大寶積經卷第四十四
 
    大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十尸羅波羅蜜品
第七之三
復次舍利子。菩薩摩訶薩。行尸羅波羅蜜多
時。具足如是清淨尸羅。於諸行中常痤o起
不可樂想。於諸眾生起父母想。於彼有情起
難保想。於妙五欲起非妙想。於受了別起無
識想。舍利子。是菩薩摩訶薩。作是觀已。不起
平等不平等心。何以故。是菩薩摩訶薩。作如
是觀。若當發起心平等者。應超出心入於寂
滅。若當發起心不平等。應令染心轉不平等。
如是眼色為緣生於眼識。染心起滅由隨眠
故。彼心體生於所緣境妄心計淨。若能了知
彼不如理而體不淨。如是知已便得解脫。若
彼解脫即盡於彼。彼何所盡。所謂貪盡瞋盡
癡盡。如是盡者。即非貪盡瞋盡癡盡。何以故。
若剎那貪有滅盡者。即應貪異盡異。若如是
者貪應是實盡亦是實。若貪是實不應滅盡。
然舍利子。一切有情皆由不正思惟如理作
意故生於貪欲。夫貪欲者分別所起。若無分
別計執斯斷。若斷計執即無有實。由無實故
中無所貪。由無貪故即是真實。若是真實於
中無苦。由無苦故則無燒惱。無燒惱故即是
真實。若是真實於中無熱。由無熱故是即清
涼。是即涅槃。於涅槃中無有貪愛。何以故。
舍利子。夫涅槃者無有思慮。我當除滅如是
貪愛。貪愛盡故名得涅槃。若如是者即能貪
異所貪亦異。涅槃復異。此若異者。則於彼為
彼。若於彼為彼。智者應當尋思彼實。如是求
已不得堅實。若無堅實即為是虛。若是虛者
即為寂靜。若寂靜者即為是空。空無何法謂
我我所。若常若畯Y住若變異法。則無有情。
則無命者。由如是故。於貪瞋癡則無所起。舍
利子。以何等故。有我我所計此為我。此我所
有起我我所。顛倒計我故執我所。執我所故
便有所作。於所作中起四種行。云何為四。謂
身所作。語心所作。由意思惟發麤惡語。從此
便生運身加害。舍利子。一切愚癡凡夫。由起
自他別異想故。為想所執。為想所縛。菩薩摩
訶薩行尸羅波羅蜜多故。於如是事知顛倒
已。不與諸行而相習近。何以故。由習近故
則生怖畏。菩薩摩訶薩。作如是念。我今為求
無怖畏故。度諸眾生。不宜於彼而生怖畏。我
當與之共為親愛。
復次舍利子。云何菩薩摩訶薩。依尸羅波羅
蜜多故。於一切眾生起父母想。舍利子。菩薩
摩訶薩。行尸羅波羅蜜多時。作是思惟。無有
眾生於彼過去久遠世來非父非母易可得
者。何以故。一切眾生。定曾為我若父若母。然
由於彼生貪心故。捨於母想。生瞋心故捨於
父想。流轉生死不能斷絕。是故舍利子。菩薩
摩訶薩。由斯事故。深思惟已。於諸眾生起眷
屬想。舍利子。如彼過去超阿僧企耶廣大無
量不可思議劫。爾時有佛名最勝眾。出現於
世。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。彼佛住壽
九拘胝歲。與九拘胝那庾多大聲聞眾同共
集會。爾時有一菩薩。名為得念。生在王宮。
形貌端嚴眾所樂見。成就第一圓淨色相。然
此菩薩初生之時。父母各以八萬四千童少
婇女。而以賜之。親友眷屬。復以八萬四千
諸妙綵女。而用上之。父母知友。復以綵女
八萬四千奉於菩薩。為欲生長常隨翼從。舍
利子。時菩薩父。為是菩薩起三時殿。熱時雨
時及以寒時。令彼菩薩居重殿上。隨時而住。
又令無量百千伎樂。圍遶菩薩而娛樂之。爾
時菩薩聞諸樂音。將舉其聲起生滅想。而現
