佛說如來不思議祕密大乘經卷 第十六 　 　　　　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 　　護世品第十九之一 爾時金剛手菩薩大祕密主。勸請世尊宣說 正法。作是白言。惟願世尊。為未發菩提心眾 生。隨宜說法令入法理。即當發起大菩提心 住不退轉。又此夜叉羅剎必舍左乾闥婆隱 密神摩羅伽等諸眾會。令彼長夜利益安 樂善行相應。獲得勝中最勝高顯而不減失 諸善法分。 爾時世尊普告金剛手菩薩大祕密主等諸眾 會言。諸仁者。汝等諦聽極善作意。我今宣說 為令一切悉入法理諸修善行。善男子善女 人等。普令獲得最勝高顯。於善法分而不壞 失。于是金剛手菩薩大祕密主等諸眾會一 心善聽。 佛告大眾。諸仁者。若善男子善女人。深發阿 耨多羅三藐三菩提心已。即能具信廣多清 淨。欲見諸聖樂聞正法善捨無吝。手出無盡 善樂積集。施作福行捨心具足。於布施中樂 行平等。無障礙心無濁染心信有業報。離諸 分別疑惑猶豫善惡業果而不壞失。如是知 已。於命緣等不應作者而悉不作。不殺生不 偷盜不邪染不妄言不綺語不兩舌不惡口不 貪不瞋不邪見。於此十善業道堅持積集。於 其十種不善業道捨而不作普行淨信。與沙 門婆羅門及有戒有德者。正道法中同修淨 行。於諸善法多聞勤行。深固作意善行相應。 寂靜調伏常說愛語。攝伏他論修善離惡。無 高無下無毀無譽。隨起正念住等引心。閉三 有門息滅諸病。離諸重擔超越疑惑出離諸 有。如是知者即於諸佛及聲聞弟子若沙門 若婆羅門善知識所。隨其所應親近恭敬承 事尊奉。彼等善知識所。聽受正法示教利喜。 謂說布施感大富果持戒生天多聞大慧淨觀 不亂。此行布施即是布施報。此行慳吝即是 慳吝報。此持戒即是持戒報。此毀戒即是毀 戒報。此忍辱即是忍辱報。此瞋恚即是瞋恚 報。此精進即是精進報。此懈怠即是懈怠報。 此禪定即是禪定報。此散亂即是散亂報。此 勝慧即是勝慧報。此惡慧即是惡慧報。此身 善作即是身善作報。此身惡作即是身惡作 報。此語善作即是語善作報。此語惡作即是 語惡作報。此意善作即是意善作報。此意惡 作即是意惡作報。此是善此是不善。此應作 此不應作。此業作已於長夜中得利益安樂 善行相應。此業作已於長夜中無利苦惱得 不善行相應。如是等法於善知識所。聞其所 說示教利喜。又復觀察知是法器。即為宣說 甚深之法。謂空無相無願加行等法。復說無 生無起無我無人無眾生無壽者甚深緣起之 法此法是有此即有得。此法是無此即無得。 此法若有此即是生。此法若無此即是滅。此 是無明緣行。行緣識。識緣名色。名色緣六處。 六處緣觸觸緣受。受緣愛。愛緣取。取緣有。 有緣生。生緣老死憂悲苦惱。如是即一大苦 蘊生若法不有此即無得。即是滅法。謂無明 滅即行滅。行滅即識滅。識滅即名色滅。名色 滅即六處滅。六處滅即觸滅。觸滅即受滅受 滅即愛滅。愛滅即取滅。取滅即有滅有滅即 生滅。生滅即老死憂悲苦惱滅。如是即一大 苦蘊滅。此等諸法若生若滅。於勝義諦中無 有少法可得。何以故。一切法緣生故。無主宰 無作者。無受者因緣故轉。然於是中無法可 轉。亦非無轉亦無異法。隨轉和合施設三界。 但以煩惱業轉故有施設。愚迷之者。於不實 法中觀以為實。智者應知無有少法作者可 得。以作者不可得故。無法可轉亦非無轉。如 是所說甚深之法。若能聞已不生疑惑。是人 即入一切法無障礙性。不著色受想行識。不 著眼色耳聲鼻香舌味身觸意法。眼識乃至 意識。信一切法自性本空。信一切法自性本 離。諸仁者。彼信不退菩薩。信是法故即不減 失。見佛聞法承事淨眾。在在所生常得見佛。 聽受正法承事淨眾。常生有佛世時。隨彼生 已。發起精進勤求善法。以精進故。於白衣舍 無義利事。謂妻子男女奴婢眷屬。及所作用 而悉棄捨。及盛年戲樂不生愛著起賢善心。 願於諸佛世尊清淨教中正信出家。得出家 已近善知識。與善知識同登善道。而能獲得 諸善意樂聽聞善法。隨所聞已真實修行。不 以語飾勝慧具足。發起精進勤求多聞。隨所 聞法為他廣說無所希求。所得名聞利養無 愛著心。以如實語為他說法。隨聞隨住亦然。 如實為他說法。使聽法者獲得大慈。於一切 眾生。起大悲心。於彼多聞而不厭捨。於身命 緣少欲喜足寂靜圓滿。增長善行樂閑寂處。 隨所聞法審觀其義。於諸義理攝而無散。不 著於文歸趣實義。普為一切天人世間。非但 為己勤修勝行。廣為眾生勤求無上最勝之 智。