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大般若波羅蜜多經 (No. 0220_ 玄奘譯 ) in Vol. 07

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T0220_.07.0991a01: 訶達&T048396;六毘目底達&T048396;七薩馱奴掲洛訶達&T048396;
T0220_.07.0991a02: 八吠室洛末拏達&T048396;九參漫多奴跛履筏刺咀
T0220_.07.0991a03: 那達&T048396;十窶拏僧掲洛訶達&T048396;十
一		薩縛迦羅跛
T0220_.07.0991a04: 履波刺那達&T048396;十
二		莎訶十
三
T0220_.07.0991a05: 如是神呪是諸佛母。能誦持者一切罪滅。常
T0220_.07.0991a06: 見諸佛得宿住智。疾證無上正等菩提。爾時
T0220_.07.0991a07: 如來復説神呪
T0220_.07.0991a08: 納慕薄伽筏帝一鉢刺壤波囉弭多臾二咀姪
T0220_.07.0991a09: 他三室囉曳四室囉曳五室囉曳六室囉曳細七
T0220_.07.0991a10: 莎訶八
T0220_.07.0991a11: 如是神呪具大威力。能受持者業障消除。所
T0220_.07.0991a12: 聞正法總持不忘。疾證無上正等菩提。爾時
T0220_.07.0991a13: 世尊説是呪已。告金剛手菩薩等言。若諸有
T0220_.07.0991a14: 情於毎日旦。至心聽誦如是般若波羅蜜多
T0220_.07.0991a15: 甚深理趣最勝法門無間斷者。諸惡業障皆
T0220_.07.0991a16: 得消滅。諸勝喜樂常現在前。大樂金剛不空
T0220_.07.0991a17: 神呪現身必得。究竟成滿一切如來金剛祕
T0220_.07.0991a18: 密最勝成就。不久當得大執金剛及如來性。
T0220_.07.0991a19: 若有情類未多佛所植衆善根久發大願。於
T0220_.07.0991a20: 此般若波羅蜜多甚深理趣最勝法門。不能
T0220_.07.0991a21: 聽聞書寫讀誦供養恭敬思惟修習。要多佛
T0220_.07.0991a22: 所植衆善根久發大願。乃能於此甚深理趣
T0220_.07.0991a23: 最勝法門。下至聽聞一句一字。況能具足讀
T0220_.07.0991a24: 誦受持。若諸有情供養恭敬尊重讃歎八十
T0220_.07.0991a25: 殑伽沙等倶胝那&T011774;多佛。乃能具足聞此般
T0220_.07.0991a26: 若波羅蜜多甚深理趣。若地方所流行此經。
T0220_.07.0991a27: 一切天人阿素洛等。皆應供養如佛制多。有
T0220_.07.0991a28: 置此經在身或手。諸天人等皆應禮敬。若有
T0220_.07.0991a29: 情類受持此經。多倶胝劫。得宿住智常勤精
T0220_.07.0991b01: 進修諸善法。惡魔外道不能稽留。四大天王
T0220_.07.0991b02: 及餘天衆。常隨擁衞未曾暫捨。終不横死抂
T0220_.07.0991b03: 遭衰患。諸佛菩薩常共護持。令一切時善増
T0220_.07.0991b04: 惡滅。於諸佛土隨願往生。乃至菩提不墮惡
T0220_.07.0991b05: 趣。諸有情類受持此經。定獲無邊勝利功徳。
T0220_.07.0991b06: 我今略説如是少分。時薄伽梵説是經已。金
T0220_.07.0991b07: 剛手等諸大菩薩及餘天衆。聞佛所説皆大
T0220_.07.0991b08: 歡喜信受奉行
T0220_.07.0991b09: 大般若波羅蜜多經卷第五百七十八
T0220_.07.0991b10:
T0220_.07.0991b11:
T0220_.07.0991b12:
T0220_.07.0991b13: 大般若經第十一會施波羅蜜多
T0220_.07.0991b14: 分序
T0220_.07.0991b15: 　＊西明寺沙門玄則＊撰　
T0220_.07.0991b16: 蓋萬徳相照。統之者三身。萬行相資。都之者
T0220_.07.0991b17: 六度。若沖虚之六翮。伺塵之六情矣。故毎因
T0220_.07.0991b18: 別會。各彰其分焉。至如利物之基。捨著之
T0220_.07.0991b19: 漸。詳其要也。無出施乎。但施有淪昇。良資誘
T0220_.07.0991b20: 析。所以室羅復集。檀那肇唱。欲令三堅失
T0220_.07.0991b21: 守。十度成津。即當躡四誓之修期。排七空之
T0220_.07.0991b22: 祕鍵。轢二乘之直上。摧三輪以遐騖。糺以唯
T0220_.07.0991b23: 識。何國城之可依。斥以假名。豈頭目之爲我。
T0220_.07.0991b24: 推之以隨喜。則不植而自滋矣。絡之以迴
T0220_.07.0991b25: 向。則不勸而自覃矣。控之以菩提。則不遷
T0220_.07.0991b26: 而自致矣。權之以方便。則不念而自融矣。故
T0220_.07.0991b27: 不患物之少也。患夫用心之不弘不患施之
T0220_.07.0991b28: 難也。患夫忘取之不易。其有嚴心以爲淨。是
T0220_.07.0991b29: 未瑧其嚴矣。趣寂以爲眞。是未會其寂矣。又
T0220_.07.0991c01: 況名譽福樂之求。王賊水火之慮。其於致極。
T0220_.07.0991c02: 不亦彌遠。然則大覺之士。弘願所歸。其財
T0220_.07.0991c03: 施也。畢生品以充足。其法施也。罄含識而
T0220_.07.0991c04: 出離。然後忘其所以爲之。失其所以利之。洎
T0220_.07.0991c05: 乎無感矣。巍乎有成矣。惟斯文之允被。欣此
T0220_.07.0991c06: 念之方恢。雖盧至之不拔。卜商之難假。亦冀
T0220_.07.0991c07: 慈音漸染。鄙悋推移。自此而還。孰能無變。其
T0220_.07.0991c08: 文句贍溢。誨喩殷明。凡勒成五卷。非重譯
T0220_.07.0991c09: 矣
T0220_.07.0991c10:
T0220_.07.0991c11:
T0220_.07.0991c12:
T0220_.07.0991c13: 大般若波羅蜜多經卷第五百七
T0220_.07.0991c14: 十九
T0220_.07.0991c15: 　＊三藏法師玄奘奉　　詔譯　
T0220_.07.0991c16:   第十一布施波羅蜜多分之一
T0220_.07.0991c17: 如是我聞。一時薄伽梵。在室羅筏。住誓多林
T0220_.07.0991c18: 給孤獨園。與大苾芻衆千三百人倶。爾時世
T0220_.07.0991c19: 尊告舍利子。諸菩薩摩訶薩修行布施波羅
T0220_.07.0991c20: 蜜多時。經久如方得圓滿。時舍利子便白佛
T0220_.07.0991c21: 言。無上正法佛爲根本。佛爲導首。佛爲所依。
T0220_.07.0991c22: 唯願世尊。宣説開示令苾芻衆聞已受持。世
T0220_.07.0991c23: 尊爾時再三命勸舍利子言。汝今應爲諸菩
T0220_.07.0991c24: 薩摩訶薩。宣説布施波羅蜜多。爾時具壽舍
T0220_.07.0991c25: 利子。蒙佛再三慇懃命勸承佛神力。先以布
T0220_.07.0991c26: 施波羅蜜多。教誡教授諸菩薩摩訶薩言。若
T0220_.07.0991c27: 菩薩摩訶薩欲證無上正等菩提。應縁一切
T0220_.07.0991c28: 智智以大悲爲上首。修行布施波羅蜜多。若
T0220_.07.0991c29: 菩薩摩訶薩縁一切智智大悲爲上首。修行
T0220_.07.0992a01: 布施波羅蜜多。是菩薩摩訶薩則能攝受一
T0220_.07.0992a02: 切智智。疾證無上正等菩提。復次諸菩薩摩
T0220_.07.0992a03: 訶薩寧以無記心行於布施或不行施。終不
T0220_.07.0992a04: 以迴向二乘地心而行布施。何以故。諸菩薩
T0220_.07.0992a05: 摩訶薩應怖聲聞獨覺地故
T0220_.07.0992a06: 爾時滿慈子問舍利子言。何因何縁諸菩薩
T0220_.07.0992a07: 摩訶薩應怖聲聞及獨覺地。舍利子言。勿諸
T0220_.07.0992a08: 菩薩摩訶薩衆謂一切智與二乘等故我令怖。
T0220_.07.0992a09: 時滿慈子復問具壽舍利子言。諸菩薩施與
T0220_.07.0992a10: 聲聞施有何差別。舍利子言。聲聞行施迴向
T0220_.07.0992a11: 涅槃阿羅漢果。菩薩行施迴向菩提一切智
T0220_.07.0992a12: 智。是謂差別。又滿慈子。如有二人倶行布施。
T0220_.07.0992a13: 一縁王位而求勝果。彼行施時作如是念。願
T0220_.07.0992a14: 我由此作大國王。統領八方皆得自在。彼隨
T0220_.07.0992a15: 此願後得爲王匡化世間自在安樂。一縁臣
T0220_.07.0992a16: 位而求勝果。彼行施時作如是念。願我由此
T0220_.07.0992a17: 得作大臣。王所愛念委任驅策。隨王所欲皆
T0220_.07.0992a18: 能成辦。彼由此願終不爲王。雖此二人倶行
T0220_.07.0992a19: 布施。而隨所願果有勝劣。菩薩聲聞行施亦
T0220_.07.0992a20: 爾。謂諸菩薩行布施時。縁一切智智大悲爲
T0220_.07.0992a21: 上首。以所修行與有情共迴向無上正等菩
T0220_.07.0992a22: 提。由此能得一切智智。若聲聞衆行布施時。
T0220_.07.0992a23: 縁聲聞果自求解脱。不求無上正等菩提。菩
T0220_.07.0992a24: 薩聲聞雖倶行施。而隨意願果有勝劣一由
T0220_.07.0992a25: 施故得一切智智。一由施故得聲聞果。是謂
T0220_.07.0992a26: 差別。又滿慈子。譬如有人修行布施求作長
T0220_.07.0992a27: 者或作居士。復有一人修行布施。願爲長者
T0220_.07.0992a28: 居士僮僕當知菩薩聲聞行施勝劣意願亦復
T0220_.07.0992a29: 如是
T0220_.07.0992b01: 爾時滿慈子讃舍利子言。所説譬喩甚爲希
T0220_.07.0992b02: 有。善能開顯二施差別。我亦當説二施譬喩。
T0220_.07.0992b03: 謂如有人持百千寳。詣巨富者作如是言。今
T0220_.07.0992b04: 以此物奉上仁者。願相攝受作親僮僕。所有
T0220_.07.0992b05: 事業我皆能辦。諸聲聞衆行施亦然。願作如
T0220_.07.0992b06: 來親近弟子。菩薩不爾是謂差別。又舍利子。
T0220_.07.0992b07: 如有女人捨王宮樂。持百千寶竊詣長者或
