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大般若經第十一會施波羅蜜多
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分 序
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西明寺沙門玄則撰
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蓋萬德相照，統之者三身；萬行相資，都之者
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六度。若沖虛之六翮、伺塵之六情矣。故每因
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別會，各彰其分焉。至如利物之基、捨著之
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漸，詳其要也，無出施乎。但施有淪昇，良資誘
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析，所以室羅復集、檀那肇唱，欲令三堅失
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守、十度成津，即當躡四誓之修期、排七空之
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祕鍵，轢二乘而直上、摧三輪以遐騖。糾以唯
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識，何國城之可依？斥以假名，豈頭目之為我？
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推之以隨喜，則不植而自滋矣；絡之以迴
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向，則不勸而自覃矣；控之以菩提，則不遷
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而自致矣；權之以方便，則不念而自融矣。故
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不患物之少也，患夫用心之不弘；不患施之
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難也，患夫忘取之不易。其有嚴心以為淨，是
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未臻其嚴矣；趣寂以為真，是未會其寂矣。又
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況名譽福樂之求，王賊水火之慮，其於致極，
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不亦彌遠。然則大覺之士弘願所歸，其財
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施也，畢生品以充足；其法施也，罄含識而
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出離。然後忘其所以為之，失其所以利之，洎
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乎無感矣！巍乎有成矣！惟斯文之允被，欣此
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念之方恢，雖盧至之不拔、卜商之難假，亦冀
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慈音漸染、鄙吝推移，自此而還，孰能無變！其
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文句贍溢，誨喻殷明，凡勒成五卷，非重譯
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矣。
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大般若波羅蜜多經卷第五百七
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十九
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三藏法師玄奘奉 詔譯
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第十一布施波羅蜜多分之一
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如是我聞： 一時，薄伽梵在室羅筏住誓多林
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給孤獨園，與大苾芻眾千三百人俱。 爾時，世
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尊告舍利子：「諸菩薩摩訶薩修行布施波羅
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蜜多時，經久如方得圓滿？」 時，舍利子便白佛
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言：「無上正法，佛為根本，佛為導首，佛為所依。
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唯願世尊宣說開示，令苾芻眾聞已受持！」 世
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尊爾時再三命勸舍利子言：「汝今應為諸菩
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薩摩訶薩宣說布施波羅蜜多。」 爾時，具壽舍
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利子蒙佛再三慇懃命勸，承佛神力，先以布
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施波羅蜜多教誡教授諸菩薩摩訶薩言：「若
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菩薩摩訶薩欲證無上正等菩提，應緣一切
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智智，以大悲為上首，修行布施波羅蜜多。若
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菩薩摩訶薩緣一切智智，大悲為上首，修行
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布施波羅蜜多，是菩薩摩訶薩則能攝受一
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切智智，疾證無上正等菩提。復次，諸菩薩摩
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訶薩寧以無記心行於布施或不行施，終不
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以迴向二乘地心而行布施。何以故？諸菩薩
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摩訶薩應怖聲聞、獨覺地故。」
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爾時，滿慈子問舍利子言：「何因何緣，諸菩薩