在前。樂音暫止。便思此聲依何而起。何處而
生。依何而息。何處而滅。爾時菩薩作是觀時。
不起晝夜差別之想。唯痤o起無常之想。一
切世間不可樂想。舍利子。爾時得念菩薩。四
萬歲中未曾於樂而生耽著。又四萬歲於諸
欲中未曾貪染。是時菩薩住深宮中。入四靜
慮發五神通。即從內宮以神足力身昇虛空。
往最勝眾如來應正等覺薄伽梵所。既到彼
已請問彼佛。得少善法旋還本宮。舍利子。是
得念菩薩。於彼如來入涅槃日。復往如來所
住之處。問諸苾芻。最勝眾佛今為何在。我今
欲見親覲供養。時諸苾芻告得念曰。善男子。
汝不知耶。如來今者已般涅槃。爾時菩薩。既
知如來般涅槃已。即於是處舉身投地。涕泣
悶絕。良久乃蘇。便說頌曰。
 如是照世間  到諸法彼岸
 我住放逸地  如何自欺誑
 百千劫拘胝  如來乃一現
 而我不奉事  誰當作依救
 如我自惟忖  我母非親善
 何不讚如來  令我初生見
 父亦非親善  陷我於諸欲
 既被所拘執  乖事世間依
 不聞佛所說  六十妙音聲
 生為失大利  謂不事佛故
 到諸法彼岸  利世大悲者
 我憍逸所執  不事兩足尊
 千億那庾劫  見諸佛甚難
 我不修供養  滅後方來至
 今我重思忖  父母俱非善
 當我初生時  何不為讚佛
 令見最勝尊  常住如來所
 廣修諸供養  及聽聞正法
 如來所宣暢  六十妙音聲
 而我未曾聞  滅後方來至
 我今失大利  涅槃後方來
 無為演妙法  如先佛所說
舍利子。爾時得念菩薩。即於是處悲啼而起。
往最勝眾如來般涅槃床。既到彼已哀慟悲
噎。右遶如來滿百千匝。卻住一面而說頌曰。
 佛為群生真實尊  顯揚無上微妙法
 我今發起至誠心  為獲最勝菩提故
 我今敬禮如來足  世界真言大慧者
 願我當獲如斯智  等最勝尊之所得
 我昔羸劣無智慧  墮在魔羅品類中
 安處居家多迫迮  不得奉事人中上
 我已曾修勝妙福  由此暫得覲如來
 然佛不垂開正法  故我於今受極苦
 我今天龍等眾前  興發至誠真諦語
 若我本期如實者  當依所言無不遂
 願我當於未來世  諸佛出現人中尊
 見甚深義廣大用  宣說無上真實法
 爾時諸難我不生  既生諸欲不親近
 女色自在無隨轉  摧壞魔羅之囹圄
 生生常得見諸佛  無上正法現前聞
 由睹諸佛淨信生  生淨信已修諸行
 若我所發至誠言  必當諦實非虛者
 由此如來還起坐  如從重睡欻然覺
 菩薩適發誠言已  如來應時便起坐
 百千拘胝諸天眾  以上妙衣而奉散
 菩薩是時心喜悅  舉身上踊住虛空
 既在虛空安住已  以妙伽他讚最勝
 慈心利世大明照  第一說者大神通
 覺悟愍念世間依  演宣無上正法者
舍利子。爾時得念菩薩。宣說如是諸讚頌已。
欲令大眾倍歡悅故。復於佛前而說頌曰。
 我於未來當作佛  示現授記人中尊
 汝等大眾應隨學  於如來所興供養
 世間依怙不思議  誰有於斯不生信
 哀愍我等及眾生  已入涅槃還重起
舍利子。是得念菩薩。於最勝眾如來法中。大
設供養殖諸善本。即以如是善根力故。於此
命終。生彼善趣諸天世界。經二十大劫拘胝。
不墮惡趣。又經二十大劫拘胝。不受欲樂。舍
利子。是得念菩薩。於如是時親覲奉事七千
諸佛。於諸佛所廣設供養。為求阿耨多羅三
藐三菩提故。常修梵行。於最後劫來世之時。
得勝上身自善根力之所發起。成等正覺。號
