INBUDS
大般若波羅蜜多經 (No. 0220_ 玄奘譯 ) in Vol. 07
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T0220_.07.0900a01:
T0220_.07.0900a02:
T0220_.07.0900a03:大般若波羅蜜多經卷第五百六
T0220_.07.0900a04: 十二
T0220_.07.0900a05: ＊三藏法師玄奘奉 詔譯
T0220_.07.0900a06: 第五分如來品第十五之二
T0220_.07.0900a07: 爾時欲界梵世天子。恭敬合掌倶白佛言。如
T0220_.07.0900a08: 是般若波羅蜜多。最爲甚深極難信解。諸佛
T0220_.07.0900a09: 無上正等菩提。亦最甚深極難信得。爾時佛
T0220_.07.0900a10: 告諸天子言。如是如是。如汝所説。具壽善現
T0220_.07.0900a11: 便白佛言。如我解佛所説義者。無上菩提非
T0220_.07.0900a12: 難信得。何以故。以一切法畢竟空故。空中無
T0220_.07.0900a13: 法信證餘法。所以者何。以一切法自性皆空。
T0220_.07.0900a14: 若爲永斷如是法故説如是法。此法亦空。由
T0220_.07.0900a15: 此因縁。於佛無上正等菩提。能證所證能知
T0220_.07.0900a16: 所知一切空寂。是故無上正等菩提。非難信
T0220_.07.0900a17: 解非難證得。以一切法無不皆空。如是信知
T0220_.07.0900a18: 便證得故。佛告善現。無上菩提能信證者不
T0220_.07.0900a19: 可得故。無上菩提非實有故。無積集故説難
T0220_.07.0900a20: 信得。時舍利子語善現言。以一切法畢竟空
T0220_.07.0900a21: 故。無上菩提極難信得。所以者何。以一切法
T0220_.07.0900a22: 都無自性皆如虚空。譬如虚空不作是念。我
T0220_.07.0900a23: 當信得無上菩提。諸法亦爾。是故無上正等
T0220_.07.0900a24: 菩提極難信得。復次善現。若佛菩提非難信
T0220_.07.0900a25: 得。則不應有如殑伽沙諸菩薩衆發趣無上正
T0220_.07.0900a26: 等菩提後還退轉。故佛菩提極難信得。善現
T0220_.07.0900a27: 對曰。於意云何。色於菩提有退轉不。舍利子
T0220_.07.0900a28: 言。不也善現。受想行識於菩提有退轉不。舍
T0220_.07.0900a29: 利子言。不也善現。離色有法於菩提有退轉
T0220_.07.0900b01: 不。舍利言子。不也善現。離受想行識有法於
T0220_.07.0900b02: 菩提有退轉不。舍利子言。不也善現。色眞如
T0220_.07.0900b03: 於菩提有退轉不。舍利子言。不也善現。受想
T0220_.07.0900b04: 行識眞如於菩提有退轉不。舍利子言。不也
T0220_.07.0900b05: 善現。離色眞如有法於菩提有退轉不。舍利
T0220_.07.0900b06: 子言。不也善現。離受想行識眞如有法於菩
T0220_.07.0900b07: 提有退轉不。舍利子言。不也善現。眞如於菩
T0220_.07.0900b08: 提有退轉不。舍利子言。不也善現。離眞如於
T0220_.07.0900b09: 菩提有退轉不。舍利子言。不也善現。時具壽
T0220_.07.0900b10: 善現謂舍利子言。若一切法諦故住故。都無
T0220_.07.0900b11: 所有皆不可得。説何等法可於無上正等菩
T0220_.07.0900b12: 提而有退轉。舍利子言。如汝所説實無有法。
T0220_.07.0900b13: 亦無有情可於菩提説有退轉。若爾何故佛
T0220_.07.0900b14: 説三種住菩薩乘。但應説一。又不應立三乘
T0220_.07.0900b15: 有異。唯應有一正等覺乘。時滿慈子便白具
T0220_.07.0900b16: 壽舍利子言。應問善現。爲許有一菩薩乘不。
T0220_.07.0900b17: 然後可難應無三乘建立差別。唯應有一正
T0220_.07.0900b18: 等覺。乘時舍利子問善現言。爲許有一菩薩
T0220_.07.0900b19: 乘不。善現報言。眞如頗有三種菩薩及三乘
T0220_.07.0900b20: 耶。舍利子言。不也善現。眞如頗有一菩薩乘
T0220_.07.0900b21: 一佛乘不。舍利子言。不也善現。眞如頗有一
T0220_.07.0900b22: 法可見名一菩薩及一乘耶。舍利子言。不也
T0220_.07.0900b23: 善現。時具壽善現謂舍利子言。若一切法諦
T0220_.07.0900b24: 故住故。都無所有皆不可得。菩薩三乘亦復
T0220_.07.0900b25: 如是。如何可責有一有三。若諸菩薩聞説眞
T0220_.07.0900b26: 如無差別相。不驚不怖亦不沈沒。是諸菩薩
T0220_.07.0900b27: 疾證菩提定無退轉。爾時世尊讃善現曰。善
T0220_.07.0900b28: 哉善哉。汝今乃能爲諸菩薩善説法要。汝之
T0220_.07.0900b29: 所説承佛威神。一切如來隨喜汝説。若諸菩
T0220_.07.0900c01: 薩於法眞如無差別相深生信解。聞説如是
T0220_.07.0900c02: 諸法眞如。不驚不怖亦不沈沒。是諸菩薩疾
T0220_.07.0900c03: 證無上正等菩提定無退轉。時舍利子便白
T0220_.07.0900c04: 佛言。若諸菩薩成就此法。定證無上正等覺
T0220_.07.0900c05: 耶。爾時佛告舍利子言。如是如是。是諸菩薩
T0220_.07.0900c06: 決定不墮聲聞等地。爾時善現便白佛言。若
T0220_.07.0900c07: 諸菩薩欲證菩提。應云何住。應云何學。佛告
T0220_.07.0900c08: 善現。若諸菩薩欲證菩提。於諸有情應平等
T0220_.07.0900c09: 住。謂於彼類應起等心。慈心。悲心。喜心。捨
T0220_.07.0900c10: 心。不異心。謙下心。利益心。安樂心。無瞋惱
T0220_.07.0900c11: 心。如父母心。亦以此心應與其語。善現當知。
T0220_.07.0900c12: 若諸菩薩欲證菩提。應如是住應如是學
T0220_.07.0900c13: 第五分不退品第十六
T0220_.07.0900c14: 爾時善現便白佛言。我等當以何行状相。知
T0220_.07.0900c15: 是不退轉菩薩摩訶薩。佛告善現。若諸菩薩
T0220_.07.0900c16: 能如實知異生聲聞獨覺菩薩及如來地。雖説
T0220_.07.0900c17: 有異而於諸法眞如性中。無變異無分別皆
T0220_.07.0900c18: 無二無二分。是諸菩薩雖實悟入諸法眞如。
T0220_.07.0900c19: 而於眞如無所分別雖聞眞如與一切法無二
T0220_.07.0900c20: 無別而無疑滯。雖聞諸法種種異相而於其
T0220_.07.0900c21: 中無所執著。是諸菩薩終不輕爾而發語言。
T0220_.07.0900c22: 諸有所説皆引義利。終不觀他好惡長短。平
T0220_.07.0900c23: 等憐愍而爲説法。若諸菩薩成就如是諸行
T0220_.07.0900c24: 状相。定於無上正等菩提不復退轉。復次善
T0220_.07.0900c25: 現。是諸菩薩不觀外道沙門梵志形相言説。
T0220_.07.0900c26: 謂彼於法實知實見。或能施設正見法門。無
T0220_.07.0900c27: 有是處。終不禮敬外道天神。亦不供養而求
T0220_.07.0900c28: 勝福。復次善現。是諸菩薩不墮惡趣不受女
T0220_.07.0900c29: 身。亦不生於卑賤種族。除爲度脱彼有情類
T0220_.07.0901a01: 示同類生方便攝受。復次善現。是諸菩薩常
T0220_.07.0901a02: 樂受行十善業道。亦能方便勸他受行。乃至
T0220_.07.0901a03: 夢中亦無所犯。復次善現。是諸菩薩諸所受
T0220_.07.0901a04: 持思惟讀誦種種經典令極通利。皆爲利樂
T0220_.07.0901a05: 一切有情。恒作是念。我以此法爲諸有情宣
T0220_.07.0901a06: 説開示。當令一切法願滿足。復持如是法施
T0220_.07.0901a07: 善根。與諸有情平等共有迴向所求一切智
T0220_.07.0901a08: 智。復次善現。是諸菩薩於佛所説甚深法門
T0220_.07.0901a09: 決定不生疑惑猶豫亦不迷悶歡喜信受。諸
T0220_.07.0901a10: 所發言法爲饒益。知量而説。言詞柔軟寢寐
T0220_.07.0901a11: 輕少煩惱不行。入出往來心不迷謬。恒時安
T0220_.07.0901a12: 住正念正知。進止威儀亦復如是。諸所遊履
T0220_.07.0901a13: 必觀其地。安詳繋念正視而行。運動語言常
T0220_.07.0901a14: 無卒暴。諸所受用臥具衣服皆常香潔無諸
T0220_.07.0901a15: 臭穢。亦無垢膩蟣虱等蟲。恒樂清閑常無疾
T0220_.07.0901a16: 病。身中無有八萬戸蟲。所以者何。是諸菩薩
T0220_.07.0901a17: 善根増上出過世間。如如善根。漸漸増長。如
T0220_.07.0901a18: 是如是身心清淨。爾時善現便白佛言。是菩
T0220_.07.0901a19: 薩心云何清淨。佛告善現。是諸菩薩如如善
T0220_.07.0901a20: 根漸漸増長。如是如是心中一切諂曲矯誑
T0220_.07.0901a21: 皆永不行。由此因縁。一切煩惱及餘不善皆
T0220_.07.0901a22: 永息滅。亦超聲聞及獨覺地。疾趣無上正等
T0220_.07.0901a23: 菩提。由此應知心常清淨。復次善現。是諸菩
T0220_.07.0901a24: 薩不重利養不徇名譽。心離嫉慳身無愆失。
T0220_.07.0901a25: 聞甚深法心不迷謬。智慧深固恭敬信受。隨
T0220_.07.0901a26: 所聽聞皆能會入甚深般若波羅蜜多。諸所
T0220_.07.0901a27: 造作世間事業。亦依般若波羅蜜多方便善
T0220_.07.0901a28: 巧會入法性。不見一事出法性者。設有不與
T0220_.07.0901a29: 法性相應。亦能方便會入般若波羅蜜多甚
T0220_.07.0901b01: 深理趣。由斯不見出法性者。復次善現。是諸
T0220_.07.0901b02: 菩薩設有惡魔現前化作八大地獄。一一獄
T0220_.07.0901b03: 中化作無量百千菩薩。皆被猛焔交徹燒然。
T0220_.07.0901b04: 告菩薩言。此諸菩薩皆由受得不退轉記。故
T0220_.07.0901b05: 墮如是大地獄中。恒受如斯猛利大苦。汝等
T0220_.07.0901b06: 既受不退轉記。當如此類受斯大苦。是故汝
T0220_.07.0901b07: 等應疾捨棄大菩提心。可脱斯苦當生天上或
T0220_.07.0901b08: 生人中。富貴自在受諸快樂。時諸菩薩見聞
T0220_.07.0901b09: 此事。其心不動亦不驚疑但作是念。若諸菩
T0220_.07.0901b10: 薩已受菩提不退轉記。更墮惡趣受諸苦惱如
T0220_.07.0901b11: 愚異生。必無是處。今見聞者定是惡魔所作
T0220_.07.0901b12: 所説皆非實有。復次善現。是諸菩薩設有惡
T0220_.07.0901b13: 魔作沙門像。來至其所説如是言。汝先所聞
