SAT DB

T1705_.33.0270a01: 寂寂照等也。習已成性名種性。有十心者總
T1705_.33.0270a02: 標其數也。所謂四意止下。＊二辨體。文三。今
T1705_.33.0270a03: 初明四念處。意止者。謂以智慧令心止住。
T1705_.33.0270a04: 意即心王也。身受心法者。明所觀之境也。苦
T1705_.33.0270a05: 無常等明能觀之體也。觀身不淨能除淨倒。
T1705_.33.0270a06: 觀受是苦能除樂倒。觀心無常能滅常倒。觀
T1705_.33.0270a07: 法無我能除我倒＊也。三意止下。二明三善
T1705_.33.0270a08: 根。以慈故無瞋。施故無貪。慧故無癡也。三意
T1705_.33.0270a09: 止下。三明三世忍。心縁過去無明及行名因
T1705_.33.0270a10: 忍。現在五果及現在三因。名因果忍。未來兩
T1705_.33.0270a11: 果名爲果忍。又於一切法。皆有此三。如種
T1705_.33.0270a12: 子但因。如苽瓠亦因亦果。能作果等是因。
T1705_.33.0270a13: 結實成種是果。種等但果非因。此約一時三
T1705_.33.0270a14: 世論也。是菩薩亦能下。＊三明化他＊也。已能
T1705_.33.0270a15: 過下。＊四明離患。文中先明離內患。即我
T1705_.33.0270a16: 人知見等也。及外道下。次明離外患＊也。復
T1705_.33.0270a17: 有十下。第三明十迴向。有本云。復次善男
T1705_.33.0270a18: 子。修行上伏忍。進入平等道。名爲道種性地。
T1705_.33.0270a19: 文有四。今初標位也。謂欲入初地能與
T1705_.33.0270a20: 聖道爲因性。故名道種性。所謂觀色下。＊二
T1705_.33.0270a21: 出體。文三。初明五忍。中初列五陰。是所觀
T1705_.33.0270a22: 法。得戒下。是能觀智。由觀色陰便得戒忍。
T1705_.33.0270a23: 以作無作戒皆色陰也。準此經文。作無作戒
T1705_.33.0270a24: 皆是色攝。觀識陰故得知見忍。以了別識與
T1705_.33.0270a25: 知見文類相似也。觀想陰得定忍。以從倒想
T1705_.33.0270a26: 能入於定。如無色界天由想故成。觀受陰得
T1705_.33.0270a27: 慧忍。以依受故立四禪天。由於禪故能發智
T1705_.33.0270a28: 慧。觀行陰得解脱忍。以行無常故得解脱忍。
T1705_.33.0270a29: 問何故色下而説識。答四陰皆心爲主。由識
T1705_.33.0270b01: 分別於色。由色故識方能行。相生義便如
T1705_.33.0270b02: 此説云云。觀三界下。＊二明三忍。以觀三界
T1705_.33.0270b03: 苦果空故得空忍。觀三界因＊空故得無願
T1705_.33.0270b04: 忍。以煩惱業爲集諦故＊也。觀三界因果空
T1705_.33.0270b05: 故得無相忍。證因果空成無相觀＊也。二諦
T1705_.33.0270b06: 虛實下。＊三明二忍。以觀俗諦是有爲法得無
T1705_.33.0270b07: 常忍。觀眞諦是無爲法故得無生忍。無常忍
T1705_.33.0270b08: 即小乘藏教。無生忍即大乘通教也。出體
T1705_.33.0270b09: 竟。是菩薩十堅心下。＊三明攝化。以道種性
T1705_.33.0270b10: 菩薩作金輪王。化四天下＊也。又十堅心者。
T1705_.33.0270b11: 即結上五三二忍成十堅也。生一切衆生善
T1705_.33.0270b12: 根者。＊四明勝用也。伏忍三品竟云云
T1705_.33.0270b13: 仁王護國般若經疏卷第三
T1705_.33.0270b14:
T1705_.33.0270b15:
T1705_.33.0270b16:
T1705_.33.0270b17: 仁王護國般若經疏卷第四
T1705_.33.0270b18: 　＊天台智者大師説　門人灌頂 &T047368;

　
T1705_.33.0270b19: 又信忍菩薩下。第二明信忍。文四。今初標
T1705_.33.0270b20: 名配位。言信忍者。以無漏信三寶等故名
T1705_.33.0270b21: 信。言善達明中行者。配位。如下經説。善覺
T1705_.33.0270b22: 初地菩薩。證人法二空故名善覺也。達即離
T1705_.33.0270b23: 達。謂二地菩薩。離破戒垢達眞俗理故名離
T1705_.33.0270b24: 達。明即明慧。謂三地菩薩智慧光明照諸法
T1705_.33.0270b25: 故故名明慧。五陰假人於中修行名中行者。
T1705_.33.0270b26: 下經云道行人。此道成人名行人。斷三界
T1705_.33.0270b27: 下。二明離障。以色煩惱麁故。於此三地而
T1705_.33.0270b28: 斷云云。能化百佛下。三明攝化。三等差別
T1705_.33.0270b29: 配對三地可解。問信有幾種。答略有三種。
T1705_.33.0270c01: 一想信。輕毛菩薩十信是。二久信。三賢菩
T1705_.33.0270c02: 薩是。三證信。初二三地是也云云。常以十五
T1705_.33.0270c03: 心下。四明發行種子。四攝者。布施愛語利
T1705_.33.0270c04: 益同事。四無量者。慈悲喜捨。四弘誓願者。
T1705_.33.0270c05: 瓔珞經云。願一切衆生度苦斷集證滅修道。
T1705_.33.0270c06: 名四願也。乃至成佛。從於初地用此十五心
T1705_.33.0270c07: 爲根本云云。順忍菩薩下地三明順忍。文
T1705_.33.0270c08: 三。今初標名位。順無生忍觀而未正得。故
T1705_.33.0270c09: 名順忍。見勝現法者。即是位也。見謂順忍
T1705_.33.0270c10: 下品見理道品分明。即第四焰地。勝即中品
T1705_.33.0270c11: 第五 &MT10769;

勝地。

勝有二義。一教化衆生。二
T1705_.33.0270c12: 不從煩惱。於二事得勝名 &MT10769;

