---
title: "楞嚴經寶鏡疏 · 一序分"
description: "楞严经宝镜疏是清代高僧溥畹对佛教重要经典大佛顶首楞严经的注疏。溥畹大师于清初撰述此疏，旨在阐发经中深奥的义理。疏文以天台宗思想为基础，系统诠释了楞严经的核心教义，包括如来藏妙真如性、修证了义、菩萨万行及五十种阴魔等内容，为学人提供清晰的修学指南。该疏在佛教史上地位崇高，被视为研习楞严经的权威注疏之一，对汉传佛教义学发展影响深远，是理解如来藏思想和禅修体系的重要文献。"
url: "https://rushiwowen.co/en/r/cmcyw79c30005lb0451pgkz6s"
---
如是我聞：一時，佛在室羅筏城祇桓精舍。
> Thus have I heard: At one time, the Buddha was staying in the Jeta Grove Monastery near the city of Shravasti.
此五義者，即信、聞、時、主、處也。若通下章，共成六種，然皆名證。信者，謂凡佛經有此作證，方是佛說，定當信受，否則偽造，不足信也。如是者，乃指法之辭，即向下十卷雄文也。我聞者，明授受之本，謂如是之法，皆我阿難親從佛聞，即結集時之語也。若約六種成就，此如是二字，乃信順之義，謂信者則言如是，不信者則言不如是，今言如是，則信成就矣。所以佛法無量，信為初基，五十五位，信位居首，十一善法，以信為先，故知信之一字，乃入道之前鋒也。然此二字，亦為對破外道阿、歐二宗之計，今立如是，以破彼之不如不是也。此皆事釋，若理釋者，則諸佛說法，惟顯真如，唯如為是耳。又諸佛如理而說，眾生如理而信，故言如是。此則泛論，設欲的指本經，則本如來藏妙真如性為如，一切事究竟堅固為是。若據清凉，則以五教料揀，廣釋如是，茲不繁贅。我聞者，即聞成就，此我之一字，即阿難自稱也。然一切法，佛說無我，今稱我者，以有四種：一、凡夫徧計，二、外道宗計，三、二乘假我，四、法身真我。此乃隨世流布，假此以立賓主之我及法身真我，非同凡外徧計宗計之我，即非我非無我，而隨世假名稱為我也。聞即耳根現量之性，以耳為六根之別，我乃一身之總，廢別從總，故稱我聞，即聞成就也。正我無我不二之真我，聞無聞不聞之真聞也。一時者，即法王說法嘉會之時，此時成就也。以世事合會，尚待昌期，大法弘宣，豈違嘉運？是必良時方能成就。然不定指何年月日者，以殊方紀曆不同，上下延促不定，但機應相符，說聽事訖，總名一時。佛者，乃說法主，具云佛陀耶。此名覺者，謂自始覺而證齊本覺，以成究竟覺也。亦曰自覺覺他，覺行圓滿，則上三唯約自利，而此三兼約利他。所以自覺揀凡，覺他揀小，覺滿揀因。若指人，即娑婆教主釋迦牟尼佛，以非此至聖，莫能演斯大教，故曰主成就也。在室羅下，明說經處也。然處有二：一、所化處，即室羅筏城；二、所住處，即祇桓精舍。言在者，以示迹此間，無論久近，即去來出入，行住坐臥，皆名為在。具云室羅筏悉底，或云舍衛，此梵音楚夏之別，正翻豐德，亦名聞物，又云好道，即憍薩羅國之城名也。祇者，具云祇陀，亦云逝多，此名戰勝，以太子生時值匿王戰勝迴鑾，賜斯嘉名以誌喜也。桓即林也，以林木屬彼故稱祇桓，即般若謂祇樹義也。精舍者，乃給孤長者為佛建立，以供沙門精修梵行止息之舍也。若據涅槃等經，謂須達長者願建精舍，請佛說法擇得此園，太子戲曰：側布黃金滿則賣之。長者使人以象負金布此園中，須臾欲滿剩餘少地，太子止曰：佛為良田宜植善種，園地屬卿樹木屬我，自起門樓請佛出入。長者七日為佛作窟，以妙旃檀用為香泥，別房住止千二百所，凡百二十處，別打犍椎。佛告阿難：二人同心共立精舍，應謂此地為逝多樹給孤獨園。所以首逝多而次給孤者，以君臣之道不可紊亂，禮別尊卑也。又先城而後園者，以舉城則遠人知方，而說園則近者識處矣。然斯大定法門，非此勝地不可宣揚，故曰處成就也。此上五義諸家解釋，或開五段或約二三，不唯割裂經文，亦且不便句讀，今故總收為一也。
> These five elements are: faith, hearing, time, the speaker, and the place. Together with the next chapter, they form six, but all are called "proofs." Faith means that only when a Buddhist scripture carries this evidence can it be regarded as the Buddha's teaching, worthy of belief and acceptance. Otherwise, it is a forgery and not trustworthy. "Thus" refers to the words of the teaching, pointing to the ten volumes of profound scripture that follow. "Have I heard" clarifies the source of transmission, meaning that this teaching was personally heard by me, Ananda, from the Buddha—these are the words spoken at the time of the council. In terms of the six types of accomplishment, the two words "Thus" signify faith and obedience. A believer says "thus," while a non-believer says "not thus." Now that we say "thus," faith is accomplished. So, though the Buddha's teachings are limitless, faith is the foundation. Among the fifty-five stages, the stage of faith comes first. Among the eleven wholesome mental factors, faith is foremost. Thus, we know the word "faith" is the vanguard of entering the path. These two words also counter the heretical views of the A and O schools. By establishing "thus," we refute their "not thus" and "not so." This is an explanation in terms of worldly events. In terms of principle, the Buddhas' teachings only reveal the true nature; only the "suchness" is "so." Moreover, all Buddhas speak in accordance with truth, and sentient beings believe in accordance with truth, hence the phrase "thus." This is a general discussion. If we point specifically to this sutra, then the Thus Come One's treasury, the wonderful true nature, is "thus," and all phenomena ultimately steadfast is "so." According to the Great Master Qingliang, the five teachings categorize and broadly explain "thus," which need not be elaborated here. "Have I heard" is the accomplishment of hearing. The word "I" is Ananda's self-reference. Although the Buddha taught that there is no self in all dharmas, here "I" is used with four meanings: the discriminatory self of ordinary beings, the doctrinal self of heretics, the provisional self of the two vehicles, and the true self of the Dharmakaya. This follows worldly convention, establishing the "I" of host and guest as well as the true self of the Dharmakaya. It is not like the discriminatory or doctrinal selves of ordinary beings and heretics. It is neither self nor no-self, but a conventional name in the world. Hearing is the nature of the ear faculty in direct perception. The ear is one of the six faculties, while the "I" encompasses the whole body. Setting aside the specific for the general, we say "I heard," which is the accomplishment of hearing. It