佛說大乘十法經
 
    梁扶南三藏僧伽婆羅譯
如是我聞: 一時佛住王舍城耆闍崛山中,與
大比丘五千人俱,無量菩薩眾。爾時彼大菩
薩眾中,有菩薩摩訶薩,名曰淨無垢妙淨寶
月王光,集彼菩薩大眾中。 爾時淨無垢妙淨
寶月王光菩薩摩訶薩,即從坐起,捨蓮花臺
往至佛所,偏袒右肩,右膝著地,合掌白佛言:
「世尊!世尊!大乘比丘,住大乘比丘者,何故名
住大乘比丘?復以何義故,此大乘名曰大乘?」
爾時世尊告淨無垢妙淨寶月王光菩薩摩訶
薩言:「善哉,善哉!淨無垢妙淨寶月王光!汝能
問如來此甚深妙義。善男子!善思念之,吾當
為汝分別解說。」 爾時淨無垢妙淨寶月王光
菩薩白佛言:「世尊!如尊教!」 爾時世尊告淨無
垢妙淨寶月王光菩薩言:「善男子!菩薩摩訶
薩成就十法,名住大乘。何等為十?所謂成就
正信,成就行,成就性,樂菩提心,樂法,樂觀
正法,行於正法及順法,遠離慢我慢等事,善
好通達諸微密語,不樂聲聞及緣覺等。善男
子!菩薩摩訶薩成就如是十法,名住大乘。善
男子!菩薩摩訶薩成就不諂曲、柔和行、柔和
行,彼能信諸佛如來正真正覺無上菩提,善
能信一念中三世諸佛智,信如來藏不斷常、
不老死、不可盡,亦信實際法界、一切種智、一
切種智相、諸力、無畏、不共佛法。復信諸佛如
來不可灌頂,亦信三十二大人之相、八十妙
好、圓光等法。復信聲聞所說,或緣覺所說,菩
薩及餘所說,亦信世間及出世間,復信正行
行者,順行等沙門及婆羅門,亦信諸善根業
報,最勝上愛果,若天、天王,若人、人王。復信不
善業報最下惡,不可樂聞,不愛甚重麤過,或
地獄、畜生、餓鬼等處。彼如是信已,遠離三法。
何等為三?所謂疑、惑、不決等事。善男子!菩薩
成就如是諸法名為正信。」 爾時世尊欲重宣
此義,而說偈言:
「信為最上乘,  以是成正覺,
 是故信等事,  智者敬親近。
 信為最世間,  信者無窮乏,
 是以信等法,  智者正親近。
 不信善男子,  不生諸白法,
 猶如焦種子,  不生於根芽。」
「善男子!云何菩薩摩訶薩成就諸行?善男子!
菩薩摩訶薩剃除鬚髮,以被正服,殷重信心,
捨家出家。出家已,習學菩薩威儀戒等諸行,
或復聲聞威儀戒等諸行,亦學緣覺威儀等
行。彼如是或以所有身口意等同習煩惱,彼
一切同滅。是中何者身所有同習煩惱?所謂殺
生、偷盜、惡欲邪婬,刀杖瓦石等執慳吝於他
動手足等,往來逃走等事,是名身有同習煩
惱。是中何者口家同習煩惱?所謂妄語、兩舌、
惡口、綺語,睇●c語,毀謗甚深諸典。於諸尊
長修梵行中廣說惡名,是名口同習煩惱。是
中何者意家同習煩惱?所謂慳貪、邪見、嫉妒、
樂著名聞利養,親族姓慢、色慢、幼年慢、無患
慢、長壽多聞慢、思惟慢,欲覺、妄想覺、惡覺、親
覺、土覺,飲食、衣服、臥具、醫藥、資用等覺,著處、
著乘、著床,著諸飲食、妻子男女,營作犁耬
奴婢等,錢財、穀麥、倉庫、貯積等事,乃至著種
種資用之具。彼如是吝著已,所說事中,若失
一事,便生其憂苦惱妄想等事。彼如是遠離
愛潤心已,生於思惟。善男子!略說意業,猶
如世間輪轉,故說意業同習氣煩惱。 「彼如是
離身口意業同習煩惱已,於和上所起其尊
想,其阿闍梨所起和上想,於同梵行若老
若少,起殷重恭敬。彼獨在空閑之處,作如
是思惟:『我不應作如是,我為度一切眾生,為
解一切眾生,為令安調伏靜定眾生故發諸
行。然我自不調伏,不隱諸根,未為寂滅。我必
修正行,令有見我者,必得成受調伏,亦順諸
佛微妙等教,復令歡喜諸天神、龍、夜叉、乾闥
婆等。』善男子!此名為菩薩慚。彼作如是思惟:
『勿有令我,若道若俗,於諸威儀行中取諸過
失,所謂行戒,行不正中,或見形,或威儀行,或
行資用,壽命行等。』彼如是慚愧已,日夜之中
六時觀於持戒等法。彼善持戒已,無復疑悔,
令入住如來佛法中,無有休息。善男子!此之
名為菩薩愧。善男子!是名菩薩成就如是諸
行。」 爾時世尊欲重宣此義,而說偈言:
「諸佛行為本,  及聲聞弟子,
 是故智者修,  行行常堅固。
 諸菩薩大智,  行諸無畏行,
 令證離垢道,  諸佛所讚歎。」
