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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
T0997_.19.0544a01: 生無有是處。若言佛加方知如來心所住處
T0997_.19.0544a02: 斯有是處
T0997_.19.0544a03: 復次若有人言如來亦有不住三昧三摩呬多
T0997_.19.0544a04: 無有是處。若言如來常在三昧等引功徳斯
T0997_.19.0544a05: 有是處
T0997_.19.0544a06: 復次若有人言一切如來言有虚妄。及誤失
T0997_.19.0544a07: 者無有是處。若言如來言無虚妄亦無誤失
T0997_.19.0544a08: 斯有是處
T0997_.19.0544a09: 復次若有人言如來作業有錯誤者無有是
T0997_.19.0544a10: 處。若言如來諸所作業無錯誤者斯有是處。
T0997_.19.0544a11: 善男子以如是等説。於如來知處非處有無
T0997_.19.0544a12: 量門非言所及。如於實諦無有變異。此是如
T0997_.19.0544a13: 來第一正覺事業。爾時世尊欲重宣此義而
T0997_.19.0544a14: 説偈言
T0997_.19.0544a15:     大地可使行 虚空可搖動
T0997_.19.0544a16:     如來終不説 非處以爲處
T0997_.19.0544a17:     虚空可爲身 同士夫五色
T0997_.19.0544a18:     如來終不説 非處以爲處
T0997_.19.0544a19:     一切處差別 上中下不同
T0997_.19.0544a20:     如來已宣説 決定無別異
T0997_.19.0544a21:     一切非處別 上中下不同
T0997_.19.0544a22:     如來已宣説 決定爲非處
T0997_.19.0544a23:     若處若非處 如來如實知
T0997_.19.0544a24:     隨衆生樂欲 具足而宣説
T0997_.19.0544a25:     沙門婆羅門 不知處非處
T0997_.19.0544a26:     虚妄馳諸境 佛智無不知
T0997_.19.0544a27:     衆生種種執 非處求解脱
T0997_.19.0544a28:     具得世所尊 爲説眞實處
T0997_.19.0544a29:     彼執非法器 故佛捨衆生
T0997_.19.0544b01:     機熟解脱時 復當爲宣説
T0997_.19.0544b02:     此爲佛第一 最勝事業門
T0997_.19.0544b03:     遠離諸過非 能脱衆生苦
T0997_.19.0544b04:     是處非處法 無量無有邊
T0997_.19.0544b05:     難屈無不摧 斯名大仙力
T0997_.19.0544b06: 復次善男子。如來於過去世現在未來。所作
T0997_.19.0544b07: 行業誓願不同。種種處所種種因縁。種種事
T0997_.19.0544b08: 相種種異熟。無量差別皆如實知。云何而知。
T0997_.19.0544b09: 善男子此中過去行業誓願。善根爲因遠離
T0997_.19.0544b10: 不善未來得果。若有過去行業誓願。以不善
T0997_.19.0544b11: 根而爲其因。遠離善根未來得果。如是種種
T0997_.19.0544b12: 如來一一皆如實知
T0997_.19.0544b13: 復次若有行願未來漸減。若有行願未來漸
T0997_.19.0544b14: 増。若有行願現在漸減未來漸増。若有行願
T0997_.19.0544b15: 現在漸増未來漸減。若有行願現在未來皆
T0997_.19.0544b16: 漸減少。若有行願現在未來皆漸増長。如是
T0997_.19.0544b17: 種種皆如實知
T0997_.19.0544b18: 復次若有行願現在小因來世廣大。或現在
T0997_.19.0544b19: 廣大未來微小。或初起微細後漸増勝。或初
T0997_.19.0544b20: 廣大後漸微細。如是種種皆如實知
T0997_.19.0544b21: 復次若有行願當得聲聞。若有行願當得縁
T0997_.19.0544b22: 覺。若有行願當成佛因皆如實知
T0997_.19.0544b23: 復次或有行願因苦果樂。或有行願因樂果
T0997_.19.0544b24: 苦。或有行願因果倶苦。或有行願因果倶樂。
T0997_.19.0544b25: 皆如實知。善男子如是過去現在未來。種種
T0997_.19.0544b26: 行業所感異熟。因果相順猶如影響。如來一
T0997_.19.0544b27: 一皆如實知。如是知已隨其所應而爲説法。
T0997_.19.0544b28: 是爲如來第二正覺事業。爾時世尊欲重宣
T0997_.19.0544b29: 此義。而説偈言
T0997_.19.0544c01:     如來善巧智 知衆生業果
T0997_.19.0544c02:     三世悉無遺 智眼皆無著
T0997_.19.0544c03:     善因當得樂 異熟處人天
T0997_.19.0544c04:     惡是感苦因 如來悉知見
T0997_.19.0544c05:     善業不善業 各各果當成
T0997_.19.0544c06:     善逝悉能知 如摩尼在掌
T0997_.19.0544c07:     有業甚微細 當成廣大因
T0997_.19.0544c08:     初大後微細 如來悉見知
