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放光般若經 (No. 0221_ 無羅叉譯 ) in Vol. 08 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 [行番号:有/無] [返り点:有/無] [CITE]
T0221_.08.0094a01: 佛。阿難。譬如轉輪聖王。從一觀至一觀。從 T0221_.08.0094a02: 生至竟足不蹈地。是金華菩薩亦復如是。至 T0221_.08.0094a03: 成阿惟三佛未曾不見佛。時阿難意念。是金 T0221_.08.0094a04: 華菩薩後作佛時。諸會菩薩爲是佛會。佛知 T0221_.08.0094a05: 阿難意之所念。告阿難言。如是如是。當知 T0221_.08.0094a06: 彼時菩薩會者是爲佛會。彼比丘僧甚多不 T0221_.08.0094a07: 可計。不可以千數萬數億數。無有限量。阿 T0221_.08.0094a08: 難。是金華菩薩成如來無所著等正覺時。其 T0221_.08.0094a09: 國土所有一切衆惡諸不善事悉皆無有。如 T0221_.08.0094a10: 向所説般若波羅蜜淨妙國土。等無有異。阿 T0221_.08.0094a11: 難白佛言。世尊。是弟從何佛以來殖功徳本。 T0221_.08.0094a12: 佛告阿難。是弟乃從提惒竭羅如來無所著 T0221_.08.0094a13: 等正覺所始發尊意。亦復以金花散提惒竭 T0221_.08.0094a14: 佛。散彼佛時意亦願言。持是功徳成阿耨多 T0221_.08.0094a15: 羅三耶三菩。如我以五華散提惒竭羅佛上。 T0221_.08.0094a16: 發阿耨多羅三耶三菩。於時彼佛知我功徳 T0221_.08.0094a17: 具足。便記我阿耨多羅三耶三菩。是金華 T0221_.08.0094a18: 菩薩爾時見我受記便發願言。我亦當受 T0221_.08.0094a19: 如是菩薩受。阿難。是金華菩薩乃從提惒 T0221_.08.0094a20: 竭羅初始發意。阿難白佛言。世尊。是女人 T0221_.08.0094a21: 以辦阿耨多羅三耶三菩。佛告阿難。如是如 T0221_.08.0094a22: 是。是弟以爲成辦阿耨多羅三耶三菩阿惟 T0221_.08.0094a23: 三佛◎ T0221_.08.0094a24: *放光般若經卷第十三 T0221_.08.0094a25: T0221_.08.0094a26: T0221_.08.0094a27: T0221_.08.0094a28: T0221_.08.0094a29: T0221_.08.0094b01: T0221_.08.0094b02: T0221_.08.0094b03: T0221_.08.0094b04: 西晋于闐國三藏無羅叉 T0221_.08.0094b05: 奉 詔譯 T0221_.08.0094b06: ◎*摩訶般若波羅蜜問相行願品第六十一 T0221_.08.0094b07: 須菩提白佛言。世尊。菩薩摩訶薩行般若波 T0221_.08.0094b08: 羅蜜。云何行空三昧無相三昧無願三昧。當 T0221_.08.0094b09: 云何入當云何行。當云何行三十七品當云 T0221_.08.0094b10: 何念。佛告須菩提。菩薩摩訶薩行般若波羅 T0221_.08.0094b11: 蜜。觀五陰空。乃至欲界色無色界觀空。當作 T0221_.08.0094b12: 是觀意而不亂於諸法無所見。適無所見於 T0221_.08.0094b13: 諸法不作證。何以故。善學於空法故。至於 T0221_.08.0094b14: 得證亦不斷。諸法不決定。於諸法所可得證 T0221_.08.0094b15: 亦不見證亦不見是法。須菩提白佛言。世尊。 T0221_.08.0094b16: 云何如佛所説。菩薩不於空法取證。云何住 T0221_.08.0094b17: 空而復取證。佛告須菩提。觀空具足無所乏 T0221_.08.0094b18: 短亦不念言。我當受證是亦非證。菩薩之法 T0221_.08.0094b19: 所應所行。不以證爲期但以行爲期。菩薩亦 T0221_.08.0094b20: 不定意亦不有所而係意。於三十七品而不 T0221_.08.0094b21: 耗減。亦不受漏盡之證。何以故。菩薩摩訶 T0221_.08.0094b22: 薩以具足於深妙之法故。何以故。菩薩已住 T0221_.08.0094b23: 於三十七品。作是知言。是爲行時非爲證 T0221_.08.0094b24: 時。菩薩行般若波羅蜜當作是觀。言今正是 T0221_.08.0094b25: 行五波羅蜜時非是證時。今正是行三十七 T0221_.08.0094b26: 品時非是證時。今正是行三三昧時。行十種 T0221_.08.0094b27: 力四等大慈大悲。是行薩云若時。非是須陀 T0221_.08.0094b28: 洹羅漢辟支佛道證時。須菩提。菩薩行般若 T0221_.08.0094b29: 波羅蜜。因三三昧行空無相無願三昧。因三 T0221_.08.0094c01: 十七品行根力覺意法亦不取證。因三十七 T0221_.08.0094c02: 品而作作行。不受聲聞證。須菩提。譬如士 T0221_.08.0094c03: 夫端正勇健。猛於兵法。堅持鎧杖具足悉 T0221_.08.0094c04: 曉六十四能皆明諸術。衆人無不愛敬者。所 T0221_.08.0094c05: 作事物無不成辦。見衆敬侍倍復歡喜。若以 T0221_.08.0094c06: 他事當有所至。道過厄難危險之處多有怨 T0221_.08.0094c07: 憎。彼怨家者亦復勇猛。所將群從父母大小 T0221_.08.0094c08: 莫不驚怖。時勇猛者安隱父母慰諸群從言。 T0221_.08.0094c09: 莫有恐畏我有術能無所乏短。自當得脱此 T0221_.08.0094c10: 諸厄難。既得脱難降伏怨敵而無所害。以至 T0221_.08.0094c11: 所在安隱父母群從莫不歡喜。所以者何。用 T0221_.08.0094c12: 是男子勇健雄猛具足諸術無乏短故。佛告 T0221_.08.0094c13: 須菩提。菩薩以四等意。慈悲喜護。爲衆生 T0221_.08.0094c14: 故具足六度。未得漏盡。開薩云若之大徑路 T0221_.08.0094c15: 以住於空無相無願。亦不以空無相無願隨 T0221_.08.0094c16: 至爲證。具足不墮羅漢辟支佛地。譬如衆鳥 T0221_.08.0094c17: 飛行空中。而不墮地亦不住空。菩薩如是行 T0221_.08.0094c18: 空無相無願三昧而不取證。度於羅漢辟支 T0221_.08.0094c19: 佛地。悉當具足佛十種力四無所畏及十八 T0221_.08.0094c20: 法薩云然慧。終不取證。須菩提。譬如士夫 T0221_.08.0094c21: 壯勇多力。善於射術仰射虚空。尋以後箭射 T0221_.08.0094c22: 於前箭。箭箭相柱不得令箭有墮地者。意欲 T0221_.08.0094c23: 令墮便止。後箭不復射者爾乃墮耳。須菩提。 T0221_.08.0094c24: 菩薩摩訶薩行般若波羅蜜。爲漚惒拘舍羅 T0221_.08.0094c25: 所持。殖諸功徳具足一切衆善之本。一事不 T0221_.08.0094c26: 具終不中道取證。至成阿耨多羅三耶三菩 T0221_.08.0094c27: 阿惟三佛。功徳具足爾乃於眞際作證。是故 T0221_.08.0094c28: 須菩提。菩薩行般若波羅蜜。當具足是上諸 T0221_.08.0094c29: 法。須菩提白佛言。世尊。菩薩學是謙苦甚 T0221_.08.0095a01: 難。