SAT DB

T0221_.08.0038a01: 須菩提所言。如須菩提承佛威神説般若波
T0221_.08.0038a02: 羅蜜。菩薩摩訶薩亦當如是如須菩提所説。
T0221_.08.0038a03: 須菩提説是般若波羅蜜品時。三千大千刹
T0221_.08.0038a04: 土六反震動。前沒後涌。前涌後沒。八方上下
T0221_.08.0038a05: 皆悉如是。佛因是事便笑。時須菩提叉手白
T0221_.08.0038a06: 佛言。世尊。何因縁笑。佛告須菩提。今我説
T0221_.08.0038a07: 般若波羅蜜。東方恒邊沙不可計諸佛。亦爲
T0221_.08.0038a08: 諸菩薩説般若波羅蜜。十方諸如來等正覺
T0221_.08.0038a09: 無所著者。亦復爲諸菩薩説般若波羅蜜亦
T0221_.08.0038a10: 復如是。須菩提。説是般若波羅蜜時。十二
T0221_.08.0038a11: 那術億天及人阿須倫。皆得無所從生法忍。
T0221_.08.0038a12: 十方諸佛説般若波羅蜜時。不可計阿僧祇
T0221_.08.0038a13: 衆生。皆發無上正眞道意◎
T0221_.08.0038a14: 放光般若波羅蜜經卷第五
T0221_.08.0038a15:
T0221_.08.0038a16:
T0221_.08.0038a17:
T0221_.08.0038a18: 放光般若經卷第六
T0221_.08.0038a19: 　西晋于闐國三藏無羅叉
T0221_.08.0038a20: 奉　　　　　　　詔譯　
T0221_.08.0038a21:   ◎摩訶般若波羅蜜無住品第二十八
T0221_.08.0038a22: 爾時三千大千刹土諸四天王與無央數億百
T0221_.08.0038a23: 千諸天子皆來共會。諸釋提桓因與諸無數
T0221_.08.0038a24: 億百千諸天皆共來會。須炎天子上至首陀
T0221_.08.0038a25: 會天其中諸天各各與無數若干億百千天子
T0221_.08.0038a26: 皆來共會。從四天王至首陀會天。諸天功徳
T0221_.08.0038a27: 光明巍巍。雖爾不如世尊最下光明。百千萬
T0221_.08.0038a28: 倍巨億萬倍。諸天光明及閻浮檀寶之光明
T0221_.08.0038a29: 悉不現也。諸天在佛邊其形體光明如燒炷。
T0221_.08.0038b01: 是故諸天光明即不復現。釋提桓因白尊者
T0221_.08.0038b02: 須菩提。今是三千大千刹土諸四天王諸首
T0221_.08.0038b03: 陀會天。欲聽須菩提説般若波羅蜜教菩薩。
T0221_.08.0038b04: 云何住般若波羅蜜。何等爲菩薩摩訶薩般
T0221_.08.0038b05: 若波羅蜜。當云何行般若波羅蜜。須菩提報
T0221_.08.0038b06: 釋提桓因言。拘翼。今當承佛威神。爲諸菩
T0221_.08.0038b07: 薩説般若波羅蜜。當爲菩薩如所應住説。是
T0221_.08.0038b08: 諸天子未發意者今當應發菩薩心。已住於
T0221_.08.0038b09: 道撿者。力不堪發阿耨多羅三耶三菩意。何
T0221_.08.0038b10: 以故。爲生死界作障隔故。假令是輩能發阿
T0221_.08.0038b11: 耨多羅三耶三菩意者。我亦代其歡喜從上
T0221_.08.0038b12: 轉尊。我終不中道斷其功徳。拘翼。何等爲
T0221_.08.0038b13: 般若波羅蜜。菩薩摩訶薩當持應薩云若意。
T0221_.08.0038b14: 當念色無常苦空非身。老病憂患惱結裁聚
T0221_.08.0038b15: 轉變壞敗恐畏鬪訟不可恃怙。菩薩當念是
T0221_.08.0038b16: 亦無所倚。痛想行識六情六性。皆當念是
T0221_.08.0038b17: 苦。淨亦無所倚。當念五陰淨。當念六情六
T0221_.08.0038b18: 性淨寂。以薩云若意當知從癡有愛習。十二
T0221_.08.0038b19: 因縁亦無所倚。當復念滅癡愛十二因縁得
T0221_.08.0038b20: 滅。衆苦亦無所倚。復次拘翼。菩薩摩訶薩以
T0221_.08.0038b21: 薩云若意當念三十七品亦無所倚。亦當念
T0221_.08.0038b22: 乃至佛十八法亦無所倚。復次拘翼。菩薩摩
T0221_.08.0038b23: 訶薩以薩云若意。行檀波羅蜜尸波羅蜜羼
T0221_.08.0038b24: 波羅蜜惟逮波羅蜜禪波羅蜜亦無所倚。如
T0221_.08.0038b25: 是拘翼。菩薩行般若波羅蜜作是觀。使法法
T0221_.08.0038b26: 相續法法相得。皆使具足。菩薩於念亦無吾
T0221_.08.0038b27: 我。若作異念不應道念。拘翼。以不等念意。於
T0221_.08.0038b28: 道亦不可見亦不可得。道無意念意亦不可
T0221_.08.0038b29: 得亦不可見。拘翼。菩薩行般若波羅蜜。當
T0221_.08.0038c01: 作是觀。於諸法無所得。釋提桓因言。耆年
T0221_.08.0038c02: 須菩提。云何念意不與道意同。云何道意不
T0221_.08.0038c03: 與念意同。云何道意念意倶不可得不可得
T0221_.08.0038c04: 見。須菩提言。拘翼。所念意不成意。道意亦
T0221_.08.0038c05: 非意亦不成意不持非意。念非意意則是非
T0221_.08.0038c06: 意。非意亦是意。是爲菩薩摩訶薩般若波羅
T0221_.08.0038c07: 蜜。於是佛歎須菩提言。善哉善哉。如汝爲
T0221_.08.0038c08: 諸菩薩説般若波羅蜜教勸助之意。須菩提
T0221_.08.0038c09: 白佛言。唯世尊。我當報恩不得不報恩。我
T0221_.08.0038c10: 當報過去諸如來無所著等正覺恩。及弟子
T0221_.08.0038c11: 勸助安立諸菩薩等。世尊。爾時亦學六波羅
T0221_.08.0038c12: 蜜得阿惟三佛。世尊。我等亦當復勸助安立
T0221_.08.0038c13: 諸菩薩。學六波羅蜜亦當使成得阿惟三佛。
T0221_.08.0038c14: 須菩提言。拘翼。聽我説菩薩摩訶薩住般若
T0221_.08.0038c15: 波羅蜜。如住亦不住。五陰五陰空。菩薩菩
T0221_.08.0038c16: 薩空。五陰空菩薩空一空無有二。拘翼。菩
T0221_.08.0038c17: 薩當作如是住般若波羅蜜。拘翼。六情六情
T0221_.08.0038c18: 空。菩薩菩薩空。六情空菩薩空等無有異。六
T0221_.08.0038c19: 性六性空。菩薩菩薩空。六性空菩薩空等無
T0221_.08.0038c20: 有異。菩薩摩訶薩當作如是於。般若波羅
T0221_.08.0038c21: 蜜當作是住。復次拘翼。十二因縁十二因縁
T0221_.08.0038c22: 空。滅十二因縁滅十二因縁空。菩薩菩薩空。
T0221_.08.0038c23: 十二因縁十二因縁滅空菩薩空一空無有
T0221_.08.0038c24: 二。拘翼。菩薩摩訶薩於般若波羅蜜當作
T0221_.08.0038c25: 是住。六波羅蜜六波羅蜜空。内外空及有
T0221_.08.0038c26: 無空。三十七品佛十八法諸三昧門陀隣尼
T0221_.08.0038c27: 門。聲聞乘辟支佛乘亦爾。菩薩如來薩云若
T0221_.08.0038c28: 亦爾。菩薩空薩云若空一空無二。菩薩於般
T0221_.08.0038c29: 若波羅蜜當作是住。釋提桓因言。云何須菩
T0221_.08.0039a01: 提。菩薩摩訶薩不於般若波羅蜜中住。須菩
T0221_.08.0039a02: 提言。拘翼。菩薩不住五陰有所倚。亦不住六
