大寶積經卷第四十一
 
    大唐三藏法師玄奘奉 詔譯
   菩薩藏會第十二之七四無量品第五
爾時佛告舍利子。菩薩摩訶薩。安住如是清
淨信已。佛薄伽梵。知是菩薩摩訶薩為菩薩
藏法門之器。知是諸佛正法器已。躬往其所。
開發顯示菩薩之道。舍利子。汝今當知。如是
法門差別之相。所謂菩薩摩訶薩。安住淨信
佛薄伽梵。知是菩薩為菩薩藏法門之器。知
是諸佛正法器已。躬往其所。開菩薩道。舍
利子。如彼往昔超越無數廣大無量不可思
議阿僧企耶劫。爾時有佛出現於世。名為大
蘊如來應正等覺明行圓滿善逝世間解無上
丈夫調御士天人師佛薄伽梵。住自作證具
足神通。為諸世間天人魔梵。沙門婆羅門。阿
素洛等無量大眾。宣說妙法開示演暢。初中
後善文義巧妙。純滿清白隨順梵行。舍利子。
爾時大蘊如來應正等覺。有七十二那庾多
聲聞弟子。共會說法。皆是大阿羅漢。諸漏
已盡無復煩惱。乃至心得自在。到於第一究
竟彼岸。舍利子。是時有王名最勝壽。如法治
世號持政王。所治大城名最勝幢。廣博嚴麗
安隱豐樂。甚可愛樂。人物充滿諠譁熾盛。舍
利子。時勝壽王有子名精進行。年居童幼形
貌端嚴。成就第一圓滿淨色。為諸眾生之所
樂見。已曾供養承事拘胝那庾多百千諸佛。
親覲奉敬殖諸善本。舍利子。爾時精進行童
子。與諸內宮出遊園觀。時大蘊如來應正等
覺。知是童子為菩薩藏法門之器。又是諸佛
正法之器。便往彼園精進行所。既到彼已上
住空中。為是童子開菩薩道。
又復讚說三世諸佛。童子當知。云何名為菩
薩道耶。所謂菩薩摩訶薩。於諸有情。精勤修
習四無量心。何等為四。所謂大慈波羅蜜。大
悲波羅蜜。大喜波羅蜜。大捨波羅蜜。又勤精
進於諸攝法隨順修學。童子。若有菩薩如是
修行。是名開菩薩道。
復次童子。云何菩薩摩訶薩。於諸眾生精勤
修學。大慈無量波羅蜜。所謂菩薩摩訶薩。行
菩薩道。為阿耨多羅三藐三菩提故。盡眾生
界慈心遍滿。以何等量為眾生界。所謂盡虛
空界是眾生量。童子當知。如虛空界無所不
遍。如是菩薩摩訶薩大慈無量。亦復如是。無
有眾生含識種類而不充遍。童子當知。如眾
生界無有限量。如是菩薩摩訶薩所修之慈
亦無限量。空無邊故眾生無邊。眾生無邊故
慈亦無邊。童子當知。眾生界多非大地界。又
非水界火界風界。吾今為汝廣說譬喻。令汝
了知諸眾生界無限量義。童子當知。假使十
方各如殑伽河沙等世界數量。一切同時合
成大海。滿其中水。復有如上殑伽河沙等眾
生。同共集會。析一毛端為百五十分。共以一
分霑取海中第一滴水。復有餘殑伽河沙等
眾生。如前同會。取一分毛霑取海中第二滴
水。復有餘殑伽河沙等眾生。如前同會。取一
分毛霑取海中第三滴水。童子當知。假使以
是毛滴方便尚可霑盡此大海水。而眾生性
邊量無盡。是故當知眾生之性無量無邊不
可思議。而菩薩慈悉皆遍滿。童子。於汝意
云何。如是無量無邊修慈善根。頗有能得其
邊際不。精進行童子白佛言。不也世尊。佛
言。如是如是。童子。菩薩摩訶薩亦復如是。修
慈善根遍眾生界為無限量。復次童子。我今
更說大慈之相。童子當知。此慈無量能護自
身。此慈如是發起他利。於無諍論慈最第一。
慈能除斷忿恚根栽。慈能永滅一切過失。慈
能遠離諸有愛纏。此慈如是。但見眾生清淨
勝德。而不見彼有諸愆犯。慈能超越熱惱所
侵。慈能生長身語心樂。慈力如是。不為一切
他所惱害。慈性安隱離諸怖畏。慈善根力隨
順聖道。慈能令彼多瞋暴惡不忍眾生發清
淨信。慈能濟拔諸眾生聚。以慈力故。於彼
刀杖性無執持。慈能將導一切眾生趣於解
脫。是慈能滅諸惡瞋恚。是慈遠離詐現威儀
諛諂矯飾逼切求索。而能增長利養恭敬名
譽等事。以慈力故。梵釋天王之所禮敬。以慈
嚴身所有威德。行慈之人。為聰慧者所共稱
讚。慈能防護一切愚夫。是慈力故超過欲界。
順梵天道開解脫路。慈為大乘最居前導。慈
能攝御一切諸乘。慈能積集無染福聚。慈善
之力一切有依。諸福業事所不能及。慈能莊
嚴三十二相。及隨顯相。慈能離彼鄙賤下劣
不具諸根。慈為坦路善道涅槃歸趣之所。是
慈能遠一切惡道及諸八難。是慈力故喜樂
法樂。不貪一切富貴王位受用樂具。是慈力
故。於諸眾生等心行施。是慈能離種種妄想。
慈為門路。一切尸羅學之所由。慈能救濟諸
犯禁者。是慈能現忍辱之力。慈能遠離一切
憍慢矜伐自大。慈能發起無動精進。慈能令
