【經文資訊】大正新脩大藏經 第三十三冊 No. 1706《仁王護國般若波羅蜜經疏神寶記》CBETA 電子佛典 V1.10 普及版
# Taisho Tripitaka Vol. 33, No. 1706 仁王護國般若波羅蜜經疏神寶記, CBETA Chinese Electronic Tripitaka V1.10, Normalized Version
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T33n1706_p0291b01║
T33n1706_p0291b02║佛說仁王護國般若波羅蜜經疏
T33n1706_p0291b03║神寶記卷第二
T33n1706_p0291b04║
T33n1706_p0291b05║　　　　四明沙門柏庭善月述
T33n1706_p0291b06║二約教釋佛者。四教佛也。佛本無四。從所說
T33n1706_p0291b07║教故有四佛當分之身。通而言之。本唯一佛。
T33n1706_p0291b08║以境本則三藏如來於色相上四見不同。以
T33n1706_p0291b09║本跡則本是圓佛垂為三跡。以真中則四教
T33n1706_p0291b10║各二。而有三雙感應之別。以體用則其體本
T33n1706_p0291b11║一而用有四云云。得是諸意。四佛同異之論
T33n1706_p0291b12║無壅矣。今且從當分以明。謂佛者翻名曰覺。
T33n1706_p0291b13║覺有自他。亦曰覺滿。能覺世出世間因果之
T33n1706_p0291b14║法。所謂苦集道滅是也。身壽八十等者。示同
T33n1706_p0291b15║人法。雖出乎人而未離乎人。猶劣應而已。三
T33n1706_p0291b16║十四心即八忍八智九無礙九解脫。總不出
T33n1706_p0291b17║智斷二德。能破見思者也。樹下成佛。所謂木
T33n1706_p0291b18║菩提樹。簡異七寶故也。即三藏佛示成道相。
T33n1706_p0291b19║帶丈六像現尊特身者。通被衍門利鈍二機
T33n1706_p0291b20║故。所見相勝劣不同。所謂合身尊特者是而
T33n1706_p0291b21║實一佛機見有異。非謂大邊存小名之為帶。
T33n1706_p0291b22║言合言共亦義云爾。舊多錯解故略示之云
T33n1706_p0291b23║云。一念相應者。謂不同藏以三十四心漸修
T33n1706_p0291b24║頓斷。今以智則一念相應與空無間。而斷有
T33n1706_p0291b25║前後。則正使先已斷盡。至果但盡餘殘習氣
T33n1706_p0291b26║而已。有異乎藏者。大小教門為機設化不同
T33n1706_p0291b27║故也云云。別佛相者。唯現巍巍堂堂尊崇特
T33n1706_p0291b28║勝之身。受佛記者。亦曰受佛職。即色究竟天
T33n1706_p0291b29║受佛職者是也。此與華嚴應相全同。而位次
T33n1706_p0291c01║升降有異。在彼則以究竟果位升之。是為一
T33n1706_p0291c02║化應相之始。此當別教教道始斷一十二品無
T33n1706_p0291c03║明。以權教行位降之。則止受佛職而已。一往
T33n1706_p0291c04║似同而實大異雖異而同。未易定判。更當詳
T33n1706_p0291c05║之云云。圓佛相者。不同前三。故曰隱前唯示
T33n1706_p0291c06║不可思議如虛空相。要亦不離常所現相。以
T33n1706_p0291c07║圓機一故。得以稱性同虛空等法界。唯依心
T33n1706_p0291c08║現。不可以言言。不可以識識。如是體了是謂
T33n1706_p0291c09║究竟法身。故曰吾今此身即是法身。記復遮
T33n1706_p0291c10║之曰。非如太虛名為圓佛。政恐學者因言錯
T33n1706_p0291c11║會故也。此深有意。宜可思之。像法決疑下。引
T33n1706_p0291c12║證四佛中。言或見蓮華臺等證別佛者。豈非
T33n1706_p0291c13║應相全同華嚴而位次升降之異。餘三證義大
T33n1706_p0291c14║略可知。本跡中以三佛為跡。一佛為本者。此
T33n1706_p0291c15║約體用本跡言之。若以法華開顯部旨。所謂
T33n1706_p0291c16║本是圓佛垂為三跡。又曰。若得實意。方知四
T33n1706_p0291c17║佛體用同殊。與今對論。固不可同日而語云
T33n1706_p0291c18║云。約四佛明觀心者。不出以四句三觀攝今
T33n1706_p0291c19║四佛。即于一念圓見三身。既見自心心佛不
T33n1706_p0291c20║二覺境斯契。亦託佛觀心之旨也云云。釋住
T33n1706_p0291c21║者。謂佛具三身。住處有八云云。大率西竺論
T33n1706_p0291c22║家分別名義。類多如此。然亦無可不可。以今
T33n1706_p0291c23║言之。佛本無住。無住之住有事有理。理住即