娑羅王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。出現於
世。舍利子。是娑羅王佛。壽二十拘胝歲。與
諸弟子再會說法。第一大會聲聞弟子有二
十拘胝。第二大會有四十千一切皆是大阿
羅漢。諸漏已盡無復煩惱。獲大勢力。乃至得
到諸心自在第一彼岸。舍利子。彼佛世尊般
涅槃後。流布舍利廣起靈廟。正法住世滿十
千歲。爾時薄伽梵。欲重宣此義。而說頌曰。
 舍利子當知  是得念菩薩
 二十劫拘胝  未曾墮惡道
 又經如是劫  不習諸貪欲
 於是中間時  七千佛滅度
 愛樂諸佛法  常修清淨行
 最後悟菩提  號娑羅王佛
 三十拘胝千  住無上正覺
 悟上菩提已  利益諸眾生
 二十拘胝歲  廣宣微妙法
 二十拘胝眾  及餘四十千
 一切盡諸漏  皆佛之仙眾
 彼佛涅槃後  舍利廣流布
 靈廟具足滿  六十千拘胝
 滅後法住世  經於十千歲
 聞佛說正教  皆生清淨信
 如來所說法  智者不生疑
 終不墮惡道  速證於寂滅
復次舍利子。如是菩薩摩訶薩。行尸羅波羅
蜜多故。清淨戒眾。於諸眾生起父母想。何
以故。我於往昔生貪心故捨於母想。生瞋心
故捨於父想。我今行尸羅波羅蜜多。安住淨
戒。於彼諸欲。睊陸_厭違背之心。是菩薩
摩訶薩。為除貪故。以正作意。於諸欲中。起於
真實違厭之想。舍利子。是菩薩摩訶薩。由起
如是正思惟故。能自了知諸欲之相。又能了
知諸欲違厭。舍利子。云何名為了知諸欲。及
能了知諸欲違厭。舍利子。所言諸欲名為貪
愛。謂貪眼識所識諸色。是名為欲貪愛耳識
所識諸聲。是名為欲。如是貪愛。鼻識所識諸
香。舌識所識諸味。身識所識諸觸。是名為欲。
舍利子。若有貪愛則有執著。夫執著者名之
為結。結名發起。發起名縛。又亦名為不實戲
論。如是舍利子。一切眾生。皆為不實戲論諸
縛所縛。纏縛遍縛。增上遍縛不得解脫。舍利
子。一切眾生為誰縛故。名之為縛。所謂色縛
所縛故。名之為縛。乃至聲香味觸縛所縛故。
名之為縛。又何等故名為色縛。謂於自身所
得諸色。妄起我想。命者之想。數取趣想。常
想皕Q。不變異想。實想全想。一合之想。如
是等想名為色縛。舍利子。何等名為色縛所
縛。謂於所起我自體相。深親寶重廣興我愛。
於諸妻妾一切女色。戀著不已。如是名為色
縛所縛。舍利子。是諸眾生。既得受用諸欲法
已。造不善業。不如實知諸欲過失。云何名為
諸欲過失。舍利子。一切諸欲無非過失。是故
智者。於諸過失不應生欲。然趣惡道是欲重
過。吾當為汝開示其相。舍利子。云何名為
能趣惡道諸欲重過。舍利子。我說一切習近
欲時。無有少惡而不造者。彼若報熟。無有少
苦而不攝受。是故舍利子。我觀一切千世界
中。眾生大怨無過妻妾女色諸欲。何以故。舍
利子。夫有智者即是如來。言無智者謂群生
也。若諸智者之所訶毀。是名真實。若諸無智
之所攝受。則非真實。舍利子。諸無智者何所
攝受。所謂攝受諸有為法。攝受妻妾女色諸
欲及男女等。彼無智者。又為妻子諸女色等
之所攝受。如是展轉更相攝受。則不攝受於
彼聖道。舍利子。彼無智者。為於男女妻妾
諸女色等所纏縛故。於諸善法多生障礙。何
所障礙。所謂障礙出家。障礙尸羅。障礙靜慮。
障礙天道。障礙涅槃。又能障礙諸妙善法。又
舍利子。彼無智者。若有攝受男女妻妾諸女
色等。略說則是。攝受怨讎。即為攝受地獄傍
生焰魔鬼趣等。舍利子。如是攝受。取要言之。
