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大明度經 (No. 0225_ 支謙譯 ) in Vol. 08 496 497 498 499 500 501 502 503 504 505 506 507 508 [行番号:有/無] [返り点:無/有] [CITE]
T0225_.08.0498a01: 衆生無斯想。普慈弘至故。得變謀明慧。是法 T0225_.08.0498a02: 觀空想願識。無所從生齊限不中道取證法。 T0225_.08.0498a03: 當作是知。闓士云何求明度。曉習法中心何 T0225_.08.0498a04: 縁。求入守空定。向滅度門。守無想無願無識 T0225_.08.0498a05: 無所從生定。向滅度門。是闓士不得慧故。守 T0225_.08.0498a06: 空念無想無願無識無所從生念定意。有 T0225_.08.0498a07: 來問者不即持不可計心爲解者。知是非不 T0225_.08.0498a08: 退轉闓士也。何故不退轉闓士心無央數悉 T0225_.08.0498a09: 知。用是行不具足知。未得不退轉之明矣。善 T0225_.08.0498a10: 業言。不可計人求闓士道。少有能解者。佛言。 T0225_.08.0498a11: 作是解者已受決。於功徳中極殊所知法。應 T0225_.08.0498a12: 儀縁一覺諸天人鬼龍質諒神所不能及◎ T0225_.08.0498a13: *明度經卷第四 T0225_.08.0498a14: T0225_.08.0498a15: T0225_.08.0498a16: T0225_.08.0498a17: T0225_.08.0498a18: *南呉月支國居士支謙譯 T0225_.08.0498a19: 遠離品 T0225_.08.0498a20: 貢高品 T0225_.08.0498a21: 品 T0225_.08.0498a22: ◎*遠離品第十八 T0225_.08.0498a23: 佛告善業。夢中闓士大士不入應儀縁一覺 T0225_.08.0498a24: 地。亦不教人入中。諸法夢中視心志常在佛。 T0225_.08.0498a25: 當知是不退轉相。夢中與若干百千弟子共 T0225_.08.0498a26: 會坐説經。與除饉衆相隨最在前。如來説經 T0225_.08.0498a27: 悉見是不退轉闓士相。夢中在虚空中坐。爲 T0225_.08.0498a28: 諸除饉説經。還自見七尺光。自在變化於餘 T0225_.08.0498a29: 處所作爲如佛説經。夢中不恐不怖不畏難。 T0225_.08.0498b01: 若見郡縣其中兵起展轉相攻。水火之災。虎 T0225_.08.0498b02: 狼師子毒虫之害。見斬人首者。如是餘變勤 T0225_.08.0498b03: 苦困窮飢渇者。視諸厄難。悉作是見其心不 T0225_.08.0498b04: 恐寤即起坐念。如夢中所見覩。是三處我作 T0225_.08.0498b05: 佛時説經遍教。當知是不退轉相。從何知是 T0225_.08.0498b06: 闓士大士成作佛時其境内一切無惡。正是 T0225_.08.0498b07: 時夢中若見畜生相食人民疾疫。其心稍稍 T0225_.08.0498b08: 生念。使我界中一切無惡。用是故知。於夢中 T0225_.08.0498b09: 寤已。若見城郭火起時便作是念。可於邪中 T0225_.08.0498b10: 可見是*相見之不怖。用是相行具足。是爲不 T0225_.08.0498b11: 退轉闓士。今我審應是所向者當無是異變。 T0225_.08.0498b12: 火起當滅悉消去不復見。佛言。假令火即滅 T0225_.08.0498b13: 知已於往佛受尊決矣。假令火不滅知未受 T0225_.08.0498b14: 決。設火神燒一舍置一舍。復起燒一里置 T0225_.08.0498b15: 一里。知其家人前世時斷經所致。斯人之等 T0225_.08.0498b16: 所作悉自見宿所作惡於是悉除。從是來斷 T0225_.08.0498b17: 經餘殃悉盡。知是未得不退轉。用是視持是 T0225_.08.0498b18: 相。當爲説令知之。或時男女爲鬼神所取。作 T0225_.08.0498b19: 是念。或我受決。已過去如來授我無上正眞 T0225_.08.0498b20: 道。所念悉淨却應儀縁一覺心。會當作佛。十 T0225_.08.0498b21: 方現在諸佛無不知見證者。今如來悉知我 T0225_.08.0498b22: 所議念鬼神當用我故去。不去者未受決。佛 T0225_.08.0498b23: 言。其人審至誠者。弊邪往到前曰。若本作 T0225_.08.0498b24: 是住本字某以受決。欲以是語亂之。闓士言 T0225_.08.0498b25: 我眞已受決者。鬼神即當去。邪神念曰。我當 T0225_.08.0498b26: 使鬼去。鬼即去。所以然者。天邪極尊有威 T0225_.08.0498b27: 靈力鬼不敢當。闓士反念。用我威神故去 T0225_.08.0498b28: 耳。便自貢高輕易賢人無所敬録。言我於過 T0225_.08.0498b29: 去如來所受決。已自可貢高反起瞋恚。更生 T0225_.08.0498c01: 罪念當墮兩道。以不成爲成。當覺邪爲。捨 T0225_.08.0498c02: 善友去爲邪所困。當覺是事。邪反覆往説 T0225_.08.0498c03: 昔受決事。并七世父母中外示家姓子。若在 T0225_.08.0498c04: 某國縣郷生。今作是語前世亦作是軟語。隨 T0225_.08.0498c05: 其人性行。聰闇吉凶窮達貴賤貧富。因扶奬 T0225_.08.0498c06: 言。若前世亦爾。闓士心念想我將爾。邪 T0225_.08.0498c07: 復言。