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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_.19.0549a01: 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
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
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
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
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
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
T0997_.19.0555a01: 諸根不調如來悉知。如來如是於現前境。無
T0997_.19.0555a02: 二智轉不二現行。亦爲衆生如是宣説。是爲
T0997_.19.0555a03: 如來第三十二正覺*事業。爾時世尊欲重宣
T0997_.19.0555a04: 此義。而説偈言
T0997_.19.0555a05:     如來境界無邊際 不可思議不可稱
T0997_.19.0555a06:     無有等等如虚空 一切衆生豈能測
T0997_.19.0555a07:     十方所有衆生類 現前境界事業殊
T0997_.19.0555a08:     如來一切悉能知 最勝自然之智業
T0997_.19.0555a09: 善男子此三十二如來甚深事業。諸佛皆悉
T0997_.19.0555a10: 具足圓滿。爲欲調伏一切衆生。令其悟入略
T0997_.19.0555a11: 説少分而實如來所有事業。無量無邊非可
T0997_.19.0555a12: 宣説。善男子如來復有眞實事業。無有分量
T0997_.19.0555a13: 不可思議。一切世間所不能測。一切文字所
T0997_.19.0555a14: 不能宣。一切心識不能解了。一切智慧不能
T0997_.19.0555a15: 趣入。周遍一切安立刹土。隨順一切佛平等
T0997_.19.0555a16: 智。超過一切世間事業。種種施爲而無所作。
T0997_.19.0555a17: 體性平等猶如虚空。法界現前無有分別。何
T0997_.19.0555a18: 以故善男子。諸佛世尊顯示法界無二性故。
T0997_.19.0555a19: 種種諸法種種衆生。種種刹土種種心識。種
T0997_.19.0555a20: 種解脱種種涅槃。如是諸法若體若相畢竟
T0997_.19.0555a21: 空故。善男子如來如是自覺法界一味無相
T0997_.19.0555a22: 離因縁法。欲令衆生平等悟入猶如虚空無
T0997_.19.0555a23: 礙法故。爲諸衆生轉不退轉無上法輪。善男
T0997_.19.0555a24: 子譬如巧匠善能磨瑩摩尼妙寶。善知寶性
T0997_.19.0555a25: 採之山石。以乞叉羅藥用水塗磨。以羖羊毛
T0997_.19.0555a26: 緂以瑩拭。瑩拭不已又以別藥名利醋味。和
T0997_.19.0555a27: 水潤之軟木揩拭。功猶未已復用摩訶薜舍
T0997_.19.0555a28: 遮藥。以微細物而瑩拭之。尚未有光便入熾
T0997_.19.0555a29: 火焚燒七日。餘石礦穢一切消除。知非假寶
T0997_.19.0555b01: 名爲無價摩訶琉璃摩尼妙寶。善男子諸佛
T0997_.19.0555b02: 如來亦復如是。知諸衆生愛樂生死不淨垢
T0997_.19.0555b03: 穢。爲説無常苦空無我不淨之法令生厭離。
T0997_.19.0555b04: 入於聖法調伏身心。如是如來精進未息。次
T0997_.19.0555b05: 爲説空無相無願。故令其知見覺悟佛眼。如
T0997_.19.0555b06: 來精進亦復未已。次復爲轉不退法輪。如來
T0997_.19.0555b07: 精進亦未休息最後爲説三輪清淨如來境
T0997_.19.0555b08: 界。令諸衆生明了因縁見法本性。乃至普入
T0997_.19.0555b09: 一切如來平等法體。善男子是故汝等。應如
T0997_.19.0555b10: 是解不可思議如來事業。若諸菩薩安住於
T0997_.19.0555b11: 此不可思議如來事業。雖於諸法心得平等。
T0997_.19.0555b12: 而隨順知一切諸法離諸過失。雖能隨順三
T0997_.19.0555b13: 世平等。而不斷絶三寶種性。雖知身性猶如
T0997_.19.0555b14: 虚空本無搖動。而於十方一切佛刹普現其
T0997_.19.0555b15: 身。雖知諸法體不可説。而以語言出隨類音
