INBUDS
摩訶般若鈔經 (No. 0226_ 曇摩蜱譯 竺佛念譯 ) in Vol. 08
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T0226_.08.0508b16: No.226[Nos.220(4or5),224,225,227,
T0226_.08.0508b17: 228,eg.229]
T0226_.08.0508b19: 秦天竺沙門曇摩蜱共竺佛念譯
T0226_.08.0508b20: 道行品第一
T0226_.08.0508b21: 聞如是。一時佛在羅閲祇耆闍崛山中。與千
T0226_.08.0508b22: 二百五十比丘倶。皆是羅漢於生死以盡。垢
T0226_.08.0508b23: 濁＊以索所語如言。已脱於心度於智慧。其聖
T0226_.08.0508b24: 已了皆悉上士。所作已辦離於重擔。是即自
T0226_.08.0508b25: 從所有已盡。其智已脱心即從計。除賢者阿
T0226_.08.0508b26: 難。佛告須菩提。今日樂不。爲諸菩薩説般若
T0226_.08.0508b27: 波羅蜜。菩薩當從是學成。舍利弗心念。今
T0226_.08.0508b28: 須菩提爲諸菩薩説般若波羅蜜。自用力説
T0226_.08.0508b29: 耶。持佛威神説乎。須菩提。知舍利弗心所念
T0226_.08.0508c01: 便語舍利弗敢佛弟子所説法所成法皆承佛
T0226_.08.0508c02: 威神。何以故。佛所説法法中所學皆有證以
T0226_.08.0508c03: 知便能有所成。展轉能相成教。於諸法隨其
T0226_.08.0508c04: 教。所以者何。怛薩阿竭所説無有異。若有仁
T0226_.08.0508c05: 善欲學是法於中終不諍。須菩提白佛言。使
T0226_.08.0508c06: 我爲諸菩薩諸般若波羅蜜。菩薩當從中成
T0226_.08.0508c07: 菩薩。菩薩有字爲在何法而字。菩薩亦不見
T0226_.08.0508c08: 法有法字。菩薩亦不見。菩薩亦不能得。亦不
T0226_.08.0508c09: 見般若波羅蜜。亦不能得亦不見。菩薩亦不
T0226_.08.0508c10: 能得。亦不見。般若波羅蜜亦不能得。何所有
T0226_.08.0508c11: 菩薩當爲説般若波羅蜜。説是時菩薩聞之。
T0226_.08.0508c12: 心不懈不怯不恐不難不畏。是故菩薩摩訶
T0226_.08.0508c13: 薩。以應般若波羅蜜。菩薩摩訶薩。當作是學
T0226_.08.0508c14: 般若波羅蜜。當念作是住是爲學。須菩提白
T0226_.08.0508c15: 佛。菩薩摩訶薩行般若波羅蜜當作是學。學
T0226_.08.0508c16: 其心不當自念我是菩薩。何以故。心無心心
T0226_.08.0508c17: 者淨。舍利弗謂須菩提。云何有心心無心。須
T0226_.08.0508c18: 菩提語舍利弗。心亦不有亦不無。亦不能得
T0226_.08.0508c19: 亦不能知處。舍利弗謂須菩提。何等心亦不
T0226_.08.0508c20: 有心不無。心亦不能得。亦不能知處者。須菩
T0226_.08.0508c21: 提言。從對雖有心。心無心。如是心亦不知者。
T0226_.08.0508c22: 亦無造者。以是亦不有有心。亦不無無心。舍
T0226_.08.0508c23: 利弗言。善哉善哉。須菩提。爲佛所擧作所擧
T0226_.08.0508c24: 者不妄空身。空身慧所説最第一。從是中菩
T0226_.08.0508c25: 薩摩訶薩。署得阿惟越致擧名。終不復失般
T0226_.08.0508c26: 若波羅蜜。菩薩摩訶薩以應中住。欲學聲聞
T0226_.08.0508c27: 道地。當聞般若波羅蜜。當學當持當守。欲學
T0226_.08.0508c28: 辟支佛道地。當聞般若波羅蜜。當學當持當
T0226_.08.0508c29: 守。欲學菩薩道地。當聞般若波羅蜜。當學當
T0226_.08.0509a01: 持當守。所以者何。般若波羅蜜法甚廣大故。
T0226_.08.0509a02: 菩薩摩訶薩所學。須菩提白佛。我熟念菩薩
T0226_.08.0509a03: 心不可得。亦不知處。亦不可見而可得。亦不
T0226_.08.0509a04: 能及説何所是菩薩摩訶薩般若波羅蜜亦不
T0226_.08.0509a05: 能逮説菩薩字字處無有處。如是字處無所
T0226_.08.0509a06: 止無所住。作是説者。菩薩聞之。心不懈不惓
T0226_.08.0509a07: 不恐不難不畏。以應阿惟越致。其畏無所住。
T0226_.08.0509a08: 住以如是住。悉了知不復還。須菩提白佛。菩
T0226_.08.0509a09: 薩摩訶薩。行般若波羅蜜。色中不當住痛痒
T0226_.08.0509a10: 思想生死識。不當於中住想色住爲行生死
T0226_.08.0509a11: 識想痛痒思想生死。識住爲行生死識。不當
T0226_.08.0509a12: 行生死識設住其中。不隨般若波羅蜜教。不
T0226_.08.0509a13: 爲應薩芸若。爲受色故不當受色。以不受色
T0226_.08.0509a14: 爲不受痛痒思想生死識。不受色者爲非色。
T0226_.08.0509a15: 不受痛痒思想生死識者爲非識。復不受般
T0226_.08.0509a16: 若波羅蜜。是菩薩摩訶薩爲行般若波羅蜜。
T0226_.08.0509a17: 復不受三昧字廣大所入。不受聲聞辟支佛。
T0226_.08.0509a18: 乃至薩芸若都不受。所以者何。不當作想。若
T0226_.08.0509a19: 作想亦如外外小道。而有信於薩芸若。雖異
T0226_.08.0509a20: 外道未得解脱。雖不受色亦受痛痒思想生
T0226_.08.0509a21: 死識。以不受亦未曉尚未成不見慧。亦不内
T0226_.08.0509a22: 色見慧。亦不外色見慧。亦不異色見慧。亦不
T0226_.08.0509a23: 内痛痒思想生死。識見慧。亦不於外識見慧。
T0226_.08.0509a24: 亦不於内外識見慧。亦不異識見慧。雖從信
T0226_.08.0509a25: 欲得脱。欲知薩芸若事。於法而作限。謂爲得
T0226_.08.0509a26: 脱以爲得法。於法亦爲無所得亦未得脱。其
T0226_.08.0509a27: 不以泥洹自貢高。是爲菩薩摩訶薩般若波
T0226_.08.0509a28: 羅蜜。所以者何。爲不受色。爲不受痛痒思想
T0226_.08.0509a29: 生死識。亦不中道般泥洹。悉得十種力四無
T0226_.08.0509a30: 所畏佛十八事不同。是故爲菩薩摩訶薩般
T0226_.08.0509b01: 若波羅蜜。復次天中天。菩薩摩訶薩入般
T0226_.08.0509b02: 若波羅蜜行者當作是視。何所是般若波羅
T0226_.08.0509b03: 蜜。在何所法了不能知不能得處。是故爲般
T0226_.08.0509b04: 若波羅蜜。當作是念。菩薩摩訶薩。聞是不懈
T0226_.08.0509b05: 不怯不恐不難不畏。知是菩薩以住不離般
T0226_.08.0509b06: 若波羅蜜。舍利弗問須菩提。何因菩薩摩
T0226_.08.0509b07: 訶薩。不離般若波羅蜜住。離色色之自然。
T0226_.08.0509b08: 痛痒思想生死識識之自然。般若波羅蜜。離
T0226_.08.0509b09: 般若波羅蜜之自然。須菩提語舍利弗。離色
T0226_.08.0509b10: 者色之自然。痛痒思想生死識離識之自然。
T0226_.08.0509b11: 離般若波羅蜜。般若波羅蜜之自然。般若波
T0226_.08.0509b12: 羅蜜自然爲離相故。相之自然爲離故。相自
T0226_.08.0509b13: 然相。相之自然離相。舍利弗謂須菩提。學是
T0226_.08.0509b14: 者爲學薩芸若。須菩提言。以學是者爲入薩
T0226_.08.0509b15: 芸若。何以故。於諸法爲無所入。菩薩摩訶薩
T0226_.08.0509b16: 作是行者。便自致至薩芸若坐。是菩薩摩訶
T0226_.08.0509b17: 薩般若波羅蜜薩芸若種。復次舍利弗。菩薩
T0226_.08.0509b18: 摩訶薩精進作是語。我欲學。設使行色爲行
T0226_.08.0509b19: 想。設想色行爲行想。設生色行爲行想。設
T0226_.08.0509b20: 壞色行爲行想。設滅色行爲行想。設空色行
T0226_.08.0509b21: 爲行想。設我行立欲得爲行想。痛痒思想生
T0226_.08.0509b22: 死識滅爲行想。識生行爲行想。壞識行爲行
T0226_.08.0509b23: 想。識滅行爲行想。空識行爲行想。我行立欲
T0226_.08.0509b24: 得爲行想。是菩薩摩訶薩爲反行想行。是
T0226_.08.0509b25: 守行般若波羅蜜。爲不行般若波羅蜜反作
T0226_.08.0509b26: 想行。是菩薩摩訶薩無有護行。舍利弗問須
T0226_.08.0509b27: 菩提。菩薩摩訶薩。當云何行般若波羅蜜。不
T0226_.08.0509b28: 行色行不想色行。不生色行不壞色行。不滅
T0226_.08.0509b29: 色行不空色行。不痛痒思想生死識行。不生
T0226_.08.0509c01: 識行不壞識行。不滅識行不空識行。爲行般
T0226_.08.0509c02: 若波羅蜜。亦無見亦無行。亦無見行無行亦
T0226_.08.0509c03: 不見亦不不行亦不無行。如是爲不見。何以
T0226_.08.0509c04: 故。一切法無所從來亦無所持。是菩薩摩訶
T0226_.08.0509c05: 薩。於一切字法不受。是三昧無有邊無有極無
T0226_.08.0509c06: 所不入。諸羅漢辟支佛所不能知。菩薩摩訶
T0226_.08.0509c07: 薩隨是三昧者。疾得阿耨多羅三耶三菩
T0226_.08.0509c08: 得成至佛。須菩提承佛威神説是言時。菩薩
T0226_.08.0509c09: 摩訶薩皆得受決。前過去怛薩阿竭自致阿
T0226_.08.0509c10: 耨多羅三耶三菩時得成至佛。隨是三昧者亦
T0226_.08.0509c11: 不見三昧。亦不言我知三昧。亦不念我三昧已。
T0226_.08.0509c12: 亦不想我坐三昧。亦不言我三昧已。隨是法
T0226_.08.0509c13: 者。都無有短。舍利弗問須菩提。何所菩薩摩
T0226_.08.0509c14: 訶薩隨是三昧行者。前過去佛得決時自致
T0226_.08.0509c15: 成佛。可得見三昧處不。須菩提言。不可得見。
T0226_.08.0509c16: 善男子。於三昧亦不知亦不曉亦不了。何以故
T0226_.08.0509c17: 不知不了。則答言亦不得。亦無有三昧亦不得
