INBUDS
小品般若波羅蜜經 (No. 0227_ 鳩摩羅什譯 ) in Vol. 08
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T0227_.08.0546a01: 差別。世尊。是般若波羅蜜有大功徳。有無量
T0227_.08.0546a02: 無邊功徳。有無等等功徳。世尊。若有人寫
T0227_.08.0546a03: 般若波羅蜜經卷。供養恭敬尊重讃歎。以好
T0227_.08.0546a04: 華香乃至幢幡。若復有人＊寫般若波羅蜜經
T0227_.08.0546a05: 卷與他人。是二功徳何所爲多。佛言。憍尸
T0227_.08.0546a06: 迦。我還問汝。隨意答我。於意云何。若有人得
T0227_.08.0546a07: 佛舍利但自供養。若復有人得佛舍利。自供
T0227_.08.0546a08: 養亦與他人令供養。是二功徳何所爲多釋
T0227_.08.0546a09: 提桓因言。世尊。若人得佛舍利自供養。亦與
T0227_.08.0546a10: 他人令供養。其福甚多。佛言。如是如是。憍尸
T0227_.08.0546a11: 迦。若善男子善女人。寫般若波羅蜜經卷。供
T0227_.08.0546a12: 養恭敬尊重讃歎。以好花香乃至幢幡。不如
T0227_.08.0546a13: 善男子善女人＊寫般若波羅蜜經卷。自供養
T0227_.08.0546a14: 亦與他人令供養其福甚多。佛言。憍尸迦。若
T0227_.08.0546a15: 善男子善女人在在處處。爲人解説般若波
T0227_.08.0546a16: 羅蜜。其福甚多
T0227_.08.0546a17: 小品般＊若經卷第二
T0227_.08.0546a18:
T0227_.08.0546a19:
T0227_.08.0546a20:
T0227_.08.0546a21:小品般若波羅蜜經卷第三
T0227_.08.0546a22: ＊後秦龜茲國三藏＊鳩摩羅什譯
T0227_.08.0546a23: 佐助品第六
T0227_.08.0546a24: 佛告釋提桓因言。憍尸迦。若有善男子善女
T0227_.08.0546a25: 人。教閻浮提人令行十善道。於意云何。是
T0227_.08.0546a26: 人以是因縁得福多不。釋提桓因言。甚多世
T0227_.08.0546a27: 尊。佛言。憍尸迦。不如善男子善女人以般若
T0227_.08.0546a28: 波羅蜜經卷與他人令得書寫讀誦其福甚多。
T0227_.08.0546a29: 憍尸迦。置是閻浮提衆生。若復有人教四天
T0227_.08.0546b01: 下衆生令行十善道。置是四天下。若周梨迦
T0227_.08.0546b02: 小千世界。若二千中世界。若三千大千世界
T0227_.08.0546b03: 衆生。若教十方如恒河沙等世界衆生。令行
T0227_.08.0546b04: 十善道。於意云何。是人以是因縁故得福多
T0227_.08.0546b05: 不。釋提桓因言。甚多世尊。佛言憍尸迦。不如
T0227_.08.0546b06: 善男子善女人以般若波羅蜜經卷與他人令
T0227_.08.0546b07: 得書寫讀誦其福甚多。復次憍尸迦。若有善
T0227_.08.0546b08: 男子善女人。教閻浮提衆生。令行四禪四無
T0227_.08.0546b09: 量心四無色定五神通。是人以是因縁得福
T0227_.08.0546b10: 多不。釋提桓因言。甚多世尊。佛言憍尸迦。不
T0227_.08.0546b11: 如善男子善女人以般若波羅蜜經卷與他人
T0227_.08.0546b12: 令得書寫讀誦其福甚多。憍尸迦。置是閻浮
T0227_.08.0546b13: 提及三千大千世界衆生。乃至教十方如恒
T0227_.08.0546b14: 河沙等世界衆生。令行四禪四無量心四無
T0227_.08.0546b15: 色定五神通。＊於意云何。是人以是因縁得福
T0227_.08.0546b16: 多不。釋提桓因言。甚多世尊。佛言。憍尸迦。
T0227_.08.0546b17: 不如善男子善女人以般若波羅蜜經卷與他
T0227_.08.0546b18: 人令得書寫讀誦其福甚多。復次憍尸迦。若
T0227_.08.0546b19: 有善男子善女人。以般若波羅蜜經卷。與他
T0227_.08.0546b20: 人令得書寫讀誦。不如善男子善女人自爲
T0227_.08.0546b21: 他人讀誦其福甚多。復次憍尸迦。若善男子
T0227_.08.0546b22: 善女人自爲他人讀誦般若波羅蜜。不如善
T0227_.08.0546b23: 男子善女人自爲他人解説其義其福甚多。
T0227_.08.0546b24: 是時釋提桓因白佛言。世尊。應爲何等人解
T0227_.08.0546b25: 説般若波羅蜜義。佛言。憍尸迦。若有善男子
T0227_.08.0546b26: 善女人。不知般若波羅蜜義故。應爲解説其
T0227_.08.0546b27: 義。何以故。憍尸迦。未來世當有相似般若波
T0227_.08.0546b28: 羅蜜。善男子善女人於是中。欲得阿耨多羅
T0227_.08.0546b29: 三藐三菩提聞是相似般若波羅蜜則有違
T0227_.08.0546c01: 錯。釋提桓因言。世尊。何等是相似般若波
T0227_.08.0546c02: 羅蜜。憍尸迦。當來世有比丘欲説般若波羅
T0227_.08.0546c03: 蜜。而説＊相似般若波羅蜜世尊。云何諸比丘
T0227_.08.0546c04: 説相似般若波羅蜜。佛言。諸比丘説言。色是
T0227_.08.0546c05: 無常。若如是求是爲行般若波羅蜜。受想行
T0227_.08.0546c06: 識是無常。＊若如是求是爲行般若波羅蜜。憍
T0227_.08.0546c07: 尸迦。是名説相似般若波羅蜜。憍尸迦。不壞
T0227_.08.0546c08: 色故觀色無常。不壞受想行識故觀識無常。
T0227_.08.0546c09: 不作如是觀者。是名行相似般若波羅蜜。憍
T0227_.08.0546c10: 尸迦。以是因縁故。菩薩説般若波羅蜜義其
T0227_.08.0546c11: 福甚多。復次憍尸迦。若有善男子善女人。教
T0227_.08.0546c12: 閻浮提衆生。令得須陀洹果。於意云何。是人
T0227_.08.0546c13: 以是因縁其福多不。釋提桓因言。甚多世尊。
T0227_.08.0546c14: 佛言。憍尸迦。不如善男子善女人以般若
T0227_.08.0546c15: 波羅蜜經卷。與他人令得書寫讀誦作是言。
T0227_.08.0546c16: 汝當得是應般若波羅蜜功徳其福甚多。何
T0227_.08.0546c17: 以故。須陀洹果從般若波羅蜜出故。憍尸迦。
T0227_.08.0546c18: 置是閻浮提及三千大千世界。乃至教十方
T0227_.08.0546c19: 如恒河沙等世界衆生。令得須陀洹果。於意
T0227_.08.0546c20: 云何。是人以是因縁其福多不。釋提桓因言。
T0227_.08.0546c21: 甚多世尊。佛言。憍尸迦。不如善男子善女人
T0227_.08.0546c22: 以般若波羅蜜經卷。與他人令得書寫讀誦
T0227_.08.0546c23: 作是言。汝當得是應般若波羅蜜功徳其福
T0227_.08.0546c24: 甚多。何以故。須陀洹果從般若波羅蜜出故
T0227_.08.0546c25: 復次憍尸迦。若有善男子善女人。教閻浮提
T0227_.08.0546c26: 衆生。令得斯陀含果阿那含果阿羅漢果辟
T0227_.08.0546c27: 支佛道。＊於意云何。是人以是因縁其福多
T0227_.08.0546c28: 不。釋提桓因言。甚多世尊。佛言。＊憍尸迦。不
T0227_.08.0546c29: 如善男子善女人以般若波羅蜜經卷。與他
T0227_.08.0547a01: 人令得書寫讀誦作是言。汝當得是應般若
T0227_.08.0547a02: 波羅蜜功徳其福甚多。何以故。汝隨學是法
T0227_.08.0547a03: 當得薩婆若法。隨得薩婆若法。當隨得斯陀
T0227_.08.0547a04: 含果阿那含果阿羅漢果辟支佛道。憍尸迦。
T0227_.08.0547a05: 置是閻浮提及三千大千世界衆生。乃至教
T0227_.08.0547a06: 十方如恒河沙等世界衆生。令得斯陀含果
T0227_.08.0547a07: 阿那含果阿羅漢果辟支佛道。於意云何。是
T0227_.08.0547a08: 人以是因縁其福多不。釋提桓因言。甚多世
T0227_.08.0547a09: 尊。佛言。憍尸迦。不如善男子善女人以般
T0227_.08.0547a10: 若波羅蜜經卷。與他人令得書寫讀誦作是
T0227_.08.0547a11: 言。汝當得是應般若波羅蜜功徳其福甚
T0227_.08.0547a12: 多。何以故。汝隨學是法當得薩婆若法。隨
T0227_.08.0547a13: 得薩婆若法。當隨得斯陀含果阿那含果阿
T0227_.08.0547a14: 羅漢果辟支佛道。復次憍尸迦。若滿閻浮提
T0227_.08.0547a15: 衆生。皆發阿耨多羅三藐三菩提心。若有善
T0227_.08.0547a16: 男子善女人。以般若波羅蜜經卷與之令得
T0227_.08.0547a17: 書寫讀誦。是人以是因縁其福多不。釋提桓
T0227_.08.0547a18: 因言。甚多世尊。佛言。憍尸迦。不如善男子善
T0227_.08.0547a19: 女人以般若波羅蜜經卷。與一阿毘跋致菩
T0227_.08.0547a20: 薩。作是念。是菩薩於是中學。當能修習般若
T0227_.08.0547a21: 波羅蜜。以是因縁般若波羅蜜増廣流布。福
T0227_.08.0547a22: 多於彼。憍尸迦。置是閻浮提及三千大千世
T0227_.08.0547a23: 界衆生。乃至十方如恒河沙等世界衆生。皆
T0227_.08.0547a24: 發阿耨多羅三藐三菩提心。若有善男子善
T0227_.08.0547a25: 女人。以般若波羅蜜經卷與之令得書寫讀
T0227_.08.0547a26: 誦。於意云何。是人以是因縁其福多不。釋提
T0227_.08.0547a27: 桓因言。甚多世尊。佛言。不如善男子善女人
T0227_.08.0547a28: 以般若波羅蜜經卷。與一阿＊毘跋致菩薩作
T0227_.08.0547a29: 是念。是菩薩於是中學。當能修習般若波羅
T0227_.08.0547b01: 蜜。以是因縁般若波羅蜜増廣流布。福多於
T0227_.08.0547b02: 彼。復次憍尸迦。閻浮提所有衆生。皆發阿耨
T0227_.08.0547b03: 多羅三藐三菩提心。若有善男子善女人。以
T0227_.08.0547b04: 般若波羅蜜經卷。與之爲解其義。於意云何。
T0227_.08.0547b05: 是人以是因縁其福多不。釋提桓因言。甚多
T0227_.08.0547b06: 世尊。佛言。憍尸迦。不如善男子善女人以
T0227_.08.0547b07: 般若波羅蜜經卷。與一阿毘跋致菩薩爲解
T0227_.08.0547b08: 其義。福多於彼。憍尸迦。置是閻浮提及三
T0227_.08.0547b09: 千大千世界衆生。乃至教十方如恒河沙等
T0227_.08.0547b10: 世界衆生。皆發阿耨多羅三藐三菩提心。若
T0227_.08.0547b11: 有善男子善女人以般若波羅蜜經卷。與之
T0227_.08.0547b12: 爲解其義。於意云何。是人以是因縁其福多
T0227_.08.0547b13: 不。釋提桓因言。甚多世尊。佛言。不如善男
T0227_.08.0547b14: 子善女人以般若波羅蜜經卷。與一阿毘跋