T0221_.08.0039a03: 情有所倚。不住於六情有所倚。從三十七品
T0221_.08.0039a04: 至薩云若皆不住有所倚。從須陀洹至阿羅
T0221_.08.0039a05: 漢辟支佛上至佛皆不住有所倚。從五陰至
T0221_.08.0039a06: 薩云若。是爲不住亦無所倚。從須陀洹至佛
T0221_.08.0039a07: 亦不住有所倚。五陰無常不當於中住。五陰
T0221_.08.0039a08: 有常不當於中住。五陰苦樂不當於中住。淨
T0221_.08.0039a09: 不淨不當於中住。我非我不當於中住。空不
T0221_.08.0039a10: 空不當於中住。滅不滅不當於中住。寂不寂
T0221_.08.0039a11: 不當於中住有所倚。須陀洹不具足故不當
T0221_.08.0039a12: 於中住。至佛不具足故不當於中住。須陀洹
T0221_.08.0039a13: 成就徳能福一切不當於中住。上至佛成就
T0221_.08.0039a14: 徳能福一切不當於中住。復次拘翼。菩薩初
T0221_.08.0039a15: 地不當於中住。至第十地不當於中住有所
T0221_.08.0039a16: 倚也。從初地言我當具足檀波羅蜜不當於
T0221_.08.0039a17: 中住。於尸波羅蜜羼波羅蜜惟逮波羅蜜禪
T0221_.08.0039a18: 波羅蜜般若波羅蜜不當於中住有所倚。我
T0221_.08.0039a19: 當具足成就三十七品不當於中住有所倚。
T0221_.08.0039a20: 菩薩道不當於中住。我從菩薩道至阿惟越
T0221_.08.0039a21: 致地住不當於中住。菩薩具足五通不當於
T0221_.08.0039a22: 中住有所倚住菩薩神通已言我當遊無量阿
T0221_.08.0039a23: 僧祇佛國。見諸佛如來聽受法教已。轉復教
T0221_.08.0039a24: 授一切衆生。亦不當於中住有所倚。言我亦
T0221_.08.0039a25: 當變化作如諸佛如來世界所有亦不當於中
T0221_.08.0039a26: 住有所倚也。般若波羅蜜不當於中住有所
T0221_.08.0039a27: 倚也。我當教授衆生至道亦不當於中住。我
T0221_.08.0039a28: 當供養無央數阿僧祇諸佛時。諸幢幡香華
T0221_.08.0039a29: 繒蓋無央數億百千張疊不當於中住。我當
T0221_.08.0039b01: 成就無央數阿僧祇衆生。令得阿耨多羅三
T0221_.08.0039b02: 耶三佛亦不當於中住。我當具足五眼肉眼
T0221_.08.0039b03: 天眼法眼慧眼佛眼亦不當於中住。我皆當
T0221_.08.0039b04: 起諸三昧亦不當於中住。亦不當願言。我得
T0221_.08.0039b05: 是三昧時當於中遊戲亦不當於中住。具足
T0221_.08.0039b06: 陀隣尼門不當於中住。我當具足四無礙慧
T0221_.08.0039b07: 四無所畏佛十種力佛十八法亦不當於中
T0221_.08.0039b08: 住。我當具足四等心大慈大悲亦不當於中
T0221_.08.0039b09: 住我當具足三十二大士之相八十種好不當
T0221_.08.0039b10: 於中住有所倚也。住八輩事成就信要法要
T0221_.08.0039b11: 不當於中住。須陀洹至第七不當於中住。斯
T0221_.08.0039b12: 陀含一種不當於中住。道等不當於中住。命
T0221_.08.0039b13: 終垢盡不當於中住。須陀洹中道般泥洹不
T0221_.08.0039b14: 當於中住。斯陀含未斷諸苦本不當於中住。
T0221_.08.0039b15: 得阿那含道意不當於中住。於阿那含中中
T0221_.08.0039b16: 道般泥洹不當於中住。得阿羅漢證成阿羅
T0221_.08.0039b17: 漢。從是間於無餘泥洹而般泥洹不當於中
T0221_.08.0039b18: 住。辟支佛不當於中住。過羅漢辟支佛至菩
T0221_.08.0039b19: 薩地不當於中住。道事慧不當於中住有所
T0221_.08.0039b20: 倚也。以衆事成阿惟三佛不當於中住。從次
T0221_.08.0039b21: 諸垢消盡不當於中住。成如來等正覺無所
T0221_.08.0039b22: 著當轉法輪不當於中住。我當爲佛事度不
T0221_.08.0039b23: 可計一切衆生不當於中住。以四神足於三
T0221_.08.0039b24: 昧住命恒邊沙劫不當於中住。令我壽命無
T0221_.08.0039b25: 有數不當於中住。於三十二大士之相一相
T0221_.08.0039b26: 成百福功徳不當於中住。使我一佛國大如
T0221_.08.0039b27: 十方恒邊沙佛國不當於中住。使我三千大
T0221_.08.0039b28: 千刹土盡作金剛不當於中住。使我佛樹中
T0221_.08.0039b29: 出香。一切衆生聞其香者無有三毒。不起聲
T0221_.08.0039c01: 聞辟支佛意。有聞是香者身病意病皆悉除
T0221_.08.0039c02: 愈令我佛土不聞五陰色痛想行識六波羅蜜
T0221_.08.0039c03: 之聲不當於中住。令我佛國不聞三十七品
T0221_.08.0039c04: 及十八法。不聞須陀洹上至佛之聲不當於
T0221_.08.0039c05: 中住。何以故。如來無所著等正覺成阿惟三
T0221_.08.0039c06: 佛。於諸法亦無所得。如是拘翼。菩薩於般
T0221_.08.0039c07: 若波羅蜜無所倚住。爾時尊者舍利弗意念。
T0221_.08.0039c08: 菩薩摩訶薩當云何住。須菩提知舍利弗意
T0221_.08.0039c09: 所念。便問舍利弗。於意云何。諸佛爲住何
T0221_.08.0039c10: 所。舍利弗報言。諸佛無所住。不住意有所
T0221_.08.0039c11: 止。亦不於五陰住。亦不住於成就。亦不住
T0221_.08.0039c12: 於不成就。亦不住於有爲無爲。不於十八法
T0221_.08.0039c13: 薩云若有所住。須菩提言。菩薩摩訶薩住般
T0221_.08.0039c14: 若波羅蜜中。當如諸如來無所著等正覺住
T0221_.08.0039c15: 如不住。菩薩當作是住。住無處所住。於是
T0221_.08.0039c16: 會中有天子作是念。諸閲叉所語所説悉皆
T0221_.08.0039c17: 可知。尊者須菩提所説般若波羅蜜教了不
T0221_.08.0039c18: 可知。須菩提。知諸天子意所念。語諸天子
T0221_.08.0039c19: 言。不解不知耶。諸天子言爾須菩提。實不
T0221_.08.0039c20: 解不知也。須菩提語諸天子言。我所説者常
T0221_.08.0039c21: 不見一字教亦無聽者。何以故。般若波羅蜜
T0221_.08.0039c22: 者非文字亦無聽聞。何以故。諸天子。諸如
T0221_.08.0039c23: 來無所著等正覺道亦無文字。諸天子。譬如
T0221_.08.0039c24: 如來化作佛作四輩弟子。作是化已。爲説
T0221_.08.0039c25: 化諸法。於諸天子意云何。是頗有教有説
T0221_.08.0039c26: 寧有受者不。諸天子言。唯須菩提。是無所
T0221_.08.0039c27: 有。須菩提言。諸法譬如化。亦無所説者。亦
T0221_.08.0039c28: 無受者。亦無知者。譬如士夫夢中見佛。佛
T0221_.08.0039c29: 爲説法。於意云何。有説有受者不。諸天子
T0221_.08.0040a01: 言。無説無受。須菩提言。諸法如幻無説無
T0221_.08.0040a02: 受亦無所有。譬如有二人於彼深澗各住一
