{"id":4853,"date":"2019-03-29T15:33:41","date_gmt":"2019-03-29T19:33:41","guid":{"rendered":"https:\/\/www.gosokrinpoche.com\/?p=4853"},"modified":"2025-01-22T00:51:12","modified_gmt":"2025-01-22T05:51:12","slug":"meaning-of-yamantaka-mandala","status":"publish","type":"post","link":"https:\/\/www.gosokrinpoche.com\/zh-hant\/meaning-of-yamantaka-mandala\/","title":{"rendered":"\u66fc\u9640\u7f85\u8868\u7fa9\u2014\u2014\u5927\u5a01\u5fb7\u91d1\u525b\u58c7\u57ce\u6240\u8868\u7fa9\u89e3 || Teaching on the Meaning of Yamantaka Mandala"},"content":{"rendered":"
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果碩<\/span>仁波切<\/span> 著
夏壩仁波切<\/span> 翻譯注解
 
一般來說，曼陀羅<\/span>畫是與佛法有關的一種圖繪，其中與密法<\/span>相關的曼陀羅<\/span>是相當多的。每一本尊<\/span>都有各自的曼陀羅<\/span>，所以曼陀羅<\/span>的總體數量是無數的。今天我要闡述的是與大威德<\/span>金剛<\/span>有關的曼陀羅<\/span>。其主要原因，是在濁世時若能依止大威德<\/span>金剛<\/span>為本尊<\/span>，較依止其他的本尊<\/span>有五個方面的殊勝之處。哪五個呢？ 
 
第一，濁世的眾生懈怠<\/span>心強而智慧心小，不守護三昧耶<\/span>，不具戒律<\/span>，邪見<\/span>大，對上師<\/span>和善友不恭敬<\/span>，無有慚愧之心，譭謗佛法並且驕傲心大。因具有薩迦<\/span>耶見之故，易起慢心而墮入邪見<\/span>之峽谷，沉醉在欲望之中，因此福報極劣，壽命較短。在鬼魅、起屍<\/span>、厲鬼、導邪等諸多違緣猶如暴雨紛至的惡劣之時，以大威德<\/span>金剛<\/span>為本尊<\/span>，具此佛慢而修行四座瑜伽<\/span>者，上述所說的任何異品者皆不能作祟。 
 
第二，大威德<\/span>手持火爐與腸，分別表意父續<\/span>密集<\/span>中所述之光明與幻身。 
 
第三，若單純父續<\/span>，手持物不會有“喀杖嘎”。但此中手持有表意為大樂<\/span>空性<\/span>的“喀杖嘎”，是來源於母續<\/span>勝樂<\/span>的。 
 
第四，上述火爐不僅表父續<\/span>密集<\/span>中所述之光明，而且表大威德<\/span>金剛<\/span>的智慧更為廣大。 
 
第五，至尊<\/span>文殊<\/span>是生一切如來<\/span>之父，欲求成佛之諸補特伽羅<\/span>需要依靠至尊<\/span>文殊<\/span>而證得。此大威德<\/span>金剛<\/span>在因時和果時皆有文殊<\/span>面相之顯現，因此依止大威德<\/span>本尊<\/span>修行者，將被至尊<\/span>文殊<\/span>特別攝受並恩賜智慧等，效力極大。 
 
此為五種殊勝之甚深法。 
 
曼陀羅<\/span>乃是具有佛法深意的一種圖繪，且絕大多數與密法<\/span>相關，密法<\/span>當中的諸多深意都以這種圖繪的方式來表達。了義<\/span>的曼陀羅<\/span>並非是筆繪或沙繪的曼陀羅<\/span>，而是瑜伽行<\/span>者自所修行而得的本尊<\/span>，包括能依的本尊<\/span>輪和所依的圓滿無量宮。在說曼陀羅<\/span>總義的時候，如果展開廣說，名言安立的曼陀羅<\/span>有：筆繪、沙繪、立體、靜慮<\/span>等曼陀羅<\/span>。真實的曼陀羅<\/span>亦有如來<\/span>智慧顯現所成的果時曼陀羅<\/span>，以及道時的幻身曼陀羅<\/span>之分。若對這些了義<\/span>曼陀羅<\/span>的體性為何，以何因而起，如何修行等進行詳細闡述，則含攝八萬四千法門之一切義理，內容將極為龐大，與這裡所述也無甚關聯。今天我們所解釋的曼陀羅<\/span>，僅僅是曼陀羅<\/span>的圖繪，並且屬於筆繪的曼陀羅<\/span>。 
 
