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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_.33.0291a01: 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
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
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
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
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:
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
T1706_.33.0297a01: 室。亦其理也。而大寂者。即照爲義。至寂即照
T1706_.33.0297a02: 照而常寂。夫唯照而常寂故。雖動而彌寂則
T1706_.33.0297a03: 其照無窮。寂而常照故即靜。以言照則其應
T1706_.33.0297a04: 無礙。亦猶虚室之能容。般若之能照者也。次
T1706_.33.0297a05: 約觀顯者。義當觀心。文先立境觀。初四句謂
T1706_.33.0297a06: 室空本一境也。明暗自殊者。對暗立明觀也。
T1706_.33.0297a07: 雖明暗殊而境常自若也。次四句略提法譬
T1706_.33.0297a08: 可知。日出下四句正合。謂智生故境顯。猶日
T1706_.33.0297a09: 出則萬象倶明。惑暗故心昏。譬日入則一無
T1706_.33.0297a10: 所暏。亦如太虚本非明暗而明暗相除。此猶
T1706_.33.0297a11: 惑智相翻而理性常即。亦圓義也。若夫明暗
T1706_.33.0297a12: 雖殊而性常清淨。則又直約不思議境體以
T1706_.33.0297a13: 示圓極所謂明暗不相際顯出佛菩提是也。
T1706_.33.0297a14: 故引證云云。謂無明雖染。而性即是明不少
T1706_.33.0297a15: 一法也。所以一切衆生即菩提相。不可復滅
T1706_.33.0297a16: 者。恐誤。文應作得。亦可從略文互顯耳。以其
T1706_.33.0297a17: 直下當體即是。更無一絲毫可加損故也。思
T1706_.33.0297a18: 縁放光者。若作事解。只是思可度縁放光發
T1706_.33.0297a19: 起。其義猶近。今疏約理釋。則曰云云。是則
T1706_.33.0297a20: 無思而思。思於無相。無縁而縁。縁於法性。此
T1706_.33.0297a21: 其爲自受用大樂也。若乃法本無相。思之則
T1706_.33.0297a22: 相生。性本無縁。縁之則性起。夫然則何思何
T1706_.33.0297a23: 慮哉。特是爲機縁故。不思而得放光現瑞至
T1706_.33.0297a24: 於地六種動發起衆疑。波斯匿王心知其然
T1706_.33.0297a25: 唯佛能決。而如來在定未容遽請。於是聲種
T1706_.33.0297a26: 種美妙音樂警諸大衆。由是如來從定而起。
T1706_.33.0297a27: 升于法座而後正宗得以啓也。如經云云。問
T1706_.33.0297a28: 無色界者下。覆問光必照色。無色何以爲照。
T1706_.33.0297a29: 答中雖無麁色而有細色。此順問答也。若論
T1706_.33.0297b01: 佛光有無皆照。抑佛光本以無相之照照無
T1706_.33.0297b02: 色色。殆問非也。而細色之言。唯天眼見非肉
T1706_.33.0297b03: 眼所及。此兼言二乘不見者。以二乘慧眼照
T1706_.33.0297b04: 空。亦不能見。必獲天眼乃見之爾。又大經云。
T1706_.33.0297b05: 無色界色非諸聲聞縁覺所知者。以法法皆妙
T1706_.33.0297b06: 言之。不同論所明無色界色。有無不定。謂之
T1706_.33.0297b07: 宗計者。是皆不可一概言也。放光令識智慧
T1706_.33.0297b08: 之本下。表不虚設也。光本於智。惟智而後能
T1706_.33.0297b09: 發光。故以慧爲本。花表於因。惟因而後能
T1706_.33.0297b10: 得果。故以道爲因。又光以化當機。故云識花。
T1706_.33.0297b11: 以示結縁故。云見。配釋可知。今令非相見花
T1706_.33.0297b12: 者。相當作想。文約現未二益區別之。得文之
T1706_.33.0297b13: 巧也。又前明教主現相。本屬應邊。而言有感
T1706_.33.0297b14: 等。是皆感應言外之意也。無量變下。明雨花。
T1706_.33.0297b15: 有變非變。變者心花。非變者外花也。唯色無
T1706_.33.0297b16: 色天以其定力勝故能變。欲天無此故不言
T1706_.33.0297b17: 變。尤盡其理也。劫當作級。訛轉之誤耳。大
T1706_.33.0297b18: 地振動者。振應作震。動有縁有數有意。六種
T1706_.33.0297b19: 其數也。動縁如阿含増一各有八縁。動意如
T1706_.33.0297b20: 後引十地論釋之。動地令其心動等者。不唯
T1706_.33.0297b21: 合事亦當於理。禪家所謂風幡話是也。亦猶
T1706_.33.0297b22: 昔言地體本靜動必有變。斯皆近之矣。阿含
T1706_.33.0297b23: 八縁中言息教縁者。謂歸眞息化時也。然息
T1706_.33.0297b24: 教未必歸眞。歸眞必息教也。餘縁可知。増
T1706_.33.0297b25: 一八縁中風輪上下者。不過風輪與四大之
T1706_.33.0297b26: 風。上下相撃次第而動。動必有聲。聲則爲雷。
T1706_.33.0297b27: 是或一説也。文缺一字。與前阿含所出大同
T1706_.33.0297b28: 小異。動意中云治三種煩惱者。謂一貪。二癡。
T1706_.33.0297b29: 三慢。即生天以下文。是對釋。可知。成人之徳
T1706_.33.0297c01: 有四者。謂以佛言之。則一切智等皆無畏也。
T1706_.33.0297c02: 而言成人者。佛亦人也。所謂衆生無上者佛
T1706_.33.0297c03: 是也。十八不共法有大小乘所出法相不同。
T1706_.33.0297c04: 其爲不共一也。今疏云。二乘無分。亦且以共
T1706_.33.0297c05: 不共般若言之。盡理而言。亦應云不與凡夫
T1706_.33.0297c06: 下地同也。言法身有三者。合大小教言之。是
T1706_.33.0297c07: 亦明諸法身之一例也。餘法相如常釋云云。
T1706_.33.0297c08: 前已爲我下。領前所説經。從得道後者。文略。
T1706_.33.0297c09: 應云自阿含後經。爾許時共得四十一年。更
T1706_.33.0297c10: 兼此後一年説仁王正當七十二歳。并後八
T1706_.33.0297c11: 年説法華。則五十年説法明矣。若復異指。便
T1706_.33.0297c12: 見差誤也。二今疑爲二。初騰衆疑又二。初依
T1706_.33.0297c13: 處顯人云云。二擧名歎徳。云王姓月名光者。
T1706_.33.0297c14: 不必爾當。是元名波斯匿。既入道後。法名月
T1706_.33.0297c15: 光。亦猶天台加晋王總持之號是也。十地等
T1706_.33.0297c16: 歎徳也。疏謂多是通教。是亦一往。既曰行
T1706_.33.0297c17: 摩訶衍化以大乘治國。豈不通該三教邪。二
T1706_.33.0297c18: 次第問俗衆中。或只目二人。多一法字。差爲
T1706_.33.0297c19: 便耳。復問須菩提。一兼顯衆所不決。覺悟如
T1706_.33.0297c20: 來者。悟應作寤。經本已正。此須改之。然以如
T1706_.33.0297c21: 來寂而常照。豈待覺而後寤。今此設施特是
T1706_.33.0297c22: 表儀云爾。此土作樂。而十方佛土亦復聞知。
T1706_.33.0297c23: 蓋同一化用有縁斯現。初無彼此之間也。遂
T1706_.33.0297c24: 有十方菩薩倶來作樂。亦復如是。佛知時下。
T1706_.33.0297c25: 明由前思縁故。乃得其機。則説今般若時至
T1706_.33.0297c26: 也。良醫授藥及三業三輪等合釋。可知。經言
T1706_.33.0297c27: 師子座者。疏引論釋云云。應須更云師子爲
T1706_.33.0297c28: 衆獸之王。可譬如來勢力無畏猶人中之師
T1706_.33.0297c29: 子也。又曰如金剛山王者。謂其體貌不動如
T1706_.33.0298a01: 山王然。亦表法身四徳八風所不能動如須
