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佛説寶雨經 (No. 0660_ 達摩流支譯 ) in Vol. 16

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T0660_.16.0292a01: 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
T0660_.16.0293a01: 出生死獄。若開房門。願令有情開諸善趣出
T0660_.16.0293a02: 世智門。若閉房門。願令有情閉惡趣門。菩薩
T0660_.16.0293a03: 坐時。願令有情皆得坐於妙菩提樹。右脇臥
T0660_.16.0293a04: 時。願令有情安住涅槃。從臥起時。願令有情
T0660_.16.0293a05: 離纒障起。若往便利。願令有情向大覺路。正
T0660_.16.0293a06: 便利時。願令有情拔諸毒箭。若洗淨時。願令
T0660_.16.0293a07: 有情洗煩惱垢一切過患。若洗手時願令有
T0660_.16.0293a08: 情離穢濁業。若洗足時。願令有情離障塵垢。
T0660_.16.0293a09: 嚼楊枝時。願令有情捨離垢穢。菩薩自身所
T0660_.16.0293a10: 作諸業。持此迴向。利益安樂一切有情。菩薩
T0660_.16.0293a11: 禮拜如來制多。願令有情常得諸天及世間
T0660_.16.0293a12: 禮。是名菩薩迴向方便善巧。云何菩薩令諸
T0660_.16.0293a13: 外道歸向方便善巧。謂此菩薩於彼彼類外
T0660_.16.0293a14: 道衆中。能變化作諸外道形。謂遮洛迦波利
T0660_.16.0293a15: 縛羅社迦昵健陀弗多羅。於彼法中受持讀
T0660_.16.0293a16: 誦。菩薩爲欲成熟有情如是思惟。我若先作
T0660_.16.0293a17: 阿遮利耶。則不能令傲慢有情隨順調伏。由
T0660_.16.0293a18: 是我往外道法中。示現出家爲作弟子。既出
T0660_.16.0293a19: 家已勇猛精進。隨彼修習。種種諸行。博學
T0660_.16.0293a20: 多聞究盡彼法。乞麁穢食所作皆勝彼諸外
T0660_.16.0293a21: 道威儀行法。由是菩薩爲諸外道尊重師範。
T0660_.16.0293a22: 所有言説悉皆信受隨順調伏。菩薩了知此
T0660_.16.0293a23: 諸有情歸向我已。説彼外道邪見過失。所學
T0660_.16.0293a24: 之法復非正教。以不能説厭離貪欲令斷滅
T0660_.16.0293a25: 故。由是外道受菩薩化。捨離邪道入正法中。
T0660_.16.0293a26: 菩薩又於一切外道修習五通梵行之中。勤
T0660_.16.0293a27: 行精進證五神通。又復修習成就靜慮。諸三
T0660_.16.0293a28: 摩地三摩鉢底。勝諸外道所得五通。聰慧超
T0660_.16.0293a29: 彼爲作師範。菩薩了知所化外道皆成熟已。
T0660_.16.0293b01: 説彼靜慮諸三摩地三摩鉢底種種過失。所
T0660_.16.0293b02: 學之法復非正教。以彼不説厭離貪欲對除
T0660_.16.0293b03: 道故。由是外道受菩薩化。捨離邪道入佛法
T0660_.16.0293b04: 中。是名菩薩令諸外道歸向方便善巧。云何
T0660_.16.0293b05: 菩薩轉捨境界方便善巧。謂此菩薩觀見一
T0660_.16.0293b06: 切多貪有情方便調伏。化作女身端嚴殊妙
T0660_.16.0293b07: 勝餘女身。有情見者心生染著。菩薩見彼如
T0660_.16.0293b08: 是染著。即便於彼寢臥之處示現命終。於一
T0660_.16.0293b09: 刹那一牟呼栗多。現膖爛相臭穢可惡。有情
T0660_.16.0293b10: 見已起大驚怖生苦惱心情深厭捨。誰能令
T0660_.16.0293b11: 我離於如是穢惡之處
T0660_.16.0293b12: 爾時菩薩即於彼前。隨機演説如是諸法。於
T0660_.16.0293b13: 三種菩提定隨證一。是名菩薩得轉捨方便
T0660_.16.0293b14: 善巧。云何菩薩除遣惡作方便善巧。謂此
T0660_.16.0293b15: 菩薩見諸有情造無間罪。及起一切諸不善
T0660_.16.0293b16: 業失心憂悔。菩薩往彼作如是言。善男子。云
T0660_.16.0293b17: 何失心憂悔而住。彼有情言。大士。我造無
T0660_.16.0293b18: 間諸不善業。恐於長夜受諸苦惱。無利益故。
T0660_.16.0293b19: 不安樂故。以是因縁失心憂悔。是時菩薩
