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_.19.0540a01: 覺悟。是故如來於諸衆生大悲隨轉
T0997_.19.0540a02: 復次善男子。菩提無身菩提無爲。云何無身。
T0997_.19.0540a03: 所謂眼識不可知故。如是耳鼻舌身意識不
T0997_.19.0540a04: 可知故。云何無爲。無生無滅亦無住故。故説
T0997_.19.0540a05: 無爲遠離三相。如無爲相有爲之相亦復如
T0997_.19.0540a06: 是。何以故一切諸法性如是故。無性之性此
T0997_.19.0540a07: 性不無。此二無二是菩提性。如是無身及無
T0997_.19.0540a08: 爲相。童蒙凡夫不覺不知。欲令知覺。是故如
T0997_.19.0540a09: 來於諸衆生大悲隨轉
T0997_.19.0540a10: 復次善男子。菩提不可壞無所證迹。云何所
T0997_.19.0540a11: 證及不可壞。所謂眞如是所證迹。由無住處
T0997_.19.0540a12: 故不可壞。法界是所證。由無種種故不可壞。
T0997_.19.0540a13: 實際是所證。由不可動故不可壞。空門是所
T0997_.19.0540a14: 證。由不可得故不可壞。無相是所證。由無分
T0997_.19.0540a15: 別故不可壞。無願是所證。由不可求故不可
T0997_.19.0540a16: 壞。無衆生是所證。由無本性故不可壞。虚空
T0997_.19.0540a17: 是所證。由不可取故不可壞。無生是所證。由
T0997_.19.0540a18: 無有滅故不可壞。無爲是所證。由無諸行故
T0997_.19.0540a19: 不可壞。菩提是所證。由於寂靜親近寂靜故
T0997_.19.0540a20: 不可壞。涅槃是所證。由本無生故不可壞。如
T0997_.19.0540a21: 是所證迹及不可壞。衆生不知。欲令覺悟。是
T0997_.19.0540a22: 故如來於諸衆生大悲隨轉
T0997_.19.0540a23: 復次善男子。菩提不可以身得。不可以心得。
T0997_.19.0540a24: 何以故身無知故心如幻故。如是正知名得
T0997_.19.0540a25: 菩提。隨順世諦説有菩提。當知菩提體不可
T0997_.19.0540a26: 得無能説者。於何不可得。若身若心若理非
T0997_.19.0540a27: 理。若無若有若實若虚皆不可得。云何不可
T0997_.19.0540a28: 説。一切諸法種種方便。無能顯説此菩提故。
T0997_.19.0540a29: 無有少分而住於法。以無住故。非是文字言
T0997_.19.0540b01: 説境界。譬如虚空無有住處不可宣説。菩提
T0997_.19.0540b02: 亦爾無住無説。如來如是如實觀察一切諸
T0997_.19.0540b03: 法皆不可説。何以故一切法中無有語言。諸
T0997_.19.0540b04: 語言中亦無法故。如此妙法一切衆生不覺
T0997_.19.0540b05: 不知。欲令覺知。是故如來於諸衆生大悲隨
T0997_.19.0540b06: 轉
T0997_.19.0540b07: 復次善男子。菩提不可取無有依處。云何不
T0997_.19.0540b08: 可取云何無依處。如來如實知見法故。所謂
T0997_.19.0540b09: 眼不可得故不可取。色不可得故無依處。耳
T0997_.19.0540b10: 不可得故不可取。聲不可得故無依處。鼻不
T0997_.19.0540b11: 可得故不可取。香不可得故無依處。舌不可
T0997_.19.0540b12: 得故不可取。味不可得故無依處。身不可得
T0997_.19.0540b13: 故不可取。觸不可得故無依處。意不可得故
T0997_.19.0540b14: 不可取。法不可得故無依處。如來如是無取
T0997_.19.0540b15: 無依。故於菩提現正等覺。由眼無取色無依
T0997_.19.0540b16: 處故識無所依。由耳無取聲無依處故識無
T0997_.19.0540b17: 所依。由鼻無取香無依處故識無所依。由舌
T0997_.19.0540b18: 無取味無依處故識無所依。由身無取觸無
T0997_.19.0540b19: 依處故識無所依。由意無取法無依處故識
T0997_.19.0540b20: 無所依。由無所依故識無住處。一切衆生虚
T0997_.19.0540b21: 妄横執識有住處。云何衆生識心住處。此有
T0997_.19.0540b22: 四種。所謂色蘊受想行蘊。即是衆生識之住
T0997_.19.0540b23: 處。如來了知衆生住處即無住處窮無住際。
T0997_.19.0540b24: 一切衆生不覺不知。欲令覺知。是故如來於
T0997_.19.0540b25: 諸衆生大悲隨轉
T0997_.19.0540b26: 復次善男子。言菩提者名體性空。由體空故
T0997_.19.0540b27: 則菩提空。由體空故一切法空。如來如是如
T0997_.19.0540b28: 其體空。於一切法現正等覺。以是義故不以
T0997_.19.0540b29: 空覺而覺於空。此即名一三菩提智。謂若空
T0997_.19.0540c01: 若菩提少分無二。空與菩提不可分別。與一
T0997_.19.0540c02: 切法亦復如是無二無二相。審諦觀察一切
T0997_.19.0540c03: 諸法無名無相。無有能行亦無所行無所趣
T0997_.19.0540c04: 向。無言無説無執無取。是名爲空。第一義中
T0997_.19.0540c05: 空亦叵得但有言説。如説虚空但有空言空
T0997_.19.0540c06: 非言境。如是説空名不可説。是名爲入一切
T0997_.19.0540c07: 法門。謂一切法無有名字。於無名中強以名
T0997_.19.0540c08: 説。如是名字於一切法無有住處。何以故依
T0997_.19.0540c09: 一切相假立其名。相本性空名依何立。如來
T0997_.19.0540c10: 如是以如實智知一切法。此云何知。知從本
T0997_.19.0540c11: 來不生不出不起不滅。無障無礙無相無爲。
T0997_.19.0540c12: 離心意識無有名字無有音聲。如是知見而
T0997_.19.0540c13: 得解脱。如是解脱不縛不解。何以故性平等
T0997_.19.0540c14: 故。而諸凡夫不覺不知。欲令於彼如實知覺。
T0997_.19.0540c15: 是故如來於諸衆生大悲隨轉
T0997_.19.0540c16: 復次善男子。菩提虚空平等平等。而其虚空
T0997_.19.0540c17: 無等無不等。菩提亦爾無等不等。何以故諸
T0997_.19.0540c18: 法如實無生無滅故。一切法無等不等。如來
T0997_.19.0540c19: 如是如實知見無等不等。故於諸法現等正
T0997_.19.0540c20: 覺。是故於中無有少法説等不等。於一切法
T0997_.19.0540c21: 如實而知。當云何知。知一切法無有根本無
T0997_.19.0540c22: 生無滅。一切諸法本無今有已有還無。彼無
T0997_.19.0540c23: 生者亦無滅者。如是生滅從因縁生從因縁
T0997_.19.0540c24: 轉。此中無有少法可轉。如來爲斷生死長遠
T0997_.19.0540c25: 危險道故。故説如是如實之法。一切衆生不
T0997_.19.0540c26: 覺不知斷生死道。亦復不知法性平等及不
