佛說金剛般若波羅蜜經略疏卷上
Sutra of the Diamond Perfection of Wisdom Spoken by the Buddha: Brief Commentary, Volume One
唐至相寺沙門智儼述
Composed by Shramana Zhiyan of Zhixiang Temple of the Tang Dynasty
將欲釋文，先於文首作五門分別：一明教興所由、二明藏攝分齊、三明教下所詮宗趣及能詮教體、四釋經題目、五分文解釋。
Before explaining the text, I will first set out five sections at the beginning: first, clarifying the reasons why the teaching arose; second, clarifying which collection of scriptures it belongs to and its scope; third, clarifying the doctrinal purport and purpose expounded by the teaching and the nature of the teaching that expresses it; fourth, explaining the title of the sutra; fifth, dividing the text into sections and explaining it.
初、教興所由者，金剛般若波羅蜜經者，蓋是實智之美稱、真德之通號，宗本冲寂、神凝湛一，獨曜幽原、圓明等覺，含暉至朗而泯於分別、冥津玄曠而隱於緣數，斯乃可謂眾生之本際、涅槃之圓旨、因緣之實性、法界之說府。是知真性虛融，斯無不在，一言無所不攝、殊說更無異盈，但為聖化隨機明教門非一，為進初心菩薩、爰引根熟聲聞，遂分張別分，以成空文堅固之教矣。
First, on the origins of the teaching's arising: The Diamond Prajñāpāramitā Sūtra is, in fact, an excellent name for true wisdom and a universal designation for genuine virtue. Its root is deeply still, its spirit settled in profound oneness; it shines alone upon the hidden source, perfectly clear and equal to enlightenment. It holds radiance yet remains utterly unobscured, dissolving all discrimination; it fathoms the profound and boundless depths while remaining hidden from conditions and calculation. This may truly be called the fundamental horizon of sentient beings, the perfect purport of Nirvana, the true nature of causes and conditions, and the expository treasury of the Dharma realm. Thus we know that true nature is empty and fluid, and so is present everywhere. A single word encompasses all things, and diverse teachings add nothing more. Yet because the sacred transformation presents teachings according to capacity, the gates of the teaching are not one. For the sake of guiding bodhisattvas who have just formed their initial resolve, and drawing in śrāvakas whose faculties are already mature, it therefore divides and distinguishes, forming the teaching of empty words made firm.
第二、藏攝分齊者，有三：一約一乘、二約三乘、三約自部種類。此經所為名同小乘，所有法門主伴不具，所述文義唯局一法，唯說理門遂其解行，以此為驗非即一乘；若從所流，皆依一起。第二約三乘辨者，有二：第一所詮三故藏即為三、第二所為二故藏即為二。所詮三者：一謂定學，是修多羅藏所詮；二謂戒學，是毘那耶藏所詮；三謂慧學，是阿毘達摩藏所詮。此經是修多羅藏所攝。第二門者：一小乘藏、二大乘藏，亦言二乘及以三乘。云三乘者有二義：一約根辨，三人同依一法故；二約法辨，對三人所軌故。此經即是大乘三藏所攝也。第三自部種類相攝者，《般若經》依梵本三十萬偈譯成六百卷，總作十六會，說處別有四。前六會同王舍城鷲峯山說，次三會同在室羅筏誓多林給孤獨園說，次一會他化自在天說，次四會還同前誓多林說，次一會同前鷲峯山說，次一會在王舍城竹林園白鷺池側。說此《金剛般若經》當第九會說。梵本有三百偈，今成一卷，亦無別品。若準說經依處之義理亦不同：初依處者，王舍城說舉教自在敵非，顯德義靜相勝故也。第二處者，表顯化生分齊，臨機濟危拔苦之相也。第三處者，顯處校量，明教尊勝覆蔭決定故也。第四處者，顯教自在，防非顯德眾義建立，亮神之所津潤之狀相也。
Second, regarding the scope of the collection to which it belongs: there are three considerations—first, with respect to the One Vehicle; second, with respect to the Three Vehicles; third, with respect to the kinds within its own division. The teaching of this sutra shares its name with the Small Vehicle, but its Dharma-gates are not complete in principal and accompanying factors; the matters it sets forth in text and meaning are confined to a single Dharma; it only expounds the gate of principle and follows the understanding and practice of its audience. By these signs one may verify that it is not the One Vehicle; yet as for what it flows from, all of it arises from the One.
Second, discerning it in terms of the Three Vehicles: there are two approaches. First, because the three teachings it expounds are three, the collection is therefore three. Second, because the two kinds of audience are two, the collection is therefore two. The three teachings it expounds: first, the teaching of concentration, which is what the Sutra collection expounds; second, the teaching of the precepts, which is what the Vinaya collection expounds; third, the teaching of wisdom, which is what the Abhidharma collection expounds. This sutra is included in the Sutra collection. The second approach: one, the Small Vehicle collection; two, the Great Vehicle collection—also called the Two Vehicles and the Three Vehicles. "Three Vehicles" has two meanings: first, discerning them by faculties, because the three kinds of people alike rely on a single Dharma; second, discerning them by Dharma, because it is what the three kinds of people take as their standard. This sutra is included in the three collections of the Great Vehicle.
Third, regarding mutual inclusion according to the kinds within its own division: the Prajñā Sutra was translated from a Sanskrit original of three hundred thousand verses into six hundred fascicles, altogether forming sixteen assemblies, with four distinct places of preaching. The first six assemblies were all preached at Vulture Peak near Rājagṛha. The next three assemblies were all preached in Jetavana, in the garden of Prince Jeta at Śrāvastī. The next assembly was preached in the Heaven of Those Who Delight in Creation. The next four assemblies were again preached in the aforementioned garden of Jeta. The next assembly was again preached at Vulture Peak as before. The next assembly was preached at Rājagṛha, by the side of the White Heron Pond in the Bamboo Grove Garden. It is at the ninth assembly that this Diamond Prajñā Sutra is preached. The Sanskrit original has three hundred verses; it has now become one fascicle, and it also has no separate chapters. If one follows the meaning of the places where the sutra was preached, the principles are also different. As for the first place: preaching at Rājagṛha sets forth the sovereign freedom of the teaching to confront what is wrong, revealing the meaning of virtue and the excellence of the tranquil aspect. As for the second place: it manifests the scope of the transformations of living beings—the aspect of meeting capacities, relieving danger, and pulling beings out of suffering. As for the third place: it reveals the place of comparative evaluation, making clear that the teaching is honored and supreme, and that its sheltering and protection are certain. As for the fourth place: it reveals the freedom of the teaching—guarding against wrong and revealing virtue, the establishment of the many meanings, and the state of being moistened and enriched by the bright spirit.
