慧上菩薩問大善權經卷上
 
    西晉月氏國三藏竺法護譯
聞如是: 一時,佛遊舍衛城祇樹給孤獨園,與
大比丘眾俱,比丘八千,諸大弟子學戒具足,
菩薩萬二千,一切聖通無所不達,已得總持
辯才無量不起法忍,其德無限,徹睹諸根,應
病授藥為師子吼,救濟十方,眾生百千莫不
蒙度。爾時世尊,從宴坐起斯須未久,與無
數之眾眷屬周匝而為說經。 時會菩薩名曰
慧上,即從坐起,更整衣服,長跪叉手前白佛
言:「願欲有所問,唯如來至真聽者,乃敢陳說。」
世尊告曰:「恣所欲問,佛當為汝開解結滯。」 慧
上白佛:「所云善權,為何謂乎?」 佛告慧上:「善哉,
善哉!族姓子!多所愍傷哀念安隱諸天人民,
勸化將來導引三塗,開闡佛法獲微妙慧,乃
問闓士善權方便。」 佛言:「諦聽!善思念之!吾
當為汝申暢其要。」 慧上菩薩及與眾會受教
而聽。 於是佛告慧上曰:「族姓子!善權闓士以
一揣食,隨時方便弘施流普,勸發黎元墜
畜生者,使此二品悉趣德本,興諸通慧,其
心曉了具足佛慧。是謂菩薩善權方便。
「又,族姓子!善權闓士,若人殖德勸讚代喜,以
斯善本則施眾生。以覺之心,順一切心而不
墮落。講斯教已,成諸弟子,緣覺之乘為諸通
慧。是謂菩薩善權方便。
「又,族姓子!善權闓士,十方諸樹其華煒曄,
香氣芬馥人所欽尚,而無主名,敬採集合奉
散諸佛,誓以德本,已及眾庶志諸通慧使備
道明,具獲無量戒品、定品、慧品、解脫品、度
脫知見品。是謂菩薩善權方便。
「又,族姓子!善權闓士,愍察群萌,在安助喜、彼
患代受,以諸通慧因緣方便,建立德本用施
眾類,為十方世界誓被德鎧,其遭惱害者則
救攝所,患代受其罪勸,以通慧使獲大安。是
謂菩薩善權方便。
「又,族姓子!善權闓士,供一如來,觀慮諸佛法
身平等,戒、定、慧、解、度知見品亦復如之。知是
供養一如來等,則為奉養十方諸佛,所見供
祚,闓士歷受施祐眾生。是謂菩薩善權方便。
「又,族姓子!善權闓士,敢所生處,其所住處不
計吾我,未曾自輕;如令諷讀四句之頌,觀察
其義心不怯羸,宣顯備具,不想利養。蓋諸
佛土;若入國邑,輒興大哀踊躍說之,誓願聞
吾四句頌者,皆成諸佛無礙辯才。是謂菩薩
善權方便。
「又,族姓子!善權闓士,假使生在貧匱之門,設
行乞丐求一夕膳,無鄙劣心轉奉賢眾;若惠
獨人內自惟察,如來有言務恢廣施,今吾乞
與所進微尟。建諸通慧誓意無量,殖斯德本
勸發眾生,僥獲寶掌,若如來.至真.等正覺。
以斯妙慧光護夕供,所服納者持戒學道,緣
崇功德多所彼致。是謂菩薩善權方便。
「又,族姓子!善權闓士,與諸弟子緣覺俱遊,心
不同歸;見人供養弟子緣覺,意不欽獲;興于
二念:一、從菩薩心成佛世尊。二、弟子緣覺因
佛法生。造斯觀已,諸所供養未以為上,吾所
學習則三品最,觀無適莫無所貪樂。是謂菩
薩善權方便。
「又,族姓子!善權闓士,行一布施則具六度無
極。何等六度?善權闓士見貧乞者,具足大施
無慳貪心,斯施度無極。身自護禁奉持戒者,
其犯惡者使立戒法,尋而給施令無所毀,斯
戒度無極。若瞋恚者,御以慈心、淨心、明心、愍
哀等心,興施布施,斯忍度無極。隨宜供辦
飲食之膳,身口意行身等如空,斯進度無極。
一心等施進止臥夢而無亂行,斯定度無極。