T0220_.07.0992b08: 商主家。而語彼言。今奉此寶願相納受以爲
T0220_.07.0992b09: 妻室。畢身承事終不虧違。如是聲聞修行布
T0220_.07.0992b10: 施。但欲求作如來弟子。菩薩不然是謂差別。
T0220_.07.0992b11: 時舍利子便讃具壽滿慈子言。善能辯説二
T0220_.07.0992b12: 施譬喩甚爲希有。謂諸聲聞無巧方便。所行
T0220_.07.0992b13: 布施取聲聞果。若諸菩薩有巧方便。所行布
T0220_.07.0992b14: 施普爲攝受一切有情得一切智
T0220_.07.0992b15: 又滿慈子。若菩薩摩訶薩欲證無上正等菩
T0220_.07.0992b16: 提。一切行中應先行施。作如是念。我今所造
T0220_.07.0992b17: 此惠施業。施十方界一切有情。令永解脱惡
T0220_.07.0992b18: 趣生死。未發無上菩提心者令速發心。已發
T0220_.07.0992b19: 無上菩提心者令永不退。若於無上正等菩
T0220_.07.0992b20: 提已不退者。令速圓滿一切智智。如是菩薩
T0220_.07.0992b21: 思惟外境不離内心。攝諸善根令其漸次皆
T0220_.07.0992b22: 得増長。是諸菩薩若時若時攝受善根護令
T0220_.07.0992b23: 不退。此諸菩薩爾時爾時展轉鄰近一切智
T0220_.07.0992b24: 智。是諸菩薩若時若時漸得鄰近一切智智。
T0220_.07.0992b25: 此諸菩薩爾時爾時善根圓滿。趣向無上正
T0220_.07.0992b26: 等菩提。能盡未來利樂一切
T0220_.07.0992b27: 又滿慈子。諸菩薩摩訶薩修行布施作是思
T0220_.07.0992b28: 惟。若諸有情眼所照處。願彼一切皆得如是
T0220_.07.0992b29: 我所惠捨飮食等物。若諸有情受我所施飮
T0220_.07.0992c01: 食等物。隨己所須少分受用。持餘轉施他諸
T0220_.07.0992c02: 有情。彼諸有情少分受用。復持轉施諸餘有
T0220_.07.0992c03: 情。如是展轉盡有情界皆同受用我所施物。
T0220_.07.0992c04: 我由如是布施因縁。攝受善根量無邊際。復
T0220_.07.0992c05: 持如是無量善根。普施十方諸有情類。皆永
T0220_.07.0992c06: 解脱惡趣生死。未發無上菩提心者令速發
T0220_.07.0992c07: 心。已發無上菩提心者令永不退。若於無上
T0220_.07.0992c08: 正等菩提已不退者。令速圓滿一切智智。是
T0220_.07.0992c09: 諸菩薩若時若時。攝受善根展轉増長。此諸
T0220_.07.0992c10: 菩薩爾時爾時攝受一切波羅蜜多。是諸菩
T0220_.07.0992c11: 薩若時若時攝受一切波羅蜜多。此諸菩薩
T0220_.07.0992c12: 爾時爾時展轉鄰近一切智智。當知如是諸
T0220_.07.0992c13: 菩薩衆方便善巧。雖施少物而獲無量布施
T0220_.07.0992c14: 善根。何以故。滿慈子。以布施心境無分限迴
T0220_.07.0992c15: 向證得一切智故
T0220_.07.0992c16: 又滿慈子。諸菩薩摩訶薩修行布施生如是
T0220_.07.0992c17: 心。我施善根勿招餘果。唯證無上正等菩提。
T0220_.07.0992c18: 能盡未來利樂一切。如是迴向無上菩提非
T0220_.07.0992c19: 餘果者。乃名布施波羅蜜多。普令一切波羅
T0220_.07.0992c20: 蜜多皆得圓滿。若無後心縁一切智迴向無
T0220_.07.0992c21: 上正等菩提。雖行布施而非布施波羅蜜多。
T0220_.07.0992c22: 亦不能令餘所修習波羅蜜多速得圓滿。亦
T0220_.07.0992c23: 不能得一切智智。又滿慈子。諸菩薩摩訶薩
T0220_.07.0992c24: 雖少布施。若能迴向無上菩提。當知彼施其
T0220_.07.0992c25: 量深廣。定能證得一切智故。諸菩薩摩訶薩
T0220_.07.0992c26: 雖多布施若不迴向無上菩提。當知彼施其
T0220_.07.0992c27: 量淺狹。不能證得一切智故。又滿慈子。若菩
T0220_.07.0992c28: 薩摩訶薩修行布施。不起後心迴向無上正
T0220_.07.0992c29: 等菩提。亦不縁於一切智智。是菩薩摩訶薩
T0220_.07.0993a01: 雖行布施而非布施波羅蜜多。能招生死非
T0220_.07.0993a02: 一切智。若菩薩摩訶薩修行布施。能起後心
T0220_.07.0993a03: 迴向無上正等菩提。亦復縁於一切智智。是
T0220_.07.0993a04: 菩薩摩訶薩所行布施。名爲布施波羅蜜多。
T0220_.07.0993a05: 不招生死得一切智
T0220_.07.0993a06: 又滿慈子。若菩薩摩訶薩雖行布施而不執
T0220_.07.0993a07: 著。雖能迴向無上菩提亦不執著。雖能縁於
T0220_.07.0993a08: 一切智智亦不執著。是菩薩摩訶薩方便善
T0220_.07.0993a09: 巧。修行布施波羅蜜多速得圓滿。亦令一切
T0220_.07.0993a10: 波羅蜜多究竟圓滿。疾證無上正等菩提。能
T0220_.07.0993a11: 盡未來利樂一切
T0220_.07.0993a12: 爾時滿慈子問舍利子言。尊者所説如是法
T0220_.07.0993a13: 要。爲自辯才爲承佛力。舍利子言。我承佛力
T0220_.07.0993a14: 説是法要非自辯才。時舍利子復告具壽滿
T0220_.07.0993a15: 慈子言。假使十方無量無數無邊世界一切
T0220_.07.0993a16: 有情。爲欲證得阿羅漢果。經如殑伽沙數大
T0220_.07.0993a17: 劫。以諸財物或施無量無數異生。或施無量
T0220_.07.0993a18: 無數聲聞。或施無量無數獨覺。彼所獲福無
T0220_.07.0993a19: 量無數不可思議。有菩薩摩訶薩縁彼布施
T0220_.07.0993a20: 作是念言。彼諸有情所獲福聚我皆隨喜。是
T0220_.07.0993a21: 菩薩摩訶薩復持如是隨喜倶行諸福業事所
T0220_.07.0993a22: 有善根。普施十方諸有情類。願彼一切皆永
T0220_.07.0993a23: 解脱惡趣生死。未發無上菩提心者令速發
T0220_.07.0993a24: 心。已發無上菩提心者令永不退。若於無上
T0220_.07.0993a25: 正等菩提已不退者。令速圓滿一切智智。是
T0220_.07.0993a26: 菩薩摩訶薩由此隨喜迴向善根。一切智智
T0220_.07.0993a27: 速得圓滿。是菩薩摩訶薩所有隨喜迴向善
T0220_.07.0993a28: 根。於前有情布施福聚。百倍爲勝千倍爲勝
T0220_.07.0993a29: 乃至鄔波尼殺曇倍亦復爲勝。如是菩薩所
T0220_.07.0993b01: 有隨喜迴向之心。超勝世間諸有情類所行
T0220_.07.0993b02: 施福。是爲菩薩方便善巧雖少用功而福無
T0220_.07.0993b03: 量
T0220_.07.0993b04: 又滿慈子。假使十方無量無數無邊世界一
T0220_.07.0993b05: 切有情。住如殑伽沙數大劫。恒以無量無邊
T0220_.07.0993b06: 供具奉施諸佛及苾芻僧。彼由此縁獲福無
T0220_.07.0993b07: 量。有菩薩摩訶薩縁彼福聚深心隨喜作是
T0220_.07.0993b08: 念言。彼十方界諸有情類。能於如是眞淨福
T0220_.07.0993b09: 田恭敬供養身心無惓。善哉善哉。我於彼
T0220_.07.0993b10: 福深生隨喜。是菩薩摩訶薩因隨喜心所生
T0220_.07.0993b11: 福聚。於十方界一切有情。施佛及僧所有功
T0220_.07.0993b12: 徳。百倍爲勝千倍爲勝。乃至鄔波尼殺曇倍
T0220_.07.0993b13: 亦復爲勝。如是菩薩隨喜之心。超諸世間所
T0220_.07.0993b14: 行施福。如四洲界所有珠寶火藥等光雖能
T0220_.07.0993b15: 照曜。而彼一切皆爲月輪所發光明之所映
T0220_.07.0993b16: 奪。如是十方諸有情類所行施福。雖量無邊
T0220_.07.0993b17: 而爲菩薩隨喜之心所引善根之所映奪。如
T0220_.07.0993b18: 四洲界所有光明皆爲日光之所映奪。如是
T0220_.07.0993b19: 十方諸有情類所行施福。皆爲菩薩隨喜善
T0220_.07.0993b20: 根之所映奪
T0220_.07.0993b21: 又滿慈子。如多百千迦遮末尼聚在一處。雖
T0220_.07.0993b22: 有種種雜色光明若有持一吠琉璃寶置其聚
T0220_.07.0993b23: 上。令彼一切雜色光明悉皆隱沒。如是十方
T0220_.07.0993b24: 諸有情類。雖住無量殑伽沙劫。恒以種種上
T0220_.07.0993b25: 妙樂具。施有情類或施佛僧。而一菩薩於彼
T0220_.07.0993b26: 福聚。起隨喜心所獲功徳。勝彼福聚百倍千
T0220_.07.0993b27: 倍。乃至鄔波尼殺曇倍。又滿慈子。如多百千
T0220_.07.0993b28: 世間凡馬集在一處。輪王馬寶若入其中。令
T0220_.07.0993b29: 彼一切威光隱沒。如是十方諸有情類雖住
T0220_.07.0993c01: 無量殑伽沙劫修行布施集諸善根。而一菩
T0220_.07.0993c02: 薩於彼善根深心隨喜。所獲功徳勝彼善根。
T0220_.07.0993c03: 百倍千倍乃至鄔波尼殺曇倍。如是菩薩隨
T0220_.07.0993c04: 喜倶心。映奪世間施福業事。是故菩薩欲
T0220_.07.0993c05: 證無上正等菩提。於諸有情所作功徳應深
T0220_.07.0993c06: 隨喜
T0220_.07.0993c07: 又滿慈子。諸菩薩摩訶薩應持所起隨喜心
T0220_.07.0993c08: 倶諸福業事。施十方界一切有情。願彼十方
T0220_.07.0993c09: 諸有情類。皆永解脱惡趣生死。未發無上菩
T0220_.07.0993c10: 提心者令速發心。已發無上菩提心者令永
T0220_.07.0993c11: 不退。若於無上正等菩提已不退者。令速圓
T0220_.07.0993c12: 滿一切智智。是諸菩薩若時若時捨諸善根
T0220_.07.0993c13: 施有情類。此諸菩薩爾時爾時屈轉鄰近一
T0220_.07.0993c14: 切智智。是諸菩薩若時若時於己善根不執
T0220_.07.0993c15: 我所。此諸菩薩爾時爾時能以善根迴施有
T0220_.07.0993c16: 情。願皆離苦得永安樂。是諸菩薩若時若時
