大聖文殊師利菩薩佛剎功德莊
嚴經卷中
 
    開府儀同三司特進試鴻臚卿肅國
    公食邑三千戶賜紫贈司空諡大鑒
    正號大廣智大興善寺三藏沙門
    不空奉 詔譯
爾時如來,告慈氏菩薩摩訶薩言:「汝今為佛
嚴辦法座,我當昇已,說往昔意樂所修諸行,
善巧出生諸佛剎土功德莊嚴,趣向正行法
門。」 時慈氏菩薩,即作是念:「今者世尊以何義
故,令我嚴座?不使阿難陀、大目揵連等?云何
棄捨彼諸聲聞、緣覺,將非唯為清淨諸菩薩
說?或彼聲聞、緣覺,於此法門而非器故,為菩
薩故令我敷座?」
爾時慈氏菩薩摩訶薩,即作神通現行境界,
由此通故化師子座,高四萬踰繕那,以無量
寶周匝鈿飾,以天妙衣而敷其上,其衣柔軟
而觸之者,獲得安樂,從其座出種種光明,照
此三千大千世界。是時如來,從本座起而昇
此座,三千大千世界六種振動有異於常。
爾時世尊告具壽舍利子:「菩薩成就四法,能
令所願皆得滿足。云何為四?一者、發趣菩提
意樂。二者、於諸有情起悲愍心。三者、發起精
進。四者、近善知識。菩薩由成就此四法故,圓
滿大願。 「復次,舍利子!菩薩成就一法,不退
大願,淨剎成就。云何一法是菩薩應當學?不
動如來為菩薩時,本所修行發弘誓願言:『我
當所在生處,若不出家,則為欺誑十方諸佛
世尊。』如是,舍利子!是諸菩薩應隨順學,若佛
出世若不出世,一切生處皆悉決定,捨家趣
於非家。何以故?而諸菩薩最勝利益者,所謂
出家。舍利子!菩薩摩訶薩樂出家者,則能攝
取十種功德。云何為十?一者、不著諸欲。二者、
樂阿蘭若。三者、行佛所行。四者、不著妻子貪
愛財利。五者、離惡趣行法。六者、習善趣行法。
七者、而能獲得善根成就。八者、積集善根而
不退失。九者、甯偷悀悀妝瓞菗。十者、常為
非人之所擁護。舍利子!樂出家者,則能攝取
如是十種功德。是故,舍利子!菩薩摩訶薩欲
求正覺者、欲解脫有情者,是故常樂出家。如
是,舍利子!是名一法獲得成就,不退大願,得
隨意樂清淨佛剎。 「復次,舍利子!菩薩成就二
法,不退大願,隨其意樂淨佛剎土。云何為二?
所謂菩薩不樂求聲聞,不樂求聲聞乘,不愛
樂聲聞所說法,不樂親近聲聞乘者,不學聲
聞律儀戒,不樂宣說共聲聞乘相應之法,亦
不勸他行聲聞乘;於緣覺乘亦復如是;唯為
勸發有情成就最上阿耨多羅三藐三菩提。
是名為二。舍利子!若有勸他趣入佛乘,而此
菩薩則能攝取十種功德。云何為十?一者、攝
取無聲聞、緣覺佛剎。二者、得純一清淨大菩
薩眾。三者、諸佛世尊之所護念。四者、常為諸
佛稱名讚歎而為說法。五者、於一切事生廣
大心。六者、若生天上當作帝釋或梵天王。七
者、若生人中作轉輪聖王。八者、常見諸佛世
尊而不遠離。九者、為諸天人之所愛樂。十者、
獲得不壞眷屬及無量福聚。何以故?舍利子!
若有能令三千大千世界諸有情類,一切皆
得阿羅漢果或緣覺地,若復有能置一有情
於佛菩提,此之功德甚多於彼。何以故?舍利
子!若聲聞、緣覺出現於世,則不能令佛種不
斷,若佛如來不出於世,亦無聲聞及以緣覺。
舍利子!以佛世尊出現於世,是故能令佛種
不斷,則有聲聞、緣覺施設。舍利子!由此勸他
住菩提心,獲得如是十種功德,不退大願,得
隨意樂清淨佛剎。 「復次,舍利子!菩薩成就三
法,不退大願,攝取佛剎功德莊嚴。云何為三?
一者、尊重住阿蘭若。二者、無所悕望而行法
施。三者、安住淨戒律儀。舍利子!菩薩安住淨
戒律儀,即能獲得十種無畏。云何為十?一者、
入聚落無畏。二者、眾中說法無畏。三者、食飲
無畏。四者、出聚落無畏。五者、入寺無畏。六者、
入僧眾無畏。七者、安坐無畏。八者、詣和尚阿
闍梨無畏。九者、教誡大眾住慈心無畏。十者、
受用衣服飲食臥具醫藥資緣之具無畏。
「舍利子!所謂安住淨戒律儀,獲得如是十種
無畏。
「又,舍利子!菩薩說法心不悕望,復能攝取十