總之，曼陀羅<\/span>有很多種，其中的筆繪曼陀羅<\/span>亦絕不能任依畫家之技藝、想像力而隨意繪製。整個曼陀羅<\/span>的圖繪，俱有例定之尺寸和例定之的顏色。比如，生起無量宮之基的蓮花，中央綠色，花蕊黃色，花瓣白、黃、紅、綠四色交替。花瓣的數量有六十四或三十二，大小之量也有規定。蓮花的大小，從東邊花瓣的尖端到西邊花瓣的尖端之間，固定為八十四小分。如是無量宮的牆體厚度為一小分，高度則為十三小分，這是定量的。這裡所謂的“小分”，是在畫曼陀羅<\/span>的時候，量長短的一種單位名詞。如主尊一尺為小分，四尺就是大分。 
 
從內容上說，筆繪、沙繪、立體曼陀羅<\/span>等這些都在表達瑜伽行<\/span>者所修的了義<\/span>曼陀羅<\/span>。為了便於介紹瑜伽行<\/span>者所修的曼陀羅<\/span>，遂以圖繪的途徑表達所修諸法。此曼陀羅<\/span>圖繪，不但是其自所表的了義<\/span>曼陀羅<\/span>觀修者所修的能、所依的本尊<\/span>曼陀羅<\/span>，而且以直接和間接等多種方式，表達了義<\/span>曼陀羅<\/span>修行者在修了義<\/span>曼陀羅<\/span>之前，需要修行的共同道，和正修習了義<\/span>曼陀羅<\/span>時所修的不共<\/span>密法<\/span>，以及依這些共與不共<\/span>之道修行所生之果等。 
 
曼陀羅<\/span>的圖繪，特別是彩砂曼陀羅<\/span>的圖繪，在雪域聖地<\/span>有著嚴格的繪製法。從近代以來，西方各國都為之震撼。因為沙繪是以鐵管裡流出的沙子繪製的，能做到如此精美絕倫的地步，令他們感到非常驚訝。更有甚者，單靠手也能夠做出同樣精妙的沙繪曼陀羅<\/span>。在過去，西方世界利用這樣的彩砂繪圖的作法幾乎沒有，所以彩砂繪製技術是雪域藏地的殊勝財富。 
 
如若把彩砂或筆繪的曼陀羅<\/span>分為幾部，分別有能依的本尊<\/span>輪、所依的無量宮、守護輪、屍陀林四個部分。並非所有的曼陀羅<\/span>都有屍陀林，但大威德<\/span>金剛<\/span>是有的。 
 
在無量宮內，多以繪製各個本尊<\/span>的手持來表能依的本尊<\/span>輪，亦有人直接繪製各本尊<\/span>的。這就是瑜伽士<\/span>所修的諸本尊<\/span>。此修法<\/span>不同於般若<\/span>乘<\/span>的僅于現前修，而是由生起自身本尊<\/span>來修身扼要的甚深之法。 
 
所依的無量宮主要是為了淨除感召不淨世界的惡業，並且為成就道果<\/span>智慧的無量宮而修的。 
 
守護輪是在修行能所依本尊<\/span>輪時，為了消除內外障緣之故而設。 
 
屍陀林是為了表明修不共<\/span>的密法<\/span>之前，必須修行般若<\/span>乘<\/span>中所說的，以出離心<\/span>、菩提心<\/span>和清淨見為代表的，一切共同道的修持為前行而陳設的。 
 
