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佛説寶雨經 (No. 0660_ 達摩流支譯 ) in Vol. 16

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T0660_.16.0315a01: 八者善行利養尊重名聞念處。九者善行如
T0660_.16.0315a02: 來施設學處念處。十者善行煩惱及隨煩惱
T0660_.16.0315a03: 雜染念處。云何菩薩行身念處。善男子。菩薩
T0660_.16.0315a04: 以正般若簡擇諸法。與身倶者能捨惡法。觀
T0660_.16.0315a05: 察是身從頭至足無我我所。性不久停終當
T0660_.16.0315a06: 壞滅。筋脈纒縛臭穢不淨。菩薩如是觀察之
T0660_.16.0315a07: 時。而不於中樂欲貪著。以是義故。身中所有
T0660_.16.0315a08: 諸可惡法。唯除菩薩自在能捨。非諸有情。是
T0660_.16.0315a09: 名善行於身念處。云何菩薩行受念處。善男
T0660_.16.0315a10: 子。菩薩作是思惟。所有諸受悉皆是苦。愚夫
T0660_.16.0315a11: 顛倒爲之爲樂。一切智者知樂即苦。是故勇
T0660_.16.0315a12: 猛修行斷苦。令他有情亦如是學。菩薩摩訶
T0660_.16.0315a13: 薩觀察受時。終不染著亦不瞋恚。是名菩薩
T0660_.16.0315a14: 善行受念處。云何行心念處。善男子。菩薩
T0660_.16.0315a15: 作是思惟。心實無常執著爲常。實是其苦執
T0660_.16.0315a16: 著爲樂。本無有我執著爲我。本來不淨執著
T0660_.16.0315a17: 爲淨。其心輕動無時暫停。以不停故。於諸雜
T0660_.16.0315a18: 染能爲根本。壞滅善道開惡趣門生長三毒。
T0660_.16.0315a19: 與隨煩惱等作其因縁。爲主爲導。又能積集
T0660_.16.0315a20: 淨不淨業。迅速流轉如旋火輪。亦如奔馬。如
T0660_.16.0315a21: 火焚燒。如水増長。遍知諸境如世彩畫。菩薩
T0660_.16.0315a22: 如是觀察心時。便得自在。得自在已於諸法
T0660_.16.0315a23: 中亦無罣礙。是名菩薩善行心念處。云何菩
T0660_.16.0315a24: 薩行法念處。善男子。菩薩如實了知諸不善
T0660_.16.0315a25: 法貪瞋癡等。及依止此所起餘法。及能修習
T0660_.16.0315a26: 煩惱對治。令諸惡法皆悉永斷。既能了知一
T0660_.16.0315a27: 切善法。於中安住要期發願。復能安立一切
T0660_.16.0315a28: 有情。如是修學。是名菩薩善行法念處。云何
T0660_.16.0315a29: 菩薩行境界念處。善男子。菩薩於可意不可
T0660_.16.0315b01: 意色聲香味觸法中無染無著。亦不發起瞋
T0660_.16.0315b02: 恚之心。菩薩作是思惟。我不應於都無法中
T0660_.16.0315b03: 而生貪染。我若生染即是愚夫及愚癡性。爲
T0660_.16.0315b04: 不了性。爲不善性。如世尊言。若爲貪愛所染
T0660_.16.0315b05: 即便頑鈍。不能了知善不善法。由此因縁墮
T0660_.16.0315b06: 於惡趣。菩薩作是思惟。我不應於空法中發
T0660_.16.0315b07: 起瞋恚。我若起瞋。即不能忍是瞋恚纒。爲諸
T0660_.16.0315b08: 聖人之所訶責。及梵行者之所譏嫌。菩薩觀
T0660_.16.0315b09: 察境界之時。不爲境縛亦無執著。復教化人
T0660_.16.0315b10: 如是修學。是名菩薩善行境界念處
T0660_.16.0315b11: *佛説寶雨經卷第七
T0660_.16.0315b12:
T0660_.16.0315b13:
T0660_.16.0315b14:
T0660_.16.0315b15: *佛説寶雨經卷第八
T0660_.16.0315b16:   *唐天竺三藏達摩流支譯
T0660_.16.0315b17: 云何菩薩善行阿蘭若念處。善男子。菩薩
T0660_.16.0315b18: 作是思惟。住無諍行及住寂靜行。若有天龍
T0660_.16.0315b19: 藥叉健達縛等他心神通。能知我心心所有
T0660_.16.0315b20: 法。是故我應如理作意。遠離不如理作意。於
T0660_.16.0315b21: 如理法中増廣修習。是名菩薩善行阿蘭若
T0660_.16.0315b22: 念處。云何菩薩善行村邑聚落國土王都念
T0660_.16.0315b23: 處。善男子。菩薩若有非法之處當須捨離。所
T0660_.16.0315b24: 謂酒肆婬里王家。博弈醉徒聚戲歌舞。非是
T0660_.16.0315b25: 出家之所行處皆應遠離。是名菩薩善行人
T0660_.16.0315b26: 間念處。云何菩薩善行利養承事尊重讃歎
T0660_.16.0315b27: 念處。善男子。菩薩能於利養等中發如是心。
T0660_.16.0315b28: 爲諸施者作福田故。分散施故。終不耽著生
T0660_.16.0315b29: 於愛染。亦不爲己執我我所。所受之物與一
T0660_.16.0315c01: 切有情共之。迴施一切苦惱之者。由此因縁
T0660_.16.0315c02: 菩薩所得利養等事。終不倚恃而生我慢貢
T0660_.16.0315c03: 高之心。作是思惟。所得名聞利養等事。體性
T0660_.16.0315c04: 空寂都不可得。終當磨滅敗壞之法。不可信
T0660_.16.0315c05: 也。誰有智者於無常法中而生愛著。復起憍
T0660_.16.0315c06: 逸我慢貢高。是名菩薩善行利養等念處。云
T0660_.16.0315c07: 何菩薩善行如來施設學處念處。善男子。菩
T0660_.16.0315c08: 薩作是思惟。過去諸佛習是學處。既能修
T0660_.16.0315c09: 習已現等覺入般涅槃。未來諸佛如是修習。
T0660_.16.0315c10: 當現等覺入般涅槃現在諸佛既修習已。今
T0660_.16.0315c11: 現等覺入般涅槃。菩薩摩訶薩。能於如是所
T0660_.16.0315c12: 學之處。發起信心尊重勇猛。依之修習。是名
T0660_.16.0315c13: 菩薩善行如來施設學處念處。云何菩薩善
T0660_.16.0315c14: 行一切煩惱及隨煩惱雜染念處。善男子。菩
T0660_.16.0315c15: 薩於煩惱及隨煩惱雜染法中善能念之。從
T0660_.16.0315c16: 何因起何縁所生。如是縁起。如是縁生。悉皆
T0660_.16.0315c17: 捨離。是名菩薩善行煩惱及隨煩惱念處。善
T0660_.16.0315c18: 男子。菩薩成就此十種法。恒常證得三摩呬
T0660_.16.0315c19: 多心。
T0660_.16.0315c20: 復次善男子。菩薩成就十種法受糞掃衣。
T0660_.16.0315c21: 何等爲十。一者誓願堅固。二者謙下自卑。三
T0660_.16.0315c22: 者無厭棄。四者無所著。五者離過患。六者見
T0660_.16.0315c23: 功徳。七者不自讃。八者不毀他。九者戒具足。
T0660_.16.0315c24: 十者諸天之所親近。善男子。云何菩薩誓願
T0660_.16.0315c25: 堅固乃至諸天之所親近。善男子。菩薩得信
T0660_.16.0315c26: 及意樂具足。於諸佛所深起信心。設因護命
T0660_.16.0315c27: 不毀誓願亦無轉動。由誓願堅牢故得謙下
T0660_.16.0315c28: 心。心謙下故得無我慢。人所棄捨糞掃之
T0660_.16.0315c29: 服。盡皆收用洗濯縫綴。乃無疲倦亦不棄捨。
T0660_.16.0316a01: 由是義故無所執著。雖云此衣麁弊爛壞復
T0660_.16.0316a02: 生汚垢多諸蚤虱不以爲患。見其功徳糞
T0660_.16.0316a03: 衣仙人服用。如來所讃佛説吉祥。遠離慳貪
T0660_.16.0316a04: 隨順聖種。以是因縁得不自讃。亦不毀他得
T0660_.16.0316a05: 戒具足。戒具足故諸天來下而親近之。恒爲
T0660_.16.0316a06: 諸佛之所稱歎。諸大菩薩而訓誨之。復得人
T0660_.16.0316a07: 非人等之所擁護。若聚落城邑刹帝利婆羅
T0660_.16.0316a08: 門等頂戴尊重。同梵行者常所諮嗟。善男子。
T0660_.16.0316a09: 菩薩成就此十種法受糞掃衣。止蓋菩薩白
T0660_.16.0316a10: 佛言。世尊。諸菩薩等其心廣大。何因縁故行
T0660_.16.0316a11: 下劣行
T0660_.16.0316a12: 佛言。善男子。諸菩薩等有大勢力。方能行此
T0660_.16.0316a13: 下劣之行。無勢力者則不能行。何以故。大力
T0660_.16.0316a14: 菩薩爲護世間。而能對治未起煩惱。非無力
T0660_.16.0316a15: 者行下劣也。善男子。於意云何。如來行解爲
T0660_.16.0316a16: 廣大耶爲下劣乎。止蓋菩薩白佛言。世尊。我
T0660_.16.0316a17: 今於此不堪詶對。何以故。如來無所證無行
T0660_.16.0316a18: 解。以不見法故不可測量。我今何能辯如來
T0660_.16.0316a19: 所行優劣。佛言。善男子。於汝意云何。如來於
