SAT DB

T1707_.33.0335a01: 故云除前餘習無明縁也。無明習相故煩惱
T1707_.33.0335a02: 者是諸舊煩惱四住地是客煩惱。能所並 &MT05415;

T1707_.33.0335a03: 境智倶寂故云理窮一切盡
T1707_.33.0335a04: 圓智無相三界王三十生盡等大覺大寂無爲
T1707_.33.0335a05: 金剛藏一切報盡無極悲第一義諦常安穩窮
T1707_.33.0335a06: 源盡性妙智存　圓智無相下第二三行頌佛
T1707_.33.0335a07: 地上忍即爲六別。圓智者境盡智無名圓智
T1707_.33.0335a08: 即是一切種智。三界王者無上法王亦十三
T1707_.33.0335a09: 王外佛是法輪王。三十生盡者十地各三生
T1707_.33.0335a10: 盡也因成果熟故言等大覺。大寂無爲即上
T1707_.33.0335a11: 忍言金剛者無惑之金剛也。言一切報盡者
T1707_.33.0335a12: 分段變易倶盡也。言無極悲者明其恩徳即
T1707_.33.0335a13: 是無縁大悲。第一義諦常安穩者涅槃佛性
T1707_.33.0335a14: 理中精最名爲第一。深有所以名爲義知一
T1707_.33.0335a15: 切法不二之相故言常安穩。窮源盡性者因
T1707_.33.0335a16: 盡名窮源見終名盡性種智常凝故名云妙智
T1707_.33.0335a17: 存。上來四十五行別頌五忍竟
T1707_.33.0335a18: 三賢十聖住果報唯佛一人居淨土一切衆生
T1707_.33.0335a19: 暫住報登金剛源居淨土如來三業徳無極我
T1707_.33.0335a20: 今月光禮三寶法王無上人中樹覆蓋大衆無
T1707_.33.0335a21: 量光常口説法非無義心智寂滅無縁照人中
T1707_.33.0335a22: 師子爲衆説大衆歡喜散金華百億萬土六大
T1707_.33.0335a23: 動含生之生受妙報天尊快説十四王是故我
T1707_.33.0335a24: 今略歎佛　三賢十聖下大段第三。八行總
T1707_.33.0335a25: 結五忍中有三。初兩行明淨土分齊第二一
T1707_.33.0335a26: 行歎如來三業功徳後之五行歎三業益物。
T1707_.33.0335a27: 初句云三賢十聖住果報者住分段變易報土
T1707_.33.0335a28: 也。又三賢住分段同居報土十聖住實報無
T1707_.33.0335a29: 障礙報土。第二句云唯佛者無一人住常寂
T1707_.33.0335b01: 光土。第三句云暫住報者前二士皆是生滅
T1707_.33.0335b02: 無常。第四句云金剛源者唯佛一人居純清
T1707_.33.0335b03: 淨土。第三一行歎三業功徳中上半口業歎
T1707_.33.0335b04: 下半身業歎文相顯可知。就後五行歎三業
T1707_.33.0335b05: 利益中初行言法王無上人中樹者明身光益
T1707_.33.0335b06: 物。如來無上法王道王大千陰覆一切。喩如
T1707_.33.0335b07: 世間樹故云覆蓋大衆。第二行初句歎口説。
T1707_.33.0335b08: 如來説常無常一切法皆深有所以故云非無
T1707_.33.0335b09: 義。下句歎意業寂如來大寂三昧不縁而照
T1707_.33.0335b10: 因縁相絶故云無縁照。第三行明師子吼説
T1707_.33.0335b11: 除疑令衆生歡喜。第四行身通六動令衆生
T1707_.33.0335b12: 得果。第五行結歎天尊快説者佛出世人天
T1707_.33.0335b13: 之表故云天尊快説。十四王者習種銅輪性
T1707_.33.0335b14: 種銀輪道種金輪王十地名十。即爲十三佛
T1707_.33.0335b15: 爲三界王合前十三爲十四王也。是故我今
T1707_.33.0335b16: 略歎者月光自謙慧光微薄不能廣歎如來智
T1707_.33.0335b17: 故云略歎佛也
T1707_.33.0335b18: 時諸大衆聞月光王歎十四王無量功徳藏得
T1707_.33.0335b19: 大法利即於座中有十恒河沙天王十恒河沙
T1707_.33.0335b20: 梵王十恒河沙鬼神王乃至三趣得無生法忍
T1707_.33.0335b21: 八部阿須輪王現轉鬼身天上受道三生入正
T1707_.33.0335b22: 位者或四生五生乃至十生得入正位證聖人
T1707_.33.0335b23: 性得一切無量果報　時諸大衆下第三明大
T1707_.33.0335b24: 衆聞法得益。長行有三段初明諸天人得益。
T1707_.33.0335b25: 乃至下第二三趣獲利。三生下第三得道延
T1707_.33.0335b26: 促不同獲益遲疾。初明天王得無生忍。就別
T1707_.33.0335b27: 七地已上名無生忍。就通初地已上名無生
T1707_.33.0335b28: 忍。三趣得益生者無生通上下。三趣者人天
T1707_.33.0335b29: 神三趣也。非三途三途不堪不受道故。八部
T1707_.33.0335c01: 者四天王住下有四修羅王。一羅睺阿修羅
T1707_.33.0335c02: 王二毘摩質多羅阿修羅王三般利阿修羅王
T1707_.33.0335c03: 四毘樓闍阿修羅王。須彌山下復有四大阿
T1707_.33.0335c04: 修羅一恐 &T072933;

二富樓摩三婆羅呵四兜牟樓故
T1707_.33.0335c05: 云八部阿修羅也。出三藏記也。三生下第三
T1707_.33.0335c06: 明入道延促有四句。三生四生五生十生經
T1707_.33.0335c07: 歴不同延促有異。聞法已後更經三四等生
T1707_.33.0335c08: 得入也。所言正位者有二義。一人空正位十
T1707_.33.0335c09: 解已上得人空二法空正位初地已上得無生
T1707_.33.0335c10: 正位
T1707_.33.0335c11: 仁王般若經疏卷中三終
T1707_.33.0335c12:
T1707_.33.0335c13:
T1707_.33.0335c14:
T1707_.33.0335c15: 仁王般若經疏卷中四
T1707_.33.0335c16: 　吉藏法師撰　
T1707_.33.0335c17: 佛告諸得道果實天衆善男子是月光王已於
T1707_.33.0335c18: 過去十千劫中龍光王佛法中爲四住開士我
T1707_.33.0335c19: 爲八住菩薩今於我前大師子吼如是如是
T1707_.33.0335c20: 佛告諸得道果實天衆下第四佛述讃月光久
T1707_.33.0335c21: 供多佛。文有五段第一發月光本迹。如是如
T1707_.33.0335c22: 是下第二略述第三從善男子下訖有心得無
T1707_.33.0335c23: 心得廣述。第四從是以波若功徳下訖不可
T1707_.33.0335c24: 思議。歎波若忘言離著如風空中行。第五從
T1707_.33.0335c25: 善男子此功徳藏訖功徳。狹量月光所説與
T1707_.33.0335c26: 十三法師所説勝劣。第一發迹中有二初告
T1707_.33.0335c27: 天上得道賢聖衆。二善男子下發月光迹。四
T1707_.33.0335c28: 住者十地明義即第四炎地八住即第八不動
T1707_.33.0335c29: 地。師子吼者歎教是了義決定之説。如是下
T1707_.33.0336a01: 第二略述中二句初述月光所説。第二引佛
T1707_.33.0336a02: 證誠如是如是者述可之言
T1707_.33.0336a03: 如汝所解得眞義説不可思議不可度量唯佛
T1707_.33.0336a04: 與佛乃知斯事善男子其所説十四般若波羅
T1707_.33.0336a05: 蜜三忍地地上中下三十忍一切行藏一切佛
T1707_.33.0336a06: 藏不可思議　如汝所解者稱其義也。不可
T1707_.33.0336a07: 思議者無得正觀異名也。不可度量者非二
T1707_.33.0336a08: 乘下位之境界也。唯佛與佛者第二引佛證
T1707_.33.0336a09: 誠月光所説。善男子下第三廣述文有四。初
T1707_.33.0336a10: 略述十四忍二何以故下廣述十四忍功能。
T1707_.33.0336a11: 三一切衆生下擧空釋成四結無心得。初略
T1707_.33.0336a12: 述十四忍中所説十四波若者總牒前所説十
T1707_.33.0336a13: 四忍名十四波若名異體同。下別明十四。言
T1707_.33.0336a14: 三忍者伏忍中三忍一信二止三堅忍。言地
T1707_.33.0336a15: 地上中下爲三十忍者釋有二義。一就十地
T1707_.33.0336a16: 各有上中下爲三十忍。二就伏忍中習種爲
T1707_.33.0336a17: 下性種名中道種名上。三位各十故成三十
T1707_.33.0336a18: 忍。前解爲正。一切行藏者即是名因藏。一切
T1707_.33.0336a19: 佛藏是名果藏辨佛果地功徳蘊積名藏。即
T1707_.33.0336a20: 是佛圓覺忍通前十三爲十四波若。因果倶
T1707_.33.0336a21: 證無所得名不可思議
T1707_.33.0336a22: 何以故一切諸佛是中生是中滅是中化而無
T1707_.33.0336a23: 生無滅無化無自無他第一無二非化非不化
T1707_.33.0336a24: 非相非無相無來無去如虚空故　何以故下
T1707_.33.0336a25: 第二廣述十四忍功能文有二。初約出用次
T1707_.33.0336a26: 約悟入。初約出用者諸法本自不生今亦不
T1707_.33.0336a27: 滅。以因縁故於無分別中爲衆生説有生滅。
T1707_.33.0336a28: 文云一切諸佛是中生者依忍化現成佛名生。
T1707_.33.0336a29: 是中滅者滅惑化隱名滅。是中化者依忍化
T1707_.33.0336b01: 衆生也。次約悟入明無生滅等。文云無生無
T1707_.33.0336b02: 滅無化者上來爲縁出用説生滅化等諸事。
T1707_.33.0336b03: 若知生等即無生滅故不假言。恐衆生隨名
T1707_.33.0336b04: 著相故還點向所説生者名無生。無滅無化
T1707_.33.0336b05: 等例然。亦得用無生破前生無滅故破前滅
T1707_.33.0336b06: 無化破前化生也。無自無他者自心不生名
T1707_.33.0336b07: 不自不見前境故云無他。亦云不見自名滅
T1707_.33.0336b08: 我不見他名滅我所。第一無二者境智倶寂故
T1707_.33.0336b09: 云第一無二也。非化非不化者無得正觀居
T1707_.33.0336b10: 心有時説化爲不化有時説不化爲化。故云
T1707_.33.0336b11: 非化非不化豈得以常人定執消文也。非無
T1707_.33.0336b12: 相者恐衆生聞悟入之言謂皆無所有故云非
T1707_.33.0336b13: 無相。如大品云無所得得如是得無所得義

T1707_.33.0336b14:

耳。無來無去者來無所從去無所至

乃至

無依

T1707_.33.0336b15: 無得故云如虚空
T1707_.33.0336b16: 一切衆生無生滅無縛解非因非果非不因果
T1707_.33.0336b17: 煩惱我人知見受者我所者一切苦受行空故
T1707_.33.0336b18: 一切法集幻化五陰無含無散法同法性寂然
T1707_.33.0336b19: 空故法境界空空無相不轉不顛倒不順幻化
T1707_.33.0336b20: 一切衆生下第三擧空釋成就中有五子段。
T1707_.33.0336b21: 一明衆生空從一切苦受下二明法空。從法
T1707_.33.0336b22: 境界空下三明境空從無三寶下四明凡聖空
T1707_.33.0336b23: 波若無知下五明知空。初明生空文云衆生
T1707_.33.0336b24: 無生滅。衆生本無所得離苦故云無生無滅。
T1707_.33.0336b25: 離集故無縛無解無集故非因無苦故非果。
T1707_.33.0336b26: 以因縁隨俗非不因果衆生假名非無佛性
T1707_.33.0336b27: 因非無涅槃果。衆生生死名煩惱五陰中生
T1707_.33.0336b28: 名我。假名行者名人意識名知者。眼識爲見
T1707_.33.0336b29: 者命根不斷名壽者。文云受者即領違順名
T1707_.33.0336c01: 受者。於五陰中見我所者明生空竟。第二明
T1707_.33.0336c02: 法空文云一切苦受行空故者觀五陰内一切
T1707_.33.0336c03: 苦皆空。五陰和合名法集以無其實名幻化。
T1707_.33.0336c04: 五陰本來清淨故云無含無散。體知五陰即
T1707_.33.0336c05: 是眞如故云法同法性寂然空故。第三明境
T1707_.33.0336c06: 空文云法境界空能觀之心既淨所觀之境
T1707_.33.0336c07: 亦空故云境界空。實相門中無相不相故云
T1707_.33.0336c08: 空無相。相不能動故云不轉離惑故以名不
T1707_.33.0336c09: 顛倒。離解故名不順知諸法空故名幻化
T1707_.33.0336c10: 無三寶無聖人無六道如虚空故般若無知無
T1707_.33.0336c11: 見不行不縁不因不受不得一切照相故行道
T1707_.33.0336c12: 相斯行道相如虚空故法相如是何可有心得
T1707_.33.0336c13: 無心得　第四段明凡聖空。無三寶無聖人
T1707_.33.0336c14: 名聖空無六道名凡空。第五段明智空。文云
T1707_.33.0336c15: 波若無知波若名智慧。今言無知者絶於知
T1707_.33.0336c16: 相故言無知。不可定智慧審波若下諸句例
T1707_.33.0336c17: 然。無知無見忘於見知也。縁觀並寂故云不
T1707_.33.0336c18: 行不縁不受波若名故云不因不受。内證眞
T1707_.33.0336c19: 如故云不得一切照相。諸法無所有故云斯
T1707_.33.0336c20: 行道相如虚空故。亦云無分別故同虚空。第
T1707_.33.0336c21: 四結法相如是。盡皆空者何可有心得無心
T1707_.33.0336c22: 得也。又云以離有相故不可有心得。以離無
T1707_.33.0336c23: 相故不可無心得
T1707_.33.0336c24: 是以般若功徳不可衆生中行而行不可五陰
T1707_.33.0336c25: 法中行而行不可境中行而行不可解中行而
T1707_.33.0336c26: 行是故般若不可思議而一切諸佛菩薩於中
T1707_.33.0336c27: 行故亦不可思議一切諸如來於幻化無住法
T1707_.33.0336c28: 中化亦不可思議　是以波若下大段第四明
T1707_.33.0336c29: 波若忘言離著就中有二。初依空起行第二
T1707_.33.0337a01: 歎説。就起行中有四句。初明不可得衆生中
T1707_.33.0337a02: 行而行以生空無所有故。二不可得五陰中
T1707_.33.0337a03: 行而行以法空無所有故。三不可得境中行
T1707_.33.0337a04: 而行以境空無所有故。四不可得解中行以
T1707_.33.0337a05: 而行以知空無所有故。第二歎説中有三。第
T1707_.33.0337a06: 一是故波若不可思議歎十四波若。二出生
T1707_.33.0337a07: 三世諸佛不可思議。三知俗虚幻而能化益
T1707_.33.0337a08: 善男子此功徳藏假使無量恒河沙第十三灌
T1707_.33.0337a09: 頂開士説是功徳百千億分中如王所説如海
T1707_.33.0337a10: 一渧我今略述分義功徳有大利益一切衆生
T1707_.33.0337a11: 亦爲過去來今無量諸如來之所述可三賢十
T1707_.33.0337a12: 聖讃歎無量是月光王分義功徳　善男子下
T1707_.33.0337a13: 大段第五狹量説中有二。一正狹量第二我
T1707_.33.0337a14: 今下歎説利益。初就狹量中歎月光所説功
T1707_.33.0337a15: 徳如大海水。十地菩薩説如海一滴。又解不
T1707_.33.0337a16: 然月光所説如海一滴十地菩薩説如大海
T1707_.33.0337a17: 水。以是勝故經言灌頂開士説是功徳百千
T1707_.33.0337a18: 億分中王所説如海一滴。不及十地菩薩説
T1707_.33.0337a19: 如大海。第二利益中有三。初我今下約釋迦
T1707_.33.0337a20: 所説以明月光説眞能益衆生。二去來今下
T1707_.33.0337a21: 約三世佛述印可。三三賢下約四十賢聖歎
T1707_.33.0337a22: 月光分義功徳挍量竟
T1707_.33.0337a23: 善男子是十四法門三世一切衆生一切三乘
T1707_.33.0337a24: 一切諸佛之所修習未來諸佛亦復如是若一
T1707_.33.0337a25: 切諸佛菩薩不由此門得薩婆若者無有是處
T1707_.33.0337a26: 何以故一切諸佛及菩薩無異路故是故一切
T1707_.33.0337a27: 諸善男子若有人聞諸忍法門信忍止忍堅忍
T1707_.33.0337a28: 善覺忍離達忍明慧忍炎慧忍勝慧忍法現忍
T1707_.33.0337a29: 遠達忍等覺忍慧光忍灌頂忍圓覺忍者　善
T1707_.33.0337b01: 男子是十四法門下大段第五。牒上所説結
T1707_.33.0337b02: 勸修學就中有三。第一明三世同修顯行要
T1707_.33.0337b03: 勝。第二若有人聞下歎益勸修。第三時諸衆
T1707_.33.0337b04: 中有十億下明聞説獲益。就初顯行要勝中
T1707_.33.0337b05: 文有三。初正明三世同修同説。二若一切諸
T1707_.33.0337b06: 佛菩薩不由下明上同修同説所以。三何以
T1707_.33.0337b07: 故下傳釋上同修意以無異道故。若有人聞
T1707_.33.0337b08: 下第二歎益勸修。就中有二。初更列十四忍
T1707_.33.0337b09: 名二是人超過下歎經功能初列十四忍名。
T1707_.33.0337b10: 一信忍謂習種性二止忍謂性種性三堅忍謂
T1707_.33.0337b11: 道種性四善覺忍謂初地五離達忍謂二地六
T1707_.33.0337b12: 明慧忍謂三地七炎慧忍謂四地八勝慧忍謂
T1707_.33.0337b13: 五地九法現忍謂六地十遠達忍謂七地十一
T1707_.33.0337b14: 等覺忍謂八地十二慧光忍謂九地十三灌頂
T1707_.33.0337b15: 忍謂第十地十四圓覺忍謂佛地如來萬徳
T1707_.33.0337b16: 是人超過百劫千劫無量恒河沙生生苦難入
T1707_.33.0337b17: 此法門現身得報時諸衆中有十億同名虚空
T1707_.33.0337b18: 藏海菩薩歡喜法樂各各散華於虚空中變成
T1707_.33.0337b19: 無量華臺上有無量大衆説十四正行十八梵
T1707_.33.0337b20: 六欲天王亦散寶華各坐虚空臺上説十四正
T1707_.33.0337b21: 行受持讀誦解其義理無量諸鬼神現身修行
T1707_.33.0337b22: 般若波羅蜜　是人超過下第二明歎經功能
T1707_.33.0337b23: 第二歎益勸修訖。第三時諸下大衆聞法獲
T1707_.33.0337b24: 益散華供養文有三。初菩薩歡喜供養十四
T1707_.33.0337b25: 忍名十四正行。二十八梵天勸喜供養。三無
T1707_.33.0337b26: 量諸鬼神下明鬼神供養。略不明餘衆供養。
T1707_.33.0337b27: 言十八梵者初禪有三謂一梵衆二梵輔三大
T1707_.33.0337b28: 梵。二禪有三一小光二無量光三光音。三禪
T1707_.33.0337b29: 有三一小淨二遍淨三無量淨。第四禪有九
T1707_.33.0337c01: 一福生二福愛三廣果此三天凡聖共住四無
T1707_.33.0337c02: 想天唯外道凡夫住。五無煩六無熱七善現
T1707_.33.0337c03: 八善可見九色究竟。此五唯那含等聖人住。
T1707_.33.0337c04: 唯第四禪有色地故云十八梵不説無色界。
T1707_.33.0337c05: 言鬼神現身修行者以其過去修敬故令得修
T1707_.33.0337c06: 行波若。以其毀戒故墮鬼中答第二問明利
T1707_.33.0337c07: 他行相竟
T1707_.33.0337c08: 佛告大王汝先言云何衆生相可化若以幻化
T1707_.33.0337c09: 身見幻化者是菩薩眞行化衆生衆生識初一
T1707_.33.0337c10: 念識異木石生得善生得惡惡爲無量惡識本
T1707_.33.0337c11: 善爲無量善識本　第三佛告大王汝先言下
T1707_.33.0337c12: 答前所化衆生問文有三。第一欲答故牒其
T1707_.33.0337c13: 問故云何衆生相可化。第二若以幻化下正
T1707_.33.0337c14: 答。第三時衆下明得益。就正答中有二。初就
T1707_.33.0337c15: 悟入以答亦名略答。亦名爲無所得以答。文
T1707_.33.0337c16: 云若以幻化身見幻化者是菩薩眞行化衆生
T1707_.33.0337c17: 者知身相本自不生。爲化衆生故名幻化身。
T1707_.33.0337c18: 衆生本來不有而今言化者以不有而有故云
T1707_.33.0337c19: 見幻化也。知能化所化本來清淨故云眞行
T1707_.33.0337c20: 化衆生也。衆生識初一念下第二廣答。亦云
T1707_.33.0337c21: 約出用答亦云約俗諦幻有答。文有五。初定
T1707_.33.0337c22: 是善惡心異木石。第二色名色蓋下出五陰
T1707_.33.0337c23: 名。第三蓋者下釋名廣解。第四大王下簡凡
T1707_.33.0337c24: 聖色麁細不同。第五衆生者下明一切法結
T1707_.33.0337c25: 屬世諦。初云衆生識初一念識異木石生得
T1707_.33.0337c26: 善生得惡惡爲無量惡識本善爲無量善識本
T1707_.33.0337c27: 乃至金剛菩薩者解者不同不能具出。今且
T1707_.33.0337c28: 依經以釋。涅槃經云如雪山藥如是一味隨
T1707_.33.0337c29: 其流處有種種味。其藥眞味停留在山猶如
T1707_.33.0338a01: 滿月。合譬云一味者譬佛性。以煩惱故出種
T1707_.33.0338a02: 種味所謂地獄畜生等。今謂一味者即是無
T1707_.33.0338a03: 所得不二之眞性也。復云如是一味隨其流
T1707_.33.0338a04: 處有種種味異者。依無所得眞性起有所得
T1707_.33.0338a05: 妄想。即成無明煩惱起業成六道報也。又
T1707_.33.0338a06: 大品云諸法無所有如是有如是有。如無所
T1707_.33.0338a07: 有。是事不知名爲無明。實相與無明住地本
T1707_.33.0338a08: 來無前後。但衆生於無所有中横起憶想分
T1707_.33.0338a09: 別長流六道。變迷得解知煩惱本來是涅槃
T1707_.33.0338a10: 有何初後。故此經云初一念識支本識解性
T1707_.33.0338a11: 故異木石耳。文云生得善生得惡者縁善境
T1707_.33.0338a12: 界起於識善。此識善則從自性眞實善正因
T1707_.33.0338a13: 所生。復縁善事而起此識則善也。若縁惡境
T1707_.33.0338a14: 界起於識惡此識惡則從無明熏習生因所
T1707_.33.0338a15: 生。復縁惡事而起此識則名惡也。惡爲無量
T1707_.33.0338a16: 惡識本善爲無量善識本者。此初一念善惡
T1707_.33.0338a17: 之識熏習之功各生無量善惡習果也
T1707_.33.0338a18: 初一念金剛終一念於中生不可説不可説識
T1707_.33.0338a19: 成衆生色心是衆生根本色名色蓋心名識蓋
T1707_.33.0338a20: 想蓋受蓋行蓋蓋者陰覆爲用身名積聚　初
T1707_.33.0338a21: 一念金剛終一念於中生不可説不可説識。此
T1707_.33.0338a22: 意於生死内既無明縁念念起生滅心也。故
T1707_.33.0338a23: 云不可説識此明成衆生因也。成衆生色心
T1707_.33.0338a24: 者辨果。文云衆生根本者結初一念識是成
T1707_.33.0338a25: 衆生本。又解初一念者此明相續之始。此乃
T1707_.33.0338a26: 無始爲始。金剛終一念者若小乘分段終大
T1707_.33.0338a27: 乘變易終也。色名色蓋下第二略出五陰名。
T1707_.33.0338a28: 蓋者下第三釋名廣解。蓋者陰覆爲用身名
T1707_.33.0338a29: 積聚假名之身爲五陰所成故云積聚
T1707_.33.0338b01: 大王此一色法生無量色眼所得爲色耳所得
T1707_.33.0338b02: 爲聲鼻所得爲香舌所得爲味身所得爲觸堅
T1707_.33.0338b03: 持名地水名潤火名熱輕動名風生五識處名
T1707_.33.0338b04: 根如是一色一心有不可思議色心　此一色
T1707_.33.0338b05: 法生無量色者依成實十四種色爲色陰。陰
T1707_.33.0338b06: 蓋衆生不能得出離生死。初明五塵色次明
T1707_.33.0338b07: 四大色次明五根色。文相甚顯。如是一色下
T1707_.33.0338b08: 總結色心有不可思議色心
T1707_.33.0338b09: 大王凡夫六識麁故得假名青黄方圓等無量
T1707_.33.0338b10: 假色法聖人六識淨故得實法色香味觸一切
T1707_.33.0338b11: 實色法衆生者世諦之名也若有若無但生衆
T1707_.33.0338b12: 生憶念名爲世諦　大王凡夫六識下第四簡
T1707_.33.0338b13: 凡聖色麁細分別。凡夫六識總相聚法故言
T1707_.33.0338b14: 得假名上青黄。聖人分別四微等故言得實。
T1707_.33.0338b15: 又云聖人縁法界六識得眞實法也。衆生者
T1707_.33.0338b16: 世諦之名下第五明衆生一切法屬世諦。文
T1707_.33.0338b17: 有三初總標一切屬世諦。第二相續假下明
T1707_.33.0338b18: 三假屬世諦。第三大王下明諸佛賢聖稱境
T1707_.33.0338b19: 而知皆如幻有結屬世諦。前總中有二。初明
T1707_.33.0338b20: 一切法皆如空花悉屬世諦。二無佛出世前
T1707_.33.0338b21: 下明立因縁名字。就前有二。初明衆生若有
T1707_.33.0338b22: 若無皆如幻化名爲因
T1707_.33.0338b23: 世諦假誑幻化故有乃至六道幻化衆生見幻
T1707_.33.0338b24: 化幻化見幻化婆羅門刹利毘舍首陀神我等
T1707_.33.0338b25: 色心名爲幻諦幻諦法無佛出世前無名字無
T1707_.33.0338b26: 義名幻法幻化無名字無體相無三界名字無
T1707_.33.0338b27: 善惡果報六道名字　假誑幻化故有乃至六
T1707_.33.0338b28: 道亦如幻化名爲無果。以衆生虚妄憶想爲
T1707_.33.0338b29: 假誑所成故有人天六道之名。若達此妄本
T1707_.33.0338c01: 來不有故云幻化見幻化也。二婆羅門下明
T1707_.33.0338c02: 貴賤皆如幻化悉入世諦。又解前明凡夫取
T1707_.33.0338c03: 假色爲實。次幻化見幻化下明聖人知假色
T1707_.33.0338c04: 是虚。此文應言幻師見幻而言衆生者此是
T1707_.33.0338c05: 佛衆生也。第二立因縁名字中有二初明無
T1707_.33.0338c06: 佛出世無一切因縁名字
T1707_.33.0338c07: 大王是故諸佛出現於世爲衆生故説作三界
T1707_.33.0338c08: 六道名字是名無量名字如空法四大法心法
T1707_.33.0338c09: 色法相續假法非一非異一亦不續異亦不續
T1707_.33.0338c10: 非一非異故名續諦　二大王下明佛出世爲
T1707_.33.0338c11: 衆生立一切世界六道無量種種色心等名
T1707_.33.0338c12: 字。可知第二明三假屬世諦。一相續假者與
T1707_.33.0338c13: 成實師異。若見諸法是一是常見。若見諸法
T1707_.33.0338c14: 念念異是斷見。離此二見知前法生後後法。
T1707_.33.0338c15: 法次第生法此明因縁續義。故文云一亦不
T1707_.33.0338c16: 續異亦不續。絶於前後故故不相續也
T1707_.33.0338c17: 相待假法一切名相待亦名不定相待如五色
T1707_.33.0338c18: 等法有無一切等法一切法皆縁成假成衆生
T1707_.33.0338c19: 倶時因果異時因果三世善惡一切幻化是幻
T1707_.33.0338c20: 諦衆生　相待假者有二。亦名別待亦名通
T1707_.33.0338c21: 待。如長短老少好惡名爲別待。如長待不長
T1707_.33.0338c22: 一切萬物皆不定。不長外隨待一物故云不
T1707_.33.0338c23: 定亦名通待。縁成假者即因成假四塵成四
T1707_.33.0338c24: 大。四大成五根五根成衆生故縁成。文云五
T1707_.33.0338c25: 色者云五根爲五色。亦云青黄赤白雜色爲
T1707_.33.0338c26: 五色。文云倶時因果現在五果三因名倶時
T1707_.33.0338c27: 因果異時因果者過去二因望現在五果名異
T1707_.33.0338c28: 時。又云倶時因是縁因異時因是生因。若約
T1707_.33.0338c29: 外法梁椽成舍名倶時。十二時成日名異時
T1707_.33.0339a01: 因果
T1707_.33.0339a02: 大王若菩薩如上所見衆生幻化皆以假誑如
T1707_.33.0339a03: 空中華十住菩薩諸佛五眼如幻諦而見菩薩
T1707_.33.0339a04: 化衆生爲若此時諸有無量天子及諸大衆得
T1707_.33.0339a05: 伏忍者得空無生忍乃至一地十地不可思議
T1707_.33.0339a06: 徳行　第三大王下明諸佛菩薩五眼亦名世
T1707_.33.0339a07: 諦。文云若菩薩如上所見衆生幻化。如空中
T1707_.33.0339a08: 花衆生本來無所有。以虚妄而有譬如空花。
T1707_.33.0339a09: 諸佛五眼如幻諦而見如境而知如理而知照
T1707_.33.0339a10: 縁觀並 &MT01156;

