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仁王般若經疏 (No. 1707_ 吉藏撰 ) in Vol. 00

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T1707_.33.0314b01:
T1707_.33.0314b02:   No. 1707 [cf. No. 245]
T1707_.33.0314b03: 仁王般若經疏卷上一
T1707_.33.0314b04:
T1707_.33.0314b05:  吉藏法師撰 
T1707_.33.0314b06:   佛説仁王護國般若波羅蜜經序品第一
T1707_.33.0314b07: 所集不同隨流各異不能具出。天台智者於
T1707_.33.0314b08: 衆經中闊明五義。今於此部例亦五門分別
T1707_.33.0314b09: 第一釋經名第二出經體第三明
經宗第四辨經用第五論經相
標其名字示其名下
T1707_.33.0314b10: 之體明其綱宗辨其功用論其教相。此則一
T1707_.33.0314b11: 經大意略盡委釋具如法華經初今略明之
T1707_.33.0314b12: 第一釋名者但諸經受名不同。自有單法立名
T1707_.33.0314b13: 或單譬受稱或單人立名或法譬雙説或人法
T1707_.33.0314b14: 雙彰。所言單法者如大涅槃等從果法立名。
T1707_.33.0314b15: 大品般若十地漸備從因受稱。單譬者枯樹
T1707_.33.0314b16: 七車譬喩等經直引譬事得名也。單人者如
T1707_.33.0314b17: 七女老女等經也。法譬通説者如華嚴法華
T1707_.33.0314b18: 金剛般若等經也。人法雙彰者如維摩勝鬘
T1707_.33.0314b19: 四天王問般若仁王般若等經也。所言佛説
T1707_.33.0314b20: 者自覺覺他故名爲佛聖言宣暢故名説。仁
T1707_.33.0314b21: 王仁者施恩布徳故名爲仁。統化自在故名
T1707_.33.0314b22: 爲王。護國者仁王是能護國土是所護由仁
T1707_.33.0314b23: 王如法治道。萬民適樂國土安穩若仁王望
T1707_.33.0314b24: 般若。般若是能護由持般若故仁王安穩由
T1707_.33.0314b25: 人柄法。仁王是能護般若是所護。今仁王般
T1707_.33.0314b26: 若皆是能護國土是所護。般若者大智論有
T1707_.33.0314b27: 二釋。第四十三卷解。般若秦言智慧開善藏
T1707_.33.0314b28: 師並用此翻。佛國土語般若此翻智慧。又第
T1707_.33.0314b29: 七十卷解般若不可稱。般若定實相甚深極
T1707_.33.0314c01: 重智慧輕薄。是故不可稱。莊嚴旻師以此文
T1707_.33.0314c02: 云般若名含五義智慧。止是一條非正翻譯。
T1707_.33.0314c03: 二師各執即成論皆不得般若意。問。論既有
T1707_.33.0314c04: 二文今云何通釋。答且依論解般若有二種。
T1707_.33.0314c05: 一方便門二實相門。所言翻者約方便門翻爲
T1707_.33.0314c06: 智慧。言不可翻者般若非愚非智故云不可
T1707_.33.0314c07: 翻也。但解智慧經論不同。淨名經云。分二字
T1707_.33.0314c08: 解云知一切衆生心念如應説法起於智業。不
T1707_.33.0314c09: 取不捨入一相門起於慧業。舊釋此文智是有
T1707_.33.0314c10: 解慧是空解。今則不爾。衆生心念何必是有。
T1707_.33.0314c11: 入實相門何必是空。謂善得此意也。成實論
T1707_.33.0314c12: 合解智慧二字。文云眞慧名智。此意言慧即
T1707_.33.0314c13: 是智。又云慧義經中説解智是慧義故名智
T1707_.33.0314c14: 慧合釋也。問經論何故語言或出或沒或開
T1707_.33.0314c15: 或合不分明一途示人耶。答聖人非不能一
T1707_.33.0314c16: 途分明示人而今出沒之言者此有深意。以
T1707_.33.0314c17: 衆生本來執著難動以是因縁繋屬於魔。生
T1707_.33.0314c18: 死不絶苦輪常轉不悟正道。今若復作一途
T1707_.33.0314c19: 定説更増其住著所以不定出沒。動其生死
T1707_.33.0314c20: 根栽令得迥悟正法故不定之説爲益厚矣。
T1707_.33.0314c21: 若學者定執經論一文以成一家之義爲謬甚
T1707_.33.0314c22: 矣。問五部八部内何者攝也。答五部如此經
T1707_.33.0314c23: 説八部者大品小品光讃放光文殊問金剛般
T1707_.33.0314c24: 若道行天王問般若。此仁王問般若是天王
T1707_.33.0314c25: 問般若攝。人王亦是天王也。故知天王問般
T1707_.33.0314c26: 若所攝也
T1707_.33.0314c27: 次釋波羅蜜者名彼岸到。波羅名彼岸蜜名
T1707_.33.0314c28: 爲到。捨相會實名到彼岸。又因能達果名到
T1707_.33.0314c29: 彼岸。應言到彼岸而存胡本名波羅蜜。經者
T1707_.33.0315a01: 名修多羅此翻爲法本。理不自發藉教以顯
T1707_.33.0315a02: 教爲理本。教不自起由理故生理爲教本。教
T1707_.33.0315a03: 理相由並説爲本。今正取文爲理本。小乘論
T1707_.33.0315a04: 有五義一出生出生諸義故二涌泉義味無盡
T1707_.33.0315a05: 故三顯示顯示諸義故四繩墨除邪得正故五
T1707_.33.0315a06: 結縵貫穿諸義故俗訓爲本。經者綖也文經
T1707_.33.0315a07: 義緯織成行者之心故名經也。言序品第一
T1707_.33.0315a08: 者發起由藉名之爲序。義類相從稱之爲品。
T1707_.33.0315a09: 八内居初名第一也略簡仁王波若位地。名
T1707_.33.0315a10: 字不同仁王者依瓔珞經云有十四王一粟散
T1707_.33.0315a11: 王十善下品。二習種菩薩銅輪王。三性種
T1707_.33.0315a12: 菩薩銀輪王。四道種菩薩金輪王亦名轉輪
T1707_.33.0315a13: 王。五初地菩薩四天王。六二地菩薩忉利天
T1707_.33.0315a14: 王。七三地菩薩焔魔天王。八四地菩薩兜率
T1707_.33.0315a15: 天王。九五地菩薩化樂天王。十六地菩薩他
T1707_.33.0315a16: 化自在天王。十一七地菩薩初禪王。十二八
T1707_.33.0315a17: 地菩薩二禪王。十三九地菩薩三禪王。十四
T1707_.33.0315a18: 十地菩薩四禪王。今言仁王者即是十善下
T1707_.33.0315a19: 品粟散王。十四王内最下品也
T1707_.33.0315a20: 第二出經體以五忍十地爲體。故下文云五
T1707_.33.0315a21: 忍是菩薩法具列五忍竟。下結文云名爲諸
T1707_.33.0315a22: 佛菩薩修般若波羅蜜。故知因修般若得證
T1707_.33.0315a23: 五忍。一切佛菩薩無不由此五忍而成聖。故
T1707_.33.0315a24: 知五忍十地爲體。五忍義下文委釋也
T1707_.33.0315a25: 第三明經宗。夫欲講讀經前須識大旨。此經
T1707_.33.0315a26: 以無生正觀爲宗。離有無二見假言中道。故
T1707_.33.0315a27: 下文云波若無知無見不行不受不生不滅。
T1707_.33.0315a28: 以般若不可思議故。不生不滅者是中道之
T1707_.33.0315a29: 異名。不思議寂滅之別稱亦名佛性即十方
T1707_.33.0315b01: 佛母。一大事者即其事也。問宗體有何差別。
T1707_.33.0315b02: 答諸法本來寂滅何宗何體。今欲爲縁顯示。
T1707_.33.0315b03: 於無名相中假名相説分爲異也。若就通門
T1707_.33.0315b04: 宗亦是體體亦是宗。今約別門輪輞喩宗内
T1707_.33.0315b05: 空喩體。宗如綱領體如毛目。意云振裘持領
T1707_.33.0315b06: 擧網提綱裘網之體毛目自張宗體之異其義
T1707_.33.0315b07: 如是
T1707_.33.0315b08: 第四辨經用此經以外内二護爲用。内護者
T1707_.33.0315b09: 下文云爲諸菩薩説護佛果因縁護十地行因
T1707_.33.0315b10: 縁。所言外護者下文云吾今爲汝説護國土
T1707_.33.0315b11: 因縁。令國土獲安七難不起災害不生萬民
T1707_.33.0315b12: 安樂名外護也
T1707_.33.0315b13: 第五明教相。夫欲弘宣正法須識教之偏圓。
T1707_.33.0315b14: 方得了悟所禀之教。若具明教相諸經不同
T1707_.33.0315b15: 備如法華玄義釋。今略明之。若江東諸師三
T1707_.33.0315b16: 種分教。一者頓教謂佛初出世頓説深理也。
T1707_.33.0315b17: 二者漸教謂從淺至深也。三者無方不定教
T1707_.33.0315b18: 謂深淺無定也。但就漸教中有二説。一云漸
T1707_.33.0315b19: 有四時此經是第二時説是大乘。二云漸有五
T1707_.33.0315b20: 時此經是第二時説三乘通教也。二師並説
T1707_.33.0315b21: 般若是第二時説。故大品云見第二法輪轉。
T1707_.33.0315b22: 今謂不爾。若以大品對初教云是第二時者。
T1707_.33.0315b23: 法華譬喩品云昔於波羅捺今復轉最妙。且
T1707_.33.0315b24: 對初教明亦應是第二時教。涅槃亦云昔於
T1707_.33.0315b25: 波羅捺今於拘尸那城説大涅槃。亦對初教
T1707_.33.0315b26: 應是第二時。後學宜自研尋不可妄依舊説
T1707_.33.0315b27: 也。又十地論師四宗五宗分佛教。今不復繁
T1707_.33.0315b28: 文闊説。今依菩提流支直作半滿分教。若小
T1707_.33.0315b29: 乘教名半字名聲聞藏。大乘名滿字名菩薩
T1707_.33.0315c01: 藏。今尋諸經論斯言當矣。所言小乘半教者
T1707_.33.0315c02: 若明其至理。但人法二空語。其因果但説有
T1707_.33.0315c03: 作四諦。斯乃教不盡宗語不極義。説稱小根
T1707_.33.0315c04: 進成小行有所缺徳。名之爲半故云小乘名
T1707_.33.0315c05: 聲聞藏。大乘滿字教者若明其理至極。平等
T1707_.33.0315c06: 無得正觀不二爲宗。語其因果即説無作四
T1707_.33.0315c07: 諦。斯乃教稱大乘宗語極圓旨。説稱大根進
T1707_.33.0315c08: 成大行具足無缺。名之爲滿故云大乘名菩薩
T1707_.33.0315c09: 藏也。今此經者二藏之中是大乘滿字菩薩藏
T1707_.33.0315c10: 攝。是故經言行獨大乘三賢十聖忍中行唯
T1707_.33.0315c11: 佛一人居淨土。故云大乘滿教謂菩薩藏也
T1707_.33.0315c12: 次入經文。然諸佛説經本無章段。始自道安
T1707_.33.0315c13: 法師分經以爲三段。第一序説第二正説第
T1707_.33.0315c14: 三流通説。序説者由序義説經之由序也。正
T1707_.33.0315c15: 説者不偏義一教之宗旨也。流通者流者宣
T1707_.33.0315c16: 布義通者不擁義。欲使法音遠布無壅也。所
T1707_.33.0315c17: 以有三説者欲明勝人致教必有因縁。先明
T1707_.33.0315c18: 序説開漸既彰。正經宜辨故復正説。聖人大
T1707_.33.0315c19: 悲無限衆生受化無窮。非止復益當時乃欲
T1707_.33.0315c20: 遠傳後世故有第三流通也。然此三非是三
T1707_.33.0315c21: 故三乃是一三耳。序即是正乃至流通即序。
T1707_.33.0315c22: 例如三寶一三三一也。文處者此經有八品
T1707_.33.0315c23: 分爲三段。第一序品即爲序分。第二觀空品
T1707_.33.0315c24: 下六品爲正説分。第三以囑累一品名流通
T1707_.33.0315c25: 分。若依文判者受持品末佛告月光下即是
T1707_.33.0315c26: 付屬。但前品明付囑辨不起七難。後品明付
T1707_.33.0315c27: 囑辨經分齊。故言付屬品名流通也
T1707_.33.0315c28: 就序品中爲二。初明證信序。第二明發起序。
T1707_.33.0315c29: 諸師因此二序雖復種種不同。今以四雙往
T1707_.33.0316a01: 收義無不盡。第一證信對發起。第二對通序
T1707_.33.0316a02: 明別序。第三對如來序明阿難序。第四對經
T1707_.33.0316a03: 前序明經後序。阿難親承音旨名證信序。發
T1707_.33.0316a04: 起正經故云發起序。衆經同有名通序。發起
T1707_.33.0316a05: 各異故名別序。佛口自説名如來序。阿難證
T1707_.33.0316a06: 信名阿難序。佛所説者名經前序。阿難後結
T1707_.33.0316a07: 集證信名經後序。諸師雖復種種穿鑿煩而
T1707_.33.0316a08: 無當今置而不論。今且依經前經後一雙以釋
T1707_.33.0316a09: 二序。二序即爲二別。從初至大衆僉然而坐
T1707_.33.0316a10: 名爲經後序。佛在世時未有此序。佛臨欲涅
