發覺淨心經卷上
 
    隋北印度健陀羅國三藏
    闍那崛多隋言志德 譯
爾時婆伽婆,復於一時遊波羅奈城諸仙住
處鹿野苑中,與大比丘眾足滿千人,復有五
百諸菩薩眾,於其眾中,多有諸根未成熟者,
有減少善根者,有諸業障者。爾時彼處諸菩
薩中,復有諸菩薩,樂多世事,樂於談話,樂
於睡眠,樂於雜業,樂於戲論,樂於染著種種
文詞散亂之業,不合禪行,於諸善事嬾惰懈
怠,破精進行,忘失正念,無所能知,常行亂
行。
爾時眾中有一菩薩摩訶薩名曰彌勒,在彼
會坐,知彼眾中諸菩薩等有如是行已,即作
是念:「此諸菩薩減損道分。然我今者,應當
發覺此菩薩等,令彼憶念發起道意。」 爾時彌
勒菩薩摩訶薩作是念已,於日晡時,從禪定
起,往詣諸菩薩所。到已,與彼諸菩薩共相
慰喻,為作歡喜,令彼樂欲求聞法故。因而告
彼諸菩薩言:「長老!汝等頗於菩提分中不損
減乎?」 彌勒菩薩作是語已,彼諸菩薩語彌勒
菩薩言:「長老彌勒!我等道分唯有損減,無有
增長。何以故然?我等輩取住疑心:『我等為
當得作佛耶?不得佛耶?我等為當墮落法耶?
不墮落耶?於諸善根為欲生耶?為不生耶?』
作於惡心,我等住取是相。」 作是語已,彌勒
菩薩告彼菩薩眾言:「汝長老輩,今可共往詣
佛世尊、如來、應供、等正覺所。然彼世尊一
切智見,無礙解脫知見具足,巧知一切眾生
心行。彼佛世尊量汝等行,當為說法。」 時彼眾
中六十菩薩,共彌勒菩薩往詣佛所。到已,五
體頭面禮佛足已,於地未起,悲啼雨淚。其彌
勒菩薩,頂禮佛足卻坐一面。
爾時世尊告諸菩薩言:「諸善男子!汝等應起,
莫啼莫歎,勿生熱惱。汝等過去作此業障,汝
等於時歡喜踊躍,罵詈毀辱破壞他人,不信
業報,不能分別業障,纏繞不合善故。」 爾時彼六
十菩薩,偏袒右肩,右膝著地,向佛合掌,而
作是言:「善哉,世尊!我等業障願分別說,令
我等輩自清淨心勿復更造。」 時彼菩薩作是
語已,佛告彼菩薩言:「諸善男子!汝等過去,
於拘留孫如來教中出家學道,既出家已,住
於禁戒於戒放逸,住於多聞於多聞放逸,於
頭陀功德皆悉損減。於時有二法師比丘,汝
於彼所誹謗婬欲;為多利養、名聞因緣,於
彼親友施主之家嫉妒慳貪;於二法師所親
友檀越,汝復破壞離散,兩舌毀辱令生疑
惑,不生信心,信不具足,說非善事。時二法
師所有眾生,心生敬信隨順之者,令彼等輩
斷諸善根作諸障礙。汝等以此業障緣故,遂
於六十二百千歲,墮於阿鼻大地獄中;復於
四萬歲,墮於活地獄中;復於二萬歲中,墮黑
繩地獄;復於八百千歲,墮熱地獄;復於彼處
捨命已後還得人身,於五百世中生盲無目。
以業障故,所生之處一切闇鈍,忘失本心,善
根閉塞,少於威力,眾皆棄捨,痝Q欺陵。為
人憎惡,毀呰誹謗。常生邊地貧賤之處下種
姓家,少利養、少名聞,不為他人恭敬供養,
亦不尊重,人所不喜,眾所厭惡。汝等從此捨
身命已,於後五百歲中正法滅時,還生於
惡國惡人之處下種姓家,貧窮下賤,被他誹
謗,忘失本心,不欲善根,常有障礙,雖暫遇
明,還被翳闇。汝等於彼五百歲後,一切業障
爾乃滅盡,於後得生阿彌陀國極樂世界,時
彼如來方授汝等阿耨多羅三藐三菩提記。」
爾時彼等六十菩薩乘富伽羅等,既聞此已,
捫淚恐怖毛豎,合掌向佛而作是言: 「世尊!
