大般若波羅蜜多經卷第七十九
 
    三藏法師玄奘奉 詔譯
初分天帝品第二十二之三
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住此是色,不應住此是受、想、行、識。何
以故?以有所得為方便故。 「憍尸迦!菩薩摩
訶薩行般若波羅蜜多時,不應住此是眼處,
不應住此是耳、鼻、舌、身、意處。何以故?以有所
得為方便故。 「憍尸迦!菩薩摩訶薩行般若波
羅蜜多時,不應住此是色處,不應住此是聲、
香、味、觸、法處。何以故?以有所得為方便故。 「憍
尸迦!菩薩摩訶薩行般若波羅蜜多時,不應
住此是眼界,不應住此是色界、眼識界及眼
觸、眼觸為緣所生諸受。何以故?以有所得為
方便故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜
多時,不應住此是耳界,不應住此是聲界、耳
識界及耳觸、耳觸為緣所生諸受。何以故?以
有所得為方便故。 「憍尸迦!菩薩摩訶薩行般
若波羅蜜多時,不應住此是鼻界,不應住此
是香界、鼻識界及鼻觸、鼻觸為緣所生諸受。
何以故?以有所得為方便故。 「憍尸迦!菩薩
摩訶薩行般若波羅蜜多時,不應住此是舌
界,不應住此是味界、舌識界及舌觸、舌觸為
緣所生諸受。何以故?以有所得為方便故。 「憍
尸迦!菩薩摩訶薩行般若波羅蜜多時,不應
住此是身界,不應住此是觸界、身識界及身
觸、身觸為緣所生諸受。何以故?以有所得
為方便故。 「憍尸迦!菩薩摩訶薩行般若波
羅蜜多時,不應住此是意界,不應住此是
法界、意識界及意觸、意觸為緣所生諸受。何
以故?以有所得為方便故。 「憍尸迦!菩薩摩
訶薩行般若波羅蜜多時,不應住此是地
界,不應住此是水、火、風、空、識界。何以故?以
有所得為方便故。 「憍尸迦!菩薩摩訶薩行般
若波羅蜜多時,不應住此是苦聖諦,不應住
此是集、滅、道聖諦。何以故?以有所得為方
便故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住此是無明,不應住此是行、識、名色、
六處、觸、受、愛、取、有、生、老死愁歎苦憂惱。何以
故?以有所得為方便故。 「憍尸迦!菩薩摩訶薩
行般若波羅蜜多時,不應住此是內空,不應
住此是外空、內外空、空空、大空、勝義空、有為空、
無為空、畢竟空、無際空、散空、無變異空、本性空、
自相空、共相空、一切法空、不可得空、無性空、自
性空、無性自性空。何以故?以有所得為方便
故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜多時,
不應住此是真如,不應住此是法界、法性、不
虛妄性、不變異性、平等性、離生性、法定、法住、實
際、虛空界、不思議界。何以故?以有所得為方
便故。
「憍尸迦!菩薩摩訶薩行般若波羅蜜多時,不
應住此是布施波羅蜜多,不應住此是淨戒、
安忍、精進、靜慮、般若波羅蜜多。何以故?以有
所得為方便故。 「憍尸迦!菩薩摩訶薩行般若
波羅蜜多時,不應住此是四靜慮,不應住此
是四無量、四無色定。何以故?以有所得為方
便故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住此是八解脫,不應住此是八勝處、
九次第定、十遍處。何以故?以有所得為方便
故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜多時,
不應住此是四念住,不應住此是四正斷、四
神足、五根、五力、七等覺支、八聖道支。何以故?
以有所得為方便故。 「憍尸迦!菩薩摩訶薩行
般若波羅蜜多時,不應住此是空解脫門,不
應住此是無相、無願解脫門。何以故?以有所
得為方便故。 「憍尸迦!菩薩摩訶薩行般若波
羅蜜多時,不應住此是五眼,不應住此是六
神通。何以故?以有所得為方便故。 「憍尸迦!
菩薩摩訶薩行般若波羅蜜多時,不應住此
是佛十力,不應住此是四無所畏、四無礙解、
大慈、大悲、大喜、大捨、十八佛不共法。何以故?
以有所得為方便故。 「憍尸迦!菩薩摩訶薩行
般若波羅蜜多時,不應住此是無忘失法,不
應住此是琣穜邥吽C何以故?以有所得為方
便故。 「憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住此是一切陀羅尼門,不應住此是
一切三摩地門。何以故?以有所得為方便故。
「憍尸迦!菩薩摩訶薩行般若波羅蜜多時,不
應住此是一切智,不應住此是道相智、一切
相智。何以故?以有所得為方便故。 「憍尸迦!
菩薩摩訶薩行般若波羅蜜多時,不應住此
是聲聞乘,不應住此是獨覺乘、無上乘。何以
故?以有所得為方便故。 「憍尸迦!菩薩摩訶
薩行般若波羅蜜多時,不應住此是預流果,
