如是我(wo)聞:一(yi)時,佛在(zai)王(wang)舍城(cheng)耆(qi)阇崛山中,與大比丘(qiu)眾萬二千人(ren)俱(ju),菩薩摩訶薩八(ba)萬人(ren),天、龍、夜叉、乾闥婆(po)(po)、阿修羅(luo)、迦(jia)樓(lou)羅(luo)、緊那羅(luo)、摩睺羅(luo)伽,諸比丘(qiu)、比丘(qiu)尼、優婆(po)(po)塞、優婆(po)(po)夷俱(ju)。大轉輪(lun)(lun)(lun)王(wang)、小轉輪(lun)(lun)(lun)王(wang),金(jin)輪(lun)(lun)(lun)、銀輪(lun)(lun)(lun)諸轉輪(lun)(lun)(lun)王(wang),國(guo)王(wang)、王(wang)子、國(guo)臣、國(guo)民、國(guo)士、國(guo)女、國(guo)大長者,各(ge)與眷屬百千萬數而自圍繞,來詣(yi)佛所,頭面(mian)禮足,繞百千匝,燒香散華種種供(gong)養,供(gong)養佛已,退一(yi)面(mian)坐(zuo)。
其菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)名(ming)曰(yue):文殊師(shi)(shi)(shi)利法(fa)王(wang)(wang)(wang)(wang)子(zi)(zi)、大(da)(da)威德藏法(fa)王(wang)(wang)(wang)(wang)子(zi)(zi)、無(wu)(wu)憂藏法(fa)王(wang)(wang)(wang)(wang)子(zi)(zi)、大(da)(da)辯藏法(fa)王(wang)(wang)(wang)(wang)子(zi)(zi)、彌(mi)勒菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、導首菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、藥(yao)(yao)王(wang)(wang)(wang)(wang)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、藥(yao)(yao)上菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、華(hua)幢菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、華(hua)光(guang)幢菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、陀羅(luo)尼自在(zai)王(wang)(wang)(wang)(wang)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、觀世(shi)(shi)音菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、大(da)(da)勢至(zhi)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、常(chang)精進(jin)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、寶印手菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、寶積菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、寶杖(zhang)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、越三(san)(san)界菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、毗摩(mo)跋羅(luo)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、香象菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、大(da)(da)香象菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、師(shi)(shi)(shi)子(zi)(zi)吼王(wang)(wang)(wang)(wang)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、師(shi)(shi)(shi)子(zi)(zi)游戲世(shi)(shi)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、師(shi)(shi)(shi)子(zi)(zi)奮迅菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、師(shi)(shi)(shi)子(zi)(zi)精進(jin)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、勇(yong)銳力(li)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、師(shi)(shi)(shi)子(zi)(zi)威猛伏菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、莊嚴菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)、大(da)(da)莊嚴菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa),如(ru)是(shi)(shi)(shi)(shi)等菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)摩(mo)訶(he)薩(sa)(sa)(sa)(sa)八萬人俱。是(shi)(shi)(shi)(shi)諸(zhu)(zhu)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa),莫不(bu)皆是(shi)(shi)(shi)(shi)法(fa)身大(da)(da)士,戒、定、慧、解(jie)脫(tuo)(tuo)、解(jie)脫(tuo)(tuo)知(zhi)見之所成就(jiu)。其心(xin)禪寂常(chang)在(zai)三(san)(san)昧,恬安(an)惔怕無(wu)(wu)為無(wu)(wu)欲(yu),顛倒亂想不(bu)復得(de)入,靜寂清(qing)澄志玄虛漠,守之不(bu)動億百(bai)千劫,無(wu)(wu)量法(fa)門悉現在(zai)前,得(de)大(da)(da)智慧通達諸(zhu)(zhu)法(fa),曉(xiao)(xiao)了(le)分(fen)別(bie)性(xing)(xing)相真實,有(you)無(wu)(wu)長(chang)短(duan)明現顯白。又能(neng)(neng)善知(zhi)諸(zhu)(zhu)根(gen)(gen)(gen)性(xing)(xing)欲(yu),以(yi)陀羅(luo)尼無(wu)(wu)礙辯才,諸(zhu)(zhu)佛轉法(fa)輪(lun)隨順能(neng)(neng)轉,微滴先墮以(yi)淹欲(yu)塵,開涅槃門扇解(jie)脫(tuo)(tuo)風(feng),除世(shi)(shi)熱惱致法(fa)清(qing)涼。次降甚深十二(er)因(yin)緣,用灑無(wu)(wu)明老病(bing)(bing)死等。猛盛熾然苦(ku)聚日光(guang),爾乃洪注無(wu)(wu)上大(da)(da)乘。潤漬眾(zhong)(zhong)生(sheng)諸(zhu)(zhu)有(you)善根(gen)(gen)(gen),布善種(zhong)子(zi)(zi)遍功德田(tian),普令(ling)一切(qie)發菩(pu)(pu)(pu)(pu)(pu)提萌。智慧日月方便時節(jie),扶疏增長(chang)大(da)(da)乘事業,令(ling)眾(zhong)(zhong)疾成阿耨多羅(luo)三(san)(san)藐(miao)三(san)(san)菩(pu)(pu)(pu)(pu)(pu)提。常(chang)住(zhu)(zhu)快樂(le)(le)微妙(miao)真實,無(wu)(wu)量大(da)(da)悲(bei)救苦(ku)眾(zhong)(zhong)生(sheng)。是(shi)(shi)(shi)(shi)諸(zhu)(zhu)眾(zhong)(zhong)生(sheng)真善知(zhi)識,是(shi)(shi)(shi)(shi)諸(zhu)(zhu)眾(zhong)(zhong)生(sheng)大(da)(da)良福田(tian),是(shi)(shi)(shi)(shi)諸(zhu)(zhu)眾(zhong)(zhong)生(sheng)不(bu)請之師(shi)(shi)(shi),是(shi)(shi)(shi)(shi)諸(zhu)(zhu)眾(zhong)(zhong)生(sheng)安(an)隱樂(le)(le)處(chu)、救處(chu)、護處(chu)、大(da)(da)依止處(chu),處(chu)處(chu)為眾(zhong)(zhong)作大(da)(da)導師(shi)(shi)(shi)。能(neng)(neng)為生(sheng)盲而作眼目,聾劓啞(ya)者作耳(er)鼻舌,諸(zhu)(zhu)根(gen)(gen)(gen)毀缺能(neng)(neng)令(ling)具足,顛狂荒亂作大(da)(da)正念。船師(shi)(shi)(shi)、大(da)(da)船師(shi)(shi)(shi)運載群(qun)生(sheng),渡生(sheng)死河,置涅槃岸(an)。