1 X26n0548_p0845c01 　 2 X26n0548_p0845c02 　　 心經斲輪解序 3 X26n0548_p0845c03 　 4 X26n0548_p0845c04 泰昌元年余于雲門結冬時值雨雪以寂寥中與二 5 X26n0548_p0845c05 三法友聚話道及諸經吾輩輒演卻心經一種未嘗 6 X26n0548_p0845c06 措辭他日倘為人天座主不可于此徒默而去也余 7 X26n0548_p0845c07 遂命筆註成厥工十日乃竣越明年 8 X26n0548_p0845c08 天啟辛酉春聞一雨師開演楞嚴敬將此解往就正 9 X26n0548_p0845c09 焉師既一覽卷而懷之承允作序乃講席內交際旁 10 X26n0548_p0845c10 午其約不果以後再晤無期閱今不覺已七稔矣是 11 X26n0548_p0845c11 解于囊包中檢出亦成故物矣然昔之所作今之所 12 X26n0548_p0845c12 觀有不翅富歲之見凶歲燼之可矣乃聞五百比丘 13 X26n0548_p0845c13 各解佛言而問誰當佛意佛云皆非我意眾曰既非 14 X26n0548_p0845c14 佛意將無得罪佛云雖非我意各順正理堪為聖教 15 X26n0548_p0845c15 有福無罪據此則舊解存留而有新意不妨後錄以 16 X26n0548_p0845c16 明先後皆解佛言耳且註經之志有欲就其廣博而 17 X26n0548_p0845c17 樂多聞者有欲就其好簡而從略者亦欲就其彼此 18 X26n0548_p0845c18 偏長得所宗者故講肆看解務要虛心不可是此以 19 X26n0548_p0845c19 非彼故曰所惡執一者為其賊道也舉一而廢百也 20 X26n0548_p0845c20 雖然心經之解如汗牛充棟其有金聲而玉振則余 21 X26n0548_p0845c21 此解亦不復論量矣茲因福嚴蔡居士請梓以志其 22 X26n0548_p0845c22 歲月如此。　　別峰通容識 23 X26n0548_p0845c23 　 24 X26n0548_p0845c24 　 25 X26n0548_p0846a01 　 26 X26n0548_p0846a02 般若波羅蜜多心經斲輪解 27 X26n0548_p0846a03 　 28 X26n0548_p0846a04 　　　　明福州後學釋　費隱通容　述 29 X26n0548_p0846a05 　般若梵語此云智慧波羅蜜多梵語此云彼岸到 30 X26n0548_p0846a06 　義取到彼岸般若之義尊重智慧之義輕薄今依 31 X26n0548_p0846a07 　尊重不翻故存梵語以立名焉且般若之義有其 32 X26n0548_p0846a08 　五種一曰實相二曰觀慧三曰文字四曰境界五 33 X26n0548_p0846a09 　曰眷屬言實相般若者以所證之理元本真實當 34 X26n0548_p0846a10 　體實相也觀慧般若者以能證之智了諸法空更 35 X26n0548_p0846a11 　無障礙頓契心源也文字般若者以能詮教體稱 36 X26n0548_p0846a12 　理無遺非世俗文字不情之具也境界般若者以 37 X26n0548_p0846a13 　境緣了無好醜不興憎愛了了常如也眷屬般若 38 X26n0548_p0846a14 　者以理與神御諸所有法妙契寰中不悖不背統 39 X26n0548_p0846a15 　為一理也今觀此經實該五焉蓋所證之理真空 40 X26n0548_p0846a16 　一法不存如五蘊六入十二處十八界四諦十二 41 X26n0548_p0846a17 　緣六度等法當體全空元本實相即實相般若也 42 X26n0548_p0846a18 　如觀自在菩薩行深般若波羅蜜多時照見五蘊 43 X26n0548_p0846a19 　等即觀慧般若以能一念照見萬法根元頓入無 44 X26n0548_p0846a20 　生即觀慧般若也佛洎菩薩能所神會觀根逗教 45 X26n0548_p0846a21 　隨時闡義就此一經文字縱橫作大利益非世俗 46 X26n0548_p0846a22 　不情之具即文字般若也如後文菩提薩埵依般 47 X26n0548_p0846a23 　若故心無罣礙無有恐怖遠離顛倒夢想究竟涅 48 X26n0548_p0846a24 　槃則唯四真無四顛倒即境界般若也如後文般 49 X26n0548_p0846b01 　若是大神咒是大明咒是無上咒是無等等咒則 50 X26n0548_p0846b02 　知般若妙契三德如環無端即眷屬般若也解義 51 X26n0548_p0846b03 　現後然般若唯一隨其功能有此五義隨五義功 52 X26n0548_p0846b04 　能之上建立彼岸蓋不明般若則無明妄想名言 53 X26n0548_p0846b05 　習氣恐怖顛倒總言三惑羈縻皆生死業望無生 54 X26n0548_p0846b06 　死名為此岸一明般若無明即非無明妄想即非 55 X26n0548_p0846b07 　妄想名言即非名言恐怖即非恐怖總言幻滅都 56 X26n0548_p0846b08 　盡慧光渾圓所謂生滅滅已寂滅現前對諸生滅 57 X26n0548_p0846b09 　名為彼岸到此則名之不得狀亦不得以隨教途 58 X26n0548_p0846b10 　流布與世標準名之曰心此心之妙不可知知亦 59 X26n0548_p0846b11 　難識識獨許悟入若悟此心身心一如心外無餘 60 X26n0548_p0846b12 　乃知如來所說一代時教百千三昧無量妙門皆 61 X26n0548_p0846b13 　是此心分量至于博地凡夫經營產業作務施為 62 X26n0548_p0846b14 　見色聞聲莫若不是此箇消息但欠一悟而已 63 X26n0548_p0846b15 　故曰此心獨許悟入經者道也以此經所詮心法 64 X26n0548_p0846b16 　可入大道故又經者常也以此經所詮心法古今 65 X26n0548_p0846b17 　不易之常法也按五重玄義此經單法為名實相 66 X26n0548_p0846b18 　為體觀照為宗度苦為用大乘熟酥為教相。　