---
title: "般若融心論"
description: "般若融心論是明代高僧傳燈大師所著的一部佛教論典。該論誕生於明末佛教復興時期，融合了禪宗與淨土宗思想，以般若智慧為核心，闡述心性與佛性的融通之理。其主要內容圍繞即心即佛的宗旨，論證眾生本具般若智慧，通過觀照心性可達理事無礙之境。此論在中國佛教史上具有重要地位，既是明代佛教思想融合的典型代表，也為後世提供了禪淨雙修的理論依據，對漢傳佛教心性論發展產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmgn0bq651db3l4045011h4zi"
---

## 般若融心論

> Treatise on Wisdom Merging with the Mind

明天啓天台山幽溪沙門傳燈　撰

> Compiled by Monk Chuandeng of Youxi, Mount Tiantai, in the Tianqi Era of the Ming Dynasty

或問曰，此論何為而作也。答曰，或有人於金剛般若波羅蜜經，其義未融而作也。又問曰，此經何為而說也。答曰，此經正為化聲聞乘，為菩薩乘，囘涅槃心，向生死路，融通空有，自他兼覺。旁為化偏教菩薩乘，為圓頓乘，囘生死心，向涅槃門，融通空有，自他兼覺而說也。請以經中應無所住而生其心一語證之，其義了然，如指諸掌。蓋無住者，所聞不住色聲香味觸法，破緣塵分別之心，返妄以歸真也。生心者，起六度萬行之心，從空以出假也。此經既以須菩提尊者為當機啓教，尊者於阿含十二年時，已證阿羅漢果，佛讚於弟子中，解空第一，得無諍三昧，是樂阿蘭那行者。夫初果聖人，名須陀洹，已入法流，不入色聲香味觸法。豈解空尊者，尚住六塵，令其無住乎。是知無住之言，不為解空羅漢人說，明矣。但聲聞於三界六塵，雖無所住，而此無諍之心，惟念空，無相，無作三昧。其於菩薩遊戲神通，淨佛國土，不生一念好樂之心。佛欲進其向之不生者令生，故經首建言問端，即云，云何應住，云何降伏其心。應住，豈非正問無住。降心，豈非正問生心。如來所答，則先之以降心，生心，故曰，菩薩應如是降服其心，所有一切眾生之類，我皆令入無餘涅槃，而滅度之，豈非生心行度，為度生之事乎。後之以實無眾生得滅度者，豈非令其達相本空，悟無住之理，行無住之行乎。故知須菩提先問之以無住者，順本習而為之請也。如來先答之以生心者，正欲進其向之不生者令生。故諄諄誨以應無所住，而生其六度萬行，遊戲神通，淨佛國土之心。豈非正為化聲聞乘為菩薩乘，融通空有，自他兼覺而說乎。然而又有大心機器，於方等會中，數聞世尊與維摩詰居士等，諸大菩薩，彈斥聲聞，為焦芽敗種，不成法器，高原陸地，不生蓮華。乃至云，菩薩寧起有為心，如須彌山，不起無為心，如葶藶子。又云，聲聞之人，乃至一念不生於有，名聲聞戒淨。菩薩不求於有者，名大破戒，名不淨戒。如是種種，訶斥於空，讚歎於有。好心聞此，勇於為人，不斷煩惱，行於六度。不知如來說法，如以楔出楔。聲聞住空，障於化導，固是一楔。如來以有法而出之，又是一楔。是故如來，復為復楔未出者，又設此金剛之楔，而曰，應無所住。若二者偏行，固俱是楔。假能空有兼濟，自他兩覺，由坦道而直詣菩提，從亨衢而高躋正覺，斯可名為為大乘者說，為最上乘者說也。或又問曰，修行欲出生死，對病良藥，無住一劑足矣，何必更須生心。丈夫欲作大事，胸中經濟頗多，生心一言足矣，何必更須無住。兩者並行，道果安在哉。答曰，正以覆載間，不能不生心者人，且自無始來，於一元常，既黏湛以為見聞覺知，孰能終日閉目，而不觀乎色。又孰能終日杜耳，而不聽乎聲。孰能鼻不齅香，舌不嘗味，身不覺觸。根塵既相對矣，又孰能於是而不生乎心。然有所宜生，所不宜生者。如來言𥳑意周，舉生心以為綱，結六度以為網。提其綱，而一網俱來。挈一目，而眾目皆動。意謂三界勞生，所不可有者惡道心，所不可無者善道心。所不可有者世間心，所不可無者出世間心。所不可有者緣塵分別心，所不可無者六度萬行心。所不可有者沉空滯寂心，所不可無者應無所住心。蓋菩薩之名極徧，而生心之義極廣。有菩薩之菩薩，諸天之菩薩，龍神之菩薩，八部之菩薩，人王之菩薩，宰官之菩薩，庶民之菩薩，長者居士之菩薩，童男童女之菩薩，比丘比丘尼之菩薩，優婆塞優婆夷之菩薩，三惡道之菩薩。人雖萬有不同，而生心則未嘗異，皆可隨所居之地以生心。如諸天所不可無者，欲界十善心，上界禪定心。龍神所不可無者，風雨以時，惠澤萬民心。八部所不可無者，衛國護民，金湯三寶心。人王所不可無者，廣施仁政，子育蒼生心。宰官所不可無者，節用愛人，使民以時心。庶民所不可無者，孝悌忠信，禮義廉恥心。長者所不可無者，具足十德，世間推讓心。居士所不可無者，隱居求志，行義達道心。童男童女所不可無者，不壞男根，不求侵暴心。比丘比丘尼所不可無者，勤修三學，息心達本心。優婆塞優婆夷所不可無者，堅持五戒，近事大僧心。三惡道所不可無者，悔過自責，誓不作惡心。若各以所當生之心為心，則謂之天，謂之人。苟加之以六度萬行之心，則在天為菩薩天，在人為菩薩人，初無間然者。如尸毘王代鴿，普明王捨國，此菩薩位在帝王也。羼提仙人，割截身體，此菩薩位在仙人也。大施太子，抒海翹足，此菩薩位在儲君也。尚闍黎鵲巢頂上，此菩薩位在比丘也。劬嬪大臣，分閻浮提息諍，此菩薩位在宰官也。羅刹鬼王，雪山說偈，以試大士，此菩薩位在鬼道也。野干墮井，為天帝說法，此菩薩位在畜道也。調達現瞋，墮獄受樂，此菩薩位在地獄也。第菩薩之心雖生，未免有三界輪迴者，以其尚有緣塵分別者在。故如來又進之以無住，所謂不住色布施，不住聲香味觸法布施。果能即無住以生心，即生心而無住，則菩薩之道行，而生死之路截，豈非空有融通，自他兼覺乎。故此二法，在昔未會，則歧為二人。今經會之，則合為一體。未會則為草庵之執教，會之則為朱雀之通門。此約三界之六塵，二乘之真空，即不即以言之也。其若更進之以界外之色空，融通乎不二，則又有大乘之終教，與夫圓頓之上乘，各各教、理、智、斷，行、位、因、果、不同。從事斯道者，是不可不知，而不可不學。因得約藏、通、別、圓、四教，以作般若融心論焉。

