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佛説寶雨經 (No. 0660_ 達摩流支譯 ) in Vol. 16

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T0660_.16.0283b18:
T0660_.16.0283b19:
T0660_.16.0283b20:   No.660
T0660_.16.0283b21:
T0660_.16.0283b22: 佛説寶雨經卷第一&MT01396; 不 退
轉 菩 薩 記
T0660_.16.0283b23:   唐天竺三藏達摩流支譯
T0660_.16.0283b24: 如是我聞。一時薄伽梵。住伽耶城伽耶山頂。
T0660_.16.0283b25: 與大苾芻衆七萬二千人倶。皆是阿羅漢諸
T0660_.16.0283b26: 漏已盡。無復煩惱得眞自在。心善解脱慧善
T0660_.16.0283b27: 解脱。如調慧馬亦如大象。已作所作已辦所
T0660_.16.0283b28: 辦。棄諸重擔逮得己利。盡諸有結明了正法。
T0660_.16.0283b29: 心得自在到勝彼岸。通達法界爲法王子。於
T0660_.16.0283c01: 諸利養心無所著。善得出家成具足戒。意解
T0660_.16.0283c02: 圓滿住涅槃路。唯除一人。謂長老阿難陀。
T0660_.16.0283c03: 猶居學地
T0660_.16.0283c04: 菩薩摩訶薩八萬四千人皆是一生補處。於
T0660_.16.0283c05: 一切智現前能入隨順尊重。得無所著陀羅
T0660_.16.0283c06: 尼門。住首楞嚴三昧。遊戲神通證無功用。離
T0660_.16.0283c07: 一切障起大慈悲。遍滿十方一切世界。善攝
T0660_.16.0283c08: 無邊諸佛刹土。空性所行安住無相。心如虚
T0660_.16.0283c09: 空如甚深海。如妙高山八風不動。亦如蓮花
T0660_.16.0283c10: 無所染著。如明淨寶如錬眞金。爲欲利益諸
T0660_.16.0283c11: 有情故。起無邊智入佛境界。其名曰寶
T0660_.16.0283c12: 菩薩。寶手菩薩。寶印手菩薩。寶冠菩薩。寶髻
T0660_.16.0283c13: 菩薩。寶積菩薩。寶性菩薩。寶頂菩薩。寶幢菩
T0660_.16.0283c14: 薩。金剛藏菩薩。金藏菩薩。寶藏菩薩。徳藏菩
T0660_.16.0283c15: 薩。離垢菩薩。如來藏菩薩。智藏菩薩。日藏菩
T0660_.16.0283c16: 薩。定藏菩薩。蓮花藏菩薩。解脱月菩薩。
T0660_.16.0283c17: 月菩薩。淨月菩薩。觀自在菩薩。大勢至菩薩。
T0660_.16.0283c18: 普賢菩薩。普眼菩薩。蓮花眼菩薩。普威儀菩
T0660_.16.0283c19: 薩。端嚴菩薩。普慧行菩薩。法慧菩薩。勝慧菩
T0660_.16.0283c20: 薩。上慧菩薩。金剛慧菩薩。師子遊戲菩薩。大
T0660_.16.0283c21: 音聲王菩薩。師子吼菩薩。甚深音聲菩薩。無
T0660_.16.0283c22: 染著菩薩。離一切垢菩薩。月光菩薩。日光
T0660_.16.0283c23: 菩薩。智光菩薩。智徳菩薩。賢徳菩薩。月徳菩
T0660_.16.0283c24: 薩。蓮花徳菩薩。寶徳菩薩。曼殊室利法王子
T0660_.16.0283c25: 菩薩摩訶薩等
T0660_.16.0283c26: 復有十六善大丈夫。賢護菩薩而爲上首
T0660_.16.0283c27: 復有賢劫菩薩。慈氏菩薩而爲上首
T0660_.16.0283c28: 復有四大王衆天。四大天王而爲上首
T0660_.16.0283c29: 復有三十三天衆。帝釋天王而爲上首
T0660_.16.0284a01: 復有時分天衆。時分天王而爲上首
T0660_.16.0284a02: 復有知足天衆。知足天王而爲上首
T0660_.16.0284a03: 復有樂變化天衆。樂變化天王而爲上首
T0660_.16.0284a04: 復有他化自在天衆。他化自在天王而爲上
T0660_.16.0284a05:
T0660_.16.0284a06: 復有白分魔王衆。商主羅摩而爲上首
T0660_.16.0284a07: 復有梵天王衆。大梵天王而爲上首
T0660_.16.0284a08: 復有淨居天衆。摩醯首羅天王而爲上首
T0660_.16.0284a09: 復有無量百千阿素羅衆。毘摩質多羅阿素
T0660_.16.0284a10: 羅王。睒末羅阿素羅王。婆稚阿素羅王。羅怙
T0660_.16.0284a11: 羅阿素羅王等而爲上首
T0660_.16.0284a12: 復有無量百千諸龍王衆。阿那婆達多龍王。
T0660_.16.0284a13: 摩那斯龍王。娑掲羅龍王。和修吉龍王等
T0660_.16.0284a14: 而爲上首
T0660_.16.0284a15: 復有無量百千諸龍王子。威光而爲上首
T0660_.16.0284a16: 復有無量百千諸龍王婇女。及餘無量天龍。
T0660_.16.0284a17: 藥叉達縛。阿素羅。掲路荼。緊㮈羅。莫
T0660_.16.0284a18: 呼羅伽。人非人等。皆來集會。時伽耶山頂周
T0660_.16.0284a19: 四踰繕那地及虚空。無微塵許衆不充滿。爲
T0660_.16.0284a20: 欲供養佛世尊故敷師子座。其師子座高一
T0660_.16.0284a21: 踰繕那。以無量百千綺妙繒綵寶鈴寶網寶
T0660_.16.0284a22: 蓋莊嚴。復有百千繒帶垂下。其師子座及地
T0660_.16.0284a23: 方處皆以金剛所成。堅固難壞。平坦如掌灑
T0660_.16.0284a24: 掃清淨散衆天花甚可愛樂。於其地上出生
T0660_.16.0284a25: 無量百千葉金色蓮花。琉璃爲莖帝青爲臺。
T0660_.16.0284a26: 香氣芬馥悦可衆心。其座四邊生四寶樹。高
T0660_.16.0284a27: 半踰繕那枝條蔭映三倶盧舍
T0660_.16.0284a28: 爾時如來於大衆中坐師子座。以清淨智轉
T0660_.16.0284a29: 妙法輪。降伏魔怨世法不染。無有驚怖如師
T0660_.16.0284b01: 子王。如清淨池。亦如大海。如妙高山。如日光
T0660_.16.0284b02: 耀。如月清涼。如大龍王普雨法雨。如梵天王
T0660_.16.0284b03: 超諸法衆。以無量無邊諸弟子等。及百千帝
T0660_.16.0284b04: 釋梵王護世四天王等。一切大衆前後圍遶。
T0660_.16.0284b05: 瞻仰尊顏目不暫捨
T0660_.16.0284b06: 爾時世尊從於頂上放大光明蔽於衆會。其
T0660_.16.0284b07: 所放光名曰普耀。有無量光明而爲眷屬。遍
T0660_.16.0284b08: 滿十方一切世界。還於佛所右遶三匝攝入
T0660_.16.0284b09: 面門。然佛面門無有異相。譬如月光遍於虚
T0660_.16.0284b10: 空無有異相。如是光明入佛面門無有異相
T0660_.16.0284b11: 亦復如是。又如灌水及蘇油等入於沙聚。然
T0660_.16.0284b12: 彼沙等無有異相。光入面門亦復如是
T0660_.16.0284b13: 爾時東方有一天子名日月光。乘五身雲來
T0660_.16.0284b14: 詣佛所。右遶三匝頂禮佛足退坐一面
T0660_.16.0284b15: 佛告天曰。汝之光明甚爲希有。天子。汝於過
T0660_.16.0284b16: 去無量佛所。曾以種種香花珍寶嚴身之物
T0660_.16.0284b17: 衣服臥具飮食湯藥。恭敬供養種諸善根。天
T0660_.16.0284b18: 子。由汝曾種無量善根因縁。今得如是光明
T0660_.16.0284b19: 照耀。天子。以是縁故。我涅槃後最後時分。
T0660_.16.0284b20: 第四五百年中法欲滅時。汝於此贍部洲東
T0660_.16.0284b21: 北方摩訶支那國。位居阿鞞跋致。實是菩薩
T0660_.16.0284b22: 故現女身爲自在主。經於多歳正法治化。養
T0660_.16.0284b23: 育衆生猶如赤子。令修十善能於我法廣大
T0660_.16.0284b24: 住持建立塔寺。又以衣服飮食臥具湯藥供
T0660_.16.0284b25: 養沙門。於一切時常修梵行。名曰月淨光。天
T0660_.16.0284b26: 子。然一切女人身有五障。何等爲五。一者不
T0660_.16.0284b27: 得作轉輪聖王。二者帝釋。三者大梵天王。四
T0660_.16.0284b28: 者阿&T050319;跋致菩薩。五者如來。天子。然汝於五
T0660_.16.0284b29: 位之中當得二位。所謂阿鞞跋致及輪王位。
T0660_.16.0284c01: 天子。此爲最初瑞相。汝於是時受王位已。彼
T0660_.16.0284c02: 國土中有山涌出五色雲現。當彼之時。於此
T0660_.16.0284c03: 伽耶山北亦有山現。天子。汝復有無量百千
T0660_.16.0284c04: 異瑞。我今略説。而彼國土安隱豐樂人民熾
