大正蔵検索 INBUDS
|
佛説仁王護國般若波羅蜜經疏神寶記 (No. 1706_ 善月述 ) in Vol. 33 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 [行番号:有/無] [返り点:無/有] [CITE]
T1706_.33.0286a11: T1706_.33.0286a12: T1706_.33.0286a13: No. 1706 [cf. Nos. 245, 1705] T1706_.33.0286a14: T1706_.33.0286a15: T1706_.33.0286a16: 易於通經難於作記。欺佛也。易於作記難於 T1706_.33.0286a17: 通經。欺祖也。愚於佛祖之道不敢欺。而或有 T1706_.33.0286a18: 述焉。亦各適其縁爾。先是經疏始播於日本。 T1706_.33.0286a19: 卒授於海舶。其教法之隆汚往來之艱險如 T1706_.33.0286a20: 此。晁文元公之後景迂先生之序詳矣。方今 T1706_.33.0286a21: 聖君賢相主盟宗教之秋。顧此經法寔爲國寶。 T1706_.33.0286a22: 而獨得未記述。爲教門缺典。一日昭慶講者 T1706_.33.0286a23: 行彬。抱負是書謁余於靈山。賓次作而曰。願 T1706_.33.0286a24: 得一記發揮。余謝不敏不得已。挾以東歸。暇 T1706_.33.0286a25: 日馨爐啓卷三復其旨。顧謂或者曰。難矣乎。 T1706_.33.0286a26: 非所敢知也。抑又年運衰矣。學荒志索。於此 T1706_.33.0286a27: 豈能及哉。或者勉之曰。此亦宗教一盛事。使 T1706_.33.0286a28: 見義不爲惡得爲勇乎。余曰諾。姑試圖之。未 T1706_.33.0286a29: 敢以爲善也。藁成目之曰神寶記。云惟通人 T1706_.33.0286b01: 有以訂之。庶爲他日奉行之張本耳 T1706_.33.0286b02: 紹定庚寅中元日 善月 序 T1706_.33.0286b03: T1706_.33.0286b04: T1706_.33.0286b05: T1706_.33.0286b06: T1706_.33.0286b07: 神寶記卷第一 T1706_.33.0286b08: 是經有二名。其末名龍寶神王。今摭二 T1706_.33.0286b09: 字以名所釋。抑輪王興世有神寶自至 T1706_.33.0286b10: 之言故云 T1706_.33.0286b11: 四明沙門柏庭善月述 T1706_.33.0286b12: 天台名家。寔以傳宗爲本。而釋經次焉。然以 T1706_.33.0286b13: 得佛心宗發旋總持故。凡申一經釋一義。亦 T1706_.33.0286b14: 必有法於是首開二門。曰懸談大義。曰依文 T1706_.33.0286b15: 申釋。凡諸大旨必搜在首題。申之以五重玄 T1706_.33.0286b16: 義。謂名體宗用教相。夫法必有名名必有體。 T1706_.33.0286b17: 體者其實也。亦主也。印也。苟得其印斯可信 T1706_.33.0286b18: 受。否則邪外而已。宗者顯體之要也。以因果 T1706_.33.0286b19: 爲宗則體得其要。體顯故有用。備是四者説 T1706_.33.0286b20: 而爲教。則小大半滿頓漸權實得以區別。此 T1706_.33.0286b21: 所以爲相也。廣如法華玄義等文云云。此經 T1706_.33.0286b22: 以人法下。別列此經五義也。以人法爲名。謂 T1706_.33.0286b23: 能説及所説法兼而目之也。據下出諸經題則 T1706_.33.0286b24: 又有人法譬三單複具足之式云云。實相爲體 T1706_.33.0286b25: 者。凡諸大乘總指一實相印爲體。以三徳言 T1706_.33.0286b26: 之。此經既名般若。凡具三義。正當實相即性 T1706_.33.0286b27: 徳法身體也。體必歸一而不離宗用。於是有 T1706_.33.0286b28: 離合義焉云云。自行因果爲宗者。謂宗必約 T1706_.33.0286b29: 行而有因果。即此爲宗。充體言之。正當觀照。 T1706_.33.0286c01: 則自行。始因終果。無非般若也。權實二智爲 T1706_.33.0286c02: 用者。然用本解脱。正當文字般若照用爲義 T1706_.33.0286c03: 故。進取二智爲用也。大乘熟酥爲教相者。謂 T1706_.33.0286c04: 諸部般若融通諸法。淘汰二乘成熟酥益相。 T1706_.33.0286c05: 此當其一也。名有通別者。就一題内總十二 T1706_.33.0286c06: 字。兼序品第一具三通別。如文云云。又佛説 T1706_.33.0286c07: 二字爲通。餘字爲別。可知。言佛者下。隨釋一 T1706_.33.0286c08: 題。謂佛爲能説人。佛具十徳以彰十號。覺其 T1706_.33.0286c09: 一也。覺有自他覺滿之義。雖所對異其爲覺 T1706_.33.0286c10: 一也。亦可謂。三覺果圓名佛。八辯宣暢爲説。 T1706_.33.0286c11: 八音如常解云云。起信所謂圓音一演異類 T1706_.33.0286c12: 等解是也。仁王下。明所説法。初仁王護國四 T1706_.33.0286c13: 字。即發起一經之要也。仁王謂古今有道帝 T1706_.33.0286c14: 王也。以今所釋則施恩布徳爲仁。統化自在 T1706_.33.0286c15: 爲王。此特見其徳用爾。究明其道非此可盡。 T1706_.33.0286c16: 文具四釋。初因縁。凡諸事義及機應能所皆 T1706_.33.0286c17: 因縁也。言護國者。有能護所護。凡三義。一以 T1706_.33.0286c18: 王爲能護國爲所護。則以王道而治國也。二 T1706_.33.0286c19: 以般若爲能護王爲所護。則由持般若故。是 T1706_.33.0286c20: 王與國皆得安隱。三以王爲能弘法爲所弘。 T1706_.33.0286c21: 所謂人能弘道也。雖通三義而實正顯般若 T1706_.33.0286c22: 以爲能護。餘則助釋而已。又仁王下。約字訓 T1706_.33.0286c23: 釋。言仁者忍也。亦含弘爲義。謂其徳能含弘 T1706_.33.0286c24: 故。不即喜怒而發必中節。有以見其仁厚也。 T1706_.33.0286c25: 二約教釋者。一家教門以藏通別圓爲釋義 T1706_.33.0286c26: 之綱目。故一一文義必約此四以辯淺深。則 T1706_.33.0286c27: 教旨有歸機解無失。若約今昔部旨。則又有 T1706_.33.0286c28: 開判義焉云云。文復爲四。一一各二。謂約教 T1706_.33.0286c29: 詮旨依文帖釋。初明藏教。若見諸法生等。則 T1706_.33.0287a01: 藏詮生滅。法不即空必析滅會空故。生即有 T1706_.33.0287a02: 也。滅即空也。空則塵等皆容是爲國義。故不 T1706_.33.0287a03: 動轉約文帖釋。則國安而王泰也。二乘所得 T1706_.33.0287a04: 名爲王者。以果從因而實兼果。對土可知。餘 T1706_.33.0287a05: 三例爾。通詮諸法色即是空。與藏體析之異。 T1706_.33.0287a06: 故不生滅。悉如幻化。三界煩惱一時頓斷。從 T1706_.33.0287a07: 果言也。若亦從因仍通次斷。住於界外下。約 T1706_.33.0287a08: 文帖釋也。別詮三諦次第。言空不異通。色無 T1706_.33.0287a09: 邊故等假也。雖復無邊而與心不相妨礙中 T1706_.33.0287a10: 也。若據教道止應齊此。而言無邊之法在一心 T1706_.33.0287a11: 中。則似妨詮旨。今以二義通之。謂一約能造 T1706_.33.0287a12: 心是。不妨在心亦融。但所造法非。於色不可 T1706_.33.0287a13: 耳。二約住果而不在因。如説八地入無功用 T1706_.33.0287a14: 道現十種身。是亦不妨教道之説。從於初地 T1706_.33.0287a15: 下。帖釋。言不動轉而能動轉者。即華嚴十地 T1706_.33.0287a16: 菩薩隨力隨分住十度中。其於事行無礙自 T1706_.33.0287a17: 在故也。六字恐誤。應作十。若觀下。圓詮諸法 T1706_.33.0287a18: 本唯理性故無生滅。以圓見事理一念具足 T1706_.33.0287a19: 故。雖無生滅而生滅宛然。失唯生滅宛然則 T1706_.33.0287a20: 約俗以名照。本無生滅。則約眞以言亡。是亦 T1706_.33.0287a21: 照眞照俗以言照。遮眞遮俗以言亡。則亡前 T1706_.33.0287a22: 遮照照前遮照。亡照叵得而契乎中道。三皆 T1706_.33.0287a23: 稱性故廣大如法性。三皆不動故究竟若虚空。 T1706_.33.0287a24: 從初住下。約分眞究竟。帖釋住國稱王等義 T1706_.33.0287a25: 也。又三藏下。通約四教因果以判二字有得 T1706_.33.0287a26: 不得。則三藏四果以惑盡故。得稱仁王。餘皆 T1706_.33.0287a27: 未得。合名王而不仁。通教以去並從果説故。 T1706_.33.0287a28: 通稱王亦可。三教止名小王。所謂二三小王 T1706_.33.0287a29: 各理蒼品是也。當教自有優劣者。謂各當其 T1706_.33.0287b01: 教相望言之。則仁王二字自爲優劣。故曰非 T1706_.33.0287b02: 仁則王。即優劣可知云云。又以世教言之。仁 T1706_.33.0287b03: 而不王者有之。未有不仁而王者也。不仁而 T1706_.33.0287b04: 王則桀紂是矣。三本迹釋者。其説有二。謂久 T1706_.33.0287b05: 遠本迹則唯在法華。迹門尚非所聞。況餘部 T1706_.33.0287b06: 耶。其餘迹中但得借用體用本迹。此復略開 T1706_.33.0287b07: 二義。謂一約偏圓本迹云云。二約分論淺深。 T1706_.33.0287b08: 則圓行爲本別果爲迹。通教佛地雖當果位 T1706_.33.0287b09: 而望別成迹。三藏二乘雖同小果而望通屬 T1706_.33.0287b10: 末。末猶迹也。故知屈轉相望其義皆通。或約 T1706_.33.0287b11: 當教自論。各有本迹義不一揆。又約本迹高 T1706_.33.0287b12: 下等四句論之云云。四觀心釋者。