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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. 08 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 [行番号:有/無] [返り点:無/有] [CITE]
T0228_.08.0587a01: T0228_.08.0587a02: No.228.[Nos.220(4or5),224-227,cf.229] T0228_.08.0587a03: T0228_.08.0587a04: T0228_.08.0587a05: 波羅蜜多經卷第一 T0228_.08.0587a06: 西天譯經三藏朝奉大夫試光祿卿 T0228_.08.0587a07: 傳法大師賜紫臣施護奉 詔譯 T0228_.08.0587a08: 了知諸行相品第一之一 T0228_.08.0587a09: 如是我聞。一時佛在王舍城鷲峯山中。與大 T0228_.08.0587a10: 苾芻衆千二百五十人倶。皆是阿羅漢。一切 T0228_.08.0587a11: 漏盡無餘煩惱。心善解脱慧善解脱如大龍 T0228_.08.0587a12: 王。諸有所作皆悉具足。捨彼重擔得大善利。 T0228_.08.0587a13: 盡諸有結正智無礙。心住寂靜已得自在。唯 T0228_.08.0587a14: 一尊者住補特伽羅。所謂阿難 T0228_.08.0587a15: 爾時世尊告尊者須菩提言。隨汝樂欲爲諸 T0228_.08.0587a16: 菩薩摩訶薩。如其所應宣説般若波羅蜜多 T0228_.08.0587a17: 法門。是時尊者舍利子即起是念。今尊者須 T0228_.08.0587a18: 菩提爲以自智慧辯才。而爲宣説菩薩摩訶 T0228_.08.0587a19: 薩般若波羅蜜多耶。爲以佛威神及加持力 T0228_.08.0587a20: 而爲説耶 T0228_.08.0587a21: 爾時尊者須菩提承佛威神知舍利子於如是 T0228_.08.0587a22: 色如是心有所思念。既知是已即告舍利子 T0228_.08.0587a23: 言。汝今當知。世尊所有聲聞弟子。於諸法中 T0228_.08.0587a24: 若自宣説或爲他説。一切皆是佛威神力。何 T0228_.08.0587a25: 以故。佛所説法若於是中能修學者。彼能證 T0228_.08.0587a26: 得諸法自性。以證法故有所言説。皆與諸法 T0228_.08.0587a27: 無所違背。是故舍利子。佛所説法順諸法性。 T0228_.08.0587a28: 諸善男子當如是知 T0228_.08.0587a29: 爾時尊者須菩提白佛言。世尊。佛作是言。令 T0228_.08.0587b01: 我隨所樂欲。如其所應宣説菩薩摩訶薩般 T0228_.08.0587b02: 若波羅蜜多。世尊。以何等義名爲菩薩。當説 T0228_.08.0587b03: 何法爲菩薩法。世尊。我不見有法名爲菩薩。 T0228_.08.0587b04: 亦不見有法名爲般若波羅蜜多。以是義故。 T0228_.08.0587b05: 若菩薩及菩薩法。皆無所有不可見不可得。 T0228_.08.0587b06: 般若波羅蜜多亦無所有不可見不可得。我 T0228_.08.0587b07: 當爲何等菩薩教何等般若波羅蜜多。世尊。 T0228_.08.0587b08: 若菩薩摩訶薩聞作是説。心無所動不驚不 T0228_.08.0587b09: 怖亦不退沒。是即名爲教菩薩摩訶薩般若 T0228_.08.0587b10: 波羅蜜多。是即了知般若波羅蜜多。是即安 T0228_.08.0587b11: 住般若波羅蜜多 T0228_.08.0587b12: 復次世尊。菩薩摩訶薩行般若波羅蜜多時。 T0228_.08.0587b13: 觀想般若波羅蜜多時。應如是學。而彼菩薩 T0228_.08.0587b14: 雖如是學。不應生心我如是學。何以故。彼 T0228_.08.0587b15: 心非心心性淨故 T0228_.08.0587b16: 爾時尊者舍利子白須菩提言。云何須菩提。 T0228_.08.0587b17: 有彼心非心不。須菩提言。舍利子。於汝意云 T0228_.08.0587b18: 何。若心非心於有於無爲可得耶。舍利子言。 T0228_.08.0587b19: 不也須菩提。是時須菩提告舍利子言。若心 T0228_.08.0587b20: 非心於有於無不可得者。汝今何故作如是 T0228_.08.0587b21: 言有心非心耶。舍利子言。何名非心性。須菩 T0228_.08.0587b22: 提言。一切無所壞遠離諸分別。是爲非心性」 T0228_.08.0587b23: 爾時尊者舍利子讃須菩提言。善哉善哉。須 T0228_.08.0587b24: 菩提。誠如佛説。汝於無諍三昧行中最勝第 T0228_.08.0587b25: 一。若菩薩摩訶薩如是學者。即得不退轉於 T0228_.08.0587b26: 阿耨多羅三藐三菩提。當知是菩薩摩訶薩 T0228_.08.0587b27: 不離般若波羅蜜多。若有人欲學聲聞法者。 T0228_.08.0587b28: 當於此般若波羅蜜多聽受讀誦記念思惟如 T0228_.08.0587b29: 説修行。是即於此般若波羅蜜多修學相應。 T0228_.08.0587c01: 若欲學縁覺法者。當於此般若波羅蜜多聽 T0228_.08.0587c02: 受讀誦記念思惟如説修行。是即於此般若 T0228_.08.0587c03: 波羅蜜多修學相應。若欲學菩薩法者。當於 T0228_.08.0587c04: 此般若波羅蜜多聽受讀誦記念思惟如説修 T0228_.08.0587c05: 行。是即於此般若波羅蜜多善巧方便。而得 T0228_.08.0587c06: 具足諸菩薩法聚集相應。何以故。此般若波 T0228_.08.0587c07: 羅蜜多廣説一切菩薩藏法。若菩薩摩訶薩 T0228_.08.0587c08: 如是學者於菩薩法是即相應。若欲修學阿 T0228_.08.0587c09: 耨多羅三藐三菩提法者。當於此般若波羅 T0228_.08.0587c10: 蜜多聽受讀誦記念思惟如説修行。是即於 T0228_.08.0587c11: 此般若波羅蜜多。方便具足集諸佛法。何以 T0228_.08.0587c12: 故。此般若波羅蜜多廣説一切阿耨多羅三 T0228_.08.0587c13: 藐三菩提法。若菩薩摩訶薩如是學者。於無 T0228_.08.0587c14: 上法而得相應 T0228_.08.0587c15: 爾時尊者須菩提白佛言。世尊。所言菩薩摩 T0228_.08.0587c16: 訶薩者。我不可見亦不可得。而菩薩但有名 T0228_.08.0587c17: 字。世尊。即此名字亦不可見不可得。般若波 T0228_.08.0587c18: 羅蜜多亦但有名字不可見不可得。當爲何 T0228_.08.0587c19: 等菩薩教何等般若波羅蜜多。以是義故我 T0228_.08.0587c20: 即生疑。世尊。我於名字中求菩薩摩訶薩畢 T0228_.08.0587c21: 竟不可得。而彼名字無住處非無住處。無決 T0228_.08.0587c22: 定無不決定。何以故。彼名字性無所有故。是 T0228_.08.0587c23: 故無住處非無住處。無決定無不決定。若菩 T0228_.08.0587c24: 薩摩訶薩聞此甚深般若波羅蜜多。於無所 T0228_.08.0587c25: 動不驚不怖亦不退沒。當知是菩薩摩訶薩 T0228_.08.0587c26: 不離般若波羅蜜多。住菩薩地而不退轉。善 T0228_.08.0587c27: 住無住相應 T0228_.08.0587c28: 復次世尊。若菩薩摩訶薩行般若波羅蜜多 T0228_.08.0587c29: 時。觀想般若波羅蜜多時。不住於色不住受 T0228_.08.0588a01: 想行識。何以故。若住於色即行色行。非行般 T0228_.08.0588a02: 若波羅蜜多。若住受想行識即行受想行識。 T0228_.08.0588a03: 非行般若波羅蜜多。何以故。住於諸法即不 T0228_.08.0588a04: 能受般若波羅蜜多。與般若波羅蜜多而不 T0228_.08.0588a05: 相應。不能圓滿般若波羅蜜多。不能成就一 T0228_.08.0588a06: 切智。何以故。般若波羅蜜多不受於色不受 T0228_.08.0588a07: 受想行識。若不受色即非色。不受受想行識 T0228_.08.0588a08: 即非受想行識。是故般若波羅蜜多亦無所 T0228_.08.0588a09: 受。