T0660_.16.0293b20: 爲彼有情廣説正法。令深悔過受菩薩戒。若
T0660_.16.0293b21: 此有情未能悔過。是時菩薩欲令彼人心生
T0660_.16.0293b22: 信伏。爲現神通廣説彼人思惟之事。有情由
T0660_.16.0293b23: 是於菩薩所生信伏心歡喜信樂。生信樂已
T0660_.16.0293b24: 性成熟。菩薩爲彼廣説妙法。彼人即能
T0660_.16.0293b25: 隨順領受。菩薩又復於彼人前化作父母説
T0660_.16.0293b26: 如是言。汝可觀之我即是汝同伴丈夫。汝莫
T0660_.16.0293b27: 悔過此所造業。畢竟不墮捺洛迦中。亦不退
T0660_.16.0293b28: 失利益安樂。如是説已。即便殺害所現父母。
T0660_.16.0293b29: 菩薩於彼有情之前示現神變。彼人思惟。有
T0660_.16.0293c01: 智之者尚殺父母不失神通。況我無智而造
T0660_.16.0293c02: 此業。墮捺洛迦退於利樂。爾時菩薩爲彼有
T0660_.16.0293c03: 情演説妙法。令其惡業漸得輕微猶如蚊翼。
T0660_.16.0293c04: 是名菩薩除遣惡作方便善巧。云何菩薩救
T0660_.16.0293c05: 護有情方便善巧。謂此菩薩觀見有情。根器
T0660_.16.0293c06: 成熟堪爲説法。彼之有情造作一切極不善
T0660_.16.0293c07: 業。菩薩爲欲利益彼人。方便調伏化作種種
T0660_.16.0293c08: 諸有情類。應以大王身得調伏者。即現大王
T0660_.16.0293c09: 身而爲説法。應以小王身得調伏者。即現小
T0660_.16.0293c10: 王身而爲説法。應以婆羅門刹帝利身得調
T0660_.16.0293c11: 伏者。即現婆羅門刹帝利身而爲説法。應以
T0660_.16.0293c12: 天身得調伏者。即現天身而爲説法。應以執
T0660_.16.0293c13: 金剛身得調伏者。即現執金剛身而爲説法。
T0660_.16.0293c14: 應以怖畏得調伏者。現作怖畏而爲説法。應
T0660_.16.0293c15:
T0660_.16.0293c16:
T0660_.16.0293c17:
T0660_.16.0293c18:
T0660_.16.0293c19:
T0660_.16.0293c20:
T0660_.16.0293c21:
T0660_.16.0293c22:
T0660_.16.0293c23:
T0660_.16.0293c24:
T0660_.16.0293c25:
T0660_.16.0293c26:
T0660_.16.0293c27:
T0660_.16.0293c28:
T0660_.16.0293c29:
T0660_.16.0294a01: 以繋縛殺害打罵得調伏者。即爲示現如是
T0660_.16.0294a02: 等事而爲説法。應以愛語得調伏者。即現愛
T0660_.16.0294a03: 語而爲説法。若有情類欲造彼彼無間罪時。
T0660_.16.0294a04: 於菩薩身興損害意。其得神通菩薩。即爲示
T0660_.16.0294a05: 現種種方便。或時遮止。或復禁制。或移向他
T0660_.16.0294a06: 方。於彼人前。又復示現似彼所造無間業事。
T0660_.16.0294a07: 或復示現捺洛迦相。制彼所造無間罪業令
T0660_.16.0294a08: 不現前。其有未得神通菩薩。善能觀察彼諸
T0660_.16.0294a09: 有情壽命長短。見彼有情欲造無間作是思
T0660_.16.0294a10: 惟。此諸有情將起重罪。而發大悲心生憂惱。
T0660_.16.0294a11: 菩薩觀彼猶如掌中置菴羅果作是思惟。我
T0660_.16.0294a12: 爲利益一有情故。能於阿鼻受大苦惱。即此
T0660_.16.0294a13: 有情。乃至未住無餘涅槃。常能如是無別方
T0660_.16.0294a14: 便而能遮止。此諸有情造惡業已。將欲生彼
T0660_.16.0294a15: 捺洛迦中。由我未得神通自在。無有方便移
T0660_.16.0294a16: 彼不信壽命短促諸惡有情置於他方。恐彼
T0660_.16.0294a17: 有情由不善業生阿鼻獄。菩薩以是發起悲
T0660_.16.0294a18: 心。思惟有情各隨自業。無異方便而能救濟。
T0660_.16.0294a19: 但起慈心平等教誡示爲科罰。是名菩薩救
T0660_.16.0294a20: 護有情方便善巧。云何菩薩施與有情活命
T0660_.16.0294a21: 方便善巧。謂諸菩薩觀見有情不堪受法。但
T0660_.16.0294a22: 求衣食以爲自足。不能了知聖法調伏。菩薩
T0660_.16.0294a23: 教示此諸有情算數伎術文字注記如是事
