文殊師利佛土嚴淨經卷上
 
    西晉月氏國三藏竺法護譯
聞如是: 一時佛遊王舍城靈鷲山,與大比丘
十萬眾俱;及諸菩薩八萬四千,皆不退轉無
所從生,逮得權慧神通無極,隨時而化救濟
三界,其名曰:文殊師利、光世音、大勢至諸菩
薩等咸來雲集。七十二億諸天子俱,皆志大
乘;四天王、帝釋、梵天王,各與四萬二千諸釋
梵俱,悉慕大道;四方阿須倫王,難頭和難龍
王、和倫龍王、娑竭龍王、摩那私龍王、持地
龍王、阿耨達龍王、山積龍王、降魔龍王、上月
龍王,如是龍王,各從其民六萬二千;金比
鬼神、曠野鬼神、妙毛鬼神、普等鬼神、善普
鬼神、善財鬼神、普像鬼神、無諍鬼神,是諸鬼
王,各與等類百千眾俱來詣佛所。皆各稽首,
以次就位,悉都專精志願經道、飢虛於法,身
口意并加敬歸佛,靖心而聽。
爾時國王、太子、大臣、百官、長者、居士、民眾大
小、天龍鬼王,咸共供養,隨其所安。時佛明旦
著衣持缽與大眾俱,天龍鬼王侍從左右上
虛空中,四種蓮華紛紛如雨,百千伎樂不鼓
自鳴,皆作釋梵雅頌八聲,詣阿闍貰就王
之請。佛顯神足光照十方,七寶蓮華隨跡處
生。有化菩薩皆坐其上,光像分明不可稱
紀,遶城七匝而歎頌曰:
「其導師至神,  所愍哀無量,
 方便護眾生,  消病愈諸瘡。
 能仁無所著,  心寂善調和,
 彼吼護世明,  今日欲入城。
 其意已解脫,  度生老病死,
 諸天眾集會,  各懷欣樂志,
 其心甚堅強,  降魔并官屬,
 釋師子至聖,  尊導已來到。
 壞世眾不消,  至真音難致,
 甚猛能制御,  行道億千劫。
 意抱大慈愍,  普護於一切,
 今日真正覺,  當入王舍城。
 本所行布施,  難量無涯底,
 衣食眾寶乘,  無復有計限。
 惠所愛男女,  妻室及國界,
 今彼釋師子,  欲入國王宮。
 宿世施手足,  頭目及耳鼻,
 普惠無所逆,  不貪吝重珍,
 總攝眾功勳,  施一切所有,
 尊人以是故,  得入一切智。
 常以勤修學,  布施至戒慧,
 護戒無缺漏,  故曰真丈夫。
 逮戒照忍辱,  持功勳無量,
 彼寂然心定,  今日當入城。
 於百千億劫,  行精進解脫,
 哀傷眾生故,  心未曾懈倦,
 一心不可撿,  已度於彼岸,
 音聲越梵天,  今日欲入城。
 其聖明道慧,  無限不可量,
 不可得邊涯,  假喻如虛空。
 人中寶如是,  智德不可盡,
 緣從達眾行,  嚴淨至尊惠。
 因坐佛樹下,  降魔及官屬,
 逮無退道明,  永安無憂慼。
 道聖轉法輪,  所度不可極,
 今日釋師子,  欲入王舍城。
 若有發道意,  我當得成佛,
 處世逮究竟,  諸相三十二。
 常興意無量,  至誠發道心,
 輒歸於最勝,  供養人中聖。
 欲斷婬怒癡,  消眾塵勞穢,
 志降伏一切,  無益瑕疵難,
 便宜速行詣,  釋師子聖尊,
 奉貢眾好養,  恪心不可限。
 若欲生天上,  天帝釋梵王,
 百千億諸天,  所知見宗仰,
 常遭值安樂,  在天不失時,
 當詣釋師子,  所宣辭至真。
 其欲慕聖帝,  王於四方城,
 自然致七寶,  令我逮尊貴,
 千子諸德具,  殊桀甚勇猛,
 常勤奉事歸,  至真大尊人。
 若好尊者位,  長者積財寶,
 其生業廣大,  常遊得自在,
 眷屬悉豪貴,  端正顏殊好,
 當詣釋師子,  名好物供尊。
 其有已解脫,  方應求度者,
 咸當諦聽受,  大聖說寂寞,
 以聞甘露句,  寂然無憂患,
 人中之尊導,  音聲甚難值。」