即是攝受一切惡不善法。障礙一切諸賢聖
法。又若攝受男女妻妾諸女色等。乃至則於
一切美食。亦能障礙。況餘勝事。舍利子。如是
障礙略而言之。所謂障礙見佛。障礙聞法。障
礙奉僧。障礙見佛所得淨信。障礙聞法所得
淨信。障礙奉僧所得淨信。又略而言。障礙獲
得具足無難。障礙信財。戒財聞財。捨財慧
財。慚財愧財。舍利子。若有攝受男女妻妾諸
色欲等。即為攝受不信惡戒邪聞慳吝惡邪
之慧無慚無愧。又復攝受病癰毒箭火聚毒
蛇。舍利子。若有樂處居家耽嗜不捨。當知
即是樂處塚間。是故我說樂處居家。如住塚
間。及曠野處無所投告。即為喪失諸白淨法。
又舍利子。若有眾生味著男女妻妾諸女色
欲。當知即是味著礫石之雹。即是味著利刀
之刃。即是味著大熱鐵丸。即是味著坐熱鐵
床。即是味著熱鐵机蹬。舍利子。若有味著花
鬘香塗。即是味著熱鐵花鬘。亦是味著屎尿
塗身。舍利子。若有攝受居處舍宅。當知攝受
大熱鐵瓮。若有攝受奴婢作使。當知攝受地
獄惡卒。若有攝受象馬駝驢牛羊雞豕。當知
攝受地獄之中黑駮諸狗。又是攝受百踰繕
那禁衛之卒。取要言之。若有攝受妻妾男女
諸女色欲。當知即是攝受一切眾苦憂愁悲
惱之聚。舍利子。寧當依附千踰繕量大熱鐵
床。是床極熱遍熱猛焰洞然。於彼父母所給
妻妾諸女色欲。乃至不以染愛之心。遠觀其
相。何況親附抱持之者。何以故。舍利子。當
知婦人是眾苦本。是障礙本。是殺害本。是繫
縛本。是憂愁本。是怨對本。是生盲本。當知
婦人滅聖慧眼。當知婦人。如熱鐵花。散布
於地。足蹈其上。當知婦人於諸邪性流布增
長。舍利子。何因緣故名為婦人。所言婦者名
加重擔。何以故。能使眾生負重擔故。能使眾
生弊重擔故。能使眾生受重擔故。能使眾生
持於重擔有所行故。能使眾生荷於重擔遍
周行故。能令眾生於此重擔心疲苦故。能令
眾生為於重擔所煎迫故。能令眾生為於重
擔所傷害故。舍利子。復以何緣名之為婦所
言婦者。是諸眾生所輸委處。是貪愛奴所流
沒處。是順婦者所輸稅處。是婦媚者所迷惑
處。是婦勝者所歸投處。是屈婦者所憑仗處。
婦自在者所放逸處。為婦奴者所疲苦處。隨
婦轉者所欣仰處。舍利子。以如是等諸因緣
故。名是諸處以之為婦。又舍利子。世間眾
生。由婦因緣不捨重擔。不捨何等之重擔耶。
所謂五蘊。何等五蘊。色蘊受蘊想蘊行蘊識
蘊。舍利子。世間婦人。能令眾生不捨如是五
蘊重擔。故名五蘊以之為婦。舍利子。復何因
緣世人名婦為故第二。舍利子。如是女人。是
犯尸羅第二伴故。是犯威儀第二伴故。是犯
正見第二伴故。是飲食時第二伴故。是往地
獄傍生鬼趣第二伴故。能障聖慧礙涅槃樂
攝一切苦第二伴故。是以名為故第二也。舍
利子。復以何故。世人名婦以為母眾。舍利
子。一切女人生多過失無邊幻誑。故名母眾。
若有隨逐母眾自在。當知即墮魔羅手中自在
為惡。如是舍利子。當知世界一切女人生多
過失無邊幻誑。心多輕躁。心多掉動。其心
流蕩。傾覆不住。心似山狖。心似猿猴。善能
示現幻誑之術。如是諸相。故名女人以為母
眾。又舍利子。言母眾者即母幻村。又亦名為
幻之城邑。幻王所都。幻客之亭。幻人之館。幻
國幻村。幻處幻方。是幻世間。是幻世界。是
無邊幻。是廣大幻。是無量幻。是不可思議幻。
舍利子。由如是等諸欲重過能趣惡道。故號
女人名母幻村。舍利子。譬如幻師善學幻術
於大眾中示現種種幻誑之事。舍利子。母村