T0997_.19.0540c27: 平等。欲令於彼如實知覺。是故如來於諸衆
T0997_.19.0540c28: 生大悲隨轉
T0997_.19.0540c29: 復次善男子。菩提所證即是如如。如菩提如
T0997_.19.0541a01: 色亦如是。於第一義不即不離。如菩提如。於
T0997_.19.0541a02: 受想行識如亦不即不離。如菩提如於地界
T0997_.19.0541a03: 如水火風界如亦不即不離。如菩提如。於眼
T0997_.19.0541a04: 界色界眼識界如亦不即不離。如菩提如。於
T0997_.19.0541a05: 耳界聲界耳識界如。乃至意界法界意識界
T0997_.19.0541a06: 如亦不即不離。如是諸蘊及界處等。一切諸
T0997_.19.0541a07: 法不離於如。如來稱如知一切法。是故現前
T0997_.19.0541a08: 成等正覺。稱於性相等正覺故。如現在如過
T0997_.19.0541a09: 去未來亦復如是。前際不生後際未至中際
T0997_.19.0541a10: 寂靜。如是平等即是菩提眞實所證。如是所
T0997_.19.0541a11: 證一法不異一切法。一切法不異一法。以如
T0997_.19.0541a12: 實中若一若二若復多法倶不可得。如是所
T0997_.19.0541a13: 證凡夫衆生不覺不知。我當令覺。是故如來
T0997_.19.0541a14: 於諸衆生大悲隨轉
T0997_.19.0541a15: 復次善男子。菩提無相善入諸相。云何爲相
T0997_.19.0541a16: 云何無相。此中相者謂始修起一切善法。言
T0997_.19.0541a17: 無相者謂一切法皆不可得。又復相者是無
T0997_.19.0541a18: 住心所住之處。言無相者即是無相三昧解
T0997_.19.0541a19: 脱。又復相者心心所法。稱量觀察一切諸法。
T0997_.19.0541a20: 言無相者過於稱量隨識作業。又復相者於
T0997_.19.0541a21: 有爲法審細觀察。言無相者於無爲法現證
T0997_.19.0541a22: 相應。如是甚深相無相門。凡夫不覺我當令
T0997_.19.0541a23: 覺。是故如來於諸衆生大悲隨轉
T0997_.19.0541a24: 復次善男子。菩提無漏無煩惱蘊。此中云何
T0997_.19.0541a25: 爲漏無漏。漏有四種謂欲漏有漏無明漏見
T0997_.19.0541a26: 漏。於此四漏皆悉遠離故名無漏。云何名爲
T0997_.19.0541a27: 無煩惱蘊。遠離四種煩惱蘊故。所謂遠離欲
T0997_.19.0541a28: 蘊遠離邪見蘊。遠離我見蘊遠離戒禁取蘊。
T0997_.19.0541a29: 此四煩惱皆爲無明黒暗所覆。盲無智眼。欲
T0997_.19.0541b01: 貪渇愛使令乾燋。積集建立故名爲蘊。如來
T0997_.19.0541b02: 知此我見等惑無有根本本來清淨。亦隨順
T0997_.19.0541b03: 知衆生清淨。若我清淨若衆生清淨無二無
T0997_.19.0541b04: 二相。此無二相即無生義。此無生義即無滅
T0997_.19.0541b05: 義。於此無生無滅之中。心意識等皆悉不轉。
T0997_.19.0541b06: 此心意識不轉之處分別不生。若有分別即
T0997_.19.0541b07: 生死法生。若無分別即解脱法生。若解脱法
T0997_.19.0541b08: 生即無明不起。若無明不起即十二有支不
T0997_.19.0541b09: 生。若十二有支不生。即是無生。若無生者即
T0997_.19.0541b10: 是解脱。若解脱者即是了義。了義即是第一
T0997_.19.0541b11: 義諦。云何名爲第一義諦。所謂無我。若無我
T0997_.19.0541b12: 者即不可説。若不可説即是因縁和合之義。
T0997_.19.0541b13: 如是因縁和合之義即一切法義。一切法義
T0997_.19.0541b14: 即如來義。以是義故。若見因縁和合之法即
T0997_.19.0541b15: 見諸法。若見諸法即見如來。如是眞見第一
T0997_.19.0541b16: 義中。審諦觀察不見少分。云何少分所謂觀
T0997_.19.0541b17: 察。隨觀察心見其眞實名眞實見。如是而知
T0997_.19.0541b18: 諸法平等。是故如來現等正覺。此之無漏無
T0997_.19.0541b19: 煩惱蘊。凡夫衆生不覺不知。我當令覺。是故
T0997_.19.0541b20: 如來於諸衆生大悲隨轉
T0997_.19.0541b21: 復次善男子。菩提清淨無垢無有處所。此中
T0997_.19.0541b22: 何法名爲清淨。云何無垢云何復名無有處
T0997_.19.0541b23: 所。所謂空即清淨。無相即是無垢。無願即無
T0997_.19.0541b24: 處所。無生即是清淨。無行即是無垢。無起即
T0997_.19.0541b25: 無處所。諸法本性即是清淨。窮究清淨即是
T0997_.19.0541b26: 無垢。本性光明即無處所。體不可説即是清
T0997_.19.0541b27: 淨。體無分別即是無垢。離言寂默即無處所。
T0997_.19.0541b28: 眞諦清淨法性無垢眞實之際即無處所。知
T0997_.19.0541b29: 蘊清淨知界本性即是無垢。知入遠離即無
T0997_.19.0541c01: 處所。知於過去盡智清淨知於未來無生之
T0997_.19.0541c02: 智即是無垢。知於現在法界住處即無處所。
T0997_.19.0541c03: 有如是等清淨無垢無處所義。皆悉入於一
T0997_.19.0541c04: 所證中。言所證者即是寂靜。寂靜者即是寂
T0997_.19.0541c05: 滅。寂滅者即是親證。親證者即是無相。無相
T0997_.19.0541c06: 者即勝義諦。勝義諦者即虚空相。如虚空相
T0997_.19.0541c07: 則菩提相亦復如是。如菩提相一切法相亦
T0997_.19.0541c08: 復如是。如一切法一切衆生亦復如是。如諸
T0997_.19.0541c09: 衆生一切佛刹亦復如是。如一切刹大般涅
T0997_.19.0541c10: 槃亦復如是。是故我説一切諸法即涅槃相。
T0997_.19.0541c11: 此爲究竟實際之相無對之相。無始清淨本
T0997_.19.0541c12: 來無垢。從本已來無有處所。如來如是於如
T0997_.19.0541c13: 是等種種色相見無色相。故於諸法現等正
T0997_.19.0541c14: 覺。等正覺已遍觀十方。見諸衆生住不清淨。
T0997_.19.0541c15: 起於垢穢執著處所。便於衆生普皆發起遊
T0997_.19.0541c16: 戲大悲。以善方便欲轉法輪。而念梵王未來
T0997_.19.0541c17: 誠請
T0997_.19.0541c18: 爾時尸葉大梵天王知佛所念。與梵眷屬
T0997_.19.0541c19: 八十億天。前後圍繞。於梵宮沒現如來前。
T0997_.19.0541c20: 頂禮佛足而白佛言。＊唯願世尊轉於法輪。
T0997_.19.0541c21: ＊唯願善逝轉於法輪。即説偈言
T0997_.19.0541c22: 如來所證最寂靜 清淨無垢妙光明
T0997_.19.0541c23: 不可宣説無名言 佛淨智慧方窮究
T0997_.19.0541c24: 爲此經於多億劫 難行苦行靡不經
T0997_.19.0541c25: 無始癡愛我隨眠 顛倒衆生令覺悟
T0997_.19.0541c26: 此會衆生多善利 昔於佛所已修因
