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慈氏菩薩所説大乘縁生稻𦼮喩經 (No. 0710_ 不空譯 ) in Vol. 16

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T0710_.16.0819a01:
T0710_.16.0819a02:   No.710[Nos.708,709,711,712]
T0710_.16.0819a03:
T0710_.16.0819a04: 慈氏菩薩所説大乘縁生稻𦼮喩
T0710_.16.0819a05:
T0710_.16.0819a06:  開府儀同三司 特進試鴻臚卿
T0710_.16.0819a07: 肅國公食邑三千戸賜紫贈司空
T0710_.16.0819a08: 諡大鑒正號大廣智 大興善寺
T0710_.16.0819a09: 三藏沙門不空奉    詔譯 
T0710_.16.0819a10: 如是我聞。一時婆伽梵。住王舍城鷲峰山中。
T0710_.16.0819a11: 與大苾芻僧千二百五十人倶。及大菩薩摩
T0710_.16.0819a12: 訶薩衆。爾時慧命舍利子。往至慈氏菩薩摩
T0710_.16.0819a13: 訶薩經行處。其慈氏菩薩與舍利子。倶坐
T0710_.16.0819a14: 石上。時慧命舍利子問慈氏菩薩摩訶薩言。
T0710_.16.0819a15: 今日世尊觀見稻𦼮。告諸苾芻而説是語。汝
T0710_.16.0819a16: 等苾芻若見縁生即是見法。若見法即見佛。
T0710_.16.0819a17: 婆伽梵如是説已默然而住。如來所説是經
T0710_.16.0819a18: 當有何義。云何是縁生。云何是法。云何是
T0710_.16.0819a19: 佛。云何見縁生即見法。云何見法即見佛。説
T0710_.16.0819a20: 是語已。慈氏菩薩摩訶薩告舍利子言。薄伽
T0710_.16.0819a21: 梵常爲苾芻説如此義。若見縁生即見法。若
T0710_.16.0819a22: 見法即見佛。縁生者所謂無明縁行。行縁識
T0710_.16.0819a23: 識縁名色。名色縁六處六處縁觸。觸縁受受
T0710_.16.0819a24: 縁愛。愛縁取取縁有。有縁生生縁老死。如
T0710_.16.0819a25: 來説此是爲縁生。云何是法。如來略説八支
T0710_.16.0819a26: 聖道果得涅槃。是名爲法。云何是佛。覺悟
T0710_.16.0819a27: 一切法故。以聖慧眼證於涅槃。見作菩提所
T0710_.16.0819a28: 學之法。是名爲佛。云何見縁生。如來説此
T0710_.16.0819a29: 縁生常住。無人無我無衆生無壽命不顛倒。
T0710_.16.0819b01: 無生無作無爲無對無礙。見自性寂靜即見
T0710_.16.0819b02: 法。若見如是種類常住。無人無我無衆生無
T0710_.16.0819b03: 壽命不顛倒。無生無對無礙是即見法。從此
T0710_.16.0819b04: 已後即見法身。得見如來現證正智。又問縁
T0710_.16.0819b05: 生者是何義。答言有因有縁。非無因縁名爲
T0710_.16.0819b06: 縁生。而於此中如來略説縁生之相。由
T0710_.16.0819b07: 因故能生是果。若如來出世及不出世。法性
T0710_.16.0819b08: 法住法位。順於縁生眞如不顛倒如不異如
T0710_.16.0819b09: 眞實不異。實不顛倒不錯謬爲如是等。復次
T0710_.16.0819b10: 縁生者由二種因起。云何爲二。一者繋屬
T0710_.16.0819b11: 因。二者繋屬縁。其縁生法應知二種。所謂
T0710_.16.0819b12: 外内外縁生者繋屬因云何。所謂從種子生
T0710_.16.0819b13: 芽。從芽生葉。從葉生枝。從枝生莖。從莖
T0710_.16.0819b14: 幹。從*幹生花。從花生果。若無種子芽無
T0710_.16.0819b15: 從生。乃至無花果亦無所從生。有種故生芽
T0710_.16.0819b16: 乃至有花生果。其種不作是念。我能生芽。芽
T0710_.16.0819b17: 亦不作是念我從種生。乃至花亦不作是念
T0710_.16.0819b18: 我能生果。果亦不作是念我從花生。然有種
T0710_.16.0819b19: 子故生芽。乃至有花生果。如是外縁生應知
T0710_.16.0819b20: 繋屬於因。云何外縁生繋屬於縁。所謂六界
T0710_.16.0819b21: 和合縁生繋屬於縁。云何六界地水火風空
T0710_.16.0819b22: 時和合縁生繋屬於縁。云何地界水火風空