菩薩摩訶薩於無受法中當如是行。此即 T0228_.08.0588a10: 名爲菩薩摩訶薩。一切法無受三摩地。廣大 T0228_.08.0588a11: 圓滿無量決定。不爲一切聲聞縁覺所壞。世 T0228_.08.0588a12: 尊。彼一切智。無有相無所取。若有相可取者。 T0228_.08.0588a13: 彼室哩尼迦波哩沒囉惹迦。如是等人於一 T0228_.08.0588a14: 切智不應生信。何以故。此人於一切智而生 T0228_.08.0588a15: 信解。以有量智入如是法。不受於色不受受 T0228_.08.0588a16: 想行識。不以喜樂法爲智所觀。不以内色爲 T0228_.08.0588a17: 智所觀。不以外色爲智所觀。不以内外色爲 T0228_.08.0588a18: 智所觀。亦不離内外色爲智所觀。如是不以 T0228_.08.0588a19: 内受想行識爲智所觀。不以外受想行識爲 T0228_.08.0588a20: 智所觀。不以内外受想行識爲智所觀。亦不 T0228_.08.0588a21: 離内外受想行識爲智所觀。而彼室哩尼迦 T0228_.08.0588a22: 等。於如是法及一切智智深生信解。於諸法 T0228_.08.0588a23: 性而得解脱。又於一切法無取無非取。乃至 T0228_.08.0588a24: *涅盤亦無取無非取。世尊。修菩薩法者。雖 T0228_.08.0588a25: 於色受想行識而無所受。彼未圓滿如來十 T0228_.08.0588a26: 力四無所畏十八不共法。亦不中道取證涅 T0228_.08.0588a27: *盤是故世尊。菩薩摩訶薩應如是了知般若 T0228_.08.0588a28: 波羅蜜多。 T0228_.08.0588a29: 復次世尊。若菩薩摩訶薩行般若波羅蜜多 T0228_.08.0588b01: 時。觀想般若波羅蜜多時。應作是觀。何法是 T0228_.08.0588b02: 般若波羅蜜多。般若波羅蜜多爲何等相。諸 T0228_.08.0588b03: 法無所生亦復無所得。般若波羅蜜多其云 T0228_.08.0588b04: 何有。若菩薩作是觀時。心無所動不驚不怖 T0228_.08.0588b05: 亦不退沒。當知是菩薩摩訶薩不離般若波 T0228_.08.0588b06: 羅蜜多 T0228_.08.0588b07: 爾時尊者舍利子白須菩提言。若諸色法離 T0228_.08.0588b08: 色自性。受想行識離受想行識自性。般若波 T0228_.08.0588b09: 羅蜜多離般若波羅蜜多自性。一切智復離 T0228_.08.0588b10: 般若波羅蜜多自性。般若波羅蜜多復離一 T0228_.08.0588b11: 切智自性。一切智離一切智自性者。云何説。 T0228_.08.0588b12: 菩薩摩訶薩不離般若波羅蜜多。須菩提言。 T0228_.08.0588b13: 舍利子。如是如是。一切色法離色自性。受想 T0228_.08.0588b14: 行識離受想行識自性。乃至一切智離一切 T0228_.08.0588b15: 智自性。般若波羅蜜多相離般若波羅蜜多 T0228_.08.0588b16: 相自性。諸相離諸相自性。無性亦離自性 T0228_.08.0588b17: 爾時尊者舍利子復白須菩提言。云何須菩 T0228_.08.0588b18: 提。若菩薩摩訶薩是中學者彼能成就一切 T0228_.08.0588b19: 智不。須菩提言如是如是。舍利子。若菩薩摩 T0228_.08.0588b20: 訶薩如是學者彼能成就一切智。何以故。諸 T0228_.08.0588b21: 法無生亦非無生。菩薩摩訶薩能如是了知。 T0228_.08.0588b22: 如是行者即能隨順親近彼一切智。身心清 T0228_.08.0588b23: 淨諸相清淨。在在處處嚴淨佛土。成熟有情 T0228_.08.0588b24: 具諸佛法。是爲菩薩摩訶薩修行般若波羅 T0228_.08.0588b25: 蜜多近一切智 T0228_.08.0588b26: 復次尊者須菩提言。若有菩薩摩訶薩行於 T0228_.08.0588b27: 色法此爲行相。若行色相此爲行相。若生色 T0228_.08.0588b28: 行此爲行相。若滅色行此爲行相。若壞色行 T0228_.08.0588b29: 此爲行相。若空色行此爲行相。我行諸行亦 T0228_.08.0588c01: 是行相。我行菩薩行亦是行相。於菩薩法我 T0228_.08.0588c02: 有所得亦是行相。如是若行受想行識此爲 T0228_.08.0588c03: 行相。若行受想行識相此爲行相。若生受想 T0228_.08.0588c04: 行識此爲行相。若滅受想行識此爲行相。若 T0228_.08.0588c05: 壞受想行識此爲行相。若空受想行識此爲 T0228_.08.0588c06: 行相。我行諸行亦是行相。我行菩薩行亦是 T0228_.08.0588c07: 行相。於菩薩法我有所得亦是行相。若作是 T0228_.08.0588c08: 念能如是行乃名行般若波羅蜜多亦是行相」 T0228_.08.0588c09: 若如是行者當知此菩薩未能具足善巧方便 T0228_.08.0588c10: 爾時尊者舍利子白須菩提言。當云何行是 T0228_.08.0588c11: 爲菩薩摩訶薩行般若波羅蜜多。須菩提言。 T0228_.08.0588c12: 舍利子。若菩薩摩訶薩不行於色不行色相。 T0228_.08.0588c13: 不行色生不行色滅。不行色壞不行色空。不 T0228_.08.0588c14: 行我行不起我行。菩薩行如是。不行受想行 T0228_.08.0588c15: 識。不行受想行識相。不行受想行識生。不行 T0228_.08.0588c16: 受想行識滅。不行受想行識壞。不行受想行 T0228_.08.0588c17: 識空。不行我行不起我行。菩薩行不作是念。 T0228_.08.0588c18: 若如是行乃名行般若波羅蜜多。若如是者 T0228_.08.0588c19: 是名菩薩摩訶薩行般若波羅蜜多。而彼菩 T0228_.08.0588c20: 薩摩訶薩雖如是行。即不念我行不念我不 T0228_.08.0588c21: 行。不念我亦行亦不行。不念我非行非不行。 T0228_.08.0588c22: 又復不念有所行。不念無所行。不念亦有所 T0228_.08.0588c23: 行亦無所行。不念非有所行非無所行。何以 T0228_.08.0588c24: 故。一切法無念無取無非取。此名菩薩摩訶 T0228_.08.0588c25: 薩一切法無受三摩地。廣大圓滿無量決定。 T0228_.08.0588c26: 不爲一切聲聞縁覺所壞。此三摩地遍入一 T0228_.08.0588c27: 切三摩地行。若菩薩摩訶薩能如是行者。速 T0228_.08.0588c28: 得成就阿耨多羅三藐三菩提 T0228_.08.0588c29: 是時尊者須菩提。承佛威神作如是言。若菩 T0228_.08.0589a01: 薩摩訶薩雖行無數三摩地而無行相。雖見 T0228_.08.0589a02: 無數三摩地而無所見。彼菩薩不作是念。此 T0228_.08.0589a03: 三摩地我已入。此三摩地我當入。此三摩地 T0228_.08.0589a04: 我今入。如是一切時一切處一切種。離一切 T0228_.08.0589a05: 相而無所生。若如是者當知是菩薩已從先 T0228_.08.0589a06: 佛。得授阿耨多羅三藐三菩提記 T0228_.08.0589a07: 爾時尊者舍利子白須菩提言。若菩薩摩訶 T0228_.08.0589a08: 薩於三摩地無所行相。彼得如來應供正等 T0228_.08.0589a09: 正覺。與授阿耨多羅三藐三菩提記者。而此 T0228_.08.0589a10: 三摩地爲有所觀不。須菩提言。不也舍利子。 T0228_.08.0589a11: 何以故。彼三摩地性無所有。離諸分別及所 T0228_.08.0589a12: 了知 T0228_.08.0589a13: 爾時世尊讃言。善哉善哉。須菩提。如是如是。 T0228_.08.0589a14: 須菩提。如佛世尊威神辯才及加持力。如是 T0228_.08.0589a15: 宣説諸菩薩摩訶薩當如是行如是修學。何 T0228_.08.0589a16: 以故。若菩薩摩訶薩如是學者。是爲修學般 T0228_.08.0589a17: 若波羅蜜多 T0228_.08.0589a18: 是時尊者舍利子白佛言。世尊。若菩薩摩訶 T0228_.08.0589a19: 薩如是修學。是即修學般若波羅蜜多耶。佛 T0228_.08.0589a20: 言。舍利子。如是如是。