若已受決得不退轉。其人聞之心大歡 T0225_.08.0498c08: 喜。自謂審然。便行形調輕*易同學。用是字 T0225_.08.0498c09: 故便失其本行墮邪網用受是字故。不覺 T0225_.08.0498c10: 邪爲。自謂得無上正眞道。邪復言。若作佛 T0225_.08.0498c11: 時當字某聞是名心念言。我得無然。我生本 T0225_.08.0498c12: 有斯志。佛言。是闓士於智中少無變謀智 T0225_.08.0498c13: 慧。反作是念。若邪天共作是除饉爲之所 T0225_.08.0498c14: 迷。佛言。我所署。闓士不教令作是念。遠離 T0225_.08.0498c15: 一切智。亡權徳遠大明。釋賢友信凶愚。斯輩 T0225_.08.0498c16: 會墮兩道。若後久遠勤苦乃復求佛耳。用明 T0225_.08.0498c17: 度恩故。當自致作佛。佛言。是時發意受是 T0225_.08.0498c18: 字時不即覺悔。如是當墮兩道。若有除饉教 T0225_.08.0498c19: 重禁四事法。若復他事所犯毀是禁。不成沙 T0225_.08.0498c20: 門不爲佛子。是闓士言。我於某國郡縣郷 T0225_.08.0498c21: 生。作是生念時。於除饉四事法其罪最重。 T0225_.08.0498c22: 置是四事重法是爲五逆。當意生念。受其字 T0225_.08.0498c23: 意信之其罪太重。當作是知。用是字故。爲 T0225_.08.0498c24: 邪入深罪。邪復往作是語。遠離法正當爾。如 T0225_.08.0498c25: 來正覺所稱。佛語善業。我不作是説遠離教 T0225_.08.0498c26: 闓士大士於樹間閑處止。善業白言。云何 T0225_.08.0498c27: T0225_.08.0498c28: T0225_.08.0498c29: T0225_.08.0499a01: 天中天。何所復有異遠離。佛言。正使各有應 T0225_.08.0499a02: 儀隨是行念。縁一覺隨是行念。各有闓士大 T0225_.08.0499a03: 士於城外行遠離。一切惡不得犯。若當於獨 T0225_.08.0499a04: 處樹間閑*止了行闓士大士法。我樂使作是 T0225_.08.0499a05: 行。不使遠行到絶無人處於中*止。持是遠離 T0225_.08.0499a06: 當晝夜勤行。是故言行遠離。當於城傍。我所 T0225_.08.0499a07: 説法如是。爾時弊邪當往教行遠離法語之。 T0225_.08.0499a08: 若當於獨處樹間*止。當作是行。隨邪教便亡 T0225_.08.0499a09: 遠離法。邪語之言。道等耳應儀縁一覺等無 T0225_.08.0499a10: 異。佛言。是闓士所願未得。反隨其行。於法 T0225_.08.0499a11: 中未了。反自用輕餘闓士。自貢高。誰能過我 T0225_.08.0499a12: 者。輕城傍。明淨心所念。不入應儀縁。一覺法 T0225_.08.0499a13: 中住。所有惡不受。禪脱棄定。於定中還得。 T0225_.08.0499a14: 所願悉具足度。佛言。其無變謀明慧闓士。正 T0225_.08.0499a15: 使在空澤中禽獸羅刹所不至處。百千万 T0225_.08.0499a16: 歳復過是。不知遠離法會無所益。邪便飛在 T0225_.08.0499a17: 虚空中立言。善哉善哉。是眞遠離法。如來 T0225_.08.0499a18: 所説。正當隨是遠離行。疾得無上正眞道。是 T0225_.08.0499a19: 人聞喜。便起到城傍遠離成就。有徳高行反 T0225_.08.0499a20: 輕言。若所行法非。佛言。如是諸行者中有 T0225_.08.0499a21: 正行呼非。反行呼是。不當敬者而敬之。當所 T0225_.08.0499a22: 敬者而恚慢之。邪語是闓士言。我行遠離。有 T0225_.08.0499a23: 飛人來語我言。善哉善哉。審是遠離法。正當 T0225_.08.0499a24: 隨是行。我故來相語。若在城傍行。誰當來語 T0225_.08.0499a25: 若。佛言。闓士有徳人而反輕之。如是當作 T0225_.08.0499a26: 是知。如擔死人種無所中直。反呼是闓士有 T0225_.08.0499a27: 短。是爲闓士怨家。厭闓士高行爲天人大賊。 T0225_.08.0499a28: 正使如沙門被服處闓士之中。由亦是賊無 T0225_.08.0499a29: 與從事交接言笑。何以故。多瞋恚怒越敗人 T0225_.08.0499b01: 好心。當作是知。所當護法常自堅持。當淨 T0225_.08.0499b02: 其心立心。所習當諦持。常當正心。畏怖 T0225_.08.0499b03: 勤苦處無得入。彼壞器輩所在三處*止。常當 T0225_.08.0499b04: 持慈心哀念令安隱。愍傷之自護所念。使吾 T0225_.08.0499b05: 無生穢濁惡心。我設有不善疾使棄之。是闓 T0225_.08.0499b06: 士大士所行極上。當作如是知 T0225_.08.0499b07: *善友品第十九 T0225_.08.0499b08: 復次善業。闓士大士盛志欲得無上正眞道 T0225_.08.0499b09: 最正覺。當與善友從事。恭敬三尊。善業問。善 T0225_.08.0499b10: 友當何以知。佛言。有爲人説明度無極者。教 T0225_.08.0499b11: 人入是定。是闓士大士善友。六度無極是善 T0225_.08.0499b12: 友是善徳是護是將。是去如來最正覺。當來 T0225_.08.0499b13: 今現在十方無稱數佛刹如來。皆從明成一 T0225_.08.0499b14: 切智道。用四事護衆生。何等四。一者布施。二 T0225_.08.0499b15: 者勸樂三者饒益。