勝地。見法即第
T1705_.33.0270c13: 六現前地。因縁觀解現前故也。能斷三界心
T1705_.33.0270c14: 等煩惱縛者。二明除障。前斷色煩惱。此斷
T1705_.33.0270c15: 心煩惱。又前斷見惑此斷思惑。故言心也。
T1705_.33.0270c16: 故現一身下。＊三明攝化。前信忍明化身。故
T1705_.33.0270c17: 云現百身千身萬身。今順忍明實身。故云現
T1705_.33.0270c18: 一身於十方佛土化衆生也。問云何一身現
T1705_.33.0270c19: 於多土。答不思議力神通變化令衆見也。又
T1705_.33.0270c20: 無生忍菩薩下。第四明無生忍。文三。今初
T1705_.33.0270c21:
T1705_.33.0270c22:
T1705_.33.0270c23:
T1705_.33.0270c24:
T1705_.33.0270c25:
T1705_.33.0270c26:
T1705_.33.0270c27:
T1705_.33.0270c28:
T1705_.33.0270c29:
T1705_.33.0271a01: ＊標名位。謂以自他共無因。求色心二法不可
T1705_.33.0271a02: 得。於此得智名無生忍。所謂遠不動觀慧者。
T1705_.33.0271a03: 此配位也。遠即第七遠行地。能至有功用心
T1705_.33.0271a04: 後邊故。不動即第八不動地。有相煩惱不能
T1705_.33.0271a05: 動故。觀慧即第九善慧地。四無礙解化衆生
T1705_.33.0271a06: 故。亦能斷三界心色等煩惱。習者二明除
T1705_.33.0271a07: 障。前各斷一重。今雙斷正習＊也。故現不
T1705_.33.0271a08: 可説下。三明攝化分齊云云。復次寂滅忍下。
T1705_.33.0271a09: 第五辨寂滅忍。文四。初標名位三。一標
T1705_.33.0271a10: 名者。前之四忍未盡法源。今之一忍寂諸心
T1705_.33.0271a11: 色滅於想習名寂滅忍云云。佛與菩薩下。二
T1705_.33.0271a12: 明證用。金剛是喩。三昧是定。有以煩惱如金
T1705_.33.0271a13: 剛。以其堅靳不可即斷。非佛智力無能斷者。
T1705_.33.0271a14: 如經中龜甲羊角所能破者。是此義也。有以
T1705_.33.0271a15: 智慧如金剛。能破煩惱不爲彼損。亦大經中。
T1705_.33.0271a16: 如金剛寶缾無嘶破聲。是其義也。今佛與
T1705_.33.0271a17: 十地菩薩同用寂滅＊忍。入金剛三昧也云云。
T1705_.33.0271a18: 下忍中行下。＊三配位。下忍即法雲。上忍即
T1705_.33.0271a19: 佛也。薩婆若此云一切智。又無礙道因位攝
T1705_.33.0271a20: 故名下忍。解脱道果攝故名上忍。又法雲與
T1705_.33.0271a21: 佛同入金剛三昧。前心名菩薩後心名佛。無
T1705_.33.0271a22: 有中間故。但上下。全之四忍俱是因位故
T1705_.33.0271a23: 有三品。問諸經有等覺。何故此中不立。答若
T1705_.33.0271a24: 依餘經即合有三品。下品十地。中品等覺。上
T1705_.33.0271a25: 品妙覺。今般若附通不同別教。故但論法雲
T1705_.33.0271a26: 即及佛地。故大品云。十地菩薩當知如佛。如
T1705_.33.0271a27: 者未是義。大經亦云。十地菩薩見性未了。
T1705_.33.0271a28: 此皆通教意也云云。共觀第一義諦下。第二
T1705_.33.0271a29: 辨除障。文三。初明所觀之境。同觀眞諦而
T1705_.33.0271b01: 明昧不同。如大經云。如十地菩薩聞見佛
T1705_.33.0271b02: 性。諸佛如來眼見佛性。又十地菩薩名有上
T1705_.33.0271b03: 士。佛名無上士。又菩薩如十四夜月。佛如十
T1705_.33.0271b04: 五夜月等云云。斷三界心習者。＊二正辨除
T1705_.33.0271b05: 障。前無生忍中雙斷心色麁習。今此忍中。永
T1705_.33.0271b06: 斷心法細習也。無明盡相下。＊三明二道差
T1705_.33.0271b07: 別之相。無明盡相爲金剛者。此無礙道也。
T1705_.33.0271b08: 言盡相者未盡之義。如煙是火相而未是火。
T1705_.33.0271b09: 金剛喩定。是盡無明之相而無明未盡。問若
T1705_.33.0271b10: 無明未盡應是煩惱。何故前文。佛與菩薩同
T1705_.33.0271b11: 入此定。答無明之性即是於明。如燈生時即
T1705_.33.0271b12: 同滅時。只以一念無明心變爲明。微明即菩
T1705_.33.0271b13: 薩。大明即佛也。盡相無相爲薩婆若者。此解
T1705_.33.0271b14: 脱道。前金剛下定。但盡色心麁細之相。不
T1705_.33.0271b15: 得名一切智。今佛地非但盡相亦盡無相。故
T1705_.33.0271b16: 得名一切智。可謂縁觀雙冥境智俱寂也。超
T1705_.33.0271b17: 度世諦下。第三約諦辨異。三賢多住世諦十
T1705_.33.0271b18: 地多住眞諦。眞諦即無。世諦即有。超世諦故
T1705_.33.0271b19: 非有。超眞諦故非無。非有非無即薩云若。問
T1705_.33.0271b20: 薩婆若薩云若有何差別。答有二説。一云
T1705_.33.0271b21: 同。二云異。同者彼此無殊。異者薩婆若是
T1705_.33.0271b22: 一切智。薩云若一切種智。今謂。説五忍文
T1705_.33.0271b23: 寂滅忍中既唯分二品。不應更有薩婆若薩。
T1705_.33.0271b24: 云若之別。復説即有密明等覺之義。即於寂
T1705_.33.0271b25: 滅忍中有上中下。下即十地。中一切智。上一
T1705_.33.0271b26: 切種智。若依經超度二諦外爲第十一地薩
T1705_.33.0271b27: 云若者。即依前釋云云。無縁大悲下。＊四明
T1705_.33.0271b28: 攝化分齊。文二。今初略者。一切衆生在
T1705_.33.0271b29: 於三界。佛以大悲而濟拔之。法華云。諸子游
T1705_.33.0271c01: 戲來入此宅。長行即云。長者驚入火宅。淨名
T1705_.33.0271c02: 云。菩薩病者從大悲起。皆此意也。大悲是能
T1705_.33.0271c03: 化心。衆生是所化境。薩婆若是能化體。大悲
T1705_.33.0271c04: 有三。一衆生縁悲。外道亦有。二法縁悲。二乘
T1705_.33.0271c05: 亦有。三無縁悲。唯佛獨有。善男子下第二
T1705_.33.0271c06: 依宗廣釋。文三。初約正理三界者欲色無色
T1705_.33.0271c07: 等三也。藏者能含六道四生也。果者分段報
T1705_.33.0271c08: 果也。報者苦樂等報也。二十二根者。眼等六
T1705_.33.0271c09: 根苦樂憂喜捨五成十一根。男女命三信進
T1705_.33.0271c10: 念定慧等五成十九根。未知根欲知根知已
T1705_.33.0271c11: 根成二十二根。二十一根不出分段三界。知