T0997_.19.0541c27: ＊唯願廣開甘露門 轉最勝輪利含識
T0997_.19.0541c28: 彼當覺悟最上法 摧破魔軍無有餘
T0997_.19.0541c29: 引導邪徑諸衆生 令住如來眞正道
T0997_.19.0542a01: 如來大悲爲最上 爲利一切不思議
T0997_.19.0542a02: 我今勸請天人師 轉於最上微妙法
T0997_.19.0542a03: 如拘留孫佛所轉 亦如拘那含牟尼
T0997_.19.0542a04: 迦葉善逝轉法輪 今請世尊如是轉
T0997_.19.0542a05: 譬如大雲降甘雨 藥草卉木皆發生
T0997_.19.0542a06: 願佛興大慈悲雲 遍降難思妙法雨
T0997_.19.0542a07: 如來初生師子吼 誓普解脱諸有情
T0997_.19.0542a08: 願澍法水應其時 以滿人天深渇仰
T0997_.19.0542a09: 善男子尸＊葉梵王説偈請已。我於爾時受梵
T0997_.19.0542a10: 王請。不捨如來遊戲大悲。於波羅奈城仙人
T0997_.19.0542a11: 墮處施鹿林中。最初轉於無上法輪。若沙門
T0997_.19.0542a12: 若婆羅門若天魔梵一切世間所不能轉。轉
T0997_.19.0542a13: 法輪時其無常聲。普聞三千大千世界。時阿
T0997_.19.0542a14: 若憍陳如最初聞法悟解得果。我於爾時而
T0997_.19.0542a15: 説偈言
T0997_.19.0542a16: 不可説甚深 勝義無文字
T0997_.19.0542a17: 我説非無果 陳如初悟解
T0997_.19.0542a18: 善男子我轉法輪時。復有無量無數衆生。皆
T0997_.19.0542a19: 於如來遊戲大悲而得調伏。復有無量無數
T0997_.19.0542a20: 衆生發菩提心。是故如來於諸衆生大悲常
T0997_.19.0542a21: 轉
T0997_.19.0542a22: 善男子是爲如來具足圓滿十六大悲。常住
T0997_.19.0542a23: 其中不假功用任運恒轉。爲一衆生經恒沙
T0997_.19.0542a24: 劫。於大地獄具受衆苦。而此衆生或有調伏
T0997_.19.0542a25: 或未調伏。要令調伏置於如來正法之中。如
T0997_.19.0542a26: 爲一衆生爲一切衆生悉亦如是。如是經於
T0997_.19.0542a27: 無量劫中。受地獄苦無有疲厭。大悲之心亦
T0997_.19.0542a28: 無減少。是故如來於諸衆生。大悲深重不可
T0997_.19.0542a29: 思議。二乘之悲如割皮膚。菩薩悲心如割脂
T0997_.19.0542b01: 肉。如來大悲深徹骨髓。又復隨順佛智是聲
T0997_.19.0542b02: 聞悲。勸諸衆生發菩提心是菩薩悲。授當佛
T0997_.19.0542b03: 記是如來悲。因慈心起是聲聞悲。因化衆生
T0997_.19.0542b04: 是菩薩悲。因於究竟成熟衆生是佛大悲。求
T0997_.19.0542b05: 斷生死是聲聞悲。運度衆生至於彼岸是菩
T0997_.19.0542b06: 薩悲。普能度脱一切生死一切煩惱至於彼
T0997_.19.0542b07: 岸是佛大悲。是故當知如來大悲最爲尊勝。
T0997_.19.0542b08: 爲欲調伏諸衆生故。或經一劫或復百劫。或
T0997_.19.0542b09: 百千劫久住於世。不入究竟無餘涅槃
T0997_.19.0542b10: 善男子乃往久遠過阿僧祇劫。爾時有佛出
T0997_.19.0542b11: 現於世。名栴檀舍多陀阿伽度阿羅訶三藐
T0997_.19.0542b12: 三佛陀。世界名有香。劫名最勝香。佛壽十
T0997_.19.0542b13: 六八萬四千歳。聲聞弟子其數十六八萬四
T0997_.19.0542b14: 千之所集會。彼如來身諸毛孔中恒流妙香。
T0997_.19.0542b15: 遍滿三千大千世界。一切普熏無諸穢惡。垣
T0997_.19.0542b16: 墻舍宅樹木山河。種種色相無不皆香。故此
T0997_.19.0542b17: 世界名爲有香。其中衆生遇斯香者。三業清
T0997_.19.0542b18: 淨具足衆善。捨家修道深入四禪。此世界中
T0997_.19.0542b19: 一萬如來相續出現。皆同一號名栴檀舍。是
T0997_.19.0542b20: 故此劫名最勝香。栴檀舍如來作佛事已涅
T0997_.19.0542b21: 槃時至。復以出過一切人天淨妙天眼。遍觀
T0997_.19.0542b22: 衆生何等衆生餘佛調伏。何等衆生我當調
T0997_.19.0542b23: 伏。乃見非想非非想天有一衆生。過去世中
T0997_.19.0542b24: 曾種善根。樂聞大乘心得清淨我應調伏。而
T0997_.19.0542b25: 此衆生尚經八萬四千劫住彼天中。過是已
T0997_.19.0542b26: 後方從天下。生於人間未知五欲。聞讃大乘
T0997_.19.0542b27: 便發阿耨多羅三藐三菩提心。於大菩提永
T0997_.19.0542b28: 不退轉。爾時栴檀舍如來。方便大悲遍觀察
T0997_.19.0542b29: 已告諸比丘。我於今夜當入涅槃。便入大悲
T0997_.19.0542c01: 憐愍三昧。入三昧已示現涅槃。佛滅度後分
T0997_.19.0542c02: 布舍利。十方人天恭敬供養。正法住世八萬
T0997_.19.0542c03: 四千歳。利益安樂無量衆生。純以正法一味
T0997_.19.0542c04: 化人。無復像法流行於世。彼佛世尊雖示涅
T0997_.19.0542c05: 槃。以其大悲憐愍三昧神通力持。復住於世
T0997_.19.0542c06: 八萬四千劫。隱相好身世無能覩。過於八萬
T0997_.19.0542c07: 四千劫已。彼一衆生住非想者。方生人中大
T0997_.19.0542c08: 豪貴家。年始八歳。時彼如來從三昧起至童
T0997_.19.0542c09: 子家。現相好身住童子前。唯此童子及萬二
T0997_.19.0542c10: 千天子。應調伏者得見如來餘無能覩。時彼
T0997_.19.0542c11: 如來先爲童子發起大乘。復爲演説五欲過
T0997_.19.0542c12: 患。而告之言善男子。五欲過惡甚可怖畏。譬
T0997_.19.0542c13: 如高大五聚毒蛇。隨一毒蛇即便害人。況於
T0997_.19.0542c14: 五聚。亦如積集五聚毒藥。若嘗少分便能害
T0997_.19.0542c15: 人。況食五聚。是故汝應勿生貪著。爾時童子
T0997_.19.0542c16: 聞是語已。觀其舍宅資生之具。若男若女一
T0997_.19.0542c17: 切所有。皆如毒蛇深生厭離。便於阿耨多羅
T0997_.19.0542c18: 三藐三菩提。發深重心得不退轉。佛知童子
T0997_.19.0542c19: 身心澄淨具足衆善。便與授記告諸天子言。
T0997_.19.0542c20: 今此童子過七十二阿僧祇劫。當得阿耨多羅
T0997_.19.0542c21: 三藐三菩提。名最勝寶如來應正等覺出現
T0997_.19.0542c22: 於世。佛授記時餘人不聞。唯此童子及萬二
T0997_.19.0542c23: 千天子。堪住法器皆悉得聞。時諸天子皆發
T0997_.19.0542c24: 阿耨多羅三藐三菩提心。作是願言彼最勝
T0997_.19.0542c25: 寶如來若成佛時。我等當生彼佛國土。時栴
T0997_.19.0542c26: 檀舍如來告諸天子當得往生。彼最勝寶如