於時王舍城中無央數眾,聞此歎頌勸訓之
音,莫不欣悅皆發道心,各齎眾華諸雜妙香,
幢幡寶蓋伎樂百千,出城迎佛,稽首足下退
從佛後。世尊入城足蹈門閫,地則尋時六反
震動,箜篌樂器不鼓自鳴,婦女珠環相﹝改-己+亭﹞
聲,天雨華香其下紛紛,盲視聾聽、啞言跛行、
病愈狂正、拘躄得伸,諸被毒螫毒螫不行,裸
者得衣貧者得財,飛鳥走獸相和悲鳴。當爾
之時,眾生慈心無婬怒癡,滅除貢高猜恚恨
疑,和悅相向如父如母,如兄如弟如身如子,
各各欣喜而歎頌曰:
「人中之上如月盛滿,
 為正導師丈夫師子。
 世尊入城利益眾生,
 普安一切盲聾視聽,
 飢飽寒溫亂者得定,
 貧者得富狂邪得正。
 諸天在上散雨華香,
 作眾伎樂以為供養。
 眾生慈心無三毒名,
 下心悅意除憍慢情,
 如父如母如弟如兄,
 如身如子心同意并。
 世尊法澤等潤十方,
 天人群類解無希望,
 功勳如是所現難量,
 十方威德班宣三藏。」
於時城中,有貴姓子名棄惡,遙睹世尊行步
正齊,容儀端正威神光曜,諸根寂定恬淡玄
默,和雅其性如水澄渟,中表清淨猶猛師子
獸中之王,如日初出照于朝陽,譬月盛滿眾
星中明,佛在大眾巍巍堂堂,相好昉著汪汪
洋洋,心懷欣悅敬進迎佛,稽首足下右遶三
匝,叉手自歸長跪白佛:「願聞菩薩為行幾法,
疾逮正真為最正覺,從心輒成嚴淨佛國?唯
垂愍哀分別具說。」 佛言:「善哉!棄惡菩薩!乃問
如來嚴淨之德,是諸菩薩眾行殊特。諦聽!諦
受!善思儀則。」 棄惡菩薩一切眾會,莫不喜踊
一心恭肅,皆前禮佛受教而聽。 佛言:「菩薩
有一法行,疾成正真為最正覺,從心輒成嚴
淨佛國。何謂為一?心常哀愍濟度眾生,興發
至真仁和道心。何謂至真仁和道心?曰,以發
道心不行諸法。何所不行?曰,不行三垢家業
諸利,志存出家不猗眾養,從心本願常崇斯
法。何謂出家所崇法行?曰,修正真行奉一切
法。何謂正真一切之法?曰,分別曉了陰種諸
入。何謂陰種?何所曉了?曰,有為無為法皆是
五陰,解陰如幻所著,名為知陰本空,是謂
曉了幻法本寂。從對而有剖判,本末不見,有
二不見,無念亦無望想,此乃專修奉行出
家,成菩薩行不捨眾生。所以者何?能自調已
暢達諸法,爾乃習辯為諸法眾生,不得眾
生亦無諸法。」 佛言:「族姓子!是為菩薩一法之
行,疾逮正真為最正覺,從心輒成嚴淨佛國。」
棄惡菩薩聞佛所說欣悅踊躍,即便逮得不
起法忍,身昇虛空去地七仞。彼時眾中睹斯
變化,有二千人發無上正真道意,萬四千天
人遠塵離垢諸法眼淨。 時佛因笑,無數光色
從其口出,照於十方無量世界,還遶佛三匝
從頂上入。賢者阿難即從坐起,偏袒右肩長
跪叉手,以偈讚佛:
「遊於諸法度無極,  最勝至真導以力,
 皆了眾生化上智,  唯願宣現是笑義。
 十力已達往過世,  愍哀亦暢將來業,
 悉明現在十方事,  今用何故顯笑意?
 解於眾生之所行,  今如師子睹諸心,
 其智慧明無等侶,  唯宣眾人調法御。
 諸天億垓普來集,  咸共叉手禮至聖,
 願演第一妙光音,  無數眾會觀法器。
「其慧度無極,  世俗無疇匹,
 皆知一切人,  善惡行所趣。
 至仁今所笑,  願為分別義,
 當決眾疑網,  普宣最尊法。
 今諸會大眾,  巨億百千載,
 以法故雲集,  諸比丘默然。
 加敬修供養,  百千伎樂音,
 奉行靖心聽,  唯願決眾疑。」
佛告阿難:「汝乃見此棄惡菩薩住空中不?」 對
曰:「已見。」 佛言:「阿難!是棄惡菩薩,卻後六百二
十萬劫當成為佛,號曰寂化音如來.至真.等