T1705_.33.0271c12: 已根不出變易三界。諸佛三身亦不出三界
T1705_.33.0271c13: 者。以法身即應化也。大經云。今我此身即
T1705_.33.0271c14: 是法身。法華云。常在靈鷲山及餘諸住處。普
T1705_.33.0271c15: 賢觀云。釋迦牟尼名毘盧遮那遍一切處。華
T1705_.33.0271c16: 嚴云。亦名釋迦亦名舍那等。既知三身即一
T1705_.33.0271c17: 身。亦須知界外即界內也。三界外無衆生
T1705_.33.0271c18: 下。＊二明聽説。説云界外有衆生可化者。此
T1705_.33.0271c19: 外道説。非佛説也。問界外實無衆生耶。答聖
T1705_.33.0271c20: 教不同。有無異説。此經則云界外無衆生。餘
T1705_.33.0271c21: 經則有。法華云。餘國作佛三百由旬外權置
T1705_.33.0271c22: 化城。淨名云。上方界分度如四十二恒佛土。
T1705_.33.0271c23: 有佛名香積。若界外無人。豈容三界內。上方
T1705_.33.0271c24: 更有爾許佛土耶。故知亦有。問此經云無。餘
T1705_.33.0271c25: 經云有。如何會通答此經云無。無變易衆生。
T1705_.33.0271c26: 餘經云有。有變易衆生。故大論云。聲聞生界
T1705_.33.0271c27: 外白銀世界無煩惱名。只約無煩惱即云無
T1705_.33.0271c28: 衆生。而聲聞無明未斷。豈實無耶。此文正是
T1705_.33.0271c29: 通教意。偏論界內煩惱衆生也。衞世師外道
T1705_.33.0272a01: 説有六諦。大有經是其一諦。彼經説云。此三
T1705_.33.0272a02: 界外別有世界。若言三界外別有衆生。同彼
T1705_.33.0272a03: 外道説也。實理而論。若言界外有衆生。即
T1705_.33.0272a04: 同外道。若言無即同二乘。諸佛菩薩見者。即
T1705_.33.0272a05: 不有不無。不有不無即非如非異。非如非異
T1705_.33.0272a06: 即不如三界見於三界。如斯等事法華中佛
T1705_.33.0272a07: 方顯了説＊也。大王我常下。第三引昔證
T1705_.33.0272a08: 今。我昔常説。斷三界煩惱果報盡名爲佛。豈
T1705_.33.0272a09: 於三界外別有衆生耶。自性淸淨名薩云若
T1705_.33.0272a10: 性者。即正因佛性一切衆生佛及菩薩同共
T1705_.33.0272a11: 有此。豈於三界外而更別有衆生可化也。
T1705_.33.0272a12: 衆生本業下。第三總結。文二。初總結五忍。
T1705_.33.0272a13: 衆生本業即煩惱。諸佛菩薩未成道時。亦有
T1705_.33.0272a14: 煩惱。由煩惱故修諸功徳智慧。今得成佛。佛
T1705_.33.0272a15: 本煩惱與今衆生無異。故名爲本。五忍中
T1705_.33.0272a16: 十四忍具足者。二結廣略。略即五忍。廣即
T1705_.33.0272a17: 十四。謂三賢是三十地及佛地成十四也。
T1705_.33.0272a18: 上來答前問兼利他竟。白佛言下。第二答後
T1705_.33.0272a19: 問兼自利。文二。先問後答。今初揲前問。是
T1705_.33.0272a20: 故更重申。十地是菩薩本業。菩薩於生死菩
T1705_.33.0272a21: 提無染名本業淸淨。以淨法教化衆生。不同
T1705_.33.0272a22: 凡夫二乘雜煩惱法化衆生也。問雜煩惱化
T1705_.33.0272a23: 衆生有何失。答自既有縛。豈能化他凡夫。則
T1705_.33.0272a24: 師既墮弟亦隨墮。二乘則謗佛敗法。於諸
T1705_.33.0272a25: 衆生而起怨心。豈成利益耶。佛言從一地下。
T1705_.33.0272a26: ＊二答。文二。先略後廣。初又三。初明淨業所
T1705_.33.0272a27: 依。謂從歡喜乃至法雲。問何故但説十地。答
T1705_.33.0272a28: 地前三賢。賢而非聖不名本業淸淨。妙覺一
T1705_.33.0272a29: 地妙果已圓。故於因中擧十地。答自所行
T1705_.33.0272b01: 下。簡二行。一自行處即十地境。二佛行處謂
T1705_.33.0272b02: 妙覺地境。前十地但行自所行處。後金剛心
T1705_.33.0272b03: 通行二處。故下文云。得理盡三昧同佛行處。
T1705_.33.0272b04: 又瓔珞云。佛子菩薩爾時住大寂門。乃至過
T1705_.33.0272b05: 十地外與佛同坐＊也。一切知見故者。三釋成
T1705_.33.0272b06: 淸淨。以佛五眼方能見一切法。以佛三智方
T1705_.33.0272b07: 能知一切法＊也。本業者下。第二廣答。文三。
T1705_.33.0272b08: 初標次釋後結。今初。可解。若菩薩住下。二
T1705_.33.0272b09: 釋十地爲十。今初釋善覺地。文五。今初明
T1705_.33.0272b10: 土寬狹。言住百佛國者。國土有三。一説法土。
T1705_.33.0272b11: 百億日月化小乘。二神通土。億億日月化中
T1705_.33.0272b12: 乘。三智慧土。無量世界化菩薩。今言百佛國
T1705_.33.0272b13: 土者。説法土＊也。作閻浮提四天王者。二配
T1705_.33.0272b14: 位。化於四王中。作南方增長天王。以閻浮
T1705_.33.0272b15: 提勝於餘方。有佛出此處故。又次第作四天
T1705_.33.0272b16: 王。依十地經。初地菩薩作閻浮鐵輪王。不
T1705_.33.0272b17: 言四天王。瓔珞云。修行一劫二劫三劫。十
T1705_.33.0272b18: 信善者有三品。上品善鐵輪王。化一天下。中
T1705_.33.0272b19: 品善粟散王。下品善人中王。十住銅輪王。十
T1705_.33.0272b20: 行銀輪王。十向金輪王。初地已上琉璃輪
T1705_.33.0272b21: 王。十地經初地作鐵輪王。此別教意也。瓔
T1705_.33.0272b22: 珞及此經。十善作鐵輪王圓教意也。修百法
T1705_.33.0272b23: 門者。＊三顯法門也。即自利行。於十善中一
T1705_.33.0272b24: 一更明十善故言百法門。二諦平等心者。＊四
T1705_.33.0272b25: 釋地中別行＊也。即俗即眞故言平等。化一切
T1705_.33.0272b26: 衆生者。五釋地中通行＊也。地地皆用化生
T1705_.33.0272b27: 爲行。已下九地文句類此可解。住千佛下。
T1705_.33.0272b28: ＊二釋離達地。忉利天此云三十三天也。地經
T1705_.33.0272b29: 云。二地作金光王。瓔珞與此經同。千法門者。
T1705_.33.0272c01: 於前十善中一一各行百善也云云。＊住十
T1705_.33.0272c02: 萬下。＊三釋發光地。地經作忉利天王。瓔珞
T1705_.33.0272c03: 同此。＊住百億下＊四釋炎慧地。地經作炎摩
T1705_.33.0272c04: 天王。瓔珞同此作兜率天王。道品即三十七
T1705_.33.0272c05: 道品＊也。＊住千＊億下。＊五釋 &MT10769;

