INBUDS
佛説寶雨經 (No. 0660_ 達摩流支譯 ) in Vol. 16
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T0660_.16.0288a01: 帝利等。心相體信彼。婆羅門刹帝利等。或以
T0660_.16.0288a02: 金銀末尼眞珠珂貝珊瑚璧玉吠琉璃寶及資
T0660_.16.0288a03: 身具而寄菩薩。菩薩受時獨一無二雖無忌
T0660_.16.0288a04: 憚。菩薩於彼終無惡思而輒受用。又復菩薩
T0660_.16.0288a05: 執知衆事。若窣堵波物。若四方僧物及僧祇
T0660_.16.0288a06: 等物。於諸物中亦不受用。何以故。由世尊説。
T0660_.16.0288a07: 若他飮食資生之具一切物等。他不與時皆
T0660_.16.0288a08: 不應用。菩薩如是起思惟已。寧自割身肉而
T0660_.16.0288a09: 自食之。然於他物終無侵犯。是名菩薩怖見
T0660_.16.0288a10: 他物。云何菩薩誓願堅固。所謂菩薩若爲惡
T0660_.16.0288a11: 魔及魔天衆。以諸妙欲來嬈菩薩令起貪愛。
T0660_.16.0288a12: 菩薩於彼心無惑著而不生退。是名菩薩誓
T0660_.16.0288a13: 願堅固。云何菩薩於淨尸羅心無所著。謂諸
T0660_.16.0288a14: 菩薩善護禁戒終不起心。以此尸羅令我生
T0660_.16.0288a15: 天及王等家。是名菩薩於淨尸羅心無所著。
T0660_.16.0288a16: 云何菩薩三輪清淨。謂諸菩薩於身口意
T0660_.16.0288a17: 皆得清淨。云何身得清淨謂身所有一切惡
T0660_.16.0288a18: 行皆得永離。何者是身惡行。所謂殺生及不
T0660_.16.0288a19: 與取欲邪行業。常遠離故。是名身得清淨。云
T0660_.16.0288a20: 何菩薩語得清淨。謂語惡行皆得永離。何者
T0660_.16.0288a21: 是語惡行。謂虚誑離間麁惡雜穢等語。常遠
T0660_.16.0288a22: 離故。是名語得清淨。云何菩薩意得清淨。謂
T0660_.16.0288a23: 意所有一切惡行皆得永離。何者是意惡行。
T0660_.16.0288a24: 謂貪染瞋恚邪見。皆遠離故。是名意得清淨。
T0660_.16.0288a25: 是名菩薩三輪戒淨。善男子。菩薩摩訶薩成
T0660_.16.0288a26: 就此十種法。得尸羅圓滿
T0660_.16.0288a27: ＊佛説寶雨經卷第一
T0660_.16.0288a28:
T0660_.16.0288a29:
T0660_.16.0288b01:
T0660_.16.0288b02:
T0660_.16.0288b03:佛説寶雨經卷第二
T0660_.16.0288b04: ＊唐天竺三藏達摩流支譯
T0660_.16.0288b05: 復次善男子。菩薩摩訶薩成就十種法得忍
T0660_.16.0288b06: 圓滿。何等爲十。一者内忍圓滿。二者外忍圓
T0660_.16.0288b07: 滿。三者法忍圓滿。四者隨佛教忍圓滿。五者
T0660_.16.0288b08: 無分限忍圓滿。六者無分別忍圓滿。七者不
T0660_.16.0288b09: 待事忍圓滿。八者無恚忍圓滿。九者悲忍圓
T0660_.16.0288b10: 滿。十者誓願忍圓滿。云何菩薩内忍圓滿。善
T0660_.16.0288b11: 男子。謂諸菩薩於内所有憂悲苦惱。能安忍
T0660_.16.0288b12: 住心無逼迫。是名菩薩内忍圓滿。云何菩薩
T0660_.16.0288b13: 外忍圓滿。善男子。謂諸菩薩聞他麁言罵詈
T0660_.16.0288b14: 毀呰父母親屬阿遮利耶鄔波馱耶。及聞誹
T0660_.16.0288b15: 謗佛法僧寶。菩薩聞已不起瞋恨反報毀呰。
T0660_.16.0288b16: 亦不爲彼瞋恚隨眠之所隨逐。堪忍彼惱能
T0660_.16.0288b17: 安隱住。是名菩薩外忍圓滿。云何菩薩法忍
T0660_.16.0288b18: 圓滿。謂諸菩薩於佛所説素怛纜中一切甚深
T0660_.16.0288b19: 微妙法義。無來無去自性寂靜。離分別取自
T0660_.16.0288b20: 性涅槃。菩薩聞已不驚不怖。作是思惟。我若
T0660_.16.0288b21: 不了諸深妙法。終不能得阿耨多羅三藐三
T0660_.16.0288b22: 菩提。由是因縁攝取諸法。思惟修習心生信
T0660_.16.0288b23: 解是名菩薩法忍圓滿。云何菩薩隨佛教忍
T0660_.16.0288b24: 圓滿。謂諸菩薩若起瞋恚爲損害時。菩薩自
T0660_.16.0288b25: 應如是思惟。而此瞋恚從何而起從何而滅。
T0660_.16.0288b26: 是誰所起云何而起有所縁耶。菩薩如是思
T0660_.16.0288b27: 惟。彼能起之因了不可得。能滅之因亦不可
T0660_.16.0288b28: 得。能起既無所起非有。乃至所縁皆不可得。
T0660_.16.0288b29: 由是菩薩安忍而住瞋無縁起。是名菩薩隨
T0660_.16.0288c01: 佛教忍圓滿。云何菩薩無分限忍圓滿。謂諸
T0660_.16.0288c02: 菩薩非晝分忍夜分不忍。非夜分忍晝分不
T0660_.16.0288c03: 忍。非自國忍他國不忍。非他國忍自國不忍。
T0660_.16.0288c04: 非於名聞者忍無名聞者不忍。非於無名聞
T0660_.16.0288c05: 者忍有名聞者不忍。由是菩薩於一切時及
T0660_.16.0288c06: 一切國名聞有無皆悉能忍。是名菩薩無分
T0660_.16.0288c07: 限忍圓滿。云何菩薩無分別忍圓滿。謂諸菩
T0660_.16.0288c08: 薩非惟父母妻子親屬於是處忍餘所不忍。
T0660_.16.0288c09: 是故菩薩下至旃荼羅等亦能行忍。是名菩
T0660_.16.0288c10: 薩無分別忍圓滿。云何菩薩不待事忍圓滿。
T0660_.16.0288c11: 謂諸菩薩修忍辱時。不爲財物。不爲驚怖。不
T0660_.16.0288c12: 爲行恩。不爲順世及羞恥故。如是菩薩自性
T0660_.16.0288c13: 常忍。是名菩薩不待事忍圓滿。云何菩薩得
T0660_.16.0288c14: 無恚忍圓滿。謂諸菩薩設未遇彼瞋恚因縁。
T0660_.16.0288c15: 及未遇他瞋心常安忍。若遇因縁及遇他瞋。
T0660_.16.0288c16: 或復輕欺拳打手搏刀杖損害麁言毀責。菩
T0660_.16.0288c17: 薩遇已作是思惟。被輕毀業是我所造我今
T0660_.16.0288c18: 應受。定非父母親屬所造。是故我今歡喜
T0660_.16.0288c19: 忍受。亦非内外地界所受。水火風界亦復如
T0660_.16.0288c20: 是。菩薩由是無倒觀察。遇因縁時於瞋不瞋
T0660_.16.0288c21: 二倶能忍。是名菩薩得無恚忍圓滿。云何菩
T0660_.16.0288c22: 薩悲忍圓滿。謂諸菩薩。於彼貧苦一切有情。
T0660_.16.0288c23: 爲作君主若王小王。有大財寶多諸資具。若
T0660_.16.0288c24: 爲一切貧苦有情。罵詈呵責惱亂之時。終無
T0660_.16.0288c25: 恚恨損害之心。亦不自高現主威勢。但起思
T0660_.16.0288c26: 惟。此諸有情是我所攝。我應養育而守護之。
T0660_.16.0288c27: 由是菩薩不生損害。以是因縁起大悲心忍
T0660_.16.0288c28: 受安住。是名菩薩悲忍圓滿。云何菩薩誓願
T0660_.16.0288c29: 忍圓滿。謂諸菩薩如是思惟。我曾於彼一切
T0660_.16.0289a01: 如來應正等覺所。作師子吼誓修菩提。成正
T0660_.16.0289a02: 覺已於生死海煩惱泥中。濟拔一切諸有情
T0660_.16.0289a03: 等。菩薩由是不生瞋惱。是故我應精勤修習。
