---
title: "金光明最勝王經疏 · 19 僧慎爾耶藥叉大將品(五末)"
description: "唐代高僧慧沼所撰《金光明最勝王經疏》是佛教重要注疏之一。此疏针对《金光明最勝王經》进行系统阐释，该经为大乘佛教重要经典，宣扬护国利民、忏悔灭罪思想。慧沼作为唯识宗代表人物，其注疏融合唯识学说，深入剖析经义，影响深远。本疏不仅有助于理解经文深意，且对唐代佛教义学发展有重要贡献，历来被尊为研究该经的权威文献之一，在佛教注疏史上占有显著地位。"
url: "https://rushiwowen.co/en/r/cmcvix3bm0ufoli0416avsyrm"
---

### 僧慎爾耶藥叉大將品第十九

> Chapter 19: The Great General Shēnshēn'ěryé Yaksha

僧慎爾耶藥叉大將品，三門分別。言來意者，五品益福智中，前益四辨及以衣服飲食，今此益其智慧。由有智力，能正說法受用衣食。若無智慧，恐倒說法染著衣食。為離此過，與其智慧，有此品生。又解：前辨才益辨即智，天女、地神益衣食者是福。今為雙益，故此品生。此神或是三地菩薩，得智光故。智光炎慧，名義周故。或是五地，了達真俗故。或第十地，難思知境能通達故。《大集經》第二十一明此大士過去尸棄等佛所願作鬼神，即舊經等云散支大將也。

> Now I will explain this chapter, "The Great General Shenshiliya Yaksha," through three aspects. First, the purpose of this chapter: Among the five chapters that increase merit and wisdom, the previous chapters increased eloquence, food, and clothing. This chapter now increases wisdom. With wisdom, one can teach the Dharma correctly and enjoy food and clothing without attachment. Without wisdom, one might teach the Dharma incorrectly and become attached to material things. To prevent these faults, the Buddha gives wisdom in this chapter. Another explanation: The previous chapter on eloquence increases wisdom itself, while the chapters on heavenly maidens and earth deities increase merit through food and clothing. This chapter provides both benefits. This deity may be a bodhisattva at the third stage, having attained the light of wisdom. The light of wisdom is like a blazing fire, fitting the name's meaning of clarity. Or it may be at the fifth stage, having fully understood both ultimate and conventional truths. Or at the tenth stage, able to penetrate the inconceivable realms of knowledge. The twenty-first chapter of the \*Great Collection Sutra\* states that this great being made vows at the time of past Buddhas like Shikhi to become a spirit. The older scriptures also call him "General Sanzhi."

釋品名者，僧慎爾耶，此云正了知。藥叉，此云勇健。威攝諸鬼，智異群神，統領降怨，故稱大將。今明此將能益智慧，故名此品。

> Explaining the name of this chapter: "Senzhinya" means "true and complete understanding." "Yaksha" means "brave and powerful." This being overawes all spirits with his might, and his wisdom surpasses all gods. He commands and leads those who subdue misfortune, and is therefore called the Great General. This chapter makes clear that this General can enhance one's wisdom, and thus it is named accordingly.

解難者，問：前與辨才亦是智慧，此云與智，與前何別？答：雖俱是智，而體用別。四辨明用，此明體故。四辨後得智，此通根本故。此依初解品來意，難依第二解，總別有殊，亦無前妨。

> To clarify: If eloquence is also wisdom, how is this "wisdom" different from the eloquence mentioned earlier? Answer: Although both are wisdom, they differ in essence and function. The four types of eloquence pertain to function, while this refers to essence. The four types of eloquence arise from acquired wisdom, whereas this encompasses both fundamental and acquired wisdom. This explanation follows the first interpretation of the chapter's intent. If we adopt the second interpretation, the distinction lies in the general versus the specific, and there is no conflict with the earlier point.

經　爾時僧慎爾耶藥叉大將并與二十八部藥叉諸神，於大眾中皆從座起，偏袒右肩右膝著地合掌向佛。

> Thus have I heard. At that time, the great Yaksha general Samjneya, together with the twenty-eight divisions of Yaksha spirits, rose from their seats amidst the assembly. They bared their right shoulders, knelt on their right knees, and with palms joined, faced the Buddha.

讚曰：此品分二，初以智慧益、後「爾時正了」下更以呪力加。初段分三：初標能擁護、次「世尊何故」下明能護所以、後「以是義故」下明所護得益。初復分二：此請護儀。

經　白言：「世尊！此《金光明》最勝經王，若現在世及未來世，所在宣揚流布之處，若於城邑聚落、山澤空林、或王宮殿、或僧住處，世尊！我僧慎爾耶藥叉大將并與二十八部藥叉諸神俱詣其所，各自隱形，隨處擁護彼說法師，令離衰惱常受安樂。」

下明擁護，有二，初護法師、後「及聽者」下護聽眾等。護法師中有三：一所弘經及時、二「所在宣攝」下弘經處、三「世尊」下明擁護。

經　「及聽法者，若男若女、童男童女，於此經中乃至受持一四句頌、或持一句、或此經王首題名號，及此經中一如來名、一菩薩名，發心稱念恭敬供養者，我當救護攝受，令無災橫離苦得樂。」

