【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》CBETA 電子佛典 V1.18 普及版
# Taisho Tripitaka Vol. 33, No. 1700 金剛般若經贊述, CBETA Chinese Electronic Tripitaka V1.18, Normalized Version
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T33n1700_p0140b14║
T33n1700_p0140b15║
T33n1700_p0140b16║
T33n1700_p0140b17║金剛般若經贊述卷下
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T33n1700_p0140b19║　　　　大乘　基撰
T33n1700_p0140b20║佛告須菩提「如是如是若復有人得聞是經
T33n1700_p0140b21║不驚不怖不畏當知是人」甚為希有。　述曰。
T33n1700_p0140b22║此第二佛答。初標次釋。此初也。世親意云。驚
T33n1700_p0140b23║謂驚恐。謂有眾生恐此經典非正道行故。怖
T33n1700_p0140b24║者謂怖懼。依般若修學不能斷疑故。畏者謂
T33n1700_p0140b25║由驚怖故畢竟不肯修學也。若有遠離彼處
T33n1700_p0140b26║者名為不驚不怖不畏也。無著云。謂聲聞乘
T33n1700_p0140b27║中世尊說有法及有空。於聽聞此經時聞法
T33n1700_p0140b28║無有故驚。聞空無有故怖。思量時於二不有
T33n1700_p0140b29║理中不能相應故畏。更有別釋。為三種無自
T33n1700_p0140c01║性故應知。謂相生第一義等無自性故。解云
T33n1700_p0140c02║謂於遍計所執無體相故名不驚。於依他起
T33n1700_p0140c03║無自然生性故名不怖。於圓成實中無彼所
T33n1700_p0140c04║執人法故不畏也。
T33n1700_p0140c05║何以故須菩提如來說第一波羅蜜即非第一
T33n1700_p0140c06║波羅蜜是名第一波羅蜜。　述曰。此第二讚
T33n1700_p0140c07║釋勝也。世親云。如來說第一波羅蜜者。謂十
T33n1700_p0140c08║方諸佛同說讚能為大因故名為第一。顯此
T33n1700_p0140c09║經勝餘經也。非第一波羅蜜者。謂非餘人所
T33n1700_p0140c10║得也。無分別智證無我理。唯十方佛得餘人
T33n1700_p0140c11║不得。故是名第一波羅蜜者唯佛所得也。無
T33n1700_p0140c12║著釋云。第一波羅蜜者。謂般若於餘五中最
T33n1700_p0140c13║勝故也。
T33n1700_p0140c14║須菩提忍辱波羅蜜如來說非忍辱波羅蜜。
T33n1700_p0140c15║述曰。世親云。上來大文第二段竟。自下第三
T33n1700_p0140c16║段文第四校量。於中初釋疑。次正校量。釋疑
T33n1700_p0140c17║中有三。一者於前捨身命以生疑。謂有疑曰。
T33n1700_p0140c18║向說彼身苦以彼捨身苦身而果報福是劣。
T33n1700_p0140c19║若爾依此法門受持演說諸菩薩行苦行。彼
T33n1700_p0140c20║苦行亦是苦果。云何此法門不成苦果。此
T33n1700_p0140c21║意云。前說捨身命苦還得苦果身得福即劣。
T33n1700_p0140c22║若爾者菩薩為此法門故行諸苦行亦感苦身
T33n1700_p0140c23║果。何福即勝。謂如薩陀波崙菩薩。於曇無竭
T33n1700_p0140c24║菩薩所。求般若波羅蜜故打骨出髓而行供
T33n1700_p0140c25║養。是苦得福應少。今答意。若為慧行而捨身
T33n1700_p0140c26║得福即多。若雖捨身不行慧行求菩提者。生
T33n1700_p0140c27║死因故其福下劣也。就此文中大文有四。一
T33n1700_p0140c28║者正破前疑。二者指事以顯。三者菩薩應離
T33n1700_p0140c29║一切已下引初地菩薩為示無住理。四者菩
T33n1700_p0141a01║薩為利益下勸益眾生住二空理。此初也。忍
T33n1700_p0141a02║辱波羅蜜者。謂十方佛同得故或求慧行之
T33n1700_p0141a03║忍辱也。如來說非者。非是餘人所得故或非
T33n1700_p0141a04║求慧行故不名波羅蜜也。謂前說捨身命者
T33n1700_p0141a05║非慧行故不名波羅蜜。故言說非忍辱也。
T33n1700_p0141a06║何以故須菩提如我昔為歌利王割截身體我
T33n1700_p0141a07║於爾時無我相無人相無眾生相無壽者相何
T33n1700_p0141a08║以故我於往昔節節支解時若有我相人相眾
T33n1700_p0141a09║生相壽者相應生瞋恨。　述曰。此第二指事。
T33n1700_p0141a10║於中初引昔一身。次引餘多身。此初也。於中
T33n1700_p0141a11║初明離相成忍。次反說舉成前。歌利王者亦
T33n1700_p0141a12║云苦楚。多行楚毒故。謂如來往昔為忍辱仙
T33n1700_p0141a13║人在山修道。其王將諸綵女入山遊獵。王倦
T33n1700_p0141a14║而睡女等於仙人所求聞正法。王寤便看正
T33n1700_p0141a15║見圍繞其仙。王便問仙汝何人也。乃至問云
T33n1700_p0141a16║汝是離欲凡夫不。答言未離欲。王聞生恚便
T33n1700_p0141a17║割截之。當無我相遂還如故。今引之也。
T33n1700_p0141a18║又念過去於五百世作忍辱仙人於爾所世無
T33n1700_p0141a19║我相無人相無眾生相無壽者相。　述曰。此第
T33n1700_p0141a20║二引餘多身也。
T33n1700_p0141a21║是故須菩提菩薩應離一切相發阿耨多羅三
T33n1700_p0141a22║藐三菩提心。　述曰。此第三引初地菩薩。得
T33n1700_p0141a23║忍辱故名不住心。示不住生心義故也。於中
T33n1700_p0141a24║初總示次別示。此初也。發心有五。一者種姓
T33n1700_p0141a25║發心。謂地前。二者信發心。謂初三地相同世
T33n1700_p0141a26║間修施戒忍故。三者明發心。謂四五六七地
T33n1700_p0141a27║相同出世故。謂四地作菩提分觀相同預流。
T33n1700_p0141a28║五地作四諦觀相同羅漢。六地作緣起觀相同
T33n1700_p0141a29║緣覺。七地純無相觀正是菩薩也。四者不退
T33n1700_p0141b01║發心。謂八九十地。五者無上發心。謂佛地。亦
T33n1700_p0141b02║云五種菩提。謂名種姓菩提等。今言發心者
T33n1700_p0141b03║謂信發心。即初地菩薩內觀真如無住理故
T33n1700_p0141b04║名為不住生心也。
T33n1700_p0141b05║不應住色生心不應住聲香味觸法生心。　述
T33n1700_p0141b06║曰。此第二別示。於住之中初令不住於相。次
T33n1700_p0141b07║令住無相。次釋所由。後總結。此初也。謂住色
T33n1700_p0141b08║等生心者。便是有住即著我人故不應住也。
T33n1700_p0141b09║應生無住心也。　述曰。此第二令住無相也。
T33n1700_p0141b10║謂觀無相名為無住。要證此理方滅我人也。
T33n1700_p0141b11║若心有住即為非住。　述曰。此第三釋上所
T33n1700_p0141b12║由也。謂若住色等生心者便為非真住故也。
T33n1700_p0141b13║是故佛說菩薩心不應住色布施。　述曰。此
T33n1700_p0141b14║第四總結也。
T33n1700_p0141b15║須菩提菩薩為利益一切眾生應如是布施。
T33n1700_p0141b16║述曰。此大文第四除疑示理也。於中初令行
T33n1700_p0141b17║無住施。次正破其疑。次別釋道理也。謂有疑
T33n1700_p0141b18║曰。前言不住生心者。云何為利眾生修行而
T33n1700_p0141b19║不名住於眾生事。為斷此疑故有此文。
T33n1700_p0141b20║如來說一切諸相即是非相。　述曰。此第二
T33n1700_p0141b21║別顯道理。於中初明法空次明人空。此初也。
T33n1700_p0141b22║說一切諸相者謂虛妄相。即是非相者謂無
T33n1700_p0141b23║實相。虛妄本空故。
T33n1700_p0141b24║又說一切眾生即非眾生者。　述曰。此顯生空
T33n1700_p0141b25║也。說一切眾生者謂所執實眾生。則非眾生
T33n1700_p0141b26║者非實有眾生也。或復翻此釋應知。上來依
T33n1700_p0141b27║世親釋第一疑竟。依無著者。經言如來說忍
T33n1700_p0141b28║辱波羅蜜下第十三為忍苦故。即是離障住
T33n1700_p0141b29║處中第九為離不能忍苦故。謂餘人不能忍
T33n1700_p0141c01║發勤苦行此般若波羅蜜者。如來引己昔事
T33n1700_p0141c02║令能忍苦離不忍障也。就此文中有二。初明
T33n1700_p0141c03║三種忍以離不忍苦障。次須菩提菩薩應離一
T33n1700_p0141c04║切相下明不忍因緣者有三種苦。前中有三。
T33n1700_p0141c05║一者明能忍。謂達法無我。如經如來說忍辱
T33n1700_p0141c06║波羅蜜故。二者明忍相。謂他於己起惡等時。
T33n1700_p0141c07║由無有我等相故不生瞋想。亦不於忍辱波
T33n1700_p0141c08║羅蜜中生有想。於非波羅蜜中不生無想。如
T33n1700_p0141c09║經如我昔為歌利王割截身體我於爾時無有
T33n1700_p0141c10║我等相。三者種類忍。謂極苦忍相續苦忍。如
T33n1700_p0141c11║經如我昔為歌利王割截身體及言我念過去
T33n1700_p0141c12║五百世中作忍辱仙人等。就第二不忍因緣
T33n1700_p0141c13║有三。一者流轉苦忍。謂由不忍故即流轉生
T33n1700_p0141c14║死。為對治此故令離一切相發無上心。若住
T33n1700_p0141c15║色等則於流轉苦中疲乏故菩提心不生故。
T33n1700_p0141c16║如經言是故須菩提菩薩應離一切相發心
T33n1700_p0141c17║等。二者對眾生相違苦忍。如經如是菩薩為
T33n1700_p0141c18║利益一切眾生應如是布施等。謂既為眾生
T33n1700_p0141c19║行無住施。云何於彼應生瞋也。三者顯示乏
T33n1700_p0141c20║受用苦忍因緣對治。如經須菩提若菩薩心
T33n1700_p0141c21║住於法而行布施等。謂若著於果報等施即
T33n1700_p0141c22║便於取用而有乏少。若行無住布施舉事虛
T33n1700_p0141c23║空珍寶無量也。
T33n1700_p0141c24║須菩提如來是真語者實語者如語者不誑語
T33n1700_p0141c25║者不異語者。　述曰。依世親釋此破第二疑
T33n1700_p0141c26║也。謂有疑曰。向說無相因得無相果。於證果
T33n1700_p0141c27║中無道。云何彼於果能作因。此文意云。所證
T33n1700_p0141c28║法既無相空寂無住等行云何能作因耶。為
T33n1700_p0141c29║斷此疑故也。此文有二。初明不妄語次遣外
T33n1700_p0142a01║執。此初也。論云。以如來如實智不妄語佛菩
T33n1700_p0142a02║提及小乘大乘受記之事皆不妄說。以是四
T33n1700_p0142a03║境故次第說四語。今此經中加不誑語也。無
T33n1700_p0142a04║著云。此何所顯示。欲令信如來故能忍。於中
T33n1700_p0142a05║真語者為顯世諦相故。實語者為顯世諦修
T33n1700_p0142a06║行有煩惱及清淨相故。於中實者此行煩惱
T33n1700_p0142a07║此行清淨故。如語者為第一義諦相故。不異
T33n1700_p0142a08║語者為第一義諦修行有煩惱及清淨相故。
T33n1700_p0142a09║說此真語也。此意總云。如來三界獨尊天人
T33n1700_p0142a10║師既為法界主。作五趣醫脫屣在家之上飾。
T33n1700_p0142a11║棄捨輪王之大祚。道成正覺所欲皆成。既不
T33n1700_p0142a12║規名利。復不求安樂。何忽有妄語乎。
T33n1700_p0142a13║須菩提如來所得法此法無實無虛。　述曰。
T33n1700_p0142a14║此第二遣外執也。如來所得法者謂所證理。
T33n1700_p0142a15║無實者謂不可如言而取實。無虛者亦不可
T33n1700_p0142a16║離言而別求。由不虛故依佛教修學。由不實
T33n1700_p0142a17║故離妄想而證真也。謂凡夫妄想所執無有
T33n1700_p0142a18║故不實。如來無妄想說故不虛也。