T0660_.16.0289a04: 爲拔濟故。爲成熟故。爲欲調伏安樂有情。若
T0660_.16.0289a05: 自起瞋及損害彼即不含容。云何而能生於
T0660_.16.0289a06: 悲忍拔濟有情。善男子。如有良醫善能針
T0660_.16.0289a07: 療見有衆生患目瞖者。作是思惟。我應愍
T0660_.16.0289a08: 彼爲除眼瞖令無暗障。爾時良醫起思惟
T0660_.16.0289a09: 已自患眼暗。善男子。汝意云何。而此醫師堪
T0660_.16.0289a10: 能療彼有情眼瞖除暗障不。止蓋菩薩白佛
T0660_.16.0289a11: 言不也世尊。佛告止蓋菩薩言。善男子。菩薩
T0660_.16.0289a12: 亦爾作是思惟。我今不應以般若針斷世
T0660_.16.0289a13: 間＊瞖。由自心有無明暗障。如何能滅他無
T0660_.16.0289a14: 明惑。由是因縁。終不損害修忍安住。是名菩
T0660_.16.0289a15: 薩得誓願忍圓滿。善男子。菩薩成就此十種
T0660_.16.0289a16: 法得忍圓滿
T0660_.16.0289a17: 復次善男子。菩薩成就十種法得精進圓滿。
T0660_.16.0289a18: 何等爲十。一者如金剛精進。二者得無逮精
T0660_.16.0289a19: 進。三者離二邊精進。四者廣大精進。五者熾
T0660_.16.0289a20: 盛精進。六者性常精進。七者清淨精進。八者
T0660_.16.0289a21: 不共精進。九者不輕賤精進。十者不倨傲精
T0660_.16.0289a22: 進。善男子。云何如金剛精進。謂諸菩薩發起
T0660_.16.0289a23: 精進。勤修而住諸有情界。未涅槃者令證涅
T0660_.16.0289a24: 槃。未得度者令其得度。未解脱者令得解脱。
T0660_.16.0289a25: 未安隱者令得安隱。未現等覺者令現等覺。
T0660_.16.0289a26: 菩薩如是勤修而住。爾時天魔伺求其短將
T0660_.16.0289a27: 欲破壞。至菩薩所作如是言。善男子。汝勿作
T0660_.16.0289a28: 此勤苦精進。何以故。我曾如是發起精進。勤
T0660_.16.0289a29: 修而住諸有情界。未涅槃者令證涅槃。未得
T0660_.16.0289b01: 度者皆令得度。未解脱者令得解脱。未安隱
T0660_.16.0289b02: 者令得安隱。未現等覺者令現等覺。如此精
T0660_.16.0289b03: 進誑惑愚夫。皆爲虚妄非眞實法。善男子。如
T0660_.16.0289b04: 是勤修起精進者。我未曾見一有情能於阿
T0660_.16.0289b05: 耨多羅三藐三菩提而現等覺。善男子。我知
T0660_.16.0289b06: 無量倶胝有情。皆能證入二乘涅槃。善男子。
T0660_.16.0289b07: 汝徒精進求虚妄法。速捨是心離諸苦惱。爾
T0660_.16.0289b08: 時菩薩作是思惟。決定是魔惱壞於我。菩薩
T0660_.16.0289b09: 悟已知是魔説而告之言。汝惡思惟欲破壞
T0660_.16.0289b10: 我。汝但自憂勿憂我事。世尊已説。魔羅波旬
T0660_.16.0289b11: 一切世間各隨逐業。若自若共而感生處。魔
T0660_.16.0289b12: 羅汝今亦隨逐業。亦自亦共而感生處。汝應
T0660_.16.0289b13: 如是隨業而往。莫惱亂我無義利故。又於
T0660_.16.0289b14: 長夜自受苦惱。爾時魔羅情智狹劣。自生慚
T0660_.16.0289b15: 恥即捨惡自隱沒不現。由是菩薩。若一切魔
T0660_.16.0289b16: 王及諸魔衆來惱亂時。欲求其短故相破壞。
T0660_.16.0289b17: 而菩薩心終不傾動。無下勇捍堅固不退。
T0660_.16.0289b18: 是名菩薩如金剛精進。善男子。云何菩薩得
T0660_.16.0289b19: 無逮精進。謂諸菩薩發起如是種種精進。諸
T0660_.16.0289b20: 餘菩薩雖復久遠積集淨業安住眞性終不及
T0660_.16.0289b21: 此發起種種精進菩薩。數分不及。迦羅等分
T0660_.16.0289b22: 乃至計喩及鄔波尼殺曇分亦不能及。何況
T0660_.16.0289b23: 一切聲聞縁覺。是中菩薩發心精進力。能攝
T0660_.16.0289b24: 取一切佛法。復能捨離一切罪業諸不善法。
T0660_.16.0289b25: 是名菩薩得無逮精進。云何菩薩離二邊精
T0660_.16.0289b26: 進。謂諸菩薩常起精進不増不減。何以故。以
T0660_.16.0289b27: 極増上生倨傲故。以極下劣生懈怠故。是故
T0660_.16.0289b28: 精進常不増減。是名菩薩離二邊精進。云何
T0660_.16.0289b29: 菩薩廣大精進。謂諸菩薩發起精進。願我如
T0660_.16.0289c01: 是當得如來妙色端嚴。諸佛所有無見頂相。
T0660_.16.0289c02: 圓光隨好微妙具足。又復發起如是精進。願
T0660_.16.0289c03: 我當得無量無礙諸佛大智。及大威徳勝義
T0660_.16.0289c04: 性等。是名菩薩廣大精進。善男子。云何菩薩
T0660_.16.0289c05: 熾盛精進。謂諸菩薩發起精進。永離一切塵
T0660_.16.0289c06: 垢過患。如末尼珠及紫金等。遠離一切塵垢
T0660_.16.0289c07: 過患。光明炫曜殊妙赫奕。菩薩精進如是熾
T0660_.16.0289c08: 盛。永離一切塵垢過患。何者名爲精進塵垢。
T0660_.16.0289c09: 何者名爲精進過患。所謂惰怠嬾惰。不節飮
T0660_.16.0289c10: 食。不自知量。非理作意。起惡思惟。如是説名
T0660_.16.0289c11: 精進塵垢。亦名過患。菩薩精進永能捨離。是
T0660_.16.0289c12: 故精進清淨無垢鮮白熾盛無復過患。是名
T0660_.16.0289c13: 菩薩熾盛精進。云何菩薩性恒精進。謂諸菩
T0660_.16.0289c14: 薩於諸威儀能常發起種種精進。性恒勤勇
T0660_.16.0289c15: 無休廢時。若身若心曾無懈倦。是名菩薩性
T0660_.16.0289c16: 恒精進。云何菩薩清淨精進。謂諸菩薩發起
T0660_.16.0289c17: 如是恒常精進。所有衆罪諸不善法無利益
T0660_.16.0289c18: 事。障礙於道乃至微細極小不善一念惡心
T0660_.16.0289c19: 亦不發起。況復廣大諸不善法。是故菩薩皆
T0660_.16.0289c20: 悉除斷順涅槃理。聖道資糧趣菩提分。如是
T0660_.16.0289c21: 善法菩薩修習令増長廣大圓滿菩提。是名
T0660_.16.0289c22: 菩薩清淨精進。云何菩薩不共精進。謂諸菩
T0660_.16.0289c23: 薩如是思惟。設使十方殑伽沙界。火聚遍滿
T0660_.16.0289c24: 如阿鼻獄過彼世界。有一衆生受諸苦惱。無
T0660_.16.0289c25: 歸無依及無怙恃。菩薩哀愍彼一有情。度猛
T0660_.16.0289c26: 火聚往彼教化尚不辭勞。況多有惱而不救
T0660_.16.0289c27: 濟。菩薩如是大悲精進。外道二乘所不能及。
T0660_.16.0289c28: 是名菩薩不共精進。云何菩薩不輕賤精進。
T0660_.16.0289c29: 謂諸菩薩終不起心。以我精進微弱下劣及
T0660_.16.0290a01: 懈怠故。修習菩提自謂難得。又復不作如是
T0660_.16.0290a02: 思惟。我亦不能荷擔。如是於無量劫及千萬
T0660_.16.0290a03: 劫積集苦行。如救頭然方證菩提。不作如是
T0660_.16.0290a04: 退屈之心。由是菩薩發如是心。所有過去如
T0660_.16.0290a05: 來應正等覺。現在如來應正等覺。未來如來
T0660_.16.0290a06: 應正等覺。彼諸如來於無量劫精進修行皆