修正方便行速疾究竟。慈能為諸靜慮解脫
及三摩地三摩缽底之所根本。慈能令心出
離煩惱諸有熾然。慈為一切智慧生因。由慈
無量能聞持故。自他諸品皆悉決定。慈能除
遣順魔煩惱。是慈力故同住安樂。慈能令人
起住坐臥密護威儀。慈能損減諸掉性欲。是
慈猶如妙香塗身。是慈能塗慚愧衣服。是慈
能遣一切諸難煩惱惡趣。慈能濟拔一切眾生。
大慈無量捐捨自樂。能與一切眾生安隱快
樂。如是無量不可思議大慈之相。吾今略說。
童子。是名菩薩摩訶薩大慈無量波羅蜜。菩
薩摩訶薩。由成就是大慈無量故。觀諸眾生
常懷慈善。勤求正法無有疲倦。童子當知。諸
聲聞慈唯能自救。諸菩薩慈畢竟度脫一切
眾生。童子當知。眾生緣慈。初發大心菩薩
所得。法緣之慈。趣向聖行菩薩所得。無緣
之慈。證無生忍菩薩所得。童子。是名菩薩
摩訶薩大慈無量波羅蜜。若菩薩摩訶薩。安
住大慈波羅蜜故。則於一切眾生慈心遍滿。
復次精進行童子。云何名為菩薩摩訶薩大
悲無量波羅蜜。童子當知。菩薩摩訶薩。為欲
證得阿耨多羅三藐三菩提故。應以大悲而
為導首。如人命根出息入息而為上首。如是
童子。證得大乘菩薩摩訶薩亦復如是。必以
大悲而為導首。童子。如轉輪王所有眾寶。要
以金輪而為前導。如是童子。菩薩摩訶薩亦
復如是。所有一切諸佛正法。皆以大悲而為
導首。
復次童子。菩薩摩訶薩。為阿耨多羅三藐三
菩提故。度諸眾生行於大悲。畢竟不捨一切
眾生。童子。云何菩薩摩訶薩於眾生所發起
大悲。童子。菩薩摩訶薩行大悲時。觀諸眾生
虛偽身見之所纏縛。為諸惡見之所藏隱。菩
薩摩訶薩如是觀已。於諸眾生發起大悲。我
當為彼說微妙法。令其永斷虛偽身見種種
纏縛諸惡見等。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
安住不實虛偽顛倒。於無常中妄起常想。於
諸苦中妄起樂想。於無我中妄起我想。於不
淨中妄起淨想。童子。菩薩摩訶薩如是觀已。
於諸眾生發起大悲。我當為彼說微妙法令
其永斷虛妄不實諸顛倒故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
愚癡顛倒耽嗜愛欲。於母姊妹尚生陵逼。況
復於彼餘眾生等。菩薩摩訶薩觀是事已。作
如是念。苦哉世間。乃能容止非聖之聚。惡業
無愧充滿其中。復作是念。咄哉苦哉。如是
眾生曾處母胎。臥息停止生由產門。如何無
恥共行斯事。如是眾生深為大失極可憐愍。
種種過患極可訶責。何以故。為貪瞋癡之所
害故。又為無智所加害故。捨離正法安住非
法。修行惡法墮在地獄畜生焰魔鬼趣。如是
眾生惡業引故。所往之處行於非道。童子。譬
如野干於彼塚間為諸群狗之所搏逐逃迸走
避臨大峻崖窮途所逼夜中嗥叫。如是童子。
彼諸眾生亦復如是同於野干。復次童子。譬
如生盲群狗逼逐臨大坑澗。如是童子。彼諸
眾生亦復如是同於生盲。復次童子。譬如圂
豬行處糞穢兼又食噉初無厭惡。如是童子。
彼諸眾生亦復如是同於圂豬。如是眾生極
可憐愍。婬惱所逼於親非親。為諸煩惱之所
加害。行魔徒黨魔罥所縛。纏裹惑網陷沒欲
泥。童子。菩薩摩訶薩觀是事已。於彼眾生
發起大悲。我當為彼宣說妙法令其永斷諸
欲煩惱故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
五蓋所覆。欲箭所中。貪著六處。眼見色已。執
著像貌不能捨離。如是耳所聞聲。鼻所嗅香。
舌所嘗味。身所覺觸。執著形相皆不能捨。是
諸眾生多於瞋恚互相怨讎。若得義利稱我
善友。得非義利便相加害。是諸眾生多於惛
沈及以眠睡羸劣愚鈍。為無智膜之所覆障。
是諸眾生不善掉悔之所纏縛。常為種種諸
惡煩惱染污其心。是諸眾生疑網纏裹。於甚
深法不能決定。童子。菩薩摩訶薩如是觀已。
於諸眾生發起大悲。我當為彼說微妙法令
其永斷諸廕蓋故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
為慢所害。過慢所害。我慢所害。增上慢所害。
邪慢所害。於諸下劣計我為勝。於彼等者計
我最勝。或有眾生計色為我。或復乃至計識
為我。於所未證計我已證。由恃此故。應可
問訊而不問訊。應可禮拜而不禮拜。於諸長
宿心無敬順。於尊重師不加祇仰。於聰叡者
