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佛説仁王護國般若波羅蜜經疏神寶記 (No. 1706_ 善月述 ) in Vol. 33

T1706_.33.0291a01: 不時爲時者。雙非假實正顯中道第一義也。
T1706_.33.0291a02: 故知時義大矣哉。指廣可知。二約教明一時
T1706_.33.0291a03: 者。然以教所詮理行所歴位在藏通。則智有
T1706_.33.0291a04: 㭊體。於別圓則證分地住。雖有下中上上上
T1706_.33.0291a05: 之別而證入之妙不容前後。故云一時。若論
T1706_.33.0291a06: 此經。具説三教。合各從正。如上分別可也。而
T1706_.33.0291a07: 此別圓約接入説者。以般若通爲初門。接正
T1706_.33.0291a08: 分岐故。從初爲言。乍分接正。以正例接卒歸
T1706_.33.0291a09: 乎正也。佛者。能説教主也。雖通四教讓在下
T1706_.33.0291a10: 文。今且總作四悉義釋。謂佛名爲覺。諸煩惱
T1706_.33.0291a11: 者所覺也。身心二病者。兼業報也。因果圓
T1706_.33.0291a12: 滿等。三覺義足。能所具也。具故覺道能破有
T1706_.33.0291a13: 縛。乃名爲佛。而有機感時處之異。即世界悉
T1706_.33.0291a14: 也。謂劫初無病等。皆非感佛時也。東天下富
T1706_.33.0291a15: 而壽等言。不感佛處也。八萬歳時。雖曰長壽
T1706_.33.0291a16: 非感佛時。南天下人能未見果而修因。是能
T1706_.33.0291a17: 前覺者也。故雖減初乃至百歳。通能感佛。所
T1706_.33.0291a18: 以佛出其地。日若不出下。文有譬合。謂佛
T1706_.33.0291a19: 譬如日。日若不出則池花不現。出則生也。是
T1706_.33.0291a20: 花因日出。善以應生。爲人悉也。委合可知。三
T1706_.33.0291a21: 乘根性下。以有出世機故即能感佛。所謂斷
T1706_.33.0291a22: 有頂種者。即第九地一品思盡永出三界。故
T1706_.33.0291a23: 曰永度生死流。反顯若未破惡則不能感。此
T1706_.33.0291a24: 對治悉也。佛於法性下。以法性體遍一切處。
T1706_.33.0291a25: 未始動出。若有機感。於無動出見有動出。然
T1706_.33.0291a26: 則見有動出者。應化也。本無動出者。法性之
T1706_.33.0291a27: 身第一義也
T1706_.33.0291a28: 佛説仁王護國般若波羅蜜經疏神寶記卷第
T1706_.33.0291a29: 一
T1706_.33.0291b01:
T1706_.33.0291b02:
T1706_.33.0291b03: 佛説仁王護國般若波羅蜜經疏
T1706_.33.0291b04: 神寶記卷第二
T1706_.33.0291b05: 　四明沙門柏庭善月述　
T1706_.33.0291b06: 二約教釋佛者。四教佛也。佛本無四。從所説
T1706_.33.0291b07: 教故有四佛當分之身。通而言之。本唯一佛。
T1706_.33.0291b08: 以境本則三藏如來於色相上四見不同。以
T1706_.33.0291b09: 本迹則本是圓佛垂爲三迹。以眞中則四教
T1706_.33.0291b10: 各二。而有三雙感應之別。以體用則其體本
T1706_.33.0291b11: 一而用有四云云。得是諸意。四佛同異之論
T1706_.33.0291b12: 無壅矣。今且從當分以明。謂佛者翻名曰覺。
T1706_.33.0291b13: 覺有自他。亦曰覺滿。能覺世出世間因果之
T1706_.33.0291b14: 法。所謂苦集道滅是也。身壽八十等者。示同
T1706_.33.0291b15: 人法。雖出乎人而未離乎人。猶劣應而已。三
T1706_.33.0291b16: 十四心即八忍八智九無礙九解脱。總不出
T1706_.33.0291b17: 智斷二徳。能破見思者也。樹下成佛。所謂木
T1706_.33.0291b18: 菩提樹。簡異七寶故也。即三藏佛示成道相。
T1706_.33.0291b19: 帶丈六像現尊特身者。通被衍門利鈍二機
T1706_.33.0291b20: 故。所見相勝劣不同。所謂合身尊特者是而
T1706_.33.0291b21: 實一佛機見有異。非謂大邊存小名之爲帶。
T1706_.33.0291b22: 言合言共亦義云爾。舊多錯解故略示之云
T1706_.33.0291b23: 云。一念相應者。謂不同藏以三十四心漸修
T1706_.33.0291b24: 頓斷。今以智則一念相應與空無間。而斷有
T1706_.33.0291b25: 前後。則正使先已斷盡。至果但盡餘殘習氣
T1706_.33.0291b26: 而已。有異乎藏者。大小教門爲機設化不同
T1706_.33.0291b27: 故也云云。別佛相者。唯現巍巍堂堂尊崇特
T1706_.33.0291b28: 勝之身。受佛記者。亦曰受佛職。即色究竟天
T1706_.33.0291b29: 受佛職者是也。此與華嚴應相全同。而位次
T1706_.33.0291c01: 升降有異。在彼則以究竟果位升之。是爲一
T1706_.33.0291c02: 化應相之始。此當別教教道始斷一十二品無
T1706_.33.0291c03: 明。以權教行位降之。則止受佛職而已。一往
T1706_.33.0291c04: 似同而實大異雖異而同。未易定判。更當詳
T1706_.33.0291c05: 之云云。圓佛相者。不同前三。故曰隱前唯示