如茲施已御念諸法,誰有施者?何所食者?誰
受報應?造斯求者法不可得,不見施者及食
施者,無受報應,斯慧度無極。是族姓子!權施
若斯,則具六度無極之法。」 於是慧上菩薩白
佛言:「未曾有也,天中天!闓士丈夫權施具足,
一切佛法多所攝護,振于生死贍及餘類。」 佛
言:「至哉!誠如所云。權施雖微,審成眾德無量
難計。又,族姓子!行權闓士,何謂退還?以權
方便而以施與,縱隨惡友為之所拘,畢償罪
者自觀念言:『陰種諸入得無不滅,當除斯患
乃至無為,吾誓當被道德之鎧,任力發起周
旋終始則務究竟。』」 慧上又問:「唯,天中天!假使
有人犯于四罪,有所想念,發意出家為菩薩
道。然後云何?」 佛言:「設當毀失四重之禁,以
權消罪,眾患悉除。是族姓子!為菩薩道無有
罪釁。」
爾時,慧上菩薩白世尊曰:「何謂菩薩而有罪
殃?」 佛言:「若有闓士學得脫戒,得脫戒者則二
百五十禁,於百千劫服食果蓏,為人所辱而
皆忍之。若有想念弟子緣覺之行,闓士則為
生死根縛。如族姓子!聲聞緣覺犯本諸禁,不
除陰種諸入,不得滅度也。如族姓子!捨闓士
行不自改正而有想念,志求聲聞、緣覺,欲得
無上正真之道為最正覺者,終不能成也。」
於是阿難白世尊曰:「憶念我昔入舍衛城而
行分衛,見有闓士名重勝王,在他室坐與女
人同床。我謂犯穢,心用惟慮:『得無異人學梵
行者,於如來教,將無造見聞想念於一切乎?』
時我世尊,瞻見立想歎發斯言,三千大千世
界而六反震動。時重勝王,即自踊身住於空
中,去地四丈九尺,報阿難曰:『云何,賢者!犯
禁穢者寧能踊身止虛空乎?在如來前何不問
耶?何謂菩薩犯罪之法?』阿難投身即自悔過
曰:『唯然,世尊!我甚迷謬,如何偏見求大龍短?』」
佛告阿難:「宜自修慎,無察大乘正士之便而
想其闕,由如賢者志弟子乘,若一若二同修
雜行,不當視之狐疑懈廢得無盡漏。如是,阿
難!勿觀善權闓士有廢退想於諸通慧。所以
者何?菩薩大士愛納眷屬業以三寶,不違佛
法,賢聖眾也,使志無上正真之道。」 佛語阿
難:「若族姓子、族姓女,心存大乘,不離諸通慧,
不荒五樂抑制五欲,觀于五通得如來根,當
知正士與女人俱。又聽,阿難!彼女人者乃往
去世為重勝王百生之偶,宿情未拔故有色
恩,貪重勝顏口發誓言:『若與我俱得遂所娛,
當從其教發無上正真道意。』時重勝王心知
其念,晨現整服由斯法門入之其室,觀內外
地心等無持,執手同處已如其欲。則頌
曰:
「『愚哉悖於欲,  諸佛所不歎,
  能蠲恩愛者,  得佛人中上。』
「時女喜踊,即從坐起,自投于地,歸命自責,伏
罪悔過,為重勝王而歎頌曰:
「『吾已離諸欲,  世尊之所歎,
  節止恩愛著,  願佛無上道,
  前心之所想,  今首自悔過,
  傷愍諸群生,  究竟發道意。』
「爾時重勝王菩薩,隨欲化女,使發無上正真
道意,即從坐起而出其室。阿難觀斯心持清
淨,今吾授彼女決,轉女身後九十九劫當得
作佛,號離無數百千所受如來.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.眾祐。以是賢者觀菩薩行,所行無短不
墮罪法。」 重勝王菩薩從虛空下,稽首佛足,白
世尊曰:「闓士當行善權方便立于大哀,若勸