第三、教下所詮宗趣及能詮教體者，有二：一總明宗趣，此經即用三種般若：一實相般若、二觀照般若、三文字般若。所以知者，為下經文具明理行及教三義故。第二別明宗趣者，有五義：第一教義相對，用教為宗、以義為趣。第二因果相對，以因為宗、用果為趣，為下文中所住及修行并調伏竝約成因行義故。第三人法相對者，用法為宗、以人為趣，為依法成佛故。第四理事相對者，以理為宗、用事為趣。第五境行相對，以境為宗、以行為趣，立境教欲成其行故也。第二能詮教體者，若約一乘，以唯識真如為體，不可以分別智知故；若約三乘，有二義：一同小乘教、二同一乘教，具如經論。
Third, regarding the doctrinal focus and purpose taught in the teachings, and the essential body of the teaching that expresses them: there are two parts. First, a general explanation of the doctrinal focus and purpose. This sutra employs the three kinds of prajñā: first, the prajñā of ultimate reality; second, the prajñā of contemplative insight; third, the prajñā of letters. How do we know this? Because the sutra text below clearly sets forth the three meanings of principle, practice, and teaching. Second, a specific explanation of the doctrinal focus and purpose: there are five aspects. First, teaching and meaning in relation to each other—taking the teaching as the focus and the meaning as the purpose. Second, cause and effect in relation to each other—taking cause as the focus and effect as the purpose, because in the text below, abiding, spiritual practice, and taming are all established as aspects of the causal practice. Third, persons and Dharma in relation to each other—taking the Dharma as the focus and persons as the purpose, because Buddhahood is attained in dependence on the Dharma. Fourth, principle and phenomena in relation to each other—taking principle as the focus and phenomena as the purpose. Fifth, object and practice in relation to each other—taking the object as the focus and practice as the purpose, because establishing the object and the teaching is intended to bring practice to completion.
Second, the essential body of the teaching that expresses them: if considered from the standpoint of the One Vehicle, it takes consciousness-only and true suchness as its essence, which cannot be known by discriminating intellect. If considered from the standpoint of the Three Vehicles, there are two meanings: first, the same as the Lesser Vehicle teachings; second, the same as the One Vehicle teachings—all as set forth in detail in the sutras and treatises.
第四、釋經題目者，
Fourth, explaining the title of the sutra.
佛說金剛般若波羅蜜經 元魏三藏留支譯
The Diamond Sutra on the Perfection of Wisdom, Spoken by the Buddha, translated by Tripiṭaka Master Bodhiruci of the Yuan Wei dynasty.
(音釋)琳音云：正梵音嚩折羅，此翻云「金剛」。般若，「般」本梵音云鉢囉(二合)，囉取羅字上聲兼轉舌，其二合者兩字各取半音合為一聲，古云般者，訛略也。「若」(而者反)正梵音枳(音鷄以反)孃(取上聲二合)合為一聲(《守護國界經》呪云「枳孃」，唐言智慧，或云正了知)。古云「若」，略也。波羅蜜，「波」正梵音應云播(波箇反引聲)，「羅」正梵音應云囉(取羅上聲轉舌呼之)，「蜜多」正云弭多(弭迷以反)，具足應言：嚩折囉鉢囉(二合)枳孃(二合)播(二)羅弭多素怛纜。
(Pronunciation notes) The Lin phonetic commentary says: The correct Sanskrit sound is vajra, which is translated here as "diamond" (adamantine). For prajñā: the correct Sanskrit sound of "praj" is 鉢囉 (two sounds combined), where 囉 takes the rising tone of the character 羅 along with a retroflex tongue-roll; in a two-sound combination, each of the two characters contributes half its sound to form a single syllable. The ancients wrote 般, which is a mistaken abbreviation. For "jñā" (pronounced as 而者反), the correct Sanskrit sound is 枳 (pronounced as 鷄 with the 以 initial) plus 孃 (taking the rising tone, two sounds combined), combined into a single syllable (The spell in the Sutra for Guarding the Boundaries of the State says "枳孃," which in Tang Chinese means "wisdom," or alternatively "perfect knowing.") The ancients wrote 若, which is an abbreviation. For pāramitā: "pā" in correct Sanskrit should be 播 (波箇反, with drawn-out tone); "ra" in correct Sanskrit should be 囉 (taking the rising tone of 羅 and pronouncing it with a retroflex tongue-roll); "mitā" is correctly 弭多 (弭 pronounced as 迷 with the 以 initial). In full it should read: vajra-prajñā-pāramitā-sūtra.
「佛」者，此既三乘教，故佛是化身佛。「說」者，陳章吐教故名說也。又化佛不說，法身授與說也。「金剛」等者，從喻名也，智難壞故，喻金剛也。「般若」等者，西域語也，此云實智，般若即智。「波羅」即彼岸也。所言「蜜」者，此云到也，真照之慧，窮源實相、性出無染，義顯終極、跡絕有海，故云智彼岸到也。所言「經」者，真淨之教文詮理緯，顯用行心訓儀常則，謂之為經。
"The Buddha": since this is the teaching of the Three Vehicles, the Buddha here is the manifestation Buddha (nirmāṇakāya). "Taught": setting forth the sections and uttering the teaching—this is why it is called "taught." Alternatively, the manifestation Buddha does not teach; the Dharma-body imparts and expounds it. "Vajra" and the rest: this is named from a simile—because wisdom is hard to destroy, it is compared to vajra (diamond). "Prajñā" and the rest: this is a Western Regions term; here it means true wisdom—prajñā is wisdom. "Pāra" means the other shore. As for "mì" (the "m" in paramitā): here it means "reached." The wisdom of true illumination penetrates to the source of ultimate reality; its nature transcends defilement; its meaning reveals the ultimate end; its trace cuts off the ocean of existence—hence it is called "wisdom reaching the other shore." As for "sūtra": the teaching of true purity, whose text expounds the principles and weaves the meaning, revealing its function in the practice of the mind and serving as a constant norm and model—this is called a sūtra.