勝地。二諦者
T1705_.33.0272c06: 眞俗也。四諦者苦集滅道＊也。八諦者有作
T1705_.33.0272c07: 四無作四也。又苦空無常無我及常樂我
T1705_.33.0272c08: 淨處八也。地經作兜率天王。瓔珞同此作
T1705_.33.0272c09: 化樂天王。＊住十萬億下。六釋現前地。地經
T1705_.33.0272c10: 作化樂天王。瓔珞同此作他化天＊王。＊住百
T1705_.33.0272c11: 萬億下。七釋遠行地。地經作他化天至。瓔
T1705_.33.0272c12: 珞經云梵王。常以二智化衆生也。＊住百萬
T1705_.33.0272c13: 微塵下。八釋等觀地。地經作梵天王王一
T1705_.33.0272c14: 千界。瓔珞云梵師子瓔珞光光天王。雙照眞
T1705_.33.0272c15: 俗不相違名爲方便智。於入觀中能發神通
T1705_.33.0272c16: 名神通智。＊住百萬億下。九釋善慧地。地
T1705_.33.0272c17: 經作梵王王二千界。瓔珞經作淨天＊王。＊住
T1705_.33.0272c18: 不可説下。十釋法雲地。地經作大自在天王
T1705_.33.0272c19: 王三千界。瓔珞作大淨居天王。大自在大淨
T1705_.33.0272c20: 居大淨天皆同也。學行已滿名理盡三昧。唯
T1705_.33.0272c21: 有一行是如來行。所謂大般涅槃菩薩亦得
T1705_.33.0272c22: 名同佛行處。無明是三界之本。此惑已盡即
T1705_.33.0272c23: 三界原盡也。是故一切下。第三結。文二。
T1705_.33.0272c24:
T1705_.33.0272c25:
T1705_.33.0272c26:
T1705_.33.0272c27:
T1705_.33.0272c28:
T1705_.33.0272c29:
T1705_.33.0273a01: 先結菩薩業。若十方下。二結如來業。又是答
T1705_.33.0273a02: 釋妙覺地也。爾時百萬下。大章第二月光偈
T1705_.33.0273a03: 賛。文三。一時衆供養。二月光讃佛。三大衆得
T1705_.33.0273a04: 益。初又二。初財供養佛。合掌下。次法供
T1705_.33.0273a05: 養云云。今於佛前下。二月光正賛。文二。一
T1705_.33.0273a06: 明賛處。世尊導師下。二正發言賛。偈者竭
T1705_.33.0273a07: 也。攝義竭盡故名爲偈。四句爲偈。句有三四
T1705_.33.0273a08: 五七等差別。若梵天以三十二字爲首盧偈。
T1705_.33.0273a09: 即以八字爲句也云云。五十九行大分爲三。
T1705_.33.0273a10: 初六行總頌上義。二四十五行別頌十四忍。
T1705_.33.0273a11: 三八行總結頌五忍。初人三。前三行歎別
T1705_.33.0273a12: 相三寶。次兩行歎五忍。後一行歎一體三寶。
T1705_.33.0273a13: 初文三。佛法僧差別也。衆生及器二世間俱
T1705_.33.0273a14: 尊名世尊。引導匠成名導師。導師不同。有
T1705_.33.0273a15: 世間導師出世導師。出世中有拙度巧度次
T1705_.33.0273a16: 第度一心度等。金剛體歎法身＊也。心行下。
T1705_.33.0273a17: 二兩句嘆法寶。淨名云心淨已度諸禪定。此
T1705_.33.0273a18: 中云寂滅。淨名云。三轉法輪於大千其輪本
T1705_.33.0273a19: 來常淸淨。此＊中云心行寂滅轉法輪。一句包
T1705_.33.0273a20: 之義理不失。又初句嘆佛身業。次句嘆心業。
T1705_.33.0273a21: 次句嘆口業。又佛五事具足。一世尊威徳具
T1705_.33.0273a22: 足。二導師智慧具足。三金剛體法身具足。四
T1705_.33.0273a23: 心行寂滅解脱具足。五轉法輪化他具足云
T1705_.33.0273a24: 云。捷疾應機名辨。八音者。梵摩喩經云。一最
T1705_.33.0273a25: 好聲。二易了聲。三調和聲。四柔軟聲。五不悞
T1705_.33.0273a26: 聲。六不女聲。七尊重聲。八深遠聲。洪者大
T1705_.33.0273a27: 也。時衆下。三嘆僧寶。文中。總前大衆天
T1705_.33.0273a28: 無出家法。今言出家者。約心説也。三乘共行
T1705_.33.0273a29: 十地。故云成比丘衆菩薩行也。又人身出家
T1705_.33.0273b01: 成比丘衆。天心出家行菩薩行也。五忍功徳
T1705_.33.0273b02: 下。二別嘆五忍。三賢十聖是因位名忍中
T1705_.33.0273b03: 行。佛居果地窮原盡理名能盡原。又十四皆
T1705_.33.0273b04: 云正士者。即四十一地也。十地爲十。住行
T1705_.33.0273b05: 向及等覺名爲四。成十四大士。圓教十四
T1705_.33.0273b06: 聖人。皆以一心三觀諦了諸法名忍中行。毘
T1705_.33.0273b07: 盧遮那衆行休息名能盡原云云。佛衆法海
T1705_.33.0273b08: 下一行。三嘆一體三寶。佛是佛寶衆是僧寶
T1705_.33.0273b09: 法是法寶。包含如海蘊積如藏。故無量功徳
T1705_.33.0273b10: 攝在其中也。十善菩薩下。第二別頌十四
T1705_.33.0273b11: 忍。文五。初九行頌伏忍。二十行頌信忍。三八
T1705_.33.0273b12: 行頌順忍。四十行頌無生忍。五八行頌寂滅
T1705_.33.0273b13: 忍。初文二。前兩行頌伏忍方便即十信也。復
T1705_.33.0273b14: 有七行頌伏忍功徳。即三賢也。初文二。先
T1705_.33.0273b15: 一行明離過。次一行明攝位。今初。古人云。
T1705_.33.0273b16: 十信菩薩由發大心求出三界。雖未能出。已
T1705_.33.0273b17: 能遠離惡道等苦。故言長別。今則不然。若別
T1705_.33.0273b18: 教十信是外凡。未能暫離。豈能長別。若圓教
T1705_.33.0273b19: 十信斷三界惑。至十住初。即斷界外無明等
T1705_.33.0273b20: 惑。以其但斷三界四住與羅漢齊。長別苦海。
T1705_.33.0273b21: 與二乘人同生方便有餘土。若羅漢支佛。於
T1705_.33.0273b22: 彼土遇餘佛爲説法華經。即成菩薩進斷無
T1705_.33.0273b23: 明。若十信菩薩縱未聞法華。亦能漸次自斷
T1705_.33.0273b24: 無明。豈以不生惡道便是長別苦海。問此十
T1705_.33.0273b25: 信。與別教中何位相似。答奪而論之。別教地
T1705_.33.0273b26: 前次第修證。十住修從假入空觀。十行修從
T1705_.33.0273b27: 空入假觀。十迴向修中道正觀。圓教十信即
T1705_.33.0273b28: 能圓修三觀。不可論同。與而言之。即別教
T1705_.33.0273b29: 十迴向齊。問與前二教何位齊。答奪而論之。
T1705_.33.0273c01: 藏通二教巧拙雖異。但見於空不見不空。未
T1705_.33.0273c02: 識中道。圓教十信具修三觀。與前二教不可
T1705_.33.0273c03: 格量。與而爲論。圓教十信藏通佛與二乘俱
T1705_.33.0273c04: 斷見思。即與藏通等佛地齊也。所言大信
T1705_.33.0273c05: 者。謂誓願大度生大説法大慈悲喜捨大也。
T1705_.33.0273c06: 區分各別名界。三苦八苦八萬四千苦名苦。
T1705_.33.0273c07: 迴轉不息如輪。沈浮出沒如海云云。中下品
T1705_.33.0273c08: 善下。二明攝位。修行十善必具三心。中下二
T1705_.33.0273c09: 心爲粟散王。小王衆多猶如粟散。上品心行
T1705_.33.0273c10: 十善爲鐵輪王。王閻浮提。其鐵輪寶廣一
T1705_.33.0273c11: 俱盧舍云云。若瓔珞上品鐵輪。中品粟散。
T1705_.33.0273c12: 下品人王云云。習種銅輪下。第二伏忍上中
T1705_.33.0273c13: 下功徳文二。初兩行別嘆三品。爲三輪王。次
T1705_.33.0273c14: 五行總嘆三品。今初。十住菩薩習種性人。作
T1705_.33.0273c15: 銅輪王王二天下。其銅輪寶廣二俱盧舍。十
T1705_.33.0273c16: 行菩薩性種性人。作銀輪王王三天下。其銀
T1705_.33.0273c17: 輪寶廣三俱盧舍。十囘向菩薩道種性人。作
T1705_.33.0273c18: 金輪王王四天下。其金輪寶廣四俱盧舍。七
T1705_.33.0273c19: 寶者。女寶･珠寶･輪寶･主兵寶･主藏臣寶･象
T1705_.33.0273c20: 寶･馬寶等也。伏忍聖胎下。二總歎三品。文
T1705_.33.0273c21: 二。初一行列三十心。與十聖作胎故名聖
T1705_.33.0273c22: 胎。三十人總標數。十住下別列。經作信字。
T1705_.33.0273c23: 有人云。信即十信止則十住堅則十行。此恐
T1705_.33.0273c24: 與經文義理相違。有人云。信即十住止則
T1705_.33.0273c25: 十行堅則十囘向。此則得義違文。今謂住信
T1705_.33.0273c26:
T1705_.33.0273c27:
T1705_.33.0273c28:
T1705_.33.0273c29:
T1705_.33.0274a01: 相似。傳寫者謬。應作住字讀之。三世諸佛
T1705_.33.0274a02: 下。二正嘆功徳。文四。初嘆伏忍能生諸佛。
T1705_.33.0274a03: 以伏忍爲入道之初門菩提之關鍵。誰人
T1705_.33.0274a04: 出不由戶。故三世諸佛由此而生。一切菩薩
T1705_.33.0274a05: 下羅嘆伏忍能生菩薩。大海有本。所謂衆
T1705_.33.0274a06: 流。衆流之本必有涓滴。菩薩之行本乎伏
T1705_.33.0274a07: 忍。伏忍成立由於信心。若能發信心。入圓
T1705_.33.0274a08: 十住即斷無明。無明盤礴非一心三觀所不
T1705_.33.0274a09: 能斷。能斷之智從十信生。故佛嘆云信心 &MT10769;