T0660_.16.0316a20: 四洲中一切有情天龍藥叉健達縛等。示現
T0660_.16.0316a21: 如是下劣之行。復爲如是衆生讃歎杜多功
T0660_.16.0316a22: 徳。止蓋菩薩白佛言。世尊。如來爲調伏初
T0660_.16.0316a23: 發趣大乘。對治一切有情未起煩惱故。示現
T0660_.16.0316a24: 下劣苦行。佛言。善男子。如是如是。有大勢力
T0660_.16.0316a25: 諸菩薩等。爲欲調伏諸有情故。著糞掃衣而
T0660_.16.0316a26: 無下劣亦復如是。善男子。是名菩薩受糞掃
T0660_.16.0316a27:
T0660_.16.0316a28: 復次善男子。諸菩薩成就十法受用三衣。何
T0660_.16.0316a29: 等爲十。一者知足。二者少欲。三者遠離希求。
T0660_.16.0316b01: 四者無積聚。五者離損失。六者離積聚損失
T0660_.16.0316b02: 苦惱。七者離憂惱。八者離愁歎。九者無所取。
T0660_.16.0316b03: 十者勤修習故盡諸有漏。善男子。菩薩於下
T0660_.16.0316b04: 劣衣而得知足。以知足故而能少欲。以少欲
T0660_.16.0316b05: 故無所希求。不希求故曾無積聚。無所聚故
T0660_.16.0316b06: 無損失。以不損失故即無苦惱。無苦惱故無
T0660_.16.0316b07: 有愁歎。無愁歎故亦無所受。無所受故能勤
T0660_.16.0316b08: 修習盡諸有漏。善男子。是名菩薩成就十法
T0660_.16.0316b09: 得受用三衣
T0660_.16.0316b10: 復次善男子。菩薩成就十種法得不隨他行。
T0660_.16.0316b11: 何等爲十。一者不隨貪愛行。二者不隨瞋怒
T0660_.16.0316b12: 行。三者不隨愚癡行。四者不隨損害行。五
T0660_.16.0316b13: 者不隨慳悋嫉妬行。六者不隨我慢行。七者
T0660_.16.0316b14: 不隨令他了知名稱行。八者不隨尊重利養
T0660_.16.0316b15: 行。九者不隨恭敬天魔行。十者不隨貢高行。
T0660_.16.0316b16: 善男子。菩薩成就此十種法。是故説名不隨
T0660_.16.0316b17: 他行
T0660_.16.0316b18: 復次善男子。菩薩成就十種法名爲乞食。一
T0660_.16.0316b19: 者爲攝受諸有情故而行乞食。二者爲次第
T0660_.16.0316b20: 故而行乞食。三者爲不疲厭故而行乞食。四
T0660_.16.0316b21: 者爲知足故而行乞食。五者爲分布故而行
T0660_.16.0316b22: 乞食。六者爲不耽嗜故而行乞食。七者爲
T0660_.16.0316b23: 量故而行乞食。八者爲善品現前故而行乞
T0660_.16.0316b24: 食。九者爲善根圓滿故而行乞食。十者爲離
T0660_.16.0316b25: 我執想而行乞食。善男子。云何菩薩攝受有
T0660_.16.0316b26: 情乃至爲離我執想。善男子。菩薩見一切有
T0660_.16.0316b27: 情受諸苦惱。雖復成就微少善根。而此善根
T0660_.16.0316b28: 暫時非久。爲欲攝益如是有情故。而行乞食。
T0660_.16.0316b29: 菩薩入於城邑聚落之時。住於正念具足威
T0660_.16.0316c01: 儀。諸根寂然亦不高擧不令放逸。得次第故
T0660_.16.0316c02: 終不捨彼貧窮之家入富貴家。所謂婆羅門
T0660_.16.0316c03: 若刹帝利。居士大家次第乞時。從一家詣一
T0660_.16.0316c04: 家。乃至事畢終無違越。唯除惡處不應乞
T0660_.16.0316c05: 食。所謂惡狗家新産犢家惡種類家。若男子
T0660_.16.0316c06: 若女人若童男若童女起煩惱處。及譏嫌處。
T0660_.16.0316c07: 諸外道處。如是之處皆應捨置。菩薩次第乞
T0660_.16.0316c08: 食之時。不生厭離亦不疲倦。於彼有情無所
T0660_.16.0316c09: 憎愛。由不疲厭而生知足。於好於惡隨應受
T0660_.16.0316c10: 取。若得食已至於住處。收鉢多羅及以衣服。
T0660_.16.0316c11: 於如來像前。或制多前。或窣堵波前。供養恭
T0660_.16.0316c12: 敬尊重讃歎。以所得食分爲四分。一分施與
T0660_.16.0316c13: 同梵行者。一分施與貧窮之人。一分施與惡
T0660_.16.0316c14: 趣有情。一分自食。菩薩雖食而於食事無貪
T0660_.16.0316c15: 無染亦無愛著。唯爲活命而受於食。不使身
T0660_.16.0316c16: 羸亦不令重。所以者何。身若極羸廢修善品。
T0660_.16.0316c17: 身若極重増長睡眠。菩薩食已能令善品増
T0660_.16.0316c18: 長現前。由勤修故無有懈怠亦無嬾墮。而得
T0660_.16.0316c19: 圓滿菩提資糧。由彼善能成熟菩提分法遠
T0660_.16.0316c20: 離我執。得無我故能捨身肉施與有情。善男
T0660_.16.0316c21: 子。菩薩成就此十種法能行乞食
T0660_.16.0316c22: 復次善男子。菩薩成就十種法得於一坐。何
T0660_.16.0316c23: 等爲十。一者坐菩提道場。諸魔驚怖而獨不
T0660_.16.0316c24: 動。二者證出世靜慮。諸魔驚怖而獨不動。三
T0660_.16.0316c25: 者得出世般若。諸魔驚怖而獨不動。四者得
T0660_.16.0316c26: 出世智。諸魔驚怖而獨不動。五者證其空性。
T0660_.16.0316c27: 諸魔驚怖而獨不動。六者證諸法如實。諸魔
T0660_.16.0316c28: 驚怖而獨不動。七者證正覺道。諸魔驚怖而
T0660_.16.0316c29: 獨不動。八者證於實際。諸魔驚怖而獨不動。
T0660_.16.0317a01: 九者證於眞如。諸魔驚怖而獨不動。十者得
T0660_.16.0317a02: 一切智。諸魔驚怖而獨不動。言一坐者。所謂
T0660_.16.0317a03: 一切智坐。亦名法座。善男子。菩薩成就此十
T0660_.16.0317a04: 種法能得一坐
T0660_.16.0317a05: 復次善男子。菩薩成就十種法得一食。何等
T0660_.16.0317a06: 爲十。一者不恣貪食。二者無染著食。謂得食
T0660_.16.0317a07: 已於時非時。不應更受。若蘇油石蜜等種種
T0660_.16.0317a08: 滋味。三者若見他人受蘇等時不起瞋惱。四
T0660_.16.0317a09: 若他人受蘇等時不生嫉妬。五者菩薩行
T0660_.16.0317a10: 一食時。若遇重病應受蘇等。六者菩薩行一
T0660_.16.0317a11: 食時。必有命難應食蘇等而便受之。七者菩
T0660_.16.0317a12: 薩行一食時。若有廢修善法之難。應食蘇等
T0660_.16.0317a13: 而便受之。八者菩薩行一食時。若有如上三
T0660_.16.0317a14: 難。食蘇等已而不追悔。九者菩薩行一食時。
T0660_.16.0317a15: 若有三難。應食蘇等而不疑惑。十者菩薩行
T0660_.16.0317a16: 一食時。若有三難。須食蘇等當作藥想。善男
T0660_.16.0317a17: 子。菩薩成就此十種法故得一食
T0660_.16.0317a18: 復次善男子。菩薩成就十種法得阿蘭若。何
T0660_.16.0317a19: 等爲十。一者久住梵行。二者於毘奈耶而得
T0660_.16.0317a20: 善巧。三者諸根圓滿。四者具足多聞。五者善
T0660_.16.0317a21: 説法要。六者離我所執。七者猶如野獸。八者
T0660_.16.0317a22: 得身遠住。九者得居寂靜。十者不厭離無蓋
T0660_.16.0317a23: 覆。善男子。云何菩薩久住梵行乃至不厭離
T0660_.16.0317a24: 阿蘭若。善男子。菩薩捨家出家。於毘奈耶中
T0660_.16.0317a25: 三業清淨具足尸羅。性多善巧樂習威儀。於
T0660_.16.0317a26: 佛所説長幼法中。不假他縁自能解悟。及於
T0660_.16.0317a27: 教義能得善巧。又能了知持犯之處。見持戒
T0660_.16.0317a28: 者能生恭敬。見毀戒者便能捨離。又復多時
T0660_.16.0317a29: 數數悔過。於所作罪追悔惡作終不覆藏。復
T0660_.16.0317b01: 能了知所犯之罪有上中下。又能了知所造
T0660_.16.0317b02: 惡業。招異熟果時分長短。菩薩修行清淨故
T0660_.16.0317b03: 得諸根圓滿眼根不減。耳根無缺。身分具足。
T0660_.16.0317b04: 方堪住彼阿蘭若處。獨靜無人不爲惱亂。乞
T0660_.16.0317b05: 食易得非遠非近。多諸林木花果枝葉皆悉
T0660_.16.0317b06: 茂盛。清淨美水取不爲勞。龕室安隱無有惡
T0660_.16.0317b07: 獸。山路幽靜去住無難。如是之處乃可依止。
T0660_.16.0317b08: 菩薩依止如是處已。隨先所誦及以所聞。晝
T0660_.16.0317b09: 夜三時恒常修習。誦經之聲不麁不細。善攝
T0660_.16.0317b10: 諸根不令變異。所受用物皆悉清淨。了知
T0660_.16.0317b11: 諸法差別之相。捨離惛沈思惟教理。其心不
T0660_.16.0317b12: 動亦不外縁。若有王王子及刹帝利婆羅門