> Someone might ask, "Why was this treatise written?" The answer is: It was written for those who have not yet fully grasped the meaning of the Diamond Sutra. They might then ask, "Why was this sutra spoken?" The answer is: This sutra was spoken primarily to transform those of the Hearer Vehicle into the Bodhisattva Vehicle, to turn their minds from Nirvana back towards the path of birth and death, to harmonize emptiness and existence, and to awaken both self and others. Secondarily, it was spoken to transform those of the partial teaching Bodhisattva Vehicle into the perfect and sudden Vehicle, to turn their minds from birth and death towards the gate of Nirvana, to harmonize emptiness and existence, and to awaken both self and others. Let us take the phrase from the sutra, "One should produce that mind which is nowhere abiding," as proof. Its meaning becomes clear, as obvious as pointing to one's own palm. "Nowhere abiding" refers to the mind not abiding in forms, sounds, smells, tastes, tactile objects, or mental phenomena, thereby breaking the discriminating mind attached to sensory conditions and returning from delusion to truth. "Producing the mind" refers to generating the mind of the six perfections and myriad practices, emerging from emptiness to engage with provisional reality. Since this sutra uses the Venerable Subhuti as the primary interlocutor to initiate the teaching—and the Venerable, having attained Arhatship twelve years into the Agama period, was praised by the Buddha as foremost among disciples in understanding emptiness, having attained the samadhi of non-contention and being one who delights in dwelling in solitude—we must consider: A Stream-enterer, the first fruit sage, has already entered the stream of Dharma and does not enter into forms, sounds, smells, tastes, tactile objects, or mental phenomena. How could it be that one who understands emptiness like Subhuti would still abide in the six dusts, requiring the instruction of "nowhere abiding"? It is clear, therefore, that the words "nowhere abiding" were not spoken for an Arhat who already understands emptiness. However, while Hearers have no abiding in the three realms and six dusts, their mind of non-contention dwells solely on the emptiness, signlessness, and wishlessness samadhis. They do not generate a single thought of delight towards the Bodhisattva's playful spiritual powers and purification of Buddha lands. The Buddha wished to advance them, to make them generate what they previously did not generate. Therefore, at the beginning of the sutra, the question is posed: "How should one abide? How should one subdue one's mind?" "How should one abide"—is this not precisely asking about "nowhere abiding"? "How should one subdue one's mind"—is this not precisely asking about "producing the mind"? The Tathagata's answer first addresses subduing the mind—producing the mind—saying, "A Bodhisattva should subdue his mind thus: 'All classes of beings I must lead to Nirvana...'" Is this not producing the mind to practice the perfections, engaging in the work of liberating beings? The subsequent statement, "Yet, in reality, there are no beings to be led to Nirvana..." is it not instructing them to realize the fundamental emptiness of marks, awaken to the principle of non-abiding, and practice the conduct of non-abiding? Thus, we know that Subhuti first asked about non-abiding, making the request in accordance with his original habit. The Tathagata first answered about producing the mind, precisely wishing to advance him, to make him generate what he previously did not generate. Therefore, he earnestly taught, "One should produce that mind which is nowhere abiding," and to generate the mind of the six perfections, myriad practices, playful spiritual powers, and purification of Buddha lands. Is this not precisely spoken to transform the Hearer Vehicle into the Bodhisattva Vehicle, harmonizing emptiness and existence, and awakening both self and others? Yet, there are also those of great capacity and sharp faculties who, in the Vaipulya assemblies, repeatedly heard the World-Honored One, along with the layman Vimalakirti and other great Bodhisattvas, criticize the Hearers as scorched sprouts, rotten seeds, unfit vessels, high plateaus and dry land where lotus flowers do not grow. They even said, "A Bodhisattva would rather generate a mind of conditioned existence as large as Mount Sumeru, than generate a mind of unconditioned existence as small as a mustard seed." And also, "For a Hearer, even a single thought not arising towards existence is called the purity of Hearer precepts. For a Bodhisattva, not seeking existence is called a great violation of precepts, called impure precepts." With such various criticisms of emptiness and praises of existence, those of good heart, hearing this, courageously engage with others, do not cut off afflictions, and practice the six perfections. They do not know that the Tathagata's teaching of Dharma is like using one wedge to remove another. The Hearer's abiding in emptiness, obstructing transformative guidance, is one wedge. The Tathagata uses the Dharma of existence to remove it, which is another wedge. Therefore, the Tathagata, for those from whom the second wedge has not yet been removed, again establishes this Diamond wedge, saying, "One should produce that mind which is nowhere abiding." If either is practiced one-sidedly, both are wedges. But if one can integrate emptiness and existence, awaken both self and others, proceed directly to Bodhi via the level path, and ascend to perfect enlightenment via the broad highway—this can then be called "spoken for the Great Vehicle" and "spoken for the Most Supreme Vehicle." Someone might further ask: "For cultivation wishing to transcend birth and death, the good medicine for the ailment, the single dose of 'non-abiding' is sufficient. Why must one also need 'producing the mind'? A great man wishing to accomplish great deeds has ample strategies in his chest; the single word 'producing the mind' is sufficient. Why must one also need 'non-abiding'? If both are practiced together, where is the fruit of the path?" The answer is: Precisely because among the beings between heaven and earth, there are none who can avoid producing a mind. Moreover, since beginningless time, within the one primordial constancy, having already adhered clarity to become seeing, hearing, awareness, and knowing, who can keep their eyes closed all day and not see forms? And who can stop their ears all day and not hear sounds? Who can prevent their nose from smelling scents, their tongue from tasting flavors, their body from feeling contact? Since sense faculties and objects inevitably interact, who can then not produce a mind? However, there are minds that should be produced and minds that should not be produced. The Tathagata's words are concise but their meaning comprehensive. He raises "producing the mind" as the guiding principle and concludes with the six perfections as the net. Lifting the guiding principle, the entire net comes along. Grasping one mesh, all meshes move. The meaning is that for the toiling beings of the three realms, what must not be had is the mind of evil paths; what must not be lacking is the mind of good paths. What must not be had is the worldly mind; what must not be lacking is the mind transcending the world. What must not be had is the discriminating mind attached to sensory conditions; what must not be lacking is the mind of the six perfections and myriad practices. What must not be had is the mind sunk in emptiness and stagnated in stillness; what must not be lacking is the mind of "nowhere abiding." The name "Bodhisattva" is extremely broad, and the meaning of "producing the mind" is extremely vast. There are Bodhisattvas among Bodhisattvas, among gods, among dragon spirits, among the eight classes, among human kings, among officials, among common people, among elders and householders, among boys and girls, among bhikkhus and bhikkhunis, among upasakas and upasikas, and among the three evil destinies. Although people are ten thousandfold different, "producing the mind" is not different; all can produce a mind according to the place they dwell. For example, what the gods must not lack is the mind of the ten good deeds in the desire realm, and the mind of meditative concentration in the form realms. What dragon spirits must not lack is the mind of providing timely wind and rain, bestowing benefits on the myriad people. What the eight classes must not lack is the mind of protecting the nation and the people, making the Three Jewels an impregnable fortress. What human kings must not lack is the mind of broadly implementing benevolent governance, nurturing the common people as their children. What officials must not lack is the mind of frugality and caring for the people, employing them according to the seasons. What common people must not lack is the mind of filial piety, brotherly respect, loyalty, trustworthiness, propriety, righteousness, integrity, and shame. What elders must not lack is the mind of possessing the ten virtues, yielding and deferring in the world. What householders must not lack is the mind of dwelling in seclusion to seek their aim, practicing righteousness to attain the Way. What boys and girls must not lack is the mind of not damaging their male roots and not seeking to invade or oppress. What bhikkhus and bhikkhunis must not lack is the mind of diligently cultivating the threefold training, pacifying the mind to reach the source. What upasakas and upasikas must not lack is the mind of firmly upholding the five precepts and closely serving the great Sangha. What beings in the three evil destinies must not lack is the mind of repenting faults and blaming themselves, vowing not to do evil. If each takes the mind they ought to produce as their mind, then they are called gods, called humans. If, in addition, they add the mind of the six perfections and myriad practices, then among gods they are Bodhisattva gods, among humans they are Bodhisattva humans—there is originally no separation. For example, King Shibi substituting for a pigeon, King Puming abandoning his kingdom—these are Bodhisattvas whose station was among emperors. The ascetic Ksanti having his body cut apart—this is a Bodhisattva whose station was among ascetics. Prince Mahasattva draining the ocean and standing on tiptoe—this is a Bodhisattva whose station was as crown prince. The elder Shangjiali with a magpie's nest on his head—this is a Bodhisattva whose station was among bhikkhus. The minister Qubin dividing Jambudvipa to cease disputes—this is a Bodhisattva whose station was among officials. The rakshasa king on Snow Mountain speaking a verse to test the great being—this is a Bodhisattva whose station was in the ghost path. The jackal falling into a well and teaching Dharma to the god-king—this is a Bodhisattva whose station was in the animal path. Devadatta manifesting anger, falling into hell yet experiencing bliss—this is a Bodhisattva whose station was in hell. However, although the Bodhisattva's mind is produced, they may still be subject to the cycle of the three realms because there remains that which is attached to sensory conditions. Therefore, the Tathagata further advances them with "non-abiding," speaking of "giving without abiding in forms, sounds, smells, tastes, tactile objects, or mental phenomena." If one can indeed produce the mind through non-abiding, and be non-abiding while producing the mind, then the Bodhisattva's path is practiced, and the road of birth and death is cut off. Is this not harmonizing emptiness and existence, awakening both self and others? Therefore, these two Dharmas, in the past when not united, diverged into two types of people. In this sutra, they are united, merging into one body. Not united, they are the rigid adherence of a thatched hut; united, they are the thoroughfare of the Vermilion Bird Gate. This is spoken in terms of the six dusts of the three realms and the true emptiness of the Two Vehicles, discussing whether they are identical or not. If one further advances to the forms and emptiness beyond the realms, harmonizing them into non-duality, then there is also the final teaching of the Great Vehicle, and the supreme vehicle of the perfect and sudden. Each has differences in teaching, principle, wisdom, severance, practice, stage, cause, and fruit. Those engaged in this path must know this and must learn it. Therefore, based on the Four Teachings of the Tripitaka, Shared, Distinct, and Perfect, I have composed this "Treatise on the Harmonization of Mind through Prajna."