亦爾。善學女人幻誑之術。能令丈夫若見若
聞若摩若觸皆被繫縛。又諸女人巧知惑媚。
由知媚故勢力自在。凡有所作。歌舞戲笑。啼
泣往來。若住坐臥。於一切時。能令丈夫不得
自在。隨彼女人繫縛驅使。舍利子。譬如世間
成熟稻田被大雹雨傷殘滋甚。如是舍利子。
是母幻村。猶如大雹墮丈夫田。摧壞一切白
法苗稼。消滅都盡。舍利子。諸如是等能趣
惡道。貪欲重過。一切世間愚癡凡夫。為之幻
惑不能覺了。而復攝受所愛妻妾諸女色欲
為之迷醉。
復次舍利子。聰慧菩薩摩訶薩。行尸羅波羅
蜜多故。於是諸欲深知過已。便依正法起
二種想。所謂於諸愚夫起惡人想。於佛菩薩
起善人想。菩薩摩訶薩作是觀已。便自思惟。
我今應往善丈夫趣。不宜往彼惡丈夫趣。我
不應往地獄傍生焰魔鬼趣。我不應往毀尸
羅趣。我不應往犯戒住處。我今應往最勝無
上離前諸法無障礙趣。我今應往諸佛如來
大智慧趣。又作是念。我當逆流而行。非順流
者。我當作師子吼。非野干鳴。我當示現金翅
鳥王之大勢力。不應示現微細昆蟲之所有
力。我今應作賢良之人。不作險惡憒雜之人。
我今應噉賢良勝士清淨之食。不應噉彼無
良下士不淨之食。我應修行微妙靜慮。最勝
靜慮。殊特靜慮。第一三摩地所得。彼類靜
慮不應修行。非彼類靜慮。非下少靜慮。舍
利子。菩薩摩訶薩。又作是念。我應遊戲諸
佛靜慮。不應遊戲聲聞獨覺一切愚夫異生
靜慮。我當修行無依靜慮。不應修行依色靜
慮。又亦不依受想行識靜慮。不應修行依地
界靜慮。又亦不依水界火界風界靜慮。亦不
修行依欲界靜慮。又亦不依色界無色界靜
慮。亦不修行依此世他世靜慮。又亦不依已
見已聞已念已識已得已觸已證如是靜慮。
舍利子。是菩薩摩訶薩。復作是念言。我當修
習無依靜慮。由修習故。當不自損。又不損
他。亦不俱損。我當追求圓成佛智。豈復應求
世間諸欲。
復次舍利子。如是聰慧菩薩摩訶薩。行尸羅
波羅蜜多時。作如是等諸正觀已。復應當發
四種厭離。云何為四。所謂能於諸欲而生厭
離。於諸有中能生厭離。於不知恩諸眾生所
而生厭離。於一切行諸苦惱所而生厭離。舍
利子。是名菩薩摩訶薩行尸羅波羅蜜多故
發起四種厭離之想。應如是學。
復次舍利子。菩薩摩訶薩。行尸羅波羅蜜多
時。觀諸有情處於惡道見妙女色起貪心者。
應起四種厭離之想。云何為四。所謂退失想。
顛墜想。行廁想。膿潰糞穢不淨之想。如是舍
利子。處諸惡道有情識者。見妙女色。尚應
發起如是四想。何況於人。舍利子。安住大乘
諸族姓子。厭離一切有為行者。見妙女色起
於退失顛墜行廁膿潰糞穢。如是四想。若起
此想猶生貪心。又應更起三種親想。所謂於
母等類起於母想。姊妹等類起姊妹想。於女
等類而起女想。佛告舍利子。菩薩摩訶薩。聞
我所說能善解者。應當隨順如是經典尸羅
波羅蜜多。何以故。無有眾生是易可得久遠
世來非我父母。所以者何。是諸眾生。皆曾
為我而作父母。若有習近妻妾女人。則為習
近過去之母。舍利子。菩薩摩訶薩聞我說已。
為清淨故。應當如是勵勤修學。
復次舍利子。一切世間愚癡凡夫。於彼正法
違逆不信。菩薩不爾。隨順正法無有違逆。若
有修行如是諸觀。猶為貪心所隨逐者。菩薩
復應如理觀察。所生貪心見何而生。若當於
眼起貪心者。菩薩重應如理觀之。我為於眼
起染愛者。誰能見眼。為眼見眼耶。則彼自體
見自體耶。何以故。彼亦是眼。此亦是眼皆為
四大之所造故。又為大種之所生故。非由自