而不請問。何等為善何等不善。何等應修何
等不修。何等應作何等不作。何等有罪何等
無罪。何等為道。何等為三摩地。何等為解
脫。如是等法曾未明了。但自計我為勝為尊。
童子。菩薩摩訶薩如是觀已。於諸眾生發起
大悲。我當為彼說微妙法令其永斷一切憍
慢種故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
愛縛所縛。為愛僮僕妻妾男女所共纏裹。為
無義利之所圍遶。為諸衰禍之所繫縛。生死
關鍵之所遮礙。不能出離地獄傍生焰魔鬼
道。為彼有縛之所拘撿。而不能得縱任自在。
童子。菩薩摩訶薩如是觀已。於諸眾生發起
大悲。我當為彼說微妙法令其獲得縱任自
在隨欲而行趣涅槃故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
遠離善友為惡知識之所纏執由彼昵近諸惡
友故。耽著一切不善之業。所謂殺生偷盜邪
行妄語離間麤獷綺語貪恚邪見。諸如是等
無量惡業熾然建立。童子。菩薩摩訶薩如是
觀已。於諸眾生發起大悲。我當為彼說微妙
法令其為諸善友所攝捨棄十種不善業道令
具受持十善業故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
為諸愚癡之所覆蔽。無明暗暯之所翳障。顛
倒執著。於其自體有情命者。生者人者。少
年丈夫。及數取者。作者受者。我及我所。如是
諸見無邊無量堅執不捨。童子。菩薩摩訶薩
如是觀已。於諸眾生發起大悲。我當為彼說
微妙法令聖慧眼得清淨故。又令永斷一切
見故。
復次童子。菩薩摩訶薩行大悲時。觀諸眾生
樂著生死流轉不息五蘊魁膾常痟M逐三界
囹圄曾無遠離桎梏枷鎖不思開釋。菩薩摩
訶薩觀見是已。於諸眾生發起大悲。我當為
彼說微妙法令彼解脫五蘊魁膾。又令越度
生死曠野及以出離三界牢獄諸繫縛故。
復次童子。菩薩摩訶薩行大悲時。觀諸含識
從不善生。如鞠如輪轉圓不定。由此業故。從
此世間至彼世間。又從彼世間至此世間。迅
速流轉馳向五趣背涅槃道。童子。菩薩摩訶
薩觀是事已。於諸眾生發起大悲。我應為彼
說微妙法。當為開闢涅槃宮門令其趣入。如
是童子。菩薩摩訶薩行大悲時。觀眾生性發
起十種大悲無量。復次童子。菩薩摩訶薩。復
有十種大悲轉相。所謂如是大悲。由於不諂
而得生起。譬如虛空永出離故。如是大悲。由
於不誑而得生起。從增上意而出離故。如是
大悲。非由詐妄而得發起。從如實道質直其
心而出離故。如是大悲。由於不曲而得生起。
極善安住無曲之心而出離故。如是大悲。由
彼無有憍高怯下而得生起。一切有情高慢
退屈善出離故。如是大悲。由護彼故而得生
起。從自心淨而出離故。如是大悲。由堅固
慧而得生起。永離一切動不動心。妙住其心
善出離故。如是大悲。由捨自樂而得生起。授
與他樂善出離故。如是大悲。為欲荷負諸眾
生故而得生起。堅固精進善出離故。
復次童子。菩薩摩訶薩大悲無量。復有如是
十種轉相。所謂一切大乘出離。皆因大悲而
得出離。以是因故說名大悲。如是大悲。建
立一切布施持戒忍辱精進靜慮智慧。由是
因故說名大悲。如是大悲。建立念處正斷神
足。如是大悲。建立根力覺支隨念共法覺支。
及與道支。歡喜本業。諸定次第。十善業道。乃
至諸相皆如是說。以是因故說名大悲。如是
大悲。建立如來自然智慧。以是因故名為大
悲。童子當知。如是大悲作自所作。善作所
作不變異作。為諸眾生作所應作。如是大悲。
一切眾生如意圓滿。童子。是名菩薩摩訶薩
大悲無量波羅蜜。由成就是大悲波羅蜜故。
菩薩摩訶薩。觀諸眾生處如是位。復於彼所
重興悲愍。
復次精進行童子。云何名為菩薩摩訶薩大
喜無量波羅蜜。童子當知。菩薩摩訶薩為眾
生故求阿耨多羅三藐三菩提時。修行大喜。
如是喜者有無量相。童子當知。菩薩喜者名
諸善法。憶念歡悅清淨妙喜。何以故。於諸
善法無下慼性無退屈性無疲倦性故。是喜
名為遠離一切樂世間性。何以故。安住一切
樂法樂性故。是喜能令內以歡悅身力勇銳。
何以故。慧覺怡暢心意踊躍故。是喜樂於如
來之身。何以故。樂求相好好莊嚴故。是喜
聞法無有厭倦。何以故。欣樂依法能正行故。
由斯喜故於法欣勇。於諸眾生心無損害。喜
樂菩提於廣大法悉能信解。發起遠離少分
乘心。是喜名為制伏慳喜。何以故。於諸求者
