【經文資訊】大正新脩大藏經 第三十三冊 No. 1715《法華經義記》
【版本記錄】CBETA 電子佛典 V1.19 (Big5) 普及版，完成日期：2006/07/24
【編輯說明】本資料庫由中華電子佛典協會（CBETA）依大正新脩大藏經所編輯
【原始資料】蕭鎮國大德提供，北美某大德提供
【其它事項】本資料庫可自由免費流通，詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)
=========================================================================
# Taisho Tripitaka Vol. 33, No. 1715 法華經義記
# CBETA Chinese Electronic Tripitaka V1.19 (Big5) Normalized Version, Release Date: 2006/07/24
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Anonymous, USA
# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm
=========================================================================
T33n1715_p0572a01║
T33n1715_p0572a02║　　No. 1715 [cf. No. 262]
T33n1715_p0572a03║　　法華經義疏序
T33n1715_p0572a04║
T33n1715_p0572a05║欽惟。我朝肇自八聰王子。而聖君賢臣靡不
T33n1715_p0572a06║世遵崇於西方慈仁之教。梵容紺字眩耀于
T33n1715_p0572a07║方輿。圜顱畦服棲止于林藪。貝葉琅函線華
T33n1715_p0572a08║琪軸藏諸名山。充溢于輪棟。三寶備著既舊
T33n1715_p0572a09║矣。予忝預僧數自少遍歷禪叢染指教海。都
T33n1715_p0572a10║以南京以北久遊諸家之講壇。每覽朽簡逸
T33n1715_p0572a11║編於蠹魚之遺。雖暑之流金寒之折膠。孳
T33n1715_p0572a12║孳焉謄摹之。遂致蔚然填篋。[禾*困]載而旋。蓋傚
T33n1715_p0572a13║慧布得之勤耳。飯塢靈講主學富才邁倫輩
T33n1715_p0572a14║罕及。頃闡暢法華文句于台麓。仍日抉剔
T33n1715_p0572a15║開顯權實立陰觀妄。蛣蜣性惡即具三千之
T33n1715_p0572a16║妙髓。俾聽者想味於甘露醍醐。講演之暇
T33n1715_p0572a17║適顧余曰。昔者姚秦什公親翻妙經於震旦。
T33n1715_p0572a18║上足僧融創開九轍。叡生等林立諸曹相繼
T33n1715_p0572a19║而有著作。在齊之時劉虯居士共十名僧務
T33n1715_p0572a20║捃輿師之異言。撰為注法華。逮乎梁初光
T33n1715_p0572a21║宅法師師受中興。獨為雄匠。嘗講法華屢感
T33n1715_p0572a22║天雨華之徵。又謂燈明佛之所曾誦茲典。
T33n1715_p0572a23║方策所詳不亦誣矣。第恨其所注疏記厄之
T33n1715_p0572a24║當時。漫弗復存。唐宋而降豐聞碩學皆不及
T33n1715_p0572a25║睹。而幸獨此方存焉。敢請以其所褚刊行于
T33n1715_p0572a26║世。克壽其傳庶幾使後乎千百世之人。賴之
T33n1715_p0572a27║溯乎千百世之上。若同堂接膝而相摩軋。此
T33n1715_p0572a28║豈細故也哉。予欣然歎曰。韙哉主言。夫天台
T33n1715_p0572a29║之道迨至荊溪克任荷負。尤加光顯。竊閱其
T33n1715_p0572b01║箋釋於玄文。台家宗體一翕一張。靡不昂然
T33n1715_p0572b02║精覈震發。然至析丹丘[(爽-(爻*爻)+(目*目))*斗]酌於光宅。鋤鏟乎
T33n1715_p0572b03║玄論之意。令人[口*既]焉不能無議。蓋不窺二書
T33n1715_p0572b04║故也。其嘉祥玄論已行于世。此疏尚未及翻
T33n1715_p0572b05║刻。予亦甚歉于衷。以誼不忍辭丞欲鏤梓以
T33n1715_p0572b06║公同好。或謂。古之消釋此經南二而北七。
T33n1715_p0572b07║各以長相當莫之適從矣。惟我天台奏師子
T33n1715_p0572b08║絃投師子乳。其說超絕宜廢古今。猶若龍燭
T33n1715_p0572b09║之於螢爝。照曜雖多隱而弗見。嘗謂的傾光
T33n1715_p0572b10║宅餘則自潰。以此觀之區區亡編之傳。足以
T33n1715_p0572b11║彌縫何闕耶。予曰子之言也噫。知天台之非
T33n1715_p0572b12║不高。而不知光宅之非不深。莫認荊山之璞
T33n1715_p0572b13║奚睹赤水之珠。雖諭斤運之巧妙。而不喻堊
T33n1715_p0572b14║質之尤難也。況聖慈純化或貶或褒。或搥或
T33n1715_p0572b15║砧總在成於器不在乎跡。不師其跡善學下
T33n1715_p0572b16║慧者也。若徒有優於跡而弱於實。錮諸古而
T33n1715_p0572b17║牖於今。猶迂轍以即塗膠舟而求濟。此非特
T33n1715_p0572b18║疏乎光宅。寔亦不肖于天台者也。且又近代
T33n1715_p0572b19║叨襲翏翏苟簡之弊。援以屑屑臆鑿之見。而
T33n1715_p0572b20║日趨非日趨虛。言如近而彌遠理似邃而愈
T33n1715_p0572b21║淺。嗚呼際之末運盡力其間。而不相逮者其
T33n1715_p0572b22║能莫愧于斯哉。此予所以僣升篇首。數思砭
T33n1715_p0572b23║今而復古也。不以人廢言則予可無慮矣。夫
T33n1715_p0572b24║予可無慮矣夫。
T33n1715_p0572b25║　時
T33n1715_p0572b26║元祿歲在丙子孟春日浪華後學[泳-永+(虍-七+(一/八/八/目))]鳳潭槃談
T33n1715_p0572b27║謹敘
T33n1715_p0572c01║
T33n1715_p0572c02║法華義記卷第一
T33n1715_p0572c03║
T33n1715_p0572c04║　　　　光宅寺沙門　雲法師撰