T33n1706_p0291c24║第一義空。事住則如上分別。然則與向何以
T33n1706_p0291c25║異邪。苟曰無住無不住。則無在無不在。但本
T33n1706_p0291c26║其實神其化。則可限其數定其量。則未之敢
T33n1706_p0291c27║聞。分別如此。義不可盡云云。約教釋住者。不
T33n1706_p0291c28║出依四教。門由體析巧拙次不次等。入證二
T33n1706_p0291c29║理以為所住故。從能入門則有四。依所住理
T33n1706_p0292a01║則唯二。二則真中之別。四乃即離之殊。而言
T33n1706_p0292a02║有涅槃祕藏異者。謂涅槃則從真空得名。祕
T33n1706_p0292a03║藏則以三德受稱。由此分別。理當有歸。權實
T33n1706_p0292a04║而論。義不一概也云云。二釋城者。其文稍長。
T33n1706_p0292a05║今隨節釋之。初翻華梵如文。天羅下。示本緣
T33n1706_p0292a06║也。紹王位下。明斑足被擯之由。其國始號不
T33n1706_p0292a07║害。而卒以日殺一人。安得不毒流天下反為
T33n1706_p0292a08║國人所擯棄邪。羅剎輔翼下。明普明為班足
T33n1706_p0292a09║所取。其說有二。一以啟信之端。所以成班足
T33n1706_p0292a10║之德。一為起教之本。所以設法施之會。為今
T33n1706_p0292a11║般若之發起也。普集千王下。酬願立國。稱王
T33n1706_p0292a12║舍之始也。又城中下。出王舍異稱。釋凡四義。
T33n1706_p0292a13║亦可擬四悉。成因緣釋也云云。力盈二字恐
T33n1706_p0292a14║作力蓋。或可作名盈。字之誤也。又靡伽陀下。
T33n1706_p0292a15║翻名異。前未必正翻。各隨義譯也。兼出其國
T33n1706_p0292a16║有十二城。而佛住有多少。為報生法二身恩
T33n1706_p0292a17║有輕重故也。如文云云。亦猶法華云觀樹及
T33n1706_p0292a18║經行。為報地樹二恩是也。故知吾佛聖人凡
T33n1706_p0292a19║一出處要必有以。不徒然也。又舍下。約分
T33n1706_p0292a20║字釋。謂王即王城。舍者有六精舍。故得其名。
T33n1706_p0292a21║如文云云。三釋山者。謂耆闍崛山此翻靈鷲。
T33n1706_p0292a22║凡三義。故曰云云。佛何故下。示佛多於二處
T33n1706_p0292a23║說法。以其山城俱勝故也。准論釋云云。今說
T33n1706_p0292a24║般若。亦於其處以其勝一也。然於餘處說經。
T33n1706_p0292a25║豈必不勝邪。故知偏強之說。一往云爾。列同
T33n1706_p0292a26║聞眾。謂比丘等三乘之別。同聞如來一音之
T33n1706_p0292a27║教。故曰同聞。而設化有權實。得益有淺深。故
T33n1706_p0292a28║有發起影響當機結緣四種之別云云。問諸
T33n1706_p0292a29║經列眾。或云三乘人天或比丘等四。今何特
T33n1706_p0292b01║異云發起等耶。答中或有言三乘從人列也。
T33n1706_p0292b02║言發起等以類言也。若從人列經亦言之。但
T33n1706_p0292b03║今先以類論。故言一者影響二者發起等。然
T33n1706_p0292b04║言人而不言類。則眾故多端不一而足也。言
T33n1706_p0292b05║類而不言人。則類必統攝。雖有諸四眾而義
T33n1706_p0292b06║必通收。要不出權實淺深故也。今約一眾而
T33n1706_p0292b07║開四類。則眾眾皆四。有何一眾而不攝耶。何
T33n1706_p0292b08║一機而不辯邪。此特言類不言人之所以也。
T33n1706_p0292b09║又曰比丘比丘尼等各有四義者。則以人從
T33n1706_p0292b10║類言也。論三乘等列次前後可知。言菩薩心
T33n1706_p0292b11║勝形劣者。若論形服未必劣於聲聞。今以出
T33n1706_p0292b12║家形服比之故也。初釋聲聞眾。與者共義。據
T33n1706_p0292b13║論作七一義解。謂比丘等雖多不同。而所依
T33n1706_p0292b14║時處等七無不一故。如文。若委明同異。具如
T33n1706_p0292b15║妙記云云。然以後世論之。使無法以一之。而
T33n1706_p0292b16║人情各異。又安得而共邪。而云和合為眾亦
T33n1706_p0292b17║浪語耳。通號中言大羅漢者。大亦云多云勝。
T33n1706_p0292b18║故兼三義釋之。亦取摩訶衍多含意也。委如
T33n1706_p0292b19║別釋翻。釋比丘為五義者。本唯三名。謂乞士
T33n1706_p0292b20║等因三名也。應供等果三義也。以因配果義