釋此句義，約四教以分淺深，用八法以明行相。四教者，一小乘三藏教，二大乘通教，三大乘別教，四大乘圓教。八法者，一教，二理，三智，四斷，五行，六位，七因，八果。四種教為能詮，理等七法為所詮。所隨能異，能逐所殊。機應相成，以為如來一代化法。苟不明此四八分劑，則新醫與舊醫無殊，外道與內道紊亂矣。或者問曰，此經說在第四般若時。智者云，此時帶通別二，正說圓教。今約小乘三藏教同說，豈不違祖反經。答曰，經云，自得道夜，至泥洹夜，於是中間，常說般若。則知小乘三藏，十二年中，已說般若。况今借前三教，以顯此義，屬圓頓般若。正順祖意，深契經宗，故非違背也。又問曰，經文但云應無所住，而生其心，何須繁約八法而說。答曰，應無所住，已是其智，智非理不立。而生其心，已是說行，行非智不圓。三者既備，依而修之，斷惑證真，必從因至果，地位淺深，由之而立。矧此八法，經義分明。今還具引經文，證明不謬。經云，如是滅度無量無數眾生，實無眾生得滅度者。又云，凡所有相，皆是虛妄，若見諸相非相，即見如來。此約理以明般若也。經云，應無所住，即約智以明般若也。經云，不住六塵，以行布施，即約行以明般若也。經云，須陀洹，斯陀含，阿那含，阿羅漢，菩薩，佛地。又云，一切賢聖，皆以無為法，而有差別，即約位以明般若也。經云，如來者，無所從來，亦無所去，故名如來，即約果以明般若也。總前六事，即約因以明般若也。從因至果，非斷惑而不立，即約斷以明般若也。欲明此義，先列四教地位，庶令行深般若者，觀象以得意焉。