T1706_.33.0291c06: 不可思議如虚空相。要亦不離常所現相。以
T1706_.33.0291c07: 圓機一故。得以稱性同虚空等法界。唯依心
T1706_.33.0291c08: 現。不可以言言。不可以識識。如是體了是謂
T1706_.33.0291c09: 究竟法身。故曰吾今此身即是法身。記復遮
T1706_.33.0291c10: 之曰。非如太虚名爲圓佛。政恐學者因言錯
T1706_.33.0291c11: 會故也。此深有意。宜可思之。像法決疑下。引
T1706_.33.0291c12: 證四佛中。言或見蓮華臺等證別佛者。豈非
T1706_.33.0291c13: 應相全同華嚴而位次升降之異。餘三證義大
T1706_.33.0291c14: 略可知。本迹中以三佛爲迹。一佛爲本者。此
T1706_.33.0291c15: 約體用本迹言之。若以法華開顯部旨。所謂
T1706_.33.0291c16: 本是圓佛垂爲三迹。又曰。若得實意。方知四
T1706_.33.0291c17: 佛體用同殊。與今對論。固不可同日而語云
T1706_.33.0291c18: 云。約四佛明觀心者。不出以四句三觀攝今
T1706_.33.0291c19: 四佛。即于一念圓見三身。既見自心心佛不
T1706_.33.0291c20: 二覺境斯契。亦託佛觀心之旨也云云。釋住
T1706_.33.0291c21: 者。謂佛具三身。住處有八云云。大率西竺論
T1706_.33.0291c22: 家分別名義。類多如此。然亦無可不可。以今
T1706_.33.0291c23: 言之。佛本無住。無住之住有事有理。理住即
T1706_.33.0291c24: 第一義空。事住則如上分別。然則與向何以
T1706_.33.0291c25: 異邪。苟曰無住無不住。則無在無不在。但本
T1706_.33.0291c26: 其實神其化。則可限其數定其量。則未之敢
T1706_.33.0291c27: 聞。分別如此。義不可盡云云。約教釋住者。不
T1706_.33.0291c28: 出依四教。門由體析巧拙次不次等。入證二
T1706_.33.0291c29: 理以爲所住故從能入門則有四。依所住理
T1706_.33.0292a01: 則唯二。二則眞中之別。四乃即離之殊。而言
T1706_.33.0292a02: 有涅槃祕藏異者。謂涅槃則從眞空得名。祕
T1706_.33.0292a03: 藏則以三徳受稱。由此分別。理當有歸。權實
T1706_.33.0292a04: 而論。義不一概也云云。二釋城者。其文稍長。
T1706_.33.0292a05: 今隨節釋之。初翻華梵如文。天羅下。示本縁
T1706_.33.0292a06: 也。紹王位下。明斑足被擯之由。其國始號不
T1706_.33.0292a07: 害。而卒以日殺一人。安得不毒流天下反爲
T1706_.33.0292a08: 國人所擯棄邪。羅刹輔翼下。明普明爲班足
T1706_.33.0292a09: 所取。其説有二。一以啓信之端。所以成班足
T1706_.33.0292a10: 之徳。一爲起教之本。所以設法施之會。爲今
T1706_.33.0292a11: 般若之發起也。普集千王下。酬願立國。稱王
T1706_.33.0292a12: 舍之始也。又城中下。出王舍異稱。釋凡四義。
T1706_.33.0292a13: 亦可擬四悉。成因縁釋也云云。力盈二字恐
T1706_.33.0292a14: 作力蓋。或可作名盈。字之誤也。又靡伽陀下。
T1706_.33.0292a15: 翻名異。前未必正翻。各隨義譯也。兼出其國
T1706_.33.0292a16: 有十二城。而佛住有多少。爲報生法二身恩
T1706_.33.0292a17: 有輕重故也。如文云云。亦猶法華云觀樹及
T1706_.33.0292a18: 經行。爲報地樹二恩是也。故知吾佛聖人凡
T1706_.33.0292a19: 一出處要必有以。不徒然也。又舍下。約分
T1706_.33.0292a20: 字釋。謂王即王城。舍者有六精舍。故得其名。
T1706_.33.0292a21: 如文云云。三釋山者。謂耆闍崛山此翻靈鷲。
T1706_.33.0292a22: 凡三義。故曰云云。佛何故下。示佛多於二處
T1706_.33.0292a23: 説法。以其山城倶勝故也。准論釋云云。今説
T1706_.33.0292a24: 般若。亦於其處以其勝一也。然於餘處説經。
T1706_.33.0292a25: 豈必不勝邪。故知偏強之説。一往云爾。列同
T1706_.33.0292a26: 聞衆。謂比丘等三乘之別。同聞如來一音之
T1706_.33.0292a27: 教。故曰同聞。而設化有權實。得益有淺深。故
T1706_.33.0292a28: 有發起影響當機結縁四種之別云云。問諸
T1706_.33.0292a29: 經列衆。或云三乘人天或比丘等四。今何特
T1706_.33.0292b01: 異云發起等耶。答中或有言三乘從人列也。
T1706_.33.0292b02: 言發起等以類言也。若從人列經亦言之。但
T1706_.33.0292b03: 今先以類論。故言一者影響二者發起等。然
T1706_.33.0292b04: 言人而不言類。則衆故多端不一而足也。言
T1706_.33.0292b05: 類而不言人。則類必統攝。雖有諸四衆而義
T1706_.33.0292b06: 必通收。要不出權實淺深故也。今約一衆而
T1706_.33.0292b07: 開四類。則衆衆皆四。有何一衆而不攝耶。何
T1706_.33.0292b08: 一機而不辯邪。此特言類不言人之所以也。
T1706_.33.0292b09: 又曰比丘比丘尼等各有四義者。則以人從