T0997_.19.0544c09:     有業聲聞行 有業縁覺因
T0997_.19.0544c10:     有業成如來 善逝悉知見
T0997_.19.0544c11:     或因樂果苦 因苦果樂殊
T0997_.19.0544c12:     因果苦皆同 因果倶安樂
T0997_.19.0544c13:     業與於法性 因果不相違
T0997_.19.0544c14:     如來如實知 性相皆窮究
T0997_.19.0544c15:     一切衆生界 三世業輪
T0997_.19.0544c16:     一一無有差 如來悉明了
T0997_.19.0544c17: 復次善男子。一切衆生無數樂欲種種差別。
T0997_.19.0544c18: 如來一一皆如實知。佛云何知。或有衆生住
T0997_.19.0544c19: 貪欲行樂於瞋恚。或有衆生安住瞋恚樂於
T0997_.19.0544c20: 婬欲。或有衆生安住愚癡樂於婬欲及與瞋
T0997_.19.0544c21: 恚。如來一一皆如實知。或有衆生住善法中
T0997_.19.0544c22: 樂欲不善皆如實知或有衆生所作微小樂欲
T0997_.19.0544c23: 廣大。或有衆生所作廣大樂欲微小。或有衆
T0997_.19.0544c24: 生初於因中樂欲微小。至於果中樂欲廣大。
T0997_.19.0544c25: 或有因中樂欲廣大。至於果中樂欲微小。如
T0997_.19.0544c26: 是種種皆如實知。或有衆生樂邪見等。因中
T0997_.19.0544c27: 不定當成決定。或有樂欲正中不定當成決
T0997_.19.0544c28: 定或有樂欲正因決定當得解脱。彼彼差別
T0997_.19.0544c29: 如來悉知。或有樂欲當超欲界。或有樂欲當
T0997_.19.0545a01: 超色界。或有樂欲當超三界。如是一一如來
T0997_.19.0545a02: 悉知。或有樂欲日日減少。後當漸得増勝廣
T0997_.19.0545a03: 大。或有樂欲最勝廣大。後漸減少得不可意。
T0997_.19.0545a04: 如是種種皆如實知。或有樂欲受種種生得
T0997_.19.0545a05: 種種色。受用種種資生之具。如是差別如來
T0997_.19.0545a06: 悉知。或有樂欲處人天上。或有樂欲當得解
T0997_.19.0545a07: 脱。如是差別如來一一皆如實知。如是知已
T0997_.19.0545a08: 隨其所應而爲説法。是爲如來第三正覺*事
T0997_.19.0545a09: 業。爾時世尊欲重宣此義。而説偈言
T0997_.19.0545a10:     衆生種種欲 意樂無數量
T0997_.19.0545a11:     如來一切智 如實悉能知
T0997_.19.0545a12:     彼彼諸衆生 住貪樂瞋恚
T0997_.19.0545a13:     住瞋樂癡冥 一一如實知
T0997_.19.0545a14:     住癡樂欲貪 住善樂不善
T0997_.19.0545a15:     其心種種變 善逝悉能知
T0997_.19.0545a16:     下劣因衆生 心恒樂廣大
T0997_.19.0545a17:     住廣樂廣大 住勝劣中求
T0997_.19.0545a18:     或復有衆生 因劣果超勝
T0997_.19.0545a19:     因勝果中劣 如來如實知
T0997_.19.0545a20:     住邪不定中 後時當決定
T0997_.19.0545a21:     住正脱三界 如來如實知
T0997_.19.0545a22:     或樂種種生 色相及資具
T0997_.19.0545a23:     處於人天上 解脱欲相應
T0997_.19.0545a24:     三世諸衆生 樂欲佛皆了
T0997_.19.0545a25:     隨心爲説法 是第三業門
T0997_.19.0545a26: 復次善男子。如來於無數世界。種種界別皆
T0997_.19.0545a27: 如實知。佛云何知。謂知此世界其中衆生修
T0997_.19.0545a28: 諸功徳。此界衆生造諸惡業。此界衆生修解
T0997_.19.0545a29: 脱業。此界衆生當得出世。如是種種悉如實
T0997_.19.0545b01:
T0997_.19.0545b02: 復次善男子。如來知眼界色界眼識界。當云
T0997_.19.0545b03: 何知。有三因故。謂知内空外空内外空故。如
T0997_.19.0545b04: 是遍知。乃至知意界法界意識界。内空外空
T0997_.19.0545b05: 内外空故
T0997_.19.0545b06: 復次知於地界水火風界。皆如虚空
T0997_.19.0545b07: 復次知欲界色界無色界。從於妄想分別所
T0997_.19.0545b08:
T0997_.19.0545b09: 復次知有爲界。行相現前有窮盡故知無爲
T0997_.19.0545b10: 界。無行相故。知煩惱界。客塵相故。了煩惱
T0997_.19.0545b11: 流。可斷絶故。達其本性。光明相故。知諸行
T0997_.19.0545b12: 界。妄念無明爲其相故。知涅槃界。智慧相故。
T0997_.19.0545b13: 正念相故。善男子如是如是世界安立。初現
T0997_.19.0545b14: 在前世界轉滅。至於他世生起因縁依住作
T0997_.19.0545b15: 業。如是差別如來一一皆如實知。知已隨應
T0997_.19.0545b16: 而爲説法。此是如來第四正覺*事業。爾時世
T0997_.19.0545b17: 尊欲重宣此義。而説偈言
T0997_.19.0545b18:     佛於界善巧 及住轉減時
