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佛説佛母出生法藏般若波羅蜜多經 (No. 0228_ 施護譯 ) in Vol. 08 632 633 634 635 636 637 638 639 640 641 642 643 644 645 646 647 [行番号:有/無] [返り点:無/有] [CITE]
T0228_.08.0633a01: 切法皆不可量。須菩提。色受想行識不可數 T0228_.08.0633a02: 故。乃至一切法亦不可數。何以故。出過數分 T0228_.08.0633a03: 故。須菩提。色受想行識無等等故。乃至一切 T0228_.08.0633a04: 法亦無等等。何以故。如虚空平等故。一切法 T0228_.08.0633a05: 亦然 T0228_.08.0633a06: 復次須菩提。於汝意云何。虚空有心心數法 T0228_.08.0633a07: 不。須菩提言。不也世尊。佛言。須菩提。彼一 T0228_.08.0633a08: 切法亦復如是。虚空不可思議故一切法亦 T0228_.08.0633a09: 不可思議。虚空不可稱故一切法亦不可稱。 T0228_.08.0633a10: 虚空不可量故一切法亦不可量。虚空不可 T0228_.08.0633a11: 數故一切法亦不可數。虚空無等等故一切 T0228_.08.0633a12: 法亦無等等。是故諸法離諸分別。若分別者 T0228_.08.0633a13: 皆是識業 T0228_.08.0633a14: 須菩提。滅諸籌量名不可思議。非所稱故名 T0228_.08.0633a15: 不可稱。無有量故名不可量。過諸數故名不 T0228_.08.0633a16: 可數。如虚空故名無等等。以是縁故。當知如 T0228_.08.0633a17: 來法佛法自然智法一切智法。乃至一切法 T0228_.08.0633a18: 皆如虚空。不可思議不可稱不可量不可數 T0228_.08.0633a19: 無等等。説是不可思議乃至無等等法門時。 T0228_.08.0633a20: 會中有五百苾芻二十苾芻尼。不受諸法得 T0228_.08.0633a21: 諸漏盡心善解脱。六十優婆塞三十優婆夷。 T0228_.08.0633a22: 遠塵離垢得法眼淨。即於佛前皆得授記。二 T0228_.08.0633a23: 十菩薩悉證無生法忍。而諸菩薩於此賢劫。 T0228_.08.0633a24: 當得成就阿耨多羅三藐三菩提果 T0228_.08.0633a25: 爾時尊者須菩提白佛言。世尊。般若波羅蜜 T0228_.08.0633a26: 多最上甚深。佛先所説爲大事故出。其相云 T0228_.08.0633a27: 何。佛言。須菩提。般若波羅蜜多爲大事故出 T0228_.08.0633a28: 者。汝今當知。所謂佛法縁覺法聲聞法。皆住 T0228_.08.0633a29: 般若波羅蜜多中。須菩提。譬如世間刹帝利 T0228_.08.0633b01: 王子。得灌頂已處於王位。所有王事及國城 T0228_.08.0633b02: 事人民事等皆付大臣。臣受命已統攝而行。 T0228_.08.0633b03: 般若波羅蜜多亦復如是。所有佛法縁覺法 T0228_.08.0633b04: 聲聞法。皆住般若波羅蜜多中。而般若波羅 T0228_.08.0633b05: 蜜多統攝諸法。如是等法名爲大事。是故般 T0228_.08.0633b06: 若波羅蜜多爲大事故出 T0228_.08.0633b07: 復次須菩提。般若波羅蜜多不受不著色故 T0228_.08.0633b08: 出。不受不著受想行識故出。不受不著須陀 T0228_.08.0633b09: 洹果斯陀含果阿那含果阿羅漢果故出。不 T0228_.08.0633b10: 受不著縁覺果故出。不受不著一切智故出。 T0228_.08.0633b11: 須菩提。白佛言。世尊。云何般若波羅蜜多不 T0228_.08.0633b12: 受不著一切智故出耶。佛言須菩提。於汝意 T0228_.08.0633b13: 云何。汝所證得阿羅漢法有所見耶可受可 T0228_.08.0633b14: 著耶。須菩提言。不也世尊。我所證法是中無 T0228_.08.0633b15: 見亦不可受亦不可著。佛言。須菩提。般若波 T0228_.08.0633b16: 羅蜜多亦復如是。所有如來法乃至一切智 T0228_.08.0633b17: 法。是諸法中悉無所見不受不著。是故般若 T0228_.08.0633b18: 波羅蜜多。不受不著一切智故出 T0228_.08.0633b19: 爾時尊者須菩提。白佛言。世尊。如佛所説般 T0228_.08.0633b20: 若波羅蜜多不受不著。最上甚深希有難得。 T0228_.08.0633b21: 世尊。彼初住大乘菩薩摩訶薩。若聞是説不 T0228_.08.0633b22: 驚不怖亦不退失生信解者。當知是菩薩具 T0228_.08.0633b23: 足正因。於先佛所已種善根。是故於今得聞 T0228_.08.0633b24: 此甚深般若波羅蜜多。亦復不生驚怖心淨 T0228_.08.0633b25: 信解。佛言。須菩提。如是如是。如汝所説 T0228_.08.0633b26: 爾時欲色界諸天子等。白佛言。世尊。此般若 T0228_.08.0633b27: 波羅蜜多正法。最上甚深難解難入。若人得 T0228_.08.0633b28: 聞此甚深般若波羅蜜多正法生信解者。當 T0228_.08.0633b29: 知是人於先佛所已種善根。世尊。正使三千 T0228_.08.0633c01: 大千世界所有衆生。一一已住信行地者。是 T0228_.08.0633c02: 諸衆生若滿一劫若減一劫如理修行。不如 T0228_.08.0633c03: 有人能一日中於此般若波羅蜜多正法。如 T0228_.08.0633c04: 理思惟安住忍法。是人功徳倍勝於前 T0228_.08.0633c05: 佛告諸天子言。如是如是。般若波羅蜜多正 T0228_.08.0633c06: 法最上甚深。正使三千大千世界所有衆生。 T0228_.08.0633c07: 一一已住信行地者。若滿一劫若減一劫如 T0228_.08.0633c08: 理修行。不如有人於此般若波羅蜜多正法。 T0228_.08.0633c09: 如理思惟安住忍法。是人功徳倍勝於前。是 T0228_.08.0633c10: 故汝等於此正法。尊重恭敬如理修行。是時 T0228_.08.0633c11: 欲色界中諸天子等各白佛言。世尊。大波羅 T0228_.08.0633c12: 蜜多是般若波羅蜜多。最上甚深希有難得。 T0228_.08.0633c13: 我等各各隨喜頂受。彼諸天子如是稱讃已。 T0228_.08.0633c14: 即各頭面禮世尊足。右繞三匝出離佛會。去 T0228_.08.0633c15: 此不遠隱身不現。各各還復彼彼天中 T0228_.08.0633c16: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0633c17: 第十三 T0228_.08.0633c18: T0228_.08.0633c19: T0228_.08.0633c20: T0228_.08.0633c21: 波羅蜜多經卷第十四 T0228_.08.0633c22: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0633c23: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0633c24: 譬喩品第十四 T0228_.08.0633c25: 爾時尊者須菩提白佛言。世尊。若菩薩摩訶 T0228_.08.0633c26: 薩。聞此甚深般若波羅蜜多正法。不驚不怖 T0228_.08.0633c27: 不退不失不疑不難不悔不沒心生信解者。 T0228_.08.0633c28: 是菩薩於何處沒而來生此 T0228_.08.0633c29: 佛告須菩提。若菩薩摩訶薩。聞此甚深般若 T0228_.08.0634a01: 波羅蜜多正法。不驚不怖不退不失不疑不 T0228_.08.0634a02: 難不悔不沒。心生信解者。是菩薩於彼最上 T0228_.08.0634a03: 人中沒已而來生此。復得聞是甚深般若波 T0228_.08.0634a04: 羅蜜多正法愛樂聽受不暫捨離彼説法者。 T0228_.08.0634a05: 譬如新生犢子不離其母。須菩提。菩薩摩訶 T0228_.08.0634a06: 薩亦復如是。於此甚深般若波羅蜜多正法。 T0228_.08.0634a07: 心淨信解愛樂聽受。而不暫離彼説法者。以 T0228_.08.0634a08: 不離其説法者故。即不棄捨般若波羅蜜多。 