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摩訶般若鈔經 (No. 0226_ 曇摩蜱譯 竺佛念譯 ) in Vol. 08

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T0226_.08.0513a01: 所學。菩薩摩訶薩作是學者。爲不學須陀洹
T0226_.08.0513a02: 斯陀含阿那含阿羅漢辟支佛道。是菩薩爲
T0226_.08.0513a03: 學薩芸若。作是學者爲學不可計阿僧祇法。
T0226_.08.0513a04: 不生色學不生痛痒思想生死識學。不學受
T0226_.08.0513a05: 色不學痛痒思想生死識。不學受想法樂。亦
T0226_.08.0513a06: 不學受有所失。作是者爲學薩芸若。爲如
T0226_.08.0513a07: 薩芸若。舍利弗語須菩提。作是學者亦不
T0226_.08.0513a08: 受薩芸若亦不失學。爲學薩芸若。爲如薩芸
T0226_.08.0513a09: 若。須菩提語舍利弗。作是學亦不受薩芸若。
T0226_.08.0513a10: 亦不失學。是爲學薩芸若。爲如薩芸若。釋提
T0226_.08.0513a11: 桓因問舍利弗。菩薩摩訶薩。當云何求般若
T0226_.08.0513a12: 波羅蜜。舍利弗言。當問尊者須菩提。釋提桓
T0226_.08.0513a13: 因問尊者須菩提。當持何威神恩而所學。須
T0226_.08.0513a14: 菩提言。所學者悉承用佛威神恩。屬拘翼所
T0226_.08.0513a15: 問。菩薩摩訶薩。當云何求般若波羅蜜。亦不
T0226_.08.0513a16: 可從色求亦不可離色求。亦不可從痛痒思
T0226_.08.0513a17: 想生死識求。亦不可離識求。何以故。般若
T0226_.08.0513a18: 波羅蜜亦非色亦不離色。般若波羅蜜。非
T0226_.08.0513a19: 痛痒思想生死識。般若波羅蜜亦不離識。般
T0226_.08.0513a20: 若波羅蜜。釋提桓因問須菩提。摩訶波羅
T0226_.08.0513a21: 蜜無有邊。摩訶波羅蜜無有極。須菩提語
T0226_.08.0513a22: 拘翼。摩訶波羅蜜。無有邊無有極。波羅
T0226_.08.0513a23: 蜜了不可見無有極。波羅蜜了不可極。人無
T0226_.08.0513a24: 極波羅蜜亦無極。如是拘翼。當云何求波羅
T0226_.08.0513a25: 蜜。於法中無有極。無有邊際亦無中間。亦不
T0226_.08.0513a26: 能得有所限。波羅蜜者。亦復如是。復次拘翼。
T0226_.08.0513a27: 法者無際無限。無有極。無有中間無可得者。
T0226_.08.0513a28: 釋提桓因言。云何尊者須菩提。人無極。波羅
T0226_.08.0513a29: 蜜亦無極。須菩提語釋提桓因。都盧不可議
T0226_.08.0513b01: 計。正使倍復倍人亦無極。波羅蜜亦復無極。
T0226_.08.0513b02: 釋提桓因言。何縁人無極波羅蜜亦無極。須
T0226_.08.0513b03: 菩提言。於拘翼意云何。何所法中説人人之
T0226_.08.0513b04: 本。釋提桓因言。無有法作是説者。亦無法留
T0226_.08.0513b05: 置者。設有出者但字耳。無有作者但以字耳。
T0226_.08.0513b06: 須菩提言。於釋提桓因云何。能有人可得見
T0226_.08.0513b07: 者不。釋提桓因言。不可得見。須菩提報釋提
T0226_.08.0513b08: 桓因。無有作者何所有人。正使怛薩阿竭阿
T0226_.08.0513b09: 惟三佛壽如恒邊沙劫説有人生者滅者。釋
T0226_.08.0513b10: 提桓因言。無有人。何以故。本淨淨故。以是
T0226_.08.0513b11: 拘翼。人無有極。當作是念般若波羅蜜
T0226_.08.0513b12: 摩訶般若鈔經卷第一
T0226_.08.0513b13:
T0226_.08.0513b14:
T0226_.08.0513b15:
T0226_.08.0513b16:
T0226_.08.0513b17: 摩訶般若鈔經卷第二
T0226_.08.0513b18: 　前秦天竺沙門曇摩蜱共竺佛念譯　
T0226_.08.0513b19:   功徳品第三
T0226_.08.0513b20: 爾時諸因坻天。諸梵天。諸波耶和提天。諸伊
T0226_.08.0513b21: 沙天。諸那提乾天。同時三反作是稱譽法。賢
T0226_.08.0513b22: 者須菩提。所説法甚深。怛薩阿竭皆從是生。
T0226_.08.0513b23: 其有聞者若諷誦讀有行者我輩恭敬視如怛
T0226_.08.0513b24: 薩阿竭。我輩恭敬視菩薩摩訶薩持般若波
T0226_.08.0513b25: 羅蜜。佛語諸天人。如是如是。昔我於提和竭
T0226_.08.0513b26: 羅佛前。逮得般若波羅蜜。我便爲提和竭羅
T0226_.08.0513b27: 佛所授決言。却後若當爲人中之導。悉當逮
T0226_.08.0513b28: 佛智慧。却後無數阿僧祇劫。汝當作佛。號字
T0226_.08.0513b29: 釋迦文天上天下於中最尊安定世間法中極
T0226_.08.0513c01: 明號曰爲佛。諸天人白佛言。甚善。菩薩摩訶
T0226_.08.0513c02: 薩。天中天行般若波羅蜜自致行到薩芸若。
T0226_.08.0513c03: 佛於天會中告諸比丘比丘尼優婆塞優婆
T0226_.08.0513c04: 夷。今以四輩爲證。欲天梵天阿陂譮天皆共
T0226_.08.0513c05: 證知。佛語釋提桓因。拘翼。若有善男子善女
T0226_.08.0513c06: 人。其有學般若波羅蜜持誦者。是善男子善
T0226_.08.0513c07: 女人。魔若魔天若人若非人。終不能得其便。
T0226_.08.0513c08: 亦不得横死。復次拘翼。忉利天上諸天人。其
T0226_.08.0513c09: 有行佛道者。未得般若波羅蜜學誦者。是輩
T0226_.08.0513c10: 天人皆當往到善男子善女人所其學持誦般
T0226_.08.0513c11: 若波羅蜜者。若行空閑屏隈之處。終不恐怖
T0226_.08.0513c12: 無所畏懼。四天王白佛言。我輩自共擁護是
T0226_.08.0513c13: 善男子善女人學般若波羅蜜持者誦者。梵
T0226_.08.0513c14: 摩三鉢天。及諸梵天人。倶白佛言。我輩自共
T0226_.08.0513c15: 擁護是善男子善女人學般若波羅蜜持誦者
T0226_.08.0513c16: 釋提桓因白佛言。我自擁護是善男子善女
T0226_.08.0513c17: 人學般若波羅蜜持誦者。釋提桓因復白佛
T0226_.08.0513c18: 言。難及天中天。若善男子善女人。有學般若