種功德。云何為十?一者、不為多欲。二者、不求
他人識知。三者、不求名稱。四者、於施主家心
不繫著。五者、不占悕貴族門徒。六者、於麤於
細而生知足。七者、諸天來詣不生驕慢。八者、
而不退於觀佛作意。九者、所說言教為他信
受。十者、起念佛心。舍利子!菩薩法施心不悕
望,獲得如是十種功德。
「又,舍利子!菩薩尊敬住阿蘭若,復能成就十
種功德。云何為十?一者、遠離無益談話。二者、
樂於寂靜。三者、心緣定境。四者、不營諸務。五
者、愛敬諸佛。六者、不捨禪定喜樂。七者、修梵
行時無有障礙。八者、少加功用證三摩地。九
者、所受教法名句文身未曾忘失。十者、所聞
法義皆悉了知。舍利子!菩薩尊重住阿蘭若,
獲得如是十種功德。若菩薩成就三法,不退
大願,得隨所樂淨佛剎土。
「復次,舍利子!菩薩成就四法,不退大願,獲隨
所樂淨佛剎土。云何為四?一者、實語如說修
行。二者、常自謙下剪除我慢。三者、遠離慳嫉。
四者、見他榮盛心生歡喜。如是名為成就四
法。 「又,舍利子!菩薩實語有四種功德。云何為
四?一者、口中常出青蓮華香。二者、語業清淨
言辭無礙。三者、人天之中以為準繩。四者、攝
取諸佛圓滿音聲。舍利子!菩薩實語,獲得如
是四種功德。
「又,舍利子!菩薩謙下有四種功德。云何為四?
一者、遠離惡趣,不受駝驢牛馬狗等諸傍生
身。二者、不被輕毀。三者、惡友怨敵不能淩突。
四者、常為人天恭敬禮拜。舍利子!是為菩薩
謙下獲得如是四種功德。
「又,舍利子!菩薩遠離慳嫉有四種功德。云何
為四?一者、不忘捨心。二者、於飢饉時作大施
主。三者、常不閉戶。四者、見律儀者,於施於受
不生嫉妒。舍利子!是為菩薩遠離慳嫉獲得
如是四種功德。
「又,舍利子!菩薩見他榮盛心生歡喜,有四種
功德。云何為四?一者、常起是心,為彼有情被
此甲冑,令彼快樂;彼等既以自福及以己力,
獲得財寶而受安樂,而令於我倍生歡喜。二
者、所有財物,王難、水火、劫賊、惡友無能侵奪。
三者、隨所生處,財寶男女及其眷屬,皆悉具
足,帝王歡喜,何況餘人。四者、財寶廣大受用
無窮。舍利子!是為菩薩見他榮盛,心生歡喜
獲得如是四種功德。
「復次,舍利子!菩薩成就五法,不退大願,得隨
所樂淨佛剎土。云何為五?一者、菩薩為淨佛
剎、成就莊嚴而應求法,從彼聞法應當諮問:
『菩薩云何成就如是功德莊嚴?』既得聞已如
說修行,即應求證真如實相。
「又,舍利子!二者、菩薩欲發願生淨佛國土,應
當清淨持淨律儀,由律儀淨故,隨其所願決
定得生,既得生于淨佛剎已,即應觀察彼土
取其相狀,種種莊嚴聲聞菩薩,大眾受用資
具,既得相已,深生恭敬而為合掌詣佛問法。
「又,舍利子!三者、菩薩取彼廣大佛剎功德莊
嚴,彼佛世尊知其增上意樂,即便為說。由佛
說故,即能成就廣大佛剎功德莊嚴,彼聞法
已如說修行。
「又,舍利子!四者、菩薩於事於智而令清淨,遠
離非法。云何事?云何智?於能緣、所緣,遠離聲
聞、緣覺智故,名之為智;謂所聞法皆當修行,
名之為事。
「又,舍利子!五者、菩薩知佛自性,知剎土自性。
云何佛自性?云何剎土自性?佛及剎土唯有
其名,知其名清淨,如是知故不生執著。如是,
舍利子!是為菩薩成就五法,不退大願,獲隨
意樂清淨佛剎。
「復次,舍利子!菩薩成就六法,速得阿耨多羅
三藐三菩提,超越一切世間取淨佛剎。云何
為六?一者、此菩薩為大施主而行捨施,所有
愛樂戀著珍玩物等,而生愧恥悉能捨施,踊
躍歡喜,作是思惟:『我行大施圓滿大乘,我當
滿足無上菩提。』又作是念:『不應以斯少分而
能獲得無上正覺。』如是思惟已,所有榮盛盡
皆捨施,乃至身命應當捨施,況餘財產妻子
男女而不施耶?何以故?舍利子!薩婆若者,謂
何句義?舍利子!菩薩摩訶薩行菩薩行時,於
自所有一切皆捨,以是義故,獲得菩提,名一
