1 X26n0530_p0739c01 　 2 X26n0530_p0739c02 　　 刻般若心經疏詒謀鈔跋 3 X26n0530_p0739c03 　 4 X26n0530_p0739c04 詒謀鈔。宋孤山圓師。釋自撰般若心經疏。其書研精 5 X26n0530_p0739c05 發微。使經疏旨益彰彰焉。誠有益於物也。然疏已久 6 X26n0530_p0739c06 行。而其鈔未流。學者憾之。近吾　靈空和尚。嘗為之 7 X26n0530_p0739c07 較正。且加訓點。劂生請鍥諸梓。就予需跋語。予雖不 8 X26n0530_p0739c08 文。隨喜其成。遂書卑云。 9 X26n0530_p0739c09 享保己亥年五月天台沙門智空謹書 10 X26n0530_p0739c10 　 11 X26n0530_p0739c11 　 12 X26n0530_p0739c12 　 13 X26n0530_p0739c13 　 14 X26n0530_p0739c14 　 15 X26n0530_p0739c15 般若心經疏詒謀鈔(有引) 16 X26n0530_p0739c16 　 17 X26n0530_p0739c17 　 18 X26n0530_p0739c18 序曰此經理幽辭要中庸子嘗以三觀義疏之愚恐 19 X26n0530_p0739c19 後昆惑疏之之言於是作鈔以翼之號詒謀焉。 20 X26n0530_p0739c20 釋疏為二初題目二初標總題。　標題尚簡止取四 21 X26n0530_p0739c21 字為疏別目疏者疏通經義也并序者顯疏中有序 22 X26n0530_p0739c22 也。 23 X26n0530_p0739c23 二顯述者孤山所居之處也住錢唐二湖之西北孤 24 X26n0530_p0739c24 絕峙於水中而不與眾山連接世謂之孤山也沙門 25 X26n0530_p0740a01 釋者沙門云息惡號也釋者具云釋迦此翻能仁姓 26 X26n0530_p0740a02 也外道有號沙門者稱釋以簡之釋種有不出家者 27 X26n0530_p0740a03 稱沙門以簡之兼稱之旨也又此方古者皆隨師姓 28 X26n0530_p0740a04 如支遁本姓關既從支法領出家因姓支也道安嘗 29 X26n0530_p0740a05 謂既皆依佛出家宜同佛姓自是沙門皆稱釋氏及 30 X26n0530_p0740a06 阿含經後至果有四河入海無復本名四姓出家同 31 X26n0530_p0740a07 稱釋氏之說故知道安深識冥符聖典智圓名也字 32 X26n0530_p0740a08 無外不知何許人既養疾孤山遂以標其所住姓徐 33 X26n0530_p0740a09 氏自號中庸子作中庸子傳三篇以見意嘗慨此經 34 X26n0530_p0740a10 三觀之義明道若昧故後生日誦其語而不知之因 35 X26n0530_p0740a11 撰斯疏一日而就且曰冀後世有達如智者章安者 36 X26n0530_p0740a12 疏之則吾之言期灰滅今有述者事不得已也吾豈 37 X26n0530_p0740a13 好名哉譬若幻人撰幻疏訓幻眾以修學吾不得其 38 X26n0530_p0740a14 是□高下矣即大宋天禧元年歲次丁巳秋九月十 39 X26n0530_p0740a15 一日也述者鄭康成云述謂訓其義也樂記曰知禮 40 X26n0530_p0740a16 樂之情者能作識禮樂之文者能述。 41 X26n0530_p0740a17 二本文二初總序二初廣序教法旨趣二初明文字 42 X26n0530_p0740a18 能顯二初正明至道觀照般若也真空實相般若也 43 X26n0530_p0740a19 名說文字般若也理智一如本無名說眾生不覺須 44 X26n0530_p0740a20 立其名字以詮辨假言說以識知是故文字能詮其 45 X26n0530_p0740a21 二也。 46 X26n0530_p0740a22 二繇下結示繇自也由不覺故自是以般若之名名 47 X26n0530_p0740a23 於無名之觀照廣略之說說於無說之實相。 48 X26n0530_p0740a24 二既下示廣略被機二初通序廣略二初明廣略理 49 X26n0530_p0740b01 等三初明教異由機利鈍者此約得悟為機利根聞 50 X26n0530_p0740b02 略說則悟鈍根待廣說方解若約聞持為機則利根 51 X26n0530_p0740b03 能持廣鈍根但持略非今意也詳略者詳則六百卷 52 X26n0530_p0740b04 略則一十四行詳謂審說亦廣也。 53 X26n0530_p0740b05 二譬下寄喻顯理筌蹄喻廣略教魚兔喻真空理莊 54 X26n0530_p0740b06 子云筌者所以在魚也得魚而忘筌蹄者所以在兔 55 X26n0530_p0740b07 也得兔而忘蹄言者所以在意也得意而忘言注云 56 X26n0530_p0740b08 筌魚笱(音拘)蹄兔置(音嗟)也說文作 57 X26n0530_p0740b09 三若下悟者一如二十萬頌者頌有四種一名阿耨 58 X26n0530_p0740b10 窣睹婆頌此不問長行與偈但數字滿三十二即為 59 X26n0530_p0740b11 一偈二名伽陀此云諷頌或名直頌謂以偈說法非 60 X26n0530_p0740b12 頌長行舊云孤起是也三名祇夜此云應頌舊云重 61 X26n0530_p0740b13 頌四名蘊馱南此云集施頌謂以少言攝集多義施 62 X26n0530_p0740b14 他誦持今云二十萬頌蓋阿耨窣睹婆頌也十四行 63 X26n0530_p0740b15 者古經以一十七字為行也後世變亂制度或增或 64 X26n0530_p0740b16 減非多非少者以所悟真空無廣略故。 