令他眾生於佛智中得不放逸。此復云何 名不放逸。所謂最初調攝諸根見眼色等。不 取於相不著相好。諸色境中於味於染如實 知故常求出離。耳聲鼻香舌味身觸意法亦 然。智了知已不取於相不著相好。於味於染 如實知故常求出離。此名不放逸。復次不放 逸者。能於自心善調伏已。亦復隨應攝護他 心。煩惱染愛而善息除。法愛隨轉欲尋瞋尋 害尋止而不行。貪瞋癡等諸不善根亦悉不 行。復能制止身語意業諸不善行。不深固作 意而亦不起。以要言之。一切罪不善法皆悉 除斷。此名不放逸。諸仁者。此如是等不放 逸法。菩薩勤行即得淨信而不放逸。大祕密 主。汝等當知信之一法廣多清淨。即能常時 專求善法。若具信補特伽羅。於他世中離惡 趣怖。亦復不墮諸惡作心。而常獲得眾聖稱 讚。 復次祕密主。住法行人即能獲得正法善趣 常樂見佛。安住聖道得大自在。得自在已。復 令他人普皆圓滿自在之法。住菩提心得如 來智。又祕密主。若人欲得最勝妙樂。應當 畢竟善修正行修涅槃法。大祕密主。今此眾 會皆承宿善根力故來集此。善修正行於諸 善根而不減失。云何善根得不減失。謂修不 放逸行。是故若天若人所有善根皆不減失。 何以故。彼不放逸心善護諸境故。能離一切 貪愛欲染近習法愛。即能制止欲瞋害尋。復 能息除不深固作意諸不善法。離貪瞋癡。於 身語意麤重過失而悉止息。乃至一切諸善 法分。若有減失皆悉不行。此名不放逸。若人 信解不放逸法。即能隨順諸精進事。以精進 不放逸故。是人乃能積集修作淨信功德。由 修淨信及不放逸精進法故。即能修作正念 正知。以正念正知故。即於一切菩提分法而 不壞失。若具淨信不放逸精進正念正知者。 即能勤修深固之法。大祕密主。菩薩若於深 固法中得解脫者。即於有於無如實能知。此 中云何是有。云何是無。謂正修聖解脫法。此 即是有。若不正修聖解脫法。此即是無。若有 業有報。此即是有。若無業無報。此即是無。若 世俗諦中眼耳鼻舌身意。此即是有。勝義諦 中眼耳鼻舌身意。此即是無。菩薩於大菩提 發起精進即有。於大菩提懈怠即無。顛倒所 起五蘊即有。無因所起之法即無。色是無常 是苦是壞滅法即有。色是常是堅牢是相續 是不壞滅是安住法即無。受想行識是無常 是苦是壞滅法即有。受想行識是常是堅牢 是相續是不壞滅是安住法即無。無明緣行 即有。不實無明行即無。行緣識即有。不實行 識即無。識緣名色即有。不實識名色即無。名 色緣六處即有。不實名色六處即無。六處緣 觸即有。不實六處觸即無。觸緣受即有。不實 觸受即無。受緣愛即有。不實受愛即無。愛緣 取即有。不實愛取即無。取緣有即有。不實取 有即無。有緣生即有。不實生有即無。生緣老 死憂悲苦惱即有。不實生老死憂悲苦惱即 無。布施得大富即有。布施感貧窮即無。持戒 生天即有。持戒墮惡趣即無。多聞具大慧即 有。多聞成染慧即無。禪觀不散亂即有。禪觀 散亂即無。不深固作意生起煩惱即有。深固 作意生起煩惱即無。不起增上慢人趣證涅 槃即有。增上慢人得佛授記即無。於一切處 通達空即有。於內執我即無。以智勤行得解 脫即有。我慢相應出離者即無。又若我人眾 生壽者。於不實五蘊中求其實法即無。復次 大祕密主。勤行不放逸深固作意菩薩。於有 於無如實了知。世間一切智者許可。如實知 已。雖行於有而不取著。雖行於無亦不取著。 即能通達諸佛世尊所說實義。 佛說如來不思議祕密大乘經卷第十六

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　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

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【經文資訊】大正新脩大藏經 第十一冊 No. 312《佛說如來不思議祕密大乘經》CBETA 電子佛典 V1.17 普及版

# Taisho Tripitaka Vol. 11, No. 312 佛說如來不思議祕密大乘經, CBETA Chinese Electronic Tripitaka V1.17, Normalized Version

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佛說如來不思議祕密大乘經卷第十六

本經佛學辭彙一覽(共 165 條)