一人導以法本,從其所生輒當獲之信於善
權,墮大地獄至于百劫,所遭苦痛惱劇之患,
則當忍之,寧化一人使立德本不避此難。」 世
尊告曰:「善哉,善哉!正士通達,是為菩薩大哀
之行,超度諸受。」 佛言:「族姓子!吾念過世無
數劫時,有一學志,名曰焰光,處於林藪
行吉祥願,四百二十萬歲淨修梵行,過闋歲
已,入沙竭國。有陶家女,見此學志姿貌姝好
端正絕妙,欲意隆崇即自投託。學志問姊:『何
所求乎?』答曰:『慕仁。』學志報言:『吾
不樂欲。』女曰:
『設不然者,吾將自賊。』焰光自念:『吾護禁戒淨
修梵行,四百二十萬歲,今若毀之,非吉祥也。』
念已捨卻,離之七步乃發慈哀:『毀犯禁戒
則墮地獄,若不如是女自殘賊,寧令斯女獲
致安隱,吾當堪忍地獄之痛。』焰光即還,又執
其臂而喻之曰:『從女之欲,幸勿自危。』學志退
居習家之業十有二年,厭礙止足乃淨四等,
壽終之後生于梵天。」 佛言:「族姓子!欲知爾時
焰光學志,豈異人乎?莫造此觀,則吾身是。
陶家女者,即瞿夷也。彼尚色欲此順其心,吾
以大哀越度生死百千之患。賢者且觀,餘人
所犯墜趣地獄,善權闓士更昇梵天。」 佛告慧
上:「設舍利弗、大目揵連,行善權者不使瞿和
離比丘墜于地獄。所以者何?吾憶昔者拘樓
秦佛時,有一比丘名曰無垢,處於閑居國家
山窟,去彼不遠有五神仙,有一女人道遇大
雨,馳走避入無垢比丘所止之窟,雨霽出去。
時五仙人見女,各言:『比丘姦穢謂之不淨。』無
垢知諸神仙所念,即自踊身在于虛空,去地
四丈九尺。諸仙見之,飛處空中,各曰:『如吾經
典所記,染欲塵者則不得飛。』尋五體投地伏
首誣橫。假使比丘不現神變,其五仙士墮大
地獄。爾時無垢比丘,則慈氏菩薩也。若舍利
弗、目揵連有權飛昇,則瞿和離無由陷墜。當
知此義,非聲聞、緣覺所能及知,唯獨闓士分
別曉了善權方便,猶如放逸女人四時莊嚴
貪財利欲,或無智者變改人性,使從其意示
於施身,敬重彼人殫盡其產,遂棄遠之,緣
所獲入未曾有悔,善權菩薩亦復如斯。觀察
人根可開化者,以何方便則化立之,敬施眾
生不吝其身,殖諸德本不藏情匿。設使知人
已建德本,用其人故續命長善,一切欲樂無
所貪慕,捨除恩愛令歸於無,其心清淨無所
繫著,猶如蜜蜂接採眾花不計常想,於花枝
葉一無所損。行權菩薩,隨俗方便雖樂諸欲,
不計愛欲、不發常想,不自毀身亦不損彼,譬
如樹種不失鮮色因而生牙無加茷者。如
是,族姓子!菩薩以空、無想、不願之法,智度無
極廣大之慧,入諸塵勞隨所樂行,不捨習俗、
欲不穢身,不違佛歎、未曾退轉。如捕魚工引
綱布網,恣意所欲截眾大流,收綱攝網多所
獲得。菩薩如是,入空、無想、不願之法,以細
微心在一切慧,縛于大欲,諸通慧心,以無護
心,自在所獲得生梵天。譬如丈夫工學咒術,
為吏所捕五繫縛之。其人自恣,則以一咒斷
諸縲紲而得解去。如是,族姓子!善權菩薩,五
欲自樂普與眾俱,恣其所幸智力術力,以一
通慧壞一切欲,沒生梵天。譬安隱師,以一其
心無所惡忌,變現廕庇送大賈人,或有愚謗
而傷之曰:『忖察此師,自眷屬財賄尚不合度,
安能濟眾使免賊乎?將必遺漏無量錢寶。』於
是導師激憤恥之,即從坐起秉心堅強,帶鉀
舞刀摧拉怨敵,所護安隱無所亡失。行權菩
薩,執智慧刀隨時所欲,以巧方便安習五樂,