○昔 67 X26n0548_p0846b19 　者桓公讀書于堂上輪扁斲輪于堂下釋椎鑿而 68 X26n0548_p0846b20 　上問桓公曰敢問公之所讀者何言耶公曰聖人 69 X26n0548_p0846b21 　之言也曰聖人在乎公曰已死矣曰然則公之所 70 X26n0548_p0846b22 　讀者古人之糟魄已夫桓公曰寡人讀書輪人安 71 X26n0548_p0846b23 　得議乎有說則可無說則死輪扁曰臣也以臣之 72 X26n0548_p0846b24 　事觀之斲輪徐則甘而不固疾則苦而不入不徐 73 X26n0548_p0846c01 　不疾得之于手應之于心口不能言有數存焉于 74 X26n0548_p0846c02 　其間臣不能以喻臣之子臣之子亦不能受之于 75 X26n0548_p0846c03 　臣是以行年七十而老斲輪古之人與其不可傳 76 X26n0548_p0846c04 　者死矣然則君之所讀者古人之糟魄矣夫。 77 X26n0548_p0846c05 觀自在菩薩。 78 X26n0548_p0846c06 　觀有二義一者能觀觀慧二者所觀實相能所契 79 X26n0548_p0846c07 　證名為自在以此契證之理而導眾生即名菩薩 80 X26n0548_p0846c08 　以一切眾生妄知莫返而起三毒造種種業輪迴 81 X26n0548_p0846c09 　三界昇沈上下窮劫無有得自在者唯此菩薩了 82 X26n0548_p0846c10 　諸法空境智如如在生死不為生死根絆在涅槃 83 X26n0548_p0846c11 　不為涅槃果縛乃至凡夫界如聲聞界如外道界 84 X26n0548_p0846c12 　如魔王界如此世界如他世界如實為大獅子王 85 X26n0548_p0846c13 　無畏自在也然此教家常途若在自己分中無物 86 X26n0548_p0846c14 　當情內不放出外不放入心身如牆壁即入于無 87 X26n0548_p0846c15 　生便乃通身手眼何生死之根絆何是非之作障 88 X26n0548_p0846c16 　然則能頓悟自心承當自己即名觀自在菩薩也。 89 X26n0548_p0846c17 行深般若波羅蜜多時。 90 X26n0548_p0846c18 　行者乃能契入之智也深般若者乃所契入之智 91 X26n0548_p0846c19 　理也時乃能所雙忘智理俱泯之時也然此般若 92 X26n0548_p0846c20 　何以言深蓋此般若無形無相無方無所無內無 93 X26n0548_p0846c21 　外無邊無表求之于有相有相無也求之于無相 94 X26n0548_p0846c22 　無相無也實為石火電光無容擬議直得深之又 95 X26n0548_p0846c23 　深深猶相也徹之又徹徹猶名也非名非相能使 96 X26n0548_p0846c24 　闡提惡性見之如大火聚四邊莫能入也能使大 97 X26n0548_p0847a01 　乘真子見之如清涼池四門皆可入也是知般若 98 X26n0548_p0847a02 　之功大強名之為深實有以哉又般若有五契一 99 X26n0548_p0847a03 　即契五契五即契一如環之無端何乖方之有然 100 X26n0548_p0847a04 　則即行即深般若即深般若即行實為一念一時 101 X26n0548_p0847a05 　一際頓入于無生也此如棗柏大論五位法門八 102 X26n0548_p0847a06 　相成道只在一時一際一剎那不容第二念第二 103 X26n0548_p0847a07 　時作遠近也又如禪宗擬議則白雲萬里思量則 104 X26n0548_p0847a08 　黑山鬼窟直得開口成雙橛無言落二三默契于 105 X26n0548_p0847a09 　此者可謂行深般若也。 106 X26n0548_p0847a10 照見五蘊皆空度一切苦厄。 107 X26n0548_p0847a11 　此釋前以謂此菩薩契入甚深般若何由致耶此 108 X26n0548_p0847a12 　釋云蓋此菩薩最初便能以觀照力徹見一念之 109 X26n0548_p0847a13 　中生滅五蘊亦名五陰蘊即蘊積業行陰即蓋陰 110 X26n0548_p0847a14 　真理由此業行蓋陰真理所以聽不出聲見不超 111 X26n0548_p0847a15 　色而入輪迴為大害也且此五蘊有一念中五蘊 112 X26n0548_p0847a16 　有實果五蘊今此照見五蘊皆空即徹見一念之 113 X26n0548_p0847a17 　中五蘊徹底全空命根斷也以一念中見理堅固 114 X26n0548_p0847a18 　即名色蘊領納此理即名受蘊思惟此理即名想 115 X26n0548_p0847a19 　蘊遷變此理即名行蘊了別此理即名識蘊此五 116 X26n0548_p0847a20 　蘊者言雖前後其實只在一念以行人二六中時 117 X26n0548_p0847a21 　取捨功夫不離此念若離此念禪門所謂斷命根 118 X26n0548_p0847a22 　矣命根若斷報果五蘊自然得解脫矣所謂皮之 119 X26n0548_p0847a23 　不存毛將安附今此菩薩最初撩著便行不顧前 120 X26n0548_p0847a24 　後得喪是非取捨如握一柄金剛劍以斬一絲綟 121 X26n0548_p0847b01 　相似更無有斷不斷者實謂頓契真空證入無生 122 X26n0548_p0847b02 　者矣然則何業果而不徹何苦厄而不度故曰度 123 X26n0548_p0847b03 　一切苦厄予謂苦厄即實果五蘊解在下文以有 124 X26n0548_p0847b04 　實果五蘊必有三界報苦報苦雖多不出八苦此 125 X26n0548_p0847b05 　八苦者實為危厄哉如玄沙謂直如寒潭月影靜 126 X26n0548_p0847b06 　夜鐘聲隨扣擊以無虧觸波瀾而不散猶是生死 127 X26n0548_p0847b07 　岸頭邊事須知到此猶屬生死則今隱隱取捨之 128 X26n0548_p0847b08 　念非五蘊而何唯過量大人如德山臨濟不在此 129 X26n0548_p0847b09 　限也。 