【經文資訊】大正新脩大藏經 第三十三冊 No. 1697《大慧度經宗要》
【版本記錄】CBETA 電子佛典 V1.8 (Big5) 普及版，完成日期：2006/04/12
【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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# Taisho Tripitaka Vol. 33, No. 1697 大慧度經宗要
# CBETA Chinese Electronic Tripitaka V1.8 (Big5) Normalized Version, Release Date: 2006/04/12
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Anonymous, USA
# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm
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T33n1697_p0068b16║
T33n1697_p0068b17║
T33n1697_p0068b18║　　No. 1697 [cf. No. 223]
T33n1697_p0068b19║大慧度經宗要
T33n1697_p0068b20║
T33n1697_p0068b21║　　　　釋　元曉撰
T33n1697_p0068b22║將說此經六門分別。初述大意。次顯經宗。三
T33n1697_p0068b23║釋題名。四明緣起五者判教。六者消文。
T33n1697_p0068b24║第一述大意者。夫波若為至道也。無道非道
T33n1697_p0068b25║無至不至。蕭焉無所不寂泰然無所不蕩。是
T33n1697_p0068b26║知實相無相故無所不相。真照無明故無不
T33n1697_p0068b27║為明。無明無不明者誰滅癡闇而得慧明。無
T33n1697_p0068b28║相無非相者豈壞假名而說實相。斯則假名
T33n1697_p0068b29║妄相無非真性。而四辨不能說其相。實相般
T33n1697_p0068c01║若玄之又玄之也。貪染癡闇皆是慧明而五
T33n1697_p0068c02║眼不能見其照。觀照波若損之又損之也。今
T33n1697_p0068c03║是經者波若為宗。無說無示無聞無得絕諸
T33n1697_p0068c04║戲論之格言也。無所示故無所不示。無所得
T33n1697_p0068c05║故無所不得。六度萬行於之圓滿。五眼萬德
T33n1697_p0068c06║從是生。成菩薩之要藏也。諸佛之真母也。所
T33n1697_p0068c07║以無上法王將說是經。尊重波若親自敷坐。
T33n1697_p0068c08║天雨四華以供養。地動六變而警喜。十方大
T33n1697_p0068c09║士最在邊而遠來二界諸天下高光而遐至。
T33n1697_p0068c10║常啼七歲立之不顧骨髓之摧。河天一座聞
T33n1697_p0068c11║之便得菩提之記。至如唐虞之蓋天下周孔
T33n1697_p0068c12║之冠群仙。而猶諸天設教不敢逆於天則。今
T33n1697_p0068c13║我法王波若真典諸天奉而仰信不敢違於佛
T33n1697_p0068c14║教。以此而推去彼遠矣。豈可同日而論乎哉。
T33n1697_p0068c15║爾乃信受四句福廣虛空。捨恒沙之身命所
T33n1697_p0068c16║不能況起謗一念罪重五逆。墮千劫之無間
T33n1697_p0068c17║猶不能償者也。所言摩訶般若波羅蜜者皆
T33n1697_p0068c18║是彼語。此土譯之云大慧度。由無所知無所
T33n1697_p0068c19║不知故名為慧。無所到故無所不到乃名為
T33n1697_p0068c20║度。由如是故無所不能能生無上大人能顯
T33n1697_p0068c21║無邊大果。以此義故名大慧度。所言經者常
T33n1697_p0068c22║也法也。常性無所有故先賢後聖之常軌也。
T33n1697_p0068c23║法相畢竟空故反流歸源之真則也。此經六
T33n1697_p0068c24║百有十六分。在前四百以為初分。初分之內
T33n1697_p0068c25║有七十八品。於中在前明起經之緣故言初
T33n1697_p0068c26║分緣起品第一。
T33n1697_p0068c27║第二顯經宗者此經正以波若為宗。通而言
T33n1697_p0068c28║之波若有三。一文字波若二實相波若三觀
T33n1697_p0068c29║照波若。今此經者後二為宗。所以然者文字
T33n1697_p0069a01║但是能詮教故。後二是其所詮旨故。今欲顯
T33n1697_p0069a02║是宗義略作三門。一明實相二明觀照三者
T33n1697_p0069a03║合明二種般若。初明實相般若相者諸法實
T33n1697_p0069a04║相說者不同。有義依他起自性上遍計所執。
T33n1697_p0069a05║自性永無所顯真如是為實相。依他起性實不
T33n1697_p0069a06║空故。瑜伽論云。若諸名言熏習之想所建立
T33n1697_p0069a07║識緣色等相事計為色等性。當知此性非實