若菩薩摩訶薩如是學 T0228_.08.0589a21: 者。是爲修學般若波羅蜜多。舍利子白佛言。 T0228_.08.0589a22: 世尊。若菩薩摩訶薩如是修學當學何法。佛 T0228_.08.0589a23: 言。舍利子。若菩薩摩訶薩了法無所有亦復 T0228_.08.0589a24: 無所學。是爲修學。何以故。彼一切法皆無所 T0228_.08.0589a25: 有。而諸愚異生於無法中分別執著。舍利子 T0228_.08.0589a26: 白佛言。世尊。若法無所有今云何有。佛言。 T0228_.08.0589a27: 舍利子。諸法無所有今如是有。彼諸愚異生 T0228_.08.0589a28: 於無法中以不了故説爲無明。是故執著無 T0228_.08.0589a29: 明。以執著故起分別心。由分別故墮於二邊。 T0228_.08.0589b01: 如是展轉於一切法。種種分別起所得相。彼 T0228_.08.0589b02: 分別已依於二邊而生執著。是故分別過去 T0228_.08.0589b03: 諸法。分別未來諸法。分別現在諸法。以諸分 T0228_.08.0589b04: 別故執著名色。舍利子。彼諸異生不了諸法 T0228_.08.0589b05: 無所有性起分別者。於如實道不能了知亦 T0228_.08.0589b06: 不能見。由不知見故不出三界。於實際法不 T0228_.08.0589b07: 能安住亦不生信。是故墮彼愚異生數 T0228_.08.0589b08: 爾時尊者舍利子復白佛言。世尊。若菩薩摩 T0228_.08.0589b09: 訶薩如是學者是學一切智不。佛言。舍利子。 T0228_.08.0589b10: 菩薩摩訶薩如是學者非學一切智。菩薩摩 T0228_.08.0589b11: 訶薩如是學者亦學一切智。如是學者亦學 T0228_.08.0589b12: 一切法。得近一切智成就一切智 T0228_.08.0589b13: 是時尊者須菩提白佛言。世尊。若有幻人作 T0228_.08.0589b14: 是問言。云何修學一切智。云何親近一切智。 T0228_.08.0589b15: 云何成就一切智。彼若作是問我當云何答。 T0228_.08.0589b16: 佛言。須菩提。我今問汝隨汝意答。須菩提言。 T0228_.08.0589b17: 善哉世尊。願樂欲聞。佛言。須菩提。於汝意云 T0228_.08.0589b18: 何。幻異於色色異幻不。如是幻異受想行識。 T0228_.08.0589b19: 受想行識異於幻不。須菩提言。不也世尊。異 T0228_.08.0589b20: 幻非色異色非幻。彼幻即色彼色即幻。受想 T0228_.08.0589b21: 行識亦復如是。佛言。須菩提。於意云何。所有 T0228_.08.0589b22: 五取蘊是菩薩不。須菩提言。如是世尊。如是 T0228_.08.0589b23: 善逝。佛告須菩提。當知五取蘊即是幻人。何 T0228_.08.0589b24: 以故。説色如幻受想行識亦如幻。彼色受想 T0228_.08.0589b25: 行識。即是六根五蘊。是故菩薩摩訶薩亦如 T0228_.08.0589b26: 幻。若欲修學般若波羅蜜多者。當如幻學即 T0228_.08.0589b27: 得阿耨多羅三藐三菩提 T0228_.08.0589b28: 須菩提白佛言。世尊。若有初住大乘菩薩。聞 T0228_.08.0589b29: 作是説得無驚怖耶。佛言。須菩提。彼初住大 T0228_.08.0589c01: 乘菩薩若隨惡知識。即於是法聞已驚怖。而 T0228_.08.0589c02: 彼菩薩若隨善知識。即聞是法不生驚怖。須 T0228_.08.0589c03: 菩提白佛言。世尊。云何名爲菩薩摩訶薩惡 T0228_.08.0589c04: 知識。佛言。若有教令遠離般若波羅蜜多者。 T0228_.08.0589c05: 是爲菩薩惡知識。何名菩薩善知識。佛言。若 T0228_.08.0589c06: 於般若波羅蜜多。自所宣説轉教他人。復爲 T0228_.08.0589c07: 他人廣示魔業及魔過失。勸令覺了覺已復 T0228_.08.0589c08: 令遠離。又復勸令不離諸佛。須菩提當知。是 T0228_.08.0589c09: 人被大乘鎧大乘莊嚴安住大乘。是爲菩薩 T0228_.08.0589c10: 摩訶薩善知識。須菩提白佛言。世尊。如佛所 T0228_.08.0589c11: 説。菩薩摩訶薩被大乘鎧大乘莊嚴安住大 T0228_.08.0589c12: 乘。世尊。當説何句義是菩薩義。佛言。須菩 T0228_.08.0589c13: 提。當知非句義是菩薩義。何以故。菩薩於一 T0228_.08.0589c14: 切法無所障礙。於一切法如實了知。乃至阿 T0228_.08.0589c15: 耨多羅三藐三菩提亦無障礙亦如實知。此 T0228_.08.0589c16: 説爲菩薩義。又復世尊。云何得名摩訶薩。佛 T0228_.08.0589c17: 言。於有情聚中而爲最上。以是義故名爲摩 T0228_.08.0589c18: 訶薩 T0228_.08.0589c19: 爾時尊者舍利子白佛言。世尊。我亦樂説摩 T0228_.08.0589c20: 訶薩義。佛言。隨所樂説今正是時。舍利子言 T0228_.08.0589c21: 所有我見。衆生見。命者見。補特伽羅見。 T0228_.08.0589c22: 諸有趣見。斷見。常見。及有身見。若離如 T0228_.08.0589c23: 是等見爲衆生説法者是爲摩訶薩。 T0228_.08.0589c24: 爾時尊者須菩提白佛言。世尊。我亦樂説摩 T0228_.08.0589c25: 訶薩義。佛言。隨所樂説今正是時。須菩提言。 T0228_.08.0589c26: 若菩提心。一切智心。無漏心。無等心。無等等 T0228_.08.0589c27: 心。於如是心無礙無著。不爲一切聲聞縁覺 T0228_.08.0589c28: 所壞。以是義故名爲摩訶薩。由此入於菩薩 T0228_.08.0589c29: 摩訶薩數。時尊者舍利子白須菩提言。云何 T0228_.08.0590a01: 彼心無礙無著須菩提言。以無心故心無障 T0228_.08.0590a02: 礙亦無所著舍利子言。心義云何。須菩提言。 T0228_.08.0590a03: 舍利子。心於有無爲可生耶。爲可得耶。舍利 T0228_.08.0590a04: 子言。不也須菩提。是時須菩提告舍利子言。 T0228_.08.0590a05: 心於有無若不可得者。何故於心有所説耶。 T0228_.08.0590a06: 尊者舍利子讃須菩提言。善哉善哉。須菩提。 T0228_.08.0590a07: 誠如佛説。汝於無諍三昧行中最勝第一 T0228_.08.0590a08: 爾時尊者滿慈子白佛言。世尊。我亦樂説摩 T0228_.08.0590a09: 訶薩義。佛言。隨所樂説今正是時。滿慈子言。 T0228_.08.0590a10: 摩訶薩者所謂被大乘鎧以大乘法而自莊 T0228_.08.0590a11: 嚴安住大乘。是故説爲摩訶薩義。是時須菩 T0228_.08.0590a12: 提白佛言。世尊。所言菩薩摩訶薩被大乘鎧 T0228_.08.0590a13: 者。以何義故名大乘鎧。佛言。若菩薩摩訶薩 T0228_.08.0590a14: 作如是念。我應度無量無數衆生令至涅*盤。 T0228_.08.0590a15: 雖度如是衆生。已於諸衆生無所度想。而無 T0228_.08.0590a16: 一衆生得涅*盤者。何以故。一切法性本如是 T0228_.08.0590a17: 故離諸起作。須菩提。譬如幻師於四衢道以 T0228_.08.0590a18: 其幻法出多人聚出已即隱。須菩提。於汝意 T0228_.08.0590a19: 云何。是諸幻人有所從來有*其實不。有所滅 T0228_.08.0590a20: 去有所壞不。須菩提言。不也世尊。佛言。須菩 T0228_.08.0590a21: 提。菩薩摩訶薩亦復如是。雖度無量無數衆 T0228_.08.0590a22: 生令至涅*盤。而實無衆生有所度者若菩薩 T0228_.08.0590a23: 摩訶薩聞作是説不生驚怖。當知是菩薩摩 T0228_.08.0590a24: 訶薩被大乘鎧而自莊嚴 T0228_.08.0590a25: 爾時尊者須菩提白佛言。世尊。如我解佛所 T0228_.08.0590a26: 説義。菩薩摩訶薩若如是了知者。是爲被大 T0228_.08.0590a27: 乘鎧勇猛堅固而善莊嚴。佛言。須菩提。如是 T0228_.08.0590a28: 如是。何以故。彼一切智是無爲無作法。爲利 T0228_.08.0590a29: 衆生故起諸方便。