志弟子乘所不悅可,為發慈愍。云何若此?興
放逸行,尚不自度,何能濟眾、降魔怨乎?所不
堪偕也。菩薩以智慧度無極法,善權方便恣
意所欲,以智慧刀斷截塵勞、裂諸羅網,超遊
自恣遍諸佛國,離女人土無有瑕穢。」
爾時有菩薩名曰愛敬,入舍衛大城普次行
乞。至貴姓家,貴姓有女名曰執祥,在樓觀上
聞比丘音,受食便出則睹其形,發放逸意,其
欲甚盛不得從志,氣絕命終其身動搖。比丘
見女興不淨想,即發念言:「何謂法樂自所喜
者?計空無實其猶泡水,無所可遵;耳、目、鼻、口、
身、意,如腐肉揣革裹皮覆,從足至頂何所
可樂乎?觀無諍訟,無想無念,法無內外亦無
壽命,都無所有,心何所著亦何所受。永離欲
瑕亦無得也。」諦觀諸法無所起者,愛敬菩薩
即得不起法忍,則時欣喜踊躍在虛空,去地
四丈九尺,繞舍衛城七匝。 於時世尊,見愛敬
菩薩昇在虛空,譬如鴈王,神足無礙自由自
在。告賢者阿難曰:「汝見愛敬飛遊進止如鴈
王乎?」 對曰:「已見。」 佛言阿難:「
愛敬菩薩因色欲
行獲諸佛法,降伏魔兵則轉法輪。執祥女終
轉女人身,得生忉利紫紺天宮,自然化有四
百八十里殿,萬四千玉女俱共侍之。緣此之
德而發慧心,自念:『何行得生此乎?』即知本在
舍衛為貴姓女色惑愛敬,緣斯貪欲,壽終轉
女即為男子,自然神化無央數眾。志於欲著
乃獲此報,豈況清淨恭肅之心,供養奉事盡
敬菩薩乎?『今伎樂之娛安可久常,當詣世尊
及覲愛敬菩薩。』」 於是天子與其眷屬,各執天
花栴檀雜香,威光巍巍俱詣世尊、愛敬大士,
皆以花香而供上之,前稽首禮繞佛三匝住,
各叉手而讚頌曰:
「諸佛無思念,  樂最不可量,
 如來無心意,  則獲尊上道。
「我在舍衛為女人,  其大名德不可議,
 號曰執祥長者息,  端正姝好寶嚴身,
 以為父母所珍重,  有正覺子無所著,
 號曰愛敬威神大。  入舍衛城家分衛,
 我聞其音柔軟妙,  歡喜之心取飯食,
 即自往詣無極法。  如來之子愛敬道,
 吾見彼已起亂心,  迷惑愛欲貪放逸,
 假使不得從我願,  即當壽終用活為。
 當時不能發口言,  雖奉飲食不能授,
 我以愛欲放逸故,  則在其處壽命終。
 雖不能應于道行,  降棄瑕穢女人身,
 得為男子佛所歎,  即時得生忉利天。
 宮殿則尊微妙好,  以寶合成無等倫,
 有萬四千諸眷屬,  諸婇女樂悉具足。
 即時心自發念言,  吾何因緣得致此,
 尋時識念如此事,  愛欲之心報應然。
 見於愛敬心歡喜,  以放逸心而貪視,
 緣是之德獲是報,  猶如光明照好樹。
 當為正覺佛子弟,  所在遊欣安住慧,
 愛欲之心報如此,  何況有人供養者。
 吾身今即如來子,  願發求尊佛智慧,
 便當修行琩F劫,  未曾捨離大志性,
 皆由善師因愛敬,  則當供養法奉事,
 供事于道無親屬,  唯願學求在覺軌。
 修于尊妙道之行,  以放逸心所睹著,
 尋時則轉于女身,  便獲勇猛男子形。
 父母在家皆號哭,  臭死于地自捽﹝打-丁+滅﹞
 心自念言是蠱道,  衝口罵詈此沙門。
 應時天子承佛威,  往詣父母具解說:
『無得罵詈瞋沙門,  將無長夜獲苦惱。』
 父母欲得知我不?  吾已踊至忉利天,
