大寶積經卷第二
 
    大唐三藏菩提流志奉 制譯
三律儀會第一之二
復次迦葉。當於爾時。有人詐現修菩薩行。便
自顯揚生於放逸。生放逸已。謂勝獨覺及阿
羅漢。住於非理。名不可治。當墮惡趣。復次迦
葉。未來有人住於非業作非業故。取眾生相
為說法故。處處遊行唯修似行。極似布施持
戒安忍精進靜慮般若波羅蜜。熾盛流布。若
有如實說是經者。則為他人憎嫌捨棄。於是
經中。起邪見想。是愚癡人不知此經呵責破
戒。迦葉。當於爾時。皆為賊行之所穢污。是故
彼人不思己過。能甚破壞正等菩提。由覆藏
故懷羞而謗無上佛果。復次迦葉。當爾之際。
不隨順僧。不知恩報。而行開發。云何開發。謂
開發他心。如來說彼數以語言誑惑他故。招
致飲食。迦葉。當於爾時。不護語言。訶毀如
來別解脫戒。復與不護語人同其事業。不攝
威儀住不淨處。為住不淨處者。說諸法門。此
法漸當為人輕賤。如是漸漸。多有女人棄捨
丈夫入於寺舍。為聞法故而便就坐。時有比
丘。即為宣說相似涅槃。迦葉。我觀爾時。有五
百數非法之門。不修行人常當隨順。五百煩
惱悉無所減。諸有所為與俗無別。當有如是
大可畏事。而復於中希望利益。是故求菩提
者。不應親近諸比丘尼。亦不應行如是之行。
常當捨離一切交遊。應一切時捨諸利養。受
行乞食。捨所愛服受糞掃衣。棄捨一切樓閣
房宇床鋪臥具。應住谿澗巖窟樹下。捨離一
切病緣醫藥資具所須。依陳棄藥。知諸眾生
昔為親屬。行大慈心。常應忍受捶打呵罵。終
不捶打毀罵他人。捨離一切知友施主諸眷
屬家。應當隨順自業行智。不應同彼在家俗
人。常應順奉波羅提木叉教。迦葉。世若有人
於別解脫起違背想。則為於佛力無所畏而
生違背。彼若於佛力無所畏生違背者。則於
去來現在諸佛而生違背。由此未來所受異
熟無量大苦。假使三千大千世界一切眾生。
受地獄苦。比前眾生所受苦毒。百分不及一
千分不及一。百千俱胝乃至算數譬喻。優波
尼沙曇分亦不及一。若欲遠離如是苦惱。應
當遠離如是種類惡行。比丘縱遠相去千踰
繕那。亦應遙避。何況近耶。若但聞名尚應棄
捨。何況見聞而不遠離。是故應當親近一法。
何等一法。謂一切法悉無所有。若得諸法無
所有忍。則不親近供養承事如是惡人。是人
復應親近二法。云何為二。謂求諸法本無所
有。及求諸法性。而亦不應起於求心。應云何
求如所求者都不可得。不可得中不應起無
所得心。猶如邪見。如是離一切三界心順菩
提行。離一切相心。順菩薩行。菩薩行者。謂前
所說為菩薩行。是故聞此法已應捨離之。則
於來世親得奉事彌勒世尊。心不貢高亦不
卑劣。作是唱言。快哉安樂。我得解脫魔之罥
網及諸惡趣。迦葉。若於後時聞是經典。不驚
不怖。及見己身於中隨順。復能發心受持此
教。佛知是人定當守護我之正法。迦葉。譬如
長者財寶無量。子於家中。乃至見一盛水之
器。起父財想。彼於異時。其父喪亡資財散失。
忽見其器尋自念言。是我父物。將置身邊或
時藏舉。迦葉。當於爾時。諸比丘輩亦復如是。
聞此經已作是念言。此是如來柔軟微妙大
梵音聲之所演說。復有比丘聞已誹謗。持法
比丘作如是言。此最真實如來所說。彼持法
者。人眾微少住處劣弱。將如是經晝夜藏舉。
極遭誹謗。如是等人我亦知見。悉皆付囑彌
勒世尊。於最後時。當為衛護如來法城。次後
當為無礙大施。復次迦葉。若善男子聞是法
已。隨其智慧而修行之。成就深信正見眾生。
於當來世遇彌勒佛。初會之中具修梵行。於
最後時。亦當衛護如來法城。迦葉。我今普觀。
乃至不見一人不親近我。於當來世五十年
中。聞是經典不生誹謗。則能受持讀誦之者。
無有是處。若於此時。得見我身。及以奉事供
養之者。彼於來世五十年中。當得讀誦受持
是經。不待於我歎其功德。彼等自成一切智
智同一體時。隨念於我。心生歡喜作如是言。
希有奇特釋迦牟尼佛。善能攝受護念我等。
是故迦葉。應學此法。學此法者。隨所樂求一
切功德皆不難證。爾時大迦葉白佛言。世尊。
我已究竟無復志求。於此法中。退於阿耨多
羅三藐三菩提。我於是中極為知足。終不能
成一切智智。世尊。無上菩提是希有事。於我
聲聞難為證得。佛告大迦葉言。我不為汝說。
然今因汝為他敷演。汝今勿於如是大事而
生疑惑。汝等亦當速證無上正等菩提。復次
迦葉。若諸眾生成渴法心。成求法心。漸次皆
證無上菩提。既證得已。為斷一切希求心故。
與諸眾生宣說正法。迦葉。菩薩應當成就四
法發大精進。何等為四。云何精進。所謂不求
色受想行識。求無漏法。謂無地界。無水火風
界。不說地界。不說水火風界。所有言說悉名
表示。是表示法皆非實有。菩薩不應取表示
法以為堅實。時大迦葉白佛言。世尊。我等於
如來所實無疑惑。若他問言。是表示法非真
實者。佛之音聲言說表示為虛妄耶。若有此
問當云何答。佛告大迦葉言。於未來世有諸
比丘。不修身戒。心不識義理。瞋恚熾盛言辭