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摩訶薩應怖聲聞及獨覺地？」 舍利子言：「勿諸
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菩薩摩訶薩眾謂一切智與二乘等，故我令怖。」
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時，滿慈子復問具壽舍利子言：「諸菩薩施與
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聲聞施有何差別？」 舍利子言：「聲聞行施迴向
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涅槃、阿羅漢果，菩薩行施迴向菩提、一切智
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智，是謂差別。 「又，滿慈子！如有二人俱行布施。
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一緣王位而求勝果，彼行施時作如是念：『願
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我由此作大國王，統領八方皆得自在。』彼隨
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此願後得為王，匡化世間自在安樂。一緣臣
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位而求勝果，彼行施時作如是念：『願我由此
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得作大臣，王所愛念委任驅策，隨王所欲皆
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能成辦。』彼由此願，終不為王。雖此二人俱行
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布施，而隨所願果有勝劣。菩薩、聲聞行施亦
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爾，謂諸菩薩行布施時，緣一切智智，大悲為
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上首，以所修行與有情共迴向無上正等菩
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提，由此能得一切智智。若聲聞眾行布施時，
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緣聲聞果自求解脫，不求無上正等菩提。菩
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薩、聲聞雖俱行施，而隨意願果有勝劣，一由
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施故得一切智智，一由施故得聲聞果，是謂
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差別。 「又，滿慈子！譬如有人修行布施，求作長
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者或作居士。復有一人修行布施，願為長者、
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居士、僮僕，當知菩薩、聲聞行施勝劣意願亦復
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如是。」
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爾時，滿慈子讚舍利子言：「所說譬喻甚為希
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有！善能開顯二施差別，我亦當說二施譬喻。
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謂如有人持百千寶詣巨富者，作如是言：『今
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以此物奉上仁者，願相攝受作親僮僕，所有
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事業我皆能辦。』諸聲聞眾行施亦然，願作如
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來親近弟子，菩薩不爾，是謂差別。又，舍利子！
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如有女人捨王宮樂，持百千寶竊詣長者或
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商主家，而語彼言：『今奉此寶，願相納受以為
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妻室，畢身承事終不虧違。』如是聲聞修行布
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施，但欲求作如來弟子，菩薩不然，是謂差別。」
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時，舍利子便讚具壽滿慈子言：「善能辯說二
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施譬喻甚為希有！謂諸聲聞無巧方便，所行
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布施取聲聞果；若諸菩薩有巧方便，所行布
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施普為攝受一切有情，得一切智。
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「又，滿慈子！若菩薩摩訶薩欲證無上正等菩
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提，一切行中應先行施，作如是念：『我今所造
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此惠施業，施十方界一切有情，令永解脫惡
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趣生死，未發無上菩提心者，令速發心；已發
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無上菩提心者，令永不退；若於無上正等菩
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提已不退者，令速圓滿一切智智。』如是菩薩
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思惟外境不離內心，攝諸善根令其漸次皆
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得增長。是諸菩薩若時若時攝受善根護令
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不退，此諸菩薩爾時爾時展轉鄰近一切智
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智，是諸菩薩若時若時漸得鄰近一切智智，
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此諸菩薩爾時爾時善根圓滿，趣向無上正
