大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

佛昇忉利天爲母説法經 (No. 0815_ 竺法護譯 ) in Vol. 17

[First] [Prev] 787 788 789 790 791 792 793 794 795 796 797 798 799 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T0815_.17.0787b01:
T0815_.17.0787b02:   No.815[No.816]
T0815_.17.0787b03:
T0815_.17.0787b04: 佛昇忉利天爲母説法經卷上
T0815_.17.0787b05:  西晋月氏三藏竺法護譯 
T0815_.17.0787b06: 聞如是。一時。佛遊於忉利天上晝度樹下無
T0815_.17.0787b07: 垢白石。愍哀其母度脱之故。正夏三月與大
T0815_.17.0787b08: 比丘衆倶。比丘八千皆阿羅漢。諸漏已盡得
T0815_.17.0787b09: 大神足。威曜無極生死悉斷。無復塵垢棄捐
T0815_.17.0787b10: 重擔。所作已辦。逮得己利。心即從計致平等
T0815_.17.0787b11: 忍。心已得解度於智慧。普則正士。於世福地
T0815_.17.0787b12: 多所祐安。唯除一人賢者阿難。菩薩七萬二
T0815_.17.0787b13: 人一切大聖神通已達。逮得總持辯才
T0815_.17.0787b14: 無礙。各從他方異佛世界皆來集會。爾時世
T0815_.17.0787b15: 尊。與無央數百千之衆眷屬圍遶而爲説經。
T0815_.17.0787b16: 時於衆會有二天子。名曰月氏月上。月氏天
T0815_.17.0787b17: 子即從坐起。更整衣服偏袒右肩。叉手長跪
T0815_.17.0787b18: 而白佛言。吾欲諮問如來至眞等正覺。假使
T0815_.17.0787b19: 聽者乃敢自陳。佛告天子。欲問如來何所義
T0815_.17.0787b20: 乎。月氏天子以偈頌曰
T0815_.17.0787b21:     其於衆生類 興發愍哀心
T0815_.17.0787b22:     逮求于佛道 志無垢甘露
T0815_.17.0787b23:     自傷己身行 及慈哀群黎
T0815_.17.0787b24:     余以斯等故 諮問釋師子
T0815_.17.0787b25:     於億劫積行 悉能忍勤苦
T0815_.17.0787b26:     一切而布施 志寂然無念
T0815_.17.0787b27:     等心於群生 療化已平均
T0815_.17.0787b28:     我問此勝義 導利黎庶者
T0815_.17.0787b29:     假使見正道 妙相自莊嚴
T0815_.17.0787c01:     無垢三十二 英特之福田
T0815_.17.0787c02:     逮斯功徳者 奉敬乎巨海
T0815_.17.0787c03:     今予問大聖 欲了斯義歸
T0815_.17.0787c04:     假使無異心 則無有別念
T0815_.17.0787c05:     常志求妙慧 人中巍巍尊
T0815_.17.0787c06:     而無聲聞意 不慕縁覺事
T0815_.17.0787c07:     今余問此義 堅固無過者
T0815_.17.0787c08:     有利若無利 等心於毀譽
T0815_.17.0787c09:     有名若無名 苦樂不以移
T0815_.17.0787c10:     雖處於俗法 則不以動轉
T0815_.17.0787c11:     今我問此義 遠離恐懼者
T0815_.17.0787c12:     以愛己身事 等念於黎庶
T0815_.17.0787c13:     未曾有若干 咸化于三處
T0815_.17.0787c14:     而以慈心 有諂無厭穢
T0815_.17.0787c15:     今余問此義 賢將持土地
T0815_.17.0787c16:     心恒行精勤 布施戒離邪
T0815_.17.0787c17:     其身逮寂然 戒品不永滅
T0815_.17.0787c18:     身口意常正 將御順擁護
T0815_.17.0787c19:     今問最勝義 處垢而無塵
T0815_.17.0787c20:     其忍辱調柔 達已加
T0815_.17.0787c21:     能任苦患 憒擾放逸衆
T0815_.17.0787c22:     遊救於一切 而不生瞋恚
T0815_.17.0787c23:     因此故問義 欲決諸狐疑
T0815_.17.0787c24:     各常力精進 恭順不違義
T0815_.17.0787c25:     悉愍傷世間 不爲己身施
T0815_.17.0787c26:     行道無厭足 如海受衆流
T0815_.17.0787c27:     是故問最勝 其徳如大海
T0815_.17.0787c28:     雖存於三處 不退從諸想
T0815_.17.0787c29:     以賢聖之慧 伏除諸垢塵
T0815_.17.0788a01:     承禪定妙通 神足自娯樂
T0815_.17.0788a02:     今故問此義 普往開化衆
T0815_.17.0788a03:     智慧度彼岸 聖達無有際