T33n1715_p0572c05║釋迦如來初應此土乃。欲覺悟長迷遠同極
T33n1715_p0572c06║聖。但以眾生宿殖善微過去因弱。致使五濁
T33n1715_p0572c07║障於大機。六蔽掩其慧眼。又嶮難長遠生死
T33n1715_p0572c08║無際。是故不可頓明一乘因果大理。事不得
T33n1715_p0572c09║已故初詣鹿苑。開三乘異因。指別為趣果。如
T33n1715_p0572c10║是荏苒至於大品明教度人。菴羅說法弘道
T33n1715_p0572c11║經年歷歲。猶明異因別果長養物機。於是
T33n1715_p0572c12║八部四眾積年睹聖。曩日修福遂令五濁障
T33n1715_p0572c13║輕大乘機動。至今王城始稱如來出世之大
T33n1715_p0572c14║意。破三乘定執之心。闡揚莫二之教同歸之
T33n1715_p0572c15║理。于時且廢權於往日。談實於當今。明因則
T33n1715_p0572c16║收羅萬善以為一因。語果則復倍上數以為
T33n1715_p0572c17║極果。今言妙法者妙名是絕麤之奇。語法則
T33n1715_p0572c18║因果雙談。何者昔日佛偏行六度為因。感有
T33n1715_p0572c19║為無為二種之果。若論無為果只斷分段結
T33n1715_p0572c20║使。三界報亡為之果。初言八十後言七百阿
T33n1715_p0572c21║僧祇住世。以己所得傳化未聞。小小益物作
T33n1715_p0572c22║有為果用。然此因此果未盡為極之美稱之
T33n1715_p0572c23║曰麤。今日明因總括萬善。為同歸之路。將
T33n1715_p0572c24║三乘行人度五百嶮難。遂到寶所。亦有二種
T33n1715_p0572c25║果。斷絕三界內外兩因。滅除此彼二報無為
T33n1715_p0572c26║果極。有為果用者。種智一朗佛果齊明。理而
T33n1715_p0572c27║推之。于時則應入無餘涅槃至寂然之地。但
T33n1715_p0572c28║大悲之意不限。度人之心無窮。近藉神通
T33n1715_p0572c29║之力。遠由大眾萬行之感。遂能延金剛心留
T33n1715_p0573a01║住於世。壽命無窮益物無崖。故能常應在三
T33n1715_p0573a02║界之中殊形入六道之內。使見色聞聲之徒
T33n1715_p0573a03║生莫二之大福。是則因絕眾麤之名。果極唯
T33n1715_p0573a04║精之極。是故因果兩法俱稱為妙法。蓮華者
T33n1715_p0573a05║外譬一物必花實俱有。若談蓮家之花則如
T33n1715_p0573a06║果家之因。若語花家之蓮則如因家之果。是
T33n1715_p0573a07║故此經家要雙明一乘因果似若此花。故借
T33n1715_p0573a08║譬受名故云蓮花。經者蓋是佛教之通名聖
T33n1715_p0573a09║語之別號。然經之為義本訓常訓法。常是不
T33n1715_p0573a10║壞之稱法是可軌為目。欲明詮之教不可移
T33n1715_p0573a11║易。先聖後聖不能改其長度。天魔外道不可
T33n1715_p0573a12║俎壞此法。令其不害理故稱為常。從之者則
T33n1715_p0573a13║離惡行善出凡登聖。故稱為法也。然經中正
T33n1715_p0573a14║明因辨果。但因果兩法喻若蓮花。今舉所明
T33n1715_p0573a15║理以目此教。故言妙法蓮花經也。　次辨廣
T33n1715_p0573a16║釋。前敘大意竟。次更細解。何者今言妙法者。
T33n1715_p0573a17║是因果相待之名。對昔為論。昔日因果俱麤
T33n1715_p0573a18║今日因果俱妙也。先明兩因後辨二果。相待
T33n1715_p0573a19║之名但今日稱妙備有三義。昔日稱麤亦備
T33n1715_p0573a20║三義。言今日備三義者。一明今日因體長故
T33n1715_p0573a21║稱妙。即對昔日因體短故稱麤。二者明今日
T33n1715_p0573a22║因義廣故稱妙。即對昔日因義狹故稱麤。
T33n1715_p0573a23║三者明今日因用勝故稱妙。即對昔日因用
T33n1715_p0573a24║劣故稱麤。所言今日體長昔日因體短者。
T33n1715_p0573a25║昔日止修三界治道為因。不及三界外治道。
T33n1715_p0573a26║且自當昔日之時不道更有三界外之治道
T33n1715_p0573a27║也。今日長者縱論。自發心以上迄金剛。以還
T33n1715_p0573a28║三界內外治道一切萬善以為因體。此則今
T33n1715_p0573a29║長故妙昔短故麤。復言廣狹相對者。昔止言
T33n1715_p0573b01║偏行六度不及其餘諸行。此則是狹義也。今
T33n1715_p0573b02║日明因橫論。是善遍行逢福盡修此是廣義。
T33n1715_p0573b03║今廣稱妙昔狹稱麤。第三言用有勝劣相對
T33n1715_p0573b04║義者。但煩惱有二種一是四住地煩惱二是
T33n1715_p0573b05║無明住地煩惱。但昔日因力止斷四住煩惱。
T33n1715_p0573b06║不及無明住地煩惱。此是用劣之義也。今
T33n1715_p0573b07║日非唯止斷四住煩惱。亦斷無明住地煩惱
T33n1715_p0573b08║此是用勝之義也。是故今昔兩因麤妙如此
T33n1715_p0573b09║也。今果對昔果亦各有三義。今果有三義者。
T33n1715_p0573b10║一明今日果體長即對昔日果體短。第二義言
T33n1715_p0573b11║今日果義廣即對昔日果義狹。第三義言今
T33n1715_p0573b12║日果用勝即對昔日果用劣也。所以言今日
T33n1715_p0573b13║果體長者。但昔言果止言壽命八十七百阿
T33n1715_p0573b14║僧祇。今日明果壽命長遠復倍為數。是故下
T33n1715_p0573b15║經文言壽命無數劫久修業所得。取五百那
T33n1715_p0573b16║由他阿僧祇三千大千國土墨點取為喻。言
T33n1715_p0573b17║壽命復過於此但昔日無有如此之壽。然羅
T33n1715_p0573b18║漢辟支不無邊際智所延之壽然終自無有長
T33n1715_p0573b19║遠之期。是故以今日長遠之果對昔日短促