T0220_.07.0901b14: 受持讀誦甚深般若波羅蜜多相應經典皆是
T0220_.07.0901b15: 邪説。應疾捨棄勿謂爲眞。汝等若能速疾捨
T0220_.07.0901b16: 棄。我當教汝眞淨佛法。令汝速證無上菩提。
T0220_.07.0901b17: 汝先所聞非眞佛語。是文頌者虚誑撰集。我
T0220_.07.0901b18: 之所説是眞佛語。善現當知。若諸菩薩聞如
T0220_.07.0901b19: 是語心動驚疑。應知未受不退轉記。若諸菩
T0220_.07.0901b20: 薩聞如是語心不驚疑。但隨無作無相無生
T0220_.07.0901b21: 法性而住。應知已受不退轉記。是諸菩薩諸
T0220_.07.0901b22: 有所作。不信他語不隨他教而便動轉。如阿
T0220_.07.0901b23: 羅漢諸有所爲。不信他語現證法性無惑無
T0220_.07.0901b24: 疑。一切惡魔不能傾動。不退菩薩亦復如是。
T0220_.07.0901b25: 一切聲聞獨覺外道諸惡魔等不能破壞令於
T0220_.07.0901b26: 菩提而生退屈。復次善現。是諸菩薩設有惡
T0220_.07.0901b27: 魔來詣其所。詐現親友作如是言。汝等所行
T0220_.07.0901b28: 是生死法非菩提行。汝等今應修盡苦道。速
T0220_.07.0901b29: 盡衆苦得般涅槃。現在苦身尚應厭捨。況更
T0220_.07.0901c01: 樂受當來苦身。宜自審思捨先所信。是諸菩
T0220_.07.0901c02: 薩聞彼語時心不驚疑。但作是念。如是説者
T0220_.07.0901c03: 定是惡魔。時彼惡魔復語菩薩。欲聞菩薩無
T0220_.07.0901c04: 益行耶。謂諸菩薩經如殑伽沙數大劫。以無
T0220_.07.0901c05: 量種上妙供具供養諸佛。復於殑伽沙等佛
T0220_.07.0901c06: 所修無量種難行梵行。親近承事如殑伽沙
T0220_.07.0901c07: 諸佛世尊。請問無量無邊菩薩所應修道。云
T0220_.07.0901c08: 何應住。云何應行。云何應學。諸菩薩道。殑伽
T0220_.07.0901c09: 沙等諸佛世尊。如所請問次第爲説。彼諸菩
T0220_.07.0901c10: 薩如教而住。如教而行。如教而學。經無量劫
T0220_.07.0901c11: 尚不能證所求無上正等菩提。況今汝等可
T0220_.07.0901c12: 能證得。是時菩薩雖聞其言。而心不動亦無
T0220_.07.0901c13: 疑惑。時彼惡魔復於是處。化作無量苾芻形
T0220_.07.0901c14: 像。告菩薩曰。此諸苾芻皆於過去。經無數劫
T0220_.07.0901c15: 修無量種難行梵行。而不能得無上菩提。今
T0220_.07.0901c16: 皆退住阿羅漢果。云何汝等能證菩提。是諸
T0220_.07.0901c17: 菩薩見聞此已即作是念。定是惡魔爲擾亂
T0220_.07.0901c18: 我作如是事。定無菩薩修行般若波羅蜜多。
T0220_.07.0901c19: 至圓滿位不證無上正等菩提。退住聲聞獨覺
T0220_.07.0901c20: 等地。復作是念。若諸菩薩如佛所説修菩提
T0220_.07.0901c21: 行不證無上正等菩提。必無是處。當知今者
T0220_.07.0901c22: 所見所聞。定是惡魔所作所説。復次善現。是
T0220_.07.0901c23: 諸菩薩設有惡魔作苾芻像。來至其所作如
T0220_.07.0901c24: 是言。一切智智與虚空等。無性爲性自相本
T0220_.07.0901c25: 空。諸法亦然都無所有。此中無法可名能證。
T0220_.07.0901c26: 亦無有法可名所證。證處證時及由此證皆
T0220_.07.0901c27: 不可得。既一切法與虚空等。無性爲性自相
T0220_.07.0901c28: 本空。汝等何縁唐受勤苦。求證無上正等菩
T0220_.07.0901c29: 提。汝先所聞諸菩薩衆。應求無上正等菩提。
T0220_.07.0902a01: 皆是魔説非眞佛語。汝等應捨大菩提心。勿
T0220_.07.0902a02: 妄爲他虚受勤苦。是諸菩薩聞彼語時。能如
T0220_.07.0902a03: 實知是惡魔事欲退敗我大菩提心。我今更
T0220_.07.0902a04: 應堅固其心。不應信受惡魔所説。復次善
T0220_.07.0902a05: 現。是諸菩薩若欲調心入四靜慮。隨意能入
T0220_.07.0902a06: 遊觀自在。爲度有情還生欲界。雖生欲界而
T0220_.07.0902a07: 不染欲。亦不退失所修靜慮。復次善現。是諸
T0220_.07.0902a08: 菩薩不貴名聲不著稱譽。於有情類無恚恨
T0220_.07.0902a09: 心。常欲令其得勝利樂。往來入出無散亂心。
T0220_.07.0902a10: 進止威儀恒住正念。爲有情故雖處居家。而
T0220_.07.0902a11: 於其中不生貪著。雖現受欲而常厭怖。如渉
T0220_.07.0902a12: 險路心恒驚恐。雖有所食惶懼不安。但念何
T0220_.07.0902a13: 時出斯險難。雖現受用種種珍財。而於其中
T0220_.07.0902a14: 不起貪愛。不以邪命非法自活。寧自殞歿不
T0220_.07.0902a15: 損於人。所以者何。是諸菩薩行深般若波羅
T0220_.07.0902a16: 蜜多。是人中尊。人中善士。人中龍象。人中蓮
T0220_.07.0902a17: 華。人中調御。人中勇健。本爲利樂一切有
T0220_.07.0902a18: 情。現處居家方便饒益。豈爲自活侵損於人。
T0220_.07.0902a19: 所以者何。是諸菩薩甚深般若波羅蜜多方
T0220_.07.0902a20: 便善巧力所持故。復次善現。是諸菩薩有執
T0220_.07.0902a21: 金剛藥叉神主。常隨左右密爲守護。不爲一
T0220_.07.0902a22: 切人非人等邪魅威力損害身心。由此因縁
T0220_.07.0902a23: 是諸菩薩乃至無上正等菩提。身意泰然常
T0220_.07.0902a24: 不狂亂具丈夫相諸根圓滿心行調善恒修淨
T0220_.07.0902a25: 命。不行幻術占相吉凶。呪禁鬼神合和湯藥。
T0220_.07.0902a26: 誘誑卑夫結好貴人。侮慠聖賢親昵男女。不
T0220_.07.0902a27: 爲名利自讃毀他。不以染心瞻顧戲笑。戒見
T0220_.07.0902a28: 清淨志性淳質。復次善現。是諸菩薩於諸世
T0220_.07.0902a29: 間文章伎藝。雖得善巧而不愛著。達一切法
T0220_.07.0902b01: 不可得故。皆雜穢語邪命攝故。於諸世俗外
T0220_.07.0902b02: 道書論。雖亦善知而不樂著。達一切法本性
T0220_.07.0902b03: 空故。又諸世俗外道書論。所説理事多有増
T0220_.07.0902b04: 減。於菩薩道非隨順故。復次善現。是諸菩薩
T0220_.07.0902b05: 復有所餘諸行状相。吾當爲汝分別解説。謂
T0220_.07.0902b06: 彼菩薩行深般若波羅蜜多。達諸法空不樂觀
T0220_.07.0902b07: 察論説衆事。王事賊事軍事戰事。城邑聚落
T0220_.07.0902b08: 象馬車乘。衣服飮食臥具華香。男女好醜園
T0220_.07.0902b09: 林池沼山海等事。不樂觀察論説藥叉羅刹
T0220_.07.0902b10: 娑等諸鬼神事。不樂觀察論説街衢市肆樓
T0220_.07.0902b11: 閣商賈等事。不樂觀察論説歌舞伎樂俳優
T0220_.07.0902b12: 戲謔等事。不樂觀察論説洲渚般栰橋梁珠
T0220_.07.0902b13: 寶等事。不樂觀察論説星辰寒熱風雨吉凶
T0220_.07.0902b14: 等事。不樂觀察論説種種法義相違文頌等
T0220_.07.0902b15: 事。不樂觀察論説異生獨覺聲聞相應之事。
T0220_.07.0902b16: 但樂觀察論説般若波羅蜜多相應之事。是
T0220_.07.0902b17: 諸菩薩常不遠離甚深般若波羅蜜多相應作
T0220_.07.0902b18: 意。常不遠離一切智心。不好乖違樂和諍訟。
T0220_.07.0902b19: 常希正法不愛非法。恒慕善友不樂惡友。好
T0220_.07.0902b20: 出法言離非法言。樂見如來欣出家衆。十方
T0220_.07.0902b21: 國土有佛世尊。宣説法要願往生彼。親近供
T0220_.07.0902b22: 養聽聞正法。是諸菩薩多從欲界色界天歿。
T0220_.07.0902b23: 生贍部洲中國人趣。善於伎藝呪術經書地
T0220_.07.0902b24: 理天文及諸法義。或生邊地大國大城。與
T0220_.07.0902b25: 諸有情作大饒益。復次善現。是諸菩薩終不
T0220_.07.0902b26: 自疑。我爲退轉爲不退轉。於自地法亦不生
T0220_.07.0902b27: 疑爲有爲無。於諸魔事善能覺了。如預流者
T0220_.07.0902b28: 於自地法終不生疑。設有惡魔種種惑亂不
T0220_.07.0902b29: 能傾動。如有造作無間業者。彼無間心恒常
T0220_.07.0902c01: 隨逐。乃至命盡不能捨離。設起餘心不能遮
T0220_.07.0902c02: 伏。此諸菩薩亦復如是。不退轉心恒常隨逐。
T0220_.07.0902c03: 安住菩薩不退轉地。世間天人阿素洛等。不
T0220_.07.0902c04: 能動壞自所得法。於諸魔業若能覺知。所證
T0220_.07.0902c05: 法中常無疑惑。雖生他世亦不發起聲聞獨
T0220_.07.0902c06: 覺相應之心。亦不自疑我於來世能證無上
T0220_.07.0902c07: 佛菩提。不安住自地不隨他縁。於自地法無
T0220_.07.0902c08: 能壞者。所以者何。是諸菩薩成就無動無退
T0220_.07.0902c09: 轉智。一切惡縁不能傾動。其心堅固踰於金
T0220_.07.0902c10: 剛。設有惡魔作佛形像。來至其所作如是言。
T0220_.07.0902c11: 汝今應求阿羅漢果。永盡諸漏入般涅槃。汝
T0220_.07.0902c12: 未堪受大菩提記。亦未證得無生法忍。汝今
T0220_.07.0902c13: 未有不退轉地諸行状相。如來不應授汝無上
T0220_.07.0902c14: 大菩提記。是諸菩薩聞彼語時。心無變動亦
T0220_.07.0902c15: 不退沒無驚無怖。但作是念。此定惡魔或魔
T0220_.07.0902c16: 眷屬。化作佛像來至我所。作如是説若眞佛
T0220_.07.0902c17: 説不應有異。若諸菩薩聞彼語時。能作如是
T0220_.07.0902c18: 觀察憶念。定是惡魔化爲佛像。令我遠離甚
T0220_.07.0902c19: 深般若。令我棄捨無上菩提。是故不應隨彼
T0220_.07.0902c20: 所説。時魔驚怖即便隱沒。是諸菩薩定已安
T0220_.07.0902c21: 住不退轉地。過去諸佛久已授彼大菩提記
T0220_.07.0902c22: 所以者何。是諸菩薩具不退地諸行状相。故
T0220_.07.0902c23: 能覺知惡魔事業。令彼隱沒更不復現。復次
T0220_.07.0902c24: 善現。是諸菩薩攝護正法不惜身命。況餘珍
T0220_.07.0902c25: 財朋友眷屬。爲護正法勇猛精進。恒作是念。
T0220_.07.0902c26: 如是正法即是諸佛清淨法身。一切如來恭敬
T0220_.07.0902c27: 供養。我今攝護如是正法。即爲攝護諸佛法