T0660_.16.0317b13: 等至菩薩所。菩薩見已恭敬問訊讃言。善來
T0660_.16.0317b14: 大王。如所敷設請王就坐。王若坐時菩薩亦
T0660_.16.0317b15: 坐。王若不坐菩薩亦立。詳觀王等諸根躁動。
T0660_.16.0317b16: 菩薩即應讃言。大王善能利益王之國内。多
T0660_.16.0317b17: 有持戒福徳多聞智慧沙門。若婆羅門之所
T0660_.16.0317b18: 居住。無有盜賊及官人等之所侵欺。復觀王
T0660_.16.0317b19: 等諸根寂然安隱調伏。菩薩爾時當爲演説
T0660_.16.0317b20: 種種諸法。王若不樂説種種法。菩薩即當隨
T0660_.16.0317b21: 順説厭離法。王若不欲樂聞厭離之法。即應
T0660_.16.0317b22: 爲説如來甚深廣大之法及大威徳。如是及
T0660_.16.0317b23: 餘人間聚落婆羅門刹帝利諸有來者。隨宜
T0660_.16.0317b24: 爲説亦復如是。菩薩以多聞故即能説法。
T0660_.16.0317b25: 令聽聞者心皆歡喜。於菩薩所生淨信心。以
T0660_.16.0317b26: 能説法修習善品對除煩惱。又以多聞力故
T0660_.16.0317b27: 得離我執。復能遠離我執怖畏故。於阿蘭若
T0660_.16.0317b28: 處不驚不懼得無所畏。菩薩住阿蘭若處。現
T0660_.16.0317b29: 前觀察無所住著。非如野獸無所觀察。菩薩
T0660_.16.0317c01: 住阿蘭若處。無有怖畏無有過患。非如野獸
T0660_.16.0317c02: 恒畏中傷。菩薩住阿蘭若處。爲聚落中若男
T0660_.16.0317c03: 若女若童男若童女散亂心故。爲攝受正法
T0660_.16.0317c04: 故。爲無所住著故。非如野獸爲護命故。遠避
T0660_.16.0317c05: 人間。菩薩由遠住故得現前寂靜。見阿蘭
T0660_.16.0317c06: 有大功徳。復見寂靜無厭離無覆蓋。修習諸
T0660_.16.0317c07: 法住阿蘭若。是名菩薩久住梵行乃至不厭
T0660_.16.0317c08: 離不覆蓋。善男子。菩薩成就此十種法得阿
T0660_.16.0317c09: 蘭若處住
T0660_.16.0317c10: 復次善男子。菩薩成就十種法能樹下坐。何
T0660_.16.0317c11: 等爲十。一者不得依止極近聚落樹下而坐。
T0660_.16.0317c12: 二者不得依止極遠聚落樹下而坐。三者不
T0660_.16.0317c13: 得依止棘刺稠林樹下而坐。四者不得依止
T0660_.16.0317c14: 蒙密蔓及獼猴處樹下而坐。五者不得依
T0660_.16.0317c15: 止枯葉樹下而坐。六者不得依止猿猴住處
T0660_.16.0317c16: 樹下而坐。七者不得依止多有鳥處樹下而
T0660_.16.0317c17: 坐。八者不得依止惡獸住處樹下而坐。九者
T0660_.16.0317c18: 不得依止近道路處樹下而坐。十者不得依
T0660_.16.0317c19: 止麁惡人處樹下而坐。菩薩應當依止無障
T0660_.16.0317c20: 難處樹下而坐。身得輕安心常悦樂。善男子。
T0660_.16.0317c21: 菩薩成就此十種法得樹下坐
T0660_.16.0317c22: 復次善男子。菩薩成就十種法能露地坐。何
T0660_.16.0317c23: 等爲十。一者於春夏秋冬不應依止牆壁處
T0660_.16.0317c24: 坐。二者不應依止林樹下坐。三者不得依止
T0660_.16.0317c25: &T065025;𧂐處坐。四者不得依止山腹巖坎處
T0660_.16.0317c26: 坐。五者不得依止河岸坎中而坐。六者不得
T0660_.16.0317c27: 以物遮寒而坐。七者不得以物障風而坐。八
T0660_.16.0317c28: 者不得以物障雨而坐。九者不得以物障熱
T0660_.16.0317c29: 而坐。十者不得以物承露而坐。若諸菩薩在
T0660_.16.0318a01: 露地坐。身遇諸病又復無力。應入寺中作如
T0660_.16.0318a02: 是念。如來爲欲對除煩惱。處處廣説杜多功
T0660_.16.0318a03: 徳。我今雖復在於寺中。心不愛樂又不耽著。
T0660_.16.0318a04: 勤修正法對除煩惱。作是思惟我住寺中。但
T0660_.16.0318a05: 爲攝受諸施主故。不爲長養於自身故作露
T0660_.16.0318a06: 地想。善男子。菩薩成就此十種法得露地
T0660_.16.0318a07:
T0660_.16.0318a08: 復次善男子。菩薩成就十種法得塚間坐。何
T0660_.16.0318a09: 等爲十。一者謂諸菩薩於好住處極生厭離。
T0660_.16.0318a10: 二者諸菩薩等於一切時恒起死想。三者諸
T0660_.16.0318a11: 菩薩等恒常能起餘殘之想。四者諸菩薩等
T0660_.16.0318a12: 常觀於身分起赤想。五者諸菩薩等常觀於
T0660_.16.0318a13: 身分起青想。六者諸菩薩等常觀於身分起
T0660_.16.0318a14: 膿想。七者諸菩薩等常觀於身起膖脹想。八
T0660_.16.0318a15: 者諸菩薩等常觀於身起乾焦想。九者諸菩
T0660_.16.0318a16: 薩等常觀於身起離散想。十者諸菩薩等常
T0660_.16.0318a17: 觀於身起骨鎖想。善男子。菩薩於塚間坐爲
T0660_.16.0318a18: 利益哀愍諸有情故住於慈心。亦爲持淨戒
T0660_.16.0318a19: 故。成就軌則故。不起食肉之心。何以故。善男
T0660_.16.0318a20: 子。塚間周遍多有非人之所依住。若見菩薩
T0660_.16.0318a21: 食噉於肉。生不淨信起煩惱心。由是菩薩不
T0660_.16.0318a22: 應食肉。善男子。菩薩住於塚間若入伽藍。先
T0660_.16.0318a23: 當禮拜如來制多。次應禮拜長老苾芻。後復
T0660_.16.0318a24: 問訊少年苾芻。不坐僧家床席等物恭敬而
T0660_.16.0318a25: 立。何以故。善男子。菩薩爲欲隨順世間將護
T0660_.16.0318a26: 有情故。不坐僧家床席等物。塚間菩薩順聖
T0660_.16.0318a27: 者故。若違逆世間非聖者故。若一苾芻將自
T0660_.16.0318a28: 坐物。請菩薩坐塚間。菩薩應審觀察彼苾芻
T0660_.16.0318a29: 意樂後無追悔。及餘衆僧不起瞋嫌。然自應
T0660_.16.0318b01: 起下劣之心。如旃荼羅童子方坐此座。善男
T0660_.16.0318b02: 子。菩薩成就此十種法得塚間坐
T0660_.16.0318b03: 復次善男子。菩薩成就十種法能得常坐。何
T0660_.16.0318b04: 等爲十。一者常坐爲不惱身故。二者常坐爲
T0660_.16.0318b05: 不惱心故。三者常坐爲不惛睡故。四者常坐
T0660_.16.0318b06: 爲不疲厭故。五者常坐爲欲圓滿菩提資糧
T0660_.16.0318b07: 故。六者常坐爲心一境性故。七者常坐爲證
T0660_.16.0318b08: 現前道故。八者常坐爲趣菩提道場故。九者
T0660_.16.0318b09: 常坐爲利益一切有情故。十者常坐爲欲永
T0660_.16.0318b10: 斷諸煩惱故。善男子。菩薩成就此十種法能
T0660_.16.0318b11: 得常坐
T0660_.16.0318b12: 復次善男子。菩薩成就十種法得隨敷坐。何
T0660_.16.0318b13: 等爲十。一者於其敷具無所耽嗜。二者終不
T0660_.16.0318b14: 自爲施設敷具。三者不遣他人施設敷具。四
T0660_.16.0318b15: 者不現於相令他施設敷具。五者隨彼所有
T0660_.16.0318b16: 若草若葉便即應坐。六者諸地方處若多毒
T0660_.16.0318b17: 蛇蚊虻孔穴。即應捨離並不應坐。七者菩薩
T0660_.16.0318b18: 欲臥身向右邊累足而臥。以法衣覆身。正念
T0660_.16.0318b19: 正知起明了想。八者右脇而臥不著睡眠。九
T0660_.16.0318b20: 者但爲長養諸大種故。乃至爲活命故。十者
T0660_.16.0318b21: 菩薩於恒恒時及常常時令善品現前。善男
T0660_.16.0318b22: 子。菩薩成就此十種法得隨敷坐
T0660_.16.0318b23: 復次善男子。菩薩成就十種法得修習瑜伽
T0660_.16.0318b24: 者。何等爲十。一者能常修不淨。二者能常修
T0660_.16.0318b25: 慈悲。三者能常修縁起。四者於諸過患常修
T0660_.16.0318b26: 善巧。五者能常修空性。六者能常修無相。
T0660_.16.0318b27: 七者能常修瑜伽。八者能常勤修。九者得不
T0660_.16.0318b28: 悔過。十者能具足戒。善男子。云何菩薩能修
T0660_.16.0318b29: 不淨。善男子。菩薩獨處宴坐。端身舒緩結
T0660_.16.0318c01: 趺坐。現前觀察心極厭離。安住正念心不外
T0660_.16.0318c02: 縁。作是思惟。人中所有一切飮食。若淨若穢
T0660_.16.0318c03: 若好若惡有味無味。若食噉已身火所觸。皆
T0660_.16.0318c04: 成不淨爛壞可惡。而不隨順一切世間諸愚
T0660_.16.0318c05: 夫等耽嗜染著。我等聖者依毘奈耶法。能以
T0660_.16.0318c06: 正智觀察自身。不起染著亦不耽嗜。然復我