T1706_.33.0298a02: 彌之安固也。凡是軌儀莫非實報土相現尊
T1706_.33.0298a03: 特之身。故以山王喩之。以教則復宗部旨義
T1706_.33.0298a04: 當別接。文雖從別。義必該通也云云。地及虚
T1706_.33.0298a05: 空者。謂二者皆表實際之極。則所依寂光是
T1706_.33.0298a06: 也。亦可有通者往空。無通者居地。事理倶得
T1706_.33.0298a07:
T1706_.33.0298a08:   釋觀空品
T1706_.33.0298a09: 此經以般若爲宗。故於正宗之首説觀空品。
T1706_.33.0298a10: 據次合先分文爲二。初釋品名。二釋文。今先
T1706_.33.0298a11: 釋品而次分文者。意以品名承上冠下源流不
T1706_.33.0298a12: 斷故。通釋品名居先。凡爲四。初總三別。總者。
T1706_.33.0298a13: 通約般若無相之旨。用該三教之別。故曰云
T1706_.33.0298a14: 云。謂無相者。般若之妙慧照無相之眞境。既
T1706_.33.0298a15: 皆無相則内外倶寂。謂内則六根外則六塵
T1706_.33.0298a16: 等皆寂然也。能縁所觀以皆空故。得名觀空。
T1706_.33.0298a17: 又凡夫下。以能對所。則凡夫之不識。外道之
T1706_.33.0298a18: 妄取。二乘之滯空。併屬三藏。義當所破。而
T1706_.33.0298a19: 菩薩以正智觀空非空等。則能所義足。故知
T1706_.33.0298a20: 約通明矣。二夫下。凡夫著有二乘著空。則凡
T1706_.33.0298a21: 小屬於二邊。在別雖無二乘。約位格量即別
T1706_.33.0298a22: 十住是也。而次菩薩捨二邊之有修於中空。
T1706_.33.0298a23: 是即別觀也。又觀是下。一往約觀空二字言
T1706_.33.0298a24: 之。觀即能觀。境即所觀。既能所倶空。則無相
T1706_.33.0298a25: 之旨主於是矣當第一義空。即中道。不然何
T1706_.33.0298a26: 謂眞佛知見乎。引文反證。正以非見之見。乃
T1706_.33.0298a27: 眞見也。如此配釋。總別顯然。此六品下。分文
T1706_.33.0298a28: 可知。釋中初知請意。意在護國。據前歎請亦
T1706_.33.0298a29: 只主在匿王。今知請意通及十六國者然。問
T1706_.33.0298b01: 不可多。請必有主。姑推匿王爲首。佛知請意
T1706_.33.0298b02: 不局一人。法當爾耳。吾今下。因開二護廣其
T1706_.33.0298b03: 所請。亦爲生后二品。作張本故。如文云云。過
T1706_.33.0298b04: 十地行因本應生教化品文。言散華者誤耳。
T1706_.33.0298b05: 彼諸國王雖有此意。但是機扣於佛。而佛開
T1706_.33.0298b06: 二護過其所扣。則又應之深者也。意如後見。
T1706_.33.0298b07: 問王下。簡開二護所以。答中凡約多意申之。
T1706_.33.0298b08: 初以麁妙難易言者。則王但知其一而不知
T1706_.33.0298b09: 其二。佛具知之。彼此兼到過其所扣也。又以
T1706_.33.0298b10: 世出世眞俗論者。使國土縱安而生憍慢。不
T1706_.33.0298b11: 若今陳出世因果則眞俗倶當。又約索有多
T1706_.33.0298b12: 少者。若索少賜多。得師弟子之體。如法華索
T1706_.33.0298b13: 車請三與一過本所望。豈不快哉。又衣不貪
T1706_.33.0298b14: 不慳可知。慈導之志者。謂慈悲能導。此並在
T1706_.33.0298b15: 佛。志應作意。然猶分別之説。若相濟爲言。則
T1706_.33.0298b16: 護果護因必資般若之力。使因果倶護。信行
T1706_.33.0298b17: 大乘。何有國土而不安乎。王聞二護之言三
T1706_.33.0298b18: 慧之語勸發。稱善以美之極。言大事因縁。以
T1706_.33.0298b19: 褒揚之。其理可謂至矣。非特般若爲然。凡一
T1706_.33.0298b20: 代顯頓之説。皆得以言之。故疏類擧諸文爲
T1706_.33.0298b21: 説是也。散華下。約表法釋。凡諸事供必表法
T1706_.33.0298b22: 門。此亦釋經之法。若直事解。何足以見行因
T1706_.33.0298b23: 得果。起化之義。故以事表理。兩得之矣。廣明
T1706_.33.0298b24: 二護爲二。初爾時下。躡上。請問文兼二護。答
T1706_.33.0298b25: 中合先答護果。而言化四生者。故知二護雖
T1706_.33.0298b26: 該因果實以度生爲本。謂以佛果化衆生。及
T1706_.33.0298b27: 以因行化衆生是也。但佛所證性本亡離。何
T1706_.33.0298b28: 護之有。故寄因明果。直從行釋。苟於行無著
T1706_.33.0298b29: 理當自明。既文從行結。而又曰菩薩修佛果
T1706_.33.0298c01: 爲若此等。故知寄因明果其理彰矣。言所化
T1706_.33.0298c02: 境。如疏云云。而一皆如幼五道之所從出。
T1706_.33.0298c03: 若論所化。本該九界。今且從界内能生云爾。
T1706_.33.0298c04: 二明能化智。則不觀色如等。凡五科。今束爲
T1706_.33.0298c05: 四。謂一者五陰我人知見。即所化衆生。經以
T1706_.33.0298c06: 常樂我淨如綴我人下。恐差誤。義見後文二
T1706_.33.0298c07: 菩薩如等。即能化人法。三佛果即所護四徳。
T1706_.33.0298c08: 此可兼見護果之義。四二諦即二護所依。而
T1706_.33.0298c09: 皆言不觀等。則遮其所非。謂今般若能觀觀
T1706_.33.0298c10: 智。以空慧爲本。故不觀色是遮其有也。不觀
T1706_.33.0298c11: 如是遮其空也。唯觀法性眞實空。如疏釋云
T1706_.33.0298c12: 云。是皆以偏見故不觀。若知一切法性下。懸
T1706_.33.0298c13: 取後文意説。是皆以圓智故。則何所不觀。何
T1706_.33.0298c14: 所不攝。雖不言所是而理在其中。故結云如
T1706_.33.0298c15: 虚空。是爲眞空之空。不礙妙有之有。擧斯以
T1706_.33.0298c16: 況。則一皆無我無相。是爲菩薩下。結行成護
T1706_.33.0298c17: 因義。本釋在次品。今結此中者。寄顯護果義。
T1706_.33.0298c18: 非正結因。亦與上標宗文旨一貫也。若如即
T1706_.33.0298c19: 色爲別見者。不出從空出假之義。常樂我淨
T1706_.33.0298c20: 如句。若移置一切行如下。文義極便。但聖經
T1706_.33.0298c21: 不可輒爾。且當仍舊。疏約對前五陰作顛倒
T1706_.33.0298c22: 不顛倒釋等。非無此理云云。而曰隨盡煩惱
T1706_.33.0298c23: 等者。謂對所滅五陰該於九界故。隨煩惱滅
T1706_.33.0298c24: 處雖有淺深。而所顯性則一而已。亦猶氷水
T1706_.33.0298c25: 之漸融釋也。知見壽者。如本當連上衆生我
T1706_.33.0298c26: 人。亦縁前句所間故。以知見作對位釋。更當
T1706_.33.0298c27: 詳之。菩薩如下。疏簡淨名一切皆如之言。似
T1706_.33.0298c28: 與今同若爲異耶。答中彼斥授記故。以眞空
T1706_.33.0298c29: 奪之。今顯諸法皆如故。以妙有爲説。又以動
T1706_.33.0299a01: 寂等對釋。並如疏可知。然以斷常而顯中道。
T1706_.33.0299a02: 未出阿含所離之中。應以妙疏所離雖近能
T1706_.33.0299a03: 離實遠成之。又以淨名有曰不觀色色如色
T1706_.33.0299a04: 性之文。揀之云云。但是情執之未袪。惑取之
T1706_.33.0299a05: 未亡。觀道之未融。理性之未顯。皆所當遣亦
T1706_.33.0299a06: 所當護也。餘文如前釋可知。白佛言下。廣上
T1706_.33.0299a07: 觀空起後菩薩修護佛果見三般若義。初約
T1706_.33.0299a08: 不住明實相般若。先領上爲問。謂若諸法悉
T1706_.33.0299a09: 如前云爾者。爲菩薩護化衆生。則無衆生可
T1706_.33.0299a10: 化。爲化衆生則有衆生可化。若爲有無邪。問
T1706_.33.0299a11: 既隱略。答亦難明。於是申以二意焉。謂眞則
T1706_.33.0299a12: 無化。俗則有化故。自法性色下。明眞則無化。
T1706_.33.0299a13: 謂法性五陰者。即常樂我淨境也。皆所不住