T0997_.19.0542c27: 來皆當與汝授阿耨多羅三藐三菩提記。爾
T0997_.19.0542c28: 時栴檀舍如來。與彼菩薩授記別已。然後
T0997_.19.0542c29: 究竟入於涅槃。一切人天供養舍利。善男子
T0997_.19.0543a01: 以是義故。一切如來大悲深重具足圓滿。非
T0997_.19.0543a02: 諸聲聞縁覺境界。善男子如是法門。能令汝
T0997_.19.0543a03: 等佛種不斷。若有衆生聞此法門。受持讀誦
T0997_.19.0543a04: 書寫解説。乃至一字一句一偈所得善根。未
T0997_.19.0543a05: 入涅槃相續不斷。何以故因不斷故。如來於
T0997_.19.0543a06: 此衆會之中。説是大悲深法門時。有一恒河
T0997_.19.0543a07: 沙數衆生。發阿耨多羅三藐三菩提心。二恒
T0997_.19.0543a08: 河沙菩薩得隨順忍。三恒河沙菩薩得於如
T0997_.19.0543a09: 來十六大悲。及一切佛灌頂法忍。爾時一切
T0997_.19.0543a10: 大衆聞此法門。踊躍歡喜清涼悦澤傾竭身
T0997_.19.0543a11: 心。合掌向佛而白佛言。善哉如來善哉善逝
T0997_.19.0543a12: 快説斯義。即以人天種種供具以申供養。或
T0997_.19.0543a13: 以種種妙寶瓔珞。或以種種上妙衣服。或以
T0997_.19.0543a14: 種種珍膳飮食。或以法服幢幡傘蓋。持如是
T0997_.19.0543a15: 等種種供具。恭敬尊重供養於佛
T0997_.19.0543a16: 守護國界主陀羅尼經卷第四
T0997_.19.0543a17:
T0997_.19.0543a18:
T0997_.19.0543a19:
T0997_.19.0543a20:守護國界主陀羅尼經卷第五
T0997_.19.0543a21: ＊罽賓國三藏沙門般若共牟尼室利譯
T0997_.19.0543a22: 入如來不思議甚深事業品第五之一
T0997_.19.0543a23: 爾時世尊復告文殊師利童子言。善男子當
T0997_.19.0543a24: 云何知如來應正等覺現證事業。善男子如
T0997_.19.0543a25: 來有三十二種正覺事業。何等名爲三十二
T0997_.19.0543a26: 種。善男子如來於處非處如實而知。善男子
T0997_.19.0543a27: 云何爲處云何非處。言非處者謂諸衆生無
T0997_.19.0543a28: 有方便。身口意業造不善行。若得可意愛樂
T0997_.19.0543a29: 隨心。遂求果者無有是處。所言處者若諸衆
T0997_.19.0543b01: 生具有方便。身口意業造諸善行。獲得可意
T0997_.19.0543b02: 愛樂隨心。遂求果者斯有是處
T0997_.19.0543b03: 復次善男子言非處者。若諸衆生無有方便。
T0997_.19.0543b04: 心懷慳吝得大富貴。破於淨戒得人天身。常
T0997_.19.0543b05: 有瞋恚獲端正報。身心懈怠得於智慧。散
T0997_.19.0543b06: 亂之人能得解脱。惡慧衆生能斷習氣諸煩
T0997_.19.0543b07: 惱者無有是處。若諸衆生具有方便。修行布
T0997_.19.0543b08: 施得大富貴。護持淨戒得生人天。常修忍辱
T0997_.19.0543b09: 得端正報。勤行精進獲得智慧。心不散亂得
T0997_.19.0543b10: 正解脱。善修智慧能斷習氣諸煩惱者斯有
T0997_.19.0543b11: 是處
T0997_.19.0543b12: 復次作五逆罪得心安樂無有是處。淨持禁
T0997_.19.0543b13: 戒得心安樂斯有是處
T0997_.19.0543b14: 復次若有衆生。執著有見得順忍者無有是
T0997_.19.0543b15: 處。愛樂修空得隨順忍斯有是處
T0997_.19.0543b16: 復次若諸衆生。多住悔心得心安樂無有是
T0997_.19.0543b17: 處。若心無悔得心安樂斯有是處
T0997_.19.0543b18: 復次若令女人得轉輪王王四天下。或得帝
T0997_.19.0543b19: 釋大梵天王成佛出現無有是處。若捨女人
T0997_.19.0543b20: 得男子身。作轉輪王王四天下。或作帝釋大
T0997_.19.0543b21: 梵天王。及成佛者斯有是處
T0997_.19.0543b22: 復次若轉輪王非法治化無有是處。若轉輪
T0997_.19.0543b23: 王正法治化斯有是處
T0997_.19.0543b24: 復次若諸帝王貪猥驕奢能理國政無有是
T0997_.19.0543b25: 處。若諸帝王無貪簡易能理國政斯有是處。
T0997_.19.0543b26: 若諸人王執斷常見令國政理無有是處。若
T0997_.19.0543b27: 諸人王明信因果國政乃理斯有是處。若諸
T0997_.19.0543b28: 人王心不均平。能治國政無有是處。若諸人
T0997_.19.0543b29: 王無私平等。能治國政斯有是處
T0997_.19.0543c01: 復次北拘盧洲捨報身後。墮三惡道無有是
T0997_.19.0543c02: 處。若言北洲死後生天斯有是處
T0997_.19.0543c03: 復次若行殺害而得長壽。乃至邪見受行邪
T0997_.19.0543c04: 法。得聖道者無有是處。若不殺生得壽命長。
T0997_.19.0543c05: 乃至正見受行正法。得聖道者斯有是處
T0997_.19.0543c06: 復次阿羅漢向不定得果無有是處。若羅漢
T0997_.19.0543c07: 向定得果者斯有是處
T0997_.19.0543c08: 復次須陀洹人受第八生無有是處。若須陀
T0997_.19.0543c09: 洹無第八生斯有是處
T0997_.19.0543c10: 復次若斯陀含受第三生無有是處。若斯陀
T0997_.19.0543c11: 含無第三生。一生人天能盡苦際斯有是處」
T0997_.19.0543c12: 復次若阿那含還生欲界無有是處。若阿那
T0997_.19.0543c13: 含不生欲界。能盡苦際得涅槃者斯有是處」
T0997_.19.0543c14: 復次若阿羅漢受生死身無有是處。若阿羅
T0997_.19.0543c15: 漢不受生死入涅槃者斯有是處
T0997_.19.0543c16: 復次若有人言除佛大師。更有聖人超過佛
T0997_.19.0543c17: 者無有是處。若言唯佛是天人師。更無過者
T0997_.19.0543c18: 斯有是處
T0997_.19.0543c19: 復次若有人言得無生忍有退轉者無有是
T0997_.19.0543c20: 處。若得無生不退轉者斯有是處
T0997_.19.0543c21: 復次若有人言坐菩提場。不成正覺無有是
T0997_.19.0543c22: 處。若坐道場決成正覺斯有是處
T0997_.19.0543c23: 復次若有人言諸佛猶有煩惱習氣無有是
T0997_.19.0543c24: 處。若言諸佛無煩惱習斯有是處
T0997_.19.0543c25: 復次若有人言一切如來智有障礙無有是
T0997_.19.0543c26: 處。若言如來智無障礙斯有是處
T0997_.19.0543c27: 復次若有人言如來頂相。有能見者無有是
T0997_.19.0543c28: 處。若言如來無能見頂斯有是處
T0997_.19.0543c29: 復次若有人言佛不加威。能知如來心之所