T0227_.08.0547b15: 致菩薩爲解其義。福多於彼。復次憍尸迦。閻
T0227_.08.0547b16: 浮提所有衆生皆是阿毘跋致菩薩。若有善
T0227_.08.0547b17: 男子善女人以般若波羅蜜義教之。於意云
T0227_.08.0547b18: 何。是人以是因縁其福多不。釋提桓因言。甚
T0227_.08.0547b19: 多世尊。佛言。憍尸迦。於是中有一菩薩。疾得
T0227_.08.0547b20: 阿耨多羅三藐三菩提。若有人以般若波羅
T0227_.08.0547b21: 蜜義教之。福多於彼。憍尸迦。置是閻浮提及
T0227_.08.0547b22: 三千大千世界衆生。乃至十方如恒河沙等
T0227_.08.0547b23: 世界衆生。皆是阿毘跋致菩薩。若有善男子
T0227_.08.0547b24: 善女人以般若波羅蜜義教之。於意云何。是
T0227_.08.0547b25: 人以是因縁其福多不。釋提桓因言。甚多世
T0227_.08.0547b26: 尊。佛言。憍尸迦。於是中有一菩薩。疾得阿耨
T0227_.08.0547b27: 多羅三藐三菩提。若有人以般若波羅蜜義
T0227_.08.0547b28: 教之。福多於彼。爾時釋提桓因白佛言。如是
T0227_.08.0547b29: 如是。世尊。隨菩薩近阿耨多羅三藐三菩提。
T0227_.08.0547c01: 轉應以般若波羅蜜義教之。亦轉應以衣服
T0227_.08.0547c02: 飮食臥具醫藥而供養之。其福甚多。何以故。
T0227_.08.0547c03: 世尊。法應爾隨近阿耨多羅三藐三菩提。得
T0227_.08.0547c04: 福轉多。爾時須菩提讃釋提桓因言。善哉善
T0227_.08.0547c05: 哉。憍尸迦。汝是聖弟子。法應佐助諸菩薩。以
T0227_.08.0547c06: 阿耨多羅三藐三菩提安慰護念。若佛初發
T0227_.08.0547c07: 阿耨多羅三藐三菩提心時。過去諸佛及諸
T0227_.08.0547c08: 弟子。若不以六波羅蜜安慰佐助者。不能得
T0227_.08.0547c09: 阿耨多羅三藐三菩提。憍尸迦。佛初發意時。
T0227_.08.0547c10: 過去諸佛及諸弟子。以六波羅蜜應安慰佐
T0227_.08.0547c11: 助故。得阿耨多羅三藐三菩提
T0227_.08.0547c12: 摩訶般若波羅蜜迴向品第七
T0227_.08.0547c13: 爾時彌勒菩薩語須菩提。菩薩摩訶薩隨喜
T0227_.08.0547c14: 福徳。於餘衆生布施持戒修禪福徳。最大最
T0227_.08.0547c15: 勝最上最妙。爾時須菩提問彌勒菩薩。若菩
T0227_.08.0547c16: 薩於十方無量阿僧祇世界。過去無量滅度
T0227_.08.0547c17: 諸佛。是諸佛從初發心。乃至得阿耨多羅三
T0227_.08.0547c18: 藐三菩提。入無餘涅槃乃至法欲滅時。於是
T0227_.08.0547c19: 中間所有應六波羅蜜善根福徳。及諸聲聞
T0227_.08.0547c20: 弟子布施持戒修禪福徳。所有學無學無漏
T0227_.08.0547c21: 福徳及諸佛戒品定品慧品解脱品解脱知見
T0227_.08.0547c22: 品。大慈大悲利安衆生。無量佛法及其所説。
T0227_.08.0547c23: 從是法中衆生受學。是諸衆生所有福徳。及
T0227_.08.0547c24: 諸佛滅後衆生所種福徳。合集稱量是諸福
T0227_.08.0547c25: 徳。以最大最勝最上最妙心隨喜。隨喜已迴
T0227_.08.0547c26: 向阿耨多羅三藐三菩提作是觀。我此福徳
T0227_.08.0547c27: 當得阿耨多羅三藐三菩提。若菩薩作是念。
T0227_.08.0547c28: 我以是心迴向阿耨多羅三藐三菩提。如心
T0227_.08.0547c29: 所縁是諸縁諸事爲可得不。彌勒言。是諸縁
T0227_.08.0548a01: 諸事不可得。如心取相。須菩提言。若是諸縁
T0227_.08.0548a02: 諸事不爾者。是人將無想顛倒見顛倒心顛
T0227_.08.0548a03: 倒。無常謂常。苦謂樂。不淨謂淨。無我謂我。
T0227_.08.0548a04: 生想顛倒見顛倒心顛倒。若諸縁諸事如實
T0227_.08.0548a05: 者。菩提亦如是。心亦如是。若諸縁諸事菩提
T0227_.08.0548a06: 及心無異者。何等是隨喜心迴向阿耨多羅
T0227_.08.0548a07: 三藐三菩提。彌勒言。須菩提。如是迴向法不
T0227_.08.0548a08: 應於新發意菩薩前説。所以者何。是人所有
T0227_.08.0548a09: 信樂恭敬淨心皆當滅失。須菩提。如是迴向
T0227_.08.0548a10: 法應於阿毘跋致菩薩前説。若與善知識相
T0227_.08.0548a11: 隨者説。是人聞是不驚不怖不沒不退。菩薩
T0227_.08.0548a12: 隨喜福徳應如是迴向薩婆若。所用心迴向。
T0227_.08.0548a13: 是心即盡即滅。何等心是迴向阿耨多羅三
T0227_.08.0548a14: 藐三菩提。若用心心迴向。是二心不倶。又心
T0227_.08.0548a15: 性不可得迴向。爾時釋提桓因語須菩提。新
T0227_.08.0548a16: 發意菩薩聞是事將無驚怖耶。菩薩今云何
T0227_.08.0548a17: 以隨喜福徳如實迴向。爾時須菩提因彌勒
T0227_.08.0548a18: 菩薩作是言。菩薩於過去諸佛。道已斷行已
T0227_.08.0548a19: 滅戲論盡。滅蕀刺除重擔。得己利盡有結。
T0227_.08.0548a20: 正智解脱心得自在。無量阿僧祇世界中滅
T0227_.08.0548a21: 度諸佛。所有善根福徳勢力。及諸弟子於諸
T0227_.08.0548a22: 佛所。所種善根合集稱量。是諸福徳以最大
T0227_.08.0548a23: 最勝最上最妙心隨喜。隨喜已迴向阿耨多
T0227_.08.0548a24: 羅三藐三菩提。是菩薩今當云何不墮想顛
T0227_.08.0548a25: 倒見顛倒心顛倒。若是菩薩用是心迴向阿
T0227_.08.0548a26: 耨多羅三藐三菩提。於是心中不生心相。則
T0227_.08.0548a27: 是迴向阿耨多羅三藐三菩提。若是菩薩於
T0227_.08.0548a28: 是心中而生心相。則墮想顛倒見顛倒心顛
T0227_.08.0548a29: 倒。若菩薩隨喜時。是心盡滅相。如實知盡
T0227_.08.0548b01: 滅相。盡滅相法則不可迴向。迴向心亦如是
T0227_.08.0548b02: 相。所迴向法亦如是相。若能如是迴向。是名
T0227_.08.0548b03: 正迴向。菩薩摩訶薩應以隨喜福徳如是迴
T0227_.08.0548b04: 向。若菩薩於過去諸佛所有福徳。并諸弟子
T0227_.08.0548b05: 及凡夫人乃至畜生聞法種善根 及諸天龍
T0227_.08.0548b06: 夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽
T0227_.08.0548b07: 人非人等。聞法發應薩婆若心。合集稱量是
T0227_.08.0548b08: 諸福徳。以最大最勝最上最妙心隨喜。隨喜
T0227_.08.0548b09: 已迴向阿耨多羅三藐三菩提。若菩薩如是
T0227_.08.0548b10: 念。是諸法皆盡滅。所迴向處亦盡滅。是名隨
T0227_.08.0548b11: 喜福徳正迴向阿耨多羅三藐三菩提。又菩
T0227_.08.0548b12: 薩如是知無有法能迴向法。是名正迴向阿
T0227_.08.0548b13: 耨多羅三藐三菩提。若菩薩如是迴向。則不
T0227_.08.0548b14: 墮想顛倒見顛倒心顛倒。何以故。是菩薩不
T0227_.08.0548b15: 貪著迴向故。是名無上迴向。若有菩薩於福
T0227_.08.0548b16: 徳作起法。取相分別則不能以此福徳迴向。
T0227_.08.0548b17: 何以故。是作起法皆是離相。隨喜福徳亦是
T0227_.08.0548b18: 離相。若菩薩知所念作起法皆離相。當知是
T0227_.08.0548b19: 爲行般若波羅蜜。又諸過去滅度佛善根福
T0227_.08.0548b20: 徳亦如是。迴向所用迴向法性相亦如是。若
T0227_.08.0548b21: 能如是知。是名正迴向阿耨多羅三藐三菩
T0227_.08.0548b22: 提。何以故。諸佛不許取相迴向故。若法過去
T0227_.08.0548b23: 盡滅。是法無相。不可以相得。若如是亦分
T0227_.08.0548b24: 別。是名取相。若如是亦不分別。是名正迴
T0227_.08.0548b25: 向。云何不取相分別而能迴向。菩薩以是事
T0227_.08.0548b26: 故。應學般若波羅蜜方便。若不聞不得般若
T0227_.08.0548b27: 波羅蜜方便。則不能入是事。若不聞不得般
T0227_.08.0548b28: 若波羅蜜方便。能以諸福徳正迴向者。無有
T0227_.08.0548b29: 是處。何以故。是人於過去諸佛身及諸福徳
T0227_.08.0548c01: 皆已滅度。而取相分別得是福徳。欲以迴
T0227_.08.0548c02: 向。如是迴向諸佛不許亦不隨喜。何以故。是
T0227_.08.0548c03: 皆於法有所得故。所謂於過去滅度諸佛取
T0227_.08.0548c04: 相分別。有所得而迴向即是大貪著。以是有
T0227_.08.0548c05: 所得心迴向者。諸佛不説有大利益。何以故。
T0227_.08.0548c06: 是迴向名爲雜毒衰惱。譬如美食其中有毒。
T0227_.08.0548c07: 雖有好色香美。以有毒故不可食之。愚癡無
T0227_.08.0548c08: 智之人若食此食。初雖香美可意。食欲消時
T0227_.08.0548c09: 有大苦報。如是有人不正受讀誦不解其義。
T0227_.08.0548c10: 而教諸弟子迴向語言。善男子來。如過去未
T0227_.08.0548c11: 來現在諸佛。戒品定品慧品解脱品解脱知
T0227_.08.0548c12: 見品。并諸聲聞弟子及凡夫人所種善根。及
T0227_.08.0548c13: 諸佛與衆生授辟支佛記。是辟支佛所種善
T0227_.08.0548c14: 根。及與菩薩受阿耨多羅三藐三菩提記。是
T0227_.08.0548c15: 諸菩薩所種善根合集稱量。是諸福徳隨喜。
T0227_.08.0548c16: 隨喜已迴向阿耨多羅三藐三菩提。是人如
T0227_.08.0548c17: 是迴向。是迴向取相分別故。名爲雜毒。如雜
T0227_.08.0548c18: 毒食。有所得者無有迴向。何以故。是有所
T0227_.08.0548c19: 得皆是雜毒故。以是故。菩薩應如是思惟
T0227_.08.0548c20: 過去未來現在諸佛善根福徳。應云何迴向
T0227_.08.0548c21: 名爲正迴向至阿耨多羅三藐三菩提。若菩
T0227_.08.0548c22: 薩欲不謗諸佛應如是迴向。如諸佛所知福
T0227_.08.0548c23: 徳。何相何性何體何實。我亦如是隨喜。我以
T0227_.08.0548c24: 是隨喜。迴向阿耨多羅三藐三菩提。菩薩如
T0227_.08.0548c25: 是迴向則無有咎。不謗諸佛如是迴向則不
T0227_.08.0548c26: 雜毒。亦名隨諸佛教。復次菩薩應以隨喜福
T0227_.08.0548c27: 徳如是迴向。如戒品定品慧品解脱品解脱
