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金剛般若經賛述 (No. 1700_ 窺基撰 ) in Vol. 33

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T1700_.33.0125a01: 參訂宋本明本麗本焉。並掲注之上方。如
T1700_.33.0125a02: 疏中所引二論。文又有不同前三本者。非
T1700_.33.0125a03: 其所正釋。故不煩加挍注。觀者當自撿知
T1700_.33.0125a04: 之
T1700_.33.0125a05: 一余所得六本。皆略有國訓。而莫全備者。今
T1700_.33.0125a06: 請典壽律匠撿閲之。參訂合議。悉附邦讀。
T1700_.33.0125a07: 以便初學。更見古點本可依者。當是正之
T1700_.33.0125a08: 一凡上梓者。必借書手。而往往不免脱謬。今
T1700_.33.0125a09: 余不自揣書之拙。親寫繕完。以授剞劂。雖
T1700_.33.0125a10: 缺於觀美。庶不致誤人
T1700_.33.0125a11: 文化十年癸酉冬十月
T1700_.33.0125a12: 　丹山野衲順藝志道謹識　
T1700_.33.0125a13:
T1700_.33.0125a14:
T1700_.33.0125a15: 金剛般若經賛述卷上
T1700_.33.0125a16:
T1700_.33.0125a17: 　大乘　基撰　
T1700_.33.0125a18: 一彰因起二明年主三釋本文。初中有二。一
T1700_.33.0125a19: 明經因起即謂空有二因。乃有阿僧伽佛去
T1700_.33.0125a20: 世後九百年。上請慈尊爲開中道説。瑜伽十
T1700_.33.0125a21: 七地中邊分別論等竝彌勒所談。竝如廣章
T1700_.33.0125a22: 説。有少差異如別紙。二明論因起者。攝大乘
T1700_.33.0125a23: 云有二種藏。一聲聞藏二菩薩藏。於中有三
T1700_.33.0125a24: 謂素怛覽阿毘達磨毘奈耶。謂華嚴般若等
T1700_.33.0125a25: 名菩薩藏中素怛覽。解深密阿毘達磨經名
T1700_.33.0125a26: 阿毘達磨藏。毘奈耶瞿沙經名第三藏。然上
T1700_.33.0125a27: 諸經唯依梵本各有多頌。以漸隱沒卷軸便
T1700_.33.0125a28: 小。或此方翻者偏略。所以漸約也。即阿
T1700_.33.0125a29: 毘達磨經中有攝大乘品佛當加持菩薩所
T1700_.33.0125b01: 説佛去世後九百餘年。無著菩薩撮集諸經
T1700_.33.0125b02: 統攝其義。爲二萬七千頌名對法論。後有其
T1700_.33.0125b03: 資名浮陀僧訶此名覺師子。造六萬三千頌
T1700_.33.0125b04: 釋。與前師造兩本別行。後有菩薩名安慧糅
T1700_.33.0125b05: 爲一部。故稱爲雜集。即瑜伽十支中之一支
T1700_.33.0125b06: 也。謂三十唯識等各爲一支。故如迦旃延
T1700_.33.0125b07: 三百年後造發智論。而後有六足諸論等
T1700_.33.0125b08: 金剛般若波羅蜜經
T1700_.33.0125b09: 姚秦三藏法師鳩摩羅什譯 二明年主者。一
T1700_.33.0125b10: 明經二明論。經者然此般若上代已來總有
T1700_.33.0125b11: 五譯。出其年代具如玄記。然三藏貞觀十九
T1700_.33.0125b12: 年初從西至。最初翻譯其論也。對法爲先。至
T1700_.33.0125b13: 貞觀二十三年三藏隨駕玉華。先帝乖和
T1700_.33.0125b14: 頻崇功徳。共藏譯論遍度五人。更問良因藏
T1700_.33.0125b15: 令弘讃。遂制般若之序名三藏聖教序。其時
T1700_.33.0125b16: 太子亦製顯揚論序當許雜翻經論竝讃
T1700_.33.0125b17: 幽靈。既有違和不暇廣＊製也。于時帝問藏云。
T1700_.33.0125b18: 更有何善而可修耶。藏報云。可執筆以綴般
T1700_.33.0125b19: 若。帝既許之。藏便譯出其夜五更三點翻譯
T1700_.33.0125b20: 即了。帝索讀之即遣所司寫一萬本。既不重
T1700_.33.0125b21: 綴詞句遂疎。後欲重譯無由改採前布也。當
T1700_.33.0125b22: 爾積代梵本文竝付三藏。藏討諸本龜資
T1700_.33.0125b23: 梵文即羅什譯同崑崙之本與眞諦翻等。然
T1700_.33.0125b24: 經文舛異隨文乃知眞謬。題名不同。三藏
T1700_.33.0125b25: 獨名能斷。即先所譯。無著論本亦名能斷。何
T1700_.33.0125b26: 意然也。彼意説金剛有三義。一所破義。無著
T1700_.33.0125b27: 論本云。正見行邪見行。解云正邪雖異還
T1700_.33.0125b28: 作是同。故行該兩種見。即喩金剛雖一能所
T1700_.33.0125b29: 有殊。雖曰金剛亦有物能破之。故如白羊角
T1700_.33.0125c01: 即破金剛也。二能摧義。無著云一者細是智
T1700_.33.0125c02: 因故二牢者不可壞故。解云聞思兩慧能
T1700_.33.0125c03: 伏染故。漸生修慧故名能摧稱爲智因也。二
T1700_.33.0125c04: ＊牢者即謂修慧。既是定心正能破障故名＊牢
T1700_.33.0125c05: 也。或修慧中有有漏無漏二別。以分細＊牢。或
T1700_.33.0125c06: 就無漏中有折伏道斷惑道。二分亦行。然煩
T1700_.33.0125c07: 惱障通理事兩觀伏以欣上厭下伏故。所知
T1700_.33.0125c08: 障唯理觀伏可知也。又約無間解脱亦分細
T1700_.33.0125c09: 牢者。至佛果位解脱道中名斷者三種斷中
T1700_.33.0125c10: 斷性斷類名斷。而非斷用及斷體。以非所斷
T1700_.33.0125c11: 不名爲斷體。已斷非正斷故不名爲能斷也。
T1700_.33.0125c12: 三者闊狹義。無著論云如彩畫金剛形兩
T1700_.33.0125c13: 頭寛而腰狹。解云地前佛果喩寛十地喩狹
T1700_.33.0125c14: 以地地之中各修一行爲首故。或七地已前
T1700_.33.0125c15: 分是寛皆隨義准之。應知今若所破名金剛。
T1700_.33.0125c16: 金剛之般若能破摧名金剛。金剛即般若也。
T1700_.33.0125c17: 然經云般剌若者因中慧言薩筏若者此云
T1700_.33.0125c18: 一切智是果中智也。言般剌愼若者斷惑慧。
T1700_.33.0125c19: 即此中所標故云能斷也。論者然今唐國有
T1700_.33.0125c20: 三本流行於世。一謂世親所制翻或兩卷或
T1700_.33.0125c21: 三卷成。二無著所造或一卷或兩卷成。三金
T1700_.33.0125c22: 剛仙所造。即謂南地呉人非眞聖教也。此或
T1700_.33.0125c23: 十一卷或十三卷成也。若唯學有以非空妄
T1700_.33.0125c24: 想之心更長。唯學空而非有。眞智無因而不
T1700_.33.0125c25: 生起。滅妄想於空門起眞心於有府。有空
T1700_.33.0125c26: 雙鏡説教有二種。一謂隨機如四諦二空
T1700_.33.0125c27:
T1700_.33.0125c28:
T1700_.33.0125c29:
T1700_.33.0126a01: 等理。二謂顯理而如説無相實相等。佛以
T1700_.33.0126a02: 一音等。華嚴云如來一語中演出無邊契經
T1700_.33.0126a03: 海等。法華唯明攝入以彰一乘。勝鬘通據
T1700_.33.0126a04: 出生及攝入也。然法華云若人行五波羅蜜。
T1700_.33.0126a05: 不及受持聽聞法華者。約菩提涅槃總名一
T1700_.33.0126a06: 乘。故牛車喩於菩提。經云吾爲汝等造作
T1700_.33.0126a07: 此車。故應當等心各各與之。故勝鬘云行六
T1700_.33.0126a08: 波羅蜜不及手捉經者。彼據眞如爲乘也。如
T1700_.33.0126a09: 彼經文具顯其相也
T1700_.33.0126a10: 如是我聞一時佛在舍衞國祇樹給孤獨園
T1700_.33.0126a11: 第三判本文者。此經始終有其三分。初文前
T1700_.33.0126a12: 由致分。次爾時須菩提即從座起下發請廣
T1700_.33.0126a13: 説分。後佛説是經已下喜悟修行分。前中有
T1700_.33.0126a14: 二。初明通由致。次爾時世尊下別由致。前中
T1700_.33.0126a15: 有五。一爲令生信總顯已聞。説如是我聞。二
T1700_.33.0126a16: 説者聽者共相會遇時分無別總説一時。三
T1700_.33.0126a17: 化必有主。主若勝法可尊故標於佛。四化必
T1700_.33.0126a18: 有處要託勝處説妙法。故言舍衞國祇樹給
T1700_.33.0126a19: 孤獨園。五明教所被機。謂千二百五十人倶
T1700_.33.0126a20: 據實亦有菩薩衆如婆伽婆説。亦有八部
T1700_.33.0126a21: ＊衆如下流通分説。今此略故但擧聲聞也。餘
T1700_.33.0126a22: 文可知。言説處者謂筏蘇顯輕呼度舊云五
T1700_.33.0126a23: 天竺者訛也。今釋顯度者此云月氏。此五國
T1700_.33.0126a24: 中多有賢哲。如月照暝能除炎熱故以爲名
T1700_.33.0126a25: 也。舊云月支等者竝非也。其舍衞國者訛也。
T1700_.33.0126a26: 應云室羅筏悉底布羅。此云豐徳城謂豐
T1700_.33.0126a27: 多聞豐欲境豐解脱故。此城之主即是鉢剌
T1700_.33.0126a28: 摩那侍特王此云勝軍。即謂中印土之都
T1700_.33.0126a29: 城之名也。國名憍薩羅爲別恒河南憍薩羅
T1700_.33.0126b01: 故以城名標別也。其南憍薩羅國城無有別
T1700_.33.0126b02: 名號。即以國爲名故。祇樹者即謂誓多太子
T1700_.33.0126b03: 之林。誓多者此云戰勝也。給孤獨園者謂須
T1700_.33.0126b04: 達多。於太子處所買得也。今合標彼故雙擧
T1700_.33.0126b05: 之。廣説縁起如餘疏陳
T1700_.33.0126b06: 與大比丘衆千二百五十人倶 述曰。此
T1700_.33.0126b07: 第五＊彰教所被機也。謂佛共兼會名之爲
T1700_.33.0126b08: 與。龍樹釋云。一者同處豐徳城。二者同時
T1700_.33.0126b09: 同此説聽究竟一時故。三者同心共取一味
T1700_.33.0126b10: 法故。四者同見同證一解脱理故五者同戒
T1700_.33.0126b11: 各具別解脱戒故。六者同解脱三乘同坐解
T1700_.33.0126b12: 脱床故。具如是義總名爲與。大者有五義一
T1700_.33.0126b13: 名稱大。大衆大人所知識故。二位次大。皆住
T1700_.33.0126b14: 聖果非凡位故。三功徳大。或諸漏盡證智斷
T1700_.33.0126b15: 故。四修行大。求大菩提修廣業故。五徒衆大
T1700_.33.0126b16: 千二百五十人故。龍樹釋云。如有七寶處金
T1700_.33.0126b17: 爲最大。乃至無好物處鐵鋤爲最大。如是有
T1700_.33.0126b18: 三寶時佛爲最大。乃至於末後時破戒僧爲
T1700_.33.0126b19: 最大。故經云瞻博迦華雖萎萃猶勝諸華鮮
T1700_.33.0126b20: 潔時。破戒惡行諸比丘猶勝外道持戒者故。
T1700_.33.0126b21: 今言大者且對有學也。比丘者此有五義。一
T1700_.33.0126b22: 怖魔。創心出家四魔怖故。二乞士。以乞自活
T1700_.33.0126b23: 齊自他故。三淨命。離五邪命正三業故。五
T1700_.33.0126b24: 邪命者一爲利養故而現希奇。如坐行人念
T1700_.33.0126b25: 數珠等。二爲利養故自説己徳。三爲利養故
T1700_.33.0126b26: 占相吉凶。四爲利養故高聲現威。五爲得利
T1700_.33.0126b27: 養故説先所得以動人心。四持戒性。威儀曾
T1700_.33.0126b28: 不缺故。五破惡。修道獲果斷煩惱故。僧伽名
T1700_.33.0126b29: 衆。證理法事二倶和故。千二百五十人者佛
T1700_.33.0126c01: 初成道初一時中度五人倶隣等第二時
T1700_.33.0126c02: 度耶舍等五十人。第三時度舍利子等一百
T1700_.33.0126c03: 人。第四時度目犍連等一百人。第五時度優
T1700_.33.0126c04: 樓頻螺迦葉等五百人。第六時度迦耶迦葉
T1700_.33.0126c05: 等二百九十五人。第七時度那提迦葉等二
T1700_.33.0126c06: 百人。如是總有千二百五十人。此擧常隨徒
T1700_.33.0126c07: 衆也。准下亦有比丘尼衆等今此略故也。然
T1700_.33.0126c08: 阿含經唯爲發趣求聲聞乘説。般若空教唯
T1700_.33.0126c09: 爲發趣求大乘者説。故下云爲大乘者説爲
T1700_.33.0126c10: 最上乘者説也。涅槃法華解深密等通爲發
T1700_.33.0126c11: 趣一切乘者説謂説有爲無爲名之爲有。我
T1700_.33.0126c12: 及我所説爲空。故今列聲聞衆者即是爲令
T1700_.33.0126c13: 發趣求大乘故。菩薩已發趣故此略不標也。
T1700_.33.0126c14: 上來明通由致竟
T1700_.33.0126c15: 爾時世尊｢食時著衣持鉢入舍衞大城乞食
T1700_.33.0126c16: 於其城中次第乞已還至本處飯食訖收衣鉢
T1700_.33.0126c17: 洗足已｣敷座而坐 述曰。第二明別由致
T1700_.33.0126c18: 也。此文有十。一明化主謂世尊。二辨化時謂
T1700_.33.0126c19: 食時。三彰衣服謂著衣。四顯執器謂持鉢。
T1700_.33.0126c20: 五陳化壤謂入舍衞大城。六明求膳謂乞食
T1700_.33.0126c21: 也。七辨均普謂於其城中次第乞已。八彰攝
T1700_.33.0126c22: 化謂還至本處。九顯濯足謂飯食訖收衣鉢
T1700_.33.0126c23: 洗足已。十陳安住謂敷座而坐。言世尊者謂
T1700_.33.0126c24: 具六徳破四魔四魔者可知。六徳者佛地
T1700_.33.0126c25: 論説。一自在義永不繋屬諸煩惱故。二熾盛
T1700_.33.0126c26:
T1700_.33.0126c27:
T1700_.33.0126c28:
T1700_.33.0126c29:
T1700_.33.0127a01: 義炎猛智火所燒練故。三端嚴義具諸相好
T1700_.33.0127a02: 所莊嚴故。四名稱義一切殊勝功徳圓滿無