作是學者爲學眞際。是爲學如爲學法性 T0221_.08.0095a02: 爲學本空爲學自空爲學三脱。如是所學而 T0221_.08.0095a03: 不中道有厭。世尊。大哉甚奇甚特。佛告須 T0221_.08.0095a04: 菩提。所以者何。菩薩有願志不捨一切衆生 T0221_.08.0095a05: 故。須菩提。菩薩若有意不捨衆生。盡當度 T0221_.08.0095a06: 脱一切衆生於無端緒之法。出生三脱門。當 T0221_.08.0095a07: 知是爲漚惒拘舍羅。菩薩要當成薩云若慧。 T0221_.08.0095a08: 終不中道眞際取證。復次須菩提。菩薩欲得 T0221_.08.0095a09: 觀知諸深法處者。内空外空及有無空。三十 T0221_.08.0095a10: 七品及三脱門。當作是念。一切衆生長夜常 T0221_.08.0095a11: 有我想人想。有壽命想有見知想。所念所作 T0221_.08.0095a12: 皆依是想。是故菩薩摩訶薩。普見衆生有是 T0221_.08.0095a13: 輩想。欲爲衆生除是念想。成阿耨多羅三耶 T0221_.08.0095a14: 三菩而爲説法。行空三昧無相無願。雖作是 T0221_.08.0095a15: 行終不中道取羅漢辟支佛證。須菩提。用是 T0221_.08.0095a16: 菩薩有是願故。功徳具足故。亦不中道取證。 T0221_.08.0095a17: 不失四禪。不失四等及四空定。不失三十七 T0221_.08.0095a18: 品法及三脱門四無所畏四無礙慧。不失十 T0221_.08.0095a19: 力及十八法。便得具足諸所有之法。終不失 T0221_.08.0095a20: 阿耨多羅三耶三菩。諸有菩薩爲漚惒拘舍 T0221_.08.0095a21: 羅所護持者。具足功徳善法轉増。諸根通利 T0221_.08.0095a22: 過於羅漢辟支佛根。復次須菩提。菩薩常念 T0221_.08.0095a23: 衆生行四顛倒。有常想有淨想有樂想有我 T0221_.08.0095a24: 想。當爲是輩我當行道。成阿惟三佛時當爲 T0221_.08.0095a25: 説法。爲説無常爲説不淨無樂無我。菩薩如 T0221_.08.0095a26: 是意行具足者。是爲漚惒拘舍羅行般若波 T0221_.08.0095a27: 羅蜜。悉當具足十力四無所畏大悲四等。三 T0221_.08.0095a28: 十七品無願三昧。然後乃當坐佛三昧眞際 T0221_.08.0095a29: 取證。菩薩作是念言。一切衆生常有倚著。常 T0221_.08.0095b01: 著吾我著於壽命。著於五陰著於六衰著於 T0221_.08.0095b02: 十八法。著於四禪著於四空定著於四等。我 T0221_.08.0095b03: 成阿耨多羅三耶三菩阿惟三佛時。當使衆 T0221_.08.0095b04: 生皆無有是倚著之病。持是意行以漚惒拘 T0221_.08.0095b05: 舍羅行般若波羅蜜。未具足十力四無所畏 T0221_.08.0095b06: 四無礙慧無願三昧終不中道取證。具足諸 T0221_.08.0095b07: 願爾乃取證。復次須菩提。菩薩行般若波羅 T0221_.08.0095b08: 蜜。意復念言。衆生長夜常著想行或想念。男 T0221_.08.0095b09: 女有色無色想。我當勤行成阿耨多羅三耶 T0221_.08.0095b10: 三菩時。令我衆生無想著病。以具足是念以 T0221_.08.0095b11: 漚惒拘舍羅行般若波羅蜜。十力不具足。及 T0221_.08.0095b12: 四無所畏佛十八法未具足者終不取證。成 T0221_.08.0095b13: 諸功徳具足無相三昧爾乃取證。須菩提。菩 T0221_.08.0095b14: 薩行六波羅蜜。内空外空及有無空。三十七 T0221_.08.0095b15: 品佛十八法具足是行。不與三界共同行也。須 T0221_.08.0095b16: 菩提。菩薩行是三十七品。行三十七品已當問 T0221_.08.0095b17: 言。菩薩云何欲得阿耨多羅三耶三菩。不以 T0221_.08.0095b18: 空爲證以覺眞際得須陀洹斯陀含阿那含阿 T0221_.08.0095b19: 羅漢辟支佛道。亦不證無相無願。亦不證滅。 T0221_.08.0095b20: 亦不證所作。亦不證所生。亦不證無所有。而 T0221_.08.0095b21: 念般若波羅蜜。須菩提。若有菩薩問諸菩薩。 T0221_.08.0095b22: 若聞説空則當念空。若聞無相無願當念無 T0221_.08.0095b23: 相無願。若聞無所作當念無所作。聞無所生 T0221_.08.0095b24: 無所有當念無所生無所有。但當行空三十 T0221_.08.0095b25: 七品。不行無相不行無願不行無所作亦不 T0221_.08.0095b26: 行無所生。須菩提。當知是菩薩未受記。未 T0221_.08.0095b27: 從諸佛受記。何以故。阿惟越致菩薩亦不 T0221_.08.0095b28: 作是念。亦不作是行亦不作是説亦不作是 T0221_.08.0095b29: 想。但行阿惟越致菩薩事。但念是事但行但 T0221_.08.0095c01: 説但想是事。須菩提。當知是菩薩已過諸地。 T0221_.08.0095c02: 如阿惟越致地。以過阿惟越致地。須菩提白 T0221_.08.0095c03: 佛言。世尊。是菩薩爲得阿惟越致不。佛言。若 T0221_.08.0095c04: 有菩薩聞六波羅蜜。若不聞所作行事。如阿 T0221_.08.0095c05: 惟越致菩薩。須菩提白佛言。多有人行佛道 T0221_.08.0095c06: 者。少有如阿惟越致菩薩所行者。何以故。少 T0221_.08.0095c07: 有菩薩受阿惟越致慧地記。受阿惟越菩 T0221_.08.0095c08: 薩者。爲已遠離上諸想著不具足事。是菩 T0221_.08.0095c09: 薩摩訶薩諸天世間人無能及者 T0221_.08.0095c10: *摩訶般若波羅*蜜阿惟越致相品第 T0221_.08.0095c11: 六十二 T0221_.08.0095c12: 佛告須菩提。菩薩夢中不近羅漢辟支佛地。 T0221_.08.0095c13: 亦不近三界亦不壞三界。亦不起意視諸法。 T0221_.08.0095c14: 如夢如響如幻如熱時焔。視諸法如化而不 T0221_.08.0095c15: 作證。須菩提。是菩薩摩訶薩是爲阿惟越致 T0221_.08.0095c16: 相。復次須菩提。菩薩夢中見佛。與若干百 T0221_.08.0095c17: 千不可計數四輩之衆圍繞説法。從佛聞法 T0221_.08.0095c18: 即解中義。所作常不離法。所説不失法則。須 T0221_.08.0095c19: 菩提。當知是爲阿惟越致相。復次須菩提。菩 T0221_.08.0095c20: 薩夢中見佛。如來踊在虚空。身有三十二相 T0221_.08.0095c21: 八十種好變化神通。爲比丘僧説法變化。使 T0221_.08.0095c22: 人詣他佛土施作佛事。須菩提。是爲阿惟越 T0221_.08.0095c23: 致相。復次須菩提。菩薩夢中。若見郡縣兵 T0221_.08.0095c24: 起相殺。若有火災若見虎狼師子毒蟲諸恐 T0221_.08.0095c25: 畏之事憂悲苦惱。若見飢餓若見喪失父母 T0221_.08.0095c26: 兄弟親友知識。夢見是已不恐不怖。於夢覺 T0221_.08.0095c27: 已便作念言。三界所有皆如夢耳。我當精進 T0221_.08.0095c28: 成阿惟三佛已。當爲三界衆生説法。須菩提。 T0221_.08.0095c29: 是爲阿惟越致相。佛告須菩提。