不應住此是一來、不還、阿羅漢果、獨覺、菩薩、如
來。何以故?以有所得為方便故。 「憍尸迦!菩
薩摩訶薩行般若波羅蜜多時,不應住此是
極喜地,不應住此是離垢地、發光地、焰慧地、
極難勝地、現前地、遠行地、不動地、善慧地、法雲
地。何以故?以有所得為方便故。 「憍尸迦!菩
薩摩訶薩行般若波羅蜜多時,不應住此是
異生地,不應住此是種姓地、第八地、具見地、
薄地、離欲地、已辦地、獨覺地、菩薩地、如來地。
何以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住色若常若無常,不應住受、想、行、識
若常若無常;不應住色若樂若苦,不應住
受、想、行、識若樂若苦;不應住色若我若無
我,不應住受、想、行、識若我若無我;不應住色
若淨若不淨,不應住受、想、行、識若淨若不淨;
不應住色若寂靜若不寂靜,不應住受、想、行、
識若寂靜若不寂靜;不應住色若遠離若不
遠離,不應住受、想、行、識若遠離若不遠離;不
應住色若空若不空,不應住受、想、行、識若空
若不空;不應住色若有相若無相,不應住受、
想、行、識若有相若無相;不應住色若有願若
無願,不應住受、想、行、識若有願若無願。何
以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多時,
不應住眼處若常若無常,不應住耳、鼻、舌、身、
意處若常若無常;不應住眼處若樂若苦,不
應住耳、鼻、舌、身、意處若樂若苦;不應住眼處
若我若無我,不應住耳、鼻、舌、身、意處若我若無
我;不應住眼處若淨若不淨,不應住耳、鼻、舌、
身、意處若淨若不淨;不應住眼處若寂靜若
不寂靜,不應住耳、鼻、舌、身、意處若寂靜若不
寂靜;不應住眼處若遠離若不遠離,不應住
耳、鼻、舌、身、意處若遠離若不遠離;不應住眼
處若空若不空,不應住耳、鼻、舌、身、意處若空
若不空;不應住眼處若有相若無相,不應住
耳、鼻、舌、身、意處若有相若無相;不應住眼處
若有願若無願,不應住耳、鼻、舌、身、意處若有
願若無願。何以故?以有所得為方便故。 「復次,
憍尸迦!菩薩摩訶薩行般若波羅蜜多時,不
應住色處若常若無常,不應住聲、香、味、觸、法
處若常若無常;不應住色處若樂若苦,不應
住聲、香、味、觸、法處若樂若苦;不應住色處若
我若無我,不應住聲、香、味、觸、法處若我若無
我;不應住色處若淨若不淨,不應住聲、香、味、
觸、法處若淨若不淨;不應住色處若寂靜若
不寂靜,不應住聲、香、味、觸、法處若寂靜若不
寂靜;不應住色處若遠離若不遠離,不應住
聲、香、味、觸、法處若遠離若不遠離;不應住色
處若空若不空,不應住聲、香、味、觸、法處若空
若不空;不應住色處若有相若無相,不應住
聲、香、味、觸、法處若有相若無相;不應住色處
若有願若無願,不應住聲、香、味、觸、法處若有
願若無願。何以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住眼界若常若無常,不應住色界、眼
識界及眼觸、眼觸為緣所生諸受若常若無
常;不應住眼界若樂若苦,不應住色界乃至
眼觸為緣所生諸受若樂若苦;不應住眼界
若我若無我,不應住色界乃至眼觸為緣所
生諸受若我若無我;不應住眼界若淨若不
淨,不應住色界乃至眼觸為緣所生諸受若
淨若不淨;不應住眼界若寂靜若不寂靜,不
應住色界乃至眼觸為緣所生諸受若寂靜若
不寂靜;不應住眼界若遠離若不遠離,不應
住色界乃至眼觸為緣所生諸受若遠離若不
遠離;不應住眼界若空若不空,不應住色界
乃至眼觸為緣所生諸受若空若不空;不應
住眼界若有相若無相,不應住色界乃至眼
觸為緣所生諸受若有相若無相;不應住眼
界若有願若無願,不應住色界乃至眼觸為
緣所生諸受若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住耳界若常若無常,不應住聲界、耳
識界及耳觸、耳觸為緣所生諸受若常若無
常;不應住耳界若樂若苦,不應住聲界乃至
耳觸為緣所生諸受若樂若苦;不應住耳界
若我若無我,不應住聲界乃至耳觸為緣所
生諸受若我若無我;不應住耳界若淨若不
淨,不應住聲界乃至耳觸為緣所生諸受若
淨若不淨;不應住耳界若寂靜若不寂靜,不
應住聲界乃至耳觸為緣所生諸受若寂靜若
不寂靜;不應住耳界若遠離若不遠離,不應
住聲界乃至耳觸為緣所生諸受若遠離若不
遠離;不應住耳界若空若不空,不應住聲界
乃至耳觸為緣所生諸受若空若不空;不應
住耳界若有相若無相,不應住聲界乃至耳
觸為緣所生諸受若有相若無相;不應住耳
界若有願若無願,不應住聲界乃至耳觸為
緣所生諸受若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住鼻界若常若無常,不應住香界、鼻