我等從今若於菩薩乘富伽羅所,若生瞋恚
過失,而復更造自餘業障,我等今日於世尊
前皆悉懺悔。 「世尊!我等今者於如來前發實
誓願:
「世尊!我等從今日已,若於菩薩乘富伽羅輩,
於犯罪之中發覺言說,我等則為欺誑如來。
「世尊!我等從今日已,若於行菩薩乘富伽羅
所,戲弄惡賤而輕慢者,我等則為欺誑如來。
「世尊!我等從今日已,若於行菩薩乘富伽羅
所而起我慢,說彼惡事若實若虛,我等則為
欺誑如來。
「世尊!我等從今日已,見菩薩乘富伽羅者,
若在家若出家,受五欲果報富樂遊戲娛樂。
見是事已,生不信心,取彼過失,不生敬心,不
作師想者,我等則為欺誑如來。
「世尊!我等從今日已,於親友家乞丐家因緣,
行菩薩乘富伽羅所,若逼切身心者,我等則
為欺誑如來。
「世尊!我等從今日已,行菩薩乘富伽羅所,
出不喜聲及罵詈聲,我等則為欺誑如來。
「世尊!我等從今日已,於晝三時及夜三時,
一切菩薩乘富伽羅所不禮拜者,我等則為
欺誑如來。
「世尊!我等從今日已,為護此受故,若身若命
而不捨者,我等則為欺誑如來。
「世尊!我等從今日已,若聲聞乘、若辟支佛乘
富伽羅所,若起勝念自大非彼,我等則為欺
誑如來。
「世尊!我等從今日已,於遊行時,若不作卑下
心,如旃陀羅及如狗犬,若不作如是行者,我
等則為欺誑如來。
「世尊!我等從今日已,若自稱譽,毀謗於他,我
等則為欺誑如來。
「世尊!我等從今日已,怖瞋鬥故,若不離彼去
百由旬猶如風吹者,我等則為欺誑如來。
「世尊!我等從今日已,於持戒者我應敬念,若
多聞者、若頭陀功德及省事者并餘功德,若
不讚說,我等則為欺誑如來。
「世尊!我等從今日已,若不覆藏己之功德,開
示己惡,我等則為欺誑如來。」
爾時世尊讚彼六十行菩薩乘富伽羅言:「善
哉,善哉!諸善男子!汝等善說此諸誓願,能
自發覺,善作是願。汝等如是住者,當盡一切
業障,當得善根淨。」
爾時世尊復告彌勒菩薩摩訶薩言:「彌勒!若
有菩薩欲淨業障,當作是願。」
爾時彌勒菩薩摩訶薩復白佛言:「世尊!頗
有善男子等護持此願,當得滿足不退轉不?」
佛告彌勒:「有諸菩薩受行是願,彼善男子、善
女人,寧捨身命不缺此行,亦不退捨。」 爾時
彌勒菩薩復白佛言:「世尊!行菩薩乘富伽羅
等,具足幾法,於後五百歲法欲壞時,無損
無害而得免脫?」 爾時佛告彌勒菩薩言:「其具
足有四種法,於後五百歲法欲壞時,不損不
害而得免脫。何等為四?不求他過;於菩薩
乘富伽羅所有犯罪處而不發覺;於善友
家及施主家不生吝惜;捨離惡言。彌勒!是為
行菩薩乘富伽羅等具足四法,於後未來五
百歲時,不損不害當得免脫。」 爾時世尊欲重
宣此義,而說偈言:
「莫於他邊見過失,  勿說他人是與非,
 不著他家淨活命,  諸所惡言當棄捨。
「復有四法,行菩薩乘富伽羅等,後五百歲法
欲壞時、比丘壞時,無損無害而得免脫。何
等為四?所謂不相應眾生應當棄捨;遠離大
眾;常修蘭若;降伏己身與此相應。彌勒!行菩
薩乘富伽羅等具四法者,於彼後時五百歲
中法欲滅時,能於自身不損不害,安隱解脫。」
爾時世尊而說偈言:
「棄捨眾鬧極遠離,  無法比丘勿親近,
 當修蘭若佛所讚,  不著利故得涅槃。
「是故,彌勒!菩薩於後五百歲時,欲自不損不