T33n1697_p0069a08║物有非勝義有。唯是遍計所執自性當知假
T33n1697_p0069a09║有。若遣名言熏習之想所建立識。如其色等
T33n1697_p0069a10║相事緣離言說性。當知此性是實物有是勝
T33n1697_p0069a11║義有乃至廣說故。或有說者依他性空真如
T33n1697_p0069a12║亦空。如是乃為諸法實相。如下文言。色無所
T33n1697_p0069a13║有不可得。受想行識無所有不可得。乃至如
T33n1697_p0069a14║法性實際無所有不可得。又言諸法實相云
T33n1697_p0069a15║何有諸法無所有。如是有是事不知名為無
T33n1697_p0069a16║明乃至廣說故。或有說者依他起性亦有亦
T33n1697_p0069a17║空。世俗故有勝義故空。空即真如真如不空。
T33n1697_p0069a18║如是名為諸法實相。如下文云。世俗法故說
T33n1697_p0069a19║有業報。第一義中無業無報。瑜伽論云於勝
T33n1697_p0069a20║義上更無勝義故。或有說者二諦法門但是
T33n1697_p0069a21║假說而非實相。非真非俗非有非空如是乃
T33n1697_p0069a22║名諸法實相。如下文云。有所得無所得平等
T33n1697_p0069a23║是名無所得。論云若顛倒少許有實者第一
T33n1697_p0069a24║義諦亦應有實故。問諸師所說何者為實。答
T33n1697_p0069a25║諸師說皆實。所以然者皆是聖典不相違故。
T33n1697_p0069a26║諸法實相絕諸戲論都無所然無不然故。如
T33n1697_p0069a27║釋論云一切實一切非實。及一切實亦非實。
T33n1697_p0069a28║一切非實非不實是名諸法之實相。案云此
T33n1697_p0069a29║說四句是實相者如其次第許前四說。離著
T33n1697_p0069b01║而說無不當故。若有著者如言而取無不破
T33n1697_p0069b02║壞故非實相。離絕四句不可破壞。如是乃名
T33n1697_p0069b03║諸法實相。如廣百論頌曰。
T33n1697_p0069b04║　有非有俱非　　諸宗皆寂滅
T33n1697_p0069b05║　於中欲興難　　畢竟不能申
T33n1697_p0069b06║或有說者依此大般若經以如來藏為實相般
T33n1697_p0069b07║若。如下理趣分中言。爾時世尊復依一切住
T33n1697_p0069b08║持藏法如來之相。為諸菩薩宣說般若波羅
T33n1697_p0069b09║蜜多一切有情住持遍滿甚深理趣勝藏法
T33n1697_p0069b10║門。謂一切有情皆如來藏普賢菩薩自體遍
T33n1697_p0069b11║故。一切有情皆金剛藏以金剛藏所灌灑故。
T33n1697_p0069b12║一切有情皆正法藏皆隨正語轉故。一切有
T33n1697_p0069b13║情皆妙業藏一切事業加行依故。佛說如是住
T33n1697_p0069b14║持甚深理趣勝藏法已。告金剛手菩薩云。若
T33n1697_p0069b15║有得聞如是遍滿波若理趣勝藏法門信解受
T33n1697_p0069b16║持讀誦修習。則能通達勝藏法性藏速證無
T33n1697_p0069b17║上正等菩提。如寶性論云。無始世來性作諸
T33n1697_p0069b18║法依止。依性有諸道及證涅槃果。長行釋言。
T33n1697_p0069b19║此偈明何義。無始世來性者如經說云。諸佛
T33n1697_p0069b20║如來依如來藏。說諸眾生無本際不可得知。
T33n1697_p0069b21║所言性者如聖者勝鬘經云。世尊如來藏者
T33n1697_p0069b22║是法界藏。出世間法身藏。出世間上上藏。自
T33n1697_p0069b23║性清淨法身藏。自性清淨如來藏。依此五句
T33n1697_p0069b24║攝大乘論及佛性論以五義釋無相。論云所
T33n1697_p0069b25║言性者自有五義。一自性種類義。二因義。三
T33n1697_p0069b26║生義。四不壞義。五祕密義。乃至廣說。今此經
T33n1697_p0069b27║云一切有情皆如來藏普賢菩薩自體遍故
T33n1697_p0069b28║者。謂此菩薩意為一切有情唯一法界無別
T33n1697_p0069b29║有情。由此道理長時熏修。是故自心變異遍
T33n1697_p0069c01║諸有情以為自體。如是菩薩隨分觀心尚能
T33n1697_p0069c02║如是況諸如來圓滿觀心。是故諸有情皆為
T33n1697_p0069c03║如來藏所攝名如來藏。如是釋也。如佛性論
T33n1697_p0069c04║云。一切眾生皆在如來智內。皆為如來之所
T33n1697_p0069c05║攝持故。說所攝眾生為如來藏。如來所攝名
T33n1697_p0069c06║如來藏故。以金剛藏所灌灑故者謂佛地所
T33n1697_p0069c07║有大圓鏡智相應淨識所攝。種子變異為諸
T33n1697_p0069c08║有情。以為等流果故言所灌灑故。皆隨正語
T33n1697_p0069c09║轉故者普賢菩薩變為諸有情。時隨自正語
T33n1697_p0069c10║變異生故。諸有情皆是正法也。皆妙業藏者