T33n1715_p0573b20║之壽。昔麤今妙其義如此。第二言廣狹相對。
T33n1715_p0573b21║但昔無為果不足只有斷分段生死無為而
T33n1715_p0573b22║已。今日斷兩種生死故無為為具足也。昔日
T33n1715_p0573b23║有為果體有功德智慧。然功德未圓智慧未
T33n1715_p0573b24║備。唯照有量聖諦不照無量聖諦。亦可唯照
T33n1715_p0573b25║三因三果不照一因一果也。唯有盡無生智
T33n1715_p0573b26║為體義狹。功德未圓者。但慈悲三界內眾生
T33n1715_p0573b27║不及三界外眾生故稱未圓也。今日明有為
T33n1715_p0573b28║果智照八諦復照一因一果功德。為論慈悲
T33n1715_p0573b29║於內外眾生。故功德智慧圓而且備。然今廣
T33n1715_p0573c01║故妙昔狹故麤。第三明果用勝劣相對者。然
T33n1715_p0573c02║此果更無別用祇是殊形萬象神通益物。下
T33n1715_p0573c03║文言神通力如是於阿僧祇劫常在靈鷲山及
T33n1715_p0573c04║餘諸住處。非唯止在靈鷲益物。亦復分身十
T33n1715_p0573c05║方度人。見形者三毒滅聞聲者四倒除。但昔
T33n1715_p0573c06║日之果不無小小說法然不足是語。是故以
T33n1715_p0573c07║今日神通無方益物之用勝。對昔日之用劣
T33n1715_p0573c08║昔劣今勝。劣者為麤勝者稱妙二名相待其
T33n1715_p0573c09║意如此。又復作一種解因果各判為三。言因
T33n1715_p0573c10║三者一者體廣二者位長三者用高。體廣者
T33n1715_p0573c11║收羅五乘諸善為因體得言廣也。位長者今
T33n1715_p0573c12║日明因位從發心以上極至金剛。治五百由
T33n1715_p0573c13║旬嶮惡道故言位長也。用高者今日所感明
T33n1715_p0573c14║因所感之果。果出於五百由旬上。能感之因
T33n1715_p0573c15║用何容不高也。因正以感果為用。所感已高
T33n1715_p0573c16║能招事成不下今日。果備三義者一者體廣
T33n1715_p0573c17║二者用長三者位高。所以言體廣者此有二
T33n1715_p0573c18║義。一者功德圓。昔日不導一切眾生成佛。
T33n1715_p0573c19║則慈悲功德不滿。今日明悉趣佛果故所以
T33n1715_p0573c20║稱廣也。五乘諸善相與成佛果上更有五乘
T33n1715_p0573c21║習果之義故稱廣也。智慧亦廣。今日更有照
T33n1715_p0573c22║一乘因果之智故稱廣也。二用長者果以何
T33n1715_p0573c23║為用正以化物為其用。所以住世至無量劫
T33n1715_p0573c24║者據欲神通益物所以用長也。位高者今此
T33n1715_p0573c25║佛果位在五百由旬之上故稱位高也。迴換
T33n1715_p0573c26║之意諦思可得。就此經所明長壽之義。但昔
T33n1715_p0573c27║七百阿僧祇為短今復倍稱位長。然今者更
T33n1715_p0573c28║無別長只續昔七百阿僧祇為長。如柱長五
T33n1715_p0573c29║丈埋藏二丈。唯出三丈。睹三丈為短又出
T33n1715_p0574a01║二丈則有長義。但無別有長正以今二丈續
T33n1715_p0574a02║昔三丈有五丈之用也。壽命亦爾。昔七百為
T33n1715_p0574a03║短今復倍為長但無別長續短成長。無異三
T33n1715_p0574a04║丈是短是麤今日復倍是長是妙也。此是無
T33n1715_p0574a05║別長義。家義今明因三義並是顯一句中不在
T33n1715_p0574a06║開三句中。明果三義並是顯遠句中不在開
T33n1715_p0574a07║近句中也。法者非是軌則故名法。法名自
T33n1715_p0574a08║體。明所妙之法各有體。然法語通漫無的因
T33n1715_p0574a09║果。表明因亦是法果亦是法故知此法妙因
T33n1715_p0574a10║妙果法也。此位既以因果為體故借蓮花為
T33n1715_p0574a11║喻。經者訓法訓常為義也。若具存胡本應
T33n1715_p0574a12║言薩達摩分陀利修多羅。外國云薩此方言
T33n1715_p0574a13║妙。天竺云達摩此翻為法。胡云分陀利此方
T33n1715_p0574a14║云蓮花。外國云修多羅此方對經。今具存此
T33n1715_p0574a15║土之音故言妙法蓮花經也。所以知妙名翻
T33n1715_p0574a16║薩者只是善。然惡既是麤鄙之法。善即是精
T33n1715_p0574a17║妙可珍。如讚詠唱薩。則是唱善善即是妙。復
T33n1715_p0574a18║言法翻達摩者此則與三寶義中法寶相會。
T33n1715_p0574a19║外國云達摩此方言法寶也。大智論云外國
T33n1715_p0574a20║云分陀利此間言蓮花也。修多羅既是外國
T33n1715_p0574a21║語。然經出之時翻譯之始仍用經字代修多
T33n1715_p0574a22║羅。然經既訓法訓常。是故大智論解修多羅
T33n1715_p0574a23║備有五義。一出生二微妙發三涌泉四繩墨
T33n1715_p0574a24║五花鬘也。五義之中有涌泉繩墨。今取二義
T33n1715_p0574a25║與法常相符。何者涌泉無窮此與常義相會。
T33n1715_p0574a26║繩墨之用本除斜取正。正而不斜可軌可則。
T33n1715_p0574a27║此與法義相符。曲解經字如大涅槃義記所
T33n1715_p0574a28║述也。若汎論眾經標題差別不同。略述所見
T33n1715_p0574a29║可有五種。何者。一者單法標經。二者單人
T33n1715_p0574b01║標經。三者人法兩標。四者但譬標經。五者
T33n1715_p0574b02║法譬雙舉。單法者則是大般涅槃者圓極佛
T33n1715_p0574b03║果之法。故知單以果法標經名也。人標經者
T33n1715_p0574b04║則是四天王經。樹提伽經也。人法兩存者即
T33n1715_p0574b05║是維摩。勝鬘經也。但譬標經者即是成實所
T33n1715_p0574b06║云斧柯喻經也。法譬雙舉者即是此法華經
T33n1715_p0574b07║上出妙法下出蓮花為譬。緣此得雙顯因果