T0660_.16.0318c07: 心亦不生於厭離。是故菩薩能修不淨。云何
T0660_.16.0318c08: 菩薩能修慈悲。善男子。謂諸菩薩於閑靜處
T0660_.16.0318c09: 獨處宴坐。端身舒緩結加趺坐。現前觀察心
T0660_.16.0318c10: 極厭離。安住正念心不外縁。作是思惟。諸有
T0660_.16.0318c11: 情輩多起瞋害作不善業。復常親近不善丈
T0660_.16.0318c12: 夫。無状於我起怨讎想。或於過去。或於未來。
T0660_.16.0318c13: 或於現在。起如是業。我意令彼一切有情所
T0660_.16.0318c14: 起瞋害皆得斷除。令彼坐於菩提道場。如是
T0660_.16.0318c15: 之事不唯言説。實是菩薩甚深意樂隨順思
T0660_.16.0318c16: 惟。是名菩薩能修慈悲。云何菩薩能修縁起。
T0660_.16.0318c17: 謂諸菩薩若起貪愛及瞋恚心。作是思惟。由
T0660_.16.0318c18: 我起於貪瞋等法。能起之我既從縁生。所起
T0660_.16.0318c19: 貪瞋及貪等境亦從縁起。誰有智者於衆縁
T0660_.16.0318c20: 生虚妄法中起我執著。是名菩薩能修縁起。
T0660_.16.0318c21: 云何菩薩於諸過患能修善巧。謂諸菩薩爲
T0660_.16.0318c22: 欲斷除自身過患故常修習。若他相續有諸
T0660_.16.0318c23: 過患。堪爲説者令彼斷除。不堪爲者菩薩即
T0660_.16.0318c24: 應捨離而去。云何過患。謂於佛法僧。於戒於
T0660_.16.0318c25: 聖於梵行者。及於世間尊卑長幼性不恭敬。
T0660_.16.0318c26: 此是過患。自恃己身常起我慢。輕賤於他染
T0660_.16.0318c27: 著現前種種境界。背於涅槃起我見有情見
T0660_.16.0318c28: 命者見補特伽羅見斷見空見執常無常。性
T0660_.16.0318c29: 不承事一切聖者。親近愚夫。遠離持戒供養
T0660_.16.0319a01: 破戒捨善丈夫近不善丈夫。誹謗甚深素怛
T0660_.16.0319a02: 纜藏。於此藏門常懷驚怖。懈怠嬾惰輕賤己
T0660_.16.0319a03: 身。性無辯才威光下劣。所不應悔而乃悔之。
T0660_.16.0319a04: 所應悔者而不能悔。恒爲蓋纒之所繋縛。幻
T0660_.16.0319a05: 惑誑諂之所隨逐。惛沈睡眠之所覆蔽。性常
T0660_.16.0319a06: 愛樂恭敬利養。貪著種姓愛戀眷屬。樂國土
T0660_.16.0319a07: 衆會。捨所受持法性樂。親近順世間呪。而常
T0660_.16.0319a08: 厭離出世正法。串習不善不修諸善。讃出家
T0660_.16.0319a09: 人惡。若於女人及諸丈夫童男童女諸外道
T0660_.16.0319a10: 等皆悉讃歎。不樂住於阿練若處。食不知量。
T0660_.16.0319a11: 於其尊者不樂親近。誦習之時自爲分限。非
T0660_.16.0319a12: 所行處不見過惡。性不恭敬微細尸羅。於小
T0660_.16.0319a13: 罪中心不驚怖。見愚癡者諸根暗昧歎爲寂
T0660_.16.0319a14: 靜。見智慧者諸根明利撥爲囂擧。行於倨傲
T0660_.16.0319a15: 顛倒執著。性樂麁言。於愛不愛諸色之中隨
T0660_.16.0319a16: 順執著。見起瞋者不生慈心。見受苦者不起
T0660_.16.0319a17: 悲愍。見有病者無厭離心。見彼死者無有驚
T0660_.16.0319a18: 怖。不求出離焚燒之處。不觀察身不觀察戒。
T0660_.16.0319a19: 於已作當作現作之法性不觀察。不應思惟
T0660_.16.0319a20: 而起思惟。不應計度而生計度。不應悕求
T0660_.16.0319a21: 而有悕求。於非出離作出離想。於彼非道而
T0660_.16.0319a22: 作道想。未得謂得。應作不作。耽著惡法捨離
T0660_.16.0319a23: 善品。惡説大乘讃歎小乘。毀呰深信大乘補
T0660_.16.0319a24: 特伽羅。讃歎深信小乘補特伽羅。常爲諍論
T0660_.16.0319a25: 恒起鬪訟。性懷麁獷好爲惡語。倨傲多言嚴
T0660_.16.0319a26: 切暴惡。貪婪矯詐性多虚妄。語無倫次愛樂
T0660_.16.0319a27: 戲論。此是過患。菩薩能於如是過患。得善巧
T0660_.16.0319a28: 已勤修空性。爲欲捨離諸戲論故。菩薩雖復
T0660_.16.0319a29: 勤修空性然心流散。於彼彼處而心樂住。菩
T0660_.16.0319b01: 薩遍求於彼彼境。自性皆空求不可得。所取
T0660_.16.0319b02: 之境體既是空。能取之心性亦非有。所觀心
T0660_.16.0319b03: 境了知是空。能觀察智體實非有。菩薩觀察
T0660_.16.0319b04: 空性之時修無相性。菩薩雖復勤修無相。猶
T0660_.16.0319b05: 有彼彼諸相現前。菩薩又觀現前諸相體性
T0660_.16.0319b06: 皆空。如是諸相既不可得。觀内身相亦不可
T0660_.16.0319b07: 得。於身念住亦不可得。心不執著外諸相中。
T0660_.16.0319b08: 念住體性亦不可得。菩薩捨離如是諸相。常
T0660_.16.0319b09: 能發起修習意樂。菩薩修習諸三摩地。於其
T0660_.16.0319b10: 境界無間而住。謂心一境性是奢摩他。如實
T0660_.16.0319b11: 觀察是毘鉢舍那。菩薩修習三摩呬多。心得
T0660_.16.0319b12: 無悔又復歡喜。何以故。戒清淨故。以諸菩
T0660_.16.0319b13: 薩戒清淨故得於瑜伽。具足戒者増長瑜伽
T0660_.16.0319b14: 修習瑜伽。是故説名得瑜伽者。善男子。菩薩
T0660_.16.0319b15: 成就此十種法能修習瑜伽者
T0660_.16.0319b16: 復次善男子。菩薩成就十種法能持素怛纜
T0660_.16.0319b17: 藏。何等爲十。一者聽聞領受。爲守護正法故。
T0660_.16.0319b18: 不爲資財故。二者聽聞領受。爲守護住持故。
T0660_.16.0319b19: 不爲利養故。三者聽聞領受。爲三寶種不斷
T0660_.16.0319b20: 故。不求供養故。四者聽聞領受。爲正攝受發
T0660_.16.0319b21: 趣大乘諸有情故。不爲名稱讃歎故。五者聽
T0660_.16.0319b22: 聞領受。爲欲利益無依無怙諸有情故。六者
T0660_.16.0319b23: 聽聞領受。安樂苦惱諸有情故。七者聽聞
T0660_.16.0319b24: 領受。爲諸有情無慧眼者得慧眼故。八者聽
T0660_.16.0319b25: 聞領受。爲發趣聲聞乘諸有情等。演説聲聞
T0660_.16.0319b26: 乘道故。九者聽聞領受。爲發趣大乘道故。
T0660_.16.0319b27: 十者聽聞領受。爲自身證無上智故。不爲希
T0660_.16.0319b28: 求下劣乘故。善男子。菩薩成就此十種法能
T0660_.16.0319b29: 持素怛纜藏
T0660_.16.0319c01: 復次善男子。菩薩成就十種法能持毘奈耶
T0660_.16.0319c02: 藏。何等爲十。一者能了知毘奈耶。二者能了
T0660_.16.0319c03: 知毘奈耶義。三者能了知毘奈耶甚深理趣。
T0660_.16.0319c04: 四者能了知毘奈耶微細。五者能了知應作
T0660_.16.0319c05: 不應作。六者能了知自性違犯。七者能了知
T0660_.16.0319c06: 施設違犯。八者能了知所學波羅提木叉縁
T0660_.16.0319c07: 起。九者能了知聲聞毘奈耶。十者能了知菩
T0660_.16.0319c08: 薩毘奈耶。善男子。菩薩成就此十種法能持
T0660_.16.0319c09: 毘奈耶藏
T0660_.16.0319c10: 復次善男子。菩薩成就十種法能善軌則所
T0660_.16.0319c11: 行境界具足威儀。何等爲十。一者善學聲聞
T0660_.16.0319c12: 一切學處。二者善學縁覺一切學處。三者善
T0660_.16.0319c13: 學菩薩一切學處。四者於諸學處得善學已。
T0660_.16.0319c14: 能善軌則所行具足。五者軌則所行皆具足
T0660_.16.0319c15: 已。便能捨離非沙門行。六者以是因縁菩薩
T0660_.16.0319c16: 不行非處非時。七者菩薩能於沙門所行威
T0660_.16.0319c17: 儀軌則皆具足已。若沙門若婆羅門。皆無有
T0660_.16.0319c18: 能非理譏毀。八者由此菩薩亦能令他善學
T0660_.16.0319c19: 如是一切學處。九者菩薩所行軌則圓滿已。
T0660_.16.0319c20: 得端嚴寂靜具足威儀。十者成就威儀而無
T0660_.16.0319c21: 矯詐。善男子。菩薩成就此十種法能善軌則
T0660_.16.0319c22: 所行境界威儀具足
T0660_.16.0319c23: *佛説寶雨經卷第八
T0660_.16.0319c24:
T0660_.16.0319c25:
T0660_.16.0319c26:
T0660_.16.0319c27: *佛説寶雨經卷第九
T0660_.16.0319c28:   唐天竺三藏達摩流支譯
T0660_.16.0319c29: 復次善男子。菩薩成就十種法離慳悋嫉妬。