T0228_.08.0634a09: 須菩提白佛言。世尊。若有菩薩摩訶薩。具 T0228_.08.0634a10: 足如是功徳者。豈不從於他方佛刹沒已生 T0228_.08.0634a11: 此耶。佛言須菩提。如是如是。若有菩薩摩訶 T0228_.08.0634a12: 薩。具足如是功徳者。當知已於他方佛刹彼 T0228_.08.0634a13: 彼佛所。恭敬聽受此甚深法。而復於中請問 T0228_.08.0634a14: 其義。從彼沒已而來生此。以是因縁。今得聞 T0228_.08.0634a15: 此甚深般若波羅蜜多正法時。亦復具足如 T0228_.08.0634a16: 是功徳 T0228_.08.0634a17: 復次須菩提。有諸菩薩。於知足天上慈氏菩 T0228_.08.0634a18: 薩摩訶薩所。聞此甚深般若波羅蜜多正法 T0228_.08.0634a19: 不疑不難。而復於中請問其義。以是因縁。 T0228_.08.0634a20: 於彼沒已而來生此。今得聞此甚深般若波 T0228_.08.0634a21: 羅蜜多正法時。亦復具足如是功徳 T0228_.08.0634a22: 復次須菩提。若菩薩摩訶薩。於先世中雖復 T0228_.08.0634a23: 曾聞此甚深法。不能如實請問其義。心生疑 T0228_.08.0634a24: 悔者。當知是菩薩轉身生此。設得聞是甚深 T0228_.08.0634a25: 正法。亦復於中心生疑悔。何以故。以其先世 T0228_.08.0634a26: 不問所致故 T0228_.08.0634a27: 復次須菩提。若菩薩摩訶薩。於先世中聞此 T0228_.08.0634a28: 甚深般若波羅蜜多正法時。能一日二日三 T0228_.08.0634a29: 四五日。發生淨信請問其義者。是菩薩轉身 T0228_.08.0634a30: 生此。聞是正法心即信解離諸疑悔。亦復於 T0228_.08.0634b01: 中請問其義。何以故。法爾如是故 T0228_.08.0634b02: 復次須菩提。若有菩薩於先世中。雖得聞此 T0228_.08.0634b03: 甚深般若波羅蜜多正法。不能決定請問其 T0228_.08.0634b04: 義。亦復不能隨所説行。是故今時於此甚深 T0228_.08.0634b05: 般若波羅蜜多正法。或時樂聞或不樂聞。其 T0228_.08.0634b06: 心輕動不能決定。猶如輕妙衣隨風所轉。 T0228_.08.0634b07: 須菩提。當知此菩薩初住大乘法中心不清 T0228_.08.0634b08: 淨不能發生決定信解。不取般若波羅蜜多。 T0228_.08.0634b09: 不隨般若波羅蜜多行。是故於彼聲聞縁覺 T0228_.08.0634b10: 二地之中隨墮一處 T0228_.08.0634b11: 復次須菩提。譬如有人乘船入海船忽破壞。 T0228_.08.0634b12: 是人若不取彼浮嚢或木或板等。當知是人 T0228_.08.0634b13: 即於中路沒水而死。由此因縁不到彼岸。須 T0228_.08.0634b14: 菩提。菩薩摩訶薩亦復如是。於阿耨多羅三 T0228_.08.0634b15: 藐三菩提。有信有忍有愛有欲。有解有行有 T0228_.08.0634b16: 喜有樂有捨有精進。有尊重有深心有淨心。 T0228_.08.0634b17: 離放逸不散亂。雖具如是功徳。若不得般若 T0228_.08.0634b18: 波羅蜜多善巧方便所護念者。是菩薩即不 T0228_.08.0634b19: 能成就一切智果。於其中路有所退失。須菩 T0228_.08.0634b20: 提。云何名爲中路。又復退失何法。須菩提。 T0228_.08.0634b21: 中路者所謂聲聞縁覺之地。所退失者謂一 T0228_.08.0634b22: 切智果 T0228_.08.0634b23: 須菩提。又如有人乘船入海。於其中路船忽 T0228_.08.0634b24: 破壞。是人即時取彼浮嚢或木或板等。當知 T0228_.08.0634b25: 是人得離難事。不爲海水所溺而死。獲大安 T0228_.08.0634b26: 隱到於彼岸 T0228_.08.0634b27: 須菩提。菩薩摩訶薩亦復如是。於阿耨多羅 T0228_.08.0634b28: 三藐三菩提。有信有忍有愛有欲。有解有行 T0228_.08.0634b29: 有喜有樂。有捨有精進有尊重有深心有淨 T0228_.08.0634b30: 心。離放逸不散亂。具足如是功徳已。復得般 T0228_.08.0634c01: 若波羅蜜多善巧方便所護念者。是菩薩於 T0228_.08.0634c02: 其中路無所退失。不墮聲聞縁覺之地。即能 T0228_.08.0634c03: 成就一切智果 T0228_.08.0634c04: 復次須菩提。又如有人持以坏瓶詣於河池 T0228_.08.0634c05: 井泉欲取其水。是瓶不久中路破壞。以是因 T0228_.08.0634c06: 縁水不能得。何以故。瓶未成熟。是故破壞還 T0228_.08.0634c07: 歸於地。須菩提。菩薩摩訶薩亦復如是。於阿 T0228_.08.0634c08: 耨多羅三藐三菩提。有信有忍有愛有欲。有 T0228_.08.0634c09: 解有行有喜有樂。有捨有精進。有尊重有深 T0228_.08.0634c10: 心有淨心。離放逸不散亂。雖具如是功徳。若 T0228_.08.0634c11: 不得般若波羅蜜多善巧方便所護念者。是 T0228_.08.0634c12: 菩薩於其中路有所退失。墮於聲聞縁覺之 T0228_.08.0634c13: 地。不能成就一切智果 T0228_.08.0634c14: 須菩提。又如有人持以熟瓶詣於河池井泉 T0228_.08.0634c15: 欲取其水。是人隨所往處即能得水得已持 T0228_.08.0634c16: 歸。是瓶堅牢無所破壞。何以故。瓶已熟故。 T0228_.08.0634c17: 須菩提。菩薩摩訶薩亦復如是。於阿耨多羅 T0228_.08.0634c18: 三藐三菩提。有信有忍有欲有愛。有解有行 T0228_.08.0634c19: 有喜有樂。有捨有精進有尊重。有淨心有深 T0228_.08.0634c20: 心。離放逸不散亂。具足如是功徳已。復得般 T0228_.08.0634c21: 若波羅蜜多善巧方便所護念者。當知是菩 T0228_.08.0634c22: 薩於其中路無所退失。不墮聲聞縁覺之地。 T0228_.08.0634c23: 即能成就一切智果 T0228_.08.0634c24: 復次須菩提。又如世間有諸商人少智少慧。 T0228_.08.0634c25: 於大海邊隨取一船。載諸財物入於海中。是 T0228_.08.0634c26: 船不久踈漏破壞。何以故。本所造作不能堅 T0228_.08.0634c27: 牢。船諸所用亦不能備。由彼商人無智慧故。 T0228_.08.0634c28: 不能覺了取以載物。於其中路船既破壞財 T0228_.08.0634c29: 復散沒。商人爾時徒自憂惱。須菩提。菩薩摩 T0228_.08.0634c30: 訶薩亦復如是。於阿耨多羅三藐三菩提。有 T0228_.08.0635a01: 忍有信乃至離放逸不散亂。雖具如是功徳。 T0228_.08.0635a02: 若不得般若波羅蜜多善巧方便所護念者。 T0228_.08.0635a03: 當知是菩薩於其中路有所退失。須菩提。中 T0228_.08.0635a04: 路退者所謂墮於聲聞縁覺之地。失者所謂 T0228_.08.0635a05: 失彼一切智寶。於自利行及利他行皆不成 T0228_.08.0635a06: 就 T0228_.08.0635a07: 須菩提。又如有諸商人有智有慧。於大海邊 T0228_.08.0635a08: 求妙好船。知本造作堅固圓滿。船諸所用悉 T0228_.08.0635a09: 已備者取以載物。入於大海。是船無難。隨所 T0228_.08.0635a10: 往處皆悉得至。而彼財物亦不散沒。何以故。 T0228_.08.0635a11: 由彼商人有智慧故。於其中路不生憂惱。須 T0228_.08.0635a12: 菩提。菩薩摩訶薩亦復如是。於阿耨多羅三 T0228_.08.0635a13: 藐三菩提。有信有忍。乃至離放逸不散亂。具 T0228_.08.0635a14: 足如是功徳已。復得般若波羅蜜多善巧 T0228_.08.0635a15: 方便所護念者。當知是菩薩於其中路無所 T0228_.08.0635a16: 退失。不墮聲聞縁覺之地。即能成就一切智 T0228_.08.0635a17: 果 T0228_.08.0635a18: 復次須菩提。又如世間百二十歳老人。忽於 T0228_.08.0635a19: 一時爲彼風癀痰諸病侵惱。以是因縁忍 T0228_.08.0635a20: 苦于床。須菩提。於意云何。