T0220_.07.0902c28: 身。復作是念。如是正法通屬三世諸佛世尊。
T0220_.07.0902c29: 我亦墮在未來佛數。佛已授我大菩提記。諸
T0220_.07.0903a01: 佛正法即我所有。我今即爲護自正法。我未
T0220_.07.0903a02: 來世得作佛時。亦爲有情宣説此法。是諸菩
T0220_.07.0903a03: 薩見斯義利。攝護如來所説正法。不惜身命
T0220_.07.0903a04: 親屬珍財。乃至菩提常無懈倦。復次善現。是
T0220_.07.0903a05: 諸菩薩聞佛説法無惑無疑。聞已受持常不
T0220_.07.0903a06: 忘失。爾時善現。便白佛言。是諸菩薩但聞佛
T0220_.07.0903a07: 語。無惑無疑常不忘失。爲聞菩薩及聲聞等
T0220_.07.0903a08: 所説正法亦能如是。佛告善現。是諸菩薩普
T0220_.07.0903a09: 聞一切有情言音文字義理皆能通達。無惑
T0220_.07.0903a10: 無疑常不忘失。所以者何。是諸菩薩於諸法
T0220_.07.0903a11: 中得無生忍。已善通達諸法實性。聞皆耳順
T0220_.07.0903a12: 並無疑惑。又得聞持陀羅尼故。常能憶念終
T0220_.07.0903a13: 不忘失。善現當知。是爲不退轉菩薩摩訶薩
T0220_.07.0903a14: 諸行状相
T0220_.07.0903a15: 第五分貪行品第十七之一
T0220_.07.0903a16: 爾時善現便白佛言。希有世尊。是諸菩薩成
T0220_.07.0903a17: 就如是大功徳聚。世尊。能如殑伽沙劫説不
T0220_.07.0903a18: 退轉諸行状相。唯願如來應正等覺。復爲宣
T0220_.07.0903a19: 説甚深般若波羅蜜多相應義處。令諸菩薩
T0220_.07.0903a20: 安住其中。修菩提行疾得圓滿。佛告善現。善
T0220_.07.0903a21: 哉善哉。汝今乃能問如是事。諦聽諦聽當爲
T0220_.07.0903a22: 汝説。善現當知。甚深般若波羅蜜多相應義
T0220_.07.0903a23: 處。謂空無相無願無作無生無滅。非有寂靜
T0220_.07.0903a24: 離染涅槃増語所顯。具壽善現復白佛言。爲
T0220_.07.0903a25: 但此法名深般若波羅蜜多相應義處。爲一
T0220_.07.0903a26: 切法皆得名爲甚深般若波羅蜜多相應義
T0220_.07.0903a27: 處。佛告善現。餘一切法亦得名爲甚深般若
T0220_.07.0903a28: 波羅蜜多相應義處。所以者何。謂一切色受
T0220_.07.0903a29: 想行識亦名甚深。善現云何。色乃至識亦名
T0220_.07.0903b01: 甚深。謂眞如甚深故色乃至識亦名甚深。復
T0220_.07.0903b02: 次善現。若處無色名色甚深。廣説乃至若處
T0220_.07.0903b03: 無識名識甚深。爾時善現復白佛言。希有世
T0220_.07.0903b04: 尊。微妙方便遮遣五蘊顯示涅槃。佛告善現。
T0220_.07.0903b05: 如是如是。若諸菩薩能於如是甚深般若波
T0220_.07.0903b06: 羅蜜多相應義處審諦觀察。作如是念。我今
T0220_.07.0903b07: 應如甚深般若波羅蜜多所教而住。我今應
T0220_.07.0903b08: 如甚深般若波羅蜜多所説而學。是諸菩薩
T0220_.07.0903b09: 由能如此依深般若波羅蜜多相應義處。審
T0220_.07.0903b10: 諦觀察精進修行。乃至一日所獲福聚無量
T0220_.07.0903b11: 無邊。如貪行人復多尋伺。與他美女共爲邀
T0220_.07.0903b12: 契。彼女限礙不獲赴期。此人欲心熾盛流注。
T0220_.07.0903b13: 善現。於意云何。其人欲心於何處轉。世尊。此
T0220_.07.0903b14: 人欲心於女處轉。謂作是念。彼何當來共會
T0220_.07.0903b15: 於此歡娯戲樂。善現。於意云何。其人晝夜幾
T0220_.07.0903b16: 欲念生。世尊。此人晝夜欲念甚多。佛告善現。
T0220_.07.0903b17: 若諸菩薩依深般若波羅蜜多相應義處審諦
T0220_.07.0903b18: 觀察精進修行。乃至一日所超生死流轉劫
T0220_.07.0903b19: 數。與貪行人經一晝夜所起欲念其數量等。
T0220_.07.0903b20: 善現當知。是諸菩薩隨依如是甚深般若波
T0220_.07.0903b21: 羅蜜多相應義處。審諦觀察精進修行。隨能
T0220_.07.0903b22: 解脱能礙無上正等菩提所有過失。是故菩
T0220_.07.0903b23: 薩依深般若波羅蜜多相應義處。審諦觀察
T0220_.07.0903b24: 精進修行無懈倦者。疾證無上正等菩提。善
T0220_.07.0903b25: 現當知。若諸菩薩依深般若波羅蜜多相應
T0220_.07.0903b26: 義處。審諦觀察精勤修行。經一晝夜所獲功
T0220_.07.0903b27: 徳。勝諸菩薩離深般若波羅蜜多。經如殑伽
T0220_.07.0903b28: 沙數大劫布施功徳無量無邊。復次善現。若
T0220_.07.0903b29: 諸菩薩依深般若波羅蜜多相應義處。審諦
T0220_.07.0903c01: 觀察精進修行。經一晝夜所獲功徳。勝諸菩
T0220_.07.0903c02: 薩離深般若波羅蜜多。經如殑伽沙數大劫。
T0220_.07.0903c03: 以諸供具供養預流一來不還應果獨覺菩
T0220_.07.0903c04: 薩如來。布施功徳無量無邊。復次善現。若諸
T0220_.07.0903c05: 菩薩依深般若波羅蜜多所説而住。經一晝
T0220_.07.0903c06: 夜精勤修學布施淨戒安忍精進靜慮般若所
T0220_.07.0903c07: 獲功徳。勝諸菩薩離深般若波羅蜜多。經如
T0220_.07.0903c08: 殑伽沙數大劫精勤修學布施淨戒安忍精進
T0220_.07.0903c09: 靜慮般若所獲功徳無量無邊。復次善現。若
T0220_.07.0903c10: 諸菩薩依深般若波羅蜜多。所説而住。經一
T0220_.07.0903c11: 晝夜以微妙法施諸有情所獲功徳。勝諸菩
T0220_.07.0903c12: 薩離深般若波羅蜜多。經如殑伽沙數大劫。
T0220_.07.0903c13: 以微妙法施諸有情所獲功徳無量無邊。復
T0220_.07.0903c14: 次善現。若諸菩薩依深般若波羅蜜多所説
T0220_.07.0903c15: 而住。經一晝夜修三十七菩提分法及餘善
T0220_.07.0903c16: 根所獲功徳。勝諸菩薩離深般若波羅蜜多。
T0220_.07.0903c17: 經如殑伽沙數大劫修三十七菩提分法及餘
T0220_.07.0903c18: 善根所獲功徳無量無邊。復次善現。若諸菩
T0220_.07.0903c19: 薩依深般若波羅蜜多所説而住。經一晝夜
T0220_.07.0903c20: 修行種種財施法施。住空閑處繋念思惟。先
T0220_.07.0903c21: 所修行種種福業。迴向無上正等菩提所獲
T0220_.07.0903c22: 功徳。勝諸菩薩離深般若波羅蜜多。經如殑
T0220_.07.0903c23: 伽沙數大劫。修行種種財施法施。住空閑處
T0220_.07.0903c24: 繋念思惟。先所修行種種福業。迴向無上正
T0220_.07.0903c25: 等菩提所獲功徳無量無邊。復次善現。若諸
T0220_.07.0903c26: 菩薩依深般若波羅蜜多所説而住。經一晝
T0220_.07.0903c27: 夜普縁三世佛及弟子功徳善根。和合稱量
T0220_.07.0903c28: 現前隨喜。迴向無上正等菩提所獲功徳。勝
T0220_.07.0903c29: 諸菩薩離深般若波羅蜜多。經如殑伽沙數
T0220_.07.0904a01: 大劫。普縁三世佛及弟子功徳善根。和合稱
T0220_.07.0904a02: 量現前隨喜。迴向無上正等菩提所獲功徳
T0220_.07.0904a03: 無量無邊。爾時善現便白佛言。如來常説諸
T0220_.07.0904a04: 行皆是分別所作都非實有。以何因縁此諸
T0220_.07.0904a05: 菩薩所獲功徳無量無邊。佛告善現。是諸菩
T0220_.07.0904a06: 薩行深般若波羅蜜多。亦常觀察所作善事。
T0220_.07.0904a07: 空無所有虚妄不實。如如觀察所作善事。空
T0220_.07.0904a08: 無所有虚妄不實。如是如是便能不離甚深
T0220_.07.0904a09: 般若波羅蜜多。如如不離甚深般若波羅蜜
T0220_.07.0904a10: 多。如是如是所獲功徳無量無邊。具壽善現
T0220_.07.0904a11: 便白佛言。無量無邊義有何別。佛告善現。言
T0220_.07.0904a12: 無量者謂於此中其量永息。言無邊者謂於
T0220_.07.0904a13: 是處數不可盡。具壽善現復白佛言。頗有因
T0220_.07.0904a14: 縁色乃至識亦無量無邊耶。佛告善現。亦有
T0220_.07.0904a15: 因縁色乃至識無量無邊。具壽善現復白佛
T0220_.07.0904a16: 言。何因縁故色乃至識無量無邊。佛告善現。
T0220_.07.0904a17: 色乃至識皆性空故無量無邊。具壽善現復
T0220_.07.0904a18: 白佛言。爲但色受想行識空。爲一切法皆悉
T0220_.07.0904a19: 空耶。佛告善現。我説諸法無不皆空。具壽善
T0220_.07.0904a20: 現復白佛言。無量無邊是何増語。佛告善現。
T0220_.07.0904a21: 無量無邊是空無相無願増語。具壽善現復
T0220_.07.0904a22: 白佛言。無量無邊爲但是空無相無願。爲更
T0220_.07.0904a23: 有餘義耶。佛告善現。於意云何。我豈不説一
T0220_.07.0904a24: 切法門無不皆空。善現答言。如來常説一切
T0220_.07.0904a25: 法門無不皆空。佛告善現。空即無盡。空即無
T0220_.07.0904a26: 量。空即無邊。空即餘義。是故善現。一切法門
T0220_.07.0904a27: 雖有種種言説差別而義無異。善現當知。諸
T0220_.07.0904a28: 法空理皆不可説。如來方便説爲無盡。或説
T0220_.07.0904a29: 無量或説無邊。或説爲空或説無相。或説無
T0220_.07.0904b01: 願或説無作。或説無生或説無滅。或説非有
T0220_.07.0904b02: 或説寂靜。或説離染或説涅槃。諸如是等無
T0220_.07.0904b03: 量法門義實無異。皆是如來方便演説。爾時
T0220_.07.0904b04: 善現便白佛言。希有世尊。方便善巧諸法實
T0220_.07.0904b05: 性皆不可説。而爲有情方便顯示。如我解佛
T0220_.07.0904b06: 所説義者。諸法實性皆不可説。佛告善現。如
T0220_.07.0904b07: 是如是。所以者何。一切法性皆畢竟空。無能
T0220_.07.0904b08: 宣説畢竟空者。具壽善現復白佛言。不可説
T0220_.07.0904b09: 義有増減不。佛告善現。不可説義無増無減。
T0220_.07.0904b10: 具壽善現復白佛言。若不可説義無増無減
T0220_.07.0904b11: 者。即應布施乃至般若波羅蜜多亦無増減。
T0220_.07.0904b12: 若此六種波羅蜜多亦無増減。云何菩薩以無