害而得解脫,一切業障欲得免者,勿親穢鬧,
應住蘭若空閑園林,離不相應諸眾生等,常
自省察莫求他過,愛樂默然,當與般若波羅
蜜相應,於諸眾生起慈愍心,而為說法勿求
恩報。」
爾時世尊復告彌勒菩薩言: 「善男子!法施有
二十功德,不求果報、不著利養及與名聞
而為說法。何等二十?得正憶念;得勝妙趣;
得好正意;得強志力;得多智慧;覺悟出世般
若波羅蜜;當得少欲;當滅瞋恚;當滅愚癡;
一切諸魔不得其便;諸佛護念;非人守護;
諸天與力;一切冤家不得其便;凡所親友
無人能壞;凡所出言人必信受;得無所畏;
凡有行處痡`歡喜;智者讚歎;所行法施
為他念。彌勒!是為法施不求果報得二十功
德,棄捨利養及與名聞,衣服、飲食無所希望,
饒益為首常行法施。
「復次,彌勒!菩薩復有二十種功德,不求果報,
菩薩為他行法施時,不著利養名聞,饒益為
首數行法施。何者二十?彼未生辯才則能令
生;生已不失;得陀羅尼;當得密動;不用多
力廣益群生;少用功力多所利益;於眾生邊
恭敬尊重;常應供養;當得身密;當得口密;
當得意密;超越惡道及諸恐怖;於命終時心
得歡欣;如法正說能伏他論;具大威德勝
人敬仰,況餘凡庶;諸根成就,無能及者;深
心具足,得舍摩他、毘婆舍那;能行難行精進
不減;守護正法速能超度不退轉地;一切行
中得隨順住。彌勒!是名復有二十種功德,
菩薩法施不求果報,不著利養及與名聞、衣
服、飲食,饒益為先,數行法施。 「彌勒!汝觀未
來後五百歲中,有幾所無智菩薩乘富伽羅
等,行法施時,望報歡喜,非不望報?彼作是心
為他說法,增多親友及乞丐所故行於法施。
又作是念:『云何當令出家在家生淨信心,供
養於我衣服、飲食、臥具、湯藥所須,以是緣故
為他說法。』 「彌勒!譬如死蛇、死狗及死人等,
其實臭穢可惡膿爛不淨,眾人厭惡捨離遠
去。 「如是,如是!彌勒!於後末世諸法師等,
唯求果報為他說法,若無財利,厭惡生苦,
疲倦捨去:『我等無利,如此法施無有利潤。』既
不與我衣服、飲食、臥具床鋪,作如是念:『我
何因緣於中疲苦?』彼人為重供養承事己身,
畜於侍者及弟子等,而不為法,都無利益他
人之事,而口詐現如是慰喻教導眾人:『我
有慈悲如法攝眾,不為財利、為利益故,至
彼城邑聚落王家,為成熟眾生故。』彼雖作
是語,心常唯為衣服、飲食、臥具、湯藥等事。 「彌
勒!我不說彼求財物者法施清淨。何以故?
夫求報者法不平等。 「彌勒!我不說彼希望
報者成熟眾生。何以故?若自未成熟能成熟
他,無有是處。 「彌勒!我不說重承事愛供養
身,攝取種種物者為利益他事。何以故?為
承事者唯為身樂故,不能攝眾建立修行故。
「彌勒!我不說詐稱善者為住蘭若。 「彌勒!我
不說薄福人者為少欲行。 「彌勒!我不說追
求好飲食者為行乞食。 「彌勒!我不說少利
養者為知足行;我不說求好衣服者為持糞
掃衣;我不說道俗不識而獨住者為不雜行;
我不說好諂曲者值佛興世;我不說求他短
者能與法合;我不說多瞋怒者為戒聚清淨;
我不說我慢貢高者為多聞;我不說好朋黨
者為持律師;我不說威儀濁者為善敬說法;
我不說多綺語調弄者為善說法師;我不說
染著家者為清淨梵行導師;我不說求福田
施者為不希報;我不說求報恩者以為善攝