T0226_.08.0509c18: 字。佛言。善哉善哉。須菩提。如我所説。空身
T0226_.08.0509c19: 慧菩薩摩訶薩作是者。爲隨般若波羅蜜學。
T0226_.08.0509c20: 是菩薩摩訶薩。爲學般若波羅蜜。舍利弗白
T0226_.08.0509c21: 佛。菩薩摩訶薩如是學。天中天。爲學般若波
T0226_.08.0509c22: 羅蜜。佛語舍利弗。是菩薩摩訶薩。爲學般
T0226_.08.0509c23: 若波羅蜜。舍利弗白佛。如是者爲學何法。佛
T0226_.08.0509c24: 語舍利弗菩薩摩訶薩爲學無學法。何以故。
T0226_.08.0509c25: 法無所逮得。莫癡如小兒學。舍利弗問佛。誰
T0226_.08.0509c26: 能逮得法者。佛語舍利弗。無所得。是故得。佛
T0226_.08.0509c27: 言。無所得法。莫癡如小兒學。謂有字不能得。
T0226_.08.0509c28: 欲學習入法適爲兩礙耳。亦不知亦不見。法
T0226_.08.0509c29: 若有法以有便可得色。是故法不可知是爲
T0226_.08.0510a01: 知亦。不知亦不可見。若小兒癡。謂有身即不
T0226_.08.0510a02: 解便不信。以不解中住故曰小兒。舍利弗白
T0226_.08.0510a03: 佛。菩薩摩訶薩。作是學爲不學薩芸若。佛語
T0226_.08.0510a04: 舍利弗。菩薩摩訶薩。作是學爲不學薩芸若。
T0226_.08.0510a05: 菩薩摩訶薩不作是學。爲學薩芸若以成薩
T0226_.08.0510a06: 芸若。須菩提白佛。若有問者。天中天。幻爲學
T0226_.08.0510a07: 佛得作佛。或時作是問當何以報之。佛語須
T0226_.08.0510a08: 菩提。我故問汝隨所報之。於須菩提云何。幻
T0226_.08.0510a09: 與色爲有異乎。幻與痛痒思想生死識有異
T0226_.08.0510a10: 乎。須菩提報佛言。無有異。幻與色天中天。無
T0226_.08.0510a11: 有異。色是幻幻是色。幻與痛痒思想生死識
T0226_.08.0510a12: 等無有異。佛言。云何須菩提。所問等不隨法。
T0226_.08.0510a13: 從五陰字菩薩。須菩提言。如是天中天。菩薩
T0226_.08.0510a14: 摩訶薩。學欲作佛爲學幻耳。何以故。作幻者
T0226_.08.0510a15: 持陰色如幻無所有色。六衰五陰如幻。痛痒
T0226_.08.0510a16: 思想生死識皆空無所有。但有字六衰五陰
T0226_.08.0510a17: 耳。須菩提。須菩提白佛言。若新學菩薩摩
T0226_.08.0510a18: 訶薩。聞是語得無恐怖。佛語須菩提設使
T0226_.08.0510a19: 新學菩薩摩訶薩。與惡師相得相隨或恐或
T0226_.08.0510a20: 怖。設與善師相隨不恐不怖。須菩提白佛。何
T0226_.08.0510a21: 所菩薩摩訶薩惡師。當何以知之。佛語須
T0226_.08.0510a22: 菩提。其人不尊重摩訶般若波羅蜜。教人棄
T0226_.08.0510a23: 捨去。遠離菩薩心。反教作想令學雜經。隨雜
T0226_.08.0510a24: 經心邪喜樂。教學餘經。聲聞若辟支佛事。
T0226_.08.0510a25: 卷卷令諷誦之。爲説魔事魔主行壞敗菩薩。
T0226_.08.0510a26: 爲種種説生死勤苦。言菩薩道不可得。是故
T0226_.08.0510a27: 爲菩薩摩訶薩惡師。須菩提白佛。何所是菩
T0226_.08.0510a28: 薩摩訶薩善師。當何從知之。佛語須菩提。
T0226_.08.0510a29: 其人尊重摩訶般若波羅蜜。稍稍教人令學
T0226_.08.0510b01: 成。教語魔事令覺魔令遠離諸魔。是故菩薩
T0226_.08.0510b02: 摩訶薩。摩訶僧那僧涅。摩訶衍三拔致諦。是
T0226_.08.0510b03: 爲菩薩摩訶薩善師。須菩提問佛。何因菩薩
T0226_.08.0510b04: 名爲菩薩。天中天。佛語須菩提。學諸經法悉
T0226_.08.0510b05: 曉了於諸法無所著。爾故字爲菩薩。須菩提
T0226_.08.0510b06: 復問佛。悉曉知諸經法爾故字菩薩。何以故。
T0226_.08.0510b07: 復呼摩訶薩。佛語須菩提摩訶薩者於天上天
T0226_.08.0510b08: 下最尊。爾故字爲摩訶薩。舍利弗白佛。我亦
T0226_.08.0510b09: 樂聞。何以故爲摩訶薩。佛語舍利弗。樂聞者
T0226_.08.0510b10: 當爲若説之。摩訶薩者。悉自了見悉了知。一
T0226_.08.0510b11: 切人世間所有悉了知。人壽命悉了知。悉了
T0226_.08.0510b12: 知著斷之事。便能隨人所樂爲説法。以是故
T0226_.08.0510b13: 名爲摩訶薩。須菩提白佛。摩訶薩者。天中天。
T0226_.08.0510b14: 以得摩訶薩字。設菩薩心無有心與心等者。
T0226_.08.0510b15: 無有能逮心者。諸羅漢辟支佛所不能及。心
T0226_.08.0510b16: 無所著心。何以故。是薩芸若心故。用無有餘
T0226_.08.0510b17: 故。以是心無所著。是故號爲摩訶薩。舍利弗
T0226_.08.0510b18: 問須菩提。何因菩薩心無所著。須菩提。心無
T0226_.08.0510b19: 所思故無所著。分耨文陀尼弗白佛。何因摩
T0226_.08.0510b20: 訶薩摩訶薩者。何所菩薩。爲摩訶僧那僧涅。
T0226_.08.0510b21: 摩訶衍者大乘三拔諦。三拔諦者等住。佛言。
T0226_.08.0510b22: 是菩薩即爲摩訶薩。須菩提白佛。摩訶僧那
T0226_.08.0510b23: 僧涅者。何因菩薩摩訶薩。爲摩訶僧那僧涅。
T0226_.08.0510b24: 佛言。菩薩摩訶薩。念我當度不可計阿僧祇
T0226_.08.0510b25: 人悉令般泥洹。如是賜般泥洹。而無有法般
T0226_.08.0510b26: 泥洹者。何以故。須菩提。譬若如幻師於廣大
T0226_.08.0510b27: 處。化作衆人滿一城中。悉斷所化人頭。於須
T0226_.08.0510b28: 菩提意云何。有所中傷死者不。須菩提言。無
T0226_.08.0510b29: 有中傷死者。佛言。如是須菩提。度不可計阿
T0226_.08.0510c01: 僧祇人賜般泥洹。無有人般泥洹者。聞是不
T0226_.08.0510c02: 恐。當知是菩薩摩訶薩。即爲摩訶僧那僧涅。
T0226_.08.0510c03: 須菩提白佛。如我從佛聞念其中事。如是不
T0226_.08.0510c04: 爲摩訶僧那僧涅。何以故。無有作薩芸若者。
T0226_.08.0510c05: 無有供養無有作人者。何所人當作僧那僧
T0226_.08.0510c06: 涅。色。天中天。無著無縛無脱。痛痒思想生死
T0226_.08.0510c07: 識。天中天。無著無縛無脱。分漫陀尼弗問須
T0226_.08.0510c08: 菩提。色無著無縛無脱。痛痒思想生死識無
T0226_.08.0510c09: 著無縛無脱。乃有色不著不縛不脱。乃有痛
T0226_.08.0510c10: 痒思想生死識不著不縛不脱。何所色。須菩
T0226_.08.0510c11: 提。無著無縛無脱。何所痛痒思想生死識無
T0226_.08.0510c12: 著無縛無脱。須菩提語分漫陀尼弗。色如
T0226_.08.0510c13: 幻無著無縛無脱。痛痒思想生死識如幻。無
T0226_.08.0510c14: 著無縛無脱。無有邊無著無縛無脱。恍忽無
T0226_.08.0510c15: 著無縛無脱。無所生無著無縛無脱。是故
T0226_.08.0510c16: 菩薩摩訶薩。摩訶僧那僧涅。須菩提白佛。何
T0226_.08.0510c17: 因菩薩摩訶薩爲摩訶衍三拔諦。何所是摩
T0226_.08.0510c18: 訶衍。從何所住衍衍爲住何所。當從何所立
T0226_.08.0510c19: 衍中。佛語須菩提。摩訶衍摩訶衍者。無有極
T0226_.08.0510c20: 不可得邊幅。從何所自致立衍。摩訶衍者。從
T0226_.08.0510c21: 三界出立薩芸若中。亦不於衍有所立不立。
T0226_.08.0510c22: 何以故。立不立者。於法不知法。何所法當立
T0226_.08.0510c23: 者。須菩提白佛言。摩訶衍摩訶衍者。於天上
T0226_.08.0510c24: 天下人中極過上。其衍與空等。如虚空覆不
T0226_.08.0510c25: 可計阿僧祇人。爾故爲摩訶衍。菩薩摩訶薩。
T0226_.08.0510c26: 亦不見來時亦不見去時。亦不見住處。於摩
T0226_.08.0510c27: 訶衍。天中天。不能得本。亦不能得當所來。亦
T0226_.08.0510c28: 不能得中間。於三界見字爲摩訶衍。佛言。善
T0226_.08.0510c29: 哉善哉。須菩提。爾故菩薩摩訶薩爲摩訶衍。
T0226_.08.0510c30: 分漫陀尼弗白佛。尊者須菩提。佛使説般若
T0226_.08.0511a01: 波羅蜜。乃説摩訶衍事爲。須菩提白佛言。我
T0226_.08.0511a02: 説般若波羅蜜得無過。天中天。佛語須菩提。
T0226_.08.0511a03: 所説般若波羅蜜。不過如毫毛適得其中。復
T0226_.08.0511a04: 次天中天。亦不見菩薩本。亦不見當來。菩薩
T0226_.08.0511a05: 亦不見菩薩中間色無有邊。菩薩亦無有邊。
T0226_.08.0511a06: 色菩薩不可逮。亦不可知。亦不可得。如是天
T0226_.08.0511a07: 中天。菩薩摩訶薩。亦不可知。亦不可得。當以
T0226_.08.0511a08: 何般若波羅蜜。爲菩薩摩訶薩説之。亦不得
T0226_.08.0511a09: 菩薩。亦不見菩薩。當以何法説般若波羅蜜。
T0226_.08.0511a10: 菩薩轉復相字爲菩薩。云何天中天。何所字
T0226_.08.0511a11: 我我天中天。我者亦滅。是者法之自然。何所
T0226_.08.0511a12: 是色。其要不滅者。何所色爲是。痛痒思想生
T0226_.08.0511a13: 死識亦爾。識者無有邊菩薩亦無有邊。菩薩
T0226_.08.0511a14: 了不知處亦不可見。天中天。一切菩薩摩訶
T0226_.08.0511a15: 薩。了無有處亦無可得。何所是菩薩摩訶薩。
T0226_.08.0511a16: 當爲説般若波羅蜜。於菩薩都不可得見亦不
T0226_.08.0511a17: 知處。當從何法中説般若波羅蜜。菩薩摩訶
T0226_.08.0511a18: 薩。爲得字者如是字想。我我天中天。我亦
T0226_.08.0511a19: 滅。是法之自然。何所識要而不滅者。何所識
