INBUDS
小品般若波羅蜜經 (No. 0227_ 鳩摩羅什譯 ) in Vol. 08
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T0227_.08.0555a01: 至薩婆若不可思議。色不可思議。受想行識
T0227_.08.0555a02: 不可思議。一切法亦不可思議。菩薩如是行
T0227_.08.0555a03: 者。是名無處所行而行般若波羅蜜。是故名
T0227_.08.0555a04: 爲久行。世尊般若波羅蜜甚深。般若波羅蜜
T0227_.08.0555a05: 是珍寶聚如虚空清淨。希有世尊。般若波羅
T0227_.08.0555a06: 蜜多起留難。若欲書寫者。乃至一歳當疾書
T0227_.08.0555a07: 成。佛言。如是如是。須菩提。若善男子善女
T0227_.08.0555a08: 人。欲書寫讀誦如所説行般若波羅蜜乃至
T0227_.08.0555a09: 一歳當疾疾爲之。須菩提。珍寶法多有怨
T0227_.08.0555a10: 賊。世尊。般若波羅蜜。惡魔常欲伺求斷絶。須
T0227_.08.0555a11: 菩提。惡魔雖欲伺求斷絶亦不能得。舍利弗
T0227_.08.0555a12: 白佛言。世尊。誰神力故。惡魔不能留難般若
T0227_.08.0555a13: 波羅蜜。舍利弗。佛神力故惡魔不能留難。舍
T0227_.08.0555a14: 利弗。亦是十方無量世界現在諸佛神力故。
T0227_.08.0555a15: 惡魔不能留難。諸佛皆共護念是菩薩故。惡
T0227_.08.0555a16: 魔不能得便。何以故。舍利弗。菩薩爲諸佛所
T0227_.08.0555a17: 護者。法應無有留難。何以故舍利弗。若人書
T0227_.08.0555a18: 寫讀誦説般若波羅蜜。十方無量阿僧祇現
T0227_.08.0555a19: 在諸佛法應護念。若有誦般若波羅＊蜜。當知
T0227_.08.0555a20: 是菩薩佛護念故能誦通利。世尊。善男子善
T0227_.08.0555a21: 女人能受持讀誦般若波羅蜜。當知是人佛
T0227_.08.0555a22: 眼所見。舍利弗。若善男子善女人。能受持讀
T0227_.08.0555a23: 誦般若波羅蜜乃至書寫。當知是人佛眼所
T0227_.08.0555a24: 見。舍利弗。若求佛道善男子善女人。受持讀
T0227_.08.0555a25: 誦般若波羅蜜。則近阿耨多羅三藐三菩提。
T0227_.08.0555a26: 乃至自書若使人書。書已受持讀誦。以是因
T0227_.08.0555a27: 縁其福甚多。舍利弗。如來滅後般若波羅
T0227_.08.0555a28: 蜜。當流布南方。從南方流布西方。從西方流
T0227_.08.0555a29: 布北方。舍利弗。我法盛時無有滅相。北方若
T0227_.08.0555b01: 有乃至書寫受持供養般若波羅蜜者。是人
T0227_.08.0555b02: 亦爲佛眼所見所知所念。舍利弗白佛言。世
T0227_.08.0555b03: 尊。後五百歳時。般若波羅蜜當廣流布北方
T0227_.08.0555b04: 耶。舍利弗。後五百歳當廣流布北方。其中善
T0227_.08.0555b05: 男子善女人。聞般若波羅蜜。受持讀誦修習。
T0227_.08.0555b06: 當知久發阿耨多羅三藐三菩提心。世尊。北
T0227_.08.0555b07: 方當有幾所菩薩能受持讀誦修習般若波羅
T0227_.08.0555b08: 蜜。舍利弗。北方雖多有菩薩能讀聽受般若
T0227_.08.0555b09: 波羅蜜。少能誦利修習行者。是人得聞亦不
T0227_.08.0555b10: 驚不怖。是人曾已見佛諮請問難。當知是人
T0227_.08.0555b11: 爲能具足行菩薩道。爲阿耨多羅三藐三菩
T0227_.08.0555b12: 提故。能利益無量衆生。何以故。舍利弗。我爲
T0227_.08.0555b13: 是善男子善女人。説應薩婆若法。是人轉身。
T0227_.08.0555b14: 亦復樂説阿耨多羅三藐三菩提。一心和同。
T0227_.08.0555b15: 乃至魔王不能壞其阿耨多羅三藐三菩提
T0227_.08.0555b16: 心。是人聞般若波羅蜜。心大歡喜心得清淨。
T0227_.08.0555b17: 令多衆生種阿耨多羅三藐三菩提善根。是
T0227_.08.0555b18: 善男子善女人。於我前作是言。我等行菩薩
T0227_.08.0555b19: 道。常當以法示教利喜無量百千萬衆生。令
T0227_.08.0555b20: 住阿耨多羅三藐三菩提。舍利弗。我觀其心
T0227_.08.0555b21: 則生隨喜。是人行菩薩道。當以法示教利喜
T0227_.08.0555b22: 無量百千萬衆生。令住阿耨多羅三藐三菩
T0227_.08.0555b23: 提。如是善男子善女人。心樂大乘願生他方
T0227_.08.0555b24: 現在佛前説法之處。於彼續復廣聞説般若
T0227_.08.0555b25: 波羅蜜。於彼佛土。亦復以法示教利喜無量
T0227_.08.0555b26: 百千萬衆生。令住阿耨多羅三藐三菩提。舍
T0227_.08.0555b27: 利弗白佛言。希有世尊。如來於過去未來現
T0227_.08.0555b28: 在諸法。無法不知無法不識。如來於末來世。
T0227_.08.0555b29: 諸菩薩以多欲多精進。勤求般若波羅蜜。是
T0227_.08.0555c01: 善男子善女人。有求而得有不求而得。如來
T0227_.08.0555c02: 悉知。舍利弗。多有善男子善女人。精進不懈
T0227_.08.0555c03: 故。般若波羅蜜不求而得。世尊。是善男子善
T0227_.08.0555c04: 女人。餘經應六波羅蜜者。亦不求而得耶。舍
T0227_.08.0555c05: 利弗。若有餘應諸波羅蜜深經。是善男子善
T0227_.08.0555c06: 女人。亦不求而得。何以故。舍利弗。法應爾。
T0227_.08.0555c07: 若有菩薩爲諸衆生。示教利喜阿耨多羅三
T0227_.08.0555c08: 藐三菩提。亦自於中學。是人轉身。應諸波羅
T0227_.08.0555c09: 蜜深經亦不求而得◎
T0227_.08.0555c10: 小品般＊若經卷第四
T0227_.08.0555c11:
T0227_.08.0555c12:
T0227_.08.0555c13:
T0227_.08.0555c14:小品般若波羅蜜經卷第五
T0227_.08.0555c15: ＊後秦龜茲國三＊藏鳩摩羅什譯
T0227_.08.0555c16: ◎魔事品第十一
T0227_.08.0555c17: 爾時須菩提白佛言。世尊。已説善男子善女
T0227_.08.0555c18: 人功徳。云何起留難。須菩提。若説法者不即
T0227_.08.0555c19: 樂説。菩薩當知是爲魔事。復次須菩提。説法
T0227_.08.0555c20: 者樂説不止。菩薩當知是爲魔事。須菩提。説
T0227_.08.0555c21: 法者説不究竟。菩薩當知是爲魔事。須菩提。
T0227_.08.0555c22: 書讀誦説般若波羅蜜時傲慢自大。菩薩當
T0227_.08.0555c23: 知是爲魔事。須菩提。書讀誦説般若波羅蜜
T0227_.08.0555c24: 時。互相嗤笑。菩薩當知是爲魔事。須菩提書
T0227_.08.0555c25: 讀誦説般若波羅蜜時。互相輕蔑。菩薩當知
T0227_.08.0555c26: 是爲魔事。須菩提。書讀誦説般若波羅蜜時。
T0227_.08.0555c27: 其心散亂。菩薩當知是爲魔事須菩提。書讀
T0227_.08.0555c28: 誦説般若波羅蜜時。心不專一。菩薩當知是爲
T0227_.08.0555c29: 魔事。須菩提。行者作是念。我於般若波羅蜜
T0227_.08.0556a01: 不得氣味。從座而去。菩薩當知是爲魔事。須
T0227_.08.0556a02: 菩提。行者作是念。我於般若波羅蜜中無有
T0227_.08.0556a03: 受記。心不清淨從座而去。菩薩當知是爲魔
T0227_.08.0556a04: 事。須菩提。行者作是念。般若波羅蜜中不説
T0227_.08.0556a05: 我名心不清淨。菩薩當知是爲魔事。須菩提。
T0227_.08.0556a06: 行者作是念。般若波羅蜜中不説我生處。若
T0227_.08.0556a07: 城邑聚落。以是因縁不樂聞説般若波羅蜜。
T0227_.08.0556a08: 便棄捨去。隨所起念輒却若干劫數。乃復還
T0227_.08.0556a09: 得修菩薩道。菩薩當知是爲魔事。復次須菩
T0227_.08.0556a10: 提。諸經不能至薩婆若者。菩薩捨般若波羅
T0227_.08.0556a11: 蜜而讀誦之。是菩薩則爲捨本而取枝葉。何
T0227_.08.0556a12: 以故。是菩薩因般若波羅蜜。能成就世間出
T0227_.08.0556a13: 世間法。學般若波羅蜜。能學世間出世間法。
T0227_.08.0556a14: 若捨般若波羅蜜。菩薩當知是爲魔事。須菩
T0227_.08.0556a15: 提。譬如有狗捨主所與食分反從作務者索。
T0227_.08.0556a16: 如是須菩提 當來世或有菩薩。捨深般若波
T0227_.08.0556a17: 羅蜜反取餘聲聞辟支佛經。菩薩當知是爲
T0227_.08.0556a18: 魔事。須菩提。譬如人得象不觀反尋其跡。於
T0227_.08.0556a19: 意云何。是人爲智不。不也世尊。須菩提。菩薩
T0227_.08.0556a20: 亦如是。得深般若波羅蜜而棄捨之。反於聲
T0227_.08.0556a21: 聞辟支佛經求薩婆若。於意云何。是人爲智
T0227_.08.0556a22: 不。不也世尊。菩薩當知是爲魔事。須菩提。譬
T0227_.08.0556a23: 如人欲見大海。見已反求牛跡水作是言。大
T0227_.08.0556a24: 海水能多是耶。於意云何。是人爲智不。不也
T0227_.08.0556a25: 世尊。須菩提。當來世菩薩亦如是。得深般若
T0227_.08.0556a26: 波羅蜜。而棄捨之。反讀誦聲聞辟支佛經。於
T0227_.08.0556a27: 意云何。是人爲智不。不也世尊。菩薩當知是
T0227_.08.0556a28: 爲魔事 須菩提。譬如工匠欲造如帝釋勝殿。
T0227_.08.0556a29: 而反揆度日月宮殿。於意云何。是人爲智不。
T0227_.08.0556b01: 不也世尊。須菩提。當來世菩薩亦如是。得深
T0227_.08.0556b02: 般若波羅蜜。而棄捨之。反於聲聞辟支佛經
T0227_.08.0556b03: 中求薩婆若。於意云何。是人爲智不。不也世
T0227_.08.0556b04: 尊。菩薩當知是爲魔事。須菩提。譬如人欲見
T0227_.08.0556b05: 轉輪王。見已不知作是念。轉輪王形貌威徳
T0227_.08.0556b06: 云何。見諸小王取其形貌。作是言。轉輪王形
T0227_.08.0556b07: 貌威徳如是相耶。於意云何。是人爲智不。不
T0227_.08.0556b08: 也世尊。須菩提。當來世菩薩亦如是。得深般
T0227_.08.0556b09: 若波羅蜜。而棄捨之。反於聲聞辟支佛經中
T0227_.08.0556b10: 求薩婆若 於意云何。是人爲智不。不也世尊
T0227_.08.0556b11: 菩薩當知是爲魔事。須菩提。譬如飢人捨百
T0227_.08.0556b12: 味食反食六十日飯。於意云何。是人爲智不。
T0227_.08.0556b13: 不也世尊。須菩提。菩薩亦如是。得深般若波
T0227_.08.0556b14: 羅蜜。而棄捨之。反於聲聞辟支佛經中求薩
T0227_.08.0556b15: 婆若。於意云何。是人爲智不。不也世尊。菩薩
T0227_.08.0556b16: 當知是爲魔事。須菩提。譬如人得無價寶珠
T0227_.08.0556b17: 而比水精。於意云何。是人爲智不。不也世尊。
T0227_.08.0556b18: 須菩提。當來世菩薩亦如是。得深般若波羅
T0227_.08.0556b19: 蜜。而比聲聞辟支佛經。於中求薩婆若。於意
T0227_.08.0556b20: 云何 是人爲智不。不也世尊。菩薩當知是爲
T0227_.08.0556b21: 魔事。復次須菩提。書讀誦説般若波羅蜜時。
T0227_.08.0556b22: 若多説餘事妨廢般若波羅蜜。菩薩當知是
T0227_.08.0556b23: 爲魔事。須菩提白佛言。世尊。般若波羅蜜可
T0227_.08.0556b24: 得書讀誦説耶。不也須菩提。若善男子善女
T0227_.08.0556b25: 人書寫文字。而作是念。我書般若波羅蜜。即
T0227_.08.0556b26: 是魔事。須菩提。爾時應教是善男子善女人。
T0227_.08.0556b27: 汝等勿謂。但以書寫文字。便作是念言。我書
T0227_.08.0556b28: 般若波羅蜜。諸善男子。以是文字。示般若波
T0227_.08.0556b29: 羅蜜義。是故汝等勿著文字。若著文字。菩薩
T0227_.08.0556c01: 當知是爲魔事。若不貪著即捨魔事。復次須
T0227_.08.0556c02: 菩提。書讀誦説般若波羅蜜時。憶念諸方國
T0227_.08.0556c03: 土城邑聚落國王怨賊戰鬪之事憶念父母兄
T0227_.08.0556c04: 弟姉妹。惡魔令生如是等念。妨廢般若波羅
T0227_.08.0556c05: 蜜。菩薩皆應覺之。須菩提。如是當知亦是魔
T0227_.08.0556c06: 事。復次須菩提。書讀誦説般若波羅蜜時。供