T33n1706_p0292b21║如常釋。今加二義。於文非要。分字之釋殊乖
T33n1706_p0292b22║梵語。未詳所自。置之可也云云。明於位中簡
T33n1706_p0292b23║學無學者。依成論釋。言羅漢二種。謂行之與
T33n1706_p0292b24║住。行謂所行位在學人。住即當果。以分二異。
T33n1706_p0292b25║又曰五戒賢者皆行阿羅漢。是即學位。學於
T33n1706_p0292b26║無學之行云爾。亦不全同果向之別。信如所
T33n1706_p0292b27║明無定論也。釋羅漢中翻釋三義。謂不生殺
T33n1706_p0292b28║賊應供。以果對因其義彌顯。此藏通意也。若
T33n1706_p0292b29║從圓極義釋。則不生等皆約中道。故曰非但
T33n1706_p0292c01║不生等。謂無漏涅槃亦皆不生故也。供應反
T33n1706_p0292c02║之。謂以慈悲之德應彼所求。即供應義也。有
T33n1706_p0292c03║為功下。凡八科法門歎聲聞德。或作六科。則
T33n1706_p0292c04║後二為總。開合異耳。如後出云云。諸經歎德
T33n1706_p0292c05║多以辭句敘述歎之。而此特異舉諸法門歎
T33n1706_p0292c06║者。是彰人必有德德必在人以德顯人之意
T33n1706_p0292c07║也。下去例爾。又曰亦可歎三人者。文本在聲
T33n1706_p0292c08║聞。今取般若部旨故。二乘亦通後教。二釋異
T33n1706_p0292c09║者。多應三假之名義該別圓故也。有為舉智
T33n1706_p0292c10║德下。約智斷釋。若論二德。斷證必俱就境以
T33n1706_p0292c11║論。道滅本一。今作異釋。亦一往云爾。如常
T33n1706_p0292c12║論。當約二種解脫分之云云。次約十智歎者。
T33n1706_p0292c13║謂一法智等即於欲界九品界繫思中。修四
T33n1706_p0292c14║行觀發無漏智。如是一一諦下所發。是為四
T33n1706_p0292c15║法智。於上二界界繫法中。各修四行觀。是
T33n1706_p0292c16║為四比智。比謂比前所發智也。通總而言。共
T33n1706_p0292c17║為一比一智。及他心世智為四。更加後四諦
T33n1706_p0292c18║智及盡無生共為十。若只合前後四諦為八。
T33n1706_p0292c19║加盡無生智。則十數亦足。當知只是開合異
T33n1706_p0292c20║耳。五苦智下。重明十六行觀。不過廣上文耳。
T33n1706_p0292c21║於集智中文似差互。盡無生智中引論釋可
T33n1706_p0292c22║知。以次更加如實成十一智。約大教論。非關
T33n1706_p0292c23║開顯。唯在於佛不及二乘。仍對學無學明增
T33n1706_p0292c24║減之異。如文。次歎三根中。先對智辯。次隨
T33n1706_p0292c25║釋者。謂於見道前以信等九根成就信法兩
T33n1706_p0292c26║行。至見道中向未知根。今知無漏故名欲知。
T33n1706_p0292c27║如是次第歷於思惟無學二道。轉名知根知
T33n1706_p0292c28║已等。十六心行。前釋諦智已明。今復列之何
T33n1706_p0292c29║邪。然向所明但是舉類歎德。非專約行。若約
T33n1706_p0293a01║行次應在智前。今言心行。義當後果。亦復何
T33n1706_p0293a02║咎。但疑缺一今字云云。亦委如籤釋況十六
T33n1706_p0293a03║行之言復該眾義故不一途。如疏云云。又心
T33n1706_p0293a04║行云者。義有即離。今簡即從離。亦且一往。以
T33n1706_p0293a05║十六行法相在小故也。三假歎德言法假等
T33n1706_p0293a06║者。先指體釋名。謂受名在初。想行從之。識為
T33n1706_p0293a07║受主故。通得名受。而曰自實無體藉他方有
T33n1706_p0293a08║者。言所以假也。止觀所謂無主而生是也。又
T33n1706_p0293a09║曰一虛二實相形得名者。釋虛實也。而曰只
T33n1706_p0293a10║實而虛。合云實虛從通結示云爾。惟其實虛。
T33n1706_p0293a11║此實所以為幻。幻故成於通義。三假之中各
T33n1706_p0293a12║有三觀。准上別約三觀說也。法假即虛者。謂
T33n1706_p0293a13║法以虛故不實。不實故空。是為空觀。空即假
T33n1706_p0293a14║實者。對假名實。實而非實。實處即空故。一色
T33n1706_p0293a15║一香本當於假。以體空故無非般若。以即理
T33n1706_p0293a16║故空只是假。即假觀也。觀字是中者。惟其中
T33n1706_p0293a17║有非空非假之體。而有能空能假之用。故空
T33n1706_p0293a18║假為方便得入中道。以中奪邊故二邊但有其
