大寶積經卷第一百一十七 　 　　　　西晉三藏竺法護譯 　　寶髻菩薩會第四十七之一 聞如是。一時佛在羅閱祇靈鷲山。與大比丘 眾四萬二千。菩薩八萬四千俱。各從十方諸 佛世界。而來集會。皆已通達。一生補處。得無 所著無所罣礙。從勇猛伏三昧出生。獲上蓮 花三昧。金剛道場三昧。善堅住三昧。淳淑修 三昧。幢英王三昧。金剛三昧。淨德事三昧。 分別權行。皆得親近諸佛之法。在佛樹下多 所降伏。度諸魔界。而得建立諸佛之土。逮 成無盡所說總持。得知眾生一切根原。以妙 辯才可悅諸心。為師子步猛無所畏。若入眾 會。應順時宜宣文字句。成就諸行。則以威相 而自嚴飾。捨於世財棄諸外道。功勳顯布聲 徹十方。諸佛諮嗟德不可量。悉從布施持戒 忍辱精進一心智慧而成。從無數劫百千那 術。修治道業。睹見一切眾生之疾。應病與藥 皆令瘳愈。入於深妙明緣起法。以捨斷滅有 常之事。其行清淨志無瑕穢。心性鮮明開化 群生。各各攝護令得其所。曉了教誨意得自 在。勢力堅強不毀慈心。信戒聞施慚愧智慧。 具足七財欲化眾生。以善方便現處閑居。所 用修力。善誓諸願。聖德無量心如虛空。其名 曰光觀菩薩。常明曜菩薩。光世音菩薩。大勢 至菩薩。師子意菩薩。師子步菩薩。師子雷音 菩薩。尊意菩薩。金剛意菩薩。金剛步菩薩。金 剛幢菩薩。金剛志菩薩。步不動跡菩薩。獨步 世菩薩。善明菩薩。蓮花目菩薩。蓮花淨菩薩。 寶淨菩薩。鉤鎖菩薩。寶幢菩薩。寶事菩薩。 寶印手菩薩。德曜王菩薩。淨王菩薩。執離意 王菩薩。電光嚴菩薩。虛空藏菩薩。濡音菩 薩。雨音菩薩。不離音菩薩。意淨菩薩。電音 菩薩。解縛菩薩等。十六正士溥首之等。六十 聖士眾香首等。三十有二清淨行士慈氏之 等。皆是賢劫諸菩薩也。降魔天子。淨復淨 天子。善妙天子。賢護天子。獲勝天子。意勝 天子。寂化音天子。善思天子。等類二萬皆 悉大乘。四天王天帝釋忍跡梵天。魔子導 師。濡美天子。并餘諸天龍神。揵沓和阿須 倫迦留羅真陀羅摩勒等及人非人。不可稱 計。彼時世尊。與無央數百千之眾眷屬圍遶。 而為說經。坐大清淨師子之床。勇猛無畏為 師子吼。如日普照若月盛明。如火消冥。其座 暉赫威光巍巍。超踰釋梵。佛身特顯。猶須 彌山現于大海。所說經典上中意語靡不妙 善。義美具足究竟清淨。常修梵行廣演恩慈。 宣菩薩行講菩薩法。所當遵修名曰淨行。爾 時東方去此佛國。九百二十萬佛土。世界名 善變。其佛號淨住如來至真等正覺。現在說 法。時佛左右有一菩薩。名羅陀鄰那朱(晉曰寶髻) 與八千菩薩俱。於其佛土忽然不現。至此忍 界住于梵天。以一寶蓋覆斯三千大千忍土。 普雨天華其色若干。在於梵天。而說頌曰。 　諸天人民獲善利　　心願見佛釋師子 　為消惱熱諸俗事　　心願堅固志佛道 　無數菩薩如江沙　　以精進力行超越 　降伏魔眾億百千　　得成佛道離垢憂 　吾從東方而發來　　其世界名曰善變 　在彼淨住佛左右　　欲得稽首釋師子 　假使有人欲聽法　　若睹十方諸菩薩 　設欲歸禮彼世尊　　速疾來到靈鷲山 　諸導師眾難得遇　　經典之要甚難值 　人身難得及閑暇　　篤信禁戒誠亦難 　假使今時造德本　　則見眾生處邪冥 　便能開心令滅度　　速行俱詣於最勝 　若欲解棄三惡道　　獲致安隱天人處 　逮得無為消生死　　則當往詣無等倫 　為良醫王施甘露　　尊猶導師示正路 　彼為法王執尊寶　　降伏一切眾生趣 於時寶髻。說斯頌已。以此頌音。告于三千大 千世界。賢者舍利弗。聞說斯頌。前白佛言。 唯然世尊。此妙頌義為從何出。佛言。東方 去此。九百二十萬佛界名善變。佛號淨住如 來至真等正覺。現在說法。其佛左右有菩薩 名寶髻。與八千菩薩俱。到此忍界欲來見佛。 稽首問訊咨受經典。并欲見十方諸會菩薩。 故住梵天說此頌耳。斯頌之音。普聞三千大 千世界。令無央數眾生之類殖眾德本。俱來 詣佛。於是寶髻與八千菩薩及無央數諸天 子眾。周匝圍遶。鼓百千伎。雨諸妙花。演大 光明動三千界。往詣佛所稽首足下。各遶七 匝正住佛前。八千菩薩亦復如是。諸天子眾 悉皆侍從。寶髻菩薩。前白佛言。唯然世尊。淨 住如來敬問無量。所志康寧。住於輕便勢力 安乎。蒙天中天鄙身詣此。願垂恩慈。為諸菩 薩大士之眾。班宣道教所當應行。菩薩住此。 得究竟成具足清淨。而普被服一切德鎧。積 累眾善平等之行。淨修其身。皆見一切群生 所念。觀其相行。而隨開化則以智慧。為淫 怒癡。而講說法令致妙行。若有眾人住於邪 法。便為演示平等之教。為諸如來所見覆蓋。 眾生之類皆得蒙賴。一切諸魔不能得便。逮 睹諸佛無所罣礙。敢可遵修皆成如來清淨 之行。如此之義何因致乎。 佛告寶髻。善哉善哉。族姓子。乃問如來如此 之義。諦聽諦聽善思念之。吾當解說。諸菩薩 等所行清淨。寶髻菩薩。與諸大眾受教而聽。 佛告族姓子。菩薩有四事法所行清淨。何謂 為四。一曰行度無極。二曰常當遵修諸佛道 品。三曰具足神通。四曰開化眾生。是為四。行 度無極。所可勸助。靡不周普入眾德本。道品 法者。遊于大慈。曉了應時慧之所入。具神通 者。分別人民心念所行善惡之業。化眾生者。 大哀堅固。明識志性之所歸趣。 佛告族姓子。何謂菩薩施度無極所行清淨。 謂所可習慳貪之心。皆棄捐之習布施心。已 能放捨壞於貪懿瑕穢之事。興勸布施。一切 所有惠而不吝。彼行施已。而於四事不造若 干。何謂為四。一曰眾生之類無有若干。二曰 一切經法不各各異。三曰所可勸助亦無差 別。四曰志性所施亦無若干。彼何謂於諸眾 生無有若干。不興此念吾當施某不施於甲。 施某福多施甲福少。厚施於某薄施於甲。好 供施某趣施於甲。常當施某時一施甲。親自 斟酌授與於某。不自勞身授與於甲。盡用施 某粗施於甲。此人奉戒斯人毀禁。