T0226_.08.0513c19: 波羅蜜者便得現在法。其受般若波羅蜜者。
T0226_.08.0513c20: 天中天。爲悉受六波羅蜜。佛言。如是拘翼。其
T0226_.08.0513c21: 受般若波羅蜜者。爲悉受六波羅蜜。復次拘
T0226_.08.0513c22: 翼。若善男子善女人。學持諷誦般若波羅蜜
T0226_.08.0513c23: 者。拘翼且聽。我説其人所得功徳。上語亦善
T0226_.08.0513c24: 中語亦善下語亦善。釋提桓因言。受教。佛語
T0226_.08.0513c25: 拘翼。其欲於我法中有所嬈害亂者。其人稍
T0226_.08.0513c26: 稍起惡意。欲來未至中道而亡。是善男子善
T0226_.08.0513c27: 女人。用學般若波羅蜜持誦故。其人齎惡往
T0226_.08.0513c28: 來至。稍稍嬈害亂意自止。便屈還終不至是
T0226_.08.0513c29: 者。拘翼。善男子善女人所作。爲悉自見得。用
T0226_.08.0514a01: 學持誦般若波羅蜜故。譬若有藥。拘翼。名爲
T0226_.08.0514a02: 摩祇。有蛇飢者行索食所當噉食。道逢蟲豸
T0226_.08.0514a03: 蛇欲噉之。蟲行到摩祇藥所。蛇聞藥香即走
T0226_.08.0514a04: 還去。何以故。藥力所却蛇毒即歇。藥力所厭。
T0226_.08.0514a05: 如是拘翼。若善男子善女人。學持誦般若波
T0226_.08.0514a06: 羅蜜者。其有欲害便自消亡。用般若波羅蜜
T0226_.08.0514a07: 威神力所却。佛言。設有謀作者所從來處。便
T0226_.08.0514a08: 於彼鬪破壞不復成。四天王皆擁護是善男
T0226_.08.0514a09: 子善女人若入般若波羅蜜中思惟者。自在
T0226_.08.0514a10: 所爲所語如甘露所語悉尊重。瞋恚不生不
T0226_.08.0514a11: 自貢高。四天王皆當擁護是善男子善女人
T0226_.08.0514a12: 學持誦般若波羅蜜者。所語無有異所言如
T0226_.08.0514a13: 甘露。所言不輕瞋恚不起自貢高不生。何以
T0226_.08.0514a14: 故。用學般若波羅蜜故。不愛貢高不愛自用
T0226_.08.0514a15: 不＊愛瞋恚。是善男子善女人心自生念。若有
T0226_.08.0514a16: 鬪諍常當遠離。面自羞慚。念是曹之惡而不
T0226_.08.0514a17: 可近。自念我索佛道。不可隨瞋恚語。疾使我
T0226_.08.0514a18: 逮好心。是善男子善女人所作。爲悉自見現
T0226_.08.0514a19: 在功徳。其學持誦般若波羅蜜者亦爾。釋提
T0226_.08.0514a20: 桓因白佛言。難當天中天。爲般若波羅蜜者
T0226_.08.0514a21: 乃過諸惡上去。自在所作無有與等者。佛語
T0226_.08.0514a22: 釋提桓因。復次拘翼。善男子善女人。學持誦
T0226_.08.0514a23: 般若波羅蜜者。或過劇難之中終不恐。正使
T0226_.08.0514a24: 入軍不被兵。佛言。我所語無有異。若善男子
T0226_.08.0514a25: 善女人。當是時念誦般若波羅蜜。正使於中
T0226_.08.0514a26: 當死。若寃家在中欲共害之。如佛所語無有
T0226_.08.0514a27: 異。是善男子善女人。終不於中横死。正使在
T0226_.08.0514a28: 中若有射者若有兵向者終不中其身。何以
T0226_.08.0514a29: 故。是般若波羅蜜者。極大呪持尊之呪。學是
T0226_.08.0514b01: 呪者。善男子善女人。不自念惡亦不念他人
T0226_.08.0514b02: 惡。都不念惡爲人中之雄。自致作佛當護一
T0226_.08.0514b03: 切人。學是呪者疾成得佛。復次拘翼。若書般
T0226_.08.0514b04: 若波羅蜜學持誦經者。若人若非人不能害
T0226_.08.0514b05: 之。除宿命之罪不可請避。若佛初得道處。若
T0226_.08.0514b06: 有人從在方面來入其中。若鬼神禽獸欲來
T0226_.08.0514b07: 嬈者終不能傷害。何以故。用過去當來今現
T0226_.08.0514b08: 在佛悉從是處自致成佛。以是故。不恐不怖
T0226_.08.0514b09: 無所畏懼。般若波羅蜜者。亦復如是。在所止
T0226_.08.0514b10: 處。一切皆爲作禮恭敬護視之。釋提桓因白
T0226_.08.0514b11: 佛言。若有天中天。書般若波羅蜜。持經卷自
T0226_.08.0514b12: 歸作禮承事者。名華好香擣香雜香澤香燒
T0226_.08.0514b13: 香。繒綵華蓋幢幡以是供養。若有持怛薩阿
T0226_.08.0514b14: 竭阿羅訶三耶三佛舍利起塔。自歸作禮承
T0226_.08.0514b15: 事。好華名香擣香雜香澤香燒香。繒綵華蓋
T0226_.08.0514b16: 幢幡持用供養。佛問拘翼。如是其福何所爲
T0226_.08.0514b17: 多者。隨所樂報云何。拘翼。怛薩阿竭阿羅訶
T0226_.08.0514b18: 三耶三菩。自致薩芸若。成佛身出見。從何法
T0226_.08.0514b19: 中學。得阿耨多羅三耶三菩阿惟三佛。釋提
T0226_.08.0514b20: 桓因報言。怛薩阿竭從般若波羅蜜學。得阿
T0226_.08.0514b21: 耨多羅三耶三菩。自致成阿惟三佛。佛語釋
T0226_.08.0514b22: 提桓因。不用身舍利故。爲從薩芸若得佛。怛
T0226_.08.0514b23: 薩阿竭者。爲從般若波羅蜜出。如是拘翼。薩
T0226_.08.0514b24: 芸若身者。爲從般若波羅蜜出。怛薩阿竭阿
T0226_.08.0514b25: 羅訶三耶三菩。爲從薩芸若生。我得作佛身。
T0226_.08.0514b26: 我般泥洹已後。舍利亦得供養。若有善男子
T0226_.08.0514b27: 善女人。書般若波羅蜜。學持誦行自歸作禮
T0226_.08.0514b28: 承事。以好華名香擣香雜香澤香燒香。繒綵
T0226_.08.0514b29: 華蓋幢幡持用供養。即爲供養薩芸若慧已。
T0226_.08.0514c01: 復次拘翼。其有書般若波羅蜜者。持經卷雖
T0226_.08.0514c02: 不讀但供養作禮。是善男子善女人。從其中
T0226_.08.0514c03: 得功徳無比。何以故。爲供養薩芸若慧故。釋
T0226_.08.0514c04: 提桓因白佛言。如是天中天。閻浮利人。不
T0226_.08.0514c05: 供養事般若波羅蜜者。是輩人不知般若波
T0226_.08.0514c06: 羅蜜爲尊。當得福無比。佛語釋提桓因。云何
T0226_.08.0514c07: 拘翼。閻浮利人中。有幾所信佛信法信比丘