第五、分文解釋者，經文有三：初序分、二正宗、三流通。序有二種：一證信序、二發起序。初證信序。興所由者，阿㝹樓馱教彼阿難問其未來四法：一問經首安何字。二問未來以何為師？用戒為師。三問未來弟子依何而住？依四念處住。第四惡性人云何共住？以梵壇治之。又約佛序及弟子序、現在序、未來序等，思以準之不勞繁解。
Fifth, the explanation divided into sections: the sutra text has three parts — first the introductory section, second the main body, third the dissemination section. The introduction has two kinds: first the section establishing faith, second the section initiating the teaching. First, the section establishing faith. As for the circumstances of its origin: Aniruddha instructed Ananda to ask about four matters concerning the future: first, what words should be placed at the head of the sutra; second, what should serve as the teacher in the future — the Precepts should serve as the teacher; third, on what should future disciples rely to dwell — they should dwell on the Four Foundations of Mindfulness; fourth, how should those of evil nature live together — they should be disciplined by the Brahma's silence. Again, considering the Buddha's introduction and the disciples' introduction, the present introduction and the future introduction, and so on — reflect on these and they will fall into place; no need for elaborate explanation.
如是我聞：一時婆伽婆在舍婆提城祇樹給孤獨園，與大比丘眾千二百五十人俱。
Thus have I heard: at one time the Blessed One was dwelling in the Jeta Grove, Anathapindika's Monastery, in the city of Sravasti, together with a great community of monks, one thousand two hundred and fifty in number.
序經文有六句：一如是者，《大論》云：信順，譬信於實法，順而敬舉也。二我聞。三一時，此有三義：一平等時，謂無沈浮顛倒；二相應時，謂今聞能聞正聞；三轉法輪時，謂正說正受。四佛婆伽婆，此有多義，即身口意滿等也。五住處。六同聞眾，辨所為機及同聞影響眾。又釋：前之二文，局在證信；後之四句，義通發起。問：所以無菩薩眾者。答：般若堅固甚深難識，若影響徒眾及所為機通菩薩者、迴心聲聞及凡夫等於斯絕分，為欲引下故略不明。
The sutra's opening passage has six parts. First, "Thus" — the *Great Treatise* says this means faith and compliance: it is like having faith in the true Dharma, complying with it, and respectfully upholding it. Second, "I have heard." Third, "at one time" — this has three meanings: (1) the time of equality, meaning there is no sinking or floating, no inversion; (2) the time of correspondence, meaning that now the hearing is able to hear and hear rightly; (3) the time of turning the Dharma wheel, meaning right speaking and right receiving. Fourth, "the Buddha, the Bhagavan" — this has many meanings, namely the perfection of body, speech, and mind, and so on. Fifth, the dwelling place. Sixth, the assembled audience — this sets forth the capacities for whom the teaching is intended and the assembled multitudes who share in the hearing, both the influencing and the influenced. Another explanation: the first two items are restricted to certifying