T0815_.17.0788a04:     棄捐衆思想 出家除根株
T0815_.17.0788a05:     憺怕得自在 曉了斯法慧
T0815_.17.0788a06:     是故今啓問 無極大聖人
T0815_.17.0788a07:     所分別神足 解了隨順行
T0815_.17.0788a08:     遊億姟佛土 無有國土想
T0815_.17.0788a09:     供養億*姟佛 無有諸佛想
T0815_.17.0788a10:     是故問此義 覩者普受欣
T0815_.17.0788a11:     其離欲塵魔 忽化陰身魔
T0815_.17.0788a12:     棄捨於死魔 降伏諸天魔
T0815_.17.0788a13:     蠲除一切魔 則逮成佛道
T0815_.17.0788a14:     是故問斯義 永棄於衆冥
T0815_.17.0788a15:     乃震動天地 樹木及山巖
T0815_.17.0788a16:     覺了成佛道 無量最勝慧
T0815_.17.0788a17:     假使已一心 習於寂定明
T0815_.17.0788a18:     是故問此義 諮啓如斯像
T0815_.17.0788a19:     曉了一切慧 威燿甚巍巍
T0815_.17.0788a20:     假住於佛教 善建立法行
T0815_.17.0788a21:     導利于衆聖 靡所不開化
T0815_.17.0788a22:     今故問斯義 濟遊三處者
T0815_.17.0788a23: 月氏天子。又問世尊。唯然大聖。何謂菩薩得
T0815_.17.0788a24: 大聖通殊特之行*度於彼岸。何謂菩薩至不
T0815_.17.0788a25: 可思議善權方便備勸助慧何謂菩薩一切諸
T0815_.17.0788a26: 法以爲一議。入於一味所趣同均。入於一慧
T0815_.17.0788a27: 平等之説。何謂菩薩奉深禁戒行無放逸。逮
T0815_.17.0788a28: 成無上正眞之道爲最正覺
T0815_.17.0788a29: 佛言。善哉善哉。月氏天子。多所哀念多所安
T0815_.17.0788b01: 隱。愍傷諸天及十方人。乃能發意啓問如來
T0815_.17.0788b02: 如此之義。諸菩薩行佛道正眞慧。被大鎧
T0815_.17.0788b03: 者建立大乘。度大欲御大船轉大法輪。施無
T0815_.17.0788b04: 極法恢弘慧典。欲放大雨欲演普光。慕撃大
T0815_.17.0788b05: 鼓志大雷震。樂立巨幢願吹大珂。執大法
T0815_.17.0788b06: 攬大法典。演無極明欲照世間。務令大乘永
T0815_.17.0788b07: 存不斷。願大祀祠究竟足滿。以此比類無極
T0815_.17.0788b08: 之徳愍傷群庶。故問如來。諦聽諦聽。善思
T0815_.17.0788b09: 念之。吾當爲汝分別説之。如諸菩薩大士之
T0815_.17.0788b10: 行。致大聖通具足深戒。至於無上正眞之道
T0815_.17.0788b11: 爲最正覺。唯然世尊。願樂欲聞。月氏天子與
T0815_.17.0788b12: 諸大衆受教而聽。佛告天子。菩薩有四法行。
T0815_.17.0788b13: 得大聖通殊特之行*度於彼岸。何謂爲四。菩
T0815_.17.0788b14: 薩大士曉了諸法而應眞諦。於一切法無所
T0815_.17.0788b15: 倚著。等念諸法而無有盡。逮于聖慧而造明
T0815_.17.0788b16: 證。遊一切法親近衆典。雖在諸法無有脱者
T0815_.17.0788b17: 不見異法。何謂諸法而應眞諦。如過去空。當
T0815_.17.0788b18: 來現在亦自然空。天子。欲以曉了是空平等
T0815_.17.0788b19: 三世空無所想。彼諸有慧分別處所。建立開
T0815_.17.0788b20: 化解暢道品。便通正業達其義理。是謂曉了
T0815_.17.0788b21: 而應眞諦。何謂於一切法無所倚著。一切諸
T0815_.17.0788b22: 法住於我所。現有所住於我非我。則謂菩薩
T0815_.17.0788b23: 曉了諸法而無吾我不依倚身。是則名曰無
T0815_.17.0788b24: 所倚著。假使菩薩於斯諸法。身無所著無所
T0815_.17.0788b25: 著已。不住異法。其於諸法不生不住。爾能於
T0815_.17.0788b26: 彼無所倚著已無所倚。供養諸法則於諸法
T0815_.17.0788b27: 而無所倚。二何謂菩薩曉了一切猶如虚空。
T0815_.17.0788b28: 其三界者心之所爲。不計斯心無有色像。亦
T0815_.17.0788b29: 不可覩無有處所。無有教令猶如幻化。因其
T0815_.17.0788c01: 心本而求諸法則不可得。若以於心不求于
T0815_.17.0788c02: 心則無所獲心不可逮。以不得心一切諸法
T0815_.17.0788c03: 亦不可得。諸法則無有法。無形類想。亦無有
T0815_.17.0788c04: 影而無所有。及與實諦亦無所覩。無所覩者
T0815_.17.0788c05: 於一切法心無所入。知一切法無所成就亦
T0815_.17.0788c06: 無所生。譬如虚空。猶如天子。欲察虚空永無
T0815_.17.0788c07: 有生無所成就。了一切法亦復如是。猶如虚
T0815_.17.0788c08: 空名曰虚無。彼則憺怕。一切諸法亦復如
