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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. 08 653 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 [行番号:有/無] [返り点:無/有] [CITE]
T0228_.08.0655a01: T0228_.08.0655a02: T0228_.08.0655a03: T0228_.08.0655a04: 波羅蜜多經卷第二十 T0228_.08.0655a05: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0655a06: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0655a07: 善知識品第二十二之二 T0228_.08.0655a08: 爾時世尊告尊者須菩提言。如是如是。須菩 T0228_.08.0655a09: 提。菩薩摩訶薩行般若波羅蜜多。若如是行 T0228_.08.0655a10: 者是爲不行色不行受想行識。如是行者普 T0228_.08.0655a11: 令一切世間天人阿修羅等所共敬伏。不爲 T0228_.08.0655a12: 彼等而能動亂。如是行者不雜聲聞縁覺行。 T0228_.08.0655a13: 不住聲聞縁覺地。如是行者是無所行而行 T0228_.08.0655a14: 無所住而住。能入佛性入如來性自然智性 T0228_.08.0655a15: 一切智性。如是行者最上無勝。與般若波羅 T0228_.08.0655a16: 蜜多勝行相應。若諸菩薩摩訶薩於晝夜中 T0228_.08.0655a17: 如是勤行。即能近阿耨多羅三藐三菩提。乃 T0228_.08.0655a18: 至速能成就阿耨多羅三藐三菩提。又須菩 T0228_.08.0655a19: 提。假使閻浮提中一切衆生一一皆得人身。 T0228_.08.0655a20: 悉發阿耨多羅三藐三菩提心。發是心已乃 T0228_.08.0655a21: 至盡壽。尊重恭敬供養諸佛。又復普於一切 T0228_.08.0655a22: 廣行布施。即以如是布施功徳。迴向阿耨多 T0228_.08.0655a23: 羅三藐三菩提。須菩提。此諸人等以是因縁 T0228_.08.0655a24: 得福多不。須菩提言。甚多世尊。甚多善逝。 T0228_.08.0655a25: 佛言。須菩提。此諸人等以是因縁得福雖多。 T0228_.08.0655a26: 不如菩薩摩訶薩。能一日中起般若波羅蜜 T0228_.08.0655a27: 多相應正念。隨其菩薩所起般若波羅蜜多 T0228_.08.0655a28: 相應正念故。能爲一切衆生作大福田。何以 T0228_.08.0655a29: 故。菩薩能起平等慈心。餘諸衆生無有是心 T0228_.08.0655b01: 如菩薩摩訶薩者。唯除如來慈心具足。所以 T0228_.08.0655b02: 者何。諸佛如來應供正等正覺。已能圓滿不 T0228_.08.0655b03: 思議法。而常不離慈悲喜捨。須菩提。云何菩 T0228_.08.0655b04: 薩能爲衆生作大福田。須菩提。所謂菩薩因 T0228_.08.0655b05: 般若波羅蜜多故具足正慧。得是慧已見諸 T0228_.08.0655b06: 衆生。如在牢獄受彼繋縛。菩薩爾時得大悲 T0228_.08.0655b07: 心所護助故。即復以淨天眼普遍觀察無量 T0228_.08.0655b08: 無數無邊衆生。見有衆生造無間業者。當受 T0228_.08.0655b09: 苦報墮諸見網不得出離。菩薩如是觀已。深 T0228_.08.0655b10: 發大慈心大悲心憐愍衆生以是大慈大悲光 T0228_.08.0655b11: 明普遍照耀。而彼菩薩作如是念。我當爲一 T0228_.08.0655b12: 切衆生作大依怙。廣爲一切衆生解脱諸苦。 T0228_.08.0655b13: 作是念已不住是相亦不住餘相。須菩提。此 T0228_.08.0655b14: 名菩薩摩訶薩大慧光明。是即能爲衆生作 T0228_.08.0655b15: 大福田。若菩薩摩訶薩如是行者。即不退轉 T0228_.08.0655b16: 於阿耨多羅三藐三菩提。堪受一切世間信 T0228_.08.0655b17: 心所施。謂飮食衣服臥具醫藥。菩薩雖復受 T0228_.08.0655b18: 施。以一心修習般若波羅蜜多故。於彼施者 T0228_.08.0655b19: 受者及其所施皆悉清淨得近一切智。是故 T0228_.08.0655b20: 須菩提諸菩薩摩訶薩若欲不虚受其國中 T0228_.08.0655b21: 信施。若欲引示衆生所行正道。若欲救度衆 T0228_.08.0655b22: 生脱三界縛。若欲拔濟衆生出輪迴苦。若欲 T0228_.08.0655b23: 開導衆生清淨慧眼者。應當發起般若波羅 T0228_.08.0655b24: 蜜多相應正念。若起是念即與般若波羅蜜 T0228_.08.0655b25: 多言説相應。何以故。菩薩有所言説皆隨順 T0228_.08.0655b26: 般若波羅蜜多念。若有所念亦隨順言説。即 T0228_.08.0655b27: 得不離般若波羅蜜多。是故菩薩於晝夜中 T0228_.08.0655b28: 不應離是般若波羅蜜多相應正念。須菩提。 T0228_.08.0655b29: 譬如有人得未曾有大摩尼寶。得是寶已心 T0228_.08.0655c01: 大歡喜。後於異時或有因縁而失此寶。須菩 T0228_.08.0655c02: 提。彼人以是縁故心生愁惱。憂苦追悔常作 T0228_.08.0655c03: 是念。我今何故失此大寶。如是思念無有間 T0228_.08.0655c04: 斷。須菩提。菩薩亦復如是。大法寶者所謂般 T0228_.08.0655c05: 若波羅蜜多。菩薩得是般若波羅蜜多大法 T0228_.08.0655c06: 寶故。常起般若波羅蜜多相應正念。常不離 T0228_.08.0655c07: 一切智心。須菩提白佛言。世尊。若一切法自 T0228_.08.0655c08: 性空故離故。一切念亦空亦離者。云何佛 T0228_.08.0655c09: 説菩薩摩訶薩常不離般若波羅蜜多相應念 T0228_.08.0655c10: 耶。佛言。須菩提。若菩薩摩訶薩能如是知一 T0228_.08.0655c11: 切法自性空故離故。一切念亦空亦離者。即 T0228_.08.0655c12: 是般若波羅蜜多相應正念。即是不離一切 T0228_.08.0655c13: 智心。何以故。般若波羅蜜多空中無増無減 T0228_.08.0655c14: 故。須菩提白佛言。世尊。