佛說大乘菩薩藏正法經卷第四 　 　　　　譯經三藏朝散大夫試光祿卿 　　　　光梵大師賜紫沙門臣惟淨 　　　　等奉　詔譯 長者賢護品第一之四 復次佛告諸長者言。一切法無觀無不觀。何 以故。離生住滅故。一切法無轉無作。離心意 識故。一切法繫屬於緣。自性無力故。 又諸長者。眼者四大所造。無常無強而不究 竟。無堅無力速朽之法。斯不可信。多苦多惱 眾病所集。是故諸長者。眼無依止亦無造作。 耳鼻舌身意。亦復如是。四大所造。無常無強 而不究竟。無堅無力速朽之法。斯不可信。多 苦多惱眾病所集。是故諸長者。意無依止亦 無造作。諸長者。是等諸法應如是學。此眼如 聚沫不可撮摩。眼如浮泡不得久立。眼如陽 焰。從業煩惱渴愛所生。眼如芭蕉自體無實。 眼如幻化從顛倒起。眼如夢寐為虛妄見。眼 如其響繫屬於緣。眼如影像由業對現。眼如 浮雲剎那離相。眼如電光須臾變滅。此眼無 主為如地。此眼無我為如水。此眼無眾生為 如火。此眼無壽為如風。此眼無人猶如虛 空。此眼不實四大為家。此眼性空離我我 所。此眼無知如草木瓦礫。此眼無作風力所 轉。此眼為空不淨充滿。此眼虛偽。雖復治事 瑩飾終歸散滅。此眼如丘井為老所逼。此眼 畢竟無邊際處。後當歸死。諸長者。汝等當 知。眼既如是。耳鼻舌身意其義亦然。總略乃 至彼一切法應如是知。諸愚夫異空。於彼一 切所欲法中。而生愛著。謂眼耳鼻舌身意。色 聲香味觸法。 又復於彼色蘊受蘊想蘊行蘊識蘊。眼界色 界眼識界。乃至意界法界意識界。 地界水界火界風界空界識界。此等法中所 欲愛著。乃至一切有為無為名相法中所欲 愛著。是故諸長者。汝等當於所欲法中勿生 愛著。謂妻子舍宅財寶等法。勿生貪取。當發 淨信捨家出家。得出家已不生樂欲。無樂欲 故圓具淨戒。修持清淨波羅提木叉之法。圓 滿潔白法式儀範。乃至小罪猶懷大懼。諸長 者若如是學。即得戒蘊具足。戒具足故。耳 鼻舌身意。色聲香味觸法。而無所取。 色蘊受蘊想蘊行蘊識蘊。而無所取。眼界色 界眼識界。乃至意界法界意識界。而無所 取。 地界水界火界風界空界識界。而無所取。總 略而言。彼一切法都無所取。以無取故即無 減失。何法無減失。謂眼耳鼻舌身意。色聲香 味觸法無減失。 色蘊受蘊想蘊行蘊識蘊無減失。 眼界色界眼識界。乃至意界法界意識界無 減失。 地界水界火界風界空界識界無減失。此等 諸法。若無減失即無染污。無染污故即速得 輕安。何法輕安。謂無所見。若無所見即一切 所向。無有少法而作障礙。若無障礙即自無 所害。他無所害。自他無所害。由無害故心無 所壞。即能趣入彼無餘依清淨涅盤。 又諸長者。所言入者。何所入邪。謂非眼所入。 非耳鼻舌身意所入。又諸長者。若執眼從緣 成。此即著我我所離於涅盤。云何離涅盤。謂 貪故離涅盤。瞋故離涅盤。癡故離涅盤。無智 故離涅盤。諸長者。無智者不離過去。不離未 來。不離現在。決定無智離智所生。何名為 智所謂盡智。何名盡智。謂即過去無盡智。未 來無盡智。現在無盡智。緣法無智離智所 生。彼無智離智。即眼從緣離智所生。眼者無 我。若無我即無取。若無取即無捨。若無捨即 解脫。云何解脫。謂我執解脫。眾生執解脫。壽 者執解脫。人執解脫。斷常執解脫。一切執解 脫。