故云爲若此也。時諸有無量下答
T1707_.33.0339a11: 問中大段第三聞法獲益。初諸天子下明得
T1707_.33.0339a12: 道人。伏忍下明得益差別地前三賢名伏忍。
T1707_.33.0339a13: 空忍者四地已上順無相空。以七地已上名
T1707_.33.0339a14: 無生忍。初三地信忍略不説之。初地名一地
T1707_.33.0339a15: 至法雲名十地。廣大如虚空名不可思議徳
T1707_.33.0339a16: 行也
T1707_.33.0339a17: 仁王護國般若波羅蜜經二諦品第四
T1707_.33.0339a18: 此品所以而來者。上觀空教化明實智方便
T1707_.33.0339a19: 皆空不二。亦可了護因護果畢竟無差。起如
T1707_.33.0339a20: 幻化以化衆生。化不孤起必有所觀境界教。
T1707_.33.0339a21: 境界教是何。所謂二諦。二諦者眞俗非一名
T1707_.33.0339a22: 爲二。即不虚名諦故云二諦品。二諦之義佛
T1707_.33.0339a23: 法大宗。若欲委論境之與教諸解非一不能
T1707_.33.0339a24: 具述。今言二諦者以因縁空有爲世諦。因縁
T1707_.33.0339a25: 有空爲眞諦。至論諸法本來不二爲因縁故
T1707_.33.0339a26: 説言二耳。就此中一品有三番問答。論辨二
T1707_.33.0339a27: 諦不二即爲三別。第一問答正辨二諦不二。
T1707_.33.0339a28: 第二問答明説法不二。第三問答正辨法門
T1707_.33.0339a29: 不二。就前問答中有二。初問後答。就初問中
T1707_.33.0339b01: 有三一問二難三結問。正辨二諦有無。文言
T1707_.33.0339b02: 第一義諦中有世諦不此正是問也
T1707_.33.0339b03: 爾時波斯匿王白佛言第一義諦中有世諦不
T1707_.33.0339b04: 若言無者智不應二若言有者智不應一一二
T1707_.33.0339b05: 之義其事云何　若言無者智不應二方便智
T1707_.33.0339b06: 實智。若言有者聖人智不應一。若論其理不
T1707_.33.0339b07: 一不二。若定爲一凡夫見俗而應見眞。若定
T1707_.33.0339b08: 有者智不應一此正難也。一二之義其事云
T1707_.33.0339b09: 何此正結問也。但一二之言既難所以月光
T1707_.33.0339b10: 有問。故言一二之其事云何
T1707_.33.0339b11: 佛告大王汝於過去七佛已問一義二義汝今
T1707_.33.0339b12: 無聽我今無説無聽無説即爲一義二義故諦
T1707_.33.0339b13: 聽諦聽善思念之如法修行七佛偈如是　佛
T1707_.33.0339b14: 告下第二佛答也。就答中有三初長行歎問
T1707_.33.0339b15: 二引七佛偈爲證第三大王下長行正報其
T1707_.33.0339b16: 難。初長行歎問有三。初歎問二略示義宗三
T1707_.33.0339b17: 誡勅。初歎問出王本行願。先已於過去論一
T1707_.33.0339b18: 二義竟。今何故更問此事。汝今下第二略示
T1707_.33.0339b19: 義宗。汝今無聽我今無説者。如幻無所説何
T1707_.33.0339b20: 須汝聞故言無聽。聽者如幻人無所聽何須
T1707_.33.0339b21: 我説。如是無聽無説而不防聽説宛然。一二
T1707_.33.0339b22: 之義亦爾。故淨名云夫説法者無説聽法者
T1707_.33.0339b23: 無聞。若心存聽説即是二見豈得與此經相
T1707_.33.0339b24: 應。諦聽諦聽下第三誡勅勸修。依三慧而修
T1707_.33.0339b25: 行方能達解一二之義也。諦聽諦聽者即是
T1707_.33.0339b26: 聞慧。善思念之即是思慧。如法修行即是修
T1707_.33.0339b27: 慧。第二引七佛偈有八行半分爲四別。第一
T1707_.33.0339b28: 三偈約因縁空有以明二諦不二。第二有三
T1707_.33.0339b29: 行約情解見一二以明二諦不二。第三有兩
T1707_.33.0339c01: 行就譬以明二諦不二。第四半行結勸屬人。
T1707_.33.0339c02: 初三偈即爲三別。初偈標因縁空有二諦章
T1707_.33.0339c03: 門。次偈解釋。第三偈結初偈上半約有空以
T1707_.33.0339c04: 明眞諦。下半偈約空有以明世諦
T1707_.33.0339c05: 無相第一義無自無他作因縁本自有無自無
T1707_.33.0339c06: 他作法性本無性第一義空如諸有本有法三
T1707_.33.0339c07: 假集假有無無諦實無寂滅第一空諸法因縁
T1707_.33.0339c08: 有有無義如是　無相第一義者此辨眞諦也。
T1707_.33.0339c09: 如來説法前後不同先説世諦後明眞諦。此
T1707_.33.0339c10: 明從淺入深。自有先説眞諦後明俗諦此明
T1707_.33.0339c11: 宗歸有本。無相者實相之理絶於有無名爲
T1707_.33.0339c12: 無相。物莫能測名第一仲 &MT05423;

所以名之爲義。
T1707_.33.0339c13: 無自無他作者本來無相豈是今無。既言本
T1707_.33.0339c14: 無相何忽有造作。故云無自無他作。依如西
T1707_.33.0339c15: 域九十五種外道以四作往收義無不盡。故
T1707_.33.0339c16: 涅槃云非自作非他之所作亦非共作非無因
T1707_.33.0339c17: 作。是故勝出諸外道。此經只有二種存略故
T1707_.33.0339c18: 耳。因縁本自有者明因縁空有爲世諦。因縁
T1707_.33.0339c19: 本自有豈是今有。既言本有故言無自無他
T1707_.33.0339c20: 作。故大智論云十二因縁是誰所作。佛言非

T1707_.33.0339c21:

佛作非菩薩作

乃至

非一切聖人所作。故云無

T1707_.33.0339c22: 自無他作也。法性下一偈爲二。上半釋前上
T1707_.33.0339c23: 半下半釋前下半。法性本無性者即是前無
T1707_.33.0339c24: 相第一義。諸法實相名爲法性。法性以無性
T1707_.33.0339c25: 爲法性。此是對性説無性。若無有性亦無無
T1707_.33.0339c26: 性。第一義空如者即是第一義空。以無依無
T1707_.33.0339c27: 得故名空如。諸有本有法者釋前因縁本自
T1707_.33.0339c28: 有。三假集假有者此明無體藉他故有也。第
T1707_.33.0339c29: 三偈無無諦實無還結前無相第一義。寂滅第
T1707_.33.0340a01: 一空結無自無他作。諸法因縁有結前因縁
T1707_.33.0340a02: 本自有。有無義如是總結前十一句也。有者
T1707_.33.0340a03: 結前三偈下半。明有。無者結前三偈上半明
T1707_.33.0340a04: 無。故云有無義如是也。又釋無無諦實無者
T1707_.33.0340a05: 二無遣二實。故云無無諦實無。寂滅第一空
T1707_.33.0340a06: 者有自體本無故云寂滅第一空。一切有爲
T1707_.33.0340a07: 法皆依六因四縁生。故言諸法因縁有。又解
T1707_.33.0340a08: 無無諦實無者一無去於上諸有一無去於上
T1707_.33.0340a09: 無故云無無也。諦實無智照如實智。故云諦
T1707_.33.0340a10: 實無。寂滅第一空者寂滅法中最精絶四句
T1707_.33.0340a11: 離百非。不同二乘斷空故云第一空。諸法因
T1707_.33.0340a12: 縁有有無義如是者總結上也。又解無無者
T1707_.33.0340a13: 一無無世諦一無無眞諦也
T1707_.33.0340a14: 有無本自二譬如牛二角照解見無二二諦常
T1707_.33.0340a15: 不即解心見不二求二不可得非謂二諦一非
T1707_.33.0340a16: 二何可得於解常自一於諦常自二通達此無
T1707_.33.0340a17: 二眞入第一義　有無本自二下第二有三偈。
T1707_.33.0340a18: 就一異約情解以辨二諦不二。初偈略明一
T1707_.33.0340a19: 二第二偈解釋第三偈結歎。初偈爲二上半
T1707_.33.0340a20: 約二情明二諦。下半約觀解明不二。上半初
T1707_.33.0340a21: 句法説次句譬説。有無本自二者有即非無
T1707_.33.0340a22: 無即非有故言本自二。何以得知有無。下句
T1707_.33.0340a23: 譬云如似牛二角。二角相別似於有無義不
T1707_.33.0340a24: 相即。同在一頭似有無體一。照解見不二下
T1707_.33.0340a25: 下半約觀解。佛菩薩心内達照諸法畢竟清
T1707_.33.0340a26: 淨何曾二不二。爲對於二故云照解見不二。
T1707_.33.0340a27: 有人云見不二即是一此是一異之見豈是照
T1707_.33.0340a28: 解。二諦常不即者還約二情故云不即。第
T1707_.33.0340a29: 二偈約達解之心以釋前偈於縁見一二。解
T1707_.33.0340b01: 心見不二者釋前偈上句。前即於縁見有無。
T1707_.33.0340b02: 今辨了悟此有無之二。於解即不二。求二不
T1707_.33.0340b03: 可得者釋第二句譬説。但迷故説二譬之二
T1707_.33.0340b04: 角。變迷成解此二本來不二。求二畢竟無從
T1707_.33.0340b05: 故云不可得。非謂二諦一者釋前下半初句
T1707_.33.0340b06: 照解見無二。本對二説無二其二既無豈得
T1707_.33.0340b07: 存一。故云非謂二諦一。以此而推無二豈得
T1707_.33.0340b08: 還同一見。非二何可得者一既不可得何況
T1707_.33.0340b09: 二耶。第三行結歎上半結前。於解常自一者
T1707_.33.0340b10: 結前解心見不二。此一對二説一莫作一解。
T1707_.33.0340b11: 於諦常自二者結前有無本自二。又解於解
T1707_.33.0340b12: 常自一者二諦體一。於諦常自二者結其義
T1707_.33.0340b13: 異。通達此無二者下半歎益明内外並 &MT01156;

。有
T1707_.33.0340b14: 無雙寂無依無得平等清淨。故云通達此無
T1707_.33.0340b15: 二眞入第一義
T1707_.33.0340b16: 世諦幻化起譬如虚空華如影三手無因縁故
T1707_.33.0340b17: 誑有幻化見幻化衆生名幻諦幻師見幻法諦
T1707_.33.0340b18: 實則皆無名爲諸佛觀菩薩觀亦然　世諦幻
T1707_.33.0340b19: 化起下第三有兩偈。約譬明二諦爲二。初一
T1707_.33.0340b20: 行半明世諦人法同於幻化。後幻師下半行
T1707_.33.0340b21: 約譬明眞諦。世諦幻化起譬如虚空華者明
T1707_.33.0340b22: 世諦虚誑不實喩若空華但誑肉眼妄見爲
T1707_.33.0340b23: 有。如浮雲電如風送火譬如空華無所有。如
T1707_.33.0340b24: 影三手無因縁故誑有者此是無因縁。但有
T1707_.33.0340b25: 虚假之名而無其實也。幻化見幻化者衆生
T1707_.33.0340b26: 體是其幻。復染幻塵名幻見幻也。衆生名幻
T1707_.33.0340b27: 諦者世諦也。上明法幻今明人化也。幻師見
T1707_.33.0340b28: 幻法者下半明眞諦。諸佛菩薩譬幻師三界
T1707_.33.0340b29: 虚妄是幻法。諦實則皆無者迷故見有。變迷
T1707_.33.0340c01: 實照則知皆無。對有説無有息無消縁觀倶
T1707_.33.0340c02: 寂也。名爲諸佛觀下第四半偈擧觀結屬人。
T1707_.33.0340c03: 初句就果人知於二諦故云名爲諸佛觀。第
T1707_.33.0340c04: 二句就因人知於二諦故云菩薩觀亦然也
T1707_.33.0340c05: 大王菩薩摩訶薩於第一義中常照二諦化衆
T1707_.33.0340c06: 生佛及衆生一而無二何以故以衆生空故得
T1707_.33.0340c07: 置菩提空以菩提空故得置衆生空以一切法
T1707_.33.0340c08: 空故空空何以故般若無相二諦虚空般若空
T1707_.33.0340c09: 於無明乃至薩婆若無自相無他相故　大王
T1707_.33.0340c10: 下第三正釋其所難明二諦不二。於中有三
T1707_.33.0340c11: 初擧果對因以明二諦不二。第二五眼下偏
T1707_.33.0340c12: 就果以釋不二。第三菩薩未成佛下雙結因
T1707_.33.0340c13: 果以釋不二。就初擧果對因中有二。初約菩
T1707_.33.0340c14: 薩能化見不二照凡夫二乘所見二諦。佛及
T1707_.33.0340c15: 下廣明所化衆生及法悉空不二。初能化文
T1707_.33.0340c16: 云菩薩於第一義中常照二諦化衆生者。於
T1707_.33.0340c17: 中道一實諦内常照空有二諦化衆生。所言
T1707_.33.0340c18: 常照二諦者即大悲般若化衆生以波若。故在
T1707_.33.0340c19: 生死而不著則異於凡夫。以大悲故不住涅
T1707_.33.0340c20: 槃異於二乘。不捨生死異於二乘。不捨涅槃
T1707_.33.0340c21: 異於凡夫。故言常照二諦化衆生。舊云第一
T1707_.33.0340c22: 義不説俗是何言哉。佛及下二廣明所化衆
T1707_.33.0340c23: 生及法悉空不二。就中有二初明生空後辨
T1707_.33.0340c24: 法空。生空文言佛及衆生一而無二者。佛及
T1707_.33.0340c25: 衆生本來寂滅同無所得故云一而無二。虚
T1707_.33.0340c26: 妄分別見衆生爲因地佛爲果地。達觀之上
T1707_.33.0340c27: 體知佛及衆生本來寂滅。故云一而無二。此
T1707_.33.0340c28: 無二者是因縁假名對破二見言一二息一
T1707_.33.0340c29: 消。一藥病倶遣亦是遣無遣有。何以故下釋
T1707_.33.0341a01: 以衆生空故得置菩提空衆生與菩提同無所
T1707_.33.0341a02: 得。衆生如與菩薩如無異故言置。非是兩物
T1707_.33.0341a03: 相置也。次明法空文言以一切法空故空空。
T1707_.33.0341a04: 一切法空者總標諸法空也。法門無量不可
T1707_.33.0341a05: 具出。今總標一切攝無盡故云一切法空故。
T1707_.33.0341a06: 爲衆生無始已來滯有情深今借空智以遣
T1707_.33.0341a07: 有。復滯於空今以空治空故名空空。故智論
T1707_.33.0341a08: 十八空中破内空外空内外空竟。次明空空
T1707_.33.0341a09: 以空治前三種空。故云空空。又解一空空於
T1707_.33.0341a10: 智一空空二諦法也。何以故下釋二空。文言
T1707_.33.0341a11: 般若無相者釋其智空。以智無生相名之爲
T1707_.33.0341a12: 空。文言二諦虚空者釋其二諦法空。以一切
T1707_.33.0341a13: 畢竟清淨故言虚空。文言波若空於無明者。
T1707_.33.0341a14: 因縁之法本性自空不須智推然後明空。但
T1707_.33.0341a15: 衆生虚妄不知故復假智照得空。故涅槃云
T1707_.33.0341a16: 諸法雖空要因菩薩修空見空也。乃至薩波
T1707_.33.0341a17: 若無自相無他相者。内盡於觀名爲無自。外
T1707_.33.0341a18: 清諸縁名爲無他也
T1707_.33.0341a19: 五眼成就時見無所見行亦不受不行亦不受
T1707_.33.0341a20: 非行非不行亦不受乃至一切法亦不受菩薩
T1707_.33.0341a21: 未成佛時以菩提爲煩惱菩薩成佛時以煩惱
T1707_.33.0341a22: 爲菩提何以故於第一義而不二故諸佛如來
T1707_.33.0341a23: 乃至一切法如故　五眼下第二偏就果地以
T1707_.33.0341a24: 明能見所見不二。文言見無所見者此見是
T1707_.33.0341a25: 無見之見。言無所見者諸法本來清淨何所
T1707_.33.0341a26: 見耶。而言見者隨俗故無過。法華明佛眼見
T1707_.33.0341a27: 六道衆生。大品明五眼不見衆生。法華即無
T1707_.33.0341a28: 見之見大品即見之無見。此經擧所見之非
T1707_.33.0341a29: 無以顯能見非有。行亦不受者大品無受三昧
T1707_.33.0341b01: 具有五句。此中正有四句。若將乃至一切亦
T1707_.33.0341b02: 不受即是第五句。行亦不受者大智論云行
T1707_.33.0341b03: 亦不受者治其有見。不行亦不受者除其無
T1707_.33.0341b04: 見。説無爲治有非謂有此無。説有以除無非
T1707_.33.0341b05: 謂有此有。談無未曾無説有未曾有。對治因
T1707_.33.0341b06: 縁故有此説。欲使兩見之徒倶詣正觀夷有
T1707_.33.0341b07: 無均生滅亡道俗泯二際故云行不行等皆不
T1707_.33.0341b08: 受。亦不受有亦不同無無二過故。非行非不
T1707_.33.0341b09: 行者有因尚不得何況無因。一切法亦不受
T1707_.33.0341b10: 者依大智論即是不受亦不受也。菩薩未成
T1707_.33.0341b11: 佛下第三雙結因果不二。文言菩薩未成佛
T1707_.33.0341b12: 時以菩提爲煩惱者。譬如結巾爲 &T072933;