T33n1700_p0142a19║須菩提若菩薩心住於法而行布施如人入闇
T33n1700_p0142a20║則無所見若菩薩心不住法而行布施如人有
T33n1700_p0142a21║目日光明照見種種色。　述曰。世親釋云此
T33n1700_p0142a22║破第三疑也。謂有疑曰。若聖人以無為真如
T33n1700_p0142a23║得名。彼真如一切時處有。云何不住心。得佛
T33n1700_p0142a24║菩提則非不住。若一切時處實有真如。何故
T33n1700_p0142a25║有人能得有不得者。為斷此疑故說入闇等
T33n1700_p0142a26║喻。於中有二。初明住事為生死因。次彰不住
T33n1700_p0142a27║為出世業。此初也。偈云。時及處實有。而不得
T33n1700_p0142a28║真如。無智以住法。餘者有智得。此意云。真雖
T33n1700_p0142a29║一切時處實有。由無智以心住法故不解出
T33n1700_p0142b01║離。猶如入闇不知我何所趣。而不得之得者
T33n1700_p0142b02║翻此說。無著釋云。此為顯示第三乏受用苦
T33n1700_p0142b03║忍因緣對治也。
T33n1700_p0142b04║須菩提當來之世若有善男子善女人能於此
T33n1700_p0142b05║經受持讀誦則為如來以佛智慧悉知是人悉
T33n1700_p0142b06║見是人皆得成就無量無邊功德。　述曰。世親
T33n1700_p0142b07║云就第三段第四校量中。上來別破三疑竟。
T33n1700_p0142b08║自下第二正校量中。初校勝劣次以要言之下
T33n1700_p0142b09║釋所以。前中有二。初明行三種行功德至多。
T33n1700_p0142b10║次舉事校量。此初也。三種行謂一者受二者
T33n1700_p0142b11║持三讀誦。無著云。自下第十四為離寂靜味
T33n1700_p0142b12║即十二離障中第十為離闕少智資糧故。謂
T33n1700_p0142b13║有耽禪定不肯聽聞而修智慧。為闕少智資
T33n1700_p0142b14║糧。今令受持讀誦發生智慧故方得菩提。定
T33n1700_p0142b15║是福門故但能助道也。就此之中文有其五。
T33n1700_p0142b16║謂顯示與法相應有五種勝功德。一者如來
T33n1700_p0142b17║憶念親近。如經受持讀誦修行則為如來以
T33n1700_p0142b18║佛智慧等。二者攝福德。如經皆得成就無量
T33n1700_p0142b19║無邊功德聚等。三者讚歎法及修行。如經以
T33n1700_p0142b20║要言之是經有不可思議等。四者天等供養。
T33n1700_p0142b21║如經在在處處若有此經等。五者滅罪。如經
T33n1700_p0142b22║受持讀誦此經為人輕賤乃至當得等故。此
T33n1700_p0142b23║則初文也。謂要受持讀誦此經者。是正報菩
T33n1700_p0142b24║提之因真法供養。所有世間財寶供養如來
T33n1700_p0142b25║所不能及。由如是故如來恒以佛智悉知是
T33n1700_p0142b26║人。恒以佛眼悉見是人。親近憶念是人也。
T33n1700_p0142b27║須菩提若有善男子善女人初日分以恒河沙
T33n1700_p0142b28║等身布施中日分復以恒河沙等身布施後日
T33n1700_p0142b29║分亦以恒河沙等身布施如是無量百千萬億
T33n1700_p0142c01║劫以身布施若復有人聞此經典信心不逆其
T33n1700_p0142c02║福勝彼何況書寫受持讀誦為人解說。　述曰。
T33n1700_p0142c03║世親釋云此舉事校量也。於中初明施命至
T33n1700_p0142c04║多。次顯信經福勝。日以三時捨身者假設有
T33n1700_p0142c05║斯也。信心不逆者。謂若有人聞此經典。雖未
T33n1700_p0142c06║能受持讀誦。但生淨信隨喜功德比前其福
T33n1700_p0142c07║過彼。何以故然也。謂於生死中雖捨身命。終
T33n1700_p0142c08║無能契菩提法身。一生信心雖亦未生慧解。
T33n1700_p0142c09║然由信故因即聽聞生長智慧定當成佛。其
T33n1700_p0142c10║福即多也。已生隨順之意故。
T33n1700_p0142c11║須菩提以要言之是經有不可思議不可稱量
T33n1700_p0142c12║無邊功德如來為發大乘者說為發最上乘者
T33n1700_p0142c13║說。　述曰。世親云自下釋二釋所以。中有六
T33n1700_p0142c14║復次。一者示現希聞而能生信法故。謂大機
T33n1700_p0142c15║能入小機不能。如經以要言之等。二者示現
T33n1700_p0142c16║受持真妙法故。謂受持妙法即是荷擔菩提。
T33n1700_p0142c17║如經如是人等。三者示現是人必定成就無
T33n1700_p0142c18║量功德。謂此經在處皆可尊重。如經在在處
T33n1700_p0142c19║處等。四者示現遠離一切諸障故。謂轉障。如
T33n1700_p0142c20║經受持讀誦此經若為人輕賤等。五者明速
T33n1700_p0142c21║證佛菩提法。如經若復有人於後末世等。六
T33n1700_p0142c22║者示現成就種種勢力得大妙果故。謂明經
T33n1700_p0142c23║威勢。如經善女人於後末世等。就初中有二。
T33n1700_p0142c24║初彰經德大次持誦福圓。此初也。不可思議
T33n1700_p0142c25║者非情思之可議。不可稱量者非語言而可
T33n1700_p0142c26║稱說。為大乘者說者謂定性大乘。為最上乘
T33n1700_p0142c27║者說者。謂不定性大乘。謂亦有二乘性故。謂
T33n1700_p0142c28║此妙法最極難量。小乘意樂下劣不能於此
T33n1700_p0142c29║經而發趣。故云為發大乘者說也。無著云。就
T33n1700_p0143a01║此讚法及修行之中有三。一者讚歎教法。二
T33n1700_p0143a02║嘆修行者。三若樂小法者下雙明二種。此初
T33n1700_p0143a03║嘆法也。為發大乘者說等者。成前不可思議
T33n1700_p0143a04║等也。
T33n1700_p0143a05║若有人能受持讀誦廣為人說如來悉知是人
T33n1700_p0143a06║悉見是人皆得成就不可量不可稱無有邊不
T33n1700_p0143a07║可思議功德。　述曰。世親云此第二明持誦
T33n1700_p0143a08║福圓也。謂由此法為大乘說故。有受持等者
T33n1700_p0143a09║必獲無上菩提不可思議功德。故於彼生少
T33n1700_p0143a10║信者便勝捨多身命也。無著云。就此第二嘆
T33n1700_p0143a11║修行之中有三。初持誦等故佛所攝受。次
T33n1700_p0143a12║明此人成就勝德。後明肩負菩提重擔。此初
T33n1700_p0143a13║二文也。
T33n1700_p0143a14║如是人等則為荷擔如來阿耨多羅三藐三菩
T33n1700_p0143a15║提。　述曰。世親云此為第二示現受持真妙
T33n1700_p0143a16║法故。於中初明大機持誦為荷菩提。次顯二
T33n1700_p0143a17║乘凡夫不能聽受。此初也。謂受持之者當能
T33n1700_p0143a18║證獲菩提。雖現未得後必得故故言荷擔。荷
T33n1700_p0143a19║謂荷負擔謂擔揭。言受持者則為負揭得菩
T33n1700_p0143a20║提故。
T33n1700_p0143a21║何以故須菩提若樂小法者著我見人見眾生
T33n1700_p0143a22║見壽者見則於此經不能聽受讀誦為人解說。
T33n1700_p0143a23║述曰。世親云此第二文。樂小法者謂即二
T33n1700_p0143a24║乘。著我等者謂即凡夫也。無著云。此大文第
T33n1700_p0143a25║三雙明前二也。
T33n1700_p0143a26║須菩提在在處處若有此經一切世間天人阿
T33n1700_p0143a27║脩羅所應供養當知此處則為是塔皆應恭敬
T33n1700_p0143a28║作禮圍繞以諸華香而散其處。　述曰。世親
T33n1700_p0143a29║云第三在處皆可尊重也。無著云此為第四
T33n1700_p0143b01║天等供養也。
T33n1700_p0143b02║復次須菩提善男子善女人受持讀誦此經若
T33n1700_p0143b03║為人輕賤是人先世罪業應墮惡道以今世人
T33n1700_p0143b04║輕賤故先世罪業則為消滅當得阿耨多羅三
T33n1700_p0143b05║藐三菩提。　述曰。世親云此第四轉障也。如
T33n1700_p0143b06║對法論說故。思造業有五。謂一者他所教敕。
T33n1700_p0143b07║謂自無喜樂。二者他所勸請。謂俛仰而作。三
T33n1700_p0143b08║者無所了知。謂嬰孩畜生之類。四者根本執
T33n1700_p0143b09║著。謂知罪而作。多分出家之類。五者顛倒分
T33n1700_p0143b10║別。謂不識為作。多分在家之類。前三造業
T33n1700_p0143b11║未必墮地獄。後二造業定墮地獄。此後二業
T33n1700_p0143b12║造已應受。由能受持讀誦此經故。轉先重業
T33n1700_p0143b13║現世為人輕毀。故應墮惡道之業並即消滅
T33n1700_p0143b14║也。此據中容受持之者若起增上心持誦之
T33n1700_p0143b15║者罪頓消滅。亦非為人輕毀轉重令輕也。若
T33n1700_p0143b16║其下劣心受持之者未必罪滅也。又釋若時
T33n1700_p0143b17║報俱不定者即總消滅。報定時不定者即當
T33n1700_p0143b18║來應受之者轉之現世輕受也。由如是故。雖
T33n1700_p0143b19║少信受其福多前所捨身命也。無著云此為
T33n1700_p0143b20║第五滅罪。於中有三。初明滅罪。次於後末世
T33n1700_p0143b21║等顯示多福故。次當知是經等顯示福體及
T33n1700_p0143b22║果不可測量故。前中有二。初明罪滅次我念
T33n1700_p0143b23║過去等顯示威力。此初也。謂由聽聞持誦此
T33n1700_p0143b24║經故。依學無分別智證二空理。二障都亡盡
T33n1700_p0143b25║名真滅罪也。謂由愚癡故分別惡業罪生。若
T33n1700_p0143b26║聽聞經得智慧故斷除分別。即是罪從心生
T33n1700_p0143b27║還從心滅也。由持此經當得真滅罪故。於現
T33n1700_p0143b28║在中亦得迴重輕受也。
T33n1700_p0143b29║須菩提我念過去無量阿僧祇劫於然燈佛前
T33n1700_p0143c01║得值八百四千萬億那由他諸佛悉皆供養承
T33n1700_p0143c02║事無空過者。　述曰。此依世親第五文速證
T33n1700_p0143c03║佛菩提法也。於中初舉自所得福。次校他受
T33n1700_p0143c04║持德。此初也阿僧祇劫者。小乘教說從一至
T33n1700_p0143c05║十。十十成百。十百成千。十千成萬。十萬成
T33n1700_p0143c06║億。如是六十番積數故名一阿僧祇也。今大
T33n1700_p0143c07║乘准華嚴。一百二十番積數成一阿僧祇。仍
T33n1700_p0143c08║萬萬為億。億億成兆等也。於燃燈佛前即謂
T33n1700_p0143c09║第三僧祇已前也。第三僧祇初逢燃燈佛故。
T33n1700_p0143c10║那由他者千萬數。謂在燃燈佛前逢八百四
T33n1700_p0143c11║千萬億箇那庾多佛。於中二法供養承事無
T33n1700_p0143c12║空過者。然此但其數不論恒沙者。謂所逢佛
T33n1700_p0143c13║極少也。謂此且說隨於一地二地等中所逢諸
T33n1700_p0143c14║佛。非謂前二僧祇但逢爾所佛也。且依古舊
T33n1700_p0143c15║相傳說。釋迦佛於初僧祇逢五恒河沙佛。第
T33n1700_p0143c16║二僧祇逢六恒河沙佛。第三僧祇逢七恒河
T33n1700_p0143c17║沙者。是則前二僧祇逢無量佛。何獨爾許耶。
T33n1700_p0143c18║故知且據隨何時分逢者說也。又涅槃說。初
T33n1700_p0143c19║依菩薩逢五恒沙佛。第二依六恒沙乃至第
T33n1700_p0143c20║四依菩薩逢八恒沙佛。其第四依者即第十
T33n1700_p0143c21║地菩薩。故知二僧祇逢無量佛也。然有宗說。
T33n1700_p0143c22║初僧祇逢七萬五千佛。第二僧祇逢七萬六
T33n1700_p0143c23║千佛。第三僧祇逢七萬七千佛也。無著云此
T33n1700_p0143c24║顯示威力。謂遠絕高勝故名威力。於中有二。
T33n1700_p0143c25║此初文也。
T33n1700_p0143c26║若復有人於後末世能受持讀誦此經所得功
T33n1700_p0143c27║德於我所供養諸佛功德百分不及一千萬億
T33n1700_p0143c28║分乃至算數譬喻所不能及。　述曰。世親釋
T33n1700_p0143c29║云此第二以他受持功德而校量也。謂供養