65 X26n0530_p0740b17 二然下明廣略教等謂非但所詮一如只約能詮其 66 X26n0530_p0740b18 義亦等故不可於廣略二教起優劣心也文為三初 67 X26n0530_p0740b19 約法雙標圓音四辨也雅誥廣略也雅正也誥覺也 68 X26n0530_p0740b20 以廣略教覺悟眾生令歸正道也爰曰也相去聲視 69 X26n0530_p0740b21 也異宜者彼鈍宜廣此利宜略實下此略則但指本 70 X26n0530_p0740b22 根彼廣則具論枝末俱談一樹也故云相攝。 71 X26n0530_p0740b23 二彼則下舉喻雙釋毛目綱領者舉衣網為喻也毛 72 X26n0530_p0740b24 謂衣之毛目謂網上之目綱謂網上之繩領謂衣上 73 X26n0530_p0740c01 之領毛者古以獸皮為衣如狐裘羔裘之屬是故下 74 X26n0530_p0740c02 雙釋六百卷廣說如備談毛目十四行略說如舉綱 75 X26n0530_p0740c03 領俱是談其衣網故示毛目不為煩陳綱領不為寡。 76 X26n0530_p0740c04 三二涂下指同雙結二涂謂廣略相埒者以彼廣談 77 X26n0530_p0740c05 只是委示今經三科因緣四諦境智之法耳故文雖 78 X26n0530_p0740c06 廣略義則相等涂音圖道路也與塗途同禮記作涂 79 X26n0530_p0740c07 埒音劣等也馬遷史云吳諸候也以即山鑄錢富埒 80 X26n0530_p0740c08 天子一味下同歸熟蘇一味亦是同歸真空一味也。 81 X26n0530_p0740c09 二至下別歎今經二初正歎二初舉玄旨歎初二句 82 X26n0530_p0740c10 歎用次二句歎宗後四句歎體由遣著故知果成由 83 X26n0530_p0740c11 智果成故空理顯此其次第也蕩滌群疑者謂外道 84 X26n0530_p0740c12 諸見三教凡聖圓內外凡若了空相眾惑皆蕩開濟 85 X26n0530_p0740c13 正理者中道真空名為正理部既帶二稍通通真及 86 X26n0530_p0740c14 以但中今從正意及利根說則正理唯圓豈止下歎 87 X26n0530_p0740c15 宗也由圓照故能見能知抑語辭也迷不二故為生 88 X26n0530_p0740c16 悟不二故為佛迷悟雖異不二理同無首下歎體也 89 X26n0530_p0740c17 圓空之理無始無終故迎之不見其首隨之不見其 90 X26n0530_p0740c18 後豈可以凡夫偏小心思言議也杳深也朕直引反 91 X26n0530_p0740c19 兆也。 92 X26n0530_p0740c20 二苦下舉經文歎苦厄空故無可度菩提空故無可 93 X26n0530_p0740c21 得經云度一切苦厄得阿耨菩提者蓋以無度名度 94 X26n0530_p0740c22 無得名得耳。 95 X26n0530_p0740c23 二可下結歎反本等者復本性之徑路也以十四行 96 X26n0530_p0740c24 攝彼六百非要如何前陣者言其勇也喻破迷之勝 97 X26n0530_p0741a01 上歎生善下歎滅惡。 98 X26n0530_p0741a02 二敢下序撰疏所宗二初示所宗率循也台崖者山 99 X26n0530_p0741a03 也以上應台星故名天台指智者所住也龍樹即付 100 X26n0530_p0741a04 法藏第十三祖以去佛逾遠學路不一諸宗詭雜故 101 X26n0530_p0741a05 龍樹作大智度論釋摩訶般若經大明中道之義名 102 X26n0530_p0741a06 法性宗焉於後秦世教流此土北齊慧文依論立觀 103 X26n0530_p0741a07 口授南岳傳智者故三觀之學大行於華夏矣故智 104 X26n0530_p0741a08 者所說法門悉是開張龍猛之義耳發揮者謂發越 105 X26n0530_p0741a09 揮散此經深理要文也。 106 X26n0530_p0741a10 二庶下明利物庶幸也詒遺也厥其也謂遺其後世 107 X26n0530_p0741a11 法子法孫修道之善謀也俾使也室心也白道也心 108 X26n0530_p0741a12 虛則體道上句出毛詩下句出莊子者矣語辭也。 