一切人盡當 T0221_.08.0096a01: 云何知是菩薩成阿耨多羅三耶三菩。須菩 T0221_.08.0096a02: 提。菩薩若見泥犁薜荔禽獸三惡趣中諸勤 T0221_.08.0096a03: 苦者。當發願言。我當成阿惟三佛時。使我 T0221_.08.0096a04: 國中無有三惡趣。何以故。夢中所有及一切 T0221_.08.0096a05: 諸法。一法無有二。當知是爲阿惟越致相。復 T0221_.08.0096a06: 次須菩提。菩薩夢中見泥犁中火燒湯煮。覺 T0221_.08.0096a07: 已念言。我於夢中所見形像及其災變。若於 T0221_.08.0096a08: 夢中自見阿惟越致相便作誓言。如我所見。 T0221_.08.0096a09: 泥犁中火即當滅去。若火滅湯冷。當知是菩 T0221_.08.0096a10: 薩以受記。當成阿耨多羅三耶三菩。是爲 T0221_.08.0096a11: 阿惟越致相。若是火焔燒一家至一家。燒 T0221_.08.0096a12: 一里至一里。或燒一家不燒一家。或燒一里 T0221_.08.0096a13: 不燒一里。中有爲火所燒者。當知被燒家人 T0221_.08.0096a14: 斷法所致。皆是斷法餘殃。從是以來斷法餘 T0221_.08.0096a15: 殃悉畢。是爲罪滅福生。是爲阿惟越致相。佛 T0221_.08.0096a16: 告須菩提。今我當説阿惟越致像貌相行。若 T0221_.08.0096a17: 有男子女人爲鬼神所持。是菩薩便作是念。 T0221_.08.0096a18: 過去諸佛如來無所著等正覺審授我者。 T0221_.08.0096a19: 所作願行清淨無穢。不應墮羅漢辟支佛地。 T0221_.08.0096a20: 亦無羅漢辟支佛念。當成阿惟三佛者。亦不 T0221_.08.0096a21: 成亦不不成。假令諸十方現在諸如來無所 T0221_.08.0096a22: 著等正覺。無所不知無所不見無所不覺。諸 T0221_.08.0096a23: 佛知我必當成阿耨多羅三耶三菩者。是鬼 T0221_.08.0096a24: 神當去。若是鬼神不去者。當知是菩薩不從 T0221_.08.0096a25: 過去諸佛受其記。須菩提。若是菩薩爲説 T0221_.08.0096a26: 經已。鬼神即爲去。當知是菩薩以從諸如來 T0221_.08.0096a27: 無所著等正覺受記已。須菩提。以是像貌 T0221_.08.0096a28: 相行具足。是爲阿惟越致相。復次須菩提。菩 T0221_.08.0096a29: 薩行六波羅蜜。離漚惒拘舍羅。未行三十七 T0221_.08.0096b01: 品及三脱門。未逮菩薩位。未得菩薩三昧處。 T0221_.08.0096b02: 亦不從過去諸佛受。是菩薩往至是男子 T0221_.08.0096b03: 女人所復言。我審受當爲阿耨多羅三耶 T0221_.08.0096b04: 三菩者。是鬼神當去。鬼神不爲去。是菩薩 T0221_.08.0096b05: 故爲説經法不止者。時魔波旬往至彼所。波 T0221_.08.0096b06: 旬念言。我當令鬼神去。所以者何。波旬有威 T0221_.08.0096b07: 神勝是鬼神。時彼波旬便勅鬼神令去。是菩 T0221_.08.0096b08: 薩不知波旬令鬼神去。喜言鬼神用我故去。 T0221_.08.0096b09: 便自貢高輕蔑餘人。語他人言。我已從過 T0221_.08.0096b10: 去諸佛受已。其餘人皆未受。用是貢高 T0221_.08.0096b11: 輕易人故離薩云然。不得如來無所著等正 T0221_.08.0096b12: 覺之智慧。用是貢高失漚惒拘舍羅。便墮二 T0221_.08.0096b13: 地羅漢辟支佛地。用至誠誓故便起魔事。遠 T0221_.08.0096b14: 離眞知識墮魔羅網。何以故。不行六波羅蜜。 T0221_.08.0096b15: 不持漚惒拘舍羅故。須菩提。當知是菩薩爲 T0221_.08.0096b16: 自作魔事。佛告須菩提。菩薩未行六波羅蜜。 T0221_.08.0096b17: 未得漚惒拘舍羅。未逮菩薩位。以魔事故波 T0221_.08.0096b18: 旬復來至菩薩所。作異被服語菩薩言。善男 T0221_.08.0096b19: 子如來已授卿。當爲阿耨多羅三耶三菩。 T0221_.08.0096b20: 卿父母字某。卿兄弟妹姊字某。卿朋友知識 T0221_.08.0096b21: 親族字某。卿七世父母字某。卿從某國某縣 T0221_.08.0096b22: 某村落生。若見菩薩體行和順。卿前世時亦 T0221_.08.0096b23: 復柔軟。若見才朗。若見行沙門十二法。若 T0221_.08.0096b24: 見節言。波旬隨形語菩薩言。卿前世時皆有 T0221_.08.0096b25: 是行。卿前世時亦行此十二法。彼菩薩聞魔 T0221_.08.0096b26: 語説先世事。復自觀所作行倍復貢高輕於 T0221_.08.0096b27: 同學。魔重語言。過去如來已授卿。如卿 T0221_.08.0096b28: 所作功徳不復轉還。波旬或作比丘形像。或 T0221_.08.0096b29: 作父母。或作迦羅越形像而來言。卿必當成 T0221_.08.0096c01: 阿耨多羅三耶三菩。所以者何。卿盡有阿惟 T0221_.08.0096c02: 越致相行具足故。佛告須菩提。我所説阿惟 T0221_.08.0096c03: 越致像貌相行。彼菩薩獲無是相。當知是菩 T0221_.08.0096c04: 薩爲魔所使。以聞是名譽貢高自可。輕易同 T0221_.08.0096c05: 學形笑他人無所復録。用貢高故。是爲魔事。 T0221_.08.0096c06: ◎復次須菩提。菩薩於魔因縁當學魔事。 T0221_.08.0096c07: 何以故。是菩薩不行六波羅蜜故。不知魔事 T0221_.08.0096c08: 如。不知五陰如。彼菩薩用不覺魔事。聞前 T0221_.08.0096c09: 比丘説其記。今復聞是記名字。意中歡 T0221_.08.0096c10: 喜便自念言。以是證像我今定當得阿耨多 T0221_.08.0096c11: 羅三耶三菩。益復貢高輕易他人呼無所知。 T0221_.08.0096c12: 是菩薩無有阿惟越致相。便遠離般若波羅 T0221_.08.0096c13: 蜜漚惒拘舍羅。失阿耨多羅三耶三菩智。遠 T0221_.08.0096c14: 離眞知識更得惡知識。當知是菩薩終不成 T0221_.08.0096c15: 就墮二道地。若後久遠更諸勤苦生死極遠 T0221_.08.0096c16: 乃當復得眞知識得聞般若波羅蜜。爾乃悔 T0221_.08.0096c17: 本所著受字。用是悔故乃得羅漢辟支佛。譬 T0221_.08.0096c18: 如比丘犯四事禁。現世不能得成四道。須菩 T0221_.08.0096c19: 提。是彼菩薩其罪重於四事之禁。用受名字 T0221_.08.0096c20: 著貢高故。置是罪事。其有犯是貢高受字受 T0221_.08.0096c21: 僞號者。其罪過於五逆。須菩提。若有名字 T0221_.08.0096c22: 受想著者。急當護魔覺微因縁。復次須菩提。 T0221_.08.0096c23: 波旬復往至菩薩所。讃歎遠離説其功徳。如 T0221_.08.0096c24: 卿所行佛所稱譽。正當如是。須菩提。如我所 T0221_.08.0096c25: 説。菩薩遠離之法不爾。若在山間樹下獨處 T0221_.08.0096c26: 寂無人中。未必是爲遠離之法。須菩提白佛 T0221_.08.0096c27: 言。何等爲菩薩異遠離。佛告須菩提。菩薩 T0221_.08.0096c28: 遠離。寂於聲聞辟支佛念。