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仁王般若經疏 (No. 1707_ 吉藏撰 ) in Vol. 33

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T1707_.33.0314b01:
T1707_.33.0314b02:   No. 1707 [cf. No. 245]
T1707_.33.0314b03: 仁王般若經疏卷上一
T1707_.33.0314b04:
T1707_.33.0314b05:  吉藏法師撰 
T1707_.33.0314b06:   佛説仁王護國般若波羅蜜經序品第一
T1707_.33.0314b07: 所集不同隨流各異不能具出。天台智者於
T1707_.33.0314b08: 衆經中闊明五義。今於此部例亦五門分別
T1707_.33.0314b09: 第一釋經名第二出經體第三明
經宗第四辨經用第五論經相
標其名字示其名下
T1707_.33.0314b10: 之體明其綱宗辨其功用論其教相。此則一
T1707_.33.0314b11: 經大意略盡委釋具如法華經初今略明之
T1707_.33.0314b12: 第一釋名者但諸經受名不同。自有單法立名
T1707_.33.0314b13: 或單譬受稱或單人立名或法譬雙説或人法
T1707_.33.0314b14: 雙彰。所言單法者如大涅槃等從果法立名。
T1707_.33.0314b15: 大品般若十地漸備從因受稱。單譬者枯樹
T1707_.33.0314b16: 七車譬喩等經直引譬事得名也。單人者如
T1707_.33.0314b17: 七女老女等經也。法譬通説者如華嚴法華
T1707_.33.0314b18: 金剛般若等經也。人法雙彰者如維摩勝鬘
T1707_.33.0314b19: 四天王問般若仁王般若等經也。所言佛説
T1707_.33.0314b20: 者自覺覺他故名爲佛聖言宣暢故名説。仁
T1707_.33.0314b21: 王仁者施恩布徳故名爲仁。統化自在故名
T1707_.33.0314b22: 爲王。護國者仁王是能護國土是所護由仁
T1707_.33.0314b23: 王如法治道。萬民適樂國土安穩若仁王望
T1707_.33.0314b24: 般若。般若是能護由持般若故仁王安穩由
T1707_.33.0314b25: 人柄法。仁王是能護般若是所護。今仁王般
T1707_.33.0314b26: 若皆是能護國土是所護。般若者大智論有
T1707_.33.0314b27: 二釋。第四十三卷解。般若秦言智慧開善藏
T1707_.33.0314b28: 師並用此翻。佛國土語般若此翻智慧。又第
T1707_.33.0314b29: 七十卷解般若不可稱。般若定實相甚深極
T1707_.33.0314c01: 重智慧輕薄。是故不可稱。莊嚴旻師以此文
T1707_.33.0314c02: 云般若名含五義智慧。止是一條非正翻譯。
T1707_.33.0314c03: 二師各執即成論皆不得般若意。問。論既有
T1707_.33.0314c04: 二文今云何通釋。答且依論解般若有二種。
T1707_.33.0314c05: 一方便門二實相門。所言翻者約方便門翻爲
T1707_.33.0314c06: 智慧。言不可翻者般若非愚非智故云不可
T1707_.33.0314c07: 翻也。但解智慧經論不同。淨名經云。分二字
T1707_.33.0314c08: 解云知一切衆生心念如應説法起於智業。不
T1707_.33.0314c09: 取不捨入一相門起於慧業。舊釋此文智是有
T1707_.33.0314c10: 解慧是空解。今則不爾。衆生心念何必是有。
T1707_.33.0314c11: 入實相門何必是空。謂善得此意也。成實論
T1707_.33.0314c12: 合解智慧二字。文云眞慧名智。此意言慧即
T1707_.33.0314c13: 是智。又云慧義經中説解智是慧義故名智
T1707_.33.0314c14: 慧合釋也。問經論何故語言或出或沒或開
T1707_.33.0314c15: 或合不分明一途示人耶。答聖人非不能一
T1707_.33.0314c16: 途分明示人而今出沒之言者此有深意。以
T1707_.33.0314c17: 衆生本來執著難動以是因縁繋屬於魔。生
T1707_.33.0314c18: 死不絶苦輪常轉不悟正道。今若復作一途
T1707_.33.0314c19: 定説更増其住著所以不定出沒。動其生死
T1707_.33.0314c20: 根栽令得迥悟正法故不定之説爲益厚矣。
T1707_.33.0314c21: 若學者定執經論一文以成一家之義爲謬甚
T1707_.33.0314c22: 矣。問五部八部内何者攝也。答五部如此經
T1707_.33.0314c23: 説八部者大品小品光讃放光文殊問金剛般
T1707_.33.0314c24: 若道行天王問般若。此仁王問般若是天王
T1707_.33.0314c25: 問般若攝。人王亦是天王也。故知天王問般
T1707_.33.0314c26: 若所攝也
T1707_.33.0314c27: 次釋波羅蜜者名彼岸到。波羅名彼岸蜜名
T1707_.33.0314c28: 爲到。捨相會實名到彼岸。又因能達果名到
T1707_.33.0314c29: 彼岸。應言到彼岸而存胡本名波羅蜜。經者
T1707_.33.0315a01: 名修多羅此翻爲法本。理不自發藉教以顯
T1707_.33.0315a02: 教爲理本。教不自起由理故生理爲教本。教
T1707_.33.0315a03: 理相由並説爲本。今正取文爲理本。小乘論
T1707_.33.0315a04: 有五義一出生出生諸義故二涌泉義味無盡
T1707_.33.0315a05: 故三顯示顯示諸義故四繩墨除邪得正故五
T1707_.33.0315a06: 結縵貫穿諸義故俗訓爲本。經者綖也文經
T1707_.33.0315a07: 義緯織成行者之心故名經也。言序品第一
T1707_.33.0315a08: 者發起由藉名之爲序。義類相從稱之爲品。
T1707_.33.0315a09: 八内居初名第一也略簡仁王波若位地。名
T1707_.33.0315a10: 字不同仁王者依瓔珞經云有十四王一粟散
T1707_.33.0315a11: 王十善下品。二習種菩薩銅輪王。三性種
T1707_.33.0315a12: 菩薩銀輪王。四道種菩薩金輪王亦名轉輪
T1707_.33.0315a13: 王。五初地菩薩四天王。六二地菩薩忉利天
T1707_.33.0315a14: 王。七三地菩薩焔魔天王。八四地菩薩兜率
T1707_.33.0315a15: 天王。九五地菩薩化樂天王。十六地菩薩他
T1707_.33.0315a16: 化自在天王。十一七地菩薩初禪王。十二八
T1707_.33.0315a17: 地菩薩二禪王。十三九地菩薩三禪王。十四
T1707_.33.0315a18: 十地菩薩四禪王。今言仁王者即是十善下
T1707_.33.0315a19: 品粟散王。十四王内最下品也
T1707_.33.0315a20: 第二出經體以五忍十地爲體。故下文云五
T1707_.33.0315a21: 忍是菩薩法具列五忍竟。下結文云名爲諸
T1707_.33.0315a22: 佛菩薩修般若波羅蜜。故知因修般若得證