於前三釋 T1706_.33.0287b13: 雖極圓妙。而望觀屬事。唯圓觀自行乃得其 T1706_.33.0287b14: 理。故曰。譬如貧窮人日夜數他寶。爲是故須 T1706_.33.0287b15: 觀心釋也。文凡有四。即生滅無生無量無作。 T1706_.33.0287b16: 約四諦觀門。觀色空等境隨教觀別故曰。觀 T1706_.33.0287b17: 生滅法見色是有等三藏觀也。謂生滅色由心 T1706_.33.0287b18: 所轉故。心得自在也。觀色即是空等通觀也。 T1706_.33.0287b19: 不唯心得自在。以即空故色亦自在。故曰空 T1706_.33.0287b20: 色自在。若觀空是色次第而入別觀也。瓔珞 T1706_.33.0287b21: 所謂以二觀爲方便得入中道是也。若觀色 T1706_.33.0287b22: 空不二圓觀也。惟其圓頓色空本唯一理。以 T1706_.33.0287b23: 約照邊不二而二。即照而亡二而不二。雙照 T1706_.33.0287b24: 雙亡只在一念。體即中道故無非實相。一心 T1706_.33.0287b25: 三觀三觀一心。本無前後。是亦一心三觀故 T1706_.33.0287b26: 非縱。三觀一心故非横。不縱不横如天目等。 T1706_.33.0287b27: 自在之妙莫極於斯。我今聖主下。約觀心釋。 T1706_.33.0287b28: 推功主上。以道化故。具仁王之徳。以正觀故。 T1706_.33.0287b29: 彰護國之能。備斯衆善本迹高深莫得而擬 T1706_.33.0287c01: 議也。是亦觀心具前三釋之意。配釋可知云 T1706_.33.0287c02: 云。此下合釋護國義。如前釋王。已略明竟。亦 T1706_.33.0287c03: 如後委解。故不別示。次釋般若。具言般若波 T1706_.33.0287c04: 羅蜜。即一經能護之法也。良以般若智力能 T1706_.33.0287c05: 使國王安隱政化宣流。其言本不可翻。經論 T1706_.33.0287c06: 凡明五不翻義。此當尊重乃其一也。不翻之 T1706_.33.0287c07: 旨理不可盡。今略對古論之。先指論所出。凡 T1706_.33.0287c08: 二文。一則可翻。即開善所用。一不可翻。即莊 T1706_.33.0287c09: 嚴旻師所承。故曰名含衆義。是亦多含義也。 T1706_.33.0287c10: 若翻智慧則其理單淺。非全不可。今疏評二 T1706_.33.0287c11: 説先斥次融會。則曰。各成諍競今爲通之。謂 T1706_.33.0287c12: 般若有二種。初約部旨具偏圓權實。有翻轉 T1706_.33.0287c13: 不翻轉義。融會兩家之説。雖未正意容或有 T1706_.33.0287c14: 此。次結斥。言火焔不可取者如論云云。謂般 T1706_.33.0287c15: 若正智不可以偏見取。取則傷手害實。不可 T1706_.33.0287c16: 取而取雖取之可也。但於取不取之間。不落 T1706_.33.0287c17: 思惟不渉擬議。直下承當則實當有在。智慧 T1706_.33.0287c18: 之言該離合二釋。亦未始偏於一端。故成論 T1706_.33.0287c19: 作合釋。淨名以離言。苟如經釋。當是智以分 T1706_.33.0287c20: 別爲性。慧以無著爲言。以分別故智即是有。 T1706_.33.0287c21: 以無著故慧即是空。故離則爲空爲有。合則 T1706_.33.0287c22: 中道斯存。而論作合釋。眞慧即智。其於般 T1706_.33.0287c23: 若爲近。何定住之有乎。今此下。示部帙同異。 T1706_.33.0287c24: 按經下文。佛於二十九年説般若。兼今所問 T1706_.33.0287c25: 正當仁王。則五部而已。此言八部者。所出不 T1706_.33.0287c26: 同。當是部帙開合異耳云云。有云。天王即仁 T1706_.33.0287c27: 王部者。今所不取。若即是者。不應已説仁王 T1706_.33.0287c28: 而再有所請。故知非也。雖有大經之文一往 T1706_.33.0287c29: 名同。非謂正言二部。問人仁下。通論。人仁義 T1706_.33.0288a01: 別云何得同。答據大經。仁即名人。與書所謂 T1706_.33.0288a02: 人也者仁也合而言之道也。其旨頗類。而老 T1706_.33.0288a03: 經云。聖人不仁等。疏謂以仁王行仁不求恩 T1706_.33.0288a04: 報云爾。非不仁之謂也。正言仁與不仁。則道 T1706_.33.0288a05: 非道而已。今仁王云者。正謂行道之主。若夫 T1706_.33.0288a06: 背道則人猶不可。況得爲仁乎。又問仁之言 T1706_.33.0288a07: 何謂也。答以仁未易言。姑以字體論之可也。 T1706_.33.0288a08: 故曰。從人從二爲人二。即二畫等則三才之 T1706_.33.0288a09: 道備矣。又曰。貫三爲王即其義也。所謂下學 T1706_.33.0288a10: 而上達者。其在斯釋乎。又問。昔人以此經爲 T1706_.33.0288a11: 非正譯。以其不見之目録故也。答意大率以 T1706_.33.0288a12: 目録有無。恐偶遺耳。如後出三譯。豈得非正 T1706_.33.0288a13: 邪。況有長房目録。可考。信不誣矣。海庸下。 T1706_.33.0288a14: 引事斥非。謂海上之庸古初之聖。皆以耳目 T1706_.33.0288a15: 所不見聞。而臆斷其有無。焉知其實哉。革或 T1706_.33.0288a16: 音棘。文見列子云云。且準下。正出廣略二本。 T1706_.33.0288a17: 前後三譯明其眞僞。作此評者過莫大矣。然 T1706_.33.0288a18: 於三本獨疏秦譯者。以望餘二本而什譯爲 T1706_.33.0288a19: 優。辭理兼暢亦時所宗尚故也。波羅蜜者。翻 T1706_.33.0288a20: 事究竟。又翻到彼岸。並彰般若之勝用也。謂 T1706_.33.0288a21: 事究竟則其理可知。以前五度屬事。般若一 T1706_.33.0288a22: 度屬理。事由理導尚爲究竟。況理爲能導得 T1706_.33.0288a23: 非究竟乎。言到彼岸者。譬以船筏濟大海。而 T1706_.33.0288a24: 有此彼中流之異。在此在中皆未究竟。唯到 T1706_.33.0288a25: 彼岸則吾事濟矣。是皆至極義也。故曰生死 T1706_.33.0288a26: 爲此岸等。此雖帖釋而義猶通總。且屬因縁 T1706_.33.0288a27: 爾。次約教釋者。藏以實有生死爲此。滅有 T1706_.33.0288a28: 涅槃爲彼。中流則見思惑。所詮在小六度皆 T1706_.33.0288a29: 事。未得爲究竟到岸故。取道品八正爲筏也。 T1706_.33.0288b01: 通教此彼與藏不殊。但詮有體析故六度爲 T1706_.33.0288b02: 理。若望三藏則彼事理皆事。此則事理倶理 T1706_.33.0288b03: 爲異耳。別詮既以無明爲中流。義當凡小色 T1706_.33.0288b04: 空爲此。此界内也。以菩薩假法爲彼。彼界外 T1706_.33.0288b05: 也。而以無量行願爲舟楫。圓頓則極。事理言 T1706_.33.0288b06: 之。事極極於理則。二而不二。理極極於事。 T1706_.33.0288b07: 則不二而二。以例生死涅槃爲此爲彼。其義 T1706_.33.0288b08: 可知。而實無生死涅槃可得。以之濟行則一 T1706_.33.0288b09: 行一切行以爲船筏。究竟至於大涅槃岸。此 T1706_.33.0288b10: 之謂也。次觀心釋彼岸者。要不出約空假中。 T1706_.33.0288b11: 以色空等爲彼此義。而論修相。即託事觀門 T1706_.33.0288b12: 也。如文云云。三假義如後釋。經有下。釋經字 T1706_.33.0288b13: 義。梵云修多羅。舊云有翻或無翻。歴貫線等 T1706_.33.0288b14: 五。一一約教行理三成十五義。委如玄釋云 T1706_.33.0288b15: 云。又經者。訓法訓常。亦經緯爲義。又如六經 T1706_.33.0288b16: 之經。以此代彼故曰經耳。約教六塵下。則又 T1706_.33.0288b17: 因經以明教體。夫經者。聖人所以示教也。因 T1706_.33.0288b18: 教以悟道則有通有別。通謂十方佛土該於 T1706_.33.0288b19: 六塵。皆爲教體。如文云云。或以光明等。備 T1706_.33.0288b20: 列六塵而作佛事。其於香飯自該三塵。香即 T1706_.33.0288b21: 香塵。飯食入口自相綿味即味塵也。甞於唇 T1706_.33.0288b22: 舌之間。有軟美等相即觸塵也。或寂默無言 T1706_.33.0288b23: 而得三昧即法塵也。推而廣之。彼一一塵皆 T1706_.33.0288b24: 具六根。而一一根皆具六塵。遍法界中根根 T1706_.33.0288b25: 塵塵皆可入道。何適而非教體也。至於約教 T1706_.33.0288b26: 本迹觀心皆可例作云云。縱使教外別傳心 T1706_.33.0288b27: 要。至於無言無字但有一法當情及無當情者。 T1706_.33.0288b28: 是亦教體。何處何法爲別傳耶。自非深見此 T1706_.33.0288b29: 理。難以筆舌既也。別則正以聲色爲體。有佛 T1706_.33.0288c01: 世滅後之殊。仍對名句文三。謂之一實。三假 T1706_.33.0288c02: 和合成體。其爲教也備矣。若以經緯之經釋 T1706_.33.0288c03: 者。則如世端帛必先經緯以成文采。今爲經 T1706_.33.0288c04: 教亦爾。以文字爲經則其常也。以人之心行 T1706_.33.0288c05: 紬繹於其間爲緯。雖出世正覺亦必由之而 T1706_.33.0288c06: 成。故喩之以經。序者下。釋序品第一。亦相帶 T1706_.33.0288c07: 來耳。大略可知。第二辯體爲二。先評古釋。有 T1706_.33.0288c08: 以文字爲體。其義甚疎。固不足評。有以無相 T1706_.33.0288c09: 爲體。雖若得理而名言未的。故評曰永漫。亦 T1706_.33.0288c10: 通漫也。猶不近云爾。有云。五忍十地爲體。此 T1706_.33.0288c11: 雖本經旨有文有理。謂羅什宗可也。而非體 T1706_.33.0288c12: 義。夫體必歸一。未聞以數義爲體。故知非也。 