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摩訶般若波羅蜜經 (No. 0223_ 鳩摩羅什譯 ) in Vol. 08

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T0223_.08.0400a01: 處無所有處非有想非無想處。何以學四念
T0223_.08.0400a02: 處四正勤四如意足五根五力七覺分八聖道
T0223_.08.0400a03: 。何以學空無相無作解脱門。何以學八背
T0223_.08.0400a04: 捨九次第定佛十力四無所畏四無礙智十八
T0223_.08.0400a05: 不共法。何以學六神通。何以學三十二相八
T0223_.08.0400a06: 十隨形好。何以學生刹利大姓婆羅門大姓
T0223_.08.0400a07: 居士大家。何以學生四天王天處三十三天
T0223_.08.0400a08: 夜摩天兜率陀天化樂天他化自在天。何以
T0223_.08.0400a09: 生梵天王住處光音天遍淨天廣果天無
T0223_.08.0400a10: 天淨居天。何以學生無邊空處。生無邊
T0223_.08.0400a11: 識處。無所有處。生非有想非無想處。何以學
T0223_.08.0400a12: 初發意地第二第三第四第五第六第七第八
T0223_.08.0400a13: 第九第十地。何以學聲聞地辟支佛地菩薩
T0223_.08.0400a14: 法位。何以學成就衆生淨佛國土。何以學
T0223_.08.0400a15: 羅尼。何以學樂説法。何以學阿耨多羅
T0223_.08.0400a16: 三藐三菩提。學已得一切種智一切法
T0223_.08.0400a17: 世尊。諸法法性中無是分別。世尊。將
T0223_.08.0400a18: 薩墮非道中。何以故。世尊。法性中無
T0223_.08.0400a19: 分別。法性中無色無受想行識諸法性亦
T0223_.08.0400a20: 離色受想行識。色即是法性法性即是
T0223_.08.0400a21: 色。受想行識亦是。一切法亦如是。佛
T0223_.08.0400a22: 須菩提。如是如是。如汝所言。色即是法
T0223_.08.0400a23: 性受想行識即是法性。須菩提。菩薩摩訶薩
T0223_.08.0400a24: 般若波羅蜜時。若法性外見法者。爲
T0223_.08.0400a25: 阿耨多羅三藐三菩提。菩薩摩訶薩
T0223_.08.0400a26: 般若波羅蜜時。知一切法性即是阿耨多
T0223_.08.0400a27: 羅三藐三菩提。以是故。菩薩摩訶薩行
T0223_.08.0400a28: 若波羅蜜時。知一切法即是法性已。以
T0223_.08.0400a29: 相法名相説。所謂是色是受想行識。
T0223_.08.0400b01: 乃至是阿耨多羅三藐三菩提。須菩提。譬知
T0223_.08.0400b02: 工幻師若幻弟子。多人處立幻作種種形色
T0223_.08.0400b03: 男女象馬端嚴園林。及諸廬館流泉浴池。衣
T0223_.08.0400b04: 服臥具香華瓔珞餚膳飮食。作衆伎樂以樂
T0223_.08.0400b05: 衆人。又復幻作人。令布施持戒忍辱精進
T0223_.08.0400b06: 禪定修智。是幻師復幻作刹利大姓婆羅
T0223_.08.0400b07: 門大姓居士大家。四天王天處須彌山。三十
T0223_.08.0400b08: 三天夜摩天兜率陀天化樂天他化自在天
T0223_.08.0400b09: 以示衆人。復幻作梵衆天乃至非有想非無
T0223_.08.0400b10: 想天。又幻作須陀洹斯陀含阿那含阿羅漢
T0223_.08.0400b11: 辟支佛菩薩摩訶薩。從初發意檀*那波
T0223_.08.0400b12: 羅蜜尸羅波羅蜜羼提波羅蜜毘梨耶波羅蜜
T0223_.08.0400b13: 禪*那波羅蜜般若波羅蜜。行初地乃至行
T0223_.08.0400b14: 十地。入菩薩位戲神通。成就衆生
T0223_.08.0400b15: 國土戲諸禪解脱三昧。行佛十力四無所
T0223_.08.0400b16: 畏四無礙智十八不共法大慈大悲。具足佛
T0223_.08.0400b17: 身三十二相八十隨形好以示衆人。是中無
T0223_.08.0400b18: 智之人歎未曾有。是人多能巧爲衆事
T0223_.08.0400b19: 樂衆人。種種形色乃至三十二相八十隨形
T0223_.08.0400b20: 好莊嚴佛身。其中有智之土思惟言。未曾有
T0223_.08.0400b21: 也是中無實事。而以無所有法樂衆
T0223_.08.0400b22: 形相。無事事相有有。如
T0223_.08.0400b23: 須菩提。菩薩摩訶薩不法性法行
T0223_.08.0400b24: 般若波羅蜜。以方便力故雖衆生
T0223_.08.0400b25: 而自布施亦教布施。讃歎*布施法
T0223_.08.0400b26: 喜讃歎行布施。自持戒亦教人持戒。自
T0223_.08.0400b27: 忍辱亦教人忍辱。自精進亦教人精進。自
T0223_.08.0400b28: 禪亦教人行禪。自修智慧亦教人修
T0223_.08.0400b29: 。讃歎修智慧法。歡喜讃歎修智慧
T0223_.08.0400c01: 自行十善亦教人行十善。讃歎行十
T0223_.08.0400c02: 善法。歡喜讃歎行十善。自受行五戒
T0223_.08.0400c03: 亦教他人受行五戒。讃歎五戒法。歡喜讃
T0223_.08.0400c04: 歎受行五戒。自受八戒齋亦教他人受
T0223_.08.0400c05: 八戒齋。讃歎八戒齋法。歡歎行八戒
T0223_.08.0400c06: 。自行初禪乃至自行第四禪。自行
T0223_.08.0400c07: 悲喜捨。自行無邊空處乃至非有想非無想
T0223_.08.0400c08: 亦教他人行。自行四念處乃至八聖道
T0223_.08.0400c09: 。自行三解脱門佛十力。乃至自行十八
T0223_.08.0400c10: 不共法。亦教他人行十八不共法。讃歎十
T0223_.08.0400c11: 八不共法。歡喜讃歎行十八不共法。須
T0223_.08.0400c12: 菩提。若法性前後中有異者。是菩薩摩訶薩
T0223_.08.0400c13: 方便力故示法性就衆生。須
T0223_.08.0400c14: 菩提。以法性前後中無異。是故菩薩行
T0223_.08.0400c15: 若波羅蜜。爲益衆生故行菩薩道
T0223_.08.0400c16: 摩訶般若波羅蜜經卷第二十
T0223_.08.0400c17:
T0223_.08.0400c18:
T0223_.08.0400c19:
T0223_.08.0400c20: 摩訶般若波羅蜜經卷第二十
T0223_.08.0400c21:  *後秦龜茲國三藏鳩摩羅什譯 
T0223_.08.0400c22:   實際品第八十
T0223_.08.0400c23: 須菩提白佛言。世尊。若衆生畢竟不可得。菩
T0223_.08.0400c24: 薩爲誰故行般若波羅蜜。佛告須菩提。菩
T0223_.08.0400c25: 薩爲實際故行般若波羅蜜。須菩提。實際
T0223_.08.0400c26: 衆生際異者。菩薩不般若波羅蜜。須菩
T0223_.08.0400c27: 提。實際衆生際不異。以是故。菩薩摩訶薩