是人若時無人 T0228_.08.0635a21: 扶侍。當能從床而自起不。須菩提言。不也世 T0228_.08.0635a22: 尊。佛言。須菩提。是人設或能從床起。亦不能 T0228_.08.0635a23: 行一里二里乃至由旬。何以故。已爲老病所 T0228_.08.0635a24: 侵惱故。須菩提。菩薩摩訶薩亦復如是。於阿 T0228_.08.0635a25: 耨多羅三藐三菩提有信有忍。乃至離放逸 T0228_.08.0635a26: 不散亂。雖具如是功徳。若不得般若波羅蜜 T0228_.08.0635a27: 多善巧方便所護念者。當知是菩薩。於其中 T0228_.08.0635a28: 路有所退失。墮於聲聞縁覺之地。不能成就 T0228_.08.0635a29: 一切智果 T0228_.08.0635b01: 又須菩提。而彼百二十歳老人。雖復有疾忍 T0228_.08.0635b02: 苦于床。若時有二力士。來謂其言。我等二人 T0228_.08.0635b03: 各於左右扶侍於汝。汝速當起隨有所往。令 T0228_.08.0635b04: 汝得至勿憂中路有所退失。時老病人受其 T0228_.08.0635b05: 語故。能從床起隨往得至。須菩提。菩薩摩訶 T0228_.08.0635b06: 薩亦復如是。於阿耨多羅三藐三菩提。有信 T0228_.08.0635b07: 有忍乃至離放逸不散亂。具足如是功徳已。 T0228_.08.0635b08: 復得般若波羅蜜多善巧方便所護念者。當 T0228_.08.0635b09: 知是菩薩於其中路無所退失。不墮聲聞縁 T0228_.08.0635b10: 覺之地。即能成就一切智果。何以故。法爾如 T0228_.08.0635b11: 是故。須菩提。若諸菩薩摩訶薩。於阿耨多羅 T0228_.08.0635b12: 三藐三菩提。有信有忍。乃至離放逸不散亂。 T0228_.08.0635b13: 具足如是功徳已。復得般若波羅蜜多善巧 T0228_.08.0635b14: 方便所護念者。當知是菩薩決定不墮聲聞 T0228_.08.0635b15: 縁覺之地。即能成就一切智果。皆悉以是功 T0228_.08.0635b16: 徳。迴向阿耨多羅三藐三菩提 T0228_.08.0635b17: 賢聖品第十五之一 T0228_.08.0635b18: 爾時尊者須菩提白佛言。世尊。彼初學菩薩 T0228_.08.0635b19: 於此甚深般若波羅蜜多當云何學 T0228_.08.0635b20: 佛告尊者須菩提言。諸初學菩薩。若欲學此 T0228_.08.0635b21: 甚深般若波羅蜜多者。應當親近彼善知識。 T0228_.08.0635b22: 尊重恭敬修學般若波羅蜜多。是善知識應 T0228_.08.0635b23: 當爲彼初學菩薩如理教授。如實宣説般若 T0228_.08.0635b24: 波羅蜜多義。作如是言。善男子。汝所修習布 T0228_.08.0635b25: 施波羅蜜多持戒忍辱精進禪定智慧波羅蜜 T0228_.08.0635b26: 多所有功徳。皆當迴向阿耨多羅三藐三菩 T0228_.08.0635b27: 提。又善男子。汝以布施功徳。迴向阿耨多羅 T0228_.08.0635b28: 三藐三菩提時。不應取著阿耨多羅三藐三 T0228_.08.0635b29: 菩提果。勿取著色謂是菩提。勿取著受想行 T0228_.08.0635c01: 識謂是菩提。何以故。彼一切智無取著故。善 T0228_.08.0635c02: 男子。汝所修習於戒能護。於忍能受。精進 T0228_.08.0635c03: 不懈。禪定寂靜。智慧勝解。以如是等功徳。迴 T0228_.08.0635c04: 向阿耨多羅三藐三菩提時。不應取著阿耨 T0228_.08.0635c05: 多羅三藐三菩提果。勿取著色謂是菩提。勿 T0228_.08.0635c06: 取著受想行識謂是菩提。何以故。彼一切智 T0228_.08.0635c07: 無取著故。善男子。以是義故汝亦不應取著 T0228_.08.0635c08: 聲聞縁覺之地。須菩提。彼善知識應爲初學 T0228_.08.0635c09: 菩薩如是教授。使令漸入甚深般若波羅蜜 T0228_.08.0635c10: 多中 T0228_.08.0635c11: 須菩提復白佛言。世尊。菩薩摩訶薩趣求阿 T0228_.08.0635c12: 耨多羅三藐三菩提。爲欲普令一切衆生斷 T0228_.08.0635c13: 諸苦惱安住涅盤。而諸菩薩所爲甚難。謂布 T0228_.08.0635c14: 施波羅蜜多如是相。持戒忍辱精進禪定智 T0228_.08.0635c15: 慧波羅蜜多如是相。諸相甚深所爲甚難。是 T0228_.08.0635c16: 故菩薩摩訶薩爲欲成就阿耨多羅三藐三菩 T0228_.08.0635c17: 提者。於輪迴中當發精進勿生驚怖 T0228_.08.0635c18: 佛言須菩提。如是如是。菩薩摩訶薩所爲甚 T0228_.08.0635c19: 難。須菩提。而諸菩薩摩訶薩爲欲利益安樂 T0228_.08.0635c20: 悲愍諸世間故。趣求阿耨多羅三藐三菩提。 T0228_.08.0635c21: 彼作是念。我若成就阿耨多羅三藐三菩提 T0228_.08.0635c22: 時。當爲世間作大救護。當爲世間作所歸向。 T0228_.08.0635c23: 當爲世間作所住舍。當爲世間作究竟道。當 T0228_.08.0635c24: 爲世間作廣大洲。當爲世間作大光明。當爲 T0228_.08.0635c25: 世間作善導師。當爲世間作眞實趣。以是義 T0228_.08.0635c26: 故菩薩摩訶薩於阿耨多羅三藐三菩提發大 T0228_.08.0635c27: 精進 T0228_.08.0635c28: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0635c29: 三菩提時。能爲世間作大救護。所謂菩薩摩 T0228_.08.0636a01: 訶薩欲令世間一切衆生斷輪迴苦。是名菩 T0228_.08.0636a02: 薩摩訶薩能爲世間作大救護 T0228_.08.0636a03: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636a04: 三菩提時。能爲世間作所歸向。所謂菩薩摩 T0228_.08.0636a05: 訶薩欲令世間一切衆生悉得解脱生老病死 T0228_.08.0636a06: 憂悲苦惱。如是等法是名菩薩摩訶薩能爲 T0228_.08.0636a07: 世間作所歸向 T0228_.08.0636a08: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636a09: 三菩提時。能爲世間作所住舍。所謂菩薩摩 T0228_.08.0636a10: 訶薩得菩提時。爲諸衆生以不著故説法。須 T0228_.08.0636a11: 菩提白佛言。世尊。云何名爲不著耶 T0228_.08.0636a12: 佛言須菩提。若色不縛即色不著。若色不著 T0228_.08.0636a13: 即色不縛。色不縛故即色不生不滅。由色不 T0228_.08.0636a14: 生不滅故即無所著。以無所著故無縛亦無 T0228_.08.0636a15: 解。受想行識亦復如是。若識不縛即識不著。 T0228_.08.0636a16: 若識不著即識不縛。識不縛故即識不生不 T0228_.08.0636a17: 滅。由諸不生不滅故即無所著。以無所著故 T0228_.08.0636a18: 無縛亦無解。彼一切法亦復如是。於諸知見 T0228_.08.0636a19: 悉無所著。須菩提。菩薩摩訶薩得阿耨多羅 T0228_.08.0636a20: 三藐三菩提時。爲諸衆生如是説法。是名菩 T0228_.08.0636a21: 薩摩訶薩能爲世間作所住舍 T0228_.08.0636a22: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636a23: 三菩提時。能爲世間作究竟道。所謂菩薩摩 T0228_.08.0636a24: 訶薩得菩提時。爲諸衆生作如是説。若色究 T0228_.08.0636a25: 竟即非色。若受想行識究竟即非識。由色受 T0228_.08.0636a26: 想行識如是故一切法亦然。須菩提白佛言。 T0228_.08.0636a27: 世尊。若色受想行識究竟一切法亦然者。彼 T0228_.08.0636a28: 菩薩摩訶薩皆不應得阿耨多羅三藐三菩提 T0228_.08.0636a29: 耶。何以故。一切法中無分別故。佛言須菩提。 T0228_.08.0636b01: 如是如是。彼一切法無所分別及分別者。由 T0228_.08.0636b02: 如是故菩薩摩訶薩得阿耨多羅三藐三菩 T0228_.08.0636b03: 提。