T33n1700_p0144a01║諸佛但是福門助菩提法。聽聞持誦能生慧
T33n1700_p0144a02║解破裂生死故也。謂菩薩雖復餘行百千諸
T33n1700_p0144a03║行。若不修習慧波羅蜜。終不能得識達道理
T33n1700_p0144a04║契證真如斷除分別生死根本。是故聽聞速
T33n1700_p0144a05║證菩提也。無著云此文。第二文也。
T33n1700_p0144a06║須菩提若善男子善女人於後末世有受持讀
T33n1700_p0144a07║誦此經所得功德我若具說者或有人聞心則
T33n1700_p0144a08║狂亂狐疑不信。　述曰。世親第六文也。於中
T33n1700_p0144a09║初明勢力廣大聞或狐疑。次顯所得果妙非
T33n1700_p0144a10║思量境。此初也。此意云。謂無始來於一切眾
T33n1700_p0144a11║生所有殺盜等心行殺盜等業為怨為害。一
T33n1700_p0144a12║聞一讀此經發菩提心永除怨害。於一切眾
T33n1700_p0144a13║生所永無殺盜等心。與諸眾生為父為母津
T33n1700_p0144a14║濟教導。恒為勝友方便。共為親眷而行孝義。
T33n1700_p0144a15║示為朋友而行篤信。示為臣輔而有忠良。示
T33n1700_p0144a16║為君王方便撫救。乃至示為男女或下賤等。
T33n1700_p0144a17║若作長者。長者中尊如無垢稱廣說其行。當
T33n1700_p0144a18║來成佛功德無窮能盡未來化有情類。如是
T33n1700_p0144a19║功德廣大無邊但由聽聞而得生故。故若具
T33n1700_p0144a20║說愚夫無智聞或狂疑也。言狂亂者。謂或聞
T33n1700_p0144a21║經不信返生憎謗因狂亂故也。或由不信當
T33n1700_p0144a22║來感得狂亂之果也。無著云此第三顯示多
T33n1700_p0144a23║福也。於中亦二。初明德多難信聞或狂疑。次
T33n1700_p0144a24║明福果甚深不可量測。此初也。
T33n1700_p0144a25║須菩提當知是經義不可思議果報亦不可思
T33n1700_p0144a26║議。　述曰。此第二文也。謂經詮無相之義。持
T33n1700_p0144a27║之者當獲菩提大果。教義既自難量。果報亦
T33n1700_p0144a28║難思測也。故經說有三種物覆之即好露之
T33n1700_p0144a29║即惡。謂愚癡人外道典籍及婦人也。有三種
T33n1700_p0144b01║物露之即好覆之即惡。如智慧人佛法經典
T33n1700_p0144b02║及日月。謂此般若未開卷時與外典無別。既
T33n1700_p0144b03║開卷已或講或讀。能破眾生百千罪障能得
T33n1700_p0144b04║菩提。故受持者功德甚多。縱捨多身命不可
T33n1700_p0144b05║比量也。
T33n1700_p0144b06║爾時須菩提白佛言世尊善男子善女人發阿
T33n1700_p0144b07║耨多羅三藐三菩提心云何應住云何降伏其
T33n1700_p0144b08║心。　述曰。世親云此第二周說也。謂上來
T33n1700_p0144b09║未解發心者教令進發。未解修行者教令修
T33n1700_p0144b10║行。未能伏斷諸障者教降伏竟。今此一周為已
T33n1700_p0144b11║發心菩薩言我能發心乃至第三已斷障者言
T33n1700_p0144b12║我能斷。由生分別故則障於菩提。分別者謂
T33n1700_p0144b13║所知障正障於不住道也。謂若發心修行等
T33n1700_p0144b14║時。以無分別智冥契真理。不生分別言我能
T33n1700_p0144b15║然名不住道。不住生死及涅槃故。若有分別
T33n1700_p0144b16║則為非證故名為障也。故二乘有法執為涅槃
T33n1700_p0144b17║所拘便即取寂。凡夫有生執為生死所縛不能
T33n1700_p0144b18║出離。菩薩具大悲智故不為兩邊所拘。故名
T33n1700_p0144b19║不住也。若行而有執是則為涅槃所縛。若不
T33n1700_p0144b20║行而執為生死所拘名為有住。要熾然行三
T33n1700_p0144b21║而不起我能之執。方得住於不住道也。或前
T33n1700_p0144b22║為初機利機。後為後機鈍機也。就此之中初
T33n1700_p0144b23║當宗正明。次於燃燈佛下廣釋眾疑。初中有
T33n1700_p0144b24║二。初善現為問次如來為答。此初也。無著云
T33n1700_p0144b25║此第十五為證道時遠離喜動故。即是離障
T33n1700_p0144b26║住處中第十一為遠離自取故有此文。謂菩
T33n1700_p0144b27║薩於發心修行時自見得勝處作是念。我能
T33n1700_p0144b28║發心修行等。如是自取為勝言餘不是。為令
T33n1700_p0144b29║遠離此取故名為遠離自取也。
T33n1700_p0144c01║佛告須菩提「善男子善女人發阿耨多羅三
T33n1700_p0144c02║藐三菩提心者當生如是心我應滅度一切眾
T33n1700_p0144c03║生滅度一切眾生已而無有一眾生實滅度者
T33n1700_p0144c04║何以故須菩提若菩薩有我相人相眾生相壽
T33n1700_p0144c05║者相」則非菩薩。　述曰。世親云。就此佛答之
T33n1700_p0144c06║中。初答其初問以例餘二舉一隅故。次釋違
T33n1700_p0144c07║不住義。此初也。此意云。發心修行等本擬除
T33n1700_p0144c08║病。既存我執病乃轉生。欲令雖復發心內亡
T33n1700_p0144c09║其我勿念我能。修行亦然降伏例爾。故答初
T33n1700_p0144c10║問餘令例知也。然此文中准前亦有四心。云
T33n1700_p0144c11║我應滅度者是第一心。一切眾生者是廣大
T33n1700_p0144c12║心。餘二准文詳之易了。無著釋云即此之中
T33n1700_p0144c13║答前三問也。謂當生如是心者答初問。滅度
T33n1700_p0144c14║一切眾生已而無有一眾生實滅度者此答第
T33n1700_p0144c15║二問。謂度眾生時不生自取云我能然。要須
T33n1700_p0144c16║外不作有眾生相。內不起我能執。契順真理
T33n1700_p0144c17║而度有情方名修行。若菩薩有我相等者答
T33n1700_p0144c18║第三問。要證人法二空之理二障乃能除方
T33n1700_p0144c19║名降伏。若云我能便非契會也。
T33n1700_p0144c20║所以者何須「菩提實無有法發阿耨多羅三
T33n1700_p0144c21║藐三」菩提者。　述曰。世親云此釋障不住道
T33n1700_p0144c22║義也。謂以無分別智內證之時。我法本空都
T33n1700_p0144c23║無所有。不作我能發心之念。故言無有有法
T33n1700_p0144c24║發心之者也。
T33n1700_p0144c25║須菩提於「意云何如來於然燈佛所有法得阿
T33n1700_p0144c26║耨多羅三藐」三菩提不。　述曰。世親云就此
T33n1700_p0144c27║第二廣破眾疑有六。第一疑云。既言實無有
T33n1700_p0144c28║法名為菩薩者。云何釋迦如來於燃燈佛所
T33n1700_p0144c29║以華供養。及布髮掩泥如是行菩薩行耶。第
T33n1700_p0145a01║二須菩提菩薩亦如是下疑云。若無菩薩者
T33n1700_p0145a02║諸佛亦不成大菩提。眾生亦不入大涅槃等。
T33n1700_p0145a03║若如是者為何義故菩薩發心欲令眾生入涅
T33n1700_p0145a04║槃等耶。此二種疑依前當宗正明處起。下有
T33n1700_p0145a05║四疑因展轉釋疑而生。至下當悉。此即為破
T33n1700_p0145a06║初疑也。於中有三。一者破謗無菩薩故。謂作
T33n1700_p0145a07║是念。實無有法發菩提心者是則無菩薩。云
T33n1700_p0145a08║何如來燃燈佛所行菩薩行。如經言如來於
T33n1700_p0145a09║燃燈佛所等。二者為除謗無諸佛故。論云若
T33n1700_p0145a10║無菩薩者是誰成佛。是則諸佛亦無也。故論
T33n1700_p0145a11║云若無菩薩即無諸佛。有如是謗。謂一向無
T33n1700_p0145a12║諸佛也。如經言如來者即諸法如義等。三者
T33n1700_p0145a13║為破謗無菩提故。論云若無諸佛者是則無
T33n1700_p0145a14║菩提而可得。諸佛不得菩提也。如經如來所
T33n1700_p0145a15║得阿耨多羅三藐三菩提於是中無實無虛等。
T33n1700_p0145a16║前中有三。初佛問次善現答後佛成。此初問
T33n1700_p0145a17║也。無著菩薩云。此第十六為求教授故即離
T33n1700_p0145a18║障住處中第十二為離無教授故也。謂前說
T33n1700_p0145a19║實無有法名為菩薩者。於燃燈佛所何求耶。
T33n1700_p0145a20║亦無言教而可求聞故。為離此障故有此文
T33n1700_p0145a21║也。就此之中文有其五。一者為離無教授故。
T33n1700_p0145a22║如經言如來於燃燈佛所等。二者明菩提不
T33n1700_p0145a23║可說。燃燈佛語不稱菩提不如言故。如經言
T33n1700_p0145a24║若有法如來得等。三者釋諸法離言義。如經
T33n1700_p0145a25║如來者即諸法如義等。四者有言。釋迦於燃
T33n1700_p0145a26║燈佛所不得菩提。後時自得正覺。為離此取
T33n1700_p0145a27║故。如經若有人言如來得菩提等。五者顯示
T33n1700_p0145a28║真如不二故。如經須菩提如來所得等。前中
T33n1700_p0145a29║亦有三如世親科。此初問也。世親釋意云。虛
T33n1700_p0145b01║妄執是有所得。如來當於燃燈佛所發心證
T33n1700_p0145b02║人法二空之理。於其所執都無所得。然於無
T33n1700_p0145b03║所得以得菩提也。言有法得菩提不者。謂問
T33n1700_p0145b04║善現云。於真理中有法得菩提不。
T33n1700_p0145b05║不也世尊「如我解佛所說義佛於燃燈佛所
T33n1700_p0145b06║無有法得阿耨多羅三藐」三菩提。　述曰。此
T33n1700_p0145b07║第二答也。
T33n1700_p0145b08║佛言如是如是須「菩提實無有法如來得阿
T33n1700_p0145b09║耨多羅三藐」三菩提。　述曰。此第三如來成
T33n1700_p0145b10║也。於中初印可次釋成。此初也。謂真如理中
T33n1700_p0145b11║無有所得亦無授記。我皆空故維摩云。若依
T33n1700_p0145b12║如生得授記者如無有生。若依如滅得授記
T33n1700_p0145b13║者如無有滅等也。真如現無授記故但說真
T33n1700_p0145b14║理之中無有實法而可發心。非謂亦無真智
T33n1700_p0145b15║能契菩提名為菩提。故於事菩提亦不無也。
T33n1700_p0145b16║無著云正契真時無法可得故。言無有法而
T33n1700_p0145b17║可發心。非謂事中亦無言教而可聽聞也。
T33n1700_p0145b18║須菩提若有法「如來得阿耨多羅三藐三菩
T33n1700_p0145b19║提者燃燈佛則不與我授記汝於來世當得作
T33n1700_p0145b20║佛號釋」迦牟尼。　述曰。世親云此第二釋成
T33n1700_p0145b21║中有二。初卻顯次順成。此初也。謂若於燃燈
T33n1700_p0145b22║所有法得菩提者。是則為有所得。有所得者
T33n1700_p0145b23║即謂所執有。所執有故不契真如。不契真如
T33n1700_p0145b24║此為凡類。如何與我授記。但由心證真如。於
T33n1700_p0145b25║我法二塵都無所得。無所得故名契會真。契
T33n1700_p0145b26║會真故二執都盡執既盡故得可成佛。所以
T33n1700_p0145b27║燃燈與授記也。知我會真無所得故。無著云
T33n1700_p0145b28║此為第二燃燈語不稱菩提。不可如言而取
T33n1700_p0145b29║也。於中有二。初反釋次順成。此初也。彼意釋
T33n1700_p0145c01║迦如來不於燃燈之說如言而得菩提。謂智
T33n1700_p0145c02║證真無所得故。若菩提燃燈可說釋迦如言
T33n1700_p0145c03║而取者。則有分別執心未契真。如何燃燈與
T33n1700_p0145c04║我授記。以不如言而取得故與我記也。
T33n1700_p0145c05║以實無有「法得阿耨多羅三藐三菩提是故
T33n1700_p0145c06║然燈佛與我授記作是言汝於來世當得作佛
T33n1700_p0145c07║號釋迦」牟尼。　述曰。此第二順成也。
T33n1700_p0145c08║何以故如來者即諸法如義。　述曰。此世親
T33n1700_p0145c09║第二文為除謗無佛疑也。於中初明有法身。
