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大般若波羅蜜多經 (No. 0220_ 玄奘譯 ) in Vol. 07 751 752 753 754 755 756 757 758 759 760 761 762 763 764 765 766 [行番号:有/無] [返り点:無/有] [CITE]
T0220_.07.0751a01: T0220_.07.0751a02: T0220_.07.0751a03: T0220_.07.0751a04: 十六 T0220_.07.0751a05: *三藏法師玄奘奉 詔譯 T0220_.07.0751a06: 第三分佛國品第三十之二 T0220_.07.0751a07: 復次善現。此諸菩薩摩訶薩衆。應修如是嚴 T0220_.07.0751a08: 淨佛土。謂彼土中恒不聞有三種惡趣。亦不 T0220_.07.0751a09: 聞有諸惡見趣。亦不聞有貪瞋癡毒。亦不聞 T0220_.07.0751a10: 有男女形相。亦不聞有聲聞獨覺。亦不聞有 T0220_.07.0751a11: 無常苦等不如意事。亦不聞有攝受資具。亦 T0220_.07.0751a12: 不聞有我我所執。亦不聞有隨眠纒結。亦不 T0220_.07.0751a13: 聞有顛倒執著。亦不聞有施設有情果位差 T0220_.07.0751a14: 別。唯聞説空無相無願無生無滅無性等聲。 T0220_.07.0751a15: 謂隨有情意樂差別。於樹林等内外物中。常 T0220_.07.0751a16: 有微風更相衝撃。發起種種微妙音聲。諸音 T0220_.07.0751a17: 聲中説一切法皆無自性。無性故空。空故無 T0220_.07.0751a18: 相。無相故無願。無願故無生。無生故無滅。由 T0220_.07.0751a19: 此諸法本來寂靜自性涅槃。如來出世若不 T0220_.07.0751a20: 出世。諸法法性法爾常住。謂一切法無性空 T0220_.07.0751a21: 等。彼佛土中諸有情類。若晝若夜若立若行 T0220_.07.0751a22: 若臥若坐。常聞如是妙法音聲。善現當知。此 T0220_.07.0751a23: 諸菩薩摩訶薩衆各住所居嚴淨佛土。證得 T0220_.07.0751a24: 無上正等覺時。十方如來應正等覺。皆共稱 T0220_.07.0751a25: 讃彼彼佛名。若諸有情得聞如是諸佛名者。 T0220_.07.0751a26: 必於無上正等菩提得不退轉。是諸菩薩摩 T0220_.07.0751a27: 訶薩衆各住所居嚴淨佛土。證得無上正等 T0220_.07.0751a28: 覺時。爲諸有情宣説正法。有情聞已定不生 T0220_.07.0751a29: 疑。謂爲是法爲非法等。所以者何。彼有情類 T0220_.07.0751b01: 達一切法。皆即眞如法界法性一切是法無 T0220_.07.0751b02: 非法等。如是善現。此諸菩薩摩訶薩衆皆能 T0220_.07.0751b03: 嚴淨如是佛土。復次善現。是諸菩薩摩訶薩 T0220_.07.0751b04: 衆有所化生具不善根。未於諸佛菩薩獨覺 T0220_.07.0751b05: 及聲聞等種諸善根。爲惡知識所攝受故。離 T0220_.07.0751b06: 善友故不聞正法。常爲種種我有情見及諸 T0220_.07.0751b07: 見趣之所攝藏。墮在斷常二邊偏執。彼有情 T0220_.07.0751b08: 類自起邪執。亦常教他令起邪執。於非三寶 T0220_.07.0751b09: 起三寶想。於三寶中謂非三寶。毀謗正法讃 T0220_.07.0751b10: 歎邪法。由是因縁。身壞命終墮諸惡趣受種 T0220_.07.0751b11: 種苦。是諸菩薩摩訶薩衆各住自土。證得無 T0220_.07.0751b12: 上正等菩提。見彼有情輪迴生死受無量苦。 T0220_.07.0751b13: 以神通力方便化導。令捨惡見住正見中。從 T0220_.07.0751b14: 惡趣出生於人趣。復以種種神通方便。化導 T0220_.07.0751b15: 令住正定聚中。畢竟不復墮諸惡趣。復令修 T0220_.07.0751b16: 習殊勝善根。命終得生嚴淨佛土。受用淨土 T0220_.07.0751b17: 大乘法樂。如是善現。此諸菩薩摩訶薩衆皆 T0220_.07.0751b18: 能如是嚴淨佛土。由所居土極清淨故。生彼 T0220_.07.0751b19: 有情於一切法。不起虚妄分別猶豫。謂此是 T0220_.07.0751b20: 善法此是非善法。此是有記法此是無記法。 T0220_.07.0751b21: 此是世間法此是出世間法。此是有漏法此 T0220_.07.0751b22: 是無漏法。此是有爲法此是無爲法。諸如是 T0220_.07.0751b23: 等分別猶豫畢竟不生。由是因縁彼有情類。 T0220_.07.0751b24: 定得無上正等菩提。轉妙法輪度有情衆。善 T0220_.07.0751b25: 現當知。是爲菩薩摩訶薩嚴淨佛土功徳之 T0220_.07.0751b26: 相。利益安樂一切有情 T0220_.07.0751b27: 第三分宣化品第三十一之一 T0220_.07.0751b28: 爾時善現便白佛言。是菩薩摩訶薩爲住定 T0220_.07.0751b29: 聚不定聚耶。佛告善現。是菩薩摩訶薩皆住 T0220_.07.0751c01: 定聚。具壽善現復白佛言。是菩薩摩訶薩住 T0220_.07.0751c02: 何定聚。聲聞乘耶。獨覺乘耶。無上乘耶。佛 T0220_.07.0751c03: 告善現。是菩薩摩訶薩住無上乘。具壽善現 T0220_.07.0751c04: 復白佛言。是菩薩摩訶薩爲於何時名住定 T0220_.07.0751c05: 聚。初發心耶。不退位耶。最後有耶。佛告善 T0220_.07.0751c06: 現。是菩薩摩訶薩若初發心。若不退位。若 T0220_.07.0751c07: 最後有。皆住定聚。具壽善現復白佛言。此 T0220_.07.0751c08: 住定。聚諸菩薩摩訶薩墮惡趣不。佛告善現。 T0220_.07.0751c09: 諸菩薩摩訶薩若住定聚決定不墮諸惡趣 T0220_.07.0751c10: 中。復告善現。於意云何。第八預流一來不 T0220_.07.0751c11: 還阿羅漢獨覺隨惡趣不。善現對曰。不也世 T0220_.07.0751c12: 尊。佛告善現。諸菩薩摩訶薩亦復如是。從 T0220_.07.0751c13: 初發心修行布施乃至般若波羅蜜多及餘無 T0220_.07.0751c14: 量無邊佛法。伏斷一切惡不善法。由此因縁 T0220_.07.0751c15: 墮諸惡趣必無是處。生長壽天亦無是處。謂 T0220_.07.0751c16: 於彼處諸勝善法不得現行。是菩薩摩訶薩 T0220_.07.0751c17: 若生邊鄙或生達絮篾戻車中亦無是處。謂 T0220_.07.0751c18: 於彼處不能修行殊勝善法。多起惡見不信 T0220_.07.0751c19: 因果。常樂習行諸穢惡業。不聞三寳亦無四 T0220_.07.0751c20: 衆是菩薩摩訶薩生邪見家亦無是處。謂生 T0220_.07.0751c21: 彼家執著種種諸惡見趣。撥無妙行惡行及 T0220_.07.0751c22: 果不修諸善樂作衆惡故。諸菩薩不生彼家。 T0220_.07.0751c23: 復次善現。諸菩薩摩訶薩初發無上正等覺 T0220_.07.0751c24: 心。以勝意樂受行十種不善業道亦無是處。 T0220_.07.0751c25: 具壽善現便白佛言。若菩薩摩訶薩從初發 T0220_.07.0751c26: 心成就如是善根功徳不生惡處。何故世尊。 T0220_.07.0751c27: 毎爲衆説自本生事多百千種。於中亦有生 T0220_.07.0751c28: 諸惡處。爾時善根爲何所在。佛告善現。諸 T0220_.07.0751c29: 菩薩摩訶薩不由穢業受惡處身。但爲利樂 T0220_.07.0752a01: 諸有情類。由故思願而受彼身。是故不應引 T0220_.07.0752a02: 之爲難。復告善現。於意云何。有諸獨覺或 T0220_.07.0752a03: 阿羅漢方便善巧。如諸菩薩摩訶薩衆。成就 T0220_.07.0752a04: 殊勝方便善巧。受傍生身有獵者來欲爲損 T0220_.07.0752a05: 害。便起無上安忍慈悲。欲令彼人得利樂故。 T0220_.07.0752a06: 自捨身命不害彼不。善現對曰。諸獨覺等無 T0220_.07.0752a07: 如是事。佛告善現。由此因縁。當知菩薩爲欲 T0220_.07.0752a08: 利樂諸有情故。爲大慈悲速圓滿故。爲疾證 T0220_.07.0752a09: 得大菩提故。雖受種種傍生之身。而非傍生 T0220_.07.0752a10: 過失所染。具壽善現復白佛言。諸菩薩摩訶 T0220_.07.0752a11: 薩住何善根。爲欲利樂諸有情故受惡處身。 T0220_.07.0752a12: 佛告善現。諸菩薩摩訶薩有何善根不應圓 T0220_.07.0752a13: 滿。然諸菩薩摩訶薩衆爲得無上正等菩提。 T0220_.07.0752a14: 一切善根皆應圓滿。謂諸菩薩摩訶薩衆從 T0220_.07.0752a15: 初發心乃至安坐妙菩提座。無有善根不應 T0220_.07.0752a16: 圓滿。要具圓滿一切善法。乃得無上正等菩 T0220_.07.0752a17: 提。若一善法未能圓滿而得無上正等菩提 T0220_.07.0752a18: 定無是處。是故善現。諸菩薩摩訶薩從初發 T0220_.07.0752a19: 心乃至安坐妙菩提座。於其中間常學圓滿 T0220_.07.0752a20: 一切善法。學已當得一切相智。永斷一切習 T0220_.07.0752a21: 氣相續。乃能證得一切智智 T0220_.07.0752a22: 爾時善現便白佛言。諸菩薩摩訶薩云何成 T0220_.07.0752a23: 就種種白淨聖無漏法。而生惡趣受傍生身。 T0220_.07.0752a24: 佛告善現。於意云何。如來成就一切白淨聖 T0220_.07.0752a25: 無漏不。善現對曰。如來成就一切白淨聖無 T0220_.07.0752a26: 漏法。佛告善現。於意云何。如來化作傍生 T0220_.07.0752a27: 趣身。利樂有情作佛事不。善現對曰。如來 T0220_.07.0752a28: 化作傍生趣身。利樂有情作諸佛事。佛告善 T0220_.07.0752a29: 現。於意云何。