faith, while the latter four apply equally to the arousing of the teaching. Question: Why is there no assembly of bodhisattvas? Answer: Prajñā is firm and exceedingly profound, hard to know. If the influenced multitudes, the intended capacities, and all the bodhisattvas were included, then those voice-hearers and ordinary people who have converted their minds would have no share in it at all. To guide those of lesser capacity, therefore, they are briefly not made explicit.
就其第二發起序中，大分有二：初佛世尊訖乞食緣，為前方便。二爾時諸比丘下，正時集眾以顯發起。
Now, within the second introductory section, there are two main parts: first, the passage beginning with the World-Honored One of the Buddha and continuing through the account of begging for food, which serves as the preliminary preparation; second, beginning with "At that time, the monks...", the actual gathering of the assembly at the proper time, which reveals the occasion for the teaching.
爾時，世尊食時，著衣持鉢入舍婆提大城乞食。於其城中，次第乞食已，還至本處。飯食訖，收衣鉢，洗足已，如常敷座。結跏趺坐，端身而住，正念不動。
初文有四：初嚴儀乞食，即為行始。二於其城中下，還歸本處，顯行終。三飯食訖下，為顯法方便。四結跏趺下，顯定依止。
爾時，諸比丘來詣佛所。到已，頂禮佛足，右繞三匝，退坐一面。爾時，慧命須菩提在大眾中，即從座起，偏袒右肩右膝著地，向佛合掌恭敬而立，白佛言：「希有世尊！如來應供正徧知，善護念諸菩薩，善付囑諸菩薩。世尊！云何菩薩大乘中發阿耨多羅三藐三菩提心？應云何住？云何修行？云何降伏其心？」
第二文中有四：初正時集眾。二爾時慧命已下，為請法方便。三白佛希有下，讚佛具德。四世尊云何下，正明請問以顯發起。此問有四：初一總顯發心之相。二問所住之理，即顯問實相般若。三問能修行，即問觀照般若。四問降伏心，即調伏方便，即問文字般若。下答準之。
就第二正宗文中，大分有三：初讚問善哉，誡眾略說，即為立義分。二佛告須菩提諸菩薩下，廣辨般若體相，即為解釋分。三須菩提菩薩發阿耨多羅已下，結說究竟分。
爾時，佛告須菩提：「善哉，善哉！須菩提！如汝所說。如來善護念諸菩薩，善付囑諸菩薩。汝今諦聽，當為汝說。如菩薩大乘中發阿耨多羅三藐三菩提心，應如是住，如是修行，如是降伏其心。」須菩提白佛言：「世尊！如是。願樂欲聞。」
就初立義分內，大分有五：初讚問善哉。二即彼讚說者具德。天親《論》云「善護念者，約根熟菩薩，護成自他德；善付囑者，約根未熟菩薩，未成成、已究竟，由善付囑勝能故也。」三誡聽許說。四略舉四義以答上問。五須菩提白佛下，顯其善欲起後廣說。今明大乘中發菩提心者，略有十義：一求佛果盡、二顯法界盡、三明修行盡、四明斷三種障盡、五度眾生盡、六求善知識盡、七成其善願盡、八頓發位盡、九善應因果盡、十自在攝成諸功相入等盡。所言應如是住者，即實相般若。明法界真如，本覺寂靜，離念明慧，無分別智之所顯現，一得不退，名之為住。言如是修行者，顯修成正智，正助圓滿應業行心，名為修行。言如是降伏其心者，凡夫心識，虛妄縱盪輪轉長時，今依方便調令應法，故名降伏也。
就第二解釋分，大分有二：初約解心顯三種般若；二爾時須菩提白佛言乃至云何住云何修行下，約其行事辨三種般若。又前解者，即約正說法身；又後證行者，即約正證法身，此可思準之。
就初、解文，大分有二：初顯解三種般若體德分量；二爾時須菩提白佛言世尊當何名此法門下，舉行顯解明解非妄。就初文中大分有二：初明顯解般若離妄堅固；二復次佛告慧命須菩提下，釋其餘疑辨解決定。就初文中大分有二：初約眾生界等以答上問，即決四疑，謂上菩提心所住修行降伏等，即三般若體；第二須菩提於意云何東方虛空可思量不下，明般若德用。就初文中大分有四：初約眾生發心即有四義：一、廣大；二、我皆令入下，即第一也；三、如是滅度無量下，即常也；四、何以故須菩提若菩薩有眾生相下，明其心不顛倒。所以發此四心，為顯深心功德滿足故，即廣上第一總發菩提心。問：何以偏約眾生者？答：顯捨自愛，生眾生愛，慈悲大順；翻彼二乘及凡夫見，宜便故也。
佛告須菩提：「諸菩薩生如是心：『所有一切眾生眾生所攝，若卵生、若胎生、若濕生、若化生、若有色、若無色、若有想、若無想、若非有想非無想，所有眾生界眾生所攝。』」
初、廣大文，大分有六：初一句總；二約四生明攝法分齊；三約色無色顯界周盡；四約想有無以決外疑；五若非有想下，除外道增上慢見，為外道將非想為非生死故；六會彼妄見，攝從正智境。謂所有眾生界眾生所攝者，即無眾生及似眾生所攝也。問：所以言似者？答：《經》云「不可以似似」，故云似也，故似不妨無。問：若爾，眾生即空，何所攝也？答：只為是是空空，即眾生分別所攝，故辨攝；若不彰攝，解不明淨故也。
「『我皆令入無餘涅槃而滅度之。』」
二、第一文，無餘涅槃者，即無分別餘也，即性淨涅槃也。若約一乘，即三世常涅槃，亦三世常覺；若約三乘，即一世智得三世常涅槃，及應化二身是有餘、法身是無餘。又報身在煩惱滅是有餘、惑斷報身滅是無餘。若約小乘，唯約報身是無無餘、煩惱先滅是有餘。於此一義之中，約智數斷惑，諸宗不同，與分別相應，不滅心見，有此差別也。下可準。今此經宗唯揀小乘，義局大乘及一乘義也。