而彼衆生亦是無爲無作 T0228_.08.0590b01: 法。須菩提言。誠如佛説。所以者何。色無縛無 T0228_.08.0590b02: 解。受想行識亦無縛無解。世尊。色眞如無縛 T0228_.08.0590b03: 無解。受想行識眞如亦無縛無解 T0228_.08.0590b04: 爾時尊者滿慈子白須菩提言。如尊者所説。 T0228_.08.0590b05: 色無縛無解。受想行識無縛無解。色眞如無 T0228_.08.0590b06: 縛無解。受想行識眞如無縛無解者。此中何 T0228_.08.0590b07: 等是色無縛無解。何等是受想行識無縳無 T0228_.08.0590b08: 解。何等是色眞如無縛無解。何等是受想行 T0228_.08.0590b09: 識眞如無縛無解。須菩提答言。滿慈子。汝今 T0228_.08.0590b10: 當知。幻人色無縛無解。幻人受想行識無縛 T0228_.08.0590b11: 無解。幻人色眞如無縛無解。幻人受想行識 T0228_.08.0590b12: 眞如無縛無解。何以故。無所有故無縛無解。 T0228_.08.0590b13: 離故無縛無解。不生故無縛無解。若菩薩摩 T0228_.08.0590b14: 訶薩如是了知者。是即安住大乘被大乘鎧 T0228_.08.0590b15: 大乘莊嚴。即時尊者滿慈子。聞是説已默然 T0228_.08.0590b16: 而住 T0228_.08.0590b17: 爾時尊者須菩提白佛言。世尊。如佛所言。菩 T0228_.08.0590b18: 薩摩訶薩安住大乘被大乘鎧大乘莊嚴。世 T0228_.08.0590b19: 尊以何義故爲名大乘。菩薩云何了知。是乘 T0228_.08.0590b20: 從何所出。出已於何所住。佛告須菩提。大乘 T0228_.08.0590b21: 者無限量無分數無邊際。以是義故名爲大 T0228_.08.0590b22: 乘。菩薩摩訶薩即如是了知。又言大乘從何 T0228_.08.0590b23: 所出住何處者。是乘從三界出住波羅蜜多。 T0228_.08.0590b24: 彼無所著故即住一切智。從是出生菩薩摩 T0228_.08.0590b25: 訶薩 T0228_.08.0590b26: 復次須菩提。若法無所出亦復無所住。以無 T0228_.08.0590b27: 住故即一切智無住相應。又此大乘亦無所 T0228_.08.0590b28: 有即無所出。無出故如是出。所以者何。若有 T0228_.08.0590b29: 所出若無所出。如是二法倶不可得而無所 T0228_.08.0590c01: 生。乃至一切法中。無法可出亦無非法可出。 T0228_.08.0590c02: 須菩提。菩薩摩訶薩般若波羅蜜多如是出 T0228_.08.0590c03: 生 T0228_.08.0590c04: 爾時尊者須菩提白佛言。世尊。如佛所説。彼 T0228_.08.0590c05: 大乘法於一切世間天人阿修羅中。而爲最 T0228_.08.0590c06: 勝與虚空等。如彼虚空能受無量無數衆生。 T0228_.08.0590c07: 彼大乘法亦復如是。能受無量無數衆生。世 T0228_.08.0590c08: 尊。菩薩摩訶薩於大乘法不見有來不見有 T0228_.08.0590c09: 去亦無住處。前際不可得後際不可得中際 T0228_.08.0590c10: 不可得。三世平等無所生故。是故大乘義如 T0228_.08.0590c11: 是説 T0228_.08.0590c12: 爾時世尊讃言。善哉善哉。須菩提。如是如是。 T0228_.08.0590c13: 須菩提。菩薩摩訶薩於大乘法如是修學。彼 T0228_.08.0590c14: 菩薩摩訶薩即得成就一切智 T0228_.08.0590c15: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0590c16: 第一 T0228_.08.0590c17: T0228_.08.0590c18: T0228_.08.0590c19: T0228_.08.0590c20: 波羅蜜多經卷第二 T0228_.08.0590c21: 西天譯經三藏朝奉大夫試光祿卿 T0228_.08.0590c22: 傳法大師賜紫臣施護奉 詔譯 T0228_.08.0590c23: 了知諸行相品第一之二 T0228_.08.0590c24: 爾時尊者滿慈子白佛言。世尊。佛令須菩提 T0228_.08.0590c25: 説般若波羅蜜多。何故於今説大乘法。時尊 T0228_.08.0590c26: 者須菩提即白佛言。世尊。我所説大乘將無 T0228_.08.0590c27: 違彼般若波羅蜜多耶。佛言。不也須菩提。如 T0228_.08.0590c28: 汝所説隨順般若波羅蜜多 T0228_.08.0590c29: 是時須菩提承佛神力白佛言。世尊。我於前 T0228_.08.0591a01: 後中際求菩薩摩訶薩了不可得。何以故。色 T0228_.08.0591a02: 無邊。故菩薩摩訶薩亦無邊。受想行識無邊 T0228_.08.0591a03: 故菩薩摩訶薩亦無邊。色是菩薩無所有故 T0228_.08.0591a04: 不可得。受想行識是菩薩無所有故不可得。 T0228_.08.0591a05: 世尊。如是一切時一切處一切種。求菩薩摩 T0228_.08.0591a06: 訶薩畢竟不可得。般若波羅蜜多亦不可見 T0228_.08.0591a07: 不可得。乃至一切智亦不可見不可得。如是 T0228_.08.0591a08: 一切法於一切時一切處一切種。皆不可見 T0228_.08.0591a09: 不可得。云何爲法云何爲非法。當以何法教 T0228_.08.0591a10: 入般若波羅蜜多。世尊。菩薩但有名字。般若 T0228_.08.0591a11: 波羅蜜多亦但有名字。而彼名字亦無所生。 T0228_.08.0591a12: 世尊。如説我我法畢竟無所生。我無自性故 T0228_.08.0591a13: 一切法亦爾。此中云何色無著無生。云何受 T0228_.08.0591a14: 想行識無著無生。一切法無性故無著無生。 T0228_.08.0591a15: 以法無性故一切法無生。是故無生亦無生。 T0228_.08.0591a16: 我今即以無生法。教入般若波羅蜜多。世尊。 T0228_.08.0591a17: 若離無生法求一切法。乃至佛菩薩法了不 T0228_.08.0591a18: 可得。何以故。若離無生法者。菩薩摩訶薩無 T0228_.08.0591a19: 能成就彼菩提行。世尊。若菩薩摩訶薩聞作 T0228_.08.0591a20: 是説心無所動。不驚不怖亦不退沒。當知是 T0228_.08.0591a21: 菩薩摩訶薩行般若波羅蜜多。觀想般若波 T0228_.08.0591a22: 羅蜜多。世尊。若菩薩摩訶薩於般若波羅蜜 T0228_.08.0591a23: 多。若行若觀想時不受於色。不見色生不見 T0228_.08.0591a24: 色滅。如是不受受想行識。不見受想行識生 T0228_.08.0591a25: 不見受想行識滅。何以故。若色無生即非色。 T0228_.08.0591a26: 若色無滅即非色。此無生與色無二無別。無 T0228_.08.0591a27: 滅與色亦無二無別。若説色即是無二法。若 T0228_.08.0591a28: 受想行識無生即非受想行識。若受想行識 T0228_.08.0591a29: 無滅即非受想行識。此無生與受想行識無 T0228_.08.0591b01: 二無別。無滅與受想行識亦無二無別。若説 T0228_.08.0591b02: 受想行識即是無二法。世尊。菩薩摩訶薩於 T0228_.08.0591b03: 般若波羅蜜多。如是觀已。即於色受想行識。 T0228_.08.0591b04: 無所受無所生無所滅。乃至一切法一切相 T0228_.08.0591b05: 亦復如是。何以故。若色受想行識無生無滅 T0228_.08.0591b06: 即非色受想行識。此色受想行識與無生無 T0228_.08.0591b07: 滅無二無別。若説色受想行識即是無二法。」 T0228_.08.0591b08: 爾時尊者舍利子白須菩提言。如我解尊者 T0228_.08.0591b09: 須菩提所説義。菩薩即是無生法。若如是者 T0228_.08.0591b10: 云何菩薩爲利衆生故。有難行行及難行想。 T0228_.08.0591b11: 須菩提言。舍利子。我不欲令菩薩摩訶薩有 T0228_.08.0591b12: 難行行及難行想。何以故。若有難行想即不 T0228_.08.0591b13: 能利益無量無數衆生。若於一切衆生。