T1706_.33.0292b10: 類言也。論三乘等列次前後可知。言菩薩心
T1706_.33.0292b11: 勝形劣者。若論形服未必劣於聲聞。今以出
T1706_.33.0292b12: 家形服比之故也。初釋聲聞衆。與者共義。據
T1706_.33.0292b13: 論作七一義解。謂比丘等雖多不同。而所依
T1706_.33.0292b14: 時處等七無不一故。如文。若委明同異。具如
T1706_.33.0292b15: 妙記云云。然以後世論之。使無法以一之。而
T1706_.33.0292b16: 人情各異。又安得而共邪。而云和合爲衆亦
T1706_.33.0292b17: 浪語耳。通號中言大羅漢者。大亦云多云勝。
T1706_.33.0292b18: 故兼三義釋之。亦取摩訶衍多含意也。委如
T1706_.33.0292b19: 別釋翻。釋比丘爲五義者。本唯三名。謂乞士
T1706_.33.0292b20: 等因三名也。應供等果三義也。以因配果義
T1706_.33.0292b21: 如常釋。今加二義。於文非要。分字之釋殊乖
T1706_.33.0292b22: 梵語。未詳所自。置之可也云云。明於位中簡
T1706_.33.0292b23: 學無學者。依成論釋。言羅漢二種。謂行之與
T1706_.33.0292b24: 住。行謂所行位在學人。住即當果。以分二異。
T1706_.33.0292b25: 又曰五戒賢者皆行阿羅漢。是即學位。學於
T1706_.33.0292b26: 無學之行云爾。亦不全同果向之別。信如所
T1706_.33.0292b27: 明無定論也。釋羅漢中翻釋三義。謂不生殺
T1706_.33.0292b28: 賊應供。以果對因其義彌顯。此藏通意也。若
T1706_.33.0292b29: 從圓極義釋。則不生等皆約中道。故曰非但
T1706_.33.0292c01: 不生等。謂無漏涅槃亦皆不生故也。供應反
T1706_.33.0292c02: 之。謂以慈悲之徳應彼所求。即供應義也。有
T1706_.33.0292c03: 爲功下。凡八科法門歎聲聞徳。或作六科。則
T1706_.33.0292c04: 後二爲總。開合異耳。如後出云云。諸經歎徳
T1706_.33.0292c05: 多以辭句叙述歎之。而此特異擧諸法門歎
T1706_.33.0292c06: 者。是彰人必有徳徳必在人以徳顯人之意
T1706_.33.0292c07: 也。下去例爾。又曰亦可歎三人者。文本在聲
T1706_.33.0292c08: 聞。今取般若部旨故。二乘亦通後教。二釋異
T1706_.33.0292c09: 者。多應三假之名義該別圓故也。有爲擧智
T1706_.33.0292c10: 徳下。約智斷釋。若論二徳。斷證必倶就境以
T1706_.33.0292c11: 論。道滅本一。今作異釋。亦一往云爾。如常
T1706_.33.0292c12: 論。當約二種解脱分之云云。次約十智歎者。
T1706_.33.0292c13: 謂一法智等即於欲界九品界繋思中。修四
T1706_.33.0292c14: 行觀發無漏智。如是一一諦下所發。是爲四
T1706_.33.0292c15: 法智。於上二界界繋法中。各修四行觀。是
T1706_.33.0292c16: 爲四比智。比謂比前所發智也。通總而言。共
T1706_.33.0292c17: 爲一比一智。及他心世智爲四。更加後四諦
T1706_.33.0292c18: 智及盡無生共爲十。若只合前後四諦爲八。
T1706_.33.0292c19: 加盡無生智。則十數亦足。當知只是開合異
T1706_.33.0292c20: 耳。五苦智下。重明十六行觀。不過廣上文耳。
T1706_.33.0292c21: 於集智中文似差互。盡無生智中引論釋可
T1706_.33.0292c22: 知。以次更加如實成十一智。約大教論。非關
T1706_.33.0292c23: 開顯。唯在於佛不及二乘。仍對學無學明増
T1706_.33.0292c24: 減之異。如文。次歎三根中。先對智辯。次隨
T1706_.33.0292c25: 釋者。謂於見道前以信等九根成就信法兩
T1706_.33.0292c26: 行。至見道中向未知根。今知無漏故名欲知。
T1706_.33.0292c27: 如是次第歴於思惟無學二道。轉名知根知
T1706_.33.0292c28: 已等。十六心行。前釋諦智已明。今復列之何
T1706_.33.0292c29: 邪。然向所明但是擧類歎徳。非專約行。若約
T1706_.33.0293a01: 行次應在智前。今言心行。義當後果。亦復何
T1706_.33.0293a02: 咎。但疑缺一今字云云。亦委如籤釋況十六
T1706_.33.0293a03: 行之言復該衆義故不一途。如疏云云。又心
T1706_.33.0293a04: 行云者。義有即離。今簡即從離。亦且一往。以
T1706_.33.0293a05: 十六行法相在小故也。三假歎徳言法假等
T1706_.33.0293a06: 者。先指體釋名。謂受名在初。想行從之。識爲
T1706_.33.0293a07: 受主故。通得名受。而曰自實無體藉他方有
T1706_.33.0293a08: 者。言所以假也。止觀所謂無主而生是也。又
T1706_.33.0293a09: 曰一虚二實相形得名者。釋虚實也。而曰只
T1706_.33.0293a10: 實而虚。合云實虚從通結示云爾。惟其實虚。
T1706_.33.0293a11: 此實所以爲幻。幻故成於通義。三假之中各
T1706_.33.0293a12: 有三觀。准上別約三觀説也。法假即虚者。謂
T1706_.33.0293a13: 法以虚故不實。不實故空。是爲空觀。空即假