如來化作傍生身時。是實傍 T0220_.07.0752b01: 生受彼苦不。善現對曰。如來化作傍生身時。 T0220_.07.0752b02: 非實傍生不受彼苦佛告善現。諸菩薩摩訶 T0220_.07.0752b03: 薩亦復如是。雖具成就種種白淨聖無漏法。 T0220_.07.0752b04: 而爲成熟諸有情類。以故思願受傍生身。如 T0220_.07.0752b05: 應成熟諸有情類。復次善現於意云何。有阿 T0220_.07.0752b06: 羅漢諸漏永盡。能化作身起諸事業。由彼事 T0220_.07.0752b07: 業生他喜不。善現對曰。有阿羅漢諸漏永盡。 T0220_.07.0752b08: 能化作身起諸事業。由彼事業令他生喜。佛 T0220_.07.0752b09: 告善現。諸菩薩摩訶薩亦復如是。雖具成就 T0220_.07.0752b10: 種種白淨聖無漏法。而爲利樂諸有情類。以 T0220_.07.0752b11: 故思願受傍生身作諸佛事。雖受彼身而不 T0220_.07.0752b12: 同彼受諸苦惱。亦不爲彼過失所汚。復次 T0220_.07.0752b13: 善現。於意云何。有巧幻師或彼弟子。幻作種 T0220_.07.0752b14: 種象馬等事。令衆人見歡喜踊躍。於彼有實 T0220_.07.0752b15: 象馬等不。善現對曰。於彼無實象馬等事。佛 T0220_.07.0752b16: 告善現。諸菩薩摩訶薩亦復如是。雖具成就 T0220_.07.0752b17: 種種白淨聖無漏法。而爲利樂諸有情類。以 T0220_.07.0752b18: 故思願受傍生身。雖受彼身而實非彼。亦不 T0220_.07.0752b19: 爲彼過失所汚。具壽善現復白佛言。諸菩薩 T0220_.07.0752b20: 摩訶薩如是廣大方便善巧。雖具成就種種 T0220_.07.0752b21: 白淨聖無漏法。而爲有情以故思願。方便善 T0220_.07.0752b22: 巧受種種身。隨其所宜現作饒益。世尊。諸 T0220_.07.0752b23: 菩薩摩訶薩住何等法。能作如是方便善巧。 T0220_.07.0752b24: 雖受種種傍生等身。而不爲彼過失所汚。佛 T0220_.07.0752b25: 告善現。諸菩薩摩訶薩住深般若波羅蜜多。 T0220_.07.0752b26: 能作如是方便善巧。由此方便善巧力故。雖 T0220_.07.0752b27: 往十方殑伽沙等諸佛世界。現種種身利益 T0220_.07.0752b28: 安樂諸有情類。而於其中不起染著。所以者 T0220_.07.0752b29: 何。是菩薩摩訶薩於一切法都無所得。謂都 T0220_.07.0752c01: 不得能染所染及染因縁。何以故。以一切法 T0220_.07.0752c02: 自性空故。善現當知。空性不能染著空性。空 T0220_.07.0752c03: 亦不能染著餘法。亦無餘法能染著空。所以 T0220_.07.0752c04: 者何。空中空性尚不可得。況有餘法而可得 T0220_.07.0752c05: 者。如是名爲不可得空。諸菩薩摩訶薩安住 T0220_.07.0752c06: 此中。能證無上正等菩提。轉妙法輪度有情 T0220_.07.0752c07: 衆。具壽善現復白佛言。諸菩薩摩訶薩爲但 T0220_.07.0752c08: 安住甚深般若波羅蜜多。能作如是方便善 T0220_.07.0752c09: 巧。爲亦安住諸餘法耶。佛告善現。豈有餘 T0220_.07.0752c10: 法非深般若波羅蜜多之所攝受。而汝今者 T0220_.07.0752c11: 復爲此問。具壽善現便白佛言。甚深般若波 T0220_.07.0752c12: 羅蜜多自性既空。云何可説甚深般若波羅 T0220_.07.0752c13: 蜜多攝一切法。非空法中可説有法攝與不 T0220_.07.0752c14: 攝。佛告善現。豈不諸法自性皆空。善現對 T0220_.07.0752c15: 曰。如是如是。佛告善現。若一切法自性皆 T0220_.07.0752c16: 空。豈不空中攝一切法。善現對曰。如是如 T0220_.07.0752c17: 是。佛告善現。由此因縁甚深般若波羅蜜多 T0220_.07.0752c18: 攝一切法。當知菩薩摩訶薩衆住深般若波 T0220_.07.0752c19: 羅蜜多。能作如是方便善巧利益有情。 T0220_.07.0752c20: 爾時善現復白佛言。云何菩薩摩訶薩行深 T0220_.07.0752c21: 般若波羅蜜多時。住一切法自性空中。引發 T0220_.07.0752c22: 神通波羅蜜多。住此神通波羅蜜多。能至十 T0220_.07.0752c23: 方殑伽沙等諸佛世界。供養恭敬諸佛世尊。 T0220_.07.0752c24: 於諸佛所聽受正法種諸善根。佛告善現。若 T0220_.07.0752c25: 菩薩摩訶薩行深般若波羅蜜多。遍觀十方 T0220_.07.0752c26: 殑伽沙等諸佛世界及諸佛衆。并所説法自 T0220_.07.0752c27: 性皆空。但有世俗施設名字。説爲世界佛衆 T0220_.07.0752c28: 及法。如是世俗施設名字自性亦空。善現當 T0220_.07.0752c29: 知。若十方界及諸佛衆并所説法施設名字 T0220_.07.0753a01: 自性不空。則所説空應成少分。以所説空非 T0220_.07.0753a02: 成少分故。一切法自性皆空。其理周圓無二 T0220_.07.0753a03: 無別。善現當知。是菩薩摩訶薩行深般若波 T0220_.07.0753a04: 羅蜜多。由遍觀空方便善巧。便能引發殊勝 T0220_.07.0753a05: 神通波羅蜜多。住此神通波羅蜜多。復能引 T0220_.07.0753a06: 發天眼天耳神境他心宿住隨念及知漏盡微 T0220_.07.0753a07: 妙通慧。善現當知。諸菩薩摩訶薩非離神通 T0220_.07.0753a08: 波羅蜜多有能自在成熟有情嚴淨佛土證得 T0220_.07.0753a09: 無上正等菩提。是故神通波羅蜜多是菩提 T0220_.07.0753a10: 道。諸菩薩摩訶薩皆依此道。求趣無上正等 T0220_.07.0753a11: 菩提。於求趣時能自圓滿一切善法。亦能勸 T0220_.07.0753a12: 他修諸善法。雖作是事而於其中無所執著。 T0220_.07.0753a13: 所以者何。是菩薩摩訶薩知諸善法自性皆 T0220_.07.0753a14: 空。非自性空有所執著。若有執著則有愛味。 T0220_.07.0753a15: 由無執著亦無愛味。自性空中無愛味故。能 T0220_.07.0753a16: 味所味及味因縁。於空法中皆不可得。善現 T0220_.07.0753a17: 當知。是菩薩摩訶薩行深般若波羅蜜多。安 T0220_.07.0753a18: 住神通波羅密多。引發天眼清淨過人用此 T0220_.07.0753a19: 天眼觀一切法自性皆空。見一切法自性空 T0220_.07.0753a20: 故。不依法相造作諸業。雖爲有情説如是法。 T0220_.07.0753a21: 而亦不得諸有情相及彼施設。是菩薩摩訶 T0220_.07.0753a22: 薩以無所得而爲方便。引發菩薩殊勝神通。 T0220_.07.0753a23: 用此神通作所應作一切事業。善現當知。是 T0220_.07.0753a24: 菩薩摩訶薩以極清淨過人天眼。遍觀十方 T0220_.07.0753a25: 殑伽沙等諸佛世界。見已引發神境智通。往 T0220_.07.0753a26: 彼饒益諸有情類。或以布施乃至般若波羅 T0220_.07.0753a27: 蜜多而作饒益。或以三十七種菩提分法而 T0220_.07.0753a28: 作饒益。或以靜慮無量無色而作饒益。或 T0220_.07.0753a29: 以解脱等持等至而作饒益。或以空無相無 T0220_.07.0753b01: 願解脱門而作饒益。或以諸餘殊勝善法而 T0220_.07.0753b02: 作饒益。或以聲聞獨覺菩薩及諸佛法而作 T0220_.07.0753b03: 饒益。是菩薩摩訶薩遊十方界。若見有情慳 T0220_.07.0753b04: 貪多者。深生憐愍説如是法。汝等有情當行 T0220_.07.0753b05: 布施。諸慳貪者受貧窮苦。由貧窮故無有威 T0220_.07.0753b06: 徳。不能自益況能益他。是故汝等當勤布施。 T0220_.07.0753b07: 既自安樂亦安樂他。莫以貧窮更相食噉。倶 T0220_.07.0753b08: 不解脱諸惡趣苦。若見有情毀淨戒者。深生 T0220_.07.0753b09: 憐愍説如是法。汝等有情當持淨戒。諸破戒 T0220_.07.0753b10: 者受惡趣苦。破戒之人無有威徳。不能自益 T0220_.07.0753b11: 況能益他。破戒因縁墮諸惡趣。受苦異熟楚 T0220_.07.0753b12: 毒難忍。不能自濟況能濟他。是故汝等當持 T0220_.07.0753b13: 淨戒。不應容納犯戒之心經一念頃。況經多 T0220_.07.0753b14: 時。莫縱自心後生憂悔。若見有情更相瞋忿 T0220_.07.0753b15: 展轉結恨互相深惱。深生憐愍説如是法。汝 T0220_.07.0753b16: 等有情當修安忍。莫相瞋忿結恨相害。諸忿 T0220_.07.0753b17: 恨心不順善法。増長惡法招現衰損。汝等由 T0220_.07.0753b18: 此忿恨心故。身壞命終當墮惡趣。受諸劇苦 T0220_.07.0753b19: 難有出期。是故汝等不應客納忿恨之心經 T0220_.07.0753b20: 一念頃。何況令其多時相續。汝等今者展轉 T0220_.07.0753b21: 相縁。應起慈悲作饒益事。若見有情懈怠懶 T0220_.07.0753b22: 惰。深生憐愍説如是法。汝等有情當勤精 T0220_.07.0753b23: 進。莫於善法懈怠懶*惰。諸懶*惰者於諸善 T0220_.07.0753b24: 法及諸勝事皆不能成。汝等由斯墮諸惡趣 T0220_.07.0753b25: 受無邊苦。是故汝等不應容納懶*惰之心經 T0220_.07.0753b26: 一念頃何況令其多時相續。若見有情失念 T0220_.07.0753b27: 散亂心不寂靜。深生憐愍説如是法。汝等有 T0220_.07.0753b28: 情當修靜慮。莫起失念散亂之心。如是之心 T0220_.07.0753b29: 不順善法。増長惡法招現衰損。汝等由此身 T0220_.07.0753c01: 壞命終。當墮惡趣受無邊苦。