T0220_.07.0993c17: 捨己善根施有情類。此諸菩薩爾時爾時雖
T0220_.07.0993c18: 不修習菩提資糧。而能鄰近一切智智。是
T0220_.07.0993c19: 諸菩薩若時若時於己善根不執我所。施十
T0220_.07.0993c20: 方界一切有情。願皆離苦得永安樂。此諸
T0220_.07.0993c21: 菩薩爾時爾時善根増進。鄰近無上正等菩
T0220_.07.0993c22: 提。能疾證得一切智智。是諸菩薩若時若時
T0220_.07.0993c23: 於己善根不執我所。此諸菩薩爾時爾時攝
T0220_.07.0993c24: 受無量殊勝善根。何以故。滿慈子。此菩薩心
T0220_.07.0993c25: 境無分限。迴向證得一切智故。如是菩薩隨
T0220_.07.0993c26: 喜倶心方便善巧。雖持隨喜所引善根迴施
T0220_.07.0993c27: 有情。而於善根及有情類都無所執。雖願有
T0220_.07.0993c28: 情解脱惡趣及生死苦。而於惡趣及生死苦
T0220_.07.0993c29: 都無所執。雖願攝受諸有情類。令發無上正
T0220_.07.0994a01: 等覺心。而於發心都無所執。雖願攝受諸有
T0220_.07.0994a02: 情類。令於無上正等菩提永不退轉。而於此
T0220_.07.0994a03: 位都無所執。雖願攝受諸有情類。令菩薩行
T0220_.07.0994a04: 速得圓滿。疾能證得一切智智。而於此位都
T0220_.07.0994a05: 無所執。雖願自得一切智智。而於此智亦無
T0220_.07.0994a06: 所執。如是菩薩無所執見。當知是爲方便善
T0220_.07.0994a07: 巧。如是菩薩隨喜迴向倶行之心。皆有方便
T0220_.07.0994a08: 善巧力故。能普任持諸餘菩薩摩訶薩衆。令
T0220_.07.0994a09: 獲殊勝利益安樂。及自攝受一切智智。疾證
T0220_.07.0994a10: 無上正等菩提
T0220_.07.0994a11: 又滿慈子。設十方界一切有情。住如殑伽沙
T0220_.07.0994a12: 數大劫。恒以種種上妙供具奉施諸佛及苾
T0220_.07.0994a13: 芻僧。供養恭敬尊重讃歎修諸福業。有一菩
T0220_.07.0994a14: 薩持一鉢飯。施佛及僧其福勝彼。百倍千倍
T0220_.07.0994a15: 乃至鄔波尼殺曇倍。所以者何。以此菩薩不
T0220_.07.0994a16: 見施者不見受者不見施物。雖觀諸法本性
T0220_.07.0994a17: 皆空。而行施時常不遠離迴向發願。謂持施
T0220_.07.0994a18: 福與有情共迴向無上正等菩提。願同證得
T0220_.07.0994a19: 一切智智。是故菩薩行布施時。於諸有情所
T0220_.07.0994a20: 行施福。百倍爲勝千倍爲勝。乃至鄔波尼殺
T0220_.07.0994a21: 曇倍亦復爲勝。由斯定證無上菩提。利益安
T0220_.07.0994a22: 樂諸有情類
T0220_.07.0994a23: 又滿慈子。諸菩薩摩訶薩修行布施應起是
T0220_.07.0994a24: 心。我今惠捨如是財物。諸所引發殊勝善根。
T0220_.07.0994a25: 普施十方諸有情類。在地獄者速出地獄。住
T0220_.07.0994a26: 傍生者速脱傍生。居鬼界者速離鬼界。人天
T0220_.07.0994a27: 趣中有憂苦者。願彼一切憂苦永息。厭生死
T0220_.07.0994a28: 者速出三界。十方無量無邊有情未發無上
T0220_.07.0994a29: 菩提心者令速發心。已發無上菩提心者令
T0220_.07.0994b01: 永不退。若於無上正等菩提已不退者令速
T0220_.07.0994b02: 圓滿一切智智。是諸菩薩若時若時捨諸善
T0220_.07.0994b03: 根施有情類。此諸菩薩爾時爾時攝受布施
T0220_.07.0994b04: 波羅蜜多。是諸菩薩若時若時攝受布施波
T0220_.07.0994b05: 羅蜜多。此諸菩薩爾時爾時増長一切波羅
T0220_.07.0994b06: 蜜多。是諸菩薩若時若時増長一切波羅蜜
T0220_.07.0994b07: 多。此諸菩薩爾時爾時攝受無量殊勝善根。
T0220_.07.0994b08: 是諸菩薩若時若時攝受無量殊勝善根。此
T0220_.07.0994b09: 諸菩薩爾時爾時展轉親近一切智智。如是
T0220_.07.0994b10: 菩薩方便善巧。雖小用功而獲多福。是故菩
T0220_.07.0994b11: 薩欲證無上正等菩提。常應勤修方便善巧。
T0220_.07.0994b12: 又滿慈子。是諸菩薩若時若時於己善根不
T0220_.07.0994b13: 執我所。此諸菩薩爾時爾時攝受無量無邊
T0220_.07.0994b14: 善根。所以者何。此諸菩薩欲令無量無邊有
T0220_.07.0994b15: 情。咸疾證得一切智智。如是菩薩能捨一切
T0220_.07.0994b16: 於他善根尚能迴捨施餘無量無邊有情。況
T0220_.07.0994b17: 自善根而不能捨。尚能惠捨所有善根。況餘
T0220_.07.0994b18: 珍財而不能捨。如是菩薩能捨一切色非色
T0220_.07.0994b19: 物。能捨一切自他所有殊勝善根。乃至能捨
T0220_.07.0994b20: 一切智智。施諸有情令同證得。如是菩薩大
T0220_.07.0994b21: 師子吼。我於諸法都無所見。我於一切有色
T0220_.07.0994b22: 無色内外諸物亦無所見。雖無所見而皆能
T0220_.07.0994b23: 捨。如是菩薩作是念言。我都不見若法若物。
T0220_.07.0994b24: 而不能捨施諸有情如是菩薩當證無上正等
T0220_.07.0994b25: 覺時。以所證得一切智智。觀察世間大師子
T0220_.07.0994b26: 吼。我於諸法都無所見。我於一切有色無色。
T0220_.07.0994b27: 内外諸物亦無所見。雖無所見而皆能捨。謂
T0220_.07.0994b28: 不見有若法若物。於諸有情而不能施。如是
T0220_.07.0994b29: 菩薩常作是念。我當證得無上覺時。於一切
T0220_.07.0994c01: 法都無所見。雖無所見而於諸法。無不現證
T0220_.07.0994c02: 無不遍知。由諸菩薩能捨一切。是故證得無
T0220_.07.0994c03: 上覺時。於一切法能究竟捨。由捨究竟於一
T0220_.07.0994c04: 切法。無不現證無不遍知。如如於法無所不
T0220_.07.0994c05: 捨。如是如是都不見法。如如於法都無所見。
T0220_.07.0994c06: 如是如是於一切法。無不現證無不遍知。如
T0220_.07.0994c07: 是菩薩若内若外皆悉能捨。於内外法悉能
T0220_.07.0994c08: 捨故都無所見。由於諸法無所見故。證得無
T0220_.07.0994c09: 上正等覺時。於一切法無不現證無不遍知。
T0220_.07.0994c10: 能盡未來利樂一切
T0220_.07.0994c11: 又滿慈子。諸菩薩衆應如是學清淨布施波
T0220_.07.0994c12: 羅蜜多。若諸菩薩能如是學清淨布施波羅
T0220_.07.0994c13: 蜜多乃得名爲眞淨菩薩。常不遠離一切智
T0220_.07.0994c14: 心。若時菩薩常不遠離一切智心。是時菩薩
T0220_.07.0994c15: 一切惡魔尚不得便況餘藥叉畢舍遮等能得
T0220_.07.0994c16: 其便。若諸有情能得如是菩薩便者必無是
T0220_.07.0994c17: 處。所以者何。若地方所有諸菩薩修行布施
T0220_.07.0994c18: 波羅蜜多。作意思惟一切智智時無暫捨。此
T0220_.07.0994c19: 地方所人及非人皆不得便。何以故。滿慈子。
T0220_.07.0994c20: 若常思惟一切智智。如是作意不可思議。廣
T0220_.07.0994c21: 大甚深世間希有。以一切智不可思議廣大
T0220_.07.0994c22: 甚深難測量故
T0220_.07.0994c23: 又滿慈子。若諸菩薩能如是學大菩提行。於
T0220_.07.0994c24: 諸有情有大恩徳。能善養育一切有情。謂令
T0220_.07.0994c25: 世間諸有情類無諸災難斷惡修善。由此因
T0220_.07.0994c26: 縁諸菩薩衆在菩薩位。常能利樂一切異生
T0220_.07.0994c27: 聲聞獨覺。若諸菩薩當證無上正等覺時。亦
T0220_.07.0994c28: 於有情有大恩徳。能善養育一切有情。謂説
T0220_.07.0994c29: 正法令斷煩惱。由斯無量無邊有情。皆得涅
T0220_.07.0995a01: 槃畢竟安樂。是故菩薩當證無上正等覺時。
T0220_.07.0995a02: 普於異生聲聞獨覺。爲最爲勝爲尊爲高。爲
T0220_.07.0995a03: 妙爲微妙。爲上爲無上無等無等等。般涅槃
T0220_.07.0995a04: 後亦於有情有大恩徳。能善養育一切有情。
T0220_.07.0995a05: 謂於如來窣堵波所供養恭敬尊重讃歎。奉
T0220_.07.0995a06: 施種種上妙華鬘塗散等香衣服瓔珞寶幢幡
T0220_.07.0995a07: 蓋伎樂燈明。由此因縁彼有情類。種植無量
T0220_.07.0995a08: 殊勝善根。或聞如來涅槃法要。精勤修學證
T0220_.07.0995a09: 般涅槃。若於如來窣堵波所。下至奉獻一香
T0220_.07.0995a10: 一華。世尊記彼皆當離欲多有畢竟得般涅
T0220_.07.0995a11: 槃。如是菩薩住菩薩位。於諸有情有大恩徳。
T0220_.07.0995a12: 能善養育一切有情。證得無上正等覺時。亦
T0220_.07.0995a13: 於有情有大恩徳。能善養育一切有情。般涅
T0220_.07.0995a14: 槃後亦於有情有大恩徳。能善養育一切有
T0220_.07.0995a15: 情。以諸菩薩常於有情有大恩徳。能善養育
T0220_.07.0995a16: 一切有情故。於世間最尊最勝。唯除諸佛無
T0220_.07.0995a17: 能及者
T0220_.07.0995a18: 又滿慈子。若諸菩薩成就如是殊勝功徳。是
T0220_.07.0995a19: 諸菩薩常於有情作大饒益。譬如眞金常能
T0220_.07.0995a20: 饒益一切有情。謂未燒煉或已燒＊煉。未作
T0220_.07.0995a21: 嚴具已作嚴具。若未轉易或已轉易。常能饒
T0220_.07.0995a22: 益一切有情。如是菩薩修菩提行。住菩薩位
T0220_.07.0995a23: 能於有情作大饒益。證得無上正等覺時。亦
T0220_.07.0995a24: 於有情作大饒益。般涅槃後亦於有情作大