解者見
T1707_.33.0341b13: 巾妄者見 &T072933;

。亦如病者食甜爲苦病差以向
T1707_.33.0341b14: 苦爲甜。更無別異法由妄故見不生死爲生
T1707_.33.0341b15: 死。煩惱亦爾。迷故菩提即是煩惱。悟之煩惱
T1707_.33.0341b16: 即是菩提迷故。則四方易位悟也則廓爾無
T1707_.33.0341b17: 遺。何以故下釋上煩惱即菩提。於第一義而
T1707_.33.0341b18: 不二者煩惱與菩提同無所有云不二。諸佛
T1707_.33.0341b19: 乃至一切法皆絶心行故稱爲如。第一問答
T1707_.33.0341b20: 竟
T1707_.33.0341b21: 白佛言云何十方諸如來一切菩薩不離文字
T1707_.33.0341b22: 而行諸法相大王法輪者法本如重誦如受記
T1707_.33.0341b23: 如不誦偈如無問而自説如戒經如譬喩如法
T1707_.33.0341b24: 界如本事如方廣如未曾有如論義如是名味
T1707_.33.0341b25: 句音聲果文字記句一切如若取文字者不行
T1707_.33.0341b26: 空也　二白佛言下第二問答明説法不二。
T1707_.33.0341b27: 有二。初問後答。就初問中有二意。初問
T1707_.33.0341b28: 意言。云何上説菩薩於第一義諦中。常照二
T1707_.33.0341b29: 諦化衆生。第一義諦中。有何所化而言佛
T1707_.33.0341c01: 菩薩常説十二部經化衆生。不離文字而得
T1707_.33.0341c02: 解脱。文字即寂。若爲行諸法相云何第一
T1707_.33.0341c03: 義中化衆生。二遠取上問前空品明護佛果
T1707_.33.0341c04: 護十地第一義中無能護所護。云何護佛
T1707_.33.0341c05: 果護十地化衆生也。第二答中有四初明所
T1707_.33.0341c06: 説十二部經如。第二大王如如下明三種
T1707_.33.0341c07: 佛性。若菩薩下第三出修之方法。大王若
T1707_.33.0341c08: 菩薩護佛下第四結。就初有二前約十二部
T1707_.33.0341c09: 經明二諦教如。是名味句下次勸依文字取
T1707_.33.0341c10: 如莫取名字。十二部經者法輪即法本如。
T1707_.33.0341c11: 西土名修多羅此名法本。謂詮理之本亦可
T1707_.33.0341c12: 與十二部經爲本。言法本如者明諸法本來
T1707_.33.0341c13: 是如。如者不一不二之異名。非但眞諦是
T1707_.33.0341c14: 如只世諦亦如。今文正爾。以隨俗方便故
T1707_.33.0341c15: 名世諦。即此世諦體本來不可得名之爲如。
T1707_.33.0341c16: 餘十一部例然。不同舊説法本是世諦如是
T1707_.33.0341c17: 眞諦。此是眞俗二見耳豈是約二諦以明
T1707_.33.0341c18: 如。重誦如者此間語梵本名祇夜。以偈重
T1707_.33.0341c19: 誦前長行中義。受記如者此間語外國名和
T1707_.33.0341c20: 伽羅那。以記説未來世得佛果故。成實論明
T1707_.33.0341c21: 解義經以其問答解釋明因得果故。不頌偈
T1707_.33.0341c22: 如者此間語梵本名伽陀。以汎爾偈説不頌
T1707_.33.0341c23: 長行故。無問而自説如者此間語西土名優
T1707_.33.0341c24: 陀那。以不待請説故。戒經如者此間語梵本
T1707_.33.0341c25: 名尼陀那。此是因縁經以因事制戒故。譬喩
T1707_.33.0341c26: 如者外國名阿波陀那以藉事説法故。法界
T1707_.33.0341c27: 如者西土名伊帝曰多伽。此間應云本事。佛
T1707_.33.0341c28: 説法界畔亦云以説過去十八界事故。本事
T1707_.33.0341c29: 如者外國名闍陀伽此間名本生經。以説自
T1707_.33.0342a01: 身本生事故。前本事經説自他十八界故。方
T1707_.33.0342a02: 廣如者外國名毘佛略。以説法空方廣理故。
T1707_.33.0342a03: 未曾有如者外國名阿浮陀達摩。以説神通
T1707_.33.0342a04: 變化事故。論議如者外國名憂婆提舍以問
T1707_.33.0342a05: 答辨理故。是名味句下大段第二明依文字
T1707_.33.0342a06: 取如不取名字也。就中有五一名味句是應
T1707_.33.0342a07: 説。二音聲是正説。音聲者一胸二喉三咽四
T1707_.33.0342a08: 舌根五齒六脣七鼻八頂。由此動方有音聲
T1707_.33.0342a09: 説也。三果報是能説。四一切如即是所説依
T1707_.33.0342a10: 此説實無法可説。故金剛波若云無法可説
T1707_.33.0342a11: 是名説法。五若取文字者擧失顯得。以執文
T1707_.33.0342a12: 字作解不達文字性離故名不行空也
T1707_.33.0342a13: 大王如如文字修諸佛智母一切衆生性根本
T1707_.33.0342a14: 智母即爲薩婆若體諸佛未成佛以當佛爲智
T1707_.33.0342a15: 母未得爲性已得薩婆若三乘般若不生不滅
T1707_.33.0342a16: 自性常住一切衆生以此爲覺性故　大王如
T1707_.33.0342a17: 如文字下答問中第二明三種佛性。初現常
T1707_.33.0342a18: 佛性二當常佛性三了因佛性。佛性非當現
T1707_.33.0342a19: 而約縁當現不同。故有三種之説。若無依無
T1707_.33.0342a20: 得隨縁説者無過。若執當現是定實者即成
T1707_.33.0342a21: 諍論。初現常文言如如文字修諸佛智母一
T1707_.33.0342a22: 切衆生性根本智母即爲薩婆若體者。以前
T1707_.33.0342a23: 聞十二部經如故知文字即是如。如即是波
T1707_.33.0342a24: 若。波若爲佛母。故云智母。言一切衆生性根
T1707_.33.0342a25: 本智母者知衆生性不可得即如。故云即爲
T1707_.33.0342a26: 薩婆若體。達解衆生與薩婆若不一不二。何
T1707_.33.0342a27: 當何現破當故説現耳。諸佛未成佛下第二
T1707_.33.0342a28: 明當果佛性。何以得知。文云諸佛未成佛當
T1707_.33.0342a29: 佛以爲智母未得爲性。故知當有非現有。現
T1707_.33.0342b01: 有者有隱性當無者無當性。故知顯故名當
T1707_.33.0342b02: 隱故名現。論其實性體絶諸非當非現現以
T1707_.33.0342b03: 因縁故説當説現耳。已得下第三明了因佛
T1707_.33.0342b04: 性。明三乘波若了出不生不滅。以得波若正
T1707_.33.0342b05: 觀體知生者不生滅者不滅。故云自性常住。
T1707_.33.0342b06: 一切衆生虚妄因縁輪迴六趣。體知虚妄無
T1707_.33.0342b07: 從即是不生不滅。故云以此自性常住爲覺
T1707_.33.0342b08: 性也
T1707_.33.0342b09: 若菩薩無受無文字離文字非非文字修無修
T1707_.33.0342b10: 爲修文字者得般若眞性般若波羅蜜大王若
T1707_.33.0342b11: 菩薩護佛護化衆生護十地行爲若此　若菩
T1707_.33.0342b12: 薩下答問中第三出修之方法有二。初出修方
T1707_.33.0342b13: 法文言無受無文字離文字非非文字修。無
T1707_.33.0342b14: 修爲修文字者者。以知文字性離心無所依。
T1707_.33.0342b15: 文理並 &MT05415;