T33n1706_p0293a19║名不名為觀。由中實故始得言之。此並約法
T33n1706_p0293a20║假明也。其次二觀類推可解云云。若約三假
T33n1706_p0293a21║明圓觀者。圓無別圓。但依次第融歸一心即
T33n1706_p0293a22║空假中。自然亡照。於是得矣。智論下。引喻釋
T33n1706_p0293a23║成為三。初立二喻。如狗臨井喻意可知。叱應
T33n1706_p0293a24║作吠。相影二字恐倒。眾生亦爾下。合也。仍該
T33n1706_p0293a25║三義。謂法假等。如文云云。又一切法但從
T33n1706_p0293a26║名字和合名為身等。更無餘名者。無別名也。
T33n1706_p0293a27║亦應作法。所謂三界無別法。唯一假名是也。
T33n1706_p0293a28║諸皆即事為名為分等可知。三空等下。釋歎
T33n1706_p0293a29║三昧德也。由假達空故。次歎三空。亦因果次
T33n1706_p0293b01║第。謂法假故空等。對義可知云云。故大論下。
T33n1706_p0293b02║引論明三十七品為趣涅槃門。則道品為能
T33n1706_p0293b03║趣。趣於所趣涅槃之門。又謂涅槃門有三。則
T33n1706_p0293b04║三空。又為趣涅槃門。是應立兩重門義。謂外
T33n1706_p0293b05║門則道品是也。內門則三空是也。是則如來
T33n1706_p0293b06║大寂滅樂三德堂奧尤為深邃也。言空門者
T33n1706_p0293b07║下。牒釋也。謂觀諸法無我。我所則去。其蔽
T33n1706_p0293b08║者。從因緣和合而有。則了法緣主當處即空
T33n1706_p0293b09║也。無有作受則稱本自空也。由三義故名曰
T33n1706_p0293b10║空門。無相門者。謂觀身雖空領上空門。而有
T33n1706_p0293b11║相在對治相著。以修無相故。如說屈伸俯仰
T33n1706_p0293b12║等。皆所謂相也。相本無實而動轉者風。風依
T33n1706_p0293b13║於識則有所作。識若滅者念念無故何有於
T33n1706_p0293b14║相哉。無相則無我。而見有男女等相。是有我
T33n1706_p0293b15║心在無智慧故。妄見有骨鎖連持等相。所謂
T33n1706_p0293b16║皮骨覆機關動作。如木偶是也。事見列子云
T33n1706_p0293b17║云。無作門者。凡所作相依於無相。無相亦無。
T33n1706_p0293b18║所作安有。故曰無相亦無是名無作。是三空
T33n1706_p0293b19║門為諸禪中要。若無此定不名三昧。易多退
T33n1706_p0293b20║失故。說唯三種人能到涅槃。謂持戒觀空精
T33n1706_p0293b21║進。有是三者則三十七品思過半矣。由初門
T33n1706_p0293b22║故得三解脫。則第二門從而可造。其去祕藏
T33n1706_p0293b23║不遙矣。四諦十二緣下。總結歎可知。若以諦
T33n1706_p0293b24║緣自為二科。殆似煩重。況後歎緣覺文亦有
T33n1706_p0293b25║是句何乎。今得以申析之。然諦緣度等以藏。
T33n1706_p0293b26║則利鈍各稟。開合之異。今是通乘。故得會而
T33n1706_p0293b27║為一。則有同別也。如疏云云。又曰四諦鈍根
T33n1706_p0293b28║者觀下。兼後因緣利鈍者觀。則有通有別。及
T33n1706_p0293b29║出大經。各通四教。則隨文用與義不一揆也。
T33n1706_p0293c01║二列緣覺眾。言大仙緣覺者。標位有三。謂一
T33n1706_p0293c02║者獨覺等。本列緣覺而以大仙云者。即所謂
T33n1706_p0293c03║以外況內。取其悟同得以稱之。二因緣覺。即
T33n1706_p0293c04║今所列同聞是也。雖出佛世與彼獨悟無生。
T33n1706_p0293c05║何以異焉。非斷非常等。凡約三義釋。通而言
T33n1706_p0293c06║之。以緣生故非斷。以緣滅故非常。非斷非常。
T33n1706_p0293c07║所歎之德盡矣。三小辟支佛亦云獨覺。於其
T33n1706_p0293c08║兩間有同有異。以類同故出無佛世。以根異
T33n1706_p0293c09║故小大則殊。大不制果故唯無學。此仍住因
T33n1706_p0293c10║猶學人耳。支佛根性頗不易明。大略如此云
T33n1706_p0293c11║云。料簡二重。初問該二意。謂三乘若一向異
T33n1706_p0293c12║不應兩處各明諦緣。次列菩薩。仍名羅漢。若
T33n1706_p0293c13║一向同則三乘何別。答言。於一境上取悟自
T33n1706_p0293c14║差。謂通約諦緣本同一境。而隨機異解取悟
T33n1706_p0293c15║不一。故譬之三獸度河等云云。故大經下。引
T33n1706_p0293c16║同證別。以境同故通觀因緣。以證別故得菩