T1707_.33.0316a11: 槃時勅阿難云。我滅後結集法藏時當安如
T1707_.33.0316a12: 是等事。故云佛滅後序。第二從爾時十號下
T1707_.33.0316a13: 明説經時序。當説經時以事開發故云説經
T1707_.33.0316a14: 時序。今前明佛滅後序。若依大智論直依文
T1707_.33.0316a15: 帖釋不辨子段多少。後諸師説亦無定或五
T1707_.33.0316a16: 或六。今依金剛仙論作六句分別。一如是表
T1707_.33.0316a17: 信相。二我聞明阿難承旨證述而不作。三一
T1707_.33.0316a18: 時明聞經時節。四明佛化主。五明住處明説
T1707_.33.0316a19: 聽有方。六辨同聞證不虚謬。然此六事不可
T1707_.33.0316a20: 一向屬阿難
T1707_.33.0316a21: 如是我聞 如是我聞得一向屬阿難。一時
T1707_.33.0316a22: 已下義有兩兼。若阿難結集法藏遺旨令安屬
T1707_.33.0316a23: 經後。當説經時非可無時處徒衆。以此而望
T1707_.33.0316a24: 即屬經前也。此是無名相中一時假名分別。
T1707_.33.0316a25: 不可以定執以爲諍論也。然釋如是有二。初
T1707_.33.0316a26: 釋置如是因縁二釋如是名義。置如是因縁
T1707_.33.0316a27: 者出處不同今依龍樹釋。何以一切經初安
T1707_.33.0316a28: 如是者大智論第二卷云。佛將滅度阿難心
T1707_.33.0316a29: 沒憂海阿泥盧豆是其從兄。云。汝爲傳法藏
T1707_.33.0316b01: 人不應同於凡夫。若有所疑須及時問。阿難
T1707_.33.0316b02: 猶抱感。阿泥盧豆教爲四問。佛滅度後我等
T1707_.33.0316b03: 云何行道誰當作師惡口車匿云何共住佛經
T1707_.33.0316b04: 初作何等語。阿難騰此問佛。佛答初問云。依
T1707_.33.0316b05: 自法修四念處。答第二問云解脱戒經是大
T1707_.33.0316b06: 師。答第三問云車匿應梵法治。答第四問云
T1707_.33.0316b07: 我三僧祇劫集法藏初應安如是等語。三世諸
T1707_.33.0316b08: 佛悉如是説也。第二釋如是名義如是者信
T1707_.33.0316b09: 順之辭。佛法大海信爲能入智爲能度。言如
T1707_.33.0316b10: 是者乃爲信也。是故有信之人言是事如是
T1707_.33.0316b11: 是其信相。不信之人言是事不如是是不信
T1707_.33.0316b12: 相。故經首稱如是也。故肇師云。夫如是者蓋
T1707_.33.0316b13: 是信順之辭信則所言之理順。順則師資之
T1707_.33.0316b14: 道成。經無豐約非信不傳其如是者正是信
T1707_.33.0316b15: 也。又如是者不差異義。今明此法無依無得
T1707_.33.0316b16: 無戲論。畢竟清淨眞實可信故稱如是也。我
T1707_.33.0316b17: 聞者佛勅阿難出法藏時。當言我從佛邊聞
T1707_.33.0316b18: 恐人不信阿難以人廢道也。我與無我性無
T1707_.33.0316b19: 有二爲世俗故説我耳。聞亦如是耳根聲塵
T1707_.33.0316b20: 及以耳識。三處無間和合亦不聞。今言聞者
T1707_.33.0316b21: 不聞聞也。問阿難是佛得道夜半生年二十
T1707_.33.0316b22: 五始來事佛。佛自成道所説甚多其人並不
T1707_.33.0316b23: 在坐。而悉稱我聞者其義如何。答報恩經第
T1707_.33.0316b24: 六卷具述阿難乞諸願。所未聞經願佛重説。
T1707_.33.0316b25: 故皆是親承也。釋論第二阿難自説偈云。佛
T1707_.33.0316b26: 初説法時爾時我不見。如是展轉聞佛在波
T1707_.33.0316b27: 羅捺佛爲五比丘初開甘露門説四眞諦法。
T1707_.33.0316b28: 此謂佛重説名展轉聞也。菩薩處胎經云佛
T1707_.33.0316b29: 在雙林已入金棺起授金手問阿難。自我前
T1707_.33.0316c01: 來爲諸菩薩説大乘方等經汝悉知不。對曰
T1707_.33.0316c02: 唯佛乃知。又問我昔昇忉利天爲母説法汝
T1707_.33.0316c03: 知不。答曰不知。又問我處在龍宮爲諸龍説
T1707_.33.0316c04: 法汝知不。答曰不知。又問我昔處胎轉妙法
T1707_.33.0316c05: 輪汝知不。答曰不知。如是問竟佛告阿難汝
T1707_.33.0316c06: 今諦聽我當爲汝一一解脱。如來口密一時
T1707_.33.0316c07: 併授阿難得佛覺三昧。一時併領阿難得佛覺
T1707_.33.0316c08: 三昧。出舍利弗問經。阿難修悟不忘禪宿習
T1707_.33.0316c09: 總持得佛覺三昧也。若依金剛仙論明三種
T1707_.33.0316c10: 阿難。一大乘阿難即阿難海持大乘法藏。二
T1707_.33.0316c11: 中乘阿難即阿難陀婆羅持中乘法藏。三小
T1707_.33.0316c12: 乘阿難即名阿難賢持小乘法藏。今此經理
T1707_.33.0316c13: 玄相寂因圓果滿。廣大如法界究竟如虚空
T1707_.33.0316c14: 故云阿難海稱我聞也。問大智論云諸法皆
T1707_.33.0316c15: 無云何稱我。答雖知諸法皆無隨俗故。世流
T1707_.33.0316c16: 布語假名爲我故無過也
T1707_.33.0316c17: 一時佛住王舍城 一時者即説經之時如説
T1707_.33.0316c18: 涅槃二月十五日。此經三十年正月八日爲
T1707_.33.0316c19: 時。時有三種一三摩耶時即長時。二迦羅時
T1707_.33.0316c20: 是短時。三佉樓時是不長不短時。今言時者
T1707_.33.0316c21: 三摩耶時。而衆師雖復穿鑿終成無當。若存
T1707_.33.0316c22: 龍樹之風須破破一時説三摩耶也。佛者佛
T1707_.33.0316c23: 國語云佛陀。此云覺者。既自覺悟又能覺他
T1707_.33.0316c24: 故名爲佛。智度論云。佛陀外國語此云智者。
T1707_.33.0316c25: 知三世衆生數非衆生數也。住王舍城者有
T1707_.33.0316c26: 三。初明住二明王舍三耆闍崛山。住者天住
T1707_.33.0316c27: 梵住聖住六欲天名天住。初禪以上名梵住。
T1707_.33.0316c28: 三乘人名聖住。此三住中佛多住聖住。又有
T1707_.33.0316c29: 八住一者天住住四禪。二梵住住四無量心。
T1707_.33.0317a01: 三者威儀住住四威儀也。四者聖住住三空。
T1707_.33.0317a02: 五者壽命住住五分法身。六者依止住住王
T1707_.33.0317a03: 舍城耆闍崛山也。七者教化住住十六大國。
T1707_.33.0317a04: 八者佛住住第一義諦所言住暫時名在。久
T1707_.33.0317a05: 居名住亦可經停名住也。王舍城者外國云
T1707_.33.0317a06: 摩訶悦祇伽羅。摩訶言大悦祇此言王舍伽
T1707_.33.0317a07: 羅此云城。摩伽陀國有十二城。摩訶陀者名
T1707_.33.0317a08: 持甘露處。凡有十二城者一區祇尼大城二
T1707_.33.0317a09: 富樓那跋檀大城三阿監車多羅大城四弗迦
T1707_.33.0317a10: 羅婆大城五王舍大城六舍婆提大城七婆羅
T1707_.33.0317a11: 捺大城八迦毘羅婆大城九瞻婆城十婆翅多
T1707_.33.0317a12: 城十一&T025632;晱彌城十二鳩樓城。此十二城中
T1707_.33.0317a13: 後六城佛少住。前六城中佛不住前四城多
T1707_.33.0317a14: 住後二城。二城中多住王舍城爲報法身恩。
T1707_.33.0317a15: 故少住舍婆提爲報生身恩故。何故名王舍
T1707_.33.0317a16: 城此城四天王共造。多有諸王佛是法輪王
T1707_.33.0317a17: 從多以得稱故名王舍城。摩迦陀國王生一
T1707_.33.0317a18: 子一頭兩面四手。時人觀之以爲不祥王則
T1707_.33.0317a19: 裂其身首棄之草野。有羅刹女鬼名曰梨羅。
T1707_.33.0317a20: 還合其身以乳養之。年既成長大有力勢能
T1707_.33.0317a21: 呑併諸國。獲八萬四千王置五山内。立城治
T1707_.33.0317a22: 化以多王所舍故云王舍城。諸因縁非一不
T1707_.33.0317a23: 能具述
T1707_.33.0317a24: 耆闍崛山中 耆闍崛山中者。王舍城有六
T1707_.33.0317a25: 精舍一竹園精舍。在平地迦園陀長者之所
T1707_.33.0317a26: 造去城西北三十里。二少力獨上山精舍三
T1707_.33.0317a27: 七葉穴山精舍四四天王穴山精舍五蛇穴精
T1707_.33.0317a28: 舍六祇闍崛山精舍。此翻鷲頭山耆闍名鷲
T1707_.33.0317a29: 崛名頭。此山頂似鷲。王舍城人見其似鷲故
T1707_.33.0317b01: 因傳名鷲頭山。又王舍城南多諸尸陀林。鳥
T1707_.33.0317b02: 獸來食多集諸鷲鳥。故云鷲頭山也。五山者
T1707_.33.0317b03: 東方象頭南方馬頭西方羊頭北方師子頭中
T1707_.33.0317b04: 央鷲頭也
T1707_.33.0317b05: 與大比丘衆八百萬億學無學皆阿羅漢 與
T1707_.33.0317b06: 大比丘衆者第六列同聞衆。夫一切經初列衆
T1707_.33.0317b07: 不出四種。一者影嚮衆二者結縁衆三者發
T1707_.33.0317b08: 起衆四者當機衆也。一影嚮衆者如分身諸佛
T1707_.33.0317b09: 來聽法也。二結縁衆者於此未悟作後世得
T1707_.33.0317b10: 悟因縁名結縁衆。三發起衆者法身菩薩更
T1707_.33.0317b11: 相表發也。四當機衆者説經正被得道衆也。
T1707_.33.0317b12: 此經既爾餘皆類爾就同聞衆中有二。初別
T1707_.33.0317b13: 列衆二總結。就別列中衆雖十二大判爲三。
T1707_.33.0317b14: 前之十衆當此土衆第十一他方衆第十二化
T1707_.33.0317b15: 衆就前十衆。若從大列應先菩薩後及聲聞。
T1707_.33.0317b16: 若從小列應先列優婆夷等。今何故先列聲
T1707_.33.0317b17: 聞後列菩薩。然佛法内有二種道。一者顯現
T1707_.33.0317b18: 道二者祕密道。今以顯現道先列聲聞。復菩
T1707_.33.0317b19: 薩現漏未盡則形無定方。若在先列恐世人疑
T1707_.33.0317b20: 故先列聲聞也。就聲聞衆中有五段。一擧大
T1707_.33.0317b21: 比丘衆名二列數三出位四歎徳五總結。與之
T1707_.33.0317b22: 言共。大者名勝亦云多。比丘五義如智度論。
T1707_.33.0317b23: 一名乞士二名破煩惱三名號比丘匹受戒名
T1707_.33.0317b24: 比丘五名怖魔。乞士者清淨活命如舍利弗
T1707_.33.0317b25: 因縁説也。破惡者比名惡丘名能能破惡故
T1707_.33.0317b26: 名比丘。三名號比丘如胡漢夷處各各有號
T1707_.33.0317b27: 故名比丘。四受戒名比丘五比名能丘名怖
T1707_.33.0317b28: 能怖魔軍故名比丘比丘非一故復名衆。八
T1707_.33.0317b29: 百萬億下第二列數。學無學皆阿羅漢下第
T1707_.33.0317c01: 三顯位地。阿羅漢有三義初阿羅漢名應供
T1707_.33.0317c02: 二阿羅漢名不生三阿樓佉名殺賊。通徒一
T1707_.33.0317c03: 一皆有三義。下三果人何故皆名羅漢亦分
T1707_.33.0317c04: 有三義又擧勝以歎
T1707_.33.0317c05: 有爲功徳無爲功徳 有爲功徳下第四歎徳。
T1707_.33.0317c06: 有爲功徳無爲功徳者有爲擧智徳無爲是擧
T1707_.33.0317c07: 斷徳。若約境道諦是有爲滅諦是無爲。施
T1707_.33.0317c08: 功名功歸已曰徳故名功徳也
T1707_.33.0317c09: 無學十智有學八智有學六智三根十六心行
T1707_.33.0317c10:  無學十智者四諦法比等智他心及盡無生
T1707_.33.0317c11: 此第四果方具。有學八智者是那含人除盡
T1707_.33.0317c12: 無生具餘八智。言有學六智謂須斯二人除
T1707_.33.0317c13: 盡無生在無學故。除他心智未得根本禪故。
T1707_.33.0317c14: 除等智先有非始得故。亦可須陀具六智以
T1707_.33.0317c15: 等智非須陀人斷結智故除之。三根者。一未
T1707_.33.0317c16: 智根在見道未重決斷故。二已智根在修道
T1707_.33.0317c17: 重決斷故。三無智根在無學道更不求勝智
T1707_.33.0317c18: 故。三藏師云一自性根本是凡夫二引取根
T1707_.33.0317c19: 十信至十地三得果根佛地。若依大品經論
T1707_.33.0317c20: 未知欲知根在見道和合九無漏根。作未知
T1707_.33.0317c21: 欲知根體。二知根在修道中増進九根作知
T1707_.33.0317c22: 根體。三知已根在無學道増進九根作知已
T1707_.33.0317c23: 根體。十六心行者若具作經文應云十六心
