【經文資訊】大正新脩大藏經 第三十三冊 No. 1700《金剛般若經贊述》
【版本記錄】CBETA 電子佛典 V1.18 (Big5) 普及版，完成日期：2006/05/20
【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
【原始資料】蕭鎮國大德提供，佛教電腦資訊庫功德會提供，北美某大德提供
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# Taisho Tripitaka Vol. 33, No. 1700 金剛般若經贊述
# CBETA Chinese Electronic Tripitaka V1.18 (Big5) Normalized Version, Release Date: 2006/05/20
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Electronic Buddhadharma Society (EBS), 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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T33n1700_p0124a17║
T33n1700_p0124a18║
T33n1700_p0124a19║　　No. 1700 [cf. No. 235]
T33n1700_p0124a20║　　刊行金剛般若經贊述序
T33n1700_p0124a21║
T33n1700_p0124a22║般若六百卷。以金剛為精髓所謂深妙玄約。
T33n1700_p0124a23║群聖猶迷。非虛言也。在昔無著稟偈於彌勒。
T33n1700_p0124a24║天親受旨乎賢兄。二論之出世。譬之猶雙懸
T33n1700_p0124a25║日月燭照幽冥也。及法之東漸也。翻譯注疏。
T33n1700_p0124a26║其類寔繁。傳說我三藏法師是常啼菩薩之
T33n1700_p0124a27║後身。信乎其執破骨出髓之夙志。忘軀殉法。
T33n1700_p0124a28║委運祈通。其譯諸經。託終於此法。以大呈嘉
T33n1700_p0124a29║瑞及其上遷也。亦誦真文以逝。其有大因緣
T33n1700_p0124b01║於般若。而獨得其宗旨者。可以見已。而於本
T33n1700_p0124b02║經。最注意焉。是以疏主受旨。特述三注。曰玄
T33n1700_p0124b03║記。曰贊述。曰會釋。而其直就經文為釋者。獨
T33n1700_p0124b04║贊述為然。然人徒知有此書。而莫之或目也。
T33n1700_p0124b05║況能研索之乎。越前藝公嘗有歎於此。欲上
T33n1700_p0124b06║梓行世。搜索四方。得五本焉。既已參互校訂
T33n1700_p0124b07║之矣。念我興福更有善本。癸酉之夏。來謀之
T33n1700_p0124b08║余。余嘉其志。出一本相示。蓋學頭所歷傳。藝
T33n1700_p0124b09║公大喜持去。至於季秋。再來告其讎對卒業。
T33n1700_p0124b10║乞余題語。余深懼以鄙言冠祖典。不遜之罪。
T33n1700_p0124b11║不可逃也。固辭不敢。乙亥之夏刻竣。復持至
T33n1700_p0124b12║求予必一言。以證考訂無私。予感其篤志。且
T33n1700_p0124b13║喜法之弘傳也。乃忘僣越。略敘來由。以塞其
T33n1700_p0124b14║責云。
T33n1700_p0124b15║　　　　文化十二年歲在乙亥夏五日
T33n1700_p0124b16║　　　　興福別室大僧都訓映謹識
T33n1700_p0124b17║
T33n1700_p0124b18║
T33n1700_p0124b19║　　刻金剛般若經贊述序
T33n1700_p0124b20║
T33n1700_p0124b21║我曹眾生。從無始際。汩溺於生死海中。頭出
T33n1700_p0124b22║頭沒。靡有出期。大聖世尊。憫之宣暢摩訶衍
T33n1700_p0124b23║法。於中演說破有之教者。摩訶般若經。四處
T33n1700_p0124b24║十六會說。而此金剛般若者。其第二處第九
T33n1700_p0124b25║會說。實是覺海之要津。入道之寶戶也。是以
T33n1700_p0124b26║支那日本諸大德。疏此經者。僧肇淨影等無
T33n1700_p0124b27║慮數十家。本朝鏤梓行世者亦頗多矣。唯大
T33n1700_p0124b28║唐慈恩窺基法師。有疏二卷。東域錄中稱贊述
T33n1700_p0124b29║者。傳本邦以來。蓋千有餘年。而未梓行于世
T33n1700_p0124c01║學者憾之。豈非缺乎。余同國社友丹山子法
T33n1700_p0124c02║諱順藝者。天資聰敏。好學甚篤。遊學本黌。有
T33n1700_p0124c03║年于茲。慨此典未現流於世。探其善本。刻苦
T33n1700_p0124c04║校讎。頗延歲月。旁加邦讀。付諸剞劂氏。將上
T33n1700_p0124c05║木令余作序。余雖不敏。曷不喜此典流後代
T33n1700_p0124c06║布海內乎。且茲經。天台宗祖智者大師。有疏
T33n1700_p0124c07║一卷華嚴宗祖至相大師。有疏二卷。三論宗
T33n1700_p0124c08║祖吉藏法師。有疏四卷。今此書。即法相宗祖
T33n1700_p0124c09║基法師之所撰。則四家大乘師之疏。得此而
T33n1700_p0124c10║恰完矣。竊思。我社諸子。依此經疏研尋。則一
T33n1700_p0124c11║乘三乘教義。性相二宗法門。坐而得之。是余
T33n1700_p0124c12║深所冀也。丹山子此舉。亦茲意耳。因不恥鄙
T33n1700_p0124c13║拙。聊述開刻之事緣。以辯其簡端云爾。
T33n1700_p0124c14║維歲文化十年癸酉仲冬閏月越州香月院釋
T33n1700_p0124c15║深厲誌于京兆高倉學寮
T33n1700_p0124c16║校訂例言六則
T33n1700_p0124c17║─斯書。余所索得凡六本。其三是南都古本。
T33n1700_p0124c18║而興福寺學頭歷傳本。又其最可據者。故
T33n1700_p0124c19║今以此為主。以參訂餘本。其涉兩可者。則
T33n1700_p0124c20║並存之。又雖可疑。而諸本皆同者。則姑從
T33n1700_p0124c21║原文。不敢臆斷。且揭注之上方。更俟善本。
T33n1700_p0124c22║─本經新翻未容潤飾。故此疏就什譯以解
T33n1700_p0124c23║之。蓋以其譯在初流傳最廣耳。然有什本
T33n1700_p0124c24║所闕一二以餘本補之者。今圈其右方而
T33n1700_p0124c25║注之於格上。
T33n1700_p0124c26║─此疏所牒經文。每舉其首尾略去中間。今
T33n1700_p0124c27║就現藏補填全文。以便撿閱。
T33n1700_p0124c28║─本經諸家所刊行有數本。今直就大藏。抽
T33n1700_p0124c29║出本經讎之。於疏所牒。挍其同異。大藏。又
T33n1700_p0125a01║參訂宋本明本麗本焉。並揭注之上方。如
T33n1700_p0125a02║疏中所引二論。文又有不同前三本者。非
T33n1700_p0125a03║其所正釋。故不煩加挍注。觀者當自撿知
T33n1700_p0125a04║之。
T33n1700_p0125a05║─余所得六本。皆略有國訓。而莫全備者。今
T33n1700_p0125a06║請典壽律匠撿閱之。參訂合議。悉附邦讀。
T33n1700_p0125a07║以便初學。更見古點本可依者。當是正之。
T33n1700_p0125a08║─凡上梓者。必借書手。而往往不免脫謬。今
T33n1700_p0125a09║余不自揣書之拙。親寫繕完。以授剞劂。雖
T33n1700_p0125a10║缺於觀美。庶不致誤人。
T33n1700_p0125a11║　　　　文化十年癸酉冬十月
T33n1700_p0125a12║　　　　丹山野衲順藝(志道)謹識
T33n1700_p0125a13║
T33n1700_p0125a14║
T33n1700_p0125a15║金剛般若經贊述卷上
T33n1700_p0125a16║
T33n1700_p0125a17║　　　　大乘　基撰
T33n1700_p0125a18║一彰因起二明年主三釋本文。初中有二。一
T33n1700_p0125a19║明經因起即謂空有二因。乃有阿僧伽佛去
T33n1700_p0125a20║世後九百年。上請慈尊為開中道說。瑜伽十
T33n1700_p0125a21║七地中邊分別論等並彌勒所談。並如廣章
T33n1700_p0125a22║說。有少差異如別紙。二明論因起者。攝大乘
T33n1700_p0125a23║云有二種藏。一聲聞藏二菩薩藏。於中有三
T33n1700_p0125a24║謂素怛覽阿毘達磨毘奈耶。謂華嚴般若等
T33n1700_p0125a25║名菩薩藏中素怛覽。解深密阿毘達磨經名
T33n1700_p0125a26║阿毘達磨藏。毘奈耶瞿沙經名第三藏。然上
T33n1700_p0125a27║諸經唯依梵本各有多頌。以漸隱沒卷軸便
T33n1700_p0125a28║小。或此方翻者偏略。所以漸約也。即阿
T33n1700_p0125a29║毘達磨經中有攝大乘品佛當加持菩薩所
T33n1700_p0125b01║說佛去世後九百餘年。無著菩薩撮集諸經
T33n1700_p0125b02║統攝其義。為二萬七千頌名對法論。後有其
T33n1700_p0125b03║資名浮陀僧訶此名覺師子。造六萬三千頌
T33n1700_p0125b04║釋。與前師造兩本別行。後有菩薩名安慧糅
T33n1700_p0125b05║為一部。故稱為雜集。即瑜伽十支中之一支
T33n1700_p0125b06║也。謂三十唯識等各為一支。故如迦旃延
T33n1700_p0125b07║三百年後造發智論。而後有六足諸論等。
T33n1700_p0125b08║金剛般若波羅蜜經
T33n1700_p0125b09║姚秦三藏法師鳩摩羅什譯。　二明年主者。一
T33n1700_p0125b10║明經二明論。經者然此般若上代已來總有
T33n1700_p0125b11║五譯。出其年代具如玄記。然三藏貞觀十九
T33n1700_p0125b12║年初從西至。最初翻譯其論也。對法為先。至
T33n1700_p0125b13║貞觀二十三年三藏隨駕玉華。先帝乖和
T33n1700_p0125b14║頻崇功德。共藏譯論遍度五人。更問良因藏
T33n1700_p0125b15║令弘讚。遂制般若之序名三藏聖教序。其時
T33n1700_p0125b16║太子亦製顯揚論序當許雜翻經論並讚
T33n1700_p0125b17║幽靈。既有違和不暇廣製也。于時帝問藏云。
T33n1700_p0125b18║更有何善而可修耶。藏報云。可執筆以綴般
T33n1700_p0125b19║若。帝既許之。藏便譯出其夜五更三點翻譯
T33n1700_p0125b20║即了。帝索讀之即遣所司寫一萬本。既不重
T33n1700_p0125b21║綴詞句遂疏。後欲重譯無由改採前布也。當
T33n1700_p0125b22║爾積代梵本文並付三藏。藏討諸本龜資
T33n1700_p0125b23║梵文即羅什譯同崑崙之本與真諦翻等。然
T33n1700_p0125b24║經文舛異隨文乃知真謬。題名不同。三藏
T33n1700_p0125b25║獨名能斷。即先所譯。無著論本亦名能斷。何
T33n1700_p0125b26║意然也。彼意說金剛有三義。一所破義。無著
T33n1700_p0125b27║論本云。正見行邪見行。解云正邪雖異還
T33n1700_p0125b28║作是同。故行該兩種見。即喻金剛雖一能所
T33n1700_p0125b29║有殊。雖曰金剛亦有物能破之。故如白羊角
T33n1700_p0125c01║即破金剛也。二能摧義。無著云一者細是智
T33n1700_p0125c02║因故二牢者不可壞故。解云聞思兩慧能
T33n1700_p0125c03║伏染故。漸生修慧故名能摧稱為智因也。二
T33n1700_p0125c04║牢者即謂修慧。既是定心正能破障故名牢
T33n1700_p0125c05║也。或修慧中有有漏無漏二別。以分細牢。或
T33n1700_p0125c06║就無漏中有折伏道斷惑道。二分亦行。然煩
T33n1700_p0125c07║惱障通理事兩觀伏以欣上厭下伏故。所知
T33n1700_p0125c08║障唯理觀伏可知也。又約無間解脫亦分細
T33n1700_p0125c09║牢者。至佛果位解脫道中名斷者三種斷中
T33n1700_p0125c10║斷性斷類名斷。而非斷用及斷體。以非所斷
T33n1700_p0125c11║不名為斷體。已斷非正斷故不名為能斷也。
T33n1700_p0125c12║三者闊狹義。無著論云如彩畫金剛形兩
T33n1700_p0125c13║頭寬而腰狹。解云地前佛果喻寬十地喻狹
T33n1700_p0125c14║以地地之中各修一行為首故。或七地已前
T33n1700_p0125c15║分是寬皆隨義准之。應知今若所破名金剛。
T33n1700_p0125c16║金剛之般若能破摧名金剛。金剛即般若也。
T33n1700_p0125c17║然經云般剌若者因中慧言薩筏若者此云
T33n1700_p0125c18║一切智是果中智也。言般剌慎若者斷惑慧。
T33n1700_p0125c19║即此中所標故云能斷也。論者然今唐國有
T33n1700_p0125c20║三本流行於世。一謂世親所制翻或兩卷或
T33n1700_p0125c21║三卷成。二無著所造或一卷或兩卷成。三金
T33n1700_p0125c22║剛仙所造。即謂南地吳人非真聖教也。此或
T33n1700_p0125c23║十一卷或十三卷成也。若唯學有以非空妄
T33n1700_p0125c24║想之心更長。唯學空而非有。真智無因而不
T33n1700_p0125c25║生起。滅妄想於空門起真心於有府。有空
T33n1700_p0125c26║雙鏡說教有二種。一謂隨機如四諦二空
T33n1700_p0126a01║等理。二謂顯理而如說無相實相等。佛以
T33n1700_p0126a02║一音等。華嚴云如來一語中演出無邊契經
T33n1700_p0126a03║海等。法華唯明攝入以彰一乘。勝鬘通據
T33n1700_p0126a04║出生及攝入也。然法華云若人行五波羅蜜。
T33n1700_p0126a05║不及受持聽聞法華者。約菩提涅槃總名一
T33n1700_p0126a06║乘。故牛車喻於菩提。經云吾為汝等造作
T33n1700_p0126a07║此車。故應當等心各各與之。故勝鬘云行六
T33n1700_p0126a08║波羅蜜不及手捉經者。彼據真如為乘也。如
T33n1700_p0126a09║彼經文具顯其相也。
T33n1700_p0126a10║如是我聞一時佛在舍衛國祇樹給孤獨園。
T33n1700_p0126a11║第三判本文者。此經始終有其三分。初文前
T33n1700_p0126a12║由致分。次爾時須菩提即從座起下發請廣
T33n1700_p0126a13║說分。後佛說是經已下喜悟修行分。前中有