寂於山間樹下獨 T0221_.08.0096c29: 處念。須菩提。菩薩如是是爲大遠離之法。菩 T0221_.08.0097a01: 薩如是當晝夜行。是爲菩薩寂然遠離。若在 T0221_.08.0097a02: 人間隨我寂教者。雖在城傍爲與山澤等無 T0221_.08.0097a03: 有異。若受魔教便止遠離。墮於羅漢辟支佛 T0221_.08.0097a04: 地。不應般若波羅蜜。不具足薩云然事。作 T0221_.08.0097a05: 是行念者。非是清淨之法。雜糅羅漢辟支佛 T0221_.08.0097a06: 意。更反形笑輕易人間清淨行者。人間行者 T0221_.08.0097a07: 亦不雜糅羅漢辟支佛意。反更輕易之。亦復 T0221_.08.0097a08: 輕易得禪惟無三昧者。輕易得神通者。菩薩 T0221_.08.0097a09: 無漚惒拘舍羅者。雖在絶曠百兪旬外。億千 T0221_.08.0097a10: 萬歳禽獸飛鳥所不至處。鬼神盜賊所不至 T0221_.08.0097a11: 處。雖久在中。不知菩薩遠離之法。會無所 T0221_.08.0097a12: 益。受波旬教行遠離者。不樂我所教遠離也。 T0221_.08.0097a13: 亦復不能具足遠離之法。亦復不在遠離法 T0221_.08.0097a14: 中。何以故。以去是遠離法遠故。適去是遠 T0221_.08.0097a15: 離法遠已。時魔波旬在虚空中歎言。善哉善 T0221_.08.0097a16: 哉。善男子。是爲佛之所説。是眞遠離法。汝 T0221_.08.0097a17: 行是遠離法。可疾得阿耨多羅三耶三菩。彼 T0221_.08.0097a18: 妄遠離菩薩得是讃歎已。便歡喜貢高。輕易 T0221_.08.0097a19: 是眞遠離者。反誹謗言是爲憒乎。謂爲不淨 T0221_.08.0097a20: 憒閙志亂。有不淨者反呼爲淨。不應敬者更 T0221_.08.0097a21: 敬之。應所敬者更輕慢之。何以故。我爲諸 T0221_.08.0097a22: 天及人非人所見勸助恭敬。我所行者眞爲 T0221_.08.0097a23: 是行。汝在城傍誰當來恭敬讃歎汝者。是人 T0221_.08.0097a24: 於城傍善男子善女人求菩薩道者。於前貢 T0221_.08.0097a25: 高言。諸天來語我當得道時日數。須菩提。當
T0221_.08.0097a28: 菩薩。是爲天上人中之大賊。亦復是沙門像 T0221_.08.0097a29: 法之中爲大賊。復是善男子善女人之中大 T0221_.08.0097b01: 賊。如是輩人不當與共從事。亦不當與相見 T0221_.08.0097b02: 坐起語言飮食。何以故。是輩之人貢高頑佷 T0221_.08.0097b03: 故。若有菩薩不欲捨薩云然。不欲捨阿耨多 T0221_.08.0097b04: 羅三耶三菩者。莊事欲得求阿惟三佛者。欲 T0221_.08.0097b05: 救一切衆生者。當遠離是輩之人。不當與共 T0221_.08.0097b06: 從事自修其行。莫與往來常當有厭意。於世 T0221_.08.0097b07: 間不當受三界之樂。常當慈哀加於衆生。當 T0221_.08.0097b08: 爲是輩倒見之人起大悲意。當自念言。令我 T0221_.08.0097b09: 世世莫有是曹非法之事。若有是意疾令滅 T0221_.08.0097b10: 之。須菩提。當知是輩菩薩自起神通。復次 T0221_.08.0097b11: 須菩提。若有菩薩至誠莊事求阿耨多羅三 T0221_.08.0097b12: 耶三菩者。當與眞知識從事。須菩提白佛言。 T0221_.08.0097b13: 何等爲菩薩眞知識。佛告須菩提。諸佛世尊 T0221_.08.0097b14: 是菩薩眞知識。諸菩薩摩訶薩亦是菩薩眞 T0221_.08.0097b15: 知識。諸弟子衆亦是眞知識。當知是爲菩薩 T0221_.08.0097b16: 眞知識。眞知識者常爲菩薩解説般若波羅 T0221_.08.0097b17: 蜜。分別其事。六波羅蜜三十七品佛十八法 T0221_.08.0097b18: 如眞際法性。是爲菩薩眞知識也。六波羅蜜 T0221_.08.0097b19: 者是世多羅。六波羅蜜者是道。六波羅蜜者 T0221_.08.0097b20: 是大明。六波羅蜜者是爲大炬。六波羅蜜者 T0221_.08.0097b21: 是大智光明。六波羅蜜者是護。六波羅蜜者 T0221_.08.0097b22: 是歸。六波羅蜜者是父是母。六波羅蜜者是 T0221_.08.0097b23: 三十七品。六波羅蜜者是薩云然。六波羅蜜 T0221_.08.0097b24: 者除人諸習緒。何以故。須菩提。三十七品 T0221_.08.0097b25: 者是過去當來今現在十方諸佛之母。何以 T0221_.08.0097b26: 故。去來今諸如來無所著等正覺。皆從三十 T0221_.08.0097b27: 七品中出生故。是故須菩提。菩薩欲成阿耨 T0221_.08.0097b28: 多羅三耶三菩。淨佛國土教化衆生者。當以 T0221_.08.0097b29: 四事饒益攝衆生。一者施。二者愛。三者利。 T0221_.08.0097c01: 四者同義。以是四恩事益於衆生。須菩提。我 T0221_.08.0097c02: 觀是義故説是事。三十七品者則是菩薩摩 T0221_.08.0097c03: 訶薩父母則爲是舍。是則爲護。是則爲燈 T0221_.08.0097c04: 明。須菩提。菩薩不欲隨他人教住者。欲斷 T0221_.08.0097c05: 一切衆生狐疑者。欲淨佛國教化衆生者。當 T0221_.08.0097c06: 學般若波羅蜜。何以故。般若波羅蜜者。廣 T0221_.08.0097c07: 説菩薩之行。是諸菩薩所應當學者。須菩提 T0221_.08.0097c08: 白佛言。何等爲般若波羅蜜相。佛言。般若 T0221_.08.0097c09: 波羅蜜如虚空相。亦非相亦不作相。須菩提 T0221_.08.0097c10: 言。世尊。頗有因縁可知般若波羅蜜相不。以 T0221_.08.0097c11: 相知諸法不。佛言如是。須菩提。欲知般若 T0221_.08.0097c12: 波羅蜜相。如諸法相。何以故。諸法寂故。諸 T0221_.08.0097c13: 法常淨故。以是故須菩提。般若波羅蜜相。則 T0221_.08.0097c14: 諸法之相。以空寂故。須菩提白佛言。世尊。若 T0221_.08.0097c15: 諸法寂若諸法空。云何知諸法有著有斷。空 T0221_.08.0097c16: 之寂亦不斷亦不著。亦不成阿耨多羅三耶 T0221_.08.0097c17: 三菩。於空寂中。亦不有法。於空寂中亦不 T0221_.08.0097c18: 見得阿惟三佛者。世尊。我等云何當知是義。 T0221_.08.0097c19: 佛告須菩提。衆生長夜著吾我行。須菩提言 T0221_.08.0097c20: 爾。世尊。衆生長夜著吾我行。佛言。云何爲 T0221_.08.0097c21: 知吾我空寂不。須菩提言爾。世尊。須菩提。 T0221_.08.0097c22: 知衆生以吾我故久在生死不。須菩提言爾。 T0221_.08.0097c23: 世尊。以衆生著吾我故。久在世間更受勤苦 T0221_.08.0097c24: 便知有著。須菩提。無吾無我無有受者。亦 T0221_.08.0097c25: 不久在世間。亦不久受勤苦。亦不著便不斷。 T0221_.08.0097c26: 須菩提白佛言。世尊。菩薩作如是行者。不 T0221_.08.0097c27: 於五陰行。亦不於三十七品作行。亦不行 T0221_.08.0097c28: 四無礙慧。何以故。不見有法有可行者。亦不 T0221_.08.0097c29: 見法當可行者。