是故一切法最上甚深微妙難入。安住寂 T0228_.08.0636b04: 靜無得無證無動無轉。須菩提。菩薩摩訶薩 T0228_.08.0636b05: 得阿耨多羅三藐三菩提時。爲諸衆生如是 T0228_.08.0636b06: 説法。是名菩薩摩訶薩能爲世間作究竟道」 T0228_.08.0636b07: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636b08: 三菩提時。能爲世間作廣大洲。此復云何名 T0228_.08.0636b09: 爲洲耶。須菩提。譬如水中陸地斷流之處故 T0228_.08.0636b10: 名爲洲。彼一切法亦復如是。色前際斷故後 T0228_.08.0636b11: 際亦斷。受想行識前際斷故後際亦斷。乃至 T0228_.08.0636b12: 一切法前際斷故後際亦斷。以如是斷故即 T0228_.08.0636b13: 一切法皆斷。而此斷相非顛倒相。涅盤寂靜。 T0228_.08.0636b14: 須菩提。菩薩摩訶薩得阿耨多羅三藐三菩 T0228_.08.0636b15: 提時。爲諸衆生如是説法。是名菩薩摩訶薩 T0228_.08.0636b16: 能爲世間作廣大洲 T0228_.08.0636b17: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636b18: 三菩提時。能爲世間作大光明。所謂菩薩摩 T0228_.08.0636b19: 訶薩於長夜中廣爲衆生作大方便。欲令衆 T0228_.08.0636b20: 生拔無明箭出生死苦。以一切智光破諸癡 T0228_.08.0636b21: 暗。是名菩薩摩訶薩能爲世間作大光明 T0228_.08.0636b22: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636b23: 三菩提時。能爲世間作善導師。所謂菩薩摩 T0228_.08.0636b24: 訶薩得菩提時。爲諸衆生説色自性不生不 T0228_.08.0636b25: 滅。説受想行識自性不生不滅。説異生法自 T0228_.08.0636b26: 性不生不滅。説聲聞縁覺法自性不生不滅。 T0228_.08.0636b27: 説菩薩法自性不生不滅。説諸佛法自性不 T0228_.08.0636b28: 生不滅。乃至説一切法自性不生不滅。須 T0228_.08.0636b29: 菩提。菩薩摩訶薩得阿耨多羅三藐三菩提 T0228_.08.0636c01: 時。爲諸衆生如是説法。是名菩薩摩訶薩能 T0228_.08.0636c02: 爲世間作善導師 T0228_.08.0636c03: 須菩提。云何菩薩摩訶薩得阿耨多羅三藐 T0228_.08.0636c04: 三菩提時。能爲世間作眞實趣。所謂菩薩摩 T0228_.08.0636c05: 訶薩得菩提時。説色趣空。説受想行識趣空。 T0228_.08.0636c06: 説一切法趣空。即一切法不來不去。如彼虚 T0228_.08.0636c07: 空不來不去無作無相無住無所住無住法無 T0228_.08.0636c08: 生無滅。而一切法亦不來不去無作無相無 T0228_.08.0636c09: 住無所住無住法無生無滅。以是義故即無 T0228_.08.0636c10: 分別及分別者。何以故。色住空性故不來不 T0228_.08.0636c11: 去。受想行識住空性故不來不去。乃至一切 T0228_.08.0636c12: 法住空性故不來不去。此中云何而彼空趣 T0228_.08.0636c13: 即一切法趣是趣無轉。無相趣即一切法趣 T0228_.08.0636c14: 是趣無轉。無願趣即一切法趣是趣無轉。無 T0228_.08.0636c15: 作趣即一切法趣是趣無轉。無生趣即一切 T0228_.08.0636c16: 法趣是趣無轉。無趣趣即一切法趣是趣無 T0228_.08.0636c17: 轉。無性趣即一切法趣是趣無轉。夢趣即一 T0228_.08.0636c18: 切法趣是趣無轉。我趣即一切法趣是趣無 T0228_.08.0636c19: 轉。無我趣即一切法趣是趣無轉。無邊趣即 T0228_.08.0636c20: 一切法趣是趣無轉。寂靜趣即一切法趣是 T0228_.08.0636c21: 趣無轉。涅盤趣即一切法趣是趣無轉。無起 T0228_.08.0636c22: 趣即一切法趣是趣無轉。無還趣即一切法 T0228_.08.0636c23: 趣是趣無轉。無往趣即一切法趣是趣無轉。 T0228_.08.0636c24: 不動趣即一切法趣是趣無轉。色趣即一切 T0228_.08.0636c25: 法趣是趣無轉。受想行識趣即一切法趣是 T0228_.08.0636c26: 趣無轉。阿羅漢果趣。縁覺果趣。阿耨多羅三 T0228_.08.0636c27: 藐三菩提果趣。即一切法趣是趣無轉。須菩 T0228_.08.0636c28: 提。菩薩摩訶薩得阿耨多羅三藐三菩提時。 T0228_.08.0636c29: 爲諸衆生如是宣説諸法趣空。爾時須菩提 T0228_.08.0637a01: 白佛言。世尊。此般若波羅蜜多最上甚深。何 T0228_.08.0637a02: 人當能如實信解。佛告須菩提言。若有菩薩 T0228_.08.0637a03: 摩訶薩。已於過去如來應供正等正覺所成 T0228_.08.0637a04: 熟善根。久修菩薩甚深勝行者。於此甚深般 T0228_.08.0637a05: 若波羅蜜多即能信解。須菩提言。能信解者 T0228_.08.0637a06: 當云何相。佛言須菩提。若離貪瞋癡性是信 T0228_.08.0637a07: 解相。具是相者即能信解甚深般若波羅蜜 T0228_.08.0637a08: 多。須菩提白佛言。世尊。菩薩摩訶薩所得甚 T0228_.08.0637a09: 深般若波羅蜜多亦如是趣。得是趣已爲諸 T0228_.08.0637a10: 衆生如實宣説。令諸衆生亦得是趣。佛告須 T0228_.08.0637a11: 菩提言。如是如是。須菩提甚深般若波羅蜜 T0228_.08.0637a12: 多亦如是趣。菩薩摩訶薩得是趣已。爲諸衆 T0228_.08.0637a13: 生如實宣説。令諸衆生亦得是趣。須菩提。菩 T0228_.08.0637a14: 薩摩訶薩得阿耨多羅三藐三菩提時。爲諸 T0228_.08.0637a15: 衆生如是説法。是名菩薩摩訶薩能爲世間 T0228_.08.0637a16: 作眞實趣 T0228_.08.0637a17: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0637a18: 第十四 T0228_.08.0637a19: T0228_.08.0637a20: T0228_.08.0637a21: T0228_.08.0637a22: 若波羅蜜多經卷第十五 T0228_.08.0637a23: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0637a24: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0637a25: 賢聖品第十五之二 T0228_.08.0637a26: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩 T0228_.08.0637a27: 所爲甚難。爲無量無數衆生故被精進鎧作 T0228_.08.0637a28: 大莊嚴。普令衆生得大涅盤。而衆生相了不 T0228_.08.0637a29: 可得。佛告須菩提言。如是如是。須菩提。菩薩 T0228_.08.0637b01: 摩訶薩所*爲甚難。爲無量無數衆生故被精 T0228_.08.0637b02: 進鎧作大莊嚴。普令衆生得大涅*盤。而衆生 T0228_.08.0637b03: 相了不可得。須菩提。菩薩摩訶薩不爲色若 T0228_.08.0637b04: 解若縛故作大莊嚴。不爲受想行識若解若 T0228_.08.0637b05: 縛故作大莊嚴。不爲聲聞地縁覺地佛地若 T0228_.08.0637b06: 解若縛故作大莊嚴。何以故。菩薩摩訶薩不 T0228_.08.0637b07: 爲莊嚴一切法故而作莊嚴。是名作大莊嚴。 T0228_.08.0637b08: 須菩提白佛言。世尊。菩薩摩訶薩若如是行 T0228_.08.0637b09: 甚深般若波羅蜜多。是即菩薩摩訶薩作大 T0228_.08.0637b10: 莊嚴。而諸菩薩摩訶薩雖行是甚深般若波 T0228_.08.0637b11: 羅蜜多。不於三處而生取著。何等爲三。所謂 T0228_.08.0637b12: 聲聞地縁覺地佛地。佛言須菩提。如汝所説。 