---
title: "略述法相義依釋 · 摩醯首羅"
description: "略述法相義依釋是日本法相宗学僧高範所著的佛教典籍。该书成书于日本镰仓时代，以唐代窥基的成唯识论述记为蓝本，系统阐释了法相宗的唯识学要义。内容聚焦于诸法性相、识变理论、种子学说及修行次第，深入剖析了唯识无境的核心理念。作为日本法相宗的重要文献，该著作不仅继承了隋唐唯识学的正统传承，更融入了日本佛教的诠释特色，对东亚唯识学的发展具有承前启后的重要意义，是研究法相宗思想体系不可或缺的经典注疏。"
url: "https://rushiwowen.co/en/r/cmgm051jl0b9bl204hmn3qlxh"
---

◎摩醯首羅

> Mahāśvara (Maheśvara)

倫記云景云𰥍應言摩訶摩訶是大醯首羅此云自在基云謂初住作一天王二住四天下乃至第八為小千界王第九為二千世界王第十菩薩生摩醯首羅天即淨土其實在下二界間以無漏業生故名究竟上。

> The Record of Lun says: "Jingyun, the translator, renders 'Mahā' as 'Great' and 'Maheśvara' as 'Lord of Freedom.' The Annotation states: 'In the first stage of Bodhisattva practice, one becomes a king of the heavens; in the second, a king of the four continents; up to the eighth stage, the king of the small thousand-world system; in the ninth, the king of the two-thousand-world system; in the tenth, the Bodhisattva is born in the Maheśvara Heaven, which is the Pure Land. In reality, it lies between the two lower realms, and because one is born there through karma free from defilement, it is called the Supreme Realm.'"

○將成正覺󵓕。

> He is about to attain perfect enlightenment.

第十地菩薩將成正覺時先徃大自在宮正受佛位時其淨土不定不必大自在宮何故先徃自在宮耶荅佛位是󴧸善極果法王勝位故為顯勝位必生勝處現自在宮也。

> When the bodhisattva at the Tenth Ground is about to attain perfect enlightenment, they first go to the Palace of the Sovereign Lord (Maheśvara) to receive the Buddha’s seat. However, the Pure Land is not fixed—it is not necessarily the Palace of the Sovereign Lord. Why, then, does the bodhisattva go there first? Answer: The Buddha’s seat is the supreme fruit of all goodness and the victorious position of the King of Dharma. Therefore, to display this supreme station, it is necessary to arise in a supreme place—thus the appearance of the Palace of the Sovereign Lord.

○十地經論言󵓕。

> The \*Ten Grounds Sutra Commentary\* states:

演秘云論淨居天上大自在宮󵓕者十地論云現報利益受佛位故後報利益魔醯首羅智處生故釋云行滿今生即證佛果名為現報以前十地諸行但為遠因所以佛位不名後報菩薩最後身地前業感故名後報聖者不造招後業故後身菩薩名之為智因智最勝以智標名即此菩薩處彼天中名智處生處謂安處。

> The Secret Explanation states: Regarding the Great Sovereign Palace in the Pure Abode Heaven, the Ten Stages Sutra says that the immediate reward is receiving the Buddha's position, while the later reward is being born in the realm of Maheshvara's wisdom. The commentary explains: when one's practice is complete and one attains Buddhahood in this very life, this is called the immediate reward. The earlier ten stages of practice serve only as distant causes, so the Buddha's position is not called a later reward. For a bodhisattva in their final life, the karmic fruits from previous lives are what bring about this last rebirth, hence it is called a later reward. Noble beings do not create karma that leads to future rebirth, so the bodhisattva in their final life is called one of wisdom. Because wisdom is supreme, they are named after wisdom. This bodhisattva dwells in that heaven, called the birth in the place of wisdom—"place" meaning where one is settled.

○據初徃說。

> According to earlier teachings.

自在宮十地究竟菩薩證佛位之時所居他受用淨土也此自在宮有二種若菩薩初徃自在宮在色究竟上若菩薩正受佛位時所居自在宮處處不定故十方薩埵欲受佛位未必去此徃彼只不動座即此處變自在宮同學抄應撿。

> The Realm of Freedom is the pure land of other-powered enjoyment where Bodhisattvas at the tenth ground, having reached the ultimate stage, dwell when they realize Buddhahood. This Realm of Freedom has two aspects: when a Bodhisattva first arrives at the Realm of Freedom, it is located above the highest heaven of the form realm; but when a Bodhisattva actually receives the Buddha position, the Realm of Freedom he dwells in is not fixed to any single location. Therefore, when sentient beings in the ten directions wish to receive the Buddha position, they do not necessarily need to go from here to there—they simply remain unmoving in their seat, and that very place transforms into the Realm of Freedom. (See the relevant notes in the study companion for verification.)

○瑜伽第四云色界之中󵓕。

> In the fourth Dhyāna of the Form Realm,

梵眾梵輔大梵少光無量光光音少淨無量淨徧淨無雲福生廣生廣果無想無煩無𤍠善見善現色究竟。

○非別處所。

倫云無別宮宅上下參差故基師云即凡夫位所造廣果天處業將入第八地生廣果天無漏極熏資彼先時後報之業至苐十地滿心方生於彼華嚴經云現報利益受佛位故後報利益魔醯𩠐羅智處生故此言生者以練麁果轉勝得玅故名為生非無漏心有命終受生之理。