T1707_.33.0317c24: 十六行。經家巧故。一十六心該通二法。十六
T1707_.33.0317c25: 心者依小乘苦法忍苦法智苦類忍苦類智集
T1707_.33.0317c26: 法忍集法智集類忍集類智滅法忍滅法智滅
T1707_.33.0317c27: 類忍滅類智道法忍道法智道類忍道類智爲
T1707_.33.0317c28: 十六心也。十六行者四諦下各四行。苦空無
T1707_.33.0317c29: 常無我因集縁生滅盡妙離道正迹乘。亦名
T1707_.33.0318a01: 十六諦。又解亦可斷見道惑十六心謂八忍
T1707_.33.0318a02: 八智是也。若依三藏法師所出十六心者三十
T1707_.33.0318a03: 心合爲四。登地有十金剛心佛地合十六也
T1707_.33.0318a04: 法假虚實觀受假虚實觀名假虚實觀 言法
T1707_.33.0318a05: 假觀者五陰等法是名法假。五陰成衆生是
T1707_.33.0318a06: 爲受假。取上二假上名是名名假。無體藉他
T1707_.33.0318a07: 名之爲假。法假虚實觀者相形解也。法假是
T1707_.33.0318a08: 實二假是虚故云法假虚實觀也。名假虚實
T1707_.33.0318a09: 觀者名假是虚法假受假是實。故云虚實觀
T1707_.33.0318a10: 也。三藏師就三性解。法假是眞實性受假是
T1707_.33.0318a11: 依他性。名假是分別性也法是眞實法。假立
T1707_.33.0318a12: 以對俗受是妄想依他之心。受納前境名假
T1707_.33.0318a13: 即是一切名相與大品相應也。一一假並稱
T1707_.33.0318a14: 虚實觀者執著成虚忘境爲實觀者觀察觀達
T1707_.33.0318a15: 爲義也。若依正觀明假者不如此。因縁生法
T1707_.33.0318a16: 即空即假即中言假名者寂滅無得之名也
T1707_.33.0318a17: 三空觀門四諦十二因縁無量功徳皆成就
T1707_.33.0318a18: 三空者空無相無作空無二十五有名空解脱
T1707_.33.0318a19: 門。無其十相名無相解脱門於二十五有不
T1707_.33.0318a20: 作願求名無作解脱門。亦名三三昧亦名三
T1707_.33.0318a21: 解脱門此之二法有何等異。三三昧通漏無
T1707_.33.0318a22: 漏三解脱門一向無漏。三藏師云三假空名
T1707_.33.0318a23: 三空三空即三無性之理。又解十八空名空
T1707_.33.0318a24: 門破男女相名無相門不願中求名無作門。
T1707_.33.0318a25: 四諦者有作無作二種四諦。小乘之人智照
T1707_.33.0318a26: 未窮智稱有量境不極妙故稱有作。大乘之
T1707_.33.0318a27: 人以無心之眞智照無相之虚宗。境窮智極
T1707_.33.0318a28: 名爲無作。今日所論者是有作四諦分段生
T1707_.33.0318a29: 死逼迫名苦不虚名諦。業及煩惱名集不虚
T1707_.33.0318b01: 名諦。寂泊名滅不虚名諦。八道分名道不虚
T1707_.33.0318b02: 名諦。問云何名諦答有人言以境爲諦。若爾
T1707_.33.0318b03: 一切牛馬畜生亦應有諦。今解不爾。智照如
T1707_.33.0318b04: 實名之爲諦。故思益經云知苦無生集無和
T1707_.33.0318b05: 合於畢竟滅法中無生無滅。於一切法平等
T1707_.33.0318b06: 以不二法得道名爲聖諦。十二因縁者過去
T1707_.33.0318b07: 二因現在五果現在三因未來二果故云十二
T1707_.33.0318b08: 也。無量功徳皆成就下第五總結也
T1707_.33.0318b09: 復有八百萬億大仙縁覺非斷非常四諦十二
T1707_.33.0318b10: 縁皆成就 復有八百萬下第二列縁覺衆有
T1707_.33.0318b11: 四。初擧數二標名三歎徳四總結初八百萬
T1707_.33.0318b12: 者擧數也二標名有三別。初。大仙縁覺者昔
T1707_.33.0318b13: 因中作國王。將諸綵女入園遊戲竟暫時睡
T1707_.33.0318b14: 息。未睡之間樹林精妙色葉蓊鬱忽爾綵女
T1707_.33.0318b15: 毀壞。王即思惟我不久亦當如此。以外況内
T1707_.33.0318b16: 即成大辟支佛故名大仙縁覺。二佛去世後
T1707_.33.0318b17: 閑居靜室結跏趺坐獨悟思惟。忽然成道名
T1707_.33.0318b18: 獨覺辟支佛。三有七生須陀洹藉前解脱分
T1707_.33.0318b19: 善根。人七天七反生更不受第八生即成小
T1707_.33.0318b20: 辟支佛。三種辟支佛中先者最大從因縁以
T1707_.33.0318b21: 得道故名大仙縁覺也。非斷非常下第三歎
T1707_.33.0318b22: 徳。觀十二因縁過去二因縁成現在五果非
T1707_.33.0318b23: 斷。現在三因縁入未來非常。又從縁生故非
T1707_.33.0318b24: 斷生已滅故非常又因縁相續有非斷即法無
T1707_.33.0318b25: 自性非常。皆成就者第四總結也。問縁覺出
T1707_.33.0318b26: 無佛世無師自悟今何故列爲同聞衆。答諸
T1707_.33.0318b27: 大仙人在雪山中悟因縁以得道今聞如來放
T1707_.33.0318b28: 光動地尋光而來。故阿難即列爲同聞也。第
T1707_.33.0318b29: 三菩薩衆有五初列數二標名三位地四歎徳
T1707_.33.0318c01: 五總結
T1707_.33.0318c02: 復有九百萬億菩薩摩訶薩皆阿羅漢實智功
T1707_.33.0318c03: 徳方便智功徳 九百萬億者列數九千萬爲
T1707_.33.0318c04: 九百億。菩薩摩訶薩下二標名。摩訶薩翻爲
T1707_.33.0318c05: 大道心衆生應云摩訶菩提薩埵。此言大道
T1707_.33.0318c06: 心衆生以義訓釋。亦云開士以道開物故也
T1707_.33.0318c07: 亦云道人以道所成故。皆阿羅漢下第三位
T1707_.33.0318c08: 地羅漢有三義菩薩亦有三義故菩薩爲羅漢
T1707_.33.0318c09: 也。大集經云大法菩薩名阿羅漢大品經聲
T1707_.33.0318c10: 聞若智若斷皆是菩薩無生法忍故云皆阿羅
T1707_.33.0318c11: 漢也。實智功徳下第四歎徳。實智者實相
T1707_.33.0318c12: 般若。方便智者方便般若此實方便實此方
T1707_.33.0318c13: 便實方便也。亦云鑒虚照實名實智清淨功
T1707_.33.0318c14: 用不著名方便智。功徳者施功名功歸已曰
T1707_.33.0318c15: 徳亦云忘功遺徳故云功徳也
T1707_.33.0318c16: 行獨大乘四眼五通三達十力四無量心四辯
T1707_.33.0318c17: 四攝金剛滅定一切功徳皆成就 行獨大乘
T1707_.33.0318c18: 者不雜二乘名行獨大乘又菩薩有二種。一
T1707_.33.0318c19: 者三乘化二者純大乘演讃其純大乘故云行
T1707_.33.0318c20: 獨大乘。四眼者肉天慧法。以菩薩在因未得
T1707_.33.0318c21: 佛眼也。五通者身通天眼天耳他心宿命。以
T1707_.33.0318c22: 菩薩漏未盡故除漏盡通。三達者一宿命達
T1707_.33.0318c23: 二天眼達三漏盡達。此三能知自他事虚及
T1707_.33.0318c24: 實名爲達。道理三達是佛得菩薩隨分亦云
T1707_.33.0318c25: 仰習果徳。十力者菩薩十力。一發心堅固
T1707_.33.0318c26: 力二大慈力三大悲力四精進力五禪定力六
T1707_.33.0318c27: 智慧力七不厭生死力八無生法忍力九解脱
T1707_.33.0318c28: 力十無礙力。四無量心者慈悲喜捨。慈能與
T1707_.33.0318c29: 樂悲能拔苦。喜與衆生増上樂捨捨於煩惱
T1707_.33.0319a01: 又捨上三心。四辯者一法辯識萬法名體爲
T1707_.33.0319a02: 諸法立名。二辭辯者解一切衆生六道種種
T1707_.33.0319a03: 殊方異類言音。三樂説辯者自有無窮辯樂
T1707_.33.0319a04: 爲彼説。又善見衆生樂聞之機名樂説辯。四
T1707_.33.0319a05: 義辯者經云無量劫集毘伽羅論故得法辨集
T1707_.33.0319a06: 第一義故得義辨。四攝者一布施引不信衆
T1707_.33.0319a07: 生令入信。二愛語引已入者令修行。第三利
T1707_.33.0319a08: 行令修行者得解利益。四同事菩薩同其事
T1707_.33.0319a09: 業引之入聖位也。金剛滅定者三藏師云。通
T1707_.33.0319a10: 十地皆名金剛又得十地上忍也。金剛者亦
T1707_.33.0319a11: 名首楞嚴三昧。夫金剛者咀壞萬物不爲萬
T1707_.33.0319a12: 物所壞。菩薩以此智慧斷煩惱。不爲煩惱所
T1707_.33.0319a13: 壞。釋論三種金剛如金剛輪能滅煩惱。是金
T1707_.33.0319a14: 剛力碎身舍利是金剛三昧金剛滅定是。一
T1707_.33.0319a15: 切功徳皆成就者第五總結也
T1707_.33.0319a16: 復有千萬億五戒賢者皆行阿羅漢十地迴向
T1707_.33.0319a17: 五分法身具足無量功徳皆成就 第四明五
T1707_.33.0319a18: 戒賢者衆有四。初列數二標名三歎徳四總
T1707_.33.0319a19: 結也。初千萬億擧數五戒賢者標名如提婆
T1707_.33.0319a20: 波利等問佛何不爲我説四六戒。佛答五戒
T1707_.33.0319a21: 者天地之大數在天即爲五星在地爲五岳。
T1707_.33.0319a22: 在人爲五藏在陰陽爲五行。在帝爲五帝在
T1707_.33.0319a23: 世爲五徳。在色爲五色在法爲五戒。以不殺
T1707_.33.0319a24: 生配東方東方是木木主於仁仁以養生爲義
T1707_.33.0319a25: 是故以不殺生配東方。北方是水水主於智
T1707_.33.0319a26: 智者不盜竊爲義故以不盜配北方。西方是
T1707_.33.0319a27: 金金主於義行義之人豈可邪婬耶故以不邪
T1707_.33.0319b01: 婬配西方。南方是火火主於禮禮防於失飮
T1707_.33.0319b02: 酒之人多有過失故以不飮酒配南方。中央
T1707_.33.0319b03: 是土土主於信妄語之人乖角兩頭。是眞失
T1707_.33.0319b04: 信故以不妄語配中央。賢者調心修道名賢。
T1707_.33.0319b05: 假名行人名之爲者。皆行阿羅漢下第三歎
T1707_.33.0319b06: 徳。阿羅漢者此通名以分有無生不著義又
T1707_.33.0319b07: 復修羅漢向名行阿羅漢。十地謂歡喜離垢
T1707_.33.0319b08: 明炎燒然難勝現前遠行不動善慧法雲。迴
T1707_.33.0319b09: 向謂十道種始從救護一切衆生離衆生相乃
T1707_.33.0319b10: 至第十法界無量迴向。迴向有二種一者下
T1707_.33.0319b11: 迴向所修功徳與一切衆生。二者所作功徳
T1707_.33.0319b12: 迴向薩波若是上迴向。五分法身者謂戒定
T1707_.33.0319b13: 慧解脱解脱知見也。凡夫惑累以五陰爲身
T1707_.33.0319b14: 聖人清高以五分法身爲體。無量功徳下第
T1707_.33.0319b15: 四總結也
T1707_.33.0319b16: 復有十千五戒清信女皆行阿羅漢十地皆成
T1707_.33.0319b17: 就始生功徳住生功徳終生功徳三十生功徳
T1707_.33.0319b18: 皆成就 第五復明清信女衆有四。初擧數
T1707_.33.0319b19: 二標名三歎徳四總結。初十千者擧數清信
T1707_.33.0319b20: 女者標名外國云優婆夷此云清信女夷者名
T1707_.33.0319b21: 女。皆行阿羅漢者十地等如上説始生入地
T1707_.33.0319b22: 心。住生經&MT04500;住地心。終生滿地心。三十生者
T1707_.33.0319b23: 十地一一地各有三生。謂入住滿十地合爲
T1707_.33.0319b24: 三十生也。皆成就者第四總結也
T1707_.33.0319b25: 復有十億七賢居士徳行具足二十二品十一
T1707_.33.0319b26: 切入八除入八解脱三慧十六諦四諦四三二
T1707_.33.0319b27: 一品觀得九十忍一切功徳皆成就 第六明
T1707_.33.0319b28: 七賢居士衆亦四。初列數二標名三歎徳四
T1707_.33.0319c01: 總結。初列數有十億者十千爲一萬十萬爲
T1707_.33.0319c02: 一億百萬爲十億。七賢居士下第二標名。七
T1707_.33.0319c03: 賢有二義一依小乘者。一五停心觀二別相
T1707_.33.0319c04: 念處三總相念處四煖法五頂法六忍法七世
T1707_.33.0319c05: 第一法。此等調心順道故名爲賢。二依大乘
T1707_.33.0319c06: 一初發心人二名有相行人。三名無相行人
T1707_.33.0319c07: 四名方便行五名習種性六性種性七道種
T1707_.33.0319c08: 性。此七在地前調心順道名爲七賢。言居士
T1707_.33.0319c09: 者外國積財滿億名居士。徳行具足下第三
T1707_.33.0319c10: 歎徳歎徳。中有三初總次別後結。別中有六