T0226_.08.0511a20: 於法之自然而不滅。不滅者非法作亦不無
T0226_.08.0511a21: 不滅。何無滅者。如般若波羅蜜。所説不作異
T0226_.08.0511a22: 滅。當從何法自致。菩薩爲住行者。其聞是者
T0226_.08.0511a23: 不恐不畏。爲行般若波羅蜜。般若波羅蜜者。
T0226_.08.0511a24: 天中天。熟思惟是時。爲不入色。何以得色無
T0226_.08.0511a25: 所生爲非色。設非色爲無色亦無有生。從其
T0226_.08.0511a26: 中無所得字。是色爲法作數。是時菩薩摩訶
T0226_.08.0511a27: 薩。爲行般若波羅蜜。當視法思惟深入中。是
T0226_.08.0511a28: 時亦不入痛痒思想生死識。何以故。識無所
T0226_.08.0511a29: 生爲非識。設非識爲無識。亦無有生。從其
T0226_.08.0511a30: 中無所得字是識爲法作數。舍利弗問須菩
T0226_.08.0511b01: 提。所説法無所出生。設菩薩無所出生者。菩
T0226_.08.0511b02: 薩用何等故。勤苦行菩薩之道。設用一切人
T0226_.08.0511b03: 故。何能忍是勤苦。須菩提語舍利弗。我
T0226_.08.0511b04: 亦不使菩薩忍是勤苦行。菩薩忍勤苦行是
T0226_.08.0511b05: 菩薩之道。不自念我忍勤苦行。何以故。菩薩
T0226_.08.0511b06: 心不作是念。便能爲不可計阿僧祇人而作
T0226_.08.0511b07: 本令悉安隱。念之如母念之如父。念之如子
T0226_.08.0511b08: 念之如身。菩薩摩訶薩當持心作是念。一切
T0226_.08.0511b09: 於菩薩不見亦不知處。於内外法當作是念
T0226_.08.0511b10: 當作是行。作是行者爲忍勤苦行。設使菩薩。
T0226_.08.0511b11: 舍利弗。不見出生。菩薩爲無所生。舍利弗謂
T0226_.08.0511b12: 須菩提。設使菩薩無所生。薩芸若亦無所生。
T0226_.08.0511b13: 須菩提語舍利弗。薩芸若亦無所生。舍利弗
T0226_.08.0511b14: 復謂須菩提。薩芸若無所生。凡人亦無所生。
T0226_.08.0511b15: 須菩提言。凡人者亦無所生。舍利弗謂須菩
T0226_.08.0511b16: 提。菩薩無所生。菩薩法亦無所生。薩芸若無
T0226_.08.0511b17: 所生。薩芸若法亦無所生。凡人亦無所生。凡
T0226_.08.0511b18: 人法亦無所生。菩薩無所從生自致薩芸若。
T0226_.08.0511b19: 須菩提言。不從無所生法可入。亦不無無所
T0226_.08.0511b20: 從生法逮得。舍利弗復問。其生生者乃能逮
T0226_.08.0511b21: 得法不。須菩提言。無所從生法爲逮生。無無
T0226_.08.0511b22: 所生法是爲逮得。舍利弗復言。以生生者。爲
T0226_.08.0511b23: 從無所生生。須菩提言。無所生無所生樂聞。
T0226_.08.0511b24: 舍利弗語須菩提。無所樂生是故爲樂。須菩
T0226_.08.0511b25: 提言。無所生聞是爲聞。舍利弗言。以聞所語。
T0226_.08.0511b26: 須菩提語舍利弗。無無所語。是爲語。無所語
T0226_.08.0511b27: 無所樂。是故語是故樂。舍利弗言。善哉善哉。
T0226_.08.0511b28: 須菩提。所説於法中爲尊。何以故。尊者須菩
T0226_.08.0511b29: 提。隨所問即答悉報之。須菩提語舍利弗。佛
T0226_.08.0511c01: 弟子所説法。皆悉如事隨其所問即能解。何
T0226_.08.0511c02: 以故。隨法如事故亦不知所出生。舍利弗言。
T0226_.08.0511c03: 善哉善哉。須菩提。從何波羅蜜度菩薩摩訶
T0226_.08.0511c04: 薩。須菩提語舍利弗。從般若波羅蜜説是法
T0226_.08.0511c05: 時。若諷誦讀。菩薩摩訶薩。當知信之不疑。有
T0226_.08.0511c06: 隨是法不増。不隨是法者不減。舍利弗謂須
T0226_.08.0511c07: 菩提。隨是法不増。不隨是法亦不減。隨法教
T0226_.08.0511c08: 一切人。隨法者不失一切人。皆使得菩薩摩
T0226_.08.0511c09: 訶薩。何以故。一切人悉學法其法俗如故。須
T0226_.08.0511c10: 菩提言。善哉善哉。舍利弗。所解法如。舍利弗
T0226_.08.0511c11: 言。無異。何以故。人之自然。當念知人之恍
T0226_.08.0511c12: ＊忽。當念知恍＊忽。人身難了知當念知之。舍
T0226_.08.0511c13: 利弗。菩薩摩訶薩法當作是守當作是行
T0226_.08.0511c14: ＊摩訶般若波羅蜜問品第二
T0226_.08.0511c15: 爾時釋提桓因。與四萬天人倶來共會。四天
T0226_.08.0511c16: 王與天上二萬天人倶來共會。梵迦夷天與
T0226_.08.0511c17: 一萬天人倶來共會。首陀譮天與五千天人
T0226_.08.0511c18: 倶來共會。諸天宿命有徳。光明巍巍得佛威
T0226_.08.0511c19: 神力。諸天光明悉不復見。釋提桓因白須菩
T0226_.08.0511c20: 提。若干萬千天人大會。欲聽須菩提説般若
T0226_.08.0511c21: 波羅蜜。云何菩薩摩訶薩。於般若波羅蜜中
T0226_.08.0511c22: 住。須菩提語釋提怛因。拘翼。是若干萬千天
T0226_.08.0511c23: 人樂聞者。皆聽我當持佛威神力廣爲諸天
T0226_.08.0511c24: 人説般若波羅蜜。何所天人未發菩薩心者。
T0226_.08.0511c25: 今皆當行。以得須陀洹者不可復得菩薩道。
T0226_.08.0511c26: 何以故。閉塞生死故。正使是輩人索菩薩道。
T0226_.08.0511c27: 我亦勸助之不斷其功徳。悉使取法中極尊
T0226_.08.0511c28: 欲使極上。佛言。善哉善哉。須菩提。勸樂諸學
T0226_.08.0511c29: 乃爾。須菩提白佛言。我當報恩不得不報。何
T0226_.08.0512a01: 以故過去時怛薩阿竭皆令弟子爲諸菩薩説
T0226_.08.0512a02: 般若波羅蜜。怛薩阿竭。時亦在其中學。如是
T0226_.08.0512a03: 法中今自致作佛。天中天。因是故當報恩。
T0226_.08.0512a04: 今我復説般若波羅蜜。菩薩亦當復受菩薩
T0226_.08.0512a05: 法。我亦復勸樂菩薩摩訶薩疾得成佛。須菩
T0226_.08.0512a06: 提語拘翼。當所問者。且聽所問。菩薩摩訶
T0226_.08.0512a07: 薩。云何住般若波羅蜜。菩薩摩訶薩以空
T0226_.08.0512a08: 住般若波羅蜜。菩薩摩訶薩。摩僧那僧涅。摩
T0226_.08.0512a09: 訶衍。三拔諦色不那中住。痛痒思想生死識
T0226_.08.0512a10: 不那中住。須陀洹不那中住。斯陀含不那中
T0226_.08.0512a11: 住。阿那含不那中住。阿羅漢不那中住。辟支
T0226_.08.0512a12: 佛不那中住。佛不那中住。有色不那中住。有
T0226_.08.0512a13: 痛痒思想生死識不那中住有須陀洹不那中
T0226_.08.0512a14: 住有斯陀含不那中住。有阿那含不那中住。
T0226_.08.0512a15: 有阿羅漢不那中住。有辟支佛不那中住。有
T0226_.08.0512a16: 佛不那中住。色常無常不那中住。痛痒思想
T0226_.08.0512a17: 生死識常無常不那中住。色若樂若苦不那
T0226_.08.0512a18: 中住。痛痒思想生死識若苦若樂不那中住。
T0226_.08.0512a19: 色若空不空。不那中住。痛痒思想生死識若
T0226_.08.0512a20: 空不空不那中住。色是我所非我所不那中
T0226_.08.0512a21: 住。痛痒思想生死識是我所非我所不那中
T0226_.08.0512a22: 住。須陀洹道不動成就不那中住。須陀
T0226_.08.0512a23: 洹道成已不那中住。何以故。七死七生便
T0226_.08.0512a24: 度去。是故須陀洹道不那中住。斯陀含道不
T0226_.08.0512a25: 動成就不那中住。斯陀含道成已不那中
T0226_.08.0512a26: 住。何以故。斯陀含一死一生便度去。是故斯
T0226_.08.0512a27: 陀含道不那中住。阿那含道不動成就不那
T0226_.08.0512a28: 中住。阿那含道成已便於天上般泥洹。是故
T0226_.08.0512a29: 阿那含道不那中住。阿羅漢道不動成就不
T0226_.08.0512a30: 那中住。何以故。羅漢道成已便盡是間無有
T0226_.08.0512b01: 餘泥洹般泥洹。是故羅漢道不那中住。辟
T0226_.08.0512b02: 支佛道不動成就不那中住。辟支佛道成已
T0226_.08.0512b03: 過聲聞道地。不逮佛道。便中道般泥洹。是故
T0226_.08.0512b04: 辟支佛道不那中住。自致成佛。爲阿僧祇人
T0226_.08.0512b05: 作本教。不可計阿僧祇人皆當般泥洹。佛所
T0226_.08.0512b06: 作爲皆究竟已當般泥洹。亦不那中住。舍利
T0226_.08.0512b07: 弗心念言。菩薩云何住。須菩提知舍利弗心
T0226_.08.0512b08: 所念。便即報之。云何舍利弗。佛爲在何所住。
T0226_.08.0512b09: 舍利弗語須菩提。佛無所住。怛薩阿竭心無
T0226_.08.0512b10: 所住止。亦不在不動處止。亦無動處止。須菩
T0226_.08.0512b11: 提語舍利弗。菩薩摩訶薩當作是學。如怛薩
T0226_.08.0512b12: 阿竭不住亦不不住亦無無住。當作是學住。
T0226_.08.0512b13: 諸天人聞是其心各作是念。諸閲叉若大若
T0226_.08.0512b14: 小所語悉可了知尊者須菩提所説了不可知
T0226_.08.0512b15: 須菩提。知諸天人心之所念。即報言。是語難
T0226_.08.0512b16: 了難了。亦不可聞亦不可知。諸天人心各各
T0226_.08.0512b17: 復念。是語當解當解。今尊者須菩提。所知深
T0226_.08.0512b18: 入深入。須菩提。即復知諸天人心所念語諸
T0226_.08.0512b19: 天人。欲得須陀洹道證以得須陀洹道不忍
T0226_.08.0512b20: 不那中住便度去。欲得斯陀含道證以得斯
T0226_.08.0512b21: 陀含道不忍不那中住便度去。欲得阿那含