T0710_.16.0819b23: 時界。令種子攝持名爲地界。令種子滋潤名
T0710_.16.0819b24: 爲水界。令種子成就名爲火界。令種子増
T0710_.16.0819b25: 長名爲風界。令種子作無障礙名爲空界。令
T0710_.16.0819b26: 種子變易名爲時界。若無衆縁子不生芽。若
T0710_.16.0819b27: 不闕地界不闕水火風空時界。則一切和合
T0710_.16.0819b28: 種子生芽。其地界不作是念我能攝持種子。
T0710_.16.0819b29: 水界不作是念我能滋潤種子。火界不作是
T0710_.16.0819c01: 念我能成就種子。風界不作是念我能増長
T0710_.16.0819c02: 種子。空界不作是念我能令種子作無障礙。
T0710_.16.0819c03: 時界不作是念我能變易種子。其種子亦不
T0710_.16.0819c04: 作是念。我從衆縁而得生芽。然假如是
T0710_.16.0819c05: 種子生芽。其芽不自作不他作不二倶作。不
T0710_.16.0819c06: 自在天作。不時變易作。不自性生。不繋屬
T0710_.16.0819c07: 作者無因得生。如是種子以地水火風空時
T0710_.16.0819c08: 和合故。而生此外縁生法。應知五種不常不
T0710_.16.0819c09: 斷不移轉。因少果多。相似相續不生異物。云
T0710_.16.0819c10: 何不常。種子芽異故。不即是種是芽。亦不以
T0710_.16.0819c11: 壞種而得生。芽實種壞故而生。以種壞芽生
T0710_.16.0819c12: 故名不常。云何不斷。先不壞種而生芽亦非
T0710_.16.0819c13: 不壞。如是種壞和合生牙名爲不斷。不移
T0710_.16.0819c14: 轉者。種子芽爲異故。因少果多者。種子少
T0710_.16.0819c15: 果實多。相似相續者。隨其植種收果亦爾。
T0710_.16.0819c16: 如是外縁生法五種應知。云何内縁生。有二
T0710_.16.0819c17: 種得生。云何爲二種。一者繋屬因二者繋屬
T0710_.16.0819c18: 縁。内縁生法繋屬於因云何。所謂無明縁行。
T0710_.16.0819c19: 乃至生縁老死。若無無明則無行。然有無明
T0710_.16.0819c20: 即有行。乃至有生縁老死得生。其無明不作
T0710_.16.0819c21: 是念我能生行。行不作是念我從無明生。乃
T0710_.16.0819c22: 至生不作是念我能生老死。然有無明即有
T0710_.16.0819c23: 行生。乃至有生即有老死生。如是内縁生法
T0710_.16.0819c24: 繋屬於因。云何内縁生法繋屬於縁。六界和
T0710_.16.0819c25: 合生。云何六界和合。所謂地水火風空識界。
T0710_.16.0819c26: 和合縁生繋屬於縁。云何地界。令身聚合堅
T0710_.16.0819c27: 體名爲地界。云何水界。令身作攝持名爲水
T0710_.16.0819c28: 界。云何火界。令身中食飮成就名爲火界。云
T0710_.16.0819c29: 何風界。令身中作出入息名爲風界。云何空
T0710_.16.0820a01: 界。令身中成竅隙名爲空界。云何識界。令
T0710_.16.0820a02: 轉名色如束蘆。五識相應有漏意識名爲識
T0710_.16.0820a03: 界。若無六界則不成身。若不闕内地界。不
T0710_.16.0820a04: 闕水火風空識界。則一切和合能生其身。其
T0710_.16.0820a05: 地界不念我能令身聚合堅體。水界不念我
T0710_.16.0820a06: 能令身作攝持。火界不念我能令身中食飮
T0710_.16.0820a07: 成就。風界不念我能令身作出入息。空界不
T0710_.16.0820a08: 念我能令身中成竅隙。識界亦不作是念。我
T0710_.16.0820a09: 能轉名色猶如束蘆。其身亦不作是念。我被
T0710_.16.0820a10: 衆縁所生。然有如是衆縁而生其身。是地界
T0710_.16.0820a11: 無我無人無命無壽者無意生無儒童。無女
T0710_.16.0820a12: 無男無非男女無吾我。亦無餘水火風空識
T0710_.16.0820a13: 界。亦無我無人無命無壽者無意生無儒童
T0710_.16.0820a14: 無女無男無非男*女無吾我無餘。云何無明。
T0710_.16.0820a15: 於此六界起一想合想常想堅想常恒想樂想
T0710_.16.0820a16: 靜想衆生想命想壽者想意生想儒童想吾我