T0228_.08.0637b13: 菩薩摩訶薩若如是行甚深般若波羅蜜多是 T0228_.08.0637b14: 大莊嚴而諸菩薩摩訶薩雖行是甚深般若波 T0228_.08.0637b15: 羅蜜多。不於聲聞地縁覺地佛地而生取著 T0228_.08.0637b16: 者。須菩提。汝見何義作如是説。須菩提白 T0228_.08.0637b17: 佛言。世尊。般若波羅蜜多最上甚深。無有少 T0228_.08.0637b18: 法可得修習無所修無修者。何以故。甚深般 T0228_.08.0637b19: 若波羅蜜多。是中無法可出生故。即無所修。 T0228_.08.0637b20: 如修虚空是修般若波羅蜜多。不修一切法 T0228_.08.0637b21: 是修般若波羅蜜多。修無著是修般若波羅 T0228_.08.0637b22: 蜜多。修無邊是修般若波羅蜜多。即修無修 T0228_.08.0637b23: 是修般若波羅蜜多。修無取是修般若波羅 T0228_.08.0637b24: 蜜多。佛告尊者須菩提言。如是如是。此般若 T0228_.08.0637b25: 波羅蜜多微妙甚深。須菩提。諸菩薩摩訶薩 T0228_.08.0637b26: 能修習者當以此法而爲試驗表示其相。若 T0228_.08.0637b27: 有菩薩摩訶薩。於此甚深般若波羅蜜多。不 T0228_.08.0637b28: 生貪著無所希望。亦復不隨他所言論。其心 T0228_.08.0637b29: 清淨不起異信。聞説此甚深般若波羅蜜多 T0228_.08.0637c01: 時。不驚不怖不退不失。不疑不難不悔不沒。 T0228_.08.0637c02: 心大歡喜清淨信解者。當知是菩薩摩訶薩 T0228_.08.0637c03: 於阿耨多羅三藐三菩提得不退轉。於先佛 T0228_.08.0637c04: 所已曾得聞此甚深法。而復於中請問其義。 T0228_.08.0637c05: 由此因縁今復得聞此甚深法。不驚不怖乃 T0228_.08.0637c06: 至心生歡喜信解。須菩提白佛言。世尊。若菩 T0228_.08.0637c07: 薩摩訶薩聞此甚深般若波羅蜜多不驚怖 T0228_.08.0637c08: 已。應當云何。觀此甚深般若波羅蜜多。佛言 T0228_.08.0637c09: 須菩提。菩薩摩訶薩欲觀般若波羅蜜多者。 T0228_.08.0637c10: 當隨一切智心觀。須菩提言。云何名爲隨一 T0228_.08.0637c11: 切智心觀。佛言須菩提。若隨虚空觀即隨一 T0228_.08.0637c12: 切智心觀。云何名爲隨虚空觀。須菩提。隨虚 T0228_.08.0637c13: 空觀者即無所觀。由如是故乃得名爲隨一 T0228_.08.0637c14: 切智心觀般若波羅蜜多。何以故。無量是一 T0228_.08.0637c15: 切智。須菩提。若無量即無色。無受想行識。無 T0228_.08.0637c16: 得無證無道法無道果。無智無識無生無滅。 T0228_.08.0637c17: 無成無壞無觀無所觀。無作無作者無去無 T0228_.08.0637c18: 來。無方無趣無住非無住是即無量。若見是 T0228_.08.0637c19: 無量即墮無量數。若不見是無量。即如虚空 T0228_.08.0637c20: 無量。一切智亦無量。如是無量即無得無證。 T0228_.08.0637c21: 是故不可以色得。不可以受想行識得。不可 T0228_.08.0637c22: 以布施波羅蜜多得。不可以持戒波羅蜜多 T0228_.08.0637c23: 忍辱波羅蜜多精進波羅蜜多禪定波羅蜜多 T0228_.08.0637c24: 智慧波羅蜜多得。此中云何。所謂色即是一 T0228_.08.0637c25: 切智。受想行識即是一切智。布施波羅蜜多 T0228_.08.0637c26: 即是一切智。持戒波羅蜜多忍辱波羅蜜多 T0228_.08.0637c27: 精進波羅蜜多禪定波羅蜜多智慧波羅蜜多 T0228_.08.0637c28: 即是一切智 T0228_.08.0637c29: 爾時娑婆世界主大梵天王。與色界天子衆 T0228_.08.0638a01: 倶。帝釋天王與欲界天子衆倶來詣佛所。到 T0228_.08.0638a02: 已頭面各禮佛足。右繞三匝退住一面。各白 T0228_.08.0638a03: 佛言。世尊。般若波羅蜜多最上甚深。不能得 T0228_.08.0638a04: 其邊際源底難見難解。如來應供正等正覺。 T0228_.08.0638a05: 以何義故安處道場。成就阿耨多羅三藐三 T0228_.08.0638a06: 菩提果。説此甚深般若波羅蜜多耶。佛告梵 T0228_.08.0638a07: 王帝釋諸天子言。如是如是。般若波羅蜜多 T0228_.08.0638a08: 最上甚深。不能得其邊際源底難見難解。如 T0228_.08.0638a09: 來應供正等正覺。於此甚深般若波羅蜜多。 T0228_.08.0638a10: 見是義故安處道場。成就阿耨多羅三藐三 T0228_.08.0638a11: 菩提果。宣説甚深般若波羅蜜多。諸天子。如 T0228_.08.0638a12: 來雖得菩提。而無得者及無所得。雖説般若 T0228_.08.0638a13: 波羅蜜多。無能説者無法可説。何以故。我法 T0228_.08.0638a14: 甚深非所演説如虚空甚深故此法甚深。我 T0228_.08.0638a15: 甚深故此法甚深。一切法無來故此法甚深。 T0228_.08.0638a16: 一切法無去故此法甚深。是時梵王帝釋及 T0228_.08.0638a17: 諸天子復白佛言。希有世尊。希有善逝。佛所 T0228_.08.0638a18: 説法世間諸行。難可得信難可得解。何以故。 T0228_.08.0638a19: 世間行有著。佛説法無著。是故一切法離諸 T0228_.08.0638a20: 有著 T0228_.08.0638a21: 眞如品第十六 T0228_.08.0638a22: 爾時尊者須菩提白佛言。世尊。佛所説法隨 T0228_.08.0638a23: 順一切法離諸障礙。而一切法了不可得。猶 T0228_.08.0638a24: 如虚空離障礙相。世尊。諸法如虚空故一切 T0228_.08.0638a25: 句不可得。諸法平等故二法不可得。諸法無 T0228_.08.0638a26: 生故生法不可得。諸法無滅故滅法不可得。 T0228_.08.0638a27: 諸法無相故取相不可得。諸法無處故一切 T0228_.08.0638a28: 處不可得 T0228_.08.0638a29: 爾時梵王帝釋及諸天子倶白佛言。世尊。長 T0228_.08.0638b01: 老須菩提。隨如來生何以故。長老須菩提。諸 T0228_.08.0638b02: 所説法皆悉空故。是時長老須菩提。即謂梵 T0228_.08.0638b03: 王帝釋及諸天子言。汝等所言須菩提。隨如 T0228_.08.0638b04: 來生者。當知隨如如行故如如無生。是故須 T0228_.08.0638b05: 菩提隨如來生。諸天子。如如來眞如不來不 T0228_.08.0638b06: 去故。須菩提眞如亦不來不去。如來眞如本 T0228_.08.0638b07: 來不生故。須菩提眞如亦本來不生。何以故。 T0228_.08.0638b08: 如來眞如即是一切法眞如。一切法眞如即 T0228_.08.0638b09: 是如來眞如。一切法眞如亦是須菩提眞如。 T0228_.08.0638b10: 是諸眞如無所生故。是故須菩提。於是眞如 T0228_.08.0638b11: 法中隨如來生。而彼眞如即非眞如。諸天子。 T0228_.08.0638b12: 如如來眞如無住非無住須菩提眞如亦無住 T0228_.08.0638b13: 非無住。如如來眞如無作非無作。無分別非 T0228_.08.0638b14: 無分別。須菩提眞如亦無作非無作。無分別 T0228_.08.0638b15: 非無分別。以須菩提眞如無作非無作無分 T0228_.08.0638b16: 別非無分別故。即如來眞如無作非無作無 T0228_.08.0638b17: 分別非無分別無障礙以無障礙故。一切法 T0228_.08.0638b18: 亦無作非無作無分別非無分別離諸障礙。 T0228_.08.0638b19: 何以故。以如來眞如以一切法眞如。同一眞 T0228_.08.0638b20: 如。是如無二無二分無相無分別。彼無二眞 T0228_.08.0638b21: 如即非眞如非不眞如。即彼非眞如非不眞 T0228_.08.0638b22: 如。是如無二無二分無相無分別。是故須菩 T0228_.08.0638b23: 提隨如來生。諸天子。如來無作眞如非無作 T0228_.08.0638b24: 眞如。無所有眞如非無所有眞如。是如無二 T0228_.08.0638b25: 無二分無相無分別。