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佛説須眞天子經 (No. 0588_ 竺法護譯 ) in Vol. 00

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T0588_.15.0096c01:
T0588_.15.0096c02:   No.588
T0588_.15.0096c03:
T0588_.15.0096c04: 佛説須眞天子經卷第一文殊師利
所報法言
T0588_.15.0096c05: 稱一名斷諸法狐疑法一名諸
佛法普入方便慧分別炤明持
T0588_.15.0096c06: 　西晉月氏三藏竺法護譯　
T0588_.15.0096c07:   問四事品第一
T0588_.15.0096c08: 聞如是。一時佛遊舍衞國祇樹之園給飯孤
T0588_.15.0096c09: 獨精舍。與大衆倶。比丘千二百五十人。菩
T0588_.15.0096c10: 薩萬人。及諸欲天子諸色天子諸遍淨天子。
T0588_.15.0096c11: 比丘比丘尼優婆塞優婆夷。於是世尊與無
T0588_.15.0096c12: 央數百千之衆。圍遶會聚而爲説法。爾時文
T0588_.15.0096c13: 殊師利童子。須眞天子。於會中坐。須眞天
T0588_.15.0096c14: 子察衆坐定。便從坐起整衣服。叉手長跪白
T0588_.15.0096c15: 佛言。願欲有所問。惟佛分別解説其決。
T0588_.15.0096c16: 佛言善哉善哉天子。爲世一切求最上義。乃
T0588_.15.0096c17: 以此念問多陀竭。所疑便説恣所欲問。須眞
T0588_.15.0096c18: 天子踊躍歡喜即白佛言。世尊。何謂菩薩得
T0588_.15.0096c19: 不妄信而志大乘。何謂菩薩所作堅強得不
T0588_.15.0096c20: 怯弱。何謂菩薩得無能及最禑之福。何謂菩
T0588_.15.0096c21: 薩得知無所罣礙之行。何謂菩薩去離冥塵
T0588_.15.0096c22: 而得智慧。何謂菩薩入衆勇辯得無恐懼。何
T0588_.15.0096c23: 謂菩薩得所聞義依而有護。何謂菩薩得依
T0588_.15.0096c24: 法奧超絶於俗。何謂菩薩得恭敬順行佛世
T0588_.15.0096c25: 尊教。何謂菩薩得承法教導利一切。何謂菩
T0588_.15.0096c26: 薩得不可及神通之慧。何謂菩薩得魔現怪
T0588_.15.0096c27: 心不傾動。何謂菩薩得深遠智而不可逮。何
T0588_.15.0096c28: 謂菩薩得不爲俗法之所沾汚。何謂菩薩得
T0588_.15.0096c29: 入深行殊勝無侶。何謂菩薩得知巧方便根
T0588_.15.0097a01: 爲衆説法。何謂菩薩得入脱門在生死中不
T0588_.15.0097a02: 與色欲會。何謂菩薩得奇特方便降伏貢高。
T0588_.15.0097a03: 何謂菩薩得因縁方便知諸所作。何謂菩薩
T0588_.15.0097a04: 得律方便離諸所見。何謂菩薩得善權方便長
T0588_.15.0097a05: 育一切。何謂菩薩得吉祥願身意清淨。何謂
T0588_.15.0097a06: 菩薩得忍辱力心無恚怒。何謂菩薩得波羅
T0588_.15.0097a07: 蜜度於彼岸。何謂菩薩得應所乏饒益一切。
T0588_.15.0097a08: 何謂菩薩得爲一切世人所愛敬。何謂菩薩
T0588_.15.0097a09: 而得智黠爲人所譽。何謂菩薩所行功徳
T0588_.15.0097a10: 而不可盡。何謂菩薩堅其本要會得至佛。何
T0588_.15.0097a11: 謂菩薩常爲豪尊攬持諸法而得自在。何謂
T0588_.15.0097a12: 菩薩諸所施造輒爲作師。何謂菩薩總持衆
T0588_.15.0097a13: 事無所不了。須眞天子問已默然。佛言善哉
T0588_.15.0097a14: 善哉須眞天子。所問甚深。多所過度於世人
T0588_.15.0097a15: 民。念持是事以問如來。起菩薩意濟脱生
T0588_.15.0097a16: 死。諦聽諦受。佛當爲汝解説其義。踰於所
T0588_.15.0097a17: 問疾得是事。於是天子受教而聽。佛告天子。
T0588_.15.0097a18: 菩薩有四事行。得不妄信而志大乘。何等爲
T0588_.15.0097a19: 四。一者以善權方便入於智慧而不動轉。二
T0588_.15.0097a20: 者以立大哀住無蓋慈。三者＊以立法義所
T0588_.15.0097a21: 問能報。四者＊以立於道逮得神通曉知所有。
T0588_.15.0097a22: 是爲四事。菩薩得不妄信而志大乘。佛爾時
T0588_.15.0097a23: 歌頌＊而言
T0588_.15.0097a24:     堅住於權方便 已見慧智無底
T0588_.15.0097a25:     普弘廣行大哀 慈護人常得脱
