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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_.19.0543a01: 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 三世業輪迴
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: 知
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: 起
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: 堪任聲聞。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。謂離欲惡
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。極無垢
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。唯我如來是正
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: 言
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
T0997_.19.0550a01: 説滅煩惱法。是爲如來第十二正覺事業。爾
T0997_.19.0550a02: 時世尊欲重宣此義。而説偈曰
T0997_.19.0550a03:     佛無欲習氣 故無欲煩惱
T0997_.19.0550a04:     瞋恚習氣盡 有煩惱不生
T0997_.19.0550a05:     善逝離無明 由滅癡根本
T0997_.19.0550a06:     諸惑習氣盡 見惑則不生
T0997_.19.0550a07:     佛依俗諦門 故説煩惱盡
T0997_.19.0550a08:     眞中不可得 無減亦無増
T0997_.19.0550a09:     盡智不對縁 聖知本自盡
T0997_.19.0550a10:     由無三相故 此盡即無爲
T0997_.19.0550a11:     法界常不遷 知此到彼岸
T0997_.19.0550a12:     知已如是説 此業佛能窮
T0997_.19.0550a13: 復次善男子。如來平等於諸障礙。無障礙法
T0997_.19.0550a14: 如實了知。一切世間若天若人。無有能作如
T0997_.19.0550a15: 理説言如説所説障礙之法非障礙者。此中
T0997_.19.0550a16: 云何爲障礙法。謂有一法能爲障礙。即濁亂
T0997_.19.0550a17: 心。復有二法能爲障礙。謂無慚無愧。復有三
T0997_.19.0550a18: 法能爲障礙。謂身惡行口惡行意惡行。復有
T0997_.19.0550a19: 四法能爲障礙。謂以貪故而行非法。或以瞋
T0997_.19.0550a20: 故而行非法。有以癡故而行非法。有以怖畏
T0997_.19.0550a21: 而行非法。復有五法能爲障礙。謂殺生偸盜
T0997_.19.0550a22: 邪行妄語及飮諸酒。復有六法能爲障礙。謂
T0997_.19.0550a23: 不尊敬佛不尊敬法。不尊敬僧不尊敬戒。不
T0997_.19.0550a24: 尊敬定不能尊敬諸善知識。復有七法能爲
T0997_.19.0550a25: 障礙。謂慢過慢及慢過慢。我慢増上慢卑慢
T0997_.19.0550a26: 邪慢。復有八法能爲障礙。謂邪見邪思惟邪
T0997_.19.0550a27: 語邪業。邪命邪精進邪念邪定。復有九法能
T0997_.19.0550a28: 爲障礙。云何爲九。謂已惱害我現惱害我當
T0997_.19.0550a29: 惱害我。過去憎我善友現在憎我善友未來
T0997_.19.0550b01: 憎我善友。過去愛我怨家現在愛我怨家未
T0997_.19.0550b02: 來愛我怨家。於此九種憶念對境。増不善心
T0997_.19.0550b03: 名爲障礙。復有十法能爲障礙云何爲十所
T0997_.19.0550b04: 謂。殺生偸盜邪行。妄語兩舌惡口綺語。貪瞋
T0997_.19.0550b05: 邪見是名爲十。如是乃至起不善念樂著因
T0997_.19.0550b06: 縁。安住一切煩惱結使。常與顛倒障礙相應。
T0997_.19.0550b07: 愛見煩惱堅執不捨。凡有所作身口意業。皆
T0997_.19.0550b08: 與名利諸欲相應。如是一切皆名障礙。如來
T0997_.19.0550b09: 悉知亦爲衆生。如實説於無障礙法。令其障
T0997_.19.0550b10: 礙永斷不生。是爲如來第十三正覺事業。爾
T0997_.19.0550b11: 時世尊欲重宣此義。而説偈言