T0660_.16.0284c05: 盛甚可愛樂。汝應正念施諸無畏。天子。汝於
T0660_.16.0284c06: 彼時住壽無量。後當往詣覩史多天宮。供養
T0660_.16.0284c07: 承事慈氏菩薩。乃至慈氏成佛之時。復當與
T0660_.16.0284c08: 授阿耨多羅三藐三菩提記
T0660_.16.0284c09: 爾時月光天子。從佛世尊聞授記已。踊躍
T0660_.16.0284c10: 歡喜身心泰然。從座而起遶佛七匝頂禮佛
T0660_.16.0284c11: 足。即捨寶衣嚴身之具。奉上於佛作如是言。
T0660_.16.0284c12: 世尊。我於今者親在佛前得聞如是本末因
T0660_.16.0284c13: 縁。授阿耨多羅三藐三菩提記已獲大善
T0660_.16.0284c14: 利。作是語已遶佛三匝退坐一面
T0660_.16.0284c15: 爾時東方過殑伽沙世界。有世界名蓮花。其
T0660_.16.0284c16: 佛號曰蓮花眼如來應正等覺明行圓滿善逝
T0660_.16.0284c17: 世間解無上丈夫調御士天人師佛薄伽梵。
T0660_.16.0284c18: 爲諸菩薩開示正法。其所演説唯是一乘。彼
T0660_.16.0284c19: 佛刹中無有聲聞辟支佛名。一切有情皆是
T0660_.16.0284c20: 阿鞞跋致。迴向阿耨多羅三藐三菩提。而彼
T0660_.16.0284c21: 世界諸菩薩等。皆以禪定法喜爲食無段食
T0660_.16.0284c22: 等。彼佛光明清淨遍滿。不假日月星宿之光。
T0660_.16.0284c23: 地平如掌無諸草木牆壁瓦礫及以山川清淨
T0660_.16.0284c24: 嚴飾
T0660_.16.0284c25: 爾時釋迦牟尼佛所放光明既遍其國。而彼
T0660_.16.0284c26: 大衆倍増歡喜。彼有菩薩名止一切蓋。何故
T0660_.16.0284c27: 菩薩而受此名。若諸有情聞其名者。即能斷
T0660_.16.0284c28: 除諸障結縛名止一切蓋。爾時止蓋菩薩。乘
T0660_.16.0284c29: 佛光明詣彼佛所從蓮花下。偏袒右肩右膝
T0660_.16.0285a01: 著地。合掌恭敬而白佛言。世尊。如是種種清
T0660_.16.0285a02: 淨光明。悦樂身心從何而至
T0660_.16.0285a03: 爾時蓮花眼如來告止蓋菩薩言。善男子。西
T0660_.16.0285a04: 方去此佛刹過殑伽沙世界。有佛國土名曰
T0660_.16.0285a05: 索訶。其中有佛號釋迦牟尼如來應正等覺
T0660_.16.0285a06: 明行圓滿善逝世間解無上丈夫調御士天人
T0660_.16.0285a07: 師佛薄伽梵。若諸有情聞彼佛名。於阿耨多
T0660_.16.0285a08: 羅三藐三菩提得不退轉。如是種種清淨光
T0660_.16.0285a09: 明。從彼如來之所現耳。其有衆生遇斯光者
T0660_.16.0285a10: 身心悦樂。爾時止蓋菩薩白佛言。世尊。以何
T0660_.16.0285a11: 因縁聞彼佛名。即於阿耨多羅三藐三菩提
T0660_.16.0285a12: 得不退轉
T0660_.16.0285a13: 佛告止蓋菩薩。善男子。由彼如來往昔修菩
T0660_.16.0285a14: 薩行時發是誓願。若我得成佛已。一切有情
T0660_.16.0285a15: 聞我名者。皆於阿耨多羅三藐三菩提得不
T0660_.16.0285a16: 退轉。止蓋菩薩白其佛言。世尊。若如是者彼
T0660_.16.0285a17: 世界中諸有情等。但聞佛名皆於菩提不退
T0660_.16.0285a18: 轉耶。佛言不也。止蓋菩薩言。世尊。彼諸衆生
T0660_.16.0285a19: 既已預聞彼佛名號。云何於中有退不退。佛
T0660_.16.0285a20: 言。善男子。但使得聞如來名號。皆與彼作不
T0660_.16.0285a21: 退因縁。是故亦名阿鞞跋致
T0660_.16.0285a22: 善男子。譬如植種未經腐敗。至彼後時水土
T0660_.16.0285a23: 和合。於意云何。如是種子名爲生不。止蓋菩
T0660_.16.0285a24: 薩白其佛言。世尊。如是種子無有損壞。若遇
T0660_.16.0285a25: 因縁而定得生。佛言。善男子。如是如是。彼諸
T0660_.16.0285a26: 衆生由聞佛名。必定當成阿鞞跋致。得授阿
T0660_.16.0285a27: 耨多羅三藐三菩提記
T0660_.16.0285a28: 爾時止蓋菩薩白佛言。世尊。我今欲往索訶
T0660_.16.0285a29: 世界。禮拜釋迦牟尼如來應正等覺。承事供
T0660_.16.0285b01: 養尊重讃歎。願見聽許。爾時世尊告止蓋菩
T0660_.16.0285b02: 薩言。善男子。汝欲往彼今正是時。其諸菩薩
T0660_.16.0285b03: 又白佛言。世尊。我亦欲往索訶世界。禮拜親
T0660_.16.0285b04: 覲恭敬供養釋迦牟尼佛
T0660_.16.0285b05: 爾時世尊告彼諸菩薩言。善男子。汝若欲往
T0660_.16.0285b06: 今正是時。汝等於彼國土。莫生輕賤放逸之
T0660_.16.0285b07: 心。所以者何。彼國有情多諸貪欲瞋恚愚癡。
T0660_.16.0285b08: 不敬沙門婆羅門造作非法麁惡獷悷矯詐
T0660_.16.0285b09: 輕險。貢高我慢愛著慳悋嫉妬懈怠。毀破禁
T0660_.16.0285b10: 戒行諸不善。無量煩惱之所繋縛。而彼如來
T0660_.16.0285b11: 能於惡世教化有情。彼諸菩薩白其佛言。世
T0660_.16.0285b12: 尊。釋迦牟尼如來。甚爲希有能爲難事
T0660_.16.0285b13: 佛告諸菩薩。如是如是。如汝所説。於惡世
T0660_.16.0285b14: 中若諸有情。一彈指頃能生淨信。或持禁戒
T0660_.16.0285b15: 或離慳貪或起大悲。發阿耨多羅三藐三菩
T0660_.16.0285b16: 提心。過於清淨國土百千劫行
T0660_.16.0285b17: 爾時止蓋菩薩及諸菩薩。承佛教已頂禮佛
T0660_.16.0285b18: 足。彼本住處將欲往詣索訶世界。爲欲供養
T0660_.16.0285b19: 釋迦牟尼佛故。即以種種神通變化。示現寶
T0660_.16.0285b20: 樹花樹果樹劫波樹等。皆以眞金琉璃頗胝
T0660_.16.0285b21: 迦寶而嚴飾之。高廣微妙枝條扶踈。或復示
T0660_.16.0285b22: 現種種衣服嚴身之具。妙香寶蓋諸天音樂如
T0660_.16.0285b23: 雲而下。現如是等無量變化。謂衆菩薩言。
T0660_.16.0285b24: 諸仁者。彼索訶世界多諸苦惱。汝等各現神
T0660_.16.0285b25: 變。令彼有情獲最勝樂。時諸菩薩皆曰唯然」
T0660_.16.0285b26: 爾時止蓋菩薩及諸菩薩。身出種種清淨光
T0660_.16.0285b27: 明。其光遍滿三千大千世界。其中所有地獄
T0660_.16.0285b28: 傍生琰魔鬼界蒙光觸身。皆得離苦悉獲安
T0660_.16.0285b29: 樂。慈心相向遠離貪瞋。如父母想。又於世界
T0660_.16.0285c01: 暗冥之中日月光明所不能及。而皆大明各
T0660_.16.0285c02: 得相見。威光照耀充滿世界。所有諸山。鐵圍
T0660_.16.0285c03: 山。大鐵圍山。目眞隣陀山。摩訶目眞隣陀山。
T0660_.16.0285c04: 并餘黒山。上至梵世。下至阿鼻地獄。靡不周
T0660_.16.0285c05: 遍。威光至處一切有情。求食得食求衣得衣。
T0660_.16.0285c06: 求乘得乘求財得財。盲者得視聾者得聞。狂
T0660_.16.0285c07: 者正念苦者得樂。懷孕之者自然平安
T0660_.16.0285c08: 爾時止蓋菩薩與諸菩薩。到索訶世界已詣
T0660_.16.0285c09: 伽耶山。以諸菩薩威神力故。三千大千世界
T0660_.16.0285c10: 寶網彌覆莊嚴顯現。於虚空中遍布大雲。雨
T0660_.16.0285c11: 天妙蓮花雜花妙果。或雨天花鬘好香末香
T0660_.16.0285c12: 袈裟衣服珠蓋幢幡。現如是等種種供具之
T0660_.16.0285c13: 時。索訶世界一切有情。皆得最上無量快樂。
T0660_.16.0285c14: 爾時伽耶山頂及諸方國。所有株杌一切叢
T0660_.16.0285c15: 林。由菩薩威神力故悉不復現。又復顯示一
T0660_.16.0285c16: 切寶樹花樹果樹栴檀沈水劫波樹等。枝葉
T0660_.16.0285c17: 花果次第莊嚴甚可愛樂。於虚空中奏天伎
T0660_.16.0285c18: 樂供養讃歎
T0660_.16.0285c19: 爾時止蓋菩薩摩訶薩。即從坐起偏袒右肩
T0660_.16.0285c20: 右膝著地。向佛合掌恭敬而白佛言。世尊。我
T0660_.16.0285c21: 欲少問如來應正等覺。唯願聽許。佛告止蓋