四者等與。是爲四徳。爲父母 T0225_.08.0499b16: 爲舍爲臺爲度爲自歸爲導。是故六度爲衆 T0225_.08.0499b17: 生之度。闓士大士學六度用衆生故。都欲斷 T0225_.08.0499b18: 其根學明度相。何所是明度相。無罣礙明度 T0225_.08.0499b19: 相。是相爲得諸法。佛言。如是無有*相得明 T0225_.08.0499b20: 度。是所相得諸法。何以故。諸法各空。是相亦 T0225_.08.0499b21: 空。是爲明度。善業問佛。正使天中天。諸法 T0225_.08.0499b22: 各空。何縁人民欲生。無滅盡時空。無増時 T0225_.08.0499b23: 亦無休息。各虚空無形。無上正眞道*最正覺 T0225_.08.0499b24: 不從是中。各各虚空不得無上正眞道最正 T0225_.08.0499b25: 覺。云何天中天。是法當何以知決。佛言。爾 T0225_.08.0499b26: 群生勤苦望欲得是因致是作是求。爾見我 T0225_.08.0499b27: 得空不乎。善業言不。天中天。佛言。自作是 T0225_.08.0499b28: 得是是空不對曰。如空。天中天佛。言但用是 T0225_.08.0499b29: 故若無解時。對曰。如是天中天。極安隱人民 T0225_.08.0499c01: 欲得是因致是勤苦無休。佛言。人民所欲故 T0225_.08.0499c02: 便著。當作是知。人民所生本從是中無所 T0225_.08.0499c03: 取。無所取者不作是無。是無滅盡時。無生増 T0225_.08.0499c04: 益者。作是曉知。是闓士大士求明度。善業白 T0225_.08.0499c05: 佛言闓士爲不求五陰。作是知曉。爲求明度 T0225_.08.0499c06: 爲悉等求。諸應儀縁一覺所不及。有徳之人求 T0225_.08.0499c07: 巍巍之道。無能逮者。當作是行。晝夜疾近無 T0225_.08.0499c08: 上正眞道最正覺。佛言。云何四天下群生都 T0225_.08.0499c09: 獲爲人。當求無上正眞。發意索佛道各盡 T0225_.08.0499c10: 壽布施與無上正眞道。於善業意云何。其福 T0225_.08.0499c11: 寧多不。對曰。甚多天中天。佛言。得明度淨定 T0225_.08.0499c12: 守一日。如中教作是念行。是福過彼何以故 T0225_.08.0499c13: 衆生行無能及是慈者。斯高士深入智中。曉 T0225_.08.0499c14: 了是智悉具足是世間勤苦即興普慈愍傷 T0225_.08.0499c15: 一切。道眼徹視見群生。成就具足高志。行 T0225_.08.0499c16: 無懈怠。以其不懈得是。彼闓士弘慈普至。不 T0225_.08.0499c17: 以斯相住亦不用餘住。其智大明。雖未住 T0225_.08.0499c18: 無上正眞道。一切刹土皆共尊。擧正上眞道 T0225_.08.0499c19: 終不還。若受供養衣服飯食床臥醫藥。是明 T0225_.08.0499c20: 度心其中立所受施除去近一切智所食無罪 T0225_.08.0499c21: 益於衆生。悉示道住。無邊極處悉照明之。 T0225_.08.0499c22: 諸在牢獄中者悉度脱之。示其道眼隨是行。 T0225_.08.0499c23: 莫念相。莫作異念持短。入明度中高行莫 T0225_.08.0499c24: 懈。譬如得明月珠已復亡之。大愁毒坐起憂 T0225_.08.0499c25: 念想如亡七寶。作是念。云何我亡是寶。欲索 T0225_.08.0499c26: 珍寶者常堅持心。無得失一切智。何以故。明 T0225_.08.0499c27: 度虚空亦不増減。善業言。虚空云何闓士大 T0225_.08.0499c28: 士成就其行。近無上正眞道。佛言。闓士大士 T0225_.08.0499c29: 亦不増不減。經中説時聞之不恐不怖。當知 T0225_.08.0500a01: 是高士即爲求明度矣。善業言。如是明度 T0225_.08.0500a02: 爲空求乎。佛言不也。有離明度得耶。佛言不 T0225_.08.0500a03: 也。善業言。以五陰求。佛言不也。又問。離五 T0225_.08.0500a04: 陰頗有所求。佛言不也。善業言。云何求大明。 T0225_.08.0500a05: 佛言。若見是法何所法求明度。對曰。不見 T0225_.08.0500a06: 天中天。佛言。云何遍見是明度。何所闓士求 T0225_.08.0500a07: 之。對曰不見。佛言。設使遍見法有所生處不 T0225_.08.0500a08: 對曰不見。佛言。是所闓士大士*還得無所 T0225_.08.0500a09: 從生法樂。悉具足無所受決無上正眞道最 T0225_.08.0500a10: 正覺。所至處無所復畏。悉作是護是求是行 T0225_.08.0500a11: 是力。爲*還佛慧極大慧自在慧一切智慧 T0225_.08.0500a12: 如來慧。設作是不得佛。佛言。爲有異。善業 T0225_.08.0500a13: 言。設使諸法無所生受決無上正眞道。佛言 T0225_.08.0500a14: 不。善業言。云何闓士大士得無上正眞道。 T0225_.08.0500a15: 佛言。見所當受決者乎。對曰。不見法當作 T0225_.08.0500a16: 無上正眞道。佛言。如是諸法無從中得。闓士 T0225_.08.0500a17: 不作是念。持是法當受決不受決 T0225_.08.0500a18: *天帝釋品第二十 T0225_.08.0500a19: 釋於衆中白佛言。甚深明度無極。難了難知。 T0225_.08.0500a20: 天人徳大値説斯定。聞之書持學者其福甚 T0225_.08.0500a21: 大。佛語釋。閻浮提人民皆持十戒。