T0227_.08.0548c28: 知見品。不繋欲界不繋色界不繋無色界。非
T0227_.08.0548c29: 過去非未來非現在。以無繋故。是福徳迴向
T0227_.08.0549a01: 亦無繋。所迴向法亦無繋。迴向處亦無繋。若
T0227_.08.0549a02: 能如是迴向則不雜毒。若不如是迴向。名爲
T0227_.08.0549a03: 邪迴向。菩薩迴向法如三世諸佛所知迴向。
T0227_.08.0549a04: 我亦如是迴向阿耨多羅三藐三菩提。是名
T0227_.08.0549a05: 正迴向。爾時佛讃須菩提言。善哉善哉。須菩
T0227_.08.0549a06: 提。汝能爲諸菩薩摩訶薩作佛事。須菩提。若
T0227_.08.0549a07: 有三千大千世界衆生。皆行慈悲喜捨心四
T0227_.08.0549a08: 禪四無色定五神通。不如是菩薩迴向福徳。
T0227_.08.0549a09: 最大最勝最上最妙。復次須菩提。若有三千
T0227_.08.0549a10: 大千世界衆生。皆發阿耨多羅三藐三菩提
T0227_.08.0549a11: 心。是一一菩薩於恒河沙等劫。以有所得心
T0227_.08.0549a12: 供養如恒河沙等世界衆生。衣服飮食臥具
T0227_.08.0549a13: 醫藥一切樂具。如是一一菩薩皆於恒河沙
T0227_.08.0549a14: 等劫。以有所得心供養是諸衆生衣服飮食
T0227_.08.0549a15: 臥具醫藥一切樂具。於意云何。是諸菩薩以
T0227_.08.0549a16: 是因縁得福多不。須菩提言。甚多世尊。不可
T0227_.08.0549a17: 譬喩。若是福徳有形。恒河沙等世界所不能
T0227_.08.0549a18: 受。佛讃須菩提言。善哉善哉。須菩提。若菩薩
T0227_.08.0549a19: 爲般若波羅蜜所護故。能以是福徳迴向。於
T0227_.08.0549a20: 前有所得心布施福徳。百分不及一。千萬億
T0227_.08.0549a21: 分不及一。乃至算數譬喩所不能及。爾時四
T0227_.08.0549a22: 天王天上二萬天子。合掌禮佛作是言。世尊。
T0227_.08.0549a23: 是菩薩迴向名爲大迴向。以方便故。勝於有
T0227_.08.0549a24: 所得菩薩布施福徳。何以故。是菩薩迴向爲
T0227_.08.0549a25: 般若波羅蜜所護故。爾時忉利天上十萬天
T0227_.08.0549a26: 子。以天花香塗香末香天衣幢幡天諸伎樂
T0227_.08.0549a27: 而供養佛。皆作是言。世尊。是菩薩迴向名爲
T0227_.08.0549a28: 大迴向。以方便故。勝於有所得菩薩布施福
T0227_.08.0549a29: 徳。何以故。是菩薩迴向爲般若波羅蜜所護
T0227_.08.0549b01: 故。夜摩天上十萬天子。兜率陀天上十萬天
T0227_.08.0549b02: 子。化樂天上十萬天子。他化自在天上十萬
T0227_.08.0549b03: 天子。皆以天華天香乃至伎樂而供養佛。皆
T0227_.08.0549b04: 作是言。世尊。是菩薩迴向。名爲大迴向。以方
T0227_.08.0549b05: 便故。勝於有所得菩薩布施福徳。何以故。是
T0227_.08.0549b06: 菩薩迴向爲般若波羅蜜所護故。梵世諸天
T0227_.08.0549b07: 子大聲唱言。是菩薩迴向名爲大迴向。以方
T0227_.08.0549b08: 便故。勝於有所得菩薩布施福徳。何以故。是
T0227_.08.0549b09: 菩薩迴向爲般若波羅蜜所護故。梵輔天梵
T0227_.08.0549b10: 衆天大梵天光天少光天無量光天光音天淨
T0227_.08.0549b11: 天少淨天無量淨天遍淨天無雲行天福生天
T0227_.08.0549b12: 廣果天無廣天無熱天妙見天善見天無小
T0227_.08.0549b13: 天上諸天子。合掌禮佛皆作是言。世尊。是善
T0227_.08.0549b14: 男子善女人求佛道者甚爲希有。爲般若波
T0227_.08.0549b15: 羅蜜所護故。能勝有所得菩薩布施福徳。何
T0227_.08.0549b16: 以故。是菩薩迴向爲般若波羅蜜所護故。爾
T0227_.08.0549b17: 時佛告淨居諸天子。置是三千大千世界衆
T0227_.08.0549b18: 生。若十方恒河沙等世界衆生。皆發阿耨多
T0227_.08.0549b19: 羅三藐三菩提心。是一一菩薩於恒河沙等
T0227_.08.0549b20: 劫。以有所得心供養十方如恒河沙等世界
T0227_.08.0549b21: 衆生衣服飮食臥具醫藥一切樂具。如是一
T0227_.08.0549b22: 一菩薩皆於恒河沙等劫。以有所得心供養
T0227_.08.0549b23: 是諸衆生衣服飮食臥具醫藥一切樂具。若
T0227_.08.0549b24: 有菩薩於過去未來現在諸佛。所有戒品定
T0227_.08.0549b25: 品慧品解脱品解脱知見品。并諸聲聞弟子。
T0227_.08.0549b26: 及凡夫人所種善根。合集稱量是諸福徳。以
T0227_.08.0549b27: 最大最勝最上最妙心隨喜。隨喜已迴向阿
T0227_.08.0549b28: 耨多羅三藐三菩提其福甚多。爾時須菩提
T0227_.08.0549b29: 白佛言。世尊。如佛所説。是諸福徳合集稱量。
T0227_.08.0549c01: 以最大最勝最上最妙心隨喜。隨喜已迴向
T0227_.08.0549c02: 阿耨多羅三藐三菩提。世尊。云何名爲最大
T0227_.08.0549c03: 最勝最上最妙隨喜。佛告須菩提。若菩薩於
T0227_.08.0549c04: 過去未來現在諸法。不取不捨不念不得。於
T0227_.08.0549c05: 此中無有法若已生滅若今生滅若當生滅。
T0227_.08.0549c06: 如諸法實相。隨喜迴向阿耨多羅三藐三菩
T0227_.08.0549c07: 提亦如是。須菩提。是名菩薩最大最勝最上
T0227_.08.0549c08: 最妙隨喜迴向。復次須菩提。菩薩若欲於過
T0227_.08.0549c09: 去未來現在諸佛布施持戒忍辱精進禪定智
T0227_.08.0549c10: 慧解脱解脱知見隨喜。應如是隨喜。如解脱
T0227_.08.0549c11: 持戒亦如是。如解脱。定惠解脱解脱知見
T0227_.08.0549c12: 亦如是。如解脱信解亦如是。如解脱隨喜亦
T0227_.08.0549c13: 如是。如解脱未來未生法亦如是。如解脱過
T0227_.08.0549c14: 去無量阿僧祇世界諸佛及弟子亦如是。
T0227_.08.0549c15: 如解脱今現在十方無量阿僧祇世界諸佛及
T0227_.08.0549c16: ＊弟子亦如是。如解脱未來無量阿僧祇世界
T0227_.08.0549c17: 諸佛及弟子亦如是。是諸法相不繋不縛不
T0227_.08.0549c18: 解不脱。以是迴向阿耨多羅三藐三菩提不
T0227_.08.0549c19: 生不滅故。須菩提。是名菩薩最大最勝最上
T0227_.08.0549c20: 最妙隨喜迴向。以是迴向勝於十方如恒河
T0227_.08.0549c21: 沙等世界諸菩薩。以有所得心皆於恒河沙
T0227_.08.0549c22: 劫供養十方如恒河沙等世界衆生衣服飮食
T0227_.08.0549c23: 臥具醫藥一切樂具。以有所得心布施持戒
T0227_.08.0549c24: 忍辱精進禪定。於此隨喜迴向福徳。百分不
T0227_.08.0549c25: 及一。百千萬億分不及一。乃至算數譬喩所
T0227_.08.0549c26: 不能及
T0227_.08.0549c27: 摩訶般若波羅蜜泥犁品第八
T0227_.08.0549c28: 爾時舍利弗白佛言世尊是般若波羅蜜。佛
T0227_.08.0549c29: 言。是般若波羅蜜。世尊。般若波羅蜜能作照
T0227_.08.0550a01: 明。世尊。般若波羅蜜所應敬禮。世尊。般若波
T0227_.08.0550a02: 羅蜜能與光明。世尊。般若波羅蜜除諸闇冥。
T0227_.08.0550a03: 世尊。般若波羅蜜無所染汚。世尊。般若波羅
T0227_.08.0550a04: 蜜多所利益世尊。般若波羅蜜多所安隱。世
T0227_.08.0550a05: 尊。般若波羅蜜能與盲者眼。世尊。般若波羅
T0227_.08.0550a06: 蜜能令邪行者入正道。世尊。般若波羅蜜即
T0227_.08.0550a07: 是薩婆若。世尊。般若波羅蜜是諸菩薩母。世
T0227_.08.0550a08: 尊。般若波羅蜜非生法者非滅法者。世尊。般
T0227_.08.0550a09: 若波羅蜜具足三轉十二相法輪。世尊。般若
T0227_.08.0550a10: 波羅蜜能爲孤窮者作救護。世尊。般若波羅
T0227_.08.0550a11: 蜜能滅生死。世尊。般若波羅蜜能示一切法
T0227_.08.0550a12: 性。世尊。應云何敬視般若波羅蜜。佛言。如敬
T0227_.08.0550a13: 視佛。敬禮般若波羅蜜如敬禮佛。爾時釋提
T0227_.08.0550a14: 桓因心念。舍利弗。何因縁作是問。念已問舍
T0227_.08.0550a15: 利弗。何因縁作是問。舍利弗言。菩薩摩訶薩
T0227_.08.0550a16: 以般若波羅蜜隨喜福徳。迴向薩婆若故。於
T0227_.08.0550a17: 上諸菩薩所有布施持戒忍辱精進禪定等其
T0227_.08.0550a18: 福最勝。是故我作是問。憍尸迦。譬如盲人雖
T0227_.08.0550a19: 有百千萬衆無有導者不能進趣城邑聚落。
T0227_.08.0550a20: 憍尸迦。五波羅蜜離般若波羅蜜。亦如盲人
T0227_.08.0550a21: 無導。不能修道至薩婆若。若五波羅蜜爲般
T0227_.08.0550a22: 若波羅蜜所護則爲有目。般若波羅蜜力故。
T0227_.08.0550a23: 五波羅蜜得般若波羅蜜名。舍利弗白佛言。
T0227_.08.0550a24: 世尊。云何生般若波羅蜜。佛言。若菩薩不生
T0227_.08.0550a25: 色。則生般若波羅蜜。不生受想行識。則生般
T0227_.08.0550a26: 若波羅蜜。如是生般若波羅蜜爲成何法。舍
T0227_.08.0550a27: 利弗。如是生般若波羅蜜於法無所成。若無
T0227_.08.0550a28: 所成則名般若波羅蜜。釋提桓因白佛言。世
T0227_.08.0550a29: 尊。般若波羅蜜亦不成薩婆若耶。憍尸迦。般
T0227_.08.0550b01: 若波羅蜜成薩婆若。但不如名相作起法成。
T0227_.08.0550b02: 世尊。當云何成。佛言。如不成如是成。釋提桓
T0227_.08.0550b03: 因白佛言。希有世尊。般若波羅蜜不爲生不
T0227_.08.0550b04: 爲滅故有。須菩提白佛言。世尊。菩薩如是亦
T0227_.08.0550b05: 分別則失般若波羅蜜則遠離般若波羅蜜。
T0227_.08.0550b06: 佛告須菩提。有是因縁。若菩薩謂般若波羅
T0227_.08.0550b07: 蜜空無所有。則失般若波羅蜜則遠般若波
T0227_.08.0550b08: 羅蜜。須菩提。是名菩薩般若波羅蜜。世尊。説
T0227_.08.0550b09: 般若波羅蜜爲示何法。須菩提。説般若波羅
T0227_.08.0550b10: 蜜。不示色不示受想行識。不示須陀洹果斯
T0227_.08.0550b11: 陀含果阿那含果阿羅漢果辟支佛道。不示
T0227_.08.0550b12: 佛法。須菩提言。世尊。摩訶波羅蜜是般若波
T0227_.08.0550b13: 羅蜜。佛言。須菩提。於意云何。以是因縁。摩