T1706_.33.0288c13: 今釋爲三。初依義釋云云。謂體者法也。別尊 T1706_.33.0288c14: 卑崇君父。君臣撙節莫不有法。譬出世法體 T1706_.33.0288c15: 亦若是。雖十界之別而同依一法性體。惟其 T1706_.33.0288c16: 體未始異。則所顯極唯在佛。故凡大乘諸經 T1706_.33.0288c17: 通指實相以爲正體也。若約開廢簡體。非部 T1706_.33.0288c18: 正意。故所不論。二引證云云。謂依於實相法 T1706_.33.0288c19: 性而辯因果。就實相因果證經體。若如古師 T1706_.33.0288c20: 所用。乃成以因果證實相爲所斥。夫豈知所 T1706_.33.0288c21: 謂宗家之體。體家之宗。義各有歸。如玄籤 T1706_.33.0288c22: 云云。三約部教別論者。然向義猶通。故須 T1706_.33.0288c23: 別辯。而右共別權實之判約部義也。次明傍 T1706_.33.0288c24: 正。別指則曰云云。謂般若本菩薩法。而有共 T1706_.33.0288c25: 不共義。共謂共二乘説。通教是也。不共者。別 T1706_.33.0288c26: 菩薩法。別圓是也。準教明理。則實相之體亦 T1706_.33.0288c27: 復二異。謂偏眞實相。即所謂諸法實相三乘 T1706_.33.0288c28: 皆得亦不名佛是也。中道實相對教可知。約 T1706_.33.0288c29: 共不共以判權實。則共爲化他權實。不共即 T1706_.33.0289a01: 自行權實。若相望以論故。化他雖有權實並 T1706_.33.0289a02: 名爲權。自行例知。則成自他權實。故注云 T1706_.33.0289a03: 云。今如上分別也。約教下。對前部義。今此正 T1706_.33.0289a04: 約四教以論。則般若一時雖通諸部。廢半明 T1706_.33.0289a05: 滿。唯説三教摩訶衍門融通諸法。其於二乘 T1706_.33.0289a06: 寄大存小。密輪轉入故。有三乘共行十地等。 T1706_.33.0289a07: 以傍正則通正接傍。以權實則偏權圓實。既 T1706_.33.0289a08: 唯三教從極顯體。則正指圓極實相爲體。亦 T1706_.33.0289a09: 如光明有判教屬通就圓釋體之論是也。第 T1706_.33.0289a10: 三明宗者。顯體之行也。行該修證總攝因果。 T1706_.33.0289a11: 故以因果爲宗不亦宜乎。於是有評古。有今 T1706_.33.0289a12: 釋。昔人有以無生正觀爲宗。多是肇師般若 T1706_.33.0289a13: 無知論意。謂般若體本無生。則無生滅之知 T1706_.33.0289a14: 也。即之爲觀則離有無二邊。假名中道是爲 T1706_.33.0289a15: 正觀也。故文云下引證也。意本其文。以示之 T1706_.33.0289a16: 曰。無生體空無所之見。雖知而無知。見而無 T1706_.33.0289a17: 見。不行不受等。今家斥之。此得通教意。所謂 T1706_.33.0289a18: 肇什釋經多附通意是也。雖得通意之權。而 T1706_.33.0289a19: 失圓頓之實。苟爲失實則權實倶非云云。次 T1706_.33.0289a20: 今釋言以佛自行因果爲宗者。謂佛所證極 T1706_.33.0289a21: 智靈知寂照。爲今般若之宗。夫言自行則證 T1706_.33.0289a22: 唯在佛。他莫能知。言因果則行無不包。徳無 T1706_.33.0289a23: 不攝。既證是智。必契是境。所以一色一香無 T1706_.33.0289a24: 非中道。説智及智處。皆名爲般若。不可以有 T1706_.33.0289a25: 心得。不可以無心取。離有離無玄契中道。然 T1706_.33.0289a26: 則離有無者寂也。體也。有無宛然者照也。用 T1706_.33.0289a27: 也。惟其遮照一時智亦叵得。無相亦無相。只 T1706_.33.0289a28: 自無相無別無相也。以是爲宗要莫過此 問 T1706_.33.0289a29: 宗與體下。料簡同異。答以綱裘爲喩者。夫綱 T1706_.33.0289b01: 所以維網。擧綱則網目自隨。毛所以成裘。振 T1706_.33.0289b02: 領則毛爲之動。此譬以體從宗顯宗得其要 T1706_.33.0289b03: 或以梁柱屋空喩。則空爲所取。以宗從體言。 T1706_.33.0289b04: 各有當也。今明同異。百在非同非異。如論離 T1706_.33.0289b05: 合亦然。四明所謂如此辯體。不即宗用不離 T1706_.33.0289b06: 宗用。方彰一家宗體之妙。又如金莊嚴具。本 T1706_.33.0289b07: 譬非異非不異。今意少別云云。第四辨用者。 T1706_.33.0289b08: 宗既顯體。體顯則有用。故次宗明用。亦即般 T1706_.33.0289b09: 若功能力用也。有人下。評古。舊以内外二護 T1706_.33.0289b10: 爲用。如文云云。七難不起。如下列釋云云。今 T1706_.33.0289b11: 評之。義有與奪。與其内外之言得眞俗之一 T1706_.33.0289b12: 端。奪則十地名通而不的顯言俗。只知其一 T1706_.33.0289b13: 而不知其二。故不可依。是即奪也。今以佛 T1706_.33.0289b14: 二智爲用。則尚攝佛國因果依正。焉有世間 T1706_.33.0289b15: 依報國土等而不護邪。故以勝攝劣擧正收 T1706_.33.0289b16: 依。即内外二護靡不該盡。況二智之言其理 T1706_.33.0289b17: 深長。優於古釋遠矣。抑凡言權實必照自他。 T1706_.33.0289b18: 照自即照理。照他即鑒機。所謂上冥法性下 T1706_.33.0289b19: 契機縁。未有照一而不照二者也。若附教以 T1706_.33.0289b20: 論。則有三雙權實。如文云云。如薩婆下。引事 T1706_.33.0289b21: 證用而有強弱。通別二智力用弱。如凡人弓 T1706_.33.0289b22: 箭。圓中二智力用強。猶如聖箭。次何者下。徴 T1706_.33.0289b23: 釋。言或等者。進退不定之辭。謂其通雖二智 T1706_.33.0289b24: 平等。而是眞空故照理不遍。別雖次第證道 T1706_.33.0289b25: 方知義不及圓。故若照若證悉須捨偏從圓。 T1706_.33.0289b26: 則其用勝矣。即權智下。以二智對同居等土。 T1706_.33.0289b27: 令見思等惑難不起者。帖釋護國義也。所謂 T1706_.33.0289b28: 十地行等雖通三教。而十地所行護義一也。 T1706_.33.0289b29: 準此寂光亦應云護。文讓極果故不説耳。下 T1706_.33.0289c01: 文雖有護果之言。而不在果。還在因心。後當 T1706_.33.0289c02: 更明。又楞伽有須金剛力士護者。約化身説。 T1706_.33.0289c03: 如彼云云。第五明教相者。通標指廣。然名等 T1706_.33.0289c04: 四章具論總別。若非教相無以辯其淺深半 T1706_.33.0289c05: 滿等義。此教相所以明也。今略明下。正判。謂 T1706_.33.0289c06: 此部當般若。即諸部之一。以半滿即對三藏。 T1706_.33.0289c07: 此當滿教。摩訶衍門該通別圓。摩訶翻大多 T1706_.33.0289c08: 勝云云。衍亦大也。以五味次第。此當方等出 T1706_.33.0289c09: 般若。譬從生酥出熟酥味相。二乘於是融通 T1706_.33.0289c10: 淘汰遣蕩執情。堪至法華開顯一味。此猶通 T1706_.33.0289c11: 相。若夫今部則別説護佛果徳十地因行及 T1706_.33.0289c12: 外護國土等。乃出世之至談。佛化之要道也。 T1706_.33.0289c13: 又波斯匿王問佛。摩訶衍義當云何照。佛言 T1706_.33.0289c14: 云云。既以摩訶衍爲所照境。故知非三藏明 T1706_.33.0289c15: 矣。雖非三藏。而所破并能通具四教。但三藏 T1706_.33.0289c16: 既爲所廢。故全非正意耳。雖有八偈下。釋疑 T1706_.33.0289c17: 也。若部旨正意唯説大乘。而經有八偈談無 T1706_.33.0289c18: 常生滅。此復何耶。故釋云云。謂普明王爲斑 T1706_.33.0289c19: 足所得。將以祭神。普明請依七佛法集百法 T1706_.33.0289c20: 師説般若然乃就死。斑足聽之。於是法師者
T1706_.33.0289c23: 屬助道。非正經旨也。玄談大旨竟 T1706_.33.0289c24: 次依文申釋爲二。初通示分經。凡古今釋經。 T1706_.33.0289c25: 隨其方土或分不分。故此列之。應云天竺震 T1706_.33.0289c26: 旦。文闕略耳。如大論釋般若天親解涅槃。即 T1706_.33.0289c27: 西竺分不分也。安師分三分。劉虬釋法華。此
