【經文資訊】大正新脩大藏經 第三十三冊 No. 1699《金剛般若疏》
【版本記錄】CBETA 電子佛典 V1.12 (Big5) 普及版，完成日期：2006/06/06
【編輯說明】本資料庫由中華電子佛典協會（CBETA）依大正新脩大藏經所編輯
【原始資料】蕭鎮國大德提供，佛教電腦資訊庫功德會提供，北美某大德提供
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# Taisho Tripitaka Vol. 33, No. 1699 金剛般若疏
# CBETA Chinese Electronic Tripitaka V1.12 (Big5) Normalized Version, Release Date: 2006/06/06
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Electronic Buddhadharma Society (EBS), Text as provided by Anonymous, USA
# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm
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T33n1699_p0084a15║
T33n1699_p0084a16║　　No. 1699 [cf. No. 235]
T33n1699_p0084a17║　　金剛般若經序
T33n1699_p0084a18║
T33n1699_p0084a19║　　　　胡吉藏法師撰
T33n1699_p0084a20║金剛般若波羅蜜經者。斯乃是三觀之虛明。
T33n1699_p0084a21║一實之淵致。昔仙人苑內未燿此摩尼。今長
T33n1699_p0084a22║者園中方灑茲甘露。良由小志先開故早馳
T33n1699_p0084a23║羊鹿。大心始發方駕此白牛。斯乃正教之供
T33n1699_p0084a24║範薩埵明訓。非雲非雨德潤四生。非日非月
T33n1699_p0084a25║照明三界。統萬行若滄海之納眾流。蕩紛異
T33n1699_p0084a26║若冬霜之凋百草。若具存梵本應云跋闍羅
T33n1699_p0084a27║般若波羅蜜修多羅。此土翻譯金剛智慧彼
T33n1699_p0084a28║岸到經。明無累不摧稱曰金剛。無境不照目
T33n1699_p0084a29║為般若。永勉彼此名波羅蜜。經者訓法常也。
T33n1699_p0084b01║
T33n1699_p0084b02║金剛般若疏卷第一
T33n1699_p0084b03║
T33n1699_p0084b04║　　　　胡吉藏法師撰
T33n1699_p0084b05║玄意十重。一序說經意。二明部儻多少。三辨
T33n1699_p0084b06║開合。四明前後。五辨經宗。六辨經題。七明傳
T33n1699_p0084b07║譯。八明應驗。九章段十正辨文。
T33n1699_p0084b08║問佛以種種因緣說摩訶般若。今有何等義
T33n1699_p0084b09║故演說是經。答摩訶般若廣為菩薩說菩薩
T33n1699_p0084b10║行。此經為諸大人略說大法。如經云。佛告須
T33n1699_p0084b11║菩提。此經為發大乘者說。為最上乘者說故。
T33n1699_p0084b12║問曰云何為諸大人略說大法。答曰佛法無
T33n1699_p0084b13║量。略說因果則總攝一切。因者所謂菩薩真
T33n1699_p0084b14║實大願真實大行。言大願者如經。菩薩住般
T33n1699_p0084b15║若心中欲遍度一切眾生令入無餘涅槃。而
T33n1699_p0084b16║實無所度。言大行者如經。菩薩不住於法而
T33n1699_p0084b17║行布施等一切諸行。而無所行。若不以般若
T33n1699_p0084b18║心發願則願不成願。若不以般若心修行則
T33n1699_p0084b19║行不成行。是故菩薩欲修願行要須般若。是
T33n1699_p0084b20║名因義。所言果者。菩薩以行無所得因故得
T33n1699_p0084b21║無所得果。無所得果即是如來實相法身。如
T33n1699_p0084b22║經。不可以諸相得見如來。若見諸相非相則
T33n1699_p0084b23║見如來無為法身。今欲為諸大人說此因果
T33n1699_p0084b24║故說是經。復次為現在未來一切眾生。真實
T33n1699_p0084b25║分別利益功德故說此經。如經云。佛滅度後
T33n1699_p0084b26║後五百歲。般若中能生一念淨信。外為諸佛
T33n1699_p0084b27║護念。內得無邊功德。勝捨大千珍寶亦勝捨
T33n1699_p0084b28║恒沙身命。復次為欲說第一義悉檀故說是
T33n1699_p0084b29║經。第一義悉檀者所謂諸法實相。滅一切戲
T33n1699_p0084c01║論過一切言語。亦無所過亦無所滅。譬如火
T33n1699_p0084c02║炎四不可觸的無所依止。如經。不可取不可
T33n1699_p0084c03║說。謂不可取心行斷。不可說言語滅。即是第
T33n1699_p0084c04║一義悉檀。復次以大悲心受請說法。故說是
T33n1699_p0084c05║經。如法華云。於三七日中思惟如是事。眾生
T33n1699_p0084c06║諸根鈍著樂癡所盲。我寧不說法疾入於涅
T33n1699_p0084c07║槃。爾時梵王稽首勸請。眾生根性為上中下。
T33n1699_p0084c08║願開甘露門為演說法。是以如來便趣鹿苑說
T33n1699_p0084c09║乎四諦。乃至祇園演於般若。問曰昔鹿苑說
T33n1699_p0084c10║四諦可為梵王。今祇園演於般若。何闕受請。
T33n1699_p0084c11║答曰梵王所請非止小法。如來受請本為大
T33n1699_p0084c12║事。大事者所謂般若波羅蜜是。復次佛欲集
T33n1699_p0084c13║諸法藥癒難癒病。故說是經。所以者何。一切
T33n1699_p0084c14║眾生有二種病。一者身病。謂老病死。二者心
T33n1699_p0084c15║病。謂貪瞋癡。自有生死已來不得般若藥故。
T33n1699_p0084c16║無人能治此病。佛以般若金剛摧破二病。故
T33n1699_p0084c17║說是經復次欲增諸菩薩念佛三昧故說此
T33n1699_p0084c18║經。一切眾生雖欲念佛不識如來多墮邪觀。
T33n1699_p0084c19║如經。以色見我音聲求我則墮邪道不能見
T33n1699_p0084c20║法身。法身者以正法為身。故秤法身。故華嚴
T33n1699_p0084c21║經云。正法性遠離一切言語道一切趣非趣。
T33n1699_p0084c22║悉皆寂滅相。正法性者則是實相。斯經盛明
T33n1699_p0084c23║實相。即是盛明法身。故觀身實相。觀佛亦然。
T33n1699_p0084c24║為斯觀者名為正觀。異斯觀者名為邪觀。復
T33n1699_p0084c25║次欲顯示中道拔二邊見故說是經。如經。發
T33n1699_p0084c26║三菩提心者。於法不說斷滅相。菩提心者即
T33n1699_p0084c27║是道心。道謂正道。發正道心。豈墮斷常。若墮
T33n1699_p0084c28║斷常。即發斷常心。是則不名發正道心。今欲
T33n1699_p0084c29║令諸菩薩發正道心斷常觀息故說此經。復次
T33n1699_p0085a01║欲說異法門異念處故。故說此經。昔說善門
T33n1699_p0085a02║不善門記門無記門常無常苦樂等念處。今
T33n1699_p0085a03║欲說非善門非不善門非記門非無記門非常
T33n1699_p0085a04║非無常念處。如經。法尚應捨。何況非法。復次
T33n1699_p0085a05║欲轉眾生深重鄣故說此經。下云。應墮惡道
T33n1699_p0085a06║以受持經故。三惡道消滅當得三菩提。如是
T33n1699_p0085a07║種種因緣。並是依經文及影龍樹大論故說
T33n1699_p0085a08║般若因緣。問曰為何等位人說是經耶。答曰
T33n1699_p0085a09║有人言。般若是高位所行。我等凡夫豈預斯
T33n1699_p0085a10║事。故望岸自絕。今謂不然。此人乃是無礙法
T33n1699_p0085a11║中自作障礙。可不悲乎。若言般若必在高位。
T33n1699_p0085a12║高位之人本自不墮惡道。何俟習行方得離
T33n1699_p0085a13║耶。今經言。欲不墮惡道不生卑賤家。欲世世
T33n1699_p0085a14║人天淨土受樂乃至究竟大般涅槃。須學般
T33n1699_p0085a15║若。此意乃明應墮惡道者行般若故不墮。故
T33n1699_p0085a16║從薄地凡夫已上乃至十地已還。皆須學般
T33n1699_p0085a17║若也。復次有婆藪盤豆弟子金剛仙論師。菩
T33n1699_p0085a18║提流支之所傳。述亦說般若緣起。所以說般
T33n1699_p0085a19║若者為斷眾生十種障故。言十種障者。一無
T33n1699_p0085a20║物相障。二有物相障。三非有似有相障。四謗
T33n1699_p0085a21║相障。五一有相障。六異有相障。七實有相障。
T33n1699_p0085a22║八異異相障。九如名義相障。十如義名相障。
T33n1699_p0085a23║此之十障障於般若。八障般若一一障中
T33n1699_p0085a24║皆對十障。所言無物相障者。眾生久劫已來
T33n1699_p0085a25║著我我所多滯有病。是以如來說一切法皆
T33n1699_p0085a26║畢竟空。但稟教之徒聞畢竟空便起邪見。謂
T33n1699_p0085a27║無因果則失二諦。此之斷見障於般若。為此
T33n1699_p0085a28║障故佛說斯經。如經。菩薩不住一切法行於
T33n1699_p0085a29║布施等一切諸行。故以萬行為因法身為果。
T33n1699_p0085b01║所以雖畢竟空而因果無失也。所言有物相
T33n1699_p0085b02║障者。前是斷見。今是常見。稟教之徒既聞菩
T33n1699_p0085b03║薩行因得果。便謂因是能感果能酬有能行
T33n1699_p0085b04║之人所行之行。是則無見雖泯有念還生。故
T33n1699_p0085b05║名為障。為是障故說般若治之。如經。若菩薩
T33n1699_p0085b06║有我相人相則非菩薩。見有法相非法相亦
T33n1699_p0085b07║非菩薩。雖復行施三事恒空。因果宛然而未
T33n1699_p0085b08║曾感應。類如空中種樹。亦同空裏織羅。豈得
T33n1699_p0085b09║聞有便起常見。所言非有似有相障者。稟教
T33n1699_p0085b10║之徒聞上菩薩不著有無。而便生異見。若使
T33n1699_p0085b11║有無皆不可得何得有萬用不同。故如六塵
T33n1699_p0085b12║異對四大互反。以有萬用故知不無。問曰云
T33n1699_p0085b13║何名為非有似有。答曰譬如陽炎非有似有。
T33n1699_p0085b14║眾生所見萬用之有。此所見有非有似有故
T33n1699_p0085b15║秤為障。云何治之。還以喻破。譬喻如陽炎雖
T33n1699_p0085b16║復似有而實非有。所見之有亦本自非有。如
T33n1699_p0085b17║經。一合相者則不可說但凡夫之人貪著其
T33n1699_p0085b18║事。下夢幻泡影亦是破之言謗相障者。或者
T33n1699_p0085b19║聞上第二有物相障法體是空。次聞第三萬