T1700_.33.0127a03: 不知故。五吉祥義一切世間親近供養咸稱
T1700_.33.0127a04: 讃故。六尊重義具一切徳常起方便。利益安
T1700_.33.0127a05: 樂一切有情無懈廢故言食時者謂齋時也。
T1700_.33.0127a06: 此下一一皆有所表。故無垢稱經云。佛告阿
T1700_.33.0127a07: 難陀。諸佛凡所有威儀進止無非佛事也。何
T1700_.33.0127a08: 故今云食時也。此顯食訖説經日即正中。表
T1700_.33.0127a09: 其所説大乘無相理捨離空有二邊執。故食
T1700_.33.0127a10: 時者謂即説經差別時分也。此表欲説無相
T1700_.33.0127a11: 之教。先觀無相之理。如欲説無量義經。先入
T1700_.33.0127a12: 無量義處三昧觀無量義處之理。佛以慧
T1700_.33.0127a13: 爲命無相爲食。欲説無相之教先以慧觀無
T1700_.33.0127a14: 相妙理。後方説之故言食時也。著衣者事衣
T1700_.33.0127a15: 有三。僧伽梨欝多羅僧安陀惠。此中初衣
T1700_.33.0127a16: 著入王城聚落。次衣處衆説法。次衣可知。
T1700_.33.0127a17: 今欲入城即顯著初衣也。法中亦有三衣。一
T1700_.33.0127a18: 者精進亦名甲鎧。謂能策勵宣説利樂等
T1700_.33.0127a19: 事。不避寒熱等事猶如著衣也。二柔和忍辱
T1700_.33.0127a20: 衣。謂由忍辱。故拒外怨害。不能侵猶如著衣
T1700_.33.0127a21: 寒熱不觸也。三慚愧之上服。由崇重賢善輕
T1700_.33.0127a22: 拒暴惡。羞恥爲相故如衣也。今此表佛策勵
T1700_.33.0127a23: 宣説無相妙法故言著衣也。持鉢者應量器。
T1700_.33.0127a24: 一者應自所食量。二者應外所施量故。不大
T1700_.33.0127a25: 不小名應量也。爲表佛無分別智内證於理
T1700_.33.0127a26: 如鉢受食。心起於智故復名持。入舍衞大城
T1700_.33.0127a27: 者表欲入正法大城飡無相食也。或正法如
T1700_.33.0127a28: 城。故無垢稱云爲去
呼		護法城也。菩薩如守城
T1700_.33.0127a29: 故。或正法如城中人。菩薩如城即爲平
呼		護法
T1700_.33.0127b01: 城也。或入法界大城飮無相味。爲表此故言
T1700_.33.0127b02: 入舍衞大城也。乞食者正表以無分別智内
T1700_.33.0127b03: 證無相理也。次第乞者謂從一巷至一巷。從
T1700_.33.0127b04: 一家至一家等。爲顯於一一法皆遍證至無
T1700_.33.0127b05: 相理也。還至本處者爲表將説無相之教還
T1700_.33.0127b06: 須起後得智爲他廣演也。洗足者爲顯外有
T1700_.33.0127b07: 垢洗足即除。内心有染聞法自滅也。敷座而
T1700_.33.0127b08: 坐者謂欲顯所説法最勝。故世尊自敷其座
T1700_.33.0127b09: 如覩尊位不令餘人敷座具也。而坐者無著
T1700_.33.0127b10: 論釋云。顯示唯寂靜者於法能覺能説。故此
T1700_.33.0127b11: 顯世尊端身正念者。爲表内能覺了眞理外
T1700_.33.0127b12: 能説無相法故也。能斷金剛云住背面念者。
T1700_.33.0127b13: 背謂疎遠義面謂觀向義。謂以智觀理如鏡
T1700_.33.0127b14: 鑒面也。所言背者背生死。面者向涅槃。背者
T1700_.33.0127b15: 捨煩惱。面者證眞理。背者離有空。面者處
T1700_.33.0127b16: 中道。如是應知。或云對面念者是視矚義。謂
T1700_.33.0127b17: 以智達理如視矚其面故也
T1700_.33.0127b18: 時長老｢須菩提在大衆中即從座起偏袒右
T1700_.33.0127b19: 肩右膝著地合掌恭敬｣而白佛言 述曰。此大
T1700_.33.0127b20: 文第二發請。正説分中依世親科文有其二。
T1700_.33.0127b21: 謂從此唱至果報亦不可思議是初周説。次
T1700_.33.0127b22: 爾時須菩提乃至云何應住已下訖至應作如
T1700_.33.0127b23: 是觀是第二周説也。謂初周中三問未發心
T1700_.33.0127b24: 者如何成發心乃至已修行者如何斷障。第
T1700_.33.0127b25: 二周中説者若菩薩於自身三種修行生如
T1700_.33.0127b26: 是心。云我能發心。乃至云我能斷障爲除
T1700_.33.0127b27: 如是増上慢故第二周説也。謂即初周説法
T1700_.33.0127b28: 明未發心者教發。第二周説法者謂已發心
T1700_.33.0127b29: 者言我能發故爲説也。或修行斷障二周
T1700_.33.0127c01: 別釋。舊釋云。初周爲生是善。第二周爲
T1700_.33.0127c02: 斷障障即所知也。故下論云於内心修行存
T1700_.33.0127c03: 我爲菩薩即障於不住道也。謂菩薩不住道
T1700_.33.0127c04: 中無分別智内冥眞理。方證得故非起我能
T1700_.33.0127c05: 心也。又解爲利鈍兩機初後二衆故作兩周
T1700_.33.0127c06: 説也。就初周中有二 謂始從應如是降伏
T1700_.33.0127c07: 下乃至如所教住是正宗。可以身相見如來
T1700_.33.0127c08: 不下明斷疑。謂能斷道般若所斷者謂二障
T1700_.33.0127c09: 也。前中有四。初善現虔恭讃請。次如來嘆
T1700_.33.0127c10: 印許陳。三敬諾希聞。四隨問別答。前中復
T1700_.33.0127c11: 三。初明虔恭。次明讃嘆。後正陳請。此初文
T1700_.33.0127c12: 也。然無著菩薩説成立七種義句已此般若
T1700_.33.0127c13: 波羅蜜即得成立。謂種姓不斷等。此七之
T1700_.33.0127c14: 初三科判此經總有三段。後四彰此經中所
T1700_.33.0127c15: 有之義非別判文也。三段文者。一善現讃嘆
T1700_.33.0127c16: 名爲種姓不斷。二善現發請名爲發起行相。
T1700_.33.0127c17: 發問修行之相故。三者如來印答訖至應
T1700_.33.0127c18: 作如是觀名行所住處。謂依佛所説此一部
T1700_.33.0127c19: 義以行其行。即是行所住處也。四對治者非
T1700_.33.0127c20: 別有文。即於行所住處中。有能所對治也。故
T1700_.33.0127c21: 論云彼如是相應行。相行諸住處時有二種
T1700_.33.0127c22: 對治。應知謂邪行及共見正行。此中見者謂
T1700_.33.0127c23: 分別也。於初住處中若説菩薩應生如是心
T1700_.33.0127c24: 所有衆生等。此是邪行對治。生如是心是菩
T1700_.33.0127c25: 薩是邪行。若復説言若菩薩有衆生想等。
T1700_.33.0127c26: 此爲共見正行對治。此分別執菩薩亦應斷。
T1700_.33.0127c27: 謂我應度衆生故。於第二住處中若説應行
T1700_.33.0127c28: 布施。此爲邪行對治。非無布施是菩薩邪行。
T1700_.33.0127c29: 若復説言住於事等此爲共見正行對治。此
T1700_.33.0128a01: 分別執菩薩亦應斷。謂應行布施故。就此之
T1700_.33.0128a02: 中有能對治所對治。應准釋之。五不失者謂
T1700_.33.0128a03: 不失正道此遮増減執也。謂於行所住處之中
T1700_.33.0128a04: 執有人法。故名爲増執。撥無眞如妙法故名
T1700_.33.0128a05: 爲減執。若作此者便失正道。今遮二執故云
T1700_.33.0128a06: 不失。故論云於中若説言如來説福徳性即
T1700_.33.0128a07: 非福徳性者。此遮増益邊。以無彼福聚分別
T1700_.33.0128a08: 自性故。若復説言是故如來説如來福徳
T1700_.33.0128a09: 聚。此遮損減邊。以彼雖不如言詞有自性
T1700_.33.0128a10: 而有可説事。以如來説福徳聚故。乃至云所
T1700_.33.0128a11: 謂佛法者即非佛法。如是等皆應准釋名爲不
T1700_.33.0128a12: 失也。六地者此有三種。一信行地。謂凡夫修
T1700_.33.0128a13: 位始從唱乃至是名一切法也。二淨心地。謂
T1700_.33.0128a14: 十地始從譬如人身長大下。三佛地。從若菩
T1700_.33.0128a15: 薩作是言我當莊嚴佛土乃至經末也。七立
T1700_.33.0128a16: 名者謂釋能斷之名可知也。然南地有金剛
T1700_.33.0128a17: 仙釋。科此論總爲十二分者。但是此方凡情
T1700_.33.0128a18: 浪作圖度。不可依據也。爾時長老者西方以
T1700_.33.0128a19: 耆尊爲長老也。若少而有徳故有大徳之名。
T1700_.33.0128a20: 非此有方周須菩提者訛也。應云蘇補底。
T1700_.33.0128a21: 此云善現。即世尊弟子之中解空第一也。謂
T1700_.33.0128a22: 應佛之世即能現生。或善能現前了達空義。
T1700_.33.0128a23: 或初生現時其室空寂。相師占之名爲善現。
T1700_.33.0128a24: 現者出也。生時室中一切空寂表其長大善
T1700_.33.0128a25: 解空義故名善現。新翻能斷名具壽善現者。
T1700_.33.0128a26: 命有二種。一出世命謂慧。二者世間命謂連
T1700_.33.0128a27: 持色心相續。若單標慧命不攝世間。若獨言
T1700_.33.0128a28: 壽不通出世。顯雙具二故云具壽也。即善現
T1700_.33.0128a29: 有二。一者得出世慧命。二者爲得世間長命
T1700_.33.0128b01: 故亦云長老也。即從座起者爲表捨二乘之
T1700_.33.0128b02: 非實。趣一乘之究竟也。偏袒右肩者顯示敬
T1700_.33.0128b03: 相。彼以右爲吉祥故也。爲表般若能與衆作
T1700_.33.0128b04: 吉慶也。右膝著地者顯降伏生死過失也。謂
T1700_.33.0128b05: 無始來以右手脚造衆罪故。爲表此法能伏
T1700_.33.0128b06: 生死苦也。合掌者爲表聽者之心與法冥合
T1700_.33.0128b07: 也。恭敬者表法可尊也。無著論云有六因縁
T1700_.33.0128b08: 故須菩提問。一者斷疑。謂諸衆生無始已來
T1700_.33.0128b09: 無明在身。煩惱迷覆而生疑惑。謂於四諦或
T1700_.33.0128b10: 於三寶等而生疑惑不能生信。若發問時所
T1700_.33.0128b11: 有是諸疑惑者皆悉斷故。二爲起信解故者。
T1700_.33.0128b12: 謂若雖有信於諸經法不知於何而起信解。
T1700_.33.0128b13: 故爲發問令於般若起信解故。三爲入甚深
T1700_.33.0128b14: 者。謂若雖於般若生於信解。然於甚深之義
T1700_.33.0128b15: 未能進解。故爲發問令解甚深義也。四爲不
T1700_.33.0128b16: 退轉故者。謂雖於甚深而得解悟。然逢蚊虻
T1700_.33.0128b17: 鬪諍疲懈等縁。或時退轉。一爲發問永無退
T1700_.33.0128b18: 故。五爲生喜故者。謂衆生久殖生死恒懷
T1700_.33.0128b19: 無量種種憂苦。一爲發問憂苦永除故生歡
T1700_.33.0128b20: 喜也。六爲正法久住故者。謂若不説如是般
T1700_.33.0128b21: 若。或諸正法速即隱滅無人住持。一爲發問
T1700_.33.0128b22: 當令正法永得久住也
T1700_.33.0128b23: 希有世尊如來善護念諸菩薩善付囑諸菩薩
T1700_.33.0128b24: 　述曰。依世親科。初周之中有二。一當宗請
T1700_.33.0128b25: 説分。二可以身相下廣破衆疑分。初中有四。
T1700_.33.0128b26: 一虔恭讃請。二嘆印許陳。三敬諾希聞。四
T1700_.33.0128b27: 隨問別答。初中有四。一彰所在。謂大衆中二
T1700_.33.0128b28: 顯虔恭三明讃嘆四正發請上來二文竟。此
T1700_.33.0128b29: 爲第三讃嘆也。言希有世尊者謂住劫之中
T1700_.33.0128c01: 咸時方有佛出世也。只如賢劫千佛之中
T1700_.33.0128c02: 已有四佛出世。謂此住劫之中初之五劫無
T1700_.33.0128c03: 佛世現。第六劫中人壽四萬歳時拘留孫佛
T1700_.33.0128c04: 出世第七劫中人壽三萬歳時拘那含牟尼
T1700_.33.0128c05: 佛出世第八劫中人壽二萬歳時迦葉佛出
T1700_.33.0128c06: 世。第九劫中人壽百歳時釋迦牟尼佛出。
T1700_.33.0128c07: 第十劫中人壽八萬歳初減劫時彌勒佛出
T1700_.33.0128c08: 至第十五劫九百九十四佛共出一劫。至後
T1700_.33.0128c09: 住劫中有樓至佛獨出一住劫。從此已後更
T1700_.33.0128c10: 經十二大劫方有星宿劫中第一日光佛＊出
T1700_.33.0128c11: 從此已後更經三百劫方有餘佛出世故法
T1700_.33.0128c12: 華云諸佛出於世懸遠値遇難等也。善護
T1700_.33.0128c13: 念者世親云加彼身同行。一加其身二加其同
T1700_.33.0128c14: 梵行者。謂有菩薩曾已發心逢遇諸佛。機根
T1700_.33.0128c15: 已熟者如來即護念之一切加其身。令得
T1700_.33.0128c16: 自利増長善法。二加同行。謂即菩薩有同共
T1700_.33.0128c17: 梵行者。令轉教授之。加其利他也。善付囑
T1700_.33.0128c18: 者謂根未熟菩薩即是。雖已發心機根未熟。
T1700_.33.0128c19: 此有二種。一者曾未有功徳。二者曾來雖有
T1700_.33.0128c20: 功徳已唯退失。以此二人付授根熟菩薩。令
T1700_.33.0128c21: 其教導。於未得已退者令得於曾得已退
T1700_.33.0128c22: 者令其進修。故名付＊囑。又得不退者令不捨
T1700_.33.0128c23: 大乘者。前將根未熟付授根已熟者今即
T1700_.33.0128c24: 世尊以法付授根未熟者令不捨大乘。於大
T1700_.33.0128c25: 乘中欲令勝進名爲付＊囑世義云准論付
T1700_.33.0128c26: 囑有二。一者菩薩之中有得退未得退者。但令
T1700_.33.0128c27: 其不捨大乘令其勝進名爲付囑也。然無著
T1700_.33.0128c28: 釋意與此稍殊。彼意説云。如來初成道時有
T1700_.33.0128c29: 菩薩。曾於過去已積善根根已成熟者。佛即