T0660_.16.0294a24: 業。爲成於善不成惡法。是名菩薩施與有情
T0660_.16.0294a25: 活命方便善巧。云何菩薩得受取方便善巧。
T0660_.16.0294a26: 謂此菩薩得珍寶聚如妙高山而不受取。若
T0660_.16.0294a27: 能下劣資生雜物而即受之。何以故。謂此菩
T0660_.16.0294a28: 薩如是思惟。此諸有情慳悋嫉妬。貪愛所蔽
T0660_.16.0294a29: 惜自他物。不令自他而得受用。由此因縁處
T0660_.16.0294b01: 生死海常被漂沒。菩薩欲令彼有情等。於長
T0660_.16.0294b02: 夜中得具足利益及安樂故。而便爲受。雖受
T0660_.16.0294b03: 彼物不起貪愛。無屬己心但爲供養諸佛法
T0660_.16.0294b04: 僧。令諸有情同獲勝利。及爲饒益貧苦有情。
T0660_.16.0294b05: 施主由是歡喜踊躍。是名菩薩得受取方便
T0660_.16.0294b06: 善巧。云何菩薩捨離非處住於是處方便善
T0660_.16.0294b07: 巧。謂諸菩薩觀見有情堪能受法。於阿耨多
T0660_.16.0294b08: 羅三藐三菩提應現等覺。然彼有情。爲得聲
T0660_.16.0294b09: 聞辟支佛乘。發起方便常勤修習。菩薩説法
T0660_.16.0294b10: 令彼有情捨離二乘。引導迴向大乘法中。是
T0660_.16.0294b11: 名菩薩捨離非處住於是處方便善巧。云何
T0660_.16.0294b12: 菩薩示現教導讃勵慶喜方便善巧。謂諸菩
T0660_.16.0294b13: 薩能令有情未發菩提心者。令發菩提心。
T0660_.16.0294b14: 已發菩提心者雖復持戒心易知足。若少精
T0660_.16.0294b15: 進而多懈怠。菩薩教令常修精進。若諸有情
T0660_.16.0294b16: 雖少持戒多有毀犯。由是因縁信不清淨常
T0660_.16.0294b17: 無喜樂。爲破戒垢覆心而住。菩薩爲彼有情
T0660_.16.0294b18: 演説種種妙法。令彼有情心生淨信歡喜悦
T0660_.16.0294b19: 樂。是名菩薩示現教導讃勵慶喜方便善巧。
T0660_.16.0294b20: 云何菩薩得承事供養方便善巧。謂諸菩薩
T0660_.16.0294b21: 既得出家。於諸利養知量知足。所受利養無
T0660_.16.0294b22: 非法者。又諸菩薩獨處閑靜入定而住。隨順
T0660_.16.0294b23: 諸佛及菩薩行。如是思惟。我欲承事供養如
T0660_.16.0294b24: 來。謂此菩薩隨順思惟已。而作種種承事供
T0660_.16.0294b25: 養一切如來。得六殊勝波羅蜜多修行圓滿。
T0660_.16.0294b26: 云何修六波羅蜜多諸行圓滿。謂於承事供
T0660_.16.0294b27: 養等中嚴辦資具。此是菩薩施波羅蜜多。謂
T0660_.16.0294b28: 於承事供養等中。發心饒益一切有情。此是
T0660_.16.0294b29: 菩薩戒波羅蜜多。謂於承事供養等中。心
T0660_.16.0294c01: 能安住歡喜悦樂。此是菩薩忍波羅蜜多。謂
T0660_.16.0294c02: 於承事供養等中。心無厭倦。此是菩薩勤波
T0660_.16.0294c03: 羅蜜多。謂於承事供養等中一心思惟。此是
T0660_.16.0294c04: 菩薩靜慮波羅蜜多。謂於承事供養等中。心
T0660_.16.0294c05: 能種種差別觀察。此是菩薩般若波羅蜜多。
T0660_.16.0294c06: 是名菩薩承事供養方便善巧。善男子。菩薩
T0660_.16.0294c07: 成就此十種法。得方便善巧圓滿
T0660_.16.0294c08: 復次善男子。菩薩成就十種法故得願圓滿。
T0660_.16.0294c09: 何等爲十。一者無下劣願。二者無怯弱願。三
T0660_.16.0294c10: 者爲欲利益一切有情勤修行願。四者爲諸
T0660_.16.0294c11: 佛如來讃歎發願。五者善能摧伏一切魔願。
T0660_.16.0294c12: 六者成就不由他願。七者得無邊願。八者不
T0660_.16.0294c13: 驚怖願。九者不疲厭願。十者得圓滿願。云何
T0660_.16.0294c14: 菩薩無下劣願。謂此菩薩不樂諸有而發於
T0660_.16.0294c15: 願。是名菩薩無下劣願。云何菩薩無怯弱願。
T0660_.16.0294c16: 謂此菩薩不厭三界求離貪欲住於寂滅而發
T0660_.16.0294c17: 於願。是名菩薩無怯弱願。云何菩薩爲欲利
T0660_.16.0294c18: 益一切有情勤修行願。謂諸菩薩發如是願。
T0660_.16.0294c19: 諸有情界乃至盡證無餘涅槃。我方於後證