T33n1700_p0145c10║次遮虛說。此初也。謂有疑曰。若無菩薩無人
T33n1700_p0145c11║成佛。佛亦應無。為破此疑言有法佛。由眾生
T33n1700_p0145c12║妄執故以五蘊為身。智者了之速朽速壞都
T33n1700_p0145c13║無有實。唯有真理常而復真如故是常不變
T33n1700_p0145c14║異也。真故離妄不顛倒也。此之真理水火不
T33n1700_p0145c15║能害風賊不能壞。有佛無佛其性恒然。若說
T33n1700_p0145c16║不說其義不改。但凡夫妄倒故執身為身。不
T33n1700_p0145c17║觀身理淪溺長久。聖者正知故不著於身。但
T33n1700_p0145c18║觀真理既能契悟。生死永消妄覆都盡理明
T33n1700_p0145c19║顯故名曰如來。以此即明不無佛也。無著云
T33n1700_p0145c20║此第三釋離言義也。謂何故彼法不別說
T33n1700_p0145c21║耶。謂諸法之本理要而復淨智契而方真非
T33n1700_p0145c22║言詮而可悟也。
T33n1700_p0145c23║若有人言「如來得阿耨多羅三藐三菩提」是
T33n1700_p0145c24║人不實語。　述曰。此遮虛說也。初遮他言次
T33n1700_p0145c25║成無得。此初也。如來既真如。豈言說而稱實。
T33n1700_p0145c26║故若說者是不實語。但是分別故。無著云此
T33n1700_p0145c27║第四破外疑。疑云釋迦於燃燈所不得菩提
T33n1700_p0145c28║後時自得。為斷此取故也。於中亦為二。初遣
T33n1700_p0145c29║彼外取次自彰無得。既無有法可得。何有後
T33n1700_p0146a01║自取也。故作此言名為不實。今此經中漏不
T33n1700_p0146a02║實語字。餘本皆有也。
T33n1700_p0146a03║須菩提「實無有法佛得阿耨多羅三藐」三菩
T33n1700_p0146a04║提。　述曰。此第二文也。
T33n1700_p0146a05║須菩提「如來所得阿耨多羅三藐三菩提於
T33n1700_p0146a06║是中」無實無虛。　述曰。此世親第三文也。於
T33n1700_p0146a07║中初破外疑執次舉喻彰身。前中有三。初明
T33n1700_p0146a08║所得無實無虛。次顯法唯是佛得後總結成。
T33n1700_p0146a09║此初也。無著云此為第五明真如不二義。於
T33n1700_p0146a10║中有三。初明真如依言離言。次彰法性法唯
T33n1700_p0146a11║是佛得。後總結。此初也。世親釋曰。謂有謗云
T33n1700_p0146a12║如來不得菩提。為斷此疑故云如來所得菩
T33n1700_p0146a13║提無實無虛也。謂如來得彼菩提故。故曰不
T33n1700_p0146a14║虛。非實有為相故。故曰不實。無著釋云。不
T33n1700_p0146a15║可如言而取故不實。亦非離言以求故不虛。
T33n1700_p0146a16║凡夫言而虛妄故不實。諸佛說而可依故不
T33n1700_p0146a17║虛。凡夫言不得故不實。寄佛語而可詮故不
T33n1700_p0146a18║虛也。若離言而有求即菩提無因名為不實。
T33n1700_p0146a19║要因聞教方得證故菩提有因名為不虛。若如
T33n1700_p0146a20║言而取著生死無出。故不可如言即稱法。必
T33n1700_p0146a21║因言方契真也。但順佛言而修後證會時自悟。
T33n1700_p0146a22║是故如來「說一切法」皆是佛法。　述曰。此第
T33n1700_p0146a23║二明法唯佛得也。一切法者。謂真理萬法之
T33n1700_p0146a24║本體故名為一切。皆是佛法者獨唯佛證餘
T33n1700_p0146a25║不得故。
T33n1700_p0146a26║須菩提「所言一切法者即非一切法是故名
T33n1700_p0146a27║一切法」。　述曰。此第三總結成也言一切法
T33n1700_p0146a28║者謂佛所證法即非一切法者非餘人所得法
T33n1700_p0146a29║或非分別之相法也。
T33n1700_p0146b01║須菩提譬如人身長大須菩提言世尊如來說
T33n1700_p0146b02║人身長大則為非大身是名大身。　述曰。世
T33n1700_p0146b03║親釋云此第二舉喻彰身也。初佛舉喻次善
T33n1700_p0146b04║現順成。謂長者喻報身。餘經亦云妙。大者喻
T33n1700_p0146b05║法身。此二種身由離所知煩惱二障如次得
T33n1700_p0146b06║故。說人身長大者謂法報二身也。則非大身
T33n1700_p0146b07║者謂非諸妄想分別身也。無著釋云。自此已
T33n1700_p0146b08║下是第十七為入證道故。又即八種住處中
T33n1700_p0146b09║第五為淨心住處故。謂上來十六差別四住
T33n1700_p0146b10║處是信行地地前凡夫一僧祇修。此為淨心地
T33n1700_p0146b11║十地菩薩修也。於中初顯示入證道時得智
T33n1700_p0146b12║慧。故菩薩亦如是下明離慢。此初也。謂入地
T33n1700_p0146b13║菩薩得二種智。一者攝種姓智。二者平等智。
T33n1700_p0146b14║若得智得生如來家。得決定紹佛種。此為攝
T33n1700_p0146b15║種姓智。謂清淨法界是佛所居名如來家。入
T33n1700_p0146b16║地菩薩以無分別智於中證會。說之為生。如
T33n1700_p0146b17║此菩薩決定得紹佛種故名為攝種性智。當
T33n1700_p0146b18║知地前菩薩未生如來家故。雖是佛子稍疏
T33n1700_p0146b19║遠故。不名紹佛種也二乘人雖亦佛子。但求
T33n1700_p0146b20║自利亦非堪紹故。攝論說聲聞人如無智婢
T33n1700_p0146b21║子也。一切凡夫。雖亦佛所攝受亦所覆護等
T33n1700_p0146b22║生憐愍。未發菩提心故亦非堪紹。唯入地菩
T33n1700_p0146b23║薩從真法界親所生。故堪紹佛種也。論云若
T33n1700_p0146b24║於此家長夜願生。既得生已便得彼身。是名
T33n1700_p0146b25║妙身者謂地前菩薩為此家長夜精懃欲願
T33n1700_p0146b26║故得入初地便得妙身也。平等智復有五種
T33n1700_p0146b27║平等因緣。謂一者麤惡平等。謂入初地已女
T33n1700_p0146b28║人身第八有三惡趣並已捨故總皆平等也。
T33n1700_p0146b29║二者法無我平等。謂得二空平等理故。三者
T33n1700_p0146c01║斷相應平等。謂斷性即是所得擇滅也。與斷
T33n1700_p0146c02║相應故名斷相應平等也。四者無希望心相
T33n1700_p0146c03║應平等。謂見道前學觀真如。有欲希望入初
T33n1700_p0146c04║地已證真法界與無希望心所證平等而相
T33n1700_p0146c05║應也。五者一切菩薩證道平等。謂如百川異
T33n1700_p0146c06║流同歸大海之湛。萬行雖異一入初地同證
T33n1700_p0146c07║真大海也。得此平等故得為大身也。解云此
T33n1700_p0146c08║得攝種姓智者名曰報身。得平等故名為法
T33n1700_p0146c09║身。妙身大身如次為喻也。
T33n1700_p0146c10║須菩提「菩薩亦如是若作是言我當滅度無
T33n1700_p0146c11║量眾生」則不名菩薩。　述曰。世親云此為第
T33n1700_p0146c12║二段釋疑也。於中有三。一者於本宗上生疑。
T33n1700_p0146c13║謂前說無有法發菩提心者。是則菩薩既無
T33n1700_p0146c14║亦應無菩薩可成菩提。若無眾生者教化誰
T33n1700_p0146c15║令入於涅槃。若無菩薩者誰莊嚴淨土耶。二
T33n1700_p0146c16║者因此破疑而起說菩薩不見彼是眾生不見
T33n1700_p0146c17║存我為菩薩等者。是則如來不見故名為無
T33n1700_p0146c18║眾生等。為實無眾生等故佛不見耶。三者有
T33n1700_p0146c19║疑云。向說心住顛倒。若如是福德亦是顛倒。
T33n1700_p0146c20║若是顛倒何名善法。為此疑故。如經若有滿
T33n1700_p0146c21║三千大千世界七寶等。就初有三疑。一者若
T33n1700_p0146c22║無菩薩諸佛亦不成菩提。二者若無眾生亦
T33n1700_p0146c23║不入涅槃。三者若無菩薩亦無嚴淨佛國土。
T33n1700_p0146c24║此則釋初兩疑。於中初標次釋。此初也。此意
T33n1700_p0146c25║云。若菩薩執云我得菩提有異眾生可度即
T33n1700_p0146c26║不名菩薩。以有我人等故。若爾者如何能得
T33n1700_p0146c27║菩提。能令眾生入涅槃耶。謂有假眾生。譬如
T33n1700_p0146c28║幻人為幻人說法故。謂有五蘊和合假眾生故
T33n1700_p0146c29║令得無餘涅槃。無如所執實眾生故不見有
T33n1700_p0147a01║眾生而滅度也。謂有假菩薩而求證故諸佛
T33n1700_p0147a02║得菩提。而無所執實菩提故亦無菩薩也。故
T33n1700_p0147a03║涅槃經十三云。五陰和合稱言某甲。凡夫之
T33n1700_p0147a04║人謂為實有稱言某甲。有智之人解陰無有
T33n1700_p0147a05║某甲名字離陰亦無有某甲名字也。
T33n1700_p0147a06║何以故「須菩提實無有法名為菩薩是故佛
T33n1700_p0147a07║說一切法無我無人無眾生」無壽者。　述曰。
T33n1700_p0147a08║此第二釋也。無有法名為菩薩者。謂若有其
T33n1700_p0147a09║實法。皆以法成其眾生故可名菩薩。法既
T33n1700_p0147a10║無有其實。亦無所成菩薩也。佛說一切法無
T33n1700_p0147a11║我人等者。證真時達無我理。不見有人法二
T33n1700_p0147a12║執故是為菩薩也。無著云。上來譬如人身妙
T33n1700_p0147a13║大身等示入證道。此為第二明離慢。謂地前
T33n1700_p0147a14║言我能修行等而障不住道。入地已去證達
T33n1700_p0147a15║法界二空平等。分別我法一切都亡。永無我
T33n1700_p0147a16║能之慢故云離慢也。論云若菩薩有眾生念
T33n1700_p0147a17║則不得妙身大身故。於中妙身者。謂至得身
T33n1700_p0147a18║成就身得畢竟轉依故。大身者一切眾生身
T33n1700_p0147a19║攝身故。子云轉依者即謂所得菩提涅槃。
T33n1700_p0147a20║須菩提「若菩薩作是言我當莊嚴佛土是」不
T33n1700_p0147a21║名菩薩。　述曰。世親云此破疑也。謂有疑曰。
T33n1700_p0147a22║若無菩薩者不應嚴淨佛土也。於中有二。初
T33n1700_p0147a23║標次釋。此初也。此意云如欲嚴淨佛土必須
T33n1700_p0147a24║嚴淨自心。聽經學慧證法真理蠲除二障。內
T33n1700_p0147a25║心淨故外土亦淨。所以蠡髻見淨舍利睹穢。
T33n1700_p0147a26║但由內心有其垢淨不同。外土亦有淨穢兩
T33n1700_p0147a27║異也。故若嚴淨佛土者。先除我法二執。我法
T33n1700_p0147a28║分別亡故內具莊嚴外住七寶若言我當莊
T33n1700_p0147a29║嚴者。是則我執未亡不名菩薩也。故論云智
T33n1700_p0147b01║習唯識通也。又無垢稱云心淨故等。又云忍
T33n1700_p0147b02║辱持戒等十善道等是菩薩淨土也。
T33n1700_p0147b03║何以故「如來說莊嚴佛土者即非莊嚴」是名
T33n1700_p0147b04║莊嚴。　述曰。此第二釋中有二。初明無相是
T33n1700_p0147b05║真莊嚴。次明達理是真菩薩。此初也。如來說
T33n1700_p0147b06║莊嚴者謂無相之莊嚴。即非莊嚴者非有相
T33n1700_p0147b07║之莊嚴。是名莊嚴者是真實莊嚴也。
T33n1700_p0147b08║須菩提若「菩薩通達無我法者如來說名真」
T33n1700_p0147b09║是菩薩。　述曰。此第二文也。謂若菩薩達我
T33n1700_p0147b10║法空證無我理。是真菩薩亦真莊嚴。若有我
T33n1700_p0147b11║法本非菩薩亦非莊嚴也。無著云。自此已下
T33n1700_p0147b12║皆求佛地。謂從此已下訖至經末。差別之
T33n1700_p0147b13║中是第十八。住處之中是第六究竟住處。三
T33n1700_p0147b14║地之中是第三佛地也。於中有六。一者國
T33n1700_p0147b15║土淨具足。如經若菩薩作是言我當莊嚴
T33n1700_p0147b16║等。二者無上見智具足。如經如來有肉眼不
T33n1700_p0147b17║等。三者隨形好身具足。如經佛可以具足色
T33n1700_p0147b18║身見不。四者相身具足。如經如來可以具足