「善男子!云何菩薩成就性?佛子菩薩性成,少
欲、瞋恚、愚癡等,不妒、不吝、不惱、不說麤言、不
欲瞋調戲、不輕動、調和柔軟、已可親近,性
能成就上妙供具供養諸佛,所謂資用等財,
惠施與他,具足成就手足頭目等。若見如來
或如來弟子,見已即生恭敬歡喜之心。善男
子!菩薩如是名為性成就。」 爾時世尊欲重宣
此義,而說偈言:
「相煙即知火,  鴛鴦以顯水,
 復相知諸性,  菩薩大名稱。
 柔和、不諂曲,  捨離慳、嫉妒,
 愍念一切眾,  名之為菩薩。」
「善男子!云何菩薩摩訶薩喜樂菩提心?若有
菩薩摩訶薩,體性微發菩提心時,值佛菩薩
或聲聞、緣覺等,教化勸發而生阿耨多羅三
藐三菩提心,是名喜樂初發菩提相。彼聞菩
提及菩提功德已,即發阿耨多羅三藐三菩
提心,是名第二喜樂菩提相。彼菩薩見諸眾
生無能救護,無所歸依,孤獨無能濟拔,無覆
護,無舍宅,無有洲已,即起悲愍心。彼發心
已,作如是念:『我今為諸眾生,作救護、歸依、濟
拔、覆護、舍宅洲等。』為彼因緣故發無上菩提
心,是名第三喜樂發菩提心。彼若見如來或
菩薩、聲聞、緣覺等滿足諸行,見已心生歡喜,
愛敬安心,以是因緣發阿耨多羅三藐三菩
提心,是名第四發菩提心。彼菩薩為諸眾生
利益安樂故,行布施、持戒、修忍,發精進,行思
禪定,修正慧。 「云何菩薩行布施?所謂須飲與
飲,須食與食,須乘給乘,須床榻敷具者,給床
榻敷具等,須衣施衣,須金、銀、寶冠、環釧等諸
莊嚴具,乃至己身皮肉,潤益眾生。彼如是行
於布施已,然彼布施迴向發阿耨多羅三藐
三菩提,雖施而不生我慢等心。 「云何持戒?成
就身口意業,彼捨離身口意業等已,善離能
防無礙無漏,純一無雜奉持禁戒。然彼持戒
迴向阿耨多羅三藐三菩提,雖行持戒然不
起我慢等心。 「善男子!云何菩薩修忍?彼瞋罵
說,枷鎖繫閉,切割撾打,若道若俗,能忍、能容,
不起諸習等煩惱。如是修忍已,然彼迴向阿
耨多羅三藐三菩提,雖修忍,然不起我慢等
心。 「善男子!云何菩薩發精進心?彼作如是念:
『猶如虛空界無量無邊,眾生界亦無量無邊,
然此眾生界我獨無二,令安無餘涅槃界中。』
是以為彼因緣故發行精進,身不離身念觀
受;彼觀受已,觀心心行;彼觀心心已,順觀諸
法。彼如是善憶念觀已,為未生諸不善惡法
令不生故,起欲修勤精進,持心等正行;為未
生諸善法令生故,起欲修勤精進,直心等正
行;已生諸不善法為令滅故,起欲修勤精進,
持心等正行;已生諸善法為令久住故,復令
增長思故,起欲修勤精進持心等正行。彼發
精進已,令成初如意足分,如是第二、第三乃
至成第四如意足分。彼成就如意分,能令住
一劫若減一劫,或具足行令滿精進波羅蜜。
如是發精進已,然彼精進迴向阿耨多羅三
藐三菩提。雖發如是精進,然心不生憍慢。 「善
男子!云何菩薩思禪定行?離意欲、離意滅、離
欲靜,不依內、不依外,不依色,不依受、想,不依
識,不依欲、色、無色界,不依空、無相、無願,不依
世間、出世間,不依布施、持戒、忍辱、精進等。善
男子!乃至略說一切有想繫縛等名為禪。如是
修諸禪,然彼禪迴向阿耨多羅三藐三菩提,
雖思修此禪,然不起我慢等心。 「善男子!云何
菩薩修智?彼作如是念:『無量無邊眾生界令
入涅槃,然無一眾生可入涅槃。』何以故?如佛
所說一切法,無我、無眾生、無命、無壽、無富
伽羅。如是修觀智,然彼智迴向阿耨多羅三
藐三菩提。雖觀修般若,然不起我慢等心。善
男子!如是菩薩摩訶薩樂菩提心。」 爾時世尊
欲重宣此義,而說偈言:
「猶如摩尼珠,  顯於寶藏中,
 師以加功用,  倍明於本色。
 成就如是性,  求正菩提心,
 二邊既寂靜,  令魔不得便。」
「善男子!云何菩薩樂法成就?善男子!若菩薩
性樂法、喜法、愛法,彼若見沙門若婆羅門,所
有資用、命具、飲食等事,彼能奉上。彼世間所
有受用等,根莖枝葉華果等,彼收已,施諸眾
生。持諸法者,令往禮拜、恭敬合掌,迎接已,殷
重敬納,心有所疑處,問於正義;是以持法者
隨所聞義,善能解釋。彼於聞法者起世尊想、
善知識想,起同世間諸海想;起和上想、阿闍
梨想;久失導時世間曠野生難中,能訪覓