T33n1700_p0126a14║二。初明通由致。次爾時世尊下別由致。前中
T33n1700_p0126a15║有五。一為令生信總顯已聞。說如是我聞。二
T33n1700_p0126a16║說者聽者共相會遇時分無別總說一時。三
T33n1700_p0126a17║化必有主。主若勝法可尊故標於佛。四化必
T33n1700_p0126a18║有處要託勝處說妙法。故言舍衛國祇樹給
T33n1700_p0126a19║孤獨園。五明教所被機。謂千二百五十人俱
T33n1700_p0126a20║據實亦有菩薩眾如婆伽婆說。亦有八部
T33n1700_p0126a21║眾如下流通分說。今此略故但舉聲聞也。餘
T33n1700_p0126a22║文可知。言說處者謂筏蘇顯輕呼度舊云五
T33n1700_p0126a23║天竺者訛也。今釋顯度者此云月氏。此五國
T33n1700_p0126a24║中多有賢哲。如月照暝能除炎熱故以為名
T33n1700_p0126a25║也。舊云月支等者並非也。其舍衛國者訛也。
T33n1700_p0126a26║應云室羅筏悉底布羅。此云豐德城謂豐
T33n1700_p0126a27║多聞豐欲境豐解脫故。此城之主即是缽剌
T33n1700_p0126a28║摩那侍特王此云勝軍。即謂中印土之都
T33n1700_p0126a29║城之名也。國名憍薩羅為別恒河南憍薩羅
T33n1700_p0126b01║故以城名標別也。其南憍薩羅國城無有別
T33n1700_p0126b02║名號。即以國為名故。祇樹者即謂誓多太子
T33n1700_p0126b03║之林。誓多者此云戰勝也。給孤獨園者謂須
T33n1700_p0126b04║達多。於太子處所買得也。今合標彼故雙舉
T33n1700_p0126b05║之。廣說緣起如餘疏陳。
T33n1700_p0126b06║與大比丘眾千二百五十人俱。　述曰。此
T33n1700_p0126b07║第五彰教所被機也。謂佛共兼會名之為
T33n1700_p0126b08║與。龍樹釋云。一者同處豐德城。二者同時
T33n1700_p0126b09║同此說聽究竟一時故。三者同心共取一味
T33n1700_p0126b10║法故。四者同見同證一解脫理故五者同戒
T33n1700_p0126b11║各具別解脫戒故。六者同解脫三乘同坐解
T33n1700_p0126b12║脫床故。具如是義總名為與。大者有五義一
T33n1700_p0126b13║名稱大。大眾大人所知識故。二位次大。皆住
T33n1700_p0126b14║聖果非凡位故。三功德大。或諸漏盡證智斷
T33n1700_p0126b15║故。四修行大。求大菩提修廣業故。五徒眾大
T33n1700_p0126b16║千二百五十人故。龍樹釋云。如有七寶處金
T33n1700_p0126b17║為最大。乃至無好物處鐵鋤為最大。如是有
T33n1700_p0126b18║三寶時佛為最大。乃至於末後時破戒僧為
T33n1700_p0126b19║最大。故經云瞻博迦華雖萎萃猶勝諸華鮮
T33n1700_p0126b20║潔時。破戒惡行諸比丘猶勝外道持戒者故。
T33n1700_p0126b21║今言大者且對有學也。比丘者此有五義。一
T33n1700_p0126b22║怖魔。創心出家四魔怖故。二乞士。以乞自活
T33n1700_p0126b23║齊自他故。三淨命。離五邪命正三業故。五
T33n1700_p0126b24║邪命者一為利養故而現希奇。如坐行人念
T33n1700_p0126b25║數珠等。二為利養故自說己德。三為利養故
T33n1700_p0126b26║占相吉凶。四為利養故高聲現威。五為得利
T33n1700_p0126b27║養故說先所得以動人心。四持戒性。威儀曾
T33n1700_p0126b28║不缺故。五破惡。修道獲果斷煩惱故。僧伽名
T33n1700_p0126b29║眾。證理法事二俱和故。千二百五十人者佛
T33n1700_p0126c01║初成道初一時中度五人俱鄰等第二時
T33n1700_p0126c02║度耶舍等五十人。第三時度舍利子等一百
T33n1700_p0126c03║人。第四時度目犍連等一百人。第五時度優
T33n1700_p0126c04║樓頻螺迦葉等五百人。第六時度迦耶迦葉
T33n1700_p0126c05║等二百九十五人。第七時度那提迦葉等二
T33n1700_p0126c06║百人。如是總有千二百五十人。此舉常隨徒
T33n1700_p0126c07║眾也。准下亦有比丘尼眾等今此略故也。然
T33n1700_p0126c08║阿含經唯為發趣求聲聞乘說。般若空教唯
T33n1700_p0126c09║為發趣求大乘者說。故下云為大乘者說為
T33n1700_p0126c10║最上乘者說也。涅槃法華解深密等通為發
T33n1700_p0126c11║趣一切乘者說謂說有為無為名之為有。我
T33n1700_p0126c12║及我所說為空。故今列聲聞眾者即是為令
T33n1700_p0126c13║發趣求大乘故。菩薩已發趣故此略不標也。
T33n1700_p0126c14║上來明通由致竟。
T33n1700_p0126c15║爾時世尊「食時著衣持缽入舍衛大城乞食
T33n1700_p0126c16║於其城中次第乞已還至本處飯食訖收衣缽
T33n1700_p0126c17║洗足已」敷座而坐。　述曰。第二明別由致
T33n1700_p0126c18║也。此文有十。一明化主謂世尊。二辨化時謂
T33n1700_p0126c19║食時。三彰衣服謂著衣。四顯執器謂持缽。
T33n1700_p0126c20║五陳化壤謂入舍衛大城。六明求膳謂乞食
T33n1700_p0126c21║也。七辨均普謂於其城中次第乞已。八彰攝
T33n1700_p0126c22║化謂還至本處。九顯濯足謂飯食訖收衣缽
T33n1700_p0126c23║洗足已。十陳安住謂敷座而坐。言世尊者謂
T33n1700_p0126c24║具六德破四魔四魔者可知。六德者佛地
T33n1700_p0126c25║論說。一自在義永不繫屬諸煩惱故。二熾盛
T33n1700_p0127a01║義炎猛智火所燒練故。三端嚴義具諸相好
T33n1700_p0127a02║所莊嚴故。四名稱義一切殊勝功德圓滿無
T33n1700_p0127a03║不知故。五吉祥義一切世間親近供養咸稱
T33n1700_p0127a04║讚故。六尊重義具一切德常起方便。利益安
T33n1700_p0127a05║樂一切有情無懈廢故言食時者謂齋時也。
T33n1700_p0127a06║此下一一皆有所表。故無垢稱經云。佛告阿
T33n1700_p0127a07║難陀。諸佛凡所有威儀進止無非佛事也。何
T33n1700_p0127a08║故今云食時也。此顯食訖說經日即正中。表
T33n1700_p0127a09║其所說大乘無相理捨離空有二邊執。故食
T33n1700_p0127a10║時者謂即說經差別時分也。此表欲說無相
T33n1700_p0127a11║之教。先觀無相之理。如欲說無量義經。先入
T33n1700_p0127a12║無量義處三昧觀無量義處之理。佛以慧
T33n1700_p0127a13║為命無相為食。欲說無相之教先以慧觀無
T33n1700_p0127a14║相妙理。後方說之故言食時也。著衣者事衣
T33n1700_p0127a15║有三。僧伽梨鬱多羅僧安陀惠。此中初衣
T33n1700_p0127a16║著入王城聚落。次衣處眾說法。次衣可知。
T33n1700_p0127a17║今欲入城即顯著初衣也。法中亦有三衣。一
T33n1700_p0127a18║者精進亦名甲鎧。謂能策勵宣說利樂等
T33n1700_p0127a19║事。不避寒熱等事猶如著衣也。二柔和忍辱
T33n1700_p0127a20║衣。謂由忍辱。故拒外怨害。不能侵猶如著衣
T33n1700_p0127a21║寒熱不觸也。三慚愧之上服。由崇重賢善輕
T33n1700_p0127a22║拒暴惡。羞恥為相故如衣也。今此表佛策勵
T33n1700_p0127a23║宣說無相妙法故言著衣也。持缽者應量器。
T33n1700_p0127a24║一者應自所食量。二者應外所施量故。不大
T33n1700_p0127a25║不小名應量也。為表佛無分別智內證於理
T33n1700_p0127a26║如缽受食。心起於智故復名持。入舍衛大城
T33n1700_p0127a27║者表欲入正法大城餐無相食也。或正法如
T33n1700_p0127a28║城。故無垢稱云為(去呼)護法城也。菩薩如守城
T33n1700_p0127a29║故。或正法如城中人。菩薩如城即為(平呼)護法
T33n1700_p0127b01║城也。或入法界大城飲無相味。為表此故言
T33n1700_p0127b02║入舍衛大城也。乞食者正表以無分別智內
T33n1700_p0127b03║證無相理也。次第乞者謂從一巷至一巷。從
T33n1700_p0127b04║一家至一家等。為顯於一一法皆遍證至無
T33n1700_p0127b05║相理也。還至本處者為表將說無相之教還
T33n1700_p0127b06║須起後得智為他廣演也。洗足者為顯外有
T33n1700_p0127b07║垢洗足即除。內心有染聞法自滅也。敷座而
T33n1700_p0127b08║坐者謂欲顯所說法最勝。故世尊自敷其座
T33n1700_p0127b09║如睹尊位不令餘人敷座具也。而坐者無著
T33n1700_p0127b10║論釋云。顯示唯寂靜者於法能覺能說。故此
T33n1700_p0127b11║顯世尊端身正念者。為表內能覺了真理外
T33n1700_p0127b12║能說無相法故也。能斷金剛云住背面念者。
T33n1700_p0127b13║背謂疏遠義面謂觀向義。謂以智觀理如鏡
T33n1700_p0127b14║鑒面也。所言背者背生死。面者向涅槃。背者
T33n1700_p0127b15║捨煩惱。面者證真理。背者離有空。面者處
T33n1700_p0127b16║中道。如是應知。或云對面念者是視矚義。謂
T33n1700_p0127b17║以智達理如視矚其面故也。
T33n1700_p0127b18║時長老「須菩提在大眾中即從座起偏袒右
T33n1700_p0127b19║肩右膝著地合掌恭敬」而白佛言。　述曰。此大
T33n1700_p0127b20║文第二發請。正說分中依世親科文有其二。
T33n1700_p0127b21║謂從此唱至果報亦不可思議是初周說。次
T33n1700_p0127b22║爾時須菩提乃至云何應住已下訖至應作如
T33n1700_p0127b23║是觀是第二周說也。謂初周中三問未發心
T33n1700_p0127b24║者如何成發心乃至已修行者如何斷障。第
T33n1700_p0127b25║二周中說者若菩薩於自身三種修行生如
T33n1700_p0127b26║是心。云我能發心。乃至云我能斷障為除
T33n1700_p0127b27║如是增上慢故第二周說也。謂即初周說法
T33n1700_p0127b28║明未發心者教發。第二周說法者謂已發心
T33n1700_p0127b29║者言我能發故為說也。或修行斷障二周
T33n1700_p0127c01║別釋。舊釋云。初周為生是善。第二周為
T33n1700_p0127c02║斷障障即所知也。故下論云於內心修行存
T33n1700_p0127c03║我為菩薩即障於不住道也。謂菩薩不住道
T33n1700_p0127c04║中無分別智內冥真理。方證得故非起我能
T33n1700_p0127c05║心也。又解為利鈍兩機初後二眾故作兩周
T33n1700_p0127c06║說也。就初周中有二。謂始從應如是降伏
T33n1700_p0127c07║下乃至如所教住是正宗。可以身相見如來
T33n1700_p0127c08║不下明斷疑。謂能斷道般若所斷者謂二障
T33n1700_p0127c09║也。前中有四。初善現虔恭讚請。次如來嘆
T33n1700_p0127c10║印許陳。三敬諾希聞。四隨問別答。前中復
T33n1700_p0127c11║三。初明虔恭。次明讚嘆。後正陳請。此初文
T33n1700_p0127c12║也。然無著菩薩說成立七種義句已此般若
T33n1700_p0127c13║波羅蜜即得成立。謂種姓不斷等。此七之
T33n1700_p0127c14║初三科判此經總有三段。後四彰此經中所
T33n1700_p0127c15║有之義非別判文也。三段文者。一善現讚嘆
T33n1700_p0127c16║名為種姓不斷。二善現發請名為發起行相。
T33n1700_p0127c17║發問修行之相故。三者如來印答訖至應
T33n1700_p0127c18║作如是觀名行所住處。謂依佛所說此一部
T33n1700_p0127c19║義以行其行。即是行所住處也。四對治者非
T33n1700_p0127c20║別有文。即於行所住處中。有能所對治也。故
T33n1700_p0127c21║論云彼如是相應行。相行諸住處時有二種
T33n1700_p0127c22║對治。應知謂邪行及共見正行。此中見者謂
T33n1700_p0127c23║分別也。於初住處中若說菩薩應生如是心
T33n1700_p0127c24║所有眾生等。此是邪行對治。生如是心是菩
T33n1700_p0127c25║薩是邪行。若復說言若菩薩有眾生想等。
T33n1700_p0127c26║此為共見正行對治。此分別執菩薩亦應斷。
T33n1700_p0127c27║謂我應度眾生故。於第二住處中若說應行
T33n1700_p0127c28║布施。此為邪行對治。非無布施是菩薩邪行。
T33n1700_p0127c29║若復說言住於事等此為共見正行對治。此
T33n1700_p0128a01║分別執菩薩亦應斷。謂應行布施故。就此之
T33n1700_p0128a02║中有能對治所對治。應准釋之。五不失者謂
T33n1700_p0128a03║不失正道此遮增減執也。謂於行所住處之中
T33n1700_p0128a04║執有人法。故名為增執。撥無真如妙法故名
T33n1700_p0128a05║為減執。若作此者便失正道。今遮二執故云
T33n1700_p0128a06║不失。故論云於中若說言如來說福德性即
T33n1700_p0128a07║非福德性者。此遮增益邊。以無彼福聚分別
T33n1700_p0128a08║自性故。若復說言是故如來說如來福德
T33n1700_p0128a09║聚。此遮損減邊。以彼雖不如言詞有自性
T33n1700_p0128a10║而有可說事。以如來說福德聚故。乃至云所
T33n1700_p0128a11║謂佛法者即非佛法。如是等皆應准釋名為不
T33n1700_p0128a12║失也。六地者此有三種。一信行地。謂凡夫修
T33n1700_p0128a13║位始從唱乃至是名一切法也。二淨心地。謂
T33n1700_p0128a14║十地始從譬如人身長大下。三佛地。從若菩
T33n1700_p0128a15║薩作是言我當莊嚴佛土乃至經末也。七立
T33n1700_p0128a16║名者謂釋能斷之名可知也。然南地有金剛
T33n1700_p0128a17║仙釋。科此論總為十二分者。但是此方凡情
T33n1700_p0128a18║浪作圖度。不可依據也。爾時長老者西方以
T33n1700_p0128a19║耆尊為長老也。若少而有德故有大德之名。
T33n1700_p0128a20║非此有方周須菩提者訛也。應云蘇補底。