T1700_.33.0129a01: 爲説彼行所住處。於住處中説聖道爲能對
T1700_.33.0129a02: 治。分別爲所對治。又説斷除増減二執不失
T1700_.33.0129a03: 正道。凡夫修菩薩修及佛地。又説成立般若
T1700_.33.0129a04: 名故。如是名爲善護念也。善付囑者即根未
T1700_.33.0129a05: 熟菩薩未能發心修行。故如來臨涅槃付囑
T1700_.33.0129a06: 已攝受菩薩。令其以此五種義爲説。亦令成
T1700_.33.0129a07: 熟佛法也。已攝受者即謂根熟菩薩故也。然
T1700_.33.0129a08: 護念有六。一者時。謂如來能爲現在及未來
T1700_.33.0129a09: 二時護念也。謂於現在令其安樂之時。即不
T1700_.33.0129a10: 令作惡招未來惡果名爲利益。非如慈母令
T1700_.33.0129a11: 兒子現在得樂故反令造惡也。二者差別。謂
T1700_.33.0129a12: 善能知機差別爲説故名善護念也。三者高
T1700_.33.0129a13: 大。謂以般若攝益有情更無過上故也。四牢
T1700_.33.0129a14: 固者。謂世間物可有破壞唯其般若畢竟堅
T1700_.33.0129a15: 牢也。五普遍者。謂遍能攝益於自他。故非如
T1700_.33.0129a16: 二乘但自利也。六異相者。謂信行地中凡夫
T1700_.33.0129a17: 修位有種種別。隨其差別以別異法而爲説
T1700_.33.0129a18: 故也。善付囑者亦有六種。一入處者謂所
T1700_.33.0129a19: 歸投處名爲入處。處謂安處也。謂佛付囑根
T1700_.33.0129a20: 未熟者言。我涅槃後歸餘菩薩諸佛等。故以
T1700_.33.0129a21: 諸善友爲所歸投也。二法爾得者。謂已根熟
T1700_.33.0129a22: 者於他之所法爾能爲攝益。如母於子也。三
T1700_.33.0129a23: 轉教者。謂令傳説般若深法使傳燈紹繼不
T1700_.33.0129a24: 絶故也。四不失者。即是入處由有所歸投故
T1700_.33.0129a25: 不失正法正道也。五悲者。即是法爾由有悲
T1700_.33.0129a26: 故能法爾攝益他。六尊重者即轉授也。由尊
T1700_.33.0129a27: 重般若故而能展轉傳教也
T1700_.33.0129a28: 世尊善男子｢善女人發阿耨多羅三藐三菩提
T1700_.33.0129a29: 心云何應住云何｣降伏其心 述曰。此第三
T1700_.33.0129b01: 正發請也。善男子等者即謂烏波索迦等也。
T1700_.33.0129b02: 若不受別解脱戒不能親近承事。故不名爲
T1700_.33.0129b03: 善也。發者生也起也。阿耨多羅者此云無上
T1700_.33.0129b04: 也。三者正也藐者等也。三又名正菩提稱覺
T1700_.33.0129b05: 應云無上正等正覺及等正覺謂初是總名
T1700_.33.0129b06: 次簡外道邪覺。次簡二乘偏覺次簡菩薩缺
T1700_.33.0129b07: 覺。擧圓滿故如是名爲無上正等正覺也。
T1700_.33.0129b08: 謂此體者即是法身。故勝鬘云如來者即是
T1700_.33.0129b09: 法身。法身即涅槃界也。言發心者謂趣向於
T1700_.33.0129b10: 波若。故名爲發。云何住者問住何心而成
T1700_.33.0129b11: 發也。謂於何處安住其心而成發也。世云何
T1700_.33.0129b12: 修行既發心已如何修行耶。云何降伏其心
T1700_.33.0129b13: 者既修行已煩惱所知如何除斷耶。云何住
T1700_.33.0129b14: 者即謂深念衆生心也。云何修行者謂求菩
T1700_.33.0129b15: 提心也。云何降伏者謂厭離有爲心也。又斷
T1700_.33.0129b16: 一切惡者即是云何降伏其心也。修一切善者
T1700_.33.0129b17: 即云何修行也。度一切衆生者即云何住也。
T1700_.33.0129b18: 又律儀戒攝善法戒饒益有情戒亦此配之
T1700_.33.0129b19: 也。此上竝依世親意釋。依無著者與上不同
T1700_.33.0129b20: 也。彼云應住者謂欲願故。欲者正求也。謂即
T1700_.33.0129b21: 正求佛故。願者爲所求故作心思念也。謂發
T1700_.33.0129b22: 正願斷一切惡等故。應修行者謂相應三摩
T1700_.33.0129b23: 鉢帝故。三摩鉢帝者無分別三摩提也。謂爲
T1700_.33.0129b24: 對治分別故。而起無分別三摩提引無分別
T1700_.33.0129b25: 智也。此意云由有分別故是非遂生。是非生
T1700_.33.0129b26: 故煩惱起。煩惱起故造惡業。造惡業故生死
T1700_.33.0129b27: 轉。今爲斷彼故起無分別行也。分別者即所
T1700_.33.0129b28: 知障故。應降伏者謂折伏散時。折伏散時者
T1700_.33.0129b29: 若彼三摩鉢帝心散制令還住也。此意云若
T1700_.33.0129c01: 折伏分別心不令散亂故名爲降伏。正起無
T1700_.33.0129c02: 分別三摩鉢帝故名爲修行也。問何故不得
T1700_.33.0129c03: 言若善男子等於三乘菩提應云何住等。而
T1700_.33.0129c04: 獨言於大乘耶。如勝鬘云荷四重擔者。即有
T1700_.33.0129c05: 姓無姓皆攝益。故答論釋云不可得義。謂善
T1700_.33.0129c06: 現既是聲聞。若問大乘住行爲不可得。若問
T1700_.33.0129c07: 二乘住行者非爲難事。世尊不嘆善哉也。又
T1700_.33.0129c08: 爲三種菩提差別故善問。故唯問發行菩薩
T1700_.33.0129c09: 乘也
T1700_.33.0129c10: 佛言善哉｢善哉須菩提如汝所説如來善護
T1700_.33.0129c11: 念諸菩薩善付囑諸菩薩汝今諦聽當爲汝説
T1700_.33.0129c12: 善男子善女人發阿耨多羅三藐三菩提心應
T1700_.33.0129c13: 如是住如是｣降伏其心 述曰。此第二嘆印許
T1700_.33.0129c14: 陳於中有三。一者嘆二者印三者許陳。嘆者
T1700_.33.0129c15: 謂善哉也。謂若善現少有合理佛但印可未
T1700_.33.0129c16: 必重嘆。爲問既極深廣故佛重讃善哉也。印
T1700_.33.0129c17: 謂印述其言。許陳者爲擬宣説。諦者審也。令
T1700_.33.0129c18: 其諦審聽受故曰諦聽。故經説言聽者端視
T1700_.33.0129c19: 如飢渇。一心入於語義中踊躍。聞法心悲喜
T1700_.33.0129c20: 如是之人乃爲説也
T1700_.33.0129c21: 唯然世尊願樂欲聞 述曰。此第三敬諾希聞
T1700_.33.0129c22: 也。唯者敬詞然者可然其事也
T1700_.33.0129c23: 佛告須菩提｢諸菩薩摩訶薩應如是降伏其心
T1700_.33.0129c24: 所有一切衆生之類若卵生若胎生若濕生若
T1700_.33.0129c25: 化生若有色若無色若有想若無想若非有想｣
T1700_.33.0129c26: 非無想 述曰。此第四隨問別答。於中初答云
T1700_.33.0129c27: 何住次復次下答云何修行。後須菩提菩薩
T1700_.33.0129c28: 應如是下答降伏。就初之中有四。初明廣大
T1700_.33.0129c29: 心。次明第一心。次明常心。次明不顛倒心。此
T1700_.33.0130a01: 初也上依世親科。依無著者就第三彼修行所
T1700_.33.0130a02: 住處中差別言之有十八。約地言之有三。謂
T1700_.33.0130a03: 初十六是地前資糧加行二位凡夫。修行即
T1700_.33.0130a04: 信行地。第十七證道是十地。菩薩行即淨心
T1700_.33.0130a05: 地。第十八上求地即佛地也。謂我莊嚴佛土
T1700_.33.0130a06: 已下文若約住處言之有六。謂一攝住處二
T1700_.33.0130a07: 波羅蜜淨住處等於中初二住處即是十八
T1700_.33.0130a08: 中初二。第三欲住處者即十八中二。謂欲得
T1700_.33.0130a09: 色身法身故第四離障礙住處者即餘十二
T1700_.33.0130a10: 住。第五淨心住處者即第十七證道。第六究
T1700_.33.0130a11: 竟住處者即第十八上求佛地。總雖有八住
T1700_.33.0130a12: 處後二不離前六。故通一切住處故但言住
T1700_.33.0130a13: 處言之有六種也。謂且如初二住處中即有
T1700_.33.0130a14: 廣大及甚深二種住處。如論具顯餘例應然。
T1700_.33.0130a15: 就六住處之中初四是信行地。於中初二資
T1700_.33.0130a16: 糧位。次二加行位也。然無著之意不同世親
T1700_.33.0130a17: 論。十八差別一一皆有答前三問也。故論云
T1700_.33.0130a18: 經言菩薩應生如是心者。顯菩薩應如是住
T1700_.33.0130a19: 中欲願也。若菩薩衆生相轉。即非菩薩者。顯
T1700_.33.0130a20: 示應如是修行中相應三摩鉢帝時也。若菩
T1700_.33.0130a21: 薩起衆生相人相壽者相。則不名菩薩者。顯
T1700_.33.0130a22: 示應如是降伏其心中攝散時也。其世親以
T1700_.33.0130a23: 十八差別中初二差別合答三問。不同無著
T1700_.33.0130a24: 一一皆答三問。撿論應知。此答云何住者謂
T1700_.33.0130a25: 如何安處其心而成發也。謂諸修行者欲證
T1700_.33.0130a26: 菩提作大利樂。要先發起大菩提心方興正
T1700_.33.0130a27: 行。故經説言如竹破初節餘節速能破。見
T1700_.33.0130a28: 道初除障餘障速能除。若發菩提心一切功
T1700_.33.0130a29: 徳自應圓滿故發菩提心。經説譬如大海初
T1700_.33.0130b01: 有一滴。能爲諸寶作所依處。最初發心亦復
T1700_.33.0130b02: 如是。五乘善法皆因此生。又如世界初始漸
T1700_.33.0130b03: 起即爲荷負諸衆生因。此心亦爾。能爲五趣
T1700_.33.0130b04: 無量種類荷負依止。又如空界無不含容大
T1700_.33.0130b05: 菩提心亦復如是。遍空有爲皆厭離故如空。
T1700_.33.0130b06: 菩提皆求證故盡空。衆生皆深念故。此初發
T1700_.33.0130b07: 心雖爲下劣一念福聚尚説難盡。況經多劫
T1700_.33.0130b08: 發心修行利樂功徳。因何發心。一者見聞佛
T1700_.33.0130b09: 等功徳神力。二者聞説菩薩藏教。三者見聞
T1700_.33.0130b10: 佛法將滅。念言法住能滅大苦。四者末劫多
T1700_.33.0130b11: 見衆生癡無慚愧。慳嫉憂苦惡行放逸懈怠
T1700_.33.0130b12: 不信念。言濁世多起如是惡煩惱。時我當發
T1700_.33.0130b13: 心令餘學我起菩提願。由此便發大菩提心
T1700_.33.0130b14: 將欲發心先具十徳起三妙觀。十勝徳者一
T1700_.33.0130b15: 親近善友。謂情同道合雖遠名近。若非同合
T1700_.33.0130b16: 者雖近不名善友也。故涅槃云。善知識者如
T1700_.33.0130b17: 法而説如説而行。謂自不殺生教他不殺生。
T1700_.33.0130b18: 乃至自不邪見教他不邪見等名如説而行也。
T1700_.33.0130b19: 又善知識者猶如初月至十五日漸圓勝故
T1700_.33.0130b20: 也。二供養諸佛。謂行十種供養。謂現前不現
T1700_.33.0130b21: 前等三修集善根。謂凡所爲作共集善故。四
T1700_.33.0130b22: 者志求勝法。謂好作勝善好聞勝法。如是等
T1700_.33.0130b23: 五心常柔和。謂性不穬戻猶如良馬。六遭苦
T1700_.33.0130b24: 能忍。謂爲菩提不憚寒熱等苦故。七慈悲淳
T1700_.33.0130b25: 厚謂濟拔一切。八深心平等。謂怨親無二好
T1700_.33.0130b26: 惡齊故。九信樂大乘。十求佛智慧。法華有
T1700_.33.0130b27: 五故彼云。又佛子心淨柔軟亦利根無量諸
T1700_.33.0130b28: 佛所而行深妙道。三妙觀者一厭離有爲。謂
T1700_.33.0130b29: 觀生死惡趣無暇等衆苦逼迫。自身之中五
T1700_.33.0130c01: 蘊四大能生惡業。九孔常流臭穢不淨。三十
T1700_.33.0130c02: 六物之所集起。無量煩惱燒煮身心。如沫如
T1700_.33.0130c03: 泡念念遷謝。癡覆造業六趣輪迴。諦審思惟
T1700_.33.0130c04: 深心厭捨。二求菩提。謂觀佛果相好功徳莊
T1700_.33.0130c05: 嚴。法身本淨具戒等蘊力無畏無量勝法。成
T1700_.33.0130c06: 二妙智慈愍衆生。開導愚迷令行正路。諸有
T1700_.33.0130c07: 情類遇皆除惱見是功徳修集名希求。三念
T1700_.33.0130c08: 衆生。謂觀衆生癡愛所惑受大劇苦。不信因
T1700_.33.0130c09: 果造惡業因。厭捨正道信受邪道。四流所流
T1700_.33.0130c10: 七漏所漏。雖畏衆苦還爲惡業。而常自行憂
T1700_.33.0130c11: 悲苦惱。愛別離苦見已還愛。怨憎會苦覺已
T1700_.33.0130c12: 彌怨。爲欲起業生苦無厭求樂犯戒。懷憂縱
T1700_.33.0130c13: 逸作無間業。頑弊無慚謗毀大乘。癡執生慢。
T1700_.33.0130c14: 雖懷聰敏具斷善根妄自貢高常無改悔。生
T1700_.33.0130c15: 八無暇匱法無修雖聞不持。翻習邪業得世
T1700_.33.0130c16: 妙果謂證涅槃。受彼樂終還生惡趣。見是等
T1700_.33.0130c17: 輩深心悲愍。次應發心如是發願。願我決定
T1700_.33.0130c18: 當證無上正等菩提能作有情一切義利。或
T1700_.33.0130c19: 隨意樂諸佛之名。如釋迦佛初發希願。如倶
T1700_.33.0130c20: 舍頌於三無數劫逆次逢勝觀燃燈寶髻佛。
T1700_.33.0130c21: 初釋迦牟尼佛。無著菩薩由此説言。清淨増
T1700_.33.0130c22: 上力堅固心勝進。名菩薩初修無數三大劫。
T1700_.33.0130c23: 先起信精進念定慧根降伏障染。次發大願
T1700_.33.0130c24: 常逢善友以爲勝縁。雖遇惡友方便沮壞。終
T1700_.33.0130c25: 不棄捨大菩提心。所修善法運運増長。以不
T1700_.33.0130c26: 退屈而爲策發。齊是名爲最初修行。依如上
T1700_.33.0130c27: 説初發心已即名趣入無上菩提。預在大乘
T1700_.33.0130c28: 諸菩薩數。於生死海作出限量。勇猛定當速