T0997_.19.0550b12:     佛覺障礙法 不能證解脱
T0997_.19.0550b13:     謂心不清淨 無慚及無愧
T0997_.19.0550b14:     身語意業中 無有無表戒
T0997_.19.0550b15:     貪欲瞋癡怖 起惡行無邊
T0997_.19.0550b16:     殺盜及邪婬 妄言飮諸酒
T0997_.19.0550b17:     六不敬七慢 八邪道常行
T0997_.19.0550b18:     九惱十惡因 佛説皆障礙
T0997_.19.0550b19:     修習不善念 不得解脱門
T0997_.19.0550b20:     佛知顛倒源 無中堅執著
T0997_.19.0550b21:     慈悲爲説法 令離障礙因
T0997_.19.0550b22: 復次善男子。如來如實宣説能盡苦道。一切
T0997_.19.0550b23: 衆生依此修習皆得解脱。於此義中一切世
T0997_.19.0550b24: 間若天若人。無有能作如理説言如來所説
T0997_.19.0550b25: 非解脱道。云何名爲眞解脱道。所謂一道是
T0997_.19.0550b26: 解脱道。於諸衆生起清淨心。復有二道是解
T0997_.19.0550b27: 脱道。謂奢摩他毘鉢舍那。復有三道是解脱
T0997_.19.0550b28: 道。謂空無相無願法門。復有四道是解脱道。
T0997_.19.0550b29: 謂四念處云何爲四。謂身受心法。云何身念
T0997_.19.0550c01: 處謂觀内身循身觀心得安住。觀外身＊循
T0997_.19.0550c02: 身觀心得安住。觀内外身＊循身觀。心得安
T0997_.19.0550c03: 住。是名身念處。云何爲受念處。謂觀内受外
T0997_.19.0550c04: 受内外受＊循受觀。心得安住。云何爲心念
T0997_.19.0550c05: 處。謂觀内心外心内外心＊循心觀。心得安
T0997_.19.0550c06: 住。云何爲法念處。謂觀内法外法内外法＊循
T0997_.19.0550c07: 法觀。心得安住。復有五道是解脱道。云何爲
T0997_.19.0550c08: 五。所謂信根進根念根定根慧根。復有六道
T0997_.19.0550c09: 是解脱道。云何爲六所謂念佛念法念僧。念
T0997_.19.0550c10: 戒念捨念天。復有七道是解脱道。云何爲七
T0997_.19.0550c11: 所謂念覺分。擇法覺分精進覺分喜覺分輕
T0997_.19.0550c12: 安覺分。定覺分捨覺分。復有八道是解脱道。
T0997_.19.0550c13: 云何爲八所謂正見正思惟正語正業。正命
T0997_.19.0550c14: 正精進正念正定。復有九道是解脱道。謂初
T0997_.19.0550c15: 禪二禪三禪四禪。空處識處無所有處非想
T0997_.19.0550c16: 非非想處滅受想定。復有十道是解脱道。謂
T0997_.19.0550c17: 不殺生不偸盜不邪行。不妄語不兩舌不惡
T0997_.19.0550c18: 口不綺語。不貪不瞋不邪見是名爲十。如是
T0997_.19.0550c19: 所有一切諸善菩提分法。或戒蘊相應定蘊
T0997_.19.0550c20: 相應。慧蘊相應解脱蘊相應。解脱知見蘊相
T0997_.19.0550c21: 應。或聖諦相應皆解脱道。復有解脱道所謂
T0997_.19.0550c22: 眞正中道。無少可得不増不減。不取不捨不
T0997_.19.0550c23: 攝不散。得眞實道二念不生。以一切法本無
T0997_.19.0550c24: 二故。如來於此解脱道中眞實知見。亦爲衆
T0997_.19.0550c25: 生如是宣説。有修習者能盡苦源。此是如來
T0997_.19.0550c26: 第十四正覺事業。爾時世尊欲重宣此義。而
T0997_.19.0550c27: 説偈言
T0997_.19.0550c28:     修習清淨道 増益無量樂
T0997_.19.0550c29:     能趣甘露徑 佛智自然知
T0997_.19.0551a01:     所有衆善因 是佛菩提分
T0997_.19.0551a02:     修者得解脱 無能説爲非
T0997_.19.0551a03:     正念滅塵勞 能與善和合
T0997_.19.0551a04:     遠非不執著 得安樂涅槃
T0997_.19.0551a05:     善巧觀因縁 如空無有所
T0997_.19.0551a06:     如幻亦如夢 能脱生死流
T0997_.19.0551a07:     依定起悲心 脱諸有輪轉
T0997_.19.0551a08:     此是大仙業 世間無等倫
T0997_.19.0551a09: 復次善男子。如來身無誤失。一切凡夫若勝
T0997_.19.0551a10: 智者。求得如來少分過失無有是處。何以故
T0997_.19.0551a11: 如來身業。儀範端嚴行無顧眄。被僧伽梨著