T0660_.16.0285c22: 菩薩言。善男子。隨汝所問當爲汝説。一切如
T0660_.16.0285c23: 來皆同許可。今汝應當善自攝心。止蓋菩薩
T0660_.16.0285c24: 聞佛許已白佛言。世尊。云何菩薩得施圓滿。
T0660_.16.0285c25: 云何淨戒圓滿。云何住忍圓滿。云何精進圓
T0660_.16.0285c26: 滿。云何靜慮圓滿。云何般若圓滿。云何方便
T0660_.16.0285c27: 善巧圓滿。云何大願圓滿。云何勝力圓滿。云
T0660_.16.0285c28: 何得智圓滿。世尊。諸菩薩云何等於地。云何
T0660_.16.0285c29: 等於水。云何等於火。云何等於風。云何等於
T0660_.16.0286a01: 空。云何得如月。云何得如日。云何如師子。云
T0660_.16.0286a02: 何善調伏。云何性寂靜。云何如蓮花。云何廣
T0660_.16.0286a03: 大心。云何清淨心。云何無猶豫心。云何而得
T0660_.16.0286a04: 智慧如海。云何而得微妙智善巧。云何成就
T0660_.16.0286a05: 應理辯才。云何而得解脱辯才。云何而得清
T0660_.16.0286a06: 淨辯才。云何能令一切衆生歡喜滿足。云何
T0660_.16.0286a07: 言説令他信受。云何名爲能説法者。云何而
T0660_.16.0286a08: 得隨順法行。云何而得諸法善巧。云何而得
T0660_.16.0286a09: 法界善巧。云何行於空。云何行無相。云何行
T0660_.16.0286a10: 無願。云何得慈自性。云何得悲自性。云何得
T0660_.16.0286a11: 喜行。云何得捨行。云何能得遊戲神通。云何
T0660_.16.0286a12: 能得離八無暇。云何住菩提心而不退轉。云
T0660_.16.0286a13: 何而得宿住智通。云何而得近善知識。云何
T0660_.16.0286a14: 而得遠離惡知識。云何證得如來法身。云何
T0660_.16.0286a15: 修得金剛之身。云何而得爲大商主。云何於
T0660_.16.0286a16: 道而得善巧。云何演説得不顛倒。云何常得
T0660_.16.0286a17: 諸三摩呬多。云何菩薩受糞掃衣。云何而得
T0660_.16.0286a18: 受用三衣。云何而得不隨他行。云何常乞食。
T0660_.16.0286a19: 云何得一坐。云何得一食。云何得阿蘭若。云
T0660_.16.0286a20: 何得樹下坐。云何露地坐。云何塚間住。云何
T0660_.16.0286a21: 得常坐。云何隨敷坐。云何修瑜伽者。云何能
T0660_.16.0286a22: 持素怛纜藏。云何能持毘奈耶藏。云何而得
T0660_.16.0286a23: 軌則所行境界具足威儀。云何得離慳悋嫉
T0660_.16.0286a24: 妬。云何於一切有情得平等心。云何得善巧
T0660_.16.0286a25: 供養如來。云何降伏我慢。云何多淨信。云何
T0660_.16.0286a26: 於世俗而得善巧。云何於勝義而得善巧。云
T0660_.16.0286a27: 何深入縁起善巧。云何自了知。云何能知於
T0660_.16.0286a28: 世。云何得生清淨佛土。云何得處胎塵垢無
T0660_.16.0286a29: 染。云何樂出家。云何得淨命。云何無疲倦。云
T0660_.16.0286b01: 何奉順如來教勅常不違越。云何和顏微笑
T0660_.16.0286b02: 永無顰蹙。云何具足多聞總持。云何善巧攝
T0660_.16.0286b03: 受正法。云何爲法王子。云何而得釋梵護世
T0660_.16.0286b04: 之所隨從。云何了他意樂隨眠。云何成熟有
T0660_.16.0286b05: 情善巧。云何得隨順住。云何共安隱住。云何
T0660_.16.0286b06: 而得攝事善巧。云何成就相好端嚴。云何而
T0660_.16.0286b07: 得依止所作。云何而得如藥樹王。云何精勤
T0660_.16.0286b08: 修福徳業。云何修證變化善巧。云何速證無
T0660_.16.0286b09: 上菩提
T0660_.16.0286b10: 爾時世尊告止蓋菩薩言。善男子。善哉善哉。
T0660_.16.0286b11: 汝爲利益無量有情故。爲安樂無量有情故。
T0660_.16.0286b12: 爲哀愍一切世間故。問如是義。諦聽諦聽善
T0660_.16.0286b13: 思念之。當爲汝説。爾時止蓋菩薩聞是語已
T0660_.16.0286b14: 白佛言。唯然世尊。願樂欲聞。佛言。善男子。
T0660_.16.0286b15: 有十種法。諸菩薩摩訶薩若能成就。即得施
T0660_.16.0286b16: 波羅蜜多。何等爲十。一者成就法施。二者成
T0660_.16.0286b17: 就無畏施。三者成就財施。四者成就無
T0660_.16.0286b18: 望施。五者成就慈愍施。六者成就不輕慢施。
T0660_.16.0286b19: 七者成就恭敬施。八者成就供養施。九者成
T0660_.16.0286b20: 就無所依施。十者成就清淨施。善男子。云
T0660_.16.0286b21: 何菩薩成就法施。所謂攝受正法。受持讀誦。
T0660_.16.0286b22: 無所悕求。不爲利養恭敬故。不爲名聞勝他
T0660_.16.0286b23: 故。唯爲一切苦惱有情令罪銷滅。演説妙法
T0660_.16.0286b24: 無所悕望。如爲王王子及旃陀羅子演説妙
T0660_.16.0286b25: 法心尚無二。況爲一切大衆説法心不平等。
T0660_.16.0286b26: 雖復行施而不恃此心生我慢。善男子。是名
T0660_.16.0286b27: 菩薩成就法施。善男子。云何菩薩成就無畏
T0660_.16.0286b28: 施。所謂菩薩自捨離科罰及一切器仗。亦教
T0660_.16.0286b29: 他學捨離科罰及一切器仗。又復觀察一切
T0660_.16.0286c01: 有情。如父母想。如男女想。如親屬想。何故菩
T0660_.16.0286c02: 薩作如是念。如佛所説。一切衆生未有不曾
T0660_.16.0286c03: 爲我父母男女眷屬。於微細蟲猶割身肉
T0660_.16.0286c04: 而布施之。何況廣大有情而令驚怖。是名菩
T0660_.16.0286c05: 薩成就無畏施。善男子。云何菩薩成就財施。
T0660_.16.0286c06: 所謂菩薩觀見一切有情。造極惡業施財攝
T0660_.16.0286c07: 取。令彼遠離所作惡業安置善處。復起思惟。
T0660_.16.0286c08: 佛説布施是菩薩菩提。由布施故得斷三種
T0660_.16.0286c09: 不善之法。所謂慳悋嫉妬惡思。是故我應學
T0660_.16.0286c10: 於如來隨所有財常行布施。雖復施與不起
T0660_.16.0286c11: 慢心。是名菩薩成就財施。善男子。云何菩薩
T0660_.16.0286c12: 成就不悕望施。所謂布施終不爲自身故。不
T0660_.16.0286c13: 爲財物故。不爲眷屬故。不爲利養故。然諸菩
T0660_.16.0286c14: 薩行布施時其心清淨。由是因縁遠離一切
T0660_.16.0286c15: 希望報恩而行布施。是名菩薩成就不希望
T0660_.16.0286c16: 施。善男子。云何菩薩成就慈愍施。所謂菩薩
T0660_.16.0286c17: 見諸有情受於苦惱飢渇貧露衣服垢弊。孤
T0660_.16.0286c18: 獨無怙無所依止。遠離福業無所趣向。由此
T0660_.16.0286c19: 菩薩作是思惟起慈愍心。我爲利益彼有情
T0660_.16.0286c20: 故。發阿耨多羅三藐三菩提心。此諸有情受
T0660_.16.0286c21: 於苦惱。無歸無怙無所依處流轉生死。我當
T0660_.16.0286c22: 何時爲諸有情。爲歸爲怙爲所依處。由是菩
T0660_.16.0286c23: 薩慈愍纒心。於常常時於恒恒時。隨所有物
T0660_.16.0286c24: 施彼有情。雖有饒益衆生善根。終不恃此起
T0660_.16.0286c25: 於高慢。是名菩薩成就慈愍施。善男子。云何
T0660_.16.0286c26: 菩薩成就不輕慢施。所謂施時終不棄擲輕
T0660_.16.0286c27: 欺而與。曾無瞋嫌要頡之意。不恃富貴自在
T0660_.16.0286c28: 慠慢。非求多聞名稱憍逸。所施與時歡喜恭
T0660_.16.0286c29: 敬尊重讃歎自手授與。是名菩薩成就不輕
T0660_.16.0287a01: 慢施。善男子。云何菩薩成就恭敬施。所謂菩
T0660_.16.0287a02: 薩見阿遮利耶鄔波駄耶。及修梵行所有尊
T0660_.16.0287a03: 者。恭敬頂禮問訊起居。但是所作種種善根。
T0660_.16.0287a04: 願我同作所作成就是名菩薩成就恭敬施。
T0660_.16.0287a05: 善男子。云何菩薩成就供養施。所謂菩薩供
T0660_.16.0287a06: 養三寶。云何供養佛。謂於如來制多之中。若
T0660_.16.0287a07: 花若香若散若燒及塗掃地。若制多破壞應
