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T1700_.33.0124a17:
T1700_.33.0124a18:
T1700_.33.0124a19: No. 1700 [cf. No. 235]
T1700_.33.0124a20: 刊行金剛般若經賛述序
T1700_.33.0124a21:
T1700_.33.0124a22: 般若六百卷。以金剛爲精髓所謂深妙玄約。
T1700_.33.0124a23: 群聖猶迷。非虚言也。在昔無著禀偈於彌勒。
T1700_.33.0124a24: 天親受旨乎賢兄。二論之出世。譬之猶雙懸
T1700_.33.0124a25: 日月燭照幽冥也。及法之東漸也。翻譯注疏。
T1700_.33.0124a26: 其類寔繁。傳説我三藏法師是常啼菩薩之
T1700_.33.0124a27: 後身。信乎其執破骨出髓之夙志。忘躯殉法。
T1700_.33.0124a28: 委運祈通。其譯諸經。託終於此法。以大呈嘉
T1700_.33.0124a29: 瑞及其上遷也。亦誦眞文以逝。其有大因縁
T1700_.33.0124b01: 於般若。而獨得其宗旨者。可以見已。而於本
T1700_.33.0124b02: 經。最注意焉。是以疏主受旨。特述三注。曰玄
T1700_.33.0124b03: 記。曰賛述。曰會釋。而其直就經文爲釋者。獨
T1700_.33.0124b04: 賛述爲然。然人徒知有此書。而莫之或目也。
T1700_.33.0124b05: 況能研索之乎。越前藝公嘗有歎於此。欲上
T1700_.33.0124b06: 梓行世。搜索四方。得五本焉。既已參互校訂
T1700_.33.0124b07: 之矣。念我興福更有善本。癸酉之夏。來謀之
T1700_.33.0124b08: 余。余嘉其志。出一本相示。蓋學頭所歴傳。藝
T1700_.33.0124b09: 公大喜持去。至於季秋。再來告其讎對卒業。
T1700_.33.0124b10: 乞余題語。余深懼以鄙言冠祖典。不遜之罪。
T1700_.33.0124b11: 不可逃也。固辭不敢。乙亥之夏刻竣。復持至
T1700_.33.0124b12: 求予必一言。以證考訂無私。予感其篤志。且
T1700_.33.0124b13: 喜法之弘傳也。乃忘僣越。略叙來由。以塞其
T1700_.33.0124b14: 責云
T1700_.33.0124b15: 文化十二年歳在乙亥夏五日
T1700_.33.0124b16: 　興福別室大僧都訓映謹識　
T1700_.33.0124b17:
T1700_.33.0124b18:
T1700_.33.0124b19: 刻金剛般若經賛述序
T1700_.33.0124b20:
T1700_.33.0124b21: 我曹衆生。從無始際。汨溺於生死海中。頭出
T1700_.33.0124b22: 頭沒。靡有出期。大聖世尊。憫之宣暢摩訶衍
T1700_.33.0124b23: 法。於中演説破有之教者。摩訶般若經。四處
T1700_.33.0124b24: 十六會説。而此金剛般若者。其第二處第九
T1700_.33.0124b25: 會説。實是覺海之要津。入道之寶戸也。是以
T1700_.33.0124b26: 支那日本諸大徳。疏此經者。僧肇淨影等無
T1700_.33.0124b27: 慮數十家。本朝鏤梓行世者亦頗多矣。唯大
T1700_.33.0124b28: 唐慈恩窺基法師。有疏二卷。東域録中稱賛述
T1700_.33.0124b29: 者。傳本邦以來。蓋千有餘年。而未梓行于世
T1700_.33.0124c01: 學者憾之。豈非缺乎。余同國社友丹山子法
T1700_.33.0124c02: 諱順藝者。天資聰敏。好學菩篤。遊學本黌。有
T1700_.33.0124c03: 年于茲。慨此典未現流於世。探其善本。刻苦
T1700_.33.0124c04: 校讎。頗延歳月。旁加邦讀。付諸剞劂氏。將上
T1700_.33.0124c05: 木令余作序。余雖不敏。曷不喜此典流後代
T1700_.33.0124c06: 布海内乎。且茲經。天台宗祖智者大師。有疏
T1700_.33.0124c07: 一卷華嚴宗祖至相大師。有疏二卷。三論宗
T1700_.33.0124c08: 祖吉藏法師。有疏四卷。今此書。即法相宗祖
T1700_.33.0124c09: 基法師之所撰。則四家大乘師之疏。得此而
T1700_.33.0124c10: 恰完矣。竊思。我社諸子。依此經疏研尋。則一
T1700_.33.0124c11: 乘三乘教義。性相二宗法門。坐而得之。是余
T1700_.33.0124c12: 深所冀也。丹山子此擧。亦茲意耳。因不恥鄙
T1700_.33.0124c13: 拙。聊述開刻之事縁。以辯其簡端云爾
T1700_.33.0124c14: 維歳文化十年癸酉仲冬閏月越州香月院釋
T1700_.33.0124c15: 深厲誌于京兆高倉學寮
T1700_.33.0124c16: 校訂例言六則
T1700_.33.0124c17: 一斯書。余所索得凡六本。其三是南都古本。
T1700_.33.0124c18: 而興福寺學頭歴傳本。又其最可據者。故
T1700_.33.0124c19: 今以此爲主。以參訂餘本。其渉兩可者。則
T1700_.33.0124c20: 並存之。又雖可疑。而諸本皆同者。則姑從
T1700_.33.0124c21: 原文。不敢臆斷。且掲注之上方。更俟善本
T1700_.33.0124c22: 一本經新翻未容潤飾。故此疏就什譯以解
T1700_.33.0124c23: 之。蓋以其譯在初流傳最廣耳。然有什本
T1700_.33.0124c24: 所闕一二以餘本補之者。今圈其右方而
T1700_.33.0124c25: 注之於格上
T1700_.33.0124c26: 一此疏所牒經文。毎擧其首尾略去中間。今
T1700_.33.0124c27: 就現藏補填全文。以便撿閲
T1700_.33.0124c28: 一本經諸家所刊行有數本。今直就大藏。抽
T1700_.33.0124c29: 出本經讐之。於疏所牒。挍其同異。大藏。又
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:

Footnote:

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