 應時退轉女人身,  得為天子光巍巍。
 父母當至安住所,  首罵詈罪自悔過,
 更求救護不可得,  唯有如來為道慧。
 時父母聞佛音響,  彼時勇猛勸化之,
 皆和心解眷屬俱,  同時往詣能仁佛,
 則共稽首兩足尊,  即自悔過瞋恚心,
 悉共恭敬於如來,  啟問安住令決正。
『以何供事應奉佛?  何謂順法佛眾僧?
 唯為吾等分別說。』  假使聞者無異心,
 最勝則知心所念。  救世口則說如此,
 其欲供養一切佛,  堅固道意御諸想,
 父母親屬及男女,  具足五百無減少。
 聽聞大人之所講,  同時皆發大道心。
 最勝所言仁無異,  阿難聽我之所語,
 如菩薩行無端底,  善權方便住智慧,
 愛敬菩薩願如此:  『假使女人愛敬我,
 則當令轉女人形,  速為男子人中上。』
 阿難且觀此名德,  餘人所因墮地獄,
 以放逸心貪習色,  因愛欲變為男子。
 其心天子供養我,  常以恭敬獲豐安,
 彼所供養難計劫,  當得為佛號盡見。
 此五百人發道意,  亦當自致人中尊,
 何人聞此不供佛,  其歡悅心安無量。
 計其愛敬菩薩者,  所開化女不一二,
 無量百千億那術,  以愛欲心立於道,
 則為藥王大名德。  何因菩薩當有穢?
 因緣塵勞施安隱,  何況供養奉事者。」
爾時賢者阿難白佛言:「猶如有人近須彌山,
皆隨山光炤為金色。設懷歡喜欲義心奉
道法心,得近菩薩皆獲一類,趣諸通慧心性
自然,我從今始奉侍菩薩,如須彌山,猶如
藥王,名曰見愈,有清淨心若瞋恚意,見此
藥者眾病皆除,菩薩如是淨不淨心,婬怒癡
心覲菩薩者悉為除愈。」 時佛讚曰:「善哉,阿難!
誠如爾言。」
於是賢者大迦葉白佛言:「甚難及也,天中天!
菩薩大士不可思議,在所遊至,為諸眾生現
無畏欲——空、無想、不願。聲聞、緣覺唯行此法,
菩薩普護,轉使更入諸通慧跡,以善方便將
順其心,終不穢厭色、聲、香、味、細滑法也。」
大迦葉復白佛言:「我可歎喻菩薩大士之所
行乎?」 佛言:「可歎。」 迦葉曰:「譬
大曠野斷絕無人,
自然有牆,上至三十三天,唯有一門。無央數
人皆入曠野,去之不遠有一大城,其國豐熟
米穀卒賤,快樂難言;人民眾多不可稱計,其
在彼城則如金剛。城旁有江,江側有路,曠
路之中有黠慧人,聰識念義,懷愍欲度入曠
野者,舉聲而盟稱:『去曠野不遠,大城之安
永無死懼,吾為導師來趣所樂。』眾人報曰:『吾
等不行,於此不動,欲睹城像城自然現,爾乃
往耳。』時復有人解微妙者,應曰:『當往,隨仁所
湊。吾等如是薄福之人,聞此聲已不信不樂,
不從其教,不度曠野。』彼微妙人則度曠野,觀
路由河,則乘而進。路之左右,有百千丈深大
溪澗,布諸草木。四方作橋,則濟厄路四出
無礙。大賊從後追而不懼,賊自然卻終不還
顧。稍稍前行亦不恐懅,不左右視則見大城。
稍近城郭心不狐疑,入彼城邑為無量人,現
其儀式增益福祚。」 迦葉歎已陳喻:「大曠野者,
謂生死之難。牆至三十三天者,謂無黠所著
恩愛之欲也。唯有一門者,謂大乘也。人入曠
野者,謂眾愚冥凡夫之士也。黠人發願呼眾
人者,謂菩薩大士所樂度無極也。志劣不行
欲見城者,謂聲聞緣覺也。應曰:『當往,隨仁所
湊。』則菩薩也。聞聲不信者,謂外道異學眾邪