T0660_.16.0287a08: 當修理。是名菩薩善供養佛。云何供養法。謂
T0660_.16.0287a09: 諸菩薩聽聞正法。若書寫受持讀誦通利思
T0660_.16.0287a10: 惟修習。不顛倒思惟不顛倒修習。是名菩薩
T0660_.16.0287a11: 善供養法。云何供養僧。謂供給衣服飮食臥
T0660_.16.0287a12: 具湯藥。下至水器衆具皆足。是名菩薩善供
T0660_.16.0287a13: 養僧。如是供養佛法僧時。是名菩薩成就供
T0660_.16.0287a14: 養施。善男子。云何菩薩成就無所依施。所謂
T0660_.16.0287a15: 菩薩行布施時。終不爲求天王位果及生餘
T0660_.16.0287a16: 天。亦不求人王及小王等。是名菩薩成就無
T0660_.16.0287a17: 所依施。善男子。云何菩薩成就清淨施。所謂
T0660_.16.0287a18: 菩薩行施之時。觀察施物及能所施皆非實
T0660_.16.0287a19: 有。離諸障礙貪染過患。是名菩薩成就清淨
T0660_.16.0287a20: 施。善男子。若能成就此十種法。是名菩薩成
T0660_.16.0287a21: 就施波羅蜜多
T0660_.16.0287a22: 復次善男子。菩薩成就十種法。即能圓滿戒
T0660_.16.0287a23: 波羅蜜多。何等爲十。一者守護波羅提木叉
T0660_.16.0287a24: 律儀。二者守護菩薩淨戒律儀。三者遠離一
T0660_.16.0287a25: 切熱惱。四者遠離不如理思惟。五者驚怖所
T0660_.16.0287a26: 作諸業。六者驚怖所作違犯。七者怖見他物。
T0660_.16.0287a27: 八者要期堅固。九者得淨尸羅而無所依。十
T0660_.16.0287a28: 者尸羅三輪清淨。善男子。云何菩薩守護波
T0660_.16.0287a29: 羅提木叉律儀。所謂菩薩善學如來所説素
T0660_.16.0287b01: 怛纜毘奈耶法。善受學處。菩薩修學及以學
T0660_.16.0287b02: 處。不著種族故。不執異見故。不著徒衆故。不
T0660_.16.0287b03: 見補特伽羅過患生尊重心故。是諸菩薩所
T0660_.16.0287b04: 修學處。是名菩薩守護波羅提木叉律儀。云
T0660_.16.0287b05: 何守護菩薩淨戒律儀。所謂菩薩如是思惟。
T0660_.16.0287b06: 若但學波羅提木叉。終不令我得阿耨多羅
T0660_.16.0287b07: 三藐三菩提。由是菩薩於諸如來素怛纜中
T0660_.16.0287b08: 所説菩薩學處及菩薩律儀戒。我應修學。何
T0660_.16.0287b09: 者是菩薩學處。何者是菩薩律儀戒。謂諸菩
T0660_.16.0287b10: 薩不住非處。順時而語知時知方。菩薩若不
T0660_.16.0287b11: 如是即令有情不生敬信。由是菩薩隨順一
T0660_.16.0287b12: 切諸有情故。令至菩提及爲己身菩提資糧
T0660_.16.0287b13: 速圓滿故。成就具足威儀行法。音聲柔軟辯
T0660_.16.0287b14: 才簡要無所執著。恒修寂靜顏貌熙怡。是諸
T0660_.16.0287b15: 菩薩於如來所説素怛纜中。成就學處修律
T0660_.16.0287b16: 儀戒。是名守護菩薩淨戒律儀。云何菩薩遠
T0660_.16.0287b17: 離一切纒障熱惱。所謂菩薩不爲貪瞋癡等
T0660_.16.0287b18: 毒火所燒。亦復不爲闕縁衆具熱惱所燒。以
T0660_.16.0287b19: 諸菩薩修習貪欲能對除法。及遠離能起貪
T0660_.16.0287b20: 欲縁故。何者是貪欲對除。何者是起貪愛
T0660_.16.0287b21: 縁。謂修不淨觀是貪對除。世間妙色是貪
T0660_.16.0287b22: 縁。云何修習觀不淨法。謂諸菩薩觀察自身
T0660_.16.0287b23: 髮毛爪齒皮膚血脈筋肉骨髓脾腎心肺肝膽
T0660_.16.0287b24: 腸胃生熟二藏肪膏腦膜洟唾涎涙膿汗脂痰
T0660_.16.0287b25: 瘡。及塵垢大小便利流溢種種臭穢不淨。如
T0660_.16.0287b26: 是觀察不淨體性。深生厭離不起貪心。設有
T0660_.16.0287b27: 頑嚚癡迷狂亂幼無了解。見是事時尚不起
T0660_.16.0287b28: 貪。何況智者。由是菩薩修不淨觀。云何遠離
T0660_.16.0287b29: 起貪愛縁。謂諸菩薩見於世間端嚴妙相可
T0660_.16.0287c01: 愛色像。便生染著適悦身心。即自思惟。如世
T0660_.16.0287c02: 尊説愛欲境界猶如幻夢悟已即無。云何智
T0660_.16.0287c03: 者於幻夢境而起貪心。是名菩薩修習對除
T0660_.16.0287c04: 貪欲自性及彼起縁。云何菩薩修瞋對除。云
T0660_.16.0287c05: 何遠離能起瞋縁。所謂菩薩於諸有情多修
T0660_.16.0287c06: 習慈。由是因縁對除瞋恚。若起瞋恚於因於
T0660_.16.0287c07: 縁有執著時。彼諸菩薩由是伏滅瞋恚隨眠。
T0660_.16.0287c08: 是名菩薩修習對除瞋及起瞋縁。云何菩薩
T0660_.16.0287c09: 修癡對除。云何遠離能起癡縁。由彼菩薩如
T0660_.16.0287c10: 是觀察便得離癡。由離癡故無諸熱惱。遠離
T0660_.16.0287c11: 樂欲及衆資具。是名菩薩修習對除癡及起
T0660_.16.0287c12: 癡縁。云何菩薩而得遠離不如理思惟。謂諸
T0660_.16.0287c13: 菩薩靜處獨坐終不思惟。云我居靜處不雜
T0660_.16.0287c14: 亂住。我順如來毘奈耶法。其餘沙門婆羅門
T0660_.16.0287c15: 等。皆雜亂住多所執著。不順如來毘奈耶
T0660_.16.0287c16: 法。是名菩薩遠離不如理思惟。云何菩薩怖
T0660_.16.0287c17: 畏所作諸不善業。謂諸菩薩起正思惟修諸
T0660_.16.0287c18: 善法。以如來説諸苾芻等應當恭敬守護淨
T0660_.16.0287c19: 戒。專修定業習學般若。何以故。以恭敬心作
T0660_.16.0287c20: 福徳業。能招端正可愛果報殊勝果報。菩薩
T0660_.16.0287c21: 如是遠離一切諸不善業。是名菩薩而能怖
T0660_.16.0287c22: 畏所作諸業。云何菩薩驚怖違犯。所謂菩薩
T0660_.16.0287c23: 見違犯中如微塵量深生怖畏。下至少罪心
T0660_.16.0287c24: 懷大懼。況多違犯而生隨喜。何以故。由
T0660_.16.0287c25: 如來説苾芻當知。多服毒藥能令人死。少服
T0660_.16.0287c26: 毒藥亦令人死。苾芻當知。若多犯罪即生惡
T0660_.16.0287c27: 趣。若少犯罪亦生惡趣。菩薩如是正思惟時
T0660_.16.0287c28: 驚怖違犯。是名菩薩驚怖違犯。云何菩薩怖
T0660_.16.0287c29: 見他物。謂此菩薩與城邑聚落諸婆羅門刹
T0660_.16.0288a01: 帝利等。心相體信彼。婆羅門刹帝利等。或以
T0660_.16.0288a02: 金銀末尼眞珠珂貝珊瑚璧玉吠琉璃寶及資
T0660_.16.0288a03: 身具而寄菩薩。菩薩受時獨一無二雖無忌
T0660_.16.0288a04: 憚。菩薩於彼終無惡思而輒受用。又復菩薩
T0660_.16.0288a05: 執知衆事。若窣堵波物。若四方僧物及僧祇
T0660_.16.0288a06: 等物。於諸物中亦不受用。何以故。由世尊説。
T0660_.16.0288a07: 若他飮食資生之具一切物等。他不與時皆
T0660_.16.0288a08: 不應用。菩薩如是起思惟已。寧自割身肉而
T0660_.16.0288a09: 自食之。然於他物終無侵犯。是名菩薩怖見
T0660_.16.0288a10: 他物。云何菩薩誓願堅固。所謂菩薩若爲惡
T0660_.16.0288a11: 魔及魔天衆。以諸妙欲來嬈菩薩令起貪愛。
T0660_.16.0288a12: 菩薩於彼心無惑著而不生退。是名菩薩誓
T0660_.16.0288a13: 願堅固。云何菩薩於淨尸羅心無所著。謂諸
T0660_.16.0288a14: 菩薩善護禁戒終不起心。以此尸羅令我生
T0660_.16.0288a15: 天及王等家。是名菩薩於淨尸羅心無所著。
T0660_.16.0288a16: 云何菩薩三輪清淨。謂諸菩薩於身口意
T0660_.16.0288a17: 皆得清淨。云何身得清淨謂身所有一切惡
T0660_.16.0288a18: 行皆得永離。何者是身惡行。所謂殺生及不
T0660_.16.0288a19: 與取欲邪行業。常遠離故。是名身得清淨。云
T0660_.16.0288a20: 何菩薩語得清淨。謂語惡行皆得永離。何者
T0660_.16.0288a21: 是語惡行。謂虚誑離間麁惡雜穢等語。常遠
T0660_.16.0288a22: 離故。是名語得清淨。云何菩薩意得清淨。謂
T0660_.16.0288a23: 意所有一切惡行皆得永離。何者是意惡行。