T1707_.33.0315a23: 五忍。一切佛菩薩無不由此五忍而成聖。故
T1707_.33.0315a24: 知五忍十地爲體。五忍義下文委釋也
T1707_.33.0315a25: 第三明經宗。夫欲講讀經前須識大旨。此經
T1707_.33.0315a26: 以無生正觀爲宗。離有無二見假言中道。故
T1707_.33.0315a27: 下文云波若無知無見不行不受不生不滅。
T1707_.33.0315a28: 以般若不可思議故。不生不滅者是中道之
T1707_.33.0315a29: 異名。不思議寂滅之別稱亦名佛性即十方
T1707_.33.0315b01: 佛母。一大事者即其事也。問宗體有何差別。
T1707_.33.0315b02: 答諸法本來寂滅何宗何體。今欲爲縁顯示。
T1707_.33.0315b03: 於無名相中假名相説分爲異也。若就通門
T1707_.33.0315b04: 宗亦是體體亦是宗。今約別門輪輞喩宗内
T1707_.33.0315b05: 空喩體。宗如綱領體如毛目。意云振裘持領
T1707_.33.0315b06: 擧網提綱裘網之體毛目自張宗體之異其義
T1707_.33.0315b07: 如是
T1707_.33.0315b08: 第四辨經用此經以外内二護爲用。内護者
T1707_.33.0315b09: 下文云爲諸菩薩説護佛果因縁護十地行因
T1707_.33.0315b10: 縁。所言外護者下文云吾今爲汝説護國土
T1707_.33.0315b11: 因縁。令國土獲安七難不起災害不生萬民
T1707_.33.0315b12: 安樂名外護也
T1707_.33.0315b13: 第五明教相。夫欲弘宣正法須識教之偏圓。
T1707_.33.0315b14: 方得了悟所禀之教。若具明教相諸經不同
T1707_.33.0315b15: 備如法華玄義釋。今略明之。若江東諸師三
T1707_.33.0315b16: 種分教。一者頓教謂佛初出世頓説深理也。
T1707_.33.0315b17: 二者漸教謂從淺至深也。三者無方不定教
T1707_.33.0315b18: 謂深淺無定也。但就漸教中有二説。一云漸
T1707_.33.0315b19: 有四時此經是第二時説是大乘。二云漸有五
T1707_.33.0315b20: 時此經是第二時説三乘通教也。二師並説
T1707_.33.0315b21: 般若是第二時説。故大品云見第二法輪轉。
T1707_.33.0315b22: 今謂不爾。若以大品對初教云是第二時者。
T1707_.33.0315b23: 法華譬喩品云昔於波羅捺今復轉最妙。且
T1707_.33.0315b24: 對初教明亦應是第二時教。涅槃亦云昔於
T1707_.33.0315b25: 波羅捺今於拘尸那城説大涅槃。亦對初教
T1707_.33.0315b26: 應是第二時。後學宜自研尋不可妄依舊説
T1707_.33.0315b27: 也。又十地論師四宗五宗分佛教。今不復繁
T1707_.33.0315b28: 文闊説。今依菩提流支直作半滿分教。若小
T1707_.33.0315b29: 乘教名半字名聲聞藏。大乘名滿字名菩薩
T1707_.33.0315c01: 藏。今尋諸經論斯言當矣。所言小乘半教者
T1707_.33.0315c02: 若明其至理。但人法二空語。其因果但説有
T1707_.33.0315c03: 作四諦。斯乃教不盡宗語不極義。説稱小根
T1707_.33.0315c04: 進成小行有所缺徳。名之爲半故云小乘名
T1707_.33.0315c05: 聲聞藏。大乘滿字教者若明其理至極。平等
T1707_.33.0315c06: 無得正觀不二爲宗。語其因果即説無作四
T1707_.33.0315c07: 諦。斯乃教稱大乘宗語極圓旨。説稱大根進
T1707_.33.0315c08: 成大行具足無缺。名之爲滿故云大乘名菩薩
T1707_.33.0315c09: 藏也。今此經者二藏之中是大乘滿字菩薩藏
T1707_.33.0315c10: 攝。是故經言行獨大乘三賢十聖忍中行唯
T1707_.33.0315c11: 佛一人居淨土。故云大乘滿教謂菩薩藏也
T1707_.33.0315c12: 次入經文。然諸佛説經本無章段。始自道安
T1707_.33.0315c13: 法師分經以爲三段。第一序説第二正説第
T1707_.33.0315c14: 三流通説。序説者由序義説經之由序也。正
T1707_.33.0315c15: 説者不偏義一教之宗旨也。流通者流者宣
T1707_.33.0315c16: 布義通者不擁義。欲使法音遠布無壅也。所
T1707_.33.0315c17: 以有三説者欲明勝人致教必有因縁。先明
T1707_.33.0315c18: 序説開漸既彰。正經宜辨故復正説。聖人大
T1707_.33.0315c19: 悲無限衆生受化無窮。非止復益當時乃欲
T1707_.33.0315c20: 遠傳後世故有第三流通也。然此三非是三
T1707_.33.0315c21: 故三乃是一三耳。序即是正乃至流通即序。
T1707_.33.0315c22: 例如三寶一三三一也。文處者此經有八品
T1707_.33.0315c23: 分爲三段。第一序品即爲序分。第二觀空品
T1707_.33.0315c24: 下六品爲正説分。第三以囑累一品名流通
T1707_.33.0315c25: 分。若依文判者受持品末佛告月光下即是
T1707_.33.0315c26: 付屬。但前品明付囑辨不起七難。後品明付
T1707_.33.0315c27: 囑辨經分齊。故言付屬品名流通也
T1707_.33.0315c28: 就序品中爲二。初明證信序。第二明發起序。
T1707_.33.0315c29: 諸師因此二序雖復種種不同。今以四雙往
T1707_.33.0316a01: 收義無不盡。第一證信對發起。第二對通序
T1707_.33.0316a02: 明別序。第三對如來序明阿難序。第四對經
T1707_.33.0316a03: 前序明經後序。阿難親承音旨名證信序。發
T1707_.33.0316a04: 起正經故云發起序。衆經同有名通序。發起
T1707_.33.0316a05: 各異故名別序。佛口自説名如來序。阿難證
T1707_.33.0316a06: 信名阿難序。佛所説者名經前序。阿難後結
T1707_.33.0316a07: 集證信名經後序。諸師雖復種種穿鑿煩而
T1707_.33.0316a08: 無當今置而不論。今且依經前經後一雙以釋
T1707_.33.0316a09: 二序。二序即爲二別。從初至大衆僉然而坐
T1707_.33.0316a10: 名爲經後序。佛在世時未有此序。佛臨欲涅
T1707_.33.0316a11: 槃時勅阿難云。我滅後結集法藏時當安如
T1707_.33.0316a12: 是等事。故云佛滅後序。第二從爾時十號下
T1707_.33.0316a13: 明説經時序。當説經時以事開發故云説經
T1707_.33.0316a14: 時序。今前明佛滅後序。若依大智論直依文
T1707_.33.0316a15: 帖釋不辨子段多少。後諸師説亦無定或五
T1707_.33.0316a16: 或六。今依金剛仙論作六句分別。一如是表
T1707_.33.0316a17: 信相。二我聞明阿難承旨證述而不作。三一
T1707_.33.0316a18: 時明聞經時節。四明佛化主。五明住處明説