109 X26n0530_p0741a13 五蘊皆空者本唯一空迷成五蘊如由眼病見空有 110 X26n0530_p0741a14 華華處空處曾無二相簡異偏淺者藏通觀空別觀 111 X26n0530_p0741a15 次第此三偏說不稱本性悉名為淺此即下智冥於 112 X26n0530_p0741a16 境義通五即既約破死的在分極相似但破分段不 113 X26n0530_p0741a17 得名為度一切苦然度苦之義亦通五即名字解了 114 X26n0530_p0741a18 二死一心本無所有豈非度一切耶二死者界內有 115 X26n0530_p0741a19 分段生死界外有變易生死金口謂黃金色身口業 116 X26n0530_p0741a20 所宣也四門謂空有兩亦雙非異名召理者如華嚴 117 X26n0530_p0741a21 名法界方等名解脫大品名佛母法華名一乘涅槃 118 X26n0530_p0741a22 名佛性今經名蘊空皆召於無名之理也多在空門 119 X26n0530_p0741a23 者以亦有四門正在空耳問何文明四門耶答色不 120 X26n0530_p0741a24 異空空門也空不異色有門也色即是空空即是色 121 X26n0530_p0741b01 即兩亦雙非門也是空是色即兩亦色空遮色空色 122 X26n0530_p0741b02 遮空即雙非而正為談空蕩著故云多在空門般若 123 X26n0530_p0741b03 翻智慧者祕密與多含此無并順古生善故不翻奘 124 X26n0530_p0741b04 師立五例般若可翻而存梵者為生善故大論云般 125 X26n0530_p0741b05 若尊重智慧輕薄不可以輕代重而有三種者準般 126 X26n0530_p0741b06 若論有五種三如今文四相應般若亦名般若伴即 127 X26n0530_p0741b07 與智相應同時心王心所皆名般若五者眷屬般若 128 X26n0530_p0741b08 亦名般若境即與智同時五蘊能與般若而為眷屬 129 X26n0530_p0741b09 故攝此二歸觀照中一家宗塗多者束為三少者開 130 X26n0530_p0741b10 為三俾三一互融歸一心故生死此岸謂理等四即 131 X26n0530_p0741b11 煩惱中流謂分真四十一位無明未盡也涅槃彼岸 132 X26n0530_p0741b12 妙覺究竟也亦應近取分真為彼岸須存兩意方盡 133 X26n0530_p0741b13 經旨方寸者俗書說人之心藏唯方一寸正法念經 134 X26n0530_p0741b14 云心如蓮華開合提謂經云心如帝王皆肉團心也 135 X26n0530_p0741b15 問經云依般若故心無罣礙是則約法解心其義甚 136 X26n0530_p0741b16 便何以約喻釋耶答約法義通廣略皆爾約喻義局 137 X26n0530_p0741b17 局在略文局親通疏思之可解訓法訓常各含教行 138 X26n0530_p0741b18 理三義謂教行理俱可軌俱不易也一切賢聖等者 139 X26n0530_p0741b19 無為是一賢解則淺聖證則深故有差別般若是一 140 X26n0530_p0741b20 法者即實相般若問下恐皆空之言濫於偏小故須 141 X26n0530_p0741b21 簡擇文中先對三藏小簡次對通別簡具法是俗者 142 X26n0530_p0741b22 謂本具百界三千也不動是中者荊谿云心性不動 143 X26n0530_p0741b23 假立中名遠近巧拙等者十界為遠六界為近藏析 144 X26n0530_p0741b24 空通即空界內巧拙也別次第圓不次第外巧拙也 145 X26n0530_p0741c01 前三不具法唯圓即具法與奪而言者與其生空之 146 X26n0530_p0741c02 稱奪其法空之名此乃半與半奪若全奪則皆無尚 147 X26n0530_p0741c03 受變易生死故全與則皆有已破分段假實故正以 148 X26n0530_p0741c04 空中破著者夫三諦圓融無時不爾隨機破病用有 149 X26n0530_p0741c05 不同如如意珠具寶瑩圓體常無減點以示人或言 150 X26n0530_p0741c06 其瑩或言其圓或言具寶般若論空點其無也心珠 151 X26n0530_p0741c07 理體豈爽寶圓自古人師不識大體或云般若是無 152 X26n0530_p0741c08 相教或稱泯絕無寄宗或號誑相不真宗謂比華嚴 153 X26n0530_p0741c09 涅槃其理猶劣執瑩非珠不知其可也今以旁正言 154 X26n0530_p0741c10 之自曉進不故一家所說論其兼帶開會則優劣自 155 X26n0530_p0741c11 殊圓理元同經王無別菩薩下著盡體顯顯有分極 156 X26n0530_p0741c12 故有二果經云菩提薩埵依般若故乃至云究竟涅 157 X26n0530_p0741c13 槃證分果也經云三世諸佛依般若故得阿耨菩提 158 X26n0530_p0741c14 證極果也四用下度二死是破惡用得二果是生善 159 X26n0530_p0741c15 用度二死得二果俱通分極菩提智果也涅槃斷果 160 X26n0530_p0741c16 也五教下教者聖人被下之言也教傚也使人放傚 161 X26n0530_p0741c17 之也熟蘇者準大經五味喻也則華嚴如乳鹿苑如 162 X26n0530_p0741c18 酪方等如生蘇般若如熟蘇法華涅槃如醍醐此約 163 X26n0530_p0741c19 逗機次第為言非論法體濃淡般若罽賓國人法月 164 X26n0530_p0741c20 西域人並唐時來此土通四人者為佛印可咸名佛 165 X26n0530_p0741c21 說即靈鷲山者法月所翻本云一時佛在王舍大城 166 X26n0530_p0741c22 靈鷲山中也。 