T1706_.33.0290a01: 明乎起盡。否則免乎分裂。務在得旨。故曰人 T1706_.33.0290a02: 情蘭菊。妓當作好。字之誤也。二正分三分。夫 T1706_.33.0290a03: 聖人説法豈無所自而遽有所説邪。必也言之 T1706_.33.0290a04: 有本。聞必其人。有時有方證信非謬。或光或 T1706_.33.0290a05: 瑞發起無疑。於是有序分焉。有正宗焉。有流 T1706_.33.0290a06: 通焉。文言序彰正顯者。本言正宗相帶云爾。 T1706_.33.0290a07: 正宗則當機設教。流通則益在未來。乃其大 T1706_.33.0290a08: 分也。二依經科判爲二。初隨品分文。即序品 T1706_.33.0290a09: 爲序。此且約品分齊。非分文分齊。依文分者。 T1706_.33.0290a10: 即自品末佛告月光下。訖經。爲流通分也。二 T1706_.33.0290a11: 隨文正釋又三。初序分爲三。初標列異名。凡 T1706_.33.0290a12: 爲三對。謂通別對。主伴對。前後對。總不出一 T1706_.33.0290a13: 序品也。二釋義者。兼本列釋總爲四義。謂以 T1706_.33.0290a14: 六事。列於經首。各得其實。驗非謬誤。故可證 T1706_.33.0290a15: 信。由如來現瑞等五。得以發起正宗。通釋二 T1706_.33.0290a16: 名一也。通序經經有之。別則惟在今品二也。 T1706_.33.0290a17: 三世經初所列六事。皆金口所命。名如來序。 T1706_.33.0290a18: 亦是阿難所傳證信。當是阿難序三也。列之 T1706_.33.0290a19: 經初。名經前序。而言佛在時者。謂通序之六 T1706_.33.0290a20: 事。在佛世亦是將涅槃時所命云爾。集者所 T1706_.33.0290a21: 置。時在滅後名經後序四也。今且依下。對經 T1706_.33.0290a22: 重結云云。三重述縁起。又二。初指經。二智論 T1706_.33.0290a23: 下。引論凡二文。一如阿難申請四事。佛隨問 T1706_.33.0290a24: 答。五事證信乃其一也。一如迦葉所問云者。 T1706_.33.0290a25: 即正結集時迦葉所問阿難如佛所答云云。 T1706_.33.0290a26: 四帖釋又二。初科文爲六。如常解云云。次隨 T1706_.33.0290a27: 釋六義。初言如是者。指所聞法。如下一部皆 T1706_.33.0290a28: 所聞體。一言蔽之攝無不盡。若不如是則非 T1706_.33.0290a29: 法也。故曰釋如是竟一部炳然。此之謂也。略 T1706_.33.0290b01: 爲二釋。初因縁爲四悉檀。皆因縁也。文以道 T1706_.33.0290b02: 同不與世諍爲初悉者。仰則同知俯則順俗。 T1706_.33.0290b03: 故皆無諍。擧時及方。爲生物信。信爲善本故 T1706_.33.0290b04: 當爲人。此本下科。通取足成爾。以破漚阿爲 T1706_.33.0290b05: 對治者。凡外道計不出有無。今以如是破之 T1706_.33.0290b06: 則對治之正也。舊以信順釋如是。此當第一 T1706_.33.0290b07: 義者。既信且順理莫如之。二約教釋。依教所 T1706_.33.0290b08: 詮明如是義。謂若詮眞俗一有一無。阿難傳 T1706_.33.0290b09: 之不異曰如是者。即三藏義。若色空不二不 T1706_.33.0290b10: 異曰如曰是者。通義也。別詮生死爲有涅槃 T1706_.33.0290b11: 爲無。如是有無次第出入。別義也。圓詮生死 T1706_.33.0290b12: 即涅槃無非實相爲如。如如不動名是。即圓 T1706_.33.0290b13: 經如是義也。此經具詮三教如是之義。阿難 T1706_.33.0290b14: 一一傳之無差。亦令後世隨教取解也。本迹 T1706_.33.0290b15: 觀心文略者。本非部旨。觀義則備也。我聞者。 T1706_.33.0290b16: 我謂阿難。聞持之人。論以耳兼衆縁。則有所 T1706_.33.0290b17: 聞。爲世界悉。擧總攝別世諦義也。以結集法 T1706_.33.0290b18: 藏稱我聞爲爲人者。因感悲泣等皆生物善 T1706_.33.0290b19: 故也。以稱我聞故三疑即遣爲對治者。疑而 T1706_.33.0290b20: 不決則衆懷未暢。遣疑所以破惡也。三疑論 T1706_.33.0290b21: 如別章云云。實諦本無有我。隨俗稱我。而了 T1706_.33.0290b22: 無所聞。故以無我而我不聞而聞。當第一義。 T1706_.33.0290b23: 約教釋我者。我凡有三。謂見慢名字。對凡夫 T1706_.33.0290b24: 等而有多少。阿難既是學人。而斷見伏慢。隨 T1706_.33.0290b25: 世稱我。三藏意也。又阿難本當無學。迹爲侍 T1706_.33.0290b26: 者故退居學地。非實未至。至結集時須發前 T1706_.33.0290b27: 迹示證四果。方堪結集。良有以也。舊多不明 T1706_.33.0290b28: 此。因以示之。十住婆沙四句稱我者。謂凡 T1706_.33.0290b29: 墮四句皆名邪見。若無有我誰當聞者。通意 T1706_.33.0290c01: 也。若大經稱。阿難多聞士。能解我無我。以至 T1706_.33.0290c02: 分別我無我二不二等。前後次第者。別意也。 T1706_.33.0290c03: 知我無我二而不二遮照雙融。方便爲侍者。 T1706_.33.0290c04: 圓意也。又正法念下。明阿難有四。釋四我義。 T1706_.33.0290c05: 謂歡喜賢海次第持三法藏。阿含有典藏阿 T1706_.33.0290c06: 難。持菩薩藏。蓋只一人而具四徳。衍小令大 T1706_.33.0290c07: 持四法藏者。約教意也。觀心釋者。不出以我 T1706_.33.0290c08: 無我等用配三觀。則妙境義成。妙觀斯立。觀 T1706_.33.0290c09: 心意也。次釋聞者。爲二。初設疑徴起。謂阿難 T1706_.33.0290c10: 佛得道夜生。命侍以來方二十餘年。爾前之 T1706_.33.0290c11: 經應不聞邪。二引經論約因縁釋。具四悉檀 T1706_.33.0290c12: 義。即論云下。約展轉聞世界悉也。報恩經下。 T1706_.33.0290c13: 願乞重聞。聞則生善爲人悉也。胎經下。追現 T1706_.33.0290c14: 入胎等相。則爾前化事悉應見聞。胎表不淨 T1706_.33.0290c15: 破惡悉也。法華下。以得記故憶念現前。得佛 T1706_.33.0290c16: 覺三昧無不聞者。即第一義。文多一令字。總 T1706_.33.0290c17: 略結釋意不煩也。二約教釋聞者。如前釋 T1706_.33.0290c18: 我具我我等義。今准我釋聞。亦應例爾。以次 T1706_.33.0290c19: 配釋。則歡喜持聞聞。三藏法也。後三可知云 T1706_.33.0290c20: 云。一一教下。委釋所以。具在諸疏。不煩引 T1706_.33.0290c21: 也。一時者。聞持和合之時。謂聞即所聞。持即 T1706_.33.0290c22: 能持。二者苟不一時不名和合。機應一際佛 T1706_.33.0290c23: 化斯成。此復爲二。初因縁釋。肇師所解事顯 T1706_.33.0290c24: 理文。當世界釋宜也。大論釋時有假實者。時 T1706_.33.0290c25: 本不異。詮義有殊。故以二三字別之。非必難 T1706_.33.0290c26: 易也。所以迦羅詮時是實。爲内教弟子依時 T1706_.33.0290c27: 食護明相晷刻不可差故。三摩耶詮時是假。 T1706_.33.0290c28: 爲破外道計時爲常彰念念無常故。今分配 T1706_.33.0290c29: 二釋。文旨顯然。不必他解。第一義以無時無 T1706_.33.0291a01: 不時爲時者。雙非假實正顯中道第一義也。 T1706_.33.0291a02: 故知時義大矣哉。指廣可知。二約教明一時 T1706_.33.0291a03: 者。然以教所詮理行所歴位在藏通。則智有 T1706_.33.0291a04: 㭊體。於別圓則證分地住。雖有下中上上上 T1706_.33.0291a05: 之別而證入之妙不容前後。故云一時。若論 T1706_.33.0291a06: 此經。具説三教。合各從正。如上分別可也。而 T1706_.33.0291a07: 此別圓約接入説者。以般若通爲初門。接正 T1706_.33.0291a08: 分岐故。從初爲言。乍分接正。以正例接卒歸 T1706_.33.0291a09: 乎正也。佛者。能説教主也。雖通四教讓在下 T1706_.33.0291a10: 文。今且總作四悉義釋。謂佛名爲覺。諸煩惱 T1706_.33.0291a11: 者所覺也。身心二病者。兼業報也。因果圓 T1706_.33.0291a12: 滿等。三覺義足。能所具也。具故覺道能破有 T1706_.33.0291a13: 縛。乃名爲佛。而有機感時處之異。即世界悉 T1706_.33.0291a14: 也。謂劫初無病等。皆非感佛時也。東天下富 T1706_.33.0291a15: 而壽等言。不感佛處也。八萬歳時。雖曰長壽 T1706_.33.0291a16: 非感佛時。南天下人能未見果而修因。是能 T1706_.33.0291a17: 前覺者也。故雖減初乃至百歳。通能感佛。所 T1706_.33.0291a18: 以佛出其地。日若不出下。文有譬合。謂佛 T1706_.33.0291a19: 譬如日。日若不出則池花不現。出則生也。是 T1706_.33.0291a20: 花因日出。善以應生。爲人悉也。委合可知。三 T1706_.33.0291a21: 乘根性下。以有出世機故即能感佛。所謂斷 T1706_.33.0291a22: 有頂種者。即第九地一品思盡永出三界。故 T1706_.33.0291a23: 曰永度生死流。反顯若未破惡則不能感。此 T1706_.33.0291a24: 對治悉也。佛於法性下。以法性體遍一切處。 T1706_.33.0291a25: 未始動出。若有機感。於無動出見有動出。然 T1706_.33.0291a26: 則見有動出者。應化也。本無動出者。法性之 T1706_.33.0291a27: 身第一義也 T1706_.33.0291a28: 佛説仁王護國般若波羅蜜經疏神寶記卷第 T1706_.33.0291a29: 一 T1706_.33.0291b01: T1706_.33.0291b02: T1706_.33.0291b03: T1706_.33.0291b04: 神寶記卷第二 T1706_.33.0291b05: 四明沙門柏庭善月述 T1706_.33.0291b06: 二約教釋佛者。四教佛也。佛本無四。從所説 T1706_.33.0291b07: 教故有四佛當分之身。通而言之。本唯一佛。 T1706_.33.0291b08: 以境本則三藏如來於色相上四見不同。以 T1706_.33.0291b09: 本迹則本是圓佛垂爲三迹。以眞中則四教 T1706_.33.0291b10: 各二。而有三雙感應之別。以體用則其體本 T1706_.33.0291b11: 一而用有四云云。得是諸意。四佛同異之論 T1706_.33.0291b12: 無壅矣。今且從當分以明。謂佛者翻名曰覺。 T1706_.33.0291b13: 覺有自他。亦曰覺滿。能覺世出世間因果之 T1706_.33.0291b14: 法。所謂苦集道滅是也。身壽八十等者。示同 T1706_.33.0291b15: 人法。雖出乎人而未離乎人。猶劣應而已。三 T1706_.33.0291b16: 十四心即八忍八智九無礙九解脱。總不出 T1706_.33.0291b17: 智斷二徳。能破見思者也。樹下成佛。所謂木 T1706_.33.0291b18: 菩提樹。簡異七寶故也。即三藏佛示成道相。 T1706_.33.0291b19: 帶丈六像現尊特身者。