麤獷。於是經典不能受持如法讀誦。何以故。
彼住色受想行識生心故。未來比丘。住是經
典表示法中。如住色受想行識生故。復有一
類諸比丘等。住在家法。於勝義諦無復志求。
如生盲人以金華鬘冠飾其首。而不自見。當
於爾時。諸比丘輩亦復如是。聞是等經言說
文字。尚不受持。況復能入所修勝義。譬如幼
童若男若女。為大丈夫之所訶叱。此幼男女。
於後異時。聞是人名驚恐怖畏。當於爾時。諸
比丘等亦復如是。聞此等經如實說過。知已
不悔樂好衣服。返於是經而生怖畏。迦葉。
如繫蝦蟆在獼猴手。而此獼猴面不迴顧。當
於爾時。諸比丘等亦復如是。聞此等經違背
不顧。不住其前。迦葉。譬如野干為狗所逐走
趣塚間窟穴深坑。當於爾時。諸比丘輩亦復
如是。聞說此經如野干走野干走者。謂犯禁
戒誹謗是經。聞是經已退道還家。馳求欲境
趣向女人。趣於鬥諍喧雜醫術及以斷事。而
於其中多犯禁戒。我說此等如趣塚間。身壞
命終墮於惡趣。如趣窟穴。馳騁劍葉刀刃槍
林諸大地獄。如趣深坑。迦葉。當於爾時諸比
丘輩成就如是野干之法。不能悟入如是等
經。但能毀謗稱揚過失。身壞命終墮大地
獄。
復次迦葉。若有比丘作如是言。若表示法非
真實者。如來言說亦非實耶。彼若說言。佛之
表示名為真實。諸表示法亦應名實。有智比
丘應問之曰。大德今者為執何事。為執空耶。
為表示耶。彼若說言。我執表示。應報之曰。汝
即是佛。何以故。汝有言說表示法故。彼若說
言。我執於空。應問彼言。當為我說。執何等
空。何以故。不可言說名之為空。若執表示以
為空者。或於我我所眾生壽者。非空執空。又
問彼言。汝意云何。樂一切法空不。彼若答言。
我不喜樂一切法空。智者言曰。汝久忘失沙
門釋子。何以故。佛說一切空無我故。不說有
我眾生壽者數取趣故。彼若說言。一切法空
我樂空性。應語彼言。汝心尚樂一切法空。況
復如來應正等覺。復次尊者。為眼是如來。耳
鼻舌身意是如來。彼若說言。眼是如來。耳鼻
舌身意是如來。應語彼言。汝於今者。亦是如
來。彼若說言。眼非如來。耳鼻舌身意亦非如
來。應語彼言。仁者汝作是言。眼表示非如來。
乃至意表示非如來。即非表示是如來也。我
於此處豈不悟耶。彼若說言。眼非如來。亦不
離眼而有如來。乃至意非如來。亦不離意而
有如來。應語彼言。如來所說十二處有。謂
眼處色處乃至意處法處。此即眾生及眾生
名字。仁者。為眼是如來非如來耶。乃至法是
如來非如來耶。彼若答言。眼是如來乃至法
是如來。應告之曰。如仁者言。一切眾生及山
林大地應是如來。彼若答言。眼非如來。乃至
意非如來。復應告曰。如仁者言。如來即法及
以非法。彼若說言色非如來。乃至法非如來
應告彼言。若如是者。豈以非法為如來乎。彼
若說言。即以非法以為如來。應告之曰。若如
是者。所有眾生。不孝父母。不敬沙門婆羅門
及諸尊宿。殺害生命。犯不與取。行欲邪行。虛
誑離間。麤惡雜穢。貪瞋邪見。應是如來。彼若
說言。非非法而是如來。應告之曰。非法非
非法應是如來。若非法非非法是如來者。則
無表示。仁者。無可表示是如來耶。迦葉。應當
如是折伏愚人。我不見有世間人天。能與如
是如法說者。而共對論。唯除瞋恚愚癡之人
不堪忍者。雖為開示不生信心。毀呰空法棄
捨而去。迦葉。汝等應當受持是經。於未來世
有諸比丘。持是經者。當得三名而為表示。何
等為三。謂說斷滅。無物無蘊及無恭敬。當爾
之時。如是經典為他誹謗。汝觀爾時。不恭敬
佛。不恭敬法。但依表示名字語言。虛荷僧名
而無實德。雖稱佛號於他開示而不能解。云
何可得瞻奉如來。雖說佛法。而不能知如來
意趣。云何得名為善說法。四雙八輩是佛弟
子。聲聞之僧。但知其名。於彼功德不知其義。
不能領受依名實德。為於衣服飲食臥具病
藥緣故。毀謗於法。菩薩於中應勤精進。於是
等經。深生希有樂欲之心。受持讀誦。何以故。
是人來世為護法城。迦葉。我念過去九十一
劫空無法時。如是等經不復流布。又念過去
超於千劫。有佛出世。號休息熱惱。住世八萬
四千劫。成熟菩薩利益世間。又念過去。復有
如來。號無邊力。住世二十億劫。於二十億劫
行菩薩道。然後證阿耨多羅三藐三菩提。迦
葉。汝觀於佛。修習幾何難作之行。攝諸眾生。
復次迦葉。劫濁盡世。我等不應輕賤己身。何
以故。於劫濁中。乃至一人能於我所信解此
法甚為希有。一切眾生不持刀杖。追逐我等
亦為希有。何以故。此法即是善丈夫法。謂於
諸行為無行想。難了知故。若有我見眾生見
命見數取趣見有見。若依諸蘊起於戒見若
多聞見佛見法見涅槃見。若有起於涅槃見
者。如來悉知見為邪見。何以故。佛於涅槃
而無分別亦無所得。若於涅槃起於分別及
有所得。如來盡說名為邪見。若邪見者則名
無智。若無智者名為損害。若損害者名曰愚
夫。名愚夫者。於大菩提則無樂欲。乃至遠離
生天勝道。迦葉。於未來世。當有比丘。年紀二
十三十四十乃至百歲。為老所侵。莊嚴衣服。