T0220_.07.0904b13: 増減波羅蜜多。求證無上正等菩提。能近無
T0220_.07.0904b14: 上正等菩提。若諸菩薩増減六種波羅蜜多。
T0220_.07.0904b15: 便不能近無上菩提。佛告善現。如是如是。不
T0220_.07.0904b16: 可説義波羅蜜多皆無増減。然諸菩薩行深
T0220_.07.0904b17: 般若波羅蜜多方便善巧不作是念。如是六
T0220_.07.0904b18: 種波羅蜜多有増有減。但作是念。唯有名
T0220_.07.0904b19: 想。謂爲布施乃至般若波羅蜜多。是諸菩薩
T0220_.07.0904b20: 修行布施乃至般若波羅蜜多。持此六種倶
T0220_.07.0904b21: 行作意。并依此起心及善根。與諸有情平等
T0220_.07.0904b22: 共有迴向無上正等菩提。如佛無上正等菩
T0220_.07.0904b23: 提。微妙甚深而起迴向。由此迴向方便善巧
T0220_.07.0904b24: 増上勢力。能證無上正等菩提。爾時善現便
T0220_.07.0904b25: 白佛言。何謂無上正等菩提。佛告善現。諸法
T0220_.07.0904b26: 眞如是謂無上正等菩提。善現當知。諸法眞
T0220_.07.0904b27: 如無増減故。諸佛無上正等菩提亦無増減。
T0220_.07.0904b28: 若諸菩薩數多安住如是眞如相應作意。便
T0220_.07.0904b29: 近無上正等菩提。如是善現。不可説義雖無
T0220_.07.0904c01: 増減。而不退失眞如作意波羅蜜多雖無増
T0220_.07.0904c02: 減。而不退失所求無上正等菩提。若諸菩薩
T0220_.07.0904c03: 安住如是眞如作意。修行六種波羅蜜多。便
T0220_.07.0904c04: 近無上正等菩提。具壽善現便白佛言。是諸
T0220_.07.0904c05: 菩薩爲初心起能近菩提。爲後心起能近菩
T0220_.07.0904c06: 提。若初心起能近菩提。初心起時後心未起
T0220_.07.0904c07: 無和合義。若後心起能近菩提。後心起時前
T0220_.07.0904c08: 心已滅無和合義。如是前後心心所法。進退
T0220_.07.0904c09: 推徴無和合義。如何可得積集善根。若諸善
T0220_.07.0904c10: 根不可積集。云何菩薩能近菩提。佛告善現。
T0220_.07.0904c11: 於意云何。如燃燈時爲初焔能燋炷。爲後焔
T0220_.07.0904c12: 能燋炷。善現答言。如我意解非初焔能燋炷
T0220_.07.0904c13: 亦不離初焔。非後焔能燋炷亦不離後焔。佛
T0220_.07.0904c14: 告善現。於意云何。炷爲燋不。善現答言。世
T0220_.07.0904c15: 間現見其炷實燋。佛告善現。菩薩亦爾。非初
T0220_.07.0904c16: 心起能近菩提亦不離初心。非後心起能近
T0220_.07.0904c17: 菩提亦不離後心。而諸菩薩行深般若波羅
T0220_.07.0904c18: 蜜多方便善巧。令諸善根増長圓滿能近菩
T0220_.07.0904c19: 提。具壽善現便白佛言。如是縁起理趣甚深。
T0220_.07.0904c20: 非即前後諸心起故能近菩提。非離前後諸
T0220_.07.0904c21: 心起故能近菩提。而諸菩薩能近菩提。佛告
T0220_.07.0904c22: 善現。於意云何。若心滅已更可生不。善現對
T0220_.07.0904c23: 曰。不也世尊。是心已滅不可更生。於意云何。
T0220_.07.0904c24: 若心已生有滅法不。如是世尊。若心已生定
T0220_.07.0904c25: 有滅法。於意云何。有滅法心非當滅不。不也
T0220_.07.0904c26: 世尊。有滅法心決定當滅。於意云何。無滅法
T0220_.07.0904c27: 心爲可生不。不也世尊。無滅法心無可生義。
T0220_.07.0904c28: 於意云何。無生法心爲可滅不。不也世尊。無
T0220_.07.0904c29: 生法心無可滅義。於意云何。無生滅法心爲
T0220_.07.0905a01: 可生滅不。不也世尊。無生滅法心無可生滅
T0220_.07.0905a02: 義。於意云何。若法已滅更可滅不。不也世尊。
T0220_.07.0905a03: 若法已滅不可更滅。於意云何。若法已生更
T0220_.07.0905a04: 可生不。不也世尊。若法已生不可更生。於意
T0220_.07.0905a05: 云何。諸法實性有生滅不。不也世尊。諸法實
T0220_.07.0905a06: 性無生無滅。於意云何。心住爲如心眞如不。
T0220_.07.0905a07: 如是世尊。如心眞如心如是住。於意云何。若
T0220_.07.0905a08: 心住如眞如是心爲如眞如實際性常住不。
T0220_.07.0905a09: 不也世尊。是心非如眞如實際其性常住。於
T0220_.07.0905a10: 意云何。諸法眞如極甚深不。如是世尊。諸
T0220_.07.0905a11: 法眞如極爲甚深。於意云何。即眞如是心不。
T0220_.07.0905a12: 不也世尊。於意云何。離眞如有心不。不也世
T0220_.07.0905a13: 尊。於意云何。即心是眞如不。不也世尊。於
T0220_.07.0905a14: 意云何。離心有眞如不。不也世尊。於意云
T0220_.07.0905a15: 何。眞如爲能見眞如不。不也世尊。於意云
T0220_.07.0905a16: 何。汝爲見有實眞如不。不也世尊。於意云何。
T0220_.07.0905a17: 若諸菩薩能如是行。是行深般若波羅蜜多
T0220_.07.0905a18: 不。如是世尊。若諸菩薩能如是行。是行深般
T0220_.07.0905a19: 若波羅蜜多
T0220_.07.0905a20: 大般若波羅蜜多經卷第五百六十二
T0220_.07.0905a21:
T0220_.07.0905a22:
T0220_.07.0905a23:大般若波羅蜜多經卷第五百六
T0220_.07.0905a24: 十三
T0220_.07.0905a25: ＊三藏法師玄奘奉 詔譯
T0220_.07.0905a26: 第五分貪行品第十七之二
T0220_.07.0905a27: 佛告善現。若諸菩薩能如是行爲行何處。善
T0220_.07.0905a28: 現白言。若諸菩薩能如是行都無行處。所以
T0220_.07.0905a29: 者何。諸現行法皆不轉故。佛告善現。若諸菩
T0220_.07.0905b01: 薩行深般若波羅蜜多。爲行何義諦。善現
T0220_.07.0905b02: 白言。若諸菩薩行深般若波羅蜜多。行勝義
T0220_.07.0905b03: 諦。佛告善現。於意云何。若諸菩薩行勝義諦。
T0220_.07.0905b04: 於勝義諦爲取相不。善現對曰。不也世尊。佛
T0220_.07.0905b05: 告善現。於意云何。是諸菩薩於勝義諦。雖不
T0220_.07.0905b06: 取相而行相不。善現對曰。不也世尊。佛告善
T0220_.07.0905b07: 現。於意云何。是諸菩薩於勝義諦既不行相
T0220_.07.0905b08: 爲壞相不。善現對曰。不也世尊。佛告善現。於
T0220_.07.0905b09: 意云何。是諸菩薩於勝義諦雖不壞相而遣
T0220_.07.0905b10: 相不。善現對曰。不也世尊。佛告善現。是諸菩
T0220_.07.0905b11: 薩於勝義相若不壞遣。云何能斷取相想耶。
T0220_.07.0905b12: 善現白言。是諸菩薩不作是念。我今壞相遣
T0220_.07.0905b13: 相斷想亦未修學斷想之道。若諸菩薩精進
T0220_.07.0905b14: 修行斷想道者未具佛法。應墮聲聞或獨覺
T0220_.07.0905b15: 地。是諸菩薩方便善巧。雖於諸相及取相想。
T0220_.07.0905b16: 深知過失而不壞遣。速斷此想證於無相。何
T0220_.07.0905b17: 以故。一切佛法未圓滿故。佛告善現。如是如
T0220_.07.0905b18: 是。時舍利子語善現言。若諸菩薩夢中修行
T0220_.07.0905b19: 三解脱門。於深般若波羅蜜多有増益不。若
T0220_.07.0905b20: 諸菩薩覺時修行三解脱門。於深般若波羅
T0220_.07.0905b21: 蜜多既有増益。彼夢中修亦應増益。何以故。
T0220_.07.0905b22: 佛説夢覺無差別故。善現報言。若諸菩薩覺
T0220_.07.0905b23: 時修行甚深般若波羅蜜多。既名安住甚深
T0220_.07.0905b24: 般若波羅蜜多。是諸菩薩夢中修行甚深般
T0220_.07.0905b25: 若波羅蜜多。亦名安住甚深般若波羅蜜多
T0220_.07.0905b26: 三解脱門。於深般若波羅蜜多能爲増益亦
T0220_.07.0905b27: 復如是。若夢若覺義無別故。舍利子言。夢中
T0220_.07.0905b28: 造業有増益不。佛説諸法不實如夢故。於夢
T0220_.07.0905b29: 中所造諸業應無増益。要至覺時憶想分別
T0220_.07.0905c01: 乃有増益。善現報曰。若諸有情夢斷他命。未
T0220_.07.0905c02: 至覺位憶想分別便自慶幸。彼所造業不増
T0220_.07.0905c03: 益耶。舍利子言。無所縁事若思若業信不得
T0220_.07.0905c04: 生。要有所縁思業方起。夢中思業縁何而生
T0220_.07.0905c05: 善現報言。如是如是。若夢若覺無所縁事思
T0220_.07.0905c06: 業不生。要有所縁思業方起。何以故。舍利子。
T0220_.07.0905c07: 要於見聞覺知諸相有覺慧轉。由斯起染或
T0220_.07.0905c08: 復起淨。若無見聞覺知諸相。無覺慧轉亦無
T0220_.07.0905c09: 染淨。由此故知若夢若覺。有所縁事思業乃
T0220_.07.0905c10: 生。若無所縁思業不起。時舍利子問善現言。
T0220_.07.0905c11: 佛説所縁皆離自性。如何可説有所縁事思
T0220_.07.0905c12: 業乃生。若無所縁思業不起。善現答言。雖諸
T0220_.07.0905c13: 思業及所縁事皆離自性。而由自心取相分
T0220_.07.0905c14: 別。世俗施設説有所縁起諸思業。非此所縁
T0220_.07.0905c15: 離心別有。時舍利子問善現言。若諸菩薩夢
T0220_.07.0905c16: 中行施。施已迴向無上菩提。是諸菩薩爲實
T0220_.07.0905c17: 以施迴向無上佛菩提不。善現報言。慈氏菩
T0220_.07.0905c18: 薩久已受得大菩提記。宜可請問定當爲答。
T0220_.07.0905c19: 時舍利子如善現言。恭敬請問慈氏菩薩。時
T0220_.07.0905c20: 慈氏菩薩語舍利子言。何等名爲慈氏菩薩。
T0220_.07.0905c21: 而謂能答尊者所問。爲色耶爲受想行識耶。
T0220_.07.0905c22: 爲色空耶。爲受想行識空耶。且色非慈氏
T0220_.07.0905c23: 菩薩。亦不能答尊者所問。受想行識非慈氏
T0220_.07.0905c24: 菩薩。亦不能答尊者所問。色空非慈氏菩薩。
T0220_.07.0905c25: 亦不能答尊者所問。受想行識空非慈氏菩
T0220_.07.0905c26: 薩。亦不能答尊者所問。我都不見有法可名
T0220_.07.0905c27: 慈氏菩薩。亦都不見有法能答。有法所答
T0220_.07.0905c28: 答處答時及由此答皆亦不見。我都不見有