T33n1699_p0085b20║法用空。便謂生死涅槃眾生佛性一切皆空。
T33n1699_p0085b21║作此空見便謗佛性。所以者何。今辨空者生
T33n1699_p0085b22║死虛妄。可得是空。佛性非妄。是故不空。是
T33n1699_p0085b23║以經言。空者二十五有。不空者大般涅槃。此
T33n1699_p0085b24║經下文云亦非無相。非無相者。正明佛性
T33n1699_p0085b25║非是無性相。問曰涅槃可明佛性。般若何
T33n1699_p0085b26║有此說。答曰涅槃明佛性。般若未明佛性。此
T33n1699_p0085b27║是訶梨門人作如此說。今婆藪弟子明般若
T33n1699_p0085b28║佛性乃是眼目異名。是故般若亦明佛性次
T33n1699_p0085b29║第五第六一有相障異有相障者。此即一異
T33n1699_p0085c01║相對。斯之一異。通內外兩計備一切諸法如
T33n1699_p0085c02║僧佉計一世師計異尼乾子計亦一亦異若提
T33n1699_p0085c03║子計非一非異。斯之四執皆障般若。又如學
T33n1699_p0085c04║佛教之徒。或言二諦一體異體。或言相續假
T33n1699_p0085c05║故一。實法滅故為異。如此定執亦障般若。云
T33n1699_p0085c06║何治之。如下文說。如來說一合相則非一合
T33n1699_p0085c07║相。亦應云。如來說異散相則非異散相。但凡
T33n1699_p0085c08║夫貪著見一合相亦凡夫貪著見異散相。故諸
T33n1699_p0085c09║佛菩薩檢此一異。究竟無從名破一異。第七
T33n1699_p0085c10║第八實有相障異異相障者。此之兩障執教
T33n1699_p0085c11║執相。以為一雙。言教執者。上來六章事並皆
T33n1699_p0085c12║空破除。惑者便云。如其無者佛何故說。以佛
T33n1699_p0085c13║說故則知不無。由如色法。如其是無不應說
T33n1699_p0085c14║色。以說色故則知非無。以執佛說言法實有
T33n1699_p0085c15║故名為障。云何治之。如下文說。菩薩不應住
T33n1699_p0085c16║色生心。不應住聲香味觸法生心。若有六塵
T33n1699_p0085c17║云何不住。以不住故則知無六。如來雖說有
T33n1699_p0085c18║六但假名字。云何執於假名便言實有。異異
T33n1699_p0085c19║相障者。惑者云。若諸法但有假名無實體者。
T33n1699_p0085c20║云何諸法各各有相。如見鵠知池見煙知火。
T33n1699_p0085c21║名為標相頸細脣麤底平腹大。是缾體相。角
T33n1699_p0085c22║降垂壺。是為牛體相。既有此諸相。不應但有
T33n1699_p0085c23║假名。作此執者即名為障。云何治之。如經云。
T33n1699_p0085c24║離一切相即名諸佛。若實有相云何可離。以
T33n1699_p0085c25║其離故則知無相。第九如名義相障。第十如
T33n1699_p0085c26║義名相障。所言如名義相障者。惑者云。若諸
T33n1699_p0085c27║法無有相者云何有名。以有名故則知有相。
T33n1699_p0085c28║如以火名召火則得火來不得水至。以水名
T33n1699_p0085c29║召水則得水來不亦得火至。故知有名以表
T33n1699_p0086a01║於法則法體不無。作此謂者即秤為障。然此
T33n1699_p0086a02║第九與第七障不同者。第七則執於佛教以
T33n1699_p0086a03║生迷著。今則直尋相名言有物體所以為異。
T33n1699_p0086a04║云何治之。如下經云。說微塵則非微塵。如聚
T33n1699_p0086a05║微塵則成細色。如聚細色乃至成於世界。雖
T33n1699_p0086a06║有世界之名而實無其體。乃至雖有微塵之
T33n1699_p0086a07║名而實無其體。既無其體焉得有名。如肇公
T33n1699_p0086a08║云。名無得物之功。物無應名之實。名無得物
T33n1699_p0086a09║之功則非名。物無應名之實則非物。非名非
T33n1699_p0086a10║物名物安在。第十如義名相障者。惑者言。若
T33n1699_p0086a11║諸法無體。云何眾生受用萬法。既其受用則
T33n1699_p0086a12║有萬法之體。以有萬法之體則有萬法之名。
T33n1699_p0086a13║以體證名故祥為障。云何治之。如下經說。一
T33n1699_p0086a14║切有為法如夢幻泡影。內心外境悉無所有。
T33n1699_p0086a15║云何言有法體以體證名耶。問曰此之十障
T33n1699_p0086a16║般若治之。今為當用此釋。為當不用。答曰若
T33n1699_p0086a17║必言有。惑是能障。解是能滅。還是生滅觀。義
T33n1699_p0086a18║即是障也。便須破之。若言般若為能破障為
T33n1699_p0086a19║所破。為見故破。不見故破。為獨故破。為伴故
T33n1699_p0086a20║破。如此檢責即不見惑之可滅解之可生。此
T33n1699_p0086a21║即非解非惑無生無滅。如此事了悟始名般
T33n1699_p0086a22║若也。
T33n1699_p0086a23║第二重明般若多少。問曰般若波羅蜜凡有
T33n1699_p0086a24║幾種。答曰備探南北遍撿經論。部數不同。第
T33n1699_p0086a25║一有二種。出大智論。第四十一及九十九卷
T33n1699_p0086a26║云。般若有二種。一共聲聞說。二但為十地諸
T33n1699_p0086a27║大菩薩說。下位之所不聞。今諸部般若多是
T33n1699_p0086a28║共聲聞說也。第二有三種。三種者釋論第六
T33n1699_p0086a29║十七卷云般若部云般若部儻有多有少有
T33n1699_p0086b01║上中下。謂光讚放光道行也。舊云。光讚有五
T33n1699_p0086b02║百卷。此土零落唯有十卷。或分為十二卷。有
T33n1699_p0086b03║三十七品。即是上品。次放光為中品。道行為
T33n1699_p0086b04║下品也。放光有二十卷。是古大品。道安法師
T33n1699_p0086b05║所講者。今新定本有二十七卷。或為二十四
T33n1699_p0086b06║卷。對小品為大品。於前三部實應是中品也。
T33n1699_p0086b07║道行即是小品。有十卷。即有新定本。有七卷。
T33n1699_p0086b08║釋論七十九卷云。般若義乃無邊卷數有限。
T33n1699_p0086b09║謂小品放光光讚既前列。餘二同前。而以小
T33n1699_p0086b10║品名代道行也。故知道行即是小品也。第三
T33n1699_p0086b11║明四種般若者。長安叡法師小品序云。斯經
T33n1699_p0086b12║正文凡有四種。多則十萬偈。少則六百偈。此
T33n1699_p0086b13║之大品猶是外國中品耳。隨宜之言復何足
T33n1699_p0086b14║計其多少。雖習四名而不列數。有人云。當
T33n1699_p0086b15║以金剛足前三部以為四也。然金剛止有三
T33n1699_p0086b16║百許偈。叡公云。少則六百偈。故知未必用金
T33n1699_p0086b17║剛足之。次明五時般若者。出仁王經。初云釋
T33n1699_p0086b18║迦入大寂定眾相謂言。大覺世尊前已為我
T33n1699_p0086b19║等大眾二十九年說摩訶般若波羅蜜金剛般
T33n1699_p0086b20║若天王問波若光讚波若。今復放光斯作何
T33n1699_p0086b21║事。既列四種於前。第五最後說仁王護國般
T33n1699_p0086b22║若。又大悲比丘尼本願經末記。或在仁王末
T33n1699_p0086b23║記云。五時波若者是佛三十年中通化三乘人
T33n1699_p0086b24║也。第一佛在王舍城說大品般若。小品從中
T33n1699_p0086b25║出。第二佛在舍衛祇洹精舍說金剛波若。本
T33n1699_p0086b26║有八卷。淮南零落唯有格量功德一品。別為
T33n1699_p0086b27║一卷存其本名亦云金剛。第三佛在祇洹說
T33n1699_p0086b28║天王問波若。大本不來漢地。此土唯有須真
T33n1699_p0086b29║天子問波若七卷。法才王子問波若三卷。四
T33n1699_p0086c01║天王問波若一卷。並出其中。第四佛在王舍
T33n1699_p0086c02║城說光讚般若。成具道行廣淨。此三部從光
T33n1699_p0086c03║讚中出。第五佛在王舍城說護國波若。次流
T33n1699_p0086c04║支三藏云波若應有八部。第一部有十萬偈。
T33n1699_p0086c05║第二部有二萬五千偈。此之二部猶在外國。
T33n1699_p0086c06║第三部有二萬二千偈。即是大品。第四部有
T33n1699_p0086c07║八千偈。即是小品。第五部有四千偈。第六部
T33n1699_p0086c08║有二千五百偈。此之二部亦未傳漢地。第七
T33n1699_p0086c09║部有六百偈。即是文殊師利波若。第八部三
T33n1699_p0086c10║百偈。即是此金剛波若。又言。有光讚大空道
T33n1699_p0086c11║行等流支三藏云。此皆十萬偈波若中一品。
T33n1699_p0086c12║非是別部。今以釋論驗之。不同流支所說。釋
T33n1699_p0086c13║論云。波若部儻有多有少有上中下。云何言
T33n1699_p0086c14║光讚道行非是別部耶。又大論第百卷云。如
T33n1699_p0086c15║此中波若或有二萬二千偈。大波若有十萬
T33n1699_p0086c16║偈。諸龍天宮有千億萬偈。以其壽命長遠念
T33n1699_p0086c17║力堅強故堪聞多說。人中壽命短促憶識力
T33n1699_p0086c18║弱止有少許文字。若爾豈局在五時限現於
T33n1699_p0086c19║八部耶。
T33n1699_p0086c20║第三辨開合。問餘經曾無再說。何故波若諸
T33n1699_p0086c21║部無量。答佛經無量。來漢地者蓋不足言。但
T33n1699_p0086c22║今唯見波若多部未見餘經多耳。而今且論
T33n1699_p0086c23║波若多部者。眾生入道要由波若。所以者何。
T33n1699_p0086c24║一切凡夫未得道者皆由有所依著。波若正
T33n1699_p0086c25║破眾生有所依著。故說無依著之法。波若是
T33n1699_p0086c26║真實懺悔故。諸大乘經辨真實懺悔皆依般
T33n1699_p0086c27║若。如普賢經云。一切業障海皆從妄想生。若
T33n1699_p0086c28║欲懺悔者端坐念實相。大涅槃亦云。若聞無
T33n1699_p0086c29║作無受。王之重罪必得除滅。問諸經各說無
T33n1699_p0087a01║所得法各滅重罪。云何獨言諸經滅罪皆依
T33n1699_p0087a02║波若。答諸大乘經雖並是無依無得。但波若
T33n1699_p0087a03║多作無依無得之說正破眾生依得之病。餘
T33n1699_p0087a04║經不爾。至如涅槃正明常無常。法華明會三
T33n1699_p0087a05║歸一之法。華嚴廣明菩薩因果德行。不正辨
T33n1699_p0087a06║無依無得。為是義故眾經說得道之與滅罪
T33n1699_p0087a07║要須波若。是以般若有多部不同。取其大要。
T33n1699_p0087a08║眾生常有依得之病。是以如來常說無依得
T33n1699_p0087a09║法。如二夜經云。佛從得道夜訖至泥洹夜常