正覺.明行成為.善逝.世間解.無上士.道法御.
天人師,為佛.世尊,世界名安隱,劫名離音。
其國比如阿﹝門@(人/(人*人))﹞如來妙樂世界,功勳嚴淨等
無有異。」 佛歎是已,乃便詣王阿闍世宮,王及
夫人、太子、百官,華香伎樂歡喜迎佛,稽首足
下退在佛後。佛入就座,菩薩聖眾,各以次第
坐如常位。王睹坐定寂靖無聲,與后、太子手
自斟酌百種供膳;食皆飽訖,行澡水畢,兼施
琦寶好衣貢佛,別取小床在佛前坐,專心叉
手聽受道教,欲化中宮及來會者。 爾時王阿
闍世,長跪白佛:「唯然!世尊!瞋恨厭嫉從何
所生?其愚無明從何所來?慧何所滅?」 佛告王
曰:「從其吾我生瞋恨厭嫉,住於自大則生其
愚,不別正諦是曰無明;見正從諦斯則為慧,
慧除眾惡如明消冥,見正從諦亦復如是。」 王
重啟曰:「見正從諦,願分別之。」 佛言大王:「法本
空無從意生形,解意無處則無去來,了一切
空是為見正,見正不轉則曰從諦,具解如是
乃曰為了。」 王聞佛言應心說法,欣然大悅善
心生焉,即便歎曰:「善哉!世尊!至未曾有,斯則
如來之善言教,假令我身中壽終者,心不疑
亂必能奉之。」 佛從座起與諸大眾,即皆俱還
於靈鷲山,敕諸直使布設眾座,請諸會人皆
令就坐。 時舍利弗,承佛聖旨即從坐起,偏袒
右臂長跪叉手而白佛言:「向城中棄惡菩
薩,所問微妙嚴淨佛土,世尊即答粗舉義要,
棄惡尋便受佛記拜,聞者解釋各獲果證,意
不達者咸用瞢瞢。唯願世尊,加哀重說具
敷演之,令諸菩薩堅固其行,住於正道而不
動轉,成一切智降魔官屬,攝諸異學滅諸塵
勞,勸化邪業使入正道,捨小乘地轉不退輪,
具悉至願利益眾生,蒙嚴淨力致無限明,未
度者度、未成者成。今現眾會族姓子女,虛心
樂聞唯重散說,願令法澤潤及後世,加哀慈
念當為眾會。」
爾時世尊心念:「是法微妙殊特,乃是菩薩大
士之業,今當班宣不宜小會,寧可現瑞感十
方世界。」即如所念,便放其身毛孔之光,普
照十方琩F世界。十方諸佛各遣菩薩,神智
無量微妙明達,各從菩薩百億之眾,皆現神
變來入忍界,見能仁佛供侍拜謁,稽首佛足
各自陳曰:「睹佛光瑞垂恩見接,憑恃四等聽
受法說,我本土佛而見難曰:『汝曹何為詣忍
世界?忍土五逆剛強弊惡,貪嫉婬妒罵詈咒
咀,心多瞋毒轉相傷害,麤獷﹝怡-台+龍﹞悷侜張難
化,勿至忍界自深勞穢。』我等皆復重自啟
曰:『力能堪任來至忍界,正使遭值眾惱諸害
火燒刀割,終無恨意。世尊及諸正士,乃能勞
謙忍誨群生,願樂禮侍諮受深經。』我本土佛
乃見遣聽,重復敕曰:『往,族姓子!從意順時,
牢自持心慎勿懈疑,如我本土百千劫行,不
如忍世精進一旦。』是故,世尊!歷琩F界不
以為遠,願聞世尊說嚴淨經,及諸正士論講
要言。」 於是彌勒菩薩即從坐起偏袒右臂,長
跪叉手前詣佛所,以偈歎曰:
「無量威德聞十方,  光照上下琩F界,
 一切眾生無能稱,  人中聖慧不可議。
 十方世界琩F國,  菩薩大眾為法會,
 用樂道法亦恪住,  唯人中尊宣法訓。
 世尊名稱遍十方,  禁戒三昧智慧然,
 儀好無動如師子,  猶若日光曜虛空。
 諸天龍王及鬼神,  其比丘眾比丘尼,
 清信士女叉手住,  愍哀安住唯宣法。
 以知過去及當來,  分別曉了今現在,
 為眾生本所應度,  以律開化決狐疑。
 云何菩薩造立行,  國土嚴淨光所照?
 何因具足眾大願?  唯人中上宣此意。
 何緣此等無貪嫉?  何謂禁戒無所犯?
 以何為眾修勤行?  因群黎故行愍哀。
 何從奉行無數劫,  用精進故勢力上。