切智。 「又,舍利子!二者、在家菩薩、出家菩薩,若
安住淨戒律儀,設為活命終不毀犯淨戒學
處所持律儀,要期功德迴向一切有情,成阿
耨多羅三藐三菩提生大歡喜。我是持戒者,
於淨戒律儀深生愛樂,晝夜專修梵行安樂,
即佛法現前,與理相應得實相觀,住實相觀
故得甚深忍,證深忍故即得正見,由正見故
則正修行,由住正修行故厭惡三界,由厭三
界故便生怖畏,由怖畏故即求出離,由懷出
離見故作是念言:『我既有如是苦惱,一切有
情亦應如是,我應為彼有情荷茲重擔,令彼
獲得究竟安樂。』作於如是觀察之時即得大
悲,既住大悲發大精進,猶如救於頭衣之燃
不捨精進,即能獲得薩婆若智。
「又,舍利子!三者、菩薩應被忍辱甲冑,離於憍
慢,得大忍力,若遇罵辱及捶打時,忍辱成就
不生嗔恨。作是思惟:『假使有棒如蘇迷盧山,
有人執持而見捶打,盡俱胝劫常見惡罵,而
我不應起嗔恨心。何以故?彼諸有情未隨佛
學,而我欲於佛菩薩學。是故若彼所有打罵,
便能增長爾所大悲。我當為彼有情被弘誓
甲冑,攝取有情令得解脫,離於生死入於涅
槃,是故我今不應嗔恨。』若被如是忍辱甲冑,
即能獲得十種成就。云何為十?一者、族姓成
就。二者、財產成就。三者、眷屬成就。四者、色相
成就。五者、捨施成就。六者、善友成就。七者、得
聞正法成就。八者、如說修行成就。九者、臨命
終時,得見諸佛承事成就。十者、既見佛已,生
淨信心成就。舍利子!是為菩薩十種成就。 「又,
舍利子!四者、菩薩發大精進堅固要期,成就
善法,被於如是精進甲冑,作是思惟:『為一一
有情盡未來際,於生死中次第修行諸精進
行而不疲倦,以善要期。為一切有情,於爾所
劫流轉生死,發是精進不捨有情。』舍利子!若
有菩薩,以十方各如殑伽沙數世界滿中七
寶,於念念中奉上如來,如是相續盡未來際。
若有菩薩,內懷增上意樂住大悲心,以如
是心被精進甲冑,而此功德復多於彼。舍利
子!菩薩具此精進得十種功德。云何為十?一
者、離凡愚行。二者、攝取佛行。三者、於生死中
作過患想。四者、由此攝取大悲。五者、不退往
昔本願。六者、少諸疾病。七者、不違越三世諸
如來故。八者、薄婬怒癡。九者、隨其所聞於名
句文皆悉通達。十者、修行成就。舍利子!發精
進者獲得如是十種功德。
「又,舍利子!五者、菩薩憶念諸佛世尊,由此心
得專注觀於如來,常痡o定靜念成就。作是
思惟:『我應行如來行,若心散動失念,則不能
得殊勝之處所謂佛智,是故應當捨離心所
攝受一切之物,亦捨一切利養恭敬、聚落城
邑、飲食資生及諸親友,為欲利益諸有情故
不捨有情,樂阿蘭若住寂靜處,獨行無侶如
犀一角。』住阿蘭若寂靜處已起大慈心,初遍
一方二三四方乃至十方,普遍有情住於慈
心,住已則得名為住禪那者。舍利子!若有菩
薩以一切樂具,於殑伽沙劫供養一切殑伽
沙諸佛,及苾芻僧并諸眷屬。若有出家菩薩
求於寂靜,往阿蘭若而行七步,如此福德甚
多於彼。何以故?以能速得大菩提故。舍利子!
樂於寂靜住禪那者,則能獲得十種功德。云
何為十?一者、得念。二者、得慧。三者、得正修行。
四者、堅志勇猛。五者、得迅疾辯。六者、得陀羅
尼。七者、於生於死而得善巧。八者、於戒蘊等
處而不動搖。九者、諸天奉事。十者、於他榮盛
而不貪羨。舍利子!樂於寂靜住禪那者。獲得
如是十種功德。
「又,舍利子!六者、菩薩善應了知慧所流出而
作是念:『慧從何生?謂從淨戒律儀處生,而是
慧者能令一切白法增長,是故菩薩應學一
切世間智慧。』工巧咒術醫方,難作難成悉皆
遍學,如是學已,復作是念:『而今此慧,不能證
入離欲寂滅,亦復不能趣向神通及以正覺。
非向沙門、非向婆羅門、非向涅槃,是故我今
應更遍求法藥工巧,以如是慧令我得彼究
竟寂滅。』而彼菩薩求諸法本,不見少法能起
於法,以不見故住於寂滅,住寂滅故則無熱