般若波羅蜜多空中 T0228_.08.0655c15: 無増無減者。菩薩摩訶薩云何能増長般若 T0228_.08.0655c16: 波羅蜜多。云何得阿耨多羅三藐三菩提耶。 T0228_.08.0655c17: 佛告須菩提言。若菩薩摩訶薩行般若波羅 T0228_.08.0655c18: 蜜多時。於是中有増有減。即般若波羅蜜多 T0228_.08.0655c19: 空中亦増亦減。若菩薩摩訶薩空中無増無 T0228_.08.0655c20: 減者。即般若波羅蜜多空中亦無増無減。須 T0228_.08.0655c21: 菩提。菩薩摩訶薩空中無所増減故。菩薩 T0228_.08.0655c22: 摩訶薩以是無増減法得阿耨多羅三藐三菩 T0228_.08.0655c23: 提。須菩提。若菩薩摩訶薩聞是説已不驚不 T0228_.08.0655c24: 怖者。當知是菩薩摩訶薩名爲行般若波羅 T0228_.08.0655c25: 蜜多。須菩提言。般若波羅蜜多相是行般若 T0228_.08.0655c26: 波羅蜜多不。佛言。不也須菩提。須菩提言。般 T0228_.08.0655c27: 若波羅蜜多空相是行般若波羅蜜多不。佛 T0228_.08.0655c28: 言。不也須菩提。須菩提言。離般若波羅蜜多 T0228_.08.0655c29: 空相有法可行般若波羅蜜多不。佛言。不也 T0228_.08.0656a01: 須菩提。須菩提言。空可行般若波羅蜜多不。 T0228_.08.0656a02: 佛言。不也須菩提。須菩提言。離空有法可行 T0228_.08.0656a03: 般若波羅蜜多不。佛言。不也須菩提。須菩提 T0228_.08.0656a04: 言。空可行空不。佛言。不也須菩提。須菩提 T0228_.08.0656a05: 言。色可行般若波羅蜜多不。佛言。不也須菩 T0228_.08.0656a06: 提。須菩提言。受想行識可行般若波羅蜜多 T0228_.08.0656a07: 不。佛言。不也須菩提。須菩提言。離色有法可 T0228_.08.0656a08: 行般若波羅蜜多不。佛言。不也須菩提。須菩 T0228_.08.0656a09: 提言。離受想行識有法可行般若波羅蜜多 T0228_.08.0656a10: 不。佛言。不也須菩提。須菩提言。菩薩摩訶薩 T0228_.08.0656a11: 當云何行是行般若波羅蜜多。佛言。須菩提。 T0228_.08.0656a12: 汝見有法可行般若波羅蜜多不。須菩提言。 T0228_.08.0656a13: 不也世尊。佛言。須菩提。汝見般若波羅蜜多。 T0228_.08.0656a14: 是菩薩摩訶薩所行處不。須菩提言。不也世 T0228_.08.0656a15: 尊。佛言。須菩提。若法無所得即法不可見。是 T0228_.08.0656a16: 中有生可生有滅可滅不。須菩提言。不也世 T0228_.08.0656a17: 尊。佛言。須菩提。若菩薩摩訶薩了如是相即 T0228_.08.0656a18: 得無生法忍。菩薩摩訶薩具是忍者。即得授 T0228_.08.0656a19: 阿耨多羅三藐三菩提記。須菩提。此名如來 T0228_.08.0656a20: 無所畏行。菩薩摩訶薩若如是行。即得佛無 T0228_.08.0656a21: 上智廣大智最上利智一切智智。如是行者 T0228_.08.0656a22: 是無處所行。須菩提白佛言。世尊。以是無 T0228_.08.0656a23: 生法可得授阿耨多羅三藐三菩提記不。佛 T0228_.08.0656a24: 言。不也須菩提。須菩提言。當以何法得授阿 T0228_.08.0656a25: 耨多羅三藐三菩提記。佛言。須菩提。汝見有 T0228_.08.0656a26: 法可得授阿耨多羅三藐三菩提記不。須菩 T0228_.08.0656a27: 提言。不也世尊。佛言。須菩提。汝見有阿耨多 T0228_.08.0656a28: 羅三藐三菩提是所記不。須菩提言。我不見 T0228_.08.0656a29: 是法有所記別。亦復不見有授記法。何以故。 T0228_.08.0656b01: 一切法無所得故。世尊。以是義故。我知一切 T0228_.08.0656b02: 法無證是中無證者。一切法無得是中無所得 T0228_.08.0656b03: 帝釋天主讃歎品第二十三 T0228_.08.0656b04: 爾時帝釋天主在大會中。即從座起前白佛 T0228_.08.0656b05: 言。世尊。如佛所説般若波羅蜜多最上甚深。 T0228_.08.0656b06: 難可得見難可得聞。亦復於中難解難入。佛 T0228_.08.0656b07: 告帝釋天主言。憍尸迦。如是如是。般若波羅 T0228_.08.0656b08: 蜜多最上甚深。難見難聞難解難入。憍尸迦。 T0228_.08.0656b09: 如虚空甚深故般若波羅蜜多亦甚深。虚空 T0228_.08.0656b10: 空故般若波羅蜜多亦空。虚空離故般若波 T0228_.08.0656b11: 羅蜜多亦離。虚空難見故般若波羅蜜多亦 T0228_.08.0656b12: 難見。虚空難解故般若波羅蜜多亦難解。帝 T0228_.08.0656b13: 釋天主白佛言。世尊。若有人得是甚深般若 T0228_.08.0656b14: 波羅蜜多法門。聽受讀誦爲人演説乃至書 T0228_.08.0656b15: 寫者。當知是人具足最上善根。佛言。憍尸迦。 T0228_.08.0656b16: 如是如是。若有人得此甚深般若波羅蜜多 T0228_.08.0656b17: 法門。聽受讀誦爲人演説乃至書寫者。我説 T0228_.08.0656b18: 是人已能具足最上善根。憍尸迦。於汝意云 T0228_.08.0656b19: 何。正使閻浮提一切衆生皆得人身。一一衆 T0228_.08.0656b20: 生具修十善。彼諸善男子善女人等。以是縁 T0228_.08.0656b21: 故得福多不。帝釋天主言。甚多世尊。甚多善 T0228_.08.0656b22: 逝。佛言。憍尸迦。彼善男子善女人得福雖多。 T0228_.08.0656b23: 不如有人於此甚深般若波羅蜜多法門。聽 T0228_.08.0656b24: 受讀誦爲人演説乃至書寫者。百分不及一。 T0228_.08.0656b25: 千分不及一。百千倶胝那庾多分。算分數 T0228_.08.0656b26: 分及譬喩分。乃至烏波尼殺曇分皆不及一 T0228_.08.0656b27: 爾時會中有一苾芻。聞是説已謂帝釋天主 T0228_.08.0656b28: 言。若有善男子善女人。暫得聞此甚深般若 T0228_.08.0656b29: 波羅蜜多法門。而能一念生淨信者。當知是 T0228_.08.0656c01: 善男子善女人勝過仁者。是時帝釋天主謂 T0228_.08.0656c02: 彼苾芻言。若善男子善女人。一發心頃生淨 T0228_.08.0656c03: 信者尚勝於我。