T33n1715_p0574b08║之義。夫水陸所生類雜無限。今的取水生蓮
T33n1715_p0574b09║花以譬因果者。此花不有則已。有則花實必
T33n1715_p0574b10║俱。用此俱義譬此經因果雙說也。尋諸經
T33n1715_p0574b11║宗旨要略有三。一者以因為宗。二者以果為
T33n1715_p0574b12║宗。三者以因果為宗也。以何故者如勝鬘
T33n1715_p0574b13║圓經單以因為宗。語萬善之因明同歸之路。
T33n1715_p0574b14║括五乘皆無異路。又有單果為宗者即是大
T33n1715_p0574b15║小兩本。是故首稱涅槃。涅槃之號是極果總
T33n1715_p0574b16║名非是因地通目。今此法花則以因果為宗。
T33n1715_p0574b17║自安樂之前開三顯一以明因義。自踊出之
T33n1715_p0574b18║後開近顯遠以明果義。夫欲識經旨歸唯應
T33n1715_p0574b19║諦思經題。是故勝鬘經昔呼目一乘極教經
T33n1715_p0574b20║初標宗矣。今此經首題稱言妙法表明因亦
T33n1715_p0574b21║是法果亦是法。故用蓮花為譬雙顯因果二
T33n1715_p0574b22║理也。然勝鬘雖明一體三寶此則為因。故
T33n1715_p0574b23║明果下唯結言說入一乘。不結一體三寶。
T33n1715_p0574b24║此則單以因為宗。然涅槃經亦言護法得金
T33n1715_p0574b25║剛之身不殺感長靈之報。雙明緣正兩因具
T33n1715_p0574b26║述佛果之業。此亦為果故明因終不以因為
T33n1715_p0574b27║宗。是故開宗之始辨義之初仍言禮今施汝
T33n1715_p0574b28║常命色力。今此經明因之處亦有果義即言
T33n1715_p0574b29║開佛知見。辨果之中亦有因義即言久修業
T33n1715_p0574c01║所得。前則為因故明果後即為果故明因。故
T33n1715_p0574c02║知因果雙說是經正宗。此意是光宅法師今
T33n1715_p0574c03║述而不作也。尋諸經品目皆非佛語。何以
T33n1715_p0574c04║故然但佛說法時直爾散明因辨果正是八音
T33n1715_p0574c05║妙響說法度人乃至無有文字紙墨況復諸品
T33n1715_p0574c06║但隨根性有五時差別于時時眾如說修行。
T33n1715_p0574c07║但阿難比丘曩劫懷願親承金口。佛滅度後
T33n1715_p0574c08║仍採拾三藏具述五時。致有書寫紙墨卷盈
T33n1715_p0574c09║世界。欲令後代時人雖復不睹真容親聽金
T33n1715_p0574c10║口。覽卷尋文徹見始終說法大意。故作諸經
T33n1715_p0574c11║品目。故知皆是出經者制亦可密承聖旨述
T33n1715_p0574c12║而不作照然。品義只以類例不同所明各異
T33n1715_p0574c13║之義也。　今一家所習言經無大小例為三
T33n1715_p0574c14║段。三段者第一詺為序也第二稱為正說第
T33n1715_p0574c15║三呼曰流通。然今三重開科段。第一開作三
T33n1715_p0574c16║段自有三階。初釋名義序以緣由為義為正
T33n1715_p0574c17║說作詮序也。正說者。正明一經大意蘊在其
T33n1715_p0574c18║中。顯同歸之因明長壽之報也。流是行為義
T33n1715_p0574c19║借譬為名通是無壅塞為義也。三段名義如
T33n1715_p0574c20║此。三段文句起盡處者。初序品一品則是序
T33n1715_p0574c21║段。第二從方便品以下訖分別功德品中彌
T33n1715_p0574c22║勒說偈頌。佛長行以來凡有十四品半經。是
T33n1715_p0574c23║經之正說。因果兩法顯此文中也。第三流通
T33n1715_p0574c24║者。分別功德品中從彌勒說偈後長行初。言
T33n1715_p0574c25║佛告彌勒菩薩其有眾生聞佛壽命長遠如是
T33n1715_p0574c26║乃至能生一念信解當知以為深信解相以
T33n1715_p0574c27║下。盡經凡有十一品半經。皆是流通付囑。
T33n1715_p0574c28║次明相生。夫聖人施教度人明理化物有此
T33n1715_p0574c29║三種說者。第一凡夫昏迷情重染著意深。三
T33n1715_p0575a01║毒自纏五塵為累。是故將明妙理之前先現
T33n1715_p0575a02║殊常之相。時眾既眼見異相耳聞異聲。開
T33n1715_p0575a03║動物情生未曾有意。是故文殊言諸人今當
T33n1715_p0575a04║知合掌一心待佛當雨法雨。充足求道者乃
T33n1715_p0575a05║至諸求三乘人若有疑悔者佛當為除斷令盡
T33n1715_p0575a06║無有餘。緣是義故時眾相與欣心澍仰冀聞
T33n1715_p0575a07║妙說。是故第二如來從三昧中起仍告八部
T33n1715_p0575a08║大眾。明同歸妙因辨長壽極果。說法度人隨
T33n1715_p0575a09║根授道。會前三乘歸同一路。隨器大小皆
T33n1715_p0575a10║得利益。第三流通說者。于時乃應息八音之
T33n1715_p0575a11║教。罷化人之方。但自如來大悲之意不限度
T33n1715_p0575a12║人心無窮欲使此一乘因果妙法遠播未聞。
T33n1715_p0575a13║千載不絕。且又欲示聖人善始全終。是故有
T33n1715_p0575a14║此第三流通說也。然則三段名義如前。起
T33n1715_p0575a15║盡如次。相生意致如後也。次第二重。又就
T33n1715_p0575a16║此三段之中各開為二。序中二者第一從如
T33n1715_p0575a17║是我聞訖退坐一面以來詺為通序。正明眾
T33n1715_p0575a18║經通有稱通序也。第二從爾時世尊四眾圍
T33n1715_p0575a19║繞盡品詺為別序。正言眾經各異部部不同
T33n1715_p0575a20║也。故如欲說涅槃大音宣告放光動地以為
T33n1715_p0575a21║別序。欲說勝鬘父母送書以為別序。欲說
T33n1715_p0575a22║維摩長者獻蓋為別序。此經天雨四華地六
T33n1715_p0575a23║種動為別序也。然通序亦名證信序。明佛