T0660_.16.0288a24: 謂貪染瞋恚邪見。皆遠離故。是名意得清淨。
T0660_.16.0288a25: 是名菩薩三輪戒淨。善男子。菩薩摩訶薩成
T0660_.16.0288a26: 就此十種法。得尸羅圓滿
T0660_.16.0288a27: *佛説寶雨經卷第一
T0660_.16.0288a28:
T0660_.16.0288a29:
T0660_.16.0288b01:
T0660_.16.0288b02:
T0660_.16.0288b03: 佛説寶雨經卷第二
T0660_.16.0288b04:   *唐天竺三藏達摩流支譯
T0660_.16.0288b05: 復次善男子。菩薩摩訶薩成就十種法得忍
T0660_.16.0288b06: 圓滿。何等爲十。一者内忍圓滿。二者外忍圓
T0660_.16.0288b07: 滿。三者法忍圓滿。四者隨佛教忍圓滿。五者
T0660_.16.0288b08: 無分限忍圓滿。六者無分別忍圓滿。七者不
T0660_.16.0288b09: 待事忍圓滿。八者無恚忍圓滿。九者悲忍圓
T0660_.16.0288b10: 滿。十者誓願忍圓滿。云何菩薩内忍圓滿。善
T0660_.16.0288b11: 男子。謂諸菩薩於内所有憂悲苦惱。能安忍
T0660_.16.0288b12: 住心無逼迫。是名菩薩内忍圓滿。云何菩薩
T0660_.16.0288b13: 外忍圓滿。善男子。謂諸菩薩聞他麁言罵詈
T0660_.16.0288b14: 呰父母親屬阿遮利耶鄔波馱耶。及聞誹
T0660_.16.0288b15: 謗佛法僧寶。菩薩聞已不起瞋恨反報毀呰。
T0660_.16.0288b16: 亦不爲彼瞋恚隨眠之所隨逐。堪忍彼惱能
T0660_.16.0288b17: 安隱住。是名菩薩外忍圓滿。云何菩薩法忍
T0660_.16.0288b18: 圓滿。謂諸菩薩於佛所説素怛纜中一切甚深
T0660_.16.0288b19: 微妙法義。無來無去自性寂靜。離分別取自
T0660_.16.0288b20: 性涅槃。菩薩聞已不驚不怖。作是思惟。我若
T0660_.16.0288b21: 不了諸深妙法。終不能得阿耨多羅三藐三
T0660_.16.0288b22: 菩提。由是因縁攝取諸法。思惟修習心生信
T0660_.16.0288b23: 解是名菩薩法忍圓滿。云何菩薩隨佛教忍
T0660_.16.0288b24: 圓滿。謂諸菩薩若起瞋恚爲損害時。菩薩自
T0660_.16.0288b25: 應如是思惟。而此瞋恚從何而起從何而滅。
T0660_.16.0288b26: 是誰所起云何而起有所縁耶。菩薩如是思
T0660_.16.0288b27: 惟。彼能起之因了不可得。能滅之因亦不可
T0660_.16.0288b28: 得。能起既無所起非有。乃至所縁皆不可得。
T0660_.16.0288b29: 由是菩薩安忍而住瞋無縁起。是名菩薩隨
T0660_.16.0288c01: 佛教忍圓滿。云何菩薩無分限忍圓滿。謂諸
T0660_.16.0288c02: 菩薩非晝分忍夜分不忍。非夜分忍晝分不
T0660_.16.0288c03: 忍。非自國忍他國不忍。非他國忍自國不忍。
T0660_.16.0288c04: 非於名聞者忍無名聞者不忍。非於無名聞
T0660_.16.0288c05: 者忍有名聞者不忍。由是菩薩於一切時及
T0660_.16.0288c06: 一切國名聞有無皆悉能忍。是名菩薩無分
T0660_.16.0288c07: 限忍圓滿。云何菩薩無分別忍圓滿。謂諸菩
T0660_.16.0288c08: 薩非惟父母妻子親屬於是處忍餘所不忍。
T0660_.16.0288c09: 是故菩薩下至旃荼羅等亦能行忍。是名菩
T0660_.16.0288c10: 薩無分別忍圓滿。云何菩薩不待事忍圓滿。
T0660_.16.0288c11: 謂諸菩薩修忍辱時。不爲財物。不爲驚怖。不
T0660_.16.0288c12: 爲行恩。不爲順世及羞恥故。如是菩薩自
T0660_.16.0288c13: 常忍。是名菩薩不待事忍圓滿。云何菩薩得
T0660_.16.0288c14: 無恚忍圓滿。謂諸菩薩設未遇彼瞋恚因縁。
T0660_.16.0288c15: 及未遇他瞋心常安忍。若遇因縁及遇他瞋。
T0660_.16.0288c16: 或復輕欺拳打手搏刀杖損害麁言毀責。菩
T0660_.16.0288c17: 薩遇已作是思惟。被輕毀業是我所造我今
T0660_.16.0288c18: 應受。定非父母親屬所造。是故我今歡喜
T0660_.16.0288c19: 忍受。亦非内外地界所受。水火風界亦復如
T0660_.16.0288c20: 是。菩薩由是無倒觀察。遇因縁時於瞋不瞋
T0660_.16.0288c21: 二倶能忍。是名菩薩得無恚忍圓滿。云何菩
T0660_.16.0288c22: 薩悲忍圓滿。謂諸菩薩。於彼貧苦一切有情。
T0660_.16.0288c23: 爲作君主若王小王。有大財寶多諸資具。若
T0660_.16.0288c24: 爲一切貧苦有情。罵詈呵責惱亂之時。終無
T0660_.16.0288c25: 恚恨損害之心。亦不自高現主威勢。但起思
T0660_.16.0288c26: 惟。此諸有情是我所攝。我應養育而守護之。
T0660_.16.0288c27: 由是菩薩不生損害。以是因縁起大悲心忍
T0660_.16.0288c28: 受安住。是名菩薩悲忍圓滿。云何菩薩誓願
T0660_.16.0288c29: 忍圓滿。謂諸菩薩如是思惟。我曾於彼一切
T0660_.16.0289a01: 如來應正等覺所。作師子吼誓修菩提。成正
T0660_.16.0289a02: 覺已於生死海煩惱泥中。濟拔一切諸有情
T0660_.16.0289a03: 等。菩薩由是不生瞋惱。是故我應精勤修習。
T0660_.16.0289a04: 爲拔濟故。爲成熟故。爲欲調伏安樂有情。若
T0660_.16.0289a05: 自起瞋及損害彼即不含容。云何而能生於
T0660_.16.0289a06: 悲忍拔濟有情。善男子。如有良醫善能針
T0660_.16.0289a07: 療見有衆生患目瞖者。作是思惟。我應愍
T0660_.16.0289a08: 彼爲除眼瞖令無暗障。爾時良醫起思惟
T0660_.16.0289a09: 已自患眼暗。善男子。汝意云何。而此醫師堪
T0660_.16.0289a10: 能療彼有情眼瞖除暗障不。止蓋菩薩白佛
T0660_.16.0289a11: 言不也世尊。佛告止蓋菩薩言。善男子。菩薩
T0660_.16.0289a12: 亦爾作是思惟。我今不應以般若針斷世
T0660_.16.0289a13: 間*瞖。由自心有無明暗障。如何能滅他無
T0660_.16.0289a14: 明惑。由是因縁。終不損害修忍安住。是名菩
T0660_.16.0289a15: 薩得誓願忍圓滿。善男子。菩薩成就此十種
T0660_.16.0289a16: 法得忍圓滿
T0660_.16.0289a17: 復次善男子。菩薩成就十種法得精進圓滿。
T0660_.16.0289a18: 何等爲十。一者如金剛精進。二者得無逮精
T0660_.16.0289a19: 進。三者離二邊精進。四者廣大精進。五者熾
T0660_.16.0289a20: 盛精進。六者性常精進。七者清淨精進。八者
T0660_.16.0289a21: 不共精進。九者不輕賤精進。十者不倨傲精
T0660_.16.0289a22: 進。善男子。云何如金剛精進。謂諸菩薩發起
T0660_.16.0289a23: 精進。勤修而住諸有情界。未涅槃者令證涅
T0660_.16.0289a24: 槃。未得度者令其得度。未解脱者令得解脱。
T0660_.16.0289a25: 未安隱者令得安隱。未現等覺者令現等覺。
T0660_.16.0289a26: 菩薩如是勤修而住。爾時天魔伺求其短將
T0660_.16.0289a27: 欲破壞。至菩薩所作如是言。善男子。汝勿作
T0660_.16.0289a28: 此勤苦精進。何以故。我曾如是發起精進。勤
T0660_.16.0289a29: 修而住諸有情界。未涅槃者令證涅槃。未得
T0660_.16.0289b01: 度者皆令得度。未解脱者令得解脱。未安隱
T0660_.16.0289b02: 者令得安隱。未現等覺者令現等覺。如此精
T0660_.16.0289b03: 進誑惑愚夫。皆爲虚妄非眞實法。善男子。如
T0660_.16.0289b04: 是勤修起精進者。我未曾見一有情能於阿
T0660_.16.0289b05: 耨多羅三藐三菩提而現等覺。善男子。我知
T0660_.16.0289b06: 無量倶胝有情。皆能證入二乘涅槃。善男子。
T0660_.16.0289b07: 汝徒精進求虚妄法。速捨是心離諸苦惱。爾
T0660_.16.0289b08: 時菩薩作是思惟。決定是魔惱壞於我。菩薩
T0660_.16.0289b09: 悟已知是魔説而告之言。汝惡思惟欲破壞
T0660_.16.0289b10: 我。汝但自憂勿憂我事。世尊已説。魔羅波旬
T0660_.16.0289b11: 一切世間各隨逐業。若自若共而感生處。魔
T0660_.16.0289b12: 羅汝今亦隨逐業。亦自亦共而感生處。汝應