T33n1699_p0087a10║說波若。五時之與八部何足為多。問般若五
T33n1699_p0087a11║時為五部。華嚴八會何故不為八部。八會既
T33n1699_p0087a12║合為一部。五時何不合為一部。答通而為論
T33n1699_p0087a13║皆得相類。今不爾者。華嚴八會此義則前後
T33n1699_p0087a14║相成。如前說。十信十住十行十迴向十地及
T33n1699_p0087a15║大小相海。此即淺深次第因果相成。故得合
T33n1699_p0087a16║為一部。五時般若非是淺深次第前後相成。
T33n1699_p0087a17║故各開五部。
T33n1699_p0087a18║第四重明二經前後。問摩訶般若金剛般若
T33n1699_p0087a19║何者前說。答云開善法師。會稽基法師。姑蘇
T33n1699_p0087a20║華山顏法師。大領師等。皆云。如仁王所列前
T33n1699_p0087a21║說摩訶次說金剛。更以兩義證之。一者大智
T33n1699_p0087a22║論云。前未說菩薩行。今始欲為彌勒等說菩
T33n1699_p0087a23║薩行故說波若。若前已說金剛波若。則是已
T33n1699_p0087a24║說菩薩行。不應言未說也。二者金剛波若經
T33n1699_p0087a25║初云。善護念諸菩薩善付屬諸菩薩。未說摩
T33n1699_p0087a26║訶般若。則未有菩薩。云何付屬護念耶。今說
T33n1699_p0087a27║摩訶竟方有菩薩。故後說金剛般若始得明護
T33n1699_p0087a28║念付屬菩薩也。次有人言。前說金剛後說大
T33n1699_p0087a29║品。何以知之有三義三文往證。三義。一金剛
T33n1699_p0087b01║是破相之名。十二年中名有相教。受字之徒
T33n1699_p0087b02║生分別相。封執難祛。佛初開此經明無相深
T33n1699_p0087b03║理破彼相著心。故假金剛強喻空解。二者說
T33n1699_p0087b04║此經。止集千二百五十比丘等不廣集天人
T33n1699_p0087b05║菩薩。正為將明甚深空理化著相眾生。欲令
T33n1699_p0087b06║親近弟子在前悟解。因此得便傳教義成。便
T33n1699_p0087b07║聲聞助佛揚化。菩薩理中近佛事跡更遠。又
T33n1699_p0087b08║欲令菩薩轉教。聲聞望岸而退故。前為常隨
T33n1699_p0087b09║佛者說於此經。三者形小故有大。前說此經
T33n1699_p0087b10║甚略。未廣明菩薩萬行。名為小。後演放光般
T33n1699_p0087b11║若。此始復廣明無相解萬行差別。名為摩訶
T33n1699_p0087b12║般若。以此義往推故知。金剛般若是第一時
T33n1699_p0087b13║說。摩訶般若次在第二。次文證亦有三。一者
T33n1699_p0087b14║此經下文須菩提問佛云。頗有眾生得聞如
T33n1699_p0087b15║是言說章句。生實信不。若爾前已說大品。無
T33n1699_p0087b16║量眾生得信悟解。轉教說法。善吉於大品教
T33n1699_p0087b17║門曾無此疑。今至此經方復致問。在義難解。
T33n1699_p0087b18║二者善吉領解云。我從昔來所得慧眼未曾
T33n1699_p0087b19║得聞如是之經。若爾前佛說大品。豈不能說
T33n1699_p0087b20║經轉教耶。得言不聞深經。若聞而未悟。豈能
T33n1699_p0087b21║轉教。三者善吉答佛。不應以三十二相見如
T33n1699_p0087b22║來。若爾前已聞大品。云何執色相是佛。若生
T33n1699_p0087b23║此執非謂解空。故知直執昔日相教故謂色
T33n1699_p0087b24║身為佛。而開善舉兩義為證。今須釋之。一者
T33n1699_p0087b25║大智論云。說摩訶已前未明菩薩行者。此是
T33n1699_p0087b26║未廣明菩薩行耳。非不已略說金剛。二者云。
T33n1699_p0087b27║未說大品故未有菩薩善付屬者。此事不然。
T33n1699_p0087b28║今明。佛初成道以三乘度人。豈無菩薩付屬。
T33n1699_p0087b29║彌勒即是其人。以文義往推故知前說金剛
T33n1699_p0087c01║波若也。今明。此之二釋未可專判。隨宜之言
T33n1699_p0087c02║復何可定其前後。或可一時具說多部。或可
T33n1699_p0087c03║一部具經多時。至大品中更當委釋。
T33n1699_p0087c04║第五辨經宗。問此經以何為宗。答釋者不同。
T33n1699_p0087c05║有人言以無相境為宗。所以者何。明此經正
T33n1699_p0087c06║遣蕩萬相明無相理故以無相之理為此經宗。
T33n1699_p0087c07║有人言。此經以智慧為宗。自有二說。一說云。
T33n1699_p0087c08║慧有二種。一者因中智慧。二者果中智慧。今
T33n1699_p0087c09║正以因中智慧為此經宗。凡有四文為證。一
T33n1699_p0087c10║者大品初云。欲得一切種智當學般若。此意
T33n1699_p0087c11║言。欲得佛地智慧當習因中智慧。二者勸學
T33n1699_p0087c12║品通勸三乘學般若。此經未說二乘作佛而
T33n1699_p0087c13║勸令學般若。證般若但在因中非是果也。三
T33n1699_p0087c14║者釋論初云。為彌勒等說菩薩行故說般若。
T33n1699_p0087c15║故知是般若因中之行。至果則轉名萬德。四
T33n1699_p0087c16║者釋論四十九卷云。因中名般若。菩薩成佛
T33n1699_p0087c17║時轉名一切種智。故般若不屬佛但屬菩薩。
T33n1699_p0087c18║又云。般若成佛時轉名薩般若。佛智窮堅極
T33n1699_p0087c19║利。即是金剛薩波若。今既說波若。故知但明
T33n1699_p0087c20║十地無漏。所以是因中般若為宗。有人言。從
T33n1699_p0087c21║初地以上終乎佛果。皆平等悉為經體。此則
T33n1699_p0087c22║因之與果並為經宗。即開善舊用因慧中。復
T33n1699_p0087c23║有二說。有人言。但取無相實慧以為經宗。故
T33n1699_p0087c24║勝鬘經云。金剛喻者是第一義智。有人言。實
T33n1699_p0087c25║智方便智悉為經宗。故大品二周之說具明二
T33n1699_p0087c26║慧。有人言。境之與智合為經宗。故瑤法師云。
T33n1699_p0087c27║語經宗極則以實相為宗。明聖心則以妙智
T33n1699_p0087c28║為主。是故境智合為經宗。問如斯等說何者
T33n1699_p0087c29║是實。答有人言。皆有道理悉是佛語故。有人
T33n1699_p0088a01║言。如此諸說並悉失般若意。又有人言。唯我
T33n1699_p0088a02║一解是。餘釋盡非。如莊嚴云。因名金剛果非
T33n1699_p0088a03║金剛。以因中斷惑果地不斷。開善云。因果俱
T33n1699_p0088a04║金剛。因果俱斷惑。故云佛智斷佛菩提智斷。
T33n1699_p0088a05║今明般若無一定相。如大火炎四邊不可觸。
T33n1699_p0088a06║豈得各定執。今當一一責之。若言境是波若。
T33n1699_p0088a07║而今般若於汝正是智慧。云何辨於般若不以
T33n1699_p0088a08║般若為宗遂取非般若為宗。次責問若以智
T33n1699_p0088a09║慧為宗者。大智論云。般若深重智慧輕薄。今
T33n1699_p0088a10║既說深重般若。何故不取深重般若為宗而
T33n1699_p0088a11║取輕薄智慧為宗。次問若取因中智慧以為
T33n1699_p0088a12║般若。是亦不然。所以者何。經中有種種說。或
T33n1699_p0088a13║云因名般若。果稱薩般若。或因果悉稱般若。
T33n1699_p0088a14║如大經。三德之中有般若德。故知般若亦是
T33n1699_p0088a15║果名。不應偏執。次問若言始從初地終至佛
T33n1699_p0088a16║果通取因果為宗者。是亦不然。釋論云。有人
T33n1699_p0088a17║言。漏無漏慧皆是般若。有人言。但無漏慧是
T33n1699_p0088a18║般若。龍樹無的取捨。何因緣故而汝偏執。又
T33n1699_p0088a19║問若言般若通因果者。何故釋論但云是因。
T33n1699_p0088a20║斯則得通復失其別。次責若言境智合為宗
T33n1699_p0088a21║者。亦應境智合為般若。於汝義中。智是正般
T33n1699_p0088a22║若。境是相從般若。亦應智是正宗境是相從
T33n1699_p0088a23║宗。此與前說更復何異。次問若言七家皆是
T33n1699_p0088a24║者。此不識得失耳。如愚癡盲人不知道路通
T33n1699_p0088a25║與不通皆言是道。故復為失也。次問若言莊
T33n1699_p0088a26║嚴為是開善為非者。開善亦以開善為是。莊
T33n1699_p0088a27║嚴為非。此亦一是非彼亦一是非。竟誰是耶。
T33n1699_p0088a28║如大品云。是見實餘妄語耳。問山門解釋與
T33n1699_p0088a29║他為同為異。答若求由來眾解若得。可問與
T33n1699_p0088b01║今義同異。求竟不可得。將誰同異耶能如此。
T33n1699_p0088b02║不同不異不自不他無依無得。一無所住。即
T33n1699_p0088b03║是般若之玄宗也。作上解有所依住。皆非般
T33n1699_p0088b04║若宗也。今明般若無有定相。隨緣善巧。義無
T33n1699_p0088b05║不通。而正般若未曾境與不境智與不智乃至
T33n1699_p0088b06║因與不因果與不果。方便隨緣。在因名因。在
T33n1699_p0088b07║果名果。在境名境。在智名智。故果因境智必
T33n1699_p0088b08║得名悉得。如肇師云。原夫能境智因果者豈
T33n1699_p0088b09║境智因果之所能。良以非境非智能境能智。
T33n1699_p0088b10║非因非果能因能果等耳。而今就文為論。一
T33n1699_p0088b11║往方言。般若非因非果正以因果為宗。問以
T33n1699_p0088b12║何義知因果為宗。答經及論文並作此說。經
T33n1699_p0088b13║云。發菩提心住般若乃至無住相布施。如此
T33n1699_p0088b14║大願大行即是因義。次得如來無為法身。即
T33n1699_p0088b15║是果義。論文至信者章中云說因果深義。於
T33n1699_p0088b16║彼惡世時不空必有實故知明因辨果事已究
T33n1699_p0088b17║竟。然後方明信受。故知因果為此經正宗耳。
T33n1699_p0088b18║第六辨經名更開五句(一解佛說二釋金剛明解般若四釋波羅蜜五三經)。經
T33n1699_p0088b19║曰金剛般若波羅蜜。釋曰。經題有二種。一者
T33n1699_p0088b20║具足。二者不具足。具足應言佛說金剛般若。
T33n1699_p0088b21║不具足但云金剛般若。問曰。餘經何因緣故
T33n1699_p0088b22║不題佛說。答一切諸經佛口自說。皆悉應題
T33n1699_p0088b23║為佛說也。而不題者存略故。問曰。何故此經
T33n1699_p0088b24║題為佛說耶。答曰。大智論云。有五種人說。一
T33n1699_p0088b25║者佛口自說。二者弟子說。三者諸天說。四者
T33n1699_p0088b26║仙人說。五化人說。今此經是佛口自說非餘