通被衍門利鈍二機 T1706_.33.0291b20: 故。所見相勝劣不同。所謂合身尊特者是而 T1706_.33.0291b21: 實一佛機見有異。非謂大邊存小名之爲帶。 T1706_.33.0291b22: 言合言共亦義云爾。舊多錯解故略示之云 T1706_.33.0291b23: 云。一念相應者。謂不同藏以三十四心漸修 T1706_.33.0291b24: 頓斷。今以智則一念相應與空無間。而斷有 T1706_.33.0291b25: 前後。則正使先已斷盡。至果但盡餘殘習氣 T1706_.33.0291b26: 而已。有異乎藏者。大小教門爲機設化不同 T1706_.33.0291b27: 故也云云。別佛相者。唯現巍巍堂堂尊崇特 T1706_.33.0291b28: 勝之身。受佛記者。亦曰受佛職。即色究竟天 T1706_.33.0291b29: 受佛職者是也。此與華嚴應相全同。而位次 T1706_.33.0291c01: 升降有異。在彼則以究竟果位升之。是爲一 T1706_.33.0291c02: 化應相之始。此當別教教道始斷一十二品無 T1706_.33.0291c03: 明。以權教行位降之。則止受佛職而已。一往 T1706_.33.0291c04: 似同而實大異雖異而同。未易定判。更當詳 T1706_.33.0291c05: 之云云。圓佛相者。不同前三。故曰隱前唯示 T1706_.33.0291c06: 不可思議如虚空相。要亦不離常所現相。以 T1706_.33.0291c07: 圓機一故。得以稱性同虚空等法界。唯依心 T1706_.33.0291c08: 現。不可以言言。不可以識識。如是體了是謂 T1706_.33.0291c09: 究竟法身。故曰吾今此身即是法身。記復遮 T1706_.33.0291c10: 之曰。非如太虚名爲圓佛。政恐學者因言錯 T1706_.33.0291c11: 會故也。此深有意。宜可思之。像法決疑下。引 T1706_.33.0291c12: 證四佛中。言或見蓮華臺等證別佛者。豈非 T1706_.33.0291c13: 應相全同華嚴而位次升降之異。餘三證義大 T1706_.33.0291c14: 略可知。本迹中以三佛爲迹。一佛爲本者。此 T1706_.33.0291c15: 約體用本迹言之。若以法華開顯部旨。所謂 T1706_.33.0291c16: 本是圓佛垂爲三迹。又曰。若得實意。方知四 T1706_.33.0291c17: 佛體用同殊。與今對論。固不可同日而語云 T1706_.33.0291c18: 云。約四佛明觀心者。不出以四句三觀攝今 T1706_.33.0291c19: 四佛。即于一念圓見三身。既見自心心佛不 T1706_.33.0291c20: 二覺境斯契。亦託佛觀心之旨也云云。釋住 T1706_.33.0291c21: 者。謂佛具三身。住處有八云云。大率西竺論 T1706_.33.0291c22: 家分別名義。類多如此。然亦無可不可。以今 T1706_.33.0291c23: 言之。佛本無住。無住之住有事有理。理住即 T1706_.33.0291c24: 第一義空。事住則如上分別。然則與向何以 T1706_.33.0291c25: 異邪。苟曰無住無不住。則無在無不在。但本 T1706_.33.0291c26: 其實神其化。則可限其數定其量。則未之敢 T1706_.33.0291c27: 聞。分別如此。義不可盡云云。約教釋住者。不 T1706_.33.0291c28: 出依四教。門由體析巧拙次不次等。入證二 T1706_.33.0291c29: 理以爲所住故 從能入門則有四。依所住理 T1706_.33.0292a01: 則唯二。二則眞中之別。四乃即離之殊。而言 T1706_.33.0292a02: 有涅槃祕藏異者。謂涅槃則從眞空得名。祕 T1706_.33.0292a03: 藏則以三徳受稱。由此分別。理當有歸。權實 T1706_.33.0292a04: 而論。義不一概也云云。二釋城者。其文稍長。 T1706_.33.0292a05: 今隨節釋之。初翻華梵如文。天羅下。示本縁 T1706_.33.0292a06: 也。紹王位下。明斑足被擯之由。其國始號不 T1706_.33.0292a07: 害。而卒以日殺一人。安得不毒流天下反爲 T1706_.33.0292a08: 國人所擯棄邪。羅刹輔翼下。明普明爲班足 T1706_.33.0292a09: 所取。其説有二。一以啓信之端。所以成班足 T1706_.33.0292a10: 之徳。一爲起教之本。所以設法施之會。爲今 T1706_.33.0292a11: 般若之發起也。普集千王下。酬願立國。稱王 T1706_.33.0292a12: 舍之始也。又城中下。出王舍異稱。釋凡四義。 T1706_.33.0292a13: 亦可擬四悉。成因縁釋也云云。力盈二字恐 T1706_.33.0292a14: 作力蓋。或可作名盈。字之誤也。又靡伽陀下。 T1706_.33.0292a15: 翻名異。前未必正翻。各隨義譯也。兼出其國 T1706_.33.0292a16: 有十二城。而佛住有多少。爲報生法二身恩 T1706_.33.0292a17: 有輕重故也。如文云云。亦猶法華云觀樹及 T1706_.33.0292a18: 經行。爲報地樹二恩是也。故知吾佛聖人凡 T1706_.33.0292a19: 一出處要必有以。不徒然也。又舍下。約分 T1706_.33.0292a20: 字釋。謂王即王城。舍者有六精舍。故得其名。 T1706_.33.0292a21: 如文云云。三釋山者。謂耆闍崛山此翻靈鷲。 T1706_.33.0292a22: 凡三義。故曰云云。佛何故下。示佛多於二處 T1706_.33.0292a23: 説法。以其山城倶勝故也。准論釋云云。今説 T1706_.33.0292a24: 般若。亦於其處以其勝一也。然於餘處説經。 T1706_.33.0292a25: 豈必不勝邪。故知偏強之説。一往云爾。列同 T1706_.33.0292a26: 聞衆。謂比丘等三乘之別。同聞如來一音之 T1706_.33.0292a27: 教。故曰同聞。而設化有權實。得益有淺深。故 T1706_.33.0292a28: 有發起影響當機結縁四種之別云云。問諸 T1706_.33.0292a29: 經列衆。或云三乘人天或比丘等四。今何特 T1706_.33.0292b01: 異云發起等耶。答中或有言三乘從人列也。 T1706_.33.0292b02: 言發起等以類言也。若從人列經亦言之。但 T1706_.33.0292b03: 今先以類論。故言一者影響二者發起等。然 T1706_.33.0292b04: 言人而不言類。則衆故多端不一而足也。言 T1706_.33.0292b05: 類而不言人。則類必統攝。雖有諸四衆而義 T1706_.33.0292b06: 必通收。要不出權實淺深故也。今約一衆而 T1706_.33.0292b07: 開四類。則衆衆皆四。有何一衆而不攝耶。何 T1706_.33.0292b08: 一機而不辯邪。此特言類不言人之所以也。 T1706_.33.0292b09: 又曰比丘比丘尼等各有四義者。則以人從 T1706_.33.0292b10: 類言也。論三乘等列次前後可知。言菩薩心 T1706_.33.0292b11: 勝形劣者。若論形服未必劣於聲聞。今以出 T1706_.33.0292b12: 家形服比之故也。初釋聲聞衆。與者共義。據 T1706_.33.0292b13: 論作七一義解。謂比丘等雖多不同。而所依 T1706_.33.0292b14: 時處等七無不一故。如文。若委明同異。具如 T1706_.33.0292b15: 妙記云云。然以後世論之。使無法以一之。而 T1706_.33.0292b16: 人情各異。又安得而共邪。而云和合爲衆亦 T1706_.33.0292b17: 浪語耳。通號中言大羅漢者。大亦云多云勝。 T1706_.33.0292b18: 故兼三義釋之。亦取摩訶衍多含意也。委如 T1706_.33.0292b19: 別釋翻。釋比丘爲五義者。本唯三名。謂乞士 T1706_.33.0292b20: 等因三名也。應供等果三義也。以因配果義 T1706_.33.0292b21: 如常釋。今加二義。於文非要。分字之釋殊乖 T1706_.33.0292b22: 梵語。未詳所自。置之可也云云。明於位中簡 T1706_.33.0292b23: 學無學者。依成論釋。言羅漢二種。謂行之與 T1706_.33.0292b24: 住。行謂所行位在學人。住即當果。以分二異。 T1706_.33.0292b25: 又曰五戒賢者皆行阿羅漢。是即學位。學於 T1706_.33.0292b26: 無學之行云爾。亦不全同果向之別。信如所 T1706_.33.0292b27: 明無定論也。釋羅漢中翻釋三義。謂不生殺 T1706_.33.0292b28: 賊應供。以果對因其義彌顯。此藏通意也。若 T1706_.33.0292b29: 從圓極義釋。則不生等皆約中道。故曰非但 T1706_.33.0292c01: 不生等。謂無漏涅槃亦皆不生故也。供應反 T1706_.33.0292c02: 之。謂以慈悲之徳應彼所求。即供應義也。有 T1706_.33.0292c03: 爲功下。凡八科法門歎聲聞徳。或作六科。則 T1706_.33.0292c04: 後二爲總。開合異耳。如後出云云。諸經歎徳 T1706_.33.0292c05: 多以辭句叙述歎之。而此特異擧諸法門歎 T1706_.33.0292c06: 者。是彰人必有徳徳必在人以徳顯人之意 T1706_.33.0292c07: 也。下去例爾。又曰亦可歎三人者。文本在聲 T1706_.33.0292c08: 聞。今取般若部旨故。二乘亦通後教。二釋異 T1706_.33.0292c09: 者。多應三假之名義該別圓故也。有爲擧智 T1706_.33.0292c10: 徳下。約智斷釋。若論二徳。斷證必倶就境以 T1706_.33.0292c11: 論。道滅本一。今作異釋。亦一往云爾。如常 T1706_.33.0292c12: 論。當約二種解脱分之云云。次約十智歎者。 T1706_.33.0292c13: 謂一法智等即於欲界九品界繋思中。修四 T1706_.33.0292c14: 行觀發無漏智。如是一一諦下所發。是爲四 T1706_.33.0292c15: 法智。於上二界界繋法中。各修四行觀。是 T1706_.33.0292c16: 爲四比智。比謂比前所發智也。通總而言。共 T1706_.33.0292c17: 爲一比一智。及他心世智爲四。更加後四諦 T1706_.33.0292c18: 智及盡無生共爲十。若只合前後四諦爲八。 T1706_.33.0292c19: 加盡無生智。則十數亦足。當知只是開合異 T1706_.33.0292c20: 耳。