T0220_.07.0995a25: 饒益
T0220_.07.0995a26: 又滿慈子。如日月輪巡四洲界。與諸有情作
T0220_.07.0995a27: 大饒益。謂四洲界一切有情。由日月輪光明
T0220_.07.0995a28: 照觸作諸事業。又能了知若晝若夜半月滿
T0220_.07.0995a29: 月時年等異。又諸華果苗稼草木。因日月輪
T0220_.07.0995b01: 光明照故生長成熟資養有情。如是菩薩修
T0220_.07.0995b02: 菩提行住菩薩位。於諸有情作大饒益。證得
T0220_.07.0995b03: 無上正等覺時。亦於有情作大饒益。般涅槃
T0220_.07.0995b04: 後亦於有情作大饒益
T0220_.07.0995b05: 又滿慈子。諸菩薩衆成就如是廣大功徳。常
T0220_.07.0995b06: 與有情作大饒益。譬如商主多有珍財。能令
T0220_.07.0995b07: 百千商侶眷屬。皆得充足諸資生具。乃至死
T0220_.07.0995b08: 後諸有情類。由彼珍財亦得豐樂。如是菩薩
T0220_.07.0995b09: 行菩提行住菩薩位。尚能利樂無量有情況
T0220_.07.0995b10: 得菩提。般涅槃後具大勢力。而不能令諸弟
T0220_.07.0995b11: 子等利益安樂
T0220_.07.0995b12: 又滿慈子。如是菩薩常能利樂一切有情。謂
T0220_.07.0995b13: 菩薩位若成正覺若般涅槃。常於有情作大
T0220_.07.0995b14: 饒益未曾暫捨。如有善士具善士相能自安
T0220_.07.0995b15: 樂。亦能安樂諸餘有情。善攝珍財善能分布
T0220_.07.0995b16: 故名善士。如是菩薩善攝種種功徳珍財。在
T0220_.07.0995b17: 菩薩位善能利樂無量有情。證得無上正等
T0220_.07.0995b18: 覺時亦善利樂無量有情。般涅槃後亦善利
T0220_.07.0995b19: 樂無量有情。謂涅槃後功徳勢力亦善利樂
T0220_.07.0995b20: 諸弟子等。又滿慈子。如是菩薩若菩薩位若
T0220_.07.0995b21: 得菩提。若涅槃後常能利樂一切有情無時
T0220_.07.0995b22: 暫捨。如彼善士具善士相。能令自他倶得安
T0220_.07.0995b23: 樂。遠離種種不如意事。諸菩薩衆亦復如是。
T0220_.07.0995b24: 能令自他常得安樂。遠離種種惡業煩惱。不
T0220_.07.0995b25: 墮惡趣生死輪迴。得般涅槃畢竟安樂。或成
T0220_.07.0995b26: 正覺饒益一切
T0220_.07.0995b27: 又滿慈子。如刹帝利灌頂王種堪紹王位。若
T0220_.07.0995b28: 爲太子若作王時。安樂一切沙門梵志及餘
T0220_.07.0995b29: 有情。若命終後亦能安樂國土有情令無衰
T0220_.07.0995c01: 惱。謂由彼王功徳餘勢。國土豐樂無怨賊等。
T0220_.07.0995c02: 如是菩薩行菩提行住菩薩位。已能安樂一
T0220_.07.0995c03: 切有情。證得無上正等覺時亦能安樂一切
T0220_.07.0995c04: 有情。般涅槃後亦能安樂一切有情。謂涅槃
T0220_.07.0995c05: 後無量有情。有窣堵波供養恭敬尊重讃歎
T0220_.07.0995c06: 獲無量福。聽聞正法受持讀誦如理思惟爲
T0220_.07.0995c07: 他演説亦得無邊功徳勝利。諸有情類於佛
T0220_.07.0995c08: 世尊般涅槃後。若念如來所有戒蘊定蘊慧
T0220_.07.0995c09: 蘊解脱蘊解脱智見蘊。彼有情類由此因縁
T0220_.07.0995c10: 不墮惡趣。生天人中恒受快樂。或有證得三
T0220_.07.0995c11: 乘涅槃。能令自他畢竟安樂。彼有情類於現
T0220_.07.0995c12: 身中。人非人等不能爲害。諸怖畏事不能侵
T0220_.07.0995c13: 惱。何以故。滿慈子。念佛功徳能滅世間人非
T0220_.07.0995c14: 人等怖畏事故
T0220_.07.0995c15: 爾時佛讃舍利子言。善哉善哉。如汝所説。若
T0220_.07.0995c16: 有情類能念如來所有戒蘊定蘊慧蘊解脱蘊
T0220_.07.0995c17: 解脱智見蘊。彼有情類能滅世間人非人等
T0220_.07.0995c18: 諸怖畏事。時舍利子便白佛言。希有世尊。如
T0220_.07.0995c19: 來成就如是清淨廣大妙法。爾時世尊告舍
T0220_.07.0995c20: 利子。應知菩薩亦有成就如是清淨廣大妙
T0220_.07.0995c21: 法。舍利子言。何謂菩薩所成清淨廣大妙法。
T0220_.07.0995c22: 佛言。菩薩所成清淨廣大妙法。謂發無上正
T0220_.07.0995c23: 等覺心不復退轉。何以故。舍利子。最極清淨
T0220_.07.0995c24: 廣大妙法。謂如來性自然覺性無上正等菩
T0220_.07.0995c25: 提之性。若諸菩薩已發無上正等覺心不復
T0220_.07.0995c26: 退轉。定當成就如是清淨廣大妙法
T0220_.07.0995c27: 時舍利子復告具壽滿慈子言。諸菩薩衆應
T0220_.07.0995c28: 起是心。若諸有情來至我所。求索種種資生
T0220_.07.0995c29: 之具。我當發起決定施心。不應發起無資具
T0220_.07.0996a01: 心。設我現無所索資具。要當方便求覓施與。
T0220_.07.0996a02: 終不發起如是之心。我既現無所索資具。不
T0220_.07.0996a03: 應方便爲彼求覓。若餘有情自施彼者我當
T0220_.07.0996a04: 隨喜。若不欲施我當種種方便勸發。要令求
T0220_.07.0996a05: 者所願滿足。如是菩薩或施有情所須資具。
T0220_.07.0996a06: 或自供侍師長病者。所作福業皆與有情平
T0220_.07.0996a07: 等共有迴向無上正等菩提。欲盡未來利樂
T0220_.07.0996a08: 一切。令脱惡趣或生死苦。令得涅槃或一切
T0220_.07.0996a09: 智。若諸有情自行布施修餘福業。菩薩勸彼
T0220_.07.0996a10: 迴向無上正等菩提。如是菩薩所獲福聚。於
T0220_.07.0996a11: 餘有情布施福業。百倍爲勝千倍爲勝。乃至
T0220_.07.0996a12: 鄔波尼殺曇倍亦復爲勝。所以者何。菩薩勸
T0220_.07.0996a13: 發迴向之心。能令自身及有情類倶證無上
T0220_.07.0996a14: 正等菩提
T0220_.07.0996a15: 又滿慈子。諸菩薩衆修行布施波羅蜜多。先
T0220_.07.0996a16: 應修習方便善巧。隨所修習方便善巧修行
T0220_.07.0996a17: 布施。隨所修行布施福業。迴向無上正等菩
T0220_.07.0996a18: 提願諸有情皆同證得一切智智。如是菩薩
T0220_.07.0996a19: 方便善巧。能令自他倶獲勝利。若諸菩薩修
T0220_.07.0996a20: 行布施。不先修習方便善巧。設經殑伽沙數
T0220_.07.0996a21: 劫住修行布施。不能發心與有情共迴向菩
T0220_.07.0996a22: 提。不能攝受所修布施波羅蜜多。不能證得
T0220_.07.0996a23: 本所希求一切智智
T0220_.07.0996a24: 又滿慈子。設諸有情持廣大器量。等三千三
T0220_.07.0996a25: 千世界。至菩薩所語菩薩言。我等今須滿此
T0220_.07.0996a26: 器物願疾施與。菩薩於彼不起異心。但起是
T0220_.07.0996a27: 心定當施與。謂終不起瞋恨之心。如是有情
T0220_.07.0996a28: 輕觸於我。亦復不起不施與心。謂我如何施
T0220_.07.0996a29: 彼多物。亦復不起無財寶心。謂我云何能辦
T0220_.07.0996b01: 爾許種種財寶。滿彼有情所持量等大千界
T0220_.07.0996b02: 器。但作是念。我今爲彼修勝神通種種方便
T0220_.07.0996b03: 集諸財寶。必令求者所願滿足。菩薩爾時熾
T0220_.07.0996b04: 然精進。作大加行求勝神通。欲集珍財施來
T0220_.07.0996b05: 求者。攝受精進波羅蜜多。既得神通多集財
T0220_.07.0996b06: 寶。施來求者令滿所願。攝受布施波羅蜜多。
T0220_.07.0996b07: 如是名爲諸菩薩衆修行布施波羅蜜多。發
T0220_.07.0996b08: 廣大心常無厭惓。由斯疾證無上菩提。能盡
T0220_.07.0996b09: 未來利樂一切
T0220_.07.0996b10: 又滿慈子。諸菩薩摩訶薩應愍有情而行布
T0220_.07.0996b11: 施。應住慈心與有情樂而行布施。應住悲心
T0220_.07.0996b12: 拔有情苦而行布施。應住喜心慶有情類離
T0220_.07.0996b13: 苦得樂而行布施。應住捨心於有情類平等
T0220_.07.0996b14: 饒益而行布施。如是施已應生是心。我所作
T0220_.07.0996b15: 福及所作善。普施十方諸有情類。令永解脱
T0220_.07.0996b16: 惡趣生死。未發無上菩提心者令速發心。已
T0220_.07.0996b17: 發無上菩提心者令永不退。若於無上正等
T0220_.07.0996b18: 菩提已不退者令速圓滿一切智智。是諸菩
T0220_.07.0996b19: 薩若時若時。捨福善根施有情類。此諸菩薩
T0220_.07.0996b20: 爾時爾時善根増長。是諸菩薩若時若時。以
T0220_.07.0996b21: 所修善與有情共迴向無上正等菩提。願同
T0220_.07.0996b22: 證得一切智智。此諸菩薩爾時爾時善根増
T0220_.07.0996b23: 益。又滿慈子。譬如眞金若時若時鎔＊煉燒打
T0220_.07.0996b24: 爾時爾時光色轉盛。若時若時光色轉盛。爾
T0220_.07.0996b25: 時爾時展轉調柔堪爲器具。如是菩薩若時
T0220_.07.0996b26: 若時。以所作善與有情共迴向無上正等菩
T0220_.07.0996b27: 提。願同證得一切智智。爾時爾時善根轉盛。
T0220_.07.0996b28: 若時若時善根轉盛。爾時爾時展轉鄰近一
T0220_.07.0996b29: 切智智
T0220_.07.0996c01: 又滿慈子。如有女人磨瑩鏡面。若時若時加
T0220_.07.0996c02: 功磨瑩。爾時爾時鏡轉明淨。若時若時鏡轉
T0220_.07.0996c03: 明淨。爾時爾時鏡面無垢衆像皆現。如是菩
T0220_.07.0996c04: 薩若時若時。以所作福及所作善。決定迴向
T0220_.07.0996c05: 一切智智。爾時爾時能普施與十方世界一
