INBUDS
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_.19.0534a01: 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: 聲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二
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_.19.0534c21: 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_.19.0534c27: 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_.19.0535a04: 者。悟一切法清淨道故誐字印者。入甚深法
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_.19.0535a12: 切衆生智慧體故賀字印者。摧惡進善體皆
T0997_.19.0535a18: 明翳故姹字印者。積集諸行窮盡體故波羅
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: 十億那由他出家菩薩。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。佛言此妄分別無
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
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: 聲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二
T0997_.19.0534b25:
T0997_.19.0534b26:
T0997_.19.0534b27:
T0997_.19.0534b28:
T0997_.19.0534b29:
T0997_.19.0534c01:
T0997_.19.0534c02:
T0997_.19.0534c03:
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_.19.0534c22: 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_.19.0534c28: 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 | 上 | 字印者。遠離世論無作者故 |
| T0997_.19.0535a03: | 娑 | ＊上 | 字印者。悟四眞諦皆平等故莽 | 輕呼 | 字印 |
| T0997_.19.0535a05: | 無行取故娑他 | ＊上二 合 | 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_.19.0535a08: 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 | 字 |
| T0997_.19.0535a10: | 印者。入於盡智無生智故娑 | ＊上 | 多也阿 | 四合 | 字 |
| T0997_.19.0535a11: | 印者。遠離昏沈懈怠障故枳穰 | 二合 | 字印者。一 |
| T0997_.19.0535a13: | 離故婆 | ＊上 | 字印者。慣習觀察覺悟體故者車 |
| T0997_.19.0535a14: | ＊上二 合 | 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 合 | 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_.19.0535a19: | 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 合 | 字印者。悟解一 |
| T0997_.19.0535a21: | 切蘊聚體故也娑 | ＊上二 合 | 字印者。能除老死一 |
| T0997_.19.0535a22: | 切病故室者 | 二合 | 字印者。現前覺悟未曾有 |
| T0997_.19.0535a23: | 故吒 | ＊上 | 字印者。斷生死道得涅槃故瑟姹 | 二 |
| T0997_.19.0535a24: | 合 | 字印者。悟解無邊無盡體故。善男子菩薩 |
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: 十億那由他出家菩薩。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。佛言此妄分別無
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:
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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