T0997_.19.0551a12: 衣持鉢。行住坐臥進止迴旋。入出村坊往來
T0997_.19.0551a13: 城邑。如是一切審諦安祥。足不履地而令於
T0997_.19.0551a14: 地。千輻輪相出現分明。復有蓮華香潔殊妙
T0997_.19.0551a15: 而承其足。凡諸蠢動觸如來迹。七日七夜安
T0997_.19.0551a16: 隱泰然。後生人天受勝妙樂。如來袈裟離身
T0997_.19.0551a17: 四寸而不墮落。旋嵐猛風不能飄動。身常光
T0997_.19.0551a18: 明凡所照觸。乃至下濟阿鼻地獄離苦清涼。
T0997_.19.0551a19: 由如是等故説如來身業無失
T0997_.19.0551a20: 復次善男子如來語業無有誤失。一切凡夫
T0997_.19.0551a21: 若愚若智。求得過失無有是處。何以故善男
T0997_.19.0551a22: 子。如來知時而發言故。時語眞語實語義語。
T0997_.19.0551a23: 如説而行無有錯誤。言不再發一切衆生聞
T0997_.19.0551a24: 皆歡喜。以深字義莊嚴語言。一音説法異類
T0997_.19.0551a25: 等解。以是義故説於如來語無誤失
T0997_.19.0551a26: 復次善男子。如來意業無有誤失。一切凡夫
T0997_.19.0551a27: 若愚若智。求得過失無有是處。何以故如來
T0997_.19.0551a28: 常住三摩呬多。行諸佛行常無散亂。以無著
T0997_.19.0551a29: 智知一切法。是故如來意業無失。善男子如
T0997_.19.0551b01: 來自住無誤失法。亦爲衆生説如是法。令得
T0997_.19.0551b02: 如來無誤失法。是爲如來第十五正覺事業。
T0997_.19.0551b03: 爾時世尊欲重宣此義。而説偈言
T0997_.19.0551b04:     世尊内無煩惱非 身口意業淨無瑕
T0997_.19.0551b05:     世尊内無煩惱非 普能利益諸含識
T0997_.19.0551b06:     欲斷衆生諸過失 爲説最勝寂靜門
T0997_.19.0551b07:     令無誤失同世尊 此第十五如來業
T0997_.19.0551b08: 復次善男子。如來無有異相苦樂等聲。是故
T0997_.19.0551b09: 一切人天外道若魔若梵。無能説佛聲有過
T0997_.19.0551b10: 失。無何等聲。所謂如來無憂喜聲。何以故離
T0997_.19.0551b11: 愛恚故。一切衆生種種供養恭敬讃歎。不生
T0997_.19.0551b12: 歡喜心亦不高。一切衆生不修敬養。毀謗罵
T0997_.19.0551b13: 辱不生瞋恚心亦不下。如來無悔恨聲。何以
T0997_.19.0551b14: 故所作事業無少艱難已究竟故。如來無諍
T0997_.19.0551b15: 論聲。何以故往昔常樂住阿蘭若。離我我所
T0997_.19.0551b16: 無取無求。已脱煩惱諸結縛故。善男子如來
T0997_.19.0551b17: 自住無異相聲。亦爲衆生説如是法。令離如
T0997_.19.0551b18: 是異相之聲。是爲如來第十六正覺＊事業。爾
T0997_.19.0551b19: 時世尊欲重宣此義。而説偈言
T0997_.19.0551b20:     恭敬讃歎心不高 輕慢毀呰心不下
T0997_.19.0551b21:     遠離愛恚非法故 先世妙行無譏嫌
T0997_.19.0551b22:     佛阿蘭若昔修持 我所取結皆無有
T0997_.19.0551b23:     住如是法如是説 此最勝業唯如來
T0997_.19.0551b24: 復次善男子。如來無忘失念故。無少法而不
T0997_.19.0551b25: 明記。於何無忘。謂諸靜慮解脱三昧三摩鉢
T0997_.19.0551b26: 底。如是法中皆無忘失。又知衆生心行起動
T0997_.19.0551b27: 顧視往來。隨宜説法亦無忘失。法義詞辯無
T0997_.19.0551b28: 所畏中亦無忘失。如來自住無著智慧三世
T0997_.19.0551b29: 法中念無忘失。亦爲衆生説如是法。令得於
T0997_.19.0551c01: 念無有忘失。是爲如來第十七正覺＊事業。爾
T0997_.19.0551c02: 時世尊欲重宣此義。而説偈言
T0997_.19.0551c03:     最勝法王無忘失 禪定法智等無遺
T0997_.19.0551c04:     衆生心行悉皆知 隨宜爲説無所畏
T0997_.19.0551c05:     三世諸乘一切法 無著智慧並無忘
T0997_.19.0551c06:     隨無忘失説亦然 最勝丈夫之事業
T0997_.19.0551c07: 復次善男子。一切如來無不定心。謂行住坐
T0997_.19.0551c08: 臥飮食語默。如是時中常住甚深三摩呬多。
T0997_.19.0551c09: 入諸三昧到於彼岸。於諸禪定無有障礙。一