is the true self that is one with no-self, and the true hearing that transcends hearing and non-hearing. "At one time" refers to the auspicious moment when the Dharma King teaches—this is the accomplishment of time. Worldly gatherings await a propitious time; how much more so the grand propagation of the great Dharma? Only a good time can bring it to completion. Still, no specific year, month, or day is given, because different regions have different calendars and time spans vary. It is simply called "one time" when the teacher's capacity and the listeners' responsiveness match, and the teaching is complete. "The Buddha" is the speaker, the full title being "Buddhaya," meaning the Awakened One. From initial awakening, one realizes the fundamental awakening to achieve ultimate awakening. It also means self-awakening and awakening others, with awakening and practice perfectly fulfilled. The first three elements pertain solely to self-benefit, while these three include benefiting others. Self-awakening distinguishes one from ordinary beings; awakening others distinguishes one from the lesser vehicles; and perfect awakening distinguishes one from those still on the causal ground. In terms of the person, it is the Buddha Shakyamuni, the teacher of this Saha world, for no other supreme sage could expound such a great teaching. Hence, this is the accomplishment of the speaker. "In Shravasti" indicates the place where the teaching was given. There are two aspects: the place of conversion, which is Shravasti City, and the place of residence, which is the Jeta Grove monastery. The word "in" shows the Buddha's manifestation in this world. Whether long or short, whether coming or going, entering or leaving, walking, standing, sitting, or lying, all are called "in." The full name is Shravastya, or Shravasti, differing only in Sanskrit pronunciation. It is translated as "Abundant Virtues," also known as "Renowned," or "Lover of the Path"—the name of the capital of the Kosala kingdom. "Jeta" is the full name, also spelled "Jetavana," meaning "Victorious," so named because when Prince Jeta was born, King Prasenajit returned from battle victorious and gave this auspicious name to mark the joy. "Vana" means grove, so because the trees belonged to the prince, it was called the Jeta Grove. The "grove of trees" is what Prajna refers to. The monastery was established by the Elder Sudatta for the Buddha, providing a place for monks to cultivate pure practices and rest. According to the Nirvana Sutra and others, the Elder Sudatta wished to build a monastery and invite the Buddha to teach. He chose this garden, and the prince jokingly said, "Cover the ground with gold coins and it is yours." The elder had elephants carry gold to cover the garden, and soon only a small patch remained. The prince stopped him, saying, "The Buddha is a fine field, worthy of planting good seeds. The garden belongs to you, while the trees are mine." He then built a gate tower for the Buddha's entrance and exit. In seven days, the elder built a dwelling for the Buddha, using fine sandalwood for fragrant plaster, with 1,200 separate rooms and 120 places, each with its own bell. The Buddha told Ananda, "When two people of one mind build a monastery together, this place should be called the Jeta Grove, the Garden of the Benefactor of Orphans and the Solitary." Thus, the Jeta Grove is mentioned first, followed by the Benefactor of Orphans, respecting the order of ruler and minister, and the distinction between superior and inferior. Also, the city is mentioned before the garden because mentioning the city helps distant people know the direction, while the garden helps those nearby recognize the specific place. This great samadhi teaching could not be proclaimed anywhere but this excellent site. Hence, this is the accomplishment of the place. Previous interpretations of these five elements have either divided them into five sections or grouped them into two or three, not only fragmenting the sutra text but also making it hard to punctuate. Therefore, we now gather them into one unified account.
△二、引大眾證信三一、聲聞眾二一、舉類標數。
> II. Drawing the Assembly as Witness to the Teaching 3 1. The Assembly of Voice-Hearers 2 a. Introducing the Assembly and Stating Their Number
與大比丘眾千二百五十人俱。
> Together with a great assembly of twelve hundred fifty bhikkhus.
