T32n1660_p0517b16:佛者,於一切所應知中得覺,此為佛義,如
T32n1660_p0517b17:所應知而知故。又於無智睡眠中覺故。覺者,
T32n1660_p0517b18:[8]覺寤為義,以離無智睡故。又諸釋梵等不
T32n1660_p0517b19:覺此覺,唯是名聲普遍三界者所能覺故。一
T32n1660_p0517b20:切諸佛乃覺此覺,以一切種遍智唯佛所知。
T32n1660_p0517b21:非諸聲聞獨覺菩薩,以不共法具足故。諸者,
T32n1660_p0517b22:無闕故,謂過去未來現在等。頂者,上分故。合
T32n1660_p0517b23:掌者,攝手故。敬者,向禮故。我說者,自分別
T32n1660_p0517b24:故。如教者,彼彼經中種種已說,今亦如彼
T32n1660_p0517b25:教說故。佛者,離無智故。菩提者,一切智智
T32n1660_p0517b26:故。資糧者,能滿菩提法故,譬如世間瓶盈、釜
T32n1660_p0517b27:盈等。盈是滿義,如是以滿菩提法為菩提
T32n1660_p0517b28:資糧。又以持為義,譬如世間共行日攝於熱、
T32n1660_p0517b29:月攝於冷。攝是持義,如是以持菩提法為
T32n1660_p0517c01:菩提資糧。言資糧者即是持義。又以長養為
T32n1660_p0517c02:義,譬如世間有能滿千或百或十,或唯自滿
T32n1660_p0517c03:或難自滿。菩提資糧亦復如是,以長養菩提
T32n1660_p0517c04:為義。又以因為義,如舍城車等因中說言,舍
T32n1660_p0517c05:資糧、城資糧、車資糧。如是於生菩提因緣法
T32n1660_p0517c06:中,說名菩提資糧。又以眾分具足為義,譬
T32n1660_p0517c07:如祭祀分中杓火等具足名為祭祀,非不具
T32n1660_p0517c08:足。亦如身分,頭手足等具足得名為身,非不
T32n1660_p0517c09:具足。施分亦如是,施者施物、受者迴向,此等
T32n1660_p0517c10:具足名施資糧,非不具足。戒等資糧亦如是。
T32n1660_p0517c11:是故眾分具足義是資糧義。如是我說菩提
T32n1660_p0517c12:資糧,是能滿者、持者、長養者、菩提因者、菩
T32n1660_p0517c13:提分具足者,皆其義也。
T32n1660_p0517c14:T32n1660_p0517c16:何能者,何力也。若聲聞、若菩薩,少分覺知,無
T32n1660_p0517c17:力能故。若欲說諸菩提資糧無闕無餘,唯是
T32n1660_p0517c18:諸佛。別得無邊覺者,言無邊覺,謂非少分覺
T32n1660_p0517c19:故。以佛世尊於無邊應知義中覺知無礙,是
T32n1660_p0517c20:故佛名無邊覺者。又於欲樂及自疲苦、斷常
T32n1660_p0517c21:有無等邊見中覺而不著,以所覺無邊,[9]是
T32n1660_p0517c22:故佛名無邊覺者。問:何故資糧唯佛能說,餘
T32n1660_p0517c23:人不能答?