T0997_.19.0551c10: 切世間人天之類。無一能觀如來所住三摩
T0997_.19.0551c11: 呬多唯除。世尊威徳所被。如來自住無不定
T0997_.19.0551c12: 心。亦爲衆生説如是法令捨散亂。此是如來
T0997_.19.0551c13: 第十八正覺＊事業。爾時世尊欲重宣此義。而
T0997_.19.0551c14: 説偈言
T0997_.19.0551c15:     如來常住三摩地 行住坐臥一切時
T0997_.19.0551c16:     飮食語默利衆生 恒處三昧無搖動
T0997_.19.0551c17:     十方世界衆生類 無能測佛三昧心
T0997_.19.0551c18:     亦爲衆生説此門 是佛難思之事業
T0997_.19.0551c19: 復次善男子。一切如來無種種想。以離種種
T0997_.19.0551c20: 諸異想故心無高下。云何如來無種種想。所
T0997_.19.0551c21: 謂於諸佛刹無種種想。佛刹體性同於虚空
T0997_.19.0551c22: 無有盡故。於諸衆生無種種想。衆生本性同
T0997_.19.0551c23: 無我故。於諸佛中無種種想。同平等智證眞
T0997_.19.0551c24: 法界。一相無雜無破壞故。於佛法中無種種
T0997_.19.0551c25: 想。一切諸法性無染故。見持戒者不生愛
T0997_.19.0551c26: 念。見毀禁戒不生瞋恚。自他得利心不増高
T0997_.19.0551c27: 自他失利心不減少。於正見者亦不尊重。於
T0997_.19.0551c28: 邪見者亦不輕賤。何以故如來住於平等性
T0997_.19.0551c29: 故。如來自住諸法平等無種種想。亦爲衆生
T0997_.19.0552a01: 説如是法令離諸想。此是如來第十九正覺
T0997_.19.0552a02: ＊事業。爾時世尊欲重宣此義。而説偈言
T0997_.19.0552a03:     善逝等無諸異想 謂利衆生佛法中
T0997_.19.0552a04:     如是諸想永皆無 大名稱者之所住
T0997_.19.0552a05:     持戒破戒及得失 易調難調皆等心
T0997_.19.0552a06:     兩足尊爲諸衆生 説法令脱諸邪執
T0997_.19.0552a07: 復次善男子。如來正覺無不擇捨。何以故如
T0997_.19.0552a08: 來修習諸善道捨。非不修習而有所捨。所謂
T0997_.19.0552a09: 修習身戒心慧如是而捨。如來捨者與智相
T0997_.19.0552a10: 應。非是無知是出世道。聖解脱捨非是世間。
T0997_.19.0552a11: 非聖解脱而有所捨。如是捨者不捨大悲能
T0997_.19.0552a12: 轉梵行。利益衆生自然成就。非是待對因縁
T0997_.19.0552a13: 和合而得成就。是如來捨無有高下。平等安
T0997_.19.0552a14: 住得不動搖。體無有二遠離二相。有量無量
T0997_.19.0552a15: 悉皆超越。待時而捨不過於時非心意識動
T0997_.19.0552a16: 念境界。非假安立非有分別。非是積聚非差
T0997_.19.0552a17: 別見。如是捨者是眞勝義常恒不變。此是如
T0997_.19.0552a18: 來圓滿大捨。亦爲衆生説如斯法。令得如是
T0997_.19.0552a19: 圓滿大捨。是爲如來第二十正覺事業。爾時
T0997_.19.0552a20: 世尊欲重宣此義。而説偈言
T0997_.19.0552a21:     如來無有不擇捨 修最勝道善因縁
T0997_.19.0552a22:     身戒心慧次第修 人中最勝無愛恚
T0997_.19.0552a23:     非假分別無分別 非積集捨共相應
T0997_.19.0552a24:     眞實不變大捨中 廣爲衆生如是説
T0997_.19.0552a25: 復次善男子。諸佛如來樂欲無減。謂善法欲
T0997_.19.0552a26: 云何名爲善法之欲。所謂如來大慈欲無減。
T0997_.19.0552a27: 大悲欲無減。説法欲無減。調伏衆生欲無
T0997_.19.0552a28: 減。成熟衆生欲無減。樂處寂靜欲無減。勸諸
T0997_.19.0552a29: 衆生發菩提心欲無減。令諸衆生紹三寶種
T0997_.19.0552b01: 欲無減。如來無有隨心惡欲。凡有善欲智爲
T0997_.19.0552b02: 光導。自滿善欲。亦爲衆生説如是法。令得
T0997_.19.0552b03: 如來最勝圓滿一切智欲。此是如來第二十
T0997_.19.0552b04: 一正覺＊事業。爾時世尊欲重宣此義。而説
T0997_.19.0552b05: 偈言
T0997_.19.0552b06:     佛善法欲已圓極 慈悲常轉度衆生
T0997_.19.0552b07:     成熟勸發菩提心 紹三寶種不斷絶
T0997_.19.0552b08:     不順貪欲瞋癡怖 凡有所欲智爲先