T1707_.33.0316a19: 聽有方。六辨同聞證不虚謬。然此六事不可
T1707_.33.0316a20: 一向屬阿難
T1707_.33.0316a21: 如是我聞 如是我聞得一向屬阿難。一時
T1707_.33.0316a22: 已下義有兩兼。若阿難結集法藏遺旨令安屬
T1707_.33.0316a23: 經後。當説經時非可無時處徒衆。以此而望
T1707_.33.0316a24: 即屬經前也。此是無名相中一時假名分別。
T1707_.33.0316a25: 不可以定執以爲諍論也。然釋如是有二。初
T1707_.33.0316a26: 釋置如是因縁二釋如是名義。置如是因縁
T1707_.33.0316a27: 者出處不同今依龍樹釋。何以一切經初安
T1707_.33.0316a28: 如是者大智論第二卷云。佛將滅度阿難心
T1707_.33.0316a29: 沒憂海阿泥盧豆是其從兄。云。汝爲傳法藏
T1707_.33.0316b01: 人不應同於凡夫。若有所疑須及時問。阿難
T1707_.33.0316b02: 猶抱感。阿泥盧豆教爲四問。佛滅度後我等
T1707_.33.0316b03: 云何行道誰當作師惡口車匿云何共住佛經
T1707_.33.0316b04: 初作何等語。阿難騰此問佛。佛答初問云。依
T1707_.33.0316b05: 自法修四念處。答第二問云解脱戒經是大
T1707_.33.0316b06: 師。答第三問云車匿應梵法治。答第四問云
T1707_.33.0316b07: 我三僧祇劫集法藏初應安如是等語。三世諸
T1707_.33.0316b08: 佛悉如是説也。第二釋如是名義如是者信
T1707_.33.0316b09: 順之辭。佛法大海信爲能入智爲能度。言如
T1707_.33.0316b10: 是者乃爲信也。是故有信之人言是事如是
T1707_.33.0316b11: 是其信相。不信之人言是事不如是是不信
T1707_.33.0316b12: 相。故經首稱如是也。故肇師云。夫如是者蓋
T1707_.33.0316b13: 是信順之辭信則所言之理順。順則師資之
T1707_.33.0316b14: 道成。經無豐約非信不傳其如是者正是信
T1707_.33.0316b15: 也。又如是者不差異義。今明此法無依無得
T1707_.33.0316b16: 無戲論。畢竟清淨眞實可信故稱如是也。我
T1707_.33.0316b17: 聞者佛勅阿難出法藏時。當言我從佛邊聞
T1707_.33.0316b18: 恐人不信阿難以人廢道也。我與無我性無
T1707_.33.0316b19: 有二爲世俗故説我耳。聞亦如是耳根聲塵
T1707_.33.0316b20: 及以耳識。三處無間和合亦不聞。今言聞者
T1707_.33.0316b21: 不聞聞也。問阿難是佛得道夜半生年二十
T1707_.33.0316b22: 五始來事佛。佛自成道所説甚多其人並不
T1707_.33.0316b23: 在坐。而悉稱我聞者其義如何。答報恩經第
T1707_.33.0316b24: 六卷具述阿難乞諸願。所未聞經願佛重説。
T1707_.33.0316b25: 故皆是親承也。釋論第二阿難自説偈云。佛
T1707_.33.0316b26: 初説法時爾時我不見。如是展轉聞佛在波
T1707_.33.0316b27: 羅捺佛爲五比丘初開甘露門説四眞諦法。
T1707_.33.0316b28: 此謂佛重説名展轉聞也。菩薩處胎經云佛
T1707_.33.0316b29: 在雙林已入金棺起授金手問阿難。自我前
T1707_.33.0316c01: 來爲諸菩薩説大乘方等經汝悉知不。對曰
T1707_.33.0316c02: 唯佛乃知。又問我昔昇忉利天爲母説法汝
T1707_.33.0316c03: 知不。答曰不知。又問我處在龍宮爲諸龍説
T1707_.33.0316c04: 法汝知不。答曰不知。又問我昔處胎轉妙法
T1707_.33.0316c05: 輪汝知不。答曰不知。如是問竟佛告阿難汝
T1707_.33.0316c06: 今諦聽我當爲汝一一解脱。如來口密一時
T1707_.33.0316c07: 併授阿難得佛覺三昧。一時併領阿難得佛覺
T1707_.33.0316c08: 三昧。出舍利弗問經。阿難修悟不忘禪宿習
T1707_.33.0316c09: 總持得佛覺三昧也。若依金剛仙論明三種
T1707_.33.0316c10: 阿難。一大乘阿難即阿難海持大乘法藏。二
T1707_.33.0316c11: 中乘阿難即阿難陀婆羅持中乘法藏。三小
T1707_.33.0316c12: 乘阿難即名阿難賢持小乘法藏。今此經理
T1707_.33.0316c13: 玄相寂因圓果滿。廣大如法界究竟如虚空
T1707_.33.0316c14: 故云阿難海稱我聞也。問大智論云諸法皆
T1707_.33.0316c15: 無云何稱我。答雖知諸法皆無隨俗故。世流
T1707_.33.0316c16: 布語假名爲我故無過也
T1707_.33.0316c17: 一時佛住王舍城 一時者即説經之時如説
T1707_.33.0316c18: 涅槃二月十五日。此經三十年正月八日爲
T1707_.33.0316c19: 時。時有三種一三摩耶時即長時。二迦羅時
T1707_.33.0316c20: 是短時。三佉樓時是不長不短時。今言時者
T1707_.33.0316c21: 三摩耶時。而衆師雖復穿鑿終成無當。若存
T1707_.33.0316c22: 龍樹之風須破破一時説三摩耶也。佛者佛
T1707_.33.0316c23: 國語云佛陀。此云覺者。既自覺悟又能覺他
T1707_.33.0316c24: 故名爲佛。智度論云。佛陀外國語此云智者。
T1707_.33.0316c25: 知三世衆生數非衆生數也。住王舍城者有
T1707_.33.0316c26: 三。初明住二明王舍三耆闍崛山。住者天住
T1707_.33.0316c27: 梵住聖住六欲天名天住。初禪以上名梵住。
T1707_.33.0316c28: 三乘人名聖住。此三住中佛多住聖住。又有
T1707_.33.0316c29: 八住一者天住住四禪。二梵住住四無量心。
T1707_.33.0317a01: 三者威儀住住四威儀也。四者聖住住三空。
T1707_.33.0317a02: 五者壽命住住五分法身。六者依止住住王
T1707_.33.0317a03: 舍城耆闍崛山也。七者教化住住十六大國。
T1707_.33.0317a04: 八者佛住住第一義諦所言住暫時名在。久
T1707_.33.0317a05: 居名住亦可經停名住也。王舍城者外國云
T1707_.33.0317a06: 摩訶悦祇伽羅。摩訶言大悦祇此言王舍伽
T1707_.33.0317a07: 羅此云城。摩伽陀國有十二城。摩訶陀者名
T1707_.33.0317a08: 持甘露處。凡有十二城者一區祇尼大城二
T1707_.33.0317a09: 富樓那跋檀大城三阿監車多羅大城四弗迦
T1707_.33.0317a10: 羅婆大城五王舍大城六舍婆提大城七婆羅
T1707_.33.0317a11: 捺大城八迦毘羅婆大城九瞻婆城十婆翅多
T1707_.33.0317a12: 城十一&T025632;晱彌城十二鳩樓城。此十二城中
T1707_.33.0317a13: 後六城佛少住。前六城中佛不住前四城多