T33n1700_p0128a21║此云善現。即世尊弟子之中解空第一也。謂
T33n1700_p0128a22║應佛之世即能現生。或善能現前了達空義。
T33n1700_p0128a23║或初生現時其室空寂。相師占之名為善現。
T33n1700_p0128a24║現者出也。生時室中一切空寂表其長大善
T33n1700_p0128a25║解空義故名善現。新翻能斷名具壽善現者。
T33n1700_p0128a26║命有二種。一出世命謂慧。二者世間命謂連
T33n1700_p0128a27║持色心相續。若單標慧命不攝世間。若獨言
T33n1700_p0128a28║壽不通出世。顯雙具二故云具壽也。即善現
T33n1700_p0128a29║有二。一者得出世慧命。二者為得世間長命
T33n1700_p0128b01║故亦云長老也。即從座起者為表捨二乘之
T33n1700_p0128b02║非實。趣一乘之究竟也。偏袒右肩者顯示敬
T33n1700_p0128b03║相。彼以右為吉祥故也。為表般若能與眾作
T33n1700_p0128b04║吉慶也。右膝著地者顯降伏生死過失也。謂
T33n1700_p0128b05║無始來以右手腳造眾罪故。為表此法能伏
T33n1700_p0128b06║生死苦也。合掌者為表聽者之心與法冥合
T33n1700_p0128b07║也。恭敬者表法可尊也。無著論云有六因緣
T33n1700_p0128b08║故須菩提問。一者斷疑。謂諸眾生無始已來
T33n1700_p0128b09║無明在身。煩惱迷覆而生疑惑。謂於四諦或
T33n1700_p0128b10║於三寶等而生疑惑不能生信。若發問時所
T33n1700_p0128b11║有是諸疑惑者皆悉斷故。二為起信解故者。
T33n1700_p0128b12║謂若雖有信於諸經法不知於何而起信解。
T33n1700_p0128b13║故為發問令於般若起信解故。三為入甚深
T33n1700_p0128b14║者。謂若雖於般若生於信解。然於甚深之義
T33n1700_p0128b15║未能進解。故為發問令解甚深義也。四為不
T33n1700_p0128b16║退轉故者。謂雖於甚深而得解悟。然逢蚊虻
T33n1700_p0128b17║鬥諍疲懈等緣。或時退轉。一為發問永無退
T33n1700_p0128b18║故。五為生喜故者。謂眾生久殖生死恒懷
T33n1700_p0128b19║無量種種憂苦。一為發問憂苦永除故生歡
T33n1700_p0128b20║喜也。六為正法久住故者。謂若不說如是般
T33n1700_p0128b21║若。或諸正法速即隱滅無人住持。一為發問
T33n1700_p0128b22║當令正法永得久住也。
T33n1700_p0128b23║希有世尊如來善護念諸菩薩善付囑諸菩薩。
T33n1700_p0128b24║述曰。依世親科。初周之中有二。一當宗請
T33n1700_p0128b25║說分。二可以身相下廣破眾疑分。初中有四。
T33n1700_p0128b26║一虔恭讚請。二嘆印許陳。三敬諾希聞。四
T33n1700_p0128b27║隨問別答。初中有四。一彰所在。謂大眾中二
T33n1700_p0128b28║顯虔恭三明讚嘆四正發請上來二文竟。此
T33n1700_p0128b29║為第三讚嘆也。言希有世尊者謂住劫之中
T33n1700_p0128c01║咸時方有佛出世也。只如賢劫千佛之中
T33n1700_p0128c02║已有四佛出世。謂此住劫之中初之五劫無
T33n1700_p0128c03║佛世現。第六劫中人壽四萬歲時拘留孫佛
T33n1700_p0128c04║出世第七劫中人壽三萬歲時拘那含牟尼
T33n1700_p0128c05║佛出世第八劫中人壽二萬歲時迦葉佛出
T33n1700_p0128c06║世。第九劫中人壽百歲時釋迦牟尼佛出。
T33n1700_p0128c07║第十劫中人壽八萬歲初減劫時彌勒佛出
T33n1700_p0128c08║至第十五劫九百九十四佛共出一劫。至後
T33n1700_p0128c09║住劫中有樓至佛獨出一住劫。從此已後更
T33n1700_p0128c10║經十二大劫方有星宿劫中第一日光佛出
T33n1700_p0128c11║從此已後更經三百劫方有餘佛出世故法
T33n1700_p0128c12║華云諸佛出於世懸遠值遇難等也。善護
T33n1700_p0128c13║念者世親云加彼身同行。一加其身二加其同
T33n1700_p0128c14║梵行者。謂有菩薩曾已發心逢遇諸佛。機根
T33n1700_p0128c15║已熟者如來即護念之一切加其身。令得
T33n1700_p0128c16║自利增長善法。二加同行。謂即菩薩有同共
T33n1700_p0128c17║梵行者。令轉教授之。加其利他也。善付囑
T33n1700_p0128c18║者謂根未熟菩薩即是。雖已發心機根未熟。
T33n1700_p0128c19║此有二種。一者曾未有功德。二者曾來雖有
T33n1700_p0128c20║功德已唯退失。以此二人付授根熟菩薩。令
T33n1700_p0128c21║其教導。於未得已退者令得於曾得已退
T33n1700_p0128c22║者令其進修。故名付囑。又得不退者令不捨
T33n1700_p0128c23║大乘者。前將根未熟付授根已熟者今即
T33n1700_p0128c24║世尊以法付授根未熟者令不捨大乘。於大
T33n1700_p0128c25║乘中欲令勝進名為付囑世義云准論付
T33n1700_p0128c26║囑有二。一者菩薩之中有得退未得退者。但令
T33n1700_p0128c27║其不捨大乘令其勝進名為付囑也。然無著
T33n1700_p0128c28║釋意與此稍殊。彼意說云。如來初成道時有
T33n1700_p0128c29║菩薩。曾於過去已積善根根已成熟者。佛即
T33n1700_p0129a01║為說彼行所住處。於住處中說聖道為能對
T33n1700_p0129a02║治。分別為所對治。又說斷除增減二執不失
T33n1700_p0129a03║正道。凡夫修菩薩修及佛地。又說成立般若
T33n1700_p0129a04║名故。如是名為善護念也。善付囑者即根未
T33n1700_p0129a05║熟菩薩未能發心修行。故如來臨涅槃付囑
T33n1700_p0129a06║已攝受菩薩。令其以此五種義為說。亦令成
T33n1700_p0129a07║熟佛法也。已攝受者即謂根熟菩薩故也。然
T33n1700_p0129a08║護念有六。一者時。謂如來能為現在及未來
T33n1700_p0129a09║二時護念也。謂於現在令其安樂之時。即不
T33n1700_p0129a10║令作惡招未來惡果名為利益。非如慈母令
T33n1700_p0129a11║兒子現在得樂故反令造惡也。二者差別。謂
T33n1700_p0129a12║善能知機差別為說故名善護念也。三者高
T33n1700_p0129a13║大。謂以般若攝益有情更無過上故也。四牢
T33n1700_p0129a14║固者。謂世間物可有破壞唯其般若畢竟堅
T33n1700_p0129a15║牢也。五普遍者。謂遍能攝益於自他。故非如
T33n1700_p0129a16║二乘但自利也。六異相者。謂信行地中凡夫
T33n1700_p0129a17║修位有種種別。隨其差別以別異法而為說
T33n1700_p0129a18║故也。善付囑者亦有六種。一入處者謂所
T33n1700_p0129a19║歸投處名為入處。處謂安處也。謂佛付囑根
T33n1700_p0129a20║未熟者言。我涅槃後歸餘菩薩諸佛等。故以
T33n1700_p0129a21║諸善友為所歸投也。二法爾得者。謂已根熟
T33n1700_p0129a22║者於他之所法爾能為攝益。如母於子也。三
T33n1700_p0129a23║轉教者。謂令傳說般若深法使傳燈紹繼不
T33n1700_p0129a24║絕故也。四不失者。即是入處由有所歸投故
T33n1700_p0129a25║不失正法正道也。五悲者。即是法爾由有悲
T33n1700_p0129a26║故能法爾攝益他。六尊重者即轉授也。由尊
T33n1700_p0129a27║重般若故而能展轉傳教也。
T33n1700_p0129a28║世尊善男子「善女人發阿耨多羅三藐三菩提
T33n1700_p0129a29║心云何應住云何」降伏其心。　述曰。此第三
T33n1700_p0129b01║正發請也。善男子等者即謂烏波索迦等也。
T33n1700_p0129b02║若不受別解脫戒不能親近承事。故不名為
T33n1700_p0129b03║善也。發者生也起也。阿耨多羅者此云無上
T33n1700_p0129b04║也。三者正也藐者等也。三又名正菩提稱覺
T33n1700_p0129b05║應云無上正等正覺及等正覺謂初是總名
T33n1700_p0129b06║次簡外道邪覺。次簡二乘偏覺次簡菩薩缺
T33n1700_p0129b07║覺。舉圓滿故如是名為無上正等正覺也。
T33n1700_p0129b08║謂此體者即是法身。故勝鬘云如來者即是
T33n1700_p0129b09║法身。法身即涅槃界也。言發心者謂趣向於
T33n1700_p0129b10║波若。故名為發。云何住者問住何心而成
T33n1700_p0129b11║發也。謂於何處安住其心而成發也。世云何
T33n1700_p0129b12║修行既發心已如何修行耶。云何降伏其心
T33n1700_p0129b13║者既修行已煩惱所知如何除斷耶。云何住
T33n1700_p0129b14║者即謂深念眾生心也。云何修行者謂求菩
T33n1700_p0129b15║提心也。云何降伏者謂厭離有為心也。又斷
T33n1700_p0129b16║一切惡者即是云何降伏其心也。修一切善者
T33n1700_p0129b17║即云何修行也。度一切眾生者即云何住也。
T33n1700_p0129b18║又律儀戒攝善法戒饒益有情戒亦此配之
T33n1700_p0129b19║也。此上並依世親意釋。依無著者與上不同
T33n1700_p0129b20║也。彼云應住者謂欲願故。欲者正求也。謂即
T33n1700_p0129b21║正求佛故。願者為所求故作心思念也。謂發
T33n1700_p0129b22║正願斷一切惡等故。應修行者謂相應三摩
T33n1700_p0129b23║缽帝故。三摩缽帝者無分別三摩提也。謂為
T33n1700_p0129b24║對治分別故。而起無分別三摩提引無分別
T33n1700_p0129b25║智也。此意云由有分別故是非遂生。是非生
T33n1700_p0129b26║故煩惱起。煩惱起故造惡業。造惡業故生死
T33n1700_p0129b27║轉。今為斷彼故起無分別行也。分別者即所
T33n1700_p0129b28║知障故。應降伏者謂折伏散時。折伏散時者
T33n1700_p0129b29║若彼三摩缽帝心散制令還住也。此意云若
T33n1700_p0129c01║折伏分別心不令散亂故名為降伏。正起無
T33n1700_p0129c02║分別三摩缽帝故名為修行也。問何故不得
T33n1700_p0129c03║言若善男子等於三乘菩提應云何住等。而
T33n1700_p0129c04║獨言於大乘耶。如勝鬘云荷四重擔者。即有
T33n1700_p0129c05║姓無姓皆攝益。故答論釋云不可得義。謂善
T33n1700_p0129c06║現既是聲聞。若問大乘住行為不可得。若問
T33n1700_p0129c07║二乘住行者非為難事。世尊不嘆善哉也。又
T33n1700_p0129c08║為三種菩提差別故善問。故唯問發行菩薩
T33n1700_p0129c09║乘也。
T33n1700_p0129c10║佛言善哉「善哉須菩提如汝所說如來善護
T33n1700_p0129c11║念諸菩薩善付囑諸菩薩汝今諦聽當為汝說
T33n1700_p0129c12║善男子善女人發阿耨多羅三藐三菩提心應
T33n1700_p0129c13║如是住如是」降伏其心。　述曰。此第二嘆印許
T33n1700_p0129c14║陳於中有三。一者嘆二者印三者許陳。嘆者
T33n1700_p0129c15║謂善哉也。謂若善現少有合理佛但印可未
T33n1700_p0129c16║必重嘆。為問既極深廣故佛重讚善哉也。印
T33n1700_p0129c17║謂印述其言。許陳者為擬宣說。諦者審也。令
T33n1700_p0129c18║其諦審聽受故曰諦聽。故經說言聽者端視
T33n1700_p0129c19║如飢渴。一心入於語義中踊躍。聞法心悲喜
T33n1700_p0129c20║如是之人乃為說也。
T33n1700_p0129c21║唯然世尊願樂欲聞。　述曰。此第三敬諾希聞
T33n1700_p0129c22║也。唯者敬詞然者可然其事也。
T33n1700_p0129c23║佛告須菩提「諸菩薩摩訶薩應如是降伏其心
T33n1700_p0129c24║所有一切眾生之類若卵生若胎生若濕生若
T33n1700_p0129c25║化生若有色若無色若有想若無想若非有想」
T33n1700_p0129c26║非無想。　述曰。此第四隨問別答。於中初答云
T33n1700_p0129c27║何住次復次下答云何修行。後須菩提菩薩
T33n1700_p0129c28║應如是下答降伏。就初之中有四。初明廣大
T33n1700_p0129c29║心。次明第一心。次明常心。次明不顛倒心。此
T33n1700_p0130a01║初也上依世親科。依無著者就第三彼修行所
T33n1700_p0130a02║住處中差別言之有十八。約地言之有三。謂
T33n1700_p0130a03║初十六是地前資糧加行二位凡夫。修行即
T33n1700_p0130a04║信行地。第十七證道是十地。菩薩行即淨心
T33n1700_p0130a05║地。第十八上求地即佛地也。謂我莊嚴佛土
T33n1700_p0130a06║已下文若約住處言之有六。謂一攝住處二
T33n1700_p0130a07║波羅蜜淨住處等於中初二住處即是十八
T33n1700_p0130a08║中初二。第三欲住處者即十八中二。謂欲得
T33n1700_p0130a09║色身法身故第四離障礙住處者即餘十二
T33n1700_p0130a10║住。第五淨心住處者即第十七證道。第六究
T33n1700_p0130a11║竟住處者即第十八上求佛地。總雖有八住
T33n1700_p0130a12║處後二不離前六。故通一切住處故但言住
T33n1700_p0130a13║處言之有六種也。謂且如初二住處中即有
T33n1700_p0130a14║廣大及甚深二種住處。如論具顯餘例應然。
T33n1700_p0130a15║就六住處之中初四是信行地。於中初二資
T33n1700_p0130a16║糧位。次二加行位也。然無著之意不同世親
T33n1700_p0130a17║論。十八差別一一皆有答前三問也。故論云
T33n1700_p0130a18║經言菩薩應生如是心者。顯菩薩應如是住
T33n1700_p0130a19║中欲願也。若菩薩眾生相轉。即非菩薩者。顯
T33n1700_p0130a20║示應如是修行中相應三摩缽帝時也。若菩
T33n1700_p0130a21║薩起眾生相人相壽者相。則不名菩薩者。顯
T33n1700_p0130a22║示應如是降伏其心中攝散時也。其世親以
T33n1700_p0130a23║十八差別中初二差別合答三問。不同無著