T0220_.07.0905c29: 法能記有法所記記處記時及由此記皆亦不
T0220_.07.0900a02:
T0220_.07.0900a03:
T0220_.07.0900a04: 十二
T0220_.07.0900a05: ＊三藏法師玄奘奉 詔譯
T0220_.07.0900a06: 第五分如來品第十五之二
T0220_.07.0900a07: 爾時欲界梵世天子。恭敬合掌倶白佛言。如
T0220_.07.0900a08: 是般若波羅蜜多。最爲甚深極難信解。諸佛
T0220_.07.0900a09: 無上正等菩提。亦最甚深極難信得。爾時佛
T0220_.07.0900a10: 告諸天子言。如是如是。如汝所説。具壽善現
T0220_.07.0900a11: 便白佛言。如我解佛所説義者。無上菩提非
T0220_.07.0900a12: 難信得。何以故。以一切法畢竟空故。空中無
T0220_.07.0900a13: 法信證餘法。所以者何。以一切法自性皆空。
T0220_.07.0900a14: 若爲永斷如是法故説如是法。此法亦空。由
T0220_.07.0900a15: 此因縁。於佛無上正等菩提。能證所證能知
T0220_.07.0900a16: 所知一切空寂。是故無上正等菩提。非難信
T0220_.07.0900a17: 解非難證得。以一切法無不皆空。如是信知
T0220_.07.0900a18: 便證得故。佛告善現。無上菩提能信證者不
T0220_.07.0900a19: 可得故。無上菩提非實有故。無積集故説難
T0220_.07.0900a20: 信得。時舍利子語善現言。以一切法畢竟空
T0220_.07.0900a21: 故。無上菩提極難信得。所以者何。以一切法
T0220_.07.0900a22: 都無自性皆如虚空。譬如虚空不作是念。我
T0220_.07.0900a23: 當信得無上菩提。諸法亦爾。是故無上正等
T0220_.07.0900a24: 菩提極難信得。復次善現。若佛菩提非難信
T0220_.07.0900a25: 得。則不應有如殑伽沙諸菩薩衆發趣無上正
T0220_.07.0900a26: 等菩提後還退轉。故佛菩提極難信得。善現
T0220_.07.0900a27: 對曰。於意云何。色於菩提有退轉不。舍利子
T0220_.07.0900a28: 言。不也善現。受想行識於菩提有退轉不。舍
T0220_.07.0900a29: 利子言。不也善現。離色有法於菩提有退轉
T0220_.07.0900b01: 不。舍利言子。不也善現。離受想行識有法於
T0220_.07.0900b02: 菩提有退轉不。舍利子言。不也善現。色眞如
T0220_.07.0900b03: 於菩提有退轉不。舍利子言。不也善現。受想
T0220_.07.0900b04: 行識眞如於菩提有退轉不。舍利子言。不也
T0220_.07.0900b05: 善現。離色眞如有法於菩提有退轉不。舍利
T0220_.07.0900b06: 子言。不也善現。離受想行識眞如有法於菩
T0220_.07.0900b07: 提有退轉不。舍利子言。不也善現。眞如於菩
T0220_.07.0900b08: 提有退轉不。舍利子言。不也善現。離眞如於
T0220_.07.0900b09: 菩提有退轉不。舍利子言。不也善現。時具壽
T0220_.07.0900b10: 善現謂舍利子言。若一切法諦故住故。都無
T0220_.07.0900b11: 所有皆不可得。説何等法可於無上正等菩
T0220_.07.0900b12: 提而有退轉。舍利子言。如汝所説實無有法。
T0220_.07.0900b13: 亦無有情可於菩提説有退轉。若爾何故佛
T0220_.07.0900b14: 説三種住菩薩乘。但應説一。又不應立三乘
T0220_.07.0900b15: 有異。唯應有一正等覺乘。時滿慈子便白具
T0220_.07.0900b16: 壽舍利子言。應問善現。爲許有一菩薩乘不。
T0220_.07.0900b17: 然後可難應無三乘建立差別。唯應有一正
T0220_.07.0900b18: 等覺。乘時舍利子問善現言。爲許有一菩薩
T0220_.07.0900b19: 乘不。善現報言。眞如頗有三種菩薩及三乘
T0220_.07.0900b20: 耶。舍利子言。不也善現。眞如頗有一菩薩乘
T0220_.07.0900b21: 一佛乘不。舍利子言。不也善現。眞如頗有一
T0220_.07.0900b22: 法可見名一菩薩及一乘耶。舍利子言。不也
T0220_.07.0900b23: 善現。時具壽善現謂舍利子言。若一切法諦
T0220_.07.0900b24: 故住故。都無所有皆不可得。菩薩三乘亦復
T0220_.07.0900b25: 如是。如何可責有一有三。若諸菩薩聞説眞
T0220_.07.0900b26: 如無差別相。不驚不怖亦不沈沒。是諸菩薩
T0220_.07.0900b27: 疾證菩提定無退轉。爾時世尊讃善現曰。善
T0220_.07.0900b28: 哉善哉。汝今乃能爲諸菩薩善説法要。汝之
T0220_.07.0900b29: 所説承佛威神。一切如來隨喜汝説。若諸菩
T0220_.07.0900c01: 薩於法眞如無差別相深生信解。聞説如是
T0220_.07.0900c02: 諸法眞如。不驚不怖亦不沈沒。是諸菩薩疾
T0220_.07.0900c03: 證無上正等菩提定無退轉。時舍利子便白
T0220_.07.0900c04: 佛言。若諸菩薩成就此法。定證無上正等覺
T0220_.07.0900c05: 耶。爾時佛告舍利子言。如是如是。是諸菩薩
T0220_.07.0900c06: 決定不墮聲聞等地。爾時善現便白佛言。若
T0220_.07.0900c07: 諸菩薩欲證菩提。應云何住。應云何學。佛告
T0220_.07.0900c08: 善現。若諸菩薩欲證菩提。於諸有情應平等
T0220_.07.0900c09: 住。謂於彼類應起等心。慈心。悲心。喜心。捨
T0220_.07.0900c10: 心。不異心。謙下心。利益心。安樂心。無瞋惱
T0220_.07.0900c11: 心。如父母心。亦以此心應與其語。善現當知。
T0220_.07.0900c12: 若諸菩薩欲證菩提。應如是住應如是學
T0220_.07.0900c13: 第五分不退品第十六
T0220_.07.0900c14: 爾時善現便白佛言。我等當以何行状相。知
T0220_.07.0900c15: 是不退轉菩薩摩訶薩。佛告善現。若諸菩薩
T0220_.07.0900c16: 能如實知異生聲聞獨覺菩薩及如來地。雖説
T0220_.07.0900c17: 有異而於諸法眞如性中。無變異無分別皆
T0220_.07.0900c18: 無二無二分。是諸菩薩雖實悟入諸法眞如。
T0220_.07.0900c19: 而於眞如無所分別雖聞眞如與一切法無二
T0220_.07.0900c20: 無別而無疑滯。雖聞諸法種種異相而於其
T0220_.07.0900c21: 中無所執著。是諸菩薩終不輕爾而發語言。
T0220_.07.0900c22: 諸有所説皆引義利。終不觀他好惡長短。平
T0220_.07.0900c23: 等憐愍而爲説法。若諸菩薩成就如是諸行
T0220_.07.0900c24: 状相。定於無上正等菩提不復退轉。復次善
T0220_.07.0900c25: 現。是諸菩薩不觀外道沙門梵志形相言説。
T0220_.07.0900c26: 謂彼於法實知實見。或能施設正見法門。無
T0220_.07.0900c27: 有是處。終不禮敬外道天神。亦不供養而求
T0220_.07.0900c28: 勝福。復次善現。是諸菩薩不墮惡趣不受女
T0220_.07.0900c29: 身。亦不生於卑賤種族。除爲度脱彼有情類
T0220_.07.0901a01: 示同類生方便攝受。復次善現。是諸菩薩常
T0220_.07.0901a02: 樂受行十善業道。亦能方便勸他受行。乃至
T0220_.07.0901a03: 夢中亦無所犯。復次善現。是諸菩薩諸所受
T0220_.07.0901a04: 持思惟讀誦種種經典令極通利。皆爲利樂
T0220_.07.0901a05: 一切有情。恒作是念。我以此法爲諸有情宣
T0220_.07.0901a06: 説開示。當令一切法願滿足。復持如是法施
T0220_.07.0901a07: 善根。與諸有情平等共有迴向所求一切智
T0220_.07.0901a08: 智。復次善現。是諸菩薩於佛所説甚深法門
T0220_.07.0901a09: 決定不生疑惑猶豫亦不迷悶歡喜信受。諸
T0220_.07.0901a10: 所發言法爲饒益。知量而説。言詞柔軟寢寐
T0220_.07.0901a11: 輕少煩惱不行。入出往來心不迷謬。恒時安
T0220_.07.0901a12: 住正念正知。進止威儀亦復如是。諸所遊履
T0220_.07.0901a13: 必觀其地。安詳繋念正視而行。運動語言常
T0220_.07.0901a14: 無卒暴。諸所受用臥具衣服皆常香潔無諸
T0220_.07.0901a15: 臭穢。亦無垢膩蟣虱等蟲。恒樂清閑常無疾
T0220_.07.0901a16: 病。身中無有八萬戸蟲。所以者何。是諸菩薩
T0220_.07.0901a17: 善根増上出過世間。如如善根。漸漸増長。如
T0220_.07.0901a18: 是如是身心清淨。爾時善現便白佛言。是菩
T0220_.07.0901a19: 薩心云何清淨。佛告善現。是諸菩薩如如善
T0220_.07.0901a20: 根漸漸増長。如是如是心中一切諂曲矯誑
T0220_.07.0901a21: 皆永不行。由此因縁。一切煩惱及餘不善皆
T0220_.07.0901a22: 永息滅。亦超聲聞及獨覺地。疾趣無上正等
T0220_.07.0901a23: 菩提。由此應知心常清淨。復次善現。是諸菩
T0220_.07.0901a24: 薩不重利養不徇名譽。心離嫉慳身無愆失。
T0220_.07.0901a25: 聞甚深法心不迷謬。智慧深固恭敬信受。隨
T0220_.07.0901a26: 所聽聞皆能會入甚深般若波羅蜜多。諸所
T0220_.07.0901a27: 造作世間事業。亦依般若波羅蜜多方便善
T0220_.07.0901a28: 巧會入法性。不見一事出法性者。設有不與
T0220_.07.0901a29: 法性相應。亦能方便會入般若波羅蜜多甚
T0220_.07.0901b01: 深理趣。由斯不見出法性者。復次善現。是諸
T0220_.07.0901b02: 菩薩設有惡魔現前化作八大地獄。一一獄
T0220_.07.0901b03: 中化作無量百千菩薩。皆被猛焔交徹燒然。
T0220_.07.0901b04: 告菩薩言。此諸菩薩皆由受得不退轉記。故
T0220_.07.0901b05: 墮如是大地獄中。恒受如斯猛利大苦。汝等
T0220_.07.0901b06: 既受不退轉記。當如此類受斯大苦。是故汝
T0220_.07.0901b07: 等應疾捨棄大菩提心。可脱斯苦當生天上或
T0220_.07.0901b08: 生人中。富貴自在受諸快樂。時諸菩薩見聞
T0220_.07.0901b09: 此事。其心不動亦不驚疑但作是念。若諸菩
T0220_.07.0901b10: 薩已受菩提不退轉記。更墮惡趣受諸苦惱如
T0220_.07.0901b11: 愚異生。必無是處。今見聞者定是惡魔所作
T0220_.07.0901b12: 所説皆非實有。復次善現。是諸菩薩設有惡
T0220_.07.0901b13: 魔作沙門像。來至其所説如是言。汝先所聞
T0220_.07.0901b14: 受持讀誦甚深般若波羅蜜多相應經典皆是
T0220_.07.0901b15: 邪説。應疾捨棄勿謂爲眞。汝等若能速疾捨