T0227_.08.0556c07: 養事起。衣服飮食臥具醫藥資生之物。妨廢
T0227_.08.0556c08: 般若波羅蜜。菩薩皆應覺之。須菩提。如是當
T0227_.08.0556c09: 知亦爲魔事。復次須菩提。惡魔作因縁。令菩
T0227_.08.0556c10: 薩得諸深經有方便菩薩於此深經不生貪著
T0227_.08.0556c11: 無方便菩薩捨般若波羅蜜。取是深經。須菩
T0227_.08.0556c12: 提。我於般若波羅蜜中。廣説方便應於中求。
T0227_.08.0556c13: 而反於餘深經聲聞辟支佛法中。求索方便
T0227_.08.0556c14: 於意云何。是人爲智不。不也世尊。須菩提如
T0227_.08.0556c15: 是當知亦爲魔事。復次須菩提。聽法者欲聞
T0227_.08.0556c16: 般若波羅蜜。説法者疲懈不樂爲説。須菩提。
T0227_.08.0556c17: 如是不和合亦爲魔事。復次須菩提。説法者
T0227_.08.0556c18: 身不疲極。樂説般若波羅蜜。聽法者欲至餘
T0227_.08.0556c19: 國。不得書讀誦説般若波羅蜜。如是不和合
T0227_.08.0556c20: 亦爲魔事。復次須菩提。聽法者有念力智力。
T0227_.08.0556c21: 樂欲聽受讀誦般若波羅蜜 説法者欲至餘
T0227_.08.0556c22: 國。不得書讀誦説般若波羅蜜。如是不和合
T0227_.08.0556c23: 亦爲魔事。復次須菩提。説法者貴於財物衣
T0227_.08.0556c24: 服飮食。聽法者惜不與之。不得書讀誦説般
T0227_.08.0556c25: 若波羅蜜。如是不和合亦爲魔事。復次須菩
T0227_.08.0556c26: 提。聽法者有信樂心。欲供養説法者。而説法
T0227_.08.0556c27: 者誦習不利。聽法者不樂聽受。不得書讀誦
T0227_.08.0556c28: 説般若波羅蜜如是不和合亦爲魔事。復次須
T0227_.08.0556c29: 菩提。説法者心樂爲説。聽法者不樂聽受。不
T0227_.08.0557a01: 得書讀誦説般若波羅蜜。如是不和合亦爲
T0227_.08.0557a02: 魔事。復次須菩提。説法者身重疲極。睡眠所
T0227_.08.0557a03: 覆不樂言説。聽法者樂欲聽受讀誦。如是不
T0227_.08.0557a04: 和合亦爲魔事。復次須菩提。若書讀誦説般
T0227_.08.0557a05: 若波羅蜜時。有人來説三惡道苦。地獄中有如
T0227_.08.0557a06: 是苦。畜生餓鬼中有如是苦。不如於是身盡
T0227_.08.0557a07: 苦取涅槃。何用更生受是諸苦。如是須菩提。
T0227_.08.0557a08: 菩薩當知亦爲魔事。復次須菩提。若書讀誦
T0227_.08.0557a09: 説般若波羅蜜時。若有人來讃歎天上快樂。
T0227_.08.0557a10: 欲界中有極妙五欲快樂。色界中有禪定快
T0227_.08.0557a11: 樂。無色界中有寂滅定樂。是三界樂。皆無常
T0227_.08.0557a12: 苦空壞敗之相。汝於是身。可取須陀洹果斯
T0227_.08.0557a13: 陀含果阿那含果阿羅漢果。不須更受後身。
T0227_.08.0557a14: 菩薩當知亦爲魔事。復次須菩提。説法者愛
T0227_.08.0557a15: 樂徒衆。作是言。若能隨我當與般若波羅蜜。
T0227_.08.0557a16: 若不隨我則不與汝。以此因縁。多人隨從時。
T0227_.08.0557a17: 説法者欲經嶮難危命之處。語諸人言。善男
T0227_.08.0557a18: 子。汝等知不。何用隨我經此險難。善自籌量
T0227_.08.0557a19: 無得後悔。而作是言。何故至此飢餓怨賊之
T0227_.08.0557a20: 中。説法者以此細微因縁捨離諸人。聽法者
T0227_.08.0557a21: 作是念。是捨離相。非與般若波羅蜜相。不
T0227_.08.0557a22: 得書讀誦説般若波羅蜜。如是不和合。菩薩
T0227_.08.0557a23: 當知亦爲魔事。復次須菩提。説法者欲經惡
T0227_.08.0557a24: 獸虎狼師子怨賊毒害無水之處。説法者語諸
T0227_.08.0557a25: 人言。汝等知不。我所至處。經過惡獸怨賊毒
T0227_.08.0557a26: 害無水之處。汝等豈能受如是苦。説法者以
T0227_.08.0557a27: 此細微因縁而捨離之。諸人不復隨從。作是
T0227_.08.0557a28: 念。是捨離相。非與般若波羅蜜相。即便退還。
T0227_.08.0557a29: 須菩提。如是諸難。菩薩當知亦爲魔事。復次
T0227_.08.0557b01: 須菩提。説法者重於檀越。以此因縁常數往
T0227_.08.0557b02: 返 以是事故語聽法者。諸善男子。我有檀越
T0227_.08.0557b03: 應往問訊。諸人念言。是爲不與我般若波羅
T0227_.08.0557b04: 蜜相。即時捨離。不得學習書讀誦説。如是不
T0227_.08.0557b05: 和合。菩薩當知亦爲魔事。復次須菩提。惡魔
T0227_.08.0557b06: 勤作方便 欲令無人讀誦修習般若波羅蜜。
T0227_.08.0557b07: 須菩提白佛言。世尊。惡魔云何勤作方便。令
T0227_.08.0557b08: 人不得讀誦修習般若波羅蜜。須菩提。惡魔
T0227_.08.0557b09: 詭誑諸人。作是言。此非眞般若波羅蜜。我所
T0227_.08.0557b10: 有經是眞般若波羅蜜。須菩提。惡魔如是詭
T0227_.08.0557b11: 誑衆人。未受記者。當於般若波羅蜜中生疑。
T0227_.08.0557b12: 疑因縁故。不得讀誦修習般若波羅蜜。如是
T0227_.08.0557b13: 須菩提。菩薩當知亦爲魔事。復次須菩提。復
T0227_.08.0557b14: 有魔事。若菩薩行般若波羅蜜。即證實際取
T0227_.08.0557b15: 聲聞果。如是須菩提。菩薩當知亦爲魔事◎
T0227_.08.0557b16: ◎摩訶般若波羅蜜小如品第十二
T0227_.08.0557b17: 佛告須菩提。般若波羅蜜。多有如是諸留難
T0227_.08.0557b18: 事。須菩提白佛言。如是如是。世尊。般若波羅
T0227_.08.0557b19: 蜜多有留難。譬如珍寶多有怨賊。般若波羅
T0227_.08.0557b20: 蜜亦如是。若人不受持讀誦修習般若波羅
T0227_.08.0557b21: 蜜。當知是人新發道意。少智少信不樂大法。
T0227_.08.0557b22: 爲魔所攝。如是如是。須菩提。若人不受持讀
T0227_.08.0557b23: 誦修習般若波羅蜜。當知是人新發道意。少
T0227_.08.0557b24: 智少信不樂大法。爲魔所攝。須菩提。般若波
T0227_.08.0557b25: 羅蜜。雖多有如是魔事及諸留難。若善男子
T0227_.08.0557b26: 善女人有能受持書讀誦説。當知是等皆是
T0227_.08.0557b27: 佛力。何以故。惡魔雖復勤作方便欲滅般若
T0227_.08.0557b28: 波羅蜜。諸佛亦復勤作方便而守護之。須菩
T0227_.08.0557b29: 提譬如母人多有諸子。若十若百乃至十萬。
T0227_.08.0557c01: 其母有疾諸子各各勤求救療。皆作是願。我
T0227_.08.0557c02: 等要當令母久壽身體安隱無諸苦患風雨
T0227_.08.0557c03: 寒熱蚊
毒螫。當以諸藥因縁令母安隱。何
T0227_.08.0557c04: 以故。生育我等賜與壽命。示悟世間其恩甚
T0227_.08.0557c05: 重。須菩提。今十方現在諸佛。常念般若波羅
T0227_.08.0557c06: 蜜。皆作是言。般若波羅蜜。能生諸佛。能示薩
T0227_.08.0557c07: 婆若。何以故。諸佛薩婆若。皆從般若波羅蜜
T0227_.08.0557c08: 生故。須菩提。諸佛得阿耨多羅三藐三菩提。
T0227_.08.0557c09: 若已今得若當得。皆因般若波羅蜜。須菩
T0227_.08.0557c10: 提。般若波羅蜜如是示十方諸佛薩婆若。亦
T0227_.08.0557c11: 示世間。須菩提白佛言。世尊。如佛所説般若
T0227_.08.0557c12: 波羅蜜。示諸佛世間。世尊。云何爲世間。佛言
T0227_.08.0557c13: 五陰是世間。世尊。云何般若波羅蜜示五陰。
T0227_.08.0557c14: 佛言。般若波羅蜜示五陰不壞相。何以故。須
T0227_.08.0557c15: 菩提。空是不壞相。無相無作是不壞相。般若
T0227_.08.0557c16: 波羅蜜如是示世間。復次須菩提。佛隨無量
T0227_.08.0557c17: 無邊衆生性故。如實知其心。如是須菩提。般
T0227_.08.0557c18: 若波羅蜜示諸佛世間。復次須菩提。衆生亂
T0227_.08.0557c19: 心攝心。是亂心攝心。佛如實知。須菩提。云何
T0227_.08.0557c20: 如來。知諸衆生亂心攝心。以法相故知。須菩
T0227_.08.0557c21: 提。法相故知心非亂。如是知亂心。云何如
T0227_.08.0557c22: 來知攝心。須菩提。如來知心盡相。如實知盡
T0227_.08.0557c23: 相。如是知攝心。復次須菩提。衆生染心如來
T0227_.08.0557c24: 如實知染心。恚心癡心如實知恚心癡心。云
T0227_.08.0557c25: 何如來。如實知染心。如實知恚心。如實知癡
T0227_.08.0557c26: 心。須菩提。染心如實相即非染心。恚心癡心
T0227_.08.0557c27: 如實相。即非恚心癡心。如是須菩提。諸佛從
T0227_.08.0557c28: 般若波羅蜜生薩婆若智。云何如來。離染心
T0227_.08.0557c29: 如實知離染心。離恚心。如實知離恚心。離癡
T0227_.08.0558a01: 心如實知離癡心。須菩提。離染心中無離染
T0227_.08.0558a02: 心相。離恚心中。無離恚心相。離癡心中無離
T0227_.08.0558a03: 癡心相。如是須菩提。般若波羅蜜示諸佛世
T0227_.08.0558a04: 間。復次須菩提。如來因般若波羅蜜。衆生廣
T0227_.08.0558a05: 心如實知廣心。云何如來衆生廣心如實知
T0227_.08.0558a06: 廣心。須菩提。是衆生心不増不廣。不離離相
T0227_.08.0558a07: 故。如是須菩提。如來因般若波羅蜜。衆生廣
T0227_.08.0558a08: 心如實知廣心。復次須菩提。如來因般若波
T0227_.08.0558a09: 羅蜜。衆生大心如實知大心。云何如來衆生
T0227_.08.0558a10: 大心如實知大心。須菩提。如來知是心無來
T0227_.08.0558a11: 無去無住。如是須菩提。如來因般若波羅蜜。
T0227_.08.0558a12: 衆生大心如實知大心。復次須菩提。如來因
T0227_.08.0558a13: 般若波羅蜜。衆生無量心如實知無量心。云
T0227_.08.0558a14: 何如來。衆生無量心如實知無量心。須菩提。
T0227_.08.0558a15: 如來知是心不住。住於寂滅無所依止。如虚
T0227_.08.0558a16: 空無量知心相亦爾。如是須菩提。如來因般
T0227_.08.0558a17: 若波羅蜜。衆生無量心如實知無量心。復次
T0227_.08.0558a18: 須菩提。如來因般若波羅蜜。衆生不可見心
T0227_.08.0558a19: 如實知不可見心。云何如來。衆生不可見心
T0227_.08.0558a20: 如實知不可見心。如來以無相義故。如實知
T0227_.08.0558a21: 不可見心。如是須菩提。如來因般若波羅蜜。
T0227_.08.0558a22: 衆生不可見心如實知不可見心。復次須菩
T0227_.08.0558a23: 提。如來因般若波羅蜜。衆生不現心如實知
T0227_.08.0558a24: 不現心。云何如來。衆生不現心如實知不現
T0227_.08.0558a25: 心。是心五眼所不見。如是須菩提。如來因般
T0227_.08.0558a26: 若波羅蜜。衆生不現心。如實知不現心。復次
T0227_.08.0558a27: 須菩提。如來因般若波羅蜜。知衆生諸出沒。
T0227_.08.0558a28: 云何知出沒。衆生所起出沒皆依色生。依
T0227_.08.0558a29: 受想行識生。何等是諸出沒。所謂我及世間
T0227_.08.0558b01: 常。是見依色。依受想行識。我及世間無常。常
T0227_.08.0558b02: 無常非常非無常。是見依色。依受想行識。世
T0227_.08.0558b03: 間有邊。世間無邊。有邊無邊。非有邊非無
T0227_.08.0558b04: 邊。是見依色。依受想行識。死後如去。死後
T0227_.08.0558b05: 不如去。死後如去不如去。死後非如去非不
T0227_.08.0558b06: 如去。是見依色。依受想行識。身即是神。是見
T0227_.08.0558b07: 依色。依受想行識。身異神異。是見依色。依受
T0227_.08.0558b08: 想行識。如是須菩提。如來因般若波羅蜜。知
T0227_.08.0558b09: 衆生諸出沒。復次須菩提。如來因般若波羅
T0227_.08.0558b10: 蜜。知色相。云何知色相。知如如。須菩提。如
T0227_.08.0558b11: 來知受想。行識相。云何知識相。知如如。須菩
T0227_.08.0558b12: 提。五陰如即是如來所説出沒。如五陰如即