T1706_.33.0299a14: 等觀也。舊例多釋經本三句。今加作四句云
T1706_.33.0299a15: 云。四句三觀既皆不住。則不住亦不住。以悉
T1706_.33.0299a16: 皆如故。即實相中道之體。於是明矣。故以眞
T1706_.33.0299a17: 言之。安有衆生假實而可得邪。次明俗則有
T1706_.33.0299a18: 化。則曰以世諦三假故名見衆生。而又曰一
T1706_.33.0299a19: 切法性實故者。謂稱實而見則無衆生可見
T1706_.33.0299a20: 也。如是乃至諸佛聖賢亦皆名見。亦皆非見。
T1706_.33.0299a21: 例此而言。見有正邪。謂正見見也。邪見爾見
T1706_.33.0299a22: 也。今以假名之名。名見一切法。則知諸佛凡
T1706_.33.0299a23: 聖爾。皆以非見而見稱性見一切法也。是則
T1706_.33.0299a24: 二諦雖異。以建化故護果護因。未始偏廢也。
T1706_.33.0299a25: 此中三假非成實因成等三。以今非小教故
T1706_.33.0299a26: 也。然或引於二空文。後爾得以小成大也云
T1706_.33.0299a27: 云。二約能照義明觀照般若。而言有法非非
T1706_.33.0299a28: 法摩訶衍者。疏出問意云云。今謂有法者。提
T1706_.33.0299a29: 所照境也。非非法者。其言猶總略。正應云
T1706_.33.0299b01: 法非法皆非非法。謂法者有也。非法者空也。
T1706_.33.0299b02: 非非法者非其非法。則空之又空。即中道第
T1706_.33.0299b03: 一義畢竟空也。據下答文。正應如是而照。爲
T1706_.33.0299b04: 未解者非常情所到。故曰摩訶衍云何照。所
T1706_.33.0299b05: 以正領上文。以生答意。摩訶衍此翻大乘。與
T1706_.33.0299b06: 今般若同出異名爾。佛答以於般若自性見
T1706_.33.0299b07: 非非法。苟能如是而照。則能空其空。此法所
T1706_.33.0299b08: 以非非法。故名非非法空。既言法空而又曰
T1706_.33.0299b09: 法性空者。謂此空非照已方空。非作得故空。
T1706_.33.0299b10: 直由般若性離無自性故。理本自空也。所謂
T1706_.33.0299b11: 受想行識空乃至十二縁空。皆其理也。故此
T1706_.33.0299b12: 下。歴法明空。疏引大論約六門明之。謂果報
T1706_.33.0299b13: 空等空雖是一而義類復不同。五陰是果報
T1706_.33.0299b14: 空者。以是報陰法故。十二入受用空者。以其
T1706_.33.0299b15: 根境相對受用各別故。十八界性別空者。加
T1706_.33.0299b16: 以六識。分一精明爲六和合。成見聞覺知別
T1706_.33.0299b17: 故。所以只一色心而有陰入界開合異者。以所
T1706_.33.0299b18: 病不同故也。故曰云云。餘論疑或作迷。言迷
T1706_.33.0299b19: 尤顯。六大名遍到空。謂其大大各遍一切。而
T1706_.33.0299b20: 有相傾凌滅之相。此復別明如楞嚴云云。又
T1706_.33.0299b21: 引阿含明六王互諍云云。謂五各有用而識
T1706_.33.0299b22: 爲主故。居中則勝也。因縁義空者。謂三世
T1706_.33.0299b23: 因果有縁生縁滅之義。而與諦境總別有殊
T1706_.33.0299b24: 云云。是法下。約三義釋成。然生滅等本非空
T1706_.33.0299b25: 義。今取其速疾不停傍顯即空。其旨益明。故
T1706_.33.0299b26: 曰云云。即有即空者。總結諸法之有歸即空
T1706_.33.0299b27: 義。與疏小別。論引諸小乘師明生滅前後同
T1706_.33.0299b28: 異。一一覈之。然皆有過云云。疾炎過鋒者。正
T1706_.33.0299b29: 應云疾炎奔縁過鋒經刃。取其至疾無迹。喩
T1706_.33.0299c01: 上空義而已。上以諸法顯則曰是法即生即
T1706_.33.0299c02: 滅。次以心念明則曰刹那刹那。然意猶難曉。
T1706_.33.0299c03: 故復徴釋云云。九十刹那等如經未檢。夫以
T1706_.33.0299c04: 一刹那極短之時。而經九百生滅。使以情量
T1706_.33.0299c05: 分別終不可解。以不思議意會之可也。若乃
T1706_.33.0299c06: 以圓頓教旨明之。所謂一念普觀無量劫等。
T1706_.33.0299c07: 則九百生滅惡足道哉。當以理求。難以言盡
T1706_.33.0299c08: 云云。九十刹那下。釋通。即空凡二義。若自
T1706_.33.0299c09: 一之多。謂一念攝九十刹那。一刹那攝九百
T1706_.33.0299c10: 生滅。九十刹那義當八萬一千生滅。求其定
T1706_.33.0299c11: 實不可得。則此心空矣。又自多之少。謂生滅
T1706_.33.0299c12: 不出刹那。刹那不出一念。於其念中求定實
T1706_.33.0299c13: 爾不可得。則此念空矣。故曰如是心法不可
T1706_.33.0299c14: 得。此名心空也。但了心空諸法自泯。心法泯
T1706_.33.0299c15: 處落空者誰。又以四大分應作
去呼
諸根下。例推四
T1706_.33.0299c16: 大至於極微。分分不可得。如是推析至於隣
T1706_.33.0299c17: 虚。是爲正析。非同邪外之析也。色盡心窮豁
T1706_.33.0299c18: 然無住。可謂至矣。而猶止是生滅。爲護三藏
T1706_.33.0299c19: 佛果而已。望大無生無量無作相去遠矣。奈
T1706_.33.0299c20: 何今人欲以麁心淺量議佛法之精微。吾未見
T1706_.33.0299c21: 其能彷彿也。若見色空下。推明衍門教旨。其
T1706_.33.0299c22: 文雖約理則至矣。如言通教體空。固無他説。
T1706_.33.0299c23: 別詮心色而一而異者。以能造心是故不異。
T1706_.33.0299c24: 以所造法非故不一。又以教權故不一。理實
T1706_.33.0299c25: 故不異。此正得別教之旨也。又圓明色心本
T1706_.33.0299c26: 來空寂。善談即具旨在於斯。以護佛果則佛
T1706_.33.0299c27: 果各得其正。以護般若則般若斯明。以化衆
T1706_.33.0299c28: 生則衆生斯度。不唯菩薩護持。而諸佛亦各
T1706_.33.0299c29: 護念。何以故。以其理所同故也。不然則夭傷
T1706_.33.0300a01: 慧命亡失法身者有之。於是得無懼乎。經復
T1706_.33.0300a02: 以心例色。反復明之。故曰色亦如是。以般若
T1706_.33.0300a03: 下。明能觀觀智。結成雙照。顯中空之旨。謂以
T1706_.33.0300a04: 般若空故無相。無相故照。所照皆寂。大品所
T1706_.33.0300a05: 謂波若者爾。般若存略耳。然於其中了無小
T1706_.33.0300a06: 法可得。故曰不見縁等。則諸法皆空名爲不
T1706_.33.0300a07: 見。非謂不照名不見也。非見及見者。文缺一
T1706_.33.0300a08: 所字。以皆亡相故。是爲眞實般若。即地住所
T1706_.33.0300a09: 證。爾前通別無量教門謂接正等則相似般
T1706_.33.0300a10: 若。至於歴法明空。亦謂空之分齊。謂略則十
T1706_.33.0300a11: 二如今文。或十八空如大論。疏列釋云云。然
T1706_.33.0300a12: 則空本破有。有既空矣。有復何立而爲俗邪。
T1706_.33.0300a13: 故曰但法集故有等。謂法有合散。散則爲空
T1706_.33.0300a14: 爲眞。合則爲有爲俗。集亦合也。兩者各論則
T1706_.33.0300a15: 爲偏。偏則二邊而非中道。兩者並明則爲
T1706_.33.0300a16: 圓圓則中。中則妙。如斯而已矣。三假等對釋
T1706_.33.0300a17: 可知。次明得失者。金剛般若所謂若見有法
T1706_.33.0300a18: 可得則爲著。我人衆生壽者。皆見也。苟此見
T1706_.33.0300a19: 未亡則有法也。非無法也。非所謂開眼也。著
T1706_.33.0300a20: 合眼也。著若無此見則有無皆是。謂不異世
T1706_.33.0300a21: 間者。見同凡見。非正觀也。與夫如來出世間
T1706_.33.0300a22: 能了世間相者。夐然異矣。雖然若見世間法
T1706_.33.0300a23: 不合不散等。是則聖法凡境未始異未始不
T1706_.33.0300a24: 異。固所取證如何耳。於諸法下。復宗明觀。
T1706_.33.0300a25: 謂即色是空理極事遍。故曰不動。是法平