是故汝等不應 T0220_.07.0753c02: 容納失念散亂相應之心經一念頃。何況令 T0220_.07.0753c03: 其多時相續。若見有情愚癡惡慧。深生憐愍 T0220_.07.0753c04: 説如是法。汝等有情當修勝慧莫起惡慧。起 T0220_.07.0753c05: 惡慧者於諸善趣尚不能往。況得解脱。汝等 T0220_.07.0753c06: 由此惡慧因縁當墮惡趣受無邊苦。是故汝 T0220_.07.0753c07: 等不應容納愚癡惡慧相應之心經一念頃。何 T0220_.07.0753c08: 況令其多時相續。若見有情貪欲多者。深生 T0220_.07.0753c09: 憐愍方便令其修不淨觀。若見有情瞋恚多 T0220_.07.0753c10: 者。深生憐愍方便令其修慈悲觀。若見有情 T0220_.07.0753c11: 愚癡多者。深生憐愍方便令其修縁起觀。若 T0220_.07.0753c12: 見有情憍慢多者。深生憐愍方便令其修諸 T0220_.07.0753c13: 界觀。若見有情尋伺多者。深生憐愍方便令 T0220_.07.0753c14: 其修持息念。若見有情失正道者。深生憐愍 T0220_.07.0753c15: 方便令其趣入正道。謂聲聞道或獨覺道或 T0220_.07.0753c16: 菩薩道或如來道。方便爲彼説如是法。汝等 T0220_.07.0753c17: 所執自性皆空。非空法中可有所執。以無所 T0220_.07.0753c18: 執爲空相故。如是善現。諸菩薩摩訶薩行深 T0220_.07.0753c19: 般若波羅蜜多。要住神通波羅蜜多。方能 T0220_.07.0753c20: 自在宣説正法。利益安樂諸有情類。善現當 T0220_.07.0753c21: 知。若菩薩摩訶薩遠離神通波羅蜜多。不能 T0220_.07.0753c22: 自在宣説正法與諸有情作利樂事。善現當 T0220_.07.0753c23: 知。如鳥無翼不能自在飛翔虚空遠有所至。 T0220_.07.0753c24: 諸菩薩摩訶薩亦復如是。若無神通波羅蜜 T0220_.07.0753c25: 多。不能自在宣説正法與諸有情作利樂事。 T0220_.07.0753c26: 是故善現。諸菩薩摩訶薩行深般若波羅蜜 T0220_.07.0753c27: 多。應引發神通波羅蜜多。若引發神通波羅 T0220_.07.0753c28: 蜜多。即能自在宣説正法。隨意利樂諸有情 T0220_.07.0753c29: 類。善現當知。諸菩薩摩訶薩以最清淨過人 T0220_.07.0754a01: 天眼。遍觀十方殑伽沙等諸佛世界。及觀生 T0220_.07.0754a02: 彼諸有情類。見已引發神境智通。經須臾間 T0220_.07.0754a03: 往至彼界。以他心智如實了知彼諸有情心 T0220_.07.0754a04: 心所法。隨其所應爲説法要。謂説布施乃至 T0220_.07.0754a05: 般若波羅蜜多。或説四念住乃至八聖道支。 T0220_.07.0754a06: 或説四靜慮四無量四無色定。或説空無相 T0220_.07.0754a07: 無願解脱門。或説八解脱乃至十遍處。或説 T0220_.07.0754a08: 陀羅尼門三摩地門。或説内空乃至無性自 T0220_.07.0754a09: 性空。或説眞如乃至不思議界。或説苦集滅 T0220_.07.0754a10: 道聖諦。或説因縁乃至増上縁。或説從縁所 T0220_.07.0754a11: 生諸法。或説無明乃至老死。或説種種蘊處 T0220_.07.0754a12: 界門。或説聲聞道。或説獨覺道。或説菩薩 T0220_.07.0754a13: 道。或説菩提。或説涅槃。令彼有情聞此法 T0220_.07.0754a14: 已皆獲殊勝利益安樂。善現當知。是菩薩摩 T0220_.07.0754a15: 訶薩以最清淨過人天耳。能聞一切人非人 T0220_.07.0754a16: 聲。由此天耳遍聞十方殑伽沙等諸佛世界 T0220_.07.0754a17: 一切如來應正等覺所説正法。聞已受持思 T0220_.07.0754a18: 惟義趣。隨所聞法能爲有情如實宣説。或説 T0220_.07.0754a19: 布施乃至般若波羅蜜多。廣説乃至或説菩 T0220_.07.0754a20: 提或説涅槃。令彼有情聞此法已。皆獲殊勝 T0220_.07.0754a21: 利益安樂。善現當知。是菩薩摩訶薩以最 T0220_.07.0754a22: 清淨他心智通。如實了知諸有情類心心所 T0220_.07.0754a23: 法。隨其所應爲説法要。謂説布施乃至般若 T0220_.07.0754a24: 波羅蜜多。廣説乃至或説菩提或説涅槃。令 T0220_.07.0754a25: 彼有情聞此法已。皆獲殊勝利益安樂。善現 T0220_.07.0754a26: 當知。是菩薩摩訶薩以淨宿住隨念智通。如 T0220_.07.0754a27: 實念知過去諸佛及弟子衆名等差別。若諸 T0220_.07.0754a28: 有情樂聞過去諸宿住事而獲益者。便爲宣 T0220_.07.0754a29: 説諸宿住事。因斯方便爲説正法。謂説布施 T0220_.07.0754b01: 乃至般若波羅蜜多。廣説乃至或説菩提或 T0220_.07.0754b02: 説涅槃。令彼有情聞此法已。皆獲殊勝利益 T0220_.07.0754b03: 安樂。善現當知。是菩薩摩訶薩以極迅疾神 T0220_.07.0754b04: 境智通。往至十方殑伽沙等諸佛世界。親近 T0220_.07.0754b05: 供養諸佛世尊。於諸佛所種諸善根。還歸本 T0220_.07.0754b06: 土爲有情説諸佛土事。因斯方便爲説正法。 T0220_.07.0754b07: 謂説布施乃至般若波羅蜜多。廣説乃至或 T0220_.07.0754b08: 説菩提或説涅槃。令彼有情聞此法已。皆獲 T0220_.07.0754b09: 殊勝利益安樂。善現當知。是菩薩摩訶薩以 T0220_.07.0754b10: 隨所得漏盡智通。如實了知諸有情類漏盡 T0220_.07.0754b11: 未盡。亦如實知漏盡方便。爲未盡者宣説法 T0220_.07.0754b12: 要。謂説布施乃至般若波羅蜜多。廣説乃至 T0220_.07.0754b13: 或説菩提或説涅槃。令彼有情聞此法已。皆 T0220_.07.0754b14: 獲殊勝利益安樂。如是善現。諸菩薩摩訶 T0220_.07.0754b15: 薩行深般若波羅蜜多。應引發神通波羅蜜 T0220_.07.0754b16: 多。是菩薩摩訶薩修習神通波羅蜜多得圓 T0220_.07.0754b17: 滿故。隨意所樂受種種身。不爲苦樂過失所 T0220_.07.0754b18: 染。如佛化身雖能施作種種事業。而不爲彼 T0220_.07.0754b19: 苦樂過失之所雜染。如是善現。諸菩薩摩訶 T0220_.07.0754b20: 薩行深般若波羅蜜多。應遊戲神通波羅蜜 T0220_.07.0754b21: 多。若遊戲神通波羅蜜多。則能成熟有情嚴 T0220_.07.0754b22: 淨佛土。疾能證得一切智智。善現當知。若菩 T0220_.07.0754b23: 薩摩訶薩不成熟有情嚴淨佛土。終不能得 T0220_.07.0754b24: 一切智智。所以者何。諸菩薩摩訶薩菩提資 T0220_.07.0754b25: 糧若未圓滿。必不能得一切智智 T0220_.07.0754b26: 爾時善現便白佛言。何等名爲諸菩薩摩訶 T0220_.07.0754b27: 薩菩提資糧。諸菩薩摩訶薩圓滿如是菩提 T0220_.07.0754b28: 資糧。方能證得一切智智。佛告善現一切善 T0220_.07.0754b29: 法皆是菩薩菩提資糧。諸菩薩摩訶薩圓滿 T0220_.07.0754c01: 如是菩提資糧。方能證得一切智智。具壽善 T0220_.07.0754c02: 現復白佛言。何等名爲一切善法佛告善現。 T0220_.07.0754c03: 諸菩薩摩訶薩從初發心。修行布施乃至般 T0220_.07.0754c04: 若波羅蜜多。於中都無分別執著。謂作是念。 T0220_.07.0754c05: 此是布施乃至般若波羅蜜多。由此爲此。而 T0220_.07.0754c06: 修布施乃至般若波羅蜜多。是三分別執著 T0220_.07.0754c07: 都無。知一切法自性空故。由此所修布施 T0220_.07.0754c08: 等六波羅蜜多。能自饒益亦能饒益一切有 T0220_.07.0754c09: 情。令出生死得涅槃故説爲善法。亦名菩薩 T0220_.07.0754c10: 菩提資糧。亦名菩薩摩訶薩道。過去未來現 T0220_.07.0754c11: 在菩薩摩訶薩衆行此道故。已得今得當得 T0220_.07.0754c12: 無上正等菩提。亦令有情已當今度生死大 T0220_.07.0754c13: 海證涅槃樂。復次善現。諸菩薩摩訶薩從初 T0220_.07.0754c14: 發心。修四靜慮及四無量四無色定。修四念 T0220_.07.0754c15: 住乃至八聖道支。安住内空乃至無性自性 T0220_.07.0754c16: 空。安住眞如乃至不思議界。安住苦集滅道 T0220_.07.0754c17: 聖諦。修空無相無願解脱門。修八解脱乃至 T0220_.07.0754c18: 十遍處。修諸菩薩摩訶薩地。修陀羅尼門三 T0220_.07.0754c19: 摩地門。修佛十力乃至十八佛不共法。修大 T0220_.07.0754c20: 慈大悲大喜大捨。修無忘失法恒住捨性。修 T0220_.07.0754c21: 一切智道相智一切相智。於中都無分別執 T0220_.07.0754c22: 著。謂作是念。此是四靜慮廣説乃至一切相 T0220_.07.0754c23: 智。由此爲此。而修四靜慮廣説乃至一切相 T0220_.07.0754c24: 智。是三分別執著都無。知一切法自性空故。 T0220_.07.0754c25: 由此所修四靜慮等。能自饒益亦能饒益一 T0220_.07.0754c26: 切有情。令出生死得涅槃故説爲善法。亦名 T0220_.07.0754c27: 菩薩菩提資糧。亦名菩薩摩訶薩道。過去未 T0220_.07.0754c28: 來現在菩薩摩訶薩衆。行此道故已得當得 T0220_.07.0754c29: 今得無上正等菩提。亦令有情已今當度生 T0220_.07.0755a01: 死大海證涅槃樂。善現當知。復有無量諸菩 T0220_.07.0755a02: 薩衆。所修功徳皆名善法。亦名菩薩菩提資 T0220_.07.0755a03: 糧。亦名菩薩摩訶薩道。