T0710_.16.0820a17: 作者想。生如是種種無知名爲無明。於如是
T0710_.16.0820a18: 有無明境界生貪瞋癡。於彼貪瞋癡生行。於
T0710_.16.0820a19: 彼事施設名爲識。其識生四蘊。彼名色所
T0710_.16.0820a20: 依諸根。則六處三法和合名爲觸。觸生受。受
T0710_.16.0820a21: 耽著故生愛。愛廣大故名爲取。取復生有。業
T0710_.16.0820a22: 有作因生蘊。蘊熟故名老。蘊壞故名死。於愛
T0710_.16.0820a23: 迷惑貪著熱惱故名愁。追感往事言音哀慼
T0710_.16.0820a24: 名爲歎。五識身相應名爲苦。意不悦故名憂。
T0710_.16.0820a25: 隨煩惱故名爲惱。愚闇名無明。造作名爲行。
T0710_.16.0820a26: 了別名爲識。互相攝持名爲名色。依處所
T0710_.16.0820a27: 故名爲六處。觸境故名爲觸。領納故名受。
T0710_.16.0820a28: 渇愛故名爲愛。取著故名爲取。取復生有故
T0710_.16.0820a29: 名爲有。能生故名生。根熟故名老。滅壞故
T0710_.16.0820b01: 名死。哀慼故名愁。悵怏故名歎。意不悦故
T0710_.16.0820b02: 名憂。逼迫身故名爲苦。不稱情故名惱。不
T0710_.16.0820b03: 修眞實行名邪行。無知名無明。有無明故種
T0710_.16.0820b04: 種造作。福近行行非福近行行不動近行行。
T0710_.16.0820b05: 起福近行行非福近行行者故名爲識。是故
T0710_.16.0820b06: 名爲無明縁行。起非福近行行非福近行行
T0710_.16.0820b07: 者亦即是識。是故名行縁識。起不動近行行
T0710_.16.0820b08: 不動近行行者亦是於識。是故名爲識縁名
T0710_.16.0820b09: 色。名色増長作六處門。是故名爲名色縁六
T0710_.16.0820b10: 處。六處身轉。是故名爲六處縁觸。同類觸
T0710_.16.0820b11: 生同類受。是故觸縁受。於受差別耽著喜悦。
T0710_.16.0820b12: 是故名爲受縁愛。愛耽著樂故愛不捨數數
T0710_.16.0820b13: 忻求。故名爲愛縁取。如是營求復生有起業
T0710_.16.0820b14: 於身於語於意。是故名爲取縁有。從業生五
T0710_.16.0820b15: 蘊轉。名爲有縁生。從生蘊令熟壞滅。名生
T0710_.16.0820b16: 縁老死。如是名爲十二縁生。迭互爲因不常
T0710_.16.0820b17: 不造作。無思亦無縁生無盡法無離欲法無
T0710_.16.0820b18: 滅法。無始來流轉不間斷。隨轉如河駛流
T0710_.16.0820b19: 設使縁生不間斷隨轉如河駛流。是十二支
T0710_.16.0820b20: 縁生四支和合而作轉因。云何爲四所謂無
T0710_.16.0820b21: 明愛業識。是識種子自性爲因。業田自性
T0710_.16.0820b22: 爲因。無明愛煩惱自性爲因。業煩惱識能
T0710_.16.0820b23: 生種子。如是業識作種子田。愛識作種子。
T0710_.16.0820b24: 沃潤無明識令種子開發。其業不作是念我
T0710_.16.0820b25: 與識種子作*田。愛不作是念我與識種子作
T0710_.16.0820b26: 沃潤。無明不作是念我令識種子開發。識種
T0710_.16.0820b27: 子亦不作是念我從衆縁而生。然實識種子
T0710_.16.0820b28: 安立業煩惱。以愛令沃潤。以無明土覆生名
T0710_.16.0820b29: 色芽。其名色芽不自作不他作不二倶作。不
T0710_.16.0820c01: 自在天作不時變易作。不從自性生不繋屬
T0710_.16.0820c02: 因。無因亦不生。然復從父母和合時相應。及
T0710_.16.0820c03: 餘縁相應相續生。是識種子於母腹中。名色
T0710_.16.0820c04: 芽生。於無主無我授法如幻相因縁不闕。從
T0710_.16.0820c05: 五種縁生眼識。云何五種眼縁色明虚空從
T0710_.16.0820c06: 彼生作意。眼識作依止色作所縁。光明以爲
T0710_.16.0820c07: 照虚空作無礙從彼生作意以爲審慮。若無
T0710_.16.0820c08: 衆縁眼識不生。若闕内眼處如是色光明虚
T0710_.16.0820c09: 空作意。則眼識不生。如是五縁不闕則一切
T0710_.16.0820c10: 和合能生眼識。其眼不作是念我與眼識作