此人眾祐 斯人寡祐。此人能畢眾祐之德。斯人不能。此 人修正斯人行邪。此人奉行平等之業。斯人 墮落反邪之業。佛言。如是族姓子。菩薩布施。 皆當棄捐如是輩心。修平等志不懷若干。常 念眾生等心應之。而以開化平意識戒。慈悲 喜護無所遺忘。所謂等者。猶如虛空都無增 減。是謂眾生無有若干。佛告寶髻。何謂諸法 不各各異。假使說法而宣平等。亦不念言。 奉修法者吾當與經。不能順法則不授也。若 使普備一切法者。吾當與之。不能具法吾不 與也。欲興道教行法施者。施於凡夫不謂損 耗。施於聖賢不謂長益。又計諸法本悉清 淨等無差特。以是之故所施當等。是於諸法 不各各異。彼所施與供養之具。有所勸助亦 無若干。若布施時不作此念。吾當獲福望於 帝釋梵天人位。不願國主豪尊長者。亦不慕 求色聲香味細滑之法。不志饒財珍寶重貨 眷屬侍從。亦不貪羨五趣生死。所周旋處。不 求聲聞緣覺之乘。敢可所施則用志求無上 正真之道。是謂勸助而不差別。諸可放捨。志 性在道無差特心。合會別離初無增減。不望 相報。唯欲開度諸不及者越于彼岸。其心質 朴而無諛諂。懷抱篤信內性淳淑。未曾悔 變。施所珍愛其心歡喜。若有來求意能惠與。 益用悅豫。是族姓子。志性所施亦不別異。斯 謂菩薩施度無極無有若干。 佛言。復有八事。棄捐邪徑行布施業。何謂為 八。不見吾我。不見有人。不見有壽。不見斷 滅。不睹有常。不住三處。不見無處。若布施 者。則當嚴淨於是八事。菩薩布施棄四住 業。何謂為四。一曰捨於非法。則以經典開化 凡夫。二曰捨聲聞意志于大道。三曰捨緣覺 法修於平等。四曰遠於止處諸所倚著。是為 四。當復離於四事思想。何謂為四。一曰常 想。二曰安想。三曰淨想。四曰我想。是為四。 復有四事。為清淨施。何謂為四。一曰身淨。 二曰言淨。三曰心淨。四曰性淨。是為四。復有 三事施。越諸罣礙。何謂為三。一曰捨於悕望。 二曰棄捐懷恨。三曰離於小乘。是為三。復有 三事。捨於應施離諸恐懼。何謂為三。一曰貢 高。二曰輕慢。三曰魔業。是為三。復有四施以 法見印。何謂為四。一曰內空。二曰外空。三曰 人空。四曰道空。是為四。復有四施專惟精進。 何謂為四。一曰飽滿眾生。二曰具足諸佛之 法。三曰備悉成就相好嚴容。四曰淨治佛土。 是為四事。復有四施心常不捨。何謂為四。一 曰意常念道。二曰常欲見佛。三曰修于大慈。 四曰滅除眾生塵勞之穢。是為四。復有三施 嚴淨道場。何謂為三。一曰淨我。二曰淨人。三 曰至道場淨。是為三。復有四施所與清淨。何 謂為四。一曰以慧布施。二曰則能可悅眾生 之心。三曰曉了勸助。四曰明解觀察經典。是 為四。佛告族姓子。是為菩薩所可修法施度 無極致清淨行。 佛告族姓子。菩薩行戒度無極。有一事致于 清淨。何謂為一。解菩薩心而無等倫。其心超 過一切世間。最尊無比。越諸聲聞緣覺之意。 心能降伏一切諸魔。入於眾生。所至名德為 無量寶諸遵習法。普有所護心未曾忘。是為 一。復有二事。戒度無極為清淨行。何謂為 二。一曰常懷慈愍無害眾生。二曰心志於道 調柔性行。是為二。復有三事戒無極淨。何謂 為三。一曰身淨。淨身三事戒無闕漏究竟備 悉。二曰言淨。一切所說無有諛諂。三曰意淨。 蠲除諸穢貪欲危害。是為三。復有四事戒無 極淨。何謂為四。一曰其戒清淨。二曰奉禁 不毀。三曰以此戒法教化眾生。四曰見持戒 人敬之如佛。是為四。復有五事戒無極淨。何 謂為五。一曰不歎己身。二曰不毀他人。三曰 捨聲聞志。四曰離緣覺意。五曰無所貪著。是 為五。復有六事戒無極淨。何謂為六。一曰常 念於佛不毀禁戒。二曰常念經法順修其行。 三曰常念聖眾不違佛教。四曰常念於施普 捨塵欲。五曰常念禁戒。不復貪慕一切五趣。 六曰常念諸天宣眾德本。是為六。復有七事 戒無極淨。何謂為七。一曰篤信樂諸佛法。二 曰常自念慚為眾重任。三曰念愧思道品法 而不自大。四曰仁和不惱彼我。五曰無害畏 於後世殃罪之患。六曰不煩擾人止心憂慼。 七曰見諸眾生在苦惱者。而愍哀之。是為七。 復有八事戒無極淨。何謂為八。一曰無有諛 諂。二曰無希冀心。三曰不貪利養。四曰捨於 慳懿無所依倚。五曰己身所有而知止足。六 曰行賢聖禪具足澹怕。七曰處於閑居不惜 身命。八曰樂於獨處遠離眾會好於道法。畏 懼三界不取無為。是為八。復有九事戒無極 淨。何謂為九。一曰無所趣律。教化眾生而令 得度。二曰稍漸習定修治其原。三曰令心究 竟不懷惱熱。四曰求於靜漠止心所念。五曰 習行威儀禮節之正。六曰超度禁戒不見己 身。七曰未曾欺惑。愍哀群生具足大乘。八曰 究竟成就戒法之業。使不缺漏。九曰心常懷 念勸助德本。是為九。復有十事戒無極淨。 何謂為十。一曰淨身三事。二曰淨口四事。三 曰淨意三事。四曰念棄諛諂。志性質直而 不細碎。五曰心性普入靡不蒙度。六曰一切 所覺而知節限。愍哀為本悉解諸結。七曰心 無剛。教化眾生悉調和業。八曰常修己身。 見諸等類恂恂恭敬。九曰於諸眾祐勸示法 事。十曰奉以衣食使離世業。是為十。復有二 事戒無極淨。何謂為二。一曰有毀辱者。寧失 身命終不毀戒。不興想念。不慕財業。二曰無 所周旋亦不貪求。一切諸法戒空無像。復有 二事。何謂為二。一曰內淨。除諸衰入。二曰 外淨。捨諸境界。是為二。復有二事。一曰淨其 道心解自然相故。二曰戒品清淨無諸相故。 佛告族姓子。是為菩薩戒度無極清淨之行。 佛告族姓子。何謂菩薩忍度無極所行清淨。 若罵詈者默而不報。是口清淨。若撾捶者受 而不校。是身清淨。若瞋恚者哀而不慍。是心 清淨。若毀辱者而不懷恨。是性清淨。又若聞 人發麤獷辭。以護眾生不興忿恨。設有刀杖 加身瓦石打擲。護於後世而不懷害。節節解 身不以憂慼。