T33n1700_p0147b19║諸相見不。五者語具足。如經汝勿謂如來作
T33n1700_p0147b20║是念等。六者心具足。如經頗有眾生於未來
T33n1700_p0147b21║世等。此為初也。此意云。謂諸菩薩於前十地
T33n1700_p0147b22║修行圓滿。斷除人法二執。成就菩提法身。名
T33n1700_p0147b23║為國土淨具足。於中文科為四。一者為國土
T33n1700_p0147b24║淨具足三摩缽帝故。如經若菩薩作是言等。
T33n1700_p0147b25║二者為斷彼故安立第一義。如經如來說莊
T33n1700_p0147b26║嚴等。三者為二種無我故。如經若菩薩通達
T33n1700_p0147b27║無我法者。四者為於彼二種無我中二種正
T33n1700_p0147b28║覺故。如經如來說名真是菩薩。此等云何顯
T33n1700_p0147b29║示。若言我成就即為人我取莊嚴國土者是
T33n1700_p0147c01║法我取。此非菩薩也。
T33n1700_p0147c02║須菩提「於意云何如來有肉眼不如是世尊」
T33n1700_p0147c03║如來有肉眼。　述曰。世親云此破第二疑也。
T33n1700_p0147c04║謂有疑曰。前說菩薩不見彼是眾生不見我
T33n1700_p0147c05║為菩薩不見清淨佛國者。何以故。為諸法無
T33n1700_p0147c06║故不見。為諸佛自不見耶。今此之文有其二。
T33n1700_p0147c07║初明佛有能見故說五種眼。次如恒沙中已
T33n1700_p0147c08║下明有所見。前中五眼即為五段。一一中初佛
T33n1700_p0147c09║問次善現答。此初明有肉眼也。無著云自下
T33n1700_p0147c10║第二為無上見智淨具足故。於中文有其三。
T33n1700_p0147c11║初明為無上見淨具足故說佛有五眼。次如
T33n1700_p0147c12║恒河中下明為無上智淨具足故說佛知眾生
T33n1700_p0147c13║心。後若有人滿下明為福自在具足故。初中
T33n1700_p0147c14║五眼為五段。如前可知也。謂外有疑。向說以
T33n1700_p0147c15║無分別智內證真理是真莊嚴。於諸外相證
T33n1700_p0147c16║真理時都不見故。謂佛唯有慧眼觀理無餘
T33n1700_p0147c17║眼也。為釋此故說佛有五眼也。論意如此。又
T33n1700_p0147c18║論云於中略說有四種眼。謂色攝第一義諦
T33n1700_p0147c19║攝世諦攝。一切種一切應知攝。色攝復有二
T33n1700_p0147c20║種。謂法果修果。此為五眼麤境界故。是初色
T33n1700_p0147c21║攝。解云肉天二眼色根為性。謂淨色四大所
T33n1700_p0147c22║造或異熟長養說名肉眼。此謂法果也。此通
T33n1700_p0147c23║餘界及四禪。若修禪除擁而得者此謂修果
T33n1700_p0147c24║也。唯四禪地有。謂於諸色內外兩邊裏表上
T33n1700_p0147c25║下皆悉能見也。論云第一義智力故世智不
T33n1700_p0147c26║顛倒轉。是故第一義諦攝在先。於中為人說
T33n1700_p0147c27║法。若彼法為彼人施設。此智說名法眼者。謂
T33n1700_p0147c28║要慧眼觀理故。法眼知機說法得不顛倒為
T33n1700_p0147c29║人說也。此意云所詮能詮觀理觀事觀理知
T33n1700_p0148a01║機如次慧法眼也。論云一切應知中一切種
T33n1700_p0148a02║無功用智說名佛眼。龍樹菩薩說約人差別。
T33n1700_p0148a03║謂在凡夫名肉天眼。在二乘名慧眼。在菩薩
T33n1700_p0148a04║名法眼。在如來名佛眼。此亦無妨也。
T33n1700_p0148a05║須菩提「於意云何如來有天眼不如是世尊
T33n1700_p0148a06║如來有天眼須菩提於意云何如來有慧眼不
T33n1700_p0148a07║如是世尊如來有慧眼須菩提於意云何如來
T33n1700_p0148a08║有法眼不如是世尊如來有法眼須菩提於意
T33n1700_p0148a09║云何如來有佛眼不如是世尊」如來有佛眼。
T33n1700_p0148a10║述曰。此明有後四眼也釋義如上。
T33n1700_p0148a11║須菩提「於意云何如恒河中所有沙」佛說是
T33n1700_p0148a12║沙不。　述曰。世親云。上來說如來有五眼明
T33n1700_p0148a13║有能見自下明知眾生種種差別亦顯有所見
T33n1700_p0148a14║謂雖無遍計所執實眾生而可度可見。非無
T33n1700_p0148a15║因緣假眾生而可見也。雖無作用緣。而有功
T33n1700_p0148a16║能緣可得故。謂於因果之上不見彼所執實
T33n1700_p0148a17║人法不得。故名眾生及國土空。非佛無眼而
T33n1700_p0148a18║不見。亦非實無眾生可見。有彼因緣顛倒虛
T33n1700_p0148a19║妄假法故。就此之中文有其五。初佛問恒沙。
T33n1700_p0148a20║次善現答是沙。次寄恒沙為喻問。次善現答
T33n1700_p0148a21║甚多。第五佛廣成。此初也。無著云。上來為應
T33n1700_p0148a22║知中證故安立見。為教彼彼眾生寂靜心故
T33n1700_p0148a23║安立智者。謂以肉天眼為其前導故。而起慧
T33n1700_p0148a24║法眼觀理知機為他說法故也。前說為見淨
T33n1700_p0148a25║者顯證故。今說為智淨者顯教授故。謂眾生
T33n1700_p0148a26║中若有貪心無貪心等。如來悉觀知而教授
T33n1700_p0148a27║之令捨染進善也。言所有沙佛說是沙不者。
T33n1700_p0148a28║謂於因緣沙中佛說為所執實沙不。問意如
T33n1700_p0148a29║此也。
T33n1700_p0148b01║如是世尊「如來」說是沙。　述曰。此第二答也。
T33n1700_p0148b02║須菩提於意云何「如一恒河中所有沙有如
T33n1700_p0148b03║是沙等恒河是諸恒河所有沙數佛世界如
T33n1700_p0148b04║是」寧為多不。　述曰。此第三寄沙喻多也。謂
T33n1700_p0148b05║此且舉少分。談實眾生無有邊限。非只如爾
T33n1700_p0148b06║許沙也。
T33n1700_p0148b07║甚多世尊。　述曰。此第四文也。
T33n1700_p0148b08║佛告須菩提「爾所國土中所有眾生若干種
T33n1700_p0148b09║心」如來悉知。　述曰。此第五如來成。於中初
T33n1700_p0148b10║標次釋。此初也。若干種心者。謂六識差別顛
T33n1700_p0148b11║倒心諸虛妄心皆顛倒故。以離實念故說名
T33n1700_p0148b12║顛倒。離實念者。謂遠離四念處故名不住彼
T33n1700_p0148b13║實智。如是等心如來悉知也。無著云若干種
T33n1700_p0148b14║心者應知有二種。謂染及淨即是共欲心離
T33n1700_p0148b15║欲心等。記如是等眾生心如來知故。並教令
T33n1700_p0148b16║斷惡起善名為智淨故。論云為教彼彼眾生
T33n1700_p0148b17║寂靜心故安立智也。
T33n1700_p0148b18║何以故「如來說諸心皆為非心」是名為心。
T33n1700_p0148b19║述曰。此釋中初明顛倒心非真住。次顯虛妄
T33n1700_p0148b20║之相。此初也。如來說諸心住者謂虛妄心。皆
T33n1700_p0148b21║為非心者謂非真住心。住四念處名真住故。
T33n1700_p0148b22║住真如理名真住故。是名為心者謂是虛妄
T33n1700_p0148b23║顛倒心也。無著云。此智淨中說心住即非心
T33n1700_p0148b24║住。如是見淨中何故不說眼則非眼耶。以一
T33n1700_p0148b25║住處故見智淨後安立第一義故初亦得成就。
T33n1700_p0148b26║子云凡夫之心初妄後可成真故。於智淨中
T33n1700_p0148b27║說心住非心住。佛眼一得已去圓滿足更無
T33n1700_p0148b28║初後轉別異故。不說眼即非眼也。其意論
T33n1700_p0148b29║文難曉也。
T33n1700_p0148c01║所以者何「須菩提過去心不可得現在心不
T33n1700_p0148c02║可得未來心」不可得。　述曰。世親云此示彼
T33n1700_p0148c03║相續顛倒也。謂以過去未來故不可得。現在
T33n1700_p0148c04║心虛妄分別故不可得。如是示彼心住顛倒
T33n1700_p0148c05║諸識虛妄。以世觀故。無著云。過去未來已滅
T33n1700_p0148c06║未生故現在者第一義故也。
T33n1700_p0148c07║須菩提「於意云何若有人滿三千大千世界
T33n1700_p0148c08║七寶以用布施是人以是因緣」得福多不。
T33n1700_p0148c09║述曰。世親釋云此為第二段疑第三文也。謂
T33n1700_p0148c10║復有疑。向說心住顛倒。若如是福德亦是顛
T33n1700_p0148c11║倒若是顛倒何名善法。為斷此疑故。示現心
T33n1700_p0148c12║住雖顛倒所行福德非也。以是佛智根本故。
T33n1700_p0148c13║由行施時不著自身等但求無上菩提。所以
T33n1700_p0148c14║功德甚多也此中初佛問。次善現答。後如來
T33n1700_p0148c15║成。此初也。謂若將七寶等施。為求般若聽聞
T33n1700_p0148c16║修學。當成佛故其福甚多也。無著云。此即無
T33n1700_p0148c17║上見智淨中第三為福自在具足故也。謂若
T33n1700_p0148c18║為般若行施等故福法成滿也。
T33n1700_p0148c19║如是世尊「此人以是因緣得福」甚多。　述曰。
T33n1700_p0148c20║此第二答也。
T33n1700_p0148c21║須菩提「若福德有實如來不說得福德多以
T33n1700_p0148c22║福德無故如來說」得福德多。　述曰。此第三
T33n1700_p0148c23║如來成也。若福德有實者。謂說若為般若故
T33n1700_p0148c24║行施。如為自體故行施。實有者佛則不說為
T33n1700_p0148c25║得福多也。以三事體空行施不同著果報等
T33n1700_p0148c26║行施故。如來說福多也以此准知。前以財命
T33n1700_p0148c27║等施校量不及受持此經者。謂不能亡相故
T33n1700_p0148c28║不求菩提故也。謂若捨身命之時。但於少少
T33n1700_p0148c29║飢餓眾生有益非能廣利。若持般若者。當得
T33n1700_p0149a01║成佛濟利甚多故功德勝也。若橫望言之捨
T33n1700_p0149a02║身極苦。望豎說者不及持經也。
T33n1700_p0149a03║須菩提「於意云何佛可以具足」色身見不。
T33n1700_p0149a04║述曰。世親云。上來破於本處生疑竟。自下第
T33n1700_p0149a05║二有四疑。展轉釋疑故生也。此為大段第三
T33n1700_p0149a06║破疑顯是展轉中第一大段也。於中文三。一
T33n1700_p0149a07║者以相好身為佛疑。二者汝勿謂下疑佛有
T33n1700_p0149a08║說。三者頗有眾生下疑無人信。此為初也。謂
T33n1700_p0149a09║疑曰若諸佛以無為法得名。云何諸佛成就
T33n1700_p0149a10║八十種好三十二相而名為佛耶。解云此於
T33n1700_p0149a11║前說云如來者即諸法真如以生疑也。就此
T33n1700_p0149a12║之中有二。初破於色身生疑。次破於相好生
T33n1700_p0149a13║疑前中復二。初佛問次善現答。此初也。問意
T33n1700_p0149a14║云法身真佛可以作報身形好而見不。又可
T33n1700_p0149a15║圓光一尋等隨好色身以見法身佛不。無著
T33n1700_p0149a16║云。此第三為隨形好身具足故。問意云。佛隨
T33n1700_p0149a17║機故而有報化隨好之色身。真理法亦有色
T33n1700_p0149a18║性無差別之好。今問法身可差別之形好以
T33n1700_p0149a19║見不。為令眾生內證法身圓滿故外得形好
T33n1700_p0149a20║之身具足。故有此文也。
T33n1700_p0149a21║不也世尊「如來不應以具足」色身見。　述曰。
T33n1700_p0149a22║此第二答中初標次釋。此初也。
T33n1700_p0149a23║何以故「如來說具足色身即非具足色身是
T33n1700_p0149a24║名」具足色身。　述曰。此釋也。如來說具足色
T33n1700_p0149a25║身者。謂報化隨好之身。即非具足色身者。非
T33n1700_p0149a26║是法性具足色身。是名具足色身者。是名報
T33n1700_p0149a27║化身也。無著云。隨機現形有報化之形好。內
T33n1700_p0149a28║證無相而有法身之好色性。由內證法性色
