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T1705_.33.0253a01:
T1705_.33.0253a02:
T1705_.33.0253a03: No. 1705 [cf. No. 245]
T1705_.33.0253a04: 仁王護國般若經疏序
T1705_.33.0253a05:
T1705_.33.0253a06: 　朝請郞飛騎尉賜緋魚袋晁説之撰　
T1705_.33.0253a07: 陳隋間天台智者。遠禀龍樹。立一大教。九傳
T1705_.33.0253a08: 而至荆谿。荆谿後又九傳。而至新羅法融。法
T1705_.33.0253a09: 融傳理應。應傳瑛純。皆新羅人。以故此教播
T1705_.33.0253a10: 於日本。而海外盛矣屬中原喪亂。典籍蕩滅。
T1705_.33.0253a11: 維此教是爲不可亡者。亦 &MT10769;

乎其存也。然杲
T1705_.33.0253a12: 日將出而曉霞先升。眞人應運。而文明自見。
T1705_.33.0253a13: 我有宋之初。此教乃漸航海入吳越。今世所
T1705_.33.0253a14: 傳三大部之類是也。然尙有留而不至。與夫
T1705_.33.0253a15: 至而非其本眞者。仁王經疏先至有二本。衆
T1705_.33.0253a16: 咸斥其僞。昔法智既納日本信禪師所寄辟
T1705_.33.0253a17: 支佛髮。答其所問二十義。乃求其所謂仁王
T1705_.33.0253a18: 經疏。信即授諸海舶。無何中流大風驚濤。舶
T1705_.33.0253a19: 人念無以息龍鼉之怒。遽投斯疏。以慰安之。
T1705_.33.0253a20: 法智乃求强 &T047368;

者二僧。詣信使讀誦以歸。不
T1705_.33.0253a21: 幸二僧死干日本。至元豐初。海賈乃持今仁
T1705_.33.0253a22: 王疏三卷來四明。於是老僧如恂因縁得之。
T1705_.33.0253a23: 其文顯而旨微。言約而意廣。以秦譯爲本。義
T1705_.33.0253a24: 勢似觀心論疏。實章安所 &T047368;

智者之説也。恂
T1705_.33.0253a25: 道孤而寡偶。學古而 &MT10769;

知。食貧而力不足。無
T1705_.33.0253a26: 以爲此經毫髮之重。每指而歎曰。其來晩。學
T1705_.33.0253a27: 而艱如此。寧封野馬而飽蠧魚不能下几案
T1705_.33.0253a28: 以視人。嗚呼此疏。曾不得輩行於三大部中。
T1705_.33.0253a29: 而匿光瘞彩。猶若海外之遠歟。恂今年七十
T1705_.33.0253b01: 有六歲。乃一日抱之而泣曰。殆將與吾俱滅
T1705_.33.0253b02: 邪。吾前日之志非也。遇嵩山晁説之曰。盍不
T1705_.33.0253b03: 爲我序而流通之。説之自顧。何足以與此。亦
T1705_.33.0253b04: 嘗有言曰。智者若生齊梁之前。則達磨不復
T1705_.33.0253b05: 西來矣。盡法性爲止觀。而源流釋迦之道。囊
T1705_.33.0253b06: 槖達磨之旨。今方盛於越中。異日會當周於
T1705_.33.0253b07: 天下。豈獨是書之不可掩哉。顧予老不及見
T1705_.33.0253b08: 之爲恨。姑序其所自云爾
T1705_.33.0253b09: 政和二年壬辰四月癸卯序
T1705_.33.0253b10:
T1705_.33.0253b11:
T1705_.33.0253b12:
T1705_.33.0253b13: 仁王護國般若經疏卷第一
T1705_.33.0253b14: 　天台智者大師説　門人灌頂 &T047368;

　
T1705_.33.0253b15: 大師於諸經。前例作五重玄義。一釋名。二辨
T1705_.33.0253b16: 體。三明宗。四論用。五判教。此經以人法爲
T1705_.33.0253b17: 名。實相爲體。自行因果爲宗。權實二智爲用。
T1705_.33.0253b18: 大乘熟酥爲教相。所言･名者。有通有別。經之
T1705_.33.0253b19: 一字通諸部也。佛説仁王護國般若波羅蜜者
T1705_.33.0253b20: 別也。又佛説仁王護國別此部也。般若波羅
T1705_.33.0253b21: 蜜通諸部也。又佛説仁王護國般若波羅蜜
T1705_.33.0253b22: 經即一部之通稱。序品第一。即部內之別名
T1705_.33.0253b23: 也。然諸經立名不同。或單就法。如涅槃經。或
T1705_.33.0253b24: 單就人。如阿彌陀經。或單從譬。如梵網經。
T1705_.33.0253b25: 或人法兩題。如淨名及此經。或法喩雙擧。
T1705_.33.0253b26: 如法華經。或三具足。如華嚴經。所言佛者。
T1705_.33.0253b27: 具徳之義。自覺異凡。覺他異聖。覺滿異菩薩。
T1705_.33.0253b28: 八音宣暢名説。此能説之人也。仁王下明所
T1705_.33.0253b29: 説之法。施恩布徳故名爲仁。統化自在故稱
T1705_.33.0253c01: 爲王。仁王是能護。國土是所護。由仁王以道
T1705_.33.0253c02: 治國故也。若望般若。般若是能護。仁王是所
T1705_.33.0253c03: 護。以持般若故仁王安隱。若以王能傳法。則
T1705_.33.0253c04: 王是能護。般若是所護也。又仁者忍也。聞善
T1705_.33.0253c05: 不即喜。聞惡不即怒。能含忍於善惡故云忍
T1705_.33.0253c06: 也。王者統也。四方歸＊統故也。此因縁釋。約
T1705_.33.0253c07: 教則見諸法生。知生是實見諸法滅。滅則是
T1705_.33.0253c08: 空。空則六塵等國不動不轉故。三界結盡
T1705_.33.0253c09: 則王安隱。此二乘所得名爲仁王。三藏意也。
T1705_.33.0253c10: 於凡聖同居土而得自在。若觀諸法色即是
T1705_.33.0253c11: 空。不生不滅如幻如化。三界煩惱一時頓斷。
T1705_.33.0253c12: 住於界外化城之中。生已度想生安隱想。則
T1705_.33.0253c13: 是三乘之人共行十地。能護方便有餘化城
T1705_.33.0253c14: 之國。各得稱王。此通教意。若觀諸法。空即
T1705_.33.0253c15: 是色。色無邊故般若等法亦復無邊。雖復無
T1705_.33.0253c16: 邊而與心不相妨礙。如函大蓋大。而無邊之
T1705_.33.0253c17: 法在一心中。一一法中具諸佛法。從於初地
T1705_.33.0253c18: 乃至妙覺。分分圓滿住蓮華臺。不動不轉能
T1705_.33.0253c19: 動能轉。即十地菩薩住檀等六。各各爲王。
T1705_.33.0253c20: 此別教意也。若觀諸法本來不生。今則無
T1705_.33.0253c21: 滅。雖無生滅。生滅宛然。雙照雙亡。契乎中
T1705_.33.0253c22: 道。廣大如法界。究竟若虛空。即從初住乃至
T1705_.33.0253c23: 佛地。四十二心分分明證中道之理。住常寂
T1705_.33.0253c24: 光各得稱王。此圓教意也。又三藏中。羅漢支
T1705_.33.0253c25: 佛煩惱盡故得仁王。菩薩及果向忍見思未
T1705_.33.0253c26: 盡但名王不名仁也。通教佛地別教妙覺圓
T1705_.33.0253c27: 教極果。各是仁王。當教自有優劣。若非仁
T1705_.33.0253c28: 則是王也。若約本迹。即三教之仁王爲
T1705_.33.0253c29: 迹。圓教之仁王爲本。分論本迹。則圓教十行
T1705_.33.0254a01: 能爲別教之本。通教佛地即是別教之迹。三
T1705_.33.0254a02: 藏二乘復是通教中本。展轉當教各有本迹
T1705_.33.0254a03: 云云。觀心者。觀生滅法。見色是有析之至空。
T1705_.33.0254a04: 心於色上而得自在。此生滅觀心仁王也。觀
T1705_.33.0254a05: 色即是空空色自在。此無生觀心仁王也。若
T1705_.33.0254a06: 觀空即是色。次第而入中道正觀。此無量觀
T1705_.33.0254a07: 心仁王也。若觀色空空色不二而二。二而無
T1705_.33.0254a08: 二。雙照雙亡。此是實相一心三觀。三觀一心
T1705_.33.0254a09: 如彼天目不縱不橫而得自在。此圓教觀心
T1705_.33.0254a10: 仁王也。我今聖主道化無方。子育蒼生仁恩
T1705_.33.0254a11: 普洽。恒以三觀安隱色心。迹尙叵窮。本誠 &MT10769;