T0226_.08.0514c08: 僧者。釋提桓因白佛言。閻浮利人。少所信佛
T0226_.08.0514c09: 信法信比丘僧者少少耳。及行須陀洹斯陀
T0226_.08.0514c10: 含阿那含阿羅漢辟支佛少少耳。能至行佛
T0226_.08.0514c11: 道者亦復少少耳。佛言。如是拘翼。至有索佛
T0226_.08.0514c12: 道行者亦復少少耳求佛者。不可計阿僧祇
T0226_.08.0514c13: 人欲作菩薩行。然後從其中出者若一若兩。
T0226_.08.0514c14: 在阿惟越致地立。以是故。拘翼。若善男子善
T0226_.08.0514c15: 女人行求佛道者。學持誦般若波羅蜜經。當
T0226_.08.0514c16: 爲作禮承事恭敬。所以者何。用曉般若波羅
T0226_.08.0514c17: 蜜故。過去怛薩阿竭阿羅訶三耶三佛。本從
T0226_.08.0514c18: 菩薩行般若波羅蜜所學。我時亦在中學。怛
T0226_.08.0514c19: 薩阿竭般泥洹後。菩薩摩訶薩。悉當受是般
T0226_.08.0514c20: 若波羅蜜。怛薩阿竭般泥洹後。拘翼。若善男
T0226_.08.0514c21: 子善女人。取舍利供養起七寶塔。盡壽自歸
T0226_.08.0514c22: 作禮承事。供養天華擣香澤香燒香雜香天
T0226_.08.0514c23: 繒華蓋幢幡。如是於拘翼意云何。其所作爲
T0226_.08.0514c24: 福寧多不。釋提桓因言。甚多甚多。天中天。
T0226_.08.0514c25: 佛言。不如善男子善女人。書般若波羅蜜。持
T0226_.08.0514c26: 經卷自歸作禮承事。供養名華好香擣香雜
T0226_.08.0514c27: 香澤香燒香繒綵華蓋幢幡得福甚多。佛言。
T0226_.08.0514c28: 置是塔。拘翼。若滿閻浮利七寶塔。善男子善
T0226_.08.0514c29: 女人。盡形壽自歸作禮承事。供養天華好香
T0226_.08.0515a01: 擣香雜香澤香燒香天繒華蓋幢幡。云何拘
T0226_.08.0515a02: 翼。其福寧多不。釋提桓因言。甚多甚多。天中
T0226_.08.0515a03: 天。佛言。不如善男子善女人。書般若波羅蜜。
T0226_.08.0515a04: 持經卷自歸作禮承事。供養名香好香擣香
T0226_.08.0515a05: 雜香澤香燒香繒綵華蓋幢幡得福甚多。佛
T0226_.08.0515a06: 言。且置是閻浮利所作塔。滿四天下七寶塔。
T0226_.08.0515a07: 拘翼。若善男子善女人。盡形壽自歸作禮承
T0226_.08.0515a08: 事。供養天華好香擣香雜香澤香燒香天繒
T0226_.08.0515a09: 華蓋幢幡其福寧多不。釋提桓因言。甚多甚
T0226_.08.0515a10: 多。天中天。佛言。不如善男子善女人。書般若
T0226_.08.0515a11: 波羅蜜。持經卷自歸作禮承事。供養名華好
T0226_.08.0515a12: 香擣香雜香澤香繒綵華蓋幢幡得福甚多。
T0226_.08.0515a13: 佛言。置四天下塔。拘翼。譬如一天下。復次
T0226_.08.0515a14: 一天下。如是千天下。四面皆滿七寶塔。若善
T0226_.08.0515a15: 男子善女人。盡形壽自歸作禮承事。供養天
T0226_.08.0515a16: 華好香擣香雜香澤香燒香天繒華蓋幢幡。
T0226_.08.0515a17: 云何拘翼。其福寧多不。釋提桓因言。甚多甚
T0226_.08.0515a18: 多。天中天。佛言。不如善男子善女人。書般若
T0226_.08.0515a19: 波羅蜜。持經卷自歸作禮承事。供養名華好
T0226_.08.0515a20: 香擣香雜香澤香燒香繒華蓋幢幡得福甚多
T0226_.08.0515a21: 佛言。復置千天下。拘翼。復次千小國土。如是
T0226_.08.0515a22: 中爲二千國土。四面皆滿七寶塔。若善男子
T0226_.08.0515a23: 善女人。盡形壽自歸作禮承事。供養天華擣
T0226_.08.0515a24: 香雜香澤香燒香天繒蓋幢幡。云何拘翼。其
T0226_.08.0515a25: 福寧多不。釋提桓因言。甚多甚多。天中天。佛
T0226_.08.0515a26: 言。不如善男子善女人。書般若波羅蜜。持經
T0226_.08.0515a27: 自歸作禮承事。供養名華好香擣香雜香澤
T0226_.08.0515a28: 香燒香繒＊蓋幢幡得福甚多。佛言。置二千
T0226_.08.0515a29: 中國土。拘翼。三千大千國土四面滿中七寶
T0226_.08.0515b01: 塔。若有善男子善女人。盡形壽。自歸作禮承
T0226_.08.0515b02: 事。供養天華擣香雜香澤香燒香天繒＊蓋幢
T0226_.08.0515b03: 幡。云何拘翼。其福寧多不。釋提桓因言。甚多
T0226_.08.0515b04: 甚多。天中天。佛言。不如善男子善女人。書般
T0226_.08.0515b05: 若波羅蜜。持經卷自歸作禮承事。供養名華
T0226_.08.0515b06: 好香擣香雜香澤香燒香繒綵華蓋幢幡得福
T0226_.08.0515b07: 甚多。佛言。置三千大千國土七寶塔。拘翼。若
T0226_.08.0515b08: 三千大千國土中。一切菩薩悉得爲人。人人
T0226_.08.0515b09: 作七寶塔。是輩人盡形壽。持倡伎樂歌舞天
T0226_.08.0515b10: 雜香名華擣香澤香燒香繒綵華蓋幢幡持用
T0226_.08.0515b11: 供養。云何拘翼。是功徳福寧多不。釋提桓因
T0226_.08.0515b12: 言。其所作福徳功徳。甚多甚多。天中天。佛
T0226_.08.0515b13: 言。不如善男子善女人。書般若波羅蜜。持經
T0226_.08.0515b14: 卷自歸作禮承事。供養名華好香擣香雜香
T0226_.08.0515b15: 澤香燒香繒綵華蓋幢幡得福甚多。釋提桓
T0226_.08.0515b16: 因白佛言。如是如是。天中天。其自歸般若波
T0226_.08.0515b17: 羅蜜作禮承事者。爲供養過去當來今現在
T0226_.08.0515b18: 佛薩芸若已。釋提桓因復白佛。置三千大千
T0226_.08.0515b19: 國土人。人人所作七寶塔。如恒河沙佛刹滿
T0226_.08.0515b20: 中人。人人悉起七寶。塔皆供養。一劫復至一
T0226_.08.0515b21: 劫。持天華名香擣香雜香澤香燒香天繒華
T0226_.08.0515b22: 蓋幢幡。以天上天下諸伎樂持用供養。其福
T0226_.08.0515b23: 功徳。不如善男子善女人。書般若波羅蜜。持
T0226_.08.0515b24: 經卷自歸作禮承事。供養名華好香擣香雜
T0226_.08.0515b25: 香澤香燒香繒綵華蓋幢幡所有得福出彼