何況廣能聽受讀誦爲人演 T0228_.08.0656c04: 説乃至書寫。又復何況隨聽受已。如所説學 T0228_.08.0656c05: 如所説行修習相應。當知是善男子善女人 T0228_.08.0656c06: 修菩薩行。勝過一切世間天人阿修羅等。苾 T0228_.08.0656c07: 芻非但勝彼一切世間天人阿修羅等。亦復 T0228_.08.0656c08: 勝於須陀洹斯陀含阿那含阿羅漢及其縁 T0228_.08.0656c09: 覺。非但勝於須陀洹乃至縁覺。亦復勝餘菩 T0228_.08.0656c10: 薩遠離般若波羅蜜多無善巧方便行布施 T0228_.08.0656c11: 者。非但勝彼菩薩如是布施。亦復勝餘菩薩 T0228_.08.0656c12: 遠離般若波羅蜜多無善巧方便持淨戒者。 T0228_.08.0656c13: 非但勝彼菩薩如是持戒。亦復勝餘菩薩遠 T0228_.08.0656c14: 離般若波羅蜜多無善巧方便修忍辱者。非 T0228_.08.0656c15: 但勝彼菩薩如是忍辱。亦復勝餘菩薩遠離 T0228_.08.0656c16: 般若波羅蜜多無善巧方便發精進者。非但 T0228_.08.0656c17: 勝彼菩薩如是精進。亦復勝餘菩薩遠離般 T0228_.08.0656c18: 若波羅蜜多無善巧方便修禪定者。何以故。 T0228_.08.0656c19: 是菩薩摩訶薩聞此甚深般若波羅蜜多法 T0228_.08.0656c20: 門。能如説學能如説行。而能具足善巧方便。 T0228_.08.0656c21: 是故勝過一切世間天人阿修羅乃至聲聞縁 T0228_.08.0656c22: 覺及餘菩薩。當知是菩薩善行般若波羅蜜 T0228_.08.0656c23: 多。是菩薩能近一切智不遠離諸佛。是菩薩 T0228_.08.0656c24: 成熟善根當坐道場。是菩薩能斷衆生諸煩 T0228_.08.0656c25: 惱苦。若菩薩摩訶薩能如是學者。是爲學菩 T0228_.08.0656c26: 薩法不學聲聞縁覺法。是學般若波羅蜜多。 T0228_.08.0656c27: 又菩薩摩訶薩如是學時。當有護世四大天 T0228_.08.0656c28: 王。來菩薩所作如是言。善男子。汝當精勤 T0228_.08.0656c29: 疾學是般若波羅蜜多。疾證阿耨多羅三藐 T0228_.08.0657a01: 三菩提。汝當坐道場時。我等四王各持寶鉢 T0228_.08.0657a02: 奉上於汝。世尊。非但護世四王現菩薩前作 T0228_.08.0657a03: 如是説。我亦常往彼菩薩所而爲護助況復 T0228_.08.0657a04: 諸餘天子。何以故。是菩薩能如是學般若波 T0228_.08.0657a05: 羅蜜多。學已能行甚爲希有。世間衆生有諸 T0228_.08.0657a06: 苦惱。菩薩已能遠離諸苦。於一切處作大利 T0228_.08.0657a07: 樂。世尊。此爲菩薩學般若波羅蜜多。現世功 T0228_.08.0657a08: 徳 T0228_.08.0657a09: 爾時尊者阿難即作是念。此帝釋天主快説 T0228_.08.0657a10: 是語。爲自辯才如是説耶。爲佛威神所護念 T0228_.08.0657a11: 耶。爾時帝釋天主承佛威神知其念。即謂言 T0228_.08.0657a12: 尊者當知。如我所説皆是世尊威神建立 T0228_.08.0657a13: 爾時世尊告尊者阿難言。如是如是。如帝釋 T0228_.08.0657a14: 天主此所樂説當知皆是佛威神力而爲護念 T0228_.08.0657a15: 増上慢品第二十四 T0228_.08.0657a16: 爾時世尊復告尊者阿難言。當知菩薩摩訶 T0228_.08.0657a17: 薩修般若波羅蜜多時。行般若波羅蜜多時。 T0228_.08.0657a18: 所有三千大千世界一切惡魔皆生疑念。菩 T0228_.08.0657a19: 薩摩訶薩修行是般若波羅蜜多。爲當中道 T0228_.08.0657a20: 取證聲聞縁覺果耶。爲當決定直至阿耨多 T0228_.08.0657a21: 羅三藐三菩提耶。阿難。彼諸惡魔或時若見 T0228_.08.0657a22: 菩薩摩訶薩修行般若波羅蜜多故。決定直 T0228_.08.0657a23: 至阿耨多羅三藐三菩提者。諸魔即時憂愁 T0228_.08.0657a24: 苦惱如箭入心 T0228_.08.0657a25: 復次阿難。菩薩摩訶薩修般若波羅蜜多時。 T0228_.08.0657a26: 行般若波羅蜜多時。有諸惡魔來菩薩所生 T0228_.08.0657a27: 嬈亂心。以彼魔力化諸雷雹風雨等相。周徧 T0228_.08.0657a28: 方處欲令菩薩怖畏散亂。乃至欲令菩薩於 T0228_.08.0657a29: 一念中退失阿耨多羅三藐三菩提心。阿難 T0228_.08.0657b01: 當知。惡魔不必普能嬈亂一切菩薩。阿難白 T0228_.08.0657b02: 佛言。世尊。何等菩薩爲魔所嬈。佛言。阿難。 T0228_.08.0657b03: 若菩薩於先世中。曾得聞是般若波羅蜜多 T0228_.08.0657b04: 法門。雖復聞已不生信解。阿難當知。是菩薩 T0228_.08.0657b05: 即有惡魔而來嬈亂。爲彼諸魔伺得其便 T0228_.08.0657b06: 復次阿難。若菩薩摩訶薩聞此甚深般若波 T0228_.08.0657b07: 羅蜜多法門時心生疑念。有是般若波羅蜜 T0228_.08.0657b08: 多法門耶。無是般若波羅蜜多法門耶。阿難 T0228_.08.0657b09: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔 T0228_.08.0657b10: 伺得其便 T0228_.08.0657b11: 復次阿難。若菩薩摩訶薩遠離善知識親近 T0228_.08.0657b12: 惡知識。以近惡知識故。聞此甚深般若波羅 T0228_.08.0657b13: 蜜多法門不生信解。又復不能請問其義。但 T0228_.08.0657b14: 作是念。我今何能修此般若波羅蜜多。阿難 T0228_.08.0657b15: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔 T0228_.08.0657b16: 伺得其便 T0228_.08.0657b17: 復次阿難。若菩薩摩訶薩受彼邪法隨邪法 T0228_.08.0657b18: 行。彼諸惡魔知是事已心生歡喜。即作是念。 T0228_.08.0657b19: 此人助我亦令餘人同來助我。而復令我圓 T0228_.08.0657b20: 滿所願隨順我意。阿難當知。是菩薩即有惡 T0228_.08.0657b21: 魔而來嬈亂。爲彼諸魔伺得其便 T0228_.08.0657b22: 復次阿難。