雖剃鬚髮毀壞威儀。老病衰朽無有威光。趣
向邪法。臨命終時。由罪意樂之所障蔽。熟思
已犯懈怠不修。而於三處示現證得。何等為
三。或矯現威儀。或復詐現修持淨行。或舉手
自稱言。我無與等。以此三處示現有證。斯
人咸墮增上慢中。臨命終時心生追悔。既命
終已生地獄中。是故迦葉。我今分明宣告汝
等。我為汝等真善知識。樂欲利益哀愍汝輩。
不令於後受大熱惱。如慕理迦(唐言尾宿)。畔地
迦(唐言路生)。波利婆羅理迦(唐言女梵志
)。受諸苦毒。迦
葉。我終不聽執著我見眾生見壽者見。補
特伽羅見者。於我法中而得出家。我若不許
強出家者。皆為是賊。食重信施。亦不成就真
比丘戒。迦葉。寧當絕食至於六日。不於我法
得出家已食重信施。起於我見眾生壽者數
取趣見乃至涅槃見。是故菩薩應發精勤不
應執著我眾生壽數取趣見有見涅槃見。為
斷一切見故應當說法。迦葉如是等經。我今
付囑諸菩薩等。何以故。彼等意樂同於我故。
若彼意樂同於我者。是我伴侶。我伴侶者。則
便堪能受我付囑。爾時世尊而說頌曰。
 眾苦所逼迫  都無能救護
 唯除世導師  無有戲論者
 諸苦惱眾生  修下劣邪道
 漸增諸欲貪  由斯墮惡趣
 無導無救護  住之嶮曠遠
 趣向邪道中  終無安隱處
 譬如人持財  求利行遠道
 於中群賊起  劫盡諸貲財
 失財已空歸  為利增熱惱
 所貸他人財  被債倍生苦
 斯等亦如是  為法故出家
 本所持法財  白業皆銷滅
 唯淨剃鬚髮  愚墮諸見中
 執著我眾生  補特伽羅想
 說空法比丘  不著數取趣
 於此起謗心  速墮於地獄
 以瞋恚因緣  遞互相誹謗
 自犯畏人知  妄宣他過失
 身惡及口惡  意業多諛諂
 顛倒隨見流  斯人生惡趣
 造諸惡業已  速疾往三塗
 眾苦所燒然  無能救護者
 未來有比丘  卒暴多瞋恚
 逼惱諸出家  趣向菩提者
 此諸可畏眾  誹謗如是經
 不復能信受  釋師子之教
 互起瞋恚心  遞共相苦切
 更相揚過失  惡名遍十方
 虛加惡唱他  於己便生恥
 柔和者劣弱  邪友勢力增
 是知正法衰  惡人多勢力
 我之所愛子  謂諸善比丘
 應趣向餘方  往求安隱處
 從惡得解脫  於此起悲心
 宜於是經中  當自審思念
 佛有如是教  當樂住餘方
 正法滅壞時  柔和者難得
 相隨俱往詣  如來稱歎所
 或有言此處  可離不可居
 當詣大仙人  得大菩提地
 復有稱仁者  汝實善為言
 繞塔以求真  是名世尊教
 寧當至於彼  悅意菩提地
 不可琣鼎~  沒於瞋迫所
 比丘當詣彼  為我故應行
 見佛所遊方  昔曾安止處
 經行宴坐地  若石及空閑
 集已共諮嗟  為之數啼泣
 言是彼大仙  經行受用處
 昔日曾遊止  轉無上法輪
 有為悉無常  我等今不見
 人及非人等  天龍皆會集
 善化令歡喜  何乃見空虛
 時往道場中  最勝菩提地
 同來集會已  當如理思惟
 世尊於是處  成無上佛果
 驚怖惡魔軍  猶如野干眾
 是為道場地  大覺所端居
 過去及未來  一切諸佛座
 安處大雄尊  億天所敬禮
 七日加趺坐  諦視菩提樹
 瞻觀供養畢  次往鹿林中
 言此轉法輪  聲聞於梵世
 彼諸比丘等  當為數悲啼
 為欲調五人  導師來至此
 五人初見佛  各起憂惱心
 立制自相要  我等勿為起
 時大悲世尊  哀愍群生類
 為五比丘說  甘露果時成
 禮轉法輪方  心悲數啼泣
 次往涅槃處  感佛最後身
 於此雙林下  利益群生類
 碎身分支節  於茲般涅槃
 嗚呼大聖尊  釋迦大寂滅
 今但聞其名  惜哉我不見
 大師復於此  最後度善賢
 能以智先知  此為最後度
 或修時壽盡  或發趣命終
 或修己身亡  彼皆生善趣
 從於彼時後  深廣法沈淪
 持戒毀禁人  皆當得供養
 受他重信施  速墮惡趣中
 汝觀諸比丘  有如是差別
 智者修雖後  速受人天身
 是等照世燈  憐愍世間者
 大智諸菩薩  慈心利眾生
 常作勤修事  勇躍心歡喜
 當成大覺尊  亦逢事彌勒
 供養彼如來  眾中蒙授記
 隨心所憶念  為彼大威神
 我說誠實言  安慰如是輩
 彼雖不見佛  而與見佛同
 我昔求菩提  禮敬於諸佛
 若諸女人等  趣無上菩提
 我及無量佛  皆當安慰彼
 速成男子身  得見於彌勒
 供養彼如來  所求悉如意
 應學諸智者  淨信而出家
 堅固樂欲心  多聞學持戒
 於彌勒佛前  得受其記﹝卄/別﹞
 是故聞勝利  起信修善賢
 安住堅固心  攝諸眾生類
 誰於如是處  求而不得之
 有慧及精勤  菩提不難證
 修習慈悲念  捨離諂曲心
 常樂在空閑  是則菩提道
 若人於是法  空說不能行
 眾皆禮敬之  此為可畏賊
 若人為飲食  及諸利養事
 受持正法門  互共相傳說