T33n1715_p0575a24║法理同。別序亦名開發序明此經意異也。正
T33n1715_p0575a25║宗中有兩段者。但此經只以因果為宗。是
T33n1715_p0575a26║故第一方便品以下盡安樂行品有十二品
T33n1715_p0575a27║經。正開三顯一以明因義譬蓮家之花也。
T33n1715_p0575a28║第二從踊出品以下。竟分別功德品中彌勒
T33n1715_p0575a29║說偈頌佛長行以來凡有兩品半經。詺為開
T33n1715_p0575b01║近顯遠以明果義。喻若花家之蓮。前辨因義
T33n1715_p0575b02║後明果宗。然則因果雙說經之正體也。第三
T33n1715_p0575b03║流通中有兩段者。第一從彌勒說偈後長行。
T33n1715_p0575b04║言佛告彌勒其有眾生聞佛壽命長遠以下。竟
T33n1715_p0575b05║妙莊嚴王品有十二品半經。詺為化他流通。
T33n1715_p0575b06║明此一段高行菩薩非唯自能受持讀誦復能
T33n1715_p0575b07║傳授未聞。是故維摩經言。譬如勝怨乃可
T33n1715_p0575b08║為勇。如是兼除老病死者菩薩之謂也。第二
T33n1715_p0575b09║普賢勸發品一品詺為自行流通。所以爾者。
T33n1715_p0575b10║前藥王妙音等諸大菩薩苦行通經。皆亡身
T33n1715_p0575b11║濟物沒命度人。但始行菩薩未全能爾。便於
T33n1715_p0575b12║通經之道生退沒之心。是故如來勸人言。若
T33n1715_p0575b13║使不能喪身護法弘經化他者。亦可自能受
T33n1715_p0575b14║持讀誦。自受持讀誦即是自行流通。何故然
T33n1715_p0575b15║者。若使此人不自受持讀誦者。經於此人則
T33n1715_p0575b16║不流通。此人既能受持讀誦經於此人得流。
T33n1715_p0575b17║即是通也。次第三重開科段者。減一明義通別
T33n1715_p0575b18║兩序各開為五。明因辨果。二正說中各開為
T33n1715_p0575b19║四。化他自行二流通中各開為三也。通序五
T33n1715_p0575b20║者第一如是第二我聞第三一時第四出說經
T33n1715_p0575b21║住處第五從與大比丘眾訖退坐一面列同聞
T33n1715_p0575b22║眾也。別序五者第一眾集序第二瑞相序第
T33n1715_p0575b23║三疑念序第四發問序第五答問序也。從爾
T33n1715_p0575b24║時世尊四眾圍繞訖供養恭敬尊重讚歎。是
T33n1715_p0575b25║第一詺為眾集序也。從為諸菩薩說大乘經
T33n1715_p0575b26║訖以佛舍利起七寶塔。是第二詺為瑞相序
T33n1715_p0575b27║也。從爾時彌勒菩薩作是念下訖今當問誰。
T33n1715_p0575b28║是第三詺為疑念序也。從爾時彌勒菩薩欲
T33n1715_p0575b29║自決疑竟四言偈。是第四詺為發問序也。從
T33n1715_p0575c01║是時文殊師利語彌勒菩薩盡品。是第五詺
T33n1715_p0575c02║為答問序也。今第三重料簡。若直對正說明
T33n1715_p0575c03║此五序相生者。只由爾許徒眾天龍八部聚
T33n1715_p0575c04║集然後得說此經。即是待伴漏盡是故眾名
T33n1715_p0575c05║為序也。由先現瑞相然後得說此經。瑞相即
T33n1715_p0575c06║成序也。由時眾懷疑抱念然後得說此經疑
T33n1715_p0575c07║念即成序也。由有發問故然後得說此經發
T33n1715_p0575c08║問稱序也。由有答問故然後得說此經答問
T33n1715_p0575c09║即成序也。又此五序有次第相生。所以現有
T33n1715_p0575c10║端相正由大眾聚集故。第一生第二。所以懷
T33n1715_p0575c11║疑抱念由見瑞相故第二生第三。所以有發
T33n1715_p0575c12║問由有疑念故第三生第四。所以有答問者
T33n1715_p0575c13║由發問故第四生第五也。又有倒相生義。
T33n1715_p0575c14║何者如來所以從三昧起說此經者。由文殊
T33n1715_p0575c15║師利答彌勒問仰測如來心應說法華。故正
T33n1715_p0575c16║說之由藉文殊答而生。文殊所以答問者由
T33n1715_p0575c17║彌勒發問故。彌勒所以發問者由大眾有疑
T33n1715_p0575c18║念故。又大眾所以有疑念者由睹瑞相故。又
T33n1715_p0575c19║如來所以現此瑞相者由大眾聚集故也。　正
T33n1715_p0575c20║說第一段明因中有四段者。第一略說開三
T33n1715_p0575c21║顯一動執生疑。第二懷疑致請。第三廣說
T33n1715_p0575c22║開三顯一斷疑生信。第四別流通開三顯一
T33n1715_p0575c23║之義也。從方便品初訖佛以方便力示以三
T33n1715_p0575c24║乘教眾生處處著引之令得出以來。是第一
T33n1715_p0575c25║詺為略說開三顯一動執生疑。所以爾者但
T33n1715_p0575c26║三乘行人執昔日三乘方便教。鏗然言爾謂
T33n1715_p0575c27║三家所行其道必別。忽聞如來道佛以方便
T33n1715_p0575c28║力示以三乘教。又言世尊法久後要當說真
T33n1715_p0575c29║實。昔日不言三乘是方便今言是方便。昔
T33n1715_p0576a01║日言理極於此今日更有真實可說。是故執
T33n1715_p0576a02║三情動疑一意生也。從爾時大眾中有諸聲
T33n1715_p0576a03║聞眾以下訖是等聞此法則生大歡喜以來。
T33n1715_p0576a04║是第二詺為大眾懷疑致請。是則執情既動
T33n1715_p0576a05║有可除之義。疑心既生堪為入道。是故論云
T33n1715_p0576a06║疑者解之津也。大涅槃經云寧墮疑中莫入
T33n1715_p0576a07║見叢也。然則執動生疑請情又至。是故從爾
T33n1715_p0576a08║時佛告舍利弗汝已慇懃三請以下訖授學無
T33n1715_p0576a09║學人記品有七品半經。是第三廣說開三顯一
T33n1715_p0576a10║斷疑生信。然則時眾相與解無三之理信同
T33n1715_p0576a11║歸之義。於明因段中粗已周足。是故從法師