T1706_.33.0293a14: 實者。對假名實。實而非實。實處即空故。一色
T1706_.33.0293a15: 一香本當於假。以體空故無非般若。以即理
T1706_.33.0293a16: 故空只是假。即假觀也。觀字是中者。惟其中
T1706_.33.0293a17: 有非空非假之體。而有能空能假之用。故空
T1706_.33.0293a18: 假爲方便得入中道。以中奪邊故二邊但有其
T1706_.33.0293a19: 名不名爲觀。由中實故始得言之。此並約法
T1706_.33.0293a20: 假明也。其次二觀類推可解云云。若約三假
T1706_.33.0293a21: 明圓觀者。圓無別圓。但依次第融歸一心即
T1706_.33.0293a22: 空假中。自然亡照。於是得矣。智論下。引喩釋
T1706_.33.0293a23: 成爲三。初立二喩。如狗臨井喩意可知。叱應
T1706_.33.0293a24: 作吠。相影二字恐倒。衆生亦爾下。合也。仍該
T1706_.33.0293a25: 三義。謂法假等。如文云云。又一切法但從
T1706_.33.0293a26: 名字和合名爲身等。更無餘名者。無別名也。
T1706_.33.0293a27: 亦應作法。所謂三界無別法。唯一假名是也。
T1706_.33.0293a28: 諸皆即事爲名爲分等可知。三空等下。釋歎
T1706_.33.0293a29: 三昧徳也。由假達空故。次歎三空。亦因果次
T1706_.33.0293b01: 第。謂法假故空等。對義可知云云。故大論下。
T1706_.33.0293b02: 引論明三十七品爲趣涅槃門。則道品爲能
T1706_.33.0293b03: 趣。趣於所趣涅槃之門。又謂涅槃門有三。則
T1706_.33.0293b04: 三空。又爲趣涅槃門。是應立兩重門義。謂外
T1706_.33.0293b05: 門則道品是也。内門則三空是也。是則如來
T1706_.33.0293b06: 大寂滅樂三徳堂奧尤爲深邃也。言空門者
T1706_.33.0293b07: 下。牒釋也。謂觀諸法無我。我所則去。其蔽
T1706_.33.0293b08: 者。從因縁和合而有。則了法縁主當處即空
T1706_.33.0293b09: 也。無有作受則稱本自空也。由三義故名曰
T1706_.33.0293b10: 空門。無相門者。謂觀身雖空領上空門。而有
T1706_.33.0293b11: 相在對治相著。以修無相故。如説屈伸俯仰
T1706_.33.0293b12: 等。皆所謂相也。相本無實而動轉者風。風依
T1706_.33.0293b13: 於識則有所作。識若滅者念念無故何有於
T1706_.33.0293b14: 相哉。無相則無我。而見有男女等相。是有我
T1706_.33.0293b15: 心在無智慧故。妄見有骨鎖連持等相。所謂
T1706_.33.0293b16: 皮骨覆機關動作。如木偶是也。事見列子云
T1706_.33.0293b17: 云。無作門者。凡所作相依於無相。無相亦無。
T1706_.33.0293b18: 所作安有。故曰無相亦無是名無作。是三空
T1706_.33.0293b19: 門爲諸禪中要。若無此定不名三昧。易多退
T1706_.33.0293b20: 失故。説唯三種人能到涅槃。謂持戒觀空精
T1706_.33.0293b21: 進。有是三者則三十七品思過半矣。由初門
T1706_.33.0293b22: 故得三解脱。則第二門從而可造。其去祕藏
T1706_.33.0293b23: 不遙矣。四諦十二縁下。總結歎可知。若以諦
T1706_.33.0293b24: 縁自爲二科。殆似煩重。況後歎縁覺文亦有
T1706_.33.0293b25: 是句何乎。今得以申析之。然諦縁度等以藏。
T1706_.33.0293b26: 則利鈍各稟。開合之異。今是通乘。故得會而
T1706_.33.0293b27: 爲一。則有同別也。如疏云云。又曰四諦鈍根
T1706_.33.0293b28: 者觀下。兼後因縁利鈍者觀。則有通有別。及
T1706_.33.0293b29: 出大經。各通四教。則隨文用與義不一揆也。
T1706_.33.0293c01: 二列縁覺衆。言大仙縁覺者。標位有三。謂一
T1706_.33.0293c02: 者獨覺等。本列縁覺而以大仙云者。即所謂
T1706_.33.0293c03: 以外況内。取其悟同得以稱之。二因縁覺。即
T1706_.33.0293c04: 今所列同聞是也。雖出佛世與彼獨悟無生。
T1706_.33.0293c05: 何以異焉。非斷非常等。凡約三義釋。通而言
T1706_.33.0293c06: 之。以縁生故非斷。以縁滅故非常。非斷非常。
T1706_.33.0293c07: 所歎之徳盡矣。三小辟支佛亦云獨覺。於其
T1706_.33.0293c08: 兩間有同有異。以類同故出無佛世。以根異
T1706_.33.0293c09: 故小大則殊。大不制果故唯無學。此仍住因
T1706_.33.0293c10: 猶學人耳。支佛根性頗不易明。大略如此云
T1706_.33.0293c11: 云。料簡二重。初問該二意。謂三乘若一向異
T1706_.33.0293c12: 不應兩處各明諦縁。次列菩薩。仍名羅漢。若
T1706_.33.0293c13: 一向同則三乘何別。答言。於一境上取悟自
T1706_.33.0293c14: 差。謂通約諦縁本同一境。而隨機異解取悟
T1706_.33.0293c15: 不一。故譬之三獸度河等云云。故大經下。引
T1706_.33.0293c16: 同證別。以境同故通觀因縁。以證別故得菩
T1706_.33.0293c17: 提異。亦應兼出四種四諦。如上云云。良由下。
T1706_.33.0293c18: 結旨酬答可知。次問意以大仙縁覺本出無