T33n1699_p0088b27║人說。是故題佛說也。問曰。餘經亦是佛口自
T33n1699_p0088b28║說非餘人說。何故不云佛自說。答曰。已如前
T33n1699_p0088b29║說理實應題。以存略故。復次如大品等經。命
T33n1699_p0088c01║須菩提說。非佛自說。是故不得題為佛說。但
T33n1699_p0088c02║云摩訶波若。波若具兼師弟子二說。此經不
T33n1699_p0088c03║爾。雖對須菩提而佛自說非命說也。復次以
T33n1699_p0088c04║理言之。應題佛說。所以者何。諸外道六師等
T33n1699_p0088c05║輩亦皆說經。今恐墮邪見欲簡異六師故。題
T33n1699_p0088c06║佛說使人信受法也。復次道不孤運。必由人
T33n1699_p0088c07║弘。法雖佛師要由佛說法乃得弘。以是義故
T33n1699_p0088c08║題能說之人所說之法。則於義具足也。二釋
T33n1699_p0088c09║金剛。問曰。金剛為是譬名。為是法名。答曰。
T33n1699_p0088c10║有人言。金剛是譬。如世間中金剛寶堅而且
T33n1699_p0088c11║利。譬於波若體堅用利。今謂不然。所以者何。
T33n1699_p0088c12║汝於法譬生二見故。謂金剛但譬而非法波
T33n1699_p0088c13║若但法而非譬。則譬礙於法不得以譬為法。
T33n1699_p0088c14║法礙於譬不得以法為譬。復次若言借世金
T33n1699_p0088c15║剛喻般若者。亦應借世智慧以譬般若。若言
T33n1699_p0088c16║般若自有智慧非世間智慧。亦應自有金剛
T33n1699_p0088c17║非世間金剛也。復次若言金剛是譬喻者。摩
T33n1699_p0088c18║訶之名亦應是譬喻。若言般若廣大體是摩
T33n1699_p0088c19║訶。亦應般若堅利體是金剛。問汝今何故作
T33n1699_p0088c20║如此難。答波若名為真實之法。無所依止。不
T33n1699_p0088c21║可言大。不可言小。不可言法。不可言譬。過一
T33n1699_p0088c22║切語言。滅一切觀行。今非小大歎美為大。非
T33n1699_p0088c23║金剛非不金剛歎美為金剛。非小非大寄大
T33n1699_p0088c24║以宣之。大既是法。非金剛非不金剛寄金剛
T33n1699_p0088c25║以宣之。金剛亦得是法。借金剛以目之。金剛
T33n1699_p0088c26║既是譬。寄大以目之。大亦是譬。故以譬言之
T33n1699_p0088c27║一切皆是譬。以法言之一切皆是法。復次金
T33n1699_p0088c28║剛是譬般若是法。金剛是喻非喻為喻。所喻
T33n1699_p0088c29║之理非理為理。非理為理雖理而事。非喻為
T33n1699_p0089a01║喻雖事而理。雖理而事故知非理。雖事而理
T33n1699_p0089a02║故知非事。是以般若未曾理事。但無名相中
T33n1699_p0089a03║假名相說。故金剛為事。般若為理。此是不二
T33n1699_p0089a04║二義為眾生故假名相說二。豈定二耶問云。
T33n1699_p0089a05║何是金剛耶。答曰。大智論云。外國名越闍。此
T33n1699_p0089a06║言金剛。又華嚴經云斫家羅。此翻金剛圍山。
T33n1699_p0089a07║又舊相傳直云跋闍羅。真諦三藏云跋闍羅
T33n1699_p0089a08║侈(臺履反)迦(居伽反)問曰。舊翻跋闍羅為金剛出何
T33n1699_p0089a09║處文。答賢愚經第二卷。波斯匿王醜女名跋
T33n1699_p0089a10║闍羅。晉言金剛。問曰。汝以金剛喻般若者。此
T33n1699_p0089a11║有何義。答曰。如世間寶金剛第一。出世間寶
T33n1699_p0089a12║般若第一。復次如金剛寶一切世人不能秤
T33n1699_p0089a13║價。般若法寶所有所生功德一切世人不能秤
T33n1699_p0089a14║量。復次如金剛寶若置山頂及在平地。直過
T33n1699_p0089a15║無礙。到金剛際同性乃住。般若金剛亦復如
T33n1699_p0089a16║是。置福山頂若罪平地。直過無礙。到諸法實
T33n1699_p0089a17║相非罪非福非有非無同性乃住。復次如世
T33n1699_p0089a18║金剛寶照徹清淨。故羅什云。方寸金剛照數
T33n1699_p0089a19║十里物皆映現。般若亦爾。照實相水明了清
T33n1699_p0089a20║淨。復次如金剛寶除那羅延一切眾生不能
T33n1699_p0089a21║執持。般若亦爾。除信悟無依無得大力觀人。
T33n1699_p0089a22║若樂小法及著見眾生不能信持。如經說。為
T33n1699_p0089a23║發大乘者說。為發最上乘者說。若樂小法者
T33n1699_p0089a24║及著諸見不能信持。復次譬如丈夫食小金
T33n1699_p0089a25║剛終身不銷。波若亦爾。若能了悟不可朽滅
T33n1699_p0089a26║必得作佛。復次若有眾生。得金剛寶遠離一
T33n1699_p0089a27║切貧窮困苦受諸安樂。若得般若離生死苦
T33n1699_p0089a28║得大涅槃。復次如金剛寶所在之處能銷惡
T33n1699_p0089a29║鬼及諸蠱毒。般若亦爾。所在之處天魔外道
T33n1699_p0089b01║惡鬼不能得其便。復次如金剛寶悉摧破一
T33n1699_p0089b02║切諸物。而是金剛無有折損。般若亦爾。悉能
T33n1699_p0089b03║摧破一切煩惱而無折損。復次金剛一切諸
T33n1699_p0089b04║物不能摧破。般若亦爾。一切論者及諸煩惱
T33n1699_p0089b05║不能摧破。復次如金剛寶若在日中色則不
T33n1699_p0089b06║定。般若亦爾。在大眾中亦復不定。或說名因。
T33n1699_p0089b07║或說名果。在小心人中則名為小。在大心人
T33n1699_p0089b08║中則名為大。在境名境。在智名智。而是般若
T33n1699_p0089b09║無一定相。故偈云。般若是一法。佛說種種名。
T33n1699_p0089b10║隨諸眾生力。為之立異字。復次如金剛寶雖
T33n1699_p0089b11║有如此種種勝用。未嘗有心自言我勝。般若
T33n1699_p0089b12║亦爾。雖有無量種種功德。而未當有心。是故
T33n1699_p0089b13║般若不可思議。問金剛出何處。答毘婆沙云。
T33n1699_p0089b14║如從礦出金從金出金剛。故知金中之精名金
T33n1699_p0089b15║剛。問金剛與天如意珠云何同異。答大智論
T33n1699_p0089b16║云。帝釋手執金剛與修羅鬥。碎落閻浮提變
T33n1699_p0089b17║成如意珠。毘婆沙云金剛能破頗梨山及如
T33n1699_p0089b18║意珠。故知異也。復次此明般若與金剛同。而
T33n1699_p0089b19║是般若超絕金剛。非可譬喻。金剛是世間物。
T33n1699_p0089b20║般若非間失之則憂之得之則喜。得般若者
T33n1699_p0089b21║無憂無喜。金剛是無知之物。般若無知無所
T33n1699_p0089b22║不知。無量功德今略說而已。復次有人言。聲
T33n1699_p0089b23║聞法中從假名空終至羅漢通名金剛。菩薩
T33n1699_p0089b24║法中從三十心終至佛慧通名金剛。若別而
T33n1699_p0089b25║為論。從初地以去終至佛慧始名真金剛。所
T33n1699_p0089b26║以者何。而三十心人但是學妄未得真妄。但
T33n1699_p0089b27║是伏惑未能斷惑。相由入體。所以未得秤真
T33n1699_p0089b28║金剛也。亦得相從名金剛。初地以去得於真
T33n1699_p0089b29║妄解正能斷惑。相不入體。是真金剛。舊以窮
T33n1699_p0089c01║學之心喻金剛者。約開善義。伏惑既周。又無
T33n1699_p0089c02║明元品之惑。此最難伏。唯是窮學之心而能
T33n1699_p0089c03║伏之。故至佛果起佛智斷之。以是義故窮學
T33n1699_p0089c04║之心名曰金剛。復次有人言。窮學之心正能
T33n1699_p0089c05║斷惑。故名金剛。如此等說。並言有惑之可斷
T33n1699_p0089c06║有解之能斷。以是義故名有所得。有所得故
T33n1699_p0089c07║不能斷惑。無有金剛。如經中說。有所得者不
T33n1699_p0089c08║從一地至一地。復次汝言未斷惑時有惑無
T33n1699_p0089c09║解。斷惑之時有解無惑。此則惑是本有而今
T33n1699_p0089c10║無。解是本無而今有。是生滅觀。如經中說。
T33n1699_p0089c11║諸法本有今無。又言。若諸法前有後無。諸佛
T33n1699_p0089c12║菩薩則有罪過。今所明者。知惑本不有今亦
T33n1699_p0089c13║不無。解本不無今亦不有。是故諸法不有不
T33n1699_p0089c14║無。不生不滅。非縛非解。無觀無緣乃名般若。
T33n1699_p0089c15║問曰。若如是者。云何經言一念相應慧斷煩
T33n1699_p0089c16║惱及習。答若見有生滅。則不能斷。以了諸法
T33n1699_p0089c17║不解不惑非斷不斷故煩惱斷也。問金剛但
T33n1699_p0089c18║喻般若。亦喻餘法。答借金剛種種喻。大經以
T33n1699_p0089c19║喻法身云金剛身。又喻三昧云金剛三昧。此
T33n1699_p0089c20║喻定為金剛也。今喻智慧名金剛也。問金剛
T33n1699_p0089c21║是天上寶。是人中寶耶。答人天具有。如轉輪
T33n1699_p0089c22║王金輪是金剛寶。故所擬皆碎。帝釋執金剛
T33n1699_p0089c23║與修羅鬥。即是天上寶也。第三釋般若。般若
T33n1699_p0089c24║是外國語。釋論有二文。一者般若秦言智慧。
T33n1699_p0089c25║開善用之。次文云。般若深重智慧輕薄。不可
T33n1699_p0089c26║以輕薄智慧秤量深重般若。莊嚴法師云。般
T33n1699_p0089c27║若名含五義。智慧但是一條。非正翻譯。但解
T33n1699_p0089c28║智慧經論不同。淨名經分二字解之。知眾生
T33n1699_p0089c29║心念如應說法。起於智業。不取不捨入一相
T33n1699_p0090a01║門。起於慧業。舊釋此文云。智是有解。慧是
T33n1699_p0090a02║空解。亦智是化他慧是自行。大品云道慧道
T33n1699_p0090a03║種慧一切智一切種智。此則智慧名通空有
T33n1699_p0090a04║也。又因名慧。果秤智。如因名道慧道種慧。果
T33n1699_p0090a05║秤一切智一切種智。又智名通因果。如三智
T33n1699_p0090a06║義。聲聞一切智。菩薩道種智。佛一切種智。又
T33n1699_p0090a07║慧名通因果。法華云。諸佛平等大慧也。成論
T33n1699_p0090a08║文合解智慧兩字云。真慧名智。又云。慧名智
T33n1699_p0090a09║人。又云。慧義經中說解脫智是慧義。故智猶
T33n1699_p0090a10║慧也。又大智論亦有二文。般若者秦言慧也。
T33n1699_p0090a11║又云。秦言智慧也。問經論何故言語或出或
T33n1699_p0090a12║沒。乍合乍開。不分明一途示人合分明得解
T33n1699_p0090a13║耶。答聖人非不能一途分明示人。而今有出