T0997_.19.0555b16: 説一切法。雖隨衆生心行不同説諸因縁。而
T0997_.19.0555b17: 離衆生及諸法相。善男子諸佛如來。爲欲清
T0997_.19.0555b18: 淨菩薩心故出興於世。而實如來無有變異。
T0997_.19.0555b19: 常住於此難思事業。不捨精進授菩薩記説
T0997_.19.0555b20: 法不斷
T0997_.19.0555b21: 爾時世尊説此如來難思事業深法門已。十
T0997_.19.0555b22: 方無量阿僧企耶出過算數。諸佛刹土地六
T0997_.19.0555b23: 震動。放大光明雨衆天花。此大會中諸大威
T0997_.19.0555b24: 徳無量菩薩欲色諸天。南閻浮提十六大國
T0997_.19.0555b25: 及諸小王。龍神夜叉乾闥婆阿脩羅迦樓羅
T0997_.19.0555b26: 緊那羅摩睺羅伽人非人等。及比丘比丘尼優
T0997_.19.0555b27: 婆塞優婆夷。聞此法門心淨歡喜踊躍無量。
T0997_.19.0555b28: 以諸供具供養於佛。所謂種種妙花種種名
T0997_.19.0555b29: 香塗香末香。衣服瓔珞幢幡鬘蓋以爲供養。
T0997_.19.0555c01: 或以種種微妙音聲。歌詠讃歎恭敬供養。或
T0997_.19.0555c02: 以頂上髻中明珠額上明珠耳璫頸珠而用供
T0997_.19.0555c03: 養。或以摩尼妙寶瓔珞眞珠瓔珞月形瓔珞。
T0997_.19.0555c04: 嚴諸身分種種瓔珞。寶鎖寶印寶釧寶鐶寶
T0997_.19.0555c05: 鏡寶帶寶篋寶冠。衆妙衣服種種嚴具諸妙
T0997_.19.0555c06: 鈴鐸。倶散道場恭敬供養。或以種種妙寶供
T0997_.19.0555c07: 養。所謂吠琉璃寶閻浮洲寶。阿濕摩蘖磨寶
T0997_.19.0555c08: 室利蘖摩寶。因陀羅尼羅寶紅頗胝迦寶如火
T0997_.19.0555c09: 色寶火焔光寶無邊色寶。如是等寶奉獻於
T0997_.19.0555c10: 佛以爲供養。復有衆生以金銀等種種寶*末
T0997_.19.0555c11: 而爲供養。或以沈香多伽樓香隨時之香。妙
T0997_.19.0555c12: 栴檀香龍花鬚香赤眞珠香。以如是等種種
T0997_.19.0555c13: 香*末而以奉散。或復有散種種天花以爲供
T0997_.19.0555c14: 養。所謂波利耶怛羅迦花。曼陀羅花摩訶曼
T0997_.19.0555c15: 陀羅花。曼殊沙花摩訶曼殊沙花。盧遮迦花
T0997_.19.0555c16: 摩訶盧遮迦花。薩他羅花摩訶薩他*上
T0997_.19.0555c17: 花斫羯羅花無垢斫羯羅花。百葉花千葉花
T0997_.19.0555c18: 百千葉花。普光花普香花光焔花最勝花。無
T0997_.19.0555c19: 邊色花大普遍花愛樂見花而以供養或有衆
T0997_.19.0555c20: 生散陸生花。所謂嚩哩色枳花蘇曼那花。拘
T0997_.19.0555c21: 蘇摩花阿提目多迦花。瞻博迦花阿輸迦花。
T0997_.19.0555c22: 馱努色迦哩迦花波吒羅花。目眞隣陀花摩
T0997_.19.0555c23: 訶目眞隣陀花。或有衆生以水生花奉散供
T0997_.19.0555c24: 養。所謂優鉢羅花波頭摩花。拘物頭花芬陀
T0997_.19.0555c25: 利花。散如是等種種妙花供養於佛。一切諸
T0997_.19.0555c26: 天於虚空中奏諸天樂。清雅寥亮微妙音聲
T0997_.19.0555c27: 以爲供養。所謂簫笛箜篌琵琶螺貝種種天
T0997_.19.0555c28: 鼓美妙聲鼓。種種歌舞恭敬稱歎供養於佛。
T0997_.19.0555c29: 復雨種種天諸妙花。種種*末香種種妙寶種
T0997_.19.0556a01: 種瓔珞種種衣服。如是微妙諸天供具供養
T0997_.19.0556a02: 於佛
T0997_.19.0556a03: 爾時十方所有世界諸大菩薩摩訶薩衆倶來
T0997_.19.0556a04: 集會。及此衆中諸菩薩等。爲供養佛皆昇虚
T0997_.19.0556a05: 空。各各變身作天形像。纔變身已菩薩力故
T0997_.19.0556a06: 以衆寶網遍覆大會。其網周匝遶菩提樹。於
T0997_.19.0556a07: 其四面各四由旬皆厚八歩。種種眞珠瓔珞
T0997_.19.0556a08: 周垂。懸衆網鐸寶鈴和鳴。衆寶蓮華以爲校
T0997_.19.0556a09: 飾。其珠瓔珞一一珠中。皆有無量無數菩薩
T0997_.19.0556a10: 倶時出現。現已恭敬遶佛七匝。遶佛畢已爲
T0997_.19.0556a11: 諸菩薩。一一各化衆寶蓮華師子之座
T0997_.19.0556a12: 爾時十方無量佛刹一一如來。皆以自在威
T0997_.19.0556a13: 神力故。各各令如意寶樹寶網。及諸希有殊