T1707_.33.0319c11: 門歎。一歎其道品二十二品者此人有見道
T1707_.33.0319c12: 前唯具四念處四正懃四如意足五根五力合
T1707_.33.0319c13: 二十二道品也。第二歎十一切入。入之言處
T1707_.33.0319c14: 青黄赤白地水火風空處識處爲十也。三歎
T1707_.33.0319c15: 八勝處亦名八除入。一内有色相外觀色少
T1707_.33.0319c16: 若好若醜。二内有色相外觀色多若好若醜。
T1707_.33.0319c17: 三内無色相外觀色少若好若醜。四内無色
T1707_.33.0319c18: 相外觀色多若好若醜。五青六黄七赤八白。
T1707_.33.0319c19: 第四歎八解脱。一内有色相外觀色二内無
T1707_.33.0319c20: 色相外觀色。三觀淨色四空處五識處六無
T1707_.33.0319c21: 所有處七非相處八滅盡解脱。第五歎三慧
T1707_.33.0319c22: 謂乾慧地名聞慧四善根名思慧苦忍已上名
T1707_.33.0319c23: 修慧。六歎四諦十六諦如上説。言四三二一
T1707_.33.0319c24: 品者歎徳中第三結釋有三義。一所謂四三
T1707_.33.0319c25: 二一品觀得九十忍者四即四現忍。從下向
T1707_.33.0319c26: 上擧之煖第四頂第三忍第二世第一法是第
T1707_.33.0319c27: 一四即四現忍。三即除前煖法。二即除前頂
T1707_.33.0319c28: 法一即除前忍法四三二一合。十品觀欲界
T1707_.33.0319c29: 至非想九地即爲九十忍也。第二義者四即
T1707_.33.0320a01: 四諦。三即三諦二即二諦一即一實諦。言得
T1707_.33.0320a02: 九十忍者地前三賢一習種性二性種性三道
T1707_.33.0320a03: 種性於此三十心中作下中上三品觀三十心
T1707_.33.0320a04: 合有九十品觀名九十忍也。第三三藏師解
T1707_.33.0320a05: 四即四果三即三果二即二果一即一果。言
T1707_.33.0320a06: 九十忍者二十二品從登地已上至佛合十一
T1707_.33.0320a07: 位十一位有定慧二品合二十二品。修行此
T1707_.33.0320a08: 法從二十二品至四三二一合八十一品。從
T1707_.33.0320a09: 此法出四禪四空滅定合九十忍也。一切功
T1707_.33.0320a10: 徳下第四總結也
T1707_.33.0320a11: 復有萬萬億九梵三淨三光三五喜樂天天定
T1707_.33.0320a12: 功徳定味常樂神通十八生處功徳皆成就
T1707_.33.0320a13: 第七列梵衆有四初總標數二別列名數三歎
T1707_.33.0320a14: 徳四總結初以萬數萬故故云萬萬億也。三
T1707_.33.0320a15: 淨下第二別列數。三淨者第三禪三天謂小
T1707_.33.0320a16: 淨無量淨遍淨三光是第二禪三天謂少光無
T1707_.33.0320a17: 量光光音。三梵者是初禪三天一梵衆二梵
T1707_.33.0320a18: 輔三大梵。五喜樂天者四禪有九天。一果實
T1707_.33.0320a19: 天二小果天三廣果四無相。此四天不論唯
T1707_.33.0320a20: 列後五五喜樂者是。五淨居天此人喜樂論
T1707_.33.0320a21: 義名喜樂。一無煩二無熱三善現四善可見五
T1707_.33.0320a22: 色究竟。天定功徳下第三歎徳。天定者報定
T1707_.33.0320a23: 即是報禪報五陰也。功徳定者淨定即是淨
T1707_.33.0320a24: 禪善有漏五陰。味者即是味定愛著禪定也。
T1707_.33.0320a25: 常樂神通者修得神通報得神通二種也。十
T1707_.33.0320a26: 八生處功徳皆成就總結上四禪十八天也
T1707_.33.0320a27: 復有億億六欲諸天子十善果報神通功徳皆
T1707_.33.0320a28: 成就 第八列欲界六天衆有四。初列數二
T1707_.33.0320a29: 列名三歎徳四總結。初億億者億億重數也。
T1707_.33.0320b01: 六欲天下第二列名。四天王東方提頭頼吒
T1707_.33.0320b02: 此云持國主。南方毘留勒叉此云増長主。西
T1707_.33.0320b03: 方毘留博叉此云雜語主。北方毘沙門此云
T1707_.33.0320b04: 多聞主。二者忉利天此云戲樂亦云三十三
T1707_.33.0320b05: 天。三者炎摩天此云善分亦名善時。四兜率
T1707_.33.0320b06: 陀天此云知足五者化樂天自化樂具而娯樂
T1707_.33.0320b07: 也。六者他化自在天他化五欲樂具而自在
T1707_.33.0320b08: 受樂名他化自在也。十善下第三歎徳不起
T1707_.33.0320b09: 十惡即爲十善得六天報故云十善報也。功
T1707_.33.0320b10: 徳皆成就下第四總結也
T1707_.33.0320b11: 復有十六大國王各各有一萬二萬乃至十萬
T1707_.33.0320b12: 眷屬五戒十善三歸功徳清信行具足 第九
T1707_.33.0320b13: 列人王衆亦有四初列數二明眷屬三歎徳四
T1707_.33.0320b14: 總結。初云十六國者列數也。各各下明眷屬
T1707_.33.0320b15: 也。五戒十善下三歎徳。三歸功徳者佛未出
T1707_.33.0320b16: 歸敬邪三寶。諸天邪師以爲佛寶四韋陀等
T1707_.33.0320b17: 以爲法寶諸外道等以爲僧寶。如來出世方
T1707_.33.0320b18: 歸敬正三寶。清信行者四信成就故云清信
T1707_.33.0320b19: 也。又普得大乘正信名清信也。言具足者佛
T1707_.33.0320b20: 法僧戒四信隨分具足也
T1707_.33.0320b21: 復有五道一切衆生 第十列五道衆或聖慈
T1707_.33.0320b22: 力得來法會應列六道。修羅鬼道攝故也
T1707_.33.0320b23: 復有他方不可量衆 第十一列他方聖衆文
T1707_.33.0320b24: 相可知也
T1707_.33.0320b25: 復有變十方淨土現百億高座化百億須彌寶
T1707_.33.0320b26: 華各各座前華上有無量化佛有無量菩薩比
T1707_.33.0320b27: 丘八部大衆各各坐寶蓮華華上皆有無量國
T1707_.33.0320b28: 土 第十二列變化衆此是不思議菩薩故能
T1707_.33.0320b29: 變十方淨土及佛衆等來至此土。就文爲三。
T1707_.33.0320c01: 一明不思議力能變土。二有無量下明不思
T1707_.33.0320c02: 議力能現佛及菩薩。三一一佛各各下明不
T1707_.33.0320c03: 思議力能説般若。初明變土者文云十方者。
T1707_.33.0320c04: 六方及四維也。淨土者如西方淨土也。百
T1707_.33.0320c05: 億者百億日月百億須彌也。有無量化佛下
T1707_.33.0320c06: 二明不思議力能現佛及菩薩。後明八部者
T1707_.33.0320c07: 一刹利衆二沙門衆三婆羅門四四天王衆五
T1707_.33.0320c08: 三十三天衆六六欲天衆七魔衆八梵衆。又
T1707_.33.0320c09: 言龍鬼八部者一乾闥婆二毘舍闍此二屬提
T1707_.33.0320c10: 頭頼吒天王。三名鳩盤荼四名薛茘多此二
T1707_.33.0320c11: 屬毘留勒叉天王。五龍六富單那此二屬毘
T1707_.33.0320c12: 留博叉天王。七名夜叉八名羅刹此二屬毘
T1707_.33.0320c13: 沙門天王
T1707_.33.0320c14: 一一國土佛乃大衆如今無異一一國土中一
T1707_.33.0320c15: 一佛及大衆各各説般若波羅蜜他方大衆及
T1707_.33.0320c16: 化衆此三界中衆十二大衆皆來集會坐九劫
T1707_.33.0320c17: 蓮華座其會方廣九百五十里大衆僉然而坐
T1707_.33.0320c18:  一一佛及大衆各各説般若者三明不思議
T1707_.33.0320c19: 力能説法。上來別列十二衆竟。他方大衆下
T1707_.33.0320c20: 別列十二衆内第二總結衆多少。言他方大
T1707_.33.0320c21: 衆者結前第二他方衆。言及化衆者結前第
T1707_.33.0320c22: 三變化衆。言此三界中者結前第一此方十
T1707_.33.0320c23: 二衆。言十二衆者總結前三衆。九劫蓮華者
T1707_.33.0320c24: 九層華座也。廣九百五十里者。如雙林法會
T1707_.33.0320c25: 十二由旬能容巨衆。今會亦爾。雖復局狹而
T1707_.33.0320c26: 容甚多也。大衆僉然而坐者皆坐聽法也。問
T1707_.33.0320c27: 何故諸天有不聞法者。三途而來受道。答天
T1707_.33.0320c28: 台智者言。於此涅槃經於戒緩者不名爲緩。
T1707_.33.0320c29: 於乘緩者乃名爲緩。於此作四句分別。自
T1707_.33.0321a01: 有乘急而戒緩戒急而乘緩倶急倶緩。以其
T1707_.33.0321a02: 過去持戒修定故生天。以其過去不修慧故
T1707_.33.0321a03: 不得聞經。三途而來受道者以其破戒墮三
T1707_.33.0321a04: 途。以其過去世修慧故爲聲光所招。倶急倶
T1707_.33.0321a05: 緩可知
T1707_.33.0321a06: 爾時十號三明大滅諦金剛智釋迦牟尼佛初
T1707_.33.0321a07: 年月八日方坐十地入大寂室三昧 爾時十
T1707_.33.0321a08: 號者自此下次釋説經時節就中有七段第一
T1707_.33.0321a09: 明如來入三昧分第二放光第三現華第四地
T1707_.33.0321a10: 動第五疑問第六作樂歎佛并召十方衆來集
T1707_.33.0321a11: 第七起定。第一入定入三昧分中爾時者當爾
T1707_.33.0321a12: 之時。十號表徳使物歸依。三明表圓鑒三世
T1707_.33.0321a13: 精識物機。大滅者歎佛斷徳。表自無縛能解
T1707_.33.0321a14: 於他。金剛者歎佛智徳。又爾時者將欲説法
T1707_.33.0321a15: 時。十號表名徳遠聞爲物歸信。三明表見衆
T1707_.33.0321a16: 生根性。大滅即是涅槃。金剛者非因中金剛
T1707_.33.0321a17: 是究竟果地金剛道種智也。釋迦能仁也。諸
T1707_.33.0321a18: 佛各以一徳彰號。如彌勒名慈氏。何佛無慈
T1707_.33.0321a19: 此即以慈爲名。名曰慈氏。釋迦能仁亦如是
T1707_.33.0321a20: 也。初年月八日者此明時節成道三十六年正
T1707_.33.0321a21: 月八日説此經。佛成道七年方説餘般若。案
T1707_.33.0321a22: 諸文記二十九年至今時應成道後三十六年。
T1707_.33.0321a23: 成道生年六十六方説此經也。言方坐十地
T1707_.33.0321a24: 者。以其因圓乃證佛果名方坐十地。此乃反
T1707_.33.0321a25: 擧昔因非始坐也。又云此是佛十地。初甚深
T1707_.33.0321a26: 難知廣明智徳地。二清淨身不可思議地。三
T1707_.33.0321a27: 海藏地四神通智徳地。五明徳地六無垢炎光
T1707_.33.0321a28: 開相地七廣勝法界藏明界地八無礙智慧地
T1707_.33.0321a29: 九無邊億莊嚴迴向能照明地十毘盧遮那智
T1707_.33.0321b01: 藏地。此出同性經。入大寂室。如來説法先須
T1707_.33.0321b02: 入定者。觀機審理所以入定也。欲明如來寂
T1707_.33.0321b03: 而常用用而常寂。豈可有入出之殊。八地已
T1707_.33.0321b04: 上無出入定。如來豈有入起定耶。正示世人
T1707_.33.0321b05: 軌則。如來説般若尚入定思惟。況復餘人不
T1707_.33.0321b06: 思而説耶
T1707_.33.0321b07: 思縁放大光明照三界中復於頂上出千寶蓮
T1707_.33.0321b08: 華華上至非想非非想天光亦復爾乃至他方
T1707_.33.0321b09: 恒河沙諸佛國土 文云思縁者。最大教起
T1707_.33.0321b10: 縁大智明察。故云思縁也。又解思縁者欲説
T1707_.33.0321b11: 般若思無相義。縁者縁如法性理也。放大光
T1707_.33.0321b12: 明下説經時節中第二明放光。大光明者是
T1707_.33.0321b13: 現希有事令未信者生信已信者令得増益亦
T1707_.33.0321b14: 欲令衆生破無明闇得智慧明也。光有二種一
T1707_.33.0321b15: 神通光二智慧光。何故放神通光但有縁諸
T1707_.33.0321b16: 子散在十方。若不放光召集不知説般若之
T1707_.33.0321b17: 因縁所以放光也。分別法相稱物根機故放
T1707_.33.0321b18: 智慧光也。照三界中者光之所及也。復頂上
T1707_.33.0321b19: 蓮華者第三神力。或覩光而發機或見華而
T1707_.33.0321b20: 得益故現華也。上至非想者華所至也此經
T1707_.33.0321b21: 明無色界有色也。光亦復爾者同於華也。乃
T1707_.33.0321b22: 至他方者非但照此方亦遍十方也。恒河沙
T1707_.33.0321b23: 佛國者表化道相通也
T1707_.33.0321b24: 時無色界雨無量變大香華香如車輪華如須