T1705_.33.0254a12: 究矣。般若者。此云智慧。即智論四十二卷
T1705_.33.0254a13: 中釋也。開善藏法師並用此説。論第七十又
T1705_.33.0254a14: 有一解云。莊般若不可稱。般若甚深極
T1705_.33.0254a15: 重。智慧輕薄。是故不能稱。莊嚴旻師以此文
T1705_.33.0254a16: 説般若名含衆義。智慧唯是一門。非正翻譯。
T1705_.33.0254a17: 詳二師説各成諍競。今爲通之。夫般若者。自
T1705_.33.0254a18: 有二種。一實二權。權即可翻。實則不可。實
T1705_.33.0254a19: 則圓教。權則前三。又權不可翻。即三藏實色
T1705_.33.0254a20: 不可令色即是空。實即可翻。即三智也。通教
T1705_.33.0254a21: 一切智。別教道種智。圓教一切種智。豈可
T1705_.33.0254a22: 各固一見以局大方火炎不可取實當有在
T1705_.33.0254a23: 也。然智與慧經論解殊。成實合釋云。眞慧名
T1705_.33.0254a24: 智即慧是智也。淨名離説。知一切衆生心念。
T1705_.33.0254a25: 如應説法起於智業。不取不捨入一相門。起
T1705_.33.0254a26: 於慧業者。釋云。智是有。慧是空。有智故不住
T1705_.33.0254a27: 空。有慧故不住有。今此般若具翻八部。
T1705_.33.0254a28: 有人云。天王一部即仁王部攝。此解不可。
T1705_.33.0254a29: 若如大經中明人王。亦天王。斯則可也。問。
T1705_.33.0254b01: 人仁字別。云何取同。答。大經云。有仁恩故名
T1705_.33.0254b02: 之爲人。老經云。聖人不仁以百姓爲芻狗。故
T1705_.33.0254b03: 知人王行仁不求恩報。若背道之主但人非
T1705_.33.0254b04: 仁。順道之＊主是人亦仁。問。仁義云何。答。以
T1705_.33.0254b05: 字論義理則易明。上一表天徳。下一表地徳。
T1705_.33.0254b06: 立人表人徳。聖主道侔造化。徳合三才。故曰
T1705_.33.0254b07: 仁王也。問。古人云。仁王經非正傳譯。是事云
T1705_.33.0254b08: 何。答。寡識小智深可憐愍。豈有不見目錄。即
T1705_.33.0254b09: 云非是正翻。海庸不信山木似魚夏革亦云。
T1705_.33.0254b10: 古初無物。鳴呼盲目誚玻瓈珠。且準下經
T1705_.33.0254b11: 自有兩本。一廣説。如散華品云。爾時十六大
T1705_.33.0254b12: 國王。聞佛所説十萬億偈般若波羅蜜散花
T1705_.33.0254b13: 供養。二者略本。即今經文。譯者不同。前後三
T1705_.33.0254b14: 本。一者晉時永嘉年。月支三藏曇摩羅察。
T1705_.33.0254b15: 晉云法護。翻出二卷。名仁王般若。二是僞
T1705_.33.0254b16: 秦弘始三年。鳩摩羅什。於長安逍遙園別館
T1705_.33.0254b17: 翻二卷。名佛説仁王護國般若波羅蜜。三
T1705_.33.0254b18: 者梁時眞諦。大同年於豫章實因寺翻出一
T1705_.33.0254b19: 卷。名仁王般若經。疏有六卷。雖有三本秦爲
T1705_.33.0254b20: 周悉。依費長房入藏目録云耳。波羅蜜者。此
T1705_.33.0254b21: 云事究竟。亦云到彼岸。生死爲此涅槃爲彼。
T1705_.33.0254b22: 煩惱爲中流。六度爲船筏。此因縁釋也。三藏
T1705_.33.0254b23: 實有爲此。實有滅爲彼。見思爲中流。八正爲
T1705_.33.0254b24: 船。通教以色爲此。即空爲彼。見思爲中流。六
T1705_.33.0254b25: 度爲船。別教以色空爲此。空即是色爲彼。無
T1705_.33.0254b26: 明爲中流。無量行爲船。圓教以色空空色不
T1705_.33.0254b27: 二而二爲此。二而無二爲彼。無明爲中流。一
T1705_.33.0254b28: 行無量行無量行一行爲船。隨前諸教而度
T1705_.33.0254b29: 云到彼岸。此約教釋也。空觀觀色即空及色
T1705_.33.0254c01: 滅空。雖有巧拙同斷見思。而論彼此。假觀
T1705_.33.0254c02: 觀三假得理論彼此。中觀十信已前十住已
T1705_.33.0254c03: 後論彼此。此觀心釋也。經有翻無翻各具五
T1705_.33.0254c04: 義。廣如法華玄云云。約教六塵俱經。經云。或
T1705_.33.0254c05: 以光明而作佛事。即色塵爲經。或以音聲而
T1705_.33.0254c06: 作佛事。即聲爲經。或以飯香而作佛事。實
T1705_.33.0254c07: 即香塵經。食飯入津即味塵＊經。搖脣動
T1705_.33.0254c08: 舌即觸塵＊經。寂然無聲諸菩薩等。得入三
T1705_.33.0254c09: 昧。即法塵＊經。一一塵根各有約教本迹觀心
T1705_.33.0254c10: 釋也。又但以文字爲經心行爲緯。能成正覺
T1705_.33.0254c11: 之疋帛故。取世經以喩焉。序者由也次也。品
T1705_.33.0254c12: 者梵云跋瞿。此云品。謂品類也。義類相從。
T1705_.33.0254c13: 即爲一品。第者。欲令不亂。一者。義乃在初。
T1705_.33.0254c14: 釋名竟。第二辨體者。有人云。文義爲體。此通
T1705_.33.0254c15: 説也。有云。無相爲體者。四教皆有無相。無
T1705_.33.0254c16: 相永漫亦通説也。有云。以五忍十地爲體。
T1705_.33.0254c17: 如下經云。五忍是菩薩法。具列五忍竟。結
T1705_.33.0254c18: 云名爲諸佛菩薩修般若波羅蜜。故知因修
T1705_.33.0254c19: 般若證五忍。一切佛菩薩無不由五忍而成
T1705_.33.0254c20: 聖。故以五忍十地爲體。今則不然。先釋體
T1705_.33.0254c21: 字。體者法也。各親其親各子其子。君臣撙節。
T1705_.33.0254c22: 若無體者。則非法也。出世間法亦復如是。善
T1705_.33.0254c23: 惡凡聖菩薩佛。一切不出法性。正指實相爲
T1705_.33.0254c24: 體。普賢觀云。大乘因者諸法實相。大乘果者
T1705_.33.0254c25: 亦諸法實相。實相即法性。依此法性因得法
T1705_.33.0254c26: 性果。故知此經以實相爲體。若別論之。般若
T1705_.33.0254c27: 二種。一共二乘人説。二者不共。準此實相亦
T1705_.33.0254c28: 有二種。一共。二不共。共者但見於空不見不
T1705_.33.0254c29: 空。不斷無明但除見思。此偏眞實相。不共
T1705_.33.0255a01: 者名中道實相。別教地前次第修初地方證。
T1705_.33.0255a02: 圓教一心從初住乃至佛果。皆名圓證。若
T1705_.33.0255a03: 論權實即共者是化他之權。不共者是自行
T1705_.33.0255a04: 之實云云。約教即般若是通唯無三藏。有三
T1705_.33.0255a05: 乘共行十地。有別入通有圓入通。通正二傍。
T1705_.33.0255a06: 即通別是權。圓教是實。此經雖具三教。正以
T1705_.33.0255a07: 圓實相爲體也。第三明宗。宗者要也。所謂
T1705_.33.0255a08: 佛自行因果以爲宗也。有以無生正觀爲宗。
T1705_.33.0255a09: 離有無二邊假云中道。故下文云。般若無知
T1705_.33.0255a10: 無見不行不受不生不滅。此通教意。但得於
T1705_.33.0255a11: 權而失於實。今以佛自行因果以爲宗要。令
T1705_.33.0255a12: 諸聞者欣樂增修。一色一香無非般若。般若
T1705_.33.0255a13: 眞智離有離無。雖離有無有無宛然。雖復宛
T1705_.33.0255a14: 然只自無相。故以無相因果以爲宗也。問。宗
T1705_.33.0255a15: 與體何異。答。宗如綱裘。體如毛目。振裘毛
T1705_.33.0255a16: 擧。動綱目起。宗體之義若此。又如釵釧金銀。
T1705_.33.0255a17: 是體匠者造之是宗。今實相之理是體。修因
T1705_.33.0255a18: 得果爲宗也云云。第四辨用。用者力用也。有
T1705_.33.0255a19: 人云。此經以內外二護爲用。內護者。下文云
T1705_.33.0255a20: 爲諸菩薩説護佛果因縁護十地行因縁。言外
T1705_.33.0255a21: 護者。下文云吾今爲汝説護國因縁。令國土
T1705_.33.0255a22: 獲安七 &MT10769;

不起。災害不生萬民安樂。名外護
T1705_.33.0255a23: 也。此但得一俗一眞。眞又不定。通別圓皆
T1705_.33.0255a24: 有十地爲護。何者十地故不可全依。今以諸
T1705_.33.0255a25: 佛二智爲力用。以諸如來皆以實智自照權
T1705_.33.0255a26: 智照他。然此經有三種權實。通別雖有實智
T1705_.33.0255a27: 亦名爲權。圓教雖復有權亦總稱實。以圓教
T1705_.33.0255a28: 是佛自行二智。照理即鑒機。鑒機即照理。
T1705_.33.0255a29: 如薩婆悉達彎祖王弓滿名爲力。穿七鐵鼓
T1705_.33.0255b01: 貫一鐵圍山洞地徹水名爲用。通別力用微
T1705_.33.0255b02: 弱。如凡人弓箭。何者以通禀化他二智。或等
T1705_.33.0255b03: 照理不遍。或次第。方知不若圓教圓照圓證。
T1705_.33.0255b04: 故以圓中二智爲用也。即權智護同居有餘
T1705_.33.0255b05: 實報等國令七 &MT10769;

不起。實智護圓教四十二
T1705_.33.0255b06: 心之因果。經云護十地行因縁。此通約三
T1705_.33.0255b07: 教所行十地也云云。第五明教相。弘宣正法
T1705_.33.0255b08: 須識教之偏圓。廣如法華玄義。今略明之。教
T1705_.33.0255b09: 者聖人被下之言也。相者分別同異也。此經
T1705_.33.0255b10: 部屬般若教通衍門。是熟酥味經。説護佛果
T1705_.33.0255b11: 及護十地行因縁。又王問摩訶衍云何照。故
T1705_.33.0255b12: 知非三藏教明矣。雖有八偈談無常生滅等
T1705_.33.0255b13: 事。乃擧往昔百法師。用小乘説世間不堅。以
T1705_.33.0255b14: 勸普明捨國即屬助道。非今經正説也。次入
T1705_.33.0255b15: 文解釋。夫震旦講説不同。或有分文。或不分
T1705_.33.0255b16: 者。只如大論。釋大品不分科段。天親涅槃
T1705_.33.0255b17: 即有分文。道安別置序正流通。劉虬但隨
T1705_.33.0255b18: 文解釋。此亦人情蘭菊好樂不同。意在達玄。
T1705_.33.0255b19: 非存渉事。今且依分文者況。聖人説法必
T1705_.33.0255b20: 有由漸。故初明序分。序彰正顯利益當時。
T1705_.33.0255b21: 名正説分。末世衆生同霑法利名流通分。此
T1705_.33.0255b22: 經八品。序品爲序分。觀空下六品爲正説分。
T1705_.33.0255b23: 囑累品爲流通分。若望經文。受持品末佛吿
T1705_.33.0255b24: 月光下。即是流通分云云。今初二序。一者證
T1705_.33.0255b25: 信。二者發起。亦名通序別序。亦名如來序阿
T1705_.33.0255b26: &MT10769;

序。亦名經前序經後序。六事證經名證信
T1705_.33.0255b27: 序。起發正宗名發起序。諸經通有名通序。此
T1705_.33.0255b28: 經獨有名別序。金口所説名如來序。阿 &MT10769;

證
T1705_.33.0255b29: 信名阿 &MT10769;

序。佛在時故名經前序。集者所
T1705_.33.0255c01: 置名經後序。今且依初從如是下。至僉然而
T1705_.33.0255c02: 坐。名證信序。爾時十號下是發起序。證信序
T1705_.33.0255c03: 者。大智論云。佛於俱夷那竭國薩羅雙樹林
T1705_.33.0255c04: 中。北首臥將入涅槃。爾時阿 &MT10769;

親愛未除心
T1705_.33.0255c05: 沒憂海。阿泥盧豆語阿 &MT10769;

言。汝守法藏人。不
T1705_.33.0255c06: 應如凡自沒憂海。佛將付汝法。汝今愁悶
T1705_.33.0255c07: 失所受事。汝當問佛。般涅槃後我等云何
T1705_.33.0255c08: 行道。誰當作師。惡口車匿云何共住。佛説經
T1705_.33.0255c09: 初置何等語。阿 &MT10769;

聞已悶心小醒。於佛後臥
T1705_.33.0255c10: 床邊具以事問。佛答。依四念處住。解脱經
T1705_.33.0255c11: 戒即是大師。車匿比丘如梵天法治之。若心
T1705_.33.0255c12: 須改教迦旃延經。即可得道。是我三僧祇所
T1705_.33.0255c13: 集法寶。是初應置如是我聞一時佛在某方
T1705_.33.0255c14: 某國某處樹林中。是我法門中初應如是説。
T1705_.33.0255c15: 何者三世佛經皆有是語云云。復次摩訶迦
T1705_.33.0255c16: 葉等問阿 &MT10769;

。佛初何處説法説何等法。阿
T1705_.33.0255c17: &MT10769;

