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

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T0997_.19.0539a01: 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:
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: 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
T0997_.19.0542a21:
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: 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
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