惱,無熱惱故了知生死,為於有情而作利益,
令諸有情滅除眾苦。舍利子!是為菩薩成就六
法,不退大願,得隨意樂淨佛剎土。
「復次,舍利子!菩薩成就七法,不退大願,得隨
所樂淨佛剎土。云何為七?一者、自己所有一
切皆捨,所捨不可得故。二者、於戒不缺,不思
惟戒故。三者、忍辱柔和,有情不可得故。四者、
發起精進,於身口意不可得。故五者、成就靜慮,
不住靜慮故。六者、智慧圓滿,無分別故。七者、
隨念諸佛,遠離相故。舍利子!菩薩如是成就
七法,不退大願,獲得一切淨佛剎土種種莊
嚴。
「復次,舍利子!菩薩成就八法,不退大願,得隨
所樂淨佛剎土。云何為八?一者、心不嫉妒。二
者、施莊嚴具。三者、其心廣大。四者、尊敬法師。
五者、不行邪命。六者、平等惠施。七者、不自矜
高。八者、不輕懱他。舍利子!是為菩薩成就八
法,不退大願,得隨意樂淨佛剎土。
「復次,舍利子!菩薩成就九法,不退大願,得隨
所樂淨佛剎土。云何為九?一者、具身律儀。二
者、具語律儀。三者、具意律儀。四者、令貪欲衰
謝。五者、令瞋恚衰謝。六者、令愚癡衰謝。七者、
不行欺誑。八者、為堅固善友。九者、不輕慢善
友。舍利子!菩薩如是成就九法,不退大願,得
隨意樂淨佛剎土。
「復次,舍利子!菩薩成就十法,不退大願,得隨
意樂淨佛剎土。云何為十?一者、菩薩執持妙
花,詣如來所或窣堵波興供養時,作是願言:
『如此妙花色香殊勝,見者欣悅。我成佛時,令
我剎中種種妙花遍布其地,及眾寶樹周匝
莊嚴,乃至燒香末香塗香,衣服飲食、寶蓋幢
幡,金銀琉璃、真珠車磲、珊瑚等寶,用奉獻時,
亦應如是迴向佛剎功德莊嚴;菩薩應當住
淨律儀,若住戒者隨心所願皆得成就。』
「復次,舍利子!二者、菩薩觀察自受樂時,作是
願言:『兼他同受如是之樂。』是故菩薩成正覺
時,其佛剎中所是有情,悉皆具足一向安樂。
「復次,舍利子!三者、菩薩不於他發不喜悅言
辭,常出善巧語言。作如是願:『得菩提時,我佛
剎中勿令有情聞不悅聲,常使得聞悅意之
聲。』
「復次,舍利子!四者、菩薩常勸有情修十善道,
所有善根共諸有情,迴向薩婆若智:『得菩提
時,我佛剎中悉令成就十善業道。』
「復次,舍利子!五者、菩薩隨所至方眼所見者,
有情男女童男童女,一切皆勸令修無上正
等菩提,終不讚揚二乘果故。是故菩薩得菩
提時,彼佛剎中所生有情,一切皆悉發於無
上菩提之心,遠離聲聞緣覺之意,獲得如是
清淨剎土,諸菩薩眾充滿其中。
「復次,舍利子!六者、菩薩於他利養終不遮斷,
見他得利常生歡喜。是故菩薩得菩提時,彼
佛剎中所是有情,受用資具痤L斷絕,獲得
如是大法光明。
「復次,舍利子!七者、菩薩若見苾芻、苾芻尼有
犯過者終不發揚,但自安住正法之中。是故
菩薩得菩提時,彼佛剎中一切無有過失之
聲。何以故?以彼大眾皆得清淨無過失法故。
「復次,舍利子!八者、菩薩樂法求法不生熱惱,
凡所聞法正住修行。得菩提時,彼佛剎中,有
情樂法皆無熱惱,如所聞法隨順修行。
「復次,舍利子!九者、菩薩以商佉鼓角絃管種
種音樂,奉獻如來窣堵波時,以此善根迴向
成就佛剎莊嚴。是故菩薩得菩提時,彼佛剎
中百千音樂不鼓自鳴。
「復次,舍利子!十者、菩薩若見失念有情,作是
願言:『令得正念。』是故菩薩得菩提時,彼佛剎
中一切有情得禪悅食。 「舍利子!如是佛剎具
足功德,設使如來辯才,或於一劫或過一劫,
說不能盡。舍利子!然我今者隨諸菩薩之所樂
欲,如是略說,令增上意樂者聞已趣向,當獲
圓滿佛剎功德。
「復次,舍利子!菩薩成就三法,速得無上正等
菩提,所求佛剎皆得成就。云何三法?一者、住
不放逸。二者、如所聞法起正修行。三者、發殊
勝大願。
「舍利子!若菩薩成就此三法者,速證無上正
等菩提,隨其所樂淨佛剎土皆得圓滿。」
爾時具壽舍利子白佛言:「世尊!希有如來善