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等菩提，能盡未來利樂一切。
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「又，滿慈子！諸菩薩摩訶薩修行布施，作是思
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惟：『若諸有情眼所照處，願彼一切皆得如是
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我所惠捨飲食等物。若諸有情受我所施飲
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食等物，隨己所須少分受用，持餘轉施他諸
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有情。彼諸有情少分受用，復持轉施諸餘有
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情。如是展轉，盡有情界皆同受用我所施物。
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我由如是布施因緣，攝受善根量無邊際。復
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持如是無量善根，普施十方諸有情類，皆永
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解脫惡趣生死，未發無上菩提心者，令速發
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心；已發無上菩提心者，令永不退；若於無上
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正等菩提已不退者，令速圓滿一切智智。』是
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諸菩薩若時若時攝受善根展轉增長，此諸
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菩薩爾時爾時攝受一切波羅蜜多，是諸菩
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薩若時若時攝受一切波羅蜜多，此諸菩薩
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爾時爾時展轉鄰近一切智智。當知如是諸
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菩薩眾方便善巧，雖施少物而獲無量布施
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善根。何以故？滿慈子！以布施心境無分限，迴
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向證得一切智故。
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「又，滿慈子！諸菩薩摩訶薩修行布施，生如是
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心：『我施善根勿招餘果，唯證無上正等菩提，
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能盡未來利樂一切。如是迴向無上菩提非
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餘果者，乃名布施波羅蜜多，普令一切波羅
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蜜多皆得圓滿。若無後心緣一切智迴向無
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上正等菩提，雖行布施而非布施波羅蜜多，
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亦不能令餘所修習波羅蜜多速得圓滿，亦
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不能得一切智智。』 「又，滿慈子！諸菩薩摩訶薩
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雖少布施，若能迴向無上菩提，當知彼施其
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量深廣，定能證得一切智故。諸菩薩摩訶薩
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雖多布施，若不迴向無上菩提，當知彼施其
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量淺狹，不能證得一切智故。 「又，滿慈子！若菩
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薩摩訶薩修行布施，不起後心迴向無上正
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等菩提，亦不緣於一切智智，是菩薩摩訶薩
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雖行布施，而非布施波羅蜜多，能招生死非
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一切智。若菩薩摩訶薩修行布施，能起後心
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迴向無上正等菩提，亦復緣於一切智智，是
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菩薩摩訶薩所行布施，名為布施波羅蜜多，
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不招生死得一切智。
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「又，滿慈子！若菩薩摩訶薩雖行布施而不執
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著，雖能迴向無上菩提亦不執著，雖能緣於
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一切智智亦不執著，是菩薩摩訶薩方便善
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巧，修行布施波羅蜜多速得圓滿，亦令一切
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波羅蜜多究竟圓滿，疾證無上正等菩提，能
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盡未來利樂一切。」
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爾時，滿慈子問舍利子言：「尊者所說如是法
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要，為自辯才，為承佛力？」 舍利子言：「我承佛力
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說是法要，非自辯才。」 時，舍利子復告具壽滿
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慈子言：「假使十方無量無數無邊世界一切
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有情，為欲證得阿羅漢果，經如殑伽沙數大