T0997_.19.0552b09:     最勝智者如是知 哀愍衆生多懈怠
T0997_.19.0552b10:     無善法欲多惡欲 教令善欲正勤修
T0997_.19.0552b11:     無等智業利衆生 有情因此皆調伏
T0997_.19.0552b12: 復次善男子。如來所有精進無減。如來於何
T0997_.19.0552b13: 精進無減。所謂調伏衆生審諦觀察精進無
T0997_.19.0552b14: 減。若有衆生專心聽法而爲演説。不憚劬勞
T0997_.19.0552b15: 精進無減。若有衆生一劫聽法身心無倦。佛
T0997_.19.0552b16: 亦一劫或過一劫。不起于座不飮不食説法
T0997_.19.0552b17: 無斷。若復過於恒沙刹外。有一衆生堪任調
T0997_.19.0552b18: 伏。即往教化令修正行。而佛身心無有懈
T0997_.19.0552b19: 倦。安樂寂靜自行精進得聖解脱。亦爲衆生
T0997_.19.0552b20: 讃歎精進。是爲如來第二十二正覺＊事業。爾
T0997_.19.0552b21: 時世尊欲重宣此義。而説偈言
T0997_.19.0552b22:     精進出生人師子 是故常讃於精進
T0997_.19.0552b23:     念念勇悍無減時 有堪聞法恒宣説
T0997_.19.0552b24:     善逝精進無休息 身口意業不疲勞
T0997_.19.0552b25:     自然堅猛離諸非 亦勸衆生起精進
T0997_.19.0552b26: 復次善男子。如來正覺於一切時遍一切處
T0997_.19.0552b27: 正念無減。云何時處正念無減。善男子如來
T0997_.19.0552b28: 始從無間道。後得阿耨多羅三藐三菩提。即
T0997_.19.0552b29: 觀三世一切衆生。心行相續生滅流注。如是
T0997_.19.0552c01: 知已念念不忘。不求不退故常無減。如來普
T0997_.19.0552c02: 能觀察三聚正念無減。所謂深入衆生諸根
T0997_.19.0552c03: 心行。雖無動念尋伺分別。而爲説法無有錯
T0997_.19.0552c04: 亂。是故如來念無減少。亦爲衆生説如斯法
T0997_.19.0552c05: 令念無減。是爲如來第二十三正覺＊事業。
T0997_.19.0552c06: 爾時世尊欲重宣此義。而説偈言
T0997_.19.0552c07:     佛念非思常不減 知衆生界盡無餘
T0997_.19.0552c08:     自從覺悟大菩提 三世遍知無再念
T0997_.19.0552c09:     善知衆生心行別 諸根樂欲各不同
T0997_.19.0552c10:     住無功用業常恒 亦爲衆生説勝法
T0997_.19.0552c11: 復次善男子。如來所有三昧無減。云何如來
T0997_.19.0552c12: 三昧無減。如來三昧於一切法。平等無二無
T0997_.19.0552c13: 高無下。如一切法眞實義諦。何以故謂三昧
T0997_.19.0552c14: 平等。即是諸法體性平等。此性平等即三昧
T0997_.19.0552c15: 平等。三昧平等即是如來。以是義故説佛三
T0997_.19.0552c16: 昧得於諸法平等之性。云何諸法平等之性。
T0997_.19.0552c17: 謂染欲際平等即離欲際平等。瞋恚際平等
T0997_.19.0552c18: 即離瞋際平等。愚癡際平等即離愚癡際平等。
T0997_.19.0552c19: 有爲際平等即無爲際平等生死際平等即涅
T0997_.19.0552c20: 槃際平等。入此平等。是故説名如來所有三
T0997_.19.0552c21: 摩呬多三昧無減。何以無減。與此平等無増
T0997_.19.0552c22: 減故。又佛三昧不與眼合不與耳合。不與鼻
T0997_.19.0552c23: 舌身意和合。如來無有分別根故。如來三昧
T0997_.19.0552c24: 又亦不與地界和合。亦不合於水火風界。亦
T0997_.19.0552c25: 不合於三界三世。此不和合體性平等不増
T0997_.19.0552c26: 不減。是故説言如來三昧不増不減。亦爲衆
T0997_.19.0552c27: 生説如斯法。皆令得此三昧無減。此是如來
T0997_.19.0552c28: 第二十四正覺＊事業。爾時世尊欲重宣此義。
T0997_.19.0552c29: 而説偈言
T0997_.19.0553a01:     如來三昧無増減 常在等引利衆生
T0997_.19.0553a02:     體性平等無高低 不與諸法而和合
T0997_.19.0553a03:     觀察地水火風界 欲色無色界亦然
T0997_.19.0553a04:     恒説無減無合門 是故如來定無減
T0997_.19.0553a05: 復次善男子。如來智慧無減。云何名爲智慧
T0997_.19.0553a06: 無減。所謂現證一切諸法自體之智。普爲一