T0223_.08.0400c28: 利益衆生故行般若波羅蜜。復次須菩
T0223_.08.0400c29: 提。菩薩摩訶薩行般若波羅蜜時。以不壞
T0223_.08.0401a01: 實際法衆生於實際中。須菩提白佛言。
T0223_.08.0401a02: 世尊。若實際即是衆生際。菩薩則爲立實
T0223_.08.0401a03: 際於實際。世尊。若建立實際於實際。則爲
T0223_.08.0401a04: 立自性於自性。世尊。不立自性
T0223_.08.0401a05: 於自性。世尊。云何菩薩摩訶薩行般若波羅
T0223_.08.0401a06: 時。建立衆生於實際。佛告須菩提。實際
T0223_.08.0401a07: 立於實際。自性不立於自性
T0223_.08.0401a08: 須菩提。今菩薩摩訶薩行般若波羅蜜時。
T0223_.08.0401a09: 方便力故建立衆生於實際。實際亦不
T0223_.08.0401a10: 衆生際。實際衆生際無二無別。須菩提
T0223_.08.0401a11: 佛言。世尊。何等是諸菩薩摩訶薩方便力。
T0223_.08.0401a12: 是方便力。菩薩摩訶薩行般若波羅蜜
T0223_.08.0401a13: 時。建立衆生於實際亦不實際相。佛告
T0223_.08.0401a14: 須菩提。若菩薩摩訶薩行般若波羅蜜時。
T0223_.08.0401a15: 方便力故建立衆生於布施。建立已説
T0223_.08.0401a16: 布施先後際。作是言是布施前
T0223_.08.0401a17: 際空後際空中際亦空。施者亦空施報亦空
T0223_.08.0401a18: 受者亦空。諸善男子。是一切法實際中不可
T0223_.08.0401a19: 得。汝等莫布施異施者異施報異受者異
T0223_.08.0401a20: 若汝等不布施異施者異施報異受者異
T0223_.08.0401a21: 是時布施能甘露味甘露味。汝
T0223_.08.0401a22: 善男子。以是布施故。莫色莫受想行
T0223_.08.0401a23: 。何以故。是布施布施相空。施者施者空。施
T0223_.08.0401a24: 報施報空。受者受者空。空中布施不可得。施
T0223_.08.0401a25: 者不可得施報不可得受者不可得。何以故。
T0223_.08.0401a26: 是諸法畢竟自性空故。復次須菩提。菩薩摩
T0223_.08.0401a27: 訶薩行般若波羅蜜時。以方便力故教
T0223_.08.0401a28: 生持戒。語衆生言。汝善男子。除捨殺生法
T0223_.08.0401a29: 乃至除捨邪見。何以故。善男子。如汝所
T0223_.08.0401b01: 分別法是諸法無是性。汝善男子。當
T0223_.08.0401b02: 諦思惟何等是衆生而欲命。用何等物
T0223_.08.0401b03: 命。乃至邪見亦如是。須菩提。菩薩摩訶
T0223_.08.0401b04: 薩如是方便力成就衆生。是菩薩摩訶薩。
T0223_.08.0401b05: 即爲衆生布施持戒果報。是布施持戒
T0223_.08.0401b06: 果報自性空。知布施持戒果報自性空已是
T0223_.08.0401b07: 中不著。不著故心不散能生智慧。以是智
T0223_.08.0401b08: 一切結使煩惱。入無餘涅槃。是
T0223_.08.0401b09: 世俗法非第一實義。何以故。空中無
T0223_.08.0401b10: 亦無使滅者。諸法畢竟空即是涅槃。復次須
T0223_.08.0401b11: 菩提。菩薩摩訶薩。見衆生瞋恚惱心教言。
T0223_.08.0401b12: 汝善男子。來修行忍辱。作忍辱人當
T0223_.08.0401b13: 。汝所瞋者自性空。汝來善男子。如是思
T0223_.08.0401b14: 惟我於何所法中瞋。誰爲瞋者所瞋者誰。
T0223_.08.0401b15: 是法皆空是性空法無空時。是空非諸佛
T0223_.08.0401b16: 。非辟支佛聲聞。非菩薩摩訶薩作。非
T0223_.08.0401b17: 諸天鬼神・龍王・阿修羅・緊陀羅・摩睺羅伽
T0223_.08.0401b18: 四天王天乃至非他化自在天。非梵衆
T0223_.08.0401b19: 乃至非淨居天。非無邊空處乃至非有
T0223_.08.0401b20: 想非無想諸天所作。汝當是思惟瞋誰。
T0223_.08.0401b21: 誰是瞋者。何等是瞋事。是一切法性空
T0223_.08.0401b22: 性。空法無所瞋。如是須菩提。菩薩摩
T0223_.08.0401b23: 訶薩行般若波羅蜜時。以是因
T0223_.08.0401b24: 立衆生於性空。次第漸漸示教利喜。令
T0223_.08.0401b25: 阿耨多羅三藐三菩提。是世俗法非第一實
T0223_.08.0401b26: 。何以故。是性空中無得者。無
T0223_.08.0401b27: 得處。須菩提。是名實際性空法
T0223_.08.0401b28: 菩薩摩訶薩爲衆生故行是法。衆生亦不可
T0223_.08.0401b29: 得。何以故。一切法離衆生相。復次須菩提。
T0223_.08.0401c01: 菩薩摩訶薩行般若波羅蜜時。方便力故見
T0223_.08.0401c02: 衆生懈怠。教令身精進心精進。作是言。諸
T0223_.08.0401c03: 善男子。諸法性空中。無懈怠法懈怠者
T0223_.08.0401c04: 懈怠事。是一切法性皆空。無性空
T0223_.08.0401c05: 汝等生身精進心精進。爲善法故莫
T0223_.08.0401c06: 。善法者。若布施若持戒若忍辱若精進若
T0223_.08.0401c07: 禪定若智慧。若諸禪定解脱三昧。若四念處
T0223_.08.0401c08: 乃至八聖道分。若空解脱門無相無作解脱
T0223_.08.0401c09: 門乃至十八不共法莫懈怠。諸善男子。是
T0223_.08.0401c10: 一切法性空中。當知無礙相。無礙法中無
T0223_.08.0401c11: 怠者懈怠法。如是須菩提。菩薩摩訶薩
T0223_.08.0401c12: 般若波羅蜜時。教衆生性空
T0223_.08.0401c13: 二法。何以故。是性空中無二無別故。是
T0223_.08.0401c14: 無二法則無著處。復次須菩提。菩薩摩
T0223_.08.0401c15: 訶薩行性空般若波羅蜜時。教衆生
T0223_.08.0401c16: 。作是言。諸善男子。勤精進若布施若持戒
T0223_.08.0401c17: 若忍辱若精進若禪定若智慧。若禪定解脱
T0223_.08.0401c18: 三昧。若四念處乃至八聖道分。若空解脱門
T0223_.08.0401c19: 無相無作解脱門。若佛十力若四無所畏若
T0223_.08.0401c20: 四無礙智。若十八不共法若大慈大悲。是諸
T0223_.08.0401c21: 法汝等莫二相。莫不二相。何以故。是
T0223_.08.0401c22: 法性皆空是性空法。不二相。不
T0223_.08.0401c23: 不二相。如是須菩提。菩薩摩訶薩行
T0223_.08.0401c24: 般若波羅蜜。以方便力故成就衆生。成
T0223_.08.0401c25: 衆生已。次第教令須陀洹果斯陀含果阿
T0223_.08.0401c26: 那含果阿羅漢果辟支佛道菩薩位。令
T0223_.08.0401c27: 阿耨多羅三藐三菩提。復次須菩提。菩薩摩