行必施故。由斯喜故。於諸犯戒愛心攝受。於
諸持戒心常清淨。又復能令自尸羅淨。是喜
名為超過一切惡道怖畏安隱之喜。是喜名
為忍受他人諸惡言詞鄙語路喜。是喜名為
無返報喜。何以故。若遇挑眼截手刖足斬支
節時心堪忍受。是喜名為敬尊重喜。何以故。
於諸長宿具修威儀。曲躬恭敬跪拜尊嚴故。
是喜名為痤恞C喜。何以故。心志和泰遠離
嚬蹙先言問訊故。是喜名為遠離一切詐現
威儀諛諂矯誑逼求之喜。何以故。是喜趣向
堅實正法之道路故。由此喜故。於諸菩薩起
深愛樂猶如大師。於正法所起愛樂心如自
己身。於如來所起愛樂心如自己命。於尊重
師起愛樂心猶如父母。於諸眾生起愛樂心
視如一子。於阿遮利耶受教師所起愛樂心
敬如眼目。於諸正行起愛樂心猶如身首。於
波羅蜜起愛樂心猶如手足。於說法師起愛
樂心如眾重寶。所求正法起愛樂心猶如良
藥。於能舉罪及憶念者起愛樂心猶如良醫。
如是童子。是名菩薩摩訶薩大喜無量波羅
蜜。諸菩薩摩訶薩。住是大喜波羅蜜故。行菩
薩行常懷歡喜。勤求正法無有厭倦。
復次精進行童子。云何名為菩薩摩訶薩大
捨無量波羅蜜。童子當知。菩薩摩訶薩為眾
生故。發阿耨多羅三藐三菩提已。當行大捨。
當知是捨有於三種。何等為三。謂捨煩惱捨。
護自他捨。時非時捨。何等名為捨煩惱捨。童
子當知。菩薩摩訶薩。於敬事所其心不高。於
不敬事心無卑下。若受利養心不憍高。不得
利養心無紆鬱。於彼持戒及犯戒所起平等
覺。得勝名譽心不悕樂。被諸毀謗情無憂慼。
若致譏訶志無貶退。於稱讚所善住法性。於
諸苦事有擇慧力。於諸樂事有無常苦觀解
之力。棄捨愛欲斷諸瞋恚。於怨親所其心平
等。於善作惡作其心無二。於有愛不愛情無
所觀。於善聞惡聞不生執著。於善說惡說心
無愛恚。於諸欲味及過患所平等稱量。於我
自身及他眾生。起於平等信欲之意。於身命
所情無顧戀。於下中上諸眾生所起平等照。
於隱顯法起平等性。於諦非諦自體清淨。如
是童子。菩薩摩訶薩。若能自然起勝對治。是
名菩薩摩訶薩捨煩惱捨。
復次童子。何等名為護自他捨。童子當知。菩
薩摩訶薩。若被他人節節支解割皮肉時。常
自觀心住於大捨。雖復支解割其身肉。然其
內心唯住於捨。無所希望。及以追求縱於身
語起諸變異俱能堪忍。是則名為護自他捨。
爾時菩薩。又觀二種心無損害。何等為二。所
謂不由眼相及以色相。乃至不由意相及以
法相。心生損害而住於捨。何以故。無損無
害。是乃名為護自他捨。復次。何等名為護
自他捨。被他所損不加報故。於自於他俱能
忍受。是名為捨。於諸有恩及無恩所平等方
便。是名為捨。是捨名為無諍極捨。滅自心
捨。觀自體捨。不害他捨。於諸定事菩薩能
捨。然佛世尊非所聽許。諸菩薩等唯修於捨。
何以故。菩薩摩訶薩。尚應修習諸行作用。日
夜常念發起精進。求諸善法。於時非時乃應
修捨。
復次童子。何等名為時非時捨。童子當知。菩
薩摩訶薩。具大智慧。善能修習時與非時。謂
非法器諸眾生所。應起於捨。不恭敬所應起
於捨。於無利益譏毀苦惱應起於捨。於聲聞
乘趣正決定。應起於捨。於修施時應捨修戒。
於修戒時應捨修施。於修忍時應捨牽引施
戒精進。修精進時應捨修戒。修靜慮時應捨
施度。修習慧時應捨緣發五波羅蜜多。童子。
是名菩薩摩訶薩時非時捨。何以故。由所不
應作法無造作性故。是故菩薩深知非益而
行於捨。若有菩薩摩訶薩。安住大捨波羅蜜
行菩薩行。則於一切惡不善法能興大捨。童
子。如是等相。是名菩薩摩訶薩大慈大悲大
喜大捨。若諸菩薩摩訶薩。安住如是四無量
波羅蜜者。當知是則為菩薩藏法門之器。又
是諸佛正法之器。
如是舍利子。此薄伽梵大蘊如來。為精進行
童子。廣開示此四無量已。復為開解六波羅
蜜多及諸攝法。令是童子隨順修學。舍利子。
是精進行童子。精勤修習如所聞法。廣如後
說。
   陀那波羅蜜多品第六
爾時佛告舍利子。云何菩薩摩訶薩。為阿耨
多羅三藐三菩提故。精勤修習諸波羅蜜多
行菩薩行。舍利子。菩薩摩訶薩行菩薩行者。
即於如是六波羅蜜多精勤修學。是則名為
行菩薩行。舍利子。何等名為六波羅蜜多。舍
利子。所謂柁那波羅蜜多。尸羅波羅蜜多。羼
底波羅蜜多。毘利耶波羅蜜多。靜慮波羅
蜜多。般若波羅蜜多。舍利子。如是名為六
波羅蜜多。菩薩摩訶薩。依如是六波羅蜜多
故行菩薩道。