T0997_.19.0553a07: 切差別衆生開示演説一切法智。善巧無礙
T0997_.19.0553a08: 微細甚深無盡智慧。分析一句入無數句百
T0997_.19.0553a09: 千億劫受持演説無窮盡智別別諮問各各斷
T0997_.19.0553a10: 疑於一切處皆無著智。能説三乘差別次第
T0997_.19.0553a11: 相續之智。能知衆生八萬四千心行差別亦
T0997_.19.0553a12: 以八萬四千法蘊隨機説智。調伏衆生不失
T0997_.19.0553a13: 時智。以是義故。説於如來智慧無邊無際無
T0997_.19.0553a14: 盡有無量門。比是如來智慧無減。亦爲衆生
T0997_.19.0553a15: 如是宣説。令得如來無盡智慧。是爲如來第
T0997_.19.0553a16: 二十五正覺＊事業。爾時世尊欲重宣此義。而
T0997_.19.0553a17: 説偈言
T0997_.19.0553a18:     一切教中智現前 無礙自在到彼岸
T0997_.19.0553a19:     自然説法利含識 隨根一句入無邊
T0997_.19.0553a20:     解衆生行難稱量 爲説八萬四千法
T0997_.19.0553a21:     智慧無邊不可減 最勝十力業難思
T0997_.19.0553a22: 復次善男子。如來世尊解脱無減。云何如來
T0997_.19.0553a23: 解脱無減。謂聲聞解脱。隨順聲得。縁覺解
T0997_.19.0553a24: 脱。悟因縁生。如來解脱。遠離一切執著所起。
T0997_.19.0553a25: 不縁前際不入後際不著現在。於眼於色不
T0997_.19.0553a26: 著二相。耳聲鼻香舌味身觸意法亦爾。不著
T0997_.19.0553a27: 二相故名解脱。復有微細若執若著若意分
T0997_.19.0553a28: 別。遠離此三即得解脱。見心自性智慧光明。
T0997_.19.0553a29: 故此解脱即是智慧。是故説言一刹那心與
T0997_.19.0553b01: 智相應。即得阿耨多羅三藐三菩提。如來如
T0997_.19.0553b02: 是等正覺已。亦爲衆生説如是法令得解脱。
T0997_.19.0553b03: 此是如來第二十六正覺＊事業。爾時世尊欲
T0997_.19.0553b04: 重宣此義。而説偈言
T0997_.19.0553b05:     聲聞隨順聲解脱 辟支佛悟因縁生
T0997_.19.0553b06:     善逝解脱如虚空 無垢無著最尊勝
T0997_.19.0553b07:     了知過去心流注 本性解脱得無羈
T0997_.19.0553b08:     於無繋縛如實知 故説解脱不可減
T0997_.19.0553b09: 復次善男子。如來身業智爲先導隨智慧行。
T0997_.19.0553b10: 所謂如來身業具足圓滿。或有衆生纔見佛
T0997_.19.0553b11: 身而調伏者。或聞語言而調伏者。或見默然
T0997_.19.0553b12: 而調伏者。或受飮食而調伏者。如是或四威
T0997_.19.0553b13: 儀。或覩相好或不見頂。或復顧視或放光明。
T0997_.19.0553b14: 擧足下足入出城邑聚落之時。衆生見者皆
T0997_.19.0553b15: 得調伏。故佛威儀無有少分。不能調伏一切
T0997_.19.0553b16: 衆生。是故説言如來身業智爲先導隨智慧
T0997_.19.0553b17: 轉此是如來第二十七正覺＊事業。爾時世尊
T0997_.19.0553b18: 欲重宣此義。而説偈言
T0997_.19.0553b19:     若見最勝身威儀 或出或入或相好
T0997_.19.0553b20:     或見烏瑟尼沙相 皆置衆生調伏中
T0997_.19.0553b21:     最勝尊或放光明 無量衆生悉安樂
T0997_.19.0553b22:     光所觸者皆調伏 兩足尊業勝難量
T0997_.19.0553b23: 復次善男子。如來所有一切語業智爲先導
T0997_.19.0553b24: 隨順智行。云何名爲隨順智行。如來説法無
T0997_.19.0553b25: 有障礙。能具足説文義無缺。所發言聲入衆
T0997_.19.0553b26: 生心發生智慧。謂不高聲不下聲。正直聲不
T0997_.19.0553b27: 怯怖聲。不謇澁聲不麁獷聲無稠林聲。極柔
T0997_.19.0553b28: 軟聲有堪任聲。不&T031294;破聲恒審定聲。不太
T0997_.19.0553b29: 疾聲不＊太遲聲。無差互聲善分析聲。妙言詞
T0997_.19.0553c01: 聲妙深遠聲。妙廣大聲涌泉聲。不斷聲潤熟
T0997_.19.0553c02: 聲。深美聲和合聲。莊嚴聲利益聲。清徹聲無
T0997_.19.0553c03: 塵聲。無煩惱聲無垢染聲。無愚癡聲極熾盛
T0997_.19.0553c04: 聲。無所著聲善解脱聲。極清淨聲無委曲聲。