T0223_.08.0401c28: 訶薩行般若波羅蜜時。見衆生亂心。以
T0223_.08.0401c29: 便力利益衆生故。作是言。諸善男子。當
T0223_.08.0402a01: 禪定汝莫亂想一心。何以故。
T0223_.08.0402a02: 是法性皆空性。空中無法可若亂若
T0223_.08.0402a03: 一心。汝等住是三昧。所有作業若身若口若
T0223_.08.0402a04: 意。若布施若持戒若行忍辱若勤精進
T0223_.08.0402a05: 禪定若修智慧。若行四念處乃至若行
T0223_.08.0402a06: 八聖道分。若諸解脱次第定。若行佛十
T0223_.08.0402a07: 力四無所畏四無礙智十八不共法大慈大悲
T0223_.08.0402a08: 三十二相八十隨形好。若聲聞道若辟支佛
T0223_.08.0402a09: 道若菩薩道若佛道。若須陀洹果斯陀含果
T0223_.08.0402a10: 阿那含果阿羅漢果辟支佛道。若一切種智。
T0223_.08.0402a11: 若成就衆生若淨佛國土。汝等皆當應
T0223_.08.0402a12: 性空故。如是須菩提。菩薩摩訶
T0223_.08.0402a13: 薩行般若波羅蜜方便力。爲利益衆生故。
T0223_.08.0402a14: 初發意終不懈廢。常求善法益衆生
T0223_.08.0402a15: 一佛國一佛國。供養諸佛諸佛
T0223_.08.0402a16: 法捨身受身。乃至阿耨多羅三藐三菩提
T0223_.08.0402a17: 終不忘失。是菩薩常得諸陀羅尼。諸根
T0223_.08.0402a18: 具足。所謂身根語根意根。何以故。是菩薩摩
T0223_.08.0402a19: 訶薩常修一切種智。修一切種智故一切諸
T0223_.08.0402a20: 道皆修。若聲聞道若辟支佛道若菩薩神通
T0223_.08.0402a21: 道。行神通道菩薩常利益衆生終不忘失
T0223_.08.0402a22: 是菩薩住報得神通益衆生。入生死五
T0223_.08.0402a23: 終不耗減。如是須菩提。菩薩摩訶薩行
T0223_.08.0402a24: 般若波羅蜜性空。以禪定益衆生。復
T0223_.08.0402a25: 次須菩提。菩薩摩訶薩行般若波羅蜜
T0223_.08.0402a26: 性空。以方便力故利益衆生。作是言。汝等
T0223_.08.0402a27: 諸善男子。觀一切法性空。善男子。汝等當
T0223_.08.0402a28: 諸業。若身業若口業若意業。*取甘露味
T0223_.08.0402a29: 甘露果。性空中無法退。何以故。性空
T0223_.08.0402b01: 不退亦無退者。以性空非法亦非非法。於
T0223_.08.0402b02: 無所有法中云何當退。須菩提。菩薩摩
T0223_.08.0402b03: 訶薩行般若波羅蜜時。如是教衆生常不
T0223_.08.0402b04: 懈廢。是菩薩自行十善。亦教他人行十善
T0223_.08.0402b05: 五戒八戒成就齋亦如是。自行初禪亦教
T0223_.08.0402b06: 他人初禪。乃至第四禪亦如是。常
T0223_.08.0402b07: 自行慈心亦教他人慈心。乃至捨心
T0223_.08.0402b08: 亦如是。自行無邊空處亦教他人
T0223_.08.0402b09: 邊空處。乃至非有想非無想處亦如是。自行
T0223_.08.0402b10: 四念處亦教他人四念處。乃至八聖
T0223_.08.0402b11: 道分佛十力乃至八十隨形好亦如是。自
T0223_.08.0402b12: 須陀洹果中智慧。亦不是中。亦教
T0223_.08.0402b13: 他人須陀洹果。乃至阿羅漢亦如是。
T0223_.08.0402b14: 自*於辟支佛道中智慧亦不是中
T0223_.08.0402b15: 亦教他人辟支佛道。自阿耨多羅
T0223_.08.0402b16: 三藐三菩提道。亦教他人*生阿耨多
T0223_.08.0402b17: 羅三藐三菩提道。如是須菩提。菩薩摩訶薩
T0223_.08.0402b18: 菩薩道時。方便力故終不懈廢。須菩提
T0223_.08.0402b19: 佛言。世尊。若諸法性常空。常空中衆生不
T0223_.08.0402b20: 可得。法非法亦不可得。菩薩摩訶薩云何求
T0223_.08.0402b21: 一切種智。佛告須菩提。如是如是。如汝所
T0223_.08.0402b22: 。諸法性皆空。空中衆生不可得。法非法亦
T0223_.08.0402b23: 不可得。須菩提。若一切法性不空。菩薩摩訶
T0223_.08.0402b24: 薩。不性空阿耨多羅三藐三菩提。爲
T0223_.08.0402b25: 衆生性空法。須菩提。色性空受想行識性
T0223_.08.0402b26: 空。菩薩摩訶薩。行般若波羅蜜時。説
T0223_.08.0402b27: 陰性空法。説十二入十八界性空法。説
T0223_.08.0402b28: 禪四無量心四無色定四念處乃至八聖道分
T0223_.08.0402b29: 性空法。説三解脱門八背捨九次第定佛十
T0223_.08.0402c01: 力四無所畏四無礙智十八不共法大慈大悲
T0223_.08.0402c02: 三十二相八十隨形好性空法。説須陀洹果
T0223_.08.0402c03: 斯陀含果阿那含果阿羅漢果辟支佛道一切
T0223_.08.0402c04: 種智煩惱習性空法。須菩提。若内空性
T0223_.08.0402c05: 空。外空乃至無法有法空性不空者。則
T0223_.08.0402c06: 空性。是性空不常不斷。何以故。是性空
T0223_.08.0402c07: 住處。亦無從來亦無從去。須菩
T0223_.08.0402c08: 提。是名法住相。是中無法無聚無散無
T0223_.08.0402c09: 減。無生無滅無垢無淨。是爲諸法相
T0223_.08.0402c10: 菩薩摩訶薩住是中阿耨多羅三藐三菩
T0223_.08.0402c11: 提心。不法有所發。無發無住是名
T0223_.08.0402c12: 住相。是菩薩摩訶薩行般若波羅蜜時。見
T0223_.08.0402c13: 一切法性空。不阿耨多羅三藐三菩提
T0223_.08.0402c14: 何以故。是菩薩不法能障礙。當何處
T0223_.08.0402c15: 疑。是名阿耨多羅三藐三菩提性空。不
T0223_.08.0402c16: 衆生。不我不人。不壽不
T0223_.08.0402c17: 命。乃至不知者見者。性空中色不可得。
T0223_.08.0402c18: 受想行識不可得。乃至八十隨形好不可得。
T0223_.08.0402c19: 須菩提。譬如佛化作四衆比丘比丘尼優婆
T0223_.08.0402c20: 塞優婆夷。常爲是諸衆説法千萬億劫不
T0223_.08.0402c21: 斷。佛告須菩提。是諸化衆。當須陀洹果
T0223_.08.0402c22: 斯陀含果阿那含果阿羅漢果阿耨多羅
T0223_.08.0402c23: 三藐三菩提記不。須菩提言。不也世尊。何
T0223_.08.0402c24: 以故。是諸化衆。無根本實故。一切
T0223_.08.0402c25: 諸法性空亦無根本實事。何等是衆生。得
T0223_.08.0402c26: 陀洹果乃至阿羅漢。得阿耨多羅三藐三
T0223_.08.0402c27: 菩提記。須菩提。菩薩摩訶薩亦如是。爲