T0226_.08.0512b22: 道證以得阿那含道。不忍不那中住便度去。
T0226_.08.0512b23: 欲得阿羅漢道證已得羅漢道不忍不那中住
T0226_.08.0512b24: 便度去。欲得辟支佛道證已得辟支佛道不
T0226_.08.0512b25: 忍不那中住便度去。欲得佛道證已得佛道
T0226_.08.0512b26: 不忍不那中住便度去。諸天人皆念言。尊者
T0226_.08.0512b27: 須菩提所説乃爾。誰當聽受是法者。須菩提
T0226_.08.0512b28: 知諸天人心所念語諸天人幻人者當聽我法
T0226_.08.0512b29: 當受我法。何以故。從我聞法已亦不作證。諸
T0226_.08.0512c01: 天人心各各復念。云何幻人聽法與人等無有
T0226_.08.0512c02: 異。須菩提。知諸天人心所念語諸天人。幻如
T0226_.08.0512c03: 人人如幻。須菩提言。我説須陀洹斯陀含阿
T0226_.08.0512c04: 那含阿羅漢辟支佛道亦如幻耳。正使佛道
T0226_.08.0512c05: 我説亦復如幻。諸天人謂須菩提。乃至佛亦
T0226_.08.0512c06: 復説如幻。須菩提語諸天人。乃至泥洹亦復
T0226_.08.0512c07: 如幻。諸天人復問須菩提。乃至泥洹亦復如
T0226_.08.0512c08: 幻云何。須菩提言。諸天人設復有法出於泥
T0226_.08.0512c09: 洹者亦復如幻。何以故。幻人泥洹賜如空所
T0226_.08.0512c10: 有。舍利弗。分漫陀尼弗。摩訶拘絺羅。摩訶迦
T0226_.08.0512c11: 栴延等。共問須菩提。般若波羅蜜實重深。何
T0226_.08.0512c12: 等人當受是法者。賢者阿難亦爾。須菩提報
T0226_.08.0512c13: 諸比丘言。阿惟越致菩薩當受是法。若成就
T0226_.08.0512c14: 阿羅漢者。復有是法無有持者。何以故。般若
T0226_.08.0512c15: 波羅蜜説相如是。從中無所出。何以故。法中
T0226_.08.0512c16: 無所有。無所聞無所得。如是法。比無所聞法
T0226_.08.0512c17: 無所得法。從是法中無所受。釋提桓因心念。
T0226_.08.0512c18: 雨法寶尊者須菩提所説。我寧可化作華持
T0226_.08.0512c19: 散須菩提上。釋提桓因。即化作華散尊者須
T0226_.08.0512c20: 菩提上。須菩提即言。是華不出於忉利天上。
T0226_.08.0512c21: 曾見是華爲從幻化。釋提桓因。所化散我上
T0226_.08.0512c22: 者爲從心樹出。不從樹木出生。是華爲從心
T0226_.08.0512c23: 樹出生。釋提桓因言。如所説華爲從心樹
T0226_.08.0512c24: 出。須菩提言。如是拘翼。釋提桓因言。亦不從
T0226_.08.0512c25: 心樹出。須菩提言。以是故爲非華。釋提桓因
T0226_.08.0512c26: 言。尊者須菩提。所入慧甚深甚深。所説不
T0226_.08.0512c27: 増不減。作是説法。如須菩提教菩薩摩訶薩
T0226_.08.0512c28: 當作是學。須菩提語釋提桓因。拘翼所言如
T0226_.08.0512c29: 語無有異。是菩薩摩訶薩所學。菩薩摩訶薩
T0226_.08.0513a01: 所學。菩薩摩訶薩作是學者。爲不學須陀洹
T0226_.08.0513a02: 斯陀含阿那含阿羅漢辟支佛道。是菩薩爲
T0226_.08.0513a03: 學薩芸若。作是學者爲學不可計阿僧祇法。
T0226_.08.0513a04: 不生色學不生痛痒思想生死識學。不學受
T0226_.08.0513a05: 色不學痛痒思想生死識。不學受想法樂。亦
T0226_.08.0513a06: 不學受有所失。作是者爲學薩芸若。爲如
T0226_.08.0513a07: 薩芸若。舍利弗語須菩提。作是學者亦不
T0226_.08.0513a08: 受薩芸若亦不失學。爲學薩芸若。爲如薩芸
T0226_.08.0513a09: 若。須菩提語舍利弗。作是學亦不受薩芸若。
T0226_.08.0513a10: 亦不失學。是爲學薩芸若。爲如薩芸若。釋提
T0226_.08.0513a11: 桓因問舍利弗。菩薩摩訶薩。當云何求般若
T0226_.08.0513a12: 波羅蜜。舍利弗言。當問尊者須菩提。釋提桓
T0226_.08.0513a13: 因問尊者須菩提。當持何威神恩而所學。須
T0226_.08.0513a14: 菩提言。所學者悉承用佛威神恩。屬拘翼所
T0226_.08.0513a15: 問。菩薩摩訶薩。當云何求般若波羅蜜。亦不
T0226_.08.0513a16: 可從色求亦不可離色求。亦不可從痛痒思
T0226_.08.0513a17: 想生死識求。亦不可離識求。何以故。般若
T0226_.08.0513a18: 波羅蜜亦非色亦不離色。般若波羅蜜。非
T0226_.08.0513a19: 痛痒思想生死識。般若波羅蜜亦不離識。般
T0226_.08.0513a20: 若波羅蜜。釋提桓因問須菩提。摩訶波羅
T0226_.08.0513a21: 蜜無有邊。摩訶波羅蜜無有極。須菩提語
T0226_.08.0513a22: 拘翼。摩訶波羅蜜。無有邊無有極。波羅
T0226_.08.0513a23: 蜜了不可見無有極。波羅蜜了不可極。人無
T0226_.08.0513a24: 極波羅蜜亦無極。如是拘翼。當云何求波羅
T0226_.08.0513a25: 蜜。於法中無有極。無有邊際亦無中間。亦不
T0226_.08.0513a26: 能得有所限。波羅蜜者。亦復如是。復次拘翼。
T0226_.08.0513a27: 法者無際無限。無有極。無有中間無可得者。
T0226_.08.0513a28: 釋提桓因言。云何尊者須菩提。人無極。波羅
T0226_.08.0513a29: 蜜亦無極。須菩提語釋提桓因。都盧不可議
T0226_.08.0513b01: 計。正使倍復倍人亦無極。波羅蜜亦復無極。
T0226_.08.0513b02: 釋提桓因言。何縁人無極波羅蜜亦無極。須
T0226_.08.0513b03: 菩提言。於拘翼意云何。何所法中説人人之
T0226_.08.0513b04: 本。釋提桓因言。無有法作是説者。亦無法留
T0226_.08.0513b05: 置者。設有出者但字耳。無有作者但以字耳。
T0226_.08.0513b06: 須菩提言。於釋提桓因云何。能有人可得見
T0226_.08.0513b07: 者不。釋提桓因言。不可得見。須菩提報釋提
T0226_.08.0513b08: 桓因。無有作者何所有人。正使怛薩阿竭阿
T0226_.08.0513b09: 惟三佛壽如恒邊沙劫説有人生者滅者。釋
T0226_.08.0513b10: 提桓因言。無有人。何以故。本淨淨故。以是
T0226_.08.0513b11: 拘翼。人無有極。當作是念般若波羅蜜
T0226_.08.0513b12: 摩訶般若鈔經卷第一
T0226_.08.0513b13:
T0226_.08.0513b14:
T0226_.08.0513b15:
T0226_.08.0513b16:
T0226_.08.0513b17:摩訶般若鈔經卷第二
T0226_.08.0513b18: 前秦天竺沙門曇摩蜱共竺佛念譯
T0226_.08.0513b19: 功徳品第三
T0226_.08.0513b20: 爾時諸因坻天。諸梵天。諸波耶和提天。諸伊
T0226_.08.0513b21: 沙天。諸那提乾天。同時三反作是稱譽法。賢
T0226_.08.0513b22: 者須菩提。所説法甚深。怛薩阿竭皆從是生。
T0226_.08.0513b23: 其有聞者若諷誦讀有行者我輩恭敬視如怛
T0226_.08.0513b24: 薩阿竭。我輩恭敬視菩薩摩訶薩持般若波
T0226_.08.0513b25: 羅蜜。佛語諸天人。如是如是。昔我於提和竭
T0226_.08.0513b26: 羅佛前。逮得般若波羅蜜。我便爲提和竭羅
T0226_.08.0513b27: 佛所授決言。却後若當爲人中之導。悉當逮
T0226_.08.0513b28: 佛智慧。却後無數阿僧祇劫。汝當作佛。號字
T0226_.08.0513b29: 釋迦文天上天下於中最尊安定世間法中極
T0226_.08.0513c01: 明號曰爲佛。諸天人白佛言。甚善。菩薩摩訶
T0226_.08.0513c02: 薩。天中天行般若波羅蜜自致行到薩芸若。
T0226_.08.0513c03: 佛於天會中告諸比丘比丘尼優婆塞優婆
T0226_.08.0513c04: 夷。今以四輩爲證。欲天梵天阿陂譮天皆共
T0226_.08.0513c05: 證知。佛語釋提桓因。拘翼。若有善男子善女
T0226_.08.0513c06: 人。其有學般若波羅蜜持誦者。是善男子善
T0226_.08.0513c07: 女人。魔若魔天若人若非人。終不能得其便。
T0226_.08.0513c08: 亦不得横死。復次拘翼。忉利天上諸天人。其
T0226_.08.0513c09: 有行佛道者。未得般若波羅蜜學誦者。是輩
T0226_.08.0513c10: 天人皆當往到善男子善女人所其學持誦般
T0226_.08.0513c11: 若波羅蜜者。若行空閑屏隈之處。終不恐怖
T0226_.08.0513c12: 無所畏懼。四天王白佛言。我輩自共擁護是
T0226_.08.0513c13: 善男子善女人學般若波羅蜜持者誦者。梵
T0226_.08.0513c14: 摩三鉢天。及諸梵天人。倶白佛言。我輩自共
T0226_.08.0513c15: 擁護是善男子善女人學般若波羅蜜持誦者
T0226_.08.0513c16: 釋提桓因白佛言。我自擁護是善男子善女
T0226_.08.0513c17: 人學般若波羅蜜持誦者。釋提桓因復白佛
T0226_.08.0513c18: 言。難及天中天。若善男子善女人。有學般若
T0226_.08.0513c19: 波羅蜜者便得現在法。其受般若波羅蜜者。
T0226_.08.0513c20: 天中天。爲悉受六波羅蜜。佛言。如是拘翼。其
T0226_.08.0513c21: 受般若波羅蜜者。爲悉受六波羅蜜。復次拘
T0226_.08.0513c22: 翼。若善男子善女人。學持諷誦般若波羅蜜
T0226_.08.0513c23: 者。拘翼且聽。我説其人所得功徳。上語亦善
T0226_.08.0513c24: 中語亦善下語亦善。釋提桓因言。受教。佛語
T0226_.08.0513c25: 拘翼。其欲於我法中有所嬈害亂者。其人稍
T0226_.08.0513c26: 稍起惡意。欲來未至中道而亡。是善男子善
T0226_.08.0513c27: 女人。用學般若波羅蜜持誦故。其人齎惡往
T0226_.08.0513c28: 來至。稍稍嬈害亂意自止。便屈還終不至是