T33n1700_p0149a29║身故。外具形好之身皆得圓滿。然形好之身
T33n1700_p0149b01║即非法性之具足色身也。謂法身猶如虛空。
T33n1700_p0149b02║雖無形相而於鏡中現虛渙影像。法身亦爾。
T33n1700_p0149b03║雖無形相而於鏡智現報化身也。
T33n1700_p0149b04║須菩提「於意云何如來可以具足」諸相見不。
T33n1700_p0149b05║述曰。世親云。此第二破於相好生疑也。於
T33n1700_p0149b06║中初問次答。此初也。問意云。可以三十二相
T33n1700_p0149b07║見法身無相佛不。無著云。此第四為相身具
T33n1700_p0149b08║足故。問意云。佛有三身。謂法身報化身。然
T33n1700_p0149b09║報化身有三十二差別之相。法身亦有無差
T33n1700_p0149b10║別法性之相。今問法身可以差別之相好以
T33n1700_p0149b11║見不。
T33n1700_p0149b12║不也世尊「如來不應以具足」諸相見。　述曰。
T33n1700_p0149b13║此第二答中初標也。
T33n1700_p0149b14║何以故「如來說諸相具足即非具足是名」諸
T33n1700_p0149b15║相具足。　述曰。此第二釋也。世親云。如來非
T33n1700_p0149b16║諸相具足者。謂差別三十二相也。即非具足
T33n1700_p0149b17║者。非法身無差別相具足也。是名諸相具足
T33n1700_p0149b18║者。是外形相也。無著云。法身雖無形相而有
T33n1700_p0149b19║法性之相。謂理媚曰相也。於外化中亦有形
T33n1700_p0149b20║相。為令眾生得此種圓滿故。謂內證真理無
T33n1700_p0149b21║相之相故。而外具有相之相也。然有相之相
T33n1700_p0149b22║即非無相之相。是名諸相具足也。
T33n1700_p0149b23║須菩提「汝勿謂如來作是念我當」有所說法。
T33n1700_p0149b24║述曰。世親云此第三段疑第二文也。謂有
T33n1700_p0149b25║疑曰。若如來具足色身成就不可得見。若相
T33n1700_p0149b26║成就不可得見。云何如來說法耶。為破此疑
T33n1700_p0149b27║故也。於中初敕勿懷疑。次人言謗佛。後總
T33n1700_p0149b28║結成。此初也。佛告善現云。汝勿謂法身如來
T33n1700_p0149b29║作是念言我當有所說。法身佛本無有念亦
T33n1700_p0149c01║無有所說故。無著云此第五為語具足故。謂
T33n1700_p0149c02║化報隨機而有言說。法身幽寂無說無形。內
T33n1700_p0149c03║證無言理外能為他說。為令得此故言為語
T33n1700_p0149c04║具足故也。
T33n1700_p0149c05║莫作是念「何以故若人言如來有所說法即
T33n1700_p0149c06║為謗佛不能解」我所說故。　述曰。此第二文
T33n1700_p0149c07║也。謂若有法身有所說法者。即謗法佛也。寂
T33n1700_p0149c08║寞無言故。問若爾者何故前言應化非真佛
T33n1700_p0149c09║亦非說法者耶。答彼推功歸本故。要內證真
T33n1700_p0149c10║說於外可能說。所以喚法身無說。是真說也
T33n1700_p0149c11║問何故楞伽經云。法身說離相離言法。報身
T33n1700_p0149c12║說十地法六波羅蜜法。化身說三乘法耶。准
T33n1700_p0149c13║此法身亦說故。答說有二種。一者起作說謂
T33n1700_p0149c14║有說說也。二者無起作說謂無說說。前是報
T33n1700_p0149c15║化後即法身。彼據不說之說。此約有說之說
T33n1700_p0149c16║故不相違。云何法身為不說說。謂由眾生證
T33n1700_p0149c17║達理故了解一切名法身說。如聞說法而了
T33n1700_p0149c18║達故名之為說也。猶如有人若語若不語令
T33n1700_p0149c19║他解了名說法也。
T33n1700_p0149c20║須菩提「說法者無法可說」是名說法。　述曰。
T33n1700_p0149c21║此第三結也。說法者者謂總舉說法也。無法
T33n1700_p0149c22║可說者。謂真理中無有少法可說也。謂要
T33n1700_p0149c23║達遍計所執空無而說。是名說法也。若執真
T33n1700_p0149c24║如為實無說即非說法也。無著云。報化有說
T33n1700_p0149c25║法身無說。若言法身有說如報化者。即為謗
T33n1700_p0149c26║法佛也。
T33n1700_p0149c27║爾時慧命「須菩提白佛言世尊頗有眾生於
T33n1700_p0149c28║未來世聞說是法」生信心不。　述曰。舍衛漏
T33n1700_p0149c29║此文。世親此第三疑中第三文也。謂有疑曰。
T33n1700_p0150a01║若言諸佛說者是無所說法不離於法身亦是
T33n1700_p0150a02║其無。有何等人能信如是甚深法界耶。就釋
T33n1700_p0150a03║此疑中。初善現問次如來答。此初也。無著云。
T33n1700_p0150a04║第六心具足中復有六種。一者念處。二者正
T33n1700_p0150a05║覺。三者施設大利法。四者攝取法身。五者不
T33n1700_p0150a06║住生死涅槃。六者行住淨。此為初也。問意云。
T33n1700_p0150a07║如來在世慈悲平等為眾生說。有能聽聞而
T33n1700_p0150a08║起思念如理作意如法修行法隨法行當得成
T33n1700_p0150a09║佛。如來滅後後五百歲。諸惡眾生聞說此經
T33n1700_p0150a10║之時。有能生信起於思念如佛在世時不。佛
T33n1700_p0150a11║答言有。為顯有眾生能思念故名為念處。
T33n1700_p0150a12║佛言須菩提「彼非眾生」非不眾生。　述曰。此
T33n1700_p0150a13║第二佛答中初標次釋。此初也。彼非眾生者。
T33n1700_p0150a14║謂非是闡提無佛性等眾生。非不眾生者。是
T33n1700_p0150a15║聽聞般若發心成佛眾生也。無著云。彼非眾
T33n1700_p0150a16║生者第一義故。非不眾生者世諦故。眾生眾
T33n1700_p0150a17║生者顯示說第一義。是不共及相應故。
T33n1700_p0150a18║何以故「須菩提眾生眾生者如來說非眾生」
T33n1700_p0150a19║是名眾生。　述曰。此釋也。初言眾生謂凡夫
T33n1700_p0150a20║眾生。又眾生者者。謂發菩提心修行眾生也。
T33n1700_p0150a21║如來說非眾生者。謂非是闡提無佛性眾生
T33n1700_p0150a22║眾生是名眾生者是發心眾生也。此上意云
T33n1700_p0150a23║此經典生信心者。即是發心修行成佛眾生。
T33n1700_p0150a24║非是無性眾生也。
T33n1700_p0150a25║須菩提「白佛言世尊佛得阿耨多羅三藐三
T33n1700_p0150a26║菩提為」無所得耶。　述曰。世親云此大段中
T33n1700_p0150a27║破第四疑也。即是第二展轉釋中第二疑也。
T33n1700_p0150a28║於中曲有二疑。此初也。謂有疑曰。若如來不
T33n1700_p0150a29║得一法名無上正等正覺者。云何離於上上
T33n1700_p0150b01║證轉轉得阿耨多羅三藐三菩提耶。就此文
T33n1700_p0150b02║中有二。初善現問次如來即廣辨其義。此初
T33n1700_p0150b03║也。為無所得耶者。謂耶是問詞。不是不定詞
T33n1700_p0150b04║也。直問佛云。如來無所得耶。所以佛即印之。
T33n1700_p0150b05║若不定為問云為得不得耶者。佛如何即印
T33n1700_p0150b06║耶。故今問意云。真如理中佛得無上菩提不。
T33n1700_p0150b07║無著云。此是心具足中第二為正覺故。即謂
T33n1700_p0150b08║能證所證觀照實相也。故解深密云。菩提菩
T33n1700_p0150b09║提斷俱名為菩提。大智度云。說智及智處俱
T33n1700_p0150b10║名為般若也。謂此為令眾生斷除二障得二
T33n1700_p0150b11║菩提而有此文。故言為正覺故也。於中文有
T33n1700_p0150b12║其五。初顯示阿耨多羅語。謂無上覺即是法
T33n1700_p0150b13║身菩提也。次已下顯示三藐三菩提。謂正覺
T33n1700_p0150b14║即是報身菩提也。以無我人下雙成上二。前
T33n1700_p0150b15║中初問次印。此初也。
T33n1700_p0150b16║佛言如是如是「須菩提我於阿耨多羅三藐
T33n1700_p0150b17║三菩提乃至無有少法可得是名阿耨多羅三
T33n1700_p0150b18║藐」三菩提。　述曰。此第二印問愜真也。謂真
T33n1700_p0150b19║理之中無如所執少有所得名為菩提也。
T33n1700_p0150b20║復次須菩提「是法平等無有高下是名阿耨
T33n1700_p0150b21║多羅三藐」三菩提。　述曰。世親云此為第三
T33n1700_p0150b22║廣辨其義也。於中有三。初明不增減。次顯無
T33n1700_p0150b23║差別。後修一切善下彰方便滿足。此初也。是
T33n1700_p0150b24║法平等者。謂真如理無增減故。無有高下者。
T33n1700_p0150b25║謂有為法有取捨。菩薩於十地中得勝無漏
T33n1700_p0150b26║而捨劣故。無為無勝劣可取捨故言無高下
T33n1700_p0150b27║也。無著云。此顯示三藐三菩提。即謂正遍知
T33n1700_p0150b28║也。是法平等者。謂一切諸佛共得菩提。智無
T33n1700_p0150b29║勝劣故也。無高下者。謂一切諸佛起化身。各
T33n1700_p0150c01║類共等乃至壽命亦等也。子云平等者謂法
T33n1700_p0150c02║身高下者約報化。謂一切佛報身報身等化
T33n1700_p0150c03║身亦爾也。
T33n1700_p0150c04║以無我「無人無眾生」無壽者。　述曰。世親云
T33n1700_p0150c05║此第二顯無差別也。謂一切諸佛法無我法
T33n1700_p0150c06║執故。法身平等無有差別若勝若劣也。無著
T33n1700_p0150c07║云。自下雙成上二。初成上阿耨多羅法身
T33n1700_p0150c08║菩提。次成上三藐三菩提報身菩提。此初可
T33n1700_p0150c09║知也。
T33n1700_p0150c10║修一切善「法則得阿耨多羅三藐」三菩提。
T33n1700_p0150c11║述曰。世親云此第三彰方便滿足也。於中初
T33n1700_p0150c12║正顯次結成。此初也。謂要近善知識聽聞計
T33n1700_p0150c13║念如法修習法隨法行善根滿足故契證真
T33n1700_p0150c14║理。名為成就阿耨菩提也。無著云。此成上三
T33n1700_p0150c15║藐三菩提也。於中初正成次結釋。此初也。謂
T33n1700_p0150c16║前言無我等除其有執也。今言修善者破其
T33n1700_p0150c17║空執也。我人空故須遣自妄心。依圓有故須
T33n1700_p0150c18║存其善法。所以唯學有以非空。妄想以之而
T33n1700_p0150c19║更長。唯學空而非有。真智無因而不生。滅妄
T33n1700_p0150c20║想於空門。起真心於有府。有空雙觀方成中
T33n1700_p0150c21║道也。
T33n1700_p0150c22║須菩提「所言善法者如來說即非善法」是名
T33n1700_p0150c23║善法。　述曰。此第二文也。所言善法者者。謂
T33n1700_p0150c24║求菩提善法或無漏法順無漏法也。說非善
T33n1700_p0150c25║法者。非是有漏生滅惡善法也。是名善法者
T33n1700_p0150c26║是出世善也。
T33n1700_p0150c27║須菩提「若三千大千世界中所有諸須彌山
T33n1700_p0150c28║王如是等七寶聚有人」持用布施。　述曰。世
T33n1700_p0150c29║親云自下破第二子段疑。謂有疑曰。若一切
T33n1700_p0151a01║善法滿足得菩提者。則所說法不能得大菩
T33n1700_p0151a02║提。何以故。以所說法無記法故謂此意云。其
T33n1700_p0151a03║能詮教有名句文。體是無記。如何聽聞而生
T33n1700_p0151a04║善耶。此是小乘人疑也。就破此疑中。初舉功
T33n1700_p0151a05║德次以受持校量。此初也。無著云。此即心具
T33n1700_p0151a06║足中第三為施設大利法故。於中有二。初明
T33n1700_p0151a07║大利法。次汝等勿謂下彰所利生。初中先舉
T33n1700_p0151a08║財施。次以受持校量顯於福利。此初也。
T33n1700_p0151a09║若人以此「般若波羅蜜經乃至四句偈等受
T33n1700_p0151a10║持讀誦為他人說於前福德百分不及一百千