 智慧不倦脫無為,  濟度眾生勤苦患,
 其意清定琱@心,  行淨脫門住禪思。
 修無所著如蓮華,  云何立行消殄欲?
 從何奉行深妙業?  何因志行度世法?
 何緣伏魔及兵眾,  以降化之即成佛?」
於時世尊告彌勒曰:「布法高座,如來今當普
為十方諸菩薩眾,敷演往古性和佛國功勳
嚴淨願行法典。」 彌勒受教,即心念言:「如來何
故使我施座?不令阿難、目連等乎?」 文殊師利
即知彌勒心之所念,便答彌勒:「當知如來使
仁布座,說是法時,非諸聲聞、緣覺之等所能
受持,純為菩薩宣是法耳。」 于時彌勒即如其
像三昧正受,為佛設座高四百萬里,以無數
寶而挍成之,天繒綩綖而布其上,座之光明
照此三千大千世界。佛起昇座,三千世界六
反震動。 於時如來告舍利弗:「菩薩有四事法
具足所願。何謂為四?一曰、志性仁和。二曰、愍
哀眾生。三曰、精進不懈。四曰、一心常安,習善
親友。是為四法,具足所願。」
佛告舍利弗:「菩薩復有一法不失所願?何謂
為一?於是開士當學追慕阿﹝門@(人/(人*人))﹞如來宿命本
行菩薩道時,志願出家樂沙門行,世世所生
不違本誓,乃能進至得如來號無所從生,是
則菩薩第一之利用,捨家故得致十德:一者、
無有貪欲放逸之態。二者、常好閑居不習憒
鬧。三者、常奉佛行捨遠小節。四者、棄捐癡冥
無益之法。五者、不慕妻子家居恩愛。六者、釋
置惡趣非法之患。七者、攝取安樂天上善處。
八者、未曾違失宿命本德。九者、諸天愛敬常
戀侍衛。十者、諸龍神王常擁護之。是為十德。
若有菩薩不捨大乘、慕度眾生,常當追樂出
家之業,是為一法不失所願,隨志所好致何
佛土,如意輒成嚴淨佛國,是則菩薩第一善
利。」 佛告舍利弗:「菩薩復有二事法,不捨所願。
何謂為二?一曰、不樂小乘不學其行,不與從
事,願開度之,不說其法用教化人。二曰、常以
無上正真之道,勸進眾生令成佛法。是為二
法。勤心正真等誨不倦,則便逮受十功德福
處。何謂為十?一者、攝取佛土無小乘學。二者、
純諸菩薩聖眾來會。三者、諸佛世尊常念護
之。四者、十方諸佛所見歎譽,稱其功德面為
說法。五者、發微妙心常修正真。六者、不願天
帝釋梵王,心常精勤志存正道。七者、若生人
間作轉輪王,主四天下以道教導。八者、所生
之處不違道業,常見諸佛無上正真。九者、
諸天人民所見愛敬。十者、受不可計無量功
德。是為十處。所以者何?設能化度一佛國
眾生之類,皆令致得無著果證,不如菩薩彈
指之頃,勸化一人發無上正真,何況十處功
德妙深,隨意所欲在取何國,如願輒成嚴淨
之德。是為二法不違本願。」
佛告舍利弗:「菩薩復有三法不失所願,能具
功德嚴淨佛土。何謂為三?一曰、尊樂閑居心
習靖寂。二曰、常以慇懃謹護禁戒未曾闕
漏。三曰、常惠法施無衣食望。是為三法堅護
禁戒行菩薩禁。因此輒逮十無畏:一者、能護
戒行入於城邑,若至聚落心無所難。二者、若
在眾會說法勇猛。三者、入眾中飯食不恐。四
者、在家講頌心無所懼。五者、若入精舍亦無
所畏。六者、居在聖眾不懷怯弱。七者、言談
說事不以恐懼。八者、往奉師父及諸和上,恭
恪不慢無畏所犯。九者、若有所說常抱慈心,
心不畏惡。十者、若受衣食床臥醫藥亦無所
難。是為十。又加十事乃具嚴淨。何謂為十?一
者、不畏惡業。二者、不貪親族。三者、不求名稱。
四者、不慕家種。五者、不姤種姓。六者、常知止
足。七者、衣食床臥病瘦醫藥而知節限。八者、
雖在家居歎說道法。九者、諸天往造稽首禮
侍。十者、未曾思念非宜之想,心常念佛欣然