下明護聽眾等，文亦有三：初聽受人、次「於此」下所受持法、後「我當」下明擁護。

經　「世尊！何故我名正了知？」

下第二明能護所以。於中有三：初徵、次「此之因緣」下釋、後「世尊如我」下結。此徵也。

經　「此之因緣是佛親證，我知諸法、我曉一切法，隨所有一切法、如所有一法，諸法種類體性差別。」

下釋，有二：初明佛證知；次「世尊」下自述所以，此佛證也。初明能知二智，「隨所有」下明所知法。知後得證知，曉本智曉達。隨所有者。隨福所有一切種類。即盡所有性。如所有者，如諸一切所有道理，即如所有性。前諸法體事，後諸法道理。前俗諦法，後真諦法。準《解深密》，如所有性從勝義性但說真如。如次即前二智所行。上別明所知法，「諸法種類」下總明所知諸法。若俗諦法，有多種類體性差別；真諦雖無體性差別是彼真性，隨彼能依說所依義亦有差別。又準《對法》，盡所有，即蘊處界；如所有，即四諦十六行等，故有差別。

經　「世尊！如是諸法我能了知。我有難思智光、我有難思智炬、我有難思智行、我有難思智聚，我於難思智境而能通達。」

下自述所以，有三：初標。我能了者，本智。我能知者，後智。次釋能了。智光，後智，照了大乘教理行果。非下所測，故曰難思。智炬，本智，破無明闇。智行，了差別行。智聚，了自體聚。後結能了。我於智境，而本智能通、後智能達。或智行即，行解智用。智聚，即體性。故《唯識論》云「體依聚義名之為身」，身即體也。餘如前釋。

經　「世尊！如我於一切法正知、正曉、正覺、能正觀察。世尊！以是因緣，我藥叉大將名正了知。」

下結成。初牒指前四智，知曉覺察如次配之，此依前解；次「世尊以是」下結得名所以。

經　「以是義故，我能令彼說法之師言辭辯了具足莊嚴，亦令精氣從毛孔入，身力充足威光勇健，難思智光皆得成就，得正憶念無有退屈，增益彼身令無衰減，諸根安樂常生歡喜。」

下明所護得益，復二：初法師益、後「以是因緣」下聽者益。法師益中，初牒所以，以我有四種智故能益法師。能益法師，有八：一益辨才；二「亦令」下益身力；三益威光；四益智慧，且舉智光，餘智俱明，故云皆得；五益念力；六益不退；七「增彼身」下增壽無減；八「諸根」下益其安樂。

經　「以是因緣，為彼有情已於百千佛所植諸善根修福業者，於贍部洲廣宣流布，不速隱沒。彼諸有情聞是經已，得不可思議大智光明，及以無量福智之聚，於未來世當受無量俱胝那庾多劫不可思量人天勝樂，常與諸佛共相值遇，速證無上正等菩提，閻羅之界三塗極苦不復經過。」

下益聽者。於中復二：初由益法師令法久住，亦由聽受者於百千佛所殖諸善根故感說法者及此經法因緣所以義，以是得智等，所以能流布，及由聽受者善根力不速隱沒。次「彼諸」下明聞法得益，有六：一得前四智、二「及以」下得成福智、三得生人天、四得值諸佛、五證菩提、六離惡道。如文可解。以聽者得此，影知法師亦得此益。以劣影勝，義準定得。

經　爾時正了知藥叉大將白佛言：「世尊！我有陀羅尼，今對佛前親自陳說，為欲饒益憐愍諸有情故。」即說呪曰：

「南謨佛陀引耶　南謨達摩引耶　南謨僧伽引耶　南謨跋囉蚶火含切摩耶　南謨因達囉耶　南謨折咄喃　莫喝囉闍喃　怛姪他　呬哩呬哩　弭哩弭哩瞿哩莫訶瞿哩　健陀里　莫訶健陀里達羅弭雉　莫訶達羅弭雉　單荼曲勸第去音訶訶訶訶訶　呬呬呬呬呬　呼呼呼呼呼　漢魯曇謎瞿曇謎　者者者者　只只只只　主主主主　旃荼欇之涉切鉢攞　尸揭囉上音尸揭囉　嗢底瑟他呬　薄伽梵僧慎爾耶莎訶」

「若復有人於此明呪能受持者，我當給與資生樂具、飲食衣服、華果珍異，或求男女童男童女，金銀珍寶諸瓔珞具，我皆供給，隨所願求令無闕乏。此之明呪有大威力，若誦呪時，我當速至其所令無障礙，隨意成就。若持此呪時，應知其法。先畫一鋪僧慎爾耶藥叉形像，高四五尺，手執鉾鑹。於此像前作四方壇，安四滿瓶蜜水或沙糖水，塗香末香燒香及諸華鬘。又於壇前作地火鑪，中安炭火，以蘇摩芥子燒於罏中，口誦前呪一百八遍，一遍一燒。乃至我藥叉大將自來現身，問呪人曰：『爾何所須？』意所求者即以事答，我即隨言：『於所求事皆令滿足。』或須金銀及諸伏藏、或欲神仙乘空而去、或求天眼通、或知他心事，於一切有情隨意自在，令斷煩惱速得解脫，皆得成就。」

下第二以呪力加被，有六：一請說顯意。二「即說」下正說呪。三「若復」下勸修益。四「若持此」下示行法。五「乃至」下明得益，有三，一現身；二問答；三「或須」下隨與：一與七珍、二與伏藏、三與神通、四與自在、五與解脫。準前與辨才，此中得智亦應誦呪請現身加令得智慧，略故不說。云令斷煩惱速得解脫，是令求智意。

經　爾時世尊告正了知藥叉大將曰：「善哉善哉！汝能如是利益一切眾生，說此神呪擁護正法，福利無邊。」

下六佛讚成也。