T1700_.33.0130c29: 登彼岸。今此一唱名廣大心者。謂十方無邊
T1700_.33.0131a01: 世界無邊衆生無邊。如是無邊衆生我無始
T1700_.33.0131a02: 來於彼起於十惡。今發心已於此衆生皆擬
T1700_.33.0131a03: 濟拔攝受。故名廣大心也。竝欲度脱故。無著
T1700_.33.0131a04: 論云。有想無想等境界所攝別故者。謂觀此
T1700_.33.0131a05: 三爲境界故。有想者謂七有想。無想者謂五
T1700_.33.0131a06: 無想。非想非無想者除前二。此依有宗釋。大
T1700_.33.0131a07: 乘解者謂。識處名有想。無所有處名無想。無
T1700_.33.0131a08: 少所有第三非想者非前識處。故非非想者非
T1700_.33.0131a09: 前無少所有處故也。餘如論易詳。又論問云。
T1700_.33.0131a10: 彼卵生等四如何得入無餘涅槃。答有三因
T1700_.33.0131a11: 縁故。謂難處生者待時故者。謂彼答意云。卵
T1700_.33.0131a12: 生等難處衆生待出難處時即令入。無妨也
T1700_.33.0131a13: 我皆令入無餘涅槃｢而滅度之｣述曰。此第
T1700_.33.0131a14: 一心也。涅槃有四。一自性清淨。謂在纒名
T1700_.33.0131a15: 如來藏。二有餘依。謂生死因盡。三無餘依。
T1700_.33.0131a16: 謂生死果盡。四無住處。謂大悲般若二行
T1700_.33.0131a17: 親證。或加方便淨涅槃爲五。謂菩薩作是
T1700_.33.0131a18: 意樂無邊衆生皆欲具得無餘涅槃故名第一
T1700_.33.0131a19: 心也。無著論云。何故不直説涅槃耶。若如是
T1700_.33.0131a20: 便與世尊所説初禪等方便涅槃不別故者。
T1700_.33.0131a21: 謂初禪等涅槃是世間道。離欲但是士夫果。
T1700_.33.0131a22: 今言離繋果故也。何故不説有餘涅槃界。彼
T1700_.33.0131a23: 共果故者。無餘涅槃惑苦依盡所顯故。是不
T1700_.33.0131a24: 共果。又非一向者謂非一向苦依盡故子
T1700_.33.0131a25: 云何故不説無住涅槃耶。爲顯三乘共通故｣
T1700_.33.0131a26: 如是滅度｢無量無數無邊衆生實無衆生得
T1700_.33.0131a27: 滅度｣者 述曰。此顯常心也。謂菩薩攝他
T1700_.33.0131a28: 同己他度。即我己外無他故能常度
T1700_.33.0131a29: 何以故｢須菩提若菩薩有我相人相衆生相
T1700_.33.0131b01: 壽者相即｣非菩薩 述曰。此第四不顛倒心
T1700_.33.0131b02: 也。若起我等四執即分別之障未除。妄想以
T1700_.33.0131b03: 之更長故。是顛倒既無有四執故名不顛倒
T1700_.33.0131b04: 心。服藥本除其病。無實反増。故世親云我者
T1700_.33.0131b05: 總觀三世五蘊差別執。見過去我相續至現
T1700_.33.0131b06: 在不斷名衆生相。見現在命根不斷住故名
T1700_.33.0131b07: 命者相。見命根斷滅過去後生六道名壽
T1700_.33.0131b08: 者相。然婆伽婆説。命者即是此名人相。無
T1700_.33.0131b09: 著稍不同也
T1700_.33.0131b10: 復次須菩提｢菩薩於法應無所住行於布施
T1700_.33.0131b11: 所謂不住色布施不住聲香味觸｣法布施述
T1700_.33.0131b12: 曰此依世親答第二問也。然標布施者有二
T1700_.33.0131b13: 義。一者順在家三福業事。出家六波羅蜜之
T1700_.33.0131b14: 中施爲先故。二者體寛通攝六故也。在家三
T1700_.33.0131b15: 福業者謂。施戒修也。此三能於今世後世可
T1700_.33.0131b16: 愛樂故。賢良君子所稱讃故名爲福業。非福
T1700_.33.0131b17: 翻此。初行施者謂諸衆生無始已來生死繋
T1700_.33.0131b18: 縛都爲慳貪。創令行施使於未得財色等不
T1700_.33.0131b19: 生貪著。於已得財色等不起慳吝。名之爲施。
T1700_.33.0131b20: 戒者謂教持五八等戒。修者謂修行諸善習
T1700_.33.0131b21: 禪定等。出家六波羅蜜者謂出家修行。先行
T1700_.33.0131b22: 施度。謂從淺至深從麁至細從難至易。故經
T1700_.33.0131b23: 據勝者謂衆聖之府據最勝。故各依一義亦
T1700_.33.0131b24: 不相違。第二體寛通攝六故者。世親云檀度
T1700_.33.0131b25: 攝於六。資生無畏法。此中一二三是名修行
T1700_.33.0131b26: 住。無著意亦同。謂檀度有三一者資生。此有
T1700_.33.0131b27: 二種謂内財外財施。二者無畏。謂令離苦得
T1700_.33.0131b28: 樂等不令怖畏故。三法施。謂隨機應病爲説
T1700_.33.0131b29: 法。故於中資生攝一謂檀度。無畏攝二謂忍
T1700_.33.0131c01: 戒。於已作惡未作惡令不生怖畏。故法施攝
T1700_.33.0131c02: 三謂進定慧。正説法時不疲倦。故觀知機明
T1700_.33.0131c03: 簡擇故也。無性論亦作是説。施性中現有六
T1700_.33.0131c04: 波羅蜜多。財施無畏施法施所攝故。解云有
T1700_.33.0131c05: 釋此與波若次同。有釋此説。三種施中一一
T1700_.33.0131c06: 皆攝於六。由如是義故唯檀施也。不住於事
T1700_.33.0131c07: 應行布施者。謂不著自身也。謂行施時不求
T1700_.33.0131c08: 自身端妙等。故但爲菩提也。應無所住者不
T1700_.33.0131c09: 著報恩也不住色香等者不著外増上果錢
T1700_.33.0131c10: 財奴婢等行施也。故論云自身及報恩果報
T1700_.33.0131c11: 斯不著。護存已不施防求於異事。此中初兩
T1700_.33.0131c12: 句配之文。次兩句釋前意。於中初一句釋不
T1700_.33.0131c13: 著自身。次一句釋不著報恩及果報。如論易
T1700_.33.0131c14: 詳
T1700_.33.0131c15: 須菩提｢菩薩應如是布施｣不住於相 述曰。
T1700_.33.0131c16: 此答第三問也。於中有二。初正答前徴。次釋
T1700_.33.0131c17: 疑難。此初也。應云不住相想。想者分別心相
T1700_.33.0131c18: 者所著境。言不住者除内分別心。於外不著
T1700_.33.0131c19: 外相也。謂不見受者施者及所施物故而熾
T1700_.33.0131c20: 然施也。若見空而不施即是空執。若但施而
T1700_.33.0131c21: 不見空便有病。要見空而且施方貫中道得
T1700_.33.0131c22: 成波羅蜜多。故唯識云要七最勝之所攝受
T1700_.33.0131c23: 方可建立波羅蜜多。謂安住與依止意樂及
T1700_.33.0131c24: 事業巧便迴向竝清淨由七度復成。此言
T1700_.33.0131c25: 無相者即是彼第五巧便最勝。下釋疑中有
T1700_.33.0131c26: 四。一者標二擧喩三者合四者勸。上來依世
T1700_.33.0131c27: 親意釋竟。依無著者自不住於事已下明十
T1700_.33.0131c28: 八住處中第二波羅蜜相應行六種住處中
T1700_.33.0131c29: 第二淨心住處也。於中文有二。初乃至不
T1700_.33.0132a01: 於前正明淨心住處。次不住於相已下明於
T1700_.33.0132a02: 此不堪爲令堪故顯示不住行施也。又論云
T1700_.33.0132a03: 從此已下有五種。隨所相應而解釋應知者。
T1700_.33.0132a04: 謂從第二住處已去也。五種者謂一者依義。
T1700_.33.0132a05: 依謂所依即以所對治爲所依也。二者説相。
T1700_.33.0132a06: 相謂状也。三者攝持。謂依處所得當來菩提
T1700_.33.0132a07: 果名爲攝持也。四者安立。謂安立處眞如妙
T1700_.33.0132a08: 理也。五者顯示。謂顯示相應三摩鉢帝及折
T1700_.33.0132a09: 伏散時也。然就此正明淨心住處中云不住
T1700_.33.0132a10: 於事者。是依義依所對治住有能對治不住
T1700_.33.0132a11: 故。行布施者是説相亦是攝持。欲願當來菩
T1700_.33.0132a12: 提果故。不住行施者是第四安立。謂不著自
T1700_.33.0132a13: 體等三事。即是安立第一義故。以第一義爲
T1700_.33.0132a14: 無住也。故無垢稱云無住即無本也。謂行施
T1700_.33.0132a15: 時安立於心住於無住。故云不住行施也。不
T1700_.33.0132a16: 住相想者此是顯示也。謂相應三摩鉢提及
T1700_.33.0132a17: 攝散心於此二時不住相想。故判文如此。
T1700_.33.0132a18: 釋者論説六波羅蜜有二種果。一者未來二
T1700_.33.0132a19: 者現在。如論具顯。云不住於事此説不著檀
T1700_.33.0132a20: 波羅蜜未來果。應無所住者此不著餘五度
T1700_.33.0132a21: 未來果也。若求現在果故行施名爲住色聲
T1700_.33.0132a22: 等行施也。若求現法涅槃故行施者名爲住
T1700_.33.0132a23: 法行施也。子云准此故知應無所住者脱一
T1700_.33.0132a24: 法字也。理應云無所住法行於布施。故餘見
T1700_.33.0132a25: 論文自當決了
T1700_.33.0132a26: 何以故｢若菩薩不住相布施其福徳｣不可思
T1700_.33.0132a27: 量 述曰。依世親釋答第三問中上來正答前
T1700_.33.0132a28: 徴竟。自下釋疑文有其四。初法説次喩説次
T1700_.33.0132a29: 合説後勸信。此初也。謂有疑曰若三事體
T1700_.33.0132b01: 空故而行施者如何能成施福。如來爲釋此
T1700_.33.0132b02: 疑故答云。若無住相施其福最多也。何以
T1700_.33.0132b03: 故者佛語須菩提云。我何以教令無住相施
T1700_.33.0132b04: 故。謂有相施者是順世間施可破壞故可毀
T1700_.33.0132b05: 責故。得世間果不堅住故。是可思議是可計
T1700_.33.0132b06: 量。無相施者順出世間不可破壞。當得出世
T1700_.33.0132b07: 菩提果故。堅牢久住情不能思。算數所不能
T1700_.33.0132b08: 量也。又有相我者有其分限是有拘礙。無相
T1700_.33.0132b09: 施者無其分限寛廣無邊無有拘礙。是故得
T1700_.33.0132b10: 福最多。故不可以情思算數計量多少也
T1700_.33.0132b11: 須菩提｢於意云何東方虚空可思量不不也
T1700_.33.0132b12: 世尊須菩提南西北方四維上下虚空可思
T1700_.33.0132b13: 量｣不不也世尊 述曰。此第二擧喩。於中
T1700_.33.0132b14: 初擧東方虚空。次擧餘九方。一一中皆初佛
T1700_.33.0132b15: 問次善現順佛而答也。此意若山河大地星
T1700_.33.0132b16: 月等諸事物皆有大小分限。如有相布施。唯
T1700_.33.0132b17: 有虚空無其大小分量限礙。故喩無相布施
T1700_.33.0132b18: 也。故有經説唯有虚空可喩法身也。謂十方
T1700_.33.0132b19: 虚空皆無邊限。不可算量。同無相施福多無
T1700_.33.0132b20: 限不可計量也。然世親之意於其事物有種
T1700_.33.0132b21: 種不同。謂若男若女若好若惡若此若彼等皆
T1700_.33.0132b22: 由有相行施等。故所有差別衆多分限。若以
T1700_.33.0132b23: 心契無相無差別理而行施者。福無限礙。當
T1700_.33.0132b24: 來成佛。其福遍滿無此彼自他差別也。無差
T1700_.33.0132b25: 別理者謂空無我理也普遍一切如虚空故｣
T1700_.33.0132b26: 須菩提｢菩薩無住相布施福徳亦復如是｣不
T1700_.33.0132b27: 可思量 述曰。此第三合也
T1700_.33.0132b28: 須菩提｢菩薩但應｣如所教住 述曰。此第四
T1700_.33.0132b29: 勸信也。謂勸令如佛所教行無相施。福定無
T1700_.33.0132c01: 邊不久當成廣大果也。此意云汝等雖復未
T1700_.33.0132c02: 解但應如佛所教。後證之時方自了達也。上
T1700_.33.0132c03: 來依世親釋竟。依無著者就此一段明淨住
T1700_.33.0132c04: 處。中初正明＊淨住處。次不住相。已下爲令
T1700_.33.0132c05: 堪故世尊顯示不住行施福徳最多也。謂或
T1700_.33.0132c06: 有菩薩聞説無相施故不生堪忍欲樂修習。
T1700_.33.0132c07: 而作是説本所行施求自體殊勝及以得恩竝
T1700_.33.0132c08: 諸果報。既無相施何所得耶。謂但貪有相施
T1700_.33.0132c09: 福徳而求自體等。於無相施不能堪樂。故俗
T1700_.33.0132c10: 有言曰。少不學長無能。有不施思所窮老不
T1700_.33.0132c11: 教死無名。所以有菩薩貪其福徳也。世尊爲
T1700_.33.0132c12: 令堪故而以虚空爲喩也。謂説猶如虚空有
T1700_.33.0132c13: 三因縁。一者遍一切處。謂於住不住相中福
T1700_.33.0132c14: 生故。解云此説虚空遍一切處無間。有色無
T1700_.33.0132c15: 色之處。皆能遍故。不同於色不遍一切亦不
T1700_.33.0132c16: 長久。行無相施其若虚空。成佛已去周遍一
T1700_.33.0132c17: 切福量圓滿長久不絶也。於住不住相中福
T1700_.33.0132c18: 生故者。謂行無相施時近即感得十王果報。
T1700_.33.0132c19: 遠能獲悟菩提法身。其十王果爲住福也。菩
T1700_.33.0132c20: 提法身是不住福。若有相行施尚不得十王
T1700_.33.0132c21: 報。寧得佛菩提二者寛廣高大殊勝故者。謂
T1700_.33.0132c22: 虚空能廣能高又復殊勝。風所不飄水所不
T1700_.33.0132c23: 溺火所不燒物所不壞。但由高廣殊勝故。行
T1700_.33.0132c24: 無相施。亦復如是。三者無盡究竟不窮故者。
T1700_.33.0132c25: 謂如虚空畢竟常住永無窮盡。無相施福亦
T1700_.33.0132c26: 復如是無限無盡不窮竭故