「『如是滅度無量無邊眾生，實無眾生得滅度者。』」
第三、常文。
「何以故？須菩提！若菩薩有眾生相即非菩薩。何以故非？須菩提！若菩薩起眾生相、人相、壽者相則不名菩薩。」
就第四、不顛倒文。有其四句：初何以故？責生同無，不度所由；第二答文，顯知者是正；三復重責，若不知無眾生之者即不順法相，顯不知者失；第四答意，順此可知。
「復次，須菩提！菩薩不住於事行於布施，無所住行於布施，不住色布施，不住聲香味觸法布施。」
第二廣上如是住，有二：一由法性無住，絕於自他相想，平等究竟；二由自性體寂，絕於為非故。於文間亦有兩句：一、對於事顯知住法即假塵境；二、不住色下，約實塵以顯住義。
「須菩提！菩薩應如是布施，不住於相想。」
第三廣上如是修行文。有三句，所以可知。問：不住相、想，二義何別？答：所知分齊，不依分別住，名不住相；能知之心，不依分別取，名不住想。餘可準之。
「何以故？若菩薩不住相布施，其福德聚不可思量。」
第四廣上降伏其心文。即用不住於事已下，所離分別取心不生，即名降伏。問：何故及修行等，偏約檀度明之？答：檀是菩薩起行之初首，若此一淨，餘度易明。又檀度之中得攝於六。故天親《論》云「檀度攝於六，資生無畏法，此中一二三，名為修行住。」廣解如《論》，為此義故也。
就第二、德用文中，大分有四：初於意云何東方虛空可思量不等，明三種般若德用分量；二須菩提可以相成就下，明德用離相；三須菩提白佛言世尊已下，顯三種般若德用功能；四須菩提是諸菩薩生如是無量福德聚已下，顯三種般若甚深。
問：云何得知此文等中有三種般若？為《論》解云「檀等是法性所彰，又從法異流」，即知是實相般若；檀度等中有修得無分別智，即是觀照般若。為下文菩薩菩薩，論主解云「初菩薩者是聖菩薩，第二菩薩者是凡夫菩薩」，即知凡夫菩薩中有其兩義：一凡夫菩薩與聖為，詮即是教智。第二凡夫菩薩由未證法身但依教生智，利生受記亦依教智，故是文字般若。此之三相無二無別，自性離故。言實性者，性本空寂，有佛無佛體相常住，不遷不變無作無起，不來不去不動不轉，但因緣有猶若虛空。故《經》云「三界虛妄唯一心作，十二因緣是皆一心，無有作者無有知者，一切諸法隨心轉故。」是以即斯而言，雖復剋勤備修，積德雲興而無增；息累塵境，浮冥至寂而無減。然依本來無始世界熏修對治因緣行故，說離煩惱妄想，深心清淨轉勝，聖若現前無為緣集，菩提涅槃妙果圓極，功顯於此。故《經》言「觀一切法不生不滅因緣而有，順如能善達斯趣者，生死塵累不待遣而自亡，涅槃真證不假飾而圓備。功顯自本無有作者，惑非我除淨非我瑩，德窮常樂不遷不變。觀照文字義亦同然。何以故？無二無別故。此可思準之。
「須菩提！於汝意云何？東方虛空可思量不？」須菩提言：「不也。世尊！」佛言：「如是。須菩提！南西北方，四維上下虛空可思量不？」須菩提言：「不也。世尊！」佛言：「如是如是。須菩提！菩薩無住相布施，福德聚亦復如是不可思量。」佛復告須菩提：「菩薩但應如是行於布施。」
就初、分量文中，大分有二：初喻、次合。喻文展轉有四句可知，合文有三句可知。問：此法以何義相合前虛空？答：此舉三種般若無分別故，取相不及，以為分齊，合前虛空也。
「須菩提！於意云何？可以相成就見如來不？」須菩提言：「不也。世尊！不可以相成就得見如來。何以故？如來所說相即非相。」佛告須菩提：「凡所有相皆是妄語。若見諸相非相則非妄語，如是諸相非相則見如來。」
第二、德用離相文，中有七句：初審定可否；二答成離相；三何以故下，責離相所由；四述真法體；五顯相是妄；六翻妄成真；七印成大順令離妄相者，謂生住滅攝一切法盡。論解如此。問：何故此義約佛明之？答：此舉果德淨義，顯初信心是便。又因中障習未盡，顯離相難彰故也。
須菩提白佛言：「世尊！頗有眾生，於未來世末世得聞如是修多羅章句生實相不？」佛告須菩提：「莫作是說：『頗有眾生於未來世末世得聞如是修多羅章句生實相不？』」佛復告須菩提：「有未來世末世，有菩薩摩訶薩，法欲滅時，有持戒修福德智慧者，於此修多羅章句能生信心，以此為實。」佛復告須菩提：「當知彼菩薩摩訶薩非於一佛二佛三四五佛所修行供養，非於一佛二佛三四五佛所而種善根。」佛復告須菩提：「已於無量百千萬諸佛所修行供養，無量百千萬諸佛所種諸善根，聞是修多羅乃至一念能生淨信。須菩提！如來悉知是諸眾生，如來悉見是諸眾生。」
就第三、德用勝能文中，大分有五：第一、疑問；第二、佛呵而不受；三、佛復告須菩提有已下，述其正德；四、佛復告須菩提已下，讚其勝德；五、須菩提如來悉知已下，顯用成就。第三文中有二句：一略、二廣，可知。第四文中有五句，可知。今言淨信者，信心有三種：一者直心，正念真如法界故；二者深心，樂集一切諸善行故；三者大悲心，欲拔一切眾生苦故。真如信者成通三昧，不住見相不住得相，乃至出定亦無懈慢，所有煩惱慚覺微薄也。餘義可知。第五文中，如來悉知者，在於比觀之內，與知識力相應，非謂有其別佛為能知者。如來悉知者，在證知心中，現知識力智相也。問：何故上文已來，數言如來之名，及告須菩提即言佛者，何也？答：如告須菩提，即顯佛是化主，得覺勝法故。若立義中言如來者，欲顯理事等法，無不是如，皆從實道現成如相，故作此說也。
就大段第四文顯法深，內有三：一、舉德用之體；二、何以故下，釋成深相；三、須菩提若是菩薩有法相下，顯比觀德用分齊。
「須菩提！是諸菩薩生如是無量福德聚，取如是無量福德。」
初、言生如是無量福德聚取如是無量福德者，如是無量深福德聚：一者因深，檀等無分別故；二者果深，如來等離相故。
「何以故？須菩提！是諸菩薩無復我相、眾生相、人相、壽者相。須菩提！是諸菩薩無法相亦非無法相，無相亦非無相。何以故？須菩提！是諸菩薩若取法相，則為著我人眾生壽者。」
就第二文中有四句：一何以故，責離相所由。二答成離相義。所言離相者，有八重：一我相、二眾生相、三人相、四壽者相。此四有二義：若約正使即是聲聞障，此中二障並通我及我所；若約習氣則是菩薩障。若至下文亦有同異，應可準之。第五是有法相、六無法相、七有相、八無相。此四並是菩薩障。此義云何？解心初起，見有法相為所軌則，應分別妄；為離此相，故言無法相也。學者不了，即謂無法以為所軌。《論》云「呵此為空說，為離此妄故。」彼惡世時，菩薩具足持戒智慧故，能生信心名不空說，故文言亦非無法相也。學者不了，謂離所見有無法相，別有波羅蜜以為實相；為離此妄謂，故言無相也。學者不了，即謂離有無相外無有實相；為離此見，故文言亦非無相也。三何以故須菩提下，重責離八相所由。四是諸菩薩下，答須離所以。