T0588_.15.0097a26:     得義法善方便 應所報無躓礙
T0588_.15.0097a27:     神通達道化之 ＊以得是無能壞
T0588_.15.0097a28: 復次天子。菩薩有四事行。所作堅強得不怯
T0588_.15.0097a29: 弱。何等爲四。一者精進不轉。二者身所行
T0588_.15.0097b01: 淨及淨他人。三者其意純淑得至於道。四者
T0588_.15.0097b02: 不厭惓於佛法而得成就。是爲四事菩薩所
T0588_.15.0097b03: 作堅強得不怯弱。佛爾時歌頌曰
T0588_.15.0097b04:     得堅住於精進 立中正無兩際
T0588_.15.0097b05:     常清淨無垢濁 身意行口亦爾
T0588_.15.0097b06:     所作爲常純淑 以是故乘佛義
T0588_.15.0097b07:     於請益不厭惓 常思念於佛法
T0588_.15.0097b08:     此四事法之上 是則爲微妙持
T0588_.15.0097b09:     若有堅住法者 便當得道行徑
T0588_.15.0097b10:     於内外皆已了 悉逮得道之節
T0588_.15.0097b11:     在於此三處中 爲法王今不久
T0588_.15.0097b12: 復次天子。菩薩有四事法。得無能及最禑
T0588_.15.0097b13: 之福。何等爲四事。一者以般若波羅蜜。廣
T0588_.15.0097b14: 教授諸菩薩。二者未發道心者。而勸一切令
T0588_.15.0097b15: 發道意。三者常行三品願一戒二智慧三平
T0588_.15.0097b16: 等。應是事者所作功徳而無恚怒。四者心念
T0588_.15.0097b17: 於道而無懈怠。是爲四事菩薩得無能及最
T0588_.15.0097b18: 禑之福。佛爾時歌頌言
T0588_.15.0097b19:     用智慧度無極 教導於解黠者
T0588_.15.0097b20:     便以等住於道 則恒以是道心
T0588_.15.0097b21:     廣勸勉於衆人 皆使令發道意
T0588_.15.0097b22:     於三品而不轉 若有應於是者
T0588_.15.0097b23:     便爲合於道義 其一切諸所作
T0588_.15.0097b24:     是功徳遂當辦 稍得依近於道
T0588_.15.0097b25: 復次天子。菩薩有四事行。得知無所罣礙之
T0588_.15.0097b26: 行。何等爲四。一者有所作常以慧。不爲頑
T0588_.15.0097b27: 佷自用。二者知一切法因縁所屬。離於吾
T0588_.15.0097b28: 我而無瞋怒。三者以空法攝護一切。四者遠
T0588_.15.0097b29: 離愛欲曉了六情。是爲四事菩薩得無所罣
T0588_.15.0097c01: 礙之行。佛爾時歌頌言
T0588_.15.0097c02:     所作常以慧 不＊佷不自從
T0588_.15.0097c03:     信用律方便 所見而不受
T0588_.15.0097c04:     是法爲＊以空 終不捨離人
T0588_.15.0097c05:     行過諸所欲 内外爲已淨
T0588_.15.0097c06:     如是最上法 四事之所立
T0588_.15.0097c07:     便得智無礙 慧度於無極
T0588_.15.0097c08: 復次天子。菩薩有四事行。去離冥塵而得智
T0588_.15.0097c09: 慧。何等爲四。一者所聞不厭足。二者應人
T0588_.15.0097c10: 所欲。而爲説法心無所冀。三者一切所作如
T0588_.15.0097c11: 幻。於諸法界慧無所壞。四者一時發道意。
T0588_.15.0097c12: 超入法城。是爲四事菩薩去離冥塵而得智
T0588_.15.0097c13: 慧。佛爾時歌頌言
T0588_.15.0097c14:     常求深學 聞不厭足 審觀法義
T0588_.15.0097c15:     應所欲教 已得總持 自以意説
T0588_.15.0097c16:     不復從人 有所啓受 所作若夢
T0588_.15.0097c17:     及野馬幻 視一切法 癡分如是
T0588_.15.0097c18:     其所修設 而不壞法 一發淨意
T0588_.15.0097c19:     便棄苦痛 如是法品 甚爲殊傑
T0588_.15.0097c20:     是經尊特 常當親近 去離冥塵
T0588_.15.0097c21:     而得慧明 遊於三世 譬如日光
T0588_.15.0097c22: 復次天子。菩薩有四事行。入諸勇辯得不恐
T0588_.15.0097c23: 懼。何等爲四。一者得陀隣尼念持不忘。二
T0588_.15.0097c24: 者語能報諸所問。皆斷其狐疑。三者＊以大