說此法。世尊!由住不放逸故,獲得一切菩提
分法,住正修行故得大菩提,以大願殊勝故
成就佛剎。」
佛告舍利子:「如是,如是!如汝所說,由不放逸
故得菩提分法,由住正修行故得大菩提,由
發殊勝大願故得淨佛剎圓滿莊嚴。舍利子!
如我往昔依勝願故,成如是剎。舍利子!我由
住不放逸故滿其本願,由正修行故得大菩
提。舍利子!若但言說而不修行,尚不能至聲
聞之地,何況能得無上菩提?是故,舍利子!菩
薩應當要期真實,如說修行,於諸學處應如
是學。」
爾時會中四萬菩薩,從座而起,合掌向佛,異
口同聲白言:「世尊!如佛所說,菩薩學處我當
隨學,住不放逸成就修行,滿其大願嚴淨佛
剎。如是之行我當行之,若諸菩薩隨其所願,
我當滿足。」
爾時世尊熙怡微笑,時舍利子白佛言:「世尊!
以何因緣現此微笑?」 佛告舍利子:「汝見此諸
善男子作師子吼不?」 舍利子言:「唯然已見。」 佛
言:「舍利子!此諸善男子過百千劫,各於異剎
得阿耨多羅三藐三菩提,同號願莊嚴,亦如
當來師子佛等,其國清淨與無量壽如來剎
土不增不減,唯除壽量。」 舍利子言:「彼諸如來
壽量幾何?」 佛言:「彼一一佛皆壽十劫。」
爾時師子勇猛雷音菩薩,即從座起,偏袒右
肩右膝著地,合掌向佛,白言:「世尊!是文殊師
利童真菩薩,諸佛如來常所稱讚。是文殊師
利久如當得無上菩提?所得佛剎當復云何?」
佛告師子勇猛雷音菩薩摩訶薩言:「善男子!
汝當自問文殊師利童真菩薩。」 師子勇猛雷
音菩薩,問文殊師利言:「汝於何時當得阿耨
多羅三藐三菩提?」 答言:「善男子!汝何不問我
云何住於無上菩提?而乃問我成菩提也?何
以故?我於菩提尚猶不住,云何令我證菩提
耶?菩提之法不住不證,而我云何有所證住?」
師子勇猛言:「文殊師利!汝豈不為利一切有
情證菩提耶?」 答言:「不也!善男子!何以故?有情
不可得故。若有情可得,我當為彼有情證於
菩提而住菩提。有情壽命及補特伽羅皆無
所有,是故我今不住菩提亦不退轉。」 師子勇
猛言:「文殊師利!汝豈不住於佛法耶?」 「不也!善
男子!一切諸法住於佛法,凡所有法,無漏無
際無相無形,是故佛住於如;如佛所住,一切
諸法亦復如是。」 師子勇猛復言:「善男子!今汝
所言,我不住於佛法。我今當問如是之義,應
當忍許而為我說。」 答言:「善男子!於意云何?為
色求菩提耶?為色本性、為色如如、為色自性、
為色空性、為色遠離、為色法性,求菩提耶?善
男子!於意云何?若色是菩提,色豈證菩提耶?
色本性、色如如、色自性、色空性、色遠離、色
法性,證菩提耶?」 答言:「不也!文殊師利!色不求
菩提,菩提無色、本性無色、如如無色、自性無
色、空性無色、遠離無色、法性無色,而證菩
提,乃至廣說色法性亦不證菩提。」
文殊師利言:「善男子!於意云何?受.想.行.識求
菩提耶?善男子!受.想.行.識證菩提耶?乃至識
法性證菩提耶?」 答言:「不也!文殊師利
!受.想.行.
識不求菩提、不證菩提,乃至識法性,不求菩
提、不證菩提。」 文殊師利言:「善男子!於意云何?
離於五蘊,有我我所施設耶?」 答言:「不也!」 文殊
師利言:「善男子!云何二法而證菩提?」 師子勇
猛言:「文殊師利!初發心菩薩聞如是語,對文
殊師利皆生驚怖,以文殊師利此語便為定
量。此諸菩薩而作是言:『我不求菩提、不證菩
提。』」 文殊師利言:「善男子!一切諸法無有驚怖,
於實際中亦無驚怖,佛為無驚怖者而演說
法,若驚怖者彼則生厭;若生厭者,彼則離欲;
若離欲者,彼則解脫;若解脫者,則無菩提;若
無菩提,是則不著;彼若無著,是則無去;若無
有去,是則無來;若無有來,則無願求;若無願
求,則無所求;若無所求,則不退轉;若不退轉,
從何而退?從我執退耶?從有情壽命及補特