「須菩提！若是菩薩有法相，即著我相人相眾生相壽者相。何以故？須菩提！不應取法，非不取法。以是義故，如來常說筏喻法門，是法應捨，非捨法故。」
就第三文中，有五句：初總明離妄方便；二何以故，責成方便離相所由；第三一句，顯相二儀得成方便；第四一句，舉喻以況；第五一句，述成方便法也。凡論筏喻有兩義取捨：初依筏時取、二至岸離筏故捨；第二依筏未顯用故捨、若至彼岸用彰顯故取。法合即以此準之也。上來文中我相等四種者：一者我相，見五陰差別，一一陰中妄取是我；眾生相者，見身相續不斷相也；命相者，一報命根不斷住故，亦云人相；壽者相者，命根斷滅復生，受六道故也。
就第二、釋餘疑中，大分有四：第一正釋餘疑；第二須菩提於意云何須陀洹已下，泯相入實。第三佛言須菩提如恒河中已下，校量其德。第四復次須菩提隨所有處已下，顯德殊勝。
就初文中，大分有二：初正釋餘疑；二須菩提於意云何已下，校量會除前疑功德。
復次，佛告慧命須菩提：「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」須菩提言：「如我解佛所說義，無有定法如來得阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法，皆不可取不可說，非法非非法。何以故？一切聖人皆以無為法得名。」
就初文中，大分有五：初總告須菩提審定其相，有二，可知；二須菩提言已下，答顯其義，有二，可知；三何以故已下，問答現實，有二，可知；四非法非非法已下，正顯其相；五何以故已下，以法成人并去疑情，有二，可知。文中所言非法非非法者，依真如義說，非法者，一切法無體相故；非非法者，彼真如無我相實有故。所以文中無有定法如來可說者，但有說即能詮故。故《論》云「應化非真佛，亦非說法者，說法不二取，無說離言相。」此偈顯化身不證阿耨菩提。文言無有定法者，據化身為語；說法不可取者，即依真如為言。文中所以道一切聖人皆以無為法為名，非獨佛者，欲顯一切皆有如，令清淨故也。
「須菩提！於意云何？若滿三千大千世界七寶以用布施。須菩提！於意云何？是善男子善女人所得福德寧為多不？」須菩提言：「甚多。婆伽婆！甚多。修伽陀！彼善男子善女人得福甚多。何以故？世尊！是福德聚即非福德聚，是故如來說福德聚福德聚。」
就第二、校量除疑德內，有二：初約其義顯德無量并會初疑；二佛言須菩提若善男子善女人已下，顯其教勝功德無量，即會前第二疑。法雖不可取、不可說，而德不空故。故《論》云「受持法及說，不空於福德，福不趣菩提，二能趣菩提。」此偈演何義？受持及演說，二能趣菩提，少一即不成。文言福德聚者有二種聚：一者積聚義，即自分德；二者進趣義，則他分德。積聚之義是自分故，不能獨得菩提。云何福德聚第二進趣義？攝前積聚能至大菩提故。文云如來說福德聚福德聚，初福德聚是積聚福德聚，次福德聚是進趣福德聚。初云世尊是福德聚者，即單一福德聚。
就初文中，有二：初舉布施事校量，文有三，可知；二彼善男子善女人已下，正校量顯勝，此文有四，可知。文云得福甚多者，具二福德聚，故甚多也。文云何以故者，責須具足所以也。問：此中明解，何故舉行顯德？答：欲令解行故，而又舉行，令人解行。
佛言：「須菩提！若善男子善女人以滿三千大千世界七寶持用布施。若復有人於此經中受持，乃至四句偈等為他人說，其福勝彼無量不可數。何以故？須菩提！一切諸佛阿耨多羅三藐三菩提法皆從此經出、一切諸佛如來皆從此經生。須菩提！所謂佛、法，佛、法者，即非佛、法，是名佛、法。」
就第二顯教功德中，大分有四：初略舉施事即為能校量；二若復有人於此經中已下，正明校量，此文有二，可知；三何以故已下，除疑顯德，此文有四，可知；四須菩提所謂佛法已下，述成其義。文言皆從此經出者，法身菩提出在此經，此教即為了因；報身菩提及化菩提，此教為生因。故言皆從此經出。文言所謂佛、法者，述正佛、法分別不得，故云非佛、法，非彼餘人分別之佛、法，唯獨諸佛、法第一不共義，以與第一法為因，故福德多不可校量也。
就大段第二、泯相入實中，大分有二：初泯小乘行位以從實法；二佛告須菩提於意云何如來昔在已下，會大乘行位以從實法。就初文中有二：初會其小位；二以須菩提實無所行已下，會其行相以顯實。
「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」須菩提言：「不也。世尊！何以故？實無有法名須陀洹。不入色聲香味觸法是名須陀洹。」佛言：「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果』不？」須菩提言：「不也。世尊！何以故？實無有法名斯陀含，是名斯陀含。」「須菩提！於意云何？阿那含能作是念：『我得阿那含果』不？」須菩提言：「不也。世尊！何以故？實無有法名阿那含，是名阿那含。」
就初文中須陀洹等四位，即為四段，前三果各分有五，可知。
「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢果』不？」須菩提言：「不也。世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢』，即為著我人眾生壽者。世尊！佛說我得無諍三昧最為第一，世尊說我是離欲阿羅漢。世尊！我不作是念：『我是離欲阿羅漢』。世尊！我若作是念：『我得阿羅漢。』世尊則不記我無諍行第一。」
就阿羅漢文中，大分有七：初審定其法；二答；三何以故責；四顯其實法；五反以顯過；六順成其德，此文有三，可知；七有一句，反述已結成所以。此位皆得從實，由佛所說皆以無為法為名故，由聖人無為故，不取六塵境界以為我所，故文言不入色聲香味觸法也。入之言得耳。言須陀洹者，此云逆流，逆分段生死流故；斯陀含者，此云住薄，住薄煩惱故；阿那含者，此云不還，不還欲界故；阿羅漢者，此云不受，不受三界故。文言作是念我得阿羅漢即為著我人眾生壽者，此有二種義：一者正使；二者習氣。若在觀中習氣亦不生、若在觀外正使心必不起，故言實無有法名須陀洹等。尋此文相正意少隱，欲覆法我名，引聲聞人以我人，從其一實大乘；攝彼法執分別，入習氣我人。是文中意，若攝人習屬法，執一觀俗引得聲聞同一乘也，少得相應。所以知者，於彼證離取我等煩惱，是故無如是心我能得果。若是正使，觀外亦不起，何須說觀中？以此故知無諍行，亦準正習二門取之。又四果人等各皆自分離麁煩惱，是自境界無有分別，即是實性三般若；若餘分別即非聖意，名增減執。此可思準。