T0588_.15.0097c25: 哀。教授一切使入空。四者所作離於魔事。
T0588_.15.0097c26: 便得神通之智。是爲四事菩薩入衆勇辯得
T0588_.15.0097c27: 不恐懼。佛爾時歌頌言
T0588_.15.0097c28:     已得於總持 所聞而不忘
T0588_.15.0097c29:     語報堅諸問 皆斷衆狐疑
T0588_.15.0098a01:     大哀廣教授 一切無所有
T0588_.15.0098a02:     神通爲已達 魔欲不能制
T0588_.15.0098a03:     如是四事法 則爲應菩薩
T0588_.15.0098a04:     於是無恐畏 在衆住不懼
T0588_.15.0098a05: 復次天子。菩薩有四事行。得所聞義依而有
T0588_.15.0098a06: 護。何等爲四。一者諸所聞者皆悉持之。於
T0588_.15.0098a07: 所聞無所聞。亦無力亦無持亦無所至。二
T0588_.15.0098a08: 者諸所音聲非是正行。皆遠離之諸法＊皆
T0588_.15.0098a09: 解脱等。若如稱義議如響。三者若聞他方
T0588_.15.0098a10: 有深經。輕身往求。四者已入寂靜義。而無
T0588_.15.0098a11: 有憒閙。是爲四事菩薩得所聞義依而有護。
T0588_.15.0098a12: 佛爾時歌頌言
T0588_.15.0098a13:     雖欲多聞法 不聽采其義
T0588_.15.0098a14:     無聞亦無力 因義是其要
T0588_.15.0098a15:     三界諸音聲 皆非正道行
T0588_.15.0098a16:     響等譬如稱 知義亦如是
T0588_.15.0098a17:     於是得聞聽 觀受奉其義
T0588_.15.0098a18:     無使身自行 彼説聞歡喜
T0588_.15.0098a19:     其義最第一 法寂無憒義
T0588_.15.0098a20:     用是深法行 稟承敬其義
T0588_.15.0098a21: 復次天子。菩薩有四事行。得依法隩超絶
T0588_.15.0098a22: 於俗。何等爲四。一者聚會衆人。而爲説法。
T0588_.15.0098a23: 二者於大衆中。爲現無常事。三者勸大祠祀
T0588_.15.0098a24: 者。使爲覺願。四者常欲捨諸所有止空閑處。
T0588_.15.0098a25: 是爲四事菩薩得依法＊隩超絶於俗。佛爾
T0588_.15.0098a26: 時歌頌言
T0588_.15.0098a27:     在於大城 常處其中 因其黠慧
T0588_.15.0098a28:     而爲説法 住身大會 建立衆人
T0588_.15.0098a29:     淫放逸中 爲現無常 會於大祠
T0588_.15.0098b01:     彼我等佐 因祠勸助 用已覺故
T0588_.15.0098b02:     與無有倶 常念捨離 心常願求
T0588_.15.0098b03:     處在空閑
T0588_.15.0098b04: 復次天子。菩薩有四事行。得恭敬順行佛世
T0588_.15.0098b05: 尊教。何等爲四。一者心常在道。究竟不離。二
T0588_.15.0098b06: 者所聞受持。念未曾忘。三者所許如言。有
T0588_.15.0098b07: 求不逆。四者習於空無。入一切法。是爲四事
T0588_.15.0098b08: 得菩薩恭敬順行佛世尊教。佛爾時歌頌言
T0588_.15.0098b09:     身更諸苦痛 道意終不轉
T0588_.15.0098b10:     得聞入法要 是則大導師
T0588_.15.0098b11:     心口有所許 身行亦如言
T0588_.15.0098b12:     習諸空無慧 入衆智黠法
T0588_.15.0098b13:     奉行如法教 得離婬怒癡
T0588_.15.0098b14:     不懈不中止 無恚亦無懊
T0588_.15.0098b15:     十方稱名譽 歌歎其功徳
T0588_.15.0098b16:     若應順此教 法慧無過者
T0588_.15.0098b17: 復次天子菩薩有四事行。得承法教道利一
T0588_.15.0098b18: 切。何等爲四。一者受空身住。能爲衆會廣
T0588_.15.0098b19: 説大法。二者已自調心去離婬欲而得泥曰。
T0588_.15.0098b20: 復令會者調心止欲説泥洹法。三者自身所
T0588_.15.0098b21: 作滿足至道。復令一切立摩訶衍。四者自身
T0588_.15.0098b22: 求法已暢衆妙。復教於人令求索法。是爲四
T0588_.15.0098b23: 事菩薩得承法教導利一切。佛爾時歌頌＊曰
T0588_.15.0098b24:     教授於人 令受空要 調心止欲
T0588_.15.0098b25:     得住泥曰 有徳至尊 及大神足