伽羅若斷若常取相分別而生退耶?彼若退
轉,無退轉者云何而退?從空性、無相、無願、實
際及諸佛法退耶?從何佛法而退轉耶?謂不
離佛法不究竟佛法,無所觀無所出入,無所
行亦無表示,唯有其名,空、無生無滅、無去無
來,遠離清淨雜染,無塵離塵、不平不等,遠離
作意,無盡無執著,無等無非等,是為佛法。善
男子!所有佛法此法無法。何以故?其處不可
得故。若如是佛法生者,善男子!新發意菩薩
聞此說已心生驚怖,速證菩提;若不驚怖,不
證菩提。」 師子勇猛言:「文殊師利!云何如是密
意而說?」 答言:「善男子!若驚怖、若分別,彼等咸
皆證於菩提。如是發心、若不發心,為於正覺
所求之者,皆證菩提。復次,不發心者彼不得
菩提,亦不思惟,彼菩提心實無所得,亦不分
別,若不分別不證正覺。以何因緣不證正覺?
彼不得菩提,亦不證菩提。何以故?善男子!虛
空界豈證菩提耶?」 答言:「不也。」 文
殊師利言:「善
男子!如來豈不說一切法同虛空耶?」 答言:「如
是,如是!文殊師利!言如虛空,菩提亦爾;如菩
提,虛空亦然。虛空菩提無二無別。若菩薩知
此平等,則無所知,亦無不知。」 說此法時,一萬
四千苾芻盡諸有漏心得解脫;十二那庾多
苾芻遠塵離垢,於諸法中得法眼淨;九萬六
千有情,昔未曾發無上菩提之心,今皆已發;
五萬菩薩得無生法忍。
爾時師子勇猛雷音菩薩白文殊師利言:「汝
發無上菩提心來,為幾時耶?」 文殊師利言:「止!
善男子!莫於無生法中而起分別。善男子!若
有作如是言:『我發菩提心,我為菩提行。』彼等
是大邪見者。善男子!我不見彼心為菩提發
故,我以心不可見故,是故不為菩提發心。」 師
子勇猛言:「文殊師利!是何句義?」 文殊師利言:
「善男子!若無所見是名平等,如向所說。」 師子
勇猛言:「文殊師利!云何名為平等?」 「善男子!平
等者無種種相,由此平等說一切法一味,一
味者說一性,說一性者寂靜性,則無雜染亦
無清淨。如是說法,不斷不常、不生不滅,無我
無攝受、不取不捨;如是說法,說已無所思亦
無所分別。善男子!於此平等法中起修行智,
名為平等。復次,善男子!菩薩入於如是法性,
不見異不見一,名為平等。其平等者離不平
等,於不平等中及以平等,本來清淨。」
爾時師子勇猛雷音菩薩白佛言:「世尊!今文
殊師利不肯自說我於無上菩提發心遠近,
大眾皆欲樂聞。」 佛言:「善男子!文殊師利是甚
深忍者,乃至甚深忍亦不可得,菩提不可得,
心亦不可得,以心不可得故,是故不說發心
遠近。善男子!汝應善聽,我今當說。文殊師利
童真菩薩,久已發於無上菩提之心。善男
子!過去久遠過七十萬阿僧企耶百千殑伽
沙劫,彼時有佛,號雷音如來.應.正等覺.明行
足.善逝.世間解.無上士.調御丈夫.天人師.佛.世
尊,出現于世,在於東方去此過七十二那庾
多佛剎,有世界名無生,彼雷音如來於中說
法,諸聲聞眾有八十四俱胝那庾多,諸菩薩
眾二倍過前。 「善男子!彼時有王名曰虛空,七
寶具足,王四天下,正法理化為法輪王。善男
子!彼虛空王,於雷音如來會中,八萬四千歲
以種種樂具衣服飲食宮殿臺觀,僮僕給侍
一一殊妙,恭敬供養承事雷音如來及諸菩
薩聲聞大眾,其王親族、中宮綵女、王子大臣,
唯務供養餘無所作,雖經多歲初無疲倦,過
八萬四千歲後,其王是時獨居無侶,作是思
惟:『我已積集無量善根,我今迴向如是善根
欲求何願?為求帝釋?為梵王耶?為轉輪聖王
耶?為求聲聞、緣覺耶?』善男子!彼虛空王作是
念已,空中諸天告言:『大王!止!止!勿起如是下
劣之心。何以故?王之所集福聚甚多,大王應
發無上菩提之心。』善男子!時虛空王聞是語
已,歡喜念言:『我今於此決定不退。何以故?天
知我心而來告我。』 「善男子!
爾時虛空王即與八十俱胝那庾多百千有
情,往詣雷音如來所,頂禮雙足右遶七匝退