T0660_.16.0290a07: 現等覺。由是諸佛非不多時修行精進。得有
T0660_.16.0290a08: 如是現正等覺。我亦如是理應多劫修種種
T0660_.16.0290a09: 行。當得阿耨多羅三藐三菩提。以三世如來
T0660_.16.0290a10: 同行精進已成佛故。又我寧爲一切有情。精
T0660_.16.0290a11: 勤修習而處地獄。終不爲己修行精進而證
T0660_.16.0290a12: 涅槃。是名菩薩不輕賤精進。云何菩薩不倨
T0660_.16.0290a13: 傲精進。謂此菩薩起精進時。終不味著自倨
T0660_.16.0290a14: 輕他。誰有智者希他恩念而行精進。是名菩
T0660_.16.0290a15: 薩不倨傲精進。善男子。菩薩摩訶薩。能成就
T0660_.16.0290a16: 此十種法故得精進圓滿
T0660_.16.0290a17: 復次善男子。菩薩成就十種法得靜慮圓滿。
T0660_.16.0290a18: 何等爲十。一者積集福徳。二者能多厭離。三
T0660_.16.0290a19: 者勤修精進。四者具足多聞。五者得不顛倒
T0660_.16.0290a20: 勤修領受。六者法隨法行。七者成利根性。八
T0660_.16.0290a21: 者得心善巧。九者得奢摩他毘鉢舍那善巧。
T0660_.16.0290a22: 十者得不執著。云何菩薩積集福徳。謂諸菩
T0660_.16.0290a23: 薩愛樂大乘。復能積集一切善根。所生之處
T0660_.16.0290a24: 攝善知識。而能修習種種妙行。又常願生大
T0660_.16.0290a25: 婆羅門家。刹帝利家。大居士家。所生之處恒
T0660_.16.0290a26: 得正信。由是因縁増長無量廣大善根。爲常
T0660_.16.0290a27: 不離善知識故。善知識者。所謂諸佛一切菩
T0660_.16.0290a28: 薩。由是菩薩。串習善根増長熾盛。觀察世間
T0660_.16.0290a29: 苦惱逼迫。衆病所集愚暗所蔽無所安住。何
T0660_.16.0290b01: 以故。以欲因縁故。云何菩薩能多厭離。謂諸
T0660_.16.0290b02: 菩薩由前因縁。我今不應於此世間行於貪
T0660_.16.0290b03: 欲。以彼貪欲但由妄情分別生故。諸佛廣説
T0660_.16.0290b04: 一切貪欲種種過患。所謂欲如尖摽如鑹如
T0660_.16.0290b05: 劍亦如利刀。又如毒蛇。如水聚沫。如肉腐敗
T0660_.16.0290b06: 臭穢可惡。由是菩薩起厭離心。剃除鬚髮而
T0660_.16.0290b07: 披法服出家正信趣於非家。云何菩薩勤修
T0660_.16.0290b08: 精進。謂此菩薩既出家已發大精進。未得令
T0660_.16.0290b09: 得。未解令解。未證令證。云何菩薩具足多聞。
T0660_.16.0290b10: 謂此菩薩由前因縁多聞領受。於世俗諦及
T0660_.16.0290b11: 勝義諦深妙理中善能宣説。云何菩薩得不
T0660_.16.0290b12: 顛倒勤修領受。謂此菩薩於諸諦理領納於
T0660_.16.0290b13: 心。精勤修習無倒善巧。云何菩薩法隨法
T0660_.16.0290b14: 行。謂此菩薩得善巧已法隨法行。所謂正語
T0660_.16.0290b15: 正業正命正思惟正精進正念正定正見。是
T0660_.16.0290b16: 爲菩薩修習道支。云何菩薩而得利根。謂此
T0660_.16.0290b17: 菩薩習道支已。利根明悟能正了知。菩薩由
T0660_.16.0290b18: 此安住寂靜。遠離執著一切憒閙不樂多言。
T0660_.16.0290b19: 復能捨離欲尋恚尋害尋及不死尋。遠離眷
T0660_.16.0290b20: 屬名稱利養。云何菩薩得心善巧。謂此菩薩
T0660_.16.0290b21: 由前因縁。得心善巧身常寂靜。觀察其心於
T0660_.16.0290b22: 善不善及與無記。自念我今心住何性。若住
T0660_.16.0290b23: 勝善清淨心生信樂歡喜。云何勝善。謂三十
T0660_.16.0290b24: 七菩提分法。若住不善應當厭離。發起精進
T0660_.16.0290b25: 便能永斷諸不善法。云何名爲諸不善法。謂
T0660_.16.0290b26: 貪瞋癡。貪有三種。謂上中下。云何上貪。謂
T0660_.16.0290b27: 此貪欲遍滿身心。隨順下劣心常染著。於一
T0660_.16.0290b28: 切時無有慚愧。云何無慚。謂貪欲者恒起思
T0660_.16.0290b29: 惟尋求欲境。心生愛重耽著讃美。是名無慚。
T0660_.16.0290c01: 云何無愧。謂貪欲者爲欲因縁。能於父母及
T0660_.16.0290c02: 餘尊者起於諍論。輕欺損害重彼貪欲。是名
T0660_.16.0290c03: 無愧。謂貪欲者由是因縁生於惡處。是故
T0660_.16.0290c04: 説名増上貪欲。云何中貪。謂貪欲者。行貪欲
T0660_.16.0290c05: 已即生厭離。起變悔心不復隨順。是名中貪。
T0660_.16.0290c06: 云何下貪。謂貪欲者起貪欲時。或摩觸身纔
T0660_.16.0290c07: 共語言。或時見已欲心便息。是名下貪。所有
T0660_.16.0290c08: 一切活命資具。心若執著總説名貪。云何名
T0660_.16.0290c09: 瞋。是瞋應知亦有三種。謂上中下。云何上
T0660_.16.0290c10: 瞋。謂瞋恚者起種種瞋。於五無間隨造一業。
T0660_.16.0290c11: 或謗正法。謗正法者。其罪過彼五無間業。數
T0660_.16.0290c12: 分不及。迦羅分不及。乃至計喩鄔波尼殺曇
T0660_.16.0290c13: 分亦所不及。由是因縁生捺洛迦。若生人中
T0660_.16.0290c14: 形貌慘黒眼目恒赤。爲人暴惡常行損害。由
T0660_.16.0290c15: 是因縁生捺洛迦。是名上瞋。云何中瞋。謂瞋
T0660_.16.0290c16: 恚者造罪業已。速能改悔即起對除。是名中
T0660_.16.0290c17: 瞋。云何下瞋。謂瞋恚者由起瞋故出麁惡言
T0660_.16.0290c18: 輕調譏嫌集不善業。經一刹那及一臘縛一牟
T0660_.16.0290c19: 呼栗多。即能改悔修習對除。是名下瞋。是
T0660_.16.0290c20: 癡應知亦有三種。謂上中下。云何上癡。謂愚
T0660_.16.0290c21: 癡者恒住貪瞋曾無憂悔。是名上癡。云何中
T0660_.16.0290c22: 癡。謂愚癡者起少不善。即能於彼梵行者前
T0660_.16.0290c23: 發露懺悔。不見惡業可受重故。是名中癡。
T0660_.16.0290c24: 云何下癡。謂愚癡者於佛所制非性戒中少
T0660_.16.0290c25: 有毀犯。或一二三便能捨離。是名下癡。菩薩
T0660_.16.0290c26: 於彼貪瞋癡法。皆能遮止由心善巧。得善巧
T0660_.16.0290c27: 已終無喜樂於彼染著。何以故。得心善巧故。
T0660_.16.0290c28: 若住無記即勤觀察惟起正念。云何無記。謂
T0660_.16.0290c29: 起心時心不在内亦不在外。非住於善非住
T0660_.16.0291a01: 不善。不住毘鉢舍那亦復不住於奢摩他。而
T0660_.16.0291a02: 心下劣引起睡眠。令心昧略。猶如士夫極重
T0660_.16.0291a03: 睡眠初覺之時根識惛昧不能明了。住無記
T0660_.16.0291a04: 心亦復如是。以無記心不明了故。菩薩於中
T0660_.16.0291a05: 心精勇鋭安住歡喜。是名菩薩得心善巧。云
T0660_.16.0291a06: 何菩薩得奢摩他毘鉢舍那善巧。謂此菩薩
T0660_.16.0291a07: 心善巧已。觀察諸法如幻如夢。思惟諸法此
T0660_.16.0291a08: 是善法。此非善法。此出離法。此不出離法。謂