T0588_.15.0098b26:     以法布施 示人覺乘 所爲已具
T0588_.15.0098b27:     至於道心 於衆立人 使至大乘
T0588_.15.0098b28:     常求於法 便合義力 爲衆説法
T0588_.15.0098b29:     亦不増減
T0588_.15.0098c01: 復次天子。菩薩有四事行。得不可及神通之
T0588_.15.0098c02: 慧。何等爲四。一者日日修梵四淨之行。二
T0588_.15.0098c03: 者常止宿於空閑之處。三者深入於法忍。四
T0588_.15.0098c04: 者身心而等慧。是爲四事菩薩得不可及神
T0588_.15.0098c05: 通之慧。佛爾時歌頌言
T0588_.15.0098c06:     日修梵行 以自興立 常樂空閑
T0588_.15.0098c07:     處於清淨 已入深法 便至於道
T0588_.15.0098c08:     身心平等 自致得慧 已合如是
T0588_.15.0098c09:     於行如等 於五神通 爲已得達
T0588_.15.0098c10:     飛到十方 住諸佛前 多所育養
T0588_.15.0098c11:     於一切人
T0588_.15.0098c12: 復次天子。菩薩有四事行。得魔現怪心不傾
T0588_.15.0098c13: 動。何等爲四。一者住四禪者皆令入空。二
T0588_.15.0098c14: 者常以大哀不捨一切。三者供施三寶精進
T0588_.15.0098c15: 不絶常不厭足。四者以漚和拘舍羅故。六波
T0588_.15.0098c16: 羅蜜而得堅住。是爲四事菩薩得魔現怪心
T0588_.15.0098c17: 不傾動。佛爾時歌頌言
T0588_.15.0098c18:     空無思想住 建立＊道四禪
T0588_.15.0098c19:     常以無極哀 令衆安入義
T0588_.15.0098c20:     其於法寶貫 不截亦不斷
T0588_.15.0098c21:     應諸度無極 則是權所引
T0588_.15.0098c22:     意尊無能壞 堅住而不動
T0588_.15.0098c23:     一切諸四魔 皆悉爲之伏
T0588_.15.0098c24:     遍見衆庶人 在魔羅網中
T0588_.15.0098c25:     示於泥洹道 皆令發是乘
T0588_.15.0098c26: 復次天子。菩薩有四事行。得深遠智而不可
T0588_.15.0098c27: 逮。何等爲四。一者常思惟入深法。二者非
T0588_.15.0098c28: 義之事常悉捨離。三者常憂念一切＊便得合
T0588_.15.0098c29: 法議。四者能調剛強開解愚冥得佛無礙智。
T0588_.15.0099a01: 是爲四事菩薩得深遠智而不可逮。佛爾時
T0588_.15.0099a02: 歌頌言
T0588_.15.0099a03:     意常思惟 入於空法 放捨非義
T0588_.15.0099a04:     常合正義 已入是念 憂勞一切
T0588_.15.0099a05:     得深遠智 則意之最 得調剛強
T0588_.15.0099a06:     開伏曚冥 令發起意 立摩訶衍
T0588_.15.0099a07:     神通之智 皆爲已辦 得智深遠
T0588_.15.0099a08:     不可逮覺
T0588_.15.0099a09: 復次天子。菩薩有四事行。得不爲俗法之所
T0588_.15.0099a10: ＊沾汚。何等爲四。一者若得利若樂若有名
T0588_.15.0099a11: 若歎譽不以喜悦。二者若無利若苦若無名
T0588_.15.0099a12: 若謗毀亦不以憂。三者依受五陰護養一切。
T0588_.15.0099a13: 四者若得受陰者示現空聚處。是爲四事菩
T0588_.15.0099a14: 薩得不爲俗法之所＊沾汚。佛爾時歌頌言
T0588_.15.0099a15:     若有利及名譽 便已得一切樂
T0588_.15.0099a16:     有如是稱歎者 心亦不以爲喜
T0588_.15.0099a17:     若無利無名苦 有智者不以憂
T0588_.15.0099a18:     如蓮華＊無＊沾汚 於世行亦如是
T0588_.15.0099a19:     若受陰用是義 以將護養一切
T0588_.15.0099a20:     已能滅盡諸陰 計念之若如幻
T0588_.15.0099a21:     於世行隨其法 不爲俗所＊沾汚
T0588_.15.0099a22:     令一切得樂義 以戒徳爲塗香
T0588_.15.0099a23: 復次天子。菩薩有四事行。得入深行殊勝無
T0588_.15.0099a24: 侶。何等爲四。一者是身亦無人。二者是人
T0588_.15.0099a25: 亦非人。三者諸法皆靜寞。四者慧無所著。是