T0227_.08.0550b14: 訶波羅蜜是般若波羅蜜。須菩提言。般若波
T0227_.08.0550b15: 羅蜜於色不作大不作小。不作合不作散。於
T0227_.08.0550b16: 受想行識。不作大不作小。不作合不作散。世
T0227_.08.0550b17: 尊。般若波羅蜜於佛十力。不作強不作弱。四
T0227_.08.0550b18: 無所畏乃至薩婆若。不作合不作散。世尊。菩
T0227_.08.0550b19: 薩如是亦分別則不行般若波羅蜜。何以故。
T0227_.08.0550b20: 般若波羅蜜無如是相。我當度若干衆生。即
T0227_.08.0550b21: 是菩薩計有所得。所以者何。衆生不生故般
T0227_.08.0550b22: 若波羅蜜不生。衆生無性故般若波羅蜜無
T0227_.08.0550b23: 性。衆生離相故般若波羅蜜離相。衆生不滅
T0227_.08.0550b24: 故般若波羅蜜不滅。衆生不可思議故般若
T0227_.08.0550b25: 波羅蜜不可思議。衆生不可知故般若波羅
T0227_.08.0550b26: 蜜不可知。衆生力集故如來力亦集。舍利弗
T0227_.08.0550b27: 白佛言。世尊。菩薩若能信是深般若波羅蜜。
T0227_.08.0550b28: 不疑不悔不難隨順解義。是人從何處終來
T0227_.08.0550b29: 生此間。佛言舍利弗。是菩薩於他方佛土命
T0227_.08.0550c01: 終來生此間舍利弗。菩薩從他方佛土來者。
T0227_.08.0550c02: 曾已親近供養諸佛問其中義。今聞般若波
T0227_.08.0550c03: 羅蜜即生歡喜如從佛聞。若見般若波羅蜜
T0227_.08.0550c04: 如見佛。須菩提白佛言。世尊。般若波羅蜜可
T0227_.08.0550c05: 聞可見耶。佛言不也。世尊。是菩薩發心已來。
T0227_.08.0550c06: 幾時能修習般若波羅蜜。須菩提。是事應分
T0227_.08.0550c07: 別。有菩薩得値若干百千萬億佛。於諸佛所
T0227_.08.0550c08: 修行梵行。有於大衆聞深般若波羅蜜。無恭
T0227_.08.0550c09: 敬心即時捨去。須菩提。當知是人本於過去
T0227_.08.0550c10: 諸佛。聞説般若波羅蜜捨去故。於今聞深般
T0227_.08.0550c11: 若波羅蜜亦捨去。身心不和起無智業。積集
T0227_.08.0550c12: 無智業因縁故。誹謗拒逆般若波羅蜜。須菩
T0227_.08.0550c13: 提。誹謗拒逆深般若波羅蜜者。即誹謗拒逆
T0227_.08.0550c14: 薩婆若。誹謗拒逆薩婆若者。即誹謗拒逆三
T0227_.08.0550c15: 世諸佛。須菩提。是愚癡人。起如是破法重罪
T0227_.08.0550c16: 業故。若干百千萬劫受大地獄罪。從一大地
T0227_.08.0550c17: 獄至一大地獄。從一大地獄至一大地獄受
T0227_.08.0550c18: 罪時。若火劫起墮他方大地獄。於彼亦從一
T0227_.08.0550c19: 大地獄至一大地獄。從一大地獄至一大地
T0227_.08.0550c20: 獄受罪時。若彼火劫起復墮他方大地獄。墮
T0227_.08.0550c21: 他方大地獄已。復從一大地獄至一大地獄。
T0227_.08.0550c22: 從一大地獄至一大地獄受罪時。若彼火劫
T0227_.08.0550c23: 起。還來墮此大地獄中。是人於此復從一大
T0227_.08.0550c24: 地獄至一大地獄受諸劇苦。如是展轉。乃至
T0227_.08.0550c25: 火劫復起。受是無量苦惱業報。何以故。起惡
T0227_.08.0550c26: 口業故。爾時舍利弗白佛言。世尊。如是業
T0227_.08.0550c27: 似五逆罪。舍利弗。汝勿謂此破法罪似五逆
T0227_.08.0550c28: 罪。何以故。是人聞説深般若波羅蜜。誹謗拒
T0227_.08.0550c29: 逆作是念。不應學是法。是法非佛所説。以是
T0227_.08.0551a01: 因縁。其罪轉増故。亦令他人離般若波羅蜜。
T0227_.08.0551a02: 佛言。是人自壞身亦壞他人身。自飮毒亦飮
T0227_.08.0551a03: 他人毒。自亡失亦亡失他人。自不知不解般
T0227_.08.0551a04: 若波羅蜜。亦教他人不知不解舍利弗。我尚
T0227_.08.0551a05: 不聽是人出家。何況於我法中而受供養。何
T0227_.08.0551a06: 以故。當知是人爲汚法者。當知是人爲是糟
T0227_.08.0551a07: 粕。其性濁黒。若有衆生信受其言者。亦當受
T0227_.08.0551a08: 是劇苦重罪。何以故。舍利弗。若破般若波羅
T0227_.08.0551a09: 蜜。若汚般若波羅蜜。當知是人破法汚法者。
T0227_.08.0551a10: 舍利弗白佛言。世尊。不説是人受身大小。佛
T0227_.08.0551a11: 告舍利弗。置是人身量大小不須説也。是人
T0227_.08.0551a12: 若聞説其身量。熱血當從口出。若死若近死。
T0227_.08.0551a13: 若聞説其身量。自知此罪憂愁深入身體乾
T0227_.08.0551a14: 消。是故不須説其受身大小。舍利弗白佛言。
T0227_.08.0551a15: 世尊。唯願佛説是人身量。令後世人得爲明
T0227_.08.0551a16: 戒。知以是罪業故受是大身 佛告舍利弗。是
T0227_.08.0551a17: 事足爲後世衆生作大明戒。積集如是罪業
T0227_.08.0551a18: 因縁故。受如是無量無邊久劇苦惱。舍利弗。
T0227_.08.0551a19: 是事足爲善人作大明戒。須菩提白佛言。世
T0227_.08.0551a20: 尊。善男子善女人。應善守護身業口業意業。
T0227_.08.0551a21: 世尊。但以口業因縁故。得如是重罪耶。佛告
T0227_.08.0551a22: 須菩提。以口業因縁故。得如是重罪。須菩提。
T0227_.08.0551a23: 我法中多有如是等癡人。誹謗拒逆深般若
T0227_.08.0551a24: 波羅蜜。須菩提。誹謗拒逆深般若波羅蜜者。
T0227_.08.0551a25: 即誹謗拒逆阿耨多羅三藐三菩提。誹謗拒
T0227_.08.0551a26: 逆阿耨多羅三藐三菩提者。即誹謗拒逆過
T0227_.08.0551a27: 去未來現在諸佛薩婆若。誹謗拒逆薩婆若
T0227_.08.0551a28: 者。即誹謗拒逆法寶。誹謗拒逆法寶者。即誹
T0227_.08.0551a29: 謗拒逆僧寶。誹謗拒逆三寶故。即起無量無
T0227_.08.0551b01: 邊重罪之業。須菩提白佛言。世尊。若人誹謗
T0227_.08.0551b02: 拒逆深般若波羅蜜有幾因縁。須菩提。是癡
T0227_.08.0551b03: 人一爲魔所使。二於深妙法不信不解。復
T0227_.08.0551b04: 次須菩提。是癡人得惡知識。不樂不喜修習
T0227_.08.0551b05: 善法。又深貪著常求他過。自高其身卑下他
T0227_.08.0551b06: 人。須菩提。以是因縁故。誹謗拒逆深般若波
T0227_.08.0551b07: 羅蜜。須菩提白佛言。世尊。不精進者信解般
T0227_.08.0551b08: 若波羅蜜甚難。佛言。如是如是。須菩提。不精
T0227_.08.0551b09: 進者信解般若波羅蜜甚難。世尊 云何不精
T0227_.08.0551b10: 進者信解般若波羅蜜甚難。須菩提。色無縛
T0227_.08.0551b11: 無解。何以故。色眞性是色。受想行識無縛無
T0227_.08.0551b12: 解。何以故。識眞性是識。復次須菩提。色前際
T0227_.08.0551b13: 無縛無解。何以故。色前際眞性是色。色後際
T0227_.08.0551b14: 無縛無解。何以故。色後際眞性是色。現在色
T0227_.08.0551b15: 無縛無解。何以故。現在色眞性是色。須菩
T0227_.08.0551b16: 提。受想行識前際無縛無解。何以故。識前際
T0227_.08.0551b17: 眞性是識。識後際無縛無解。何以故。識後際
T0227_.08.0551b18: 眞性是識。現在識無縛無解。何以故。現在識
T0227_.08.0551b19: 眞性是識。世尊。般若波羅蜜甚深。不精進者
T0227_.08.0551b20: 信解甚難。佛言。如是如是。須菩提。深般若波
T0227_.08.0551b21: 羅蜜不精進者信解甚難。須菩提。色淨即是
T0227_.08.0551b22: 果淨。色淨故果亦淨。受想行識淨即是果淨。
T0227_.08.0551b23: 受想行識淨故果亦淨。復次須菩提。色淨即
T0227_.08.0551b24: 是薩婆若淨。薩婆若淨故色淨。須菩提。色淨
T0227_.08.0551b25: 薩婆若淨。無二無別無異無壞。受想行識淨
T0227_.08.0551b26: 即是薩婆若淨。薩婆若淨故受想行識淨。須
T0227_.08.0551b27: 菩提。薩婆若淨受想行識淨。無二無別無異
T0227_.08.0551b28: 無壞
T0227_.08.0551b29: 小品般＊若經卷第三
T0227_.08.0551c01:
T0227_.08.0551c02:
T0227_.08.0551c03:
T0227_.08.0551c04:小品般若波羅蜜經卷第四
T0227_.08.0551c05: 後秦龜茲國＊三藏鳩摩羅什譯
T0227_.08.0551c06: 歎淨品第九
T0227_.08.0551c07: 爾時舍利弗白佛言。世尊。是淨甚深。佛言淨
T0227_.08.0551c08: 故。世尊是淨明。佛言淨故。世尊。是淨不生欲
T0227_.08.0551c09: 界不生色界不生無色界。佛言淨故。世尊。是
T0227_.08.0551c10: 淨無垢無淨。佛言淨故。世尊。是淨無得無果。
T0227_.08.0551c11: 佛言淨故。世尊。是淨不作不起。佛言淨故。世
T0227_.08.0551c12: 尊。是淨無知。佛言淨故。世尊。是淨不知色。
T0227_.08.0551c13: 不知受想行識。佛言淨故。世尊。般若波羅蜜
T0227_.08.0551c14: 於薩婆若不増不減。佛言淨故。世尊。般若波
T0227_.08.0551c15: 羅蜜淨故。於法無所取。佛言淨故。爾時須菩
T0227_.08.0551c16: 提白佛言。世尊。我淨故色淨。佛言畢竟淨故。
T0227_.08.0551c17: 世尊。我淨故受想行識淨。佛言畢竟淨故。世
T0227_.08.0551c18: 尊。我淨故果淨。佛言畢竟淨故。世尊。我淨故
T0227_.08.0551c19: 薩婆若淨。佛言畢竟淨故。世尊。我淨故無得
T0227_.08.0551c20: 無果。佛言畢竟淨故。世尊 我無邊故色無邊。
T0227_.08.0551c21: 佛言畢竟淨故。世尊。我無邊故受想行識無
T0227_.08.0551c22: 邊。佛言畢竟淨故。世尊。如是如是名菩薩般
T0227_.08.0551c23: 若波羅蜜耶。須菩提畢竟淨故。世尊。般若波
T0227_.08.0551c24: 羅蜜非此岸非彼岸非中流。佛言畢竟淨故
T0227_.08.0551c25: 世尊。菩薩若如是。亦分別即失般若波羅蜜。
T0227_.08.0551c26: 即遠般若波羅蜜。佛言。善哉善哉。須菩提。從
T0227_.08.0551c27: 名相故生著。希有世尊。善説般若波羅蜜中
T0227_.08.0551c28: 著。爾時舍利弗語須菩提。何因縁故名爲著。