T0660_.16.0291a09: 諸菩薩觀一切法皆依於心。心爲自性。心爲
T0660_.16.0291a10: 上首。能攝受心。善調伏心。善了知心。故能攝
T0660_.16.0291a11: 此一切諸法。既善調伏又善了知。由此因縁
T0660_.16.0291a12: 便能修習奢摩他法。如是繋心如是止心及
T0660_.16.0291a13: 安住心。勤修如是奢摩他故。便能安住心一
T0660_.16.0291a14: 境性。菩薩住心一境性已。入定觀察得離生
T0660_.16.0291a15: 喜樂。心得喜已。遠離欲界惡不善法及有尋
T0660_.16.0291a16: 有伺。是名修行住初靜慮。又離尋伺不味喜
T0660_.16.0291a17: 樂。觀無常已出初靜慮。住内等淨得定生
T0660_.16.0291a18: 喜樂。是名菩薩入第二靜慮。次厭離喜及觀
T0660_.16.0291a19: 苦已。住捨正念正知及樂心安正受。佛説成
T0660_.16.0291a20: 就住捨念樂入第三靜慮修行而住。作空解
T0660_.16.0291a21: 已入第四靜慮。便捨我執。捨我執故。苦樂亦
T0660_.16.0291a22: 斷。憂喜滅故。住不苦樂捨念清淨。是名修習
T0660_.16.0291a23: 第四靜慮。又菩薩觀身與虚空等。既信解已。
T0660_.16.0291a24: 捨諸色想。滅有對想。離種種想。捨色想故。滅
T0660_.16.0291a25: 有對想。離異想故。入無邊空。是謂修習空無
T0660_.16.0291a26: 邊處。超過一切空無邊已。有識等生入無邊
T0660_.16.0291a27: 識。是謂修住識無邊處。超過一切識無邊已。
T0660_.16.0291a28: 入無所有。是謂修住無所有處。超無所有修
T0660_.16.0291a29: 習而住非想非非想處。又諸菩薩遠離能縁
T0660_.16.0291b01: 想受心故。名住滅定。雖入彼定終不樂著。出
T0660_.16.0291b02: 彼定已與慈心倶。捨怨憎心遠損害想。廣大
T0660_.16.0291b03: 無量平等無二極善修習。於一方面意解遍
T0660_.16.0291b04: 滿入定而住。諸餘三方四維上下周遍世間
T0660_.16.0291b05: 與悲心倶。捨怨憎心離損害意。廣大無量平
T0660_.16.0291b06: 等無二極善修習。於一方面無邊世界。意解
T0660_.16.0291b07: 遍滿入定而住。諸餘三方四維上下周遍世
T0660_.16.0291b08: 間。菩薩與喜心倶。捨怨憎心離損害意。廣大
T0660_.16.0291b09: 無量平等無二極善修習。於一方面意解周
T0660_.16.0291b10: 遍入定而住。諸餘三方四維上下周遍世間。
T0660_.16.0291b11: 菩薩與捨心倶。離怨憎心捨損害意。廣大無
T0660_.16.0291b12: 量平等無二極善修習。於一方面意解周遍
T0660_.16.0291b13: 入定而住。諸餘三方四維上下周遍世間。云
T0660_.16.0291b14: 何菩薩得不執著。謂此菩薩得五神通亦不
T0660_.16.0291b15: 執著。常能希求菩提資糧諸法圓滿。善男子。
T0660_.16.0291b16: 菩薩摩訶薩。成就此十種法故。得靜慮圓滿
T0660_.16.0291b17: 復次善男子。菩薩成就十種法得般若圓滿。
T0660_.16.0291b18: 何等爲十。一者無我善巧。二者業果善巧。三
T0660_.16.0291b19: 者有爲善巧。四者生死流轉善巧。五者捨離
T0660_.16.0291b20: 生死善巧。六者得二乘善巧。七者大乘善巧。
T0660_.16.0291b21: 八者捨離魔業善巧。九者得不顛倒般若。十
T0660_.16.0291b22: 者得無等般若。善男子。云何菩薩得無我善
T0660_.16.0291b23: 巧。謂諸菩薩。學般若故能正觀色受想行識。
T0660_.16.0291b24: 觀察色時生不可得。集不可得。滅不可得。如
T0660_.16.0291b25: 是觀察受想行識生集滅法倶不可得。以勝
T0660_.16.0291b26: 義中不可得故非於世俗。勝義世俗諸法自
T0660_.16.0291b27: 性。但有言説實無可得。由是因縁菩薩長時
T0660_.16.0291b28: 不捨精進。爲欲利益諸有情故如救頭然。由
T0660_.16.0291b29: 是菩薩得無我善巧。云何菩薩得業果善巧。
T0660_.16.0291c01: 謂諸菩薩如是思惟。一切世間自性皆空。如
T0660_.16.0291c02: 戲場處健達縛城。一切有情雖非實有然執
T0660_.16.0291c03: 著我。由是不能通達聖道。是諸有情如是思
T0660_.16.0291c04: 惟。若無有我。及無有情命者生者意生士夫。
T0660_.16.0291c05: 若補特伽羅摩納縛迦。若養育者。即無善惡
T0660_.16.0291c06: 業異熟果體性可得。以正般若如實了知。是
T0660_.16.0291c07: 名菩薩得業果善巧。云何菩薩得有爲善巧。
T0660_.16.0291c08: 謂諸菩薩以正般若了知一切諸有爲法。如
T0660_.16.0291c09: 是思惟。諸有爲法念念遷謝無久住相。猶如
T0660_.16.0291c10: 危露譬若瀑流。云何如是法中。而生貪著即
T0660_.16.0291c11: 懷憂惱。若起執著易壞諸法。何名智者。由是
T0660_.16.0291c12: 因縁於滅壞法不樂執著起厭離心。是名菩
T0660_.16.0291c13: 薩得有爲善巧。云何菩薩得生死流轉善巧。
T0660_.16.0291c14: 謂諸菩薩如是思惟。一切世間無明所覆。常
T0660_.16.0291c15: 處生死爲愛羂縛。由愛爲因而生於取。由取
T0660_.16.0291c16: 爲因生善惡業。由生業故令有相續。由有爲
T0660_.16.0291c17: 因而起於生。由生爲因故有老死憂悲苦惱。
T0660_.16.0291c18: 衆苦集故如是展轉相續不斷。如汲灌輪上
T0660_.16.0291c19: 下迴轉。生死相續亦復如是。由此菩薩以
T0660_.16.0291c20: 正般若如實了知。是名菩薩得生死流轉善
T0660_.16.0291c21: 巧。云何菩薩得捨離生死善巧。謂諸菩薩如
T0660_.16.0291c22: 是思惟。離無明故不著諸行。捨諸行故則無
T0660_.16.0291c23: 有愛。遠離愛故則無有取。能離取故有不相
T0660_.16.0291c24: 續。捨彼有故則無有生。能離生故永斷老死
T0660_.16.0291c25: 憂悲苦惱。由是菩薩以正般若如實了知。是
T0660_.16.0291c26: 名菩薩得捨離生死善巧。云何菩薩得二乘
T0660_.16.0291c27: 善巧。謂諸菩薩如是思惟。此法得能預流一
T0660_.16.0291c28: 來及不還果阿羅漢故。永盡諸漏斷諸結習
T0660_.16.0291c29: 無復相續。生死流轉遊履涅槃。思惟此法得
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_.16.0292b01:
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: 有花果。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: 根性成熟。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: 未得菩提心。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
T0660_.16.0288a02: 金銀末尼眞珠珂貝珊瑚璧玉吠琉璃寶及資
T0660_.16.0288a03: 身具而寄菩薩。菩薩受時獨一無二雖無忌
T0660_.16.0288a04: 憚。菩薩於彼終無惡思而輒受用。又復菩薩