T0997_.19.0556a14: 特供具。平等普至娑婆世界菩提樹下。羅列
T0997_.19.0556a15: 寶樹周匝圍遶。分布供具莊嚴道場爲欲供
T0997_.19.0556a16: 養釋迦如來及此經故。作此莊嚴供養之時。
T0997_.19.0556a17: 此會無量無數衆生。發阿耨多羅三藐三菩
T0997_.19.0556a18: 提心。無量菩薩得無生法忍
T0997_.19.0556a19: 爾時世尊普觀一切菩薩大衆作如是言。諸
T0997_.19.0556a20: 佛子等誰能發起廣大誓願。以大威徳能留
T0997_.19.0556a21: 於此不可思議種種妙寶莊嚴道場瓔珞網覆
T0997_.19.0556a22: 菩薩住處及十方來諸如意樹花果間列。發
T0997_.19.0556a23: 焔含輝常無變易。待彌勒佛下生之時。年方
T0997_.19.0556a24: 十六坐於道場正覺始圓。説此守護國界主
T0997_.19.0556a25: 經。開示演説此陀羅尼。當爾之時以申供養。
T0997_.19.0556a26: 乃至賢劫千佛出現。亦復如是以爲供養。説
T0997_.19.0556a27: 是語時於此會中。有一菩薩名神通自在王。
T0997_.19.0556a28: 於蓮花座整身威儀。右膝著於蓮花之臺。恭
T0997_.19.0556a29: 敬合掌而白佛言。世尊我能如是。如佛教勅
T0997_.19.0556b01: 留此道場。供養慈氏乃至賢劫一切如來應
T0997_.19.0556b02: 正等覺
T0997_.19.0556b03: 爾時會中有神通魔。名妙建立住四大洲。聞
T0997_.19.0556b04: 此語已即白神通自在王菩薩言聖者以何等
T0997_.19.0556b05: 器。安置於此衆寶瓔珞莊嚴道場。經爾所時
T0997_.19.0556b06: 令不損壞。時神通自在王菩薩。語彼魔言仁
T0997_.19.0556b07: 者當知。一切器物速疾破壞多諸障礙。虚空
T0997_.19.0556b08: 爲器不可損壞無有障礙。一切器中此爲最
T0997_.19.0556b09: 勝。汝勿瞬目諦觀我身。自當見我廣大之器。
T0997_.19.0556b10: 魔如其教諦觀菩薩。見菩薩身臍輪之中有一
T0997_.19.0556b11: 世界名水光王。謂此世界大水彌漫。猶如大
T0997_.19.0556b12: 海故立其名。於此界中有一如來。名吉祥寶
T0997_.19.0556b13: 蓮花如來應供正遍知明行足善逝世間解無
T0997_.19.0556b14: 上士調御丈夫天人師佛世尊。唯有清淨大
T0997_.19.0556b15: 菩薩衆。於其水中彌漫生於衆寶蓮花。吉祥
T0997_.19.0556b16: 如來坐寶花王。諸菩薩衆倶坐寶花恭敬圍
T0997_.19.0556b17: 遶。時彼如來於大衆中。説深妙法示教利喜。
T0997_.19.0556b18: 時神通魔見是事已即起合掌恭敬禮拜神通
T0997_.19.0556b19: 自在王菩薩。爾時菩薩而告之言。仁者見於
T0997_.19.0556b20: 菩薩如是廣大器不。魔言已見。奇哉大士能
T0997_.19.0556b21: 辦是事。如是大器百千倶胝那由他劫亦不
T0997_.19.0556b22: 可壞。故此大寶莊嚴道場。任持無缺無垢清
T0997_.19.0556b23: 淨。無有變異于何不可。時神通魔説此語已。
T0997_.19.0556b24: 頂禮佛足而白佛言。世尊我自思惟於過去
T0997_.19.0556b25: 世。未曾見此神通自在王菩薩神通之事。未
T0997_.19.0556b26: 曾聞此法門之時。於聲聞乘懃行精進。欲出
T0997_.19.0556b27: 三界自求涅槃。我於今日見聞是已。便於阿
T0997_.19.0556b28: 耨多羅三藐三菩提。發起決定極深重心。世
T0997_.19.0556b29: 尊設令我於恒河沙劫。處大地獄受種種苦。
T0997_.19.0556c01: 然後得成阿耨多羅三藐三菩提。我甘此苦
T0997_.19.0556c02: 終不捨於菩提之心
T0997_.19.0556c03: 爾時世尊稱讃魔言。善哉善哉汝大丈夫。能
T0997_.19.0556c04: 於阿耨多羅三藐三菩提。被大甲冑。不久亦
T0997_.19.0556c05: 如神通自在王菩薩。具足圓滿一切功徳
T0997_.19.0556c06: 守護國界主陀羅尼經菩薩瓔珞莊嚴品第
T0997_.19.0556c07: 之一
T0997_.19.0556c08: 爾時十方種種佛刹諸來菩薩。及此大會天
T0997_.19.0556c09: 龍夜叉乾。闥婆阿脩羅迦樓羅緊那羅摩睺
T0997_.19.0556c10: 羅伽人非人等。及比丘比丘尼優婆塞優婆
T0997_.19.0556c11: 夷。心生渇仰欲聞妙法。爾時世尊知此衆會
T0997_.19.0556c12: 心之所念。樂聞深法堪持法藏歡喜怡暢。復