 斯惡活命人  名為空過世
 於此捨人身  惡趣受眾苦
 或於佛法內  假名為比丘
 誹謗於契經  善說解脫禁
 言我具弘宣  所有木叉教
 雖為比丘像  終失人天身
 若誹謗人天  及毀一切智
 如是謗法人  得罪復過彼
 善防身語意  令不起諸惡
 能除此三行  必當得涅槃
復次迦葉。如來滅後。昔於佛所深種善根諸
比丘等悉般涅槃。具勝意樂諸眾生類命終復
盡。後五十歲正法滅時。當有比丘性懷貪著。
猛利貪欲映蔽其心。樂離間語毒害於他。言
詞麤獷慘勵顰蹙。住三法中。何等為三。所
謂醫道。販易。親近女人。住此三法。退失四
事。何等為四。謂退戒蘊善趣果證如實見佛。
由退此四。復成四法。不生厭離熾盛增長。云
何為四。所謂嫉妒增長熾盛。瞋恚惡心增長
熾盛。耽著種族增長熾盛。貪著飲食積聚眾
味。愛樂衣服映蔽心故置之篋笥。專行此事
以為常業。於沙門法空無所獲。亦不發生沙
門證道。聞是等經當墮四處。何等為四。謂墮
謗法。佛所不許而反說之。獨為女人宣說法
要。毀謗如來別解脫戒。聞是等經轉加壞法。
而墮生長惡業之中。迦葉。譬如惡狗以苦膽
灌鼻。於意云何。彼狗倍生凶惡心不。迦葉白
佛言。世尊。如是如是。佛告迦葉。彼等惡人猶
如惡狗及毘舍遮。見有比丘住淨意樂。持是
法者。說是法者。住於真實少欲之者。歎少欲
者。於是人所不生歡喜而起厭背。心懷怯劣
復生熱惱。以其瞋恚障蔽心故。作是念言。我
等住在非時非處。於非時中而為他人輕毀
我等。是故聞說如是等經。起於誹謗面加毀
辱。瞋恚麤言此非佛教。此輩受用多欲因緣。
非少欲者。迦葉。我種種名。讚歎少欲及以
喜足。名為易養。亦名易滿。名淨除者。行頭
陀者。極端嚴者。我亦讚歎住阿蘭若者。發
精進者。遍淨命者。汝等不應多修貯聚箱
篋等法。何以故。應當修習如是法故。汝
等不應猶如銅鈸空有其聲。應順如來修行
此法。又亦不應起重瞋恚。亦復不應攝取
事物。應當住於無事無物。勿於處所生住
著心。應無所住。不應自讚。亦不應畜牛驢
等類。不應成就住懈怠處。應當發起殊勝
精進。捨離不善攝受善法。迦葉。我種種名
讚歎寂靜。住阿蘭若不處憒鬧。今於是中。
種種名說極淨除行。若有不住極淨除者。具
大欲者。成罪惡者。即當誹謗諸有安住極淨
除者。迦葉。譬如愚夫於四月中。服蘇患渴。
尋詣池所求水而飲。他人謂曰。汝已服蘇勿
復飲水而致命終。是時愚夫瞋蔽心故。毀呰
罵詈不順他言。飲水而死。迦葉。如是如是。未
來比丘。貪著有見住不善行。有持法者。作是
教言。此是應作。此不應作。彼惡比丘瞋蔽心
故。毀呰罵詈謗是經典。迦葉。今時尚有於如
來所多興諍競。何況未來。汝且觀是賢護比
丘。如來制戒。令諸比丘受一坐食。瞋蔽心故。
於夏三月不至我所。迦葉。今於我前。尚有如
是輕梵行者。況佛滅後。貪著飲食衣缽病藥。
睡眠所覆瞋恚猛利。如是比丘聞是法已。尚
不恭敬如來大師。豈能敬彼持法比丘。迦葉。
名為不善。亦名極惡。如是法寶即當隱沒。於
中若有求大利益。善男子善女人。信我教者。
後滓濁世極覆藏時。善人難得。時聞如是等
甚深法已。應為如理者說。不為不如理者。為
信者說。非不信者。我今亦為如理者說。非不
如理者。為信者說。非不信者。迦葉。譬如惡馬
不受被甲。若同良馬為被甲者反生驚怖。何
況更聞螺貝鼓聲。能堪受者無有是處。如是
如是。破戒比丘。無有時分堪能忍受善丈夫
法。猶如惡馬反生驚怖。迦葉。破戒比丘。乃至
聞說一言諸法無我。執我想故。於中便生怖
畏諍競。何況聞說被善甲耶。若被甲已。即能
降伏百億魔軍。而令畢竟不生鬥諍。諸善比
丘被精進甲。不破根本頭陀功德。淨除根本。
無貪恚癡根本。無嫉妒根本。離欲根本。獨處
性根本﹝宋-木+悎﹞寤根本。於一切時一切種中。不應
發起恚貪之心。於種種物無所希求。如是被
甲名無根本。若被如是種種甲已。應發無上
菩提之心。於一切處不應執著。況起我想。是
故不應起於我想。眾生想壽者想。數取趣想。
女想男想。地水火風想。欲界色界無色界想。
持戒想破戒想。空性想。取要言之。一切諸想
皆不應起。以一切想無所得故。迦葉。貪若實
有則應了知。近之令滅貪愛之心。非住一處
無住可得。唯除妄語。是故如來名實語者。如
來說之諸所有貪皆為非我。如是諸法是沙
門法。諸沙門法皆無所得。若復有人著此想
者。是人則為著我想等。如須彌山。退失聖教
諸沙門法少不可生。亦復不能住沙門法。如
是廣大最勝之法。於彼愚夫癡所衰損。少不
應說。何以故。若執少法。則當攝受極怖畏處。
大地獄中住之一劫。迦葉。汝觀俱迦利比丘
(唐言惡時者)。提婆達多比丘(唐言天授)
。騫荼達羅比丘(唐言鈌財)。
迦盧底輸比丘(唐言器鬼宿)。母達羅多比丘
(唐言海授)。阿濕
繁比丘(唐言馬騰)。布那婆蘇比丘(唐言柳
宿)。蘇氣怛羅比
丘(唐言善星)。是我給侍。親對我前。聞我說法見我經