130 X26n0548_p0847b10 舍利子色不異空空不異色色即是空空即是色。 131 X26n0548_p0847b11 　梵語舍利此云鶖蓋此尊者其母目利如鶖鳥之 132 X26n0548_p0847b12 　目時人借以贊稱也尊者因母得名故呼為舍利 133 X26n0548_p0847b13 　子此尊者聲聞眾中智慧第一以智慧堪入般若 134 X26n0548_p0847b14 　故世尊特召告之蓋聲聞人不知固質色蘊如幻 135 X26n0548_p0847b15 　不實將以析色明空多件去取而作種種厭離觀 136 X26n0548_p0847b16 　三界如牢獄視色身如桎梏是以鹿野苑中多有 137 X26n0548_p0847b17 　棄身如蔽帚殆不得已欲入戕之者世尊當時不 138 X26n0548_p0847b18 　敢與伊說破萬法本空蓋恐諸子忽生怕怖退失 139 X26n0548_p0847b19 　其心故漸漸與伊淘汰經歷多年到此般若會上 140 X26n0548_p0847b20 　根機頗熟漸相體信故敢于人天眾前特呼告之 141 X26n0548_p0847b21 　以謂汝聲聞之人不知萬法本空妄修妄證妄取 142 X26n0548_p0847b22 　涅槃始不知如是妄修妄證于真空之理不相應 143 X26n0548_p0847b23 　也且汝觀此菩薩行深般若何曾用許多辛苦安 144 X26n0548_p0847b24 　排而得他只一念徹見五蘊當體全空而便度脫 145 X26n0548_p0847c01 　既爾汝當省覺須知萬法皆從緣起本無實體汝 146 X26n0548_p0847c02 　不知將謂此堅固色身蘊積有異于真空其實不 147 X26n0548_p0847c03 　異于真空將謂真空有異于色質其實真空不異 148 X26n0548_p0847c04 　于色質何也蓋此色空皆從緣起既皆從緣起則 149 X26n0548_p0847c05 　色空豈有異乎故曰色不異空空不異色然則色 150 X26n0548_p0847c06 　空俱從緣空則色起二種在吾心之中唯是名相 151 X26n0548_p0847c07 　無實體也如此則目為心經者有旨哉又色空皆 152 X26n0548_p0847c08 　從緣起則色空之性無二性既無二不須色外覓 153 X26n0548_p0847c09 　空空外厭色是空是色是色是空故曰色即是空 154 X26n0548_p0847c10 　空即是色然而不須忻界外為涅槃厭界內為牢 155 X26n0548_p0847c11 　獄即此業報色蘊完全大解脫矣何勞析色而後 156 X26n0548_p0847c12 　然哉問異之與即又何辯耶曰不異言者如不識 157 X26n0548_p0847c13 　燈明者將謂燈不是明明不是燈有人與伊點曰 158 X26n0548_p0847c14 　燈不異明明不異燈由是始會燈元來即是明明 159 X26n0548_p0847c15 　元來即是燈須知不異之言啟理之初即是之言 160 X26n0548_p0847c16 　會理之元此推色蘊先竟以下推四蘊蓋此色蘊 161 X26n0548_p0847c17 　堅固我執凡夫猶重所以執有家財產業乃至一 162 X26n0548_p0847c18 　言相觸懷忿沒世者亦不可勝數此實色蘊堅執 163 X26n0548_p0847c19 　所由過也問舍利弗智慧第一豈復爾耶曰告舍 164 X26n0548_p0847c20 　利弗意警凡夫也曰若然者何不親告凡夫并告 165 X26n0548_p0847c21 　菩薩乎曰若告凡夫凡夫自愚何能即解若告菩 166 X26n0548_p0847c22 　薩菩薩已了而今忽告則凡下生疑蓋世尊在方 167 X26n0548_p0847c23 　等會上贊褒菩薩呵叱聲聞今若告之寧不生疑 168 X26n0548_p0847c24 　有此二緣故不告也唯告之聲聞以聲聞在上更 169 X26n0548_p0848a01 　有菩薩地位令其昇進在下超凡夫種類易竟曉 170 X26n0548_p0848a02 　也且凡夫人因生渴仰以謂舍利弗尚然未了況 171 X26n0548_p0848a03 　我不勉乎。 172 X26n0548_p0848a04 受想行識亦復如是。 173 X26n0548_p0848a05 　此以四蘊例推前之色蘊亦復緣生也所言受者 174 X26n0548_p0848a06 　領納為性以領順違俱非之三境故起愛為業在 175 X26n0548_p0848a07 　于順境則起愛合在于違境則起愛離在于俱非 176 X26n0548_p0848a08 　未至之境則愛不合已至之境則愛不離然此性 177 X26n0548_p0848a09 　業皆無實體若有實體領納于順終有順性遇違 178 X26n0548_p0848a10 　境時理不應起云何復遇違境而生嗔恨違順既 179 X26n0548_p0848a11 　爾俱非可返則知三境互無體性既無體性非空 180 X26n0548_p0848a12 　而何是知受即是空又能領納三境非受而何是 181 X26n0548_p0848a13 　知空即是受然則空不自空因受而空受不自受 182 X26n0548_p0848a14 　因空而受是知空受二者互從緣起此緣又是自 183 X26n0548_p0848a15 　心之妙應也雖然推此受蘊亦名相也自心何由 184 X26n0548_p0848a16 　而有哉所言想蘊者于境取像為性施設種種名 185 X26n0548_p0848a17 　言為業以于境上安立分齊方能隨起種種名言 