T33n1697_p0069c11║以如來藏自內熏習力故生諸有情二種業。
T33n1697_p0069c12║謂避苦求樂。諸善事業一切加行善心皆依
T33n1697_p0069c13║此二業生故。言一切事業加行依故。由此道
T33n1697_p0069c14║理名為妙業。
T33n1697_p0069c15║次明觀照般若相者如論說云。諸菩薩從初
T33n1697_p0069c16║發心求一切種智。於其中間知諸法實相慧
T33n1697_p0069c17║是波若波羅蜜。總說雖然於中分別如下論
T33n1697_p0069c18║文諸說不同。今於其中略出四義。一有人言
T33n1697_p0069c19║無漏慧眼是般若波羅蜜相。何以故一切慧
T33n1697_p0069c20║中第一慧是名波若波羅蜜。無漏慧根是第
T33n1697_p0069c21║一故。二有人言般若波羅蜜是有漏慧。何以
T33n1697_p0069c22║故菩薩至道樹下乃斷結使。先雖有大智慧
T33n1697_p0069c23║有無量功德。而諸煩惱未斷。是故菩薩波羅
T33n1697_p0069c24║蜜是有漏智慧。三有人言菩薩有漏無漏智
T33n1697_p0069c25║慧總名波若波羅蜜。何以故菩薩觀涅槃行
T33n1697_p0069c26║佛道。以是事故應是無漏。以未斷結使事未
T33n1697_p0069c27║成辦故應名有漏。四有人言是波若波羅蜜
T33n1697_p0069c28║不可得相。若有若無若常若無常若空若實
T33n1697_p0069c29║是波若波羅蜜。眾界入所不攝。非有為非無
T33n1697_p0070a01║為非法非非法。不取不捨不生不滅出有無
T33n1697_p0070a02║四句適無所著。譬如火炎四邊不可觸以燒
T33n1697_p0070a03║手故。波若波羅蜜亦如是不可觸以邪見手
T33n1697_p0070a04║燒故。問曰上種種人說波若波羅蜜何者為
T33n1697_p0070a05║實。答曰有人言各各有理皆是實故。如經說
T33n1697_p0070a06║五百比丘各各說二邊及中道義。佛言皆有
T33n1697_p0070a07║道理。有人言末後答者是實。所以者何不可
T33n1697_p0070a08║破不可壞故。若有法如毫釐許有者皆有過
T33n1697_p0070a09║失可破。若言無亦可破。是波若波羅蜜中有
T33n1697_p0070a10║亦無無亦無非有非無亦無。如是言說亦無
T33n1697_p0070a11║是名寂滅無礙無戲論法。是故不可破不可
T33n1697_p0070a12║壞是名真實波若波羅蜜最勝無過者。如轉
T33n1697_p0070a13║輪聖王降伏諸敵而不自高。波若波羅蜜亦
T33n1697_p0070a14║如是能破一切語言戲論。亦不有所破。出第十
T33n1697_p0070a15║一三即中。案云此中前三義者依跡顯實。通
T33n1697_p0070a16║取地前地上波若有漏無漏隨義而說。第四
T33n1697_p0070a17║義者唯顯地上無分別智。證會實相絕諸戲
T33n1697_p0070a18║論超過四句遠離五相。故言末後答者為實。
T33n1697_p0070a19║是就最勝作如是說。而非盡攝一切智慧。故
T33n1697_p0070a20║言諸說皆有道理。如下文云。波若波羅蜜攝
T33n1697_p0070a21║一切智慧。所以者何菩薩求佛道時應學一
T33n1697_p0070a22║切法得一切智慧。所謂求聲聞辟支佛佛智
T33n1697_p0070a23║慧。是智慧有三種。學無學非學非無學非學
T33n1697_p0070a24║非無學。智者如乾慧地不淨安般欲界繫
T33n1697_p0070a25║四念處暖法頂法忍法世第一法等。乃至廣
T33n1697_p0070a26║說。
T33n1697_p0070a27║第三合明二種般若。由非一故假說二種。而
T33n1697_p0070a28║離能所畢竟無異。所以然者菩薩修行般若
T33n1697_p0070a29║之時推求一切諸法性相。若我若無我若常
T33n1697_p0070b01║若無常若生若滅若有若空。如是一切都無
T33n1697_p0070b02║所得。不得一切所取相不起一切能取之見。
T33n1697_p0070b03║是時遠離一切相見平等證會諸法實相。無
T33n1697_p0070b04║二無別無始無終無生無滅非有非空。超過
T33n1697_p0070b05║一切語言之路永絕一切心行之處。云何於
T33n1697_p0070b06║中有二般若。但一切諸法無不同然是故強
T33n1697_p0070b07║名諸法實相。一切分別無所不離是故亦名
T33n1697_p0070b08║無分別智。無智而非實相無實相而非智。如
T33n1697_p0070b09║論說云。菩薩觀一切諸法非常非無常非我
T33n1697_p0070b10║非無我非有非無等。亦不有是觀是名菩薩
T33n1697_p0070b11║行般若波羅蜜。是義捨一切觀滅一切語言
T33n1697_p0070b12║離一切心行。從本已來不生不滅如涅槃相。
T33n1697_p0070b13║諸法亦如是是名諸法實相。乃至廣說。問觀
T33n1697_p0070b14║照般若若有三分不。若有見分何言無見。若