T0815_.17.0788c09: 是。但假字耳彼則寂寞。三何謂菩薩於一切
T0815_.17.0788c10: 法而親近典也菩薩大士。觀察思惟一切諸
T0815_.17.0788c11: 法。於斯無知亦無所見。眼不知耳亦無所見。
T0815_.17.0788c12: 耳不知眼亦無所見。鼻不知舌亦無所見。舌
T0815_.17.0788c13: 不知鼻亦無所見。身不知意亦無所見。意不
T0815_.17.0788c14: 知身亦無所見。一切諸法雖有癡騃快眇凶
T0815_.17.0788c15: 暴。見於法界慧常平等所行具足。其六情界
T0815_.17.0788c16: 有所照來則有所在。計於本者無有内法。教
T0815_.17.0788c17: 於外者如無外法。教内法者所見如是。覩若
T0815_.17.0788c18: 斯者則無有法無有起者。亦無有法有所作
T0815_.17.0788c19: 爲。若有住者覩無所見。佛語天子。是爲法界
T0815_.17.0788c20: 法無所起亦無所滅。而亦不住則無所有。假
T0815_.17.0788c21: 使有念諸法。不住不生不起無有處所。如是
T0815_.17.0788c22: 觀者眞諦慧備。無有諸法及與法界。不見解
T0815_.17.0788c23: 脱。斯一切法親近諸典。是爲四法。菩薩大士。
T0815_.17.0788c24: 得大聖通殊特之行*度於彼岸。四何謂聖
T0815_.17.0788c25: 通。所云通者於一切法不信他慧而有諮受。
T0815_.17.0788c26: 所以言慧於一切法不造二事。所謂無二彼
T0815_.17.0788c27: 則無名法不可知。設使天子。具足斯慧。其菩
T0815_.17.0788c28: 薩者速逮聖通。以成就願具足所曉。菩薩曉
T0815_.17.0788c29: 了如是慧者則淨道眼。超天世人。便覩十方
T0815_.17.0789a01: 無量無限億百千*姟諸佛國土。佛天中天所
T0815_.17.0789a02: 有聖衆。悉聞諸佛所説經法。彼佛國土群萌
T0815_.17.0789a03: 之類。其心所念善惡好醜悉識知之。人民伴
T0815_.17.0789a04: 黨行來如是。逮及若斯。自知往古所周旋處。
T0815_.17.0789a05: 以慧明證解己本際。他人衆生始無所由。所
T0815_.17.0789a06: 居止處悉證明之從縁説是。佛告天子。菩薩
T0815_.17.0789a07: 大士。雖未得至一切通慧。聖明之智巍巍如
T0815_.17.0789a08: 是。爲諸衆生興立佛事。速疾具足一切佛法。
T0815_.17.0789a09: 逮得無上正眞之道爲最正覺。於是世尊即
T0815_.17.0789a10: 説頌曰
T0815_.17.0789a11:     以善權慧方便道明 則具足成於大聖
T0815_.17.0789a12:     而常遵深妙禁戒 尋用一義解一切法
T0815_.17.0789a13:     分別眞諦一切經典 其明目者無所倚著
T0815_.17.0789a14:     常觀諸法猶若虚無 以有所察宣揚悉空
T0815_.17.0789a15:     習近諸法彼假號法 不見諸法有解脱者
T0815_.17.0789a16:     其不見者靡所不觀 已得聖*通所見若斯
T0815_.17.0789a17:     假使過去法已空者 當來諸法亦如是空
T0815_.17.0789a18:     分別現在則亦若茲 是乃謂爲眞諦之見
T0815_.17.0789a19:     一切諸法三界常空 斯明知者無念不
T0815_.17.0789a20:     已無有應應不應者 其無所畏爲覩眞諦
T0815_.17.0789a21:     若慧如是無著方便 講説經法無有法想
T0815_.17.0789a22:     意無所念則無所著 無所著者則不動
T0815_.17.0789a23:     一切諸法自然而興 其自然者本淨無我
T0815_.17.0789a24:     曉了諸法而無吾我 爾乃不起無他異法
T0815_.17.0789a25:     其不生者不有不來 察計於彼則無所倚
T0815_.17.0789a26:     而反講説諸法處所 雖演佛道不念有我
T0815_.17.0789a27:     一切三界心之所由 彼心則亦不可常覩
T0815_.17.0789a28:     無色無人猶如幻化 當以斯法務求於心
T0815_.17.0789a29:     彼以此法求於心已 則知無心亦無心法
T0815_.17.0789b01:     假使*已心求心處所 則便不覩心之本淨
T0815_.17.0789b02:     已於諸法無所著者 雖在黎庶不隨衆想
T0815_.17.0789b03:     一切諸法無意無成 常分別知猶如虚空
T0815_.17.0789b04:     如觀虚空不生不有 分別諸法亦復如是
T0815_.17.0789b05:     假號虚空諦無有實 説有言辭彼法虚空
T0815_.17.0789b06:     其眼未曾觀見於耳 其耳亦不觀見於眼
T0815_.17.0789b07:     舌不屬鼻鼻不屬舌 斯等展轉而不相見
T0815_.17.0789b08:     其身未曾察見於意 意亦不察身之形類
T0815_.17.0789b09:     各各如是不能相知 以是之故斯常憺怕
T0815_.17.0789b10:     計著衆惡諛諂癡騃 諸法之界常等均平
