..續本文上一頁利子。菩薩摩诃薩不爲引發意界故應引發般若波羅蜜多。不爲引發法界意識界及意觸意觸爲緣所生諸受故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發意界故應引發般若波羅蜜多。不爲引發法界意識界及意觸意觸爲緣所生諸受故應引發般若波羅蜜多。舍利子。以意界無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發意界故應引發般若波羅蜜多。以法界乃至意觸爲緣所生諸受無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發法界乃至意觸爲緣所生諸受故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發地界故應引發般若波羅蜜多。不爲引發水火風空識界故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發地界故應引發般若波羅蜜多。不爲引發水火風空識界故應引發般若波羅蜜多。舍利子。以地界無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發地界故應引發般若波羅蜜多。以水火風空識界無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發水火風空識界故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發無明故應引發般若波羅蜜多。不爲引發行識名色六處觸受愛取有生老死愁歎苦憂惱故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發無明故應引發般若波羅蜜多。不爲引發行識名色六處觸受愛取有生老死愁歎苦憂惱故應引發般若波羅蜜多。舍利子。以無明無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發無明故應引發般若波羅蜜多。以行乃至老死愁歎苦憂惱無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發行乃至老死愁歎苦憂惱故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩不爲引發布施波羅蜜多故應引發般若波羅蜜多。不爲引發淨戒安忍精進靜慮般若波羅蜜多故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發布施波羅蜜多故應引發般若波羅蜜多。不爲引發淨戒安忍精進靜慮般若波羅蜜多故應引發般若波羅蜜多。舍利子。以布施波羅蜜多無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發布施波羅蜜多故應引發般若波羅蜜多。以淨戒乃至般若波羅蜜多無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發淨戒乃至般若波羅蜜多故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發內空故應引發般若波羅蜜多。不爲引發外空內外空空空大空勝義空有爲空無爲空畢竟空無際空散空無變異空本性空自相空共相空一切法空不可得空無性空自性空無性自性空故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發內空故應引發般若波羅蜜多。不爲引發外空內外空空空大空勝義空有爲空無爲空畢竟空無際空散空無變異空本性空自相空共相空一切法空不可得空無性空自性空無性自性空故應引發般若波羅蜜多。舍利子。以內空無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發內空故應引發般若波羅蜜多。以外空乃至無性自性空無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發外空乃至無性自性空故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發真如故應引發般若波羅蜜多。不爲引發法界法性不虛妄性不變異性平等性離生性法定法住實際虛空界不思議界故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發真如故應引發般若波羅蜜多。不爲引發法界法性不虛妄性不變異性平等性離生性法定法住實際虛空界不思議界故應引發般若波羅蜜多。舍利子。以真如無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發真如故應引發般若波羅蜜多。以法界乃至不思議界無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發法界乃至不思議界故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發苦聖谛故應引發般若波羅蜜多。不爲引發集滅道聖谛故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發苦聖谛故應引發般若波羅蜜多。不爲引發集滅道聖谛故應引發般若波羅蜜多。舍利子。以苦聖谛無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發苦聖谛故應引發般若波羅蜜多。以集滅道聖谛無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發集滅道聖谛故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發四靜慮故應引發般若波羅蜜多。不爲引發四無量四無色定故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發四靜慮故應引發般若波羅蜜多。不爲引發四無量四無色定故應引發般若波羅蜜多。舍利子。以四靜慮無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發四靜慮故應引發般若波羅蜜多。以四無量四無色定無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發四無量四無色定故應引發般若波羅蜜多
大般若波羅蜜多經卷第一百七十二
大般若波羅蜜多經卷第一百七十叁
叁藏法師玄奘奉 诏譯
初分贊般若品第叁十二之二
複次舍利子。菩薩摩诃薩不爲引發八解脫故應引發般若波羅蜜多。不爲引發八勝處九次第定十遍處故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發八解脫故應引發般若波羅蜜多。不爲引發八勝處九次第定十遍處故應引發般若波羅蜜多。舍利子。以八解脫無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發八解脫故應引發般若波羅蜜多。以八勝處九次第定十遍處無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發八勝處九次第定十遍處故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩不爲引發四念住故應引發般若波羅蜜多。不爲引發四正斷四神足五根五力七等覺支八聖道支故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發四念住故應引發般若波羅蜜多。不爲引發四正斷四神足五根五力七等覺支八聖道支故應引發般若波羅蜜多。舍利子。以四念住無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發四念住故應引發般若波羅蜜多。以四正斷乃至八聖道支無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發四正斷乃至八聖道支故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩。不爲引發空解脫門故應引發般若波羅蜜多。不爲引發無相無願解脫門故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩。不爲引發空解脫門故應引發般若波羅蜜多。不爲引發無相無願解脫門故應引發般若波羅蜜多。舍利子。以空解脫門無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發空解脫門故應引發般若波羅蜜多。以無相無願解脫門無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發無相無願解脫門故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發五眼故應引發般若波羅蜜多。不爲引發六神通故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發五眼故應引發般若波羅蜜多。不爲引發六神通故應引發般若波羅蜜多。舍利子。以五眼無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發五眼故應引發般若波羅蜜多。以六神通無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發六神通故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩不爲引發佛十力故應引發般若波羅蜜多。不爲引發四無所畏四無礙解大慈大悲大喜大舍十八佛不共法故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發佛十力故應引發般若波羅蜜多。不爲引發四無所畏四無礙解大慈大悲大喜大舍十八佛不共法故應引發般若波羅蜜多。舍利子。以佛十力無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發佛十力故應引發般若波羅蜜多。以四無所畏乃至十八佛不共法無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發四無所畏乃至十八佛不共法故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩不爲引發無忘失法故應引發般若波羅蜜多。不爲引發恒住舍性故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發無忘失法故應引發般若波羅蜜多。不爲引發恒住舍性故應引發般若波羅蜜多。舍利子。以無忘失法無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發無忘失法故應引發般若波羅蜜多。以恒住舍性無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發恒住舍性故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發一切智故應引發般若波羅蜜多。不爲引發道相智一切相智故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發一切智故應引發般若波羅蜜多。不爲引發道相智一切相智故應引發般若波羅蜜多。舍利子。以一切智無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發一切智故應引發般若波羅蜜多。以道相智一切相智無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發道相智一切相智故應引發般若波羅蜜多。複次舍利子。菩薩摩诃薩不爲引發一切陀羅尼門故應引發般若波羅蜜多。不爲引發一切叁摩地門故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發一切陀羅尼門故應引發般若波羅蜜多。不爲引發一切叁摩地門故應引發般若波羅蜜多。舍利子。以一切陀羅尼門無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩不爲引發一切陀羅尼門故應引發般若波羅蜜多。以一切叁摩地門無作無止無生無滅無成無壞無得無舍無自性故。菩薩摩诃薩。不爲引發一切叁摩地門故應引發般若波羅蜜多
複次舍利子。菩薩摩诃薩不爲引發預流果故應引發般若波羅蜜多。不爲引發一來不還阿羅漢果故應引發般若波羅蜜多。世尊。雲何菩薩摩诃薩不爲引發預流果故應引發般若波羅蜜多。不爲引發一來不還阿羅漢果故應引發般若波羅蜜多。舍利子…
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