事;我不說求利養名聞者為內心清淨;我
不說無信多分別者以為出家;我不說信他
教者為好持戒;我不說不尊重者以為聽法;
我不說著世典咒咀者以為愛法;我不說不
信空者而得解脫;我不說染著者以為修行
淨;我不說染著行者為滿菩提分;我不說
住所得者以為證智;我不說羸弱者為忍辱
滿足;我不說無人觸者為忍力鎧;我不說
本性少煩惱者為戒清淨;我不說多語者為
依教行;我不說樂言語者以為一心;我不說
樂作世業者為法不減少;我不說內心淨者
當墮惡趣;我不說依智行者以為雜行;我不
說方便相應行者以為諂曲;我不說不求名
利者以為妄語;我不說無戲論者以為謗法;
我不說喜護正法者為愛身命;我不說恐怖
行者為發精進。 「彌勒!如是等種種諸過,諂
曲顛倒貪恣等,於未來世五百年後,菩薩
乘輩住此惡行,當須護之。」 爾時彌勒菩薩摩
訶薩白佛言:「世尊!唯此六十菩薩,於未來
世五百歲後有諸業障,為當更有其餘菩薩
耶?」 佛言: 「彌勒!於五百歲後更有其餘菩薩,當
為業障所纏,其中亦有能盡業障或增長者。
「復次,彌勒!於彼時此五百菩薩眾中,當有二
十菩薩,於未來世能少有業障微細業障。後
五百歲,當生村落城邑險難國土大豪姓家,
聰明多智巧解方便,心意調柔多有潤澤,
利益弘廣端正可喜,巧妙辯才覆藏己德,
住在頭陀功德之行。已於無數億劫阿僧祇,
集聚阿耨多羅三藐三菩提。護持正法棄捨
身命,在蘭若處遠離聚落,不求名利常樂精
勤,入眾生行善能言論,通達世典少聞多解,
於毘婆舍那悉能巧知,具得辯才善能分別,
隨問能答與義相應,得無礙辯才。或復有
得無盡陀羅尼者,為四部眾演說法時,佛威
神力故、佛住持故,於如來所說修多羅、祇夜、
受記、伽陀、憂陀那、尼陀那、阿波陀那、伊帝
越多伽、闍多迦、毘佛略、阿浮陀達摩、優波提
舍,能自辯說。 「彌勒!彼時二十巧方便菩薩,
從阿闍梨和上等邊,受此法本無量百千修
多羅句,皆悉誦持解說。以誦持此法本故,
彼善男子於諸辯才心無疑悔,攝受而住。
「復次,彌勒!於彼時中復有無方便菩薩,若在
家俗人、若出家人,於彼持正法者、教法行
者、真實行者彼諸法師邊所說法教,悉不
受持,欺誑調弄:『汝等自造此法,所說法句
非如來說;汝等隨自意集作此文飾,迭相
繫縛,我等於此法中不生敬重,不生信樂難
遭之想。』 「彌勒!於彼時中多有眾生,誹謗此
法、破壞此法、不受此法,猶如伎兒調戲之法,
與彼同行:『是諸比丘不依修多羅,不依毘尼
演說法句。汝等莫生敬信希有之心,此非正
法也。』 「彌勒!彼等癡人,不知所有一切善言
皆是如來所說,彼諸人等為魔所持,當生
誹謗彼諸法師所說之法,當作謗法業因緣。
以作謗法業因緣故,當墮惡道。是故,彌勒!
若欲護正法菩薩,當作方便,覆藏己德,於
種種有行眾生應須護持,勿令彼等生障礙
想。」
爾時彌勒菩薩摩訶薩白佛言: 「希有,世尊!婆
伽婆!於彼時中菩薩乘人,無有智慧不求辯
才,而於人法不能生信,乃於誰邊求生善根?
當求陀羅尼以自護。若不如是,於彼持法諸
法師邊,起於誹謗生於穢污。 「世尊!譬如有
人渴欲飲水,若至泉池若陂若井,未飲其
水,先擲糞穢置中,擲糞置已還欲飲水,聞
水臭穢憎惡不飲,不說自污因緣,反說彼過:
『奇哉!此水甚大臭穢。』自過不曉,而與彼水作