T33n1700_p0130a24║一一皆答三問。撿論應知。此答云何住者謂
T33n1700_p0130a25║如何安處其心而成發也。謂諸修行者欲證
T33n1700_p0130a26║菩提作大利樂。要先發起大菩提心方興正
T33n1700_p0130a27║行。故經說言如竹破初節餘節速能破。見
T33n1700_p0130a28║道初除障餘障速能除。若發菩提心一切功
T33n1700_p0130a29║德自應圓滿故發菩提心。經說譬如大海初
T33n1700_p0130b01║有一滴。能為諸寶作所依處。最初發心亦復
T33n1700_p0130b02║如是。五乘善法皆因此生。又如世界初始漸
T33n1700_p0130b03║起即為荷負諸眾生因。此心亦爾。能為五趣
T33n1700_p0130b04║無量種類荷負依止。又如空界無不含容大
T33n1700_p0130b05║菩提心亦復如是。遍空有為皆厭離故如空。
T33n1700_p0130b06║菩提皆求證故盡空。眾生皆深念故。此初發
T33n1700_p0130b07║心雖為下劣一念福聚尚說難盡。況經多劫
T33n1700_p0130b08║發心修行利樂功德。因何發心。一者見聞佛
T33n1700_p0130b09║等功德神力。二者聞說菩薩藏教。三者見聞
T33n1700_p0130b10║佛法將滅。念言法住能滅大苦。四者末劫多
T33n1700_p0130b11║見眾生癡無慚愧。慳嫉憂苦惡行放逸懈怠
T33n1700_p0130b12║不信念。言濁世多起如是惡煩惱。時我當發
T33n1700_p0130b13║心令餘學我起菩提願。由此便發大菩提心
T33n1700_p0130b14║將欲發心先具十德起三妙觀。十勝德者一
T33n1700_p0130b15║親近善友。謂情同道合雖遠名近。若非同合
T33n1700_p0130b16║者雖近不名善友也。故涅槃云。善知識者如
T33n1700_p0130b17║法而說如說而行。謂自不殺生教他不殺生。
T33n1700_p0130b18║乃至自不邪見教他不邪見等名如說而行也。
T33n1700_p0130b19║又善知識者猶如初月至十五日漸圓勝故
T33n1700_p0130b20║也。二供養諸佛。謂行十種供養。謂現前不現
T33n1700_p0130b21║前等三修集善根。謂凡所為作共集善故。四
T33n1700_p0130b22║者志求勝法。謂好作勝善好聞勝法。如是等
T33n1700_p0130b23║五心常柔和。謂性不穬戾猶如良馬。六遭苦
T33n1700_p0130b24║能忍。謂為菩提不憚寒熱等苦故。七慈悲淳
T33n1700_p0130b25║厚謂濟拔一切。八深心平等。謂怨親無二好
T33n1700_p0130b26║惡齊故。九信樂大乘。十求佛智慧。法華有
T33n1700_p0130b27║五故彼云。又佛子心淨柔軟亦利根無量諸
T33n1700_p0130b28║佛所而行深妙道。三妙觀者一厭離有為。謂
T33n1700_p0130b29║觀生死惡趣無暇等眾苦逼迫。自身之中五
T33n1700_p0130c01║蘊四大能生惡業。九孔常流臭穢不淨。三十
T33n1700_p0130c02║六物之所集起。無量煩惱燒煮身心。如沫如
T33n1700_p0130c03║泡念念遷謝。癡覆造業六趣輪迴。諦審思惟
T33n1700_p0130c04║深心厭捨。二求菩提。謂觀佛果相好功德莊
T33n1700_p0130c05║嚴。法身本淨具戒等蘊力無畏無量勝法。成
T33n1700_p0130c06║二妙智慈愍眾生。開導愚迷令行正路。諸有
T33n1700_p0130c07║情類遇皆除惱見是功德修集名希求。三念
T33n1700_p0130c08║眾生。謂觀眾生癡愛所惑受大劇苦。不信因
T33n1700_p0130c09║果造惡業因。厭捨正道信受邪道。四流所流
T33n1700_p0130c10║七漏所漏。雖畏眾苦還為惡業。而常自行憂
T33n1700_p0130c11║悲苦惱。愛別離苦見已還愛。怨憎會苦覺已
T33n1700_p0130c12║彌怨。為欲起業生苦無厭求樂犯戒。懷憂縱
T33n1700_p0130c13║逸作無間業。頑弊無慚謗毀大乘。癡執生慢。
T33n1700_p0130c14║雖懷聰敏具斷善根妄自貢高常無改悔。生
T33n1700_p0130c15║八無暇匱法無修雖聞不持。翻習邪業得世
T33n1700_p0130c16║妙果謂證涅槃。受彼樂終還生惡趣。見是等
T33n1700_p0130c17║輩深心悲愍。次應發心如是發願。願我決定
T33n1700_p0130c18║當證無上正等菩提能作有情一切義利。或
T33n1700_p0130c19║隨意樂諸佛之名。如釋迦佛初發希願。如俱
T33n1700_p0130c20║舍頌於三無數劫逆次逢勝觀燃燈寶髻佛。
T33n1700_p0130c21║初釋迦牟尼佛。無著菩薩由此說言。清淨增
T33n1700_p0130c22║上力堅固心勝進。名菩薩初修無數三大劫。
T33n1700_p0130c23║先起信精進念定慧根降伏障染。次發大願
T33n1700_p0130c24║常逢善友以為勝緣。雖遇惡友方便沮壞。終
T33n1700_p0130c25║不棄捨大菩提心。所修善法運運增長。以不
T33n1700_p0130c26║退屈而為策發。齊是名為最初修行。依如上
T33n1700_p0130c27║說初發心已即名趣入無上菩提。預在大乘
T33n1700_p0130c28║諸菩薩數。於生死海作出限量。勇猛定當速
T33n1700_p0130c29║登彼岸。今此一唱名廣大心者。謂十方無邊
T33n1700_p0131a01║世界無邊眾生無邊。如是無邊眾生我無始
T33n1700_p0131a02║來於彼起於十惡。今發心已於此眾生皆擬
T33n1700_p0131a03║濟拔攝受。故名廣大心也。並欲度脫故。無著
T33n1700_p0131a04║論云。有想無想等境界所攝別故者。謂觀此
T33n1700_p0131a05║三為境界故。有想者謂七有想。無想者謂五
T33n1700_p0131a06║無想。非想非無想者除前二。此依有宗釋。大
T33n1700_p0131a07║乘解者謂。識處名有想。無所有處名無想。無
T33n1700_p0131a08║少所有第三非想者非前識處。故非非想者非
T33n1700_p0131a09║前無少所有處故也。餘如論易詳。又論問云。
T33n1700_p0131a10║彼卵生等四如何得入無餘涅槃。答有三因
T33n1700_p0131a11║緣故。謂難處生者待時故者。謂彼答意云。卵
T33n1700_p0131a12║生等難處眾生待出難處時即令入。無妨也。
T33n1700_p0131a13║我皆令入無餘涅槃「而滅度之」。　述曰。此第
T33n1700_p0131a14║一心也。涅槃有四。一自性清淨。謂在纏名
T33n1700_p0131a15║如來藏。二有餘依。謂生死因盡。三無餘依。
T33n1700_p0131a16║謂生死果盡。四無住處。謂大悲般若二行
T33n1700_p0131a17║親證。或加方便淨涅槃為五。謂菩薩作是
T33n1700_p0131a18║意樂無邊眾生皆欲具得無餘涅槃故名第一
T33n1700_p0131a19║心也。無著論云。何故不直說涅槃耶。若如是
T33n1700_p0131a20║便與世尊所說初禪等方便涅槃不別故者。
T33n1700_p0131a21║謂初禪等涅槃是世間道。離欲但是士夫果。
T33n1700_p0131a22║今言離繫果故也。何故不說有餘涅槃界。彼
T33n1700_p0131a23║共果故者。無餘涅槃惑苦依盡所顯故。是不
T33n1700_p0131a24║共果。又非一向者謂非一向苦依盡故子
T33n1700_p0131a25║云何故不說無住涅槃耶。為顯三乘共通故。
T33n1700_p0131a26║如是滅度「無量無數無邊眾生實無眾生得
T33n1700_p0131a27║滅度」者。　述曰。此顯常心也。謂菩薩攝他
T33n1700_p0131a28║同己他度。即我己外無他故能常度。
T33n1700_p0131a29║何以故。須菩提若菩薩有我相人相眾生相
T33n1700_p0131b01║壽者相即非菩薩。　述曰。此第四不顛倒心
T33n1700_p0131b02║也。若起我等四執即分別之障未除。妄想以
T33n1700_p0131b03║之更長故。是顛倒既無有四執故名不顛倒
T33n1700_p0131b04║心。服藥本除其病。無實反增。故世親云我者
T33n1700_p0131b05║總觀三世五蘊差別執。見過去我相續至現
T33n1700_p0131b06║在不斷名眾生相。見現在命根不斷住故名
T33n1700_p0131b07║命者相。見命根斷滅過去後生六道名壽
T33n1700_p0131b08║者相。然婆伽婆說。命者即是此名人相。無
T33n1700_p0131b09║著稍不同也。
T33n1700_p0131b10║復次須菩提「菩薩於法應無所住行於布施
T33n1700_p0131b11║所謂不住色布施不住聲香味觸」法布施。　述
T33n1700_p0131b12║曰此依世親答第二問也。然標布施者有二
T33n1700_p0131b13║義。一者順在家三福業事。出家六波羅蜜之
T33n1700_p0131b14║中施為先故。二者體寬通攝六故也。在家三
T33n1700_p0131b15║福業者謂。施戒修也。此三能於今世後世可
T33n1700_p0131b16║愛樂故。賢良君子所稱讚故名為福業。非福
T33n1700_p0131b17║翻此。初行施者謂諸眾生無始已來生死繫
T33n1700_p0131b18║縛都為慳貪。創令行施使於未得財色等不
T33n1700_p0131b19║生貪著。於已得財色等不起慳吝。名之為施。
T33n1700_p0131b20║戒者謂教持五八等戒。修者謂修行諸善習
T33n1700_p0131b21║禪定等。出家六波羅蜜者謂出家修行。先行
T33n1700_p0131b22║施度。謂從淺至深從麤至細從難至易。故經
T33n1700_p0131b23║據勝者謂眾聖之府據最勝。故各依一義亦
T33n1700_p0131b24║不相違。第二體寬通攝六故者。世親云檀度
T33n1700_p0131b25║攝於六。資生無畏法。此中一二三是名修行
T33n1700_p0131b26║住。無著意亦同。謂檀度有三一者資生。此有
T33n1700_p0131b27║二種謂內財外財施。二者無畏。謂令離苦得
T33n1700_p0131b28║樂等不令怖畏故。三法施。謂隨機應病為說
T33n1700_p0131b29║法。故於中資生攝一謂檀度。無畏攝二謂忍
T33n1700_p0131c01║戒。於已作惡未作惡令不生怖畏。故法施攝
T33n1700_p0131c02║三謂進定慧。正說法時不疲倦。故觀知機明
T33n1700_p0131c03║簡擇故也。無性論亦作是說。施性中現有六
T33n1700_p0131c04║波羅蜜多。財施無畏施法施所攝故。解云有
T33n1700_p0131c05║釋此與波若次同。有釋此說。三種施中一一
T33n1700_p0131c06║皆攝於六。由如是義故唯檀施也。不住於事
T33n1700_p0131c07║應行布施者。謂不著自身也。謂行施時不求
T33n1700_p0131c08║自身端妙等。故但為菩提也。應無所住者不
T33n1700_p0131c09║著報恩也不住色香等者不著外增上果錢
T33n1700_p0131c10║財奴婢等行施也。故論云自身及報恩果報
T33n1700_p0131c11║斯不著。護存已不施防求於異事。此中初兩
T33n1700_p0131c12║句配之文。次兩句釋前意。於中初一句釋不
T33n1700_p0131c13║著自身。次一句釋不著報恩及果報。如論易
T33n1700_p0131c14║詳。
T33n1700_p0131c15║須菩提「菩薩應如是布施」不住於相。　述曰。
T33n1700_p0131c16║此答第三問也。於中有二。初正答前徵。次釋
T33n1700_p0131c17║疑難。此初也。應云不住相想。想者分別心相
T33n1700_p0131c18║者所著境。言不住者除內分別心。於外不著
T33n1700_p0131c19║外相也。謂不見受者施者及所施物故而熾
T33n1700_p0131c20║然施也。若見空而不施即是空執。若但施而
T33n1700_p0131c21║不見空便有病。要見空而且施方貫中道得
T33n1700_p0131c22║成波羅蜜多。故唯識云要七最勝之所攝受
T33n1700_p0131c23║方可建立波羅蜜多。謂安住與依止意樂及
T33n1700_p0131c24║事業巧便迴向並清淨由七度復成。此言
T33n1700_p0131c25║無相者即是彼第五巧便最勝。下釋疑中有
T33n1700_p0131c26║四。一者標二舉喻三者合四者勸。上來依世
T33n1700_p0131c27║親意釋竟。依無著者自不住於事已下明十
T33n1700_p0131c28║八住處中第二波羅蜜相應行六種住處中
T33n1700_p0131c29║第二淨心住處也。於中文有二。初乃至不
T33n1700_p0132a01║於前正明淨心住處。次不住於相已下明於
T33n1700_p0132a02║此不堪為令堪故顯示不住行施也。又論云
T33n1700_p0132a03║從此已下有五種。隨所相應而解釋應知者。
T33n1700_p0132a04║謂從第二住處已去也。五種者謂一者依義。
T33n1700_p0132a05║依謂所依即以所對治為所依也。二者說相。
T33n1700_p0132a06║相謂狀也。三者攝持。謂依處所得當來菩提
T33n1700_p0132a07║果名為攝持也。四者安立。謂安立處真如妙
T33n1700_p0132a08║理也。五者顯示。謂顯示相應三摩缽帝及折
T33n1700_p0132a09║伏散時也。然就此正明淨心住處中云不住
T33n1700_p0132a10║於事者。是依義依所對治住有能對治不住
T33n1700_p0132a11║故。行布施者是說相亦是攝持。欲願當來菩
T33n1700_p0132a12║提果故。不住行施者是第四安立。謂不著自
T33n1700_p0132a13║體等三事。即是安立第一義故。以第一義為
T33n1700_p0132a14║無住也。故無垢稱云無住即無本也。謂行施
T33n1700_p0132a15║時安立於心住於無住。故云不住行施也。不
T33n1700_p0132a16║住相想者此是顯示也。謂相應三摩缽提及
T33n1700_p0132a17║攝散心於此二時不住相想。故判文如此。
T33n1700_p0132a18║釋者論說六波羅蜜有二種果。一者未來二
T33n1700_p0132a19║者現在。如論具顯。云不住於事此說不著檀
T33n1700_p0132a20║波羅蜜未來果。應無所住者此不著餘五度
T33n1700_p0132a21║未來果也。若求現在果故行施名為住色聲
T33n1700_p0132a22║等行施也。若求現法涅槃故行施者名為住
T33n1700_p0132a23║法行施也。子云准此故知應無所住者脫一
T33n1700_p0132a24║法字也。理應云無所住法行於布施。故餘見
T33n1700_p0132a25║論文自當決了。
T33n1700_p0132a26║何以故「若菩薩不住相布施其福德」不可思