將順道故。見人求乞不起瞋 恚。濟四恩故發于慈心。不惱恚者。親佛道 故。造悲哀心具足願故。功勳流布莫不奉命。 多所愍故。仁心德稱所可布施。為道法行棄 魔天故。又念佛道而行忍辱。成佛身故。若念 覺意而行忍辱。具十力故。若念於惠而行忍 辱。欲備三達無罣礙故。設念愍傷而行忍辱。 成大慈故。念度虛妄而行忍辱。究大哀故。念 如師子。無恐懼者。而行忍辱。無所畏故。念 無見頂而行忍辱。處於眾生不自大故。念具 相好而行忍辱。普欲救濟一切世故。具諸佛 法而行忍辱。成通慧故。佛告族姓子。有二事 法淨忍辱力。一曰精修道業。二曰合集義 力。彼所可言。若能忍辱身心無倚。是集義 力。於一切法而無所著。行忍辱者。是修道義。 有淨忍者能忍眾生。了知無人堪任諸法。 悉為澹怕。是為淨忍。所以者何。於彼亦無 可忍及與非忍。於一切法無所逮得。乃名曰 忍。計於忍者亦不可獲。於一切法無所著者。 乃名曰忍。其無所倚忍無處所。不受諸法。是 曰為忍。不以所取為忍辱也。其有不計我人 壽命之法。是曰忍辱。不著身命。察如牆壁瓦 石之數。乃曰為忍也。佛告族姓子。菩薩有二 忍。一曰曉了身分散事。二曰明識諸法皆悉 本無乃成忍辱。是為菩薩忍。度無極行清淨 也。 佛告族姓子。何謂菩薩進度無極為清淨行。 不捨道心。所可興業未曾怯弱。常遵勤修而 不睡寐。不離德本積累功德。不以退還於度 無極。若造行者方便求法。堪任為人講說經 典。護于正法多所度脫。不厭大慧開化眾生。 嚴淨佛土度于小乘。具足本願究竟聖慧。未 曾違失施戒博聞。親近權慧已至福家。當以 何意勉濟群生令無憍慢。是謂精進。彼何謂 淨。若曉了身猶如影響。所言柔軟識不以倦。 其慧究竟而心淨寂。明於所行永不可盡。分 別諸滅以慧消化。而成一心慧無所起。彼以 三事離於精進。一曰倚著因緣。二曰行顛倒 事。三曰望想之滅。若於三界無所倚著。是為 精進。復有三事。何謂為三。眼無所著。不倚於 色不貪於識。耳聲識。鼻香識。舌味識。身煖 識。意法識。亦復如是悉無所著。彼無所受亦 無所習。故曰精進。無施不慳。無戒不犯。無忍 不諍。無進不殆。無禪不亂。無智不愚。不造 德本亦無不善。不求佛道。不得聲聞緣覺之 地。其無所行亦無不行。則便逮成二精進淨。 何謂二。一曰內無所住興諸因緣。二曰捨於 外見眾想諸識。是為二精進。復有二淨。何謂 二淨。一曰於內寂定。二曰不遊於外亦無放 逸。是為二淨。其根精進於諸所行而無所行。 亦不輕戲。是為菩薩進度無極清淨之行。 佛告族姓子。何謂菩薩寂度無極清淨之行。 慇懃合集一心之事。觀所應察而以正受。彼 若一心禪不著色。棄捐痛痒思想生死識。彼 若禪者。不著眼耳鼻舌身意識。彼若禪者。不 貪色聲香味細軟法。彼若禪者。不著地水火 風空。不著帝釋日月梵天尊豪之位。不著欲 色無色之界。不倚今世及與後世。不住於身 亦無所處。不倚言辭心不疲懈。悉無所住無 卒無暴。不住邊際得無所念。彼若禪者。不計 有身。不興諸見。不貪我人壽命。不見微妙可 不可事。不見斷滅不睹無常。不見生滅有處 無處。彼若禪者。亦不永盡眾漏之源。不著 諸佛。不入寂滅果證之跡。亦不長處於無所 行。若行禪者。一心解空不以空為證。求於無 相無願。不以無相無願為證。被大德鎧行無 極慈。住於大哀。一切具足奉行空事。何謂具 足行空。不想布施持戒忍辱精進一心智慧。不 想善權諸所開化。不想慈悲喜護。亦不悕望 入於聖慧。不想道心有所觀察。不想志性意 有所應。不想四恩慧施仁愛。利人等利一切 救濟。不想其意安詳而有所存。不想意止。意 斷神足。根力覺意。及八由行。不想寂默而觀 察法。不想調定柔濡之行。不想慚愧有所羞 恥。常住佛道未曾斷絕。隨法眼教執於炬曜。 從聖眾戒常修鮮潔。立觀眾生成就佛身。以 德莊嚴而從世雄。聞具足音奉佛三昧。獲於 正覺神足之辯。受十種力住無所畏。逮於微 妙十八不共諸佛之法。不與聲聞緣覺合同。 拔去止處諸欲塵穢。不離神通開導眾生。四 分別辯精進明了。現世度世之法。教化眾生。 與眾超異質直出家。度於駛水而過泛流。斷 諸所有所可住處。自然靜寞法教澹怕。觀 於身法無所貪愛。志於佛法了自然想。越諸 住行默口言辭。有所說者常宣佛語。以此至 誠消滅常然。開化眾生。是曰具足行空。佛告 族姓子。譬若三千大千世界。所有人民悉為 畫師。各有所習巧能不同。所善不等。或工畫 屋宅不工畫體。或便摸者不能博彩。或工於 手足巧於耳目。或頭首不端身形姝好。或有 不能。所習各異。或能可人或不可人。所知殊 別容貌不同。王盡召畫師。應時皆至。王令 畫作三界諸形而告之曰。各自畫像以持示 吾。皆合眾師聚於一處。各各畫形。一師最上 悉得其體。族姓子。所憶云何。為能普備諸所 能不。答曰唯能。佛言。借引為喻。當解斯義。 如一畫師悉圖諸形。各各得體不失其旨。其 學此法亦復如是。慇懃精進淨修梵行。逮成 佛法。以一正行悉具眾事。由此之故。具足空 行靡所不達。便得成就一切佛道。皆除塵欲 顛倒眾想。貢高自大不樂放逸。雖處眾穢不 與合同。是謂菩薩具足空行。說是語時。八千 菩薩普備空行。逮得法忍。是為菩薩寂度無 極清淨之行。佛告族姓子。何謂菩薩智度無 極清淨之行。有十二事為清淨行。何等十二。 見於過去慧無罣礙。見於當來慧無罣礙。見 於現在慧無罣礙。有為無為皆能曉了。一切 世間所有術藝。當可造業明解度世。分別說 於真諦之義。知其所習宣其本末。一切眾生 諸根所趣。柔劣明達中容之人。去來之慧無 所罣礙。其聖巍巍超逾世智。悉見眾生志性 所行。形色變異。難解難逮深奧之義。消化諸 見。離於眾邪諸所住處罣礙之事。入于聖慧 普周眾生入於法慧。明解聖藏義之所歸。了 真所入。其明所照無所錯亂。