行也。度曠野者,謂奉精進至諸通慧,修諸三
昧也。路由河者,謂法門也。左大溪澗百千丈
者,謂聲聞地也。右大溪澗百千丈者,謂緣覺
乘也。大布置草木作四方橋者,謂善權方便
慧度無極也。四出無礙者,謂菩薩四恩之行
攝無量人也。賊追不懼自然卻者,謂魔官屬
及諸猗行也。終不還顧者,謂忍度無極也。
稍稍前行,謂為菩薩之所開化,進度無極也。
亦不恐懼者,謂以清淨心發起眾生志,平等
覺也。不視左右者,謂不志樂聲聞、緣覺之利
也。則見大城者,謂達諸通慧也。稍近城者,
謂見道功德習行佛慧也。心無狐疑者,謂曉
智慧善權諸度無極,則能遍睹一切眾生無
所畏惡。適入城已,為無量人造現儀式增益
福祚者,謂如來.至真.等正覺也。佛天中天適
興在世,則為菩薩立于名號廣建利義。」
於是世尊讚迦葉曰:「善哉,善哉!乃歎斯喻。」 說
此言時,萬二千天與人發無上正真道意。 佛
語迦葉菩薩:「德行不可稱計,學諦微妙善權
方便,大士所作,不為已舉、不他人施,不言有
我亦不言彼。」 時慧上菩薩白世尊曰:「何謂一
生補處?而迦葉、佛時口說斯言,用為覲是剃
頭沙門,安能有道佛道難得,世尊爾時何緣
說此?」 佛語慧上:「且止!族姓子!無得節限平相
如來及開士行。所以者何?菩薩大士善權方
便不可思議,其有正士,當作斯觀緣是化人。
族姓子聽,善思念之。有法號曰善權方便菩
薩,從定光佛已來,所興之慧不可思議,隨時
之宜敢可發起,講菩薩法。從見定光世尊
以來,得不起法忍,無一瑕闕無所忘失,亦無
亂心智慧無損,已得法忍所造菩薩,一念之
頃七日成佛,有菩薩志,發意之間一劫之喻。
為一切人所在示現開化眾生,以智慧力欲
得成佛大平等覺,無量億劫稱歎邪見多所
發起,是為菩薩善權方便。
「又,族姓子!諸聲聞學設使自在,於三昧者未
曾有也,不逮菩薩三昧之定,身亦不動心無
所想,亦非眾人身心所及。又使菩薩三昧正
受不進不退,常以四恩救攝群萌,不失精進、
不為懈怠,而為眾人講六度無極,是謂菩薩
善權方便。
「又,族姓子!菩薩發意之頃,於兜術天逮正真
覺、轉于法輪,閻浮利人不能自致昇兜術天
聽受經法,菩薩心念,天上諸天能下至此。是
故正士,於閻浮利而現成佛,是為菩薩善權
方便。
「又,族姓子!菩薩發意,能從兜術忽然沒已,
不由胞胎,一時之頃成最正覺。傍人有疑此
所從來為是天耶?揵陀羅變化所為乎?若懷
狐疑不聽受法,是故菩薩現處胞胎,是為菩
薩善權方便。
「又,族姓子!無得興念:『菩薩處胞。』勿懷斯意,
菩薩大士不由精胎。所以者何?有三昧名曰
無垢,菩薩大士以斯正受而自莊嚴。兜術天
人謂菩薩沒而無動搖,不睹菩薩遊於胞胎。
現處母腹而從脅生,棄國捐家尋坐佛樹,示
勤苦行,普現悉遍無所不變,無有勞擾而無
染污。所以者何?菩薩之瑞所化清淨,是為菩
薩善權方便。」
佛告慧上:「何故菩薩自化其身紫磨金色,現
入胞胎?」 慧上答曰:「寂然清淨明白之品。」 世
尊曰:「然。其菩薩者,處眾生上則第一尊,是則
化來,諸天人民所不能及,是為菩薩善權
方便。
「何故菩薩在母胞胎,具足十月無見而生?
人儻起念在母之懷,日月不足諸根不具。現
滿十月,是為菩薩善權方便。
「何故菩薩生於樹園不在中宮?菩薩長夜習
在閑居,志樂寂寞行平等淨,欲令天、龍、鬼神、