T0221_.08.0040a03: 面。倶發音聲讃歎佛法及比丘僧。其聲音響
T0221_.08.0040a04: 寧展轉相知不。諸天子言。響無所知。譬如絶
T0221_.08.0040a05: 工幻師於四衢道化作如來及四輩衆而説
T0221_.08.0040a06: 於法。諸天子。於意云何寧有説有教有受
T0221_.08.0040a07: 者不。諸天子報言。實無所有。諸天子復念。
T0221_.08.0040a08: 今須菩提敷演般若波羅蜜。其事甚深。所教
T0221_.08.0040a09: 轉深。所説轉妙。須菩提語諸天子言。色亦不
T0221_.08.0040a10: 深亦不微妙。不以五陰故微妙也。六情從内
T0221_.08.0040a11: 外空及有無空。乃至六波羅蜜佛十八法皆
T0221_.08.0040a12: 如是。諸三昧門陀隣尼門至薩云若。亦不深
T0221_.08.0040a13: 亦不妙。不以薩云若故深妙。諸天子意念。
T0221_.08.0040a14: 是中所説亦不説五陰六情。亦不説六波羅
T0221_.08.0040a15: 蜜。亦不説内外空及有無空。亦不説三十七
T0221_.08.0040a16: 品佛十八法。亦不説須陀洹道。亦不説阿羅
T0221_.08.0040a17: 漢辟支佛道。亦不説文字。是事云何。須菩
T0221_.08.0040a18: 提報言。如是如是。諸天子。諸如來道者皆
T0221_.08.0040a19: 無所得亦無所説。是故諸法亦無説者亦無
T0221_.08.0040a20: 聞者。亦無受者亦無得者。須菩提言。諸天子。
T0221_.08.0040a21: 欲住須陀洹道者。取須陀洹證者。若住羅漢
T0221_.08.0040a22: 辟支佛上至佛欲取證者。作是住者。終不得
T0221_.08.0040a23: 是忍。菩薩從初發意以來。無所説無所聞當
T0221_.08.0040a24: 作是住
T0221_.08.0040a25:   ＊摩訶般若波羅＊蜜如幻品第二十九
T0221_.08.0040a26: 爾時諸天子意念。我等當云何從須菩提聽
T0221_.08.0040a27: 受其教。尊者須菩提知諸天子意所念。語諸
T0221_.08.0040a28: 天子言。今諸會者觀聽我所説當如幻化人。
T0221_.08.0040a29: 所聽受亦無所受。亦無所見亦不作證。諸天
T0221_.08.0040b01: 子言。云何須菩提衆生爲如幻化耶。來會者
T0221_.08.0040b02: 亦如幻化耶。須菩提言。如是如是。衆生如
T0221_.08.0040b03: 幻。會者亦如幻。吾我亦復如幻如夢。五陰
T0221_.08.0040b04: 如幻如化。六情識栽如幻如化。内外空及有
T0221_.08.0040b05: 無空如幻如夢。三十七品佛十八法如幻如
T0221_.08.0040b06: 化。須陀洹道上至於佛三耶三佛亦復如幻。
T0221_.08.0040b07: 爾時諸天子問須菩提。云何乃至佛亦復如
T0221_.08.0040b08: 幻如夢。須菩提言。我説至佛亦復如幻。若
T0221_.08.0040b09: 復有法勝於泥洹者我亦復言如幻。諸天子
T0221_.08.0040b10: 夢幻化是一取無有二。是時舍利弗。大目
T0221_.08.0040b11: 揵連。摩訶拘悕羅･摩訶迦旃延･邠耨文陀
T0221_.08.0040b12: 尼子･大迦葉等。與無央數菩薩。是諸大衆
T0221_.08.0040b13: 倶問須菩提言。般若波羅蜜甚深甚廣。難曉
T0221_.08.0040b14: 難了難見難解。誰能遏絶是者。是時阿難語
T0221_.08.0040b15: 衆弟子諸菩薩言。般若波羅蜜者是深妙法。
T0221_.08.0040b16: 甚廣難見難解難了不可思議。唯有阿惟越
T0221_.08.0040b17: 致菩薩摩訶薩。具足見諦阿羅漢。前世於無
T0221_.08.0040b18: 央數諸佛所而作功徳與善知識相隨者。善
T0221_.08.0040b19: 男子善女人有大智慧。如是輩人聞深般若
T0221_.08.0040b20: 波羅蜜乃能信樂終不能遏絶。不以空分別
T0221_.08.0040b21: 五陰。不以五陰分別空。亦不以五陰分別無
T0221_.08.0040b22: 相無願。不以無相無願分別五陰。亦不以無
T0221_.08.0040b23: 所生無所滅分別五陰。不以五陰分別無所
T0221_.08.0040b24: 生無所滅。亦不以寂淨分別五陰。亦不以五
T0221_.08.0040b25: 陰分別寂淨。乃至六情及諸縁起亦復如是。
T0221_.08.0040b26: 從檀波羅蜜至般若波羅蜜亦復如是。從内
T0221_.08.0040b27: 外空至有無空亦復如是。從三十七品至佛
T0221_.08.0040b28: 十八法亦復如是。諸三昧門陀隣尼門不以
T0221_.08.0040b29: 分別五陰。不以五陰分別三昧門陀隣尼門。
T0221_.08.0040c01: 從須陀洹至羅漢辟支佛乃至薩云若亦不
T0221_.08.0040c02: 以分別空。不以空分別薩云若。亦不以無相
T0221_.08.0040c03: 無願分別薩云若。亦不以薩云若分別無相
T0221_.08.0040c04: 無願。不以具足不具足性分別空。不以空分
T0221_.08.0040c05: 別具足不具足性。至無相無願亦復如是。不
T0221_.08.0040c06: 以無所生無所滅分別寂淨。不以寂淨分別
T0221_.08.0040c07: 五陰。須菩提語諸天子言。是甚深般若波羅
T0221_.08.0040c08: 蜜。極有智者不能遏絶。何以故。法無有憂
T0221_.08.0040c09: 者亦無有慼者。若無憂無＊慼衆生亦無能
T0221_.08.0040c10: 遏絶者。舍利弗語須菩提言。般若波羅蜜爲
T0221_.08.0040c11: 廣説三乘之教及菩薩總持之教。從初發意
T0221_.08.0040c12: 至十住道地教。至六波羅蜜三十七品佛十
T0221_.08.0040c13: 八法。菩薩摩訶薩悉總持之教。是爲菩薩行
T0221_.08.0040c14: 般若波羅蜜化生也。不耗於神通遊諸佛國。
T0221_.08.0040c15: 隨其所欲所作善本供養諸佛即得如願。從
T0221_.08.0040c16: 諸世尊所聽受法。至薩云若初不斷絶。未曾
T0221_.08.0040c17: 離三昧時當爲無所罣礙辯。不可斷絶辯。如
T0221_.08.0040c18: 所應辯利辯義辯一切最辯。須菩提言。如是
T0221_.08.0040c19: 如是。如舍利弗言。廣説三乘及菩薩乘。大
T0221_.08.0040c20: 乘菩薩摩訶薩所得最辯。亦無所倚亦不倚。
T0221_.08.0040c21: 吾我知見壽命五陰亦無所倚。從檀波羅蜜
T0221_.08.0040c22: 至般若波羅蜜亦無所倚。從内外空及有無
T0221_.08.0040c23: 空亦無所倚。從三十七品佛十八法至薩云
T0221_.08.0040c24: 若慧亦無所倚。舍利弗言。何以故。於般若
T0221_.08.0040c25: 波羅蜜説三乘之教而無所倚。何以故。説菩
T0221_.08.0040c26: 薩總持。何以故。得最妙之辯而無所倚。須菩
T0221_.08.0040c27: 提言。從内空乃至三乘。皆從般若波羅蜜教
T0221_.08.0040c28: 出亦無所倚。從外空至有無空。廣説三乘之
T0221_.08.0040c29: 教亦無所倚。從内外空所説教及菩薩。總
T0221_.08.0041a01: 説一切世間最妙之辯亦無所倚。從有無空
T0221_.08.0041a02: 至菩薩。護一切世間最第一之辯而無所倚