醫王(wang)(wang)(wang)(wang)、大(da)(da)醫王(wang)(wang)(wang)(wang),分(fen)別(bie)病(bing)(bing)相曉(xiao)(xiao)了(le)藥(yao)(yao)性(xing)(xing),隨病(bing)(bing)授藥(yao)(yao)令(ling)眾(zhong)(zhong)樂(le)(le)服。調(diao)御、大(da)(da)調(diao)御,無(wu)(wu)諸(zhu)(zhu)放逸行,猶(you)如(ru)象馬(ma)師(shi)(shi)(shi)能(neng)(neng)調(diao)無(wu)(wu)不(bu)調(diao)。師(shi)(shi)(shi)子(zi)(zi)勇(yong)猛威伏眾(zhong)(zhong)獸,難可沮壞,游戲菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)諸(zhu)(zhu)波羅(luo)蜜(mi)。于如(ru)來地堅固不(bu)動,安(an)住(zhu)(zhu)愿力(li)廣凈佛國,不(bu)久得(de)成阿耨多羅(luo)三(san)(san)藐(miao)三(san)(san)菩(pu)(pu)(pu)(pu)(pu)提。是(shi)(shi)(shi)(shi)諸(zhu)(zhu)菩(pu)(pu)(pu)(pu)(pu)薩(sa)(sa)(sa)(sa)摩(mo)訶(he)薩(sa)(sa)(sa)(sa),皆有(you)如(ru)是(shi)(shi)(shi)(shi)不(bu)思議功德。
其(qi)比丘名曰:大智(zhi)舍利弗(fu)、神通目揵連、慧命須菩提(ti)、摩(mo)訶迦(jia)旃(zhan)延、彌(mi)多(duo)羅尼子、富(fu)樓(lou)(lou)那(nei)、阿(a)若憍陳如等,天眼阿(a)那(nei)律、持(chi)律優波離(li)、侍者阿(a)難、佛(fo)子羅云、優波難陀(tuo)(tuo)、離(li)婆多(duo)、劫(jie)賓那(nei)、薄拘(ju)羅、阿(a)周(zhou)陀(tuo)(tuo)、莎伽(jia)陀(tuo)(tuo)、頭陀(tuo)(tuo)大迦(jia)葉(xie)(xie)、憂樓(lou)(lou)頻螺迦(jia)葉(xie)(xie)、伽(jia)耶迦(jia)葉(xie)(xie)、那(nei)提(ti)迦(jia)葉(xie)(xie)。如是等比丘萬二(er)千人,皆阿(a)羅漢,盡諸結漏(lou),無復(fu)縛著,真正解脫。
爾時,大(da)莊嚴菩(pu)薩(sa)(sa)摩(mo)訶(he)薩(sa)(sa),遍(bian)觀眾坐各定意已,與(yu)眾中八萬菩(pu)薩(sa)(sa)摩(mo)訶(he)薩(sa)(sa)俱,從(cong)座而(er)起,來詣佛(fo)所(suo),頭面(mian)禮足(zu),繞百千匝,燒散天(tian)(tian)(tian)(tian)華、天(tian)(tian)(tian)(tian)香(xiang)(xiang)、天(tian)(tian)(tian)(tian)衣、天(tian)(tian)(tian)(tian)瓔珞(luo)、天(tian)(tian)(tian)(tian)無(wu)價寶,從(cong)于空中旋轉來下(xia),四面(mian)云集(ji)而(er)獻于佛(fo)。天(tian)(tian)(tian)(tian)廚、天(tian)(tian)(tian)(tian)缽(bo)器(qi)、天(tian)(tian)(tian)(tian)百味充(chong)滿盈溢,見色(se)聞香(xiang)(xiang)自然飽足(zu),天(tian)(tian)(tian)(tian)幢、天(tian)(tian)(tian)(tian)幡、天(tian)(tian)(tian)(tian)幰蓋、天(tian)(tian)(tian)(tian)妙樂具,處處安置作天(tian)(tian)(tian)(tian)伎樂,娛樂于佛(fo)。即(ji)前(qian)胡跪(gui)合掌,一心(xin)俱共同(tong)聲說偈(jie)贊(zan)言:
大哉大悟大圣主(zhu),無垢無染無所(suo)著,
天(tian)人(ren)象馬(ma)調御師,道(dao)風德香熏一切(qie),
智恬情怕慮凝靜,意滅識亡心亦寂,
永斷夢妄思(si)想念,無(wu)復諸大陰界入。
其身非(fei)(fei)有亦(yi)非(fei)(fei)無,非(fei)(fei)因非(fei)(fei)緣(yuan)非(fei)(fei)自(zi)他,
非方(fang)非圓非短(duan)長,非出非沒非生滅,
非造非起非為(wei)作,非坐非臥非行住,
非動非轉(zhuan)非閑靜,非進非退(tui)非安(an)危(wei),
非(fei)是非(fei)非(fei)非(fei)得失,非(fei)彼(bi)非(fei)此非(fei)去(qu)來,
非青非黃非赤白(bai),非紅(hong)非紫種(zhong)種(zhong)色。
戒定慧解知見生,三明(ming)六通道(dao)品(pin)發,
慈悲十力無畏起,眾生善業因(yin)緣(yuan)出。
示為丈六紫金暉,方整照曜(yao)甚明徹,
毫相月旋項日光,旋發紺(gan)青頂肉(rou)髻,
凈眼明照上下眴,眉睫紺舒方口頰(jia),
唇舌(she)赤好若丹果(guo),白齒四(si)十猶珂雪,
額廣鼻修(xiu)面門開(kai),胸(xiong)表卍字師子臆(yi),
手足柔軟(ruan)具千(qian)輻(fu),腋掌合縵內外握,
臂修肘長指直纖(xian),皮(pi)膚(fu)細軟毛右(you)旋,
踝膝不現陰(yin)馬(ma)藏,細筋鎖骨鹿膊腸(chang),
表里映徹凈無垢(gou),凈水(shui)莫染不受塵,
如是等相三(san)十二,八(ba)十種好似可(ke)見,
而(er)實無相(xiang)非相(xiang)色,一(yi)切有相(xiang)眼對絕,
無相(xiang)之相(xiang)有(you)相(xiang)身(shen),眾生身(shen)相(xiang)相(xiang)亦然。
能令眾生(sheng)歡喜禮,虔(qian)心表敬誠殷(yin)勤(qin),
因是自(zi)高我慢除,成就如(ru)是妙色軀(qu)。
我等八(ba)萬之等眾,俱共(gong)稽首咸歸(gui)命(ming),
善滅思想心意(yi)識,象(xiang)馬調御無著圣!
稽首(shou)歸依(yi)法(fa)色身,戒定慧解(jie)知見聚(ju),
稽首歸(gui)依(yi)(yi)妙幢相,稽首歸(gui)依(yi)(yi)難思議!
梵(fan)音雷震(zhen)向八種,微(wei)妙清凈甚(shen)深遠(yuan),
四諦(di)六度十二緣,隨順眾生心業轉,
有聞莫不心意開,無量生死(si)眾(zhong)結(jie)斷(duan),
有聞(wen)或(huo)得須陀(tuo)洹,斯(si)陀(tuo)阿那(nei)阿羅漢,
無(wu)漏無(wu)為(wei)緣覺處,無(wu)生無(wu)滅菩薩地,
或得無量陀羅尼,無礙樂說(shuo)大(da)辯才。
演說甚深(shen)微(wei)妙偈,游戲澡(zao)浴法清池,
或躍(yue)飛騰現神足,出沒水火身自由(you)。
如是(shi)法輪(lun)相如是(shi),清凈無邊難思議,
我等咸復共稽首,歸依法(fa)輪轉以時,
稽首(shou)歸(gui)依梵音(yin)聲,稽首(shou)歸(gui)依緣諦度(du)!
世尊(zun)往昔無(wu)量劫,勤苦修習(xi)眾德行,
為我人天(tian)龍神(shen)王,普及一(yi)切(qie)諸眾生(sheng),
能舍(she)一切諸難舍(she),財寶妻(qi)子及國城(cheng),
于法內外無所吝(lin),頭目髓腦悉施人(ren),
奉持諸佛清凈戒,乃(nai)至(zhi)失命不(bu)毀傷。
若(ruo)人刀杖來(lai)加害(hai),惡口罵辱終不嗔,
歷劫挫(cuo)身不(bu)倦惰,晝夜攝心常在禪,
遍學一切眾道法,智慧(hui)深入眾生根,
是故(gu)今(jin)得自在(zai)力,于法自在(zai)為法王。
我等咸共俱稽首,歸依能勤(qin)諸難勤(qin)!”
爾時(shi),大莊嚴菩(pu)(pu)薩(sa)摩訶薩(sa)與八萬(wan)菩(pu)(pu)薩(sa)摩訶薩(sa),說是偈贊佛(fo)已(yi),俱白佛(fo)言:“世(shi)尊,我等八萬(wan)菩(pu)(pu)薩(sa)之眾,今(jin)者(zhe)欲于如來法中有所(suo)咨問(wen)(wen)。不審世(shi)尊,垂愍(min)聽不?”佛(fo)告大莊嚴菩(pu)(pu)薩(sa)及八萬(wan)菩(pu)(pu)薩(sa)言:“善哉!善哉!善男子(zi),善知是時(shi),恣汝(ru)所(suo)問(wen)(wen)。如來不久當(dang)般涅槃(pan)!涅槃(pan)之后,普令(ling)一切無(wu)復(fu)余疑(yi)。欲何所(suo)問(wen)(wen),便可說也(ye)。”
于是大(da)莊嚴(yan)菩薩與八萬菩薩,即(ji)共同聲白佛言:“世尊,菩薩摩訶薩欲(yu)得疾成阿(a)耨多羅三(san)藐三(san)菩提(ti),應(ying)當(dang)修行何等(deng)法門(men)(men)?何等(deng)法門(men)(men)能令菩薩摩訶薩疾成阿(a)耨多羅三(san)藐三(san)菩提(ti)?”
佛(fo)告大莊嚴菩(pu)(pu)薩及八萬菩(pu)(pu)薩言:“善男子,有一法(fa)門,能令(ling)菩(pu)(pu)薩疾得阿耨(nou)多(duo)羅(luo)三(san)藐(miao)三(san)菩(pu)(pu)提(ti)。若(ruo)有菩(pu)(pu)薩學(xue)是(shi)法(fa)門者,則能疾得阿耨(nou)多(duo)羅(luo)三(san)藐(miao)三(san)菩(pu)(pu)提(ti)。”
“世(shi)尊,是法門者,號字何等?其(qi)義云何?菩薩云何修行(xing)?”