T0660_.16.0294c20: 大圓寂。是名菩薩爲欲利益一切有情勤修
T0660_.16.0294c21: 行願。云何菩薩爲諸佛如來讃所發願。謂
T0660_.16.0294c22: 此菩薩發如是願。諸有情界乃至未發菩提
T0660_.16.0294c23: 心者皆願發心。願發心已次第修行菩提分
T0660_.16.0294c24: 行。次修行已坐菩提樹。於彼已得坐道場
T0660_.16.0294c25: 者。我當承事恭敬供養請轉法輪。若般涅
T0660_.16.0294c26: 槃我當勸請久住世間。爲欲利益諸有情故。
T0660_.16.0294c27: 是名菩薩爲諸佛如來讃所發願。云何菩薩
T0660_.16.0294c28: 善能摧伏一切魔願。謂此菩薩發如是願。若
T0660_.16.0294c29: 我當來現等覺時。於佛土中永無一切天魔
T0660_.16.0295a01: 之衆。亦復不聞諸魔名字。是名菩薩善能摧
T0660_.16.0295a02: 伏一切魔願。云何成就不由他願。謂此菩薩
T0660_.16.0295a03: 不由他故。於阿耨多羅三藐三菩提而方發
T0660_.16.0295a04: 願。然以般若觀有情界受於苦惱。既觀見已
T0660_.16.0295a05: 爲欲救護。發阿耨多羅三藐三菩提心。是名
T0660_.16.0295a06: 菩薩而能成就不由他願。云何菩薩得無邊
T0660_.16.0295a07: 願。謂此菩薩不爲菩提少分資糧而發於願。
T0660_.16.0295a08: 然此菩薩爲發大願。偏覆左肩右膝著地起
T0660_.16.0295a09: 淨信心。觀十方界現住諸佛一切菩薩。或有
T0660_.16.0295a10: 菩薩住於苦行。或坐道場。或見諸佛。或現等
T0660_.16.0295a11: 覺。或轉法輪。觀見彼已發淨意樂。於彼十方
T0660_.16.0295a12: 諸佛菩薩。或住苦行。或現等覺及轉法輪。菩
T0660_.16.0295a13: 薩於彼一一信解深心慶喜。迴向阿耨多羅
T0660_.16.0295a14: 三藐三菩提。是名菩薩得無邊願。云何菩
T0660_.16.0295a15: 薩得不驚怖願。謂諸菩薩有新發心。聞甚深
T0660_.16.0295a16: 法。聞於諸佛廣大威徳。聞諸菩薩遊戲神通。
T0660_.16.0295a17: 聞於甚深方便善巧。菩薩聞已不驚不怖作
T0660_.16.0295a18: 是思惟。謂諸如來所證菩提所住境界。成熟
T0660_.16.0295a19: 有情皆無邊量。於彼法中我不能知。諸佛證
T0660_.16.0295a20: 知我應當知。是名菩薩得不驚怖願。云何菩
T0660_.16.0295a21: 薩不疲厭願。謂諸菩薩雖見有情志性頑愚
T0660_.16.0295a22: 又難調伏。於此有情終不疲厭。或有菩薩見
T0660_.16.0295a23: 諸有情志性頑愚難調伏者而生疲厭。由疲
T0660_.16.0295a24: 厭故棄捨有情發如是願。我求生於清淨世
T0660_.16.0295a25: 界。終不用聞如是諸惡有情之名。雖復願生
T0660_.16.0295a26: 清淨世界終不得生。以棄捨有情不成熟故。
T0660_.16.0295a27: 於此義中又聰慧菩薩發如是心。於諸世界
T0660_.16.0295a28: 諸有情中。精進下劣有懈怠者。頑嚚聾瞽如
T0660_.16.0295a29: 彼唖羊。如是有情爲一切佛及諸菩薩觀察
T0660_.16.0295b01: 簡擇及遍有情界中。無般涅槃法者並皆棄
T0660_.16.0295b02: 捨。我今欲令如此有情悉當集會我佛刹中。
T0660_.16.0295b03: 又我欲令此諸有情坐於道場。成阿耨多羅
T0660_.16.0295b04: 三藐三菩提。而此菩薩發如是心思惟之時。
T0660_.16.0295b05: 念念之中諸魔宮殿悉皆震動。又爲一切諸
T0660_.16.0295b06: 佛如來之所稱歎。如是菩薩必定得生清淨
T0660_.16.0295b07: 佛土。又能速疾於阿耨多羅三藐三菩提而
T0660_.16.0295b08: 現等覺。是名菩薩得不疲厭願。云何菩薩得
T0660_.16.0295b09: 圓滿願。謂此菩薩坐道場已摧破魔軍。於阿
T0660_.16.0295b10: 耨多羅三藐三菩提道而現等覺。願既圓滿
T0660_.16.0295b11: 無復更發。善男子。譬如蘇油於其鉢中。平滿
T0660_.16.0295b12: 盛已更不容受。如極微量一滴蘇油。是故説
T0660_.16.0295b13: 名得圓滿願。菩薩如彼盛*蘇油鉢。能於菩
T0660_.16.0295b14: 提現等覺已。願既滿足無復更發一切妙願。
T0660_.16.0295b15: 是名菩薩得圓滿願。善男子。菩薩成就此十