T33n1699_p0090a14║沒言者。此有深意。以眾生本來有取著之心。
T33n1699_p0090a15║以是因緣繫屬於魔。生死不絕。若輪常轉。不
T33n1699_p0090a16║悟中道佛性正觀般若。今若復作一途實說。
T33n1699_p0090a17║則更增其依著之心。所以不定出沒。動其生
T33n1699_p0090a18║死根識令迥悟正法。故不定之說為益深矣。
T33n1699_p0090a19║若學者定執經論一文以成一家之義者。皆
T33n1699_p0090a20║是繫屬魔人耳。又眾生非一國土一根性一
T33n1699_p0090a21║善知識。是故諸佛種種說法也。問已知般若
T33n1699_p0090a22║名。云何是般若體。答地論人說。有二種般若。
T33n1699_p0090a23║一真修般若。即第八識。二緣修般若。即第七
T33n1699_p0090a24║識。成論師言。緣真諦心忘懷絕相。以此解心
T33n1699_p0090a25║為般若體。阿毘曇師云。緣四諦理無漏慧相
T33n1699_p0090a26║是般若體。此三解即世盛行。具須破洗。至大
T33n1699_p0090a27║品玄中廣明。但即世多誦此經。今輒言其要
T33n1699_p0090a28║句。冀參玄君子領其指外。問今以何為般若。
T33n1699_p0090a29║答若行人了悟顛倒。豁然悟解假名般若。問
T33n1699_p0090b01║此豁然悟解豈非心耶。答此解悟非心非離
T33n1699_p0090b02║心。問云何非心非離心。答既言心悟解。豈離
T33n1699_p0090b03║心耶。此悟心畢竟不起有心無心。豈即心耶。
T33n1699_p0090b04║問若言心悟還是即心。若言悟此心不得心
T33n1699_p0090b05║有無。便是離心。答猶言即離。還是不悟。如其
T33n1699_p0090b06║得悟竟有何即離。問既不即離應不迷悟。答
T33n1699_p0090b07║迷故言其即離。悟故了無即離。既不即離竟
T33n1699_p0090b08║復何有迷悟耶。可取其意。勿著其言也。第四
T33n1699_p0090b09║釋波羅蜜。波羅蜜此云彼岸到。外國風俗法
T33n1699_p0090b10║凡作一事究竟名波羅蜜。今悟道之人雖復
T33n1699_p0090b11║積功累劫。若不得般若為行不成。若悟般若
T33n1699_p0090b12║萬行周畢。故名波羅蜜般若問既有彼岸。云
T33n1699_p0090b13║何為此岸及中流耶。答聖人直假名說彼岸。
T33n1699_p0090b14║令其因此悟入。何必須作此岸彼岸中流耶。
T33n1699_p0090b15║大經云。雖無此岸而有彼岸。即其事也。必須
T33n1699_p0090b16║作者。大智論云。有無見為此岸。破有無見智
T33n1699_p0090b17║慧為彼岸。檀為中流。第五釋經。經有三種。或
T33n1699_p0090b18║文為經。或理為經。或文理合為經。地論師云。
T33n1699_p0090b19║三十心前人文為經。三十心文理合為經。初
T33n1699_p0090b20║地已去用理為經。今明文理因緣故為經。因
T33n1699_p0090b21║文悟道故。以能表之文為經也。
T33n1699_p0090b22║第七辨傳譯。問大悲比丘尼本願經末記云。
T33n1699_p0090b23║金剛般若本有八卷。今唯有格量功德一品。
T33n1699_p0090b24║此事云何。答義不應爾。所以者何。此一卷經
T33n1699_p0090b25║具有三人翻譯。一者羅什法師弘始四年於
T33n1699_p0090b26║逍遙園正翻一卷。若有八卷何不翻譯之。二
T33n1699_p0090b27║者流支三藏於此土重復翻譯。經之與論合
T33n1699_p0090b28║有三卷。而經長有信者一章。論解釋始終。事
T33n1699_p0090b29║義既畢。初則明經緣起歸敬之義。末則表隨
T33n1699_p0090c01║喜讚歎功德。若有八卷何因緣故止解一品。
T33n1699_p0090c02║三者真諦三藏於嶺南重翻此經。文小意廣
T33n1699_p0090c03║不云有八卷。又且此經序正流通三分具足。
T33n1699_p0090c04║何得止言一品。問大悲比丘尼本願經末記
T33n1699_p0090c05║又云。初說大品。小品出其中。後說光讚。道行
T33n1699_p0090c06║出其中。此事云何。答是亦不然。道行由是小
T33n1699_p0090c07║品之異名。大智論前列光讚放光道行。後復
T33n1699_p0090c08║列云小品放光光讚。故知小品即道行之異
T33n1699_p0090c09║稱也。叡公小品序云。此經三十章。貫之以道。
T33n1699_p0090c10║故稱道行。當知道行由是小品。
T33n1699_p0090c11║第八明應驗。問誦持般若有何驗益。答此經
T33n1699_p0090c12║流行漢地二百餘年。誦者得益不可稱記。昔
T33n1699_p0090c13║在山僧誦之。空中彈指異香滿室。又開善法
T33n1699_p0090c14║師誦得延壽七年。又朱仕衡行以大品投火。
T33n1699_p0090c15║火為之滅而經不燒。廣益無量。不可具述。
T33n1699_p0090c16║第九釋章段。此經文約理玄。釋者鮮得其意。
T33n1699_p0090c17║致使科段煙塵紛穢遂令般若日月翳而不
T33n1699_p0090c18║明。今粗列眾師以示其得失。原夫大聖屬緣
T33n1699_p0090c19║吐教意。令表筌悟實。其旨則不在文字。希得
T33n1699_p0090c20║意之徒領其要歸。其所寄也。自北土相承流
T33n1699_p0090c21║支三藏具開經作十二分釋。一者序分。二者
T33n1699_p0090c22║護念付屬分。三者住分。四者修行分。五者法
T33n1699_p0090c23║身非有為分。六者信者分。七者格量分。八者
T33n1699_p0090c24║顯性分。九者利益分。十者斷疑分。十一者不
T33n1699_p0090c25║住道分。十二者流通分。夫大聖說法必有由
T33n1699_p0090c26║致。故有序分。將說大法必為諸菩薩。已悟之
T33n1699_p0090c27║徒則須加被。未悟之者付屬已悟。故有第二
T33n1699_p0090c28║護念付屬。既護念付屬令其住般若中。故有
T33n1699_p0090c29║第三住分。雖得住立更進修諸行。故次有第
T33n1699_p0091a01║四修行分也。以修無得之因故得無為之果。
T33n1699_p0091a02║故次明法身非有為分。說此因果必有信受
T33n1699_p0091a03║之人。故次須明信者分。信持則功德無邊。故
T33n1699_p0091a04║須明格量分。持說之人所以功德無邊必由
T33n1699_p0091a05║佛性。若不識於佛性則無此功德。故有顯性
T33n1699_p0091a06║分也。以依佛性所修功德利益無窮。故須明
T33n1699_p0091a07║利益分也。上來一周說法。利根已悟。中下未
T33n1699_p0091a08║了。更復生疑。故有第十斷疑分。疑心既除則
T33n1699_p0091a09║無所依住。故有第十一不住道分。此之大法
T33n1699_p0091a10║非止益現在。亦利益未來。故有第十二流通
T33n1699_p0091a11║分也。然分雖十二不出因果。統其始末凡有
T33n1699_p0091a12║四周。護念付屬至修行分此則明因。法身非
T33n1699_p0091a13║有為分斯則辨果益。是一周明因果也。次從
T33n1699_p0091a14║信者分至于格量此則為因感得顯性之果。此
T33n1699_p0091a15║則次周明因果也。既明佛性。依性之修行即
T33n1699_p0091a16║因義。有因故得果。即利益分。謂三周明因果
T33n1699_p0091a17║也。斷疑為因。不住道為果。則四周明因果也。
T33n1699_p0091a18║然此之解釋盛行北地。世代相承多歷年序。
T33n1699_p0091a19║而稟學之徒莫不承信。余鑽仰累年載。意謂
T33n1699_p0091a20║不然。今請問之。此十二分為出般若經文。為
T33n1699_p0091a21║是婆藪論釋。今所觀經論悉無斯意。蓋是人
T33n1699_p0091a22║情自穿鑿耳。渾沌之絞絡良弊於此也。問作
T33n1699_p0091a23║此分文有何過失而汝非之。答其妨甚多。不
T33n1699_p0091a24║可具載。今略題數過以示其通塞也。一者作
T33n1699_p0091a25║此分文則不識經之通別。所以者何。至如序
T33n1699_p0091a26║分則通序一經。如護念付屬等十分此是正
T33n1699_p0091a27║說中之別段。云何取經之通文以例正說之
T33n1699_p0091a28║別段斯則失之大矣。又且汝云從大千珍寶
T33n1699_p0091a29║至捨恒沙身命名格量分。此則未識經始終
T33n1699_p0091b01║故有斯謬耳。所以者何。此中格量凡舉內外
T33n1699_p0091b02║兩施。外施則有三千之與恒沙。內施之中亦
T33n1699_p0091b03║有二種。一者直捨恒沙身施。二者次舉日三
T33n1699_p0091b04║時捨恒沙身施。此方盡格量之極。汝何故但
T33n1699_p0091b05║取前三種為格量分。而不取三時捨身為格
T33n1699_p0091b06║量分。是以為失。又且論云從法身非有為分
T33n1699_p0091b07║已來並是斷疑。汝云何獨取須菩提重問已去
T33n1699_p0091b08║為斷疑分。又且此經有兩周之說。經論並作
T33n1699_p0091b09║斯判。汝何故取前周之說以開多分。取後周
T33n1699_p0091b10║之說合為一分。抑大為小患之甚也。又流通
T33n1699_p0091b11║實是大章。還依小段之例。亦所不可。其間碎
T33n1699_p0091b12║分章句。爰至異言語目於經論並穢。至文當
T33n1699_p0091b13║具顯之。復有人言。十二分開之既其難解。取
T33n1699_p0091b14║其易見裁為六章。六章者。一序分。二護念付
T33n1699_p0091b15║屬分。三住分。四修行分。五斷疑分。六流通
T33n1699_p0091b16║分。此之分別蓋是學之劣者。過還同前而患
T33n1699_p0091b17║復更甚。所以者何。若言後同是斷疑分。就斷
T33n1699_p0091b18║疑中不復更開。附前亦是同非斷疑。不斷疑
T33n1699_p0091b19║中亦應不開。不斷疑中有種種義。既開多分。
T33n1699_p0091b20║斷疑之中何因緣故取為分。若爾塗行乞食
T33n1699_p0091b21║應是一分。若使塗行乞食既屬序分而不開
T33n1699_p0091b22║者。護念付屬屬正說亦應不開。又元前解之
T33n1699_p0091b23║與後釋都不識論文之大體。所以者何。論主
T33n1699_p0091b24║直是釋其難文略其易句。云何後人見論解
T33n1699_p0091b25║釋便取為科段。復有人注金剛般若開三門。
T33n1699_p0091b26║從如是我聞至願樂欲聞。是因緣門。謂具此
T33n1699_p0091b27║因緣故得說般若。從佛告應如是降伏至見
T33n1699_p0091b28║諸相非相。明般若體門。從白佛頗有眾生下。
T33n1699_p0091b29║明功德門。然此解釋義亦不盡。流通復屬何
T33n1699_p0091c01║門。又復後周重說又屬何門。有人言。開為三
T33n1699_p0091c02║段。一者序說。二者正說。三者流通說。大聖說