T0710_.16.0820c11: 所依。其色不作是念我與眼識爲所縁。光明
T0710_.16.0820c12: 不作是念我與眼識作照縁。虚空不作是念
T0710_.16.0820c13: 我與眼識爲無礙縁。所生意不作是念我與
T0710_.16.0820c14: 眼識作審慮。又眼識不作是念我爲衆多縁
T0710_.16.0820c15: 所生。然有衆多縁而生眼識。餘四根者應如
T0710_.16.0820c16: 前知。實無有法。不從此世移轉至於彼。有
T0710_.16.0820c17: 業報施設因縁不闕故。譬如明鏡現其面像。
T0710_.16.0820c18: 其面像不移轉至於鏡中。而此鏡中有其面
T0710_.16.0820c19: 像。因縁不闕故。如是不從此滅至於餘處。有
T0710_.16.0820c20: 業果感招因縁不闕故。譬如月輪去地四萬
T0710_.16.0820c21: 由旬。於全器中而有少水則現月像。而實
T0710_.16.0820c22: 不從彼謝至於*全器少水中現。然有衆縁和
T0710_.16.0820c23: 合影現如是。不從此滅生於餘處。有業報相
T0710_.16.0820c24: 感因縁不闕故。譬如無薪火則不生。有薪則
T0710_.16.0820c25: 火生。業煩惱所生識種子。從彼生處相續名
T0710_.16.0820c26: 色芽轉。如是無主無我法無所攝法。互爲
T0710_.16.0820c27: 因縁如幻相。自性法因縁不闕。内縁生法五
T0710_.16.0820c28: 種應知。不常不斷不移轉因少果多相似相
T0710_.16.0820c29: 續生。云何不常。從此邊蘊死於餘處邊蘊生。
T0710_.16.0821a01: 非即死邊蘊是彼生邊蘊。然死邊蘊滅於彼
T0710_.16.0821a02: 生邊蘊起。是故不常。云何不斷。不先滅於
T0710_.16.0821a03: 死邊蘊。而起生邊蘊。亦非不滅於死邊蘊。即
T0710_.16.0821a04: 於彼時而生中有蘊。如秤不低昂名爲不斷。
T0710_.16.0821a05: 云何不移轉。然於異類轉先名不移轉。云
T0710_.16.0821a06: 何因少果多。於此身作少善惡業。於來生身
T0710_.16.0821a07: 多受善惡報。云何相似相續。猶如現受身作
T0710_.16.0821a08: 業即於來生受報。若是此縁生法。如實以正
T0710_.16.0821a09: 慧眼。長時修無人無我不顛倒不生不滅無
T0710_.16.0821a10: 作無爲無礙無所縁寂靜無畏無奪無盡如幻
T0710_.16.0821a11: 自性空寂不堅如痛如癰質礙無常性苦性空
T0710_.16.0821a12: 性無我性。則前際不流轉。謂我於過去爲曾
T0710_.16.0821a13: 耶。誰爲我過去曾爲有耶。我於過去云
T0710_.16.0821a14: 何有耶。復於後際流轉。謂我於未來當有耶。
T0710_.16.0821a15: 誰謂我未來當有耶。我於未來當云何有耶。
T0710_.16.0821a16: 我於未來不有耶。誰謂我於未來不有耶。我
T0710_.16.0821a17: 於未來云何不有耶。復於中際不流轉。我於
T0710_.16.0821a18: 今有耶。誰謂我今有耶。云何謂我今有耶。此
T0710_.16.0821a19: 有情於此歿復往何處。所有沙門婆羅門世
T0710_.16.0821a20: 間中異見。所謂我見繋衆生見繋壽者
T0710_.16.0821a21: 諸見繋希望吉祥繋。若以正見相應於此時。
T0710_.16.0821a22: 悉斷諸結證得遍知。如斷多羅樹。無所有性
T0710_.16.0821a23: 入於勝義。於諸趣長時悟不生不滅。得成就
T0710_.16.0821a24: 忍廣作無邊利樂有情事。若有善男子善女
T0710_.16.0821a25: 人。於此經中若須臾頃。審諦觀察縁生義理
T0710_.16.0821a26: 者。即能頓滅無始時來極重業障。廣集福徳
T0710_.16.0821a27: 智慧通達。永斷耶見説法無畏。大徳舍利
T0710_.16.0821a28: 子婆伽梵。與彼善男子善女人。授無上等覺
T0710_.16.0821a29: 大菩提記。具壽舍利子并天龍藥叉彦達嚩
T0710_.16.0821b01: 阿蘇囉蘖嚕拏緊那囉摩護囉誐人。及非人。
T0710_.16.0821b02: 聞慈氏菩薩説是經已。心大忻悦深生隨喜
T0710_.16.0821b03: 從此而起禮慈氏菩薩足歡喜奉行
T0710_.16.0821b04: 慈氏菩薩所説大乘縁生稻𦼮喩經
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