在屍陀林中，所陳設的八樹等不僅表共同道，也表不共<\/span>密法<\/span>的諸多要義<\/span>。 
 
這裡，我將闡述從屍陀林到無量宮的種種圖繪所表之義。屍陀林的屍體無有我執<\/span>，故以屍體表無我<\/span>（所謂無我<\/span>或空性<\/span>的總義，是指無有自在我之義。也就是說假如有不依賴於蘊<\/span>而執掌蘊<\/span>之自性<\/span>成就者<\/span>，那就叫我。屍陀林的屍體因為沒有執我的執掌者，以此而表無我<\/span>）。 
 
散落的骸骨等表死無常<\/span>及輪回<\/span>過患（散落的骸骨等表死無常<\/span>之義，如《入菩薩行論<\/span>》中說，“親往屍林細觀察，昔人白骨縱橫處；我身可怖亦如是，何時心能泊然住。”散落的骸骨亦表輪回<\/span>過患，前論中說“僅見久死舊屍骸，若于屍林猶厭舍；搖曳屍骸遍城邑，于此屍林何喜愛。”） 
 
潰爛等相，表修不淨觀之念（潰爛等相表不淨觀，是指在修身不淨觀的時候，應修潰爛相、腫脹相、紅腫相等，以境來表達有境）。 
 
八水，表不離菩提心<\/span>的滋潤（水是恒具滋潤的，所以修密法<\/span>者需要恒常以菩提心<\/span>來調伏粗惡的相續，繼以菩提心<\/span>令相續成熟，引向唯行利他<\/span>之事）。 
 
水中所住諸龍，表諸般若<\/span>（龍手所持的如意寶<\/span>，能滿足一切所需，同樣以四攝<\/span>（1）之法能滿足一切眾生的希求）。 
 
諸火，表無我<\/span>慧之火能焚燒煩惱<\/span>乾柴（火能焚燒垢汙，無我<\/span>慧能焚燒煩惱<\/span>垢汙，此是從作用門中所表）。 
 
諸塔，表三身<\/span>果位<\/span>（佛塔<\/span>乃是如來<\/span>意所依，以佛塔<\/span>表如來<\/span>意的法身<\/span>，以此報、化身<\/span>亦能了知）。 
 
諸大成就者<\/span>，表獲得果位<\/span>的補特伽羅<\/span>（諸大成就者<\/span>，表住於不共<\/span>殊勝成就的補特伽羅<\/span>）。 
 
屍陀林的這些表義，僅為共同的表義。不共<\/span>的表義是，諸樹表中脈<\/span>（樹表中脈<\/span>者，不以世間的聲明<\/span>宗規而表，而是猶如本師以不共<\/span>名言宣說的諸多密法<\/span>，以諸樹表中脈<\/span>）。 
 
在樹根所住的護方神，表下行風；樹頂的護田神，表持命風（在基位上，中脈<\/span>和左脈<\/span>右脈<\/span>是不分離的。同樣與樹不分離而住的方神和田神，就表纏繞中脈<\/span>的左右脈<\/span>中所行的下行風和持命風）。 
 
諸山，表執著<\/span>分別所不能動搖的現證無我<\/span>慧以及雙運<\/span>（猶如山無有動搖，同樣，不能被異品所踐踏的現證空性<\/span>慧以及意勝義光明和身幻身二者雙運<\/span>，此是以同類門中所表）。 
 
在山上的火，表拙火<\/span>（此是同法門中所表）。 
 
諸雲，表紅白菩提<\/span>心（此是色澤門中所表，白雲表白菩提<\/span>心，由此引出紅菩提<\/span>心之表）。 
 
而樹等以八為單位，是表上下行而生的八種喜樂（此數量門中所表）。 
 
諸大成就者<\/span>一心觀世尊<\/span>，表需要一心住於了義<\/span>世尊<\/span>空樂無別的智慧等持（此是以外形圖繪之名言而表的）。 
 
主尊座下有黑紅的風曼陀羅<\/span>，此表懷誅<\/span>事業及拙火<\/span>（此懷誅<\/span>事業於色澤相同門中所表）。 
 
屍陀林之內有火欄和金剛<\/span>欄，此二是守護輪。火欄有五色，表五智<\/span>慧（此以色澤門中所表）。金剛<\/span>欄與蓮花瓣之間有白線圓圈，表明法源外面是白色。花瓣之間的空地為紅色，表明法源的裡面是紅色。法源外面白色，表本性清淨之空性<\/span>（潔白之色無有染汙，同樣本性清淨無有客塵之污垢，此二特點相同）。 
 
