SAT DB

。設
T0226_.08.0534c18: 有不善。疾使我棄之。當用學故。是者須菩提。
T0226_.08.0534c19: 菩薩摩訶薩之爲上知
T0226_.08.0534c20: 摩訶般若波羅蜜善知識品第十二
T0226_.08.0534c21: 復次須菩提。其諸菩薩摩訶薩。欲得阿耨多
T0226_.08.0534c22: 羅三耶三菩阿惟三佛者。當親近善師。與共
T0226_.08.0534c23: 從事恭敬承事。須菩提白佛言。何所是天中
T0226_.08.0534c24: 天。菩薩摩訶薩善師當何以知。佛語須菩提。
T0226_.08.0534c25: 天中天者。是菩薩摩訶薩善師。有説般若波
T0226_.08.0534c26: 羅蜜者。從其所聞般若波羅蜜。是即爲度教
T0226_.08.0534c27: 人入。中當作。是知爲是菩薩摩訶薩善師。六
T0226_.08.0534c28: 波羅蜜者。是菩薩善師。六波羅蜜是舍怛羅。
T0226_.08.0534c29: 六波羅蜜者是道。六波羅蜜者是爲去冥。六
T0226_.08.0535a01: 波羅蜜者是即爲臺。六波羅蜜者是即爲明。
T0226_.08.0535a02: ＊以過去怛薩阿竭阿羅訶三耶三佛皆從六波
T0226_.08.0535a03: 羅蜜出。甫當來怛薩阿竭阿羅訶三耶三佛
T0226_.08.0535a04: 皆從六波羅蜜出。今現在阿僧祇諸刹土怛
T0226_.08.0535a05: 薩阿竭阿羅訶三耶三佛皆從六波羅蜜出。
T0226_.08.0535a06: 成薩芸若。皆從四事雜施於人。一者布施。二者
T0226_.08.0535a07: 歡樂。三者饒益。四者等與。是者須菩提。菩薩
T0226_.08.0535a08: 摩訶薩舍怛羅。是即爲母。是即爲父。是即爲
T0226_.08.0535a09: 舍。是即爲臺。是即爲護。是即爲歸是即爲導。
T0226_.08.0535a10: 是皆六波羅蜜。是爲益於一切人者。菩薩摩訶
T0226_.08.0535a11: 薩學六波羅蜜者。用無有極故。欲斷人之狐
T0226_.08.0535a12: 疑。以是故當學般若波羅蜜。須菩提白佛。何
T0226_.08.0535a13: 所是天中天。般若波羅蜜相。佛語須菩提。無
T0226_.08.0535a14: 所罣礙是般若波羅蜜相。須菩提言。如天中。
T0226_.08.0535a15: 天所説。是相實般若波羅蜜。如是相者爲得
T0226_.08.0535a16: 諸法。佛言。如是須菩提。其如相爲得般若波
T0226_.08.0535a17: 羅蜜。如是相者爲得諸法。何以故。須菩提。諸
T0226_.08.0535a18: 法皆是恍＊忽諸法皆是空。以是故須菩提。恍
T0226_.08.0535a19: ＊忽。與空是爲般若波羅蜜相。諸法之相亦恍
T0226_.08.0535a20: ＊忽。是空亦恍＊忽。須菩提。天中天。説諸法悉
T0226_.08.0535a21: 恍忽是空何然。人欲有生無有盡時。其恍＊忽
T0226_.08.0535a22: 者無欲。其恍＊忽者而無生。其空者無欲。其
T0226_.08.0535a23: 空者無所生。恍＊忽與空無阿耨多羅三耶三
T0226_.08.0535a24: 菩阿惟三佛。亦不從異法。恍＊忽空得阿耨多
T0226_.08.0535a25: 羅三耶三菩阿惟三佛。云何天中天。所説而
T0226_.08.0535a26: 可得知。佛語須菩提。人從久遠念言。是我所
T0226_.08.0535a27: 有非我所有。用是故因致是。須菩提言。如是
T0226_.08.0535a28: 天中天。所説人實從久遠念言。是我所有非
T0226_.08.0535a29: 我所有。佛言。云何須菩提。是我所有爲空不。
T0226_.08.0535b01: 須菩提言。是爲空。天中天。佛言。云何須菩提