T32n1660_p0517c24:T32n1660_p0517c26:佛體者,即佛身也,以彼佛體具足無邊功德
T32n1660_p0517c27:故,說佛體無邊德。功德者,謂可稱讚義,若
T32n1660_p0517c28:可稱讚則名功德。又是數數作義,譬如數數
T32n1660_p0517c29:誦習經書,彼則說名作功德者。又是牢固義,
T32n1660_p0518a01:譬如作繩,或合二為功、或合三為功。又是增
T32n1660_p0518a02:長義,譬如息利,或增二為功、或增三為功。又
T32n1660_p0518a03:是依止義,譬如諸物各以依止為功。如是佛
T32n1660_p0518a04:體為戒定等無邊差別功德依止故,說佛體
T32n1660_p0518a05:有無邊功德。覺資糧為根者,彼菩提資糧
T32n1660_p0518a06:與佛體無邊功德為根本故。根者,建立義。菩
T32n1660_p0518a07:提者,智也。根即資糧,以彼資糧能建立一
T32n1660_p0518a08:切智智,是故資糧為佛體根本。良由佛體有
T32n1660_p0518a09:無邊功德,須以無邊功德成彼佛體,是故資
T32n1660_p0518a10:糧亦無邊際。
T32n1660_p0518a11:T32n1660_p0518a13:彼諸資糧無邊而智有邊,是以說彼資糧不
T32n1660_p0518a14:[1]能無闕,故言當說彼少分敬禮佛菩薩。問:應
T32n1660_p0518a15:禮佛,以一切眾生中最勝故。何義此中亦禮
T32n1660_p0518a16:菩薩?答:是諸菩薩等次佛,應供養故。諸菩薩
T32n1660_p0518a17:等從初發心乃至覺場,皆應供養。菩薩有七
T32n1660_p0518a18:種,一初發心、二正修行、三得無生忍、四灌
T32n1660_p0518a19:頂、五一生所繫、六最後生、七詣覺場。此等菩
T32n1660_p0518a20:薩於諸佛後次應供養,以身口意及外物等
T32n1660_p0518a21:而供養之。初發心者,未得地;正修行者乃至
T32n1660_p0518a22:七地;得無生忍者住第八地;灌頂者住第十
T32n1660_p0518a23:地;一生所繫者方入兜率陀;最後生者兜率
T32n1660_p0518a24:陀處[2]住;詣覺場者欲受用一切智智。於七
T32n1660_p0518a25:種菩薩中,初發心菩薩一切眾生皆應禮敬,
T32n1660_p0518a26:何況餘者。何以故?深心寬大故,如來教量
T32n1660_p0518a27:故。初發心菩薩發菩提心時,於十方分無減、
T32n1660_p0518a28:諸佛土無減、諸眾生無減,以慈遍滿發菩提
T32n1660_p0518a29:心:若未度眾生我當度之;未解脫者我當解
T32n1660_p0518b01:脫;未穌息者我當蘇息;未寂滅者我當寂滅。
T32n1660_p0518b02:應聲聞者我當令入聲聞乘中;應獨覺者我
T32n1660_p0518b03:當令入獨覺乘中;應大乘者我當令入大乘
T32n1660_p0518b04:之中。欲令眾生悉得寂滅,非為寂滅少分眾
T32n1660_p0518b05:生。以是深心寬大故,一切眾生皆應禮敬。何
T32n1660_p0518b06:者為如來教量?如世尊說:迦葉!譬如新月便
T32n1660_p0518b07:應作禮,非為滿月。如是迦葉!若信我者,應
T32n1660_p0518b08:當禮敬諸菩薩等,非為如來。何以故?從於菩
T32n1660_p0518b09:薩出如來故。又聲聞乘中亦說:
T32n1660_p0518b10:T32n1660_p0518b12:以是故,諸菩薩等次於佛後皆應供養。如偈
T32n1660_p0518b13:說:
T32n1660_p0518b14:T32n1660_p0518b15:T32n1660_p0518b16:T32n1660_p0518b17:T32n1660_p0518b18:T32n1660_p0518b19:T32n1660_p0518b20:T32n1660_p0518b21:T32n1660_p0518b22:T32n1660_p0518b23:T32n1660_p0518b24:T32n1660_p0518b25:T32n1660_p0518b26:T32n1660_p0518b27:T32n1660_p0518b28:T32n1660_p0518b29: T32n1660_p0518c01:問:尊者已正說資糧教緣起,今應說資糧體。
T32n1660_p0518c02:答:
T32n1660_p0518c03:T32n1660_p0518c05:以般若波羅蜜是諸菩薩母故,為菩提初資
T32n1660_p0518c06:糧。何以故?以最勝故。如諸身根中眼根最
T32n1660_p0518c07:勝、諸身分中頭為最勝,諸波羅蜜中般若波
T32n1660_p0518c08:羅蜜最勝亦如是。以般若波羅蜜最勝故,為
T32n1660_p0518c09:初資糧。又前行故,如諸法中信為前行,諸
T32n1660_p0518c10:波羅蜜中般若波羅蜜前行亦如是。以彼陀
T32n1660_p0518c11:那若不迴向菩提,則非陀那波羅蜜。如是尸
T32n1660_p0518c12:羅等不迴向菩提,亦非尸羅等波羅蜜。迴向
T32n1660_p0518c13:菩提即是般若,由般若前行故能迴向。以是
T32n1660_p0518c14:前行故,諸波羅蜜中般若波羅蜜為菩提初
T32n1660_p0518c15:資糧。又是諸波羅蜜三輪淨因體故。以般
T32n1660_p0518c16:若波羅蜜為諸波羅蜜三輪淨因體,是故般
T32n1660_p0518c17:若波羅蜜為菩提初資糧。三輪淨者,菩薩
T32n1660_p0518c18:於般若波羅蜜中行布施時,不念自身,以離
T32n1660_p0518c19:取自身故;不念受者差別,以斷一切處分別
T32n1660_p0518c20:故;不念施果,以諸法不來不出相故。如是
T32n1660_p0518c21:菩薩得三輪淨施。如淨施,淨戒等亦如是。以
T32n1660_p0518c22:此般若波羅蜜是彼諸波羅蜜三輪淨因體
T32n1660_p0518c23:故,般若波羅蜜為菩提初資糧。又大果故,般
T32n1660_p0518c24:若波羅蜜大果勝諸波羅蜜。如經說:
T32n1660_p0518c25:T32n1660_p0518c27:《鞞羅摩經》中大果因緣,此中應說。以是大果
T32n1660_p0518c28:故,般若波羅蜜為菩提初資糧。
T32n1660_p0518c29:問:何故般若波羅蜜得為菩薩母?