生易 T0228_.08.0591b14: 想樂想父想母想及彼子想。如是即能利益 T0228_.08.0591b15: 無量無數衆生。菩薩摩訶薩於一切衆生當 T0228_.08.0591b16: 生如是想。我於一切時一切處解脱一切苦。 T0228_.08.0591b17: 一切衆生亦如是。於一切時一切處解脱一 T0228_.08.0591b18: 切苦。於一切處不捨衆生。普令衆生解脱苦 T0228_.08.0591b19: 蘊。於諸心意不生過失。菩薩摩訶薩於諸衆 T0228_.08.0591b20: 生若生如是心。即無難行行無難行想。舍利 T0228_.08.0591b21: 子。菩薩摩訶薩應生如是心。如我於一切時 T0228_.08.0591b22: 一切處一切種。畢竟無所有不可得故。彼一 T0228_.08.0591b23: 切法於一切時一切處一切種。亦畢竟無所 T0228_.08.0591b24: 有不可得。如是即於内外一切法生無所有 T0228_.08.0591b25: 想。若菩薩摩訶薩以如是心行。即無難行行 T0228_.08.0591b26: 無難行想 T0228_.08.0591b27: 復次尊者舍利子。汝先所言菩薩無生。如是 T0228_.08.0591b28: 如是。菩薩實無生。舍利子言。若菩薩無生。彼 T0228_.08.0591b29: 菩薩法豈無生耶。須菩提言。菩薩法亦無生。 T0228_.08.0591c01: 舍利子言。若菩薩法無生者。彼一切智爲無 T0228_.08.0591c02: 生不。須菩提言。一切智無生。舍利子言一切 T0228_.08.0591c03: 智法爲無生不。須菩提言。一切智法亦無生。 T0228_.08.0591c04: 舍利子言。若一切智法亦無生者。彼諸異生 T0228_.08.0591c05: 是無生不。須菩提言。諸異生類亦復無生。又 T0228_.08.0591c06: 言彼異生法爲無生不。須菩提言。諸異生法 T0228_.08.0591c07: 亦即無生。尊者舍利子白須菩提言。若菩薩 T0228_.08.0591c08: 菩薩法。一切智一切智法。異生異生法皆無 T0228_.08.0591c09: 生者。彼菩薩摩訶薩得一切智即是無生。得 T0228_.08.0591c10: 無生耶。尊者須菩提言。舍利子。我不欲令無 T0228_.08.0591c11: 生法有所得。何以故。無生法不可得故。舍利 T0228_.08.0591c12: 子言。無生法不得無生耶。須菩提言。如是如 T0228_.08.0591c13: 是。無生法不得無生。舍利子言。若彼法無生。 T0228_.08.0591c14: 無生亦無生不。須菩提言。生法無生。無生亦 T0228_.08.0591c15: 無生。舍利子言。若無生亦無生者。汝所言所 T0228_.08.0591c16: 樂説爲生爲無生。須菩提言。樂説亦無生。舍 T0228_.08.0591c17: 利子言。若樂説無生者所言無生不。須菩提 T0228_.08.0591c18: 言。所言所樂説一切皆無生。尊者舍利子讃 T0228_.08.0591c19: 須菩提言。善哉善哉。須菩提。汝於説法人中 T0228_.08.0591c20: 最勝第一。何以故。隨有所問而悉能答。於諸 T0228_.08.0591c21: 法相無動無壞。須菩提言。舍利子。法本如是。 T0228_.08.0591c22: 佛諸弟子於無依止法中。隨有所問而悉能 T0228_.08.0591c23: 答於諸法相無動無壞。何以故。一切法無所 T0228_.08.0591c24: 依止。舍利子白須菩提言。若一切法無所依 T0228_.08.0591c25: 止。菩薩摩訶薩依何波羅蜜多。須菩提言。依 T0228_.08.0591c26: 般若波羅蜜多。舍利子當如實知。彼一切法 T0228_.08.0591c27: 無依止故。諸波羅蜜多亦復如是。若菩薩摩 T0228_.08.0591c28: 訶薩聞此甚深般若波羅蜜多時應作是念。 T0228_.08.0591c29: 無説無示無聞無得。心無所動無所求相無 T0228_.08.0592a01: 所持相。當知是菩薩摩訶薩行無數般若波 T0228_.08.0592a02: 羅蜜多行不離是念 T0228_.08.0592a03: 爾時尊者舍利子白須菩提言。云何菩薩摩 T0228_.08.0592a04: 訶薩行般若波羅蜜多不離是念。若菩薩摩 T0228_.08.0592a05: 訶薩不離是念。即得不離般若波羅蜜多行。 T0228_.08.0592a06: 若菩薩摩訶薩不離般若波羅蜜多行。即得 T0228_.08.0592a07: 不離是念。須菩提。若菩薩摩訶薩不離是行 T0228_.08.0592a08: 不離是念者。彼一切衆生亦應得不離般若 T0228_.08.0592a09: 波羅蜜多行。何以故。一切衆生亦不離是行 T0228_.08.0592a10: 不離是念。須菩提言。舍利子。如汝所説成就 T0228_.08.0592a11: 我義。何以故。衆生無性故當知念亦無性。衆 T0228_.08.0592a12: 生離故當知念亦離。衆生無心故當知念亦 T0228_.08.0592a13: 無心。衆生無覺了故當知念亦無覺了。衆生 T0228_.08.0592a14: 知如實義故念亦知如實義。舍利子。我欲令 T0228_.08.0592a15: 諸菩薩摩訶薩如是行般若波羅蜜多 T0228_.08.0592a16: 帝釋天主品第二 T0228_.08.0592a17: 爾時帝釋天主。與四十千天衆倶來會中。四 T0228_.08.0592a18: 大天王與二十千天衆。娑婆世界主大梵天 T0228_.08.0592a19: 王與十千梵衆。淨居天子與千天衆。如是等 T0228_.08.0592a20: 皆來集會。彼諸天子所有業報光明。以佛威 T0228_.08.0592a21: 神勝光明故皆悉不現 T0228_.08.0592a22: 是時帝釋天主白尊者須菩提言。我等諸天 T0228_.08.0592a23: 乃至梵衆。皆悉來集樂欲聽受。尊者須菩提。 T0228_.08.0592a24: 爲諸菩薩摩訶薩宣説般若波羅蜜多。令諸 T0228_.08.0592a25: 菩薩云何安住。云何修學云何相應。須菩提 T0228_.08.0592a26: 言。憍尸迦。今此天子衆中。以佛威神加持 T0228_.08.0592a27: 力故。若有未發阿耨多羅三藐三菩提心者 T0228_.08.0592a28: 應當發心。若已入正位者。即不堪任發阿耨 T0228_.08.0592a29: 多羅三藐三菩提心。何以故。彼於輪迴有所 T0228_.08.0592b01: 縛故。如是等人若有能發阿耨多羅三藐三 T0228_.08.0592b02: 菩提心者。我亦隨喜勸令發心。於其善根使 T0228_.08.0592b03: 不斷絶 T0228_.08.0592b04: 爾時世尊讃言。善哉善哉。須菩提。汝善勸導 T0228_.08.0592b05: 諸菩薩摩訶薩。令於般若波羅蜜多而得相 T0228_.08.0592b06: 應。須菩提白佛言。世尊。佛於衆生有大恩徳。 T0228_.08.0592b07: 我今爲報佛恩故如是勸導。何以故。過去如 T0228_.08.0592b08: 來應供正等正覺所有弟子。亦爲報佛恩故 T0228_.08.0592b09: 勸導諸菩薩摩訶薩。令諸菩薩如其梵行住 T0228_.08.0592b10: 眞實法。亦教成就般若波羅蜜多。以如是行 T0228_.08.0592b11: 故發生無上智。世尊。我今亦如是攝受護持 T0228_.08.0592b12: 諸菩薩摩訶薩。以我如是攝受護持因縁力 T0228_.08.0592b13: 故諸菩薩摩訶薩速得成就阿耨多羅三藐三 T0228_.08.0592b14: 菩提 T0228_.08.0592b15: 爾時尊者須菩提告帝釋天主言。汝等諦聽。 T0228_.08.0592b16: 如理思惟。我今宣説菩薩摩訶薩般若波羅 T0228_.08.0592b17: 蜜多安住空法。令諸菩薩被大乘鎧大乘莊 T0228_.08.0592b18: 嚴。當知般若波羅蜜多。所謂不住五蘊。不住 T0228_.08.0592b19: 眼根不住色境。不住眼識不住眼觸亦復不 T0228_.08.0592b20: 住眼觸所生諸受。如是不住耳鼻舌身意根。 T0228_.08.0592b21: 不住聲香味觸法境。不住耳鼻舌身意識。不 T0228_.08.0592b22: 住耳觸乃至意觸。亦復不住耳觸乃至意觸 T0228_.08.0592b23: 所生諸受。不住地水火風空識界。不住念處 T0228_.08.0592b24: 正勤神足根力覺道。不住須陀洹果。