菩薩如是行者。諸天世人無 T0221_.08.0098a01: 能動者。無能伏者。羅漢辟支佛無能及者。何 T0221_.08.0098a02: 以故。所住處無有能逮故。世尊行薩云然菩 T0221_.08.0098a03: 薩所住無有能及者。菩薩如是疾近薩云然。 T0221_.08.0098a04: 佛言。於須菩提意云何。閻浮提衆生盡得人 T0221_.08.0098a05: 道已。皆爲阿耨多羅三耶三菩。若有善男子 T0221_.08.0098a06: 善女人。供養承事盡其壽命。持是供養之福 T0221_.08.0098a07: 施爲阿耨多羅三耶三菩。是善男子善女人 T0221_.08.0098a08: 其福寧多不。須菩提言。世尊。甚多甚多。佛 T0221_.08.0098a09: 言。不如是善男子善女人持般若波羅蜜教 T0221_.08.0098a10: 人具足爲説解其中慧。意不遠離應薩云然 T0221_.08.0098a11: 念。乃至三千大千國土衆生皆得爲人。若有 T0221_.08.0098a12: 善男子善女人。皆教使行十善地。立於四禪 T0221_.08.0098a13: 四等及四空定。又立於須陀洹斯陀含阿那 T0221_.08.0098a14: 含阿羅漢辟支佛阿耨多羅三耶三菩。持是 T0221_.08.0098a15: 功徳施爲阿耨多羅三耶三菩。是善男子善 T0221_.08.0098a16: 女人功徳寧多不。須菩提言。世尊。甚多甚 T0221_.08.0098a17: 多。佛言。不如是善男子善女人持般若波羅 T0221_.08.0098a18: 蜜宣示他人具足爲説解其中慧。意不遠離 T0221_.08.0098a19: 薩云然念者。出於賢聖之表。何以故。除如 T0221_.08.0098a20: 來無所著等正覺。唯當有是菩薩摩訶薩。何 T0221_.08.0098a21: 以故。以是善男子善女人。行般若波羅蜜 T0221_.08.0098a22: 有大慈行故。行般若波羅蜜。見諸衆生趣死 T0221_.08.0098a23: 地故便起大悲。以是行故便得大護不與想 T0221_.08.0098a24: 倶。便得大喜具足四等。須菩提。爲菩薩 T0221_.08.0098a25: 大智之明。大智明者則六波羅蜜明是。是 T0221_.08.0098a26: 善男子善女人雖未得道。爲一切衆生作救。 T0221_.08.0098a27: 於阿耨多羅三耶三菩不動還。所受供養衣 T0221_.08.0098a28: 服飮食床臥醫藥一切珍寶。以行般若波羅 T0221_.08.0098a29: 蜜故。必報衆生信施之福。疾近薩云然。須 T0221_.08.0098b01: 菩提。若不欲癡妄受人施者。若欲示衆生之 T0221_.08.0098b02: 道徑者。若欲解無所有者。若欲度脱牢獄中 T0221_.08.0098b03: 人者。若欲與一切衆生眼者。身所行當應般 T0221_.08.0098b04: 若波羅蜜。有所語言。亦當應般若波羅蜜意。 T0221_.08.0098b05: 應般若波羅蜜者。他餘之意亦不得其便。當 T0221_.08.0098b06: 作方便晝夜念般若波羅蜜莫有斷絶。須菩 T0221_.08.0098b07: 提。譬如士夫曾得摩尼寶。後復得之大歡喜 T0221_.08.0098b08: 踊躍後復失之。失是寶已甚大愁憂。憶想是 T0221_.08.0098b09: 摩尼寶。坐起無忘不離須臾。自念我云何欲 T0221_.08.0098b10: 亡此大寶。佛告須菩提。菩薩離於薩云然念。 T0221_.08.0098b11: 亦如彼人失大珍寶。坐起不忘須臾之間。須 T0221_.08.0098b12: 菩提白佛言。云何世尊。一切諸念無有止處。 T0221_.08.0098b13: 皆空皆寂。云何菩薩不離薩云然念。亦不從 T0221_.08.0098b14: 離中。亦不從念中可得菩薩。亦不從薩云然 T0221_.08.0098b15: 中可得菩薩。佛告須菩提。若有菩薩知諸法 T0221_.08.0098b16: 自遠離。法性常住。道法及如眞際常住。非佛 T0221_.08.0098b17: 所作亦非羅漢辟支佛所可作。菩薩知是已 T0221_.08.0098b18: 終不復離般若波羅蜜。何以故。般若波羅蜜 T0221_.08.0098b19: 空寂故。亦不増亦不減。須菩提白佛言。世尊。 T0221_.08.0098b20: 若般若波羅蜜自空寂者。云何菩薩與般若 T0221_.08.0098b21: 波羅蜜等成阿惟三佛。佛言。菩薩亦不與般 T0221_.08.0098b22: 若波羅蜜等。亦不増亦不減。眞際亦不増亦 T0221_.08.0098b23: 不減。法性亦不増不減。何以故。般若波羅 T0221_.08.0098b24: 蜜亦非一亦非二。若菩薩聞是不怖不難亦 T0221_.08.0098b25: 不恐畏。當知是菩薩已住於阿惟越致地。行 T0221_.08.0098b26: 般若波羅蜜。須菩提白佛言。云何世尊。念 T0221_.08.0098b27: 般若波羅蜜空。念般若波羅蜜無所有。爲行 T0221_.08.0098b28: 般若波羅蜜耶。佛言不也。須菩提言。世尊。 T0221_.08.0098b29: 頗有離般若波羅蜜行般若波羅蜜者不。佛 T0221_.08.0098c01: 言不也。須菩提言。世尊。般若波羅蜜行般 T0221_.08.0098c02: 若波羅蜜不。佛言不也。須菩提言。世尊。空 T0221_.08.0098c03: 可行空不。佛言不也。須菩提言。世尊。五陰 T0221_.08.0098c04: 行般若波羅蜜不。佛言不也。須菩提言。世 T0221_.08.0098c05: 尊。六波羅蜜行般若波羅蜜不。佛言不也。須 T0221_.08.0098c06: 菩提言。世尊。乃至四無礙慧行般若波羅蜜 T0221_.08.0098c07: 不。佛言不也。須菩提言。世尊。五陰之空如 T0221_.08.0098c08: 及爾法法性四無礙慧空行般若波羅蜜不。 T0221_.08.0098c09: 佛言不也。須菩提言。世尊。是諸法不行般 T0221_.08.0098c10: 若波羅蜜*耶。若不行是法。菩薩云何行般若 T0221_.08.0098c11: 波羅蜜。佛言。於須菩提意云何。頗見有法 T0221_.08.0098c12: 行般若波羅蜜者不。須菩提言。不見也世尊。 T0221_.08.0098c13: 頗見般若波羅蜜菩薩有可行者不。須菩提 T0221_.08.0098c14: 言。不見也世尊。於須菩提意云何。汝所不 T0221_.08.0098c15: 見法爲可得不。不也世尊。佛言。不可得法 T0221_.08.0098c16: 爲有生滅不。不也世尊。佛告須菩提。如菩 T0221_.08.0098c17: 薩無所從生法忍阿耨多羅三耶三菩。亦 T0221_.08.0098c18: 復如是。若菩薩學承。用如來四無所畏四無 T0221_.08.0098c19: 礙慧。習行是法。終不離阿耨多羅三耶三菩 T0221_.08.0098c20: 慧。薩云然慧。摩訶衍慧。何以故。菩薩摩訶 T0221_.08.0098c21: 薩得無所從生法忍。至成阿耨多羅三耶三 T0221_.08.0098c22: 菩。終不耗減。須菩提白佛言。世尊。從諸法 T0221_.08.0098c23: 無所生中。授諸菩薩阿耨多羅三耶三菩記 T0221_.08.0098c24: 耶。佛言不也。須菩提言。世尊。從所生法 T0221_.08.0098c25: 中授諸菩薩耶。佛言不也。須菩提言。亦 T0221_.08.0098c26: 不從無所從生法授菩薩。亦不從有所生 T0221_.08.0098c27: 中授菩薩。如是云何授諸菩薩阿耨多羅 T0221_.08.0098c28: 三耶三菩記佛告須菩提。