行。見我端坐。見我神足遊處虛空。見我降伏
多千外道於大眾中摧彼邪法。如是等人。尚
於我所不生信樂。於步步間痡毀我。由是
步步漸增其惡。復次。若說佛名信為實者。應
持上器如須彌山盛栴檀末而散其上。應作
繖蓋猶如三千大千世界。持在空中而覆其
上。何以故。為信佛故。何況信已捨欲出家。無
所依倚修諸靜慮。迦葉。如是眾生。於中忍可
極為希有。能善護持佛所制戒。則能了知彼
甘露法。如大眾中。以其皮革及餘臭穢。共製
人像。或造種種諸雜面相。彩畫莊飾令極端
嚴。有人持之置於面上。或以衣物纏裹遊行。
豈以相貌謂為好耶。審知穢惡便生厭離。如
是如是。諸惡比丘。以如來威德容儀嚴整審
諦觀察。方知極惡由自他我想而生貪愛。若
人了知我想非實。聞是等經不生瞋恚。何以
故。由為他人毀呰違逆。聞此等經倍增厭離。
若有眾生心懷執著。當知即是邪見之人。若
起邪見。於是等經如實教誨。即生瞋恚。何以
故。有我想者有瞋恚故。
若有比丘比丘尼優婆塞優婆夷。聞是等經
瞋恚毀壞誹謗之者。即非沙門。雖復說有沙
門名字。非我聲聞。我非彼師。何以故。是我聲
聞則不妄語。我非妄語之師。何以故。如來是
實語者。能如實說一切法空者。迦葉。如來能
破我執。與之鬥諍。若與如來諍者名為惡魔。
如來不許魔眾出家受具足戒。如有人言。青
雀小鳥生大龍象。於意云何。如是之言為可
信不。迦葉白言不也。世尊。佛告迦葉。於意
云何。為等類不。迦葉白言。非為等類。復次迦
葉。又如說言。妙翅鳥王生於飛鳥。於意云
何。為可信不。為等類不。迦葉白言。不也世
尊。亦為非類。復次迦葉。又如說言。螢火小
蟲負須彌山飛空而去。於意云何。為可信不。
為等類不。迦葉白言不也。世尊。亦為非類。佛
告迦葉。如是惡人。若住我想乃至涅槃想者。
稱我為師轉為非類。迦葉。如有帝王安住國
界。撫育群生快樂無極。種種飲食自然成辦。
傍有侍臣奉王正化。時有一人眾未曾識。為
財利故隨學臣法不稟王命。自於大臣王等眾
中。詐宣王制。作如是言。汝等應當止住於此
或言汝等作如是事。迦葉。如來法王亦復如
是。王大千界攝化一切三乘眾生。十力功德圓
滿成就。作諸佛事安樂無邊。飲食供養自然
豐足。於中一類眾未曾識。為活命故說我眾
生乃至涅槃。不受如來無我聖教。作如是言。
如來所說此事應作。此不應作。於中有人。信
佛順教不誹謗者。聞其所說。謂是勝妙清淨
福田。輟己資財及妻子分。殷重信心如法施
與。乃至未覺諸過。已來初無斷絕。如是惡人。
同於眾人所未識者。飲食既終。於聚鬧處。日
日談說王事。賊事。食事。婬事。女人事。醫方
事。飲酒事。日月博蝕事。王者來去事。種族
事等。或言吉日應行他所當得飲食。如是等
類種種言談。推度晝夜還僧伽藍。或經二宿
乃至六夜。隨所住處亦常談說如是等事。無
正念慧失壞威儀。昏癡睡眠涎唾流溢。隨所
想像睡夢中見。或見己身往詣他所。疾行緩
行種種諸事。既﹝宋-木+悎﹞寤已互相向說。或夢汝身
如是行坐。從如是處有得不得。復有說言。此
夢吉祥。宜時速往村邑王城至他家處出入
往來。搖動面目。苦逼惱故心不安和。無等引
定貢高自舉。諸根穢雜與俗無殊。言不應時。
心多馳散樂遊俗里。諸族姓家。不能奉持別
解脫戒。獨為女人宣說法要。於說法時心住
貪染。而於是中增獲利養。染著之心猶如噬
齧。愚癡耽愛增住增著。不生悔故。於別離時
啼泣而去。又於二處開示他人。云何為二。
得淨好施便讚歎之。得非淨好即便毀呰。相
會遇時互看所得。復相問言。施主今者為施
何物為施與誰。飲食資財幾多幾少。迦葉。當
知是謂不修行者。乃至命終之所言說。不修
行者。復有餘過。生惡意樂。謂謗正法。迦葉。
應於如是諸比丘輩生憐愍心。何以故。以其
當受苦惱果故。爾時世尊而說頌曰。
 愚夫緣活命  隨學帝王臣
 故往詣餘處  詐宣王制令
 至彼傳密言  勿致王瞋罰
 愚人於此處  亦以活命緣
 何況最勝佛  於多百劫中
 捨身支節等  及作多難事
 我非法王家  僮僕被謫罰
 亦無問者能  為作為不作
 施與比丘房  上妙美珍饌
 及施上妙衣  一切恭敬與
 勤苦求財物  奉施持戒人
 不以自供身  亦不將供子
 不如法住者  食之便捨去
 共相會遇時  言我快意噉
 所在聚集處  說王事賊事
 關邏鎮守事  種種飲食論
 說日月博蝕  及王來去事
 或言當得勝  或說當敗亡
 此非所應言  常共數論說
 極妙臥具上  晝夜耽睡眠
 晝往善人家  求多富有處
 言此施非少  亦非為最上
 尋思是事已  安敷空坐談
 愚惰不勤修  如驢畯t重
 而於眠夢中  見所分別相
 覺已宣示他  相向益談說
 言勿憂勿笑  汝當得安樂
 此事宜速成  勿復生憂惱
 數往於村邑  動止無威儀
 喻若行獼猴  迴轉於面目
 入於聚落內  為女說法言
 棄捨佛契經  及善別解脫