T0226_.08.0515b26: 上。佛語釋提桓因。如是拘翼。不如善男子善
T0226_.08.0515b27: 女人。從法中得福極多。不可計不可議。不可
T0226_.08.0515b28: 稱不可量不可極。何以故。拘翼。怛薩阿竭阿
T0226_.08.0515b29: 羅訶三耶三佛薩芸若者。爲從般若波羅蜜
T0226_.08.0515c01: 出。如是拘翼。善男子善女人。書般若波羅蜜。
T0226_.08.0515c02: 持經卷自歸作禮承事。供養名華好香擣香
T0226_.08.0515c03: 雜香澤香燒香繒綵華蓋幢幡。如是拘翼。是
T0226_.08.0515c04: 皆前世功徳所致。佛言。如恒邊沙佛刹百倍。
T0226_.08.0515c05: 皆起七寶塔。不在計中千倍。不在計中百千
T0226_.08.0515c06: 倍。不在計中萬億倍。不在計中無數倍。不在
T0226_.08.0515c07: 般若波羅蜜供養計中。爾時四萬天子與釋
T0226_.08.0515c08: 共來會者。皆謂釋提桓因。尊者當取般若波
T0226_.08.0515c09: 羅蜜。當誦般若波羅蜜。佛語釋提桓因。當學
T0226_.08.0515c10: 持誦般若波羅蜜。何以故。若阿須倫生念。欲
T0226_.08.0515c11: 起兵與忉利天共戰。是時拘翼。當念誦般若
T0226_.08.0515c12: 波羅蜜。阿須倫即休兵衆即還。釋提桓因白
T0226_.08.0515c13: 佛。般若波羅蜜極大呪。天中天。般若波羅蜜
T0226_.08.0515c14: 極尊呪無有輩呪。佛言。如是如是。拘翼。般若
T0226_.08.0515c15: 波羅蜜爲極大呪。般若波羅蜜爲極尊呪。般
T0226_.08.0515c16: 若波羅蜜無有輩呪。是呪。拘翼。過去怛薩阿
T0226_.08.0515c17: 竭阿羅訶三耶三佛。皆從是呪自致作佛。甫
T0226_.08.0515c18: 當來諸怛薩阿竭阿羅訶三耶三佛。皆學是
T0226_.08.0515c19: 呪自致得佛。今現在諸佛。皆從是呪自致作
T0226_.08.0515c20: 佛。是呪者。拘翼。出十善功徳照明於世。四禪
T0226_.08.0515c21: 四諦四神足五旬照明於世。菩薩摩訶薩。因
T0226_.08.0515c22: 漚惒拘舍羅中。生十善功徳照明世間。復次
T0226_.08.0515c23: 拘翼。若善男子善女人。學持誦般若波羅蜜
T0226_.08.0515c24: 者。便得現在法聽。釋提桓因問佛。云何當得
T0226_.08.0515c25: 今現在法聽。佛言。其人終不横死終不中毒
T0226_.08.0515c26: 死。終不於溺死終不兵死。若時時遭縣官。若
T0226_.08.0515c27: 爲縣官所侵。當誦念般若波羅蜜。往到其所
T0226_.08.0515c28: 終不得危害。何以故。般若波羅蜜所擁護。若
T0226_.08.0515c29: 爲縣官所呼召。當誦念般若波羅蜜。彼間若
T0226_.08.0516a01: 王若太子傍臣所使與相見。即得好語各皆
T0226_.08.0516a02: 歡喜。何以故。用學般若波羅蜜。慈心愍傷哀
T0226_.08.0516a03: 念一切人蜎飛蠕動故。其欲得害者不能得
T0226_.08.0516a04: 其便。佛説是時有異道人。遙見佛欲往亂坐。
T0226_.08.0516a05: 釋提桓因自念言。盡我壽常得在佛邊。受誦
T0226_.08.0516a06: 般若波羅蜜。異道人欲但來必亂我。令不得
T0226_.08.0516a07: 受般若波羅蜜。釋提桓因從佛所受。誦般若
T0226_.08.0516a08: 波羅蜜。彼異道人即遙遠所遶天中天一匝。
T0226_.08.0516a09: 便從彼道徑還去。舍利弗心念。云何異道人
T0226_.08.0516a10: 從彼間中道而去。佛知舍利弗心所念。即言。
T0226_.08.0516a11: 是異道人無有好意來。釋提桓因念般若波
T0226_.08.0516a12: 羅蜜。以故中道還去。弊魔作是念。怛薩阿竭
T0226_.08.0516a13: 阿羅訶三耶三佛。與四輩弟子共坐。欲天梵
T0226_.08.0516a14: 天諸天子。悉復在中無有異人。菩薩摩訶薩
T0226_.08.0516a15: 今受決者。當爲人中之將自致作佛。我當往
T0226_.08.0516a16: 亂之。弊魔化乘一轅之車駕四馬。稍稍欲前
T0226_.08.0516a17: 到佛所。釋提桓因念。弊魔乘四馬之車。欲來
T0226_.08.0516a18: 到佛所。非國王&T040873;沙四馬之車亦不類。國王
T0226_.08.0516a19: 波斯匿四馬之車亦非類。釋種墮舍利種四
T0226_.08.0516a20: 馬之車不類。是弊魔所作。常念索佛便欲亂
T0226_.08.0516a21: 世間人。釋提桓因常願欲念誦讀般若波羅
T0226_.08.0516a22: 蜜。即時心念般若波羅蜜且欲究竟。弊魔即
T0226_.08.0516a23: 復道還去。忉利天上人持所化華。飛在空中
T0226_.08.0516a24: 用散佛上。皆言。使般若波羅蜜得久在閻浮
T0226_.08.0516a25: 利。令人悉得聞見。便復持天上若干種華。已
T0226_.08.0516a26: 散佛上。皆言。其有行般若波羅蜜者。守般若
T0226_.08.0516a27: 波羅蜜者。亦不爲魔及魔天所得便。釋提桓
T0226_.08.0516a28: 因白佛言。其聞般若波羅蜜者。是輩人其福
T0226_.08.0516a29: 功徳不少。何況學誦持者。諷誦學已復行教
T0226_.08.0516b01: 人。是人前世已爲見佛從聞般若波羅蜜。何
T0226_.08.0516b02: 況學持誦已行如中事者。即爲供養怛薩阿
T0226_.08.0516b03: 竭已。何以故。欲得薩芸若者。當從般若波羅
T0226_.08.0516b04: 蜜譬如欲得極天寶者。天中天。當從大海。欲
T0226_.08.0516b05: 得薩芸若珍寶者。天中天。怛薩阿竭阿羅訶
T0226_.08.0516b06: 三耶三佛。當從般若波羅蜜索之。佛言。如是
T0226_.08.0516b07: 如是。拘翼。怛薩阿竭阿羅訶三耶三佛。爲從
T0226_.08.0516b08: 薩芸若出。阿難白佛言。無有説檀波羅蜜者。
T0226_.08.0516b09: 亦不尸波羅蜜。亦不羼波羅蜜。亦不惟逮波
T0226_.08.0516b10: 羅蜜。亦不禪波羅蜜。都無説是字者。但共説
T0226_.08.0516b11: 般若波羅蜜。何以故。天中天。佛語阿難。般若
T0226_.08.0516b12: 波羅蜜。五波羅蜜中最尊。云何阿難。不作薩
T0226_.08.0516b13: 芸若布施。能爲檀波羅蜜不。不作薩芸若淨