復次舍利子。云何名為菩薩摩訶薩依柁那
波羅蜜多行菩薩行。舍利子。菩薩摩訶薩度
眾生故。行柁那波羅蜜多時。為諸眾生而作
施主。若沙門婆羅門等。有來求者悉皆施與。
須食與食。須飲與飲。珍異餚膳無不盡施。如
是或求車乘。衣服華鬘。塗香末香。或求坐臥
依倚。床席敷具。病藥燈明。音樂奴婢。或求金
銀末尼。真珠琉璃。螺貝璧玉。珊瑚等寶。或求
象馬車輅。園林池苑。男女妻妾。財穀庫藏。
或求四大有洲自在之王一切樂具。及諸嬉戲
娛樂之物。或有來求手足耳鼻。頭目肉血。骨
髓身分。菩薩摩訶薩見來求者。悉能一切歡
喜施與。舍利子。以要言之。一切世間所須之
物。菩薩摩訶薩行大施故。但見來求無不施
與。復次舍利子。菩薩摩訶薩行柁那波羅蜜
多故。復有十種清淨施法。何等為十。一者菩
薩摩訶薩。無有不正求財而行布施。二者菩
薩摩訶薩。不逼迫眾生而行布施。三者菩薩
摩訶薩。不以恐怖而行布施。四者菩薩摩訶
薩。不棄捨邀請而行布施。五者菩薩摩訶薩。
不觀顏面而行布施。六者菩薩摩訶薩。於諸
眾生情無異想而行布施。七者菩薩摩訶薩。
無貪愛心而行布施。八者菩薩摩訶薩。無起
瞋恚而行布施。九者菩薩摩訶薩。不求剎土
而行布施。十者菩薩摩訶薩。於諸眾生起福
田想。不以輕蔑而行布施。舍利子。是名菩薩
摩訶薩行於十種清淨之施。為滿柁那波羅
蜜多故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。復有十種清淨行施。何等為十。一者菩
薩摩訶薩。不毀業報而行布施。二者菩薩摩
訶薩。不以邪意而行布施。三者菩薩摩訶薩。
無不信解而行布施。四者菩薩摩訶薩。無有
厭倦而行布施。五者菩薩摩訶薩。無有現相
而行布施。六者菩薩摩訶薩。勇勵熾然而行
布施。七者菩薩摩訶薩。無有變悔而行布施。
八者菩薩摩訶薩。於持戒者不以偏敬而行
布施。九者菩薩摩訶薩。於犯戒所不以輕鄙
而行布施。十者菩薩摩訶薩。不希果報而行
布施。舍利子。是名菩薩摩訶薩行於十種清
淨之施。為欲滿足柁那波羅蜜多故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。復有十種行清淨施。何等為十。一者菩薩
摩訶薩。不以毀呰而行布施。二者菩薩摩訶
薩。不以背面而行布施。三者菩薩摩訶薩。無
不清淨而行布施。四者菩薩摩訶薩。不現忿
相而行布施。五者菩薩摩訶薩。不現嫉相而
行布施。六者菩薩摩訶薩。不現恚相而行布
施。七者菩薩摩訶薩。無不殷重而行布施。八
者菩薩摩訶薩。無不自手而行布施。九者菩
薩摩訶薩。不以許多後便與少而行布施。十
者菩薩摩訶薩。不求來生而行布施。舍利子。
是名菩薩摩訶薩行於十種清淨之施。為欲
滿足柁那波羅蜜多故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。復有十種行清淨施。何等為十。一者菩薩
摩訶薩。無不常施。二者菩薩摩訶薩。無繫屬
施。三者菩薩摩訶薩。無差別施。四者菩薩摩
訶薩。無他緣施。五者菩薩摩訶薩。無微劣施。
六者菩薩摩訶薩。不希財色及以自在。而行
布施。七者菩薩摩訶薩。無求生於釋梵護世
諸大天故。而行布施。八者菩薩摩訶薩。無有
迴向聲聞獨覺地故。而行布施。九者菩薩摩
訶薩。無為聰慧所譏訶故。而行布施。十者菩
薩摩訶薩。無不迴向薩伐若故。而行布施。舍
利子。是名菩薩摩訶薩行於十種清淨之施。
皆為滿足柁那波羅蜜多故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。復有十種行清淨施。何等為十。謂如前說
十種法中。出離有為證得無為。又舍利子。菩
薩摩訶薩。如是行施能得十種稱讚利益上
妙功德。何等為十。一者菩薩摩訶薩。由施食
故。獲得長壽才辯。安樂妙色。雄力勇健。無不
具足。二者菩薩摩訶薩。由施飲故。獲得永離
一切煩惱渴愛。無不具足。三者菩薩摩訶薩。
由施諸乘故。獲得一切利益安樂眾事。無不
具足。四者菩薩摩訶薩。由施衣服故。獲得成
就慚愧。皮膚清淨猶如金色。無不具足。五者
菩薩摩訶薩。由施香鬘故。獲得淨戒多聞諸
三摩地。塗香聖行。無不具足。六者菩薩摩訶
薩。由以末香塗香施故。當得遍體香潔。妙
香聖行。無不具足。七者菩薩摩訶薩。由施