T0227_.08.0551c29: 舍利弗。若善男子善女人。分別色空。即名爲
T0227_.08.0546a02: 無邊功徳。有無等等功徳。世尊。若有人寫
T0227_.08.0546a03: 般若波羅蜜經卷。供養恭敬尊重讃歎。以好
T0227_.08.0546a04: 華香乃至幢幡。若復有人＊寫般若波羅蜜經
T0227_.08.0546a05: 卷與他人。是二功徳何所爲多。佛言。憍尸
T0227_.08.0546a06: 迦。我還問汝。隨意答我。於意云何。若有人得
T0227_.08.0546a07: 佛舍利但自供養。若復有人得佛舍利。自供
T0227_.08.0546a08: 養亦與他人令供養。是二功徳何所爲多釋
T0227_.08.0546a09: 提桓因言。世尊。若人得佛舍利自供養。亦與
T0227_.08.0546a10: 他人令供養。其福甚多。佛言。如是如是。憍尸
T0227_.08.0546a11: 迦。若善男子善女人。寫般若波羅蜜經卷。供
T0227_.08.0546a12: 養恭敬尊重讃歎。以好花香乃至幢幡。不如
T0227_.08.0546a13: 善男子善女人＊寫般若波羅蜜經卷。自供養
T0227_.08.0546a14: 亦與他人令供養其福甚多。佛言。憍尸迦。若
T0227_.08.0546a15: 善男子善女人在在處處。爲人解説般若波
T0227_.08.0546a16: 羅蜜。其福甚多
T0227_.08.0546a17: 小品般＊若經卷第二
T0227_.08.0546a18:
T0227_.08.0546a19:
T0227_.08.0546a20:
T0227_.08.0546a21:
T0227_.08.0546a22: ＊後秦龜茲國三藏＊鳩摩羅什譯
T0227_.08.0546a23: 佐助品第六
T0227_.08.0546a24: 佛告釋提桓因言。憍尸迦。若有善男子善女
T0227_.08.0546a25: 人。教閻浮提人令行十善道。於意云何。是
T0227_.08.0546a26: 人以是因縁得福多不。釋提桓因言。甚多世
T0227_.08.0546a27: 尊。佛言。憍尸迦。不如善男子善女人以般若
T0227_.08.0546a28: 波羅蜜經卷與他人令得書寫讀誦其福甚多。
T0227_.08.0546a29: 憍尸迦。置是閻浮提衆生。若復有人教四天
T0227_.08.0546b01: 下衆生令行十善道。置是四天下。若周梨迦
T0227_.08.0546b02: 小千世界。若二千中世界。若三千大千世界
T0227_.08.0546b03: 衆生。若教十方如恒河沙等世界衆生。令行
T0227_.08.0546b04: 十善道。於意云何。是人以是因縁故得福多
T0227_.08.0546b05: 不。釋提桓因言。甚多世尊。佛言憍尸迦。不如
T0227_.08.0546b06: 善男子善女人以般若波羅蜜經卷與他人令
T0227_.08.0546b07: 得書寫讀誦其福甚多。復次憍尸迦。若有善
T0227_.08.0546b08: 男子善女人。教閻浮提衆生。令行四禪四無
T0227_.08.0546b09: 量心四無色定五神通。是人以是因縁得福
T0227_.08.0546b10: 多不。釋提桓因言。甚多世尊。佛言憍尸迦。不
T0227_.08.0546b11: 如善男子善女人以般若波羅蜜經卷與他人
T0227_.08.0546b12: 令得書寫讀誦其福甚多。憍尸迦。置是閻浮
T0227_.08.0546b13: 提及三千大千世界衆生。乃至教十方如恒
T0227_.08.0546b14: 河沙等世界衆生。令行四禪四無量心四無
T0227_.08.0546b15: 色定五神通。＊於意云何。是人以是因縁得福
T0227_.08.0546b16: 多不。釋提桓因言。甚多世尊。佛言。憍尸迦。
T0227_.08.0546b17: 不如善男子善女人以般若波羅蜜經卷與他
T0227_.08.0546b18: 人令得書寫讀誦其福甚多。復次憍尸迦。若
T0227_.08.0546b19: 有善男子善女人。以般若波羅蜜經卷。與他
T0227_.08.0546b20: 人令得書寫讀誦。不如善男子善女人自爲
T0227_.08.0546b21: 他人讀誦其福甚多。復次憍尸迦。若善男子
T0227_.08.0546b22: 善女人自爲他人讀誦般若波羅蜜。不如善
T0227_.08.0546b23: 男子善女人自爲他人解説其義其福甚多。
T0227_.08.0546b24: 是時釋提桓因白佛言。世尊。應爲何等人解
T0227_.08.0546b25: 説般若波羅蜜義。佛言。憍尸迦。若有善男子
T0227_.08.0546b26: 善女人。不知般若波羅蜜義故。應爲解説其
T0227_.08.0546b27: 義。何以故。憍尸迦。未來世當有相似般若波
T0227_.08.0546b28: 羅蜜。善男子善女人於是中。欲得阿耨多羅
T0227_.08.0546b29: 三藐三菩提聞是相似般若波羅蜜則有違
T0227_.08.0546c01: 錯。釋提桓因言。世尊。何等是相似般若波
T0227_.08.0546c02: 羅蜜。憍尸迦。當來世有比丘欲説般若波羅
T0227_.08.0546c03: 蜜。而説＊相似般若波羅蜜世尊。云何諸比丘
T0227_.08.0546c04: 説相似般若波羅蜜。佛言。諸比丘説言。色是
T0227_.08.0546c05: 無常。若如是求是爲行般若波羅蜜。受想行
T0227_.08.0546c06: 識是無常。＊若如是求是爲行般若波羅蜜。憍
T0227_.08.0546c07: 尸迦。是名説相似般若波羅蜜。憍尸迦。不壞
T0227_.08.0546c08: 色故觀色無常。不壞受想行識故觀識無常。
T0227_.08.0546c09: 不作如是觀者。是名行相似般若波羅蜜。憍
T0227_.08.0546c10: 尸迦。以是因縁故。菩薩説般若波羅蜜義其
T0227_.08.0546c11: 福甚多。復次憍尸迦。若有善男子善女人。教
T0227_.08.0546c12: 閻浮提衆生。令得須陀洹果。於意云何。是人
T0227_.08.0546c13: 以是因縁其福多不。釋提桓因言。甚多世尊。
T0227_.08.0546c14: 佛言。憍尸迦。不如善男子善女人以般若
T0227_.08.0546c15: 波羅蜜經卷。與他人令得書寫讀誦作是言。
T0227_.08.0546c16: 汝當得是應般若波羅蜜功徳其福甚多。何
T0227_.08.0546c17: 以故。須陀洹果從般若波羅蜜出故。憍尸迦。
T0227_.08.0546c18: 置是閻浮提及三千大千世界。乃至教十方
T0227_.08.0546c19: 如恒河沙等世界衆生。令得須陀洹果。於意
T0227_.08.0546c20: 云何。是人以是因縁其福多不。釋提桓因言。
T0227_.08.0546c21: 甚多世尊。佛言。憍尸迦。不如善男子善女人
T0227_.08.0546c22: 以般若波羅蜜經卷。與他人令得書寫讀誦
T0227_.08.0546c23: 作是言。汝當得是應般若波羅蜜功徳其福
T0227_.08.0546c24: 甚多。何以故。須陀洹果從般若波羅蜜出故
T0227_.08.0546c25: 復次憍尸迦。若有善男子善女人。教閻浮提
T0227_.08.0546c26: 衆生。令得斯陀含果阿那含果阿羅漢果辟
T0227_.08.0546c27: 支佛道。＊於意云何。是人以是因縁其福多
T0227_.08.0546c28: 不。釋提桓因言。甚多世尊。佛言。＊憍尸迦。不
T0227_.08.0546c29: 如善男子善女人以般若波羅蜜經卷。與他
T0227_.08.0547a01: 人令得書寫讀誦作是言。汝當得是應般若
T0227_.08.0547a02: 波羅蜜功徳其福甚多。何以故。汝隨學是法
T0227_.08.0547a03: 當得薩婆若法。隨得薩婆若法。當隨得斯陀
T0227_.08.0547a04: 含果阿那含果阿羅漢果辟支佛道。憍尸迦。
T0227_.08.0547a05: 置是閻浮提及三千大千世界衆生。乃至教
T0227_.08.0547a06: 十方如恒河沙等世界衆生。令得斯陀含果
T0227_.08.0547a07: 阿那含果阿羅漢果辟支佛道。於意云何。是
T0227_.08.0547a08: 人以是因縁其福多不。釋提桓因言。甚多世
T0227_.08.0547a09: 尊。佛言。憍尸迦。不如善男子善女人以般
T0227_.08.0547a10: 若波羅蜜經卷。與他人令得書寫讀誦作是
T0227_.08.0547a11: 言。汝當得是應般若波羅蜜功徳其福甚
T0227_.08.0547a12: 多。何以故。汝隨學是法當得薩婆若法。隨
T0227_.08.0547a13: 得薩婆若法。當隨得斯陀含果阿那含果阿
T0227_.08.0547a14: 羅漢果辟支佛道。復次憍尸迦。若滿閻浮提
T0227_.08.0547a15: 衆生。皆發阿耨多羅三藐三菩提心。若有善
T0227_.08.0547a16: 男子善女人。以般若波羅蜜經卷與之令得
T0227_.08.0547a17: 書寫讀誦。是人以是因縁其福多不。釋提桓
T0227_.08.0547a18: 因言。甚多世尊。佛言。憍尸迦。不如善男子善
T0227_.08.0547a19: 女人以般若波羅蜜經卷。與一阿毘跋致菩
T0227_.08.0547a20: 薩。作是念。是菩薩於是中學。當能修習般若
T0227_.08.0547a21: 波羅蜜。以是因縁般若波羅蜜増廣流布。福
T0227_.08.0547a22: 多於彼。憍尸迦。置是閻浮提及三千大千世
T0227_.08.0547a23: 界衆生。乃至十方如恒河沙等世界衆生。皆
T0227_.08.0547a24: 發阿耨多羅三藐三菩提心。若有善男子善
T0227_.08.0547a25: 女人。以般若波羅蜜經卷與之令得書寫讀
T0227_.08.0547a26: 誦。於意云何。是人以是因縁其福多不。釋提
T0227_.08.0547a27: 桓因言。甚多世尊。佛言。不如善男子善女人
T0227_.08.0547a28: 以般若波羅蜜經卷。與一阿＊毘跋致菩薩作
T0227_.08.0547a29: 是念。是菩薩於是中學。當能修習般若波羅
T0227_.08.0547b01: 蜜。以是因縁般若波羅蜜増廣流布。福多於
T0227_.08.0547b02: 彼。復次憍尸迦。閻浮提所有衆生。皆發阿耨
T0227_.08.0547b03: 多羅三藐三菩提心。若有善男子善女人。以
T0227_.08.0547b04: 般若波羅蜜經卷。與之爲解其義。於意云何。
T0227_.08.0547b05: 是人以是因縁其福多不。釋提桓因言。甚多
T0227_.08.0547b06: 世尊。佛言。憍尸迦。不如善男子善女人以
T0227_.08.0547b07: 般若波羅蜜經卷。與一阿毘跋致菩薩爲解
T0227_.08.0547b08: 其義。福多於彼。憍尸迦。置是閻浮提及三
T0227_.08.0547b09: 千大千世界衆生。乃至教十方如恒河沙等
T0227_.08.0547b10: 世界衆生。皆發阿耨多羅三藐三菩提心。若
T0227_.08.0547b11: 有善男子善女人以般若波羅蜜經卷。與之
T0227_.08.0547b12: 爲解其義。於意云何。是人以是因縁其福多
T0227_.08.0547b13: 不。釋提桓因言。甚多世尊。佛言。不如善男
T0227_.08.0547b14: 子善女人以般若波羅蜜經卷。與一阿毘跋
T0227_.08.0547b15: 致菩薩爲解其義。福多於彼。復次憍尸迦。閻
T0227_.08.0547b16: 浮提所有衆生皆是阿毘跋致菩薩。若有善