若菩薩摩訶薩聞此甚深般若波 T0228_.08.0657b23: 羅蜜多法門已。謂餘菩薩言。此般若波羅蜜 T0228_.08.0657b24: 多甚深難解。我尚不能得其源底。汝今何用 T0228_.08.0657b25: 更修習耶。但於餘經佛所説者。聽受修習必 T0228_.08.0657b26: 當於彼而得法味。由此菩薩作是説已。諸餘 T0228_.08.0657b27: 菩薩即起遠離般若波羅蜜多心。阿難當知。 T0228_.08.0657b28: 作是説者即有惡魔而來嬈亂。爲彼諸魔伺 T0228_.08.0657b29: 得其便 T0228_.08.0657c01: 復次阿難。若菩薩摩訶薩作如是念。我是修 T0228_.08.0657c02: 眞遠離行者。餘諸菩薩非遠離行。即時惡魔 T0228_.08.0657c03: 知是念已。生大歡喜適悦慶快。何以故。彼菩 T0228_.08.0657c04: 薩隨所起念。即退失阿耨多羅三藐三菩提。 T0228_.08.0657c05: 以如是退失故魔心生喜。又復阿難。有諸惡 T0228_.08.0657c06: 魔來菩薩所。稱讃菩薩名字族氏。頭陀功徳 T0228_.08.0657c07: 乃至種種功徳相貌。菩薩聞是稱讃已隨有 T0228_.08.0657c08: 所著。起増上慢及諸慢心。貢高自大輕餘菩 T0228_.08.0657c09: 薩。由時因縁増長煩惱。而此菩薩爲彼惡魔 T0228_.08.0657c10: 力所加故。諸有言説人皆信受。隨信受已如 T0228_.08.0657c11: 所説學如所説行。若見若聞如是學者。如是 T0228_.08.0657c12: 行者皆不眞實。以不實故起顛倒心。由是 T0228_.08.0657c13: 心故身語心業皆不清淨。以此因縁而能増 T0228_.08.0657c14: 長地獄餓鬼畜生等趣。彼惡魔衆見是利故。 T0228_.08.0657c15: 心大歡喜適悦慶快即作是念。今我宮殿誠 T0228_.08.0657c16: 所不空。由彼因縁能増長故。阿難當知。是菩 T0228_.08.0657c17: 薩不能具足功徳相貌。非行般若波羅蜜多。 T0228_.08.0657c18: 非是住不退轉者。何以故。増上慢心起諸過 T0228_.08.0657c19: 失。是菩薩當有惡魔而來嬈亂。爲彼諸魔伺 T0228_.08.0657c20: 得其便 T0228_.08.0657c21: 復次阿難。若菩薩乘人與聲聞乘人共相鬪 T0228_.08.0657c22: 諍。互出惡言輕易呵毀。爾時惡魔知是事已 T0228_.08.0657c23: 即作是念。彼菩薩乘人由此因縁雖復遠離 T0228_.08.0657c24: 一切智。其所遠離非大非久。若菩薩乘人與 T0228_.08.0657c25: 菩薩乘人共相鬪諍。互出惡言輕易呵毀者。 T0228_.08.0657c26: 爾時惡魔知是事已。心大歡喜適悦慶快而 T0228_.08.0657c27: 作是念。此菩薩乘人由是因縁。久久遠離彼 T0228_.08.0657c28: 一切智 T0228_.08.0657c29: 復次阿難。若有未得授記菩薩。於餘已得授 T0228_.08.0658a01: 記菩薩起瞋恨心。隨所起心有退轉失。起一 T0228_.08.0658a02: 念退一劫而後畢是隨念劫數。若不捨一切 T0228_.08.0658a03: 智心。或遇善知識故還復發起被精進鎧 T0228_.08.0658a04: 爾時尊者阿難白佛言。世尊。若起是罪者佛 T0228_.08.0658a05: 聽悔不。佛言阿難。今我法中説有出罪法。所 T0228_.08.0658a06: 有聲聞縁覺菩薩乘中。我各説有彼出罪法。 T0228_.08.0658a07: 阿難當知。若菩薩乘人與菩薩乘人共相鬪 T0228_.08.0658a08: 諍。互出惡言輕易呵毀已。不相悔捨復懷瞋 T0228_.08.0658a09: 恨結縛於心者。我不説彼有出罪法。阿難。若 T0228_.08.0658a10: 菩薩乘人與菩薩乘人共相鬪諍。乃至呵毀 T0228_.08.0658a11: 已即相悔捨者。我當爲彼説出罪法阿難。又 T0228_.08.0658a12: 菩薩應作是念。我於一切衆生當行慈忍。設彼 T0228_.08.0658a13: 起惡來相陵辱。我尚不生一念瞋心況復加 T0228_.08.0658a14: 報。我或暫起瞋恨心者深爲大失。何以故。我 T0228_.08.0658a15: 當爲一切衆生作大橋梁普令得度。我常於 T0228_.08.0658a16: 彼一切衆生如善作意。設聞惡言不生恚心。 T0228_.08.0658a17: 於自於他皆悉平等。自有過失勿加於他。他 T0228_.08.0658a18: 有過失如自所作常生悔懼。何以故。我欲普 T0228_.08.0658a19: 令一切衆生得大安樂。若有衆生多瞋惱者。 T0228_.08.0658a20: 願我當得阿耨多羅三藐三菩提時。度脱彼 T0228_.08.0658a21: 等。我於一切處見彼所有求菩提者。我於爾 T0228_.08.0658a22: 時歡喜瞻視。面目熈怡無顰蹙相。我心堅固 T0228_.08.0658a23: 不爲一切瞋惱所動。阿難。若菩薩乘人能生 T0228_.08.0658a24: 如是心者。當知是爲修菩薩行者。又復阿難。 T0228_.08.0658a25: 諸菩薩摩訶薩於聲聞人所不應生起諸輕慢 T0228_.08.0658a26: 心。乃至一切衆生亦復不應生輕慢想。阿難 T0228_.08.0658a27: 白佛言。世尊。菩薩與菩薩云何共住。佛言阿 T0228_.08.0658a28: 難。菩薩共住當互觀視猶如佛想。是我大師 T0228_.08.0658a29: 同載一乘同行一道。彼菩薩摩訶薩若有所 T0228_.08.0658b01: 學我亦隨學。平等安住菩薩乘中。如菩薩法 T0228_.08.0658b02: 如理修學。彼若雜學非我所學。彼若清淨學 T0228_.08.0658b03: 能與一切智如理相應者。我亦如是學。阿難。 T0228_.08.0658b04: 菩薩摩訶薩能如是學者。是爲同學所應共 T0228_.08.0658b05: 住。如是學者必證阿耨多羅三藐三菩提 T0228_.08.0658b06: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0658b07: 第二十 T0228_.08.0658b08: T0228_.08.0658b09: T0228_.08.0658b10: T0228_.08.0658b11: T0228_.08.0658b12: 波羅蜜多經卷第二十一 T0228_.08.0658b13: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0658b14: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0658b15: 學品第二十五 T0228_.08.0658b16: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩 T0228_.08.0658b17: 欲學一切智當云何學。