起訪覓想;久遠愚者闇閉目開故,令起覺悟
想;墜沒世間煩惱泥中,而起濟拔之想;久遠
失正路為作導師故,而起導師之想;久伏在
世間牢獄能解故,而起解者想;久遠著患療
治故,而起良醫之想;以煩惱火焦滅身,令住
滅故,而起大雲雨想。彼為法,為法因故,能忍
寒熱、風雨、蚊虻等,亦忍飢渴,或見他人受樂
報者,不起悕求樂心。然作如是念:『唯我世
間獨樂,而我能聞正法。』彼為是事故,為彼因、
彼緣故,不生憂悲苦惱恨等。彼如是離憂悲
苦惱等已,發如是心:『我堪能荷負如來所
說一法句故,在阿鼻地獄住一劫若減一劫。』
彼如是無疲倦心已,自然不行諸行,而得一
切種智,未得諸佛法而令速得。善男子!以是
義故,菩薩名為樂著諸法。」 爾時世尊欲重宣
此義,而說偈言:
「大智樂諸法,  而成諸佛子,
 親近正妙法,  而不生疲倦。
 敬心求正法,  諸深心佛子,
 及以心憶持,  亦顯正妙行。」
「善男子!云何菩薩摩訶薩正觀諸法?善男子!
若菩薩作如是觀:『一切諸法猶如幻,迷惑凡
夫故;一切諸法如夢,不實故;一切諸法如水
中月,非事故;一切諸法如響,非眾生故;一切
諸法如影,計妄想故;一切諸法如響聲,生滅
壞故。一切諸法生滅壞,緣假成故;一切諸法
本不生不移,同真如體故;一切諸法不滅,本
不生故;一切諸法無作,無作者故;一切諸法
如虛空,不可染故;一切諸法定寂滅,性不染
故;一切諸法無垢,離一切諸垢故;一切諸法
性滅,離煩惱故。一切諸法非色,不可見故;一
切諸法離心境界,無體性故;一切諸法不住,
滅諸毒故;一切諸法不可求,滅愛憎等心故;
一切諸法無著,離煩惱境界故。一切諸法如
毒蛇,離善巧方便故;一切諸法如芭蕉,無堅
實故;一切諸法如水沫,體性弱故。』善男子!菩
薩如是觀名為正觀諸法。」
爾時世尊,欲重宣此義,而說偈言:
「一切法如幻,  迷惑愚迷者,
 虛危猶如夢,  汝等如是持。
 法如水中月,  亦如響等事,
 復如影像等,  智者諸不覺。」
「善男子!云何菩薩摩訶薩行法順法等。善男
子!若菩薩摩訶薩,觀色無常而不厭離色。欲
證於法已,正智助法界,同用等法善自觀入,
善持彼者諸相,善思善記。彼記此相,善持、善
修、善記已,自然行法界等行,受、想、行、識亦觀
無常,然不厭離識等之。入法界已,正智助同。
法界等法善自觀達,亦記彼相,善持、善修、善
記已,自然入法界等行,如無常,苦、空、無我亦
爾。彼觀色無常已,於色中不生恐怖驚等。何
以故?色是妄想顛倒所起,然彼如實知。觀受、
想、行、識無常,乃至於識中,不恐不怖不驚。何
以故?識者妄想顛倒所起故,然彼如實知。善
男子!譬如善巧幻師或幻師弟子,化作種種
幻事,象兵、馬兵、車兵、步兵。彼智者見已,不生
恐怖驚等。何以故?彼如實知是幻師所作不
實,未曾有虛誑作。菩薩亦如是,觀色無常
已,於色中不生恐怖驚等。何以故?色是妄想
顛倒所起,然彼如實知,觀受、想、行、識無常已,
乃至於識中不生恐怖驚等。何以故?識者妄
想顛倒所起故,然彼如實知。」 爾時淨無垢妙
淨寶月王光菩薩白佛言:「世尊!云何菩薩觀
諸色無常,然不厭離色?而證法界已,正智觀
入助法界等法。」 爾時世尊告淨無垢妙淨寶
月王光菩薩言:「善男子!吾當為汝分別說喻。
善男子!譬如有智男子,常事諸毒,善持、善覆、
善惜,起我相已,種種莊嚴具貿易,然是不食
彼毒,勿令我因此事斷其正命。菩薩亦如是,
向涅槃心,潤向涅槃,順向涅槃,近取涅槃。然
不證彼涅槃。何以故?勿令我因於此事退菩
提行。 「善男子!譬如有人事其火神,然彼人日
夜香華等供養恭敬尊重讚歎親侍,然彼人
不作是念:『我以事火供養、恭敬、尊重、讚歎,親
近已,我以二手接取之。何以故?勿令我因此
事於身有苦,於心有惱。』菩薩如是,向涅槃心,
潤向涅槃,順向涅槃,及取涅槃,然彼不證
涅槃。何以故?勿令我因此事退菩提行。」 爾時
淨無垢妙淨寶月王光菩薩白佛言:「世尊!如
我知世尊所說意趣,菩薩者應住世間。」 佛言:
「如是,如是!善男子!菩薩應住世間。」 
問曰:「世尊!
云何菩薩住世間,而不以世間諸患所染?」 佛