此引眾證信也。蓋與者，共義，乃結集者。謂此性定法門，非我獨聞，乃與一千二百五十五人俱共聞也。兼且復有無量辟支恒沙菩薩共同聞者，是以引此而證信也。此下明大眾成就。以大者，梵語摩訶，此翻為大多勝。明此比丘器量尊重，為天王等大人所敬，故言大。徧知內外經書，故言多。超出九十五種外道，故言勝。今既稱大，即攝多勝明矣。然比丘者，乃五不翻之一，以含多義故，謂有怖魔、破惡、乞士、除饉等義也。初怖魔者，以第六天有魔王宮，彼戀欲界，貪著慶勞，恐人修道，出其境界，減損眷屬。設有正信男子以及女人，六根具足，年滿二十，無十三重難並十六輕遮，得三師七證，或邊地中得三師二證，如法秉受比丘戒法。正登壇時，白四羯摩竟，名為得戒，成比丘性，入僧寶數。爾時，地行羅剎高聲唱言：此間有善男子或善女人，如法出家，當使諸天增勝，修羅減損。於是空行夜叉聞之，亦出大聲唱善，聲至四王。天中天復出聲唱善，聲傳忉利。如是展轉夜摩、兜率、化樂、他化，乃至梵天魔王宮中，聞此唱聲生大愁怖，故名怖魔。破惡者，出家持戒則因戒生定、因定發慧，麁除身口七支之非，細破三界見思之惡，故言破惡。乞士者，謂既出家已，永離四種邪命，外乞食以資身命；永捨三種邪法，內乞法以資慧命也。四邪命者，一仰口食，謂仰觀星宿推卜風雲；二俯口食，謂合藥看地種植田園；三方口食，謂通國使命結納豪貴；四維口食，謂星相數術商賈貨殖。此之四食俗人可以，出家之士不得享受，故永離也。三邪法者，一邪戒，即牛狗等戒乃至世諦，一切諸天諸仙呪術禁戒不能出生死者；二邪定，即凡夫外道依欣厭心所修之四禪八定也；三邪慧，即有無二見、十六知見、六十二見以至百八見等。今皆永捨，惟求增上三無漏學，故名乞士。除饉者，清淨持戒能為世人福田，能行廣大法施，以除一切眾生無福無慧二種之饉也。眾者，梵語僧伽耶，此云和合眾。然和有二：一理和，謂同證擇滅無為；二事和，有六，謂戒和同修、見和同解、利和同均、身和同住、口和無諍、意和同悅。眾乃四人以上之稱，所以一比丘不名僧，二三比丘亦不名僧，四比丘同住方作一切如法僧事，惟除自恣、授具、出罪三種羯摩。若五比丘同住，即可自恣，亦可以邊方授具。若十比丘同住，則五天竺國皆可授具。若二十比丘同住，則一切羯摩可作。設自此增多，乃至百千萬億以及無量，凡同一住處、同一說戒，均名為眾。故律凡作法必先問和者，以明和合眾也。此舉類竟。下千二百五十人者，乃標數也。以佛最初先度鹿苑五人，次度三迦葉師弟千人，次度舍利弗、目犍連各徒一百，後度耶舍等五十人。此千二百五十五人，先修異道勤苦無獲，一遇如來便得聖果，是以感恩為常隨眾，今舉大數故略。五人俱者，正明師資水乳常爾相隨之義也。以上准古解證信，仍有建立二義、息疑三事，諸疏備載，茲不繁述。
> This passage is meant to establish the authenticity of the scripture and inspire confidence in it. Let me explain. "Thus" signals that everyone shared this experience together. It means this teaching was not something I alone heard—it was heard together with 1,255 other monastics. Furthermore, countless Pratyekabuddhas and as many bodhisattvas as there are grains of sand in the Ganges also heard it together. This is what establishes the credibility of the text. Now we come to the assembly's excellence. "Great" translates the Sanskrit \*maha\*, which has three meanings: abundant, superior, and excellent. These monastics were respected for their noble character and were honored by kings and heavenly beings, so they were "abundant." They had comprehensive knowledge of both inner and outer scriptures, so they were "superior." They surpassed the practitioners of ninety-five other philosophical schools, so they were "excellent." When we say "great," we encompass all three qualities. The term \*bhikshu\* (monk) is one of the five Sanskrit terms that is not translated, because it carries multiple meanings: "one who frightens Mara," "one who destroys evil," "one who lives on alms," and "one who eliminates spiritual famine." As for "frightening Mara": In the sixth heaven, there is the palace of Mara, the Tempter. He clings to the pleasures of the desire realm and fears that people who cultivate the path will leave his domain and reduce his followers. When a man or woman of genuine faith, with all six sense faculties intact, aged twenty or older, free from the thirteen major obstacles and sixteen minor disqualifications, receives full ordination—through three teachers and seven witnesses, or in a border region, three teachers and two witnesses—and at the ordination ceremony the formal motion is made three times and the resolution passed once, they are said to have received the precepts, attained the nature of a monk, and entered the number of the Sangha jewel. At that moment, earth-dwelling demons shout aloud: "Here a virtuous man or woman has left home properly to practice the Dharma! May the gods increase and the titans decrease!" Upon hearing this, the sky-traveling spirits also cry out in praise, and the sound reaches the Four Heavenly Kings. The celestial beings above them echo the praise, and the sound carries to the Trayastrimsha Heaven. Thus it spreads up through the Yama, Tusita, Nirmanarati, and Parinirmitavasavartin heavens, all the way to the palace of Mara in the Brahma heaven. When Mara's domain hears this proclamation, great terror arises, hence the name "one who frightens Mara." "Destroying evil": Having left home and kept the precepts, one develops concentration through morality, and wisdom through concentration. On the coarse level, one abandons the unwholesome actions of body and speech; on the subtle level, one destroys the delusions of views and thoughts throughout the three realms. Hence, "one who destroys