坐一面。又,善男子!彼虛空王向雷音如來合
掌說伽他曰:
「『我問最勝法,  唯願人尊說。
  云何得最勝,  丈夫人中尊?
  對於世尊前,  我以廣供養,
  以心無所依,  未曾發迴向。
  獨處生是念,  一緣繫此心:
 「已作廣大福,  云何而迴向?
  為求於釋梵,  及以轉輪王?
  為求於聲聞,  并及於緣覺?」
  心中作是念,  諸天告我言:
 「若發下劣心,  其福當損壞,
  大王發勝願,  作諸有情利,
  為度世間故,  應發菩提心。」』
  我問於遍覺,  諸法自在者:
 『云何發是心,  成於等正覺?
  以何獲此處,  為我而顯示,
  應發菩提念,  等同於牟尼?』
  從空聞是語,  故白於如來。
 『大王汝當知,  我今次第說,
  諸法屬因緣,  樂欲為根本,
  如彼所希願,  獲果亦如是。
  我昔於過去,  亦曾發此心,
  利益諸有情,  發如是勝願,
  由彼勝願故,  而獲殊勝果,
  我證大菩提,  滿足勝希願。
  大王應勇猛,  當發如是心,
  而行此妙行,  汝必成正覺。』
  從佛聞是語,  其王大歡喜,
  而作師子吼,  世間皆振動:
 『乃至本初際,  及盡生死邊,
  利益諸有情,  我行無邊行。
  對於大眾前,  我發菩提心,
  誓度諸群生,  皆離於眾苦。
  願從今已後,  若我有染污,
  瞋恚嫉妒心,  并我慢貪愛,
  是欺誑十方,  及現在諸佛。
  從此而已後,  乃至證菩提,
  誓行於梵行,  我捨貪欲罪,
  隨佛而修學,  淨戒柔和忍,
  不以匆遽心,  速求成正覺。
  我盡未來際,  於一一有情,
  淨於佛剎土,  無量不思議,
  稱揚彼名號,  普聞十方國,
  我今自授記,  成佛不應疑。
  對於導師前,  我淨於意業,
  及淨於身業,  乃至於語業,
  悉皆令清淨,  不應起不善,
  以我真實行,  得佛利世間。
  由斯誠實言,  地當六種動,
  我若不實語,  四大互遷易。
  以言誠實故,  當有諸音樂,
  空中而自奏。  以我實無矯,
  亦無諸結使,  以斯誠實故,
  願雨天妙花。』  由說不妄語,
  真實警覺故,  於十方無量,
  俱胝剎振動。  剎那於虛空,
  俱胝音樂奏,  雨妙曼陀花,
  高七迷盧山。  二十俱胝人,
  隨彼王而學,  皆出微妙音:
 『我等當成佛。』  如二十俱胝,
  一切人亦爾,  學王求正覺。
「善男子!彼時虛空王者莫作異觀,今文殊師
利童真菩薩是也!童真菩薩當彼之時為虛
空王,過七十萬阿僧企耶百千殑伽沙劫,最
初發於菩提之心,又過六十殑伽沙劫,得無
生法忍,從此已後滿足十地具足十力,亦滿
一切如來之地,亦滿足一切佛法,亦不曾於
一念起如是心:『我證無上正等菩提。』 「復次,善
男子!彼時二十俱胝人同與彼王,於雷音如
來所發菩提心者,皆已證於無上菩提、轉不
退法輪,為阿僧祇有情而作佛事,作佛事已,
以佛涅槃而般涅槃。彼等皆是文殊師利之
所勸發,於施戒忍進定及慧悉皆次第承事,
彼等諸佛所有教法皆悉護持。餘有一佛在
此下方,過四十殑伽沙佛土,世界名地,佛號
地天,壽命無量,今現住世,有無量聲聞之所
圍繞。」 說此文殊師利往昔事,時眾中七千有
情,皆發無上正等大菩提心。
大聖文殊師利菩薩佛剎功德莊嚴經卷中
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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. 319《大聖文殊師利菩薩佛剎功德莊嚴經》CBETA 電子佛典 V1.17 普及版