言:「善男子!為此事故略說一喻。善男子!譬如
咒術之人,以大咒術力故,諸惡毒﹝虫*罔﹞蛇等
弄戲,然彼人不以此事斷其命根。何以故?以
彼人善通達咒術力故。菩薩亦如是,行世間
住世間,住世間已,大智方便咒力故,共諸煩
惱毒蛇而居戲暴,亦弄行住坐臥。菩薩不以
此事故,於菩提而有退還。何以故?彼成就大
智方便咒力故。」 爾時淨無垢妙淨寶月王光
菩薩言:「世尊!希有,希有!彼諸菩薩而能不證
涅槃,復不以世間煩惱毒之所染。世尊!我今
歸依諸大菩薩。世尊!是諸眾生成就諸善根,
聞此法已,而生一歡喜心。世尊!彼善男子、善
女人,諸佛已記:『若能聞此法門。』」 佛
言:「善男子!」
說此法時,五百比丘未證無漏而得解脫。彼
得解脫已,即從坐起,偏袒右肩,右膝著地,合
掌向佛,白佛言:「世尊!諸菩薩者,可敬可禮
拜。」 佛語諸比丘:「如是,如是!如汝所
說。」 爾時世
尊欲重宣此義,而說偈言:
「敬禮諸大智,  敬禮得無畏,
 敬禮淨諸目,  敬禮親佛子。
 方便善巧故,  及以勝妙智,
 菩薩大名稱,  能過二乘地。
 如實知諸陰,  謂生滅識等,
 見世間渴仰,  故不證涅槃。」
「善男子!云何菩薩摩訶薩離慢及增上慢等?
善男子!慢者,我自亦可,若家、若姓、若色,或復
異事,金銀等資用,象兵、馬兵、步兵、車兵,如是
心所有高下者名曰慢。我慢者,生我身高想,
若家、若姓、若色等,或金銀、財物、倉庫,象兵、馬
兵、步兵、車兵,如是心喜高意,不下諸他者,名
曰增上慢。菩薩捨如是等法,名曰離慢及增
上慢。」 爾時世尊,欲重宣此義而說偈言:
「離慢增上慢,  常以慈心念,
 及常懷悲心,  琠ぁ@間中,
 常以行乞食,  善說人天益。」
「善男子!云何菩薩摩訶薩善巧祕密語?善男
子!若菩薩摩訶薩,如來所說諸甚深經中祕
密之教,彼不隨說取何者是祕密之教。如來
記諸聲聞,於阿耨多羅三藐三菩提者,非如
所說。」 佛語阿難:「吾患背痛不隨說取,退老患
朽敗為我訪覓,侍者不隨說而取,汝目連往
至耆婆醫王所,取諸妙藥,不應如說取。如來
共諸外道尼揵子等,諍其諸伎,不應如說
取。如來佉陀羅刺刺足者,是事不應如說而
取,提婆達多是如來久遠害者怨家,不應隨
說而取。如來入舍梨耶婆羅門村,空缽而出,
不應如說而取。旃遮及孫陀利謗佛者,不應
隨說而取。須那國毘羅若婆羅門,請佛至已
食麥,亦不應如說而取。」 爾時淨無垢妙淨寶
月王光菩薩白佛言:「世尊!世尊云何記諸聲
聞當得阿耨多羅三藐三菩提?」 佛言:「善男子!
吾記諸聲聞得無上正真正道者,以有性故。」
淨無垢妙淨寶月王光菩薩白佛言:「世尊!云
何諸無漏聲聞斷諸有習煩惱,設有性而成
阿耨多羅三藐三菩提?」 佛言:「善男子!吾今說
喻。譬如灌頂轉輪聖王有子,彼欲學一切技
藝等事,然是中根復非利根,彼應後學是先
學,應前學彼後學。善男子!於汝意云何?彼
以此事故,可說非王子也?」 答曰:「不也!世尊!是
善王子。」 「善男子!菩薩亦爾,已成就中根性故
修道門,先除諸煩惱障,後成阿耨多羅三藐
三菩提。」 「善男子!於汝意云何?彼以此事故可
說不成正覺?」 答曰:「世尊!我不見有眾生若天、
若魔、若梵、若沙門、若婆羅門、人、天、阿修羅眾中
說言不成正覺者,除一闡提。」 佛言:「善男子!復
聽一喻。善男子!十地菩薩為斷諸煩惱坐於
道場?為不斷?」 答曰:「世尊!以斷故。
」 「善男子!於
汝意云何?彼以此,豈不成正覺?」 答曰:「世尊!此
名為成。」 佛言:「善男子!此亦如是。」 淨無垢妙淨
寶月王光菩薩白佛言:「世尊!云何告阿難比
丘:『吾患背痛。』?」 佛言:「善男子!
吾愍念後世眾生
故說此言。金剛身諸佛尚患背痛,況其餘者?
然彼愚癡眾生隨教而取,彼既自壞,亦壞於
他。『吾朽敗老退患,為我訪覓侍者。』善男子!我
此言亦為後世所說,於我滅後,後世無弟子,
故說沙門、婆羅門朽敗老退患者,如是以侍
者所加身故,彼以佛聽故不生之意,為此故
說如來朽敗老退患耳。」 「世尊!云何,可取『汝目
連,往至耆婆大醫王所取藥。』?」 「善男子!我此言
