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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

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T1706_.33.0286a11:
T1706_.33.0286a12:
T1706_.33.0286a13:   No. 1706 [cf. Nos. 245, 1705]
T1706_.33.0286a14: 仁王護國般若經疏神寶記序
T1706_.33.0286a15:
T1706_.33.0286a16: 易於通經難於作記。欺佛也。易於作記難於
T1706_.33.0286a17: 通經。欺祖也。愚於佛祖之道不敢欺。而或有
T1706_.33.0286a18: 述焉。亦各適其縁爾。先是經疏始播於日本。
T1706_.33.0286a19: 卒授於海舶。其教法之隆汚往來之艱險如
T1706_.33.0286a20: 此。晁文元公之後景迂先生之序詳矣。方今
T1706_.33.0286a21: 聖君賢相主盟宗教之秋。顧此經法寔爲國寶。
T1706_.33.0286a22: 而獨得未記述。爲教門缺典。一日昭慶講者
T1706_.33.0286a23: 行彬。抱負是書謁余於靈山。賓次作而曰。願
T1706_.33.0286a24: 得一記發揮。余謝不敏不得已。挾以東歸。暇
T1706_.33.0286a25: 日馨爐啓卷三復其旨。顧謂或者曰。難矣乎。
T1706_.33.0286a26: 非所敢知也。抑又年運衰矣。學荒志索。於此
T1706_.33.0286a27: 豈能及哉。或者勉之曰。此亦宗教一盛事。使
T1706_.33.0286a28: 見義不爲惡得爲勇乎。余曰諾。姑試圖之。未
T1706_.33.0286a29: 敢以爲善也。藁成目之曰神寶記。云惟通人
T1706_.33.0286b01: 有以訂之。庶爲他日奉行之張本耳
T1706_.33.0286b02: 紹定庚寅中元日 善月  序
T1706_.33.0286b03:
T1706_.33.0286b04:
T1706_.33.0286b05:
T1706_.33.0286b06: 佛説仁王護國般若波羅蜜經疏
T1706_.33.0286b07: 神寶記卷第一
T1706_.33.0286b08:   註是經有二名。其末名龍寶神王。今摭二
T1706_.33.0286b09:   字以名所釋。抑輪王興世有神寶自至
T1706_.33.0286b10: 之言故云
T1706_.33.0286b11:  四明沙門柏庭善月述 
T1706_.33.0286b12: 天台名家。寔以傳宗爲本。而釋經次焉。然以
T1706_.33.0286b13: 得佛心宗發旋總持故。凡申一經釋一義。亦
T1706_.33.0286b14: 必有法於是首開二門。曰懸談大義。曰依文
T1706_.33.0286b15: 申釋。凡諸大旨必搜在首題。申之以五重玄
T1706_.33.0286b16: 義。謂名體宗用教相。夫法必有名名必有體。
T1706_.33.0286b17: 體者其實也。亦主也。印也。苟得其印斯可信
T1706_.33.0286b18: 受。否則邪外而已。宗者顯體之要也。以因果
T1706_.33.0286b19: 爲宗則體得其要。體顯故有用。備是四者説
T1706_.33.0286b20: 而爲教。則小大半滿頓漸權實得以區別。此
T1706_.33.0286b21: 所以爲相也。廣如法華玄義等文云云。此經
T1706_.33.0286b22: 以人法下。別列此經五義也。以人法爲名。謂
T1706_.33.0286b23: 能説及所説法兼而目之也。據下出諸經題則
T1706_.33.0286b24: 又有人法譬三單複具足之式云云。實相爲體
T1706_.33.0286b25: 者。凡諸大乘總指一實相印爲體。以三徳言
T1706_.33.0286b26: 之。此經既名般若。凡具三義。正當實相即性
T1706_.33.0286b27: 徳法身體也。體必歸一而不離宗用。於是有
T1706_.33.0286b28: 離合義焉云云。自行因果爲宗者。謂宗必約
T1706_.33.0286b29: 行而有因果。即此爲宗。充體言之。正當觀照。
T1706_.33.0286c01: 則自行。始因終果。無非般若也。權實二智爲
T1706_.33.0286c02: 用者。然用本解脱。正當文字般若照用爲義
T1706_.33.0286c03: 故。進取二智爲用也。大乘熟酥爲教相者。謂
T1706_.33.0286c04: 諸部般若融通諸法。淘汰二乘成熟酥益相。
T1706_.33.0286c05: 此當其一也。名有通別者。就一題内總十二
T1706_.33.0286c06: 字。兼序品第一具三通別。如文云云。又佛説