五苦智下。重明十六行觀。不過廣上文耳。 T1706_.33.0292c21: 於集智中文似差互。盡無生智中引論釋可 T1706_.33.0292c22: 知。以次更加如實成十一智。約大教論。非關 T1706_.33.0292c23: 開顯。唯在於佛不及二乘。仍對學無學明増 T1706_.33.0292c24: 減之異。如文。次歎三根中。先對智辯。次隨 T1706_.33.0292c25: 釋者。謂於見道前以信等九根成就信法兩 T1706_.33.0292c26: 行。至見道中向未知根。今知無漏故名欲知。 T1706_.33.0292c27: 如是次第歴於思惟無學二道。轉名知根知 T1706_.33.0292c28: 已等。十六心行。前釋諦智已明。今復列之何 T1706_.33.0292c29: 邪。然向所明但是擧類歎徳。非專約行。若約 T1706_.33.0293a01: 行次應在智前。今言心行。義當後果。亦復何 T1706_.33.0293a02: 咎。但疑缺一今字云云。亦委如籤釋況十六 T1706_.33.0293a03: 行之言復該衆義故不一途。如疏云云。又心 T1706_.33.0293a04: 行云者。義有即離。今簡即從離。亦且一往。以 T1706_.33.0293a05: 十六行法相在小故也。三假歎徳言法假等 T1706_.33.0293a06: 者。先指體釋名。謂受名在初。想行從之。識爲 T1706_.33.0293a07: 受主故。通得名受。而曰自實無體藉他方有 T1706_.33.0293a08: 者。言所以假也。止觀所謂無主而生是也。又 T1706_.33.0293a09: 曰一虚二實相形得名者。釋虚實也。而曰只 T1706_.33.0293a10: 實而虚。合云實虚從通結示云爾。惟其實虚。 T1706_.33.0293a11: 此實所以爲幻。幻故成於通義。三假之中各 T1706_.33.0293a12: 有三觀。准上別約三觀説也。法假即虚者。謂 T1706_.33.0293a13: 法以虚故不實。不實故空。是爲空觀。空即假 T1706_.33.0293a14: 實者。對假名實。實而非實。實處即空故。一色 T1706_.33.0293a15: 一香本當於假。以體空故無非般若。以即理 T1706_.33.0293a16: 故空只是假。即假觀也。觀字是中者。惟其中 T1706_.33.0293a17: 有非空非假之體。而有能空能假之用。故空 T1706_.33.0293a18: 假爲方便得入中道。以中奪邊故二邊但有其 T1706_.33.0293a19: 名不名爲觀。由中實故始得言之。此並約法 T1706_.33.0293a20: 假明也。其次二觀類推可解云云。若約三假 T1706_.33.0293a21: 明圓觀者。圓無別圓。但依次第融歸一心即 T1706_.33.0293a22: 空假中。自然亡照。於是得矣。智論下。引喩釋 T1706_.33.0293a23: 成爲三。初立二喩。如狗臨井喩意可知。叱應 T1706_.33.0293a24: 作吠。相影二字恐倒。衆生亦爾下。合也。仍該 T1706_.33.0293a25: 三義。謂法假等。如文云云。又一切法但從 T1706_.33.0293a26: 名字和合名爲身等。更無餘名者。無別名也。 T1706_.33.0293a27: 亦應作法。所謂三界無別法。唯一假名是也。 T1706_.33.0293a28: 諸皆即事爲名爲分等可知。三空等下。釋歎 T1706_.33.0293a29: 三昧徳也。由假達空故。次歎三空。亦因果次 T1706_.33.0293b01: 第。謂法假故空等。對義可知云云。故大論下。 T1706_.33.0293b02: 引論明三十七品爲趣涅槃門。則道品爲能 T1706_.33.0293b03: 趣。趣於所趣涅槃之門。又謂涅槃門有三。則 T1706_.33.0293b04: 三空。又爲趣涅槃門。是應立兩重門義。謂外 T1706_.33.0293b05: 門則道品是也。内門則三空是也。是則如來 T1706_.33.0293b06: 大寂滅樂三徳堂奧尤爲深邃也。言空門者 T1706_.33.0293b07: 下。牒釋也。謂觀諸法無我。我所則去。其蔽 T1706_.33.0293b08: 者。從因縁和合而有。則了法縁主當處即空 T1706_.33.0293b09: 也。無有作受則稱本自空也。由三義故名曰 T1706_.33.0293b10: 空門。無相門者。謂觀身雖空領上空門。而有 T1706_.33.0293b11: 相在對治相著。以修無相故。如説屈伸俯仰 T1706_.33.0293b12: 等。皆所謂相也。相本無實而動轉者風。風依 T1706_.33.0293b13: 於識則有所作。識若滅者念念無故何有於 T1706_.33.0293b14: 相哉。無相則無我。而見有男女等相。是有我 T1706_.33.0293b15: 心在無智慧故。妄見有骨鎖連持等相。所謂 T1706_.33.0293b16: 皮骨覆機關動作。如木偶是也。事見列子云 T1706_.33.0293b17: 云。無作門者。凡所作相依於無相。無相亦無。 T1706_.33.0293b18: 所作安有。故曰無相亦無是名無作。是三空 T1706_.33.0293b19: 門爲諸禪中要。若無此定不名三昧。易多退 T1706_.33.0293b20: 失故。説唯三種人能到涅槃。謂持戒觀空精 T1706_.33.0293b21: 進。有是三者則三十七品思過半矣。由初門 T1706_.33.0293b22: 故得三解脱。則第二門從而可造。其去祕藏 T1706_.33.0293b23: 不遙矣。四諦十二縁下。總結歎可知。若以諦 T1706_.33.0293b24: 縁自爲二科。殆似煩重。況後歎縁覺文亦有 T1706_.33.0293b25: 是句何乎。今得以申析之。然諦縁度等以藏。 T1706_.33.0293b26: 則利鈍各稟。開合之異。今是通乘。故得會而 T1706_.33.0293b27: 爲一。則有同別也。如疏云云。又曰四諦鈍根 T1706_.33.0293b28: 者觀下。兼後因縁利鈍者觀。則有通有別。及 T1706_.33.0293b29: 出大經。各通四教。則隨文用與義不一揆也。 T1706_.33.0293c01: 二列縁覺衆。言大仙縁覺者。標位有三。謂一 T1706_.33.0293c02: 者獨覺等。本列縁覺而以大仙云者。即所謂 T1706_.33.0293c03: 以外況内。取其悟同得以稱之。二因縁覺。即 T1706_.33.0293c04: 今所列同聞是也。雖出佛世與彼獨悟無生。 T1706_.33.0293c05: 何以異焉。非斷非常等。凡約三義釋。通而言 T1706_.33.0293c06: 之。以縁生故非斷。以縁滅故非常。非斷非常。 T1706_.33.0293c07: 所歎之徳盡矣。三小辟支佛亦云獨覺。於其 T1706_.33.0293c08: 兩間有同有異。以類同故出無佛世。以根異 T1706_.33.0293c09: 故小大則殊。大不制果故唯無學。此仍住因 T1706_.33.0293c10: 猶學人耳。支佛根性頗不易明。大略如此云 T1706_.33.0293c11: 云。料簡二重。初問該二意。謂三乘若一向異 T1706_.33.0293c12: 不應兩處各明諦縁。次列菩薩。仍名羅漢。若 T1706_.33.0293c13: 一向同則三乘何別。答言。於一境上取悟自 T1706_.33.0293c14: 差。謂通約諦縁本同一境。而隨機異解取悟 T1706_.33.0293c15: 不一。故譬之三獸度河等云云。故大經下。引 T1706_.33.0293c16: 同證別。以境同故通觀因縁。以證別故得菩 T1706_.33.0293c17: 提異。亦應兼出四種四諦。如上云云。良由下。 T1706_.33.0293c18: 結旨酬答可知。次問意以大仙縁覺本出無 T1706_.33.0293c19: 佛世。今何列在同聞衆耶。以經無獨覺之名 T1706_.33.0293c20: 故。通以縁覺爲問。答謂縁覺佛世亦有。但在 T1706_.33.0293c21: 聲聞數攝。今言縁覺出無佛世者。此約獨覺 T1706_.33.0293c22: 云爾。列菩薩衆爲五。翻譯名義云云。大道心 T1706_.33.0293c23: 者。以今言之。則實智方便智諸功徳皆成就 T1706_.33.0293c24: 也。大士亦曰開士。謂能任持大事開通法道 T1706_.33.0293c25: 也。約教中言心勝道卑者。菩薩先人後己。篤 T1706_.33.0293c26: 於爲物故勝聲聞。此當藏三祇百劫。未論斷 T1706_.33.0293c27: 惑故劣於羅漢。通雖異藏。而教無變造之詮。 T1706_.33.0293c28: 故説留習。習不獨生故。説扶願。所以異也。十 T1706_.33.0293c29: 地行圓當知如佛者。以第十地亦名菩薩故 T1706_.33.0294a01: 得如名。謂與當教佛齊也。非成不成者。謂以 T1706_.33.0294a02: 無作心觀不二境。則諸行無作故非成。一念 T1706_.33.0294a03: 圓證故非不成。今此下。結判前所列菩薩義。 T1706_.33.0294a04: 今此正當衍教初門。則是共行十地至第八 T1706_.33.0294a05: 地。有兼通含別之義。以正兼接故云密兼。非 T1706_.33.0294a06: 顯密之密也。若據大品三種發心。則又三教 T1706_.33.0294a07: 各詮之義應通。二説可也。皆羅漢者。明菩薩 T1706_.33.0294a08: 位也。三祇菩薩既未斷惑不名羅漢。至果方 T1706_.33.0294a09: 得稱之。又本行云者。文有二意。一約菩薩至 T1706_.33.0294a10: 果得名。二約如來正施小化一往俯同印證 T1706_.33.0294a11: 云爾。至後二味乃當廢斥。何皆之有。於三教 T1706_.33.0294a12: 菩薩。約位格量如文。又引大品文證。謂是菩 T1706_.33.0294a13: 薩別立忍名。是亦褒揚菩薩引進二乘之意。 T1706_.33.0294a14: 然前於聲聞明皆羅漢。則無間於學無學。今 T1706_.33.0294a15: 於菩薩有收有簡。此何意耶。答中以菩薩形 T1706_.33.0294a16: 無定準爲釋。今謂是固一説。而不無餘意。前 T1706_.33.0294a17: 約聲聞。唯學無學則進有學以至無學故皆 T1706_.33.0294a18: 名之。今明菩薩既渉別圓。則有後位可望。故 T1706_.33.0294a19: 約眞似對論收簡。疏不云者略耳。問若下。釋 T1706_.33.0294a20: 重明所以。