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劫，以諸財物，或施無量無數異生，或施無量
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無數聲聞，或施無量無數獨覺，彼所獲福無
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量無數不可思議。有菩薩摩訶薩緣彼布施，
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作是念言：『彼諸有情所獲福聚我皆隨喜。』是
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菩薩摩訶薩復持如是隨喜俱行諸福業事所
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有善根，普施十方諸有情類，願彼一切皆永
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解脫惡趣生死，未發無上菩提心者，令速發
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心；已發無上菩提心者，令永不退；若於無上
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正等菩提已不退者，令速圓滿一切智智。是
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菩薩摩訶薩由此隨喜迴向善根，一切智智
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速得圓滿。是菩薩摩訶薩所有隨喜迴向善
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根，於前有情布施福聚，百倍為勝，千倍為勝，
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乃至鄔波尼殺曇倍亦復為勝。如是菩薩所
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有隨喜迴向之心，超勝世間諸有情類所行
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施福，是為菩薩方便善巧，雖少用功而福無
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量。
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「又，滿慈子！假使十方無量無數無邊世界一
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切有情，住如殑伽沙數大劫，恒以無量無邊
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供具奉施諸佛及苾芻僧，彼由此緣獲福無
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量。有菩薩摩訶薩緣彼福聚深心隨喜，作是
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念言：『彼十方界諸有情類，能於如是真淨福
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田，恭敬供養身心無惓，善哉！善哉！我於彼
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福深生隨喜。』是菩薩摩訶薩因隨喜心所生
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福聚，於十方界一切有情施佛及僧所有功
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德，百倍為勝，千倍為勝，乃至鄔波尼殺曇倍
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亦復為勝。如是菩薩隨喜之心，超諸世間所
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行施福。如四洲界所有珠寶、火藥等光雖能
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照曜，而彼一切皆為月輪所發光明之所映
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奪，如是十方諸有情類所行施福雖量無邊，
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而為菩薩隨喜之心所引善根之所映奪。如
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四洲界所有光明，皆為日光之所映奪，如是
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十方諸有情類所行施福，皆為菩薩隨喜善
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根之所映奪。
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「又，滿慈子！如多百千迦遮末尼聚在一處，雖
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有種種雜色光明，若有持一吠琉璃寶置其聚
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上，令彼一切雜色光明悉皆隱沒。如是十方
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諸有情類，雖住無量殑伽沙劫，恒以種種上
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妙樂具，施有情類或施佛、僧，而一菩薩於彼
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福聚起隨喜心，所獲功德勝彼福聚百倍、千
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倍乃至鄔波尼殺曇倍。 「又，滿慈子！如多百千
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世間凡馬集在一處，輪王馬寶若入其中，令
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彼一切威光隱沒。如是十方諸有情類，雖住
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無量殑伽沙劫，修行布施集諸善根，而一菩
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薩於彼善根，深心隨喜所獲功德，勝彼善根
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百倍、千倍乃至鄔波尼殺曇倍。 「如是菩薩隨
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喜俱心，映奪世間施福業事，是故菩薩欲
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證無上正等菩提，於諸有情所作功德應深
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隨喜。
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「又，滿慈子！諸菩薩摩訶薩應持所起隨喜心