T1706_.33.0286c07: 二字爲通。餘字爲別。可知。言佛者下。隨釋一
T1706_.33.0286c08: 題。謂佛爲能説人。佛具十徳以彰十號。覺其
T1706_.33.0286c09: 一也。覺有自他覺滿之義。雖所對異其爲覺
T1706_.33.0286c10: 一也。亦可謂。三覺果圓名佛。八辯宣暢爲説。
T1706_.33.0286c11: 八音如常解云云。起信所謂圓音一演異類
T1706_.33.0286c12: 等解是也。仁王下。明所説法。初仁王護國四
T1706_.33.0286c13: 字。即發起一經之要也。仁王謂古今有道帝
T1706_.33.0286c14: 王也。以今所釋則施恩布徳爲仁。統化自在
T1706_.33.0286c15: 爲王。此特見其徳用爾。究明其道非此可盡。
T1706_.33.0286c16: 文具四釋。初因縁。凡諸事義及機應能所皆
T1706_.33.0286c17: 因縁也。言護國者。有能護所護。凡三義。一以
T1706_.33.0286c18: 王爲能護國爲所護。則以王道而治國也。二
T1706_.33.0286c19: 以般若爲能護王爲所護。則由持般若故。是
T1706_.33.0286c20: 王與國皆得安隱。三以王爲能弘法爲所弘。
T1706_.33.0286c21: 所謂人能弘道也。雖通三義而實正顯般若
T1706_.33.0286c22: 以爲能護。餘則助釋而已。又仁王下。約字訓
T1706_.33.0286c23: 釋。言仁者忍也。亦含弘爲義。謂其徳能含弘
T1706_.33.0286c24: 故。不即喜怒而發必中節。有以見其仁厚也。
T1706_.33.0286c25: 二約教釋者。一家教門以藏通別圓爲釋義
T1706_.33.0286c26: 之綱目。故一一文義必約此四以辯淺深。則
T1706_.33.0286c27: 教旨有歸機解無失。若約今昔部旨。則又有
T1706_.33.0286c28: 開判義焉云云。文復爲四。一一各二。謂約教
T1706_.33.0286c29: 詮旨依文帖釋。初明藏教。若見諸法生等。則
T1706_.33.0287a01: 藏詮生滅。法不即空必析滅會空故。生即有
T1706_.33.0287a02: 也。滅即空也。空則塵等皆容是爲國義。故不
T1706_.33.0287a03: 動轉約文帖釋。則國安而王泰也。二乘所得
T1706_.33.0287a04: 名爲王者。以果從因而實兼果。對土可知。餘
T1706_.33.0287a05: 三例爾。通詮諸法色即是空。與藏體析之異。
T1706_.33.0287a06: 故不生滅。悉如幻化。三界煩惱一時頓斷。從
T1706_.33.0287a07: 果言也。若亦從因仍通次斷。住於界外下。約
T1706_.33.0287a08: 文帖釋也。別詮三諦次第。言空不異通。色無
T1706_.33.0287a09: 邊故等假也。雖復無邊而與心不相妨礙中
T1706_.33.0287a10: 也。若據教道止應齊此。而言無邊之法在一心
T1706_.33.0287a11: 中。則似妨詮旨。今以二義通之。謂一約能造
T1706_.33.0287a12: 心是。不妨在心亦融。但所造法非。於色不可
T1706_.33.0287a13: 耳。二約住果而不在因。如説八地入無功用
T1706_.33.0287a14: 道現十種身。是亦不妨教道之説。從於初地
T1706_.33.0287a15: 下。帖釋。言不動轉而能動轉者。即華嚴十地
T1706_.33.0287a16: 菩薩隨力隨分住十度中。其於事行無礙自
T1706_.33.0287a17: 在故也。六字恐誤。應作十。若觀下。圓詮諸法
T1706_.33.0287a18: 本唯理性故無生滅。以圓見事理一念具足
T1706_.33.0287a19: 故。雖無生滅而生滅宛然。失唯生滅宛然則
T1706_.33.0287a20: 約俗以名照。本無生滅。則約眞以言亡。是亦
T1706_.33.0287a21: 照眞照俗以言照。遮眞遮俗以言亡。則亡前
T1706_.33.0287a22: 遮照照前遮照。亡照叵得而契乎中道。三皆
T1706_.33.0287a23: 稱性故廣大如法性。三皆不動故究竟若虚空。
T1706_.33.0287a24: 從初住下。約分眞究竟。帖釋住國稱王等義
T1706_.33.0287a25: 也。又三藏下。通約四教因果以判二字有得
T1706_.33.0287a26: 不得。則三藏四果以惑盡故。得稱仁王。餘皆
T1706_.33.0287a27: 未得。合名王而不仁。通教以去並從果説故。
T1706_.33.0287a28: 通稱王亦可。三教止名小王。所謂二三小王
T1706_.33.0287a29: 各理蒼品是也。當教自有優劣者。謂各當其
T1706_.33.0287b01: 教相望言之。則仁王二字自爲優劣。故曰非
T1706_.33.0287b02: 仁則王。即優劣可知云云。又以世教言之。仁