167 X26n0530_p0741c23 此經無序等者人釋藏疏皆將疏文足成三分截鶴 168 X26n0530_p0741c24 續鳧難成一體分本分經經既唯正何用足之經家 169 X26n0530_p0742a01 者阿難是結集經家也然此二段初是阿難記事次 170 X26n0530_p0742a02 是阿難記言是知結集不出言事問撰疏者何不以 171 X26n0530_p0742a03 記事為序分記言為正說分邪答此分節有何不可 172 X26n0530_p0742a04 今詳疏文顯有此義初云標起即敘起也次段則顯 173 X26n0530_p0742a05 云利他正說豈非分經為序正二段邪然於序中但 174 X26n0530_p0742a06 是別序通序全瑩若爾何故疏文向云無序及流通 175 X26n0530_p0742a07 邪答此據法月所譯顯令記事之文宜在正宗故彼 176 X26n0530_p0742a08 經云爾時觀自在菩薩即從座起白佛言我欲於此 177 X26n0530_p0742a09 會中說諸菩薩普遍智藏般若波羅蜜多心唯願世 178 X26n0530_p0742a10 尊聽我所說爾時世尊以微妙音告觀自在言具大 179 X26n0530_p0742a11 悲者聽汝所說與諸眾生作大光明此即發起序也 180 X26n0530_p0742a12 經云於是觀自在蒙佛聽許佛所護念入於佛慧光 181 X26n0530_p0742a13 三昧正受入此定已以三昧力行深般若波羅蜜多 182 X26n0530_p0742a14 時照見五蘊自性皆空等觀文次第豈非正宗是故 183 X26n0530_p0742a15 今疏不分為序若一往分文則似有二段義如向說 184 X26n0530_p0742a16 觀其音聲即普門品不縱不橫者一即三故不縱三 185 X26n0530_p0742a17 即一故不橫無前無後者其猶一月等現百川誰分 186 X26n0530_p0742a18 前後從境得名者菩提是上求境眾生是下化境。 187 X26n0530_p0742a19 但中不但中者離邊之中名為但中中即邊故名不 188 X26n0530_p0742a20 但中即修般若者修三觀也。 189 X26n0530_p0742a21 蘊取積聚者謂多法積聚如色有多種等陰取蓋覆 190 X26n0530_p0742a22 者使真空不得顯故新舊兩翻各得一義又婆沙云 191 X26n0530_p0742a23 陰是何義答聚義略義積義總義是知言陰亦有積 192 X26n0530_p0742a24 聚義也今云蓋覆且取一邊初觀陰境者彼明十境 193 X26n0530_p0742b01 一陰入二煩惱三病患四業相五魔事六禪定七諸 194 X26n0530_p0742b02 見八上慢九二乘十菩薩陰境現觀餘九待發方觀 195 X26n0530_p0742b03 全色是心者如即波是水也寧豈也中亦下淨名疏 196 X26n0530_p0742b04 云菩薩以趣佛慧觀中道法性不見涅槃生死內外 197 X26n0530_p0742b05 可住可在此即空二邊名中也故光明疏釋空品云 198 X26n0530_p0742b06 空者空有空無兩邊清淨名之為空。 199 X26n0530_p0742b07 三惑者見思塵沙無明也正在住前者即觀行相似 200 X26n0530_p0742b08 也位位至義也者分修中智即行般若分破變易即 201 X26n0530_p0742b09 度苦厄今觀音位居等覺則是度十地變易生死之 202 X26n0530_p0742b10 苦厄。 203 X26n0530_p0742b11 所以下以聖人說法不出四悉益物故適悅亦歡喜 204 X26n0530_p0742b12 也應知下至則能發慧者即是境隨心轉也一對示 205 X26n0530_p0742b13 至釋成者文三義二謂前二解文後一引證意唯在 206 X26n0530_p0742b14 一以觀法示偏小故引中論證觀法故儆大者儆誡 207 X26n0530_p0742b15 也高著者著陟慮反明也顯也凡夫小之執者凡夫 208 X26n0530_p0742b16 外道及兩教小乘也偏菩薩三教也圓初心謂住前 209 X26n0530_p0742b17 也心漸通泰者方等被呵雖小執漸輕而慕大彌切 210 X26n0530_p0742b18 情存高下悟理何從故聞皆空之談稍除彼此之見 211 X26n0530_p0742b19 對揚大法通泰可知故至法華直聞一乘即能棄小 212 X26n0530_p0742b20 利根菩薩等者三教初心者轉入通別斷惑者接入 213 X26n0530_p0742b21 圓教住前者進入悉由聞般若教修無所得心也存 214 X26n0530_p0742b22 梵從華者西域是梵國梵天種故此方稱華夏冕服 215 X26n0530_p0742b23 彩章曰華大國曰夏或謂不然者然是也恐執新翻 216 X26n0530_p0742b24 以非今釋故答云吾從古翻釋義也以祖師智者用 217 X26n0530_p0742c01 古翻故極鄰虛者其塵至微鄰於虛空名鄰虛塵三 218 X26n0530_p0742c02 藏有門存鄰虛空門破鄰虛七鄰虛為一透金塵七 219 X26n0530_p0742c03 透金塵為一透水塵七透水塵為一兔毛塵七兔毛 220 X26n0530_p0742c04 塵為一羊毛塵七羊毛塵為一牛毛塵七牛毛塵為 221 X26n0530_p0742c05 