T0660_.16.0289b13: 是隨業而往。莫惱亂我無義利故。又於
T0660_.16.0289b14: 長夜自受苦惱。爾時魔羅情智狹劣。自生慚
T0660_.16.0289b15: 恥即捨惡自隱沒不現。由是菩薩。若一切魔
T0660_.16.0289b16: 王及諸魔衆來惱亂時。欲求其短故相破壞。
T0660_.16.0289b17: 而菩薩心終不傾動。無下勇捍堅固不退。
T0660_.16.0289b18: 是名菩薩如金剛精進。善男子。云何菩薩得
T0660_.16.0289b19: 無逮精進。謂諸菩薩發起如是種種精進。諸
T0660_.16.0289b20: 餘菩薩雖復久遠積集淨業安住眞性終不及
T0660_.16.0289b21: 此發起種種精進菩薩。數分不及。迦羅等分
T0660_.16.0289b22: 乃至計喩及鄔波尼殺曇分亦不能及。何況
T0660_.16.0289b23: 一切聲聞縁覺。是中菩薩發心精進力。能攝
T0660_.16.0289b24: 取一切佛法。復能捨離一切罪業諸不善法。
T0660_.16.0289b25: 是名菩薩得無逮精進。云何菩薩離二邊精
T0660_.16.0289b26: 進。謂諸菩薩常起精進不増不減。何以故。以
T0660_.16.0289b27: 極増上生倨傲故。以極下劣生懈怠故。是故
T0660_.16.0289b28: 精進常不増減。是名菩薩離二邊精進。云何
T0660_.16.0289b29: 菩薩廣大精進。謂諸菩薩發起精進。願我如
T0660_.16.0289c01: 是當得如來妙色端嚴。諸佛所有無見頂相。
T0660_.16.0289c02: 圓光隨好微妙具足。又復發起如是精進。願
T0660_.16.0289c03: 我當得無量無礙諸佛大智。及大威徳勝義
T0660_.16.0289c04: 性等。是名菩薩廣大精進。善男子。云何菩薩
T0660_.16.0289c05: 熾盛精進。謂諸菩薩發起精進。永離一切塵
T0660_.16.0289c06: 垢過患。如末尼珠及紫金等。遠離一切塵垢
T0660_.16.0289c07: 過患。光明炫曜殊妙赫奕。菩薩精進如是熾
T0660_.16.0289c08: 盛。永離一切塵垢過患。何者名爲精進塵垢。
T0660_.16.0289c09: 何者名爲精進過患。所謂惰怠嬾惰。不節飮
T0660_.16.0289c10: 食。不自知量。非理作意。起惡思惟。如是説名
T0660_.16.0289c11: 精進塵垢。亦名過患。菩薩精進永能捨離。是
T0660_.16.0289c12: 故精進清淨無垢鮮白熾盛無復過患。是名
T0660_.16.0289c13: 菩薩熾盛精進。云何菩薩性恒精進。謂諸菩
T0660_.16.0289c14: 薩於諸威儀能常發起種種精進。性恒勤勇
T0660_.16.0289c15: 無休廢時。若身若心曾無懈倦。是名菩薩性
T0660_.16.0289c16: 恒精進。云何菩薩清淨精進。謂諸菩薩發起
T0660_.16.0289c17: 如是恒常精進。所有衆罪諸不善法無利益
T0660_.16.0289c18: 事。障礙於道乃至微細極小不善一念惡心
T0660_.16.0289c19: 亦不發起。況復廣大諸不善法。是故菩薩皆
T0660_.16.0289c20: 悉除斷順涅槃理。聖道資糧趣菩提分。如是
T0660_.16.0289c21: 善法菩薩修習令増長廣大圓滿菩提。是名
T0660_.16.0289c22: 菩薩清淨精進。云何菩薩不共精進。謂諸菩
T0660_.16.0289c23: 薩如是思惟。設使十方殑伽沙界。火聚遍滿
T0660_.16.0289c24: 如阿鼻獄過彼世界。有一衆生受諸苦惱。無
T0660_.16.0289c25: 歸無依及無怙恃。菩薩哀愍彼一有情。度猛
T0660_.16.0289c26: 火聚往彼教化尚不辭勞。況多有惱而不救
T0660_.16.0289c27: 濟。菩薩如是大悲精進。外道二乘所不能及。
T0660_.16.0289c28: 是名菩薩不共精進。云何菩薩不輕賤精進。
T0660_.16.0289c29: 謂諸菩薩終不起心。以我精進微弱下劣及
T0660_.16.0290a01: 懈怠故。修習菩提自謂難得。又復不作如是
T0660_.16.0290a02: 思惟。我亦不能荷擔。如是於無量劫及千萬
T0660_.16.0290a03: 劫積集苦行。如救頭然方證菩提。不作如是
T0660_.16.0290a04: 退屈之心。由是菩薩發如是心。所有過去如
T0660_.16.0290a05: 來應正等覺。現在如來應正等覺。未來如來
T0660_.16.0290a06: 應正等覺。彼諸如來於無量劫精進修行皆
T0660_.16.0290a07: 現等覺。由是諸佛非不多時修行精進。得有
T0660_.16.0290a08: 如是現正等覺。我亦如是理應多劫修種種
T0660_.16.0290a09: 行。當得阿耨多羅三藐三菩提。以三世如來
T0660_.16.0290a10: 同行精進已成佛故。又我寧爲一切有情。精
T0660_.16.0290a11: 勤修習而處地獄。終不爲己修行精進而證
T0660_.16.0290a12: 涅槃。是名菩薩不輕賤精進。云何菩薩不倨
T0660_.16.0290a13: 傲精進。謂此菩薩起精進時。終不味著自
T0660_.16.0290a14: 輕他。誰有智者希他恩念而行精進。是名菩
T0660_.16.0290a15: 薩不倨傲精進。善男子。菩薩摩訶薩。能成就
T0660_.16.0290a16: 此十種法故得精進圓滿
T0660_.16.0290a17: 復次善男子。菩薩成就十種法得靜慮圓滿。
T0660_.16.0290a18: 何等爲十。一者積集福徳。二者能多厭離。三
T0660_.16.0290a19: 者勤修精進。四者具足多聞。五者得不顛倒
T0660_.16.0290a20: 勤修領受。六者法隨法行。七者成利根性。八
T0660_.16.0290a21: 者得心善巧。九者得奢摩他毘鉢舍那善巧。
T0660_.16.0290a22: 十者得不執著。云何菩薩積集福徳。謂諸菩
T0660_.16.0290a23: 薩愛樂大乘。復能積集一切善根。所生之處
T0660_.16.0290a24: 攝善知識。而能修習種種妙行。又常願生大
T0660_.16.0290a25: 婆羅門家。刹帝利家。大居士家。所生之處恒
T0660_.16.0290a26: 得正信。由是因縁増長無量廣大善根。爲常
T0660_.16.0290a27: 不離善知識故。善知識者。所謂諸佛一切菩
T0660_.16.0290a28: 薩。由是菩薩。串習善根増長熾盛。觀察世間
T0660_.16.0290a29: 苦惱逼迫。衆病所集愚暗所蔽無所安住。何
T0660_.16.0290b01: 以故。以欲因縁故。云何菩薩能多厭離。謂諸
T0660_.16.0290b02: 菩薩由前因縁。我今不應於此世間行於貪
T0660_.16.0290b03: 欲。以彼貪欲但由妄情分別生故。諸佛廣説
T0660_.16.0290b04: 一切貪欲種種過患。所謂欲如尖摽如鑹如
T0660_.16.0290b05: 劍亦如利刀。又如毒蛇。如水聚沫。如肉腐敗
T0660_.16.0290b06: 臭穢可惡。由是菩薩起厭離心。剃除鬚髮而
T0660_.16.0290b07: 披法服出家正信趣於非家。云何菩薩勤修
T0660_.16.0290b08: 精進。謂此菩薩既出家已發大精進。未得令
T0660_.16.0290b09: 得。未解令解。未證令證。云何菩薩具足多聞。
T0660_.16.0290b10: 謂此菩薩由前因縁多聞領受。於世俗諦及
T0660_.16.0290b11: 勝義諦深妙理中善能宣説。云何菩薩得不
T0660_.16.0290b12: 顛倒勤修領受。謂此菩薩於諸諦理領納於
T0660_.16.0290b13: 心。精勤修習無倒善巧。云何菩薩法隨法
T0660_.16.0290b14: 行。謂此菩薩得善巧已法隨法行。所謂正語
T0660_.16.0290b15: 正業正命正思惟正精進正念正定正見。是
T0660_.16.0290b16: 爲菩薩修習道支。云何菩薩而得利根。謂此
T0660_.16.0290b17: 菩薩習道支已。利根明悟能正了知。菩薩由
T0660_.16.0290b18: 此安住寂靜。遠離執著一切憒閙不樂多言。
T0660_.16.0290b19: 復能捨離欲尋恚尋害尋及不死尋。遠離眷
T0660_.16.0290b20: 屬名稱利養。云何菩薩得心善巧。謂此菩薩
T0660_.16.0290b21: 由前因縁。得心善巧身常寂靜。觀察其心於
T0660_.16.0290b22: 善不善及與無記。自念我今心住何性。若住
T0660_.16.0290b23: 勝善清淨心生信樂歡喜。云何勝善。謂三十
T0660_.16.0290b24: 七菩提分法。若住不善應當厭離。發起精進
T0660_.16.0290b25: 便能永斷諸不善法。云何名爲諸不善法。謂
T0660_.16.0290b26: 貪瞋癡。貪有三種。謂上中下。云何上貪。謂
T0660_.16.0290b27: 此貪欲遍滿身心。隨順下劣心常染著。於一