T33n1697_p0070b15║無見分何名觀照。有自證分證自體者則此
T33n1697_p0070b16║智體不同實相。云何得言無二無別。若無見
T33n1697_p0070b17║分亦無自證則同虛空不得名慧。答有義此
T33n1697_p0070b18║智有見無相。有義此智無相無見。唯有自證
T33n1697_p0070b19║證於自體。或有說者若就有別開分三分俱
T33n1697_p0070b20║無。若依無異假說三分俱有。謂即於此平等
T33n1697_p0070b21║之中無相為相無見為見。無別自證非不自
T33n1697_p0070b22║證。如是自證無所不證諸法實相無非自故。
T33n1697_p0070b23║故此自證無非是見。見實相者是無所見有
T33n1697_p0070b24║所見者不見實故。故此見分無非實相。如是
T33n1697_p0070b25║三分只是一味。若如是說有見不見無障無
T33n1697_p0070b26║礙即是解脫。若存能見即墮有邊。若無見分
T33n1697_p0070b27║則墮無邊。不離邊故即為被縛如論偈云。
T33n1697_p0070b28║　若人見般若　　是即為被縛
T33n1697_p0070b29║　若不見般若　　即亦名被縛
T33n1697_p0070c01║　若人見般若　　是則得解脫
T33n1697_p0070c02║　若不見般若　　則亦得解脫
T33n1697_p0070c03║上來第二顯經宗竟。
T33n1697_p0070c04║第三釋題名者。摩訶言大般若云慧。波羅蜜
T33n1697_p0070c05║者名到彼岸如論說也。
T33n1697_p0070c06║將釋此名即作三門。先大次慧後到彼岸。所
T33n1697_p0070c07║言大者總而言之。凡諸所有大事大法不可
T33n1697_p0070c08║思議神力威德皆是般若之所成辦。以是義
T33n1697_p0070c09║故名之為大。如下文云。般若波羅蜜為大事
T33n1697_p0070c10║故起。不可思議事故起。不可稱事故起。無有
T33n1697_p0070c11║量事故起。無等等事故起。何以故波若波
T33n1697_p0070c12║羅蜜中含受五波羅蜜。含受內空乃至有法
T33n1697_p0070c13║無法空。含受四念處乃至八聖道分。是深般
T33n1697_p0070c14║若波羅蜜中含受佛十力乃至一切種智。譬
T33n1697_p0070c15║如灌頂王國土中尊。諸有官事皆委大臣國
T33n1697_p0070c16║王安樂無事。如是須菩提所有聲聞辟支佛
T33n1697_p0070c17║法若菩薩法若佛法一切皆在般若波羅蜜
T33n1697_p0070c18║中。般若波羅蜜能成辦其事。乃至廣說。別而
T33n1697_p0070c19║論之乃有眾多。今撮其要略釋四義有勝力
T33n1697_p0070c20║故。得多聞故。生大人故。與大果故。有勝力故
T33n1697_p0070c21║名為大者。謂諸菩薩能學般若波羅蜜故。有
T33n1697_p0070c22║不思議殊勝神力。如經言欲以一毛舉三千
T33n1697_p0070c23║大千國土中諸須彌山。擲過他方無量阿僧
T33n1697_p0070c24║祇諸國土。不嬈眾生者。當學般若波羅蜜故。
T33n1697_p0070c25║得多聞故名為大者。謂諸菩薩學般若故過
T33n1697_p0070c26║去未來一切諸佛所說言教。已說當說皆得
T33n1697_p0070c27║遍聞如經言。過去諸佛已說現在諸佛今說
T33n1697_p0070c28║未來諸佛當說。欲聞聞已自利亦利他人。當
T33n1697_p0070c29║學般若波羅蜜。論曰菩薩有三昧名觀三世
T33n1697_p0071a01║諸佛三昧。入是三昧皆見三世諸佛聞其說
T33n1697_p0071a02║法。問過去未來諸佛音聲至現在故菩薩得
T33n1697_p0071a03║聞耶。聲不至現而三昧力能聞已滅未生音
T33n1697_p0071a04║耶。若彼音聲至現在者云何已滅重生於現。
T33n1697_p0071a05║云何未生先現於今。若彼音聲不至今現則
T33n1697_p0071a06║彼音聲已滅未生。未生已滅即是無聲。云何
T33n1697_p0071a07║得聞於無聲耶。答彼過未音雖不至今而能
T33n1697_p0071a08║得聞三昧力故。如障外色雖物所隔而能得
T33n1697_p0071a09║見天眼力故過未音聲當知亦爾。雖時有隔
T33n1697_p0071a10║而能得聞。得聞曾有當有之聲非聞已滅未
T33n1697_p0071a11║生之無。若彼過未諸佛力故聲至於今。而令
T33n1697_p0071a12║聞者凡夫二乘皆得聽聞。非謂般若三昧之
T33n1697_p0071a13║力。故此經言已說當說。當說即是當有之音
T33n1697_p0071a14║已說即是曾有之聲。問菩薩現能聞於曾當。
T33n1697_p0071a15║佛豈不能令聲至。今若能令至不離前難。重
T33n1697_p0071a16║生逆理不應理故。答誰言諸佛不能令至但
T33n1697_p0071a17║說聞至非般若力。當知諸佛法輪音聲遍於
T33n1697_p0071a18║三世無所不至。能至所至不可得。故如華嚴
T33n1697_p0071a19║經言譬如章文字悉入一切數所入無所入。