T0227_.08.0547b17: 男子善女人以般若波羅蜜義教之。於意云
T0227_.08.0547b18: 何。是人以是因縁其福多不。釋提桓因言。甚
T0227_.08.0547b19: 多世尊。佛言。憍尸迦。於是中有一菩薩。疾得
T0227_.08.0547b20: 阿耨多羅三藐三菩提。若有人以般若波羅
T0227_.08.0547b21: 蜜義教之。福多於彼。憍尸迦。置是閻浮提及
T0227_.08.0547b22: 三千大千世界衆生。乃至十方如恒河沙等
T0227_.08.0547b23: 世界衆生。皆是阿毘跋致菩薩。若有善男子
T0227_.08.0547b24: 善女人以般若波羅蜜義教之。於意云何。是
T0227_.08.0547b25: 人以是因縁其福多不。釋提桓因言。甚多世
T0227_.08.0547b26: 尊。佛言。憍尸迦。於是中有一菩薩。疾得阿耨
T0227_.08.0547b27: 多羅三藐三菩提。若有人以般若波羅蜜義
T0227_.08.0547b28: 教之。福多於彼。爾時釋提桓因白佛言。如是
T0227_.08.0547b29: 如是。世尊。隨菩薩近阿耨多羅三藐三菩提。
T0227_.08.0547c01: 轉應以般若波羅蜜義教之。亦轉應以衣服
T0227_.08.0547c02: 飮食臥具醫藥而供養之。其福甚多。何以故。
T0227_.08.0547c03: 世尊。法應爾隨近阿耨多羅三藐三菩提。得
T0227_.08.0547c04: 福轉多。爾時須菩提讃釋提桓因言。善哉善
T0227_.08.0547c05: 哉。憍尸迦。汝是聖弟子。法應佐助諸菩薩。以
T0227_.08.0547c06: 阿耨多羅三藐三菩提安慰護念。若佛初發
T0227_.08.0547c07: 阿耨多羅三藐三菩提心時。過去諸佛及諸
T0227_.08.0547c08: 弟子。若不以六波羅蜜安慰佐助者。不能得
T0227_.08.0547c09: 阿耨多羅三藐三菩提。憍尸迦。佛初發意時。
T0227_.08.0547c10: 過去諸佛及諸弟子。以六波羅蜜應安慰佐
T0227_.08.0547c11: 助故。得阿耨多羅三藐三菩提
T0227_.08.0547c12: 摩訶般若波羅蜜迴向品第七
T0227_.08.0547c13: 爾時彌勒菩薩語須菩提。菩薩摩訶薩隨喜
T0227_.08.0547c14: 福徳。於餘衆生布施持戒修禪福徳。最大最
T0227_.08.0547c15: 勝最上最妙。爾時須菩提問彌勒菩薩。若菩
T0227_.08.0547c16: 薩於十方無量阿僧祇世界。過去無量滅度
T0227_.08.0547c17: 諸佛。是諸佛從初發心。乃至得阿耨多羅三
T0227_.08.0547c18: 藐三菩提。入無餘涅槃乃至法欲滅時。於是
T0227_.08.0547c19: 中間所有應六波羅蜜善根福徳。及諸聲聞
T0227_.08.0547c20: 弟子布施持戒修禪福徳。所有學無學無漏
T0227_.08.0547c21: 福徳及諸佛戒品定品慧品解脱品解脱知見
T0227_.08.0547c22: 品。大慈大悲利安衆生。無量佛法及其所説。
T0227_.08.0547c23: 從是法中衆生受學。是諸衆生所有福徳。及
T0227_.08.0547c24: 諸佛滅後衆生所種福徳。合集稱量是諸福
T0227_.08.0547c25: 徳。以最大最勝最上最妙心隨喜。隨喜已迴
T0227_.08.0547c26: 向阿耨多羅三藐三菩提作是觀。我此福徳
T0227_.08.0547c27: 當得阿耨多羅三藐三菩提。若菩薩作是念。
T0227_.08.0547c28: 我以是心迴向阿耨多羅三藐三菩提。如心
T0227_.08.0547c29: 所縁是諸縁諸事爲可得不。彌勒言。是諸縁
T0227_.08.0548a01: 諸事不可得。如心取相。須菩提言。若是諸縁
T0227_.08.0548a02: 諸事不爾者。是人將無想顛倒見顛倒心顛
T0227_.08.0548a03: 倒。無常謂常。苦謂樂。不淨謂淨。無我謂我。
T0227_.08.0548a04: 生想顛倒見顛倒心顛倒。若諸縁諸事如實
T0227_.08.0548a05: 者。菩提亦如是。心亦如是。若諸縁諸事菩提
T0227_.08.0548a06: 及心無異者。何等是隨喜心迴向阿耨多羅
T0227_.08.0548a07: 三藐三菩提。彌勒言。須菩提。如是迴向法不
T0227_.08.0548a08: 應於新發意菩薩前説。所以者何。是人所有
T0227_.08.0548a09: 信樂恭敬淨心皆當滅失。須菩提。如是迴向
T0227_.08.0548a10: 法應於阿毘跋致菩薩前説。若與善知識相
T0227_.08.0548a11: 隨者説。是人聞是不驚不怖不沒不退。菩薩
T0227_.08.0548a12: 隨喜福徳應如是迴向薩婆若。所用心迴向。
T0227_.08.0548a13: 是心即盡即滅。何等心是迴向阿耨多羅三
T0227_.08.0548a14: 藐三菩提。若用心心迴向。是二心不倶。又心
T0227_.08.0548a15: 性不可得迴向。爾時釋提桓因語須菩提。新
T0227_.08.0548a16: 發意菩薩聞是事將無驚怖耶。菩薩今云何
T0227_.08.0548a17: 以隨喜福徳如實迴向。爾時須菩提因彌勒
T0227_.08.0548a18: 菩薩作是言。菩薩於過去諸佛。道已斷行已
T0227_.08.0548a19: 滅戲論盡。滅蕀刺除重擔。得己利盡有結。
T0227_.08.0548a20: 正智解脱心得自在。無量阿僧祇世界中滅
T0227_.08.0548a21: 度諸佛。所有善根福徳勢力。及諸弟子於諸
T0227_.08.0548a22: 佛所。所種善根合集稱量。是諸福徳以最大
T0227_.08.0548a23: 最勝最上最妙心隨喜。隨喜已迴向阿耨多
T0227_.08.0548a24: 羅三藐三菩提。是菩薩今當云何不墮想顛
T0227_.08.0548a25: 倒見顛倒心顛倒。若是菩薩用是心迴向阿
T0227_.08.0548a26: 耨多羅三藐三菩提。於是心中不生心相。則
T0227_.08.0548a27: 是迴向阿耨多羅三藐三菩提。若是菩薩於
T0227_.08.0548a28: 是心中而生心相。則墮想顛倒見顛倒心顛
T0227_.08.0548a29: 倒。若菩薩隨喜時。是心盡滅相。如實知盡
T0227_.08.0548b01: 滅相。盡滅相法則不可迴向。迴向心亦如是
T0227_.08.0548b02: 相。所迴向法亦如是相。若能如是迴向。是名
T0227_.08.0548b03: 正迴向。菩薩摩訶薩應以隨喜福徳如是迴
T0227_.08.0548b04: 向。若菩薩於過去諸佛所有福徳。并諸弟子
T0227_.08.0548b05: 及凡夫人乃至畜生聞法種善根 及諸天龍
T0227_.08.0548b06: 夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽
T0227_.08.0548b07: 人非人等。聞法發應薩婆若心。合集稱量是
T0227_.08.0548b08: 諸福徳。以最大最勝最上最妙心隨喜。隨喜
T0227_.08.0548b09: 已迴向阿耨多羅三藐三菩提。若菩薩如是
T0227_.08.0548b10: 念。是諸法皆盡滅。所迴向處亦盡滅。是名隨
T0227_.08.0548b11: 喜福徳正迴向阿耨多羅三藐三菩提。又菩
T0227_.08.0548b12: 薩如是知無有法能迴向法。是名正迴向阿
T0227_.08.0548b13: 耨多羅三藐三菩提。若菩薩如是迴向。則不
T0227_.08.0548b14: 墮想顛倒見顛倒心顛倒。何以故。是菩薩不
T0227_.08.0548b15: 貪著迴向故。是名無上迴向。若有菩薩於福
T0227_.08.0548b16: 徳作起法。取相分別則不能以此福徳迴向。
T0227_.08.0548b17: 何以故。是作起法皆是離相。隨喜福徳亦是
T0227_.08.0548b18: 離相。若菩薩知所念作起法皆離相。當知是
T0227_.08.0548b19: 爲行般若波羅蜜。又諸過去滅度佛善根福
T0227_.08.0548b20: 徳亦如是。迴向所用迴向法性相亦如是。若
T0227_.08.0548b21: 能如是知。是名正迴向阿耨多羅三藐三菩
T0227_.08.0548b22: 提。何以故。諸佛不許取相迴向故。若法過去
T0227_.08.0548b23: 盡滅。是法無相。不可以相得。若如是亦分
T0227_.08.0548b24: 別。是名取相。若如是亦不分別。是名正迴
T0227_.08.0548b25: 向。云何不取相分別而能迴向。菩薩以是事
T0227_.08.0548b26: 故。應學般若波羅蜜方便。若不聞不得般若
T0227_.08.0548b27: 波羅蜜方便。則不能入是事。若不聞不得般
T0227_.08.0548b28: 若波羅蜜方便。能以諸福徳正迴向者。無有
T0227_.08.0548b29: 是處。何以故。是人於過去諸佛身及諸福徳
T0227_.08.0548c01: 皆已滅度。而取相分別得是福徳。欲以迴
T0227_.08.0548c02: 向。如是迴向諸佛不許亦不隨喜。何以故。是
T0227_.08.0548c03: 皆於法有所得故。所謂於過去滅度諸佛取
T0227_.08.0548c04: 相分別。有所得而迴向即是大貪著。以是有
T0227_.08.0548c05: 所得心迴向者。諸佛不説有大利益。何以故。
T0227_.08.0548c06: 是迴向名爲雜毒衰惱。譬如美食其中有毒。
T0227_.08.0548c07: 雖有好色香美。以有毒故不可食之。愚癡無
T0227_.08.0548c08: 智之人若食此食。初雖香美可意。食欲消時
T0227_.08.0548c09: 有大苦報。如是有人不正受讀誦不解其義。
T0227_.08.0548c10: 而教諸弟子迴向語言。善男子來。如過去未
T0227_.08.0548c11: 來現在諸佛。戒品定品慧品解脱品解脱知
T0227_.08.0548c12: 見品。并諸聲聞弟子及凡夫人所種善根。及
T0227_.08.0548c13: 諸佛與衆生授辟支佛記。是辟支佛所種善
T0227_.08.0548c14: 根。及與菩薩受阿耨多羅三藐三菩提記。是
T0227_.08.0548c15: 諸菩薩所種善根合集稱量。是諸福徳隨喜。
T0227_.08.0548c16: 隨喜已迴向阿耨多羅三藐三菩提。是人如
T0227_.08.0548c17: 是迴向。是迴向取相分別故。名爲雜毒。如雜
T0227_.08.0548c18: 毒食。有所得者無有迴向。何以故。是有所
T0227_.08.0548c19: 得皆是雜毒故。以是故。菩薩應如是思惟
T0227_.08.0548c20: 過去未來現在諸佛善根福徳。應云何迴向
T0227_.08.0548c21: 名爲正迴向至阿耨多羅三藐三菩提。若菩
T0227_.08.0548c22: 薩欲不謗諸佛應如是迴向。如諸佛所知福
T0227_.08.0548c23: 徳。何相何性何體何實。我亦如是隨喜。我以
T0227_.08.0548c24: 是隨喜。迴向阿耨多羅三藐三菩提。菩薩如
T0227_.08.0548c25: 是迴向則無有咎。不謗諸佛如是迴向則不
T0227_.08.0548c26: 雜毒。亦名隨諸佛教。復次菩薩應以隨喜福
T0227_.08.0548c27: 徳如是迴向。如戒品定品慧品解脱品解脱
T0227_.08.0548c28: 知見品。不繋欲界不繋色界不繋無色界。非
T0227_.08.0548c29: 過去非未來非現在。以無繋故。是福徳迴向
T0227_.08.0549a01: 亦無繋。所迴向法亦無繋。迴向處亦無繋。若