分別執解脫。彼無分別已。即無能分別所 分別。法無分別亦不離分別。云何無分別。謂 我我所俱無分別。若我無分別即無取捨。若 無取捨即所入解脫。若法離繫。若法非離繫 皆得出離。何所離邪。謂離一切苦。諸長者。當 求如是出離之法。然於是中無法可取。何以 故。若有所取即生怖畏。 爾時世尊。欲重宣明如是等義。說伽陀曰。 　以取法故即生怖　　由怖當墮惡趣中 　若見如是怖起因　　識法有故而生取 　若能如理觀正道　　慧光明見破諸暗 　見故即得勝慧明　　當知異性無所得 　應當審觀諸空處　　運動虛假而不實 　此中勿作安樂門　　渴愛虛誑世間故 　如實了知於空法　　知諸法空皆無實 　我得安樂離憂門　　亦得無動最上樂 　若能如是正了知　　即知一切法皆空 　由斯解脫諸苦因　　是故諍訟無所立 　因諸所欲生執著　　執故而生諸嬈惱 　執者即是取之名　　因取故生於三有 　有故有生即輪轉　　三有止息即不生 　老病死法亦隨無　　畢竟不受無常苦 　當知無欲即無取　　以無取故無三有 　有若止息即無生　　老病死苦皆不受 　是故汝等諸長者　　同發捨離取著心 　棄諸眷屬所愛因　　速當圓具苾芻相 　知識財利諸所欲　　應當互生於喜足 　隨處謙恭起下心　　所向為他增善利 　勿起意謂自守戒　　勿觀他為破戒者 　於其戒相持犯中　　勿非毀他為犯者 　譬如野鹿投繩網　　當知彼為自損害 　魔索縛心害亦然　　毀他生害亦如是 　愚人生諸損害意　　自讚毀他深為咎 　毀戒尚息於謗言　　何況梵行持戒者 　具學仙眾勇智者　　常修遠離寂靜行 　棄捨身命無愛心　　勤求解脫寂靜法 　諸外道輩及典章　　無利根本皆遠離 　愛樂甚深正法門　　彼法宣說真空理 　心根本處此當知　　所謂內外十二處 　從彼生起諸業因　　業久住處謂思法 　眼根色境二種緣　　眼識生緣為三事 　若不和合破散時　　如無薪火義如是 　如是所生一切法　　互相和合故有生 　作者受者二俱無　　正道常現諸所作 　內外諸法所成身　　是中應知我空法 　愚人顛倒執著心　　於我我所不知故 　眼內無法而可有　　於外亦復無所得 　無我無作壽者無　　應知諸法亦如是 　非眼遍思欲解脫　　耳鼻舌身意亦然 　色等無轉無作門　　當觀諸法亦如是 　如大海水起聚時　　暫生泡沫而無實 　諦觀眼等亦復然　　無堅無力如泡沫 　五蘊自性假和合　　如彼聚沫無堅力 　解脫一切嬈惱門　　及彼生老等憂惱 　汝於我教出家已　　了知一切法如幻 　不虛受彼信施心　　復能普供十方佛 爾時五百長者。聞佛宣說甚深正法。即於如 是中路方處。遠塵離垢得法眼淨。譬如白衣 不雜塵黑易受染色。此五百長者。於是方處 遠離塵垢法眼清淨。亦復如是。 爾時世尊。復為五百長者。宣說法要示教利 喜。佛言諸長者眼極熾焰。云何熾焰。謂貪火 瞋火癡火熾焰。生老病死憂悲苦惱等火熾 焰。我說此法自受苦惱。耳鼻舌身意熾焰亦 然。云何熾焰。謂貪火瞋火癡火熾焰。生老病 死憂悲苦惱等火熾焰。我說此法自受苦惱 色塵熾焰。云何熾焰。謂貪火瞋火癡火熾焰。 聲香味觸法塵諸火熾焰。亦復如是。 又諸長者。色蘊熾焰。云何熾焰。謂貪火瞋火 癡火熾焰。受蘊想蘊行蘊識蘊諸火熾焰。亦 復如是。十八界法其義亦然。 