T0660_.16.0290b28: 切時無有慚愧。云何無慚。謂貪欲者恒起思
T0660_.16.0290b29: 惟尋求欲境。心生愛重耽著讃美。是名無慚。
T0660_.16.0290c01: 云何無愧。謂貪欲者爲欲因縁。能於父母及
T0660_.16.0290c02: 餘尊者起於諍論。輕欺損害重彼貪欲。是名
T0660_.16.0290c03: 無愧。謂貪欲者由是因縁生於惡處。是故
T0660_.16.0290c04: 説名増上貪欲。云何中貪。謂貪欲者。行貪欲
T0660_.16.0290c05: 已即生厭離。起變悔心不復隨順。是名中貪。
T0660_.16.0290c06: 云何下貪。謂貪欲者起貪欲時。或摩觸身纔
T0660_.16.0290c07: 共語言。或時見已欲心便息。是名下貪。所有
T0660_.16.0290c08: 一切活命資具。心若執著總説名貪。云何名
T0660_.16.0290c09: 瞋。是瞋應知亦有三種。謂上中下。云何上
T0660_.16.0290c10: 瞋。謂瞋恚者起種種瞋。於五無間隨造一業。
T0660_.16.0290c11: 或謗正法。謗正法者。其罪過彼五無間業。數
T0660_.16.0290c12: 分不及。迦羅分不及。乃至計喩鄔波尼殺曇
T0660_.16.0290c13: 分亦所不及。由是因縁生捺洛迦。若生人中
T0660_.16.0290c14: 形貌慘黒眼目恒赤。爲人暴惡常行損害。由
T0660_.16.0290c15: 是因縁生捺洛迦。是名上瞋。云何中瞋。謂瞋
T0660_.16.0290c16: 恚者造罪業已。速能改悔即起對除。是名中
T0660_.16.0290c17: 瞋。云何下瞋。謂瞋恚者由起瞋故出麁惡言
T0660_.16.0290c18: 輕調譏嫌集不善業。經一刹那及一臘縛一牟
T0660_.16.0290c19: 呼栗多。即能改悔修習對除。是名下瞋。是
T0660_.16.0290c20: 癡應知亦有三種。謂上中下。云何上癡。謂愚
T0660_.16.0290c21: 癡者恒住貪瞋曾無憂悔。是名上癡。云何中
T0660_.16.0290c22: 癡。謂愚癡者起少不善。即能於彼梵行者前
T0660_.16.0290c23: 發露懺悔。不見惡業可受重故。是名中癡。
T0660_.16.0290c24: 云何下癡。謂愚癡者於佛所制非性戒中少
T0660_.16.0290c25: 有毀犯。或一二三便能捨離。是名下癡。菩薩
T0660_.16.0290c26: 於彼貪瞋癡法。皆能遮止由心善巧。得善巧
T0660_.16.0290c27: 已終無喜樂於彼染著。何以故。得心善巧故。
T0660_.16.0290c28: 若住無記即勤觀察惟起正念。云何無記。謂
T0660_.16.0290c29: 起心時心不在内亦不在外。非住於善非住
T0660_.16.0291a01: 不善。不住毘鉢舍那亦復不住於奢摩他。而
T0660_.16.0291a02: 心下劣引起睡眠。令心昧略。猶如士夫極重
T0660_.16.0291a03: 睡眠初覺之時根識惛昧不能明了。住無記
T0660_.16.0291a04: 心亦復如是。以無記心不明了故。菩薩於中
T0660_.16.0291a05: 心精勇鋭安住歡喜。是名菩薩得心善巧。云
T0660_.16.0291a06: 何菩薩得奢摩他毘鉢舍那善巧。謂此菩薩
T0660_.16.0291a07: 心善巧已。觀察諸法如幻如夢。思惟諸法此
T0660_.16.0291a08: 是善法。此非善法。此出離法。此不出離法。謂
T0660_.16.0291a09: 諸菩薩觀一切法皆依於心。心爲自性。心爲
T0660_.16.0291a10: 上首。能攝受心。善調伏心。善了知心。故能攝
T0660_.16.0291a11: 此一切諸法。既善調伏又善了知。由此因縁
T0660_.16.0291a12: 便能修習奢摩他法。如是繋心如是止心及
T0660_.16.0291a13: 安住心。勤修如是奢摩他故。便能安住心一
T0660_.16.0291a14: 境性。菩薩住心一境性已。入定觀察得離生
T0660_.16.0291a15: 喜樂。心得喜已。遠離欲界惡不善法及有尋
T0660_.16.0291a16: 有伺。是名修行住初靜慮。又離尋伺不味喜
T0660_.16.0291a17: 樂。觀無常已出初靜慮。住内等淨得定生
T0660_.16.0291a18: 喜樂。是名菩薩入第二靜慮。次厭離喜及觀
T0660_.16.0291a19: 苦已。住捨正念正知及樂心安正受。佛説成
T0660_.16.0291a20: 就住捨念樂入第三靜慮修行而住。作空解
T0660_.16.0291a21: 已入第四靜慮。便捨我執。捨我執故。苦樂亦
T0660_.16.0291a22: 斷。憂喜滅故。住不苦樂捨念清淨。是名修習
T0660_.16.0291a23: 第四靜慮。又菩薩觀身與虚空等。既信解已。
T0660_.16.0291a24: 捨諸色想。滅有對想。離種種想。捨色想故。滅
T0660_.16.0291a25: 有對想。離異想故。入無邊空。是謂修習空無
T0660_.16.0291a26: 邊處。超過一切空無邊已。有識等生入無邊
T0660_.16.0291a27: 識。是謂修住識無邊處。超過一切識無邊已。
T0660_.16.0291a28: 入無所有。是謂修住無所有處。超無所有修
T0660_.16.0291a29: 習而住非想非非想處。又諸菩薩遠離能縁
T0660_.16.0291b01: 想受心故。名住滅定。雖入彼定終不樂著。出
T0660_.16.0291b02: 彼定已與慈心倶。捨怨憎心遠損害想。廣大
T0660_.16.0291b03: 無量平等無二極善修習。於一方面意解遍
T0660_.16.0291b04: 滿入定而住。諸餘三方四維上下周遍世間
T0660_.16.0291b05: 與悲心倶。捨怨憎心離損害意。廣大無量平
T0660_.16.0291b06: 等無二極善修習。於一方面無邊世界。意解
T0660_.16.0291b07: 遍滿入定而住。諸餘三方四維上下周遍世
T0660_.16.0291b08: 間。菩薩與喜心倶。捨怨憎心離損害意。廣大
T0660_.16.0291b09: 無量平等無二極善修習。於一方面意解周
T0660_.16.0291b10: 遍入定而住。諸餘三方四維上下周遍世間。
T0660_.16.0291b11: 菩薩與捨心倶。離怨憎心捨損害意。廣大無
T0660_.16.0291b12: 量平等無二極善修習。於一方面意解周遍
T0660_.16.0291b13: 入定而住。諸餘三方四維上下周遍世間。云
T0660_.16.0291b14: 何菩薩得不執著。謂此菩薩得五神通亦不
T0660_.16.0291b15: 執著。常能希求菩提資糧諸法圓滿。善男子。
T0660_.16.0291b16: 菩薩摩訶薩。成就此十種法故。得靜慮圓滿
T0660_.16.0291b17: 復次善男子。菩薩成就十種法得般若圓滿。
T0660_.16.0291b18: 何等爲十。一者無我善巧。二者業果善巧。三
T0660_.16.0291b19: 者有爲善巧。四者生死流轉善巧。五者捨離
T0660_.16.0291b20: 生死善巧。六者得二乘善巧。七者大乘善巧。
T0660_.16.0291b21: 八者捨離魔業善巧。九者得不顛倒般若。十
T0660_.16.0291b22: 者得無等般若。善男子。云何菩薩得無我善
T0660_.16.0291b23: 巧。謂諸菩薩。學般若故能正觀色受想行識。
T0660_.16.0291b24: 觀察色時生不可得。集不可得。滅不可得。如
T0660_.16.0291b25: 是觀察受想行識生集滅法倶不可得。以勝
T0660_.16.0291b26: 義中不可得故非於世俗。勝義世俗諸法自
T0660_.16.0291b27: 性。但有言説實無可得。由是因縁菩薩長時
T0660_.16.0291b28: 不捨精進。爲欲利益諸有情故如救頭然。由
T0660_.16.0291b29: 是菩薩得無我善巧。云何菩薩得業果善巧。
T0660_.16.0291c01: 謂諸菩薩如是思惟。一切世間自性皆空。如
T0660_.16.0291c02: 戲場處健達縛城。一切有情雖非實有然執
T0660_.16.0291c03: 著我。由是不能通達聖道。是諸有情如是思
T0660_.16.0291c04: 惟。若無有我。及無有情命者生者意生士夫。
T0660_.16.0291c05: 若補特伽羅摩納縛迦。若養育者。即無善惡
T0660_.16.0291c06: 業異熟果體性可得。以正般若如實了知。是
T0660_.16.0291c07: 名菩薩得業果善巧。云何菩薩得有爲善巧。
T0660_.16.0291c08: 謂諸菩薩以正般若了知一切諸有爲法。如
T0660_.16.0291c09: 是思惟。諸有爲法念念遷謝無久住相。猶如
T0660_.16.0291c10: 危露譬若瀑流。云何如是法中。而生貪著即
T0660_.16.0291c11: 懷憂惱。若起執著易壞諸法。何名智者。由是
T0660_.16.0291c12: 因縁於滅壞法不樂執著起厭離心。是名菩