T0815_.17.0789b11:     其内事者不知於外 若外事者亦不知内
T0815_.17.0789b12:     以是之故曉法所趣 成就智慧常不可限
T0815_.17.0789b13:     觀見十方億*姟諸佛 及諸聲聞無有罪釁
T0815_.17.0789b14:     又彼諸佛所説經典 無量聖達清淨之義
T0815_.17.0789b15:     悉得逮聞所演美辭 則能受持普平等
T0815_.17.0789b16:     便能了知衆生心念 具足飛到億萬佛土
T0815_.17.0789b17:     識念往古無數世事 億百千劫如恒河沙
T0815_.17.0789b18:     逮成於此妙五聖通 則得親近安住之慧
T0815_.17.0789b19:     彼以佛故有所顯發 無放逸道興造利
T0815_.17.0789b20:     假使聞斯如是空法 生欣踊心樂微妙樂
T0815_.17.0789b21:     魔不能得彼之瑕短 則能疾成覺了上道
T0815_.17.0789b22: 佛告天子。菩薩大士有四事法。至不可議善
T0815_.17.0789b23: 權方便。何謂爲四。菩薩曉了往返*度流之法
T0815_.17.0789b24: 猶如己身。若干種痛苦毒之患覩所遊起。亦
T0815_.17.0789b25: 欲蠲除他人之苦行精進。勸諸衆生趣於
T0815_.17.0789b26: 聖路。令一切法留存道心。爲諸群黎積累徳
T0815_.17.0789b27: 品三世亦然。而已勸助一切諸佛。集三世行
T0815_.17.0789b28: 勸助徳品。所作善本加施衆生。放捨弘施有
T0815_.17.0789b29: 所開化亦不生心其不勸進一切智者心不離
T0815_.17.0789c01: 脱亦不見道。心不離道道不離心。如道之相
T0815_.17.0789c02: 身相若斯。以慧平等於心於道亦無所倚。順
T0815_.17.0789c03: 權方便長益徳本。不見法界有所増益。彼於
T0815_.17.0789c04: 諸法無所思議積功累徳未曾厭倦。不以心
T0815_.17.0789c05: 業求曉了心。彼若布施則無望想。奉禁戒
T0815_.17.0789c06: 亦無所失。遵行忍辱亦無所住。所行精進亦
T0815_.17.0789c07: 無憺怕。一心禪定無所依倚。奉行智慧亦無
T0815_.17.0789c08: 所習。勸化衆生亦無所著。以愍哀故嚴淨佛
T0815_.17.0789c09: 土。求於聖達無所起慕。講説經法亦無所入。
T0815_.17.0789c10: 如是天子。菩薩所行所造徳本雖爲薄少。善
T0815_.17.0789c11: 權方便不可限量乃至大道。何謂菩薩所造
T0815_.17.0789c12: 徳本雖爲薄少。善權方便得至無量乃致大
T0815_.17.0789c13: 道。菩薩大士。於一切法念發無量。觀察諸法
T0815_.17.0789c14: 無有計限得邊際者。所以者何。天子。欲知一
T0815_.17.0789c15: 切諸法。則空無想亦無有願。其以空者則亦
T0815_.17.0789c16: 無量。假使暢達無量心者。講法雖少善權
T0815_.17.0789c17: 方便廣大無際。所以者何佛道無量勸心無
T0815_.17.0789c18: 限。至無際法則爲諸佛世尊之道。復次天子。
T0815_.17.0789c19: 菩薩大士善權方便。勸勉衆生令入正行。憂
T0815_.17.0789c20: 群萌類所樂法者而勸立之。若施有所救濟
T0815_.17.0789c21: 爲説經法。復次天子。菩薩大士。不以布施而
T0815_.17.0789c22: 爲審諦言是我所。持戒忍辱精進一心智慧。
T0815_.17.0789c23: 亦復如是。不名我所又有所施。若持戒者亦
T0815_.17.0789c24: 無所念常順禁戒。具足忍辱見人所作。是非
T0815_.17.0789c25: 悉忍。奉行精進清白行一心禪思。曉了方
T0815_.17.0789c26: 便觀察智慧。復次天子。菩薩大士分別曉了。
T0815_.17.0789c27: 善權方便與聲聞倶。而開化之不樂所行。所
T0815_.17.0789c28: 堅固與縁覺倶。不樂所行堅固其志。是爲
T0815_.17.0789c29: 四法。菩薩大士。致不可議善權方便。於是世
T0815_.17.0790a01: 尊即説頌曰
T0815_.17.0790a02:     曉了於二事 己身及他人
T0815_.17.0790a03:     當除吾苦患 療盡衆惱熱
T0815_.17.0790a04:     愍念於衆生 勸使在道心
T0815_.17.0790a05:     思惟一切法 演令入一
T0815_.17.0790a06:     一切群生慶 合集於三世
T0815_.17.0790a07:     普於諸佛徳 悉當勸化之
T0815_.17.0790a08:     而悉曉了斯 皆以施衆生
T0815_.17.0790a09:     眞心而惠施 猶以佛慧故
T0815_.17.0790a10:     一切所發心 悉勸助佛道
T0815_.17.0790a11:     不失於道心 見諸法悉脱
T0815_.17.0790a12:     察心及於道 不見有二事
T0815_.17.0790a13:     其相有所存 了心相同等
T0815_.17.0790a14:     法等故平等 不二無所有