其過咎。 「如是,如是!世尊!彼癡人輩長夜求
法欲察法行,先於人法求其過已,還從聞法
憎惡法師及所說法,如彼癡人嫌惡泉池陂
井泊等,持法比丘應如是知。若復有人能
說是法,當知皆是佛威神力。 「如是,世尊!於
五百歲後有無智菩薩,而污彼法及持法比
丘已,還於其邊欲飲法味,彼不自覺己之過
惡,當復調弄彼等法師,於眾人前說其過
咎,起染污已,覓其過失,生厭想已,便欲捨
離。」
爾時世尊讚歎彌勒菩薩言: 「善哉,善哉!彌勒!
汝善說此言。若能不求他過失短者,當知
己不離一切過惡。彌勒!有四因緣,一切辯才
諸佛所說,應如是知。彌勒,復有四因緣,當知
四辯即一切諸佛如來所說毀呰,一切諸佛
而不許可。彌勒!何者四辯因緣?當知諸佛
所說。彌勒!其辯者,義具足非不義具足,法
具足非不法具足,當盡煩惱不增煩惱,說涅
槃功德示生死過惡。彌勒!是為四辯,當知
諸佛所說。 「彌勒!若有比丘、比丘尼、優婆塞、
優婆夷,與此四辯和合相應能辯說者,若善
男子、若善女人於彼人邊,當如佛想、作教師
想而聽法義。何以故?彌勒!彼所有說者,當知
皆是如來所說,應如是見。 「彌勒!若有謗此四
辯,言:『非佛說。』不生尊重恭敬之心,憎嫉人故,
彼即誹謗一切諸佛所說辯才。誹謗法已,作
滅法過業;作滅法行已,墮於惡趣。是故,彌勒!
若有信心善男子等,欲得遠離滅法業障因
緣者,不可以憎嫉人故而憎嫉於法,不可以
不愛人故於彼法邊不生愛心。 「彌勒!何者辯
說為諸佛毀呰而不許可。彌勒!或有辯說,
無有利益,不依實法,增長煩惱,不盡煩惱,增
長生死,不讚涅槃功德利益。彌勒!如此辯
者,一切諸佛之所呵責,一切諸佛而不許
可。」
爾時彌勒菩薩白佛言:「世尊!若有辯說增長
生死,非佛辯才。云何世尊說諸煩惱為諸菩
薩而作利益?亦復讚說生死流轉滿足菩提
分法耶?世尊!如是辯者豈非如來說乎?」
佛告彌勒言:「於汝意云何?此煩惱為滿菩提
分故,為作利益諸菩薩故說者,復當說讚歎
受生死流轉。然此事為當合義?為當不合
義?為當合法?為當不合法?」 答言:「世尊!若有正
言者言合義合法,若有此語者是名正言。」 佛
言:「彌勒!以是義故,汝當知一切佛所說皆是
佛辯,應如是見。若有所說言諸煩惱,滿足菩
提分故,為菩薩說當作利益,讚歎取生死流
轉者,為利益菩薩故。所以者何?彌勒!被煩
惱菩薩應如是見,此菩薩不犯此煩惱罪,以
於義自在,以於法亦得自在故。此是諸菩薩
善巧方便於彼處,非是聲聞、辟支佛地。彌勒!
若有煩惱無有利益,不滿菩提分因緣,不為
善根門因。於中彼菩薩不應惜身命,亦不得
隨彼煩惱。所以者何?彌勒!得智力菩薩別有
攀緣者,見有煩惱別著有為者。」 彌勒菩薩復
白佛言:「世尊!如我解佛所說義,若有菩薩,不
欲造業障、欲盡業障,不缺不損欲解脫者,彼
於未來世三摩耶時,應當信菩薩行,當須思
惟,莫求他過,常求功德之事,求真正處。」 佛告
言:「如是,如是!彌勒!其菩薩於後世時,應當思
惟於菩薩行,應知方便。所以者何?方便智
行菩薩,善巧方便難可得知。彌勒!譬如須
陀洹人,於凡夫行中現其須陀洹地,別於凡
夫別患,彼欲過瞋癡諸凡夫等,當墮惡道,還
彼諸過惡,諸聖聲聞不墮惡道,如彼證知故。