T0588_.15.0099a26: 爲四事菩薩得入深行殊勝無侶。佛爾時歌
T0588_.15.0099a27: 頌言
T0588_.15.0099a28:     是身亦非身 是人亦非人
T0588_.15.0099a29:     法靜亦如是 慧亦無欲著
T0588_.15.0099b01: 復次天子。菩薩有四事行。得知巧便根爲
T0588_.15.0099b02: 衆説法。何等爲四。一者便得神通。二者其
T0588_.15.0099b03: 慧無所罣礙。三者得辯才之智。四者本願已
T0588_.15.0099b04: 淨。是爲四事菩薩得知巧＊便根爲衆説法。佛
T0588_.15.0099b05: 爾時歌頌言
T0588_.15.0099b06:     神通已爲達 其慧無罣礙
T0588_.15.0099b07:     辯智常如此 本願畢清淨
T0588_.15.0099b08:     已知見人根 如應爲説法
T0588_.15.0099b09:     聽者輒聞受 不疑怪泥洹
T0588_.15.0099b10: 復次天子。菩薩有四事行。得入脱門在生死
T0588_.15.0099b11: 中不與色欲會。何等爲四。一者得住於空聚
T0588_.15.0099b12: 若見繋囚便度脱之。二者得立無想諸著行
T0588_.15.0099b13: 者皆度脱之。三者逮得無願安和定隱將育
T0588_.15.0099b14: 一切。四者得漚和拘舍羅以智慧示現諸法。
T0588_.15.0099b15: 是爲四事菩薩得入脱門在生死中不與色欲
T0588_.15.0099b16: 會。佛爾時歌頌言
T0588_.15.0099b17:     已得空於聚 繋囚即解脱
T0588_.15.0099b18:     已立於無想 度諸想著行
T0588_.15.0099b19:     已得於無願 安詳和定隱
T0588_.15.0099b20:     隨衆所生處 將育於一切
T0588_.15.0099b21:     權慧開化人 則住度脱門
T0588_.15.0099b22:     具足以時入 不止無色界
T0588_.15.0099b23: 復次天子。菩薩有四事行。得奇特方便降伏
T0588_.15.0099b24: 貢高。何等爲四。一者普視悉見知諸法界。
T0588_.15.0099b25: 二者了生死本以法度脱之。三者悉知身欲
T0588_.15.0099b26: 本。四者習於泥洹不疑諸法。是爲四事菩薩
T0588_.15.0099b27: 得奇特方便降伏貢高。佛爾時歌頌言
T0588_.15.0099b28:     普察悉見知 一切諸法界
T0588_.15.0099b29:     終無偏恨心 所視悉平等
T0588_.15.0099c01:     至於身之本 處欲而自在
T0588_.15.0099c02:     已知殊特便 以權應而説
T0588_.15.0099c03:     一切無所習 諸法皆滅度
T0588_.15.0099c04:     不生無所趣 所有爲都盡
T0588_.15.0099c05:     不慢不自大 降伏諸貢高
T0588_.15.0099c06:     一切以巧智 皆使入泥洹
T0588_.15.0099c07: 復次天子。菩薩有四事行。得因縁方便知諸
T0588_.15.0099c08: 所作。何等爲四。一者布施得豪富因此便致
T0588_.15.0099c09: 是。二者持戒得生天因此便致是。三者博學
T0588_.15.0099c10: 成大智因此便致是。四者止觀離生死因此
T0588_.15.0099c11: 便致是。是爲四事菩薩得因縁方便知諸所
T0588_.15.0099c12: 作。佛爾時歌頌言
T0588_.15.0099c13:     布施得豪富 縁是則果報
T0588_.15.0099c14:     持戒生天上 縁是則果報
T0588_.15.0099c15:     博聞慧無欲 縁是則果報
T0588_.15.0099c16:     道觀無識著 縁是則果報
T0588_.15.0099c17: 復次天子。菩薩有四事行。得律方便離諸所
T0588_.15.0099c18: 見。何等爲四。一者在有常中心得無著。二
T0588_.15.0099c19: 者在無常中意不有異。三者見諸起者及生
T0588_.15.0099c20: 死本。乃從十二因縁合會生。其已見知不作
T0588_.15.0099c21: 是事。四者視諸起滅及生死滅。乃從十二因
T0588_.15.0099c22: 縁離散滅。其已見知處於三界不作滅事。是
T0588_.15.0099c23: 爲四事菩薩得律方便離諸所見。佛爾時歌
T0588_.15.0099c24: 頌言
T0588_.15.0099c25:     見計有常者 爲示無常事
T0588_.15.0099c26:     在於無常中 爲現中正法
T0588_.15.0099c27:     若爲一切人 廣説因縁意