 既從施家出  觀其物少多
 見少則罵他  亦毀他眷屬
 於相會遇時  發言互相問
 得何物何食  相問答何事
 略說如是事  經於百年中
 如是所尋思  以為自活命
 爭蒲桃酒味  及以香華等
 為藥療其身  求之少病惱
 假令有百佛  無能奈彼何
 棄捨所修行  與在家無異
 於身生保愛  不離於我人
 彼作是修行  由斯墮惡趣
 若人謗正法  重苦所燒然
 無覺慧愚夫  與在家無別
 若諸釋師子  修實行聲聞
 不以活命緣  毀犯微少戒
 智者不貪食  常生重檐想
 不淨觀修心  以還施主債
 捨離欲漏故  了知一切想
 我聽如是等  此教中出家
 智人不誹法  於所說空性
 數數起勤求  不可得堅實
 勇健大智人  了知空性理
 能怖畏魔軍  彼堪銷供養
 若能離貪染  不毀於空性
 佛子勇健人  兩足中應供
 正法不久住  生世多愚癡
 少柔和比丘  求不放逸者
 智者應生憂  不久自磨滅
 後於晝夜間  談說曾有我
 世間無救護  唯除兩足尊
 修行學處人  悉皆當滅沒
 彼不了如是  所有密意言
 則不恭敬佛  及無上正法
 正法當盡滅  應速發精勤
 乃至少時間  聽聞當不久
大寶積經卷第二
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76 T11n0310_p0007b01
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105 T11n0310_p0007c01
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131 T11n0310_p0007c27
132 T11n0310_p0007c28
133 T11n0310_p0007c29
134 T11n0310_p0008a01
135 T11n0310_p0008a02
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148 T11n0310_p0008a15
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154 T11n0310_p0008a21
155 T11n0310_p0008a22
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157 T11n0310_p0008a24
158 T11n0310_p0008a25
159 T11n0310_p0008a26
160 T11n0310_p0008a27
161 T11n0310_p0008a28
162 T11n0310_p0008a29
163 T11n0310_p0008b01
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165 T11n0310_p0008b03
166 T11n0310_p0008b04
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170 T11n0310_p0008b08
171 T11n0310_p0008b09
172 T11n0310_p0008b10
173 T11n0310_p0008b11
174 T11n0310_p0008b12
175 T11n0310_p0008b13
176 T11n0310_p0008b14
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180 T11n0310_p0008b18
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202 T11n0310_p0008c11
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217 T11n0310_p0008c25
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221 T11n0310_p0008c29
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230 T11n0310_p0009a09
231 T11n0310_p0009a10
232 T11n0310_p0009a11
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235 T11n0310_p0009a14