T33n1699_p0091c03║法必有由漸。故有序說。序說既竟正宗宜開。
T33n1699_p0091c04║故有正說。非唯近益當時。亦乃遠被來葉。故
T33n1699_p0091c05║有流通說。今謂三說開經於理無妨。但開善
T33n1699_p0091c06║之流不識三說起盡。故復為失。所以者何。至
T33n1699_p0091c07║如序文取善吉之問為歎請序。如來之答始
T33n1699_p0091c08║屬正經。此事為謬。然一切經若問若答皆悉
T33n1699_p0091c09║是正。云何以問為序以答為正。大涅槃經。時
T33n1699_p0091c10║會獻供為序。純陀請受問難即以為正。此經
T33n1699_p0091c11║塗行乞食以之為序。善吉發問即應是正。大
T33n1699_p0091c12║品亦然。如來廣現神變以之為序。告舍利弗
T33n1699_p0091c13║即以為正。斯事易明不應濫也。又且三說無
T33n1699_p0091c14║定。雖序說不妨有正。雖正說不妨有序。流通
T33n1699_p0091c15║亦爾。何者。以序於正故名為序。以正於序故
T33n1699_p0091c16║名為正。正說悟道既得是正。序說悟道亦得
T33n1699_p0091c17║是正。今但約一往方言故開三不同耳。就此
T33n1699_p0091c18║三中各開二段。序有二者。一通序。二者別序。
T33n1699_p0091c19║正文有二。第一周廣說。第二周略說。流通有
T33n1699_p0091c20║二。一序佛說經究竟。二者明時眾歡喜奉行。
T33n1699_p0091c21║序中二段凡有四雙。一者通。二者別。通以同
T33n1699_p0091c22║為義。眾經六事悉同故名通序。別以異為義。
T33n1699_p0091c23║眾經各異。或父母送書。或長者獻蓋。或天雨
T33n1699_p0091c24║四華。或塗行乞食。故名別序。次雙證信序發
T33n1699_p0091c25║起序者。安此六事令人生信。故名證信序。塗
T33n1699_p0091c26║行乞食發起正經名發起序。次雙遺教序與現
T33n1699_p0091c27║前序。明如來將入泥曰。阿難心沒憂海不能
T33n1699_p0091c28║自喻。阿泥樓馳云。汝是持佛法藏人。所應問
T33n1699_p0091c29║者須及時問。於是阿難作於四問。最後問云。
T33n1699_p0092a01║一切經初置何等語。佛言。一切經初當安如
T33n1699_p0092a02║是我聞。遺言令安此六事。故名遺教序。現說
T33n1699_p0092a03║經時即有乞食等事名現前序。次雙經前序
T33n1699_p0092a04║經後序。說經竟後方有如是六事名經後序。
T33n1699_p0092a05║說經之前有乞食之事名經前序。問曰。佛何
T33n1699_p0092a06║因緣故一切經初令安六事。答曰。為證信故。
T33n1699_p0092a07║大智論云。說時方人令人生信故。復次一切
T33n1699_p0092a08║外道皆以吉法貫在經初。故百論云。諸師作
T33n1699_p0092a09║經簡初皆說吉。今欲簡異外道故。故貫以六
T33n1699_p0092a10║事。問曰。若安六事異外道者。外道亦言安此
T33n1699_p0092a11║六事。何以簡耶。答曰。明此是般若六事。故以
T33n1699_p0092a12║證信簡異外道。般若信者此是無依無得之
T33n1699_p0092a13║信。故大品云。不信一切法名為信般若。一切
T33n1699_p0092a14║法不生故名為般若生。不信一切法故名信
T33n1699_p0092a15║般若也。
T33n1699_p0092a16║第十正釋文。如是我聞通序有六事。如是者。
T33n1699_p0092a17║第一明所聞之法。問曰。佛是一切智人無師
T33n1699_p0092a18║自悟不從他聞。何故言如是我聞。若言如是
T33n1699_p0092a19║我聞即從他聞。非一切智人也。答曰。已如前
T33n1699_p0092a20║釋。此非佛自稱如是我聞。乃是敕於侍者
T33n1699_p0092a21║令稱我聞。復次此是阿難等大弟子自稱如
T33n1699_p0092a22║是我聞。如集法藏中說。阿難登高座。大迦葉
T33n1699_p0092a23║問曰。何處最初說法。阿難合掌向涅槃方答
T33n1699_p0092a24║大迦葉云。如是我聞。佛初在鹿苑為五比丘
T33n1699_p0092a25║說法。是故非佛自稱。真諦三藏述婆藪釋云。
T33n1699_p0092a26║阿難將誦出法藏登無畏座。變身如佛三十二
T33n1699_p0092a27║相八十種好。是時大眾生三種疑。一謂釋迦
T33n1699_p0092a28║雖復前滅今還重出為我說法。二謂釋迦已
T33n1699_p0092a29║滅。此是他方佛來。三謂釋迦雖滅阿難既為
T33n1699_p0092b01║佛弟子。今遂成佛代於佛處。為有此三疑。是
T33n1699_p0092b02║以阿難即便釋疑云如是我聞。明如來如是
T33n1699_p0092b03║已滅我從佛邊聞非上三事也。言如是者。釋
T33n1699_p0092b04║此一句有二十餘師。今略而不述。一者依龍
T33n1699_p0092b05║樹所解。云如是者。佛法大海信為能入智為
T33n1699_p0092b06║能度。如是者即是信也。以信故言此事如是。
T33n1699_p0092b07║若不信則言此事不如是。今要由信得入佛
T33n1699_p0092b08║法。是故經初建言如是。般若信者。明般若無
T33n1699_p0092b09║依無得無戲論畢竟清淨真實可信。故因此信
T33n1699_p0092b10║得入般若也。次婆藪盤豆釋云。如是者。謂決
T33n1699_p0092b11║定義。略明二種。一教如是。二理如是。教如是
T33n1699_p0092b12║者。凡有數義。一者如佛教度量故云如是。所
T33n1699_p0092b13║以者何。三世諸佛或廣說法。或處中說。或略
T33n1699_p0092b14║說法。今阿難傳正法還如佛廣略不增不減。
T33n1699_p0092b15║故云如是。二者如是諸佛次第而說所以者
T33n1699_p0092b16║何。一切說法凡有六事。一者發起。二略標宗。
T33n1699_p0092b17║三廣解釋。四難。五通。六流通付屬。阿難今且
T33n1699_p0092b18║次第誦持佛語。故云如是。三者如經名字故
T33n1699_p0092b19║云如是。傳持佛經須識經名。若不識經名云
T33n1699_p0092b20║何知義。所以者何。經之名題總攝一經。如大
T33n1699_p0092b21║品章雖九十總名摩訶般若。以摩訶之名攝
T33n1699_p0092b22║九十章義。為是事故須識經名。阿難如名誦
T33n1699_p0092b23║持故云如是。四者因緣如是。三世諸佛說經
T33n1699_p0092b24║因緣略具四義。一者根本有一切智方能說
T33n1699_p0092b25║經。二者有大悲心然後說法。三者為報正法
T33n1699_p0092b26║恩故然後說法。四者決定證信有四。一知說
T33n1699_p0092b27║經有時。二知說經處所。三知能說之人即是
T33n1699_p0092b28║如來。四知有聽經之眾。如是時處聽眾說者。
T33n1699_p0092b29║如我所說實可信受故云如是。理如是者。言
T33n1699_p0092c01║理是有則名有見。言理是無名為邪見。亦有
T33n1699_p0092c02║亦無是名相違見。非有非無名愚癡見。所明
T33n1699_p0092c03║之理若墮此四中即不名如是。今離此四謗
T33n1699_p0092c04║無所依止故名如是。我聞者。此第二明能聞
T33n1699_p0092c05║之人。我者所以阿難自稱我者。一欲證親從
T33n1699_p0092c06║佛邊聞故非是傳聞。所以者何。我今親從如
T33n1699_p0092c07║來聞。是故稱我。二者欲顯阿難過去世願行
T33n1699_p0092c08║成就。是故稱我。阿難無量劫來修習多聞。本
T33n1699_p0092c09║願力故得陀羅尼。一經於耳永無漏失曾不
T33n1699_p0092c10║再問。譬如寫水置之異器。故法華云。我與阿
T33n1699_p0092c11║難於空王佛所同時發心。而我好精進遂致
T33n1699_p0092c12║作佛。阿難常樂多聞故持我法藏。又如經云。
T33n1699_p0092c13║釋迦本昔為迦葉佛作沙彌。師日日限誦經
T33n1699_p0092c14║千言。兼為師乞食。恐誦經不上一心憂懼。阿
T33n1699_p0092c15║難于時為長者。在路見之憂色便問所以。故
T33n1699_p0092c16║具答上事。長者仍語沙彌。日日給食令得安
T33n1699_p0092c17║心誦經莫復憂惱。長者發願言。若沙彌成佛
T33n1699_p0092c18║我當為法藏第一弟子。以顯宿願滿足故稱
T33n1699_p0092c19║為我。三者以自在故所以稱我。如大經云。阿
T33n1699_p0092c20║難具足多聞智慧。一切眾生不能一時具領
T33n1699_p0092c21║佛語。設能具領。無陀羅尼力不能憶而不忘。
T33n1699_p0092c22║雖有憶而不忘。亦不能具三慧於聞法中不
T33n1699_p0092c23║能自在。不名為我。我者是自在義。今阿難能
T33n1699_p0092c24║一時具領佛語亦能永持不忘。四者具足發
T33n1699_p0092c25║生三慧於聞法中而得自在。是故稱我。問曰。
T33n1699_p0092c26║佛法無我。何故稱我。答中論云。諸法實相中
T33n1699_p0092c27║非我非無我。欲引導眾生故假名說我。是故
T33n1699_p0092c28║無過。聞者所以稱聞。亦具數義。一者欲顯所
T33n1699_p0092c29║聞人德。阿難所聞不從外道及佛弟子仙人
T33n1699_p0093a01║化人及諸天聞。今所聞者從一切智人邊聞。
T33n1699_p0093a02║二者欲顯所聞法最勝。明佛法名句味巧妙
T33n1699_p0093a03║義理深淨。若外道法但有語言無有實義。若
T33n1699_p0093a04║聞佛法名為正聞。三者所顯理最勝佛法正
T33n1699_p0093a05║道圓滿具足無有顛倒。如理而說名為正說。
T33n1699_p0093a06║如理而聞名為正聞。四者行最勝故名正聞。
T33n1699_p0093a07║依正教修行。即是行中最勝故名為正聞。五
T33n1699_p0093a08║者修行得正果故為正聞。正果者所謂大般
T33n1699_p0093a09║涅槃。問為用神聞。為用識聞。為用根聞。為
T33n1699_p0093a10║和合聞。若用神聞何故神用耳聞不用眼聞。
T33n1699_p0093a11║若用識聞亦如是難。若用根聞無有識時空根
T33n1699_p0093a12║應聞。若一一不能聞者和合亦不能聞。以如
T33n1699_p0093a13║是義悉無有聞。答曰。今言聞者。是因緣聞。因
T33n1699_p0093a14║緣聞者。是不聞聞。聞而無所聞。是以經云。其
T33n1699_p0093a15║說法者無說無示。其聽法者無聞無得。如來
T33n1699_p0093a16║說無所說。阿難聞無所聞。如此說聽乃可相
T33n1699_p0093a17║成。一時者。此第三明說教之時。如轉輪王出
T33n1699_p0093a18║世是寶物可得之時。如如來出世法寶可得之
T33n1699_p0093a19║時。故云一時。二者一切狂聾眾生聞如來說
