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守護國界主陀羅尼經 (No. 0997_ 般若 牟尼室利 譯 ) in Vol. 19

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T0997_.19.0530a01:
T0997_.19.0530a02:
T0997_.19.0530a03: 守護國界主陀羅尼經卷第二
T0997_.19.0530a04:  *罽賓國三藏沙門般若共牟尼室利譯 
T0997_.19.0530a05: 陀羅尼品第二之二
T0997_.19.0530a06: 爾時世尊如象王迴普觀大衆。復告一切法
T0997_.19.0530a07: 自在王菩薩摩訶薩言。善男子此會之中有
T0997_.19.0530a08: 二種人。一者成就二未成就。我今重爲未成
T0997_.19.0530a09: 就者。以善方便隨順世諦。譬喩言詞説一乘
T0997_.19.0530a10: 法。如世有法名迦樓羅。欲修此法應先圖畫
T0997_.19.0530a11: 迦樓羅像審諦觀察觀行純熟。然去畫像手
T0997_.19.0530a12: 結印契。想其自身成迦樓羅。作五大觀。一者
T0997_.19.0530a13: 觀地作白色觀。二者觀水作緑色觀。三者觀
T0997_.19.0530a14: 火作黄赤色觀。四者觀風作黒色觀。五者觀
T0997_.19.0530a15: 空作青色觀。此觀成已一切諸毒皆成非毒。
T0997_.19.0530a16: 謂若有情毒若非情毒。或令迴互或取或捨
T0997_.19.0530a17: 縱任自在。善男子菩薩摩訶薩亦復如是。若
T0997_.19.0530a18: 欲入觀。先當默念此前迴向陀羅尼門。然後
T0997_.19.0530a19: 當入毘盧遮那如來三昧。謂觀此身體成金
T0997_.19.0530a20: 剛堅不可壞。當以身作金剛結跏。謂以右脚
T0997_.19.0530a21: 壓左髀上。端身正坐舌根微動。脣齒相合作
T0997_.19.0530a22: 金剛語。金剛語者謂無言聲但心默念。以堅
T0997_.19.0530a23: 牢智諦觀自心以爲月輪。當於鼻端不令馳
T0997_.19.0530a24: 散。清淨圓滿色如凝雪牛乳水精。而此月輪
T0997_.19.0530a25: 爲菩提心。此菩提心本無色相。爲未成就諸
T0997_.19.0530a26: 衆生故説如月輪。應以右手作金剛拳。當心
T0997_.19.0530a27: 握於左手頭指。此名能與無上菩提最尊勝
T0997_.19.0530a28: 印。即是本師毘盧遮那如來之印。爾時世尊
T0997_.19.0530a29: 即説陀羅尼曰
T0997_.19.0530b01: 唵吽惹護
T0997_.19.0530b02: 云何觀察此陀羅尼。當以唵字安前所觀月
T0997_.19.0530b03: 輪之中。置於頂上。觀此唵字色如珂雪。此想
T0997_.19.0530b04: 成已。即見自身坐月輪中。便得成就毘盧遮
T0997_.19.0530b05: 那。以如是等無量無邊微塵數智成就此身。
T0997_.19.0530b06: 即名爲具一切智。亦得名爲具金剛智。是
T0997_.19.0530b07: 修觀者瑜伽之智。亦是般若波羅蜜多。亦即
T0997_.19.0530b08: 名爲諸菩薩果。此果能得三種眞實。何等爲
T0997_.19.0530b09: 三。一者得前眞實不可思議一切智智諸佛
T0997_.19.0530b10: 境界三昧。二者得前眞實祕密眞言。三者得
T0997_.19.0530b11: 前眞實祕密印契。前觀成已。便想頂上出白
T0997_.19.0530b12: 光明。復以百千萬億光明而爲眷屬。下至阿
T0997_.19.0530b13: 鼻地獄。上至阿迦尼吒天。其中所有一切衆
T0997_.19.0530b14: 生。無始生死無明黒闇盲無智眼。以此般若
T0997_.19.0530b15: 波羅蜜燈開彼佛眼。如深山谷幽闇之處。日
T0997_.19.0530b16: 月光明所不能照。若然一燈久遠闇瞑一切
T0997_.19.0530b17: 皆除。何以故法如是故。毘盧遮那如來三昧
T0997_.19.0530b18: 放白色光亦復如是。復次善男子。行者從此
T0997_.19.0530b19: 三昧起已。次復入於不動三昧。面向西方。亦
T0997_.19.0530b20: 作如前金剛結跏端身正坐。應以左手所被
T0997_.19.0530b21: 衣服。兩角交過繞其手腕。以拳執之上出兩
T0997_.19.0530b22: 角。右手按地。此即名爲能摧伏印。一切衆魔
T0997_.19.0530b23: 及諸外道。諸惑業等皆不能動。即是阿閦如
T0997_.19.0530b24: 來之印。次亦默誦如上所説毘盧遮那如來
T0997_.19.0530b25: 眞言。應以吽字處月輪中置於頂上。觀此吽
T0997_.19.0530b26: 字以爲青色。觀想成已。次觀遍身皆作青色。
T0997_.19.0530b27: 此身即成阿閦如來。此觀成已即從頂上放
T0997_.19.0530b28: 青色光。亦以無數百千億光而爲眷屬。一一
T0997_.19.0530b29: 光中。皆有無量青色金剛菩薩而現。各作此
T0997_.19.0530c01: 印。光照東方恒河沙數世界之中。其中衆生
T0997_.19.0530c02: 遇斯光者。所有欺奪殺害惡心。皆悉捨離寂
T0997_.19.0530c03: 靜不動
T0997_.19.0530c04: 善男子行者從此三昧起已。復於南方面向
T0997_.19.0530c05: 北坐。亦作如上金剛結跏端身正坐。左手如
T0997_.19.0530c06: 前執衣兩角。右手仰掌名滿願印。此即寶生
T0997_.19.0530c07: 如來之印。次亦誦前毘盧遮那如來眞言。作
T0997_.19.0530c08: 惹字觀。當以此字處月輪中置於頂上如融
T0997_.19.0530c09: 金色。觀想成已漸觀遍身皆融金色。此身即
T0997_.19.0530c10: 成寶生如來。此觀成已即從頂上放金色光。
T0997_.19.0530c11: 亦以無數百千億光而爲眷屬。一一光中皆
T0997_.19.0530c12: 有無量金色金剛菩薩而現。各爲此印。一一
T0997_.19.0530c13: 菩薩各各手中雨如意寶。光照南方恒沙世
T0997_.19.0530c14: 界。其中衆生遇斯光者。所有願求皆得滿足。
T0997_.19.0530c15: 復於西方面向東坐。亦作如上金剛結跏端
T0997_.19.0530c16: 身正坐。左手仰掌當於臍上。右手仰掌重左
T0997_.19.0530c17: 手上。以大母指令頭相拄。此印名爲第一
T0997_.19.0530c18: 最勝三昧之印。能滅狂亂一切妄念令心一
T0997_.19.0530c19: 境。即阿彌陀如來之印。亦誦如上毘盧遮那
T0997_.19.0530c20: 如來眞言作護平聲字觀。當以此字處月輪中
T0997_.19.0530c21: 置於頂上。如紅蓮華色。觀想成已漸觀遍身
T0997_.19.0530c22: 皆紅蓮華色。此身即成阿彌陀如來。此觀成
T0997_.19.0530c23: 已即從頂上放紅蓮華色光。亦以無數百千
T0997_.19.0530c24: 億光而爲眷屬。一一光中皆有無量紅蓮華
T0997_.19.0530c25: 色菩薩而現。各爲此印入深三昧。光照西方
T0997_.19.0530c26: 恒沙世界。彼中衆生遇斯光者皆入三昧
T0997_.19.0530c27: 復於北方面向南坐。亦作如上金剛結跏端
T0997_.19.0530c28: 身正坐。左手如前執衣兩角。右手展掌竪其
T0997_.19.0530c29: 五指。當肩向外名施無畏。此印能施一切衆
T0997_.19.0531a01: 生安樂無畏。一切惡人不能惱害。即不空成
T0997_.19.0531a02: 就如來之印。次亦誦上毘盧遮那如來眞言。
T0997_.19.0531a03: 作娑字觀當以此字處月輪中置於頂上。
T0997_.19.0531a04: 具於五色。觀想成已漸觀遍身皆作五色。成
T0997_.19.0531a05: 於不空成就如來。此觀成已即從頂上放五
T0997_.19.0531a06: 色光。亦以無數百千億光而爲眷屬。一一光
T0997_.19.0531a07: 中皆有無量五色光明菩薩而現。各作此印
T0997_.19.0531a08: 皆施無畏。光照北方恒沙世界。其中衆生遇
T0997_.19.0531a09: 斯光者悉得無畏
T0997_.19.0531a10: 佛復告一切法自在王菩薩言。如上所説自
T0997_.19.0531a11: 證之法。唯自證知非言能説離諸見相。爲未
T0997_.19.0531a12: 成就諸衆生故。於無相中以相顯示。於無言
T0997_.19.0531a13: 説假以言宣。譬如空中乾闥婆城。非實現實
T0997_.19.0531a14: 爾時佛復告一切法自在王菩薩。及諸大衆
T0997_.19.0531a15: 言。諸佛子十方一切諸世界中。無量無數百
T0997_.19.0531a16: 千萬億異類衆生。或有衆生諸根不具。或復
T0997_.19.0531a17: 具足五無間業。屠兒魁膾栴陀羅等。於一切
T0997_.19.0531a18: 皆不可思議三昧之中。修習趣入悉皆有分。
T0997_.19.0531a19: 除五種人何等爲五。一者不信二者斷見三
T0997_.19.0531a20: 者常見四者邪見五者懷疑。此五衆生不能