彌勒!如是,如是!智行菩薩污染習迷未盡
故,彼別有地,初行菩薩別有地。所以者何?
其心不住於諸使,而諸凡夫染著諸使,愚癡
因緣不能巧知解脫之處。 「彌勒!智行菩薩雖
有重罪,以智力故當盡如灰,亦不因彼墮於
惡道。彌勒!譬如熾火將大木薪擲置其中,如
是數數擲中,其火轉增熾盛不滅。如是如
是,彌勒!智行菩薩智火熾盛時,將有為煩惱
擲智火中,如是智火熾盛而不能滅,以智
力故。 「彌勒!以是汝應當知,智行諸菩薩其
行難知。」 爾時彌勒菩薩白佛言:「世尊!初行
菩薩未得智力者、捨家出家者,何等諸法當
須捨離?何等諸法當須親近?若親近彼菩薩,
未生智力令生,已生者令增長不減。」 佛言:「彌
勒!其初行菩薩捨家出家未得智力者,雖捨
資財供養之事,應須觀利養名聞諸患,應
疾須捨世間言話,須觀世間言話過患,應
捨樂多說,應觀多說過患,應捨樂睡眠,應
觀睡眠過患,應捨樂作諸業,應觀世間諸業
過患,應捨樂戲,應觀樂戲過患。然彼捨利養
名聞已,應須行少欲知足,應須親近少欲知
足者;捨世言話已,應須親近樂獨行者;捨
多言話已,應須觀真實義;捨睡眠已,初夜
後夜長須驚覺;捨樂造業已,當須親近出世
之法;捨戲樂已,應須修習樂無眾生慈。彌
勒!初行菩薩捨家出家,未得智力者欲得智
力,如是等諸法應須捨離,如是等諸法當須
親近。 「彌勒!彼初行菩薩捨家出家,未到智力
者,未捨利養名聞時,未親近少欲知足時,
若未生智力能令生,若已生能令增長者,無
有是處。未離世間話,未親近獨行,不捨離
樂睡眠,初夜後夜不近驚覺樂習作業,於
此時中不能修習出世間法,不捨嬉戲,不親
近無眾生慈想,未生智力令生,生者令增長,
無有是處。 「彌勒!是故若有菩薩欲生智力,
彼菩薩應捨諸法當捨者,應須修習諸法當
習近者。所以者何?彌勒!智從因生,無因
智不可生;因不和合,不可易得生。」 爾時彌勒
菩薩白佛言:「世尊!云何菩薩當觀利養名
聞過患?何者是利養名聞諸患,菩薩觀時,
當樂知足而無有悔?」 佛告彌勒:「菩薩於中當
觀利養不令生欲。作如是觀,因利養故生欲,
損自己行,心生瞋恨諸患。應當觀利養生
癡愚,生我慢故;當觀利養生妒嫉故;當觀
利養生妖幻成就愛味故;當觀利養生諂曲
故;當觀利養離四聖種故;當觀利養無所羞
愧,一切諸佛不許可故;當觀利養生於我慢
貢高,尊者邊不生愛敬,一切人所不記錄
故;當觀利養是助眾魔,一向放逸根本故;
當觀利養摧折諸善根,猶如雨雹故;當觀利
養多諸雜穢故;當觀利養失知識朋友家故;
當觀利養能生愛憎及憂惱故;當觀利養亂
正念處,多污染故;當觀利養令白法羸弱,缺
正勤故;當觀利養最有障礙,不得諸神通
故;當觀利養欺﹝言*罔﹞,各說不善事故;當觀
利養多有分別,思量造業故;當觀利養遠離
諸樂,失禪定三摩跋提故;當觀利養猶如婬
女,智慧寂靖遠離故;當觀利養墮地獄、餓
鬼、畜生等惡道,如提婆達多、優陀羅迦聞行
故。 「彌勒!菩薩應當如是觀察利養,觀察利
養已。如是觀時,意樂少欲,能無有悔。所以者
何?彌勒!少欲菩薩無有如是等諸過患,當為
諸佛法器,不隨出家及在家之所欺慢,能無
恐畏得清淨信,一切惡道皆無恐怖不被降
伏,遠離一切愛味,離諸魔境當得解脫,一切
諸佛所歎,天人所愛念,不染著諸禪定。親近