內紅色，為智慧母之“帕嘎”之形象，表大樂<\/span>之慧（此為安樂所緣門中所表）。 
 
三角，表空、無相、無願三解脫<\/span>門（2）之空性<\/span>（此以數量門中所表）。 
 
下窄上寬，表遠離客塵污垢之功德上上增長（此以喻和有喻相同門中所表）。 
 
在法源之中觀<\/span>修無量宮，就如往昔本師金剛持<\/span>在法源之中生起無量宮，在此中宣說密續<\/span>。此是表明往昔本師之行跡，是後學徒眾之應行。 
 
法源中的蓮花座之上，需要生起所依和能依，是表所依和能依皆不被輪回<\/span>過患所染。 
 
蓮花之上的十字金剛<\/span>杵或交杵，表修身扼要而生的五智<\/span>（此五股數量門中所表）。 
 
金剛<\/span>交杵中央觀修的無量宮，是表五智<\/span>顯現為所依和能依的曼陀羅<\/span>形象（此以所依、能依的聯繫所表）。 
 
金剛<\/span>交杵之四角和四面，表八解脫<\/span>（3）；二十個金剛<\/span>股，表已斷二十種薩迦<\/span>耶見（4）的智慧。如為十二股，表已斷十二緣起<\/span>（5）（此等皆以數量門中所表）。 
 
無量宮四方四門，表佛與非佛勝義之上無有差別（在世間，許四方為形象均勻，為特點相同門中所表）。 
 
輪王七寶，表七等覺支（6）。牌坊（或門樓）的雙八柱，表八聖道（7）。又牌坊的十六柱，表十六空性<\/span>（8）。牌坊的十一層級有十二小分，表十二地（9）（此等以數量門中所表）。 
 
勝幢與風帆表從四魔<\/span>（10）及其習氣中獲得勝利（此中勝幢是從異品方獲得勝利的標誌，而詩人把名揚十方<\/span>喻為風帆，其義是戰勝四魔<\/span>的美名稱揚於世間）。 
 
猴表識；傘蓋<\/span>表四無量（11）（奢摩他<\/span>中以猴表識，同樣初學者的識猶如猴子極不穩定，隨境而動搖。傘蓋<\/span>能生清涼之樂，同樣，四無量能令眾生從煩惱<\/span>的熱惱中解脫<\/span>）。 
 
猴持傘蓋<\/span>，表以四無量令眾生之心從輪回<\/span>的熱惱中解救出來。 
 
公母雙鹿直視法輪<\/span>，表以轉法輪<\/span>調伏外道，令其皆來皈敬（此表由佛的美妙法輪<\/span>之聲令生意樂之故，被愚昧所控的眾生皆來皈敬，以聞法而得調伏）。 
 
法輪<\/span>，表四諦<\/span>三轉十二行之正法輪<\/span>（此表吾等本師初轉法輪<\/span>時，以四諦<\/span>三轉十二行而轉法輪<\/span>）。 
 
四門，分別表四念住（12）、四正斷（13）、四神足（14）、信等諸根（15）。 
 
四牌坊（或門樓），表四靜慮<\/span>（16）。 
 
四供蘊<\/span>台，表健行等持、遍覆虛空等持、無垢等持、師子奮迅等持（此等以數量門中所表）。 
 
四供蘊<\/span>臺上的供養<\/span>天女<\/span>，表四無礙解（17）（四無礙解是知種種法的智慧，以喻和有喻相同門中所表）。 
 
種種如意寶<\/span>鬘，表能滿足有情<\/span>的需求（世間之眾寶能滿足世間所需，同樣以極為稀有的密乘<\/span>甚深法，能滿足殊勝化機之希求）。 
 
風帆和風鈴，表為所化宣說正法。 
 
瓔珞和半瓔珞以及花鬘、拂塵等表諸菩提<\/span>分。 
 
金剛<\/span>鬘，表永轉金剛乘<\/span>的法輪<\/span>（此等以喻和有喻門中所表）。 
 
總之，從屍陀林至無量宮內的所有圖繪，表修行密法<\/span>的所化弟子所修的一切共同道和不共<\/span>道，此中所說的五智<\/span>是(1)大圓鏡智<\/span>(2)平等性智<\/span>(3)妙觀察智<\/span>(4)成所作智<\/span>(5)法界體性智<\/span>。 
 