謂今明菩薩形服既通。或同凡小 T1706_.33.0294a21: 未免混濫。故復更明則知進退有在。謂貴小 T1706_.33.0294a22: 乘者。使知大小徳齊。所以進小乘也。取名相 T1706_.33.0294a23: 者。悟凡聖道越。所以退凡夫也。故重明之。次 T1706_.33.0294a24: 出餘意。實智功徳下。凡十一科。於中先歎智 T1706_.33.0294a25: 徳。有實智有方便智。實智照空。即般若之體。 T1706_.33.0294a26: 方便智照有。即般若之用。如維摩明實慧方 T1706_.33.0294a27: 便縛脱四句。與今近之矣云云。向者明位下。 T1706_.33.0294a28: 重出明位歎徳共別所以。今約通教七八以 T1706_.33.0294a29: 對二智。則七地無生忍位故當實智。過此則 T1706_.33.0294b01: 權智也。不約被接義釋。更復何乎。行獨大乘 T1706_.33.0294b02: 者。歎以別在菩薩所乘也。二乘無分故云獨 T1706_.33.0294b03: 大云云。四歎眼者。具應明五眼。而有進否之 T1706_.33.0294b04: 異。菩薩在因行位未圓。則唯四眼。未至極果 T1706_.33.0294b05: 故無佛眼。然以如佛義推。通亦應具。若圓頓 T1706_.33.0294b06: 初心雖是肉眼。以解勝故名爲佛眼。今於十 T1706_.33.0294b07: 信云者。則復以似證進之爾。次歎通者。准眼 T1706_.33.0294b08: 例之。故唯五通。讓極果故。不至於六。進否如 T1706_.33.0294b09: 上云云。三達者下。於六通中明達三世謂之 T1706_.33.0294b10: 三明。文誤一來字。十力者。具列如智論。於中 T1706_.33.0294b11: 不厭生死力者。惟其具餘九力。抑由無我故。 T1706_.33.0294b12: 於生死而不厭倦。則力莫大焉。二乘無是力 T1706_.33.0294b13: 故不免怕怖。求出離也。四無量心者。謂其縁 T1706_.33.0294b14: 心廣大故稱無量。本是梵行。今歎菩薩。是亦 T1706_.33.0294b15: 菩薩徳也。縱具前三。而未能捨未善也。惟能 T1706_.33.0294b16: 彼已無著。斯其爲行至矣。故注云云。餘諸法 T1706_.33.0294b17: 相名義。如法界次第可知。金剛滅定者。歎斷 T1706_.33.0294b18: 徳也。對前諸科多皆屬智。是爲智斷二徳。智 T1706_.33.0294b19: 謂以智斷惑。斷謂因斷會證。所謂無礙道斷 T1706_.33.0294b20: 言智徳也。解脱道證言斷徳也。又曰。智徳實 T1706_.33.0294b21: 斷斷。謂以智則實有所斷。斷徳不斷斷。謂不 T1706_.33.0294b22: 斷則已斷必有證。亦由斷故證。此理尤難明。
T1706_.33.0294b25: 故譬之如金剛。定能碎煩惱而自體不動。即 T1706_.33.0294b26: 其理也。首楞嚴。此翻健相。謂其自性勇健。偏 T1706_.33.0294b27: 能降魔制敵故也。復有千萬億下。三列雜類 T1706_.33.0294b28: 衆。凡爲四。一人。二士。三天。四賢。分科翻譯
T1706_.33.0294c02: 本也。飮酒一戒通防二業者。略不言意。對上 T1706_.33.0294c03: 云爾。亦義如上釋。此當人乘。未論小大防不 T1706_.33.0294c04: 防義。若離對十善則天乘也。因引提謂波利 T1706_.33.0294c05: 文者。即佛初成道未轉法輪。且爲二人符其 T1706_.33.0294c06: 本習。説五戒法。故有今問答之文。具明五戒 T1706_.33.0294c07: 不四不六廣大包涵無乎不在。則有五星等 T1706_.33.0294c08: 八事一一主對云云。以不殺下。以五戒配五 T1706_.33.0294c09: 方。則東方屬木。木主仁。仁以養生爲本。故不 T1706_.33.0294c10: 殺配之。餘戒類此。如諸文云云。若約圓頓教 T1706_.33.0294c11: 旨。得意持犯無非圓乘。具如光明疏釋云云。 T1706_.33.0294c12: 然此一經説時在初而非初教。以其三寶未 T1706_.33.0294c13: 備非出世教本故。亦既施小兼收旁攝可也。 T1706_.33.0294c14: 昔人不達立爲人天初教。致爲今家七義所 T1706_.33.0294c15: 破。具在玄文。亦委如別章云云。隣聖曰賢。又 T1706_.33.0294c16: 曰假名行人者。一往賢聖對釋。故曰隣聖。迹 T1706_.33.0294c17: 而言之。方當近事。尚未得爲觀行中人。故以 T1706_.33.0294c18: 假名稱之。猶名字也。皆行阿羅漢者。以此冠 T1706_.33.0294c19: 下。則無學行位及十地等皆所修法。故知迹 T1706_.33.0294c20: 雖同凡。本皆羅漢及菩薩等。若此進退未易 T1706_.33.0294c21: 評量。要之但是預佛嘉會。其爲本迹莫得而 T1706_.33.0294c22: 議也。十地有三種下。皆經論所出不同。自非 T1706_.33.0294c23: 一家教旨區以別之。孰得明其用與淺深哉。 T1706_.33.0294c24: 謂三種者。一者三乘共行十地。此當通位。如 T1706_.33.0294c25: 常列釋。二如大論明乾慧有二種。一者聲聞 T1706_.33.0294c26: 乾慧地。如前共行是也。行位功徳全同三藏。 T1706_.33.0294c27: 故曰聲聞。獨爲涅槃。其所習行皆爲自度。但 T1706_.33.0294c28: 在通別。或習觀佛三昧正觀也。不淨觀等助 T1706_.33.0294c29: 觀也。然皆初心淺行未得禪定理水。雖有薄 T1706_.33.0295a01: 慧未能相應故。名乾慧等云云。於菩薩下。二 T1706_.33.0295a02: 明菩薩乾慧等十地。即文所謂於菩薩初發 T1706_.33.0295a03: 心。乃至未得順忍者。是以別言之。則同十信 T1706_.33.0295a04: 外凡。此下二類並通別相間而言。對文可見。 T1706_.33.0295a05: 乃至菩薩地者。初歡喜地至法雲地。皆名菩 T1706_.33.0295a06: 薩。借別名通是也。由是言之。別立忍名本當 T1706_.33.0295a07: 別位。而借以名通。以其在菩薩則各有忍徳 T1706_.33.0295a08: 勝於二乘。是亦衍門陶汰之意也。使不以借 T1706_.33.0295a09: 位名之。則混而無辨。餘如玄義止觀等文。故 T1706_.33.0295a10: 知一家借義其有旨哉。佛地等者。亦由前諸 T1706_.33.0295a11: 菩薩於因地自他功徳滿足故。至果時成就 T1706_.33.0295a12: 種智。得以佛地名之也。若別圓十地始終本 T1706_.33.0295a13: 是菩薩。不與二乘人共。其位歴然不須借也。 T1706_.33.0295a14: 但就別自論則猶存教道。故有隔歴之説。唯 T1706_.33.0295a15: 圓證道一向圓融故。注云云以別之耳。又曰 T1706_.33.0295a16: 迴向五分法身者。若論迴向本當地前。今反 T1706_.33.0295a17: 列其後。以歎迴向者。疏約別接申之。使不滯 T1706_.33.0295a18: 於空令歸於中。即迴向義也。言具足下。對前 T1706_.33.0295a19: 偏眞五分未足。今爲滿足故也。五分不出三 T1706_.33.0295a20: 身。謂前四分功徳身也。知見智身也。以是共 T1706_.33.0295a21: 嚴性徳法身。則三身宛足。其旨彌顯也。迴向 T1706_.33.0295a22: 爲善利者。今略出其二。謂迴自向他迴因向 T1706_.33.0295a23: 果。果必至極則迴事向理義該之矣。歎清信 T1706_.33.0295a24: 女亦具十地功徳。於此始開十地三生之説。 T1706_.33.0295a25: 不出始中終歴於十地共成三十生。所謂増道 T1706_.33.0295a26: 損生是也。與夫一地具諸地功徳。又曰初地 T1706_.33.0295a27: 不知二地擧足下足。及今所引善入出住。義 T1706_.33.0295a28: 不一向。乃知圓頓法門理不可盡。歎居士徳 T1706_.33.0295a29: 中。言七賢有二者。並如文。然於地前凡有所 T1706_.33.0295b01: 行。莫不謂之調心順道。使心不調則道不順。 T1706_.33.0295b02: 道不順則聖無由入。斯言盡矣。此大乘七賢 T1706_.33.0295b03: 名相稍別未檢。外國稱積財至億爲居士。與 T1706_.33.0295b04: 夫淨名富有七淨財者。相去遠矣。今見世人 T1706_.33.0295b05: 多尚稱之。不幾於濫且涜乎。徳行具足者。謂 T1706_.33.0295b06: 徳即是行。亦成徳之行。今且從初釋義亦可 T1706_.33.0295b07: 此句爲總。下諸功徳爲別。謂二十二品通言 T1706_.33.0295b08: 凡八科道品有四云云。唯對位一種除七覺 T1706_.33.0295b09: 八正屬於見道。餘品在前。故但成二十二也。 T1706_.33.0295b10: 十一切入等諸科名相。具如法界次第云云。 T1706_.33.0295b11: 問八解脱者。謂有觀有證。今猶在賢觀而未 T1706_.33.0295b12: 得。何遽歎邪。答中前七從觀。雖未證滅。從多 T1706_.33.0295b13: 爲言耳。又問解脱何義者。謂以棄背捨去爲 T1706_.33.0295b14: 義。始於棄色無色。棄心無心。心色兩忘終。於 T1706_.33.0295b15: 滅盡但有縁心。亦應舍去。惜乎小教止是耳 T1706_.33.0295b16: 矣。至於諸無可舍舍者爲誰。能所雙絶無法 T1706_.33.0295b17: 當情。固非所及也。又問遍等三處何別者。答 T1706_.33.0295b18: 以見有所棄即所棄爲解脱。而見有一切勝 T1706_.33.0295b19: 境界者。即能勝爲勝處。不唯能勝。而又能 T1706_.33.0295b20: 廣唯心所變。一切處無非青等。其爲境界何 T1706_.33.0295b21: 如哉。是安得不以爲勝而作聖解乎。過是斯 T1706_.33.0295b22: 爲善矣。三慧者。謂從聞思修次第増進。爲入 T1706_.33.0295b23: 道之漸。而悉能發慧。故通得其名。以次對 T1706_.33.0295b24: 位可知。與夫觀音從聞思修入三摩地者。異 T1706_.33.0295b25: 矣云云。十六諦四諦等。約諦觀門歎。有通有 T1706_.33.0295b26: 別。謂世出世間因果之法。總而爲四。謂苦集 T1706_.33.0295b27: 滅道。別分四種。則生滅無生無量無作。約眞 T1706_.33.0295b28: 中巧拙以論。一皆審實故稱爲諦。若委分別。 T1706_.33.0295b29: 義不可盡。今依疏釋。謂於忍位中有上中下 T1706_.33.0295c01: 遍觀等異。凡十六諦行。從行言之。則曰觀門。 T1706_.33.0295c02: 從所觀境。則曰諦門。並指如上説云云。四三 T1706_.33.0295c03: 二一品觀者。不出以四善根歎居士徳也。自 T1706_.33.0295c04: 煖至世第一。而有逆數順除之異。逆數則前 T1706_.33.0295c05: 前加於後後。順除則後後減於前前。如文可 T1706_.33.0295c06: 知。或約四果從後向前。非此中意。故從前釋 T1706_.33.0295c07: 得九十忍者。舊説凡三釋。並不用。今取經正 T1706_.33.0295c08: 別結文。自二十二品下諸法相共成八十一 T1706_.33.0295c09: 數。兼四禪等九。恰得九十忍。幸有明文數義 T1706_.33.0295c10: 足用。何必其他。而通稱忍者。無他亦安之而 T1706_.33.0295c11: 已。既曰調心方法。有何一法而非忍乎。列天