故,當生歡喜離於諂曲,當不放逸觀五慾諸
患,如出言不異住於諸聖種性梵行者常
觀。彌勒!智者菩薩觀如是諸功德,當應須
遠離利養名聞,正心住於知足,應當滅一切
貪欲。」 作是語已,彌勒菩薩白佛言:「世尊!菩
薩云何觀於世間言說過患?何者是世間言
說諸患?然菩薩觀已樂獨行,然無有悔。」 佛
答言:「彌勒!世間言說有二十種諸患,應當須
觀,菩薩觀時樂獨行。何者二十?不護身行;
不護口行;不護意行;當有雜欲行;多有瞋恚;
多有愚癡;彼於世間多有言說;於出世間減
損言說;親近不敬法;遠離正法;魔得其便;
當行放逸;令向放逸;多有分別;觀減於多聞;
當不得奢摩他、毘婆舍那;當速成非梵行;於
信佛中減;於信法僧減。彌勒!此等二十諸患
世間言說,若菩薩觀如是等已,樂獨行而不
疲倦。」 爾時世尊,欲重宣此義,而說偈言:
「捨戒遠離於寂靜,  若有喜樂世間話,
 彼雜染著向破戒。  復有如是諸過患,
 調戲多笑及分別。  彼有如是世間話,
 當有雜行無攝撿。  若作世間親近話,
 愚癡世間樂智法,  無智損減上談話,
 增長放逸饒分別。  若作世間親近話。
 此亦不增於多聞。  不合言說彼生樂。
 痡`減損諸禪定。  獨坐世間心思惟,
 世間思惟何有定,  不得寂定無正觀,
 是故彼無勝梵行。  若作親近世間話,
 彼於佛邊無敬心,  亦於聖僧不崇仰,
 捨彼最上最勝法。  若當親近世間話,
 我昔捨身數千分,  為求無上菩提緣,
 不曾厭離聞正法。  彼等當捨不勤劬,
 不樂男女及婦妾。  我昔捨位及資財,
 為於一偈四句故,  智者何故不聞法?
 一切一切處當捨,  亦不和合染語言,
 彼於勝法無娛樂,  難得百劫成就者。
 欲當解脫修功德,  莫問世間所作者,
 不為自利無涅槃,  若有所問為衣食,
 以此為勝可稱讚。  若見比丘言善來,
 為汝設座汝來坐,  各各當話於法事,
 善得難得人身已,  汝頗增長白法不?
 讀誦及諸禪定中,  比丘應作如是問。
 如來涅槃去已後,  當有法教破壞毀。
 有諸比丘無威儀,  愛樂眾中捨蘭若,
 利養錢財衣服等,  晝夜痡`共論說。
 睡眠不動於夢中,  見於耕犁及苗稼,
 此等凡夫知失已,  向於惡道三趣生。
 當生歡喜踊躍已,  應住樹林如犀牛,
 住於蘭若求樂故,  於時勿見他過失。
 我是最勝眾第一,  應當莫生如是心,
 此是憍慢放逸本,  如是比丘莫輕賤。
 次第於此法教中,  不可一時即解脫,
 雖見比丘破禁戒,  但信諸佛法及僧。
 於彼莫求他過患,  此為彼作解脫因,
 難攝諸欲及瞋恚,  於中自在莫放逸。
 諸法熏修未得時,  莫以破戒棄捨彼,
 若息勤心不精進,  此最名為不進者。
 修勤不見他過失,  思惟正道脫苦故,
 是故比丘欲求德,  應須當捨非法語,
 勤劬歡喜踊躍已,  猶如犀牛住空閑。」
發覺淨心經卷上
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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 第十二冊 No. 327《發覺淨心經》