T1706_.33.0293c19: 佛世。今何列在同聞衆耶。以經無獨覺之名
T1706_.33.0293c20: 故。通以縁覺爲問。答謂縁覺佛世亦有。但在
T1706_.33.0293c21: 聲聞數攝。今言縁覺出無佛世者。此約獨覺
T1706_.33.0293c22: 云爾。列菩薩衆爲五。翻譯名義云云。大道心
T1706_.33.0293c23: 者。以今言之。則實智方便智諸功徳皆成就
T1706_.33.0293c24: 也。大士亦曰開士。謂能任持大事開通法道
T1706_.33.0293c25: 也。約教中言心勝道卑者。菩薩先人後己。篤
T1706_.33.0293c26: 於爲物故勝聲聞。此當藏三祇百劫。未論斷
T1706_.33.0293c27: 惑故劣於羅漢。通雖異藏。而教無變造之詮。
T1706_.33.0293c28: 故説留習。習不獨生故。説扶願。所以異也。十
T1706_.33.0293c29: 地行圓當知如佛者。以第十地亦名菩薩故
T1706_.33.0294a01: 得如名。謂與當教佛齊也。非成不成者。謂以
T1706_.33.0294a02: 無作心觀不二境。則諸行無作故非成。一念
T1706_.33.0294a03: 圓證故非不成。今此下。結判前所列菩薩義。
T1706_.33.0294a04: 今此正當衍教初門。則是共行十地至第八
T1706_.33.0294a05: 地。有兼通含別之義。以正兼接故云密兼。非
T1706_.33.0294a06: 顯密之密也。若據大品三種發心。則又三教
T1706_.33.0294a07: 各詮之義應通。二説可也。皆羅漢者。明菩薩
T1706_.33.0294a08: 位也。三祇菩薩既未斷惑不名羅漢。至果方
T1706_.33.0294a09: 得稱之。又本行云者。文有二意。一約菩薩至
T1706_.33.0294a10: 果得名。二約如來正施小化一往俯同印證
T1706_.33.0294a11: 云爾。至後二味乃當廢斥。何皆之有。於三教
T1706_.33.0294a12: 菩薩。約位格量如文。又引大品文證。謂是菩
T1706_.33.0294a13: 薩別立忍名。是亦褒揚菩薩引進二乘之意。
T1706_.33.0294a14: 然前於聲聞明皆羅漢。則無間於學無學。今
T1706_.33.0294a15: 於菩薩有收有簡。此何意耶。答中以菩薩形
T1706_.33.0294a16: 無定準爲釋。今謂是固一説。而不無餘意。前
T1706_.33.0294a17: 約聲聞。唯學無學則進有學以至無學故皆
T1706_.33.0294a18: 名之。今明菩薩既渉別圓。則有後位可望。故
T1706_.33.0294a19: 約眞似對論收簡。疏不云者略耳。問若下。釋
T1706_.33.0294a20: 重明所以。謂今明菩薩形服既通。或同凡小
T1706_.33.0294a21: 未免混濫。故復更明則知進退有在。謂貴小
T1706_.33.0294a22: 乘者。使知大小徳齊。所以進小乘也。取名相
T1706_.33.0294a23: 者。悟凡聖道越。所以退凡夫也。故重明之。次
T1706_.33.0294a24: 出餘意。實智功徳下。凡十一科。於中先歎智
T1706_.33.0294a25: 徳。有實智有方便智。實智照空。即般若之體。
T1706_.33.0294a26: 方便智照有。即般若之用。如維摩明實慧方
T1706_.33.0294a27: 便縛脱四句。與今近之矣云云。向者明位下。
T1706_.33.0294a28: 重出明位歎徳共別所以。今約通教七八以
T1706_.33.0294a29: 對二智。則七地無生忍位故當實智。過此則
T1706_.33.0294b01: 權智也。不約被接義釋。更復何乎。行獨大乘
T1706_.33.0294b02: 者。歎以別在菩薩所乘也。二乘無分故云獨
T1706_.33.0294b03: 大云云。四歎眼者。具應明五眼。而有進否之
T1706_.33.0294b04: 異。菩薩在因行位未圓。則唯四眼。未至極果
T1706_.33.0294b05: 故無佛眼。然以如佛義推。通亦應具。若圓頓
T1706_.33.0294b06: 初心雖是肉眼。以解勝故名爲佛眼。今於十
T1706_.33.0294b07: 信云者。則復以似證進之爾。次歎通者。准眼
T1706_.33.0294b08: 例之。故唯五通。讓極果故。不至於六。進否如
T1706_.33.0294b09: 上云云。三達者下。於六通中明達三世謂之
T1706_.33.0294b10: 三明。文誤一來字。十力者。具列如智論。於中
T1706_.33.0294b11: 不厭生死力者。惟其具餘九力。抑由無我故。
T1706_.33.0294b12: 於生死而不厭倦。則力莫大焉。二乘無是力
T1706_.33.0294b13: 故不免怕怖。求出離也。四無量心者。謂其縁
T1706_.33.0294b14: 心廣大故稱無量。本是梵行。今歎菩薩。是亦
T1706_.33.0294b15: 菩薩徳也。縱具前三。而未能捨未善也。惟能
T1706_.33.0294b16: 彼已無著。斯其爲行至矣。故注云云。餘諸法
T1706_.33.0294b17: 相名義。如法界次第可知。金剛滅定者。歎斷
T1706_.33.0294b18: 徳也。對前諸科多皆屬智。是爲智斷二徳。智
T1706_.33.0294b19: 謂以智斷惑。斷謂因斷會證。所謂無礙道斷
T1706_.33.0294b20: 言智徳也。解脱道證言斷徳也。又曰。智徳實
T1706_.33.0294b21: 斷斷。謂以智則實有所斷。斷徳不斷斷。謂不
T1706_.33.0294b22: 斷則已斷必有證。亦由斷故證。此理尤難明。