悉具足持。 T0225_.08.0500a22: 是功徳百千萬億倍不如是善人聞明度書 T0225_.08.0500a23: 持學者。時座中有一除饉語釋。出卿上去已。 T0225_.08.0500a24: 報言。持心一念出我上。何況書持學隨是法 T0225_.08.0500a25: 教作是立者。明徳喩三界群生之上。及至 T0225_.08.0500a26: 溝港頻來不還應儀縁一覺。復過是上。至闓 T0225_.08.0500a27: 士行布施戒忍精進禪度無極。若失明度 T0225_.08.0500a28: 及變謀明慧。亦復過其上。闓士大士求明度 T0225_.08.0500a29: 狎習中行。天人鬼龍含毒凶𦽵終不能勝。作 T0225_.08.0500b01: 是堅持疾近一切智。不離如來名佛坐不遠。 T0225_.08.0500b02: 懈怠不生爲學佛。不學應儀縁一覺法。四天 T0225_.08.0500b03: 王當往問訊。疾學四部弟子。當於佛座作無 T0225_.08.0500b04: 上正眞道。當作是學。四天王常自往問訊。何 T0225_.08.0500b05: 況餘天子。阿難作是念。是釋自持智説耶。 T0225_.08.0500b06: 持佛威神乎。釋知阿難心所念。語阿難言。 T0225_.08.0500b07: 持佛威神。佛言。是中阿難。或時闓士大士深 T0225_.08.0500b08: 念求學明度。三千國土中邪一切皆悉愁毒。 T0225_.08.0500b09: 欲共壞亂使中道取證 T0225_.08.0500b10: *貢高品第二十一 T0225_.08.0500b11: 佛告阿難。闓士隨時各學明度無極隨法行 T0225_.08.0500b12: 之。是時一佛界邪各驚念言。我使闓士中道得 T0225_.08.0500b13: 應儀。莫使得無上正眞弊邪見闓士習行明 T0225_.08.0500b14: 度深爲愁毒四面放火。怖諸闓士念心一轉。 T0225_.08.0500b15: 佛言。邪不身遍行亂。闓士若遠離善師。爲邪 T0225_.08.0500b16: 所亂愁毒。以不深解明度。心狐疑念。有之 T0225_.08.0500b17: 無乎。昔所翫習而今惡聞。或結不知。將以 T0225_.08.0500b18: 何縁守明度乎。疑網自蔽邪得其便。教餘闓 T0225_.08.0500b19: 士言。若用是爲寫學。我尚不了其事。若能了 T0225_.08.0500b20: 乎。自言所行是若所行非。所爲顛倒。用是故 T0225_.08.0500b21: 其人在地獄禽*獸餓鬼中其罪日増。如是邪 T0225_.08.0500b22: 大歡喜。若闓士與行應儀道諍。又與闓士共 T0225_.08.0500b23: 諍時邪言兩離佛遠矣。若未得不退轉闓士。 T0225_.08.0500b24: 與不退轉諍。隨念恚恨心一轉念轉却一劫。 T0225_.08.0500b25: 雖有是惡不捨一切智。劫數無極始當從初發 T0225_.08.0500b26: 意起。阿難白佛言。心所念惡寧可悔不。乃 T0225_.08.0500b27: 當却就爾所劫。佛言。我法廣大可得悔。若 T0225_.08.0500b28: 闓士念惡有恨。又喜以教彼。斯人不可使悔 T0225_.08.0500b29: 也。誤有恚罵即慚悔過。我當爲十方人作 T0225_.08.0500c01: 橋梁令得泥洹。寧可有惡意與人諍耶。當如 T0225_.08.0500c02: 唖羊諸惡忍之。心不當起恚爲應儀道者。 T0225_.08.0500c03: 阿難白佛言。闓士大士與相共止。法當云何 T0225_.08.0500c04: 佛言。相視當如視佛。心念當言。共一師一 T0225_.08.0500c05: 船一道。彼所學我亦當學。欲喜應儀縁一覺 T0225_.08.0500c06: 道者。不與同願。其有忍苦欲求佛者當與相 T0225_.08.0500c07: 隨。若此爲一。法學也 T0225_.08.0500c08: *學品第二十二 T0225_.08.0500c09: 善業白佛言。闓士學無常爲學一切智。學無 T0225_.08.0500c10: 所生學去婬妷學滅度爲學一切智。佛告善 T0225_.08.0500c11: 業。若所問學無常爲學一切智者。云何是如來 T0225_.08.0500c12: 本無隨因縁得。如來本無字寧有盡時不。對 T0225_.08.0500c13: 曰。不也。如此爲學一切智明度無極。如來地 T0225_.08.0500c14: 十種力四無所畏。爲悉學諸佛法。闓士大士 T0225_.08.0500c15: 作是學。邪及官屬不能中壞。疾得不退轉。爲 T0225_.08.0500c16: 近佛樹下坐。爲學佛道。爲學習法。慈悲喜護 T0225_.08.0500c17: 普濟群生。學三合十二法輪。爲轉學滅度十 T0225_.08.0500c18: 方人。爲稍稍上至佛道學入甘露法門。不懈 T0225_.08.0500c19: 怠之人乃能學是。作是學者爲學十方人導。 T0225_.08.0500c20: 死不入地獄禽*獸餓鬼。終不生邊地愚癡貧 T0225_.08.0500c21: 窮中。不受衆痛之疾。不毀十戒。不從流俗婬 T0225_.08.0500c22: 祠。遠不持十戒人。不願生不想天上。從明度 T0225_.08.0500c23: 中出變謀明慧威神。入禪不隨禪不隨禪法。 T0225_.08.0500c24: 闓士學如是。爲得淨力無所畏力佛法淨力。 T0225_.08.0500c25: 善業白佛言。諸法本皆淨。何等闓士爲得法 T0225_.08.0500c26: 淨。佛言。闓士學如斯爲學無所得淨法諸法 T0225_.08.0500c27: 淨。如是闓士行明度時不悔不厭是爲行。未 T0225_.08.0500c28: 得道者愚癡不曉是法不見其事。闓士用人 T0225_.08.0500c29: 故常精進。