T0227_.08.0549a02: 能如是迴向則不雜毒。若不如是迴向。名爲
T0227_.08.0549a03: 邪迴向。菩薩迴向法如三世諸佛所知迴向。
T0227_.08.0549a04: 我亦如是迴向阿耨多羅三藐三菩提。是名
T0227_.08.0549a05: 正迴向。爾時佛讃須菩提言。善哉善哉。須菩
T0227_.08.0549a06: 提。汝能爲諸菩薩摩訶薩作佛事。須菩提。若
T0227_.08.0549a07: 有三千大千世界衆生。皆行慈悲喜捨心四
T0227_.08.0549a08: 禪四無色定五神通。不如是菩薩迴向福徳。
T0227_.08.0549a09: 最大最勝最上最妙。復次須菩提。若有三千
T0227_.08.0549a10: 大千世界衆生。皆發阿耨多羅三藐三菩提
T0227_.08.0549a11: 心。是一一菩薩於恒河沙等劫。以有所得心
T0227_.08.0549a12: 供養如恒河沙等世界衆生。衣服飮食臥具
T0227_.08.0549a13: 醫藥一切樂具。如是一一菩薩皆於恒河沙
T0227_.08.0549a14: 等劫。以有所得心供養是諸衆生衣服飮食
T0227_.08.0549a15: 臥具醫藥一切樂具。於意云何。是諸菩薩以
T0227_.08.0549a16: 是因縁得福多不。須菩提言。甚多世尊。不可
T0227_.08.0549a17: 譬喩。若是福徳有形。恒河沙等世界所不能
T0227_.08.0549a18: 受。佛讃須菩提言。善哉善哉。須菩提。若菩薩
T0227_.08.0549a19: 爲般若波羅蜜所護故。能以是福徳迴向。於
T0227_.08.0549a20: 前有所得心布施福徳。百分不及一。千萬億
T0227_.08.0549a21: 分不及一。乃至算數譬喩所不能及。爾時四
T0227_.08.0549a22: 天王天上二萬天子。合掌禮佛作是言。世尊。
T0227_.08.0549a23: 是菩薩迴向名爲大迴向。以方便故。勝於有
T0227_.08.0549a24: 所得菩薩布施福徳。何以故。是菩薩迴向爲
T0227_.08.0549a25: 般若波羅蜜所護故。爾時忉利天上十萬天
T0227_.08.0549a26: 子。以天花香塗香末香天衣幢幡天諸伎樂
T0227_.08.0549a27: 而供養佛。皆作是言。世尊。是菩薩迴向名爲
T0227_.08.0549a28: 大迴向。以方便故。勝於有所得菩薩布施福
T0227_.08.0549a29: 徳。何以故。是菩薩迴向爲般若波羅蜜所護
T0227_.08.0549b01: 故。夜摩天上十萬天子。兜率陀天上十萬天
T0227_.08.0549b02: 子。化樂天上十萬天子。他化自在天上十萬
T0227_.08.0549b03: 天子。皆以天華天香乃至伎樂而供養佛。皆
T0227_.08.0549b04: 作是言。世尊。是菩薩迴向。名爲大迴向。以方
T0227_.08.0549b05: 便故。勝於有所得菩薩布施福徳。何以故。是
T0227_.08.0549b06: 菩薩迴向爲般若波羅蜜所護故。梵世諸天
T0227_.08.0549b07: 子大聲唱言。是菩薩迴向名爲大迴向。以方
T0227_.08.0549b08: 便故。勝於有所得菩薩布施福徳。何以故。是
T0227_.08.0549b09: 菩薩迴向爲般若波羅蜜所護故。梵輔天梵
T0227_.08.0549b10: 衆天大梵天光天少光天無量光天光音天淨
T0227_.08.0549b11: 天少淨天無量淨天遍淨天無雲行天福生天
T0227_.08.0549b12: 廣果天無廣天無熱天妙見天善見天無小
T0227_.08.0549b13: 天上諸天子。合掌禮佛皆作是言。世尊。是善
T0227_.08.0549b14: 男子善女人求佛道者甚爲希有。爲般若波
T0227_.08.0549b15: 羅蜜所護故。能勝有所得菩薩布施福徳。何
T0227_.08.0549b16: 以故。是菩薩迴向爲般若波羅蜜所護故。爾
T0227_.08.0549b17: 時佛告淨居諸天子。置是三千大千世界衆
T0227_.08.0549b18: 生。若十方恒河沙等世界衆生。皆發阿耨多
T0227_.08.0549b19: 羅三藐三菩提心。是一一菩薩於恒河沙等
T0227_.08.0549b20: 劫。以有所得心供養十方如恒河沙等世界
T0227_.08.0549b21: 衆生衣服飮食臥具醫藥一切樂具。如是一
T0227_.08.0549b22: 一菩薩皆於恒河沙等劫。以有所得心供養
T0227_.08.0549b23: 是諸衆生衣服飮食臥具醫藥一切樂具。若
T0227_.08.0549b24: 有菩薩於過去未來現在諸佛。所有戒品定
T0227_.08.0549b25: 品慧品解脱品解脱知見品。并諸聲聞弟子。
T0227_.08.0549b26: 及凡夫人所種善根。合集稱量是諸福徳。以
T0227_.08.0549b27: 最大最勝最上最妙心隨喜。隨喜已迴向阿
T0227_.08.0549b28: 耨多羅三藐三菩提其福甚多。爾時須菩提
T0227_.08.0549b29: 白佛言。世尊。如佛所説。是諸福徳合集稱量。
T0227_.08.0549c01: 以最大最勝最上最妙心隨喜。隨喜已迴向
T0227_.08.0549c02: 阿耨多羅三藐三菩提。世尊。云何名爲最大
T0227_.08.0549c03: 最勝最上最妙隨喜。佛告須菩提。若菩薩於
T0227_.08.0549c04: 過去未來現在諸法。不取不捨不念不得。於
T0227_.08.0549c05: 此中無有法若已生滅若今生滅若當生滅。
T0227_.08.0549c06: 如諸法實相。隨喜迴向阿耨多羅三藐三菩
T0227_.08.0549c07: 提亦如是。須菩提。是名菩薩最大最勝最上
T0227_.08.0549c08: 最妙隨喜迴向。復次須菩提。菩薩若欲於過
T0227_.08.0549c09: 去未來現在諸佛布施持戒忍辱精進禪定智
T0227_.08.0549c10: 慧解脱解脱知見隨喜。應如是隨喜。如解脱
T0227_.08.0549c11: 持戒亦如是。如解脱。定惠解脱解脱知見
T0227_.08.0549c12: 亦如是。如解脱信解亦如是。如解脱隨喜亦
T0227_.08.0549c13: 如是。如解脱未來未生法亦如是。如解脱過
T0227_.08.0549c14: 去無量阿僧祇世界諸佛及弟子亦如是。
T0227_.08.0549c15: 如解脱今現在十方無量阿僧祇世界諸佛及
T0227_.08.0549c16: ＊弟子亦如是。如解脱未來無量阿僧祇世界
T0227_.08.0549c17: 諸佛及弟子亦如是。是諸法相不繋不縛不
T0227_.08.0549c18: 解不脱。以是迴向阿耨多羅三藐三菩提不
T0227_.08.0549c19: 生不滅故。須菩提。是名菩薩最大最勝最上
T0227_.08.0549c20: 最妙隨喜迴向。以是迴向勝於十方如恒河
T0227_.08.0549c21: 沙等世界諸菩薩。以有所得心皆於恒河沙
T0227_.08.0549c22: 劫供養十方如恒河沙等世界衆生衣服飮食
T0227_.08.0549c23: 臥具醫藥一切樂具。以有所得心布施持戒
T0227_.08.0549c24: 忍辱精進禪定。於此隨喜迴向福徳。百分不
T0227_.08.0549c25: 及一。百千萬億分不及一。乃至算數譬喩所
T0227_.08.0549c26: 不能及
T0227_.08.0549c27: 摩訶般若波羅蜜泥犁品第八
T0227_.08.0549c28: 爾時舍利弗白佛言世尊是般若波羅蜜。佛
T0227_.08.0549c29: 言。是般若波羅蜜。世尊。般若波羅蜜能作照
T0227_.08.0550a01: 明。世尊。般若波羅蜜所應敬禮。世尊。般若波
T0227_.08.0550a02: 羅蜜能與光明。世尊。般若波羅蜜除諸闇冥。
T0227_.08.0550a03: 世尊。般若波羅蜜無所染汚。世尊。般若波羅
T0227_.08.0550a04: 蜜多所利益世尊。般若波羅蜜多所安隱。世
T0227_.08.0550a05: 尊。般若波羅蜜能與盲者眼。世尊。般若波羅
T0227_.08.0550a06: 蜜能令邪行者入正道。世尊。般若波羅蜜即
T0227_.08.0550a07: 是薩婆若。世尊。般若波羅蜜是諸菩薩母。世
T0227_.08.0550a08: 尊。般若波羅蜜非生法者非滅法者。世尊。般
T0227_.08.0550a09: 若波羅蜜具足三轉十二相法輪。世尊。般若
T0227_.08.0550a10: 波羅蜜能爲孤窮者作救護。世尊。般若波羅
T0227_.08.0550a11: 蜜能滅生死。世尊。般若波羅蜜能示一切法
T0227_.08.0550a12: 性。世尊。應云何敬視般若波羅蜜。佛言。如敬
T0227_.08.0550a13: 視佛。敬禮般若波羅蜜如敬禮佛。爾時釋提
T0227_.08.0550a14: 桓因心念。舍利弗。何因縁作是問。念已問舍
T0227_.08.0550a15: 利弗。何因縁作是問。舍利弗言。菩薩摩訶薩
T0227_.08.0550a16: 以般若波羅蜜隨喜福徳。迴向薩婆若故。於
T0227_.08.0550a17: 上諸菩薩所有布施持戒忍辱精進禪定等其
T0227_.08.0550a18: 福最勝。是故我作是問。憍尸迦。譬如盲人雖
T0227_.08.0550a19: 有百千萬衆無有導者不能進趣城邑聚落。
T0227_.08.0550a20: 憍尸迦。五波羅蜜離般若波羅蜜。亦如盲人
T0227_.08.0550a21: 無導。不能修道至薩婆若。若五波羅蜜爲般
T0227_.08.0550a22: 若波羅蜜所護則爲有目。般若波羅蜜力故。
T0227_.08.0550a23: 五波羅蜜得般若波羅蜜名。舍利弗白佛言。
T0227_.08.0550a24: 世尊。云何生般若波羅蜜。佛言。若菩薩不生
T0227_.08.0550a25: 色。則生般若波羅蜜。不生受想行識。則生般
T0227_.08.0550a26: 若波羅蜜。如是生般若波羅蜜爲成何法。舍
T0227_.08.0550a27: 利弗。如是生般若波羅蜜於法無所成。若無
T0227_.08.0550a28: 所成則名般若波羅蜜。釋提桓因白佛言。世
T0227_.08.0550a29: 尊。般若波羅蜜亦不成薩婆若耶。憍尸迦。般
T0227_.08.0550b01: 若波羅蜜成薩婆若。但不如名相作起法成。
T0227_.08.0550b02: 世尊。當云何成。佛言。如不成如是成。釋提桓
T0227_.08.0550b03: 因白佛言。希有世尊。般若波羅蜜不爲生不
T0227_.08.0550b04: 爲滅故有。須菩提白佛言。世尊。菩薩如是亦
T0227_.08.0550b05: 分別則失般若波羅蜜則遠離般若波羅蜜。
T0227_.08.0550b06: 佛告須菩提。有是因縁。若菩薩謂般若波羅
T0227_.08.0550b07: 蜜空無所有。則失般若波羅蜜則遠般若波
T0227_.08.0550b08: 羅蜜。須菩提。是名菩薩般若波羅蜜。世尊。説
T0227_.08.0550b09: 般若波羅蜜爲示何法。須菩提。説般若波羅
T0227_.08.0550b10: 蜜。不示色不示受想行識。不示須陀洹果斯
T0227_.08.0550b11: 陀含果阿那含果阿羅漢果辟支佛道。不示
T0227_.08.0550b12: 佛法。須菩提言。世尊。摩訶波羅蜜是般若波
T0227_.08.0550b13: 羅蜜。佛言。須菩提。於意云何。以是因縁。摩
T0227_.08.0550b14: 訶波羅蜜是般若波羅蜜。須菩提言。般若波
T0227_.08.0550b15: 羅蜜於色不作大不作小。不作合不作散。於