T0997_.19.0545b19:     少善大果成 人師子能了
T0997_.19.0545b20:     有福無福界 福開解脱門
T0997_.19.0545b21:     解脱界不同 一切智明見
T0997_.19.0545b22:     如來知眼界 色識界倶空
T0997_.19.0545b23:     耳界鼻舌身 意法空亦爾
T0997_.19.0545b24:     地水火風界 如實了皆空
T0997_.19.0545b25:     三界妄念心 人師子能了
T0997_.19.0545b26:     煩惱空塵相 諸法性皆無
T0997_.19.0545b27:     行不行如空 斯涅槃三相
T0997_.19.0545b28:     世界不善起 成已壞滅同
T0997_.19.0545b29:     此界及他方 無念皆知見
T0997_.19.0545c01:     十方空無際 有界佛能知
T0997_.19.0545c02:     佛智勝無涯 衆生不能測
T0997_.19.0545c03:     此是清淨主 第四調生門
T0997_.19.0545c04:     修此不退還 決證菩提果
T0997_.19.0545c05: 復次善男子。如來於諸衆生諸根勝劣精進
T0997_.19.0545c06: 懈怠。若利若鈍皆如實知。云何能知。善男子
T0997_.19.0545c07: 鈍根愚闇下劣衆生中根勝根皆如實知
T0997_.19.0545c08: 復次隨如是根分別生貪。隨如是根分別生
T0997_.19.0545c09: 瞋。隨如是根分別生癡。及託外境生貪瞋癡。
T0997_.19.0545c10: 如來悉知
T0997_.19.0545c11: 復次隨根分別生貪瞋癡展轉増廣。或復隨
T0997_.19.0545c12: 根分別所生。少貪瞋癡更不増長如來悉知」
T0997_.19.0545c13: 復次此根是善根因。此根即是不善根因。此
T0997_.19.0545c14: 根即是解脱道因。此根是出生死道因。如是
T0997_.19.0545c15: 種種如來悉知
T0997_.19.0545c16: 復次善男子佛如實知眼耳鼻舌身意六根。
T0997_.19.0545c17: 男女命根苦根樂根。憂喜捨根信根進根念
T0997_.19.0545c18: 定慧根。未知當知根已知根具知根如是種
T0997_.19.0545c19: 種如來悉知
T0997_.19.0545c20: 復次因於眼根心住耳根。不住鼻舌身等三
T0997_.19.0545c21: 根。因於耳根心住鼻根不住餘根。因於鼻根
T0997_.19.0545c22: 心住舌根。因於舌根心住身根。因於身根心
T0997_.19.0545c23: 住眼根。如是種種根如來悉知
T0997_.19.0545c24: 復次若有衆生。有布施根現持淨戒。如來知
T0997_.19.0545c25: 其從無始來諸根展轉有多差別。是故爲説
T0997_.19.0545c26: 檀波羅蜜。若有衆生有淨戒根現行布施。如
T0997_.19.0545c27: 來知其從無始來諸根展轉有多差別。是故
T0997_.19.0545c28: 爲説尸波羅蜜。或有衆生有忍辱根現行精
T0997_.19.0545c29: 進。如來知其從無始來諸根展轉有多差別。
T0997_.19.0546a01: 是故爲説忍波羅蜜。或有衆生有精進根現
T0997_.19.0546a02: 行忍辱。如來知其從無始來諸根展轉有多
T0997_.19.0546a03: 差別。是故爲説勤波羅蜜。或有衆生有禪定
T0997_.19.0546a04: 根現修智慧。如來知其從無始來諸根展轉
T0997_.19.0546a05: 有多差別。是故爲説禪波羅蜜。或有衆生有
T0997_.19.0546a06: 智慧根現住禪定。如來知其從無始來諸根
T0997_.19.0546a07: 展轉有多差別。是故爲説甚深般若波羅蜜
T0997_.19.0546a08: 多。令其修習一切廣大菩提分法
T0997_.19.0546a09: 復次知此衆生有聲聞根。現修縁覺所行之
T0997_.19.0546a10: 行。如來知其從無始來諸根展轉。有多差別
T0997_.19.0546a11: 任聲聞。是故爲説聲聞乘法。若有衆生有
T0997_.19.0546a12: 縁覺根修聲聞行。如來知其從無始來諸根
T0997_.19.0546a13: 展轉。有多差別堪聞縁覺。是故爲説縁覺之
T0997_.19.0546a14: 法。或有衆生有大乘根修二乘行。如來知其
T0997_.19.0546a15: 從無始來諸根展轉。有多差別堪聞大法。爲
T0997_.19.0546a16: 説大乘復有衆生有下劣根現修大乘。如來知
T0997_.19.0546a17: 其從無始來諸根展轉有多差別。而爲説法
T0997_.19.0546a18: 令捨下劣修習大乘。復有衆生不任法器。如
T0997_.19.0546a19: 來知其從無始來諸根展轉。有多差別久未
T0997_.19.0546a20: 堪任。故且棄捨待根熟時。堪任法器發慇重
T0997_.19.0546a21: 心。如來當爲慇懃説法。善男子如來如是知
T0997_.19.0546a22: 諸衆生。若根已熟若根未熟。欲出三界或不
T0997_.19.0546a23: 欲出。如是種種如來悉知。當云何知。知其根
T0997_.19.0546a24: 本云何修習。云何性云何相。云何因云何縁。
T0997_.19.0546a25: 云何思云何果。云何報云何究意。如來一一
T0997_.19.0546a26: 皆如實知。此是如來第五正覺*事業。爾時世
T0997_.19.0546a27: 尊欲重宣此義而説偈言