T0997_.19.0531a21: 趣入。何以故此深三昧。以大慈悲而爲根本。
T0997_.19.0531a22: 如是五人無慈悲故。善男子若復有人。能暫
T0997_.19.0531a23: 修習此三昧者。身心輕安。即能生於五種三
T0997_.19.0531a24: 昧。何等爲五。一者刹那三昧二者微塵三昧。
T0997_.19.0531a25: 三者漸現三昧四者起伏三昧五者安住三
T0997_.19.0531a26: 昧。云何名爲刹那三昧。謂觀月輪刹那刹那。
T0997_.19.0531a27: 暫持相應尋復還失。是故名爲刹那三昧。云
T0997_.19.0531a28: 何名爲微塵三昧。謂於三昧少分相應。譬如
T0997_.19.0531a29: 有人不識蜜味。得微塵許在其舌根。愛樂安
T0997_.19.0531b01: 樂都忘飢渇疾病之念。但更專心希求多得。
T0997_.19.0531b02: 此三昧心亦復如是。少分相應悉忘一切煩
T0997_.19.0531b03: 惱飢渇。心得安樂轉更求之。云何名爲漸現
T0997_.19.0531b04: 三昧。謂由少得愛樂安樂漸漸増勝。身毛皆
T0997_.19.0531b05: 竪悲泣流涙。如黒物中見一白縷。此亦如是
T0997_.19.0531b06: 由觀月輪。得少分住於無明闇煩惱之中。見
T0997_.19.0531b07: 少定心微分顯現。云何名爲起伏三昧。謂觀
T0997_.19.0531b08: 行未純或起或滅。如秤低昂觀成惑滅觀失
T0997_.19.0531b09: 惑生。云何名爲安住三昧。由前四定心得安
T0997_.19.0531b10: 住。悉能守護一切善法。増長新善身心安
T0997_.19.0531b11: 樂。如盛夏中遠渉砂磧。熱渇日久忽得雪
T0997_.19.0531b12: 山清冷美水。所有熱渇憂苦皆除。此亦如是
T0997_.19.0531b13: 得此三昧。業惑苦惱一切皆遣。是爲無上菩
T0997_.19.0531b14: 提芽生。善男子如上所説諸根不具。五無間
T0997_.19.0531b15: 業諸惡衆生。尚於此中修入有分。何況一切
T0997_.19.0531b16: 比丘比丘尼優婆塞優婆夷而不趣入善男子
T0997_.19.0531b17: 今此大衆無數衆生聞此法已。皆於阿耨多
T0997_.19.0531b18: 羅三藐三菩提得不退轉。神通十力四無所
T0997_.19.0531b19: 畏念念増進。無數三昧皆悉現前。所謂厭
T0997_.19.0531b20: 離一切法三昧超過一切法三昧。一切法平
T0997_.19.0531b21: 等三昧離諸見稠林三昧。遠離無明闇三昧
T0997_.19.0531b22: 一切法離相三昧。解脱一切著三昧離一切
T0997_.19.0531b23: 懈怠三昧。甚深法發光三昧。如須彌山三
T0997_.19.0531b24: 昧。永無失壞三昧摧壞魔軍三昧。不著三
T0997_.19.0531b25: 界三昧出生光明三昧。常見如來三昧。以
T0997_.19.0531b26: 如是等而爲上首。無數三昧皆現在前。復
T0997_.19.0531b27: 有無量種種衆生。得於無數陀羅尼門。所謂
T0997_.19.0531b28: 觀諸法性陀羅尼門發菩提心陀羅尼門。生
T0997_.19.0531b29: 菩提芽陀羅尼門了金剛性陀羅尼門。得佛
T0997_.19.0531c01: 平等陀羅尼門一切法本性清淨陀羅尼門。
T0997_.19.0531c02: 一切法本性攝受陀羅尼門一切法本性不可
T0997_.19.0531c03: 得陀羅尼門。一切法出生智慧陀羅尼門一
T0997_.19.0531c04: 切法皆悉成就陀羅尼門。一切法轉變自在
T0997_.19.0531c05: 陀羅尼門一切法大光普照陀羅尼門一切法
T0997_.19.0531c06: 遠離癡闇陀羅尼門一切法心智清淨陀羅尼
T0997_.19.0531c07: 門。一切法皆不可得陀羅尼門普散一切衆
T0997_.19.0531c08: 寶妙花陀羅尼門。本性顯現出生諸法陀羅
T0997_.19.0531c09: 尼門遠離一切諸幻化法陀羅尼門。如鏡圓
T0997_.19.0531c10: 明出生影像陀羅尼門出生一切衆生音聲陀
T0997_.19.0531c11: 羅尼門。令諸衆生最極歡喜陀羅尼門巧順
T0997_.19.0531c12: 一切衆生音聲陀羅尼門。出生種種音聲字
T0997_.19.0531c13: 句陀羅尼門無有障礙陀羅尼門。本性巧便
T0997_.19.0531c14: 陀羅尼門解脱煩惱陀羅尼門。離一切塵陀
T0997_.19.0531c15: 羅尼門分別字義陀羅尼門。解了諸法陀羅
T0997_.19.0531c16: 尼門一切法無礙際陀羅尼門。猶如虚空陀
T0997_.19.0531c17: 羅尼門猶如金剛陀羅尼門。近色光王陀羅
T0997_.19.0531c18: 尼門得最尊勝陀羅尼門。不退轉眼陀羅尼
T0997_.19.0531c19: 門法界出生陀羅尼門。常施安慰陀羅尼門
T0997_.19.0531c20: 如師子吼陀羅尼門。超衆生福徳陀羅尼門
T0997_.19.0531c21: 離諸憂惱陀羅尼門。離諸過惡陀羅尼門妙
T0997_.19.0531c22: 花莊嚴陀羅尼門破諸疑網陀羅尼門諸法順
T0997_.19.0531c23: 如陀羅尼門。出現諸法陀羅尼門大聲清淨
T0997_.19.0531c24: 自在王陀羅尼門。無盡寶篋陀羅尼門無邊
T0997_.19.0531c25: 漩澓陀羅尼門。海印陀羅尼門蓮華莊嚴陀
T0997_.19.0531c26: 羅尼門。能入無著陀羅尼門漸漸深入四無
T0997_.19.0531c27: 礙智陀羅尼門。一切諸佛護持莊嚴陀羅尼
T0997_.19.0531c28: 門。如是等法而爲上首。無量無數陀羅尼門
T0997_.19.0531c29: 皆悉現前
T0997_.19.0532a01: 爾時一切法自在王菩薩摩訶薩。白佛言世
T0997_.19.0532a02: 尊。如是無數陀羅尼門。何等陀羅尼門。能令
T0997_.19.0532a03: 菩薩總持諸佛所説妙法而不失壞。何等陀
T0997_.19.0532a04: 羅尼門。能令菩薩説此法時辯才無盡。何等
T0997_.19.0532a05: 陀羅尼門。能令菩薩説此法時一切衆生愛
T0997_.19.0532a06: 樂歡喜
T0997_.19.0532a07: 佛告一切法自在王菩薩言。善男子有八陀
T0997_.19.0532a08: 羅尼門。若受持者能令菩薩總持佛法。辯才
T0997_.19.0532a09: 無盡衆生樂聞。何等爲八。所謂大聲清淨自
T0997_.19.0532a10: 在王陀羅尼門。無盡寶篋陀羅尼門。無邊漩
T0997_.19.0532a11: 澓陀羅尼門。海印陀羅尼門。蓮華莊嚴陀羅
T0997_.19.0532a12: 尼門。能入無著陀羅尼門。漸漸深入四無礙
T0997_.19.0532a13: 智陀羅尼門。一切諸佛護持莊嚴陀羅尼門。
T0997_.19.0532a14: 菩薩若能於此八種陀羅尼門受持修習。即
T0997_.19.0532a15: 能總持一切如來所説妙法。辯才無盡亦令
T0997_.19.0532a16: 衆生愛樂歡喜
T0997_.19.0532a17: 爾時一切法自在王菩薩。白佛言世尊。唯願
T0997_.19.0532a18: 如來哀愍我等。廣分別説如此八種陀羅尼
T0997_.19.0532a19: 門。菩薩得聞則能於此勤求趣入
T0997_.19.0532a20: 爾時世尊告一切法自在王菩薩言。善哉善
T0997_.19.0532a21: 哉善男子。諦聽諦聽善思念之今當爲汝廣
T0997_.19.0532a22: 分別説。令諸菩薩得入此門
T0997_.19.0532a23: 善男子云何名爲大聲清淨陀羅尼門。若有
T0997_.19.0532a24: 菩薩修習於此陀羅尼門。應以無著清淨妙
T0997_.19.0532a25: 念安住眞實。心絶動搖威儀凝靜。以決定心
T0997_.19.0532a26: 説微妙法。令一佛刹所有衆生。隨其類音普
T0997_.19.0532a27: 聞其聲悉解其義。如是或二佛刹。或三佛刹
T0997_.19.0532a28: 或十佛刹。或百佛刹或千佛刹。二千百千乃
T0997_.19.0532a29: 至十方。無量無邊倶胝那由侘百千佛刹。其
T0997_.19.0532b01: 中衆生亦各隨類。普聞其聲悉解其義。善男
T0997_.19.0532b02: 子若此菩薩。於衆會中處師子座。其座量。高
T0997_.19.0532b03: 一倶盧舍。以師子王威力所持衆寶嚴飾。如
T0997_.19.0532b04: 是或復半由旬量一由旬量千由旬量。或復量
T0997_.19.0532b05: 等須彌山王。或復其量高至梵天。隨諸衆生
T0997_.19.0532b06: 心之所樂。令其各見身座大小而爲説法。正
T0997_.19.0532b07: 説法時十方諸佛悉現其前。爲此菩薩演説妙
T0997_.19.0532b08: 法。菩薩聞已。即能以此陀羅尼力。一時聽聞
T0997_.19.0532b09: 總持不忘。深入義理現證相應身心怡暢。一
T0997_.19.0532b10: 一法中成一境性。一一字句聞無所聞。即於
T0997_.19.0532b11: 如是聽聞法時。而常演説無有障礙。若諸菩
T0997_.19.0532b12: 薩深入如是一字聲門。一切諸法悉入此門。
T0997_.19.0532b13: 即從此門出生。演説一切諸法。且初第一説