  
  
 
注解： 
 
這些注解主要是來自佛經<\/span>的原文，故非常可靠，若想詳細瞭解經義，請參閱相關經論。 
 
（1）什麼是四攝<\/span>？ 
 
《二萬頌般若<\/span>》中說：是諸菩薩<\/span>摩訶薩<\/span>眾精勤修學菩薩<\/span>道時。為欲饒益無量百千諸有情<\/span>故，以四攝<\/span>事而攝受之。一者佈施<\/span>。二者愛語。三者利行。四者同事。 
 
（2）什麼是三解脫<\/span>門？ 
 
《二萬頌般若<\/span>》中說：謂三解脫<\/span>門。何等為三。善現當知。若菩薩<\/span>摩訶薩<\/span>行深般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。 
 
1.觀一切法自相皆空其心安住。名空解脫<\/span>門。亦名空三摩地<\/span>。是為第一。 
 
2.觀一切法自相空故皆無有相。其心安住名無相解脫<\/span>門。亦名無相三摩地<\/span>。是為第二。 
 
3.觀一切法自相空故皆無所願。其心安住名無願解脫<\/span>門。亦名無願三摩地<\/span>。是為第三。 
 
（3）什麼是八解脫<\/span>？ 
 
《二萬頌般若<\/span>》中說：是菩薩<\/span>摩訶薩<\/span>安住菩薩<\/span>自在等持。于八解脫<\/span>皆能自在順逆入出。何等為八。 
 
一者有色觀諸色解脫<\/span>。 
 
二者內無色想觀外諸色解脫<\/span>。 
 
三者淨勝解身作證解脫<\/span>。 
 
四者超一切色想滅有對想。不思惟種種想。入無邊<\/span>空空無邊<\/span>處解脫<\/span>。 
 
五者超一切空無邊<\/span>處。入無邊<\/span>識識無邊<\/span>處解脫<\/span>。 
 
六者超一切識無邊<\/span>處。入無少所有無所有處解脫<\/span>。 
 
七者超一切無所有處。入非有想非無想非想非非想處解脫<\/span>。 
 
八者超一切非想非非想處。入滅想受定滅想受解脫<\/span>。 
 
（4）什麼是二十種薩迦<\/span>耶見？ 
 
《入中論<\/span>自釋》中說：我非有色色非我，色中無我<\/span>我無色，當知四相通諸蘊<\/span>，是為二十種我見。 
 
五蘊<\/span>無我<\/span>，然薩伽耶見，由四種相執蘊<\/span>為我，遂成二十種薩伽耶見。 
 
（5）什麼是緣起<\/span>支？ 
 
《二萬頌般若<\/span>》中說：複為宣說甚深緣起<\/span>。謂因此法有彼法生。此法滅時彼法隨滅。所謂1.無明<\/span>緣2.行。行緣3.識。識緣4.名色<\/span>。名色<\/span>緣5.六處。六處緣6.觸。觸緣7.受。受緣8.愛。愛緣9.取。取緣10.有。有緣11.生。生緣12.老死<\/span>愁歎苦憂惱。若無明<\/span>滅則行滅。乃至生滅則老死<\/span>愁歎苦憂惱滅。時此菩薩<\/span>行深般若<\/span>波羅蜜<\/span>多方便<\/span>善巧。 
 
（6）什麼是七覺支？ 
 
《二萬頌般若<\/span>》中說：謂七等覺支。云何為七。善現。若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。所修1.念等覺支2.擇法等覺支3.精進<\/span>等覺支4.喜等覺支5.輕安<\/span>等覺支6.定等覺支7.舍等覺支。 
 
