SAT DB

T0709_.16.0816c13:
T0709_.16.0816c14:
T0709_.16.0816c15: No.709[Nos.708,710-712]
T0709_.16.0816c16:
T0709_.16.0816c17: 佛説稻芋經
T0709_.16.0816c18: 闕譯附東普録
T0709_.16.0816c19: 如是我聞。一時佛住王舍城耆闍崛山中。與
T0709_.16.0816c20: 大比丘衆千二百五十人倶。及大菩薩摩訶
T0709_.16.0816c21: 薩衆
T0709_.16.0816c22: 爾時尊者舍利弗往至彌勒經行處。彌勒舍
T0709_.16.0816c23: 利弗倶坐石上。爾時尊者舍利弗問彌勒言。
T0709_.16.0816c24: 今日世尊覩見稻芋而作是説。汝等比丘。見
T0709_.16.0816c25: 十二因縁。即是見法。即是見佛。爾時世尊作
T0709_.16.0816c26: 是説已默然而住。彌勒。世尊何故説是修
T0709_.16.0816c27: 多羅。復以何義説見十二因縁。即是見法。見
T0709_.16.0816c28: 法即是見佛。皆以何義作如是説。云何是十
T0709_.16.0816c29: 二因縁。云何見因縁即是見法。云何見法即
T0709_.16.0817a01: 是見佛
T0709_.16.0817a02: 爾時彌勒語舍利弗言。佛世尊常説。見十二
T0709_.16.0817a03: 因縁即是見法。見法即是見佛。十二因縁者。
T0709_.16.0817a04: 無明縁行。行縁識。識縁名色。名色縁六入。
T0709_.16.0817a05: 六入縁觸。觸縁受。受縁愛。愛縁取。取縁有。
T0709_.16.0817a06: 有縁生。生縁老死憂悲苦惱。衆苦聚集爲大
T0709_.16.0817a07: 苦陰作因。是故佛説十二因縁。云何是法
T0709_.16.0817a08: 入正道分及涅槃果。如來略説是法。云何
T0709_.16.0817a09: 是佛。能覺一切法。故名爲佛。若以慧眼見
T0709_.16.0817a10: 眞法身。能成菩提所學之法。云何見十二因
T0709_.16.0817a11: 縁即是見法。見法即是見佛。佛作是説。十
T0709_.16.0817a12: 二因縁常相續起無生如實見不顛倒。無生
T0709_.16.0817a13: 無作。非有爲無住無爲。非心境界寂滅無相。
T0709_.16.0817a14: 以是故。見十二因縁即是見法。常相續起無
T0709_.16.0817a15: 生。如實見不顛倒。無生無作。非有爲無住
T0709_.16.0817a16: 無爲。非心境界寂滅無相。以是故。見十二因
T0709_.16.0817a17: 縁。即是見無上道具足法身
T0709_.16.0817a18: 尊者舍利弗問彌勒言。云何名十二因縁。彌
T0709_.16.0817a19: 勒答言。有因有縁是名因縁法。此是佛略説
T0709_.16.0817a20: 因縁相。以此因能生是果。如來出世因縁生
T0709_.16.0817a21: 法。如來不出世亦因縁生法。性相常住無諸
T0709_.16.0817a22: 煩惱。究竟如實非不如實。是眞實法離顛倒
T0709_.16.0817a23: 法。復次十二因縁法從二種生。云何爲二。一
T0709_.16.0817a24: 者因。二者果。因縁生法復有二種。有内因
T0709_.16.0817a25: 縁。有外因縁。外因縁法從何而生。如似種
T0709_.16.0817a26: 能生牙。從牙生葉。從葉生節。從節生莖。
T0709_.16.0817a27: 從莖生穗。從穗生華。從華生實。無＊種故無
T0709_.16.0817a28: 牙。乃至無有華實。有＊種故牙生。乃至有華
T0709_.16.0817a29: 故果生。而＊種不作念我能生牙。牙亦不作
T0709_.16.0817b01: 念我從＊種生。乃至華亦不作念我能生實。實
T0709_.16.0817b02: 亦不作念我從華生。而實＊種能生牙。如是
T0709_.16.0817b03: 名爲外因生法。云何名外縁生法。所謂地水