識界及鼻觸、鼻觸為緣所生諸受若常若無
常;不應住鼻界若樂若苦,不應住香界乃至
鼻觸為緣所生諸受若樂若苦;不應住鼻界
若我若無我,不應住香界乃至鼻觸為緣所
生諸受若我若無我;不應住鼻界若淨若不
淨,不應住香界乃至鼻觸為緣所生諸受若
淨若不淨;不應住鼻界若寂靜若不寂靜,不
應住香界乃至鼻觸為緣所生諸受若寂靜若
不寂靜;不應住鼻界若遠離若不遠離,不應
住香界乃至鼻觸為緣所生諸受若遠離若不
遠離;不應住鼻界若空若不空,不應住香界
乃至鼻觸為緣所生諸受若空若不空;不應
住鼻界若有相若無相,不應住香界乃至鼻
觸為緣所生諸受若有相若無相;不應住鼻
界若有願若無願,不應住香界乃至鼻觸為
緣所生諸受若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住舌界若常若無常,不應住味界、舌
識界及舌觸、舌觸為緣所生諸受若常若無
常;不應住舌界若樂若苦,不應住味界乃至
舌觸為緣所生諸受若樂若苦;不應住舌界
若我若無我,不應住味界乃至舌觸為緣所
生諸受若我若無我;不應住舌界若淨若不
淨,不應住味界乃至舌觸為緣所生諸受若
淨若不淨;不應住舌界若寂靜若不寂靜,不
應住味界乃至舌觸為緣所生諸受若寂靜若
不寂靜;不應住舌界若遠離若不遠離,不應
住味界乃至舌觸為緣所生諸受若遠離若不
遠離;不應住舌界若空若不空,不應住味界
乃至舌觸為緣所生諸受若空若不空;不應
住舌界若有相若無相,不應住味界乃至舌
觸為緣所生諸受若有相若無相;不應住舌
界若有願若無願,不應住味界乃至舌觸為
緣所生諸受若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住身界若常若無常,不應住觸界、身
識界及身觸、身觸為緣所生諸受若常若無
常;不應住身界若樂若苦,不應住觸界乃至
身觸為緣所生諸受若樂若苦;不應住身界
若我若無我,不應住觸界乃至身觸為緣所生
諸受若我若無我;不應住身界若淨若不淨,
不應住觸界乃至身觸為緣所生諸受若淨若
不淨;不應住身界若寂靜若不寂靜,不應住
觸界乃至身觸為緣所生諸受若寂靜若不寂
靜;不應住身界若遠離若不遠離,不應住觸
界乃至身觸為緣所生諸受若遠離若不遠
離;不應住身界若空若不空,不應住觸界乃
至身觸為緣所生諸受若空若不空;不應住
身界若有相若無相,不應住觸界乃至身觸
為緣所生諸受若有相若無相;不應住身界
若有願若無願,不應住觸界乃至身觸為緣
所生諸受若有願若無願。何以故?以有所得
為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住意界若常若無常,不應住法界、意
識界及意觸、意觸為緣所生諸受若常若無
常;不應住意界若樂若苦,不應住法界乃至
意觸為緣所生諸受若樂若苦;不應住意界
若我若無我,不應住法界乃至意觸為緣所
生諸受若我若無我;不應住意界若淨若不
淨,不應住法界乃至意觸為緣所生諸受若
淨若不淨;不應住意界若寂靜若不寂靜,不
應住法界乃至意觸為緣所生諸受若寂靜若
不寂靜;不應住意界若遠離若不遠離,不應
住法界乃至意觸為緣所生諸受若遠離若不
遠離;不應住意界若空若不空,不應住法界
乃至意觸為緣所生諸受若空若不空;不應
住意界若有相若無相,不應住法界乃至意
觸為緣所生諸受若有相若無相;不應住意
界若有願若無願,不應住法界乃至意觸為
緣所生諸受若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住地界若常若無常,不應住水、火、風、
空、識界若常若無常;不應住地界若樂若苦,
不應住水、火、風、空、識界若樂若苦;不應住地
界若我若無我,不應住水、火、風、空、識界若我
若無我;不應住地界若淨若不淨,不應住水、
火、風、空、識界若淨若不淨;不應住地界若寂
靜若不寂靜,不應住水、火、風、空、識界若寂靜
若不寂靜;不應住地界若遠離若不遠離,不
應住水、火、風、空、識界若遠離若不遠離;不應
住地界若空若不空,不應住水、火、風、空、識界
若空若不空;不應住地界若有相若無相,不
應住水、火、風、空、識界若有相若無相;不應住
地界若有願若無願,不應住水、火、風、空、識界
若有願若無願。何以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住苦聖諦若常若無常,不應住集、滅、
道聖諦若常若無常;不應住苦聖諦若樂若
苦,不應住集、滅、道聖諦若樂若苦;不應住苦
聖諦若我若無我,不應住集、滅、道聖諦若我
若無我;不應住苦聖諦若淨若不淨,不應住
集、滅、道聖諦若淨若不淨;不應住苦聖諦若
寂靜若不寂靜,不應住集、滅、道聖諦若寂靜
若不寂靜;不應住苦聖諦若遠離若不遠離,
不應住集、滅、道聖諦若遠離若不遠離;不應