T33n1697_p0071a20║法輪亦如是。如來轉法輪三世無不至。所轉
T33n1697_p0071a21║無所轉求之不可得。雖去來音至於今現而
T33n1697_p0071a22║非重生亦非過理。所以然者。佛知三世長遠
T33n1697_p0071a23║之劫即是極促一念之頃。而不令劫促亦不
T33n1697_p0071a24║令念長。是故當知彼聲至今無重生逆理過
T33n1697_p0071a25║失。如彼經言。無量無數劫即是一念頃。亦不
T33n1697_p0071a26║令劫短究竟剎那法。且止乘論還述本宗。生
T33n1697_p0071a27║大人故名為大者。四種大人皆從般若而得
T33n1697_p0071a28║生故。如論說言一切世間中十方三世諸佛
T33n1697_p0071a29║是第一大。次有菩薩辟支佛聲聞。是四大人
T33n1697_p0071b01║皆由般若波羅蜜生故名為大。與大果故名
T33n1697_p0071b02║之為大者。能與一切眾生無邊無盡果故。如
T33n1697_p0071b03║論說言。復次能與眾生大果報無量無盡常
T33n1697_p0071b04║不變壞。所謂涅槃故名為大。餘五不能故不
T33n1697_p0071b05║名大。依是四義般若名大。六種釋中是有財
T33n1697_p0071b06║釋。
T33n1697_p0071b07║第二釋慧義者。解了義是慧義。能了一切所
T33n1697_p0071b08║知境界故。無知義是慧義。有所知者不知實
T33n1697_p0071b09║相故。破壞義是慧義壞。一切法可言性相故。
T33n1697_p0071b10║不壞義是慧義。不壞假名而證實相故。遠離
T33n1697_p0071b11║義是慧義。永離一切取著相故。不離義是慧
T33n1697_p0071b12║義證會一切諸法相故。復次無離無不離義
T33n1697_p0071b13║是般若義。於一切法都無所離無所不離故。
T33n1697_p0071b14║無壞無不壞義是般若義。於一切法永無所
T33n1697_p0071b15║壞無所不壞故。無知無不知義是般若義。由
T33n1697_p0071b16║得無所知無所不知故。無義無非義義是般
T33n1697_p0071b17║若義。不得一切義不得非義故。如是等義如
T33n1697_p0071b18║論廣說。如是十種般若之義。若約境智非一
T33n1697_p0071b19║之義觀照名慧是持業釋。實相名慧是依主
T33n1697_p0071b20║釋。若依能所無二之門亦一實相般若亦持
T33n1697_p0071b21║業釋。問若彼般若之名此土譯言慧者。何故
T33n1697_p0071b22║論說此二不稱。如下文云。不亦稱者稱名智
T33n1697_p0071b23║慧。般若之實相甚深極重智慧輕薄。是故不
T33n1697_p0071b24║能稱。又般若多智慧少故不能稱。又般若利
T33n1697_p0071b25║益處廣。未成能與世間果報成已與道果報。
T33n1697_p0071b26║又究竟盡知故名稱。般若波羅蜜無能稱知。
T33n1697_p0071b27║若常若無常若實若虛若有若無如是等不可
T33n1697_p0071b28║稱義。應知。答此論文意正明智慧之名不稱
T33n1697_p0071b29║般若之體。非謂般若之稱不當智慧之名。何
T33n1697_p0071c01║者文稱名智慧者是舉能稱名為智慧。般若
T33n1697_p0071c02║甚深極重者是顯般若之體離言絕慮。智慧
T33n1697_p0071c03║輕薄者是明般若之名不離言慮。是故此名
T33n1697_p0071c04║不能稱體。又般若多智慧少者般若之體無
T33n1697_p0071c05║量無邊所知所證無限量故。智慧之名有限
T33n1697_p0071c06║有量能稱能知唯一名故。是故少名不稱多
T33n1697_p0071c07║體。次言般若利益處廣者。是明般若之體利
T33n1697_p0071c08║益處廣。智慧之名所不能詮。是故言不可稱。
T33n1697_p0071c09║次言究竟盡知故名稱者。是明智慧之體。名
T33n1697_p0071c10║稱於盡知而般若體都無所知。謂常無常虛
T33n1697_p0071c11║實有無如是一切不可得故。是故言不可稱。
T33n1697_p0071c12║又釋盡知體相故得以名稱其體相。而般若
T33n1697_p0071c13║相無能知者。常無常等不可得故。由是道理
T33n1697_p0071c14║故不可稱。以是四義釋不可稱。是顯名體不
T33n1697_p0071c15║得相稱也。問般若之體無所知故盡知之名
T33n1697_p0071c16║不得稱者。則如前釋言。無知義是慧義。是名
T33n1697_p0071c17║可稱般若之體。答無知之名亦不稱體。直是
T33n1697_p0071c18║遮詮不能表示故。但遮於知非表於無故。問
T33n1697_p0071c19║若爾甚深極重之言是舉其體故能表示。能
T33n1697_p0071c20║表示故非不可稱。若甚深言亦不稱者何謂
T33n1697_p0071c21║此言是舉體耶。答甚深等言亦遮詮。但遮淺
T33n1697_p0071c22║薄不得深故。是故此言亦不稱體。然論主意