T1705_.33.0274a10: 也。若得信心下。三明功能。若得圓信心必
T1705_.33.0274a11: 不退轉。即得入於初地之道。此中經文包含
T1705_.33.0274a12: 兩教。若約別教。即從十信漸進不退登於歡
T1705_.33.0274a13: 喜。若是圓教十信心菩薩即不退轉便登初
T1705_.33.0274a14: 住。圓教初住即別教初地。故華嚴及下經文
T1705_.33.0274a15: 亦以十住爲十地也。必不退者。圓教十信必
T1705_.33.0274a16: 不退墮凡夫二乘及於三界。問本業瓔珞説
T1705_.33.0274a17: 十住中。第六住正觀現前。値佛菩薩善知識
T1705_.33.0274a18: 所護。則出七住常不退轉。七住以前名爲退
T1705_.33.0274a19: 分。如佛初會有八萬人退。如淨目天子法才
T1705_.33.0274a20: 王子舍利弗等。欲入七住値惡因縁退落凡
T1705_.33.0274a21: 夫不善惡中作大邪見。今此經中不言退
T1705_.33.0274a22: 者何耶。答人心如面各各不同。大聖隨機故
T1705_.33.0274a23: 亦差別。有説十行菩薩性種人。猶退墮地
T1705_.33.0274a24: 獄。又初阿僧祇劫猶退墮者。即入迴向人亦
T1705_.33.0274a25: 有退墮。瓔珞第一説十住第七名住不退。
T1705_.33.0274a26: 七住已前即有退義。約教而斷。初阿僧祇退
T1705_.33.0274a27: 者三藏意。十行退者通意。十囘向退者別
T1705_.33.0274a28: 意。十信退者圓意。今云信心不退進入初住
T1705_.33.0274a29: 之地。即圓義也。教化衆生下。四明利他。上
T1705_.33.0274b01: 句明化他之行。教化衆生令常覺悟必不退
T1705_.33.0274b02: 轉。下句結歎初心也。大經云。發心畢竟二
T1705_.33.0274b03: 不別。如是二心前心 &MT10769;