住苦聖諦若空若不空,不應住集、滅、道聖諦
若空若不空;不應住苦聖諦若有相若無相,
不應住集、滅、道聖諦若有相若無相;不應住
苦聖諦若有願若無願,不應住集、滅、道聖諦
若有願若無願。何以故?以有所得為方便
故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住無明若常若無常,不應住行、識、名
色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱若常
若無常;不應住無明若樂若苦,不應住行乃
至老死愁歎苦憂惱若樂若苦;不應住無明
若我若無我,不應住行乃至老死愁歎苦憂
惱若我若無我;不應住無明若淨若不淨,不
應住行乃至老死愁歎苦憂惱若淨若不淨;
不應住無明若寂靜若不寂靜,不應住行乃
至老死愁歎苦憂惱若寂靜若不寂靜;不應
住無明若遠離若不遠離,不應住行乃至老
死愁歎苦憂惱若遠離若不遠離;不應住無
明若空若不空,不應住行乃至老死愁歎苦
憂惱若空若不空;不應住無明若有相若無
相,不應住行乃至老死愁歎苦憂惱若有相若
無相;不應住無明若有願若無願,不應住行
乃至老死愁歎苦憂惱若有願若無願。何以
故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住內空若常若無常,不應住外空、內
外空、空空、大空、勝義空、有為空、無為空、畢竟空、
無際空、散空、無變異空、本性空、自相空、共相空、
一切法空、不可得空、無性空、自性空、無性自性
空若常若無常;不應住內空若樂若苦,不應
住外空乃至無性自性空若樂若苦;不應住內
空若我若無我,不應住外空乃至無性自性
空若我若無我;不應住內空若淨若不淨,
不應住外空乃至無性自性空若淨若不淨;
不應住內空若寂靜若不寂靜,不應住外空
乃至無性自性空若寂靜若不寂靜;不應住
內空若遠離若不遠離,不應住外空乃至無
性自性空若遠離若不遠離;不應住內空若
空若不空,不應住外空乃至無性自性空若
空若不空;不應住內空若有相若無相,不應
住外空乃至無性自性空若有相若無相;不
應住內空若有願若無願,不應住外空乃至
無性自性空若有願若無願。何以故?以有所
得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住真如若常若無常,不應住法界、法
性、不虛妄性、不變異性、平等性、離生性、法定、法
住、實際、虛空界、不思議界若常若無常;不應
住真如若樂若苦,不應住法界乃至不思議
界若樂若苦;不應住真如若我若無我,不應
住法界乃至不思議界若我若無我;不應住
真如若淨若不淨,不應住法界乃至不思議
界若淨若不淨;不應住真如若寂靜若不寂
靜,不應住法界乃至不思議界若寂靜若不
寂靜;不應住真如若遠離若不遠離,不應住
法界乃至不思議界若遠離若不遠離;不應
住真如若空若不空,不應住法界乃至不思
議界若空若不空;不應住真如若有相若
無相,不應住法界乃至不思議界若有相若
無相;不應住真如若有願若無願,不應住法
界乃至不思議界若有願若無願。何以故?以
有所得為方便故。 「復次,憍尸迦!菩薩摩訶薩
行般若波羅蜜多時,不應住布施波羅蜜多
若常若無常,不應住淨戒、安忍、精進、靜慮、般
若波羅蜜多若常若無常;不應住布施波羅
蜜多若樂若苦,不應住淨戒乃至般若波羅
蜜多若樂若苦;不應住布施波羅蜜多若我
若無我,不應住淨戒乃至般若波羅蜜多若
我若無我;不應住布施波羅蜜多若淨若不
淨,不應住淨戒乃至般若波羅蜜多若淨若
不淨;不應住布施波羅蜜多若寂靜若不寂
靜,不應住淨戒乃至般若波羅蜜多若寂靜
若不寂靜;不應住布施波羅蜜多若遠離若
不遠離,不應住淨戒乃至般若波羅蜜多若
遠離若不遠離;不應住布施波羅蜜多若空
若不空,不應住淨戒乃至般若波羅蜜多若
空若不空;不應住布施波羅蜜多若有相若
無相,不應住淨戒乃至般若波羅蜜多若有
相若無相;不應住布施波羅蜜多若有願若
無願,不應住淨戒乃至般若波羅蜜多若有
願若無願。何以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住四靜慮若常若無常,不應住四無
量、四無色定若常若無常;不應住四靜慮若
樂若苦,不應住四無量、四無色定若樂若苦;
不應住四靜慮若我若無我,不應住四無量、
四無色定若我若無我;不應住四靜慮若淨
若不淨,不應住四無量、四無色定若淨若不
淨;不應住四靜慮若寂靜若不寂靜,不應住
四無量、四無色定若寂靜若不寂靜;不應住
四靜慮若遠離若不遠離,不應住四無量、四
無色定若遠離若不遠離;不應住四靜慮若
空若不空,不應住四無量、四無色定若空若
不空;不應住四靜慮若有相若無相,不應
住四無量、四無色定若有相若無相;不應住
四靜慮若有願若無願,不應住四無量、四無