專精,無衣食意。是乃具足嚴淨佛土。又復十
事受德名稱。何謂為十?一曰、棄捨眾會不慕
因緣。二曰、常習燕處不思城邑。三曰、心存禪
思無有邪念。四曰、不志多事憒鬧之中。五曰、
心常念佛無他之思。六曰、不捨身安而為危
害。七曰、淨修梵行未曾中礙。八曰、以少事故
得三昧定。九曰、聞所說義要妙章句,識念不
失。十曰、如所聽經解義歸趣,能為人說。是為
十法。」 佛告舍利弗:「復有四法不失所願。何謂
為四?一曰、菩薩所作言行相應。二曰、棄捐自
大。三曰、捨於貪嫉。四曰、見他人安代之悅豫。
是為四。又有四事至誠諦教。何謂為四?一曰、
所生之處口常清淨氣優缽香。二曰、言辭辯
慧無所闕漏。三曰、諸天世人皆保信之。四
曰、不失好聲必獲佛音。是為四。復有四法所
修訓誨。何謂為四?一曰、不生三趣無憎惡者。
二曰、所學不慕九十六種所見迷惑。三曰、怨
家惡友不得其便。四曰、天上世間咸共歸禮。
是為四。復有四法流布訓誨。何謂為四?一曰、
不捨布施之心,穀米踊貴因時惠施。二曰、
不慕世榮所有財業。三曰、往奉自歸禁戒之
士。四曰、若有布施不懷貪嫉。是為四。復有四
法,可悅他人心知止足。何謂為四?一曰、是眾
生等是為我所,吾當安之。二曰、斯等貪財依
怙身力以為無雙,菩薩加哀施以所安,當
計財業非是我侶,常畏五分侵奪無期。三曰、
若多財寶妻子熾盛眷屬豐饒,不以信樂不
戀國土,何況他人望於眾生。四曰、志未曾求
非業錢財行在諸俗。是為四法。菩薩行是,不
失所願嚴淨佛土。」
佛告舍利弗:「復有五法不失所願。何謂為五?
一曰、常樂經法勤求道義。二曰、知無數世所
生往反。三曰、以聞經法如諸佛行成就功勳。
四曰、所從聽經每事問義,造立何行具足疾
成。五曰、若聞經法尋能奉行。是為五法,不失
所願嚴淨佛土。」
佛告舍利弗:「復有六法不失所願。何謂為六?
一曰、好喜布施心無慳嫉,以身施與不惜壽
命,不愛妻子男女眷屬,心無希冀不懷望
想。二曰、菩薩在家若出行學,寧失身命不犯
禁戒,謹慎守護常住梵行,興發眾生以戒勸
助。三曰、知身假借諸法如幻,堅住忍力逆對
不起,設遭毒害刀杖加刑、惡罵咒咀愁惱
之患,未曾起意而有恨心。四曰、奉行精進心
無所著,深念非常如救頭然,行止臥覺未曾
懈廢,設火燒身心不退卻。五曰、專心守靖
寂無他念,入無生寂伏想不起,心如灰滅
形如枯朽。六曰、見正從諦滅除邪偽,曉了
三界如響如幻,法無常名如水月形,愍哀一
切勸誨眾生。是為六法如願輒成,具足功德
嚴淨佛國。」 佛告舍利弗:「復有七法不失所願。
何謂為七?一曰、一切所有而以布施,所可施
者亦無所獲。二曰、奉戒不虧不想所禁。三
曰、勸於眾生不起法忍。四曰、以精進行不得
身心。五曰、成就禪定一心攝念。六曰、具足智
慧不懷希望。七曰、常志念佛捨眾希望。是為
七法,所行具足嚴淨佛土。」
佛告舍利弗:「復有八法不失所願。何謂為八?
一曰、所宣不說無益之言。二曰、以布施事用
為莊嚴。三曰、其心柔和而無麤獷。四曰、恭敬
法師不懷輕慢。五曰、常行謙恪下意順眾。六
曰、性行清白而無沾污。七曰、若不持戒知
報應事。八曰、不自傷行不毀他人。是為八法
嚴淨佛土。」
佛告舍利弗:「復有九法不失所願。何謂為九?
一曰、常護身行令不虧失。二曰、口言謹慎而
無缺漏。三曰、將護其意使無邪想。四曰、棄去
貪欲心無所著。五曰、刈除瞋恚心不起恨。六
曰、滅愚冥業不為闇昧。七曰、常行至誠而無
欺惑。八曰、行慈堅固心不移易。九曰、依善知
友未曾捨遠。是為九法嚴淨佛土。」