T0815_.17.0790a15:     明知權方便 長益清白法
T0815_.17.0790a16:     其種無爲益 法界不可議
T0815_.17.0790a17:     志求於佛道 常以不厭倦
T0815_.17.0790a18:     不以心念心 吾長清白
T0815_.17.0790a19:     不忘失道心 所作而勸助
T0815_.17.0790a20:     布施不望報 護戒無所念
T0815_.17.0790a21:     常行忍辱 不立計有人
T0815_.17.0790a22:     恒奉行精進 身口心寂然
T0815_.17.0790a23:     禪定無所倚 智慧度無極
T0815_.17.0790a24:     開化解衆生 不處於顛倒
T0815_.17.0790a25:     嚴淨諸佛土 志性無剛強
T0815_.17.0790a26:     常志于佛道 於法無所捨
T0815_.17.0790a27:     諮受一切典 故慧不可議
T0815_.17.0790a28:     爲衆生説法 不著於文字
T0815_.17.0790a29:     造行如是者 速成佛無難
T0815_.17.0790b01:     心不想於空 不慢無所念
T0815_.17.0790b02:     無想無所願 不可稱限量
T0815_.17.0790b03:     知群黎所行 隨之因開化
T0815_.17.0790b04:     自在而布施 説法給所乏
T0815_.17.0790b05:     有施衆生 不言我獲 不高於戒
T0815_.17.0790b06:     不忽忍辱 不慢精進 不著禪定
T0815_.17.0790b07:     而於智慧 無所悋惜 常喜布施
T0815_.17.0790b08:     講論衆戒 遵謙下 恒行勇猛
T0815_.17.0790b09:     雖奉禪思 永無所著 興發智慧
T0815_.17.0790b10:     而以布施 在於縁覺 聲聞之中
T0815_.17.0790b11:     菩薩大士 遊於此黨 假使處中
T0815_.17.0790b12:     有所造業 明眼達士 不樂彼行
T0815_.17.0790b13:     以能建立 如斯法者 是則名曰
T0815_.17.0790b14:     菩薩之行 曉了善權 不可思議
T0815_.17.0790b15:     所爲惠施 至無限量
T0815_.17.0790b16: 佛告天子。菩薩有四事法。一切諸法以爲一
T0815_.17.0790b17: *議入於一味所趣同等。入於一慧平等之説。
T0815_.17.0790b18: 何謂爲四。菩薩大士。曉了法界無所破壞。解
T0815_.17.0790b19: 諸法空而普遊至。於諸法*議無所同像。平等
T0815_.17.0790b20: 吾我及於他人。曉了諸法悉爲憺怕。是爲四。
T0815_.17.0790b21: 曉了是慧所覩若此。於世俗法及度世法。靡
T0815_.17.0790b22: 不通達不造二觀。若罪若福有礙無礙。若聞
T0815_.17.0790b23: 不聞有爲無爲。於此諸法不造不觀。不見諸
T0815_.17.0790b24: 法有所受者。無凡夫法無羅漢法無若干觀。
T0815_.17.0790b25: 其凡夫法不爲清淨也。不察羅漢法獨解明。
T0815_.17.0790b26: 不擧不下分別一*議。趣憺怕門演暢講説。散
T0815_.17.0790b27: 一切法而於諸法不見散壞。行一忍永無
T0815_.17.0790b28: 有二。以入一*議普入諸法。所謂入者無所從
T0815_.17.0790b29: 生。是爲天子菩薩大士。得近無上正眞之道
T0815_.17.0790c01: 成最正覺。亦不念言我近若遠。所以者何。不
T0815_.17.0790c02: 處一*議見異群黎。亦觀覩人與道別異。又思
T0815_.17.0790c03: 惟之人不可得爾乃是道。於是世尊即説頌
T0815_.17.0790c04:
T0815_.17.0790c05:     而於法界 無所破壞 又彼法界
T0815_.17.0790c06:     無能散者 計如法界 諸人若斯
T0815_.17.0790c07:     但假有字 無有若干 了諸法空
T0815_.17.0790c08:     則致響忍 其内若外 有爲無爲
T0815_.17.0790c09:     觀察斯法 悉無所有 分別一*議
T0815_.17.0790c10:     皆知爲空 諸所現法 無所同像
T0815_.17.0790c11:     不著己身 及與他人 若不計念
T0815_.17.0790c12:     有吾我人 其行未曾 有若干想
T0815_.17.0790c13:     於寂然 志在憺怕 普觀一切
T0815_.17.0790c14:     諸法所存 於一切法 靖默無念
T0815_.17.0790c15:     遊于憺怕 而無所著 講説現在
T0815_.17.0790c16:     及度世事 彼則不興 造盡滅盡
T0815_.17.0790c17:     若福若罪 若聞不聞 不念於法
T0815_.17.0790c18:     不取音聲 不在有爲 亦不無爲
T0815_.17.0790c19:     常等一觀 不喜二事 不覩諸法
T0815_.17.0790c20:     有所受者 不得凡夫 及阿羅漢