T33n1697_p0071c23║向般若體而發此言。就般若名說輕薄言。為
T33n1697_p0071c24║顯是意故言舉體。非謂甚深之言能稱般若
T33n1697_p0071c25║之體也。問若如是者前以十義釋般若名。皆
T33n1697_p0071c26║不稱實般若之體。亦不稱於般若之業。云何
T33n1697_p0071c27║而言是持業釋。答般若非然故不當諸名。而
T33n1697_p0071c28║非不然故能當諸名。又持業釋。且是假說非
T33n1697_p0071c29║謂實然故不相違也。
T33n1697_p0072a01║第三釋到彼岸義者。到彼岸義乃有眾多。依
T33n1697_p0072a02║此經論略出四義。一者從生死此岸到涅槃
T33n1697_p0072a03║彼岸故名到彼岸如論釋言。三乘之人以是
T33n1697_p0072a04║般若到彼岸涅槃滅一切憂苦。以是義故名
T33n1697_p0072a05║波羅蜜。二者從有相此岸到無相彼岸故名
T33n1697_p0072a06║到彼岸。如論釋言。是般若波羅蜜等以色心
T33n1697_p0072a07║二法推求破壞不得堅實。以是義故名波羅
T33n1697_p0072a08║蜜。三者從未滿智此岸到究竟智彼岸故名
T33n1697_p0072a09║到彼岸如論釋言。彼岸名盡一切智慧邊智。
T33n1697_p0072a10║名不可破壞相。不可破壞相者即是如法性
T33n1697_p0072a11║實際。以其實故不可破壞。是三事攝入般若
T33n1697_p0072a12║中故名波羅蜜。四者從有此彼岸到無彼此
T33n1697_p0072a13║岸。無所到故名到彼岸如下文言。此彼岸不
T33n1697_p0072a14║度故名般若波羅蜜。金鼓經云生死涅槃皆
T33n1697_p0072a15║妄見。能度無餘故名波羅蜜。此四義中第一
T33n1697_p0072a16║第三因中說果是有財釋。第二第四說其已
T33n1697_p0072a17║到是持業釋也。若以此大慧度之名目能詮
T33n1697_p0072a18║者是依主釋也。
T33n1697_p0072a19║第四明說經因緣者。如論說云。問曰佛以何
T33n1697_p0072a20║因緣故說摩訶般若波羅蜜經。諸佛之法不
T33n1697_p0072a21║以無事及小因緣而自發言。譬如須彌山王
T33n1697_p0072a22║不以無事及小因緣而動。今有何等大因緣
T33n1697_p0072a23║故佛說是經。答中廣出眾多因緣。今撮其
T33n1697_p0072a24║要略出六因。一為廣示菩薩行故。二為不違
T33n1697_p0072a25║諸天請故。三為欲斷諸人疑故。四為欲治眾
T33n1697_p0072a26║生病故。五為欲說第一義諦故。六為欲伏諸
T33n1697_p0072a27║論議師故。初為廣示菩薩行者如論說言。佛
T33n1697_p0072a28║於三藏中廣引種種譬喻為聲聞說法。而不
T33n1697_p0072a29║說菩薩道。唯中阿含本業經中佛記彌勒當
T33n1697_p0072b01║得作佛。亦不說種種菩薩行。今欲為彌勒等
T33n1697_p0072b02║廣說諸菩薩行故說是經。二為不違諸天請
T33n1697_p0072b03║者論說言。爾時菩薩菩提樹下降魔眾已得
T33n1697_p0072b04║無上覺。是時三千大千世界主梵天王名尸
T33n1697_p0072b05║棄。及色界諸天等釋提桓因及欲界諸天等
T33n1697_p0072b06║皆詣佛所請轉法輪。亦念本願及大慈悲故
T33n1697_p0072b07║受請說法。諸法甚深者般若波羅蜜是。以是
T33n1697_p0072b08║故說此經。三為欲斷諸人疑者論云。有人疑
T33n1697_p0072b09║佛不得一切智。所以者何。諸法無量無數云
T33n1697_p0072b10║何一人能知一切法。佛住般若波羅蜜實相
T33n1697_p0072b11║清淨如虛空無量無數法中自發誠言。我是
T33n1697_p0072b12║一切智人。欲斷一切眾生疑。以是故說此經。
T33n1697_p0072b13║案云此中發誠言者謂不妄語。有長舌故。喻
T33n1697_p0072b14║如世共知有長舌者如世典云舌長覆鼻必不
T33n1697_p0072b15║妄語。依此比量證成道理證知如來所言非
T33n1697_p0072b16║妄。是故如來有一切智以是斷除眾生疑也。
T33n1697_p0072b17║四為欲治眾生病者論云。一切眾生為結使
T33n1697_p0072b18║病之所煩惱。無始已來無人能治常為外道
T33n1697_p0072b19║惡師所誤。我今出世為大醫王集諸法藥汝
T33n1697_p0072b20║等當服。以是故說此經。五為欲說第一義諦
T33n1697_p0072b21║者論云。佛欲說第一義悉檀相故說是般若
T33n1697_p0072b22║波羅蜜經。有四種悉檀何者為四。一者世界
T33n1697_p0072b23║悉檀二者各各為人悉檀三者對治悉檀四者
T33n1697_p0072b24║第一義悉檀。此四悉檀攝一切十二部經八
T33n1697_p0072b25║萬四千法藏。皆是實不相違背。世界悉檀
T33n1697_p0072b26║者有法從緣和合故有無別性。如車轅輻軸