諸菩薩摩訶薩要修 T0220_.07.0755a04: 如是諸勝善法令極圓滿。方能證得一切智 T0220_.07.0755a05: 智。要已證得一切智智。乃能無倒轉正法輪。 T0220_.07.0755a06: 令諸有情脱生死苦證得究竟常樂涅槃 T0220_.07.0755a07: 爾時善現便白佛言。若此諸法是菩薩法。復 T0220_.07.0755a08: 有何等名佛法耶。佛告善現。即菩薩法亦名 T0220_.07.0755a09: 佛法。謂諸菩薩於一切法覺一切相。由此當 T0220_.07.0755a10: 得一切相智。永斷一切習氣相續。若諸如來 T0220_.07.0755a11: 應正等覺於一切法。以一刹那相應般若現 T0220_.07.0755a12: 等覺心。證得無上正等菩提。是名菩薩與佛 T0220_.07.0755a13: 有異。如二聖者雖倶是聖。而有行向住果差 T0220_.07.0755a14: 別。所成就法非不有異。如是善現。若無間 T0220_.07.0755a15: 道中行於一切法未離闇障。未到彼岸。未得 T0220_.07.0755a16: 自在。未得果時。名爲菩薩。若解脱道中行 T0220_.07.0755a17: 於一切法。已離闇障。已到彼岸。已得自在。 T0220_.07.0755a18: 已得果時。乃名爲佛。是爲菩薩與佛有異。由 T0220_.07.0755a19: 位有異法非無別。而不可説法性有異。具 T0220_.07.0755a20: 壽善現便白佛言。若一切法自性皆空。自 T0220_.07.0755a21: 相空中云何得有種種差別。謂此是地獄乃 T0220_.07.0755a22: 至此是天。此是種性廣説乃至此是如來。如 T0220_.07.0755a23: 是所説補特伽羅既不可得。彼所造業亦不 T0220_.07.0755a24: 可得。如所造業既不可得。彼異熟果亦不可 T0220_.07.0755a25: 得。云何得有種種差別。佛告善現。如是如 T0220_.07.0755a26: 是。如汝所説。一切法自相空。自相空中補 T0220_.07.0755a27: 特伽羅既無所有。業果異熟亦無所有。無所 T0220_.07.0755a28: 有中無差別相。然諸有情於一切法。自相空 T0220_.07.0755a29: 理不能盡知造作諸業。或善或惡。或復無漏。 T0220_.07.0755b01: 由於善業造作増長生天人中。由於惡業造 T0220_.07.0755b02: 作増長墮三惡趣。於善業中由於定業造作 T0220_.07.0755b03: 増長得生色界或無色界。由無漏業加行根 T0220_.07.0755b04: 本有種性等賢聖差別。由此因縁諸菩薩摩 T0220_.07.0755b05: 訶薩修行布施乃至般若波羅蜜多。乃至修 T0220_.07.0755b06: 行一切相智及餘無量無邊佛法。是菩薩摩 T0220_.07.0755b07: 訶薩於此所説菩提分法。無間無缺修令圓 T0220_.07.0755b08: 滿。既圓滿已便能引發近助菩提金剛喩定。 T0220_.07.0755b09: 證得無上正等菩提。與諸有情作大饒益常 T0220_.07.0755b10: 無失壞。無失壞故令諸有情解脱生死證得 T0220_.07.0755b11: 常樂清涼涅槃。具壽善現復白佛言。佛證 T0220_.07.0755b12: 無上正等覺已。爲得諸趣生死法耶。佛言不 T0220_.07.0755b13: 爾。具壽善現復白佛言。佛證無上正等覺已。 T0220_.07.0755b14: 爲得黒業白業黒白業非黒白業耶。佛言不 T0220_.07.0755b15: 爾。具壽善現復白佛言。若佛不得諸趣生死 T0220_.07.0755b16: 及業差別。云何施設此是地獄乃至人天。此 T0220_.07.0755b17: 是種性乃至如來分位差別。佛告善現。諸 T0220_.07.0755b18: 有情類自知諸法自相空不。善現對曰。不也 T0220_.07.0755b19: 世尊。佛告善現。若諸有情自知諸法自相空 T0220_.07.0755b20: 者。諸菩薩摩訶薩便於無上正等菩提。不應 T0220_.07.0755b21: 求證方便善巧拔諸有情惡趣生死。以諸有 T0220_.07.0755b22: 情不知諸法自相空故。輪迴諸趣受無邊苦。 T0220_.07.0755b23: 是故菩薩從諸佛所聞一切法自相空已。爲 T0220_.07.0755b24: 欲饒益諸有情故。求證無上正等菩提。方便 T0220_.07.0755b25: 善巧拔諸有情惡趣生死。善現當知。諸菩薩 T0220_.07.0755b26: 摩訶薩常作是念。非一切法實有自相。如諸 T0220_.07.0755b27: 愚夫異生所執。然彼分別顛倒力故。非實有 T0220_.07.0755b28: 中起實有想。於無我中起於我想。廣説乃至 T0220_.07.0755b29: 無見者中起見者想。又無色中起於色想。無 T0220_.07.0755c01: 受想行識中起受想行識想。廣説乃至無無 T0220_.07.0755c02: 爲中起無爲想。如是分別顛倒力故。非實有 T0220_.07.0755c03: 中起實有想。虚妄執著倒亂其心。造身語意 T0220_.07.0755c04: 善不善業。不能解脱惡趣生死。我當拔濟令 T0220_.07.0755c05: 得解脱。是菩薩摩訶薩作此念已。行深般若 T0220_.07.0755c06: 波羅蜜多。以諸善法攝在其中。無倒修行諸 T0220_.07.0755c07: 菩薩行。漸次圓滿菩提資糧。菩提資糧得圓 T0220_.07.0755c08: 滿已。證得無上正等菩提。得菩提已爲諸有 T0220_.07.0755c09: 情。宣説開示分別建立四聖諦義。謂此是苦 T0220_.07.0755c10: 聖諦。此是苦集聖諦此是苦滅聖諦。此是 T0220_.07.0755c11: 趣苦滅道聖諦。復以一切菩提分法。攝在如 T0220_.07.0755c12: 是四聖諦中。復依一切菩提分法。施設建立 T0220_.07.0755c13: 佛法僧寶。由此三寶出現世間。諸有情類解 T0220_.07.0755c14: 脱生死。若諸有情不能歸信佛法僧寶。造作 T0220_.07.0755c15: 諸業輪迴諸趣受苦無窮故。應歸依佛法僧 T0220_.07.0755c16: 寶。勤求自他利益安樂 T0220_.07.0755c17: 爾時善現便白佛言。爲由苦集滅道聖諦。諸 T0220_.07.0755c18: 有情類證般涅槃。爲由苦集滅道聖智諸有 T0220_.07.0755c19: 情類證般涅槃。佛告善現。非由苦集滅道聖 T0220_.07.0755c20: 諦諸有情類證般涅槃。非由苦集滅道聖智 T0220_.07.0755c21: 諸有情類證般涅槃。善現。我説四聖諦平等 T0220_.07.0755c22: 性即是涅槃。如是涅槃非由苦集滅道諦證。 T0220_.07.0755c23: 非由苦集滅道智證。但由般若波羅蜜多證 T0220_.07.0755c24: 平等性名證涅槃。具壽善現。復白佛言。何 T0220_.07.0755c25: 等名爲四聖諦平等性。佛告善現。若於是處 T0220_.07.0755c26: 無苦集滅道諦無苦集滅道智。名四聖諦平 T0220_.07.0755c27: 等之性。此平等性即四聖諦。所有眞如廣 T0220_.07.0755c28: 説乃至不思議界。如來出世若不出世。性相 T0220_.07.0755c29: 常住無失壞無變易。如是名爲四聖諦平等 T0220_.07.0756a01: 性。諸菩薩摩訶薩行深般若波羅蜜多時。爲 T0220_.07.0756a02: 欲隨覺此四聖諦平等性故行深般若波羅蜜 T0220_.07.0756a03: 多。若能隨覺此四聖諦平等性時。名眞隨覺 T0220_.07.0756a04: 一切聖諦。速證無上正等菩提。具壽善現復 T0220_.07.0756a05: 白佛言。云何菩薩摩訶薩行深般若波羅蜜 T0220_.07.0756a06: 多時。爲欲隨覺此四聖諦平等性故。行深般 T0220_.07.0756a07: 若波羅蜜多。若能隨覺此四聖諦平等性時。 T0220_.07.0756a08: 名眞隨覺一切聖諦。不墮聲聞獨覺等地。趣 T0220_.07.0756a09: 入菩薩正性離生。佛告善現。諸菩薩摩訶薩 T0220_.07.0756a10: 行深般若波羅蜜多時。無有少法不如實見 T0220_.07.0756a11: 於一切法。如實見時於一切法都無所得。於 T0220_.07.0756a12: 一切法無所得時。則如實見一切法空。謂如 T0220_.07.0756a13: 實見四諦所攝及所不攝諸法皆空。如是見 T0220_.07.0756a14: 時能入菩薩正性離生。由能入菩薩正性離 T0220_.07.0756a15: 生故。便住菩薩種性地中。既住菩薩種性地 T0220_.07.0756a16: 中。則能決定不從頂墮。若從頂墮應墮聲聞 T0220_.07.0756a17: 或獨覺地。是菩薩摩訶薩安住菩薩種性地 T0220_.07.0756a18: 中。起四靜慮及四無量四無色定。是菩薩摩 T0220_.07.0756a19: 訶薩安住如是奢摩他地。便能決擇一切法 T0220_.07.0756a20: 性及能隨悟四聖諦理。爾時菩薩雖遍知苦。 T0220_.07.0756a21: 而能不起縁執苦心。雖永斷集而能不起縁 T0220_.07.0756a22: 執集心。雖能證滅而能不起縁執滅心。雖能 T0220_.07.0756a23: 修道而能不起縁執道心。但起隨順趣向臨 T0220_.07.0756a24: 入菩提之心。如實覺知諸法實相 T0220_.07.0756a25: 大般若波羅蜜多經卷第五百三十六 T0220_.07.0756a26: T0220_.07.0756a27: T0220_.07.0756a28: T0220_.07.0756a29: T0220_.07.0756b01: T0220_.07.0756b02: T0220_.07.0756b03: T0220_.07.0756b04: 十七 T0220_.07.0756b05: *三藏法師玄奘奉 詔譯 T0220_.07.0756b06: 第三分宣化品第三十一之二 T0220_.07.0756b07: 爾時具壽善現便白佛言。世尊。諸菩薩摩訶 T0220_.07.0756b08: 薩云何覺知諸法實相。佛告善現。諸菩薩摩 T0220_.07.0756b09: 訶薩觀一切法無不皆空。是爲覺知諸法實 T0220_.07.0756b10: 相。