T0709_.16.0817b04: 火風空時。地種堅持。水種濕潤。火種成熟。
T0709_.16.0817b05: 風種發起。空種不作障礙。又假於時節氣和
T0709_.16.0817b06: 變。如是六縁具足便生。若六縁不具物則不
T0709_.16.0817b07: 生。地水火風空時。六縁調和不増減故。物
T0709_.16.0817b08: 則得生。地亦不言我能持。水亦不言我能潤。
T0709_.16.0817b09: 火亦不言我能成熟。風亦不言我能發起。空
T0709_.16.0817b10: 亦不言我能不作障礙。時亦不言我能令生。
T0709_.16.0817b11: 種亦不言我從六縁而得牙。牙亦不言我
T0709_.16.0817b12: 從數縁生。雖不作念從爾數縁生。而實從
T0709_.16.0817b13: 衆縁和合得生牙。亦不從自生。亦不從他
T0709_.16.0817b14: 生。亦不從自他合生。亦不從自在天生亦不
T0709_.16.0817b15: 從時方生。亦不從本性生。亦不從無因生。
T0709_.16.0817b16: 是名生法次第。如是外縁生法以五事故。當
T0709_.16.0817b17: 知不斷亦非常亦不從此至彼。如牙種少果
T0709_.16.0817b18: 則衆多。相似相續不生異物。云何不斷。從
T0709_.16.0817b19: 種牙根莖次第相續故不斷。云何非常。牙莖
T0709_.16.0817b20: 華果各自別故非常。亦不種滅而後牙生。亦
T0709_.16.0817b21: 非不滅而牙便生。而因縁法牙起種謝。次第
T0709_.16.0817b22: 生故非常。種牙名相各異故。不從此至彼。
T0709_.16.0817b23: 種少果多故當知不一。是名種少果多。如種
T0709_.16.0817b24: 子不生異果故。名相似相續。以此五種外縁
T0709_.16.0817b25: 諸法得生
T0709_.16.0817b26: 内因縁法從二種生。云何爲因。從無明乃至
T0709_.16.0817b27: 老死。無明滅即行滅。乃至生滅故則老死滅。
T0709_.16.0817b28: 因無明故有行。乃至因有生故則有老死。無
T0709_.16.0817b29: 明不言我能生行。行亦不言我從無明生。乃
T0709_.16.0817c01: 至老病死亦不言我從生生。而實有無明則
T0709_.16.0817c02: 有行。有生則有老死。是名内因次第生法。云
T0709_.16.0817c03: 何名内縁生法。所謂六界。地界水界火界風
T0709_.16.0817c04: 界空界識界。何謂爲地。能堅持者名爲地界。
T0709_.16.0817c05: 何謂爲水。能潤漬者名爲水界。何謂爲火。能
T0709_.16.0817c06: 成熟者名爲火界。何謂爲風。能出入息者名
T0709_.16.0817c07: 爲風界。何謂爲空。能無障礙者名爲空界。何
T0709_.16.0817c08: 謂爲識。四陰五識亦言爲名亦名爲識。如是
T0709_.16.0817c09: 衆法和合名爲身。有漏心名爲識。如是四陰
T0709_.16.0817c10: 爲五情根名爲色。如是等六縁名爲身。若六
T0709_.16.0817c11: 縁具足無損減者則便成身。是縁若減身則
T0709_.16.0817c12: 不成。地亦不念我能堅持。水亦不念我能濕
T0709_.16.0817c13: 潤。火亦不念我能成熟。風亦不念我能出入
T0709_.16.0817c14: 息。空亦不念我能無障礙。識亦不念我能生
T0709_.16.0817c15: 長。身亦不念我從數縁生。若無此六縁身
T0709_.16.0817c16: 亦不生。地亦無我無人無衆生無壽命非男
T0709_.16.0817c17: 非女亦非非男非非女非此非彼。水火風乃
T0709_.16.0817c18: 至識等亦皆無我無衆生無壽命。乃至亦非
T0709_.16.0817c19: 此非彼
T0709_.16.0817c20: 云何名無明。無明者。於六界中生一想。聚想
T0709_.16.0817c21: 常想不動想不壞想内生樂想衆生想壽命想
T0709_.16.0817c22: 人想我想我所想。生如是種種衆多想。是名
