術觀后摩耶大命
T0345_.00.0161a29: 將終。餘有十月七日之期。故從兜術神變來
T0345_.00.0161b01: 下現入后藏。以是推之非菩薩咎。是爲菩薩
T0345_.00.0161b02: 善權方便
T0345_.00.0161b03: 何故菩薩學書射御兵仗伎術摴蒱戲樂。
T0345_.00.0161b04: 隨世習俗現前因縁。三千大千世界諸所*伎
T0345_.00.0161b05: 樂。經藏道要詩頌術數。神呪所療言談嘲調。
T0345_.00.0161b06: 示現悉學無所不博。欲令庶人不自憍慢。是
T0345_.00.0161b07: 爲菩薩善權方便
T0345_.00.0161b08: 慧上菩薩*問大善權經卷上
T0345_.00.0161b09:
T0345_.00.0161b10:
T0345_.00.0161b11:
T0345_.00.0161b12: 慧上菩薩*問大善權經卷下
T0345_.00.0161b13: 西晋*月氏國三藏竺法護譯
T0345_.00.0161b14: 何故菩薩而有室娶。菩薩無欲不尚配匹。其
T0345_.00.0161b15: 於離欲則爲正士。所以示現眷屬妻息。傍人
T0345_.00.0161b16: 懷疑。菩薩非男斯黄門耳。欲除沈吟故納瞿
T0345_.00.0161b17: 夷釋氏之女。縁此現生子男羅云。假論羅云
T0345_.00.0161b18: 胞胎生者則非義也。所以者何。羅云於天變
T0345_.00.0161b19: 沒化生。不由父母合會而育。又是菩薩本願
T0345_.00.0161b20: 所致。昔錠光佛瞿夷有誓。後世爲仁妻殖其
T0345_.00.0161b21: 徳本。不違久要故娉納之。情無所在俗人
T0345_.00.0161b22: 動迷惑色欲慇懃戀著。菩薩示現妻子眷
T0345_.00.0161b23: 屬。尋復捨國。或有人言。正士之妃端正姝妙。
T0345_.00.0161b24: 乃尚捐去何況吾等。又菩薩本始學道時。所
T0345_.00.0161b25: 有妻婦群從眷屬。相敬重故各共發願。世世
T0345_.00.0161b26: 與仁倶生生相侍隨至成佛道。故廣敷演清
T0345_.00.0161b27: 白之法。中宮婇女四萬二千人發無上正眞
T0345_.00.0161b28: 道意。其餘群類悉度惡趣。以故菩薩現有眷
T0345_.00.0161b29: 屬。其諸婇女以恩愛情自煩惱者。適見菩薩
T0345_.00.0161c01: 澹然清淨如明月珠。則離色欲。假使菩薩化
T0345_.00.0161c02: 於所化顏姿容貌由若己身。爾時婇女與化
T0345_.00.0161c03: 人倶恣可所娯。各心念言。吾等今日與菩薩
T0345_.00.0161c04: 倶志慕永異。於時菩薩往閻浮樹蔭下。而坐
T0345_.00.0161c05: 禪思歡喜行安。由如化人所造之變。菩薩昔
T0345_.00.0161c06: 從錠光佛來。所見愛欲因縁之業。皆是無始
T0345_.00.0161c07: 發之應。是爲菩薩善權方便
T0345_.00.0161c08: 何故菩薩於閻浮樹蔭而坐禪思。化七十億
T0345_.00.0161c09: 諸所天子令發道意。又復欲使皇后見之。心
T0345_.00.0161c10: 自念言。會當捨家。是故菩薩坐閻浮樹蔭而
T0345_.00.0161c11: 寂思惟。是爲菩薩善權方便
T0345_.00.0161c12: 何故菩薩夜半出家。至于江流而自洗浴。感
T0345_.00.0161c13: 諸群生爲現徳本。悉當念言。所立之處功徳
T0345_.00.0161c14: 自然清白法故。由此夜半出家無礙極樂事
T0345_.00.0161c15: 皆當捨棄。清白之法不可離也。是爲菩薩善
T0345_.00.0161c16: 權方便
T0345_.00.0161c17: 何故菩薩在兜術天勸化諸天。來下現生天
T0345_.00.0161c18: 人叉手。時到可去門自然開。菩薩有念。王儻
T0345_.00.0161c19: 懷疑聞此不了長夜不安。遭値恐患墜于惡
T0345_.00.0161c20: 趣。故化天人天人開門。諸天坐中擧聲稱揚
T0345_.00.0161c21: 非菩薩咎。欲慰王心委之于天。由觀斯義有
T0345_.00.0161c22: 所勸化。是爲菩薩善權方便
T0345_.00.0161c23: 何故菩薩棄國捐王而現捨去。人當解知菩
T0345_.00.0161c24: 薩畏生老病死是故出家。不爲増避家室親
T0345_.00.0161c25: 族眷屬枝黨。是爲菩薩善權方便
T0345_.00.0161c26: 何故菩薩自剃頭鬚髮。三千大千世界諸天
T0345_.00.0161c27: 龍神。揵沓和人與非人。無能堪見菩薩頂者。
T0345_.00.0161c28: 況能爲尊除鬚髮者。於時菩薩勸度衆生自
T0345_.00.0161c29: 除鬚髮。念白淨王當起恨意誰剃子首。從使
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [] 156 157 158 159 160 161 162 163 164 165 [Next] [Last] [行番号:/]   [返り点:/] [CITE]