T0226_.08.0513c29: 者。拘翼。善男子善女人所作。爲悉自見得。用
T0226_.08.0508b17: 228,eg.229]
| T0226_.08.0508b18: | 亦名長安品 |
T0226_.08.0508b20: 道行品第一
T0226_.08.0508b21: 聞如是。一時佛在羅閲祇耆闍崛山中。與千
T0226_.08.0508b22: 二百五十比丘倶。皆是羅漢於生死以盡。垢
T0226_.08.0508b23: 濁＊以索所語如言。已脱於心度於智慧。其聖
T0226_.08.0508b24: 已了皆悉上士。所作已辦離於重擔。是即自
T0226_.08.0508b25: 從所有已盡。其智已脱心即從計。除賢者阿
T0226_.08.0508b26: 難。佛告須菩提。今日樂不。爲諸菩薩説般若
T0226_.08.0508b27: 波羅蜜。菩薩當從是學成。舍利弗心念。今
T0226_.08.0508b28: 須菩提爲諸菩薩説般若波羅蜜。自用力説
T0226_.08.0508b29: 耶。持佛威神説乎。須菩提。知舍利弗心所念
T0226_.08.0508c01: 便語舍利弗敢佛弟子所説法所成法皆承佛
T0226_.08.0508c02: 威神。何以故。佛所説法法中所學皆有證以
T0226_.08.0508c03: 知便能有所成。展轉能相成教。於諸法隨其
T0226_.08.0508c04: 教。所以者何。怛薩阿竭所説無有異。若有仁
T0226_.08.0508c05: 善欲學是法於中終不諍。須菩提白佛言。使
T0226_.08.0508c06: 我爲諸菩薩諸般若波羅蜜。菩薩當從中成
T0226_.08.0508c07: 菩薩。菩薩有字爲在何法而字。菩薩亦不見
T0226_.08.0508c08: 法有法字。菩薩亦不見。菩薩亦不能得。亦不
T0226_.08.0508c09: 見般若波羅蜜。亦不能得亦不見。菩薩亦不
T0226_.08.0508c10: 能得。亦不見。般若波羅蜜亦不能得。何所有
T0226_.08.0508c11: 菩薩當爲説般若波羅蜜。説是時菩薩聞之。
T0226_.08.0508c12: 心不懈不怯不恐不難不畏。是故菩薩摩訶
T0226_.08.0508c13: 薩。以應般若波羅蜜。菩薩摩訶薩。當作是學
T0226_.08.0508c14: 般若波羅蜜。當念作是住是爲學。須菩提白
T0226_.08.0508c15: 佛。菩薩摩訶薩行般若波羅蜜當作是學。學
T0226_.08.0508c16: 其心不當自念我是菩薩。何以故。心無心心
T0226_.08.0508c17: 者淨。舍利弗謂須菩提。云何有心心無心。須
T0226_.08.0508c18: 菩提語舍利弗。心亦不有亦不無。亦不能得
T0226_.08.0508c19: 亦不能知處。舍利弗謂須菩提。何等心亦不
T0226_.08.0508c20: 有心不無。心亦不能得。亦不能知處者。須菩
T0226_.08.0508c21: 提言。從對雖有心。心無心。如是心亦不知者。
T0226_.08.0508c22: 亦無造者。以是亦不有有心。亦不無無心。舍
T0226_.08.0508c23: 利弗言。善哉善哉。須菩提。爲佛所擧作所擧
T0226_.08.0508c24: 者不妄空身。空身慧所説最第一。從是中菩
T0226_.08.0508c25: 薩摩訶薩。署得阿惟越致擧名。終不復失般
T0226_.08.0508c26: 若波羅蜜。菩薩摩訶薩以應中住。欲學聲聞
T0226_.08.0508c27: 道地。當聞般若波羅蜜。當學當持當守。欲學
T0226_.08.0508c28: 辟支佛道地。當聞般若波羅蜜。當學當持當
T0226_.08.0508c29: 守。欲學菩薩道地。當聞般若波羅蜜。當學當
T0226_.08.0509a01: 持當守。所以者何。般若波羅蜜法甚廣大故。
T0226_.08.0509a02: 菩薩摩訶薩所學。須菩提白佛。我熟念菩薩
T0226_.08.0509a03: 心不可得。亦不知處。亦不可見而可得。亦不
T0226_.08.0509a04: 能及説何所是菩薩摩訶薩般若波羅蜜亦不
T0226_.08.0509a05: 能逮説菩薩字字處無有處。如是字處無所
T0226_.08.0509a06: 止無所住。作是説者。菩薩聞之。心不懈不惓
T0226_.08.0509a07: 不恐不難不畏。以應阿惟越致。其畏無所住。
T0226_.08.0509a08: 住以如是住。悉了知不復還。須菩提白佛。菩
T0226_.08.0509a09: 薩摩訶薩。行般若波羅蜜。色中不當住痛痒
T0226_.08.0509a10: 思想生死識。不當於中住想色住爲行生死
T0226_.08.0509a11: 識想痛痒思想生死。識住爲行生死識。不當
T0226_.08.0509a12: 行生死識設住其中。不隨般若波羅蜜教。不
T0226_.08.0509a13: 爲應薩芸若。爲受色故不當受色。以不受色
T0226_.08.0509a14: 爲不受痛痒思想生死識。不受色者爲非色。
T0226_.08.0509a15: 不受痛痒思想生死識者爲非識。復不受般
T0226_.08.0509a16: 若波羅蜜。是菩薩摩訶薩爲行般若波羅蜜。
T0226_.08.0509a17: 復不受三昧字廣大所入。不受聲聞辟支佛。
T0226_.08.0509a18: 乃至薩芸若都不受。所以者何。不當作想。若
T0226_.08.0509a19: 作想亦如外外小道。而有信於薩芸若。雖異
T0226_.08.0509a20: 外道未得解脱。雖不受色亦受痛痒思想生
T0226_.08.0509a21: 死識。以不受亦未曉尚未成不見慧。亦不内
T0226_.08.0509a22: 色見慧。亦不外色見慧。亦不異色見慧。亦不
T0226_.08.0509a23: 内痛痒思想生死。識見慧。亦不於外識見慧。
T0226_.08.0509a24: 亦不於内外識見慧。亦不異識見慧。雖從信
T0226_.08.0509a25: 欲得脱。欲知薩芸若事。於法而作限。謂爲得
T0226_.08.0509a26: 脱以爲得法。於法亦爲無所得亦未得脱。其
T0226_.08.0509a27: 不以泥洹自貢高。是爲菩薩摩訶薩般若波
T0226_.08.0509a28: 羅蜜。所以者何。爲不受色。爲不受痛痒思想
T0226_.08.0509a29: 生死識。亦不中道般泥洹。悉得十種力四無
T0226_.08.0509a30: 所畏佛十八事不同。是故爲菩薩摩訶薩般
T0226_.08.0509b01: 若波羅蜜。復次天中天。菩薩摩訶薩入般
T0226_.08.0509b02: 若波羅蜜行者當作是視。何所是般若波羅
T0226_.08.0509b03: 蜜。在何所法了不能知不能得處。是故爲般
T0226_.08.0509b04: 若波羅蜜。當作是念。菩薩摩訶薩。聞是不懈
T0226_.08.0509b05: 不怯不恐不難不畏。知是菩薩以住不離般
T0226_.08.0509b06: 若波羅蜜。舍利弗問須菩提。何因菩薩摩
T0226_.08.0509b07: 訶薩。不離般若波羅蜜住。離色色之自然。
T0226_.08.0509b08: 痛痒思想生死識識之自然。般若波羅蜜。離
T0226_.08.0509b09: 般若波羅蜜之自然。須菩提語舍利弗。離色
T0226_.08.0509b10: 者色之自然。痛痒思想生死識離識之自然。
T0226_.08.0509b11: 離般若波羅蜜。般若波羅蜜之自然。般若波
T0226_.08.0509b12: 羅蜜自然爲離相故。相之自然爲離故。相自
T0226_.08.0509b13: 然相。相之自然離相。舍利弗謂須菩提。學是
T0226_.08.0509b14: 者爲學薩芸若。須菩提言。以學是者爲入薩
T0226_.08.0509b15: 芸若。何以故。於諸法爲無所入。菩薩摩訶薩
T0226_.08.0509b16: 作是行者。便自致至薩芸若坐。是菩薩摩訶
T0226_.08.0509b17: 薩般若波羅蜜薩芸若種。復次舍利弗。菩薩
T0226_.08.0509b18: 摩訶薩精進作是語。我欲學。設使行色爲行
T0226_.08.0509b19: 想。設想色行爲行想。設生色行爲行想。設
T0226_.08.0509b20: 壞色行爲行想。設滅色行爲行想。設空色行
T0226_.08.0509b21: 爲行想。設我行立欲得爲行想。痛痒思想生
T0226_.08.0509b22: 死識滅爲行想。識生行爲行想。壞識行爲行
T0226_.08.0509b23: 想。識滅行爲行想。空識行爲行想。我行立欲
T0226_.08.0509b24: 得爲行想。是菩薩摩訶薩爲反行想行。是
T0226_.08.0509b25: 守行般若波羅蜜。爲不行般若波羅蜜反作
T0226_.08.0509b26: 想行。是菩薩摩訶薩無有護行。舍利弗問須
T0226_.08.0509b27: 菩提。菩薩摩訶薩。當云何行般若波羅蜜。不
T0226_.08.0509b28: 行色行不想色行。不生色行不壞色行。不滅
T0226_.08.0509b29: 色行不空色行。不痛痒思想生死識行。不生
T0226_.08.0509c01: 識行不壞識行。不滅識行不空識行。爲行般
T0226_.08.0509c02: 若波羅蜜。亦無見亦無行。亦無見行無行亦
T0226_.08.0509c03: 不見亦不不行亦不無行。如是爲不見。何以
T0226_.08.0509c04: 故。一切法無所從來亦無所持。是菩薩摩訶
T0226_.08.0509c05: 薩。於一切字法不受。是三昧無有邊無有極無
T0226_.08.0509c06: 所不入。諸羅漢辟支佛所不能知。菩薩摩訶
T0226_.08.0509c07: 薩隨是三昧者。疾得阿耨多羅三耶三菩
T0226_.08.0509c08: 得成至佛。須菩提承佛威神説是言時。菩薩
T0226_.08.0509c09: 摩訶薩皆得受決。前過去怛薩阿竭自致阿
T0226_.08.0509c10: 耨多羅三耶三菩時得成至佛。隨是三昧者亦
T0226_.08.0509c11: 不見三昧。亦不言我知三昧。亦不念我三昧已。
T0226_.08.0509c12: 亦不想我坐三昧。亦不言我三昧已。隨是法
T0226_.08.0509c13: 者。都無有短。舍利弗問須菩提。何所菩薩摩
T0226_.08.0509c14: 訶薩隨是三昧行者。前過去佛得決時自致
T0226_.08.0509c15: 成佛。可得見三昧處不。須菩提言。不可得見。
T0226_.08.0509c16: 善男子。於三昧亦不知亦不曉亦不了。何以故
T0226_.08.0509c17: 不知不了。則答言亦不得。亦無有三昧亦不得
T0226_.08.0509c18: 字。佛言。善哉善哉。須菩提。如我所説。空身
T0226_.08.0509c19: 慧菩薩摩訶薩作是者。爲隨般若波羅蜜學。