T0815_.17.0790c21:     不説凡夫 癡穢不淨 此則名曰
T0815_.17.0790c22:     阿羅漢法 亦無所擧 不有所下
T0815_.17.0790c23:     分別一*議 而悉寂然 曉了諸法
T0815_.17.0790c24:     皆無所壞 亦不毀散 一切法界
T0815_.17.0790c25:     不謂忍別 與空異耶 普知諸法
T0815_.17.0790c26:     一切悉空 不著於空 無倚了忍
T0815_.17.0790c27:     以入一*議 悉了一切 此無所起
T0815_.17.0790c28:     其本清淨 如是行者 疾成佛道
T0815_.17.0790c29:     速得親近 無量正覺 不計有身
T0815_.17.0791a01:     不念道心 一切諸法 吾我及彼
T0815_.17.0791a02:     悉無所著 得平等覺
T0815_.17.0791a03: 佛告天子。菩薩有四事法。奉深禁戒行無放
T0815_.17.0791a04: 逸。何謂爲四。菩薩大士而自念言何謂禁戒。
T0815_.17.0791a05: 則順觀察思惟其*議。若身行善。口言至誠。
T0815_.17.0791a06: 心念柔順。是爲禁戒。又復念言。何謂身善。何
T0815_.17.0791a07: 謂言誠。何謂心柔不犯身事而不殺生盜竊
T0815_.17.0791a08: 妷。是身行善。口不説非妄語兩舌惡口讒
T0815_.17.0791a09: 言。是口言誠。心不念非念餘瞋恚邪見之事。
T0815_.17.0791a10: 是心念柔。彼諦觀察而自念言。假使不犯身
T0815_.17.0791a11: 口心者不可分別其處。所在青黄赤白紫紅
T0815_.17.0791a12: 之色。計於眼者不分別識。耳鼻口心亦復如
T0815_.17.0791a13: 是不分別識。所以者何。彼亦不生亦無生者。
T0815_.17.0791a14: 亦無起者亦無不起。設不有生無所生者。亦
T0815_.17.0791a15: 不有起。無所起者。則不堪任分別識法。又更
T0815_.17.0791a16: 念言。爾時察之則無所有。亦無有戒則無所
T0815_.17.0791a17: 行。已無所行則不可知。已不可知不當於彼
T0815_.17.0791a18: 有所倚著。造此行已則無所見。當爾之時不
T0815_.17.0791a19: 見有戒。已不見戒勸彼戒者亦無所見。是爲
T0815_.17.0791a20: 天子菩薩大士奉深禁戒。復次天子。若有菩
T0815_.17.0791a21: 薩曉不貪身。不處見身亦不覩見。於持戒
T0815_.17.0791a22: 亦不犯禁亦無所著。復次天子。菩薩大士入
T0815_.17.0791a23: 深法藏在所護禁。威儀禮節行歩進止。安詳
T0815_.17.0791a24: 順教是曰爲戒。不自見己之所興行。不見他
T0815_.17.0791a25: 之過咎。是故名曰深妙之戒。復次天子。
T0815_.17.0791a26: 菩薩不犯於戒亦不毀戒又不弄戒。其反己
T0815_.17.0791a27: 者則以反戒。若不反己則不反戒。以不反戒
T0815_.17.0791a28: 則無所犯。已不犯戒則不弄戒便無所度。所
T0815_.17.0791a29: 以不弄不度戒者。了一切法悉度脱故。以度
T0815_.17.0791b01: 脱者則無有我亦不無我。既無有人何所度
T0815_.17.0791b02: 者。是爲四。於是世尊即説頌曰
T0815_.17.0791b03:     其身清淨 言無誤失 心念鮮明
T0815_.17.0791b04:     行無瑕穢 而常自護 謹愼於行
T0815_.17.0791b05:     彼菩薩者 乃謂奉戒 將順奉行
T0815_.17.0791b06:     於斯十善 聰明菩薩 若能護此
T0815_.17.0791b07:     則身口意 無所犯負 斯能名曰
T0815_.17.0791b08:     奉明達戒 其無所造 不起無生
T0815_.17.0791b09:     彼無形色 無有處所 已無像貌
T0815_.17.0791b10:     則無所住 便不可得 何所歸趣
T0815_.17.0791b11:     戒不有造 常如無爲 則不可以
T0815_.17.0791b12:     眼觀察之 耳無所聞 無鼻無舌
T0815_.17.0791b13:     身不可別 及心所念 設不分別
T0815_.17.0791b14:     於六根者 則達諸趣 無所依倚
T0815_.17.0791b15:     設如是觀 乃清淨戒 未曾逮戒
T0815_.17.0791b16:     有所立處 彼無有戒 無意無
T0815_.17.0791b17:     護於禁戒 無吾我想 將養於禁
T0815_.17.0791b18:     亦無戒想 深要戒 志得自在
T0815_.17.0791b19:     以能分別 所見身者 即不墮落
T0815_.17.0791b20:     六十二疑 其無所見 不覩處所
T0815_.17.0791b21:     雖奉禁戒 不自憍恣 則能順入
T0815_.17.0791b22:     深妙法藏 所行禮節 爲不妄想
T0815_.17.0791b23:     善安詳 將順謹愼 其禁戒者