T33n1700_p0132a27║量。　述曰。依世親釋答第三問中上來正答前
T33n1700_p0132a28║徵竟。自下釋疑文有其四。初法說次喻說次
T33n1700_p0132a29║合說後勸信。此初也。謂有疑曰若三事體
T33n1700_p0132b01║空故而行施者如何能成施福。如來為釋此
T33n1700_p0132b02║疑故答云。若無住相施其福最多也。何以
T33n1700_p0132b03║故者佛語須菩提云。我何以教令無住相施
T33n1700_p0132b04║故。謂有相施者是順世間施可破壞故可毀
T33n1700_p0132b05║責故。得世間果不堅住故。是可思議是可計
T33n1700_p0132b06║量。無相施者順出世間不可破壞。當得出世
T33n1700_p0132b07║菩提果故。堅牢久住情不能思。算數所不能
T33n1700_p0132b08║量也。又有相我者有其分限是有拘礙。無相
T33n1700_p0132b09║施者無其分限寬廣無邊無有拘礙。是故得
T33n1700_p0132b10║福最多。故不可以情思算數計量多少也。
T33n1700_p0132b11║須菩提「於意云何東方虛空可思量不不也
T33n1700_p0132b12║世尊須菩提南西北方四維上下虛空可思
T33n1700_p0132b13║量」不不也世尊。　述曰。此第二舉喻。於中
T33n1700_p0132b14║初舉東方虛空。次舉餘九方。一一中皆初佛
T33n1700_p0132b15║問次善現順佛而答也。此意若山河大地星
T33n1700_p0132b16║月等諸事物皆有大小分限。如有相布施。唯
T33n1700_p0132b17║有虛空無其大小分量限礙。故喻無相布施
T33n1700_p0132b18║也。故有經說唯有虛空可喻法身也。謂十方
T33n1700_p0132b19║虛空皆無邊限。不可算量。同無相施福多無
T33n1700_p0132b20║限不可計量也。然世親之意於其事物有種
T33n1700_p0132b21║種不同。謂若男若女若好若惡若此若彼等皆
T33n1700_p0132b22║由有相行施等。故所有差別眾多分限。若以
T33n1700_p0132b23║心契無相無差別理而行施者。福無限礙。當
T33n1700_p0132b24║來成佛。其福遍滿無此彼自他差別也。無差
T33n1700_p0132b25║別理者謂空無我理也普遍一切如虛空故。
T33n1700_p0132b26║須菩提「菩薩無住相布施福德亦復如是」不
T33n1700_p0132b27║可思量。　述曰。此第三合也。
T33n1700_p0132b28║須菩提「菩薩但應」如所教住。　述曰。此第四
T33n1700_p0132b29║勸信也。謂勸令如佛所教行無相施。福定無
T33n1700_p0132c01║邊不久當成廣大果也。此意云汝等雖復未
T33n1700_p0132c02║解但應如佛所教。後證之時方自了達也。上
T33n1700_p0132c03║來依世親釋竟。依無著者就此一段明淨住
T33n1700_p0132c04║處。中初正明淨住處。次不住相。已下為令
T33n1700_p0132c05║堪故世尊顯示不住行施福德最多也。謂或
T33n1700_p0132c06║有菩薩聞說無相施故不生堪忍欲樂修習。
T33n1700_p0132c07║而作是說本所行施求自體殊勝及以得恩並
T33n1700_p0132c08║諸果報。既無相施何所得耶。謂但貪有相施
T33n1700_p0132c09║福德而求自體等。於無相施不能堪樂。故俗
T33n1700_p0132c10║有言曰。少不學長無能。有不施思所窮老不
T33n1700_p0132c11║教死無名。所以有菩薩貪其福德也。世尊為
T33n1700_p0132c12║令堪故而以虛空為喻也。謂說猶如虛空有
T33n1700_p0132c13║三因緣。一者遍一切處。謂於住不住相中福
T33n1700_p0132c14║生故。解云此說虛空遍一切處無間。有色無
T33n1700_p0132c15║色之處。皆能遍故。不同於色不遍一切亦不
T33n1700_p0132c16║長久。行無相施其若虛空。成佛已去周遍一
T33n1700_p0132c17║切福量圓滿長久不絕也。於住不住相中福
T33n1700_p0132c18║生故者。謂行無相施時近即感得十王果報。
T33n1700_p0132c19║遠能獲悟菩提法身。其十王果為住福也。菩
T33n1700_p0132c20║提法身是不住福。若有相行施尚不得十王
T33n1700_p0132c21║報。寧得佛菩提二者寬廣高大殊勝故者。謂
T33n1700_p0132c22║虛空能廣能高又復殊勝。風所不飄水所不
T33n1700_p0132c23║溺火所不燒物所不壞。但由高廣殊勝故。行
T33n1700_p0132c24║無相施。亦復如是。三者無盡究竟不窮故者。
T33n1700_p0132c25║謂如虛空畢竟常住永無窮盡。無相施福亦
T33n1700_p0132c26║復如是無限無盡不窮竭故。
T33n1700_p0132c27║須菩提「於意云何可以身相見」如來不。　述
T33n1700_p0132c28║曰。依世親上來當宗正明竟。自下廣破眾疑
T33n1700_p0132c29║分。於中論有十三分。今科為十二。謂初周說
T33n1700_p0133a01║中於此已下有四重校量第一校量者謂以
T33n1700_p0133a02║三千大千世界七寶布施。不如受持一四句
T33n1700_p0133a03║偈。第二校量者謂如一恒河沙。一一沙數復
T33n1700_p0133a04║是一恒河。如是恒河一一沙數是一世界。於
T33n1700_p0133a05║爾所世界中皆置七寶滿。而以布施。不如受
T33n1700_p0133a06║持四句偈等也。此二以財施校量也。第三校
T33n1700_p0133a07║量者謂以一恒河沙等身命布施。不如受持
T33n1700_p0133a08║一四句偈。第四校量者一日三時於一一時
T33n1700_p0133a09║皆以恒河沙等身命布施。不如聞此經典信
T33n1700_p0133a10║心不逆。此二以法施校量也。謂以內身行法
T33n1700_p0133a11║供養故。或初二外財施以校量。次二內財施
T33n1700_p0133a12║以校量也。於四之中第二第三合為一文
T33n1700_p0133a13║故總為三段一一段中皆有四文。謂初三破
T33n1700_p0133a14║疑第四正校量。故合之為十二段也。就初
T33n1700_p0133a15║校量之中文有四。一者謂可以相成就得見
T33n1700_p0133a16║如來不。二者須菩提白佛頗眾生得聞如
T33n1700_p0133a17║是。三者如來得阿耨多羅三藐三菩提耶。四
T33n1700_p0133a18║者正校量。就四之中初三破疑後一正校量
T33n1700_p0133a19║不破疑也。前三之中初於無相因以生疑。次
T33n1700_p0133a20║於無相因果以生疑。後於無相果以生疑。就
T33n1700_p0133a21║此之中初世尊卻問次善現順答後如來印
T33n1700_p0133a22║成。此初也。此有疑曰若不住於相行布施者。
T33n1700_p0133a23║所行之因既是無相。何故所得之果是有相
T33n1700_p0133a24║耶。謂睹佛化身有三相故而生疑也。三相者
T33n1700_p0133a25║謂佛未成道已前名為生相。成道已後說法
T33n1700_p0133a26║度人名住異。入涅槃時名為滅相。住異合說
T33n1700_p0133a27║者如常釋之。謂現形權應隨機接物以示三
T33n1700_p0133a28║相之身。眾生睹之謂得有相之果。便與無
T33n1700_p0133a29║相之因不順。今為解此疑故言不可以相見
T33n1700_p0133b01║如來也。謂法身無相是如來故離彼三相。即
T33n1700_p0133b02║是法身如來故也。
T33n1700_p0133b03║不也世尊「不可以身相得見如來何以故如
T33n1700_p0133b04║來所說身相即」非身相。　述曰。此第二善現
T33n1700_p0133b05║順答也。於中初正答次釋意。但為善現俊
T33n1700_p0133b06║爽孤標佛兼加衛聰敏情得意答順佛
T33n1700_p0133b07║心故言不也。所說身相即非身相者。謂所說
T33n1700_p0133b08║三相之身相者即非是法身之無相也。所說
T33n1700_p0133b09║身者謂三相身即是有相也。即非身相者非
T33n1700_p0133b10║無相身也。以無相為相故。
T33n1700_p0133b11║佛告須菩提「凡所有相皆是虛妄若見諸相
T33n1700_p0133b12║非相」即見如來。　述曰。此第三佛重印成也。
T33n1700_p0133b13║凡所有相皆是虛妄者。謂虛妄有三。一者真
T33n1700_p0133b14║如法身無生滅故名為真實。諸餘事法皆名
T33n1700_p0133b15║虛妄即此所說也。二者諸無漏法皆名真實。
T33n1700_p0133b16║諸有漏法皆名為虛妄。故中邊分別論云三
T33n1700_p0133b17║界虛妄心心所也。三者依他圓成名為真實。
T33n1700_p0133b18║遍計所執名為虛妄。故此下文我相即是非
T33n1700_p0133b19║相。乃至云離一切諸相即名諸佛也。今言虛
T33n1700_p0133b20║妄者即有為無漏皆名虛妄也。若見諸相者
T33n1700_p0133b21║謂三相。非相者謂法身無相也。上來依世
T33n1700_p0133b22║親釋竟。自下依無著釋者。此一段文即十
T33n1700_p0133b23║八住處中第三為欲得色身住處也。於六種
T33n1700_p0133b24║住處中第三欲住處。欲住處中有二。謂欲
T33n1700_p0133b25║得色身及法身此初也。於中文有其三。如前
T33n1700_p0133b26║科判。言欲得色身者謂有菩薩既發心已次
T33n1700_p0133b27║修行時。見佛三相之身相好具足便欲求得。
T33n1700_p0133b28║故佛意曰三相身者不是如來。卻問須菩提
T33n1700_p0133b29║成顯此義。為遮欲得色身菩薩故也。依義說
T33n1700_p0133c01║相攝持安立顯現等五義並如論自配。謂所
T33n1700_p0133c02║說相即非相者是攝持也。謂由欲願攝持當
T33n1700_p0133c03║來菩薩果故名攝持餘思可知。
T33n1700_p0133c04║須菩提白佛「言世尊頗有眾生得聞如是言說
T33n1700_p0133c05║章句生」實信不。　述曰。依世親意就初校量
T33n1700_p0133c06║中此破第二疑也。上來既說行無相因得無
T33n1700_p0133c07║相果。義既甚深不同有相。佛滅度後一切眾
T33n1700_p0133c08║生及佛在世諸惡眾生不生信心。如來是不
T33n1700_p0133c09║成空說耶。設生信來世惡人如何能信。為破
T33n1700_p0133c10║此疑故佛答云。未來有菩薩備三德者。曾已
T33n1700_p0133c11║積集善根故能生實想亦不空說也。偈言不
T33n1700_p0133c12║空以有實者謂以有能生實想故佛不空說也。
T33n1700_p0133c13║言三德者謂戒定慧學。又說一者修行謂具
T33n1700_p0133c14║三學。二者逢善友謂值諸佛。三者離空有執
T33n1700_p0133c15║謂證二無我理。今此文中初問次答。此初也。
T33n1700_p0133c16║言說章句謂能詮教也。生實想者謂能起智。
T33n1700_p0133c17║順其無相因果也。謂有惡眾生於其無相不
T33n1700_p0133c18║生智順。於其有相返生順智。故善現作此問
T33n1700_p0133c19║也。無著論意者上來三差別竟。此為第四欲
T33n1700_p0133c20║得法身住處也。六種住處中第三欲住處有
T33n1700_p0133c21║二。上來欲得法身也。於中有二。一者欲得言
T33n1700_p0133c22║說法身。二者欲得證得法身。言說法身者謂
T33n1700_p0133c23║能詮教。證得法身者謂所詮理。此意云上為
T33n1700_p0133c24║修行求證色身。佛言有相虛妄法身是實。因
T33n1700_p0133c25║此便求法身無相。將欲證其無相先起四親
T33n1700_p0133c26║近行。謂近善知識從彼求聞。思惟修習故先
T33n1700_p0133c27║欲得言說法身也。
T33n1700_p0133c28║佛告須菩提「莫作是說如來滅後後五百歲
T33n1700_p0133c29║有持戒修福者於此章句能生信心」以此為
T33n1700_p0134a01║實。　述曰。此第二答中無著世親皆有三段。
T33n1700_p0134a02║且世親者初明修行。次當知是人下明逢善
T33n1700_p0134a03║友。如來悉知已下明具福德。達二空理不著
T33n1700_p0134a04║空有也。無著科者初顯示修行。次顯示集因
T33n1700_p0134a05║後顯示善友攝受。兩科雖復有異。皆是答
T33n1700_p0134a06║須菩提生疑問已莫作是說者佛語善現。汝
T33n1700_p0134a07║莫言不生實相。亦有生實相者故。若依無
T33n1700_p0134a08║著釋者須菩提問佛云。頗有眾生能得聞
T33n1700_p0134a09║言說法身不。佛答云有得也。後五百歲者謂
T33n1700_p0134a10║釋迦滅後正法五百年像法一千年末法一萬
T33n1700_p0134a11║年。未度比丘尼已前時正法一千年也。然法
T33n1700_p0134a12║有三種。謂教行證法。於中正法住時三種有。
T33n1700_p0134a13║像法住時而無證法更不得果。故但有教行
T33n1700_p0134a14║像似於正法時故名像也。於末法時唯教法
T33n1700_p0134a15║而無行證。設有持戒修行者多為名聞利養
T33n1700_p0134a16║故。今言後者即是第三五百年。後正法滅時
T33n1700_p0134a17║也。故能斷云正行滅時也。又月藏經說佛滅
T33n1700_p0134a18║度後第一五百年解脫堅固。謂修行者多分
T33n1700_p0134a19║並得解脫出離故。第二五百年禪定堅固。謂
T33n1700_p0134a20║修行者多分得禪不得聖故。第三五百年多
T33n1700_p0134a21║聞堅固。謂多因經論博達多智故。第四五百
T33n1700_p0134a22║年福德堅固。謂多福德造塔寺等故。第五
T33n1700_p0134a23║五百年鬥諍堅固。今言後五百年者謂於五
T33n1700_p0134a24║時中皆有持戒修福等也。謂於後五百年有
T33n1700_p0134a25║具戒定慧者。於無相因果經教中能生淨信
T33n1700_p0134a26║心。起隨順智以為實相也。
T33n1700_p0134a27║當知是人「不於一佛二佛三四五佛而種善
T33n1700_p0134a28║根已於無量千萬佛所種諸善根聞是章句乃
T33n1700_p0134a29║至一念生」淨信者。　述曰。此第二文也。無著
T33n1700_p0134b01║天親隨義如前科判。謂說若有於此經句生