T1700_.33.0132c27: 須菩提｢於意云何可以身相見｣如來不 述
T1700_.33.0132c28: 曰。依世親上來當宗正明竟。自下廣破衆疑
T1700_.33.0132c29: 分。於中論有十三分。今科爲十二。謂初周説
T1700_.33.0133a01: 中於此已下有四重校量第一校量者謂以
T1700_.33.0133a02: 三千大千世界七寶布施。不如受持一四句
T1700_.33.0133a03: 偈。第二校量者謂如一恒河沙。一一沙數復
T1700_.33.0133a04: 是一恒河。如是恒河一一沙數是一世界。於
T1700_.33.0133a05: 爾所世界中皆置七寶滿。而以布施。不如受
T1700_.33.0133a06: 持四句偈等也。此二以財施校量也。第三校
T1700_.33.0133a07: 量者謂以一恒河沙等身命布施。不如受持
T1700_.33.0133a08: 一四句偈。第四校量者一日三時於一一時
T1700_.33.0133a09: 皆以恒河沙等身命布施。不如聞此經典信
T1700_.33.0133a10: 心不逆。此二以法施校量也。謂以内身行法
T1700_.33.0133a11: 供養故。或初二外財施以校量。次二内財施
T1700_.33.0133a12: 以校量也。於四之中第二第三合爲一文
T1700_.33.0133a13: 故總爲三段一一段中皆有四文。謂初三破
T1700_.33.0133a14: 疑第四正校量。故合之爲十二段也。就初
T1700_.33.0133a15: 校量之中文有四。一者謂可以相成就得見
T1700_.33.0133a16: 如來不。二者須菩提白佛頗衆生得聞如
T1700_.33.0133a17: 是。三者如來得阿耨多羅三藐三菩提耶。四
T1700_.33.0133a18: 者正校量。就四之中初三破疑後一正校量
T1700_.33.0133a19: 不破疑也。前三之中初於無相因以生疑。次
T1700_.33.0133a20: 於無相因果以生疑。後於無相果以生疑。就
T1700_.33.0133a21: 此之中初世尊却問次善現順答後如來印
T1700_.33.0133a22: 成。此初也。此有疑曰若不住於相行布施者。
T1700_.33.0133a23: 所行之因既是無相。何故所得之果是有相
T1700_.33.0133a24: 耶。謂覩佛化身有三相故而生疑也。三相者
T1700_.33.0133a25: 謂佛未成道已前名爲生相。成道已後説法
T1700_.33.0133a26: 度人名住異。入涅槃時名爲滅相。住異合説
T1700_.33.0133a27: 者如常釋之。謂現形權應隨機接物以示三
T1700_.33.0133a28: 相之身。衆生覩之謂得有相之果。便與無
T1700_.33.0133a29: 相之因不順。今爲解此疑故言不可以相見
T1700_.33.0133b01: 如來也。謂法身無相是如來故離彼三相。即
T1700_.33.0133b02: 是法身如來故也
T1700_.33.0133b03: 不也世尊｢不可以身相得見如來何以故如
T1700_.33.0133b04: 來所説身相即｣非身相 述曰。此第二善現
T1700_.33.0133b05: 順答也。於中初正答次釋意。但爲善現俊
T1700_.33.0133b06: 爽孤標佛兼加衞聰敏情得意答順佛
T1700_.33.0133b07: 心故言不也。所説身相即非身相者。謂所説
T1700_.33.0133b08: 三相之身相者即非是法身之無相也。所説
T1700_.33.0133b09: 身者謂三相身即是有相也。即非身相者非
T1700_.33.0133b10: 無相身也。以無相爲相故
T1700_.33.0133b11: 佛告須菩提｢凡所有相皆是虚妄若見諸相
T1700_.33.0133b12: 非相｣即見如來 述曰。此第三佛重印成也。
T1700_.33.0133b13: 凡所有相皆是虚妄者。謂虚妄有三。一者眞
T1700_.33.0133b14: 如法身無生滅故名爲眞實。諸餘事法皆名
T1700_.33.0133b15: 虚妄即此所説也。二者諸無漏法皆名眞實。
T1700_.33.0133b16: 諸有漏法＊皆名爲虚妄。故中邊分別論云三
T1700_.33.0133b17: 界虚妄心心所也。三者依他圓成名爲眞實。
T1700_.33.0133b18: 遍計所執名爲虚妄。故此下文我相即是非
T1700_.33.0133b19: 相。乃至云離一切諸相即名諸佛也。今言虚
T1700_.33.0133b20: 妄者即有爲無漏皆名虚妄也。若見諸相者
T1700_.33.0133b21: 謂三相。非相者謂法身無相也。上來依世
T1700_.33.0133b22: 親釋竟。自下依無著釋者。此一段文即十
T1700_.33.0133b23: 八住處中第三爲欲得色身住處也。於六種
T1700_.33.0133b24: 住處中第三欲住處。欲住處中有二。謂欲
T1700_.33.0133b25: 得色身及法身此初也。於中文有其三。如前
T1700_.33.0133b26: 科判。言欲得色身者謂有菩薩既發心已次
T1700_.33.0133b27: 修行時。見佛三相之身相好具足便欲求得。
T1700_.33.0133b28: 故佛意曰三相身者不是如來。却問須菩提
T1700_.33.0133b29: 成顯此義。爲遮欲得色身菩薩故也。依義説
T1700_.33.0133c01: 相攝持安立顯現等五義竝如論自配。謂所
T1700_.33.0133c02: 説相即非相者是攝持也。謂由欲願攝持當
T1700_.33.0133c03: 來菩薩果故名攝持餘思可知
T1700_.33.0133c04: 須菩提白佛｢言世尊頗有衆生得聞如是言説
T1700_.33.0133c05: 章句生｣實信不 述曰。依世親意就初校量
T1700_.33.0133c06: 中此破第二疑也。上來既説行無相因得無
T1700_.33.0133c07: 相果。義既甚深不同有相。佛滅度後一切衆
T1700_.33.0133c08: 生及佛在世諸惡衆生不生信心。如來是不
T1700_.33.0133c09: 成空説耶。設生信來世惡人如何能信。爲破
T1700_.33.0133c10: 此疑故佛答云。未來有菩薩備三徳者。曾已
T1700_.33.0133c11: 積集善根故能生實想亦不空説也。偈言不
T1700_.33.0133c12: 空以有實者謂以有能生實想故佛不空説也。
T1700_.33.0133c13: 言三徳者謂戒定慧學。又説一者修行謂具
T1700_.33.0133c14: 三學。二者逢善友謂値諸佛。三者離空有執
T1700_.33.0133c15: 謂證二無我理。今此文中初問次答。此初也。
T1700_.33.0133c16: 言説章句謂能詮教也。生實想者謂能起智。
T1700_.33.0133c17: 順其無相因果也。謂有惡衆生於其無相不
T1700_.33.0133c18: 生智順。於其有相返生順智。故善現作此問
T1700_.33.0133c19: 也。無著論意者上來三差別竟。此爲第四欲
T1700_.33.0133c20: 得法身住處也。六種住處中第三欲住處有
T1700_.33.0133c21: 二。上來欲得法身也。於中有二。一者欲得言
T1700_.33.0133c22: 説法身。二者欲得證得法身。言説法身者謂
T1700_.33.0133c23: 能詮教。證得法身者謂所詮理。此意云上爲
T1700_.33.0133c24: 修行求證色身。佛言有相虚妄法身是實。因
T1700_.33.0133c25: 此便求法身無相。將欲證其無相先起四親
T1700_.33.0133c26: 近行。謂近善知識從彼求聞。思惟修習故先
T1700_.33.0133c27: 欲得言説法身也
T1700_.33.0133c28: 佛告須菩提｢莫作是説如來滅後後五百歳
T1700_.33.0133c29: 有持戒修福者於此章句能生信心｣以此爲
T1700_.33.0134a01: 實 述曰。此第二答中無著世親皆有三段。
T1700_.33.0134a02: 且世親者初明修行。次當知是人下明逢善
T1700_.33.0134a03: 友。如來悉知已下明具福徳。達二空理不著
T1700_.33.0134a04: 空有也。無著科者初顯示修行。次顯示集因
T1700_.33.0134a05: 後顯示善友攝受。兩科雖復有異。皆是答
T1700_.33.0134a06: 須菩提生疑問已莫作是説者佛語善現。汝
T1700_.33.0134a07: 莫言不生實相。亦有生實相者故。若依無
T1700_.33.0134a08: 著釋者須菩提問佛云。頗有衆生能得聞
T1700_.33.0134a09: 言説法身不。佛答云有得也。後五百歳者謂
T1700_.33.0134a10: 釋迦滅後正法五百年像法一千年末法一萬
T1700_.33.0134a11: 年。未度比丘尼已前時正法一千年也。然法
T1700_.33.0134a12: 有三種。謂教行證法。於中正法住時三種有。
T1700_.33.0134a13: 像法住時而無證法更不得果。故但有教行
T1700_.33.0134a14: 像似於正法時故名像也。於末法時唯教法
T1700_.33.0134a15: 而無行證。設有持戒修行者多爲名聞利養
T1700_.33.0134a16: 故。今言後者即是第三五百年。後正法滅時
T1700_.33.0134a17: 也。故能斷云正行滅時也。又月藏經説佛滅
T1700_.33.0134a18: 度後第一五百年解脱堅固。謂修行者多分
T1700_.33.0134a19: 竝得解脱出離故。第二五百年禪定堅固。謂
T1700_.33.0134a20: 修行者多分得禪不得聖故。第三五百年多
T1700_.33.0134a21: 聞堅固。謂多因經論博達多智故。第四五百
T1700_.33.0134a22: 年福徳堅固。謂多福徳造塔寺等故。第五
T1700_.33.0134a23: 五百年鬪諍堅固。今言後五百年者謂於五
T1700_.33.0134a24: 時中皆有持戒修福等也。謂於後五百年有
T1700_.33.0134a25: 具戒定慧者。於無相因果經教中能生淨信
T1700_.33.0134a26: 心。起隨順智以爲實相也
T1700_.33.0134a27: 當知是人｢不於一佛二佛三四五佛而種善
T1700_.33.0134a28: 根已於無量千萬佛所種諸善根聞是章句乃
T1700_.33.0134a29: 至一念生｣淨信者 述曰。此第二文也。無著
T1700_.33.0134b01: 天親隨義如前科判。謂説若有於此經句生
T1700_.33.0134b02: 一念信尚曾供養無量諸佛。況起多念。乃至
T1700_.33.0134b03: 受持聽聞等者曾集善根更多也。若生實想
T1700_.33.0134b04: 者曾善又多也。何故爾耶。謂雖於此生一念
T1700_.33.0134b05: 信熏習在身。當來成熟能破無量廣大生死
T1700_.33.0134b06: 故也
T1700_.33.0134b07: 須菩提｢如來悉知悉見是諸衆生得如是｣無
T1700_.33.0134b08: 量福徳 述曰。此第三明達二空理離空有邊
T1700_.33.0134b09: 也。無著云此下明善友攝受也。於中初標次
T1700_.33.0134b10: 釋。此初也。世親云如來悉知者簡肉眼見。謂
T1700_.33.0134b11: 以智知故。悉見者簡比量智。皆現量見故。謂
T1700_.33.0134b12: 諸衆生。達二無我所有持戒等福徳如來悉
T1700_.33.0134b13: 以佛智現量知彼也。餘經中説菩薩生福
T1700_.33.0134b14: 徳者謂初起。取福徳者謂久熏修。今此但總
T1700_.33.0134b15: 故云得如是無量福徳也。無著釋云悉知者
T1700_.33.0134b16: 知名身。四蘊爲名故。悉見者見色身。謂於一
T1700_.33.0134b17: 切行住所作中知其心。見其依止故。即是顯
T1700_.33.0134b18: 示善友所攝也。生取無量福者生謂福正起
T1700_.33.0134b19: 時。取者即是彼滅時攝持種子也
T1700_.33.0134b20: 何以故｢是諸衆生無復我相人相衆生相｣壽
T1700_.33.0134b21: 者相 述曰此第二釋中初明無我。次明無法
T1700_.33.0134b22: 相四種。此意云後五百歳時有菩薩。了達身
T1700_.33.0134b23: 之生起衰滅成無本非有我。又了怨親是非
T1700_.33.0134b24: 之類本由自心都無定實。既聞人法二空之
T1700_.33.0134b25: 理復積持戒等福。所以如來以佛智知眼
T1700_.33.0134b26: 見也。謂總縁三世五蘊差別一一陰是我。如
T1700_.33.0134b27: 是妄取是名爲我相。見身相續不斷謂從過
T1700_.33.0134b28: 去我而至現在名爲衆生相。見現在一報命
T1700_.33.0134b29: 根不斷名爲命者。見命根斷滅後未來復生
T1700_.33.0134c01: 餘六道中者名爲壽者。今人替於命者也。無
T1700_.33.0134c02: 著釋稍不同。謂取我自體相續名爲我。我所
T1700_.33.0134c03: 取爲衆生想。此二我即及我所也。謂我乃至
T1700_.33.0134c04: 壽住取爲命相。展轉趣餘趣取爲人想。解云
T1700_.33.0134c05: 彼説壽者此説爲人也。上來四執妄情謂有。
T1700_.33.0134c06: 總了爲空故云無我相等也
T1700_.33.0134c07: 無法相亦無非｢法相｣述曰。此第二明法相
T1700_.33.0134c08: 之中初明四法相。次結成如筏喩。前中有二。
T1700_.33.0134c09: 初明空有相次明依言離言相。初中有二。初
T1700_.33.0134c10: 總標次別釋之。此初也。此文闕略故科有參
T1700_.33.0134c11: 差若觀餘本不爾也。謂初標四法相次別釋。
T1700_.33.0134c12: 釋中有二。初云有法相即著我人。有非法相
T1700_.33.0134c13: 亦著我人者。即釋前不著空有相。次云不應
T1700_.33.0134c14: 取法不應取非法者。釋前依言離言相也。今
T1700_.33.0134c15: 此標中但標空有相。略無標依言離言相。釋
T1700_.33.0134c16: 中具有也。無法相者謂凡情妄執執法我。爲
T1700_.33.0134c17: 有名爲法相。既達爲空知法體而非實故云
T1700_.33.0134c18: 無法相。無其所執實有法相故。亦無非法相
T1700_.33.0134c19: 者。謂愚者妄情撥圓成而是無名非法相。空
T1700_.33.0134c20: 無有體故。智者了此圓成是有故無非法相。
T1700_.33.0134c21: 無其所執爲空相故。二無我理是實有。故此
T1700_.33.0134c22: 中更應云無相亦非無相。言無相者謂無我
T1700_.33.0134c23: 理不可以言宣説爲有爲無。諸小菩薩乍謂
T1700_.33.0134c24: 可説名之爲相。聖者了之爲不可説故云無
T1700_.33.0134c25: 相也。亦非無相者以於無言處依言相説也。
T1700_.33.0134c26: 謂愚者既聞不可説故即謂有言皆非。智人