T0221_.08.0041a03: 也◎
T0221_.08.0041a04:   ◎摩訶般若波羅蜜雨法雨品第三十
T0221_.08.0041a05: 於是釋提桓因意念言。尊者須菩提所説法
T0221_.08.0041a06: 爲雨法雨三千大千刹土。從四天王上至阿
T0221_.08.0041a07: 迦膩吒天各各念言。今須菩提所説法雨。我
T0221_.08.0041a08: 等寧可作花散佛世尊及諸菩薩大弟子衆。
T0221_.08.0041a09: 及散須菩提上。爾時三千大千刹土諸釋提
T0221_.08.0041a10: 桓因及諸四天王各化作花。散佛菩薩及比
T0221_.08.0041a11: 丘僧。及散須菩提上。持是供養般若波羅蜜。
T0221_.08.0041a12: 諸天散花。應時普遍三千大千國土地無空
T0221_.08.0041a13: 缺處。譬如敷坐也。虚空中花未墮地者。應
T0221_.08.0041a14: 時化成花交露臺殊妙嚴事。時須菩提意
T0221_.08.0041a15: 念我數至天上初未曾所見如是花比。是諸
T0221_.08.0041a16: 天子所散花者。不從樹生化花耳。釋提桓因
T0221_.08.0041a17: 語須菩提。是花非生花亦非意樹花。須菩提
T0221_.08.0041a18: 言。如拘翼所言。是花亦非生花亦非意樹花。
T0221_.08.0041a19: 拘翼。若不生者是爲非花。釋提桓因語須菩
T0221_.08.0041a20: 提。但是花不生耶。五陰亦不復生耶。須菩
T0221_.08.0041a21: 提言。是花及五陰倶亦無所生。若使不生爲
T0221_.08.0041a22: 非五陰。六情亦無所生。若使不生爲非六
T0221_.08.0041a23: 情。六波羅蜜亦無所生。若使不生爲非六
T0221_.08.0041a24: 波羅蜜。從内外空至有無空亦不生。若不生
T0221_.08.0041a25: 者爲非有無空。三十七品佛十八法亦不生。
T0221_.08.0041a26: 若不生者爲非十八法。至薩云若亦不生。若
T0221_.08.0041a27: 不生者爲非薩云若。釋提桓因意念言。今須
T0221_.08.0041a28: 菩提辯才深妙乃如是耶。隨其所應如爲説
T0221_.08.0041a29: 法而無違背。佛告釋提桓因。如是如是。拘翼。
T0221_.08.0041b01: 須菩提實爲深入辯才第一。隨所應而爲説
T0221_.08.0041b02: 法無有違錯。釋提桓因白佛言。唯世尊。云
T0221_.08.0041b03: 何須菩提隨其所應而爲説法而不違錯。佛
T0221_.08.0041b04: 告拘翼。五陰六情但有數耳。以五陰六情但
T0221_.08.0041b05: 有數故。是故須菩提所説無錯。何以故。如法
T0221_.08.0041b06: 者亦不違錯亦不和合。以無和無錯。是故須
T0221_.08.0041b07: 菩提所説無錯。至六波羅蜜及内外空至有
T0221_.08.0041b08: 無空。三十七品佛十八法皆如是。從須陀洹
T0221_.08.0041b09: 道至辟支佛道至薩云若薩云若事亦如是。
T0221_.08.0041b10: 從須陀洹羅漢辟支佛上至佛三耶三佛。拘
T0221_.08.0041b11: 翼。亦復是法數所施耳。須菩提所説亦復如
T0221_.08.0041b12: 法數所施。是故所説無有違背。何以故。拘翼。
T0221_.08.0041b13: 如法者亦不和亦不錯。以不和以不錯故。須
T0221_.08.0041b14: 菩提作是説法。隨其所應無有違錯。須菩提
T0221_.08.0041b15: 言。如是如是。拘翼。如佛世尊施諸法教。菩
T0221_.08.0041b16: 薩摩訶薩行般若波羅蜜。當知諸法亦復但
T0221_.08.0041b17: 是法數所施。拘翼。菩薩作是學者爲不學色
T0221_.08.0041b18: 痛想行識。亦不見五陰當所學者。如是學者
T0221_.08.0041b19: 爲不學六波羅蜜。何以故。不見六波羅蜜當
T0221_.08.0041b20: 所學者。如是學者不學内外空及有無空。何
T0221_.08.0041b21: 以故。不見空法有所學者。如是學者爲不學
T0221_.08.0041b22: 三十七品佛十八法不學須陀洹道。不學羅
T0221_.08.0041b23: 漢辟支佛道。不學薩云若道。何以故。不見
T0221_.08.0041b24: 薩云若當所學者。釋提桓因白須菩提言。何
T0221_.08.0041b25: 以故。不見五陰。至薩云若亦不見耶。須菩
T0221_.08.0041b26: 提言。是故拘翼。五陰五陰自空。薩云若薩
T0221_.08.0041b27: 云若自空。何以故。不可空色而學色空。不
T0221_.08.0041b28: 可以薩云若空學空薩云若。不作空學爲學
T0221_.08.0041b29: 空。不以二學如是學。不以二事學五陰空。亦
T0221_.08.0041c01: 不以二事學薩云若空。拘翼。不以二事學空
T0221_.08.0041c02: 五陰者爲學六波羅蜜。不以二事學薩云若
T0221_.08.0041c03: 空者爲學六波羅蜜。爲學内外空至有無空。
T0221_.08.0041c04: 爲學三十七品。爲學佛十八法。不以二事學
T0221_.08.0041c05: 爲學須陀洹至羅漢辟支佛。不以二事學爲
T0221_.08.0041c06: 學三耶三佛。亦不以二事學爲學薩云若學
T0221_.08.0041c07: 佛。學薩云若者爲學不可計阿僧祇諸佛法。
T0221_.08.0041c08: 學諸佛法者不學増五陰不學減五陰。亦不
T0221_.08.0041c09: 増薩云若學亦不減薩云若學。如是不増不
T0221_.08.0041c10: 減學者。亦不受五陰亦不中道滅五陰。學至
T0221_.08.0041c11: 薩云若亦不受學。亦不中道滅薩云若。舍利
T0221_.08.0041c12: 弗語須菩提。菩薩作是學亦不受薩云若學。
T0221_.08.0041c13: 亦不中道滅薩云若學耶。須菩提報言。如
T0221_.08.0041c14: 是如是。舍利弗復問。何以故。從五陰至薩
T0221_.08.0041c15: 云若亦不受學。亦不中道滅薩云若學報言。
T0221_.08.0041c16: 色自無受。亦無有受色者。薩云若亦自無受。
T0221_.08.0041c17: 亦無受薩云若者。從内外空至有無空亦自
T0221_.08.0041c18: 不受。亦無受空者。如是舍利弗。菩薩摩訶薩
T0221_.08.0041c19: 於諸法無所受。是故於薩云若中出生。舍利
T0221_.08.0041c20: 弗言。菩薩學般若波羅蜜。於諸法無所受。
T0221_.08.0041c21: 爲出生薩云若＊耶。須菩提言。如是如是。舍
T0221_.08.0041c22: 利弗復問。菩薩作如是學。於諸法無所受。
T0221_.08.0041c23: 亦不學受亦不學滅。云何出生薩云若。須菩
T0221_.08.0041c24: 提報言。菩薩行般若波羅蜜。亦不見色生亦
T0221_.08.0041c25: 不見色滅。亦不受亦不不受。亦不著亦不斷。
T0221_.08.0041c26: 亦不増亦不減。何以故。舍利弗。不以五陰
T0221_.08.0041c27: 故有。亦不見生亦不見滅。亦不見受亦不見
T0221_.08.0041c28: 不受。亦不見著亦不見斷。亦不見増亦不見
T0221_.08.0041c29: 減。何以故。舍利弗。不見五陰有乃至薩云
T0221_.08.0042a01: 若。亦不見生滅亦不見受。亦不見著斷。亦