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俱諸福業事，施十方界一切有情，願彼十方
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諸有情類，皆永解脫惡趣生死，未發無上菩
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提心者，令速發心；已發無上菩提心者，令永
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不退；若於無上正等菩提已不退者，令速圓
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滿一切智智；是諸菩薩若時若時捨諸善根
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施有情類，此諸菩薩爾時爾時展轉鄰近一
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切智智；是諸菩薩若時若時於己善根不執
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我所，此諸菩薩爾時爾時能以善根迴施有
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情，願皆離苦得永安樂；是諸菩薩若時若時
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捨己善根施有情類，此諸菩薩爾時爾時雖
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不修習菩提資糧，而能鄰近一切智智；是
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諸菩薩若時若時於己善根不執我所，施十
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方界一切有情，願皆離苦得永安樂，此諸
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菩薩爾時爾時善根增進，鄰近無上正等菩
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提，能疾證得一切智智；是諸菩薩若時若時
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於己善根不執我所，此諸菩薩爾時爾時攝
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受無量殊勝善根。何以故？滿慈子！此菩薩心
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境無分限，迴向證得一切智故。 「如是菩薩隨
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喜俱心方便善巧，雖持隨喜所引善根迴施
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有情，而於善根及有情類都無所執；雖願有
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情解脫惡趣及生死苦，而於惡趣及生死苦
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都無所執；雖願攝受諸有情類，令發無上正
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等覺心，而於發心都無所執；雖願攝受諸有
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情類，令於無上正等菩提永不退轉，而於此
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位都無所執；雖願攝受諸有情類，令菩薩行
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速得圓滿，疾能證得一切智智，而於此位都
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無所執；雖願自得一切智智，而於此智亦無
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所執。如是菩薩無所執見，當知是為方便善
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巧。如是菩薩隨喜迴向俱行之心，皆有方便
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善巧力故，能普任持諸餘菩薩摩訶薩眾，令
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獲殊勝利益安樂，及自攝受一切智智，疾證
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無上正等菩提。
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「又，滿慈子！設十方界一切有情，住如殑伽沙
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數大劫，恒以種種上妙供具，奉施諸佛及苾
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芻僧，供養恭敬、尊重讚歎修諸福業。有一菩
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薩持一缽飯施佛及僧，其福勝彼百倍、千倍
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乃至鄔波尼殺曇倍。所以者何？以此菩薩不
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見施者，不見受者，不見施物，雖觀諸法本性
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皆空，而行施時常不遠離迴向發願，謂持施
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福與有情共迴向無上正等菩提，願同證得
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一切智智。是故菩薩行布施時，於諸有情所
|
行施福，百倍為勝，千倍為勝，乃至鄔波尼殺
|
曇倍亦復為勝，由斯定證無上菩提，利益安
|
樂諸有情類。
|
「又，滿慈子！諸菩薩摩訶薩修行布施，應起是
|
心：『我今惠捨如是財物，諸所引發殊勝善根，
|
普施十方諸有情類，在地獄者，速出地獄；住
|
傍生者，速脫傍生；居鬼界者，速離鬼界；人、天
|
趣中有憂苦者，願彼一切憂苦永息；厭生死
|
者，速出三界；十方無量無邊有情未發無上
|
菩提心者，令速發心；已發無上菩提心者，令
|
永不退；若於無上正等菩提已不退者，令速
|
圓滿一切智智。』是諸菩薩若時若時捨諸善
|
根施有情類，此諸菩薩爾時爾時攝受布施
|
波羅蜜多；是諸菩薩若時若時攝受布施波
|
羅蜜多，此諸菩薩爾時爾時增長一切波羅
|
蜜多；是諸菩薩若時若時增長一切波羅蜜
|
多，此諸菩薩爾時爾時攝受無量殊勝善根；
|
是諸菩薩若時若時攝受無量殊勝善根，此
|
諸菩薩爾時爾時展轉親近一切智智。如是
|
菩薩方便善巧，雖少用功而獲多福。是故菩
|
薩欲證無上正等菩提，常應勤修方便善巧。
|
「又，滿慈子！是諸菩薩若時若時於己善根不
|
執我所，此諸菩薩爾時爾時攝受無量無邊
|
善根。所以者何？此諸菩薩欲令無量無邊有
|
情，咸疾證得一切智智。如是菩薩能捨一切，
|
於他善根尚能迴捨施餘無量無邊有情，況