T0660_.16.0288a05: 執知衆事。若窣堵波物。若四方僧物及僧祇
T0660_.16.0288a06: 等物。於諸物中亦不受用。何以故。由世尊説。
T0660_.16.0288a07: 若他飮食資生之具一切物等。他不與時皆
T0660_.16.0288a08: 不應用。菩薩如是起思惟已。寧自割身肉而
T0660_.16.0288a09: 自食之。然於他物終無侵犯。是名菩薩怖見
T0660_.16.0288a10: 他物。云何菩薩誓願堅固。所謂菩薩若爲惡
T0660_.16.0288a11: 魔及魔天衆。以諸妙欲來嬈菩薩令起貪愛。
T0660_.16.0288a12: 菩薩於彼心無惑著而不生退。是名菩薩誓
T0660_.16.0288a13: 願堅固。云何菩薩於淨尸羅心無所著。謂諸
T0660_.16.0288a14: 菩薩善護禁戒終不起心。以此尸羅令我生
T0660_.16.0288a15: 天及王等家。是名菩薩於淨尸羅心無所著。
T0660_.16.0288a16: 云何菩薩三輪清淨。謂諸菩薩於身口意
T0660_.16.0288a17: 皆得清淨。云何身得清淨謂身所有一切惡
T0660_.16.0288a18: 行皆得永離。何者是身惡行。所謂殺生及不
T0660_.16.0288a19: 與取欲邪行業。常遠離故。是名身得清淨。云
T0660_.16.0288a20: 何菩薩語得清淨。謂語惡行皆得永離。何者
T0660_.16.0288a21: 是語惡行。謂虚誑離間麁惡雜穢等語。常遠
T0660_.16.0288a22: 離故。是名語得清淨。云何菩薩意得清淨。謂
T0660_.16.0288a23: 意所有一切惡行皆得永離。何者是意惡行。
T0660_.16.0288a24: 謂貪染瞋恚邪見。皆遠離故。是名意得清淨。
T0660_.16.0288a25: 是名菩薩三輪戒淨。善男子。菩薩摩訶薩成
T0660_.16.0288a26: 就此十種法。得尸羅圓滿
T0660_.16.0288a27: ＊佛説寶雨經卷第一
T0660_.16.0288a28:
T0660_.16.0288a29:
T0660_.16.0288b01:
T0660_.16.0288b02:
T0660_.16.0288b03:
T0660_.16.0288b04: ＊唐天竺三藏達摩流支譯
T0660_.16.0288b05: 復次善男子。菩薩摩訶薩成就十種法得忍
T0660_.16.0288b06: 圓滿。何等爲十。一者内忍圓滿。二者外忍圓
T0660_.16.0288b07: 滿。三者法忍圓滿。四者隨佛教忍圓滿。五者
T0660_.16.0288b08: 無分限忍圓滿。六者無分別忍圓滿。七者不
T0660_.16.0288b09: 待事忍圓滿。八者無恚忍圓滿。九者悲忍圓
T0660_.16.0288b10: 滿。十者誓願忍圓滿。云何菩薩内忍圓滿。善
T0660_.16.0288b11: 男子。謂諸菩薩於内所有憂悲苦惱。能安忍
T0660_.16.0288b12: 住心無逼迫。是名菩薩内忍圓滿。云何菩薩
T0660_.16.0288b13: 外忍圓滿。善男子。謂諸菩薩聞他麁言罵詈
T0660_.16.0288b14: 毀呰父母親屬阿遮利耶鄔波馱耶。及聞誹
T0660_.16.0288b15: 謗佛法僧寶。菩薩聞已不起瞋恨反報毀呰。
T0660_.16.0288b16: 亦不爲彼瞋恚隨眠之所隨逐。堪忍彼惱能
T0660_.16.0288b17: 安隱住。是名菩薩外忍圓滿。云何菩薩法忍
T0660_.16.0288b18: 圓滿。謂諸菩薩於佛所説素怛纜中一切甚深
T0660_.16.0288b19: 微妙法義。無來無去自性寂靜。離分別取自
T0660_.16.0288b20: 性涅槃。菩薩聞已不驚不怖。作是思惟。我若
T0660_.16.0288b21: 不了諸深妙法。終不能得阿耨多羅三藐三
T0660_.16.0288b22: 菩提。由是因縁攝取諸法。思惟修習心生信
T0660_.16.0288b23: 解是名菩薩法忍圓滿。云何菩薩隨佛教忍
T0660_.16.0288b24: 圓滿。謂諸菩薩若起瞋恚爲損害時。菩薩自
T0660_.16.0288b25: 應如是思惟。而此瞋恚從何而起從何而滅。
T0660_.16.0288b26: 是誰所起云何而起有所縁耶。菩薩如是思
T0660_.16.0288b27: 惟。彼能起之因了不可得。能滅之因亦不可
T0660_.16.0288b28: 得。能起既無所起非有。乃至所縁皆不可得。
T0660_.16.0288b29: 由是菩薩安忍而住瞋無縁起。是名菩薩隨
T0660_.16.0288c01: 佛教忍圓滿。云何菩薩無分限忍圓滿。謂諸
T0660_.16.0288c02: 菩薩非晝分忍夜分不忍。非夜分忍晝分不
T0660_.16.0288c03: 忍。非自國忍他國不忍。非他國忍自國不忍。
T0660_.16.0288c04: 非於名聞者忍無名聞者不忍。非於無名聞
T0660_.16.0288c05: 者忍有名聞者不忍。由是菩薩於一切時及
T0660_.16.0288c06: 一切國名聞有無皆悉能忍。是名菩薩無分
T0660_.16.0288c07: 限忍圓滿。云何菩薩無分別忍圓滿。謂諸菩
T0660_.16.0288c08: 薩非惟父母妻子親屬於是處忍餘所不忍。
T0660_.16.0288c09: 是故菩薩下至旃荼羅等亦能行忍。是名菩
T0660_.16.0288c10: 薩無分別忍圓滿。云何菩薩不待事忍圓滿。
T0660_.16.0288c11: 謂諸菩薩修忍辱時。不爲財物。不爲驚怖。不
T0660_.16.0288c12: 爲行恩。不爲順世及羞恥故。如是菩薩自性
T0660_.16.0288c13: 常忍。是名菩薩不待事忍圓滿。云何菩薩得
T0660_.16.0288c14: 無恚忍圓滿。謂諸菩薩設未遇彼瞋恚因縁。
T0660_.16.0288c15: 及未遇他瞋心常安忍。若遇因縁及遇他瞋。
T0660_.16.0288c16: 或復輕欺拳打手搏刀杖損害麁言毀責。菩
T0660_.16.0288c17: 薩遇已作是思惟。被輕毀業是我所造我今
T0660_.16.0288c18: 應受。定非父母親屬所造。是故我今歡喜
T0660_.16.0288c19: 忍受。亦非内外地界所受。水火風界亦復如
T0660_.16.0288c20: 是。菩薩由是無倒觀察。遇因縁時於瞋不瞋
T0660_.16.0288c21: 二倶能忍。是名菩薩得無恚忍圓滿。云何菩
T0660_.16.0288c22: 薩悲忍圓滿。謂諸菩薩。於彼貧苦一切有情。
T0660_.16.0288c23: 爲作君主若王小王。有大財寶多諸資具。若
T0660_.16.0288c24: 爲一切貧苦有情。罵詈呵責惱亂之時。終無
T0660_.16.0288c25: 恚恨損害之心。亦不自高現主威勢。但起思
T0660_.16.0288c26: 惟。此諸有情是我所攝。我應養育而守護之。
T0660_.16.0288c27: 由是菩薩不生損害。以是因縁起大悲心忍
T0660_.16.0288c28: 受安住。是名菩薩悲忍圓滿。云何菩薩誓願
T0660_.16.0288c29: 忍圓滿。謂諸菩薩如是思惟。我曾於彼一切
T0660_.16.0289a01: 如來應正等覺所。作師子吼誓修菩提。成正
T0660_.16.0289a02: 覺已於生死海煩惱泥中。濟拔一切諸有情
T0660_.16.0289a03: 等。菩薩由是不生瞋惱。是故我應精勤修習。
T0660_.16.0289a04: 爲拔濟故。爲成熟故。爲欲調伏安樂有情。若
T0660_.16.0289a05: 自起瞋及損害彼即不含容。云何而能生於
T0660_.16.0289a06: 悲忍拔濟有情。善男子。如有良醫善能針
T0660_.16.0289a07: 療見有衆生患目瞖者。作是思惟。我應愍
T0660_.16.0289a08: 彼爲除眼瞖令無暗障。爾時良醫起思惟
T0660_.16.0289a09: 已自患眼暗。善男子。汝意云何。而此醫師堪
T0660_.16.0289a10: 能療彼有情眼瞖除暗障不。止蓋菩薩白佛