T0997_.19.0556c13: 欲重爲開示顯説守護國界主陀羅尼經。放
T0997_.19.0556c14: 大人相無見頂光。此光名爲不捨精進。光遍
T0997_.19.0556c15: 繞此菩薩大會經七匝已。復繞文殊師利童
T0997_.19.0556c16: 子百千萬匝。作是事已入文殊頂。其光入已
T0997_.19.0556c17: 令文殊身。及其所處師子之座。威徳光明過
T0997_.19.0556c18: 於大衆百千萬倍。猶如滿月映奪衆星。爾時
T0997_.19.0556c19: 文殊師利童子。蒙佛威神即從座起。偏袒右
T0997_.19.0556c20: 肩胡跪合掌。讃佛功徳而説偈言
T0997_.19.0556c21:     佛放身智大光明 普眼見盡無餘義
T0997_.19.0556c22:     本性自然諸善巧 不思議徳悉皆圓
T0997_.19.0556c23:     丈夫牛王放大光 普照遍淨於三業
T0997_.19.0556c24:     遶我經於百千匝 繞已從頂入身心
T0997_.19.0556c25:     我昔智慧及辯才 總持光照皆微劣
T0997_.19.0556c26:     人天主光纔觸我 超過千倍勝於前
T0997_.19.0556c27:     清涼我身淨我心 踊躍歡喜皆平等
T0997_.19.0556c28:     佛智妙辯無邊際 悉皆流入我身中
T0997_.19.0556c29:     如來威徳量難知 少力不能持念此
T0997_.19.0557a01:     承佛智力今諮問 爲欲利樂諸衆生
T0997_.19.0557a02:     爲入菩薩諸行門 復令諸佛出興世
T0997_.19.0557a03:     神通放光灌頂智 願成此徳問如來
T0997_.19.0557a04:     此衆集會廣無邊 最上乘中已修入
T0997_.19.0557a05:     餘未得者傾心念 爲利樂彼問如來
T0997_.19.0557a06:     願無等智順時機 開妙法藏利含識
T0997_.19.0557a07:     魔王眷屬當摧殄 於如來教善修
T0997_.19.0557a08:     大雄智慧無有邊 善巧無窮無際限
T0997_.19.0557a09:     而我智慧不能了 是故諮問於如來
T0997_.19.0557a10:     世尊智慧如實知 於無量劫長時轉
T0997_.19.0557a11:     曠劫懃修今自在 願開佛智示衆生
T0997_.19.0557a12: 爾時文殊師利菩薩。説此偈已白佛言世尊。
T0997_.19.0557a13: 如來境界不可思議。非是菩薩稱量境界。而
T0997_.19.0557a14: 佛智慧説法無倦。大悲憐愍不捨衆生故我
T0997_.19.0557a15: 佛力敢欲諮問。世尊云何名爲菩薩瓔珞。
T0997_.19.0557a16: 云何菩薩瓔珞莊嚴。云何菩薩得殊勝行。云
T0997_.19.0557a17: 何菩薩得不思議妙法光明。遠離愚闇及諸
T0997_.19.0557a18: 疑惑。云何菩薩得於如來。大法明門悉能清
T0997_.19.0557a19: 淨。善哉世尊唯願爲我。決定宣説諸菩薩
T0997_.19.0557a20: 衆出生法門。若諸菩薩得聞此已。能破衆魔
T0997_.19.0557a21: 煩惱怨敵。入一切法永無疑惑。現前了知如
T0997_.19.0557a22: 來境界。漸次深入諸菩薩境。復能漸入一切
T0997_.19.0557a23: 智境。知衆生心淨衆生行。遊諸佛刹摧伏魔
T0997_.19.0557a24: 軍。速能攝受一切佛教。於一切法自在而轉」
T0997_.19.0557a25: 爾時世尊告文殊師利菩薩言。善哉善哉善男
T0997_.19.0557a26: 子。汝能發起大勇猛心作師子吼。問於如來
T0997_.19.0557a27: 如是妙義。汝已能於一切如來無量境界。明
T0997_.19.0557a28: 了通達能問斯義。善男子諦聽諦聽善思念
T0997_.19.0557a29: 之。吾當爲汝分別解説。如是境界及餘無量
T0997_.19.0557b01: 諸功徳法。皆令汝等速得圓滿。於一切法自
T0997_.19.0557b02: 在而轉。文殊師利唯然受教。佛告文殊師利
T0997_.19.0557b03: 言。善男子一切菩薩。皆悉具有四種瓔珞。云
T0997_.19.0557b04: 何爲四。所謂戒爲瓔珞定爲瓔珞。慧爲瓔珞
T0997_.19.0557b05: 陀羅尼門以爲瓔珞。是名爲四。善男子云何
T0997_.19.0557b06: 名爲戒爲瓔珞。善男子菩薩有一淨戒瓔珞。
T0997_.19.0557b07: 謂於衆生起無瞋恚無障礙心。令諸衆生見
T0997_.19.0557b08: 皆歡喜無有厭足
T0997_.19.0557b09: 復次善男子菩薩有二淨戒瓔珞。所謂閉惡