T0223_.08.0402c28: 性空法。是衆生實不可得。以衆生
T0223_.08.0402c29: 顛倒故。拔衆生不顛倒。顛倒即是
T0223_.08.0403a01: 無顛倒。顛倒不顛倒雖一相。而多顛倒
T0223_.08.0403a02: 不顛倒。無顛倒處中則無我無衆生。乃至
T0223_.08.0403a03: 知者見者。無顛倒處中亦無色無受想
T0223_.08.0403a04: 行識。無十二入乃至無阿耨多羅三藐三菩
T0223_.08.0403a05: 。是名諸法性空。菩薩摩訶薩住是中
T0223_.08.0403a06: 般若波羅蜜時。於衆生相顛倒中出衆
T0223_.08.0403a07: 。所謂無衆生。有衆生相中拔出。乃至知
T0223_.08.0403a08: 者見者相中拔出。於無色色相中無受想行
T0223_.08.0403a09: 識受想行識相中。拔出衆生。十二入十八界
T0223_.08.0403a10: 乃至一切有漏法亦如是。須菩提。亦有
T0223_.08.0403a11: 無漏法。所謂四念處四正勤四如意足五根
T0223_.08.0403a12: 五力七覺分八聖道分。如是等法雖無漏法
T0223_.08.0403a13: 亦不第一義。第一義相者。無作無爲
T0223_.08.0403a14: 無生無相無説。是名第一義亦名性空
T0223_.08.0403a15: 諸佛道。是中不衆生乃至不知者
T0223_.08.0403a16: 見者。不色受想行識乃至不八十
T0223_.08.0403a17: 形好。何以故。菩薩摩訶薩。非
T0223_.08.0403a18: 阿耨多羅三藐三菩提。爲諸法實相
T0223_.08.0403a19: 性空故求阿耨多羅三藐三菩提。是性空前
T0223_.08.0403a20: 際亦是性空。後際亦是性空。中際亦是性空。
T0223_.08.0403a21: 常性空無性空。菩薩摩訶薩行是性
T0223_.08.0403a22: 空般若波羅蜜。爲衆生種種著相欲拔出
T0223_.08.0403a23: 故求道種智。求道種智時遍行一切道。若
T0223_.08.0403a24: 聲聞道若辟支佛道若菩薩道。是菩薩具
T0223_.08.0403a25: 一切道。拔出衆生於邪想著。淨佛國土已隨
T0223_.08.0403a26: 其壽命。得阿耨多羅三藐三菩提。須菩提。
T0223_.08.0403a27: 過去十方諸佛道所謂性空。未來現在十方
T0223_.08.0403a28: 諸佛道亦性空。離性空世間無道無道果
T0223_.08.0403a29: 要從親近諸佛是諸法性空。行是法
T0223_.08.0403b01: 薩婆若。須菩提白佛言。世尊。甚希有諸
T0223_.08.0403b02: 菩薩摩訶薩。有是性空法亦不性空
T0223_.08.0403b03: 。所謂色與性空異。受想行識與性空異。
T0223_.08.0403b04: 乃至阿耨多羅三藐三菩提與性空異。須菩
T0223_.08.0403b05: 提。色即是性空性空即是色。乃至阿耨多羅
T0223_.08.0403b06: 三藐三菩提。阿耨多羅三藐三菩提即是性空。
T0223_.08.0403b07: 性空即是阿耨多羅三藐三菩提。佛告須菩
T0223_.08.0403b08: 。若色與性空異。若受想行識與性空異。
T0223_.08.0403b09: 乃至阿耨多羅三藐三菩提與性空異。菩薩
T0223_.08.0403b10: 摩訶薩不一切種智。須菩提。今色不
T0223_.08.0403b11: 性空。乃至阿耨多羅三藐三菩提不
T0223_.08.0403b12: 性空。以是故。菩薩摩訶薩知一切法性空
T0223_.08.0403b13: 發意求阿耨多羅三藐三菩提。何以故。是中
T0223_.08.0403b14: 法若實若常。但凡夫著色受想行識
T0223_.08.0403b15: 凡夫取色相受想行識相。有我心
T0223_.08.0403b16: 故。受後身色受想行識是因縁
T0223_.08.0403b17: 故。不生老病死愁憂苦惱往來五道
T0223_.08.0403b18: 是事故。菩薩摩訶薩行性空波羅蜜。不
T0223_.08.0403b19: 色等諸法相若空若不空。何以故。色性空
T0223_.08.0403b20: 相不色。所謂是色是空是受想行識。乃
T0223_.08.0403b21: 至阿耨多羅三藐三菩提亦如是。譬如虚空
T0223_.08.0403b22: 虚空。内虚空不外虚空。外虚空不
T0223_.08.0403b23: 内虚空。如是須菩提。色不色空相。色
T0223_.08.0403b24: 空相不色。何以故。是二法無性能有
T0223_.08.0403b25: 所壞。所謂是空是非空。乃至阿耨多羅三藐
T0223_.08.0403b26: 三菩提亦如是。須菩提白佛言。世尊。若一
T0223_.08.0403b27: 切法空無分別。云何菩薩摩訶薩從初發意
T0223_.08.0403b28: 以來。作是願。我當阿耨多羅三藐三
T0223_.08.0403b29: 菩提。世尊。若一切法無分別。云何菩薩發心
T0223_.08.0403c01: 言。我當阿耨多羅三藐三菩提。世尊。若
T0223_.08.0403c02: 別諸法。不阿耨多羅三藐三菩提
T0223_.08.0403c03: 佛告須菩提。如是如是。若菩薩摩訶薩行
T0223_.08.0403c04: 者。無阿耨多羅三藐三菩提。若分別作
T0223_.08.0403c05: 二分者。無阿耨多羅三藐三菩提。若不二
T0223_.08.0403c06: 別諸法。則是阿耨多羅三藐三菩提。
T0223_.08.0403c07: 菩提是不二相不壞相。須菩提。是菩提不
T0223_.08.0403c08: 中行。不受想行識中行。乃至菩提亦不菩提
T0223_.08.0403c09: 中行。何以故。色即是菩提菩提即是色。不二
T0223_.08.0403c10: 不分別。乃至十八不共法亦如是。是菩提非
T0223_.08.0403c11: 取故行非捨故行。須菩提白佛言。世尊。若
T0223_.08.0403c12: 菩薩摩訶薩菩提非取故行非捨故行。菩薩
T0223_.08.0403c13: 摩訶薩菩提何處行。佛告須菩提。於汝意
T0223_.08.0403c14: 云何。如佛所化人。在何處行。若取中
T0223_.08.0403c15: 若捨中行。須菩提言。世尊。非取中行
T0223_.08.0403c16: 中行。佛言。菩薩摩訶薩菩提亦如是。非
T0223_.08.0403c17: 中行捨中行。須菩提。於汝意云何。阿羅
T0223_.08.0403c18: 漢夢中菩提何處行。若取中行若捨中行不。
T0223_.08.0403c19: 不也世尊。非取中行捨中行世尊。阿
T0223_.08.0403c20: 羅漢畢竟不眠。云何夢中菩提若取中行若
T0223_.08.0403c21: 捨中行。須菩提。菩薩摩訶薩阿耨多羅三藐
T0223_.08.0403c22: 三菩提亦如是。非取中行捨中行。所謂
T0223_.08.0403c23: 色中行乃至一切種智中行。世尊。將菩薩
T0223_.08.0403c24: 摩訶薩不十地。不六波羅蜜。不
T0223_.08.0403c25: 三十七助道法。不十四空。不諸禪定
T0223_.08.0403c26: 解脱三昧。不佛十力乃至八十隨形好。
T0223_.08.0403c27: 五神通。淨佛國土就衆生。得阿耨多