T0227_.08.0558b13: 是世間如。五陰如即是一切法如。一切法如即
T0227_.08.0558b14: 是須陀洹果如。斯陀含果阿那含果阿羅漢
T0227_.08.0558b15: 果辟支佛道如。辟支佛道如即是如來如。是
T0227_.08.0558b16: 諸如皆是一如。無二無別無盡無量。如是須
T0227_.08.0558b17: 菩提。如來因般若波羅蜜。得是如相。如是須
T0227_.08.0558b18: 菩提。般若波羅蜜。示諸佛世間。能生諸佛。諸
T0227_.08.0558b19: 佛知世間如。如實得是如故。名爲如來。須菩
T0227_.08.0558b20: 提白佛言。世尊。是如甚深。諸佛阿耨多羅三
T0227_.08.0558b21: 藐三菩提從是如生。世尊。如來得是深法能
T0227_.08.0558b22: 爲衆生説是如相。如是如相誰能信者。唯有
T0227_.08.0558b23: 阿毘跋致菩薩及具足正見者滿願阿羅漢。
T0227_.08.0558b24: 乃能信之。須菩提。是如無盡。佛如實説無盡
T0227_.08.0558b25: ＊摩訶般若波羅蜜相無相品第十三
T0227_.08.0558b26: 爾時釋提桓因。及欲界萬天子。梵世二萬天
T0227_.08.0558b27: 子。倶詣佛所。頭面禮佛足却住一面。各白
T0227_.08.0558b28: 佛言。世尊。是法甚深。於此法中云何作相。佛
T0227_.08.0558b29: 告諸天子。諸法以空爲相。以無相無作無起
T0227_.08.0558c01: 無生無滅無依爲相。諸天子言。如來説是諸
T0227_.08.0558c02: 相如空無所依。如是諸相。一切世間天人阿
T0227_.08.0558c03: 修羅所不能壞。何以故。一切世間天人阿修
T0227_.08.0558c04: 羅。即是其相故。世尊。是諸相非可作。是諸相
T0227_.08.0558c05: 不在色數。不在受想行識數。是諸相非人非
T0227_.08.0558c06: 非人所作。佛告欲色界諸天子。若人問言。虚
T0227_.08.0558c07: 空誰之所作。是人爲正問不。不也世尊。虚空
T0227_.08.0558c08: 無有作者。何以故。虚空無爲故。諸天子。此諸
T0227_.08.0558c09: 相亦如是。有佛無佛常住不異。諸相常住故。
T0227_.08.0558c10: 如來得是諸相已名爲如來。諸天子言。如來
T0227_.08.0558c11: 所説諸相甚深。諸佛智慧無礙故。能示是如。
T0227_.08.0558c12: 亦能説般若波羅蜜行相。世尊。般若波羅蜜
T0227_.08.0558c13: 是諸佛行處。亦如是示諸佛世間。復次須菩
T0227_.08.0558c14: 提。諸佛依止於法。供養恭敬尊重讃歎於法。
T0227_.08.0558c15: 法者則是般若波羅蜜。諸佛供養恭敬尊重
T0227_.08.0558c16: 讃歎般若波羅蜜。何以故。般若波羅蜜出生
T0227_.08.0558c17: 諸佛故。須菩提。如來知恩知報恩者。若人正
T0227_.08.0558c18: 問何等是知恩知報恩者。當答。佛是知恩知
T0227_.08.0558c19: 報恩者。須菩提。云何佛是知恩知報恩者。如
T0227_.08.0558c20: 來所行道所行法。得阿耨多羅三藐三菩提。即
T0227_.08.0558c21: 護念是道是法。以是事故。當知佛是知恩知
T0227_.08.0558c22: 報恩者。復次須菩提如來知一切法無作。亦是
T0227_.08.0558c23: 如來知作恩者。須菩提。如來因般若波羅蜜
T0227_.08.0558c24: 知一切法無作相。得如是智慧。以是因縁故。
T0227_.08.0558c25: 般若波羅蜜亦如是示諸佛世間。世尊。若一切
T0227_.08.0558c26: 法無知者無見者。云何般若波羅蜜示諸佛
T0227_.08.0558c27: 世間。須菩提。如是如是。一切法無知者無見
T0227_.08.0558c28: 者。須菩提。云何一切法無知者。一切法空故。云
T0227_.08.0558c29: 何一切法無見者。一切法無所依故。是故一切法
T0227_.08.0559a01: 無知者無見者。須菩提。如來因般若波羅蜜
T0227_.08.0559a02: 得如是法。是故般若波羅蜜亦如是示諸佛
T0227_.08.0559a03: 世間。不見色故示世間。不見受想行識故示
T0227_.08.0559a04: 世間。般若波羅蜜如是示諸佛世間。世尊。云
T0227_.08.0559a05: 何名不見色故示世間。云何名不見受想行
T0227_.08.0559a06: 識故示世間。須菩提。若不縁色生色。是名不
T0227_.08.0559a07: 見色。若不縁受想行識生識。是名不見識。若
T0227_.08.0559a08: 如是不見世間。是名眞見世間。復次須菩提。
T0227_.08.0559a09: 世間空。般若波羅蜜如實示世間空。世間離
T0227_.08.0559a10: 相。般若波羅蜜如實示世間離相。世間淨相
T0227_.08.0559a11: 般若波羅蜜如實示世間淨。世間寂滅。般若
T0227_.08.0559a12: 波羅蜜如實示世間寂滅。須菩提。般若波羅
T0227_.08.0559a13: 蜜亦如是示諸佛世間。須菩提白佛言。世尊。
T0227_.08.0559a14: 般若波羅蜜爲大事故出。般若波羅蜜爲不
T0227_.08.0559a15: 可思議事不可稱事不可量事無等等事故出。
T0227_.08.0559a16: 佛言。如是如是。須菩提。般若波羅蜜爲大事
T0227_.08.0559a17: 故出。爲不可思議事不可稱事不可量事無
T0227_.08.0559a18: 等等事故出。須菩提。云何般若波羅蜜爲大
T0227_.08.0559a19: 事故出。爲不可思議事不可稱事。不可量事
T0227_.08.0559a20: 無等等事故出。須菩提。如來法佛法自然法。
T0227_.08.0559a21: 一切智人法。廣大不可思議不可籌量。是故
T0227_.08.0559a22: 須菩提。般若波羅蜜爲大事不可思議事故
T0227_.08.0559a23: 出。云何般若波羅蜜爲不可稱事不可量事
T0227_.08.0559a24: 故出。須菩提。如來法佛法自然法一切智人
T0227_.08.0559a25: 法不可稱不可量。是故須菩提。般若波羅蜜
T0227_.08.0559a26: 爲不可稱不可量事故出。云何般若波羅蜜
T0227_.08.0559a27: 爲無等等事故出。須菩提。一切無與如來等
T0227_.08.0559a28: 者。何況有勝。是故須菩提。般若波羅蜜爲無
T0227_.08.0559a29: 等等事故出。世尊。但如來法佛法自然法一
T0227_.08.0559b01: 切智人法不可思議不可稱不可量。色亦不
T0227_.08.0559b02: 可思議不可稱不可量。受想行識亦不可思
T0227_.08.0559b03: 議不可稱不可量。須菩提。色亦不可思議不
T0227_.08.0559b04: 可稱不可量。受想行識亦不可思議不可稱
T0227_.08.0559b05: 不可量。一切法亦不可思議不可稱不可量。
T0227_.08.0559b06: 何以故。須菩提。諸法實相中。無心無心數法。
T0227_.08.0559b07: 須菩提。色不可稱。受想行識亦不可稱。一切
T0227_.08.0559b08: 法亦不可稱。此中無有分別故。須菩提。色
T0227_.08.0559b09: 不可量。受想行識亦不可量。一切法亦不可
T0227_.08.0559b10: 量。須菩提。何以故。色不可量。受想行識不可
T0227_.08.0559b11: 量。一切法不可量。須菩提。色量無所有不可
T0227_.08.0559b12: 得。受想行識量無所有不可得。一切法量無
T0227_.08.0559b13: 所有不可得。須菩提。何以故。色量無所有不
T0227_.08.0559b14: 可得。受想行識量無所有不可得。一切法量
T0227_.08.0559b15: 無所有不可得。須菩提。色無所有故。受想行
T0227_.08.0559b16: 識無所有故。一切法無所有故。量不可得。須
T0227_.08.0559b17: 菩提。於意云何。虚空有心心數法不。不也世
T0227_.08.0559b18: 尊。須菩提。以是因縁一切法不可思議。滅諸
T0227_.08.0559b19: 籌量故名不可思議。滅諸稱故名不可稱。須
T0227_.08.0559b20: 菩提。稱者即是識業。須菩提。無量者過諸量
T0227_.08.0559b21: 故。須菩提。如虚空不可思議不可稱不可量。
T0227_.08.0559b22: 諸如來法佛法自然法一切智人法。亦如是
T0227_.08.0559b23: 不可思議不可稱不可量。説是不可思議無
T0227_.08.0559b24: 等等法時。五百比丘二十比丘尼。不受一切
T0227_.08.0559b25: 法故。漏盡心得解脱。六萬優婆塞三萬優婆
T0227_.08.0559b26: 夷。於諸法中得法眼淨。二十菩薩得無生法
T0227_.08.0559b27: 忍。於此賢劫皆當成佛。爾時須菩提白佛言。
T0227_.08.0559b28: 世尊。是深般若波羅蜜爲大事故出。乃至爲
T0227_.08.0559b29: 無等等事故出。佛言。如是如是。須菩提。是深
T0227_.08.0559c01: 般若波羅蜜爲大事故出。乃至爲無等等事
T0227_.08.0559c02: 故出。諸佛薩婆若。皆在般若波羅蜜中。一切
T0227_.08.0559c03: 聲聞辟支佛地。皆在般若波羅蜜中。須菩提。
T0227_.08.0559c04: 譬如灌頂刹帝利王。若諸城事諸聚落事。皆
T0227_.08.0559c05: 付大臣王無所憂。如是須菩提。諸如來亦如
T0227_.08.0559c06: 是。所有聲聞事辟支佛事佛事。皆在般若波
T0227_.08.0559c07: 羅蜜中。般若波羅蜜能成辦其事。是故須菩
T0227_.08.0559c08: 提。當知般若波羅蜜爲大事故出。乃至爲無
T0227_.08.0559c09: 等等事故出。須菩提。般若波羅蜜。不受不著
T0227_.08.0559c10: 色故出。不受不著受想行識故出。不受不著
T0227_.08.0559c11: 須陀洹果斯陀含果阿那含果阿羅漢果辟支
T0227_.08.0559c12: 佛道故出。乃至薩婆若。亦不受不著故出。須
T0227_.08.0559c13: 菩提白佛言。世尊。云何般若波羅蜜不受薩
T0227_.08.0559c14: 婆若。不著薩婆若。須菩提。於意云何。汝見
T0227_.08.0559c15: 阿羅漢法可受可著不。不也世尊。我不見是
T0227_.08.0559c16: 法可生著者。佛言。善哉善哉。須菩提。我亦不
T0227_.08.0559c17: 見如來法。以不見故不受不著。是故須菩提。
T0227_.08.0559c18: 薩婆若不可受不可著。爾時欲色界諸天子
T0227_.08.0559c19: 白佛言。世尊。是深般若波羅蜜難解難得。
T0227_.08.0559c20: 若能信解深般若波羅蜜者。當知是人已於
T0227_.08.0559c21: 先世供養諸佛。世尊。若三千大千世界衆生
T0227_.08.0559c22: 皆作信行。於信行地中修行。若一劫若減一
T0227_.08.0559c23: 劫。若人一日行深般若波羅蜜。籌量思惟觀
T0227_.08.0559c24: 忍通利。是福爲勝。佛告諸天子。若善男子善
T0227_.08.0559c25: 女人。聞是深般若波羅蜜疾得涅槃。是人於
T0227_.08.0559c26: 信行地中修行。若一劫若減一劫。所不能
T0227_.08.0559c27: 及。爾時欲色界諸天子。頭面禮佛足繞佛而
T0227_.08.0559c28: 出去此不遠忽然不現。欲界諸天子還至欲
T0227_.08.0559c29: 天。色界諸天子還至色天。爾時須菩提白佛
T0227_.08.0560a01: 言。世尊。若菩薩能信解深般若波羅蜜。是人
T0227_.08.0560a02: 於何命終來生此間。佛告須菩提。若菩薩聞
T0227_.08.0560a03: 是深般若波羅蜜。即時信解不疑不悔不難。
T0227_.08.0560a04: 樂見樂聞常行。是念不離説般若波羅蜜者。
T0227_.08.0560a05: 須菩提。譬如新産犢子不離其母。菩薩亦如
T0227_.08.0560a06: 是。聞深般若波羅蜜。不離説法者。乃至得讀
T0227_.08.0560a07: 誦書寫般若波羅蜜。須菩提當知。是菩薩人
T0227_.08.0560a08: 中命終還生人中。世尊頗有菩薩成就。如是
T0227_.08.0560a09: 功徳因縁。於他方世界供養諸佛。於彼命終
T0227_.08.0560a10: 來生此間不。須菩提。有菩薩成就如是功徳。
T0227_.08.0560a11: 於他方世界供養諸佛。於彼命終來生此間。
T0227_.08.0560a12: 復次須菩提。有菩薩成就如是功徳。於兜率
T0227_.08.0560a13: 天上。聞彌勒菩薩説般若波羅蜜。問其中事。
T0227_.08.0560a14: 於彼命終來生此間。復次須菩提。若人先世
T0227_.08.0560a15: 聞是深般若波羅蜜。不問其義。是人若生人
T0227_.08.0560a16: 中。心續疑悔難決。須菩提當知是人於前世
T0227_.08.0560a17: 不問所致。何以故。於是般若波羅蜜中。心疑
T0227_.08.0560a18: 悔難＊決故。復次須菩提。若人先世若一日