答。如是我聞一時佛在波羅奈國仙人鹿
T1705_.33.0255c18: 林。爲五比丘説苦聖諦。爾時大衆聞者皆
T1705_.33.0255c19: 信。具如智論第二云云。爲是事故有證信序
T1705_.33.0255c20:
T1705_.33.0255c21:
T1705_.33.0255c22:
T1705_.33.0255c23:
T1705_.33.0255c24:
T1705_.33.0255c25:
T1705_.33.0255c26:
T1705_.33.0255c27:
T1705_.33.0255c28:
T1705_.33.0255c29:
T1705_.33.0256a01: 云云文爲六。一如是。擧所聞之法體。二我
T1705_.33.0256a02: 聞。明能持之阿 &MT10769;

。三一時。明聞持和合感應
T1705_.33.0256a03: 道交。四佛。明説教之主。五住王舍城下。明説
T1705_.33.0256a04: 教之處。六與大比丘衆下。明同聞之衆。釋六
T1705_.33.0256a05: 句者。三世佛經皆安如是。諸佛道同。不與世
T1705_.33.0256a06: 諍。此世界悉檀。大論云。擧時方令人生信
T1705_.33.0256a07: 事。此爲人悉檀。破外道阿漚二字。此對治
T1705_.33.0256a08: 悉檀。肇云。如是者信順之辭也。信則所聞
T1705_.33.0256a09: 之理會。順則師資之道成。理會即第一義悉
T1705_.33.0256a10: 檀。此四皆是因縁釋云云。約教者。佛明俗諦
T1705_.33.0256a11: 有文字。眞諦無文字。阿 &MT10769;

傳佛俗文不異名
T1705_.33.0256a12: 如。因此俗文會眞無非故名是。此藏教經初
T1705_.33.0256a13: 如是也。佛明即色是空。空即是色。色空空色
T1705_.33.0256a14: 無二無別。空色不異爲如。即事而眞爲是。此
T1705_.33.0256a15: 通教經初如是也。佛説死生是有。涅槃是無。
T1705_.33.0256a16: 從死生有入涅槃無。出涅槃無入於中道。阿
T1705_.33.0256a17: &MT10769;

傳之與佛無異。此別教經初如是也。佛説
T1705_.33.0256a18: 生死即涅槃。即中道徧一切處。無非佛法名如
T1705_.33.0256a19: 實相。阿 &MT10769;

傳此與佛無異爲如。如如不動名
T1705_.33.0256a20: 之爲是。此圓教經初如是也。此經具三教三
T1705_.33.0256a21: 諦如是之義。阿 &MT10769;

傳之無錯無謬也。所聞法
T1705_.33.0256a22: 體竟。釋我聞者。大論云。耳根不壞聲在可聞
T1705_.33.0256a23: 處。作心欲聞衆縁和合。故言我聞。我總耳別。
T1705_.33.0256a24: 擧總攝別。世界釋也。阿 &MT10769;

昇座口稱我聞。大
T1705_.33.0256a25: 衆悲泣飛空説偈。此爲人也。阿 &MT10769;

昇座衆疑
T1705_.33.0256a26: 釋迦重起。或阿 &MT10769;

成佛。或他方佛來。若唱我
T1705_.33.0256a27: 聞三疑即遣。此對治釋也。阿 &MT10769;

隨俗稱我聞。
T1705_.33.0256a28: 第一義中。我即無我聞即無聞。不聞而聞不
T1705_.33.0256a29: 我而我。此第一義釋也。約教者。釋論云。凡夫
T1705_.33.0256b01: 三種。謂見慢名字。學人二種。無學一種。阿 &MT10769;

T1705_.33.0256b02: 是學人無邪我能伏慢我。隨世名字稱我。此
T1705_.33.0256b03: 三藏意也。十住毘婆沙云。四句稱我皆墮邪
T1705_.33.0256b04: 見。佛正法中無我誰聞。此通教意也。大經云。
T1705_.33.0256b05: 阿 &MT10769;

多聞士。自然能解了是我及無我。知我
T1705_.33.0256b06: 無我二而不二。雙分別我無我。此別教意也。
T1705_.33.0256b07: 若阿 &MT10769;

知我無我不二而二二而無二。方便
T1705_.33.0256b08: 爲侍者傳佛智慧。此圓教釋也。正法念經有
T1705_.33.0256b09: 三阿 &MT10769;

。一阿

陀此云歡喜。持小乘藏。二阿
T1705_.33.0256b10: &MT10769;

跋陀此云歡喜賢。持雜藏。三阿 &MT10769;

娑伽此
T1705_.33.0256b11: 云歡喜海。持佛藏。阿含有典藏阿 &MT10769;

。持菩薩
T1705_.33.0256b12: 藏。蓋指一人而具四徳傳持四教。其義分明。
T1705_.33.0256b13: 觀心者。有空觀假觀中道正觀。即空者。我即
T1705_.33.0256b14: 無我也。即假者。無我即我也。即中者。是眞
T1705_.33.0256b15: 我也。聞者阿 &MT10769;

佛得道夜生。侍佛二十餘年。
T1705_.33.0256b16: 未侍佛時應是不聞。大論云。阿 &MT10769;

展轉聞非
T1705_.33.0256b17: 是悉聞。報恩經。阿 &MT10769;

乞四願。未聞之法願佛
T1705_.33.0256b18: 重説。胎藏經云。佛從金棺出金色臂。重爲阿
T1705_.33.0256b19: &MT10769;

現入胎出胎相。諸經因此皆得稱聞。法華
T1705_.33.0256b20: 云。阿 &MT10769;

得

即時憶念過去佛法。令如現在
T1705_.33.0256b21:
T1705_.33.0256b22:
T1705_.33.0256b23:
T1705_.33.0256b24:
T1705_.33.0256b25:
T1705_.33.0256b26:
T1705_.33.0256b27:
T1705_.33.0256b28:
T1705_.33.0256b29:
T1705_.33.0256c01:
T1705_.33.0256c02:
T1705_.33.0256c03:
T1705_.33.0256c04:
T1705_.33.0256c05:
T1705_.33.0256c06:
T1705_.33.0256c07:
T1705_.33.0256c08:
T1705_.33.0256c09:
T1705_.33.0256c10:
T1705_.33.0256c11:
T1705_.33.0256c12:
T1705_.33.0256c13:
T1705_.33.0256c14:
T1705_.33.0256c15:
T1705_.33.0256c16:
T1705_.33.0256c17:
T1705_.33.0256c18:
T1705_.33.0256c19:
T1705_.33.0256c20:
T1705_.33.0256c21:
T1705_.33.0256c22:
T1705_.33.0256c23:
T1705_.33.0256c24:
T1705_.33.0256c25:
T1705_.33.0256c26:
T1705_.33.0256c27:
T1705_.33.0256c28:
T1705_.33.0256c29:
T1705_.33.0257a01: 前。故一切稱聞。因縁釋也。若歡喜阿 &MT10769;

面
T1705_.33.0257a02: 如淨滿月。眼若靑蓮華。親承佛旨如仰完器
T1705_.33.0257a03: 盛水瀉之異缾。一句無遺。此持聞聞法也。
T1705_.33.0257a04: 歡喜賢住學地。得空無相願。六根不漏持
T1705_.33.0257a05: 聞不聞法也。典藏阿 &MT10769;

多所含受。如雲持雨。
T1705_.33.0257a06: 此＊持不聞聞法也。阿 &MT10769;

海是多聞士。自然能
T1705_.33.0257a07: 了常與無常等。若知如來常不説法是名多
T1705_.33.0257a08: 聞。佛法大海水流入阿 &MT10769;

心。此持不聞不聞
T1705_.33.0257a09: 法也。此經具三教。即阿 &MT10769;

一人以三徳傳持
T1705_.33.0257a10: 也云云。釋一時者。肇云。法王啓運之日。大衆
T1705_.33.0257a11: 嘉會之時。此世界釋時也。大論云。迦羅是實
T1705_.33.0257a12: 時。示內弟子時食時著衣時者。爲人説時
T1705_.33.0257a13: 也。三摩耶是假時。除外道邪見者。對治釋時
T1705_.33.0257a14: 也。第一義中無時無不時。廣明時義具如智
T1705_.33.0257a15: 論第一卷云云。約教則見諦已上無學已下。
T1705_.33.0257a16: 名下一時。若三人同入第一義。名中一時。登
T1705_.33.0257a17: 地已上名上一時。初住已上名上上一時。今
T1705_.33.0257a18: 經初説即是通一時。約別圓接入則具三時
T1705_.33.0257a19: 云云。釋教主者。佛也。佛名爲覺。覺諸煩惱身
T1705_.33.0257a20: 心二病。因果圓滿方能破縛。劫初無病劫盡
T1705_.33.0257a21: 多病。眞壽時樂短壽時苦。東天下富而壽。
T1705_.33.0257a22: 西天下多牛羊。北天下無我無人。如此之處
T1705_.33.0257a23: 不能感佛。八萬歲時南天下未見果而修因。
T1705_.33.0257a24: 乃至百歲時亦如是。故佛出其地。此世界釋
T1705_.33.0257a25: 也。日若不出。池中未生生已等花皆未現。日
T1705_.33.0257a26: 出皆生。佛若不出。天人減少惡道增長。佛若
T1705_.33.0257a27: 出世。則有刹帝婆羅門居士四天王乃至有
T1705_.33.0257a28: 頂。此爲人釋也。三乘根性感佛出世。餘不能
T1705_.33.0257a29: 感若斷有頂種永度生死流。此對治釋也。佛
T1705_.33.0257b01: 於法性無動無出。能令衆生感見動出。而於
T1705_.33.0257b02: 如來實無動出。此第一義説。佛名覺者。覺世
T1705_.33.0257b03: 間苦集。覺出世道滅。身長丈六壽年八十。
T1705_.33.0257b04: 現比丘像三十四心樹下成佛者。三藏世尊
T1705_.33.0257b05: 自覺覺他也。帶丈六像現尊特身。樹上一
T1705_.33.0257b06: 念相應斷餘殘習。即通佛自覺覺他也。現尊
T1705_.33.0257b07: 特身坐蓮華臺。受佛 &T047368;