T0223_.08.0403c28: 羅三藐三菩提。佛告須菩提。如是如是如
T0223_.08.0403c29: 所言。今菩薩菩提處行。若不
T0223_.08.0404a01: 十地六波羅蜜四禪四無量心四無色定四念
T0223_.08.0404a02: 處。乃至八聖道分空無相無作。佛十力乃
T0223_.08.0404a03: 至八十隨形好。常捨行不誑法不錯謬法
T0223_.08.0404a04: 足是諸法。終不阿耨多羅三藐三
T0223_.08.0404a05: 菩提。是菩薩摩訶薩住色相中。住受想行識
T0223_.08.0404a06: 相中。乃至住阿耨多羅三藐三菩提相中。能
T0223_.08.0404a07: 足十地。乃至得阿耨多羅三藐三菩提。是
T0223_.08.0404a08: 相常寂滅。無法能増能減能生能滅能垢
T0223_.08.0404a09: 能淨能得道能得果。世諦法故。菩薩摩訶薩
T0223_.08.0404a10: 阿耨多羅三藐三菩提。非第一實義。何以
T0223_.08.0404a11: 故。第一義中無色乃至無阿耨多羅三
T0223_.08.0404a12: 藐三菩提。亦無阿耨多羅三藐三菩提
T0223_.08.0404a13: 。是一切法皆以世諦故説。非第一義
T0223_.08.0404a14: 須菩提。菩薩摩訶薩。從初發意*以來。行
T0223_.08.0404a15: 阿耨多羅三藐三菩提。菩提亦不増衆生亦
T0223_.08.0404a16: 減。菩薩亦増減。須菩提。意云何。
T0223_.08.0404a17: 若人初得道時。住無間三昧無漏根成
T0223_.08.0404a18: 若須陀洹果若斯陀含果若阿那含果若
T0223_.08.0404a19: 阿羅漢果。汝爾時有若夢若心若道若
T0223_.08.0404a20: 道果不。須菩提言。世尊不得也。佛言須菩
T0223_.08.0404a21: 提。云何當阿羅漢道。世尊世
T0223_.08.0404a22: 法故分別名阿羅漢道。佛言。如是如是。須
T0223_.08.0404a23: 菩提。世諦故説名菩薩。説名色受想行識
T0223_.08.0404a24: 乃至一切種智。是菩提中無法可若増若
T0223_.08.0404a25: 。以諸法性空故。諸法性空尚不可得。何
T0223_.08.0404a26: 況得初地心乃至十地心六波羅蜜三十七
T0223_.08.0404a27: 助道法空三昧無相無作三昧。乃至一切佛
T0223_.08.0404a28: 法當所得是處。如是須菩提。菩薩
T0223_.08.0404a29: 摩訶薩行阿耨多羅三藐三菩提。得阿耨多
T0223_.08.0404b01: 羅三藐三菩提利益衆生
T0223_.08.0404b02: *摩訶般若波羅蜜經具足品第八十一丹照
明品
T0223_.08.0404b03: 須菩提白佛言。世尊。若菩薩摩訶薩行六波
T0223_.08.0404b04: 羅蜜十八空三十七助道法。佛十力四無所
T0223_.08.0404b05: 畏四無礙智十八不共法。不足菩薩道
T0223_.08.0404b06: 阿耨多羅三藐三菩提。世尊。菩薩摩
T0223_.08.0404b07: 訶薩。當云何具足菩薩道。能得阿耨多羅
T0223_.08.0404b08: 三藐三菩提。佛告須菩提。若菩薩摩訶薩行
T0223_.08.0404b09: 般若波羅蜜時。以方便力故行那波羅
T0223_.08.0404b10: 。不施不施者受者。亦不
T0223_.08.0404b11: 離是法行檀*那波羅蜜。是則照明菩薩道
T0223_.08.0404b12: 是須菩提。菩薩以方便力故具足菩薩
T0223_.08.0404b13: 。具足已能得阿耨多羅三藐三菩提。持戒
T0223_.08.0404b14: 忍辱精進禪定智慧。乃至十八不共法亦如
T0223_.08.0404b15: 是。舍利弗白佛言。世尊。云何菩薩摩訶薩
T0223_.08.0404b16: 般若波羅蜜。佛告舍利弗。若菩薩摩訶薩
T0223_.08.0404b17: 般若波羅蜜。以方便力故。不色不
T0223_.08.0404b18: 色。何以故。是色性無故不壞不隨。乃至受
T0223_.08.0404b19: 想行識亦如是。舍利弗。菩薩摩訶薩行般若
T0223_.08.0404b20: 波羅蜜。以方便力故檀*那波羅蜜不壞不
T0223_.08.0404b21: 隨。何以故。檀*那波羅蜜性無故。乃至十八
T0223_.08.0404b22: 不共法亦如是。舍利弗白佛言。世尊。若諸
T0223_.08.0404b23: 法無自性可壞可隨者。云何菩薩摩訶薩。
T0223_.08.0404b24: 能習般若波羅蜜諸菩薩摩訶薩所學處。何
T0223_.08.0404b25: 以故。菩薩摩訶薩不般若波羅蜜。不
T0223_.08.0404b26: 阿耨多羅三藐三菩提。佛告舍利弗。如
T0223_.08.0404b27: 汝所言。菩薩不般若波羅蜜。不
T0223_.08.0404b28: 耨多羅三藐三菩提。不方便力故可得。
T0223_.08.0404b29: 舍利弗。若菩薩摩訶薩行般若波羅蜜。若有
T0223_.08.0404c01: 一法性可得應當取。若不得何所取。
T0223_.08.0404c02: 所謂此是般若波羅蜜。是禪*那波羅蜜。是
T0223_.08.0404c03: 毘梨耶波羅蜜。是羼提波羅蜜尸羅波羅蜜
T0223_.08.0404c04: 檀*那波羅蜜。是色受想行識乃至是阿耨多
T0223_.08.0404c05: 羅三藐三菩提。舍利弗。是般若波羅蜜不可
T0223_.08.0404c06: 取相。乃至一切諸佛法不可取相。舍利弗。是
T0223_.08.0404c07: 不取般若波羅蜜乃至佛法。是菩薩摩訶
T0223_.08.0404c08: 薩所學。菩薩摩訶薩於是中學時。學相
T0223_.08.0404c09: 亦不可得。何況般若波羅蜜。佛法菩薩法辟
T0223_.08.0404c10: 支佛法聲聞法凡夫人法。何以故。舍利弗。
T0223_.08.0404c11: 諸法無一法有性。如是無性諸法。何等是
T0223_.08.0404c12: 凡夫人須陀洹斯陀含阿那含阿羅漢辟支佛
T0223_.08.0404c13: 菩薩佛。若無是諸賢聖云何有法。
T0223_.08.0404c14: 故分別説是凡夫人須陀洹斯陀含阿那
T0223_.08.0404c15: 含阿羅漢辟支佛菩薩佛。舍利弗白佛言。世
T0223_.08.0404c16: 尊。若諸法無性無實無根本。云何知是凡夫
T0223_.08.0404c17: 人乃至是佛。佛告舍利弗。凡夫人所著處。色
T0223_.08.0404c18: 性有實不。不也世尊。但以顛倒心故。
T0223_.08.0404c19: 受想行識乃至十八不共法亦如是。舍利弗。
T0223_.08.0404c20: 菩薩摩訶薩。行般若波羅蜜時。以方便力
T0223_.08.0404c21: 故。見諸法無性無根本故。能發阿耨多羅
T0223_.08.0404c22: 三藐三菩提心。舍利弗白佛言。世尊。云何
T0223_.08.0404c23: 菩薩摩訶薩行般若波羅蜜時。以方便力
T0223_.08.0404c24: 故。見諸法無性無根本故。能發阿耨多羅
T0223_.08.0404c25: 三藐三菩提心。佛告舍利弗。菩薩摩訶薩行
T0223_.08.0404c26: 般若波羅蜜時。不諸法根本住中退沒