T0588_.15.0099c28:     其聞十二事 心普得清淨
T0588_.15.0099c29:     一切諸十方 世尊所可説
T0588_.15.0100a01:     癡爲生死本 上下從是起
T0588_.15.0100a02:     諸可所起者 亦終不復滅
T0588_.15.0100a03:     因縁皆已盡 不與十二會
T0588_.15.0100a04: 復次天子。菩薩有四事行。得善權方便長育
T0588_.15.0100a05: 一切。何等爲四。一者一切人是我所皆爲示
T0588_.15.0100a06: 現其道。二者所作功徳而不厭足。三者住於
T0588_.15.0100a07: 生死無求泥洹無。四者隨諸所樂而入度
T0588_.15.0100a08: 脱之。以權行不爲愛欲所汚。是爲四事菩
T0588_.15.0100a09: 薩得善權方便長育一切。佛爾時歌頌言
T0588_.15.0100a10:     堅於一切人 使住於道覺
T0588_.15.0100a11:     諸所作功徳 不念欲中止
T0588_.15.0100a12:     在於生死中 而爲求滅度
T0588_.15.0100a13:     如其所好樂 因是而濟脱
T0588_.15.0100a14:     心意常當念 親近於是法
T0588_.15.0100a15:     善權方便故 都＊以曉了知
T0588_.15.0100a16:     恒志在養護 無數諸人民
T0588_.15.0100a17:     攬持一切智 皆使疾逮得
T0588_.15.0100a18: 復次天子。菩薩有四事行。得吉祥願身意清
T0588_.15.0100a19: 淨。何等爲四。一者無慳貪。二者施不擇時
T0588_.15.0100a20: 與。三者堅於戒。四者身意所作常願於道。
T0588_.15.0100a21: 是爲四事菩薩得吉祥願身意清淨。佛爾時
T0588_.15.0100a22: 歌頌言
T0588_.15.0100a23:     心質樸不慳 持戒淨無瑕
T0588_.15.0100a24:     堅住而不動 譬如須彌山
T0588_.15.0100a25:     身意之所作 常願於覺乘
T0588_.15.0100a26:     今得吉祥應 如是得不久
T0588_.15.0100a27: 復次天子。菩薩有四事行。得忍辱力心無恚
T0588_.15.0100a28: 怒。何等爲四。一者待遇一切人如父母愛其
T0588_.15.0100a29: 子。亦如自身無異。二者若得苦痛撾捶割
T0588_.15.0100b01: 剥。計無有身而不愁憂。三者已得解空離諸
T0588_.15.0100b02: 所見。四者身所行惡常自責悔。他人所作見
T0588_.15.0100b03: 而不證。是爲四事菩薩得忍辱力心無恚怒。
T0588_.15.0100b04: 佛爾時歌頌言
T0588_.15.0100b05:     視一切如身 若父母愛子
T0588_.15.0100b06:     常持大慈意 照育諸人民
T0588_.15.0100b07:     若有起恨心 則覺隨而滅
T0588_.15.0100b08:     已解了於空 能爲第一忍
T0588_.15.0100b09:     若身有短惡 常深自責悔
T0588_.15.0100b10:     及見他瑕穢 終不證其闕
T0588_.15.0100b11:     一切諸人民 吾當盡度脱
T0588_.15.0100b12:     在於夜夢中 未曾起恚心
T0588_.15.0100b13: 復次天子。菩薩有四事行。得波羅蜜度於彼
T0588_.15.0100b14: 岸。何等爲四。一者所作福無央數。二者所
T0588_.15.0100b15: 作慧無有限。三者以一波羅蜜滿諸度無極。
T0588_.15.0100b16: 四者發意作功徳不求餘但願一切智。是爲
T0588_.15.0100b17: 四事菩薩得波羅蜜度於彼岸。佛爾時歌頌
T0588_.15.0100b18: 言
T0588_.15.0100b19:     所作福無厭足 如衆流歸於海
T0588_.15.0100b20:     修智慧無限量 已得住於佛乘
T0588_.15.0100b21:     則持一度無極 滿足諸波羅蜜
T0588_.15.0100b22:     凡發意所作爲 常願求於正道
T0588_.15.0100b23:     已得度於彼岸 諸度無極亦爾
T0588_.15.0100b24:     則便入泥洹城 如是得不爲難
T0588_.15.0100b25: 復次天子。菩薩有四事行。得應所乏饒益一
T0588_.15.0100b26: 切。何等爲四。一者有無盡寶藏。二者有無
T0588_.15.0100b27: 窮法教。三者神通爲已達。四者心平等譬如
T0588_.15.0100b28: 地。是爲四事菩薩得應所乏饒益一切。佛爾