佛言(yan):“善男子,是(shi)(shi)(shi)(shi)(shi)一法(fa)(fa)門,名為(wei)無(wu)(wu)量(liang)(liang)義。菩(pu)薩欲(yu)(yu)得(de)修學無(wu)(wu)量(liang)(liang)義者(zhe),應(ying)當觀(guan)察(cha)一切諸法(fa)(fa),自本來今(jin)性相(xiang)(xiang)空寂,無(wu)(wu)大無(wu)(wu)小(xiao),無(wu)(wu)生(sheng)無(wu)(wu)滅(mie),非住(zhu)(zhu)非動(dong),不(bu)進不(bu)退(tui),猶如(ru)(ru)虛空無(wu)(wu)有二(er)法(fa)(fa)。而諸眾生(sheng)虛妄(wang)橫(heng)計,是(shi)(shi)(shi)(shi)(shi)此是(shi)(shi)(shi)(shi)(shi)彼,是(shi)(shi)(shi)(shi)(shi)得(de)是(shi)(shi)(shi)(shi)(shi)失,起(qi)不(bu)善念造(zao)眾惡(e)業(ye),輪回六趣備(bei)諸苦毒,無(wu)(wu)量(liang)(liang)億劫不(bu)能(neng)自出。菩(pu)薩摩訶薩如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)諦(di)觀(guan),生(sheng)憐愍心,發大慈(ci)悲(bei),將欲(yu)(yu)救(jiu)拔。又復深入(ru)一切諸法(fa)(fa),法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)生(sheng)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)法(fa)(fa),法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)住(zhu)(zhu)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)法(fa)(fa),法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)異如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)法(fa)(fa),法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)滅(mie)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)法(fa)(fa);法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)能(neng)生(sheng)惡(e)法(fa)(fa),法(fa)(fa)相(xiang)(xiang)如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)能(neng)生(sheng)善法(fa)(fa),住(zhu)(zhu)、異、滅(mie)者(zhe)亦復如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)。菩(pu)薩如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)觀(guan)察(cha)四相(xiang)(xiang)始末悉(xi)遍知已,次復諦(di)觀(guan)一切諸法(fa)(fa),念念不(bu)住(zhu)(zhu),新(xin)新(xin)生(sheng)滅(mie),復觀(guan)即時生(sheng)、住(zhu)(zhu)、異、滅(mie)。如(ru)(ru)是(shi)(shi)(shi)(shi)(shi)觀(guan)已,而入(ru)眾生(sheng)諸根性欲(yu)(yu);性欲(yu)(yu)無(wu)(wu)量(liang)(liang)故,說(shuo)法(fa)(fa)無(wu)(wu)量(liang)(liang);說(shuo)法(fa)(fa)無(wu)(wu)量(liang)(liang),義亦無(wu)(wu)量(liang)(liang)。
“無(wu)(wu)(wu)(wu)量(liang)義者,從一(yi)法生(sheng)。其一(yi)法者,即無(wu)(wu)(wu)(wu)相(xiang)(xiang)(xiang)也。如(ru)是無(wu)(wu)(wu)(wu)相(xiang)(xiang)(xiang),無(wu)(wu)(wu)(wu)相(xiang)(xiang)(xiang)不(bu)相(xiang)(xiang)(xiang),不(bu)相(xiang)(xiang)(xiang)無(wu)(wu)(wu)(wu)相(xiang)(xiang)(xiang),名為實(shi)相(xiang)(xiang)(xiang)。菩薩(sa)摩訶(he)薩(sa)安住如(ru)是真實(shi)相(xiang)(xiang)(xiang)已,所發(fa)慈悲明諦不(bu)虛(xu),于眾(zhong)(zhong)生(sheng)所真能(neng)拔(ba)苦(ku)(ku);苦(ku)(ku)既拔(ba)已,復為說法,令諸眾(zhong)(zhong)生(sheng)受(shou)于快樂。善(shan)(shan)(shan)男(nan)(nan)子(zi)(zi),菩薩(sa)若能(neng)如(ru)是修(xiu)一(yi)法門無(wu)(wu)(wu)(wu)量(liang)義者,必(bi)得疾成阿耨多羅三(san)藐三(san)菩提。善(shan)(shan)(shan)男(nan)(nan)子(zi)(zi),如(ru)是甚深無(wu)(wu)(wu)(wu)上(shang)(shang)大(da)(da)乘《無(wu)(wu)(wu)(wu)量(liang)義經》,文理真正,尊無(wu)(wu)(wu)(wu)過上(shang)(shang),三(san)世諸佛所共守(shou)護,無(wu)(wu)(wu)(wu)有眾(zhong)(zhong)魔(mo)群道(dao)得入,不(bu)為一(yi)切(qie)邪見生(sheng)死之所壞敗。是故(gu),善(shan)(shan)(shan)男(nan)(nan)子(zi)(zi),菩薩(sa)摩訶(he)薩(sa)若欲疾成無(wu)(wu)(wu)(wu)上(shang)(shang)菩提,應當修(xiu)學(xue)如(ru)是甚深無(wu)(wu)(wu)(wu)上(shang)(shang)大(da)(da)乘《無(wu)(wu)(wu)(wu)量(liang)義經》。”
爾時,大莊嚴菩薩(sa)復(fu)白佛言:“世(shi)尊(zun)(zun),世(shi)尊(zun)(zun)說(shuo)(shuo)法(fa)(fa)(fa)不(bu)(bu)可思(si)(si)議,眾生(sheng)(sheng)根性(xing)亦不(bu)(bu)可思(si)(si)議,法(fa)(fa)(fa)門解脫亦不(bu)(bu)可思(si)(si)議。我等(deng)于佛所說(shuo)(shuo)諸(zhu)法(fa)(fa)(fa)無(wu)(wu)(wu)復(fu)疑惑,而諸(zhu)眾生(sheng)(sheng)生(sheng)(sheng)迷惑心,故重咨問。世(shi)尊(zun)(zun),自從如來(lai)得(de)道已來(lai)四十(shi)余(yu)年,常(chang)為眾生(sheng)(sheng)演說(shuo)(shuo)諸(zhu)法(fa)(fa)(fa)四相之義,苦義、空義、無(wu)(wu)(wu)常(chang)、無(wu)(wu)(wu)我,無(wu)(wu)(wu)大無(wu)(wu)(wu)小,無(wu)(wu)(wu)生(sheng)(sheng)無(wu)(wu)(wu)滅,一(yi)切無(wu)(wu)(wu)相,法(fa)(fa)(fa)性(xing)法(fa)(fa)(fa)相本來(lai)空寂(ji),不(bu)(bu)來(lai)不(bu)(bu)去(qu),不(bu)(bu)出不(bu)(bu)沒。若有(you)聞者(zhe),或得(de)暖法(fa)(fa)(fa)、頂法(fa)(fa)(fa)、世(shi)第(di)一(yi)法(fa)(fa)(fa)、須陀洹果(guo)、斯陀含果(guo)、阿那(nei)含果(guo)、阿羅(luo)漢果(guo)、辟支佛道,發菩提心登第(di)一(yi)地(di)、第(di)二(er)、第(di)三(san)至第(di)十(shi)地(di)。往日所說(shuo)(shuo)諸(zhu)法(fa)(fa)(fa)之義,與今所說(shuo)(shuo),有(you)何(he)(he)等(deng)異(yi)?而言甚深(shen)無(wu)(wu)(wu)上大乘《無(wu)(wu)(wu)量義經(jing)》,菩薩(sa)修行必得(de)疾成無(wu)(wu)(wu)上菩提,是事云何(he)(he)?唯(wei)愿世(shi)尊(zun)(zun),慈愍(min)一(yi)切,廣為眾生(sheng)(sheng)而分別之,普令現在及(ji)未(wei)來(lai)世(shi)有(you)聞法(fa)(fa)(fa)者(zhe)無(wu)(wu)(wu)余(yu)疑網(wang)。”
于是(shi)(shi)佛告大(da)莊嚴菩薩(sa):“善哉!善哉!大(da)善男子,能問如來如是(shi)(shi)甚(shen)深無上(shang)大(da)乘微妙(miao)之(zhi)義。當(dang)知汝能多所利益(yi),安(an)樂人天,拔苦眾(zhong)生(sheng),真大(da)慈悲,信實不虛,以(yi)(yi)是(shi)(shi)因緣必得疾成無上(shang)菩提,亦令一(yi)(yi)切今世(shi)、來世(shi)諸有眾(zhong)生(sheng)得成無上(shang)菩提。善男子,自我道場菩提樹(shu)下端坐六(liu)年,得成阿耨多羅三(san)藐三(san)菩提,以(yi)(yi)佛眼觀一(yi)(yi)切諸法(fa)不可宣(xuan)說。所以(yi)(yi)者何(he)?以(yi)(yi)諸眾(zhong)生(sheng)性欲不同,性欲不同種(zhong)(zhong)種(zhong)(zhong)說法(fa),種(zhong)(zhong)種(zhong)(zhong)說法(fa)以(yi)(yi)方(fang)便(bian)力,四十余年未曾顯實,是(shi)(shi)故眾(zhong)生(sheng)得道差別,不得疾成無上(shang)菩提。