頗見法受阿耨 T0221_.08.0098c29: 多羅三耶三菩記者不。須菩提言。世尊。我 T0221_.08.0099a01: 亦不見法有授記者。我亦不見得阿耨多 T0221_.08.0099a02: 羅三耶三菩。亦不見當得者。亦不見已得者。 T0221_.08.0099a03: 佛言。如是如是。須菩提。菩薩摩訶薩於諸 T0221_.08.0099a04: 法無所得。菩薩亦不念言有阿惟三佛。亦不 T0221_.08.0099a05: 念言我當得阿惟三佛。何以故。菩薩行般若 T0221_.08.0099a06: 波羅蜜。於諸法無所分別。般若波羅蜜亦無 T0221_.08.0099a07: 所分別故◎ T0221_.08.0099a08: ◎*摩訶般若波羅*蜜釋提桓因品第六十 T0221_.08.0099a09: 三 T0221_.08.0099a10: 爾時釋提桓因白佛言。世尊。般若波羅蜜者。 T0221_.08.0099a11: 甚深微妙難曉難了難解難知不可思議。以 T0221_.08.0099a12: 本淨故。聞是深般若波羅蜜書持學者。爲已 T0221_.08.0099a13: 具足從大功徳來。想著之意爲不復生。至阿 T0221_.08.0099a14: 耨多羅三耶三菩亦無想著。佛告釋提桓因 T0221_.08.0099a15: 言。如是如是。拘翼。有行般若波羅蜜者。不 T0221_.08.0099a16: 從小功徳來。拘翼。閻浮提滿中衆生。皆行 T0221_.08.0099a17: 十善四等四禪及四空定。不如是善男子善 T0221_.08.0099a18: 女人。書持般若波羅蜜。諷誦受學如其教 T0221_.08.0099a19: 住。至阿耨多羅三耶三菩不聽餘念。其福百 T0221_.08.0099a20: 倍千倍巨億萬倍。不可以譬喩爲比。爾時有 T0221_.08.0099a21: 異比丘語釋提桓因言。拘翼。是善男子善女 T0221_.08.0099a22: 人。守行奉持般若波羅蜜。轉復教人者。其 T0221_.08.0099a23: 功徳出彼閻浮提衆生所作者上。釋提桓因 T0221_.08.0099a24: 語是比丘言。善男子善女人。於般若波羅蜜 T0221_.08.0099a25: 中一發意。勝閻浮提所作十善四禪四等五 T0221_.08.0099a26: 通者上。何況奉行書持諷誦如中教者。皆過 T0221_.08.0099a27: 諸天阿須倫世間人上。是菩薩不獨過諸天 T0221_.08.0099a28: 世間人。乃過須陀洹斯陀含阿那含阿羅漢 T0221_.08.0099a29: 辟支佛上。不但過是上。乃至菩薩行五波羅 T0221_.08.0099b01: 蜜。無般若波羅蜜漚惒拘舍羅者上。菩薩如 T0221_.08.0099b02: 般若波羅蜜教住者。出諸天世人上。諸天世 T0221_.08.0099b03: 人皆不能及。如般若波羅蜜教住者。爲不斷 T0221_.08.0099b04: 薩云然種地住。終不離如來名號菩薩行。如 T0221_.08.0099b05: 是終不失道場。菩薩摩訶薩所行如是。爲欲 T0221_.08.0099b06: 拔出衆生沈沒長流者。如是學者爲學菩薩 T0221_.08.0099b07: 所學。不學聲聞辟支佛學。菩薩如是學者。諸 T0221_.08.0099b08: 四天王當來至是菩薩所言。善男子善女人。 T0221_.08.0099b09: 勤學疾學成阿耨多羅三耶三菩。坐於道場 T0221_.08.0099b10: 時。過去諸如來無所著等正覺所持四鉢。今 T0221_.08.0099b11: 在是間當奉不久。如是行般若波羅蜜者。諸 T0221_.08.0099b12: 釋提桓因亦當復來勸助是善男子善女人。 T0221_.08.0099b13: 須焔天子將諸焔天子來下。兜率天子將諸 T0221_.08.0099b14: 兜率天子來下。諸尼摩羅天皆悉來下。諸波 T0221_.08.0099b15: 羅尼蜜天亦悉來下。乃至首陀會諸天皆悉 T0221_.08.0099b16: 來下。至是行深般若波羅蜜菩薩所。十方現 T0221_.08.0099b17: 在諸如來無所著等正覺。皆常念是善男子 T0221_.08.0099b18: 善女人。行般若波羅蜜者。行是深般若波羅 T0221_.08.0099b19: 蜜者。諸可世間所有厄難勤苦之事了無復 T0221_.08.0099b20: 有。須菩提。是爲行般若波羅蜜者現世功徳 T0221_.08.0099b21: 之報。一切世間皆有四病。一事動者身中 T0221_.08.0099b22: 諸根無不受痛。以受*痛故意便受惱。是諸 T0221_.08.0099b23: 病惱不復著是菩薩身。用行深般若波羅蜜 T0221_.08.0099b24: 故。是爲現世功徳之報。爾時阿難意念。釋 T0221_.08.0099b25: 提桓因自持辯才説以佛事説。釋提桓因。知 T0221_.08.0099b26: 阿難意之所念語阿難言。我之所説皆是佛 T0221_.08.0099b27: 事。佛告阿難。釋提桓因所可説者。皆是佛 T0221_.08.0099b28: 事因縁。若菩薩學習念般若波羅蜜時。三千 T0221_.08.0099b29: 大千國土中魔皆生狐疑。今是菩薩當爲眞 T0221_.08.0099c01: 際作證。取聲聞辟支佛道耶。當成阿耨多羅 T0221_.08.0099c02: 三耶三菩阿惟三佛乎。阿難。若有菩薩不離 T0221_.08.0099c03: 般若波羅蜜時。魔復大愁毒。爾時魔復起大 T0221_.08.0099c04: 風。欲使是菩薩恐怖。有難起懈怠之意。欲 T0221_.08.0099c05: 使菩薩於薩云然念中起一亂意。阿難白佛 T0221_.08.0099c06: 言。世尊。魔爲都盧嬈亂諸菩薩耶。有不嬈 T0221_.08.0099c07: 者。佛告阿難。有行亂者有不亂者。阿難白 T0221_.08.0099c08: 佛言。有嬈者誰不嬈者誰。佛言。菩薩從本 T0221_.08.0099c09: 聞般若波羅蜜時。意中不樂不解者。波旬便 T0221_.08.0099c10: 往嬈亂。若聞説深般若波羅蜜時。意中狐疑 T0221_.08.0099c11: 言爲審有是耶爲無有耶。用是故波旬往嬈。 T0221_.08.0099c12: 復次阿難。若有菩薩遠離眞知識。便不聞不 T0221_.08.0099c13: 知般若波羅蜜。不解其事意便不樂。是故波 T0221_.08.0099c14: 旬復往嬈亂。復次阿難。若有菩薩遠離般若 T0221_.08.0099c15: 波羅蜜反持非法。用是故魔得其便。復次阿 T0221_.08.0099c16: 難。菩薩失般若波羅蜜更歎非法。魔即歡喜 T0221_.08.0099c17: 念言。彼説非法之事。當有若干伴輩。當滿 T0221_.08.0099c18: 我願。復并使餘人墮於二地羅漢辟支佛是 T0221_.08.0099c19: 也。復次阿難。若有菩薩聞説深般若波羅蜜 T0221_.08.0099c20: 時。便意念言。是深不能大深耶。作是念者。 T0221_.08.0099c21: 魔便念言。我今已得子便。復次阿難。若有 T0221_.08.0099c22: 菩薩向餘人貢高言。我能行六波羅蜜汝不 T0221_.08.0099c23: 能行。是菩薩爲魔所得便。阿難。時魔波旬 T0221_.08.0099c24: 大歡喜踊躍。復次阿難。若有菩薩自怙智慧。 T0221_.08.0099c25: 自怙種姓。自怙其善。自怙知識。便起貢高下 T0221_.08.0099c26: 於他人。亦無阿惟越致相行像貌。專自貢高 T0221_.08.0099c27: 輕賤他人。便語人言。汝亦不在菩薩種姓之 T0221_.08.0099c28: 中現。