T0226_.08.0535b02: 非我所有爲空不。須菩提言是爲空。天中天。
T0226_.08.0535b03: 佛語須菩提。人用是故自念言。是我所非我
T0226_.08.0535b04: 所。用是故在於生死無有已時。須菩提言。如
T0226_.08.0535b05: 是天中天。人用是故在於生死無有休時。佛
T0226_.08.0535b06: 言。是者須菩提。人從欲便著於人之中當作
T0226_.08.0535b07: 是知。不當有所求。後便不復著。其諦者。須菩
T0226_.08.0535b08: 提有所増益不當念是我所有非我所有是爲
T0226_.08.0535b09: 行般若波羅蜜。是者須菩提。其所生者後不
T0226_.08.0535b10: 作是生。是菩薩摩訶薩爲行般若波羅蜜。須
T0226_.08.0535b11: 菩提白佛。作是行者。天中天。爲不行色不行
T0226_.08.0535b12: 痛痒思想生死識。是所行者。天中天。菩薩摩
T0226_.08.0535b13: 訶薩所念爲隨俗。是爲菩薩摩訶薩行。天中
T0226_.08.0535b14: 天。諸聲聞辟支佛所不及。一切人之所行。是
T0226_.08.0535b15: 彼極過去。以是所得處無能逮者。是爲菩薩
T0226_.08.0535b16: 摩訶薩之極上。天中天。是所念者。爲般若波
T0226_.08.0535b17: 羅蜜。菩薩摩訶薩晝夜作是行。如所行者。疾
T0226_.08.0535b18: 近阿耨多羅三耶三菩阿惟三佛坐。佛言。云
T0226_.08.0535b19: 何須菩提。若閻浮利人。及一切菩薩悉令作
T0226_.08.0535b20: 人。皆行阿耨多羅三耶三菩發心索佛。各各
T0226_.08.0535b21: 盡壽作布施。持是施與作阿耨多羅三耶三
T0226_.08.0535b22: 菩。於須菩提意云何。是菩薩摩訶薩作是布
T0226_.08.0535b23: 施。其福寧多不。須菩提言甚多甚多。天中天。
T0226_.08.0535b24: 佛言。不如菩薩摩訶薩專念般若波羅蜜一
T0226_.08.0535b25: 日之行。其福＊以過彼上。或是菩薩所專念
T0226_.08.0535b26: 般若波羅蜜。如其所行。是者都於衆中爲極
T0226_.08.0535b27: 上尊。何以故。其餘人無有是慈。除諸佛無有
T0226_.08.0535b28: 與摩訶薩等者。是善男子。所入爲甚深。曉
T0226_.08.0535b29: 了悉知見於世間。是即大憫。其眼徹視見
T0226_.08.0535c01: 不可計人。悉欲見之無有解時。念於一切人
T0226_.08.0535c02: 而不作想。亦無有異。是者須菩提。即菩薩摩
T0226_.08.0535c03: 訶薩之大明。雖未作阿耨多羅三耶三菩阿
T0226_.08.0535c04: 惟三佛者。是即所行其行極尊。出於世間之
T0226_.08.0535c05: 上。於阿耨多羅三耶三菩終不復還受人衣被
T0226_.08.0535c06: 飯食床臥醫藥悉具。心住於般若波羅蜜
T0226_.08.0535c07: 者。雖受施與其徳已淨。所作福徳令近薩芸
T0226_.08.0535c08: 若坐。是故須菩提。菩薩摩訶薩有所食無有
T0226_.08.0535c09: 罪。欲益於一切人。悉欲示人道徑。其有照明。
T0226_.08.0535c10: 欲甚度大無有極。諸在牢獄之中悉欲度脱。
T0226_.08.0535c11: 欲使一切人眼皆悉清淨。是爲般若波羅蜜
T0226_.08.0535c12: 之所念。行隨是教念般若波羅蜜者。有是即
T0226_.08.0535c13: 爲不動搖。何以故。其作動者所念有想。即非
T0226_.08.0535c14: 般若波羅蜜。是即非護。當作如般若波羅蜜