T0226_.08.0516b14: 戒忍辱精進一心智慧。能爲尸羼惟逮禪波
T0226_.08.0516b15: 羅蜜不。阿難言。如是如是。天中天。無波羅蜜
T0226_.08.0516b16: 者爲布施。薩芸若者是檀波羅蜜。無波羅蜜
T0226_.08.0516b17: 爲戒忍辱精進一心智慧。薩芸若者是般若
T0226_.08.0516b18: 波羅蜜。佛語阿難。用是故。般若波羅蜜五波
T0226_.08.0516b19: 羅蜜中爲最尊。譬如掘地以種散其中同時
T0226_.08.0516b20: 倶出生如是阿難。般若波羅蜜者。爲生五波
T0226_.08.0516b21: 羅蜜薩芸若者從般若波羅蜜成。以是故阿
T0226_.08.0516b22: 難。般若波羅蜜於五波羅蜜。爲極大尊自在
T0226_.08.0516b23: 所教。釋提桓因白佛言。怛薩阿竭阿羅訶三
T0226_.08.0516b24: 耶三佛説。善男子善女人。從般若波羅蜜教
T0226_.08.0516b25: 學持誦者。説其功徳未能竟。佛語拘翼。我不
T0226_.08.0516b26: 説諷起者。功徳未竟説。善男子善女人。書般
T0226_.08.0516b27: 若波羅蜜者。持經卷自歸作禮承事。供養名
T0226_.08.0516b28: 華好香擣香雜香澤香燒香繒綵華蓋幢幡。
T0226_.08.0516b29: 我説是供養功徳耳。釋提桓因白佛。我自擁
T0226_.08.0516c01: 護。視是善男子善女人書般若波羅蜜。持經
T0226_.08.0516c02: 卷自歸供養承事名華好香擣香雜香澤香
T0226_.08.0516c03: 燒香繒綵華蓋幢幡者。佛語拘翼。善男子
T0226_.08.0516c04: 善女人。誦般若波羅蜜時。若干百千天。往到
T0226_.08.0516c05: 其所聽聞其法。若有於法不解。欲問法師適
T0226_.08.0516c06: 作是念。用茲法故應時各解。是善男子善女
T0226_.08.0516c07: 人。便得今現在法聽。復次拘翼。善男子善女
T0226_.08.0516c08: 人。於四輩弟子中説般若波羅蜜。其心都無
T0226_.08.0516c09: 所難。若形試者終不畏。何以故。爲般若波
T0226_.08.0516c10: 羅蜜所擁護。其所形＊試者便即而去。佛言。
T0226_.08.0516c11: 我了不見爲般若波羅蜜者。何況欲形＊試般
T0226_.08.0516c12: 若波羅蜜。即是不能得見。爲般若波羅蜜之
T0226_.08.0516c13: 所厭服。善男子善女人。無有敢輕易者。心亦
T0226_.08.0516c14: 無所畏恐。是善男子善女人。爲悉見今現在
T0226_.08.0516c15: 所作功徳法。復次拘翼。若善男子善女人。敬
T0226_.08.0516c16: 愛父母沙門道人知識兄弟宗親中外。或時
T0226_.08.0516c17: 其欲説惡事者。持中正法爲解説之。是者
T0226_.08.0516c18: 拘翼。善男子善女人。便得今現在所作功徳
T0226_.08.0516c19: 法
T0226_.08.0516c20: 復次拘翼。善男子善女人。書般若波羅蜜持
T0226_.08.0516c21: 經卷書。四天王上諸天人索佛道者。當到彼
T0226_.08.0516c22: 所問訊聽受般若波羅蜜。作禮遶竟便去。忉
T0226_.08.0516c23: 利天上諸天人索佛道者。當到彼所問訊聽
T0226_.08.0516c24: 受般若波羅蜜。作禮遶竟便去。鹽天上諸天
T0226_.08.0516c25: 人索佛道者。當到。彼所問訊聽受般若波羅
T0226_.08.0516c26: 蜜。作禮遶竟便去。是善男子善女人心當知。
T0226_.08.0516c27: 無央數阿僧祇佛刹。諸天人龍閲叉揵陀羅。
T0226_.08.0516c28: 阿＊須倫。迦樓羅。甄陀。摩睺休。人非人。當
T0226_.08.0516c29: 來到是間問訊聽受般若波羅蜜作禮遶竟各
T0226_.08.0517a01: 自便去。是即爲施。兜術天上諸天人索佛道
T0226_.08.0517a02: 者。當到彼所問訊聽受般若波羅蜜。作禮遶
T0226_.08.0517a03: 竟便去。尼摩羅提天上諸天人索佛道者。當
T0226_.08.0517a04: 到彼間問訊聽受般若波羅蜜。作禮遶竟便
T0226_.08.0517a05: 去。波羅尼蜜和耶拔致天上諸天人索佛道
T0226_.08.0517a06: 者。當到彼所問訊聽受般若波羅蜜。作禮遶
T0226_.08.0517a07: 竟便去。梵迦夷天。梵富樓天。梵波産天。摩訶
T0226_.08.0517a08: 梵天&T028698;天。波利陀天。&T028698;波摩那天。阿陂亘羞
T0226_.08.0517a09: 天。波利陀首訶天。阿波摩首天。首訶迦天。惟
T0226_.08.0517a10: 番羅天。阿比天。阿陀首天。首陀施天。阿迦膩
T0226_.08.0517a11: 吒天等諸天人。皆當到彼所問訊聽受般若
T0226_.08.0517a12: 波羅蜜。作禮遶竟便各自去。乃至阿迦膩吒
T0226_.08.0517a13: 天常悉來下。何況拘翼。三千大千國土諸欲天
T0226_.08.0517a14: 人。諸色天人。悉皆當來問訊聽受般若波羅
T0226_.08.0517a15: 蜜。作禮遶竟各自還去。是善男子善女人。在
T0226_.08.0517a16: 所止處。常當完堅無有嬈者。除其宿命不請。
T0226_.08.0517a17: 餘不能動。是善男子善女人。便得今現在功
T0226_.08.0517a18: 徳法。諸天來時當可知。釋提桓因。云何天中
T0226_.08.0517a19: 天。是善男子善女人。當何從知諸天來時。聽
T0226_.08.0517a20: 受承事供養作禮。佛言。善男子善女人。若見
T0226_.08.0517a21: 光明知諸天若龍閲又揵陀羅。來聽受般若
T0226_.08.0517a22: 波羅蜜。承事作禮。其心歡喜踊躍知已爲來。
T0226_.08.0517a23: 復次拘翼。善男子善女人。曾所不聞香若聞
T0226_.08.0517a24: 香。當知鬼神來已。復次拘翼。善男子善女人。
T0226_.08.0517a25: 當淨身體用淨潔故鬼神皆大歡喜。數往到
T0226_.08.0517a26: 彼所。其人踊躍。如小天去大天來到。以是
T0226_.08.0517a27: 譬之。其威神甚尊。光明巍巍。是善男子善女
T0226_.08.0517a28: 人。常歡喜淨潔住。其病終不著身。所止常
T0226_.08.0517a29: 得安隱。未曾有惡夢。夢中不見餘但見佛但
T0226_.08.0517b01: 見塔。但聞般若波羅蜜。但見佛所坐樹。但見
T0226_.08.0517b02: 法輪轉。但見且欲成佛時。但見諸佛成得佛
T0226_.08.0517b03: 已轉法輪。但見若干菩薩。但見説六波羅蜜