T1707_.33.0321b25: 彌山王如雲而下 時無色界者有人解云。無
T1707_.33.0321b26: 色界雖無麁色有其細色。今解不然。色無色
T1707_.33.0321b27: 相而無色不色。故云無色界。色欲諸天既聞
T1707_.33.0321b28: 般若歡喜雨華供養。就中有三。初無色界天
T1707_.33.0321b29: 雨華二色界天雨華三欲界六天雨華。無色界
T1707_.33.0321c01: 雨華中有三子句。初雨無量大香華二香如
T1707_.33.0321c02: 車輪三華如須彌山如雲而下
T1707_.33.0321c03: 十八梵天王雨百變異色華六欲諸天雨無量
T1707_.33.0321c04: 色華其佛座前自然生九百萬億劫華上至非
T1707_.33.0321c05: 想非非想天 十八下第二色界天雨百變異
T1707_.33.0321c06: 色華。第三欲界天雨華中。初明無量華次明
T1707_.33.0321c07: 華生九百萬億劫華次明華所及處也。初放
T1707_.33.0321c08: 光欲令衆生破闇得明。次現華欲令衆生修
T1707_.33.0321c09: 因得果也
T1707_.33.0321c10: 是時世界其地六種震動 是時世界其地六
T1707_.33.0321c11: 種者第四神力動地。何故動地。欲動衆生有
T1707_.33.0321c12: 所得心令悟無所得般若也。六動者東涌西
T1707_.33.0321c13: 沒・西涌東沒・南涌北沒・北涌南沒・邊涌中
T1707_.33.0321c14: 沒・中涌邊沒。又解如地經説動涌震起撃吼
T1707_.33.0321c15: 爲六也
T1707_.33.0321c16: 仁王般若經疏卷上一終
T1707_.33.0321c17:
T1707_.33.0321c18:
T1707_.33.0321c19:
T1707_.33.0321c20: 仁王般若經疏卷上二
T1707_.33.0321c21:  吉藏法師撰 
T1707_.33.0321c22: 爾時諸大衆倶共僉然生疑各相謂言四無所
T1707_.33.0321c23: 畏十八不共法 爾時諸大衆倶共僉然下。
T1707_.33.0321c24: 説經時節中第五疑問分。就文有四別。初大
T1707_.33.0321c25: 衆同疑。各相謂言下第二發言論辨。前已爲
T1707_.33.0321c26: 我等下第三序其疑事。時十六大國王下第
T1707_.33.0321c27: 四明如來事不可知。初文云僉然者咸皆然
T1707_.33.0321c28: 也。第二論辨各相謂言者互相諮門也。四無
T1707_.33.0321c29: 畏者欲出其疑情先擧佛徳故明四無畏也。
T1707_.33.0322a01: 一一切智二漏盡三盡苦道四説障道。通名
T1707_.33.0322a02: 無畏者十住毘婆娑云不懼外難故云無畏。
T1707_.33.0322a03: 十八不共者一身無失二口無失三念無失四
T1707_.33.0322a04: 無異想五無不定心六無不知已捨心七大欲
T1707_.33.0322a05: 無減八精進無減九念無減十慧無減十一解
T1707_.33.0322a06: 脱無減十二解脱知見無減十三身業隨智慧
T1707_.33.0322a07: 行十四口業隨智慧行十五意業隨智慧行十
T1707_.33.0322a08: 六智慧知過去世無礙十七智慧知未來世無
T1707_.33.0322a09: 礙十八智慧知現在世無礙
T1707_.33.0322a10: 五眼法身大覺世尊前已爲我等大衆二十九
T1707_.33.0322a11: 年説摩訶般若波羅蜜金剛般若波羅蜜天王
T1707_.33.0322a12: 問般若波羅蜜光讃般若波羅蜜今日如來放
T1707_.33.0322a13: 大光明斯作何事 五眼者如來一眼即究竟
T1707_.33.0322a14: 諸道何須此五將境即智故有此五。肉眼者
T1707_.33.0322a15: 照金剛已還一切諸法皆盡。天眼者照如來
T1707_.33.0322a16: 果第一義諦名爲障外。慧眼者照常無常等
T1707_.33.0322a17: 一切法空。法眼者照一切有爲法因果理事。
T1707_.33.0322a18: 佛眼者即究竟諸道也。法身者眞法爲體妙
T1707_.33.0322a19: 解爲躯故云法身也。大覺者覺中之極名大
T1707_.33.0322a20: 覺也。世尊者外國云路伽那伽此云世尊路
T1707_.33.0322a21: 伽名世那伽名尊。前已爲我等下第三序疑
T1707_.33.0322a22: 事。二十九年已説四般若今復三十年初月
T1707_.33.0322a23: 八日放光明與前何異。於王舍城耆闍崛山
T1707_.33.0322a24: 説大品至舍衞國説金剛般若天王問般若。
T1707_.33.0322a25: 後還王舍城耆闍崛山説光讃般若道行般若
T1707_.33.0322a26: 具出光讃般若。今日如來放大光明斯作何
T1707_.33.0322a27: 事正出疑情不決辭也。依金剛仙論明八部
T1707_.33.0322a28: 般若。此經明五部也
T1707_.33.0322a29: 時十六大國王中舍衞國主波斯匿王名曰月
T1707_.33.0322b01: 光徳行十地六度三十七品四不壞淨行摩訶
T1707_.33.0322b02: 衍化 時十六大國下第四明如來事不可知
T1707_.33.0322b03: 文有二初出波斯匿王名。徳行下歎徳。初釋
T1707_.33.0322b04: 名者且明二因縁。若依父母立名曰勝軍。與
T1707_.33.0322b05: 如來同日而生。後人大雄略能破強敵。凡所
T1707_.33.0322b06: 鬥處恒勝父母立字名曰勝軍。二月光者世
T1707_.33.0322b07: 人所號也。佛如日光波斯匿王助佛猶如月
T1707_.33.0322b08: 光故名月光也。徳行十地下次明歎徳。所言
T1707_.33.0322b09: 十地者如上説。六度者一檀捨財爲能。二尸
T1707_.33.0322b10: 羅防非爲義。三忍以息瞋爲功。四精進以策
T1707_.33.0322b11: 懃爲用。五禪攝心爲徳。六般若觀達無義。具
T1707_.33.0322b12: 智度論釋。三十七品者三四二五單七隻八。
T1707_.33.0322b13: 名雖三十七以十法爲根本。謂信戒念定慧
T1707_.33.0322b14: 精進思惟除喜捨。十中開六合四爲三十七。
T1707_.33.0322b15: 開六者分信爲二信根信力。戒分爲三正語・
T1707_.33.0322b16: 正業・正命。念分爲四念根・念力・念覺支・正
T1707_.33.0322b17: 念也。精進有八四正懃・精進根・精進力・精進
T1707_.33.0322b18: 覺支・正精進。開定爲八四如意足・定根・定
T1707_.33.0322b19: 力・定覺支・正定。開慧爲八者四念處・慧根・
T1707_.33.0322b20: 慧力・擇法覺支・正見也。四不壞淨者信佛信
T1707_.33.0322b21: 法信僧信戒不壞也。行摩訶衍化者月光所
T1707_.33.0322b22: 弘大乘也
T1707_.33.0322b23: 次第問居士寶蓋法淨名等八百人復問須菩
T1707_.33.0322b24: 提舍利弗等五千人復問彌勒師子吼等十千
T1707_.33.0322b25: 人無能答者 次第問者請決所疑也。居士
T1707_.33.0322b26: 寶蓋乃至師子吼等十千人無能答者。如來
T1707_.33.0322b27: 放光不知欲説何等法。非下位所知。如來出
T1707_.33.0322b28: 定會當自説。所以不答也
T1707_.33.0322b29: 時波斯匿王即以神力作八萬種音樂十八梵
T1707_.33.0322c01: 六欲諸天亦作八萬種音樂聲動三千乃至十
T1707_.33.0322c02: 方恒河沙佛土有縁斯現彼他方佛國中南方
T1707_.33.0322c03: 法戈菩薩共五百萬億大衆倶來入此大會東
T1707_.33.0322c04: 方寶柱菩薩共九百萬億大衆倶來入此大會
T1707_.33.0322c05: 北方虚空性菩薩共百千萬億大衆倶來入此
T1707_.33.0322c06: 大會西方善住菩薩共十恒河沙大衆倶來入
T1707_.33.0322c07: 此大會六方亦復如是作樂亦然亦復共作無
T1707_.33.0322c08: 量音樂覺悟如來 時波斯匿王下説經時序
T1707_.33.0322c09: 中。第六明月光及諸天等作樂歎佛召集十
T1707_.33.0322c10: 方衆來聞經。就中有三。初月光作八萬種音
T1707_.33.0322c11: 樂。二十八梵下諸天作樂歎佛。三彼他方下
T1707_.33.0322c12: 明十方菩薩雲集作無量音樂覺悟如來。南
T1707_.33.0322c13: 方法戈菩薩者各以一徳彰其號也。入二禪
T1707_.33.0322c14: 尚無爲聲判所動。今言覺悟如來者此明有
T1707_.33.0322c15: 機感佛耳
T1707_.33.0322c16: 佛即知時得衆生根即從定起方坐蓮華師子
T1707_.33.0322c17: 座上如金剛山王大衆歡喜各各現無量神通
T1707_.33.0322c18: 地及虚空大衆而住 佛即知時下説經時序
T1707_.33.0322c19: 中。第七明如來起三昧分。知時者大乘法可
T1707_.33.0322c20: 説之時。得衆生根者知物機熟也。即從定起
T1707_.33.0322c21: 者明如來善深達縁起善識物機欲現大用故
T1707_.33.0322c22: 所以起也。如來三業益物上明放光雨華。是
T1707_.33.0322c23: 身業益物也。空品已下吐音陳教明口業益
T1707_.33.0322c24: 物也。身口不孤必兼於意業。意業冥加動地
T1707_.33.0322c25: 等是意業益物也。將欲現口業所以出定也。
T1707_.33.0322c26: 方坐蓮華師子座者。蓮華是濡膬欲現奇特
T1707_.33.0322c27: 相也。師子座者如釋論云。非是實師子亦非
T1707_.33.0322c28: 木石師子。以如來是人中師子所坐之處若座
T1707_.33.0322c29: 若床皆名師子也。如金剛山王者。譬如須彌
T1707_.33.0323a01: 山安處大海不爲四風所動。表明如來智慧
T1707_.33.0323a02: 安處法性虚空不爲四種邪師所動。故言
T1707_.33.0323a03: 金剛山王也。大衆歡喜各各現無量神通者。
T1707_.33.0323a04: 上見如來入定廣現神力情疑不決故所以不
T1707_.33.0323a05: 喜。今見出定坐師子座將欲説法。決我等疑
T1707_.33.0323a06: 生我等解。慶利之深故名喜也。地乃虚空大
T1707_.33.0323a07: 衆而住者。有神通者在空中停。無神通者在
T1707_.33.0323a08: 地也
T1707_.33.0323a09: 仁王護國般若波羅蜜經觀空品第二。上來
T1707_.33.0323a10: 至此明序分。自此下明正説分。序義既周。正
T1707_.33.0323a11: 宗宜顯所以明正説也。就正宗文中品雖有
T1707_.33.0323a12: 六義約爲四。第一前之三品明能護波若亦
T1707_.33.0323a13: 名内護。第二護國一品明所護之國亦名外
T1707_.33.0323a14: 護。第三散華一品示物供物儀令人供養。第
T1707_.33.0323a15: 四受持一品明弘經人徳行相貎。勸將來依
T1707_.33.0323a16: 憑學經。就前三品即爲三別。觀空一品明護
T1707_.33.0323a17: 果。教化一品明護十地因教物起行。二諦一
T1707_.33.0323a18: 品論辨二諦不二。護果内非無因爲成護果
T1707_.33.0323a19: 護。因中非無果爲明其因。無分別中因果本
T1707_.33.0323a20: 來清淨。爲因縁故作一途説耳。勿作有所得
T1707_.33.0323a21: 心定執也。所言觀空者。諸佛菩薩以無相妙
T1707_.33.0323a22: 慧照無相妙境。内外並冥縁觀倶寂故言觀
T1707_.33.0323a23: 空也。故下文云見境見智非聖見也。又言觀
T1707_.33.0323a24: 者無得正觀也。空者諸法實相法性本際異
T1707_.33.0323a25: 名也。非二乘所見空也。就此品分爲三段。第
T1707_.33.0323a26: 一明申告大衆。第二從爾時大王下三問答
T1707_.33.0323a27: 月光諮請明護果之義。第三從佛説法時下
T1707_.33.0323a28: 明時會得益。就第一申告中有四子句。初知
T1707_.33.0323a29: 十六國王意二吾今下許説三諦聽下勅聽四
T1707_.33.0323b01: 時波斯匿王下散華供養
T1707_.33.0323b02: 爾時佛告大衆知十六大國王意欲問護國土
T1707_.33.0323b03: 因縁吾今先爲諸菩薩説護佛果因縁護十地
T1707_.33.0323b04: 行因縁 爾時佛告大衆者將欲爲説所以聖
T1707_.33.0323b05: 命也。十六大國王意欲問護國土因縁者。王
T1707_.33.0323b06: 者本欲令七難不起妖災消滅。境土清夷萬
T1707_.33.0323b07: 民安樂此王者本意。此則生下外護經文即
T1707_.33.0323b08: 護國品也。吾今先爲下二明許説。夫欲衞其
T1707_.33.0323b09: 内外先立其内行。内行若成外護得備。所以
T1707_.33.0323b10: 先明内護也。護佛果者即生此品護果經文。
T1707_.33.0323b11: 護十地行者生下教化品護因經文
T1707_.33.0323b12: 諦聽諦聽善思念之如法修行時波斯匿王言