T0220_.07.0901b16: 棄。我當教汝眞淨佛法。令汝速證無上菩提。
T0220_.07.0901b17: 汝先所聞非眞佛語。是文頌者虚誑撰集。我
T0220_.07.0901b18: 之所説是眞佛語。善現當知。若諸菩薩聞如
T0220_.07.0901b19: 是語心動驚疑。應知未受不退轉記。若諸菩
T0220_.07.0901b20: 薩聞如是語心不驚疑。但隨無作無相無生
T0220_.07.0901b21: 法性而住。應知已受不退轉記。是諸菩薩諸
T0220_.07.0901b22: 有所作。不信他語不隨他教而便動轉。如阿
T0220_.07.0901b23: 羅漢諸有所爲。不信他語現證法性無惑無
T0220_.07.0901b24: 疑。一切惡魔不能傾動。不退菩薩亦復如是。
T0220_.07.0901b25: 一切聲聞獨覺外道諸惡魔等不能破壞令於
T0220_.07.0901b26: 菩提而生退屈。復次善現。是諸菩薩設有惡
T0220_.07.0901b27: 魔來詣其所。詐現親友作如是言。汝等所行
T0220_.07.0901b28: 是生死法非菩提行。汝等今應修盡苦道。速
T0220_.07.0901b29: 盡衆苦得般涅槃。現在苦身尚應厭捨。況更
T0220_.07.0901c01: 樂受當來苦身。宜自審思捨先所信。是諸菩
T0220_.07.0901c02: 薩聞彼語時心不驚疑。但作是念。如是説者
T0220_.07.0901c03: 定是惡魔。時彼惡魔復語菩薩。欲聞菩薩無
T0220_.07.0901c04: 益行耶。謂諸菩薩經如殑伽沙數大劫。以無
T0220_.07.0901c05: 量種上妙供具供養諸佛。復於殑伽沙等佛
T0220_.07.0901c06: 所修無量種難行梵行。親近承事如殑伽沙
T0220_.07.0901c07: 諸佛世尊。請問無量無邊菩薩所應修道。云
T0220_.07.0901c08: 何應住。云何應行。云何應學。諸菩薩道。殑伽
T0220_.07.0901c09: 沙等諸佛世尊。如所請問次第爲説。彼諸菩
T0220_.07.0901c10: 薩如教而住。如教而行。如教而學。經無量劫
T0220_.07.0901c11: 尚不能證所求無上正等菩提。況今汝等可
T0220_.07.0901c12: 能證得。是時菩薩雖聞其言。而心不動亦無
T0220_.07.0901c13: 疑惑。時彼惡魔復於是處。化作無量苾芻形
T0220_.07.0901c14: 像。告菩薩曰。此諸苾芻皆於過去。經無數劫
T0220_.07.0901c15: 修無量種難行梵行。而不能得無上菩提。今
T0220_.07.0901c16: 皆退住阿羅漢果。云何汝等能證菩提。是諸
T0220_.07.0901c17: 菩薩見聞此已即作是念。定是惡魔爲擾亂
T0220_.07.0901c18: 我作如是事。定無菩薩修行般若波羅蜜多。
T0220_.07.0901c19: 至圓滿位不證無上正等菩提。退住聲聞獨覺
T0220_.07.0901c20: 等地。復作是念。若諸菩薩如佛所説修菩提
T0220_.07.0901c21: 行不證無上正等菩提。必無是處。當知今者
T0220_.07.0901c22: 所見所聞。定是惡魔所作所説。復次善現。是
T0220_.07.0901c23: 諸菩薩設有惡魔作苾芻像。來至其所作如
T0220_.07.0901c24: 是言。一切智智與虚空等。無性爲性自相本
T0220_.07.0901c25: 空。諸法亦然都無所有。此中無法可名能證。
T0220_.07.0901c26: 亦無有法可名所證。證處證時及由此證皆
T0220_.07.0901c27: 不可得。既一切法與虚空等。無性爲性自相
T0220_.07.0901c28: 本空。汝等何縁唐受勤苦。求證無上正等菩
T0220_.07.0901c29: 提。汝先所聞諸菩薩衆。應求無上正等菩提。
T0220_.07.0902a01: 皆是魔説非眞佛語。汝等應捨大菩提心。勿
T0220_.07.0902a02: 妄爲他虚受勤苦。是諸菩薩聞彼語時。能如
T0220_.07.0902a03: 實知是惡魔事欲退敗我大菩提心。我今更
T0220_.07.0902a04: 應堅固其心。不應信受惡魔所説。復次善
T0220_.07.0902a05: 現。是諸菩薩若欲調心入四靜慮。隨意能入
T0220_.07.0902a06: 遊觀自在。爲度有情還生欲界。雖生欲界而
T0220_.07.0902a07: 不染欲。亦不退失所修靜慮。復次善現。是諸
T0220_.07.0902a08: 菩薩不貴名聲不著稱譽。於有情類無恚恨
T0220_.07.0902a09: 心。常欲令其得勝利樂。往來入出無散亂心。
T0220_.07.0902a10: 進止威儀恒住正念。爲有情故雖處居家。而
T0220_.07.0902a11: 於其中不生貪著。雖現受欲而常厭怖。如渉
T0220_.07.0902a12: 險路心恒驚恐。雖有所食惶懼不安。但念何
T0220_.07.0902a13: 時出斯險難。雖現受用種種珍財。而於其中
T0220_.07.0902a14: 不起貪愛。不以邪命非法自活。寧自殞歿不
T0220_.07.0902a15: 損於人。所以者何。是諸菩薩行深般若波羅
T0220_.07.0902a16: 蜜多。是人中尊。人中善士。人中龍象。人中蓮
T0220_.07.0902a17: 華。人中調御。人中勇健。本爲利樂一切有
T0220_.07.0902a18: 情。現處居家方便饒益。豈爲自活侵損於人。
T0220_.07.0902a19: 所以者何。是諸菩薩甚深般若波羅蜜多方
T0220_.07.0902a20: 便善巧力所持故。復次善現。是諸菩薩有執
T0220_.07.0902a21: 金剛藥叉神主。常隨左右密爲守護。不爲一
T0220_.07.0902a22: 切人非人等邪魅威力損害身心。由此因縁
T0220_.07.0902a23: 是諸菩薩乃至無上正等菩提。身意泰然常
T0220_.07.0902a24: 不狂亂具丈夫相諸根圓滿心行調善恒修淨
T0220_.07.0902a25: 命。不行幻術占相吉凶。呪禁鬼神合和湯藥。
T0220_.07.0902a26: 誘誑卑夫結好貴人。侮慠聖賢親昵男女。不
T0220_.07.0902a27: 爲名利自讃毀他。不以染心瞻顧戲笑。戒見
T0220_.07.0902a28: 清淨志性淳質。復次善現。是諸菩薩於諸世
T0220_.07.0902a29: 間文章伎藝。雖得善巧而不愛著。達一切法
T0220_.07.0902b01: 不可得故。皆雜穢語邪命攝故。於諸世俗外
T0220_.07.0902b02: 道書論。雖亦善知而不樂著。達一切法本性
T0220_.07.0902b03: 空故。又諸世俗外道書論。所説理事多有増
T0220_.07.0902b04: 減。於菩薩道非隨順故。復次善現。是諸菩薩
T0220_.07.0902b05: 復有所餘諸行状相。吾當爲汝分別解説。謂
T0220_.07.0902b06: 彼菩薩行深般若波羅蜜多。達諸法空不樂觀
T0220_.07.0902b07: 察論説衆事。王事賊事軍事戰事。城邑聚落
T0220_.07.0902b08: 象馬車乘。衣服飮食臥具華香。男女好醜園
T0220_.07.0902b09: 林池沼山海等事。不樂觀察論説藥叉羅刹
T0220_.07.0902b10: 娑等諸鬼神事。不樂觀察論説街衢市肆樓
T0220_.07.0902b11: 閣商賈等事。不樂觀察論説歌舞伎樂俳優
T0220_.07.0902b12: 戲謔等事。不樂觀察論説洲渚般栰橋梁珠
T0220_.07.0902b13: 寶等事。不樂觀察論説星辰寒熱風雨吉凶
T0220_.07.0902b14: 等事。不樂觀察論説種種法義相違文頌等
T0220_.07.0902b15: 事。不樂觀察論説異生獨覺聲聞相應之事。
T0220_.07.0902b16: 但樂觀察論説般若波羅蜜多相應之事。是
T0220_.07.0902b17: 諸菩薩常不遠離甚深般若波羅蜜多相應作
T0220_.07.0902b18: 意。常不遠離一切智心。不好乖違樂和諍訟。
T0220_.07.0902b19: 常希正法不愛非法。恒慕善友不樂惡友。好
T0220_.07.0902b20: 出法言離非法言。樂見如來欣出家衆。十方
T0220_.07.0902b21: 國土有佛世尊。宣説法要願往生彼。親近供
T0220_.07.0902b22: 養聽聞正法。是諸菩薩多從欲界色界天歿。
T0220_.07.0902b23: 生贍部洲中國人趣。善於伎藝呪術經書地
T0220_.07.0902b24: 理天文及諸法義。或生邊地大國大城。與
T0220_.07.0902b25: 諸有情作大饒益。復次善現。是諸菩薩終不
T0220_.07.0902b26: 自疑。我爲退轉爲不退轉。於自地法亦不生
T0220_.07.0902b27: 疑爲有爲無。於諸魔事善能覺了。如預流者
T0220_.07.0902b28: 於自地法終不生疑。設有惡魔種種惑亂不
T0220_.07.0902b29: 能傾動。如有造作無間業者。彼無間心恒常
T0220_.07.0902c01: 隨逐。乃至命盡不能捨離。設起餘心不能遮
T0220_.07.0902c02: 伏。此諸菩薩亦復如是。不退轉心恒常隨逐。
T0220_.07.0902c03: 安住菩薩不退轉地。世間天人阿素洛等。不
T0220_.07.0902c04: 能動壞自所得法。於諸魔業若能覺知。所證
T0220_.07.0902c05: 法中常無疑惑。雖生他世亦不發起聲聞獨
T0220_.07.0902c06: 覺相應之心。亦不自疑我於來世能證無上
T0220_.07.0902c07: 佛菩提。不安住自地不隨他縁。於自地法無
T0220_.07.0902c08: 能壞者。所以者何。是諸菩薩成就無動無退
T0220_.07.0902c09: 轉智。一切惡縁不能傾動。其心堅固踰於金
T0220_.07.0902c10: 剛。設有惡魔作佛形像。來至其所作如是言。
T0220_.07.0902c11: 汝今應求阿羅漢果。永盡諸漏入般涅槃。汝
T0220_.07.0902c12: 未堪受大菩提記。亦未證得無生法忍。汝今
T0220_.07.0902c13: 未有不退轉地諸行状相。如來不應授汝無上
T0220_.07.0902c14: 大菩提記。是諸菩薩聞彼語時。心無變動亦
T0220_.07.0902c15: 不退沒無驚無怖。但作是念。此定惡魔或魔
T0220_.07.0902c16: 眷屬。化作佛像來至我所。作如是説若眞佛
T0220_.07.0902c17: 説不應有異。若諸菩薩聞彼語時。能作如是
T0220_.07.0902c18: 觀察憶念。定是惡魔化爲佛像。令我遠離甚
T0220_.07.0902c19: 深般若。令我棄捨無上菩提。是故不應隨彼
T0220_.07.0902c20: 所説。時魔驚怖即便隱沒。是諸菩薩定已安
T0220_.07.0902c21: 住不退轉地。過去諸佛久已授彼大菩提記
T0220_.07.0902c22: 所以者何。是諸菩薩具不退地諸行状相。故
T0220_.07.0902c23: 能覺知惡魔事業。令彼隱沒更不復現。復次
T0220_.07.0902c24: 善現。是諸菩薩攝護正法不惜身命。況餘珍
T0220_.07.0902c25: 財朋友眷屬。爲護正法勇猛精進。恒作是念。
T0220_.07.0902c26: 如是正法即是諸佛清淨法身。一切如來恭敬
T0220_.07.0902c27: 供養。我今攝護如是正法。即爲攝護諸佛法
T0220_.07.0902c28: 身。復作是念。如是正法通屬三世諸佛世尊。
T0220_.07.0902c29: 我亦墮在未來佛數。佛已授我大菩提記。諸