是故須菩提隨如來生。 T0228_.08.0638b26: 諸天子。如如來眞如一切處常不斷不壞。須 T0228_.08.0638b27: 菩提眞如亦一切處常不斷不壞。一切法眞 T0228_.08.0638b28: 如亦一切處常不斷不壞。如來眞如無相無 T0228_.08.0638b29: 動無所得。須菩提眞如亦無相無動無所得。 T0228_.08.0638c01: 一切法眞如亦無相無動無所得。是故須菩 T0228_.08.0638c02: 提隨如來生。諸天子。如來眞如不異一切法 T0228_.08.0638c03: 眞如。須菩提眞如不異一切法眞如。彼一切 T0228_.08.0638c04: 法不異眞如即非眞如。彼非眞如即一切法 T0228_.08.0638c05: 眞如。如是眞如無來無去無二無別。是故須 T0228_.08.0638c06: 菩提隨如來生。諸天子。如如來眞如非過去 T0228_.08.0638c07: 未來現在。須菩提眞如亦非過去未來現在。 T0228_.08.0638c08: 一切法眞如亦非過去未來現在。是故須菩 T0228_.08.0638c09: 提隨如來生。諸天子。如來眞如即不來不去 T0228_.08.0638c10: 不住眞如。如來眞如即過去眞如不去。過去 T0228_.08.0638c11: 眞如即如來眞如不去。如來眞如即未來眞 T0228_.08.0638c12: 如不來。未來眞如即如來眞如不來。如來眞 T0228_.08.0638c13: 如即現在眞如不住。現在眞如即如來眞如 T0228_.08.0638c14: 不住。如來眞如即過去未來現在眞如。過去 T0228_.08.0638c15: 未來現在眞如即如來眞如。若如來眞如。若 T0228_.08.0638c16: 過去未來現在眞如。若須菩提眞如。是諸眞 T0228_.08.0638c17: 如無二無二分無相無分別。一切法眞如亦 T0228_.08.0638c18: 無二無二分無相無分別。諸天子。若如來眞 T0228_.08.0638c19: 如。若菩薩地眞如。若阿耨多羅三藐三菩提 T0228_.08.0638c20: 眞如。是諸眞如無二無二分無相無分別。了 T0228_.08.0638c21: 不可得。皆是名字所分別故。須菩提復謂諸 T0228_.08.0638c22: 天子言。汝等當知。須菩提隨如來生者。不隨 T0228_.08.0638c23: 色生。不隨受想行識生。不隨須陀洹果生。不 T0228_.08.0638c24: 隨斯陀含果生。不隨阿那含果生。不隨阿羅 T0228_.08.0638c25: 漢果生。不隨縁覺果生。不隨佛果生。何以故。 T0228_.08.0638c26: 諸法無生非無所生。諸法無得非無所得。諸 T0228_.08.0638c27: 天子。以是義故。須菩提隨如來生。須菩提説 T0228_.08.0638c28: 是眞如法時。而此大地六種震動。有十八相。 T0228_.08.0638c29: 所謂震遍震等遍震。動遍動等遍動。踊遍等 T0228_.08.0639a01: 等遍撃。爆遍爆等遍爆。吼遍吼等遍吼。現如 T0228_.08.0639a02: 是等十八相已。即時大地還復如故 T0228_.08.0639a03: 爾時尊者舍利子白佛言。世尊。眞如法者。最 T0228_.08.0639a04: 上甚深微妙難解。佛告尊者舍利子言。如是 T0228_.08.0639a05: 如是。眞如法者。最上最勝甚深微妙難解難 T0228_.08.0639a06: 入。當佛讃是眞如法時。會中有三百苾芻。不 T0228_.08.0639a07: 受諸法證得漏盡心善解脱。五百苾芻尼遠 T0228_.08.0639a08: 塵離垢得法眼淨。五千天子得無生法忍。六 T0228_.08.0639a09: 千菩薩不受諸法證得漏盡心善解脱 T0228_.08.0639a10: 爾時尊者舍利子。知彼六千菩薩證得漏盡 T0228_.08.0639a11: 心解脱已。即白佛言。世尊。此諸菩薩修菩薩 T0228_.08.0639a12: 行。以何因縁今此會中返得漏盡心解脱耶。 T0228_.08.0639a13: 佛言舍利子。汝今當知。此諸菩薩往昔曾於 T0228_.08.0639a14: 五百佛所親近供養。而各修習布施持戒忍 T0228_.08.0639a15: 辱精進禪定等法。雖復如是修諸行法。而不 T0228_.08.0639a16: 得般若波羅蜜多善巧方便所護念故。以是 T0228_.08.0639a17: 因縁返證此果。又舍利子。有諸菩薩雖修空 T0228_.08.0639a18: 無相無願法門行菩薩道。若不得般若波羅 T0228_.08.0639a19: 蜜多善巧方便所護念者。當知是菩薩得聲 T0228_.08.0639a20: 聞果謂證實際。舍利子。譬如世間有彼飛鳥 T0228_.08.0639a21: 其身長大。或一由旬至五由旬。翅羽未成飛 T0228_.08.0639a22: 不能遠。而欲從彼三十三天上投身下至閻 T0228_.08.0639a23: 浮提地。而彼飛鳥於其中道心生是念。我今 T0228_.08.0639a24: 欲還三十三天上。或作是念。願我得至閻浮 T0228_.08.0639a25: 提地。身無損傷離諸苦惱。舍利子於汝意云 T0228_.08.0639a26: 何。而彼飛鳥欲還天上可得還不。願至閻 T0228_.08.0639a27: 浮提地身無損傷。可得如願不。舍利子言。不 T0228_.08.0639a28: 也世尊。何以故。而彼飛鳥身量既大翅復未 T0228_.08.0639a29: 成。身必損傷或復至死。佛告舍利子言。菩薩 T0228_.08.0639b01: 亦復如是。雖復有能發阿耨多羅三藐三菩 T0228_.08.0639b02: 提心。已於兢沙伽沙數劫中廣修諸行。於施 T0228_.08.0639b03: 能捨於戒能護於忍能受精進不懈禪定寂 T0228_.08.0639b04: 靜。而復能於阿耨多羅三藐三菩提發大心 T0228_.08.0639b05: 大願。若不得般若波羅蜜多善巧方便所護 T0228_.08.0639b06: 念者。是菩薩必墮聲聞縁覺之地 T0228_.08.0639b07: 復次舍利子。有諸菩薩。雖念過去未來現在 T0228_.08.0639b08: 諸佛世尊所有戒定慧解脱解脱知見諸蘊善 T0228_.08.0639b09: 根。是菩薩取相念故。即不能知亦不能見諸 T0228_.08.0639b10: 佛世尊所有戒定慧解脱解脱知見諸蘊善 T0228_.08.0639b11: 根。以不知不見故。聞説一切法空。是菩薩取 T0228_.08.0639b12: 音聲相而生信解。即以是取相功徳。迴向阿 T0228_.08.0639b13: 耨多羅三藐三菩提。是菩薩必墮聲聞縁覺 T0228_.08.0639b14: 之地。何以故。不得般若波羅蜜多善巧方便 T0228_.08.0639b15: 所護念故。舍利子白佛言。世尊。如我解佛所 T0228_.08.0639b16: 説義。有諸菩薩。雖復長時廣修諸行。若或遠 T0228_.08.0639b17: 離彼善知識。不得般若波羅蜜多善巧方便 T0228_.08.0639b18: 所護念者。是菩薩即不能成就阿耨多羅三 T0228_.08.0639b19: 藐三菩提果。是故諸菩薩若欲成就阿耨多 T0228_.08.0639b20: 羅三藐三菩提果者。應當修習此般若波羅 T0228_.08.0639b21: 蜜多善巧方便 T0228_.08.0639b22: 佛告舍利子言。如是如是。若諸菩薩欲成就 T0228_.08.0639b23: 阿耨多羅三藐三菩提果者。應當親近彼善 T0228_.08.0639b24: 知識。即能修習此般若波羅蜜多善巧方便。 T0228_.08.0639b25: 以是義故乃能成就阿耨多羅三藐三菩提果」 T0228_.08.0639b26: 爾時梵王帝釋及諸天子倶白佛言。世尊。般 T0228_.08.0639b27: 若波羅蜜多甚深。阿耨多羅三藐三菩提難 T0228_.08.0639b28: 得 T0228_.08.0639b29: 爾時世尊告梵王帝釋及諸天子言。如是如 T0228_.08.0639c01: 是。般若波羅蜜多甚深。阿耨多羅三藐三菩 T0228_.08.0639c02: 提難得。若諸無智起劣精進生劣信解。無善 T0228_.08.0639c03: 巧方便親近惡知識者。即於阿耨多羅三藐 T0228_.08.0639c04: 三菩提轉復甚難 T0228_.08.0639c05: 爾時尊者須菩提白佛言。世尊。佛言阿耨多 T0228_.08.0639c06: 羅三藐三菩提難得者。如我解佛所説義。阿 T0228_.08.0639c07: 耨多羅三藐三菩提不爲難得。何以故。一切 T0228_.08.0639c08: 法空無法可得無能得者。