T1700_.33.0134c27: 達之故依言辭而説。然不執著故言亦非無
T1700_.33.0134c28: 想也
T1700_.33.0134c29: 何以故｢是諸衆生若心取相則爲著我人｣衆生
T1700_.33.0135a01: 壽者 述曰。釋前不著空有相中有二。初總
T1700_.33.0135a02: 次別釋此初也
T1700_.33.0135a03: 若取法相｢即著我人衆生壽者何以故若取
T1700_.33.0135a04: 非法相即著我人｣衆生壽者 述曰。此別釋
T1700_.33.0135a05: 也。謂若執法我爲有。即亦著我人。執圓成爲
T1700_.33.0135a06: 無。亦著人我。取是執義。雙無二執故即契中
T1700_.33.0135a07: 道。故云無法相亦無非法相者。離二執也。故
T1700_.33.0135a08: 偈云一切空無物者人法二我無也。實有者
T1700_.33.0135a09: 二無我理體非無也。不可説者不可以言説
T1700_.33.0135a10: 爲有爲無也。法性離言故依言辭而説者易
T1700_.33.0135a11: 知也。又云若取法相則爲著我人等者。此義
T1700_.33.0135a12: 云何。但有無明使無現行麁煩惱亦無我見
T1700_.33.0135a13: 故者。解云但有無明使者謂無明住地。即是
T1700_.33.0135a14: 分別法執也。無現行麁煩惱者謂無現行煩
T1700_.33.0135a15: 惱障也。但有種子隨逐故。此意云由有法執
T1700_.33.0135a16: 現行故煩惱障隨起也。無著論亦云。然於我
T1700_.33.0135a17: 想中隨眠不斷故則爲有我取。是故經言是
T1700_.33.0135a18: 諸衆生若取法相則爲著我等。意亦同世親
T1700_.33.0135a19: 也。由法執取法相故我等便生故
T1700_.33.0135a20: 是故不應取法不應取非法 述曰。此釋第二
T1700_.33.0135a21: 依言離言相也。不應取法者不應如聲取法
T1700_.33.0135a22: 謂。不如言而取故。不應取非法者隨順第
T1700_.33.0135a23: 一義智正説。如是取者謂必因言而悟眞故｣
T1700_.33.0135a24: 是故如來｢常説汝等比丘知我説法如筏喩
T1700_.33.0135a25: 者法尚應捨｣何況非法 述曰。此結成筏喩
T1700_.33.0135a26: 也。謂將欲證眞必因言説。及其正證即不假
T1700_.33.0135a27: 言。如筏至岸即無所用也。上來依世親釋竟。
T1700_.33.0135a28: 依無著者論云此取顯示實相對治五種邪
T1700_.33.0135a29: 取故。何者五取。一者外道。二者内法凡夫及
T1700_.33.0135b01: 聲聞。三者増上慢菩薩。四者世間共想定。五
T1700_.33.0135b02: 者無想定。第一者我等想轉第二者法相轉。
T1700_.33.0135b03: 第三者無法相轉。此猶有法取。有法取者謂
T1700_.33.0135b04: 取無法故。第四者有想轉謂執有想定。第五
T1700_.33.0135b05: 者無想轉執無想定故。是諸菩薩於彼皆不
T1700_.33.0135b06: 轉也。於中言生實想者此爲依義顯示對治不
T1700_.33.0135b07: 實想。故言於此修多羅章句中者此爲説相。
T1700_.33.0135b08: 顯示言説法身故。即彼當生實想中。言當
T1700_.33.0135b09: 生者是欲願攝持。是諸菩薩。無復我想轉等
T1700_.33.0135b10: 者是安立第一義。不應取法非法者顯了也｣
T1700_.33.0135b11: 須菩提｢於意云何如來得阿耨多羅三藐三
T1700_.33.0135b12: 菩提耶如來｣有所説法耶 述曰。依世親此破
T1700_.33.0135b13: 第三疑也。謂有疑曰上言無想因還得無相
T1700_.33.0135b14: 果。何故釋迦佛於道場成覺。説法度人雙林
T1700_.33.0135b15: 入滅等耶。眞諦引經偈言。七年作嬰兒八年
T1700_.33.0135b16: 作童子。四年學五明十年受欲樂。二十九出
T1700_.33.0135b17: 家三十五成道。四十五年中廣度諸衆生。此
T1700_.33.0135b18: 等即是有相之果。豈彼不行無相因耶。爲破
T1700_.33.0135b19: 此疑故有此文也。於中初佛問次善現答。此
T1700_.33.0135b20: 初也。然佛有三種。一者法身謂離妄之眞理。
T1700_.33.0135b21: 二者報身會眞之妙智。三者化身應物之權
T1700_.33.0135b22: 迹。謂法身妙理菩薩所不測。報身實智二乘
T1700_.33.0135b23: 所不知故。應物現形隨方化接。有覩斯質便
T1700_.33.0135b24: 謂實證菩提眞能説法。便是有想。今破此疑
T1700_.33.0135b25: 故約眞如法身以問善現也
T1700_.33.0135b26: 須菩提｢言如我解佛所説義無有定法名阿
T1700_.33.0135b27: 耨多羅三藐三菩提亦無有定法｣如來可説
T1700_.33.0135b28: 　述曰。第二答中有二。初答次釋此初也。善
T1700_.33.0135b29: 現意云。若據世諦報化二身可有得菩提。可
T1700_.33.0135c01: 有説法。若約第一義諦者眞如法身内自堪
T1700_.33.0135c02: 寂。本無得菩提。亦無能説法。無有定法者謂
T1700_.33.0135c03: 法身無相中無有定法得菩提。亦無定法而
T1700_.33.0135c04: 可説也。但欲無定可得可説。不遮世諦報化
T1700_.33.0135c05: 之身亦有不定得不定説也
T1700_.33.0135c06: 何以故｢如來所説法皆不可取不可説非法｣
T1700_.33.0135c07: 非非法 述曰。此釋也。於中兩重展轉釋前。
T1700_.33.0135c08: 此初也。謂何以故無定法可説。内既不可説
T1700_.33.0135c09: 於外亦不可取。故於外若有可取是應於内亦
T1700_.33.0135c10: 有可説。既無可取明無可説也。不可説非法
T1700_.33.0135c11: 非非法者。謂愚夫執人法爲有名之爲法。撥
T1700_.33.0135c12: 圓成是無名非法。聖者達人法爲無名爲非
T1700_.33.0135c13: 法。了圓成爲有＊名非非法。法身寂淨不可説
T1700_.33.0135c14: 非法。亦不可説非非法也。故論云應化非眞
T1700_.33.0135c15: 佛。亦非説法者。説法不二取無説離言相。應
T1700_.33.0135c16: 化既非眞佛眞説。即明亦是假佛假説也。於
T1700_.33.0135c17: 内既無二説於聖者亦不二取。謂取法及非
T1700_.33.0135c18: 法也。眞理離言無其説相故。何故釋中但言
T1700_.33.0135c19: 説不言證。論云若不證者即不能説。故謂要
T1700_.33.0135c20: 先證方能説也
T1700_.33.0135c21: 所以者｢何一切賢聖皆以無爲法｣而有差別
T1700_.33.0135c22: 　述曰。此又釋前也。謂諸聖者皆以無分別智
T1700_.33.0135c23: 契證眞理。方能斷惑而立差別故聖人説彼
T1700_.33.0135c24: 無爲法。彼聖人所證法既不如是説。何況如
T1700_.33.0135c25: 是取。何以故。彼法遠離言説相非可説故。上
T1700_.33.0135c26: 來世親釋竟。無著意者此段經文即是第四
T1700_.33.0135c27: 欲得法身。於中上來明得言説法身竟。此第
T1700_.33.0135c28: 二明欲得證得法身。於中有二。謂一者智相
T1700_.33.0135c29: 至得法身住處。謂無分別智能契得眞如法
T1700_.33.0136a01: 身。即以智相爲住處也。二者福相至得法身
T1700_.33.0136a02: 住處。此明初也。謂前欲得色身佛言色身虚
T1700_.33.0136a03: 妄。教求法身。欲求法身先修諸眞之智。即是
T1700_.33.0136a04: 菩提法身故名智相。由求智相法身故佛以
T1700_.33.0136a05: 眞如法身。爲問謂外事中而有執他可得菩
T1700_.33.0136a06: 提。隨衆生機有可説法。於内無相法身之中
T1700_.33.0136a07: 本無智身菩提可得。亦無法而可説故以爲
T1700_.33.0136a08: 問也。善現答言義亦同。然解佛意故約眞如
T1700_.33.0136a09: 理彼二倶無也。謂於内眞如理不可説非法
T1700_.33.0136a10: 非非法。故即無説無取也。於外聽者依眞如
T1700_.33.0136a11: 理不可取故無聞無得也。此即説聽皆依眞
T1700_.33.0136a12: 如也。世親釋意説證眞如故不説法非法。聽
T1700_.33.0136a13: 離妄執故不取法非法。謂法者所執人法爲
T1700_.33.0136a14: 有故。非法者所撥圓成爲空故也。依等五義
T1700_.33.0136a15: 配文者如論自顯也
T1700_.33.0136a16: 須菩提｢於意云何若人滿三千大千世界七
T1700_.33.0136a17: 寶以用布施是人所得福徳｣寧爲多不 述
T1700_.33.0136a18: 曰。依世親釋初校量之中上來三段。釋疑自
T1700_.33.0136a19: 下正校量也。外意云眞理之中既無説無取。
T1700_.33.0136a20: 無菩薩而可得者所行無相之福。豈不空施
T1700_.33.0136a21: 耶。世尊挾此意故問善現也。於中初佛問次
T1700_.33.0136a22: 善現答後如來成此初也
T1700_.33.0136a23: 須菩提｢言甚多世尊何以故是福徳即非福
T1700_.33.0136a24: 徳性是故如來説｣福徳多 述曰。此第二答
T1700_.33.0136a25: 中初標次釋。言是福者謂擧財施福徳。即非
T1700_.33.0136a26: 福徳性者謂非是感出世之福徳性也。謂要
T1700_.33.0136a27: 聽聞發生無分別智方得出世無相果故。是
T1700_.33.0136a28: 故如來説福徳多者。謂是故如來説此財施
T1700_.33.0136a29: 福能感世間福徳多
T1700_.33.0136b01: 佛言若復有人｢於此經中受持乃至四句偈
T1700_.33.0136b02: 等爲他人説｣其福勝彼 述曰。此第三佛爲
T1700_.33.0136b03: 校量之中初正校量次釋所以。此初也。乃至
T1700_.33.0136b04: 四句偈者謂下至受持四句也。謂領納在心
T1700_.33.0136b05: 名受。記令不忘稱持。四句偈者謂明此宗義
T1700_.33.0136b06: 之處。義圓足者即爲一句。如説廣大第一常
T1700_.33.0136b07: 心不顛倒。此四心各爲一句也。又如不住於
T1700_.33.0136b08: 事應行布施即爲一句。如是准知。此經宗者
T1700_.33.0136b09: 謂無分別。破於分別爲宗也。如言色聲香味
T1700_.33.0136b10: 觸等者是集名。雖有多句義非足故終不成
T1700_.33.0136b11: 句也。如説不生亦不滅不常亦不斷等亦非
T1700_.33.0136b12: 句義也。謂由受持爲他説故能生智慧。證無
T1700_.33.0136b13: 相果。此福不空。唯此二種能趣菩提故
T1700_.33.0136b14: 何以｢故須菩提一切諸佛及諸佛阿耨多羅
T1700_.33.0136b15: 三藐三菩提法皆從｣此經出 述曰。此釋也。
T1700_.33.0136b16: 謂由因聽聞此經故依教思惟修習引無分
T1700_.33.0136b17: 別智。契會眞。智圓滿故。從此生理先妄覆
T1700_.33.0136b18: 故名之爲出今此總合説故但言出也。謂
T1700_.33.0136b19: 一切諸佛者報化二佛從此經生也。及諸佛
T1700_.33.0136b20: 阿耨菩提者諸法身佛從此經出也。論云
T1700_.33.0136b21: 於實名了因者謂於無爲實相了因所得也
T1700_.33.0136b22: ｢須菩提所｣謂佛法者即非佛法 述曰。更釋受
T1700_.33.0136b23: 持福勝之意也。謂以無分別智契證眞理。理
T1700_.33.0136b24: 智圓明名爲佛法。此唯十方諸佛同得名爲
T1700_.33.0136b25: 佛法。餘人不得故即非佛法。又初一法唯
T1700_.33.0136b26: 佛自解餘人不解名非佛法。此第一法即以
T1700_.33.0136b27: 受持此經及爲他説爲因。故説此二福徳勝
T1700_.33.0136b28: 也。上來世親釋。竟依無著者彼説欲得證得
T1700_.33.0136b29: 法身中有二。上來明智相法身竟。此明爲得
T1700_.33.0136c01: 福相至得法身住處也。謂外有疑曰。上説於
T1700_.33.0136c02: 眞如理中無智相法身可得。又無法可説者。
T1700_.33.0136c03: 欲受持此經爲欲得福耶。故如來爲校量也。
T1700_.33.0136c04: 謂於如來言説法身若有諸受之者。能生福
T1700_.33.0136c05: 相至得法身。故若受持一四句者生福甚多。
T1700_.33.0136c06: 依等五義如論應詳
T1700_.33.0136c07: 須菩提｢於意云何須陀洹能作是念我得｣須
T1700_.33.0136c08: 陀洹果不 述曰。依世親説此下有二校量。
T1700_.33.0136c09: 合二爲一文。於中二。初釋疑次校量。釋疑有
T1700_.33.0136c10: 三。一者約二乘以生疑。謂前説一切聖人以
T1700_.33.0136c11: 無爲法得名。無爲法中無説無取者。何故預
T1700_.33.0136c12: 流等云我能取自果。復云我得我證耶。第二
T1700_.33.0136c13: 疑云。若言無説無取者何故如來昔於燃燈
T1700_.33.0136c14: 佛所聞法。故從七地入八地耶。是即有説有
T1700_.33.0136c15: 取故。第三若無説無取者何故菩薩取莊嚴
T1700_.33.0136c16: 淨國土等耶。此三種疑皆於前説一切聖人
T1700_.33.0136c17: 以無爲法。而有差別故生疑也。不同前段校
T1700_.33.0136c18: 量中所生疑者皆於應不住相想以生也。就
T1700_.33.0136c19: 此破初疑之中有四。一一文中皆佛問次善
T1700_.33.0136c20: 現答。此爲初問也。流有二種一者生死流。二
T1700_.33.0136c21: 者出世流類。若望生死即是逆流。若望出世
T1700_.33.0136c22: 便是預流也
T1700_.33.0136c23: 須菩提言｢不也世尊何以故須陀洹名爲入
T1700_.33.0136c24: 流而無所入不入色聲香味觸法｣是名須陀
T1700_.33.0136c25: 洹 述曰。此第二善現答。初標答次釋答也。
T1700_.33.0136c26: 此答意云。若正在觀中證理之時。而無趣入