T0220_.07.0996c06: 切有情。令永解脱惡趣生死。未發無上菩提
T0220_.07.0996c07: 心者令速發心。已發無上菩提心者令永不
T0220_.07.0996c08: 退。若於無上正等菩提已不退者令速圓滿
T0220_.07.0996c09: 一切智智。此諸菩薩若時若時。捨己善根施
T0220_.07.0996c10: 有情類。爾時爾時善根轉盛。若時若時善根
T0220_.07.0996c11: 轉盛。爾時爾時展轉鄰近一切智智。如是菩
T0220_.07.0996c12: 薩方便善巧。迴向所求一切智智。令諸功徳
T0220_.07.0996c13: 漸漸増長。疾證無上正等菩提。能盡未來饒
T0220_.07.0996c14: 益一切。又滿慈子。云何菩薩多行布施攝受
T0220_.07.0996c15: 少福。云何菩薩少行布施攝受多福。云何菩
T0220_.07.0996c16: 薩少行布施攝受少福。云何菩薩多行布施
T0220_.07.0996c17: 攝受多福。若諸菩薩雖經殑伽沙數大劫恒
T0220_.07.0996c18: 捨無量無數珍財。普施十方諸有情類。而不
T0220_.07.0996c19: 迴向無上菩提。願與有情皆同證得一切智
T0220_.07.0996c20: 智。如是菩薩多行布施攝受少福。若諸菩薩
T0220_.07.0996c21: 雖經少時施有情類少分財物。而能迴向無
T0220_.07.0996c22: 上菩提。願與有情皆同證得一切智智。如是
T0220_.07.0996c23: 菩薩少行布施攝受多福。若諸菩薩經於少
T0220_.07.0996c24: 時。施有情類少分財物。不能迴向無上菩提。
T0220_.07.0996c25: 願與有情皆同證得一切智智。如是菩薩少
T0220_.07.0996c26: 行布施攝受少福。若諸菩薩經於殑伽沙數
T0220_.07.0996c27: 大劫。恒捨無量無數珍財。普施十方諸有情
T0220_.07.0996c28: 類。復能迴向無上菩提。願與有情皆同證得
T0220_.07.0996c29: 一切智智。如是菩薩多行布施攝受多福。是
T0220_.07.0997a01: 故菩薩摩訶薩衆欲證無上正等菩提。應以
T0220_.07.0997a02: 善根與有情共迴向無上正等菩提。願與有
T0220_.07.0997a03: 情皆同證得一切智智
T0220_.07.0997a04: 若菩薩摩訶薩欲能攝受無量福蘊。與諸有
T0220_.07.0997a05: 情作大饒益。疾能證得一切智智。常應不離
T0220_.07.0997a06: 一切智智相應作意。修行布施波羅蜜多。若
T0220_.07.0997a07: 菩薩摩訶薩常不遠離一切智智相應作意。
T0220_.07.0997a08: 修行布施波羅蜜多。是菩薩摩訶薩便能攝
T0220_.07.0997a09: 受無量福蘊。疾證無上正等菩提。與諸有情
T0220_.07.0997a10: 作大饒益。何以故。滿慈子。若諸菩薩常不遠
T0220_.07.0997a11: 離一切智智相應作竟。修行布施波羅蜜多。
T0220_.07.0997a12: 是諸菩薩刹那刹那功徳善根漸漸増長。由
T0220_.07.0997a13: 斯疾證無上菩提。能盡未來利樂一切。是故
T0220_.07.0997a14: 菩薩欲與有情常作利益安樂事者。一切行
T0220_.07.0997a15: 中常勤修習方便善巧。迴向無上正等菩提。
T0220_.07.0997a16: 願與有情作大饒益
T0220_.07.0997a17: 大般若波羅蜜多經卷第五百七十九
T0220_.07.0997a18:
T0220_.07.0997a19:
T0220_.07.0997a20:
T0220_.07.0997a21: 大般若波羅蜜多經卷第五百
T0220_.07.0997a22: 八十
T0220_.07.0997a23: 　＊三藏法師玄奘奉　　詔譯　
T0220_.07.0997a24:   第十一布施波羅蜜多分之二
T0220_.07.0997a25: 復次滿慈子。菩薩摩訶薩欲證無上正等菩
T0220_.07.0997a26: 提。一切行中最初應學無染布施波羅蜜多。
T0220_.07.0997a27: 何以故。滿慈子。若學布施波羅蜜多。無始世
T0220_.07.0997a28: 來所習慳垢即便遠離。身心相續漸能親近
T0220_.07.0997a29: 一切智智。是故菩薩若時若時一切智智相
T0220_.07.0997b01: 應作意相續現前。爾時爾時漸次能近一切
T0220_.07.0997b02: 智智。若時若時漸次能近一切智智。爾時爾
T0220_.07.0997b03: 時漸遠聲聞及獨覺地。若時若時漸遠聲聞
T0220_.07.0997b04: 及獨覺地。爾時爾時漸復鄰近一切智智。又
T0220_.07.0997b05: 滿慈子。如天雨時置瓮逈處承水漸滿。如是
T0220_.07.0997b06: 滿時由諸雨渧長時連注匪唯初後。如是菩
T0220_.07.0997b07: 薩求一切智。非初心起即能證得。亦非後時
T0220_.07.0997b08: 坐菩提座最後心起獨能證得。然由初心相
T0220_.07.0997b09: 續乃至坐菩提座。最後心起展轉相資。得一
T0220_.07.0997b10: 切智求一切智。初中後心無不皆能引一切
T0220_.07.0997b11: 智證得無上正等菩提。要由諸心展轉相續。
T0220_.07.0997b12: 伏斷障法方成辦故。又滿慈子。若諸菩薩欲
T0220_.07.0997b13: 疾證得無上菩提。不應令心有所間雜。時滿
T0220_.07.0997b14: 慈子便問具壽舍利子言。齊何名爲諸菩薩
T0220_.07.0997b15: 衆心無間雜。舍利子言。若諸菩薩非理作意
T0220_.07.0997b16: 現在前時能正觀察。此能隨順一切智智非
T0220_.07.0997b17: 爲違逆。此諸菩薩能如實知我今所起非理
T0220_.07.0997b18: 作意。於一切智能爲助伴。謂我所起非理作
T0220_.07.0997b19: 意。能引有身令於生死相續久住饒益有情。
T0220_.07.0997b20: 我若身無非理作意。資引令住即便斷滅。尚
T0220_.07.0997b21: 不能令自行圓滿。豈能饒益他諸有情。齊此
T0220_.07.0997b22: 名爲諸菩薩衆心無間雜
T0220_.07.0997b23: 又滿慈子。若諸菩薩能觀諸法若順若違。皆
T0220_.07.0997b24: 能助引一切智智。此諸菩薩方便善巧觀一
T0220_.07.0997b25: 切法。皆能隨順所求無上正等菩提。不爲順
T0220_.07.0997b26: 違心所間雜。能於違境心不生瞋。於順境中
T0220_.07.0997b27: 心不起愛。若違若順皆能正知。爲資助縁引
T0220_.07.0997b28: 一切智。如是菩薩於一切時一切境中心無
T0220_.07.0997b29: 間雜
T0220_.07.0997c01: 又滿慈子。譬如有人爲他囚執將詣殺處。其
T0220_.07.0997c02: 人惶怖更無餘想。唯作是念。我今不久定當
T0220_.07.0997c03: 爲他之所殺害。諸菩薩衆亦復如是。若常思
T0220_.07.0997c04: 惟一切智智。無餘作意於中間起。是諸菩薩
T0220_.07.0997c05: 於一切時。不爲餘心之所間雜
T0220_.07.0997c06: 又滿慈子。譬如有人多齎珍財入於曠野。其
T0220_.07.0997c07: 中多有凶暴劫賊。彼人爾時更無餘想唯作
T0220_.07.0997c08: 是念。我於何時。當出如斯險難之處。得至豐
T0220_.07.0997c09: 樂安隱國土。諸菩薩衆亦復如是。若常思惟
T0220_.07.0997c10: 一切智智。諸餘作意無容得起。是諸菩薩身
T0220_.07.0997c11: 意清淨。不爲餘心之所間雜
T0220_.07.0997c12: 又滿慈子。譬如有人曾行劫盜王所訪括。其
T0220_.07.0997c13: 人惶恐竊入市厘。於雜閙處欲自藏隱。正値
T0220_.07.0997c14: 其中搖鈴聲鼓。宣王教令欲相掩捉。彼人爾
T0220_.07.0997c15: 時更無與想。唯作是念勿我今時爲他識知
T0220_.07.0997c16: 而見擒繋。諸菩薩衆亦復如是。欲證無上正
T0220_.07.0997c17: 等菩提。若常思惟一切智智。諸餘作意無容
T0220_.07.0997c18: 間起。是諸菩薩於修行時。不爲餘心之所間
T0220_.07.0997c19: 雜
T0220_.07.0997c20: 又滿慈子。譬如金師有持百金來授其手語
T0220_.07.0997c21: 言。此物王遣付汝令造種種妙莊嚴具。宜急
T0220_.07.0997c22: 用意一月使成。如期不成或復麁惡。當斬汝
T0220_.07.0997c23: 首定不相赦。金師聞已身心戰怖。晝夜精勤
T0220_.07.0997c24: 竭思營造。未曾暫起諸餘作意。唯作是念。我
T0220_.07.0997c25: 當云何如王所期嚴具成辦。其人乃至嚴具
T0220_.07.0997c26: 未成。中間雖有飮食等事。而都不作飮食等
T0220_.07.0997c27: 想。但於金所心心相續。思搆變易作莊嚴具。
T0220_.07.0997c28: 何以故滿慈子彼極愛重自身命故。於是金
T0220_.07.0997c29: 師如期成辦妙莊嚴具。持至王所而白王言。
T0220_.07.0998a01: 王所遣作妙莊嚴具今已總成。王見歡喜慰
T0220_.07.0998a02: 喩彼言。汝大勤勞能隨我勅。應十二月營搆
T0220_.07.0998a03: 乃成。汝一月中即能總辦。遂以多物而賞賜
T0220_.07.0998a04: 之。諸菩薩衆亦復如是。從初發心乃至最後
T0220_.07.0998a05: 金剛喩定將現在前。中間曾無異心間雜。唯
T0220_.07.0998a06: 求引發一切智智。如彼金師惜身命故。乃至
T0220_.07.0998a07: 嚴具未得總成。於其中間曾無異想間雜營
T0220_.07.0998a08: 造莊嚴具心。菩薩亦然。重菩提故。乃至未證
T0220_.07.0998a09: 無上菩提。心常思惟一切智智。無餘作意於
T0220_.07.0998a10: 中間起。齊此名爲心無間雜
T0220_.07.0998a11: 若諸菩薩求一切智。能如是住無間雜心。精
T0220_.07.0998a12: 進修行趣菩提行。能速圓滿菩提資糧。餘菩
T0220_.07.0998a13: 薩衆經無數劫。有間雜心修菩薩行。乃得無
T0220_.07.0998a14: 上正等菩提資糧圓滿。此菩薩衆不經百劫
T0220_.07.0998a15: 即能圓滿。何以故。滿慈子。是諸菩薩求一切