汝亦不在摩訶衍中。爾時波旬歡喜念 T0221_.08.0099c29: 言。今我境界宮殿不空。増益三惡趣我種姓 T0221_.08.0100a01: 不損。魔常伺是菩薩欲使説非法之事。欲使 T0221_.08.0100a02: 衆人皆聞非法。亦當邪見増益勞垢。造顛倒 T0221_.08.0100a03: 行顛倒於法。身口意錯貪著邪福。從是因縁 T0221_.08.0100a04: 増益三惡趣。魔之眷屬宮殿益多。爾時波旬 T0221_.08.0100a05: 倍歡喜踊躍而自娯樂。復次阿難。若行菩薩 T0221_.08.0100a06: 道者。與聲聞道家共爭。魔時念言。是善男 T0221_.08.0100a07: 子離薩云然遠不近大智。所以者何。鬪爭怨 T0221_.08.0100a08: 恚非薩云然道。是三惡之業。復次阿難。菩 T0221_.08.0100a09: 薩菩薩自還共爭。波旬念言。兩離佛遠失薩 T0221_.08.0100a10: 云然。是二菩薩倶不得成阿耨多羅三耶三 T0221_.08.0100a11: 菩。所以者何。是善男子所造。是三惡業非 T0221_.08.0100a12: 薩云然。復次阿難未受者。與得記*菩 T0221_.08.0100a13: 薩共爭。興起惡意。隨其意起多少之數却若 T0221_.08.0100a14: 干劫。雖起爭意如故不捨薩云然者。當却劫 T0221_.08.0100a15: 數若干徑路。然後乃成阿耨多羅三耶三菩。 T0221_.08.0100a16: 阿難白佛言。世尊。乃當更爾所劫數。於其 T0221_.08.0100a17: 中間寧有除不。佛告阿難。我爲三乘説法。隨 T0221_.08.0100a18: 其意起多少之數。各盡其事無有中間減少 T0221_.08.0100a19: 之除。佛告阿難。若菩薩菩薩共爭。若恚若 T0221_.08.0100a20: 罵懷恨不悔者。我不説有除。當更劫數勤行 T0221_.08.0100a21: 僧那。然後乃成。若有菩薩鬪爭恚已便自悔 T0221_.08.0100a22: 言。是利難得。我今當爲一切下屈。今世後 T0221_.08.0100a23: 世當使衆生皆共和解。我今云何惡聲加人 T0221_.08.0100a24: 而念人惡。我終不敢復作是事。當如聾羊當 T0221_.08.0100a25: 自除過。成阿耨多羅三耶三菩度脱衆生。云 T0221_.08.0100a26: 何起恚而自陷溺。不當起恨不當陷溺。爾時 T0221_.08.0100a27: 菩薩適起是意已。魔波旬不能得其便。復次 T0221_.08.0100a28: 阿難。行菩薩者不當與聲聞家共止。若共止 T0221_.08.0100a29: 者不當與爭。所以者何。當自念言。我不應得 T0221_.08.0100b01: 與是輩人起恚共爭。我當成就阿耨多羅三 T0221_.08.0100b02: 耶三菩度諸苦厄。阿難白佛言。世尊。菩薩菩 T0221_.08.0100b03: 薩自共住止其法云何。佛告阿難。菩薩菩薩 T0221_.08.0100b04: 共止之法。相視當如世尊共止。所以者何。當 T0221_.08.0100b05: 作念言。是我眞伴共乘一船。彼學我學是爲 T0221_.08.0100b06: 同學。共行檀波羅蜜至薩云然。若彼意憒不 T0221_.08.0100b07: 順薩云然者我所不應。若彼意定不離薩云 T0221_.08.0100b08: 然者我亦應爾。菩薩摩訶薩作是學者爲共 T0221_.08.0100b09: 等學 T0221_.08.0100b10: *摩訶般若波羅*蜜問等學品第六十四 T0221_.08.0100b11: 須菩提白佛言。世尊。何等爲菩薩摩訶薩之 T0221_.08.0100b12: 等所應學者。佛告須菩提。内空外空是菩薩 T0221_.08.0100b13: 摩訶薩之等。五陰自空。乃至于道道亦自空。 T0221_.08.0100b14: 須菩提。是空爲是菩薩摩訶薩之等。於是等 T0221_.08.0100b15: 空成阿耨多羅三耶三菩。須菩提言。世尊。菩 T0221_.08.0100b16: 薩學消五陰爲學薩云然。五陰不染爲學薩 T0221_.08.0100b17: 云然。學滅五陰爲學薩云然。不生五陰爲學 T0221_.08.0100b18: 薩云然。乃至四無礙學爲學薩云然。佛告須 T0221_.08.0100b19: 菩提。如所言。學消五陰爲學薩云然。乃至 T0221_.08.0100b20: 學無所生爲學薩云然。佛言。於須菩提意云 T0221_.08.0100b21: 何。五陰所有如乃至道如及世尊如。是諸如 T0221_.08.0100b22: 頗有減盡滅時不。須菩提言。不也世尊。佛 T0221_.08.0100b23: 言。菩薩如是學。爲學如爲學薩云然。如亦 T0221_.08.0100b24: 不盡亦不減亦不滅。如是學爲學如爲學薩 T0221_.08.0100b25: 云然。菩薩如是學爲學六波羅蜜。爲學三十 T0221_.08.0100b26: 七品。爲學佛十八法。爲學薩云然。佛告須 T0221_.08.0100b27: 菩提。菩薩作如是學爲度諸學。表爲第一學。 T0221_.08.0100b28: 如是學者諸天及魔不能壞敗。作如是學疾 T0221_.08.0100b29: 近阿惟越致。如是學者爲習尊業爲習如來。 T0221_.08.0100c01: 如是學者爲導御衆生。如是學者爲淨佛土。 T0221_.08.0100c02: 爲學大慈大悲。爲學教化衆生。須菩提。菩薩 T0221_.08.0100c03: 如是學者。爲學三合十二法輪轉度脱衆生。 T0221_.08.0100c04: 如是學者爲學不斷佛種。如是學者爲學開 T0221_.08.0100c05: 甘露法門。作如是學爲學示無爲法。須菩提。 T0221_.08.0100c06: 下劣之人不能學是。作是學者爲欲拔一切衆 T0221_.08.0100c07: 生生死之根。如是學者爲不入三惡趣。不生 T0221_.08.0100c08: 邊地。不生栴陀羅家。如是學者不復聾盲瘖 T0221_.08.0100c09: 瘂跛蹇。如是學者諸根具足終不缺減。無惡 T0221_.08.0100c10: 音聲不犯十惡終不學邪。以自生活不爲無 T0221_.08.0100c11: 反。復不與惡者倶。須菩提。如是學者不生 T0221_.08.0100c12: 長壽天。用漚惒拘舍羅故。何等爲漚惒拘舍 T0221_.08.0100c13: 羅。般若波羅蜜所説漚惒拘舍羅。四禪四等 T0221_.08.0100c14: 及四空定不隨禪計。如是學者爲淨一切諸 T0221_.08.0100c15: 法之力。淨羅漢辟支佛力。須菩提白佛言。世 T0221_.08.0100c16: 尊諸法之性皆自清淨。云何菩薩欲淨諸法。 T0221_.08.0100c17: 佛告須菩提。如是如是。菩薩已淨性之本。學 T0221_.08.0100c18: 般若波羅蜜不厭不懈。是爲學般若波羅蜜。 T0221_.08.0100c19: 是法非是凡夫愚人之所能學所能知見。菩 T0221_.08.0100c20: 薩爲衆生故行檀波羅蜜至薩云然。菩薩學 T0221_.08.0100c21: 如是爲學十力。爲學無所畏力。如是學者出 T0221_.08.0100c22: 過衆生所爲之表。須苦提。譬如地之所出出 T0221_.08.0100c23: 金銀異寶少少處出耳。如是須菩提。少少人 T0221_.08.0100c24: 學般若波羅蜜。多有發聲聞辟支佛意。少少 T0221_.08.0100c25: 人能行遮迦越羅福者。作粟散小王行者多。 T0221_.08.0100c26: 少少衆生能入薩云然者。多有人入羅漢辟 T0221_.08.0100c27: 支佛道。須菩提。