T33n1700_p0151a11║萬億分乃至算數譬喻」所不能及。　述曰。世
T33n1700_p0151a12║親云此第二以受持校量也。此經稍略。餘本
T33n1700_p0151a13║不同此也。世親云。此法雖言無記而能得菩
T33n1700_p0151a14║提。以遠離所說法不能得大菩提故。此法能
T33n1700_p0151a15║為菩提因故。又言無記者不然。汝法是無記。
T33n1700_p0151a16║我法是善故。此就彼宗釋。佛語是善也。又大
T33n1700_p0151a17║乘義一得佛已。聲及名句並是善。是故一受
T33n1700_p0151a18║持時即為菩提廣大因故。勝餘無量珍寶布
T33n1700_p0151a19║施也。此正破前疑。百分不及一等者。論家有
T33n1700_p0151a20║四種校量勝。謂一者數勝。二者力勝。三者無
T33n1700_p0151a21║相似勝。四者因勝。解云數勝者謂以數校量。
T33n1700_p0151a22║謂小乘有六十二數。華嚴有一百二十番數。
T33n1700_p0151a23║此方有十五故。謂一十百千萬等如是諸數
T33n1700_p0151a24║校量者。於生死果報悉可得知。若受持此經
T33n1700_p0151a25║當得成佛所有功德非此數等之所校量。故
T33n1700_p0151a26║云數勝也。力勝者名為情計勝。謂布施等所
T33n1700_p0151a27║獲世間人天善果情計可知。今此受持之因
T33n1700_p0151a28║情計所不計度也。不相似勝者謂喻勝也。世
T33n1700_p0151a29║間福果喻可能喻。受持之因所得勝果無喻
T33n1700_p0151b01║以可喻也。因勝者謂時勝。世間福果可以時
T33n1700_p0151b02║限校量多少。此所得果盡未來際無時分限
T33n1700_p0151b03║不可校量也。如論四名。當人立數計喻時等
T33n1700_p0151b04║名也。無著意可知也。以此校量受持既多即
T33n1700_p0151b05║是施設大利法也。
T33n1700_p0151b06║須菩提「於意云何汝等勿謂如來作是念我」
T33n1700_p0151b07║當度眾生。　述曰。世親云此即曲文中第三
T33n1700_p0151b08║段疑也。即是展轉中第三段疑。於中曲有四。
T33n1700_p0151b09║至文當悉。此即初也。謂有疑曰。若是法平等
T33n1700_p0151b10║無有高下者。云何如來名為度眾生耶。就破
T33n1700_p0151b11║此疑中。初勸彼除疑。次廣成自義。此初也。謂
T33n1700_p0151b12║報化二身隨機利物有高有下。可有思念當
T33n1700_p0151b13║度眾生。謂慈悲本願緣故。法身真理湛寂無
T33n1700_p0151b14║思。如何有念當度生耶。但起智作證即名為
T33n1700_p0151b15║度故。又化身隨現可示度生之思念。報體久
T33n1700_p0151b16║無分別之思。如何起念。如末尼珠隨求雨故。
T33n1700_p0151b17║又凡夫執由遣而念我當度。諸佛分別永亡。
T33n1700_p0151b18║當度之思不有。但隨所化應機示念也。如是
T33n1700_p0151b19║故重汝無作念也。又真理之中都無所得。亦
T33n1700_p0151b20║無眾生當可度也。無著云。此為第二明所度
T33n1700_p0151b21║眾生。科釋其文大意無別也。
T33n1700_p0151b22║須菩提「莫作是念何以故實無有眾生」如來
T33n1700_p0151b23║度者。　述曰。此第二成自義中。初慰喻其心
T33n1700_p0151b24║示實道理。次成無實度說假我非真。此初也。
T33n1700_p0151b25║謂真理中無有眾生如來可度。隨於外化可
T33n1700_p0151b26║度假生也。
T33n1700_p0151b27║若有眾生「如來度者如來則有我人眾生」壽
T33n1700_p0151b28║者。　述曰。此第二文也於中初成無實度。次
T33n1700_p0151b29║說我非真。此初也。謂如來若說實有眾生實
T33n1700_p0151c01║可度者。是則我執未亡。不名為佛也。
T33n1700_p0151c02║須菩提「如來說有我者則非有我而凡夫之
T33n1700_p0151c03║人以」為有我。　述曰。此第二說我非真中。初
T33n1700_p0151c04║說我非真凡夫妄取。次明凡亦非實但假施
T33n1700_p0151c05║言。此初也。如來說有我者。謂因緣和合而假
T33n1700_p0151c06║說之。則非有我者非實執之我也。凡夫以為
T33n1700_p0151c07║有我者所執取故。此意云。如來說有我者。為
T33n1700_p0151c08║除無我怖故。所以初修習必依於我。後漸契
T33n1700_p0151c09║真我相自遣。若言無我唯欲造修。我即空故。
T33n1700_p0151c10║須菩提「凡夫者如來說」則非凡夫。　述曰。此
T33n1700_p0151c11║第二明凡亦非實但假施言也。謂於貪嗔未
T33n1700_p0151c12║亡之類假名凡夫。非如其言即實凡夫也。
T33n1700_p0151c13║須菩提「於意云何可以三十二相」觀如來不。
T33n1700_p0151c14║述曰。世親云此即展轉疑中第三段疑也。
T33n1700_p0151c15║於中曲有三段。此即為初文也。謂有疑曰。
T33n1700_p0151c16║雖相成就不可得見如來。以非彼體。以如來
T33n1700_p0151c17║法身為體。而如來法身以見相成就。比知則
T33n1700_p0151c18║知如來法身為福相成就。此疑意云。報化二
T33n1700_p0151c19║身即以法身為體。其外報化身既有相好。以
T33n1700_p0151c20║外比知內法身亦應有其相好也。如睹人面
T33n1700_p0151c21║即知心事故。就此之中文有其五。一者如來
T33n1700_p0151c22║問。二善現不正答。三如來卻質。四善現正答。
T33n1700_p0151c23║五舉頌以成。此初也。問意云。可於報化身三
T33n1700_p0151c24║十二相觀法身如來。不無著云。此即心具足
T33n1700_p0151c25║中第四為攝取法身故。謂欲令諸眾生內觀
T33n1700_p0151c26║真理清淨法身外自具其形相。不可以其形
T33n1700_p0151c27║相而觀法身如來。就此之中文有三。初問答
T33n1700_p0151c28║略顯。次舉頌廣成。後釋外意難。前中有四。
T33n1700_p0151c29║如文可知。然准餘本無善現不正答。亦無如
T33n1700_p0152a01║來卻質之文。
T33n1700_p0152a02║須菩提言「如是如是以三十二相觀如來佛言
T33n1700_p0152a03║須菩提若以三十二相觀如來者轉輪聖王則
T33n1700_p0152a04║是如來須菩提白佛言世尊如我解佛所說義
T33n1700_p0152a05║不應以三十二相」觀如來。　述曰。義可知也。
T33n1700_p0152a06║爾時世尊「而說偈言若以色見我以音聲求
T33n1700_p0152a07║我是人行邪道不能見如來彼如來妙體即法
T33n1700_p0152a08║身諸佛法體不可見」彼識不能知。　述曰。此
T33n1700_p0152a09║舉二頌以成前義。於中初偈顯不應以色聲
T33n1700_p0152a10║以觀法身如來。若取色聲不契真理。是行邪
T33n1700_p0152a11║道不見法佛故。次偈明法身妙體超尋思故
T33n1700_p0152a12║凡夫不可見。亦非分別之識所能知故。涅槃
T33n1700_p0152a13║云。依法不依人。依了義不依不了義。依義不
T33n1700_p0152a14║依語。依智不依識也。無著云。初偈顯示如所
T33n1700_p0152a15║不應見。不可見故。次偈顯示不應見及不能
T33n1700_p0152a16║見因緣。云何不可見。諸見世諦故。何因緣故
T33n1700_p0152a17║不可見。以彼法真如相故。非言說而知。唯自
T33n1700_p0152a18║證故。如是等說如論。
T33n1700_p0152a19║須菩提「汝若作是念如來不以具足相故得
T33n1700_p0152a20║阿耨多羅三藐」三菩提。　述曰。世親云此第
T33n1700_p0152a21║三段釋展轉疑中。曲文第二疑也。謂有疑曰。
T33n1700_p0152a22║若不依福德得大菩提。如是諸菩薩則失福
T33n1700_p0152a23║德及果報也。此疑意云可說如須彌山王七
T33n1700_p0152a24║寶有人持用布施。不及人受持此經至四句
T33n1700_p0152a25║者。是則福德不得大菩提果。准此即福德空
T33n1700_p0152a26║果報亦空則法斷滅。是則佛相好身亦無。唯
T33n1700_p0152a27║有法身空理也。就斷此疑之中有三。初顯相
T33n1700_p0152a28║好非無。次汝若作是念下明因果不失。後若
T33n1700_p0152a29║菩薩以滿下校量功德。前中有二。初述彼疑
T33n1700_p0152b01║心。次勸勿邪念。此初也。述彼疑云。既以法為
T33n1700_p0152b02║佛。是則無報化形相身也。無著云。此即為攝
T33n1700_p0152b03║取法身中第三文釋外疑難也。論云若爾如
T33n1700_p0152b04║來雖不應以相具足見。應具足為因得阿耨
T33n1700_p0152b05║多羅三藐三菩提。為離此著故。明相具足體
T33n1700_p0152b06║非菩提。亦不以相具足為因也。以相是色性
T33n1700_p0152b07║故。於中有二。初逆招彼心。次勸令除念。此初。
T33n1700_p0152b08║謂述彼念言。法身如來以具足相為因故得。
T33n1700_p0152b09║應除不字。撿能斷及婆伽婆文並無不字也。
T33n1700_p0152b10║須菩提莫「作是念如來不以具足相故得阿
T33n1700_p0152b11║耨多羅三藐」三菩提。　述曰。第二文也。世親
T33n1700_p0152b12║云。汝莫作是念。如來不以具足相得菩提。以
T33n1700_p0152b13║報身化身具足相得故。無著云。莫作是念者。
T33n1700_p0152b14║勸令勿生前念以相為因而得法身。何以故。
T33n1700_p0152b15║如來不以具足相為因得菩提故。故論云。以
T33n1700_p0152b16║相是色性故。謂要以智為因方得菩提。非用
T33n1700_p0152b17║相也。相是色故。
T33n1700_p0152b18║須菩提「汝若作是念發阿耨多羅三藐三菩
T33n1700_p0152b19║提心者說」諸法斷滅相。　述曰。世親云。此第
T33n1700_p0152b20║二明因果不失也。於中初述彼心。次勸勿念。
T33n1700_p0152b21║後釋所以。此初也。謂有念曰不依福德得大
T33n1700_p0152b22║菩提者。是則福德無果報亦無。若爾發菩提
T33n1700_p0152b23║心者便說諸法斷滅也。以無福德因及果故。
T33n1700_p0152b24║莫作是念。　述曰。此第二勸勿念也。
T33n1700_p0152b25║何以故「發阿耨多羅三藐三菩提心者於法
T33n1700_p0152b26║不說」斷滅相。　述曰。此第三釋所以也。謂諸
T33n1700_p0152b27║菩薩知因知果去離斷常。但無所執實福德
T33n1700_p0152b28║因及果。非無因緣假因果也。但遮作用緣。非
T33n1700_p0152b29║無功能緣故。無著云。自下明心具足中。第五
T33n1700_p0152c01║為不住生死涅槃故。於中有二。初明不捨生
T33n1700_p0152c02║死。次若菩薩以滿下明不捨涅槃。上來初文
T33n1700_p0152c03║竟。謂不捨生死故不住涅槃也。不捨涅槃故
T33n1700_p0152c04║不住生死。為令得此故有此文。於法不說斷
T33n1700_p0152c05║滅者。謂發心菩薩知因說果去離斷常故不
T33n1700_p0152c06║說斷滅也。謂雖得涅槃還住生死然不令斷
T33n1700_p0152c07║生死。若斷滅生死者即同二乘住涅槃故。以
T33n1700_p0152c08║此故名不說斷滅相也。
T33n1700_p0152c09║須菩提「若菩薩以滿恒河沙等世界七寶」持
T33n1700_p0152c10║用布施。　述曰。世親云此第三功德校量也。於
T33n1700_p0152c11║中初正校量次釋所以。前中初舉施次以福
T33n1700_p0152c12║校量。此初也。無著云。此第二明不捨涅槃也。
T33n1700_p0152c13║若復有人「知一切法無我得成於忍此菩薩
T33n1700_p0152c14║勝前菩薩」所得功德。　述曰。此第二以福校
T33n1700_p0152c15║量也。謂因了達二我空故而得於忍。其福過
T33n1700_p0152c16║彼所施功德也。得成忍者忍有三種。一者本
T33n1700_p0152c17║性無生忍。謂觀遍計所執人法二相本無體
T33n1700_p0152c18║故。二者自然無生忍。觀依他假因緣非自然