T0221_.08.0042a02: 不見増減。何以故。薩云若空故無所得。是
T0221_.08.0042a03: 故菩薩於諸法無所生無所滅。無所受無著
T0221_.08.0042a04: 無斷無増無減。學般若波羅蜜出薩云若。當
T0221_.08.0042a05: 作是念。亦無所學亦無所出。釋提桓因問舍
T0221_.08.0042a06: 利弗。菩薩當從何所求般若波羅蜜。舍利弗
T0221_.08.0042a07: 報言。拘翼。菩薩摩訶薩當從須菩提所轉品
T0221_.08.0042a08: 中求。釋提桓因言。以須菩提因縁恩力。使
T0221_.08.0042a09: 舍利弗言菩薩摩訶薩般若波羅蜜。當於須
T0221_.08.0042a10: 菩提所轉品中求。須菩提報言。拘翼。非我
T0221_.08.0042a11: 因縁恩力。釋提桓因言。是誰之恩力所處。
T0221_.08.0042a12: 須菩提言。是佛威神恩力所處。釋提桓因言。
T0221_.08.0042a13: 諸法皆無處所。云何言是佛之威神所處乎。
T0221_.08.0042a14: 如來亦不於異無處所法中見佛。亦不於異
T0221_.08.0042a15: 如中見。須菩提言。如是拘翼。如來亦不於
T0221_.08.0042a16: 餘處中見。亦不於異處如中見。亦不以如來
T0221_.08.0042a17: 爲如亦不以如爲如來。亦不以五陰如爲如
T0221_.08.0042a18: 來。亦不以如來爲五陰如。亦不以五陰法爲
T0221_.08.0042a19: 如來。亦不以如來爲五陰法。亦不以薩云若
T0221_.08.0042a20: 如爲如來。亦不以如來爲薩云若如。亦不以
T0221_.08.0042a21: 薩云若法爲如來。亦不以如來爲薩云若法。
T0221_.08.0042a22: 拘翼。若佛與五陰法不合亦非不合者。亦不
T0221_.08.0042a23: 離五陰法有合不合。亦不離五陰如有合不
T0221_.08.0042a24: 合。乃至薩云若薩云若法。如亦不合亦不不
T0221_.08.0042a25: 合。亦不離薩云若薩云若法如亦不合亦不
T0221_.08.0042a26: 不合。拘翼。以是諸法不合不散神力之所處。
T0221_.08.0042a27: 是爲無處所行。如拘翼向之所問。當於何
T0221_.08.0042a28: 所求般若波羅蜜。亦不於五陰中求亦不離
T0221_.08.0042a29: 五陰中求。何以故。拘翼。般若波羅蜜五陰
T0221_.08.0042b01: 是法亦不同亦不異。亦無有形亦不可見。亦
T0221_.08.0042b02: 無有礙一相。一相者則無相。復次拘翼。菩
T0221_.08.0042b03: 薩摩訶薩求般若波羅蜜。亦不離薩云若求。
T0221_.08.0042b04: 亦不於薩云若求。何以故。般若波羅蜜薩云
T0221_.08.0042b05: 若及所求者。亦不同亦不異亦無形亦不見。
T0221_.08.0042b06: 亦不礙一相。一相所謂無相。何以故。般若波
T0221_.08.0042b07: 羅蜜亦非五陰亦不離五陰。般若波羅蜜亦
T0221_.08.0042b08: 非薩云若亦不離薩云若。五陰如亦非般若
T0221_.08.0042b09: 波羅蜜。般若波羅蜜亦不離五陰如。般若波
T0221_.08.0042b10: 羅蜜亦非五陰法亦不離五陰法。般若波羅
T0221_.08.0042b11: 蜜亦非薩云若法亦不離薩云若法。何以故。
T0221_.08.0042b12: 拘翼。是諸法亦不有亦不可得。以諸法不可
T0221_.08.0042b13: 得故。五陰非般若波羅蜜。般若波羅蜜亦不
T0221_.08.0042b14: 離五陰。般若波羅蜜亦非五陰法亦不離五
T0221_.08.0042b15: 陰法。般若波羅蜜亦非五陰如亦不離五陰
T0221_.08.0042b16: 如。般若波羅蜜亦非薩云若亦不離薩云若。
T0221_.08.0042b17: 亦非薩云若如亦不離薩云若如。亦非薩云
T0221_.08.0042b18: 若法亦不離薩云若法。釋提桓因言。摩訶波
T0221_.08.0042b19: 羅蜜是菩薩摩訶薩之大度。波羅蜜者。是諸
T0221_.08.0042b20: 菩薩無量無限之大度。於是中學得須陀洹。
T0221_.08.0042b21: 斯陀含。阿那含。阿羅漢。辟支佛。於中學成菩
T0221_.08.0042b22: 薩淨佛國土教化衆生。成得阿耨多羅三耶
T0221_.08.0042b23: 三佛。須菩提言。拘翼。如是如是。如釋提桓
T0221_.08.0042b24: 因所言無異。已得者甫當得者。皆當從般若
T0221_.08.0042b25: 波羅蜜中成阿惟三佛。以五陰大故。般若波
T0221_.08.0042b26: 羅蜜亦廣大。拘翼。五陰亦無前亦無後。亦
T0221_.08.0042b27: 無中亦無邊際。至薩云若亦如是。拘翼。是
T0221_.08.0042b28: 爲菩薩摩訶薩之大度。以五陰無有量。是故
T0221_.08.0042b29: 菩薩摩訶薩無量之度。何以故。五陰不可量
T0221_.08.0042c01: 故。譬如虚空不可度量。五陰亦不可度量。
T0221_.08.0042c02: 如空不可度量。五陰亦不可度量。以五陰
T0221_.08.0042c03: 不可度量。般若波羅蜜亦不可量。乃至薩云
T0221_.08.0042c04: 若不可量故。菩薩之度般若波羅蜜亦不可
T0221_.08.0042c05: 量。何以故。拘翼。薩云若亦不可量。如虚空
T0221_.08.0042c06: 不可平量。以薩云若不可平量。虚空不可平
T0221_.08.0042c07: 量。以虚空不可平量。般若波羅蜜亦不可平
T0221_.08.0042c08: 量。以是故。拘翼。菩薩摩訶薩般若波羅蜜
T0221_.08.0042c09: 不可平量。空亦不可平量。以五陰無底菩薩
T0221_.08.0042c10: 般若波羅蜜亦無底。何以故。五陰底邊際不
T0221_.08.0042c11: 可得見故。乃至薩云若亦無有底。菩薩般若
T0221_.08.0042c12: 波羅蜜亦無有底。何以故。拘翼。薩云若亦
T0221_.08.0042c13: 不可得底亦不可得邊際故。是故菩薩般若
T0221_.08.0042c14: 波羅蜜無有底。從五陰無有底。至薩云若亦
T0221_.08.0042c15: 無有底。復次拘翼。以因縁無有底故。菩薩
T0221_.08.0042c16: 般若波羅蜜亦無有底。釋提桓因言。唯須菩
T0221_.08.0042c17: 提。云何因縁無底菩薩般若波羅蜜無底。報
T0221_.08.0042c18: 言。以薩云若因縁無底故。菩薩般若波羅蜜
T0221_.08.0042c19: 無底。法因縁無底。是故菩薩般若波羅蜜無
T0221_.08.0042c20: 底。又問。云何法因縁無底。菩薩般若波羅
T0221_.08.0042c21: 蜜無底。報言。拘翼。法性無底故菩薩般若
T0221_.08.0042c22: 波羅蜜無底。如因縁無底菩薩般若波羅蜜
T0221_.08.0042c23: 無底。復問。云何如因縁無底菩薩般若波羅
T0221_.08.0042c24: 蜜無底。答言。如如無底如因縁無底。以如
T0221_.08.0042c25: 因縁無底。菩薩般若波羅蜜無底。衆生無底
T0221_.08.0042c26: 菩薩般若波羅蜜無底。復問云何衆生無底
T0221_.08.0042c27: 菩薩般若波羅蜜無底。答言。於拘翼意云何。
T0221_.08.0042c28: 何所法言有菩薩者。亦不以法言亦不非法
T0221_.08.0042c29: 言。但假名擧字耳。是名所擧亦無有形所擧
T0221_.08.0043a01: 名字亦無因縁。所擧字及衆生亦無因縁。於