亦無所礙。觀察 時節所樂無量。所見諸事咸皆了了。無所違 失。覺識誠諦實不滅盡。彼所觀察一切無拒。 以用一行而無所行。皆見眾生之所奉行。威 儀禮節。世間人民心志所趣。菩薩悉見。不離 於世而皆超度諸世境界。尚未成就佛之土 地。皆越一切所作因緣。開化眾生。過於諸行 而普究竟眾德之行。廣度一切因緣心行。皆 見眾生心之所念。護世間法莫不周遍。不捨 世俗所行信入眾生之念。計其智慧無有卒 暴。不犯巇嶮諸根寂定。未曾疲懈不以為亂。 永觀聖慧常與德合。詣於佛樹而坐道場。降 伏眾魔捨於外道。行有所受聖曜普徹。亦無 所取。大聖所逮。得諸佛住可悅眾生。悉見 定慧普入眾義。一切諸法皆為同味。執權方 便智度無極。越於彼岸不可限量。此乃名曰 智度無極。皆能曉了一切因緣。所興眾想。瑞 應怪變。心行所念。令得過度。是則名曰度於 彼岸。又計此慧有二清淨。一曰無礙慧想清 淨之行。二曰嚴淨。莫能有人當其慧相。復 有二淨。一曰淨除顛倒。二曰淨去諸見。又彼 菩薩所行智慧靡不普入。聖明備悉。曉了眾 生達識經典。其菩薩者。以此智慧解無所有。 皆入勞塵親化愛欲。在諸所生處于諸界。建 立智慧遊諸境土。皆了境界。誠諦智慧。不度 彼此不處中間。其慧普入。見於十方無所罣 礙。用無蔭蔽致無邊際。見誠諦慧。明曉一切 諸法本末部黨時節。已能識別真諦智慧義 之所歸。無應不應。無合無別。無懈無進。不 雙不隻。計於諸法亦無應合。又族姓子。菩薩 若行智慧事者。以慧為舍則成福堂。篤信名 德道法之室。住於總持。分別智辯。一切備 悉具足慧事。是族姓子。菩薩奉修智度無極 清淨之行。說此語已。彼時會中二萬二千人。 皆發無上正真道意。八千菩薩。逮得無所從 生法忍。五千比丘漏盡意解。一萬天子。遠 塵離垢諸法眼淨。時諸天子舉聲歎曰。若有 眾生。逮得聞是諸度無極清淨之行道法門 者。則為諸佛所見授記。何況有聞能奉受持 諷讀誦。行如上教乎。佛告寶髻。何謂菩薩佛 道品法清淨之行。自觀其身知本無身。是為 意止。則以二事而立其志。何謂為二。一曰察 於荒穢。二曰觀清淨行。何謂荒穢。此身無常 積滿不淨。是身薄力劣而無勢。是身化立如 傾危屋。何謂觀淨。吾當以此不淨之身精勤 解空。得如來身法身。法身巍巍德身無限。為 諸眾生示現色像悅可一切。是族姓子。觀身 二事以立其意。又族姓子。菩薩觀身了無身 已。得淨二法。何謂為二。一見無常。二察有 常。是身無常不得久立。老病俱合會當歸死。 已達此義。不用身故而造邪業。以不會身則 修堅要。行三堅法。一曰身要。二曰命要。三 曰財要。此身無常。一切眾生以為貴重。何所 益乎。當行愍傷。何謂身要。身不犯惡謙卑 恭順稽首博智。何謂命要。歸命三寶。奉修十 德六度四等。何謂財要。捐已布施給諸貧乏。 身非我有。口之所言皆多有失。從致諛諂麤 辭不正。用是之故。悉棄此行不復為非。已見 無身不保壽命。假使被害不犯惡事。曉身非 常為分離法。不犯非宜。一切所有施無所貪。 已解無身。所獲善德功勳顯著。不可稱限。何 謂有常。設使觀身了無身者。以時攝取心所 了慧。勸一切智不違佛教。不失法言不壞聖 眾。勸化群黎執御人民。是謂有常。所以言 常不可盡故。所言無盡謂無為也。與道合同。 無終無始玄妙永存。此謂無為。其無為者乃 為常耳。菩薩在彼以諸德本。觀諸通慧至於 無為。是謂有常。所以言常。以空無相無願之 故。修菩薩道常奉空行。觀於無相不著無願。 普具一切精進之行。是謂有常。所言常者謂 如虛空。菩薩等心。如空無異無有思想。如是 行者乃為菩薩。是謂有常無上正真。 佛告族姓子。菩薩觀身了本無身。則曰意止。 一切人身皆悉本空。以解身空意無所著。觀 眾生身立在佛身。當作是觀。若如來身無有 諸漏。吾身亦然。察於諸法奉行道義。不失佛 教。得無漏身而觀眾生。分別諸相以無漏身。 無漏清淨本際亦淨。如其德本。興立諸行勸 助德本。亦無諸漏。以能逮成無漏法者。能住 諸漏。何謂諸漏。一曰欲漏。二曰有漏。三曰見 漏。彼斷欲漏。設生欲界開化眾生。若斷有 漏。遊在生死。於諸所受教授人民。又見漏者。 則是無明癡冥之漏。菩薩於彼精進不懈。究 竟精進拔其根原。彼若觀身奉修意止。超度 往古諸不應行。離於眾穢而遵澹怕。乃為 觀身便無所度。亦無所生則無所為。乃為觀 身。假使觀已不見有身。亦無所察。捨於貪身 不計吾我。已無吾我則無所貪。已無所貪則 無所諍。已無所諍則無殃釁。已無殃釁逮得 法忍。已得法忍則無所歸。已無所歸則無卒 暴。已無卒暴不住自大。則住於法。已住法者 不行非法。順法行者常與法俱。修道法者則 逮法慈。已受法慈則聞法音。已行法音不聞 界音。已寂界音便逮三昧。而已正受則觀審 諦。已觀審諦則無所想。已無所想則無所作。 已無所作則無非作。已於諸作無作非作。致 正真法便等諸法。已等諸法。便逮通慧一切 之智。是族姓子。菩薩觀身了本無身。意止行 淨。 佛告族姓子。何謂菩薩痛痒意止。謂觀痛痒 本無痛痒。乃為意止。睹諸苦痛。皆見眾生諸 在患難。為之雨淚逮成大哀。作是惟念。眾人 在惱。若得安者乃無痛痒。則為斷除一切危 害。乃致觀痛知本無痛。意止所行已滅痛痒。 為諸群生被大德鎧。先自消身非法之行。亦 不想念滅已痛痒。若有遭痛。普為一切執御 大哀。為示永安長消眾患。為貪欲人興發大 哀。先除己貪不為欲縛。設身遇苦不以為難。 為瞋恚人興發大哀。斷己恚結。彼則觀見不 苦不樂之痛痒也。為愚行人興發大哀。滅已 癡縛。彼觀痛樂則無所著。消壞諸結而自由 安。若得苦痛不以憂慼。捨諸有為。則能遵修 令無苦樂。以壞愚癡。若遇樂痛無所積聚。若 遭眾患了身非常。觀苦痛痒察痛無我。彼觀 樂痛修行安隱。