T1707_.33.0317a14: 住後二城。二城中多住王舍城爲報法身恩。
T1707_.33.0317a15: 故少住舍婆提爲報生身恩故。何故名王舍
T1707_.33.0317a16: 城此城四天王共造。多有諸王佛是法輪王
T1707_.33.0317a17: 從多以得稱故名王舍城。摩迦陀國王生一
T1707_.33.0317a18: 子一頭兩面四手。時人觀之以爲不祥王則
T1707_.33.0317a19: 裂其身首棄之草野。有羅刹女鬼名曰梨羅。
T1707_.33.0317a20: 還合其身以乳養之。年既成長大有力勢能
T1707_.33.0317a21: 呑併諸國。獲八萬四千王置五山内。立城治
T1707_.33.0317a22: 化以多王所舍故云王舍城。諸因縁非一不
T1707_.33.0317a23: 能具述
T1707_.33.0317a24: 耆闍崛山中 耆闍崛山中者。王舍城有六
T1707_.33.0317a25: 精舍一竹園精舍。在平地迦園陀長者之所
T1707_.33.0317a26: 造去城西北三十里。二少力獨上山精舍三
T1707_.33.0317a27: 七葉穴山精舍四四天王穴山精舍五蛇穴精
T1707_.33.0317a28: 舍六祇闍崛山精舍。此翻鷲頭山耆闍名鷲
T1707_.33.0317a29: 崛名頭。此山頂似鷲。王舍城人見其似鷲故
T1707_.33.0317b01: 因傳名鷲頭山。又王舍城南多諸尸陀林。鳥
T1707_.33.0317b02: 獸來食多集諸鷲鳥。故云鷲頭山也。五山者
T1707_.33.0317b03: 東方象頭南方馬頭西方羊頭北方師子頭中
T1707_.33.0317b04: 央鷲頭也
T1707_.33.0317b05: 與大比丘衆八百萬億學無學皆阿羅漢 與
T1707_.33.0317b06: 大比丘衆者第六列同聞衆。夫一切經初列衆
T1707_.33.0317b07: 不出四種。一者影嚮衆二者結縁衆三者發
T1707_.33.0317b08: 起衆四者當機衆也。一影嚮衆者如分身諸佛
T1707_.33.0317b09: 來聽法也。二結縁衆者於此未悟作後世得
T1707_.33.0317b10: 悟因縁名結縁衆。三發起衆者法身菩薩更
T1707_.33.0317b11: 相表發也。四當機衆者説經正被得道衆也。
T1707_.33.0317b12: 此經既爾餘皆類爾就同聞衆中有二。初別
T1707_.33.0317b13: 列衆二總結。就別列中衆雖十二大判爲三。
T1707_.33.0317b14: 前之十衆當此土衆第十一他方衆第十二化
T1707_.33.0317b15: 衆就前十衆。若從大列應先菩薩後及聲聞。
T1707_.33.0317b16: 若從小列應先列優婆夷等。今何故先列聲
T1707_.33.0317b17: 聞後列菩薩。然佛法内有二種道。一者顯現
T1707_.33.0317b18: 道二者祕密道。今以顯現道先列聲聞。復菩
T1707_.33.0317b19: 薩現漏未盡則形無定方。若在先列恐世人疑
T1707_.33.0317b20: 故先列聲聞也。就聲聞衆中有五段。一擧大
T1707_.33.0317b21: 比丘衆名二列數三出位四歎徳五總結。與之
T1707_.33.0317b22: 言共。大者名勝亦云多。比丘五義如智度論。
T1707_.33.0317b23: 一名乞士二名破煩惱三名號比丘匹受戒名
T1707_.33.0317b24: 比丘五名怖魔。乞士者清淨活命如舍利弗
T1707_.33.0317b25: 因縁説也。破惡者比名惡丘名能能破惡故
T1707_.33.0317b26: 名比丘。三名號比丘如胡漢夷處各各有號
T1707_.33.0317b27: 故名比丘。四受戒名比丘五比名能丘名怖
T1707_.33.0317b28: 能怖魔軍故名比丘比丘非一故復名衆。八
T1707_.33.0317b29: 百萬億下第二列數。學無學皆阿羅漢下第
T1707_.33.0317c01: 三顯位地。阿羅漢有三義初阿羅漢名應供
T1707_.33.0317c02: 二阿羅漢名不生三阿樓佉名殺賊。通徒一
T1707_.33.0317c03: 一皆有三義。下三果人何故皆名羅漢亦分
T1707_.33.0317c04: 有三義又擧勝以歎
T1707_.33.0317c05: 有爲功徳無爲功徳 有爲功徳下第四歎徳。
T1707_.33.0317c06: 有爲功徳無爲功徳者有爲擧智徳無爲是擧
T1707_.33.0317c07: 斷徳。若約境道諦是有爲滅諦是無爲。施
T1707_.33.0317c08: 功名功歸已曰徳故名功徳也
T1707_.33.0317c09: 無學十智有學八智有學六智三根十六心行
T1707_.33.0317c10:  無學十智者四諦法比等智他心及盡無生
T1707_.33.0317c11: 此第四果方具。有學八智者是那含人除盡
T1707_.33.0317c12: 無生具餘八智。言有學六智謂須斯二人除
T1707_.33.0317c13: 盡無生在無學故。除他心智未得根本禪故。
T1707_.33.0317c14: 除等智先有非始得故。亦可須陀具六智以
T1707_.33.0317c15: 等智非須陀人斷結智故除之。三根者。一未
T1707_.33.0317c16: 智根在見道未重決斷故。二已智根在修道
T1707_.33.0317c17: 重決斷故。三無智根在無學道更不求勝智
T1707_.33.0317c18: 故。三藏師云一自性根本是凡夫二引取根
T1707_.33.0317c19: 十信至十地三得果根佛地。若依大品經論
T1707_.33.0317c20: 未知欲知根在見道和合九無漏根。作未知
T1707_.33.0317c21: 欲知根體。二知根在修道中増進九根作知
T1707_.33.0317c22: 根體。三知已根在無學道増進九根作知已
T1707_.33.0317c23: 根體。十六心行者若具作經文應云十六心
T1707_.33.0317c24: 十六行。經家巧故。一十六心該通二法。十六
T1707_.33.0317c25: 心者依小乘苦法忍苦法智苦類忍苦類智集
T1707_.33.0317c26: 法忍集法智集類忍集類智滅法忍滅法智滅
T1707_.33.0317c27: 類忍滅類智道法忍道法智道類忍道類智爲
T1707_.33.0317c28: 十六心也。十六行者四諦下各四行。苦空無
T1707_.33.0317c29: 常無我因集縁生滅盡妙離道正迹乘。亦名
T1707_.33.0318a01: 十六諦。又解亦可斷見道惑十六心謂八忍
T1707_.33.0318a02: 八智是也。若依三藏法師所出十六心者三十
T1707_.33.0318a03: 心合爲四。登地有十金剛心佛地合十六也
T1707_.33.0318a04: 法假虚實觀受假虚實觀名假虚實觀 言法
T1707_.33.0318a05: 假觀者五陰等法是名法假。五陰成衆生是
T1707_.33.0318a06: 爲受假。取上二假上名是名名假。無體藉他
T1707_.33.0318a07: 名之爲假。法假虚實觀者相形解也。法假是
T1707_.33.0318a08: 實二假是虚故云法假虚實觀也。名假虚實
T1707_.33.0318a09: 觀者名假是虚法假受假是實。故云虚實觀
T1707_.33.0318a10: 也。三藏師就三性解。法假是眞實性受假是