T0660_.16.0320a01: 何等爲十。一者得自爲施主。二者能勸他布
T0660_.16.0320a02: 施。三者能讃歎布施。四者慶慰他施。五者讃
T0660_.16.0320a03: 餘施主令得歡喜。六者見施他時終不起念。
T0660_.16.0320a04: 但施於我勿施餘人。如是之物唯我應有。七
T0660_.16.0320a05: 者菩薩發心令一切有情皆得利益。謂能濟
T0660_.16.0320a06: 彼活命資具。八者菩薩發心令諸有情皆得
T0660_.16.0320a07: 安樂。所謂成就世出世間所有安樂。九者我
T0660_.16.0320a08: 當勤修爲欲利益諸有情故。十者我應發起
T0660_.16.0320a09: 捨離慳悋嫉妬之心。善男子。菩薩成就此十
T0660_.16.0320a10: 種法便能永離慳悋嫉妬
T0660_.16.0320a11: 復次善男子。菩薩成就十種法能於一切有
T0660_.16.0320a12: 情得平等心。何等爲十。一者於一切有情得
T0660_.16.0320a13: 平等方便。二者於一切有情得心無障礙。三
T0660_.16.0320a14: 者於一切有情得無惱壞心。四者修行布施。
T0660_.16.0320a15: 五者修習持戒。六者修習安忍。七者修習正
T0660_.16.0320a16: 勤。八者修習靜慮。九者修習般若。爲欲利益
T0660_.16.0320a17: 諸有情故。十者積集一切智因。菩薩積集終
T0660_.16.0320a18: 不依止二種之心。平等普爲一切有情而積
T0660_.16.0320a19: 集故。菩薩若能如是積集。速證法性能出一
T0660_.16.0320a20: 切生死熱惱。亦能令他出離生死。菩薩平等
T0660_.16.0320a21: 於諸有情心不貪愛亦無憎嫉。善男子。譬如
T0660_.16.0320a22: 長者有其六子。皆悉端嚴稱可父意。長者憐
T0660_.16.0320a23: 愍心無偏念平等養育。然彼諸子幼小愚癡
T0660_.16.0320a24: 未有善巧。長者舍宅忽然失火。是時諸子各
T0660_.16.0320a25: 各別處。善男子。於汝意云何。是時長者頗作
T0660_.16.0320a26: 是念。我令諸子前後出不。止蓋菩薩言。不也
T0660_.16.0320a27: 世尊。何以故。由彼長者心平等故。於其諸子
T0660_.16.0320a28: 隨得隨出。佛言。如是如是。菩薩亦爾。一切有
T0660_.16.0320a29: 情在於生死熱惱宅中。愚癡無智復無善巧。
T0660_.16.0320b01: 如是有情。於六道中各各別住。菩薩以方便
T0660_.16.0320b02: 故皆令得出。復能置於寂靜之界。善男子。菩
T0660_.16.0320b03: 薩成就此十種法。於一切有情得平等心
T0660_.16.0320b04: 復次善男子。菩薩成就十種法。得善巧供養
T0660_.16.0320b05: 一切如來。何等爲十。一者以法供養。即供養
T0660_.16.0320b06: 一切如來。非財供養。二者如説修行。即爲供
T0660_.16.0320b07: 養一切如來。非財供養。三者爲利益安樂諸
T0660_.16.0320b08: 有情故。即爲供養一切如來。非財供養。四者
T0660_.16.0320b09: 爲攝諸有情故。即爲供養一切如來。非財供
T0660_.16.0320b10: 養。五者隨所作事皆爲利益諸有情故。即爲
T0660_.16.0320b11: 供養一切如來。非財供養。六者不捨離誓願。
T0660_.16.0320b12: 即爲供養一切如來。非財供養。七者不捨菩
T0660_.16.0320b13: 薩所作事業。即爲供養一切如來。非財供養。
T0660_.16.0320b14: 八者如理思惟故。即爲供養一切如來。非財
T0660_.16.0320b15: 供養。九者心無厭倦故。即爲供養一切如來。
T0660_.16.0320b16: 非財供養。十者不捨離菩提心故。即爲供養
T0660_.16.0320b17: 一切如來。非財供養。云何爲法供養。善男子。
T0660_.16.0320b18: 以法身即是諸如來故。法供養已即爲供養
T0660_.16.0320b19: 一切如來。云何如説修行。謂如説修行成如
T0660_.16.0320b20: 來故。云何爲利益安樂一切有情。謂如來出
T0660_.16.0320b21: 現爲利益安樂一切有情故。云何爲攝受諸
T0660_.16.0320b22: 有情。謂如來出現攝受一切諸有情故。云何
T0660_.16.0320b23: 爲利益諸有情。以所作事業皆爲利益諸有
T0660_.16.0320b24: 情故。云何不捨誓願。以捨離誓願不能利益
T0660_.16.0320b25: 諸有情故。云何不捨菩薩所作事業。若違背
T0660_.16.0320b26: 菩薩所作事業。即不能供養一切如來。云何
T0660_.16.0320b27: 如理思惟。謂不如理思惟。不能供養諸如來
T0660_.16.0320b28: 故。云何心不疲厭。謂心若疲厭。即不能供養
T0660_.16.0320b29: 一切如來。云何不捨菩提心。以捨離菩提心。
T0660_.16.0320c01: 即不能供養一切如來。何以故。善男子。以諸
T0660_.16.0320c02: 菩薩爲利益有情。當得阿耨多羅三藐三菩
T0660_.16.0320c03: 提。若無有情則諸菩薩不現等覺。是故以法
T0660_.16.0320c04: 供養。即得供養一切如來。非財供養。善男子。
T0660_.16.0320c05: 菩薩成就此十種法即得善巧。承事供養一
T0660_.16.0320c06: 切如來
T0660_.16.0320c07: 復次善男子。菩薩成就十種法能降伏我慢。
T0660_.16.0320c08: 何等爲十。一者菩薩捨家出家所有親屬。皆
T0660_.16.0320c09: 捨離我猶如死尸。以是因縁能降伏我慢。二
T0660_.16.0320c10: 者我毀形好。著壞色衣身貌異俗。由是因縁
T0660_.16.0320c11: 伏我慢。三者我剃除鬚髮。手執應器巡家
T0660_.16.0320c12: 乞食。以是因縁能降伏我慢。四者巡家乞食。
T0660_.16.0320c13: 如旃荼羅子起下劣心。以是故能降伏我慢。
T0660_.16.0320c14: 五者從他乞食我命因他。應念己身如乞求
T0660_.16.0320c15: 者。由是故能降伏我慢。六者我所得食雖爲
T0660_.16.0320c16: 他人之所輕賤。爲乞食故而無厭倦。由是故
T0660_.16.0320c17: 能降伏我慢。七者供養尊者阿遮利耶作福
T0660_.16.0320c18: 田想。由是故能降伏我慢。八者我具威儀軌
T0660_.16.0320c19: 則所行。爲欲令他同梵行者見皆歡喜。以是
T0660_.16.0320c20: 故能降伏我慢。九者未得佛法願我當得。以
T0660_.16.0320c21: 是故能降伏我慢。十者我能於彼忿怒損害
T0660_.16.0320c22: 諸有情中常起忍辱。以是故能降伏我慢。善
T0660_.16.0320c23: 男子。菩薩成就此十種法能降伏我慢
T0660_.16.0320c24: 復次善男子。菩薩成就十種法能得淨信。何
T0660_.16.0320c25: 等爲十。一者以宿植善根具足因縁故出生
T0660_.16.0320c26: 福徳。二者不由師教而得正見。三者捨離虚
T0660_.16.0320c27: 誑諂曲之行得意樂具足。四者無邪曲性得
T0660_.16.0320c28: 質直心。五者由利根故。得智慧具足。六者以
T0660_.16.0320c29: 清淨心流注相續故。能捨離睡眠障礙。七者
T0660_.16.0321a01: 捨離惡知識。依止善知識。八者希求善法不
T0660_.16.0321a02: 起我慢。九者演説正法。無顛倒取。十者以廣
T0660_.16.0321a03: 大信。能知如來廣大威徳。善男子。菩薩成就
T0660_.16.0321a04: 此十種法得清信心
T0660_.16.0321a05: 止蓋菩薩白佛言。世尊。我於如來廣大威徳。
T0660_.16.0321a06: 願樂欲聞少分之義。佛言。善男子。汝應諦聽
T0660_.16.0321a07: 善思念之。我今爲汝宣説如來廣大威徳少
T0660_.16.0321a08: 分之義。止蓋白佛言。善哉世尊。願樂欲聞。善
T0660_.16.0321a09: 男子。如來成就大慈平等普爲一切有情。如
T0660_.16.0321a10: 來於一有情起於大慈。與一切有情而無有
T0660_.16.0321a11: 異。如來大慈。雖遍有情界盡虚空界。然大慈
T0660_.16.0321a12: 邊際實不可得。善男子。如來成就大悲不與
T0660_.16.0321a13: 一切聲聞縁覺諸菩薩共。如來於一有情起
T0660_.16.0321a14: 大悲時。與一切有情而無有異。善男子。如來
T0660_.16.0321a15: 成就説法無盡。於無量劫無量阿僧企耶。名
T0660_.16.0321a16: 言各別道理不同。爲一切有情能頓演説。然
T0660_.16.0321a17: 佛所説法無窮盡。善男子。如來成就無量問
T0660_.16.0321a18: 難。能答能釋。善男子。假使一切有情。乃至入
T0660_.16.0321a19: 於有情數者。同時問佛。名句文身各各有異。
T0660_.16.0321a20: 如來於一刹那或一臘縛一牟呼栗多。能答
T0660_.16.0321a21: 能釋而無窮盡。善男子。如來成就靜慮所行