T0997_.19.0553c05: 無下劣聲無堅硬聲無慢緩聲。能生安樂聲
T0997_.19.0553c06: 令身清淨聲。令心歡喜聲熙怡先導聲。先意
T0997_.19.0553c07: 問訊聲能淨貪欲聲。不起瞋恚聲能滅愚癡
T0997_.19.0553c08: 聲。能呑衆魔聲能摧惡業聲。能燒外論聲隨
T0997_.19.0553c09: 順覺悟聲。如撃天鼓聲智者聞喜聲。釋提桓
T0997_.19.0553c10: 因聲大梵天王聲。大海波潮聲雲雷普震聲。
T0997_.19.0553c11: 大地震動聲迦陵頗伽聲。拘抧羅鳥聲命命
T0997_.19.0553c12: 之鳥聲。鹿王聲牛王聲雁王聲鶴唳聲孔雀
T0997_.19.0553c13: 聲箜篌聲篳篥聲琵琶聲箏聲笛聲蠡聲鼓
T0997_.19.0553c14: 聲。易解聲分明聲。可愛聲樂聞聲。甚深聲無
T0997_.19.0553c15: 厭聲。令耳安樂聲能生善根聲。字句圓滿聲
T0997_.19.0553c16: 妙詞句字聲。利益和合聲與法和合聲。善知
T0997_.19.0553c17: 時節聲一切時合聲。無有非時聲説昔諸根
T0997_.19.0553c18: 展轉相續聲。莊嚴布施聲能持淨戒聲。能生
T0997_.19.0553c19: 安忍聲猛利精進聲。堪任靜慮聲廣大智慧
T0997_.19.0553c20: 聲。大慈和合聲無倦大悲聲。光明法喜聲深
T0997_.19.0553c21: 廣大捨聲。安住三乘聲不斷三寶聲。分別三
T0997_.19.0553c22: 聚聲淨三脱門聲。修習諸諦聲修習諸智聲。
T0997_.19.0553c23: 智者相應聲聖者讃歎聲。隨順虚空聲無有
T0997_.19.0553c24: 分量聲諸相具足聲。善男子如來語業。具足
T0997_.19.0553c25: 如是無量音聲故。説如來一切語業智爲先
T0997_.19.0553c26: 導隨智慧轉是爲如來第二十八正覺＊事業。
T0997_.19.0553c27: 爾時世尊欲重宣此義。而説偈言
T0997_.19.0553c28:     佛語無等淨無瑕 一切功徳皆圓滿
T0997_.19.0553c29:     一音普遍無邊刹 各各得聞隨類音
T0997_.19.0554a01:     或有得聞聲聞聲 或有得聞縁覺法
T0997_.19.0554a02:     或聞如來大威徳 便發無上菩提心
T0997_.19.0554a03:     文字句義悉皆圓 次第安布倶無礙
T0997_.19.0554a04:     而心無有異分別 能説難思妙法門
T0997_.19.0554a05:     如是人中最勝聲 所出音聲如谷響
T0997_.19.0554a06:     無功無心而普應 無聲之聲悦物心
T0997_.19.0554a07: 守護國界主陀羅尼經卷第六
T0997_.19.0554a08:
T0997_.19.0554a09:
T0997_.19.0554a10:
T0997_.19.0554a11: 守護國界主陀羅尼經卷第七
T0997_.19.0554a12: 　＊罽賓國三藏沙門般若共牟尼室利譯　
T0997_.19.0554a13: 入如來不思議甚深事業品第五之三
T0997_.19.0554a14: 爾時世尊。復告文殊師利童子菩薩摩訶薩
T0997_.19.0554a15: 言。善男子如來意業智爲先導隨智慧轉。云
T0997_.19.0554a16: 何意業隨智慧轉。善男子如來無有心意識
T0997_.19.0554a17: 過。何以故如來心意識倶不可知。但從佛智
T0997_.19.0554a18: 而顯現故。如來智慧而爲主故。善男子如來
T0997_.19.0554a19: 智慧隨順一切衆生心轉。隨順趣入諸衆生
T0997_.19.0554a20: 意。隨順解了諸衆生識。出生諸法及諸三昧。
T0997_.19.0554a21: 是故如來心意識等無能知者。超過因地遠
T0997_.19.0554a22: 離縁生。非三有道。解脱諸慢諸魔事業。諂誑
T0997_.19.0554a23: 幻惑我我所執。愚癡無明黒闇翳障。妙修道
T0997_.19.0554a24: 品而無散亂。無所分別入平等性猶如虚空。
T0997_.19.0554a25: 有如是等無量事業。一一皆以智爲先導。是
T0997_.19.0554a26: 爲如來第二十九正覺事業。爾時世尊欲重
T0997_.19.0554a27: 宣此義。而説偈言
T0997_.19.0554a28:     兩足尊心不可量 淨智因縁世中勝
T0997_.19.0554a29:     佛智等同於法界 隨順普入衆生心
T0997_.19.0554b01:     禪定解脱悉皆圓 心意分別無搖動
T0997_.19.0554b02:     超過魔境及魔業 無垢無變如虚空
T0997_.19.0554b03: 復次善男子。如來正覺見過去世無著無礙
T0997_.19.0554b04: 智慧隨轉。智云何轉。所謂過去種種佛刹。顯