亦為後世故說,吾諸聲聞必須諸藥,知佛聽
故而無有乏。為此事故如來所說。彼諸愚癡
眾生如所說取,如來是患身,目連比丘往至
耆婆所,而不禮拜及不生恭敬,速疾之意聞
已,匆匆說其藥。善男子!此亦說諸欲等患,證
見法者尚忘,何況凡夫?」 「世尊!云何所取?『如
來共諸外道尼乾子等,諍其諸伎者。』我為
後世眾生故說此言,如來尚有怨家,況於我
等?然彼愚癡眾生如實說取,如來有怨家等。
轉輪聖王微善根故,尚無諸患,況如來也,
成就諸功德藏,云何所取?佉陀羅刺刺如
來足,如來亦說過去業報,如來尚受過去業
報,況餘凡夫?眾生為是事故,為彼因彼緣故,
示於惡業。為此義故,而示其業果報事。然彼
愚癡眾生,如實所取,佉陀羅刺刺如來足。」
「世尊!云何可取?『提婆達多是善知識,復是如
來久遠親近是怨家者。』」 「善男子!若無提婆達
多善知識者,不顯如來諸佛功德。善男子!是
以提婆達多善知識,共如來諍伎等道德,示
怨家等事。然是顯如來諸大智功德。善男子!
若提婆達多承王教已,於大眾中放護財大
象,此象若往堪害如來,而如來力令降伏善
調。爾時無量人眾見彼象調伏已,生希有希
有心,即歸依三寶——所謂佛寶、法寶、僧寶——是名
提婆達多善知識之相。然有愚癡之人如說
而取,提婆達多者是如來怨家。如是五百世
中現菩薩行,是提婆達多所示現者,顯如來
道德,然愚癡眾生隨教而取,提婆達多者是
如來怨家害者,以是因緣,捨身墮阿鼻地獄、
餓鬼、畜生之處。何以故?善男子!提婆達多者
善集諸行,善集諸善根,以曾供養無量諸
佛,於諸佛所種諸善根及大乘行,正學菩提、
順向菩提、不退於大菩提,近阿耨多羅三藐
三菩提。是諸眾生偏起惡故,於命終後墮阿
鼻地獄、餓鬼、畜生之中歷受諸苦。善男子!云
何所取?『如來入舍梨耶婆羅門村。』善男子!我
為愍後世故,行示此教。何以故?無有業報而
對如來。然我護後世故,所有乞食比丘入聚
落村邑城郭王都等,以薄福力故不得其食。
彼爾時正憶於我:『是其佛世尊具足一切功
德,空缽而出,何況我等微薄善根?我等以是
故,心不應生退。』為此事故,如來入村空缽而
出。然復所說言:『魔波旬治諸婆羅門令不給
如來食。』不應隨說而取。何以故?魔無如是神
力堪障施如來食。爾時諸佛神力故,令魔處
處治諸婆羅門及居士等,而如來無有過咎。
為顯彼眾生故,如來示現此方便善巧等事。
爾時如來及諸聲聞,斷食之後,魔及魔民并
諸餘天,觀如來心:『是沙門瞿曇及諸聲聞弟
子為憂惱不?』彼日觀如來及諸弟子,無有意
恨憂惱心已,亦不高不下,如前後亦如是。爾
時彼眾中七千諸天子,以心歡喜,歸依於佛。
如來為彼善化說妙法,彼聞法已,於如來法
中得法眼淨。如是如來觀後世事,佛無業報。」
「世尊!云何可取?『旃遮孫陀利等以木器置腹
上而謗如來。』」 答曰:「善男子!如來無有業患果
報。如來成就諸神通力,令旃遮孫陀利過無
量琲e沙等世界,令安彼人。然是如來方便
力故,示現業報諸謗等事。於我法中出家者,
彼被虛謗,既聞謗已,而生憂愁疑悔。彼作如
是說:『是如來成就一切諸白法,對面被謗,何
況我等而不被謗?』彼爾時忍其諸謗,行清淨
梵行而不成退。旃遮孫陀利者,以惡業所牽,
乃至夢中謗其如來,謗已捨身墮於惡趣。若
如來知是可救者,便應救之。何以故?如來無
有眾生而是可捨者。」 「世尊!云何可取?『如來於
修羅婆國毘蘭若婆羅門所,請三月安居已,
唯食其麥。』」 答曰:「如來知諸婆羅門居士等請
已而不供養。如來知已,故往至彼。何以故?所
有五百匹馬者,如來并諸比丘眾食麥,彼一
切盡修菩薩行,親近過去諸佛,是以值惡知
識故造諸惡業,以此事生畜生中,彼五百馬
能調伏教者,名曰金剛藏菩薩,以願力故
生於彼處。是諸馬者,以日藏菩薩所化發菩
提心,為化彼故應生彼處。以彼調伏馬師力
故,彼一切諸馬憶本宿命,而彼現其菩提心。
善男子!如來愍彼五百馬故,往至彼處調伏
馬師,麥者分半施佛,五百馬所有麥亦分半
施諸比丘。彼馬師以馬音聲,令彼五百馬,
令能悔過及禮拜佛僧等。爾時彼三說後,彼
諸馬捨身已,生兜率陀天中,彼復生天中而