236 T11n0310_p0009a15
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238 T11n0310_p0009a17
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240 T11n0310_p0009a19
241 T11n0310_p0009a20
242 T11n0310_p0009a21
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250 T11n0310_p0009a29
251 T11n0310_p0009b01
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254 T11n0310_p0009b04
255 T11n0310_p0009b05
256 T11n0310_p0009b06
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258 T11n0310_p0009b08
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260 T11n0310_p0009b10
261 T11n0310_p0009b11
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263 T11n0310_p0009b13
264 T11n0310_p0009b14
265 T11n0310_p0009b15
266 T11n0310_p0009b16
267 T11n0310_p0009b17
268 T11n0310_p0009b18
269 T11n0310_p0009b19
270 T11n0310_p0009b20
271 T11n0310_p0009b21
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275 T11n0310_p0009b25
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528 T11n0310_p0012b13
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530 T11n0310_p0012b15
531 T11n0310_p0012b16
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543 T11n0310_p0012b28
544 T11n0310_p0012b29
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546 T11n0310_p0012c02
547 T11n0310_p0012c03
548 T11n0310_p0012c04
549 T11n0310_p0012c05
550 T11n0310_p0012c06
551 T11n0310_p0012c07
552 T11n0310_p0012c08
553 T11n0310_p0012c09
554 T11n0310_p0012c10
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556 T11n0310_p0012c12
557 T11n0310_p0012c13
558 T11n0310_p0012c14
559 T11n0310_p0012c15
560 T11n0310_p0012c16
561 T11n0310_p0012c17
562 T11n0310_p0012c18
563 T11n0310_p0012c19
564 T11n0310_p0012c20
565 T11n0310_p0012c21
566 T11n0310_p0012c22
567 T11n0310_p0012c23
568 T11n0310_p0012c24
569 T11n0310_p0012c25
570 T11n0310_p0012c26
571 T11n0310_p0012c27
572 T11n0310_p0012c28
573 T11n0310_p0012c29
574 T11n0310_p0013a01
575 T11n0310_p0013a02
576 T11n0310_p0013a03