修不修倶寂。故云非非文字修文
T1707_.33.0342b16: 字也。二爲修文字者下明體知上修之方法。
T1707_.33.0342b17: 體知波若修故得名性波若。以無得爲得實
T1707_.33.0342b18: 無所得也。大王若菩薩護佛果下答問中第
T1707_.33.0342b19: 四結上護化衆生護十地行能護所護亦同修
T1707_.33.0342b20: 之方法也。護佛者護果。護十地行者護因。護
T1707_.33.0342b21: 化衆生者利他行也
T1707_.33.0342b22: 白佛言無量品衆生根亦無量行亦無量法門
T1707_.33.0342b23: 爲一爲二爲無最耶大王一切法觀門非一非
T1707_.33.0342b24: 二乃至無量一切法亦非有相非非無相若菩
T1707_.33.0342b25: 薩見衆生見一見二即不見一不見二一二者
T1707_.33.0342b26: 第一義諦也　白佛言無量品衆生下第三問
T1707_.33.0342b27: 答明法門不二。就中有二初問次答。初月光
T1707_.33.0342b28: 擧所化衆生。無量品明其人別。根亦無量明
T1707_.33.0342b29: 其根別。行亦無量明其行別。此三既異未知
T1707_.33.0342c01: 能化法門爲一爲二爲無量也。大王一切法
T1707_.33.0342c02: 觀門下第二佛答中有三。第一正答法門不
T1707_.33.0342c03: 二。大王七佛説下第二歎教勸修明經功徳。
T1707_.33.0342c04: 大王此經下第三定經名字勸令受持。就初正
T1707_.33.0342c05: 答法門不二中有四。初正答前問明法門不
T1707_.33.0342c06: 二。從若菩薩下二擧非顯是以釋前問。從大
T1707_.33.0342c07: 王若有若無下第三明諸諦教門攝一切法皆
T1707_.33.0342c08: 歸於空。從衆生品品下第四結酬前問。初正
T1707_.33.0342c09: 答問中文云大王一切法觀門下答前三句。非
T1707_.33.0342c10: 一答初問。非二答前第二問。乃至無量答第
T1707_.33.0342c11: 三問。應云非無量而言乃至無量者。欲顯非
T1707_.33.0342c12: 無量之無量。一二義既非無量亦爾互文現
T1707_.33.0342c13: 意耳。一切法亦非有相下重擧絶四句釋前
T1707_.33.0342c14: 一切法觀門。經家存略直標破有無二句餘句
T1707_.33.0342c15: 可知。亦非有相者破有相。非非無相者即是
T1707_.33.0342c16: 第四句。破非無相故言非非無相。有人言非
T1707_.33.0342c17: 非者是誤。應云非無相此是不識經耳。第二
T1707_.33.0342c18: 若菩薩下擧非顯。是先擧非文云若菩薩見
T1707_.33.0342c19: 衆生者即著我人也。見一見二者即同僧佉
T1707_.33.0342c20: 衞世師一異之見也。次明顯是文云一二者
T1707_.33.0342c21: 第一義諦也。以知正因縁之一二畢竟清淨
T1707_.33.0342c22: 無依無得。知此一二相寂滅故云第一義諦
T1707_.33.0342c23: 也
T1707_.33.0342c24: 大王若有若無者即世諦也以三諦攝一切法
T1707_.33.0342c25: 空諦色諦心諦故我説一切法不出三諦我人
T1707_.33.0342c26: 知見五受陰空乃至一切法空衆生品品根行
T1707_.33.0342c27: 不同故非一非二法門　第三大王下明諸諦
T1707_.33.0342c28: 空中有三。初明世諦次明三諦攝法三明世
T1707_.33.0342c29: 諦終歸空也。初世諦文云若有若無者。此意
T1707_.33.0343a01: 明凡夫定執有無故名世諦也。次明三諦攝
T1707_.33.0343a02: 法文云一切法空諦者。三藏師云諸法本性
T1707_.33.0343a03: 爲空諦也。凡夫色麁顯據色爲端名爲色諦。
T1707_.33.0343a04: 三乘人修道無漏心名爲心諦。若義論生死
T1707_.33.0343a05: 涅槃各有三諦。生死三者天人四大色是色
T1707_.33.0343a06: 諦。八識心是心諦。於生死上無涅槃是空諦。
T1707_.33.0343a07: 涅槃三者天人眞實色是色諦。二眞實心名
T1707_.33.0343a08: 心諦。無生死四顛倒名空諦也。教雖説三理
T1707_.33.0343a09: 非三也。我人知見下第三明世諦還歸於空。
T1707_.33.0343a10: 衆生品品下第四總結酬上問。衆生品品者
T1707_.33.0343a11: 酬前無量品衆生。根者酬上根亦無量。行者
T1707_.33.0343a12: 酬上行亦無量。非一非二法門者酬上能化
T1707_.33.0343a13: 法門爲一爲二爲無量
T1707_.33.0343a14: 大王七佛説摩訶般若波羅蜜我今説般若波
T1707_.33.0343a15: 羅蜜無二無別汝等大衆受持讀誦解説是經
T1707_.33.0343a16: 功徳有無量不可説不可説諸佛一一佛教化
T1707_.33.0343a17: 無量不可説衆生一一衆生皆得成佛是佛復
T1707_.33.0343a18: 教化無量不可説衆生皆得成佛　大王七佛
T1707_.33.0343a19: 下答中第二段歎教勸修明經功徳。文有六
T1707_.33.0343a20: 別。初明諸佛道同。汝等下第二勸持。有無量
T1707_.33.0343a21: 下第三別列三番佛。是上三佛下第四總牒
T1707_.33.0343a22: 上三佛明説波若分教多少。況復下第五校
T1707_.33.0343a23: 量時諸下第六聞法獲益。第一諸佛道同文
T1707_.33.0343a24: 云七佛所説我今説波若無二無別者通釋釋
T1707_.33.0343a25: 迦爲七佛。明已所説同於六佛顯法眞正。同
T1707_.33.0343a26: 無所得故無二無別。第二勸持文云汝等大
T1707_.33.0343a27: 衆受持。大智論解受持云。聞而奉行爲受久
T1707_.33.0343a28: 久不失爲持。故云受持。讀誦解義可解。第三
T1707_.33.0343a29: 擧三番佛化衆生。從無量不可説諸佛是第
T1707_.33.0343b01: 一。二從一一佛教化無量不可説衆生一一
T1707_.33.0343b02: 衆生皆得成佛已來爲第二番佛。從是佛復
T1707_.33.0343b03: 教化無量不可説衆生下第三番佛也
T1707_.33.0343b04: 是上三佛説般若波羅蜜經八百萬億偈於一
T1707_.33.0343b05: 偈中復分爲千分於一分中説一分句義不可
T1707_.33.0343b06: 窮盡況復於此經中起一念信是諸衆生超百
T1707_.33.0343b07: 劫千劫十地等功徳何況受持讀誦解説者功
T1707_.33.0343b08: 徳即十方諸佛等無有異當知是人即是如來
T1707_.33.0343b09: 得佛不久時諸大衆聞説是經十億人得三空
T1707_.33.0343b10: 忍百萬億人得大空忍十地性　第四是上三
T1707_.33.0343b11: 佛下總牒上三種多佛。一一佛各説八百萬億
T1707_.33.0343b12: 偈。顯所説既廣今分教少多有三句。初分經
T1707_.33.0343b13: 作八百萬億偈。二於一偈中分爲千分。三於
T1707_.33.0343b14: 一分中説一分句義不可窮盡。第五況復下
T1707_.33.0343b15: 況信校量。文言一念信超十地者。一念無所
T1707_.33.0343b16: 得波若信。勝有所得百千劫修行十地功徳
T1707_.33.0343b17: 也。文云諸佛等無有異當知是人即是如來
T1707_.33.0343b18: 得佛不久者。佛非當非現破當故云即是如
T1707_.33.0343b19: 來。破現故云得佛不久。豈可執當現等當以
T1707_.33.0343b20: 爲諍論耶。第六時諸大衆下聞法獲益。文云
T1707_.33.0343b21: 十億人得三空忍者。謂空無相無作也。言大
T1707_.33.0343b22: 空忍者在十地内本智證如名大空忍。亦云
T1707_.33.0343b23: 無所得空故云大空忍。言十地性者在初地
T1707_.33.0343b24: 已上聖種性也
T1707_.33.0343b25: 大王此經名爲仁王問般若波羅蜜經汝等受
T1707_.33.0343b26: 持般若波羅蜜經是經復有無量功徳名爲護
T1707_.33.0343b27: 國土功徳亦名一切國王法藥服行無不大用
T1707_.33.0343b28: 護舍宅功徳亦護一切衆生身即此般若波羅
T1707_.33.0343b29: 蜜是護國土如城塹牆壁刀劍鉾楯汝應受持
T1707_.33.0343c01: 般若波羅蜜亦復如是　大王下答問内第三
T1707_.33.0343c02: 段定經名字勸持文有三。初總列經名勸人
T1707_.33.0343c03: 受持。復有無量下第二顯經功能。從汝應下
T1707_.33.0343c04: 第三結勸受持。第一列名内云此經名仁王
T1707_.33.0343c05: 問波若者。此經有二名若從能請人爲名名
T1707_.33.0343c06: 爲仁王問經。二從功能立目名護國經。道理
T1707_.33.0343c07: 通護一切衰惱等事。但護國爲宗故偏名護
T1707_.33.0343c08: 國也。第二顯經功能令人樂持。云復有無量
T1707_.33.0343c09: 功徳者總顯功徳廣多。下別顯功能有四。初
T1707_.33.0343c10: 護國亦護王身二明護舍亦護人身。三即此
T1707_.33.0343c11: 下結波若是護國四如城下喩顯護國。城塹
T1707_.33.0343c12: 如戒城高顯譬大乘。塹在城下外而復小譬
T1707_.33.0343c13: 小乘。皆有防非止惡義。牆壁如定安身之用。
T1707_.33.0343c14: 牆廣譬大乘壁小譬小乘。刀劍如智慧鉾楯
T1707_.33.0343c15: 如戒定。第三汝應下結勸受持也
T1707_.33.0343c16: 仁王般若經疏卷中四終
T1707_.33.0343c17:
T1707_.33.0343c18:
T1707_.33.0343c19:
T1707_.33.0343c20: 仁王般若經疏卷下五
T1707_.33.0343c21: 　胡吉藏撰
T1707_.33.0343c22: 仁王護國般若波羅蜜經護國品第五　
T1707_.33.0343c23: 正説六品中上來三品明能護般若辨經力
T1707_.33.0343c24: 用。生菩薩二利能護佛因果。及知四生相寂
T1707_.33.0343c25: 了語因果本來不二。得出世利益已竟於前。
T1707_.33.0343c26: 今此一品明所護國土辨世間利益。上空品
T1707_.33.0343c27: 初十六國王意欲問護國土法用。佛先答爲
T1707_.33.0343c28: 諸菩薩説護佛果十地行因縁。上來三品諸
T1707_.33.0343c29: 説觀門明能護般若因而生解。内徳既圓外
T1707_.33.0344a01: 化復顯。經之威力使國無災民主獲安故名爲
T1707_.33.0344a02: 護。所護是何題名爲國。國者王化封疆名之
T1707_.33.0344a03: 爲國。盛辨此義因以標名故云護國品。問何
T1707_.33.0344a04: 故弘此經能護國土。答其意衆多今略明三
T1707_.33.0344a05: 義故能護國土。一者般若是佛母能生諸佛。
T1707_.33.0344a06: 今弘宣般若稱可佛心爲佛神通之所擁護。
T1707_.33.0344a07: 能使七難不生萬民安樂。二者大乘經是菩
T1707_.33.0344a08: 薩所學。由講此經十方菩薩雲集此土聽受
T1707_.33.0344a09: 大乘。以菩薩神通大故能令七難不起。三者
T1707_.33.0344a10: 此大乘經是十方護法天龍鬼神等之所愛敬。
T1707_.33.0344a11: 由講此經天龍神等悉來聽法。擁護國土能
T1707_.33.0344a12: 除七難災障不起故能護國也。此品分爲五
T1707_.33.0344a13: 別初明護國行法。大王昔日下第二引昔顯
T1707_.33.0344a14: 今明益非虚。大王十六大國下第三勸物修
T1707_.33.0344a15: 行。爾時釋迦下第四得益。吾今下第五結。
T1707_.33.0344a16: 就第一段中復有四別。初明護國行法。二大
T1707_.33.0344a17: 王國土亂時下明七難正壞國土以爲所護。
T1707_.33.0344a18: 三從不但護國已下明護餘臣庶等亦名護
T1707_.33.0344a19: 福。四從不但護福亦護衆難下明護餘人八
T1707_.33.0344a20: 難。就初護國行法中又分爲三。初勅聽許説
T1707_.33.0344a21: 二當國土欲下明須護時節。三當請百佛下
T1707_.33.0344a22: 正明護國行法
T1707_.33.0344a23: 爾時佛告大王汝等善聽吾今正説護國土法
T1707_.33.0344a24: 用汝當受持般若波羅蜜當國土欲亂破壞劫
T1707_.33.0344a25: 燒賊來破國時當請百佛像百菩薩像百羅漢
T1707_.33.0344a26: 像百比丘衆四大衆七衆共聽是經請百法師
T1707_.33.0344a27: 講般若波羅蜜百師子吼高座前燃百燈燒百
T1707_.33.0344a28: 和香百種色華以用供養三寶三衣什物供養
T1707_.33.0344a29: 法師小飯中食亦復以時　初文云告大王者
T1707_.33.0344b01: 誡聽也。吾今者許爲正説。汝當受持下勸王
T1707_.33.0344b02: 修行也。始是答上空品中問護國土因縁。二
T1707_.33.0344b03: 明須護時節。文云當國土欲亂者明七難將起
T1707_.33.0344b04: 壞國惱民。故國王修徳攘災令萬民安樂。文
T1707_.33.0344b05: 云劫燒未必劫燒也。言賊者有二。一外劫盜
T1707_.33.0344b06: 禽獸。二内所作諸煩惱賊。既有二護亦有二。
T1707_.33.0344b07: 一外即百部鬼神二内所謂功徳智慧。若内
T1707_.33.0344b08: 若外皆是諸佛菩薩神力也。三明行法中又
T1707_.33.0344b09: 分爲四別。初從請百佛下列七種福田明福
T1707_.33.0344b10: 田闊大。二從百師子下標列六種供養之具明
T1707_.33.0344b11: 供養事。三從大王一日二時下第三教其説法
T1707_.33.0344b12: 儀式。四從百部鬼神下明諸善神王聞經歡
T1707_.33.0344b13: 喜擁護國土。初明七種福田一者。百佛二百菩
T1707_.33.0344b14: 薩三百羅漢。此等就入涅槃後故但請像。以
T1707_.33.0344b15: 其末世七難急故。若就佛在世時亦請佛菩
T1707_.33.0344b16: 薩羅漢等身。四百比丘衆五四大衆。一比丘
T1707_.33.0344b17: 二比丘尼三優婆塞四優婆夷。六七衆前四
T1707_.33.0344b18: 大衆外更加式叉摩尼沙彌沙彌尼爲七也。
T1707_.33.0344b19: 七請百法師。法師等七種何故皆百。略擧圓
T1707_.33.0344b20: 數以應百部鬼神也。二明六種供養具中一
T1707_.33.0344b21: 百師子坐。以佛及法師坐此座上説妙法名
T1707_.33.0344b22: 師子座。二燃百燈三百和香四百種色華五
T1707_.33.0344b23: 三衣什物。什物者三衣･鉢･坐具･剃刀･褐子･
T1707_.33.0344b24: 烏子･刀子･漉水帒･鉢帒･針筒。六小飯中食。
T1707_.33.0344b25: 用此六種供養三寶。百高座者以有百法師
T1707_.33.0344b26: 故。燈香華各有百者以供養百佛等故。三明
T1707_.33.0344b27: 説法儀式
T1707_.33.0344b28: 時大王一日二時講讀此經汝國土中有百部
T1707_.33.0344b29: 鬼神是一一部復有百部樂聞是經此諸鬼神
T1707_.33.0344c01: 護汝國土　文云一日二時講者午前午後也。
T1707_.33.0344c02: 四明善神護國土。文云百部鬼神者三藏師
T1707_.33.0344c03: 云出金銀仙人義經。此經外國不來。此仙人
T1707_.33.0344c04: 領諸鬼神鬼神根本有十部。一一部各有十
T1707_.33.0344c05: 部故云百部也。根本十者一大神能化作諸
T1707_.33.0344c06: 神。二童子神摩醯首羅兒。犯仙人。仙人法不
T1707_.33.0344c07: 殺小兒。故仙人記年十六成大仙必死。此言
T1707_.33.0344c08: 不可勉。摩醯力住此兒恒年十四。以小兒爲
T1707_.33.0344c09: 部黨害世間小兒。若年十五此兒不復害。三
T1707_.33.0344c10: 母神童子乳母也。四梵神摩醯首羅。面上三
T1707_.33.0344c11: 目有一切智。若失物咒小兒面更生一目直
T1707_.33.0344c12: 往取物得物還失目。五象頭神好障礙他一
T1707_.33.0344c13: 切善惡事願令不成就。六天龍神多貪嗔。七
T1707_.33.0344c14: 羅羅神好犯人天有善惡二健兒。八沙神食
T1707_.33.0344c15: 肉薄福身如沙土。九夜叉神有大神通。十羅
T1707_.33.0344c16: 刹神翻名極難。言百部者是鬼神王也。一一
T1707_.33.0344c17: 部復有百部鬼神者是前神王眷族也。是諸
T1707_.33.0344c18: 鬼神皆欲得人行般若。若不弘宣好爲損害。