T0997_.19.0532b14: 上短呼
皆准之
字門出生無邊無數法門。所謂
T0997_.19.0532b15: 阿者一切法無來。以一切法體無來故。又
T0997_.19.0532b16: 阿字者一切法無去。以一切法體無去故。又
T0997_.19.0532b17: 阿字者一切法無行。體無行故又阿字者一切
T0997_.19.0532b18: 法無住。體無住故。又阿字者一切法無本性。
T0997_.19.0532b19: 體本清淨故。又阿字者一切法無根本。體初
T0997_.19.0532b20: 未生故。又阿字者一切法無終。體無初故。又
T0997_.19.0532b21: 阿字者一切法無盡。體無去處故又。阿字者
T0997_.19.0532b22: 一切法無生。體無行故。又阿字者一切法無
T0997_.19.0532b23: 出。體無作者故。又阿字者一切法無求。體無
T0997_.19.0532b24: 相故。又阿字者一切法無礙。體相渉入故。又
T0997_.19.0532b25: 阿字者一切法無滅。體無主宰故。又阿字者
T0997_.19.0532b26: 一切法無行處。體無願故又阿字者一切法
T0997_.19.0532b27: 無生死。體離分別無分別故。又阿字者一切
T0997_.19.0532b28: 法無言説。體極聲入故。又阿字者一切法不
T0997_.19.0532b29: 可説。體無聲故。又阿字者一切法無差別。體
T0997_.19.0532c01: 無處所故。又阿字者一切法無分別。體清淨
T0997_.19.0532c02: 故。又阿字者一切法無心意。體不可求故。又
T0997_.19.0532c03: 阿字者一切法無高下。體本平等故。又阿字
T0997_.19.0532c04: 者一切法不可解。體如虚空故。又阿字者一
T0997_.19.0532c05: 切法不可説。體過言道故。又阿字者一切法
T0997_.19.0532c06: 無限量。體無處所故。又阿字者一切法無生。
T0997_.19.0532c07: 體無生處故。又阿字者一切法無本淨。體本
T0997_.19.0532c08: 無相故。又阿字者一切法無我。體即我性故。
T0997_.19.0532c09: 又阿字者一切法無衆生。體本清淨故。又阿
T0997_.19.0532c10: 字者一切法無壽者。體無命根故。又阿字者
T0997_.19.0532c11: 一切法無補特伽羅。體離所取故。又阿字者
T0997_.19.0532c12: 一切法無本空。體性寂靜故。又阿字者一切
T0997_.19.0532c13: 法無相。體性實無際故。又阿字者一切法無
T0997_.19.0532c14: 和合。體性無生故。又阿字者一切法無行。體
T0997_.19.0532c15: 本無爲故。又阿字者一切法無爲。體過行無
T0997_.19.0532c16: 行故。又阿字者一切法不共。體無能解人故。
T0997_.19.0532c17: 又阿字者一切法無聚會。體無積集故。又阿
T0997_.19.0532c18: 字者一切法無出。體無出處故。又阿字者一
T0997_.19.0532c19: 切法無本性。體本無身故。又阿字者一切法
T0997_.19.0532c20: 無相。體相本淨故。又阿字者一切法無業。體
T0997_.19.0532c21: 無作者故。又阿字者一切法無果。體無業道
T0997_.19.0532c22: 故。又阿字者一切法無種植。體無種子故。又
T0997_.19.0532c23: 阿字者一切法無境界。體不可取故。又阿字
T0997_.19.0532c24: 者一切法無地界。體無諸結故。又阿字者一
T0997_.19.0532c25: 切法無縛。體本散滅故。又阿字者一切法無
T0997_.19.0532c26: 聚散。體本無爲故。又阿字者一切法無漏。體
T0997_.19.0532c27: 惑不生故。又阿字者一切法無自生。體初無
T0997_.19.0532c28: 生故。又阿字者一切法無濁。體無有對故。又
T0997_.19.0532c29: 阿字者一切法無對。體本無作故。又阿字者
T0997_.19.0533a01: 一切法無色。體無大種故。又阿字者一切法
T0997_.19.0533a02: 無受。體無受者故。又阿字者一切法無想。體
T0997_.19.0533a03: 過諸相故。又阿字者一切法無行。體離有愛
T0997_.19.0533a04: 故。又阿字者一切法無識。體無分別故。又阿
T0997_.19.0533a05: 字者一切法無界。體空平等故。又阿字者一
T0997_.19.0533a06: 切法無入。體過境界門故。又阿字者一切法
T0997_.19.0533a07: 無境界。體無去處故。又阿字者一切法無欲。
T0997_.19.0533a08: 體離分別故。又阿字者一切法無色。體無根
T0997_.19.0533a09: 本故。又阿字者一切法無無色。體難思見故。
T0997_.19.0533a10: 又阿字者一切法無亂。體無可亂故。又阿字
T0997_.19.0533a11: 者一切法不思議。體不可得故。又阿字者一
T0997_.19.0533a12: 切法無意。體本無二故。又阿字者一切法不
T0997_.19.0533a13: 可執受。體過境界道故。又阿字者一切法無
T0997_.19.0533a14: 阿頼邪。體無因縁故。又阿字者一切法無
T0997_.19.0533a15: 常。體本無因故。又阿字者一切法無斷。體不
T0997_.19.0533a16: 礙因故。又阿字者一切法無名。體無相貌故。
T0997_.19.0533a17: 又阿字者一切法無離。體不相入故。又阿
T0997_.19.0533a18: 字者一切法無住。體無住處故。又阿字者
T0997_.19.0533a19: 一切法無熱惱。體無煩惱故。又阿字者一
T0997_.19.0533a20: 切法無憂惱。體無惡業故。又阿字者一切法
T0997_.19.0533a21: 無習氣。體本無垢故。又阿字者一切法無垢。
T0997_.19.0533a22: 體本清淨故。又阿字者一切法無本清淨。體
T0997_.19.0533a23: 無形質故又阿字者一切法無體。體無依止
T0997_.19.0533a24: 故。又阿字者一切法無依止。體無動作故。又
T0997_.19.0533a25: 阿字者一切法無動。體離執著故。又阿字者
T0997_.19.0533a26: 一切法無障礙。體同虚空故。又阿字者一切
T0997_.19.0533a27: 法同虚空。體無分別故。又阿字者一切法無
T0997_.19.0533a28: 相體無境界因故。又阿字者一切法無顯
T0997_.19.0533a29: 示。體皆相似故。又阿字者一切法無相似。體
T0997_.19.0533b01: 無境界故。又阿字者一切法無境界。體如虚
T0997_.19.0533b02: 空常平等故。又阿字者一切法無闇。體無
T0997_.19.0533b03: 明故。又阿字者一切法無明。體無對故。又阿
T0997_.19.0533b04: 字者一切法無過。體妙善故。又阿字者一切
T0997_.19.0533b05: 法無是。體無妄故。又阿字者一切法無開解。
T0997_.19.0533b06: 體無動故。又阿字者一切法無見。體無色故。
T0997_.19.0533b07: 又阿字者一切法無聞。體無聲故。又阿字者
T0997_.19.0533b08: 一切法無嗅。體無香故。又阿字者一切法無
T0997_.19.0533b09: 嘗。體無味故。又阿字者一切法無觸。體無所
T0997_.19.0533b10: 觸故。又阿字者一切法無知。體本無法故。又
T0997_.19.0533b11: 阿字者一切法無念。體離心意識故。又阿字
T0997_.19.0533b12: 者一切法不思議。體性菩提平等平等無高
T0997_.19.0533b13: 下故。又阿字者一切法寂靜。體本不生亦不
T0997_.19.0533b14: 滅故。善男子菩薩如是。得此大聲清淨陀羅
T0997_.19.0533b15: 尼門。入第一阿字時演説諸法。或經一年或
T0997_.19.0533b16: 復十年。百年千年或百千年。或一小劫或一
T0997_.19.0533b17: 大劫。乃至無量無數大劫。説此法時不離阿
T0997_.19.0533b18: 字。如説阿字義無有盡。説餘諸字亦復如是
T0997_.19.0533b19: 不可窮盡。如是建立開示法眼。其義深遠其
T0997_.19.0533b20: 語巧妙具足清白。又善男子菩薩住此陀羅
T0997_.19.0533b21: 尼故得身清淨。威儀寂靜故。得語清淨。辯才
T0997_.19.0533b22: 無礙故。得意清淨。慈悲觀察故。得施清淨。
T0997_.19.0533b23: 財法無吝隨喜他施故。得戒清淨。無破無穿
T0997_.19.0533b24: 無缺漏故。得忍清淨。無怨無對無障礙故。得
T0997_.19.0533b25: 勤清淨。於妙事業無退轉故。得禪清淨。無著
T0997_.19.0533b26: 無慢亦無味故。得慧清淨。開智慧眼決癡膜
T0997_.19.0533b27: 故。得業清淨。普修一切勝善業故。得眼清淨。
T0997_.19.0533b28: 天眼遠見一切色故。得耳清淨。天耳遠聞諸
T0997_.19.0533b29: 佛法故。得鼻清淨。普嗅如來淨戒香故。得舌
T0997_.19.0533c01: 清淨。獲得隨心清淨味故。得身清淨。雖現處
T0997_.19.0533c02: 胎胎不染故。得意清淨。善能分別微細法故。
T0997_.19.0533c03: 得色清淨。所有色相妙莊嚴故。得聲清淨所