T0223_.08.0404c27: 懈怠心。舍利弗。今諸法根本。實無我無
T0223_.08.0404c28: 所有性常空。但顛倒愚癡故衆生著陰入界
T0223_.08.0404c29: 是菩薩摩訶薩見諸法無所有性常空自相
T0223_.08.0405a01: 時。行般若波羅蜜自立。如幻師爲
T0223_.08.0405a02: 説法。慳者爲説布施法。破戒者爲説
T0223_.08.0405a03: 戒法。瞋者爲説忍辱法。懈怠者爲説精進
T0223_.08.0405a04: 。亂者爲説禪定法。愚癡者爲説智慧法
T0223_.08.0405a05: 衆生住布施乃至智慧。然後爲説聖法
T0223_.08.0405a06: 能出苦。用是法故得須陀洹果。乃至得
T0223_.08.0405a07: 羅漢果辟支佛道乃至阿耨多羅三藐三菩提
T0223_.08.0405a08: 舍利弗白佛言。世尊。菩薩摩訶薩得
T0223_.08.0405a09: 衆生無所有。教令布施持戒乃至智慧。然後
T0223_.08.0405a10: 爲説聖法能出苦。以是法故得須陀洹果
T0223_.08.0405a11: 乃至阿耨多羅三藐三菩提。佛告舍利弗。菩
T0223_.08.0405a12: 薩摩訶薩。行般若波羅蜜時。無有所
T0223_.08.0405a13: 得過罪。何以故。舍利弗。是菩薩摩訶薩行
T0223_.08.0405a14: 若波羅蜜時不衆生。但空法相續故。名
T0223_.08.0405a15: 衆生。舍利弗。菩薩摩訶薩二諦中。爲
T0223_.08.0405a16: 衆生法世諦第一義諦。舍利弗。二諦中
T0223_.08.0405a17: 衆生雖不可得。菩薩摩訶薩行般若波羅蜜
T0223_.08.0405a18: 方便力故。爲衆生説法。衆生聞是法
T0223_.08.0405a19: 世吾我尚不可得。何況當得。阿耨多羅三藐
T0223_.08.0405a20: 三菩提者及所用法。如是舍利弗。菩薩摩
T0223_.08.0405a21: 訶薩行般若波羅蜜時。以方便力故爲
T0223_.08.0405a22: 説法。舍利弗白佛言。世尊。是菩薩摩訶
T0223_.08.0405a23: 薩心曠大無法可若一相若異相若別
T0223_.08.0405a24: 。而能如是大誓莊嚴。用是莊嚴故。不
T0223_.08.0405a25: 欲界色界。不無色界。不
T0223_.08.0405a26: 爲性無爲性。而於三界中脱衆生
T0223_.08.0405a27: 亦不衆生。何以故。衆生不縛不解。衆生
T0223_.08.0405a28: 不縛不解故無垢無淨。無垢無淨故無
T0223_.08.0405a29: 五道。無分別*五道故無業無煩惱無業
T0223_.08.0405b01: 無煩惱故亦不果報。以是果報故生
T0223_.08.0405b02: 三界中。佛告舍利弗。如是如是。如汝所言
T0223_.08.0405b03: 若衆生先有後無。諸佛菩薩則有過罪。諸
T0223_.08.0405b04: 法*五道生死亦如是。若先有後無。諸佛菩
T0223_.08.0405b05: 薩則有過罪。舍利弗。今有佛無佛。諸法相
T0223_.08.0405b06: 常住不異。是法相中。尚無我無衆生
T0223_.08.0405b07: 乃至無知者見者。何況當色受想
T0223_.08.0405b08: 行識。若無是法。云何當*五道往來拔出
T0223_.08.0405b09: 衆生處。舍利弗。是諸法性常空。以是故。
T0223_.08.0405b10: 諸菩薩摩訶薩從過去佛是法相。發
T0223_.08.0405b11: 耨多羅三藐三菩提意。是中無法我當
T0223_.08.0405b12: 亦無衆生定著處法不出。但以衆生
T0223_.08.0405b13: 顛倒故著。以是故。菩薩摩訶薩發大*誓莊
T0223_.08.0405b14: 。常不退阿耨多羅三藐三菩提。是菩薩
T0223_.08.0405b15: 我當阿耨多羅三藐三菩提。我
T0223_.08.0405b16: 必當阿耨多羅三藐三菩提。得阿耨多羅
T0223_.08.0405b17: 三藐三菩提已。用實法益衆生
T0223_.08.0405b18: 。舍利弗。譬如幻師作百千萬億人。與
T0223_.08.0405b19: 種種飮食飽滿。歡喜唱言我得。於
T0223_.08.0405b20: 汝意云何。是中有人食飮飽滿不。不也世
T0223_.08.0405b21: 尊。佛言如是。舍利弗。菩薩摩訶薩從初發
T0223_.08.0405b22: *以來。行六波羅蜜四禪四無量心四無
T0223_.08.0405b23: 色定四念處乃至八聖道分十四空三解脱門
T0223_.08.0405b24: 背捨九次第定。佛十力乃至十八不共法
T0223_.08.0405b25: 足菩薩道就衆生佛國土。無衆生
T0223_.08.0405b26: 法可度。須菩提白佛言。世尊。何等是菩薩
T0223_.08.0405b27: 摩訶薩道。菩薩行是道能成就衆生
T0223_.08.0405b28: 國土。佛告須菩提。菩薩摩訶薩。從初發意
T0223_.08.0405b29: *以來。行檀*那波羅蜜。行羅羼提毘梨
T0223_.08.0405c01: 耶禪那般若波羅蜜。乃至行十八不共法
T0223_.08.0405c02: 就衆生佛國土。須菩提白佛言。世尊。
T0223_.08.0405c03: 云何菩薩摩訶薩。行檀那波羅蜜就衆
T0223_.08.0405c04: 。佛告須菩提。有菩薩摩訶薩。行檀*那波
T0223_.08.0405c05: 羅蜜時。自布施亦教衆生布施。作是言
T0223_.08.0405c06: 善男子。汝等莫布施。汝著布施故當
T0223_.08.0405c07: 身。身故多受衆苦。諸善男子。諸法相
T0223_.08.0405c08: 中無所施施者受者。是三法性皆空
T0223_.08.0405c09: 是性空法不可取。不可取相是性空。如是須
T0223_.08.0405c10: 菩提。菩薩摩訶薩行檀那波羅蜜時。布
T0223_.08.0405c11: 衆生。是中不布施施者
T0223_.08.0405c12: 。何以故。無所得波羅蜜是名爲檀*那波
T0223_.08.0405c13: 羅蜜。是菩薩不是三法故。能教衆生
T0223_.08.0405c14: 須陀洹果。乃至令阿羅漢果辟支佛道
T0223_.08.0405c15: 阿耨多羅三藐三菩提。如是須菩提。菩薩摩
T0223_.08.0405c16: 訶薩行檀*那波羅蜜時成就衆生。是菩薩
T0223_.08.0405c17: 自行布施亦教他人布施。讃歎布施
T0223_.08.0405c18: 。歡喜讃歎行布施。是菩薩如是布施
T0223_.08.0405c19: 已。生刹利大姓婆羅門大姓居士大家。若作
T0223_.08.0405c20: 小王若轉輪聖王。是時以四事取衆生
T0223_.08.0405c21: 何等四。布施愛語利行同事。是四事攝取衆
T0223_.08.0405c22: 已。衆生漸漸住於戒四禪四無量心四無
T0223_.08.0405c23: 色定四念處八聖道分空無相無作三昧。得
T0223_.08.0405c24: 正位中。得須陀洹果。乃至得阿羅漢果
T0223_.08.0405c25: 若得辟支佛道。若教令阿耨多羅三藐
T0223_.08.0405c26: 三菩提。作是言。諸善男子。汝等當