“善(shan)男(nan)(nan)子(zi),法(fa)(fa)譬(pi)如水(shui)能(neng)洗(xi)(xi)垢(gou)穢,若(ruo)井、若(ruo)池(chi)、若(ruo)江(jiang)、若(ruo)河(he)(he)、溪(xi)渠(qu)(qu)大海(hai),皆悉(xi)能(neng)洗(xi)(xi)諸有垢(gou)穢;其(qi)(qi)法(fa)(fa)水(shui)者亦(yi)(yi)復如是(shi),能(neng)洗(xi)(xi)眾生諸煩(fan)惱垢(gou)。善(shan)男(nan)(nan)子(zi),水(shui)性(xing)是(shi)一(yi),江(jiang)河(he)(he)井池(chi)、溪(xi)渠(qu)(qu)大海(hai)各(ge)各(ge)別異(yi);其(qi)(qi)法(fa)(fa)性(xing)者亦(yi)(yi)復如是(shi),洗(xi)(xi)除塵勞等無差別,三(san)法(fa)(fa)、四果(guo)、二道不一(yi)。善(shan)男(nan)(nan)子(zi),水(shui)雖俱洗(xi)(xi),而井非(fei)池(chi)、池(chi)非(fei)江(jiang)河(he)(he)、溪(xi)渠(qu)(qu)非(fei)海(hai);而如來世雄于法(fa)(fa)自(zi)在,所(suo)說(shuo)諸法(fa)(fa)亦(yi)(yi)復如是(shi),初(chu)(chu)中后(hou)說(shuo)皆能(neng)洗(xi)(xi)除眾生煩(fan)惱,而初(chu)(chu)非(fei)中,而中非(fei)后(hou),初(chu)(chu)中后(hou)說(shuo),文(wen)辭雖一(yi)而義各(ge)異(yi)。
“善男子(zi),我起樹王(wang)詣波羅(luo)(luo)奈鹿野園中(zhong),為(wei)阿若(ruo)拘鄰(lin)等五人轉四諦法(fa)輪時,亦(yi)說(shuo)(shuo)諸(zhu)法(fa)本(ben)來(lai)空(kong)(kong)寂(ji),代(dai)謝不(bu)(bu)住(zhu),念(nian)(nian)(nian)念(nian)(nian)(nian)生(sheng)滅(mie)(mie)。中(zhong)間于此(ci)及以處處,為(wei)諸(zhu)比丘并眾菩薩,辯演宣(xuan)說(shuo)(shuo)十二因(yin)緣、六(liu)波羅(luo)(luo)蜜(mi),亦(yi)說(shuo)(shuo)諸(zhu)法(fa)本(ben)來(lai)空(kong)(kong)寂(ji),代(dai)謝不(bu)(bu)住(zhu),念(nian)(nian)(nian)念(nian)(nian)(nian)生(sheng)滅(mie)(mie)。今復(fu)于此(ci)演說(shuo)(shuo)大乘《無量義(yi)(yi)經》,亦(yi)說(shuo)(shuo)諸(zhu)法(fa)本(ben)來(lai)空(kong)(kong)寂(ji),代(dai)謝不(bu)(bu)住(zhu),念(nian)(nian)(nian)念(nian)(nian)(nian)生(sheng)滅(mie)(mie)。善男子(zi),是故(gu)(gu)初說(shuo)(shuo)、中(zhong)說(shuo)(shuo)、今說(shuo)(shuo),文辭(ci)是一(yi)而義(yi)(yi)差異;義(yi)(yi)異故(gu)(gu),眾生(sheng)解(jie)異;解(jie)異故(gu)(gu),得(de)(de)法(fa)、得(de)(de)果、得(de)(de)道亦(yi)異。
“善男子(zi),初(chu)說(shuo)四(si)諦,為(wei)(wei)求(qiu)聲聞人;而(er)八(ba)億諸天來下(xia)聽法(fa)(fa),發菩提心(xin)。中于處處演說(shuo)甚深十(shi)二因緣(yuan),為(wei)(wei)求(qiu)辟(pi)支佛人;而(er)無量(liang)眾(zhong)生(sheng)(sheng)發菩提心(xin),或住聲聞。次說(shuo)方等(deng)十(shi)二部經摩訶般若、華嚴海云,演說(shuo)菩薩歷劫修行;而(er)百千(qian)比丘、萬億人天,無量(liang)得(de)須陀洹、得(de)斯陀含、得(de)阿那含、得(de)阿羅漢,住辟(pi)支佛因緣(yuan)法(fa)(fa)中。善男子(zi),以是(shi)義故,故知說(shuo)同而(er)義別(bie)異;義異故,眾(zhong)生(sheng)(sheng)解(jie)異;解(jie)異故,得(de)法(fa)(fa)、得(de)果、得(de)道亦異。
“是(shi)故,善(shan)男(nan)子,自我得道(dao)初起(qi)說(shuo)法(fa),至于今日(ri)演(yan)說(shuo)《大(da)乘(cheng)(cheng)無(wu)(wu)(wu)量(liang)義(yi)經(jing)》,未曾不(bu)說(shuo)苦、空、無(wu)(wu)(wu)常、無(wu)(wu)(wu)我,非(fei)(fei)(fei)真非(fei)(fei)(fei)假(jia),非(fei)(fei)(fei)大(da)非(fei)(fei)(fei)小,本來(lai)不(bu)然,今亦不(bu)滅(mie),一切(qie)無(wu)(wu)(wu)相,法(fa)相法(fa)性不(bu)來(lai)不(bu)去,而眾(zhong)(zhong)生四相所遷(qian)。善(shan)男(nan)子,以是(shi)義(yi)故,諸佛無(wu)(wu)(wu)有二言,能以一音普應(ying)(ying)眾(zhong)(zhong)聲;能以一身,示(shi)百(bai)千萬(wan)億(yi)那由(you)他(ta)無(wu)(wu)(wu)量(liang)無(wu)(wu)(wu)數恒(heng)河(he)沙(sha)身;一一身中,又示(shi)若干百(bai)千萬(wan)億(yi)那由(you)他(ta)阿僧祇(zhi)恒(heng)河(he)沙(sha)種(zhong)種(zhong)類形;一一形中,又示(shi)若干百(bai)千萬(wan)億(yi)那由(you)他(ta)阿僧祇(zhi)恒(heng)河(he)沙(sha)形。善(shan)男(nan)子,是(shi)則諸佛不(bu)可思議甚(shen)(shen)深境界,非(fei)(fei)(fei)二乘(cheng)(cheng)所知,亦非(fei)(fei)(fei)十住菩薩(sa)所及,唯佛與佛乃(nai)能究了!善(shan)男(nan)子,是(shi)故我說(shuo)微妙甚(shen)(shen)深無(wu)(wu)(wu)上大(da)乘(cheng)(cheng)《無(wu)(wu)(wu)量(liang)義(yi)經(jing)》,文(wen)理真正,尊無(wu)(wu)(wu)過上,三世諸佛所共守護(hu),無(wu)(wu)(wu)有眾(zhong)(zhong)魔外道(dao)得入,不(bu)為一切(qie)邪見生死之所壞敗。菩薩(sa)摩訶薩(sa)若欲疾成無(wu)(wu)(wu)上菩提,應(ying)(ying)當修學(xue)如(ru)是(shi)甚(shen)(shen)深無(wu)(wu)(wu)上大(da)乘(cheng)(cheng)《無(wu)(wu)(wu)量(liang)義(yi)經(jing)》。”
佛(fo)(fo)(fo)(fo)說是(shi)已,于(yu)是(shi)三千大千世(shi)(shi)界(jie)六種震動,自(zi)然空中(zhong)雨(yu)種種華(hua),天(tian)(tian)(tian)(tian)憂(you)缽(bo)(bo)(bo)羅華(hua)、缽(bo)(bo)(bo)曇(tan)摩華(hua)、拘(ju)物頭華(hua)、分陀(tuo)利華(hua)。又雨(yu)無數種種天(tian)(tian)(tian)(tian)香、天(tian)(tian)(tian)(tian)衣(yi)、天(tian)(tian)(tian)(tian)瓔珞、天(tian)(tian)(tian)(tian)無價寶,于(yu)上空中(zhong)旋(xuan)轉(zhuan)來下,供養于(yu)佛(fo)(fo)(fo)(fo)及諸菩薩、聲(sheng)聞大眾(zhong)。天(tian)(tian)(tian)(tian)廚、天(tian)(tian)(tian)(tian)缽(bo)(bo)(bo)器、天(tian)(tian)(tian)(tian)百味充滿盈溢(yi),天(tian)(tian)(tian)(tian)幢、天(tian)(tian)(tian)(tian)幡(fan)、天(tian)(tian)(tian)(tian)幰(xian)蓋、天(tian)(tian)(tian)(tian)妙樂具處(chu)處(chu)安置,作天(tian)(tian)(tian)(tian)伎樂歌(ge)嘆(tan)于(yu)佛(fo)(fo)(fo)(fo)。又復(fu)六種震動東方恒(heng)河沙等諸佛(fo)(fo)(fo)(fo)世(shi)(shi)界(jie),亦(yi)雨(yu)天(tian)(tian)(tian)(tian)華(hua)、天(tian)(tian)(tian)(tian)香、天(tian)(tian)(tian)(tian)衣(yi)、天(tian)(tian)(tian)(tian)瓔珞、天(tian)(tian)(tian)(tian)無價寶,天(tian)(tian)(tian)(tian)廚、天(tian)(tian)(tian)(tian)缽(bo)(bo)(bo)器、天(tian)(tian)(tian)(tian)百味,天(tian)(tian)(tian)(tian)幢、天(tian)(tian)(tian)(tian)幡(fan)、天(tian)(tian)(tian)(tian)幰(xian)蓋,天(tian)(tian)(tian)(tian)妙樂具作天(tian)(tian)(tian)(tian)伎樂,歌(ge)嘆(tan)彼(bi)佛(fo)(fo)(fo)(fo)及彼(bi)菩薩、聲(sheng)聞大眾(zhong)。南(nan)西(xi)北方、四維(wei)、上、下亦(yi)復(fu)如是(shi)。