T0709_.16.0817c23: 無明。如是五情中生貪欲瞋恚。想行亦如是。
T0709_.16.0817c24: 隨著一切假名法名爲識。四陰爲名。色陰爲
T0709_.16.0817c25: 色。是名名色。名色増長生六入。六入増長生
T0709_.16.0817c26: 觸。觸増長生受。受増長生愛。愛増長生取。取
T0709_.16.0817c27: 増長生有。有増長故能生後陰爲生。生増長
T0709_.16.0817c28: 變名爲老。受陰敗壞故名爲死。能生嫉熱故
T0709_.16.0817c29: 名憂悲苦惱。五情違害名爲身苦。意不和適
T0709_.16.0818a01: 名爲心苦。如是等衆苦聚集常在闇冥名爲
T0709_.16.0818a02: 無明。造集諸業名爲行。分別諸法名爲識。有
T0709_.16.0818a03: 所建立名爲名色。六根開張名爲六入。對縁
T0709_.16.0818a04: 取塵故名爲觸。受覺苦樂故名爲受。如渇求
T0709_.16.0818a05: 飮故名爲愛。能有所取故名爲取。起造諸業
T0709_.16.0818a06: 故名爲有。後陰始起故名爲生。住世衰變故
T0709_.16.0818a07: 名爲老。最後敗壞故名爲死。追感往事言聲
T0709_.16.0818a08: 哀慼名爲憂苦。事來逼身是名苦惱。追思
T0709_.16.0818a09: 相續故名爲悲。煩惱纒縛故名爲惱。邪見妄
T0709_.16.0818a10: 解名爲無明。以此邪解起於三業故名爲行
T0709_.16.0818a11: 善惡等業能受果報故名爲識。從汚穢無記
T0709_.16.0818a12: 業生汚穢無記識。不動業生不動識。從識生
T0709_.16.0818a13: 名色。從名色生六入。從六入生觸。從觸生
T0709_.16.0818a14: 受。從受生愛。從愛生取。從取生有。從有生
T0709_.16.0818a15: 生。從生有老死憂悲苦惱。彌勒語尊者舍利
T0709_.16.0818a16: 弗。十二因縁各各有果。非常非斷。非有爲
T0709_.16.0818a17: 不離有爲。非盡法。非離欲法。非滅法。有佛
T0709_.16.0818a18: 無佛相續不斷。如河駃流間無絶時
T0709_.16.0818a19: 爾時彌勒重語尊者舍利弗。十二因縁各各
T0709_.16.0818a20: 有因。各各有縁。非常非斷。非有爲不離有
T0709_.16.0818a21: 爲　非盡法。非離欲法。非滅法。有佛無佛相
T0709_.16.0818a22: 續不斷。如河＊駃流間則無絶。能以四縁増
T0709_.16.0818a23: 長十二縁。何等爲四。無明愛業識。識爲種
T0709_.16.0818a24: 體。業爲田體。無明愛是煩惱體。能生長識。
T0709_.16.0818a25: 業爲識田。愛爲潤漬。無明覆植識種子。業不
T0709_.16.0818a26: 作念我能生識種。愛亦不作念我能潤漬。無
T0709_.16.0818a27: 明亦不作念我能覆植識種。識亦不作念我
T0709_.16.0818a28: 從爾所因縁。復次業爲識田。無明爲糞。愛
T0709_.16.0818a29: 水爲潤。便生名色等牙。而名色牙亦不從自
T0709_.16.0818b01: 生。亦不從他生。亦不從自他合生。亦不從自
T0709_.16.0818b02: 在天生。亦不從時方生。亦不從體生亦不無
T0709_.16.0818b03: 因縁生。復次欲樂父母精氣衆縁和合故生
T0709_.16.0818b04: 色牙。無主無我無造無壽者。猶如虚空如
T0709_.16.0818b05: 幻。從衆因縁和合而生。復次尊者舍利弗。眼
T0709_.16.0818b06: 識從五因縁生。云何爲五。眼色明空作意。識
T0709_.16.0818b07: 便得生。眼識依眼根以色爲境界。縁明以爲
T0709_.16.0818b08: 照虚空不作障礙。作意起發故。生眼識。如是
T0709_.16.0818b09: 衆縁若不和合眼識則不生。而眼識亦不作
T0709_.16.0818b10: 念我能作體想。色亦不作念我能作境界。明
T0709_.16.0818b11: 亦不作念我能照了。空亦不作念我能無礙。