。般若云。能生一念
T1705_.33.0274b04: 淨信。於無量佛而種善根。法華云。於無量劫
T1705_.33.0274b05: 行五波羅蜜。不如聞佛壽命生信等。皆斯義
T1705_.33.0274b06: 也。善覺菩薩下。第二頌信忍功徳。文二。先
T1705_.33.0274b07: 頌三品。後後歎。初文三。一四行＊頌初地
T1705_.33.0274b08: 下忍。次兩行＊頌一地中忍。後兩行＊頌三地
T1705_.33.0274b09: 上忍。初文二。初一行半嘆作王功能。俗如
T1705_.33.0274b10: 幻有眞如幻無。心雖非實不無於幻。於幻宛
T1705_.33.0274b11: 然故云雙照。眞俗空故故云平等。始登一
T1705_.33.0274b12: 乘下。二兩行半明入地功徳。以一心三智住
T1705_.33.0274b13: 於諦理名住。能生諸徳名地。地即別教初歡
T1705_.33.0274b14: 喜地。住即圓教初歡喜住也。於一心中即
T1705_.33.0274b15: 修三觀。萬徳萬行並在其中。華首經云。一
T1705_.33.0274b16: 切徳並在初發心中。即其義也。於第一義而
T1705_.33.0274b17: 不動者。別教則十囘向菩薩修中道正觀未
T1705_.33.0274b18: 證故有動。至初地證得則無動。圓教則十信。
T1705_.33.0274b19: 修一心三觀猶有動。初住證得方無動也。離
T1705_.33.0274b20: 達開士下。二兩行＊頌信忍中品。離達者。離
T1705_.33.0274b21: 破戒垢通達三觀。別教二地圓教二住。開士
T1705_.33.0274b22: 者開空法道也。大士正士開士等。並一義也。
T1705_.33.0274b23: 忉利明王位。現形明化。無縁等明智。世諦無
T1705_.33.0274b24: 法可縁。眞諦無法可相。無縁無相即是中道
T1705_.33.0274b25: 第一義諦。無無者。一無無縁。一無無相。此二
T1705_.33.0274b26: 俱無。云何有生。故云無生。既眞無生。何得
T1705_.33.0274b27: 有照。云何無二照。照無所照不二故也。明
T1705_.33.0274b28: 慧空照下。三兩行＊頌信忍上品。別則三地
T1705_.33.0274b29: 達人法二空得忍成就名空照。圓則三住即
T1705_.33.0274c01: 空即假即中名空照也。應形下明化也。忍
T1705_.33.0274c02: 心下明智。三諦即一諦。三心即一心。故云無
T1705_.33.0274c03: 二。即有即空故云出有入無。即空即有故云
T1705_.33.0274c04: 變化生也。善覺離明下。第二總結信忍。能
T1705_.33.0274c05: 滅三界色煩惱。即色是空。還觀三界身口色。
T1705_.33.0274c06: 即空是色。法性第一無遺照。無非中道也。
T1705_.33.0274c07: 有本作唯照。非經意也。炎慧下。第三頌順
T1705_.33.0274c08: 忍。文二。前六行正頌。後兩行總結。初文三。
T1705_.33.0274c09: 初兩行頌下品。次兩行頌中品。後兩行頌上
T1705_.33.0274c10: 品。初中炎慧妙光等者。即別教四地菩薩得
T1705_.33.0274c11: 精進波羅蜜成就。圓教即四住菩薩於三觀
T1705_.33.0274c12: 精進。縁寂即實智。照空有即權智也。勝
T1705_.33.0274c13: 慧下。次頌中品忍。別教五地菩薩入深禪定
T1705_.33.0274c14: 得於勝慧。圓教五住菩薩也。空空諦觀無
T1705_.33.0274c15: 二即動是寂。變化六道即寂是動也。法現
T1705_.33.0274c16: 下。三頌上忍。別教六地菩薩得般若圓滿。
T1705_.33.0274c17: 故云法現等。圓教六住中無二無照等即
T1705_.33.0274c18:
T1705_.33.0274c19:
T1705_.33.0274c20:
T1705_.33.0274c21:
T1705_.33.0274c22:
T1705_.33.0274c23:
T1705_.33.0274c24:
T1705_.33.0274c25:
T1705_.33.0274c26:
T1705_.33.0274c27:
T1705_.33.0274c28:
T1705_.33.0274c29:
T1705_.33.0275a01: 寂也。智光普照即動也。焰勝法現下。二兩
T1705_.33.0275a02: 行總結。焰即前四地。勝即五地。法現即六
T1705_.33.0275a03: 地。此三菩薩得中道觀不起有無二相。以正
T1705_.33.0275a04: 觀水洗無明垢也。空慧等者。即色心俱空
T1705_.33.0275a05: ＊也。還觀等者。即色心俱假也。遠達無生
T1705_.33.0275a06: 下。第四頌無生忍。一頌爲三。前五行頌七
T1705_.33.0275a07: 地下忍。次三行頌八地中忍。後兩行頌九地
T1705_.33.0275a08: 上忍。初文二。初釋行相。二斷惑分齊。今初。
T1705_.33.0275a09: 遠達無生。大品云。七地深入無生。深入遠達
T1705_.33.0275a10: 義相似也。不同六地證有間斷。至法之源故
T1705_.33.0275a11: 云深入。深入即遠行地。隣近第八地。故復
T1705_.33.0275a12: 云遠行。遠行地即遠達也。常萬億等者。明
T1705_.33.0275a13: 化用。略擧大數故云萬億。未度下明損生。未
T1705_.33.0275a14: 度報身者分段身是也。盡此一身即入變易
T1705_.33.0275a15: 故。智論云。七地菩薩未捨肉身。又二十一
T1705_.33.0275a16: 生中。未度末後一生也。雙觀二諦故云等
T1705_.33.0275a17: 觀。又色心二法無差別相。故云等觀。別教
T1705_.33.0275a18: 七地猶有功用。進入八地無功用心。中道法
T1705_.33.0275a19: 流至薩婆若海。此別接通意也。始入無縁金
T1705_.33.0275a20: 剛忍。則不受三界分段身。此乃預説八地已
T1705_.33.0275a21: 上功徳。以其必能致此勝神。不久的得故先
T1705_.33.0275a22: 説也。亦猶教聲聞人先嘆當果矣。中道第一
T1705_.33.0275a23: 義諦。對眞俗即是第三。一中一切中故云無
T1705_.33.0275a24: 二照。從初地至七地。各有下中上三品。三七
T1705_.33.0275a25: 即二十一。生生之中皆觀諸法空寂。以此爲
T1705_.33.0275a26: 行也。三界愛習下。二明斷惑分齊。七地菩
T1705_.33.0275a27: 薩斷現行。此斷習氣。如十地經云。此遠行
T1705_.33.0275a28: 地不名有煩惱者。一切煩惱不行故。貪求如
T1705_.33.0275a29: 來智者未滿足故不名有煩惱。此經亦爾。
T1705_.33.0275b01: 愛佛智者習未斷故。故名順道定。諦謂審