T1706_.33.0287b03: 而不王者有之。未有不仁而王者也。不仁而
T1706_.33.0287b04: 王則桀紂是矣。三本迹釋者。其説有二。謂久
T1706_.33.0287b05: 遠本迹則唯在法華。迹門尚非所聞。況餘部
T1706_.33.0287b06: 耶。其餘迹中但得借用體用本迹。此復略開
T1706_.33.0287b07: 二義。謂一約偏圓本迹云云。二約分論淺深。
T1706_.33.0287b08: 則圓行爲本別果爲迹。通教佛地雖當果位
T1706_.33.0287b09: 而望別成迹。三藏二乘雖同小果而望通屬
T1706_.33.0287b10: 末。末猶迹也。故知屈轉相望其義皆通。或約
T1706_.33.0287b11: 當教自論。各有本迹義不一揆。又約本迹高
T1706_.33.0287b12: 下等四句論之云云。四觀心釋者。於前三釋
T1706_.33.0287b13: 雖極圓妙。而望觀屬事。唯圓觀自行乃得其
T1706_.33.0287b14: 理。故曰。譬如貧窮人日夜數他寶。爲是故須
T1706_.33.0287b15: 觀心釋也。文凡有四。即生滅無生無量無作。
T1706_.33.0287b16: 約四諦觀門。觀色空等境隨教觀別故曰。觀
T1706_.33.0287b17: 生滅法見色是有等三藏觀也。謂生滅色由心
T1706_.33.0287b18: 所轉故。心得自在也。觀色即是空等通觀也。
T1706_.33.0287b19: 不唯心得自在。以即空故色亦自在。故曰空
T1706_.33.0287b20: 色自在。若觀空是色次第而入別觀也。瓔珞
T1706_.33.0287b21: 所謂以二觀爲方便得入中道是也。若觀色
T1706_.33.0287b22: 空不二圓觀也。惟其圓頓色空本唯一理。以
T1706_.33.0287b23: 約照邊不二而二。即照而亡二而不二。雙照
T1706_.33.0287b24: 雙亡只在一念。體即中道故無非實相。一心
T1706_.33.0287b25: 三觀三觀一心。本無前後。是亦一心三觀故
T1706_.33.0287b26: 非縱。三觀一心故非横。不縱不横如天目等。
T1706_.33.0287b27: 自在之妙莫極於斯。我今聖主下。約觀心釋。
T1706_.33.0287b28: 推功主上。以道化故。具仁王之徳。以正觀故。
T1706_.33.0287b29: 彰護國之能。備斯衆善本迹高深莫得而擬
T1706_.33.0287c01: 議也。是亦觀心具前三釋之意。配釋可知云
T1706_.33.0287c02: 云。此下合釋護國義。如前釋王。已略明竟。亦
T1706_.33.0287c03: 如後委解。故不別示。次釋般若。具言般若波
T1706_.33.0287c04: 羅蜜。即一經能護之法也。良以般若智力能
T1706_.33.0287c05: 使國王安隱政化宣流。其言本不可翻。經論
T1706_.33.0287c06: 凡明五不翻義。此當尊重乃其一也。不翻之
T1706_.33.0287c07: 旨理不可盡。今略對古論之。先指論所出。凡
T1706_.33.0287c08: 二文。一則可翻。即開善所用。一不可翻。即莊
T1706_.33.0287c09: 嚴旻師所承。故曰名含衆義。是亦多含義也。
T1706_.33.0287c10: 若翻智慧則其理單淺。非全不可。今疏評二
T1706_.33.0287c11: 説先斥次融會。則曰。各成諍競今爲通之。謂
T1706_.33.0287c12: 般若有二種。初約部旨具偏圓權實。有翻轉
T1706_.33.0287c13: 不翻轉義。融會兩家之説。雖未正意容或有
T1706_.33.0287c14: 此。次結斥。言火焔不可取者如論云云。謂般
T1706_.33.0287c15: 若正智不可以偏見取。取則傷手害實。不可
T1706_.33.0287c16: 取而取雖取之可也。但於取不取之間。不落
T1706_.33.0287c17: 思惟不渉擬議。直下承當則實當有在。智慧
T1706_.33.0287c18: 之言該離合二釋。亦未始偏於一端。故成論
T1706_.33.0287c19: 作合釋。淨名以離言。苟如經釋。當是智以分
T1706_.33.0287c20: 別爲性。慧以無著爲言。以分別故智即是有。
T1706_.33.0287c21: 以無著故慧即是空。故離則爲空爲有。合則
T1706_.33.0287c22: 中道斯存。而論作合釋。眞慧即智。其於般
T1706_.33.0287c23: 若爲近。何定住之有乎。今此下。示部帙同異。
T1706_.33.0287c24: 按經下文。佛於二十九年説般若。兼今所問
T1706_.33.0287c25: 正當仁王。則五部而已。此言八部者。所出不
T1706_.33.0287c26: 同。當是部帙開合異耳云云。有云。天王即仁