evil." "Living on alms": Having left home, one permanently abandons four types of wrong livelihood. Outwardly, one begs for food to sustain the physical body; inwardly, having forever given up three kinds of wrong practices, one seeks the Dharma to nourish one's wisdom life. The four wrong livelihoods are: first, "looking up for food"—observing the stars and divining the winds and clouds; second, "looking down for food"—mixing medicines, reading the land, and farming; third, "looking sideways for food"—serving as envoys between states and cultivating ties with the powerful; fourth, "looking around for food"—practicing astrology, numerology, and engaging in commerce. These four livelihoods may be acceptable for laypeople, but monastics must never engage in them, so they are permanently abandoned. The three wrong practices are: first, wrong morality—such as imitating cows or dogs and other ascetic practices, even including all the spells and precepts of heavenly beings and immortals that cannot lead to liberation from birth and death; second, wrong concentration—the four meditative states and eight absorptions cultivated by ordinary people and non-Buddhists based on attachment and aversion; third, wrong wisdom—views of existence and non-existence, sixteen views of self, sixty-two views, up to one hundred and eight views or more. All these are permanently abandoned. One seeks only the supreme threefold training of morality, concentration, and wisdom. Hence, "one who lives on alms." "Eliminating spiritual famine": By maintaining pure precepts, one becomes a field of merit for the world, able to offer great Dharma-gifts, eliminating the two famines of living beings: lack of merit and lack of wisdom. "Sangha" in Sanskrit means "harmonious assembly." Harmony has two aspects: First, harmony in principle—all members together realize the unconditioned liberation. Second, harmony in practice has six aspects: sharing the same precepts, sharing the same views, sharing the same material benefits, living together in harmony, speaking without conflict, and rejoicing together in mind. An "assembly" requires four or more people. One monk does not constitute a Sangha, nor do two or three. Only when four monks dwell together can proper Sangha business be conducted, except for three special ceremonies: the summer retreat invitation, full ordination, and confession of offenses. Five monks together can conduct the retreat invitation and perform ordinations in border regions. Ten monks together can perform ordinations throughout all of India. Twenty monks together can conduct all Sangha ceremonies. Beyond that, even millions or countless monastics, as long as they dwell in the same place and observe the same precept recitation, constitute an assembly. Therefore, in the monastic code, whenever a formal act is performed, one must first ask whether the assembly is in harmony—this is the meaning of a harmonious Sangha. Now for the 1,250 people. This indicates their number. The Buddha first converted the five men at the Deer Park, then the three Kashyapa brothers with their thousand followers, then Shariputra and Maudgalyayana with their hundred disciples each, and finally Yasha and his fifty companions. These 1,255 people had previously practiced other paths with great effort but no attainment. The moment they encountered the Tathagata, they achieved sagehood. Grateful for this, they became his constant attendants. The number given here is the round figure. "The five people all together" precisely illustrates the teacher-student relationship, as intimate and symbiotic as water mixing with milk, always following one another. This follows the traditional explanation of establishing faith. There remain two points about establishing meaning and three matters of dispelling doubt, all detailed in various commentaries—I will not elaborate further here.
△二、釵德詳名。二一、敘德。
> II. A Detailed Account of His Virtues. 2 I. Describing His Virtues.
皆是無漏大阿羅漢至拔濟未來越諸塵累。
> All were great Arhats free of defilements, extending to aid those in the future, transcending all worldly burdens.