T0220_.07.0998a16: 智。諸餘作意無容暫起於中間雜大菩提心。
T0220_.07.0998a17: 故無雜心修菩薩行。不經百劫即能圓滿。證
T0220_.07.0998a18: 得無上菩提資糧。有間雜心多時相續。不能
T0220_.07.0998a19: 成辦菩提資糧。無間雜心少時相續。即能成
T0220_.07.0998a20: 辦菩提資糧。刹那刹那常増進故。如是菩薩
T0220_.07.0998a21: 欲求無上正等菩提。能引資糧速圓滿者。應
T0220_.07.0998a22: 勤方便無倒引發無間雜心。若得此心則易
T0220_.07.0998a23: 證得一切智智
T0220_.07.0998a24: 爾時滿慈子問舍利子言。無間雜心以何爲
T0220_.07.0998a25: 性。何等作意能間雜心。由彼此心名有間雜。
T0220_.07.0998a26: 諸菩薩衆云何避之。舍利子言。若諸菩薩方
T0220_.07.0998a27: 便善巧。求一切智無餘作意。於中間雜。無間
T0220_.07.0998a28: 雜心以此爲性。若聲聞乘相應作意。若獨覺
T0220_.07.0998a29: 乘相應作意。皆能間雜大菩提心。倶名菩薩
T0220_.07.0998b01: 非理作意所以者何。二乘作意違害無上正
T0220_.07.0998b02: 等菩提。若起彼心現在前者。不能圓滿菩提
T0220_.07.0998b03: 資糧。欣樂涅槃厭背生死。菩薩於彼應遠避
T0220_.07.0998b04: 之。作是思惟。二乘作意違一切智順般涅槃。
T0220_.07.0998b05: 我心不應爲彼間雜。是故菩薩應作是念。貪
T0220_.07.0998b06: 瞋癡等相應之心。於大菩提雖爲障礙。而能
T0220_.07.0998b07: 隨順菩提資糧。於菩薩心非極間雜。如求獨
T0220_.07.0998b08: 覺聲聞地心。所以者何。貪瞋癡等能令生死
T0220_.07.0998b09: 諸有相續。助諸菩薩引一切智。謂菩薩衆方
T0220_.07.0998b10: 便善巧起諸煩惱受後有身。與諸有情作大
T0220_.07.0998b11: 饒益。依之修學布施淨戒安忍精進靜慮般
T0220_.07.0998b12: 若波羅蜜多令得圓滿。依之修學四靜慮四
T0220_.07.0998b13: 無量四無色定令得圓滿。依之修學四念住
T0220_.07.0998b14: 四正斷四神足五根五力七等覺支八聖道支
T0220_.07.0998b15: 令得圓滿。依之修學空無相無願解脱門令
T0220_.07.0998b16: 得圓滿。依之修學陀羅尼門三摩地門令得
T0220_.07.0998b17: 圓滿。依之修學諸菩薩地五眼六神通令得
T0220_.07.0998b18: 圓滿。依之修學如來十力四無所畏四無礙
T0220_.07.0998b19: 解大慈大悲大喜大捨及十八佛不共法等無
T0220_.07.0998b20: 量無邊諸佛功徳令得圓滿。如是煩惱能助
T0220_.07.0998b21: 菩薩。令證無上正等菩提。非諸聲聞獨覺作
T0220_.07.0998b22: 意。由彼作意障大菩提。亦礙資糧令不圓滿。
T0220_.07.0998b23: 是故菩薩摩訶薩衆起彼作意間雜心時。無
T0220_.07.0998b24: 上菩提則爲更遠。是故間雜諸菩薩心。無如
T0220_.07.0998b25: 聲聞獨覺作意。諸菩薩衆求大菩提應遠避
T0220_.07.0998b26: 之。無令暫起煩惱作意順諸有身。於菩薩心
T0220_.07.0998b27: 非極間雜。何以故。滿慈子。諸菩薩衆求大菩
T0220_.07.0998b28: 提。爲度有情被精進鎧。久住生死作大饒益。
T0220_.07.0998b29: 不應速斷煩惱作意。由此作意現在前時。令
T0220_.07.0998c01: 諸有身長時相續。依之引攝布施淨戒安忍
T0220_.07.0998c02: 精進靜慮般若波羅蜜多。及餘無量無邊佛
T0220_.07.0998c03: 法皆得圓滿。如是煩惱相應作意。順後有身
T0220_.07.0998c04: 助諸菩薩。引發無上正等菩提。未證菩提不
T0220_.07.0998c05: 應求斷。乃至未坐妙菩提座。於此作意不應
T0220_.07.0998c06: 永滅
T0220_.07.0998c07: 是故菩薩摩訶薩衆。若起煩惱現在前時。不
T0220_.07.0998c08: 應於中極生厭惡。何以故。滿慈子。諸菩薩衆
T0220_.07.0998c09: 於諸煩惱起有恩想。作是思惟。我由彼故引
T0220_.07.0998c10: 發種種菩提資糧令速圓滿。故彼於我有大
T0220_.07.0998c11: 恩徳。所以者何。如餘善法於我有益。應愛重
T0220_.07.0998c12: 之。煩惱亦然。不應厭惡。如是菩薩方便善巧。
T0220_.07.0998c13: 於諸煩惱及反境界。亦深愛敬如佛世尊。所
T0220_.07.0998c14: 以者何。是諸菩薩方便善巧作是思惟。由諸
T0220_.07.0998c15: 有結未永斷故。我能修行布施淨戒安忍精
T0220_.07.0998c16: 進靜慮般若波羅蜜多。及餘無量無邊佛法
T0220_.07.0998c17: 皆得圓滿。因斯引發一切智智。若時若時布
T0220_.07.0998c18: 施淨戒安忍精進靜慮般若波羅蜜多。及餘
T0220_.07.0998c19: 無量無邊佛法修漸圓滿。爾時爾時令諸有
T0220_.07.0998c20: 結展轉微薄乃至都盡。便證無上正等菩提。
T0220_.07.0998c21: 譬如商人以車重載種種財寳遠趣大城。若
T0220_.07.0998c22: 時若時其車運轉漸漸前進。爾時爾時轂輞
T0220_.07.0998c23: 軸等漸漸鈋鋭。如是展轉得入大城。車遂一
T0220_.07.0998c24: 時衆分散壞。所爲既辦主無顧惜。如是菩薩
T0220_.07.0998c25: 方便善巧。以結攝受所依有身。若時若時由
T0220_.07.0998c26: 結攝受有身相續。爾時爾時布施淨戒安忍
T0220_.07.0998c27: 精進靜慮般若波羅蜜多及餘無量無邊佛法
T0220_.07.0998c28: 漸次圓滿。若時若時布施淨戒安忍精進靜
T0220_.07.0998c29: 慮般若波羅蜜多及餘無量無邊佛法漸次圓
T0220_.07.0999a01: 滿。爾時爾時令諸有結漸次衰減。若時若時
T0220_.07.0999a02: 令諸有結漸次衰減。爾時爾時漸得隣近一
T0220_.07.0999a03: 切智智。若時菩薩證大菩提。爾時所依身結
T0220_.07.0999a04: 倶盡。所作已辦不須身結。如已入城車無復
T0220_.07.0999a05: 用。如是煩惱於大菩提雖爲障礙。而於能引
T0220_.07.0999a06: 菩提資糧有能助力。是故菩薩乃至未坐妙
T0220_.07.0999a07: 菩提座不永滅除。若得菩提一切頓斷。若有
T0220_.07.0999a08: 情類至菩薩所。先極訶毀後乞財法。菩薩爾
T0220_.07.0999a09: 時歡喜施與。作如是念。今此有情來至我所。
T0220_.07.0999a10: 施大恩徳令我成就布施安忍。由斯證得一
T0220_.07.0999a11: 切智智。我縁彼故發増上心。趣大菩提勝餘
T0220_.07.0999a12: 境界。由是菩薩諸作意中。唯除二乘相應作
T0220_.07.0999a13: 意。諸餘作意皆不厭捨。以於證得一切智智。
T0220_.07.0999a14: 無不皆有助伴之力
T0220_.07.0999a15: 時滿慈子便問具壽舍利子言。豈不二乘於
T0220_.07.0999a16: 一切智亦有助力。謂諸聲聞亦能教授教誡
T0220_.07.0999a17: 菩薩。令勤修學布施淨戒安忍精進靜慮般
T0220_.07.0999a18: 若波羅蜜多及餘無量無邊佛法。若諸獨覺
T0220_.07.0999a19: 亦爲福田。諸菩薩衆施彼衣食。疾能證得一
T0220_.07.0999a20: 切智智。云何可言聲聞獨覺相應作意。於一
T0220_.07.0999a21: 切智及此資糧無能助力。時舍利子即報具
T0220_.07.0999a22: 壽滿慈子言。如是如是。聲聞獨覺。於一切智
T0220_.07.0999a23: 及此資糧倶有助力。謂諸聲聞亦能教授教
T0220_.07.0999a24: 誡菩薩。令勤修學布施淨戒安忍精進靜慮
T0220_.07.0999a25: 般若波羅蜜多。亦能教授教誡菩薩。令勤修
T0220_.07.0999a26: 學内空外空内外空空空大空勝義空有爲空
T0220_.07.0999a27: 無爲空畢竟空無際空散空無變異空本性空
T0220_.07.0999a28: 自相空共相空一切法空不可得空無性空自
T0220_.07.0999a29: 性空無性自性空。亦能教授教誡菩薩。令勤
T0220_.07.0999b01: 修學四靜慮四無量四無色定。亦能教授教
T0220_.07.0999b02: 誡菩薩。令勤修學四念住四正斷四神足五
T0220_.07.0999b03: 根五力七等覺支八聖道支。亦能教授教誡
T0220_.07.0999b04: 菩薩。令勤修學八解説八勝處九次第定十
T0220_.07.0999b05: 遍處。亦能教授教誡菩薩。令勤修學空無相
T0220_.07.0999b06: 無願解脱門。亦能教授教誡菩薩。令勤修學
T0220_.07.0999b07: 極喜地離垢地發光地焔慧地極難勝地現前
T0220_.07.0999b08: 地遠行地不動地善慧地法雲地。亦能教授
T0220_.07.0999b09: 教誡菩薩。令勤修學淨觀地種性地第八地
T0220_.07.0999b10: 具見地薄地離欲地已辦地獨覺地菩薩地如
T0220_.07.0999b11: 來地。亦能教授教誡菩薩。令勤修學陀羅尼
T0220_.07.0999b12: 門三摩地門。亦能教授教誡菩薩。令勤修學
T0220_.07.0999b13: 五眼六神通。亦能教授教誡菩薩。令勤修學
T0220_.07.0999b14: 如來十力四無所畏四無礙解大慈大悲大喜
T0220_.07.0999b15: 大捨十八佛不共法。亦能教授教誡菩薩。令
T0220_.07.0999b16: 勤修學三十二大士相八十隨好。亦能教授
T0220_.07.0999b17: 教誡菩薩。令勤修學無忘失法恒住捨性。亦
T0220_.07.0999b18: 能教授教誡菩薩。令勤修學一切智道相智
T0220_.07.0999b19: 一切相智。亦能教授教誡菩薩。令勤修學一
T0220_.07.0999b20: 切菩薩摩訶薩行。亦能教授教誡菩薩。令勤
T0220_.07.0999b21: 修學諸佛無上正等菩提。是故聲聞於一切
T0220_.07.0999b22: 智及此資糧亦有助力。若諸獨覺能爲福田
T0220_.07.0999b23: 受菩薩施。謂諸菩薩縁彼福田施資身具。迴