T0997_.19.0546a28:     佛知根智到彼岸 隨順衆生種種殊
T0997_.19.0546a29:     上中下品悉了知 勝業能招解脱果
T0997_.19.0546b01:     了煩惱際唯虚假 厚薄輕重悉皆知
T0997_.19.0546b02:     善知諸惑對治門 惡招生死善解脱
T0997_.19.0546b03:     知眼至意男女命 苦樂憂喜及捨根
T0997_.19.0546b04:     信進念定慧當知 已知具知根悉了
T0997_.19.0546b05:     知因眼根唯住耳 乃至因身住眼中
T0997_.19.0546b06:     施根持戒爲説檀 戒根行施爲説戒
T0997_.19.0546b07:     忍根修懃爲説忍 進根修忍爲説勤
T0997_.19.0546b08:     定根修慧説諸禪 慧根住定説般若
T0997_.19.0546b09:     聲聞根修縁覺行 以知根故説聲聞
T0997_.19.0546b10:     縁覺根住聲聞行 知根爲説於縁覺
T0997_.19.0546b11:     下劣遠離上乘法 大悲爲説諸度門
T0997_.19.0546b12:     根熟未熟佛皆知 是器爲説捨非器
T0997_.19.0546b13:     諸根行相修習性 隨其因縁及與思
T0997_.19.0546b14:     果報究意如是知 是佛第五眞實業
T0997_.19.0546b15: 復次善男子。如來於遍趣行皆如實知。當云
T0997_.19.0546b16: 何知。知正定衆生界。知不定衆生界。知邪定
T0997_.19.0546b17: 衆生界。云何而知正定衆生。謂此衆生有大
T0997_.19.0546b18: 因力宿植多福。聰敏利根智慧將開。如來如
T0997_.19.0546b19: 實知昔善已。或爲説法或不説法。稱其法器
T0997_.19.0546b20: 皆令解脱。云何而知不定衆生。謂彼衆生有
T0997_.19.0546b21: 大縁力根將成熟。若隨其心得聞正法即得
T0997_.19.0546b22: 解脱。若不聞法不得解脱。如來爲此不定衆
T0997_.19.0546b23: 生。説於因縁和合之法。彼諸衆生隨機聞法。
T0997_.19.0546b24: 心得清淨各證道果。如來爲此不定衆生出
T0997_.19.0546b25: 興於世。云何知於邪定衆生。謂此衆生愚癡
T0997_.19.0546b26: 覆心非是法器。更無方便可以化誘。譬如盲
T0997_.19.0546b27: 者對於日光。若爲説法及不説法。倶無利益
T0997_.19.0546b28: 無解脱分。如來知其非是法器。便置捨之爲
T0997_.19.0546b29: 彼衆生。是故菩薩擐大悲甲
T0997_.19.0546c01: 復次善男子。如來善知衆生三毒遍趣之行。
T0997_.19.0546c02: 知貪欲行有其三種。云何爲三。謂或有貪欲
T0997_.19.0546c03: 從妙境生。或有貪欲從愛想生。或有貪欲從
T0997_.19.0546c04: 宿習生。知其瞋行亦有三種。云何爲三。謂或
T0997_.19.0546c05: 有瞋毒從恚而生。或有瞋毒從違境生或有
T0997_.19.0546c06: 瞋毒從於過去隨眠所生。知愚癡行亦有三
T0997_.19.0546c07: 種。云何爲三。謂或有愚癡從無明生。或有
T0997_.19.0546c08: 愚癡從身見生。或有愚癡從疑心生。如是種
T0997_.19.0546c09: 種如來悉知。復次如來知其苦行速疾通達。
T0997_.19.0546c10: 知根利故。又知苦行遲緩通達。知根鈍故。知
T0997_.19.0546c11: 安樂行速疾通達。知根利故。知安樂行遲緩
T0997_.19.0546c12: 通達。知根鈍故。復知有行遲緩通達。遠正念
T0997_.19.0546c13: 故。復知有行速疾通達。能堅持故。又復善知
T0997_.19.0546c14: 有速疾行遲鈍通達。數息觀故。有速疾行速
T0997_.19.0546c15: 疾通達。心不著故。又復善知擇法之行。謂或
T0997_.19.0546c16: 復有行慧多定少。或復有行定多慧少。或
T0997_.19.0546c17: 有定慧倶不具足。或有定慧二倶圓滿。如
T0997_.19.0546c18: 來悉知。或復有行心力具足身力不具。或復
T0997_.19.0546c19: 有行身力具足心力不具。或復有行二倶不
T0997_.19.0546c20: 具。或復有行二倶具足。如來一一皆如實知。
T0997_.19.0546c21: 或復有行令身業淨口意不淨。或復有行令
T0997_.19.0546c22: 口意淨身業不淨。或令三業倶得清淨。或令
T0997_.19.0546c23: 三業倶不清淨。如是諸行或是三界生死之
T0997_.19.0546c24: 因或解脱因。如來皆以無礙智眼一切隨轉。
T0997_.19.0546c25: 是爲如來第六正覺*事業。爾時世尊欲重宣
T0997_.19.0546c26: 此義。而説偈言
T0997_.19.0546c27:     一切處行佛盡知 正定衆生大因力
T0997_.19.0546c28:     不定衆生根熟相 邪定非器空有悲
T0997_.19.0546c29:     貪行衆生三種因 瞋恚愚癡亦三種
T0997_.19.0546c30:     種種無邊煩惱界 遍行因起佛皆知
T0997_.19.0547a01:     苦行疾得因利根 鈍根遲緩不能達
T0997_.19.0547a02:     樂行速疾由根利 鈍根劣弱佛皆知