此敘德者，然義有二：一、總序名同；二、別序德異。今且序同，謂皆是無漏大阿羅漢者，此皆之一字，乃總序千二百五十人果，名是同也。漏謂滲漏，以起惑造業，定感苦果，猶破器之有滲漏也。然漏有多種，要而言之，不出於三：一、欲漏，即欲界一切煩惱；二、有漏，即上二界一切煩惱；三、無明漏，即界外無明。以惑、業為諸漏之因，生死即諸漏之果，今皆斷盡，故言無漏。而大之三義，亦如前說。然阿羅漢者，若對比丘以果較因，亦含三義：一、應供義，即乞士果；二、殺賊義，即破惡果；三、無生義，即怖魔果。當知彼三通於因果，此三則惟在果也。又羅漢復有三種：一、修性念處，斷見思惑，但得漏盡，不具諸通，名慧解脫人；二、修共念處，斷惑證真，具足三明六通及八解脫，名俱解脫人；三、修緣念處，斷惑證真，具足通明解脫，兼發四無礙辯，名無礙解脫人。今是無礙解脫，故稱大阿羅漢。此總序名同也。下乃別敘德異，謂名既是同，則德亦不異也。然此敘德，略有二義：一、禪定自利德，即上四句；二、慧戒利他德，即下八句。初明自利。佛子者，即法華云：從佛口生，從法化生，得佛法分，堪紹佛種。故云佛子。住謂安住不動，持謂任持不失，即住三德秘藏，持萬善功德也。亦即住首楞嚴定，而持如來藏也。諸者，眾多不一之辭。有，即因果不忘之謂。即二十五有，乃三界受生之處。超者，即不為諸有生緣所縛也。更言善超者，以小乘聖人，雖能斷見思，除分段，超三界，然觀界猶獄，視生如瘡，不敢復入，故雖超而非善也。今則不然，所謂即生死而超生死，即三界而超三界，即諸有而超諸有者，可不謂之善乎？國土者，通指三界。成就威儀者，即三千威儀，八萬細行，靡不成就，所以有威可重，有儀可法也。然曰能於者，以尋常小聖，入滅盡定，形如稿木，心若死灰，尚無運用之能，何有威儀之事？今顯住斯大定，體充法界，用徧河沙，故能動容中道，不捨威儀，所謂不起寂滅定，而現諸威儀也。此四句，敘定學，明自利德。次明利他。從佛者，非徒隨從侍衛而已，以能從佛規範，助轉法輪也。轉者，傳也。謂自我之彼，故名曰轉。宣流垂範，則目為傳。且輪有四義：一、圓滿義，謂轂輻輞軸等，體用周備故。二、摧壞義，謂摧壞煩惱，令降伏故。三、鎮遏義，謂已伏煩惱，令不復生故。四、不定義，謂流行無滯，趨進不定故。是知如來之法，二利俱備，能摧一切微細煩惱，運出眾生生死險道，故喻之若輪。然佛既轉之，則諸尊者亦從而轉之，正是師資一氣，鼓揚法化也。妙謂妙達佛慧，堪謂堪任佛事，遺即遺法令傳，囑乃囑生令化。此二句敘慧學也。嚴淨一句屬自利，即律儀攝善二聚。弘範一句屬利他，乃饒益有情聚。毗尼云善治，謂善能調治淫怒癡也。亦名調伏，謂調煉身心，制伏過非也。正翻為律，律者法也，謂斷割重輕，開遮持犯等法也。嚴淨者，嚴即止持，止諸惡也。淨即作持，作諸善也。又嚴以禁身口，淨以制心意。弘即弘通，範乃師範。三界者，欲色無色也。此明身嚴心淨，以故言為世法，行為世則。所以嚴三聚而自持，淨一心而作範。此二句敘戒學也。應身下四句，正明上之三學，不唯自度，而更度人。非但現在有益，而將來之益更無窮也。應身無量者，即普現色身，隨緣俯應，正如觀世音無剎不現身也。度脫眾生者，即以三無漏學，隨機而度脫也。所謂度煩惱河，脫苦輪海，如舟師之度人也。陷於欲泥者，拔之令脫。阻於愛河者，濟之使度。未來者，正言不唯現在如此，即使將來無量劫中，亦以三學拔濟眾生也。諸塵累者，即八萬四千塵勞，累墜有情於生死苦域者也。越即超越，謂以禪定現身，毗尼作範，般若演教，化諸眾生，齊登彼岸，共脫塵勞也。
△二詳名。
其名曰大智舍利弗至優波尼沙陀等而為上首。
舍利弗者，略梵具云奢利弗。怛囉，此云鶖子，以其母目明利如彼鳥故。亦云身子，其母身形端好，以尊者乃身之所生，故名身子。此皆連母以彰名也。又舍即父名，利乃母名，雙顯父母，故名舍利弗。弗即子也，正名優波提舍。智論云：南天竺大論師字提舍，獨步王舍打論議鼓，國師義屈，因奪其封，納主為婦。舍利懷妊，母即聰慧，大能論難。既生七日，裹以白氎，以示其父。父言：我名提舍，逐我名字，字為優波提舍。時人因重其父母聰慧才辯，故稱為舍利弗。大智者，乃聲聞眾中智慧第一者也。摩訶目犍連，此云大萊，茯氏姓也。名拘律陀，此云無節樹，因禱此樹神而生，故以為名。世文尚簡，故惟召姓，諸聲聞中神通第一。摩訶拘絺羅，此云大膝，即舍利弗之母舅，亦號長爪梵志，能答問難之第一也。富樓那，此云滿，是其父名。彌多羅尼，此云慈，是其母名。雙標父母以名其子，故稱滿慈子，乃說法人中第一者也。須菩提，此云空生，或云善吉、善現等。生時家中庫藏器皿皆空，占云：兒必善吉。此善吉相現於器故，從是得名。所以善說空法，入無諍定，於阿羅漢中解空第一。優波尼沙陀，此云塵性，以觀塵性空而得道故等，謂該乎餘眾。上首者，即千二百中之上座首領，以是眾所推讓，動靜遵從，不敢先越者也。