T0660_.16.0291c13: 薩得有爲善巧。云何菩薩得生死流轉善巧。
T0660_.16.0291c14: 謂諸菩薩如是思惟。一切世間無明所覆。常
T0660_.16.0291c15: 處生死爲愛羂縛。由愛爲因而生於取。由取
T0660_.16.0291c16: 爲因生善惡業。由生業故令有相續。由有爲
T0660_.16.0291c17: 因而起於生。由生爲因故有老死憂悲苦惱。
T0660_.16.0291c18: 衆苦集故如是展轉相續不斷。如汲灌輪上
T0660_.16.0291c19: 下迴轉。生死相續亦復如是。由此菩薩以
T0660_.16.0291c20: 正般若如實了知。是名菩薩得生死流轉善
T0660_.16.0291c21: 巧。云何菩薩得捨離生死善巧。謂諸菩薩如
T0660_.16.0291c22: 是思惟。離無明故不著諸行。捨諸行故則無
T0660_.16.0291c23: 有愛。遠離愛故則無有取。能離取故有不相
T0660_.16.0291c24: 續。捨彼有故則無有生。能離生故永斷老死
T0660_.16.0291c25: 憂悲苦惱。由是菩薩以正般若如實了知。是
T0660_.16.0291c26: 名菩薩得捨離生死善巧。云何菩薩得二乘
T0660_.16.0291c27: 善巧。謂諸菩薩如是思惟。此法得能預流一
T0660_.16.0291c28: 來及不還果阿羅漢故。永盡諸漏斷諸結習
T0660_.16.0291c29: 無復相續。生死流轉遊履涅槃。思惟此法得
T0660_.16.0292a01: 辟支佛。如犀角喩。獨一而行。一切菩薩以正
T0660_.16.0292a02: 般若了知此法。終不取證。何以故。若諸菩薩
T0660_.16.0292a03: 如是思惟。我爲利益諸有情界。作師子吼。我
T0660_.16.0292a04: 當拔濟住於生死諸有情類。發大誓願終不
T0660_.16.0292a05: 獨一出離生死。是名菩薩得二乘善巧。云何
T0660_.16.0292a06: 菩薩得大乘善巧。謂諸菩薩於學戒中。觀學
T0660_.16.0292a07: 者不可得。所學亦不可得。戒所得果亦不可
T0660_.16.0292a08: 得。然不執空墮於斷見。是名菩薩大乘善巧。
T0660_.16.0292a09: 云何菩薩而得捨離魔業善巧。謂諸菩薩遠
T0660_.16.0292a10: 離一切不善丈夫。亦不住彼惡國之中。又能
T0660_.16.0292a11: 遠離隨世俗見修習呪術。而求利養及尊重
T0660_.16.0292a12: 供養。復能遠離障菩提法諸煩惱等。而能修
T0660_.16.0292a13: 習諸對除道。是名捨離魔業善巧。云何菩薩
T0660_.16.0292a14: 得不顛倒般若。謂諸菩薩修習般若。於諸世
T0660_.16.0292a15: 間經書呪術工巧處中。常爲教化諸有情故。
T0660_.16.0292a16: 終不爲已求知解故。亦不爲身得名聞故。又
T0660_.16.0292a17: 復不爲得利養故。爲開演聖教大威徳故。終
T0660_.16.0292a18: 不欲爲顯己徳故。專起思惟殊勝正教。於如
T0660_.16.0292a19: 來制毘奈耶中。示現功徳終不墮於異道諸
T0660_.16.0292a20: 見。是名菩薩得不顛倒善巧。云何菩薩得無
T0660_.16.0292a21: 等般若謂諸菩薩所學般若。超過二乘。一切
T0660_.16.0292a22: 世間天魔梵世及諸外道婆羅門等八部諸衆
T0660_.16.0292a23: 一切有情。而無等於菩薩般若。惟除如來應
T0660_.16.0292a24: 正等覺。是名菩薩無等般若。善男子。菩薩能
T0660_.16.0292a25: 成就此十種法。得般若圓滿
T0660_.16.0292a26: *佛説寶雨經卷第二
T0660_.16.0292a27:
T0660_.16.0292a28:   大周長壽二年歳次癸巳九月丁亥三月己丑佛授記寺
T0660_.16.0292a29:
T0660_.16.0292a30: 大白馬寺大徳沙門懷義監譯
T0660_.16.0292b01:
T0660_.16.0292b02: 南印度沙門摩流支宣釋梵本
T0660_.16.0292b03: 中印度王使沙門梵摩兼宣梵本
T0660_.16.0292b04: 京濟法寺沙門戰陀譯語
T0660_.16.0292b05: 佛授記寺沙門慧智證譯語
T0660_.16.0292b06: 佛授記寺沙門道昌證梵文
T0660_.16.0292b07: 天宮寺沙門摩難陀證梵文
T0660_.16.0292b08: 大周東寺都維那清源縣開國公沙門處一筆受
T0660_.16.0292b09: 佛授記寺都維那昌平縣開國公沙門徳感筆受
T0660_.16.0292b10: 佛授記寺沙門思玄綴文
T0660_.16.0292b11: 長壽寺主沙門智&MT06301;綴文
T0660_.16.0292b12: 佛授記寺都維那賛皇縣開國公沙門知靜證議
T0660_.16.0292b13: 佛授記寺主渤海縣開國公沙門行感證議
T0660_.16.0292b14: 大周東寺都維預章縣開國公沙門惠儼證議
T0660_.16.0292b15: 天宮寺上座沙門知道證議
T0660_.16.0292b16: 大周東寺上座江陵縣開國公沙門法明證議
T0660_.16.0292b17: 長壽寺上座沙門知機證議
T0660_.16.0292b18: 大奉光寺上座當陽縣開國公沙門惠稜證議
T0660_.16.0292b19: 佛授記寺沙門神英證議
T0660_.16.0292b20: 京西明寺沙門圓測證議
T0660_.16.0292b21: 波羅門僧般若證譯
T0660_.16.0292b22: 波羅門僧臣度破具寫梵本
T0660_.16.0292b23: 鴻州度山縣人臣叱干智藏寫梵本
T0660_.16.0292b24: 婆羅門臣迦葉烏擔寫梵本
T0660_.16.0292b25: 婆羅門臣刹利烏臺寫梵本
T0660_.16.0292b26: 尚方監匠臣李審㳟裝
T0660_.16.0292b27: 麟臺揩書令史臣杜大賓寫
T0660_.16.0292b28: 專當典并寫麟臺揩書令史臣徐元處
T0660_.16.0292b29: 專當使文林郎守左術翊二府兵曹參軍事臣傅守眞
T0660_.16.0292b30: 勅撿挍翻經使典司賓寺府史趙思泰
T0660_.16.0292b31: 勅撿挍翻經使司賓寺録事攝然孫承辟
T0660_.16.0292b32:
T0660_.16.0292b33:
T0660_.16.0292b34:
T0660_.16.0292b35:
T0660_.16.0292c01:
T0660_.16.0292c02:
T0660_.16.0292c03: *佛説寶雨經卷第三
T0660_.16.0292c04:   *唐天竺三藏達摩流支譯
T0660_.16.0292c05: 復次善男子。菩薩成就十種法得方便善巧
T0660_.16.0292c06: 圓滿何等爲十。一者得迴向方便善巧。二者
T0660_.16.0292c07: 令諸外道歸向方便善巧。三者轉捨境界方
T0660_.16.0292c08: 便善巧。四者除遣惡作方便善巧。五者救護
T0660_.16.0292c09: 有情方便善巧。六者施與有情活命方便善
T0660_.16.0292c10: 巧。七者得受取方便善巧。八者捨離非處住
T0660_.16.0292c11: 於是處方便善巧。九者示現教導勸勵慶喜
T0660_.16.0292c12: 方便善巧。十者供養承事方便善巧。云何菩
T0660_.16.0292c13: 薩得迴向方便善巧。謂諸菩薩以非他攝所
T0660_.16.0292c14: 花果。晝夜六時奉獻諸佛及諸菩薩。以此
T0660_.16.0292c15: 善根迴向阿耨多羅三藐三菩提。菩薩以非
T0660_.16.0292c16: 他攝所有香樹。若諸寶樹。若劫波樹。於晝夜
T0660_.16.0292c17: 六時供養諸佛及衆菩薩。以此善根迴向阿
T0660_.16.0292c18: 耨多羅三藐三菩提。菩薩又於素怛纜中所
T0660_.16.0292c19: 有廣大承事供養。聞已起於淨信樂心迴此。
T0660_.16.0292c20: 供養一切諸佛及諸菩薩。又復菩薩能於十
T0660_.16.0292c21: 方諸菩薩所。及餘有情所造善業。令菩提資
T0660_.16.0292c22: 糧皆得圓滿。發淨意樂深心慶喜。以此善根
T0660_.16.0292c23: 迴向阿耨多羅三藐三菩提。菩薩若以香花
T0660_.16.0292c24: 奉獻如來制多及佛形像以此迴向。令諸有
T0660_.16.0292c25: 情離破戒垢得佛戒香。菩薩又常灑掃塗地
T0660_.16.0292c26: 持此迴向。令諸有情離惡威儀修善法式齊
T0660_.16.0292c27: 整圓滿。又諸菩薩奉獻花蓋以此迴向。令諸
T0660_.16.0292c28: 有情捨離熱惱。又彼菩薩入僧伽藍發如是
T0660_.16.0292c29: 心。令有情等入涅槃城。出伽藍時。願令有情
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