T0997_.19.0547a03:     有行遲鈍漸澄清 復有遲鈍頓清淨
T0997_.19.0547a04:     有速疾行得微劣 超過速疾無著因
T0997_.19.0547a05:     有行智増擇法生 有行定増成法器
T0997_.19.0547a06:     有行倶少非法器 定慧和合勝道生
T0997_.19.0547a07:     有行心力具非身 有身力具心不具
T0997_.19.0547a08:     大威徳故身心具 一切見者悉皆知
T0997_.19.0547a09:     有行不能淨語心 或有能令身語淨
T0997_.19.0547a10:     或有不能心永淨 有行但能清淨心
T0997_.19.0547a11:     或有不能淨語言 有行能令心語淨
T0997_.19.0547a12:     或有不能身永淨 有行三業淨無瑕
T0997_.19.0547a13:     有行建立生死因 有行爲因招解脱
T0997_.19.0547a14:     如是遍行佛皆了 是第六業最勝門
T0997_.19.0547a15: 復次善男子。如來於一切靜慮解脱等持等
T0997_.19.0547a16: 至伏滅煩惱生起因縁。皆如實知。佛云何知。
T0997_.19.0547a17: 謂知衆生煩惱生起。以何因生以何縁生。滅
T0997_.19.0547a18: 惑清淨何因能滅何縁能滅。此中煩惱生因
T0997_.19.0547a19: 縁者。謂不正思惟以爲其因無明爲縁。無明
T0997_.19.0547a20: 爲因行爲縁。行爲因識爲縁。識爲因名色爲
T0997_.19.0547a21: 縁。名色爲因六處爲縁。六處爲因觸爲縁。觸
T0997_.19.0547a22: 爲因受爲縁。受爲因愛爲縁。愛爲因取爲縁。
T0997_.19.0547a23: 取爲因有爲縁。有爲因生爲縁。生爲因老死
T0997_.19.0547a24: 爲縁。煩惱爲因業爲縁。見爲因貪爲縁。隨眠
T0997_.19.0547a25: 煩惱爲因現行煩惱爲縁。此是煩惱生起因
T0997_.19.0547a26: 縁。云何衆生滅諸煩惱所有因縁。有二種因
T0997_.19.0547a27: 有二種縁。云何爲二。一從他聞隨順法聲。二
T0997_.19.0547a28: 者内心起於正念
T0997_.19.0547a29: 復次有二種因有二種縁。能令衆生清淨解
T0997_.19.0547b01: 脱。謂奢摩他心一境故。毘鉢舍那能善巧故。
T0997_.19.0547b02: 復次有二種因有二種縁。不來智故知來智
T0997_.19.0547b03: 故。復有二種因縁。微細觀察無生理故近解
T0997_.19.0547b04: 脱故。復有二種因縁。具足行故智慧解脱現
T0997_.19.0547b05: 在前故。復有二種因縁。謂盡智故無生智故。
T0997_.19.0547b06: 復有二種因縁。隨順覺悟眞諦理故。隨順獲
T0997_.19.0547b07: 得眞諦智故。此是衆生除滅煩惱清淨因縁。
T0997_.19.0547b08: 如來悉知。復次善男子煩惱因縁無有數量。
T0997_.19.0547b09: 解脱因縁亦無有量。或有煩惱能與解脱以爲
T0997_.19.0547b10: 因縁。觀實體故。或有解脱能與煩惱以爲因
T0997_.19.0547b11: 縁。生執著故。如是廣大無障礙行如來悉知。
T0997_.19.0547b12: 善男子如來禪定智慧皆悉具足。謂離欲
T0997_.19.0547b13: 及不善法。有尋有伺離生喜樂入初靜慮。初
T0997_.19.0547b14: 靜慮起滅尋伺等。隨順次第入八解脱三摩鉢
T0997_.19.0547b15: 底。逆次入住諸三摩地。或復超間横竪無礙。
T0997_.19.0547b16: 住於等至顯示三昧。如來了知三摩鉢底與
T0997_.19.0547b17: 三昧門無少差別。如來三昧三摩鉢底不從
T0997_.19.0547b18: 因縁。入一三昧一切三昧皆悉現前。一三昧
T0997_.19.0547b19: 起而能即入一切三昧。如來終不作如是念。
T0997_.19.0547b20: 我今能入如是三昧。而常三昧無不定心。一
T0997_.19.0547b21: 切無能測知如來所有三昧。縁覺三昧超過
T0997_.19.0547b22: 聲聞。菩薩三昧超過縁覺。如來三昧超過菩
T0997_.19.0547b23: 薩。而佛三昧無能過者。如來智慧於一切處。
T0997_.19.0547b24: 無障礙轉無能過者。隨順教化一切聲聞生
T0997_.19.0547b25: 聲聞定。縁覺菩薩亦復如是。如來如是種種
T0997_.19.0547b26: 知已。隨其所應而爲説法。此是如來第七正
T0997_.19.0547b27: 覺*事業。爾時世尊欲重宣此義。而説偈言
T0997_.19.0547b28:     諸佛法王眞實智 知諸衆生染淨因
T0997_.19.0547b29:     如是因縁煩惱生 如是因縁得解脱
T0997_.19.0547c01:     邪思爲因無明縁 無明爲因行爲縁
T0997_.19.0547c02:     識與名色六處等 有支因縁悉如是
T0997_.19.0547c03:     煩惱爲因業爲縁 諸見爲因貪爲縁
T0997_.19.0547c04:     隨眠結惑以爲因 現行煩惱以爲縁
T0997_.19.0547c05:     衆生解脱二因縁 從他聞聲起隨順
T0997_.19.0547c06:     内心正念觀空法 解脱有海得超昇
T0997_.19.0547c07:     止觀和合互相資 無少去來而可得
T0997_.19.0547c08:     諦觀無生亦無滅 親近解脱得清涼