T0660_.16.0295b16: 種法得大願圓滿
T0660_.16.0295b17: 復次善男子。菩薩成就十種法修力圓滿。何
T0660_.16.0295b18: 等爲十。一者他不映蔽修力圓滿。二者不被
T0660_.16.0295b19: 摧伏神力圓滿。三者於福徳力修習圓滿。四
T0660_.16.0295b20: 者於般若力修行圓滿。五者於眷屬力同得
T0660_.16.0295b21: 圓滿。六者於神通力修得圓滿。七者於自
T0660_.16.0295b22: 在力修得圓滿。八者於總持力而得圓滿。九
T0660_.16.0295b23: 者無能改易神變力圓滿。十者他不違越教
T0660_.16.0295b24: 力圓滿。善男子。云何菩薩他不映蔽修力
T0660_.16.0295b25: 圓滿。謂此菩薩一切外道諸異論者不能映
T0660_.16.0295b26: 蔽。是名他不映蔽修力圓滿。云何菩薩不
T0660_.16.0295b27: 被摧伏神力圓滿。謂此菩薩諸有情中。終
T0660_.16.0295b28: 無有能摧菩薩力。是名不被摧伏神力圓滿。
T0660_.16.0295b29: 云何菩薩於福徳力修習圓滿。謂此菩薩修
T0660_.16.0295b30: 習一切世出世間所有福徳。菩提資糧悉皆
T0660_.16.0295c01: 積集。無有少分不圓滿者。是名菩薩於福
T0660_.16.0295c02: 徳力修習圓滿。云何菩薩於般若力修行圓
T0660_.16.0295c03: 滿。謂此菩薩於諸佛法。以正般若而觀見
T0660_.16.0295c04: 之。唯除如來一切種智。非不已證非不了
T0660_.16.0295c05: 知。是名菩薩於般若力修習圓滿。云何菩薩
T0660_.16.0295c06: 於眷屬力同得圓滿。謂此菩薩所有眷屬。於
T0660_.16.0295c07: 戒及見威儀淨命皆悉圓滿。所有眷屬一切
T0660_.16.0295c08: 皆同菩薩所行。是名菩薩於眷屬力同得圓
T0660_.16.0295c09: 滿。云何菩薩於神通力修得圓滿。謂此菩薩
T0660_.16.0295c10: 神通勝力。超諸世間及彼二乘神通境界。菩
T0660_.16.0295c11: 薩樂欲於一毛端安贍部洲乃至四洲。若千
T0660_.16.0295c12: 世界。二千三千大千世界。又復菩薩樂欲
T0660_.16.0295c13: 於一微塵量中安處無量殑伽沙界。如是世
T0660_.16.0295c14: 界若二若三若四若五。或十二十三四五十。
T0660_.16.0295c15: 乃至不可説不可説不可説殑伽沙界。安置
T0660_.16.0295c16: 於一極微塵中。其微塵量不増不減。彼諸世
T0660_.16.0295c17: 界於一微塵中。各各安處不相障礙。其中有
T0660_.16.0295c18: 情亦無嬈亂迫迮之相。是名菩薩於神通力
T0660_.16.0295c19: 修得圓滿。云何菩薩於自在力修得圓滿。謂
T0660_.16.0295c20: 此菩薩意所樂欲。七寶充滿大千世界饒益
T0660_.16.0295c21: 有情。乃至樂欲種種諸寶。於不可説不可説
T0660_.16.0295c22: 界皆得充滿。是名菩薩於自在力修得圓滿。
T0660_.16.0295c23: 云何菩薩於總持力而得圓滿。謂此菩薩乃
T0660_.16.0295c24: 至聞於所不可説不可説數諸佛土中一切
T0660_.16.0295c25: 如來演説正法。義句有異名理不同。菩薩能
T0660_.16.0295c26: 於一刹那中。若一臘縛一牟呼栗多。於義句
T0660_.16.0295c27: 名理領受了知並能修習。是名菩薩於總持
T0660_.16.0295c28: 力而得圓滿。云何菩薩無能改易神變威力
T0660_.16.0295c29: 圓滿。謂此菩薩所有神變。*唯除如來應正等
T0660_.16.0296a01: 覺。一切有情終無有能改易菩薩。是名菩薩
T0660_.16.0296a02: 得無改易神變威力圓滿。云何菩薩得不違
T0660_.16.0296a03: 越教力圓滿。謂此菩薩所有教勅言無有二。
T0660_.16.0296a04: 有情信順無違越者。唯除方便善巧利樂。是
T0660_.16.0296a05: 名菩薩得不違越教力圓滿。善男子。菩薩成
T0660_.16.0296a06: 就此十種法修力圓滿
T0660_.16.0296a07: 復次善男子。菩薩成就十種法得智圓滿。何
T0660_.16.0296a08: 等爲十。一者於補特伽羅無我智得圓滿。二
T0660_.16.0296a09: 者於法無我智得圓滿。三者於無限量智得
T0660_.16.0296a10: 圓滿。四者於三摩地所行境界智得圓滿。五
T0660_.16.0296a11: 者修神變智而得圓滿。六者不攝取智修得