T0660_.16.0321a22: 境界得無障礙。善男子。假令一切有情。皆住
T0660_.16.0321a23: 十地諸菩薩位。如是菩薩。一時皆入無量百
T0660_.16.0321a24: 千諸三摩地。如是入時經於無量百千諸劫。
T0660_.16.0321a25: 所入靜慮各各不同。實不能知佛三摩地。及
T0660_.16.0321a26: 所行境界邊際可得。善男子。如來成就無量
T0660_.16.0321a27: 色身。若諸有情應以如來色身而教化者。如
T0660_.16.0321a28: 來即能於一刹那或一臘縛一牟呼栗多。各
T0660_.16.0321a29: 各於彼有情之所。示現如來色身之相。若諸
T0660_.16.0321b01: 有情應見種種別類有情色身之相。如來即
T0660_.16.0321b02: 能於一刹那或一臘縛或一牟呼栗多。各各
T0660_.16.0321b03: 於彼有情之前。示現種種別類有情色身之
T0660_.16.0321b04: 相。善男子。如來眼所取境有無量種。諸有情
T0660_.16.0321b05: 等。天眼所見。肉眼不見者。如是種類有情。滿
T0660_.16.0321b06: 於超過算數思量世界之中。世尊如實觀見
T0660_.16.0321b07: 爾所有情。猶如掌中阿摩羅果。善男子。如來
T0660_.16.0321b08: 耳所取境有無量種。如前所説無量無邊諸
T0660_.16.0321b09: 世界中。有情充滿。然彼世界一切有情。於一
T0660_.16.0321b10: 刹那一臘縛時一牟呼栗多頃同時出聲。然彼
T0660_.16.0321b11: 諸聲音韻屈曲。言詞大小宣説有異。如來聞
T0660_.16.0321b12: 彼音聲。各各差別皆能了知。善男子。如來成
T0660_.16.0321b13: 就聖智無盡無量猶若虚空。善男子。盡有情
T0660_.16.0321b14: 界所有衆生。各各構畫別別思惟作種種業。
T0660_.16.0321b15: 如來於一刹那於一臘縛一牟呼栗多。悉能
T0660_.16.0321b16: 了知。此諸有情如是搆*畫如是思惟如是造
T0660_.16.0321b17: 業得如是果。如來以無礙智。悉能了知彼諸
T0660_.16.0321b18: 有情三世業果。何以故。如來常在三摩呬多
T0660_.16.0321b19: 故。何以故。如來念無失故。諸根不散故。心不
T0660_.16.0321b20: 馳流故。何以故。善男子。如來住寂靜故。甚
T0660_.16.0321b21: 寂靜極寂靜故。能斷一切諸煩惱故。善男子。
T0660_.16.0321b22: 若彼衆生。有諸煩惱心則馳散。不能得彼諸
T0660_.16.0321b23: 三摩地。如來無彼煩惱塵垢起無漏智。證得
T0660_.16.0321b24: 一切諸法自在平等理性。通達一切諸三摩
T0660_.16.0321b25: 地三摩鉢底所行境界。善男子。如來所有四
T0660_.16.0321b26: 種威儀。一一皆住於三摩地。乃至如來入於
T0660_.16.0321b27: 涅槃。經爾所時住三摩地。何況少時而不在
T0660_.16.0321b28: 定。善男子。如來於無量劫積集資糧。由是如
T0660_.16.0321b29: 來常住三摩呬多。善男子。如來不可測量。不
T0660_.16.0321c01: 可思惟。不可計度。止蓋菩薩白佛言。不也世
T0660_.16.0321c02: 尊。以如來於三阿僧企耶積集資糧。而證得
T0660_.16.0321c03: 故。佛言。善男子。我於無量劫積集資糧。證得
T0660_.16.0321c04: 如來不思議境。非唯於彼三僧祇劫而證得
T0660_.16.0321c05: 故。然由菩薩悟解平等諸法性已。方得入彼
T0660_.16.0321c06: 三僧祇數。非初發心
T0660_.16.0321c07: 止蓋菩薩言。若諸有情得聞如來大威徳者。
T0660_.16.0321c08: 能起淨信歡喜悦樂。世尊。彼諸有情。當知即
T0660_.16.0321c09: 是有福徳者。作諸善者。斷業障者。若起信解
T0660_.16.0321c10: 則親近菩提。何況聞已受持讀誦究竟通利
T0660_.16.0321c11: 爲他廣説。世尊。如是有情不久堪成如來威
T0660_.16.0321c12: 徳。佛言。如是如是。善男子。此諸有情。當爲
T0660_.16.0321c13: 無量諸佛攝受。當得承事無量諸佛種諸善
T0660_.16.0321c14: 根。若善男子。善女人。得聞如來廣大威徳。
T0660_.16.0321c15: 終不應起猶豫疑惑。於如來威徳。能意樂思
T0660_.16.0321c16: 惟心淨勝解。著新淨衣如法供養。能於七日
T0660_.16.0321c17: 七夜。專念思惟心不散亂。滿七日七夜已。即
T0660_.16.0321c18: 於其夜得見如來。若所作法不具足者。是人
T0660_.16.0321c19: 臨命終時心不散亂。當得如來現前而住
T0660_.16.0321c20: 止蓋菩薩白佛言。世尊。若諸有情。聞説如來
T0660_.16.0321c21: 大威徳時生不信不。佛言有。善男子。若諸有
T0660_.16.0321c22: 情。聞説如來大威徳時。意樂猛利麁惡楚毒
T0660_.16.0321c23: 起損害心。於説法師起惡知識想。由是因縁。
T0660_.16.0321c24: 身壞之後生㮈洛迦。善男子。若諸有情。聞説
T0660_.16.0321c25: 如來廣大威徳心生淨信。於説法師起善知
T0660_.16.0321c26: 識想及導師想。善男子。決定應知。此諸有情
T0660_.16.0321c27: 生生之處。曾聞如來廣大威徳。或此諸有情
T0660_.16.0321c28: 作如是思惟。我應往昔於諸佛會中曾聞此
T0660_.16.0321c29: 法門。由斯我等聞於如來廣大威徳。心生淨
T0660_.16.0322a01: 信如世尊説。今聞如來廣大威徳。生淨信者
T0660_.16.0322a02: 以昔曾聞故
T0660_.16.0322a03: 爾時世尊即現舌相覆於面輪。次覆於身及
T0660_.16.0322a04: 師子座并諸菩薩聲聞之衆釋梵護世。乃至
T0660_.16.0322a05: 覆於一切大會。爾時世尊還攝舌相告大衆
T0660_.16.0322a06: 言。善男子。如是舌相。由如來得不妄語故。汝
T0660_.16.0322a07: 等應當深生淨信。能於長夜利益安樂。説此
T0660_.16.0322a08: 法時。八萬四千菩薩得無生法忍。無量百千
T0660_.16.0322a09: 有情。遠塵離垢得法眼淨。其餘無量有情。曾
T0660_.16.0322a10: 未能發菩提心者皆得發心
T0660_.16.0322a11: 爾時薄伽梵告止蓋菩薩言。善男子。菩薩成
T0660_.16.0322a12: 就十種法。於世俗中而得善巧。何等爲十。一
T0660_.16.0322a13: 者於世俗諦施設有色。勝義諦中色不可得
T0660_.16.0322a14: 亦無執著。於世俗中施設受想行識。勝義諦
T0660_.16.0322a15: 中乃至於識皆不可得亦無執著。二者於世
T0660_.16.0322a16: 俗中施設地界。於勝義中地不可得亦無執
T0660_.16.0322a17: 著。雖於世俗施設水火風界及空識界。於勝
T0660_.16.0322a18: 義中乃至識界倶不可得亦無執著。三者雖
T0660_.16.0322a19: 於世俗施設眼處。於勝義中眼處不可得亦
T0660_.16.0322a20: 無執著。雖於世俗施設耳處乃至意處。於勝
T0660_.16.0322a21: 義中乃至意處皆不可得亦無執著。四者雖
T0660_.16.0322a22: 於世俗施設有我。於勝義中我不可得亦無
T0660_.16.0322a23: 執著。五者雖於世俗施設有情。於勝義中有
T0660_.16.0322a24: 情不可得亦無執著。六者雖於世俗施設命
T0660_.16.0322a25: 者養育意生補特迦羅摩納縛迦。於勝義中
T0660_.16.0322a26: 皆不可得亦無執著。七者雖於世俗施設世
T0660_.16.0322a27: 間。於勝義中世間不可得亦無執著。八者雖
T0660_.16.0322a28: 於世俗施設有世間法。於勝義中世間法不
T0660_.16.0322a29: 可得亦無執著。九者雖於世俗施設佛法。於
T0660_.16.0322b01: 勝義中佛法不可得亦無執著。十者雖於世
T0660_.16.0322b02: 俗施設菩提。於勝義中所證菩提及能覺者。
T0660_.16.0322b03: 倶不可得亦無執著。善男子。因想施設所有
T0660_.16.0322b04: 言説。是名世俗。雖勝義中世俗不可得。離於
T0660_.16.0322b05: 世俗則無勝義。善男子。若菩薩於世俗中能
T0660_.16.0322b06: 得善巧非勝義諦。是故説名世俗善巧。善男
T0660_.16.0322b07: 子。菩薩成就此十種法。得世俗善巧
T0660_.16.0322b08: 復次善男子。菩薩成就十種法。得勝義善巧。
T0660_.16.0322b09: 何等爲十。一者證得無生法性。二者證得不
T0660_.16.0322b10: 滅法性。三者證得不壞法性。四者證得不入
T0660_.16.0322b11: 不出法性。五者證得超過言語所行法性。六
T0660_.16.0322b12: 者證得無言説法性。七者證得離戲論法性。
T0660_.16.0322b13: 八者證得不可説法性。九者證得寂靜法性。