T0815_.17.0791b24:     無有異著 不倚吾我 亦不依戒
T0815_.17.0791b25:     已無吾我 則無禁戒 不念己身
T0815_.17.0791b26:     及與禁戒 如是乃謂 爲法器耳
T0815_.17.0791b27:     無吾我者 不依倚戒 不計身者
T0815_.17.0791b28:     不想念法 無身見者 無有戒心
T0815_.17.0791b29:     不犯戒者 無有脱禁 亦不建立
T0815_.17.0791c01:     於禁戒中 不計有身 則無戒想
T0815_.17.0791c02:     深妙之戒 謂無所犯 假使勇猛
T0815_.17.0791c03:     奉戒如是 彼則未曾 有所毀犯
T0815_.17.0791c04:     如是戒者 聖賢所歎 於一切法
T0815_.17.0791c05:     而無所著 愚騃之夫 住吾我想
T0815_.17.0791c06:     將護禁戒 言我畏愼 則失戒寶
T0815_.17.0791c07:     永無有餘 便不度脱 三界之患
T0815_.17.0791c08:     假使有人 除諸見網 則不見彼
T0815_.17.0791c09:     違失禁戒 其人心計 無有吾我
T0815_.17.0791c10:     順奉禁戒 不墮疑見 便不恐懼
T0815_.17.0791c11:     墮於惡趣 若使分別 禁戒如是
T0815_.17.0791c12:     則不覩見 犯禁戒者 不察吾我
T0815_.17.0791c13:     不見三世 況當觀察 犯戒毀禁
T0815_.17.0791c14: 月氏天子白佛言。得未曾有。天中天。諸佛世
T0815_.17.0791c15: 尊道法微妙。無上正眞甚深難及。菩薩所作
T0815_.17.0791c16: 第一巍巍。乃能奉如此之法。而無所住亦
T0815_.17.0791c17: 無所。除去一切諸所妄想離吾我念。行無
T0815_.17.0791c18: 數劫而不墮落聲聞縁覺。而不中道違失道
T0815_.17.0791c19: 意。具足佛法入不缺漏。云何菩薩奉行何法
T0815_.17.0791c20: 微妙典。於眞本際而不取證。世尊告曰。天
T0815_.17.0791c21: 子聽之。菩薩有四事行深妙法。於眞本際而
T0815_.17.0791c22: 不取證。何謂爲四。菩薩大士堅固志願。建立
T0815_.17.0791c23: 要行具一切智。奉精進而不怯弱。不住立
T0815_.17.0791c24: 者不捨衆生。於大哀不斷教。善權方便勸
T0815_.17.0791c25: 衆徳本。是爲四行深妙法於眞本際而不取
T0815_.17.0791c26: 證。於是世尊即説頌曰
T0815_.17.0791c27:     其明智者 志願堅強 未曾違失
T0815_.17.0791c28:     往古所曉 爲一切智 精進慇懃
T0815_.17.0791c29:     終不處於 興廢異乘 奉行精進
T0815_.17.0792a01:     常無放逸 敢所遵 心不怯弱
T0815_.17.0792a02:     亦不捐捨 一切衆生 而普等心
T0815_.17.0792a03:     群萌之類 常加愍哀 普世群黎
T0815_.17.0792a04:     能忍勤苦 意不轉移 志不欲令
T0815_.17.0792a05:     道教斷絶 猶如有人 積無數寶
T0815_.17.0792a06:     而善覺了 善權方便 勸一切徳
T0815_.17.0792a07:     行無厭足 遊趣最要 懷於愍哀
T0815_.17.0792a08:     不於中間 滅盡諸漏 其有禀
T0815_.17.0792a09:     於此經典 其菩薩者 名曰勇猛
T0815_.17.0792a10:     而常奉 深妙之法 彼則未曾
T0815_.17.0792a11:     倚著本際
T0815_.17.0792a12: 月氏天子復白佛言。何謂菩薩奉行深要。佛
T0815_.17.0792a13: 告天子。於是菩薩未曾破壞凡夫之法。而普
T0815_.17.0792a14: 成就於佛道*議。亦不謗毀凡夫之法。亦不覩
T0815_.17.0792a15: 見佛法長益。亦不遠離於凡夫法。亦不求慕。
T0815_.17.0792a16: 欲得佛道不興斯行。凡夫法異佛道異乎。亦
T0815_.17.0792a17: 不念言。凡夫之法瑕穢卑賤。佛之道法爲微
T0815_.17.0792a18: 妙乎。不作斯行凡夫之法則爲斯漏。佛之道
T0815_.17.0792a19: 法無穿漏乎。又復念言。凡夫之法及與佛法。
T0815_.17.0792a20: 二者倶法虚無寂*寞但假號耳。思想致穢。凡
T0815_.17.0792a21: 夫之法亦無成就。諸佛之法亦無具足。凡夫
T0815_.17.0792a22: 之法而無有實亦無自然。諸佛之法悉無有
T0815_.17.0792a23: 實亦無自然。若欲理者凡夫之法。而無所知
T0815_.17.0792a24: 不無知不生無生。若觀察者推其本末。若
T0815_.17.0792a25: 以空慧無相之慧無願之慧。智慧明省是爲
T0815_.17.0792a26: 佛法。不可別知佛法所處。觀此本末彼悉則
T0815_.17.0792a27: 空。空不見空亦無所知亦無所觀。悉爲本淨
T0815_.17.0792a28: 無明故起。是以天子。法者無法諸法自然