> To explain the meaning of this passage, we will use four teachings to distinguish between shallow and deep understanding, and eight methods to clarify the practice. The four teachings are: 1. The Hinayana Tripitaka Teaching 2. The Mahayana Shared Teaching 3. The Mahayana Distinct Teaching 4. The Mahayana Perfect Teaching The eight methods are: 1. Teaching 2. Principle 3. Wisdom 4. Cutting off afflictions 5. Practice 6. Stages 7. Cause 8. Fruit The four teachings serve as the means of expression, while the other seven methods are what is expressed. What is expressed varies according to the means, and the means differ according to what is expressed. The capacity of beings and the response of the teachings work together to form the Buddha’s entire system of instruction. If one does not understand this division into four and eight, then the new physician is no different from the old physician, and the teachings of outsiders become confused with the inner path. Someone may ask: “This sutra was spoken during the fourth period, the Prajñā period. The master Zhiyi said that during this period, the teachings included the Shared and Distinct teachings, while the main emphasis was on the Perfect Teaching. Now, if we explain it alongside the Hinayana Tripitaka Teaching, does that not contradict the patriarch and go against the sutra?” Answer: The sutra says, “From the night of enlightenment to the night of nirvāṇa, throughout this entire time, the Buddha constantly taught prajñā.” Thus we know that during the twelve years of the Hinayana Tripitaka Teaching, prajñā was already being taught. Moreover, here we borrow the first three teachings to reveal this meaning, which belongs to the sudden and perfect prajñā. This accords with the patriarch’s intention and deeply aligns with the sutra’s purpose, so it is not contradictory. Another question: “The sutra text simply says, ‘Without dwelling anywhere, give rise to the mind.’ Why must we elaborate with the eight methods?” Answer: “Without dwelling anywhere” already points to wisdom, and wisdom cannot stand apart from principle. “Give rise to the mind” already speaks of practice, and practice cannot be complete without wisdom. When these three are present, and one cultivates accordingly, cutting off afflictions and realizing truth, one must proceed from cause to fruit, and the stages of depth are established thereby. Moreover, these eight methods are clearly present in the sutra’s meaning. Now let us cite the sutra passages to demonstrate this. The sutra says: “In this way, I liberate countless sentient beings, yet in truth, no sentient being attains liberation.” It also says: “All phenomena are illusory; if one sees that phenomena are not phenomena, one sees the Tathāgata.” This explains prajñā in terms of principle. The sutra says: “Without dwelling anywhere.” This explains prajñā in terms of wisdom. The sutra says: “Practice giving without dwelling on forms, sounds, smells, tastes, tactile sensations, or mental objects.” This explains prajñā in terms of practice. The sutra mentions the stages of Stream-enterer, Once-returner, Non-returner, Arhat, Bodhisattva, and Buddha. It also says: “All sages and saints differ based on the unconditioned dharma.” This explains prajñā in terms of stages. The sutra says: “The Tathāgata neither comes from anywhere nor goes anywhere; therefore, he is called the Tathāgata.” This explains prajñā in terms of the fruit. Bringing together the previous six aspects explains prajñā in terms of the cause. From cause to fruit, nothing is established without cutting off afflictions; this explains prajñā in terms of cutting off afflictions. To clarify this meaning, we will first list the stages of the four teachings, so that those who practice profound prajñā may observe the signs and grasp the meaning.

⊙第一小乘三藏教初明七賢位。一三賢位，二四加行位。

> First, the Small Vehicle Tripitaka Teaching.

初五停心位停者，止義，住義。修此五法，止住五過。一多貪欲，修不淨觀。二多瞋恚，修慈悲觀。三多愚癡，修因緣觀。四多著我，修析界觀。五多散亂，修數息觀。

二別相念位一觀身不淨。二觀受是苦。三觀心無常。四觀法無我。

三總相念位一觀身不淨，受心法皆不淨。乃至觀法無我，身受心亦無我，中間例之。

○以上是藏教三賢位，此通三乘人同修，名外凡位，亦名三資糧位。心行理外，名外凡。資糧者，從喻也。欲越三有，此為資糧。

煖位以別總念處觀，緣四諦境，能發似解，伏煩惱惑，得佛法氣分。如鑽燧先煙，春陽煖發。以慧鑽境，發相似解，故喻如煖。

頂位似解轉增，得四如意定。十六諦觀，轉更分明，在煖之上。如登山頂，觀矚四方，悉皆明了，故名頂位。

忍位亦是似解增長，五種善法，增進成根。於四諦中，堪忍樂欲，亦忍可義。然有三忍。一下忍位者，上二界同一定地，合一四諦，并欲界四諦，通觀八諦，三十二行。二中忍位者，減緣行，至一行一刹那在，名中忍滿，即入上忍。三上忍位者，此有二行二刹那在，前一刹那盡，名上忍滿，即入世第一。

世間第一位此是有漏，故名世間。於中最勝，故云第一。從前上忍一刹那，得入此位，更一行一刹那，引入見道。

○以上四位，名四賢，亦名內凡位，亦名四加行位，亦名四善根位。漸見佛性，心遊理內，身居有漏，聖道未生，故名內凡。以定資慧，加功用行，故名加行。聖道根本，亦曰善根。

論曰，此七賢位，通二乘人同修。聲聞人修此伏惑，以為登四果入無住之方便。菩薩乘人修此伏惑，以為行菩薩道生心之方便。六度事行，是其正修。資糧加行，亦用助道。

○次明聖位有二初明聲聞位，次明辟支佛位。聲聞位有四。

初須陀洹此翻預流。從前世第一後心，用八忍八智，斷三界八十八使見惑。見真諦理，故名為見道。見道時能斷此惑，所斷從能斷立名，故名見惑。

二斯陀含此云一來。此位斷欲界九品思中前六品盡，后三品猶在，故更一來欲界受生。

三阿那含此云不來。此位斷欲界殘思盡，進斷上八地思，即初禪至非非想處，名為八地，有五種那含。

四阿羅漢此云無學。又云無生。又云殺賊。又云應供。此位斷見思俱盡。子縛雖盡，果縛猶在，名有餘涅槃。若灰身滅智，名無餘涅槃。又名孤調解脫。略明聲聞位竟。

○次明辟支佛有二

一緣覺值佛出世，觀十二因緣教。

二獨覺出無佛世，獨宿孤峯，觀物變易，自覺無生。

上兩名不同，行位無別。斷三界見思，與聲聞同。更侵習氣，故居聲聞上。四明別行證云，支佛修行，不立分果。深觀緣起，久種三多。福慧既隆，預侵二習。雖未發真，四流莫動，名得淺處。頓證極果，名到彼岸。

論曰，四果辟支，雖有斷正侵習不同，然而皆出分段生死，皆證偏真涅槃，皆入無住般若。

○次明菩薩有四階。先明三祇行度。

初阿僧祇劫次明菩薩位者，從初發心，緣四諦境，發四弘願。既發願已，行行填願，於三阿僧祇劫，修六度行。且約釋迦，修菩薩道，從古釋迦，至尸棄佛，值七萬五千佛，名初阿僧祇劫。從此常離女身，及四惡趣，常修六度。然自不知當作佛。若望聲聞位，五停心總別念處。

第二阿僧祇劫次從尸棄，至然燈佛，值七萬六千佛，名第二阿僧祇劫。此時用七莖蓮華供養，布髮掩泥，得受記莂，號釋迦文。爾時自知作佛，口未能說。若望聲聞，即煖法位。

第三阿僧祇劫次從然燈佛，至毘婆尸佛，值七萬七千佛，名第三阿僧祇劫滿。此時自知，亦向人說，必當作佛，自他不疑。若望聲聞，即頂法位。

百劫種相好因經如許時，修六度竟。更住百劫，種相好因。修百種福，成一種相。福義多途，難可定判。有云，大千盲人治瘥為一福等。若望聲聞，是下忍位。

論曰，藏教菩薩，雖經三阿僧祇劫，修行六度，百劫種相好因。位與聲聞五賢位齊。見思二惑，伏而未斷。但得名生心，不得言無住也。

○次明佛位有八種相

三藏果佛藏教菩薩，行六度行，種相好因竟。次入補處，生兜率，託胎，出胎，出家，降魔，安坐不動，為中忍位。次一刹那，入上忍位。次一刹那，入世第一位。發真無漏三十四心，頓斷見思習氣。坐木菩提樹下，生草為座，成劣應丈六身佛。受梵王請，三轉法輪，度三根性。住世八十年，現老比丘相。薪盡火滅，入無餘涅槃。