不住斯 T0228_.08.0592b25: 陀含果。不住阿那含果。不住阿羅漢果。不住 T0228_.08.0592b26: 縁覺果。不住佛地。以如是不住五蘊乃至不 T0228_.08.0592b27: 住佛地故。不住色受想行識若常若無常。不 T0228_.08.0592b28: 住色受想行識若苦若樂。不住色受想行識 T0228_.08.0592b29: 若空若不空。不住色受想行識若我若無我。 T0228_.08.0592c01: 不住色受想行識若淨若染。不住色法有所 T0228_.08.0592c02: 得空。不住受想行識有所得空。不住須陀洹 T0228_.08.0592c03: 無爲果。不住斯陀含無爲果。不住阿那含無 T0228_.08.0592c04: 爲果。不住阿羅漢無爲果。不住縁覺無爲果。 T0228_.08.0592c05: 不住佛法。不住須陀洹福田。不住須陀洹七 T0228_.08.0592c06: 往來身。不住斯陀含福田。不住斯陀含畢竟 T0228_.08.0592c07: 一來此世盡苦邊際。不住阿那含福田。不住 T0228_.08.0592c08: 阿那含不還此世於彼涅盤。不住阿羅漢 T0228_.08.0592c09: 福田。不住阿羅漢現世入於無餘*涅盤。不 T0228_.08.0592c10: 住縁覺福田。不住縁覺出過聲聞不及佛地 T0228_.08.0592c11: 而趣涅*盤。不住諸佛最上福田。不住佛法出 T0228_.08.0592c12: 過異生及聲聞縁覺地。利益無量無數衆生。 T0228_.08.0592c13: 復令無量無數百千倶胝那庾多衆生。不趣 T0228_.08.0592c14: 聲聞縁覺無餘涅*盤。決定趣證正等正覺無 T0228_.08.0592c15: 上涅*盤建立佛事。諸如是等皆悉不住 T0228_.08.0592c16: 爾時尊者舍利子即起是念。若諸如來出過 T0228_.08.0592c17: 異生及聲聞縁覺地。利益無量無數衆生。復 T0228_.08.0592c18: 令無量無數百千倶胝那庾多衆生。不趣聲 T0228_.08.0592c19: 聞縁覺無餘涅*盤。決定趣證正等正覺無上 T0228_.08.0592c20: 涅*盤。建立佛事。於如是法皆不住者當於何 T0228_.08.0592c21: 住 T0228_.08.0592c22: 是時尊者須菩提。承佛威神知其念已。即謂 T0228_.08.0592c23: 尊者舍利子言。舍利子。於汝意云何。如來應 T0228_.08.0592c24: 供正等正覺有法可住不。舍利子言。不也須 T0228_.08.0592c25: 菩提。如來應供正等正覺無法可住。何以故。 T0228_.08.0592c26: 彼無住心名爲如來。不住有爲界不住無爲 T0228_.08.0592c27: 界。不住彼中故。須菩提告言。如是如是。舍利 T0228_.08.0592c28: 子。諸菩薩摩訶薩應當如彼如來應供正等 T0228_.08.0592c29: 正覺所住而住。如是住者非有所住非無所 T0228_.08.0593a01: 住。非爲決定非不決定。菩薩摩訶薩如是學 T0228_.08.0593a02: 者。而善安住無住相應。菩薩摩訶薩如是學 T0228_.08.0593a03: 者。是行般若波羅蜜多行 T0228_.08.0593a04: 爾時會中有諸天子作是思惟。諸夜叉衆所 T0228_.08.0593a05: 有語言文字章句尚可了知。而尊者須菩提 T0228_.08.0593a06: 所説諸法。我等天衆無能解了。時須菩提知 T0228_.08.0593a07: 諸天子於其色心所思念已。告諸天子言。汝 T0228_.08.0593a08: 等當知。彼一切法無説無示無聞無得。離諸 T0228_.08.0593a09: 分別無所了知。是時諸天子衆復作是念。如 T0228_.08.0593a10: 尊者須菩提所説轉復難解。廣大深遠最上 T0228_.08.0593a11: 微妙。我等天衆難可得入 T0228_.08.0593a12: 爾時尊者須菩提又復知諸天子心所念已。 T0228_.08.0593a13: 即時告言。汝等當知。若欲得須陀洹果。欲住 T0228_.08.0593a14: 須陀洹果者當住是忍。若欲得斯陀含果欲 T0228_.08.0593a15: 住斯陀含果。若欲得阿那含果欲住阿那含 T0228_.08.0593a16: 果。若欲得阿羅漢果欲住阿羅漢果。若欲得 T0228_.08.0593a17: 縁覺果欲住縁覺果。若欲得阿耨多羅三藐 T0228_.08.0593a18: 三菩提果。欲住阿耨多羅三藐三菩提果者 T0228_.08.0593a19: 皆住是忍。時諸天子聞是説已又復思。當惟 T0228_.08.0593a20: 有何人能聽受尊者須菩提説法。時須菩提 T0228_.08.0593a21: 承佛威神。又知其念。重復告言。諸天子衆汝 T0228_.08.0593a22: 等當知。彼諸幻人而能聽受我所説法。何以 T0228_.08.0593a23: 故。彼於諸法無聞無證。是時諸天子衆白須 T0228_.08.0593a24: 菩提言。云何尊者。一切衆生爲如幻不。須菩 T0228_.08.0593a25: 提言。一切衆生皆悉如幻亦復如夢。所以者 T0228_.08.0593a26: 何。一切衆生與其幻夢無二無別。以如是故 T0228_.08.0593a27: 彼一切法亦如幻夢。所有須陀洹須陀洹果。 T0228_.08.0593a28: 斯陀含斯陀含果。阿那含阿那含果。阿羅漢 T0228_.08.0593a29: 阿羅漢果。縁覺縁覺果。皆如幻如夢。彼阿耨 T0228_.08.0593b01: 多羅三藐三菩提果亦如幻如夢 T0228_.08.0593b02: 爾時諸天子衆復白尊者須菩提言。若阿耨 T0228_.08.0593b03: 多羅三藐三菩提。説如幻夢者。彼涅*盤法亦 T0228_.08.0593b04: 如幻夢耶。須菩提言。如是涅*盤亦如幻夢況 T0228_.08.0593b05: 餘法耶。諸天子言。彼涅*盤法何故亦説如幻 T0228_.08.0593b06: 夢耶。須菩提言。若復有法過涅*盤者我亦説 T0228_.08.0593b07: 爲如幻如夢。何以故。而彼幻夢與涅*盤法無 T0228_.08.0593b08: 二無別故 T0228_.08.0593b09: 爾時尊者舍利子。尊者滿慈子。尊者摩訶倶 T0228_.08.0593b10: 絺羅。尊者摩訶迦旃延。尊者摩訶迦葉。如 T0228_.08.0593b11: 是等大聲聞衆。并諸菩薩摩訶薩衆。倶白尊 T0228_.08.0593b12: 者須菩提言。如尊者所説般若波羅蜜多。何 T0228_.08.0593b13: 人能受其義。是時阿難。即告衆言。所有不退 T0228_.08.0593b14: 轉菩薩摩訶薩具正見人。及彼漏盡諸阿羅 T0228_.08.0593b15: 漢。當知是等。於須菩提所説般若波羅蜜多 T0228_.08.0593b16: 能受其義 T0228_.08.0593b17: 爾時須菩提告諸衆言。我所説般若波羅蜜 T0228_.08.0593b18: 多無能受者。何以故。此中無法宣説。無法表 T0228_.08.0593b19: 示無所分別無所了知。以無説示無了知故。 T0228_.08.0593b20: 般若波羅蜜多。如是宣説如是聽受 T0228_.08.0593b21: 是時帝釋天主即作是念。今尊者須菩提。宣 T0228_.08.0593b22: 説如是甚深正法。我當化諸妙華以散其上。 T0228_.08.0593b23: 作是念已即時化出無數妙華。散於尊者須 T0228_.08.0593b24: 菩提上。是時須菩提即作是念。此所化出無 T0228_.08.0593b25: 數妙華。我於三十三天上曾所未見。此華殊 T0228_.08.0593b26: 妙非樹所生。時帝釋天主知尊者須菩提心 T0228_.08.0593b27: 所念已。即白須菩提言。此華非生法。何以故。 T0228_.08.0593b28: 不從心生不從樹出。須菩提言。憍尸迦。此華 T0228_.08.0593b29: 若不從樹生又非心出者即是無生。若其無 T0228_.08.0593c01: 生即不名華。帝釋天主即作是念。此尊者須 T0228_.08.0593c02: 菩提智慧甚深。於名句文而善宣説。隨其所 T0228_.08.0593c03: 説不壞假名説如實義。作是念已即白須菩 T0228_.08.0593c04: 提言。如尊者所説。菩薩摩訶薩應如是學 T0228_.08.0593c05: 爾時尊者須菩提告帝釋天主言。憍尸迦。如 T0228_.08.0593c06: 是如是。菩薩摩訶薩當如是學。