T1705_.33.0275b02: 實。以前六地但斷煩惱未斷無明習氣。今第
T1705_.33.0275b03: 七地煩惱麁重。早已斷盡。故能諦了。未斷無
T1705_.33.0275b04: 明習也。愛謂癡愛。由癡愛故受生死身。故淨
T1705_.33.0275b05: 名云。從癡有愛則我病生。今七地中永已斷
T1705_.33.0275b06: 故。等觀下三行。頌無生中品忍。即八地菩
T1705_.33.0275b07: 薩也。此句標名擧位。變生法身者。七地分
T1705_.33.0275b08: 段報身。已捨變彼分段得變易法身。故云變
T1705_.33.0275b09: 生。證法性理以成此身。故云法身。八百恒
T1705_.33.0275b10: 土下明勝用。道前爲過去道中爲現在道
T1705_.33.0275b11: 後爲未來。返照者。照過去七地已前事。樂
T1705_.33.0275b12: 虛者縁現在事。無盡原者照未來事。七地雖
T1705_.33.0275b13: 得無二之照。以其初證不明寂。然今至八地
T1705_.33.0275b14: 心更純熟故常寂然也。慧光開士下。二頌
T1705_.33.0275b15: 無生上品忍。即九地善慧菩薩也。常在無爲
T1705_.33.0275b16: 等者。即動寂齊行也。灌頂菩薩下。第五
T1705_.33.0275b17: 八行頌寂滅忍。文二。前五行頌下品。後三行
T1705_.33.0275b18: 頌上品。初中言灌頂者。在十二法師之上故
T1705_.33.0275b19: 名頂。華嚴二十七云。譬如輪王太子成就王
T1705_.33.0275b20: 相。取四大海水灌子頂上。即名灌頂大王。菩
T1705_.33.0275b21: 薩亦如是。受佛職時。諸佛以智水灌是菩薩
T1705_.33.0275b22: 頂。名灌頂法王。是名菩薩入智慧職地。即法
T1705_.33.0275b23: 雲地菩薩也。爲第四禪天王。有本云。五禪
T1705_.33.0275b24: 王者。即取欲界及四禪也。始入金剛等者。
T1705_.33.0275b25: 以此定破無明一切皆了也。從初歡喜終竟
T1705_.33.0275b26: 法雲。有三十生。今但言二十九生者。以第三
T1705_.33.0275b27: 十生是其見受之身。於前二十九生已過。故
T1705_.33.0275b28: 云永以度也。下忍觀者。結因分齊。一轉妙覺
T1705_.33.0275b29: 者。結果分齊。雖即未得轉心即得也。等即等
T1705_.33.0275c01: 觀。八地菩薩。慧即慧光。九地菩薩。灌頂即
T1705_.33.0275c02: 十地菩薩。此三品大士。共除餘習無明之
T1705_.33.0275c03: 縁。無明習相是舊煩惱。名之爲故。即四住客
T1705_.33.0275c04: 塵是新煩惱也。二諦即眞俗。理窮即中道。得
T1705_.33.0275c05: 此三觀諦現行習氣皆盡也。圓智無相下。
T1705_.33.0275c06: 三二頌明妙覺地。即寂滅上忍也。得一切種
T1705_.33.0275c07: 智圓滿盡無明之相。故云圓智無相。得此無
T1705_.33.0275c08: 相方爲三界之主。法華亦云。今此三界皆是
T1705_.33.0275c09: 我有。喩云。是時宅主在門外立等也。十地
T1705_.33.0275c10: 菩薩受第三十生。未名爲盡。今妙覺菩薩不
T1705_.33.0275c11: 受此生。故名盡也。前三十生未盡不名大覺。
T1705_.33.0275c12: 佛地生盡故名大覺。得涅槃名大寂。無餘無
T1705_.33.0275c13: 爲四魔不能破壞。如金剛藏。前三十生並有
T1705_.33.0275c14: 因盡果生。今大果圓滿更不復生。故云報盡。
T1705_.33.0275c15: 盡未來際拔衆生苦。故悲無窮極也。第一義
T1705_.33.0275c16: 諦即涅槃故常安隱。即常樂我淨窮無明之
T1705_.33.0275c17: 原盡煩惱之性。不同外道斷見聲聞證空。雖
T1705_.33.0275c18: 無得無成而妙智常照。上來頌五忍竟。長行
T1705_.33.0275c19: 偈頌互明五忍。而十地妙覺出沒不同。是乃
T1705_.33.0275c20: 大聖隨機轉文顯義者也。三賢十聖下。第三
T1705_.33.0275c21: 八行總結歎五忍。文三。先歎法身果。後歎
T1705_.33.0275c22: 利益果。初中將明其勝。先且擧劣。三賢即地
T1705_.33.0275c23: 前三十心。十聖即十地菩薩。此四十心同生
T1705_.33.0275c24: 華藏果報之土。非藏通教中果報。若藏教唯
T1705_.33.0275c25: 是凡聖同居。若論通教。唯生有餘化城之土。
T1705_.33.0275c26: 今言果報即是別圓教人得無障礙生無障
T1705_.33.0275c27: 礙土。問此中三賢十聖。爲是別教爲是圓教。
T1705_.33.0275c28: 答正是圓教。問圓教即合生常寂光。何故生
T1705_.33.0275c29: 華藏。答華藏之中別圓共生。以是因非果不
T1705_.33.0276a01: 得生於寂光之土。故華藏土中有別教十地
T1705_.33.0276a02: 圓教四十心共生也。妙覺極果毘盧遮那唯
T1705_.33.0276a03: 獨一人生於寂光淨土。問前三二中亦有淨
T1705_.33.0276a04: 土。何故寂光獨名淨土。答凡聖同居聖少凡
T1705_.33.0276a05: 多。是穢非淨。方便有餘。但除見思未斷無明。
T1705_.33.0276a06: 偏眞之淨非是眞淨。華藏世界帶別方便。未
T1705_.33.0276a07: 爲純淨。寂光無此故受淨土之名也。一切衆
T1705_.33.0276a08: 生暫住報者。有云衆生雖即無始而有終暫
T1705_.33.0276a09: 時受報。佛無始終故居淨土。今謂佛登妙覺
T1705_.33.0276a10: 應在寂光。爲化衆生暫時應現壽命長短。
T1705_.33.0276a11: 而受果報故云也。如來三業下。二歎法身
T1705_.33.0276a12: 果報。淨土。即是依報。今明法身即是正報。
T1705_.33.0276a13: 上句正歎。下句頂禮一體三寶。法王無上
T1705_.33.0276a14: 下。三歎化他果。文中初一行擧喩歎。即
T1705_.33.0276a15: 是形益。次一行法説歎佛口業。是聲益。外
T1705_.33.0276a16: 道全無義。二乘偏等。菩薩未圓。唯佛有文
T1705_.33.0276a17: 義也。心智即觀。寂滅即縁。觀縁寂名無縁
T1705_.33.0276a18: 照。又外色無可縁。內心無可照。次一行明
T1705_.33.0276a19: 大衆供養。次一行明地動。次一行結歎。佛在
T1705_.33.0276a20: 人爲人尊。在天爲天尊。又大經云。人王即天
T1705_.33.0276a21: 王也。十四王即三賢十聖等也。廣説恐時
T1705_.33.0276a22: 衆受 &MT10769;