T1706_.33.0287c27: 王部者。今所不取。若即是者。不應已説仁王
T1706_.33.0287c28: 而再有所請。故知非也。雖有大經之文一往
T1706_.33.0287c29: 名同。非謂正言二部。問人仁下。通論。人仁義
T1706_.33.0288a01: 別云何得同。答據大經。仁即名人。與書所謂
T1706_.33.0288a02: 人也者仁也合而言之道也。其旨頗類。而老
T1706_.33.0288a03: 經云。聖人不仁等。疏謂以仁王行仁不求恩
T1706_.33.0288a04: 報云爾。非不仁之謂也。正言仁與不仁。則道
T1706_.33.0288a05: 非道而已。今仁王云者。正謂行道之主。若夫
T1706_.33.0288a06: 背道則人猶不可。況得爲仁乎。又問仁之言
T1706_.33.0288a07: 何謂也。答以仁未易言。姑以字體論之可也。
T1706_.33.0288a08: 故曰。從人從二爲人二。即二畫等則三才之
T1706_.33.0288a09: 道備矣。又曰。貫三爲王即其義也。所謂下學
T1706_.33.0288a10: 而上達者。其在斯釋乎。又問。昔人以此經爲
T1706_.33.0288a11: 非正譯。以其不見之目録故也。答意大率以
T1706_.33.0288a12: 目録有無。恐偶遺耳。如後出三譯。豈得非正
T1706_.33.0288a13: 邪。況有長房目録。可考。信不誣矣。海庸下。
T1706_.33.0288a14: 引事斥非。謂海上之庸古初之聖。皆以耳目
T1706_.33.0288a15: 所不見聞。而臆斷其有無。焉知其實哉。革或
T1706_.33.0288a16: 音棘。文見列子云云。且準下。正出廣略二本。
T1706_.33.0288a17: 前後三譯明其眞僞。作此評者過莫大矣。然
T1706_.33.0288a18: 於三本獨疏秦譯者。以望餘二本而什譯爲
T1706_.33.0288a19: 優。辭理兼暢亦時所宗尚故也。波羅蜜者。翻
T1706_.33.0288a20: 事究竟。又翻到彼岸。並彰般若之勝用也。謂
T1706_.33.0288a21: 事究竟則其理可知。以前五度屬事。般若一
T1706_.33.0288a22: 度屬理。事由理導尚爲究竟。況理爲能導得
T1706_.33.0288a23: 非究竟乎。言到彼岸者。譬以船筏濟大海。而
T1706_.33.0288a24: 有此彼中流之異。在此在中皆未究竟。唯到
T1706_.33.0288a25: 彼岸則吾事濟矣。是皆至極義也。故曰生死
T1706_.33.0288a26: 爲此岸等。此雖帖釋而義猶通總。且屬因縁
T1706_.33.0288a27: 爾。次約教釋者。藏以實有生死爲此。滅有
T1706_.33.0288a28: 涅槃爲彼。中流則見思惑。所詮在小六度皆
T1706_.33.0288a29: 事。未得爲究竟到岸故。取道品八正爲筏也。
T1706_.33.0288b01: 通教此彼與藏不殊。但詮有體析故六度爲
T1706_.33.0288b02: 理。若望三藏則彼事理皆事。此則事理倶理
T1706_.33.0288b03: 爲異耳。別詮既以無明爲中流。義當凡小色
T1706_.33.0288b04: 空爲此。此界内也。以菩薩假法爲彼。彼界外
T1706_.33.0288b05: 也。而以無量行願爲舟楫。圓頓則極。事理言
T1706_.33.0288b06: 之。事極極於理則。二而不二。理極極於事。
T1706_.33.0288b07: 則不二而二。以例生死涅槃爲此爲彼。其義
T1706_.33.0288b08: 可知。而實無生死涅槃可得。以之濟行則一
T1706_.33.0288b09: 行一切行以爲船筏。究竟至於大涅槃岸。此
T1706_.33.0288b10: 之謂也。次觀心釋彼岸者。要不出約空假中。
T1706_.33.0288b11: 以色空等爲彼此義。而論修相。即託事觀門
T1706_.33.0288b12: 也。如文云云。三假義如後釋。經有下。釋經字
T1706_.33.0288b13: 義。梵云修多羅。舊云有翻或無翻。歴貫線等
T1706_.33.0288b14: 五。一一約教行理三成十五義。委如玄釋云
T1706_.33.0288b15: 云。又經者。訓法訓常。亦經緯爲義。又如六經
T1706_.33.0288b16: 之經。以此代彼故曰經耳。約教六塵下。則又
T1706_.33.0288b17: 因經以明教體。夫經者。聖人所以示教也。因
T1706_.33.0288b18: 教以悟道則有通有別。通謂十方佛土該於
T1706_.33.0288b19: 六塵。皆爲教體。如文云云。或以光明等。備
T1706_.33.0288b20: 列六塵而作佛事。其於香飯自該三塵。香即
T1706_.33.0288b21: 香塵。飯食入口自相綿味即味塵也。甞於唇
T1706_.33.0288b22: 舌之間。有軟美等相即觸塵也。或寂默無言