T33n1715_p0576a12║品見寶塔品持品安樂行品有四品經。是第
T33n1715_p0576a13║四詺為別流通開三顯一。是別流通開三顯
T33n1715_p0576a14║一因義也。辨果之中有四段者第一別序開
T33n1715_p0576a15║近顯遠動執生疑。第二略說開近顯遠動執
T33n1715_p0576a16║生疑。第三懷疑致請。第四廣說壽命長遠斷
T33n1715_p0576a17║疑生信也。從踊出品初訖當精進一心我欲
T33n1715_p0576a18║說此事四行偈以來。是第一詺為別序開近
T33n1715_p0576a19║顯遠。即是別敘壽量之義也。爾時世尊說此
T33n1715_p0576a20║偈已告彌勒菩薩我今於此大眾宣告汝等下
T33n1715_p0576a21║竟我今說實語汝等一心信我從久遠來教化
T33n1715_p0576a22║是等眾以來。是第二詺為略說開近顯遠動
T33n1715_p0576a23║執生疑。所以爾者如來十九出家三十成道。
T33n1715_p0576a24║如來自言壽命八十或言七百阿僧祇。而今
T33n1715_p0576a25║踊出菩薩皆久殖德本積行深遠非始發心
T33n1715_p0576a26║人。而佛自言我從久遠來教化是等眾。若實
T33n1715_p0576a27║壽八十七百者云何言久遠教化是等人。是
T33n1715_p0576a28║明執八十七百之情動疑長遠壽之意生也。
T33n1715_p0576a29║從爾時彌勒菩薩等心懷疑惑怪未曾有盡踊
T33n1715_p0576b01║出品是第三詺為懷疑致請也。從壽量品初
T33n1715_p0576b02║下入分別功德品中盡是彌勒說偈訖佛長行
T33n1715_p0576b03║以來。一品半經是第四明如來廣說壽命長
T33n1715_p0576b04║遠斷疑生信也。今因中四段果中四段有三
T33n1715_p0576b05║同一異。何者果中第二略說開近顯遠動執
T33n1715_p0576b06║生疑。因中第一略說開三顯一動執生疑此
T33n1715_p0576b07║一同也。果中第三時眾懷疑致請。因中第
T33n1715_p0576b08║二舍利弗等懷疑致請此二同也。果中第四
T33n1715_p0576b09║廣說開近顯遠斷疑生信。因中第三廣說開
T33n1715_p0576b10║三顯一斷疑生信此三同也。蓋是三段名同
T33n1715_p0576b11║三段意異也。一異者果中有別序因中無別
T33n1715_p0576b12║序。果中無別流通因中有別流通是一異也。
T33n1715_p0576b13║今明因中無別序果中無別流通者此同。是
T33n1715_p0576b14║近故。何以故然。今明因中無別序者此去
T33n1715_p0576b15║通序近不假立別序也。果中無別流通此去
T33n1715_p0576b16║總流通近不假立別流通也。復言因有別流
T33n1715_p0576b17║通果中有別序者此同。是遠也。今明因中有
T33n1715_p0576b18║別流通此去總流通遠。是故立別流通。明
T33n1715_p0576b19║果中有別序者此去通序遠是故立別序也。
T33n1715_p0576b20║二流通各有三段者。化他流通中有三段者。
T33n1715_p0576b21║第一分別功德品中從彌勒偈後長行初佛告
T33n1715_p0576b22║彌勒菩薩其有眾生聞佛壽命長遠如是乃至
T33n1715_p0576b23║能生一念信解以下半品經。隨喜功德品法
T33n1715_p0576b24║師功德品常不輕品凡有三品半經。先明弘
T33n1715_p0576b25║經益物者勳重報深命覓弘經之人。第二從
T33n1715_p0576b26║神力品初五行一文明下方踊出菩薩堪弘經
T33n1715_p0576b27║者受命流通也。第三從神力品中爾時世尊
T33n1715_p0576b28║於文殊師利等大眾前現大神力以下半品。
T33n1715_p0576b29║囑累品藥王菩薩品妙音菩薩品觀世音菩薩
T33n1715_p0576c01║品陀羅尼品妙莊嚴王品凡六品半經。正明
T33n1715_p0576c02║如來以經付囑也。自行流通中有三段者。第
T33n1715_p0576c03║一經家先明普賢菩薩為勸發故從東方來此
T33n1715_p0576c04║土也。第二從白言以下正明普賢菩薩與佛
T33n1715_p0576c05║問答緣是得勸發時眾。四種聞經因緣生受
T33n1715_p0576c06║持之意也。第三從說是普賢菩薩勸發品時
T33n1715_p0576c07║盡經廣明時眾聞法得益多少。結成自行之
T33n1715_p0576c08║義也。問者言第一通序亦是別序何以知然
T33n1715_p0576c09║故如王城之處得說此經不得說涅槃經。呴尸
T33n1715_p0576c10║城處得說涅槃不聞說法華。如此流例處所
T33n1715_p0576c11║各別事義不同豈非別序。解釋者言。不無
T33n1715_p0576c12║此義。今所論者諸經明住處相與為證我聞
T33n1715_p0576c13║不謬故成通敘言不無此義者故如諸經同聞
T33n1715_p0576c14║人。使有兩義有通序義。是故通序中有。又
T33n1715_p0576c15║有別序義。下別序中言爾時世尊四眾圍繞。
T33n1715_p0576c16║四眾即是前同聞人。又如涅槃經中通序中
T33n1715_p0576c17║與八十億比丘俱。下別序又言時八十億比
T33n1715_p0576c18║丘俱。彼此兩經前出為證一時。後出為正說
T33n1715_p0576c19║作序也。難者言通中有五序。證信義同。故
T33n1715_p0576c20║稱通序。別中有五序望正說義等。亦是通序。
T33n1715_p0576c21║二義既齊亦可前稱別序後稱通序。解者言
T33n1715_p0576c22║前證五義同更無別。後望正說更有別意。
T33n1715_p0576c23║何者此經五別為因果作序。大經五別為常
T33n1715_p0576c24║住為序。意致不同義則顯然。今言如是者此
T33n1715_p0576c25║是通序之第一也。有人解言。文則稱如理則
T33n1715_p0576c26║稱是。又有人言如明無異是辨無非也。　今
T33n1715_p0576c27║一家所習言如是。兩字更無別意。正為總舉
T33n1715_p0576c28║一部經為我聞作詮敘。言如是一部經我佛