體。於此自體而起染愛。又非於我自體而起
染愛。何以故。彼則是此故。若有於彼起染
愛者。應是於此而起染愛。以無差別故。一
切世間愚癡凡夫。無差別住。我今應求差別
之法。何以故。以諸欲覺都無有德故。爾時
世尊。欲重宣此義。而說頌曰。
 展轉同一義  都無差別性
 由乖理邪執  起是貪愛心
 云何四大生  還能染大造
 諸法猶如幻  無由起貪愛
 我等邪分別  妄起貪愛心
 不肖者生貪  賢善人無愛
 遍於十方界  無實貪可求
 但虛妄分別  故起斯貪愛
復次舍利子。菩薩摩訶薩。行尸羅波羅蜜多
時。作是觀已。猶被貪心而隨逐者。若有聞
佛所說諸法善根力故。復應隨順如是經典。
所謂眼如聚沫不可撮摩。何以故。彼聚沫等
一切諸法。本無有我。亦無有情無有命者。無
數取趣。無摩納婆。無丈夫。無意生。無作者。
無受者。於如是等無作無受。一切法中誰能
染愛。又於何所而生染愛。舍利子。眼如浮泡
性非堅實。何以故。彼浮泡等一切諸法。本無
有我。亦無有情。無有命者。無數取趣。無摩
納婆。無丈夫。無意生。無作者。無受者。於如
是等無作無用。諸法之中誰能染愛。又於何
所而生染愛。舍利子。眼如陽焰業惑愛生。何
以故。彼陽焰等一切諸法。本無有我。亦無
有情。乃至誰能染愛。於何染愛。舍利子。眼
如芭蕉體非貞固。何以故。彼芭蕉等一切諸
法。本無有我。亦無有情。乃至誰能染愛。於何
染愛。舍利子。是眼如夢非如實見。何以故。彼
虛夢等一切諸法。本無有我。亦無有情。乃
至誰能染愛。於何染愛。舍利子。眼如傳響繫
屬眾緣。何以故。彼傳響等一切諸法。本無
有我。亦無有情。乃至誰能染愛。於何染愛。舍
利子。眼如光影依業影現。何以故。彼光影等
一切諸法。本無有我。亦無有情。乃至誰能染
愛。於何染愛。舍利子。眼如浮雲飄亂散相。何
以故。彼雲等法本無有我。亦無有情。乃至
誰能染愛。於何染愛。舍利子。眼如流電念壞
相應。何以故。彼電等法本無有我。亦無有
情。乃至誰能染愛。於何染愛。舍利子。是眼
如空離我我所。何以故。彼空等法本無有
我。亦無有情。乃至誰能染愛。於何染愛。舍利
子。眼為無知如草木土石。何以故。無知等法
本無有我。亦無有情。乃至誰能染愛。於何染
愛。舍利子。眼無作用隨風機轉何以故。無作
等法本無有我。亦無有情。乃至誰能染愛。於
何染愛。舍利子。眼為虛誑不淨朽爛之所積
聚。何以故。虛誑等法本無有我。亦無有情。
乃至誰能染愛。於何染愛。舍利子。眼為虛偽
摧破壞散滅盡之法。何以故。虛偽等法本無
有我。亦無有情。乃至誰能染愛。於何染愛。
舍利子。眼如丘井常為老逼。何以故。丘井等
法本無有我。亦無有情。乃至誰能染愛。於何
染愛。舍利子。眼不久停終於死際。何以故。
彼非久停。一切諸法本無有我。亦無有情。無
有命者。無數取趣。無摩納婆。無丈夫。無意
生。無作者。無受者。於如是等無作無用。緣
會所生諸法之中。誰能染愛。又於何所而行
染愛。如是廣說一切內外。諸根塵法亦復如
是。舍利子。菩薩摩訶薩。如是正觀察時。為
諸貪愛所牽引者。無有是處。若有菩薩摩訶
薩。作是觀者。當知是則於諸法中。永離貪
愛。舍利子。是名菩薩摩訶薩。行尸羅波羅蜜
多時。畢竟清淨滅諸貪愛。
爾時佛告舍利子。如是清淨行尸羅波羅蜜
多。菩薩摩訶薩。不行一切害眾生業乃至命
難。於諸眾生終不加害。不行一切不與取業。
乃至命難。於他資具終不劫盜。不習一切婬