T0227_.08.0560a19: 若二日三日四日五日。聞是深般若波羅蜜。
T0227_.08.0560a20: 問其中事。而不隨所説行。是人轉身續得聞
T0227_.08.0560a21: 深般若波羅蜜。問其中事信心無礙。若離法
T0227_.08.0560a22: 師不復問難。還爲因縁所牽。失深般若波羅
T0227_.08.0560a23: 蜜。何以故。須菩提。法應爾。若人雖能問難是
T0227_.08.0560a24: 深般若波羅蜜。不能隨所説行。或時樂聞深
T0227_.08.0560a25: 般若波羅蜜。或時不樂。其心輕躁如少
毳。
T0227_.08.0560a26: 當知是菩薩新發大乘。是菩薩信心清淨。若
T0227_.08.0560a27: 不爲般若波羅蜜所護。於二地中當墮一處。
T0227_.08.0560a28: 若聲聞地若辟支佛地
T0227_.08.0560a29: ＊摩訶般若波羅蜜船喩品第十四
T0227_.08.0560b01: 爾時佛告須菩提譬如大海中船卒破其中人
T0227_.08.0560b02: 若不取木若板若浮嚢若死屍。當知是人不
T0227_.08.0560b03: 到彼岸沒水而死。須菩提。其中人若取木板
T0227_.08.0560b04: 浮嚢死屍。當知是人不沒水死。安隱無惱得
T0227_.08.0560b05: 至彼岸。須菩提。菩薩亦如是。於阿耨多羅三
T0227_.08.0560b06: 藐三菩提。有信有忍有樂。有淨心有深心。有
T0227_.08.0560b07: 欲有解有捨有精進。不取般若波羅蜜。當知
T0227_.08.0560b08: 是人中道退沒。墮聲聞辟支佛地。須菩提。若
T0227_.08.0560b09: 菩薩於阿耨多羅三藐三菩提。有信有忍有
T0227_.08.0560b10: 樂。有淨心有深心。有欲有解有捨有精進。取
T0227_.08.0560b11: 般若波羅蜜。爲般若波羅蜜所守護故。中道
T0227_.08.0560b12: 不退。過聲聞辟支佛地。當住阿耨多羅三藐
T0227_.08.0560b13: 三菩提。須菩提。譬如有人持坏瓶詣河井池
T0227_.08.0560b14: 泉取水。當知是瓶爛壞不久還歸於地。何以
T0227_.08.0560b15: 故。瓶未熟故。須菩提。菩薩亦如是。於阿耨多
T0227_.08.0560b16: 羅三藐三菩提。有信有忍有樂。有淨心有深
T0227_.08.0560b17: 心。有欲有解有捨有精進。不爲般若波羅蜜
T0227_.08.0560b18: 方便所護故。當知是人未得薩婆若中道。退
T0227_.08.0560b19: 轉。須菩提。云何爲菩薩中道退轉。所謂若墮
T0227_.08.0560b20: 聲聞地。若墮辟支佛地。須菩提。譬如有人持
T0227_.08.0560b21: 熟瓶詣河井池泉取水。當知是瓶堅固不壞
T0227_.08.0560b22: 持水而歸。何以故。是瓶熟故。須菩提。菩薩亦
T0227_.08.0560b23: 如是。於阿耨多羅三藐三菩提。有信有忍有
T0227_.08.0560b24: 樂。有淨心有深心。有欲有解有捨有精進。爲
T0227_.08.0560b25: 般若波羅蜜方便所護故。當知是菩薩不中
T0227_.08.0560b26: 道退轉。安隱得到薩婆若。須菩提。譬如大海
T0227_.08.0560b27: 中船未被莊治。推著水邊載諸財物。當知
T0227_.08.0560b28: 是船中道漏沒散失財物。以是賈客無方便
T0227_.08.0560b29: 故。多失財物自致憂惱。須菩提。菩薩亦如是。
T0227_.08.0560c01: 於阿耨多羅三藐三菩提。有信乃至進。不爲
T0227_.08.0560c02: 般若波羅蜜方便所護故。未到薩婆若。中道
T0227_.08.0560c03: 而退失於大寶。而自憂惱失大珍寶。中道沒
T0227_.08.0560c04: 者。墮聲聞辟支佛地。失大珍寶者。失薩婆若
T0227_.08.0560c05: 寶。須菩提。譬如大海邊船＊莊治堅牢推著水
T0227_.08.0560c06: 中載諸財物。當知是船不中道沒。隨所至處
T0227_.08.0560c07: 必能得到。須菩提。苦薩亦如是。於阿耨多羅
T0227_.08.0560c08: 三藐三菩提。有信乃至＊進。爲般若波羅蜜方
T0227_.08.0560c09: 便所護故。當知是菩薩。不中道退轉於阿耨
T0227_.08.0560c10: 多羅三藐三菩提。何以故。須菩提。法應爾。若
T0227_.08.0560c11: 菩薩於阿耨多羅三藐三菩提。有信乃至＊進。
T0227_.08.0560c12: 爲般若波羅蜜方便所護故。不墮聲聞辟支
T0227_.08.0560c13: 佛地。但以是諸功徳。向阿耨多羅三藐三菩
T0227_.08.0560c14: 提。須菩提。譬如老人年百二十而有雜病風
T0227_.08.0560c15: 寒冷熱。須菩提。於意云何。是人能從床起不。
T0227_.08.0560c16: 不也世尊。須菩提。是人或時能起。世尊。假令
T0227_.08.0560c17: 能起不能遠行若十里二十里。何以故。是人
T0227_.08.0560c18: 已爲老病所侵。雖復能起不能遠行。須菩提。
T0227_.08.0560c19: 菩薩亦如是。雖發阿耨多羅三藐三菩提心
T0227_.08.0560c20: 乃至有精進。於阿耨多羅三藐三菩提有信
T0227_.08.0560c21: 乃至有進。不爲般若波羅蜜方便所護故。未
T0227_.08.0560c22: 得薩婆若。中道退轉。墮聲聞辟支佛地。須菩
T0227_.08.0560c23: 提。是百二十歳老人。若有風寒冷熱之病欲
T0227_.08.0560c24: 從床起。有二健人各扶一腋。安慰之言。隨意
T0227_.08.0560c25: 所至。我等好相扶持。勿懼中道有所墜落。須
T0227_.08.0560c26: 菩提。菩薩亦如是。於阿耨多羅三藐三菩提。
T0227_.08.0560c27: 有信乃至進。爲般若波羅蜜方便所護故。當
T0227_.08.0560c28: 知是菩薩不中道退轉。能至阿耨多羅三藐
T0227_.08.0560c29: 三菩提◎
T0227_.08.0561a01: 小品般＊若經卷第五
T0227_.08.0561a02:
T0227_.08.0561a03:
T0227_.08.0561a04:
T0227_.08.0561a05:小品般若波羅蜜經卷第六
T0227_.08.0561a06: ＊後秦龜茲國三＊藏鳩摩羅什譯
T0227_.08.0561a07: ◎大如品第十五
T0227_.08.0561a08: 爾時須菩提白佛言。世尊。新發意菩薩。云何
T0227_.08.0561a09: 應學般若波羅蜜。佛告須菩提。新發意菩薩
T0227_.08.0561a10: 若欲學般若波羅蜜。先當親近善知識能説
T0227_.08.0561a11: 般若波羅蜜者。是人如是教。善男子來。汝所
T0227_.08.0561a12: 有布施。皆應迴向阿耨多羅三藐三菩提。汝
T0227_.08.0561a13: 善男子。亦莫貪著阿耨多羅三藐三菩提。若
T0227_.08.0561a14: 色是。＊若受想行識是。何以故。是薩婆若非
T0227_.08.0561a15: 可著者。善男子。汝所有持戒忍辱精進禪定
T0227_.08.0561a16: 智慧。皆應迴向阿耨多羅三藐三菩提。勿生
T0227_.08.0561a17: 貪著。＊若色是。＊若受想行識是。何以故。善男
T0227_.08.0561a18: 子。是薩婆若非可著者。汝善男子。亦勿貪著
T0227_.08.0561a19: 聲聞辟支佛道。須菩提。如是新發意菩薩。應
T0227_.08.0561a20: 漸教令入深般若波羅蜜。世尊。諸菩薩發阿
T0227_.08.0561a21: 耨多羅三藐三菩提心。欲得阿耨多羅三藐
T0227_.08.0561a22: 三菩提。所爲甚難。如是如是。須菩提。如諸菩
T0227_.08.0561a23: 薩發阿耨多羅三藐三菩提心。欲得阿耨多
T0227_.08.0561a24: 羅三藐三菩提。所爲甚難。是人爲安隱世間
T0227_.08.0561a25: 故發心。爲安樂世間故發心。我當得阿耨多
T0227_.08.0561a26: 羅三藐三菩提。爲世間作救。爲世間作歸。爲
T0227_.08.0561a27: 世間作舍。爲世間作究竟道。爲世間作洲。爲
T0227_.08.0561a28: 世間作導師。爲世間作趣。須菩提。云何菩薩
T0227_.08.0561a29: 得阿耨多羅三藐三菩提時。爲世間作救。菩
T0227_.08.0561b01: 薩爲斷生死中諸苦惱故。説法救衆生於苦
T0227_.08.0561b02: 惱。須菩提。是名菩薩得阿耨多羅三藐三菩
T0227_.08.0561b03: 提時爲世間作救。云何菩薩得阿耨多羅三
T0227_.08.0561b04: 藐三菩提時。爲世間作歸衆生生法老病死
T0227_.08.0561b05: 法。憂悲苦惱法。是菩薩能度衆生於此生法
T0227_.08.0561b06: 老病死法憂悲苦惱法。須菩提。是名菩薩得
T0227_.08.0561b07: 阿耨多羅三藐三菩提時爲世間作歸。云何
T0227_.08.0561b08: 菩薩得阿耨多羅三藐三菩提時。爲世間作
T0227_.08.0561b09: 舍。須菩提。菩薩得阿耨多羅三藐三菩提時。
T0227_.08.0561b10: 爲不著故説法。世尊。云何名不著。須菩提。若
T0227_.08.0561b11: 色不縛不解不生不滅。是名色不著。若受想
T0227_.08.0561b12: 行識不縛不解不生不滅。是名識不著。如是
T0227_.08.0561b13: 須菩提。一切法不縛不解故不著。菩薩得阿
T0227_.08.0561b14: 耨多羅三藐三菩提時。能爲衆生説如是法。
T0227_.08.0561b15: 是名菩薩爲世間作舍。云何菩薩得阿耨多
T0227_.08.0561b16: 羅三藐三菩提時。爲世間作究竟道。須菩提。
T0227_.08.0561b17: 色究竟不名色。受想行識究竟不名識。如究
T0227_.08.0561b18: 竟相。一切法亦如是。世尊。若究竟相一切
T0227_.08.0561b19: 法亦爾者。菩薩皆應得阿耨多羅三藐三菩
T0227_.08.0561b20: 提。何以故。是中無有分別故。如是如是。須菩
T0227_.08.0561b21: 提。是中無有分別。諸菩薩如是觀如是知。其
T0227_.08.0561b22: 心不沒。作是念。我得阿耨多羅三藐三菩提
T0227_.08.0561b23: 時。應爲衆生説如是法。須菩提。是名菩薩
T0227_.08.0561b24: 得阿耨多羅三藐三菩提時爲世間作究竟道
T0227_.08.0561b25: 云何菩薩得阿耨多羅三藐三菩提時。爲世
T0227_.08.0561b26: 間作洲。譬如水中陸地斷流之處名之爲洲。
T0227_.08.0561b27: 如是須菩提。色前際後際斷。受想行識前際
T0227_.08.0561b28: 後際斷。以前際後際斷故。一切法都斷。若一
T0227_.08.0561b29: 切法都斷。是名寂滅微妙如實不顛倒涅槃。
T0227_.08.0561c01: 須菩提。是名菩薩得阿耨多羅三藐三菩提
T0227_.08.0561c02: 時爲世間作洲。云何菩薩得阿耨多羅三藐
T0227_.08.0561c03: 三菩提時。爲世間作導師。須菩提。菩薩得阿
T0227_.08.0561c04: 耨多羅三藐菩提時。不爲色生滅故説法。但
T0227_.08.0561c05: 爲實相故説法。不爲受想行識生滅故説法。
T0227_.08.0561c06: 但爲實相故説法。不爲須陀洹果斯陀含果
T0227_.08.0561c07: 阿那含果阿羅漢果辟支佛道薩婆若生滅故
T0227_.08.0561c08: 説法。但爲實相故説法。須菩提是。名菩薩
T0227_.08.0561c09: 得阿耨多羅三藐三菩提時爲世間作導師。
T0227_.08.0561c10: 云何菩薩得阿耨多羅三藐三菩提時。爲世
T0227_.08.0561c11: 間作趣。須菩提。菩薩得阿耨多羅三藐三菩
T0227_.08.0561c12: 提時。爲衆生説色趣空。説受想行識趣空。一
T0227_.08.0561c13: 切法皆趣空不來不去。何以故。色空不來不
T0227_.08.0561c14: 去。受想行識空不來不去。乃至一切法空不
T0227_.08.0561c15: 來不去故。一切法趣空不過是趣。一切法趣。
T0227_.08.0561c16: 無相趣無作趣。無起趣無生趣。無所有趣夢
T0227_.08.0561c17: 趣。無量趣無邊趣。無我寂滅趣。涅槃趣。不
T0227_.08.0561c18: 還趣不趣。一切法不過是趣。世尊。如是法者。
T0227_.08.0561c19: 誰能信解。須菩提。若菩薩於先佛所久修道
T0227_.08.0561c20: 行。成就善根乃能信解。世尊。能信解者何
T0227_.08.0561c21: 相。須菩提。離滅欲恚癡性。是信解相。如是人
T0227_.08.0561c22: 能知深般若波羅蜜。世尊。是菩薩能解深般
T0227_.08.0561c23: 若波羅蜜。亦如是趣得是趣相。能爲無量衆
T0227_.08.0561c24: 生作趣。如是如是。須菩提是菩薩如是趣。能
T0227_.08.0561c25: 爲無量衆生作趣。須菩提。是名菩薩得阿耨
T0227_.08.0561c26: 多羅三藐三菩提時能爲無量衆生作趣。世
T0227_.08.0561c27: 尊。是菩薩所爲甚難。能作如是大莊嚴。爲滅