「以須菩提實無所行，而名須菩提無諍無諍行。」
就第二、會大乘行位中，大分有二：初會大乘得法之始位；二佛告須菩提若菩薩作是言已下，會其行法。
佛告須菩提：「於意云何？如來昔在然燈佛所，得阿耨多羅三藐三菩提法不？」須菩提言：「不也。世尊！如來在然燈佛所，於法實無所得阿耨多羅三藐三菩提。」
初文有三，可知。所以須會者，為於然燈佛所言語所說不取證法，今以證知不可說、不可取真實之義，成無取說故也。
就第二、會行文中，大分有二：初會依報土因行；二須菩提譬如有人已下，會正報行。
佛告須菩提：「若菩薩作是言：『我莊嚴佛國土』，彼菩薩不實語。何以故？須菩提！如來所說莊嚴佛土者則非莊嚴，是名莊嚴佛土。是故須菩提！諸菩薩摩訶薩應如是生清淨心而無所住，不住色生心，不住聲香味觸法生心，應無所住而生其心。」
就依報中，大分有四：初總舉顯過；二何以故已下，責成過所以；三須菩提如來所說莊嚴佛土者，答即對過顯真；四是故須菩提諸菩薩已下，觀成實相。此文有四：初第一成實相心；二而無所住者，顯心相；三不住色生心，對過顯真；四應無所住，述成正義。此淨土等真實智成，故不可取。若言可取，彼不實說。文言即非莊嚴是名莊嚴佛土者，第一義相土非形相，及第一竝是莊嚴成，非有為形相也。
「須菩提！譬如有人身如須彌山王。須菩提！於意云何？是身為大不？」須菩提言：「甚大。世尊！何以故？佛說非身是名大身，彼身非身是名大身。」
就第二、會正報行中，有五段經：初舉事以況；第二審定可不；三須菩提答；四問答顯正義；第五述結。文言須彌山王大者，勢高遠故名為大，而無所取我。是山王以無分別，佛亦如是，無上法王無分別故，佛說非身是名大身，以無分別相故。彼身非身非諸漏身。是名大身者，以有清淨身故。
就第三、校量顯德中，大分有二：初舉多功德為能校量；二佛告須菩提已下，正校量顯德。
就初文中有二：初成多功德因緣；二佛言須菩提我今實言告汝已下，顯多功德。
佛言：「須菩提！如恒河中所有沙數，如是沙等恒河於意云何？是諸恒河沙寧為多不？」須菩提言：「甚多。世尊！但諸恒河尚多無數，何況其沙？」佛言：「須菩提！我今實言告汝！若有善男子善女人以七寶滿爾所恒河沙數世界以施諸佛如來。須菩提！於意云何？彼善男子善女人得福多不？」須菩提言：「甚多。世尊！彼善男子善女人得福甚多。」佛告須菩提：「以七寶滿爾所恒河沙世界持用布施。若善男子善女人於此法門，乃至受持四句偈等為他人說，而此福德勝前福德無量阿僧祇。」
前文有四句、後文有五句，可知。問：此門校量與前除疑後校量何別？《論》自分云：前說三千大千譬喻明福德多，今重說無量三千世界倍多前故。所以倍前者，為漸化眾生，令生深信故。又前釋疑，未泯諸相，故少校量；今此泯相得大菩提，功德勝故大校量也。
「復次，須菩提！隨所有處說是法門，乃至四句偈等，當知此處一切世間天、人、阿脩羅皆應供養，如佛塔廟。何況有人盡能受持讀誦此經。須菩提！當知是人成就最上第一希有之法。若是經典所在之處則為有佛，若尊重似佛。」
就第四、顯德殊勝文中，大分有二：初有三句，以少彰多顯德殊勝；二須菩提當知已下，就多功德以明殊勝。此中勝有二種勝：一所說處勝，隨何等處說此經，令生奇特尊重想故；二能說人勝，能受持及說故人勝。又所以二俱勝者，彼珍寶施是染煩惱因，能生煩惱事；今此二勝離煩惱因，故說勝也。
就大段第二、約其行事顯三般若證前解實文，大分有二：初廣顯行；二須菩提以要言之已下，以略顯廣。就初文大分有二：初第一總舉行體顯解是實，以發信心；二爾時須菩提聞說是經涕淚悲泣已下，明信行相。初文有二：初陳問、二疑二相，佛告須菩提已下，答其二相。答文有二：初舉法門名，以詶第一問；二以是名字下，詶上第二問。就此文中，大分有四：初有三句，總舉行體；二須菩提於意云何三千大千已下，顯德分量；三佛告須菩提於意云何已下，顯行德離相；四佛言須菩提若有善男子已下，校量顯德。
爾時，須菩提白佛言：「世尊！當何名此法門？我等云何奉持？」佛告須菩提：「是法門名為金剛般若波羅蜜。以是名字汝當奉持。何以故？須菩提！佛說般若波羅蜜，則非般若波羅蜜。」
初三句者，初總舉法門名以勸持；二何以故，責；三佛說般若波羅蜜已下，答成行相。此文有三，可知。於中即非般若波羅蜜者，非有為檀等故、此無為波羅蜜能成大菩提故。
「須菩提！於意云何？如來有所說法不？」須菩提言：「世尊！如來無所說法。」「須菩提！於意云何？三千大千世界所有微塵，是為多不？」須菩提言：「彼微塵甚多。世尊！」「須菩提！是諸微塵，如來說非微塵，是名微塵；如來說世界非世界，是名世界。」
就第二、顯德分量有四句，可知。所以言微塵復非微塵、說世界非世界者，非煩惱等分別微塵故，故云非微塵等也。是名微塵等者，是地等無分別微塵也。地等無分別，既無分量心，無分別分量亦如是。
佛言：「須菩提！於意云何？可以三十二大人相見如來不？」須菩提言：「不也。世尊！何以故？如來說三十二大人相即是非相，是名三十二大人相。」佛言：「須菩提！若有善男子善女人，以恒河沙等身命布施；若復有人於此法門中，乃至受持四句偈等為他人說，其福甚多無量阿僧祇。」
就第三、離相文，有四，可知，文云三十二相即是非相者，於大菩提非法身故、諸法因果非勝故。餘義可知。
第四、校量顯德文，有二，可知。就第二段信相文中，大分有三：初辨信相體；二須菩提如來說忍辱波羅蜜已下，引事證成；三復次須菩提若善男子善女人能於此法門已下，校量信德。