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
T0997_.19.0540a01: 覺悟。是故如來於諸衆生大悲隨轉
T0997_.19.0540a02: 復次善男子。菩提無身菩提無爲。云何無身。
T0997_.19.0540a03: 所謂眼識不可知故。如是耳鼻舌身意識不
T0997_.19.0540a04: 可知故。云何無爲。無生無滅亦無住故。故説
T0997_.19.0540a05: 無爲遠離三相。如無爲相有爲之相亦復如
T0997_.19.0540a06: 是。何以故一切諸法性如是故。無性之性此
T0997_.19.0540a07: 性不無。此二無二是菩提性。如是無身及無
T0997_.19.0540a08: 爲相。童蒙凡夫不覺不知。欲令知覺。是故如
T0997_.19.0540a09: 來於諸衆生大悲隨轉
T0997_.19.0540a10: 復次善男子。菩提不可壞無所證迹。云何所
T0997_.19.0540a11: 證及不可壞。所謂眞如是所證迹。由無住處
T0997_.19.0540a12: 故不可壞。法界是所證。由無種種故不可壞。
T0997_.19.0540a13: 實際是所證。由不可動故不可壞。空門是所
T0997_.19.0540a14: 證。由不可得故不可壞。無相是所證。由無分
T0997_.19.0540a15: 別故不可壞。無願是所證。由不可求故不可
T0997_.19.0540a16: 壞。無衆生是所證。由無本性故不可壞。虚空
T0997_.19.0540a17: 是所證。由不可取故不可壞。無生是所證。由
T0997_.19.0540a18: 無有滅故不可壞。無爲是所證。由無諸行故
T0997_.19.0540a19: 不可壞。菩提是所證。由於寂靜親近寂靜故
T0997_.19.0540a20: 不可壞。涅槃是所證。由本無生故不可壞。如
T0997_.19.0540a21: 是所證迹及不可壞。衆生不知。欲令覺悟。是
T0997_.19.0540a22: 故如來於諸衆生大悲隨轉
T0997_.19.0540a23: 復次善男子。菩提不可以身得。不可以心得。
T0997_.19.0540a24: 何以故身無知故心如幻故。如是正知名得
T0997_.19.0540a25: 菩提。隨順世諦説有菩提。當知菩提體不可
T0997_.19.0540a26: 得無能説者。於何不可得。若身若心若理非
T0997_.19.0540a27: 理。若無若有若實若虚皆不可得。云何不可
T0997_.19.0540a28: 説。一切諸法種種方便。無能顯説此菩提故。
T0997_.19.0540a29: 無有少分而住於法。以無住故。非是文字言
T0997_.19.0540b01: 説境界。譬如虚空無有住處不可宣説。菩提
T0997_.19.0540b02: 亦爾無住無説。如來如是如實觀察一切諸
T0997_.19.0540b03: 法皆不可説。何以故一切法中無有語言。諸
T0997_.19.0540b04: 語言中亦無法故。如此妙法一切衆生不覺
T0997_.19.0540b05: 不知。欲令覺知。是故如來於諸衆生大悲隨
T0997_.19.0540b06: 轉
T0997_.19.0540b07: 復次善男子。菩提不可取無有依處。云何不
T0997_.19.0540b08: 可取云何無依處。如來如實知見法故。所謂
T0997_.19.0540b09: 眼不可得故不可取。色不可得故無依處。耳
T0997_.19.0540b10: 不可得故不可取。聲不可得故無依處。鼻不
T0997_.19.0540b11: 可得故不可取。香不可得故無依處。舌不可
T0997_.19.0540b12: 得故不可取。味不可得故無依處。身不可得
T0997_.19.0540b13: 故不可取。觸不可得故無依處。意不可得故
T0997_.19.0540b14: 不可取。法不可得故無依處。如來如是無取
T0997_.19.0540b15: 無依。故於菩提現正等覺。由眼無取色無依
T0997_.19.0540b16: 處故識無所依。由耳無取聲無依處故識無
T0997_.19.0540b17: 所依。由鼻無取香無依處故識無所依。由舌
T0997_.19.0540b18: 無取味無依處故識無所依。由身無取觸無
T0997_.19.0540b19: 依處故識無所依。由意無取法無依處故識
T0997_.19.0540b20: 無所依。由無所依故識無住處。一切衆生虚
T0997_.19.0540b21: 妄横執識有住處。云何衆生識心住處。此有
T0997_.19.0540b22: 四種。所謂色蘊受想行蘊。即是衆生識之住
T0997_.19.0540b23: 處。如來了知衆生住處即無住處窮無住際。
T0997_.19.0540b24: 一切衆生不覺不知。欲令覺知。是故如來於
T0997_.19.0540b25: 諸衆生大悲隨轉
T0997_.19.0540b26: 復次善男子。言菩提者名體性空。由體空故
T0997_.19.0540b27: 則菩提空。由體空故一切法空。如來如是如
T0997_.19.0540b28: 其體空。於一切法現正等覺。以是義故不以
T0997_.19.0540b29: 空覺而覺於空。此即名一三菩提智。謂若空
T0997_.19.0540c01: 若菩提少分無二。空與菩提不可分別。與一
T0997_.19.0540c02: 切法亦復如是無二無二相。審諦觀察一切
T0997_.19.0540c03: 諸法無名無相。無有能行亦無所行無所趣
T0997_.19.0540c04: 向。無言無説無執無取。是名爲空。第一義中
T0997_.19.0540c05: 空亦叵得但有言説。如説虚空但有空言空
T0997_.19.0540c06: 非言境。如是説空名不可説。是名爲入一切
T0997_.19.0540c07: 法門。謂一切法無有名字。於無名中強以名
T0997_.19.0540c08: 説。如是名字於一切法無有住處。何以故依
T0997_.19.0540c09: 一切相假立其名。相本性空名依何立。如來
T0997_.19.0540c10: 如是以如實智知一切法。此云何知。知從本
T0997_.19.0540c11: 來不生不出不起不滅。無障無礙無相無爲。
T0997_.19.0540c12: 離心意識無有名字無有音聲。如是知見而
T0997_.19.0540c13: 得解脱。如是解脱不縛不解。何以故性平等
T0997_.19.0540c14: 故。而諸凡夫不覺不知。欲令於彼如實知覺。
T0997_.19.0540c15: 是故如來於諸衆生大悲隨轉
T0997_.19.0540c16: 復次善男子。菩提虚空平等平等。而其虚空
T0997_.19.0540c17: 無等無不等。菩提亦爾無等不等。何以故諸
T0997_.19.0540c18: 法如實無生無滅故。一切法無等不等。如來
T0997_.19.0540c19: 如是如實知見無等不等。故於諸法現等正
T0997_.19.0540c20: 覺。是故於中無有少法説等不等。於一切法
T0997_.19.0540c21: 如實而知。當云何知。知一切法無有根本無
T0997_.19.0540c22: 生無滅。一切諸法本無今有已有還無。彼無
T0997_.19.0540c23: 生者亦無滅者。如是生滅從因縁生從因縁
T0997_.19.0540c24: 轉。此中無有少法可轉。如來爲斷生死長遠
T0997_.19.0540c25: 危險道故。故説如是如實之法。一切衆生不
T0997_.19.0540c26: 覺不知斷生死道。亦復不知法性平等及不
T0997_.19.0540c27: 平等。欲令於彼如實知覺。是故如來於諸衆