論曰，若約此教明八法者，以小乘經律論，條然不同，為能詮教。以生滅四諦，為所詮理。以析空觀，為能斷智。以破三界內見思，正習俱盡，為所斷惑。以生心行事六度，為所修行。以七賢四果，為所踐位。以四諦，十二因緣，六度，為能證因。以阿羅漢，辟支佛，佛地，為所證果。若約此教三乘人，論無住生心者。聲聞緣覺人，但無住而不生心。菩薩人，但生心而未無住。唯佛一人，生心行度既滿，頓斷見思習氣，然後入於無住。證無住已，又能說法利生，亦可名為即無住而生心。但過八十年，畢竟入於無餘涅槃，是則先生心，而後無住。入無住已，而又生心。生心已畢，入無住而已矣。蓋聲聞根性狹劣，厭三界如牢獄，怖生死如虎狼。聞華嚴圓頓法門，莊嚴佛土，生心行度，是菩薩法，不入聲聞之手。唯務返妄歸真，出離生死。如來赴其機宜，為說半字拙教，令修三種資糧，加修四種勝行。先破見惑，證須陀洹。以次破去思惑，證斯陀含，阿那含，阿羅漢，辟支佛。先滅心智，後灰果報。如焦芽敗種，不復堪發菩提之心。豈非無住之法，分屬二乘人乎。雖有菩薩，以教拙故，生心無住，分為兩門。若先無住，即出三界，而不能生心。是以因中，先修三資糧法，以為根本。更修加行，伏此見思。與而言之，亦可名為無住。以未斷惑故，但得住相生心，不得無住生心。豈非生心之法，分屬菩薩乎。直待歷三阿僧祇劫，修行六度。更住百劫，種相好因。各各圓滿，然後於木菩提樹下，頓斷三界見思，及以習氣，方得成佛。住世八十年，大轉法輪，化度眾生。至於雙林，以入滅度，名為至果。而無住生心，方合為一人。是故此教無住者，而不得云生心。生心者，而不得云無住。以不合之因，焉契相合之果。以教生滅故，偏真之理，亦成生滅。雖聞凡所有相，皆是虛妄，若見諸相非相，即見如來。以三界生死有相，皆虛妄故，要須破去諸相，然後入於非相。即偏真法身，名為即見如來。析空之智，成生滅故。雖聞應無所住，不能即生心而無住。須用此智，析破生死根本，滅有歸無，方得名為無住。行生滅故，是以生心行度之時，雖能伏惑，而於六塵未免其住。位生滅故，七賢位中，與夫三十四心，經三阿僧祇劫，莊嚴佛土，不能忘相，而有淺深階差。因生滅故，四相不忘，而有眾生實滅度者。果生滅故，三十四心，斷結成佛，父母生身，薪盡火滅，畢竟須斷。是故此教三乘，皆不得合為應無所住而生其心也。

⊙第二大乘通教三乘十地相通，此表無法表現，加附一表於次，參看一目了然。

　　　┌一乾慧地　三乘之初，同名乾慧，通是外凡。未有理水，故名為乾。
　　　│　　　　　與藏教五停心，總別等三位齊。
　聲聞┤二性地　　三乘之人，得相似無漏性水，通名內凡。薄有似解，故名為性。
　　　│　　　　　伏見思惑，與藏教四善根齊。
　　　│三八人地　三乘信法二行，體見假發真斷惑，在無間三昧中，八忍具足，智少一分。
　　　│　　　　　止觀云，人者，忍也。忍，因也。從世第一，轉入無間三昧，故名八人。
　　　│　　　　　見真諦理，與藏教初果齊。
　支佛┤四見地　　三乘同斷見惑八十八使，見第一義無生四諦之理，與藏教初果齊。
　　　│五薄地　　三乘之人，體愛假即真，發六品無礙，斷欲六品，證解脫。欲惑稍輕，故名為薄。

　　　│　　　　　與藏教二果齊。
　　　│六離欲地　三乘之人，體愛假即真，發真無漏，斷下五分結盡。欲惑全破，故名離欲。
　　　│　　　　　與藏教三果齊。
　菩薩┤七已辦地　三乘之人，體色無色愛即真，發真無漏，斷上五分結。三界事惑究竟，智斷功畢，
　　　│　　　　　故言已辦。與藏教四果齊。
　　　│八支佛地　緣覺發真無漏，功德力大，福慧深利，故能侵除習氣。習未都盡，故名為侵。
　　　│　　　　　○已上二乘共位，但能無住，不能生心者也。
　　　│九菩薩地　菩薩之人，先修從假入空觀，破斷見思，入於無住。由是從空入假，福慧深利，
　　　│　　　　　道觀雙流。觀二諦，進斷習氣。色心無知，得法眼道種智。乃至學佛力無畏等法，
　　　│　　　　　殘習將盡，唯餘少灰。既能自利，復能利人。不唯無住，又能生心者也。
　　　│十佛地　　大功德力，資利智慧，得一念相應慧。觀真諦究竟，習亦究竟。
　　　│　　　　　如劫火燒木，無復炭灰。坐七寶菩提樹下，以天衣為座，現帶劣勝應身成佛。
　　　│　　　　　為三乘根性，轉無生四諦法輪。緣盡入滅，畢竟灰斷。
　　　│　　　　　是則菩薩，先入無住，後學生心。生心已竟，後證真無住。
　　　└　　　　　復用真生心，畢歸無住而已矣。