T0997_.19.0557b10: 趣門開人天路
T0997_.19.0557b11: 復次善男子菩薩有三淨戒瓔珞。謂身口意
T0997_.19.0557b12: 皆悉清淨
T0997_.19.0557b13: 復次善男子菩薩有四淨戒瓔珞。謂所欲皆
T0997_.19.0557b14: 遂所願皆成。所樂皆得始終究竟
T0997_.19.0557b15: 復次善男子菩薩有五淨戒瓔珞。謂具足三
T0997_.19.0557b16: 昧具足智慧具足解脱。具足解脱知見具足
T0997_.19.0557b17: 大般涅槃
T0997_.19.0557b18: 復次善男子菩薩有六淨戒瓔珞。謂不破戒
T0997_.19.0557b19: 終無悔故。不穿漏戒。無餘過故。不雜戒無和
T0997_.19.0557b20: 合故。清淨戒長白法故。自在戒隨意所往體
T0997_.19.0557b21: 具足故。自在轉戒於一切時智自在故
T0997_.19.0557b22: 復次善男子菩薩有七淨戒瓔珞。所謂施得
T0997_.19.0557b23: 清淨忍得清淨。勤得清淨定得清淨。慧得清
T0997_.19.0557b24: 淨方便得清淨不放逸得清淨
T0997_.19.0557b25: 復次善男子菩薩有八淨戒瓔珞各別圓滿。
T0997_.19.0557b26: 所謂十地圓滿不悔圓滿。不懈怠圓滿不嫌
T0997_.19.0557b27: 恨圓滿。供養佛圓滿離八難圓滿。修布施圓
T0997_.19.0557b28: 滿得善友圓滿
T0997_.19.0557b29: 復次善男子菩薩有九淨戒瓔珞。云何爲九。
T0997_.19.0557c01: 所謂得無所畏得無驚怖。得決定心得近寂
T0997_.19.0557c02: 靜。得調伏心得無貪心得勇悍心得知一切
T0997_.19.0557c03: 衆生心念得寂靜地。是名爲九。
T0997_.19.0557c04: 復次善男子菩薩。有十淨戒瓔珞云何爲。十
T0997_.19.0557c05: 所謂身瓔珞。圓滿相好爲莊嚴故。語瓔珞。如
T0997_.19.0557c06: 説修行爲莊嚴故。意瓔珞。以無煩惱爲莊嚴
T0997_.19.0557c07: 故。刹土瓔珞。以圓滿願爲莊嚴故。利他瓔珞。
T0997_.19.0557c08: 能清淨心爲莊嚴故。生處瓔珞。不造諸惡爲
T0997_.19.0557c09: 莊嚴故。菩薩行瓔珞。隨學佛行爲莊嚴故。智
T0997_.19.0557c10: 慧瓔珞。了一切法皆悉幻化爲莊嚴故。菩提
T0997_.19.0557c11: 場瓔珞。一切善根皆悉迴向爲莊嚴故。力無
T0997_.19.0557c12: 所畏佛不共法以爲瓔珞。不捨淨戒根本體
T0997_.19.0557c13: 性爲莊嚴故是名爲十
T0997_.19.0557c14: 善男子云何菩薩修諸三昧瓔珞莊嚴。善男
T0997_.19.0557c15: 子菩薩有於一種三昧瓔珞莊嚴。云何爲一。
T0997_.19.0557c16: 謂於一切衆生界中發起慈心。善男子菩薩
T0997_.19.0557c17: 復有二種三昧瓔珞莊嚴。謂質直心及柔軟
T0997_.19.0557c18: 心。菩薩復有三種三昧瓔珞莊嚴。所謂非幻
T0997_.19.0557c19: 非諂非假。菩薩復有四種三昧瓔珞莊嚴。謂
T0997_.19.0557c20: 不隨順欲不隨順瞋。不順於癡不順於怖。菩
T0997_.19.0557c21: 薩復有五種三昧瓔珞莊嚴。所謂斷於五種
T0997_.19.0557c22: 障礙。一者愛欲二者瞋害三者昏沈四者掉
T0997_.19.0557c23: 悔五者疑心。斷此五蓋以爲莊嚴。菩薩復有
T0997_.19.0557c24: 六種三昧瓔珞莊嚴。謂念佛念法念僧。念戒
T0997_.19.0557c25: 念捨念天。菩薩復有七種三昧瓔珞莊嚴謂
T0997_.19.0557c26: 不忘失菩提之心。隨順修學七菩提分。謂念
T0997_.19.0557c27: 覺分擇法覺分。精進覺分喜覺分。輕安覺分
T0997_.19.0557c28: 捨覺分定覺分。菩薩復有八種三昧瓔珞莊
T0997_.19.0557c29: 嚴。謂八聖道。正見正思惟正語正業。正命正
T0997_.19.0558a01: 精進正念正定。菩薩復有九種三昧瓔珞莊
T0997_.19.0558a02: 嚴。云何爲九。善男子此菩薩心無有忘失。大
T0997_.19.0558a03: 悲威力不捨衆生。修習建立九次第定。謂離
T0997_.19.0558a04: 欲惡不善法。有尋有伺離生喜樂。入於初禪
T0997_.19.0558a05: 得圓滿住。除滅尋伺内淨一心。無尋無伺定
T0997_.19.0558a06: 生喜樂。入第二禪得圓滿住。離喜住捨有念
T0997_.19.0558a07: 正知身受樂諸聖所説能捨有念受樂。入第
T0997_.19.0558a08: 三禪得圓滿住。斷樂先除苦憂喜已滅。不苦