T33n1706_p0293c17║提異。亦應兼出四種四諦。如上云云。良由下。
T33n1706_p0293c18║結旨酬答可知。次問意以大仙緣覺本出無
T33n1706_p0293c19║佛世。今何列在同聞眾耶。以經無獨覺之名
T33n1706_p0293c20║故。通以緣覺為問。答謂緣覺佛世亦有。但在
T33n1706_p0293c21║聲聞數攝。今言緣覺出無佛世者。此約獨覺
T33n1706_p0293c22║云爾。列菩薩眾為五。翻譯名義云云。大道心
T33n1706_p0293c23║者。以今言之。則實智方便智諸功德皆成就
T33n1706_p0293c24║也。大士亦曰開士。謂能任持大事開通法道
T33n1706_p0293c25║也。約教中言心勝道卑者。菩薩先人後己。篤
T33n1706_p0293c26║於為物故勝聲聞。此當藏三祇百劫。未論斷
T33n1706_p0293c27║惑故劣於羅漢。通雖異藏。而教無變造之詮。
T33n1706_p0293c28║故說留習。習不獨生故。說扶願。所以異也。十
T33n1706_p0293c29║地行圓當知如佛者。以第十地亦名菩薩故
T33n1706_p0294a01║得如名。謂與當教佛齊也。非成不成者。謂以
T33n1706_p0294a02║無作心觀不二境。則諸行無作故非成。一念
T33n1706_p0294a03║圓證故非不成。今此下。結判前所列菩薩義。
T33n1706_p0294a04║今此正當衍教初門。則是共行十地至第八
T33n1706_p0294a05║地。有兼通含別之義。以正兼接故云密兼。非
T33n1706_p0294a06║顯密之密也。若據大品三種發心。則又三教
T33n1706_p0294a07║各詮之義應通。二說可也。皆羅漢者。明菩薩
T33n1706_p0294a08║位也。三祇菩薩既未斷惑不名羅漢。至果方
T33n1706_p0294a09║得稱之。又本行云者。文有二意。一約菩薩至
T33n1706_p0294a10║果得名。二約如來正施小化一往俯同印證
T33n1706_p0294a11║云爾。至後二味乃當廢斥。何皆之有。於三教
T33n1706_p0294a12║菩薩。約位格量如文。又引大品文證。謂是菩
T33n1706_p0294a13║薩別立忍名。是亦褒揚菩薩引進二乘之意。
T33n1706_p0294a14║然前於聲聞明皆羅漢。則無間於學無學。今
T33n1706_p0294a15║於菩薩有收有簡。此何意耶。答中以菩薩形
T33n1706_p0294a16║無定準為釋。今謂是固一說。而不無餘意。前
T33n1706_p0294a17║約聲聞。唯學無學則進有學以至無學故皆
T33n1706_p0294a18║名之。今明菩薩既涉別圓則有後位可望。故
T33n1706_p0294a19║約真似對論收簡。疏不云者略耳。問若下。釋
T33n1706_p0294a20║重明所以。謂今明菩薩形服既通。或同凡小
T33n1706_p0294a21║未免混濫。故復更明則知進退有在。謂貴小
T33n1706_p0294a22║乘者。使知大小德齊。所以進小乘也。取名相
T33n1706_p0294a23║者。悟凡聖道越。所以退凡夫也。故重明之。次
T33n1706_p0294a24║出餘意。實智功德下。凡十一科。於中先歎智
T33n1706_p0294a25║德。有實智有方便智。實智照空。即般若之體。
T33n1706_p0294a26║方便智照有。即般若之用。如維摩明實慧方
T33n1706_p0294a27║便縛脫四句。與今近之矣云云。向者明位下。
T33n1706_p0294a28║重出明位歎德共別所以。今約通教七八以
T33n1706_p0294a29║對二智。則七地無生忍位故當實智。過此則
T33n1706_p0294b01║權智也。不約被接義釋。更復何乎。行獨大乘
T33n1706_p0294b02║者。歎以別在菩薩所乘也。二乘無分故云獨
T33n1706_p0294b03║大云云。四歎眼者。具應明五眼。而有進否之
T33n1706_p0294b04║異。菩薩在因行位未圓則唯四眼。未至極果
T33n1706_p0294b05║故無佛眼。然以如佛義推。通亦應具。若圓頓
T33n1706_p0294b06║初心雖是肉眼。以解勝故名為佛眼。今於十
T33n1706_p0294b07║信云者。則復以似證進之爾。次歎通者。准眼
T33n1706_p0294b08║例之。故唯五通。讓極果故。不至於六。進否如
T33n1706_p0294b09║上云云。三達者下。於六通中明達三世謂之
T33n1706_p0294b10║三明。文誤一來字。十力者。具列如智論。於中
T33n1706_p0294b11║不厭生死力者。惟其具餘九力。抑由無我故。
T33n1706_p0294b12║於生死而不厭倦。則力莫大焉。二乘無是力
T33n1706_p0294b13║故不免怕怖。求出離也。四無量心者。謂其緣
T33n1706_p0294b14║心廣大故稱無量。本是梵行。今歎菩薩。是亦