T32n1660_p0519a01:答:以能生故,方便所攝。般若生諸菩薩,令求
T32n1660_p0519a02:無上菩提,不求聲聞獨覺。以是生佛體因故,
T32n1660_p0519a03:般若波羅蜜為菩薩母。又置於五波羅蜜中
T32n1660_p0519a04:故,如言冥鉢囉膩波低也。冥為性,鉢囉膩
T32n1660_p0519a05:波低為誦,即此性相是為摩多(摩多翻為母,於字聲論中摩多字從
T32n1660_p0519a06:冥鉢囉膩波低語中出。冥是摩多體性,鉢[1]囉膩波低是誦摩多義,鉢囉膩波低正翻為置,故以置為母義)。
T32n1660_p0519a07:譬如母生子,時或置床敷、或置地上。般若
T32n1660_p0519a08:波羅蜜亦如是,生彼求菩提菩薩時,置於施
T32n1660_p0519a09:等五波羅蜜中。以能置求菩提菩薩故,說般
T32n1660_p0519a10:若波羅蜜為菩薩母。又以量故,如言茫摩泥
T32n1660_p0519a11:也。茫為性,摩泥為誦,即此性相是為摩多
T32n1660_p0519a12:(於字聲論中摩多字又從茫摩泥語中出,茫亦是體性,摩泥是誦其義,摩泥正翻為量,故以量為母義)。譬如
T32n1660_p0519a13:母生子已隨時籌量:如是我子,以此食故身
T32n1660_p0519a14:增,以此故損減。菩薩亦如是,以般若波羅
T32n1660_p0519a15:蜜自量其身:我應如是布施,我應如是持戒
T32n1660_p0519a16:等。以是自量因緣故,說般若波羅蜜為菩薩
T32n1660_p0519a17:母。又以斟量故,譬如量物有鉢邏薩他、有
T32n1660_p0519a18:阿宅迦、有突嚧[2]挐、有佉梨底等(如此間合升斗斛之類)。斟
T32n1660_p0519a19:量諸菩薩亦如是,此初發心、此修行、此得
T32n1660_p0519a20:忍等。以斟量因緣故,說般若波羅蜜為菩薩
T32n1660_p0519a21:母。又以修多羅中誦故,所謂於諸經中作母
T32n1660_p0519a22:名誦,彼等經中有名稱遍諸佛國菩薩名毘
T32n1660_p0519a23:摩羅吉利帝,說伽他言(舊云維摩詰者,不正):
T32n1660_p0519a24:T32n1660_p0519a26:復有餘經亦如是誦。以修多羅量故,說般若
T32n1660_p0519a27:波羅蜜為菩薩母。
T32n1660_p0519a28:問:何故般若波羅蜜亦為諸佛母?