T0221_.08.0043a02: 拘翼意云何。般若波羅蜜頗説有作衆生者
T0221_.08.0043a03: 不。唯須菩提無有也。拘翼。若無有説作衆生
T0221_.08.0043a04: 者何所衆生有底。拘翼。如來無所著等正覺。
T0221_.08.0043a05: 住壽如恒邊沙劫。言衆生有生衆生有滅。於
T0221_.08.0043a06: 拘翼意云何。頗有衆生有生者有滅者不。答
T0221_.08.0043a07: 言。不也。須菩提。何以故。衆生淨故無所有
T0221_.08.0043a08: 淨故。以是故。拘翼。當知衆生無底。般若波
T0221_.08.0043a09: 羅蜜亦無有底。亦無有邊際
T0221_.08.0043a10:   ＊摩訶般若波羅＊蜜歎品第三十一
T0221_.08.0043a11: 爾時諸梵王與諸梵天倶在會中。釋提桓因
T0221_.08.0043a12: 與釋眷屬及婇女衆亦在會中。釋梵諸天子
T0221_.08.0043a13: 各各歎言。須菩提所説法快哉快哉。皆是佛
T0221_.08.0043a14: 之威神因縁能演布是教。若有不遠離是般
T0221_.08.0043a15: 若波羅蜜行者。我等當視是輩菩薩摩訶薩
T0221_.08.0043a16: 當如如來。亦無有能得見是法者。亦無有能
T0221_.08.0043a17: 見色痛想行識者。至薩云若三乘教處羅漢
T0221_.08.0043a18: 辟支佛。及佛亦不可得。佛告諸天子。如是
T0221_.08.0043a19: 如是。如諸天子所言。法無可得者亦不可見。
T0221_.08.0043a20: 從色痛想行識至薩云若。皆不可得亦不可
T0221_.08.0043a21: 見。但有三乘之教耳。三乘之教亦不可得亦
T0221_.08.0043a22: 不可見。有行是般若波羅蜜無所猗者。當視
T0221_.08.0043a23: 如如來。何以故。於般若波羅蜜中廣説三乘
T0221_.08.0043a24: 之教故。亦不離六波羅蜜而得佛者。亦不離
T0221_.08.0043a25: 内外空及有無空。亦不離三十七品佛十八
T0221_.08.0043a26: 法。亦不離薩云若而得佛者。諸天子。菩薩盡
T0221_.08.0043a27: 當學知諸法。從檀波羅蜜至薩云若。以是故。
T0221_.08.0043a28: 當知是菩薩爲如如來。佛告諸天子。昔者我
T0221_.08.0043a29: 於花嚴國從提和竭佛以來。初不離六波羅
T0221_.08.0043b01: 蜜。内外空至有無空。三十七品四禪四等。及
T0221_.08.0043b02: 四空淨諸三昧門陀隣尼門。佛十種力四無
T0221_.08.0043b03: 所畏四無礙慧大慈大悲佛十八法。餘無央
T0221_.08.0043b04: 數諸佛上法。初不離此諸法亦無所倚。是時
T0221_.08.0043b05: 提惒竭佛使記我言。後阿僧祇劫當來之世。
T0221_.08.0043b06: 汝當作佛號釋迦文如來無所著等正覺無上
T0221_.08.0043b07: 士道法御天人師。於是諸天子白佛言。唯世
T0221_.08.0043b08: 尊。甚奇甚特。菩薩摩訶薩行般若波羅蜜。於
T0221_.08.0043b09: 薩云若無取無捨。於五陰法亦無所取亦無
T0221_.08.0043b10: 所捨。時佛於四輩弟子中。比丘比丘尼優婆
T0221_.08.0043b11: 塞優婆夷。諸菩薩摩訶薩。諸四天王上至阿
T0221_.08.0043b12: 迦膩吒諸天等。見諸衆已定。佛告釋提桓因。
T0221_.08.0043b13: 拘翼。若有菩薩摩訶薩。比丘比丘尼優婆塞
T0221_.08.0043b14: 優婆夷及諸天天女。受持般若波羅蜜者諷
T0221_.08.0043b15: 誦讀者。復布現與人使諷誦習念。不離薩云
T0221_.08.0043b16: 若意者。魔及魔天子不能得其便。何以故。是
T0221_.08.0043b17: 善男子善女人。住五陰空無相無願行故。無
T0221_.08.0043b18: 有能得空無相無願便者。乃至薩云若空行。
T0221_.08.0043b19: 亦無能得薩云若空便者。不見是事可得便
T0221_.08.0043b20: 者。拘翼。是善男子善女人非人不能得其
T0221_.08.0043b21: 便。何以故。是善男子善女人有大慈大悲。以
T0221_.08.0043b22: 四等心加衆生故。拘翼。是善男子善女人。隨
T0221_.08.0043b23: 其壽命終不中錯。何以故爾。用是善男子善
T0221_.08.0043b24: 女人行檀波羅蜜時。等爲一切衆生故。以是
T0221_.08.0043b25: 故。壽命不錯。拘翼。是三千大千國土。諸四
T0221_.08.0043b26: 天王忉利天炎天兜術天尼摩羅天波羅尼蜜
T0221_.08.0043b27: 天梵天阿波會天首訶既那天惟于頗羅天。
T0221_.08.0043b28: 是諸天人發至阿耨多羅三耶三菩意者。是
T0221_.08.0043b29: 諸天子所未聞般若波羅蜜者。未諷誦讀持
T0221_.08.0043c01: 者。是諸天子皆當習行般若波羅蜜諷誦讀
T0221_.08.0043c02: 持。意常不離於薩云若者。拘翼。是善男子
T0221_.08.0043c03: 善女人行般若波羅蜜。若有受持諷誦讀説。
T0221_.08.0043c04: 習念守行不離薩云若意者。是善男子善女
T0221_.08.0043c05: 人。若遠出空寂處若露坐若在家。終不恐終
T0221_.08.0043c06: 不怖。何以故爾。用是善男子善女人明於内
T0221_.08.0043c07: 外空及有無空故亦無所倚。爾時三千大千
T0221_.08.0043c08: 國土。諸四天王上至首陀會天倶白佛言。唯
T0221_.08.0043c09: 世尊。我等當護是善男子善女人行般若波
T0221_.08.0043c10: 羅蜜諷誦讀説習守持者。我當擁護使不離
T0221_.08.0043c11: 薩云若。何以故。以菩薩來往因縁。斷三惡
T0221_.08.0043c12: 趣斷天人貧。斷人中貧斷是輩災變。斷諸飢
T0221_.08.0043c13: 餓穀貴。以菩薩摩訶薩來往因縁故。以十善
T0221_.08.0043c14: 之事現於世間。便知有四禪四等四空定六
T0221_.08.0043c15: 波羅蜜。從内外空至有無空。便知有三十七
T0221_.08.0043c16: 品佛十八法至薩云若。以菩薩來往因縁故。
T0221_.08.0043c17: 世間便知有刹利長者種。便知有婆羅門大
T0221_.08.0043c18: 姓種。便知有轉輪聖王。便知有四天王上至
T0221_.08.0043c19: 阿迦膩吒天。菩薩來往因縁故。便知有須陀
T0221_.08.0043c20: 洹斯陀含阿那含阿羅漢辟支佛道。便知有
T0221_.08.0043c21: 教授衆生。便知有淨佛國土。以菩薩來往因
T0221_.08.0043c22: 縁故。便知有佛世尊如來無所著等正覺。便
T0221_.08.0043c23: 知有轉法輪。便知有三寶。以是故。諸天阿
T0221_.08.0043c24: 須倫諸世間人。皆擁護是菩薩摩訶薩。佛告
T0221_.08.0043c25: 釋提桓因。如是拘翼。用菩薩來往因縁故。三
T0221_.08.0043c26: 惡趣斷佛三寶興。以是故。諸天世人皆當共
T0221_.08.0043c27: 恭敬承事是菩薩摩訶薩。給其所當常擁
T0221_.08.0043c28: 護之。拘翼。供養承事是菩薩摩訶薩。當如
T0221_.08.0043c29: 恭敬承事供養我。當作是知。如供養如來無