T0997_.19.0558a09: 不樂捨念清淨。入第四禪得圓滿住。超一切
T0997_.19.0558a10: 色想滅有對想。不念種種想入無邊虚空。於
T0997_.19.0558a11: 空無邊處得圓滿住。超過一切空無邊處。入
T0997_.19.0558a12: 無邊識。於無邊識處得圓滿住。超一切識無
T0997_.19.0558a13: 邊處。入無少所有。於無所有處得圓滿住。超
T0997_.19.0558a14: 過一切無所有處。入非想非非想處。於非想
T0997_.19.0558a15: 非非想處得圓滿住。超過一切非想非非想
T0997_.19.0558a16: 處。入滅受想定。於滅受想定得圓滿住。如是
T0997_.19.0558a17: 善巧方便力故眞際現前。由先滅力於此安
T0997_.19.0558a18: 住。然後利樂一切衆生。隨諸法門令得成熟。
T0997_.19.0558a19: 是名菩薩九種三昧瓔珞莊嚴。善男子菩薩
T0997_.19.0558a20: 復有十種三昧瓔珞莊嚴。何等爲十。所謂法
T0997_.19.0558a21: 性無亂故。妙定圓滿故。不捨精進故。常樂寂
T0997_.19.0558a22: 靜故。不斷善根故。心不散亂故。身得安樂故。
T0997_.19.0558a23: 觀察諸法故。得心自在故。得聖種性故。善男
T0997_.19.0558a24: 子此是菩薩十種三昧瓔珞莊嚴
T0997_.19.0558a25: 善男子云何名爲菩薩智慧瓔珞莊嚴。善男
T0997_.19.0558a26: 子菩薩摩訶薩有一智慧瓔珞莊嚴。云何爲
T0997_.19.0558a27: 一。所謂一切法中斷除疑惑。復次善男子菩
T0997_.19.0558a28: 薩復有二種智慧瓔珞莊嚴。謂遠離惡作現
T0997_.19.0558a29: 煩惱。菩薩復有三種智慧瓔珞莊嚴。謂
T0997_.19.0558b01: 斷除愚癡破無明藏除去黒暗。菩薩復有四
T0997_.19.0558b02: 種智慧瓔珞莊嚴。謂知苦智慧斷集智慧。證
T0997_.19.0558b03: 滅智慧修道智慧。菩薩復有五種智慧瓔珞
T0997_.19.0558b04: 莊嚴。謂戒蘊清淨。戒體如空不可得故。定蘊
T0997_.19.0558b05: 清淨。發勝智慧起動念故。解脱蘊清淨。一
T0997_.19.0558b06: 切諸法體無二故。解脱知見蘊清淨。了知三
T0997_.19.0558b07: 世體平等故。法蘊清淨。諸法體性無染著故。
T0997_.19.0558b08: 菩薩復有六種智慧瓔珞莊嚴。謂布施波羅
T0997_.19.0558b09: 蜜多三輪清淨。謂我輪清淨。知我如幻體平
T0997_.19.0558b10: 等故。衆生輪清淨。了所化生皆如夢故。菩提
T0997_.19.0558b11: 心輪清淨。不求世間異熟果故。淨戒波羅蜜
T0997_.19.0558b12: 多三輪清淨。謂身輪清淨。猶如鏡像體平等
T0997_.19.0558b13: 故。語輪清淨。猶如谷響體平等故。意輪清淨。
T0997_.19.0558b14: 了心如幻體平等故。安忍波羅蜜多三輪清
T0997_.19.0558b15: 淨。謂離瞋清淨。忍受麁惡加毀辱故。離愛清
T0997_.19.0558b16: 淨。斷於稱讃敬養等故。斷支節清淨。觀察法
T0997_.19.0558b17: 身體無二故。精進波羅蜜多三輪清淨。謂無
T0997_.19.0558b18: 功用清淨。觀察生死猶如夢故。堅固清淨。心
T0997_.19.0558b19: 如金剛不可壞故。取捨清淨。超過諸相無取
T0997_.19.0558b20: 捨故。靜慮波羅蜜多三輪清淨。謂本性清淨
T0997_.19.0558b21: 無轉智故。妙觀清淨。無執著故。因縁清淨。生
T0997_.19.0558b22: 神通故。方便波羅蜜多三輪清淨。謂財攝清
T0997_.19.0558b23: 淨。成熟一切衆生界故。總持清淨。受持一切
T0997_.19.0558b24: 妙法門故。大願清淨。莊嚴種種淨佛刹故。菩
T0997_.19.0558b25: 薩復有七種智慧瓔珞莊嚴。所謂無念智慧。
T0997_.19.0558b26: 住於離念四念住故。無生滅智住正斷故。身
T0997_.19.0558b27: 心寂靜住神足故。具知根智住諸根故。摧破
T0997_.19.0558b28: 四魔住諸力故。知法本性住七覺故。知去來
T0997_.19.0558b29: 智住八聖故。菩薩復有八種智慧瓔珞莊嚴。
T0997_.19.0558c01: 謂知妙正智入寂靜故。知深觀智無翳障故。
T0997_.19.0558c02: 知諸蘊智悟法蘊故。知諸界智空平等故。知
T0997_.19.0558c03: 諸處智了空聚故。知因縁智住無我故。知眞
T0997_.19.0558c04: 諦智心無亂故。知厭離智如實觀察眞實法
T0997_.19.0558c05: 故。菩薩復有九種智慧瓔珞莊嚴。云何爲九。