多所人求阿耨多羅三耶三 T0221_.08.0100c28: 菩意者。得成就者少少耳。多住羅漢辟支佛 T0221_.08.0100c29: 地。須菩提。多有人行菩薩道。學般若波羅 T0221_.08.0101a01: 蜜者。至阿惟越致地者。亦少少耳。用是故 T0221_.08.0101a02: 須菩提。若欲堅住在阿惟越致地者。當學深 T0221_.08.0101a03: 般若波羅蜜。復次須菩提。菩薩學般若波羅 T0221_.08.0101a04: 蜜時。嫉意不生犯戒意不生。恚意不生亂意 T0221_.08.0101a05: 不生。懈怠意不生愚癡意不生。三毒意不生 T0221_.08.0101a06: 疑意不生。五陰意不生乃至道意不生。何以 T0221_.08.0101a07: 故。須菩提。是菩薩行深般若波羅蜜時。不 T0221_.08.0101a08: 見法有所生者。於無生法亦無所得亦無所 T0221_.08.0101a09: 起。是故菩薩學持深般若波羅蜜。爲悉總持 T0221_.08.0101a10: 諸波羅蜜。何以故。菩薩學深般若波羅蜜時。 T0221_.08.0101a11: 諸波羅蜜皆悉隨從。譬如著吾我之人悉總 T0221_.08.0101a12: 持六十二見。是故菩薩學般若波羅蜜諸波 T0221_.08.0101a13: 羅蜜皆悉隨從。譬如人欲死時。風先命去諸 T0221_.08.0101a14: 根悉滅。須菩提。菩薩行深般若波羅蜜時。諸 T0221_.08.0101a15: 波羅蜜皆悉入中。菩薩欲出過諸波羅蜜表 T0221_.08.0101a16: 者。當學深般若波羅蜜。學深般若波羅蜜者 T0221_.08.0101a17: 爲學人中最尊上。須菩提。三千大千刹土其 T0221_.08.0101a18: 中衆生寧爲多不。須菩提言。世尊。一閻浮 T0221_.08.0101a19: 提衆生尚多。況乃三千大千刹土所有衆生。 T0221_.08.0101a20: 佛言。令此衆生盡得入道。悉得阿耨多羅三 T0221_.08.0101a21: 耶三菩。若有菩薩一一供養衣被飮食衆所 T0221_.08.0101a22: 當得盡其壽命其福寧多不。須菩提言。甚多 T0221_.08.0101a23: 甚多。佛言。不如是善男子善女人至意念般 T0221_.08.0101a24: 若波羅蜜也。何以故。是深般若波羅蜜者。是 T0221_.08.0101a25: 諸菩薩摩訶薩之大益。能使菩薩成阿耨多 T0221_.08.0101a26: 羅三耶三菩。須菩提。菩薩欲在衆生之上。一 T0221_.08.0101a27: 切衆生爲無所歸無所依怙。欲受其歸。欲爲 T0221_.08.0101a28: 作依怙者。欲爲盲人作明導者。欲求作佛者。 T0221_.08.0101a29: 欲得佛境界者。欲作佛遊歩者。欲爲佛師子 T0221_.08.0101b01: 音響者。欲撞撃佛鐘鼓者。欲放大蠡音者。 T0221_.08.0101b02: 欲爲佛會講説佛法義。決斷衆人諸狐疑者。 T0221_.08.0101b03: 悉欲得是者。當學深般若波羅蜜。菩薩行般 T0221_.08.0101b04: 若波羅蜜者。所有三界諸善之福徳無事不 T0221_.08.0101b05: 得。須菩提言。世尊。菩薩寧復得羅漢辟支 T0221_.08.0101b06: 佛之福徳耶。佛言。亦得羅漢辟支佛之福徳。 T0221_.08.0101b07: 但不於中作證耳。以智慧觀察羅漢辟支佛 T0221_.08.0101b08: 慧即得過。不於中住自上菩薩位。菩薩作如 T0221_.08.0101b09: 是學者去薩云然不遠。疾成阿耨多羅三耶 T0221_.08.0101b10: 三菩。須菩提。菩薩如是學者爲諸天阿須倫 T0221_.08.0101b11: 之福祐。如是行者過諸羅漢辟支佛上。疾近 T0221_.08.0101b12: 薩云然。須菩提。如是學者不久行般若波羅 T0221_.08.0101b13: 蜜。不離般若波羅蜜。菩薩如是行深般若波 T0221_.08.0101b14: 羅蜜。當知是爲不耗減法。不遠薩云然疾近 T0221_.08.0101b15: 三乘慧。菩薩若復反作念言。彼此般若波羅 T0221_.08.0101b16: 蜜便不逮薩云然。作是念者爲不行般若波 T0221_.08.0101b17: 羅蜜。若復此彼深般若波羅蜜。不知般若波 T0221_.08.0101b18: 羅蜜。亦不見般若波羅蜜。亦不知般若波羅 T0221_.08.0101b19: 蜜爲誰。亦不知誰當於般若波羅蜜中得阿 T0221_.08.0101b20: 耨多羅三耶三菩。若復作是念。般若波羅蜜 T0221_.08.0101b21: 亦非彼亦非此亦無從中出者。法性常住如 T0221_.08.0101b22: 眞際有佛無佛法性常住。菩薩摩訶薩作是 T0221_.08.0101b23: 學者。爲學般若波羅蜜 T0221_.08.0101b24: 放光般*若經卷第十四 T0221_.08.0101b25: T0221_.08.0101b26: T0221_.08.0101b27: T0221_.08.0101b28: T0221_.08.0101b29: T0221_.08.0101c01: T0221_.08.0101c02: T0221_.08.0101c03: T0221_.08.0101c04: 西晋于闐國三藏無羅叉 T0221_.08.0101c05: 奉 詔譯 T0221_.08.0101c06: *摩訶般若波羅蜜親近品第六十五 T0221_.08.0101c07: 爾時釋提桓因意念言。菩薩行六波羅蜜乃 T0221_.08.0101c08: 至佛十八法。尚出衆生之上。何況成阿耨多 T0221_.08.0101c09: 羅三耶三菩者。若有發意念薩云然者。爲得 T0221_.08.0101c10: 壽命中之最人中之善利。何況發意欲爲阿 T0221_.08.0101c11: 耨多羅三耶三菩者。發阿耨多羅三耶三菩 T0221_.08.0101c12: 意者。未發者當親近之。釋提桓因。以天曼 T0221_.08.0101c13: 陀羅花而散佛上。散已發願言。若有發阿耨 T0221_.08.0101c14: 多羅三耶三菩意者。令具足法願。具足薩云 T0221_.08.0101c15: 然願。具足自然法願。具足無漏法願。釋提 T0221_.08.0101c16: 桓因白佛言。世尊。如我意願。其發阿耨多 T0221_.08.0101c17: 羅三耶三菩意者。不復欲令動還。墮羅漢辟 T0221_.08.0101c18: 支佛地。爲下大乘終不墮於羅漢辟支佛乘。 T0221_.08.0101c19: 倍復發願精進願阿耨多羅三耶三菩。見三 T0221_.08.0101c20: 界中所有諸勤苦者悉爲作護。如是具足。菩 T0221_.08.0101c21: 薩意念。我等已度當復度不度者。我已安隱 T0221_.08.0101c22: 當復安餘。我已泥洹當復度餘令得泥洹。釋 T0221_.08.0101c23: 提桓因白佛言。世尊。善男子善女人。代初 T0221_.08.0101c24: 發意菩薩歡喜者。爲得幾所福。久發意菩薩 T0221_.08.0101c25: 復代歡喜。得何等福。阿惟越致菩薩代其歡 T0221_.08.0101c26: 喜復得幾福。至一生補處菩薩代其歡喜。復 T0221_.08.0101c27: 得幾福。佛告釋提桓因言。拘翼。是四天下 T0221_.08.0101c28: 尚可稱知斤兩。代其歡喜者其福不可稱。三 T0221_.08.0101c29: 千大千刹土亦可稱知。代其歡喜者福不可 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 [行番号:有/無] [返り点:有/無] [CITE] |