揵沓和、阿須倫、迦留羅、真陀羅、摩﹝目*侯﹞羅、人與非
人,皆捨室宇寂然供養,此諸華香普流天下,
使迦維羅衛國中人民歡喜悅預不為放逸,
是故菩薩在於樹下寂寞處生,不在宮館,是
為菩薩善權方便。
「何故菩薩從右脅生?若不如是眾人有疑,則
謂菩薩因由遘精而處胎藏,不為化育。眾必
懷結猶預難決,是故示現令人開解。菩薩雖
從右脅而生,母無瘡瘠出入之患,往古尊聖
因時如然,所行無違,是為菩薩善權方便。
「何故菩薩母攀樹枝,然後而生?設不爾者,眾
人當謂:『皇后雖生菩薩必有惱患,若如凡庶
而無殊別。』欲為黎元示現安隱,母適攀樹
枝,志性柔和,則菩薩誕育,是為菩薩善權方
便。
「何故菩薩安和澹泊忽然而生,其身清淨無
有垢穢?菩薩至尊三界之上,雖處胎中如日
炤水,淨無所著不增不減,故現脅生不與凡
同,是為菩薩善權方便。
「何故菩薩適生斯須,帝釋即下前稽首奉,不
使餘天?其釋無始立茲本願:『菩薩若生,當
以淨意而奉受之。』亦為菩薩本德之徵,是為
菩薩善權方便。
「何故菩薩適見受已,行地七步亦不八步?是
為正士吉祥之應,應七覺意覺不覺者也。自
古迄于今,未有能現行七步者,是為菩薩善
權方便。
「何故菩薩已行七步,舉手而言:『吾於世尊,天
上天下為最第一,當盡究竟生老死原!』釋、梵、
梵志及諸天子,彼時眾會莫不遍集,設不現
斯當各自尊,則懷憍慢,便不復欲禮侍菩薩。
菩薩愍念外道梵志、諸天之眾長夜不安,必
墜惡趣而受苦痛。是故菩薩舉聲自讚:『吾於
世尊,天上天下第一,權慧超異獨步無侶,當
究竟盡生老死根。』以此音告三千大千世界。
其諸天子未有來者,應聲便至。爾時異學梵
志及諸天子,皆共稽首敬禮讚音,叉手歸誠,
是為菩薩善權方便。
「何故菩薩大悅而笑,不懷輕戲,笑而不諂笑?
菩薩興念:『一切眾類本與我俱,發上道意無
上正覺,恐畏懈怠放逸自恣,故為卑賤愚冥
貢高;或音聲者解一切法,至諸通慧精進敏
達,使歸命佛。』猶斯大哀,發起萌類除卻放
逸,見已願果彼亦普具,以故正士現大欣笑,
是為菩薩善權方便。
「何故菩薩清淨無垢而復洗浴,釋梵四天所
見供侍?凡人初生皆當洗浴,菩薩清淨,隨俗
而浴。況世人乎故現此義,是為菩薩善權方
便。
「何故菩薩初生之後,去到空閑於樹下坐,然
後入城?欲以具足諸根之本,示現中宮絃歌
倡伎音樂之娛,然火四錠由斯現緣,令眾學
勸,棄離財寶樂昇微妙,入家復出不興異
行,去家學道則坐佛樹,是為菩薩善權方便。
「何故菩薩生後七日其母便薨?后壽終盡福
應昇天,非菩薩咎。前處兜術,觀后摩耶大命
將終,餘有十月七日之期,故從兜術神變來
下現入后藏,以是推之,非菩薩咎,是為菩薩
善權方便。
「何故菩薩學書射御、兵仗伎術、摴蒱戲樂?
隨世習俗現前因緣,三千大千世界諸所伎
樂,經藏道要詩頌術數,神咒所療言談嘲調,
示現悉學無所不博,欲令庶人不自憍慢,是
為菩薩善權方便。
慧上菩薩問大善權經卷上
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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. 345《慧上菩薩問大善權經》