如是學者不 T0228_.08.0593c07: 學須陀洹果。不學斯陀含果。不學阿那含 T0228_.08.0593c08: 果。不學阿羅漢果。不學縁覺果。若不學如 T0228_.08.0593c09: 是果是即學一切智安住佛法。如是安住者 T0228_.08.0593c10: 即學無量無邊佛法。如是學者雖學色法無 T0228_.08.0593c11: 所増減。雖學受想行識亦無所増減。若於色 T0228_.08.0593c12: 受想行識不増減學者。即不取色學不取受 T0228_.08.0593c13: 想行識學。不捨色學不捨受想行識學。若法 T0228_.08.0593c14: 無取無捨即法無生無滅。若了一切法無取 T0228_.08.0593c15: 無捨無生無滅。如是學者是即名爲學一切 T0228_.08.0593c16: 智。出生一切智 T0228_.08.0593c17: 爾時尊者舍利子白須菩提言。若菩薩摩訶 T0228_.08.0593c18: 薩。於法無所取故。學無生滅故。學者彼一切 T0228_.08.0593c19: 智。亦無所取故。學無生滅故。學菩薩摩訶薩。 T0228_.08.0593c20: 若如是學者。當爲修學一切智不。須菩提言。 T0228_.08.0593c21: 如是如是。彼一切智乃至一切佛法。無所取 T0228_.08.0593c22: 無生滅。如是修學者。是爲菩薩摩訶薩學一 T0228_.08.0593c23: 切智 T0228_.08.0593c24: 爾時帝釋天主。白尊者舍利子言。菩薩摩訶 T0228_.08.0593c25: 薩。般若波羅蜜多當於何求。舍 子言。憍尸 T0228_.08.0593c26: 迦。菩薩摩訶薩般若波羅蜜多。當於須菩提 T0228_.08.0593c27: 所轉中求。帝釋天主言。尊者舍利子。彼須菩 T0228_.08.0593c28: 提所説般若波羅蜜多。是何神力所加持故。 T0228_.08.0593c29: 舍利子言。憍尸迦。當知是佛神力所加持故 T0228_.08.0594a01: 是時尊者須菩提。告帝釋天主言。我所説般 T0228_.08.0594a02: 若波羅蜜多。當知皆是如來神力所加持故。 T0228_.08.0594a03: 所言菩薩摩訶薩般若波羅蜜多當於何求 T0228_.08.0594a04: 者。當知菩薩摩訶薩般若波羅蜜多。不應於 T0228_.08.0594a05: 色中求。不應離色中求。如是不應於受想行 T0228_.08.0594a06: 識中求。不應離受想行識中求。何以故。色非 T0228_.08.0594a07: 般若波羅蜜多。離色亦非般若波羅蜜多。受 T0228_.08.0594a08: 想行識非般若波羅蜜多。離受想行識亦非 T0228_.08.0594a09: 般若波羅蜜多。帝釋天主言。尊者須菩提。大 T0228_.08.0594a10: 波羅蜜多是般若波羅蜜多耶。無量波羅蜜 T0228_.08.0594a11: 多是般若波羅蜜多耶。無邊波羅蜜多是般 T0228_.08.0594a12: 若波羅蜜多耶。須菩提言。如是如是。憍尸 T0228_.08.0594a13: 迦。大波羅蜜多是謂般若波羅蜜多。無量 T0228_.08.0594a14: 波羅蜜多是謂般若波羅蜜多。無邊波羅蜜 T0228_.08.0594a15: 多是謂般若波羅蜜多。何以故。色廣大故 T0228_.08.0594a16: 般若波羅蜜多亦廣大。受想行識廣大故。般 T0228_.08.0594a17: 若波羅蜜多亦廣大。色受想行識無量故。般 T0228_.08.0594a18: 若波羅蜜多亦無量。色受想行識無邊故。般 T0228_.08.0594a19: 若波羅蜜多亦無邊 T0228_.08.0594a20: 復次憍尸迦。縁無邊故即般若波羅蜜多無 T0228_.08.0594a21: 邊。以般若波羅蜜多無邊故衆生亦無邊。以 T0228_.08.0594a22: 何義故名縁無邊。所謂色受想行識。前際不 T0228_.08.0594a23: 可得中際不可得後際不可得。乃至一切法 T0228_.08.0594a24: 於前後中際亦不可得。以是義故名縁無邊。 T0228_.08.0594a25: 即般若波羅蜜多無邊。又復以何義故説衆 T0228_.08.0594a26: 生無邊。憍尸迦當知。前後中際無衆生可得。 T0228_.08.0594a27: 帝釋天主言。云何須菩提。彼衆生界豈無邊 T0228_.08.0594a28: 耶。須菩提言。衆生無量算數不及。以是義故 T0228_.08.0594a29: 衆生無邊。帝釋天主。復白尊者須菩提言。所 T0228_.08.0594b01: 言衆生者以何義故名爲衆生。須菩提言。一 T0228_.08.0594b02: 切法義是衆生義。憍尸迦。於汝意云何。當説 T0228_.08.0594b03: 何義爲衆生義。帝釋天主言。如我意者。非法 T0228_.08.0594b04: 義是衆生義。非非法義是衆生義。當知衆生 T0228_.08.0594b05: 無本無因無我無縁。而以方便立彼名字。須 T0228_.08.0594b06: 菩提言。憍尸迦。我先所説衆生無邊。於汝意 T0228_.08.0594b07: 云何。實有衆生可説可示不。帝釋天主言。不 T0228_.08.0594b08: 也須菩提。時須菩提言。若諸衆生無有其實 T0228_.08.0594b09: 不可説示者。是故我説衆生無邊。憍尸迦。假 T0228_.08.0594b10: 使如來應供正等正覺。住壽如兢伽沙劫。以 T0228_.08.0594b11: 方便語言。説一切衆生若已生若現生若當 T0228_.08.0594b12: 生。若已滅若現滅若當滅。而能説其邊際不。 T0228_.08.0594b13: 帝釋天主言。不也須菩提。何以故。一切衆生 T0228_.08.0594b14: 本來清淨。須菩提言。如是衆生無邊故。當知 T0228_.08.0594b15: 般若波羅蜜多亦無邊。是時會中帝釋天主 T0228_.08.0594b16: 大梵天王。及大世主并餘諸天。天女神仙衆 T0228_.08.0594b17: 等。倶白佛言。快哉善哉。如來出世。尊者須菩 T0228_.08.0594b18: 提。能善宣説般若波羅蜜多。菩薩摩訶薩受 T0228_.08.0594b19: 持此法。若不離諸佛如來般若波羅蜜多者。 T0228_.08.0594b20: 我當尊敬如諸佛想 T0228_.08.0594b21: 爾時世尊。告帝釋天主大梵天王并餘一切 T0228_.08.0594b22: 天仙衆言。如是如是。汝等當知。我於往昔最 T0228_.08.0594b23: 上燈城燃燈如來應供正等正覺所修菩提 T0228_.08.0594b24: 行。我於爾時亦不離般若波羅蜜多。彼燃燈 T0228_.08.0594b25: 如來。即爲我授阿耨多羅三藐三菩提記作 T0228_.08.0594b26: 如是言。汝於來世過阿僧祇劫當得成佛。號 T0228_.08.0594b27: 釋迦牟尼如來應供正等正覺明行足善逝世 T0228_.08.0594b28: 間解無上士調御丈夫天人師佛世尊。是時 T0228_.08.0594b29: 帝釋天主并諸天衆。倶白佛言。希有世尊。希 T0228_.08.0594c01: 有善逝。此般若波羅蜜多能攝一切智。菩薩 T0228_.08.0594c02: 摩訶薩當如是學 T0228_.08.0594c03: 寶塔功徳品第三之一 T0228_.08.0594c04: 爾時世尊。普告四衆苾芻苾芻尼優婆塞優 T0228_.08.0594c05: 婆夷帝釋天主等。欲界諸天衆。大梵天王等。 T0228_.08.0594c06: 色界諸天衆。乃至色究竟天。一切天子衆。 T0228_.08.0594c07: 汝等當知。若有善男子善女人。於此甚深般 T0228_.08.0594c08: 若波羅蜜多法門能聽受讀誦。如説修行者。 T0228_.08.0594c09: 是人不爲魔及魔民人非人等伺得其便。不 T0228_.08.0594c10: 爲惡毒所能傷害。不以横夭捨其壽命 T0228_.08.0594c11: 復次若有善男子善女人。於此般若波羅蜜 T0228_.08.0594c12: 多。未能聽受讀誦者。所有已發阿耨多羅三 T0228_.08.0594c13: 藐三菩提心。諸天子衆往彼人所爲作護念。 T0228_.08.0594c14: 勸令於此般若波羅蜜多。聽受讀誦如説修 T0228_.08.0594c15: 行 T0228_.08.0594c16: 復次若有善男子善女人。於此般若波羅蜜 T0228_.08.0594c17: 多。受持讀誦如説修行者。是人若在空室若 T0228_.08.0594c18: 入衆中。