T0226_.08.0517b04: 種種爲解慧。但見當作佛者。但見餘佛刹。但
T0226_.08.0517b05: 聞佛尊法。但見某方某刹怛薩阿竭阿羅訶
T0226_.08.0517b06: 三耶三佛。若干百千弟子若干億弟子。佛在
T0226_.08.0517b07: 其中而説法。是者拘翼。善男子善女人。於夢
T0226_.08.0517b08: 中所見已便安隱。覺即身爲輕不復思食。身
T0226_.08.0517b09: 如食軟美而飽。譬若比丘得禪。從禪覺已其
T0226_.08.0517b10: 心軟好。不大思食自軟美飽。如是拘翼。是善
T0226_.08.0517b11: 男子善女人。從覺已不大思食。自想身軟美
T0226_.08.0517b12: 如飽。何以故。拘翼。其邪鬼神不敢近。是善男
T0226_.08.0517b13: 子善女人。爲自見今現在功徳法已。用學誦
T0226_.08.0517b14: 般若波羅蜜故。若有書寫雖不誦讀但持經
T0226_.08.0517b15: 卷。自歸作禮承事。供養名華好香擣香雜香
T0226_.08.0517b16: 澤香燒香繒綵華蓋幢幡。復次拘翼。或閻浮
T0226_.08.0517b17: 利中。滿怛薩阿竭舍利。若般若波羅蜜經。
T0226_.08.0517b18: 是二者欲取何所。釋提桓因言。我寧取般若
T0226_.08.0517b19: 波羅蜜。何以故。我不敢不敬舍利。天中天。其
T0226_.08.0517b20: 舍利者爲從般若波羅蜜出而得供養。如我
T0226_.08.0517b21: 於諸天中而獨持坐。或時不在座上。敢有天
T0226_.08.0517b22: 人來到者。皆承事爲座作禮。所受教處便即
T0226_.08.0517b23: 而去。般若波羅蜜出者是如天中天。出怛薩
T0226_.08.0517b24: 阿竭阿羅訶三耶三佛舍利。爲從薩芸若智慧
T0226_.08.0517b25: 出生。閻浮利中滿怛薩阿竭舍利。正使天中
T0226_.08.0517b26: 天。三千大千國土滿中舍利爲一分。般若波
T0226_.08.0517b27: 羅蜜經爲二分。我從二分之中取般若波羅
T0226_.08.0517b28: 蜜。何以故。舍利爲從中出自到得供養。譬如
T0226_.08.0517b29: 負債之人。天中天。與王者相知得甚敬愛。無
T0226_.08.0517c01: 有問者亦無所畏。何以故。在王邊得威力故。
T0226_.08.0517c02: 天中天。以從般若波羅蜜者便出舍利。而得
T0226_.08.0517c03: 供養般若波羅蜜。譬若如王其住附者輒爲
T0226_.08.0517c04: 人所敬。怛薩阿竭舍利。爲從薩芸若出生。便
T0226_.08.0517c05: 得供養。是天中天。薩芸若慧。怛薩阿竭阿羅
T0226_.08.0517c06: 訶三耶三佛。爲從般若波羅蜜出。當作是知
T0226_.08.0517c07: 兩分之中。我取般若波羅蜜。其受般若波羅
T0226_.08.0517c08: 蜜持者。譬如無價摩尼珠。天中天。其有是寶
T0226_.08.0517c09: 無有與等者。在所著處鬼神不得其便。不爲
T0226_.08.0517c10: 鬼神所害。若男子女人。無大無小其得邪者
T0226_.08.0517c11: 持。是摩尼珠著身其鬼神即走去若。中熱者
T0226_.08.0517c12: 持是摩尼寶著身上。其熱即爲除。若中風
T0226_.08.0517c13: 者。持是摩尼珠著身上。其風即爲除。若中寒
T0226_.08.0517c14: 者。持是摩尼珠著身上。其寒不復増即得
T0226_.08.0517c15: 除去。若夜時持摩尼珠著冥中即爲悉明。若
T0226_.08.0517c16: 熱時持摩尼珠。在所著處即爲大涼。若寒時
T0226_.08.0517c17: 持摩尼珠。在所著處即爲大温。在所置處諸
T0226_.08.0517c18: 毒即爲不行。若男子女人。無大無小若蛇蟒
T0226_.08.0517c19: 所齧。持是摩尼珠著之毒即自去。是摩尼珠
T0226_.08.0517c20: 天中天。之爲極尊。若有人病目痛者若得
T0226_.08.0517c21: 目冥持是摩尼珠近眼痛即爲除愈。如是天
T0226_.08.0517c22: 中天。魔尼珠之徳甚大巍巍。若著水中水即
T0226_.08.0517c23: 如色。持若干種繒。鄭重裹摩尼珠。著其水中
T0226_.08.0517c24: 水即隨色。若水濁者即時爲清。摩尼之徳而
T0226_.08.0517c25: 無與比。阿難問釋提桓因。云何拘翼。天上亦
T0226_.08.0517c26: 有摩尼。閻浮利地上亦有摩尼。倶同摩尼能
T0226_.08.0517c27: 有差別。即報阿難。天上摩尼者不與人間倶
T0226_.08.0517c28: 同。閻浮利所有其光明自然不足言耳。如我
T0226_.08.0517c29: 所説即之有異。其徳甚尊十倍百千倍。萬
T0226_.08.0518a01: 億倍巨億萬倍。如我所語摩尼者。若著篋中
T0226_.08.0518a02: 若著函中。其光明徹照於外。假使擧珠出去。
T0226_.08.0518a03: 其處續明如故。般若波羅蜜者。是薩芸若之
T0226_.08.0518a04: 慧。至怛薩阿竭阿羅訶三耶三佛般泥洹去
T0226_.08.0518a05: 後。舍利續得供養。舍利者即爲薩芸若之函
T0226_.08.0518a06: 器。復次天中天。若三千大千國土滿中舍利。
T0226_.08.0518a07: 乃至恒邊沙佛刹滿中舍利。合爲一分。般若
T0226_.08.0518a08: 波羅蜜經爲二分。我寧從二分之中。取般若
T0226_.08.0518a09: 波羅蜜。何以故。怛薩阿竭爲從薩芸若生。其
T0226_.08.0518a10: 舍利者從般若波羅蜜出自致得供養。若善
T0226_.08.0518a11: 男子善女人。天中天。欲見今現在阿僧祇刹
T0226_.08.0518a12: 土諸佛。當承法如般若波羅蜜行。當作是念。
T0226_.08.0518a13: 佛語釋提桓因言。如是拘翼。過去時怛薩阿
T0226_.08.0518a14: 竭阿羅訶三耶三佛。皆從般若波羅蜜自致
T0226_.08.0518a15: 成佛。甫當來怛薩阿竭阿羅訶三耶三菩。悉
T0226_.08.0518a16: 從般若波羅蜜當自致成作佛。今現在無央
T0226_.08.0518a17: 數阿僧祇刹土諸佛。亦從般若波羅蜜自致
T0226_.08.0518a18: 成作佛。釋提桓因白佛言。摩訶波羅蜜。天中
T0226_.08.0518a19: 天。一切人蜎蜚蠕動。若波羅蜜悉了知之。
T0226_.08.0518a20: 佛言。菩薩摩訶薩用是知故。晝夜行般若波
T0226_.08.0518a21: 羅蜜。釋提桓因言。所以但行般若波羅蜜。不