T1706_.33.0294b23:

又斷之爲言斷也

上
音

斷而不續是爲斷義。亦

T1706_.33.0294b24: 無能所可得圓覺。所謂首已斷故無能斷者。
T1706_.33.0294b25: 故譬之如金剛。定能碎煩惱而自體不動。即
T1706_.33.0294b26: 其理也。首楞嚴。此翻健相。謂其自性勇健。偏
T1706_.33.0294b27: 能降魔制敵故也。復有千萬億下。三列雜類
T1706_.33.0294b28: 衆。凡爲四。一人。二士。三天。四賢。分科翻譯

T1706_.33.0294b29:

可知。賢衆文誤。作人正釋五戒者。謂離

去
音

殺

T1706_.33.0294c01: 盜婬等。但防身口而不言意業。擧末可以知
T1706_.33.0294c02: 本也。飮酒一戒通防二業者。略不言意。對上
T1706_.33.0294c03: 云爾。亦義如上釋。此當人乘。未論小大防不
T1706_.33.0294c04: 防義。若離對十善則天乘也。因引提謂波利
T1706_.33.0294c05: 文者。即佛初成道未轉法輪。且爲二人符其
T1706_.33.0294c06: 本習。説五戒法。故有今問答之文。具明五戒
T1706_.33.0294c07: 不四不六廣大包涵無乎不在。則有五星等
T1706_.33.0294c08: 八事一一主對云云。以不殺下。以五戒配五
T1706_.33.0294c09: 方。則東方屬木。木主仁。仁以養生爲本。故不
T1706_.33.0294c10: 殺配之。餘戒類此。如諸文云云。若約圓頓教
T1706_.33.0294c11: 旨。得意持犯無非圓乘。具如光明疏釋云云。
T1706_.33.0294c12: 然此一經説時在初而非初教。以其三寶未
T1706_.33.0294c13: 備非出世教本故。亦既施小兼收旁攝可也。
T1706_.33.0294c14: 昔人不達立爲人天初教。致爲今家七義所
T1706_.33.0294c15: 破。具在玄文。亦委如別章云云。隣聖曰賢。又
T1706_.33.0294c16: 曰假名行人者。一往賢聖對釋。故曰隣聖。迹
T1706_.33.0294c17: 而言之。方當近事。尚未得爲觀行中人。故以
T1706_.33.0294c18: 假名稱之。猶名字也。皆行阿羅漢者。以此冠
T1706_.33.0294c19: 下。則無學行位及十地等皆所修法。故知迹
T1706_.33.0294c20: 雖同凡。本皆羅漢及菩薩等。若此進退未易
T1706_.33.0294c21: 評量。要之但是預佛嘉會。其爲本迹莫得而
T1706_.33.0294c22: 議也。十地有三種下。皆經論所出不同。自非
T1706_.33.0294c23: 一家教旨區以別之。孰得明其用與淺深哉。
T1706_.33.0294c24: 謂三種者。一者三乘共行十地。此當通位。如
T1706_.33.0294c25: 常列釋。二如大論明乾慧有二種。一者聲聞
T1706_.33.0294c26: 乾慧地。如前共行是也。行位功徳全同三藏。
T1706_.33.0294c27: 故曰聲聞。獨爲涅槃。其所習行皆爲自度。但
T1706_.33.0294c28: 在通別。或習觀佛三昧正觀也。不淨觀等助
T1706_.33.0294c29: 觀也。然皆初心淺行未得禪定理水。雖有薄
T1706_.33.0295a01: 慧未能相應故。名乾慧等云云。於菩薩下。二
T1706_.33.0295a02: 明菩薩乾慧等十地。即文所謂於菩薩初發
T1706_.33.0295a03: 心。乃至未得順忍者。是以別言之。則同十信
T1706_.33.0295a04: 外凡。此下二類並通別相間而言。對文可見。
T1706_.33.0295a05: 乃至菩薩地者。初歡喜地至法雲地。皆名菩
T1706_.33.0295a06: 薩。借別名通是也。由是言之。別立忍名本當
T1706_.33.0295a07: 別位。而借以名通。以其在菩薩則各有忍徳
T1706_.33.0295a08: 勝於二乘。是亦衍門陶汰之意也。使不以借
T1706_.33.0295a09: 位名之。則混而無辨。餘如玄義止觀等文。故
T1706_.33.0295a10: 知一家借義其有旨哉。佛地等者。亦由前諸
T1706_.33.0295a11: 菩薩於因地自他功徳滿足故。至果時成就
T1706_.33.0295a12: 種智。得以佛地名之也。若別圓十地始終本
T1706_.33.0295a13: 是菩薩。不與二乘人共。其位歴然不須借也。
T1706_.33.0295a14: 但就別自論則猶存教道。故有隔歴之説。唯
T1706_.33.0295a15: 圓證道一向圓融故。注云云以別之耳。又曰
T1706_.33.0295a16: 迴向五分法身者。若論迴向本當地前。今反