具壽善現復白佛言。云何菩薩摩訶薩觀 T0220_.07.0756b11: 一切法無不皆空。佛告善現。諸菩薩摩訶薩 T0220_.07.0756b12: 於一切法觀自相空。是爲菩薩摩訶薩觀一 T0220_.07.0756b13: 切法無不皆空。善現當知。諸菩薩摩訶薩以 T0220_.07.0756b14: 觀空相毘鉢舍那。觀諸法空都不見有諸法 T0220_.07.0756b15: 自性可於中住。證得無上正等菩提。所以者 T0220_.07.0756b16: 何。諸佛無上正等菩提及一切法。皆用無性 T0220_.07.0756b17: 而爲自性。所謂色蘊乃至識蘊。皆用無性而 T0220_.07.0756b18: 爲自性。廣説乃至一切菩薩摩訶薩行諸佛 T0220_.07.0756b19: 無上正等菩提。亦用無性而爲自性。如是無 T0220_.07.0756b20: 性非諸如來應正等覺獨覺菩薩及諸聲聞向 T0220_.07.0756b21: 果所作亦非餘作。但爲有情於一切法。不知 T0220_.07.0756b22: 不見如實皆空。是故菩薩摩訶薩衆行深般 T0220_.07.0756b23: 若波羅蜜多。方便善巧如自所覺。爲諸有情 T0220_.07.0756b24: 宣説開示。令離執著脱生死苦。得般涅槃畢 T0220_.07.0756b25: 竟安樂。具壽善現便白佛言。若一切法皆用 T0220_.07.0756b26: 無性而爲自性。如是無性非諸如來應正等 T0220_.07.0756b27: 覺獨覺菩薩聲聞等作。云何施設諸法有異。 T0220_.07.0756b28: 謂是地獄傍生鬼界人及諸天種種差別。謂 T0220_.07.0756b29: 四大王衆天乃至非想非非想處。及有三乘 T0220_.07.0756c01: 分位差別。由如是業施設地獄。由如是業施 T0220_.07.0756c02: 設傍生。由如是業施設鬼界。由如是業施設 T0220_.07.0756c03: 人趣。有贍部洲勝身牛貨倶盧洲等種種差 T0220_.07.0756c04: 別。由如是業施設天趣。有四大王衆天乃至 T0220_.07.0756c05: 非想非非想處種種差別。由如是業施設預 T0220_.07.0756c06: 流乃至獨覺。由如是業施設菩薩及諸如來。 T0220_.07.0756c07: 世尊。無性之法必無作用。如何可言。由此 T0220_.07.0756c08: 業故生於地獄。如是乃至由此業故生於非 T0220_.07.0756c09: 想非非想處。由此業故得預流果廣説乃至 T0220_.07.0756c10: 獨覺菩提。由此業故入菩薩位行菩薩道。由 T0220_.07.0756c11: 此業故便能證得一切智智。説名如來應正 T0220_.07.0756c12: 等覺。利益安樂一切有情。佛告善現。如是 T0220_.07.0756c13: 如是。如汝所説。無性法中不可施設諸法有 T0220_.07.0756c14: 異。無業無果亦無作用。但諸愚夫不了聖法 T0220_.07.0756c15: 毘奈耶故。不如實知諸法皆以無性爲性。愚 T0220_.07.0756c16: 癡顛倒發起諸業。趣業差別受種種身。依如 T0220_.07.0756c17: 是身品類差別。施設地獄傍生鬼界人及諸 T0220_.07.0756c18: 天乃至非想非非想處。爲欲拔濟如是愚夫 T0220_.07.0756c19: 愚癡顛倒受生死苦。施設聖法及毘奈耶分 T0220_.07.0756c20: 位差別依此分位施設預流乃至獨覺菩薩如 T0220_.07.0756c21: 來。然一切法無不皆以無性爲性。無性法中 T0220_.07.0756c22: 實無異法。無業無果亦無作用。無性之法恒 T0220_.07.0756c23: 無性故。復次善現。如汝所説。無性之法必 T0220_.07.0756c24: 無作用。如何可言。由如是業得預流果。乃 T0220_.07.0756c25: 至證得一切智智。説名如來應正等覺。利益 T0220_.07.0756c26: 安樂一切有情。善現。於意云何。諸所修道 T0220_.07.0756c27: 是無性不。諸預流果一來不還阿羅漢果獨 T0220_.07.0756c28: 覺菩提諸菩薩道一切智智是無性不。善現 T0220_.07.0756c29: 對曰。如是如是。諸所修道廣説乃至一切智 T0220_.07.0757a01: 智皆是無性佛告善現。於意云何。無性法爲 T0220_.07.0757a02: 能得無性法不。善現對曰。不也世尊。佛告 T0220_.07.0757a03: 善現。無性及道是一切法。皆非相應非不相 T0220_.07.0757a04: 應。無色無見無對一相所謂無相。愚夫異生 T0220_.07.0757a05: 於無相法虚妄分別起有相想。執著諸蘊諸 T0220_.07.0757a06: 處諸界。於無常中妄生常想於諸苦中妄生 T0220_.07.0757a07: 樂想。於無我中妄生我想。於不淨中妄生淨 T0220_.07.0757a08: 想愚癡顛倒。於無性法執著有性。由此因 T0220_.07.0757a09: 縁諸菩薩摩訶薩行深般若波羅蜜多。成就 T0220_.07.0757a10: 殊勝方便善巧。拔濟如是諸有情類。令離顛 T0220_.07.0757a11: 倒虚妄分別方便安置無相法中。令勤修學 T0220_.07.0757a12: 解脱生死。證得涅槃畢竟安樂 T0220_.07.0757a13: 具壽善現復白佛言。頗有少物是眞是實非 T0220_.07.0757a14: 虚非妄愚夫異生於中執著造作諸業由此因 T0220_.07.0757a15: 縁輪迴諸趣。不能解脱生死苦。不若無少物 T0220_.07.0757a16: 是眞是實非虚非妄。云何愚夫於中執著。造 T0220_.07.0757a17: 作諸業輪迴諸趣佛告善現。愚夫異生所執 T0220_.07.0757a18: 著物。乃至無有如細毛端。是眞是實非虚非 T0220_.07.0757a19: 妄。執著彼故造作諸業。由此因縁輪迴諸趣。 T0220_.07.0757a20: 不能解脱生死衆苦。唯有顛倒虚妄執著。吾 T0220_.07.0757a21: 今爲汝廣説譬喩。重顯斯義令其易了諸有 T0220_.07.0757a22: 智者由譬喩故。於所説義便生正解。善現。於 T0220_.07.0757a23: 意云何。夢中見人受五欲樂。夢中頗有少分 T0220_.07.0757a24: 實事可令彼人受欲樂不。善現對曰。不也世 T0220_.07.0757a25: 尊。夢所見人尚非實有。況有實事可令彼人 T0220_.07.0757a26: 住在夢中受五欲樂。佛告善現。於意云何頗 T0220_.07.0757a27: 有諸法或是有漏或是無漏。或是世間或是 T0220_.07.0757a28: 出世間。或是有爲或是無爲。非如夢中所見 T0220_.07.0757a29: 事不。善現。對曰。不也世尊。定無有法或是 T0220_.07.0757b01: 有漏或是無漏。或是世間或是出世間。或是 T0220_.07.0757b02: 有爲或是無爲。非如夢中所見事者。佛告善 T0220_.07.0757b03: 現於意云何。夢中頗有眞實諸趣於中往來 T0220_.07.0757b04: 生死事不。善現對曰。不也世尊。佛告善現。 T0220_.07.0757b05: 於意云何。夢中頗有眞實修道。依彼修道有 T0220_.07.0757b06: 離雜染得清淨不。善現對曰不也世尊。所以 T0220_.07.0757b07: 者何。夢所見法都無實事。非能施設非所施 T0220_.07.0757b08: 設。修道尚無。況依修道有離雜染及得清淨。 T0220_.07.0757b09: 佛告善現於意云何。明鏡等中所見諸像爲 T0220_.07.0757b10: 有實事可依造業。由所造業或墮惡趣或生 T0220_.07.0757b11: 人天受苦樂不。善現對曰。不也世尊。明鏡 T0220_.07.0757b12: 等中所見諸像。都無實事但誑愚童。云何可 T0220_.07.0757b13: 依造作諸業。由所造業或墮惡趣或生人天 T0220_.07.0757b14: 受諸苦樂。佛告善現。於意云何。明鏡等中 T0220_.07.0757b15: 所現諸像。彼像頗有眞實修道。依彼修道有 T0220_.07.0757b16: 離雜染得清淨不。善現對曰。不也世尊。所 T0220_.07.0757b17: 以者何。彼所現像都無實事。非能施設非所 T0220_.07.0757b18: 施設。修道尚無。況依修道有離雜染及得清 T0220_.07.0757b19: 淨。佛告善現。於意云何。山谷等中所發諸 T0220_.07.0757b20: 響。爲有實事可依造業。由所造業或墮惡趣 T0220_.07.0757b21: 或生人天受苦樂不。善現對曰。不也世尊。山 T0220_.07.0757b22: 谷等中所發諸響。都無實事但誑愚童。云何 T0220_.07.0757b23: 可依造作諸業。由所造業或墮惡趣或生人 T0220_.07.0757b24: 天受諸苦樂。佛告善現。於意云何。諸響頗 T0220_.07.0757b25: 有眞實修道。依彼修道有離雜染得清淨不。 T0220_.07.0757b26: 善現對曰。不也世尊。所以者何。山谷等響都 T0220_.07.0757b27: 無實事。非能施設非所施設。修道尚無。況 T0220_.07.0757b28: 依修道有離雜染及得清淨。佛告善現。於意 T0220_.07.0757b29: 云何。陽焔等中現似水等。爲有實事可依造 T0220_.07.0757c01: 業。由所造業或墮惡趣或生人天受苦樂不。 T0220_.07.0757c02: 善現對曰。不也世尊。諸陽焔中所現水等。都 T0220_.07.0757c03: 無實事但誑愚童。云何可依造作諸業。由所 T0220_.07.0757c04: 造業或墮惡趣或生人天受諸苦樂。佛告善 T0220_.07.0757c05: 現。於意云何。諸陽焔中水等。頗有眞實修 T0220_.07.0757c06: 道。依彼修道有離雜染得清淨不。善現對曰。 T0220_.07.0757c07: 不也世尊。所以者何陽焔水等都無實事。非 T0220_.07.0757c08: 能施設非所施設。修道尚無。況依修道有 T0220_.07.0757c09: 離雜染及得清淨佛告善現。於意云何。諸光 T0220_.07.0757c10: 影中所現色相。爲有實事可依造業。由所造 T0220_.07.0757c11: 業或墮惡趣或生人天受苦樂不。善現對曰。 