T33n1706_p0294b15║菩薩德也。縱具前三。而未能捨未善也。惟能
T33n1706_p0294b16║彼已無著。斯其為行至矣。故注云云。餘諸法
T33n1706_p0294b17║相名義。如法界次第可知。金剛滅定者。歎斷
T33n1706_p0294b18║德也。對前諸科多皆屬智。是為智斷二德。智
T33n1706_p0294b19║謂以智斷惑。斷謂因斷會證。所謂無礙道斷
T33n1706_p0294b20║言智德也。解脫道證言斷德也。又曰。智德實
T33n1706_p0294b21║斷斷。謂以智則實有所斷。斷德不斷斷。謂不
T33n1706_p0294b22║斷則已斷必有證。亦由斷故證。此理尤難明。
T33n1706_p0294b23║又斷之為言斷也(上音)斷而不續是為斷義。亦
T33n1706_p0294b24║無能所可得圓覺。所謂首已斷故無能斷者。
T33n1706_p0294b25║故譬之如金剛。定能碎煩惱而自體不動。即
T33n1706_p0294b26║其理也。首楞嚴。此翻健相。謂其自性勇健。偏
T33n1706_p0294b27║能降魔制敵故也。復有千萬億下。三列雜類
T33n1706_p0294b28║眾。凡為四。一人。二士。三天。四賢。分科翻譯
T33n1706_p0294b29║可知。賢眾文誤。作人正釋五戒者。謂離(去音)殺
T33n1706_p0294c01║盜婬等。但防身口而不言意業。舉末可以知
T33n1706_p0294c02║本也。飲酒一戒通防二業者。略不言意。對上
T33n1706_p0294c03║云爾。亦義如上釋此當人乘。未論小大防不
T33n1706_p0294c04║防義。若離對十善則天乘也。因引提謂波利
T33n1706_p0294c05║文者。即佛初成道未轉法輪。且為二人符其
T33n1706_p0294c06║本習。說五戒法。故有今問答之文。具明五戒
T33n1706_p0294c07║不四不六廣大包涵無乎不在。則有五星等
T33n1706_p0294c08║八事一一主對云云。以不殺下。以五戒配五
T33n1706_p0294c09║方。則東方屬木。木主仁。仁以養生為本。故不
T33n1706_p0294c10║殺配之。餘戒類此。如諸文云云。若約圓頓教
T33n1706_p0294c11║旨。得意持犯無非圓乘。具如光明疏釋云云。
T33n1706_p0294c12║然此一經說時在初而非初教。以其三寶未
T33n1706_p0294c13║備非出世教本故。亦既施小兼收旁攝可也。
T33n1706_p0294c14║昔人不達立為人天初教。致為今家七義所
T33n1706_p0294c15║破。具在玄文。亦委如別章云云。鄰聖曰賢。又
T33n1706_p0294c16║曰假名行人者。一往賢聖對釋。故曰鄰聖。跡
T33n1706_p0294c17║而言之。方當近事。尚未得為觀行中人。故以
T33n1706_p0294c18║假名稱之。猶名字也。皆行阿羅漢者。以此冠
T33n1706_p0294c19║下。則無學行位及十地等皆所修法。故知跡
T33n1706_p0294c20║雖同凡。本皆羅漢及菩薩等。若此進退未易
T33n1706_p0294c21║評量。要之但是預佛嘉會。其為本跡莫得而
T33n1706_p0294c22║議也。十地有三種下。皆經論所出不同。自非
T33n1706_p0294c23║一家教旨區以別之。孰得明其用與淺深哉。
T33n1706_p0294c24║謂三種者。一者三乘共行十地。此當通位。如
T33n1706_p0294c25║常列釋。二如大論明乾慧有二種。一者聲聞
T33n1706_p0294c26║乾慧地如前共行是也。行位功德全同三藏。
T33n1706_p0294c27║故曰聲聞。獨為涅槃。其所習行皆為自度。但
T33n1706_p0294c28║在通別。或習觀佛三昧正觀也。不淨觀等助
T33n1706_p0294c29║觀也。然皆初心淺行未得禪定理水。雖有薄
T33n1706_p0295a01║慧未能相應故。名乾慧等云云。於菩薩下。二
T33n1706_p0295a02║明菩薩乾慧等十地。即文所謂於菩薩初發
T33n1706_p0295a03║心。乃至未得順忍者。是以別言之。則同十信
T33n1706_p0295a04║外凡。此下二類並通別相間而言。對文可見。
T33n1706_p0295a05║乃至菩薩地者。初歡喜地至法雲地。皆名菩
T33n1706_p0295a06║薩。借別名通是也。由是言之。別立忍名本當
T33n1706_p0295a07║別位。而借以名通。以其在菩薩則各有忍德
T33n1706_p0295a08║勝於二乘。是亦衍門陶汰之意也。使不以借
T33n1706_p0295a09║位名之。則混而無辨。餘如玄義止觀等文。故
T33n1706_p0295a10║知一家借義其有旨哉。佛地等者。亦由前諸
T33n1706_p0295a11║菩薩於因地自他功德滿足故。至果時成就