其觀苦痛則為瘡病。以是之 故。名曰不樂不苦。設使觀見諸所有安皆 歸無常。其有眾苦。計於苦者不苦不樂。則亦 無我。菩薩若見諸安樂事。明識一切本則無 安。是觀痛痒。知痛無本適起尋滅。曉了諸 法不得久存。察於萬物焰生忽沒。視一切法 所生如影。從何所來而尋散滅。觀諸法本如 瞻手掌。從何所來去至何所。即便了之。無所 從來去無所至。以觀諸法不以為患。普見一 切篤信休息。因此成道以成於道。亦無所得 不復退還。所以者何。以能逮見一切眾人。根 本所興則求滅盡。不為己身而求滅也。是族 姓子。菩薩大士。善權方便執御大哀。觀於痛 痒。了本無痛意止之行。消諸所見。明識於 此。不以遇於三界諸痛。滅取證際也。彼於 眾痛觀佛歎本。曉了諸痛寂默恬澹。本無所 有。亦無遭患永無遭患。諸法皆空離於吾我。 徒見合會依於因緣。悉無有主亦無吾我。捨 諸所見無所長育。彼觀如是。則真諦見。因緣 所合皆不可得。已不可得。便作是察如因緣 空。從是興立諸法亦空。已達空義。乃為觀痛 本無痛痒。為意止也。所謂寂寞身澹怕故。 選擇諸義道聖慧。是族姓子菩薩觀身痛痒 了本無痛。意止淨行。佛告族姓子。菩薩觀 心了本無心。為意止行。立於道心以得立心。 以己意慧求其心本。不見內心不見外心。不 住內外。察其心本不見五陰。無諸種無諸入。 其心寂定。求其持處從何所起。則更思惟心 從緣起。尋復思惟。其心為異。因緣異乎。 即復自了。設因緣異其心異者。則有二心。設 使因緣是心。心是因緣。以是之故心不見心。 計於心者非不見心。猶如虛偽。無實諸塵住 於虛空。利刀傷指本時為瘡。指瘡已差無所 患苦。如是族姓子。心亦如是。由是之故心不 見心。心所見者則無所見。應觀如是心所住 處亦不起罪不見斷滅。不念常存亦無有身。 身如牆壁。因緣不亂不離愍傷。亦不有是亦 不有異。是為心也。持心如是。心動為法。心無 所住亦無所行。心不可見心相自然。作是曉 了。所見若茲不離所見。其心寂然明識無本。 是為菩薩觀心無心為意止也。又族姓子。設 心不起而不可見。則無有想無應不應。亦無 輕慢則不放逸。是為觀心。知本無心為意止 也。又如心無色。其因緣合及與辯才。亦復如 是。德本無色。如心無為。德亦無色。所勸道 心亦復無色。設使道心及與勸助無有形色。 道亦如是悉無所有。是故言曰。如其心者行 亦如之。計若勸助道心亦如。如其道心人心 本淨。亦復如是。道心本淨。一切諸法亦復 如斯。如此心者曉了普入。是為菩薩觀心無 心為意止也。眾患所惱未曾停住。猶如獼猴 及河駛水。亦若油燈光曜所出忽然遠遊。 無有身形而易退轉。貪吝諸界六情之患。以 為屋宅。須臾變異各隨所應。心無有處而獨 遊行。無有堅要亦無不要。寂然獨觀。是謂觀 心無心意止清淨。心所入慧心之法界。慧心 所住其明本淨。鮮潔無穢。知心真諦心了現 在目之所見心法平等。慧亦如心心等三世。 已能平等便知真正。心慧自然無能護持。觀 不可見。是謂觀心無心為意止也。計其本淨 則為自然。心亦本淨了眾生心。以心淨故開 化人民為其說法。以能解知己心自然。一切 眾生亦復自然。若能分別心如是者。見其心 相而為說法。如心相自然眾生心相自然如 此。若能達斯相者。為其說法。己心則空。眾生 之心亦復為空。已解此空為其說法。等御己 心。若能等御而為說法。己身則等。已等己心 則等眾生。已等眾生則等諸法。已等諸法則 等諸佛。曉此真諦。不令其心離於貪欲。不處 於欲。心已止者。則入法界趣於自然。心無 所住於法無動。是謂菩薩觀心無心意止清 淨。 佛告族姓子。菩薩觀法知本無法。為意止行。 即自念言。法起則起法滅則滅。計於本末亦 無我身。人壽有命人與非人生老病死。終沒 所趣。於此諸法諸法合會。因其合會而為習 俗。設無緣合則無有此。從其習樂因成緣會。 則興善本及與惡本。以歸無常無有緣會。不 從無習而起諸法。彼觀如是曉了諸法。見所 歸趣亦無所有。空無相無願。所作功德及無 功德。彼諸所行如幻無常。當奉精進。設興因 緣。有十尊行極上無蓋。除去因緣志于大法。 何謂為十身淨無穢。諸相種好無能見頂。超 度一切諸所侵枉。志性清淨。具足十事。其 心清淨具足正行。六十億音口之所說。可悅 眾生。其心淨者常懷慈仁。愍念一切無所 加害。其意常定未曾有亂。辯才清淨有所講 說應于法義。辯不可盡。大慈清淨。勸化眾 生。一切令樂泥洹之界。大哀清淨。無央數劫 不厭生死。淨十種力。曉了眾生根原所念各 各不同。清淨無畏分別執御。無央數法眾生 積聚。欲具諸佛不共之法。去來今慧三世無 礙。諸佛法淨用能自在。歸聖慧故。是為十。 彼已逮此尊妙極上無蓋大法十事之行。稱 量思惟不以厭倦。積累功勳。而不毀墮無德 之行慇懃精進。何謂諸法根原所來令無處 所。度於所住諸宿塵勞。已曉萬物一切無常。 便能興成無常三昧。得是定者無堅要想。不 亂三昧。從其本願示所向生。來有所入而復 出生。則以班宣功德之行。開化眾生。是族姓 子。菩薩大士善權方便。普說經典觀於諸法。 達本無法為意止也。其有致道遵修經典。若 能曉了道品之法。不作眾善不見有常。亦無 所著不除惡法。道心所見所在無斷。亦不計 常不墮斷滅。若有菩薩。棄捐見常斷滅之事。 執心平等而無所住。處於中間。何謂中間。不 應念行無明眾冥。悉除去此。是謂中間。無有 教令無可誨授。無言無說。是謂中間。取要言 之。無明行識名色六入觸痛愛取有生老病 死憂慼之患惱。無可會皆已除盡。是謂中間。 其所教者無有智慧。亦無處所。是謂中間。其 中間者。無有驛使亦無遣者。如是宿處。計彼 所有。無有教令無訓誨者。計是本末不可決 了。未有所處不可捉持。則無所著。寂寞澹 怕忽然已滅。是謂中間。譬族姓子。呼響所 出無有處所。