△二、緣覺眾。
復有無量辟支無學至屬諸比丘休夏自恣。
梵語辟支迦羅，此翻緣覺，亦翻獨覺。出有佛世，秉因緣教，修行得道，名為緣覺；出無佛世，寂居觀化，自悟無生，名為獨覺。今所來者，即緣覺眾也。無學者，即真窮惑盡，無可學也。并其二字，乃明主伴咸集之義。初心者，謂依緣生觀，研真斷惑，初發出世之心也。斯則通該二乘，有學而未至無學者也。同來者，以此二眾同時而來，乃屬雲集，不同常隨也。故下二句，正明辟支來集之故，亦為菩薩諮決之由，置此兩楹，良有深意。屬者，值也，遇也，會也。休夏者，以佛制比丘九旬禁足，三月安居，滿在此日，所謂夏於此休，安居已竟，故言休夏。自恣者，即期滿解制之日，乃七月十四、五、六三日也。謂自知有過，恣其自陳；自不知過，恣任僧舉，故云自恣。即今僧中作自恣羯摩，各各陳白，互求說罪悔過是也。其法在百一羯摩中，茲不具述，此正辟支來集之故也。
△三、菩薩眾二一、自恣先集眾。
十方菩薩諮決心疑至法筵清眾得未曾有。
此正承上自恣之時，不惟辟支咸集，而十方菩薩亦來自恣以諮決心疑也。菩薩者，具云菩提薩埵。大論云：菩提名佛道，薩埵名成眾生。謂用諸佛道成就眾生。言十方者，乃四方四隅及上下也。以此等安居非止一處，故云十方。諮謂諮問，決謂決斷。此言十方菩薩但凡心有疑惑而不能決斷者，今遇自恣之日皆來諮問如來請決斷也。然此心疑即心中所有之疑，謂見聞疑者是也。欽奉者，即恭敬承事遵順無違之義。慈嚴者，乃恩威並著折攝雙行之稱。此以欽奉表菩薩之心，以慈嚴顯如來之德也。密義者，即密因了義也。然謂之將求者，是欲求未求稍有所待也。故向下如來說密因修證了義經者，正啐同時感應道交之妙也。若約時而論，此正般若後欲聞性定之時，故云將求密義。即時下，且明如來應時及節作法度生。敷座者，即敷尼師壇也。晏，乃恬然寂靜之貌。安，即安座眾中也。斯正描寫如來於自恣時，自敷其座，行籌坐草之事也。為諸會中宣示深奧者，諸者，助語之辭。會中，即自恣之會中也。於是宣揚指示幽深隱奧之法，即羯摩作法，以除三乘聖賢之見聞疑罪也。筵者，席也，即自恣之法席也。清眾者，謂清淨海眾。以其人具五德，咸無三罪，故名清淨眾也。此章解釋頗異舊聞，且即時下，全非昔說。以舊註於此，或約禪智，或說玄妙，雖云得免忘罤，其如證龜成鼈，所以心疑莫決，密義無憑。總之，不解敷座何為？雲集何事？故開首含猢，到底懡㦬。余固不敏，焉敢抗衡？然以埋沒經義，不敢不辯。茲據律部詳釋自恣，則辟支之來意可知，菩薩之心疑可決，不唯密義有歸，亦且深奧事顯。所謂理則歸理，事當還事，豈可事理淆訛而不辯哉？
△二、聞音後集眾。
迦陵仙音徧十方界至文殊師利而為上首。
具云迦陵頻伽，此名妙聲鳥，出雪山，在㲉中鳴，即勝諸鳥，其聲和雅，聽者無厭，以喻如來法音之妙。更加仙字者，意顯佛之妙音。若但用迦陵，則不足以喻之；設但稱仙音，亦不足以喻之。故合而言之，謂迦陵仙音也。斯則正顯佛音微妙，神化莫測之義耳。又佛名大覺金仙，故稱仙音。蓋佛之音聲，稱性周徧，但有緣者，咸可得聞。今欲覺悟諸聖，所以徧至十方世界，即圓音落落，該十剎而頓周也。豈萊茯氏之能窮哉？而菩薩以恒沙計數者，甚言其至多也。以其心聞無覆，故能聞音而遠集也。道場者，即自恣作法行道之場。文殊師利，此云妙德，亦云妙吉祥，在華嚴為根本智，在本經乃擇法眼。故下將呪往護，揀選圓通，與奪眾心，靡不欽服。智德之尊，故稱上首。此上皆眾成就也。問：諸經敘眾，皆有八部，茲何不列？答：諸經敘事，各有不同，故有列不列者。然在本經，則不可列。何謂？以本經敘眾，事在自恣，彼正所遮，是以不列。故惟敘三乘，而不列八部者，良有以焉。正顯此經因戒生定，因定發慧之義也。
△二、發起四一、王臣設供
時波斯匿王為其父王至同時飯僧，佇佛來應。