T0997_.19.0533c04: 聞皆是順法聲故。得香清淨。施戒聞香之所
T0997_.19.0533c05: 熏故。得味清淨。獲大丈夫上味相故。得觸
T0997_.19.0533c06: 清淨。身手所觸妙柔軟故。得法清淨。所知
T0997_.19.0533c07: 皆獲法明門故。得念清淨。所聞憶持無疑忘
T0997_.19.0533c08: 故。得心清淨。超越一切魔境界故。得行清
T0997_.19.0533c09: 淨。出過所解甚深法故。善男子菩薩得此最
T0997_.19.0533c10: 勝不共大聲清淨陀羅尼故。大聲普遍十方
T0997_.19.0533c11: 世界。光明普照。爲彼一切世界衆生。分別演
T0997_.19.0533c12: 説一切如來所説妙法。令彼一切法眼開明。
T0997_.19.0533c13: 善男子我今略説此大聲清淨陀羅尼門初
T0997_.19.0533c14: 入次第一門之中少分之徳。若廣説者。復有
T0997_.19.0533c15: 無數無量無邊不可説義。如説於此一阿字
T0997_.19.0533c16: 門無量無邊不可窮盡。餘一一字亦復如是。
T0997_.19.0533c17: 皆以無著智慧之門漸漸修入
T0997_.19.0533c18: 復次善男子云何名爲無盡寶篋陀羅尼門。
T0997_.19.0533c19: 善男子謂一字中説一切法皆無窮盡。何等
T0997_.19.0533c20: 一切法無有窮盡。所謂説色。無盡故。如是説
T0997_.19.0533c21: 色無常。無盡故。説色是苦。無盡故。説色無
T0997_.19.0533c22: 我。無盡故。説色寂滅無盡故。説色寂靜無盡
T0997_.19.0533c23: 故。説色如聚沫無盡故。説色如幻無盡故説
T0997_.19.0533c24: 色如焔無盡故。説色如水中月無盡故。説色
T0997_.19.0533c25: 如夢無盡故。説色如響無盡故。説色如鏡中
T0997_.19.0533c26: 像無盡故。説色無本性無盡故。説色本無無
T0997_.19.0533c27: 盡故。説色無縁會無盡故。説色空門無盡故。
T0997_.19.0533c28: 説色無相無盡故。説色無願無盡故。説色無
T0997_.19.0533c29: 行無盡故。説色生法無盡故。説色無生無盡
T0997_.19.0534a01: 故。説色前際無盡故。説色中際無盡故。説
T0997_.19.0534a02: 色後際無盡故。説色寂滅無盡故。説色親近
T0997_.19.0534a03: 寂靜無盡故。説色無心行處無盡故。説色無
T0997_.19.0534a04: 言語道無盡故。説色不可思議無盡故。説
T0997_.19.0534a05: 色不可度量無盡故。説色無我無盡故。説色
T0997_.19.0534a06: 無衆生無盡故。説色無壽者無盡故。説色無
T0997_.19.0534a07: 養育者無盡故。説色無補特伽羅無盡故。説
T0997_.19.0534a08: 色無知無盡故。説色無造作無盡故。説色如
T0997_.19.0534a09: 草木瓦礫石壁無盡故。説色無求得無盡故。
T0997_.19.0534a10: 説色大種所生無盡故。説色無聲無盡故。説
T0997_.19.0534a11: 色無表無盡故。説色不可説無盡故。説色本
T0997_.19.0534a12: 味清淨無盡故。説色從因縁生無盡故。説色
T0997_.19.0534a13: 無斷無盡故。説色無聲無盡故。説色無造者
T0997_.19.0534a14: 無盡故。説色無受者無盡故。説色無業果無
T0997_.19.0534a15: 盡故。説色法界平等無盡故。説色住眞如無
T0997_.19.0534a16: 盡故。説色住實際無盡故。説色無我所無盡
T0997_.19.0534a17: 故。説色無主宰無盡故。説色無執受無盡故。
T0997_.19.0534a18: 説色不可思無盡故。説色不可稱無盡故。説
T0997_.19.0534a19: 色不可量無盡故。説色無有邊無盡故。説色
T0997_.19.0534a20: 即菩提性無盡故。説色如空平等無盡故。説
T0997_.19.0534a21: 色即涅槃性無盡故。如是廣説界處等法名
T0997_.19.0534a22: 句文身一切佛法。皆悉入於此一字聲智慧
T0997_.19.0534a23: 之門。如以四大同一身篋。此亦如是一字
T0997_.19.0534a24: 聞包攝出生無盡智寶甚深法門。是故名
T0997_.19.0534a25: 爲無盡寶篋。我上略説此一門中少分之義。
T0997_.19.0534a26: 如地一塵。若廣説者。無量無邊阿僧祇劫不
T0997_.19.0534a27: 可窮盡
T0997_.19.0534a28: 復次善男子。云何名爲無邊旋澓陀羅尼門。
T0997_.19.0534a29: 善男子所言邊者。謂斷及常。十二因縁謂無
T0997_.19.0534b01: 明縁行行縁識。識縁名色名色縁六入。六入
T0997_.19.0534b02: 縁觸觸縁受。受縁愛愛。縁取。取縁有有縁
T0997_.19.0534b03: 生。生縁老死憂悲苦惱。言無邊者。即祕密界
T0997_.19.0534b04: 無斷常等。趣入甚深名爲旋澓。是故名爲無
T0997_.19.0534b05: 邊旋澓陀羅尼門。又復邊者。説名取捨。所言
T0997_.19.0534b06: 旋者説不取捨故。又復邊者説有生滅。旋者
T0997_.19.0534b07: 説無生滅故。又復邊者煩惱生死。旋者本性
T0997_.19.0534b08: 清淨故。邊者有相無相。旋者都無所行故。邊
T0997_.19.0534b09: 者麁細思惟。旋者無尋無伺故。邊者因及諸
T0997_.19.0534b10: 見。旋者智了因見故。邊者謂名及色。旋者無
T0997_.19.0534b11: 有表示故。邊者有爲無爲。旋者三輪清淨故。
T0997_.19.0534b12: 邊者説内及外。旋者識體無住故。邊者謂業
T0997_.19.0534b13: 及果。旋者無業果體故。邊者善及不善。旋者
T0997_.19.0534b14: 無有行體故。邊者過及無過。旋者體無有二
T0997_.19.0534b15: 故。邊者謂業煩惱。旋者體性光明故。邊者我
T0997_.19.0534b16: 及無我。旋者體性清淨故。邊者生死涅槃。旋
T0997_.19.0534b17: 者諸法本性即涅槃故。善男子如是略説。若
T0997_.19.0534b18: 廣説者説邊有無量門。説旋亦無量門。若諸
T0997_.19.0534b19: 菩薩住此旋澓陀羅尼門。隨順無邊一切深
T0997_.19.0534b20: 法。智無窮盡或字或義亦無窮盡。漸次趣入
T0997_.19.0534b21: 無邊旋澓陀羅尼門。以能隨順智光明故。隨
T0997_.19.0534b22: 順覺性本清淨故。開智慧明決癡膜故。隨
T0997_.19.0534b23: 順解脱覺體性故
T0997_.19.0534b24: 守護國界主陀羅尼經卷第
T0997_.19.0534b25:
T0997_.19.0534b26:
T0997_.19.0534b27:
T0997_.19.0534b28:
T0997_.19.0534b29:
T0997_.19.0534c01:
T0997_.19.0534c02:
T0997_.19.0534c03: 守護國界主陀羅尼經卷第三
T0997_.19.0534c04:  *罽賓國三藏沙門般若共牟尼室利譯 
T0997_.19.0534c05: 陀羅尼品第二之三
T0997_.19.0534c06: 復次善男子。何等名爲海印陀羅尼門。善男
T0997_.19.0534c07: 子如大海水印現一切。謂四天下所有色相。
T0997_.19.0534c08: 或衆生色相或非衆生色相。山澤原阜樹木
T0997_.19.0534c09: 叢林。藥草百穀。日月星辰摩尼雲電。村營聚
T0997_.19.0534c10: 落城邑王都。及與諸天男女宮殿。一切資具
T0997_.19.0534c11: 香林池沼。渠河泉流綺麗嚴飾。如是等類上
T0997_.19.0534c12: 中下品一切色相。於大海中平等印現。故説
T0997_.19.0534c13: 大海爲第一印。最勝妙印希奇殊特無等無
T0997_.19.0534c14: 過。菩薩摩訶薩亦復如是。住此海印甚深三
T0997_.19.0534c15: 昧。得與一切衆生身平等印。得與衆生語平
T0997_.19.0534c16: 等印。得與衆生心平等印。十方世界諸佛語
T0997_.19.0534c17: 業轉妙法輪。菩薩皆從海印所流。於口門中
T0997_.19.0534c18: 平等演説。隨有所説皆與諸佛法印無違亦
T0997_.19.0534c19: 無疑惑。能令法界一切衆生皆悉悟解故。説
T0997_.19.0534c20: 此印諸印中上。所謂婀上短字印者。以一切
T0997_.19.0534c21: 法性無生故。囉字印者。以一切法無染著故。
T0997_.19.0534c22: 跛字印者。勝義諦門不可得故。者字印者眼
T0997_.19.0534c23: 及諸行皆清淨故。娜字印者。名色性相不可
T0997_.19.0534c24: 得故。攞字印者。愛支因縁連續不斷皆不現
T0997_.19.0534c25: 故。拏上聲字印者。悟入清淨十力門故。摩字
T0997_.19.0534c26: 印者。力及菩提分皆清淨故。拏上重字。印
T0997_.19.0534c27: 者離諸怨敵及憂惱故灑字。印者六通圓滿
T0997_.19.0534c28: 無罣礙故嚩字印者。不二之道言語斷故多