T0226_.08.0518a22: 行餘波羅蜜者何。佛言。菩薩摩訶薩悉行六
T0226_.08.0518a23: 波羅蜜。般若波羅蜜於菩薩摩訶薩爲最尊。
T0226_.08.0518a24: 若所施與般若波羅蜜爲出其上。誡者無所
T0226_.08.0518a25: 犯。忍辱者爲自守。精進者不懈怠。一心者而
T0226_.08.0518a26: 不亂。悉見諸法。是菩薩摩訶薩。爲行般若波
T0226_.08.0518a27: 羅蜜。譬若閻浮利地上。拘翼。種種樹木若
T0226_.08.0518a28: 干種色。各各異葉各各異華。各各異實各各
T0226_.08.0518a29: 異種。其影者而無異。即皆悉相類。如是拘翼。
T0226_.08.0518b01: 五波羅蜜爲從般若波羅蜜出薩芸若。種種
T0226_.08.0518b02: 展轉相得無有異。釋提桓因白佛言。極大尊
T0226_.08.0518b03: 之徳無過般若波羅蜜。天中天。不可計徳無
T0226_.08.0518b04: 過般若波羅蜜。天中天。無有已波羅蜜。天中
T0226_.08.0518b05: 天。若有書般若波羅蜜。持經卷自歸作禮承
T0226_.08.0518b06: 事。供養名華好香擣香雜香澤香燒香繒綵
T0226_.08.0518b07: 華蓋幢幡。中復有書般若波羅蜜者。持施與
T0226_.08.0518b08: 人。其福何所爲多。佛言。故問拘翼。自恣報
T0226_.08.0518b09: 之。若有怛薩阿竭舍利自供養。復分布與他
T0226_.08.0518b10: 人令供養之。中有自供養舍利不分布與人。
T0226_.08.0518b11: 其福何所多者。釋提桓因言。是善男子善女
T0226_.08.0518b12: 人。自供養舍利。天中天。復分與人。其福出彼
T0226_.08.0518b13: 上甚多。佛言如是如是。拘翼。善男子善女人。
T0226_.08.0518b14: 若書般若波羅蜜。持經卷自歸作禮承事。供
T0226_.08.0518b15: 養名華好香擣香雜香澤香燒香繒綵華蓋幢
T0226_.08.0518b16: 幡。復書經卷分與他人令供養之其福甚大。
T0226_.08.0518b17: 復次拘翼。若法師在所至湊輒説經法分教
T0226_.08.0518b18: 於人。其功徳甚大甚大
T0226_.08.0518b19: 復次拘翼。閻浮利人悉是善男子善女人。皆
T0226_.08.0518b20: 令持十善。云何拘翼。其福寧多不。釋提桓因
T0226_.08.0518b21: 言。甚多甚多。天中天。佛言。不如善男子善女
T0226_.08.0518b22: 人。書般若波羅蜜。持經卷與人使書之。若爲
T0226_.08.0518b23: 人讀其福倍多。復次拘翼。置閻浮利。及四天
T0226_.08.0518b24: 下諸小千國土。二千中國土。三千大千國土。
T0226_.08.0518b25: 乃至恒邊沙佛刹人。悉是善男子善女人。皆
T0226_.08.0518b26: 令持十善。云何拘翼。其福寧多不。釋提桓因
T0226_.08.0518b27: 言。甚多甚多。天中天。佛言。善男子善女人。
T0226_.08.0518b28: 書般若波羅蜜。持經卷與人使書。若爲人讀
T0226_.08.0518b29: 其福倍多。復次拘翼。閻浮利人。悉是善男子
T0226_.08.0518c01: 善女人。皆令行四禪四諦四神足五旬。云
T0226_.08.0518c02: 何拘翼。其福寧多不。釋提桓因言。甚多甚多。
T0226_.08.0518c03: 天中天。佛言。不如善男子善女人。書般若波
T0226_.08.0518c04: 羅蜜。持經卷與人使書之若爲人讀其福倍
T0226_.08.0518c05: 甚益多。復次拘翼。置閻浮利四天下。及三千
T0226_.08.0518c06: 大千國土。乃至恒邊沙佛刹人。悉是善男子
T0226_.08.0518c07: 善女人。皆令行四禪四諦四神足及五旬悉
T0226_.08.0518c08: 令得成。云何拘翼。其福寧多不。釋提桓因言。
T0226_.08.0518c09: 甚多甚多。天中天。佛言。不如善男子善女人。
T0226_.08.0518c10: 書般若波羅蜜。持經卷與人使書之。若爲人
T0226_.08.0518c11: 讀其福轉倍。復次拘翼。若有人讀般若波羅
T0226_.08.0518c12: 蜜者。復教餘人令學之。其福甚倍益多。復次
T0226_.08.0518c13: 拘翼。若有人自學般若波羅蜜。復爲人解其
T0226_.08.0518c14: 慧。得福轉甚倍多。釋提桓因白佛言。云何學
T0226_.08.0518c15: 般若波羅蜜解中慧者。天中天。佛言。其不曉
T0226_.08.0518c16: 者爲解説之。若有當來善男子善女人。欲得
T0226_.08.0518c17: 阿耨多羅三耶三菩。阿惟三佛者。應學般若
T0226_.08.0518c18: 波羅蜜。反得惡師教學枝。掖般若波羅蜜。
T0226_.08.0518c19: 釋提桓因問佛。何謂爲枝＊掖般若波羅蜜者。
T0226_.08.0518c20: 佛言。甫當來世有比丘。欲學般若波羅蜜。爲
T0226_.08.0518c21: 惡師所反教。釋提桓因言。何所爲反教者。佛
T0226_.08.0518c22: 言。教人學色之無常。令人於色求無常。作是
T0226_.08.0518c23: 行般若波羅蜜作無常。學痛痒思想生死識
T0226_.08.0518c24: 於識求無常。作是行般若波羅蜜。拘翼。是爲
T0226_.08.0518c25: 枝＊掖般若波羅蜜。佛言。其人作壞色行。求
T0226_.08.0518c26: 色無常。壞痛痒思想生死識行。於識求無常。
T0226_.08.0518c27: 視其作是行者。若有黠慧。當持般若波羅蜜
T0226_.08.0518c28: 爲解之。其福轉倍益多。復次拘翼。故閻浮
T0226_.08.0518c29: 利人。若善男子善女人。皆令得須陀洹道。
T0226_.08.0519a01: 云何拘翼。其福寧多不。釋提桓因言。甚多甚
T0226_.08.0519a02: 多。天中天。佛言。不如善男子善女人。書般若
T0226_.08.0519a03: 波羅蜜。持經卷與人使書之教令學。若爲人
T0226_.08.0519a04: 讀其福倍益甚多。何以故。須陀洹道者。皆從
T0226_.08.0519a05: 般若波羅蜜出。復次拘翼。置閻浮利。正使三
T0226_.08.0519a06: 千大千國土乃至恒邊沙佛刹人教令得斯陀
T0226_.08.0519a07: 含。其福寧多不。釋提桓因言。甚多甚多。天中
T0226_.08.0519a08: 天。佛言。不如善男子善女人。書般若波羅蜜。
T0226_.08.0519a09: 持經卷。與人使書之。教令學。若爲人讀。其福
T0226_.08.0519a10: 徳益甚多。何以故。薩芸若徳成法聽故。從般