T0709_.16.0818b12: 作意亦不作念我能發起眼識。眼識亦不作
T0709_.16.0818b13: 念我＊從數縁生。如此眼識實假。衆縁和合
T0709_.16.0818b14: 而生。如是次第諸根生識。亦如是説
T0709_.16.0818b15: 復次舍利弗。無有法從此世至他世。但業果
T0709_.16.0818b16: 莊嚴衆縁和合便生。又復舍利弗。譬如明鏡
T0709_.16.0818b17: 能現面像。鏡面各在異所。而無往來物見同
T0709_.16.0818b18: 處。又復舍利弗。如月麗天去地四萬二千由
T0709_.16.0818b19: 旬。水流在下月曜於上。玄象雖一影現衆水。
T0709_.16.0818b20: 月體不降水質不昇。如是舍利弗。衆生不從
T0709_.16.0818b21: 此世至於後世。不從後世復至於此。然有
T0709_.16.0818b22: 業果因縁報應。不可損減。復次尊者舍利弗。
T0709_.16.0818b23: 如火得薪便然薪盡則止。如是業結生識周
T0709_.16.0818b24: 遍諸趣。能起名色果。無我無主亦無受者。如
T0709_.16.0818b25: 虚空。如熱時炎。如幻如夢無有實法　而其
T0709_.16.0818b26: 善惡因縁果報隨業不亡。又復尊者舍利弗。
T0709_.16.0818b27: 十二因縁亦從五因縁生。非常非斷不來不
T0709_.16.0818b28: 去因少果多。亦相似相續次第而生。云何非
T0709_.16.0818b29: 常。一陰滅一陰生。滅非即生生非即滅。故
T0709_.16.0818c01: 名非常。云何不斷。如秤高下此滅彼生。故
T0709_.16.0818c02: 名不斷。如實知見。云何不來不去無有子去
T0709_.16.0818c03: 而至於牙。亦無牙來而趣子所。以是縁故。無
T0709_.16.0818c04: 有從此至彼。然實以少種能生多果。云何相
T0709_.16.0818c05: 似而生。如不善因生不善果。如善因生善
T0709_.16.0818c06: 果。以是故名相似相續而生。又復舍利弗。如
T0709_.16.0818c07: 佛所説。能觀十二因縁。是名正見。若正觀
T0709_.16.0818c08: 十二因縁者。於過去身中不生有想。於未來
T0709_.16.0818c09: 身中亦不生無想。衆生爲從何來去何所至。
T0709_.16.0818c10: 若沙門婆羅門及世間人。成就諸見我見衆
T0709_.16.0818c11: 生見命見丈夫見吉不吉見。如是十二因縁。
T0709_.16.0818c12: 如多羅樹剪滅其首更不得生。我見則除。若
T0709_.16.0818c13: 人正見十二因縁。若得如是思心。尊者舍利
T0709_.16.0818c14: 弗。若有衆生能忍是法。此多陀阿伽度阿
T0709_.16.0818c15: 羅呵三藐三佛陀善逝世間解調御丈夫天人
T0709_.16.0818c16: 師佛世尊。必爲授阿耨多羅三藐三菩提記。
T0709_.16.0818c17: 尊者舍利弗聞彌勒作是説已。歡喜而去。天
T0709_.16.0818c18: 龍夜叉乾闥婆阿修羅及諸大衆。頂禮彌勒。
T0709_.16.0818c19: 歡喜奉行
T0709_.16.0818c20: 佛説＊稻芋經
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T0709_.16.0818c23:
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T0709_.16.0818c25:
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T0709_.16.0818c27:
T0709_.16.0818c28:
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Footnote:

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