T33n1700_p0134b02║一念信尚曾供養無量諸佛。況起多念。乃至
T33n1700_p0134b03║受持聽聞等者曾集善根更多也。若生實想
T33n1700_p0134b04║者曾善又多也。何故爾耶。謂雖於此生一念
T33n1700_p0134b05║信熏習在身。當來成熟能破無量廣大生死
T33n1700_p0134b06║故也。
T33n1700_p0134b07║須菩提「如來悉知悉見是諸眾生得如是」無
T33n1700_p0134b08║量福德。　述曰。此第三明達二空理離空有邊
T33n1700_p0134b09║也。無著云此下明善友攝受也。於中初標次
T33n1700_p0134b10║釋。此初也。世親云如來悉知者簡肉眼見。謂
T33n1700_p0134b11║以智知故。悉見者簡比量智。皆現量見故。謂
T33n1700_p0134b12║諸眾生。達二無我所有持戒等福德如來悉
T33n1700_p0134b13║以佛智現量知彼也。餘經中說菩薩生福
T33n1700_p0134b14║德者謂初起。取福德者謂久熏修。今此但總
T33n1700_p0134b15║故云得如是無量福德也。無著釋云悉知者
T33n1700_p0134b16║知名身。四蘊為名故。悉見者見色身。謂於一
T33n1700_p0134b17║切行住所作中知其心。見其依止故。即是顯
T33n1700_p0134b18║示善友所攝也。生取無量福者生謂福正起
T33n1700_p0134b19║時。取者即是彼滅時攝持種子也。
T33n1700_p0134b20║何以故「是諸眾生無復我相人相眾生相」壽
T33n1700_p0134b21║者相。　述曰。此第二釋中初明無我。次明無法
T33n1700_p0134b22║相四種。此意云後五百歲時有菩薩。了達身
T33n1700_p0134b23║之生起衰滅成無本非有我。又了怨親是非
T33n1700_p0134b24║之類本由自心都無定實。既聞人法二空之
T33n1700_p0134b25║理復積持戒等福。所以如來以佛智知眼
T33n1700_p0134b26║見也。謂總緣三世五蘊差別一一陰是我。如
T33n1700_p0134b27║是妄取是名為我相。見身相續不斷謂從過
T33n1700_p0134b28║去我而至現在名為眾生相。見現在一報命
T33n1700_p0134b29║根不斷名為命者。見命根斷滅後未來復生
T33n1700_p0134c01║餘六道中者名為壽者。今人替於命者也。無
T33n1700_p0134c02║著釋稍不同。謂取我自體相續名為我。我所
T33n1700_p0134c03║取為眾生想。此二我即及我所也。謂我乃至
T33n1700_p0134c04║壽住取為命相。展轉趣餘趣取為人想。解云
T33n1700_p0134c05║彼說壽者此說為人也。上來四執妄情謂有。
T33n1700_p0134c06║總了為空故云無我相等也。
T33n1700_p0134c07║無法相亦無非「法相」。　述曰。此第二明法相
T33n1700_p0134c08║之中初明四法相。次結成如筏喻。前中有二。
T33n1700_p0134c09║初明空有相次明依言離言相。初中有二。初
T33n1700_p0134c10║總標次別釋之。此初也。此文闕略故科有參
T33n1700_p0134c11║差若觀餘本不爾也。謂初標四法相次別釋。
T33n1700_p0134c12║釋中有二。初云有法相即著我人。有非法相
T33n1700_p0134c13║亦著我人者。即釋前不著空有相。次云不應
T33n1700_p0134c14║取法不應取非法者。釋前依言離言相也。今
T33n1700_p0134c15║此標中但標空有相。略無標依言離言相。釋
T33n1700_p0134c16║中具有也。無法相者謂凡情妄執執法我。為
T33n1700_p0134c17║有名為法相。既達為空知法體而非實故云
T33n1700_p0134c18║無法相。無其所執實有法相故。亦無非法相
T33n1700_p0134c19║者。謂愚者妄情撥圓成而是無名非法相。空
T33n1700_p0134c20║無有體故。智者了此圓成是有故無非法相。
T33n1700_p0134c21║無其所執為空相故。二無我理是實有。故此
T33n1700_p0134c22║中更應云無相亦非無相。言無相者謂無我
T33n1700_p0134c23║理不可以言宣說為有為無。諸小菩薩乍謂
T33n1700_p0134c24║可說名之為相。聖者了之為不可說故云無
T33n1700_p0134c25║相也。亦非無相者以於無言處依言相說也。
T33n1700_p0134c26║謂愚者既聞不可說故即謂有言皆非。智人
T33n1700_p0134c27║達之故依言辭而說。然不執著故言亦非無
T33n1700_p0134c28║想也。
T33n1700_p0134c29║何以故「是諸眾生若心取相則為著我人」眾生
T33n1700_p0135a01║壽者。　述曰。釋前不著空有相中有二。初總
T33n1700_p0135a02║次別釋此初也。
T33n1700_p0135a03║若取法相「即著我人眾生壽者何以故若取
T33n1700_p0135a04║非法相即著我人」眾生壽者。　述曰。此別釋
T33n1700_p0135a05║也。謂若執法我為有。即亦著我人。執圓成為
T33n1700_p0135a06║無。亦著人我。取是執義。雙無二執故即契中
T33n1700_p0135a07║道。故云無法相亦無非法相者。離二執也。故
T33n1700_p0135a08║偈云一切空無物者人法二我無也。實有者
T33n1700_p0135a09║二無我理體非無也。不可說者不可以言說
T33n1700_p0135a10║為有為無也。法性離言故依言辭而說者易
T33n1700_p0135a11║知也。又云若取法相則為著我人等者。此義
T33n1700_p0135a12║云何。但有無明使無現行麤煩惱亦無我見
T33n1700_p0135a13║故者。解云但有無明使者謂無明住地。即是
T33n1700_p0135a14║分別法執也。無現行麤煩惱者謂無現行煩
T33n1700_p0135a15║惱障也。但有種子隨逐故。此意云由有法執
T33n1700_p0135a16║現行故煩惱障隨起也。無著論亦云。然於我
T33n1700_p0135a17║想中隨眠不斷故則為有我取。是故經言是
T33n1700_p0135a18║諸眾生若取法相則為著我等。意亦同世親
T33n1700_p0135a19║也。由法執取法相故我等便生故。
T33n1700_p0135a20║是故不應取法不應取非法。　述曰。此釋第二
T33n1700_p0135a21║依言離言相也。不應取法者不應如聲取法
T33n1700_p0135a22║謂。不如言而取故。不應取非法者隨順第
T33n1700_p0135a23║一義智正說。如是取者謂必因言而悟真故。
T33n1700_p0135a24║是故如來「常說汝等比丘知我說法如筏喻
T33n1700_p0135a25║者法尚應捨」何況非法。　述曰。此結成筏喻
T33n1700_p0135a26║也。謂將欲證真必因言說。及其正證即不假
T33n1700_p0135a27║言。如筏至岸即無所用也。上來依世親釋竟。
T33n1700_p0135a28║依無著者論云此取顯示實相對治五種邪
T33n1700_p0135a29║取故。何者五取。一者外道。二者內法凡夫及
T33n1700_p0135b01║聲聞。三者增上慢菩薩。四者世間共想定。五
T33n1700_p0135b02║者無想定。第一者我等想轉第二者法相轉。
T33n1700_p0135b03║第三者無法相轉。此猶有法取。有法取者謂
T33n1700_p0135b04║取無法故。第四者有想轉謂執有想定。第五
T33n1700_p0135b05║者無想轉執無想定故。是諸菩薩於彼皆不
T33n1700_p0135b06║轉也。於中言生實想者此為依義顯示對治不
T33n1700_p0135b07║實想。故言於此修多羅章句中者此為說相。
T33n1700_p0135b08║顯示言說法身故。即彼當生實想中。言當
T33n1700_p0135b09║生者是欲願攝持。是諸菩薩。無復我想轉等
T33n1700_p0135b10║者是安立第一義。不應取法非法者顯了也。
T33n1700_p0135b11║須菩提「於意云何如來得阿耨多羅三藐三
T33n1700_p0135b12║菩提耶如來」有所說法耶。　述曰。依世親此破
T33n1700_p0135b13║第三疑也。謂有疑曰上言無想因還得無相
T33n1700_p0135b14║果。何故釋迦佛於道場成覺。說法度人雙林
T33n1700_p0135b15║入滅等耶。真諦引經偈言。七年作嬰兒八年
T33n1700_p0135b16║作童子。四年學五明十年受欲樂。二十九出
T33n1700_p0135b17║家三十五成道。四十五年中廣度諸眾生。此
T33n1700_p0135b18║等即是有相之果。豈彼不行無相因耶。為破
T33n1700_p0135b19║此疑故有此文也。於中初佛問次善現答。此
T33n1700_p0135b20║初也。然佛有三種。一者法身謂離妄之真理。
T33n1700_p0135b21║二者報身會真之妙智。三者化身應物之權
T33n1700_p0135b22║跡。謂法身妙理菩薩所不測。報身實智二乘
T33n1700_p0135b23║所不知故。應物現形隨方化接。有睹斯質便
T33n1700_p0135b24║謂實證菩提真能說法。便是有想。今破此疑
T33n1700_p0135b25║故約真如法身以問善現也。
T33n1700_p0135b26║須菩提「言如我解佛所說義無有定法名阿
T33n1700_p0135b27║耨多羅三藐三菩提亦無有定法」如來可說。
T33n1700_p0135b28║述曰。第二答中有二。初答次釋此初也。善
T33n1700_p0135b29║現意云。若據世諦報化二身可有得菩提。可
T33n1700_p0135c01║有說法。若約第一義諦者真如法身內自堪
T33n1700_p0135c02║寂。本無得菩提。亦無能說法。無有定法者謂
T33n1700_p0135c03║法身無相中無有定法得菩提。亦無定法而
T33n1700_p0135c04║可說也。但欲無定可得可說。不遮世諦報化
T33n1700_p0135c05║之身亦有不定得不定說也。
T33n1700_p0135c06║何以故「如來所說法皆不可取不可說非法」
T33n1700_p0135c07║非非法。　述曰。此釋也。於中兩重展轉釋前。
T33n1700_p0135c08║此初也。謂何以故無定法可說。內既不可說
T33n1700_p0135c09║於外亦不可取。故於外若有可取是應於內亦
T33n1700_p0135c10║有可說。既無可取明無可說也。不可說非法
T33n1700_p0135c11║非非法者。謂愚夫執人法為有名之為法。撥
T33n1700_p0135c12║圓成是無名非法。聖者達人法為無名為非
T33n1700_p0135c13║法。了圓成為有名非非法。法身寂淨不可說
T33n1700_p0135c14║非法。亦不可說非非法也。故論云應化非真
T33n1700_p0135c15║佛。亦非說法者。說法不二取無說離言相。應
T33n1700_p0135c16║化既非真佛真說。即明亦是假佛假說也。於
T33n1700_p0135c17║內既無二說於聖者亦不二取。謂取法及非
T33n1700_p0135c18║法也。真理離言無其說相故。何故釋中但言
T33n1700_p0135c19║說不言證。論云若不證者即不能說。故謂要
T33n1700_p0135c20║先證方能說也。
T33n1700_p0135c21║所以者「何一切賢聖皆以無為法」而有差別。
T33n1700_p0135c22║述曰。此又釋前也。謂諸聖者皆以無分別智
T33n1700_p0135c23║契證真理。方能斷惑而立差別故聖人說彼
T33n1700_p0135c24║無為法。彼聖人所證法既不如是說。何況如
T33n1700_p0135c25║是取。何以故。彼法遠離言說相非可說故。上
T33n1700_p0135c26║來世親釋竟。無著意者此段經文即是第四
T33n1700_p0135c27║欲得法身。於中上來明得言說法身竟。此第
T33n1700_p0135c28║二明欲得證得法身。於中有二。謂一者智相
T33n1700_p0135c29║至得法身住處。謂無分別智能契得真如法
T33n1700_p0136a01║身。即以智相為住處也。二者福相至得法身
T33n1700_p0136a02║住處。此明初也。謂前欲得色身佛言色身虛
T33n1700_p0136a03║妄。教求法身。欲求法身先修諸真之智。即是
T33n1700_p0136a04║菩提法身故名智相。由求智相法身故佛以
T33n1700_p0136a05║真如法身。為問謂外事中而有執他可得菩
T33n1700_p0136a06║提。隨眾生機有可說法。於內無相法身之中
T33n1700_p0136a07║本無智身菩提可得。亦無法而可說故以為
T33n1700_p0136a08║問也。善現答言義亦同。然解佛意故約真如
T33n1700_p0136a09║理彼二俱無也。謂於內真如理不可說非法
T33n1700_p0136a10║非非法。故即無說無取也。於外聽者依真如
T33n1700_p0136a11║理不可取故無聞無得也。此即說聽皆依真
T33n1700_p0136a12║如也。世親釋意說證真如故不說法非法。聽
T33n1700_p0136a13║離妄執故不取法非法。謂法者所執人法為
T33n1700_p0136a14║有故。非法者所撥圓成為空故也。依等五義
T33n1700_p0136a15║配文者如論自顯也。
T33n1700_p0136a16║須菩提「於意云何若人滿三千大千世界七
T33n1700_p0136a17║寶以用布施是人所得福德」寧為多不。　述
T33n1700_p0136a18║曰。依世親釋初校量之中上來三段。釋疑自
T33n1700_p0136a19║下正校量也。外意云真理之中既無說無取。
T33n1700_p0136a20║無菩薩而可得者所行無相之福。豈不空施
T33n1700_p0136a21║耶。世尊挾此意故問善現也。於中初佛問次
T33n1700_p0136a22║善現答後如來成此初也。
T33n1700_p0136a23║須菩提「言甚多世尊何以故是福德即非福
T33n1700_p0136a24║德性是故如來說」福德多。　述曰。此第二答
T33n1700_p0136a25║中初標次釋。言是福者謂舉財施福德。即非
T33n1700_p0136a26║福德性者謂非是感出世之福德性也。謂要
T33n1700_p0136a27║聽聞發生無分別智方得出世無相果故。是
T33n1700_p0136a28║故如來說福德多者。謂是故如來說此財施
T33n1700_p0136a29║福能感世間福德多。
T33n1700_p0136b01║佛言若復有人「於此經中受持乃至四句偈
T33n1700_p0136b02║等為他人說」其福勝彼。　述曰。此第三佛為
T33n1700_p0136b03║校量之中初正校量次釋所以。此初也。乃至
T33n1700_p0136b04║四句偈者謂下至受持四句也。謂領納在心