佛告舍利弗:「復有十法不失所願。何謂為十?
一曰、聞地獄苦,心懷恐懼奉修哀心。二曰、聞
畜生苦,亦復怖懅興隨道哀。三曰、聞餓鬼
苦,亦復畏難發起大慈。四曰、聞天上安,亦復
不喜常興大哀。五曰、聞於人間,穀米踊貴弊
惡加害,而興慈仁。六曰、心自念言:『加勤精進
悉忍眾苦,乃使佛土嚴淨無量。』七曰、令無三
苦眾惱之患。八曰、使其佛土豐饒平賤。九曰、
人民安和壽命無限。十曰、皆自然生無所名
屬,至成無上正真之道。是為十法所願不失
嚴淨佛土。」
佛告舍利弗:「菩薩執華詣如來時、若詣塔寺,
當作是念:『願使眾生,心意軟淨顏貌和悅,如
華軟妙形色香潔,見莫不歡、愛之欣悅。願成
佛時,令我國中香樹妙華周匝普遍,衣被飲
食雜綵幡蓋,金銀珍寶皆自然生;其土人民
禁戒清淨,心意柔軟和雅其性,逮深法忍神
通無上。』 「又,舍利弗!菩薩所為先人後己,念安
一切如父如母,見人得安欣然代喜;願成佛
時生我國者,皆令安和無嫉妒疑,恬然入定
心無念思。 「又,舍利弗!菩薩護口未曾犯失,不
可之言不加人物,語常如法非義不出;願
成佛時生我國者,言辭柔和無有不可,語聲
八種出口和雅。 「又,舍利弗!菩薩戒淨身口意
善,復勸他人使行己善,令轉相教普及一切;
願成佛時生我國者,令身口意完淨無漏,神
通具足在所至湊。 「又,舍利弗!菩薩所遊興隆
道化,常以正真開度男女,未曾講論小乘之
語;願成佛時生我國者,不聞聲聞、緣覺之行,
轉不退輪、逮最正覺,令純淑行流布無極。 「又,
舍利弗!若有菩薩不嫉彼供不斷他養,見人
得供代之悅預;願成佛時生我國者,無貪嫉
名皆獲法利。 「又,舍利弗!若有菩薩不自稱善、
不說人短,不講眾僧、比丘尼闕,聞見人論有
如己犯;願成佛時生我國者,皆令清淨不聞
罪名。 「又,舍利弗!若有菩薩慕求經道如渴欲
飲,志存正真不好異法;願成佛時生我國
者,皆樂經道慕求正法。 「又,舍利弗!若有菩薩
常作音樂歌頌佛德,供養如來若塔形像,以
是德本勸助學者;願成佛時,百千伎樂不鼓
自鳴,演八法音聞皆欣悅,開發道心悉獲正
真。 「又,舍利弗!若有菩薩見眾生心放逸馳騁,
開視正要使不憒鬧;願成佛時生我國者,使
無亂志,攝念入定以禪為食,眾想寂滅皆至
正覺。」 佛語舍利弗:「假使如來以劫之壽,咨嗟
佛土成就功勳,不可究盡而譬喻之,今粗
為汝略舉之耳!若有聞是菩薩行德,思齊慕
及逮志不疑,亦當成其嚴淨佛土。」
佛告舍利弗:「菩薩復有三法,疾逮正覺,不失
所願如意即得。何謂為三?一曰、所願特尊與
眾不共。二曰、所行安諦而不放逸。三曰、如所
聞法奉行不惓。是為三。」 舍利弗言:「善哉!至
未曾有!如來善訓,道品備悉,所願成就嚴淨
佛土。」
佛告舍利弗:「如是,如是!如爾所云:『如來作佛
積行所致,不以飾辭巧言成道。』放逸行者,自
誤入冥墮四顛倒,沒生死河求出難得;若有
菩薩聞是經者,願樂奉行立不放逸,必當成
就如上所教。」
於是會中,八萬四千菩薩即從坐起叉手自
歸,同發聲言:「我等,世尊!願皆奉行如佛訓教,
具足所願從行得道,除去飾辭放逸之巧,
備悉弘誓戒德之要,願使一切悉行敏誨,
以行自嚴去眾穢操。」 時佛欣笑,口中五色光
出照於十方,還遶身三匝從頂上入。賢者舍
利弗,前白佛言:「何因緣笑?今佛既笑,必當
有意。」
佛告舍利弗:「汝寧見此諸族姓子師子吼不?」
白言:「已見。世尊!」 佛言:「是族姓子於後來世,竟
百千劫皆當成佛,號曰淨願如來.至真.等正
覺.明行成為.善逝.世間解.無上士.道法御.天