【版本記錄】CBETA 電子佛典 V1.13 (Big5) 普及版,完成日期:2007/09/24

【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

【原始資料】蕭鎮國大德提供,維習安大德提供之高麗藏 CD 經文,北美某大德提供,西蓮淨苑提供新式標點

【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. 12, No. 327 發覺淨心經

# CBETA Chinese Electronic Tripitaka V1.13 (Big5) Normalized Version, Release Date: 2007/09/24

# 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

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

發覺淨心經卷上

本經佛學辭彙一覽(共 237 條)

一切諸佛

一心

人身

十行

三菩提

三摩

三藏

三藐三菩提

凡夫

乞食

口密

大比丘

大威德

不生

不退

中有

五欲

分別

天人

心行

心經

方便

方便智

比丘

比丘尼

世界

世尊

世間

世間法

出世

出世間

出世間法

出家

功德

四法

四聖

平等

本心

正念

正法

正勤

正覺

生死

生死流

由旬

共相

同行

合掌

因緣

地獄

妄語

如來

如法

安隱

有法

有為

有無

污染

百劫

自在

行法

行者

住持

佛地

佛法

佛乘

佛說

作業

別業

利養

弟子

忍辱

我慢

身心

身密

供養

兩舌

受持

受記

念處

所作

放逸

果報

法味

法施

法師

法滅

法器

知見

長老

長者

陀羅尼

阿僧祇

阿鼻

阿耨多羅三藐三菩提

阿闍梨

非人

非梵行

信心

信樂

俗人

威神力

威儀

威德

律師

後五百歲

後有

思惟

持戒

持律

施主

染污

染著

流轉

相應

降伏

修多羅

修行

根門

涅槃

畜生

破戒

神力

神通

般若

財供養

貢高

退轉

偏袒

國土

奢摩他

寂靜

捨戒

教行

教法

梵行

清淨

清淨心

淨心

淨業

眾生

貪欲

頂禮

鹿野苑

喜樂

報恩

報得

尊者

惡行

惡道

惡趣

提婆達多

智者

智慧

無上菩提

無量

無盡

無礙

無礙解

善女人

善巧

善男子

善來

善根

菩提

菩提分

菩薩

菩薩行

菩薩乘

須陀洹

意密

意樂

慈悲

業因

業報

業障

極樂世界

滅法

煩惱

禁戒

群生

聖僧

解脫

解脫知見

辟支

辟支佛

道俗

過去

僧祇

睡眠

福田

種性

精進

綺語

聞法

誓願

說法

增長

摩訶

摩訶薩

熱惱

瞋恚

諸天

諸佛

諸法

導師

隨順

頭陀

優婆夷

優婆塞

彌陀

彌勒

應供

戲論

檀越

禪行

禪定

聲聞

聲聞乘

攀緣

繫縛

證智

邊地

邊見

難行

顛倒

懺悔

饒益

攝受

蘭若

護念

辯才

歡喜

讀誦

慳貪

憍慢

闍梨