色定若有願若無願。何以故?以有所得為方
便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住八解脫若常若無常,不應住八勝
處、九次第定、十遍處若常若無常;不應住八
解脫若樂若苦,不應住八勝處、九次第定、十
遍處若樂若苦;不應住八解脫若我若無我,
不應住八勝處、九次第定、十遍處若我若無
我;不應住八解脫若淨若不淨,不應住八勝
處、九次第定、十遍處若淨若不淨;不應住八
解脫若寂靜若不寂靜,不應住八勝處、九次
第定、十遍處若寂靜若不寂靜;不應住八解
脫若遠離若不遠離,不應住八勝處、九次第
定、十遍處若遠離若不遠離;不應住八解脫
若空若不空,不應住八勝處、九次第定、十遍
處若空若不空;不應住八解脫若有相若無
相,不應住八勝處、九次第定、十遍處若有相
若無相;不應住八解脫若有願若無願,不應
住八勝處、九次第定、十遍處若有願若無願。
何以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住四念住若常若無常,不應住四正
斷、四神足、五根、五力、七等覺支、八聖道支若常
若無常;不應住四念住若樂若苦,不應住四
正斷乃至八聖道支若樂若苦;不應住四念
住若我若無我,不應住四正斷乃至八聖道
支若我若無我;不應住四念住若淨若不淨,
不應住四正斷乃至八聖道支若淨若不淨;
不應住四念住若寂靜若不寂靜,不應住四
正斷乃至八聖道支若寂靜若不寂靜;不應
住四念住若遠離若不遠離,不應住四正斷
乃至八聖道支若遠離若不遠離;不應住四
念住若空若不空,不應住四正斷乃至八聖
道支若空若不空;不應住四念住若有相若
無相,不應住四正斷乃至八聖道支若有相
若無相;不應住四念住若有願若無願,不應
住四正斷乃至八聖道支若有願若無願。何
以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住空解脫門若常若無常,不應住無
相、無願解脫門若常若無常;不應住空解脫
門若樂若苦,不應住無相、無願解脫門若樂
若苦;不應住空解脫門若我若無我,不應住
無相、無願解脫門若我若無我;不應住空解
脫門若淨若不淨,不應住無相、無願解脫門
若淨若不淨;不應住空解脫門若寂靜若不
寂靜,不應住無相、無願解脫門若寂靜若不
寂靜;不應住空解脫門若遠離若不遠離,不
應住無相、無願解脫門若遠離若不遠離;不
應住空解脫門若空若不空,不應住無相、無
願解脫門若空若不空;不應住空解脫門若
有相若無相,不應住無相、無願解脫門若有
相若無相;不應住空解脫門若有願若無願,
不應住無相、無願解脫門若有願若無願。何
以故?以有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住五眼若常若無常,不應住六神通
若常若無常;不應住五眼若樂若苦,不應住
六神通若樂若苦;不應住五眼若我若無我,
不應住六神通若我若無我;不應住五眼若
淨若不淨,不應住六神通若淨若不淨;不應
住五眼若寂靜若不寂靜,不應住六神通若
寂靜若不寂靜;不應住五眼若遠離若不遠
離,不應住六神通若遠離若不遠離;不應住
五眼若空若不空,不應住六神通若空若不
空;不應住五眼若有相若無相,不應住六神
通若有相若無相;不應住五眼若有願若無
願,不應住六神通若有願若無願。何以故?以
有所得為方便故。
「復次,憍尸迦!菩薩摩訶薩行般若波羅蜜多
時,不應住佛十力若常若無常,不應住四無
所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不
共法若常若無常;不應住佛十力若樂若苦,
不應住四無所畏乃至十八佛不共法若樂若
苦;不應住佛十力若我若無我,不應住四無所
畏乃至十八佛不共法若我若無我;不應住
佛十力若淨若不淨,不應住四無所畏乃至
十八佛不共法若淨若不淨;不應住佛十力若
寂靜若不寂靜,不應住四無所畏乃至十八
佛不共法若寂靜若不寂靜;不應住佛十力
若遠離若不遠離,不應住四無所畏乃至十
八佛不共法若遠離若不遠離;不應住佛十
力若空若不空,不應住四無所畏乃至十八
佛不共法若空若不空;不應住佛十力若有
相若無相,不應住四無所畏乃至十八佛不
共法若有相若無相;不應住佛十力若有願
若無願,不應住四無所畏乃至十八佛不共
法若有願若無願。何以故?以有所得為方
便故。
大般若波羅蜜多經卷第七十九
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          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】大正新脩大藏經 第五冊 No. 220《大般若波羅蜜多經》CBETA 電子佛典 V1.28 普及版