186 X26n0548_p0848a18 　然此性業亦無實體若想前境前境有體不復想 187 X26n0548_p0848a19 　後既復想後則知無體若無有體非空而何是知 188 X26n0548_p0848a20 　想即是空又能想像隨施名言非想而何是知空 189 X26n0548_p0848a21 　即是想然亦空不自空因想而空想不自想因空 190 X26n0548_p0848a22 　而想是知空想亦互緣起推此則自心之中亦名 191 X26n0548_p0848a23 　相也所言行蘊者遷流造作為義剎那無常念念 192 X26n0548_p0848a24 　遷謝生死死生如旋火輪無暫停息然此亦無實 193 X26n0548_p0848b01 　性若性在內不應遷外性若在外不應遷內是知 194 X26n0548_p0848b02 　內外無得非空而何是知行蘊即空又能熾然遷 195 X26n0548_p0848b03 　變非行而何是知空即行蘊然則空行亦從緣起 196 X26n0548_p0848b04 　在吾自心空行名相也所言識蘊者識有其三一 197 X26n0548_p0848b05 　曰阿賴耶二曰末那三曰了境且從了境或名色 198 X26n0548_p0848b06 　識乃至法識隨境立名順識意故謂于六境了別 199 X26n0548_p0848b07 　名識且此三識其性元虛互起互滅猶如交蘆本 200 X26n0548_p0848b08 　無可得既無可得非空而何則知識蘊即空又能 201 X26n0548_p0848b09 　了別諸境非識而何則知空是即識以是觀之空 202 X26n0548_p0848b10 　識亦從緣起在我自心元是夢幻空識但名相耳 203 X26n0548_p0848b11 　總而言之受想行識四即真空真空即四故受想 204 X26n0548_p0848b12 　行識亦復如是意謂舍利須知五蘊如是虛幻何 205 X26n0548_p0848b13 　勞肯綮而妄除蘊哉問若不能會緣起性空將何 206 X26n0548_p0848b14 　方便而誘之哉曰但看父母未生前此身在什麼 207 X26n0548_p0848b15 　處安立不許測度計校作道理解念茲在茲久久 208 X26n0548_p0848b16 　自然打失鼻孔。 209 X26n0548_p0848b17 舍利子是諸法空相不生不滅不垢不淨不增不減。 210 X26n0548_p0848b18 　前推空蘊緣起無體此當會歸自心始顯此經以 211 X26n0548_p0848b19 　心為主蓋前空蘊對顯則知蘊屬緣生蘊既屬緣 212 X26n0548_p0848b20 　則知空非蘊外空非蘊外則此真空亦從緣生到 213 X26n0548_p0848b21 　此自心之中蘊法不可得也其真空之法亦不可 214 X26n0548_p0848b22 　得也蓋真空猶名相也蘊法亦名相也此二者既 215 X26n0548_p0848b23 　屬名相則在我自心之中本不可得者也故曰是 216 X26n0548_p0848b24 　諸法空相既爾則寧非會心耶問此心豈不隨緣 217 X26n0548_p0848c01 　耶若不隨緣何顯此心之妙耶曰此心非隨非不 218 X26n0548_p0848c02 　隨即隨即不隨非即非不即非不即非即直得離 219 X26n0548_p0848c03 　四句絕百非口欲言而辭喪意欲緣而慮亡揚眉 220 X26n0548_p0848c04 　也白雲萬里瞬目也鷂過新羅世尊到此亦無下 221 X26n0548_p0848c05 　口處但不得已為說不生不滅不垢不淨不增不 222 X26n0548_p0848c06 　減數言為註腳耳須知此四句經實闡自心體性 223 X26n0548_p0848c07 　如此能不勉乎以此自心本無無明生相本無無 224 X26n0548_p0848c08 　明住相本無無明異相本無無明滅相故曰不生 225 X26n0548_p0848c09 　不滅以不生不滅而略異住也又此自心本無貪 226 X26n0548_p0848c10 　嗔癡本無殺盜婬本無五欲生死本無三界六道 227 X26n0548_p0848c11 　本無邪見外道本無戒定慧本無六度萬行本無 228 X26n0548_p0848c12 　聲聞緣覺本無諸佛菩薩總而言之一切染法不 229 X26n0548_p0848c13 　可得一切淨法不可得故曰不垢不淨也然而此 230 X26n0548_p0848c14 　心又能隨應無方顯四聖界顯六凡界然且此心 231 X26n0548_p0848c15 　在四聖界不增一毫在六凡界不減一毫實為平 232 X26n0548_p0848c16 　等平等無有高下者故曰不增不減也問此經以 233 X26n0548_p0848c17 　心為主當以心為宗何以觀照為宗曰此有二意 234 X26n0548_p0848c18 　不以心為宗一者遵于古人不敢擅改以古人判 235 X26n0548_p0848c19 　觀照為宗故如愚意以實相為體以自心為宗以 236 X26n0548_p0848c20 　觀照為用以醍醐為教相曰心宗照用則且置如 237 X26n0548_p0848c21 　何般若之教為醍醐乎若是醍醐應在法華何為 238 X26n0548_p0848c22 　般若稱耶曰約時般若約教味是醍醐以五時之 239 X26n0548_p0848c23 　中有不定教故且此心宗萬法之源諸經之主所 240 X26n0548_p0848c24 　謂心也者總持之大本萬法之洪源是以不肖判 241 X26n0548_p0849a01 　為醍醐試決諸高明意何如耳問心既如此顯勝 242 X26n0548_p0849a02 　為何世尊茲不言心獨言空者其義何在曰世尊 243 X26n0548_p0849a03 　之意以一切眾生皆妄認昭昭靈靈為自心者或 244 X26n0548_p0849a04 　執在內在外在諸六根如是等處而強主宰實為 245 X26n0548_p0849a05 　偏著邪謬今若直說心言恐就其執返此妙心而 246 X26n0548_p0849a06 　為妄心復何益哉惟後文結歸以心足見意之妙 247 X26n0548_p0849a07 　也故此惟以空言提醒與人要人自己領會物外 248 X26n0548_p0849a08 　知歸言先識旨耳所以經家以心目題則又知佛 249 X26n0548_p0849a09 　之微意也可不依乎問文中謂諸法空相諸之為 250 X26n0548_p0849a10 　言豈獨空蘊之二不可得乎曰有二意故一者以 251 X26n0548_p0849a11 　蘊有五及所顯之空共言諸耳二者以空蘊例諸 252 X26n0548_p0849a12 　根身及諸器界種種不一皆可互推故謂之諸向 253 X26n0548_p0849a13 　下顯出。 