T33n1697_p0072b27║輞和合故有無別事。人亦如是五眾和合故
T33n1697_p0072b28║有無別人也。問曰如經說言一人出世多人
T33n1697_p0072b29║蒙度。又佛二夜經中說。佛從得道夜至涅槃
T33n1697_p0072c01║夜是二夜中間。所說經教一切皆實而不顛
T33n1697_p0072c02║倒。若實無人者云何說人等。答曰人等世界
T33n1697_p0072c03║故有第一義故無。如如法性實際世界故無。
T33n1697_p0072c04║第一義故有。人等亦如是。第一義故無世界
T33n1697_p0072c05║故有。所以者何。五眾因緣有故有人。非如一
T33n1697_p0072c06║人第二頭第三手無其因緣而有假名。如是
T33n1697_p0072c07║等相名世界悉檀。云何各各為人悉檀。觀人
T33n1697_p0072c08║心行而為說法。於一事中或聽或不聽如經
T33n1697_p0072c09║中說。雜報業故。雜生世間得雜觸得雜受。又
T33n1697_p0072c10║餘經說無人得觸無人得受。前為斷見人後
T33n1697_p0072c11║為常見人。如是等相名為各各為人悉檀。云
T33n1697_p0072c12║何為對治悉檀。有法對治即有實性則無。如
T33n1697_p0072c13║不淨觀於欲病中是善對治。於瞋病中不名
T33n1697_p0072c14║為善非對治法。如是慈心於瞋是善於欲非
T33n1697_p0072c15║善。如是等相名為對治。云何名第一義悉檀。
T33n1697_p0072c16║一切法性一切論議一切是非一一可破。諸
T33n1697_p0072c17║佛辟支佛阿羅漢所行真實法不可破不可
T33n1697_p0072c18║壞。且於三悉檀中所不通此中皆通。乃至廣
T33n1697_p0072c19║說。案云總而言之一切教門不出二宗。所謂
T33n1697_p0072c20║二諦但於世諦有多差別。故於其中分出二
T33n1697_p0072c21║種。此二之餘皆屬初一。中二悉檀有何異
T33n1697_p0072c22║者。通而言之為人悉檀無非對治。對治悉檀
T33n1697_p0072c23║亦是為人。然於一事中有無異說。是由人異
T33n1697_p0072c24║故名為人。不由病異以授別藥。唯一事故不
T33n1697_p0072c25║名對治。若說別法以治異病。病別藥異故名
T33n1697_p0072c26║對治。非於一事中為人異說。故於中不名為
T33n1697_p0072c27║人。除此二種說世俗事皆是世界悉檀所攝。
T33n1697_p0072c28║問諸佛說法無不為人。無非對治眾生病者。
T33n1697_p0072c29║云何初後二種悉檀不名為人不名對治。答
T33n1697_p0073a01║通相而言有如來問。但為直示世俗假名又
T33n1697_p0073a02║為直顯勝義實相。如是二種由諦故異不由
T33n1697_p0073a03║人異不由病別。是故別立初後二也。問若說
T33n1697_p0073a04║人等世諦故有非如一人第二頭等者。蘊界
T33n1697_p0073a05║處中何法所攝。又若有人即是有我。何異犢
T33n1697_p0073a06║子部所立耶。答薩婆多宗說無有人如第二
T33n1697_p0073a07║頭。蘊界處法所不攝故。犢子部說實有人法。
T33n1697_p0073a08║不即不離雖蘊界處之所不攝。而在第五不
T33n1697_p0073a09║可說藏。今大乘說因緣故有而無別性。色心
T33n1697_p0073a10║等法皆亦如是。若實有人是增益邊。若都無
T33n1697_p0073a11║人是損減邊。大乘不爾。從緣有故離損減邊。
T33n1697_p0073a12║無別性故離增益邊。蘊界處中何法攝者。心
T33n1697_p0073a13║不相應行蘊中攝。二十四中眾生同分攝。當
T33n1697_p0073a14║知法界法處所攝。且止乘論還述本宗。六為
T33n1697_p0073a15║欲伏諸論議師者論云。欲令長爪梵志等大
T33n1697_p0073a16║論議師於佛法中生信故說是經。彼若不聞
T33n1697_p0073a17║般若氣分離絕四句第一義法。小信尚不得
T33n1697_p0073a18║何況得道果。乃至廣說。長爪梵志論議因緣
T33n1697_p0073a19║此中應廣說。其餘諸緣廣如論說。說經因緣
T33n1697_p0073a20║略述如是。
T33n1697_p0073a21║次第五判教者分判佛教諸說不同。今且略
T33n1697_p0073a22║出二說平章是非。有人說言一化教門不出
T33n1697_p0073a23║二途。一者頓教二者漸教。漸教之內有其五
T33n1697_p0073a24║時。一四諦教二無相教三抑揚教四一乘教
T33n1697_p0073a25║五常住教。從淺至深漸次而說。今此經等諸
T33n1697_p0073a26║般若教在第二時名無相教。或有說者出世
T33n1697_p0073a27║教門不過三品。所謂經說三種法輪如解深
T33n1697_p0073a28║密經言。勝義生菩薩白言世尊。初於一時在
T33n1697_p0073a29║波羅泥斯仙人墮處施鹿林中。唯為發趣聲