T0997_.19.0540c28: 生大悲隨轉
T0997_.19.0540c29: 復次善男子。菩提所證即是如如。如菩提如
T0997_.19.0541a01: 色亦如是。於第一義不即不離。如菩提如。於
T0997_.19.0541a02: 受想行識如亦不即不離。如菩提如於地界
T0997_.19.0541a03: 如水火風界如亦不即不離。如菩提如。於眼
T0997_.19.0541a04: 界色界眼識界如亦不即不離。如菩提如。於
T0997_.19.0541a05: 耳界聲界耳識界如。乃至意界法界意識界
T0997_.19.0541a06: 如亦不即不離。如是諸蘊及界處等。一切諸
T0997_.19.0541a07: 法不離於如。如來稱如知一切法。是故現前
T0997_.19.0541a08: 成等正覺。稱於性相等正覺故。如現在如過
T0997_.19.0541a09: 去未來亦復如是。前際不生後際未至中際
T0997_.19.0541a10: 寂靜。如是平等即是菩提眞實所證。如是所
T0997_.19.0541a11: 證一法不異一切法。一切法不異一法。以如
T0997_.19.0541a12: 實中若一若二若復多法倶不可得。如是所
T0997_.19.0541a13: 證凡夫衆生不覺不知。我當令覺。是故如來
T0997_.19.0541a14: 於諸衆生大悲隨轉
T0997_.19.0541a15: 復次善男子。菩提無相善入諸相。云何爲相
T0997_.19.0541a16: 云何無相。此中相者謂始修起一切善法。言
T0997_.19.0541a17: 無相者謂一切法皆不可得。又復相者是無
T0997_.19.0541a18: 住心所住之處。言無相者即是無相三昧解
T0997_.19.0541a19: 脱。又復相者心心所法。稱量觀察一切諸法。
T0997_.19.0541a20: 言無相者過於稱量隨識作業。又復相者於
T0997_.19.0541a21: 有爲法審細觀察。言無相者於無爲法現證
T0997_.19.0541a22: 相應。如是甚深相無相門。凡夫不覺我當令
T0997_.19.0541a23: 覺。是故如來於諸衆生大悲隨轉
T0997_.19.0541a24: 復次善男子。菩提無漏無煩惱蘊。此中云何
T0997_.19.0541a25: 爲漏無漏。漏有四種謂欲漏有漏無明漏見
T0997_.19.0541a26: 漏。於此四漏皆悉遠離故名無漏。云何名爲
T0997_.19.0541a27: 無煩惱蘊。遠離四種煩惱蘊故。所謂遠離欲
T0997_.19.0541a28: 蘊遠離邪見蘊。遠離我見蘊遠離戒禁取蘊。
T0997_.19.0541a29: 此四煩惱皆爲無明黒暗所覆。盲無智眼。欲
T0997_.19.0541b01: 貪渇愛使令乾燋。積集建立故名爲蘊。如來
T0997_.19.0541b02: 知此我見等惑無有根本本來清淨。亦隨順
T0997_.19.0541b03: 知衆生清淨。若我清淨若衆生清淨無二無
T0997_.19.0541b04: 二相。此無二相即無生義。此無生義即無滅
T0997_.19.0541b05: 義。於此無生無滅之中。心意識等皆悉不轉。
T0997_.19.0541b06: 此心意識不轉之處分別不生。若有分別即
T0997_.19.0541b07: 生死法生。若無分別即解脱法生。若解脱法
T0997_.19.0541b08: 生即無明不起。若無明不起即十二有支不
T0997_.19.0541b09: 生。若十二有支不生。即是無生。若無生者即
T0997_.19.0541b10: 是解脱。若解脱者即是了義。了義即是第一
T0997_.19.0541b11: 義諦。云何名爲第一義諦。所謂無我。若無我
T0997_.19.0541b12: 者即不可説。若不可説即是因縁和合之義。
T0997_.19.0541b13: 如是因縁和合之義即一切法義。一切法義
T0997_.19.0541b14: 即如來義。以是義故。若見因縁和合之法即
T0997_.19.0541b15: 見諸法。若見諸法即見如來。如是眞見第一
T0997_.19.0541b16: 義中。審諦觀察不見少分。云何少分所謂觀
T0997_.19.0541b17: 察。隨觀察心見其眞實名眞實見。如是而知
T0997_.19.0541b18: 諸法平等。是故如來現等正覺。此之無漏無
T0997_.19.0541b19: 煩惱蘊。凡夫衆生不覺不知。我當令覺。是故
T0997_.19.0541b20: 如來於諸衆生大悲隨轉
T0997_.19.0541b21: 復次善男子。菩提清淨無垢無有處所。此中
T0997_.19.0541b22: 何法名爲清淨。云何無垢云何復名無有處
T0997_.19.0541b23: 所。所謂空即清淨。無相即是無垢。無願即無
T0997_.19.0541b24: 處所。無生即是清淨。無行即是無垢。無起即
T0997_.19.0541b25: 無處所。諸法本性即是清淨。窮究清淨即是
T0997_.19.0541b26: 無垢。本性光明即無處所。體不可説即是清
T0997_.19.0541b27: 淨。體無分別即是無垢。離言寂默即無處所。
T0997_.19.0541b28: 眞諦清淨法性無垢眞實之際即無處所。知
T0997_.19.0541b29: 蘊清淨知界本性即是無垢。知入遠離即無
T0997_.19.0541c01: 處所。知於過去盡智清淨知於未來無生之
T0997_.19.0541c02: 智即是無垢。知於現在法界住處即無處所。
T0997_.19.0541c03: 有如是等清淨無垢無處所義。皆悉入於一
T0997_.19.0541c04: 所證中。言所證者即是寂靜。寂靜者即是寂
T0997_.19.0541c05: 滅。寂滅者即是親證。親證者即是無相。無相
T0997_.19.0541c06: 者即勝義諦。勝義諦者即虚空相。如虚空相
T0997_.19.0541c07: 則菩提相亦復如是。如菩提相一切法相亦
T0997_.19.0541c08: 復如是。如一切法一切衆生亦復如是。如諸
T0997_.19.0541c09: 衆生一切佛刹亦復如是。如一切刹大般涅
T0997_.19.0541c10: 槃亦復如是。是故我説一切諸法即涅槃相。
T0997_.19.0541c11: 此爲究竟實際之相無對之相。無始清淨本
T0997_.19.0541c12: 來無垢。從本已來無有處所。如來如是於如
T0997_.19.0541c13: 是等種種色相見無色相。故於諸法現等正
T0997_.19.0541c14: 覺。等正覺已遍觀十方。見諸衆生住不清淨。
T0997_.19.0541c15: 起於垢穢執著處所。便於衆生普皆發起遊
T0997_.19.0541c16: 戲大悲。以善方便欲轉法輪。而念梵王未來
T0997_.19.0541c17: 誠請
T0997_.19.0541c18: 爾時尸葉大梵天王知佛所念。與梵眷屬
T0997_.19.0541c19: 八十億天。前後圍繞。於梵宮沒現如來前。
T0997_.19.0541c20: 頂禮佛足而白佛言。＊唯願世尊轉於法輪。
T0997_.19.0541c21: ＊唯願善逝轉於法輪。即説偈言
T0997_.19.0541c22: 如來所證最寂靜 清淨無垢妙光明
T0997_.19.0541c23: 不可宣説無名言 佛淨智慧方窮究
T0997_.19.0541c24: 爲此經於多億劫 難行苦行靡不經
T0997_.19.0541c25: 無始癡愛我隨眠 顛倒衆生令覺悟
T0997_.19.0541c26: 此會衆生多善利 昔於佛所已修因