T1706_.33.0288b23: 而得三昧即法塵也。推而廣之。彼一一塵皆
T1706_.33.0288b24: 具六根。而一一根皆具六塵。遍法界中根根
T1706_.33.0288b25: 塵塵皆可入道。何適而非教體也。至於約教
T1706_.33.0288b26: 本迹觀心皆可例作云云。縱使教外別傳心
T1706_.33.0288b27: 要。至於無言無字但有一法當情及無當情者。
T1706_.33.0288b28: 是亦教體。何處何法爲別傳耶。自非深見此
T1706_.33.0288b29: 理。難以筆舌既也。別則正以聲色爲體。有佛
T1706_.33.0288c01: 世滅後之殊。仍對名句文三。謂之一實。三假
T1706_.33.0288c02: 和合成體。其爲教也備矣。若以經緯之經釋
T1706_.33.0288c03: 者。則如世端帛必先經緯以成文采。今爲經
T1706_.33.0288c04: 教亦爾。以文字爲經則其常也。以人之心行
T1706_.33.0288c05: 紬繹於其間爲緯。雖出世正覺亦必由之而
T1706_.33.0288c06: 成。故喩之以經。序者下。釋序品第一。亦相帶
T1706_.33.0288c07: 來耳。大略可知。第二辯體爲二。先評古釋。有
T1706_.33.0288c08: 以文字爲體。其義甚疎。固不足評。有以無相
T1706_.33.0288c09: 爲體。雖若得理而名言未的。故評曰永漫。亦
T1706_.33.0288c10: 通漫也。猶不近云爾。有云。五忍十地爲體。此
T1706_.33.0288c11: 雖本經旨有文有理。謂羅什宗可也。而非體
T1706_.33.0288c12: 義。夫體必歸一。未聞以數義爲體。故知非也。
T1706_.33.0288c13: 今釋爲三。初依義釋云云。謂體者法也。別尊
T1706_.33.0288c14: 卑崇君父。君臣撙節莫不有法。譬出世法體
T1706_.33.0288c15: 亦若是。雖十界之別而同依一法性體。惟其
T1706_.33.0288c16: 體未始異。則所顯極唯在佛。故凡大乘諸經
T1706_.33.0288c17: 通指實相以爲正體也。若約開廢簡體。非部
T1706_.33.0288c18: 正意。故所不論。二引證云云。謂依於實相法
T1706_.33.0288c19: 性而辯因果。就實相因果證經體。若如古師
T1706_.33.0288c20: 所用。乃成以因果證實相爲所斥。夫豈知所
T1706_.33.0288c21: 謂宗家之體。體家之宗。義各有歸。如玄籤
T1706_.33.0288c22: 云云。三約部教別論者。然向義猶通。故須
T1706_.33.0288c23: 別辯。而右共別權實之判約部義也。次明傍
T1706_.33.0288c24: 正。別指則曰云云。謂般若本菩薩法。而有共
T1706_.33.0288c25: 不共義。共謂共二乘説。通教是也。不共者。別
T1706_.33.0288c26: 菩薩法。別圓是也。準教明理。則實相之體亦
T1706_.33.0288c27: 復二異。謂偏眞實相。即所謂諸法實相三乘
T1706_.33.0288c28: 皆得亦不名佛是也。中道實相對教可知。約
T1706_.33.0288c29: 共不共以判權實。則共爲化他權實。不共即
T1706_.33.0289a01: 自行權實。若相望以論故。化他雖有權實並
T1706_.33.0289a02: 名爲權。自行例知。則成自他權實。故注云
T1706_.33.0289a03: 云。今如上分別也。約教下。對前部義。今此正
T1706_.33.0289a04: 約四教以論。則般若一時雖通諸部。廢半明
T1706_.33.0289a05: 滿。唯説三教摩訶衍門融通諸法。其於二乘
T1706_.33.0289a06: 寄大存小。密輪轉入故。有三乘共行十地等。
T1706_.33.0289a07: 以傍正則通正接傍。以權實則偏權圓實。既
T1706_.33.0289a08: 唯三教從極顯體。則正指圓極實相爲體。亦
T1706_.33.0289a09: 如光明有判教屬通就圓釋體之論是也。第
T1706_.33.0289a10: 三明宗者。顯體之行也。行該修證總攝因果。
T1706_.33.0289a11: 故以因果爲宗不亦宜乎。於是有評古。有今
T1706_.33.0289a12: 釋。昔人有以無生正觀爲宗。多是肇師般若
T1706_.33.0289a13: 無知論意。謂般若體本無生。則無生滅之知
T1706_.33.0289a14: 也。即之爲觀則離有無二邊。假名中道是爲
T1706_.33.0289a15: 正觀也。故文云下引證也。意本其文。以示之
T1706_.33.0289a16: 曰。無生體空無所之見。雖知而無知。見而無
T1706_.33.0289a17: 見。不行不受等。今家斥之。此得通教意。所謂
T1706_.33.0289a18: 肇什釋經多附通意是也。雖得通意之權。而