T0588_.15.0100b29: 時歌頌言
T0588_.15.0100c01:     其福藏無有盡 法教化亦無窮
T0588_.15.0100c02:     神通智達無礙 心平等其若地
T0588_.15.0100c03:     如是法難稱量 已於道而得住
T0588_.15.0100c04:     如是者多饒益 便疾得至於佛
T0588_.15.0100c05: 復次天子。菩薩有四事行。得爲一切世人所
T0588_.15.0100c06: 敬。何等爲四。一者行四梵行。二者行四
T0588_.15.0100c07: 恩救攝一切。三者有四諦慧。四者得四無
T0588_.15.0100c08: 所罣礙一義二法三次第均四報答。是爲四
T0588_.15.0100c09: 事菩薩得爲一切世人所＊敬。佛爾時歌頌言
T0588_.15.0100c10:     如梵住行四淨 常樂施於四恩
T0588_.15.0100c11:     已得有四諦慧 用供養一切人
T0588_.15.0100c12:     因是恩已得度 應教授而説法
T0588_.15.0100c13:     以恩行合會人 用是故見敬愛
T0588_.15.0100c14: 復次天子。菩薩有四事行。而得智黠爲人所
T0588_.15.0100c15: 譽。何等爲四。一者多聞具足不犯於戒得無
T0588_.15.0100c16: 所疑。二者已得樂止安而無害。三者已得寂
T0588_.15.0100c17: 寞諸根便定。四者自身已得安隱而無所貪
T0588_.15.0100c18: 所作不自侵悉逮見知。是爲四事菩薩而得
T0588_.15.0100c19: 智黠爲人所譽。佛爾時歌頌言
T0588_.15.0100c20:     聞已具便受持 以自戒度彼岸
T0588_.15.0100c21:     如是者無所疑 得樂止安隱處
T0588_.15.0100c22:     已止宿在空閑 則諸根用寂定
T0588_.15.0100c23:     身已安無所貪 悉逮見諸自侵
T0588_.15.0100c24: 復次天子。菩薩有四事行。所作功徳而不可
T0588_.15.0100c25: 盡。何等爲四。一者＊已信得豐饒。二者＊已
T0588_.15.0100c26: 精進得豐饒。三者以大哀得豐饒。四者所作
T0588_.15.0100c27: 功徳但願大乘。是爲四事菩薩所作功徳而
T0588_.15.0100c28: 不可盡。佛爾時歌頌言
T0588_.15.0100c29:     ＊已信得堅住 無能動搖者
T0588_.15.0101a01:     常修精進行 從是得大力
T0588_.15.0101a02:     無盡之大慈 及與無極哀
T0588_.15.0101a03:     常爲一切人 行於廣大道
T0588_.15.0101a04:     以如是之故 得無盡功徳
T0588_.15.0101a05:     稍稍復増益 遂至不可量
T0588_.15.0101a06:     如月盛滿時 淨好無瑕穢
T0588_.15.0101a07:     常在衆星中 其明無能蔽
T0588_.15.0101a08: 復次天子。菩薩有四事行。堅其本要會得至
T0588_.15.0101a09: 佛。何等爲四。一者如口所言身意不異。二
T0588_.15.0101a10: 者已受持要。三者心已安隱得住於道。四者
T0588_.15.0101a11: 意得堅強若如金剛。是爲四事菩薩堅其本
T0588_.15.0101a12: 要會得至佛。佛爾時歌頌言
T0588_.15.0101a13:     口之所言 所作亦爾 若已敬愛
T0588_.15.0101a14:     奉持正要 爲已安住 於此道意
T0588_.15.0101a15:     其身堅強 譬若金剛 如是則爲
T0588_.15.0101a16:     四事法行 智黠之人 常修是事
T0588_.15.0101a17:     意不猶預 爲已得定 已堅其要
T0588_.15.0101a18:     會得至佛
T0588_.15.0101a19: 復次天子。菩薩有四事行。常爲豪尊攬持諸
T0588_.15.0101a20: 法而得自在。何等爲四。一者得於智力而無
T0588_.15.0101a21: 欲力。二者得黠慧力離諸癡冥。三者心得
T0588_.15.0101a22: 自在不隨魔教。四者爲得總持隨人所樂而
T0588_.15.0101a23: 爲説法。是爲四事菩薩常爲豪尊攬持諸法
T0588_.15.0101a24: 而得自在。佛爾時歌頌言
T0588_.15.0101a25:     ＊已智力得勇慧 爲不隨愛欲力
T0588_.15.0101a26:     黠慧力消癡冥 已度脱諸所見
T0588_.15.0101a27:     心已尊魔皆伏 得總持應問答
T0588_.15.0101a28:     教授衆不自侵 ＊已是故疾得尊