T33n1715_p0576c29║邊聞也。我聞者此是通序中第二。表明阿
T33n1715_p0577a01║難述而不作。正言如是一部法華經我從佛
T33n1715_p0577a02║邊聞。非我自造。所以爾者。但佛在世時開教
T33n1715_p0577a03║度人明理化物。尚有性執取斜見不信受者。
T33n1715_p0577a04║況如來我滅後人情澆偽率易可化。然阿難
T33n1715_p0577a05║實處亦可已成種覺。借其學位無謝法王今
T33n1715_p0577a06║據跡談事。是三乘之中小乘學人等是小乘。
T33n1715_p0577a07║小乘之中自有四果。阿難是初果須陀洹位。
T33n1715_p0577a08║忽登法座有所宣說。撫臆論心未易可信。但
T33n1715_p0577a09║不達之徒多以小廢道。如來既懸見末代有
T33n1715_p0577a10║必然之事。是故誡敕阿難出經之時先白四
T33n1715_p0577a11║眾言如是。一部經我從佛邊聞非自造。于
T33n1715_p0577a12║時四眾既意重如來心尊至極。聞傳佛語信
T33n1715_p0577a13║受無疑。是故維摩經言諸有所作亦不唐捐。
T33n1715_p0577a14║此之謂也。師習不同意致如此也一時者此
T33n1715_p0577a15║是通序中第三。明阿難佛語可傳之意不虛。
T33n1715_p0577a16║此經既是如來應機適會之教云何祕而不
T33n1715_p0577a17║傳。夫涉言化物凡有兩種。一不見根性盲心
T33n1715_p0577a18║說法。二審見根性明理化物。然不見根性而
T33n1715_p0577a19║說法者凡有三種。一者闇會前人根性。此則
T33n1715_p0577a20║益而不損。二者不稱所宜此則損而不益。三
T33n1715_p0577a21║者承平不益不損也。見根性中乃有差降。今
T33n1715_p0577a22║論極照莫過如來說法唯益不損。是故可傳。
T33n1715_p0577a23║今言一時正明此教與機同會無差。故如此人
T33n1715_p0577a24║且時堪聞三段。如來即於且為說三段。四諦
T33n1715_p0577a25║亦然。但不見機者有逗機之過。有後機之失。
T33n1715_p0577a26║如來無有逗機之過後機之失。故稱一時也。
T33n1715_p0577a27║佛住王舍城此下是第四出說經之處。此
T33n1715_p0577a28║住處即證成我聞。汝言如是一部經我從佛
T33n1715_p0577a29║邊聞。若使審憶聞經之處。我聞之言可得信
T33n1715_p0577b01║受。若不憶聞經之處我聞之言云何可信。是
T33n1715_p0577b02║故出聞經之處證我聞不謬也。今就此出說
T33n1715_p0577b03║經之處自有二階。一廣二狹。王舍城是廣也。
T33n1715_p0577b04║然外國之法國若大者別有國名。國若小者
T33n1715_p0577b05║從城立號。但王城因緣從來舊聞不假記也。
T33n1715_p0577b06║耆闍崛山中此是第二階的出住處。然王城
T33n1715_p0577b07║處凡有五山。未知如來的在何山。今的明佛
T33n1715_p0577b08║在耆闍崛山中說法華經。外國言耆闍崛山
T33n1715_p0577b09║此方言靈鷲。言此山中往古諸人服藥學道
T33n1715_p0577b10║成仙。又山頂有似鷲鳥故言靈鷲山也。　與
T33n1715_p0577b11║大比丘眾此下訖退坐一面是第五出同聞眾
T33n1715_p0577b12║證成一時。前言應機之教不可不傳。今未知
T33n1715_p0577b13║與誰根性相應。今出此徒眾明與此萬二千
T33n1715_p0577b14║人根性相應。乃至天龍八部相應也。難者
T33n1715_p0577b15║言。何故不證成如是耶。解言如是兩字止為
T33n1715_p0577b16║總舉一部經更無餘意。不假證也。　今就此
T33n1715_p0577b17║同聞眾中自有三段。第一人先列聲聞眾。第
T33n1715_p0577b18║二從菩薩摩訶薩以下即列菩薩眾也。第三
T33n1715_p0577b19║從爾時釋提桓因下訖退坐一面列凡夫眾
T33n1715_p0577b20║也。但眾來之始未必如此。黑白前後無的次
T33n1715_p0577b21║第。蓋是出經者比次前後令條然可視。又
T33n1715_p0577b22║欲分別高下目銘凡聖致使有此次第也。又
T33n1715_p0577b23║意致尋求則有事有理。所言事者聲聞常在
T33n1715_p0577b24║佛左右。旦夕承奉不辨於遊方益物。唯護戒
T33n1715_p0577b25║清淨形跡交密。是故在前而列。尚其親密之
T33n1715_p0577b26║懷。菩薩既以慈悲為先荷護度人為誓。無方
T33n1715_p0577b27║利物化他為務。不得常在佛側旦夕侍覲。形
T33n1715_p0577b28║跡交疏於中而列也。凡夫進則不及菩薩退
T33n1715_p0577b29║則有謝聲聞。唯以五塵自呴受愛染為累。
T33n1715_p0577c01║是故經家貶其凡猥在後而列也。理者聲聞
T33n1715_p0577c02║背生死苦樂涅槃樂。凡夫樂生死苦背涅槃
T33n1715_p0577c03║樂。是故聲聞在前凡夫在後。何以知然。聲聞
T33n1715_p0577c04║之人為三毒所惱八苦所煎。是故棄背生死
T33n1715_p0577c05║之苦樂求涅槃之樂。凡夫愛著有為憎壞無
T33n1715_p0577c06║為。菩薩則兩捨居空雖樂涅槃不同聲聞。畏
T33n1715_p0577c07║生死苦自求涅槃。雖樂生死不等凡夫有愛
T33n1715_p0577c08║著之心。但為求化他常求利物。是故維摩經
T33n1715_p0577c09║言不捨有為不住無為此之謂也。二意如此
T33n1715_p0577c10║三眾可見。　今且就列聲聞眾中自有兩段。第
T33n1715_p0577c11║一意學無學二千人以來先列聲聞比丘眾僧
T33n1715_p0577c12║也。第二從摩訶波闍波提下竟耶輸陀羅此
T33n1715_p0577c13║則列聲聞比丘尼眾也。所以有此兩段者為
T33n1715_p0577c14║欲取男女尊卑兩別也。又就僧尼兩眾之中
T33n1715_p0577c15║各有二段。僧眾二者第一與大比丘眾下竟