T33n1700_p0136b05║名受。記令不忘稱持。四句偈者謂明此宗義
T33n1700_p0136b06║之處。義圓足者即為一句。如說廣大第一常
T33n1700_p0136b07║心不顛倒。此四心各為一句也。又如不住於
T33n1700_p0136b08║事應行布施即為一句。如是准知。此經宗者
T33n1700_p0136b09║謂無分別。破於分別為宗也。如言色聲香味
T33n1700_p0136b10║觸等者是集名。雖有多句義非足故終不成
T33n1700_p0136b11║句也。如說不生亦不滅不常亦不斷等亦非
T33n1700_p0136b12║句義也。謂由受持為他說故能生智慧。證無
T33n1700_p0136b13║相果。此福不空。唯此二種能趣菩提故。
T33n1700_p0136b14║何以「故須菩提一切諸佛及諸佛阿耨多羅
T33n1700_p0136b15║三藐三菩提法皆從」此經出。　述曰。此釋也。
T33n1700_p0136b16║謂由因聽聞此經故依教思惟修習引無分
T33n1700_p0136b17║別智。契會真。智圓滿故。從此生理先妄覆
T33n1700_p0136b18║故名之為出今此總合說故但言出也。謂
T33n1700_p0136b19║一切諸佛者報化二佛從此經生也。及諸佛
T33n1700_p0136b20║阿耨菩提者諸法身佛從此經出也。論云
T33n1700_p0136b21║於實名了因者謂於無為實相了因所得也。
T33n1700_p0136b22║「須菩提所」謂佛法者即非佛法。　述曰。更釋受
T33n1700_p0136b23║持福勝之意也。謂以無分別智契證真理。理
T33n1700_p0136b24║智圓明名為佛法。此唯十方諸佛同得名為
T33n1700_p0136b25║佛法。餘人不得故即非佛法。又初一法唯
T33n1700_p0136b26║佛自解餘人不解名非佛法。此第一法即以
T33n1700_p0136b27║受持此經及為他說為因。故說此二福德勝
T33n1700_p0136b28║也。上來世親釋。竟依無著者彼說欲得證得
T33n1700_p0136b29║法身中有二。上來明智相法身竟。此明為得
T33n1700_p0136c01║福相至得法身住處也。謂外有疑曰。上說於
T33n1700_p0136c02║真如理中無智相法身可得。又無法可說者。
T33n1700_p0136c03║欲受持此經為欲得福耶。故如來為校量也。
T33n1700_p0136c04║謂於如來言說法身若有諸受之者。能生福
T33n1700_p0136c05║相至得法身。故若受持一四句者生福甚多。
T33n1700_p0136c06║依等五義如論應詳。
T33n1700_p0136c07║須菩提「於意云何須陀洹能作是念我得」須
T33n1700_p0136c08║陀洹果不。　述曰。依世親說此下有二校量。
T33n1700_p0136c09║合二為一文。於中二。初釋疑次校量。釋疑有
T33n1700_p0136c10║三。一者約二乘以生疑。謂前說一切聖人以
T33n1700_p0136c11║無為法得名。無為法中無說無取者。何故預
T33n1700_p0136c12║流等云我能取自果。復云我得我證耶。第二
T33n1700_p0136c13║疑云。若言無說無取者何故如來昔於燃燈
T33n1700_p0136c14║佛所聞法。故從七地入八地耶。是即有說有
T33n1700_p0136c15║取故。第三若無說無取者何故菩薩取莊嚴
T33n1700_p0136c16║淨國土等耶。此三種疑皆於前說一切聖人
T33n1700_p0136c17║以無為法。而有差別故生疑也。不同前段校
T33n1700_p0136c18║量中所生疑者皆於應不住相想以生也。就
T33n1700_p0136c19║此破初疑之中有四。一一文中皆佛問次善
T33n1700_p0136c20║現答。此為初問也。流有二種一者生死流。二
T33n1700_p0136c21║者出世流類。若望生死即是逆流。若望出世
T33n1700_p0136c22║便是預流也。
T33n1700_p0136c23║須菩提言「不也世尊何以故須陀洹名為入
T33n1700_p0136c24║流而無所入不入色聲香味觸法」是名須陀
T33n1700_p0136c25║洹。　述曰。此第二善現答。初標答次釋答也。
T33n1700_p0136c26║此答意云。若正在觀中證理之時。而無趣入
T33n1700_p0136c27║不作趣入之解。故但為其立名稱曰預流也。
T33n1700_p0136c28║又若入色聲香等是有分別。正證真理之時
T33n1700_p0136c29║但冥契理。而不入色聲等法。故名預流也。餘
T33n1700_p0137a01║皆據觀中而答也。謂在觀時不作能得能證
T33n1700_p0137a02║解。故名與前無違也。上來世親意。無著者
T33n1700_p0137a03║上來四差別竟。此第五為修道勝得中無
T33n1700_p0137a04║慢也。若八種住處之中第四離障礙住處中
T33n1700_p0137a05║有十二。此初離慢障也。謂諸聖者云我能得
T33n1700_p0137a06║果我是預流等。故名之為慢。今答若在觀中
T33n1700_p0137a07║之時而無我得之慢也。然前三果出觀容
T33n1700_p0137a08║起。第四果者煩惱定無所知容起也。
T33n1700_p0137a09║須菩提「於意云何。斯陀含能作是念。我得斯
T33n1700_p0137a10║陀含果不。須菩提言。不也世尊。何以故。斯陀含
T33n1700_p0137a11║名一往來而實無往來。是名斯陀含。須菩提。於
T33n1700_p0137a12║意云何。阿那含能作是念我得阿那含果不。須
T33n1700_p0137a13║菩提言。不也世尊。何以故。阿那含名為不來而
T33n1700_p0137a14║實無不來。是故名阿那含。須菩提。於意云何。阿
T33n1700_p0137a15║羅漢能作是念我得阿羅漢道不。須菩提言。不
T33n1700_p0137a16║也世尊。何以故。實無有法名阿羅漢。世尊。若阿
T33n1700_p0137a17║羅漢作是念我得阿羅漢道。即為著我人」眾
T33n1700_p0137a18║生壽者。　述曰。此後之三果皆應准前通釋。
T33n1700_p0137a19║然前三果之中皆應有即為著我人等譯家略
T33n1700_p0137a20║故無也就第四果中初佛問次善現答。中初
T33n1700_p0137a21║正答阿羅漢。次善現引己為證令他信故。
T33n1700_p0137a22║世尊佛說「我得無諍三昧人中最為第一是
T33n1700_p0137a23║第一離欲阿羅漢我不作是念我是離欲阿羅
T33n1700_p0137a24║漢世尊我若作是念我得阿羅漢道世尊則不
T33n1700_p0137a25║說須菩提是樂阿蘭那行者以須菩提實無所
T33n1700_p0137a26║行而名須菩提是樂阿」蘭那行。　述曰。此第
T33n1700_p0137a27║二引證也。言我是第一離欲者謂能離煩惱
T33n1700_p0137a28║障及定障故也。以是俱解脫故不同慧解脫
T33n1700_p0137a29║但離煩惱障也。就引己為證之中有三。初明
T33n1700_p0137b01║佛與勝名。次彰不念。後釋成前義。若作是念
T33n1700_p0137b02║我得阿羅漢等者。是則有我人等執還有煩
T33n1700_p0137b03║惱不能無諍。世尊即不說我為無諍行也。以
T33n1700_p0137b04║有諍故世尊說。即知我無不念得無諍行也。
T33n1700_p0137b05║佛告須菩提「於意云何如來昔在然燈佛所
T33n1700_p0137b06║於法」有所得不。　述曰。依世親釋此破第二
T33n1700_p0137b07║疑也。於中初問次答。言然燈者即謂定光。謂
T33n1700_p0137b08║釋迦佛昔為菩薩之時。七地將滿當爾摩納
T33n1700_p0137b09║仙人。聞定光佛欲來入城。遂從一女人買華
T33n1700_p0137b10║將以散佛又表己之深敬。布髮掩泥當。爾
T33n1700_p0137b11║佛為說法即入八地。第三僧祇初也。其賣華
T33n1700_p0137b12║女人聞言供佛遂不取錢。便共同願。因此而
T33n1700_p0137b13║來恒為夫婦作善知識即耶輸也。謂外有疑
T33n1700_p0137b14║曰。上言聖人以無為差別故無說無取。何
T33n1700_p0137b15║故釋迦於燃燈所而取法。定光復為說耶。今
T33n1700_p0137b16║為破此疑故以為問也。言有所得者謂分別
T33n1700_p0137b17║心妄所執法也。無所得者謂智證真時無彼
T33n1700_p0137b18║分別之心所得法也。但言無彼分別心之所
T33n1700_p0137b19║得名無所得。不遮智內冥真亦為所得也。此
T33n1700_p0137b20║意云。佛於定光所聞法時無於分別所執有
T33n1700_p0137b21║所得法。但智內冥真如於所執中都無所得。
T33n1700_p0137b22║證智不可說不可取故亦無說無取也。故今
T33n1700_p0137b23║問言佛於燃燈佛所智證於法時為有所得不。
T33n1700_p0137b24║世尊如來「在然燈佛所於法實」無所得。　述
T33n1700_p0137b25║曰。此第二答可知也。論云不取理實智者。謂
T33n1700_p0137b26║不取者不分別之心執取也。理實智者謂以
T33n1700_p0137b27║智證實理時。分別取執者都無所得也。世親
T33n1700_p0137b28║釋竟。無著者此第五為不離佛出時。故離障
T33n1700_p0137b29║住處十二中此第二離少聞障也。謂若行無
T33n1700_p0137c01║所得名為多聞。若作有所得是少聞。然佛於
T33n1700_p0137c02║定光佛不作分別取執有所得。故是離少聞
T33n1700_p0137c03║障也。
T33n1700_p0137c04║須菩提「於意云何菩薩莊嚴」佛土不。　述曰。
T33n1700_p0137c05║依世親此破第三疑也。謂有疑。曰無為法中
T33n1700_p0137c06║既不可取不可說者。何故菩薩取莊嚴淨佛
T33n1700_p0137c07║國土。復云何受樂報佛取自法王身。復云何
T33n1700_p0137c08║餘世間復取是法王身耶。此中有二初破彼
T33n1700_p0137c09║疑菩薩取莊嚴淨土。次破疑佛取自法王身。
T33n1700_p0137c10║初中有三。初佛問次善現答。後世尊示勸。
T33n1700_p0137c11║此初問也。菩薩取莊嚴佛國土者。謂初地已
T33n1700_p0137c12║上菩薩生報淨土。隨其分量於一一地見佛
T33n1700_p0137c13║不同。自身有異既處淨土之中。即是取自莊
T33n1700_p0137c14║嚴淨佛土。何故前言聖人以無為有其差別
T33n1700_p0137c15║無說無取耶。今破此疑者。謂諸菩薩以無分
T33n1700_p0137c16║別智內證真理莊嚴。故於外事形相之中即
T33n1700_p0137c17║得七寶莊嚴。於內證莊嚴之時無說無取也。
T33n1700_p0137c18║若於外事形相之中而言我莊嚴佛土者。此
T33n1700_p0137c19║可為取。菩薩便是住色等境中。既證無相之
T33n1700_p0137c20║莊嚴。何名取淨土。故偈云智習唯識通。智習
T33n1700_p0137c21║謂修習無分別智。唯識謂智相應淨識。通者
T33n1700_p0137c22║謂達真理。即真莊嚴也。故攝大乘解十八圓
T33n1700_p0137c23║滿淨土中云。出世善根之所集起者。此說淨
T33n1700_p0137c24║因也。謂要發菩提心修行出世善根。積集長
T33n1700_p0137c25║時即能證會。故名為因。又廣大自在淨識為
T33n1700_p0137c26║相者。謂以淨識為淨土體也。心淨即佛土淨
T33n1700_p0137c27║故也。又云大念慧行以為遊路。大止妙觀而
T33n1700_p0137c28║為所乘。廣大法味喜樂所持。空無相願為所
T33n1700_p0137c29║入門也。菩薩莊嚴佛土者。佛問善現云於外
T33n1700_p0138a01║形相菩薩莊嚴佛土不。
T33n1700_p0138a02║不也世尊「何以故莊嚴佛土者即非莊嚴」是
T33n1700_p0138a03║名莊嚴。　述曰。第二答中初總答次別釋。但
T33n1700_p0138a04║諸菩薩要內證莊嚴。方住外七寶。非如觀西
T33n1700_p0138a05║方池水等名莊嚴也。有形相莊嚴即是住於
T33n1700_p0138a06║色等境界中。故言莊嚴佛土者。謂內莊嚴也。
T33n1700_p0138a07║即非莊嚴者非外形相莊嚴也。是名莊嚴者
T33n1700_p0138a08║是無相無取真莊嚴也。
T33n1700_p0138a09║是故須「菩提諸菩薩摩訶薩應如是生清淨
T33n1700_p0138a10║心不應住色生心不應住聲香味觸法生心應
T33n1700_p0138a11║無所住」而生其心。　述曰。此第三示勸也。應
T33n1700_p0138a12║如是生清淨心者。謂應修習淨智淨識清淨
T33n1700_p0138a13║心。不應住色等生心者。謂不於外形相起莊
T33n1700_p0138a14║嚴心。應無所住而生其心者。謂要以智證於
T33n1700_p0138a15║無住。無住即無因也。無著釋者。十八差別
T33n1700_p0138a16║之中此為第七願淨佛土。離障住處十二之
T33n1700_p0138a17║中第三為離小攀緣作念修道。故小攀緣者
T33n1700_p0138a18║謂作有形相莊嚴淨土。如求西方觀日水等
T33n1700_p0138a19║也。
T33n1700_p0138a20║須菩提「譬如有人身如須彌山王於意云何
T33n1700_p0138a21║是身為」大不。　述曰。此破第二取自法王身
T33n1700_p0138a22║疑也。於中初問次答。謂有疑曰。前說聖人
T33n1700_p0138a23║無為而有差別。無說無取。何故報身自受用
T33n1700_p0138a24║法樂取自法王身。謂身無限遍周法界。故一
T33n1700_p0138a25║切世間復取彼。云是法王身。為除此疑也。偈
T33n1700_p0138a26║云如山王無取者。謂如須彌山居眾山而彼
T33n1700_p0138a27║無心我是山王。眾生有分別心自取彼為山
T33n1700_p0138a28║王。報佛亦爾。已無分別心故自不言我是法
T33n1700_p0138a29║王身。眾生有分別故起分別云彼是法王。佛
T33n1700_p0138b01║無分別心故不自取為法王身也。
T33n1700_p0138b02║須菩提言「甚大世尊何以故佛說非身」是名
T33n1700_p0138b03║大身。　述曰。此第二答也。佛說非身者謂非
T33n1700_p0138b04║有分別身。是名大身者是無分別身也。無著
T33n1700_p0138b05║釋云。此為第八成就眾生。又是離障住處中
T33n1700_p0138b06║第四離捨眾生障。故此意云。如來雖知不取
T33n1700_p0138b07║形相名離小攀緣。然其報身廣大無量。羅[目*侯]