T1706_.33.0289a19: 失圓頓之實。苟爲失實則權實倶非云云。次
T1706_.33.0289a20: 今釋言以佛自行因果爲宗者。謂佛所證極
T1706_.33.0289a21: 智靈知寂照。爲今般若之宗。夫言自行則證
T1706_.33.0289a22: 唯在佛。他莫能知。言因果則行無不包。徳無
T1706_.33.0289a23: 不攝。既證是智。必契是境。所以一色一香無
T1706_.33.0289a24: 非中道。説智及智處。皆名爲般若。不可以有
T1706_.33.0289a25: 心得。不可以無心取。離有離無玄契中道。然
T1706_.33.0289a26: 則離有無者寂也。體也。有無宛然者照也。用
T1706_.33.0289a27: 也。惟其遮照一時智亦叵得。無相亦無相。只
T1706_.33.0289a28: 自無相無別無相也。以是爲宗要莫過此 問
T1706_.33.0289a29: 宗與體下。料簡同異。答以綱裘爲喩者。夫綱
T1706_.33.0289b01: 所以維網。擧綱則網目自隨。毛所以成裘。振
T1706_.33.0289b02: 領則毛爲之動。此譬以體從宗顯宗得其要
T1706_.33.0289b03: 或以梁柱屋空喩。則空爲所取。以宗從體言。
T1706_.33.0289b04: 各有當也。今明同異。百在非同非異。如論離
T1706_.33.0289b05: 合亦然。四明所謂如此辯體。不即宗用不離
T1706_.33.0289b06: 宗用。方彰一家宗體之妙。又如金莊嚴具。本
T1706_.33.0289b07: 譬非異非不異。今意少別云云。第四辨用者。
T1706_.33.0289b08: 宗既顯體。體顯則有用。故次宗明用。亦即般
T1706_.33.0289b09: 若功能力用也。有人下。評古。舊以内外二護
T1706_.33.0289b10: 爲用。如文云云。七難不起。如下列釋云云。今
T1706_.33.0289b11: 評之。義有與奪。與其内外之言得眞俗之一
T1706_.33.0289b12: 端。奪則十地名通而不的顯言俗。只知其一
T1706_.33.0289b13: 而不知其二。故不可依。是即奪也。今以佛
T1706_.33.0289b14: 二智爲用。則尚攝佛國因果依正。焉有世間
T1706_.33.0289b15: 依報國土等而不護邪。故以勝攝劣擧正收
T1706_.33.0289b16: 依。即内外二護靡不該盡。況二智之言其理
T1706_.33.0289b17: 深長。優於古釋遠矣。抑凡言權實必照自他。
T1706_.33.0289b18: 照自即照理。照他即鑒機。所謂上冥法性下
T1706_.33.0289b19: 契機縁。未有照一而不照二者也。若附教以
T1706_.33.0289b20: 論。則有三雙權實。如文云云。如薩婆下。引事
T1706_.33.0289b21: 證用而有強弱。通別二智力用弱。如凡人弓
T1706_.33.0289b22: 箭。圓中二智力用強。猶如聖箭。次何者下。徴
T1706_.33.0289b23: 釋。言或等者。進退不定之辭。謂其通雖二智
T1706_.33.0289b24: 平等。而是眞空故照理不遍。別雖次第證道
T1706_.33.0289b25: 方知義不及圓。故若照若證悉須捨偏從圓。
T1706_.33.0289b26: 則其用勝矣。即權智下。以二智對同居等土。
T1706_.33.0289b27: 令見思等惑難不起者。帖釋護國義也。所謂
T1706_.33.0289b28: 十地行等雖通三教。而十地所行護義一也。
T1706_.33.0289b29: 準此寂光亦應云護。文讓極果故不説耳。下
T1706_.33.0289c01: 文雖有護果之言。而不在果。還在因心。後當
T1706_.33.0289c02: 更明。又楞伽有須金剛力士護者。約化身説。
T1706_.33.0289c03: 如彼云云。第五明教相者。通標指廣。然名等
T1706_.33.0289c04: 四章具論總別。若非教相無以辯其淺深半
T1706_.33.0289c05: 滿等義。此教相所以明也。今略明下。正判。謂
T1706_.33.0289c06: 此部當般若。即諸部之一。以半滿即對三藏。
T1706_.33.0289c07: 此當滿教。摩訶衍門該通別圓。摩訶翻大多
T1706_.33.0289c08: 勝云云。衍亦大也。以五味次第。此當方等出
T1706_.33.0289c09: 般若。譬從生酥出熟酥味相。二乘於是融通
T1706_.33.0289c10: 淘汰遣蕩執情。堪至法華開顯一味。此猶通
T1706_.33.0289c11: 相。若夫今部則別説護佛果徳十地因行及
T1706_.33.0289c12: 外護國土等。乃出世之至談。佛化之要道也。
T1706_.33.0289c13: 又波斯匿王問佛。摩訶衍義當云何照。佛言
T1706_.33.0289c14: 云云。既以摩訶衍爲所照境。故知非三藏明