T0221_.08.0044a01: 異。是故拘翼。諸天世間人當作是恭敬之。拘
T0221_.08.0044a02: 翼使。三千大千國土滿中甘蔗竹葦稻麻叢
T0221_.08.0044a03: 林。皆爲聲聞辟支佛。其數如是。若有善男
T0221_.08.0044a04: 子善女人悉供養承事給其所當。不如是善
T0221_.08.0044a05: 男子善女人供養承事。發意行六波羅蜜菩
T0221_.08.0044a06: 薩者。何以故。拘翼。不以有羅漢辟支佛故。
T0221_.08.0044a07: 知有菩薩如來無所著等正覺。以有菩薩因
T0221_.08.0044a08: 縁故。乃知有羅漢辟支佛三耶三佛。是故拘
T0221_.08.0044a09: 翼。諸天世人當恭敬承事是菩薩摩訶薩。當
T0221_.08.0044a10: 擁護之
T0221_.08.0044a11:   ＊摩訶般若波羅＊蜜降衆生品第三十二
T0221_.08.0044a12: 爾時釋提桓因白佛言。唯世尊。甚奇甚特。受
T0221_.08.0044a13: 持般若波羅蜜諷誦習讀守行念者。爲得現
T0221_.08.0044a14: 世功徳教授衆生。淨諸佛國從一佛刹至一
T0221_.08.0044a15: 佛刹。見諸佛已意欲供養。隨其所願輒得供
T0221_.08.0044a16: 養。具足善本所從諸佛聞經法者。至得三耶
T0221_.08.0044a17: 三佛初不中忘。便得家成就。得父母成就得
T0221_.08.0044a18: 生成就。得眷屬成就。得相成就得光明成就。
T0221_.08.0044a19: 得眼成就得耳成就。得三昧成就得陀羅尼
T0221_.08.0044a20: 成就。以漚惒拘舍羅變身。如佛從一國至
T0221_.08.0044a21: 一國。至無佛處到已便稱歎六波羅蜜之功
T0221_.08.0044a22: 徳。稱歎内外空及有無空。四禪四等及四空
T0221_.08.0044a23: 淨。皆稱歎是之功徳。又復稱歎三十七品佛
T0221_.08.0044a24: 十八法之功徳。以漚惒拘舍羅爲衆生説法。
T0221_.08.0044a25: 以三乘降衆生。釋提桓因白佛言。快哉世尊。
T0221_.08.0044a26: 甚奇甚特。云何持般若波羅蜜總持五波羅
T0221_.08.0044a27: 蜜。亦復總持三十七品至佛十八法。亦復總
T0221_.08.0044a28: 持至聲聞辟支佛法。亦復總持薩云若薩云
T0221_.08.0044a29: 若事。佛告釋提桓因。如是拘翼。持般若波
T0221_.08.0044b01: 羅蜜者。爲已總持諸波羅蜜已。爲已總持三
T0221_.08.0044b02: 十七品佛十八法。聲聞辟支佛法薩云若事
T0221_.08.0044b03: 悉總持已。復次拘翼。持般若波羅蜜者執者
T0221_.08.0044b04: 讀者念者。諸所可得功徳之應。且聽諦聽。是
T0221_.08.0044b05: 善男子善女人。所得功徳今爲汝説之。釋提
T0221_.08.0044b06: 桓因言。唯世尊。願樂欲聞。佛言。若有異學
T0221_.08.0044b07: 外道若魔及其部界項佷之人。念欲破壞者
T0221_.08.0044b08: 念欲乖錯者。諸持惡意欲來壞者。皆不從願
T0221_.08.0044b09: 便中道滅去。何以故。拘翼。是菩薩摩訶薩
T0221_.08.0044b10: 長夜行六波羅蜜。以衆生貪諍於財故。菩薩
T0221_.08.0044b11: 悉棄捨内外所有法。安立衆生故行檀波羅
T0221_.08.0044b12: 蜜。以諸衆生行惡戒者故。菩薩棄捨内外法。
T0221_.08.0044b13: 安立衆生於尸波羅蜜。以衆生長夜有鬪訟
T0221_.08.0044b14: 怨恚故。菩薩棄捨内外法。安立衆生於羼波
T0221_.08.0044b15: 羅蜜。以衆生懈怠故。菩薩棄捨内外法。安立
T0221_.08.0044b16: 衆生行於惟逮波羅蜜。以衆生常亂意故。菩
T0221_.08.0044b17: 薩棄捨内外法。安立衆生使行禪波羅蜜。以
T0221_.08.0044b18: 衆生躭於惡智故。菩薩棄捨内外法。安立衆
T0221_.08.0044b19: 生使行般若波羅蜜。以衆生住於生死恩愛
T0221_.08.0044b20: 故。是故菩薩波羅蜜漚惒拘舍羅。於恩愛中
T0221_.08.0044b21: 拔擢於生死。安立於四禪四等四空定三十
T0221_.08.0044b22: 七品空無相無願。勸助安立勸立衆生。得須
T0221_.08.0044b23: 陀洹至阿羅漢。勸立衆生得辟支佛。勸立衆
T0221_.08.0044b24: 生使行菩薩得佛。拘翼。行菩薩之行。是爲
T0221_.08.0044b25: 得現世奇特之徳。後世便使得阿耨多羅三
T0221_.08.0044b26: 耶三菩阿惟三佛。便轉法輪隨衆生所應而
T0221_.08.0044b27: 度脱之。是爲菩薩後世奇異之徳。復次拘翼。
T0221_.08.0044b28: 善男子善女人受持般若波羅蜜者。若諷誦
T0221_.08.0044b29: 讀習守行般若波羅蜜者。其地處魔及魔天
T0221_.08.0044c01: 異學外道項佷之人。若欲壞亂者若欲中道
T0221_.08.0044c02: 斷者。若有鬪訟持惡意向者。終不得發是意。
T0221_.08.0044c03: 是菩薩其行功徳。轉更高顯殊異無能逮者。
T0221_.08.0044c04: 以般若波羅蜜音聲故。出生三乘而得度脱。
T0221_.08.0044c05: 譬如拘翼有藥名摩祇。有蛇蚖飢行求索蟲
T0221_.08.0044c06: 欲食之。蟲遙見蛇蚖走趣藥所。蛇欲得往。
T0221_.08.0044c07: 以藥氣故不能得前。何以故。以藥威徳故。使
T0221_.08.0044c08: 蛇中道還拘翼。是摩祇藥威徳乃爾。若有善
T0221_.08.0044c09: 男子善女人。行般若波羅蜜。若諷誦讀習持
T0221_.08.0044c10: 守者。有欲亂者若欲斷壞鬪諍向者。以般
T0221_.08.0044c11: 若波羅蜜威徳之力故。隨其所趣處令於彼
T0221_.08.0044c12: 間便自滅去。何以故爾。般若波羅蜜者是諸
T0221_.08.0044c13: 法之定也。非諸法之諍。何等諸法。謂婬怒
T0221_.08.0044c14: 癡從無黠十二因縁。意有所著有我見有人
T0221_.08.0044c15: 見。有衆生見有盡見。有常見無垢見。無有
T0221_.08.0044c16: 見衆邪見。嫉惡戒見瞋恚見。懈怠亂意惡智
T0221_.08.0044c17: 常見。有樂想淨想我想恩愛行。受色痛想行
T0221_.08.0044c18: 識。受六波羅蜜。受内外空。受有無空。受三
T0221_.08.0044c19: 十七品。受十八法。受薩云若。受於泥洹増
T0221_.08.0044c20: 益五根。是爲諸法之空。三千大千刹土。諸四
T0221_.08.0044c21: 天王諸釋提桓因及諸梵天。乃至阿迦膩吒
T0221_.08.0044c22: 天。是諸天人皆擁護是善男子善女人。行般
T0221_.08.0044c23: 若波羅蜜者。諷誦讀説習持守者。十方諸現
T0221_.08.0044c24: 在佛皆共擁護是善男子善女人行般若波羅
T0221_.08.0044c25: 蜜者諷誦讀説習持守者。諸惡悉消諸善増
T0221_.08.0044c26: 益。於六波羅蜜轉復増益亦無所倚。於内外
T0221_.08.0044c27: 空亦復増益而無所倚。於三十七品佛十八
T0221_.08.0044c28: 法諸三昧門陀隣尼門薩云若慧悉轉増益而
T0221_.08.0044c29: 無所倚。所言説者人皆信用。與諸衆生共作