T0227_.08.0561c28: 度無量無邊衆生。而衆生不可得。如是如是。
T0227_.08.0561c29: 須菩提。菩薩所爲甚難。爲滅度無量無邊衆
T0227_.08.0555a02: 不可思議。一切法亦不可思議。菩薩如是行
T0227_.08.0555a03: 者。是名無處所行而行般若波羅蜜。是故名
T0227_.08.0555a04: 爲久行。世尊般若波羅蜜甚深。般若波羅蜜
T0227_.08.0555a05: 是珍寶聚如虚空清淨。希有世尊。般若波羅
T0227_.08.0555a06: 蜜多起留難。若欲書寫者。乃至一歳當疾書
T0227_.08.0555a07: 成。佛言。如是如是。須菩提。若善男子善女
T0227_.08.0555a08: 人。欲書寫讀誦如所説行般若波羅蜜乃至
T0227_.08.0555a09: 一歳當疾疾爲之。須菩提。珍寶法多有怨
T0227_.08.0555a10: 賊。世尊。般若波羅蜜。惡魔常欲伺求斷絶。須
T0227_.08.0555a11: 菩提。惡魔雖欲伺求斷絶亦不能得。舍利弗
T0227_.08.0555a12: 白佛言。世尊。誰神力故。惡魔不能留難般若
T0227_.08.0555a13: 波羅蜜。舍利弗。佛神力故惡魔不能留難。舍
T0227_.08.0555a14: 利弗。亦是十方無量世界現在諸佛神力故。
T0227_.08.0555a15: 惡魔不能留難。諸佛皆共護念是菩薩故。惡
T0227_.08.0555a16: 魔不能得便。何以故。舍利弗。菩薩爲諸佛所
T0227_.08.0555a17: 護者。法應無有留難。何以故舍利弗。若人書
T0227_.08.0555a18: 寫讀誦説般若波羅蜜。十方無量阿僧祇現
T0227_.08.0555a19: 在諸佛法應護念。若有誦般若波羅＊蜜。當知
T0227_.08.0555a20: 是菩薩佛護念故能誦通利。世尊。善男子善
T0227_.08.0555a21: 女人能受持讀誦般若波羅蜜。當知是人佛
T0227_.08.0555a22: 眼所見。舍利弗。若善男子善女人。能受持讀
T0227_.08.0555a23: 誦般若波羅蜜乃至書寫。當知是人佛眼所
T0227_.08.0555a24: 見。舍利弗。若求佛道善男子善女人。受持讀
T0227_.08.0555a25: 誦般若波羅蜜。則近阿耨多羅三藐三菩提。
T0227_.08.0555a26: 乃至自書若使人書。書已受持讀誦。以是因
T0227_.08.0555a27: 縁其福甚多。舍利弗。如來滅後般若波羅
T0227_.08.0555a28: 蜜。當流布南方。從南方流布西方。從西方流
T0227_.08.0555a29: 布北方。舍利弗。我法盛時無有滅相。北方若
T0227_.08.0555b01: 有乃至書寫受持供養般若波羅蜜者。是人
T0227_.08.0555b02: 亦爲佛眼所見所知所念。舍利弗白佛言。世
T0227_.08.0555b03: 尊。後五百歳時。般若波羅蜜當廣流布北方
T0227_.08.0555b04: 耶。舍利弗。後五百歳當廣流布北方。其中善
T0227_.08.0555b05: 男子善女人。聞般若波羅蜜。受持讀誦修習。
T0227_.08.0555b06: 當知久發阿耨多羅三藐三菩提心。世尊。北
T0227_.08.0555b07: 方當有幾所菩薩能受持讀誦修習般若波羅
T0227_.08.0555b08: 蜜。舍利弗。北方雖多有菩薩能讀聽受般若
T0227_.08.0555b09: 波羅蜜。少能誦利修習行者。是人得聞亦不
T0227_.08.0555b10: 驚不怖。是人曾已見佛諮請問難。當知是人
T0227_.08.0555b11: 爲能具足行菩薩道。爲阿耨多羅三藐三菩
T0227_.08.0555b12: 提故。能利益無量衆生。何以故。舍利弗。我爲
T0227_.08.0555b13: 是善男子善女人。説應薩婆若法。是人轉身。
T0227_.08.0555b14: 亦復樂説阿耨多羅三藐三菩提。一心和同。
T0227_.08.0555b15: 乃至魔王不能壞其阿耨多羅三藐三菩提
T0227_.08.0555b16: 心。是人聞般若波羅蜜。心大歡喜心得清淨。
T0227_.08.0555b17: 令多衆生種阿耨多羅三藐三菩提善根。是
T0227_.08.0555b18: 善男子善女人。於我前作是言。我等行菩薩
T0227_.08.0555b19: 道。常當以法示教利喜無量百千萬衆生。令
T0227_.08.0555b20: 住阿耨多羅三藐三菩提。舍利弗。我觀其心
T0227_.08.0555b21: 則生隨喜。是人行菩薩道。當以法示教利喜
T0227_.08.0555b22: 無量百千萬衆生。令住阿耨多羅三藐三菩
T0227_.08.0555b23: 提。如是善男子善女人。心樂大乘願生他方
T0227_.08.0555b24: 現在佛前説法之處。於彼續復廣聞説般若
T0227_.08.0555b25: 波羅蜜。於彼佛土。亦復以法示教利喜無量
T0227_.08.0555b26: 百千萬衆生。令住阿耨多羅三藐三菩提。舍
T0227_.08.0555b27: 利弗白佛言。希有世尊。如來於過去未來現
T0227_.08.0555b28: 在諸法。無法不知無法不識。如來於末來世。
T0227_.08.0555b29: 諸菩薩以多欲多精進。勤求般若波羅蜜。是
T0227_.08.0555c01: 善男子善女人。有求而得有不求而得。如來
T0227_.08.0555c02: 悉知。舍利弗。多有善男子善女人。精進不懈
T0227_.08.0555c03: 故。般若波羅蜜不求而得。世尊。是善男子善
T0227_.08.0555c04: 女人。餘經應六波羅蜜者。亦不求而得耶。舍
T0227_.08.0555c05: 利弗。若有餘應諸波羅蜜深經。是善男子善
T0227_.08.0555c06: 女人。亦不求而得。何以故。舍利弗。法應爾。
T0227_.08.0555c07: 若有菩薩爲諸衆生。示教利喜阿耨多羅三
T0227_.08.0555c08: 藐三菩提。亦自於中學。是人轉身。應諸波羅
T0227_.08.0555c09: 蜜深經亦不求而得◎
T0227_.08.0555c10: 小品般＊若經卷第四
T0227_.08.0555c11:
T0227_.08.0555c12:
T0227_.08.0555c13:
T0227_.08.0555c14:
T0227_.08.0555c15: ＊後秦龜茲國三＊藏鳩摩羅什譯
T0227_.08.0555c16: ◎魔事品第十一
T0227_.08.0555c17: 爾時須菩提白佛言。世尊。已説善男子善女
T0227_.08.0555c18: 人功徳。云何起留難。須菩提。若説法者不即
T0227_.08.0555c19: 樂説。菩薩當知是爲魔事。復次須菩提。説法
T0227_.08.0555c20: 者樂説不止。菩薩當知是爲魔事。須菩提。説
T0227_.08.0555c21: 法者説不究竟。菩薩當知是爲魔事。須菩提。
T0227_.08.0555c22: 書讀誦説般若波羅蜜時傲慢自大。菩薩當
T0227_.08.0555c23: 知是爲魔事。須菩提。書讀誦説般若波羅蜜
T0227_.08.0555c24: 時。互相嗤笑。菩薩當知是爲魔事。須菩提書
T0227_.08.0555c25: 讀誦説般若波羅蜜時。互相輕蔑。菩薩當知
T0227_.08.0555c26: 是爲魔事。須菩提。書讀誦説般若波羅蜜時。
T0227_.08.0555c27: 其心散亂。菩薩當知是爲魔事須菩提。書讀
T0227_.08.0555c28: 誦説般若波羅蜜時。心不專一。菩薩當知是爲
T0227_.08.0555c29: 魔事。須菩提。行者作是念。我於般若波羅蜜
T0227_.08.0556a01: 不得氣味。從座而去。菩薩當知是爲魔事。須
T0227_.08.0556a02: 菩提。行者作是念。我於般若波羅蜜中無有
T0227_.08.0556a03: 受記。心不清淨從座而去。菩薩當知是爲魔
T0227_.08.0556a04: 事。須菩提。行者作是念。般若波羅蜜中不説
T0227_.08.0556a05: 我名心不清淨。菩薩當知是爲魔事。須菩提。
T0227_.08.0556a06: 行者作是念。般若波羅蜜中不説我生處。若
T0227_.08.0556a07: 城邑聚落。以是因縁不樂聞説般若波羅蜜。
T0227_.08.0556a08: 便棄捨去。隨所起念輒却若干劫數。乃復還
T0227_.08.0556a09: 得修菩薩道。菩薩當知是爲魔事。復次須菩
T0227_.08.0556a10: 提。諸經不能至薩婆若者。菩薩捨般若波羅
T0227_.08.0556a11: 蜜而讀誦之。是菩薩則爲捨本而取枝葉。何
T0227_.08.0556a12: 以故。是菩薩因般若波羅蜜。能成就世間出
T0227_.08.0556a13: 世間法。學般若波羅蜜。能學世間出世間法。
T0227_.08.0556a14: 若捨般若波羅蜜。菩薩當知是爲魔事。須菩
T0227_.08.0556a15: 提。譬如有狗捨主所與食分反從作務者索。
T0227_.08.0556a16: 如是須菩提 當來世或有菩薩。捨深般若波
T0227_.08.0556a17: 羅蜜反取餘聲聞辟支佛經。菩薩當知是爲
T0227_.08.0556a18: 魔事。須菩提。譬如人得象不觀反尋其跡。於
T0227_.08.0556a19: 意云何。是人爲智不。不也世尊。須菩提。菩薩
T0227_.08.0556a20: 亦如是。得深般若波羅蜜而棄捨之。反於聲
T0227_.08.0556a21: 聞辟支佛經求薩婆若。於意云何。是人爲智
T0227_.08.0556a22: 不。不也世尊。菩薩當知是爲魔事。須菩提。譬
T0227_.08.0556a23: 如人欲見大海。見已反求牛跡水作是言。大
T0227_.08.0556a24: 海水能多是耶。於意云何。是人爲智不。不也
T0227_.08.0556a25: 世尊。須菩提。當來世菩薩亦如是。得深般若
T0227_.08.0556a26: 波羅蜜。而棄捨之。反讀誦聲聞辟支佛經。於
T0227_.08.0556a27: 意云何。是人爲智不。不也世尊。菩薩當知是
T0227_.08.0556a28: 爲魔事 須菩提。譬如工匠欲造如帝釋勝殿。
T0227_.08.0556a29: 而反揆度日月宮殿。於意云何。是人爲智不。
T0227_.08.0556b01: 不也世尊。須菩提。當來世菩薩亦如是。得深
T0227_.08.0556b02: 般若波羅蜜。而棄捨之。反於聲聞辟支佛經
T0227_.08.0556b03: 中求薩婆若。於意云何。是人爲智不。不也世
T0227_.08.0556b04: 尊。菩薩當知是爲魔事。須菩提。譬如人欲見
T0227_.08.0556b05: 轉輪王。見已不知作是念。轉輪王形貌威徳
T0227_.08.0556b06: 云何。見諸小王取其形貌。作是言。轉輪王形
T0227_.08.0556b07: 貌威徳如是相耶。於意云何。是人爲智不。不
T0227_.08.0556b08: 也世尊。須菩提。當來世菩薩亦如是。得深般
T0227_.08.0556b09: 若波羅蜜。而棄捨之。反於聲聞辟支佛經中
T0227_.08.0556b10: 求薩婆若 於意云何。是人爲智不。不也世尊
T0227_.08.0556b11: 菩薩當知是爲魔事。須菩提。譬如飢人捨百
T0227_.08.0556b12: 味食反食六十日飯。於意云何。是人爲智不。
T0227_.08.0556b13: 不也世尊。須菩提。菩薩亦如是。得深般若波
T0227_.08.0556b14: 羅蜜。而棄捨之。反於聲聞辟支佛經中求薩
T0227_.08.0556b15: 婆若。於意云何。是人爲智不。不也世尊。菩薩
T0227_.08.0556b16: 當知是爲魔事。須菩提。譬如人得無價寶珠
T0227_.08.0556b17: 而比水精。於意云何。是人爲智不。不也世尊。
T0227_.08.0556b18: 須菩提。當來世菩薩亦如是。得深般若波羅
T0227_.08.0556b19: 蜜。而比聲聞辟支佛經。於中求薩婆若。於意
T0227_.08.0556b20: 云何 是人爲智不。不也世尊。菩薩當知是爲
T0227_.08.0556b21: 魔事。復次須菩提。書讀誦説般若波羅蜜時。
T0227_.08.0556b22: 若多説餘事妨廢般若波羅蜜。菩薩當知是
T0227_.08.0556b23: 爲魔事。須菩提白佛言。世尊。般若波羅蜜可
T0227_.08.0556b24: 得書讀誦説耶。不也須菩提。若善男子善女
T0227_.08.0556b25: 人書寫文字。而作是念。我書般若波羅蜜。即
T0227_.08.0556b26: 是魔事。須菩提。爾時應教是善男子善女人。
T0227_.08.0556b27: 汝等勿謂。但以書寫文字。便作是念言。我書
T0227_.08.0556b28: 般若波羅蜜。諸善男子。以是文字。示般若波
T0227_.08.0556b29: 羅蜜義。是故汝等勿著文字。若著文字。菩薩
T0227_.08.0556c01: 當知是爲魔事。若不貪著即捨魔事。復次須
T0227_.08.0556c02: 菩提。書讀誦説般若波羅蜜時。憶念諸方國
T0227_.08.0556c03: 土城邑聚落國王怨賊戰鬪之事憶念父母兄
T0227_.08.0556c04: 弟姉妹。惡魔令生如是等念。妨廢般若波羅
T0227_.08.0556c05: 蜜。菩薩皆應覺之。須菩提。如是當知亦是魔
T0227_.08.0556c06: 事。復次須菩提。書讀誦説般若波羅蜜時。供
T0227_.08.0556c07: 養事起。衣服飮食臥具醫藥資生之物。妨廢
T0227_.08.0556c08: 般若波羅蜜。菩薩皆應覺之。須菩提。如是當