T33n1700_p0138b08║阿修羅王如須彌山。大眾生尚不見其自體。
T33n1700_p0138b09║何況欲界小眾生。是則如來捨離眾生不度
T33n1700_p0138b10║也。為此故有此文。
T33n1700_p0138b11║須菩提「如恒河中所有沙數如是沙等恒河
T33n1700_p0138b12║於意云何是諸恒河沙」寧為多不。　述曰。依
T33n1700_p0138b13║世親釋就大文第二重校量之中上來破疑
T33n1700_p0138b14║竟。自下第二正校量中復二。初以財施校。次
T33n1700_p0138b15║命施校。初中復二。初正校量次隨說。是經已
T33n1700_p0138b16║下釋所以。前中有三。初世尊寄喻以問。次善
T33n1700_p0138b17║現順佛以答。第三如來正為校量。此初也。阿
T33n1700_p0138b18║耨達池出四大河所以偏將恒河為喻者。阿
T33n1700_p0138b19║含經說有四義。一者有多沙故。二者世間以
T33n1700_p0138b20║為福故。謂將為淨於彼求福故。三者經劫名
T33n1700_p0138b21║不改故。四者佛近彼說法故也。如恒河中所
T33n1700_p0138b22║有沙數者。謂取一恒河中沙也。謂方廣深淺
T33n1700_p0138b23║四十里為一恒河沙也。如是沙等恒河者謂
T33n1700_p0138b24║以一恒河中沙。一一沙復作一恒河也。取此
T33n1700_p0138b25║無量恒河中沙。一一沙是一佛世界。以此爾
T33n1700_p0138b26║數恒河數三千大千世界以用布施。尚不如
T33n1700_p0138b27║受持此經乃至一四句偈也。何以故。此少分
T33n1700_p0138b28║受持功德與菩提為因。一切外緣所不能壞
T33n1700_p0138b29║故。其財施者為生死因易可破壞王賊等所
T33n1700_p0138c01║侵故。
T33n1700_p0138c02║須菩提「言甚多世尊但諸恒河尚多無數」何
T33n1700_p0138c03║況其沙。　述曰。此第二善現答也。
T33n1700_p0138c04║須菩提我今實言「告汝若有善男子善女人
T33n1700_p0138c05║以七寶滿爾所恒河沙數三千大千世界以用
T33n1700_p0138c06║布施得福多不須菩提言甚多世尊佛告須菩
T33n1700_p0138c07║提若善男子善女人於此經中乃至受持四句
T33n1700_p0138c08║偈等為他人說而此福德」勝前福德。
T33n1700_p0138c09║述曰。此第三佛正校量中有三。一佛問二須
T33n1700_p0138c10║菩提答三佛校量也。
T33n1700_p0138c11║復次須菩提「隨說是經乃至四句偈等當知
T33n1700_p0138c12║此處一切世間天人阿修羅皆應供養如佛塔
T33n1700_p0138c13║廟何況有人盡能受持讀誦須菩提當知是人
T33n1700_p0138c14║成就最上第一希有之法若是經典所在之處
T33n1700_p0138c15║即為有佛若」尊重弟子。　述曰。自下第二釋
T33n1700_p0138c16║所以也。於中有三復次。何以多財布施不如
T33n1700_p0138c17║少受持耶。由釋此意故有三復次也。謂一者
T33n1700_p0138c18║在處處勝在人人尊故。二當何名此經下
T33n1700_p0138c19║能摧二障故勝。三者三千大千已下明財施
T33n1700_p0138c20║為染因法施為淨因故勝。此即初也。於中復
T33n1700_p0138c21║二。初明在處處勝。次明在人人尊。如佛塔廟
T33n1700_p0138c22║者此是十方諸佛真法身故。謂碎身舍利
T33n1700_p0138c23║但一化佛之體。此般若經一切諸佛真法身
T33n1700_p0138c24║故也。依無著釋者。此一段文即是十八差別
T33n1700_p0138c25║中第九遠離隨順外論散亂。故第四離障住
T33n1700_p0138c26║處十二中第五離樂外論散亂也。謂令依此
T33n1700_p0138c27║般若修學。不令習讀外典籍故。文中有二。初
T33n1700_p0138c28║以四種因緣顯示此法勝異。次當何名此經
T33n1700_p0138c29║下為對治如言而執義。就前四因緣中即為
T33n1700_p0139a01║四。一者攝取福德如經得福多彼。二者天等
T33n1700_p0139a02║供養如經隨所有處等。三難作如經成就最
T33n1700_p0139a03║上希有。四者起如來念如經則為有佛等。
T33n1700_p0139a04║爾時須菩提「白佛言世尊當何名此經我等」
T33n1700_p0139a05║云何奉持。
T33n1700_p0139a06║述曰。依世親此第二。復次釋所以也。謂諸煩
T33n1700_p0139a07║惱如山如石。而有金剛能破。或煩惱如金剛
T33n1700_p0139a08║般若能除斷故。或如彩畫之金剛。廣如無著
T33n1700_p0139a09║釋。謂由有此種種堪能故受持般若功德勝
T33n1700_p0139a10║多財施也。於中初善現問次如來答。此初也。
T33n1700_p0139a11║佛告須菩提「是經名為金剛般若波羅蜜以
T33n1700_p0139a12║是名字」汝當奉持。　述曰。第。二如來答中初
T33n1700_p0139a13║示名勸持次釋所以。
T33n1700_p0139a14║所以者何「須菩提佛說般若波羅蜜即非般
T33n1700_p0139a15║若」波羅蜜。　述曰。此釋中初明諸佛同說同
T33n1700_p0139a16║讚。次顯己不獨有說。此初也。佛說般若波羅
T33n1700_p0139a17║蜜者十方佛同說也。謂雖無分別而說亦有
T33n1700_p0139a18║因巡。而談如說但無分別取自法王非無因
T33n1700_p0139a19║巡而有自體也。則非般若波羅蜜者非一佛
T33n1700_p0139a20║獨陳也。此意云。由般若是諸佛本母能出生
T33n1700_p0139a21║諸佛。故諸佛同讚故。若有受持乃至四句者
T33n1700_p0139a22║勝以多供養也。
T33n1700_p0139a23║須菩提於意云何「如來有所說法不須菩提
T33n1700_p0139a24║白佛言世尊如」來無所說。　述曰。此第二顯
T33n1700_p0139a25║己不獨說。於中初佛問次善現答。問意云頗
T33n1700_p0139a26║有一法如來獨說耶。善現答云無。
T33n1700_p0139a27║須菩提「於意云何三千大千世界所有微塵」
T33n1700_p0139a28║是為多不。　述曰。此第三復次釋所以也。於中
T33n1700_p0139a29║初釋前受持福多所以。次轉釋疑。前中有
T33n1700_p0139b01║二。初問次答。此初也。謂碎世界以作塵者。有
T33n1700_p0139b02║其二喻。一者勝喻。謂因少受持便生多功德。
T33n1700_p0139b03║世界者喻少持碎為塵者喻生多福。二者劣
T33n1700_p0139b04║喻。如以財施故多煩惱因。謂由所受施人因
T33n1700_p0139b05║此而起種種鬥諍故。謂世界者喻財施。碎為
T33n1700_p0139b06║塵者喻生長煩惱。世界既為塵因財施亦作
T33n1700_p0139b07║染因也。今此意云。持法雖少生福甚多。財施
T33n1700_p0139b08║雖多但增煩惱。故說雖多財施不及受持一
T33n1700_p0139b09║四句也。故寄此意以為問也。
T33n1700_p0139b10║須菩提言「甚多世尊須菩提諸微塵如來說
T33n1700_p0139b11║非微塵是名微塵如來說世界非世界」是名
T33n1700_p0139b12║世界。　述曰。此答中初順佛稱多。次釋非如
T33n1700_p0139b13║實。是微塵者謂碎世界以作塵。說非微塵者
T33n1700_p0139b14║非如衛世等所執有實微塵也。謂但寄微塵
T33n1700_p0139b15║以喻貪等。非即如言而有微塵故也。又釋但
T33n1700_p0139b16║借微塵以喻貪等。非即微塵是貪體也。是
T33n1700_p0139b17║名微塵者謂是寄喻之微塵也。說世界者謂
T33n1700_p0139b18║以世界喻財物施。非世界是貪等因。財施為
T33n1700_p0139b19║貪因但借世界為喻故。
T33n1700_p0139b20║須菩提「於意云何可以三十二相見如來不
T33n1700_p0139b21║不也世尊不可以三十二相得見如來何以故
T33n1700_p0139b22║如來說三十二相即是非相是名」三十二相。
T33n1700_p0139b23║述曰。此第二轉釋疑也。謂前所說受持經
T33n1700_p0139b24║者。生福甚多。即謂其福德有相果故今破之。
T33n1700_p0139b25║謂法身是如來非三十二相化身也。於中初
T33n1700_p0139b26║問次答。說三十二相者謂化身。相即是非相
T33n1700_p0139b27║者非法身相。是名三十二相者是化身三十
T33n1700_p0139b28║二相也。上來依世親釋竟。依無著者經言大
T33n1700_p0139b29║千世界已下此一段文十八差別中第十為色
T33n1700_p0139c01║身及眾生身摶取中觀破相應行即是離障
T33n1700_p0139c02║住處中第六為離於影像相自在中無巧便。
T33n1700_p0139c03║故此意云。眾生於色身及名身摶取中無巧
T33n1700_p0139c04║便故作一合相。今起方便破一合相故有此
T33n1700_p0139c05║文也。然破中有二。一者破色身。二者破名身。
T33n1700_p0139c06║色身有二。一者細謂微塵。如經所有微塵寧
T33n1700_p0139c07║為多不。二者破麤色身。如經諸微塵如來說
T33n1700_p0139c08║非微塵。破名身者如經說世界非世界。以名
T33n1700_p0139c09║無形段。不可有其麤細。故以世界為喻也。如
T33n1700_p0139c10║經可以三十二相等者。第十一為供養給侍
T33n1700_p0139c11║如來故。又是第七為離不具足福資糧故。此
T33n1700_p0139c12║意云。若欲供養如來求福資糧者。不應以相
T33n1700_p0139c13║見第一義法身故也。
T33n1700_p0139c14║須菩提「若有善男子善女人以恒河沙等身
T33n1700_p0139c15║命布施若復有人於此經中乃至受持四句偈
T33n1700_p0139c16║等為他人說其福」甚多。　述曰。依世親釋。上
T33n1700_p0139c17║來以財校量竟。自下以身命校量。於中初正
T33n1700_p0139c18║校量。次釋福德多所以。此初也。無著釋云。此
T33n1700_p0139c19║第十二為遠離利養及疲乏熱惱故於精進
T33n1700_p0139c20║若退若不發故。又離障礙住中此第八為離
T33n1700_p0139c21║懈怠利養等樂味故。解云此說若有眾生。樂
T33n1700_p0139c22║欲味著懈怠。或味著利養不發精進。或曾起
T33n1700_p0139c23║功德而復退失。為令遠離此等故而以身命
T33n1700_p0139c24║校量。意令進趣故也。
T33n1700_p0139c25║爾時須菩提「聞說是經深解義趣涕淚悲泣
T33n1700_p0139c26║而白佛言希有世尊佛說如是甚深經典我從
T33n1700_p0139c27║昔來所得慧眼未曾得聞」如是之經。　述曰。
T33n1700_p0139c28║世親云自下釋所以。於中有四一悲捨苦身
T33n1700_p0139c29║聞法悲淚。二世尊若復下。明於此生信則生
T33n1700_p0140a01║實相。三世尊是實相者下拂疑除病。四世尊
T33n1700_p0140a02║我今得聞下進發信心。此為初也。謂須菩提
T33n1700_p0140a03║聞說捨身忍苦。又聞此經深義能得菩提。喜
T33n1700_p0140a04║嘆自揚故懷悲泣也。無著釋云。自此下有其
T33n1700_p0140a05║三文。初悲苦捨身聞法傷感與世親同。次若
T33n1700_p0140a06║復有人下明發起精進生如義想。三我今得
T33n1700_p0140a07║聞下為令在坐味著懈怠諸菩薩生慚愧故。
T33n1700_p0140a08║此為初也。
T33n1700_p0140a09║世尊若復「有人得聞是經信心清淨則生實
T33n1700_p0140a10║相當知是人成就第一」希有功德。　述曰。此
T33n1700_p0140a11║第二文也。謂有聞經生信心者。當來定得無
T33n1700_p0140a12║分別智。除妄分別證達二空名生實相。由如
T33n1700_p0140a13║是故。雖復捨多身命不如受持也。以欲捨身
T33n1700_p0140a14║恒輪生死非求慧行不趣菩提故也。
T33n1700_p0140a15║世尊是實相者則是非相「是故如來」說名實
T33n1700_p0140a16║相。　述曰。此第三拂疑除病也。是實相者謂
T33n1700_p0140a17║無相為相也。即是非相者。謂則非是虛妄分
T33n1700_p0140a18║別所執差別之相。說名實相者。謂無虛妄之
T33n1700_p0140a19║相說名實相也。謂有聞說實相言故。謂是虛
T33n1700_p0140a20║妄分別所執之相。今言不是故有此文也。
T33n1700_p0140a21║世尊我今「得聞如是經典信解受持不足為
T33n1700_p0140a22║難若當來世後五百歲其有眾生得聞是經信
T33n1700_p0140a23║解受持是人則為」第一希有。　述曰。此為第
T33n1700_p0140a24║四進發信心。即是無著第三為令菩薩生慚
T33n1700_p0140a25║愧也。謂說未惡世尚有眾生能生實相。況今
T33n1700_p0140a26║現在菩薩聞說般若而不進修。謂惡人信解
T33n1700_p0140a27║乃可希奇。菩薩受持蓋不足嘆。故有此文也。
T33n1700_p0140a28║就此文中。初善現問次如來答。問中有三。初
T33n1700_p0140a29║標問次釋後結。此初也。
T33n1700_p0140b01║何以故「此人無我相人相眾生相」壽者相。
T33n1700_p0140b02║述曰。此第二釋中有二。世親云。初明所取空
T33n1700_p0140b03║次明能取空。子云此唯說法空也。無著云初
T33n1700_p0140b04║明人空次明法空。離人家執故。此初也。
T33n1700_p0140b05║所以者何「我相即是非相人相眾生相壽者
T33n1700_p0140b06║相」即是非相。　述曰。此第二明法空也。
T33n1700_p0140b07║何以故離一切諸相則名諸佛。　述曰。此第三
T33n1700_p0140b08║結也。謂若有分別即有業生死起。既除分別
T33n1700_p0140b09║之相妄想生死都無則名諸佛也。此意云。縱
T33n1700_p0140b10║捨多身命非證理之因。若暫聽經便是離
T33n1700_p0140b11║相之福。謂因受持聽聞故當證二無我理。既
T33n1700_p0140b12║是勝因故多捨命之福也。
T33n1700_p0140b13║金剛般若經贊述卷上