（7）什麼是八聖道？ 
 
《二萬頌般若<\/span>》中說：謂八聖道支。云何為八。善現。若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。所修1.正見2.正思惟3.正語4.正業5.正命6.正精進<\/span>7.正念<\/span>8.正定。 
 
（8）什麼是十六空？ 
 
《二萬頌般若<\/span>》中說：複次善現。諸菩薩<\/span>摩訶薩<\/span>于甚深處常樂觀察。謂樂觀察1.內空2.外空3.內外空4.大空5.空空6.勝義空7.有為空8.無為空9.畢竟空10.無際空11.散空12.本性空13.自相空14.一切法空15.無性空16無性自性<\/span>空。 
 
（9）什麼是十二地？ 
 
《二萬頌般若<\/span>》中說：“1.極喜地於2.離垢地<\/span>3.發光地<\/span>4.焰慧地<\/span>5.極難勝地<\/span>6.現前地<\/span>7.遠行地<\/span>8.不動地<\/span>9.善慧地<\/span>10.法雲地<\/span>無所有不可得。極喜地中離垢地<\/span>乃至法雲地<\/span>亦無所有不可得。如是乃至法雲地<\/span>法雲地<\/span>性空故。”在此之上前面加個11.勝解地，後面加個12.普光地就是十二地。 
 
（10）什麼是四魔<\/span>？ 
 
《二萬頌般若<\/span>》中說：菩薩<\/span>摩訶薩<\/span>不能了知1.蘊魔<\/span>行相2.死魔<\/span>行相3.天魔<\/span>行相4.煩惱魔<\/span>行相。由此因緣令魔得便。 
 
（11）什麼是四無量？ 
 
《二萬頌般若<\/span>》中說：何謂菩薩<\/span>方便<\/span>善巧。佛言。天王<\/span>。謂四無量。諸菩薩<\/span>摩訶薩<\/span>具1.大慈<\/span>2.悲3.喜4.舍心故。常能利樂所化有情<\/span>。是為菩薩<\/span>方便<\/span>善巧。 
 
（12）什麼是四念住？ 
 
《二萬頌般若<\/span>》中說：謂四念住。何等為四。一身念住。二受念住。三心念住。四法念住。 
 
（13）什麼是四正斷？ 
 
《二萬頌般若<\/span>》中說：謂四正斷。云何為四。善現。 
 
1.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。于諸未生惡不善法。為不生故。生欲策勵發起正勤策心持心。是為第一。 
 
2.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。于諸已生惡不善法。為永斷故。生欲策勵發起正勤策心持心。是為第二。 
 
3.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。未生善法為令生故。生欲策勵發起正勤策心持心。是為第三。 
 
4.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。已生善法為令安住。不忘增廣倍修滿故。生欲策勵發起正勤策心持心。是為第四。 
 
（14）什麼是四神足？ 
 
《二萬頌般若<\/span>》中說：謂四神足。云何為四。善現。 
 
1.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。修欲三摩地<\/span>。斷行成就神足。依離依無染依滅回向舍。是為第一。 
 
2.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。修勤三摩地<\/span>。斷行成就神足。依離依無染依滅回向舍。是為第二。 
 
3.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。修心三摩地<\/span>。斷行成就神足。依離依無染依滅回向舍。是為第三。 
 
4.若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。修觀三摩地<\/span>。斷行成就神足。依離依無染依滅回向舍。是為第四。 
 
（15）什麼是信等五根？ 
 
《二萬頌般若<\/span>》中說：謂五根。云何為五。善現。若菩薩<\/span>摩訶薩<\/span>修行般若<\/span>波羅蜜<\/span>多時。以無所得而為方便<\/span>。所修1.信根。2.精進<\/span>根。3.念根。4.定根。5.慧根。 
 
（16）什麼是四靜慮<\/span>？ 
 
《二萬頌般若<\/span>》中說：“初靜慮<\/span>定。或第二靜慮<\/span>定。或第三靜慮<\/span>定。或第四靜慮<\/span>定。” 
 
（17）什麼是四無礙解？ 
 
《二萬頌般若<\/span>》中說：謂四無礙解。云何為四。一義無礙解。二法無礙解。三詞無礙解。四辯無礙解。<\/p>

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