T33n1697_p0073b01║聞乘者以四諦相轉正法輪。雖是甚奇甚為
T33n1697_p0073b02║希有。而是法輪有上有容。是未了義是諸諍
T33n1697_p0073b03║論安足處所。世尊在昔第二時中唯為發趣
T33n1697_p0073b04║修大乘者。依一切法空無自性無生無滅本
T33n1697_p0073b05║來寂靜自性涅槃。以隱密相轉正法輪。而是
T33n1697_p0073b06║法輪亦是有上是未了義是諸諍論安足處
T33n1697_p0073b07║所。世尊於今第三時中普為發趣一切乘者。
T33n1697_p0073b08║依一切法空無自性無生無滅。本來寂靜自
T33n1697_p0073b09║性涅槃無自性性。以顯了相轉正法輪。無上
T33n1697_p0073b10║無容是其了義。非諸諍論安足處所。今此大
T33n1697_p0073b11║品并諸般若皆是第二法輪所攝。問是二師
T33n1697_p0073b12║說何者為實。答二種教門三種法輪是就一
T33n1697_p0073b13║途亦有道理。然其判此大品經等皆屬第二
T33n1697_p0073b14║時攝。第二法輪者理必不然。違經論故。如此
T33n1697_p0073b15║論釋畢定品言。須菩提聞法華經說若於佛
T33n1697_p0073b16║所作小功德。乃至戲笑一稱南無佛。漸漸必
T33n1697_p0073b17║當作佛。又聞阿鞞跋致品中有退不退如法
T33n1697_p0073b18║華經中。畢定餘經說有退有不退。是故今問
T33n1697_p0073b19║為畢定為不畢定。乃至廣說。以是驗知說是
T33n1697_p0073b20║經時在法華後。即示第二時者不應道理也。
T33n1697_p0073b21║問若判此經在法華後者是說云何通。如仁
T33n1697_p0073b22║王經言爾時大眾各相謂言。大覺世尊前已
T33n1697_p0073b23║為我等大眾二十九年說摩訶般若金剛般若
T33n1697_p0073b24║天王問般若光讚般若波羅蜜。今日如來放
T33n1697_p0073b25║大光明斯作何事。答摩訶般若非一眾多。有
T33n1697_p0073b26║在前說有在後說如論說言。此經二萬二千
T33n1697_p0073b27║偈。大般若十萬偈。若龍王宮阿修羅宮天宮
T33n1697_p0073b28║中者千億萬偈。乃至廣說。以是義故不相違
T33n1697_p0073b29║也。又此論云復次有二種說法。一者諍處二
T33n1697_p0073c01║者無諍處。諍處者如餘經。今欲明無諍處故
T33n1697_p0073c02║說是摩訶般若波羅蜜經。以此證知。今此經
T33n1697_p0073c03║者同於第三顯了法輪。非諸諍論安足處故。
T33n1697_p0073c04║而判此經等示第二法輪。是即此經為諍論
T33n1697_p0073c05║處。不應謂論說是無諍。又此經言欲求三乘
T33n1697_p0073c06║菩提當學般若波羅蜜。又言波若波羅蜜中
T33n1697_p0073c07║雖無法可得。而有三乘之教乃至廣說。如解
T33n1697_p0073c08║深密經中。亦言一切聲聞獨覺菩薩皆是一
T33n1697_p0073c09║妙清淨道。當知此經同彼第三普為發趣一
T33n1697_p0073c10║切乘者。以顯了相轉正法輪。而彼第二法輪
T33n1697_p0073c11║中言唯為發趣修大乘者。何得以此屬彼第
T33n1697_p0073c12║二。又此經如化品言。若法有生滅者如化。若
T33n1697_p0073c13║法無生無滅。所謂無誑相涅槃。是法非變化。
T33n1697_p0073c14║須菩提言如佛所說一切諸法性空。非聲聞
T33n1697_p0073c15║作乃至非諸佛作。云何涅槃一法非如化。佛
T33n1697_p0073c16║言如是如是。一切法性常空。若新發意菩
T33n1697_p0073c17║薩聞一切法皆是性空乃至涅槃亦皆如化心
T33n1697_p0073c18║即驚怖。為是新發意菩薩故分別生滅者如
T33n1697_p0073c19║化不生滅者不如化。須菩提言。世尊云何令
T33n1697_p0073c20║新發意菩薩知是性空。佛告須菩提。諸法先
T33n1697_p0073c21║有今無耶。以是文證當知。此經說涅槃法亦
T33n1697_p0073c22║無自性。而彼第二法輪中言一切諸法無生
T33n1697_p0073c23║無滅本來寂靜自性涅槃。不言涅槃無自性
T33n1697_p0073c24║性。第三了義法輪中言一切諸法無生無滅
T33n1697_p0073c25║乃至涅槃無自性性。以是故知。今此經宗超
T33n1697_p0073c26║過第二同第三也。又華嚴經云。生死及涅槃
T33n1697_p0073c27║是二悉虛妄愚智亦如是。二皆無真實。今此
T33n1697_p0073c28║經云。色受想等如幻如夢乃至涅槃如幻如
T33n1697_p0073c29║夢。若當有法勝涅槃者。我說亦復如幻如夢。
T33n1697_p0074a01║當知此經同彼華嚴無上無容究竟了義。但
T33n1697_p0074a02║其教門各各異一耳。第五判教略述如之。
T33n1697_p0074a03║第六消文依論廣釋。
T33n1697_p0074a04║大慧度經宗要終