佛所宣説諸法皆 T0228_.08.0639c09: 空。爲有所斷而所斷法是法亦空。彼阿耨多 T0228_.08.0639c10: 羅三藐三菩提。若所得法若所用法若知若 T0228_.08.0639c11: 解。一切皆空無得無證。是故阿耨多羅三藐 T0228_.08.0639c12: 三菩提不爲難得。佛告須菩提言。阿耨多羅 T0228_.08.0639c13: 三藐三菩提無所得故難得。無得者故難得。 T0228_.08.0639c14: 無分別故難得 T0228_.08.0639c15: 爾時尊者舍利子。即謂尊者須菩提言。如汝 T0228_.08.0639c16: 所説阿耨多羅三藐三菩提不爲難得者彼兢 T0228_.08.0639c17: 沙伽沙數求菩提者。諸菩薩摩訶薩不應於 T0228_.08.0639c18: 阿耨多羅三藐三菩提有所退轉。何以故。汝 T0228_.08.0639c19: 説菩提不難得故。須菩提言尊者舍利子。色 T0228_.08.0639c20: 於阿耨多羅三藐三菩提有退轉不。舍利子 T0228_.08.0639c21: 言。不也須菩提。須菩提言。受想行識於阿耨 T0228_.08.0639c22: 多羅三藐三菩提有退轉不。舍利子言。不也 T0228_.08.0639c23: 須菩提。須菩提言。離色有法於阿耨多羅三 T0228_.08.0639c24: 藐三菩提有退轉不。舍利子言。不也須菩提。 T0228_.08.0639c25: 須菩提言。離受想行識有法於阿耨多羅三 T0228_.08.0639c26: 藐三菩提有退轉不。舍利子言。不也須菩提。 T0228_.08.0639c27: 須菩提言。色眞如於阿耨多羅三藐三菩提 T0228_.08.0639c28: 有退轉不。舍利子言。不也須菩提。須菩提言。 T0228_.08.0639c29: 受想行識眞如於阿耨多羅三藐三菩提有退 T0228_.08.0640a01: 轉不。舍利子言。不也須菩提。須菩提言。離色 T0228_.08.0640a02: 眞如有法於阿耨多羅三藐三菩提有退轉 T0228_.08.0640a03: 不。舍利子言。不也須菩提。須菩提言。離受 T0228_.08.0640a04: 想行識眞如有法於阿耨多羅三藐三菩提有 T0228_.08.0640a05: 退轉不。舍利子言。不也須菩提。須菩提言。色 T0228_.08.0640a06: 於阿耨多羅三藐三菩提有所證不。舍利子 T0228_.08.0640a07: 言。不也須菩提。須菩提言。受想行識於阿耨 T0228_.08.0640a08: 多羅三藐三菩提有所證不。舍利子言。不也 T0228_.08.0640a09: 須菩提。須菩提言。離色有法於阿耨多羅三 T0228_.08.0640a10: 藐三菩提有所證不。舍利子言。不也須菩提。 T0228_.08.0640a11: 須菩提言。離受想行識有法於阿耨多羅三 T0228_.08.0640a12: 藐三菩提有所證不。舍利子言。不也須菩提 T0228_.08.0640a13: 須菩提言。色眞如於阿耨多羅三藐三菩提 T0228_.08.0640a14: 有所證不。舍利子言。不也須菩提。須菩提 T0228_.08.0640a15: 言。受想行識眞如於阿耨多羅三藐三菩提 T0228_.08.0640a16: 有所證不。舍利子言。不也須菩提。須菩提言。 T0228_.08.0640a17: 離色眞如有法於阿耨多羅三藐三菩提有所 T0228_.08.0640a18: 證不。舍利子言。不也須菩提。須菩提言。離受 T0228_.08.0640a19: 想行識眞如有法於阿耨多羅三藐三菩提有 T0228_.08.0640a20: 所證不。舍利子言。不也須菩提。須菩提言。色 T0228_.08.0640a21: 於阿耨多羅三藐三菩提有所覺了不。舍利 T0228_.08.0640a22: 子言。不也須菩提。須菩提言。受想行識於阿 T0228_.08.0640a23: 耨多羅三藐三菩提有所覺了不。舍利子言。 T0228_.08.0640a24: 不也須菩提。須菩提言。離色有法於阿耨多 T0228_.08.0640a25: 羅三藐三菩提有所覺了不。舍利子言。不也 T0228_.08.0640a26: 須菩提。須菩提言。離受想行識有法於阿耨 T0228_.08.0640a27: 多羅三藐三菩提有所覺了不。舍利子言。不 T0228_.08.0640a28: 也須菩提。須菩提言。色眞如於阿耨多羅三 T0228_.08.0640a29: 藐三菩提有所覺了不。舍利子言。不也須菩 T0228_.08.0640b01: 提。須菩提言。受想行識眞如於阿耨多羅三 T0228_.08.0640b02: 藐三菩提有所覺了不。舍利子言。不也須菩 T0228_.08.0640b03: 提。須菩提言。離色眞如有法於阿耨多羅三 T0228_.08.0640b04: 藐三菩提有所覺了不。舍利子言。不也須菩 T0228_.08.0640b05: 提。須菩提言。離受想行識眞如有法於阿耨 T0228_.08.0640b06: 多羅三藐三菩提有所覺了不。舍利子言。不 T0228_.08.0640b07: 也須菩提。須菩提言。乃至一切法一切法眞 T0228_.08.0640b08: 如於阿耨多羅三藐三菩提可退轉不。舍利 T0228_.08.0640b09: 子言。不也須菩提。須菩提言。舍利子於汝意 T0228_.08.0640b10: 云何。若有法於阿耨多羅三藐三菩提可退 T0228_.08.0640b11: 轉者。是法即有所住。以一切法無住。當有何 T0228_.08.0640b12: 法而可退轉。舍利子。眞如可退轉不。舍利子 T0228_.08.0640b13: 言。不也須菩提。須菩提言。舍利子。如是一切 T0228_.08.0640b14: 法實求不可得。即無法於阿耨多羅三藐三 T0228_.08.0640b15: 菩提可得退轉 T0228_.08.0640b16: 爾時尊者舍利子白尊者須菩提言。如尊者 T0228_.08.0640b17: 所説義。即無菩薩於阿耨多羅三藐三菩提 T0228_.08.0640b18: 有所退轉。須菩提。若如是者如佛所説求三 T0228_.08.0640b19: 乘人應無差別耶 T0228_.08.0640b20: 爾時尊者滿慈子。語尊者舍利子言。汝當問 T0228_.08.0640b21: 尊者須菩提。如須菩提意。欲令唯有一乘人 T0228_.08.0640b22: 耶。是時舍利子即如所説語尊者須菩提言。 T0228_.08.0640b23: 汝須菩提。欲令唯有一乘人耶。須菩提言。舍 T0228_.08.0640b24: 利子。汝於眞如法中有一乘人而可見不。舍 T0228_.08.0640b25: 利子言。不也須菩提。須菩提言。又舍利子。 T0228_.08.0640b26: 汝於眞如法中有三乘人而可見不。舍利子 T0228_.08.0640b27: 言。不也須菩提。須菩提言。舍利子。眞如法 T0228_.08.0640b28: 中有一相三相而可得不。舍利子言。不也須 T0228_.08.0640b29: 菩提。須菩提言。舍利子汝今當知。眞如法中 T0228_.08.0640c01: 一菩薩法尚不可得。何況聲聞縁覺之法而 T0228_.08.0640c02: 可得耶。是故無有少法於阿耨多羅三藐三 T0228_.08.0640c03: 菩提有所退轉。舍利子。若菩薩摩訶薩聞作 T0228_.08.0640c04: 是説不驚不怖不退失者。當知是菩薩摩訶 T0228_.08.0640c05: 薩即能成就菩提 T0228_.08.0640c06: 爾時世尊讃尊者須菩提言。善哉善哉。須菩 T0228_.08.0640c07: 提。汝所樂説皆是如來威神護念。如汝所説。 T0228_.08.0640c08: 如是如是。若菩薩摩訶薩聞作是説不驚不 T0228_.08.0640c09: 怖不退失者。當知是菩薩摩訶薩即能成就 T0228_.08.0640c10: 菩提。爾時尊者舍利子白佛言。世尊。若菩薩 T0228_.08.0640c11: 摩訶薩聞作是説不驚怖退失者。當得成就 T0228_.08.0640c12: 何等菩提。佛言舍利子。當得成就阿耨多羅 T0228_.08.0640c13: 三藐三菩提。爾時尊者須菩提白佛言。世尊。 T0228_.08.0640c14: 若菩薩摩訶薩欲得成就阿耨多羅三藐三菩 T0228_.08.0640c15: 提者。應云何住云何修學。佛言須菩提。若菩 T0228_.08.0640c16: 薩摩訶薩欲得成就阿耨多羅三藐三菩提 T0228_.08.0640c17: 者。當於一切衆生起平等心。無毒心慈心利 T0228_.08.0640c18: 益心善知識心無障礙心謙下心無惱心不害 T0228_.08.0640c19: 心。當生如是等心。又於一切衆生作父想母 T0228_.08.0640c20: 想諸親友想。