T0660_.16.0296a12: 圓滿。七者觀有情所行智得圓滿。八者於無
T0660_.16.0296a13: 功用智得圓滿。九者諸法相智修得圓滿。十
T0660_.16.0296a14: 者於出世智修得圓滿。云何菩薩於補特伽
T0660_.16.0296a15: 羅無我智圓滿。謂此菩薩隨諸蘊相觀見生
T0660_.16.0296a16: 起。又於諸蘊觀見滅壞。菩薩正觀諸蘊生時
T0660_.16.0296a17: 性不堅固。無實所作即是空性。及正觀察諸
T0660_.16.0296a18: 蘊滅時體性破壞。菩薩如是思惟諸蘊畢竟
T0660_.16.0296a19: 無我。亦無有情。無有命者。無養育者。無補特
T0660_.16.0296a20: 伽羅。愚夫異生執著於我。如是思惟。蘊即非
T0660_.16.0296a21: 我。我即非蘊。然諸蘊中妄執有我。不能了知
T0660_.16.0296a22: 眞實法故。生死流轉猶如旋輪。菩薩如實了
T0660_.16.0296a23: 知諸法。是名菩薩於補特伽羅無我智得圓
T0660_.16.0296a24: 滿。云何菩薩於法無我智得圓滿。謂此菩薩
T0660_.16.0296a25: 如實了知増益損減諸法體性。菩薩又復如
T0660_.16.0296a26: 是思惟。法之與名更互爲客。但由虚妄分別
T0660_.16.0296a27: 安立法及名字。倶無自性依想心量。及隨世
T0660_.16.0296a28: 俗法及名字。更互爲客。非無有體及以作用。
T0660_.16.0296a29: 此依他縁説有法性。待他衆縁而得起故。菩
T0660_.16.0296b01: 薩如實了知一切待縁而起縁盡而滅。是名
T0660_.16.0296b02: 菩薩於法無我智得圓滿。云何菩薩於無限
T0660_.16.0296b03: 量智得圓滿。謂此菩薩無限量智。非初刹那
T0660_.16.0296b04: 起後刹那不起。非此方起餘方不起。以無礙
T0660_.16.0296b05: 智於一切刹那一切方所。而常相續恒遍起
T0660_.16.0296b06: 故。是名菩薩於無限量智得圓滿。云何菩薩
T0660_.16.0296b07: 於三摩地所行境界智得圓滿。謂此菩薩能
T0660_.16.0296b08: 悉了知二乘所得諸三摩地。能悉了知菩薩
T0660_.16.0296b09: 所得諸三摩地。及能了知一切如來諸三摩
T0660_.16.0296b10: 地。又此菩薩亦能了知二乘修習住三摩地。
T0660_.16.0296b11: 及三摩地所行境界。亦能了知一切菩薩住
T0660_.16.0296b12: 三摩地。及三摩地所行境界。亦能了知如來
T0660_.16.0296b13: 所住諸三摩地。及三摩地所行境界。以如來
T0660_.16.0296b14: 力加持菩薩故能了知佛三摩地。菩薩若以
T0660_.16.0296b15: 自所成就異熟果智。即不能知佛三摩地。以
T0660_.16.0296b16: 自成就異熟果智。能悉了知餘三摩地。是名
T0660_.16.0296b17: 菩薩於三摩地所行境界智得圓滿。云何菩
T0660_.16.0296b18: 薩修神變智而得圓滿。謂此菩薩能正了知
T0660_.16.0296b19: 聲聞神變。能正了知縁覺神變。能正了知菩
T0660_.16.0296b20: 薩神變。何況一切有情所有神變而不能知。
T0660_.16.0296b21: 是名菩薩修神變智而得圓滿。云何菩薩不
T0660_.16.0296b22: 攝取智修習圓滿。謂此菩薩所成就智。一切
T0660_.16.0296b23: 外道及諸惡魔。聲聞縁覺不能攝取。是名菩
T0660_.16.0296b24: 薩不攝取智修習圓滿。云何菩薩觀有情所
T0660_.16.0296b25: 行智得圓滿。謂此菩薩以清淨智觀有情界。
T0660_.16.0296b26: 見有情中或未發菩提心。或已發菩提心。或
T0660_.16.0296b27: 得菩提心。或已得菩提心。或住初地乃
T0660_.16.0296b28: 至十地。或已現等覺。或正現等覺轉法輪時。
T0660_.16.0296b29: 或於所化一切已辦入般涅槃。或有聲聞乘
T0660_.16.0296c01: 般涅槃時。或有辟支佛乘般涅槃時。或生善
T0660_.16.0296c02: 趣。或生惡趣菩薩悉見。是名菩薩觀有情所
T0660_.16.0296c03: 行智得圓滿。云何菩薩於無功用智得圓滿。
T0660_.16.0296c04: 謂此菩薩行住去來若動若寂。任運常起無
T0660_.16.0296c05: 功用智。如人睡眠出息入息而無功用。應知
T0660_.16.0296c06: 菩薩無功用智亦復如是。於一切境智起無
T0660_.16.0296c07: 礙。是名菩薩於無功用智得圓滿。云何菩薩