此明王臣請供，以發誤墮之端也。梵語波斯匿，此云月光，與佛同時降生。父王見諸光明祥瑞，謂是其子福力所致，以故命名。亦名勝軍，以甞戰勝諸國，故稱斯號。或名不黎先尼，此名和悅，即室羅筏城之國君也。時者，即如來解制之日，自恣已畢之時也。諱日者，謂親喪之日，人子所不忍言，故名諱日。曲禮云：卒哭而諱。謂諸侯既葬，七月有祭於庭廟，謂之卒哭。乃命於宮中，捨故而諱新，無敢稱名是也。今彼先王諱日，適值眾僧自恣之時，諸佛歡喜之日。故勝軍設供，親延佛僧，以資先王之冥靈也。營齋者，謂營辦齋食也。宮掖者，宮中左右，名為掖庭。以在宮之左右，如人之肘腋也。珍饈者，即御饍也。延，謂迎請也。觀此匿王敬佛之意，蓋有六種。謂其處則內，其迎則親，其設則廣，其饈則珍，其味則妙，其伴則同。亦可謂竭誠竭敬，至矣盡矣。城中下，正顯如來聖化無私，故感王請而臣供。亦明匿王德政可觀，是以上行而下効也。長者，即齒德具尊，爵祿並重之稱，臣之屬也。居士，乃好談名言，清淨自居之目，謂道藝隱逸，士民之類也。同時飯僧者，謂欽仰佛法，同於此時，以飯供僧也。然臣民俱欲佇佛應者，以敬先專主。主既來應，則伴必隨之。此明王臣敬佛供僧之意。
△二、佛僧赴請。
佛敕文殊，分領菩薩及阿羅漢，應諸齋主。
此明佛僧分應，以赴請主者，為不拂其虔敬耳。蓋佛為化主，已受王請，親迎入宮。以故命文殊等，分統大眾，普應請主，以慰眾心也。然君臣皆欲佇佛來應，固是等心歸依。而佛親赴王所，命諸弟子，分應臣民，亦是等心利益。斯所謂不離世法，即出世法也。
△三、阿難誤墮。二一、出將墮之由。
唯有阿難先受別請至嚴整威儀肅恭齋法。
此以無供循乞等化行慈為將墮之由也。惟有者，此正經家敘事之妙，於大眾之中單單提出當機一人，故言惟有。具云阿難陀，此名慶喜，因佛初出家淨飯憂惱，聞子成道王大歡喜，其弟斛飯復奏生兒，舉國稱慶臣民皆喜，是以淨飯特賜斯名。又云歡喜，以其形相端正，語默動靜舉止威儀，四眾見者莫不歡喜故也。乃佛之堂弟。先受別請者，謂於未自恣之前，先受別種事緣之請也。遑者暇也及也，次者列也，以其出界遠遊未還祇園，故不暇於自恣，而亦不及於赴齋之列也。梵語悉替那，此云上座，以上更無人故。然有三種：一生年上座，謂戒臘最高；二福德上座，謂有大福慧眾所推敬；三法性上座，謂阿羅漢等。阿闍黎，此名軌範師，共有五種：一出家阿闍黎，受沙彌十戒法者是；二教授阿闍黎，於受具時屏處問難教令乞戒者是；三羯磨阿闍黎，於受具時當壇白四羯磨者是；四依止阿闍黎，即從受依止乃至一夜者是；五教讀阿闍黎，即從受經義乃至一四句者是。以故律制凡僧遠出侶須三人：一上座，二軌範，所以嚴行止防悞失也。故法華云：入里乞食，將一比丘，亦此意也。今既無人，奚能免失？獨歸者，以尊者既不隨佛應供，又不同眾赴齋，昔者孤身遠去，今方獨自歸來，既無上座偕行，又欠闍黎作伴，此正一身孤立，影隻形單之際也。無供者，以王臣同時設齋，佛僧均已赴請，則是日祇園無人送供，而尊者之乞，不得不行。即時者，即歸來無供之時也。應器者，鉢也，具云鉢多羅，此云應量。器謂體色量三，皆應法故。體則鐵瓦二種，色即赤黑，以及鳩鴿等色。量則隨腹大小，極大不過三升，至小亦容升半。城即室羅筏。次第者，挨門而化，平等行慈也。循謂循順，即循順諸佛軌則而行乞也。檀越者，檀即是施，謂行檀施，越貧窮海故。言初求最後者，蓋尊者初意，謂王臣先已發心，請佛供僧，今有供我齋者，願是未曾飯僧之家，最後發心之檀越，以為供我齋之施主也。蓋求者願也，而尊者之意，是願未發心者，而令發心，使不善者，而令生善也。所以向下有無問淨穢等文，以明初求之意也。剎利，此云王種，乃四姓中尊，是為至淨。旃陀羅，此云殺者，乃四姓不齒，是為最穢。舉此二種，以明無問淨穢之意也。方謂方法，乃法如來行平等慈也。不擇者，即一目等視，是不揀尊貴，而亦不擇微賤也。然此一句，乃起教之緣，誤墮之由也。設使尊者稍加揀擇，則斯教莫興，而誤墮亦無由矣。蓋登伽者，乃穢而微賤者也。以尊者既無揀擇，故不免於遭邪術而墮淫室也。下二句，正明不擇之故。以尊者之發意，為欲圓滿成就無論淨穢一切眾生無量功德也。阿難已知下，此明等乞之由。以方等會中，曾呵空生及大飲光不均平者，空生捨貧從富，飲光捨富從貧，皆為淨名所呵。今言如來世尊者，以淨名乃金粟如來，則淨名之呵，與世尊何別。故雙標如來世尊，良有所以。昔海眼不達斯旨，遂妄刪改。故雷菴受師駁之甚當。開闡無遮者，即所謂開闡等慈，無遮貧富。以上二人，均各有遮，未能平等，故不免其疑與謗也。以偏貧則致富疑，而偏富則致貧謗。度者大各反，即揣度也。以能揣度貧富之心，則不使其生疑生謗矣。城隍，即室羅之濠壍。郭門，乃憍薩之國門。此明自外而入也。嚴，謂端嚴。整，謂整齊。此則不失於威儀也。肅，即肅然。恭，即恭謹。斯乃外肅形儀，內懷恭謹，格遵佛制，以行化齋之法式也。