T0227_.08.0550b16: 受想行識。不作大不作小。不作合不作散。世
T0227_.08.0550b17: 尊。般若波羅蜜於佛十力。不作強不作弱。四
T0227_.08.0550b18: 無所畏乃至薩婆若。不作合不作散。世尊。菩
T0227_.08.0550b19: 薩如是亦分別則不行般若波羅蜜。何以故。
T0227_.08.0550b20: 般若波羅蜜無如是相。我當度若干衆生。即
T0227_.08.0550b21: 是菩薩計有所得。所以者何。衆生不生故般
T0227_.08.0550b22: 若波羅蜜不生。衆生無性故般若波羅蜜無
T0227_.08.0550b23: 性。衆生離相故般若波羅蜜離相。衆生不滅
T0227_.08.0550b24: 故般若波羅蜜不滅。衆生不可思議故般若
T0227_.08.0550b25: 波羅蜜不可思議。衆生不可知故般若波羅
T0227_.08.0550b26: 蜜不可知。衆生力集故如來力亦集。舍利弗
T0227_.08.0550b27: 白佛言。世尊。菩薩若能信是深般若波羅蜜。
T0227_.08.0550b28: 不疑不悔不難隨順解義。是人從何處終來
T0227_.08.0550b29: 生此間。佛言舍利弗。是菩薩於他方佛土命
T0227_.08.0550c01: 終來生此間舍利弗。菩薩從他方佛土來者。
T0227_.08.0550c02: 曾已親近供養諸佛問其中義。今聞般若波
T0227_.08.0550c03: 羅蜜即生歡喜如從佛聞。若見般若波羅蜜
T0227_.08.0550c04: 如見佛。須菩提白佛言。世尊。般若波羅蜜可
T0227_.08.0550c05: 聞可見耶。佛言不也。世尊。是菩薩發心已來。
T0227_.08.0550c06: 幾時能修習般若波羅蜜。須菩提。是事應分
T0227_.08.0550c07: 別。有菩薩得値若干百千萬億佛。於諸佛所
T0227_.08.0550c08: 修行梵行。有於大衆聞深般若波羅蜜。無恭
T0227_.08.0550c09: 敬心即時捨去。須菩提。當知是人本於過去
T0227_.08.0550c10: 諸佛。聞説般若波羅蜜捨去故。於今聞深般
T0227_.08.0550c11: 若波羅蜜亦捨去。身心不和起無智業。積集
T0227_.08.0550c12: 無智業因縁故。誹謗拒逆般若波羅蜜。須菩
T0227_.08.0550c13: 提。誹謗拒逆深般若波羅蜜者。即誹謗拒逆
T0227_.08.0550c14: 薩婆若。誹謗拒逆薩婆若者。即誹謗拒逆三
T0227_.08.0550c15: 世諸佛。須菩提。是愚癡人。起如是破法重罪
T0227_.08.0550c16: 業故。若干百千萬劫受大地獄罪。從一大地
T0227_.08.0550c17: 獄至一大地獄。從一大地獄至一大地獄受
T0227_.08.0550c18: 罪時。若火劫起墮他方大地獄。於彼亦從一
T0227_.08.0550c19: 大地獄至一大地獄。從一大地獄至一大地
T0227_.08.0550c20: 獄受罪時。若彼火劫起復墮他方大地獄。墮
T0227_.08.0550c21: 他方大地獄已。復從一大地獄至一大地獄。
T0227_.08.0550c22: 從一大地獄至一大地獄受罪時。若彼火劫
T0227_.08.0550c23: 起。還來墮此大地獄中。是人於此復從一大
T0227_.08.0550c24: 地獄至一大地獄受諸劇苦。如是展轉。乃至
T0227_.08.0550c25: 火劫復起。受是無量苦惱業報。何以故。起惡
T0227_.08.0550c26: 口業故。爾時舍利弗白佛言。世尊。如是業
T0227_.08.0550c27: 似五逆罪。舍利弗。汝勿謂此破法罪似五逆
T0227_.08.0550c28: 罪。何以故。是人聞説深般若波羅蜜。誹謗拒
T0227_.08.0550c29: 逆作是念。不應學是法。是法非佛所説。以是
T0227_.08.0551a01: 因縁。其罪轉増故。亦令他人離般若波羅蜜。
T0227_.08.0551a02: 佛言。是人自壞身亦壞他人身。自飮毒亦飮
T0227_.08.0551a03: 他人毒。自亡失亦亡失他人。自不知不解般
T0227_.08.0551a04: 若波羅蜜。亦教他人不知不解舍利弗。我尚
T0227_.08.0551a05: 不聽是人出家。何況於我法中而受供養。何
T0227_.08.0551a06: 以故。當知是人爲汚法者。當知是人爲是糟
T0227_.08.0551a07: 粕。其性濁黒。若有衆生信受其言者。亦當受
T0227_.08.0551a08: 是劇苦重罪。何以故。舍利弗。若破般若波羅
T0227_.08.0551a09: 蜜。若汚般若波羅蜜。當知是人破法汚法者。
T0227_.08.0551a10: 舍利弗白佛言。世尊。不説是人受身大小。佛
T0227_.08.0551a11: 告舍利弗。置是人身量大小不須説也。是人
T0227_.08.0551a12: 若聞説其身量。熱血當從口出。若死若近死。
T0227_.08.0551a13: 若聞説其身量。自知此罪憂愁深入身體乾
T0227_.08.0551a14: 消。是故不須説其受身大小。舍利弗白佛言。
T0227_.08.0551a15: 世尊。唯願佛説是人身量。令後世人得爲明
T0227_.08.0551a16: 戒。知以是罪業故受是大身 佛告舍利弗。是
T0227_.08.0551a17: 事足爲後世衆生作大明戒。積集如是罪業
T0227_.08.0551a18: 因縁故。受如是無量無邊久劇苦惱。舍利弗。
T0227_.08.0551a19: 是事足爲善人作大明戒。須菩提白佛言。世
T0227_.08.0551a20: 尊。善男子善女人。應善守護身業口業意業。
T0227_.08.0551a21: 世尊。但以口業因縁故。得如是重罪耶。佛告
T0227_.08.0551a22: 須菩提。以口業因縁故。得如是重罪。須菩提。
T0227_.08.0551a23: 我法中多有如是等癡人。誹謗拒逆深般若
T0227_.08.0551a24: 波羅蜜。須菩提。誹謗拒逆深般若波羅蜜者。
T0227_.08.0551a25: 即誹謗拒逆阿耨多羅三藐三菩提。誹謗拒
T0227_.08.0551a26: 逆阿耨多羅三藐三菩提者。即誹謗拒逆過
T0227_.08.0551a27: 去未來現在諸佛薩婆若。誹謗拒逆薩婆若
T0227_.08.0551a28: 者。即誹謗拒逆法寶。誹謗拒逆法寶者。即誹
T0227_.08.0551a29: 謗拒逆僧寶。誹謗拒逆三寶故。即起無量無
T0227_.08.0551b01: 邊重罪之業。須菩提白佛言。世尊。若人誹謗
T0227_.08.0551b02: 拒逆深般若波羅蜜有幾因縁。須菩提。是癡
T0227_.08.0551b03: 人一爲魔所使。二於深妙法不信不解。復
T0227_.08.0551b04: 次須菩提。是癡人得惡知識。不樂不喜修習
T0227_.08.0551b05: 善法。又深貪著常求他過。自高其身卑下他
T0227_.08.0551b06: 人。須菩提。以是因縁故。誹謗拒逆深般若波
T0227_.08.0551b07: 羅蜜。須菩提白佛言。世尊。不精進者信解般
T0227_.08.0551b08: 若波羅蜜甚難。佛言。如是如是。須菩提。不精
T0227_.08.0551b09: 進者信解般若波羅蜜甚難。世尊 云何不精
T0227_.08.0551b10: 進者信解般若波羅蜜甚難。須菩提。色無縛
T0227_.08.0551b11: 無解。何以故。色眞性是色。受想行識無縛無
T0227_.08.0551b12: 解。何以故。識眞性是識。復次須菩提。色前際
T0227_.08.0551b13: 無縛無解。何以故。色前際眞性是色。色後際
T0227_.08.0551b14: 無縛無解。何以故。色後際眞性是色。現在色
T0227_.08.0551b15: 無縛無解。何以故。現在色眞性是色。須菩
T0227_.08.0551b16: 提。受想行識前際無縛無解。何以故。識前際
T0227_.08.0551b17: 眞性是識。識後際無縛無解。何以故。識後際
T0227_.08.0551b18: 眞性是識。現在識無縛無解。何以故。現在識
T0227_.08.0551b19: 眞性是識。世尊。般若波羅蜜甚深。不精進者
T0227_.08.0551b20: 信解甚難。佛言。如是如是。須菩提。深般若波
T0227_.08.0551b21: 羅蜜不精進者信解甚難。須菩提。色淨即是
T0227_.08.0551b22: 果淨。色淨故果亦淨。受想行識淨即是果淨。
T0227_.08.0551b23: 受想行識淨故果亦淨。復次須菩提。色淨即
T0227_.08.0551b24: 是薩婆若淨。薩婆若淨故色淨。須菩提。色淨
T0227_.08.0551b25: 薩婆若淨。無二無別無異無壞。受想行識淨
T0227_.08.0551b26: 即是薩婆若淨。薩婆若淨故受想行識淨。須
T0227_.08.0551b27: 菩提。薩婆若淨受想行識淨。無二無別無異
T0227_.08.0551b28: 無壞
T0227_.08.0551b29: 小品般＊若經卷第三
T0227_.08.0551c01:
T0227_.08.0551c02:
T0227_.08.0551c03:
T0227_.08.0551c04:
T0227_.08.0551c05: 後秦龜茲國＊三藏鳩摩羅什譯
T0227_.08.0551c06: 歎淨品第九
T0227_.08.0551c07: 爾時舍利弗白佛言。世尊。是淨甚深。佛言淨
T0227_.08.0551c08: 故。世尊是淨明。佛言淨故。世尊。是淨不生欲
T0227_.08.0551c09: 界不生色界不生無色界。佛言淨故。世尊。是
T0227_.08.0551c10: 淨無垢無淨。佛言淨故。世尊。是淨無得無果。
T0227_.08.0551c11: 佛言淨故。世尊。是淨不作不起。佛言淨故。世
T0227_.08.0551c12: 尊。是淨無知。佛言淨故。世尊。是淨不知色。
T0227_.08.0551c13: 不知受想行識。佛言淨故。世尊。般若波羅蜜
T0227_.08.0551c14: 於薩婆若不増不減。佛言淨故。世尊。般若波
T0227_.08.0551c15: 羅蜜淨故。於法無所取。佛言淨故。爾時須菩
T0227_.08.0551c16: 提白佛言。世尊。我淨故色淨。佛言畢竟淨故。
T0227_.08.0551c17: 世尊。我淨故受想行識淨。佛言畢竟淨故。世
T0227_.08.0551c18: 尊。我淨故果淨。佛言畢竟淨故。世尊。我淨故
T0227_.08.0551c19: 薩婆若淨。佛言畢竟淨故。世尊。我淨故無得
T0227_.08.0551c20: 無果。佛言畢竟淨故。世尊 我無邊故色無邊。
T0227_.08.0551c21: 佛言畢竟淨故。世尊。我無邊故受想行識無
T0227_.08.0551c22: 邊。佛言畢竟淨故。世尊。如是如是名菩薩般
T0227_.08.0551c23: 若波羅蜜耶。須菩提畢竟淨故。世尊。般若波
T0227_.08.0551c24: 羅蜜非此岸非彼岸非中流。佛言畢竟淨故
T0227_.08.0551c25: 世尊。菩薩若如是。亦分別即失般若波羅蜜。
T0227_.08.0551c26: 即遠般若波羅蜜。佛言。善哉善哉。須菩提。從
T0227_.08.0551c27: 名相故生著。希有世尊。善説般若波羅蜜中
T0227_.08.0551c28: 著。爾時舍利弗語須菩提。何因縁故名爲著。
T0227_.08.0551c29: 舍利弗。若善男子善女人。分別色空。即名爲
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