T0815_.17.0792a29: 立諸法憺怕。其憺怕法則無有二。其無二者
T0815_.17.0792b01: 則無凡夫。亦無聲聞亦無縁覺平等佛道。亦
T0815_.17.0792b02: 無所教深妙之行爲菩薩行。菩薩深分別
T0815_.17.0792b03: 正教。無有一法非佛法也。所以者何。其言法
T0815_.17.0792b04: 者習俗爲法。無習俗言有所言者則無所得。
T0815_.17.0792b05: 其無所得則無所興。以無所興則無形教。一
T0815_.17.0792b06: 切諸法悉無形像。假使諸法無有限數不離
T0815_.17.0792b07: 佛法。是故天子。當作斯觀。一切諸法悉爲佛
T0815_.17.0792b08: 法無有想行。其念想行尋即興*廢二事之識。
T0815_.17.0792b09: 是等之類以識爲行佛法無漏。亦復於彼而
T0815_.17.0792b10: 不想求。於彼生起聲聞之行。其解了者法界
T0815_.17.0792b11: 無塵亦無寂然。假使於法而不受法則無有
T0815_.17.0792b12: 法。其塵勞法及寂然法。豈可獲到塵勞寂然
T0815_.17.0792b13: 乎。欲作斯求終不可得。如是天子。假使菩薩
T0815_.17.0792b14: 曉了如是則爲名曰深妙之行。其於諸法及
T0815_.17.0792b15: 與佛法無所見者。以無所見則爲離見。其所
T0815_.17.0792b16: 見者爲無所見。假使菩薩如是觀者。魔及官
T0815_.17.0792b17: 屬不能得便。莫能勝也
T0815_.17.0792b18: 佛昇忉利天爲母説法經卷上
T0815_.17.0792b19:
T0815_.17.0792b20:
T0815_.17.0792b21:
T0815_.17.0792b22: 佛昇忉利天爲母説法經卷中
T0815_.17.0792b23:  西晋月氏三藏竺法護譯 
T0815_.17.0792b24: 月氏天子便白佛言。唯然世尊。至未曾有。
T0815_.17.0792b25: 菩薩大士所行難及。如是像類觀察諸法。志
T0815_.17.0792b26: 於所趣終始沒生。坐起語言亦無想念。佛言
T0815_.17.0792b27: 譬如天子幻師所化來往周旋。坐起經行而
T0815_.17.0792b28: 出言教彼無想念。如是天子。其有曉了諸法
T0815_.17.0792b29: 如幻。普現五趣不有所生彼則無想。其菩薩
T0815_.17.0792c01: 者不念於生亦無所起。用本願故有所建立
T0815_.17.0792c02: 現有所生。天子復問。如尊所教而言。菩薩不
T0815_.17.0792c03: 念所生亦不往生。云何大聖如來至眞。愍哀
T0815_.17.0792c04: 垂念所生之親上忉利天。一時三月如來不
T0815_.17.0792c05: 爲從王后摩耶而由生乎。佛告天子。菩薩不
T0815_.17.0792c06: 從王后摩耶所生常應如法。天子又問。如來
T0815_.17.0792c07: 至眞云何生乎。佛言。天子。如來則從智慧度
T0815_.17.0792c08: 無極生。設人觀察推其本末。過去當來現在
T0815_.17.0792c09: 諸佛誰爲母者。則當了之。智慧度無極是其
T0815_.17.0792c10: 母也。所以者何。天子。其三十二大人相。非從
T0815_.17.0792c11: 摩耶而所生。學大智慧眞諦之誼乃能致此。
T0815_.17.0792c12: 自然成就如來之身。其十力者不從王后摩
T0815_.17.0792c13: 耶而生。本時奉行。智度無極。得十種力四無
T0815_.17.0792c14: 所畏十八不共諸佛之法。亦復不從王后摩
T0815_.17.0792c15: 耶而生。大慈大悲無見頂及不虚見。佛眼佛
T0815_.17.0792c16: 慧佛之辯才。知人心念所從來生。神足善權
T0815_.17.0792c17: 如是比類不可限量。皆因智慧所度無極。所
T0815_.17.0792c18: 以如來名曰爲佛。斯諸功徳悉爲不從王后
T0815_.17.0792c19: 摩耶而生。天子當知。悉從大智度無極行學
T0815_.17.0792c20: 此道品。如來因斯致如是像無量佛法如來
T0815_.17.0792c21: 弘徳。縁是之故名曰如來。是故天子。當作斯
T0815_.17.0792c22: 觀。如來則從智慧度無極生。不因王后摩耶
T0815_.17.0792c23: 所生。天子又問。唯然世尊。智度無極法無有
T0815_.17.0792c24: 母。亦無所生亦無所滅。云何世尊。智度無極
T0815_.17.0792c25: 而生如來。佛言天子。因其法故號曰如來。其
T0815_.17.0792c26: 彼法者則無有生。亦無有終不生不滅。其無
T0815_.17.0792c27: 有生無終沒者不起不滅。斯無色法則爲智
T0815_.17.0792c28: 度無極所生。以故名曰智度無極生於如來。
T0815_.17.0792c29: 其所生者都無所生。亦不終沒。亦無所起。佛
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 787 788 789 790 791 792 793 794 795 796 797 798 799 [Next] [Last] [行番号:/]   [返り点:/] [CITE]