T0997_.19.0547c09:     住三種行長三明 修習解脱不放逸
T0997_.19.0547c10:     盡無生智得實諦 由此因縁清淨心
T0997_.19.0547c11:     佛入正定三昧門 出入滅定念具足
T0997_.19.0547c12:     法王禪定無等等 入八解脱多等持
T0997_.19.0547c13:     逆順次第超間遊 一定顯示無邊定
T0997_.19.0547c14:     心無迫隘無分別 雖常住定無定心
T0997_.19.0547c15:     聲聞縁覺三摩提 菩薩億千種種定
T0997_.19.0547c16:     佛三摩地過諸定 此善巧業智難量
T0997_.19.0547c17: 復次善男子。如來以宿住智。知於自身及諸
T0997_.19.0547c18: 衆生過去無數宿住生事。所謂一生二生十
T0997_.19.0547c19: 生百生。千生萬生億百千生。成劫壞劫成壞
T0997_.19.0547c20: 劫。無數成劫無數壞劫無數成壞劫。我及衆
T0997_.19.0547c21: 生如是名字。如是種姓如是飮食。如是形
T0997_.19.0547c22: 相如是色類。如是苦樂如是處所。如是壽命
T0997_.19.0547c23: 如是生死。於某處歿而生某處。無數種種宿
T0997_.19.0547c24: 住之事皆悉憶念。復知彼彼衆生。過去以如
T0997_.19.0547c25: 是因生此世界。如來知已隨其所應而爲説
T0997_.19.0547c26: 法。又如實知一切衆生過去心行如是前念。
T0997_.19.0547c27: 次第因滅相續引起。如是後念。或復縁闕後
T0997_.19.0547c28: 念不生。如是種種如來悉知。如一衆生如是
T0997_.19.0547c29: 心滅如是心生。輪轉不斷無量無邊。恒河沙
T0997_.19.0548a01: 劫説不能盡。如一衆生一切衆生亦復如是。
T0997_.19.0548a02: 念念生滅心心相續説不可盡。如來一一皆
T0997_.19.0548a03: 如實知。假使盡於未來際劫。説於如來所知
T0997_.19.0548a04: 宿住不可窮盡。故説如來宿住智慧。不可思
T0997_.19.0548a05: 議不可稱量。難知邊際説不可盡
T0997_.19.0548a06: 爾時如來出大悲聲。猶如牛王普告衆生。汝
T0997_.19.0548a07: 等應當念念思惟。往世久近曾種善根。或於
T0997_.19.0548a08: 佛所曾種善根。或二乘所種諸善根。彼諸衆
T0997_.19.0548a09: 生以佛威力皆念昔善。如來知已隨應説法。
T0997_.19.0548a10: 彼諸衆生得聞法已。如昔善根各於自乘得
T0997_.19.0548a11: 不退轉。是爲如來第八正覺*事業。爾時世尊
T0997_.19.0548a12: 欲重宣此義。而説偈言
T0997_.19.0548a13:     佛世間燈念往劫 無邊億數那由他
T0997_.19.0548a14:     諦了自己及衆生 如掌觀五阿摩勒
T0997_.19.0548a15:     如是姓名色分別 壽命住處生死殊
T0997_.19.0548a16:     以是因縁此處生 善知時故爲説法
T0997_.19.0548a17:     又知過去無邊劫 衆生心心所不同
T0997_.19.0548a18:     無量種類各生心 如來大智皆明了
T0997_.19.0548a19:     過去流注心不斷 一一衆生佛悉知
T0997_.19.0548a20:     劫數量等恒河沙 説彼無邊行無盡
T0997_.19.0548a21:     盡未來際所有劫 不能説佛宿住因
T0997_.19.0548a22:     智慧無等無有邊 猶如大海無涯際
T0997_.19.0548a23:     佛住利智勝通力 念昔所修白淨因
T0997_.19.0548a24:     及彼衆生種善根 過去或曾供養佛
T0997_.19.0548a25:     佛威神力令憶念 如先所作白法因
T0997_.19.0548a26:     念已示教住三乘 清淨解脱恒無退
T0997_.19.0548a27:     善逝過去因無量 一切衆生難測量
T0997_.19.0548a28:     以此第八業爲因 無數衆生悉調伏
T0997_.19.0548a29: 復次善男子。如來天眼清淨過於人眼。見諸
T0997_.19.0548b01: 衆生死此生彼。所謂下劣最勝善色惡色若
T0997_.19.0548b02: 好若醜。如是種種隨業受生。或有衆生具身
T0997_.19.0548b03: 惡行。或有衆生具口惡行。或有衆生具意惡
T0997_.19.0548b04: 行。或謗賢聖及邪見等業因縁故。捨此身已
T0997_.19.0548b05: 墮於地獄。復有衆生具身善行。或有衆生具
T0997_.19.0548b06: 口善行。或有衆生具意善行。不謗賢聖及正
T0997_.19.0548b07: 見等業因縁故。捨是身已生於天上。如來天
T0997_.19.0548b08: 眼皆悉知見。如是十方盡於法界。極虚空
T0997_.19.0548b09: 界無量無邊。超過數量所有世界。於其中間
T0997_.19.0548b10: 或有世界。劫火洞然空無所有。或有世界
T0997_.19.0548b11: 種種衆生死此生彼。或諸菩薩遊行諸刹。或
T0997_.19.0548b12: 諸如來趣於道樹。證大菩提轉正法輪。應
T0997_.19.0548b13: 盡晦迹示入涅槃。各各聲聞現得解脱或入
T0997_.19.0548b14: 涅槃。彼彼縁覺現種種通。能令遇者功徳増