T0226_.08.0535c15: 行晝夜念之。譬如男子。須菩提。摩尼珠前所
T0226_.08.0535c16: 不得。却後得之歡喜踊躍。得摩尼珠＊以復亡
T0226_.08.0535c17: 之用亡。是故便大愁毒。坐起有憂而無有解
T0226_.08.0535c18: 已。如是須菩提。菩薩摩訶薩欲索珍寶者。常
T0226_.08.0535c19: 堅持心無得失薩芸若念。須菩提白佛。一切
T0226_.08.0535c20: 所念爲離自然。云何菩薩摩訶薩念薩芸若
T0226_.08.0535c21: 不離於念。佛語須菩提。設是菩薩摩訶薩作
T0226_.08.0535c22: 是知。爲不失般若波羅蜜。何以故。須菩提。般
T0226_.08.0535c23: 若波羅蜜者是空不増不減。須菩提言。般若
T0226_.08.0535c24: 波羅蜜者。天中天。實爲是空。云何是菩薩摩
T0226_.08.0535c25: 訶薩増於般若波羅蜜。成就其行近阿耨多
T0226_.08.0535c26: 羅三耶三菩坐。佛語須菩提。菩薩摩訶薩亦
T0226_.08.0535c27: 不有増亦不有減。説是法時聞之不恐不怖。
T0226_.08.0535c28: 當知是善男子爲行般若波羅蜜＊以。須菩提
T0226_.08.0535c29: 白佛。般若波羅蜜者是爲空行。報言不須菩
T0226_.08.0536a01: 提。能有異空而行般若波羅蜜者。報言不須
T0226_.08.0536a02: 菩提。爲是色行。報言不須菩提。爲痛痒思想
T0226_.08.0536a03: 生死識行。報言不須菩提。能有異色所行。報
T0226_.08.0536a04: 言不須菩提。能有異痛痒思想生死識行。報
T0226_.08.0536a05: 言不須菩提。云何天中天。菩薩摩訶薩行般
T0226_.08.0536a06: 若波羅蜜。佛言。云何須菩提。爲自見法。法之
T0226_.08.0536a07: 所行般若波羅蜜。須菩提言。不見天中天。佛
T0226_.08.0536a08: 言。云何須菩提。菩薩摩訶薩能自見行般若
T0226_.08.0536a09: 波羅蜜者。須菩提言。不見天中天。佛言。云何
T0226_.08.0536a10: 須菩提。能見法有所生處不。須菩提言。不見
T0226_.08.0536a11: 天中天。佛語須菩提。是爲菩薩摩訶薩無所
T0226_.08.0536a12: 從生法樂忍。如是者即爲受決阿耨多羅三
T0226_.08.0536a13: 耶三菩。是怛薩阿竭阿羅呵三耶三佛無所
T0226_.08.0536a14: 畏。是菩薩摩訶薩所作行是力者。爲逮佛慧。
T0226_.08.0536a15: 是即大慧。而自在慧。薩芸若慧。怛薩阿竭
T0226_.08.0536a16: 慧。其不爲是不能自能是處。須菩提白佛。諸
T0226_.08.0536a17: 法爲從無所受決爲阿耨多羅三耶三菩。
T0226_.08.0536a18: 佛語須菩提不。須菩提白佛。云何天中天授
T0226_.08.0536a19: 菩薩摩訶薩決。得阿耨多羅三耶三菩。佛語
T0226_.08.0536a20: 須菩提。能自見法法授決爲阿耨多羅三耶
T0226_.08.0536a21: 三菩。須菩提言。我不見法當作阿耨多羅三
T0226_.08.0536a22: 耶三菩。佛語須菩提。諸法不可得。作是念者。
T0226_.08.0536a23: 是法成阿惟三佛。其不作是不自致阿惟三
T0226_.08.0536a24: 佛
T0226_.08.0536a25: 摩訶般若波羅蜜釋提桓因品第十三
T0226_.08.0536a26: 釋提桓因。從衆會中白佛言。甚深甚深者般
T0226_.08.0536a27: 若波羅蜜。天中天。難了菩薩事之爲恍＊忽。
T0226_.08.0536a28: 其有徳人。聞般若波羅蜜者。便書持學其福