佛言。須菩提。菩薩摩 T0228_.08.0658b18: 訶薩若盡學則學一切智。若離學則學一切 T0228_.08.0658b19: 智。若無生無滅無起無染無性。如虚空法界 T0228_.08.0658b20: 寂靜等學則學一切智 T0228_.08.0658b21: 須菩提白佛言。世尊。若菩薩摩訶薩盡學離 T0228_.08.0658b22: 學乃至法界寂靜等學。則學一切智者。是等 T0228_.08.0658b23: 當云何作。佛言。須菩提。汝若如是説是等云 T0228_.08.0658b24: 何作者。須菩提。於汝意云何。如來證如如故 T0228_.08.0658b25: 得名如來。是如有盡有所作不須菩提言。不 T0228_.08.0658b26: 也世尊。何以故。如無盡相亦無所作。佛言。須 T0228_.08.0658b27: 菩提。於汝意云何。如來證如如故得名如來。 T0228_.08.0658b28: 是如有生有滅有起有染有得有證不。須菩 T0228_.08.0658b29: 提言。不也世尊。佛言。須菩提。菩薩摩訶薩學 T0228_.08.0658c01: 一切智亦復如是。須菩提。是故菩薩摩訶薩 T0228_.08.0658c02: 若如是學者不盡如相。如是學者是學一切 T0228_.08.0658c03: 智。如是學者是學般若波羅蜜多。如是學者 T0228_.08.0658c04: 是學佛地。如是學者是學佛十力四無所畏 T0228_.08.0658c05: 等一切佛法乃至一切智智。如是學者能到 T0228_.08.0658c06: 諸學彼岸。如是。學者普能降伏魔及魔衆。如 T0228_.08.0658c07: 是學者速得不退轉法。如是學者速坐道場。 T0228_.08.0658c08: 如是學者是學三轉十二行相法輪。如是學者 T0228_.08.0658c09: 學自所行。如是學者學爲他作所依怙法。如 T0228_.08.0658c10: 是學者是學大慈大悲大喜大捨。如是學者 T0228_.08.0658c11: 學度衆生界如是學者是學不斷佛種。如是 T0228_.08.0658c12: 學者學開甘露門。須菩提。此廣大學是最上 T0228_.08.0658c13: 學。凡夫下劣人不能如是學。若有能調御一 T0228_.08.0658c14: 切衆生。欲與一切衆生爲依怙者。欲出過一 T0228_.08.0658c15: 切衆生界者彼能如是學。若如是學者不墮 T0228_.08.0658c16: 地獄餓鬼畜生等趣。不生阿修羅界。不生邊 T0228_.08.0658c17: 地。不生旃陀羅族。不生下姓種族。不生種 T0228_.08.0658c18: 種卑賤巧業等族。如是學者不失一目不盲 T0228_.08.0658c19: 兩目。亦不角睞不聾不。唖不傴僂不攣躄。不 T0228_.08.0658c20: 醜陋不麁惡不形殘不異相。亦無疥癩癰疽 T0228_.08.0658c21: 乾瘠等病。不壞諸根人相圓滿。音聲清巧衆 T0228_.08.0658c22: 所愛樂。須菩提。又菩薩摩訶薩如是學者。不 T0228_.08.0658c23: 害他命不盜他物。不行邪染不虚妄言。亦不 T0228_.08.0658c24: 兩舌復不惡口。不無義語。不生貪著。不起瞋 T0228_.08.0658c25: 惱。不住邪見。不邪命活。不修邪命法。不畜 T0228_.08.0658c26: 破戒眷屬。不近非法者。不生長壽天。雖入 T0228_.08.0658c27: 諸禪而不隨禪生。何以故。菩薩以能成就善 T0228_.08.0658c28: 巧方便故。而菩薩成就何等善巧方便。所謂 T0228_.08.0658c29: 從般若波羅蜜多相應出生善巧方便。是故 T0228_.08.0659a01: 菩薩雖入諸禪而不隨禪生。須菩提。菩薩摩 T0228_.08.0659a02: 訶薩能如是學者即得清淨十力清淨四無所 T0228_.08.0659a03: 畏乃至清淨一切佛法 T0228_.08.0659a04: 須菩提白佛言。世尊。一切法自性本來清淨。 T0228_.08.0659a05: 菩薩摩訶薩云何復得清淨十力清淨四無所 T0228_.08.0659a06: 畏乃至清淨一切佛法耶。佛告須菩提言。如 T0228_.08.0659a07: 是如是。須菩提。一切法自性本來清淨。菩薩 T0228_.08.0659a08: 摩訶薩於是一切法自性本來清淨中。如理 T0228_.08.0659a09: 修學般若波羅蜜多。不驚不怖不退不沒。須 T0228_.08.0659a10: 菩提。彼諸愚異生等於如是法不知不見。以 T0228_.08.0659a11: 不知不見故無所覺了。是故菩薩摩訶薩發 T0228_.08.0659a12: 勤精進於中修學。自所學已令諸異生等於 T0228_.08.0659a13: 是法中如理修學實知實見。菩薩摩訶薩由 T0228_.08.0659a14: 如是學故。即得清淨十力清淨四無所畏乃 T0228_.08.0659a15: 至清淨一切佛法。須菩提。菩薩摩訶薩如是 T0228_.08.0659a16: 學者。悉能了知一切衆生心心所行。須菩提。 T0228_.08.0659a17: 譬如大地少出閻浮檀金多諸荊棘砂礫草木 T0228_.08.0659a18: 等類。一切衆生亦復如是。於衆生聚中少能 T0228_.08.0659a19: 愛樂修學般若波羅蜜多者。多有愛樂修學 T0228_.08.0659a20: 聲聞縁覺法門。須菩提。又如衆生聚中少有 T0228_.08.0659a21: 修彼輪王業者。但多修彼諸小王業。須菩提 T0228_.08.0659a22: 當知。衆生聚中少有行於般若波羅蜜多道 T0228_.08.0659a23: 者。多有行於聲聞縁覺道者亦復如是 T0228_.08.0659a24: 須菩提。又如衆生聚中少有修彼帝釋福業。 T0228_.08.0659a25: 但多修彼諸天子業。須菩提當知。衆生聚中 T0228_.08.0659a26: 少有修習般若波羅蜜多行者。多有修習聲 T0228_.08.0659a27: 聞縁覺行者。亦復如是。須菩提。又如衆生聚 T0228_.08.0659a28: 中少有修彼梵王福業。但多修彼諸梵衆業。 T0228_.08.0659a29: 須菩提當知。衆生聚中少有不退轉於阿耨 T0228_.08.0659b01: 多羅三藐三菩提者。多有退轉於阿耨多羅 T0228_.08.0659b02: 三藐三菩提者亦復如是。