又復長時廣修諸行。所謂於施 T0228_.08.0640c21: 能捨於戒能護於忍能受精進無懈禪定寂 T0228_.08.0640c22: 靜智慧勝解。修如是等種種勝行。隨順縁生 T0228_.08.0640c23: 觀察諸法。不於諸法取斷滅相。如是了知諸 T0228_.08.0640c24: 法眞實。即能過菩薩地具諸佛法。成熟無量 T0228_.08.0640c25: 無數有情。普令安住大涅*盤界。菩薩摩訶薩 T0228_.08.0640c26: 若如是修學即無障礙相。乃至一切法亦得 T0228_.08.0640c27: 無障礙。須菩提。是故菩薩摩訶薩欲得阿耨 T0228_.08.0640c28: 多羅三藐三菩提者。當如是住如是修學。如 T0228_.08.0640c29: 是學者。能爲一切衆生作大依怙 T0228_.08.0641a01: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0641a02: 第十五 T0228_.08.0641a03: T0228_.08.0641a04: T0228_.08.0641a05: T0228_.08.0641a06: T0228_.08.0641a07: 波羅蜜多經卷第十六 T0228_.08.0641a08: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0641a09: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0641a10: 不退轉菩薩相品第十七 T0228_.08.0641a11: 爾時尊者須菩提白佛言。世尊。不退轉菩薩 T0228_.08.0641a12: 摩訶薩當有何相。我等云何而能識知是不 T0228_.08.0641a13: 退轉者。佛告須菩提言。如今當知。不退轉菩 T0228_.08.0641a14: 薩摩訶薩有種種相。須菩提。所有異生地聲 T0228_.08.0641a15: 聞地縁覺地菩薩地如來地。如是諸地於眞 T0228_.08.0641a16: 如中無二無別無疑無壞。菩薩從是眞如入 T0228_.08.0641a17: 諸法性。雖入是法而亦於中不生分別。此是 T0228_.08.0641a18: 眞如此眞如相。出是如已設聞餘法。亦復於 T0228_.08.0641a19: 中不疑不難不悔不沒。無是法無非法。菩薩 T0228_.08.0641a20: 隨諸法相入諸法性。須菩提。當知不退轉菩 T0228_.08.0641a21: 薩摩訶薩於一切時諸所言説有義有利。而 T0228_.08.0641a22: 終不説無益語言。亦不觀察他人美惡長短。 T0228_.08.0641a23: 須菩提。若有具足如是相者。是爲不退轉菩 T0228_.08.0641a24: 薩摩訶薩 T0228_.08.0641a25: 復次須菩提。當知彼不退轉菩薩摩訶薩雖 T0228_.08.0641a26: 聞諸餘沙門婆羅門外道等衆所説語言。而 T0228_.08.0641a27: 不取爲實知實見。是菩薩亦不禮事諸餘天 T0228_.08.0641a28: 等。不以香華燈塗飮食衣服種種供具供養 T0228_.08.0641a29: 彼等。亦復於彼不生信敬。須菩提。若有具足 T0228_.08.0641b01: 如是相者。是爲不退轉菩薩摩訶薩 T0228_.08.0641b02: 復次須菩提。彼不退轉菩薩摩訶薩。畢竟不 T0228_.08.0641b03: 墮諸惡趣中。不受女人之身。又須菩提。是菩 T0228_.08.0641b04: 薩於一切時常行十善道。所謂自不殺生復 T0228_.08.0641b05: 教他人持不殺生。自不偸盜復教他人持不 T0228_.08.0641b06: 偸盜。自不邪染復教他人持不邪染。自不妄 T0228_.08.0641b07: 言復教他人持不妄言。自不兩舌復教他人 T0228_.08.0641b08: 持不兩舌。自不惡口復教他人持不惡口。自 T0228_.08.0641b09: 不無義語復教他人持不無義語。自不貪愛 T0228_.08.0641b10: 復教他人持不貪愛。自不瞋恚復教他人持 T0228_.08.0641b11: 不瞋恚。自不邪見復教他人不起邪見。如是 T0228_.08.0641b12: 不退轉菩薩摩訶薩自行十善道。復以此法 T0228_.08.0641b13: 廣爲他人如理表示如實教授。如所利益如 T0228_.08.0641b14: 理生喜。是菩薩於十善法堅固而行無所退 T0228_.08.0641b15: 失。於一切行一切種一切時一切處不生瞋 T0228_.08.0641b16: 恚心。乃至夢中亦行十善。而不暫起十不善 T0228_.08.0641b17: 行。須菩提。若有具足如是相者。是爲不退轉 T0228_.08.0641b18: 菩薩摩訶薩 T0228_.08.0641b19: 復次須菩提。彼不退轉菩薩摩訶薩。隨自所 T0228_.08.0641b20: 聞所得一切法門。即爲一切衆生如理宣説。 T0228_.08.0641b21: 令諸衆生得大利樂。菩薩以是法施隨諸衆 T0228_.08.0641b22: 生心所樂欲。普令衆生圓滿意願。菩薩自所 T0228_.08.0641b23: 得法與一切衆生共之。須菩提。若有具足如 T0228_.08.0641b24: 是相者。是爲不退轉菩薩摩訶薩 T0228_.08.0641b25: 復次須菩提。彼不退轉菩薩摩訶薩。聞甚深 T0228_.08.0641b26: 法不疑不悔心生信解。是菩薩於一切時語 T0228_.08.0641b27: 言柔和善順少於惛沈睡眠。行住坐臥威儀 T0228_.08.0641b28: 具足。諸根調寂離諸動亂。行不卒疾平足履 T0228_.08.0641b29: 地。安詳徐歩視地而行。所向方處離諸過失。 T0228_.08.0641c01: 又須菩提。彼不退轉菩薩摩訶薩。身所著衣 T0228_.08.0641c02: 及諸臥具。清淨香潔無有垢穢。身得安隱離 T0228_.08.0641c03: 諸病惱。又人身中有八萬戸大小諸蟲。菩薩 T0228_.08.0641c04: 身中無是諸蟲。何以故。菩薩善根超出世間 T0228_.08.0641c05: 廣大増長。隨其善根所増長已。菩薩即得身 T0228_.08.0641c06: 清淨。身既清淨心亦清淨。須菩提白佛言。世 T0228_.08.0641c07: 尊。云何名爲菩薩心清淨。佛言須菩提。隨其 T0228_.08.0641c08: 菩薩所有善根既増長已。即彼一切諂曲欺 T0228_.08.0641c09: 誑諸不善法而自銷滅。以是滅故得心清淨。 T0228_.08.0641c10: 由心清淨故即能過於聲聞縁覺之地。如是 T0228_.08.0641c11: 名爲菩薩心清淨。須菩提。若有具足如是相 T0228_.08.0641c12: 者。是爲不退轉菩薩摩訶薩 T0228_.08.0641c13: 復次須菩提。彼不退轉菩薩摩訶薩。遠離貪 T0228_.08.0641c14: 愛無慳嫉心。不求世間名聞利養。不樂多畜 T0228_.08.0641c15: 飮食衣服臥具醫藥及餘資具。而但愛樂甚 T0228_.08.0641c16: 深正法。於深法門能一心聽不生驚怖。智慧 T0228_.08.0641c17: 堅固諦信諦受。隨所聞法皆與般若波羅蜜 T0228_.08.0641c18: 多相應。菩薩因般若波羅蜜多故。乃至世間 T0228_.08.0641c19: 一切種事。而不見有與般若波羅蜜多不相 T0228_.08.0641c20: 應者。皆悉安住實相法中。須菩提。若有具 T0228_.08.0641c21: 足如是相者。是爲不退轉菩薩摩訶薩 T0228_.08.0641c22: 復次須菩提。有諸惡魔來菩薩所。化作八大 T0228_.08.0641c23: 地獄。一一地獄。其中各有百千萬數不退轉 T0228_.08.0641c24: 菩薩。魔作是言。汝今當知此諸菩薩皆是住 T0228_.08.0641c25: 不退轉者。如來一一已爲授記。今還生此大 T0228_.08.0641c26: 地獄中。汝今亦復如是住不退轉地如來已 T0228_.08.0641c27: 爲授記。汝亦當生此大地獄。汝今若能悔是 T0228_.08.0641c28: 心者。當得不墮地獄轉生天上。須菩提。若菩 T0228_.08.0641c29: 薩聞是語已。心不動轉即作是念。若不退轉 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 632 633 634 635 636 637 638 639 640 641 642 643 644 645 646 647 [行番号:有/無] [返り点:無/有] [CITE] |