T0220_.07.0757c12: 不也世尊。諸光影中所現色相。都無實事但 T0220_.07.0757c13: 誑愚童。云何可依造作諸業。由所造業或墮 T0220_.07.0757c14: 惡趣或生人天受諸苦樂佛告善現。於意云 T0220_.07.0757c15: 何。諸光影中色相頗有眞實修道。依彼修道 T0220_.07.0757c16: 有離雜染得清淨不。善現對曰。不也世尊。所 T0220_.07.0757c17: 以者何。光影色相都無實事。非能施設非所 T0220_.07.0757c18: 施設。修道尚無。況依修道有離雜染及得清 T0220_.07.0757c19: 淨。佛告善現。於意云何。幻師幻作象馬軍 T0220_.07.0757c20: 等種種形像。爲有實事可依造業由所造業 T0220_.07.0757c21: 或墮惡趣或生人天受苦樂不。善現對曰。不 T0220_.07.0757c22: 也世尊。幻象馬等都無實事但誑愚童云何 T0220_.07.0757c23: 可依造作諸業。由所造業或墮惡趣或生人 T0220_.07.0757c24: 天受諸苦樂。佛告善現。於意云何。幻事頗有 T0220_.07.0757c25: 眞實修道。依彼修道有離雜染得清淨不。善 T0220_.07.0757c26: 現對曰。不也世尊。所以者何。幻象馬等都 T0220_.07.0757c27: 無實事。非能施設非所施設。修道尚無況依 T0220_.07.0757c28: 修道有離雜染及得清淨。佛告善現。於意云 T0220_.07.0757c29: 何。諸能化者所作化身。爲有實事可依造業。 T0220_.07.0758a01: 由所造業或墮惡趣或生人天受苦樂不。善 T0220_.07.0758a02: 現對曰。不也世尊。諸變化身都無實事。云 T0220_.07.0758a03: 何可依造作諸業。由所造業或墮惡趣或生 T0220_.07.0758a04: 人天受諸苦樂。佛告善現。於意云何。化身 T0220_.07.0758a05: 頗有眞實修道。依彼修道有離雜染得清淨 T0220_.07.0758a06: 不。善現對曰。不也世尊。所以者何。諸變化 T0220_.07.0758a07: 身都無實事。非能施設非所施設。修道尚無 T0220_.07.0758a08: 況依修道有離雜染及得清淨。佛告善現。於 T0220_.07.0758a09: 意云何。尋香城中所現物類。爲有實事可依 T0220_.07.0758a10: 造業。由所造業或墮惡趣或生人天受苦樂 T0220_.07.0758a11: 不。善現對曰。不也世尊。尋香城中所現物 T0220_.07.0758a12: 類都無實事。云何可依造作諸業。由所造業 T0220_.07.0758a13: 或墮惡趣或生人天受諸苦樂。佛告善現。於 T0220_.07.0758a14: 意云何。尋香城中物類頗有眞實修道。依彼 T0220_.07.0758a15: 修道有離雜染得清淨不。善現對曰。不也世 T0220_.07.0758a16: 尊。所以者何。彼城物類都無實事。非能施 T0220_.07.0758a17: 設非所施設。修道尚無況依修道有離雜染 T0220_.07.0758a18: 及得清淨。佛告善現。於意云何。頗有諸法 T0220_.07.0758a19: 或是有漏或是無漏。或是世間或是出世間。 T0220_.07.0758a20: 或是有爲或是無爲。非如像響陽焔光影幻 T0220_.07.0758a21: 事變化尋香城中物類者不。善現對曰。不也 T0220_.07.0758a22: 世尊。定無有法或是有漏或是無漏。或是世 T0220_.07.0758a23: 間或是出世間。或是有爲或是無爲非如像 T0220_.07.0758a24: 等。佛告善現。於意云何。此中頗有實雜染 T0220_.07.0758a25: 者清淨者不。善現對曰。不也世尊。此中都 T0220_.07.0758a26: 無實雜染者及清淨者。佛告善現。如染淨者 T0220_.07.0758a27: 實無所有。由此因縁雜染清淨亦非實有。所 T0220_.07.0758a28: 以者何。住我我所諸有情類虚妄分別。謂有 T0220_.07.0758a29: 雜染及清淨者。由此因縁謂有雜染及有清 T0220_.07.0758b01: 淨非見實者。謂有雜染及清淨者如見實者。 T0220_.07.0758b02: 知無雜染及清淨者。如是亦無雜染清淨。以 T0220_.07.0758b03: 一切法自相空故 T0220_.07.0758b04: 爾時善現便白佛言。諸見實者無染無淨。不 T0220_.07.0758b05: 見實者亦無染淨。所以者何。以一切法皆 T0220_.07.0758b06: 用無性而爲自性。世尊。諸實説者無染無淨。 T0220_.07.0758b07: 不實説者亦無染淨。所以者何。以一切法皆 T0220_.07.0758b08: 用無性而爲自性。世尊。無自性法無染無淨。 T0220_.07.0758b09: 有自性法亦無染淨。諸無自性有自性法亦 T0220_.07.0758b10: 無染淨。所以者何。以一切法皆用無性而爲 T0220_.07.0758b11: 自性。世尊。若見實者及實説者無染無淨。不 T0220_.07.0758b12: 見實者不實説者亦無染淨。云何世尊。有時 T0220_.07.0758b13: 説有清淨法耶。佛告善現。我説一切法平等 T0220_.07.0758b14: 性爲清淨法。具壽善現復白佛言。何謂一切 T0220_.07.0758b15: 法平等性。佛告善現。諸法眞如廣説乃至不 T0220_.07.0758b16: 思議界。如來出世若不出世性相常住。是名 T0220_.07.0758b17: 一切法平等性。此平等性名清淨法。此依世 T0220_.07.0758b18: 俗説爲清淨不依勝義。所以者何。勝義諦中 T0220_.07.0758b19: 既無分別亦無戲論。一切名字言語道斷。不 T0220_.07.0758b20: 可説爲若染若淨。具壽善現復白佛言。若一 T0220_.07.0758b21: 切法皆如夢境。廣説乃至如尋香城。雖現似 T0220_.07.0758b22: 有而無實事。云何菩薩摩訶薩依止如是非 T0220_.07.0758b23: 實有法。發趣無上正等覺心。作是願言。我 T0220_.07.0758b24: 當圓滿布施等六波羅蜜多。廣説乃至我當 T0220_.07.0758b25: 圓滿三十二相八十隨好。我當發起無量光 T0220_.07.0758b26: 明遍照十方無邊世界。我當發起一妙音聲 T0220_.07.0758b27: 遍滿十方無邊世界。隨諸有情心心所法勝 T0220_.07.0758b28: 解差別。爲説種種微妙法門。令勤修學隨應 T0220_.07.0758b29: 各得諸饒益事。佛告善現。於意云何。汝所 T0220_.07.0758c01: 説法豈不皆如夢境乃至尋香城耶。善現對 T0220_.07.0758c02: 曰。如是如是。然我有疑。若一切法如夢乃 T0220_.07.0758c03: 至如尋香城皆無實事。云何菩薩摩訶薩行 T0220_.07.0758c04: 深般若波羅蜜多時。發誠諦言。我當圓滿一 T0220_.07.0758c05: 切佛法。利益安樂無量有情。非夢所見廣説 T0220_.07.0758c06: 乃至尋香城中所現物類。能行布施乃至般 T0220_.07.0758c07: 若波羅蜜多。況能圓滿廣説乃至三十二相 T0220_.07.0758c08: 八十隨好。亦如是説非夢所見。廣説乃至尋 T0220_.07.0758c09: 香城中所現物類。能成一切所願事業。餘 T0220_.07.0758c10: 一切法亦應如是倶非實故。佛告善現。如是 T0220_.07.0758c11: 如是。如汝所説。非實有法尚不能行布施等 T0220_.07.0758c12: 六波羅蜜多廣説乃至三十二相八十隨好況 T0220_.07.0758c13: 能圓滿。非實有法不能成辦所願事業。亦不 T0220_.07.0758c14: 能得一切智智。復次善現。布施等六波羅蜜 T0220_.07.0758c15: 多及餘無量無邊佛法非實有故。不能證得 T0220_.07.0758c16: 一切智智。善現當知。如是諸法一切皆是思 T0220_.07.0758c17: 惟造作。諸有思惟所造作法。皆不能得一切 T0220_.07.0758c18: 智智。復次善現。如是諸法於菩提道雖能引 T0220_.07.0758c19: 發。而於其果無資助能。由此諸法無生無起 T0220_.07.0758c20: 無實相故。諸菩薩摩訶薩從初發心。雖起種 T0220_.07.0758c21: 種殊勝善法。謂修布施乃至般若波羅蜜多 T0220_.07.0758c22: 廣説乃至一切相智。而知一切皆如夢境。廣 T0220_.07.0758c23: 説乃至如尋香城實無所有。復次善現。如是 T0220_.07.0758c24: 諸法雖非實有。若不圓滿決定不能成熟有 T0220_.07.0758c25: 情嚴淨佛土。亦不能得一切智智。謂菩薩摩 T0220_.07.0758c26: 訶薩。若不圓滿布施等六波羅蜜多廣説乃 T0220_.07.0758c27: 至一切相智。決定不能成熟有情嚴淨佛土。 T0220_.07.0758c28: 亦不能得一切智智。復次善現。是諸菩薩摩 T0220_.07.0758c29: 訶薩行深般若波羅蜜多時。隨所修住一切 T0220_.07.0759a01: 善法。皆如實知如夢乃至如尋香城。謂若修 T0220_.07.0759a02: 行布施等六波羅蜜多。廣説乃至一切相智。 T0220_.07.0759a03: 能如實知如夢乃至如尋香城。若成熟有情 T0220_.07.0759a04: 嚴淨佛土。及求證得一切智智。亦能如實知 T0220_.07.0759a05: 如夢乃至如尋香城。亦如實知諸有情類心 T0220_.07.0759a06: 行差別如夢乃至如尋香城。復次善現。是諸 T0220_.07.0759a07: 菩薩摩訶薩行深般若波羅蜜多時。於一切 T0220_.07.0759a08: 法不取爲有不取爲無。若由如是取故證得 T0220_.07.0759a09: 一切智智。亦知彼法如夢乃至如尋香城。不 T0220_.07.0759a10: 取爲有不取爲無。所以者何。布施等六波羅 T0220_.07.0759a11: 蜜多。廣説乃至一切相智皆不可取。若有漏 T0220_.07.0759a12: 法若無漏法。若世間法若出世間法。若有爲 T0220_.07.0759a13: 法若無爲法亦不可取。