供養如來。如來為彼善教化說法,聞法已即
不退阿耨多羅三藐三菩提。彼五百馬所調
伏護者,如來亦記彼當成辟支佛,號曰善調
伏心。然復,善男子!如來無慈不備、不常者。善
男子!設使如來食土木瓦石等,無三千大千
世界中,有如是味及如是上味,是諸土木瓦
石等。何以故?如來得上妙味中之味,大人之
相故。善男子!以此義故應如是知,如來一切
諸食皆上妙味。善男子!阿難比丘生憐愍心,
如來捨轉輪王位,今既食麥。如來知阿難心
已,施其一麥,故語阿難言:『汝知是何味?』彼食
已生奇特異相,語我言:『世尊!我生王家長
養,未曾嘗如是上味。』以此上味力故,阿難比
丘七日受上妙快樂,而不復食。善男子!以此
義故,應如是知,如來無有諸業果報。若有
眾生淨持諸戒,若沙門及婆羅門,不隨本請
奉施者,為彼眾生說不虛故,如來示此業果
報事。 「善男子!汝觀如來諸身等法,是彼婆羅
門請如來而不施設,如來亦說彼令不退轉。
然,善男子!所說彼五百比丘,如來記令不退
者。復次,善男子!所有彼五百比丘,共如來夏
坐安居中,有四十比丘,多念於欲結,靜念彼
若得美食者,欲想、欲覺便令熾盛,彼以惡食
因緣故,欲想、欲覺亦微。既微已,彼七日七夜
得阿羅漢果。 「善男子!若能如是解如來所說
語者,彼名為正解。善男子!菩薩摩訶薩成就
如是,名為善巧解如來祕密說教。」 爾時世尊
欲重宣此義,而說偈言:
「所說漸義教,  及以頓說者,
 大智諸菩薩,  祕密故正解,
 善巧諸密語,  舍利報說教,
 通達正說法,  諸佛之所說。」
「善男子!云何菩薩摩訶薩不喜樂聲聞、辟支
佛乘?善男子!若菩薩摩訶薩,或以地獄苦,餓
鬼、畜生等受諸重惡,而不喜樂求聲聞涅槃。
復不念云何得厭離世間心?令速得自在。亦
不求少欲、少作等,復不求少欲、少作等行因。
彼所見諸眾生修諸善業者,菩薩佐助令成。
及勸諸眾生讚歎正說正示,向阿耨多羅三
藐三菩提。善男子!菩薩摩訶薩成就如是諸
功德,不喜樂聲聞、辟支佛乘。爾時世尊欲重
宣此義,而說偈言:
「化眾無疲倦,  不退於菩提,
 持心如山王,  行慈心等法。」
爾時淨無垢妙淨寶月王光菩薩白佛言:「世
尊!如來已說諸法,菩薩成就諸法已名為住
大乘。然如來不說以何義故,名為大乘?」 爾時
世尊告淨無垢妙淨寶月王光菩薩言:「善男
子!吾今問汝,隨汝意說。善男子!於汝意云
何?轉輪聖王并四兵眾隨所行者,彼道以何
說耶?」 答曰:「世尊!名曰王道,亦名大道,名無
畏道,名無障礙道,名為寂靜道。」 佛言:「善男
子!如來亦爾。隨所乘乘至阿耨多羅三藐三
菩提,彼乘名為大乘,名為上乘,名為妙乘,名
微妙乘,名曰勝乘,名無上乘,名無惡乘,名無
比乘,名無等乘,名無等等乘。善男子!以此義
故名為大乘。」 答曰:「善哉!大乘。世尊!善哉!大
乘。」 爾時魔王波旬作如是念:「此沙門瞿曇過
吾境界,亦令餘者能過境界。若我集四兵眾
共往惱亂,及不說此法故,至沙門瞿曇所。」 爾
時魔王波旬,將領四部兵眾,至王舍大城耆
闍崛山。爾時淨無垢妙淨寶月王光菩薩,遙
見魔王波旬將領四部兵眾來,欲為此法令作
妨故。見已作如是神力——現神力已,魔王波旬
至王舍大城巷衢四道之處,作如是聲:「汝等
往至王舍大城。諸仁者!若知是如來在耆闍
崛山中,為四部眾說法,初善、中善、後善,其義
巧妙,滿足白淨,說行梵行。是故汝等應往如
來所,是以汝等於長夜,而成饒益快樂。」 爾時
王舍城中諸婆羅門剎利長者居士等,被魔
勸已,持諸香華、塗香、末香、燒香、繒幡、寶蓋、衣
服等,從王舍大城出已,至耆闍崛山。於如來
所頭面禮佛,尊重讚歎供養恭敬已,卻住一
面。 魔王波旬及四兵眾,出王舍大城耆闍崛
山中,至如來所已,化作天曼陀羅華而散佛
上,散已及四部兵眾卻坐一面。 爾時淨無垢
妙淨寶月王光菩薩,見魔波旬卻坐一面,而
告之言:「波旬!汝何故將四兵眾至如來所?」 魔
言:「吾至此為令滅此法故,及惱亂如來故。」 淨
無垢妙淨寶月王光菩薩,語魔波旬言:「波旬!
何容煩亂如來,及以此法?汝波旬,於如
來前今可悔過,勿於長夜成無利益苦報。」 淨