T1707_.33.0323b13: 善大事因縁故即散百億種色華變成百億寶
T1707_.33.0323b14: 帳蓋諸大衆 諦聽下三明勅聽許説。將欲
T1707_.33.0323b15: 爲説先誡約時衆諦聽者即聞慧也。善思念
T1707_.33.0323b16: 之即思慧也。如法修行即修慧也。時波斯匿
T1707_.33.0323b17: 王下四散華供養。王言善者述成如來所説
T1707_.33.0323b18: 也。順理益物名之爲善。大事因縁者明説
T1707_.33.0323b19: 波若言窮理寂。即法華明一大事因縁也。散
T1707_.33.0323b20: 華者欲明虔敬於法散華供養也。變成寶帳
T1707_.33.0323b21: 者表明於佛田内行因雖小感果乃大。喩若
T1707_.33.0323b22: 小華成寶帳也。蓋諸大衆者表慈悲普覆
T1707_.33.0323b23:
T1707_.33.0323b24: 爾時大王復起作禮白佛言世尊一切菩薩云
T1707_.33.0323b25: 何護佛果云何護十地行因縁 爾時大王復
T1707_.33.0323b26: 起作禮下品中大段。第二月光諮問護果義。
T1707_.33.0323b27: 就中有三問答即爲三別。初一問答明生法二
T1707_.33.0323b28: 空本來寂滅與佛果無二。第二問衆生不可得
T1707_.33.0323b29: 云何可化。答因縁尚寂何況衆生。第三問智
T1707_.33.0323c01: 空。智若是有可辨照用。智既虚寂云何可辨
T1707_.33.0323c02: 照。答法尚體空何況於智。初問答中初問後
T1707_.33.0323c03: 答。就問中二句。初月光清二一切菩薩下出
T1707_.33.0323c04: 所請之事。初請中。大王復起作禮者。月光既
T1707_.33.0323c05: 爲扣玄之主。將欲興問先表虔敬也。第二所
T1707_.33.0323c06: 請事中初句請護佛果。後句請護十地行
T1707_.33.0323c07: 佛言菩薩化四生不觀色如受想行識如衆生
T1707_.33.0323c08: 我人常樂我淨如知見壽者如菩薩如六度四
T1707_.33.0323c09: 攝一切行如二諦如 佛言云下第二佛答中
T1707_.33.0323c10: 二。初總標化四生二從不觀色如下別約諸
T1707_.33.0323c11: 科。釋生法二空不可得。同於如義與佛果無
T1707_.33.0323c12: 二無別。問月光既稱問護佛果因縁。佛應答
T1707_.33.0323c13: 佛果事何故云化四生耶。答諸師云云不能
T1707_.33.0323c14: 具出。今云欲示因果不二明衆生畢竟空與
T1707_.33.0323c15: 佛無別。故淨名經云。衆生如彌勒如一如無
T1707_.33.0323c16: 二。例如涅槃云我者即如來藏義。此經所辨
T1707_.33.0323c17: 四生等一切法悉皆是如與佛無異。若知四生
T1707_.33.0323c18: 與佛一無二即是護佛果。如此問答豈是世
T1707_.33.0323c19: 人所解。自非久種善根多値諸佛了悟一切
T1707_.33.0323c20: 法空只可與此文相應耶。所言四生者從母
T1707_.33.0323c21: 胎生故名胎生。毘舍佉母生三十二卵名爲
T1707_.33.0323c22: 卵生。如菴羅波利婬女名爲濕生。劫初人皆
T1707_.33.0323c23: 化生也。二不觀色如下別約諸科。明生法二
T1707_.33.0323c24: 空有二。初廣明空是故一切下第二總結。初
T1707_.33.0323c25: 明空中四句初明法空。二衆生下明生空。三
T1707_.33.0323c26: 六度者明行空。四二諦下明二諦境教亦寂。
T1707_.33.0323c27: 初文言不觀色如者諸解非一。不能具出。今
T1707_.33.0323c28: 依大智論解。從縁生法體性自無不假智推
T1707_.33.0323c29: 方無也。此欲明縁觀倶寂也。故大品云。色尚
T1707_.33.0324a01: 不可得何況非色。如體經意應具明四句。今
T1707_.33.0324a02: 爲存略故但云不觀色耳。受想行識例爾。三
T1707_.33.0324a03: 藏師云若遣色歸如應云觀色如。而文云不
T1707_.33.0324a04: 觀色如者。若遣色存如則觀心未淨。今圓觀
T1707_.33.0324a05: 不觀色不觀如不見空有不見境智也。下去
T1707_.33.0324a06: 諸句例皆爾也。衆生下第二明生空七句。五
T1707_.33.0324a07: 陰中生故名衆生空。我者計五陰爲我。人者
T1707_.33.0324a08: 假名行人。常樂我淨者明衆生體空也。衆生
T1707_.33.0324a09: 顛倒横計於苦無常無我無淨中計常樂我
T1707_.33.0324a10: 淨。故言生死空也。今謂衆生我人名顛倒法。
T1707_.33.0324a11: 常樂我淨四徳是清淨法。若能體知此二畢
T1707_.33.0324a12: 竟空。故云爲如。此中欲明生死涅槃不二。如
T1707_.33.0324a13: 者佛性法性正道不二之異名也。知見壽者
T1707_.33.0324a14: 意識名知眼識名見色心不斷名爲壽者。菩
T1707_.33.0324a15: 薩者大道心名爲菩薩。今謂前明衆生所化
T1707_.33.0324a16: 今辨菩薩能化。能所皆淨故云如也。第三明
T1707_.33.0324a17: 行空有三句。一六度二四攝三總一切諸行
T1707_.33.0324a18: 法。明此等一切菩薩行法皆如故有也。第四
T1707_.33.0324a19: 明二諦如者。以空有爲世諦有空爲第一義
T1707_.33.0324a20: 諦。故涅槃云第一義諦如即世諦如。佛言如
T1707_.33.0324a21: 是如是至後二諦品自當別釋
T1707_.33.0324a22: 是故一切法性眞實空不來不去無生無滅同
T1707_.33.0324a23: 眞際等法性無二無別如虚空是故陰入界無
T1707_.33.0324a24: 我無所有相是爲菩薩行化十地般若波羅蜜
T1707_.33.0324a25:  是故下第二總結答上問護果護因。文有
T1707_.33.0324a26: 二。初結上生法二空同法性等眞際無二無
T1707_.33.0324a27: 別。明四生如與佛如無異即明護果義。是爲
T1707_.33.0324a28: 菩薩行化。十地下結答護十地行因縁義明
T1707_.33.0324a29: 菩薩觀解即護因義。初結上生法二空。文言
T1707_.33.0324b01: 一切法性者實相之異名也。眞實空者非二
T1707_.33.0324b02: 乘所解空也來無所從名不來去無所至名不
T1707_.33.0324b03: 去。然法性雖無去來。而宛然去來。不生不滅
T1707_.33.0324b04: 者法本不生有何滅乎。同眞際者同於諸法
T1707_.33.0324b05: 實際也。等法性者釋論云。法名涅槃性名本
T1707_.33.0324b06: 分種。等者一切諸法中悉有安樂性。安樂性
T1707_.33.0324b07: 者即涅槃之異名也。無二無別者有人言。無
T1707_.33.0324b08: 人在法外名無二。無法在人外名無別。今謂
T1707_.33.0324b09: 不然。明四生與常樂四徳無二無別也。如虚
T1707_.33.0324b10: 空者總喩無人法也。是故陰入界無我結上
T1707_.33.0324b11: 人無我。無所有相結法無我。是爲菩薩下明
T1707_.33.0324b12: 菩薩觀解。即結答上護因問以悟無所得故
T1707_.33.0324b13: 能證十地波若也。故金剛般若云皆以無爲
T1707_.33.0324b14: 法而有差別。見自他皆無爲即以無爲爲菩
T1707_.33.0324b15: 薩體也
T1707_.33.0324b16: 白佛言若諸法爾者菩薩護化衆生爲化衆生
T1707_.33.0324b17: 耶 白佛言下第二問答。月光重請前義衆
T1707_.33.0324b18: 生尚不可得。云何可化就。文有二初問次答。
T1707_.33.0324b19: 問中有三初領上義。若諸法爾者牒前也。二
T1707_.33.0324b20: 擧疑事。菩薩護化衆生者王雖聞上説四生
T1707_.33.0324b21: 同眞際等法性。猶執衆生與佛有異。若如上
T1707_.33.0324b22: 解直是護化衆生何關護佛果。三正難若如
T1707_.33.0324b23: 上説衆生畢竟空寂。菩薩爲化衆生者王聞
T1707_.33.0324b24: 佛上説衆生相寂即作空解。云無能化所化
T1707_.33.0324b25: 故生疑也
T1707_.33.0324b26: 大王法性色受想行識常樂我淨不住色不住
T1707_.33.0324b27: 非色不住非非色乃至受想行識亦不住非非
T1707_.33.0324b28: 住 大王下第二答文有五別。初約悟入以
T1707_.33.0324b29: 答。若就諸佛菩薩心本無所化及能化。二約
T1707_.33.0324c01: 出用隨世諦故有可化衆生耳。三還結歸悟
T1707_.33.0324c02: 入。四明邪正二見皆名爲見。五結若能隨俗
T1707_.33.0324c03: 名字見。實無所見名正見也。第一就悟入答
T1707_.33.0324c04: 者文言法性即色受想行識。問何故就法性
T1707_.33.0324c05: 以答衆生無始來著有情深故佛擧性空以
T1707_.33.0324c06: 答。法性者第一義空之異名也。就此文有
T1707_.33.0324c07: 二初約法明不住。何以故下釋不住義是正
T1707_.33.0324c08: 見。初約五陰四徳倶離名言同絶四句顯不
T1707_.33.0324c09: 住行。言不住色者知色空不住不但不住色
T1707_.33.0324c10: 非色亦不住。亦色亦空亦不住不但不住亦
T1707_.33.0324c11: 色亦空亦不住非色非空。言語道斷心行處。
T1707_.33.0324c12: 滅故言不住非不住。又言不住非非色者既
T1707_.33.0324c13: 言色非色倶不可得住。豈況非非色當有住
T1707_.33.0324c14:
T1707_.33.0324c15: 何以故非色如非非色如世諦故三假故名見
T1707_.33.0324c16: 衆生一切生性實故乃至諸佛三乘七賢八聖
T1707_.33.0324c17: 亦名見六十二見亦名見大王若以名名見一
T1707_.33.0324c18: 切法乃至諸佛三乘四生者非非見一切法也
T1707_.33.0324c19: 何以故下釋上不住義。非色如者非折色
T1707_.33.0324c20: 然後始空。色體本來空故云非色如。非非
T1707_.33.0324c21: 色如者非離色外別有空色則空也。第二隨
T1707_.33.0324c22: 世俗故衆生可化。文有二初擧惑本二能化
T1707_.33.0324c23: 由惑故見世諦所化也。文言世諦故三假故。
T1707_.33.0324c24: 如來依世諦三假故名見一切衆生即有能化
T1707_.33.0324c25: 也。第三還結成上悟入衆生不可得義也。文
T1707_.33.0324c26: 言一切衆生性實故。一切衆生即前所明四
T1707_.33.0324c27: 生也。性實故一切衆生即體是寂皆性實也。
T1707_.33.0324c28: 第四明邪正二見倶是見著。文言乃至諸佛下
T1707_.33.0324c29: 此句即通擧凡聖故言乃至。下更分別邪正。
T1707_.33.0325a01: 小乘以六十二見爲邪。計諸陰有即常見執
T1707_.33.0325a02: 諸陰無即斷見。因此斷常生六十二見。然解
T1707_.33.0325a03: 六十二見不同且依釋論明六十二見。歴於
T1707_.33.0325a04: 五陰而明神及世間常是事實餘妄語是見依
T1707_.33.0325a05: 色。神及世間無常是事實餘妄語是見依色。
T1707_.33.0325a06: 神及世間亦常無常是事實餘妄語是見依
T1707_.33.0325a07: 色。神及世間非常非無常是事實餘妄語是
T1707_.33.0325a08: 見依色。色上有四句受想行識上亦各具四
T1707_.33.0325a09: 句合有二十句。世界無邊無邊亦歴五陰有
T1707_.33.0325a10: 二十句。死後如去不如去歴五陰復二十句
T1707_.33.0325a11: 合六十句。身即神身異神復有二句合爲六
T1707_.33.0325a12: 十二見也。第五結若能隨俗名字見。實無
T1707_.33.0325a13: 所見是名正見。文言大王若以名名見一切
T1707_.33.0325a14: 法者但有名無實也。乃至三乘諸佛四生亦
T1707_.33.0325a15: 但有名字。若能如此見非妄想見名眞實見
T1707_.33.0325a16:
T1707_.33.0325a17: 白佛言般若波羅蜜有法非非法摩訶衍云何
T1707_.33.0325a18: 照大王摩訶衍見非非法法若非非法是名非
T1707_.33.0325a19: 非法空 白佛言般若波羅蜜下第三明智照。
T1707_.33.0325a20: 文問答爲二。問云波若爲是有法爲是無法。
T1707_.33.0325a21: 若是有法可辨照用。般若既非有云何照用。
T1707_.33.0325a22: 非非法者應云非有非無。但此經簡略故直
T1707_.33.0325a23: 云非非法也。一非非有二非非無摩訶衍既
T1707_.33.0325a24: 非有無云何辨照。此即擧體以難用。摩訶衍
T1707_.33.0325a25: 即般若也。故下文云能運載名摩訶衍。即滅
T1707_.33.0325a26: 爲金剛論其照用名般若。取其運載即是乘