者。別佛自覺覺他。
T1705_.33.0257b08: 隱前三相唯示不可思議如虛空相。即圓教
T1705_.33.0257b09: ＊佛自覺覺他。故像法決疑經云。或見丈六之
T1705_.33.0257b10: 身。或見小身大身。或見坐蓮華臺爲百千釋
T1705_.33.0257b11: 迦説心地法門。或見身滿虛空遍於法界無
T1705_.33.0257b12: 有分別。即四佛義也。本迹釋者。三佛爲迹。一
T1705_.33.0257b13: 佛爲本云云。觀心釋者。觀因縁所生法析之
T1705_.33.0257b14: 至無。此三藏拙覺。觀因縁即空此通教巧
T1705_.33.0257b15: 覺。皆覺空也。若先觀空次假後中。此別教假
T1705_.33.0257b16: 覺也。若觀諸法即空即假即中。是圓覺也。釋
T1705_.33.0257b17: 住處爲三。先釋住。次釋王城。後釋山佛具三
T1705_.33.0257b18: 身住處有八。應身四住。一壽命住。謂五分法
T1705_.33.0257b19: 身等。二依止住。謂王城耆山等。三境界住。謂
T1705_.33.0257b20: 三千界境。四威儀住。謂行立坐臥。報身三
T1705_.33.0257b21: 住。一者天住。住六欲天。二者梵住。住四禪
T1705_.33.0257b22: 天。三者聖住。住空無相無願。法身一住。住第
T1705_.33.0257b23: 一義空云云。約教者。藏佛從析門發眞知
T1705_.33.0257b24: 無漏。住有餘無餘二涅槃。通佛從體門發
T1705_.33.0257b25: 眞住二涅槃。別佛從次第門住祕密藏。圓佛
T1705_.33.0257b26: 從不次第門住祕密藏。二釋城。具存梵音。應
T1705_.33.0257b27: 云羅閱祇摩訶伽羅。羅閱祇此云王舍。摩訶
T1705_.33.0257b28: 此云大。迦羅此云城。國名摩伽陀。此云
T1705_.33.0257b29: 不害人。無亂殺法也。亦云摩竭提。此云天羅。
T1705_.33.0257c01: 天羅者即班足之父。昔久遠時此主千小
T1705_.33.0257c02: 國。時王遊獵値牸獅子。共王交通。後月滿來
T1705_.33.0257c03: 王殿上生子。王審知是子而作吿令言。我無
T1705_.33.0257c04: 子天賜我子。養之長大。足上班駁。時人號爲
T1705_.33.0257c05: ＊班足。後紹王位喜多食肉。一時遽闕。仍取
T1705_.33.0257c06: 城西新死小兒。以供王膳。王大美之。勅常準
T1705_.33.0257c07: 此。厨人自後日殺一人。毒流天下擧國咸怨。
T1705_.33.0257c08: 千小國王擧兵伐之。擯在五山。羅刹翼輔而
T1705_.33.0257c09: 爲鬼王。因與山神誓殺千王方滿我願。即以
T1705_.33.0257c10: 神力捉得諸王。唯普明王後方捕至欲行屠
T1705_.33.0257c11: 害以祭山神時。普明王悲啼泣恨。而作是言。
T1705_.33.0257c12: 生來實語而今乖信。＊班足問言。汝求何信。
T1705_.33.0257c13: 普明答曰。許行大施。＊班足論言。放汝行
T1705_.33.0257c14: 施事畢就我。普明歡喜遠歸本國。作大施會
T1705_.33.0257c15: 委政太子。心安形悅匍匐就終。＊班足問云。
T1705_.33.0257c16: 死門 &MT10769;

向。汝既得去。何更自來。時普明王。廣
T1705_.33.0257c17: 與＊班足説慈悲心毀訾殺害。仍示一切悉
T1705_.33.0257c18: 是無常。＊班足聞信得空平等住於初地。普集
T1705_.33.0257c19:
T1705_.33.0257c20:
T1705_.33.0257c21:
T1705_.33.0257c22:
T1705_.33.0257c23:
T1705_.33.0257c24:
T1705_.33.0257c25:
T1705_.33.0257c26:
T1705_.33.0257c27:
T1705_.33.0257c28:
T1705_.33.0257c29:
T1705_.33.0258a01: 千王。各取一渧血髮三條賽山神願。尋與千
T1705_.33.0258a02: 王都五山中。築城立舍欝爲大國迭更知政。
T1705_.33.0258a03: 千王住故故稱王舍。又城中百姓七徧起舍。
T1705_.33.0258a04: 七徧被燒。唯王舍獨免。太子命言。自今已後。
T1705_.33.0258a05: 雖百姓家悉稱王舍。應免火 &MT10769;

。率土遂命便
T1705_.33.0258a06: 得免燒。故百姓家盡稱王舍云云。又亦云王
T1705_.33.0258a07: 赦。因普明王放千王。故稱王赦。又此城四天
T1705_.33.0258a08: 王共造。故稱王舍。又摩伽陀王生一子。一頭
T1705_.33.0258a09: 兩面四手。以爲不祥。裂其身首欲棄草野。
T1705_.33.0258a10: 有羅刹女鬼名曰梨羅。還合其身以乳養之。
T1705_.33.0258a11: 年長成人力盈諸國。取八萬四千王。置五
T1705_.33.0258a12: 山內立城治化。以多王住故稱王舍云云。又
T1705_.33.0258a13: 摩伽陀者。名持甘露處有十二城。一區祇尼
T1705_.33.0258a14: 大城。二富樓那跋檀大城。三阿監車多羅大
T1705_.33.0258a15: 城。四弗羅婆大城。五王舍大城。六舍婆提大
T1705_.33.0258a16: 城。七婆羅奈大城。八迦毘羅大城。九贍婆城。
T1705_.33.0258a17: 十婆翅多城。十一拘睒彌城。十二鳩樓城。此
T1705_.33.0258a18: 十二城中。後六少住前六多住。又前六城中。
T1705_.33.0258a19: 多住王舍城。報法身恩故。少住舍婆提城。報
T1705_.33.0258a20: 生身恩故也。舍者。王舍城中有六精舍。一竹
T1705_.33.0258a21: 園精舍在平地。迦蘭陀長者之所造。去城西
T1705_.33.0258a22: 北三十里。二小力獨山精舍。三七葉穴山
T1705_.33.0258a23: 精舍。四天主穴山精舍。五蛇神穴山精舍。六
T1705_.33.0258a24: 耆闍崛山精舍。耆闍崛山此翻靈鷲。釋迦菩
T1705_.33.0258a25: 薩。昔爲鷲鳥於此山中養育父母。從此得名
T1705_.33.0258a26: 故名靈鷲。又王舍城南有屍陀林。鷲鳥居之。
T1705_.33.0258a27: 多食死人。人欲死者鷲翔其家悲鳴作聲。人
T1705_.33.0258a28: 以預知。知人死故稱靈鷲。又山有五峯。東
T1705_.33.0258a29: 方象頭。南方馬頭。西方羊頭。北方師子頭。中
T1705_.33.0258b01: 央鷲頭。亦得名爲鷲山也。問。佛何故偏於
T1705_.33.0258b02: 王城中。向鷲山説法耶。答。依法華論云。如王
T1705_.33.0258b03: 舍城勝於餘城。耆闍崛山勝於餘山。以佛在
T1705_.33.0258b04: 勝處故。顯此法門勝也。今此般若是最勝法
T1705_.33.0258b05: 故。偏就王城耆山説也。中者。表説中道般若
T1705_.33.0258b06: 也。與大比丘衆下。第六列同聞衆。諸經列衆
T1705_.33.0258b07: 不出四種。一者影響。謂諸佛菩薩大果已圓。
T1705_.33.0258b08: 爲令正法久住世間故來影響。二結縁衆。見
T1705_.33.0258b09: 在雖聞而不獲益。但作當來得道因縁也。三
T1705_.33.0258b10: 發起衆。法身菩薩更相發起。請如來説共益
T1705_.33.0258b11: 衆生也。四當機衆。植因曠古果遂今生。聞法
T1705_.33.0258b12: 之時即能悟入也。比丘比丘尼。優婆塞優婆
T1705_.33.0258b13: 夷等。各有四。義推之可解。文爲二。初列
T1705_.33.0258b14: 衆。二總結。初文三。一此土衆。二他方衆。
T1705_.33.0258b15: 三化衆。初文爲三。一聲聞衆。二菩薩衆。
T1705_.33.0258b16: 三雜類衆。二乘著空故初列。凡夫著有故
T1705_.33.0258b17: 後列。菩薩常行中道故中列。又聲聞心形
T1705_.33.0258b18: 兩勝故初。菩薩心勝形劣故中。凡夫心形俱
T1705_.33.0258b19: 劣故後。初文二。先聲聞。次縁覺。初文五。一
T1705_.33.0258b20: 通號。二列數。三行位。四歎徳。五總結。今初
T1705_.33.0258b21: 與者。言共。釋論云。一時一處一戒一心一
T1705_.33.0258b22: 見一道一解脱也。大者。亦云多亦云勝。皆阿
T1705_.33.0258b23: 羅漢故稱大。數至八百萬億故言多。勝諸異
T1705_.33.0258b24: 道故言勝。比丘五義。一名乞士。淸淨自活離
T1705_.33.0258b25: 四邪命。二破煩惱。見愛滅故。三者名號。如梵
T1705_.33.0258b26: 漢異相各有名號。四者受具足戒故名比丘。
T1705_.33.0258b27: 五者比之名能。丘之名怖。能怖煩惱賊故名
T1705_.33.0258b28: 比丘。四人已上名之爲衆云云。八百萬億者。
T1705_.33.0258b29: 二唱數也。學無下三明行位。既云有學無
T1705_.33.0258c01: 學。云何皆言阿羅漢。依成論二。羅漢二種。
T1705_.33.0258c02: 一住。二行。當知行者是學人。住者是無學人。
T1705_.33.0258c03: 故經云。五戒賢者皆行阿羅漢即是學人。又
T1705_.33.0258c04: 於此中一文先明徳行即學無學。以此人學
T1705_.33.0258c05: 於無學之行非是向義八人之中四向三果
T1705_.33.0258c06: 名學無學。第八羅漢但各無學。皆羅漢者
T1705_.33.0258c07: 翻三義。一者不生。無明糠脱後世田中更不
T1705_.33.0258c08: 受生故言不生。二者殺賊。九十八使煩惱盡
T1705_.33.0258c09: 故名爲殺賊。三者應供。智願具足堪銷物供。
T1705_.33.0258c10: 此藏通意也。若就圓釋。非但不生。亦不生
T1705_.33.0258c11: 不生。無漏是不生也。非但殺賊亦殺不賊。不
T1705_.33.0258c12: 賊者涅槃是也。非但應供亦是供應一切衆
T1705_.33.0258c13: 生是供應也云云。有爲功徳下。四歎徳文有
T1705_.33.0258c14: 八科法門。亦可歎三人。初四科歎通教人。次
T1705_.33.0258c15: 三假歎別教人。三空下歎圓教人。又初四科
T1705_.33.0258c16: 歎通法假等下共歎別圓也。初即爲四。今初
T1705_.33.0258c17: 歎有爲無爲功徳。有爲擧智徳無爲約斷徳。
T1705_.33.0258c18: 若就境論。道諦是有爲。滅諦是無爲。施物
T1705_.33.0258c19: 名功歸己曰徳。故名功徳。無學十智下。次
T1705_.33.0258c20: 歎智差別。言十智者。一法智。即欲界繫法
T1705_.33.0258c21: 中無漏智。欲界繫因中無漏智。欲界繫法滅
T1705_.33.0258c22: 中無漏智。爲斷欲界繫法道中無漏智。及法
T1705_.33.0258c23: 智品中無漏智･是也二比智。於上二界道中
T1705_.33.0258c24: 無漏稱智。中約四諦辨四種無漏智。如上法
T1705_.33.0258c25: 智中明。但有法比之殊也。三他心智。知欲色
T1705_.33.0258c26: 二界繫現心心數法。及無漏心心數法少分。
T1705_.33.0258c27: 名他心智也。四世智。知諸世間有漏智慧
T1705_.33.0258c28: 也。亦名等智。凡聖同有故。五苦智。觀五陰無
T1705_.33.0258c29: 常苦空無我也。六集智。有漏法因因集生縁
T1705_.33.0259a01: 觀時無漏智。七滅智。盡滅妙出觀時無漏智。
T1705_.33.0259a02: 八道智。道正跡乘觀時無漏智。九盡智。見
T1705_.33.0259a03: 苦已斷集已證滅已修道已等。智論云。我
T1705_.33.0259a04: 見苦已斷集已盡證已修道已･也。十無生智。
T1705_.33.0259a05: 見苦已不復更見等也。諸經或云十一智。
T1705_.33.0259a06: 智度爲如實智。知一切法總相別相。如實正
T1705_.33.0259a07: 知無有罣礙。是爲如實。此獨在佛心中有二
T1705_.33.0259a08: 乘無分。故但云十智也。有學八智者。是那含
T1705_.33.0259a09: 人。在修道位中無盡無生智故。但有八也。有
T1705_.33.0259a10: 學六智者。謂見道中但有四諦及法比等六
T1705_.33.0259a11: 智＊也。三根者。次歎三根徳。若修行次第應
T1705_.33.0259a12: 先辨三根後辨十智。今先説果後明因也。一
T1705_.33.0259a13: 未知欲知根。無漏九根。和合信法二行人於
T1705_.33.0259a14: 見道中。名未知欲知根。九根者。謂信等五
T1705_.33.0259a15: 及喜樂捨意等是也。二知根。信解見得人。思
T1705_.33.0259a16: 惟道中是九根轉名知根。如前説。三知已
T1705_.33.0259a17: 根。若至無學道中。是九根轉名知已根云云。
T1705_.33.0259a18: 十六心行者。次歎十六觀門。從心之所行故
T1705_.33.0259a19: 名心行。非心即行也。依修行次應在十智前
T1705_.33.0259a20: 明。亦先説果也。又只離四諦爲十六行。行以
T1705_.33.0259a21: 往趣爲義。修此十六觀法。能趣四實之理。故
T1705_.33.0259a22: 名行也。苦下四行。一無常二苦三空四無我。
T1705_.33.0259a23: 集下四行。一集二因三縁四生。滅下四行一
T1705_.33.0259a24: 盡二滅三妙四出。道下四行。一道二正三跡
T1705_.33.0259a25: 四乘。又法忍等十六行也。此約通説。若地前
T1705_.33.0259a26: 四十位爲四。十地爲十。等覺妙覺爲十六。
T1705_.33.0259a27: 此約別説云云
T1705_.33.0259a28: 仁王護國般若經疏卷第一
T1705_.33.0259a29:
T1705_.33.0259b01:
T1705_.33.0259b02: 仁王護國般若經疏卷第二
T1705_.33.0259b03: 　＊天台智者大師説　門人灌頂 &T047368;