T0660_.16.0289a11: 言不也世尊。佛告止蓋菩薩言。善男子。菩薩
T0660_.16.0289a12: 亦爾作是思惟。我今不應以般若針斷世
T0660_.16.0289a13: 間＊瞖。由自心有無明暗障。如何能滅他無
T0660_.16.0289a14: 明惑。由是因縁。終不損害修忍安住。是名菩
T0660_.16.0289a15: 薩得誓願忍圓滿。善男子。菩薩成就此十種
T0660_.16.0289a16: 法得忍圓滿
T0660_.16.0289a17: 復次善男子。菩薩成就十種法得精進圓滿。
T0660_.16.0289a18: 何等爲十。一者如金剛精進。二者得無逮精
T0660_.16.0289a19: 進。三者離二邊精進。四者廣大精進。五者熾
T0660_.16.0289a20: 盛精進。六者性常精進。七者清淨精進。八者
T0660_.16.0289a21: 不共精進。九者不輕賤精進。十者不倨傲精
T0660_.16.0289a22: 進。善男子。云何如金剛精進。謂諸菩薩發起
T0660_.16.0289a23: 精進。勤修而住諸有情界。未涅槃者令證涅
T0660_.16.0289a24: 槃。未得度者令其得度。未解脱者令得解脱。
T0660_.16.0289a25: 未安隱者令得安隱。未現等覺者令現等覺。
T0660_.16.0289a26: 菩薩如是勤修而住。爾時天魔伺求其短將
T0660_.16.0289a27: 欲破壞。至菩薩所作如是言。善男子。汝勿作
T0660_.16.0289a28: 此勤苦精進。何以故。我曾如是發起精進。勤
T0660_.16.0289a29: 修而住諸有情界。未涅槃者令證涅槃。未得
T0660_.16.0289b01: 度者皆令得度。未解脱者令得解脱。未安隱
T0660_.16.0289b02: 者令得安隱。未現等覺者令現等覺。如此精
T0660_.16.0289b03: 進誑惑愚夫。皆爲虚妄非眞實法。善男子。如
T0660_.16.0289b04: 是勤修起精進者。我未曾見一有情能於阿
T0660_.16.0289b05: 耨多羅三藐三菩提而現等覺。善男子。我知
T0660_.16.0289b06: 無量倶胝有情。皆能證入二乘涅槃。善男子。
T0660_.16.0289b07: 汝徒精進求虚妄法。速捨是心離諸苦惱。爾
T0660_.16.0289b08: 時菩薩作是思惟。決定是魔惱壞於我。菩薩
T0660_.16.0289b09: 悟已知是魔説而告之言。汝惡思惟欲破壞
T0660_.16.0289b10: 我。汝但自憂勿憂我事。世尊已説。魔羅波旬
T0660_.16.0289b11: 一切世間各隨逐業。若自若共而感生處。魔
T0660_.16.0289b12: 羅汝今亦隨逐業。亦自亦共而感生處。汝應
T0660_.16.0289b13: 如是隨業而往。莫惱亂我無義利故。又於
T0660_.16.0289b14: 長夜自受苦惱。爾時魔羅情智狹劣。自生慚
T0660_.16.0289b15: 恥即捨惡自隱沒不現。由是菩薩。若一切魔
T0660_.16.0289b16: 王及諸魔衆來惱亂時。欲求其短故相破壞。
T0660_.16.0289b17: 而菩薩心終不傾動。無下勇捍堅固不退。
T0660_.16.0289b18: 是名菩薩如金剛精進。善男子。云何菩薩得
T0660_.16.0289b19: 無逮精進。謂諸菩薩發起如是種種精進。諸
T0660_.16.0289b20: 餘菩薩雖復久遠積集淨業安住眞性終不及
T0660_.16.0289b21: 此發起種種精進菩薩。數分不及。迦羅等分
T0660_.16.0289b22: 乃至計喩及鄔波尼殺曇分亦不能及。何況
T0660_.16.0289b23: 一切聲聞縁覺。是中菩薩發心精進力。能攝
T0660_.16.0289b24: 取一切佛法。復能捨離一切罪業諸不善法。
T0660_.16.0289b25: 是名菩薩得無逮精進。云何菩薩離二邊精
T0660_.16.0289b26: 進。謂諸菩薩常起精進不増不減。何以故。以
T0660_.16.0289b27: 極増上生倨傲故。以極下劣生懈怠故。是故
T0660_.16.0289b28: 精進常不増減。是名菩薩離二邊精進。云何
T0660_.16.0289b29: 菩薩廣大精進。謂諸菩薩發起精進。願我如
T0660_.16.0289c01: 是當得如來妙色端嚴。諸佛所有無見頂相。
T0660_.16.0289c02: 圓光隨好微妙具足。又復發起如是精進。願
T0660_.16.0289c03: 我當得無量無礙諸佛大智。及大威徳勝義
T0660_.16.0289c04: 性等。是名菩薩廣大精進。善男子。云何菩薩
T0660_.16.0289c05: 熾盛精進。謂諸菩薩發起精進。永離一切塵
T0660_.16.0289c06: 垢過患。如末尼珠及紫金等。遠離一切塵垢
T0660_.16.0289c07: 過患。光明炫曜殊妙赫奕。菩薩精進如是熾
T0660_.16.0289c08: 盛。永離一切塵垢過患。何者名爲精進塵垢。
T0660_.16.0289c09: 何者名爲精進過患。所謂惰怠嬾惰。不節飮
T0660_.16.0289c10: 食。不自知量。非理作意。起惡思惟。如是説名
T0660_.16.0289c11: 精進塵垢。亦名過患。菩薩精進永能捨離。是
T0660_.16.0289c12: 故精進清淨無垢鮮白熾盛無復過患。是名
T0660_.16.0289c13: 菩薩熾盛精進。云何菩薩性恒精進。謂諸菩
T0660_.16.0289c14: 薩於諸威儀能常發起種種精進。性恒勤勇
T0660_.16.0289c15: 無休廢時。若身若心曾無懈倦。是名菩薩性
T0660_.16.0289c16: 恒精進。云何菩薩清淨精進。謂諸菩薩發起
T0660_.16.0289c17: 如是恒常精進。所有衆罪諸不善法無利益
T0660_.16.0289c18: 事。障礙於道乃至微細極小不善一念惡心
T0660_.16.0289c19: 亦不發起。況復廣大諸不善法。是故菩薩皆
T0660_.16.0289c20: 悉除斷順涅槃理。聖道資糧趣菩提分。如是
T0660_.16.0289c21: 善法菩薩修習令増長廣大圓滿菩提。是名
T0660_.16.0289c22: 菩薩清淨精進。云何菩薩不共精進。謂諸菩
T0660_.16.0289c23: 薩如是思惟。設使十方殑伽沙界。火聚遍滿
T0660_.16.0289c24: 如阿鼻獄過彼世界。有一衆生受諸苦惱。無
T0660_.16.0289c25: 歸無依及無怙恃。菩薩哀愍彼一有情。度猛
T0660_.16.0289c26: 火聚往彼教化尚不辭勞。況多有惱而不救
T0660_.16.0289c27: 濟。菩薩如是大悲精進。外道二乘所不能及。
T0660_.16.0289c28: 是名菩薩不共精進。云何菩薩不輕賤精進。
T0660_.16.0289c29: 謂諸菩薩終不起心。以我精進微弱下劣及
T0660_.16.0290a01: 懈怠故。修習菩提自謂難得。又復不作如是
T0660_.16.0290a02: 思惟。我亦不能荷擔。如是於無量劫及千萬
T0660_.16.0290a03: 劫積集苦行。如救頭然方證菩提。不作如是
T0660_.16.0290a04: 退屈之心。由是菩薩發如是心。所有過去如
T0660_.16.0290a05: 來應正等覺。現在如來應正等覺。未來如來
T0660_.16.0290a06: 應正等覺。彼諸如來於無量劫精進修行皆
T0660_.16.0290a07: 現等覺。由是諸佛非不多時修行精進。得有
T0660_.16.0290a08: 如是現正等覺。我亦如是理應多劫修種種
T0660_.16.0290a09: 行。當得阿耨多羅三藐三菩提。以三世如來
T0660_.16.0290a10: 同行精進已成佛故。又我寧爲一切有情。精
T0660_.16.0290a11: 勤修習而處地獄。終不爲己修行精進而證
T0660_.16.0290a12: 涅槃。是名菩薩不輕賤精進。云何菩薩不倨