T0660_.16.0296c08: 諸法相智修得圓滿。謂此菩薩了知諸法皆
T0660_.16.0296c09: 同一相。謂能了知一相無相。及諸幻相妄分
T0660_.16.0296c10: 別相。是名菩薩諸法相智修得圓滿。云何菩
T0660_.16.0296c11: 薩出世間智修習圓滿。謂此菩薩得無漏智。
T0660_.16.0296c12: 超過一切世間諸智。是名菩薩出世間智修
T0660_.16.0296c13: 習圓滿。善男子。菩薩成就此十種法得智圓
T0660_.16.0296c14: 滿
T0660_.16.0296c15: 復次善男子。菩薩成就十種法得如大地何
T0660_.16.0296c16: 等爲十。一者廣大無量。二者一切有情之所
T0660_.16.0296c17: 受用。三者捨離恩怨。四者普能承受大法雲
T0660_.16.0296c18: 雨。五者爲諸有情之所依止。六者諸善種子
T0660_.16.0296c19: 之所依處。七者如大寶器。八者如大藥器。九
T0660_.16.0296c20: 者得不傾動。十者得不驚怖。善男子。云何菩
T0660_.16.0296c21: 薩廣大無量。猶如大地周遍廣大無有邊量。
T0660_.16.0296c22: 菩薩如是周遍廣大。福智資糧無有限量。是
T0660_.16.0296c23: 名菩薩得廣大無量。云何菩薩爲一切有情
T0660_.16.0296c24: 之所受用。譬如大地爲種種資具一切有情
T0660_.16.0296c25: 之所受用。菩薩如是攝取彼彼布施持戒忍
T0660_.16.0296c26: 辱精進靜慮般若波羅蜜等。種種資糧爲諸
T0660_.16.0296c27: 有情之所受用。是名菩薩爲一切有情之所
T0660_.16.0296c28: 受用。云何菩薩捨離恩怨。善男子。譬如大地
T0660_.16.0296c29: 平等載育。無恩無怨無瞋無喜種種之想。菩
T0660_.16.0297a01: 薩如是於有情中無有恩怨不生瞋喜。是名
T0660_.16.0297a02: 菩薩捨離恩怨。云何菩薩普能承受大法雲
T0660_.16.0297a03: 雨。譬如大地普能承受廣大雲雨悉皆含容。
T0660_.16.0297a04: 菩薩如是承受如來發起廣大善法雲雨能忍
T0660_.16.0297a05: 能持。是名菩薩普能承受大法雲雨。云何菩
T0660_.16.0297a06: 薩爲諸有情之所依止。善男子。譬如大地爲
T0660_.16.0297a07: 諸有情來去所依。菩薩如是平等普爲一切
T0660_.16.0297a08: 有情往於善趣及向涅槃之所依故。是名菩
T0660_.16.0297a09: 薩爲諸有情之所依止。云何菩薩爲諸善種
T0660_.16.0297a10: 之所依處。善男子。譬如大地能爲一切種子
T0660_.16.0297a11: 依處。菩薩如是能爲有情一切善法種子依
T0660_.16.0297a12: 處。是名菩薩諸善種子之所依處。云何菩薩
T0660_.16.0297a13: 如大寶器。善男子。譬如大地爲諸寶器。能現
T0660_.16.0297a14: 種種諸珍寶故。菩薩如是能現種種諸功徳
T0660_.16.0297a15: 寶。是名菩薩如大寶器。云何菩薩如大藥器。
T0660_.16.0297a16: 善男子。譬如大地一切諸藥依之出現。能除
T0660_.16.0297a17: 世間一切諸病。菩薩如是諸大法藥依之而
T0660_.16.0297a18: 出。所現法藥能滅世間煩惱諸病。是名菩薩
T0660_.16.0297a19: 如大藥器。云何菩薩得不傾動。善男子。譬如
T0660_.16.0297a20: 大地非蚊蚋等力所虧損。世間諸風不能搖
T0660_.16.0297a21: 動。菩薩如是不爲一切有情内外苦惱之所
T0660_.16.0297a22: 傾動。是名菩薩得不傾動。云何菩薩得不驚
T0660_.16.0297a23: 怖。善男子。譬如大地若有諸龍及諸獸王。哮
T0660_.16.0297a24: 吼音聲無有驚怖。菩薩如是聞彼諸魔一切
T0660_.16.0297a25: 外道哮吼音聲不生怖畏。是名菩薩得不驚
T0660_.16.0297a26: 怖。善男子。菩薩成就此十種法得如大地
T0660_.16.0297a27: *佛説寶雨經卷第三
T0660_.16.0297a28:
T0660_.16.0297a29:
T0660_.16.0297b01:
T0660_.16.0297b02:
T0660_.16.0297b03: *佛説寶雨經卷第四
T0660_.16.0297b04:   *唐天竺三藏達摩流支譯
T0660_.16.0297b05: 復次善男子。菩薩成就十種法得如於水。何
T0660_.16.0297b06: 等爲十。一者隨順善法。二者常能生長一切