T33n1699_p0093a20║得醒悟時故云一時。又有正師時。有正教時。
T33n1699_p0093a21║有正學時。故云一時。具此三時眾生得道。中
T33n1699_p0093a22║觀論云真法及說者聽者難得故。若具此三
T33n1699_p0093a23║種則生死有邊。若不具此三種則生死無邊。
T33n1699_p0093a24║又眾生若未下信種時不名一時。今說般若
T33n1699_p0093a25║是下信種時。若已下信種時是正觀增長時。
T33n1699_p0093a26║若正觀已增長時是善根成就時。故云一時。
T33n1699_p0093a27║又阿難一時能具足領於佛說。故云一時。又
T33n1699_p0093a28║是逗一時根緣。故云一時。所以者何。諸佛說
T33n1699_p0093a29║法廣略不同。今所以略說波若者。此是逗一
T33n1699_p0093b01║時根緣故爾。又須知是般若一時。般若一時
T33n1699_p0093b02║者。不時假言時。不一假言一。佛者。此第四標
T33n1699_p0093b03║說教之主。上來雖表三事。然邪正未分。第四
T33n1699_p0093b04║標佛方顯明得失。所以者何。雖言我聞一時。
T33n1699_p0093b05║未知從誰邊聞。是故今云從佛邊聞非餘人
T33n1699_p0093b06║也。然論云。婆伽婆者能斷煩惱有大功德故
T33n1699_p0093b07║名婆伽婆。住者有二種。一者外住。二者內住。
T33n1699_p0093b08║言外住者凡有四種。一王化處住。謂釋迦住
T33n1699_p0093b09║在娑婆。二者異俗住。謂住。在一切僧伽藍內。
T33n1699_p0093b10║三威儀住。謂行住坐臥悉名為住。四未捨壽
T33n1699_p0093b11║分住。謂如來未入涅槃。內住有四。一者天住。
T33n1699_p0093b12║住施戒等。二梵住。住四無量心。三者聖住。住
T33n1699_p0093b13║空無相無願。四者佛住。住諸法實相中。此是
T33n1699_p0093b14║般若無住無不住。為眾生故假名為住。舍衛
T33n1699_p0093b15║國者。此是第五明住處。處有二種。一者通處。
T33n1699_p0093b16║二者別處。舍衛國即是通處。祇洹精舍即是
T33n1699_p0093b17║別處也。問佛何因緣故多住王舍城及舍衛
T33n1699_p0093b18║國。答佛前受。頻婆娑羅王請故住王舍城。次
T33n1699_p0093b19║受須達多請故住舍衛國。復次欲報法身恩故
T33n1699_p0093b20║住王舍城。為報生身恩故住舍衛國。所以者
T33n1699_p0093b21║何。佛在王舍城摩伽陀國得道。是故為報法
T33n1699_p0093b22║身恩故住王舍城。問佛生中天竺迦毘羅衛
T33n1699_p0093b23║國。今舍衛國是東天竺國。今云何言為報生
T33n1699_p0093b24║身恩故住舍衛城。答佛上祖本在東天竺舍
T33n1699_p0093b25║衛國住。末來中天竺迦毘羅城。今從本立名。
T33n1699_p0093b26║故云報生身恩故住舍衛國也。復次王舍城
T33n1699_p0093b27║及舍衛國多人物。故佛欲於多人處教化眾
T33n1699_p0093b28║生。如經說。舍衛國凡有九億家。如賢愚經說
T33n1699_p0093b29║有十八億人。復次此二國生多智慧人及六
T33n1699_p0093c01║師輩。是故佛多住此城。問何故名舍婆提。答
T33n1699_p0093c02║有北土論師云。昔劫初有仙人兄弟二人。弟
T33n1699_p0093c03║名舍婆。此云幼小。兄稱阿婆提。此云不可害。
T33n1699_p0093c04║二人住此處求道。因以名之。弟略去婆兄略
T33n1699_p0093c05║去阿。二名雙取故云舍婆提。真諦三藏云。彼
T33n1699_p0093c06║國正音應云奢羅摩死底。此云好名聞國。昔
T33n1699_p0093c07║有仙人。有好名聞在此中住。從仙人作名故
T33n1699_p0093c08║云好名聞國也。又云。此國具足有四義。一多
T33n1699_p0093c09║寶。二此中人多受五欲樂。三有諸法德。此國
T33n1699_p0093c10║中人多行施戒。謂之法德。四未來得解脫果。
T33n1699_p0093c11║明此國中人未來多生人天中及得解脫果。
T33n1699_p0093c12║有此四義遠聞餘國故云好名聞國也。從來
T33n1699_p0093c13║舊翻為聞物國。此土多出好物遠聞諸國故
T33n1699_p0093c14║名聞物國。十二由經云。無物不有。勝於餘處
T33n1699_p0093c15║也。問佛住舍衛凡得幾年。答經云。住舍衛國
T33n1699_p0093c16║得二十五年。有九億家。三億家見佛不聞法。
T33n1699_p0093c17║三億家亦聞法亦見佛。三億家不見佛不聞
T33n1699_p0093c18║法。真諦三藏云。住舍衛始終得七年。住王舍
T33n1699_p0093c19║城得四年。今未詳也。問王城舍衛前住何處。
T33n1699_p0093c20║答云。佛前住王舍城。後來舍衛也。言祇樹給
T33n1699_p0093c21║孤獨園者。此第二名為別處。問何因緣故起
T33n1699_p0093c22║立此祇園精舍。答如十二由經涅槃經賢愚
T33n1699_p0093c23║等經廣說。如賢愚第九卷云。舍衛國主波
T33n1699_p0093c24║斯匿王有一大臣。名曰須達。其人居家巨富
T33n1699_p0093c25║財寶無限。好喜布施燕濟貧窮及諸孤老。時
T33n1699_p0093c26║人因為其立號名為給孤獨。爾時長者生七
T33n1699_p0093c27║男兒。年並長大為其娉娶。次第至六。餘有第
T33n1699_p0093c28║七兒。端正殊異。偏心愛念。當為娶妻欲得極
T33n1699_p0093c29║妙姿容端正有相之女。為兒求之。即語諸婆
T33n1699_p0094a01║羅門言。誰有好女相貌備足。當為我行求之。
T33n1699_p0094a02║諸婆羅門便為推覓。展轉到王舍城中。有一
T33n1699_p0094a03║大臣名曰護珍。財富無量。信敬三寶。時婆羅
T33n1699_p0094a04║門到其家從乞食。彼國法施人物時要令童
T33n1699_p0094a05║女持物布施。護珍長者時有一女。儀容端正
T33n1699_p0094a06║顏色殊妙。持食出施婆羅門。婆羅門見之心
T33n1699_p0094a07║大歡喜我所覓者正當是爾。即問女言。頗有
T33n1699_p0094a08║人來求索汝未。女答言未有。更問言女子。汝
T33n1699_p0094a09║父在不。女答云在。婆羅門語言。可令出外我
T33n1699_p0094a10║欲見之與共談語。時女入內白其父言。外有
T33n1699_p0094a11║客來欲得相見。其父便出。時婆羅門問訊起
T33n1699_p0094a12║居安和善否[晹-勿+皿]涼既竟。謂長者言。舍衛國王
T33n1699_p0094a13║有一大臣。字曰須達。為國輔相識不。答言。
T33n1699_p0094a14║未見其人但聞其名。報言。知不是人於彼舍
T33n1699_p0094a15║衛國第一富貴。汝於此間富貴亦最第一。須
T33n1699_p0094a16║達有兒端正殊妙卓犖多奇。欲取君子女可
T33n1699_p0094a17║爾不。答言可爾。時婆羅門未得自還。仍值估
T33n1699_p0094a18║客來舍衛國即便因之寄書。逆報須達具陳
T33n1699_p0094a19║其事。須達得書歡喜。即詣波斯匿王求請小
T33n1699_p0094a20║許時為兒娶婦。王即聽之。於是大載珍寶趣
T33n1699_p0094a21║王舍城。於其路次拯濟貧乏至王舍城。到護
T33n1699_p0094a22║珍家為兒求妻。護珍長者歡喜迎達安置敷
T33n1699_p0094a23║具。暮宿其舍。內則搔擾辦具飲食。須達念言。
T33n1699_p0094a24║今此長者設何供具。欲作何等。將非欲請國
T33n1699_p0094a25║王太子長大臣及以婚姻者乎。便問之曰。長
T33n1699_p0094a26║者今暮躬自執營如是事務施設供具。為欲
T33n1699_p0094a27║請國王太子大臣者乎。答言不也。又問欲設
T33n1699_p0094a28║婚姻親戚會耶。答言不也。又問將何所作。答
T33n1699_p0094a29║言。明日欲請佛及比丘僧。於時須達聞佛
T33n1699_p0094b01║僧名肅然毛豎。如其所得心情悅豫。重問
T33n1699_p0094b02║曰。云何名佛。願解其義。長者答言。汝不聞耶
T33n1699_p0094b03║淨飯王子厥名曰悉達。其生之日天降瑞應。
T33n1699_p0094b04║天神侍衛即行七步。唱言天上天下唯我為
T33n1699_p0094b05║尊。須達聞說如是等好事歡喜踊躍感念信
T33n1699_p0094b06║敬。於今夜即欲見佛。於是天為之明。便爾而
T33n1699_p0094b07║去。中夜出門見天祠即為作禮忽忘念佛心。
T33n1699_p0094b08║於是曉還更闇。自念言。今夜闇。若我往者要
T33n1699_p0094b09║為惡鬼猛狩之所見害。且還入城待曉當去。
T33n1699_p0094b10║爾時即有天。空中見其欲悔便下語言。居士
T33n1699_p0094b11║莫悔。我是汝昔善知識蜜肩婆羅門。因聞法
T33n1699_p0094b12║故得生天中。汝往見佛得無量利益。正使今
T33n1699_p0094b13║日得百車珍寶乃至一四天下滿中珍寶。不
T33n1699_p0094b14║如舉足至世尊所所得利益。過百千倍。汝去
T33n1699_p0094b15║莫悔。須達聞天說如此語益增敬念。於是在
T33n1699_p0094b16║闇還得明曉。便爾尋路往至世尊所。佛知爾
T33n1699_p0094b17║時須達來便出外經行。是時須達遙見世尊
T33n1699_p0094b18║猶如金山。相好威容嚴然昺著。睹之心悅不
T33n1699_p0094b19║知禮法。直問世尊。不審瞿曇起居何如。世尊
T33n1699_p0094b20║即時令就坐。是時首陀會天遙見須達雖睹
T33n1699_p0094b21║世尊而不知禮足。諸天即化作四人行列而
T33n1699_p0094b22║來到世尊所。執佛足作禮。長跪問訊右繞三
T33n1699_p0094b23║匝卻住一面。是時須達見其如此。乃為愕然
T33n1699_p0094b24║而自念言。恭敬之法事應如是。即起離坐禮
T33n1699_p0094b25║敬。問訊起居右繞三匝卻住一面。爾時世尊
T33n1699_p0094b26║即為說法。四諦微妙。苦空無常。既其聞法歡
T33n1699_p0094b27║喜即證須陀洹果。於是白佛。唯願如來垂慈
T33n1699_p0094b28║臨傾舍衛大城中眾生除邪就正。世尊告曰。
T33n1699_p0094b29║出家之法與俗有別。住止處所應當有異。彼
T33n1699_p0094c01║無精舍云何得去。是時須達白佛言。世尊弟
T33n1699_p0094c02║子能起願見聽許。世尊默然。須達辭往因白
T33n1699_p0094c03║佛言。還至本國當造精舍。不知揩法。唯願世
T33n1699_p0094c04║尊使一弟子共往敕示。世尊思惟。舍衛城內
T33n1699_p0094c05║婆羅門信邪倒見。餘人往者必不能辦。唯舍
T33n1699_p0094c06║利弗是婆羅門種。少小聰明神通兼備。去必
T33n1699_p0094c07║有益。即便命之共須達往。於是還到舍衛國。