T1706_.33.0300a26: 等無二無別。故無到者。以本不生故。無可
T1706_.33.0300a27: 滅。無相無無相故。諸法皆如。餘如疏釋。是即
T1706_.33.0300a28: 初地下。明一念心具足八萬四千般若波羅
T1706_.33.0300a29: 蜜者。以一實理同故。翻惑爲智故。破塵出
T1706_.33.0300b01: 經故。一心中曉一切法故。故一一地亦具諸
T1706_.33.0300b02: 地功徳也。即載云者。載猶乘也。衍亦乘義。
T1706_.33.0300b03: 即滅是能斷義。故如金剛。隨義受稱。名異理
T1706_.33.0300b04: 一也。三約名味句等以示文字般若功徳深
T1706_.33.0300b05: 大不可思議。文先示教體。次明功深大。初文
T1706_.33.0300b06: 者。謂諸佛教法不出名味句三。或云名句文
T1706_.33.0300b07: 身。是爲三假。兼聲色一實通爲教體。如疏引
T1706_.33.0300b08: 論釋云云。即今文字般若之所依也。文具財
T1706_.33.0300b09: 法二施。即七寶施財施也。令得四果等法施
T1706_.33.0300b10: 也。不如於此起一念信。則又法施之勝者。以
T1706_.33.0300b11: 信對解則解深於信。重重比決可知。句非句
T1706_.33.0300b12: 下。正明文字般若。亦信解相。謂句非句等約
T1706_.33.0300b13: 義對句如文。雖蘊四句。三諦之旨順般若義。
T1706_.33.0300b14: 所以皆空。是三句即一句。一句即三句。亦即
T1706_.33.0300b15: 非三非一句。微妙玄絶不可思議。又句即文
T1706_.33.0300b16: 字。非句即文字性離。是亦文字蘊三諦倶亡
T1706_.33.0300b17: 之旨。所以性離。惟其性離即是解脱。解脱即
T1706_.33.0300b18: 是般若。亦即今文字般若是也云云。止觀所
T1706_.33.0300b19: 謂達文非文非文非不文。其旨雅合也。又般
T1706_.33.0300b20: 若非句下。明文義倶空。謂句非句文空也。般
T1706_.33.0300b21: 若義空也。惟其於般若及句非句等。約即離
T1706_.33.0300b22: 克體。若内外自他共離。一一求之皆不可得。
T1706_.33.0300b23: 不可得處即眞般若。有在於此。故曰般若非
T1706_.33.0300b24: 句句非般若。則皆性離倶不可得也。又曰般
T1706_.33.0300b25: 若亦非菩薩者。明人法倶空。謂般若者法也。
T1706_.33.0300b26: 菩薩者行般若之人也。所行法空則能行亦
T1706_.33.0300b27: 空。故曰般若中求菩薩不可得。此明人空也。
T1706_.33.0300b28: 據理合更明法空句。疑脱一句。或前已足。故
T1706_.33.0300b29: 略之也。疏云。人空文略者。不無差誤。或云。
T1706_.33.0300c01: 今正明行般若者。故不當云菩薩亦空。所以
T1706_.33.0300c02: 略也。然遣則倶遣。正不當義有存略。更試詳
T1706_.33.0300c03: 之。何以故下。正徴釋上非菩薩句。故有下十
T1706_.33.0300c04: 地三十生皆不可得之言。豈非正言人空。何
T1706_.33.0300c05: 反云邪。亦非薩婆若。非摩訶衍。空者此復以
T1706_.33.0300c06: 人例法明因果倶空。謂薩婆若果也。摩訶衍
T1706_.33.0300c07: 謂乘。乘亦因也。因果皆空。是法空義。豈非正
T1706_.33.0300c08: 以人空例明法空乎。若見境下。疏科以爲依
T1706_.33.0300c09: 教修觀觀有邪正等。雖不無是義。以牒釋文
T1706_.33.0300c10: 勢言之。當是對簡倒想。謂若實有境等可見。
T1706_.33.0300c11: 則墮於妄想。殊非聖見。故對簡牒釋。云見三
T1706_.33.0300c12: 界者。云云。而疏以見境等對三般若者。謂於
T1706_.33.0300c13: 境智説受。雖無非般若。若以見執取之。則皆
T1706_.33.0300c14: 爲倒想。故曰是衆生果報之名也。如文云云。
T1706_.33.0300c15: 六識下。謂以執想見故起三界業果無明煩
T1706_.33.0300c16: 惱。文於中多三界空三字。於根本無明下對
T1706_.33.0300c17: 前業果。以成三道。及無明餘習。亦該三界故
T1706_.33.0300c18: 云爾也。而一一皆言藏空者。謂藏以積集爲
T1706_.33.0300c19: 義。空以解脱爲言。以三道。則罔不皆藏。以三
T1706_.33.0300c20: 徳。則無非般若。所以皆空。淨名有言。除病不
T1706_.33.0300c21: 除法。斯可以當之矣。三地九生滅者。疏凡二
T1706_.33.0300c22: 釋云云。初釋爲優。即金剛藏下。引人證空。亦
T1706_.33.0300c23: 釋空所由。如華嚴中金剛後心。以理盡三昧
T1706_.33.0300c24: 斷最後無明。所謂入重玄門是也。經倒一藏
T1706_.33.0300c25: 字。仍小失次第。對文可知。佛得三無爲下。明
T1706_.33.0300c26: 極果所證空。三無爲本出小教。亦曰擇滅非
T1706_.33.0300c27: 擇滅無爲等。今於佛果推言之云云。釋虚空
T1706_.33.0300c28: 中。言無色現處者。起信所謂虚空以對色故。
T1706_.33.0300c29: 有是可見相。即無色現處。乃是空也。若有修
T1706_.33.0301a01: 習下。約聽説而無聽説歸於般若。故一切法
T1706_.33.0301a02: 皆如也。次結修護佛果。謂若如上所明。是即
T1706_.33.0301a03: 護佛果體。亦護薩婆若。十力等一切果徳。爲
T1706_.33.0301a04: 若此也。二明時衆得益。如疏釋可知
T1706_.33.0301a05:   釋菩薩教化品
T1706_.33.0301a06: 教以利他爲本。不利物則何以爲教。化以自
T1706_.33.0301a07: 行爲先。不克修則何以成化。故前明觀空。所
T1706_.33.0301a08: 以成今之自行。今明教化。所以生後世之利
T1706_.33.0301a09: 他。此教化品正當答前内護次問也。以自他
T1706_.33.0301a10: 言之。不別而別。即利他行。於是初釋品題凡
T1706_.33.0301a11: 爲三對。言教化者。教謂教示衆生離一切惡。
T1706_.33.0301a12: 化謂化轉物機修一切善。此善惡對也。佛以
T1706_.33.0301a13: 此教化衆生。得成菩薩。此聖凡對也。又以此
T1706_.33.0301a14: 法化諸國王。令識般若。此眞俗對也。凡明化
T1706_.33.0301a15: 轉有三義。即其旨也云云。然此品雖正明内
T1706_.33.0301a16: 護。既化諸國王實兼於外。雖依俗諦。既令識
T1706_.33.0301a17: 般若達諸法空。而實兼具諦故。此一釋其理
T1706_.33.0301a18: 貫通義斯明矣。二隨釋。白佛言下。爲二。初發
T1706_.33.0301a19: 問。言護十地行菩薩者。此應二重能所。謂一
T1706_.33.0301a20: 以般若爲能護。諸法爲所護。二以十地行爲
T1706_.33.0301a21: 所護。菩薩爲能護。護何所護護其不墮偏邪。
T1706_.33.0301a22: 斯爲者爾。云何行可行等。凡設三問。謂菩薩
T1706_.33.0301a23: 行者。其行甚通。今於其中何行可行一也。又
T1706_.33.0301a24: 於其中有自有他。爲依何位行而化衆生二
T1706_.33.0301a25: 也。夫見衆生有著有離。今以何相而見衆生
T1706_.33.0301a26: 堪受化邪。準下判答。則五忍是其行也。十地
T1706_.33.0301a27: 是其位也。自他皆幻是其相也。其旨曉然矣。
T1706_.33.0301a28: 又此經下。重判自他。復宗標目。不別而別。即
T1706_.33.0301a29: 利他行也。佛言下。答文爲二初分科。次廣釋
T1706_.33.0301b01: 云云。然以五忍答初問者。謂伏忍等五是菩
T1706_.33.0301b02: 薩法。約位始終各分三品。一一有増進之相。
T1706_.33.0301b03: 而位不定住。合倶空之旨。安於諦理。故通得
T1706_.33.0301b04: 稱忍。是爲菩薩行之所依。則行於可行也。廣
T1706_.33.0301b05: 釋中。疏以五忍與六種性合釋及所斷惑相
T1706_.33.0301b06: 文義交加。頗不易明。應先出異相而後得以
T1706_.33.0301b07: 會之。所以異相者。據常所釋。別教初地證道
T1706_.33.0301b08: 同圓。已破無明。即能分身百界作佛。而此經