上味故。獲得甘露上味。大丈夫相。無不具
足。八者菩薩摩訶薩。由以舍宅房宇施故。當
得與諸眾生。為舍為宅。為救為洲。為歸為
趣。無不具足。九者菩薩摩訶薩。由愍病者
施醫藥故。當得無老病死。圓滿甘露不死妙
藥。無不具足。十者菩薩摩訶薩。由以種種
資生眾具施故。感得一切圓滿眾具。菩提分
法。無不具足。舍利子。是名菩薩摩訶薩為得
菩提。修行是施。獲得如是十種稱讚利益上
妙功德。皆為滿於柁那波羅蜜多故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。修行布施。又復獲得十種稱讚利益上妙
功德。何等為十。一者菩薩摩訶薩。施燈明
故。獲得如來清淨五眼。無不具足。二者菩
薩摩訶薩。施音樂故。獲得如來清淨天耳。無
不具足。三者菩薩摩訶薩。以諸金銀。末尼
真珠。琉璃螺貝。璧玉珊瑚。一切珍寶施故。
感得圓滿三十有二大丈夫相。無不具足。四
者菩薩摩訶薩。以種種雜寶。及眾名花施故。
獲得圓滿八十隨顯之相。無不具足。五者菩
薩摩訶薩。以象馬車乘施故。獲得廣大徒眾
眷屬繁多。無不具足。六者菩薩摩訶薩。以
園林臺觀施故。獲得成就靜慮解脫。三摩地。
三摩缽底。無不具足。七者菩薩摩訶薩。以
財穀庫藏施故。獲得圓成諸法寶藏。無不具
足。八者菩薩摩訶薩。以奴婢僕使施故。獲
得圓滿自在身心閑豫。無不具足。九者菩薩
摩訶薩。以男女妻妾施故。獲得圓滿可愛可
樂可意。阿耨多羅三藐三菩提。無不具足。十
者菩薩摩訶薩。以四洲自在一切王位施故。
獲得一切種微妙圓滿一切智智。無不具足。
舍利子。菩薩摩訶薩如是行施。名為攝受十
種稱讚利益上妙功德。皆為滿足柁那波羅
蜜多故。
復次舍利子。菩薩摩訶薩。為得阿耨多羅三
藐三菩提故。行柁那波羅蜜多時。所修布施。
又得十種稱讚利益。何等為十。一者菩薩摩
訶薩。以上妙五欲施故。獲得清淨戒定慧聚。
及以解脫解脫智見聚。無不具足。二者菩薩
摩訶薩。以上妙戲樂器施故。獲得清淨遊戲
法樂。無不具足。三者菩薩摩訶薩。以足施
故。感得圓滿法義之足。趣菩提座。無不具
足。四者菩薩摩訶薩。以手施故。感得圓滿
清淨法手。拯濟眾生。無不具足。五者菩薩
摩訶薩。以耳鼻施故。獲得諸根圓滿成就。無
不具足。六者菩薩摩訶薩。以支節施故。獲
得清淨無染威嚴佛身。無不具足。七者菩薩
摩訶薩。以目施故。獲得觀視一切眾生清淨
法眼。無有障礙。無不具足。八者菩薩摩訶
薩。以血肉施故。獲得堅固身命。攝持長養
一切眾生貞實善權。無不具足。九者菩薩摩
訶薩。以髓腦施故。獲得圓滿不可破壞等金
剛身。無不具足。十者菩薩摩訶薩。以頭施
故。證得圓滿超過三界。無上最上一切智智
之首。無不具足。舍利子。菩薩摩訶薩。為得菩
提行如是施。攝受如是相貌。圓滿佛法稱讚
利益上妙功德。皆為滿足柁那波羅蜜多故。
復次舍利子。如是菩薩摩訶薩。行柁那波羅
蜜多時。其性聰叡智慧甚深。無量方便行於
布施。以世間財求於無上正等菩提眾聖王
財。以生死財而求甘露不死仙財。以虛偽財
而求堅實賢聖之財。由如是故廣行布施。舍
利子。是菩薩摩訶薩。為求無上菩提及涅槃
故。以世間財物修行施時。一切世間財物樂
具無不盡捨。何以故。皆依無上正等覺故。舍
利子。如世農夫依彼犁牛。耕治地已便下種
子。如是農夫依彼犁具無量功力。展轉獲得
金銀末尼一切寶物。及得種種上妙衣服。何
以故。一切世間無有財物與穀等故。如是舍
利子。菩薩摩訶薩。有時有分依世間財證覺
無上正等菩提亦復如是。
復次舍利子。譬如乳牛或噉乾草。或噉濕草。
或飲冷水。或飲煖水。而能出於乳酪生蘇
熟蘇及以醍醐。如是舍利子。菩薩摩訶薩。
依於無上正等菩提。行世財施隨所樂欲。有
能獲得轉輪王報。及獲帝釋梵王勝報。由成
就是三種報故。菩薩十地速得圓滿。如來十
力四無所畏。因是施故速得圓滿。乃至具足
千業所起十八不共佛法。又具千業所起六
十種圓滿妙音。又具百業所起一一大丈夫
相。又具二百業所起無見頂髻相。又過此百
倍。圓滿成就如來大法螺相。又過拘胝百千
倍。成就如來皓齒齊列。不缺不疏平等之相。
如是等相。無量功業之所合成皆由如來業
果報相施行所起。速得圓滿。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。於乞者所起大慈心而行布施。此心續起