。故略嘆也。又佛徳無量不可歎盡。
T1705_.33.0276a23: 故略歎也
T1705_.33.0276a24: ＊仁王護國般若經疏卷第四
T1705_.33.0276a25:
T1705_.33.0276a26:
T1705_.33.0276a27:
T1705_.33.0276a28:
T1705_.33.0276a29:
T1705_.33.0276b01:
T1705_.33.0276b02:
T1705_.33.0276b03: 仁王護國般若經疏卷第五
T1705_.33.0276b04: 　＊天台智者大師説　門人灌頂 &T047368;

　
T1705_.33.0276b05: 菩薩教化品之餘
T1705_.33.0276b06: 時諸大衆下。第三辨大衆得益。文三。一天
T1705_.33.0276b07: 及三趣得益。二八部得益。三得道 &T049271;

T1705_.33.0276b08: 促。初中言無生忍者。通教三地已上。別
T1705_.33.0276b09: 教初地已上。圓教初住已上矣。問云何惡
T1705_.33.0276b10: 道得無生忍。答大經云。一切衆生皆有佛性。
T1705_.33.0276b11: 必當成佛。今遇佛善知識故得道也。及戒乘
T1705_.33.0276b12: 緩急前已具明。以三品戒緩生惡道。大乘急
T1705_.33.0276b13: 故。以惡道身見佛聞法。八部下。二八部
T1705_.33.0276b14: 得益也。三生入正位者下。三＊得道＊ &T049271;

促。
T1705_.33.0276b15: 由根有利鈍悟有淺深也。正位二義。一人空。
T1705_.33.0276b16: 別教十解圓十信得。二法空。別教初地圓教
T1705_.33.0276b17: 初住得。聞法已後。一生乃至十生得正位也。
T1705_.33.0276b18: 例如法華中損生云云。佛吿。下大章第三如
T1705_.33.0276b19: 來述成。文二。初讃能説。後讃所説。初文二。
T1705_.33.0276b20: 先正讃後述讃。初文二。一吿衆而吿實得道
T1705_.33.0276b21: 果者。以權行自知月光本迹。實則不知故
T1705_.33.0276b22: 吿之也。善男子是月光下。二發迹。昔於龍
T1705_.33.0276b23: 光所爲第四住炎慧開士我爲第八等觀菩
T1705_.33.0276b24: 薩。我今成佛。則月光爲法雲菩薩。何以知然。
T1705_.33.0276b25: 師子吼者名決定説。若非十地不能堪也。
T1705_.33.0276b26: 又淨名歎十地菩薩云。能師子吼名聞十方
T1705_.33.0276b27: 也。如是如是下。二述讃。先讃勝解。王所
T1705_.33.0276b28: 説教稱所詮理。教理相稱故再言如是。自九
T1705_.33.0276b29: 地已下。心口不能思不能議也。次明解般
T1705_.33.0276c01: 若。云唯佛與佛乃知斯事。經有作以佛非
T1705_.33.0276c02: 也。唯汝解此乃同佛地。不爲菩薩發問如
T1705_.33.0276c03: 是也。善男子下第二讃所説法。文三。初正
T1705_.33.0276c04: 讃二勸修後大衆供養。初文三。初釋不思議。
T1705_.33.0276c05: 次釋不可度量。後釋唯佛乃知。初更三。一略
T1705_.33.0276c06: 説。次假徵二藏。後廣釋。初文更四。一標
T1705_.33.0276c07: 數。謂十四般若＊也。三忍地下。二配當三忍。
T1705_.33.0276c08: 謂便忍三品。十住十止十堅心也。地地上
T1705_.33.0276c09: 中下三十忍者從初地至十地。各有上中下。
T1705_.33.0276c10: 十地成三十忍＊也。一切行藏下。三藏攝。一
T1705_.33.0276c11: 切行藏謂十三忍。一切佛藏即上品寂滅。此
T1705_.33.0276c12: 二攝諸功徳故名藏。不可思議者。四結不可
T1705_.33.0276c13: 思議＊也。何以故。二假徵行佛二藏也。一切
T1705_.33.0276c14: 諸佛下。＊三依義廣釋。文三。初就佛明不思
T1705_.33.0276c15: 議。二合釋二藏明不思議。後雙結二藏明不
T1705_.33.0276c16: 思議。初文二。先就化身明無生滅。二逐 &MT10769;

重
T1705_.33.0276c17: 釋。今初文二。一立二蕩。今初。法身無相。爲
T1705_.33.0276c18: 物故形王宮生雙林滅。以生滅化衆生也。而
T1705_.33.0276c19: 無生下二＊蕩。其用彌廣其體彌寂。故無生
T1705_.33.0276c20: 滅化也。無自他下。逐 &MT10769;

重釋。先法後喩。今
T1705_.33.0276c21:
T1705_.33.0276c22:
T1705_.33.0276c23:
T1705_.33.0276c24:
T1705_.33.0276c25:
T1705_.33.0276c26:
T1705_.33.0276c27:
T1705_.33.0276c28:
T1705_.33.0276c29:

Footnote:

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