 

 

 

 

 

          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 第十一冊 No. 310《大寶積經》CBETA 電子佛典 V1.39 普及版

# Taisho Tripitaka Vol. 11, No. 310 大寶積經, CBETA Chinese Electronic Tripitaka V1.39, Normalized Version

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

大寶積經卷第二

本經佛學辭彙一覽(共 303 條)

一切法

一切時

一切智

一切智智

一切諸佛

一法

人天

人身

八輩

十二處

十力

十方

三千大千世界

三行

三法

三界

三乘

三菩提

三塗

三藏

三藐三菩提

上慢

乞食

大千

大千世界

大師

大悲

大菩提

大雄

大慈

大寶積

大覺

不生

不淨觀

不與取

中有

五比丘

仁者

分別

天龍

心所

比丘

比丘尼

世界

世尊

世間

世親

出世

出家

功德

四法

外道

布施

正見

正念

正法

正等覺

甘露法

生相

示現

共相

因緣

地水火風

地獄

妄語

如來

如法

如理

如實

安忍

安隱

有見

有所得

有為

牟尼

百劫

自相

色界

色處

行人

行者

佛事

佛果

佛法

佛教

佛滅

佛號

佛說

伽藍

別相

別解脫

別解脫戒

利養

劫濁

我人

我見

我所

我執

沙門

見流

身戒

邪見

供養

兩足尊

具足戒

制戒

受具

受持

受想行識

命者

放逸

法住

法見

法性

法性

法空

法門

法施

法要

法財

法處

法無我

法滅

法輪

知見

空有

空性

空法

空無

空無我

金華

長者

阿耨多羅三藐三菩提

阿蘭若

非人

非時

信心

信解

信樂

契經

威儀

威德

律儀

思惟

持戒

施主

染著

柔軟

迦葉

降伏

修行

修善

唐三藏

宴坐

差別

師子

悟入

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神足

般若

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貢高

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