T32n1660_p0519a29:答:以出生及顯示無障礙智故。過去未來現
T32n1660_p0519b01:在諸佛,由般若波羅蜜阿含故,煩惱已盡、當
T32n1660_p0519b02:盡、今盡。以是出生故,般若波羅蜜為諸佛母。
T32n1660_p0519b03:顯示無障礙智者,以過去未來現在諸佛世
T32n1660_p0519b04:尊顯示無障礙智,皆般若波羅蜜中顯。以是
T32n1660_p0519b05:顯示無障礙智故,諸佛[3]亦以般若波羅蜜為
T32n1660_p0519b06:母。此中有輸盧迦:
T32n1660_p0519b07:T32n1660_p0519b08:T32n1660_p0519b09:T32n1660_p0519b10:T32n1660_p0519b11:T32n1660_p0519b12: T32n1660_p0519b13:何故此名般若波羅蜜?以不與聲聞獨覺共
T32n1660_p0519b14:故,名般若波羅蜜。於上更無所應知故,名般
T32n1660_p0519b15:若波羅蜜。此智到一切彼岸故,名般若波羅
T32n1660_p0519b16:蜜。此般若波羅蜜餘無能勝故,名般若波羅
T32n1660_p0519b17:蜜。三世平等故,名般若波羅蜜。虛空無邊
T32n1660_p0519b18:平等故,名般若波羅蜜。如是等勝因緣,如
T32n1660_p0519b19:《般若波羅蜜經》中說,故名般若波羅蜜。
T32n1660_p0519b20:問:已略說菩提初資糧,第二資糧今應說。
T32n1660_p0519b21:T32n1660_p0519b23:此中陀那波羅蜜為第二菩提資糧。以般若
T32n1660_p0519b24:前行故,菩薩為菩提而行布施,是故施為第
T32n1660_p0519b25:二資糧。於中生他身意樂,因名布施,非為
T32n1660_p0519b26:作苦。彼有二種,謂財施、法施。財施亦有二種,
T32n1660_p0519b27:謂共識、不共識。共識亦有二種,謂內及外。
T32n1660_p0519b28:若施自身支節、若全身施,是為內施。若施男
T32n1660_p0519b29:女妻妾及二足四足等,是為外施。不共識亦
T32n1660_p0519c01:有二種,謂可食、不可食。此有多種,若施身
T32n1660_p0519c02:內受用飲食等物,是為可食。若施身外受
T32n1660_p0519c03:用香鬘所攝、金銀珍寶、衣服土田財物、園池遊
T32n1660_p0519c04:戲處等,是為不可食,然可受用。法施亦有
T32n1660_p0519c05:二種,謂世間、出世間。若因法施,於流轉中
T32n1660_p0519c06:(舊云生死者,非正翻名,今改為流轉也。已後諸云流轉者,皆是此義)出生可愛身根境
T32n1660_p0519c07:界,是為世間。若因法施果報越度流轉,是為
T32n1660_p0519c08:出世間。彼財施、法施各有二種,謂有著、無著。
T32n1660_p0519c09:若為自身、若為資生、若為勝果,悕望相續
T32n1660_p0519c10:以財法施,是為有著。若為利益安樂一切眾
T32n1660_p0519c11:生、若為無障礙智,是為無著。其餘更有無
T32n1660_p0519c12:畏施等,亦隨順入財施中。彼二種施果及餘
T32n1660_p0519c13:氣(謂津液也),具如大乘經說。此中當略說偈:
T32n1660_p0519c14:T32n1660_p0519c15:T32n1660_p0519c16:T32n1660_p0519c17:T32n1660_p0519c18:T32n1660_p0519c19:T32n1660_p0519c20:T32n1660_p0519c21:T32n1660_p0519c22:T32n1660_p0519c23:T32n1660_p0519c24:T32n1660_p0519c25:T32n1660_p0519c26:T32n1660_p0519c27:T32n1660_p0519c28:T32n1660_p0519c29:T32n1660_p0520a01:T32n1660_p0520a02:T32n1660_p0520a03:T32n1660_p0520a04:T32n1660_p0520a05:T32n1660_p0520a06:T32n1660_p0520a07:T32n1660_p0520a08: T32n1660_p0520a09:今說施主差別。