若在樹下及曠野處。若行道路及非 T0228_.08.0594c19: 道中乃至大海。如是等處若行若住若坐若 T0228_.08.0594c20: 臥。離諸怖畏諸天護念 T0228_.08.0594c21: 爾時四大天王白佛言。世尊。若有善男子善 T0228_.08.0594c22: 女人。於此般若波羅蜜多。聽受讀誦如説修 T0228_.08.0594c23: 行者。我當往彼護念其人。使令精進不生退 T0228_.08.0594c24: 屈 T0228_.08.0594c25: 爾時帝釋天主白佛言。世尊。若善男子善女 T0228_.08.0594c26: 人。於此般若波羅蜜多。聽受讀誦如説修行 T0228_.08.0594c27: 者。我亦往護其人令無衰惱 T0228_.08.0594c28: 爾時大梵天王并諸梵衆。倶白佛言。世尊。若 T0228_.08.0594c29: 善男子善女人。於此般若波羅蜜多。聽受讀 T0228_.08.0595a01: 誦如説修行者。我當往護其人令無衰惱 T0228_.08.0595a02: 爾時帝釋天主復白佛言。希有世尊。此甚深 T0228_.08.0595a03: 般若波羅蜜多。善男子善女人受持讀誦者。 T0228_.08.0595a04: 於現世中獲如是功徳。云何世尊。若人受持 T0228_.08.0595a05: 此般若波羅蜜多。而能攝諸波羅蜜多不。佛 T0228_.08.0595a06: 言。憍尸迦如是。若人受持此般若波羅蜜多。 T0228_.08.0595a07: 即能攝諸波羅蜜多。憍尸迦。此般若波羅蜜 T0228_.08.0595a08: 多。若人受持讀誦者。所有功徳廣大甚深。汝 T0228_.08.0595a09: 當諦聽。如善作意。當爲汝説。帝釋天主言。善 T0228_.08.0595a10: 哉世尊。願爲宣説。佛言。憍尸迦。我此般若波 T0228_.08.0595a11: 羅蜜多法門。不爲一切惡法損惱破壞。若諸 T0228_.08.0595a12: 惡法起時欲生損惱。彼法即當漸自銷滅。雖 T0228_.08.0595a13: 復暫起而不爲害。何以故。憍尸迦當知。此善 T0228_.08.0595a14: 男子善女人。以受持讀誦般若波羅蜜多功 T0228_.08.0595a15: 徳力故。惡法雖生而自銷滅。憍尸迦。譬如世 T0228_.08.0595a16: 間有諸毒蛇周行求食。見諸小蟲即欲食噉。 T0228_.08.0595a17: 是時有藥名爲末祇能銷諸毒。而彼小蟲即 T0228_.08.0595a18: 詣藥所。是時毒蛇聞是藥氣即自退還。彼諸 T0228_.08.0595a19: 小蟲不爲所食。何以故。此末祇藥能銷諸毒。 T0228_.08.0595a20: 憍尸迦。善男子善女人亦復如是。於此般若 T0228_.08.0595a21: 波羅蜜多受持讀誦。自所宣説或爲他説如 T0228_.08.0595a22: 説修行。是人不爲一切惡法所能傷害。惡法 T0228_.08.0595a23: 雖生即自銷滅。何以故。當知皆是般若波羅 T0228_.08.0595a24: 蜜多功徳力故。在在處處無所動轉。般若 T0228_.08.0595a25: 波羅蜜多。能除貪等一切煩惱。而能趣證無 T0228_.08.0595a26: 上涅*盤。憍尸迦。若有受持讀誦此般若波羅 T0228_.08.0595a27: 蜜多者。彼四大天王。帝釋天主。大梵天王。 T0228_.08.0595a28: 乃至諸佛菩薩。常護是人令無衰惱 T0228_.08.0595a29: 復次憍尸迦。若善男子善女人。受持讀誦此 T0228_.08.0595b01: 般若波羅蜜多者。是人常出信順語言。柔軟 T0228_.08.0595b02: 語言。白淨語言。不雜語言。不生忿怒。不爲我 T0228_.08.0595b03: 慢所覆。常生慈心。不起恨恚忿等煩惱不令 T0228_.08.0595b04: 増長。彼善男子善女人常作是念。我爲趣求 T0228_.08.0595b05: 阿耨多羅三藐三菩提故。於損惱法不應生 T0228_.08.0595b06: 瞋。何以故。瞋法若生諸根變異。調善色相非 T0228_.08.0595b07: 所和合。作是念已安住正念。憍尸迦。彼善男 T0228_.08.0595b08: 子善女人。以受持讀誦般若波羅蜜多故。於 T0228_.08.0595b09: 現世中獲如是功徳 T0228_.08.0595b10: *佛説佛母出生三法藏般若波羅蜜多經卷 T0228_.08.0595b11: 第二 T0228_.08.0595b12: T0228_.08.0595b13: T0228_.08.0595b14: T0228_.08.0595b15: T0228_.08.0595b16: 波羅蜜多經卷第三 T0228_.08.0595b17: *西*天譯經三藏朝奉大夫試光祿卿 T0228_.08.0595b18: 傳法大師*賜紫*臣施*護奉 詔*譯 T0228_.08.0595b19: 寶塔功徳品第三之二 T0228_.08.0595b20: 爾時帝釋天主復白佛言。希有世尊。菩薩摩 T0228_.08.0595b21: 訶薩。爲迥向故修學般若波羅蜜多。不以高 T0228_.08.0595b22: 心而生取相。佛言。如是如是。憍尸迦。若善男 T0228_.08.0595b23: 子善女人。於此般若波羅蜜多法門。受持讀 T0228_.08.0595b24: 誦自所宣説。或令他説如説修行者。是人以 T0228_.08.0595b25: 其功徳力故。若入軍陣無所怯懼。勇猛堅固 T0228_.08.0595b26: 勝伏他軍。乃至行住坐臥皆得吉祥 T0228_.08.0595b27: 復次憍尸迦。若善男子善女人。受持讀誦此 T0228_.08.0595b28: 般若波羅蜜多者。是人於一切處。若行若止 T0228_.08.0595b29: 或遇刀杖等難。於彼人身無所傷害。乃至將 T0228_.08.0595c01: 失壽命不生怖畏。何以故。此般若波羅蜜多 T0228_.08.0595c02: 是廣大明。此般若波羅蜜多是無量明。此 T0228_.08.0595c03: 般若波羅蜜多是無上明。此般若波羅蜜多 T0228_.08.0595c04: 是無等明。此般若波羅蜜多是無等等明。 T0228_.08.0595c05: 若善男子善女人修學如是明者。不念自惡 T0228_.08.0595c06: 不念他惡不念自他惡。憍尸迦當知。於此般 T0228_.08.0595c07: 若波羅蜜多受持讀誦者。於現世中獲是功 T0228_.08.0595c08: 徳。又復菩薩摩訶薩學是明者。即能證得阿 T0228_.08.0595c09: 耨多羅三藐三菩提成就一切智智。以得阿 T0228_.08.0595c10: 耨多羅三藐三菩提故。即能觀達一切衆生 T0228_.08.0595c11: 種種心行。所言一切智智者謂諸明法。菩薩 T0228_.08.0595c12: 摩訶薩是中學者。無有少法而不能入。無有 T0228_.08.0595c13: 少法不能了知。無有少法不能證悟。是故得 T0228_.08.0595c14: 名一切智智 T0228_.08.0595c15: 復次憍尸迦。若有人能以此般若波羅蜜多。 T0228_.08.0595c16: 書寫經卷供養受持。若自讀誦或復轉勸他 T0228_.08.0595c17: 人。乃至爲人解説其義。是人不爲一切人非 T0228_.08.0595c18: 人等伺得其便。諸佛菩薩常所護念。唯除過 T0228_.08.0595c19: 去諸業報應。憍尸迦。譬如大菩提場及菩提 T0228_.08.0595c20: 樹周匝方隅。若人非人乃至傍生異類。皆不 T0228_.08.0595c21: 能入亦不能住。不能破壞作其過惡。何以故。 T0228_.08.0595c22: 所有過去未來現在如來應供正等正覺。皆 T0228_.08.0595c23: 於是處證佛菩提。憍尸迦。善男子善女人。受 T0228_.08.0595c24: 持讀誦書寫供養般若波羅蜜多亦復如是。 T0228_.08.0595c25: 若人非人不得其便。不能破壞出其過惡。何 T0228_.08.0595c26: 以故。若供養此般若波羅蜜多經處。隨其方 T0228_.08.0595c27: 地即同造諸寶塔尊重供養瞻禮稱讃憍尸迦 T0228_.08.0595c28: 當知。此般若波羅蜜多。於現世中有是功徳 T0228_.08.0595c29: 爾時帝釋天主白佛言。世尊。若有善男子善 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 [行番号:有/無] [返り点:無/有] [CITE] |