人師,為佛.世尊,國土嚴淨猶如西方安養之
國,功勳嚴淨等無有異,其壽命等亦無差
別。」 又問云:「何其壽命等亦無差別?」 佛言:
「各壽十劫。」
爾時師子步雷音菩薩即從坐起,偏袒右肩
長跪白佛言:「文殊師利童真,諸佛所歎咨嗟
功德,今當久如成最正覺。」 佛言:「汝自以是
問文殊師利。」 尋如佛教,前問文殊師利:「仁尊
久如,當成無上正真之道逮最正覺。」 文殊師
利答曰:「當作是問:『仁為志學無上正真道乎?』
所以者何?假使吾身學佛道者,當作斯問。吾
不求道,當何因成最正覺?」 又問:「仁不以眾生
求最正覺乎?」 答曰:「不也!所以者何?眾生不可
得故。假使吾得眾生處所,當為眾生志求佛
道。所以然者?無有吾我人壽命故,由是之故,
身無志求亦無退轉。」 又問:「仁不求佛慕佛法
乎?」 答曰:「不也!所以者何?一切諸法皆悉佛
法,若使眾法無有,眾漏無受、因緣無想,是
志佛道,解了若此逮一切法。又如仁問
逮立佛法;隨仁意答。誰求志者?色志佛道
乎?色志本淨志佛道乎?其色本無志佛道乎?
色自然,色悉空,色恍忽,色本淨,色寂然,
以此色法志求佛道成正覺乎?」 答曰:「不也!色
不志道,本淨自然;以空寂然,諸色法不志求
道、不成正覺,法亦如是。」 文殊師利又問曰:「痛
想行識及與識法,志求佛道乎?」 答曰:「不也。」 文
殊師利曰:「五陰識法不成正覺。於意云何?其
外五陰我人壽命,可言有處乎?」 答曰:「不也。」 文
殊師利曰:「如是,我當分別,以何等法志求佛
道成最正覺?」 又問文殊師利:「其阿夷怙新學
菩薩,聞是教訓,將無恐怖乎?所以者何?仁之
名號一切導首,為眾重任;而今造證,為諸菩
薩頒宣諸法,不志求道不成正覺。」 文殊師利
答曰:「法界不恐,本際不懼,聞佛說法無所畏
難。其恐懼者則懷憂慼,無憂慼者則離塵
埃,彼則解脫。其以解脫則無所著,以無所
著則無復轉,以無復轉則不復脫,其不脫
者彼無從來,以無從來亦不從去,其無從去
則無所願,其無所願則無志求,其無志求則
無退轉。以無退轉,若不退轉便不退轉,空
無不轉無想不願。斯本際者佛法不轉,佛法
無作無有邊際,佛法無著則無所倚,佛法無
行亦無精進,亦無所行無有教令,其諸佛法
假有號耳。又計空法無所從生、無所從來、無
所從去,又計佛法不離塵勞貪怒癡垢,佛法
無染塵勞之行,無有吾我寂無所念,所行無
念無盡不起,平等無邪則諸佛法亦無非法。
所以者何?無處所故、無可行者,是曰佛法。
若有新學菩薩聞是說者,若恐怖者疾成正
覺,若不恐怖不成正覺。」 又問文殊:「為誰說是?」
文殊曰:「其恐怖者乃有妄想,以有妄想,心自
念言:『我身當得成最正覺。』緣是之故,便起道
意志存正覺。於意云何?從來未曾有覺成空
不?」 答曰:「無也。」 文殊又曰:「世
尊不云,一切諸法
等如虛空。」 答曰:「有是。」 文殊又曰
:「道猶虛空等
亦本無,虛空如道,道如虛空,空之與道則無
有二,不可分別。其解斯等,則無所知亦不無
慧。」 文殊師利說是語時,四千比丘漏盡意
解,十二垓眾得法眼淨,九萬六千人從古
以來未發道心,皆發無上正真道意,四萬二
千人逮得無所從生法忍。
文殊師利佛土嚴淨經卷上
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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. 318《文殊師利佛土嚴淨經》