于是眾(zhong)(zhong)中,三(san)(san)(san)(san)萬二(er)千菩(pu)(pu)薩摩訶薩得(de)(de)(de)無(wu)(wu)(wu)量義三(san)(san)(san)(san)昧。三(san)(san)(san)(san)萬四千菩(pu)(pu)薩摩訶薩得(de)(de)(de)無(wu)(wu)(wu)數(shu)無(wu)(wu)(wu)量陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni)門(men),能轉(zhuan)一切三(san)(san)(san)(san)世諸佛不退轉(zhuan)法(fa)(fa)輪(lun)。其諸比(bi)丘(qiu)、比(bi)丘(qiu)尼(ni)(ni)(ni)(ni)、優婆(po)塞、優婆(po)夷,天、龍、夜叉(cha)、乾闥婆(po)、阿(a)修羅(luo)(luo)(luo)(luo)、迦(jia)樓羅(luo)(luo)(luo)(luo)、緊那(nei)羅(luo)(luo)(luo)(luo)、摩睺羅(luo)(luo)(luo)(luo)伽,大轉(zhuan)輪(lun)王、小轉(zhuan)輪(lun)王,銀(yin)輪(lun)、鐵輪(lun)諸轉(zhuan)輪(lun)王,國(guo)(guo)王、王子、國(guo)(guo)臣、國(guo)(guo)民、國(guo)(guo)士、國(guo)(guo)女、國(guo)(guo)大長者(zhe),及諸眷屬百千眾(zhong)(zhong)俱,聞佛如來說是經時,或得(de)(de)(de)暖法(fa)(fa)、頂法(fa)(fa)、世間第一法(fa)(fa)、須陀(tuo)(tuo)洹果、斯陀(tuo)(tuo)含果、阿(a)那(nei)含果、阿(a)羅(luo)(luo)(luo)(luo)漢果、辟支佛果;又(you)(you)(you)得(de)(de)(de)菩(pu)(pu)薩無(wu)(wu)(wu)生法(fa)(fa)忍,又(you)(you)(you)得(de)(de)(de)一陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),又(you)(you)(you)得(de)(de)(de)二(er)陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),又(you)(you)(you)得(de)(de)(de)三(san)(san)(san)(san)陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),又(you)(you)(you)得(de)(de)(de)四陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni)、五(wu)六七八九十陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),又(you)(you)(you)得(de)(de)(de)百千萬億陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),又(you)(you)(you)得(de)(de)(de)無(wu)(wu)(wu)量無(wu)(wu)(wu)數(shu)恒河沙阿(a)僧祇陀(tuo)(tuo)羅(luo)(luo)(luo)(luo)尼(ni)(ni)(ni)(ni),皆能隨(sui)順轉(zhuan)不退轉(zhuan)法(fa)(fa)輪(lun)。無(wu)(wu)(wu)量眾(zhong)(zhong)生發阿(a)耨(nou)多(duo)羅(luo)(luo)(luo)(luo)三(san)(san)(san)(san)藐三(san)(san)(san)(san)菩(pu)(pu)提心。
爾時,大(da)(da)(da)莊(zhuang)嚴菩(pu)(pu)薩(sa)摩(mo)(mo)訶薩(sa)復白佛(fo)言:“世(shi)尊(zun),世(shi)尊(zun)說是(shi)微(wei)妙甚(shen)深(shen)無(wu)(wu)(wu)上大(da)(da)(da)乘(cheng)《無(wu)(wu)(wu)量義經(jing)》,真(zhen)實甚(shen)深(shen),甚(shen)深(shen)甚(shen)深(shen)!所(suo)以(yi)者(zhe)(zhe)何(he)(he)?于此眾(zhong)(zhong)(zhong)中,諸(zhu)(zhu)菩(pu)(pu)薩(sa)摩(mo)(mo)訶薩(sa)及(ji)諸(zhu)(zhu)四(si)眾(zhong)(zhong)(zhong),天龍鬼神(shen)、國(guo)王臣民(min)、諸(zhu)(zhu)有眾(zhong)(zhong)(zhong)生(sheng),聞(wen)是(shi)甚(shen)深(shen)無(wu)(wu)(wu)上大(da)(da)(da)乘(cheng)《無(wu)(wu)(wu)量義經(jing)》,無(wu)(wu)(wu)不(bu)獲得(de)陀羅尼門、三(san)(san)(san)法、四(si)果(guo)、菩(pu)(pu)提(ti)(ti)之心(xin)。當(dang)知(zhi)此經(jing),文理真(zhen)正,尊(zun)無(wu)(wu)(wu)過(guo)上,三(san)(san)(san)世(shi)諸(zhu)(zhu)佛(fo)之所(suo)守護,無(wu)(wu)(wu)有眾(zhong)(zhong)(zhong)魔群道得(de)入,不(bu)為(wei)(wei)一切邪見(jian)生(sheng)死之所(suo)壞敗。所(suo)以(yi)者(zhe)(zhe)何(he)(he)?一聞(wen)能(neng)持一切法故。若有眾(zhong)(zhong)(zhong)生(sheng)得(de)聞(wen)是(shi)經(jing),則為(wei)(wei)大(da)(da)(da)利。所(suo)以(yi)者(zhe)(zhe)何(he)(he)?若能(neng)修行,必得(de)疾(ji)成(cheng)(cheng)阿(a)耨多(duo)羅三(san)(san)(san)藐(miao)三(san)(san)(san)菩(pu)(pu)提(ti)(ti)。其(qi)有眾(zhong)(zhong)(zhong)生(sheng)不(bu)得(de)聞(wen)者(zhe)(zhe),當(dang)知(zhi)是(shi)等為(wei)(wei)失大(da)(da)(da)利,過(guo)無(wu)(wu)(wu)量無(wu)(wu)(wu)邊不(bu)可(ke)思(si)議(yi)阿(a)僧祇(zhi)劫,終不(bu)得(de)成(cheng)(cheng)阿(a)耨多(duo)羅三(san)(san)(san)藐(miao)三(san)(san)(san)菩(pu)(pu)提(ti)(ti)。所(suo)以(yi)者(zhe)(zhe)何(he)(he)?不(bu)知(zhi)菩(pu)(pu)提(ti)(ti)大(da)(da)(da)道直故,行于險徑多(duo)留(liu)難(nan)故。世(shi)尊(zun),是(shi)經(jing)典者(zhe)(zhe)不(bu)可(ke)思(si)議(yi)。唯愿世(shi)尊(zun),廣(guang)為(wei)(wei)大(da)(da)(da)眾(zhong)(zhong)(zhong)慈哀敷(fu)演是(shi)經(jing)甚(shen)深(shen)不(bu)思(si)議(yi)事!世(shi)尊(zun),是(shi)經(jing)典者(zhe)(zhe),從(cong)何(he)(he)所(suo)來,去何(he)(he)所(suo)至,住何(he)(he)所(suo)住,乃有如是(shi)無(wu)(wu)(wu)量功德不(bu)思(si)議(yi)力,令(ling)眾(zhong)(zhong)(zhong)疾(ji)成(cheng)(cheng)阿(a)耨多(duo)羅三(san)(san)(san)藐(miao)三(san)(san)(san)菩(pu)(pu)提(ti)(ti)?”
爾時,世尊告大莊嚴菩(pu)薩摩(mo)訶薩言:“善(shan)(shan)哉!善(shan)(shan)哉!善(shan)(shan)男(nan)子(zi)(zi)(zi),如(ru)是(shi),如(ru)是(shi),如(ru)汝(ru)所(suo)言。善(shan)(shan)男(nan)子(zi)(zi)(zi),我(wo)說是(shi)經(jing),甚(shen)深甚(shen)深,真實甚(shen)深!所(suo)以者(zhe)何(he)(he)?令(ling)眾(zhong)(zhong)疾(ji)成阿耨多(duo)羅三(san)(san)(san)藐三(san)(san)(san)菩(pu)提(ti)故(gu),一聞(wen)能持(chi)一切法故(gu),于諸(zhu)眾(zhong)(zhong)生大利(li)益(yi)故(gu),行大直道無留難故(gu)。善(shan)(shan)男(nan)子(zi)(zi)(zi),汝(ru)問是(shi)經(jing),從何(he)(he)所(suo)來(lai)(lai),去(qu)(qu)至何(he)(he)所(suo),住(zhu)(zhu)何(he)(he)所(suo)住(zhu)(zhu)者(zhe),當(dang)善(shan)(shan)諦聽(ting)!善(shan)(shan)男(nan)子(zi)(zi)(zi),是(shi)經(jing)本從諸(zhu)佛宮宅中(zhong)來(lai)(lai),去(qu)(qu)至一切眾(zhong)(zhong)生發(fa)菩(pu)提(ti)心,住(zhu)(zhu)諸(zhu)菩(pu)薩所(suo)行之處。善(shan)(shan)男(nan)子(zi)(zi)(zi),是(shi)經(jing)如(ru)是(shi)來(lai)(lai)、如(ru)是(shi)去(qu)(qu)、如(ru)是(shi)住(zhu)(zhu),是(shi)故(gu)此(ci)經(jing)能有如(ru)是(shi)無量功德不思(si)議力,令(ling)眾(zhong)(zhong)疾(ji)成阿耨多(duo)羅三(san)(san)(san)藐三(san)(san)(san)菩(pu)提(ti)。善(shan)(shan)男(nan)子(zi)(zi)(zi),汝(ru)寧(ning)欲(yu)聞(wen)是(shi)經(jing)復有十不思(si)議功德力不?”
大莊嚴言:“愿(yuan)樂(le)欲聞(wen)!”
佛言:“善(shan)(shan)男(nan)(nan)子,第一是經能令(ling)菩薩未發心(xin)(xin)(xin)(xin)(xin)者(zhe)(zhe)(zhe)發菩提心(xin)(xin)(xin)(xin)(xin),無(wu)慈仁者(zhe)(zhe)(zhe)起(qi)(qi)(qi)于慈心(xin)(xin)(xin)(xin)(xin),好殺戮(lu)者(zhe)(zhe)(zhe)起(qi)(qi)(qi)大悲心(xin)(xin)(xin)(xin)(xin),生嫉(ji)妒者(zhe)(zhe)(zhe)起(qi)(qi)(qi)隨(sui)喜(xi)心(xin)(xin)(xin)(xin)(xin),有(you)(you)愛著者(zhe)(zhe)(zhe)起(qi)(qi)(qi)能舍心(xin)(xin)(xin)(xin)(xin),諸慳(qian)貪者(zhe)(zhe)(zhe)起(qi)(qi)(qi)布施心(xin)(xin)(xin)(xin)(xin),多憍慢者(zhe)(zhe)(zhe)起(qi)(qi)(qi)持(chi)戒心(xin)(xin)(xin)(xin)(xin),嗔恚盛者(zhe)(zhe)(zhe)起(qi)(qi)(qi)忍辱心(xin)(xin)(xin)(xin)(xin),生懈怠(dai)者(zhe)(zhe)(zhe)起(qi)(qi)(qi)精進(jin)心(xin)(xin)(xin)(xin)(xin),諸散亂者(zhe)(zhe)(zhe)起(qi)(qi)(qi)禪定心(xin)(xin)(xin)(xin)(xin),于愚癡者(zhe)(zhe)(zhe)起(qi)(qi)(qi)智(zhi)慧心(xin)(xin)(xin)(xin)(xin),未能度彼者(zhe)(zhe)(zhe)起(qi)(qi)(qi)度彼心(xin)(xin)(xin)(xin)(xin),行十(shi)惡者(zhe)(zhe)(zhe)起(qi)(qi)(qi)十(shi)善(shan)(shan)心(xin)(xin)(xin)(xin)(xin),樂有(you)(you)為(wei)(wei)者(zhe)(zhe)(zhe)志(zhi)無(wu)為(wei)(wei)心(xin)(xin)(xin)(xin)(xin),有(you)(you)退心(xin)(xin)(xin)(xin)(xin)者(zhe)(zhe)(zhe)作不退心(xin)(xin)(xin)(xin)(xin),為(wei)(wei)有(you)(you)漏(lou)者(zhe)(zhe)(zhe)起(qi)(qi)(qi)無(wu)漏(lou)心(xin)(xin)(xin)(xin)(xin),多煩惱者(zhe)(zhe)(zhe)起(qi)(qi)(qi)除滅心(xin)(xin)(xin)(xin)(xin)。善(shan)(shan)男(nan)(nan)子,是名是經第一功德(de)不思議力。