T1706_.33.0301b09: 所出十地乃分爲四。謂前三後一以對十地。
T1706_.33.0301b10: 則前二猶是信順二忍。後三始破無明。若然
T1706_.33.0301b11: 則與初地證道同圓分果垂迹其異一也。又
T1706_.33.0301b12: 所斷惑信順二忍。止斷三界色心麁重煩惱。
T1706_.33.0301b13: 此與常途有異二也。於此須知教證二途。約
T1706_.33.0301b14: 證道論。固當如向同圓是也。今取教道爲義。
T1706_.33.0301b15: 不妨十地殊品故。所破惑義有進否。是應義
T1706_.33.0301b16: 立。無生忍位分上中下。如今文是也。以其根
T1706_.33.0301b17: 有利鈍。利者於初三品即破無明。其次中三
T1706_.33.0301b18: 始破。又其次者後三方破。既許初破。不妨證
T1706_.33.0301b19: 與圓同。其次未斷猶居信順。亦影略互顯爾。
T1706_.33.0301b20: 至於後三斷位方定。猶下根受接其位定故是
T1706_.33.0301b21: 也。而所破惑雖分色心麁細之異。於其利者。
T1706_.33.0301b22: 即是無明。鈍即見思。復何固必。況復悉檀被
T1706_.33.0301b23: 物。初無定法。説有殊途。母以名相爲惑。有志
T1706_.33.0301b24: 學者所宜盡心。如其不然置之可也。經言發
T1706_.33.0301b25: 相信者。位當別信。即發起信心之前相也。疏
T1706_.33.0301b26: 亦作想。所謂理具此相。依理起想等。亦其義
T1706_.33.0301b27: 也。但與今圓別異耳云云。伏忍之初十住是
T1706_.33.0301b28: 也。據位格量。猶是二乘。而言超過者。約知中
T1706_.33.0301b29: 智解能伏無明故也。疏又約圓信釋者。或恐
T1706_.33.0301c01: 取同除四住此處爲齊之文釋也。然而彼以伏
T1706_.33.0301c02: 無明爲過。此以斷爲過。其義既通進退無咎。
T1706_.33.0301c03: 亦爲接下長養聖胎義便故。從容於此。若論
T1706_.33.0301c04: 出胎。合在分眞。或別有意云云。此下疏文疑
T1706_.33.0301c05: 多一二字。文末當云出聖胎也。起乾慧下。未
T1706_.33.0301c06: 有理水。本當聞慧之初故云乾慧。今在思修
T1706_.33.0301c07: 位中言者。恐是仍前之説故起自乾慧。其實
T1706_.33.0301c08: 正當伏忍位也。疏判位。本當但釋名差間耳。
T1706_.33.0301c09: 疑多一結句。千字之非。經既已正殆無用耳。
T1706_.33.0301c10: 亦有十心通名爲意。所以四意止念處。於身
T1706_.33.0301c11: 受心法令不起邪倒故。三意止三善根。令不
T1706_.33.0301c12: 起三毒故。三意止三忍。令不起三世因果念
T1706_.33.0301c13: 故。如疏云云。復有下。明十向。即道種性位。
T1706_.33.0301c14: 亦由修上伏忍。進入平等道。與初地聖道爲
T1706_.33.0301c15: 因。皆仍前望後之説。則又有十種忍等。以觀
T1706_.33.0301c16: 對忍。次第可知。初觀色陰得戒忍者。謂作
T1706_.33.0301c17: 無作戒本陰色攝故。觀色陰發於戒忍。然不
T1706_.33.0301c18: 言色攝所以。此如別論云云。以此觀識對知
T1706_.33.0301c19: 見忍等。如疏云云。亦可因想入定受以法慧。
T1706_.33.0301c20: 行以空脱。識爲心王而能發受等故。前後不
T1706_.33.0301c21: 定。觀三界因果空故。得空等三忍。如疏可知。
T1706_.33.0301c22: 通觀二諦。了法無常。名無常忍。達一切法空。
T1706_.33.0301c23: 名無生忍。然十向猶是道種性。雖未無生而
T1706_.33.0301c24: 得在不久。是故云也。又約無常等 二忍者。
T1706_.33.0301c25: 亦一往耳。自別行位言之。亦可觀無常則安
T1706_.33.0301c26: 於無常。觀無生則安於無生。初無定在也。是
T1706_.33.0301c27: 菩薩十堅心者。不出由前十忍成堅忍之徳
T1706_.33.0301c28: 云爾。又信忍下。標起忍位。然以下三種信義
T1706_.33.0301c29: 明之。此當證信。即初地證道位也。所謂善達
T1706_.33.0302a01: 明中行者。對位如經。即初二三地。後諸對位
T1706_.33.0302a02: 例此。中行之言。猶下文忍中行是也。言斷三
T1706_.33.0302a03: 界色煩惱縛者。即上三賢所斷麁惑。非謂初
T1706_.33.0302a04: 地始斷。若據證道同圓。合斷界外根本無明。
T1706_.33.0302a05: 已如前示。而此復言心煩惱者。當是前所謂
T1706_.33.0302a06: 色等單約色心説。今約色心倶心兼而言之。
T1706_.33.0302a07: 故當合論義爾。如下文。又言習煩惱者。謂習
T1706_.33.0302a08: 即無明正使。至後習無明盡相始分正習。言
T1706_.33.0302a09: 各有當也。故知一家習氣之説。最爲難明。如
T1706_.33.0302a10: 別論云云。攝化中言一身多身者。疏謂化身
T1706_.33.0302a11: 實有之異。然亦只是常途所謂分身百界千
T1706_.33.0302a12: 界等。既曰分果。自然無量身一身。一身無量
T1706_.33.0302a13: 身。但約位淺深故。以本從末則一身無量身。
T1706_.33.0302a14: 以末從本則無量身一身。亦所從言異。則一
T1706_.33.0302a15: 身之言即空。無量身即假。非一非無量即中。
T1706_.33.0302a16: 又以十五心下。從分至極。爲一切行本者。謂
T1706_.33.0302a17: 菩薩以四攝等。共十五心始發行於此。是爲
T1706_.33.0302a18: 首義。能生行本。是謂種義。如疏云云。言斷三
T1706_.33.0302a19: 界心等習煩惱者。則兼前望後。如上進退之
T1706_.33.0302a20: 義是也。故所斷惑有色心同異等別。已如前
T1706_.33.0302a21: 論。言心色習煩惱等。得非前以惑麁故色心
T1706_.33.0302a22: 各斷。此以位極其惑深細。不唯不分色心。亦
T1706_.33.0302a23: 不分於正習。則無習可斷也。又若約等覺後
T1706_.33.0302a24: 心。倒修凡事。亦斷微細等惑。則有習可斷也。
T1706_.33.0302a25: 而後文云雙斷正習者。亦不妨兼有此義。初
T1706_.33.0302a26: 無在也。故知聖賢分上諸佛境界。終不可以
T1706_.33.0302a27: 定量論也。五明寂滅忍者。謂望前四忍則有
T1706_.33.0302a28: 盡不盡之異。四明所謂因地雖斷未盡邊涯。
T1706_.33.0302a29: 若正若習唯佛究盡。殆有合於斯文。以寂滅
T1706_.33.0302b01: 義則心色等想習皆除。是猶能所待對。其於
T1706_.33.0302b02: 名相未能忘也。若夫忍極。極於無生極於無
T1706_.33.0302b03: 滅。則無心而不寂。無想而不滅。無滅滅處是
T1706_.33.0302b04: 爲眞寂性義。佛及菩薩之所同證。故曰云云。
T1706_.33.0302b05: 是亦同用忍智入金剛理定。約修證説義。云
T1706_.33.0302b06: 用入。無復別體。以不次而次因果既分。則分
T1706_.33.0302b07: 極之異。故曰下忍中行等。約忍分位。則因名
T1706_.33.0302b08: 菩薩。果名薩婆若。共觀第一義諦斷心習煩
T1706_.33.0302b09: 惱下。是以盡相無相。分言盡相則望前而説
T1706_.33.0302b10: 金剛後心是也。盡相無相則兼後爲言。極果
T1706_.33.0302b11: 薩婆若是也。至於超度二諦下。是以等覺對
T1706_.33.0302b12: 妙覺言之。則第十一地爲薩云若。翻一切智。
T1706_.33.0302b13: 當是等覺之位。覺非有非無下。正當妙覺薩
T1706_.33.0302b14: 婆若位。據疏翻一切種智。已見中卷。初二若
T1706_.33.0302b15: 字益當上呼。故知舊簡同異及翻譯名義倒
T1706_.33.0302b16: 矣。由是論之則薩云若者。猶爲未極。約體以
T1706_.33.0302b17: 言。薩婆若者。正當極位。亦約用云。所謂薩婆
T1706_.33.0302b18: 若乘來化三界是也。如是節釋。則二者同異。
T1706_.33.0302b19: 冷然可知。故今存兩可之説。及疏從前之釋。
T1706_.33.0302b20: 皆從容云爾。無定亦説也。金剛喩定云者。引