T0997_.19.0548b15: 長。如是種種佛皆明見如對目前。復見世界
T0997_.19.0548b16: 無有身相諸衆生等。非外五通天眼所見。亦
T0997_.19.0548b17: 非二乘及菩薩眼之所能見。唯有如來天眼
T0997_.19.0548b18: 明見。或有其地量如車輪。其無身相諸衆生
T0997_.19.0548b19: 等充滿其中。多於三千大千世界所有人天。
T0997_.19.0548b20: 佛皆明見。以淨天眼微細觀察一切世界所
T0997_.19.0548b21: 有衆生堪調伏者。令其一一各見佛身而現
T0997_.19.0548b22: 其前。彼彼衆生互不相知。是爲如來第九正
T0997_.19.0548b23: 覺*事業爾時。世尊欲重宣此義而説偈言
T0997_.19.0548b24:     如來光明淨天眼 威徳照見劫無邊
T0997_.19.0548b25:     十方一切刹難思 衆生受生各何相
T0997_.19.0548b26:     或有已現當生別 有色無色種種殊
T0997_.19.0548b27:     或人天趣或三塗 下中上品生非一
T0997_.19.0548b28:     垂歿將生種種異 一切見者見無遺
T0997_.19.0548b29:     造罪惡趣所沈淪 修福超處人天上
T0997_.19.0548c01:     或有修行菩薩行 入出種植菩提根
T0997_.19.0548c02:     或坐道樹摧衆魔 覺悟最勝菩提道
T0997_.19.0548c03:     轉妙法輪皆自在 人天解脱量難思
T0997_.19.0548c04:     作佛事已示涅槃 如來天眼皆明見
T0997_.19.0548c05:     或從師聞獲正念 履踐寂滅得清涼
T0997_.19.0548c06:     或超有海不由師 解脱安樂如來見
T0997_.19.0548c07:     或有無數聲聞衆 或復修行縁覺乘
T0997_.19.0548c08:     彼衆生界無有邊 佛淨天眼皆明見
T0997_.19.0548c09:     或有衆生無色相 等車輪量有衆多
T0997_.19.0548c10:     過三千界内人天 如是微細如來見
T0997_.19.0548c11:     佛見一一衆生界 流轉五道無有邊
T0997_.19.0548c12:     一切智了無衆生 以大慈悲故調伏
T0997_.19.0548c13:     或有利根應度者 各見如來現在前
T0997_.19.0548c14:     爲説勝法愜其心 此佛第九天眼業
T0997_.19.0548c15: 復次善男子。如來一切諸漏已盡無復煩惱。
T0997_.19.0548c16: 心善解脱慧善解脱。自覺現前具足圓滿。作
T0997_.19.0548c17: 師子吼發如是言。我生已盡梵行已立。所作
T0997_.19.0548c18: 已辦不受後有。如來知此究盡煩惱。極無
T0997_.19.0548c19: 染清淨光明。一切習氣無不永滅。聲聞斷惑
T0997_.19.0548c20: 有盡有量習氣不除。縁覺盡惑亦有分量。遠
T0997_.19.0548c21: 離大悲闕無礙辯。唯有如來一刹那心平等
T0997_.19.0548c22: 相應。一切煩惱諸相煩惱根本煩惱習氣煩
T0997_.19.0548c23: 惱永盡無餘。大悲善攝辯才無畏皆悉圓滿。
T0997_.19.0548c24: 一切世間無能過者。何以故諸佛如來。永滅
T0997_.19.0548c25: 一切諸業習氣煩惱習氣威儀誤失諸習氣
T0997_.19.0548c26: 故。譬如虚空本性清淨一切煙塵無所依住。
T0997_.19.0548c27: 如來亦爾得於煩惱究盡之智。諸業煩惱一
T0997_.19.0548c28: 切習氣無所依住。而如來心以無住相。煩惱
T0997_.19.0548c29: 盡處智平等中微妙安住。爲斷衆生一切煩
T0997_.19.0549a01: 惱有漏五蘊。而説妙法作如是言。哀哉衆生
T0997_.19.0549a02: 於無事中横生煩惱。汝等應當如實思惟揀
T0997_.19.0549a03: 擇觀察。復爲衆生種種善巧種種譬喩。説煩
T0997_.19.0549a04: 惱性本無所有。彼諸衆生如實觀已。不見少
T0997_.19.0549a05: 法而可執持。種種煩惱任運永滅入於涅槃。
T0997_.19.0549a06: 此是如來第十正覺*事業。爾時世尊欲重宣
T0997_.19.0549a07: 此義。而説偈言
T0997_.19.0549a08:     十力世尊力圓滿 成就廣大甚深門
T0997_.19.0549a09:     煩惱障盡智相應 得勝菩提最寂靜
T0997_.19.0549a10:     聲聞滅惑得盡智 有量習氣猶未除
T0997_.19.0549a11:     縁覺斷惑得菩提 大悲辯才皆不具
T0997_.19.0549a12:     佛爲世主人中勝 惑習倶滅徳皆圓
T0997_.19.0549a13:     盡煩惱際大悲増 辯才無量皆成就
T0997_.19.0549a14:     佛住究盡煩惱智 知衆生惑妄非眞
T0997_.19.0549a15:     愍行邪道諸有情 不履如來正法迹
T0997_.19.0549a16:     大悲猛利爲物説 無常苦空無我門
T0997_.19.0549a17:     汝等思惟本性空 常得最勝妙寂靜
T0997_.19.0549a18:     不得衆生數取趣 作者及與摩納婆
T0997_.19.0549a19:     爲著邪見諸衆生 大覺興悲説解脱