T0220_.07.0999b24: 向無上正等菩提。是故獨覺於一切智及此
T0220_.07.0999b25: 資糧亦有助力。然諸聲聞獨覺作意。於一切
T0220_.07.0999b26: 智及此資糧倶無助力。所以者何。聲聞獨覺
T0220_.07.0999b27: 相應作意。於二乘地有勝助力。於諸菩薩所
T0220_.07.0999b28: 求無上正等菩提及此資糧極不隨順。謂厭
T0220_.07.0999b29: 生死欣般涅槃。捨大菩提及有情類故。制菩
T0220_.07.0999c01: 薩定不應起獨覺聲聞相應作意。由彼作意
T0220_.07.0999c02: 於諸菩薩所求佛果所益有情倶不隨順
T0220_.07.0999c03: 又滿慈子。諸聲聞乘於諸菩薩摩訶薩衆所
T0220_.07.0999c04: 求無上正等菩提有大恩徳。謂爲菩薩摩訶
T0220_.07.0999c05: 薩衆宣説一切波羅蜜多及餘勝行相應教法
T0220_.07.0999c06: 教授教誡。令勤修學速得圓滿。亦與菩薩作
T0220_.07.0999c07: 淨福田。受菩薩施令諸菩薩疾得圓滿菩提
T0220_.07.0999c08: 資糧。由此聲聞於諸菩薩有大恩徳。是故菩
T0220_.07.0999c09: 薩方便善巧。觀諸有情及一切法。於一切智
T0220_.07.0999c10: 及此資糧。無不皆有隨順恩徳。諸阿羅漢若
T0220_.07.0999c11: 智若心。於菩薩乘亦有恩徳。謂若無彼則無
T0220_.07.0999c12: 所遮。云何可言諸菩薩衆不應發起阿羅漢
T0220_.07.0999c13: 心。亦不應修阿羅漢智。由遮彼故菩薩引發
T0220_.07.0999c14: 菩提資糧速得圓滿。疾能證得一切智智。故
T0220_.07.0999c15: 阿羅漢若智若心於菩薩乘亦有恩徳。謂令
T0220_.07.0999c16: 菩薩得一切智。窮未來際利樂有情。一切獨
T0220_.07.0999c17: 覺若智若心於菩薩乘亦有恩徳。謂若無彼
T0220_.07.0999c18: 則無所遮。云何可言諸菩薩衆不應發起獨
T0220_.07.0999c19: 覺乘心。亦不應修獨覺乘智。由遮彼故菩薩
T0220_.07.0999c20: 引發菩提資糧速得圓滿。疾能證得一切智
T0220_.07.0999c21: 智。故諸獨覺若智若心於菩薩乘亦有恩徳。
T0220_.07.0999c22: 謂令菩薩得一切智。窮未來際利樂有情。又
T0220_.07.0999c23: 觀二乘心智下劣。菩薩修學増上心智。若無
T0220_.07.0999c24: 二乘下劣心智。菩薩不應修増上者。如説菩
T0220_.07.0999c25: 薩若心若智有漏無漏。唯除如來應正等覺
T0220_.07.0999c26: 若心若智。於餘一切爲最爲勝爲尊爲高爲
T0220_.07.0999c27: 妙爲微妙爲上爲無上無等無等等。是故一
T0220_.07.0999c28: 切聲聞獨覺若智若心。於一切智亦有少分
T0220_.07.0999c29: 隨順勢力。如是菩薩方便善巧。觀諸有情及
T0220_.07.1000a01: 一切法。於一切智及此資糧無不皆有隨順
T0220_.07.1000a02: 勢力。故於一切心無厭捨
T0220_.07.1000a03: 又滿慈子。諸菩薩摩訶薩修行布施波羅蜜
T0220_.07.1000a04: 多。雖有棄捨珍財等事。而於彼事無取相想。
T0220_.07.1000a05: 謂若棄捨一切法相迴向無上正等菩提。欲
T0220_.07.1000a06: 爲有情作大饒益。便能證得一切智智。若不
T0220_.07.1000a07: 捨相迴向菩提。欲爲有情作大饒益。終不能
T0220_.07.1000a08: 得一切智智。若諸菩薩能獲種種金銀等寶。
T0220_.07.1000a09: 雖名得利而未名爲能得大利。若諸菩薩能
T0220_.07.1000a10: 捨種種金銀等寶。乃可名爲能得大利。若諸
T0220_.07.1000a11: 菩薩能捨衆相迴向無上正等菩提。欲爲有
T0220_.07.1000a12: 情作大饒益。乃名能得無上善利。若諸菩薩
T0220_.07.1000a13: 作轉輪王。統四洲界得大自在。雖名得利。而
T0220_.07.1000a14: 未名爲能得大利。若諸菩薩捨四洲界轉輪
T0220_.07.1000a15: 王位乃可名爲能得大利。若諸菩薩能捨衆
T0220_.07.1000a16: 相迴向無上正等菩提。欲爲有情作大饒益。
T0220_.07.1000a17: 乃名能得無上善利。若諸菩薩作欲界王統
T0220_.07.1000a18: 攝欲界。得大自在。雖名得利而未名爲能得
T0220_.07.1000a19: 大利。若諸菩薩能捨欲界自在王位。乃可名
T0220_.07.1000a20: 爲能得大利。若諸菩薩能捨衆相迴向無上
T0220_.07.1000a21: 正等菩提。欲爲有情作大饒益。乃名能得無
T0220_.07.1000a22: 上善利。若諸有情棄捨衆相。得預流果或一
T0220_.07.1000a23: 來果或不還果或阿羅漢果或獨覺菩提。雖
T0220_.07.1000a24: 名得利而未名爲能得大利。若諸有情棄捨
T0220_.07.1000a25: 衆相。迴向無上正等菩提。欲爲有情作大饒
T0220_.07.1000a26: 益。乃名能得無上善利。若得無上正等菩提。
T0220_.07.1000a27: 於諸利中最上最勝無能及者。所以者何。諸
T0220_.07.1000a28: 菩薩衆所求無上正等菩提。能爲有情作大
T0220_.07.1000a29: 饒益。聲聞獨覺及諸異生無此事故。若諸菩
T0220_.07.1000b01: 薩普縁十方一切如來應正等覺及弟子衆
T0220_.07.1000b02: 想。作種種上妙飮食衣服臥具病縁醫藥房
T0220_.07.1000b03: 舍資財花香等物奉施供養。雖名得利而未
T0220_.07.1000b04: 名爲得無上利。若諸菩薩能捨衆相。迴向無
T0220_.07.1000b05: 上正等菩提。欲爲有情作大饒益。乃名能得
T0220_.07.1000b06: 無上善利。所以者何。飮食等物皆有衆相。諸
T0220_.07.1000b07: 有相法皆有數量。有數量法有分限故。縁彼
T0220_.07.1000b08: 不能證無分限一切智智。若諸菩薩方便善
T0220_.07.1000b09: 巧。縁十方界一切如來應正等覺及弟子衆。
T0220_.07.1000b10: 具無量種希有功徳而不取相。雖想無邊上
T0220_.07.1000b11: 妙飮食衣服臥具病縁醫藥房舍資財花香等
T0220_.07.1000b12: 物奉施供養而不取相。雖能迴向無上菩提。
T0220_.07.1000b13: 欲爲有情作大饒益而不取相。由此證得一
T0220_.07.1000b14: 切智智。窮未來際饒益有情。當知名爲得無
T0220_.07.1000b15: 上利。於一切利最爲第一。若諸菩薩能作如
T0220_.07.1000b16: 是方便善巧。修行布施乃得名爲居頂菩薩。
T0220_.07.1000b17: 決定當得一切智智。所以者何。一切智智甚
T0220_.07.1000b18: 難可得。如是菩薩能捨内外一切種相心無
T0220_.07.1000b19: 所著。求證如是一切智智。於諸菩薩最爲上
T0220_.07.1000b20: 首。當得如頂無上菩提。過去未來現在菩薩
T0220_.07.1000b21: 已當現得一切智智。無不皆由如是所起方
T0220_.07.1000b22: 便善巧而能證得
T0220_.07.1000b23: 時滿慈子便問具壽舍利子言。云何菩薩得
T0220_.07.1000b24: 入居頂諸菩薩數。舍利子言。若諸菩薩方便
T0220_.07.1000b25: 善巧不取法相。是諸菩薩得入居頂諸菩薩
T0220_.07.1000b26: 數。滿慈子言。是諸菩薩於何等法不取何相。
T0220_.07.1000b27: 舍利子言。是諸菩薩於色蘊不取常無常相。
T0220_.07.1000b28: 於受想行識蘊亦不取常無常相。於色蘊不
T0220_.07.1000b29: 取樂無樂相。於受想行識蘊亦不取樂無樂
T0220_.07.1000c01: 相。於色蘊不取我無我相。於受想行識蘊亦
T0220_.07.1000c02: 不取我無我相。於色蘊不取淨不淨相。於受
T0220_.07.1000c03: 想行識蘊亦不取淨不淨相。於色蘊不取遠
T0220_.07.1000c04: 離不遠離相。於受想行識蘊亦不取遠離不
T0220_.07.1000c05: 遠離相。於色蘊不取寂靜不寂靜相。於受想
T0220_.07.1000c06: 行識蘊亦不取寂靜不寂靜相。是諸菩薩於
T0220_.07.1000c07: 眼處不取常無常相。於耳鼻舌身意處亦不
T0220_.07.1000c08: 取常無常相。於眼處不取樂無樂相。於耳鼻
T0220_.07.1000c09: 舌身意處亦不取樂無樂相。於眼處不取我
T0220_.07.1000c10: 無我相。於耳鼻舌身意處亦不取我無我相。
T0220_.07.1000c11: 於眼處不取淨不淨相。於耳鼻舌身意處亦
T0220_.07.1000c12: 不取淨不淨相。於眼處不取遠離不遠離相。
T0220_.07.1000c13: 於耳鼻舌身意處亦不取遠離不遠離相。於
T0220_.07.1000c14: 眼處不取寂靜不寂靜相。於耳鼻舌身意處
T0220_.07.1000c15: 亦不取寂靜不寂靜相是諸菩薩於色處不取
T0220_.07.1000c16: 常無常相。於聲香昧觸法處亦不取常無常
T0220_.07.1000c17: 相。於色處不取樂無樂相。於聲香昧觸法處
T0220_.07.1000c18: 亦不取樂無樂相。於色處不取我無我相。於
T0220_.07.1000c19: 聲香味觸法處。亦不取我無我相於色處不
T0220_.07.1000c20: 取淨不淨相。於聲香味觸法處亦不取淨不
T0220_.07.1000c21: 淨相。於色處不取遠離不遠離相。於聲香味
T0220_.07.1000c22: 觸法處亦不取遠離不遠離相。於色處不取
T0220_.07.1000c23: 寂靜不寂靜相。於聲香味觸法處亦不取寂
T0220_.07.1000c24: 靜不寂靜相。是諸菩薩於眼界不取常無常
T0220_.07.1000c25: 相。於耳鼻舌身意界亦不取常無常相。於眼
T0220_.07.1000c26: 界不取樂無樂相。於耳鼻舌身意界亦不取
T0220_.07.1000c27: 樂無樂相。於眼界不取我無我相。於耳鼻舌
T0220_.07.1000c28: 身意界亦不取我無我相。於眼界不取淨不
T0220_.07.1000c29: 淨相。於耳鼻舌身意界亦不取淨不淨相。於
T0220_.07.1001a01: 眼界不取遠離不遠離相。於耳鼻舌身意界