T1707_.33.0318a11: 依他性。名假是分別性也法是眞實法。假立
T1707_.33.0318a12: 以對俗受是妄想依他之心。受納前境名假
T1707_.33.0318a13: 即是一切名相與大品相應也。一一假並稱
T1707_.33.0318a14: 虚實觀者執著成虚忘境爲實觀者觀察觀達
T1707_.33.0318a15: 爲義也。若依正觀明假者不如此。因縁生法
T1707_.33.0318a16: 即空即假即中言假名者寂滅無得之名也
T1707_.33.0318a17: 三空觀門四諦十二因縁無量功徳皆成就
T1707_.33.0318a18: 三空者空無相無作空無二十五有名空解脱
T1707_.33.0318a19: 門。無其十相名無相解脱門於二十五有不
T1707_.33.0318a20: 作願求名無作解脱門。亦名三三昧亦名三
T1707_.33.0318a21: 解脱門此之二法有何等異。三三昧通漏無
T1707_.33.0318a22: 漏三解脱門一向無漏。三藏師云三假空名
T1707_.33.0318a23: 三空三空即三無性之理。又解十八空名空
T1707_.33.0318a24: 門破男女相名無相門不願中求名無作門。
T1707_.33.0318a25: 四諦者有作無作二種四諦。小乘之人智照
T1707_.33.0318a26: 未窮智稱有量境不極妙故稱有作。大乘之
T1707_.33.0318a27: 人以無心之眞智照無相之虚宗。境窮智極
T1707_.33.0318a28: 名爲無作。今日所論者是有作四諦分段生
T1707_.33.0318a29: 死逼迫名苦不虚名諦。業及煩惱名集不虚
T1707_.33.0318b01: 名諦。寂泊名滅不虚名諦。八道分名道不虚
T1707_.33.0318b02: 名諦。問云何名諦答有人言以境爲諦。若爾
T1707_.33.0318b03: 一切牛馬畜生亦應有諦。今解不爾。智照如
T1707_.33.0318b04: 實名之爲諦。故思益經云知苦無生集無和
T1707_.33.0318b05: 合於畢竟滅法中無生無滅。於一切法平等
T1707_.33.0318b06: 以不二法得道名爲聖諦。十二因縁者過去
T1707_.33.0318b07: 二因現在五果現在三因未來二果故云十二
T1707_.33.0318b08: 也。無量功徳皆成就下第五總結也
T1707_.33.0318b09: 復有八百萬億大仙縁覺非斷非常四諦十二
T1707_.33.0318b10: 縁皆成就 復有八百萬下第二列縁覺衆有
T1707_.33.0318b11: 四。初擧數二標名三歎徳四總結初八百萬
T1707_.33.0318b12: 者擧數也二標名有三別。初。大仙縁覺者昔
T1707_.33.0318b13: 因中作國王。將諸綵女入園遊戲竟暫時睡
T1707_.33.0318b14: 息。未睡之間樹林精妙色葉蓊鬱忽爾綵女
T1707_.33.0318b15: 毀壞。王即思惟我不久亦當如此。以外況内
T1707_.33.0318b16: 即成大辟支佛故名大仙縁覺。二佛去世後
T1707_.33.0318b17: 閑居靜室結跏趺坐獨悟思惟。忽然成道名
T1707_.33.0318b18: 獨覺辟支佛。三有七生須陀洹藉前解脱分
T1707_.33.0318b19: 善根。人七天七反生更不受第八生即成小
T1707_.33.0318b20: 辟支佛。三種辟支佛中先者最大從因縁以
T1707_.33.0318b21: 得道故名大仙縁覺也。非斷非常下第三歎
T1707_.33.0318b22: 徳。觀十二因縁過去二因縁成現在五果非
T1707_.33.0318b23: 斷。現在三因縁入未來非常。又從縁生故非
T1707_.33.0318b24: 斷生已滅故非常又因縁相續有非斷即法無
T1707_.33.0318b25: 自性非常。皆成就者第四總結也。問縁覺出
T1707_.33.0318b26: 無佛世無師自悟今何故列爲同聞衆。答諸
T1707_.33.0318b27: 大仙人在雪山中悟因縁以得道今聞如來放
T1707_.33.0318b28: 光動地尋光而來。故阿難即列爲同聞也。第
T1707_.33.0318b29: 三菩薩衆有五初列數二標名三位地四歎徳
T1707_.33.0318c01: 五總結
T1707_.33.0318c02: 復有九百萬億菩薩摩訶薩皆阿羅漢實智功
T1707_.33.0318c03: 徳方便智功徳 九百萬億者列數九千萬爲
T1707_.33.0318c04: 九百億。菩薩摩訶薩下二標名。摩訶薩翻爲
T1707_.33.0318c05: 大道心衆生應云摩訶菩提薩埵。此言大道
T1707_.33.0318c06: 心衆生以義訓釋。亦云開士以道開物故也
T1707_.33.0318c07: 亦云道人以道所成故。皆阿羅漢下第三位
T1707_.33.0318c08: 地羅漢有三義菩薩亦有三義故菩薩爲羅漢
T1707_.33.0318c09: 也。大集經云大法菩薩名阿羅漢大品經聲
T1707_.33.0318c10: 聞若智若斷皆是菩薩無生法忍故云皆阿羅
T1707_.33.0318c11: 漢也。實智功徳下第四歎徳。實智者實相
T1707_.33.0318c12: 般若。方便智者方便般若此實方便實此方
T1707_.33.0318c13: 便實方便也。亦云鑒虚照實名實智清淨功
T1707_.33.0318c14: 用不著名方便智。功徳者施功名功歸已曰
T1707_.33.0318c15: 徳亦云忘功遺徳故云功徳也
T1707_.33.0318c16: 行獨大乘四眼五通三達十力四無量心四辯
T1707_.33.0318c17: 四攝金剛滅定一切功徳皆成就 行獨大乘
T1707_.33.0318c18: 者不雜二乘名行獨大乘又菩薩有二種。一
T1707_.33.0318c19: 者三乘化二者純大乘演讃其純大乘故云行
T1707_.33.0318c20: 獨大乘。四眼者肉天慧法。以菩薩在因未得
T1707_.33.0318c21: 佛眼也。五通者身通天眼天耳他心宿命。以
T1707_.33.0318c22: 菩薩漏未盡故除漏盡通。三達者一宿命達
T1707_.33.0318c23: 二天眼達三漏盡達。此三能知自他事虚及
T1707_.33.0318c24: 實名爲達。道理三達是佛得菩薩隨分亦云
T1707_.33.0318c25: 仰習果徳。十力者菩薩十力。一發心堅固
T1707_.33.0318c26: 力二大慈力三大悲力四精進力五禪定力六
T1707_.33.0318c27: 智慧力七不厭生死力八無生法忍力九解脱
T1707_.33.0318c28: 力十無礙力。四無量心者慈悲喜捨。慈能與
T1707_.33.0318c29: 樂悲能拔苦。喜與衆生増上樂捨捨於煩惱
T1707_.33.0319a01: 又捨上三心。四辯者一法辯識萬法名體爲
T1707_.33.0319a02: 諸法立名。二辭辯者解一切衆生六道種種
T1707_.33.0319a03: 殊方異類言音。三樂説辯者自有無窮辯樂
T1707_.33.0319a04: 爲彼説。又善見衆生樂聞之機名樂説辯。四
T1707_.33.0319a05: 義辯者經云無量劫集毘伽羅論故得法辨集
T1707_.33.0319a06: 第一義故得義辨。四攝者一布施引不信衆