T0227_.08.0556c09: 知亦爲魔事。復次須菩提。惡魔作因縁。令菩
T0227_.08.0556c10: 薩得諸深經有方便菩薩於此深經不生貪著
T0227_.08.0556c11: 無方便菩薩捨般若波羅蜜。取是深經。須菩
T0227_.08.0556c12: 提。我於般若波羅蜜中。廣説方便應於中求。
T0227_.08.0556c13: 而反於餘深經聲聞辟支佛法中。求索方便
T0227_.08.0556c14: 於意云何。是人爲智不。不也世尊。須菩提如
T0227_.08.0556c15: 是當知亦爲魔事。復次須菩提。聽法者欲聞
T0227_.08.0556c16: 般若波羅蜜。説法者疲懈不樂爲説。須菩提。
T0227_.08.0556c17: 如是不和合亦爲魔事。復次須菩提。説法者
T0227_.08.0556c18: 身不疲極。樂説般若波羅蜜。聽法者欲至餘
T0227_.08.0556c19: 國。不得書讀誦説般若波羅蜜。如是不和合
T0227_.08.0556c20: 亦爲魔事。復次須菩提。聽法者有念力智力。
T0227_.08.0556c21: 樂欲聽受讀誦般若波羅蜜 説法者欲至餘
T0227_.08.0556c22: 國。不得書讀誦説般若波羅蜜。如是不和合
T0227_.08.0556c23: 亦爲魔事。復次須菩提。説法者貴於財物衣
T0227_.08.0556c24: 服飮食。聽法者惜不與之。不得書讀誦説般
T0227_.08.0556c25: 若波羅蜜。如是不和合亦爲魔事。復次須菩
T0227_.08.0556c26: 提。聽法者有信樂心。欲供養説法者。而説法
T0227_.08.0556c27: 者誦習不利。聽法者不樂聽受。不得書讀誦
T0227_.08.0556c28: 説般若波羅蜜如是不和合亦爲魔事。復次須
T0227_.08.0556c29: 菩提。説法者心樂爲説。聽法者不樂聽受。不
T0227_.08.0557a01: 得書讀誦説般若波羅蜜。如是不和合亦爲
T0227_.08.0557a02: 魔事。復次須菩提。説法者身重疲極。睡眠所
T0227_.08.0557a03: 覆不樂言説。聽法者樂欲聽受讀誦。如是不
T0227_.08.0557a04: 和合亦爲魔事。復次須菩提。若書讀誦説般
T0227_.08.0557a05: 若波羅蜜時。有人來説三惡道苦。地獄中有如
T0227_.08.0557a06: 是苦。畜生餓鬼中有如是苦。不如於是身盡
T0227_.08.0557a07: 苦取涅槃。何用更生受是諸苦。如是須菩提。
T0227_.08.0557a08: 菩薩當知亦爲魔事。復次須菩提。若書讀誦
T0227_.08.0557a09: 説般若波羅蜜時。若有人來讃歎天上快樂。
T0227_.08.0557a10: 欲界中有極妙五欲快樂。色界中有禪定快
T0227_.08.0557a11: 樂。無色界中有寂滅定樂。是三界樂。皆無常
T0227_.08.0557a12: 苦空壞敗之相。汝於是身。可取須陀洹果斯
T0227_.08.0557a13: 陀含果阿那含果阿羅漢果。不須更受後身。
T0227_.08.0557a14: 菩薩當知亦爲魔事。復次須菩提。説法者愛
T0227_.08.0557a15: 樂徒衆。作是言。若能隨我當與般若波羅蜜。
T0227_.08.0557a16: 若不隨我則不與汝。以此因縁。多人隨從時。
T0227_.08.0557a17: 説法者欲經嶮難危命之處。語諸人言。善男
T0227_.08.0557a18: 子。汝等知不。何用隨我經此險難。善自籌量
T0227_.08.0557a19: 無得後悔。而作是言。何故至此飢餓怨賊之
T0227_.08.0557a20: 中。説法者以此細微因縁捨離諸人。聽法者
T0227_.08.0557a21: 作是念。是捨離相。非與般若波羅蜜相。不
T0227_.08.0557a22: 得書讀誦説般若波羅蜜。如是不和合。菩薩
T0227_.08.0557a23: 當知亦爲魔事。復次須菩提。説法者欲經惡
T0227_.08.0557a24: 獸虎狼師子怨賊毒害無水之處。説法者語諸
T0227_.08.0557a25: 人言。汝等知不。我所至處。經過惡獸怨賊毒
T0227_.08.0557a26: 害無水之處。汝等豈能受如是苦。説法者以
T0227_.08.0557a27: 此細微因縁而捨離之。諸人不復隨從。作是
T0227_.08.0557a28: 念。是捨離相。非與般若波羅蜜相。即便退還。
T0227_.08.0557a29: 須菩提。如是諸難。菩薩當知亦爲魔事。復次
T0227_.08.0557b01: 須菩提。説法者重於檀越。以此因縁常數往
T0227_.08.0557b02: 返 以是事故語聽法者。諸善男子。我有檀越
T0227_.08.0557b03: 應往問訊。諸人念言。是爲不與我般若波羅
T0227_.08.0557b04: 蜜相。即時捨離。不得學習書讀誦説。如是不
T0227_.08.0557b05: 和合。菩薩當知亦爲魔事。復次須菩提。惡魔
T0227_.08.0557b06: 勤作方便 欲令無人讀誦修習般若波羅蜜。
T0227_.08.0557b07: 須菩提白佛言。世尊。惡魔云何勤作方便。令
T0227_.08.0557b08: 人不得讀誦修習般若波羅蜜。須菩提。惡魔
T0227_.08.0557b09: 詭誑諸人。作是言。此非眞般若波羅蜜。我所
T0227_.08.0557b10: 有經是眞般若波羅蜜。須菩提。惡魔如是詭
T0227_.08.0557b11: 誑衆人。未受記者。當於般若波羅蜜中生疑。
T0227_.08.0557b12: 疑因縁故。不得讀誦修習般若波羅蜜。如是
T0227_.08.0557b13: 須菩提。菩薩當知亦爲魔事。復次須菩提。復
T0227_.08.0557b14: 有魔事。若菩薩行般若波羅蜜。即證實際取
T0227_.08.0557b15: 聲聞果。如是須菩提。菩薩當知亦爲魔事◎
T0227_.08.0557b16: ◎摩訶般若波羅蜜小如品第十二
T0227_.08.0557b17: 佛告須菩提。般若波羅蜜。多有如是諸留難
T0227_.08.0557b18: 事。須菩提白佛言。如是如是。世尊。般若波羅
T0227_.08.0557b19: 蜜多有留難。譬如珍寶多有怨賊。般若波羅
T0227_.08.0557b20: 蜜亦如是。若人不受持讀誦修習般若波羅
T0227_.08.0557b21: 蜜。當知是人新發道意。少智少信不樂大法。
T0227_.08.0557b22: 爲魔所攝。如是如是。須菩提。若人不受持讀
T0227_.08.0557b23: 誦修習般若波羅蜜。當知是人新發道意。少
T0227_.08.0557b24: 智少信不樂大法。爲魔所攝。須菩提。般若波
T0227_.08.0557b25: 羅蜜。雖多有如是魔事及諸留難。若善男子
T0227_.08.0557b26: 善女人有能受持書讀誦説。當知是等皆是
T0227_.08.0557b27: 佛力。何以故。惡魔雖復勤作方便欲滅般若
T0227_.08.0557b28: 波羅蜜。諸佛亦復勤作方便而守護之。須菩
T0227_.08.0557b29: 提譬如母人多有諸子。若十若百乃至十萬。
T0227_.08.0557c01: 其母有疾諸子各各勤求救療。皆作是願。我
T0227_.08.0557c02: 等要當令母久壽身體安隱無諸苦患風雨
T0227_.08.0557c03: 寒熱蚊
T0227_.08.0557c04: 以故。生育我等賜與壽命。示悟世間其恩甚
T0227_.08.0557c05: 重。須菩提。今十方現在諸佛。常念般若波羅
T0227_.08.0557c06: 蜜。皆作是言。般若波羅蜜。能生諸佛。能示薩
T0227_.08.0557c07: 婆若。何以故。諸佛薩婆若。皆從般若波羅蜜
T0227_.08.0557c08: 生故。須菩提。諸佛得阿耨多羅三藐三菩提。
T0227_.08.0557c09: 若已今得若當得。皆因般若波羅蜜。須菩
T0227_.08.0557c10: 提。般若波羅蜜如是示十方諸佛薩婆若。亦
T0227_.08.0557c11: 示世間。須菩提白佛言。世尊。如佛所説般若
T0227_.08.0557c12: 波羅蜜。示諸佛世間。世尊。云何爲世間。佛言
T0227_.08.0557c13: 五陰是世間。世尊。云何般若波羅蜜示五陰。
T0227_.08.0557c14: 佛言。般若波羅蜜示五陰不壞相。何以故。須
T0227_.08.0557c15: 菩提。空是不壞相。無相無作是不壞相。般若
T0227_.08.0557c16: 波羅蜜如是示世間。復次須菩提。佛隨無量
T0227_.08.0557c17: 無邊衆生性故。如實知其心。如是須菩提。般
T0227_.08.0557c18: 若波羅蜜示諸佛世間。復次須菩提。衆生亂
T0227_.08.0557c19: 心攝心。是亂心攝心。佛如實知。須菩提。云何
T0227_.08.0557c20: 如來。知諸衆生亂心攝心。以法相故知。須菩
T0227_.08.0557c21: 提。法相故知心非亂。如是知亂心。云何如
T0227_.08.0557c22: 來知攝心。須菩提。如來知心盡相。如實知盡
T0227_.08.0557c23: 相。如是知攝心。復次須菩提。衆生染心如來
T0227_.08.0557c24: 如實知染心。恚心癡心如實知恚心癡心。云
T0227_.08.0557c25: 何如來。如實知染心。如實知恚心。如實知癡
T0227_.08.0557c26: 心。須菩提。染心如實相即非染心。恚心癡心
T0227_.08.0557c27: 如實相。即非恚心癡心。如是須菩提。諸佛從
T0227_.08.0557c28: 般若波羅蜜生薩婆若智。云何如來。離染心
T0227_.08.0557c29: 如實知離染心。離恚心。如實知離恚心。離癡
T0227_.08.0558a01: 心如實知離癡心。須菩提。離染心中無離染
T0227_.08.0558a02: 心相。離恚心中。無離恚心相。離癡心中無離
T0227_.08.0558a03: 癡心相。如是須菩提。般若波羅蜜示諸佛世
T0227_.08.0558a04: 間。復次須菩提。如來因般若波羅蜜。衆生廣
T0227_.08.0558a05: 心如實知廣心。云何如來衆生廣心如實知
T0227_.08.0558a06: 廣心。須菩提。是衆生心不増不廣。不離離相
T0227_.08.0558a07: 故。如是須菩提。如來因般若波羅蜜。衆生廣
T0227_.08.0558a08: 心如實知廣心。復次須菩提。如來因般若波
T0227_.08.0558a09: 羅蜜。衆生大心如實知大心。云何如來衆生
T0227_.08.0558a10: 大心如實知大心。須菩提。如來知是心無來
T0227_.08.0558a11: 無去無住。如是須菩提。如來因般若波羅蜜。
T0227_.08.0558a12: 衆生大心如實知大心。復次須菩提。如來因
T0227_.08.0558a13: 般若波羅蜜。衆生無量心如實知無量心。云
T0227_.08.0558a14: 何如來。衆生無量心如實知無量心。須菩提。
T0227_.08.0558a15: 如來知是心不住。住於寂滅無所依止。如虚
T0227_.08.0558a16: 空無量知心相亦爾。如是須菩提。如來因般
T0227_.08.0558a17: 若波羅蜜。衆生無量心如實知無量心。復次
T0227_.08.0558a18: 須菩提。如來因般若波羅蜜。衆生不可見心
T0227_.08.0558a19: 如實知不可見心。云何如來。衆生不可見心
T0227_.08.0558a20: 如實知不可見心。如來以無相義故。如實知
T0227_.08.0558a21: 不可見心。如是須菩提。如來因般若波羅蜜。
T0227_.08.0558a22: 衆生不可見心如實知不可見心。復次須菩
T0227_.08.0558a23: 提。如來因般若波羅蜜。衆生不現心如實知
T0227_.08.0558a24: 不現心。云何如來。衆生不現心如實知不現
T0227_.08.0558a25: 心。是心五眼所不見。如是須菩提。如來因般
T0227_.08.0558a26: 若波羅蜜。衆生不現心。如實知不現心。復次
T0227_.08.0558a27: 須菩提。如來因般若波羅蜜。知衆生諸出沒。
T0227_.08.0558a28: 云何知出沒。衆生所起出沒皆依色生。依
T0227_.08.0558a29: 受想行識生。何等是諸出沒。所謂我及世間
T0227_.08.0558b01: 常。是見依色。依受想行識。我及世間無常。常
T0227_.08.0558b02: 無常非常非無常。是見依色。依受想行識。世
T0227_.08.0558b03: 間有邊。世間無邊。有邊無邊。非有邊非無
T0227_.08.0558b04: 邊。是見依色。依受想行識。死後如去。死後
T0227_.08.0558b05: 不如去。死後如去不如去。死後非如去非不
T0227_.08.0558b06: 如去。是見依色。依受想行識。身即是神。是見
T0227_.08.0558b07: 依色。依受想行識。身異神異。是見依色。依受
T0227_.08.0558b08: 想行識。如是須菩提。如來因般若波羅蜜。知
T0227_.08.0558b09: 衆生諸出沒。復次須菩提。如來因般若波羅
T0227_.08.0558b10: 蜜。知色相。云何知色相。知如如。須菩提。如
T0227_.08.0558b11: 來知受想。行識相。云何知識相。知如如。須菩
T0227_.08.0558b12: 提。五陰如即是如來所説出沒。如五陰如即
T0227_.08.0558b13: 是世間如。五陰如即是一切法如。一切法如即
T0227_.08.0558b14: 是須陀洹果如。斯陀含果阿那含果阿羅漢