T0223_.08.0405c27: 耨多羅三藐三菩提。是阿耨多羅三藐三
T0223_.08.0405c28: 菩提易耳。何以故。無定法衆生所著
T0223_.08.0405c29: 。但顛倒故衆生著處。是故汝等自離
T0223_.08.0406a01: 亦當他離生死。汝等當發心能自利
T0223_.08.0406a02: 亦當益他人。須菩提。菩薩摩訶
T0223_.08.0406a03: 薩應是行檀*那波羅蜜。是行檀*那波
T0223_.08.0406a04: 羅蜜因縁故。從初發意*以來終不
T0223_.08.0406a05: 。常作轉輪聖王。何以故。隨其所種
T0223_.08.0406a06: 果報。是菩薩作轉輪聖王時。見乞者
T0223_.08.0406a07: 是念我爲餘事故受轉輪聖王果。但
T0223_.08.0406a08: 益一切衆生故。是時作是言。此是汝
T0223_.08.0406a09: 物汝自取之。莫所難我無惜。我爲
T0223_.08.0406a10: 衆生故受生死。憐愍汝等故具足大悲。行
T0223_.08.0406a11: 是大悲益衆生。亦不實定衆生相
T0223_.08.0406a12: 假名故。可是衆生。是名字亦空
T0223_.08.0406a13: 響聲實不可説相。須菩提。菩薩摩訶薩
T0223_.08.0406a14: 是行檀*那波羅蜜。於衆生中
T0223_.08.0406a15: 惜。乃至不自身肌肉何況外物。以是法
T0223_.08.0406a16: 故能出衆生生死。何等是法。所謂檀*那波
T0223_.08.0406a17: 羅蜜尸羅波羅蜜羼提波羅蜜毘梨耶波羅蜜
T0223_.08.0406a18: 禪*那波羅蜜般若波羅蜜乃至十八不共法。
T0223_.08.0406a19: 衆生從生死中得脱。復次須菩提。菩薩
T0223_.08.0406a20: 摩訶薩住檀*那波羅蜜中。布施已作是言
T0223_.08.0406a21: 諸善男子。汝等持戒來。我當供給汝等令
T0223_.08.0406a22: 乏短。衣食臥具乃至資生所須。盡當
T0223_.08.0406a23: 汝。汝等乏少故破戒。我當汝所須
T0223_.08.0406a24: 乏。若飮食乃至七寶。汝等住是戒律
T0223_.08.0406a25: 儀中漸漸當苦。於三乘而得
T0223_.08.0406a26: 。若聲聞乘辟支佛乘佛乘。復次須菩提。
T0223_.08.0406a27: 菩薩摩訶薩住檀*那波羅蜜中若見衆生
T0223_.08.0406a28: 瞋惱。作是言。諸善男子。汝等以因縁
T0223_.08.0406a29: 故瞋惱。我當汝所須。汝等所欲從我取
T0223_.08.0406b01: 之。悉當汝令乏。若飮食衣服乃
T0223_.08.0406b02: 至資生所須。是菩薩住檀*那波羅蜜中
T0223_.08.0406b03: 衆生忍辱。作是言。一切法中無堅實。汝
T0223_.08.0406b04: 等所瞋是因縁亦空無堅實。皆從虚妄憶
T0223_.08.0406b05: 生。汝以無根本瞋恚心。惡口罵詈
T0223_.08.0406b06: 刀杖相加以至命。汝等莫是虚妄法
T0223_.08.0406b07: 瞋。故墮地獄畜生餓鬼中及餘惡道
T0223_.08.0406b08: 無量苦。汝等莫是虚妄無實諸法故而
T0223_.08.0406b09: 罪業。以是罪業故尚不人身。何況得
T0223_.08.0406b10: 佛世。諸人佛世難値人身難得。汝等莫
T0223_.08.0406b11: 好時。若失好時則不救。是菩薩摩
T0223_.08.0406b12: 訶薩如是教化衆生。自行忍辱亦教他人
T0223_.08.0406b13: 忍辱。讃歎忍辱法喜讃歎行忍辱
T0223_.08.0406b14: 。是菩薩衆生住忍辱中。漸以三乘
T0223_.08.0406b15: 衆苦。如是須菩提。菩薩摩訶薩住檀*那
T0223_.08.0406b16: 波羅蜜。令衆生住忍辱。須菩提。云何菩薩
T0223_.08.0406b17: 摩訶薩住檀*那波羅蜜。令衆生精進。須菩
T0223_.08.0406b18: 提。菩薩見衆生懈怠是言。汝等何以懈
T0223_.08.0406b19: 怠。衆生言因縁少故。是菩薩行檀*那波羅
T0223_.08.0406b20: 時語諸人言。我當汝因縁具足。若布
T0223_.08.0406b21: 施若持戒若忍辱。如是等因縁故令汝具
T0223_.08.0406b22: 。是衆生得菩薩利益因縁故。身精進口
T0223_.08.0406b23: 精進心精進。身精進口精進心精進故。一切
T0223_.08.0406b24: 善法具足修聖無漏法。修聖無漏法故當
T0223_.08.0406b25: 須陀洹果乃至阿羅漢果辟支佛道。若得
T0223_.08.0406b26: 阿耨多羅三藐三菩提。如是須菩提。菩薩摩
T0223_.08.0406b27: 訶薩行檀*那波羅蜜時。住精進波羅蜜
T0223_.08.0406b28: 取衆生。須菩提。云何菩薩摩訶薩行檀*那
T0223_.08.0406b29: 波羅蜜時。教化衆生禪*那波羅蜜
T0223_.08.0406c01: 佛告須菩提言。菩薩見衆生亂心
T0223_.08.0406c02: 。汝等可禪定。衆生言。我等因縁不
T0223_.08.0406c03: 具足故。菩薩言。我當汝等因縁。以
T0223_.08.0406c04: 是因縁故令汝心不覺觀心不馳散
T0223_.08.0406c05: 生以是因縁故。斷覺觀初禪二禪三禪
T0223_.08.0406c06: 四禪。行慈悲喜捨心。衆生以是禪無量心因
T0223_.08.0406c07: 故。能修四念處乃至八聖道分。修三十
T0223_.08.0406c08: 七助道法時。漸入三乘般涅槃終不
T0223_.08.0406c09: 道。如是須菩提。菩薩摩訶薩行檀*那波羅
T0223_.08.0406c10: 時。以檀*那波羅蜜取衆生
T0223_.08.0406c11: *那波羅蜜。須菩提。云何菩薩摩訶薩行
T0223_.08.0406c12: *那波羅蜜。以般若波羅蜜取衆生。須菩
T0223_.08.0406c13: 提。菩薩見衆生愚癡無智慧是言。汝
T0223_.08.0406c14: 等何以故不智慧。衆生言因縁未
T0223_.08.0406c15: 故。菩薩住檀*那波羅蜜中。作是言。汝等
T0223_.08.0406c16: 所須得智慧具*足我取之。所謂布施持
T0223_.08.0406c17: 戒忍辱精進入禪定。是因縁具足已。汝等
T0223_.08.0406c18: 是思惟。思惟般若波羅蜜時有法可
T0223_.08.0406c19: 不。若我若衆生若壽命乃至知者見者可
T0223_.08.0406c20: 不若色受想行識若欲界色界無色界。若六
T0223_.08.0406c21: 波羅蜜若三十七助道法。若須陀洹果若斯
T0223_.08.0406c22: 陀含阿那含阿羅漢果辟支佛道。若阿耨多
T0223_.08.0406c23: 羅三藐三菩提可得不。是衆生如是思惟時。
T0223_.08.0406c24: 般若波羅蜜中法可得可著處。若
T0223_.08.0406c25: 諸法是時不法有生有滅有垢有
T0223_.08.0406c26: 。不別是地獄是畜生是餓鬼是阿修羅
T0223_.08.0406c27: 衆是天是人。是持戒是破戒。是須陀洹是斯
T0223_.08.0406c28: 陀含是阿那含是阿羅漢是辟支佛是佛。如