△二、明正墮之事
爾時阿難因乞食次至婬躬撫摩將毀戒體。
此正躡上等乞，遂成正墮之事也。爾時，即行乞之時。次，謂次第，即次第經歷之處也。婬室，即婬女之家也。幻，乃虗偽之義。術，即迷惑之事。大幻術者，即所謂先梵天之虗幻邪術也。摩登伽，此云本性，即下性比丘尼是也。以未蒙呪力，性本染污，既蒙呪力，性本清淨，故始終皆名本性也。蓋此經名救護親因者，正以此女為發起之緣也。按登伽經言誤墮之事，佛在王舍城，阿難行乞。時有女子，母名摩登，汲水井邊，阿難從乞。女隨阿難，視所止處，歸告其母欲嫁。阿難啼泣委臥，母不得已，乃以蠱道呪入其室。阿難念云：如來大慈，寧不救護？佛知此已，即便遣救，阿難得脫。乃其事也。彼經又云：以阿難五百世前，曾與此女共為夫婦，愛習未忘，故有斯事。娑毗迦羅，亦云劫毗羅，此翻金頭，亦翻黃髮，乃縛其指以取米臍，所謂行乳鳩行者是矣，即苦行外道也。所傳幻呪，名先梵天者，乃妖者偽稱，謂先自梵天傳來也。攝，乃魔力攝持。以尊者相好，色美如銀，登伽起愛，故以邪呪攝之。而尊者不覺，遂入婬席。婬躬撫摩者，此明登伽婬心熾盛，欲𦦨飛揚，將穢身以逼近，撫尊者而按摩也。戒體者，即受戒時，登壇秉白四羯磨竟，所得妙善無漏色法，即是無作戒體。以一作之後，無煩再作，故名無作。若於四重禁中，隨犯一重，此體則毀。今登伽以淫術相加，是將毀阿難之戒體，非阿難自將毀其戒體也。然曰將毀者，亦見登伽意將毀而尚未能毀，事欲遂而猶未得遂也。何謂？以尊者身雖被攝，力不自由，心尚清明，未即淪溺，縱彼橫陳，一時難動。然而登伽志確，尊者力微，設或相持無救，恐亦事致不測，故言將毀。此中釋文古疏，皆謂阿難初果聖人，豈容邪攝？且言大權示現，乃如來知彼根熟，密遣巧墮，妙設鈎牽，曲為哢引。若然，則一會師資，均成兒嬉，歸來啼泣，悉屬虗文。則神呪之銷滅何為？文殊之提獎徒爾。甚至七破十顯，疑難多端，咸謂愍彼愚蒙，示同迷執。斯皆凡情曲見，遮蓋彌縫，大類痴猿而救月也。何謂佛說誠言，直心詶問？若阿難之示墮非真，則如來之遣救皆假。縱阿難可容假面啼泣，而如來豈容假意斥責者哉？且文殊亦警之曰：欲漏不先除，畜聞成過誤。亦假言之耶？按大般若云：摩訶那伽盡諸有結，唯除阿難在學地也。既在學地，未能離欲，真墮何妨？故登伽母人告其女曰：有二種人，難加呪術：一者斷欲，二者死人。良有以也。今茲乞食，誤墮淫室，正緣結使尚在。若云示墮，本雖可說，迹實難通。余故據欵結案，釋為誤墮，智者詳之。
△四、如來遣救。
如來知彼婬術所加至及摩登伽歸來佛所。
此明如來密知誤墮，故即歸園而遣救耳。如來知者，知即見也，謂真知無知無往弗知，真見無見無遠弗見，即本經云知見無見也。彼指阿難。婬術者，以惡呪乃導婬之術也。齋畢眾隨者，以如來常儀受齋既畢必為說法，今既不遑即便旋歸必有所為，或因內外間隔大眾不能齊集，此歸必演大法，是以闔國王臣俱來祇園隨侍於佛，咸願樂聞大法之精要也。於時者，是佛歸眾集不先不後，正值將毀未毀之時也。佛頂者，乃寂然不動之體也。放光者，即感而遂通之用也。言百寶無畏者，正顯體用雙彰折攝並著，以萬善俱含無德不備故如百寶，此彰攝受之慈也。以羣邪並伏無惡不摧故云無畏，此顯折伏之嚴也。又頂表諸佛極果，華表如來密因，今華從頂出顯因心不離果覺，佛坐華中顯果覺不外因心，即因該果徹以顯密因也。然世尊不自說而化佛說者，正顯此呪乃無為心佛無上心呪也。且復從頂發揮者，以表為尊中之尊，密中之密也。跏趺者，即疊足而坐。神呪者，具四悉檀，廣明他疏，茲不繁引，以含精微之妙理，而具不測之威靈也。然遣文殊者，正顯非大智不足以破極愚，而拔貪欲之深根也。惡呪銷滅者，此顯文殊將呪破呪，猶湯之銷雪，如明之滅暗。故登伽淫心頓歇，阿難戒體獲全，然後提撕獎勸，尊者得歸，登伽隨來，俱至佛所。此顯神呪之功能，亦見文殊之妙用也。問：既知被攝，佛何不加，令不攝入？縱使攝入，佛以呪力令其自歸，亦無不可。何必定遣文殊如許作用，然後破邪而救歸耶？答：如來應機，各有所以。當智慧應者，必不與之神通；應神通化者，自不與之智慧。若所應非所當，是欲進而返退矣。故登伽以呪力攝人，如來亦以呪力化彼；而尊者因呪力攝入，而如來亦以呪力救歸。斯正對症之劑，應機之教也。然敕文殊者，正如天子詔命，必假使臣以賚告郡邑也。