T0220_.07.1001a02: 亦不取遠離不遠離相。於眼界不取寂靜不
T0220_.07.1001a03: 寂靜相。於耳鼻舌身意界亦不取寂靜不寂
T0220_.07.1001a04: 靜相。是諸菩薩於色界不取常無常相。於聲
T0220_.07.1001a05: 香味觸法界亦不取常無常相。於色界不取
T0220_.07.1001a06: 樂無樂相。於聲香味觸法界亦不取樂無樂
T0220_.07.1001a07: 相。於色界不取我無我相。於聲香味觸法界
T0220_.07.1001a08: 亦不取我無我相。於色界不取淨不淨相。於
T0220_.07.1001a09: 聲香味觸法界亦不取淨不淨相。於色界不
T0220_.07.1001a10: 取遠離不遠離相。於聲香味觸法界亦不取
T0220_.07.1001a11: 遠離不遠離相。於色界不取寂靜不寂靜相。
T0220_.07.1001a12: 於聲香味觸法界亦不取寂靜不寂靜相。是
T0220_.07.1001a13: 諸菩薩於眼識界不取常無常相。於耳鼻舌
T0220_.07.1001a14: 身意識界亦不取常無常相。於眼識界不取
T0220_.07.1001a15: 樂無樂相。於耳鼻舌身意識界亦不取樂無
T0220_.07.1001a16: 樂相。於眼識界不取我無我相。於耳鼻舌身
T0220_.07.1001a17: 意識界亦不取我無我相。於眼識界不取淨
T0220_.07.1001a18: 不淨相。於耳鼻舌身意識界亦不取淨不淨
T0220_.07.1001a19: 相於眼識界不取遠離不遠離相。於耳鼻舌
T0220_.07.1001a20: 身意識界亦不取遠離不遠離相。於眼識界
T0220_.07.1001a21: 不取寂靜不寂靜相。於耳鼻舌身意識界亦
T0220_.07.1001a22: 不取寂靜不寂靜相。是諸菩薩於眼觸不取
T0220_.07.1001a23: 常無常相。於耳鼻舌身意觸亦不取常無常
T0220_.07.1001a24: 相。於眼觸不取樂無樂相。於耳鼻舌身意觸
T0220_.07.1001a25: 亦不取樂無樂相。於眼觸不取我無我相。於
T0220_.07.1001a26: 耳鼻舌身意觸亦不取我無我相。於眼觸不
T0220_.07.1001a27: 取淨不淨相。於耳鼻舌身意觸亦不取淨不
T0220_.07.1001a28: 淨相。於眼觸不取遠離不遠離相。於耳鼻舌
T0220_.07.1001a29: 身意觸亦不取遠離不遠離相。於眼觸不取
T0220_.07.1001b01: 寂靜不寂靜相。於耳鼻舌身意觸亦不取寂
T0220_.07.1001b02: 靜不寂靜相。是諸菩薩於眼觸爲縁所生諸
T0220_.07.1001b03: 受不取常無常相。於耳鼻舌身意觸爲縁所
T0220_.07.1001b04: 生諸受亦不取常無常相。於眼觸爲縁所生
T0220_.07.1001b05: 諸受不取樂無樂相。於耳鼻舌身意觸爲縁
T0220_.07.1001b06: 所生諸受亦不取樂無樂相。於眼觸爲縁所
T0220_.07.1001b07: 生諸受不取我無我相。於耳鼻舌身意觸爲
T0220_.07.1001b08: 縁所生諸受亦不取我無我相。於眼觸爲縁
T0220_.07.1001b09: 所生諸受不取淨不淨相。於耳鼻舌身意觸
T0220_.07.1001b10: 爲縁所生諸受亦不取淨不淨相。於眼觸爲
T0220_.07.1001b11: 縁所生諸受不取遠離不遠離相。於耳鼻舌
T0220_.07.1001b12: 身意觸爲縁所生諸受亦不取遠離不遠離
T0220_.07.1001b13: 相。於眼觸爲縁所生諸受不取寂靜不寂靜
T0220_.07.1001b14: 相。於耳鼻舌身意觸爲縁所生諸受亦不取
T0220_.07.1001b15: 寂靜不寂靜相。是諸菩薩於地界不取常無
T0220_.07.1001b16: 常相。於水火風空識界亦不取常無常相。於
T0220_.07.1001b17: 地界不取樂無樂相。於水火風空識界亦不
T0220_.07.1001b18: 取樂無樂相。於地界不取我無我相。於水火
T0220_.07.1001b19: 風空識界亦不取我無我相。於地界不取淨
T0220_.07.1001b20: 不淨相。於水火風空識界亦不取淨不淨相。
T0220_.07.1001b21: 於地界不取遠離不遠離相。於水火風空識
T0220_.07.1001b22: 界亦不取遠離不遠離相。於地界不取寂靜
T0220_.07.1001b23: 不寂靜相。於水火風空識界亦不取寂靜不
T0220_.07.1001b24: 寂靜相。是諸菩薩於因縁不取常無常相。於
T0220_.07.1001b25: 等無間縁所縁縁増上縁亦不取常無常相。
T0220_.07.1001b26: 於因縁不取樂無樂相。於等無間縁所縁縁
T0220_.07.1001b27: 増上縁亦不取樂無樂相。於因縁不取我無
T0220_.07.1001b28: 我相。於等無間縁所縁縁増上縁亦不取我
T0220_.07.1001b29: 無我相。於因縁不取淨不淨相。於等無間縁
T0220_.07.1001c01: 所縁縁増上縁亦不取淨不淨相。於因縁不
T0220_.07.1001c02: 取遠離不遠離相。於等無間縁所縁縁増上
T0220_.07.1001c03: 縁亦不取遠離不遠離相。於因縁不取寂靜
T0220_.07.1001c04: 不寂靜相於等無間縁所縁縁増上縁亦不
T0220_.07.1001c05: 取寂靜不寂靜相。是諸菩薩於無明不取常
T0220_.07.1001c06: 無常相。於行識名色六處觸受愛取有生老
T0220_.07.1001c07: 死亦不取常無常相。於無明不取樂無樂相。
T0220_.07.1001c08: 於行識名色六處觸受愛取有生老死亦不取
T0220_.07.1001c09: 樂無樂相。於無明不取我無我相。於行識名
T0220_.07.1001c10: 色六處觸受愛取有生老死亦不取我無我
T0220_.07.1001c11: 相。於無明不取淨不淨相。於行識名色六處
T0220_.07.1001c12: 觸受愛取有生老死亦不取淨不淨相。於無
T0220_.07.1001c13: 明不取遠離不遠離相。於行識名色六處觸
T0220_.07.1001c14: 受愛取有生老死亦不取遠離不遠離相。於
T0220_.07.1001c15: 無明不取寂靜不寂靜相。於行識名色六處
T0220_.07.1001c16: 觸受愛取有生老死亦不取寂靜不寂靜相。
T0220_.07.1001c17: 是諸菩薩於欲界不取常無常相。於色無色
T0220_.07.1001c18: 界亦不取常無常相。於欲界不取樂無樂相。
T0220_.07.1001c19: 於色無色界亦不取樂無樂相。於欲界不取
T0220_.07.1001c20: 我無我相。於色無色界亦不取我無我相。於
T0220_.07.1001c21: 欲界不取淨不淨相。於色無色界亦不取淨
T0220_.07.1001c22: 不淨相。於欲界不取遠離不遠離相。於色無
T0220_.07.1001c23: 色界亦不取遠離不遠離相。於欲界不取寂
T0220_.07.1001c24: 靜不寂靜相。於色無色界亦不取寂靜不寂
T0220_.07.1001c25: 靜相。若諸菩薩能作如是方便善巧。不取法
T0220_.07.1001c26: 相修行布施波羅蜜多。是諸菩薩得入居頂
T0220_.07.1001c27: 諸菩薩數。能得如頂一切智智
T0220_.07.1001c28: 又滿慈子。若諸菩薩知一切法皆非實有遠
T0220_.07.1001c29: 離衆相。而行布施波羅蜜多。是諸菩薩得入
T0220_.07.1002a01: 居頂諸菩薩數。能得如頂一切智智。亦能教
T0220_.07.1002a02: 化一切有情。令依如是一切智智。發願趣求
T0220_.07.1002a03: 亦能證得。又滿慈子。若諸有情於無相法不
T0220_.07.1002a04: 起勝解。則不能發一切智心。若不能發一切
T0220_.07.1002a05: 智心。則不能修諸菩薩行。若不能修諸菩薩
T0220_.07.1002a06: 行。則不能得一切智智。若諸有情於無相法
T0220_.07.1002a07: 能起勝解。則能發起一切智心。若能發起一
T0220_.07.1002a08: 切智心。則能修行諸菩薩行。若能修行諸菩
T0220_.07.1002a09: 薩行。則能證得一切智智。又滿慈子。若諸菩
T0220_.07.1002a10: 薩發心趣求一切智已。隨所捨事皆能了知空
T0220_.07.1002a11: 無所有。而行布施波羅蜜多。謂如實知諸所
T0220_.07.1002a12: 捨事。皆如幻化非如我等。無始時來所取諸
T0220_.07.1002a13: 相由能知故。於諸所有皆能棄捨不取諸相。
T0220_.07.1002a14: 諸有情類不如實知諸法非有皆如幻化故。
T0220_.07.1002a15: 於諸事起堅執著。由堅執著不能棄捨。由不
T0220_.07.1002a16: 棄捨攝受慳悋。由慳悋故身壞命終。墮諸惡
T0220_.07.1002a17: 趣受貧窮苦。隨有所得不能棄捨。復於其中
T0220_.07.1002a18: 増長慳悋。由斯復墮諸惡趣中受種種苦。如
T0220_.07.1002a19: 是受苦皆由取相。若諸菩薩方便善巧。知法
T0220_.07.1002a20: 非有皆如幻化。既如幻化皆應棄捨。幻化非
T0220_.07.1002a21: 我及我所故。於一切事皆能棄捨。所以者何
T0220_.07.1002a22: 我我所事既不可得不應執著。無執著故皆
T0220_.07.1002a23: 能棄捨。由能棄捨。於佛世尊所説正法深生
T0220_.07.1002a24: 愛樂。謂作是念。希有世尊。善説諸法皆如幻
T0220_.07.1002a25: 化。我依佛教一切能捨。謂能棄捨如幻化法。
T0220_.07.1002a26: 令我當得如幻無相無上菩提。是諸菩薩作
T0220_.07.1002a27: 如是念。諸佛世尊能作難作。謂教菩薩如實
T0220_.07.1002a28: 了知諸法非有皆如幻化。由了知故不生執
T0220_.07.1002a29: 著。少用功力能捨一切。疾證無上正等菩提
T0220_.07.1002b01: 是故菩薩欲證無上正等菩提。應如是知諸
T0220_.07.1002b02: 法非有皆如幻化捨離衆相。以無相心勤求
T0220_.07.1002b03: 如頂一切智智。汝滿慈子。勿謂我説如是法
T0220_.07.1002b04: 要是自辯才。此皆如來威神之力。爾時佛告
T0220_.07.1002b05: 阿難陀言。今舍利子諸有所説皆佛神力汝
T0220_.07.1002b06: 應受持。我涅槃後當廣流布
T0220_.07.1002b07: 大般若波羅蜜多經卷第五百八十
T0220_.07.1002b08:
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