須菩提。以是義故 T0228_.08.0659b03: 當知衆生聚中。少有能發阿耨多羅三藐三 T0228_.08.0659b04: 菩提心者。於少能發心中又復少能如理修 T0228_.08.0659b05: 行者。於少能修行中。又復少能修習般若波 T0228_.08.0659b06: 羅蜜多相應行者。於少能修習相應行中。又 T0228_.08.0659b07: 復少能於阿耨多羅三藐三菩提住不退轉 T0228_.08.0659b08: 者。須菩提。是故諸菩薩摩訶薩若欲在少中 T0228_.08.0659b09: 少者應當修習般若波羅蜜多 T0228_.08.0659b10: 復次須菩提。若菩薩摩訶薩修學是般若波 T0228_.08.0659b11: 羅蜜多者。不生雜染心。不生疑惑心。不生憎 T0228_.08.0659b12: 嫉心。不生慳悋心。不生破戒心。不生瞋惱心。 T0228_.08.0659b13: 不生懈怠心。不生散亂心。不生愚癡心。又須 T0228_.08.0659b14: 菩提。菩薩摩訶薩應修學是般若波羅蜜多。 T0228_.08.0659b15: 何以故。此般若波羅蜜多能護諸波羅蜜多。 T0228_.08.0659b16: 能受諸波羅蜜多。能取諸波羅蜜多。能集諸 T0228_.08.0659b17: 波羅蜜多。能攝諸波羅蜜多。須菩提。譬如 T0228_.08.0659b18: 六十二見身見中攝諸波羅蜜多。於般若波 T0228_.08.0659b19: 羅蜜多中攝亦復如是。須菩提。又如士夫所 T0228_.08.0659b20: 有諸根。皆悉於其命根中攝。一切善法皆於 T0228_.08.0659b21: 般若波羅蜜多中攝。亦復如是。須菩提。又如 T0228_.08.0659b22: 士夫命根滅時諸根皆滅。菩薩摩訶薩亦復 T0228_.08.0659b23: 如是。若智慧滅時一切善法而亦隨滅。須菩 T0228_.08.0659b24: 提。是故菩薩摩訶薩若欲護諸波羅蜜多。若 T0228_.08.0659b25: 欲攝諸波羅蜜多者。應當修學是般若波羅 T0228_.08.0659b26: 蜜多。又菩薩摩訶薩若欲於一切衆生中福 T0228_.08.0659b27: 徳最勝爲上首者。應當修學是般若波羅蜜 T0228_.08.0659b28: 多 T0228_.08.0659b29: 復次佛言。須菩提。於汝意云何。三千大千世 T0228_.08.0659c01: 界一切衆生是爲多不。須菩提白佛言。世尊。 T0228_.08.0659c02: 但此閻浮提中所有衆生尚多無數。何況三 T0228_.08.0659c03: 千大千世界一切衆生。佛言。須菩提。假使如 T0228_.08.0659c04: 是三千大千世界一切衆生。一一修行皆住 T0228_.08.0659c05: 菩薩地。或有一人盡其壽命。以諸飮食衣服 T0228_.08.0659c06: 臥具醫藥及餘樂具。供養如是三千大千世 T0228_.08.0659c07: 界諸菩薩衆。此人以是因縁得福多不。須菩 T0228_.08.0659c08: 提言。甚多世尊。甚多善逝。佛言。須菩提。若 T0228_.08.0659c09: 復有人於一彈指頃。能修行是般若波羅蜜 T0228_.08.0659c10: 多者。其所得福倍勝於前。何以故。般若波羅 T0228_.08.0659c11: 蜜多廣大利益諸菩薩摩訶薩復能護助阿耨 T0228_.08.0659c12: 多羅三藐三菩提故。須菩提。是故諸菩薩摩 T0228_.08.0659c13: 訶薩若欲於一切衆生中最勝無上。若欲與 T0228_.08.0659c14: 一切衆生爲所依怙。若欲偏入諸佛境界。 T0228_.08.0659c15: 若欲具足佛功徳法。若欲得佛遊戲神通。若 T0228_.08.0659c16: 欲作佛大師子吼。若欲得佛諸所行處。若欲 T0228_.08.0659c17: 普以三千大千世界大會説法。須菩提。菩薩 T0228_.08.0659c18: 摩訶薩若欲成就如是等功徳利者。應學是 T0228_.08.0659c19: 般若波羅蜜多。學是般若波羅蜜多。不能圓 T0228_.08.0659c20: 滿諸功徳利者無有是處。須菩提白佛言。世 T0228_.08.0659c21: 尊。菩薩摩訶薩亦具足聲聞功徳利耶。佛言。 T0228_.08.0659c22: 須菩提。菩薩摩訶薩亦學是聲聞法。亦具足 T0228_.08.0659c23: 聲聞功徳之利。須菩提。菩薩摩訶薩雖如是 T0228_.08.0659c24: 學如是知得如是利而不於中生住著心。菩 T0228_.08.0659c25: 薩摩訶薩亦説彼聲聞法而不取是法。須菩 T0228_.08.0659c26: 提。若菩薩摩訶薩如是學者。能爲一切世 T0228_.08.0659c27: 間天人阿修羅等作大福田。而菩薩所作福 T0228_.08.0659c28: 田最上最勝。過餘聲聞縁覺所有福田。須菩 T0228_.08.0659c29: 提。如是學者是行般若波羅蜜多。得近一切 T0228_.08.0660a01: 智。不捨般若波羅蜜多。不離般若波羅蜜多。 T0228_.08.0660a02: 如是學者不退失一切智。遠離聲聞縁覺心。 T0228_.08.0660a03: 得近阿耨多羅三藐三菩提。須菩提。若菩薩 T0228_.08.0660a04: 摩訶薩作是念。此是般若波羅蜜多。此名般 T0228_.08.0660a05: 若波羅蜜多。學是般若波羅蜜多故當得一 T0228_.08.0660a06: 切智。須菩提。若如是分別者不名修學般若 T0228_.08.0660a07: 波羅蜜多。若菩薩摩訶薩於般若波羅蜜多 T0228_.08.0660a08: 不生分別。無知無見亦無所得。以如是不分 T0228_.08.0660a09: 別無知見無所得故。是名修學般若波羅蜜 T0228_.08.0660a10: 多 T0228_.08.0660a11: 幻喩品第二十六 T0228_.08.0660a12: 爾時帝釋天主即起是念。若菩薩摩訶薩修 T0228_.08.0660a13: 學是般若波羅蜜多者。尚能勝過一切衆生。 T0228_.08.0660a14: 何況成就阿耨多羅三藐三菩提者。是故當 T0228_.08.0660a15: 知若有人愛樂一切智者。彼人得大善利善 T0228_.08.0660a16: 自活命。何況能發阿耨多羅三藐三菩提心 T0228_.08.0660a17: 者。當知是人爲一切衆生共所敬愛。普能調 T0228_.08.0660a18: 御一切衆生。帝釋天主作是念已。即時化諸 T0228_.08.0660a19: 曼陀羅華。滿自掌中散於佛上。華散佛已合 T0228_.08.0660a20: 掌向佛作如是言。世尊。若有發阿耨多羅三 T0228_.08.0660a21: 藐三菩提心者。普願得成阿耨多羅三藐三 T0228_.08.0660a22: 菩提。