人當効我。用是得力精進無所 T0225_.08.0501a01: 畏。作是學一切智者。若出金之地其地少耳。 T0225_.08.0501a02: 又如索轉輪聖王之人少耳。小王者多。從是 T0225_.08.0501a03: 中多索應儀縁一覺者。既有初發意者。闓士 T0225_.08.0501a04: 少有隨明度。教得不退轉者。闓士當力學及 T0225_.08.0501a05: 不退轉。闓士行明度不以恚意向人。不求人 T0225_.08.0501a06: 短。心無慳貪。不毀戒懷恨懈怠迷亂。心無 T0225_.08.0501a07: 癡冥學明度。爲照明諸度悉入其門。道徳備 T0225_.08.0501a08: 足。如人言是我所。便外著十二品。悉供養一 T0225_.08.0501a09: 佛界中人盡壽命。不如守明度淨定彈指 T0225_.08.0501a10: 頃。何以故。從是疾得無上正眞道。能給視 T0225_.08.0501a11: 十方窮孤。求佛之境界佛之智慧。如師子獨 T0225_.08.0501a12: 歩。欲得佛處當學明度。學明度者爲學諸法。 T0225_.08.0501a13: 善業言。闓士復學應儀法耶。佛言。闓士學一 T0225_.08.0501a14: 切智應儀功徳。不於中住。闓士學十方人無 T0225_.08.0501a15: 能過者。於一切智中不壞不滅。若念持是明 T0225_.08.0501a16: 度當得一切智。爲不行。明度無極無相之 T0225_.08.0501a17: 行也 T0225_.08.0501a18: *守行品第二十三 T0225_.08.0501a19: 是時天帝釋在會中坐。作是念。闓士行十方 T0225_.08.0501a20: 人無能過者。豈況佛乎。人身難得壽安又難。 T0225_.08.0501a21: 有一發意求佛者甚難。何況至心求佛道。欲 T0225_.08.0501a22: 爲十方作明度導者乎。是時釋化作甘香華 T0225_.08.0501a23: 以散佛上。作是説。行闓士道者乃及於佛所 T0225_.08.0501a24: 願悉成。爲護成佛諸經一切智。如來經法悉 T0225_.08.0501a25: 具足。不退轉法示人。有至心索佛於是法一。 T0225_.08.0501a26: 存念終不還。我欲使人於法中益念。不厭生 T0225_.08.0501a27: 死之苦。以一切衆生苦故。當忍勤苦之行。 T0225_.08.0501a28: 心作是念。諸未度者吾當度之。恐怖者吾當 T0225_.08.0501a29: 安隱之。諸未滅度者吾當滅度之。復問佛。新 T0225_.08.0501b01: 發意闓士隨次第上至不退轉。至一生補處。 T0225_.08.0501b02: 人勸助其喜得何等福。佛言。須彌山尚可稱 T0225_.08.0501b03: 知。阿闍浮闓士行人勸助歡喜其福無極。一 T0225_.08.0501b04: 佛界中海水。取一髮破爲百分。從中取一分 T0225_.08.0501b05: 以取水。水盡可知幾渧。不退轉闓士行勸助 T0225_.08.0501b06: 歡喜。其福不可量稱數。一佛刹虚空持一斛 T0225_.08.0501b07: 半斛一斗半斗一升半升可量知幾所。此勸 T0225_.08.0501b08: 助福不可極。釋白佛言。邪及官屬從邪天來。 T0225_.08.0501b09: 聞斯定不助勸將有縁乎。佛言。發意索佛者 T0225_.08.0501b10: 爲壞邪界。心不離佛法。除饉衆如是其助喜 T0225_.08.0501b11: 者爲近佛。用是功徳世世所生爲人所敬養。 T0225_.08.0501b12: 未嘗有惡聲。不恐入三惡道。當生天上在十 T0225_.08.0501b13: 方常尊。何以故。此勸助之徳爲等施群生矣。 T0225_.08.0501b14: 何以故。初發意人稍稍増多。自致作佛滅 T0225_.08.0501b15: 度群生故。善業白佛言。心譬如幻。何因得佛。 T0225_.08.0501b16: 佛言。云何若學見幻不。對曰。不見化幻亦不 T0225_.08.0501b17: 見幻心也。佛言。不見化幻幻心。見有異法當 T0225_.08.0501b18: 得佛道不。對曰。離化幻心不離幻心。不見當 T0225_.08.0501b19: 來佛。無法無見。當説何等法得耶不得也。是 T0225_.08.0501b20: 法本無遠離。亦無若得不得也。本無所生亦 T0225_.08.0501b21: 無作佛者。設不有是法。亦不得作佛。善業白 T0225_.08.0501b22: 佛言。説爾明度離本無。對曰。法本無對無 T0225_.08.0501b23: 證無守無行。無法當有所得。何以故。*離明度 T0225_.08.0501b24: 本無形故。本無遠離。何因當於明度中得佛。 T0225_.08.0501b25: 佛者*離本無所有。何所離本無無所有當得 T0225_.08.0501b26: 佛者。佛言。如爾所言。離本明度*離本一切 T0225_.08.0501b27: 智。倶無所有雖離本。本亦無所從生。闓士當 T0225_.08.0501b28: 作是惟深入守定。是故離本無所有得作佛。 T0225_.08.0501b29: 雖知離本明度無所有。是爲不守明度。不具 T0225_.08.0501c01: 足行者不得作佛。如善業所言。不用明故得 T0225_.08.0501c02: 佛。雖爾不可離明度得作佛。闓士所行勤苦 T0225_.08.0501c03: 深奧之法。不可取泥洹。如是所説事。闓士 T0225_.08.0501c04: 不爲勤苦行。何以故。無作證者。無明度得證 T0225_.08.0501c05: 者。亦無經法得證者。闓士聞是不恐不殆。 T0225_.08.0501c06: 是爲行明度。雖作是行亦不見行。