T33n1706_p0295a12║種智。得以佛地名之也。若別圓十地始終本
T33n1706_p0295a13║是菩薩。不與二乘人共。其位歷然不須借也。
T33n1706_p0295a14║但就別自論則猶存教道。故有隔歷之說。唯
T33n1706_p0295a15║圓證道一向圓融故。注云云以別之耳。又曰
T33n1706_p0295a16║迴向五分法身者。若論迴向本當地前。今反
T33n1706_p0295a17║列其後。以歎迴向者。疏約別接申之。使不滯
T33n1706_p0295a18║於空令歸於中。即迴向義也。言具足下。對前
T33n1706_p0295a19║偏真五分未足。今為滿足故也。五分不出三
T33n1706_p0295a20║身。謂前四分功德身也。知見智身也。以是共
T33n1706_p0295a21║嚴性德法身。則三身宛足。其旨彌顯也。迴向
T33n1706_p0295a22║為善利者。今略出其二。謂迴自向他迴因向
T33n1706_p0295a23║果。果必至極則迴事向理義該之矣。歎清信
T33n1706_p0295a24║女亦具十地功德。於此始開十地三生之說。
T33n1706_p0295a25║不出始中終歷於十地共成三十生。所謂增道
T33n1706_p0295a26║損生是也。與夫一地具諸地功德。又曰初地
T33n1706_p0295a27║不知二地舉足下足。及今所引善入出住。義
T33n1706_p0295a28║不一向。乃知圓頓法門理不可盡。歎居士德
T33n1706_p0295a29║中。言七賢有二者。並如文。然於地前凡有所
T33n1706_p0295b01║行。莫不謂之調心順道。使心不調則道不順。
T33n1706_p0295b02║道不順則聖無由入。斯言盡矣。此大乘七賢
T33n1706_p0295b03║名相稍別未檢。外國稱積財至億為居士。與
T33n1706_p0295b04║夫淨名富有七淨財者。相去遠矣。今見世人
T33n1706_p0295b05║多尚稱之。不幾於濫且瀆乎。德行具足者。謂
T33n1706_p0295b06║德即是行。亦成德之行。今且從初釋義亦可
T33n1706_p0295b07║此句為總。下諸功德為別。謂二十二品通言
T33n1706_p0295b08║凡八科道品有四云云。唯對位一種除七覺
T33n1706_p0295b09║八正屬於見道。餘品在前。故但成二十二也。
T33n1706_p0295b10║十一切入等諸科名相。具如法界次第云云。
T33n1706_p0295b11║問八解脫者。謂有觀有證。今猶在賢觀而未
T33n1706_p0295b12║得。何遽歎邪。答中前七從觀。雖未證滅。從多
T33n1706_p0295b13║為言耳。又問解脫何義者。謂以棄背捨去為
T33n1706_p0295b14║義。始於棄色無色。棄心無心。心色兩忘終。於
T33n1706_p0295b15║滅盡但有緣心。亦應舍去。惜乎小教止是耳
T33n1706_p0295b16║矣。至於諸無可舍舍者為誰。能所雙絕無法
T33n1706_p0295b17║當情。固非所及也。又問遍等三處何別者。答
T33n1706_p0295b18║以見有所棄即所棄為解脫。而見有一切勝
T33n1706_p0295b19║境界者。即能勝為勝處。不唯能勝。而又能
T33n1706_p0295b20║廣唯心所變。一切處無非青等。其為境界何
T33n1706_p0295b21║如哉。是安得不以為勝而作聖解乎。過是斯
T33n1706_p0295b22║為善矣。三慧者。謂從聞思修次第增進。為入
T33n1706_p0295b23║道之漸。而悉能發慧。故通得其名。以次對
T33n1706_p0295b24║位可知。與夫觀音從聞思修入三摩地者。異
T33n1706_p0295b25║矣云云。十六諦四諦等。約諦觀門歎。有通有
T33n1706_p0295b26║別。謂世出世間因果之法。總而為四。謂苦集
T33n1706_p0295b27║滅道。別分四種。則生滅無生無量無作。約真
T33n1706_p0295b28║中巧拙以論。一皆審實故稱為諦。若委分別。
T33n1706_p0295b29║義不可盡。今依疏釋。謂於忍位中有上中下
T33n1706_p0295c01║遍觀等異。凡十六諦行。從行言之。則曰觀門。
T33n1706_p0295c02║從所觀境。則曰諦門。並指如上說云云。四三
T33n1706_p0295c03║二一品觀者。不出以四善根歎居士德也。自
T33n1706_p0295c04║煖至世第一。而有逆數順除之異。逆數則前
T33n1706_p0295c05║前加於後後。順除則後後減於前前。如文可
T33n1706_p0295c06║知。或約四果從後向前。非此中意。故從前釋
T33n1706_p0295c07║得九十忍者。舊說凡三釋。並不用。今取經正
T33n1706_p0295c08║別結文。自二十二品下諸法相共成八十一
T33n1706_p0295c09║數。兼四禪等九。恰得九十忍。幸有明文數義