T1707_.33.0325a27: 義。故大智論會此二名同爲一也。大王下第
T1707_.33.0325a28: 二答。文有六第一約悟入以明法空。第二從
T1707_.33.0325a29: 但法集故有下約出用隨俗以答。第三從善
T1707_.33.0325b01: 男子見法衆生下擧非顯是。第四從大王是
T1707_.33.0325b02: 經名味句下挌量顯勝。第五從大王見境見
T1707_.33.0325b03: 智下結上擧非顯是。第六從善男子若有修
T1707_.33.0325b04: 習下勸信受持答上問護佛果義。就第一悟入
T1707_.33.0325b05: 中即爲二別。初略答二從法性下別歴諸科
T1707_.33.0325b06: 廣答。初略文云摩訶衍見非非法法若非非
T1707_.33.0325b07: 法是名非非法空。非非法者非有非無也。法
T1707_.33.0325b08: 若是有可如有而知法若是無可如無而照。
T1707_.33.0325b09: 以法非有非無故聖照一切如虚空矣。今言
T1707_.33.0325b10: 見者乃是無見之見非是定性之見。法若非
T1707_.33.0325b11: 非法擧法體空寂去離有無名爲中道。若能
T1707_.33.0325b12: 知有無性離中何所中。是名非非法空者正
T1707_.33.0325b13: 明能觀所觀空。故生法師云。非無有宗宗之
T1707_.33.0325b14: 者無相。聖智非無有照照之者無心。故以無
T1707_.33.0325b15: 心之智照無相之宗也。境智倶寂也
T1707_.33.0325b16: 法性空色受想行識空十二入空十八界空六
T1707_.33.0325b17: 大法空四諦空十二縁空 法性下第二別歴
T1707_.33.0325b18: 諸科以明空顯護佛果之般若也。文有二初
T1707_.33.0325b19: 約法明空顯成實智義。二内空下更擧十二
T1707_.33.0325b20: 空結上空義。初約法明空有二。初就色釋空
T1707_.33.0325b21: 次從刹那下約心辨空。所言法性者明一切
T1707_.33.0325b22: 法本性清淨。即大乘般若體。色受想行識空
T1707_.33.0325b23: 者明五陰果報空。十二入是受用空十八界
T1707_.33.0325b24: 是性別空。大智度論云。以對病不同説斯三
T1707_.33.0325b25: 種。爲疑心數衆生説於五陰。爲疑色衆生説
T1707_.33.0325b26: 十二入。爲疑色心等衆生説十八界。六大名
T1707_.33.0325b27: 遍到空故阿含經云。六王各諍其大。地云我
T1707_.33.0325b28: 能勝載一切萬物故稱爲大。水云我能澍潤
T1707_.33.0325b29: 一切。火云我能燒照一切。風云我能生動一
T1707_.33.0325c01: 切。空云我能容受一切。識云若無我者色則
T1707_.33.0325c02: 敗壞雖復各稱我大識爲主也。故云四大圍
T1707_.33.0325c03: 空識居其中。五大就有法以辨空第六空大
T1707_.33.0325c04: 就無法以辨空。今言有無者是其相待之名
T1707_.33.0325c05: 也。四諦者是境空。十二因縁是義空。生住滅
T1707_.33.0325c06: 是三世法空。十二因縁義空者還分折苦集
T1707_.33.0325c07: 之境。故過去二因現在三因此五是集。現在
T1707_.33.0325c08: 五果未來二果此七是苦諦。故云十二因縁
T1707_.33.0325c09: 其義甚深。又十二因縁者明十二因縁本來
T1707_.33.0325c10: 寂滅非二乘所知故也
T1707_.33.0325c11: 是法即生即住即滅即有即空刹那刹那亦如
T1707_.33.0325c12: 是法生法住法滅 是法即生者牒上色等諸
T1707_.33.0325c13: 法集起故生。即住者有爲暫時逕停名住。即
T1707_.33.0325c14: 滅者不起即滅也。即有即空者集起故即有
T1707_.33.0325c15: 自體空故即空。故淨名經云亦生亦老亦滅
T1707_.33.0325c16: 此中應廣明三相。復須悉破今不具説。刹那
T1707_.33.0325c17: 亦如是下就心辨空。法生法住法滅者釋心
T1707_.33.0325c18: 法亦具三相也
T1707_.33.0325c19: 何以故九十刹那爲一念一念中一刹那經九
T1707_.33.0325c20: 百生滅乃至色一切法亦如是 何以故下釋
T1707_.33.0325c21: 上色心空故也。九十刹那爲一念乃至一切法
T1707_.33.0325c22: 亦如是。上廣辨其色略辨其心。今就内廣明
T1707_.33.0325c23: 其心略釋其色空。聖人善巧廣略互擧。若依
T1707_.33.0325c24: 釋論此即是散空也。將欲明空先立其法 法
T1707_.33.0325c25: 雖無量不出色心。色法者從細微成麁微從
T1707_.33.0325c26: 四微成四大從四大成諸根。此明色法也。九
T1707_.33.0325c27: 十刹那爲一念一念中一刹那逕九百生滅。
T1707_.33.0325c28: 一念有九十刹那合逕八萬一千生滅。以生
T1707_.33.0325c29: 滅折刹那刹那折一念。如是心法不可得此
T1707_.33.0326a01: 明心空。以四大分諸根諸根不可得。以四塵
T1707_.33.0326a02: 分四大四大不可得。以麁微分四微四微不
T1707_.33.0326a03: 可得。以細微分麁微麁微不可得。摧色至於
T1707_.33.0326a04: 極微窮心盡於生滅。色盡心窮&MT05424;然無所住。
T1707_.33.0326a05: 無住之住不知何以目之。強名爲空。即是護
T1707_.33.0326a06: 佛果也。一切法亦如是者結上色心空也
T1707_.33.0326a07: 以般若波羅蜜空故不見縁不見諦乃至一切
T1707_.33.0326a08: 法空 以般若波羅蜜空故不見縁不見諦者。
T1707_.33.0326a09: 上擧法以明智空今擧智以明法空。不見縁
T1707_.33.0326a10: 者心空也。不見諦者境空也。又解不見縁者
T1707_.33.0326a11: 十二縁也不見諦者四諦也。乃至一切法空
T1707_.33.0326a12: 總結釋空也。約法明空竟。内空下次更擧空
T1707_.33.0326a13: 結上諸空。上別此總。即顯成總別皆空。若能
T1707_.33.0326a14: 了悟諸法本來空是名眞護佛果也。若依大
T1707_.33.0326a15: 論明十八空先總問。若廣説諸法無量空隨
T1707_.33.0326a16: 諸法亦應無量。略説應一空所謂一切法空。
T1707_.33.0326a17: 今何以但説十八空。答若略説即事不周若
T1707_.33.0326a18: 廣説即事繁。如服藥少則病不除多則更増
T1707_.33.0326a19: 其患。空亦如是。若説一空則不能破種種邪
T1707_.33.0326a20: 見及諸煩惱。若隨種種邪見説空則過多。今
T1707_.33.0326a21: 説十八空正得其中今辨十二亦如是
T1707_.33.0326a22: 内空外空内外空有爲空無爲空無始空性空
T1707_.33.0326a23: 第一義空般若波羅蜜空因空佛果空空空故
T1707_.33.0326a24: 空 内空者所謂内六入無神我。外空者外
T1707_.33.0326a25: 六塵無我所。内外空者内外外合觀皆無我
T1707_.33.0326a26: 我所。有爲空者色心因縁和合生諸陰界入
T1707_.33.0326a27: 等無所有。無爲空者虚空數滅非數滅也。亦
T1707_.33.0326a28: 應有有爲無爲合觀文略故也。無始空者將
T1707_.33.0326a29: 明無始故先明有始。涅槃云從冥初生大若
T1707_.33.0326b01: 依釋論從世性生覺是名爲始。破此始故名
T1707_.33.0326b02: 無始空也。性空者諸法本無衆生計不同。或
T1707_.33.0326b03: 謂未來性有乃至性諦如來性等決定是有並
T1707_.33.0326b04: 爲此空所破如經説。眼空無我我所何以故。
T1707_.33.0326b05: 性自爾乃至意等亦如是。第一義空者諸法
T1707_.33.0326b06: 實相不破不壞也。對世諦得名也。是諸法實
T1707_.33.0326b07: 相亦不可得何以故。無愛著故。般若波羅蜜
T1707_.33.0326b08: 空者涅槃云大空者是波若空也。釋論云十
T1707_.33.0326b09: 方倶空名大空也。因空者金剛已還皆悉空
T1707_.33.0326b10: 寂名因空。佛果空者十力乃至十八不共法
T1707_.33.0326b11: 等空名佛果空也。空空故空者。釋論云空空
T1707_.33.0326b12: 者先以法空破内外等法。後以此空破是諸
T1707_.33.0326b13: 空是名空空。問空與空空有何等異。答空破
T1707_.33.0326b14: 五陰空空破空。如服藥能破病病破已藥亦
T1707_.33.0326b15: 應出。若藥不出即復是病。以空滅諸煩惱病
T1707_.33.0326b16: 恐空復爲患。是故以空捨空故名空空也
T1707_.33.0326b17: 但法集故有受集故有名集故有因集故有果
T1707_.33.0326b18: 集故有十行故有佛果故有乃至六道一切有
T1707_.33.0326b19:  但法集下答中第二約隨俗故約出用以
T1707_.33.0326b20: 答。上辨於空同入於實今辨其有則爲三假
T1707_.33.0326b21: 所成名爲有。假義如上説也。法集故有者以
T1707_.33.0326b22: 細色成麁色名法集故有。言受集者即是受
T1707_.33.0326b23: 假。地等四大攬細四塵成名爲受集。言名集
T1707_.33.0326b24: 者即是名假。名字句等攬聲塵成故稱名集
T1707_.33.0326b25: 故有。因集故有者煩惱業等從縁集起名因
T1707_.33.0326b26: 集故有也。果集故有者五陰等報從結業生
T1707_.33.0326b27: 名果集故有。十行故有者從十信至十地從
T1707_.33.0326b28: 縁集起。通名十行故有也。佛果故有者菩提
T1707_.33.0326b29: 涅槃從因行而得故名佛果故有。乃至六道
T1707_.33.0326c01: 一切有者。前列衆内但列五道修羅入鬼道。
T1707_.33.0326c02: 今具列諸有故云乃至六道一切有也
T1707_.33.0326c03: 善男子若菩薩見法衆生我人知見者斯人行
T1707_.33.0326c04: 世間不異於世間於諸法而不動不到不滅無
T1707_.33.0326c05: 相無無相一切法亦如也 善男子若菩薩見
T1707_.33.0326c06: 法衆生下。答中第三擧失顯得。文有二初擧
T1707_.33.0326c07: 失二於諸法下顯得。初擧失者若執我想未
T1707_.33.0326c08: 忘著法之心彌動重者。斯人同於世情故不
T1707_.33.0326c09: 異世間也。於諸法而不動下次顯得。若折色
T1707_.33.0326c10: 得空斯則壞法名爲動也。若能體解色即是
T1707_.33.0326c11: 空謂不動也。不到者智度論云平等之法一
T1707_.33.0326c12: 切聖人所不能到。善告白佛言乃可餘聖不
T1707_.33.0326c13: 能到佛何故不到。佛言乃至佛亦不能到何
T1707_.33.0326c14: 以故。佛即平等平等即是佛。佛與平等無
T1707_.33.0326c15: 二故名不到也。不滅者法本不然今則無滅。
T1707_.33.0326c16: 無相無無相者一切諸法皆是一相所謂無
T1707_.33.0326c17: 相。一切法亦如也者明一切法同一無所得
T1707_.33.0326c18:
T1707_.33.0326c19: 諸佛法僧亦如也即是初地一念心具足八萬
T1707_.33.0326c20: 四千般若波羅蜜 諸佛法僧亦如也者類同
T1707_.33.0326c21: 上釋。即是初地一念心具足八萬四千波羅
T1707_.33.0326c22: 蜜者。是無爲法中而有差別無所得一念具
T1707_.33.0326c23: 足一切。今言八萬四千者是一途法門耳。一
T1707_.33.0326c24: 念者論初地菩薩以眞如爲心。豈有一念也。
T1707_.33.0326c25: 今以借下地之一念況上地之積徳故云一念
T1707_.33.0326c26: 也。八萬四千波羅蜜者案賢劫經辨三百五
T1707_.33.0326c27: 十度。始從修行度光曜度終至分舍利度爲
T1707_.33.0326c28: 三百五十度也。一度中則有六度合二千一
T1707_.33.0326c29: 百度。一度中復有十善則合爲二萬一千度
T1707_.33.0327a01: 也。以四善根分之即八萬四千諸波羅蜜也。
T1707_.33.0327a02: 亦對八萬四千諸塵勞門
T1707_.33.0327a03: 即載名摩訶衍即滅爲金剛亦名定亦名一切
T1707_.33.0327a04: 行如光讃般若波羅蜜中説大王是經名味句
T1707_.33.0327a05: 百佛千佛百千萬佛説名味句 即載名摩訶
T1707_.33.0327a06: 衍者。若據其照用目爲般若。論其運載名之
T1707_.33.0327a07: 爲衍。能運人向佛故云載名摩訶衍。即滅爲
T1707_.33.0327a08: 金剛者能破煩惱名即滅爲金剛。離散亂故
T1707_.33.0327a09: 名爲定。能利自他無徳不包故云一切行也。
T1707_.33.0327a10: 如光讃者引證也。大王是經名味句下答中