T0220_.07.0903a01: 佛正法即我所有。我今即爲護自正法。我未
T0220_.07.0903a02: 來世得作佛時。亦爲有情宣説此法。是諸菩
T0220_.07.0903a03: 薩見斯義利。攝護如來所説正法。不惜身命
T0220_.07.0903a04: 親屬珍財。乃至菩提常無懈倦。復次善現。是
T0220_.07.0903a05: 諸菩薩聞佛説法無惑無疑。聞已受持常不
T0220_.07.0903a06: 忘失。爾時善現。便白佛言。是諸菩薩但聞佛
T0220_.07.0903a07: 語。無惑無疑常不忘失。爲聞菩薩及聲聞等
T0220_.07.0903a08: 所説正法亦能如是。佛告善現。是諸菩薩普
T0220_.07.0903a09: 聞一切有情言音文字義理皆能通達。無惑
T0220_.07.0903a10: 無疑常不忘失。所以者何。是諸菩薩於諸法
T0220_.07.0903a11: 中得無生忍。已善通達諸法實性。聞皆耳順
T0220_.07.0903a12: 並無疑惑。又得聞持陀羅尼故。常能憶念終
T0220_.07.0903a13: 不忘失。善現當知。是爲不退轉菩薩摩訶薩
T0220_.07.0903a14: 諸行状相
T0220_.07.0903a15: 第五分貪行品第十七之一
T0220_.07.0903a16: 爾時善現便白佛言。希有世尊。是諸菩薩成
T0220_.07.0903a17: 就如是大功徳聚。世尊。能如殑伽沙劫説不
T0220_.07.0903a18: 退轉諸行状相。唯願如來應正等覺。復爲宣
T0220_.07.0903a19: 説甚深般若波羅蜜多相應義處。令諸菩薩
T0220_.07.0903a20: 安住其中。修菩提行疾得圓滿。佛告善現。善
T0220_.07.0903a21: 哉善哉。汝今乃能問如是事。諦聽諦聽當爲
T0220_.07.0903a22: 汝説。善現當知。甚深般若波羅蜜多相應義
T0220_.07.0903a23: 處。謂空無相無願無作無生無滅。非有寂靜
T0220_.07.0903a24: 離染涅槃増語所顯。具壽善現復白佛言。爲
T0220_.07.0903a25: 但此法名深般若波羅蜜多相應義處。爲一
T0220_.07.0903a26: 切法皆得名爲甚深般若波羅蜜多相應義
T0220_.07.0903a27: 處。佛告善現。餘一切法亦得名爲甚深般若
T0220_.07.0903a28: 波羅蜜多相應義處。所以者何。謂一切色受
T0220_.07.0903a29: 想行識亦名甚深。善現云何。色乃至識亦名
T0220_.07.0903b01: 甚深。謂眞如甚深故色乃至識亦名甚深。復
T0220_.07.0903b02: 次善現。若處無色名色甚深。廣説乃至若處
T0220_.07.0903b03: 無識名識甚深。爾時善現復白佛言。希有世
T0220_.07.0903b04: 尊。微妙方便遮遣五蘊顯示涅槃。佛告善現。
T0220_.07.0903b05: 如是如是。若諸菩薩能於如是甚深般若波
T0220_.07.0903b06: 羅蜜多相應義處審諦觀察。作如是念。我今
T0220_.07.0903b07: 應如甚深般若波羅蜜多所教而住。我今應
T0220_.07.0903b08: 如甚深般若波羅蜜多所説而學。是諸菩薩
T0220_.07.0903b09: 由能如此依深般若波羅蜜多相應義處。審
T0220_.07.0903b10: 諦觀察精進修行。乃至一日所獲福聚無量
T0220_.07.0903b11: 無邊。如貪行人復多尋伺。與他美女共爲邀
T0220_.07.0903b12: 契。彼女限礙不獲赴期。此人欲心熾盛流注。
T0220_.07.0903b13: 善現。於意云何。其人欲心於何處轉。世尊。此
T0220_.07.0903b14: 人欲心於女處轉。謂作是念。彼何當來共會
T0220_.07.0903b15: 於此歡娯戲樂。善現。於意云何。其人晝夜幾
T0220_.07.0903b16: 欲念生。世尊。此人晝夜欲念甚多。佛告善現。
T0220_.07.0903b17: 若諸菩薩依深般若波羅蜜多相應義處審諦
T0220_.07.0903b18: 觀察精進修行。乃至一日所超生死流轉劫
T0220_.07.0903b19: 數。與貪行人經一晝夜所起欲念其數量等。
T0220_.07.0903b20: 善現當知。是諸菩薩隨依如是甚深般若波
T0220_.07.0903b21: 羅蜜多相應義處。審諦觀察精進修行。隨能
T0220_.07.0903b22: 解脱能礙無上正等菩提所有過失。是故菩
T0220_.07.0903b23: 薩依深般若波羅蜜多相應義處。審諦觀察
T0220_.07.0903b24: 精進修行無懈倦者。疾證無上正等菩提。善
T0220_.07.0903b25: 現當知。若諸菩薩依深般若波羅蜜多相應
T0220_.07.0903b26: 義處。審諦觀察精勤修行。經一晝夜所獲功
T0220_.07.0903b27: 徳。勝諸菩薩離深般若波羅蜜多。經如殑伽
T0220_.07.0903b28: 沙數大劫布施功徳無量無邊。復次善現。若
T0220_.07.0903b29: 諸菩薩依深般若波羅蜜多相應義處。審諦
T0220_.07.0903c01: 觀察精進修行。經一晝夜所獲功徳。勝諸菩
T0220_.07.0903c02: 薩離深般若波羅蜜多。經如殑伽沙數大劫。
T0220_.07.0903c03: 以諸供具供養預流一來不還應果獨覺菩
T0220_.07.0903c04: 薩如來。布施功徳無量無邊。復次善現。若諸
T0220_.07.0903c05: 菩薩依深般若波羅蜜多所説而住。經一晝
T0220_.07.0903c06: 夜精勤修學布施淨戒安忍精進靜慮般若所
T0220_.07.0903c07: 獲功徳。勝諸菩薩離深般若波羅蜜多。經如
T0220_.07.0903c08: 殑伽沙數大劫精勤修學布施淨戒安忍精進
T0220_.07.0903c09: 靜慮般若所獲功徳無量無邊。復次善現。若
T0220_.07.0903c10: 諸菩薩依深般若波羅蜜多。所説而住。經一
T0220_.07.0903c11: 晝夜以微妙法施諸有情所獲功徳。勝諸菩
T0220_.07.0903c12: 薩離深般若波羅蜜多。經如殑伽沙數大劫。
T0220_.07.0903c13: 以微妙法施諸有情所獲功徳無量無邊。復
T0220_.07.0903c14: 次善現。若諸菩薩依深般若波羅蜜多所説
T0220_.07.0903c15: 而住。經一晝夜修三十七菩提分法及餘善
T0220_.07.0903c16: 根所獲功徳。勝諸菩薩離深般若波羅蜜多。
T0220_.07.0903c17: 經如殑伽沙數大劫修三十七菩提分法及餘
T0220_.07.0903c18: 善根所獲功徳無量無邊。復次善現。若諸菩
T0220_.07.0903c19: 薩依深般若波羅蜜多所説而住。經一晝夜
T0220_.07.0903c20: 修行種種財施法施。住空閑處繋念思惟。先
T0220_.07.0903c21: 所修行種種福業。迴向無上正等菩提所獲
T0220_.07.0903c22: 功徳。勝諸菩薩離深般若波羅蜜多。經如殑
T0220_.07.0903c23: 伽沙數大劫。修行種種財施法施。住空閑處
T0220_.07.0903c24: 繋念思惟。先所修行種種福業。迴向無上正
T0220_.07.0903c25: 等菩提所獲功徳無量無邊。復次善現。若諸
T0220_.07.0903c26: 菩薩依深般若波羅蜜多所説而住。經一晝
T0220_.07.0903c27: 夜普縁三世佛及弟子功徳善根。和合稱量
T0220_.07.0903c28: 現前隨喜。迴向無上正等菩提所獲功徳。勝
T0220_.07.0903c29: 諸菩薩離深般若波羅蜜多。經如殑伽沙數
T0220_.07.0904a01: 大劫。普縁三世佛及弟子功徳善根。和合稱
T0220_.07.0904a02: 量現前隨喜。迴向無上正等菩提所獲功徳
T0220_.07.0904a03: 無量無邊。爾時善現便白佛言。如來常説諸
T0220_.07.0904a04: 行皆是分別所作都非實有。以何因縁此諸
T0220_.07.0904a05: 菩薩所獲功徳無量無邊。佛告善現。是諸菩
T0220_.07.0904a06: 薩行深般若波羅蜜多。亦常觀察所作善事。
T0220_.07.0904a07: 空無所有虚妄不實。如如觀察所作善事。空
T0220_.07.0904a08: 無所有虚妄不實。如是如是便能不離甚深
T0220_.07.0904a09: 般若波羅蜜多。如如不離甚深般若波羅蜜
T0220_.07.0904a10: 多。如是如是所獲功徳無量無邊。具壽善現
T0220_.07.0904a11: 便白佛言。無量無邊義有何別。佛告善現。言
T0220_.07.0904a12: 無量者謂於此中其量永息。言無邊者謂於
T0220_.07.0904a13: 是處數不可盡。具壽善現復白佛言。頗有因
T0220_.07.0904a14: 縁色乃至識亦無量無邊耶。佛告善現。亦有
T0220_.07.0904a15: 因縁色乃至識無量無邊。具壽善現復白佛
T0220_.07.0904a16: 言。何因縁故色乃至識無量無邊。佛告善現。
T0220_.07.0904a17: 色乃至識皆性空故無量無邊。具壽善現復
T0220_.07.0904a18: 白佛言。爲但色受想行識空。爲一切法皆悉
T0220_.07.0904a19: 空耶。佛告善現。我説諸法無不皆空。具壽善
T0220_.07.0904a20: 現復白佛言。無量無邊是何増語。佛告善現。
T0220_.07.0904a21: 無量無邊是空無相無願増語。具壽善現復
T0220_.07.0904a22: 白佛言。無量無邊爲但是空無相無願。爲更
T0220_.07.0904a23: 有餘義耶。佛告善現。於意云何。我豈不説一
T0220_.07.0904a24: 切法門無不皆空。善現答言。如來常説一切
T0220_.07.0904a25: 法門無不皆空。佛告善現。空即無盡。空即無
T0220_.07.0904a26: 量。空即無邊。空即餘義。是故善現。一切法門
T0220_.07.0904a27: 雖有種種言説差別而義無異。善現當知。諸
T0220_.07.0904a28: 法空理皆不可説。如來方便説爲無盡。或説
T0220_.07.0904a29: 無量或説無邊。或説爲空或説無相。或説無
T0220_.07.0904b01: 願或説無作。或説無生或説無滅。或説非有
T0220_.07.0904b02: 或説寂靜。或説離染或説涅槃。諸如是等無
T0220_.07.0904b03: 量法門義實無異。皆是如來方便演説。爾時
T0220_.07.0904b04: 善現便白佛言。希有世尊。方便善巧諸法實
T0220_.07.0904b05: 性皆不可説。而爲有情方便顯示。如我解佛
T0220_.07.0904b06: 所説義者。諸法實性皆不可説。佛告善現。如
T0220_.07.0904b07: 是如是。所以者何。一切法性皆畢竟空。無能
T0220_.07.0904b08: 宣説畢竟空者。具壽善現復白佛言。不可説
T0220_.07.0904b09: 義有増減不。佛告善現。不可説義無増無減。
T0220_.07.0904b10: 具壽善現復白佛言。若不可説義無増無減
T0220_.07.0904b11: 者。即應布施乃至般若波羅蜜多亦無増減。
T0220_.07.0904b12: 若此六種波羅蜜多亦無増減。云何菩薩以無
T0220_.07.0904b13: 増減波羅蜜多。求證無上正等菩提。能近無
T0220_.07.0904b14: 上正等菩提。若諸菩薩増減六種波羅蜜多。