T0227_.08.0558b15: 果辟支佛道如。辟支佛道如即是如來如。是
T0227_.08.0558b16: 諸如皆是一如。無二無別無盡無量。如是須
T0227_.08.0558b17: 菩提。如來因般若波羅蜜。得是如相。如是須
T0227_.08.0558b18: 菩提。般若波羅蜜。示諸佛世間。能生諸佛。諸
T0227_.08.0558b19: 佛知世間如。如實得是如故。名爲如來。須菩
T0227_.08.0558b20: 提白佛言。世尊。是如甚深。諸佛阿耨多羅三
T0227_.08.0558b21: 藐三菩提從是如生。世尊。如來得是深法能
T0227_.08.0558b22: 爲衆生説是如相。如是如相誰能信者。唯有
T0227_.08.0558b23: 阿毘跋致菩薩及具足正見者滿願阿羅漢。
T0227_.08.0558b24: 乃能信之。須菩提。是如無盡。佛如實説無盡
T0227_.08.0558b25: ＊摩訶般若波羅蜜相無相品第十三
T0227_.08.0558b26: 爾時釋提桓因。及欲界萬天子。梵世二萬天
T0227_.08.0558b27: 子。倶詣佛所。頭面禮佛足却住一面。各白
T0227_.08.0558b28: 佛言。世尊。是法甚深。於此法中云何作相。佛
T0227_.08.0558b29: 告諸天子。諸法以空爲相。以無相無作無起
T0227_.08.0558c01: 無生無滅無依爲相。諸天子言。如來説是諸
T0227_.08.0558c02: 相如空無所依。如是諸相。一切世間天人阿
T0227_.08.0558c03: 修羅所不能壞。何以故。一切世間天人阿修
T0227_.08.0558c04: 羅。即是其相故。世尊。是諸相非可作。是諸相
T0227_.08.0558c05: 不在色數。不在受想行識數。是諸相非人非
T0227_.08.0558c06: 非人所作。佛告欲色界諸天子。若人問言。虚
T0227_.08.0558c07: 空誰之所作。是人爲正問不。不也世尊。虚空
T0227_.08.0558c08: 無有作者。何以故。虚空無爲故。諸天子。此諸
T0227_.08.0558c09: 相亦如是。有佛無佛常住不異。諸相常住故。
T0227_.08.0558c10: 如來得是諸相已名爲如來。諸天子言。如來
T0227_.08.0558c11: 所説諸相甚深。諸佛智慧無礙故。能示是如。
T0227_.08.0558c12: 亦能説般若波羅蜜行相。世尊。般若波羅蜜
T0227_.08.0558c13: 是諸佛行處。亦如是示諸佛世間。復次須菩
T0227_.08.0558c14: 提。諸佛依止於法。供養恭敬尊重讃歎於法。
T0227_.08.0558c15: 法者則是般若波羅蜜。諸佛供養恭敬尊重
T0227_.08.0558c16: 讃歎般若波羅蜜。何以故。般若波羅蜜出生
T0227_.08.0558c17: 諸佛故。須菩提。如來知恩知報恩者。若人正
T0227_.08.0558c18: 問何等是知恩知報恩者。當答。佛是知恩知
T0227_.08.0558c19: 報恩者。須菩提。云何佛是知恩知報恩者。如
T0227_.08.0558c20: 來所行道所行法。得阿耨多羅三藐三菩提。即
T0227_.08.0558c21: 護念是道是法。以是事故。當知佛是知恩知
T0227_.08.0558c22: 報恩者。復次須菩提如來知一切法無作。亦是
T0227_.08.0558c23: 如來知作恩者。須菩提。如來因般若波羅蜜
T0227_.08.0558c24: 知一切法無作相。得如是智慧。以是因縁故。
T0227_.08.0558c25: 般若波羅蜜亦如是示諸佛世間。世尊。若一切
T0227_.08.0558c26: 法無知者無見者。云何般若波羅蜜示諸佛
T0227_.08.0558c27: 世間。須菩提。如是如是。一切法無知者無見
T0227_.08.0558c28: 者。須菩提。云何一切法無知者。一切法空故。云
T0227_.08.0558c29: 何一切法無見者。一切法無所依故。是故一切法
T0227_.08.0559a01: 無知者無見者。須菩提。如來因般若波羅蜜
T0227_.08.0559a02: 得如是法。是故般若波羅蜜亦如是示諸佛
T0227_.08.0559a03: 世間。不見色故示世間。不見受想行識故示
T0227_.08.0559a04: 世間。般若波羅蜜如是示諸佛世間。世尊。云
T0227_.08.0559a05: 何名不見色故示世間。云何名不見受想行
T0227_.08.0559a06: 識故示世間。須菩提。若不縁色生色。是名不
T0227_.08.0559a07: 見色。若不縁受想行識生識。是名不見識。若
T0227_.08.0559a08: 如是不見世間。是名眞見世間。復次須菩提。
T0227_.08.0559a09: 世間空。般若波羅蜜如實示世間空。世間離
T0227_.08.0559a10: 相。般若波羅蜜如實示世間離相。世間淨相
T0227_.08.0559a11: 般若波羅蜜如實示世間淨。世間寂滅。般若
T0227_.08.0559a12: 波羅蜜如實示世間寂滅。須菩提。般若波羅
T0227_.08.0559a13: 蜜亦如是示諸佛世間。須菩提白佛言。世尊。
T0227_.08.0559a14: 般若波羅蜜爲大事故出。般若波羅蜜爲不
T0227_.08.0559a15: 可思議事不可稱事不可量事無等等事故出。
T0227_.08.0559a16: 佛言。如是如是。須菩提。般若波羅蜜爲大事
T0227_.08.0559a17: 故出。爲不可思議事不可稱事不可量事無
T0227_.08.0559a18: 等等事故出。須菩提。云何般若波羅蜜爲大
T0227_.08.0559a19: 事故出。爲不可思議事不可稱事。不可量事
T0227_.08.0559a20: 無等等事故出。須菩提。如來法佛法自然法。
T0227_.08.0559a21: 一切智人法。廣大不可思議不可籌量。是故
T0227_.08.0559a22: 須菩提。般若波羅蜜爲大事不可思議事故
T0227_.08.0559a23: 出。云何般若波羅蜜爲不可稱事不可量事
T0227_.08.0559a24: 故出。須菩提。如來法佛法自然法一切智人
T0227_.08.0559a25: 法不可稱不可量。是故須菩提。般若波羅蜜
T0227_.08.0559a26: 爲不可稱不可量事故出。云何般若波羅蜜
T0227_.08.0559a27: 爲無等等事故出。須菩提。一切無與如來等
T0227_.08.0559a28: 者。何況有勝。是故須菩提。般若波羅蜜爲無
T0227_.08.0559a29: 等等事故出。世尊。但如來法佛法自然法一
T0227_.08.0559b01: 切智人法不可思議不可稱不可量。色亦不
T0227_.08.0559b02: 可思議不可稱不可量。受想行識亦不可思
T0227_.08.0559b03: 議不可稱不可量。須菩提。色亦不可思議不
T0227_.08.0559b04: 可稱不可量。受想行識亦不可思議不可稱
T0227_.08.0559b05: 不可量。一切法亦不可思議不可稱不可量。
T0227_.08.0559b06: 何以故。須菩提。諸法實相中。無心無心數法。
T0227_.08.0559b07: 須菩提。色不可稱。受想行識亦不可稱。一切
T0227_.08.0559b08: 法亦不可稱。此中無有分別故。須菩提。色
T0227_.08.0559b09: 不可量。受想行識亦不可量。一切法亦不可
T0227_.08.0559b10: 量。須菩提。何以故。色不可量。受想行識不可
T0227_.08.0559b11: 量。一切法不可量。須菩提。色量無所有不可
T0227_.08.0559b12: 得。受想行識量無所有不可得。一切法量無
T0227_.08.0559b13: 所有不可得。須菩提。何以故。色量無所有不
T0227_.08.0559b14: 可得。受想行識量無所有不可得。一切法量
T0227_.08.0559b15: 無所有不可得。須菩提。色無所有故。受想行
T0227_.08.0559b16: 識無所有故。一切法無所有故。量不可得。須
T0227_.08.0559b17: 菩提。於意云何。虚空有心心數法不。不也世
T0227_.08.0559b18: 尊。須菩提。以是因縁一切法不可思議。滅諸
T0227_.08.0559b19: 籌量故名不可思議。滅諸稱故名不可稱。須
T0227_.08.0559b20: 菩提。稱者即是識業。須菩提。無量者過諸量
T0227_.08.0559b21: 故。須菩提。如虚空不可思議不可稱不可量。
T0227_.08.0559b22: 諸如來法佛法自然法一切智人法。亦如是
T0227_.08.0559b23: 不可思議不可稱不可量。説是不可思議無
T0227_.08.0559b24: 等等法時。五百比丘二十比丘尼。不受一切
T0227_.08.0559b25: 法故。漏盡心得解脱。六萬優婆塞三萬優婆
T0227_.08.0559b26: 夷。於諸法中得法眼淨。二十菩薩得無生法
T0227_.08.0559b27: 忍。於此賢劫皆當成佛。爾時須菩提白佛言。
T0227_.08.0559b28: 世尊。是深般若波羅蜜爲大事故出。乃至爲
T0227_.08.0559b29: 無等等事故出。佛言。如是如是。須菩提。是深
T0227_.08.0559c01: 般若波羅蜜爲大事故出。乃至爲無等等事
T0227_.08.0559c02: 故出。諸佛薩婆若。皆在般若波羅蜜中。一切
T0227_.08.0559c03: 聲聞辟支佛地。皆在般若波羅蜜中。須菩提。
T0227_.08.0559c04: 譬如灌頂刹帝利王。若諸城事諸聚落事。皆
T0227_.08.0559c05: 付大臣王無所憂。如是須菩提。諸如來亦如
T0227_.08.0559c06: 是。所有聲聞事辟支佛事佛事。皆在般若波
T0227_.08.0559c07: 羅蜜中。般若波羅蜜能成辦其事。是故須菩
T0227_.08.0559c08: 提。當知般若波羅蜜爲大事故出。乃至爲無
T0227_.08.0559c09: 等等事故出。須菩提。般若波羅蜜。不受不著
T0227_.08.0559c10: 色故出。不受不著受想行識故出。不受不著
T0227_.08.0559c11: 須陀洹果斯陀含果阿那含果阿羅漢果辟支
T0227_.08.0559c12: 佛道故出。乃至薩婆若。亦不受不著故出。須
T0227_.08.0559c13: 菩提白佛言。世尊。云何般若波羅蜜不受薩
T0227_.08.0559c14: 婆若。不著薩婆若。須菩提。於意云何。汝見
T0227_.08.0559c15: 阿羅漢法可受可著不。不也世尊。我不見是
T0227_.08.0559c16: 法可生著者。佛言。善哉善哉。須菩提。我亦不
T0227_.08.0559c17: 見如來法。以不見故不受不著。是故須菩提。
T0227_.08.0559c18: 薩婆若不可受不可著。爾時欲色界諸天子
T0227_.08.0559c19: 白佛言。世尊。是深般若波羅蜜難解難得。
T0227_.08.0559c20: 若能信解深般若波羅蜜者。當知是人已於
T0227_.08.0559c21: 先世供養諸佛。世尊。若三千大千世界衆生
T0227_.08.0559c22: 皆作信行。於信行地中修行。若一劫若減一
T0227_.08.0559c23: 劫。若人一日行深般若波羅蜜。籌量思惟觀
T0227_.08.0559c24: 忍通利。是福爲勝。佛告諸天子。若善男子善
T0227_.08.0559c25: 女人。聞是深般若波羅蜜疾得涅槃。是人於
T0227_.08.0559c26: 信行地中修行。若一劫若減一劫。所不能
T0227_.08.0559c27: 及。爾時欲色界諸天子。頭面禮佛足繞佛而
T0227_.08.0559c28: 出去此不遠忽然不現。欲界諸天子還至欲
T0227_.08.0559c29: 天。色界諸天子還至色天。爾時須菩提白佛
T0227_.08.0560a01: 言。世尊。若菩薩能信解深般若波羅蜜。是人
T0227_.08.0560a02: 於何命終來生此間。佛告須菩提。若菩薩聞
T0227_.08.0560a03: 是深般若波羅蜜。即時信解不疑不悔不難。
T0227_.08.0560a04: 樂見樂聞常行。是念不離説般若波羅蜜者。
T0227_.08.0560a05: 須菩提。譬如新産犢子不離其母。菩薩亦如
T0227_.08.0560a06: 是。聞深般若波羅蜜。不離説法者。乃至得讀
T0227_.08.0560a07: 誦書寫般若波羅蜜。須菩提當知。是菩薩人
T0227_.08.0560a08: 中命終還生人中。世尊頗有菩薩成就。如是
T0227_.08.0560a09: 功徳因縁。於他方世界供養諸佛。於彼命終
T0227_.08.0560a10: 來生此間不。須菩提。有菩薩成就如是功徳。
T0227_.08.0560a11: 於他方世界供養諸佛。於彼命終來生此間。
T0227_.08.0560a12: 復次須菩提。有菩薩成就如是功徳。於兜率
T0227_.08.0560a13: 天上。聞彌勒菩薩説般若波羅蜜。問其中事。
T0227_.08.0560a14: 於彼命終來生此間。復次須菩提。若人先世
T0227_.08.0560a15: 聞是深般若波羅蜜。不問其義。是人若生人
T0227_.08.0560a16: 中。心續疑悔難決。須菩提當知是人於前世
T0227_.08.0560a17: 不問所致。何以故。於是般若波羅蜜中。心疑
T0227_.08.0560a18: 悔難＊決故。復次須菩提。若人先世若一日
T0227_.08.0560a19: 若二日三日四日五日。聞是深般若波羅蜜。
T0227_.08.0560a20: 問其中事。而不隨所説行。是人轉身續得聞