一隙中游塵還須扶習者至八地時以誓願扶餘殘 222 X26n0530_p0742c06 習氣也由習故入生死由願故化有情儻知空不異 223 X26n0530_p0742c07 色何須留習潤生離空有二邊者十住破有十行破 224 X26n0530_p0742c08 空十向習中十地證中豈知下遮照同時即三觀圓 225 X26n0530_p0742c09 融圓教初心便即修學問般若唯三教何故對示藏 226 X26n0530_p0742c10 教人耶答部內說三許修學故若論蕩破尚及外道 227 X26n0530_p0742c11 況藏教乎豈以所破為所說耶是知至符契者觀與 228 X26n0530_p0742c12 文合如符契符者孚也徵召防偽事資中孚三代玉 229 X26n0530_p0742c13 瑞漢世金竹末代從省代以書翰契者結也上古純 230 X26n0530_p0742c14 質結繩執契今羌胡徵數負販記緡其遺風也文心 231 X26n0530_p0742c15 彫龍曰朝市徵信則有符契券疏伐樹得根者以枝 232 X26n0530_p0742c16 葉之多悉一根故去尺就寸者以丈尺之內悉是寸 233 X26n0530_p0742c17 故根與寸喻識心也觀色知心者雖先示色空豈不 234 X26n0530_p0742c18 知色由心變色即心乎彼明下滅後根性豈如佛世 235 X26n0530_p0742c19 例餘四蘊者具談應云受不異空空不異受受即是 236 X26n0530_p0742c20 空空即是受乃至識皆爾。 237 X26n0530_p0742c21 分四下生起者法體本空故離諸法達空遣著得有 238 X26n0530_p0742c22 果證既由空得須歎勝能各有蘊等者皆具下四段 239 X26n0530_p0742c23 義也當相是空等者即諸法相是真空相猶如波相 240 X26n0530_p0742c24 即是水相義均者均齊也對障下生死是動相故名 241 X26n0530_p0743a01 生涅槃是靜相故稱滅煩惱染汙名垢菩提覺了名 242 X26n0530_p0743a02 淨結業累縛名增解脫離縛名滅以三下述意也以 243 X26n0530_p0743a03 空無二相故六並不頗符今意者頗偏也符合也以 244 X26n0530_p0743a04 論立三偏合六即但開合之殊耳既是合六為三則 245 X26n0530_p0743a05 順今經三雙義也道前謂真道之前即理等四也自 246 X26n0530_p0743a06 性住者在纏不染也道中者即分真也在極聖及住 247 X26n0530_p0743a07 前凡夫之中間故引出者初住已上以智發理名為 248 X26n0530_p0743a08 引出道後者居聖道之極故至于得果究竟顯性也 249 X26n0530_p0743a09 異名也者其理本一立二種名因人有果人之性名 250 X26n0530_p0743a10 為佛性果人所覺唯覺真空故真空佛性義異名異 251 X26n0530_p0743a11 心體無別染位者理等四即無明惑染全在故染淨 252 X26n0530_p0743a12 者無明未盡分得真智故純淨者無明究竟盡故彼 253 X26n0530_p0743a13 論以染位名眾生界染淨位名菩薩界純淨位名如 254 X26n0530_p0743a14 來界。 255 X26n0530_p0743a15 答下六凡中人天攝藏菩薩也三科亦通佛者涅槃 256 X26n0530_p0743a16 云捨無常色獲得常色乃至捨無常識獲常識樂我 257 X26n0530_p0743a17 淨等皆爾此乃四德之理非聚而聚亦可名蘊央掘 258 X26n0530_p0743a18 云所謂彼眼根於諸如來常具足無減修了了分明 259 X26n0530_p0743a19 見乃至意根云分明知是故佛界亦有處等是故三 260 X26n0530_p0743a20 科通佛也境智亦該凡者該包也至如地獄眾生亦 261 X26n0530_p0743a21 有發心觀理之者文舉初後二段也其四諦因緣亦 262 X26n0530_p0743a22 界界各有此皆約事非論理具互具意者此即約理 263 X26n0530_p0743a23 具釋也以一界具十界故仍用四段別對亦自相收 264 X26n0530_p0743a24 由互具故然此兩重總意至下別釋言不累述意乃 265 X26n0530_p0743b01 常合行者照之讀者了之消者示之蘊處界者俱舍 266 X26n0530_p0743b02 云愚根樂有三故說蘊處界愚者迷也佛為迷心眾 267 X26n0530_p0743b03 生說五蘊則合色開心為迷色眾生說十二處則開 268 X26n0530_p0743b04 色合心為俱迷者說十八界則心色俱開又對上中 269 X26n0530_p0743b05 下根故說此三又為樂略樂中樂廣說三也然此三 270 X26n0530_p0743b06 科等義止陳梗概無用委談將恐此經變成名相亡 271 X26n0530_p0743b07 情遣著正在斯文宗旨宜分不當瀆亂故藏師至此 272 X26n0530_p0743b08 亦指對法等論今疏亦然略示名數耳合色為一者 273 X26n0530_p0743b09 色是質礙之法名為色色有十四種所謂四大五根 274 X26n0530_p0743b10 