T1707_.33.0319a07: 生令入信。二愛語引已入者令修行。第三利
T1707_.33.0319a08: 行令修行者得解利益。四同事菩薩同其事
T1707_.33.0319a09: 業引之入聖位也。金剛滅定者三藏師云。通
T1707_.33.0319a10: 十地皆名金剛又得十地上忍也。金剛者亦
T1707_.33.0319a11: 名首楞嚴三昧。夫金剛者咀壞萬物不爲萬
T1707_.33.0319a12: 物所壞。菩薩以此智慧斷煩惱。不爲煩惱所
T1707_.33.0319a13: 壞。釋論三種金剛如金剛輪能滅煩惱。是金
T1707_.33.0319a14: 剛力碎身舍利是金剛三昧金剛滅定是。一
T1707_.33.0319a15: 切功徳皆成就者第五總結也
T1707_.33.0319a16: 復有千萬億五戒賢者皆行阿羅漢十地迴向
T1707_.33.0319a17: 五分法身具足無量功徳皆成就 第四明五
T1707_.33.0319a18: 戒賢者衆有四。初列數二標名三歎徳四總
T1707_.33.0319a19: 結也。初千萬億擧數五戒賢者標名如提婆
T1707_.33.0319a20: 波利等問佛何不爲我説四六戒。佛答五戒
T1707_.33.0319a21: 者天地之大數在天即爲五星在地爲五岳。
T1707_.33.0319a22: 在人爲五藏在陰陽爲五行。在帝爲五帝在
T1707_.33.0319a23: 世爲五徳。在色爲五色在法爲五戒。以不殺
T1707_.33.0319a24: 生配東方東方是木木主於仁仁以養生爲義
T1707_.33.0319a25: 是故以不殺生配東方。北方是水水主於智
T1707_.33.0319a26: 智者不盜竊爲義故以不盜配北方。西方是
T1707_.33.0319a27: 金金主於義行義之人豈可邪婬耶故以不邪
T1707_.33.0319b01: 婬配西方。南方是火火主於禮禮防於失飮
T1707_.33.0319b02: 酒之人多有過失故以不飮酒配南方。中央
T1707_.33.0319b03: 是土土主於信妄語之人乖角兩頭。是眞失
T1707_.33.0319b04: 信故以不妄語配中央。賢者調心修道名賢。
T1707_.33.0319b05: 假名行人名之爲者。皆行阿羅漢下第三歎
T1707_.33.0319b06: 徳。阿羅漢者此通名以分有無生不著義又
T1707_.33.0319b07: 復修羅漢向名行阿羅漢。十地謂歡喜離垢
T1707_.33.0319b08: 明炎燒然難勝現前遠行不動善慧法雲。迴
T1707_.33.0319b09: 向謂十道種始從救護一切衆生離衆生相乃
T1707_.33.0319b10: 至第十法界無量迴向。迴向有二種一者下
T1707_.33.0319b11: 迴向所修功徳與一切衆生。二者所作功徳
T1707_.33.0319b12: 迴向薩波若是上迴向。五分法身者謂戒定
T1707_.33.0319b13: 慧解脱解脱知見也。凡夫惑累以五陰爲身
T1707_.33.0319b14: 聖人清高以五分法身爲體。無量功徳下第
T1707_.33.0319b15: 四總結也
T1707_.33.0319b16: 復有十千五戒清信女皆行阿羅漢十地皆成
T1707_.33.0319b17: 就始生功徳住生功徳終生功徳三十生功徳
T1707_.33.0319b18: 皆成就 第五復明清信女衆有四。初擧數
T1707_.33.0319b19: 二標名三歎徳四總結。初十千者擧數清信
T1707_.33.0319b20: 女者標名外國云優婆夷此云清信女夷者名
T1707_.33.0319b21: 女。皆行阿羅漢者十地等如上説始生入地
T1707_.33.0319b22: 心。住生經&MT04500;住地心。終生滿地心。三十生者
T1707_.33.0319b23: 十地一一地各有三生。謂入住滿十地合爲
T1707_.33.0319b24: 三十生也。皆成就者第四總結也
T1707_.33.0319b25: 復有十億七賢居士徳行具足二十二品十一
T1707_.33.0319b26: 切入八除入八解脱三慧十六諦四諦四三二
T1707_.33.0319b27: 一品觀得九十忍一切功徳皆成就 第六明
T1707_.33.0319b28: 七賢居士衆亦四。初列數二標名三歎徳四
T1707_.33.0319c01: 總結。初列數有十億者十千爲一萬十萬爲
T1707_.33.0319c02: 一億百萬爲十億。七賢居士下第二標名。七
T1707_.33.0319c03: 賢有二義一依小乘者。一五停心觀二別相
T1707_.33.0319c04: 念處三總相念處四煖法五頂法六忍法七世
T1707_.33.0319c05: 第一法。此等調心順道故名爲賢。二依大乘
T1707_.33.0319c06: 一初發心人二名有相行人。三名無相行人
T1707_.33.0319c07: 四名方便行五名習種性六性種性七道種
T1707_.33.0319c08: 性。此七在地前調心順道名爲七賢。言居士
T1707_.33.0319c09: 者外國積財滿億名居士。徳行具足下第三
T1707_.33.0319c10: 歎徳歎徳。中有三初總次別後結。別中有六
T1707_.33.0319c11: 門歎。一歎其道品二十二品者此人有見道
T1707_.33.0319c12: 前唯具四念處四正懃四如意足五根五力合
T1707_.33.0319c13: 二十二道品也。第二歎十一切入。入之言處
T1707_.33.0319c14: 青黄赤白地水火風空處識處爲十也。三歎
T1707_.33.0319c15: 八勝處亦名八除入。一内有色相外觀色少
T1707_.33.0319c16: 若好若醜。二内有色相外觀色多若好若醜。
T1707_.33.0319c17: 三内無色相外觀色少若好若醜。四内無色
T1707_.33.0319c18: 相外觀色多若好若醜。五青六黄七赤八白。
T1707_.33.0319c19: 第四歎八解脱。一内有色相外觀色二内無
T1707_.33.0319c20: 色相外觀色。三觀淨色四空處五識處六無
T1707_.33.0319c21: 所有處七非相處八滅盡解脱。第五歎三慧
T1707_.33.0319c22: 謂乾慧地名聞慧四善根名思慧苦忍已上名
T1707_.33.0319c23: 修慧。六歎四諦十六諦如上説。言四三二一
T1707_.33.0319c24: 品者歎徳中第三結釋有三義。一所謂四三
T1707_.33.0319c25: 二一品觀得九十忍者四即四現忍。從下向
T1707_.33.0319c26: 上擧之煖第四頂第三忍第二世第一法是第
T1707_.33.0319c27: 一四即四現忍。三即除前煖法。二即除前頂
T1707_.33.0319c28: 法一即除前忍法四三二一合。十品觀欲界
T1707_.33.0319c29: 至非想九地即爲九十忍也。第二義者四即
T1707_.33.0320a01: 四諦。三即三諦二即二諦一即一實諦。言得
T1707_.33.0320a02: 九十忍者地前三賢一習種性二性種性三道
T1707_.33.0320a03: 種性於此三十心中作下中上三品觀三十心
T1707_.33.0320a04: 合有九十品觀名九十忍也。第三三藏師解
T1707_.33.0320a05: 四即四果三即三果二即二果一即一果。言