殑伽沙等。方得成滿。中無間絕佛三摩地。舍
利子。如來應正等覺。住此三摩地已。能於
一一毛孔。而出百三摩地。猶如殑伽大河流
化不絕而得自在。是故當知。如來所有一
切神通變化。多由施行而得成就。舍利子。如
是如來所有佛法。皆由昔日行菩薩行。世間
財施之所攝受。舍利子。是名菩薩摩訶薩行
財施時。為求甘露。為求堅實。為求菩提。為求
涅槃。應知如是法門差別。所謂菩薩摩訶薩。
依世財施。而與柁那波羅蜜多相應。證覺阿
耨多羅三藐三菩提故。
復次舍利子。菩薩摩訶薩。行柁那波羅蜜多
時。其相無量吾今當說。往昔過去無數廣大。
無量不可思議。阿僧企耶劫。於彼時分有佛
出世。號旁耆羅私如來應正等覺明行圓滿
善逝世間解無上丈夫調御士天人師佛薄伽
梵。舍利子。彼佛住世壽十千歲。與百千苾
芻大聲聞眾。同共集會。皆阿羅漢。離諸煩
惱具大勢力。乃至一切心得自在。逮勝究竟。
舍利子。時彼世中有紡績者。名織紡線。形
貌端正眾所樂觀。彼作業處去佛不遠。每日
將晚欲還家時。往詣佛所。常以一縷微線。奉
施如來。因白佛言。願薄伽梵哀愍我故。受
此縷線為攝受處。以此善根於未來世。得成
如來應正等覺能攝一切。時彼世尊便為納
受。如是日施一縷。滿千五百為善攝受。由
此福故。乃經十五拘胝劫中。不墮惡趣。又
經千拘胝。反為轉輪王。又經千拘胝。反為
天帝釋。以此善根柔和微妙欣愛等業。便得
奉覲千拘胝佛。於諸佛所供養恭敬尊重讚
歎。又以諸花塗香末香。及以香鬘繒蓋幢旛。
衣服飲食坐臥之具。病緣醫藥一切眾物奉
獻如來。從是已後又經一阿僧企耶劫出現
於世。證覺阿耨多羅三藐三菩提。號善攝受
如來應正等覺明行圓滿善逝世間解無上丈
夫調御士天人師佛薄伽梵。住壽世間經二
十拘胝歲。有二十拘胝那庾多大聲聞眾。一
切皆是大阿羅漢。彼佛世尊成立安住。五拘
胝等菩薩摩訶薩。於阿耨多羅三藐三菩提
演說妙法。利益安樂無量無數諸有情已現
入涅槃。彼薄伽梵滅度之後。正法住世滿一
千年。廣布舍利流遍供養。亦如我今涅槃之
後。舍利子。汝今當觀。由施微縷發大心故。次
第展轉成滿佛法。舍利子。當知此施由心廣
大不由於縷。何以故。若施廣大不由心者。如
向施主以微縷施。不應得心清淨究竟。如是
舍利子。當觀菩薩摩訶薩。行柁那波羅蜜多
時。依世財施便得一切圓滿功德。舍利子。菩
薩摩訶薩。行柁那波羅蜜多時。其性聰叡智
慧甚深。因於少施多有所作。由智力故增上
所作。由慧力故廣大所作。迴向力故無邊所
作。爾時世尊。欲重宣此義。而說頌曰。
 行施不求妙色財  亦不願感天人趣
 為求無上勝菩提  施微便感無量福
 行施不求名稱聲  未曾為樂及徒眾
 亦不求諸生死報  施微而獲於大果
 布施飲食及衣服  不求諸有及諸趣
 為求開解甘露門  施如毛端福無量
 既無掉動及高慢  亦離諂誑慳嫉心
 懈怠諸緣皆悉捨  唯勤行施利於世
 財穀王位及身命  歡喜捨已心無變
 如斯善捨獲廣大  菩提解脫未為難
 愛樂諸來乞求者  如父如母如妻子
 所獲財物常行施  見彼感財無妒心
 行施之時眾繁雜  土塊杖木來加害
 雖見曾無忿恚心  愛語如舊情欣悅
 若施彼怨猶若親  於驚怖者施無畏
 凡所有物皆能捨  而心未嘗生鄙吝
 睄皏縐D無上法  於世王位絕希求
 出離世間嚴飾處  常勤奉行於法施
 除彼樂求穢欲者  誰有能求天世王
 是故智者不貪樂  諸欲王位生天樂
 大名稱者所行施  琩D無上佛菩提
 捨捐身命及餘事  速疾能感多安樂
 聰慧菩薩行諸施  未曾遠離上菩提
 不求妙色世間財  又不願樂生天樂
 雖求涅槃無所依  遠離一切諸希願
 若能如是善修習  則名知道開道者
舍利子。聰慧菩薩摩訶薩。於是布施具足成
就。善能修行菩薩妙行。無有疑惑。舍利子。是
名菩薩摩訶薩柁那波羅蜜多。若諸菩薩摩
訶薩。為阿耨多羅三藐三菩提故。精進修行
是菩薩行。一切眾魔魔民天子。於此菩薩不
能嬈亂。又不為彼異道他論。所能摧屈。
大寶積經卷第四十一
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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