T0997_.19.0558c06: 謂知過去智前際清淨故。知未來智後際清
T0997_.19.0558c07: 淨故。知現在智中際清淨故。知正定智因無
T0997_.19.0558c08: 滅故。知不定智縁和合故。知邪定智邪業成
T0997_.19.0558c09: 故。佛平等智法身徳故。法平等智法無染故。
T0997_.19.0558c10: 僧平等智無爲徳故。是名爲九。菩薩復有十
T0997_.19.0558c11: 種智慧瓔珞莊嚴。何等爲十。所謂知如幻智
T0997_.19.0558c12: 積集相故。知如夢智分別相故。知如焔智輪
T0997_.19.0558c13: 轉相故。知如像智不往來故。知如影智因縁
T0997_.19.0558c14: 合故。知如響智縁起相故。知法界智不可壞
T0997_.19.0558c15: 故。知眞如智無住相故。知眞際智湛然淨故。
T0997_.19.0558c16: 知有爲智無爲性故。是名爲十。善男子是名
T0997_.19.0558c17: 菩薩十種智慧瓔珞莊嚴。善男子云何名爲
T0997_.19.0558c18: 一切菩薩陀羅尼門瓔珞莊嚴。善男子菩薩
T0997_.19.0558c19: 有一陀羅尼門瓔珞莊嚴。云何爲一。所謂正
T0997_.19.0558c20: 念不忘
T0997_.19.0558c21: 復次善男子菩薩有二陀羅尼門瓔珞莊嚴。
T0997_.19.0558c22: 謂文持義持。菩薩有三陀羅尼門瓔珞莊嚴。
T0997_.19.0558c23: 謂於義善巧。於文善巧分析善巧。菩薩有四
T0997_.19.0558c24: 陀羅尼門瓔珞莊嚴。謂不著語不謇澁語。分
T0997_.19.0558c25: 明辯語無雜亂語。菩薩有五陀羅尼門瓔珞
T0997_.19.0558c26: 莊嚴。謂知所聞義隨順行故。知諸文身隨順
T0997_.19.0558c27: 行故。知了義經隨順行故。知於一切補特伽
T0997_.19.0558c28: 羅音聲法智隨順行故。知諸世間出世間法
T0997_.19.0558c29: 隨順行故。菩薩有六陀羅尼門瓔珞莊嚴。所
T0997_.19.0559a01: 謂如所説理而修行故。證眞起説隨宜演故。
T0997_.19.0559a02: 所言誠諦無諂誑故。言常威徳不捨大悲説
T0997_.19.0559a03: 正法故。善知根器巧能演説無増減故。得世
T0997_.19.0559a04: 間智知時而説不非時故。菩薩有七陀羅尼
T0997_.19.0559a05: 門瓔珞莊嚴。所謂迅疾辯捷利辯。如意辯無
T0997_.19.0559a06: 著辯。威徳辯無錯謬辯。一切世間最上妙
T0997_.19.0559a07: 辯。菩薩有八陀羅尼門瓔珞莊嚴。所謂善知
T0997_.19.0559a08: 天語龍語。夜叉語乾闥婆語。阿修羅語迦樓
T0997_.19.0559a09: 羅語。緊那羅語摩睺羅加人非人等。乃至一
T0997_.19.0559a10: 切衆生語言。菩薩有九陀羅尼門瓔珞莊嚴。
T0997_.19.0559a11: 何等爲九。所謂處衆無畏。摧諸異學。説法無
T0997_.19.0559a12: 畏。善答問難知廣大説。知隨意説。行正直行
T0997_.19.0559a13: 顯金剛力。示現劫燒破著常想。説諸乘法
T0997_.19.0559a14: 就衆生。是名爲九。菩薩有十陀羅尼門瓔珞
T0997_.19.0559a15: 莊嚴。云何爲十。所謂善能除斷一切疑難。善
T0997_.19.0559a16: 知一切廣大法門。善得無師自然智慧。善説
T0997_.19.0559a17: 無盡字句法門。善説一切圓滿深義。善能開
T0997_.19.0559a18: 示無邊佛法。善説無邊煩惱過患。善説無量
T0997_.19.0559a19: 深解脱門。善能深入衆生根性。善入如來無
T0997_.19.0559a20: 著無礙辯才智慧。是名爲十。善男子是名菩
T0997_.19.0559a21: 薩陀羅尼門瓔珞莊嚴
T0997_.19.0559a22: 守護國界主陀羅尼經卷第七
T0997_.19.0559a23:
T0997_.19.0559a24:
T0997_.19.0559a25:
T0997_.19.0559a26: 守護國界主陀羅尼經卷第八
T0997_.19.0559a27:  *罽賓國三藏沙門般若共牟尼室利譯 
T0997_.19.0559a28:   菩薩瓔珞莊嚴品第六之二
T0997_.19.0559a29: 爾時世尊欲重宣此四瓔珞義。而説偈言
T0997_.19.0559b01:     大智慧者四瓔珞 莊嚴最上第一乘
T0997_.19.0559b02:     淨戒三昧智慧門 勝妙眞言決定説
T0997_.19.0559b03:     無瞋衆生皆愛樂 關閉一切惡趣門
T0997_.19.0559b04:     能令智者處人天 此圓滿戒爲瓔珞
T0997_.19.0559b05:     身口意業皆清淨 所有願欲悉皆圓