T0226_.08.0509c20: 是菩薩摩訶薩。爲學般若波羅蜜。舍利弗白
T0226_.08.0509c21: 佛。菩薩摩訶薩如是學。天中天。爲學般若波
T0226_.08.0509c22: 羅蜜。佛語舍利弗。是菩薩摩訶薩。爲學般
T0226_.08.0509c23: 若波羅蜜。舍利弗白佛。如是者爲學何法。佛
T0226_.08.0509c24: 語舍利弗菩薩摩訶薩爲學無學法。何以故。
T0226_.08.0509c25: 法無所逮得。莫癡如小兒學。舍利弗問佛。誰
T0226_.08.0509c26: 能逮得法者。佛語舍利弗。無所得。是故得。佛
T0226_.08.0509c27: 言。無所得法。莫癡如小兒學。謂有字不能得。
T0226_.08.0509c28: 欲學習入法適爲兩礙耳。亦不知亦不見。法
T0226_.08.0509c29: 若有法以有便可得色。是故法不可知是爲
T0226_.08.0510a01: 知亦。不知亦不可見。若小兒癡。謂有身即不
T0226_.08.0510a02: 解便不信。以不解中住故曰小兒。舍利弗白
T0226_.08.0510a03: 佛。菩薩摩訶薩。作是學爲不學薩芸若。佛語
T0226_.08.0510a04: 舍利弗。菩薩摩訶薩。作是學爲不學薩芸若。
T0226_.08.0510a05: 菩薩摩訶薩不作是學。爲學薩芸若以成薩
T0226_.08.0510a06: 芸若。須菩提白佛。若有問者。天中天。幻爲學
T0226_.08.0510a07: 佛得作佛。或時作是問當何以報之。佛語須
T0226_.08.0510a08: 菩提。我故問汝隨所報之。於須菩提云何。幻
T0226_.08.0510a09: 與色爲有異乎。幻與痛痒思想生死識有異
T0226_.08.0510a10: 乎。須菩提報佛言。無有異。幻與色天中天。無
T0226_.08.0510a11: 有異。色是幻幻是色。幻與痛痒思想生死識
T0226_.08.0510a12: 等無有異。佛言。云何須菩提。所問等不隨法。
T0226_.08.0510a13: 從五陰字菩薩。須菩提言。如是天中天。菩薩
T0226_.08.0510a14: 摩訶薩。學欲作佛爲學幻耳。何以故。作幻者
T0226_.08.0510a15: 持陰色如幻無所有色。六衰五陰如幻。痛痒
T0226_.08.0510a16: 思想生死識皆空無所有。但有字六衰五陰
T0226_.08.0510a17: 耳。須菩提。須菩提白佛言。若新學菩薩摩
T0226_.08.0510a18: 訶薩。聞是語得無恐怖。佛語須菩提設使
T0226_.08.0510a19: 新學菩薩摩訶薩。與惡師相得相隨或恐或
T0226_.08.0510a20: 怖。設與善師相隨不恐不怖。須菩提白佛。何
T0226_.08.0510a21: 所菩薩摩訶薩惡師。當何以知之。佛語須
T0226_.08.0510a22: 菩提。其人不尊重摩訶般若波羅蜜。教人棄
T0226_.08.0510a23: 捨去。遠離菩薩心。反教作想令學雜經。隨雜
T0226_.08.0510a24: 經心邪喜樂。教學餘經。聲聞若辟支佛事。
T0226_.08.0510a25: 卷卷令諷誦之。爲説魔事魔主行壞敗菩薩。
T0226_.08.0510a26: 爲種種説生死勤苦。言菩薩道不可得。是故
T0226_.08.0510a27: 爲菩薩摩訶薩惡師。須菩提白佛。何所是菩
T0226_.08.0510a28: 薩摩訶薩善師。當何從知之。佛語須菩提。
T0226_.08.0510a29: 其人尊重摩訶般若波羅蜜。稍稍教人令學
T0226_.08.0510b01: 成。教語魔事令覺魔令遠離諸魔。是故菩薩
T0226_.08.0510b02: 摩訶薩。摩訶僧那僧涅。摩訶衍三拔致諦。是
T0226_.08.0510b03: 爲菩薩摩訶薩善師。須菩提問佛。何因菩薩
T0226_.08.0510b04: 名爲菩薩。天中天。佛語須菩提。學諸經法悉
T0226_.08.0510b05: 曉了於諸法無所著。爾故字爲菩薩。須菩提
T0226_.08.0510b06: 復問佛。悉曉知諸經法爾故字菩薩。何以故。
T0226_.08.0510b07: 復呼摩訶薩。佛語須菩提摩訶薩者於天上天
T0226_.08.0510b08: 下最尊。爾故字爲摩訶薩。舍利弗白佛。我亦
T0226_.08.0510b09: 樂聞。何以故爲摩訶薩。佛語舍利弗。樂聞者
T0226_.08.0510b10: 當爲若説之。摩訶薩者。悉自了見悉了知。一
T0226_.08.0510b11: 切人世間所有悉了知。人壽命悉了知。悉了
T0226_.08.0510b12: 知著斷之事。便能隨人所樂爲説法。以是故
T0226_.08.0510b13: 名爲摩訶薩。須菩提白佛。摩訶薩者。天中天。
T0226_.08.0510b14: 以得摩訶薩字。設菩薩心無有心與心等者。
T0226_.08.0510b15: 無有能逮心者。諸羅漢辟支佛所不能及。心
T0226_.08.0510b16: 無所著心。何以故。是薩芸若心故。用無有餘
T0226_.08.0510b17: 故。以是心無所著。是故號爲摩訶薩。舍利弗
T0226_.08.0510b18: 問須菩提。何因菩薩心無所著。須菩提。心無
T0226_.08.0510b19: 所思故無所著。分耨文陀尼弗白佛。何因摩
T0226_.08.0510b20: 訶薩摩訶薩者。何所菩薩。爲摩訶僧那僧涅。
T0226_.08.0510b21: 摩訶衍者大乘三拔諦。三拔諦者等住。佛言。
T0226_.08.0510b22: 是菩薩即爲摩訶薩。須菩提白佛。摩訶僧那
T0226_.08.0510b23: 僧涅者。何因菩薩摩訶薩。爲摩訶僧那僧涅。
T0226_.08.0510b24: 佛言。菩薩摩訶薩。念我當度不可計阿僧祇
T0226_.08.0510b25: 人悉令般泥洹。如是賜般泥洹。而無有法般
T0226_.08.0510b26: 泥洹者。何以故。須菩提。譬若如幻師於廣大
T0226_.08.0510b27: 處。化作衆人滿一城中。悉斷所化人頭。於須
T0226_.08.0510b28: 菩提意云何。有所中傷死者不。須菩提言。無
T0226_.08.0510b29: 有中傷死者。佛言。如是須菩提。度不可計阿
T0226_.08.0510c01: 僧祇人賜般泥洹。無有人般泥洹者。聞是不
T0226_.08.0510c02: 恐。當知是菩薩摩訶薩。即爲摩訶僧那僧涅。
T0226_.08.0510c03: 須菩提白佛。如我從佛聞念其中事。如是不
T0226_.08.0510c04: 爲摩訶僧那僧涅。何以故。無有作薩芸若者。
T0226_.08.0510c05: 無有供養無有作人者。何所人當作僧那僧
T0226_.08.0510c06: 涅。色。天中天。無著無縛無脱。痛痒思想生死
T0226_.08.0510c07: 識。天中天。無著無縛無脱。分漫陀尼弗問須
T0226_.08.0510c08: 菩提。色無著無縛無脱。痛痒思想生死識無
T0226_.08.0510c09: 著無縛無脱。乃有色不著不縛不脱。乃有痛
T0226_.08.0510c10: 痒思想生死識不著不縛不脱。何所色。須菩
T0226_.08.0510c11: 提。無著無縛無脱。何所痛痒思想生死識無
T0226_.08.0510c12: 著無縛無脱。須菩提語分漫陀尼弗。色如
T0226_.08.0510c13: 幻無著無縛無脱。痛痒思想生死識如幻。無
T0226_.08.0510c14: 著無縛無脱。無有邊無著無縛無脱。恍忽無
T0226_.08.0510c15: 著無縛無脱。無所生無著無縛無脱。是故
T0226_.08.0510c16: 菩薩摩訶薩。摩訶僧那僧涅。須菩提白佛。何
T0226_.08.0510c17: 因菩薩摩訶薩爲摩訶衍三拔諦。何所是摩
T0226_.08.0510c18: 訶衍。從何所住衍衍爲住何所。當從何所立
T0226_.08.0510c19: 衍中。佛語須菩提。摩訶衍摩訶衍者。無有極
T0226_.08.0510c20: 不可得邊幅。從何所自致立衍。摩訶衍者。從
T0226_.08.0510c21: 三界出立薩芸若中。亦不於衍有所立不立。
T0226_.08.0510c22: 何以故。立不立者。於法不知法。何所法當立
T0226_.08.0510c23: 者。須菩提白佛言。摩訶衍摩訶衍者。於天上
T0226_.08.0510c24: 天下人中極過上。其衍與空等。如虚空覆不
T0226_.08.0510c25: 可計阿僧祇人。爾故爲摩訶衍。菩薩摩訶薩。
T0226_.08.0510c26: 亦不見來時亦不見去時。亦不見住處。於摩
T0226_.08.0510c27: 訶衍。天中天。不能得本。亦不能得當所來。亦
T0226_.08.0510c28: 不能得中間。於三界見字爲摩訶衍。佛言。善
T0226_.08.0510c29: 哉善哉。須菩提。爾故菩薩摩訶薩爲摩訶衍。
T0226_.08.0510c30: 分漫陀尼弗白佛。尊者須菩提。佛使説般若
T0226_.08.0511a01: 波羅蜜。乃説摩訶衍事爲。須菩提白佛言。我
T0226_.08.0511a02: 説般若波羅蜜得無過。天中天。佛語須菩提。
T0226_.08.0511a03: 所説般若波羅蜜。不過如毫毛適得其中。復
T0226_.08.0511a04: 次天中天。亦不見菩薩本。亦不見當來。菩薩
T0226_.08.0511a05: 亦不見菩薩中間色無有邊。菩薩亦無有邊。
T0226_.08.0511a06: 色菩薩不可逮。亦不可知。亦不可得。如是天
T0226_.08.0511a07: 中天。菩薩摩訶薩。亦不可知。亦不可得。當以
T0226_.08.0511a08: 何般若波羅蜜。爲菩薩摩訶薩説之。亦不得
T0226_.08.0511a09: 菩薩。亦不見菩薩。當以何法説般若波羅蜜。
T0226_.08.0511a10: 菩薩轉復相字爲菩薩。云何天中天。何所字
T0226_.08.0511a11: 我我天中天。我者亦滅。是者法之自然。何所
T0226_.08.0511a12: 是色。其要不滅者。何所色爲是。痛痒思想生
T0226_.08.0511a13: 死識亦爾。識者無有邊菩薩亦無有邊。菩薩
T0226_.08.0511a14: 了不知處亦不可見。天中天。一切菩薩摩訶
T0226_.08.0511a15: 薩。了無有處亦無可得。何所是菩薩摩訶薩。
T0226_.08.0511a16: 當爲説般若波羅蜜。於菩薩都不可得見亦不
T0226_.08.0511a17: 知處。當從何法中説般若波羅蜜。菩薩摩訶
T0226_.08.0511a18: 薩。爲得字者如是字想。我我天中天。我亦
T0226_.08.0511a19: 滅。是法之自然。何所識要而不滅者。何所識
T0226_.08.0511a20: 於法之自然而不滅。不滅者非法作亦不無
T0226_.08.0511a21: 不滅。何無滅者。如般若波羅蜜。所説不作異