T0660_.16.0290a13: 傲精進。謂此菩薩起精進時。終不味著自倨
T0660_.16.0290a14: 輕他。誰有智者希他恩念而行精進。是名菩
T0660_.16.0290a15: 薩不倨傲精進。善男子。菩薩摩訶薩。能成就
T0660_.16.0290a16: 此十種法故得精進圓滿
T0660_.16.0290a17: 復次善男子。菩薩成就十種法得靜慮圓滿。
T0660_.16.0290a18: 何等爲十。一者積集福徳。二者能多厭離。三
T0660_.16.0290a19: 者勤修精進。四者具足多聞。五者得不顛倒
T0660_.16.0290a20: 勤修領受。六者法隨法行。七者成利根性。八
T0660_.16.0290a21: 者得心善巧。九者得奢摩他毘鉢舍那善巧。
T0660_.16.0290a22: 十者得不執著。云何菩薩積集福徳。謂諸菩
T0660_.16.0290a23: 薩愛樂大乘。復能積集一切善根。所生之處
T0660_.16.0290a24: 攝善知識。而能修習種種妙行。又常願生大
T0660_.16.0290a25: 婆羅門家。刹帝利家。大居士家。所生之處恒
T0660_.16.0290a26: 得正信。由是因縁増長無量廣大善根。爲常
T0660_.16.0290a27: 不離善知識故。善知識者。所謂諸佛一切菩
T0660_.16.0290a28: 薩。由是菩薩。串習善根増長熾盛。觀察世間
T0660_.16.0290a29: 苦惱逼迫。衆病所集愚暗所蔽無所安住。何
T0660_.16.0290b01: 以故。以欲因縁故。云何菩薩能多厭離。謂諸
T0660_.16.0290b02: 菩薩由前因縁。我今不應於此世間行於貪
T0660_.16.0290b03: 欲。以彼貪欲但由妄情分別生故。諸佛廣説
T0660_.16.0290b04: 一切貪欲種種過患。所謂欲如尖摽如鑹如
T0660_.16.0290b05: 劍亦如利刀。又如毒蛇。如水聚沫。如肉腐敗
T0660_.16.0290b06: 臭穢可惡。由是菩薩起厭離心。剃除鬚髮而
T0660_.16.0290b07: 披法服出家正信趣於非家。云何菩薩勤修
T0660_.16.0290b08: 精進。謂此菩薩既出家已發大精進。未得令
T0660_.16.0290b09: 得。未解令解。未證令證。云何菩薩具足多聞。
T0660_.16.0290b10: 謂此菩薩由前因縁多聞領受。於世俗諦及
T0660_.16.0290b11: 勝義諦深妙理中善能宣説。云何菩薩得不
T0660_.16.0290b12: 顛倒勤修領受。謂此菩薩於諸諦理領納於
T0660_.16.0290b13: 心。精勤修習無倒善巧。云何菩薩法隨法
T0660_.16.0290b14: 行。謂此菩薩得善巧已法隨法行。所謂正語
T0660_.16.0290b15: 正業正命正思惟正精進正念正定正見。是
T0660_.16.0290b16: 爲菩薩修習道支。云何菩薩而得利根。謂此
T0660_.16.0290b17: 菩薩習道支已。利根明悟能正了知。菩薩由
T0660_.16.0290b18: 此安住寂靜。遠離執著一切憒閙不樂多言。
T0660_.16.0290b19: 復能捨離欲尋恚尋害尋及不死尋。遠離眷
T0660_.16.0290b20: 屬名稱利養。云何菩薩得心善巧。謂此菩薩
T0660_.16.0290b21: 由前因縁。得心善巧身常寂靜。觀察其心於
T0660_.16.0290b22: 善不善及與無記。自念我今心住何性。若住
T0660_.16.0290b23: 勝善清淨心生信樂歡喜。云何勝善。謂三十
T0660_.16.0290b24: 七菩提分法。若住不善應當厭離。發起精進
T0660_.16.0290b25: 便能永斷諸不善法。云何名爲諸不善法。謂
T0660_.16.0290b26: 貪瞋癡。貪有三種。謂上中下。云何上貪。謂
T0660_.16.0290b27: 此貪欲遍滿身心。隨順下劣心常染著。於一
T0660_.16.0290b28: 切時無有慚愧。云何無慚。謂貪欲者恒起思
T0660_.16.0290b29: 惟尋求欲境。心生愛重耽著讃美。是名無慚。
T0660_.16.0290c01: 云何無愧。謂貪欲者爲欲因縁。能於父母及
T0660_.16.0290c02: 餘尊者起於諍論。輕欺損害重彼貪欲。是名
T0660_.16.0290c03: 無愧。謂貪欲者由是因縁生於惡處。是故
T0660_.16.0290c04: 説名増上貪欲。云何中貪。謂貪欲者。行貪欲
T0660_.16.0290c05: 已即生厭離。起變悔心不復隨順。是名中貪。
T0660_.16.0290c06: 云何下貪。謂貪欲者起貪欲時。或摩觸身纔
T0660_.16.0290c07: 共語言。或時見已欲心便息。是名下貪。所有
T0660_.16.0290c08: 一切活命資具。心若執著總説名貪。云何名
T0660_.16.0290c09: 瞋。是瞋應知亦有三種。謂上中下。云何上
T0660_.16.0290c10: 瞋。謂瞋恚者起種種瞋。於五無間隨造一業。
T0660_.16.0290c11: 或謗正法。謗正法者。其罪過彼五無間業。數
T0660_.16.0290c12: 分不及。迦羅分不及。乃至計喩鄔波尼殺曇
T0660_.16.0290c13: 分亦所不及。由是因縁生捺洛迦。若生人中
T0660_.16.0290c14: 形貌慘黒眼目恒赤。爲人暴惡常行損害。由
T0660_.16.0290c15: 是因縁生捺洛迦。是名上瞋。云何中瞋。謂瞋
T0660_.16.0290c16: 恚者造罪業已。速能改悔即起對除。是名中
T0660_.16.0290c17: 瞋。云何下瞋。謂瞋恚者由起瞋故出麁惡言
T0660_.16.0290c18: 輕調譏嫌集不善業。經一刹那及一臘縛一牟
T0660_.16.0290c19: 呼栗多。即能改悔修習對除。是名下瞋。是
T0660_.16.0290c20: 癡應知亦有三種。謂上中下。云何上癡。謂愚
T0660_.16.0290c21: 癡者恒住貪瞋曾無憂悔。是名上癡。云何中
T0660_.16.0290c22: 癡。謂愚癡者起少不善。即能於彼梵行者前
T0660_.16.0290c23: 發露懺悔。不見惡業可受重故。是名中癡。
T0660_.16.0290c24: 云何下癡。謂愚癡者於佛所制非性戒中少
T0660_.16.0290c25: 有毀犯。或一二三便能捨離。是名下癡。菩薩
T0660_.16.0290c26: 於彼貪瞋癡法。皆能遮止由心善巧。得善巧
T0660_.16.0290c27: 已終無喜樂於彼染著。何以故。得心善巧故。
T0660_.16.0290c28: 若住無記即勤觀察惟起正念。云何無記。謂
T0660_.16.0290c29: 起心時心不在内亦不在外。非住於善非住
T0660_.16.0291a01: 不善。不住毘鉢舍那亦復不住於奢摩他。而
T0660_.16.0291a02: 心下劣引起睡眠。令心昧略。猶如士夫極重
T0660_.16.0291a03: 睡眠初覺之時根識惛昧不能明了。住無記
T0660_.16.0291a04: 心亦復如是。以無記心不明了故。菩薩於中
T0660_.16.0291a05: 心精勇鋭安住歡喜。是名菩薩得心善巧。云
T0660_.16.0291a06: 何菩薩得奢摩他毘鉢舍那善巧。謂此菩薩
T0660_.16.0291a07: 心善巧已。觀察諸法如幻如夢。思惟諸法此
T0660_.16.0291a08: 是善法。此非善法。此出離法。此不出離法。謂
T0660_.16.0291a09: 諸菩薩觀一切法皆依於心。心爲自性。心爲
T0660_.16.0291a10: 上首。能攝受心。善調伏心。善了知心。故能攝
T0660_.16.0291a11: 此一切諸法。既善調伏又善了知。由此因縁
T0660_.16.0291a12: 便能修習奢摩他法。如是繋心如是止心及
T0660_.16.0291a13: 安住心。勤修如是奢摩他故。便能安住心一
T0660_.16.0291a14: 境性。菩薩住心一境性已。入定觀察得離生
T0660_.16.0291a15: 喜樂。心得喜已。遠離欲界惡不善法及有尋