加附三乘十地相通表

論曰，第二通教，乃大乘初門，亦具三乘根性者。所謂朱雀門中，不妨庶民出入也。以解即故，故入通門。以證小故，故成二乘。前教三乘人，皆滅色歸空，故名拙教。此教三乘，俱能體色入空，故名巧度。故此教所詮，以幻有即空為理。以體色即空為智。以即色而空，非色滅空為斷。以幻人行幻事，理六度為行。以幻階無生為位。以幻化無所修為因。以幻佛無所得為果。今人解極大乘，齊此而已。約今經應無所住而生心言之，教雖名巧，而二乘人，亦但無住，不能生心，與藏二乘人同。菩薩先斷見思正使，然後出假利人，乃先無住，而後生心。雖先無住，但斷正使，亦須留習潤生，要亦非任運生。亦至三祇百劫，六度圓滿，相好功成，然後頓斷殘習，於七寶菩提樹下，成等正覺。薪盡火滅，入無餘涅槃，與藏教果佛同。若約無住生心言之，菩薩在因，亦分屬二人，至果方合為一體。以不合之因，焉契相合之果。故此教人，聞凡所有相，皆是虛妄，若見諸相非相，即見如來。了達如來三十二相，非世間一切諸相，以幻化不實，故皆虛妄。幻化之相，當體即空，非色滅空。不須破去諸相，入於非相之體，名為即見如來。智即空故，先修無住，空去六凡之心，後方出假行度生心。斷即空故，以無所斷，次第而斷，斷去見思，及以習氣，然後成佛。行雖幻化，要先無住，而後生心行度。其或不然，猶不免乎住相也。位幻化故，須陀洹，以至阿羅漢，不作是念，我得須陀洹等。因幻化即空故，如來於然燈佛所，實無所得。又曰，莊嚴佛土者，即非莊嚴。果幻化即空故，故云如來者，無所從來，亦無所去，故名如來。是則此教，雖名為巧，此之二法，既分屬二人，亦不得合為應無住而生其心也。

⊙第三大乘別教此教獨菩薩法，不入二乘人手。教，理，智，斷，行，位，因，果，別前二教，別後圓教，故名別也。以五十二位，束為七科。

一十信位此十通名信者，信以信順為義。若聞說別教，因緣假名，無量四諦，佛性之理，常住三寶，隨順不疑，名為信也。一信，二念，三精進，四慧，五定，六不退，七囘向，八護法，九戒，十願。此十位，伏三界見思煩惱，故名伏忍位。與藏教七賢位，通教乾慧性地齊。

二十住位一發心，二治地，三修行，四生貴，五具足方便，六正心，七不退，八童真，九法王子，十灌頂。此十通名住者，會理之心，名之為住，名為信忍。用從假入空觀，破見思惑。見真諦理，開慧眼，成一切智，行三百由旬。乃別教菩薩，先入無住之位也。

三十行位一歡喜，二饒益，三無違逆，四無屈撓，五無癡亂，六善現，七無著，八難得，九善法，十真實。此十通名行者，行以進趣為義。前既發真悟理，從此加修，從空入假，觀無量四諦，破塵沙惑。見俗諦理，開法眼，成道種智。乃別教菩薩，後生六度萬行心之位也。

四十囘向位一救護眾生離眾生相，二不壞，三等一切諸佛，四至一切處，五無盡功德藏，六入一切平等善根，七等隨順一切眾生，八真如相，九無縛無著解脫，十入法界無量。此十通名囘向者，囘事向理，囘因向果，囘己功德，普施眾生。事理和融，順入法界，故名囘向。空假之心，既已滿足，正修中道第一義觀，伏無明惑，行四百由旬。乃別教菩薩，無住生心，二者合行，雙遮雙照之位也。

已上二十位，名柔順忍。

五十地位一歡喜，二離垢，三發光，四燄慧，五難勝，六現前，七遠行，八不動，九善慧，十法雲。從此見佛性，發中道第一義諦觀。雙照二諦，心心寂滅，自然流入薩婆若海。證無作四諦，一實平等，法界圓融，破十品無明。從初歡喜地，已名見道位，又無功用位。百界作佛，八相成道，利益眾生，行五百由旬。初入實報無障閡土，初入寶所。此別教深證無住生心，空有圓融，自他兼覺之位也。

六等覺位於十地後心，用觀更斷一品無明，方入等覺，即是邊際智滿，入重玄門。若望法雲，名之為佛。若望妙覺，名金剛心菩薩，亦名無垢地菩薩。三魔已盡，餘有一品死魔在，斷無明習也。解入百千三昧，照一相無相，寂滅無為。望於妙覺，猶有一等。比下名覺，故名等覺。所修觀智，純一堅利，喻若金剛，名金剛心。無住生心，又增勝於十地也。

以上十一位，總名無生忍。

七妙覺位從金剛後心，更破無明，入妙覺位。朗然大覺，妙智窮源，無明習盡，名真解脫，翛然無累，寂而常照，名妙覺地。坐蓮華藏世界，七寶菩提樹下，大寶華王座，現圓滿報身，為鈍根菩薩眾，轉無量四諦法輪，即此佛也。此位斷十二品無明惑，與圓教二行齊。無住生心，自他兼覺，已增勝十二分。比前二教為勝，比後圓教為劣，以教行二道，猶帶權故。所謂譬如邊方未靖，借職則高，論爵定勳，其位實下是也。此位名寂滅忍。

論曰，三別教者，此教純菩薩法，不入二乘人手。知中道故，既異藏通。不圓融故，又異圓教。此教詮三諦理，真諦與前通教同，俗諦與前二教異，以十種法界而為俗理故。是故此教，詮無量四諦。所謂苦有無量相，十界果報不同故。集有無量相，塵沙煩惱差別故。滅有無量相，八萬四千波羅蜜門故。道有無量相，八萬四千三昧門故。是故此教，以三諦為理。三觀為智。破三種惑為斷。四種六度為行。五十二位為位。十二品無明盡，真因為因。有上士，有所斷，妙覺為果。若約今經，應無所住而生其心言之，菩薩本懷，志在生心行度利人。以生死見愛未空，故先於十信位中，修從假入空觀，以伏見思。至十住位，空觀成，破去見思，先證無住。然後於十行位中，從空出假，知病識藥，應病與藥，生心行度。是則先無住，而後生心。至十囘向位，方修中觀，雙遮無住生心，亦復雙照空有，方能破障中道無明，登十地等妙。道觀雙流，心心寂滅，入薩婆若海。故別教人，聞此經明理，凡所有相，皆是虛妄，若見諸相非相，即見如來。謂凡所有相者，十法界之相也。皆是虛妄者，情有理無也。若見諸相非相者，能於諸相了達全空也。即見如來者，情忘理顯也。此橫在名字位中，即能了此。觀行位中，即能照此。以至分真究竟，能證乎此。若約豎論，凡所有相，豎在十信，約有門以明義也。皆是虛妄，豎在十住，約空門以明義也。若見諸相非相，豎在十行，約亦空亦有門以明義也。即見如來，豎在十囘向，十地，約非空非有門以明義也。約此經明智，十信，十住，不住於有也。十行，不住於空也。十囘向，不住於二邊也。十地去，不住於中道也。約此教明斷者，十住斷見思。十行斷塵沙。十囘向，十地去，斷無明也。約此教明行者，十信，十住，生空心，而未能行度也。十行，正生心，以行六度也。十囘向，囘無住生心，事理雙遮，以向中道也。十地去，證無住生心，空有融通也。約此教明位，已如前說。約此教明因果者，以無住生心，次第學，次第行，為因。以不次第證為果。是則無住生心，在信住行中，歧為二人。至十囘向，十地，方合為一轍。以不合之因，焉契相合之果。亦非此經應無所住，而生其心，空有融通，自他兼覺之妙門也。