“善(shan)(shan)男(nan)子,第二是(shi)(shi)(shi)經(jing)(jing)不(bu)可思(si)議功(gong)德(de)力(li)者:若(ruo)有眾(zhong)生(sheng)(sheng)(sheng)得是(shi)(shi)(shi)經(jing)(jing)者,若(ruo)一(yi)轉、若(ruo)一(yi)偈乃(nai)至(zhi)(zhi)一(yi)句(ju),則能通達百(bai)(bai)千(qian)(qian)億義(yi)(yi),無(wu)(wu)(wu)(wu)量(liang)(liang)數劫不(bu)能演說所(suo)受持法(fa)(fa)(fa)。所(suo)以(yi)者何?以(yi)其是(shi)(shi)(shi)法(fa)(fa)(fa)義(yi)(yi)無(wu)(wu)(wu)(wu)量(liang)(liang)故。善(shan)(shan)男(nan)子,是(shi)(shi)(shi)經(jing)(jing)譬如(ru)從一(yi)種子生(sheng)(sheng)(sheng)百(bai)(bai)千(qian)(qian)萬(wan),百(bai)(bai)千(qian)(qian)萬(wan)中一(yi)一(yi)復生(sheng)(sheng)(sheng)百(bai)(bai)千(qian)(qian)萬(wan)數,如(ru)是(shi)(shi)(shi)展(zhan)轉乃(nai)至(zhi)(zhi)無(wu)(wu)(wu)(wu)量(liang)(liang)。是(shi)(shi)(shi)經(jing)(jing)典者亦復如(ru)是(shi)(shi)(shi),從于(yu)一(yi)法(fa)(fa)(fa)生(sheng)(sheng)(sheng)百(bai)(bai)千(qian)(qian)義(yi)(yi),百(bai)(bai)千(qian)(qian)義(yi)(yi)中一(yi)一(yi)復生(sheng)(sheng)(sheng)百(bai)(bai)千(qian)(qian)萬(wan)數,如(ru)是(shi)(shi)(shi)展(zhan)轉乃(nai)至(zhi)(zhi)無(wu)(wu)(wu)(wu)量(liang)(liang)無(wu)(wu)(wu)(wu)邊之義(yi)(yi),是(shi)(shi)(shi)故此經(jing)(jing)名無(wu)(wu)(wu)(wu)量(liang)(liang)義(yi)(yi)。善(shan)(shan)男(nan)子,是(shi)(shi)(shi)名是(shi)(shi)(shi)經(jing)(jing)第二功(gong)德(de)不(bu)思(si)議力(li)。
“善男(nan)子,第三是(shi)經(jing)不(bu)(bu)可思議功德力(li)者(zhe):若(ruo)有(you)眾(zhong)生得聞是(shi)經(jing),若(ruo)一(yi)轉、若(ruo)一(yi)偈(jie)乃至一(yi)句,通達百千萬億(yi)義(yi)已,雖(sui)有(you)煩惱如無(wu)(wu)煩惱,出生入死(si)無(wu)(wu)怖(bu)畏想,于諸(zhu)眾(zhong)生生憐愍心(xin),于一(yi)切法(fa)得勇健(jian)想。如壯力(li)士,能(neng)(neng)擔能(neng)(neng)持(chi)(chi)諸(zhu)有(you)重者(zhe);是(shi)持(chi)(chi)經(jing)人亦(yi)復(fu)如是(shi),能(neng)(neng)荷無(wu)(wu)上菩提重寶,擔負(fu)眾(zhong)生出生死(si)道,未(wei)能(neng)(neng)自度已能(neng)(neng)度彼。猶如船師,身嬰重病,四體不(bu)(bu)御,安止(zhi)此岸,有(you)好堅(jian)牢船舟,常(chang)辦諸(zhu)度,彼者(zhe)之具給與而去;是(shi)持(chi)(chi)經(jing)者(zhe)亦(yi)復(fu)如是(shi),雖(sui)嬰五道諸(zhu)有(you)之身,百八(ba)重病常(chang)恒相纏,安止(zhi)無(wu)(wu)明(ming)老死(si)此岸,而有(you)堅(jian)牢此大乘經(jing)無(wu)(wu)量義(yi)辯(bian),能(neng)(neng)度眾(zhong)生,能(neng)(neng)如說行者(zhe)得度生死(si)。善男(nan)子,是(shi)名是(shi)經(jing)第三功德不(bu)(bu)思議力(li)。
“善男(nan)子(zi)(zi),第(di)四是(shi)(shi)經不(bu)可思(si)議功(gong)德(de)力者(zhe)(zhe):若(ruo)(ruo)(ruo)有眾(zhong)生(sheng)(sheng)得(de)聞(wen)是(shi)(shi)經,若(ruo)(ruo)(ruo)一轉(zhuan)(zhuan)、若(ruo)(ruo)(ruo)一偈乃至(zhi)(zhi)一句(ju),得(de)勇健想(xiang),雖(sui)(sui)未自度(du)而(er)能(neng)度(du)他,與(yu)諸(zhu)菩(pu)薩以(yi)(yi)(yi)為(wei)眷屬。諸(zhu)佛(fo)如來常(chang)(chang)向是(shi)(shi)人(ren)(ren)而(er)演說法(fa),是(shi)(shi)人(ren)(ren)聞(wen)已,悉能(neng)受持隨順不(bu)逆,轉(zhuan)(zhuan)復為(wei)人(ren)(ren)隨宜廣說。善男(nan)子(zi)(zi),是(shi)(shi)人(ren)(ren)譬(pi)如國(guo)王(wang)夫人(ren)(ren)新生(sheng)(sheng)王(wang)子(zi)(zi),若(ruo)(ruo)(ruo)一日、若(ruo)(ruo)(ruo)二(er)(er)日、若(ruo)(ruo)(ruo)至(zhi)(zhi)七日,若(ruo)(ruo)(ruo)一月、若(ruo)(ruo)(ruo)二(er)(er)月、若(ruo)(ruo)(ruo)至(zhi)(zhi)七月,若(ruo)(ruo)(ruo)一歲(sui)、若(ruo)(ruo)(ruo)二(er)(er)歲(sui)、若(ruo)(ruo)(ruo)至(zhi)(zhi)七歲(sui),雖(sui)(sui)復不(bu)能(neng)領理(li)國(guo)事,己(ji)為(wei)臣民之(zhi)所宗(zong)(zong)敬,諸(zhu)大(da)王(wang)子(zi)(zi)以(yi)(yi)(yi)為(wei)伴(ban)侶,王(wang)及夫人(ren)(ren)愛(ai)心偏重常(chang)(chang)與(yu)共語。所以(yi)(yi)(yi)者(zhe)(zhe)何?以(yi)(yi)(yi)稚小故(gu)。善男(nan)子(zi)(zi),是(shi)(shi)持經者(zhe)(zhe)亦復如是(shi)(shi),諸(zhu)佛(fo)國(guo)王(wang),是(shi)(shi)經夫人(ren)(ren),和合共生(sheng)(sheng)是(shi)(shi)菩(pu)薩子(zi)(zi)。若(ruo)(ruo)(ruo)是(shi)(shi)菩(pu)薩得(de)聞(wen)是(shi)(shi)經,若(ruo)(ruo)(ruo)一句(ju)、若(ruo)(ruo)(ruo)一偈,若(ruo)(ruo)(ruo)一轉(zhuan)(zhuan)、若(ruo)(ruo)(ruo)二(er)(er)轉(zhuan)(zhuan),若(ruo)(ruo)(ruo)十、若(ruo)(ruo)(ruo)百、若(ruo)(ruo)(ruo)千(qian)、若(ruo)(ruo)(ruo)萬、若(ruo)(ruo)(ruo)億萬億、若(ruo)(ruo)(ruo)恒河沙無(wu)量無(wu)數轉(zhuan)(zhuan),雖(sui)(sui)復不(bu)能(neng)體真(zhen)理(li)極(ji),雖(sui)(sui)復不(bu)能(neng)震(zhen)(zhen)動(dong)三千(qian)大(da)千(qian)國(guo)土雷震(zhen)(zhen)梵音(yin)轉(zhuan)(zhuan)大(da)法(fa)輪,己(ji)為(wei)一切四眾(zhong)八部之(zhi)所宗(zong)(zong)仰,諸(zhu)大(da)菩(pu)薩以(yi)(yi)(yi)為(wei)眷屬,深(shen)入諸(zhu)佛(fo)秘密之(zhi)法(fa),所可演說無(wu)違無(wu)失,常(chang)(chang)為(wei)諸(zhu)佛(fo)之(zhi)所護(hu)念慈愛(ai)偏覆,以(yi)(yi)(yi)新學故(gu)。善男(nan)子(zi)(zi),是(shi)(shi)名(ming)是(shi)(shi)經第(di)四功(gong)德(de)不(bu)思(si)議力。
“善(shan)男(nan)子(zi),第(di)五(wu)是(shi)經不(bu)可思議功(gong)(gong)德(de)(de)力(li)者:若善(shan)男(nan)子(zi)、善(shan)女(nv)人(ren),若佛在世、若滅度后,其有受持讀(du)誦書寫如是(shi)甚深無(wu)上大(da)乘《無(wu)量(liang)義(yi)經》,是(shi)人(ren)雖復具縛(fu)煩惱未能遠離諸凡夫(fu)事,而能示(shi)現(xian)大(da)菩提道,延于一日以為(wei)百劫(jie),百劫(jie)亦能促為(wei)一日,令彼眾生歡喜信(xin)伏。善(shan)男(nan)子(zi),是(shi)善(shan)男(nan)子(zi)、善(shan)女(nv)人(ren),譬(pi)如龍子(zi)始(shi)生七(qi)日,即(ji)能興云亦能降雨(yu)。善(shan)男(nan)子(zi),是(shi)名是(shi)經第(di)五(wu)功(gong)(gong)德(de)(de)不(bu)思議力(li)。