T0997_.19.0541c27: ＊唯願廣開甘露門 轉最勝輪利含識
T0997_.19.0541c28: 彼當覺悟最上法 摧破魔軍無有餘
T0997_.19.0541c29: 引導邪徑諸衆生 令住如來眞正道
T0997_.19.0542a01: 如來大悲爲最上 爲利一切不思議
T0997_.19.0542a02: 我今勸請天人師 轉於最上微妙法
T0997_.19.0542a03: 如拘留孫佛所轉 亦如拘那含牟尼
T0997_.19.0542a04: 迦葉善逝轉法輪 今請世尊如是轉
T0997_.19.0542a05: 譬如大雲降甘雨 藥草卉木皆發生
T0997_.19.0542a06: 願佛興大慈悲雲 遍降難思妙法雨
T0997_.19.0542a07: 如來初生師子吼 誓普解脱諸有情
T0997_.19.0542a08: 願澍法水應其時 以滿人天深渇仰
T0997_.19.0542a09: 善男子尸＊葉梵王説偈請已。我於爾時受梵
T0997_.19.0542a10: 王請。不捨如來遊戲大悲。於波羅奈城仙人
T0997_.19.0542a11: 墮處施鹿林中。最初轉於無上法輪。若沙門
T0997_.19.0542a12: 若婆羅門若天魔梵一切世間所不能轉。轉
T0997_.19.0542a13: 法輪時其無常聲。普聞三千大千世界。時阿
T0997_.19.0542a14: 若憍陳如最初聞法悟解得果。我於爾時而
T0997_.19.0542a15: 説偈言
T0997_.19.0542a16: 不可説甚深 勝義無文字
T0997_.19.0542a17: 我説非無果 陳如初悟解
T0997_.19.0542a18: 善男子我轉法輪時。復有無量無數衆生。皆
T0997_.19.0542a19: 於如來遊戲大悲而得調伏。復有無量無數
T0997_.19.0542a20: 衆生發菩提心。是故如來於諸衆生大悲常
T0997_.19.0542a21: 轉
T0997_.19.0542a22: 善男子是爲如來具足圓滿十六大悲。常住
T0997_.19.0542a23: 其中不假功用任運恒轉。爲一衆生經恒沙
T0997_.19.0542a24: 劫。於大地獄具受衆苦。而此衆生或有調伏
T0997_.19.0542a25: 或未調伏。要令調伏置於如來正法之中。如
T0997_.19.0542a26: 爲一衆生爲一切衆生悉亦如是。如是經於
T0997_.19.0542a27: 無量劫中。受地獄苦無有疲厭。大悲之心亦
T0997_.19.0542a28: 無減少。是故如來於諸衆生。大悲深重不可
T0997_.19.0542a29: 思議。二乘之悲如割皮膚。菩薩悲心如割脂
T0997_.19.0542b01: 肉。如來大悲深徹骨髓。又復隨順佛智是聲
T0997_.19.0542b02: 聞悲。勸諸衆生發菩提心是菩薩悲。授當佛
T0997_.19.0542b03: 記是如來悲。因慈心起是聲聞悲。因化衆生
T0997_.19.0542b04: 是菩薩悲。因於究竟成熟衆生是佛大悲。求
T0997_.19.0542b05: 斷生死是聲聞悲。運度衆生至於彼岸是菩
T0997_.19.0542b06: 薩悲。普能度脱一切生死一切煩惱至於彼
T0997_.19.0542b07: 岸是佛大悲。是故當知如來大悲最爲尊勝。
T0997_.19.0542b08: 爲欲調伏諸衆生故。或經一劫或復百劫。或
T0997_.19.0542b09: 百千劫久住於世。不入究竟無餘涅槃
T0997_.19.0542b10: 善男子乃往久遠過阿僧祇劫。爾時有佛出
T0997_.19.0542b11: 現於世。名栴檀舍多陀阿伽度阿羅訶三藐
T0997_.19.0542b12: 三佛陀。世界名有香。劫名最勝香。佛壽十
T0997_.19.0542b13: 六八萬四千歳。聲聞弟子其數十六八萬四
T0997_.19.0542b14: 千之所集會。彼如來身諸毛孔中恒流妙香。
T0997_.19.0542b15: 遍滿三千大千世界。一切普熏無諸穢惡。垣
T0997_.19.0542b16: 墻舍宅樹木山河。種種色相無不皆香。故此
T0997_.19.0542b17: 世界名爲有香。其中衆生遇斯香者。三業清
T0997_.19.0542b18: 淨具足衆善。捨家修道深入四禪。此世界中
T0997_.19.0542b19: 一萬如來相續出現。皆同一號名栴檀舍。是
T0997_.19.0542b20: 故此劫名最勝香。栴檀舍如來作佛事已涅
T0997_.19.0542b21: 槃時至。復以出過一切人天淨妙天眼。遍觀
T0997_.19.0542b22: 衆生何等衆生餘佛調伏。何等衆生我當調
T0997_.19.0542b23: 伏。乃見非想非非想天有一衆生。過去世中
T0997_.19.0542b24: 曾種善根。樂聞大乘心得清淨我應調伏。而
T0997_.19.0542b25: 此衆生尚經八萬四千劫住彼天中。過是已
T0997_.19.0542b26: 後方從天下。生於人間未知五欲。聞讃大乘
T0997_.19.0542b27: 便發阿耨多羅三藐三菩提心。於大菩提永
T0997_.19.0542b28: 不退轉。爾時栴檀舍如來。方便大悲遍觀察
T0997_.19.0542b29: 已告諸比丘。我於今夜當入涅槃。便入大悲
T0997_.19.0542c01: 憐愍三昧。入三昧已示現涅槃。佛滅度後分
T0997_.19.0542c02: 布舍利。十方人天恭敬供養。正法住世八萬
T0997_.19.0542c03: 四千歳。利益安樂無量衆生。純以正法一味
T0997_.19.0542c04: 化人。無復像法流行於世。彼佛世尊雖示涅
T0997_.19.0542c05: 槃。以其大悲憐愍三昧神通力持。復住於世
T0997_.19.0542c06: 八萬四千劫。隱相好身世無能覩。過於八萬
T0997_.19.0542c07: 四千劫已。彼一衆生住非想者。方生人中大
T0997_.19.0542c08: 豪貴家。年始八歳。時彼如來從三昧起至童
T0997_.19.0542c09: 子家。現相好身住童子前。唯此童子及萬二
T0997_.19.0542c10: 千天子。應調伏者得見如來餘無能覩。時彼
T0997_.19.0542c11: 如來先爲童子發起大乘。復爲演説五欲過
T0997_.19.0542c12: 患。而告之言善男子。五欲過惡甚可怖畏。譬
T0997_.19.0542c13: 如高大五聚毒蛇。隨一毒蛇即便害人。況於
T0997_.19.0542c14: 五聚。亦如積集五聚毒藥。若嘗少分便能害
T0997_.19.0542c15: 人。況食五聚。是故汝應勿生貪著。爾時童子
T0997_.19.0542c16: 聞是語已。觀其舍宅資生之具。若男若女一
T0997_.19.0542c17: 切所有。皆如毒蛇深生厭離。便於阿耨多羅
T0997_.19.0542c18: 三藐三菩提。發深重心得不退轉。佛知童子
T0997_.19.0542c19: 身心澄淨具足衆善。便與授記告諸天子言。
T0997_.19.0542c20: 今此童子過七十二阿僧祇劫。當得阿耨多羅
T0997_.19.0542c21: 三藐三菩提。名最勝寶如來應正等覺出現
T0997_.19.0542c22: 於世。佛授記時餘人不聞。唯此童子及萬二
T0997_.19.0542c23: 千天子。堪住法器皆悉得聞。時諸天子皆發
T0997_.19.0542c24: 阿耨多羅三藐三菩提心。作是願言彼最勝
T0997_.19.0542c25: 寶如來若成佛時。我等當生彼佛國土。時栴
T0997_.19.0542c26: 檀舍如來告諸天子當得往生。彼最勝寶如