T0226_.08.0511a22: 滅。當從何法自致。菩薩爲住行者。其聞是者
T0226_.08.0511a23: 不恐不畏。爲行般若波羅蜜。般若波羅蜜者。
T0226_.08.0511a24: 天中天。熟思惟是時。爲不入色。何以得色無
T0226_.08.0511a25: 所生爲非色。設非色爲無色亦無有生。從其
T0226_.08.0511a26: 中無所得字。是色爲法作數。是時菩薩摩訶
T0226_.08.0511a27: 薩。爲行般若波羅蜜。當視法思惟深入中。是
T0226_.08.0511a28: 時亦不入痛痒思想生死識。何以故。識無所
T0226_.08.0511a29: 生爲非識。設非識爲無識。亦無有生。從其
T0226_.08.0511a30: 中無所得字是識爲法作數。舍利弗問須菩
T0226_.08.0511b01: 提。所説法無所出生。設菩薩無所出生者。菩
T0226_.08.0511b02: 薩用何等故。勤苦行菩薩之道。設用一切人
T0226_.08.0511b03: 故。何能忍是勤苦。須菩提語舍利弗。我
T0226_.08.0511b04: 亦不使菩薩忍是勤苦行。菩薩忍勤苦行是
T0226_.08.0511b05: 菩薩之道。不自念我忍勤苦行。何以故。菩薩
T0226_.08.0511b06: 心不作是念。便能爲不可計阿僧祇人而作
T0226_.08.0511b07: 本令悉安隱。念之如母念之如父。念之如子
T0226_.08.0511b08: 念之如身。菩薩摩訶薩當持心作是念。一切
T0226_.08.0511b09: 於菩薩不見亦不知處。於内外法當作是念
T0226_.08.0511b10: 當作是行。作是行者爲忍勤苦行。設使菩薩。
T0226_.08.0511b11: 舍利弗。不見出生。菩薩爲無所生。舍利弗謂
T0226_.08.0511b12: 須菩提。設使菩薩無所生。薩芸若亦無所生。
T0226_.08.0511b13: 須菩提語舍利弗。薩芸若亦無所生。舍利弗
T0226_.08.0511b14: 復謂須菩提。薩芸若無所生。凡人亦無所生。
T0226_.08.0511b15: 須菩提言。凡人者亦無所生。舍利弗謂須菩
T0226_.08.0511b16: 提。菩薩無所生。菩薩法亦無所生。薩芸若無
T0226_.08.0511b17: 所生。薩芸若法亦無所生。凡人亦無所生。凡
T0226_.08.0511b18: 人法亦無所生。菩薩無所從生自致薩芸若。
T0226_.08.0511b19: 須菩提言。不從無所生法可入。亦不無無所
T0226_.08.0511b20: 從生法逮得。舍利弗復問。其生生者乃能逮
T0226_.08.0511b21: 得法不。須菩提言。無所從生法爲逮生。無無
T0226_.08.0511b22: 所生法是爲逮得。舍利弗復言。以生生者。爲
T0226_.08.0511b23: 從無所生生。須菩提言。無所生無所生樂聞。
T0226_.08.0511b24: 舍利弗語須菩提。無所樂生是故爲樂。須菩
T0226_.08.0511b25: 提言。無所生聞是爲聞。舍利弗言。以聞所語。
T0226_.08.0511b26: 須菩提語舍利弗。無無所語。是爲語。無所語
T0226_.08.0511b27: 無所樂。是故語是故樂。舍利弗言。善哉善哉。
T0226_.08.0511b28: 須菩提。所説於法中爲尊。何以故。尊者須菩
T0226_.08.0511b29: 提。隨所問即答悉報之。須菩提語舍利弗。佛
T0226_.08.0511c01: 弟子所説法。皆悉如事隨其所問即能解。何
T0226_.08.0511c02: 以故。隨法如事故亦不知所出生。舍利弗言。
T0226_.08.0511c03: 善哉善哉。須菩提。從何波羅蜜度菩薩摩訶
T0226_.08.0511c04: 薩。須菩提語舍利弗。從般若波羅蜜説是法
T0226_.08.0511c05: 時。若諷誦讀。菩薩摩訶薩。當知信之不疑。有
T0226_.08.0511c06: 隨是法不増。不隨是法者不減。舍利弗謂須
T0226_.08.0511c07: 菩提。隨是法不増。不隨是法亦不減。隨法教
T0226_.08.0511c08: 一切人。隨法者不失一切人。皆使得菩薩摩
T0226_.08.0511c09: 訶薩。何以故。一切人悉學法其法俗如故。須
T0226_.08.0511c10: 菩提言。善哉善哉。舍利弗。所解法如。舍利弗
T0226_.08.0511c11: 言。無異。何以故。人之自然。當念知人之恍
T0226_.08.0511c12: ＊忽。當念知恍＊忽。人身難了知當念知之。舍
T0226_.08.0511c13: 利弗。菩薩摩訶薩法當作是守當作是行
T0226_.08.0511c14: ＊摩訶般若波羅蜜問品第二
T0226_.08.0511c15: 爾時釋提桓因。與四萬天人倶來共會。四天
T0226_.08.0511c16: 王與天上二萬天人倶來共會。梵迦夷天與
T0226_.08.0511c17: 一萬天人倶來共會。首陀譮天與五千天人
T0226_.08.0511c18: 倶來共會。諸天宿命有徳。光明巍巍得佛威
T0226_.08.0511c19: 神力。諸天光明悉不復見。釋提桓因白須菩
T0226_.08.0511c20: 提。若干萬千天人大會。欲聽須菩提説般若
T0226_.08.0511c21: 波羅蜜。云何菩薩摩訶薩。於般若波羅蜜中
T0226_.08.0511c22: 住。須菩提語釋提怛因。拘翼。是若干萬千天
T0226_.08.0511c23: 人樂聞者。皆聽我當持佛威神力廣爲諸天
T0226_.08.0511c24: 人説般若波羅蜜。何所天人未發菩薩心者。
T0226_.08.0511c25: 今皆當行。以得須陀洹者不可復得菩薩道。
T0226_.08.0511c26: 何以故。閉塞生死故。正使是輩人索菩薩道。
T0226_.08.0511c27: 我亦勸助之不斷其功徳。悉使取法中極尊
T0226_.08.0511c28: 欲使極上。佛言。善哉善哉。須菩提。勸樂諸學
T0226_.08.0511c29: 乃爾。須菩提白佛言。我當報恩不得不報。何
T0226_.08.0512a01: 以故過去時怛薩阿竭皆令弟子爲諸菩薩説
T0226_.08.0512a02: 般若波羅蜜。怛薩阿竭。時亦在其中學。如是
T0226_.08.0512a03: 法中今自致作佛。天中天。因是故當報恩。
T0226_.08.0512a04: 今我復説般若波羅蜜。菩薩亦當復受菩薩
T0226_.08.0512a05: 法。我亦復勸樂菩薩摩訶薩疾得成佛。須菩
T0226_.08.0512a06: 提語拘翼。當所問者。且聽所問。菩薩摩訶
T0226_.08.0512a07: 薩。云何住般若波羅蜜。菩薩摩訶薩以空
T0226_.08.0512a08: 住般若波羅蜜。菩薩摩訶薩。摩僧那僧涅。摩
T0226_.08.0512a09: 訶衍。三拔諦色不那中住。痛痒思想生死識
T0226_.08.0512a10: 不那中住。須陀洹不那中住。斯陀含不那中
T0226_.08.0512a11: 住。阿那含不那中住。阿羅漢不那中住。辟支
T0226_.08.0512a12: 佛不那中住。佛不那中住。有色不那中住。有
T0226_.08.0512a13: 痛痒思想生死識不那中住有須陀洹不那中
T0226_.08.0512a14: 住有斯陀含不那中住。有阿那含不那中住。
T0226_.08.0512a15: 有阿羅漢不那中住。有辟支佛不那中住。有
T0226_.08.0512a16: 佛不那中住。色常無常不那中住。痛痒思想
T0226_.08.0512a17: 生死識常無常不那中住。色若樂若苦不那
T0226_.08.0512a18: 中住。痛痒思想生死識若苦若樂不那中住。
T0226_.08.0512a19: 色若空不空。不那中住。痛痒思想生死識若
T0226_.08.0512a20: 空不空不那中住。色是我所非我所不那中
T0226_.08.0512a21: 住。痛痒思想生死識是我所非我所不那中
T0226_.08.0512a22: 住。須陀洹道不動成就不那中住。須陀
T0226_.08.0512a23: 洹道成已不那中住。何以故。七死七生便
T0226_.08.0512a24: 度去。是故須陀洹道不那中住。斯陀含道不
T0226_.08.0512a25: 動成就不那中住。斯陀含道成已不那中
T0226_.08.0512a26: 住。何以故。斯陀含一死一生便度去。是故斯
T0226_.08.0512a27: 陀含道不那中住。阿那含道不動成就不那
T0226_.08.0512a28: 中住。阿那含道成已便於天上般泥洹。是故
T0226_.08.0512a29: 阿那含道不那中住。阿羅漢道不動成就不
T0226_.08.0512a30: 那中住。何以故。羅漢道成已便盡是間無有
T0226_.08.0512b01: 餘泥洹般泥洹。是故羅漢道不那中住。辟
T0226_.08.0512b02: 支佛道不動成就不那中住。辟支佛道成已
T0226_.08.0512b03: 過聲聞道地。不逮佛道。便中道般泥洹。是故
T0226_.08.0512b04: 辟支佛道不那中住。自致成佛。爲阿僧祇人
T0226_.08.0512b05: 作本教。不可計阿僧祇人皆當般泥洹。佛所
T0226_.08.0512b06: 作爲皆究竟已當般泥洹。亦不那中住。舍利
T0226_.08.0512b07: 弗心念言。菩薩云何住。須菩提知舍利弗心
T0226_.08.0512b08: 所念。便即報之。云何舍利弗。佛爲在何所住。
T0226_.08.0512b09: 舍利弗語須菩提。佛無所住。怛薩阿竭心無
T0226_.08.0512b10: 所住止。亦不在不動處止。亦無動處止。須菩
T0226_.08.0512b11: 提語舍利弗。菩薩摩訶薩當作是學。如怛薩
T0226_.08.0512b12: 阿竭不住亦不不住亦無無住。當作是學住。
T0226_.08.0512b13: 諸天人聞是其心各作是念。諸閲叉若大若
T0226_.08.0512b14: 小所語悉可了知尊者須菩提所説了不可知
T0226_.08.0512b15: 須菩提。知諸天人心之所念。即報言。是語難
T0226_.08.0512b16: 了難了。亦不可聞亦不可知。諸天人心各各
T0226_.08.0512b17: 復念。是語當解當解。今尊者須菩提。所知深
T0226_.08.0512b18: 入深入。須菩提。即復知諸天人心所念語諸
T0226_.08.0512b19: 天人。欲得須陀洹道證以得須陀洹道不忍
T0226_.08.0512b20: 不那中住便度去。欲得斯陀含道證以得斯
T0226_.08.0512b21: 陀含道不忍不那中住便度去。欲得阿那含
T0226_.08.0512b22: 道證以得阿那含道。不忍不那中住便度去。
T0226_.08.0512b23: 欲得阿羅漢道證已得羅漢道不忍不那中住