【版本記錄】CBETA 電子佛典 V1.17 (Big5) 普及版,完成日期:2007/12/09

【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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【其它事項】本資料庫可自由免費流通,詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)

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

# Taisho Tripitaka Vol. 11, No. 318 文殊師利佛土嚴淨經

# CBETA Chinese Electronic Tripitaka V1.17 (Big5) Normalized Version, Release Date: 2007/12/09

# 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

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

文殊師利佛土嚴淨經卷上

本經佛學辭彙一覽(共 271 條)

一切法

一切智

一切諸法

一心

一法

七寶

入定

八法

八萬四千

十力

十方

十德

三千大千世界

三法

三垢

三昧

三毒

三界

三藏

大千

大千世界

大比丘

大乘

大勢至

大慈

小乘

不生

不退

中尊

五法

五法

五逆

五陰

分別

天人

天人師

天龍

文殊

文殊師利

方便

比丘

比丘尼

水月

世法

世界

世尊

世間

世間解

出家

功德

四天下

四天王

四事

四事

四法

四等

四顛倒

布施

平等

弘誓

本誓

本願

正士

正受

正法

正覺

生死

目連

因緣

地獄

妄想

如來

如來使

如法

安隱

成佛

有為

有教

有邊

自在

自調

色法

行法

行者

行相

行捨

佛土

佛因

佛法

佛記

佛教

佛道

佛說

妙心

妙明

妙樂

形色

忍土

忍界

忍辱

戒行

我人

我所

沙門

沙界

見愛

言教

身心

供養

受持

居士

彼岸

念佛

所作

放逸

明達

法忍

法典

法施

法流

法界

法音

法師

法眼

法眼淨

法會

法輪

法器

知見

空法

空無

舍利

舍利弗

長者

阿闍世

信士

信樂

威德

帝釋

度生

持戒

柔軟

界如

相好

相應

降伏

降魔

差別

師子

師子吼

恩愛

特尊

畜生

神足

神通

貢高

退轉

鬼神

假有

偏袒

國土

寂然

寂滅

宿世

宿命

常住

常見

得道

教化

梵天

梵天王

梵王

梵行

清信士

清淨

深妙

深法

深法忍

深經

淨佛

眾生

眾生心

莊嚴

貪欲

最正覺

尊者

惡行

惡業

惡趣

智德

智慧

無上士

無生

無作

無念

無明

無為

無為法

無畏

無常

無貪

無等

無著

無著果

無量

無漏

無盡

無諍

善逝

善惡

菩薩

菩薩行

菩薩戒

菩薩道

虛空

開士

勤行

勢至

新學菩薩

當來

禁戒

萬劫

群生

聖眾

解脫

道心

道品

道業

過去

塵勞

壽命

漏盡

精舍

精進

聞法

說法

瞋毒

瞋恚

緣覺

蓮華

諸天

諸佛

諸法

諸相

輪王

餓鬼

導師

龍王

龍神

彌勒

濟度

禪定

聲聞

聲聞緣覺

轉法輪

轉輪王

離垢

願行

顛倒

嚴淨

釋師子

釋梵

歡喜

變化

靈鷲山

觀法

讚佛

伎樂

憍慢

遶佛

鷲山