T1706_.33.0302b21: 舊凡二説云云。疏雖無可否。今謂二處金剛
T1706_.33.0302b22: 正自不同大經之喩。則可譬此經金剛智定。
T1706_.33.0302b23: 能破煩惱而自體不壞。如經云云。若大論所
T1706_.33.0302b24: 謂以羊角龜甲能碎者。此固物類相感。直金
T1706_.33.0302b25: 剛寶石耳。本出大論。今云。出大經者。恐誤。正
T1706_.33.0302b26: 言無嘶破聲者。是也。若楞伽所謂如金金剛
T1706_.33.0302b27: 具不壞性。即此一文可證二異云云。舊來多
T1706_.33.0302b28: 不辯此故。特表出之。又下忍中行等配位。凡
T1706_.33.0302b29: 三義。謂位有上下。攝有因果。入有前後。如疏
T1706_.33.0302c01: 云云。薩婆若。上已翻一切種智。今又翻一切
T1706_.33.0302c02: 智。此文恐誤云云。等覺或有或無。今般若附
T1706_.33.0302c03: 通故不同別。引二文爲證。益不言等覺是
T1706_.33.0302c04: 也。言心習無明盡相等。如疏科釋云云。是皆
T1706_.33.0302c05: 窮幽極微之論。所當盡心者也。然以智言之。
T1706_.33.0302c06: 雖能盡相而未盡無相。則猶有智。在智不自
T1706_.33.0302c07: 亡。則般若眞體無自而明。此盡相之外更須
T1706_.33.0302c08: 盡其盡者。始謂薩婆若矣。若乃薩云則猶在
T1706_.33.0302c09: 智地。故未足以至極。至極則相無相皆盡。所
T1706_.33.0302c10: 以超度二諦者出乎境。覺非有非無者出乎
T1706_.33.0302c11: 智。所謂同眞際等法性者。亦假名爾。苟出乎
T1706_.33.0302c12: 此。則彼自無有。無彼無此則能所雙絶。求明
T1706_.33.0302c13: 了不可得。無明安得而有乎。此證智所以能
T1706_.33.0302c14: 相而又能盡無相也。使盡無明之相則既盡
T1706_.33.0302c15: 矣。又云。無明未盡當只是無相未盡。爾若作
T1706_.33.0302c16: 此釋。亦不須料簡。又此盡不盡相。苟善其一
T1706_.33.0302c17: 必盡其二。使二而不善則一亦未也。可以理
T1706_.33.0302c18: 會難以言盡而言。爲第十一地薩云若者。當
T1706_.33.0302c19: 是等覺。容有未盡之理。故云即依前釋。如前
T1706_.33.0302c20: 復説。有即密明等覺之義。或恐如前。後釋文
T1706_.33.0302c21: 誤。作前二説皆可若。薩婆若既當妙覺。證智
T1706_.33.0302c22: 已極。那得與薩云若同日語邪。故知薩婆若
T1706_.33.0302c23: 逈出名相思議之表。歸於一如而已矣。以此
T1706_.33.0302c24: 起化則名爲乘來化三界。所謂御車達到猶
T1706_.33.0302c25: 名爲乘是也。信乎經旨深微有如此者。其可
T1706_.33.0302c26: 忽諸云云。無縁大悲下。明攝化分齊。謂究竟
T1706_.33.0302c27: 果覺自行既滿。乘於智乘。以無縁之縁。縁三
T1706_.33.0302c28: 界苦境衆生。而行悲化。故曰一切衆生等。慈
T1706_.33.0302c29: 既有三。悲應例爾。故説云云。善男子下。明復
T1706_.33.0303a01: 宗結攝。蓋能化所化機感化事。從近言之。總
T1706_.33.0303a02: 不出一三界。有合乎三界唯心之旨。故復宗。
T1706_.33.0303a03: 前釋雖正明自行而兼於利他。雖急於拔苦
T1706_.33.0303a04: 而亦通於樂。要皆不出前諸文旨故也。故曰
T1706_.33.0303a05: 一切衆生煩惱不出三界藏等。如前所謂三
T1706_.33.0303a06: 界藏義是也。但前明藏空。今言所化境異。二
T1706_.33.0303a07: 十二根者。疏釋總諸根義成若干數。不無是
T1706_.33.0303a08: 理。然既列於諸果報下。又言不出三界。疑若
T1706_.33.0303a09: 他不出以三界六根言之。則一十有八。
T1706_.33.0303a10: 兼煖識息命總別並擧。亦二十二。其理頗直。
T1706_.33.0303a11: 故併出於此云云。諸佛應化法身亦不出三
T1706_.33.0303a12: 界者。然以佛破四魔已不在三界之數。今以
T1706_.33.0303a13: 法身則無在不在。以應化則示現無方。應化
T1706_.33.0303a14: 即法。故不在三界法身即應。故不出三界。經
T1706_.33.0303a15: 兼二意故云應化法身。疏從後釋。故曰三界
T1706_.33.0303a16: 外無別衆生。苟無別衆生。則佛何所化而言
T1706_.33.0303a17: 三界外邪。是故我言下。疏以聽説與之。聽應
T1706_.33.0303a18: 平呼。謂以外道經説亦聽許有之如文。然非
T1706_.33.0303a19: 正理了義之説。故曰非七佛所説也。大有經
T1706_.33.0303a20: 如後釋。大經下。引諸經通證三身體即則四
T1706_.33.0303a21: 土無別。故知三界外無別三土明矣。界内外
T1706_.33.0303a22: 一。斯言盡之。次簡界外實有無者。答中謂有
T1706_.33.0303a23: 無不定均。出聖教明有無可知。然法華於三
T1706_.33.0303a24: 百由旬外權設化城。則三界外別有方便。約
T1706_.33.0303a25: 界内外以言有無。即法性分假之別也。若淨
T1706_.33.0303a26: 名文者。約十方刹土無有窮盡。安以一方定
T1706_.33.0303a27: 其有無邪。又問。均出聖教而有無若此。豈非
T1706_.33.0303a28: 矛盾邪。答中會通意者。衆生有二種。謂界内
T1706_.33.0303a29: 實有死生果報之衆生。界外則有法性因果
T1706_.33.0303b01: 變易之衆生。而此經言無。無分斷之衆生。
T1706_.33.0303b02: 餘經言有。有變易之衆生。此有無所以異也。
T1706_.33.0303b03: 今云界外無變易之衆生恐誤。或別有意。請
T1706_.33.0303b04: 更詳之。亦應例云。界内云有。有分斷之衆
T1706_.33.0303b05: 生界内云無。無變易之衆生。其義可知。故以
T1706_.33.0303b06: 聲聞生界外例顯之云云。生白銀世界者。謂
T1706_.33.0303b07: 無煩惱染汚也。約無煩惱故無有生。是亦一
T1706_.33.0303b08: 往云爾。而實聲聞無明全在。豈得無生乎。衞
T1706_.33.0303b09: 世師外道者。即上所斥大有師也。彼以三界
T1706_.33.0303b10: 外別有世界。以依例正。亦別有衆生。若不區
T1706_.33.0303b11: 別其所以異。即同外道邪説也。又云。起信有
T1706_.33.0303b12: 云。若説三界外更有衆生始起者。即是外道
T1706_.33.0303b13: 經説。正指今衞世師所計是也。但彼兼明如
T1706_.33.0303b14: 來藏義無始無終。故不得説衆生始起。此爲
T1706_.33.0303b15: 異耳云云。實理下。則又據實而論。謂本非有
T1706_.33.0303b16: 無。言有無者。皆隨順悉檀之説。亦破計對治
T1706_.33.0303b17: 言也。故曰有即同凡外。無即同二乘。若佛菩
T1706_.33.0303b18: 薩實知實見。則不有不無。非如非異。中實理
T1706_.33.0303b19: 心。不同三界分別情想。此唯法華究竟開顯
T1706_.33.0303b20: 之説也。大王我常説下。引昔證今。以一切衆
T1706_.33.0303b21: 生所斷三界惑業果報盡。即名爲佛亦名爲
T1706_.33.0303b22: 覺。間不容髮。豈容衆生參於其間耶。此中疑
T1706_.33.0303b23: 多一覺字。故知即三道轉處爲佛爲智爲本
T1706_.33.0303b24: 業行。於五忍中悉皆具足。更無別道。豈有衆
T1706_.33.0303b25: 生其在外乎。衆生本業即佛菩薩所修行者。
T1706_.33.0303b26: 謂一切衆生從無始來本行事業。當體無非
T1706_.33.0303b27: 性徳縁了。與今五忍正等無異。淨名所謂不
T1706_.33.0303b28: 離癡愛起諸明脱是也。亦可謂是從要結示。
T1706_.33.0303b29: 故云。於五忍中十四忍具足。則三界不出一
T1706_.33.0303c01: 心。一心不出自性。故曰自性清淨等。疏則又
T1706_.33.0303c02: 曰。由煩惱故修行。由修行故成徳。徳成則果
T1706_.33.0303c03: 滿。推本言之其理一也。白佛言下。第二答次