254 X26n0548_p0849a14 是故空中無色無受想行識無眼耳鼻舌身意無色 255 X26n0548_p0849a15 聲香味觸法無眼界乃至無意識界。 256 X26n0548_p0849a16 　此以五蘊六根六塵十二處而顯叵得也蓋前推 257 X26n0548_p0849a17 　蘊空緣起次會自心一體然且會歸自心實由緣 258 X26n0548_p0849a18 　起而後至也故今又顯萬法緣起至後結歸自心 259 X26n0548_p0849a19 　則見前後意之微也蓋初若不推空蘊凡夫未免 260 X26n0548_p0849a20 　妄執為謬故必先推空蘊也次若不會歸自心則 261 X26n0548_p0849a21 　恐般若惟空似有不涉緣之妙而聲聞人依舊坐 262 X26n0548_p0849a22 　落無為床上亦不見得故次必當會歸自心始見 263 X26n0548_p0849a23 　圓妙也此中若不廣顯緣生則恐萬法有不盡之 264 X26n0548_p0849a24 　疑故此必廣顯萬法始見徹底無疑矣至後結歸 265 X26n0548_p0849b01 　自心始乃究竟圓滿以是因緣所以前後文意有 266 X26n0548_p0849b02 　隱顯者端在此耳此中廣顯緣生者先五蘊六根 267 X26n0548_p0849b03 　六塵十二處十八界此中五蘊即前所推之蘊不 268 X26n0548_p0849b04 　須重解問五蘊前既推竟此復出之何故曰只借 269 X26n0548_p0849b05 　前意以例後耳故不再解所言六根者眼根如蒲 270 X26n0548_p0849b06 　萄朵惟奔于色且此眼根本無所有蓋由明暗二 271 X26n0548_p0849b07 　塵于妙圓中黏湛發見見精殃色結色成根則知 272 X26n0548_p0849b08 　眼根除其妄見妄境此根本無所有然則此根即 273 X26n0548_p0849b09 　是緣起無復得也耳根如新卷葉惟奔于聲且此 274 X26n0548_p0849b10 　耳根本無所有蓋由動靜二塵于妙圓中黏湛發 275 X26n0548_p0849b11 　聽卷聽映精卷聲成根則知耳根除其妄聽妄聲 276 X26n0548_p0849b12 　此根本無所有然則此根即是緣起無復得也鼻 277 X26n0548_p0849b13 　根如雙垂瓜惟奔于香且此鼻根本無所有蓋由 278 X26n0548_p0849b14 　通塞二塵于妙圓中黏湛發嗅嗅精映香納香成 279 X26n0548_p0849b15 　根則知鼻根除其妄嗅妄香本無所有然則此根 280 X26n0548_p0849b16 　即是緣起無復得也舌根如初偃月惟奔于味且 281 X26n0548_p0849b17 　此舌根本無所有蓋由恬變二塵于妙圓中黏湛 282 X26n0548_p0849b18 　發嘗嘗精殃味絞味成根則知此根除其恬變妄 283 X26n0548_p0849b19 　嘗本無所有然則此根即是緣起無復得也身根 284 X26n0548_p0849b20 　如腰鼓顙惟奔于觸且此身根本無所有蓋由離 285 X26n0548_p0849b21 　合二塵于妙圓中黏湛發覺覺精映觸搏觸成根 286 X26n0548_p0849b22 　則知此根除其離合妄覺本無所有然則此根即 287 X26n0548_p0849b23 　是緣起無復得也意根如幽室見惟奔于法且此 288 X26n0548_p0849b24 　意根本無所有蓋由生滅二塵于妙圓中黏湛發 289 X26n0548_p0849c01 　知知精映法攬法成根則知此根除其生滅妄知 290 X26n0548_p0849c02 　本無所有然則此根即是緣起無復得也所言色 291 X26n0548_p0849c03 　塵雖有多種究惟一義且如佛問阿難汝觀祗陀 292 X26n0548_p0849c04 　樹林及諸泉池此即色塵也彼文廣推不能俱引 293 X26n0548_p0849c05 　今取略自作釋以下例此且此色塵本無所有蓋 294 X26n0548_p0849c06 　由眼識眼根分別而有除其眼識眼根則此色塵 295 X26n0548_p0849c07 　無復有也此又色塵惟從緣起所言聲塵雖有多 296 X26n0548_p0849c08 　種究竟一義且如佛問阿難汝更聽此祗陀林中 297 X26n0548_p0849c09 　食辦擊鼓眾集撞鐘此即聲塵也且此聲塵亦復 298 X26n0548_p0849c10 　無有蓋由耳根耳識分別而有若無根識聲從何 299 X26n0548_p0849c11 　得是知聲塵無復有也此又聲塵亦從緣起所言 300 X26n0548_p0849c12 　香塵雖亦多種究歸一義且如佛告阿難汝又嗅 301 X26n0548_p0849c13 　此鑪中旃檀此即香塵也且此香塵本無所有蓋 302 X26n0548_p0849c14 　因鼻根鼻識分別而有若無分別香無復得則知 303 X26n0548_p0849c15 　香塵惟從緣起所言味塵亦復多種且如世尊告 304 X26n0548_p0849c16 　