T0660_.16.0291a16: 有伺。是名修行住初靜慮。又離尋伺不味喜
T0660_.16.0291a17: 樂。觀無常已出初靜慮。住内等淨得定生
T0660_.16.0291a18: 喜樂。是名菩薩入第二靜慮。次厭離喜及觀
T0660_.16.0291a19: 苦已。住捨正念正知及樂心安正受。佛説成
T0660_.16.0291a20: 就住捨念樂入第三靜慮修行而住。作空解
T0660_.16.0291a21: 已入第四靜慮。便捨我執。捨我執故。苦樂亦
T0660_.16.0291a22: 斷。憂喜滅故。住不苦樂捨念清淨。是名修習
T0660_.16.0291a23: 第四靜慮。又菩薩觀身與虚空等。既信解已。
T0660_.16.0291a24: 捨諸色想。滅有對想。離種種想。捨色想故。滅
T0660_.16.0291a25: 有對想。離異想故。入無邊空。是謂修習空無
T0660_.16.0291a26: 邊處。超過一切空無邊已。有識等生入無邊
T0660_.16.0291a27: 識。是謂修住識無邊處。超過一切識無邊已。
T0660_.16.0291a28: 入無所有。是謂修住無所有處。超無所有修
T0660_.16.0291a29: 習而住非想非非想處。又諸菩薩遠離能縁
T0660_.16.0291b01: 想受心故。名住滅定。雖入彼定終不樂著。出
T0660_.16.0291b02: 彼定已與慈心倶。捨怨憎心遠損害想。廣大
T0660_.16.0291b03: 無量平等無二極善修習。於一方面意解遍
T0660_.16.0291b04: 滿入定而住。諸餘三方四維上下周遍世間
T0660_.16.0291b05: 與悲心倶。捨怨憎心離損害意。廣大無量平
T0660_.16.0291b06: 等無二極善修習。於一方面無邊世界。意解
T0660_.16.0291b07: 遍滿入定而住。諸餘三方四維上下周遍世
T0660_.16.0291b08: 間。菩薩與喜心倶。捨怨憎心離損害意。廣大
T0660_.16.0291b09: 無量平等無二極善修習。於一方面意解周
T0660_.16.0291b10: 遍入定而住。諸餘三方四維上下周遍世間。
T0660_.16.0291b11: 菩薩與捨心倶。離怨憎心捨損害意。廣大無
T0660_.16.0291b12: 量平等無二極善修習。於一方面意解周遍
T0660_.16.0291b13: 入定而住。諸餘三方四維上下周遍世間。云
T0660_.16.0291b14: 何菩薩得不執著。謂此菩薩得五神通亦不
T0660_.16.0291b15: 執著。常能希求菩提資糧諸法圓滿。善男子。
T0660_.16.0291b16: 菩薩摩訶薩。成就此十種法故。得靜慮圓滿
T0660_.16.0291b17: 復次善男子。菩薩成就十種法得般若圓滿。
T0660_.16.0291b18: 何等爲十。一者無我善巧。二者業果善巧。三
T0660_.16.0291b19: 者有爲善巧。四者生死流轉善巧。五者捨離
T0660_.16.0291b20: 生死善巧。六者得二乘善巧。七者大乘善巧。
T0660_.16.0291b21: 八者捨離魔業善巧。九者得不顛倒般若。十
T0660_.16.0291b22: 者得無等般若。善男子。云何菩薩得無我善
T0660_.16.0291b23: 巧。謂諸菩薩。學般若故能正觀色受想行識。
T0660_.16.0291b24: 觀察色時生不可得。集不可得。滅不可得。如
T0660_.16.0291b25: 是觀察受想行識生集滅法倶不可得。以勝
T0660_.16.0291b26: 義中不可得故非於世俗。勝義世俗諸法自
T0660_.16.0291b27: 性。但有言説實無可得。由是因縁菩薩長時
T0660_.16.0291b28: 不捨精進。爲欲利益諸有情故如救頭然。由
T0660_.16.0291b29: 是菩薩得無我善巧。云何菩薩得業果善巧。
T0660_.16.0291c01: 謂諸菩薩如是思惟。一切世間自性皆空。如
T0660_.16.0291c02: 戲場處健達縛城。一切有情雖非實有然執
T0660_.16.0291c03: 著我。由是不能通達聖道。是諸有情如是思
T0660_.16.0291c04: 惟。若無有我。及無有情命者生者意生士夫。
T0660_.16.0291c05: 若補特伽羅摩納縛迦。若養育者。即無善惡
T0660_.16.0291c06: 業異熟果體性可得。以正般若如實了知。是
T0660_.16.0291c07: 名菩薩得業果善巧。云何菩薩得有爲善巧。
T0660_.16.0291c08: 謂諸菩薩以正般若了知一切諸有爲法。如
T0660_.16.0291c09: 是思惟。諸有爲法念念遷謝無久住相。猶如
T0660_.16.0291c10: 危露譬若瀑流。云何如是法中。而生貪著即
T0660_.16.0291c11: 懷憂惱。若起執著易壞諸法。何名智者。由是
T0660_.16.0291c12: 因縁於滅壞法不樂執著起厭離心。是名菩
T0660_.16.0291c13: 薩得有爲善巧。云何菩薩得生死流轉善巧。
T0660_.16.0291c14: 謂諸菩薩如是思惟。一切世間無明所覆。常
T0660_.16.0291c15: 處生死爲愛羂縛。由愛爲因而生於取。由取
T0660_.16.0291c16: 爲因生善惡業。由生業故令有相續。由有爲
T0660_.16.0291c17: 因而起於生。由生爲因故有老死憂悲苦惱。
T0660_.16.0291c18: 衆苦集故如是展轉相續不斷。如汲灌輪上
T0660_.16.0291c19: 下迴轉。生死相續亦復如是。由此菩薩以
T0660_.16.0291c20: 正般若如實了知。是名菩薩得生死流轉善
T0660_.16.0291c21: 巧。云何菩薩得捨離生死善巧。謂諸菩薩如
T0660_.16.0291c22: 是思惟。離無明故不著諸行。捨諸行故則無
T0660_.16.0291c23: 有愛。遠離愛故則無有取。能離取故有不相
T0660_.16.0291c24: 續。捨彼有故則無有生。能離生故永斷老死
T0660_.16.0291c25: 憂悲苦惱。由是菩薩以正般若如實了知。是
T0660_.16.0291c26: 名菩薩得捨離生死善巧。云何菩薩得二乘
T0660_.16.0291c27: 善巧。謂諸菩薩如是思惟。此法得能預流一
T0660_.16.0291c28: 來及不還果阿羅漢故。永盡諸漏斷諸結習
T0660_.16.0291c29: 無復相續。生死流轉遊履涅槃。思惟此法得
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: | 譯 |
| T0660_.16.0292a30: | 大白馬寺大徳沙門懷義監譯 |
| 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 |
| 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_.16.0292b33:
T0660_.16.0292b34:
T0660_.16.0292b35:
T0660_.16.0292c01:
T0660_.16.0292c02:
T0660_.16.0292c03:
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: 有花果。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: 根性成熟。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: 未得菩提心。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:
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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