T1700_.33.0136c27: 不作趣入之解。故但爲其立名稱曰預流也。
T1700_.33.0136c28: 又若入色聲香等是有分別。正證眞理之時
T1700_.33.0136c29: 但冥契理。而不入色聲等法。故名預流也。餘
T1700_.33.0137a01: 皆據觀中而答也。謂在觀時不作能得能證
T1700_.33.0137a02: 解。故名與前無違也。上來世親意。無著者
T1700_.33.0137a03: 上來四差別竟。此第五爲修道勝得中無
T1700_.33.0137a04: 慢也。若八種住處之中第四離障礙住處中
T1700_.33.0137a05: 有十二。此初離慢障也。謂諸聖者云我能得
T1700_.33.0137a06: 果我是預流等。故名之爲慢。今答若在觀中
T1700_.33.0137a07: 之時而無我得之慢也。然前三果出觀容
T1700_.33.0137a08: 起。第四果者煩惱定無所知容起也
T1700_.33.0137a09: 須菩提｢於意云何斯陀含能作是念我得斯
T1700_.33.0137a10: 陀含果不須菩提言不也世尊何以故斯陀含
T1700_.33.0137a11: 名一往來而實無往來是名斯陀含須菩提於
T1700_.33.0137a12: 意云何阿那含能作是念我得阿那含果不須
T1700_.33.0137a13: 菩提言不也世尊何以故阿那含名爲不來而
T1700_.33.0137a14: 實無不來是故名阿那含須菩提於意云何阿
T1700_.33.0137a15: 羅漢能作是念我得阿羅漢道不須菩提言不
T1700_.33.0137a16: 也世尊何以故實無有法名阿羅漢世尊若阿
T1700_.33.0137a17: 羅漢作是念我得阿羅漢道即爲著我人｣衆
T1700_.33.0137a18: 生壽者 述曰。此後之三果皆應准前通釋。
T1700_.33.0137a19: 然前三果之中皆應有即爲著我人等譯家略
T1700_.33.0137a20: 故無也就第四果中初佛問次善現答。中初
T1700_.33.0137a21: 正答阿羅漢。次善現引己爲證令他信故
T1700_.33.0137a22: 世尊佛説｢我得無諍三昧人中最爲第一是
T1700_.33.0137a23: 第一離欲阿羅漢我不作是念我是離欲阿羅
T1700_.33.0137a24: 漢世尊我若作是念我得阿羅漢道世尊則不
T1700_.33.0137a25: 説須菩提是樂阿蘭那行者以須菩提實無所
T1700_.33.0137a26: 行而名須菩提是樂阿｣蘭那行 述曰。此第
T1700_.33.0137a27: 二引證也。言我是第一離欲者謂能離煩惱
T1700_.33.0137a28: 障及定障故也。以是倶解脱故不同慧解脱
T1700_.33.0137a29: 但離煩惱障也。就引己爲證之中有三。初明
T1700_.33.0137b01: 佛與勝名。次彰不念。後釋成前義。若作是念
T1700_.33.0137b02: 我得阿羅漢等者。是則有我人等執還有煩
T1700_.33.0137b03: 惱不能無諍。世尊即不説我爲無諍行也。以
T1700_.33.0137b04: 有諍故世尊説。即知我無不念得無諍行也｣
T1700_.33.0137b05: 佛告須菩提｢於意云何如來昔在然燈佛所
T1700_.33.0137b06: 於法｣有所得不 述曰。依世親釋此破第二
T1700_.33.0137b07: 疑也。於中初問次答。言然燈者即謂定光。謂
T1700_.33.0137b08: 釋迦佛昔爲菩薩之時。七地將滿當爾摩納
T1700_.33.0137b09: 仙人。聞定光佛欲來入城。遂從一女人買華
T1700_.33.0137b10: 將以散佛又表己之深敬。布髮掩泥當。爾
T1700_.33.0137b11: 佛爲説法即入八地。第三僧祇初也。其賣華
T1700_.33.0137b12: 女人聞言供佛遂不取錢。便共同願。因此而
T1700_.33.0137b13: 來恒爲夫婦作善知識即耶輸也。謂外有疑
T1700_.33.0137b14: 曰。上言聖人以無爲差別故無説無取。何
T1700_.33.0137b15: 故釋迦於燃燈所而取法。定光復爲説耶。今
T1700_.33.0137b16: 爲破此疑故以爲問也。言有所得者謂分別
T1700_.33.0137b17: 心妄所執法也。無所得者謂智證眞時無彼
T1700_.33.0137b18: 分別之心所得法也。但言無彼分別心之所
T1700_.33.0137b19: 得名無所得。不遮智内冥眞亦爲所得也。此
T1700_.33.0137b20: 意云。佛於定光所聞法時無於分別所執有
T1700_.33.0137b21: 所得法。但智内冥眞如於所執中都無所得。
T1700_.33.0137b22: 證智不可説不可取故亦無説無取也。故今
T1700_.33.0137b23: 問言佛於燃燈佛所智證於法時爲有所得不｣
T1700_.33.0137b24: 世尊如來｢在然燈佛所於法實｣無所得 述
T1700_.33.0137b25: 曰。此第二答可知也。論云不取理實智者。謂
T1700_.33.0137b26: 不取者不分別之心執取也。理實智者謂以
T1700_.33.0137b27: 智證實理時。分別取執者都無所得也。世親
T1700_.33.0137b28: 釋竟。無著者此第五爲不離佛出時。故離障
T1700_.33.0137b29: 住處十二中此第二離少聞障也。謂若行無
T1700_.33.0137c01: 所得名爲多聞。若作有所得是少聞。然佛於
T1700_.33.0137c02: 定光佛不作分別取執有所得。故是離少聞
T1700_.33.0137c03: 障也
T1700_.33.0137c04: 須菩提｢於意云何菩薩莊嚴｣佛土不 述曰。
T1700_.33.0137c05: 依世親此破第三疑也。謂有疑。曰無爲法中
T1700_.33.0137c06: 既不可取不可説者。何故菩薩取莊嚴淨佛
T1700_.33.0137c07: 國土。復云何受樂報佛取自法王身。復云何
T1700_.33.0137c08: 餘世間復取是法王身耶。此中有二初破彼
T1700_.33.0137c09: 疑菩薩取莊嚴淨土。次破疑佛取自法王身。
T1700_.33.0137c10: 初中有三。初佛問次善現答。後世尊示勸。
T1700_.33.0137c11: 此初問也。菩薩取莊嚴佛國土者。謂初地已
T1700_.33.0137c12: 上菩薩生報淨土。隨其分量於一一地見佛
T1700_.33.0137c13: 不同。自身有異既處淨土之中。即是取自莊
T1700_.33.0137c14: 嚴淨佛土。何故前言聖人以無爲有其差別
T1700_.33.0137c15: 無説無取耶。今破此疑者。謂諸菩薩以無分
T1700_.33.0137c16: 別智内證眞理莊嚴。故於外事形相之中即
T1700_.33.0137c17: 得七寶莊嚴。於内證莊嚴之時無説無取也。
T1700_.33.0137c18: 若於外事形相之中而言我莊嚴佛土者。此
T1700_.33.0137c19: 可爲取。菩薩便是住色等境中。既證無相之
T1700_.33.0137c20: 莊嚴。何名取淨土。故偈云智習唯識通。智習
T1700_.33.0137c21: 謂修習無分別智。唯識謂智相應淨識。通者
T1700_.33.0137c22: 謂達眞理。即眞莊嚴也。故攝大乘解十八圓
T1700_.33.0137c23: 滿淨土中云。出世善根之所集起者。此説淨
T1700_.33.0137c24: 因也。謂要發菩提心修行出世善根。積集長
T1700_.33.0137c25: 時即能證會。故名爲因。又廣大自在淨識爲
T1700_.33.0137c26: 相者。謂以淨識爲淨土體也。心淨即佛土淨
T1700_.33.0137c27: 故也。又云大念慧行以爲遊路。大止妙觀而
T1700_.33.0137c28: 爲所乘。廣大法味喜樂所持。空無相願爲所
T1700_.33.0137c29: 入門也。菩薩莊嚴佛土者。佛問善現云於外
T1700_.33.0138a01: 形相菩薩莊嚴佛土不
T1700_.33.0138a02: 不也世尊｢何以故莊嚴佛土者即非莊嚴｣是
T1700_.33.0138a03: 名莊嚴 述曰。第二答中初總答次別釋。但
T1700_.33.0138a04: 諸菩薩要内證莊嚴。方住外七寶。非如觀西
T1700_.33.0138a05: 方池水等名莊嚴也。有形相莊嚴即是住於
T1700_.33.0138a06: 色等境界中。故言莊嚴佛土者。謂内莊嚴也。
T1700_.33.0138a07: 即非莊嚴者非外形相莊嚴也。是名莊嚴者
T1700_.33.0138a08: 是無相無取眞莊嚴也
T1700_.33.0138a09: 是故須｢菩提諸菩薩摩訶薩應如是生清淨
T1700_.33.0138a10: 心不應住色生心不應住聲香味觸法生心應
T1700_.33.0138a11: 無所住｣而生其心 述曰。此第三示勸也。應
T1700_.33.0138a12: 如是生清淨心者。謂應修習淨智淨識清淨
T1700_.33.0138a13: 心。不應住色等生心者。謂不於外形相起莊
T1700_.33.0138a14: 嚴心。應無所住而生其心者。謂要以智證於
T1700_.33.0138a15: 無住。無住即無因也。無著釋者。十八差別
T1700_.33.0138a16: 之中此爲第七願淨佛土。離障住處十二之
T1700_.33.0138a17: 中第三爲離小攀縁作念修道。故小攀縁者
T1700_.33.0138a18: 謂作有形相莊嚴淨土。如求西方觀日水等
T1700_.33.0138a19: 也
T1700_.33.0138a20: 須菩提｢譬如有人身如須彌山王於意云何
T1700_.33.0138a21: 是身爲｣大不 述曰。此破第二取自法王身
T1700_.33.0138a22: 疑也。於中初問次答。謂有疑曰。前説聖人
T1700_.33.0138a23: 無爲而有差別。無説無取。何故報身自受用
T1700_.33.0138a24: 法樂取自法王身。謂身無限遍周法界。故一
T1700_.33.0138a25: 切世間復取彼。云是法王身。爲除此疑也。偈
T1700_.33.0138a26: 云如山王無取者。謂如須彌山居衆山而彼
T1700_.33.0138a27: 無心我是山王。衆生有分別心自取彼爲山
T1700_.33.0138a28: 王。報佛亦爾。已無分別心故自不言我是法
T1700_.33.0138a29: 王身。衆生有分別故起分別云彼是法王。佛
T1700_.33.0138b01: 無分別心故不自取爲法王身也
T1700_.33.0138b02: 須菩提言｢甚大世尊何以故佛説非身｣是名
T1700_.33.0138b03: 大身 述曰。此第二答也。佛説非身者謂非
T1700_.33.0138b04: 有分別身。是名大身者是無分別身也。無著
T1700_.33.0138b05: 釋云。此爲第八成就衆生。又是離障住處中
T1700_.33.0138b06: 第四離捨衆生障。故此意云。如來雖知不取
T1700_.33.0138b07: 形相名離小攀縁。然其報身廣大無量。羅睺
T1700_.33.0138b08: 阿修羅王如須彌山。大衆生尚不見其自體。
T1700_.33.0138b09: 何況欲界小衆生。是則如來捨離衆生不度
T1700_.33.0138b10: 也。爲此故有此文
T1700_.33.0138b11: 須菩提｢如恒河中所有沙數如是沙等恒河
T1700_.33.0138b12: 於意云何是諸恒河沙｣寧爲多不 述曰。依
T1700_.33.0138b13: 世親釋就大文第二重校量之中上來破疑
T1700_.33.0138b14: 竟。自下第二正校量中復二。初以財施校。次
T1700_.33.0138b15: 命施校。初中復二。初正校量次隨説。是經已
T1700_.33.0138b16: 下釋所以。前中有三。初世尊寄喩以問。次善
T1700_.33.0138b17: 現順佛以答。第三如來正爲校量。此初也。阿
T1700_.33.0138b18: 耨達池出四大河所以偏將恒河爲喩者。阿
T1700_.33.0138b19: 含經説有四義。一者有多沙故。二者世間以
T1700_.33.0138b20: 爲福故。謂將爲淨於彼求福故。三者經劫名
T1700_.33.0138b21: 不改故。四者佛近彼説法故也。如恒河中所
T1700_.33.0138b22: 有沙數者。謂取一恒河中沙也。謂方廣深淺
T1700_.33.0138b23: 四十里爲一恒河沙也。如是沙等恒河者謂
T1700_.33.0138b24: 以一恒河中沙。一一沙復作一恒河也。取此
T1700_.33.0138b25: 無量恒河中沙。一一沙是一佛世界。以此爾
T1700_.33.0138b26: 數恒河數三千大千世界以用布施。尚不如
T1700_.33.0138b27: 受持此經乃至一四句偈也。何以故。此少分
T1700_.33.0138b28: 受持功徳與菩提爲因。一切外縁所不能壞
T1700_.33.0138b29: 故。其財施者爲生死因易可破壞王賊等所
T1700_.33.0138c01: 侵故
T1700_.33.0138c02: 須菩提｢言甚多世尊但諸恒河尚多無數｣何
T1700_.33.0138c03: 況其沙 述曰。此第二善現答也
T1700_.33.0138c04: 須菩提我今實言｢告汝若有善男子善女人
T1700_.33.0138c05: 以七寶滿爾所恒河沙數三千大千世界以用
T1700_.33.0138c06: 布施得福多不須菩提言甚多世尊佛告須菩
T1700_.33.0138c07: 提若善男子善女人於此經中乃至受持四句
T1700_.33.0138c08: 偈等爲他人説而此福徳｣勝前福徳
T1700_.33.0138c09: 述曰。此第三佛正校量中有三。一佛問二須
T1700_.33.0138c10: 菩提答三佛校量也
T1700_.33.0138c11: 復次須菩提｢隨説是經乃至四句偈等當知
T1700_.33.0138c12: 此處一切世間天人阿修羅皆應供養如佛塔
T1700_.33.0138c13: 廟何況有人盡能受持讀誦須菩提當知是人
T1700_.33.0138c14: 成就最上第一希有之法若是經典所在之處
T1700_.33.0138c15: 即爲有佛若｣尊重弟子 述曰。自下第二釋
T1700_.33.0138c16: 所以也。於中有三復次。何以多財布施不如
T1700_.33.0138c17: 少受持耶。由釋此意故有三復次也。謂一者
T1700_.33.0138c18: 在處處勝在人人尊故。二當何名此經下
T1700_.33.0138c19: 能摧二障故勝。三者三千大千已下明財施
T1700_.33.0138c20: 爲染因法施爲淨因故勝。此即初也。於中復
T1700_.33.0138c21: 二。初明在處處勝。次明在人人尊。如佛塔廟
T1700_.33.0138c22: 者此是十方諸佛眞法身故。謂碎身舍利
T1700_.33.0138c23: 但一化佛之體。此般若經一切諸佛眞法身
T1700_.33.0138c24: 故也。依無著釋者。此一段文即是十八差別
T1700_.33.0138c25: 中第九遠離隨順外論散亂。故第四離障住
T1700_.33.0138c26: 處十二中第五離樂外論散亂也。謂令依此
T1700_.33.0138c27: 般若修學。不令習讀外典籍故。文中有二。初