阿難言汝常二時眾中持缽其間或遇酥酪醍醐 305 X26n0548_p0849c17 　名為上味此即味塵由根識有亦如前例所言觸 306 X26n0548_p0849c18 　塵如告阿難汝常晨朝以手摩頭此即觸塵亦由 307 X26n0548_p0849c19 　根識所有並如前例所言法塵如世尊言汝常意 308 X26n0548_p0849c20 　中所緣善惡無記三性生成法則此即法塵亦如 309 X26n0548_p0849c21 　前例無復有也所言界者梵語馱都此云界界是 310 X26n0548_p0849c22 　因義根境識三互為因故又種族義根境識三各 311 X26n0548_p0849c23 　一種族又眼等六種族別故此十八界亦復無有 312 X26n0548_p0849c24 　蓋此界言以根境識三因為界一根有三六三十 313 X26n0548_p0850a01 　八此十八者究無有體且根境識自無有體此三 314 X26n0548_p0850a02 　無有界從奚立然則此十八界亦惟緣起此解取 315 X26n0548_p0850a03 　意楞嚴令人易解然不錄全文惟取摘句義者望 316 X26n0548_p0850a04 　人嘗臠以知全鼎耳或曰此中與楞嚴不同予謂 317 X26n0548_p0850a05 　實相同耳但楞嚴多種推破此中直告文意雖有 318 X26n0548_p0850a06 　不同其旨實為一也問此中但直說無有便了何 319 X26n0548_p0850a07 　必以緣生之理而推窮也曰若不推緣生則凡夫 320 X26n0548_p0850a08 　之人何由開解必應爾也只如阿難多聞第一尚 321 X26n0548_p0850a09 　然以多方辯究況吾儕乎。 322 X26n0548_p0850a10 無無明亦無無明盡乃至無老死亦無老死盡。 323 X26n0548_p0850a11 　此顯十二因緣緣覺之道亦是緣生也且此十二 324 X26n0548_p0850a12 　因緣有其生起亦有還滅言生起者良由真性之 325 X26n0548_p0850a13 　中一念不覺真性不明則曰無明以不明故而妄 326 X26n0548_p0850a14 　發動則曰行以發動故而有分別則曰識以有分 327 X26n0548_p0850a15 　別而有入胎羯邏藍遏蒲曇蔽尸羯南等則曰名 328 X26n0548_p0850a16 　色以有名色漸長六根則曰六入以有六入而便 329 X26n0548_p0850a17 　觸境觸境即六塵則曰觸以有觸故而便領納領 330 X26n0548_p0850a18 　納違順俱非之三境則曰受以有受故而起愛心 331 X26n0548_p0850a19 　違境愛常離順境愛常合于俱非未至愛長離已 332 X26n0548_p0850a20 　至愛長合則曰愛以有受故而便執取則曰取以 333 X26n0548_p0850a21 　有取故而便有業果相繫則曰有以有業果即屬 334 X26n0548_p0850a22 　眾生則曰生以有生故便有老死則曰老死此俱 335 X26n0548_p0850a23 　以十二資始為因十二助因為緣故名曰因緣且 336 X26n0548_p0850a24 　此十二因緣猶係三世無明緣行過去二支因識 337 X26n0548_p0850b01 　緣名色名色緣六入乃至觸緣受現在五支果以 338 X26n0548_p0850b02 　有無明之行必感如是之果愛緣取取緣有現在 339 X26n0548_p0850b03 　二支因以有報果在先必造如是惑因生緣老死 340 X26n0548_p0850b04 　未來二支果以有現在之因必感未來之果如是 341 X26n0548_p0850b05 　三世輪環頭出頭沒真可厭離者也所以緣覺之 342 X26n0548_p0850b06 　人聞此十二因緣便欲厭離而修觀行以斷滅之 343 X26n0548_p0850b07 　猶如斬樹先要斬根根若斬矣枝葉必不存也今 344 X26n0548_p0850b08 　欲滅此十二因緣亦復如是若欲滅根先滅無明 345 X26n0548_p0850b09 　無明若滅十二因緣亦復無矣故曰無明滅則行 346 X26n0548_p0850b10 　滅乃至老死亦復滅矣此所謂無明盡也老死亦 347 X26n0548_p0850b11 　盡也因緣既滅便入有餘涅槃此乃緣覺之道也 348 X26n0548_p0850b12 　然此緣覺之道實亦無性蓋生起因緣由還滅而 349 X26n0548_p0850b13 　顯還滅因緣由生起而顯既因互顯俱無體性則 350 X26n0548_p0850b14 　緣覺之道實由緣起俱不可得故曰無無明乃至 351 X26n0548_p0850b15 　無無明盡等。 352 X26n0548_p0850b16 無苦集滅道無智亦無得。 353 X26n0548_p0850b17 　此顯四諦聲聞及菩薩之道亦緣起也且四諦者 354 X26n0548_p0850b18 　苦集屬世間因果也滅道出世間因果也世間因 355 X26n0548_p0850b19 　果者集是招感性苦是逼迫性以貪嗔癡招感報 356 X26n0548_p0850b20 　業而逼迫也此逼迫性不出八苦其八苦有無量 357 X26n0548_p0850b21 　危厄真可厭之唯聲聞人知此苦故便修戒定慧 358 X26n0548_p0850b22 　道而入寂滅涅槃此所謂捨世間因果修出世間 359 X26n0548_p0850b23 　因果也然此二種因果亦無實性如緣覺道例之 360 X26n0548_p0850b24 　又菩薩之道廣有無量總之則萬行略之則六度 361 X26n0548_p0850c01 　約之則智得二言而該之以有智故則自利利他 362 X26n0548_p0850c02 　亦謂得矣然菩薩之道亦從緣起若無緣起行將 363 X26n0548_p0850c03 　安施是知菩薩之道從緣無可得也亦如上例又 364 X26n0548_p0850c04 　智之為言屬菩薩得之為言屬諸佛以菩薩屬因 365 X26n0548_p0850c05 　智故以諸佛屬得果故然而心佛眾生三無差別 366 X26n0548_p0850c06 　是知諸佛亦為緣起不可得也須知萬法無量不 367 X26n0548_p0850c07 　出聖凡二界攝該盡矣故今雖文字作四段顯其 368 X26n0548_p0850c08 　緣生推意實有無量故曰廣顯緣生抑可知矣顯 369 X26n0548_p0850c09 　生已竟向下結歸。 