T1707_.33.0344c19: 由國内講此經諸鬼神等爲聞法故悉來護國
T1707_.33.0344c20: 令無七難。由無七難得講得聽。故云樂聞此
T1707_.33.0344c21: 經也。明行法竟
T1707_.33.0344c22: 大王國土亂時先鬼神亂鬼神亂故萬民亂賊
T1707_.33.0344c23: 來劫國百姓亡喪臣君大子王子王王子百官
T1707_.33.0344c24: 共生是非天地怪異二十八宿星道日月失時
T1707_.33.0344c25: 失度多有賊起大王若火難水難風難一切諸
T1707_.33.0344c26: 難亦應講讀此經法用如上説　第二明七難
T1707_.33.0344c27: 正壞國土。七難者一鬼神難二賊難三臣君
T1707_.33.0344c28: 太子百官難四二十八宿難。大王下三災合
T1707_.33.0344c29: 前爲七難。此意由國無三寶復不講讀大乘。
T1707_.33.0345a01: 鬼神等無聞正法故惡心滋多惱亂萬民。萬
T1707_.33.0345a02: 民復亂及以衰死故外賊來侵國耳。又百部
T1707_.33.0345a03: 鬼神樂聞正法由其國中不講經故諸鬼神瞋
T1707_.33.0345a04: 忿故起七難惱亂國。二十八宿者角亢弖房
T1707_.33.0345a05: 心尾箕是東方宿也。斗牛女虚危室壁是北
T1707_.33.0345a06: 方宿也。奎婁胃昂畢觜參是西方宿也。井鬼
T1707_.33.0345a07: 柳星張翼軫是南方宿也。一方有七四七二
T1707_.33.0345a08: 十八宿也。失度者於上度數錯亂故曰失度
T1707_.33.0345a09: 也。日月失度者天有三百六十五度四分度
T1707_.33.0345a10: 之一。日一日行一度一歳一周天月一日行
T1707_.33.0345a11: 十三度十九分之七。行一月一周天。又天道
T1707_.33.0345a12: 日月所行乃有無量。大判有三道。謂冬至之
T1707_.33.0345a13: 日行於南道。夏至日行於北道。奉秋二分行
T1707_.33.0345a14: 於中道。護難法用同上故云如上説也
T1707_.33.0345a15: 大王不但護國亦有護福求富貴官位七寶如
T1707_.33.0345a16: 意行來求男女求慧解名聞求六天果報人中
T1707_.33.0345a17: 九品果樂亦講讀此經法用如上説　大王不
T1707_.33.0345a18: 但護國下第三明護臣庶等法用。有九種福
T1707_.33.0345a19: 一富二貴官位三七寶如意四行來安穩五男
T1707_.33.0345a20: 女六慧解七名聞八六天果九人中九品果
T1707_.33.0345a21: 也。九品者九品人上中下各有三品三三合
T1707_.33.0345a22: 九種。上品上中下者上品道種性金輪王中
T1707_.33.0345a23: 品性種性銀輪王下品習種性銅輪王。中品
T1707_.33.0345a24: 上中下者上品鐵輪王中品粟散王下品小國
T1707_.33.0345a25: 王。下品上中下者上品刹利大姓中品波羅
T1707_.33.0345a26: 門大姓下品居士大家等
T1707_.33.0345a27: 大王不但護福亦護衆難若疾病苦難杻械枷
T1707_.33.0345a28: 鎖撿繋其身破四重禁作五逆因作八難罪行
T1707_.33.0345a29: 六道事一切無量苦難亦講讀此經法用如上
T1707_.33.0345b01: 説　大王不但護福亦護衆難下第四明護難。
T1707_.33.0345b02: 難有八一疾病苦難二杻難三械難四枷難五
T1707_.33.0345b03: 鎖難六撿繋七四重五篇等是。八五逆等是
T1707_.33.0345b04: 五逆殺父殺母殺眞人羅漢出佛身血破和合
T1707_.33.0345b05: 僧此八難。又八者三途難即三。四佛前佛
T1707_.33.0345b06: 後難五邊地難六聾盲瘖唖難七世智辨聰難
T1707_.33.0345b07: 八長壽天難。第一大段明護國行法竟
T1707_.33.0345b08: 大王昔日有王釋提桓因爲頂生王來上天上
T1707_.33.0345b09: 欲滅其國時帝釋天王即如七佛法用敷百高
T1707_.33.0345b10: 座請百法師講説般若波羅蜜頂生即退如滅
T1707_.33.0345b11: 罪經中説　大王昔日下第二大段引昔類今。
T1707_.33.0345b12: 就中有二。初引帝釋王證成波若能護國土。
T1707_.33.0345b13: 如涅槃經引出其事也。二從天羅國下引普
T1707_.33.0345b14: 明證波若能護身命。如十王經中説五千國
T1707_.33.0345b15: 王集。引此爲證也。就初引天王中有四。一擧
T1707_.33.0345b16: 頂生王領奪天國二明帝釋護國行法。三頂
T1707_.33.0345b17: 生即退下明頂生退散四如滅罪經下引經證
T1707_.33.0345b18: 成。此應名涅槃經爲滅罪經闍王中説也
T1707_.33.0345b19: 大王昔有天羅國王有一太子欲登王位一名
T1707_.33.0345b20: 斑足太子爲外道羅陀師受教應取千王頭以
T1707_.33.0345b21: 祭塚神自登其位已得九百九十九王少一王
T1707_.33.0345b22: 即北行萬里即得一王名曰普明王其普明王
T1707_.33.0345b23: 白斑足王言願聽一日飯食沙門頂禮三寶其
T1707_.33.0345b24: 斑足王許之一日時普明王即依過去七佛法
T1707_.33.0345b25: 請百法師敷百高座一日二時講説般若波羅
T1707_.33.0345b26: 蜜八千億偈竟其第一法師爲普明王而説偈
T1707_.33.0345b27: 言　大王昔有天羅下第二引普明王爲證。
T1707_.33.0345b28: 文有三一明難事。二從普明王白斑足下明
T1707_.33.0345b29: 依經修福明護國行法。三爾時法師下聞法
T1707_.33.0345c01: 悟解。第一難事者斑足欲破諸國取千王頭
T1707_.33.0345c02: 祭塚神文相顯可解。第二明行法中文別有
T1707_.33.0345c03: 三。初明普明乞一日暇斑足即許。二時普明
T1707_.33.0345c04: 下請法師説法。三其第一法師下就彼一人
T1707_.33.0345c05: 明説四非常偈。前二分文相顯可知。就説偈
T1707_.33.0345c06: 中有八偈爲四。初兩偈説無常次兩偈説苦。
T1707_.33.0345c07: 次兩偈説空次兩偈説無我
T1707_.33.0345c08: 劫燒終訖乾坤洞燃須彌巨海都爲灰揚天龍
T1707_.33.0345c09: 福盡於中彫喪二儀尚殞國有何常　乾坤洞
T1707_.33.0345c10: 然者如造天地。本起經説天地壽二百萬劫
T1707_.33.0345c11: 壽盡爲劫火燒盡。七日凝住過七日天下洞
T1707_.33.0345c12: 然。劫火去上至欲界第六天一劫火盡。他方
T1707_.33.0345c13: 大龍王雨水滅火上至第十梵天盡色界。復
T1707_.33.0345c14: 有一劫旋藍風從他方來吹此天雨水。波蕩
T1707_.33.0345c15: 至上無色界。復有劫水盡吹水波即作山川。
T1707_.33.0345c16: 天地初成未有日月星宿。諸天飛來日月國
T1707_.33.0345c17: 土始有也。就初兩偈中初二句就天地。次兩
T1707_.33.0345c18: 句約山海次兩句就天龍次一句就陰陽。二
T1707_.33.0345c19: 儀者一陰二陽此之二種能生能成名爲二
T1707_.33.0345c20: 儀。言尚殞者明此陰陽雖復生長而念念彫
T1707_.33.0345c21: 喪故是無常。下一句結無常。無常多種今略
T1707_.33.0345c22: 出五種。一滅無常捨現報二壞無常和合破
T1707_.33.0345c23: 散。三轉變無常色等變爲異四集相無常無
T1707_.33.0345c24: 實生滅也。五自性無常有爲之法平等不住
T1707_.33.0345c25: 也。次兩偈明苦即明八苦
T1707_.33.0345c26: 生老病死輪轉無際事與願違憂悲爲害欲深
T1707_.33.0345c27: 禍重瘡疣無外三界皆苦國有何頼　生等者
T1707_.33.0345c28: 即生苦老苦病苦死苦輪轉無際者輪迴即是
T1707_.33.0345c29: 行苦。事與願違者即是求不得苦亦名愛別
T1707_.33.0346a01: 離苦。憂悲即是壞苦。欲深禍重者論云如大
T1707_.33.0346a02: 海水無邊亦無底。能召重苦故云禍重也。瘡
T1707_.33.0346a03: 疣無外者貪欲内心生故。瘡疣即身自有故
T1707_.33.0346a04: 云無外。三界皆苦者明苦實樂虚。國有何頼
T1707_.33.0346a05: 者明依報皆苦也。苦位有四一欲界不淨故
T1707_.33.0346a06: 苦二色界退墮故苦。三無色界不安故苦四
T1707_.33.0346a07: 二乘不一向寂靜故苦。次兩偈明空
T1707_.33.0346a08: 有本自無因縁成諸盛者必衰實者必虚衆生
T1707_.33.0346a09: 蠢蠢都如幻居聲響倶空國土亦如　文云有
T1707_.33.0346a10: 本自無者明自性本來空也。因縁成諸者明
T1707_.33.0346a11: 因縁空也。因縁之法由若空華。但有假名而
T1707_.33.0346a12: 無其實也。正觀云因縁生法即是空也。盛者
T1707_.33.0346a13: 必衰者此是始終空也。衆生虚妄横計爲有。
T1707_.33.0346a14: 諦實而觀始終皆不可得也。實者必虚者衆
T1707_.33.0346a15: 生計我爲實。實相刀切身無常即壞。即是實
T1707_.33.0346a16: 者必虚也。衆生蠢蠢都如幻居者明生空也。
T1707_.33.0346a17: 聲響倶空者明相空。響但有相貎無實故云
T1707_.33.0346a18: 相空。聞響者是耳根壞顛倒聽。例如空華旋
T1707_.33.0346a19: 火輪等。次兩偈明無我初句就心明無我。心
T1707_.33.0346a20: 非形相故言無形也
T1707_.33.0346a21: 識神無形假乘四蛇無眼保養以爲樂車形無
T1707_.33.0346a22: 常主神無常家形神尚離豈有國耶　假乘四
T1707_.33.0346a23: 蛇者約色明無我四蛇譬四大也。無眼保養
T1707_.33.0346a24: 以爲樂車者此二句約情明無我。以凡夫無慧
T1707_.33.0346a25: 眼保翫此身以爲樂車。如似無目之象但求
T1707_.33.0346a26: 食味。樂五陰之車也。不達無我保養四大謂
T1707_.33.0346a27: 爲有我。不知此身假合而有似衆木成車。横
T1707_.33.0346a28: 計輕苦謂之爲樂名爲樂車。形者四大也。神
T1707_.33.0346a29: 者識神也。形神尚離正明無我。豈有國耶者
T1707_.33.0346b01: 擧類顯國空也
T1707_.33.0346b02: 爾時法師説此偈已時普明王眷屬得法眼空
T1707_.33.0346b03: 王自證得虚空等定聞法悟解還至天羅國斑
T1707_.33.0346b04: 足王所　第三聞法悟解有二。初明自行次
T1707_.33.0346b05: 明化他。自行有二一眷族得解二普明自證
T1707_.33.0346b06: 虚空等定。次明化他有五
T1707_.33.0346b07: 衆中即告九百九十九王言就命時到人人皆
T1707_.33.0346b08: 應誦過去七佛仁王問般若波羅蜜經中偈句
T1707_.33.0346b09: 時斑足王問諸王言皆誦何法時普明王即以
T1707_.33.0346b10: 上偈答王王聞是法得空三昧九百九十九王
T1707_.33.0346b11: 亦聞法已皆證三空門定時斑足王極大歡喜
T1707_.33.0346b12: 告諸王言我爲外道邪師所誤非君等過汝可
T1707_.33.0346b13: 還本國各各請法師講説般若波羅蜜名味句
T1707_.33.0346b14: 時斑足王以國付弟出家爲道證無生法忍如
T1707_.33.0346b15: 十王地中説五千國王常誦是經現世生報
T1707_.33.0346b16: 即告九百下一明化餘王。時斑足問諸王下
T1707_.33.0346b17: 二明斑足與諸王同聞法獲益。即告諸王下
T1707_.33.0346b18: 三明悉放諸王各還本國皆弘此經。以國付
T1707_.33.0346b19: 弟下四明斑足出家進行得無生忍。五千下
T1707_.33.0346b20: 第五明五千王得益第二引證訖
T1707_.33.0346b21: 大王十六大國王修護國之法法應如是汝當
T1707_.33.0346b22: 受持天上人中六道衆生皆應受持七佛名味
T1707_.33.0346b23: 句未來世中復有無量小國王欲護國土亦復
T1707_.33.0346b24: 爾者應請法師説般若波羅蜜經名味句　大
T1707_.33.0346b25: 王十六大國下品中大段。第三勸持有三。初
T1707_.33.0346b26: 勸十六國王受持。二天上人中下勸六道衆
T1707_.33.0346b27: 生受持。三無量小國王下勸諸小國王受持
T1707_.33.0346b28: 第三勸持訖
T1707_.33.0346b29: 爾時釋迦牟尼佛説此般若波羅蜜時衆中五
T1707_.33.0346c01: 百億人得入初地復有六欲諸天子八十萬人
T1707_.33.0346c02: 得性空地復有十八梵得無生法忍得無生法
T1707_.33.0346c03: 樂忍復有先已學菩薩者證一地二地三地乃
T1707_.33.0346c04: 至十地復有八部阿須輪王得十三昧門得二
T1707_.33.0346c05: 三昧門得轉鬼身天上正受在此曾者皆得自
T1707_.33.0346c06: 性信乃至無量空信吾今略説天等功徳不可
T1707_.33.0346c07: 具盡　爾時釋迦牟尼下品中大段第四。明得
T1707_.33.0346c08: 益有六種得益不同。初五百億人得初地。二
T1707_.33.0346c09: 六欲天八十萬人得性空地在四地已上。三
T1707_.33.0346c10: 十八梵天得無生忍及法樂忍在七地以上。
T1707_.33.0346c11: 四復有先已學菩薩明初地乃至十地。五八
T1707_.33.0346c12: 部神王得十三昧者十一切入也。得二三昧
T1707_.33.0346c13: 者八勝處八背捨也。或云一空二無相也。又
T1707_.33.0346c14: 轉鬼神身得天身。六現在衆在此會者得自
T1707_.33.0346c15: 性信者四不壞信也。又得空信者入初地也。
T1707_.33.0346c16: 又十信名自性信種性已上名空信也。吾今
T1707_.33.0346c17: 下品中大段第五總結略説如此廣説不可窮
T1707_.33.0346c18: 盡也
T1707_.33.0346c19: 仁王護國般若波羅蜜經散華品第六。正説
T1707_.33.0346c20: 六品爲四。上三品明能護般若第二護國一
T1707_.33.0346c21: 品明所護國土已竟。今此品是第三示物供
T1707_.33.0346c22: 儀令人供養。十六國王聞上説般若得益衆
T1707_.33.0346c23: 多。内心慶喜散華供養因以題名。故云散華
T1707_.33.0346c24: 品。問供養多種今何故散華。答供養雖多不
T1707_.33.0346c25: 出三種。一敬供養謂香華等二利供養謂衣
T1707_.33.0346c26: 服等三修行供養謂六度四攝等。此品多明
T1707_.33.0346c27: 恭供養修行供養也。此品文爲六段初明十
T1707_.33.0346c28: 六國王聞法歡喜散華供養。時諸國王下第
T1707_.33.0346c29: 二發願。佛告大王下第三如來述成。時佛
T1707_.33.0347a01: 下第四現神力。佛現神足下第五時衆得益。
T1707_.33.0347a02: 諦聽諦聽下第六結
T1707_.33.0347a03: 爾時十六大國王聞佛所説十萬億偈般若波
T1707_.33.0347a04: 羅蜜歎喜無量即散百萬億行華於虚空中變
T1707_.33.0347a05: 爲一座十方諸佛共坐一座説般若波羅蜜無
T1707_.33.0347a06: 量大衆共坐一座持金羅華散釋迦牟尼佛上
T1707_.33.0347a07: 成萬輪華蓋大衆上　就初散華中有四。初
T1707_.33.0347a08: 散百萬億行華者地前三十心華。二復散八
T1707_.33.0347a09: 萬四千波若波羅蜜華初地已下十地華。三
T1707_.33.0347a10: 復散妙覺華佛地華也四諸天人散天華。就
T1707_.33.0347a11: 前三十心行華中有四。初明十六國王聞上
T1707_.33.0347a12: 説般若歡喜即散百萬億行華。二華於空中
T1707_.33.0347a13: 變成一座。十方佛共坐一座説般若。三無量
T1707_.33.0347a14: 大衆共坐一座持金羅華散釋迦上。四金羅
T1707_.33.0347a15: 華變成萬輪華蓋大衆也。問何故一時間諸
T1707_.33.0347a16: 華變轉自在如此。答以般若故於一無所得
T1707_.33.0347a17: 心内作種種名。不可以相心而求。若約勸解
T1707_.33.0347a18: 其事衆多不可具出。下云諸華例爾也
T1707_.33.0347a19: 復散八萬四千般若波羅蜜華於虚空中變成
T1707_.33.0347a20: 白雲臺臺中光明王佛共無量大衆説般若波
T1707_.33.0347a21: 羅蜜臺中大衆持雷吼華散釋迦牟尼佛及諸
T1707_.33.0347a22: 大衆　第二地上行華文有三。初明散華變