T33n1700_p0152c19║生故。三者惑苦無生忍。觀於真如惑苦本不
T33n1700_p0152c20║生故。
T33n1700_p0152c21║須菩提「以諸菩薩」不受福德故。　述曰。此第
T33n1700_p0152c22║二釋所以之中。初佛略標釋。次善現問。後佛
T33n1700_p0152c23║答。此初也。不受福德故者。謂菩薩所行福德
T33n1700_p0152c24║不著自體等故。但希出世故云不受也。
T33n1700_p0152c25║須菩提「白佛言世尊云何菩薩」不受福德。
T33n1700_p0152c26║述曰。此第二善現問也。
T33n1700_p0152c27║須菩提菩薩所作福德不應貪著是故說。不
T33n1700_p0152c28║受福德。　述曰。此第三佛答也。以不貪著自
T33n1700_p0152c29║體等而行福德故名為不受也。
T33n1700_p0153a01║須菩提「若有人言如來若來若去若坐若臥
T33n1700_p0153a02║是人不解我所說義何以故如來者無所從來
T33n1700_p0153a03║亦無所去故」名如來。　述曰。世親云此第三
T33n1700_p0153a04║大段中曲文第三釋疑也。謂有疑曰。若諸菩
T33n1700_p0153a05║薩不受彼果報。云何諸菩薩福德眾生受用。
T33n1700_p0153a06║此意如釋迦佛捨第五分壽留福德與未來眾
T33n1700_p0153a07║生。故知菩薩亦受福德。如何言不受耶。如是
T33n1700_p0153a08║等菩薩受福德無量故。就釋此疑中有四。初
T33n1700_p0153a09║明報化外利物故亦受福德。法身無去來故
T33n1700_p0153a10║無受福德。次碎為微塵下明法身一化身有
T33n1700_p0153a11║多。次若人言佛說我等下明我法無實。次若
T33n1700_p0153a12║有人以滿下明化身有無盡福。此初也。若來
T33n1700_p0153a13║者謂成道來。若去者入滅去。若坐者說法利
T33n1700_p0153a14║益時。若臥者謂唱滅相。化身有此而法身無。
T33n1700_p0153a15║故云無所從來亦無所去也。如天上月影現
T33n1700_p0153a16║水中。水清即現水濁便隱。月體本無來去。由
T33n1700_p0153a17║水致有生滅。法身本湛寂由心故見去來也。
T33n1700_p0153a18║子云法身本無來。由眾生向佛故見來。此即
T33n1700_p0153a19║不來來。猶如趕遠質以臨臺睇影顏而府己
T33n1700_p0153a20║也。法身本無滅。眾生厭佛故不去之中而見
T33n1700_p0153a21║去。猶如汎駛舟而東邁矚凝沼而西流。此即
T33n1700_p0153a22║不去去也。無著云。此心具足中第六為行住
T33n1700_p0153a23║淨故。於中復有三種。一者威儀行住。二者破
T33n1700_p0153a24║名色身自在行住。三者不染行住。此初也。謂
T33n1700_p0153a25║化身有威儀行住等。法身無此也。行者即謂
T33n1700_p0153a26║去來。住者即謂坐臥也。法身無有威儀故云
T33n1700_p0153a27║無去來等。
T33n1700_p0153a28║須菩提「若善男子善女人以三千大千世界
T33n1700_p0153a29║碎為微塵於意云何是微塵眾寧」為多不。
T33n1700_p0153b01║述曰。世親云此第二明法身一化身多也。於
T33n1700_p0153b02║中有二。初以微塵為喻。次以世界為喻。前中
T33n1700_p0153b03║初佛問次善現答。此初也。然此喻中含其二
T33n1700_p0153b04║意。一者聚塵為界喻。如攝指成拳。二者散界
T33n1700_p0153b05║為塵喻。如開拳作指。初名聚喻次名開喻。若
T33n1700_p0153b06║聚喻者。塵喻煩惱多。聚塵成一世界。喻斷多
T33n1700_p0153b07║煩惱成一法身也。若開喻者。世界喻法身。散
T33n1700_p0153b08║界作多塵。如依一法身起無量化身也。今問
T33n1700_p0153b09║多不挾此二意也。無著云。此為第二破名色
T33n1700_p0153b10║身自在行住。於中有二。初明二種方便。次若
T33n1700_p0153b11║人言下明入相應三昧不分別。前中有二。初
T33n1700_p0153b12║明破色身方便。次明破名身方便。前中初明
T33n1700_p0153b13║細末方便。次明無所見方便。前中復二。初問
T33n1700_p0153b14║次答。此初也。謂以世界漸次析至於極微。是
T33n1700_p0153b15║多不。
T33n1700_p0153b16║「甚多」世尊「何以故若是微塵眾實有者佛則
T33n1700_p0153b17║不說是微塵眾所以者何佛說微塵眾則非微
T33n1700_p0153b18║塵眾是名」微塵眾。　述曰。此第二也。世親云
T33n1700_p0153b19║但寄微塵為喻。非如言而有實如衛世師等
T33n1700_p0153b20║所執微塵也。佛說微塵眾者。謂寄微塵以喻
T33n1700_p0153b21║化身也。則非微塵者。非如外道等所執實微
T33n1700_p0153b22║塵也。無著云。但破一合執故。觀解分析至不
T33n1700_p0153b23║可析假說微塵。非實有也。
T33n1700_p0153b24║世尊如來所說「三千大千世界則非世界」是
T33n1700_p0153b25║名世界。　述曰。此第二以世界喻法身也。於
T33n1700_p0153b26║中有二。初標次釋。此初也。如來說世界者。謂
T33n1700_p0153b27║寄世界為喻也。則非世界者。非如外道等執
T33n1700_p0153b28║以眾多實極微成實世界也。彼執兩兩極微
T33n1700_p0153b29║生第三。如是等故。無著云此破名身方便也。
T33n1700_p0153c01║世界者謂眾生世間也。彼唯名身得名也。
T33n1700_p0153c02║何以故「若世界實有者則」是一合相。　述曰。
T33n1700_p0153c03║此第二釋中。初卻質。次說非。後明執實。此初
T33n1700_p0153c04║也。謂若如其所執有世界者。即非是執。是正
T33n1700_p0153c05║見故非虛妄也。以無實執實故一合相也。一
T33n1700_p0153c06║合相者謂我執。謂執一身總聚五蘊以為我。
T33n1700_p0153c07║故名一合相也。
T33n1700_p0153c08║如來說一合相則「非一合相是」名一合相。
T33n1700_p0153c09║述曰。此第二說非也。謂佛但於假蘊因緣和
T33n1700_p0153c10║合之上假說一合。非則如其所執一合相也。
T33n1700_p0153c11║則非一合相者非是所執一合相也。但假說
T33n1700_p0153c12║一合既非。即明世界亦非有實也。
T33n1700_p0153c13║一合相者「則是不可說但凡夫之人」貪著其
T33n1700_p0153c14║事。　述曰。此第三明執實也。謂如來假說一
T33n1700_p0153c15║合相。凡夫於中起執為實也。
T33n1700_p0153c16║須菩提「若人言佛說我見人見眾生見壽者
T33n1700_p0153c17║見須菩提於意云何是人解我」所說義不。
T33n1700_p0153c18║述曰。世親云第三明法我無實。於中有二。初
T33n1700_p0153c19║明無我。次發阿耨多羅下明無法。前中初佛
T33n1700_p0153c20║敘其外疑問其解不。次善現懸解答明不閑。
T33n1700_p0153c21║此初也。謂小乘人等說言必有體。心不緣
T33n1700_p0153c22║無。言有體故佛說我見等。明有我實心不緣
T33n1700_p0153c23║無故。所執之義必成其有令能彼言故云若
T33n1700_p0153c24║有人言也。無著云。此下第二明入相應三昧
T33n1700_p0153c25║不分別。於中初明如所不分別為入之方便。
T33n1700_p0153c26║次發菩提心下明何人何法不分別。前中初
T33n1700_p0153c27║問次答。此初也。
T33n1700_p0153c28║不也世尊是人不解「如來所說義何以故世
T33n1700_p0153c29║尊說我見人見眾生見壽者見即非我見人見
T33n1700_p0154a01║眾生見壽者見是名我見人見眾生見」壽者
T33n1700_p0154a02║見。　述曰。此第二答也。謂於諸法本無我法。
T33n1700_p0154a03║眾生妄情執為實有。佛為破彼執故。隨其情
T33n1700_p0154a04║說其解而說為我法。非謂言詮即有實體。縱
T33n1700_p0154a05║令心取何廢無真。大乘之義緣無得生心。言
T33n1700_p0154a06║詮不稱實故。謂世尊隨情逐解假說我人。非
T33n1700_p0154a07║如其執即實有體。故云即非我見人見等也。
T33n1700_p0154a08║是名我見等者謂如來假說也。
T33n1700_p0154a09║須菩提「發阿耨多羅三藐三菩提心者於一
T33n1700_p0154a10║切法應如是知如是見如是信解」不生法相。
T33n1700_p0154a11║述曰。此第二明無法也。於中初勸知見次
T33n1700_p0154a12║總結之。此初也。謂若發心者證真如時不見
T33n1700_p0154a13║所執法相名為正智也。無著云。發菩提心者
T33n1700_p0154a14║顯示何人是無分別也。於一切法者顯示於
T33n1700_p0154a15║何法不分別。應如是知見等者。顯示增上心
T33n1700_p0154a16║增上智故於無分別中知見勝解。於中若智
T33n1700_p0154a17║依止奢摩他故知。依止毘缽舍那故見。此二
T33n1700_p0154a18║依止三摩提故。勝解以自在故。解內攀緣影
T33n1700_p0154a19║像。彼名勝解。謂知與見但是一。無分別智與
T33n1700_p0154a20║意相應。今言依止觀為別者。據前加行而說
T33n1700_p0154a21║也。謂前欲修止故發智名之為知。欲修觀故
T33n1700_p0154a22║生智名之為見也。
T33n1700_p0154a23║須菩提「所言法相者如來說即非法相」是名
T33n1700_p0154a24║法相。　述曰。此總結也。所言法相者者謂假
T33n1700_p0154a25║說法相也。即非法相者非是實執之法相也。
T33n1700_p0154a26║須菩提「若有人以滿無量阿僧祇世界七寶
T33n1700_p0154a27║持用布施若有善男子善女人發菩薩心者持
T33n1700_p0154a28║於此經乃至四句偈等受持讀誦為人演說」
T33n1700_p0154a29║其福勝彼。　述曰。世親云此為第四子段中
T33n1700_p0154b01║第四文也。於中初福校量。次明離相而說。此
T33n1700_p0154b02║初也。謂法身不受福德其化身福德無盡也。
T33n1700_p0154b03║以化身福德無盡故能為人說。故發心成佛
T33n1700_p0154b04║者受持及為人演。其福勝以七寶布施也。
T33n1700_p0154b05║云何為「人演說不取於相」如如不動。　述曰。
T33n1700_p0154b06║此明離相而說也。謂化身說法不取於相而
T33n1700_p0154b07║說。已無分別執故不言我是化身等。是故得
T33n1700_p0154b08║福多也。如如不動者。謂下一如字是真如。上
T33n1700_p0154b09║一如字是比喻。謂化身說法之時不取有為
T33n1700_p0154b10║相。猶如真如湛寂不動也。無著云。此段文下
T33n1700_p0154b11║即是第六行淨住中第三為不染行住故。彼
T33n1700_p0154b12║不染復有二種。一者說法不染。即上來所陳
T33n1700_p0154b13║受持演說此經福勝七寶布施也。謂有大利
T33n1700_p0154b14║益故決定意應演說而無所染也。二者流轉
T33n1700_p0154b15║不染。謂說九喻。此顯示不可言說故。不演說
T33n1700_p0154b16║彼法有可說體。應如是演說。若異此者則為
T33n1700_p0154b17║染說。以顛倒義故。又如是說時不求信敬等
T33n1700_p0154b18║亦為無染說也。
T33n1700_p0154b19║何以故「一切有為法如夢幻泡影如露亦如
T33n1700_p0154b20║電應作」如是觀。　述曰。世親云此釋展轉疑
T33n1700_p0154b21║中大文第四也。謂有疑曰。若諸佛如來常為
T33n1700_p0154b22║眾生說法。云何如來入涅槃。為破此疑故立
T33n1700_p0154b23║九喻。如玄記說。無著云。此即第二為流轉
T33n1700_p0154b24║不染故。
T33n1700_p0154b25║佛說是經「已長老須菩提及諸比丘比丘尼
T33n1700_p0154b26║優婆塞優婆夷一切世間天人阿脩羅聞佛所
T33n1700_p0154b27║說皆大歡喜」信受奉行。　述曰。此第三大段
T33n1700_p0154b28║喜悟修行分也。
T33n1700_p0154b29║金剛般若經贊述卷下終