無垢妙淨寶月王光菩薩,所順說法已,魔即
從坐起偏袒右肩,叉手合掌禮佛足已,於如
來前而起悔過:「願世尊受我悔過!我以愚癡、
無智慧、不善巧,不能自知,而如來前起惡心,
及欲滅如是等經。善哉,世尊!為我正受悔過
等法。」 佛語魔王波旬言:「吾法中增長善根,所
謂若善男子善女人,為欲清淨法故,今能悔
過。」 爾時魔王波旬從坐起已,在佛前立,而白
佛言:「世尊!先制一切諸惱惡口等不善業道。」
佛語波旬:「如是,如是。」 波旬問曰:「如來法主,何
故以波旬名而喚於我?」 佛言:「波旬!吾今說喻。
譬如長者及居士大富,財錢無窮,然彼人唯
有一子愛念深重,以彼繼命為活。然彼一子
不善調伏,心諂曲。彼長者及居士,若手、若杖、
若捲等治,或惡言及苦語惡治,為令息彼
惡故。波旬!於汝意云何?是長者居士瞋恨情
治彼一子不?」 答曰:「世尊!唯為成彼一子故。」
佛言:「如是,波旬!如來亦爾。善知眾生心、心數
法,以苦惱語調伏者,為說苦惱語;應以壇
治者,即以壇治;應以攝取者,即說攝取言;
應以色身度者,即以色身度之;應以聲、香、味、
觸、法等度者,即乃至法等度之。」 爾時魔王波
旬,從佛聞此法歡喜踊躍,復更禮佛足。禮已,
白佛言:「世尊!若有村邑聚落中說是法者,我
為聽此法故,往至彼處及護此經,亦念益法
師故,是中多有如是瑞相。眾則寂定,離調戲、
懈怠等,得上勝聽法之者,若讀、若誦、若受持、
若解說,身不生疲倦,心不起厭足,隨所說此
法,若聽或為他廣說,如是彼轉生歡喜踊躍
心。」 爾時彼眾中有諸外道尼乾子等,彼見聞
此魔王所說語已,於如來所即生歡喜踊躍
之心。 爾時尊者阿難白佛言:「世尊!何因何
緣故,此諸外道聞說此法而得證忍?」 佛語阿
難:「過去此王舍城耆闍崛山中,有佛——名曰善
勝調伏多陀阿伽度、阿羅訶、三藐三佛陀——說
法。彼佛說法已,有諸外道為惱故來。彼至已,
聞此法,即唱『善哉!』而於佛所不生敬重心。彼
諸外道以此因緣力故,六萬劫不生地獄、餓
鬼、畜生之中,唯生人、天之處。彼諸外道以不
敬如來故,所生之處不值善知識。阿難!於汝
意云何?爾時彼諸外道等豈異人乎?阿難!汝
不應異意取。何以故?善男子!此諸外道尼乾
子等。阿難!今此諸外道於如來所,生歡喜恭
敬踊躍心。以此因故,如來今記,得阿耨多羅
三藐三菩提。」 爾時彼諸外道尼乾子等,聞受
記已,心大踊躍,即得無生法忍。 說此法時萬
二千人遠塵離垢,得法眼淨。二萬眾生未曾
發阿耨多羅三藐三菩提心,而發道意。 爾時
尊者阿難白佛言:「世尊!若有善男子、善女人,
聞此法讀誦、受持、廣為人說,得幾福德?」 佛言:
「若善男子、善女人,一切無餘眾生界,令安阿
耨多羅三藐三菩提者。若復善男子、善女人,
讀誦、受持及廣為人說此經,是人倍得福德。
何以故?阿難!此法能令得阿耨多羅三藐三
菩提、一切種智。」 「世尊!若善男子、善女人,於此
法及法師起惡心。世尊!彼善男子、善女人,得
幾不饒益?」 佛言:「善男子!若善男子、善女人,挑
拔一切眾生目,若復有人於此法及法師起
惡心,是人因此事得惡,復倍於前。何以故?
阿難!此法於一切眾生能作光明。」 阿難白佛
言:「世尊!此法不應不信心善男子、善女人前
說。何以故?世尊!應護後世諸眾生故,勿說此
法,謗法業報故墮諸地獄中。」 佛語阿難:「應說
此法。何以故?彼諸眾生於阿耨多羅三藐三
菩提,即以此為因。」 阿難白佛言:「世尊!此經以
何名?云何受持?」 佛語阿難:「此經名為“十法”,如
是受持;“淨無垢妙淨寶月王光菩薩所問”,如
是受持。」 如來說此法時,尊者阿難及淨無垢
妙淨寶月王光菩薩,并諸菩薩眾、比丘眾,及
諸天、人、龍王、阿修羅、迦樓羅、緊那羅、摩﹝目*侯﹞羅伽
等,聞佛所說,歡喜奉行。
佛說大乘十法經
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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. 314《佛說大乘十法經》