T1707_.33.0347a23: 成白雲臺。二明臺中光明王佛説般若。三臺
T1707_.33.0347a24: 中大衆持雷吼華散釋迦及大衆也
T1707_.33.0347a25: 復散妙覺華於虚空中變作金剛城城中師子
T1707_.33.0347a26: 吼王佛共十方佛大菩薩衆論第一義諦時城
T1707_.33.0347a27: 中菩薩持光明華散釋迦牟尼佛上成一華臺
T1707_.33.0347a28: 臺中十方諸佛説不二法　第三佛地散妙覺
T1707_.33.0347a29: 華中文有五。初明散妙覺華二華於空中變
T1707_.33.0347b01: 作金剛城。三城中師子吼王佛共十方佛大
T1707_.33.0347b02: 菩薩論第一義諦。四時城中菩薩持光明華
T1707_.33.0347b03: 散釋迦佛成一華臺。五臺中十方佛説不二
T1707_.33.0347b04: 法也
T1707_.33.0347b05: 及諸天人亦散天華於釋迦牟尼佛上虚空中
T1707_.33.0347b06: 成紫雲蓋覆三千大千世界蓋中天人散恒河
T1707_.33.0347b07: 沙華如雲而下　第四諸大衆天人散華有三。
T1707_.33.0347b08: 初散天華釋迦上。二華於空中成紫雲蓋覆
T1707_.33.0347b09: 三千大千世界。三蓋中天人散恒沙華。此等
T1707_.33.0347b10: 若就事是敬供養。若約行即修行供養。問前
T1707_.33.0347b11: 後四番散華變成華蓋等。何故於中有佛説
T1707_.33.0347b12: 法有不説法者。答諸佛方便約縁不同不可
T1707_.33.0347b13: 定准。第一明散華供養訖
T1707_.33.0347b14: 時諸國王散華供養已願過去佛現在佛未來
T1707_.33.0347b15: 佛常説般若波羅蜜願一切受持者比丘比丘
T1707_.33.0347b16: 尼信男信女所求如意常行般若波羅蜜　時
T1707_.33.0347b17: 諸下品中大段第二發願。就文有二。初時諸
T1707_.33.0347b18: 天國王願三世諸佛常説般若。二願一切受
T1707_.33.0347b19: 持者下願四衆所求如意常行無所得般若
T1707_.33.0347b20: 也
T1707_.33.0347b21: 佛告大王如是如是如王所説般若波羅蜜應
T1707_.33.0347b22: 説應受是諸佛母諸菩薩母神通生處　佛告
T1707_.33.0347b23: 下品内大段此第三如來述成。就文有二。初
T1707_.33.0347b24: 述可故云如是如是。二如王所説下勸應説
T1707_.33.0347b25: 應受持歎般若諸聖之本。有三句是一切諸
T1707_.33.0347b26: 佛母一切菩薩母一切神通母
T1707_.33.0347b27: 時佛爲王現五不思議神變一華入無量華無
T1707_.33.0347b28: 量華入一華一佛土入無量佛土無量佛土入
T1707_.33.0347b29: 一佛土無量佛土入一毛吼土。一毛吼土入
T1707_.33.0347c01: 無量毛吼土無量須彌無量大海入芥子中一
T1707_.33.0347c02: 佛身入無量衆生身無量衆生身入一佛身入
T1707_.33.0347c03: 六道身入地水火風身佛身不可思議衆生身
T1707_.33.0347c04: 不可思議世界不可思議　時佛爲王下品中
T1707_.33.0347c05: 第四神力。現五不思議即爲五別。第一華變
T1707_.33.0347c06: 不思議一華入無量者少能入多。無量入一
T1707_.33.0347c07: 者多能入少故皆不思議神力也。二佛土不
T1707_.33.0347c08: 思議無量佛土入一佛土能變多土入一土故。
T1707_.33.0347c09: 三毛吼不思議少能容多故。四須彌大不思
T1707_.33.0347c10: 議多能入芥子故。五衆生不思議無量衆生
T1707_.33.0347c11: 入一佛身故。五種神通稱不思議者無得正
T1707_.33.0347c12: 觀之異名也
T1707_.33.0347c13: 佛現神足時十方諸天人得佛華三昧十恒河
T1707_.33.0347c14: 沙菩薩現身成佛三恒河沙八部神王成菩薩
T1707_.33.0347c15: 道十千女人現身得神通三昧善男子是般若
T1707_.33.0347c16: 波羅蜜有三世利益過去已説現在今説未來
T1707_.33.0347c17: 當説　佛現神足下品中大段第五明得益有
T1707_.33.0347c18: 二。初別明四種人得益。二善男子下總擧波
T1707_.33.0347c19: 若有三世利益。別明四衆内即爲四別。一十
T1707_.33.0347c20: 方天人得佛華三昧者。此是華嚴三昧第十
T1707_.33.0347c21: 地得之。二十恒河沙菩薩得成佛身。三三恒
T1707_.33.0347c22: 河沙八部神王成菩薩道初地以上。四十千
T1707_.33.0347c23: 女人現身得神通謂五神通也。善男子下總
T1707_.33.0347c24: 擧般若明三世利益
T1707_.33.0347c25: 諦聽諦聽善思念之如法修行　諦聽諦聽下
T1707_.33.0347c26: 品中大段第六勸依三慧結勸修行也
T1707_.33.0347c27: 仁王護國般若波羅蜜經受持品第七。此品
T1707_.33.0347c28: 明十三法師。開而奉行爲受久久不失爲持。
T1707_.33.0347c29: 因以題名故言受持品。正説六品爲四。今是
T1707_.33.0348a01: 第四明弘經人徳行相貎勸將來依憑學經。
T1707_.33.0348a02: 就文有二。初月光疑問從大牟尼下第二答。
T1707_.33.0348a03: 初問中有二。初月光從前品生疑。白佛言下
T1707_.33.0348a04: 第二正問末代持法人。就前疑問中初覩瑞
T1707_.33.0348a05: 疑念。次即發言諮請
T1707_.33.0348a06: 爾時月光心念口言見釋迦牟尼佛現無量神
T1707_.33.0348a07: 力亦見千華臺上寶滿佛是一切佛化身主復
T1707_.33.0348a08: 見千華葉世界上佛其中諸佛各各説般若波
T1707_.33.0348a09: 羅蜜　所言月光者性月名波斯匿。而言月
T1707_.33.0348a10: 光者當是受法已後更立光字故云月光也。
T1707_.33.0348a11: 次發言者見釋迦神力復見寶滿如來化身佛
T1707_.33.0348a12: 主復見千葉上佛各各説般若。此三處佛爲
T1707_.33.0348a13: 一爲異
T1707_.33.0348a14: 白佛言如是無量般若波羅蜜不可説不可解
T1707_.33.0348a15: 不可以識識云何諸善男子於是經中明了覺
T1707_.33.0348a16: 解如法爲一切衆生開空法道　白佛下正問。
T1707_.33.0348a17: 就中有二。初正問所説般若甚深無量。次云
T1707_.33.0348a18: 何下結問意。就前正問中有三句歎般若甚
T1707_.33.0348a19: 深。一過言説故云不可説言語道斷故。二過
T1707_.33.0348a20: 相心境界故言不可解深而無盡故。三過覺
T1707_.33.0348a21: 觀故云不可以識識非思慮境界非縁慮之所
T1707_.33.0348a22: 達也。云何下次結問意法相如是絶縁忘觀。
T1707_.33.0348a23: 云何解了令一切衆生得入空道。開空法道
T1707_.33.0348a24: 者達有本空故名開空。即空能通名道故云
T1707_.33.0348a25: 開空法道也
T1707_.33.0348a26: 大牟尼言有修行十三觀門諸善男子爲大法
T1707_.33.0348a27: 王從習忍至金剛頂皆爲法師依持建立。汝等
T1707_.33.0348a28: 大衆應如佛供養而供養之應持百萬億天華
T1707_.33.0348a29: 天香而以奉上　大牟尼下第二佛答有三。初
T1707_.33.0348b01: 正答問。佛告月光我滅度後下第二勸持。時
T1707_.33.0348b02: 諸大衆及阿須輪王下第三明時衆得益。就
T1707_.33.0348b03: 前正答中有三。初略答。善男子其法師下第
T1707_.33.0348b04: 二廣答。善男子如是如是下第三總結十三
T1707_.33.0348b05: 法師功能。就前略答中有二。初佛答勸修觀
T1707_.33.0348b06: 門略歎其徳。文云十三觀門者謂三賢十聖
T1707_.33.0348b07: 爲十三。前四忍各有三品以爲十二。寂滅下
T1707_.33.0348b08: 忍爲十三。從習忍已下第二辨位。習忍者即
T1707_.33.0348b09: 習種性。至金剛頂者即第十地標初擧後中
T1707_.33.0348b10: 間十一略具列。依持建立者明十三種合可
T1707_.33.0348b11: 依止。汝等下第三勸大衆如法供養。文云應
T1707_.33.0348b12: 如佛供養者教其重敬供養也。故二諦品云
T1707_.33.0348b13: 一念信般若當知是人即是如來。況十三法
T1707_.33.0348b14: 師不應如佛供養也
T1707_.33.0348b15: 善男子其法師者是習種性菩薩若在家婆差
T1707_.33.0348b16: 憂婆差若出家比丘比丘尼修行十善自觀己
T1707_.33.0348b17: 身地水火風空識分分不淨復觀十四根所謂
T1707_.33.0348b18: 五情五受男女意命等有無量罪過故即發無
T1707_.33.0348b19: 上菩提心常修三界一切念念皆不淨故得不
T1707_.33.0348b20: 淨忍觀門住在佛家修六和敬所謂三業同戒
T1707_.33.0348b21: 同見同學行八萬四千波羅蜜道　善男子其
T1707_.33.0348b22: 法師下第二廣答十三忍。即爲十三段。就初
T1707_.33.0348b23: 習忍有三。第一内凡伏忍初習忍十住也。第
T1707_.33.0348b24: 二善男子習忍下擧失顯得。更解三十心前
T1707_.33.0348b25: 外凡夫十善菩薩。第三是定人者下顯得還
T1707_.33.0348b26: 結習忍位也。就初習忍有八句文。初標忍名
T1707_.33.0348b27: 位。文云是習種性菩薩也。第二別明四部衆
T1707_.33.0348b28: 在家二衆名優婆塞優婆夷。有本云波差優婆
T1707_.33.0348b29: 差外國語音不同有此異耳。此間名善宿男
T1707_.33.0348c01: 善宿女亦云善男子善女人。出家二衆者一
T1707_.33.0348c02: 名比丘此名破煩惱。二名比丘尼此名爲女。
T1707_.33.0348c03: 第三修習徳行文云修行十信。十信者即前
T1707_.33.0348c04: 教化品伏忍下品十種心。十信者一精進心乃
T1707_.33.0348c05: 至第十迴向心。第四作六大觀四大･空･識也。
T1707_.33.0348c06: 第五作十四根觀。五情根五受根男女意命
T1707_.33.0348c07: 此。十四是生死根本故成實論名往來根。生
T1707_.33.0348c08: 死過患故菩薩先須觀之。三無漏根入聖位
T1707_.33.0348c09: 非過不須觀之。信等五根不斷善根亦不觀
T1707_.33.0348c10: 也。是故二十二根中除八根但觀十四。喜樂
T1707_.33.0348c11: 捨意此四雖通漏無漏是染汚根本。所以不
T1707_.33.0348c12: 除也。第六發菩提心者智度論云五種菩提。
T1707_.33.0348c13: 是第五無上菩提心也。涅槃經四種菩提發
T1707_.33.0348c14: 第四上上觀菩提也。大品經三種菩提第三
T1707_.33.0348c15: 佛菩提心也。第七常修三界忍者觀三界念
T1707_.33.0348c16: 念皆不淨是諸漏本。無一念淨處即得不淨
T1707_.33.0348c17: 忍也。以作上來諸觀名佛弟子故云住在佛
T1707_.33.0348c18: 家也。第八修六和敬與物同修名之爲和。共
T1707_.33.0348c19: 相受徳目之爲敬。三業同修爲三。同戒同見
T1707_.33.0348c20: 同學八萬四千度名六。餘經以同利利爲六
T1707_.33.0348c21: 也
T1707_.33.0348c22: 善男子習忍以前行十善菩薩有退有進譬如
T1707_.33.0348c23: 輕毛隨風東西是諸菩薩亦復如是雖以十千
T1707_.33.0348c24: 劫行十正道發三菩提心乃當入習忍位亦常
T1707_.33.0348c25: 學三伏忍法而不可字名　善男子下習忍内
T1707_.33.0348c26: 大段第二更解三十心前外凡十善。擧失顯
T1707_.33.0348c27: 得也。就文有六句。初法説明外凡菩薩行十
T1707_.33.0348c28: 善由有進退。譬如下第二擧輕毛喩善趣見
T1707_.33.0348c29: 理未明。數數退大住小乘。似彼輕毛隨風動
T1707_.33.0349a01: 轉不能正住。是諸菩薩下第三合喩。雖以十
T1707_.33.0349a02: 千劫下第四明十千劫有所得心行十正道亦
T1707_.33.0349a03: 不得進位也。發菩提心下第五明發無所得
T1707_.33.0349a04: 心得入習忍位也。亦常學下第六結是不定
T1707_.33.0349a05: 人不可名字也
T1707_.33.0349a06: 是不定人是定人者入生空位聖人性故必不
T1707_.33.0349a07: 起五逆六重二十八輕佛法經書作反逆罪言
T1707_.33.0349a08: 非佛説無有是處能以一阿僧祇劫修伏道忍
T1707_.33.0349a09: 行始得入僧伽陀位　是定人下習忍位中第
T1707_.33.0349a10: 三大段顯得還結習種忍也。就文有三初得
T1707_.33.0349a11: 生空位。此人得人空無我解也。亦名假名空。
T1707_.33.0349a12: 必不起下第二明離過五逆如前説。六重者
T1707_.33.0349a13: 四重加沽酒爲五不説四衆罪過爲六。二十
T1707_.33.0349a14: 八輕者出善生優婆塞經。第一不供養父母師
T1707_.33.0349a15: 長。二者耽樂飯酒三者不能瞻身病苦。四者
T1707_.33.0349a16: 有乞食不能隨多少與而令空去。五者若比
T1707_.33.0349a17: 丘比丘尼長老尊宿處優婆塞等不須禮拜問
T1707_.33.0349a18: 訊。六者若見四果犯戒生憍慢心。七者月月
T1707_.33.0349a19: 不能持六齊受八支戒。八者四十里有講法
T1707_.33.0349a20: 處不往聽。九者受招提僧臥具床座。十者疑
T1707_.33.0349a21: 水有虫故飮。十一險難之處無伴獨行。十二
T1707_.33.0349a22: 無伴獨宿尼寺。十三若爲財命打罵奴婢僮
T1707_.33.0349a23: 僕外人。十四若殘食施四部衆。十五若畜猫
T1707_.33.0349a24: 狸。十六畜養象馬牛驢一切禽獸不作淨施。
T1707_.33.0349a25: 十七若不儲僧伽梨衣鉢盂錫杖。十八若爲
T1707_.33.0349a26: 身田作。十九不得自爲身命若作市易斗秤
T1707_.33.0349a27: 賣物。一説價已不得前却捨賤取貴。二十若
T1707_.33.0349a28: 在非處非時行欲。二十一商賈販賣不輸官
T1707_.33.0349a29: 税盜棄而去。二十二若犯國制。二十三得
T1707_.33.0349b01: 新果菜不先奉三寶先自受用。二十四僧若
T1707_.33.0349b02: 不敢説法讃歎輒便自作。二十五若在沙彌
T1707_.33.0349b03: 比丘前行。二十六僧中行食不得撰擇取美
T1707_.33.0349b04: 過分而取。二十七不得養蠶。二十八行路之
T1707_.33.0349b05: 時遇見病者不住瞻視方便付囑而捨去。佛
T1707_.33.0349b06: 法經書作反逆罪言非佛説者。於佛法眞佛
T1707_.33.0349b07: 説言非佛説。實非佛説言是佛説者無有是
T1707_.33.0349b08: 處。以一阿僧祇者從善趣初心至滿心習種
T1707_.33.0349b09: 位合逕一阿僧祇也。始得入僧伽陀位者第
T1707_.33.0349b10: 三段結習忍位也。外國名僧伽此方名習種
T1707_.33.0349b11: 性。又義翻名爲離著地以不著人我故也。問
T1707_.33.0349b12: 習種性更有異名復有別稱。答瓔珞經明有
T1707_.33.0349b13: 六名。在性名習種性在信名堅信。在忍名信
T1707_.33.0349b14: 忍在慧名聞慧。在定名習相定在觀名住觀。
T1707_.33.0349b15: 問云何名十住。答。一名發心住二治地住三
T1707_.33.0349b16: 修行住四生貴住五方便具足住。六正心住
T1707_.33.0349b17: 七不退住八童眞住九法王子住十灌頂住。
T1707_.33.0349b18: 位内王名銅寶瓔珞
T1707_.33.0349b19: 復次性種性行十慧觀滅十顛倒及我人知見
T1707_.33.0349b20: 分分假僞但有名但有受但有法不可得無定
T1707_.33.0349b21: 相無自他相故修護空觀亦常行百萬波羅蜜
T1707_.33.0349b22: 念念不去心以二阿僧祇劫行正道法住波羅
T1707_.33.0349b23: 陀位　復次性種下第二明中忍文有八句。一
T1707_.33.0349b24: 標名二出行徳三滅惑四知俗。五修觀六辨
T1707_.33.0349b25: 行多少七修行時節八結名。第一標名文云
T1707_.33.0349b26: 性種性也。第二出行徳文云行十慧觀。十慧