370 X26n0548_p0850c10 以無所得故菩提薩埵依般若波羅蜜多故心無罣 371 X26n0548_p0850c11 礙無罣礙故無有恐怖遠離顛倒夢想究竟涅槃。 372 X26n0548_p0850c12 　此所謂結歸自心也蓋前廣顯緣生即是性空般 373 X26n0548_p0850c13 　若一無所得故曰以無所得故且此故之為言即 374 X26n0548_p0850c14 　有結顯意也下故字倣此菩薩依此性空般若圓 375 X26n0548_p0850c15 　證自心了無遺餘故標曰依般若波羅蜜多故心 376 X26n0548_p0850c16 　無罣礙且此心剎那不住如大火聚纖毫不存如 377 X26n0548_p0850c17 　閃電光無容擬議居有有壞居空空敗直得言思 378 X26n0548_p0850c18 　道斷心行處滅更無一物當情可作障礙然則心 379 X26n0548_p0850c19 　法如是之勝何恐怖而不除何顛倒之不遠何夢 380 X26n0548_p0850c20 　想之可亂何涅槃之可得故標曰無罣礙故無有 381 X26n0548_p0850c21 　恐怖遠離顛倒夢想究竟涅槃是亦逕庭語哉且 382 X26n0548_p0850c22 　此恐怖本無有體由人不了一切境法而生惶恐 383 X26n0548_p0850c23 　畏怖以有恐怖便有種種夢想不實妄取涅槃其 384 X26n0548_p0850c24 　實涅槃何從而可得耶然此皆凡夫法耳以凡夫 385 X26n0548_p0851a01 　人不了萬法惟心起惑造業或造世間地獄三途 386 X26n0548_p0851a02 　法或造出世間聲聞緣覺道法乃至希取大涅槃 387 X26n0548_p0851a03 　法此皆起惑恐怖之所致耳以正理觀之皆是夢 388 X26n0548_p0851a04 　想幻興幻滅無有實體如昔者盃弓幻影妄惑恐 389 X26n0548_p0851a05 　怖不亦虛誑乎今此菩薩了證自心如是夢想悉 390 X26n0548_p0851a06 　皆無矣問夢想無之則信何乃涅槃亦復無耶若 391 X26n0548_p0851a07 　無菩薩何處究竟乎曰此又不了自心作是疑也 392 X26n0548_p0851a08 　若了自心佛之一字尚是名相何況涅槃乎盡虛 393 X26n0548_p0851a09 　空遍法界渾淪一箇自己那容名相于其間耶不 394 X26n0548_p0851a10 　見張拙秀才是箇俗人一悟自心便云光明寂照 395 X26n0548_p0851a11 　遍河沙凡聖含靈共一家一念不生全體現六根 396 X26n0548_p0851a12 　纔動被雲遮斷除妄想重增病趣向真如亦是邪 397 X26n0548_p0851a13 　隨順世緣無罣礙涅槃生死等空華依此信去自 398 X26n0548_p0851a14 　然相應也。 399 X26n0548_p0851a15 三世諸佛依般若波羅蜜多故得阿耨多羅三藐三 400 X26n0548_p0851a16 菩提。 401 X26n0548_p0851a17 　此結顯諸佛亦依般若性空而圓證自心也蓋阿 402 X26n0548_p0851a18 　耨多羅雖然果稱亦實自心之別名也阿云梵語 403 X26n0548_p0851a19 　此翻為無耨多羅梵語此翻為上三云梵語此翻 404 X26n0548_p0851a20 　為正藐云梵語此翻為等菩提梵語此翻為覺即 405 X26n0548_p0851a21 　此無上正等之覺便是自心分量蓋萬法至心而 406 X26n0548_p0851a22 　極名曰無上更無邪正等差名曰正等無法不了 407 X26n0548_p0851a23 　名曰覺實覺昏迷之識性能照萬法之重衢是知 408 X26n0548_p0851a24 　三界無別法惟是一心造寧不然乎此又一解以 409 X26n0548_p0851b01 　前廣顯萬法緣起性空一法不存惟是一心若了 410 X26n0548_p0851b02 　惟心便名菩薩不但菩薩而已亦即是諸佛故此 411 X26n0548_p0851b03 　結歸之文而以菩薩諸佛結之者實有以哉問此 412 X26n0548_p0851b04 　心之中一法無有何以有諸佛菩薩哉曰此心剎 413 X26n0548_p0851b05 　那不住能有能無非有非無無容擬議何聖凡之 414 X26n0548_p0851b06 　可得今云菩薩諸佛者以對凡夫而說除凡夫諸 415 X26n0548_p0851b07 　佛亦不可得何況菩薩乎以菩薩不自云菩薩諸 416 X26n0548_p0851b08 　佛不自云諸佛知此則諸佛無得也雖然此之所 417 X26n0548_p0851b09 　論皆屬理具法身以法身惟從證得未論果上報 418 X26n0548_p0851b10 　身以報身惟修感得若執理具法身撥無報身是 419 X26n0548_p0851b11 　為大謬慎之慎之。 420 X26n0548_p0851b12 故知般若波羅蜜多是大神咒是大明咒是無上咒 421 X26n0548_p0851b13 是無等等咒能除一切苦真實不虛。 