荒邪行。乃至命難。於諸女色終不染趣。不說
一切欺誑妄語。乃至命難。於諸眾生不行虛
誑。不說一切麤獷之言。乃至命難。於諸眾
生終不毀罵。不說一切離間之言。乃至命難。
於諸眾生不行破語。於自眷屬生知足故。不
傳一切浮綺談說。言必如量。乃至命難。終不
綺繪異詞矯飾文句。於他財物不起貪著。乃
至命難。諸所受用終無愛染。於諸惱辱具忍
成就。聞麤惡言善能堪耐。乃至命難。不生忿
恚。於諸法中不生邪見。乃至命難。終不信
事諸餘天神。唯於佛所淨心歸趣。舍利子。如
是名為菩薩摩訶薩尸羅清淨。
佛告舍利子。是菩薩摩訶薩。行尸羅波羅蜜
多故。具足成就無量無邊諸佛正法。舍利子。
菩薩摩訶薩由行尸羅波羅蜜多故。具足成
就不缺尸羅。不與無智相親近故。具足成
就不穿尸羅。不平等生能遠離故。具足成就
不斑尸羅。不近惡人諸煩惱故。具足成就不
雜尸羅。唯為白法所增長故。具足成就應供
尸羅。如其所欲自在行故。具足成就稱讚尸
羅。不為智者所訶毀故。具足成就善守尸羅。
圓備正念及正知故。具足成就不呰尸羅。於
諸過失所不生故。具足成就善護尸羅。於諸
根門善防衛故。具足成就高廣尸羅。為一切
佛所憶念故。具足成就少欲尸羅。知淨量故。
具足成就知足尸羅。欣樂斷故。具足成就正
行尸羅。身心遠離故。具足成就處靜尸羅。厭
煩鬧故。具足成就聖種善喜尸羅。不顧他顏
無希望故。具足成就杜多功德少事尸羅。自
在生長諸善根故。具足成就如說而行尸羅。
不誑世間諸天人故。具足成就大慈尸羅。不
害一切諸有命故。具足成就大慈尸羅。堪忍
一切諸苦惱故。具足成就大喜尸羅。於彼法
樂無退減故。具足成就大捨尸羅。一切愛恚
畢竟斷故。具足成就常省己過尸羅。琠韝
心善察照故。具足成就不譏彼闕尸羅。於眾
生心善隨護故。具足成就成熟眾生尸羅。究
竟能到施彼岸故。具足成就善守護尸羅。究
竟能到戒彼岸故。具足成就無憎害心尸羅。
究竟能到忍彼岸故。具足成就不退轉尸羅。
究竟能到正勤彼岸故。具足成就定分圓滿
尸羅。究竟能到靜慮彼岸故。具足成就正聞
無厭尸羅。究竟能到大慧彼岸故。具足成就
親近善友尸羅。覺分資糧善修集故。具足成
就遠離惡友尸羅。棄捨不平等道故。具足成
就不顧戀身尸羅。以無常想硤[察故。具足
成就不顧戀命尸羅。以其所重不常保故。具
足成就不起悔尸羅。心善清淨故。具足成就
不詐現尸羅。方便善清淨故。具足成就不惱
熱尸羅。於增上意善清淨故。具足成就不輕
掉尸羅。永離諸貪愛故。具足成就不高慢尸
羅。和柔質直故。具足成就不強戾尸羅。性
賢善故。具足成就善調伏尸羅。無憤恚故。具
足成就寂靜尸羅。性安攝故。具足成就善語
尸羅。如其所說無違逆故。具足成就成熟有
情尸羅。常不捨離諸攝法故。具足成就守護
正法尸羅。於聖法財自不壞故。舍利子。聰
慧菩薩摩訶薩。如是清淨戒聚。具足成就尸
羅波羅蜜多。為阿耨多羅三藐三菩提故。善
能修行菩薩妙行。舍利子。是名菩薩摩訶薩。
尸羅波羅蜜多。若諸菩薩摩訶薩。精勤修行
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。
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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