T32n1660_p0520a10:T32n1660_p0520a11:T32n1660_p0520a12:T32n1660_p0520a13:T32n1660_p0520a14:T32n1660_p0520a15:T32n1660_p0520a16:T32n1660_p0520a17:T32n1660_p0520a18:T32n1660_p0520a19:T32n1660_p0520a20:T32n1660_p0520a21:T32n1660_p0520a22:T32n1660_p0520a23:T32n1660_p0520a24:T32n1660_p0520a25: T32n1660_p0520a26:問:已解釋陀那波羅蜜,今應說尸羅波羅蜜。
T32n1660_p0520a27:答:波羅蜜義如前解釋,尸羅義今當說。以尸
T32n1660_p0520a28:羅故說為尸羅。言尸羅者謂習近也,此是體
T32n1660_p0520a29:相。又本性義,如世間有樂戒、苦戒等。又清涼
T32n1660_p0520b01:義,為不悔因,離心熱憂惱故。又安隱義,能
T32n1660_p0520b02:為他世樂因故。又安靜義,能建立止觀故。
T32n1660_p0520b03:又寂滅義,得涅槃樂因故。又端嚴義,以能莊
T32n1660_p0520b04:飾故。又淨潔義,能洗惡戒垢故。又頭首義,能
T32n1660_p0520b05:為入眾無怯弱因故。又讚歎義,能生名稱故。
T32n1660_p0520b06:此戒是身口意善行所轉生,於中遠離殺生、
T32n1660_p0520b07:不與取、欲邪行等,是三種身戒。遠離妄語、破
T32n1660_p0520b08:壞語、麁惡語、雜戲語等,是四種口戒。遠離貪、
T32n1660_p0520b09:瞋、邪見等,是三種意戒。如是[1]等身口意善
T32n1660_p0520b10:行所轉生十種戒,與貪瞋癡所生十種惡行
T32n1660_p0520b11:為對治。彼十種惡行下中上常習近故,墮於
T32n1660_p0520b12:地獄、畜生、閻摩世等。如前數十種善行戒,若
T32n1660_p0520b13:不與覺分相應,下中上常習近故,隨福上上
T32n1660_p0520b14:差別,當得天人差別。若與覺分相應十種
T32n1660_p0520b15:善行,戒上上常習近多作,故當得聲聞地及
T32n1660_p0520b16:菩薩地中轉勝差別。又此菩薩戒聚,有六十
T32n1660_p0520b17:五種無盡,如《無盡意經》中說當知。又略說有
T32n1660_p0520b18:二種戒,謂平等種蒔戒、不平等種蒔戒。平
T32n1660_p0520b19:等種蒔戒者,以此善身口意積聚故,於生生
T32n1660_p0520b20:中種蒔,若界若富樂、若聲聞獨覺、若相報
T32n1660_p0520b21:若淨土、若成熟眾生、若正遍覺等,彼皆說名
T32n1660_p0520b22:平等種蒔戒。與此相違,名不平等種蒔戒。復
T32n1660_p0520b23:有二種戒,謂有作戒、無作戒。若於有作中有
T32n1660_p0520b24:所作者,名有作戒。與此相違,名無作戒。復有
T32n1660_p0520b25:九種戒,謂凡夫戒、外道五通戒、人戒、欲界天
T32n1660_p0520b26:子戒、色界天子戒、無色界天子戒、[2]諸學無學
T32n1660_p0520b27:聲聞戒、獨覺戒、菩薩戒。凡夫戒者,入生處故
T32n1660_p0520b28:盡。外道五通戒者,神通退故盡。人戒者,十善
T32n1660_p0520b29:業道盡故盡。欲界天子戒者,福盡故盡。色界
T32n1660_p0520c01:天子戒者,禪那盡故盡。無色界天子戒者,三
T32n1660_p0520c02:摩鉢帝盡故盡。諸學無學聲聞戒者,究竟涅
T32n1660_p0520c03:槃故盡。獨覺戒者,闕大悲故盡。菩薩戒者
T32n1660_p0520c04:則無有盡,以此戒能顯明諸戒故,種子相續
T32n1660_p0520c05:無盡故,菩薩相續無盡故,如來戒無盡故。以
T32n1660_p0520c06:此因緣,菩薩戒者說名無盡。諸菩薩戒,迴向
T32n1660_p0520c07:菩提故,說名戒波羅蜜。此中有輸盧[3]迦:
T32n1660_p0520c08:T32n1660_p0520c09:T32n1660_p0520c10:T32n1660_p0520c11:T32n1660_p0520c12:T32n1660_p0520c13:T32n1660_p0520c14:T32n1660_p0520c15:T32n1660_p0520c16:T32n1660_p0520c17:T32n1660_p0520c18:T32n1660_p0520c19:T32n1660_p0520c20:T32n1660_p0520c21:T32n1660_p0520c22:T32n1660_p0520c23:T32n1660_p0520c24:T32n1660_p0520c25:T32n1660_p0520c26:T32n1660_p0520c27:T32n1660_p0520c28:T32n1660_p0520c29:T32n1660_p0521a01:T32n1660_p0521a02: T32n1660_p0521a03:問:已解釋尸羅波羅蜜,今應說羼提波羅蜜。