T1706_.33.0295a17: 列其後。以歎迴向者。疏約別接申之。使不滯
T1706_.33.0295a18: 於空令歸於中。即迴向義也。言具足下。對前
T1706_.33.0295a19: 偏眞五分未足。今爲滿足故也。五分不出三
T1706_.33.0295a20: 身。謂前四分功徳身也。知見智身也。以是共
T1706_.33.0295a21: 嚴性徳法身。則三身宛足。其旨彌顯也。迴向
T1706_.33.0295a22: 爲善利者。今略出其二。謂迴自向他迴因向
T1706_.33.0295a23: 果。果必至極則迴事向理義該之矣。歎清信
T1706_.33.0295a24: 女亦具十地功徳。於此始開十地三生之説。
T1706_.33.0295a25: 不出始中終歴於十地共成三十生。所謂増道
T1706_.33.0295a26: 損生是也。與夫一地具諸地功徳。又曰初地
T1706_.33.0295a27: 不知二地擧足下足。及今所引善入出住。義
T1706_.33.0295a28: 不一向。乃知圓頓法門理不可盡。歎居士徳
T1706_.33.0295a29: 中。言七賢有二者。並如文。然於地前凡有所
T1706_.33.0295b01: 行。莫不謂之調心順道。使心不調則道不順。
T1706_.33.0295b02: 道不順則聖無由入。斯言盡矣。此大乘七賢
T1706_.33.0295b03: 名相稍別未檢。外國稱積財至億爲居士。與
T1706_.33.0295b04: 夫淨名富有七淨財者。相去遠矣。今見世人
T1706_.33.0295b05: 多尚稱之。不幾於濫且涜乎。徳行具足者。謂
T1706_.33.0295b06: 徳即是行。亦成徳之行。今且從初釋義亦可
T1706_.33.0295b07: 此句爲總。下諸功徳爲別。謂二十二品通言
T1706_.33.0295b08: 凡八科道品有四云云。唯對位一種除七覺
T1706_.33.0295b09: 八正屬於見道。餘品在前。故但成二十二也。
T1706_.33.0295b10: 十一切入等諸科名相。具如法界次第云云。
T1706_.33.0295b11: 問八解脱者。謂有觀有證。今猶在賢觀而未
T1706_.33.0295b12: 得。何遽歎邪。答中前七從觀。雖未證滅。從多
T1706_.33.0295b13: 爲言耳。又問解脱何義者。謂以棄背捨去爲
T1706_.33.0295b14: 義。始於棄色無色。棄心無心。心色兩忘終。於
T1706_.33.0295b15: 滅盡但有縁心。亦應舍去。惜乎小教止是耳
T1706_.33.0295b16: 矣。至於諸無可舍舍者爲誰。能所雙絶無法
T1706_.33.0295b17: 當情。固非所及也。又問遍等三處何別者。答
T1706_.33.0295b18: 以見有所棄即所棄爲解脱。而見有一切勝
T1706_.33.0295b19: 境界者。即能勝爲勝處。不唯能勝。而又能
T1706_.33.0295b20: 廣唯心所變。一切處無非青等。其爲境界何
T1706_.33.0295b21: 如哉。是安得不以爲勝而作聖解乎。過是斯
T1706_.33.0295b22: 爲善矣。三慧者。謂從聞思修次第増進。爲入
T1706_.33.0295b23: 道之漸。而悉能發慧。故通得其名。以次對
T1706_.33.0295b24: 位可知。與夫觀音從聞思修入三摩地者。異
T1706_.33.0295b25: 矣云云。十六諦四諦等。約諦觀門歎。有通有
T1706_.33.0295b26: 別。謂世出世間因果之法。總而爲四。謂苦集
T1706_.33.0295b27: 滅道。別分四種。則生滅無生無量無作。約眞
T1706_.33.0295b28: 中巧拙以論。一皆審實故稱爲諦。若委分別。
T1706_.33.0295b29: 義不可盡。今依疏釋。謂於忍位中有上中下
T1706_.33.0295c01: 遍觀等異。凡十六諦行。從行言之。則曰觀門。
T1706_.33.0295c02: 從所觀境。則曰諦門。並指如上説云云。四三
T1706_.33.0295c03: 二一品觀者。不出以四善根歎居士徳也。自
T1706_.33.0295c04: 煖至世第一。而有逆數順除之異。逆數則前
T1706_.33.0295c05: 前加於後後。順除則後後減於前前。如文可
T1706_.33.0295c06: 知。或約四果從後向前。非此中意。故從前釋
T1706_.33.0295c07: 得九十忍者。舊説凡三釋。並不用。今取經正
T1706_.33.0295c08: 別結文。自二十二品下諸法相共成八十一
T1706_.33.0295c09: 數。兼四禪等九。恰得九十忍。幸有明文數義
T1706_.33.0295c10: 足用。何必其他。而通稱忍者。無他亦安之而
T1706_.33.0295c11: 已。既曰調心方法。有何一法而非忍乎。列天