五塵此之十四並是色法故云合也開心為四者謂 275 X26n0530_p0743b11 受想行識也領納所緣為受受有六種謂六觸因緣 276 X26n0530_p0743b12 生六受但境既有違順非違非順之別故六受亦各 277 X26n0530_p0743b13 有苦受樂受不苦不樂受之異也能取所領之緣相 278 X26n0530_p0743b14 名為想想有六種謂取所領六塵之相為六想也造 279 X26n0530_p0743b15 作之心能起於果名為行行有六種大品經中說為 280 X26n0530_p0743b16 六思思即是業謂於六想之後各起不善業善業無 281 X26n0530_p0743b17 動業也了別所緣之境名為識識有六種即是六識 282 X26n0530_p0743b18 若論師多云識在三心之前諸大乘經皆明識最居 283 X26n0530_p0743b19 後今依經為次。 284 X26n0530_p0743b20 十二處者處以生長為義謂內六根能發生六識外 285 X26n0530_p0743b21 六境能牽生六識舊名十二入以涉入為義根塵相 286 X26n0530_p0743b22 對則有識生識依根塵仍為能入根塵即是所入言 287 X26n0530_p0743b23 十二入者從所入受名合心為一半者對蘊開心故 288 X26n0530_p0743b24 此云合一謂意處心對一切法即有能知之用名之 289 X26n0530_p0743c01 為意意即心王也是中除諸心數法但取心王以為 290 X26n0530_p0743c02 意入故下釋云意處全也半謂法處一分心所也一 291 X26n0530_p0743c03 切對意所知之法名法處法有二種攝一切法一者 292 X26n0530_p0743c04 心法是中除心王但取相應諸心數法也二者非心 293 X26n0530_p0743c05 法即過去未來色法及心不相應諸行及三無為法 294 X26n0530_p0743c06 也今除非心法故下釋云及法處一分五根謂眼耳 295 X26n0530_p0743c07 鼻舌身也五境謂色聲香味觸也身分對色能見色 296 X26n0530_p0743c08 之處名眼眼是四大造色體為十色共成所謂四大 297 X26n0530_p0743c09 四微身根微眼根微也身分對聲能聞聲之處名耳 298 X26n0530_p0743c10 耳是四大造色亦為十色共成謂四大四微身根微 299 X26n0530_p0743c11 耳根微身分對香能聞香之處名鼻鼻是四大造色 300 X26n0530_p0743c12 亦為十色共成四大四微身根微鼻根微身分對味 301 X26n0530_p0743c13 能知味之處名為舌舌是四大造色亦為十色所成 302 X26n0530_p0743c14 四大四微身根微舌根微六分假合之體對觸能覺 303 X26n0530_p0743c15 觸之處皆名為身身是四大造色但有九色所成四 304 X26n0530_p0743c16 大四微身根微是為五根也。 305 X26n0530_p0743c17 五境者一切對眼所見之色名為色色有二種攝一 306 X26n0530_p0743c18 切色一正報可見色眾生身色青黃赤白黑色等二 307 X26n0530_p0743c19 依報可見色外無知青黃赤白黑等色也一切耳所 308 X26n0530_p0743c20 聞之色曰聲聲有二種攝一切聲一從正報色出聲 309 X26n0530_p0743c21 眾生語言音聲也二從依報色出聲也一切對鼻所 310 X26n0530_p0743c22 聞之色名香香有二種攝一切香外一切無知色眾 311 X26n0530_p0743c23 生身中香臭也二依報色出香外一切無知色中所 312 X26n0530_p0743c24 有香臭也一切對舌所知之色曰味味有二種攝一 313 X26n0530_p0744a01 切味一正報色處味眾生身中之六味也二依報色 314 X26n0530_p0744a02 處外一切無知色中所有六味也一切對身所覺之 315 X26n0530_p0744a03 色名觸觸有二種攝一切觸一正報色處觸眾生身 316 X26n0530_p0744a04 中冷煖澀滑等觸也二依報色處外一切無知色中 317 X26n0530_p0744a05 冷煖等觸也是為五境法處一分者即法處中非心 318 X26n0530_p0744a06 法也如前記。 319 X26n0530_p0744a07 十八界者謂於十二更加六識言界者以種族為義 320 X26n0530_p0744a08 六根為一種族同根故六境六識亦爾又眼根眼識 321 X26n0530_p0744a09 色是一種族餘五例說或云界者以界別為義此十 322 X26n0530_p0744a10 八法各有別體義無混濫故通受名色心俱開者開 323 X26n0530_p0744a11 色為十半開心為七半七心法界中一分心所為半 324 X26n0530_p0744a12 也六根界六境界分別如十二處。 