　
T1705_.33.0259b04: 法假虛實觀下。次歎三假觀門。法假者。色陰
T1705_.33.0259b05: 法是也。受假者。四陰是也。取此二名是名
T1705_.33.0259b06: 名假。自實無體籍他方有是名爲假。又色陰
T1705_.33.0259b07: 是法。受等是名。一切世間中但有名與色。而
T1705_.33.0259b08: 今有三別説也云云。言虛實者。一虛二實。
T1705_.33.0259b09: 相形得稱。陰法是虛凡夫謂實。智欲了知
T1705_.33.0259b10: 求不可得。只實而虛名爲虛實。此通意
T1705_.33.0259b11: 也。若説別義者。三假之中各有三觀。法假
T1705_.33.0259b12: 即虛。是空觀。空即假實。一色一香無非般
T1705_.33.0259b13: 若。是假觀觀之一字是中觀。以空假是方便
T1705_.33.0259b14: 道故不立觀名。得入中道方獨稱觀。受及名
T1705_.33.0259b15: 等類此可解。若圓説者。三法即空即假即中。
T1705_.33.0259b16: 雙照雙亡是也云云。智度論云。諸法非實凡
T1705_.33.0259b17: 夫虛假。憶想分別妄謂有人。如狗臨井自叱
T1705_.33.0259b18: 其影。水中無狗但有相影。而生惡心投井
T1705_.33.0259b19: 而死。衆生亦爾。四大和合名之爲身。因縁生
T1705_.33.0259b20: 義動作語言。凡夫於中妄起人相。此法假
T1705_.33.0259b21: 也。生愛恚起愚樂墮三惡道。此受假也。又一
T1705_.33.0259b22: 切法但從名字和合更無餘名。如頭足腹脊。
T1705_.33.0259b23: 和合故假名爲身。如髮眼耳鼻口皮骨。和合
T1705_.33.0259b24: 故假名爲頭。諸毛和合假名爲髮。分分合故
T1705_.33.0259b25: 假名爲毛。諸泥塵和合故假名爲分。亦和合
T1705_.33.0259b26: 諸分故名爲塵。此即名假也。以此假故一切
T1705_.33.0259b27: 法空。三空等者。次歎三昧徳以三假因縁
T1705_.33.0259b28: 故得三空名。此因果次第説也。以法假故
T1705_.33.0259b29: 空。受假故無相。名假故無作。故大論云。因三
T1705_.33.0259c01: 十七品趣涅槃門。涅槃門有三。謂空無相無
T1705_.33.0259c02: 作等。言空門者。觀諸法無我我所。諸法從因
T1705_.33.0259c03: 縁和合而有。無有作者無有受者。是名空
T1705_.33.0259c04: 門。無相門者。觀身雖空而有相在。人著此相
T1705_.33.0259c05: 故修無相。如説俯仰屈伸住立去來觀瞻言
T1705_.33.0259c06: 語。於中無實。風依識故有所作者。是識滅
T1705_.33.0259c07: 相。念念無故。此男女有我心無智慧故妄
T1705_.33.0259c08: 見有。骨鎖相連皮肉覆機關動作如木人。此
T1705_.33.0259c09: 無相門也。無作門者。無相亦無。是名無作。此
T1705_.33.0259c10: 三定諸禪中若無不名三昧。以退失故墮生
T1705_.33.0259c11: 死中。如説能持淨戒名比丘。能觀空名行空
T1705_.33.0259c12: 人。一心常勤精進者。是名眞實行道人。此三
T1705_.33.0259c13: 能到涅槃。得三解脱門云云。四諦十二因縁
T1705_.33.0259c14: 者。次歎諦縁。此二有同有別。同是聲聞斷
T1705_.33.0259c15: 見思故名同。利鈍有殊。廣略數異故名別。四
T1705_.33.0259c16: 諦鈍根者觀。大經有四種四諦。生滅藏教。今
T1705_.33.0259c17: 所不説。此經具三教有三種四諦。所謂無生
T1705_.33.0259c18: 無量無作等也。苦等四法審實不虛。名之爲
T1705_.33.0259c19: 諦。若苦集是有漏滅道是無漏此三藏也。若
T1705_.33.0259c20: 四俱無漏是通也。若四俱亦有漏亦無漏是
T1705_.33.0259c21: 別也。若四俱非漏非無漏是圓也。十二因縁
T1705_.33.0259c22: 利鈍者觀。知大經中亦有四種。於四種中
T1705_.33.0259c23: 各各有三別。一者三世十二因縁。二者二世。
T1705_.33.0259c24: 三者一世。廣如餘説云云。無量功徳皆成就
T1705_.33.0259c25: 者。五結文可知也。復有八百萬億下。二列
T1705_.33.0259c26:
T1705_.33.0259c27:
T1705_.33.0259c28:
T1705_.33.0259c29:
T1705_.33.0260a01: 縁覺衆。文四一唱數。二標位。三歎徳。四結
T1705_.33.0260a02: 成。初文可知。大仙縁覺者。二標位也。有三
T1705_.33.0260a03: 差別。一者獨覺。如昔有國王入園遊觀。
T1705_.33.0260a04: 淸旦見樹林花果甚可愛樂。時王食已即便
T1705_.33.0260a05: 偃臥。王諸婇女皆競採摘毀壞林樹。時王覺
T1705_.33.0260a06: 已。即悟･一切諸法無常。若是以外況內成大
T1705_.33.0260a07: 仙縁覺。二者因縁覺。出於佛世聞十二因
T1705_.33.0260a08: 縁斷見思惑･三者小辟支佛。是須陀洹人在
T1705_.33.0260a09: 人間生。是時無佛佛法已滅･人中七生天上
T1705_.33.0260a10: 亦爾。不受八生自悟成道。即成小辟支佛
T1705_.33.0260a11: 也･非斷非常者三歎徳＊也。過去二因牽識
T1705_.33.0260a12: 等故非斷。識等滅故三因不生故非常。又三
T1705_.33.0260a13: 世相續故非斷。無自性故非常。又順則生死
T1705_.33.0260a14: 無際故非斷。逆則無明燋竭故非常。四諦十
T1705_.33.0260a15: 二縁下。四結成＊也。問。前列聲聞亦云諦縁。
T1705_.33.0260a16: 今歎支佛更復重明。後列菩薩仍云羅漢者
T1705_.33.0260a17: 何耶。答。於一境上取悟自差。三獸度河。三鳥
T1705_.33.0260a18: 出網。河同獸異。網一鳥殊。故大經云。下智觀
T1705_.33.0260a19: 故聲聞菩提。中智觀故縁覺菩提。上智觀菩
T1705_.33.0260a20: 薩菩提。上上智觀故諸佛菩提。良由理一見
T1705_.33.0260a21: 殊。所以諦縁互説云云。問。縁覺出無佛世。今
T1705_.33.0260a22: 云何列爲同聞衆。答。縁覺佛在世亦有。只
T1705_.33.0260a23: 在聲聞中攝。言出無佛世者。此對聲聞。非謂
T1705_.33.0260a24: 佛世總無縁覺也。復有九百萬億下。第二列
T1705_.33.0260a25: 菩薩衆。文五。一數。二號。三位。四徳。五結。
T1705_.33.0260a26: ＊初文可知。菩薩摩訶薩者。二標號也。菩薩
T1705_.33.0260a27: 此云道心衆生。摩訶薩此云大道心。亦云大
T1705_.33.0260a28: 士。亦云開士。若以生滅心行六波羅蜜三祇
T1705_.33.0260a29: 成佛。此三藏教中菩薩。心勝聲聞道卑羅漢。
T1705_.33.0260b01: 若以無生心斷見思惑。留餘習扶願受生。十
T1705_.33.0260b02: 地行圓當知如佛。此通教中菩薩也。若以無
T1705_.33.0260b03: 量心行無量行。淨佛國土成就衆生。大慈不
T1705_.33.0260b04: 窮大悲無限。華臺摩頂成功徳身。此別教中
T1705_.33.0260b05: 菩薩也。若以無作心。觀煩惱菩提生死涅槃
T1705_.33.0260b06: 無二無別非成不成。此圓教中菩薩也。今此
T1705_.33.0260b07: 所列正列通教。蜜兼別圓云云。皆阿羅漢者。
T1705_.33.0260b08: 三明位也。若三藏中佛即是羅漢。故本行云。
T1705_.33.0260b09: 爾時世間有六羅漢。五是陳如等五人。一即
T1705_.33.0260b10: 是佛也。若通教中三乘共行十地。七地菩薩
T1705_.33.0260b11: 即阿羅漢。若別教中十向菩薩斷三界惑盡
T1705_.33.0260b12: 齊阿羅漢。若圓教中十信菩薩斷三界惑盡
T1705_.33.0260b13: 亦齊羅漢。今皆阿羅漢者。即通教菩薩。大
T1705_.33.0260b14: 品云。阿羅漢若智若斷是菩薩無生法忍。大
T1705_.33.0260b15: 集亦云。大法菩薩名阿羅漢。問。若皆＊羅漢
T1705_.33.0260b16: 前已辨竟。今何更明。答。以菩薩形無定準。
T1705_.33.0260b17: 或同凡像或同二乘。若不別明。恐於實混
T1705_.33.0260b18: 濫。庶幾貴小乘者知大士徳齊羅漢。取名相
T1705_.33.0260b19: 者。悟知菩薩道越凡夫。故更別説也。實智
T1705_.33.0260b20: 功徳下。四歎徳中先歎智徳。實智則照
T1705_.33.0260b21: 空。方便＊智照有。有實＊智故不住生死。有
T1705_.33.0260b22: 方便故不住涅槃。向者明位雖云羅漢。今此
T1705_.33.0260b23: 歎徳即異二乘。故別説也。通教菩薩七地中
T1705_.33.0260b24: 具實智。八地已上具方便智云云。行獨大乘
T1705_.33.0260b25: 者。次歎乘。二乘無分故名獨大。此歎別教菩
T1705_.33.0260b26: 薩也。四眼者。次歎眼。菩薩行既未圓。義當無
T1705_.33.0260b27: 佛眼也。通教當知如佛。義推之眼亦如佛。圓
T1705_.33.0260b28: 教十信雖是肉眼。名爲佛眼。今云四眼者。即
T1705_.33.0260b29: 別教地前菩薩也。五通者。次歎通。具天眼等
T1705_.33.0260b30: 五。除漏盡通。通教未斷無明。別教斷猶未盡。
T1705_.33.0260c01: 故但云五也云云。三達者。次明過去宿命明。
T1705_.33.0260c02: 現在天眼明。未來漏盡明。明即達也。十力者。
T1705_.33.0260c03: 次歎力。智論云。菩薩十力。一發心堅固力。二
T1705_.33.0260c04: 大慈力。三大悲力。四精進力。五禪定力。六智
T1705_.33.0260c05: 慧力。七身不厭生死力。八無生法忍力。九解
T1705_.33.0260c06: 脱力。十無礙力也。四無量心者。次歎心。慈
T1705_.33.0260c07: 能與樂悲能拔苦。喜與衆生增上之樂。如上