T0660_.16.0322b14: 十者證得聖者法性。何以故。善男子。以勝義
T0660_.16.0322b15: 諦不生不滅不壞無入無出超過言路。非
T0660_.16.0322b16: 文字取故。非戲論證故。不可言説湛然寂靜。
T0660_.16.0322b17: 爲諸聖者自内所證。善男子。以諸如來。若有
T0660_.16.0322b18: 出現若不出現。其勝義理常住不壞。爲是義
T0660_.16.0322b19: 故。菩薩剃除鬚髮。身服袈裟心生正信。遠離
T0660_.16.0322b20: 於家趣於非家。是名出家。得出家已精勤修
T0660_.16.0322b21: 習。如頭繋繒綵爲火所燒。無暇救火專求勝
T0660_.16.0322b22: 義。若無勝義則梵行唐捐。諸佛出世亦無義
T0660_.16.0322b23: 利。善男子。由有勝義故。諸菩薩於此法中
T0660_.16.0322b24: 能得善巧。善男子。菩薩成就此十種法。得勝
T0660_.16.0322b25: 義善巧
T0660_.16.0322b26: 復次善男子。菩薩成就十種法得縁起善巧。
T0660_.16.0322b27: 何等爲十。一者能知空性。二者能知無所有
T0660_.16.0322b28: 性。三者能知不堅固性。四者能知如影性。五
T0660_.16.0322b29: 者能知如像性。六者能知如響性。七者能知
T0660_.16.0322c01: 如幻性。八者能知無住性。九者能知搖動性。
T0660_.16.0322c02: 十者能知縁起性。菩薩作是思惟。諸法如是
T0660_.16.0322c03: 空。如是無所有。如是不堅固。如是喩影。如是
T0660_.16.0322c04: 喩像。如是喩響。如是喩幻。如是無住。如是搖
T0660_.16.0322c05: 動。如是縁起。復作思惟。於此諸法能了知生
T0660_.16.0322c06: 能了知滅。菩薩又復思念。一切諸法何因故
T0660_.16.0322c07: 生何因故滅。由無明爲縁能生諸法。無明是
T0660_.16.0322c08: 首。無明爲依。依無明已諸行得生。依諸行已
T0660_.16.0322c09: 諸識得生。依識生已名色得生。依名色已六
T0660_.16.0322c10: 處得生。依六處已諸觸得生。諸觸生已施設
T0660_.16.0322c11: 於受。以有受故施設於愛。愚夫爲愛所逼迫
T0660_.16.0322c12: 故施設於取。取謂受取。以取生故有相續生。
T0660_.16.0322c13: 依止有故而得於生。依止生故而得有老。以
T0660_.16.0322c14: 有老故補特伽羅皆有其死。以有死故即能
T0660_.16.0322c15: 生於憂悲苦惱。諸法積集爲大苦聚。是故智
T0660_.16.0322c16: 者應當精勤壞滅無明拔其根本。無明滅故
T0660_.16.0322c17: 而諸法滅。善男子。譬如命根滅已餘根皆滅。
T0660_.16.0322c18: 如是無明滅故即無所依。以無依故煩惱不
T0660_.16.0322c19: 起。以生死因滅故諸趣果滅。由是菩薩能證
T0660_.16.0322c20: 涅槃。善男子。菩薩成就此十種法得縁起善
T0660_.16.0322c21:
T0660_.16.0322c22: 復次善男子。菩薩成就十種法故能自了知。
T0660_.16.0322c23: 何等爲十。一者菩薩觀察自身是誰種姓。於
T0660_.16.0322c24: 婆羅門刹帝利種。若居士家富貴貧賤。諸種
T0660_.16.0322c25: 姓中何種姓生。菩薩雖能於諸富貴種姓中
T0660_.16.0322c26: 生。終不恃此而起憍慢。若於貧賤種姓中生。
T0660_.16.0322c27: 作是思惟。我昔曾作諸雜業故。由是令我生
T0660_.16.0322c28: 此種姓。以是因縁厭離諸有。以厭離故而求
T0660_.16.0322c29: 出家。二者得出家已應作是念。爲何義利而
T0660_.16.0323a01: 求出家。作是思惟。我今出家爲欲自度令他
T0660_.16.0323a02: 得度。自得解脱令他解脱。是故菩薩常應遠
T0660_.16.0323a03: 離懈怠嬾惰。三者菩薩應念。我今出家於諸
T0660_.16.0323a04: 罪障不善之法皆應除滅。所以者何。若有諸
T0660_.16.0323a05: 罪已能斷除。應自心生歡喜悦樂。若未除斷
T0660_.16.0323a06: 爲令斷故應勤修習。四者菩薩應當如是觀
T0660_.16.0323a07: 察。我既出家一切善法皆得増長。所以者何。
T0660_.16.0323a08: 若諸善法已得増長心生喜樂。若未増長
T0660_.16.0323a09: 爲令増長慇懃修習。五者菩薩又應如是觀
T0660_.16.0323a10: 察。若増長善法除滅罪障。我當依止如是尊
T0660_.16.0323a11: 者。由是因縁。菩薩應隨鄔波駄耶。持戒破戒。
T0660_.16.0323a12: 少聞多聞。若有名稱。若無名稱。起導師想猶
T0660_.16.0323a13: 如世尊。生於淨信歡喜悦樂。六者菩薩當於
T0660_.16.0323a14: 阿遮利耶。應常尊重恭敬供養。作是思惟。我
T0660_.16.0323a15: 今依止阿遮利耶故。於菩提分法未圓滿者
T0660_.16.0323a16: 願得圓滿。於煩惱法未得除斷願得除斷。菩
T0660_.16.0323a17: 薩奉事阿遮利耶。如鄔波駄耶想。若有善
T0660_.16.0323a18: 法隨順攝受。若不善法了知不作。由此心生
T0660_.16.0323a19: 歡喜悦樂。七者菩薩應起思惟誰是我師。復
T0660_.16.0323a20: 作是念。一切智者是我之師。云何一切智者。
T0660_.16.0323a21: 謂了知諸法哀愍世間。能起大悲爲大福田。
T0660_.16.0323a22: 與一切世間天人阿素洛等爲大軌範是我導
T0660_.16.0323a23: 師。菩薩由此歡喜悦樂得大利益。復作思惟。
T0660_.16.0323a24: 諸佛世尊是我之師。佛所演説聖道學處我
T0660_.16.0323a25: 當修習。乃至命終亦無違犯。我應如是尊重
T0660_.16.0323a26: 諸佛。恭敬供養心常隨順。八者菩薩作是思
T0660_.16.0323a27: 惟。我從誰乞而得於食。菩薩復念。我應從彼
T0660_.16.0323a28: 城邑聚落諸婆羅門刹帝利等而乞於食。我
T0660_.16.0323a29: 令如是諸有情等。以施食故獲大果報。獲大
T0660_.16.0323b01: 義利獲大威徳。故從乞食。九者菩薩作是思
T0660_.16.0323b02: 惟。城邑聚落諸婆羅門刹帝利等。應作何想
T0660_.16.0323b03: 而與我食。菩薩復念。彼應於我。作沙門想。作
T0660_.16.0323b04: 苾芻想。作福田想。而與我食。我應思念但是
T0660_.16.0323b05: 沙門及福田者。所有功徳我皆修習。十者菩
T0660_.16.0323b06: 薩作是思惟。無始生死我今出離。云何出離。
T0660_.16.0323b07: 菩薩思念。我得出家成苾芻法。是第一出離。
T0660_.16.0323b08: 我今成就沙門功徳。是第二出離。我常精進
T0660_.16.0323b09: 離於懈怠。證於法性故能出離無始生死。是
T0660_.16.0323b10: 第三出離。我當於阿耨多羅三藐三菩提而
T0660_.16.0323b11: 現等覺。是第四出離。菩薩由作如是觀察能
T0660_.16.0323b12: 自了知。善男子。菩薩成就此十種法得自了
T0660_.16.0323b13:
T0660_.16.0323b14: 復次善男子。菩薩成就十種法能知於世。何
T0660_.16.0323b15: 等爲十。一於倨傲者能自卑下。二於憍慢者
T0660_.16.0323b16: 能離憍慢。三於邪曲者能爲質直。四於虚誑
T0660_.16.0323b17: 者能眞實言。五於惡語者能爲愛語。六於堅
T0660_.16.0323b18: 強者能柔軟語。七於暴惡者常能忍辱。八於
T0660_.16.0323b19: 瞋怒者能修於慈。九於苦惱者能修於悲。十
T0660_.16.0323b20: 於慳悋者能修於施。善男子。菩薩成就此十
T0660_.16.0323b21: 種法能知於世
T0660_.16.0323b22: 復次善男子。菩薩成就十種法生清淨佛刹。
T0660_.16.0323b23: 何等爲十。一者成就於戒無缺無雜。戒無點
T0660_.16.0323b24: 汚。戒得清淨。二者爲一切有情心得平等。三
T0660_.16.0323b25: 者以能成就廣大善根。四者於利養名稱恭
T0660_.16.0323b26: 敬讃歎。心常捨離無所染著。五者得清淨信
T0660_.16.0323b27: 心無疑惑。六者常修精進離懈怠心。七者能
T0660_.16.0323b28: 入寂定無散亂心。八者能得多聞而無惡慧。
T0660_.16.0323b29: 九者成就利智非鈍根性。十者有慈悲性無
T0660_.16.0323c01: 損害心。止蓋菩薩白佛言。世尊。於此十法。爲
T0660_.16.0323c02: 要具足方始得生。若有闕者能得生不。佛言。
T0660_.16.0323c03: 善男子。若有菩薩。成就一法得無缺減。無少
T0660_.16.0323c04: 違犯鮮白清淨。彼諸菩薩即得具足成就十
T0660_.16.0323c05: 法。善男子。菩薩成就此十種法生清淨佛
T0660_.16.0323c06:
T0660_.16.0323c07: 復次善男子。菩薩成就十種法。得處胎藏塵
T0660_.16.0323c08: 垢不染。何等爲十。一者造如來像。二者修理
T0660_.16.0323c09: 破壞諸佛制多。三者以諸妙香塗佛制多而
T0660_.16.0323c10: 爲供養。四者以諸香水洗如來像而爲供養。
T0660_.16.0323c11: 五者於佛制多中掃灑塗地而爲供養。六者
T0660_.16.0323c12: 親能承事供養父母。七者親能供養阿遮利
T0660_.16.0323c13: 耶鄔波駄耶。八者親能供養修梵行者。而菩
T0660_.16.0323c14: 薩心無有悕望。九者菩薩願以善根迴施有
T0660_.16.0323c15: 情。由我善根。令不染著胎垢而生。十者菩薩
T0660_.16.0323c16: 如是迴向。意樂慇重猛利甚深。善男子。菩
T0660_.16.0323c17: 薩成就此十種法。得處胎藏塵垢無染
T0660_.16.0323c18: 復次善男子。菩薩成就十種法。得捨家出家。
T0660_.16.0323c19: 何等爲十。一者得無所取。二者不雜亂住。三
T0660_.16.0323c20: 者得厭背境界。四者離境界愛著。五者不起
T0660_.16.0323c21: 染著境界過患。六者於佛施設所有學處恭
T0660_.16.0323c22: 敬尊重。能善修習勇猛精進。七者於飮食衣
T0660_.16.0323c23: 服資具醫藥。隨所受物心常知足。八者於鉢
T0660_.16.0323c24: 多羅及袈裟資具。善能捨離一切積集。九者
T0660_.16.0323c25: 於境界中心常怖畏起於厭離。十者常勤修
T0660_.16.0323c26: 習。能於現前寂靜而住。善男子。菩薩成就此
T0660_.16.0323c27: 十種法。得捨家出家
T0660_.16.0323c28: 復次善男子。菩薩成就十種法。能得淨命。何
T0660_.16.0323c29: 等爲十。一者能善捨離爲利養故矯詐諂曲。
T0660_.16.0324a01: 二者能善捨離爲利養故而現其相。三者善
T0660_.16.0324a02: 能捨離爲利養故虚言鼓動。四者善能捨離
T0660_.16.0324a03: 惡求利養。五者善能捨離非法利養。六者善
T0660_.16.0324a04: 能捨離不淨利養。七者不耽著利養。八者得
T0660_.16.0324a05: 不染著利養。九者得性不熱惱。十者於如法
T0660_.16.0324a06: 利養善能知足。善男子。云何善能捨離爲利
T0660_.16.0324a07: 養故矯詐諂曲。謂此菩薩不爲利養因縁故
T0660_.16.0324a08: 身語心業而爲矯詐。云何身不矯詐。謂此菩
T0660_.16.0324a09: 薩若見施主及助施者。不現威儀。云何不現
T0660_.16.0324a10: 威儀。謂此菩薩若擧足時不詐徐歩。若下足
T0660_.16.0324a11: 時不前視一尋現思惟相。亦不詐僞不顧直
T0660_.16.0324a12: 視。云何語不矯詐。謂此菩薩不爲利養故安
T0660_.16.0324a13: 徐細語柔軟愛語及隨順語。云何心不矯詐。
T0660_.16.0324a14: 若有施主及助施者請喚之時。菩薩不爲利
T0660_.16.0324a15: 養語現少欲心廣貪求内懷熱惱。是名菩薩
T0660_.16.0324a16: 不爲利養故矯詐諂曲。云何善能捨離爲利
T0660_.16.0324a17: 養故而現其相。菩薩若見施主及助施者終
T0660_.16.0324a18: 不現相。自言我之衣鉢病縁醫藥。而彼施
T0660_.16.0324a19: 主及助施者。雖不惠施菩薩終不從彼乞求。
T0660_.16.0324a20: 是名菩薩善能捨離爲利養故而現其相。云
T0660_.16.0324a21: 何菩薩善能捨離爲利養故虚言鼓動。菩薩
T0660_.16.0324a22: 若見施主及助施者。終不詐言。某甲施主持
T0660_.16.0324a23: 某事物而惠施我。我以某物而報彼恩。又言
T0660_.16.0324a24: 某甲以我持戒多聞少欲。持彼彼物而施與
T0660_.16.0324a25: 我。我起悲心。憐愍彼故而攝受之。是名菩
T0660_.16.0324a26: 薩善能捨離爲利養故虚言鼓動
T0660_.16.0324a27: 佛説寶雨經卷第九
T0660_.16.0324a28:
T0660_.16.0324a29:
T0660_.16.0324b01:
T0660_.16.0324b02:
T0660_.16.0324b03: 佛説寶雨經卷第十
T0660_.16.0324b04:   *唐天竺三藏達摩流支譯
T0660_.16.0324b05: 云何菩薩善能捨離惡求利養。善男子。菩薩
T0660_.16.0324b06: 不爲利養故身心行惡。身行惡者。爲利養故
T0660_.16.0324b07: 馳走來往而犯尸羅。心行惡者悕求利養。若
T0660_.16.0324b08: 見餘人所得利養及同梵行者。興心損壞。是
T0660_.16.0324b09: 名菩薩捨離惡求利養。云何菩薩捨離非法
T0660_.16.0324b10: 利養。謂此菩薩不行矯詐取於利養。不以斗
T0660_.16.0324b11: 秤而行欺誑。他所委信。終不侵損不行矯
T0660_.16.0324b12: 詐。是名菩薩捨離非法利養。云何菩薩捨離
T0660_.16.0324b13: 不淨利養。謂此菩薩所得利養。若窣堵波。若
T0660_.16.0324b14: 法若僧共有之物。或他不與亦不許可。雖得
T0660_.16.0324b15: 彼物必不受之。是名菩薩捨離不淨利養。云
T0660_.16.0324b16: 何菩薩不耽著利養。謂此菩薩得利養時。不
T0660_.16.0324b17: 攝爲己物。不自稱富者。亦無積聚。時時施與
T0660_.16.0324b18: 沙門婆羅門等。若施與父母及輔翼左右親
T0660_.16.0324b19: 友眷屬。時時自用。雖自受用亦無染著。菩薩
T0660_.16.0324b20: 不得利養之時。心不生苦亦無熱惱。若彼施
T0660_.16.0324b21: 主及助施者。雖不惠施。菩薩於彼不起瞋心。
T0660_.16.0324b22: 若得如法利養及隨僧次。一切如來皆同許
T0660_.16.0324b23: 可。諸菩薩等無有呵責。諸天讃歎。同梵行者
T0660_.16.0324b24: 無有譏嫌。於此利益常能知足。善男子。菩
T0660_.16.0324b25: 薩成就此十種法能得淨命
T0660_.16.0324b26: 復次善男子。菩薩成就十種法得心無厭倦。
T0660_.16.0324b27: 何等爲十。一者爲諸有情故雖久住生死而
T0660_.16.0324b28: 無厭倦。二者爲諸有情故於生死苦而無厭
T0660_.16.0324b29: 倦。三者於利益有情中而無厭倦。四者諸所
T0660_.16.0324c01: 作事常爲有情而無厭倦。五者能令有情作
T0660_.16.0324c02: 善事業而無厭倦。六者爲聲聞乘補特伽羅
T0660_.16.0324c03: 宣説道法而無厭倦。七者不於聲聞乘補特
T0660_.16.0324c04: 伽羅前現不信彼聲聞乘法。八者攝受菩提
T0660_.16.0324c05: 分法而無厭倦。九者圓滿菩提資糧而無厭
T0660_.16.0324c06: 倦。十者於涅槃界不求現證。亦無趣向涅槃
T0660_.16.0324c07: 意樂。由此菩薩能隨順大菩提故。趣向大菩
T0660_.16.0324c08: 提故。親近大菩提故。善男子。菩薩成就此十
T0660_.16.0324c09: 種法得心無厭倦
T0660_.16.0324c10: 復次善男子。菩薩成就十種法。能行一切如
T0660_.16.0324c11: 來教勅。何等爲十。一者修不放逸。捨諸放逸
T0660_.16.0324c12: 故。二者得身善律儀。身不行惡故。三者得語
T0660_.16.0324c13: 善律儀。語不行惡故。四者得意善律儀。意不
T0660_.16.0324c14: 行惡故。五者怖畏他世。能盡捨離諸不善法。
T0660_.16.0324c15: 六者能説正理離諸非理。七者能善説法訶
T0660_.16.0324c16: 責非法。八者能得捨離譏嫌之業。於清淨業
T0660_.16.0324c17: 隨順修行。九者於如來教中不説過患。能盡
T0660_.16.0324c18: 捨離諸煩惱毒。十者於如來法性能隨順守
T0660_.16.0324c19: 護。防禦一切惡不善法。善男子。菩薩成就此
T0660_.16.0324c20: 十種法。能行一切如來教勅
T0660_.16.0324c21: 復次善男子。菩薩成就十種法。得面門微笑
T0660_.16.0324c22: 永離顰蹙。何等爲十。一者得諸根明淨。二
T0660_.16.0324c23: 者得諸根遍淨。三者得諸根不缺。四者得諸
T0660_.16.0324c24: 根離垢。五者得諸根白淨。六者得永離損害。
T0660_.16.0324c25: 七者得永離睡眠。八者得永離纒縛。九者得
T0660_.16.0324c26: 永離結恨。十者得永離忿怒。善男子。菩薩成
T0660_.16.0324c27: 就此十種法。得面門微笑永離顰蹙
T0660_.16.0324c28: 止蓋菩薩白佛言。世尊。如我解佛所説義趣。
T0660_.16.0324c29: 由諸根清淨故諸菩薩得面門微笑。復由永
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