T0997_.19.0549a20:     於一切時無厭倦 未曾一念捨衆生
T0997_.19.0549a21:     常住三昧無動搖 爲利衆生演妙法
T0997_.19.0549a22:     如是等相佛事業 十力住於力地中
T0997_.19.0549a23:     轉無等等最勝輪 能摧怨敵難傾動
T0997_.19.0549a24: 守護國界主陀羅尼經卷第五
T0997_.19.0549a25:
T0997_.19.0549a26:
T0997_.19.0549a27:
T0997_.19.0549a28:
T0997_.19.0549a29:
T0997_.19.0549b01:
T0997_.19.0549b02:
T0997_.19.0549b03: 守護國界主陀羅尼經卷第六
T0997_.19.0549b04:  *罽賓國三藏沙門般若共牟尼室利譯 
T0997_.19.0549b05: 入如來不思議甚深事業品第五之二
T0997_.19.0549b06: 復次善男子。如來安住四無所畏。能作種種
T0997_.19.0549b07: 諸佛事業。謂知自身即是無上正等正覺。一
T0997_.19.0549b08: 切世間若天若人。無有能作如理説言如來
T0997_.19.0549b09: 世尊非正覺者。以何因縁説諸如來是正等
T0997_.19.0549b10: 覺。謂諸如來於一切法。平等正覺無有高下。
T0997_.19.0549b11: 何等一切法。所謂凡夫法有學法無學法。縁
T0997_.19.0549b12: 覺法菩薩法諸佛法。如是諸法皆等正覺。復
T0997_.19.0549b13: 有世間法出世間法。善法不善法。有漏法無
T0997_.19.0549b14: 漏法。有爲法無爲法。如是諸法如來正覺。體
T0997_.19.0549b15: 平等故。云何平等。謂空平等。見一切法本性
T0997_.19.0549b16: 空故。無相平等。相本性故。無願平等。三界性
T0997_.19.0549b17: 故。無生平等。生本性故。無行平等。行本性
T0997_.19.0549b18: 故。無出平等。出本性故。無阿頼耶平等。心本
T0997_.19.0549b19: 性故。如是眞諦平等。三世性故。解脱平等。
T0997_.19.0549b20: 無明有愛本體性故。涅槃平等。生死輪轉本
T0997_.19.0549b21: 體性故。如是一切諸平等法如來正覺。以是
T0997_.19.0549b22: 因縁故説如來眞是無上正等覺者。成於如
T0997_.19.0549b23: 是正等覺故。以大悲心出妙言詞。爲諸衆生
T0997_.19.0549b24: 説種種法。示解脱道令出苦際。餘諸衆生實
T0997_.19.0549b25: 非大師。自言我是正等覺者。如來爲此諸衆
T0997_.19.0549b26: 生故。自唱徳號作如是言。唯我如來是
T0997_.19.0549b27: 等覺。令非法器。皆成法器。是爲如來第十一
T0997_.19.0549b28: 正覺事業。爾時世尊欲重宣此義。而説偈
T0997_.19.0549b29:
T0997_.19.0549c01:     自然覺悟者 覺諸法平等
T0997_.19.0549c02:     是故號如來 正覺平等見
T0997_.19.0549c03:     一切凡夫法 與佛法平等
T0997_.19.0549c04:     有學及無學 縁覺法亦然
T0997_.19.0549c05:     世及出世法 此二亦平等
T0997_.19.0549c06:     善及不善法 與涅槃平等
T0997_.19.0549c07:     空法無相法 無願無生法
T0997_.19.0549c08:     無行等諸法 平等而顯示
T0997_.19.0549c09:     佛大悲廣説 覺悟諸衆生
T0997_.19.0549c10:     聞法得解脱 是佛最勝業
T0997_.19.0549c11: 復次善男子。如來自知諸漏煩惱已究竟盡。
T0997_.19.0549c12: 一切世間若天若人。無有能作如是説言如
T0997_.19.0549c13: 來諸漏煩惱未盡。云何如來諸漏煩惱已究
T0997_.19.0549c14: 竟盡。所謂於欲煩惱心得解脱。一切欲行習
T0997_.19.0549c15: 氣煩惱證滅諦故。於有煩惱心得解脱。一切
T0997_.19.0549c16: 瞋行習氣煩惱證滅諦故。無明煩惱心得解
T0997_.19.0549c17: 脱。諸愚癡行習氣煩惱證滅諦故。於見煩惱
T0997_.19.0549c18: 心得解脱。諸煩惱行及與習氣證滅諦故。以
T0997_.19.0549c19: 是義故隨順俗諦。説於如來諸漏煩惱究竟
T0997_.19.0549c20: 永盡。聖者慧眼稱於眞諦。觀察現證無有少
T0997_.19.0549c21: 法而可得者。所謂若能滅智若所滅惑若思
T0997_.19.0549c22: 若修。乃至現證倶不可得。何以故彼自性盡
T0997_.19.0549c23: 無不盡時。不從因縁待對説盡。如是盡者是
T0997_.19.0549c24: 眞實盡。此眞實盡不與餘法而作因縁。故此
T0997_.19.0549c25: 盡者即是無爲。即此法中無生無滅亦無有
T0997_.19.0549c26: 住。此無生滅若佛出世若不出世法界常住。
T0997_.19.0549c27: 如法界常此智成就亦復如是。如此成就即
T0997_.19.0549c28: 非成就。若能如是如所教住得無煩惱。非斷
T0997_.19.0549c29: 煩惱得煩惱無。如來大悲隨順俗諦。爲衆生
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