T1700_.33.0138c28: 以四種因縁顯示此法勝異。次當何名此經
T1700_.33.0138c29: 下爲對治如言而執義。就前四因縁中即爲
T1700_.33.0139a01: 四。一者攝取福徳如經得福多彼。二者天等
T1700_.33.0139a02: 供養如經隨所有處等。三難作如經成就最
T1700_.33.0139a03: 上希有。四者起如來念如經則爲有佛等
T1700_.33.0139a04: 爾時須菩提｢白佛言世尊當何名此經我等｣
T1700_.33.0139a05: 云何奉持
T1700_.33.0139a06: 述曰。依世親此第二。復次釋所以也。謂諸煩
T1700_.33.0139a07: 惱如山如石。而有金剛能破。或煩惱如金剛
T1700_.33.0139a08: 般若能除斷故。或如彩畫之金剛。廣如無著
T1700_.33.0139a09: 釋。謂由有此種種堪能故受持般若功徳勝
T1700_.33.0139a10: 多財施也。於中初善現問次如來答。此初也｣
T1700_.33.0139a11: 佛告須菩提｢是經名爲金剛般若波羅蜜以
T1700_.33.0139a12: 是名字｣汝當奉持 述曰。第。二如來答中初
T1700_.33.0139a13: 示名勸持次釋所以
T1700_.33.0139a14: 所以者何｢須菩提佛説般若波羅蜜即非般
T1700_.33.0139a15: 若｣波羅蜜 述曰。此釋中初明諸佛同説同
T1700_.33.0139a16: 讃。次顯己不獨有説。此初也。佛説般若波羅
T1700_.33.0139a17: 蜜者十方佛同説也。謂雖無分別而説亦有
T1700_.33.0139a18: 因巡。而談如説但無分別取自法王非無因
T1700_.33.0139a19: 巡而有自體也則非般若波羅蜜者非一佛
T1700_.33.0139a20: 獨陳也。此意云。由般若是諸佛本母能出生
T1700_.33.0139a21: 諸佛。故諸佛同讃故。若有受持乃至四句者
T1700_.33.0139a22: 勝以多供養也
T1700_.33.0139a23: 須菩提於意云何｢如來有所説法不須菩提
T1700_.33.0139a24: 白佛言世尊如｣來無所説 述曰。此第二顯
T1700_.33.0139a25: 己不獨説。於中初佛問次善現答。問意云頗
T1700_.33.0139a26: 有一法如來獨説耶。善現答云無
T1700_.33.0139a27: 須菩提｢於意云何三千大千世界所有微塵｣
T1700_.33.0139a28: 是爲多不 述曰。此第三復次釋所以也。於中
T1700_.33.0139a29: 初釋前受持福多所以。次轉釋疑。前中有
T1700_.33.0139b01: 二。初問次答。此初也。謂碎世界以作塵者。有
T1700_.33.0139b02: 其二喩。一者勝喩。謂因少受持便生多功徳。
T1700_.33.0139b03: 世界者喩少持碎爲塵者喩生多福。二者劣
T1700_.33.0139b04: 喩。如以財施故多煩惱因。謂由所受施人因
T1700_.33.0139b05: 此而起種種鬪諍故。謂世界者喩財施。碎爲
T1700_.33.0139b06: 塵者喩生長煩惱。世界既爲塵因財施亦作
T1700_.33.0139b07: 染因也。今此意云。持法雖少生福甚多。財施
T1700_.33.0139b08: 雖多但増煩惱。故説雖多財施不及受持一
T1700_.33.0139b09: 四句也。故寄此意以爲問也
T1700_.33.0139b10: 須菩提言｢甚多世尊須菩提諸微塵如來説
T1700_.33.0139b11: 非微塵是名微塵如來説世界非世界｣是名
T1700_.33.0139b12: 世界 述曰。此答中初順佛稱多。次釋非如
T1700_.33.0139b13: 實。是微塵者謂碎世界以作塵。説非微塵者
T1700_.33.0139b14: 非如衞世等所執有實微塵也。謂但寄微塵
T1700_.33.0139b15: 以喩貪等。非即如言而有微塵故也。又釋但
T1700_.33.0139b16: 借微塵以喩貪等。非即微塵是貪體也。是
T1700_.33.0139b17: 名微塵者謂是寄喩之微塵也。説世界者謂
T1700_.33.0139b18: 以世界喩財物施。非世界是貪等因。財施爲
T1700_.33.0139b19: 貪因但借世界爲喩故
T1700_.33.0139b20: 須菩提｢於意云何可以三十二相見如來不
T1700_.33.0139b21: 不也世尊不可以三十二相得見如來何以故
T1700_.33.0139b22: 如來説三十二相即是非相是名｣三十二相
T1700_.33.0139b23: 　述曰。此第二轉釋疑也。謂前所説受持經
T1700_.33.0139b24: 者。生福甚多。即謂其福徳有相果故今破之。
T1700_.33.0139b25: 謂法身是如來非三十二相化身也。於中初
T1700_.33.0139b26: 問次答。説三十二相者謂化身。相即是非相
T1700_.33.0139b27: 者非法身相。是名三十二相者是化身三十
T1700_.33.0139b28: 二相也。上來依世親釋竟。依無著者經言大
T1700_.33.0139b29: 千世界已下此一段文十八差別中第十爲色
T1700_.33.0139c01: 身及衆生身摶取中觀破相應行即是離障
T1700_.33.0139c02: 住處中第六爲離於影像相自在中無巧便。
T1700_.33.0139c03: 故此意云。衆生於色身及名身摶取中無巧
T1700_.33.0139c04: 便故作一合相。今起方便破一合相故有此
T1700_.33.0139c05: 文也。然破中有二。一者破色身。二者破名身。
T1700_.33.0139c06: 色身有二。一者細謂微塵。如經所有微塵寧
T1700_.33.0139c07: 爲多不。二者破麁色身。如經諸微塵如來説
T1700_.33.0139c08: 非微塵。破名身者如經説世界非世界。以名
T1700_.33.0139c09: 無形段。不可有其麁細。故以世界爲喩也。如
T1700_.33.0139c10: 經可以三十二相等者。第十一爲供養給侍
T1700_.33.0139c11: 如來故。又是第七爲離不具足福資糧故。此
T1700_.33.0139c12: 意云。若欲供養如來求福資糧者。不應以相
T1700_.33.0139c13: 見第一義法身故也
T1700_.33.0139c14: 須菩提｢若有善男子善女人以恒河沙等身
T1700_.33.0139c15: 命布施若復有人於此經中乃至受持四句偈
T1700_.33.0139c16: 等爲他人説其福｣甚多 述曰。依世親釋。上
T1700_.33.0139c17: 來以財校量竟。自下以身命校量。於中初正
T1700_.33.0139c18: 校量。次釋福徳多所以。此初也。無著釋云。此
T1700_.33.0139c19: 第十二爲遠離利養及疲乏熱惱故於精進
T1700_.33.0139c20: 若退若不發故。又離障礙住中此第八爲離
T1700_.33.0139c21: 懈怠利養等樂味故。解云此説若有衆生。樂
T1700_.33.0139c22: 欲味著懈怠。或味著利養不發精進。或曾起
T1700_.33.0139c23: 功徳而復退失。爲令遠離此等故而以身命
T1700_.33.0139c24: 校量。意令進趣故也
T1700_.33.0139c25: 爾時須菩提｢聞説是經深解義趣涕涙悲泣
T1700_.33.0139c26: 而白佛言希有世尊佛説如是甚深經典我從
T1700_.33.0139c27: 昔來所得慧眼未曾得聞｣如是之經 述曰。
T1700_.33.0139c28: 世親云自下釋所以。於中有四一悲捨苦身
T1700_.33.0139c29: 聞法悲涙。二世尊若復下。明於此生信則生
T1700_.33.0140a01: 實相。三世尊是實相者下拂疑除病。四世尊
T1700_.33.0140a02: 我今得聞下進發信心。此爲初也。謂須菩提
T1700_.33.0140a03: 聞説捨身忍苦。又聞此經深義能得菩提。喜
T1700_.33.0140a04: 嘆自揚故懷悲泣也。無著釋云。自此下有其
T1700_.33.0140a05: 三文。初悲苦捨身聞法傷感與世親同。次若
T1700_.33.0140a06: 復有人下明發起精進生如義想。三我今得
T1700_.33.0140a07: 聞下爲令在坐味著懈怠諸菩薩生慚愧故。
T1700_.33.0140a08: 此爲初也
T1700_.33.0140a09: 世尊若復｢有人得聞是經信心清淨則生實
T1700_.33.0140a10: 相當知是人成就第一｣希有功徳 述曰。此
T1700_.33.0140a11: 第二文也。謂有聞經生信心者。當來定得無
T1700_.33.0140a12: 分別智。除妄分別證達二空名生實相。由如
T1700_.33.0140a13: 是故。雖復捨多身命不如受持也。以欲捨身
T1700_.33.0140a14: 恒輪生死非求慧行不趣菩提故也
T1700_.33.0140a15: 世尊是實相者則是非相｢是故如來｣説名實
T1700_.33.0140a16: 相 述曰。此第三拂疑除病也。是實相者謂
T1700_.33.0140a17: 無相爲相也。即是非相者。謂則非是虚妄分
T1700_.33.0140a18: 別所執差別之相。説名實相者。謂無虚妄之
T1700_.33.0140a19: 相説名實相也。謂有聞説實相言故。謂是虚
T1700_.33.0140a20: 妄分別所執之相。今言不是故有此文也
T1700_.33.0140a21: 世尊我今｢得聞如是經典信解受持不足爲
T1700_.33.0140a22: 難若當來世後五百歳其有衆生得聞是經信
T1700_.33.0140a23: 解受持是人則爲｣第一希有 述曰。此爲第
T1700_.33.0140a24: 四進發信心。即是無著第＊三爲令菩薩生慚
T1700_.33.0140a25: 愧也。謂説未惡世尚有衆生能生實相。況今
T1700_.33.0140a26: 現在菩薩聞説般若而不進修。謂惡人信解
T1700_.33.0140a27: 乃可希奇。菩薩受持蓋不足嘆。故有此文也。
T1700_.33.0140a28: 就此文中。初善現問次如來答。問中有三。初
T1700_.33.0140a29: 標問次釋後結。此初也
T1700_.33.0140b01: 何以故｢此人無我相人相衆生相｣壽者相
T1700_.33.0140b02: 述曰。此第二釋中有二。世親云。初明所取空
T1700_.33.0140b03: 次明能取空。子云此唯説法空也。無著云初
T1700_.33.0140b04: 明人空次明法空。離人家執故。此初也
T1700_.33.0140b05: 所以者何｢我相即是非相人相衆生相壽者
T1700_.33.0140b06: 相｣即是非相 述曰。此第二明法空也
T1700_.33.0140b07: 何以故離一切諸相則名諸佛 述曰。此第三
T1700_.33.0140b08: 結也。謂若有分別即有業生死起。既除分別
T1700_.33.0140b09: 之相妄想生死都無則名諸佛也。此意云。縱
T1700_.33.0140b10: 捨多身命非證理之因。若暫聽經便是離
T1700_.33.0140b11: 相之福。謂因受持聽聞故當證二無我理。既
T1700_.33.0140b12: 是勝因故多捨命之福也
T1700_.33.0140b13: 金剛般若經賛述卷上◎
T1700_.33.0140b14:
T1700_.33.0140b15:
T1700_.33.0140b16:
T1700_.33.0140b17: 金剛般若經賛述卷下
T1700_.33.0140b18:
T1700_.33.0140b19: 　大乘　基撰　
T1700_.33.0140b20: 佛告須菩提｢如是如是若復有人得聞是經
T1700_.33.0140b21: 不驚不怖不畏當知是人｣甚爲希有。述曰。
T1700_.33.0140b22: 此第二佛答。初標次釋。此初也。世親意云。驚
T1700_.33.0140b23: 謂驚恐。謂有衆生恐此經典非正道行故。怖
T1700_.33.0140b24: 者謂怖懼。依般若修學不能斷疑故。畏者謂
T1700_.33.0140b25: 由驚怖故畢竟不肯修學也。若有遠離彼處
T1700_.33.0140b26: 者名爲不驚不怖不畏也。無著云。謂聲聞乘
T1700_.33.0140b27: 中世尊説有法及有空。於聽聞此經時聞法
T1700_.33.0140b28: 無有故驚。聞空無有故怖。思量時於二不有
T1700_.33.0140b29: 理中不能相應故畏。更有別釋。爲三種無自
T1700_.33.0140c01: 性故應知。謂相生第一義等無自性故。解云
T1700_.33.0140c02: 謂於遍計所執無體相故名不驚。於依他起
T1700_.33.0140c03: 無自然生性故名不怖。於圓成實中無彼所
T1700_.33.0140c04: 執人法故不畏也
T1700_.33.0140c05: 何以故須菩提如來説第一波羅蜜即非第一
T1700_.33.0140c06: 波羅蜜是名第一波羅蜜 述曰。此第二讃
T1700_.33.0140c07: 釋勝也。世親云。如來説第一波羅蜜者。謂十
T1700_.33.0140c08: 方諸佛同説讃能爲大因故名爲第一。顯此
T1700_.33.0140c09: 經勝餘經也。非第一波羅蜜者。謂非餘人所
T1700_.33.0140c10: 得也。無分別智證無我理。唯十方佛得餘人
T1700_.33.0140c11: 不得。故是名第一波羅蜜者唯佛所得也。無
T1700_.33.0140c12: 著釋云。第一波羅蜜者。謂般若於餘五中最
T1700_.33.0140c13: 勝故也
T1700_.33.0140c14: 須菩提忍辱波羅蜜如來説非忍辱波羅蜜
T1700_.33.0140c15: 述曰。世親云。上來大文第二段竟。自下第三
T1700_.33.0140c16: 段文第四校量。於中初釋疑。次正校量。釋疑
T1700_.33.0140c17: 中有三。一者於前捨身命以生疑。謂有疑曰。
T1700_.33.0140c18: 向説彼身苦以彼捨身苦身而果報福是劣。
T1700_.33.0140c19: 若爾依此法門受持演説諸菩薩行苦行。彼
T1700_.33.0140c20: 苦行亦是苦果。云何此法門不成苦果。此
T1700_.33.0140c21: 意云。前説捨身命苦還得苦果身得福即劣。
T1700_.33.0140c22: 若爾者菩薩爲此法門故行諸苦行亦感苦身
T1700_.33.0140c23: 果。何福即勝。謂如薩陀波崙菩薩。於曇無竭
T1700_.33.0140c24: 菩薩所。求般若波羅蜜故打骨出髓而行供
T1700_.33.0140c25: 養。是苦得福應少。今答意。若爲慧行而捨身
T1700_.33.0140c26: 得福即多。若雖捨身不行慧行求菩提者。生
T1700_.33.0140c27: 死因故其福下劣也。就此文中大文有四。一
T1700_.33.0140c28: 者正破前疑。二者指事以顯。三者菩薩應離
T1700_.33.0140c29: 一切已下引初地菩薩爲示無住理。四者菩
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