T1706_.33.0303c04: 問。於中先牒問。二答中先擧十地及佛行處
T1706_.33.0303c05: 光明。所謂過諸菩薩所行清淨者。即究竟果
T1706_.33.0303c06: 位所證妙境佛之知見是也。還依此法教化
T1706_.33.0303c07: 衆生。所護清淨有在。於是則爲無失。如前料
T1706_.33.0303c08: 簡云云。文擧法華淨名二文。以釋失義。一往
T1706_.33.0303c09: 似同而意則異云云。次簡十地通局。如前釋
T1706_.33.0303c10: 云云。次廣釋本業者。如經文各有五。謂百千
T1706_.33.0303c11: 億等國境廣狹次第増數也。釋國土有三云
T1706_.33.0303c12: 云。據此則智慧爲上。神通次之。説法爲下。亦
T1706_.33.0303c13: 可以之配同居等三。則一往説法通三。神通
T1706_.33.0303c14: 但二。智慧唯一。分別雖爾。通亦兼具。安有下
T1706_.33.0303c15: 土而無神通。寂光而不説法者乎。作四天王
T1706_.33.0303c16: 等。能現身相也。修百法門等。所行法門也二
T1706_.33.0303c17: 諦心等。地地別行也。化一切衆生等。通行也。
T1706_.33.0303c18: 所以一一文中次第増勝者。華嚴所謂隨分
T1706_.33.0303c19: 隨力。荊谿云。皆教道之説也。又疏引地經瓔
T1706_.33.0303c20: 珞及此經。凡三所出名相同異不無所以。疏
T1706_.33.0303c21: 亦未詳。略不和會云云。粟散王者。按後釋云
T1706_.33.0303c22: 小王數多猶如粟散。位當中下品善。猶今諸
T1706_.33.0303c23: 侯附庸者是。而文以次在人王上。恐文倒爾。
T1706_.33.0303c24: 瓔珞釋鐵輪位。當十信之上品。地經以當初
T1706_.33.0303c25: 地。據疏謂是別圓意別。未知孰是云云。十善
T1706_.33.0303c26: 中一一各十爲百法門者。約十善互嚴云爾。
T1706_.33.0303c27: 謂以一善當頭必具十善。一一互論則爲百
T1706_.33.0303c28: 善。又以止行二善推之。如不殺等具十行善。
T1706_.33.0303c29: 以一行善具十止善。亦其義也云云。經云盡
T1706_.33.0304a01: 三界原者。謂原本之原猶惑也。本或作源。謂
T1706_.33.0304a02: 性源也。句有三五七九等差別。如餘文云云。
T1706_.33.0304a03: 有以三十二字爲首盧偈者。未檢。意恐只是
T1706_.33.0304a04: 總要之義。猶言都盧是也。疏科偈頌云云。三
T1706_.33.0304a05: 寶凡多品。今且歎二。謂別相則相從可知。言
T1706_.33.0304a06: 一體則理性可了。以大小乘別則隨教不同。
T1706_.33.0304a07: 以歸依則住持有在。雖略歎二旨則備焉。通
T1706_.33.0304a08: 言寶者。可尊可貴之義。世尊導師者。佛通號
T1706_.33.0304a09: 也。金剛體者。法身不壞之稱也。以自證則心
T1706_.33.0304a10: 行寂滅。而能轉大法輪利益群品也。八辯洪
T1706_.33.0304a11: 音謂所説法也。雖出於佛而異類等解。乃在
T1706_.33.0304a12: 機故。曰爲衆説由得道故。萬億雖衆而所成
T1706_.33.0304a13: 則一故。當僧寶。時六天人者。欲界六天兼人
T1706_.33.0304a14: 四衆。在天雖無出家之法。而能以心出家。是
T1706_.33.0304a15: 亦出家之道焉。故言比丘菩薩。三乘所以成
T1706_.33.0304a16: 也。五忍下。別歎菩薩。既十四大士悉能諦了。
T1706_.33.0304a17: 則始終因果無不該攝。所以三賢十聖不離
T1706_.33.0304a18: 五忍。其於十四大士開合異爾。功徳則一也。
T1706_.33.0304a19: 唯佛一人能盡源者。究竟顯了獨推在佛。是
T1706_.33.0304a20: 亦得爲究竟僧寶故。總結歸一體。既曰三寶
T1706_.33.0304a21: 藏矣。而又曰無量功徳攝在中者。總釋藏義
T1706_.33.0304a22: 也。是知三寶雖別而無量功徳總攝其中。亦
T1706_.33.0304a23: 是三寶各有無量功徳。一以攝諸。十善菩薩
T1706_.33.0304a24: 發大心下。頌伏忍等位。離過功徳也。於中先
T1706_.33.0304a25: 引古釋云云。今斥不然。故以別圓進退評之。
T1706_.33.0304a26: 若別十信固所不當。今判當是圓十信人。所
T1706_.33.0304a27: 謂同除四住此處爲齊。若伏無明三藏則劣
T1706_.33.0304a28: 是也。又引法華文以證生有餘土。而言漸次
T1706_.33.0304a29: 者。當是圓中漸次耳。故知大心等言無非圓
T1706_.33.0304b01: 實。十信始得謂是長別苦海。又料簡與前三
T1706_.33.0304b02: 教格量。與奪論之可知云云。中下品善粟散
T1706_.33.0304b03: 王等者。謂十善等正列位也。鐵輪王等六輪
T1706_.33.0304b04: 位也。習種等六種性也。二天下等輪王所王
T1706_.33.0304b05: 化境也。文間錯爾。對之可曉也云云。七寶者。
T1706_.33.0304b06: 指女等七寶。此在輪王。故不可作餘七寶釋。
T1706_.33.0304b07: 列數中。信當作住。文誤也。三世諸佛下。正難
T1706_.33.0304b08: 伏忍功徳。伏謂降伏。調伏爲義。以其能降伏
T1706_.33.0304b09: 是妄心故。始則能生三世佛果。推本言之。行
T1706_.33.0304b10: 之初也。中則以爲行源。能成是難發心。故行
T1706_.33.0304b11: 之中也。行則能至。以其堅固不動。莫不由之
T1706_.33.0304b12: 至於無生。行之終也。今疏以信作住。讀者一
T1706_.33.0304b13: 往以位正之。不無此理。但文推信心。然亦未
T1706_.33.0304b14: 必非十信也。今故兩存之。無明盤礴者。謂惑
T1706_.33.0304b15: 之難盡猶石之盤礴。有不能自擧者。非般若
T1706_.33.0304b16: 智力莫之能勝。若得下。明信功徳。文含兩意。
T1706_.33.0304b17: 不出以別十信次第漸入至於初地。若圓十
T1706_.33.0304b18: 信即入初住。此猶大約言之。若具明三不退
T1706_.33.0304b19: 位對位。如常云云。問本業下。簡十住中六心
T1706_.33.0304b20: 退者。先引經。次對此經爲問答。中二。先擧喩
T1706_.33.0304b21: 不定。可知。次依教判答云云。則通於四教倶
T1706_.33.0304b22: 有退義。如文。並不言六心所以退者。若據今
T1706_.33.0304b23: 文。尚有十向退者。則十住六心不爲難矣。以
T1706_.33.0304b24: 今所判則初祇退者。固自一途。後三論退。約
T1706_.33.0304b25: 位淺深。恐只是對位格量。總不出是相似位
T1706_.33.0304b26: 中義有進退故也。然而日本師所難直據六
T1706_.33.0304b27: 住。已斷見惑離四趣生。何得復有退邪。往往
T1706_.33.0304b28: 四明答時。經籍已多散落。不見今疏文故也。
T1706_.33.0304b29: 故約別途具斷爲説。各有其致。母墮無窮。發
T1706_.33.0304c01: 心畢竟二不別者。謂初發心住與究竟即。雖
T1706_.33.0304c02: 分極異而證道則同。故二不別。雖所證理一
T1706_.33.0304c03: 而初發匪易。故前心難。善覺菩薩下。頌上初
T1706_.33.0304c04: 地。能以四天王身修百法門。以二諦平等心
T1706_.33.0304c05: 而化衆生。故曰俗如幻有等。亦可謂照俗與
T1706_.33.0304c06: 空等。照眞與幻等。眞俗不二。故曰雙照平等
T1706_.33.0304c07: 也。始登一乘者。本圓初住眞因之始。今云入
T1706_.33.0304c08: 地者。意兼別圓。地即是住故也。法華所謂乘
T1706_.33.0304c09: 是寶乘遊於四方。即四十位也。又般若所謂
T1706_.33.0304c10: 初阿字門具足諸地功徳。乃至過茶無字可
T1706_.33.0304c11: 説。是即無相道之謂也。住以入理爲義。言其
T1706_.33.0304c12: 始也。地以能生爲義。言其終也。以其始終得
T1706_.33.0304c13: 名雖異。而實入理功徳該通。皆得名之。故曰
T1706_.33.0304c14: 云云。所以於第一義而不動者。據淨名則以
T1706_.33.0304c15: 對善別法相言之。今此則理極事遍。始終一