T0227_.08.0560a21: 深般若波羅蜜。問其中事信心無礙。若離法
T0227_.08.0560a22: 師不復問難。還爲因縁所牽。失深般若波羅
T0227_.08.0560a23: 蜜。何以故。須菩提。法應爾。若人雖能問難是
T0227_.08.0560a24: 深般若波羅蜜。不能隨所説行。或時樂聞深
T0227_.08.0560a25: 般若波羅蜜。或時不樂。其心輕躁如少
T0227_.08.0560a26: 當知是菩薩新發大乘。是菩薩信心清淨。若
T0227_.08.0560a27: 不爲般若波羅蜜所護。於二地中當墮一處。
T0227_.08.0560a28: 若聲聞地若辟支佛地
T0227_.08.0560a29: ＊摩訶般若波羅蜜船喩品第十四
T0227_.08.0560b01: 爾時佛告須菩提譬如大海中船卒破其中人
T0227_.08.0560b02: 若不取木若板若浮嚢若死屍。當知是人不
T0227_.08.0560b03: 到彼岸沒水而死。須菩提。其中人若取木板
T0227_.08.0560b04: 浮嚢死屍。當知是人不沒水死。安隱無惱得
T0227_.08.0560b05: 至彼岸。須菩提。菩薩亦如是。於阿耨多羅三
T0227_.08.0560b06: 藐三菩提。有信有忍有樂。有淨心有深心。有
T0227_.08.0560b07: 欲有解有捨有精進。不取般若波羅蜜。當知
T0227_.08.0560b08: 是人中道退沒。墮聲聞辟支佛地。須菩提。若
T0227_.08.0560b09: 菩薩於阿耨多羅三藐三菩提。有信有忍有
T0227_.08.0560b10: 樂。有淨心有深心。有欲有解有捨有精進。取
T0227_.08.0560b11: 般若波羅蜜。爲般若波羅蜜所守護故。中道
T0227_.08.0560b12: 不退。過聲聞辟支佛地。當住阿耨多羅三藐
T0227_.08.0560b13: 三菩提。須菩提。譬如有人持坏瓶詣河井池
T0227_.08.0560b14: 泉取水。當知是瓶爛壞不久還歸於地。何以
T0227_.08.0560b15: 故。瓶未熟故。須菩提。菩薩亦如是。於阿耨多
T0227_.08.0560b16: 羅三藐三菩提。有信有忍有樂。有淨心有深
T0227_.08.0560b17: 心。有欲有解有捨有精進。不爲般若波羅蜜
T0227_.08.0560b18: 方便所護故。當知是人未得薩婆若中道。退
T0227_.08.0560b19: 轉。須菩提。云何爲菩薩中道退轉。所謂若墮
T0227_.08.0560b20: 聲聞地。若墮辟支佛地。須菩提。譬如有人持
T0227_.08.0560b21: 熟瓶詣河井池泉取水。當知是瓶堅固不壞
T0227_.08.0560b22: 持水而歸。何以故。是瓶熟故。須菩提。菩薩亦
T0227_.08.0560b23: 如是。於阿耨多羅三藐三菩提。有信有忍有
T0227_.08.0560b24: 樂。有淨心有深心。有欲有解有捨有精進。爲
T0227_.08.0560b25: 般若波羅蜜方便所護故。當知是菩薩不中
T0227_.08.0560b26: 道退轉。安隱得到薩婆若。須菩提。譬如大海
T0227_.08.0560b27: 中船未被莊治。推著水邊載諸財物。當知
T0227_.08.0560b28: 是船中道漏沒散失財物。以是賈客無方便
T0227_.08.0560b29: 故。多失財物自致憂惱。須菩提。菩薩亦如是。
T0227_.08.0560c01: 於阿耨多羅三藐三菩提。有信乃至進。不爲
T0227_.08.0560c02: 般若波羅蜜方便所護故。未到薩婆若。中道
T0227_.08.0560c03: 而退失於大寶。而自憂惱失大珍寶。中道沒
T0227_.08.0560c04: 者。墮聲聞辟支佛地。失大珍寶者。失薩婆若
T0227_.08.0560c05: 寶。須菩提。譬如大海邊船＊莊治堅牢推著水
T0227_.08.0560c06: 中載諸財物。當知是船不中道沒。隨所至處
T0227_.08.0560c07: 必能得到。須菩提。苦薩亦如是。於阿耨多羅
T0227_.08.0560c08: 三藐三菩提。有信乃至＊進。爲般若波羅蜜方
T0227_.08.0560c09: 便所護故。當知是菩薩。不中道退轉於阿耨
T0227_.08.0560c10: 多羅三藐三菩提。何以故。須菩提。法應爾。若
T0227_.08.0560c11: 菩薩於阿耨多羅三藐三菩提。有信乃至＊進。
T0227_.08.0560c12: 爲般若波羅蜜方便所護故。不墮聲聞辟支
T0227_.08.0560c13: 佛地。但以是諸功徳。向阿耨多羅三藐三菩
T0227_.08.0560c14: 提。須菩提。譬如老人年百二十而有雜病風
T0227_.08.0560c15: 寒冷熱。須菩提。於意云何。是人能從床起不。
T0227_.08.0560c16: 不也世尊。須菩提。是人或時能起。世尊。假令
T0227_.08.0560c17: 能起不能遠行若十里二十里。何以故。是人
T0227_.08.0560c18: 已爲老病所侵。雖復能起不能遠行。須菩提。
T0227_.08.0560c19: 菩薩亦如是。雖發阿耨多羅三藐三菩提心
T0227_.08.0560c20: 乃至有精進。於阿耨多羅三藐三菩提有信
T0227_.08.0560c21: 乃至有進。不爲般若波羅蜜方便所護故。未
T0227_.08.0560c22: 得薩婆若。中道退轉。墮聲聞辟支佛地。須菩
T0227_.08.0560c23: 提。是百二十歳老人。若有風寒冷熱之病欲
T0227_.08.0560c24: 從床起。有二健人各扶一腋。安慰之言。隨意
T0227_.08.0560c25: 所至。我等好相扶持。勿懼中道有所墜落。須
T0227_.08.0560c26: 菩提。菩薩亦如是。於阿耨多羅三藐三菩提。
T0227_.08.0560c27: 有信乃至進。爲般若波羅蜜方便所護故。當
T0227_.08.0560c28: 知是菩薩不中道退轉。能至阿耨多羅三藐
T0227_.08.0560c29: 三菩提◎
T0227_.08.0561a01: 小品般＊若經卷第五
T0227_.08.0561a02:
T0227_.08.0561a03:
T0227_.08.0561a04:
T0227_.08.0561a05:
T0227_.08.0561a06: ＊後秦龜茲國三＊藏鳩摩羅什譯
T0227_.08.0561a07: ◎大如品第十五
T0227_.08.0561a08: 爾時須菩提白佛言。世尊。新發意菩薩。云何
T0227_.08.0561a09: 應學般若波羅蜜。佛告須菩提。新發意菩薩
T0227_.08.0561a10: 若欲學般若波羅蜜。先當親近善知識能説
T0227_.08.0561a11: 般若波羅蜜者。是人如是教。善男子來。汝所
T0227_.08.0561a12: 有布施。皆應迴向阿耨多羅三藐三菩提。汝
T0227_.08.0561a13: 善男子。亦莫貪著阿耨多羅三藐三菩提。若
T0227_.08.0561a14: 色是。＊若受想行識是。何以故。是薩婆若非
T0227_.08.0561a15: 可著者。善男子。汝所有持戒忍辱精進禪定
T0227_.08.0561a16: 智慧。皆應迴向阿耨多羅三藐三菩提。勿生
T0227_.08.0561a17: 貪著。＊若色是。＊若受想行識是。何以故。善男
T0227_.08.0561a18: 子。是薩婆若非可著者。汝善男子。亦勿貪著
T0227_.08.0561a19: 聲聞辟支佛道。須菩提。如是新發意菩薩。應
T0227_.08.0561a20: 漸教令入深般若波羅蜜。世尊。諸菩薩發阿
T0227_.08.0561a21: 耨多羅三藐三菩提心。欲得阿耨多羅三藐
T0227_.08.0561a22: 三菩提。所爲甚難。如是如是。須菩提。如諸菩
T0227_.08.0561a23: 薩發阿耨多羅三藐三菩提心。欲得阿耨多
T0227_.08.0561a24: 羅三藐三菩提。所爲甚難。是人爲安隱世間
T0227_.08.0561a25: 故發心。爲安樂世間故發心。我當得阿耨多
T0227_.08.0561a26: 羅三藐三菩提。爲世間作救。爲世間作歸。爲
T0227_.08.0561a27: 世間作舍。爲世間作究竟道。爲世間作洲。爲
T0227_.08.0561a28: 世間作導師。爲世間作趣。須菩提。云何菩薩
T0227_.08.0561a29: 得阿耨多羅三藐三菩提時。爲世間作救。菩
T0227_.08.0561b01: 薩爲斷生死中諸苦惱故。説法救衆生於苦
T0227_.08.0561b02: 惱。須菩提。是名菩薩得阿耨多羅三藐三菩
T0227_.08.0561b03: 提時爲世間作救。云何菩薩得阿耨多羅三
T0227_.08.0561b04: 藐三菩提時。爲世間作歸衆生生法老病死
T0227_.08.0561b05: 法。憂悲苦惱法。是菩薩能度衆生於此生法
T0227_.08.0561b06: 老病死法憂悲苦惱法。須菩提。是名菩薩得
T0227_.08.0561b07: 阿耨多羅三藐三菩提時爲世間作歸。云何
T0227_.08.0561b08: 菩薩得阿耨多羅三藐三菩提時。爲世間作
T0227_.08.0561b09: 舍。須菩提。菩薩得阿耨多羅三藐三菩提時。
T0227_.08.0561b10: 爲不著故説法。世尊。云何名不著。須菩提。若
T0227_.08.0561b11: 色不縛不解不生不滅。是名色不著。若受想
T0227_.08.0561b12: 行識不縛不解不生不滅。是名識不著。如是
T0227_.08.0561b13: 須菩提。一切法不縛不解故不著。菩薩得阿
T0227_.08.0561b14: 耨多羅三藐三菩提時。能爲衆生説如是法。
T0227_.08.0561b15: 是名菩薩爲世間作舍。云何菩薩得阿耨多
T0227_.08.0561b16: 羅三藐三菩提時。爲世間作究竟道。須菩提。
T0227_.08.0561b17: 色究竟不名色。受想行識究竟不名識。如究
T0227_.08.0561b18: 竟相。一切法亦如是。世尊。若究竟相一切
T0227_.08.0561b19: 法亦爾者。菩薩皆應得阿耨多羅三藐三菩
T0227_.08.0561b20: 提。何以故。是中無有分別故。如是如是。須菩
T0227_.08.0561b21: 提。是中無有分別。諸菩薩如是觀如是知。其
T0227_.08.0561b22: 心不沒。作是念。我得阿耨多羅三藐三菩提
T0227_.08.0561b23: 時。應爲衆生説如是法。須菩提。是名菩薩
T0227_.08.0561b24: 得阿耨多羅三藐三菩提時爲世間作究竟道
T0227_.08.0561b25: 云何菩薩得阿耨多羅三藐三菩提時。爲世
T0227_.08.0561b26: 間作洲。譬如水中陸地斷流之處名之爲洲。
T0227_.08.0561b27: 如是須菩提。色前際後際斷。受想行識前際
T0227_.08.0561b28: 後際斷。以前際後際斷故。一切法都斷。若一
T0227_.08.0561b29: 切法都斷。是名寂滅微妙如實不顛倒涅槃。
T0227_.08.0561c01: 須菩提。是名菩薩得阿耨多羅三藐三菩提
T0227_.08.0561c02: 時爲世間作洲。云何菩薩得阿耨多羅三藐
T0227_.08.0561c03: 三菩提時。爲世間作導師。須菩提。菩薩得阿
T0227_.08.0561c04: 耨多羅三藐菩提時。不爲色生滅故説法。但
T0227_.08.0561c05: 爲實相故説法。不爲受想行識生滅故説法。
T0227_.08.0561c06: 但爲實相故説法。不爲須陀洹果斯陀含果
T0227_.08.0561c07: 阿那含果阿羅漢果辟支佛道薩婆若生滅故
T0227_.08.0561c08: 説法。但爲實相故説法。須菩提是。名菩薩
T0227_.08.0561c09: 得阿耨多羅三藐三菩提時爲世間作導師。
T0227_.08.0561c10: 云何菩薩得阿耨多羅三藐三菩提時。爲世
T0227_.08.0561c11: 間作趣。須菩提。菩薩得阿耨多羅三藐三菩
T0227_.08.0561c12: 提時。爲衆生説色趣空。説受想行識趣空。一
T0227_.08.0561c13: 切法皆趣空不來不去。何以故。色空不來不
T0227_.08.0561c14: 去。受想行識空不來不去。乃至一切法空不
T0227_.08.0561c15: 來不去故。一切法趣空不過是趣。一切法趣。
T0227_.08.0561c16: 無相趣無作趣。無起趣無生趣。無所有趣夢
T0227_.08.0561c17: 趣。無量趣無邊趣。無我寂滅趣。涅槃趣。不
T0227_.08.0561c18: 還趣不趣。一切法不過是趣。世尊。如是法者。
T0227_.08.0561c19: 誰能信解。須菩提。若菩薩於先佛所久修道
T0227_.08.0561c20: 行。成就善根乃能信解。世尊。能信解者何
T0227_.08.0561c21: 相。須菩提。離滅欲恚癡性。是信解相。如是人
T0227_.08.0561c22: 能知深般若波羅蜜。世尊。是菩薩能解深般
T0227_.08.0561c23: 若波羅蜜。亦如是趣得是趣相。能爲無量衆
T0227_.08.0561c24: 生作趣。如是如是。須菩提是菩薩如是趣。能
T0227_.08.0561c25: 爲無量衆生作趣。須菩提。是名菩薩得阿耨
T0227_.08.0561c26: 多羅三藐三菩提時能爲無量衆生作趣。世
T0227_.08.0561c27: 尊。是菩薩所爲甚難。能作如是大莊嚴。爲滅
T0227_.08.0561c28: 度無量無邊衆生。而衆生不可得。如是如是。
T0227_.08.0561c29: 須菩提。菩薩所爲甚難。爲滅度無量無邊衆
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