T0588_.15.0101a29: 復次天子。菩薩有四事行。諸所施造輒爲作
T0588_.15.0101b01: 師。何等爲四。一者＊不瞋恚。二者常恭敬於
T0588_.15.0101b02: 人。三者不婬泆。四者意純淑。是爲四事菩
T0588_.15.0101b03: 薩諸所施造輒爲作師。佛爾時歌頌言
T0588_.15.0101b04:     心念無婬恚 常住於恭敬
T0588_.15.0101b05:     純淑得至道 爲師敷要慧
T0588_.15.0101b06:     造匠衆方便 於世世之上
T0588_.15.0101b07:     世人咸歸仰 一切頭面禮
T0588_.15.0101b08: 復次天子。菩薩有四事行。總持衆事無所不
T0588_.15.0101b09: 了。何等爲四。一者已通於智。於智中遊無
T0588_.15.0101b10: 所不過。二者所説十方諸佛皆聞其音佛尋
T0588_.15.0101b11: 報讃。三者皆已離諸無功徳法。四者皆已得
T0588_.15.0101b12: 諸功徳正法即便逮得世雄印。是爲四事菩
T0588_.15.0101b13: 薩總持衆事無所不了。佛爾時歌頌言
T0588_.15.0101b14:     神通爲已達 飛行淨衆塵
T0588_.15.0101b15:     其智甚廣大 普等如虚空
T0588_.15.0101b16:     一切諸如來 皆見聞其音
T0588_.15.0101b17:     報答悉滿足 其音無缺減
T0588_.15.0101b18:     諸非功徳業 爲已悉遠離
T0588_.15.0101b19:     愛慶得吉祥 立諸功徳本
T0588_.15.0101b20:     已住如此者 爲能光是法
T0588_.15.0101b21:     於是功徳中 皆無自侵者
T0588_.15.0101b22: 佛説此四事章句言時。萬二千人發無上
T0588_.15.0101b23: 正眞道意。五千菩薩得無所從生法忍。爾
T0588_.15.0101b24: 時三千大千刹土六反震動。其大光明無所
T0588_.15.0101b25: 不照◎
T0588_.15.0101b26: 佛説須眞天子經卷第一
T0588_.15.0101b27:   此經。第十九幅末二行。人發無上正眞道
T0588_.15.0101b28: 意之下。五千菩薩之上。丹本有爲轉法輪
T0588_.15.0101b29: 甘教慈教。乃至於泥越行永不泥越等。凡
T0588_.15.0101c01: 三十八行。宋本可五十行經。詳其文相。
T0588_.15.0101c02: 首尾疣贅。皆不穩當。擉之即是下文。宋
T0588_.15.0101c03: 本第三卷丹本下卷。分別品第八之末文
T0588_.15.0101c04: 耳。丹本重安於此。錯矣。故不添之。請詳
T0588_.15.0101c05: 其致
T0588_.15.0101c06:
T0588_.15.0101c07:
T0588_.15.0101c08:
T0588_.15.0101c09: 佛説須眞天子經卷第二
T0588_.15.0101c10: 　西晋月氏三藏竺法護譯　
T0588_.15.0101c11:   ◎答法議品第二
T0588_.15.0101c12: 須眞天子。則語文殊師利童子言。如來爲
T0588_.15.0101c13: 我發遣三十二事章句法品。惟願重爲廣説
T0588_.15.0101c14: 令解。云何菩薩於此大乘意不忘信。文殊師
T0588_.15.0101c15: 利答言。心自審信不隨他教故。天子復問。
T0588_.15.0101c16: 云何菩薩所作堅強。答言降棄諸欲故。天子
T0588_.15.0101c17: 復問。云何菩薩得最禑之福。＊答言了知法
T0588_.15.0101c18: 界而不動故。天子復問。云何菩薩得無礙行。
T0588_.15.0101c19: ＊答言不爲諸入之所惑故。天子復問。云何
T0588_.15.0101c20: 菩薩去離冥塵。＊答曰知諸法界本皆淨故。
T0588_.15.0101c21: 天子復問。云何菩薩入衆勇辯離諸恐畏。＊答
T0588_.15.0101c22: 言選求諸法不可得貌故。天子復問。云何菩
T0588_.15.0101c23: 薩得所聞義依而有護。＊答言知諸法默然
T0588_.15.0101c24: 故。天子復問。云何菩薩得依法議。＊答言
T0588_.15.0101c25: 已知住法界故。天子復問。云何菩薩而得
T0588_.15.0101c26: 順教。＊答言不隨諸音故。天子復問。云何
T0588_.15.0101c27: 菩薩得隨法教。文殊答言得諸解脱故。天
T0588_.15.0101c28: 子復問。云何菩薩得無過者。＊答言於諸法
T0588_.15.0101c29: 心不動故。天子復問。云何菩薩降伏魔衆。
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