是爲行明 T0225_.08.0501c07: 度近作佛。遠離應儀縁一覺不見不念。譬如 T0225_.08.0501c08: 虚空中無念有近遠者也。何以故明度無形 T0225_.08.0501c09: 類。譬如幻所作人。不作是念。師離近觀人 T0225_.08.0501c10: 離我遠。譬如影現於水中。或近或遠不念近 T0225_.08.0501c11: 遠。何以故。影無形。明度如是無是念。應儀縁 T0225_.08.0501c12: 一覺道爲遠佛道。爲近適無憎愛無著無生。 T0225_.08.0501c13: 譬如匠工黠師刻作機關人。若作雜畜不能 T0225_.08.0501c14: 自起居。因對搖木人本不念言。我當動搖屈 T0225_.08.0501c15: 申低仰。令觀者喜。如海中大船作者欲度賈 T0225_.08.0501c16: 客。船不念言當度人。如曠野之地萬物百穀 T0225_.08.0501c17: 草木皆生。其中地不念言我當生不生也。如 T0225_.08.0501c18: 明珠悉出諸寶。如日照於四天下。其明不言 T0225_.08.0501c19: 我當悉照。如水如風無所不至。不念當有所 T0225_.08.0501c20: 至。如須彌山上忉利天爲莊嚴山。不念我以 T0225_.08.0501c21: 忉利天爲莊*嚴。若大海悉出諸寶琦物。海 T0225_.08.0501c22: 不念當從中出珍寶。明度無極出生諸經法。 T0225_.08.0501c23: 如是雖爾無形無念。譬如佛出生諸功徳。慈 T0225_.08.0501c24: 悲喜護加諸群生。明度成諸淨法其義亦然」 T0225_.08.0501c25: 強弱品第二十四 T0225_.08.0501c26: 秋露子問善業。闓士大士行明度無極爲高 T0225_.08.0501c27: 行耶。報言。我從佛聞。行明度爲無高行。諸愛 T0225_.08.0501c28: 欲天念。當爲十方發意爲闓士道者作禮。何 T0225_.08.0501c29: 以故。行深明度闓士誓忍衆苦究竟佛業。不 T0225_.08.0502a01: 中取證寂滅度矣。善業語諸天。雖不墮落中 T0225_.08.0502a02: 道取證。是不爲難也。爲十方衆生被法鎧令 T0225_.08.0502a03: 得滅度。斯乃爲難。斯人本無索不可得。作是 T0225_.08.0502a04: 念。爲欲度十方欲度空。何以故。虚空無近 T0225_.08.0502a05: 無遠。人本亦爾。欲度人爲度空。爲被法鎧。如 T0225_.08.0502a06: 佛所説。人本無其知人本無所有。是爲度人。 T0225_.08.0502a07: 闓士聞斯不恐怖。斯爲行明度。離人本無人。 T0225_.08.0502a08: 離五陰離諸法。本無五陰及諸經法。闓士聞 T0225_.08.0502a09: 是不恐不懈。佛言。何因不恐不懈。對曰。本無 T0225_.08.0502a10: 故不恐。本淨故不懈。何以故。索懈怠本本無 T0225_.08.0502a11: 有也。所因懈怠亦復無有也。諸天釋梵皆爲 T0225_.08.0502a12: 作禮。佛言。不但諸釋梵。上至約淨天遍淨天 T0225_.08.0502a13: 無結愛諸天皆爲作禮十方。不可計現在諸 T0225_.08.0502a14: 佛悉念擁護知是行明度闓士不退轉。恒沙 T0225_.08.0502a15: 佛刹中人悉使爲邪。一邪者化作如恒沙官屬 T0225_.08.0502a16: 欲共害。不能中道壞得其便。有二事法行明 T0225_.08.0502a17: 度。邪不能中道得其便何謂二事。一者視諸 T0225_.08.0502a18: 法皆空不失本願。二者不捨十方人諸佛悉 T0225_.08.0502a19: 護視。諸天往至闓士所問深經讃歎善之。今 T0225_.08.0502a20: 作佛不久。常隨是教法立諸困苦者皆得護 T0225_.08.0502a21: 未得自歸者爲得自歸。爲人故作法舍。無目 T0225_.08.0502a22: 者得慧眼。佛語善業。譬如我讃説羅蘭那 T0225_.08.0502a23: 枝頭佛。十方諸佛亦讃歎行明度闓士如是。 T0225_.08.0502a24: 佛言。有行闓士道未得不退轉者亦復讃歎。 T0225_.08.0502a25: 善業白佛。行闓士何道爲佛所歎。佛言。闓 T0225_.08.0502a26: 士隨無怒佛前世爲闓士時。及羅蘭那枝頭 T0225_.08.0502a27: 佛前世爲闓士時所行隨是教。用是故十方 T0225_.08.0502a28: 諸佛讃歎之。闓士大士行明度諸經法。信本 T0225_.08.0502a29: 無所從生。尚未得無所從生法樂。於中立信。 T0225_.08.0502b01: 諸法本空如滅度。尚未獲不退轉。隨是法教 T0225_.08.0502b02: 立者疾得不退轉。有應是行者諸佛讃歎之。 T0225_.08.0502b03: 是闓士爲度應儀道正向佛道地。闓士聞深 T0225_.08.0502b04: 明度信不狐疑。念如佛説諦無異也。劫後當 T0225_.08.0502b05: 於無怒佛所聞是法。爲在不退轉地立。若聞 T0225_.08.0502b06: 者其徳甚大。何況隨法教立者爲疾入一切 T0225_.08.0502b07: 智。善業白佛言。設離本本無法無所得。亦何 T0225_.08.0502b08: 所法有作佛者有説經者。佛言。如是設離本 T0225_.08.0502b09: 無法無所得何所法有作佛者亦無説法者。 T0225_.08.0502b10: 是本無無本。何所有於本無中立者。釋白佛 T0225_.08.0502b11: 言。明度甚深。闓士勤苦行乃自致成作佛。何 T0225_.08.0502b12: 以故。無字法無所得。在本無中立者。亦無作 T0225_.08.0502b13: 佛者無説經者。