T0997_.19.0554b05: 現成壞無量無數如來悉知。彼諸刹中卉木
T0997_.19.0554b06: 叢林藤蘿藥草如來悉知。彼刹所有衆生之
T0997_.19.0554b07: 類。卵生胎生濕生化生。有色無色有想無想
T0997_.19.0554b08: 非有想非無想。如是一切如來悉知。彼諸刹
T0997_.19.0554b09: 中有情非情種種音聲如來悉知。彼刹所有
T0997_.19.0554b10: 如來出現説種種法。種種衆會比丘比丘尼
T0997_.19.0554b11: 優婆塞優婆夷一切衆生。於三乘中各得調
T0997_.19.0554b12: 伏。種種壽量種種法住如來悉知。彼諸衆生
T0997_.19.0554b13: 出息入息。種種飮食種種資具。種種相貌種
T0997_.19.0554b14: 種根器。種種行解種種心性。死此生彼刹那
T0997_.19.0554b15: 流注。生滅相續如來悉知。如是一切現量所
T0997_.19.0554b16: 得非比量知。云何現量。謂不動念如實而知。
T0997_.19.0554b17: 非流注心入於過去。如是如時智慧具足。隨
T0997_.19.0554b18: 衆生心種種説法。是名如來第三十正覺＊事
T0997_.19.0554b19: 業。爾時世尊欲重宣此義。而説偈言
T0997_.19.0554b20:     佛智無量無所著 知過去刹佛衆生
T0997_.19.0554b21:     説法大會名相殊 心行根欲多差別
T0997_.19.0554b22:     各依三乘得調伏 究竟同歸解脱源
T0997_.19.0554b23:     及知生滅流注心 一切見者眞實覺
T0997_.19.0554b24: 復次善男子。如來智慧見未來世。無著無礙
T0997_.19.0554b25: 如見現在。此云何見。謂所有未來種種衆生
T0997_.19.0554b26: 種種諸法種種刹土。當生當滅曾住當住如
T0997_.19.0554b27: 是一切如來悉知。所有刹劫當燒當盡當成
T0997_.19.0554b28: 當住。刹中當成所有諸地。樹木叢林百卉藥
T0997_.19.0554b29: 草。麁色細色日月星宿。乃至微塵皆如實知。
T0997_.19.0554c01: 一一刹中諸佛當現。當有聲聞當成縁覺。當
T0997_.19.0554c02: 成菩薩當有資具。出息入息往來進止。取捨
T0997_.19.0554c03: 威儀如來悉知。種種刹中如是衆生。當得解
T0997_.19.0554c04: 脱於三乘中。解脱差別如來悉知。又彼刹中
T0997_.19.0554c05: 一切衆生。所有諸蘊諸入諸界。心心所法當
T0997_.19.0554c06: 生當滅如來悉知。雖於一切皆如實知。而如
T0997_.19.0554c07: 來心亦不流注入於未來。爲令衆生悟未來
T0997_.19.0554c08: 性説如是法。是爲如來第三十一正覺＊事業。
T0997_.19.0554c09: 爾時世尊欲重宣此義。而説偈言
T0997_.19.0554c10:     佛未來世無垢眼 遍見所有已當成
T0997_.19.0554c11:     一切諸佛及刹中 無有纖毫知不盡
T0997_.19.0554c12:     彼彼事中無錯亂 復細觀見未來因
T0997_.19.0554c13:     隨衆生心説法門 此兩足尊超勝業
T0997_.19.0554c14: 復次善男子。如來知見現在無著無障礙轉。
T0997_.19.0554c15: 此云何轉。謂於十方現前所有一切佛刹。以
T0997_.19.0554c16: 三種因微細知見。謂知其相若生若滅。知何
T0997_.19.0554c17: 等法。謂一切諸佛一切菩薩一切聲聞一切
T0997_.19.0554c18: 縁覺。一切細色一切麁色如來悉知。一切地
T0997_.19.0554c19: 界微細分析。各以若干微塵所成。一切水界
T0997_.19.0554c20: 以毛滴之知其數量。一切火界焔之起滅悉知
T0997_.19.0554c21: 其數。一切風界色相飄撃。若干微塵十方虚
T0997_.19.0554c22: 空。以一毛端周遍度量知其邊際。如是等境
T0997_.19.0554c23: 盡知其相。亦知其生亦知其滅。亦以三種知
T0997_.19.0554c24: 衆生界。知地獄界生地獄因出地獄因。知畜
T0997_.19.0554c25: 生界生畜生因捨畜生因知焔摩界焔摩生因
T0997_.19.0554c26: 焔摩滅因。知於人界生人趣因失人趣因。知
T0997_.19.0554c27: 諸天界生天之因天退沒因。如是一切如來
T0997_.19.0554c28: 現前皆悉了知。知諸衆生心之流注。有煩惱
T0997_.19.0554c29: 心無煩惱心。若干衆生諸根調伏。若干衆生
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