|
自善根而不能捨！尚能惠捨所有善根，況餘
|
珍財而不能捨！如是菩薩能捨一切色、非色
|
物，能捨一切自他所有殊勝善根，乃至能捨
|
一切智智，施諸有情令同證得。 「如是菩薩大
|
師子吼：『我於諸法都無所見，我於一切有色
|
無色內外諸物亦無所見，雖無所見而皆能
|
捨。』如是菩薩作是念言：『我都不見若法若物，
|
而不能捨施諸有情。』如是菩薩當證無上正等
|
覺時，以所證得一切智智觀察世間，大師子
|
吼：『我於諸法都無所見，我於一切有色無色
|
內外諸物亦無所見，雖無所見而皆能捨，謂
|
不見有若法若物，於諸有情而不能施。』如是
|
菩薩常作是念：『我當證得無上覺時，於一切
|
法都無所見，雖無所見而於諸法無不現證、
|
無不遍知。』由諸菩薩能捨一切，是故證得無
|
上覺時，於一切法能究竟捨；由捨究竟，於一
|
切法無不現證、無不遍知。如如於法無所不
|
捨，如是如是都不見法；如如於法都無所見，
|
如是如是於一切法無不現證、無不遍知。如
|
是菩薩若內若外皆悉能捨，於內外法悉能
|
捨故都無所見，由於諸法無所見故，證得無
|
上正等覺時，於一切法無不現證、無不遍知，
|
能盡未來利樂一切。
|
「又，滿慈子！諸菩薩眾應如是學清淨布施波
|
羅蜜多，若諸菩薩能如是學清淨布施波羅
|
蜜多，乃得名為真淨菩薩，常不遠離一切智
|
心。若時菩薩常不遠離一切智心，是時菩薩
|
一切惡魔尚不得便，況餘藥叉、畢舍遮等能得
|
其便！若諸有情能得如是菩薩便者，必無是
|
處。所以者何？若地方所有諸菩薩修行布施
|
波羅蜜多，作意思惟一切智智時無暫捨，此
|
地方所人及非人皆不得便。何以故？滿慈子！
|
若常思惟一切智智，如是作意不可思議、廣
|
大、甚深、世間希有，以一切智不可思議、廣大、
|
甚深、難測量故。
|
「又，滿慈子！若諸菩薩能如是學大菩提行，於
|
諸有情有大恩德，能善養育一切有情，謂令
|
世間諸有情類，無諸災難斷惡修善。由此因
|
緣，諸菩薩眾在菩薩位，常能利樂一切異生、
|
聲聞、獨覺。若諸菩薩當證無上正等覺時，亦
|
於有情有大恩德，能善養育一切有情，謂說
|
正法令斷煩惱，由斯無量無邊有情皆得涅
|
槃畢竟安樂。 「是故菩薩當證無上正等覺時，
|
普於異生、聲聞、獨覺為最為勝、為尊為高、為
|
妙為微妙、為上為無上、無等無等等；般涅槃
|
後，亦於有情有大恩德，能善養育一切有情，
|
謂於如來窣堵波所供養恭敬、尊重讚歎，奉
|
施種種上妙華鬘、塗散等香、衣服、瓔珞、寶幢、幡
|
蓋、伎樂、燈明，由此因緣，彼有情類種植無量
|
殊勝善根，或聞如來涅槃法要，精勤修學證
|
般涅槃；若於如來窣堵波所，下至奉獻一香
|
一華，世尊記彼皆當離欲，多有畢竟得般涅
|
槃。如是菩薩住菩薩位，於諸有情有大恩德，
|
能善養育一切有情。證得無上正等覺時，亦
|
於有情有大恩德，能善養育一切有情。般涅
|
槃後，亦於有情有大恩德，能善養育一切有
|
情。以諸菩薩常於有情有大恩德，能善養育
|
一切有情故，於世間最尊、最勝，唯除諸佛無
|
能及者。
|
「又，滿慈子！若諸菩薩成就如是殊勝功德，是
|
諸菩薩常於有情作大饒益。譬如真金常能
|
饒益一切有情，謂未燒煉、或已燒煉，未作
|
嚴具、已作嚴具，若未轉易、或已轉易，常能饒
|
益一切有情。如是菩薩修菩提行，住菩薩位，
|
能於有情作大饒益，證得無上正等覺時，亦
|
於有情作大饒益，般涅槃後，亦於有情作大
|
饒益。
|
「又，滿慈子！如日月輪巡四洲界，與諸有情作
|
大饒益，謂四洲界一切有情，由日月輪光明
|
照觸作諸事業，又能了知若晝、若夜、半月、滿
|
月、時、年等異。又諸華果、苗稼、草木，因日月輪
|
光明照故，生長成熟資養有情。如是菩薩修
|
菩提行，住菩薩位，於諸有情作大饒益，證得
|
無上正等覺時，亦於有情作大饒益，般涅槃
|
後，亦於有情作大饒益。
|
「又，滿慈子！諸菩薩眾成就如是廣大功德，常
|
與有情作大饒益。譬如商主多有珍財，能令
|
百千商侶眷屬，皆得充足諸資生具，乃至死
|
後，諸有情類由彼珍財亦得豐樂。如是菩薩
|
行菩提行，住菩薩位，尚能利樂無量有情，況
|
得菩提、般涅槃後具大勢力，而不能令諸弟
|
子等利益安樂。
|
「又，滿慈子！如是菩薩常能利樂一切有情，謂
|
菩薩位、若成正覺、若般涅槃，常於有情作大
|
饒益未曾暫捨。如有善士具善士相，能自安
|
樂，亦能安樂諸餘有情，善攝珍財，善能分布，
|
故名善士。如是菩薩善攝種種功德珍財，在
|
菩薩位，善能利樂無量有情，證得無上正等
|
覺時，亦善利樂無量有情，般涅槃後，亦善利
|
樂無量有情，謂涅槃後功德勢力亦善利樂
|
諸弟子等。 「又，滿慈子！如是菩薩若菩薩位、若
|
得菩提、若涅槃後，常能利樂一切有情無時
|
暫捨。如彼善士具善士相，能令自他俱得安
|
樂，遠離種種不如意事，諸菩薩眾亦復如是，
|
能令自他常得安樂，遠離種種惡業煩惱，不
|
墮惡趣生死輪迴，得般涅槃畢竟安樂，或成
|
正覺饒益一切。
|
「又，滿慈子！如剎帝利灌頂王種堪紹王位，若
|
為太子、若作王時，安樂一切沙門、梵志及餘
|
有情。若命終後，亦能安樂國土有情令無衰
|
惱，謂由彼王功德餘勢，國土豐樂無怨賊等。
|
如是菩薩行菩提行、住菩薩位，已能安樂一
|
切有情，證得無上正等覺時，亦能安樂一切
|
有情，般涅槃後，亦能安樂一切有情，謂涅槃
|
後無量有情，於窣堵波供養恭敬、尊重讚歎
|
獲無量福，聽聞正法、受持、讀誦、如理思惟、為
|
他演說亦得無邊功德勝利。諸有情類於佛
|
世尊般涅槃後，若念如來所有戒蘊、定蘊、慧
|
蘊、解脫蘊、解脫智見蘊，彼有情類，由此因緣
|
不墮惡趣，生天人中恒受快樂，或有證得三
|
乘涅槃，能令自他畢竟安樂。彼有情類於現
|
身中，人非人等不能為害，諸怖畏事不能侵
|
惱。何以故？滿慈子！念佛功德能滅世間人非
|
人等怖畏事故。」
|
爾時，佛讚舍利子言：「善哉！善哉！如汝所說。若
|
有情類能念如來所有戒蘊、定蘊、慧蘊、解脫蘊、
|
解脫智見蘊，彼有情類能滅世間人非人等
|
諸怖畏事。」 時，舍利子便白佛言：「希有！世尊！如
|
來成就如是清淨廣大妙法。」 爾時，世尊告舍
|
利子：「應知菩薩亦有成就如是清淨廣大妙
|
法。」 舍利子言：「何謂菩薩所成清淨廣大妙法？」
|
佛言：「菩薩所成清淨廣大妙法，謂發無上正
|
等覺心不復退轉。何以故？舍利子！最極清淨
|
廣大妙法，謂如來性、自然覺性、無上正等菩
|
提之性。若諸菩薩已發無上正等覺心不復
|
退轉，定當成就如是清淨廣大妙法。」
|
時，舍利子復告具壽滿慈子言：「諸菩薩眾應
|
起是心：『若諸有情來至我所，求索種種資生
|
之具；我當發起決定施心，不應發起無資具
|
心。設我現無所索資具，要當方便求覓施與，
|
終不發起如是之心：我既現無所索資具，不
|
應方便為彼求覓。若餘有情自施彼者，我當
|
隨喜；若不欲施，我當種種方便勸發，要令求
|
者所願滿足。』如是菩薩或施有情所須資具，
|
或自供侍師長、病者，所作福業皆與有情平
|
等共有迴向無上正等菩提，欲盡未來利樂
|
一切，令脫惡趣或生死苦，令得涅槃或一切
|
智。若諸有情自行布施修餘福業，菩薩勸彼
|
迴向無上正等菩提。如是菩薩所獲福聚，於
|
餘有情布施福業，百倍為勝，千倍為勝，乃至
|
鄔波尼殺曇倍亦復為勝。所以者何？菩薩勸
|
發迴向之心，能令自身及有情類俱證無上
|
正等菩提。
|
「又，滿慈子！諸菩薩眾修行布施波羅蜜多，先
|
應修習方便善巧；隨所修習方便善巧，修行
|
布施；隨所修行布施福業，迴向無上正等菩
|
提，願諸有情皆同證得一切智智。如是菩薩
|
方便善巧，能令自他俱獲勝利。若諸菩薩修
|
行布施，不先修習方便善巧，設經殑伽沙數
|
劫住修行布施，不能發心與有情共迴向菩
|
提，不能攝受所修布施波羅蜜多，不能證得
|
本所希求一切智智。
|
「又，滿慈子！設諸有情持廣大器，量等三千大
|
千世界，至菩薩所語菩薩言：『我等今須滿此
|
器物，願疾施與。』菩薩於彼不起異心，但起是
|
心：『定當施與。』謂終不起瞋恨之心：『如是有情
|
輕觸於我。』亦復不起不施與心，謂：『我如何施
|
彼多物。』亦復不起無財寶心，謂：『我云何能辦
|
爾許種種財寶，滿彼有情所持量等大千界
|
器。』但作是念：『我今為彼修勝神通，種種方便
|
集諸財寶，必令求者所願滿足。』菩薩爾時熾