“善(shan)男子(zi),第六是(shi)(shi)經(jing)不(bu)可思議功德力者:若善(shan)男子(zi)、善(shan)女人,若佛(fo)在(zai)世、若滅度(du)后,受(shou)持讀誦是(shi)(shi)經(jing)典者,雖具煩惱而(er)為眾生(sheng)說法,令得(de)遠(yuan)離煩惱生(sheng)死(si)斷一(yi)切苦(ku),眾生(sheng)聞(wen)(wen)已修行得(de)法、得(de)果(guo)、得(de)道,與佛(fo)如(ru)(ru)來等無(wu)差別(bie)。譬如(ru)(ru)王(wang)子(zi),雖復稚小,若王(wang)游(you)巡及以疾病,委是(shi)(shi)王(wang)子(zi)領(ling)理國(guo)(guo)事。王(wang)子(zi)是(shi)(shi)時,依(yi)(yi)大(da)王(wang)命如(ru)(ru)法教(jiao)令,群寮百官宣(xuan)流(liu)正化,國(guo)(guo)土人民各隨其安,如(ru)(ru)大(da)王(wang)治(zhi)等無(wu)有異。持經(jing)善(shan)男子(zi)、善(shan)女人亦復如(ru)(ru)是(shi)(shi),若佛(fo)在(zai)世、若滅度(du)后,是(shi)(shi)善(shan)男子(zi)雖未得(de)住初不(bu)動(dong)地,依(yi)(yi)佛(fo)如(ru)(ru)是(shi)(shi)用說教(jiao)法而(er)敷演之,眾生(sheng)聞(wen)(wen)已一(yi)心修行斷除煩惱,得(de)法、得(de)果(guo)乃至得(de)道。善(shan)男子(zi),是(shi)(shi)名(ming)是(shi)(shi)經(jing)第六功德不(bu)思議力。
“善(shan)(shan)男(nan)子(zi),第(di)七是(shi)經不(bu)可思議(yi)功德力者(zhe):若善(shan)(shan)男(nan)子(zi)、善(shan)(shan)女人,于(yu)(yu)佛在世、若滅度(du)后,得聞是(shi)經,歡喜(xi)信樂,生(sheng)希有心(xin),受持讀誦,書(shu)寫解說(shuo),如(ru)法(fa)修(xiu)行,發菩提心(xin),起諸善(shan)(shan)根興(xing)大(da)悲意,欲度(du)一切苦(ku)惱眾生(sheng);雖未修(xiu)行六(liu)波(bo)羅蜜,六(liu)波(bo)羅蜜自(zi)然在前(qian),即于(yu)(yu)是(shi)身得無(wu)生(sheng)忍,生(sheng)死(si)(si)煩惱一時斷壞,即升第(di)七地(di)與大(da)菩薩位。譬如(ru)健人為王除怨,怨既(ji)滅已,王大(da)歡喜(xi),賞賜半國之(zhi)封(feng)皆(jie)悉與之(zhi);持經男(nan)子(zi)、女人亦復如(ru)是(shi),于(yu)(yu)諸行人最為勇(yong)健,六(liu)度(du)法(fa)寶不(bu)求自(zi)至,生(sheng)死(si)(si)怨敵自(zi)然散壞,證無(wu)生(sheng)忍,半佛國寶封(feng)賞安樂。善(shan)(shan)男(nan)子(zi),是(shi)名(ming)是(shi)經第(di)七功德不(bu)思議(yi)力。
“善(shan)男(nan)子(zi)(zi),第八是(shi)經不可思議功德力(li)(li)者(zhe):若(ruo)善(shan)男(nan)子(zi)(zi)、善(shan)女(nv)人(ren)(ren)(ren),于(yu)佛在世、若(ruo)滅度后,有(you)人(ren)(ren)(ren)能(neng)得(de)(de)是(shi)經典者(zhe),敬信(xin)(xin)如(ru)視佛身(shen)令(ling)等無異,愛樂是(shi)經,受持讀(du)誦,書寫頂戴,如(ru)法奉(feng)行(xing),堅固戒忍兼行(xing)檀度,深(shen)發慈悲,以(yi)此無上(shang)大乘《無量(liang)義(yi)經》廣為人(ren)(ren)(ren)說。若(ruo)人(ren)(ren)(ren)先來(lai)都不信(xin)(xin)有(you)罪(zui)福者(zhe),以(yi)是(shi)經示之,設種種方便強化令(ling)信(xin)(xin)。以(yi)經威(wei)力(li)(li)故,發其人(ren)(ren)(ren)心欻然得(de)(de)回(hui);信(xin)(xin)心既發,勇猛精進故,能(neng)得(de)(de)是(shi)經威(wei)德勢力(li)(li),得(de)(de)道得(de)(de)果。是(shi)故善(shan)男(nan)子(zi)(zi)、善(shan)女(nv)人(ren)(ren)(ren),即于(yu)是(shi)身(shen)得(de)(de)無生(sheng)法忍得(de)(de)至上(shang)地,與諸菩(pu)薩以(yi)為眷屬,速(su)能(neng)成(cheng)就眾生(sheng)凈佛國(guo)土,不久得(de)(de)成(cheng)無上(shang)菩(pu)提。善(shan)男(nan)子(zi)(zi),是(shi)名是(shi)經第八功德不思議力(li)(li)。
“善男(nan)子(zi),第九是(shi)經不可思議功(gong)德力者:若(ruo)善男(nan)子(zi)、善女人,若(ruo)佛在世及滅(mie)度后,有(you)得(de)(de)(de)是(shi)經,歡(huan)喜踴(yong)躍,得(de)(de)(de)未(wei)曾有(you),受持讀誦(song),書寫(xie)供(gong)養,廣(guang)為眾(zhong)人分別解(jie)說(shuo)是(shi)經義(yi)者,即得(de)(de)(de)宿業(ye)余(yu)罪重障一時滅(mie)盡,便得(de)(de)(de)清(qing)凈逮得(de)(de)(de)大(da)辯,次第莊嚴諸(zhu)波(bo)羅蜜,獲諸(zhu)三(san)(san)昧首(shou)楞(leng)嚴三(san)(san)昧,入大(da)總持門,得(de)(de)(de)勤精進力,速越上地,善能分身散體遍(bian)十方(fang)國,拔濟一切二(er)十五有(you)極苦(ku)眾(zhong)生(sheng)悉令解(jie)脫,是(shi)故(gu)是(shi)經有(you)如此力。善男(nan)子(zi),是(shi)名(ming)是(shi)經第九功(gong)德不思議力。
“善(shan)(shan)(shan)男(nan)(nan)子(zi),第十是(shi)(shi)經不可(ke)思議功德(de)力(li)者:若善(shan)(shan)(shan)男(nan)(nan)子(zi)、善(shan)(shan)(shan)女人(ren),若佛在世及(ji)滅(mie)度后,若得(de)(de)(de)是(shi)(shi)經,發(fa)大歡喜,生(sheng)希有心,即自(zi)受(shou)持(chi)讀誦,書(shu)寫(xie)供養,如說修行(xing)(xing);復能廣(guang)勸在家、出家人(ren),受(shou)持(chi)讀誦,書(shu)寫(xie)供養,解說、如法(fa)(fa)修行(xing)(xing)。既令余人(ren)修行(xing)(xing)是(shi)(shi)經力(li)故得(de)(de)(de)道(dao)得(de)(de)(de)果,皆由是(shi)(shi)善(shan)(shan)(shan)男(nan)(nan)子(zi)、善(shan)(shan)(shan)女人(ren)慈心勤化力(li)故。是(shi)(shi)善(shan)(shan)(shan)男(nan)(nan)子(zi)、善(shan)(shan)(shan)女人(ren),即于是(shi)(shi)身便逮無量諸陀(tuo)羅尼門,于凡夫(fu)地(di)自(zi)然初時能發(fa)無數阿僧(seng)祇弘(hong)誓大愿,深能發(fa)救一(yi)(yi)切眾生(sheng),成就大悲廣(guang)能救苦,厚(hou)集(ji)善(shan)(shan)(shan)根(gen)饒益一(yi)(yi)切,而演(yan)法(fa)(fa)澤(ze)洪潤枯(ku)涸(he),以此(ci)(ci)法(fa)(fa)藥施諸眾生(sheng)安(an)樂一(yi)(yi)切,漸見超登位(wei)法(fa)(fa)云地(di),恩(en)澤(ze)普潤,慈被(bei)無外,攝苦眾生(sheng)令入道(dao)跡,是(shi)(shi)故此(ci)(ci)人(ren)不久得(de)(de)(de)成阿耨多(duo)羅三藐三菩(pu)提。善(shan)(shan)(shan)男(nan)(nan)子(zi),是(shi)(shi)名(ming)是(shi)(shi)經第十功德(de)不思議力(li)。
“善男子,如是(shi)無(wu)上大乘《無(wu)量(liang)(liang)義經(jing)》,極有(you)大威神之力(li),尊無(wu)過上,能令諸凡夫(fu)皆成圣果(guo),永(yong)離生(sheng)死而得自在,是(shi)故(gu)此(ci)經(jing)名無(wu)量(liang)(liang)義也。能令一切(qie)眾(zhong)生(sheng)于凡夫(fu)地生(sheng)起諸菩(pu)薩無(wu)量(liang)(liang)道芽,令功(gong)德樹蔚茂扶疏增長,是(shi)故(gu)此(ci)經(jing)號十不(bu)可思(si)議(yi)功(gong)德力(li)也。”
于是(shi)大莊嚴(yan)菩(pu)薩(sa)(sa)摩訶薩(sa)(sa),及(ji)八萬菩(pu)薩(sa)(sa)摩訶薩(sa)(sa)同聲(sheng)白佛(fo)言(yan):“世(shi)尊,佛(fo)所說甚深微(wei)妙無(wu)(wu)(wu)(wu)上(shang)大乘《無(wu)(wu)(wu)(wu)量義(yi)(yi)經》,文理真正,尊無(wu)(wu)(wu)(wu)過上(shang),三世(shi)諸(zhu)佛(fo)所共(gong)守護,無(wu)(wu)(wu)(wu)有(you)眾(zhong)魔群(qun)道得入,不為(wei)一切邪(xie)見生死之(zhi)所壞敗,是(shi)故此經乃有(you)如(ru)是(shi)十種功德不思議(yi)力,大饒益無(wu)(wu)(wu)(wu)量一切眾(zhong)生,令一切諸(zhu)菩(pu)薩(sa)(sa)摩訶薩(sa)(sa)各得無(wu)(wu)(wu)(wu)量義(yi)(yi)三昧(mei),或(huo)得百千(qian)陀羅尼門,或(huo)令得菩(pu)薩(sa)(sa)諸(zhu)地諸(zhu)忍,或(huo)得緣覺、羅漢、四道果(guo)證。世(shi)尊慈(ci)愍,快(kuai)為(wei)我等說如(ru)是(shi)法(fa),令我大獲法(fa)利!甚為(wei)奇(qi)特!未曾有(you)也!世(shi)尊慈(ci)恩(en),實難可報(bao)!”