T0997_.19.0542c27: 來皆當與汝授阿耨多羅三藐三菩提記。爾
T0997_.19.0542c28: 時栴檀舍如來。與彼菩薩授記別已。然後
T0997_.19.0542c29: 究竟入於涅槃。一切人天供養舍利。善男子
T0997_.19.0543a01: 以是義故。一切如來大悲深重具足圓滿。非
T0997_.19.0543a02: 諸聲聞縁覺境界。善男子如是法門。能令汝
T0997_.19.0543a03: 等佛種不斷。若有衆生聞此法門。受持讀誦
T0997_.19.0543a04: 書寫解説。乃至一字一句一偈所得善根。未
T0997_.19.0543a05: 入涅槃相續不斷。何以故因不斷故。如來於
T0997_.19.0543a06: 此衆會之中。説是大悲深法門時。有一恒河
T0997_.19.0543a07: 沙數衆生。發阿耨多羅三藐三菩提心。二恒
T0997_.19.0543a08: 河沙菩薩得隨順忍。三恒河沙菩薩得於如
T0997_.19.0543a09: 來十六大悲。及一切佛灌頂法忍。爾時一切
T0997_.19.0543a10: 大衆聞此法門。踊躍歡喜清涼悦澤傾竭身
T0997_.19.0543a11: 心。合掌向佛而白佛言。善哉如來善哉善逝
T0997_.19.0543a12: 快説斯義。即以人天種種供具以申供養。或
T0997_.19.0543a13: 以種種妙寶瓔珞。或以種種上妙衣服。或以
T0997_.19.0543a14: 種種珍膳飮食。或以法服幢幡傘蓋。持如是
T0997_.19.0543a15: 等種種供具。恭敬尊重供養於佛
T0997_.19.0543a16: 守護國界主陀羅尼經卷第四
T0997_.19.0543a17:
T0997_.19.0543a18:
T0997_.19.0543a19:
T0997_.19.0543a20:
T0997_.19.0543a21: ＊罽賓國三藏沙門般若共牟尼室利譯
T0997_.19.0543a22: 入如來不思議甚深事業品第五之一
T0997_.19.0543a23: 爾時世尊復告文殊師利童子言。善男子當
T0997_.19.0543a24: 云何知如來應正等覺現證事業。善男子如
T0997_.19.0543a25: 來有三十二種正覺事業。何等名爲三十二
T0997_.19.0543a26: 種。善男子如來於處非處如實而知。善男子
T0997_.19.0543a27: 云何爲處云何非處。言非處者謂諸衆生無
T0997_.19.0543a28: 有方便。身口意業造不善行。若得可意愛樂
T0997_.19.0543a29: 隨心。遂求果者無有是處。所言處者若諸衆
T0997_.19.0543b01: 生具有方便。身口意業造諸善行。獲得可意
T0997_.19.0543b02: 愛樂隨心。遂求果者斯有是處
T0997_.19.0543b03: 復次善男子言非處者。若諸衆生無有方便。
T0997_.19.0543b04: 心懷慳吝得大富貴。破於淨戒得人天身。常
T0997_.19.0543b05: 有瞋恚獲端正報。身心懈怠得於智慧。散
T0997_.19.0543b06: 亂之人能得解脱。惡慧衆生能斷習氣諸煩
T0997_.19.0543b07: 惱者無有是處。若諸衆生具有方便。修行布
T0997_.19.0543b08: 施得大富貴。護持淨戒得生人天。常修忍辱
T0997_.19.0543b09: 得端正報。勤行精進獲得智慧。心不散亂得
T0997_.19.0543b10: 正解脱。善修智慧能斷習氣諸煩惱者斯有
T0997_.19.0543b11: 是處
T0997_.19.0543b12: 復次作五逆罪得心安樂無有是處。淨持禁
T0997_.19.0543b13: 戒得心安樂斯有是處
T0997_.19.0543b14: 復次若有衆生。執著有見得順忍者無有是
T0997_.19.0543b15: 處。愛樂修空得隨順忍斯有是處
T0997_.19.0543b16: 復次若諸衆生。多住悔心得心安樂無有是
T0997_.19.0543b17: 處。若心無悔得心安樂斯有是處
T0997_.19.0543b18: 復次若令女人得轉輪王王四天下。或得帝
T0997_.19.0543b19: 釋大梵天王成佛出現無有是處。若捨女人
T0997_.19.0543b20: 得男子身。作轉輪王王四天下。或作帝釋大
T0997_.19.0543b21: 梵天王。及成佛者斯有是處
T0997_.19.0543b22: 復次若轉輪王非法治化無有是處。若轉輪
T0997_.19.0543b23: 王正法治化斯有是處
T0997_.19.0543b24: 復次若諸帝王貪猥驕奢能理國政無有是
T0997_.19.0543b25: 處。若諸帝王無貪簡易能理國政斯有是處。
T0997_.19.0543b26: 若諸人王執斷常見令國政理無有是處。若
T0997_.19.0543b27: 諸人王明信因果國政乃理斯有是處。若諸
T0997_.19.0543b28: 人王心不均平。能治國政無有是處。若諸人
T0997_.19.0543b29: 王無私平等。能治國政斯有是處
T0997_.19.0543c01: 復次北拘盧洲捨報身後。墮三惡道無有是
T0997_.19.0543c02: 處。若言北洲死後生天斯有是處
T0997_.19.0543c03: 復次若行殺害而得長壽。乃至邪見受行邪
T0997_.19.0543c04: 法。得聖道者無有是處。若不殺生得壽命長。
T0997_.19.0543c05: 乃至正見受行正法。得聖道者斯有是處
T0997_.19.0543c06: 復次阿羅漢向不定得果無有是處。若羅漢
T0997_.19.0543c07: 向定得果者斯有是處
T0997_.19.0543c08: 復次須陀洹人受第八生無有是處。若須陀
T0997_.19.0543c09: 洹無第八生斯有是處
T0997_.19.0543c10: 復次若斯陀含受第三生無有是處。若斯陀
T0997_.19.0543c11: 含無第三生。一生人天能盡苦際斯有是處」
T0997_.19.0543c12: 復次若阿那含還生欲界無有是處。若阿那
T0997_.19.0543c13: 含不生欲界。能盡苦際得涅槃者斯有是處」
T0997_.19.0543c14: 復次若阿羅漢受生死身無有是處。若阿羅
T0997_.19.0543c15: 漢不受生死入涅槃者斯有是處
T0997_.19.0543c16: 復次若有人言除佛大師。更有聖人超過佛
T0997_.19.0543c17: 者無有是處。若言唯佛是天人師。更無過者
T0997_.19.0543c18: 斯有是處
T0997_.19.0543c19: 復次若有人言得無生忍有退轉者無有是
T0997_.19.0543c20: 處。若得無生不退轉者斯有是處
T0997_.19.0543c21: 復次若有人言坐菩提場。不成正覺無有是
T0997_.19.0543c22: 處。若坐道場決成正覺斯有是處
T0997_.19.0543c23: 復次若有人言諸佛猶有煩惱習氣無有是
T0997_.19.0543c24: 處。若言諸佛無煩惱習斯有是處
T0997_.19.0543c25: 復次若有人言一切如來智有障礙無有是
T0997_.19.0543c26: 處。若言如來智無障礙斯有是處
T0997_.19.0543c27: 復次若有人言如來頂相。有能見者無有是
T0997_.19.0543c28: 處。若言如來無能見頂斯有是處
T0997_.19.0543c29: 復次若有人言佛不加威。能知如來心之所
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