⊙第四上乘圓教此教明位，而有八階。一五品位。二十信位。三十住位。四十行位。五十囘向位。六十地位。七等覺位。八妙覺位。大略與別位同。若不約六即判之，名體相濫，碔砆美玉，將無分別。是故天台圓位，唯約六即明之，應約三句分別。一者即而非六，即一切眾生，與前三教，皆此句收。二六而非即，即別教五十二位收，以其皆無圓常正信故。三亦六亦即，方是圓教收，以其能圓聞，圓解，圓伏，圓信，圓斷，圓行，圓住，圓自在莊嚴，圓建立眾生故。無有非六非即義，故不立第四句。

一五品位準法華經立

初隨喜品經云，若聞是經，而不毀呰，起隨喜心。問曰，隨喜何法。答曰，妙法。妙法者，即是心也。妙心體具，如如意珠。心佛及眾生，是三無差別。此心即空即假即中。常境無相，常智無緣。無緣而緣，無非三觀。無相而相，三諦宛然。初心知此，慶己慶人，故名隨喜。內以三觀，觀三諦境。外以五悔，勤加精進，助成理觀。此經云，若復有人，聞此經典，信心不逆，其福勝彼。

㊁讀誦品經云，何況讀誦受持之者。謂內勤圓觀，更加讀誦，如膏助火。此經云，若有人能受持讀誦，如來悉知悉見是人，皆得成就不可量不可稱不可思議功德。

㊂說法品經云，若有受持讀誦，為他人說。內解轉勝，導利前人。化功歸己，心倍勝前。此經云，若有人能受持讀誦，廣為人說。又曰，說法者，無法可說，是名說法。又曰，隨說是經，乃至四句偈等云云。

㊃兼行六度經云，况復有人，能持是經，兼行布施等。福德力故，倍增觀心。此經云，菩薩應無所住，行於布施。

㊄正行六度經云，若人讀誦，為他人說，復能持戒等。謂自行化他，事理具足。觀心無閡，轉勝於前，不可比喻。圓伏五住煩惱。此經云，應無所住，而生其心。所謂不住色布施，不住聲香味觸法布施。亦應云，不住色持戒等。但是文略。初心理事二觀未熟，則兼行之。後心成熟，方正行之。此五品位，事理二觀殊勝，故圓伏五住地煩惱，外凡位也。與別十信位同。

二十信位由前五品，事理二觀，圓融成熟，見思先落，進六根清淨位，即是十信。初信斷見惑，顯真諦理，與藏教初果，通教八人見地，別教初住齊，證位不退也。次從二信，至七信，斷思惑盡，與藏通二佛，別教七住齊。三界苦集，斷盡無餘。次從八信，至十信，斷界內外塵沙惑盡，假觀現前，見俗諦理，開法眼，成道種智，行四百由旬，與別教八九十住，及行向位齊，行不退也。此位無住生心，事理二觀，相似圓融顯發。心心寂滅，流入初住薩婆若海。

三十住位由前相似三觀圓融，破去一品無明，登初住位，證一分三德，謂解脫，般若，法身。因空觀故，成般若德。假觀故，成解脫德。中觀故，成法身德。又因三種觀照般若故，成般若德，即無住之功也。因三種文字般若故，成解脫德，即生心之功也。因三種實相般若故，成法身德，即無住生心，所依理體之功也。此之三德，不縱不橫，如世伊三點，若天王三目。現身百界，八相成佛，廣濟羣生。次從二住至十住，各斷一品無明，增一分中道，與別教十地齊。

四十行位登初行，破十一品無明，與別教等覺齊。次入二行，斷十二品無明，與別教妙覺齊。從三行已去，別教之人，尚不知名字，何況伏斷，以別教但破十二品無明故。故以我家之真因，為汝家之極果。次從三行已去，至十行位，各斷一品無明，增一分中道，已斷二十品無明也。

五十囘向更斷十品無明，共三十品，證三十分中道智斷。

六十地位更破十品無明，共四十品，增四十分中道智斷。

七等覺位更斷一品無明，入等覺位。觀達無始無明源底，邊際智滿，畢竟清淨。斷最後窮源微細無明，登中道山頂，與無明父母別。是名有所斷者，名有上士也。

八妙覺位從等覺位，進破一品微細無明，入妙覺位，永別無明父母。究竟登涅槃山頂，諸法不生，般若不生，不生不生，名大涅槃。以虛空為座，成清淨法身，居常寂光土。諸法不生，即究竟無住也。般若不生，即究竟生心也。不生不生，即所依之理，究竟真無住也。經云，應無所住，而生其心，必究竟至此而後已。