【版本記錄】CBETA 電子佛典 V1.17 (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

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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. 12, No. 345 慧上菩薩問大善權經

# CBETA Chinese Electronic Tripitaka V1.17 (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

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

慧上菩薩問大善權經卷上

本經佛學辭彙一覽(共 225 條)

一切法

一心

一如

一念

人見

人身

人道

入空

十方

三千大千世界

三昧

三界

三塗

三藏

三寶

凡夫

大千

大千世界

大士

大比丘

大乘

不可思議

不退

中有

中尊

五欲

五通

五樂

六度

分別

天人

天人師

心性

心所

心智

方便

比丘

世界

世尊

世間

世間解

出家

功德

四重

四恩

四等

外道

布施

平等

平等覺

本願

正士

正受

正覺

生死

示現

名德

因緣

地獄

如來

安隱

成佛

有色

有法

百劫

自在

自恣

行者

佛土

佛法

佛智

佛號

佛道

佛慧

利養

妙慧

弟子

忍地

戒法

戒品

戒學

沙劫

沙門

見愛

見道

身心

身清淨

邪見

供養

供養法

兩足尊

孤獨園

定光

定光佛

所作

放逸

法佛

法忍

法門

法樂

法輪

知見

空無

舍利

舍利弗

舍衛

金剛

長者

帝釋

度生

持戒

染污

柔軟

祇樹

祇樹給孤獨園

苦行

迦葉

降伏

降魔

修行

宴坐

師子

師子吼

恩愛

悔過

畜生

神足

神咒

貢高

退轉

鬼神

寂然

梵天

梵行

梵志

欲有

欲塵

清淨

清淨心

淨心

現成

現行

現前

眾生

莊嚴

貪欲

通慧

最正覺

堪忍

堪忍地

惡趣

智者

智度

智慧

無上士

無上道

無始

無念

無所有

無為

無畏

無減

無等

無量

無盡

無諍

無礙

發願

等心

等覺

給孤獨園

善逝

菩薩

菩薩行

菩薩道

虛空

開士

須彌山

亂心

慈氏

愛欲

愛著

敬禮

滅度

禁戒

經藏

群生

聖眾

補處

解脫

道心

道行

塵勞

壽命

精進

誓願

慧力

瞋恚

緣覺

諸天

諸佛

諸受

諸法

賢聖

導師

懈怠

樹下坐

閻浮

總持

聲聞

聲聞緣覺

歸命

穢身

轉法輪

繫縛

願佛

覺者

釋梵

辯才

歡喜

變化

忉利天

伎樂

慳貪

憍慢