325 X26n0530_p0744a13 六識界者若根塵相對即有識生識以識別為義識 326 X26n0530_p0744a14 依於根能識別於塵故此六通名識也眼識界者眼 327 X26n0530_p0744a15 根若對色塵即生眼識眼識生時即識色塵故名眼 328 X26n0530_p0744a16 識界耳識鼻識身識界例說意識界者五識生已即 329 X26n0530_p0744a17 滅意為意識此意識續生意識生時即識法塵若五 330 X26n0530_p0744a18 識能生意識即以前五識為根後意識為意識此意 331 X26n0530_p0744a19 識滅次意識續生是則前意識生後意識如是亦說 332 X26n0530_p0744a20 傳受根識之名皆以能生為根所生為識今說所生 333 X26n0530_p0744a21 之識為意識界也如是三科不出色心色由心造全 334 X26n0530_p0744a22 體是心當知悉由虛妄分別故有種種法生既達境 335 X26n0530_p0744a23 唯心便捨外塵相從此息分別悟平等真空故於今 336 X26n0530_p0744a24 經皆云無也。 337 X26n0530_p0744b01 十二至凡夫者謂二因感五果三因感二果輪轉不 338 X26n0530_p0744b02 窮即凡夫也一無明謂過去一切煩惱通是無明以 339 X26n0530_p0744b03 過去未有智慧光明故一切煩惱得起二行從無明 340 X26n0530_p0744b04 生業業即是行以善惡業能作果報故故名行也三 341 X26n0530_p0744b05 識從行生垢心即父母交合初欲託胎一剎那間有 342 X26n0530_p0744b06 了別之義也四名色即從結生後乃至六處支前中 343 X26n0530_p0744b07 間諸位總號名色從託胎生識支後一七日名羯邏 344 X26n0530_p0744b08 藍此云雜穢狀如凝蘇二七日名案部曇此云皰狀 345 X26n0530_p0744b09 如瘡皰三七日名閉尸此云凝結狀如就血四七日 346 X26n0530_p0744b10 名健男此云凝厚漸堅硬故五七日名缽羅奢佉此 347 X26n0530_p0744b11 云形位具諸根形四支差別故六七日名毛髮爪齒 348 X26n0530_p0744b12 位有毛髮生故七七日名具根位五根圓滿故此名 349 X26n0530_p0744b13 色支從羯邏藍至第五缽羅奢佉位前雖有身根及 350 X26n0530_p0744b14 意根由未有眼等四根故六處未圓皆號名色五六 351 X26n0530_p0744b15 處從缽羅奢佉位眼等諸根悉圓滿至未出胎以來 352 X26n0530_p0744b16 根境識三未相和合生於觸果以前皆六處攝六觸 353 X26n0530_p0744b17 由六處對六境也即從出胎後至三四歲來雖根境 354 X26n0530_p0744b18 識三和合於苦樂中庸境上未能了知生於三受至 355 X26n0530_p0744b19 此皆名觸也七受即從五六歲至十二三以來於三 356 X26n0530_p0744b20 受境上已能了別猶未能起婬愛之心八愛即從十 357 X26n0530_p0744b21 四五至十八九以來貪於種種勝妙質具及婬欲等 358 X26n0530_p0744b22 境然猶未能周遍追求故不名取九取即十九二十 359 X26n0530_p0744b23 以後年既長大貪欲轉盛不藉身命而無勞倦然愛 360 X26n0530_p0744b24 取體同分勝劣故十有有即是業為馳求諸境起善 361 X26n0530_p0744c01 惡業牽引當生三有果故十一生即從捨命結當生 362 X26n0530_p0744c02 果一剎那中名生十二老死當果熟壞是為老死老 363 X26n0530_p0744c03 死則生憂悲哭泣種種愁苦眾惱合集或云從生支 364 X26n0530_p0744c04 後念念變異便名老死未必髮白面皺也十二因緣 365 X26n0530_p0744c05 滅成聖人者若正觀諸法實相清淨則無明盡無明 366 X26n0530_p0744c06 盡故行盡乃至眾苦和合皆盡若能如此正觀三世 367 X26n0530_p0744c07 十二因緣發真無漏成辟支佛今達凡聖由心心如 368 X26n0530_p0744c08 幻故從心所起凡聖之境一切不實故皆無也中略 369 X26n0530_p0744c09 十支者謂行識名色六處觸受愛取有生也具談應 370 X26n0530_p0744c10 云無行亦無行盡等厭苦斷集者苦即生死果謂觀 371 X26n0530_p0744c11 八苦逼迫三相遷移等令生厭棄集謂煩惱業能招 372 X26n0530_p0744c12 苦果既厭其苦必須斷集欣滅修道者滅謂二解脫 373 X26n0530_p0744c13 道謂戒定慧廣之則三十七品也欲證滅果必修道 374 X26n0530_p0744c14 因。 375 X26n0530_p0744c15 用前至得智斷果也者猶水清則珠相自現攪水求 376 X26n0530_p0744c16 之終無得理究竟亦有斷者涅槃云無上士者名無 377 X26n0530_p0744c17 所斷今言有斷者由等覺後心斷微細惑則得究竟 378 X26n0530_p0744c18 智也是則等覺後心名究竟斷前以下即前分四科 379 X26n0530_p0744c19 對十界中以境智是佛菩薩法界也入無功用道者 380 X26n0530_p0744c20 以不作意加功而自然流入故三障者報業煩惱也 381 X26n0530_p0744c21 四魔者陰死煩惱天子也。 