又諸長者。地界熾焰。謂貪火瞋火癡火熾焰。 水界火界風界空界識界熾焰。亦復如是。謂 貪火瞋火癡火熾焰。生老病死憂悲苦惱熾 焰亦然。我說此法自受苦惱。 復次長者。眼無所取應如是學。耳鼻舌身意 亦無所取。色無所取聲香味觸法亦無所取。 應如是學。 又諸長者。色蘊無所取。受蘊想蘊行蘊識蘊。 及十八界皆無所取。應如是學。又諸長者。地 界無所取。水界火界風界空界識界亦無所 取。應如是學。 又諸長者。此界無所取。他界無所取。應如 是學。 復次諸長者。若眼耳鼻舌身意無所取故。即 無依止。色聲香味觸法無所取故。即於諸處 中得無依止。 又諸長者。色蘊受蘊想蘊行蘊識蘊。及十八 界無所取故。即於蘊界中得無依止。 又諸長者。地界水界火界風界空界識界無 所取故。即於六界中得無依止。又諸長者。此 界他界無所取故。即於一切世界之中得無 依止。 又諸長者。若一切法無所取故。即於一切法 中得無依止。諸長者。一切法無所得亦非無 得。若能了知無得非無得。即能解脫生老病 死憂悲苦惱。我說此為解脫諸苦。 爾時世尊。欲重宣明如是等義。說伽陀曰。 　此諸世間極熾焰　　生死二火鎮燒然 　無救嬈惱諸愚夫　　唯聖道法常不滅 　何法世間作光明　　有佛如來今出現 　剎那善觀正道門　　發起精進常堅固 　常觀諸法無依止　　慧光明見破諸暗 　見故即得勝慧明　　應知異性無所得 　若能觀察無依止　　了知一切法皆空 　如是了知空法門　　菩提心空無所有 　當知貪瞋癡等法　　此三熾焰極猛惡 　世間壽命普燒然　　久處睡眠愚不覺 　所有生老及病死　　憂悲苦惱常逼迫 　當知嬈惱諸世間　　彼一切法無依止 爾時五百長者。聞佛所說如是正法。心開意 解。前白佛言。世尊。我等今者快得善利。於佛 法中淨信出家。復於佛所圓具淨戒。 爾時佛言。善來諸苾芻。即時諸長者。鬚髮自 落袈裟著身。成苾芻相。 爾時世尊。說伽陀曰。 　汝念受持袈裟衣　　鬚髮自落皆清淨 　執持應器善相圓　　一切皆成阿羅漢 　既證果已依師法　　各說清淨嗢陀南 　於諸天人大眾前　　圓滿清淨苾芻相 　往昔曾於諸佛所　　皆修廣大布施行 　一呼善來歡喜生　　處處廣修諸善法 　今得見我出世間　　發清淨心復增勝 　由彼增勝清淨心　　聽說最上清淨法 　聞佛語已證聖果　　遠離我見諸執著 　現前空法悟圓成　　我生已盡皆解脫 佛說大乘菩薩藏正法經卷第四

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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. 316《佛說大乘菩薩藏正法經》CBETA 電子佛典 V1.24 普及版

# Taisho Tripitaka Vol. 11, No. 316 佛說大乘菩薩藏正法經, CBETA Chinese Electronic Tripitaka V1.24, Normalized Version

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佛說大乘菩薩藏正法經卷第四

本經佛學辭彙一覽(共 148 條)