T0221_.08.0045a01: 朋友所語無失。終無瞋恚終不自用。亦不嫉
T0221_.08.0045a02: 妬。自不殺生教人行慈。爲衆生稱歎不殺之
T0221_.08.0045a03: 徳。常復讃歎諸不殺者。常自遠離於不與取。
T0221_.08.0045a04: 教人不盜。常復稱歎不盜之徳。自行清淨教
T0221_.08.0045a05: 人不婬。亦復稱歎不婬之徳。身自遠離妄語
T0221_.08.0045a06: 麤言惡口綺語。亦常遠離嫉恚邪見。教人正
T0221_.08.0045a07: 見。亦復讃歎正見之徳。自行六波羅蜜。常
T0221_.08.0045a08: 勸助人行六波羅蜜。常復稱説行六波羅蜜
T0221_.08.0045a09: 之大功徳。自行内外空。勸人行空。亦復讃
T0221_.08.0045a10: 歎行空之徳。有無空亦復如是。自行陀隣尼
T0221_.08.0045a11: 諸三昧門。教人行持學諸三昧。歎説總持三
T0221_.08.0045a12: 昧之徳。自行四禪教人行禪。稱説行禪定意
T0221_.08.0045a13: 之徳。自行四等。教人行四等。亦復稱説慈
T0221_.08.0045a14: 悲功徳。自行四無形定。教人行之。稱譽無
T0221_.08.0045a15: 形定功徳。自行根力三十七品。教人使行。
T0221_.08.0045a16: 亦復稱譽道品功徳。自行三三昧八惟無禪
T0221_.08.0045a17: 九次第禪。如來十力四無所畏四無礙慧。大
T0221_.08.0045a18: 慈大悲佛十八法薩云若慧。教人行薩云若。
T0221_.08.0045a19: 讃歎稱譽薩云若之功徳。常行六波羅蜜。所
T0221_.08.0045a20: 可布施皆與衆生。共爲阿耨多羅三耶三菩
T0221_.08.0045a21: 亦無所倚。所作布施持戒精進忍辱一心智
T0221_.08.0045a22: 慧。但爲一切衆生之類。令得度脱阿耨多羅
T0221_.08.0045a23: 三耶三菩亦無所倚。善男子善女人。作如是
T0221_.08.0045a24: 行於六波羅蜜生念言。若我不布施者或生
T0221_.08.0045a25: 貧賤家。便不能得教授衆生。亦不能得淨
T0221_.08.0045a26: 佛國土。亦復不能得薩云若。我若不持戒者
T0221_.08.0045a27: 或生三惡趣不得人身。便不得教授衆生淨
T0221_.08.0045a28: 佛國土。亦不得薩云若。我若不行忍辱者。便
T0221_.08.0045a29: 毀壞諸根。亦不能得覆面舌相。形不成就。不
T0221_.08.0045b01: 得菩薩具足行身。教授衆生淨佛國土。亦不
T0221_.08.0045b02: 能得成薩云若。我不精進有懈怠者。或生
T0221_.08.0045b03: 惡處身不明了。亦復不能教授衆生淨佛國
T0221_.08.0045b04: 土成薩云若。若我不行禪意不定者。亦不能
T0221_.08.0045b05: 得諸三昧慧。教授衆生淨佛國土成薩云若。
T0221_.08.0045b06: 若我行惡智者。便不能得漚惒拘舍羅。度羅
T0221_.08.0045b07: 漢辟支佛地。亦不能教授衆生及淨佛土成
T0221_.08.0045b08: 薩云若。善男子善女人當作是念。我不可隨
T0221_.08.0045b09: 貪嫉之心而不具足行檀波羅蜜。我不可隨
T0221_.08.0045b10: 惡戒故。而不具足行尸波羅蜜。我不可以瞋
T0221_.08.0045b11: 恚故。不具足行羼波羅蜜。我不可以懈怠故。
T0221_.08.0045b12: 不具足行惟逮波羅蜜。我不可以亂意故。不
T0221_.08.0045b13: 具足行禪波羅蜜。我不可從惡智故。不具足
T0221_.08.0045b14: 行般若波羅蜜。我不具足行六波羅蜜者終
T0221_.08.0045b15: 不生薩云若。是善男子善女人。受持諷誦守
T0221_.08.0045b16: 行般若波羅蜜者。當得現世後世功徳意。終
T0221_.08.0045b17: 不離薩云若意。釋提桓因白佛言。唯世尊。甚
T0221_.08.0045b18: 奇甚特。快哉般若波羅蜜者。是菩薩摩訶薩
T0221_.08.0045b19: 之所施爲將導乃爾。佛言。拘翼。云何般若
T0221_.08.0045b20: 波羅蜜爲菩薩摩訶薩作施爲將導。釋提桓
T0221_.08.0045b21: 因白佛言。諸所世俗布施。不以漚惒拘舍羅。
T0221_.08.0045b22: 若與佛及聲聞辟支佛及與貧窮乞匃者。無
T0221_.08.0045b23: 漚惒拘舍羅者便墮貢高。言我具足行檀尸
T0221_.08.0045b24: 波羅蜜羼惟波羅蜜禪波羅蜜。言我具足。
T0221_.08.0045b25: 逮行般若波羅蜜。於世俗波羅蜜中便墮貢
T0221_.08.0045b26: 高。言我具足三十七品行三三昧。言我具足
T0221_.08.0045b27: 行陀隣尼諸三昧門。言我具足於十種力佛
T0221_.08.0045b28: 十八法。我當教授衆生淨佛國土。言我當得
T0221_.08.0045b29: 薩云若慧。以入吾我貢高者是爲世俗般若
T0221_.08.0045c01: 波羅蜜。菩薩行是世俗法者。便入吾我貢高。
T0221_.08.0045c02: 菩薩摩訶薩行道檀波羅蜜者。亦無吾我想
T0221_.08.0045c03: 亦無施想亦無物想亦無受施者想。是爲行
T0221_.08.0045c04: 般若波羅蜜菩薩摩訶薩之施爲將導。菩薩
T0221_.08.0045c05: 行戒不有尸波羅蜜。行於忍辱亦不有羼。行
T0221_.08.0045c06: 於精進亦不有惟逮。行於定意亦不有禪波
T0221_.08.0045c07: 羅蜜。行大智者不有般若波羅蜜。行三十七
T0221_.08.0045c08: 品乃至佛十八法亦無所有亦無所倚。行大
T0221_.08.0045c09: 慈大悲行薩云若者。亦無所有亦無所猗。世
T0221_.08.0045c10: 尊。是爲行般若波羅蜜菩薩之施爲將導
T0221_.08.0045c11: 放光般若經卷第六
T0221_.08.0045c12:
T0221_.08.0045c13:
T0221_.08.0045c14:
T0221_.08.0045c15: 放光般若經卷第七
T0221_.08.0045c16: 　西晋于闐國三藏無羅叉
T0221_.08.0045c17: 奉　　　　　　　詔譯　
T0221_.08.0045c18:   摩訶般若波羅蜜守行品第三十三
T0221_.08.0045c19: 佛告釋提桓因。若有善男子善女人。受是深
T0221_.08.0045c20: 般若波羅蜜。諷誦讀持習行守者。拘翼。是
T0221_.08.0045c21: 善男子。若入鬪戰中終不中道損其壽命。若
T0221_.08.0045c22: 刀矛箭終不中其身。所以者何。是善男子長
T0221_.08.0045c23: 夜行六波羅蜜。已自降伏婬欲之劍恚癡之
T0221_.08.0045c24: 刺。復爲他人降婬怒癡。＊已自降伏邪見劍
T0221_.08.0045c25: 刺。復爲他人降邪見劍。又自降伏習緒劍刺
T0221_.08.0045c26: 及恩愛刺。復能爲他人降伏習緒恩愛之劍。
T0221_.08.0045c27: 拘翼。用是故。善男子善女人。不爲矛劍刀箭
T0221_.08.0045c28: 所中。復次拘翼。善男子善女人。受持諷誦
T0221_.08.0045c29: 守行般若波羅蜜。不遠離薩云若意者。終不

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