T0226_.08.0512b24: 便度去。欲得辟支佛道證已得辟支佛道不
T0226_.08.0512b25: 忍不那中住便度去。欲得佛道證已得佛道
T0226_.08.0512b26: 不忍不那中住便度去。諸天人皆念言。尊者
T0226_.08.0512b27: 須菩提所説乃爾。誰當聽受是法者。須菩提
T0226_.08.0512b28: 知諸天人心所念語諸天人幻人者當聽我法
T0226_.08.0512b29: 當受我法。何以故。從我聞法已亦不作證。諸
T0226_.08.0512c01: 天人心各各復念。云何幻人聽法與人等無有
T0226_.08.0512c02: 異。須菩提。知諸天人心所念語諸天人。幻如
T0226_.08.0512c03: 人人如幻。須菩提言。我説須陀洹斯陀含阿
T0226_.08.0512c04: 那含阿羅漢辟支佛道亦如幻耳。正使佛道
T0226_.08.0512c05: 我説亦復如幻。諸天人謂須菩提。乃至佛亦
T0226_.08.0512c06: 復説如幻。須菩提語諸天人。乃至泥洹亦復
T0226_.08.0512c07: 如幻。諸天人復問須菩提。乃至泥洹亦復如
T0226_.08.0512c08: 幻云何。須菩提言。諸天人設復有法出於泥
T0226_.08.0512c09: 洹者亦復如幻。何以故。幻人泥洹賜如空所
T0226_.08.0512c10: 有。舍利弗。分漫陀尼弗。摩訶拘絺羅。摩訶迦
T0226_.08.0512c11: 栴延等。共問須菩提。般若波羅蜜實重深。何
T0226_.08.0512c12: 等人當受是法者。賢者阿難亦爾。須菩提報
T0226_.08.0512c13: 諸比丘言。阿惟越致菩薩當受是法。若成就
T0226_.08.0512c14: 阿羅漢者。復有是法無有持者。何以故。般若
T0226_.08.0512c15: 波羅蜜説相如是。從中無所出。何以故。法中
T0226_.08.0512c16: 無所有。無所聞無所得。如是法。比無所聞法
T0226_.08.0512c17: 無所得法。從是法中無所受。釋提桓因心念。
T0226_.08.0512c18: 雨法寶尊者須菩提所説。我寧可化作華持
T0226_.08.0512c19: 散須菩提上。釋提桓因。即化作華散尊者須
T0226_.08.0512c20: 菩提上。須菩提即言。是華不出於忉利天上。
T0226_.08.0512c21: 曾見是華爲從幻化。釋提桓因。所化散我上
T0226_.08.0512c22: 者爲從心樹出。不從樹木出生。是華爲從心
T0226_.08.0512c23: 樹出生。釋提桓因言。如所説華爲從心樹
T0226_.08.0512c24: 出。須菩提言。如是拘翼。釋提桓因言。亦不從
T0226_.08.0512c25: 心樹出。須菩提言。以是故爲非華。釋提桓因
T0226_.08.0512c26: 言。尊者須菩提。所入慧甚深甚深。所説不
T0226_.08.0512c27: 増不減。作是説法。如須菩提教菩薩摩訶薩
T0226_.08.0512c28: 當作是學。須菩提語釋提桓因。拘翼所言如
T0226_.08.0512c29: 語無有異。是菩薩摩訶薩所學。菩薩摩訶薩
T0226_.08.0513a01: 所學。菩薩摩訶薩作是學者。爲不學須陀洹
T0226_.08.0513a02: 斯陀含阿那含阿羅漢辟支佛道。是菩薩爲
T0226_.08.0513a03: 學薩芸若。作是學者爲學不可計阿僧祇法。
T0226_.08.0513a04: 不生色學不生痛痒思想生死識學。不學受
T0226_.08.0513a05: 色不學痛痒思想生死識。不學受想法樂。亦
T0226_.08.0513a06: 不學受有所失。作是者爲學薩芸若。爲如
T0226_.08.0513a07: 薩芸若。舍利弗語須菩提。作是學者亦不
T0226_.08.0513a08: 受薩芸若亦不失學。爲學薩芸若。爲如薩芸
T0226_.08.0513a09: 若。須菩提語舍利弗。作是學亦不受薩芸若。
T0226_.08.0513a10: 亦不失學。是爲學薩芸若。爲如薩芸若。釋提
T0226_.08.0513a11: 桓因問舍利弗。菩薩摩訶薩。當云何求般若
T0226_.08.0513a12: 波羅蜜。舍利弗言。當問尊者須菩提。釋提桓
T0226_.08.0513a13: 因問尊者須菩提。當持何威神恩而所學。須
T0226_.08.0513a14: 菩提言。所學者悉承用佛威神恩。屬拘翼所
T0226_.08.0513a15: 問。菩薩摩訶薩。當云何求般若波羅蜜。亦不
T0226_.08.0513a16: 可從色求亦不可離色求。亦不可從痛痒思
T0226_.08.0513a17: 想生死識求。亦不可離識求。何以故。般若
T0226_.08.0513a18: 波羅蜜亦非色亦不離色。般若波羅蜜。非
T0226_.08.0513a19: 痛痒思想生死識。般若波羅蜜亦不離識。般
T0226_.08.0513a20: 若波羅蜜。釋提桓因問須菩提。摩訶波羅
T0226_.08.0513a21: 蜜無有邊。摩訶波羅蜜無有極。須菩提語
T0226_.08.0513a22: 拘翼。摩訶波羅蜜。無有邊無有極。波羅
T0226_.08.0513a23: 蜜了不可見無有極。波羅蜜了不可極。人無
T0226_.08.0513a24: 極波羅蜜亦無極。如是拘翼。當云何求波羅
T0226_.08.0513a25: 蜜。於法中無有極。無有邊際亦無中間。亦不
T0226_.08.0513a26: 能得有所限。波羅蜜者。亦復如是。復次拘翼。
T0226_.08.0513a27: 法者無際無限。無有極。無有中間無可得者。
T0226_.08.0513a28: 釋提桓因言。云何尊者須菩提。人無極。波羅
T0226_.08.0513a29: 蜜亦無極。須菩提語釋提桓因。都盧不可議
T0226_.08.0513b01: 計。正使倍復倍人亦無極。波羅蜜亦復無極。
T0226_.08.0513b02: 釋提桓因言。何縁人無極波羅蜜亦無極。須
T0226_.08.0513b03: 菩提言。於拘翼意云何。何所法中説人人之
T0226_.08.0513b04: 本。釋提桓因言。無有法作是説者。亦無法留
T0226_.08.0513b05: 置者。設有出者但字耳。無有作者但以字耳。
T0226_.08.0513b06: 須菩提言。於釋提桓因云何。能有人可得見
T0226_.08.0513b07: 者不。釋提桓因言。不可得見。須菩提報釋提
T0226_.08.0513b08: 桓因。無有作者何所有人。正使怛薩阿竭阿
T0226_.08.0513b09: 惟三佛壽如恒邊沙劫説有人生者滅者。釋
T0226_.08.0513b10: 提桓因言。無有人。何以故。本淨淨故。以是
T0226_.08.0513b11: 拘翼。人無有極。當作是念般若波羅蜜
T0226_.08.0513b12: 摩訶般若鈔經卷第一
T0226_.08.0513b13:
T0226_.08.0513b14:
T0226_.08.0513b15:
T0226_.08.0513b16:
T0226_.08.0513b17:
T0226_.08.0513b18: 前秦天竺沙門曇摩蜱共竺佛念譯
T0226_.08.0513b19: 功徳品第三
T0226_.08.0513b20: 爾時諸因坻天。諸梵天。諸波耶和提天。諸伊
T0226_.08.0513b21: 沙天。諸那提乾天。同時三反作是稱譽法。賢
T0226_.08.0513b22: 者須菩提。所説法甚深。怛薩阿竭皆從是生。
T0226_.08.0513b23: 其有聞者若諷誦讀有行者我輩恭敬視如怛
T0226_.08.0513b24: 薩阿竭。我輩恭敬視菩薩摩訶薩持般若波
T0226_.08.0513b25: 羅蜜。佛語諸天人。如是如是。昔我於提和竭
T0226_.08.0513b26: 羅佛前。逮得般若波羅蜜。我便爲提和竭羅
T0226_.08.0513b27: 佛所授決言。却後若當爲人中之導。悉當逮
T0226_.08.0513b28: 佛智慧。却後無數阿僧祇劫。汝當作佛。號字
T0226_.08.0513b29: 釋迦文天上天下於中最尊安定世間法中極
T0226_.08.0513c01: 明號曰爲佛。諸天人白佛言。甚善。菩薩摩訶
T0226_.08.0513c02: 薩。天中天行般若波羅蜜自致行到薩芸若。
T0226_.08.0513c03: 佛於天會中告諸比丘比丘尼優婆塞優婆
T0226_.08.0513c04: 夷。今以四輩爲證。欲天梵天阿陂譮天皆共
T0226_.08.0513c05: 證知。佛語釋提桓因。拘翼。若有善男子善女
T0226_.08.0513c06: 人。其有學般若波羅蜜持誦者。是善男子善
T0226_.08.0513c07: 女人。魔若魔天若人若非人。終不能得其便。
T0226_.08.0513c08: 亦不得横死。復次拘翼。忉利天上諸天人。其
T0226_.08.0513c09: 有行佛道者。未得般若波羅蜜學誦者。是輩
T0226_.08.0513c10: 天人皆當往到善男子善女人所其學持誦般
T0226_.08.0513c11: 若波羅蜜者。若行空閑屏隈之處。終不恐怖
T0226_.08.0513c12: 無所畏懼。四天王白佛言。我輩自共擁護是
T0226_.08.0513c13: 善男子善女人學般若波羅蜜持者誦者。梵
T0226_.08.0513c14: 摩三鉢天。及諸梵天人。倶白佛言。我輩自共
T0226_.08.0513c15: 擁護是善男子善女人學般若波羅蜜持誦者
T0226_.08.0513c16: 釋提桓因白佛言。我自擁護是善男子善女
T0226_.08.0513c17: 人學般若波羅蜜持誦者。釋提桓因復白佛
T0226_.08.0513c18: 言。難及天中天。若善男子善女人。有學般若
T0226_.08.0513c19: 波羅蜜者便得現在法。其受般若波羅蜜者。
T0226_.08.0513c20: 天中天。爲悉受六波羅蜜。佛言。如是拘翼。其
T0226_.08.0513c21: 受般若波羅蜜者。爲悉受六波羅蜜。復次拘
T0226_.08.0513c22: 翼。若善男子善女人。學持諷誦般若波羅蜜
T0226_.08.0513c23: 者。拘翼且聽。我説其人所得功徳。上語亦善
T0226_.08.0513c24: 中語亦善下語亦善。釋提桓因言。受教。佛語
T0226_.08.0513c25: 拘翼。其欲於我法中有所嬈害亂者。其人稍
T0226_.08.0513c26: 稍起惡意。欲來未至中道而亡。是善男子善
T0226_.08.0513c27: 女人。用學般若波羅蜜持誦故。其人齎惡往
T0226_.08.0513c28: 來至。稍稍嬈害亂意自止。便屈還終不至是
T0226_.08.0513c29: 者。拘翼。善男子善女人所作。爲悉自見得。用
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