T0220_.07.0904b15: 便不能近無上菩提。佛告善現。如是如是。不
T0220_.07.0904b16: 可説義波羅蜜多皆無増減。然諸菩薩行深
T0220_.07.0904b17: 般若波羅蜜多方便善巧不作是念。如是六
T0220_.07.0904b18: 種波羅蜜多有増有減。但作是念。唯有名
T0220_.07.0904b19: 想。謂爲布施乃至般若波羅蜜多。是諸菩薩
T0220_.07.0904b20: 修行布施乃至般若波羅蜜多。持此六種倶
T0220_.07.0904b21: 行作意。并依此起心及善根。與諸有情平等
T0220_.07.0904b22: 共有迴向無上正等菩提。如佛無上正等菩
T0220_.07.0904b23: 提。微妙甚深而起迴向。由此迴向方便善巧
T0220_.07.0904b24: 増上勢力。能證無上正等菩提。爾時善現便
T0220_.07.0904b25: 白佛言。何謂無上正等菩提。佛告善現。諸法
T0220_.07.0904b26: 眞如是謂無上正等菩提。善現當知。諸法眞
T0220_.07.0904b27: 如無増減故。諸佛無上正等菩提亦無増減。
T0220_.07.0904b28: 若諸菩薩數多安住如是眞如相應作意。便
T0220_.07.0904b29: 近無上正等菩提。如是善現。不可説義雖無
T0220_.07.0904c01: 増減。而不退失眞如作意波羅蜜多雖無増
T0220_.07.0904c02: 減。而不退失所求無上正等菩提。若諸菩薩
T0220_.07.0904c03: 安住如是眞如作意。修行六種波羅蜜多。便
T0220_.07.0904c04: 近無上正等菩提。具壽善現便白佛言。是諸
T0220_.07.0904c05: 菩薩爲初心起能近菩提。爲後心起能近菩
T0220_.07.0904c06: 提。若初心起能近菩提。初心起時後心未起
T0220_.07.0904c07: 無和合義。若後心起能近菩提。後心起時前
T0220_.07.0904c08: 心已滅無和合義。如是前後心心所法。進退
T0220_.07.0904c09: 推徴無和合義。如何可得積集善根。若諸善
T0220_.07.0904c10: 根不可積集。云何菩薩能近菩提。佛告善現。
T0220_.07.0904c11: 於意云何。如燃燈時爲初焔能燋炷。爲後焔
T0220_.07.0904c12: 能燋炷。善現答言。如我意解非初焔能燋炷
T0220_.07.0904c13: 亦不離初焔。非後焔能燋炷亦不離後焔。佛
T0220_.07.0904c14: 告善現。於意云何。炷爲燋不。善現答言。世
T0220_.07.0904c15: 間現見其炷實燋。佛告善現。菩薩亦爾。非初
T0220_.07.0904c16: 心起能近菩提亦不離初心。非後心起能近
T0220_.07.0904c17: 菩提亦不離後心。而諸菩薩行深般若波羅
T0220_.07.0904c18: 蜜多方便善巧。令諸善根増長圓滿能近菩
T0220_.07.0904c19: 提。具壽善現便白佛言。如是縁起理趣甚深。
T0220_.07.0904c20: 非即前後諸心起故能近菩提。非離前後諸
T0220_.07.0904c21: 心起故能近菩提。而諸菩薩能近菩提。佛告
T0220_.07.0904c22: 善現。於意云何。若心滅已更可生不。善現對
T0220_.07.0904c23: 曰。不也世尊。是心已滅不可更生。於意云何。
T0220_.07.0904c24: 若心已生有滅法不。如是世尊。若心已生定
T0220_.07.0904c25: 有滅法。於意云何。有滅法心非當滅不。不也
T0220_.07.0904c26: 世尊。有滅法心決定當滅。於意云何。無滅法
T0220_.07.0904c27: 心爲可生不。不也世尊。無滅法心無可生義。
T0220_.07.0904c28: 於意云何。無生法心爲可滅不。不也世尊。無
T0220_.07.0904c29: 生法心無可滅義。於意云何。無生滅法心爲
T0220_.07.0905a01: 可生滅不。不也世尊。無生滅法心無可生滅
T0220_.07.0905a02: 義。於意云何。若法已滅更可滅不。不也世尊。
T0220_.07.0905a03: 若法已滅不可更滅。於意云何。若法已生更
T0220_.07.0905a04: 可生不。不也世尊。若法已生不可更生。於意
T0220_.07.0905a05: 云何。諸法實性有生滅不。不也世尊。諸法實
T0220_.07.0905a06: 性無生無滅。於意云何。心住爲如心眞如不。
T0220_.07.0905a07: 如是世尊。如心眞如心如是住。於意云何。若
T0220_.07.0905a08: 心住如眞如是心爲如眞如實際性常住不。
T0220_.07.0905a09: 不也世尊。是心非如眞如實際其性常住。於
T0220_.07.0905a10: 意云何。諸法眞如極甚深不。如是世尊。諸
T0220_.07.0905a11: 法眞如極爲甚深。於意云何。即眞如是心不。
T0220_.07.0905a12: 不也世尊。於意云何。離眞如有心不。不也世
T0220_.07.0905a13: 尊。於意云何。即心是眞如不。不也世尊。於
T0220_.07.0905a14: 意云何。離心有眞如不。不也世尊。於意云
T0220_.07.0905a15: 何。眞如爲能見眞如不。不也世尊。於意云
T0220_.07.0905a16: 何。汝爲見有實眞如不。不也世尊。於意云何。
T0220_.07.0905a17: 若諸菩薩能如是行。是行深般若波羅蜜多
T0220_.07.0905a18: 不。如是世尊。若諸菩薩能如是行。是行深般
T0220_.07.0905a19: 若波羅蜜多
T0220_.07.0905a20: 大般若波羅蜜多經卷第五百六十二
T0220_.07.0905a21:
T0220_.07.0905a22:
T0220_.07.0905a23:
T0220_.07.0905a24: 十三
T0220_.07.0905a25: ＊三藏法師玄奘奉 詔譯
T0220_.07.0905a26: 第五分貪行品第十七之二
T0220_.07.0905a27: 佛告善現。若諸菩薩能如是行爲行何處。善
T0220_.07.0905a28: 現白言。若諸菩薩能如是行都無行處。所以
T0220_.07.0905a29: 者何。諸現行法皆不轉故。佛告善現。若諸菩
T0220_.07.0905b01: 薩行深般若波羅蜜多。爲行何義諦。善現
T0220_.07.0905b02: 白言。若諸菩薩行深般若波羅蜜多。行勝義
T0220_.07.0905b03: 諦。佛告善現。於意云何。若諸菩薩行勝義諦。
T0220_.07.0905b04: 於勝義諦爲取相不。善現對曰。不也世尊。佛
T0220_.07.0905b05: 告善現。於意云何。是諸菩薩於勝義諦。雖不
T0220_.07.0905b06: 取相而行相不。善現對曰。不也世尊。佛告善
T0220_.07.0905b07: 現。於意云何。是諸菩薩於勝義諦既不行相
T0220_.07.0905b08: 爲壞相不。善現對曰。不也世尊。佛告善現。於
T0220_.07.0905b09: 意云何。是諸菩薩於勝義諦雖不壞相而遣
T0220_.07.0905b10: 相不。善現對曰。不也世尊。佛告善現。是諸菩
T0220_.07.0905b11: 薩於勝義相若不壞遣。云何能斷取相想耶。
T0220_.07.0905b12: 善現白言。是諸菩薩不作是念。我今壞相遣
T0220_.07.0905b13: 相斷想亦未修學斷想之道。若諸菩薩精進
T0220_.07.0905b14: 修行斷想道者未具佛法。應墮聲聞或獨覺
T0220_.07.0905b15: 地。是諸菩薩方便善巧。雖於諸相及取相想。
T0220_.07.0905b16: 深知過失而不壞遣。速斷此想證於無相。何
T0220_.07.0905b17: 以故。一切佛法未圓滿故。佛告善現。如是如
T0220_.07.0905b18: 是。時舍利子語善現言。若諸菩薩夢中修行
T0220_.07.0905b19: 三解脱門。於深般若波羅蜜多有増益不。若
T0220_.07.0905b20: 諸菩薩覺時修行三解脱門。於深般若波羅
T0220_.07.0905b21: 蜜多既有増益。彼夢中修亦應増益。何以故。
T0220_.07.0905b22: 佛説夢覺無差別故。善現報言。若諸菩薩覺
T0220_.07.0905b23: 時修行甚深般若波羅蜜多。既名安住甚深
T0220_.07.0905b24: 般若波羅蜜多。是諸菩薩夢中修行甚深般
T0220_.07.0905b25: 若波羅蜜多。亦名安住甚深般若波羅蜜多
T0220_.07.0905b26: 三解脱門。於深般若波羅蜜多能爲増益亦
T0220_.07.0905b27: 復如是。若夢若覺義無別故。舍利子言。夢中
T0220_.07.0905b28: 造業有増益不。佛説諸法不實如夢故。於夢
T0220_.07.0905b29: 中所造諸業應無増益。要至覺時憶想分別
T0220_.07.0905c01: 乃有増益。善現報曰。若諸有情夢斷他命。未
T0220_.07.0905c02: 至覺位憶想分別便自慶幸。彼所造業不増
T0220_.07.0905c03: 益耶。舍利子言。無所縁事若思若業信不得
T0220_.07.0905c04: 生。要有所縁思業方起。夢中思業縁何而生
T0220_.07.0905c05: 善現報言。如是如是。若夢若覺無所縁事思
T0220_.07.0905c06: 業不生。要有所縁思業方起。何以故。舍利子。
T0220_.07.0905c07: 要於見聞覺知諸相有覺慧轉。由斯起染或
T0220_.07.0905c08: 復起淨。若無見聞覺知諸相。無覺慧轉亦無
T0220_.07.0905c09: 染淨。由此故知若夢若覺。有所縁事思業乃
T0220_.07.0905c10: 生。若無所縁思業不起。時舍利子問善現言。
T0220_.07.0905c11: 佛説所縁皆離自性。如何可説有所縁事思
T0220_.07.0905c12: 業乃生。若無所縁思業不起。善現答言。雖諸
T0220_.07.0905c13: 思業及所縁事皆離自性。而由自心取相分
T0220_.07.0905c14: 別。世俗施設説有所縁起諸思業。非此所縁
T0220_.07.0905c15: 離心別有。時舍利子問善現言。若諸菩薩夢
T0220_.07.0905c16: 中行施。施已迴向無上菩提。是諸菩薩爲實
T0220_.07.0905c17: 以施迴向無上佛菩提不。善現報言。慈氏菩
T0220_.07.0905c18: 薩久已受得大菩提記。宜可請問定當爲答。
T0220_.07.0905c19: 時舍利子如善現言。恭敬請問慈氏菩薩。時
T0220_.07.0905c20: 慈氏菩薩語舍利子言。何等名爲慈氏菩薩。
T0220_.07.0905c21: 而謂能答尊者所問。爲色耶爲受想行識耶。
T0220_.07.0905c22: 爲色空耶。爲受想行識空耶。且色非慈氏
T0220_.07.0905c23: 菩薩。亦不能答尊者所問。受想行識非慈氏
T0220_.07.0905c24: 菩薩。亦不能答尊者所問。色空非慈氏菩薩。
T0220_.07.0905c25: 亦不能答尊者所問。受想行識空非慈氏菩
T0220_.07.0905c26: 薩。亦不能答尊者所問。我都不見有法可名
T0220_.07.0905c27: 慈氏菩薩。亦都不見有法能答。有法所答
T0220_.07.0905c28: 答處答時及由此答皆亦不見。我都不見有
T0220_.07.0905c29: 法能記有法所記記處記時及由此記皆亦不
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