聞是不恐怖不疑不厭。善業 T0225_.08.0502b14: 言。如是帝釋。闓士勤苦聞是深法不疑不厭。 T0225_.08.0502b15: 諸經法皆空。何所有疑厭者。釋言如所説一 T0225_.08.0502b16: 切爲談空事爲無著。譬如射空也。善業所説 T0225_.08.0502b17: 經猶亦然矣。釋白佛。如我所説爲隨佛法教 T0225_.08.0502b18: 耶。有増減也。佛言。與佛説無異。如善業所説 T0225_.08.0502b19: 但説空事。善業。亦不見明度不見行者。行 T0225_.08.0502b20: 不見佛不見得佛者。一切智如來無所從生 T0225_.08.0502b21: 法。十種力四無所畏。上尊諸淨法。都不覩有 T0225_.08.0502b22: 索得之者。所以然者。諸法本淨故爲無得。斯 T0225_.08.0502b23: 爲行明度也。衆應儀縁一覺地所不及。欲爲 T0225_.08.0502b24: 十方人特尊。當隨佛法教立。是時忉利天上 T0225_.08.0502b25: 數千萬天。化作甘香花散佛上。作是説言。我 T0225_.08.0502b26: 曹亦隨法教。時座中百六十比丘起正衣服。 T0225_.08.0502b27: 爲佛作禮已。手中各有化甘香花持散佛上 T0225_.08.0502b28: 言。我曹亦當隨法教立。時佛笑。口中出若干 T0225_.08.0502b29: 色。其明至十方佛國悉爲其明。還遶佛三匝 T0225_.08.0502c01: 從頂上入。阿難從坐起正衣服。爲佛作禮長 T0225_.08.0502c02: 跪問佛。佛不妄笑。願説笑意。佛言。是百六十 T0225_.08.0502c03: 比丘及諸天甫當來世。有劫名導。是比丘及 T0225_.08.0502c04: 諸天當於導劫作佛。皆同一字字優那拘泥 T0225_.08.0502c05: 摩。作佛時比丘僧數各等。其壽二萬歳。隨次 T0225_.08.0502c06: 作佛壽各等。盡世雨五色花如是 T0225_.08.0502c07: *累教品第二十五 T0225_.08.0502c08: 佛告阿難。作是立者爲如佛立。欲如一切智 T0225_.08.0502c09: 立。當隨明度教。應是行者當知從人道。或 T0225_.08.0502c10: 從兜術天上來。久聞明度或行。所以然者。佛 T0225_.08.0502c11: 滅度後法於世間現。或於兜術天上現。有行 T0225_.08.0502c12: 若書者復轉教人。歡樂合福知供養若干 T0225_.08.0502c13: 佛以來。不於應儀縁一覺品中作功徳。有受 T0225_.08.0502c14: 明度學之若解中惠是闓士如面見佛無異。 T0225_.08.0502c15: 其有斯徳用求應儀縁一覺會必得佛矣。行 T0225_.08.0502c16: 法常當遠離此二道。佛語阿難。持是明度 T0225_.08.0502c17: 囑累若。我所説餘經若所受。悉捨忘之其 T0225_.08.0502c18: 過少耳。所從佛受明度。若忘捨之其過甚 T0225_.08.0502c19: 多。諦學悉具足受書字莫令缺減。往古來今 T0225_.08.0502c20: 佛經等無異。若有慈心於佛者。當受此法敬 T0225_.08.0502c21: 禮供養。爲供養三世佛。報佛恩備矣。若慈 T0225_.08.0502c22: 孝於佛。不如恭敬明度愼莫忘失一句。囑 T0225_.08.0502c23: 累若麤捔説耳。若有不欲離於經法比丘僧 T0225_.08.0502c24: 三世佛者。不當遠此法。三世諸佛皆由斯生 T0225_.08.0502c25: 所以然。夫六度者乃諸闓士大士之母。佛不 T0225_.08.0502c26: 可盡經法之藏。若曰教人盡佛界中令得應 T0225_.08.0502c27: 儀道。雖有是教尚未報佛恩。不如具足爲闓 T0225_.08.0502c28: 士説明度。雖不能多一日可。不能一日食時 T0225_.08.0502c29: 可。若頃間其福勝度爾所應儀。闓士大士 T0225_.08.0503a01: 思惟中慧得功徳。出應儀縁一覺上。會當復 T0225_.08.0503a02: 不退轉。不中道墮落。説是明度時四部弟子 T0225_.08.0503a03: 及諸天至誠鬼神王。一佛界中持釋迦文 T0225_.08.0503a04: 威神。一切悉見無怒佛及比丘應儀諸闓士亦 T0225_.08.0503a05: 無央數。忽不復現。佛語阿難。譬如見國中人 T0225_.08.0503a06: 已不復見。無怒佛及諸闓士應儀士。諸經索 T0225_.08.0503a07: 不見亦如是。法不見法。法不念法。何以故。諸 T0225_.08.0503a08: 經法無念無見亦無所益。佛語阿難。諸經法 T0225_.08.0503a09: 皆空無所持不可念。譬如幻師化作人。諸經 T0225_.08.0503a10: 法亦然無念無痛。何以故。無形故。闓士作是 T0225_.08.0503a11: 行作是學。爲行學明度。在學中最尊百千萬 T0225_.08.0503a12: 倍。是爲安十方群生困厄者。爲隨佛法學也。 T0225_.08.0503a13: 有應是學者。以手擧一佛刹。又復著故處。人 T0225_.08.0503a14: 無覺者。從是學成無礙*惠法。十方三世無數 T0225_.08.0503a15: 諸佛悉從明度成佛。亦不増不減。是故不可 T0225_.08.0503a16: 盡。虚空亦不可盡◎ T0225_.08.0503a17: ◎*不盡品第二十六 T0225_.08.0503a18: 是時善業念佛所説明度無極義甚深不可 T0225_.08.0503a19: 盡。譬如虚空。闓士當何縁思惟之。佛言。五陰 T0225_.08.0503a20: 十二因縁不可盡。當作是惟。