T33n1706_p0295c10║足用。何必其他。而通稱忍者。無他亦安之而
T33n1706_p0295c11║已。既曰調心方法。有何一法而非忍乎。列天
T33n1706_p0295c12║數中。言以萬數(上音)萬者。只是萬萬成億耳。餘
T33n1706_p0295c13║三本不同。總別開合具略之異。對證可知。五
T33n1706_p0295c14║喜樂天者。文兼二說。謂五支者。即四禪所發
T33n1706_p0295c15║支林功德。非關天數。若云後五淨者。即五那
T33n1706_p0295c16║含天是也。而言喜樂者。亦義言之爾。此乃三
T33n1706_p0295c17║果聖人散跡諸天。本無定所。楞嚴所謂如今
T33n1706_p0295c18║世間曠野深山聖道場地。皆阿羅漢所住持
T33n1706_p0295c19║故。世間麤人所不能見是矣。以次四禪附列
T33n1706_p0295c20║於此。委如俱舍云云。天定功德定等。如疏節
T33n1706_p0295c21║釋。即修報二義也味謂味著禪定。但於根本
T33n1706_p0295c22║定上有所味著是也。若於禪無著。則曰淨禪。
T33n1706_p0295c23║如六行觀八聖種等云云。有小五欲者。謂執
T33n1706_p0295c24║手笑視等。即其義也。若言六欲。從處言之。四
T33n1706_p0295c25║信成就者。謂信三寶及戒。是為四不壞信。亦
T33n1706_p0295c26║淨信也。復有五道。下總列。中或但列人天。則
T33n1706_p0295c27║受道之器。或通明五道。則沒修羅。以於鬼畜
T33n1706_p0295c28║無定形故。若言三善三惡及四趣等。則六道
T33n1706_p0295c29║數足云云。又六道中言先後者。先有天人三
T33n1706_p0296a01║惡次之。修羅則或有無故。先後不定。或於此
T33n1706_p0296a02║經無緣種故。不在所列之數。列他方眾。云他
T33n1706_p0296a03║處異見者。謂於他方眾會而見有異。或雖見
T33n1706_p0296a04║有去來。而無去來之跡。或見彼眾不起于座
T33n1706_p0296a05║而來此土。成就化事等。此皆隨緣異見。總彰
T33n1706_p0296a06║不異議化也。復有變十方淨土者。變猶法華
T33n1706_p0296a07║變淨之變表淨三土也。接所現淨相。雖無分
T33n1706_p0296a08║別。而一往約事。且從示現報土為言。故曰非
T33n1706_p0296a09║寂光之淨。蓋寂光淨相唯極智所見。非餘下
T33n1706_p0296a10║地及化眾所到也。且曰。現百億高座者。華嚴
T33n1706_p0296a11║應相也。及華上者。即樹下千百億化身也。其
T33n1706_p0296a12║實皆華藏境界不動不離而升而遊。故曰云
T33n1706_p0296a13║云。八部大眾各坐寶花者。總彰主伴不思議
T33n1706_p0296a14║化事也。佛及大眾各說般若者。蓋般若有二。
T33n1706_p0296a15║謂共不共。共如此經。不共即華嚴。雖共不共
T33n1706_p0296a16║異。皆般若也。既皆般若亦無非華嚴。故知佛
T33n1706_p0296a17║化融通初無彼此。人情自生異見耳。於中疏
T33n1706_p0296a18║出八部。以四王各領二眾為八。而諸經又以
T33n1706_p0296a19║天龍等為八。其實皆護法眾也云云。坐九級
T33n1706_p0296a20║座者。據疏只應改劫作級。謂層級也。今經本
T33n1706_p0296a21║既已正自不須更改。況劫字未必訓級。雖略
T33n1706_p0296a22║可也。然以今所集眾各若干數已不思議。況
T33n1706_p0296a23║皆來集會各坐此座。而其會廣九百五十里。
T33n1706_p0296a24║亦只約世諦說耳。若不思議豈直若干數量而
T33n1706_p0296a25║已。如維摩丈室容三萬二千師子座。校此殆
T33n1706_p0296a26║不容以廣狹優劣論也。以是知佛化但可作
T33n1706_p0296a27║不思議會。若以凡情分別。幾何而不為誕乎。
T33n1706_p0296a28║雖然要且未免癡人說夢。問諸經下。問列眾
T33n1706_p0296a29║可知。答中謂三界果報可由業論。其如見佛
T33n1706_p0296b01║有緣無緣之異。未必一向以善惡分。故曰云
T33n1706_p0296b02║云。以例聞法不聞法等。亦應可見。今以大經
T33n1706_p0296b03║一文正之。則戒緩未必為障。乘緩斯為障爾。
T33n1706_p0296b04║以次二句。則緣無緣之說。乃得其正焉。應更
T33n1706_p0296b05║分別乘戒各有三品互論緩急等四句。如文。
T33n1706_p0296b06║僉猶皆也。
T33n1706_p0296b07║佛說仁王護國般若波羅蜜經疏神寶記卷第
T33n1706_p0296b08║二