T1707_.33.0349b27: 即前教化品十止心也。四意止爲四即四念
T1707_.33.0349b28: 處。三善根爲七即慈施慧。三意止爲十。三意
T1707_.33.0349b29: 止者所謂三世忍過去因忍現在因果忍未來
T1707_.33.0349c01: 果忍也。第三滅惑文云滅十顛倒。十顛倒者
T1707_.33.0349c02: 常樂我淨四對四依止。三煩惱顛倒對三依
T1707_.33.0349c03: 止。過去因忍對因倒未來果忍對果倒現在
T1707_.33.0349c04: 因果忍對因果倒也。或可如地持論發心品中
T1707_.33.0349c05: 説。十種煩惱爲十倒也。我我所通障十地。性
T1707_.33.0349c06: 種人少分滅也。第四知世諦假有非實文云
T1707_.33.0349c07: 分分假僞不可得也。第五空觀文云無自他相
T1707_.33.0349c08: 修護空觀。觀我人無有自他相故空即三空
T1707_.33.0349c09: 觀門。具足未得名修已得名護。第六辨行少
T1707_.33.0349c10: 多。文云常行百萬波羅蜜念念不去心者。以
T1707_.33.0349c11: 無間修故不去離心也。第七修行時節文云
T1707_.33.0349c12: 以二阿僧祇也。第八結名。波羅陀位者此名
T1707_.33.0349c13: 性種性。三藏師云義翻爲守護度。所習諸行
T1707_.33.0349c14: 能堅守不失也。從善趣初心至性種位時逕
T1707_.33.0349c15: 二阿僧祇劫也。瓔珞經有六名在性名性種
T1707_.33.0349c16: 性在堅名法堅。在忍名法忍在慧名思惟慧。
T1707_.33.0349c17: 在定名性定在觀名行觀。問云何名十行。答
T1707_.33.0349c18: 一歡喜行二饒益行三無瞋恨行四無盡行五
T1707_.33.0349c19: 離癡亂行。六善現行七無著行八尊重行九
T1707_.33.0349c20: 善法行十眞實行也。位内王名銀輪王
T1707_.33.0349c21: 復次道種性住堅忍中觀一切法無生無住無
T1707_.33.0349c22: 滅所謂五受三界二諦無自他相如實性不可
T1707_.33.0349c23: 得故而常入第十第一義諦心心寂滅　復次
T1707_.33.0349c24: 道種下第三明上忍有六句。初標名二行徳
T1707_.33.0349c25: 三觀解四爲物受生五修行時節六結位。第一
T1707_.33.0349c26: 標名名道種性。第二行徳文云住堅忍中即
T1707_.33.0349c27: 前教化品十堅心。十堅者一戒忍二知見忍
T1707_.33.0349c28: 三定忍四慧忍五解脱忍六三界因果空忍七
T1707_.33.0349c29: 無願忍八無相忍九無常忍十一切法空無生
T1707_.33.0350a01: 忍。第三觀解文云觀一切法無三相。所謂
T1707_.33.0350a02: 以知五受三界二諦無自他相。如實性者
T1707_.33.0350a03: 無所得不二性也。以知諸法無所有故云
T1707_.33.0350a04: 不可得。文云常入第十第一義諦者牒前五
T1707_.33.0350a05: 受爲五。三界爲八世諦爲九眞諦爲十也。
T1707_.33.0350a06: 從前觀向後故言常入第十第一義諦也。心
T1707_.33.0350a07: 心寂滅者前觀諸境無生今明能縁之心亦寂
T1707_.33.0350a08: 滅也
T1707_.33.0350a09: 而受生三界何以故業習果報未壞盡故順道
T1707_.33.0350a10: 生故復以三阿僧祇劫修八萬億波羅蜜當得
T1707_.33.0350a11: 平等聖人地故住阿毘跋致正位　第四爲物
T1707_.33.0350a12: 受生文云而受生三界。何以故下釋受生意。
T1707_.33.0350a13: 以業習未盡故地前三賢菩薩爲物受三途
T1707_.33.0350a14: 生。以無始願爲因大悲爲縁發願入三途教
T1707_.33.0350a15: 化衆生也。第五明修行時節文云三阿僧祇
T1707_.33.0350a16: 劫。修八萬億諸度將入初地故云當得平等
T1707_.33.0350a17: 聖人地。第六結位阿毘跋致正翻爲不退也。
T1707_.33.0350a18: 道種性例前有六名。在堅名堅修在忍名修
T1707_.33.0350a19: 忍在慧名修慧在定名慧定在觀名向觀。十
T1707_.33.0350a20: 迴向者一離衆生相迴向二不壞迴向三等一
T1707_.33.0350a21: 切佛迴向四至一切處迴向五無盡功徳藏迴
T1707_.33.0350a22: 向。六平等善根迴向七等觀衆生迴向八如
T1707_.33.0350a23: 相迴向九無縛解脱迴向十法界無量迴向
T1707_.33.0350a24: 也。瓔珞經名金輪王
T1707_.33.0350a25: 復次善覺菩薩摩訶薩住平等忍修行四攝念
T1707_.33.0350a26: 念不去心入無相捨滅三界貪煩惱於第一義
T1707_.33.0350a27: 諦而不二爲法性無爲縁理而滅一切相故爲
T1707_.33.0350a28: 智縁滅無相無爲　復次善覺下次明信忍就
T1707_.33.0350a29: 初地又有十段。初標名二歎地功徳三明空
T1707_.33.0350b01: 有兩解四滅惑五得二無爲。六解法方便七
T1707_.33.0350b02: 明二智成就八進行九結位十以四大藏益
T1707_.33.0350b03: 物。第一標名者文云善覺菩薩也。第二歎地
T1707_.33.0350b04: 徳行文云住平等忍初地證信空有并觀故云
T1707_.33.0350b05: 平等忍。第三明空有兩解文云修行四攝即
T1707_.33.0350b06: 有解入無相下即空解。第四滅惑文云滅三
T1707_.33.0350b07: 界貪煩惱。第五明得二無爲文云於第一義
T1707_.33.0350b08: 而不二。滅一切相是數滅無爲
T1707_.33.0350b09: 住初忍時未來無量生死不由智縁而滅故非
T1707_.33.0350b10: 智縁滅無相無爲無自他相無相無無相故無
T1707_.33.0350b11: 量方便皆現前觀實相方便者於第一義諦不
T1707_.33.0350b12: 沈不出不轉不顛倒遍學方便者非證非不證
T1707_.33.0350b13: 而一切學　住初忍下未來生死不起即非數
T1707_.33.0350b14: 縁滅無爲。無自無他相者由自故有他自無
T1707_.33.0350b15: 故他亦無。一無遣自一無遣他二無雙遣故
T1707_.33.0350b16: 名無無相也。第六釋法方便文有六子句。一
T1707_.33.0350b17: 實相方便二遍學方便三迴向方便四魔自在
T1707_.33.0350b18: 方便五一乘方便六變化方便。第一實相方
T1707_.33.0350b19: 便者文云於第一義諦而不沈不出。二乘沈
T1707_.33.0350b20: 空凡夫沈有動轉顛倒也。菩薩於實相無有
T1707_.33.0350b21: 沈出故不顛不倒也。第二遍學方便者文云
T1707_.33.0350b22: 非證非不證。菩薩空有並觀齊行不二故云
T1707_.33.0350b23: 非證非不證。而一切學者明大小遍學名一
T1707_.33.0350b24: 切學也
T1707_.33.0350b25: 迴向方便者非住果非不住果而向薩婆若魔
T1707_.33.0350b26: 自在方便者於非道而行佛道四魔所不動一
T1707_.33.0350b27: 乘方便者於不二相通達衆生一切行故變化
T1707_.33.0350b28: 方便者以願力自在生一切淨佛國土如是善
T1707_.33.0350b29: 男子是初覺智於有無相而不二是實智照　
T1707_.33.0350c01: 第三迴向方便者文云非住果非不住果而向
T1707_.33.0350c02: 薩婆若。有三種迴向一迴因向果所有善根
T1707_.33.0350c03: 向薩婆若果。二迴果向因與一切衆生共也。
T1707_.33.0350c04: 三者迴向無所得故離相也。非住果者不住
T1707_.33.0350c05: 人天二乘果。非不住者住初地已上四種果。
T1707_.33.0350c06: 調柔果發趣果願智果攝報果。又非住者不
T1707_.33.0350c07: 住四果非不住者住薩婆若果也。第四魔自
T1707_.33.0350c08: 在方便者文云於非道而行佛道四魔所不
T1707_.33.0350c09: 動。同魔而行佛道魔不能壞。表二義一者欲
T1707_.33.0350c10: 引邪入正。二明邪正不二解魔事無所有即
T1707_.33.0350c11: 是佛事。四魔者煩惱魔陰魔死魔天魔也。欲
T1707_.33.0350c12: 明初地菩薩能降伏四魔故云不爲所動也。
T1707_.33.0350c13: 初地菩薩斷初地惑故離煩惱魔得法身故離
T1707_.33.0350c14: 陰魔。得道法力故離死魔得不動三昧故離
T1707_.33.0350c15: 天魔。若依大集經四諦三空四念處等治四
T1707_.33.0350c16: 魔。如此等示行非道通達佛道也。第五一乘
T1707_.33.0350c17: 方便者文云不二相通達衆生一切行故。唯
T1707_.33.0350c18: 行一大乘不二法門以化衆生也。第六變化
T1707_.33.0350c19: 方便者文云願力自在生一切淨佛國土起身
T1707_.33.0350c20: 通益物也。願力者是起通心言自在者明其
T1707_.33.0350c21: 通體智慧。言生一切淨佛國土者明其通用。
T1707_.33.0350c22: 道理亦生穢土略故不説。第七明二智成就
T1707_.33.0350c23: 有三意。初法説譬如水下譬説乃至下合譬。
T1707_.33.0350c24: 初法説中前明實智後明方便。文言初覺智
T1707_.33.0350c25: 於有無相而不二者是實智也
T1707_.33.0350c26: 巧用不證不沈不出不到是方便觀譬如水之
T1707_.33.0350c27: 與波不一不異乃至一切行波羅蜜禪定陀羅
T1707_.33.0350c28: 尼不一不二故而二行成就以四阿僧祇劫行
T1707_.33.0350c29: 行故入此功徳藏門無三界業習生故畢故不
T1707_.33.0351a01: 造新以願力故變化生一切淨土常修捨觀故
T1707_.33.0351a02: 登鳩摩羅伽位以四大寶藏常授與人　巧用
T1707_.33.0351a03: 下明方便智。譬文云如水與波不一不異者。
T1707_.33.0351a04: 明動義異濕義似行義異理義。言不異者明
T1707_.33.0351a05: 波體即水體似行體即理體。合譬中文云乃
T1707_.33.0351a06: 至一切行不一者明行相異理。又明諸行體
T1707_.33.0351a07: 同義別。言不二者明理行體同。又明諸行體
T1707_.33.0351a08: 同其似波水。合前成不一不異之言也。今所
T1707_.33.0351a09: 明二智不同他説異實智外別有方便。所言
T1707_.33.0351a10: 實智者即方便實也。言方便者實方便也。豈
T1707_.33.0351a11: 可言一豈可言異。譬説中自顯也。第八進行
T1707_.33.0351a12: 有四子句一明久行故入此門。文云四阿僧
T1707_.33.0351a13: 祇得入者過前三忍故云四阿僧祇。二無三
T1707_.33.0351a14: 界業報生文云畢故不造新。更不受三界果
T1707_.33.0351a15: 報故云不造新也。三以願力受生。以地前
T1707_.33.0351a16: 三十心無漏爲因無明爲縁感三界外初地變
T1707_.33.0351a17: 易生也。四常修捨觀捨所斷諸煩惱也。第九
T1707_.33.0351a18: 結位。鳩摩羅伽者此方名童子地。以生在佛
T1707_.33.0351a19: 家亦名離欲地亦名勝惡魔地。初地離五怖
T1707_.33.0351a20: 畏過二乘魔也。第十常以四大藏益物。四大
T1707_.33.0351a21: 藏者修多羅毘尼阿毘曇雜藏也。亦可。依勝
T1707_.33.0351a22: 鬘經一名人天善根藏二聲聞藏三縁覺藏四
T1707_.33.0351a23: 大乘藏。亦可。依地持四攝益物爲四藏也
T1707_.33.0351a24: 復次徳慧菩薩以四無量心滅三有瞋等煩惱
T1707_.33.0351a25: 住中忍中行一切功徳故以五阿僧祇劫行大
T1707_.33.0351a26: 慈觀心心常現在前入無相闍波陀羅位化一
T1707_.33.0351a27: 切衆生　徳慧下第二地文有五別。一標名
T1707_.33.0351a28: 二智斷三住中忍自行四修行時節五結。第一
T1707_.33.0351a29: 標名文云徳慧菩薩。第二智斷文云以四無
T1707_.33.0351b01: 量心者。明智也滅三有煩惱即斷也。第三住
T1707_.33.0351b02: 中忍中行一切功徳者歎自利行相也。第四
T1707_.33.0351b03: 明修行時節者。文云以五阿僧祇者怙前四
T1707_.33.0351b04: 爲五也。第五結云入無相闍陀波羅者。此翻
T1707_.33.0351b05: 爲度黒闇無復黒闇亦名無畏地。三藏師翻
T1707_.33.0351b06: 爲滿足也
T1707_.33.0351b07: 復次明慧道人常以無相忍中行三明觀知三
T1707_.33.0351b08: 世法無來無去無住處心心寂滅盡三界癡煩
T1707_.33.0351b09: 惱得三明一切功徳觀故常以六阿僧祇劫集
T1707_.33.0351b10: 無量明波羅蜜故入伽羅陀位無相行受持一
T1707_.33.0351b11: 切法　明慧下第三地文有五別。初標名二
T1707_.33.0351b12: 忍名三智斷四進行時節五結位。第一標名
T1707_.33.0351b13: 者文云明慧道人也。第二標忍名文云無相
T1707_.33.0351b14: 忍中行者明信忍上品也。言三明者照三世
T1707_.33.0351b15: 無生。故云無來無去無住處。三世不可得觀
T1707_.33.0351b16: 盡於縁。心心寂滅縁盡於觀也。第三智斷者
T1707_.33.0351b17: 文云盡三界癡煩惱也。第四進行時節者六
T1707_.33.0351b18: 阿僧祇。足前五爲六也。第五結位文云入伽
T1707_.33.0351b19: 羅陀位者此云度邊地也
T1707_.33.0351b20: 仁王般若經疏卷下五終
T1707_.33.0351b21:
T1707_.33.0351b22:
T1707_.33.0351b23:
T1707_.33.0351b24: 仁王般若經疏卷下六
T1707_.33.0351b25: 　胡吉藏撰　
T1707_.33.0351b26: 復次爾炎聖覺達菩薩修行順法忍逆五見流
T1707_.33.0351b27: 集無量功徳住須陀洹位　爾炎地下明四地
T1707_.33.0351b28: 文有四。初標名二立忍名三離障四進行。初
T1707_.33.0351b29: 標名文云爾炎聖覺達菩薩也。爾炎者此名
T1707_.33.0351c01: 智母既進斷思惟故稱覺達。境能生智以境
T1707_.33.0351c02: 爲智母也。又解地經名炎地此喩説也。第二
T1707_.33.0351c03: 立忍名修行順法忍者順忍下品也。第三離
T1707_.33.0351c04: 障文有三子句。一逆見流二住初果三結離
T1707_.33.0351c05: 障。初逆五見流者明四地菩薩能滅五見煩
T1707_.33.0351c06: 惱習氣故。地經云我見爲首悉皆遠離。攝論
T1707_.33.0351c07: 云四地斷倶生身見無明。三藏師云大乘別
T1707_.33.0351c08: 有五見。一生滅見准小乘邊見。二四念處見
T1707_.33.0351c09: 損正念。正念對治准小乘邪見。三善惡見損
T1707_.33.0351c10: 正懃正懃能行一切無分別。菩薩善法若分
T1707_.33.0351c11: 別不能懃也。准小乘戒取見。四衆生見是菩
T1707_.33.0351c12: 薩對治。菩薩不見衆生異菩薩也。五正法見
T1707_.33.0351c13: 正施是對治不見有法也。菩薩行九種道能
T1707_.33.0351c14: 逆此五見流始入菩薩須陀洹位。九種道者
T1707_.33.0351c15: 一行生死如病服苦藥。二狎衆生如大醫不
T1707_.33.0351c16: 計病者惱亂。三促身力如僮僕不避寒苦其
T1707_.33.0351c17: 力堪忍故。四入塵欲如商人畏失財爲。利
T1707_.33.0351c18: 衆生雖處世樂不多受果報故。五淨三業如
T1707_.33.0351c19: 洗衣人未淨不息。六不惱他。七習善根如人
T1707_.33.0351c20: 攅火取得火方住。八修定譬有僮僕。九依智
T1707_.33.0351c21: 慧如幻師於幻衆中不生眞實。未見所出別
T1707_.33.0351c22: 詳。二住須陀洹位者釋有二義。一者就修道
T1707_.33.0351c23: 位中二地三地修有漏道厭伏煩惱。四地修
T1707_.33.0351c24: 無漏道永斷煩惱初得修無漏名須陀洹。第
T1707_.33.0351c25: 二義者三地已還造有漏業初地行施二地持
T1707_.33.0351c26: 戒三地修八禪有漏定。四地已上修無漏道
T1707_.33.0351c27: 斷三界逆生死流名須陀洹。亦可。此人斷人
T1707_.33.0351c28: 相我障因似小乘初果就相似立名也
T1707_.33.0351c29: 常以天眼天耳宿命他心身通達於念念中能

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