T1706_.33.0295c14: 喜樂天者。文兼二説。謂五支者。即四禪所發 T1706_.33.0295c15: 支林功徳。非關天數。若云後五淨者。即五那 T1706_.33.0295c16: 含天是也。而言喜樂者。亦義言之爾。此乃三 T1706_.33.0295c17: 果聖人散迹諸天。本無定所。楞嚴所謂如今 T1706_.33.0295c18: 世間曠野深山聖道場地。皆阿羅漢所住持 T1706_.33.0295c19: 故。世間麁人所不能見是矣。以次四禪附列 T1706_.33.0295c20: 於此。委如倶舍云云。天定功徳定等。如疏節 T1706_.33.0295c21: 釋。即修報二義也味謂味著禪定。但於根本 T1706_.33.0295c22: 定上有所味著是也。若於禪無著。則曰淨禪。 T1706_.33.0295c23: 如六行觀八聖種等云云。有小五欲者。謂執 T1706_.33.0295c24: 手笑視等。即其義也。若言六欲。從處言之。四 T1706_.33.0295c25: 信成就者。謂信三寶及戒。是爲四不壞信。亦 T1706_.33.0295c26: 淨信也。復有五道。下總列。中或但列人天。則 T1706_.33.0295c27: 受道之器。或通明五道。則沒修羅。以於鬼畜 T1706_.33.0295c28: 無定形故。若言三善三惡及四趣等。則六道 T1706_.33.0295c29: 數足云云。又六道中言先後者。先有天人三 T1706_.33.0296a01: 惡次之。修羅則或有無故。先後不定。或於此 T1706_.33.0296a02: 經無縁種故。不在所列之數。列他方衆。云他 T1706_.33.0296a03: 處異見者。謂於他方衆會而見有異。或雖見 T1706_.33.0296a04: 有去來。而無去來之迹。或見彼衆不起于座 T1706_.33.0296a05: 而來此土。成就化事等。此皆隨縁異見。總彰 T1706_.33.0296a06: 不異議化也。復有變十方淨土者。變猶法華 T1706_.33.0296a07: 變淨之變表淨三土也。接所現淨相。雖無分 T1706_.33.0296a08: 別。而一往約事。且從示現報土爲言。故曰非 T1706_.33.0296a09: 寂光之淨。蓋寂光淨相唯極智所見。非餘下 T1706_.33.0296a10: 地及化衆所到也。且曰。現百億高座者。華嚴 T1706_.33.0296a11: 應相也。及華上者。即樹下千百億化身也。其 T1706_.33.0296a12: 實皆華藏境界不動不離而升而遊。故曰云 T1706_.33.0296a13: 云。八部大衆各坐寶花者。總彰主伴不思議 T1706_.33.0296a14: 化事也。佛及大衆各説般若者。蓋般若有二。 T1706_.33.0296a15: 謂共不共。共如此經。不共即華嚴。雖共不共 T1706_.33.0296a16: 異。皆般若也。既皆般若亦無非華嚴。故知佛 T1706_.33.0296a17: 化融通初無彼此。人情自生異見耳。於中疏 T1706_.33.0296a18: 出八部。以四王各領二衆爲八。而諸經又以 T1706_.33.0296a19: 天龍等爲八。其實皆護法衆也云云。坐九級 T1706_.33.0296a20: 座者。據疏只應改劫作級。謂層級也。今經本 T1706_.33.0296a21: 既已正自不須更改。況劫字未必訓級。雖略 T1706_.33.0296a22: 可也。然以今所集衆各若干數已不思議。況 T1706_.33.0296a23: 皆來集會各坐此座。而其會廣九百五十里。 T1706_.33.0296a24: 亦只約世諦説耳。若不思議豈直若干數量而 T1706_.33.0296a25: 已。如維摩丈室容三萬二千師子座。校此殆 T1706_.33.0296a26: 不容以廣狹優劣論也。以是知佛化但可作 T1706_.33.0296a27: 不思議會。若以凡情分別。幾何而不爲誕乎。 T1706_.33.0296a28: 雖然要且未免癡人説夢。問諸經下。問列衆 T1706_.33.0296a29: 可知。答中謂三界果報可由業論。其如見佛 T1706_.33.0296b01: 有縁無縁之異。未必一向以善惡分。故曰云 T1706_.33.0296b02: 云。以例聞法不聞法等。亦應可見。今以大經 T1706_.33.0296b03: 一文正之。則戒緩未必爲障。乘緩斯爲障爾。 T1706_.33.0296b04: 以次二句。則縁無縁之説。乃得其正焉。應更 T1706_.33.0296b05: 分別乘戒各有三品互論緩急等四句。如文。 T1706_.33.0296b06: 僉猶皆也 T1706_.33.0296b07: 佛説仁王護國般若波羅蜜經疏神寶記卷第 T1706_.33.0296b08: 二 T1706_.33.0296b09: T1706_.33.0296b10: T1706_.33.0296b11: T1706_.33.0296b12: T1706_.33.0296b13: 神寶記卷第三 T1706_.33.0296b14: 四明沙門柏庭善月述 T1706_.33.0296b15: 爾時十號下。二發起序文爲五。言爾時者。謂 T1706_.33.0296b16: 當爾衆集之後。現瑞發起之前。適當是時也。 T1706_.33.0296b17: 十號等者。是教主萬徳位號也。所以發起時 T1706_.33.0296b18: 衆渇仰之心。其爲徳也至矣。略言有四。曰十 T1706_.33.0296b19: 號。曰三明。曰智徳。曰斷徳。凡是徳號莫不備 T1706_.33.0296b20: 在是矣。亦各以其盛者言之。十號名相如別 T1706_.33.0296b21: 釋云云。智斷徳如上解云云。釋迦牟尼對上 T1706_.33.0296b22: 通號。此其別也。謂釋迦者姓也。此云能仁。牟 T1706_.33.0296b23: 尼者名也。此云寂默。既仁且默則仁徳而靜 T1706_.33.0296b24: 者也。推而極之。斯佛之道可至焉。爲其徒者。 T1706_.33.0296b25: 可不務乎。天竺凡四姓。釋迦乃金輪種姓。所 T1706_.33.0296b26: 謂刹帝利是也。餘婆羅門等。如別出云云。若 T1706_.33.0296b27: 夫姓氏之姓。則或姓釋。或瞿曇。或甘蔗等。隨 T1706_.33.0296b28: 其世系得姓不同。民歸如市者。猶書云。昔者 T1706_.33.0296b29: 大王居邠。狄人侵之。邑于岐山。從之者如歸 T1706_.33.0296c01: 市是也。初年八月即如來將説是經。現瑞發 T1706_.33.0296c02: 起時也。疏引眞諦三藏所判。不出有三。一以 T1706_.33.0296c03: 如來在世四十五年説法。二以轉三法輪用配 T1706_.33.0296c04: 四十五年之數。三以顯密兩教以判倶時前 T1706_.33.0296c05: 後。今以一家成説有三不易。以形之當見臧 T1706_.33.0296c06: 否也。謂如來成道後五十年説法。經論所同。
T1706_.33.0296c09: 後靈山八載説法華。三不可易也。以此格彼 T1706_.33.0296c10: 年數進退居然可知。今謂初年月八日者。當 T1706_.33.0296c11: 是説諸部般若之後。接次仁王乃其時也。而 T1706_.33.0296c12: 言月八日者。猶正月初八。文之略耳。方坐 T1706_.33.0296c13: 猶始坐。亦正也。若佛本住及自證法其住久 T1706_.33.0296c14: 矣。而曰方坐者。以修顯性云爾。十地非前所 T1706_.33.0296c15: 謂十地。疏引同性經云云。乃佛所住地。亦猶 T1706_.33.0296c16: 楞伽不次之十。非次第十地也。而疏以別接 T1706_.33.0296c17: 通等爲釋。雖不無是理。終非通方之論。姑置 T1706_.33.0296c18: 之云云。又曰。入大寂室三昧者。前所住地豈 T1706_.33.0296c19: 乖寂理。一往以論前所住者智也。今所入者 T1706_.33.0296c20: 定也。抑凡説法必有由緒。入定而後觀機。觀 T1706_.33.0296c21: 機而後起説。此其序也。故今入是定。凡爲四 T1706_.33.0296c22: 意申之。一者觀機授藥。二者因定發慧。三者 T1706_.33.0296c23: 説法軌儀。四者以聖況凡。得是四意其旨明 T1706_.33.0296c24: 矣。亦可對四悉。即因縁義也云云。又大寂下 T1706_.33.0296c25: 爲二。初約理釋。夫理至寂滅爲義。涅槃亦寂 T1706_.33.0296c26: 滅之名。故以三徳大涅槃而配釋之。謂大即 T1706_.33.0296c27: 法身。寂即般若。滅即解脱。具是三者。始曰 T1706_.33.0296c28: 深禪。依之而住莫尚乎此。故以室表之。窟亦 T1706_.33.0296c29: 室也。兼引大通入室爲證。又法師品慈悲爲 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 [行番号:有/無] [返り点:無/有] [CITE] |