T1706_.33.0295c12:

數中。言以萬數

上
音

萬者。只是萬萬成億耳。餘

T1706_.33.0295c13: 三本不同。總別開合具略之異。對證可知。五
T1706_.33.0295c14: 喜樂天者。文兼二説。謂五支者。即四禪所發
T1706_.33.0295c15: 支林功徳。非關天數。若云後五淨者。即五那
T1706_.33.0295c16: 含天是也。而言喜樂者。亦義言之爾。此乃三
T1706_.33.0295c17: 果聖人散迹諸天。本無定所。楞嚴所謂如今
T1706_.33.0295c18: 世間曠野深山聖道場地。皆阿羅漢所住持
T1706_.33.0295c19: 故。世間麁人所不能見是矣。以次四禪附列
T1706_.33.0295c20: 於此。委如倶舍云云。天定功徳定等。如疏節
T1706_.33.0295c21: 釋。即修報二義也味謂味著禪定。但於根本
T1706_.33.0295c22: 定上有所味著是也。若於禪無著。則曰淨禪。
T1706_.33.0295c23: 如六行觀八聖種等云云。有小五欲者。謂執
T1706_.33.0295c24: 手笑視等。即其義也。若言六欲。從處言之。四
T1706_.33.0295c25: 信成就者。謂信三寶及戒。是爲四不壞信。亦
T1706_.33.0295c26: 淨信也。復有五道。下總列。中或但列人天。則
T1706_.33.0295c27: 受道之器。或通明五道。則沒修羅。以於鬼畜
T1706_.33.0295c28: 無定形故。若言三善三惡及四趣等。則六道
T1706_.33.0295c29: 數足云云。又六道中言先後者。先有天人三
T1706_.33.0296a01: 惡次之。修羅則或有無故。先後不定。或於此
T1706_.33.0296a02: 經無縁種故。不在所列之數。列他方衆。云他
T1706_.33.0296a03: 處異見者。謂於他方衆會而見有異。或雖見
T1706_.33.0296a04: 有去來。而無去來之迹。或見彼衆不起于座
T1706_.33.0296a05: 而來此土。成就化事等。此皆隨縁異見。總彰
T1706_.33.0296a06: 不異議化也。復有變十方淨土者。變猶法華
T1706_.33.0296a07: 變淨之變表淨三土也。接所現淨相。雖無分
T1706_.33.0296a08: 別。而一往約事。且從示現報土爲言。故曰非
T1706_.33.0296a09: 寂光之淨。蓋寂光淨相唯極智所見。非餘下
T1706_.33.0296a10: 地及化衆所到也。且曰。現百億高座者。華嚴
T1706_.33.0296a11: 應相也。及華上者。即樹下千百億化身也。其
T1706_.33.0296a12: 實皆華藏境界不動不離而升而遊。故曰云
T1706_.33.0296a13: 云。八部大衆各坐寶花者。總彰主伴不思議
T1706_.33.0296a14: 化事也。佛及大衆各説般若者。蓋般若有二。
T1706_.33.0296a15: 謂共不共。共如此經。不共即華嚴。雖共不共
T1706_.33.0296a16: 異。皆般若也。既皆般若亦無非華嚴。故知佛
T1706_.33.0296a17: 化融通初無彼此。人情自生異見耳。於中疏
T1706_.33.0296a18: 出八部。以四王各領二衆爲八。而諸經又以
T1706_.33.0296a19: 天龍等爲八。其實皆護法衆也云云。坐九級
T1706_.33.0296a20: 座者。據疏只應改劫作級。謂層級也。今經本
T1706_.33.0296a21: 既已正自不須更改。況劫字未必訓級。雖略
T1706_.33.0296a22: 可也。然以今所集衆各若干數已不思議。況
T1706_.33.0296a23: 皆來集會各坐此座。而其會廣九百五十里。
T1706_.33.0296a24: 亦只約世諦説耳。若不思議豈直若干數量而
T1706_.33.0296a25: 已。如維摩丈室容三萬二千師子座。校此殆
T1706_.33.0296a26: 不容以廣狹優劣論也。以是知佛化但可作
T1706_.33.0296a27: 不思議會。若以凡情分別。幾何而不爲誕乎。
T1706_.33.0296a28: 雖然要且未免癡人説夢。問諸經下。問列衆
T1706_.33.0296a29: 可知。答中謂三界果報可由業論。其如見佛
T1706_.33.0296b01: 有縁無縁之異。未必一向以善惡分。故曰云
T1706_.33.0296b02: 云。以例聞法不聞法等。亦應可見。今以大經
T1706_.33.0296b03: 一文正之。則戒緩未必爲障。乘緩斯爲障爾。
T1706_.33.0296b04: 以次二句。則縁無縁之説。乃得其正焉。應更
T1706_.33.0296b05: 分別乘戒各有三品互論緩急等四句。如文。
T1706_.33.0296b06: 僉猶皆也
T1706_.33.0296b07: 佛説仁王護國般若波羅蜜經疏神寶記卷第
T1706_.33.0296b08: 二
T1706_.33.0296b09:
T1706_.33.0296b10:
T1706_.33.0296b11:
T1706_.33.0296b12: 佛説仁王護國般若波羅蜜經疏
T1706_.33.0296b13: 神寶記卷第三
T1706_.33.0296b14: 　四明沙門柏庭善月述　
T1706_.33.0296b15: 爾時十號下。二發起序文爲五。言爾時者。謂
T1706_.33.0296b16: 當爾衆集之後。現瑞發起之前。適當是時也。
T1706_.33.0296b17: 十號等者。是教主萬徳位號也。所以發起時
T1706_.33.0296b18: 衆渇仰之心。其爲徳也至矣。略言有四。曰十
T1706_.33.0296b19: 號。曰三明。曰智徳。曰斷徳。凡是徳號莫不備
T1706_.33.0296b20: 在是矣。亦各以其盛者言之。十號名相如別
T1706_.33.0296b21: 釋云云。智斷徳如上解云云。釋迦牟尼對上
T1706_.33.0296b22: 通號。此其別也。謂釋迦者姓也。此云能仁。牟
T1706_.33.0296b23: 尼者名也。此云寂默。既仁且默則仁徳而靜
T1706_.33.0296b24: 者也。推而極之。斯佛之道可至焉。爲其徒者。
T1706_.33.0296b25: 可不務乎。天竺凡四姓。釋迦乃金輪種姓。所
T1706_.33.0296b26: 謂刹帝利是也。餘婆羅門等。如別出云云。若
T1706_.33.0296b27: 夫姓氏之姓。則或姓釋。或瞿曇。或甘蔗等。隨
T1706_.33.0296b28: 其世系得姓不同。民歸如市者。猶書云。昔者
T1706_.33.0296b29: 大王居邠。狄人侵之。邑于岐山。從之者如歸
T1706_.33.0296c01: 市是也。初年八月即如來將説是經。現瑞發
T1706_.33.0296c02: 起時也。疏引眞諦三藏所判。不出有三。一以
T1706_.33.0296c03: 如來在世四十五年説法。二以轉三法輪用配
T1706_.33.0296c04: 四十五年之數。三以顯密兩教以判倶時前
T1706_.33.0296c05: 後。今以一家成説有三不易。以形之當見臧
T1706_.33.0296c06: 否也。謂如來成道後五十年説法。經論所同。

T1706_.33.0296c07:

一不可易也

唯十二遊經有三十五成
道之説。乃機見不同爾

二以小始十

T1706_.33.0296c08: 二年説四阿含教。二不可易也。三以般若之
T1706_.33.0296c09: 後靈山八載説法華。三不可易也。以此格彼
T1706_.33.0296c10: 年數進退居然可知。今謂初年月八日者。當
T1706_.33.0296c11: 是説諸部般若之後。接次仁王乃其時也。而
T1706_.33.0296c12: 言月八日者。猶正月初八。文之略耳。方坐
T1706_.33.0296c13: 猶始坐。亦正也。若佛本住及自證法其住久
T1706_.33.0296c14: 矣。而曰方坐者。以修顯性云爾。十地非前所
T1706_.33.0296c15: 謂十地。疏引同性經云云。乃佛所住地。亦猶
T1706_.33.0296c16: 楞伽不次之十。非次第十地也。而疏以別接
T1706_.33.0296c17: 通等爲釋。雖不無是理。終非通方之論。姑置
T1706_.33.0296c18: 之云云。又曰。入大寂室三昧者。前所住地豈
T1706_.33.0296c19: 乖寂理。一往以論前所住者智也。今所入者
T1706_.33.0296c20: 定也。抑凡説法必有由緒。入定而後觀機。觀
T1706_.33.0296c21: 機而後起説。此其序也。故今入是定。凡爲四
T1706_.33.0296c22: 意申之。一者觀機授藥。二者因定發慧。三者
T1706_.33.0296c23: 説法軌儀。四者以聖況凡。得是四意其旨明
T1706_.33.0296c24: 矣。亦可對四悉。即因縁義也云云。又大寂下
T1706_.33.0296c25: 爲二。初約理釋。夫理至寂滅爲義。涅槃亦寂
T1706_.33.0296c26: 滅之名。故以三徳大涅槃而配釋之。謂大即
T1706_.33.0296c27: 法身。寂即般若。滅即解脱。具是三者。始曰
T1706_.33.0296c28: 深禪。依之而住莫尚乎此。故以室表之。窟亦
T1706_.33.0296c29: 室也。兼引大通入室爲證。又法師品慈悲爲

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