T32n1660_p0521a04:答:此中羼提者,若身若心受諸苦樂,其志堪
T32n1660_p0521a05:忍,不高不下、心無染濁,此名略說羼提。若自
T32n1660_p0521a06:在說,則施設為三,謂身住持、心住持、法住
T32n1660_p0521a07:持。於中身住持忍者,謂身所遭苦,若外有心
T32n1660_p0521a08:無心不愛之觸,所生身苦堪忍不計,此名身
T32n1660_p0521a09:住持忍。外所生者,謂以食因緣故起怖瞋癡,
T32n1660_p0521a10:及蚊虻蛇虎師子熊等二足四足多足,諸有
T32n1660_p0521a11:心物無量因緣逼惱於身,或復來乞手足耳
T32n1660_p0521a12:鼻頭目支節而割截之。於此惡事心無悶亂
T32n1660_p0521a13:亦無動異,此名身住持忍。又暴風盛日寒熱
T32n1660_p0521a14:雨雹擊觸因緣,諸無心物來逼惱時,遍身苦
T32n1660_p0521a15:切而能安受,此亦名忍。又內身所起界動因
T32n1660_p0521a16:緣故,風黃[1]痰癊及起所生四百四病極為身
T32n1660_p0521a17:苦,於逼惱時能忍不計,亦名身住持忍。於
T32n1660_p0521a18:中心住持忍者,若有罵詈瞋嫌呵責毀謗挫
T32n1660_p0521a19:辱欺誑等不愛語道來逼惱時,其心不動亦
T32n1660_p0521a20:無濁亂,此名心住持忍。又八種世法所觸,謂
T32n1660_p0521a21:得利失利、好名惡名、譏譽、苦樂中,心無高下
T32n1660_p0521a22:不動如山,是名心住持忍。又斷順眠瞋故,
T32n1660_p0521a23:無殺害心、無結恨心、無鬪諍心、無訴訟心,自
T32n1660_p0521a24:護護他,於眾生中慈心相應,與悲共行起歡
T32n1660_p0521a25:喜意恒作捨心,此等亦名心住持忍。於中法
T32n1660_p0521a26:住持忍者,於內於外如實觀察故。外者,謂
T32n1660_p0521a27:罵詈殺害等。罵詈者,聲字和合同時不散,以
T32n1660_p0521a28:剎那故、字空故、聲如響故,不可說次第相應
T32n1660_p0521a29:義,此中無有罵詈,但諸餘凡夫虛妄分別而
T32n1660_p0521b01:生瞋怒。若字與聲自性義中知不可得,心則
T32n1660_p0521b02:隨順不相違背,平等忍受,此名法住持忍。
T32n1660_p0521b03:又於殺害者所當作是念:身非害者,身若
T32n1660_p0521b04:無心則如草木壁影等故。心亦非害者,以
T32n1660_p0521b05:心非色,無所觸礙故。於第一義中無殺害者。
T32n1660_p0521b06:作是觀時,不見殺害,堪能忍之,此名法住持
T32n1660_p0521b07:忍。內者,謂觀內法時,作如是念:色如聚沫從
T32n1660_p0521b08:緣而起,無動作故、不自生故、空故、離我我所
T32n1660_p0521b09:故。受如泡,想如陽焰,行如芭蕉,識如幻,從
T32n1660_p0521b10:緣而起、無動作故、不自生故、剎那生滅故、空
T32n1660_p0521b11:故、離我我所故。於中色非我、色非我所,如是
T32n1660_p0521b12:受想行識,識非我識非我所,此等諸法從緣
T32n1660_p0521b13:而生,若從緣生則自性無生,若自性無生則
T32n1660_p0521b14:無能害者。如是觀時,若內若外諸法自性皆
T32n1660_p0521b15:不可得,此名法住持忍。若於身心法中作自
T32n1660_p0521b16:性觀時,即是順無生忍。此名略說羼提波羅
T32n1660_p0521b17:蜜。如修多羅中具說。此中有聖者頌:
T32n1660_p0521b18:T32n1660_p0521b19:T32n1660_p0521b20:T32n1660_p0521b21:T32n1660_p0521b22:T32n1660_p0521b23:T32n1660_p0521b24:T32n1660_p0521b25:T32n1660_p0521b26:T32n1660_p0521b27:T32n1660_p0521b28:T32n1660_p0521b29:T32n1660_p0521c01:T32n1660_p0521c02:T32n1660_p0521c03:T32n1660_p0521c04:T32n1660_p0521c05:T32n1660_p0521c06:T32n1660_p0521c07:T32n1660_p0521c08: T32n1660_p0521c09:菩提資糧論卷第一