T0997_.19.0534c29: 上聲字印者。悟一切法眞實義故也字印者。稱
T0997_.19.0535a01: 如實理而演説故瑟吒二合字印者。制伏任持
T0997_.19.0535a02: 不可得故迦字印者。遠離世論無作者故
T0997_.19.0535a03: *上字印者。悟四眞諦皆平等故莽輕呼字印
T0997_.19.0535a04: 者。悟一切法清淨道故誐字印者。入甚深法
T0997_.19.0535a05: 無行取故娑他*上二
字印者。顯云勢力不可
T0997_.19.0535a06: 得故惹字印者。超過老死能所生故濕嚩二合
T0997_.19.0535a07: 字印者。煩惱所行皆遠離故馱字印者。法界
T0997_.19.0535a08: 體性不雜亂故捨字印者。入深止觀皆滿足
T0997_.19.0535a09: 故佉字印者。悟如虚空無盡法故乞叉二合
T0997_.19.0535a10: 印者。入於盡智無生智故娑*上多也阿四合
T0997_.19.0535a11: 印者。遠離昏沈懈怠障故枳穰二合字印者。一
T0997_.19.0535a12: 切衆生智慧體故賀字印者。摧惡進善體皆
T0997_.19.0535a13: 離故婆*上字印者。慣習觀察覺悟體故者
T0997_.19.0535a14: *上二
字印者。遠離貪瞋癡覆性故娑莽二合
T0997_.19.0535a15: 字印者。念不散動無忘失故訶婆*上二
字印
T0997_.19.0535a16: 者。可以呼召請命體故。哆娑二合字印者。勇
T0997_.19.0535a17: 猛驅逐諸惑體故伽*上字印者。散滅重雲無
T0997_.19.0535a18: 明翳故姹字印者。積集諸行窮盡體故波
T0997_.19.0535a19: 二合字印者。隨順最勝寂照體故頗字印者。周
T0997_.19.0535a20: 遍圓滿果報體故娑迦*上二
字印者。悟解一
T0997_.19.0535a21: 切蘊聚體故也娑*上
字印者。能除老死一
T0997_.19.0535a22: 切病故室者二合字印者。現前覺悟未
T0997_.19.0535a23: *上字印者。斷生死道得涅槃故瑟姹
T0997_.19.0535a24: 字印者。悟解無邊無盡體故。善男子菩薩
T0997_.19.0535a25: 以如是等種種法相。分別演説諸字印門。善
T0997_.19.0535a26: 男子是名深入海印三昧陀羅尼門
T0997_.19.0535a27: 復次善男子。云何名爲蓮華莊嚴陀羅尼門。
T0997_.19.0535a28: 善男子菩薩住此陀羅尼門。隨彼無量大會
T0997_.19.0535a29: 之中説妙法時。即有廣大妙蓮花座涌現其
T0997_.19.0535b01: 前。種種色相殊妙莊嚴。其有見者情無厭足。
T0997_.19.0535b02: 此座纔現。身便安處。即於空中雨衆寶花。種
T0997_.19.0535b03: 種花中出種種聲。種種聲中説種種法。所謂
T0997_.19.0535b04: 或甚深無量法。或説善巧名句法。或説種種
T0997_.19.0535b05: 諸譬喩門。如是或説脩多羅祇夜。和伽羅
T0997_.19.0535b06: 那。伽他搵陀那。尼陀那本事。本生方廣。希
T0997_.19.0535b07: 法優波提舍。説如是等十二分教及種種門。
T0997_.19.0535b08: 皆爲斷除一切衆生諸煩惱故。而菩薩心安
T0997_.19.0535b09: 住大捨。寂然正受即能等引。如是音聲説法
T0997_.19.0535b10: 不斷。滅衆生苦作諸佛事。又於菩薩遍身毛
T0997_.19.0535b11: 孔出種種光。一一光中出生種種妙寶蓮華。
T0997_.19.0535b12: 一一花上有一菩薩。遍往十方無量無邊諸
T0997_.19.0535b13: 世界中而作佛事。是爲初入蓮華莊嚴陀羅
T0997_.19.0535b14: 尼門。若廣説者不可窮盡。復次善男子。云何
T0997_.19.0535b15: 名爲能入無著陀羅尼門。善男子菩薩住此
T0997_.19.0535b16: 陀羅尼門。於一法門心無所著。如是若二若
T0997_.19.0535b17: 三。若十若百若千若百千若倶胝若那由他。
T0997_.19.0535b18: 乃至阿僧祇無量無邊。無等不可數不可稱
T0997_.19.0535b19: 不可思不可量不可説法門。皆心平等而無
T0997_.19.0535b20: 所著。或恒河沙法門。亦皆平等心無所著。如
T0997_.19.0535b21: 是閻浮提微塵數法門。四天下微塵數法門。
T0997_.19.0535b22: 三千大千世界微塵數法門亦無所著。若一
T0997_.19.0535b23: 佛刹若十佛刹。若百若千若恒河沙佛刹微
T0997_.19.0535b24: 塵數法門。乃至一切佛刹微塵數法門。亦皆
T0997_.19.0535b25: 平等心無所著。若説一門攝如上説一切佛
T0997_.19.0535b26: 刹塵數法門。皆入一門一時演説。如於一門。
T0997_.19.0535b27: 若二若三乃至無量無邊法門亦皆如是。一
T0997_.19.0535b28: 一門中攝一切門一時演説。如是説時心無
T0997_.19.0535b29: 所著亦無所住。利益安樂一切衆生。其義深
T0997_.19.0535c01: 遠稱如實理。次第無亂文義具足。善男子是
T0997_.19.0535c02: 名能入無著陀羅尼門
T0997_.19.0535c03: 復次善男子。云何名爲漸漸深入四無礙智
T0997_.19.0535c04: 陀羅尼門。善男子若諸菩薩安住於此陀羅
T0997_.19.0535c05: 尼門。得微細差別法門無盡智。得微細甚深
T0997_.19.0535c06: 義門無盡智。得微細詞門無盡智。得微細
T0997_.19.0535c07: 無邊辯門無盡智。得是智故。東方所有一切
T0997_.19.0535c08: 衆生同一道場。各隨類音善巧方便而問其
T0997_.19.0535c09: 法。南方所有一切衆生同一道場。各隨類音
T0997_.19.0535c10: 善巧便而問其義。西方所有一切衆生同
T0997_.19.0535c11: 一道場。各隨類音善巧方便而問其詞。北方
T0997_.19.0535c12: 所有一切衆生同一道場。各隨類音善巧方
T0997_.19.0535c13: 便而問其辯。如是四方一切衆生。一時發問
T0997_.19.0535c14: 種種法門。菩薩一念悉能領受。心無錯亂明
T0997_.19.0535c15: 記無失。於一語業出種種音。一一音聲説一
T0997_.19.0535c16: 切法。隨諸衆生種類不同所樂各異。皆得領
T0997_.19.0535c17: 解踊躍歡喜心願滿足。善男子是爲菩薩漸
T0997_.19.0535c18: 漸深入四無礙智陀羅尼門
T0997_.19.0535c19: 復次善男子。云何名爲諸佛護持莊嚴陀羅
T0997_.19.0535c20: 尼門。善男子菩薩得此陀羅尼故。於大會中
T0997_.19.0535c21: 處大法座。於其肉髻最處中心頂骨交際。忽
T0997_.19.0535c22: 現如來身鎔金色相好莊嚴。而以右手摩菩
T0997_.19.0535c23: 薩頂。即時菩薩便得色身相好莊嚴具足圓
T0997_.19.0535c24: 滿與佛平等。又得如來語業莊嚴具足圓滿。
T0997_.19.0535c25: 又得如來意業莊嚴具足圓滿。得如是等種
T0997_.19.0535c26: 種佛法具足圓滿。既得是已。隨此大會一切
T0997_.19.0535c27: 衆生心界不同欲樂差別。所疑有異説種種
T0997_.19.0535c28: 法。或一日夜或二或三。半月一月一年百年。
T0997_.19.0535c29: 或百千年。隨其心樂久近多少。常説妙法無
T0997_.19.0536a01: 有窮盡。如是説時不飮不食。不羸不痩身心
T0997_.19.0536a02: 無倦。以是如來威徳護持難思力故。菩薩又
T0997_.19.0536a03: 得四種大智。云何爲四。所謂微細了知衆生
T0997_.19.0536a04: 心行各差別智。微細分別一切諸法無窮盡
T0997_.19.0536a05: 智。善能分別三乘修行諸次第智。具足圓滿
T0997_.19.0536a06: 隨順堪任演説法智。善男子是名略説諸佛
T0997_.19.0536a07: 護持莊嚴陀羅尼門。若廣説者無量無邊等
T0997_.19.0536a08: 虚空界無有窮盡。與如來等皆爲利益諸衆
T0997_.19.0536a09: 生故。善男子是爲八種陀羅尼門。若有菩薩
T0997_.19.0536a10: 安住此八陀羅尼門。則能總持一切如來及
T0997_.19.0536a11: 諸菩薩所説妙法。令諸菩薩辯才無盡。一切
T0997_.19.0536a12: 衆生若有聞者。愛樂歡喜情無厭足。爾時一
T0997_.19.0536a13: 切法自在王菩薩。聞此法已心懷踊躍。以偈
T0997_.19.0536a14: 讃曰
T0997_.19.0536a15:     善逝説八總持法 決定令得微妙乘
T0997_.19.0536a16:     演百千億脩多羅 於義及文無所著
T0997_.19.0536a17:     大聲清淨無邊際 百千無量刹皆聞
T0997_.19.0536a18:     能成衆生寂靜心 是名大聲清淨義
T0997_.19.0536a19:     一字演説一切法 多劫無有窮盡時
T0997_.19.0536a20:     一一字門亦復然 此住寶篋眞言地
T0997_.19.0536a21:     遠離諸邊得清淨 平等無著同如來