爾時,三(san)千大千世界(jie)六(liu)(liu)種(zhong)震動。于(yu)上空中(zhong)復(fu)雨(yu)種(zhong)種(zhong)華,天(tian)(tian)(tian)(tian)(tian)(tian)(tian)憂缽(bo)(bo)羅華、缽(bo)(bo)曇摩華、拘(ju)物頭華、分陀利華。又雨(yu)無(wu)(wu)數(shu)種(zhong)種(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)香(xiang)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)衣(yi)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)瓔珞、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)無(wu)(wu)價寶,于(yu)上空中(zhong)旋(xuan)轉(zhuan)來下,供養于(yu)佛(fo)及諸菩薩、聲(sheng)聞(wen)大眾(zhong)。天(tian)(tian)(tian)(tian)(tian)(tian)(tian)廚、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)缽(bo)(bo)器、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)百味充滿盈溢,見(jian)色聞(wen)香(xiang)自然(ran)飽足。天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幢(chuang)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幡(fan)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幰蓋、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)妙樂具(ju)處處安(an)置,作(zuo)(zuo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)伎樂歌嘆于(yu)佛(fo)。又復(fu)六(liu)(liu)種(zhong)震動東方恒河沙等諸佛(fo)世界(jie),亦雨(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)華、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)香(xiang)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)衣(yi)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)瓔珞、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)無(wu)(wu)價寶。天(tian)(tian)(tian)(tian)(tian)(tian)(tian)廚、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)缽(bo)(bo)器、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)百味,見(jian)色聞(wen)香(xiang)自然(ran)飽足。天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幢(chuang)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幡(fan)、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)幰蓋、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)妙樂具(ju)作(zuo)(zuo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)伎樂,歌嘆彼佛(fo)及諸菩薩、聲(sheng)聞(wen)大眾(zhong)。南西北方、四維、上、下亦復(fu)如是(shi)。
爾時,佛告(gao)大(da)莊嚴菩(pu)(pu)薩摩訶(he)薩及八(ba)萬菩(pu)(pu)薩摩訶(he)薩言(yan):“汝等當(dang)于(yu)(yu)此(ci)經(jing)應深起敬(jing)心,如(ru)法(fa)(fa)修行,廣(guang)化一(yi)切,勤心流布(bu),常當(dang)殷勤晝夜守(shou)護,普(pu)令(ling)眾生各獲(huo)法(fa)(fa)利。汝等真是大(da)慈大(da)悲(bei),以(yi)立神通(tong)愿力(li)守(shou)護是經(jing),勿使疑滯!于(yu)(yu)當(dang)來世(shi)必令(ling)廣(guang)行閻浮提,令(ling)一(yi)切眾生使得(de)見(jian)聞(wen)讀誦、書寫供(gong)養(yang)。以(yi)是之故,亦令(ling)汝等速得(de)阿耨(nou)多羅(luo)三(san)藐三(san)菩(pu)(pu)提。”
是(shi)時(shi),大(da)莊嚴(yan)菩(pu)薩摩訶薩,與(yu)八萬菩(pu)薩摩訶薩,即(ji)從座起,來詣佛(fo)(fo)所,頭面禮足(zu),繞百千匝,即(ji)前胡跪,俱共同(tong)聲白(bai)佛(fo)(fo)言:“世尊,我(wo)等(deng)(deng)快蒙世尊慈愍,為(wei)我(wo)等(deng)(deng)說是(shi)甚深微妙無(wu)上大(da)乘(cheng)《無(wu)量義經(jing)》。敬受佛(fo)(fo)敕(chi),于如來滅后,當(dang)廣令(ling)流布是(shi)經(jing)典者,普令(ling)一(yi)(yi)切受持讀誦、書(shu)寫供養。唯愿世尊,勿垂憂慮!我(wo)等(deng)(deng)當(dang)以(yi)愿力(li),普令(ling)一(yi)(yi)切眾生使得(de)見(jian)聞讀誦、書(shu)寫供養,得(de)是(shi)經(jing)法威(wei)神之力(li)。”
爾時(shi),佛(fo)贊言:“善(shan)(shan)哉!善(shan)(shan)哉!諸善(shan)(shan)男子,汝等今者(zhe)真是佛(fo)子,大慈大悲,深能拔苦(ku)救厄者(zhe)矣!一切(qie)眾生(sheng)之良(liang)福(fu)田,廣(guang)為一切(qie)作大良(liang)導,一切(qie)眾生(sheng)大依止處,一切(qie)眾生(sheng)之大施主,常以(yi)法利廣(guang)施一切(qie)。”
爾時,大會(hui)皆大歡喜,為佛作禮,受持而去(qu)。
經書《無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)經》顧名思義(yi)(yi)(yi)(yi),講述的就是(shi)(shi)無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)法(fa)門。因有情眾生(sheng)煩惱無(wu)量(liang)(liang)(liang)(liang),是(shi)(shi)故佛陀說法(fa)無(wu)量(liang)(liang)(liang)(liang),義(yi)(yi)(yi)(yi)亦無(wu)量(liang)(liang)(liang)(liang),無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)生(sheng)自(zi)一(yi)法(fa),而(er)此(ci)一(yi)法(fa)即一(yi)實(shi)相(xiang)。劉虬《序》云:“《無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)經》者,取其無(wu)相(xiang)一(yi)法(fa),廣生(sheng)眾教,含(han)義(yi)(yi)(yi)(yi)不(bu)貲,故曰無(wu)量(liang)(liang)(liang)(liang)。夫三界(jie)群(qun)生(sheng),隨義(yi)(yi)(yi)(yi)而(er)轉,一(yi)極正覺,任機而(er)通。流(liu)轉起(qi)(qi)滅者,必在苦(ku)而(er)希(xi)樂,此(ci)叩圣(sheng)之(zhi)感也(ye)。順道示現者,亦施悲而(er)用慈,即救世之(zhi)應(ying)也(ye)。”可知無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)包括了(le)凡(fan)圣(sheng)無(wu)量(liang)(liang)(liang)(liang)行門,若能(neng)通達流(liu)轉起(qi)(qi)滅之(zhi)理,必由無(wu)量(liang)(liang)(liang)(liang)義(yi)(yi)(yi)(yi)法(fa)門而(er)證(zheng)實(shi)相(xiang)。
1、能發菩提心(xin),生(sheng)起慈悲(bei)心(xin)、隨喜心(xin)、忍辱心(xin)、禪定(ding)心(xin)、精(jing)進心(xin)等。
2、轉一(yi)句一(yi)偈,等(deng)于(yu)轉了無量無邊之義(yi)!(注:也就是功德成無量倍增長)
3、若一(yi)轉若一(yi)偈乃(nai)至一(yi)句(ju)。通達百千(qian)萬億義(yi)已(yi),未(wei)能(neng)自度已(yi)能(neng)度彼。
4、雖(sui)然(ran)不能完(wan)全明白義(yi)理,但菩(pu)薩(sa)把你當做眷屬,常為(wei)諸(zhu)佛之所(suo)護(hu)念,受(shou)到大(da)(da)家的敬仰!比如皇帝剛(gang)出生(sheng)的太子,雖(sui)然(ran)什(shen)么也不會,但是“己(ji)為(wei)臣民之所(suo)宗(zong)敬。諸(zhu)大(da)(da)王(wang)子以為(wei)伴侶”。
5、雖然(ran)仍有煩惱,仍做一些凡(fan)夫(fu)事情,但(dan)是已經具有超大能力,猶(you)如“龍子始生七日,即能興云(yun)亦能降雨。”
6、雖然還有煩惱,但是(shi)你跟眾生(sheng)說法(fa),已經能(neng)令(ling)眾生(sheng)“遠離煩惱生(sheng)死斷一切苦,眾生(sheng)聞(wen)已修行(xing)得法(fa)得果(guo)得道”,也就(jiu)是(shi)你講法(fa)“與(yu)佛如(ru)來等無(wu)差別”。
7、生死怨敵自然散壞,證(zheng)無(wu)生忍。雖(sui)未修(xiu)行(xing)六(liu)波羅蜜(mi)。六(liu)波羅蜜(mi)自然在前。即于是身得無(wu)生忍。生死煩惱一時(shi)斷(duan)壞。即升第(di)七地與大菩薩位。
8、本經威力強大,能令不信佛教的人(ren)生(sheng)起信心和(he)精進心,乃至得(de)道得(de)果。
9、宿業余(yu)罪重障一時滅盡、得無礙辯(bian)才。獲首楞嚴三昧,能分(fen)身任意遨游十方(fang)佛(fo)土。
10、速證(zheng)無上菩提。
《無(wu)量(liang)義經(jing)》經(jing)文(wen)簡(jian)短,脈絡分明(ming)(ming)(ming),有很明(ming)(ming)(ming)顯(xian)的序(xu)、正、流通三(san)分,其內容分為德行(xing)品、說法(fa)品、功德品等三(san)品。“德行(xing)品”是(shi)序(xu)分,敘述(shu)了六(liu)種成就,描述(shu)了如來(lai)無(wu)量(liang)的功德智慧(hui)。“說法(fa)品”是(shi)正宗分,談到了無(wu)量(liang)義修行(xing)法(fa)門(men),道(dao)出方便說法(fa),今日方乃顯(xian)實的用意。“功德品”是(shi)流通分,揭示(shi)了本(ben)經(jing)發大悲(bei)心、行(xing)菩(pu)薩道(dao)的宗旨,說明(ming)(ming)(ming)受持本(ben)經(jing)所具的十(shi)種不思議(yi)功德力。從本(ben)經(jing)說法(fa)的整個過(guo)程來(lai)看,是(shi)以闡(chan)揚(yang)大乘菩(pu)薩道(dao),略(lve)示(shi)開權顯(xian)實的本(ben)懷為其用意。
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