T1705_.33.0260c08: 三心捨之不著云云。四辨者。次歎辯。法辭樂
T1705_.33.0260c09: 説義等是也。四攝。次歎攝。布施愛語利行
T1705_.33.0260c10: 同事等也。金剛滅定者。次歎斷。十地上忍定
T1705_.33.0260c11: 如金剛。碎煩惱山自不傾動。亦名首楞嚴定
T1705_.33.0260c12: 云云。一切功徳下五總結也。復有千萬億
T1705_.33.0260c13: 下。第三列雜類衆。以其中名色非一故言雜
T1705_.33.0260c14: 類。一別二總。別中四。一人二士三天四賢。
T1705_.33.0260c15: 初人更二。一男二女。初四。一數二名三徳
T1705_.33.0260c16: 四結。初標數可知。五戒賢者次列名也。五
T1705_.33.0260c17: 者是數義。戒者防止義。梵云優婆塞此云淸
T1705_.33.0260c18: 信男。於佛法中生淨信心故。又云近事男。以
T1705_.33.0260c19: 依三寶親近師長承事無失故。離殺盜婬。此
T1705_.33.0260c20: 三防身業。妄語一戒防口業。飮酒一戒通防
T1705_.33.0260c21: 二業。廣釋戒相如大論尸波羅蜜説云云。
T1705_.33.0260c22: 提謂波利等問佛。何不爲我説四六戒。佛答。
T1705_.33.0260c23: 五者天下之大數。在天爲五星。在地爲五嶽。
T1705_.33.0260c24: 在人爲五臟。在陰陽爲五行。在王爲五帝。
T1705_.33.0260c25: 在世爲五徳。在色爲五色。在法爲五戒。以不
T1705_.33.0260c26:
T1705_.33.0260c27:
T1705_.33.0260c28:
T1705_.33.0260c29:
T1705_.33.0261a01: 殺配東方。東方是木。木主於仁。仁以養生爲
T1705_.33.0261a02: 義。不盜配北方。北方是水。水主於智。智者不
T1705_.33.0261a03: 盜爲義。不邪淫配西方。西方是金。金主於義。
T1705_.33.0261a04: 有義者。不邪淫。不飮酒配南方。南方是火。火
T1705_.33.0261a05: 主於禮。禮防於失也。以不妄語配中央。
T1705_.33.0261a06: 中央是土。土主於信。妄語之人乖角兩頭
T1705_.33.0261a07: 不契中正。中正以不偏乖爲義也。道將隣
T1705_.33.0261a08: 聖曰賢。假名行人位也。皆行阿羅漢下。三
T1705_.33.0261a09: 歎徳＊也。雖迹同凡夫而本皆羅漢。十地者
T1705_.33.0261a10: 有三種。若菩薩二乘共行。此通教也。一乾
T1705_.33.0261a11: 慧二性地。三八人四見地。五薄地六離
T1705_.33.0261a12: 欲。七已辨八支佛。九菩薩十佛地。依此
T1705_.33.0261a13: 十地則是通教中優婆塞也。大品經云。若菩
T1705_.33.0261a14: 薩具乾慧地。於十地速證菩提云云。大論七
T1705_.33.0261a15: 十八云。乾慧地二種。一聲聞二菩薩。聲聞
T1705_.33.0261a16: 獨爲涅槃故勤精進持戒等。或習觀佛三昧
T1705_.33.0261a17: 不浮觀等。雖有智慧不得禪定水。故名乾慧
T1705_.33.0261a18: 地。於菩薩則初發心乃至未得順忍者是。性
T1705_.33.0261a19: 地者。聲聞從煖至世第一。於菩薩得順忍愛
T1705_.33.0261a20: 著實相不生邪見得禪定水。八人地者。從苦
T1705_.33.0261a21: 法忍乃至道比忍是十六心。於菩薩則無生
T1705_.33.0261a22: 法忍入菩薩位。見地者。初得須陀洹果。於菩
T1705_.33.0261a23: 薩則是阿毘跋致地。薄地者。斯陀含人。欲
T1705_.33.0261a24: 界九種苦分斷故。於菩薩則過阿＊毘跋地。
T1705_.33.0261a25: 乃至未成佛。斷諸煩惱餘習氣亦薄。離欲地
T1705_.33.0261a26: 者。離欲界等貪名阿那含。於菩薩離欲因縁。
T1705_.33.0261a27: 得五神通。已作地者。聲聞人得盡無生智。
T1705_.33.0261a28: 無著阿羅漢。於菩薩成就佛地。辟支佛地者。
T1705_.33.0261a29: 先世種辟支佛道因。今世得小因縁。亦觀深
T1705_.33.0261b01: 因縁法名支佛也。菩薩地者。初歡喜地
T1705_.33.0261b02: 乃至法雲地皆名菩薩。此借別名名通也。佛
T1705_.33.0261b03: 地者。一切種智等法。諸菩薩於自地中觀
T1705_.33.0261b04: 具足。於化他地中行具足。二事具足故名
T1705_.33.0261b05: 佛地。若別教則初地終至法雲。獨自修行不
T1705_.33.0261b06: 與聲聞辟支佛共。準此則是別教中優婆塞
T1705_.33.0261b07: 也。圓教云云。迴向五分法身具足者。別接
T1705_.33.0261b08: 通空。以別初地接通教。令不滯界內即色
T1705_.33.0261b09: 之空。迴心向別斷界外無明。成就五分法
T1705_.33.0261b10: 身故。歎迴向也。言具足者。通教偏眞五分
T1705_.33.0261b11: 等是不具足。別圓中道正觀成就五分方
T1705_.33.0261b12: 稱具足也。五分法身者。一戒身。二定身。三
T1705_.33.0261b13: 慧身。四解脱身。五解脱知見身。問。菩薩所
T1705_.33.0261b14: 作何故迴向。答。迴向之利其功最善。故淨
T1705_.33.0261b15: 名云。迴向爲善利。迴向二種。一者所作囘施
T1705_.33.0261b16: 衆生。二者所作囘向佛果也云云。無量功徳
T1705_.33.0261b17: 下。四總結也。復有十千下。第二列淸信女。
T1705_.33.0261b18: 文三。一數二名三徳。今初可解。淸信女者
T1705_.33.0261b19: 二標名也。梵云優婆夷。此云淸信女。皆行阿
T1705_.33.0261b20: 羅漢下。三歎徳。亦通別中優婆夷也。文二。
T1705_.33.0261b21: 先總歎十地可解。次始生下。別歎十地中
T1705_.33.0261b22: 功徳。文二。今先正歎。一地三心。從第十囘
T1705_.33.0261b23: 向。始有初地所得功徳是初心。停住不進所
T1705_.33.0261b24: 得功徳是住心。滿足功徳欲入二地是終心。
T1705_.33.0261b25: 法華亦云。善入出住等云云。三十生功徳
T1705_.33.0261b26: 下。次結也。復有十億下。第二列居士衆。文
T1705_.33.0261b27: 四。一數二名三徳四結。今初可知。七賢居
T1705_.33.0261b28: 士者。二標名也。七賢有二。一小乘五停心
T1705_.33.0261b29: 觀等是也。二大乘。一名初發心人。二名有相
T1705_.33.0261c01: 行人。三名無相行人。四名方便行人。五名
T1705_.33.0261c02: 絕種性人。六性種性人。七道種性人。俱在
T1705_.33.0261c03: 地前。調心順道名爲七賢。居士者。外國積財
T1705_.33.0261c04: 至億名爲居士。今此富有七淨財故名居士。
T1705_.33.0261c05: 信施戒聞慧慚愧名七庶財也云云。徳行具
T1705_.33.0261c06: 足下。三歎徳。謂具足諸徳之行。名徳行具足。
T1705_.33.0261c07: 二十二品者。此歎道品。以在見道前。唯有
T1705_.33.0261c08: 四念處四正勤四如意足五根五力二十二品
T1705_.33.0261c09: 也。十一切入者。次歎十遍處。入者處也。靑
T1705_.33.0261c10: 黃赤白地水火風空處識處名之爲十云云。
T1705_.33.0261c11: 八除入者。次歎勝處。一內有色相觀外色少。
T1705_.33.0261c12: 二內有色相外觀色多。三內無色相外觀色
T1705_.33.0261c13: 少。四內無色相外觀色多。五靑六黃七赤八
T1705_.33.0261c14: 白云云。八解脱者。次歎解脱。一內有色相外
T1705_.33.0261c15: 觀色。二內無色相外觀色。三觀淨色。四空處。
T1705_.33.0261c16: 五識處。六無所有處。七非有想非無想。八
T1705_.33.0261c17: 滅受想解脱。問。觀未得聖云何今歎八解
T1705_.33.0261c18: 脱。答。八中得七。未得滅盡。今從多而歎也。
T1705_.33.0261c19: 問。解脱以何爲義。答。解脱以棄背爲義。初二
T1705_.33.0261c20: 棄背色貪心。第三棄背不淨觀心。四無色棄
T1705_.33.0261c21: 背下地心。滅盡令棄背一切所有縁心。問。解
T1705_.33.0261c22: 脱勝處遍處何別。答。有棄背名解脱。能降
T1705_.33.0261c23:
T1705_.33.0261c24:
T1705_.33.0261c25:
T1705_.33.0261c26:
T1705_.33.0261c27:
T1705_.33.0261c28:
T1705_.33.0261c29:
T1705_.33.0262a01: 境界名勝處。能廣能勝境名遍處云云。三慧
T1705_.33.0262a02: 者。次歎慧。謂聞思修。初是乾慧地。次是四善
T1705_.33.0262a03: 根。苦忍已上名修慧。十六諦者。次歎觀門。如
T1705_.33.0262a04: 前説云云。四諦者。次歎諦門。亦如前説云云。
T1705_.33.0262a05: 四三二一品觀者。次歎四門。即四觀忍也。
T1705_.33.0262a06: 從下擧之。煖第四。頂第三。忍第二。世第一
T1705_.33.0262a07: 法第一。四即四善根。三即除煖位。二除煖
T1705_.33.0262a08: 頂。一除前三也。又四即四果。三即三果。二
T1705_.33.0262a09: 即二果。一即初果。此非歎意。今取前釋。得九
T1705_.33.0262a10: 十忍者。四結。文二。先別結。次總結。今初。有
T1705_.33.0262a11: 人云。地前三賢三十心。一一中作下中上。或
T1705_.33.0262a12: 入住出等三品觀。合九十忍也。有人云。四
T1705_.33.0262a13: 三二一合成十忍。約三界九地。一一地中各
T1705_.33.0262a14: 有九品。成九十忍。又曰。諦觀二十。謂十六諦
T1705_.33.0262a15: 及四諦。品觀有十。謂四三二一。總成三十。各