|
然精進，作大加行求勝神通，欲集珍財施來
|
求者，攝受精進波羅蜜多；既得神通多集財
|
寶，施來求者令滿所願，攝受布施波羅蜜多。
|
如是名為諸菩薩眾修行布施波羅蜜多，發
|
廣大心常無厭惓；由斯疾證無上菩提，能盡
|
未來利樂一切。
|
「又，滿慈子！諸菩薩摩訶薩應愍有情而行布
|
施，應住慈心與有情樂而行布施，應住悲心
|
拔有情苦而行布施，應住喜心慶有情類離
|
苦得樂而行布施，應住捨心於有情類平等
|
饒益而行布施。如是施已應生是心：『我所作
|
福及所作善，普施十方諸有情類，令永解脫
|
惡趣生死，未發無上菩提心者，令速發心；已
|
發無上菩提心者，令永不退；若於無上正等
|
菩提已不退者，令速圓滿一切智智。』是諸菩
|
薩若時若時捨福善根施有情類，此諸菩薩
|
爾時爾時善根增長。是諸菩薩若時若時以
|
所修善，與有情共迴向無上正等菩提，願同
|
證得一切智智，此諸菩薩爾時爾時善根增
|
益。 「又，滿慈子！譬如真金，若時若時鎔煉燒打，
|
爾時爾時光色轉盛；若時若時光色轉盛，爾
|
時爾時展轉調柔堪為器具。如是菩薩若時
|
若時以所作善，與有情共迴向無上正等菩
|
提，願同證得一切智智，爾時爾時善根轉盛；
|
若時若時善根轉盛，爾時爾時展轉鄰近一
|
切智智。
|
「又，滿慈子！如有女人磨瑩鏡面，若時若時加
|
功磨瑩，爾時爾時鏡轉明淨，若時若時鏡轉
|
明淨，爾時爾時鏡面無垢眾像皆現。如是菩
|
薩若時若時以所作福及所作善，決定迴向
|
一切智智，爾時爾時能普施與十方世界一
|
切有情，令永解脫惡趣生死，未發無上菩提
|
心者，令速發心；已發無上菩提心者，令永不
|
退；若於無上正等菩提已不退者，令速圓滿
|
一切智智。此諸菩薩若時若時捨己善根施
|
有情類，爾時爾時善根轉盛；若時若時善根
|
轉盛，爾時爾時展轉鄰近一切智智。如是菩
|
薩方便善巧，迴向所求一切智智，令諸功德
|
漸漸增長，疾證無上正等菩提，能盡未來饒
|
益一切。 「又，滿慈子！云何菩薩多行布施攝受
|
少福？云何菩薩少行布施攝受多福？云何菩
|
薩少行布施攝受少福？云何菩薩多行布施
|
攝受多福？若諸菩薩雖經殑伽沙數大劫，恒
|
捨無量無數珍財，普施十方諸有情類，而不
|
迴向無上菩提，願與有情皆同證得一切智
|
智，如是菩薩多行布施攝受少福。若諸菩薩
|
雖經少時，施有情類少分財物，而能迴向無
|
上菩提，願與有情皆同證得一切智智，如是
|
菩薩少行布施攝受多福。若諸菩薩經於少
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時，施有情類少分財物，不能迴向無上菩提，
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願與有情皆同證得一切智智，如是菩薩少
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行布施攝受少福。若諸菩薩經於殑伽沙數
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大劫，恒捨無量無數珍財，普施十方諸有情
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類，復能迴向無上菩提，願與有情皆同證得
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一切智智，如是菩薩多行布施攝受多福。是
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故菩薩摩訶薩眾欲證無上正等菩提，應以
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善根與有情共迴向無上正等菩提，願與有
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情皆同證得一切智智。
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「若菩薩摩訶薩欲能攝受無量福蘊，與諸有
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情作大饒益，疾能證得一切智智，常應不離
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一切智智相應作意，修行布施波羅蜜多。若
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菩薩摩訶薩常不遠離一切智智相應作意，
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修行布施波羅蜜多，是菩薩摩訶薩便能攝
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受無量福蘊，疾證無上正等菩提，與諸有情
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作大饒益。何以故？滿慈子！若諸菩薩常不遠
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離一切智智相應作意，修行布施波羅蜜多，
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是諸菩薩剎那剎那功德善根漸漸增長，由
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斯疾證無上菩提，能盡未來利樂一切。是故
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菩薩欲與有情常作利益安樂事者，一切行
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中常勤修習方便善巧，迴向無上正等菩提，
|
願與有情作大饒益。
|
大般若波羅蜜多經卷第五百七十九
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367
|
T07n0220_p0995b28 |
368
|
T07n0220_p0995b29 |
369
|
T07n0220_p0995c01 |
370
|
T07n0220_p0995c02 |
371
|
T07n0220_p0995c03 |
372
|
T07n0220_p0995c04 |
373
|
T07n0220_p0995c05 |
374
|
T07n0220_p0995c06 |
375
|
T07n0220_p0995c07 |
376
|
T07n0220_p0995c08 |
377
|
T07n0220_p0995c09 |
378
|
T07n0220_p0995c10 |
379
|
T07n0220_p0995c11 |
380
|
T07n0220_p0995c12 |
381
|
T07n0220_p0995c13 |
382
|
T07n0220_p0995c14 |
383
|
T07n0220_p0995c15 |
384
|
T07n0220_p0995c16 |
385
|
T07n0220_p0995c17 |
386
|
T07n0220_p0995c18 |
387
|
T07n0220_p0995c19 |
388
|
T07n0220_p0995c20 |
389
|
T07n0220_p0995c21 |
390
|
T07n0220_p0995c22 |
391
|
T07n0220_p0995c23 |
392
|
T07n0220_p0995c24 |
393
|
T07n0220_p0995c25 |
394
|
T07n0220_p0995c26 |
395
|
T07n0220_p0995c27 |
396
|
T07n0220_p0995c28 |
397
|
T07n0220_p0995c29 |
398
|
T07n0220_p0996a01 |
399
|
T07n0220_p0996a02 |
400
|
T07n0220_p0996a03 |