T1706_.33.0289c15: 矣。雖非三藏。而所破并能通具四教。但三藏
T1706_.33.0289c16: 既爲所廢。故全非正意耳。雖有八偈下。釋疑
T1706_.33.0289c17: 也。若部旨正意唯説大乘。而經有八偈談無
T1706_.33.0289c18: 常生滅。此復何耶。故釋云云。謂普明王爲斑
T1706_.33.0289c19: 足所得。將以祭神。普明請依七佛法集百法
T1706_.33.0289c20: 師説般若然乃就死。斑足聽之。於是法師者
T1706_.33.0289c21: 爲王説四非常偈文見下卷初王因以得空平等三
T1706_.33.0289c22: 昧。輔行判之云云。即此文所謂勸王捨國。則
T1706_.33.0289c23: 屬助道。非正經旨也。玄談大旨竟
T1706_.33.0289c24: 次依文申釋爲二。初通示分經。凡古今釋經。
T1706_.33.0289c25: 隨其方土或分不分。故此列之。應云天竺震
T1706_.33.0289c26: 旦。文闕略耳。如大論釋般若天親解涅槃。即
T1706_.33.0289c27: 西竺分不分也。安師分三分。劉虬釋法華。此
T1706_.33.0289c28: 土分不分也其二聖二賢徳行事迹解
經法式。具如大部補注
夫釋經貴乎
T1706_.33.0289c29: 通理。分與不分惟義所在。初無固必。但分則
T1706_.33.0290a01: 明乎起盡。否則免乎分裂。務在得旨。故曰人
T1706_.33.0290a02: 情蘭菊。妓當作好。字之誤也。二正分三分。夫
T1706_.33.0290a03: 聖人説法豈無所自而遽有所説邪。必也言之
T1706_.33.0290a04: 有本。聞必其人。有時有方證信非謬。或光或
T1706_.33.0290a05: 瑞發起無疑。於是有序分焉。有正宗焉。有流
T1706_.33.0290a06: 通焉。文言序彰正顯者。本言正宗相帶云爾。
T1706_.33.0290a07: 正宗則當機設教。流通則益在未來。乃其大
T1706_.33.0290a08: 分也。二依經科判爲二。初隨品分文。即序品
T1706_.33.0290a09: 爲序。此且約品分齊。非分文分齊。依文分者。
T1706_.33.0290a10: 即自品末佛告月光下。訖經。爲流通分也。二
T1706_.33.0290a11: 隨文正釋又三。初序分爲三。初標列異名。凡
T1706_.33.0290a12: 爲三對。謂通別對。主伴對。前後對。總不出一
T1706_.33.0290a13: 序品也。二釋義者。兼本列釋總爲四義。謂以
T1706_.33.0290a14: 六事。列於經首。各得其實。驗非謬誤。故可證
T1706_.33.0290a15: 信。由如來現瑞等五。得以發起正宗。通釋二
T1706_.33.0290a16: 名一也。通序經經有之。別則惟在今品二也。
T1706_.33.0290a17: 三世經初所列六事。皆金口所命。名如來序。
T1706_.33.0290a18: 亦是阿難所傳證信。當是阿難序三也。列之
T1706_.33.0290a19: 經初。名經前序。而言佛在時者。謂通序之六
T1706_.33.0290a20: 事。在佛世亦是將涅槃時所命云爾。集者所
T1706_.33.0290a21: 置。時在滅後名經後序四也。今且依下。對經
T1706_.33.0290a22: 重結云云。三重述縁起。又二。初指經。二智論
T1706_.33.0290a23: 下。引論凡二文。一如阿難申請四事。佛隨問
T1706_.33.0290a24: 答。五事證信乃其一也。一如迦葉所問云者。
T1706_.33.0290a25: 即正結集時迦葉所問阿難如佛所答云云。
T1706_.33.0290a26: 四帖釋又二。初科文爲六。如常解云云。次隨
T1706_.33.0290a27: 釋六義。初言如是者。指所聞法。如下一部皆
T1706_.33.0290a28: 所聞體。一言蔽之攝無不盡。若不如是則非
T1706_.33.0290a29: 法也。故曰釋如是竟一部炳然。此之謂也。略
T1706_.33.0290b01: 爲二釋。初因縁爲四悉檀。皆因縁也。文以道
T1706_.33.0290b02: 同不與世諍爲初悉者。仰則同知俯則順俗。
T1706_.33.0290b03: 故皆無諍。擧時及方。爲生物信。信爲善本故
T1706_.33.0290b04: 當爲人。此本下科。通取足成爾。以破漚阿爲
T1706_.33.0290b05: 對治者。凡外道計不出有無。今以如是破之
T1706_.33.0290b06: 則對治之正也。舊以信順釋如是。此當第一
T1706_.33.0290b07: 義者。既信且順理莫如之。二約教釋。依教所
T1706_.33.0290b08: 詮明如是義。謂若詮眞俗一有一無。阿難傳
T1706_.33.0290b09: 之不異曰如是者。即三藏義。若色空不二不