T1705_.33.0262a16: 有下中上三品。成九十忍也。今謂九十忍者。
T1705_.33.0262a17: 是別結。經文中徳不可衆多作異説也。但説
T1705_.33.0262a18: 具足二十二品。下至四三二一。數有八十一
T1705_.33.0262a19: 品。從此等法出四禪四空滅定。合九十忍。經
T1705_.33.0262a20: 雖無四禪等文。義推可爾云云。一切功徳皆
T1705_.33.0262a21: 成就。次總結也。復有萬萬億下。第三列天
T1705_.33.0262a22: 衆。文二。先列色次列欲。初文四。一數二處三
T1705_.33.0262a23: 徳四結。今初。以萬數萬故云萬萬億也。九梵
T1705_.33.0262a24: 下。二明處此經三本不同。有一本云。復有萬
T1705_.33.0262a25: 萬億十八梵天。九梵三淨三光五喜樂天。又
T1705_.33.0262a26: 一本中。但云三淨三光五喜樂天。又一本除
T1705_.33.0262a27: 五字。初除十八梵天四字。後但有三字無梵
T1705_.33.0262a28: 字。蓋譯者出沒耳。言九梵者。謂第四禪九天。
T1705_.33.0262a29: 一無雲。二福生。三廣果。四無想。五無煩。六
T1705_.33.0262b01: 無熱。七善現。八善見。九色究竟也。三淨者。
T1705_.33.0262b02: 是第三禪有三天。謂少淨無量淨遍淨也。三
T1705_.33.0262b03: 光者。是第二禪有三天。謂少光無量光光音。
T1705_.33.0262b04: 三梵者。謂初禪三天。梵衆大梵梵輔也。五
T1705_.33.0262b05: 喜樂天者。即五支。謂覺觀喜樂一心等也。
T1705_.33.0262b06: 是四禪中後五淨者。此天義論受喜樂故
T1705_.33.0262b07: 也云云。天定功徳定味者。三歎徳。天定者。謂
T1705_.33.0262b08: 報生天上得此定。功徳定者。謂修徳生天而
T1705_.33.0262b09: 有此定。味者一字爲句。即是味著禪定也。有
T1705_.33.0262b10: 人云。功徳定味爲句非也。常樂神通者。色界
T1705_.33.0262b11: 天中皆有修報二種神通也。言常樂簡非報
T1705_.33.0262b12: 徳神通也。十八生處下。四總結云云。復有億
T1705_.33.0262b13: 億下。二列欲界。文四。今初明數。六欲諸天
T1705_.33.0262b14: 子者。二明處。此六天中有小五欲。從初四
T1705_.33.0262b15: 天。至他化自在爲六也。十善等者。三歎徳
T1705_.33.0262b16: ＊也。十善是因。生天是果報也。功徳皆成者
T1705_.33.0262b17: 四結也。復有十六下。第四列人衆。文四。一
T1705_.33.0262b18: 數二衆三徳四結。今初。云十六國王者。擧
T1705_.33.0262b19: 國數以標人也。各各有下。第二明衆＊也。五
T1705_.33.0262b20: 戒下。三歎徳＊也。徳有三。一戒二善三歸。淸
T1705_.33.0262b21: 信行具足者。四結。四信成就故云淸信也。
T1705_.33.0262b22: 復有五道下。第二總列。前別中但明天人。
T1705_.33.0262b23: 今則通明五道。修羅等或鬼或畜故但云五
T1705_.33.0262b24: 道也。又六道中天人先有。三惡之內或有或
T1705_.33.0262b25: 無。此經無縁故總云五＊也。此土衆竟。復有
T1705_.33.0262b26: 他方下。二列他方衆。他處異見云云。復有
T1705_.33.0262b27: 變下。三列化衆。文三。今初明不思議力能
T1705_.33.0262b28: 變淨土。淨土者。非寂光之淨。且現華臺實
T1705_.33.0262b29: 報等淨相也。現百億高座及花者。且明應身
T1705_.33.0262c01: 大千之化相也。各各坐前下。二明不思議
T1705_.33.0262c02: 力能現諸佛菩薩。八部者。乾闥婆毘舍闍二
T1705_.33.0262c03: 衆東方提頭賴吒天王領。鳩槃茶薜茘多二
T1705_.33.0262c04: 衆南方毘留勒叉天王領。龍富單那二衆西
T1705_.33.0262c05: 方毘留博叉天王領。夜叉羅刹二衆北方毘
T1705_.33.0262c06: 沙門天王領云云。一一國土中下。三明不思
T1705_.33.0262c07: 議力各説般若等。上來列衆竟。他方大衆
T1705_.33.0262c08: 下。第二總結。他方大衆即結前來第二他方
T1705_.33.0262c09: 衆。及化衆即結前第三化衆。三界中衆即結
T1705_.33.0262c10: 前此土衆。十二大衆皆來集會。即總結前三
T1705_.33.0262c11: 衆差別果。一聲聞。二縁覺。三菩薩。四五戒
T1705_.33.0262c12: 賢者。五淸信女。六七賢居士。七色天。八欲
T1705_.33.0262c13: 天。九仁王。十五道。十一他方。十二化衆是
T1705_.33.0262c14: 也。坐九劫座者。結座。劫者級也。級者層也。
T1705_.33.0262c15: 其會下。結衆廣狹也。問。諸經列衆或有或
T1705_.33.0262c16: 無何耶。答。若説報生三界。由善惡業力。見
T1705_.33.0262c17: 佛不見佛由有縁無縁。即有生天受樂至不
T1705_.33.0262c18: 聞經。乃至地獄燒燃而來聽法。今以大經
T1705_.33.0262c19: 之義。試爲斷之。大經云。於戒緩者不名爲
T1705_.33.0262c20: 緩。於乘緩者乃名爲緩。總相明之。乘即戒也。
T1705_.33.0262c21: 今約別説。乘戒二殊。即以三歸五戒十善八
T1705_.33.0262c22: 戒二百五十五百戒等。名之爲戒。念誦修行
T1705_.33.0262c23:
T1705_.33.0262c24:
T1705_.33.0262c25:
T1705_.33.0262c26:
T1705_.33.0262c27:
T1705_.33.0262c28:
T1705_.33.0262c29:
T1705_.33.0263a01: 禪智施進等。名之曰乘。然戒與乘各有三品。
T1705_.33.0263a02: 乘有小中大。戒有上中下。若乘戒俱急者。
T1705_.33.0263a03: 又有三品。如持上品戒急。生無色界天。下
T1705_.33.0263a04: 品乘急。以無色天身聞佛説聲聞法。中品乘
T1705_.33.0263a05: 急。聞説因縁。上品乘急。聞説中道等。若持中
T1705_.33.0263a06: 品戒急。生色界天。下乘急。聞説四諦。中乘
T1705_.33.0263a07: 急。聞説因縁。上乘急。聞説六度。若持下品戒
T1705_.33.0263a08: 急。生欲界天。下乘急。聞小乘。中乘急。上
T1705_.33.0263a09: 乘急。準上説。若戒乘俱緩者。上品戒緩墮地
T1705_.33.0263a10: 獄。中品緩墮畜生。下品緩墮餓鬼。以乘緩故
T1705_.33.0263a11: 永不見佛。何況聞法。若戒緩乘急者。得見佛
T1705_.33.0263a12: 聞法。上品戒緩生地獄中。下乘急以地獄身
T1705_.33.0263a13: 聞説四諦。中乘急聞因縁。上乘急聞六度云
T1705_.33.0263a14: 云。若戒急乘緩者。三品戒急得三界身。如乘
T1705_.33.0263a15: 緩故著人天樂不得見佛。況得聞法。今無色
T1705_.33.0263a16: 界天衆者。以上品戒急大乘緩故。此經無縁
T1705_.33.0263a17: 故。不來也。餘經有無例此可解。上來證信序
T1705_.33.0263a18: 竟云云。爾時十號下。第二發起序。文中爲五。
T1705_.33.0263a19: 一佛自現瑞。二時衆生疑。三覺悟如來。四佛
T1705_.33.0263a20: 昇華座。五大衆歡喜。初中更五。一讃佛徳。二
T1705_.33.0263a21: 現瑞時節。三正住十地。四入大寂定。五思
T1705_.33.0263a22: 縁現瑞。今初。言爾時者當爾之時也。十號
T1705_.33.0263a23: 者。教主之徳。徳凡有四。一十號徳。二三明
T1705_.33.0263a24: 徳。三斷徳。四智徳。今初。言十號者。一是如
T1705_.33.0263a25: 來。二應供。三正遍知。四明行足。五善逝。六
T1705_.33.0263a26: 世間解。七無上士。八調御丈夫。九天人師。十
T1705_.33.0263a27: 佛世尊。是十號之數也云云。次歎三明徳以
T1705_.33.0263a28: 明鑒三世也。次歎斷徳。謂大滅諦。簡非小滅
T1705_.33.0263a29: 故言大也。金剛智者。次歎佛智徳。釋迦牟尼
T1705_.33.0263b01: 佛者。上明通號及徳。今明別號也。然佛種姓
T1705_.33.0263b02: 出處不同。或姓刹利。或婆羅門。今姓釋迦者。
T1705_.33.0263b03: 此云能仁。如長阿含説。昔梵摩穀王四子有
T1705_.33.0263b04: 過。徙向雪山。令自存活。四子至彼民歸
T1705_.33.0263b05: 如市。王歎四子。我子能仁能自存活。因此
T1705_.33.0263b06: 姓釋。佛第四祖已來始姓釋也。本姓瞿曇。
T1705_.33.0263b07: 或甘庶種。或日種。或牛糞種云云。牟尼
T1705_.33.0263b08: 者名也。此云寂默。三業俱寂默也。初年月八
T1705_.33.0263b09: 日者。二明現瑞時節＊也。眞諦云。如來在世
T1705_.33.0263b10: 四十五年。説三法輪。謂轉照持。然此三輪有
T1705_.33.0263b11: 顯有密。密則從得道夜至涅槃夜。俱三轉法
T1705_.33.0263b12: 輪。顯則初成道七年但轉轉法輪。七年後三
T1705_.33.0263b13: 十一年中轉照法輪。三十八年後七年中轉持
T1705_.33.0263b14: 法輪。從轉轉法輪來有三十年。前至二十九
T1705_.33.0263b15: 年已説餘般若。今至三十年初月八日方説
T1705_.33.0263b16: 仁王。故言初年月八日。此則成佛道。三十
T1705_.33.0263b17: 七年説此經。乃年七十二歲也云云。方坐
T1705_.33.0263b18: 十地者。三正住十地。方者正也。正坐佛之
T1705_.33.0263b19: 十地。非菩薩十地。又佛以別接通坐別十
T1705_.33.0263b20: 地。欲密顯通教十地正令悟別地。故云
T1705_.33.0263b21: 方坐也。佛十地者。同性經云。一甚深 &MT10769;