# Taisho Tripitaka Vol. 11, No. 319 大聖文殊師利菩薩佛剎功德莊嚴經, CBETA Chinese Electronic Tripitaka V1.17, Normalized Version

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

大聖文殊師利菩薩佛剎功德莊嚴經卷中

本經佛學辭彙一覽(共 317 條)

一切世間

一切如來

一切有情

一切法

一切諸法

一念

一法

二乘

人天

人執

八法

八萬四千

十力

十方

十地

十善

十善業道

三千大千世界

三世

三法

三界

三菩提

三摩

三摩地

三藏

三藐三菩提

下方

凡愚

大千

大千世界

大心

大施主

大乘

大悲

大菩提

大慈

不生

不生不滅

不退

中尊

五法

五法

五蘊

分別

天人

天人師

心所

心緣

文殊

文殊師利

世界

世尊

世間

世間解

出世

出家

出離

功德

四大

四天下

四法

平等

平等法

弘誓

本願

正行

正見

正念

正法

正等覺

正覺

生死

合掌

因緣

在家菩薩

妄語

如如

如來

如是相

如實

成佛

有作

有法

有情

有教

有無

有漏

牟尼

自在

自性

色法

色相

行法

行捨

佛土

佛事

佛法

佛乘

佛智

佛號

佛種

作意

利養

忍辱

戒律

戒學

我所

我執

我慢

沙劫

沙門

言教

身業

邪見

邪命

供養

具壽

受想行識

和尚

念佛

念念

所作

所緣

放逸

法名

法住

法忍

法性

法性

法門

法施

法師

法座

法眼

法眼淨

法輪

法藥

空王

空性

空無

舍利

舍利子

初發心

阿僧祇

阿耨多羅三藐三菩提

阿羅漢

阿難陀

阿蘭若

青蓮

青蓮華

非人

非器

信心

剎那

帝釋

律儀

律儀戒

思惟

持戒

持律

施主

染污

柔軟

流轉

相分

相應

修行

師子

師子吼

師子座

涅槃

琉璃

真如

真如實相

神通

般涅槃

退轉

迴向

偏袒

國土

執持

執著

婆羅門

寂滅

寂靜

常見

授記

捨心

教法

梵天

梵天王

梵王

梵行

清淨

淨佛

淨戒

淨剎

現行

現前

莊嚴

貪欲

貪愛

頂禮

傍生

勝果

喜樂

惡趣

智慧

無上士

無上正等菩提

無上正覺

無上菩提

無生

無生法

無生法忍

無我

無所得

無畏

無相

無等

無著

無量

無量壽

無量壽如來

無漏

無盡

無礙

發心

發菩提心

發願

等覺

結使

善巧

善男子

善法

善知識

善根

善逝

善業

菩提

菩提分

菩提心

菩薩

菩薩行

虛空

塗香

意業

意樂

慈氏

敬禮

新發意

新發意菩薩

當來

群生

解脫

過去

僧祇

壽命

實相

實相觀

實語

實際

盡未來際

福德

稱名

精進

聞法

語業

誓願

說法

增上

增長

摩訶

摩訶薩

熱惱

瞋恚

緣覺

緣覺乘

蓮華

諸天

諸有

諸佛

諸法

調御丈夫

輪王

學處

導師

燒香

隨順

靜慮

禪那

禪定

禪悅

禪悅食

聲聞

聲聞乘

聲聞緣覺

薩婆若

轉輪王

轉輪聖王

離垢

離相

羅漢

證大菩提

難陀

嚴淨

覺者

釋梵

攝受

蘭若

護念

辯才

歡喜

顯示

苾芻

苾芻尼

闍梨