401
|
T07n0220_p0996a04 |
402
|
T07n0220_p0996a05 |
403
|
T07n0220_p0996a06 |
404
|
T07n0220_p0996a07 |
405
|
T07n0220_p0996a08 |
406
|
T07n0220_p0996a09 |
407
|
T07n0220_p0996a10 |
408
|
T07n0220_p0996a11 |
409
|
T07n0220_p0996a12 |
410
|
T07n0220_p0996a13 |
411
|
T07n0220_p0996a14 |
412
|
T07n0220_p0996a15 |
413
|
T07n0220_p0996a16 |
414
|
T07n0220_p0996a17 |
415
|
T07n0220_p0996a18 |
416
|
T07n0220_p0996a19 |
417
|
T07n0220_p0996a20 |
418
|
T07n0220_p0996a21 |
419
|
T07n0220_p0996a22 |
420
|
T07n0220_p0996a23 |
421
|
T07n0220_p0996a24 |
422
|
T07n0220_p0996a25 |
423
|
T07n0220_p0996a26 |
424
|
T07n0220_p0996a27 |
425
|
T07n0220_p0996a28 |
426
|
T07n0220_p0996a29 |
427
|
T07n0220_p0996b01 |
428
|
T07n0220_p0996b02 |
429
|
T07n0220_p0996b03 |
430
|
T07n0220_p0996b04 |
431
|
T07n0220_p0996b05 |
432
|
T07n0220_p0996b06 |
433
|
T07n0220_p0996b07 |
434
|
T07n0220_p0996b08 |
435
|
T07n0220_p0996b09 |
436
|
T07n0220_p0996b10 |
437
|
T07n0220_p0996b11 |
438
|
T07n0220_p0996b12 |
439
|
T07n0220_p0996b13 |
440
|
T07n0220_p0996b14 |
441
|
T07n0220_p0996b15 |
442
|
T07n0220_p0996b16 |
443
|
T07n0220_p0996b17 |
444
|
T07n0220_p0996b18 |
445
|
T07n0220_p0996b19 |
446
|
T07n0220_p0996b20 |
447
|
T07n0220_p0996b21 |
448
|
T07n0220_p0996b22 |
449
|
T07n0220_p0996b23 |
450
|
T07n0220_p0996b24 |
451
|
T07n0220_p0996b25 |
452
|
T07n0220_p0996b26 |
453
|
T07n0220_p0996b27 |
454
|
T07n0220_p0996b28 |
455
|
T07n0220_p0996b29 |
456
|
T07n0220_p0996c01 |
457
|
T07n0220_p0996c02 |
458
|
T07n0220_p0996c03 |
459
|
T07n0220_p0996c04 |
460
|
T07n0220_p0996c05 |
461
|
T07n0220_p0996c06 |
462
|
T07n0220_p0996c07 |
463
|
T07n0220_p0996c08 |
464
|
T07n0220_p0996c09 |
465
|
T07n0220_p0996c10 |
466
|
T07n0220_p0996c11 |
467
|
T07n0220_p0996c12 |
468
|
T07n0220_p0996c13 |
469
|
T07n0220_p0996c14 |
470
|
T07n0220_p0996c15 |
471
|
T07n0220_p0996c16 |
472
|
T07n0220_p0996c17 |
473
|
T07n0220_p0996c18 |
474
|
T07n0220_p0996c19 |
475
|
T07n0220_p0996c20 |
476
|
T07n0220_p0996c21 |
477
|
T07n0220_p0996c22 |
478
|
T07n0220_p0996c23 |
479
|
T07n0220_p0996c24 |
480
|
T07n0220_p0996c25 |
481
|
T07n0220_p0996c26 |
482
|
T07n0220_p0996c27 |
483
|
T07n0220_p0996c28 |
484
|
T07n0220_p0996c29 |
485
|
T07n0220_p0997a01 |
486
|
T07n0220_p0997a02 |
487
|
T07n0220_p0997a03 |
488
|
T07n0220_p0997a04 |
489
|
T07n0220_p0997a05 |
490
|
T07n0220_p0997a06 |
491
|
T07n0220_p0997a07 |
492
|
T07n0220_p0997a08 |
493
|
T07n0220_p0997a09 |
494
|
T07n0220_p0997a10 |
495
|
T07n0220_p0997a11 |
496
|
T07n0220_p0997a12 |
497
|
T07n0220_p0997a13 |
498
|
T07n0220_p0997a14 |
499
|
T07n0220_p0997a15 |
500
|
T07n0220_p0997a16 |
501
|
T07n0220_p0997a17 |
|
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 第七冊 No. 220《大般若波羅蜜多經》CBETA 電子佛典 V1.20 普及版
# Taisho Tripitaka Vol. 7, No. 220 大般若波羅蜜多經, CBETA Chinese Electronic Tripitaka V1.20, Normalized Version
=========================================================================
大般若波羅蜜多經卷第五百七十九
本經佛學辭彙一覽
(共 179 條)
一切有情
一切法
一切智
一切智智
二乘
人天
人非人
十方
十度
三身
三界
三輪
三藏
大千
大心
大劫
大師
大悲
大菩提
大覺
不可思議
不退
中有
仁者
六度
天人
心行
心所
心緣
方便
世界
世尊
世間
出離
加行
功德
四洲
布施
布施波羅蜜
布施攝
平等
弘願
正法
正等覺
正覺
玄奘
生死
生死輪
因緣
地獄
如如
如來
如是作
如是我聞
如理
安樂國
有色
有情
自在
行相
作意
利物
利樂
妙法
妙樂
弟子
我所
沙劫
沙門
身心
供具
供養
具壽
受持
孤獨園
居士
念佛
所作
法佛
法施
法要
法師
舍利
舍利子
長者
阿羅漢
非人
非色
剎那
剎帝利
思惟
相應
修行
修善
差別
師子
師子吼
涅槃
琉璃
神力
神通
般若
般若波羅蜜
般若波羅蜜多
般若經
般涅槃
財施
退轉
迴向
鬼界
假名
國土
執見
執著
捨心
梵志
清淨
深心
現證
異生
傍生
勝果
尊者
惡業
惡趣
惡魔
智相
智智
無上正等菩提
無上正等覺
無上菩提
無上覺
無記
無等
無量
發心
發願
等覺
給孤獨園
善巧
善根
菩提
菩提心
菩薩
菩薩行
開顯
煩惱
萬行
解脫
資糧
福業
精進
精進波羅蜜
增長
摩訶
摩訶薩
諸有
諸佛
諸法
趣寂
輪王
輪迴
燈明
獨覺
隨喜
檀那
聲聞
羅漢
藥叉
覺心
覺性
饒益
攝受
灌頂
瓔珞
辯才
讀誦
伎樂
苾芻