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

大寶積經卷第四十一

本經佛學辭彙一覽(共 287 條)

一切世間

一切有情

一切智

一切智智

一切諸佛

八不

八難

十地

十善

十善業道

三十二相

三世

三世諸佛

三界

三菩提

三摩

三摩地

三藏

三藐三菩提

上慢

大心

大法螺

大乘

大師

大悲

大慈

大慈大悲

大寶積

尸羅

不可思議

不生

不共佛法

中有

五欲

五眼

五蓋

五趣

五蘊

六處

天人

天人師

天道

心行

方便

世界

世尊

世間

世間解

出世

出息

出離

功德

四大

四洲

四無量心

布施

平等

正行

正法

正等覺

犯戒

玄奘

甘露門

生因

生死

生死流

共法

地獄

妄想

妄語

如來

如法

如是相

如實

如實道

安隱

有為

有情

有無

自在

色相

行者

佛身

佛法

作業

利養

妙色

妙法

弟子

忍辱

戒定

戒定慧

我所

我慢

沙門

身心

身見

邪見

供養

受持

命者

定慧

彼岸

念處

所作

所藏

果報

法住

法性

法性

法門

法施

法相

法師

法眼

法樂

法緣

法器

法螺

空無

舍利

舍利子

長養

阿耨多羅三藐三菩提

阿羅漢

非時

信解

威儀

威德

帝釋

持戒

施主

施行

施食

施無畏

染污

流轉

相好

相應

修行

唐三藏

差別

根力

涅槃

琉璃

畜生

神通

般若

般若波羅蜜

般若波羅蜜多

財施

迴向

鬼趣

偷盜

執持

執著

婆羅門

掉悔

梵天

梵王

梵行

梵釋

欲界

殺生

清淨

清淨施

深法

淨妙

淨戒

淨施

眾生

眾生心

眾生界

眾生緣慈

莊嚴

貪著

貪愛

傍生

喜捨

喜樂

堪忍

惡見

惡知識

惡業

惡道

惡趣

智者

智智

智慧

無上正等菩提

無上正等覺

無上法

無上菩提

無生

無生忍

無我

無明

無為

無畏

無常

無異想

無貪

無量

無間

無愧

無盡

無緣

無諍

童子

等心

等覺

善法

善根

善逝

善業

菩提

菩提分

菩薩

菩薩十地

菩薩行

菩薩道

菩薩藏

虛妄

虛空

虛空界

勤行

圓成

塗香

愛欲

愛語

愛縛

業報

滅度

煩惱

聖行

解脫

過去

對治

慚愧

福業

精進

綺語

聞法

聞持

說法

增上

增上慢

增長

慧力

摩訶

摩訶薩

敷具

熱惱

瞋恚

諸有

諸佛

諸見

諸法

諸相

諸漏

諸趣

賢聖

輪王

輪轉

懈怠

燈明

獨覺

隨順

靜慮

聲聞

轉輪王

繫縛

羅漢

證覺

顛倒

覺支

釋梵

攝受

纏縛

魔梵

歡喜

變化

顯示

觀心

觀解

憍慢

醍醐