# Taisho Tripitaka Vol. 5, No. 220 大般若波羅蜜多經, CBETA Chinese Electronic Tripitaka V1.28, Normalized Version

=========================================================================

大般若波羅蜜多經卷第七十九

本經佛學辭彙一覽(共 131 條)

一切法

一切智

七等覺支

九次第定

八佛

八勝處

八聖

八聖道

八解脫

十力

三摩

三摩地

三藏

上乘

大空

大悲

大慈

大慈大悲

不共法

不動地

五力

五根

五眼

六處

方便

四念住

四神足

四無礙解

外空

布施

布施波羅蜜

平等

玄奘

共法

共相

名色

如來

如來地

安忍

有所得

有為

有為空

有相

自性

自相

自相空

舌識

色界

色處

見地

身識

受想行識

性空

法住

法性

法性

法空

法界

法師

法處

法雲

空大

空有

空無

空解脫門

陀羅尼

阿羅漢

相空

苦聖諦

真如

神足

神通

般若

般若波羅蜜

般若波羅蜜多

寂靜

淨戒

現前

現前地

畢竟空

異生

眼識

勝處

勝義

勝義空

焰慧地

無上乘

無我

無明

無為

無為空

無相

無常

無量

無礙

無礙解

發光地

等覺

善慧地

菩薩

虛妄

虛空

虛空界

意識

愛取

極難勝地

滅道

聖諦

解脫

解脫門

預流果

實際

精進

遠行地

鼻識

摩訶

摩訶薩

諸受

獨覺

靜慮

聲聞

聲聞乘

離生

離生性

離垢

離垢地

離欲地

羅漢

識界

難勝地

覺支