普願圓滿一切佛法。圓滿一切智相應 T0228_.08.0660a23: 之法。圓滿自然智法。圓滿無漏法。普願一切 T0228_.08.0660a24: 衆生度生死岸證涅槃道。攝衆生心普令圓 T0228_.08.0660a25: 滿。世尊。我見生死中有種種苦。我不欲令初 T0228_.08.0660a26: 發阿耨多羅三藐三菩提心者。於一念中有 T0228_.08.0660a27: 所退轉。又不欲令已得安住阿耨多羅三藐 T0228_.08.0660a28: 三菩提者。於一念中或生退轉。是故我欲普 T0228_.08.0660a29: 令成就阿耨多羅三藐三菩提。何以故。能發 T0228_.08.0660b01: 心者廣大利益。悲愍一切世間天人阿修羅 T0228_.08.0660b02: 等。自得度已復於一切衆生起如是心。未解 T0228_.08.0660b03: 脱者普令解脱。未得度者普令得度。未涅槃 T0228_.08.0660b04: 者普令涅槃。世尊。若有善男子善女人。於初 T0228_.08.0660b05: 發心菩薩所。以彼所有諸功徳法生隨喜心。 T0228_.08.0660b06: 若於久修習菩薩所生隨喜心。若於住不退 T0228_.08.0660b07: 轉菩薩所生隨喜心。若於一生補處菩薩所 T0228_.08.0660b08: 生隨喜心。於如是等能生隨喜心。善男子善 T0228_.08.0660b09: 女人。當説何者得福徳多 T0228_.08.0660b10: 佛告帝釋天主言。憍尸迦。妙高山王尚可稱 T0228_.08.0660b11: 量知其限數。彼善男子善女人。以是諸隨喜 T0228_.08.0660b12: 心所獲福徳。不可稱量知其限數 T0228_.08.0660b13: 憍尸迦。又如四大洲界。亦可稱量知其限數。 T0228_.08.0660b14: 彼善男子善女人。以是諸隨喜心所獲福徳。 T0228_.08.0660b15: 不可稱量知其限數。憍尸迦。又如小千世界。 T0228_.08.0660b16: 亦可稱量知其限數。彼善男子善女人。以是 T0228_.08.0660b17: 諸隨喜心所獲福徳。不可稱量知其限數。憍 T0228_.08.0660b18: 尸迦。又如中千世界亦可稱量知其限數。彼 T0228_.08.0660b19: 善男子善女人。以是諸隨喜心所獲福徳。不 T0228_.08.0660b20: 可稱量知其限數。憍尸迦。又如三千大千世 T0228_.08.0660b21: 界亦可稱量知其限數。彼善男子善女人。以 T0228_.08.0660b22: 是諸隨喜心所獲福徳。不可稱量知其限數」 T0228_.08.0660b23: 帝釋天主白佛言。世尊。若有人不能於初發 T0228_.08.0660b24: 心菩薩所。乃至不能於一生補處菩薩所生 T0228_.08.0660b25: 隨喜心者。當知是人惡魔所著爲魔眷屬。從 T0228_.08.0660b26: 彼魔天命終而來生此。何以故。是諸隨喜心 T0228_.08.0660b27: 而能破壞諸惡魔故。又復若人能生諸隨喜 T0228_.08.0660b28: 心者。是人應以隨喜功徳迴向阿耨多羅三 T0228_.08.0660b29: 藐三菩提。以是迴向故而能増長阿耨多羅 T0228_.08.0660c01: 三藐三菩提。是故當知。能生如是諸隨喜心 T0228_.08.0660c02: 者。是人不離佛不離法不離僧。増長一切最 T0228_.08.0660c03: 勝功徳 T0228_.08.0660c04: 佛告帝釋天主言。如是如是。憍尸迦。若有人 T0228_.08.0660c05: 能生如是諸隨喜心者。是人不離佛不離法 T0228_.08.0660c06: 不離僧。増長一切最勝功徳。又憍尸迦。若善 T0228_.08.0660c07: 男子善女人。能生如是諸隨喜心者。當知是 T0228_.08.0660c08: 善男子善女人速得値佛 T0228_.08.0660c09: 帝釋天主白佛言。如是世尊。如是善逝。善男 T0228_.08.0660c10: 子善女人。能生如是諸隨喜心者。是善男子 T0228_.08.0660c11: 善女人速得値佛。又復以是隨喜善根力故。 T0228_.08.0660c12: 在在所生人所尊重恭敬讃歎。是善男子善 T0228_.08.0660c13: 女人。眼根清淨不觀惡色。耳根清淨不聞惡 T0228_.08.0660c14: 聲。鼻根清淨不嗅惡香。舌根清淨不了惡味。 T0228_.08.0660c15: 身根清淨不染非觸。又復不墮惡趣生人天 T0228_.08.0660c16: 道。何以故。是善男子善女人。成就無量無數 T0228_.08.0660c17: 隨喜善根故。常樂利樂一切衆生。以能生是 T0228_.08.0660c18: 隨喜心故。而能増長阿耨多羅三藐三菩提 T0228_.08.0660c19: 行。漸漸得成阿耨多羅三藐三菩提。是善男 T0228_.08.0660c20: 子善女人。得菩提已廣度無量無數衆生普 T0228_.08.0660c21: 令涅槃 T0228_.08.0660c22: 佛告帝釋天主言。憍尸迦。如汝所説皆是如 T0228_.08.0660c23: 來威神護念。若善男子善女人。能生如是諸 T0228_.08.0660c24: 隨喜心者。是善男子善女人深種善根。以是 T0228_.08.0660c25: 善根廣爲無量無數衆生作大利益。此因縁 T0228_.08.0660c26: 故而能増長一切善法。漸漸得成阿耨多羅 T0228_.08.0660c27: 三藐三菩提 T0228_.08.0660c28: 爾時尊者須菩提白佛言。世尊。心如幻故。云 T0228_.08.0660c29: 何以是心得阿耨多羅三藐三菩提耶。佛告 T0228_.08.0661a01: 尊者須菩提言。於意云何。汝見有心如幻耶。 T0228_.08.0661a02: 須菩提言。不也世尊。佛言。須菩提。汝見幻 T0228_.08.0661a03: 相可得耶。須菩提言。不也世尊。我不見有心 T0228_.08.0661a04: 如幻。亦不見幻相可得。佛言。須菩提。言汝 T0228_.08.0661a05: 以是心相可得阿耨多羅三藐三菩提耶。須 T0228_.08.0661a06: 菩提言。不也世尊。佛言須菩提於意云何。若 T0228_.08.0661a07: 不見有心。如幻。及幻相者。離是心是相。汝 T0228_.08.0661a08: 見有法可得阿耨多羅三藐三菩提耶。須菩 T0228_.08.0661a09: 提言。不也世尊。離如幻心及彼幻相。亦不見 T0228_.08.0661a10: 有法可得阿耨多羅三藐三菩提。世尊。若離 T0228_.08.0661a11: 如幻心及離幻相有法可見者。是法亦不可 T0228_.08.0661a12: 説是有是無。