論曰，圓教者，圓名，圓妙，圓滿，圓足，圓頓，故名圓教。所謂圓伏，圓信，圓斷，圓行，圓自在莊嚴，圓建立眾生。圓伏，圓信，圓斷，圓行，皆無住之觀也。圓自在莊嚴，即生心行度，自成就功德也。圓建立眾生，即生心行度，化度眾生也。如五品位中，初隨喜品，內以三觀，觀三諦境，即修無住之智。讀誦說法，兼行正行，兩種六度，即行生心之行。智非理不立，理非智不彰。智非行不資，行非智不妙。三者相須而進。初心行人，已能無住生心。况六根清淨乎，况登住破無明乎，况妙覺究竟乎。故知此經，即無住而生心，即生心而無住，理宜的屬圓教。蓋此經以圓融三諦為理，故曰，凡所有相，皆是虛妄，若見諸相非相，即見如來。凡所有相，皆是虛妄，破情而不破法也。若見諸相非相，即見如來，立法而不立情也。何也。以十法界一切依正等法，本即實相。眾生因隨染緣，猶如捏目，以起狂花，無中生有，緣塵分別，以為煩惱根本，成生死之因，唯見諸法，不見實相。故曰，若以色見我，以音聲求我，是人行邪道，不能見如來。佛欲破去眾生緣塵分別，意云，凡是緣塵分別，介爾有心，皆屬煩惱。故曰，凡所有相，皆是虛妄。楞嚴所謂，見與見緣，并所想相，如虛空花，本無所有，是也。情雖虛妄，理本真實。理為情蔽，故須破去。乃破情而不破法也。情苟破已，其理自彰。故曰，若見諸相非相，即見如來。意謂，若見諸相時，不起緣塵分別，是人則不以色見我，亦不以音聲求我，是人行正道，則能見如來。楞嚴所謂，此見及緣，元是菩提妙淨明體，云何於中有是非是，是也。理雖真實，理為情蔽。此理若顯，其情自忘。故曰，立法而不立情。凡所有相，皆是虛妄，即俗諦理。若見諸相非相，即真諦理。即見如來，即中道第一義法身之理。此經以圓融三觀為智。觀諸法即真空故，故無住於有。觀諸法即妙有故，故無住於空。觀諸法即圓融中道，雙照二諦故，故無住於中。故曰，應無所住。何則。蓋苟住於有，雖生心而不能無住。苟住於空，雖無住而不能生心。苟住於中，又雙非無住生心，不會圓融之理。故知無住，於三惑皆無所住，即三諦亦無所住也。此經以理六度為行。如曰，應無所住，而生其心。無住，故是其理。應無所住，乃是其智。依圓理，圓智，以生六度萬行之心，故曰，不住色布施等。此經以無所斷為斷。故曰，須陀洹，斯陀含，阿那含，阿羅漢，不作是念，我得須陀洹果等。此經以六即為位。故曰，我當滅度一切眾生，實無眾生得滅度者。又曰，一切賢聖，皆以無為法，而有差別。此經以實相為因。故曰，以實無有法，得阿耨多羅三藐三菩提。是故然燈佛，與我授記，汝於來世，當得作佛，號釋迦牟尼。此經以實相為果。故曰，如來者，無所從來，亦無所去，故名如來。以是而言，豈非此經，應無所住，而生其心，空有圓融，自他兼覺，始終一貫，因果同源，的屬圓教。雖說般若部，尚帶通別二，而此二教，有言無旨。受持讀誦此經者，應須曉了此義。庶不以摩尼寶珠，但貿一兩頭牛。亦不以上妙栴檀，燒作炭賣也。此義至玄，極難諦當。更於圓教八法中，略其三法，重闡明之，令從事斯道者，得指歸焉。蓋佛言，應無所住，而其意正欲明住。以須菩提問，云何應住，乃以無住而為之住也。佛言生心，而其意正明無生。以須菩提問，云何降伏其心，乃以無生而為之生也。無住以為之住，斯得乎真住。無生以為之生，斯得乎真生。能如是住，如是生，則本迹兼美，而生化兩冥。空有融通，而自他兼濟。般若之道，其在是乎，其在是乎。三法者，一實相般若，二觀照般若，三文字般若。實相般若，屬理。觀照般若，屬智。文字般若，屬行。此經應無所住，而生其心，而此三法，略皆具足。如曰，應無所住，苟不預明無住之理，祇如雖不住於色聲香味觸法，其或不住於無住之理，不過內守幽閒，為法塵影事，與夫非色非空，拘舍梨等，昧為冥諦而已。是故欲修無住之智，應照無住之理，即實相般若。故文殊般若經云，以不住法，住般若波羅蜜。此理虛通，徧寄諸法。故曰，凡所有相，皆是虛妄，若見諸相非相，即見如來。凡所有相，即十法界依正之相也。楞嚴所謂，見與見緣，并所想相。以情無故，故曰，如虛空花，本無所有。無所有故，故曰，皆是虛妄。以理實故，故曰，此見及緣，元是菩提妙淨明體。是妙淨明體故，故曰，若見諸相非相，即見如來。此理圓融，具足三諦。空故了無情偽，俗故諸法昭然，中故雙非雙即。徧諸根門，及一切法。謂三般若，所謂此是圓智，圓照諸法，徧一切處，無不明了。應如楞嚴所明六根等，三如來藏，性見覺明，覺精明見，妙德瑩然，徧周法界，隨眾生心，應所知量。如一見根，徧周法界云云。又云，性色真空，性空真色，清淨本然，周徧法界，隨眾生心，應所知量。是知此理，徧在根門。明如杲日之中天，無幽不燭。淨若晴空之絕翳，無相不忘。以燭幽言之，謂之妙有可也。以忘相言之，謂之真空可也。十方世界，同一日色，謂之非空非有，即空即有，圓中可也。先悟無住之理，後修無住之智，即圓融三觀。如此妙觀，雖稱曰修，無別有修。祇照此實相之理，纖情畢盡，忘心忘解，名空觀，此無住於有也。故經云，應無所住。祇照此理，照燭昭然，無物不鑑，名假觀，此無住於空也。故經云，而生其心。祇照此理，空有圓融，雙非雙即，名中觀，此無住於中也。故經云，應無所住，而生其心。所謂能所圓融，有無兼暢，照窮正性，察其本末者，是也。三文字般若者，即解脫般若。淨名所謂，無離文字，而說解脫。世人以紙墨書寫者為文字，徒知文字之末，不知文字之本。祇如蒼頡造字，本於六書。以吾日用所見一切山川草木之色，其象形之本得矣。所聞江河淮海之聲，其諧聲之本得矣。見人見水，或偏傍之。見考見老，而轉注之。一大為天，而會意之。將無為有，而假借之。故知圍範天地間，一大書廚也。山川嶽瀆，人物花木，三藏十二部，五經六籍，諸子百家，一切文字也。春生夏長，秋收冬藏。三代，秦、漢、六朝、唐、宋、元、明，善為古作時文者也。是諸字不離元氣，可譬此見及緣，元是菩提妙淨明體也。行菩薩道者，則以實相般若為道本。以觀照般若，為能通文字即解脫之人。以生心行度，為所對之文字。如菩薩生心行施時，所施之物，不外乎六塵。衣服，臥具，則以色以觸為文字而行施也。飲食，藥餌，則以味為文字而行施也。音樂，歌曲，則以聲為文字而行施也。栴檀，沈水，則以香為文字而行施也。流泉，浴池，則以觸為文字而行施也。一切經卷，則以法為文字而行施也。以上皆以依報為文字者也。頭目髓腦，則以正報為文字者也。云何即文字以彰解脫。若住色生心，住聲香味觸法生心，謂之緣塵分別，則不得解脫。唯應無所住而生其心，乃即文字以彰解脫。云何解脫。所書文字即空故，即見緣如虛空花也。能書者空，即能見如虛空花也。故曰，一切有為法，如夢幻泡影，如露亦如電，應作如是觀。情虛若空，理實則現，此見及緣，元是菩提妙淨明體，則書者，與所書，皆有也。故曰，若見諸相非相，即見如來。故善行菩薩道，無住生心者，應先住實相般若，以修觀照般若。以觀照般若，成解脫般若。此義重玄，更立三喻以發明之。應無所住，則以觀照般若，照真空實相般若。此如以空合空，以日照日，情無不忘也。以觀照般若，照妙有實相般若。此如以太空而投羣器，以羣器而量太空。以杲日而燭羣幽，以羣幽而受杲日，理無不顯也。以觀照般若，照中道實相般若。此如內空外空，內日外日，而合為一體。情理之間，存然忘然，不可得而名焉。所行六度，如眾器之方圓。所生之心，如眾幽之厚薄。三種實相以融之，三種般若以臨之，尚何情之不忘，理之不會。舉念，則心心解脫。歷事，則法法圓通。應無所住，而生其心，豈不空有融通，自他兼覺，為裂煩惱網之慧刀，出生死河之寶筏，行菩薩道之神足，圓如來果之真因哉。

## 般若融心論終