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T0227_.08.0536c14: No.227[Nos.220(4or5)224-226,228of.229]
T0227_.08.0536c15:
T0227_.08.0536c16: 小品經序
T0227_.08.0536c17: 　釋僧叡　
T0227_.08.0536c18: 般若波羅蜜經者。窮理盡性之格言。菩薩成
T0227_.08.0536c19: 佛之弘軌也。軌不弘則不足以寮群異指其
T0227_.08.0536c20: 歸。性不盡則物何以登道場成正覺。正覺之
T0227_.08.0536c21: 所以成。群異之所以一。何莫由斯道也。是以
T0227_.08.0536c22: 異教慇懃。三撫以之頻發。功徳疊校。九増以
T0227_.08.0536c23: 之屡至。如問相摽玄而玄其玄。幻品忘寄而
T0227_.08.0536c24: 忘其忘。道行坦其津。難問窮其源。隨喜忘趣
T0227_.08.0536c25: 以要終。照明不化以即玄。章雖三十。貫之者
T0227_.08.0536c26: 道。言雖十萬。倍之者行。行凝然後無生。道足
T0227_.08.0536c27: 然後補處及此而變一切智也。法華鏡本以
T0227_.08.0536c28: 凝照。般若冥末以解懸解懸理趣。菩薩道也。
T0227_.08.0536c29: 凝照鏡本告其終也。終而不泯則歸途扶疎。
T0227_.08.0537a01: 有三實之跡。權應不夷。則亂緒紛綸。有惑
T0227_.08.0537a02: 趣之異。是以法華般若。相待以期終。方便實
T0227_.08.0537a03: 化。冥一以俟盡。論其窮理盡性夷明萬行。
T0227_.08.0537a04: 則實不如照。取其大明眞化解本無三。則照
T0227_.08.0537a05: 不如實。是故歎深則般若之功重。美實則法
T0227_.08.0537a06: 華之用微。此經之尊。三撫三囑。未足惑也。有
T0227_.08.0537a07: 秦太子者。寓跡儲宮。擬韻區外。翫味斯經。夢
T0227_.08.0537a08: 想増至。准悟大品。深知譯者之失。會聞究
T0227_.08.0537a09: 摩羅法師。神授其文。眞本猶存。以弘始十年
T0227_.08.0537a10: 二月六日。請令出之。至四月三十日。校正都
T0227_.08.0537a11: 訖。考之舊譯。眞若荒田之稼芸。過其半未詎
T0227_.08.0537a12: 多也。斯經正文。凡有四種。是佛異時適化廣
T0227_.08.0537a13: 略之説也。其多者云。有十萬偈。少者六百偈。
T0227_.08.0537a14: 此之大品。乃是天竺之中品也。隨宜之言。復
T0227_.08.0537a15: 何必計其多少。議其煩簡耶。梵文雅質案
T0227_.08.0537a16: 本譯之。於麗巧不足。樸正有餘矣。幸冀文悟
T0227_.08.0537a17: 之賢。略其華而幾其實也
T0227_.08.0537a18:
T0227_.08.0537a19:
T0227_.08.0537a20:
T0227_.08.0537a21: 摩訶般若波羅蜜經卷第一

T0227_.08.0537a22:

丹本摩訶上
有小品二字

T0227_.08.0537a23: 　後秦龜茲國三藏鳩摩羅什譯　
T0227_.08.0537a24: 初品第一
T0227_.08.0537a25: 如是我聞。一時佛在王舍城耆闍崛山中。與
T0227_.08.0537a26: 大比丘僧千二百五十人倶皆是阿羅漢。諸
T0227_.08.0537a27: 漏已盡如調象王。所作已辦捨於重擔。逮得
T0227_.08.0537a28: 己利盡諸有結。正智解脱心得自在。唯除阿
T0227_.08.0537a29: 難。爾時佛告須菩提。汝樂説者。爲諸菩薩説
T0227_.08.0537b01: 所應成就般若波羅蜜。舍利弗。即作是念。須
T0227_.08.0537b02: 菩提。自以力説。爲承佛神力。須菩提知舍利
T0227_.08.0537b03: 弗心所念。語舍利弗言。佛諸弟子敢有所説
T0227_.08.0537b04: 皆是佛力。所以者何。佛所説法於中學者。能
T0227_.08.0537b05: 證諸法相。證已有所言説。皆與法相不相違
T0227_.08.0537b06: 背。以法相力故。爾時須菩提白佛言。世尊。佛
T0227_.08.0537b07: 使我爲諸菩薩説所應成就般若波羅蜜。世
T0227_.08.0537b08: 尊。所言菩薩。菩薩者何等法義。是菩薩我不
T0227_.08.0537b09: 見有法名爲菩薩。世尊。我不見菩薩不得菩
T0227_.08.0537b10: 薩。亦不見不得般若波羅蜜。當教何等菩薩
T0227_.08.0537b11: 般若波羅蜜。若菩薩聞作是説。不驚不怖不
T0227_.08.0537b12: 沒不退。如所説行。是名教菩薩般若波羅蜜。
T0227_.08.0537b13: 復次世尊。菩薩行般若波羅蜜時。應如是學
T0227_.08.0537b14: 不念是菩薩心。所以者何。是心非心。心相本
T0227_.08.0537b15: 淨故。爾時舍利弗語須菩提。有此非心心不。
T0227_.08.0537b16: 須菩提語舍利弗。非心心可得若有若無不。
T0227_.08.0537b17: 舍利弗言不也。須菩提語舍利弗。若非心心
T0227_.08.0537b18: 不可得有無者。應作是言。有心無心耶。舍利
T0227_.08.0537b19: 弗言。何法爲非心。須菩提言。不壞不分別。
T0227_.08.0537b20: 菩薩聞作是説。不驚不怖不沒不退。當知是
T0227_.08.0537b21: 菩薩不離般若波羅蜜行。若善男子善女人
T0227_.08.0537b22: 欲學聲聞地。當聞是般若波羅蜜受持讀誦
T0227_.08.0537b23: 如説修行。欲學辟支佛地。當聞是般若波羅
T0227_.08.0537b24: 蜜受持讀誦如説修行。欲學菩薩地。亦當聞
T0227_.08.0537b25: 是般若波羅蜜受持讀誦如説修行。所以者
T0227_.08.0537b26: 何。般若波羅蜜中廣説菩薩所應學法。須菩
T0227_.08.0537b27: 提白佛言。世尊。我不得不見菩薩。當教何等
T0227_.08.0537b28: 菩薩般若波羅蜜。世尊。我不見菩薩法來去。
T0227_.08.0537b29: 而與菩薩作字言。是菩薩我則疑悔。世尊。又
T0227_.08.0537c01: 菩薩字無決定無住處。所以者何。是字無所
T0227_.08.0537c02: 有故。無所有亦無定無處。若菩薩聞是事。不
T0227_.08.0537c03: 驚不怖不沒不退。當知是菩薩畢竟住不退
T0227_.08.0537c04: 轉地。住無所住。復次世尊。菩薩行般若波羅
T0227_.08.0537c05: 蜜時。不應色中住。不應受想行識中住。何以
T0227_.08.0537c06: 故。若住色中爲作色行。若住受想行識中。爲
T0227_.08.0537c07: 作識行。若行作法。則不能受般若波羅蜜。不
T0227_.08.0537c08: 能習般若波羅蜜。不具足般若波羅蜜。則不
T0227_.08.0537c09: 能成就薩婆若。何以故。色無受想。受想行識
T0227_.08.0537c10: 無受想。若色無受則非色。受想行識無受則
T0227_.08.0537c11: 非識。般若波羅蜜亦無受。菩薩應如是學行
T0227_.08.0537c12: 般若波羅蜜。是名菩薩諸法無受三昧廣大
T0227_.08.0537c13: 無量無定。一切聲聞辟支佛所不能壞。何以故
T0227_.08.0537c14: 是三昧不可以相得。若是三昧可以相得。先
T0227_.08.0537c15: 尼梵志。於薩婆若智不應生信。先尼梵志以
T0227_.08.0537c16: 有量智入是法中。入已不受色。不受受想行
T0227_.08.0537c17: 識。是梵志不以得門見。是智不以内色見。
T0227_.08.0537c18: 是智不以外色見。是智不以内外色見。是智
T0227_.08.0537c19: 亦不離内外色見。是智不以内受想行識見。
T0227_.08.0537c20: 是智不以外受想行識見。是智不以内外受
T0227_.08.0537c21: 想行識見。是智亦不離内外受想行識見。是
T0227_.08.0537c22: 智先尼梵志信解薩婆若智。以得諸法實相
T0227_.08.0537c23: 故得解脱。得解脱已。於諸法中無取無捨。乃
T0227_.08.0537c24: 至涅槃亦無取無捨。世尊。是名菩薩般若波
T0227_.08.0537c25: 羅蜜。不受色不受受想行識。雖不受色不受
T0227_.08.0537c26: 受想行識。未具足佛十力四無所畏十八不共
T0227_.08.0537c27: 法。終不中道而般涅槃。復次世尊。菩薩行般
T0227_.08.0537c28: 若波羅蜜。應如是思惟。何等是般若波羅蜜。
T0227_.08.0537c29: 是誰般若波羅蜜。若法不可得。是般若波羅

Footnote:

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