T1707_.33.0320a06: 九十忍者二十二品從登地已上至佛合十一
T1707_.33.0320a07: 位十一位有定慧二品合二十二品。修行此
T1707_.33.0320a08: 法從二十二品至四三二一合八十一品。從
T1707_.33.0320a09: 此法出四禪四空滅定合九十忍也。一切功
T1707_.33.0320a10: 徳下第四總結也
T1707_.33.0320a11: 復有萬萬億九梵三淨三光三五喜樂天天定
T1707_.33.0320a12: 功徳定味常樂神通十八生處功徳皆成就
T1707_.33.0320a13: 第七列梵衆有四初總標數二別列名數三歎
T1707_.33.0320a14: 徳四總結初以萬數萬故故云萬萬億也。三
T1707_.33.0320a15: 淨下第二別列數。三淨者第三禪三天謂小
T1707_.33.0320a16: 淨無量淨遍淨三光是第二禪三天謂少光無
T1707_.33.0320a17: 量光光音。三梵者是初禪三天一梵衆二梵
T1707_.33.0320a18: 輔三大梵。五喜樂天者四禪有九天。一果實
T1707_.33.0320a19: 天二小果天三廣果四無相。此四天不論唯
T1707_.33.0320a20: 列後五五喜樂者是。五淨居天此人喜樂論
T1707_.33.0320a21: 義名喜樂。一無煩二無熱三善現四善可見五
T1707_.33.0320a22: 色究竟。天定功徳下第三歎徳。天定者報定
T1707_.33.0320a23: 即是報禪報五陰也。功徳定者淨定即是淨
T1707_.33.0320a24: 禪善有漏五陰。味者即是味定愛著禪定也。
T1707_.33.0320a25: 常樂神通者修得神通報得神通二種也。十
T1707_.33.0320a26: 八生處功徳皆成就總結上四禪十八天也
T1707_.33.0320a27: 復有億億六欲諸天子十善果報神通功徳皆
T1707_.33.0320a28: 成就 第八列欲界六天衆有四。初列數二
T1707_.33.0320a29: 列名三歎徳四總結。初億億者億億重數也。
T1707_.33.0320b01: 六欲天下第二列名。四天王東方提頭頼吒
T1707_.33.0320b02: 此云持國主。南方毘留勒叉此云増長主。西
T1707_.33.0320b03: 方毘留博叉此云雜語主。北方毘沙門此云
T1707_.33.0320b04: 多聞主。二者忉利天此云戲樂亦云三十三
T1707_.33.0320b05: 天。三者炎摩天此云善分亦名善時。四兜率
T1707_.33.0320b06: 陀天此云知足五者化樂天自化樂具而娯樂
T1707_.33.0320b07: 也。六者他化自在天他化五欲樂具而自在
T1707_.33.0320b08: 受樂名他化自在也。十善下第三歎徳不起
T1707_.33.0320b09: 十惡即爲十善得六天報故云十善報也。功
T1707_.33.0320b10: 徳皆成就下第四總結也
T1707_.33.0320b11: 復有十六大國王各各有一萬二萬乃至十萬
T1707_.33.0320b12: 眷屬五戒十善三歸功徳清信行具足 第九
T1707_.33.0320b13: 列人王衆亦有四初列數二明眷屬三歎徳四
T1707_.33.0320b14: 總結。初云十六國者列數也。各各下明眷屬
T1707_.33.0320b15: 也。五戒十善下三歎徳。三歸功徳者佛未出
T1707_.33.0320b16: 歸敬邪三寶。諸天邪師以爲佛寶四韋陀等
T1707_.33.0320b17: 以爲法寶諸外道等以爲僧寶。如來出世方
T1707_.33.0320b18: 歸敬正三寶。清信行者四信成就故云清信
T1707_.33.0320b19: 也。又普得大乘正信名清信也。言具足者佛
T1707_.33.0320b20: 法僧戒四信隨分具足也
T1707_.33.0320b21: 復有五道一切衆生 第十列五道衆或聖慈
T1707_.33.0320b22: 力得來法會應列六道。修羅鬼道攝故也
T1707_.33.0320b23: 復有他方不可量衆 第十一列他方聖衆文
T1707_.33.0320b24: 相可知也
T1707_.33.0320b25: 復有變十方淨土現百億高座化百億須彌寶
T1707_.33.0320b26: 華各各座前華上有無量化佛有無量菩薩比
T1707_.33.0320b27: 丘八部大衆各各坐寶蓮華華上皆有無量國
T1707_.33.0320b28: 土 第十二列變化衆此是不思議菩薩故能
T1707_.33.0320b29: 變十方淨土及佛衆等來至此土。就文爲三。
T1707_.33.0320c01: 一明不思議力能變土。二有無量下明不思
T1707_.33.0320c02: 議力能現佛及菩薩。三一一佛各各下明不
T1707_.33.0320c03: 思議力能説般若。初明變土者文云十方者。
T1707_.33.0320c04: 六方及四維也。淨土者如西方淨土也。百
T1707_.33.0320c05: 億者百億日月百億須彌也。有無量化佛下
T1707_.33.0320c06: 二明不思議力能現佛及菩薩。後明八部者
T1707_.33.0320c07: 一刹利衆二沙門衆三婆羅門四四天王衆五
T1707_.33.0320c08: 三十三天衆六六欲天衆七魔衆八梵衆。又
T1707_.33.0320c09: 言龍鬼八部者一乾闥婆二毘舍闍此二屬提
T1707_.33.0320c10: 頭頼吒天王。三名鳩盤荼四名薛茘多此二
T1707_.33.0320c11: 屬毘留勒叉天王。五龍六富單那此二屬毘
T1707_.33.0320c12: 留博叉天王。七名夜叉八名羅刹此二屬毘
T1707_.33.0320c13: 沙門天王
T1707_.33.0320c14: 一一國土佛乃大衆如今無異一一國土中一
T1707_.33.0320c15: 一佛及大衆各各説般若波羅蜜他方大衆及
T1707_.33.0320c16: 化衆此三界中衆十二大衆皆來集會坐九劫
T1707_.33.0320c17: 蓮華座其會方廣九百五十里大衆僉然而坐
T1707_.33.0320c18:  一一佛及大衆各各説般若者三明不思議
T1707_.33.0320c19: 力能説法。上來別列十二衆竟。他方大衆下
T1707_.33.0320c20: 別列十二衆内第二總結衆多少。言他方大
T1707_.33.0320c21: 衆者結前第二他方衆。言及化衆者結前第
T1707_.33.0320c22: 三變化衆。言此三界中者結前第一此方十
T1707_.33.0320c23: 二衆。言十二衆者總結前三衆。九劫蓮華者
T1707_.33.0320c24: 九層華座也。廣九百五十里者。如雙林法會
T1707_.33.0320c25: 十二由旬能容巨衆。今會亦爾。雖復局狹而
T1707_.33.0320c26: 容甚多也。大衆僉然而坐者皆坐聽法也。問
T1707_.33.0320c27: 何故諸天有不聞法者。三途而來受道。答天
T1707_.33.0320c28: 台智者言。於此涅槃經於戒緩者不名爲緩。
T1707_.33.0320c29: 於乘緩者乃名爲緩。於此作四句分別。自
T1707_.33.0321a01: 有乘急而戒緩戒急而乘緩倶急倶緩。以其
T1707_.33.0321a02: 過去持戒修定故生天。以其過去不修慧故