其趣親近音生於對。若見諦者 墮於真偽。是為中間。無言無說。彼則無見亦 無所處。如是族姓子。所因興發。識色之事。及 所教令。所因合成從二緣對。其中間者無教 無說。是謂中間。因緣合成不用義理。其義理 者則不可得。其不可得則不重來。其不重來 是謂中間。又計我者。則了無我滅寂於此。於 我不我自然清淨。是處中間計人壽命。於人 壽命而無所見。清淨自然。是謂中間。於想無 想而無想樂。是謂中間。所興顛倒所得之事。 而無所有。是為中間。虛妄愚癡至誠之教。悉 不可得。是謂中間。此岸彼際消化己身。令 無所著。有為無為不行諸習。是謂中間。蠲除 生死而去泥洹。悉無言教。是處中間。 佛告族姓子。其觀於法了法本無。為意止者。 不壞法界其意自然。而得意止。彼導法界曉 了諸法。計其法界及與人界。於彼法界。亦無 所壞不毀人界。人界法界此二事者。等如空 界。彼以一界普見諸法。以慧眼見。則用法界 觀佛所行。假使有人不選擇法。彼則無見。以 是之故。諸法若干見無本法。不觀若干。若以 觀法見本無者。不肉眼見不天眼見。不慧眼 見。所以者何。計使眼者。不受於想。不肉眼 見。彼眼不墮生死之行。若以天眼無所見者。 不用彼眼行於放逸。若以慧眼無所見者。彼 為觀法了法本無。普見諸法無有處所。法無 所住。已見諸法無所住者。則行法意。便不違 失往古所誓。是為菩薩。隨諸佛教而自立意。 敢可觀察深妙之法不捨道心諸通慧矣。是 為族姓子菩薩大士觀本無法意止淨行。 佛告族姓子。是四意止行。四精進何謂為四。 觀身無身。棄捐計實不淨為淨顛倒之想。觀 痛無痛。棄苦為樂顛倒之想。觀心無心。蠲除 無常計有常想。觀法無法。捨遠無我為我想 者。於四顛倒而修平等。則無所著。菩薩若 能行平等者。則能清淨一切諸行菩薩奉此 平等清淨微妙行者。便逮法忍。名四意斷。亦 得法忍。何謂意斷清淨。行者講說道法。以此 因緣。善本法行自然隨順。不從惡本不發瑕 穢。諸不善本。萌牙未生不令興起。為奉精 進。諸惡適起非法之事。尋便滅之。為修精 進。諸善法事未興起者。勸令發生。以興善 法益加精進。令其具足不使忘失。為行精進。 又復菩薩。本行淨業能自制護。不失善法得 自在住。漸稍長育顯揚善法。善法已興不復 忘失。彼族姓子。如是行淨。此四意斷。其菩 薩行。心得自在不亂精進。其淨垢濁不與俱 合。清淨無垢不違佛慧。則從道教行于大哀。 心心相見睹其所念。不失精進已行平等。曰 得意斷。所以者何。從等安祥不用反邪。以 因安祥不從反邪。便逮意斷平等三昧。已得 三昧。名曰平等四意斷也。 佛告族姓子。若能修行此四意斷。則能奉行 具四神足。斷除貪欲奉行精進。則令道心靜 然無穢。所思薄尟。已去非法則逮輕便。致成 大哀精進輕舉。獲權方便已誡輕舉。因是之 故。成四神足昇于道堂。得四自在。何謂為四 於壽自在。已得長命。由已無限在短命中。 具無量壽勸化眾生。在長命中聽省說法。或 有厭倦現於短命。使渴仰法慇懃求義。在在 諸生天上人間。各得自在於其壽命。是為第 一逮得自在。又族姓子。身口自在。其人身 口。逮致由己心不倚身。逮意現形。隨其容貌 而示色像。因其眾生威儀禮節。體之好醜長 短善惡。思惟正定。以何律儀而可開化。菩 薩即從變其形貌。坐起進止發意之頃。化一 切人。蚑行喘息人物之士。身形顏色皆為一 類。而為說法。是為第二而得自在。又復於法 而得自在。在於三界執御度世之正典。不行 俗法則隨習俗。普現變化。亦不捨遠度世之 慧。亦無所失。至無礙慧深奧之道。十二緣起 因緣之法。而見迷惑。若生天上及與世間。隨 其語言。令無數人皆隨律教。從其所好上中 下願。各得其所。所得自在巍巍如斯。是為第 三而得自在。又有菩薩。建立其心使得由已。 其自在者。攝三千大千世界諸有大海。合入 一海而建立之。亦無往來而現變化。三千世 界諸須彌山。立為一山。使四天王及忉利天。 不知合散去來所趣。因而現變三千世界。而 為建立諸有民人。計皆知數樹木華實。令虛 空中滿其水火。或化眾寶。從其所變而建立 之。已能建立。發意之頃靡不蒙度。忽然如故。 是為第四而得自在。又族姓子。菩薩以是四 神足行而自修立。與十方佛共俱言談。坐起 經行不離左右。與諸釋梵及四天王天龍鬼 神。揵沓和阿須倫迦留羅真陀羅摩休勒。人 與非人一切眾生。俱共相隨談言說事。坐起 行步。所以者何。菩薩神足微妙巍巍卓然有 異。往古修行善法之義。無有缺漏因獲致此。 何謂神足往古修行善法之義。輕便其身恭 敬尊長。奉事眾祐趨走給使。不以為難。謙卑 下意不懷自大。口說善言悅可眾人。莫不敬 愛。自歸稽首禮節備悉。言行相應其心輕便。 不懷慢恣無危害意。彼修謙恭自伏其意。聽 受尊言順教跪拜。執心柔軟而制其志。精進 修行未曾捨離。其人具足戒之禮節。身所造 行與眾殊特。心不懈慢亦不放逸。從其貪 欲而起瑕穢。瞋恚愚癡身。蠲除此已無有貪 嫉。饕餮自除。志性不起則病瘳愈。度於眾 事。所負重擔。由因羸劣而致此患。陰蓋眾事 為去其擔。五事所受施以恩惠。依橋道度。 以大船度四瀆具。度一切眾生之類。越於泛 流。有所開化超然有異。亂者正之。逸者定之。 癖者立之。毀者笑之。不礙迴波決諸狐疑。 所說殊異安諸動搖。救念諸界覺諸不寤。所 可愛重每以惠施。後無所悔。將濟眾生勸 助道意。若見他人積累德本。代其歡喜。未 曾歎己為身獲安。見他人安歡悅善之。易養 知足不望他利。愛樂出家勸人出學。修大弘 慈常懷道心。等怨親友樂如虛空。見疲極者 設以車乘。則以無畏加於眾生。見學問者敬 之如佛。其未學者不以輕慢。其貧匱者施以 財業。若疾病者。救以醫藥令得濟命。見救護 者為行恩報而以孝順。行禁戒者能自修慎。 供養事之不失其意。無恭恪者。勸救濟之度 於世法所經遊行不犯諸惡。於諸世事而無 所著。奉行諸德。是族姓子。修諸神足微妙巍 巍。持行如是不失神足。常與其俱至成佛道。 是為菩薩神足淨行。 大寶積經卷第一百一十七