T1706_.33.0304c16: 如故。其爲不動一也。然疏復以眞似對形言
T1706_.33.0304c17: 之。是或一説。今以圓頓論之故。無不可。離達
T1706_.33.0304c18: 開士忉利王者。不出約王明位現形明化無
T1706_.33.0304c19: 縁等明智。疏釋明矣。亦可謂無縁則非有。無
T1706_.33.0304c20: 相則非無。非有非無是爲中道第三諦也。亦
T1706_.33.0304c21: 前所謂心諦。蓋無非心性。即中義也。又無無
T1706_.33.0304c22: 等者。疏釋可知。亦可謂無有即無前縁相。無
T1706_.33.0304c23: 無即無無相。是即無生。雖此分別其實不異。
T1706_.33.0304c24: 故無二照。圓覺所謂照與照者同時寂滅。貴
T1706_.33.0304c25: 在忘情。會理則一也。明慧空照者。謂以能明
T1706_.33.0304c26: 之慧。照了人法。無不皆空。亦即空而照故云
T1706_.33.0304c27: 空照。忍心無二者。謂凡忍心必無能所之二。
T1706_.33.0304c28: 是亦三諦皆絶待故中也。出有入無者。一如
T1706_.33.0304c29: 疏釋直而未巧。今亦可謂其文猶略。具應云
T1706_.33.0305a01: 出無入有爲變。出有入無爲化。惟出入於有
T1706_.33.0305a02: 無之間。所以爲變化生也。善覺離明下。頌
T1706_.33.0305a03: 上信忍。其人有三。謂能以空忍斷三界見思
T1706_.33.0305a04: 色等煩惱。而猶有界外色心等無知故。復還
T1706_.33.0305a05: 用假觀觀之。法性第一義空。以二方便得入。
T1706_.33.0305a06: 其於三諦無遺照矣。實智縁寂者。謂以實智
T1706_.33.0305a07: 即空中縁寂。方便即權智照假。寂故了達無
T1706_.33.0305a08: 生。照故空有倶了。亦可如疏所對云云。空空
T1706_.33.0305a09: 諦觀者。謂以空觀照眞諦。猶函蓋之相稱。故
T1706_.33.0305a10: 無二相也。而以假故變化六道。以空中故入。
T1706_.33.0305a11: 則無間三諦理足也。無二無照等。即前所照
T1706_.33.0305a12: 所達了無二相。無照而照照達理空。焔勝法
T1706_.33.0305a13: 現等。頌上三地。歸無相定。謂是定。能洗濯三
T1706_.33.0305a14: 界惑心。雖空慧寂然無所縁。觀即寂而照。還
T1706_.33.0305a15: 觀果報無量差別。淨名所謂無我無造無受
T1706_.33.0305a16: 者。善惡之業亦不亡是也。頌無生忍中。云
T1706_.33.0305a17: 遠達者。即第七地深入無生。對後望前。復云
T1706_.33.0305a18: 遠達。未度報身等者。謂於後二十一生内。
T1706_.33.0305a19: 七地菩薩有一生未盡。故猶在分段。盡此一
T1706_.33.0305a20: 生即入變易。故曰進入法流地也。二十一生
T1706_.33.0305a21: 者。按後七地。各有三品。成二十一生。謂以
T1706_.33.0305a22: 中道正觀等入法流。無所復礙也。若以證道。
T1706_.33.0305a23: 本當初地。今於八地始入。則別接通教道意
T1706_.33.0305a24: 耳。始入無縁等者。謂其既入法流。始至八地
T1706_.33.0305a25: 得無縁金剛忍定。若約別論。是亦金剛後心。
T1706_.33.0305a26: 因中説果。則不受三界果報生也。三界愛習
T1706_.33.0305a27: 等者。謂七地雖已斷三界惑盡。而猶以己智
T1706_.33.0305a28: 未滿貪著佛智。是謂愛習順道定也。雖獨諦
T1706_.33.0305a29: 了而未能亡。至八地無生則盡之矣。圓觀
T1706_.33.0305b01: 三世而曰反照等者。謂八地菩薩照三世事。
T1706_.33.0305b02: 如日之反照過去事也。樂之出虚見在事也。
T1706_.33.0305b03: 源之無盡未來事也。思之可知。亦如起信明
T1706_.33.0305b04: 觀三世。與今意同云云。由是觀之。莫不有妙
T1706_.33.0305b05: 理在焉。正可爲託事見理之明文。習斯文者
T1706_.33.0305b06: 得不致思乎。灌頂下。頌寂滅忍。言在十二法
T1706_.33.0305b07: 師上者。謂前信忍即三十心爲三。并十地前
T1706_.33.0305b08: 九共成十二。頂居其上。是爲十二法師之上
T1706_.33.0305b09: 也。寂滅忍亦三品。下中即十地灌頂。望妙覺
T1706_.33.0305b10: 才一間耳。故曰一轉即入妙覺上品也。常湛
T1706_.33.0305b11: 然者。謂其位極故法身究顯。華嚴所謂清淨
T1706_.33.0305b12: 妙法身湛然應一切者是也。對今分極之異。
T1706_.33.0305b13: 餘三品士下。疏釋詳矣。亦可謂重總結前諸
T1706_.33.0305b14: 位以顯圓極。謂今所斷即前正使之餘習。乃
T1706_.33.0305b15: 無明之末縁。非極智莫能斷。然皆出於根本
T1706_.33.0305b16: 無明。故曰習相有異新熏。又曰。故感唯窮二
T1706_.33.0305b17: 諦極中道源者。始得究盡也。圓智無相下六
T1706_.33.0305b18: 句。一一皆田字顯徳。餘三字隨徳受稱。並
T1706_.33.0305b19: 如疏釋可知。言妙覺菩薩者。亦猶十地名如
T1706_.33.0305b20: 佛之類。所謂因窮果海果徹因源。乃其義也。
T1706_.33.0305b21: 又曰五忍互明者。謂長行則五忍文略。與四
T1706_.33.0305b22: 十二位合明而已。今頌則五。忍文廣而位在
T1706_.33.0305b23: 其中。十地妙覺出沒不同者。謂今妙覺亦名
T1706_.33.0305b24: 菩薩。故出沒不同。若言十地。則因出果沒。言
T1706_.33.0305b25: 妙覺反是。故曰大聖隨機轉文顯義。初無定
T1706_.33.0305b26: 在也。三賢十聖下。歎佛法身。故以所居土顯
T1706_.33.0305b27: 能依身。亦是擧因況果。則修極法身居上品
T1706_.33.0305b28: 寂光。此理土也。以事言之。亦名無上報土。是
T1706_.33.0305b29: 則究竟在佛。從事從理得二土名。至若別圓
T1706_.33.0305c01: 有教有證。以教道則別十地生於報土。以證
T1706_.33.0305c02: 道則圓初住生於華藏。故曰云云。得無障礙
T1706_.33.0305c03: 下。疑缺一身字。此下文頗荖互當自此後屬
T1706_.33.0305c04: 下妙覺極果止寂光淨土。繼後一切衆生暫
T1706_.33.0305c05: 住報止故云也。共爲一段。却以前文三重問
T1706_.33.0305c06: 答。遷入此中則文意頗順也。而言一切衆生
T1706_.33.0305c07: 暫住報者。舊説云云。文疑缺故字。今疏所不
T1706_.33.0305c08: 取。正説中謂佛以證極登金剛原本無爲。終
T1706_.33.0305c09: 爲衆生故化有長短。料簡中。初答謂是圓者。
T1706_.33.0305c10: 以其聖賢皆得生故 在圓而不言寂光者。以
T1706_.33.0305c11: 讓果故。若以三品論之。則等覺以還亦得中
T1706_.33.0305c12: 下品生。而猶存賢聖名者。當是借別名圓耳。
T1706_.33.0305c13: 然下三土中亦有淨土。如觀經疏云云。而此
T1706_.33.0305c14: 獨推圓極者。彼約修心妙觀通得云淨。不同
T1706_.33.0305c15: 今文因果對説極爲寂光。三歎化他中。約法
T1706_.33.0305c16: 譬形聲對釋可知。外道全無義者。謂其所説
T1706_.33.0305c17: 皆虚妄邪見。故無實義。所謂世諦有名無實
T1706_.33.0305c18: 義是也。餘偏小等例爾。心智即觀下文。恐脱
T1706_.33.0305c19: 誤。應云心智即觀。寂滅無縁。觀寂縁空名無
T1706_.33.0305c20: 縁照。方應下二句也。六動。如前釋云云。含生
T1706_.33.0305c21: 之生本指在迷。而獲妙報者。以其見瑞聞法
T1706_.33.0305c22: 故。得益如此
T1706_.33.0305c23: 仁王護國般若波羅蜜經疏神寶記卷第三
T1706_.33.0305c24:
T1706_.33.0305c25:
T1706_.33.0305c26:
T1706_.33.0305c27:
T1706_.33.0305c28:
T1706_.33.0305c29:
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