T33n1699_p0094c08║共舍利弗案行諸地。何處平博堪起精舍。悉
T33n1699_p0094c09║皆周遍無協意處。唯王太子祇陀有園。其地
T33n1699_p0094c10║平正其樹鬱茂。不近不遠正得處所。時舍利
T33n1699_p0094c11║弗告須達云。今此園地宜起精舍。若遠作者
T33n1699_p0094c12║乞食難得。近則憒鬧妨廢行道。須達歡喜到
T33n1699_p0094c13║太子所向太子言。我今欲為如來起立精舍。
T33n1699_p0094c14║唯太子園地可以宜用。願欲買之。太子笑曰。
T33n1699_p0094c15║我何所乏。此園茂盛當用遊戲。云何欲買耶。
T33n1699_p0094c16║須達於是慇懃不已。太子聊復戲云。卿若能
T33n1699_p0094c17║以黃金布地。令間無空地便當相與。須達於
T33n1699_p0094c18║是恭諾。載金布地隨價。太子云。我向戲言。何
T33n1699_p0094c19║得便買。須達白言。太子之法不應戲言。而作
T33n1699_p0094c20║妄語。非謂儲君無堪紹繼。即共太子往詣斷
T33n1699_p0094c21║事人所。時首陀會天當為佛起精舍。恐諸斷
T33n1699_p0094c22║事大臣偏為太子。則便化作一人為斷事者。語
T33n1699_p0094c23║太子言。夫太子者不應妄語。而有戲笑既已
T33n1699_p0094c24║許賣。不宜中悔。遂斷園與須達。須達歡喜便
T33n1699_p0094c25║得敕使人以象馬負金布八十頃。須臾欲滿唯
T33n1699_p0094c26║殘有少地。須達思惟。當出何藏金足不多不
T33n1699_p0094c27║少當得滿足。祇陀問言。嫌高買臺。答曰。自
T33n1699_p0094c28║念必何金藏可足當滿之。祇陀念言。佛必有大
T33n1699_p0094c29║德。乃使斯人輕財乃爾。即語云。齊是可止。勿
T33n1699_p0095a01║更出金。園屬卿樹屬我。我自為佛造立門樓。
T33n1699_p0095a02║須達歡喜即便歸家當施功作。六師聞之即
T33n1699_p0095a03║往白王。長者須達買太子園欲為瞿曇造立
T33n1699_p0095a04║精舍。聽我與彼捔試道術。其若得勝便聽起
T33n1699_p0095a05║立。王即召長者問之。今六師云。卿買祇陀園
T33n1699_p0095a06║為瞿曇起立精舍。彼求共沙門弟子捔其道
T33n1699_p0095a07║術。彼若得勝者乃得起造。如其不能不得起
T33n1699_p0095a08║造。長者歸家著垢膩衣愁惱不樂。身子明日
T33n1699_p0095a09║著衣持缽至長者家。見其不樂即問曰。何故
T33n1699_p0095a10║爾耶。長者答曰。起立精舍恐不得成。是故愁
T33n1699_p0095a11║耳。身子曰。有何事故。答曰。今諸六師詣王求
T33n1699_p0095a12║捔道術。尊者得勝乃聽起立。若不如彼即不
T33n1699_p0095a13║聽也。然六師輩等出家來久。素學伎術無能
T33n1699_p0095a14║及者。未知尊者能與彼捔道術以不。身子答
T33n1699_p0095a15║言。正使六師之徒滿三千世界眾如竹林。不
T33n1699_p0095a16║能動吾一毛。欲捔術但恣聽之。長者歡喜更
T33n1699_p0095a17║著新衣往白王言。六師欲捔恣隨其意。王即
T33n1699_p0095a18║告六師宣語國人。卻後七日當於城外六師
T33n1699_p0095a19║與沙門共捔道術。國中十八億人。時彼國法
T33n1699_p0095a20║擊鼓集眾。若擊銅鼓十二億人集。若打銀鼓
T33n1699_p0095a21║十四億人集。若振金鼓一切皆集。七日既滿
T33n1699_p0095a22║打鼓一切皆集。六師眾有三億人。是時人民
T33n1699_p0095a23║悉為王及六師敷坐。爾時長者為身子施坐。
T33n1699_p0095a24║時身子在一樹下寂然入定遊諸禪門。通達
T33n1699_p0095a25║無礙。作念云。此會中大眾習邪來久。憍慢自
T33n1699_p0095a26║高。此之群生當以何德而降伏之。思惟是已
T33n1699_p0095a27║即立誓言。若我無數劫中慈孝父母沙門婆
T33n1699_p0095a28║羅門者。今我入眾令一切人為我作禮。時六
T33n1699_p0095a29║師眾已集。而身子獨未來。便白王言。瞿曇弟
T33n1699_p0095b01║子自知無術怖畏不來。王告長者。汝師今在
T33n1699_p0095b02║何許。須達即至身子所白言。大眾已集。願來
T33n1699_p0095b03║詣會。時身子從禪定起整衣。安詳而趣如師
T33n1699_p0095b04║子王往詣大眾。是時大眾及諸六師見其形容
T33n1699_p0095b05║忽然起立。如風靡草不覺為禮。時身子便昇
T33n1699_p0095b06║須達所敷之坐。六師眾中有一弟子。名勞度
T33n1699_p0095b07║差善知幻術。於大眾前咒作大樹蔭覆於眾。
T33n1699_p0095b08║眾咸謂言。是勞度差作。時舍利弗便以神力
T33n1699_p0095b09║作毘嵐風。吹拔樹根倒著於地碎若微塵。眾
T33n1699_p0095b10║言舍利弗勝。勞度差復咒作一池。四邊布七
T33n1699_p0095b11║寶水中生於蓮華。眾人言勞度差所作。舍利
T33n1699_p0095b12║弗作一六牙白象。牙上有華華上有玉女。其
T33n1699_p0095b13║象徐行蹈池含水蹋華。眾人皆言舍利弗勝。
T33n1699_p0095b14║勞度差復作一山七寶莊嚴華果茂盛。眾人
T33n1699_p0095b15║言勞度差所作。舍利弗又作金剛力士。以金
T33n1699_p0095b16║剛杵打之即便碎破。眾皆云舍利弗勝。勞度
T33n1699_p0095b17║差復作一龍有十頭。於虛空中雨種種寶電
T33n1699_p0095b18║雷振地。眾人皆言是勞度差作。舍利弗作一
T33n1699_p0095b19║金翅鳥王即擘裂食之。眾人皆言舍利弗勝。
T33n1699_p0095b20║勞度差復作一牛王。身體肥大峰角。銳地奔
T33n1699_p0095b21║突來前。時舍利弗化作師子王即便擊裂食
T33n1699_p0095b22║之。眾人皆言舍利弗勝。勞度差復變身作一
T33n1699_p0095b23║夜叉鬼。形體長大頭上火然。目赤如血口四
T33n1699_p0095b24║牙。目出火驚懼奔走。時舍利弗復化作毘沙
T33n1699_p0095b25║門王。夜叉恐怖即欲退走。四面火起無有去
T33n1699_p0095b26║處。唯舍利弗邊清涼無火。即便屈伏頂禮火
T33n1699_p0095b27║即還滅。眾人咸言舍利弗勝勞度差不如。爾
T33n1699_p0095b28║時舍利弗身昇虛空現十八變及八自在。時
T33n1699_p0095b29║會見其神力咸懷歡喜。舍利弗即為說法。隨
T33n1699_p0095c01║其福行各得道跡。六師弟子三億人於舍利
T33n1699_p0095c02║弗所出家學道。捔伎術竟四眾各還所止。長
T33n1699_p0095c03║者共身子還圖精舍地。手自投繩一頭。舍利
T33n1699_p0095c04║弗欣然含笑。長者問。尊人何笑。答云。始欲經
T33n1699_p0095c05║地六天宮已成。即借道眼長者悉見。長者即
T33n1699_p0095c06║問舍利弗。六欲天何處最勝。舍利弗云。第四
T33n1699_p0095c07║天中少欲知足。恒有一生補處菩薩來生其
T33n1699_p0095c08║中。須達言。我正當生第四天中。長者出斯言
T33n1699_p0095c09║已餘五宮悉滅。唯第四天宮湛然不變也。又
T33n1699_p0095c10║更投繩時舍利弗慘然憂色。則問尊人何故
T33n1699_p0095c11║憂色。答曰。汝見此地中蟻子不。答曰已見。舍
T33n1699_p0095c12║利弗言。汝於過去毘波尸佛時。亦於此地為
T33n1699_p0095c13║彼佛起精舍。而此蟻子在此中生。乃至今日
T33n1699_p0095c14║凡九十一劫。受一種身不得解脫。生死長遠
T33n1699_p0095c15║唯福是要。不可不勤。是故身子慘傷長者悲
T33n1699_p0095c16║愍也。長者起精舍用妙栴檀為香泥。別房住
T33n1699_p0095c17║止千二百人。凡一百二十處打揵槌施設欲
T33n1699_p0095c18║往請佛。復思惟。上有國王應當令知。若不啟
T33n1699_p0095c19║白儻有瞋恨。往白波斯匿王。我為佛已起精
T33n1699_p0095c20║舍。願大王遣使請佛。時王聞已遣使詣王舍
T33n1699_p0095c21║城請佛及僧。願臨覆舍衛國。爾時世尊與四
T33n1699_p0095c22║部眾前後圍繞。放光動地至舍衛國。漸近城
T33n1699_p0095c23║邊一切大眾持諸供具迎待世尊。到已放大
T33n1699_p0095c24║光明以指案三千世界皆悉震動。伎樂不鼓
T33n1699_p0095c25║自鳴一切聾盲拘癖皆得具足。一切人民睹
T33n1699_p0095c26║佛歡喜。十八億人民並聚佛所。世尊爾時隨
T33n1699_p0095c27║病為說法藥各得道跡。須達造精舍因緣事
T33n1699_p0095c28║如是。言祇陀者。真諦三藏云。外國應云鳩摩
T33n1699_p0095c29║羅祇陀。此云童真太子。又云祇陀者。此云戰
T33n1699_p0096a01║勝。昔有兵賊欲破舍衛。波斯匿王遂拒破賊
T33n1699_p0096a02║宮人啟云。生於太子。因以立名故名戰勝。須
T33n1699_p0096a03║達多者。此云善與。父母無兒就神乞之。夢中
T33n1699_p0096a04║得兒故名善與。彼土曾十二年中不雨。而須
T33n1699_p0096a05║達巨富賑濟貧乏。故名給孤獨長者。今言祇
T33n1699_p0096a06║樹給孤獨園者。此是君臣兩舉。通別二名。祇
T33n1699_p0096a07║陀是君名。給孤獨即是臣稱。樹是其別所。園
T33n1699_p0096a08║即是通處。又祇樹是門處故前明。園是精舍
T33n1699_p0096a09║故後舉。又祇陀是本稱。給孤是末名。真諦三
T33n1699_p0096a10║藏云。須達為過去第四鳩留村馱佛已於此
T33n1699_p0096a11║地起精舍。爾時此地廣四十里。佛及人壽四
T33n1699_p0096a12║萬歲。須達爾時名毘沙長者。以金板布地寶
T33n1699_p0096a13║衣覆之供養佛也。第五俱那含牟尼佛時。人
T33n1699_p0096a14║及佛壽三萬歲。爾時須達名大家主長者。以
T33n1699_p0096a15║銀布地滿中乳牛之子以為供養。爾時地廣
T33n1699_p0096a16║三十里。第六迦葉佛壽及人三萬歲。須達爾
T33n1699_p0096a17║時名大番悉長者。以七寶布地。地廣二十里。
T33n1699_p0096a18║以為供養。第七釋迦佛及人壽百歲。地廣十
T33n1699_p0096a19║里。以金布地此處供養。彌勒出世地還廣四
T33n1699_p0096a20║十里。以七寶布地以為供養。佛及人壽八萬
T33n1699_p0096a21║歲。須達爾時名儴佉王。儴佉王此云螺王。其
T33n1699_p0096a22║色白如螺也。出家得成羅漢。又須知此處是
T33n1699_p0096a23║般若處般若依果。其猶彌勒樓館。亦如法尚
T33n1699_p0096a24║香城也。
T33n1699_p0096a25║金剛波若經義疏卷第一終