T1707_.33.0327a11: 第四校量顯勝。是經者此般若經。名味句者
T1707_.33.0327a12: 釋論云一字曰字二字曰名。如菩一字提爲
T1707_.33.0327a13: 一字二字不合不得爲名。若合説者始得爲
T1707_.33.0327a14: 名。四字成句或三字四字八字皆名爲句。句
T1707_.33.0327a15: 下所以名爲味也。百佛千佛説名味句者明
T1707_.33.0327a16: 諸佛道同。然諸佛雖殊其説無二。無二之説
T1707_.33.0327a17: 即是一也
T1707_.33.0327a18: 於恒河沙三千大千國土中盛無量七寶施三
T1707_.33.0327a19: 千大千國土中衆生皆得七賢四果不如於此
T1707_.33.0327a20: 經中起一念信何況解一句者句非句非非句
T1707_.33.0327a21: 故般若非句句非般若般若亦非菩薩 於恒
T1707_.33.0327a22: 河沙三千大千國土乃至不如於此經中起一
T1707_.33.0327a23: 念信者此正擧校量。初明財施三千後皆得
T1707_.33.0327a24: 七賢四果下明法施四果。不如於此經中起
T1707_.33.0327a25: 一念信者。無所得般若信勝前有所得財法
T1707_.33.0327a26: 二施也。何況解一句者信心尚過。何況解句
T1707_.33.0327a27: 義也。言句非句者句無句相故也。亦無非句
T1707_.33.0327a28: 相故非非句。又云句非句者文字性離也。非
T1707_.33.0327a29: 非句者非前二句也。般若非句句非般若者。
T1707_.33.0327b01: 般若是智句是文。文智皆無所有故云般若
T1707_.33.0327b02: 非句句非般若也。般若亦非菩薩者人法殊
T1707_.33.0327b03: 別也。此是無別之別也
T1707_.33.0327b04: 何以故十地三十生空故始生住生終生不可
T1707_.33.0327b05: 得地地中三生空故亦非薩婆若非摩訶衍空
T1707_.33.0327b06: 故 何以故下釋上人法皆空。十地三十生
T1707_.33.0327b07: 空故者分波若爲十分即十地也。一地有三
T1707_.33.0327b08: 生合爲三十生也。十地既空所以般若即空
T1707_.33.0327b09: 也。亦非薩波若非摩訶衍空故者。非薩波若
T1707_.33.0327b10: 者因時非果也。非摩訶衍者照非運義也。亦
T1707_.33.0327b11: 者般若但直非非菩薩。亦非果智及乘義也。
T1707_.33.0327b12: 空故者如上釋也
T1707_.33.0327b13: 大王若菩薩見境見智見説見受者非聖見也
T1707_.33.0327b14: 倒想見法凡夫人也見三界者衆生果報之名
T1707_.33.0327b15: 也 大王菩薩見境見智下。答中第五結上
T1707_.33.0327b16: 擧非顯是。就文有二。初擧非從六識下明顯
T1707_.33.0327b17: 是。擧非中見境見智者上明境智倶空。今菩
T1707_.33.0327b18: 薩若有見境智之別者非聖見也。見境者是
T1707_.33.0327b19: 其塵執。見智者是識執。言見説見受者是其
T1707_.33.0327b20: 人執。此等不見人法二空故名非聖見也。妄
T1707_.33.0327b21: 執人法惑心翻境名爲倒想見法。違理背聖
T1707_.33.0327b22: 名曰凡夫也。見三界者衆生果報之名也。此
T1707_.33.0327b23: 三界者器世間。三界報者衆生受用住處名
T1707_.33.0327b24: 爲果報也
T1707_.33.0327b25: 六識起無量欲無窮名爲欲界藏空惑色所起
T1707_.33.0327b26: 業果名爲色界藏空惑心所起業果名爲無色
T1707_.33.0327b27: 界藏空 二從六識起無量下結顯是明空義。
T1707_.33.0327b28: 就文有二。初明染法空二薩波若下明淨法
T1707_.33.0327b29: 空。前中初明分段生死明三界藏空。根本無
T1707_.33.0327c01: 明下明變易生死體空。初明分段空者六識
T1707_.33.0327c02: 起無量欲者從五欲生遍起煩惱。依欲而生
T1707_.33.0327c03: 故名爲藏也。空者即體自無也。惑色所起下
T1707_.33.0327c04: 明色界藏空。若論煩惱即色愛住地。從色而
T1707_.33.0327c05: 生。色界之中具有五陰。色最強故言色也。若
T1707_.33.0327c06: 論其業不動行也。若論果報猶屬分段。惑心
T1707_.33.0327c07: 所起業果名爲無色界藏空者。無色界唯有
T1707_.33.0327c08: 四衆闕無色界故云心也。若論煩惱有愛住
T1707_.33.0327c09: 地若論其業不動行。若論果報猶屬分段。若
T1707_.33.0327c10: 論依報欲色二界辨有宮殿住處。無色界唯
T1707_.33.0327c11: 心寂漠無宮殿也
T1707_.33.0327c12: 三界空三界根本無明藏亦空三地九生滅前
T1707_.33.0327c13: 三界中餘無明習果報空 三界空者總結上
T1707_.33.0327c14: 三界皆空也。三界根本無明藏亦空者。明變
T1707_.33.0327c15: 易生死體空有二。先明因空次明果空。根本
T1707_.33.0327c16: 無明藏是因空。無明猶如大地能生煩惱故
T1707_.33.0327c17: 名根本也。若論其業即生漏業。若論果報即
T1707_.33.0327c18: 變易三界。三地九生滅下次明果空。言三地
T1707_.33.0327c19: 九生滅釋有二義。一者八九十地皆有三心。
T1707_.33.0327c20: 合九生滅也。第二義者變易三界中各有三
T1707_.33.0327c21: 種意生身名三地九生滅。初地至五地名三
T1707_.33.0327c22: 昧樂行意生身。六七二地名覺法自性意生
T1707_.33.0327c23: 身。八地已上名種類倶生無作行意生身。三
T1707_.33.0327c24: 藏師云一見地在初地。二修地在二地已去。
T1707_.33.0327c25: 三究竟地在十地。此三地中各有初生。次
T1707_.33.0327c26: 住終滿爲九生滅也。言前三界中餘無明習
T1707_.33.0327c27: 果報空者上來明五住正使。此言無明習氣
T1707_.33.0327c28:
T1707_.33.0327c29: 金剛菩薩得理盡三昧故惑果生滅空有果空
T1707_.33.0328a01: 因空故空薩婆若亦空滅果空 金剛菩薩得
T1707_.33.0328a02: 理盡三昧者十地菩薩照窮因盡故云理盡
T1707_.33.0328a03: 也。惑果生滅空者微習故云惑。惑者一切煩
T1707_.33.0328a04: 惱。果者是三界與界外一切果也。生滅空者
T1707_.33.0328a05: 是無礙道空。故瓔珞經云等覺菩薩與妙覺
T1707_.33.0328a06: 佛生滅爲異。此明法身帶於生滅也。有果空
T1707_.33.0328a07: 者苦諦無相名有果空。集諦無生名因空自
T1707_.33.0328a08: 上來明染法空竟。薩婆若亦空明淨法空。薩
T1707_.33.0328a09: 婆若空明智徳空。滅果空者明斷徳空。徳行
T1707_.33.0328a10: 雖衆不出此二也。又薩婆若亦空者明菩提
T1707_.33.0328a11: 空滅果空者明涅槃空
T1707_.33.0328a12: 惑前已空故佛得三無爲果智縁滅非智縁滅
T1707_.33.0328a13: 虚空薩婆若果空也 惑前已空故者如來已
T1707_.33.0328a14: 出衆惑之外。故云惑前已空又解未斷煩惱
T1707_.33.0328a15: 時本來寂滅。故云惑前已空。佛得三無爲果
T1707_.33.0328a16: 者總擧三徳也。智縁滅者名數縁滅無爲。非
T1707_.33.0328a17: 智縁滅者非數縁滅無爲。虚空者法性虚空
T1707_.33.0328a18: 無爲。薩婆若果空者明佛果體空
T1707_.33.0328a19: 善男子若有修習聽説無聽無説如虚空法同
T1707_.33.0328a20: 法性聽同説同一切法皆如也 善男子若有
T1707_.33.0328a21: 修習聽説下。答中第六勸行信受持。護佛果
T1707_.33.0328a22: 義。就文有二初正勸信明聽説同如虚空。次
T1707_.33.0328a23: 大王下總結答前問。初文云聽説同如虚空
T1707_.33.0328a24: 故。大品云聽如幻人聽説如幻人説故。無説
T1707_.33.0328a25: 無聽答上問也故。淨名經云夫説法者無説
T1707_.33.0328a26: 無示。其聽法者無聞無得也。如虚空法同法
T1707_.33.0328a27: 性聽同説同一切法皆如也。如虚空者況上
T1707_.33.0328a28: 聽説如虚空也。法同法性者淨名云法同法
T1707_.33.0328a29: 性入諸法故也。論其空理絶於聽説故云一
T1707_.33.0328b01: 切法皆如也
T1707_.33.0328b02: 大王菩薩修護佛果爲若此護般若波羅蜜者
T1707_.33.0328b03: 爲護薩婆若十力十八不共法五眼五分法身
T1707_.33.0328b04: 四無量心一切功徳果爲若此 大王菩薩修
T1707_.33.0328b05: 護佛果爲若此者總結。答上護果義也。護般
T1707_.33.0328b06: 若波羅蜜者爲護薩婆若者廣擧其因爲成其
T1707_.33.0328b07: 果。欲明因無別因由果故因。果無別果由因
T1707_.33.0328b08: 故果。是故護因即爲護果。十八不共法乃至
T1707_.33.0328b09: 五分法身者廣擧果徳由因得也
T1707_.33.0328b10: 佛説法時無量人衆皆得法眼淨性地信地有
T1707_.33.0328b11: 百千人皆得大空菩薩大行 佛説法時無量
T1707_.33.0328b12: 人下。品中第三大段明諸人悟道。法眼淨者
T1707_.33.0328b13: 小乘見道。初證四諦明白。故云法眼淨也。今
T1707_.33.0328b14: 説大乘。何以得小果者。説是其一但受悟不
T1707_.33.0328b15: 同所得果異。如淨名云。但佛以一音演説法。
T1707_.33.0328b16: 衆生隨類各得解。又釋云如來布慈悲雲雨
T1707_.33.0328b17: 實相雨。大根大莖受其大潤小根小莖受其
T1707_.33.0328b18: 小潤。悟在物根不在法也。又云始證初地名
T1707_.33.0328b19: 見道亦名法眼淨。性地者即十解已上。信地
T1707_.33.0328b20: 即十信已下。皆得大空者初地已上二空増
T1707_.33.0328b21: 長心&MT05422;大寂名大空也。大行者初地已上八
T1707_.33.0328b22: 萬四千諸度行也
T1707_.33.0328b23: 仁王般若經疏卷上二終
T1707_.33.0328b24:
T1707_.33.0328b25:
T1707_.33.0328b26:
T1707_.33.0328b27:
T1707_.33.0328b28:
T1707_.33.0328b29:
T1707_.33.0328c01:
T1707_.33.0328c02:
T1707_.33.0328c03: 仁王般若經疏卷中三
T1707_.33.0328c04:  吉藏法師撰 
T1707_.33.0328c05:   仁王護國般若波羅蜜經菩薩教化品第
T1707_.33.0328c06:
T1707_.33.0328c07: 前品依空護佛果。即方便智實智。此品依五
T1707_.33.0328c08: 忍十地化衆生。即實智方便故言教化品。前
T1707_.33.0328c09: 品非無因爲成其果。此品非無果爲成其因。
T1707_.33.0328c10: 又起如幻教迹化如幻衆生。故云教化品。就
T1707_.33.0328c11: 此品中分爲二段。初問二答。初問中三初問
T1707_.33.0328c12: 十地自利行相。二問利他行化相。三問所化
T1707_.33.0328c13: 衆生徳行相貎
T1707_.33.0328c14: 白佛言世尊護十地行菩薩云何行可行云何
T1707_.33.0328c15: 行化衆生以何相衆生可化 初段中護十地
T1707_.33.0328c16: 者牒所修十地位也。言云何行可行者問何
T1707_.33.0328c17: 等行法可依之修行成十地得自行。第二問
T1707_.33.0328c18: 云何行化衆生者。問菩薩行化用何等法化
T1707_.33.0328c19: 衆生。第三問言以何相衆生可化者。問所化
T1707_.33.0328c20: 衆生之體相
T1707_.33.0328c21: 佛言大王五忍是菩薩法伏忍上中下信忍上
T1707_.33.0328c22: 中下順忍上中下無生忍上中下寂滅忍上下
T1707_.33.0328c23: 名爲諸佛菩薩修般若波羅蜜 佛言下第二
T1707_.33.0328c24: 答前三問即爲三段。初從五忍是菩薩法下。
T1707_.33.0328c25: 説十四忍具足答初問自行。從白佛言云何
T1707_.33.0328c26: 菩薩本業清淨乃至諸鬼神現身修行般若答
T1707_.33.0328c27: 前第二外化行問。從佛告大王汝先言下竟
T1707_.33.0328c28: 品答第三問。就前自行中有二。初略説五忍
T1707_.33.0328c29: 明自行體。善男子下第二廣分別十四忍顯
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