是菩薩摩訶薩知一 T0220_.07.0759a14: 切法不可取已。求趣無上正等菩提。所以者 T0220_.07.0759a15: 何。以一切法皆不可取都無實事。如夢乃至 T0220_.07.0759a16: 如尋香城不可取法。不能證得不可取法。然 T0220_.07.0759a17: 諸有情於如是法不知不見。是菩薩摩訶薩 T0220_.07.0759a18: 爲饒益彼諸有情故。求趣無上正等菩提。復 T0220_.07.0759a19: 次善現。是菩薩摩訶薩從初發心。爲欲饒益 T0220_.07.0759a20: 諸有情故。修行布施乃至般若波羅蜜多。不 T0220_.07.0759a21: 爲自身非爲餘事。爲欲饒益諸有情故。求趣 T0220_.07.0759a22: 無上正等菩提。不爲自身非爲餘事。復次善 T0220_.07.0759a23: 現。是諸菩薩摩訶薩行深般若波羅蜜多時。 T0220_.07.0759a24: 見諸愚夫於非我中而住我想。廣説乃至於 T0220_.07.0759a25: 非見者住見者想。是菩薩摩訶薩見此事已。 T0220_.07.0759a26: 深生憐愍方便教導。令離顛倒妄想執著。安 T0220_.07.0759a27: 置無相甘露界中。住此界中不復現起我想 T0220_.07.0759a28: 乃至使見者想。爾時一切掉動散亂戲論分 T0220_.07.0759a29: 別不復現行。心多安住寂靜淡泊無戲論界。 T0220_.07.0759b01: 善現當知。是菩薩摩訶薩由此方便行深般 T0220_.07.0759b02: 若波羅蜜多。自於諸法無所執著。亦施教他 T0220_.07.0759b03: 於一切法無所執著。此依世俗不依勝義。具 T0220_.07.0759b04: 壽善現便白佛言。佛證無上正等覺時。所得 T0220_.07.0759b05: 佛法爲依世俗説名爲得。爲依勝義説名得 T0220_.07.0759b06: 耶。佛告善現。此依世俗不依勝義。若依勝 T0220_.07.0759b07: 義能得所得倶不可得。所以者何。若謂此人 T0220_.07.0759b08: 得如是法便有所得。有所得者便執有二。執 T0220_.07.0759b09: 有二者不能得果亦無現觀。具壽善現復白 T0220_.07.0759b10: 佛言。若執有二不能得果亦無現觀。執無二 T0220_.07.0759b11: 者爲能得果有現觀耶。佛告善現。執有二者 T0220_.07.0759b12: 不能得果亦無現觀。執無二者亦復如是。有 T0220_.07.0759b13: 所執故如執有二。若不執二不執無二。則名 T0220_.07.0759b14: 得果亦名現觀。所以者何。若執由此便能得 T0220_.07.0759b15: 果亦有現觀。及執由彼不能得果亦無現觀 T0220_.07.0759b16: 倶是戲論。非一切法平等性中有諸戲論。若 T0220_.07.0759b17: 離戲論乃可名爲法平等性。具善善現復白 T0220_.07.0759b18: 佛言。若一切法皆用無性而爲自性。此中何 T0220_.07.0759b19: 謂法平等性。佛告善現。若於是處都無有性 T0220_.07.0759b20: 亦無無性。亦不可説爲平等性如是乃名法 T0220_.07.0759b21: 平等性。善現當知。法平等性既不可説亦不 T0220_.07.0759b22: 可知。除平等性無法可得。離一切法無平等 T0220_.07.0759b23: 性。善現當知。法平等性異生聖者。倶不能 T0220_.07.0759b24: 行非彼境故。具壽善現便白佛言。法平等性 T0220_.07.0759b25: 豈亦非佛所行境耶。佛告善現。法平等性一 T0220_.07.0759b26: 切聖者皆不能行亦不能證。謂諸預流乃至 T0220_.07.0759b27: 獨覺若諸菩薩若諸如來。皆不能以法平等 T0220_.07.0759b28: 性爲所行境。此中一切戲論分別皆不行故。 T0220_.07.0759b29: 具壽善現復白佛言。如來於法皆得自在。云 T0220_.07.0759c01: 何可言法平等性亦非如來所行境界。佛告 T0220_.07.0759c02: 善現。如來於法雖得自在。若平等性與佛有 T0220_.07.0759c03: 異。可言是佛所行境界。然平等性與佛無異。 T0220_.07.0759c04: 云何可説佛行彼境。善現當知。若諸異生法 T0220_.07.0759c05: 平等性乃至如來法平等性。皆同一相所謂 T0220_.07.0759c06: 無相。是一平等無二無別故。不可説此是異 T0220_.07.0759c07: 生法平等性廣説乃至此是如來法平等性。 T0220_.07.0759c08: 於此一法平等性中。諸平等性既不可得。於 T0220_.07.0759c09: 中異生及諸聖者差別之相亦不可得。具壽 T0220_.07.0759c10: 善現便白佛言。若一切法平等性中。諸差別 T0220_.07.0759c11: 相皆不可得。則諸異生及預流等法及有情 T0220_.07.0759c12: 應無差別。佛告善現如是如是。如汝所説。於 T0220_.07.0759c13: 一切法平等性中。異生聖者法及有情皆無 T0220_.07.0759c14: 差別。具壽善現復白佛言。若一切法平等性 T0220_.07.0759c15: 中。異生聖者法及有情皆無差別。云何三寳 T0220_.07.0759c16: 出現世間。又佛法僧應無差別佛告善現。於 T0220_.07.0759c17: 意云何。佛法僧寶與平等性各有異不。善現 T0220_.07.0759c18: 對曰。如我解佛所説義者。佛法僧寶與平等 T0220_.07.0759c19: 性皆無差別。所以者何。佛法僧寶與平等性。 T0220_.07.0759c20: 如是一切皆非相應非不相應。無色無見無 T0220_.07.0759c21: 對一相所謂無相。然諸如來於無相法。方便 T0220_.07.0759c22: 善巧建立種種法及有情名相差別。所謂此 T0220_.07.0759c23: 是異生及法。乃至此是如來及法。佛告善現。 T0220_.07.0759c24: 如是如是。如汝所説。諸佛於法方便善巧。建 T0220_.07.0759c25: 立種種法及有情名相差別。復次善現。於意 T0220_.07.0759c26: 云何。若佛不證無上菩提。設證不爲有情施 T0220_.07.0759c27: 設諸法名相種種差別。諸有情類爲能自知 T0220_.07.0759c28: 此是地獄廣説乃至此是非想非非想處。此 T0220_.07.0759c29: 是色受想行識蘊廣説乃至一切相智。此是 T0220_.07.0760a01: 一切相妙願智。此是一切智智。此是三寶。此 T0220_.07.0760a02: 是三乘。諸有情類於如是等差別名相能自 T0220_.07.0760a03: 知不。善現對曰。不也世尊。若佛不爲有情 T0220_.07.0760a04: 施設諸如是等差別名相。諸有情類不能自 T0220_.07.0760a05: 知。佛告善現。是故諸佛於無相法。方便善 T0220_.07.0760a06: 巧雖爲有情施設種種差別名相。而於諸法 T0220_.07.0760a07: 平等性中都無所動。具壽善現復白佛言。如 T0220_.07.0760a08: 佛於法平等性中都無所動。異生乃至菩薩 T0220_.07.0760a09: 於法平等性中亦不動不。佛告善現。如是如 T0220_.07.0760a10: 是。以一切法及諸有情皆不出過平等性故。 T0220_.07.0760a11: 如平等性當知眞如廣説乃至不思議界亦復 T0220_.07.0760a12: 如是。諸法異生及諸聖者。於眞如等無差別 T0220_.07.0760a13: 故。具壽善現復白佛言。若諸異生及諸聖者。 T0220_.07.0760a14: 并一切法平等之性無差別者。令一切法及 T0220_.07.0760a15: 諸有情相各異故性亦應別。是則法性亦應 T0220_.07.0760a16: 各別。謂色等蘊相各異故性亦應別。廣説 T0220_.07.0760a17: 乃至有爲無爲相各異故性亦應別。世尊。如 T0220_.07.0760a18: 是法等性若各別。是則法性亦應各別。云何 T0220_.07.0760a19: 於諸異相法等可得安立法性一相。云何菩 T0220_.07.0760a20: 薩摩訶薩行深般若波羅蜜多時。不分別法 T0220_.07.0760a21: 及諸有情有種種性。若不分別法及有情有 T0220_.07.0760a22: 種種性。則應不能行深般若波羅蜜多。若不 T0220_.07.0760a23: 能行甚深般若波羅蜜多。則應不能從一菩 T0220_.07.0760a24: 薩地至一菩薩地。若定不能從一菩薩地至 T0220_.07.0760a25: 一菩薩地。則應不能趣入菩薩正性離生。若 T0220_.07.0760a26: 定不能趣入菩薩正性離生。則應不能超諸 T0220_.07.0760a27: 聲聞獨覺等地。若定不能超諸聲聞獨覺等 T0220_.07.0760a28: 地。則應不能圓滿神通波羅蜜多。若定不能 T0220_.07.0760a29: 圓滿神通波羅蜜多。則應不能於諸神通遊 T0220_.07.0760b01: 戲自在。若定不能於諸神通遊戲自在。則應 T0220_.07.0760b02: 不能圓滿布施乃至般若波羅蜜多。若定不 T0220_.07.0760b03: 能圓滿布施乃至般若波羅蜜多。則應不能 T0220_.07.0760b04: 從一佛土至一佛土。親近供養諸佛世尊。若 T0220_.07.0760b05: 定不能從一佛土至一佛土親近供養諸佛世 T0220_.07.0760b06: 尊。則應不能於諸佛所聽受正法種諸善根。 T0220_.07.0760b07: 若定不能於諸佛所聽受正法種諸善根。則 T0220_.07.0760b08: 應不能成熟有情嚴淨佛土。若定不能成熟 T0220_.07.0760b09: 有情嚴淨佛土。應不能得一切智智轉妙法 T0220_.07.0760b10: 輪度有情衆。佛告善現。如汝所言。若諸異 T0220_.07.0760b11: 生及諸聖者并一切法平等之性無差別者。 T0220_.07.0760b12: 令一切法及諸有情相各異故性亦應別。是 T0220_.07.0760b13: 則法性亦應各別。云何於諸異相法等可得 T0220_.07.0760b14: 安立法性一相。云何菩薩摩訶薩行深般若 T0220_.07.0760b15: 波羅蜜多時。