422 X26n0548_p0851b14 　既云般若又云咒者蓋咒祕密不容解說之意如 423 X26n0548_p0851b15 　軍中密令無容外傳是知咒是祕密之義今云般 424 X26n0548_p0851b16 　若是大神咒是大明咒是無上咒是無等等咒須 425 X26n0548_p0851b17 　知般若是祕密也蓋由前來推性空般若會歸自 426 X26n0548_p0851b18 　心恐人作疑將謂般若之外有心自心之外有般 427 X26n0548_p0851b19 　若則成兩箇何通融之此如來末後極則開示又 428 X26n0548_p0851b20 　一重要關也意謂不可作此見解以般若元與法 429 X26n0548_p0851b21 　身解脫聯絡不斷牽連自在如字三點不縱不 430 X26n0548_p0851b22 　橫不並不別舉一即三言三即一但不可心思言 431 X26n0548_p0851b23 　議可也故曰般若是大神咒以咒之為言不解可 432 X26n0548_p0851b24 　也神之為言推功有在說之可也言其大神即是 433 X26n0548_p0851c01 　法身之德以法身神而莫測故曰大神此以般若 434 X26n0548_p0851c02 　即是法身然不可以言說但可以默契故曰般若 435 X26n0548_p0851c03 　是大神咒般若之德猶如千日能破萬惑亦不可 436 X26n0548_p0851c04 　以言說故曰般若是大明咒然般若能破萬惑則 437 X26n0548_p0851c05 　是解脫之德且此解脫非二乘凡夫可上故名無 438 X26n0548_p0851c06 　上然亦不可以言說故曰般若是無上咒然則三 439 X26n0548_p0851c07 　德如是明顯而云咒者正以三德祕密互為相攝 440 X26n0548_p0851c08 　文雖般若即法身解脫意實亦有解脫即是般若 441 X26n0548_p0851c09 　法身例此故此三者連環自在直出思議之表無 442 X26n0548_p0851c10 　有一法過之者實為三世諸佛共相祕受故結贊 443 X26n0548_p0851c11 　曰般若是無等等咒既爾三德圓融之功大何變 444 X26n0548_p0851c12 　易生死分段生死之有苦哉真為終古真實之法 445 X26n0548_p0851c13 　也故曰能除一切苦真實不虛然則般若與心又 446 X26n0548_p0851c14 　何如哉。 447 X26n0548_p0851c15 故說般若波羅蜜多咒即說咒曰。　揭諦揭諦波羅揭 448 X26n0548_p0851c16 諦波羅僧揭諦菩提薩婆訶 449 X26n0548_p0851c17 　此正顯能除諸苦真實之功德也特咒宣者以出 450 X26n0548_p0851c18 　思議表耳且咒無理路無義解不容思量不許擬 451 X26n0548_p0851c19 　議直得無言可伸無語可說正當恁麼時千差路 452 X26n0548_p0851c20 　絕不通凡聖何苦不除何業不脫可謂般若平等 453 X26n0548_p0851c21 　中平等之功德也禪門所謂無味之談塞斷人口 454 X26n0548_p0851c22 　此雖通理亦須通義蓋一切經咒元初皆屬梵語 455 X26n0548_p0851c23 　而譯師獨翻其經不翻其咒者以有四義故一是 456 X26n0548_p0851c24 　佛密語祕密之法惟佛與佛乃能知之二是總持 457 X26n0548_p0852a01 　門一一字句含多義故如婆伽婆具六種義三是 458 X26n0548_p0852a02 　佛蜜印如王印信所往無所不通幽顯遵奉佛佛 459 X26n0548_p0852a03 　相傳不移易故四是不思議力所加持故但能密 460 X26n0548_p0852a04 　誦即得滅過有此四義所以不翻此所謂祕密不 461 X26n0548_p0852a05 　翻應知問此經亦具三分否曰有之觀自在菩薩 462 X26n0548_p0852a06 　至度一切苦厄此屬序分蓋因菩薩而序起法門 463 X26n0548_p0852a07 　也告舍利子洎至般若是大神咒是無等等咒此 464 X26n0548_p0852a08 　屬正宗分正以性空會心與聲聞說也後語咒文 465 X26n0548_p0852a09 　意屬流通蓋此流通非同他經以他經專勸贊弘 466 X26n0548_p0852a10 　持功德為主獨此經惟以密咒為流通者蓋謂此 467 X26n0548_p0852a11 　經無相般若非可文言贊說弘持而盡其意直于 468 X26n0548_p0852a12 　無言無說無思無解以默契于言先領略于物表 469 X26n0548_p0852a13 　是為真弘通般若真流傳正宗故以密咒宣在經 470 X26n0548_p0852a14 　末實有以也是以自心現量只可自悟非從他得 471 X26n0548_p0852a15 　所以不肖以斲輪為解者意在此耳。 472 X26n0548_p0852a16 　 473 X26n0548_p0852a17 般若波羅蜜多心經斲輪解(終) 474 X26n0548_p0852a18

　　　　　　　　　　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. 548《般若心經斲輪解》

【版本記錄】CBETA 電子佛典 V1.1 (Big5) 普及版，完成日期：2006/08/01

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# 卍 Xuzangjing Vol. 26, No. 548 般若心經斲輪解

# CBETA Chinese Electronic Tripitaka V1.1 (Big5) Normalized Version, Release Date: 2006/08/01

# 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

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心經斲輪解

本經佛學辭彙一覽(共 297 條)