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T11n0310_p0662c13 502 T11n0310_p0662c14 503 T11n0310_p0662c15 504 T11n0310_p0662c16 505 T11n0310_p0662c17 506 T11n0310_p0662c18 507 T11n0310_p0662c19 508 T11n0310_p0662c20 509 T11n0310_p0662c21 510 T11n0310_p0662c22 511 T11n0310_p0662c23 512 T11n0310_p0662c24 513 T11n0310_p0662c25 514 T11n0310_p0662c26 515 T11n0310_p0662c27 516 T11n0310_p0662c28 517 T11n0310_p0662c29 518 T11n0310_p0663a01 519 T11n0310_p0663a02 520 T11n0310_p0663a03 521 T11n0310_p0663a04 522 T11n0310_p0663a05 523 T11n0310_p0663a06 524 T11n0310_p0663a07 525 T11n0310_p0663a08 526 T11n0310_p0663a09 527 T11n0310_p0663a10 528 T11n0310_p0663a11 529 T11n0310_p0663a12 530 T11n0310_p0663a13 531 T11n0310_p0663a14 532 T11n0310_p0663a15 533 T11n0310_p0663a16 534 T11n0310_p0663a17 535 T11n0310_p0663a18 536 T11n0310_p0663a19 537 T11n0310_p0663a20 538 T11n0310_p0663a21 539 T11n0310_p0663a22 540 T11n0310_p0663a23 541 T11n0310_p0663a24 542 T11n0310_p0663a25 543 T11n0310_p0663a26 544 T11n0310_p0663a27 545 T11n0310_p0663a28 546 T11n0310_p0663a29 547 T11n0310_p0663b01 548 T11n0310_p0663b02 549 T11n0310_p0663b03 550 T11n0310_p0663b04 551 T11n0310_p0663b05 552 T11n0310_p0663b06 553 T11n0310_p0663b07 554 T11n0310_p0663b08 555 T11n0310_p0663b09 556 T11n0310_p0663b10 557 T11n0310_p0663b11 558 T11n0310_p0663b12 559 T11n0310_p0663b13 560 T11n0310_p0663b14 561 T11n0310_p0663b15 562 T11n0310_p0663b16 563 T11n0310_p0663b17 564 T11n0310_p0663b18 565 T11n0310_p0663b19 566 T11n0310_p0663b20 567 T11n0310_p0663b21 568 T11n0310_p0663b22 569 T11n0310_p0663b23 570 T11n0310_p0663b24 571 T11n0310_p0663b25 572 T11n0310_p0663b26 573 T11n0310_p0663b27 574 T11n0310_p0663b28 575 T11n0310_p0663b29 576 T11n0310_p0663c01 577 T11n0310_p0663c02 578 T11n0310_p0663c03 579 T11n0310_p0663c04 580 T11n0310_p0663c05 581 T11n0310_p0663c06 582 T11n0310_p0663c07 583 T11n0310_p0663c08 584 T11n0310_p0663c09 585 T11n0310_p0663c10 586 T11n0310_p0663c11 587 T11n0310_p0663c12 588 T11n0310_p0663c13 589 T11n0310_p0663c14 590 T11n0310_p0663c15 591 T11n0310_p0663c16 592 T11n0310_p0663c17 593 T11n0310_p0663c18 594 T11n0310_p0663c19 595 T11n0310_p0663c20 596 T11n0310_p0663c21 597 T11n0310_p0663c22 598 T11n0310_p0663c23 