知廣
T1705_.33.0263b22: 明至徳地。二淸淨身不思議地。三海藏地。四
T1705_.33.0263b23: 神通智徳地。五明徳地。六無垢涅槃炎光開
T1705_.33.0263b24: 相地。七廣勝法界藏明界地。八無礙智慧地。
T1705_.33.0263b25: 九無邊億莊嚴迴向能照明地。十毘盧遮那智
T1705_.33.0263b26: 藏地。入大寂室三昧者。四入寂定也。欲觀
T1705_.33.0263b27: 察物機授法藥故。又令知因定發慧故。又作
T1705_.33.0263b28: 説法儀軌故。佛具智斷尙自觀機。況於凡夫
T1705_.33.0263b29: 而不審諦云云。大寂室者。即大涅槃也。大經
T1705_.33.0263c01: 云。涅槃深禪定窟。窟即室義。法華大通智
T1705_.33.0263c02: 勝佛亦入靜室。與此義同也。又大寂者。即動
T1705_.33.0263c03: 是寂。室者。即寂而照。大寂是法。室是喩。如
T1705_.33.0263c04: 室虛能受萬物。般若空理能含多義也。約觀
T1705_.33.0263c05: 者。室是一法。空亦無二。明暗自殊室空不
T1705_.33.0263c06: 別。明喩智慧暗喩煩惱。室喩人身空喩心識。
T1705_.33.0263c07: 日出則室空俱明。喩智生身心俱淨。日入則
T1705_.33.0263c08: 室空俱暗。喩智滅則身心俱穢。穢淨雖殊而
T1705_.33.0263c09: 性常淸淨。故淨名云。無明性即是明。一切
T1705_.33.0263c10: 衆生即菩提相。不復更滅。此即證＊也。思縁
T1705_.33.0263c11: 放大光明照三界中下。有本云照三界衆生
T1705_.33.0263c12: 也。第五思縁現瑞。文五。一思縁放光。二頂
T1705_.33.0263c13: 上出花。三諸天雨花。四佛自生花。五大地振
T1705_.33.0263c14: 動。今初。思縁者。思於無相縁於法性。自受大
T1705_.33.0263c15: 樂也。光照三界中覺化境也。問。無色界無色
T1705_.33.0263c16: 陰。何故照之。答。雖無麁色而有細色。約凡夫
T1705_.33.0263c17: 二乘不見言無而實有也。復於頂上出千寶
T1705_.33.0263c18: 蓮花下。＊二頂上出花。文三。今初。出花。其花
T1705_.33.0263c19: 上至下。二明竪現。乃至他方下。三明橫現。放
T1705_.33.0263c20: 光令識智慧之本。出花令悟得道之因。又光
T1705_.33.0263c21: 欲化當機衆。花令其見作結縁因。前列衆
T1705_.33.0263c22: 中。無無色界天者。以其戒急乘緩無現益縁。
T1705_.33.0263c23: 今令非相見花使作當來種子也。時無色
T1705_.33.0263c24:
T1705_.33.0263c25:
T1705_.33.0263c26:
T1705_.33.0263c27:
T1705_.33.0263c28:
T1705_.33.0263c29:
T1705_.33.0264a01: 界天下。三諸天雨花。前教主現相明有感。今
T1705_.33.0264a02: 諸天雨花明有應。此則藥病相稱感應道交
T1705_.33.0264a03: 也。無量變者。心樹花非生死花也。文三。初
T1705_.33.0264a04: 無色界。次色界。後欲界。皆可見。色天多禪
T1705_.33.0264a05: 無色天多定。能心樹變花故言變。欲天無此
T1705_.33.0264a06: 但雨寶花也。其佛座前下。四佛自生花。
T1705_.33.0264a07: 向明頂上出花。顯正報瑞。今佛座前生花。
T1705_.33.0264a08: 明依報瑞。劫者層也。是時世界下。五大地振
T1705_.33.0264a09: 動。放光雨花令其目見。動地令其心動。心動
T1705_.33.0264a10: 則煩惱動。故大經云。大地動者。能令衆生心
T1705_.33.0264a11: 動也。動踊覺起振吼等爲六。又東踊西沒等
T1705_.33.0264a12: 六也。地動八縁如阿含説。一大水動時動。二
T1705_.33.0264a13: 尊神試力時。三如來入胎時。四出胎時。五成
T1705_.33.0264a14: 道時。六轉法輪時。七息教時。八涅槃時。增一
T1705_.33.0264a15: 經。亦有八縁。閻浮提風輪從上向下。有地
T1705_.33.0264a16: 水火風。從下向上次第動。二菩薩入胎。三出
T1705_.33.0264a17: 胎。四出家學道成道。五入涅槃。六神通比丘
T1705_.33.0264a18: 心得自在。七諸天命終還生勝處。八衆生福
T1705_.33.0264a19: 盡相云云。動意者。十地論云。治三種煩惱。一
T1705_.33.0264a20: 生天衆生樂著天報。振動天宮。令生厭捨
T1705_.33.0264a21: 起求法心。二造惡衆生不識無常。縱心蕩
T1705_.33.0264a22: 意。令因地動捨惡從善。三我慢衆生。或因
T1705_.33.0264a23: 呪力能小動地。起高慢心使見大動。知其力
T1705_.33.0264a24: 劣＊也。爾時諸大衆下。第二時衆生疑。文三。
T1705_.33.0264a25: 一明衆生疑。二申衆疑意。三問衆不決。今初
T1705_.33.0264a26: 可解。各相謂言下。＊二申衆疑意。文三。一歎
T1705_.33.0264a27: 佛徳。次領前事。三騰今事。初文二。先明成人
T1705_.33.0264a28: 之徳有四。一者四無畏徳。謂一切智無畏。漏
T1705_.33.0264a29: 盡無畏。盡苦道無畏。説障道無畏云云。十
T1705_.33.0264b01: 八不共法自有二。小乘中謂十力四無畏大
T1705_.33.0264b02: 悲三念處是。三念處者。應貪不貪。應嗔不嗔。
T1705_.33.0264b03: 常行捨心也。大乘者謂身口意無失是三。四
T1705_.33.0264b04: 無異相。五無不定心。六無不知已捨。七欲。八
T1705_.33.0264b05: 精進。九念。十慧。十一解脱。十二解脱知見等
T1705_.33.0264b06: 無減。十三十四十五。三業道隨智慧行。十六
T1705_.33.0264b07: 十七十八。智慧知三世無得。二乘無分故言
T1705_.33.0264b08: 不共。三五眼。謂肉天慧法在佛身上並名佛
T1705_.33.0264b09: 眼云云。四法身。法身有三。一但空法身。三乘
T1705_.33.0264b10: 皆有。如善吉七葉巖中禮佛法身。此小乘滅
T1705_.33.0264b11: 三十二相即空爲法身也。二即假法身。謂滅
T1705_.33.0264b12: 無常色獲常等。我樂淨三亦復如是。三即中
T1705_.33.0264b13: 法身。謂如來法身非常非無常。樂我淨等亦
T1705_.33.0264b14: 復如是云云。大覺世尊下。二明徳所成人。覺
T1705_.33.0264b15: 中道理名爲大覺。天人所重名曰世尊。前已
T1705_.33.0264b16: 爲我下。領前事。謂從得道後。二十九年説四
T1705_.33.0264b17: 般若。於靈山説大品。次舍衞説金剛及天王
T1705_.33.0264b18: 問。後還靈山説光讃及道行。具出光讃云云。
T1705_.33.0264b19: 人日如來下。第二爲今事。謂疑前瑞相等
T1705_.33.0264b20: 也云云。時十六下。第三問衆不決。文有二。一
T1705_.33.0264b21: 問。二衆不決。初文二。先擧處歎徳。二明次第
T1705_.33.0264b22: 擧問。初文三。一明處。依大輪憍薩羅國主
T1705_.33.0264b23: 波斯匿王。今言舍衞。或云舍婆提城。善見律
T1705_.33.0264b24: 云。舍衞者是人名。往古有王名爲舍衞。見
T1705_.33.0264b25: 地好立以爲國。因居其地。從人得名名舍衞
T1705_.33.0264b26: 也。波斯匿王下。二擧名。有云。王姓月。聞法
T1705_.33.0264b27: 之後。更立光名。徳行十地下。三歎徳。十地
T1705_.33.0264b28: 六度道品多是通教也。信三寶及戒不壞名
T1705_.33.0264b29: 四不壞淨也。行摩訶衍化者。以大乘治國
T1705_.33.0264c01: 也。次第問居士下。二次第擧問。先問俗衆。
T1705_.33.0264c02: 寶是寶積。蓋是月蓋。法是法財。淨名是維摩
T1705_.33.0264c03: 詰也。次問聲聞。後問菩薩云云。無能答者下。
T1705_.33.0264c04: ＊二衆所不決云云。時波斯匿王下。第三覺悟
T1705_.33.0264c05: 如來文三。一明此土設樂覺悟如來。二他方。
T1705_.33.0264c06: 三共設。今初文二。一三類設樂。謂月光梵天
T1705_.33.0264c07: 欲天。二聲動世界。先一佛世界。次十方世
T1705_.33.0264c08: 界云云。彼他方下。二明他方。文二。一來集。
T1705_.33.0264c09: 二作樂。初中先明四方。次列六方。作樂亦然
T1705_.33.0264c10: 者。二明作樂也。云云。復共作下。＊三共設樂。
T1705_.33.0264c11: 亦是前佛現瑞明能應。今時設樂明有感。
T1705_.33.0264c12: 即覺悟如來也云云。佛即知時下。第四明
T1705_.33.0264c13: 佛昇華座。即是如來赴感也。又佛現瑞。即良
T1705_.33.0264c14: 醫也。時衆設樂。即病人求救也。佛昇華座即
T1705_.33.0264c15: 醫人授藥也云云。又放光是身業。入定是意
T1705_.33.0264c16: 業。即從座起説空觀是口業。又放光動地
T1705_.33.0264c17: 神通輪。入定得衆生根。是他心輪。説＊空觀品
T1705_.33.0264c18: 是説法輪。師子座者。大論云。非是實師子。
T1705_.33.0264c19: 亦非木石師子。以如來是師子所坐之處。若
T1705_.33.0264c20: 床若＊坐。皆各師子床座也。如金剛山王者。
T1705_.33.0264c21: 金剛喩佛四徳法身一切不能沮壞。山王即
T1705_.33.0264c22: 須彌山。喩佛也。不爲八風所動。又華座皆是
T1705_.33.0264c23: 現實報土。如山王是現尊特身。亦別接通也
T1705_.33.0264c24: 云云。大衆歡喜下。第五大衆歡喜。有通者在
T1705_.33.0264c25: 空。無通者居地。上來序分竟
T1705_.33.0264c26: 仁王護國般若經疏卷第二
T1705_.33.0264c27:
T1705_.33.0264c28:
T1705_.33.0264c29:

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