【版本記錄】CBETA 電子佛典 V1.14 (Big5) 普及版,完成日期:2007/09/25

【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正新脩大藏經所編輯

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

# Taisho Tripitaka Vol. 11, No. 314 佛說大乘十法經

# CBETA Chinese Electronic Tripitaka V1.14 (Big5) Normalized Version, Release Date: 2007/09/25

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Tripitaka Koreana as provided by Mr. Christian Wittern, Text as provided by Anonymous, USA, Punctuated text as provided by The Seeland Monastery

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

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

佛說大乘十法經

本經佛學辭彙一覽(共 299 條)

一切法

一切種智

一切諸法

一念

一法

一法句

一闡提

二乘

二邊

人天

入法界

十地

三世

三世諸佛

三佛

三法

三菩提

三藏

三藐三佛陀

三藐三菩提

三寶

上乘

上慢

凡夫

乞食

大千

大比丘

大咒

大乘

大菩提

不生

不共佛法

不退

不斷常

中有

仁者

六時

分別

心心

心行

心佛

心所

方便

比丘

世界

世尊

世間

出世

出世間

出家

功德

四如意足

四道

外道

布施

正行

正受

正法

正覺

生滅

目連

示現

合掌

因緣

地獄

妄想

妄語

如來

如來藏

如是我聞

如是性

如意足

如實

如實知

安心

安居

有見

自在

色身

色界

行法

行者

佛法

佛陀

佛乘

佛智

佛說

佛寶

利根

利養

妙法

弟子

忍辱

我相

我慢

沙門

邪見

供具

供養

兩舌

受持

夜叉

居士

所作

果報

波旬

法名

法忍

法門

法界

法師

法眼

法眼淨

直心

舍利

金剛

金剛身

長者

阿修羅

阿鼻

阿鼻地獄

阿耨多羅三藐三菩提

阿羅漢

阿闍梨

非色

信心

威儀

思惟

拜佛

持戒

迦樓羅

降伏

修道

修羅

悔過

根性

涅槃

涅槃界

畜生

真如

神力

神通

般若

退轉

迴向

偷盜

偏袒

兜率

曼陀羅

婆羅門

寂滅

寂靜

宿命

密語

教化

梵行

欲想

清淨

深心

深妙

深經

異相

眾生

眾生心

眾生界

習氣

莊嚴

通力

最上乘

勝乘

喜樂

尊者

惡口

惡業

惡趣

惡覺

提婆達多

智者

智相

智慧

無上乘

無上菩提

無生

無生法

無生法忍

無色界

無作

無我

無畏

無相

無常

無等

無等等乘

無著

無量

無漏

無餘

無餘涅槃

無礙

發心

發菩提心

等心

等覺

善女人

善巧

善男子

善法

善知識

善根

善惡

善業

菩提

菩提心

菩薩

菩薩行

虛空

虛空界

圓光

塗香

意業

想顛倒

敬禮

業果

業報

滅後

煩惱

煩惱障

禁戒

萬劫

解脫

辟支

辟支佛

道場

過去

頓說

僧伽

僧寶

壽命

實際

慚愧

福德

種子

種智

精進

精進波羅蜜

綺語

聞法

說法

增上

增上慢

增長

摩訶

摩訶薩

敷具

瞋恚

緣力

緣覺

諸天

諸有

諸佛

諸法

諸相

輪王

輪轉

餓鬼

導師

憶持

懈怠

燒香

龍王

禪定

聲聞

歸依

瞿曇

轉輪王

轉輪聖王

醫王

離垢

繫縛

羅漢

證法

願力

顛倒

覺者

闡提

饒益

灌頂

蘭若

魔王

魔波旬

歡喜

讀誦

顯正

體性

觀心

觀智

慳貪

憍慢

闍梨