是故一切法畢竟離中不可説 T0228_.08.0661a13: 有不可説無。若一切法畢竟離故。阿耨多羅 T0228_.08.0661a14: 三藐三菩提亦畢竟離。般若波羅蜜多亦畢 T0228_.08.0661a15: 竟離。以一切法畢竟離故。即無法可修亦無 T0228_.08.0661a16: 法可得。以一切法無所得故。阿耨多羅三藐 T0228_.08.0661a17: 三菩提亦不可得。以是畢竟離故菩薩摩訶 T0228_.08.0661a18: 薩亦畢竟離。世尊。菩薩摩訶薩因般若波羅 T0228_.08.0661a19: 蜜多故。得阿耨多羅三藐三菩提。而菩薩摩 T0228_.08.0661a20: 訶薩畢竟離。阿耨多羅三藐三菩提亦竟畢 T0228_.08.0661a21: 離。若菩薩摩訶薩得阿耨多羅三藐三菩提 T0228_.08.0661a22: 者。云何以離得離耶 T0228_.08.0661a23: 佛讃須菩提言。善哉善哉。須菩提。如是如是。 T0228_.08.0661a24: 一切法畢竟離。般若波羅蜜多亦畢竟離。阿 T0228_.08.0661a25: 耨多羅三藐三菩提亦畢竟離。菩薩摩訶薩 T0228_.08.0661a26: 亦畢竟離。而諸菩薩摩訶薩於是法中。如實 T0228_.08.0661a27: 了知般若般羅蜜多畢竟離故。即非般若波 T0228_.08.0661a28: 羅蜜多。須菩提。是故諸菩薩摩訶薩。雖因般 T0228_.08.0661a29: 若波羅蜜多故。得阿耨多羅三藐三菩提。而 T0228_.08.0661b01: 於是中無法可取。無法可得。以無取無得故。 T0228_.08.0661b02: 菩薩摩訶薩。雖得阿耨多羅三藐三菩提。而 T0228_.08.0661b03: 非以離得離 T0228_.08.0661b04: 須菩提白佛言。世尊。如我解佛所説義。此甚 T0228_.08.0661b05: 深義菩薩摩訶薩行者是爲甚難。佛言。須菩 T0228_.08.0661b06: 提。如是如是。此甚深義菩薩摩訶薩行者是 T0228_.08.0661b07: 爲甚難。須菩提。若菩薩摩訶薩行此甚深義 T0228_.08.0661b08: 者。不於中道取證聲聞縁覺之果斯爲甚難。 T0228_.08.0661b09: 須菩提白佛言。世尊。如我解佛所説義。菩薩 T0228_.08.0661b10: 摩訶薩所爲非難。何以故。一切法無所得無 T0228_.08.0661b11: 所證。以無得無證故。是中無證者無所證無 T0228_.08.0661b12: 所用證法。是故菩薩摩訶薩所爲非難。世尊。 T0228_.08.0661b13: 若菩薩摩訶薩聞作是説。不驚不怖不退不 T0228_.08.0661b14: 沒者。當知彼菩薩摩訶薩。是爲行般若波羅 T0228_.08.0661b15: 蜜多。雖如是行亦不見我行般若波羅蜜多。 T0228_.08.0661b16: 若如是不見所行般若波羅蜜多相故。是菩 T0228_.08.0661b17: 薩摩訶薩。得近阿耨多羅三藐三菩提。即能 T0228_.08.0661b18: 遠離聲聞縁覺之地。是行般若波羅蜜多。世 T0228_.08.0661b19: 尊。譬如虚空不作是念。是遠是近。何以故。虚 T0228_.08.0661b20: 空無分別故。般若波羅蜜多亦復如是不作 T0228_.08.0661b21: 是念。阿耨多羅三藐三菩提去我近。聲聞縁 T0228_.08.0661b22: 覺地去我遠。何以故。般若波羅蜜多無分別 T0228_.08.0661b23: 故。又如幻所化人不作是念。彼幻師去我近 T0228_.08.0661b24: 餘觀者去我遠。何以故。幻所化人無分別 T0228_.08.0661b25: 故。般若波羅蜜多亦復如是不作是念。阿耨 T0228_.08.0661b26: 多羅三藐三菩提去我近。聲聞縁覺地去我 T0228_.08.0661b27: 遠。何以故。般若波羅蜜多無分別故。又如諸 T0228_.08.0661b28: 影不作是念。影所因者去我近。非所因者去 T0228_.08.0661b29: 我遠。何以故。影無分別故。般若波羅蜜多亦 T0228_.08.0661c01: 復如是不作是念。阿耨多羅三藐三菩提去 T0228_.08.0661c02: 我近。聲聞縁覺地去我遠。何以故。般若波羅 T0228_.08.0661c03: 蜜多無分別故。又如如來於一切衆生無憎 T0228_.08.0661c04: 無愛。何以故。如來一切憎愛斷故。般若波羅 T0228_.08.0661c05: 蜜多亦復如是無憎無愛。何以故。般若波羅 T0228_.08.0661c06: 蜜多非憎愛法。又如如來離諸分別。何以故。 T0228_.08.0661c07: 如來一切分別斷故。般若波羅蜜多亦復如 T0228_.08.0661c08: 是離諸分別。何以故。般若波羅蜜多無分別 T0228_.08.0661c09: 故。又如佛所化人不作是念。阿耨多羅三藐 T0228_.08.0661c10: 三菩提去我近。聲聞縁覺地去我遠。何以故。 T0228_.08.0661c11: 化人無分別故。般若波羅蜜多亦復如是不 T0228_.08.0661c12: 作是念。阿耨多羅三藐三菩提去我近。聲聞 T0228_.08.0661c13: 縁覺地去我遠。何以故。般若波羅蜜多無分 T0228_.08.0661c14: 別故。又如佛所化人隨所作事悉能成辦。雖 T0228_.08.0661c15: 所成辦而無分別。何以故。化人無分別故。般 T0228_.08.0661c16: 若波羅蜜多亦復如是。若一切法隨所修習 T0228_.08.0661c17: 悉能成辦。何以故。般若波羅蜜多無分別故。 T0228_.08.0661c18: 又如工巧師。以其方便用機關木作男女相。 T0228_.08.0661c19: 隨所作事悉能成辦。雖所成辦而無分別。何 T0228_.08.0661c20: 以故。巧幻所作故。世尊。般若波羅蜜多亦 T0228_.08.0661c21: 復如是。若一切法隨所修習悉能成辦。雖有 T0228_.08.0661c22: 所成而無分別。何以故。般若波羅蜜多無分 T0228_.08.0661c23: 別故 T0228_.08.0661c24: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0661c25: 第二十一 T0228_.08.0661c26: T0228_.08.0661c27: T0228_.08.0661c28: T0228_.08.0661c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 653 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 [行番号:有/無] [返り点:無/有] [CITE] |