T0660_.16.0297b07: 白法。三者歡喜淨信悦樂滋潤。四者令一切
T0660_.16.0297b08: 煩惱相續朽敗。五者自性澄清無濁潔淨。六
T0660_.16.0297b09: 者息滅一切煩惱燒然。七者捨離一切諸欲
T0660_.16.0297b10: 愛渇。八者甚深難度。九者於等不等地方充
T0660_.16.0297b11: 滿。十者息滅一切諸煩惱塵。云何菩薩隨順
T0660_.16.0297b12: 善法。譬如大水若行若流若出。皆能隨順滋
T0660_.16.0297b13: 潤草木。菩薩如是於諸善法。隨順修行隨順
T0660_.16.0297b14: 流布隨順出離。是名菩薩隨順善法。云何菩
T0660_.16.0297b15: 薩能生一切白善之法。善男子。譬如水性能
T0660_.16.0297b16: 生一切草木叢林生已増長。菩薩如是。以三
T0660_.16.0297b17: 摩地水。能生一切菩提分法生已増長。乃至
T0660_.16.0297b18: 能成薩筏若樹。以得一切佛果智樹。所有種
T0660_.16.0297b19: 種諸白善法。令諸有情之所受用。是名菩薩
T0660_.16.0297b20: 能生一切諸白善法。云何菩薩得歡喜淨信
T0660_.16.0297b21: 悦樂滋潤。善男子。譬如於水自性流潤。及能
T0660_.16.0297b22: 令他一切滋潤。菩薩如是常懷淨信。歡喜悦
T0660_.16.0297b23: 樂自性滋潤及能令他一切有情歡喜淨信悦
T0660_.16.0297b24: 樂滋潤。云何歡喜。謂常悕求出世間法。云
T0660_.16.0297b25: 何淨信。謂能歸依於佛法僧。云何悦樂。謂
T0660_.16.0297b26: 彼所有清淨之心而常悦樂。是名菩薩歡喜
T0660_.16.0297b27: 淨信悦樂滋潤。云何菩薩令一切煩惱相續根
T0660_.16.0297b28: 栽皆悉朽敗。善男子。譬如於水能令一切若
T0660_.16.0297b29: 樹若草其根腐敗。菩薩如是以修行所依三
T0660_.16.0297c01: 摩地水。能令一切煩惱根栽相續腐敗。既腐
T0660_.16.0297c02: 敗已煩惱相續體不可得。煩惱臭穢無有餘
T0660_.16.0297c03: 習。是名菩薩令一切煩惱相續根栽皆悉腐
T0660_.16.0297c04: 敗。云何菩薩自性澄清無濁潔淨。善男子。猶
T0660_.16.0297c05: 如於水自性澄清無濁潔淨。云何自性澄清。
T0660_.16.0297c06: 謂能遠離纒及隨眠。云何無濁。謂能遠離貪
T0660_.16.0297c07: 瞋癡故。云何潔淨。能令諸根得潔淨故。是名
T0660_.16.0297c08: 菩薩自性澄清無濁潔淨。云何菩薩息滅一
T0660_.16.0297c09: 切煩惱燒然。善男子。猶如水性於有情熱惱
T0660_.16.0297c10: 及熱時熱處悉令息滅。菩薩如是。能以法水
T0660_.16.0297c11: 息滅有情諸煩惱熱。是名菩薩息滅一切煩
T0660_.16.0297c12: 惱燒然。云何菩薩捨離一切諸欲愛渇。善男
T0660_.16.0297c13: 子。猶如有情爲渇所逼。若得於水即便止渇。
T0660_.16.0297c14: 菩薩如是。一切有情爲彼欲境渇所逼故生諸
T0660_.16.0297c15: 苦惱。菩薩即爲雨大法雨。有情由此離境界
T0660_.16.0297c16: 渇。是名菩薩捨離一切諸愛欲渇。云何菩薩
T0660_.16.0297c17: 甚深難度。善男子。如大深水甚爲難度菩薩
T0660_.16.0297c18: 如是。成就般若圓滿甚深。不爲諸魔一切外
T0660_.16.0297c19: 道之所能度。是名菩薩甚深難度。云何菩薩
T0660_.16.0297c20: 於等不等地方充滿。善男子。如水瀑流。於
T0660_.16.0297c21: 等不等諸地方所皆悉遍滿。菩薩如是法水
T0660_.16.0297c22: *瀑流。於等不等諸有情界遍能充滿。由菩
T0660_.16.0297c23: 薩哀愍諸有情故。發起*瀑流廣大法水而不
T0660_.16.0297c24: 逼迫。諸有情界不同於水。是名菩薩於等不
T0660_.16.0297c25: 等地方充滿云何菩薩息滅一切諸煩惱塵。
T0660_.16.0297c26: 善男子。譬如於水能令一切堅硬地方普皆
T0660_.16.0297c27: 柔軟。及諸塵坌皆能止息。菩薩如是以般若
T0660_.16.0297c28: 所依三摩地水。令諸有情堅*硬染心悉皆柔
T0660_.16.0297c29: 軟。及能息滅煩惱塵坌。是名菩薩息滅一切
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