T0223_.08.0406c29: 是須菩提。菩薩摩訶薩行檀*那波羅蜜時。
T0223_.08.0407a01: 般若波羅蜜取衆生。須菩提。云何菩
T0223_.08.0407a02: 薩摩訶薩住檀*那波羅蜜中。以尸羅波羅
T0223_.08.0407a03: 蜜羼提波羅蜜毘梨耶波羅蜜禪*那波羅蜜
T0223_.08.0407a04: 般若波羅蜜乃至三十七助道法取衆生
T0223_.08.0407a05: 須菩提。菩薩摩訶薩住檀*那波羅蜜中
T0223_.08.0407a06: 供養具益衆生。以是利益因縁故。衆生
T0223_.08.0407a07: 能修四念處四正勤四如意足五根五力七
T0223_.08.0407a08: 覺分八聖道分。衆生行是三十七助道法
T0223_.08.0407a09: 生死中解脱。如是須菩提。菩薩摩訶薩
T0223_.08.0407a10: 無漏聖法取衆生。復次須菩提。菩薩
T0223_.08.0407a11: 摩訶薩教化衆生時。如是言。諸善男子汝
T0223_.08.0407a12: 等從我取所須物。若飮食衣服臥具香華。
T0223_.08.0407a13: 乃至七寶等種種資生所須汝是攝
T0223_.08.0407a14: 取衆生。汝等長夜利益安樂莫是念。是
T0223_.08.0407a15: 物非我所有。我長夜爲衆生故集此諸物
T0223_.08.0407a16: 汝等當是物己物異。教化衆生
T0223_.08.0407a17: 布施持戒忍辱精進禪定智慧。乃至令
T0223_.08.0407a18: 三十七助道法佛十力乃至十八不共法
T0223_.08.0407a19: 亦令諸無漏。所謂須陀洹果乃至阿
T0223_.08.0407a20: 羅漢果辟支佛道阿耨多羅三藐三菩提。如
T0223_.08.0407a21: 是須菩提。菩薩摩訶薩行檀*那波羅蜜時。
T0223_.08.0407a22: 是教化衆生三惡道及一切
T0223_.08.0407a23: 生死往來。復次須菩提。菩薩摩訶薩住
T0223_.08.0407a24: 尸羅波羅蜜。教化衆生。衆生汝等
T0223_.08.0407a25: 何因縁故破戒。我當汝作具足因縁
T0223_.08.0407a26: 若布施乃至智慧。及種種資生所須。是菩薩
T0223_.08.0407a27: 摩訶薩住尸羅波羅蜜。利益衆生
T0223_.08.0407a28: 離十不善道。是諸衆生持諸戒不破戒
T0223_.08.0407a29: 不缺戒不濁戒不雜戒不取戒。漸以三乘
T0223_.08.0407b01: 苦。尸羅波羅蜜爲首。如檀那波羅蜜
T0223_.08.0407b02: 。餘四波羅蜜亦如
T0223_.08.0407b03: 摩訶般若波羅蜜經卷第二十*五
T0223_.08.0407b04:
T0223_.08.0407b05:
T0223_.08.0407b06:
T0223_.08.0407b07: 摩訶般若波羅蜜經卷第二十
T0223_.08.0407b08:  *後秦龜茲國三藏鳩摩羅什譯 
T0223_.08.0407b09:   淨土品第八十二丹本淨
佛國品
T0223_.08.0407b10: 爾時須菩提作是念。何等是菩薩摩訶薩道。
T0223_.08.0407b11: 菩薩住是道能作是大誓莊嚴。佛知
T0223_.08.0407b12: 菩提心所念。告須菩提。六波羅蜜是菩薩摩
T0223_.08.0407b13: 訶薩道。三十七助道法是菩薩摩訶薩道。十
T0223_.08.0407b14: 八空是菩薩摩訶薩道。八解脱九次第定是
T0223_.08.0407b15: 菩薩摩訶薩道。佛十力乃至十八不共法是
T0223_.08.0407b16: 菩薩摩訶薩道。一切法亦是菩薩摩訶薩道。
T0223_.08.0407b17: 須菩提。於汝意云何。頗有法菩薩所學。
T0223_.08.0407b18: 能得阿耨多羅三藐三菩提不。須菩提。無
T0223_.08.0407b19: 法菩薩所學者。何以故。若菩薩
T0223_.08.0407b20: 一切法。不一切種智。須菩提白
T0223_.08.0407b21: 佛言。世尊。若一切法空。云何言菩薩學
T0223_.08.0407b22: 切法。將世尊無戲論中作戲論耶。所謂
T0223_.08.0407b23: 法是非法。是世間法是出世間法。是有
T0223_.08.0407b24: 漏是無漏。是有爲是無爲。是凡夫人法是阿
T0223_.08.0407b25: 羅漢法。是辟支佛法是佛法。佛告須菩提。如
T0223_.08.0407b26: 是如是。一切法實空。須菩提。若一切法不
T0223_.08.0407b27: 者。菩薩摩訶薩不阿耨多羅三藐三菩
T0223_.08.0407b28: 。須菩提。今一切法實空故。菩薩摩訶薩能
T0223_.08.0407b29: 阿耨多羅三藐三菩提。須菩提。如汝所
T0223_.08.0407c01: 。若一切法空。佛於無戲論中
T0223_.08.0407c02: 戲論。分別此彼是世間法是出世間法乃
T0223_.08.0407c03: 至是佛法。須菩提。若世間衆生知一切法
T0223_.08.0407c04: 。菩薩摩訶薩。不一切法一切種智
T0223_.08.0407c05: 須菩提。今衆生實不一切法空。以是故。
T0223_.08.0407c06: 菩薩摩訶薩得阿耨多羅三藐三菩提已分
T0223_.08.0407c07: 別諸法衆生説。須菩提。於是菩薩道
T0223_.08.0407c08: 以來應是思惟。一切諸法中定性不
T0223_.08.0407c09: 可得。但從和合因縁法故有名字諸法
T0223_.08.0407c10: 我當惟諸法實性無所著。若六波羅蜜性
T0223_.08.0407c11: 若三十七助道法。若須陀洹果乃至阿羅漢
T0223_.08.0407c12: 果若辟支佛道若阿耨多羅三藐三菩提。何
T0223_.08.0407c13: 以故。一切法一切法性空。空不空。空亦
T0223_.08.0407c14: 不可得。何況空中有著。須菩提。菩薩摩訶薩
T0223_.08.0407c15: 是思惟。不一切法而學一切法。住
T0223_.08.0407c16: 是學中衆生心行。是衆生心在何處行。
T0223_.08.0407c17: 衆生虚妄不實中行。是時菩薩作是念
T0223_.08.0407c18: 是衆生著不實虚妄法度耳。是時菩薩
T0223_.08.0407c19: 摩訶薩住般若波羅蜜中。以方便力故如
T0223_.08.0407c20: 是教衆生言。汝諸衆生當布施
T0223_.08.0407c21: 饒財。亦莫布施果而自貢高。何以
T0223_.08.0407c22: 故。是中無堅實法。持戒忍辱精進禪定智
T0223_.08.0407c23: 慧亦如是。諸衆生行是法。可須陀洹果
T0223_.08.0407c24: 乃至阿羅漢果辟支佛道佛道。莫
T0223_.08.0407c25: 。如是教化是名菩薩道。於諸法
T0223_.08.0407c26: 所著故。何以故。一切法無著相。以性無
T0223_.08.0407c27: 故性空故。須菩提。是菩薩摩訶薩如是行
T0223_.08.0407c28: 菩薩道時無住。是菩薩用不住法故。行
T0223_.08.0407c29: 檀那波羅蜜亦不是中。行尸羅波羅蜜
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