十二因縁適得 T0225_.08.0503a21: 其中。闓士初坐樹下時以不共法惟十二因 T0225_.08.0503a22: 縁。是時一切智智慧具足。闓士行明度時惟 T0225_.08.0503a23: 十二因縁不盡者。出應儀縁一覺道。正住佛 T0225_.08.0503a24: 道。不作是惟者便中道得應儀縁一覺道。不 T0225_.08.0503a25: 中還者用惟行明度變謀明慧故。視十二因 T0225_.08.0503a26: 縁不可盡。所視法生滅者皆有因縁。法無作 T0225_.08.0503a27: 者作是思惟十二因縁。不見五陰不見佛界。 T0225_.08.0503a28: 無所因法當見佛界。是爲闓士行明度。當爾 T0225_.08.0503a29: 時邪大愁毒。譬如喪親矣。善業白佛言。一 T0225_.08.0503b01: 邪愁餘邪復然乎。佛言。一佛界邪各於所止 T0225_.08.0503b02: 不安。闓士隨教時應行。如是者諸天世凶群 T0225_.08.0503b03: 生猛毒不能害之。欲求佛者當行明度。行明 T0225_.08.0503b04: 度者爲具布施持戒忍辱精進一心變謀明 T0225_.08.0503b05: 慧。若邪事起覺滅之。悉欲得變謀明慧諸度 T0225_.08.0503b06: 無極者。當守明度思惟。十方現在諸佛悉從 T0225_.08.0503b07: 明度出生。闓士作是念。如諸佛悉得經法。 T0225_.08.0503b08: 作是念如彈指頃。若有布施具足如恒沙 T0225_.08.0503b09: 劫。不如是行者。爲住不退轉地。爲諸佛所念。 T0225_.08.0503b10: 終不還餘道。會當得佛。不歸三惡道。闓士 T0225_.08.0503b11: 未嘗離佛時行當如揵陀呵盡闓士。揵陀 T0225_.08.0503b12: 呵*盡闓士在無怒佛國爲第一 T0225_.08.0503b13: *隨品第二十七 T0225_.08.0503b14: 善業白佛言。闓士何因隨明度無極教。佛 T0225_.08.0503b15: 言。諸經法無能壞者。闓士隨教當然。虚空不 T0225_.08.0503b16: 可盡。五陰四大無形。沙羅伊擅六事本空無 T0225_.08.0503b17: 形。闓士隨教當然。發心求佛願濟群生。其願 T0225_.08.0503b18: 弘普莫與爲倫。佛有四事不護。各自異端 T0225_.08.0503b19: 徳尊無極。闓士隨教當然。爲衆生作慈護。是 T0225_.08.0503b20: 我所非我所悉斷之。虚空之中音響無形。隨 T0225_.08.0503b21: 教當然。譬如大海不可斛量。如須彌巓琦寶 T0225_.08.0503b22: 各異。如釋梵各自有教。如月滿。如日明遍 T0225_.08.0503b23: 至。人本無形但字耳。本無所生與滅度等。闓 T0225_.08.0503b24: 士隨明度。當如幻化及野馬。有名無形。如地 T0225_.08.0503b25: 水火風是四事無極。佛身相本無色。佛界本 T0225_.08.0503b26: 無界。佛諸經法本無。無説無教。譬如衆鳥 T0225_.08.0503b27: 飛行空中無足迹矣五根五力七覺意棄脱 T0225_.08.0503b28: 定悉度諸欲臨作佛時乃得行是。闓士隨教 T0225_.08.0503b29: 當然經法無極量。無從生無因出。臨作佛 T0225_.08.0503c01: 時諸經法悉具足成滅度。虚空無所有。諸經 T0225_.08.0503c02: 法淨適無所因。佛所作爲變化無極。一切無 T0225_.08.0503c03: 索闓士者。無得佛者。爾乃能度無央數人。闓 T0225_.08.0503c04: 士隨明度教當然。去離諛諂貢高強梁非法 T0225_.08.0503c05: 自用財富僥倖世事衆穢。棄身不惜壽命適 T0225_.08.0503c06: 無所募。但念佛業安慰群生。闓士行能然者 T0225_.08.0503c07: 得佛不久。悉得一切智功徳。當字爲佛。何 T0225_.08.0503c08: 以故。今得佛不久。若有闓士以是教。甫當來 T0225_.08.0503c09: 世爲得佛字。佛在世若滅度後。亦當隨明度 T0225_.08.0503c10: 無極如是◎ T0225_.08.0503c11: *明度經卷第五 T0225_.08.0503c12: T0225_.08.0503c13: T0225_.08.0503c14: T0225_.08.0503c15: T0225_.08.0503c16: *南呉月支國居士支謙譯 T0225_.08.0503c17: *普慈闓士品 T0225_.08.0503c18: 阿難品 T0225_.08.0503c19: ◎*普慈闓士品第二十八 T0225_.08.0503c20: 佛告善業。闓士疾欲得佛者索明度無極。當 T0225_.08.0503c21: 如普慈闓士。善業言。今普慈所在。佛言。在 T0225_.08.0503c22: 上方過六百三十億佛國。佛名香積。其刹名 T0225_.08.0503c23: 衆香。又言。彼何因索明度。佛言。前世積行功 T0225_.08.0503c24: 徳追逮本願所致。前已供養無央數佛。時 T0225_.08.0503c25: 闓士臥出天人於夢中告曰。若求大法寤即 T0225_.08.0503c26: 求之。求之不睹其意惆悵。欲得佛聞大明法。 T0225_.08.0503c27: T0225_.08.0503c28: T0225_.08.0503c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 496 497 498 499 500 501 502 503 504 505 506 507 508 [行番号:有/無] [返り点:無/有] [CITE] |