不分別法及諸有情有種種性 T0220_.07.0760b16: 等者。於意云何。色蘊法性是空性不。受想 T0220_.07.0760b17: 行識蘊法性是空性不。廣説乃至有爲法性 T0220_.07.0760b18: 是空性不。無爲法性是空性不。善現對曰。如 T0220_.07.0760b19: 是如是。一切法性皆是空性。佛告善現。於 T0220_.07.0760b20: 意云何。於空性中法等異相爲可得不。謂色 T0220_.07.0760b21: 蘊異相爲可得不。受想行識蘊異相爲可得 T0220_.07.0760b22: 不。廣説乃至有爲法異相爲可得不。無爲法 T0220_.07.0760b23: 異相爲可得不。善現對曰。不也世尊。於空 T0220_.07.0760b24: 性中一切異相皆不可得。佛告善現。由此應 T0220_.07.0760b25: 知。法平等性非即異生非離異生。廣説乃至 T0220_.07.0760b26: 非即諸佛非離諸佛。法平等性非即色蘊非 T0220_.07.0760b27: 離色蘊。非即受想行識蘊非離受想行識蘊。 T0220_.07.0760b28: 廣説乃至非即有爲法非離有爲法。非即無 T0220_.07.0760b29: 爲法非離無爲法。具壽善現復白佛言。法平 T0220_.07.0760c01: 等性爲是有爲爲是無爲。佛告善現。法平等 T0220_.07.0760c02: 性非是有爲非是無爲。然離有爲法無爲法 T0220_.07.0760c03: 不可得。離無爲法有爲法亦不可得。善現當 T0220_.07.0760c04: 知。若有爲界若無爲界。如是二種皆非相應 T0220_.07.0760c05: 非不相應。無色無見無對一相所謂無相。諸 T0220_.07.0760c06: 佛世尊依世俗説不依勝義。所以者何。非勝 T0220_.07.0760c07: 義中有身行語行意行可得。非離身行語行 T0220_.07.0760c08: 意行勝義可得。即有爲法及無爲法平等法 T0220_.07.0760c09: 性説名勝義。非離一切有爲無爲別有勝義。 T0220_.07.0760c10: 是故菩薩摩訶薩行深般若波羅蜜多時。不 T0220_.07.0760c11: 動勝義而行菩薩摩訶薩行成熟有情嚴淨佛 T0220_.07.0760c12: 土。能疾證得一切智智。盡未來際利樂有 T0220_.07.0760c13: 情 T0220_.07.0760c14: 爾時善現便白佛言。若諸法等平等之性皆 T0220_.07.0760c15: 本性空。此本性空於一切法。皆非能作亦非 T0220_.07.0760c16: 所作。云何菩薩摩訶薩行深般若波羅蜜多 T0220_.07.0760c17: 時。不動勝義以四攝事攝益有情。佛告善現。 T0220_.07.0760c18: 如是如是。如汝所説。一切法等平等之性皆 T0220_.07.0760c19: 本性空。此本性空於有無法。皆非能作亦 T0220_.07.0760c20: 非所作。然諸菩薩能爲有情以四攝事作大 T0220_.07.0760c21: 饒益。若諸有情自知諸法皆本性空。則佛菩 T0220_.07.0760c22: 薩不現神通作希有事。謂於諸法本性空中。 T0220_.07.0760c23: 雖無所動而令有情遠離種種虚妄分別。住 T0220_.07.0760c24: 諸法空脱生死苦。謂令有情遠離我想廣説 T0220_.07.0760c25: 乃至使見者想。亦令有情遠離色想乃至識 T0220_.07.0760c26: 想。亦令有情遠離眼處想乃至意處想。亦令 T0220_.07.0760c27: 有情遠離色處想乃至法處想。亦令有情遠 T0220_.07.0760c28: 離眼界想乃至意界想。亦令有情遠離色界 T0220_.07.0760c29: 想乃至法界想。亦令有情遠離眼識界想乃 T0220_.07.0761a01: 至意識界想。亦令有情遠離眼觸想乃至意 T0220_.07.0761a02: 觸想。亦令有情遠離眼觸爲縁所生諸受想 T0220_.07.0761a03: 乃至意觸爲縁所生諸受想。亦令有情遠離 T0220_.07.0761a04: 地界想乃至識界想。亦令有情遠離因縁想 T0220_.07.0761a05: 乃至増上縁想。亦令有情遠離從縁所生諸 T0220_.07.0761a06: 法想。亦令有情遠離無明想乃至老死想。亦 T0220_.07.0761a07: 令有情遠離有漏無漏法想。亦令有情遠離 T0220_.07.0761a08: 世間出世間法想。亦令有情遠離有爲無爲 T0220_.07.0761a09: 法想。亦令有情離諸想。已住無爲界解脱一 T0220_.07.0761a10: 切生老病死。無爲界者即諸法空。依世俗説 T0220_.07.0761a11: 名無爲界。具壽善現便白佛言。以何空故説 T0220_.07.0761a12: 諸法空。佛告善現。以色乃至一切智智皆性 T0220_.07.0761a13: 空故説諸法空。復次善現。於意云何。若所化 T0220_.07.0761a14: 身復化作事。此有實事而不空耶。善現對曰。 T0220_.07.0761a15: 不也世尊。諸所幻化都無實事一切皆空。佛 T0220_.07.0761a16: 告善現。所化與空如是二法非合非散。此二 T0220_.07.0761a17: 倶以空空故空。不應分別是空是化。所以者 T0220_.07.0761a18: 何。非空性中有空有化二事可得。以一切法 T0220_.07.0761a19: 畢竟空故。復次善現無色乃至諸佛無上正 T0220_.07.0761a20: 等菩提而非化者。諸是化者無不皆空。復次 T0220_.07.0761a21: 善現。依如是法施設種種補特伽羅所謂異 T0220_.07.0761a22: 生聲聞獨覺菩薩如來無非是化。諸是化者 T0220_.07.0761a23: 無不皆空。具壽善現便白佛言。蘊處界等世 T0220_.07.0761a24: 間諸法及諸有情可皆是化。四念住等出世 T0220_.07.0761a25: 間法及諸有情豈亦是化。佛告善現。一切世 T0220_.07.0761a26: 間出世間法等無非是化。然於其中有聲聞 T0220_.07.0761a27: 化有獨覺化。有菩薩化有如來化。有煩惱化 T0220_.07.0761a28: 有是業化。由此因縁我説一切皆如幻化等 T0220_.07.0761a29: 無差別。具壽善現復白佛言。所有斷果。謂 T0220_.07.0761b01: 預流果一來不還阿羅漢果獨覺如來永斷煩 T0220_.07.0761b02: 惱習氣相續豈亦是化。佛告善現。如是諸法 T0220_.07.0761b03: 若與生滅二相相應亦皆是化。具壽善現便 T0220_.07.0761b04: 白佛言。何法非化。佛告善現。若法不與生 T0220_.07.0761b05: 滅相應是法非化。具壽善現復白佛言。何法 T0220_.07.0761b06: 不與生滅相應。佛告善現。不虚誑法即是涅 T0220_.07.0761b07: 槃。此法不與生滅相應。具壽善現便白佛言。 T0220_.07.0761b08: 如世尊説。平等法性一切皆空。無能動者。無 T0220_.07.0761b09: 二可得。無有少法非自性空。云何涅槃可説 T0220_.07.0761b10: 非化。佛告善現。如是如是。如汝所説。無有 T0220_.07.0761b11: 少法非自性空。此自性空非聲聞作非獨覺 T0220_.07.0761b12: 作非菩薩作。非諸佛作亦非餘作。有佛無佛 T0220_.07.0761b13: 自性常空此即涅槃。是故我説涅槃非化非 T0220_.07.0761b14: 實有法名爲涅槃。可説無生無滅非化。復次 T0220_.07.0761b15: 善現。新學菩薩聞一切法皆畢竟空。乃至涅 T0220_.07.0761b16: 槃亦皆如化。心便驚怖不能修善故。我爲説 T0220_.07.0761b17: 若法不與生滅相應。此法非化非別實有不 T0220_.07.0761b18: 空涅槃。爾時善現便白佛言。云何方便教誡 T0220_.07.0761b19: 教授新發無上正等覺心諸菩薩摩訶薩。令 T0220_.07.0761b20: 知諸法本性常空。聞畢竟空不生怖畏。佛告 T0220_.07.0761b21: 善現。豈一切法先有後無非本性空。然一切 T0220_.07.0761b22: 法先既非有後亦非無。本性常空無所怖畏。 T0220_.07.0761b23: 應作如是教誡教授新發無上正等覺心諸菩 T0220_.07.0761b24: 薩摩訶薩。令知諸法本性常空。聞畢竟空歡 T0220_.07.0761b25: 喜信受。時薄伽梵説是經已。無量菩薩摩訶 T0220_.07.0761b26: 薩衆。及諸聲聞人非人等一切大衆。聞佛所 T0220_.07.0761b27: 説皆大歡喜信受奉行 T0220_.07.0761b28: 大般若波羅蜜多經卷第五百三十七 T0220_.07.0761b29: T0220_.07.0761c01: T0220_.07.0761c02: T0220_.07.0761c03: T0220_.07.0761c04: T0220_.07.0761c05: T0220_.07.0761c06: T0220_.07.0761c07: T0220_.07.0761c08: T0220_.07.0761c09: T0220_.07.0761c10: T0220_.07.0761c11: T0220_.07.0761c12: T0220_.07.0761c13: T0220_.07.0761c14: T0220_.07.0761c15: T0220_.07.0761c16: T0220_.07.0761c17: T0220_.07.0761c18: T0220_.07.0761c19: T0220_.07.0761c20: T0220_.07.0761c21: T0220_.07.0761c22: T0220_.07.0761c23: T0220_.07.0761c24: T0220_.07.0761c25: T0220_.07.0761c26: T0220_.07.0761c27: T0220_.07.0761c28: T0220_.07.0761c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 751 752 753 754 755 756 757 758 759 760 761 762 763 764 765 766 [行番号:有/無] [返り点:無/有] [CITE] |