T0997_.19.0559b06:     正精進行堅固求 此戒瓔珞莊嚴體
T0997_.19.0559b07:     成就定慧及解脱 解脱知見亦復然
T0997_.19.0559b08:     及證無上大涅槃 此戒瓔珞莊嚴體
T0997_.19.0559b09:     不破尸羅清淨戒 淳淨無雜及清
T0997_.19.0559b10:     得身自在法亦然 此戒瓔珞莊嚴體
T0997_.19.0559b11:     若得具於清淨施 安忍精進淨亦然
T0997_.19.0559b12:     諸禪智慧方便門 及不放逸智清淨
T0997_.19.0559b13:     不動堅固妙安立 甚深教證無退心
T0997_.19.0559b14:     遠離懶墮知足修 此戒清淨莊嚴體
T0997_.19.0559b15:     聖者讃戒勤精進 彼人憂惱永不生
T0997_.19.0559b16:     所作衆善無悔心 此即淨戒莊嚴體
T0997_.19.0559b17:     處衆無畏無驚怖 得極決定寂靜心
T0997_.19.0559b18:     三有牢獄不能羈 得大名稱堪任力
T0997_.19.0559b19:     既自調伏知他意 此即淨戒所莊嚴
T0997_.19.0559b20:     以諸相好莊嚴身 即是淨戒莊嚴體
T0997_.19.0559b21:     如説而行能淨語 即具足智語莊嚴
T0997_.19.0559b22:     得無煩惱莊嚴心 即是淨戒之瓔珞
T0997_.19.0559b23:     最勝大願嚴佛刹 成就衆生第一乘
T0997_.19.0559b24:     不造一切惡業因 令所生處皆嚴飾
T0997_.19.0559b25:     學佛能嚴菩薩行 善根迴向嚴道場
T0997_.19.0559b26:     力無畏法盡莊嚴 亦復莊嚴變化智
T0997_.19.0559b27:     慈定瓔珞能遍覆 柔和質直智皆圓
T0997_.19.0559b28:     已絶幻僞諂誑心 愛恚癡怖無隨轉
T0997_.19.0559b29:     斷除五蓋爲瓔珞 勤修六念所莊嚴
T0997_.19.0559c01:     七覺八道三摩提 九次第定常修習
T0997_.19.0559c02:     稱性懃修於止觀 樂住寂靜諦思惟
T0997_.19.0559c03:     正念不斷諸善根 得聖種性心自在
T0997_.19.0559c04:     智於諸法無疑惑 現行惡作永不生
T0997_.19.0559c05:     無明癡闇悉皆除 於諦智中光普照
T0997_.19.0559c06:     苦集滅道智清淨 不可得故淨尸羅
T0997_.19.0559c07:     超過念慧清淨禪 二相兼忘淨解脱
T0997_.19.0559c08:     智見不著於三世 法蘊清淨無染成
T0997_.19.0559c09:     亦無能念清淨心 智慧莊嚴皆具足
T0997_.19.0559c10:     由依智慧爲瓔珞 能淨施戒等三輪
T0997_.19.0559c11:     以無住相施衆生 便得布施三輪淨
T0997_.19.0559c12:     衆生菩提及自己 知如夢幻無所求
T0997_.19.0559c13:     以智慧故戒莊嚴 便能得戒三輪淨
T0997_.19.0559c14:     身語及心如鏡像 如響如幻淨無瑕
T0997_.19.0559c15:     以智慧故忍莊嚴 彼忍三輪盡清淨
T0997_.19.0559c16:     智達無高亦無下 常觀淨妙眞法身
T0997_.19.0559c17:     以智慧故懃莊嚴 精進三輪亦清淨
T0997_.19.0559c18:     其心任運能堅固 無取無捨相皆空
T0997_.19.0559c19:     以智慧故定莊嚴 禪定便得三輪淨
T0997_.19.0559c20:     本性深觀因縁淨 無動無著起神通
T0997_.19.0559c21:     以智慧故方便嚴 彼得三輪盡清淨
T0997_.19.0559c22:     善攝眞言願精進 化生妙法刹莊嚴
T0997_.19.0559c23:     常住念處無念心 正斷之中心不二
T0997_.19.0559c24:     欲勤心觀神通足 知諸衆生根性殊
T0997_.19.0559c25:     安住諸力摧衆魔 正念覺知諸法性
T0997_.19.0559c26:     無去無來道亦爾 此名智慧瓔珞嚴
T0997_.19.0559c27:     深入寂靜奢摩他 毘鉢舍那無不照
T0997_.19.0559c28:     了知法蘊成蘊智 知界平等如虚空
T0997_.19.0559c29:     諸處空聚亦善知 法本無我因縁起
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