T1707_.33.0321a03: 不得聞經。三途而來受道者以其破戒墮三
T1707_.33.0321a04: 途。以其過去世修慧故爲聲光所招。倶急倶
T1707_.33.0321a05: 緩可知
T1707_.33.0321a06: 爾時十號三明大滅諦金剛智釋迦牟尼佛初
T1707_.33.0321a07: 年月八日方坐十地入大寂室三昧 爾時十
T1707_.33.0321a08: 號者自此下次釋説經時節就中有七段第一
T1707_.33.0321a09: 明如來入三昧分第二放光第三現華第四地
T1707_.33.0321a10: 動第五疑問第六作樂歎佛并召十方衆來集
T1707_.33.0321a11: 第七起定。第一入定入三昧分中爾時者當爾
T1707_.33.0321a12: 之時。十號表徳使物歸依。三明表圓鑒三世
T1707_.33.0321a13: 精識物機。大滅者歎佛斷徳。表自無縛能解
T1707_.33.0321a14: 於他。金剛者歎佛智徳。又爾時者將欲説法
T1707_.33.0321a15: 時。十號表名徳遠聞爲物歸信。三明表見衆
T1707_.33.0321a16: 生根性。大滅即是涅槃。金剛者非因中金剛
T1707_.33.0321a17: 是究竟果地金剛道種智也。釋迦能仁也。諸
T1707_.33.0321a18: 佛各以一徳彰號。如彌勒名慈氏。何佛無慈
T1707_.33.0321a19: 此即以慈爲名。名曰慈氏。釋迦能仁亦如是
T1707_.33.0321a20: 也。初年月八日者此明時節成道三十六年正
T1707_.33.0321a21: 月八日説此經。佛成道七年方説餘般若。案
T1707_.33.0321a22: 諸文記二十九年至今時應成道後三十六年。
T1707_.33.0321a23: 成道生年六十六方説此經也。言方坐十地
T1707_.33.0321a24: 者。以其因圓乃證佛果名方坐十地。此乃反
T1707_.33.0321a25: 擧昔因非始坐也。又云此是佛十地。初甚深
T1707_.33.0321a26: 難知廣明智徳地。二清淨身不可思議地。三
T1707_.33.0321a27: 海藏地四神通智徳地。五明徳地六無垢炎光
T1707_.33.0321a28: 開相地七廣勝法界藏明界地八無礙智慧地
T1707_.33.0321a29: 九無邊億莊嚴迴向能照明地十毘盧遮那智
T1707_.33.0321b01: 藏地。此出同性經。入大寂室。如來説法先須
T1707_.33.0321b02: 入定者。觀機審理所以入定也。欲明如來寂
T1707_.33.0321b03: 而常用用而常寂。豈可有入出之殊。八地已
T1707_.33.0321b04: 上無出入定。如來豈有入起定耶。正示世人
T1707_.33.0321b05: 軌則。如來説般若尚入定思惟。況復餘人不
T1707_.33.0321b06: 思而説耶
T1707_.33.0321b07: 思縁放大光明照三界中復於頂上出千寶蓮
T1707_.33.0321b08: 華華上至非想非非想天光亦復爾乃至他方
T1707_.33.0321b09: 恒河沙諸佛國土 文云思縁者。最大教起
T1707_.33.0321b10: 縁大智明察。故云思縁也。又解思縁者欲説
T1707_.33.0321b11: 般若思無相義。縁者縁如法性理也。放大光
T1707_.33.0321b12: 明下説經時節中第二明放光。大光明者是
T1707_.33.0321b13: 現希有事令未信者生信已信者令得増益亦
T1707_.33.0321b14: 欲令衆生破無明闇得智慧明也。光有二種一
T1707_.33.0321b15: 神通光二智慧光。何故放神通光但有縁諸
T1707_.33.0321b16: 子散在十方。若不放光召集不知説般若之
T1707_.33.0321b17: 因縁所以放光也。分別法相稱物根機故放
T1707_.33.0321b18: 智慧光也。照三界中者光之所及也。復頂上
T1707_.33.0321b19: 蓮華者第三神力。或覩光而發機或見華而
T1707_.33.0321b20: 得益故現華也。上至非想者華所至也此經
T1707_.33.0321b21: 明無色界有色也。光亦復爾者同於華也。乃
T1707_.33.0321b22: 至他方者非但照此方亦遍十方也。恒河沙
T1707_.33.0321b23: 佛國者表化道相通也
T1707_.33.0321b24: 時無色界雨無量變大香華香如車輪華如須
T1707_.33.0321b25: 彌山王如雲而下 時無色界者有人解云。無
T1707_.33.0321b26: 色界雖無麁色有其細色。今解不然。色無色
T1707_.33.0321b27: 相而無色不色。故云無色界。色欲諸天既聞
T1707_.33.0321b28: 般若歡喜雨華供養。就中有三。初無色界天
T1707_.33.0321b29: 雨華二色界天雨華三欲界六天雨華。無色界
T1707_.33.0321c01: 雨華中有三子句。初雨無量大香華二香如
T1707_.33.0321c02: 車輪三華如須彌山如雲而下
T1707_.33.0321c03: 十八梵天王雨百變異色華六欲諸天雨無量
T1707_.33.0321c04: 色華其佛座前自然生九百萬億劫華上至非
T1707_.33.0321c05: 想非非想天 十八下第二色界天雨百變異
T1707_.33.0321c06: 色華。第三欲界天雨華中。初明無量華次明
T1707_.33.0321c07: 華生九百萬億劫華次明華所及處也。初放
T1707_.33.0321c08: 光欲令衆生破闇得明。次現華欲令衆生修
T1707_.33.0321c09: 因得果也
T1707_.33.0321c10: 是時世界其地六種震動 是時世界其地六
T1707_.33.0321c11: 種者第四神力動地。何故動地。欲動衆生有
T1707_.33.0321c12: 所得心令悟無所得般若也。六動者東涌西
T1707_.33.0321c13: 沒・西涌東沒・南涌北沒・北涌南沒・邊涌中
T1707_.33.0321c14: 沒・中涌邊沒。又解如地經説動涌震起撃吼
T1707_.33.0321c15: 爲六也
T1707_.33.0321c16: 仁王般若經疏卷上一終
T1707_.33.0321c17:
T1707_.33.0321c18:
T1707_.33.0321c19:
T1707_.33.0321c20: 仁王般若經疏卷上二
T1707_.33.0321c21:  吉藏法師撰 
T1707_.33.0321c22: 爾時諸大衆倶共僉然生疑各相謂言四無所
T1707_.33.0321c23: 畏十八不共法 爾時諸大衆倶共僉然下。
T1707_.33.0321c24: 説經時節中第五疑問分。就文有四別。初大
T1707_.33.0321c25: 衆同疑。各相謂言下第二發言論辨。前已爲
T1707_.33.0321c26: 我等下第三序其疑事。時十六大國王下第
T1707_.33.0321c27: 四明如來事不可知。初文云僉然者咸皆然
T1707_.33.0321c28: 也。第二論辨各相謂言者互相諮門也。四無
T1707_.33.0321c29: 畏者欲出其疑情先擧佛徳故明四無畏也。
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