382 X26n0530_p0744c22 等覺則雙照二邊者即平等俱照故云等覺也轉凡 383 X26n0530_p0744c23 為聖者轉住前凡夫為分證聖人轉因為果者轉等 384 X26n0530_p0744c24 覺因人為究竟果人果臝之咒螟蛉者郭璞云果臝 385 X26n0530_p0745a01 細腰蜂也俗呼為蠮螉螟蛉桑蟲也果臝負螟蛉之 386 X26n0530_p0745a02 子於空木中七日成其子法言云螟蛉之子殪而逢 387 X26n0530_p0745a03 果臝祝曰類我類我久則肖之注云肖類也果臝遇 388 X26n0530_p0745a04 螟蛉而受化久乃變成蜂耳殪於計反死也祝音咒 389 X26n0530_p0745a05 詩云螟蛉有子果臝負之教誨爾子式穀似之鄭氏 390 X26n0530_p0745a06 箋云式用也穀善也今有教誨萬民由善道者亦似 391 X26n0530_p0745a07 果臝故今以果臝喻佛螟蛉喻眾生臝即果反咸是 392 X26n0530_p0745a08 咒義者若作此釋豈唯此經顯密名咒遂知一代大 393 X26n0530_p0745a09 小據佛本懷為令如佛悉可名咒從強從正且指密 394 X26n0530_p0745a10 語除障名神咒者神名天心除三障見三德天然之 395 X26n0530_p0745a11 理實由般若故名神咒智鑒無昧者了達無明即法 396 X26n0530_p0745a12 性明故更無加過者超偏小故獨絕無倫者由無過 397 X26n0530_p0745a13 所以獨絕亦是遍蕩相著無法可為倫等故也此但 398 X26n0530_p0745a14 釋無等於下等字其義未明四悉謂四悉檀也悉之 399 X26n0530_p0745a15 言遍檀翻為施謂以歡喜等四遍施眾生也即者 400 X26n0530_p0745a16 理同故即事異故六闇禪者多增上慢文字者推功 401 X26n0530_p0745a17 上人並由不曉六而復即今以四悉橫辨六不即豎 402 X26n0530_p0745a18 論於五即中一一具橫亦可以四豎收五即則名字 403 X26n0530_p0745a19 歡喜觀行生善相似破惡分極入理也歡喜名神咒 404 X26n0530_p0745a20 者神名不測由智見不測之理所以歡喜生善名明 405 X26n0530_p0745a21 咒者智明善生故破惡名無上咒者智破惑惡更無 406 X26n0530_p0745a22 過故入理者以真空智證無等理即第一義也無等 407 X26n0530_p0745a23 之理生佛互等名無等等彼此法身等故者佛果三 408 X26n0530_p0745a24 身互相齊等也故華嚴云一身一智慧力無畏亦然 409 X26n0530_p0745b01 何故下問也示現下答也明諸佛道齊故。 410 X26n0530_p0745b02 □□等密說至心耳者但言密說無所得心其義已 411 X26n0530_p0745b03 足似長□般若三字若令文顯著有亦無如典語至 412 X26n0530_p0745b04 而知者庸常也如大武柔毛以召牛羊清滌清酌以 413 X26n0530_p0745b05 召水酒常俗不解則是祕密□呼只不同而牛羊酒 414 X26n0530_p0745b06 水其實無異譬喻得解智者思之今無取焉者無不 415 X26n0530_p0745b07 也防人強釋故□□之或別所斥庶贊述功益乎自 416 X26n0530_p0745b08 他同至于道。 417 X26n0530_p0745b09 　 418 X26n0530_p0745b10 般若心經疏詒謀鈔(終) 419 X26n0530_p0745b11

　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

　　　　　　　　　　　　　以下是資料來源的相關訊息：

【經文資訊】卍新纂續藏經 第二十六冊 No. 530《般若心經疏詒謀鈔》

【版本記錄】CBETA 電子佛典 V1.2 (Big5) 普及版，完成日期：2007/06/26

【編輯說明】本資料庫由中華電子佛典協會（CBETA）依卍新纂續藏經所編輯

【原始資料】CBETA 人工輸入，CBETA 掃瞄辨識

【其它事項】本資料庫可自由免費流通，詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)

=========================================================================

# 卍 Xuzangjing Vol. 26, No. 530 般若心經疏詒謀鈔

# CBETA Chinese Electronic Tripitaka V1.2 (Big5) Normalized Version, Release Date: 2007/06/26

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

=========================================================================

般若心經疏詒謀鈔

本經佛學辭彙一覽(共 368 條)