599 T11n0310_p0663c24 600 T11n0310_p0663c25 601 T11n0310_p0663c26 602 T11n0310_p0663c27 603 T11n0310_p0663c28 604 T11n0310_p0663c29 605 T11n0310_p0664a01 606 T11n0310_p0664a02 607 T11n0310_p0664a03 608 T11n0310_p0664a04 609 T11n0310_p0664a05 610 T11n0310_p0664a06 611 T11n0310_p0664a07 612 T11n0310_p0664a08 613 T11n0310_p0664a09 614 T11n0310_p0664a10 615 T11n0310_p0664a11 616 T11n0310_p0664a12 617 T11n0310_p0664a13 618 T11n0310_p0664a14 619 T11n0310_p0664a15 620 T11n0310_p0664a16 621 T11n0310_p0664a17 622 T11n0310_p0664a18 623 T11n0310_p0664a19 624 T11n0310_p0664a20 625 T11n0310_p0664a21 626 T11n0310_p0664a22 627 T11n0310_p0664a23 628 T11n0310_p0664a24 629 T11n0310_p0664a25 630 T11n0310_p0664a26 631 T11n0310_p0664a27 632 T11n0310_p0664a28 633 T11n0310_p0664a29 634 T11n0310_p0664b01 635 T11n0310_p0664b02 636 T11n0310_p0664b03 637 T11n0310_p0664b04 638 T11n0310_p0664b05 639 T11n0310_p0664b06 640 T11n0310_p0664b07 641 T11n0310_p0664b08 642 T11n0310_p0664b09 643 T11n0310_p0664b10 644 T11n0310_p0664b11 645 T11n0310_p0664b12 646 T11n0310_p0664b13 647 T11n0310_p0664b14 648 T11n0310_p0664b15 649 T11n0310_p0664b16 650 T11n0310_p0664b17 651 T11n0310_p0664b18 652 T11n0310_p0664b19 653 T11n0310_p0664b20 654 T11n0310_p0664b21 655 T11n0310_p0664b22 656 T11n0310_p0664b23 657 T11n0310_p0664b24 658 T11n0310_p0664b25 659 T11n0310_p0664b26 660 T11n0310_p0664b27 661 T11n0310_p0664b28 662 T11n0310_p0664b29 663 T11n0310_p0664c01 664 T11n0310_p0664c02 665 T11n0310_p0664c03 666 T11n0310_p0664c04 667 T11n0310_p0664c05 668 T11n0310_p0664c06 669 T11n0310_p0664c07 670 T11n0310_p0664c08 671 T11n0310_p0664c09 672 T11n0310_p0664c10 673 T11n0310_p0664c11 674 T11n0310_p0664c12 675 T11n0310_p0664c13 676 T11n0310_p0664c14 677 T11n0310_p0664c15 678 T11n0310_p0664c16 679 T11n0310_p0664c17 680 T11n0310_p0664c18 681 T11n0310_p0664c19 682 T11n0310_p0664c20 683 T11n0310_p0664c21 684 T11n0310_p0664c22 685 T11n0310_p0664c23 686 T11n0310_p0664c24 687 T11n0310_p0664c25 688 T11n0310_p0664c26 689 T11n0310_p0664c27 690 T11n0310_p0664c28 691 T11n0310_p0664c29 692 T11n0310_p0665a01 693 T11n0310_p0665a02 694 T11n0310_p0665a03 695 T11n0310_p0665a04 696 T11n0310_p0665a05

　　　　　　　　　　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

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大寶積經卷第一百一十七

本經佛學辭彙一覽(共 310 條)