T1706_.33.0290b10: 異曰如曰是者。通義也。別詮生死爲有涅槃
T1706_.33.0290b11: 爲無。如是有無次第出入。別義也。圓詮生死
T1706_.33.0290b12: 即涅槃無非實相爲如。如如不動名是。即圓
T1706_.33.0290b13: 經如是義也。此經具詮三教如是之義。阿難
T1706_.33.0290b14: 一一傳之無差。亦令後世隨教取解也。本迹
T1706_.33.0290b15: 觀心文略者。本非部旨。觀義則備也。我聞者。
T1706_.33.0290b16: 我謂阿難。聞持之人。論以耳兼衆縁。則有所
T1706_.33.0290b17: 聞。爲世界悉。擧總攝別世諦義也。以結集法
T1706_.33.0290b18: 藏稱我聞爲爲人者。因感悲泣等皆生物善
T1706_.33.0290b19: 故也。以稱我聞故三疑即遣爲對治者。疑而
T1706_.33.0290b20: 不決則衆懷未暢。遣疑所以破惡也。三疑論
T1706_.33.0290b21: 如別章云云。實諦本無有我。隨俗稱我。而了
T1706_.33.0290b22: 無所聞。故以無我而我不聞而聞。當第一義。
T1706_.33.0290b23: 約教釋我者。我凡有三。謂見慢名字。對凡夫
T1706_.33.0290b24: 等而有多少。阿難既是學人。而斷見伏慢。隨
T1706_.33.0290b25: 世稱我。三藏意也。又阿難本當無學。迹爲侍
T1706_.33.0290b26: 者故退居學地。非實未至。至結集時須發前
T1706_.33.0290b27: 迹示證四果。方堪結集。良有以也。舊多不明
T1706_.33.0290b28: 此。因以示之。十住婆沙四句稱我者。謂凡
T1706_.33.0290b29: 墮四句皆名邪見。若無有我誰當聞者。通意
T1706_.33.0290c01: 也。若大經稱。阿難多聞士。能解我無我。以至
T1706_.33.0290c02: 分別我無我二不二等。前後次第者。別意也。
T1706_.33.0290c03: 知我無我二而不二遮照雙融。方便爲侍者。
T1706_.33.0290c04: 圓意也。又正法念下。明阿難有四。釋四我義。
T1706_.33.0290c05: 謂歡喜賢海次第持三法藏。阿含有典藏阿
T1706_.33.0290c06: 難。持菩薩藏。蓋只一人而具四徳。衍小令大
T1706_.33.0290c07: 持四法藏者。約教意也。觀心釋者。不出以我
T1706_.33.0290c08: 無我等用配三觀。則妙境義成。妙觀斯立。觀
T1706_.33.0290c09: 心意也。次釋聞者。爲二。初設疑徴起。謂阿難
T1706_.33.0290c10: 佛得道夜生。命侍以來方二十餘年。爾前之
T1706_.33.0290c11: 經應不聞邪。二引經論約因縁釋。具四悉檀
T1706_.33.0290c12: 義。即論云下。約展轉聞世界悉也。報恩經下。
T1706_.33.0290c13: 願乞重聞。聞則生善爲人悉也。胎經下。追現
T1706_.33.0290c14: 入胎等相。則爾前化事悉應見聞。胎表不淨
T1706_.33.0290c15: 破惡悉也。法華下。以得記故憶念現前。得佛
T1706_.33.0290c16: 覺三昧無不聞者。即第一義。文多一令字。總
T1706_.33.0290c17: 略結釋意不煩也。二約教釋聞者。如前釋
T1706_.33.0290c18: 我具我我等義。今准我釋聞。亦應例爾。以次
T1706_.33.0290c19: 配釋。則歡喜持聞聞。三藏法也。後三可知云
T1706_.33.0290c20: 云。一一教下。委釋所以。具在諸疏。不煩引
T1706_.33.0290c21: 也。一時者。聞持和合之時。謂聞即所聞。持即
T1706_.33.0290c22: 能持。二者苟不一時不名和合。機應一際佛
T1706_.33.0290c23: 化斯成。此復爲二。初因縁釋。肇師所解事顯
T1706_.33.0290c24: 理文。當世界釋宜也。大論釋時有假實者。時
T1706_.33.0290c25: 本不異。詮義有殊。故以二三字別之。非必難
T1706_.33.0290c26: 易也。所以迦羅詮時是實。爲内教弟子依時
T1706_.33.0290c27: 食護明相晷刻不可差故。三摩耶詮時是假。
T1706_.33.0290c28: 爲破外道計時爲常彰念念無常故。今分配
T1706_.33.0290c29: 二釋。文旨顯然。不必他解。第一義以無時無
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:
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
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