爾時，須菩提聞說是經，深解義趣涕淚悲泣，捫淚而白佛言：「希有，婆伽婆！希有，修伽陀！佛說如是甚深法門，我從昔來所得慧眼，未曾得聞如是法門。」「何以故？須菩提！佛說般若波羅蜜即非般若波羅蜜。」「世尊！若復有人得聞是經，信心清淨則生實相，當知是人成就第一希有功德。世尊！是實相者則是非相，是故如來說名實相實相。世尊！我今得聞如是法門，信解受持不足為難。若當來世，其有眾生得聞是法門信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。何以故？我相即是非相；人相、眾生相、壽者相即是非相。何以故？離一切諸相則名諸佛。」佛告須菩提：「如是如是。若復有人得聞是經不驚不怖不畏，當知是人甚為希有。何以故？須菩提！如來說第一波羅蜜非第一波羅蜜。如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜，是名第一波羅蜜。」
就初文中大分有四：初有三句總顯信相；二何以故須菩提已下兩句，出其信體；第三世尊若復有人已下有四句，顯其信德；四世尊我今得聞如是已下，顯信德殊勝。此文有四：初舉易顯難以立宗；二若當來世已下，正顯信之殊勝；三何以故已下，有三句問答，顯信離相；四佛告須菩提如是如是已下，結成希有述其信義。於中有五句，可知。問：因何須菩提得智眼已來不聞此經？答：以須菩提義當受法之機，雖得小乘智眼、未聞大法，迴心得大，故言希有。般若波羅蜜即非般若波羅蜜者，此智法門堅實深妙，非餘人分別波羅蜜也。文云實相即是非相者，即是信心清淨無相也；又實相實相者，是無相之實也。文云此人無我相等者，示所取境不倒相故；又云我相即是非相者，示能取境界不倒相故。此二相我空法空，無我智故。文云不驚者，謂不於非處生懼也；不怖者，以不起不能斷疑心故；不畏者，不一向怖故。文云如來說第一波羅蜜即非第一者，此經法門勝餘修多羅故。此法門名為大因，故如來說第一波羅蜜。又此法門名為清淨，諸佛共說也。
就第二、引事證成中，大分有四：初有四句，正引住事證成信相。二是故須菩提已下，勸成信體，於中有四句：初總勸、二責、三答、四離非顯是也。三是故佛說菩薩已下，引聖教證成信實，此文有二：初總引聖教；二須菩提菩薩為利益一切眾生已下，舉法述成。就此述文，大分有二：初法說以顯信實；二須菩提譬如有人已下，喻合雙成顯其信義。四復次須菩提已下，顯其信實，諸佛證成。
「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時無我相、無眾生相、無人相、無壽者相，無相亦非無相。何以故？須菩提！我於往昔節節支解時，若有我相、眾生相、人相、壽者相，應生瞋恨。須菩提！又念過去於五百世作忍辱仙人，於爾所世無我相、無眾生相、無人相、無壽者相。是故須菩提！菩薩應離一切相發阿耨多羅三藐三菩提心。何以故？若心有住則為非住。不應住色生心，不應住聲香味觸法生心，應生無所住心。是故佛說菩薩心不住色布施。須菩提！菩薩為利益一切眾生應如是布施。」須菩提言：「世尊！一切眾生相即是非相。何以故？如來說一切眾生即非眾生。」「須菩提！如來是真語者、實語者、如語者、不異語者。須菩提！如來所得法、所說法，無實、無妄語。須菩提！譬如有人入闇則無所見。若菩薩心住於事而行布施，亦復如是。須菩提！譬如人有目，夜分已盡日光明照見種種色。若菩薩不住於事行於布施，亦復如是。」
問：何故引往忍辱波羅蜜為證者？答：忍順實相理故。又問：次復第二義相中，何故引檀度為證者？以檀行在初故，餘準可知。又初地得忍波羅蜜，順理法故。又檀波羅蜜攝五波羅蜜，故偏約之也。文云如來是真語者，不妄說佛菩提故；實語者，不妄說小乘苦諦等故；如語者，不妄說大乘法無我真如故；不異語者，不妄說三世受記故。文云無實者，諸佛所說法，此法不能得彼證法故、以如所聞無如是義故，是故無實。文云妄說語者，隨順義故，以此所說法隨順證法故。文言如人入闇等者，有人疑云：若真如普徧，何故不見？如入闇中，無明智故不見，非無實法。文云夜分既盡等者，喻有明智即無遮障也。
「復次，須菩提！若有善男子善女人，能於此法門受持讀誦修行，則為如來以佛智慧悉知是人、悉見是人、悉覺是人，皆得成就無量無邊功德聚。須菩提！若有善男子善女人，初日分以恒河沙等身布施、中日分復以恒河沙等身布施、後日分復以恒河沙等身布施，如是捨恒河沙等無量身，如是百千萬億那由他劫以身布施；若復有人聞此法門信心不謗，其福勝彼無量阿僧祇，何況書寫受持讀誦修行為人廣說。」
就第三、校量信門行德中，文言受持讀誦者。聞慧之中有三法：一受、二持、三讀誦。修行者內思及為他說等，福中之勝也。問：何故此中廣校量者？引證之中決疑勝故。就第二、以略顯廣成信門中，大分有四：初舉總信相；二須菩提我念過去已下，引往事證成；三若復有人於後末世已下，舉勝校量以勸學；四須菩提若有善男子善女人已下，舉廣結略。
「須菩提！以要言之，是經有不可思議不可稱量無邊功德。此法門如來為發大乘者說、為發最上乘者說。若有人能受持讀誦修行此經廣為人說，如來悉知是人、悉見是人，皆成就不可思議不可稱無有邊無量功德聚。如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，則於此經不能受持讀誦修行為人解說。若有我見眾生見人見壽者見，於此法門能受持讀誦修行為人解說者，無有是處。須菩提！在在處處若有此經，一切世間天人阿脩羅所應供養。當知此處則為是塔，皆應恭敬作禮圍繞，以諸華香而散其處。復次，須菩提！若善男子善女人受持讀誦此經為人輕賤。何以故？是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。」
就初、總中，略有十二事：一舉德無邊、二舉所以非小、三上聖智見加持、四成無邊功德、五成大果因、六非小境界、七非凡能知、八感眾供養、九成處是勝、十恭敬供養有福、十一滅三世罪、十二當得菩提。
「須菩提！我念過去無量阿僧祇阿僧祇劫，於然燈佛前得值八十四億那由他百千萬諸佛，我皆親承供養無空過者。須菩提！如是無量諸佛！我皆親承供養無空過者。」
就第二段、引事證成，有二，可知。
「若復有人於後世末世，能受持讀誦修行此經，所得功德，我所供養諸佛功德，於彼百分不及一，千萬億分乃至算數譬喻所不能及。」
第三、舉勝校量。
「須菩提！若有善男子善女人，於後世末世有受持讀誦修行此經，所得功德若我具說者，或有人聞心則狂亂疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」
就第四、舉廣結略門中，有三，可知。文云心則狂亂者，不得靜住離淨法故。疑者，猶豫不得定心故；惑者，不成明智故；不信者，不見勝德故也。
佛說金剛般若波羅蜜經略疏卷上