T0997_.19.0536a22:     刹那正念煩惱除 是名法義漩澓處
T0997_.19.0536a23:     四天下中諸色相 大海印現並無遺
T0997_.19.0536a24:     説此無思無盡門 是名海印眞言徳
T0997_.19.0536a25:     具大人相處大衆 坐蓮華座雨天花
T0997_.19.0536a26:     花演倶胝妙法門 蓮華莊嚴總持用
T0997_.19.0536a27:     入一句法無所著 億刹微塵句亦然
T0997_.19.0536a28:     句句演暢難思門 無著總持皆自在
T0997_.19.0536a29:     具足法義及詞辯 四方衆生齊啓疑
T0997_.19.0536b01:     自他疑網皆斷除 此是四辯總持力
T0997_.19.0536b02:     菩薩昇於大法座 頂上現佛如金山
T0997_.19.0536b03:     即舒右手相端嚴 殷重摩於菩薩頂
T0997_.19.0536b04:     獲微妙辯同於佛 此名護念佛莊嚴
T0997_.19.0536b05:     得入最勝總持門 便獲難思無盡徳
T0997_.19.0536b06:     如蓮不染於三界 五塵不動等須彌
T0997_.19.0536b07:     得此最勝陀羅尼 無等智超三界轉
T0997_.19.0536b08:     能師子吼無所畏 摧諸外道碎邪山
T0997_.19.0536b09:     得此最勝陀羅尼 遠離受生諸業果
T0997_.19.0536b10:     如地生長諸善法 如水滌垢淨無餘
T0997_.19.0536b11:     如火焚燒不擇薪 如風飄鼓無所住
T0997_.19.0536b12:     如醫善知於法藥 除衆生病得安寧
T0997_.19.0536b13:     得此最勝陀羅尼 智演諸法無傾動
T0997_.19.0536b14:     如月圓明淨無點 流光普照等無私
T0997_.19.0536b15:     得此最勝陀羅尼 衆會見者無厭足
T0997_.19.0536b16:     如日光輪平等照 破生死闇覺群迷
T0997_.19.0536b17:     得此最勝陀羅尼 能除有情諸渇愛
T0997_.19.0536b18:     如轉輪王教十善 如毘沙門富法財
T0997_.19.0536b19:     得此最勝陀羅尼 慈念衆生降法雨
T0997_.19.0536b20:     如龍興雲現威徳 震雷曜電並無思
T0997_.19.0536b21:     得此最勝陀羅尼 寂靜無心無執著
T0997_.19.0536b22:     莊嚴微妙如帝釋 大智隨機演法門
T0997_.19.0536b23:     得此最勝陀羅尼 猶如牛王處大衆
T0997_.19.0536b24:     如大梵王住慈定 遍觀世界盡超過
T0997_.19.0536b25:     得此最勝陀羅尼 常得五通無退轉
T0997_.19.0536b26:     遍遊法界難思刹 如梵天王遍梵宮
T0997_.19.0536b27:     得此最勝陀羅尼 供養十方諸佛海
T0997_.19.0536b28:     諸佛共觀如長子 同時稱讃徳難思
T0997_.19.0536b29:     得此最勝陀羅尼 不久獲佛諸功徳
T0997_.19.0536c01:     辯才廣博無窮盡 演説深廣脩多羅
T0997_.19.0536c02:     得此最勝陀羅尼 妙辯如鬘無斷絶
T0997_.19.0536c03:     智慧聰明無妄念 無邊方便同虚空
T0997_.19.0536c04:     得此最勝陀羅尼 憍慢諂詐皆除斷
T0997_.19.0536c05:     定慧雙流無斷絶 慈悲倶起不相離
T0997_.19.0536c06:     得此最勝陀羅尼 永斷世間諸過失
T0997_.19.0536c07:     善知衆生語言法 心行根欲悉無餘
T0997_.19.0536c08:     得此最勝陀羅尼 説法纖毫無誤失
T0997_.19.0536c09:     念處正斷及神足 根力覺道定皆圓
T0997_.19.0536c10:     得此最勝陀羅尼 便獲殊妙淨法智
T0997_.19.0536c11:     隨順諸度到彼岸 通達四攝無有餘
T0997_.19.0536c12:     得此最勝陀羅尼 能知善逝諸境界
T0997_.19.0536c13:     自然近佛深寂靜 建立萬行調衆生
T0997_.19.0536c14:     得此最勝陀羅尼 於一切時無錯亂
T0997_.19.0536c15:     獲得無垢蘊界入 處胎不染不無知
T0997_.19.0536c16:     得此最勝陀羅尼 見佛如蓮心不著
T0997_.19.0536c17:     三業恒隨智慧轉 動寂無礙利衆生
T0997_.19.0536c18:     得此最勝陀羅尼 説法常蒙諸佛護
T0997_.19.0536c19:     大智能作衆生主 多劫讃歎不能窮
T0997_.19.0536c20: 爾時世尊稱讃一切法自在王菩薩言。善哉
T0997_.19.0536c21: 善哉善男子。汝能讃説此陀羅尼。如諸佛説
T0997_.19.0536c22: 等無有異我今隨喜。善男子今此會中。有六
T0997_.19.0536c23: 億那由他出家菩薩。及與無數百千萬億
T0997_.19.0536c24: 在家菩薩。聞此陀羅尼門皆得無生法忍。無
T0997_.19.0536c25: 量天龍夜叉乾闥婆阿脩羅迦樓羅緊那羅摩
T0997_.19.0536c26: 睺羅伽人非人。比丘比丘尼優婆塞優婆夷
T0997_.19.0536c27: 等。皆於阿耨多羅三藐三菩提得不退轉
T0997_.19.0536c28:   守護國界主陀羅尼經大悲胎藏出生品
T0997_.19.0536c29: 第三
T0997_.19.0537a01: 爾時文殊師利菩薩摩訶薩。即從座起偏袒
T0997_.19.0537a02: 右肩。右膝著地爲佛作禮。合掌恭敬而白佛
T0997_.19.0537a03: 言。世尊如佛所説心及虚空陀羅尼菩提無
T0997_.19.0537a04: 二無別。皆以大悲爲其根者。而此大悲復以
T0997_.19.0537a05: 何法而爲根本
T0997_.19.0537a06: 佛告文殊師利菩薩言。善哉善哉善男子快
T0997_.19.0537a07: 發斯問。爲欲利樂多衆生故。諦聽諦聽善思
T0997_.19.0537a08: 念之。吾當爲汝分別解説。善男子此大悲根。
T0997_.19.0537a09: 復以衆生受苦爲本
T0997_.19.0537a10: 文殊師利復白佛言。世尊衆生受苦復以何
T0997_.19.0537a11: 法而爲其本。佛言從煩惱生。又問煩惱以何
T0997_.19.0537a12: 爲本。佛言從於種種顛倒邪見而生。又問種
T0997_.19.0537a13: 種顛倒邪見以何爲本。佛言從虚妄分別生。
T0997_.19.0537a14: 又問虚妄分別以何爲本。佛言此妄分別
T0997_.19.0537a15: 有根本。無有色相難知難斷。善男子以是義
T0997_.19.0537a16: 故。菩薩摩訶薩爲諸衆生。起大悲心勞謙忘
T0997_.19.0537a17: 倦。譬如甘蔗及以胡麻。以物壓之漿油便現。
T0997_.19.0537a18: 菩薩亦爾。大悲深重復起十六大悲之心作
T0997_.19.0537a19: 是念言。傷哉衆生。常爲身見之所繋縛。種
T0997_.19.0537a20: 種邪見以爲窟宅。我當爲彼演説妙法悉令
T0997_.19.0537a21: 除斷。*傷哉衆生。於斷於常執著建立。文殊
T0997_.19.0537a22: 師利白佛言。世尊云何名爲斷見常見。佛言
T0997_.19.0537a23: 善男子。言斷見者布施供養皆無果報。善行
T0997_.19.0537a24: 惡行此世後世皆無有果。父母變化皆悉斷
T0997_.19.0537a25: 無。何以故譬知燒木已成其灰終無生理。是
T0997_.19.0537a26: 名斷見。言常見者王常爲王貴常爲貴。貧富
T0997_.19.0537a27: 男女端正醜陋。象馬等類常無改易。何以故
T0997_.19.0537a28: 譬如種子隨其本類。各別生芽終無雜亂。善
T0997_.19.0537a29: 男子此等衆生作如是見皆無果報。菩薩爲彼
T0997_.19.0537b01: 起大悲心。開示演説縁起之門。令其信入因
T0997_.19.0537b02: 縁果報。菩薩復念*傷哉衆生起四顛倒。無常
T0997_.19.0537b03: 計常無樂計樂。無我計我無淨計淨。我當爲
T0997_.19.0537b04: 彼説甚深法令除顛倒。*傷哉衆生於其無我
T0997_.19.0537b05: 無我所中計我我所。我當爲説微妙之法。令
T0997_.19.0537b06: 其除斷我我所見。*傷哉衆生。爲諸蓋障之所
T0997_.19.0537b07: 覆蔽貪箭中心。瞋火熾盛身心倶焚。昏沈睡
T0997_.19.0537b08: 眠之所迷醉。掉擧惡作纒繞不捨。於甚深法
T0997_.19.0537b09: 常懷疑惑。我當爲説微妙之法。令其隳裂諸
T0997_.19.0537b10: 蓋之網。*傷哉衆生。戀著六處眼纔見色。隨
T0997_.19.0537b11: 色名相而生執著。耳聞音聲鼻嗅香臭。舌嘗
T0997_.19.0537b12: 滋味身觸細滑意分別法。皆隨名相而生執
T0997_.19.0537b13: 著。我當爲説深妙之法。令不樂著六處空聚。