T0226_.08.0519a11: 若波羅蜜中成得佛。便出須陀洹道。復次拘
T0226_.08.0519a12: 翼。悉得斯陀含阿那含阿羅漢道。其福寧多
T0226_.08.0519a13: 不。釋提桓因言。甚多甚多。天中天。佛言。不
T0226_.08.0519a14: 如是善男子善女人。書般若波羅蜜。持經卷
T0226_.08.0519a15: 與人使書之。若爲人讀其福甚多。以是故皆
T0226_.08.0519a16: 從是法各各悉得。是般若波羅蜜之所致。何
T0226_.08.0519a17: 以故。爲薩芸若法。以學薩芸若法。便能教成
T0226_.08.0519a18: 須陀洹斯陀含阿那含阿羅漢辟支佛。置閻
T0226_.08.0519a19: 浮＊利人。拘翼。及三千大千國土。乃至恒邊沙
T0226_.08.0519a20: 佛刹人。悉教善男子善女人。皆令得成須陀
T0226_.08.0519a21: 洹斯陀含阿那含阿羅漢辟支佛道。云何拘
T0226_.08.0519a22: 翼。其福寧多不。釋提桓因言。甚多甚多。天中
T0226_.08.0519a23: 天。佛言。不如善男子善女人。書般若波羅蜜。
T0226_.08.0519a24: 持經卷與人使書之。教令學若爲人讀其福
T0226_.08.0519a25: 益倍多。何以故。皆從般若波羅蜜。因薩芸若
T0226_.08.0519a26: 法徳。用是故得須陀洹斯陀含阿那含阿羅
T0226_.08.0519a27: 漢辟支佛道。用是故其福轉倍益多。復次拘
T0226_.08.0519a28: 翼。閻浮利人。都使發菩薩心。不如善男子善
T0226_.08.0519a29: 女人。持般若波羅蜜經卷與人使書。教令學
T0226_.08.0519b01: 爲説之。若授與阿惟越致菩薩經書。其人當
T0226_.08.0519b02: 從是學深入般若波羅蜜。學知般若波羅蜜
T0226_.08.0519b03: 者轉増益多。守無極知因得成就。以是故其
T0226_.08.0519b04: 福轉倍甚多甚多。置閻浮利三千大千國土。
T0226_.08.0519b05: 拘翼。及如恒邊沙佛刹人。皆發心爲阿耨多
T0226_.08.0519b06: 羅三耶三菩行。不如善男子善女人。持般若
T0226_.08.0519b07: 波羅蜜經卷。與人使書之。教令學爲説之。及
T0226_.08.0519b08: 授與阿惟越致菩薩經書。使人當從是學深
T0226_.08.0519b09: 入般若波羅蜜。學知般若波羅蜜者轉増益
T0226_.08.0519b10: 多。守無極知因得成就。以是故其福轉倍甚
T0226_.08.0519b11: 多。復次拘翼。閻浮利人皆發阿耨多羅三耶
T0226_.08.0519b12: 三菩行。不如善男子善女人。持般若波羅蜜
T0226_.08.0519b13: 經卷與人使書之。爲解説其慧令學之。及授
T0226_.08.0519b14: 與阿惟越致菩薩摩訶薩般若波羅蜜經爲解
T0226_.08.0519b15: 中慧。其福轉倍益多。置閻浮利三千大千國
T0226_.08.0519b16: 土。及至恒邊沙佛刹人。皆發阿耨多羅三耶
T0226_.08.0519b17: 三菩心。不如善男子善女人。持般若波羅蜜
T0226_.08.0519b18: 經卷與人使書之。教令學入黠慧中。若授與
T0226_.08.0519b19: 阿惟越致菩薩摩訶薩般若波羅蜜經爲解中
T0226_.08.0519b20: 慧。其福轉倍益多。復次拘翼。閻浮利人。皆令
T0226_.08.0519b21: 如阿惟越致菩薩阿耨多羅三耶三菩。若有
T0226_.08.0519b22: 善男子善女人。隨教人入般若波羅蜜中。云
T0226_.08.0519b23: 何拘翼。其福寧多不。釋提桓因言。甚多甚多。
T0226_.08.0519b24: 天中天。佛言。從是輩中若有一菩薩。便作是
T0226_.08.0519b25: 語。我欲疾作佛。正使欲疾作佛。不如人入般
T0226_.08.0519b26: 若波羅蜜者。其福轉倍益多。置閻浮利三千
T0226_.08.0519b27: 大千國土。＊及至恒邊沙佛刹人。皆悉如阿惟
T0226_.08.0519b28: 越致菩薩。阿耨多羅三藐三菩。若有教善
T0226_.08.0519b29: 男子善女人。入般若波羅蜜中。云何拘翼。其
T0226_.08.0519c01: 福寧多不。釋提桓因言。甚多甚多。天中天。佛
T0226_.08.0519c02: 言。若有一菩薩從其中作是言。我欲疾作佛。
T0226_.08.0519c03: 正使疾作佛。不如持般若波羅蜜授與人者。
T0226_.08.0519c04: 其福轉倍益多。釋提桓因白佛言。如是如是。
T0226_.08.0519c05: 天中天。極安隱者即菩薩摩訶薩今近佛。坐
T0226_.08.0519c06: 持衣食床臥具供養醫藥所當得。不如持般
T0226_.08.0519c07: 若波羅蜜教授人者。其福轉倍益多。何以故。
T0226_.08.0519c08: 天中天其得般若波羅蜜者。今近佛坐。須菩
T0226_.08.0519c09: 提語釋提桓因言。善哉善哉。拘翼。於尊弟子
T0226_.08.0519c10: 菩薩摩訶薩中乃作是觀。諸聲聞者。因是而
T0226_.08.0519c11: 得成。是輩人不索佛道者。菩薩摩訶薩。不當
T0226_.08.0519c12: 於中學六波羅蜜。不學是法者不得作佛。隨
T0226_.08.0519c13: 法如學。疾成阿耨多羅三耶三菩。便得至佛
T0226_.08.0519c14: 摩訶般若鈔經卷第二
T0226_.08.0519c15:
T0226_.08.0519c16:
T0226_.08.0519c17:
T0226_.08.0519c18: 摩訶般若鈔經卷第三
T0226_.08.0519c19: 　秦天竺沙門曇摩蜱共竺佛念譯　
T0226_.08.0519c20:   善權品第四
T0226_.08.0519c21: 爾時彌勒菩薩。謂須菩提。若有菩薩摩訶薩
T0226_.08.0519c22: 勸助爲福。出入布施持戒自守者上。其福轉
T0226_.08.0519c23: 尊極上無過。菩薩摩訶薩勸助福徳。須菩提
T0226_.08.0519c24: 語彌勒菩薩。復有菩薩摩訶薩。阿僧祇刹土
T0226_.08.0519c25: 諸佛所而作功徳。一一刹土不可計佛。其般
T0226_.08.0519c26: 泥洹者。乃從發意已來自到阿耨多羅三耶
T0226_.08.0519c27: 三菩。成至阿惟三佛者乃至無餘泥洹界而
T0226_.08.0519c28: 般泥洹者。然後至于法盡。於是中所作功
T0226_.08.0519c29: 徳。其功徳度無有極。乃諸聲聞作布施持戒
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