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

大寶積經卷第四十四

本經佛學辭彙一覽(共 229 條)

一切世間

一切有為

一切有情

一切法

一切時

一切諸法

八萬四千

十方

三菩提

三摩

三摩地

三藏

三藐三菩提

凡夫

大劫

大乘

大悲

大慈

大種

大寶積

尸羅

不可思議

不生

不退

不與取

中尊

五神通

五欲

五蘊

分別

天人

天人師

天道

天龍

心所

方便

世界

世尊

世間

世間解

出家

功德

四大

平等

平等心

正見

正念

正法

正思惟

正等覺

正勤

正覺

犯戒

玄奘

生死

生滅

示現

因緣

地獄

多生

妄分別

妄心

妄語

如來

如理

如實

如實知

成佛

有為

有為法

有情

耳識

自在

舌識

色界

色相

色蘊

行者

行蘊

佛法

佛智

佛滅

佛滅度

佛說

作意

妙法

弟子

我所

我愛

身心

身識

邪見

邪執

依正

供養

兩足尊

受想行識

受蘊

命者

彼岸

所作

所緣

放逸

法住

法師

法財

空無

舍利

舍利子

阿耨多羅三藐三菩提

剎那

威儀

思惟

染心

流轉

相應

苦本

食時

修行

唐三藏

差別

師子

師子吼

根力

根門

根塵

涅槃

涅槃樂

真言

真諦

神足

神通

般涅槃

退轉

鬼趣

執著

寂滅

寂靜

常住

授記

梵行

欲界

清淨

淨心

淨戒

理觀

現前

異生

眾生

眼識

貪欲

貪著

貪愛

傍生

堪忍

惡道

惡趣

智者

智相

智慧

無上正覺

無色界

無作

無為

無常

無貪

無量

無愧

無慚

等心

等覺

善男子

善法

善根

善逝

善業

菩提

菩薩

菩薩行

菩薩藏

虛妄

虛妄分別

虛空

圓成

想蘊

敬禮

滅度

滅後

煩惱

群生

解脫

資糧

過去

聞法

說法

鼻識

增上

增長

摩訶

摩訶薩

瞋心

緣生

諸天

諸有

諸佛

諸法

諸相

諸漏

賢聖

獨覺

隨眠

隨順

靜慮

應供

戲論

聲聞

繫縛

羅漢

顛倒

蘊識

覺分

攝受

纏縛

魔羅

體相

讚佛

伎樂

苾芻

麤惡語