T0997_.19.0537b14: *傷哉衆生。多起諸慢。爲慢過慢及慢過慢。
T0997_.19.0537b15: 我慢増上慢卑慢邪慢。云何爲慢。謂於下
T0997_.19.0537b16: 劣衆生計我勝彼。言過慢者。於己等者言我
T0997_.19.0537b17: 過彼。慢過慢者。於他勝己計我勝彼。言我慢
T0997_.19.0537b18: 者。於色計我乃至於識亦計於我令心高擧。
T0997_.19.0537b19: 言増上慢者。増上聖法曾未獲得向他人説
T0997_.19.0537b20: 我得聖法。言卑慢者。於彼多分勝己之人言
T0997_.19.0537b21: 我少劣。言邪慢者。於己邪見無徳之中*謂己
T0997_.19.0537b22: 爲正。翻詔他人以之爲邪。如是等慢。我當
T0997_.19.0537b23: 爲彼説甚深法。令其除斷住於平等。*傷哉衆
T0997_.19.0537b24: 生。趣向邪道遠離聖道。我當爲説正道之法
T0997_.19.0537b25: 令遠邪徑。*傷哉衆生。爲恩愛奴受其驅策。
T0997_.19.0537b26: 妻妾男女以爲枷鎖。杻械繋縛染著耽味不
T0997_.19.0537b27: 能捨離。令身口意不得自在。我當爲彼説離
T0997_.19.0537b28: 貪法。令其三業動止無覊。*傷哉衆生更相
T0997_.19.0537b29: 鬪諍。瞋恚結恨互爲怨讐。當爲説法令其除
T0997_.19.0537c01: 斷。*傷哉衆生。遠善知識。隨逐惡友不相捨
T0997_.19.0537c02: 離。如指與甲和合相依。造諸惡業無暫休息。
T0997_.19.0537c03: 當爲説法令捨惡友近善知識。*傷哉衆生
T0997_.19.0537c04: 貪求名利無有厭足。如海呑流得之彌盛。如
T0997_.19.0537c05: 火益薪遠離無垢實相智慧。我當爲説眞實
T0997_.19.0537c06: 之法。令斷名利獲清淨智。*傷哉衆生無明
T0997_.19.0537c07: 黒闇。無我法中横起我見。衆生壽命補特伽
T0997_.19.0537c08: 羅。當爲説法斷除如是種種邪見。令去翳膜
T0997_.19.0537c09: 開淨智眼。傷哉衆生生死牢獄輪迴禁繋。五
T0997_.19.0537c10: 蘊怨賊之所殺害。當爲説法令出三界。*傷哉
T0997_.19.0537c11: 衆生爲魔羂索之所繋縛。五欲纒繞不得出
T0997_.19.0537c12: 離。我當爲説超魔之法。令絶魔羂斷五欲纒。
T0997_.19.0537c13: *傷哉衆生。閉涅槃門開生死路。當爲説法令
T0997_.19.0537c14: 閉三惡入涅槃門。善男子是爲菩薩摩訶薩
T0997_.19.0537c15: 起十六種大悲之心
T0997_.19.0537c16: 爾時世尊復告文殊師利童子菩薩言。善男
T0997_.19.0537c17: 子此大悲門。即是一切菩薩之母。菩薩住是
T0997_.19.0537c18: 大悲之中。即能建立三十二種不共事業日
T0997_.19.0537c19: 夜勤修速得圓滿。云何名爲三十二種不共
T0997_.19.0537c20: 事業。所謂菩薩若見一切愚癡重闇長眠大
T0997_.19.0537c21: 夜無智衆生。便以智慧先自覺察。復以智慧
T0997_.19.0537c22: 覺悟一切愚癡衆生。是名菩薩第一不共事
T0997_.19.0537c23: 業。若見衆生愛樂二乘其心狹劣。菩薩便起
T0997_.19.0537c24: 廣大之心。令其安住大乘法中。是名菩薩第
T0997_.19.0537c25: 二不共事業。若見衆生愛樂非法。縱恣三業
T0997_.19.0537c26: 無善法欲。菩薩自住正法園苑。復令衆生住
T0997_.19.0537c27: 正法中。是名菩薩第三不共事業。若見衆生
T0997_.19.0537c28: 邪命自活矯詐貪求。先以自身住於正命。復
T0997_.19.0537c29: 令衆生安住正命清淨法中。是名菩薩第四
T0997_.19.0538a01: 不共事業。若見衆生撥無因果。及一切法起
T0997_.19.0538a02: 大邪見。自住正見。復令衆生安住無垢正見
T0997_.19.0538a03: 法中。是名菩薩第五不共事業。若見衆生無
T0997_.19.0538a04: 知惡念積集煩惱。自以智眼安心正念。復令
T0997_.19.0538a05: 衆生住於正念。破無知闇開智慧明。是名菩
T0997_.19.0538a06: 薩第六不共事業。若見衆生棄捨正法住不
T0997_.19.0538a07: 正法。先自安住正法之中。復令衆生解了正
T0997_.19.0538a08: 法。是名菩薩第七不共事業。若見衆生慳吝
T0997_.19.0538a09: 所覆。菩薩自身起無慳心一切皆捨。復令衆
T0997_.19.0538a10: 生勤修捨行。是爲菩薩第八不共事業。若見
T0997_.19.0538a11: 衆生毀犯淨戒。於表無表不能遵行。便以淨
T0997_.19.0538a12: 戒莊嚴其身。復令衆生堅持淨戒。是名菩薩
T0997_.19.0538a13: 第九不共事業。若見衆生瞋恨熾然蘊積諸
T0997_.19.0538a14: 惡。以慈忍力而自莊嚴。復令衆生安住此法。
T0997_.19.0538a15: 是名菩薩第十不共事業。若見衆生身心懈
T0997_.19.0538a16: 怠遠離精進。自以精進甲冑嚴身。復令衆生
T0997_.19.0538a17: 捨懈怠心懃勇不惰。是名菩薩第十一不共
T0997_.19.0538a18: 事業。若見衆生散亂妄念。菩薩自住三摩呬
T0997_.19.0538a19: 多寂靜觀察。亦令衆生捨亂住定。是名菩薩
T0997_.19.0538a20: 第十二不共事業。若見衆生惡慧無智。便以
T0997_.19.0538a21: 智慧而自莊嚴。復令衆生捨離惡慧。具足般
T0997_.19.0538a22: 若波羅蜜多。是名菩薩第十三不共事業。若
T0997_.19.0538a23: 見衆生非理作意行於邪道。菩薩即以善巧
T0997_.19.0538a24: 方便如理思惟。亦令衆生捨於非理安住正
T0997_.19.0538a25: 道。是名菩薩第十四不共事業。若見衆生昏
T0997_.19.0538a26: 亂無知煩惱所害。菩薩自住隨念分別種種
T0997_.19.0538a27: 分別微細分別。一切境界遠離煩惱。復令衆
T0997_.19.0538a28: 生斷除煩惱住正法中。是名菩薩第十五不
T0997_.19.0538a29: 共事業。若見衆生身見有見牢獄所繋。而以
T0997_.19.0538b01: 智慧了達自身不爲見縛。復令衆生遠離身
T0997_.19.0538b02: 見。不計於有住正智慧。是名菩薩第十六不
T0997_.19.0538b03: 共事業。若見衆生諸根縱蕩。馳流境界不能
T0997_.19.0538b04: 制伏。而自柔和心無放逸。復令衆生安住律
T0997_.19.0538b05: 儀。善守根門三業調順。是名菩薩第十七不
T0997_.19.0538b06: 共事業。若見衆生無慚無愧不知恩報斷滅
T0997_.19.0538b07: 善根。便以慚愧而自莊嚴。知恩知報修諸善
T0997_.19.0538b08: 根。復爲衆生説法開示。令具慚愧能知恩徳
T0997_.19.0538b09: 圓滿善根。是名菩薩第十八不共事業。若見
T0997_.19.0538b10: 衆生爲大瀑水波浪所沒。隨業漂溺不能勉
T0997_.19.0538b11: 出。菩薩自現越渡瀑流到於彼岸。復令衆生
T0997_.19.0538b12: 斷除惡業。越生死流到涅槃岸。是名菩薩第
T0997_.19.0538b13: 十九不共事業。若見衆生剛強難化。而以自
T0997_.19.0538b14: 身謙卑仁讓承順師長。復令衆生安住謙敬。
T0997_.19.0538b15: 是名菩薩第二十不共事業。若見衆生心懷
T0997_.19.0538b16: 嫉妬。於修善者多生障礙。便以善根自嚴其
T0997_.19.0538b17: 身。復令衆生捨離猜忌障礙之心安住正法。
T0997_.19.0538b18: 是名菩薩第二十一不共事業。若見衆生貧
T0997_.19.0538b19: 窮困苦復無法財。菩薩示有資生無量具七
T0997_.19.0538b20: 聖財。復令衆生無所乏少住聖財中。是名菩
T0997_.19.0538b21: 薩第二十二不共事業。若見衆生長嬰病苦
T0997_.19.0538b22: 四大毒蛇。互相違反傷害身心。菩薩即以無
T0997_.19.0538b23: 病功徳而自莊嚴。復置衆生無諸病惱安樂
T0997_.19.0538b24: 法中。是名菩薩第二十三不共事業。若見衆
T0997_.19.0538b25: 生愚癡無智遠智光明。菩薩便以智慧光明
T0997_.19.0538b26: 自嚴其身。復令衆生安住無癡智慧法中。是
T0997_.19.0538b27: 名菩薩第二十四不共事業。若見衆生樂著
T0997_.19.0538b28: 三界穢惡深坑輪迴五道。菩薩巧能自出三
T0997_.19.0538b29: 界。復以善巧出三界道運諸衆生。是名菩薩
T0997_.19.0538c01: 第二十五不共事業。若見衆生違背正道行
T0997_.19.0538c02: 於邪徑。自安正法。復令衆生住正法中。是名
T0997_.19.0538c03: 菩薩第二十六不共事業。若見衆生愛著身
T0997_.19.0538c04: 命。嚴飾資養冀其長存。不知此身無常不淨。
T0997_.19.0538c05: 無有慚愧不知恩徳。菩薩便現厭惡自身棄