T0226_.08.0536a29: 不小。佛語拘翼。若閻浮利人。都皆持十善。其
T0226_.08.0536b01: 功徳百倍千倍萬倍萬億倍巨億倍。若復過
T0226_.08.0536b02: 是不啻。不如善男子善女人。聞般若波羅蜜
T0226_.08.0536b03: 書持學者。坐中有一比丘。語釋提桓因。是爲
T0226_.08.0536b04: ＊以出拘翼上去。釋提桓因報是比丘。持心一
T0226_.08.0536b05: 反念者出我上去。何況聞般若波羅蜜。以書
T0226_.08.0536b06: 持學者。聞＊以隨是教立。都出諸天阿須倫世
T0226_.08.0536b07: 間人上。若菩薩摩訶薩行般若波羅蜜者。不
T0226_.08.0536b08: 獨過諸天阿須倫世間人上。乃至須陀洹斯
T0226_.08.0536b09: 陀含阿那含阿羅漢辟支佛都悉過是。若菩
T0226_.08.0536b10: 薩摩訶薩行般若波羅蜜者。不獨過辟支佛
T0226_.08.0536b11: 上。亦復至菩薩行檀波羅蜜無漚和拘舍羅
T0226_.08.0536b12: 離波羅蜜上去。是菩薩摩訶薩行般若波羅
T0226_.08.0536b13: 蜜者。不獨過檀波羅蜜。亦復及行尸波羅蜜
T0226_.08.0536b14: 羼波羅蜜惟逮波羅蜜禪波羅蜜無漚和拘舍
T0226_.08.0536b15: 羅離般若波羅蜜上去。若菩薩摩訶薩復諷
T0226_.08.0536b16: 起行般若波羅蜜者都合會諸天阿須倫世間
T0226_.08.0536b17: 人終不能勝。行般若波羅蜜菩薩摩訶薩用
T0226_.08.0536b18: 爲極尊。親近般若波羅蜜故。是菩薩摩訶薩
T0226_.08.0536b19: 爲隨薩芸若言無所斷。是菩薩摩訶薩不離
T0226_.08.0536b20: 怛薩阿竭字。是爲菩薩摩訶薩獲不離佛坐。
T0226_.08.0536b21: 是菩薩摩訶薩所有懈怠不復生。是菩薩摩
T0226_.08.0536b22: 訶薩所學爲學尊。不學聲聞辟支佛學。是學
T0226_.08.0536b23: 爲菩薩摩訶薩學。四天王當往問訊。令樂得
T0226_.08.0536b24: 疾學是學。當坐佛坐。自致阿耨多羅成阿惟
T0226_.08.0536b25: 三佛。當度四部弟子。菩薩摩訶薩作是學者。
T0226_.08.0536b26: 四天王當往問訊。何況餘天子。是菩薩摩訶
T0226_.08.0536b27: 薩行般若波羅蜜者常爲怛薩阿竭阿羅呵三
T0226_.08.0536b28: 耶三佛之所念。般若波羅蜜者是菩薩行。若
T0226_.08.0536b29: 於世間有勤苦之疾。是身會無此惡。是爲菩
T0226_.08.0536c01: 薩摩訶薩行般若波羅蜜之所致。便得現在
T0226_.08.0536c02: 法福。阿難作是念。釋提桓因自以智説耶。
T0226_.08.0536c03: 持佛威神説釋提桓因知阿難心所念即語
T0226_.08.0536c04: 阿難。我所説者持佛威神。佛言。如是如是。阿
T0226_.08.0536c05: 難。是釋提桓因所説。悉佛威神之所致。或時
T0226_.08.0536c06: 阿難。菩薩摩訶薩於是深念般若波羅蜜行。
T0226_.08.0536c07: 便念學般若波羅蜜。爾時三千大千刹土中。
T0226_.08.0536c08: 弊魔一切皆爲愁毒。欲使菩薩摩訶薩中道
T0226_.08.0536c09: 以本際作證。令得聲聞若辟支佛道。若使得
T0226_.08.0536c10: 阿耨多羅三耶三菩疾成阿惟三佛
T0226_.08.0536c11: 摩訶般若鈔經卷第五
T0226_.08.0536c12:
T0226_.08.0536c13:

Footnote:

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