T0997_.19.0538c06: 捨榮好。復令衆生觀察無常生厭離想。是名
T0997_.19.0538c07: 菩薩第二十七不共事業。若見衆生遠佛法
T0997_.19.0538c08: 僧。菩薩自身紹三寶種。復令衆生紹佛法僧
T0997_.19.0538c09: 使不斷絶。是爲菩薩第二十八不共事業。若
T0997_.19.0538c10: 見衆生退失善法。菩薩便以善法嚴身。復令
T0997_.19.0538c11: 衆生住善法中。是名菩薩第二十九不共事
T0997_.19.0538c12: 業。若見衆生遠離師長不行六念。菩薩則以
T0997_.19.0538c13: 六念自嚴。復令衆生常修六念如實觀智。是
T0997_.19.0538c14: 名菩薩第三十不共事業。若見衆生業煩惱
T0997_.19.0538c15: 網之所縈覆。菩薩便現裂業惑網。亦令衆生
T0997_.19.0538c16: 絶生死因安住正法。是名菩薩第三十一不
T0997_.19.0538c17: 共事業。若見衆生具諸不善遠離善根。菩薩
T0997_.19.0538c18: 便自蠲除諸惡具諸莊嚴。復令衆生具足善
T0997_.19.0538c19: 根遠離不善。是名菩薩第三十二不共事業。
T0997_.19.0538c20: 善男子是爲菩薩三十二種不共事業。若諸
T0997_.19.0538c21: 菩薩安住此業。一切善法恒自増長具足圓
T0997_.19.0538c22: 滿
T0997_.19.0538c23: 復次善男子。菩薩復有無量事業。何以故謂
T0997_.19.0538c24: 衆生無邊。衆生煩惱亦復如是無量無邊。菩
T0997_.19.0538c25: 薩隨彼一切衆生煩惱差別。亦説無邊解脱
T0997_.19.0538c26: 門故。善男子假使恒河沙數世界。滿中衆生
T0997_.19.0538c27: 所有之行。或聲聞行或縁覺行所有事業。比
T0997_.19.0538c28: 此菩薩最初所發菩提之心所有事業。百分
T0997_.19.0538c29: 不及一千分不及一。如是百千分倶胝分。百
T0997_.19.0539a01: 倶胝分千倶胝分。算分歌羅分數分喩分。優
T0997_.19.0539a02: 波尼沙陀分皆不及一。何以故二乘自爲斷
T0997_.19.0539a03: 除煩惱。菩薩事業不爲自身。普爲除斷一切
T0997_.19.0539a04: 衆生諸煩惱故。是故菩薩所有事業。比於二
T0997_.19.0539a05: 乘最爲殊勝。所得功徳無量無邊。何以故凡
T0997_.19.0539a06: 夫衆生所修事業。皆與一切顛倒相應。二乘
T0997_.19.0539a07: 所作其心狹劣。菩薩事業遠離顛倒無量無
T0997_.19.0539a08: 邊。是故菩薩所得功徳。亦復如是無量無邊。
T0997_.19.0539a09: 以是義故超過一切凡夫二乘
T0997_.19.0539a10: 爾時文殊師利菩薩。聞是法已踊躍歡喜。遍
T0997_.19.0539a11: 身怡暢心得清涼。而作是言希有世尊希有
T0997_.19.0539a12: 世尊。善能分別甚深微妙菩薩種種陀羅尼
T0997_.19.0539a13: 門大悲之門。及與不共事業之門。我聞佛説
T0997_.19.0539a14: 歡喜頂受如法奉行
T0997_.19.0539a15: 守護國界主陀羅尼經卷第三
T0997_.19.0539a16:
T0997_.19.0539a17:
T0997_.19.0539a18:
T0997_.19.0539a19:
T0997_.19.0539a20: 守護國界主陀羅尼經卷第四
T0997_.19.0539a21:  大唐罽賓國三藏般若共牟尼室利譯 
T0997_.19.0539a22: 入如來大悲不思議品第四
T0997_.19.0539a23: 爾時文殊師利童子。即從座起偏袒右肩。右
T0997_.19.0539a24: 膝著地合掌恭敬。而白佛言世尊。唯願如
T0997_.19.0539a25: 來應正等覺。爲我宣説諸佛如來於諸衆生
T0997_.19.0539a26: 大悲隨轉。世尊如來大悲爲有幾種。以何爲
T0997_.19.0539a27: 相以何爲因。以何爲縁爲何所住。善哉世尊
T0997_.19.0539a28: 唯願爲我具足宣説。及説如來一切智智現
T0997_.19.0539a29: 證事業
T0997_.19.0539b01: 爾時佛告文殊師利童子言。善哉善哉善男
T0997_.19.0539b02: 子。善能諮問如是深義。諦聽諦聽善思念之。
T0997_.19.0539b03: 吾當爲汝分別解説諸佛如來大悲海門一
T0997_.19.0539b04: 渧之相。善男子一切如來。於諸衆生所有大
T0997_.19.0539b05: 悲不生不滅。何以故如來大悲。常恒不斷無
T0997_.19.0539b06: 時不轉。已於無量阿僧祇劫。積集圓滿諸功
T0997_.19.0539b07: 徳故無去無來常恒不捨一切衆生。皆悉護
T0997_.19.0539b08: 念而攝受故。如來大悲無量無邊無有窮盡。
T0997_.19.0539b09: 甚深甚深不可思議。堅固猛利難解難入。非
T0997_.19.0539b10: 是語言所能宣説。何以故。善男子。譬如如來
T0997_.19.0539b11: 得大菩提。於諸衆生起大悲心亦復如是。云
T0997_.19.0539b12: 何如來得於菩提。善男子佛得菩提。無有根
T0997_.19.0539b13: 本無有住處。云何根本云何住處。身見爲根
T0997_.19.0539b14: 本妄想爲住處。而身見妄想及與菩提平等
T0997_.19.0539b15: 平等故。説菩提無有根本無有住處。依於此
T0997_.19.0539b16: 義佛得菩提。一切衆生不覺不知無有根本
T0997_.19.0539b17: 無有住處。爲欲令其如實覺悟。是故如來普
T0997_.19.0539b18: 縁衆生而起大悲
T0997_.19.0539b19: 復次善男子。菩提寂靜親近寂靜。言寂靜者
T0997_.19.0539b20: 即是於内。親近寂諍即是於外。何以故眼空
T0997_.19.0539b21: 我空我所亦空。性如是故名爲寂靜。耳空鼻
T0997_.19.0539b22: 空舌空身空意空我空我所亦空。性如是故
T0997_.19.0539b23: 名爲寂靜。由眼空故不行色境。是故名爲親
T0997_.19.0539b24: 近寂靜。由耳鼻舌身意空。故不行聲香味觸
T0997_.19.0539b25: 法境。是故名爲親近寂靜。如是寂靜親近寂
T0997_.19.0539b26: 靜。衆生不知欲令其知。是故如來於諸衆生
T0997_.19.0539b27: 大悲隨轉
T0997_.19.0539b28: 復次善男子。菩提本性清淨光明。何以故。心
T0997_.19.0539b29: 之實性本清淨故。云何清淨。性無合故。猶
T0997_.19.0539c01: 如虚空性清淨故。亦如虚空無有相故。亦如
T0997_.19.0539c02: 虚空性平等故。是故菩提名爲最極清淨光
T0997_.19.0539c03: 明。此淨光明童蒙凡夫不能覺知。客塵煩惱
T0997_.19.0539c04: 之所覆故。欲令衆生如實覺悟。是故如來於
T0997_.19.0539c05: 諸衆生大悲隨轉
T0997_.19.0539c06: 復次善男子菩提無取捨。何以故捨生死岸
T0997_.19.0539c07: 横截瀑流。至於彼岸名爲取捨。如來深入第
T0997_.19.0539c08: 一義諦。不見此岸不見彼岸。以一切法無彼
T0997_.19.0539c09: 此故。是故菩提無有取捨。凡夫不知無取無
T0997_.19.0539c10: 捨。欲令其知是故。如來於諸衆生大悲隨轉」
T0997_.19.0539c11: 復次善男子。菩提無相亦無觀察。云何無相。
T0997_.19.0539c12: 所謂眼識不可得故。云何名爲無有觀察。眼
T0997_.19.0539c13: 識於色無分別故。如是耳識不可得故名爲
T0997_.19.0539c14: 無相。耳識於聲不分別故名無觀察。鼻識不
T0997_.19.0539c15: 可得故名爲無相。鼻識於香不分別故名無
T0997_.19.0539c16: 觀察。舌識不可得故名爲無相。舌識於味不
T0997_.19.0539c17: 分別故名無觀察。身識不可得故名爲無相。
T0997_.19.0539c18: 身識於觸不分別故名無觀察。意識不可得
T0997_.19.0539c19: 故名爲無相。意識於法不分別故名無觀察。
T0997_.19.0539c20: 如是無相無有觀察是聖者境。出過三界故。
T0997_.19.0539c21: 非凡小之所能知。爲欲令其如實知覺。是故
T0997_.19.0539c22: 如來於諸衆生大悲隨轉
T0997_.19.0539c23: 復次善男子。菩提非過去非現在非未來故。
T0997_.19.0539c24: 三際平等斷絶三輪。云何名爲斷絶三輪。於
T0997_.19.0539c25: 彼過去心不起故。於彼未來識不行故。於此
T0997_.19.0539c26: 現在意不作故。此心意識無有住處。云何名
T0997_.19.0539c27: 爲三際平等。過去之事不可思量。未來之識
T0997_.19.0539c28: 不可宣示。現在之意不可説故。如是甚深三
T0997_.19.0539c29: 際平等三輪清淨。衆生不知。爲欲令其如實
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