T33n1715_p0577c16║大阿羅漢詺為有名聞眾。何以知然。此一萬
T33n1715_p0577c17║二千比丘常隨如來處處說法。天上人間殊
T33n1715_p0577c18║方異國遠近知聞詺為有名聞眾也。第二從復
T33n1715_p0577c19║有學無學二千人以下詺為小名聞眾。未必
T33n1715_p0577c20║常隨如來不盡為遠近知識也。尼眾亦然至
T33n1715_p0577c21║時當道。今且就初眾中自有六段。第一先談
T33n1715_p0577c22║人類第二稱眾數第三明階位位登無學第四
T33n1715_p0577c23║歎德第五列名第六如是下即釋疑結句也。
T33n1715_p0577c24║今言與大比丘眾者此是第一明其是出家丈
T33n1715_p0577c25║夫之類也。問者言何故不得羅漢是類比丘
T33n1715_p0577c26║是位耶。解釋者言。所言位者本據得果報
T33n1715_p0577c27║處。今云羅漢此則位居極果。何異初地二地
T33n1715_p0577c28║之位。但菩薩心行長廣唯製因位。聲聞情
T33n1715_p0577c29║意狹劣唯製果位。此處為異也。難者又云。今
T33n1715_p0578a01║言比丘即是出家之位非在家之位。解云不
T33n1715_p0578a02║無此義但此處義隱。今就出家眾中明其有
T33n1715_p0578a03║類有位。何異俗間仕官之人亦有類有位耶。
T33n1715_p0578a04║比丘是天竺語此間無的名翻譯。古舊相傳
T33n1715_p0578a05║皆以三德釋之。若使備此三德乃稱比丘。何
T33n1715_p0578a06║者一曰怖魔二言破惡三者乞士也。魔羅是
T33n1715_p0578a07║外國語此方言殺者。若通途為論一切惡知
T33n1715_p0578a08║識盡皆是魔。今的明者據第六天魔。然第六
T33n1715_p0578a09║天魔未必常爾但偶於釋迦一化不信正道。
T33n1715_p0578a10║今一人出家魔宮振動。所以爾者此人發意
T33n1715_p0578a11║踰越生死永棄五塵出魔境界。非止滅魔一
T33n1715_p0578a12║人。然此人復有一燈之化。是故魔宮振動六
T33n1715_p0578a13║師慴怖也。第二破惡者即是修戒定慧防身
T33n1715_p0578a14║口七支諸惡及意地三毒四倒九十八使。此
T33n1715_p0578a15║使諸惡法是累中之甚妨道之巨患也。第三
T33n1715_p0578a16║乞士者夫出家之人不可終日自營。非唯增
T33n1715_p0578a17║長貪愛故亦妨亂行道雖。然本出家之意以
T33n1715_p0578a18║身許道。但有累之身未能亡[口*食]。復應將護身
T33n1715_p0578a19║命行道進德。不可空棄一身徒勞剪落。應
T33n1715_p0578a20║須攜缽到家資身行道。是故淨乞自活表示
T33n1715_p0578a21║清素。又此三德次第相成。問此人何故猶能
T33n1715_p0578a22║怖魔餘人不能。只由此人能破煩惱惡故。
T33n1715_p0578a23║復問此人何故能破煩惱惡。只由淨乞自活
T33n1715_p0578a24║也。　萬二千人俱此是第二稱其數也。　皆是
T33n1715_p0578a25║阿羅漢此是第三明此一萬二千人階位。位
T33n1715_p0578a26║登無學也。羅漢亦是天竺正音於此亦無的
T33n1715_p0578a27║翻譯。相傳舊解亦以三德釋之。備此三德乃
T33n1715_p0578a28║稱羅漢。何者第一不生第二殺賊第三言應
T33n1715_p0578a29║供也。若使此人後猶生三界流轉六道者非
T33n1715_p0578b01║謂羅漢。今明羅漢之人一殂之後不復受生。
T33n1715_p0578b02║既斷絕生因生果亦亡。故言我生已盡梵行
T33n1715_p0578b03║已立所作已辦不受後有。此之謂也。第二言
T33n1715_p0578b04║殺賊者。賊之為用能奪人財寶傷人身命。
T33n1715_p0578b05║今明九十八使煩惱諸賊無過瞋恚斷人慧
T33n1715_p0578b06║命。是故遺教經言。劫功德賊無過瞋恚。明
T33n1715_p0578b07║諸羅漢結賊已亡功德不失慧命長存。是故
T33n1715_p0578b08║維摩經云行羅漢慈破結賊故。第三應供者
T33n1715_p0578b09║此人智斷既圓堪生物福。亦取譬良田有秋
T33n1715_p0578b10║收之實。是故下經文言我等今者真阿羅漢。
T33n1715_p0578b11║一切皆受人天供養。又此三德亦得相成。
T33n1715_p0578b12║只問此人死後何故不生。正由殺煩惱賊。又
T33n1715_p0578b13║問此人何故能殺煩惱賊。由有應供之德故。
T33n1715_p0578b14║亦有倒相生義那得有此應供之德。只由殺
T33n1715_p0578b15║煩惱賊故云何得知殺煩惱賊。此人死後不
T33n1715_p0578b16║復受生也。今將比丘三德來成羅漢三德。
T33n1715_p0578b17║用羅漢三義呼比丘三義。何者比丘怖魔之
T33n1715_p0578b18║德以成羅漢不生之德。比丘破惡之德以成
T33n1715_p0578b19║羅漢殺賊之德。比丘乞士之德以成羅漢應
T33n1715_p0578b20║供之德。出家之始詺為怖魔者為令終成不
T33n1715_p0578b21║生之德。若唯存怖魔名不成不生之德者。雖
T33n1715_p0578b22║有怖魔之名無有怖魔之實。若使在始有怖
T33n1715_p0578b23║魔之名終成不生之德者。真是怖魔也。破惡
T33n1715_p0578b24║之德又成殺賊者故。如臨陣執刃能令前陣
T33n1715_p0578b25║星散者。此則破而非殺。若使執刃能入陣能
T33n1715_p0578b26║令當卻無遺亡頭失首者乃稱殺賊。然九十
T33n1715_p0578b27║八使有根本枝條。若使出家之名有始折伏
T33n1715_p0578b28║枝條終則永斷根本。可謂真殺賊也。乞士之
T33n1715_p0578b29║名成應供者。在始雖復到家至戶淨乞活命。
T33n1715_p0578c01║然未盡活命之方終則端坐。侍至事同化他。
T33n1715_p0578c02║是故如來立比丘三義令終成羅漢三德。名
T33n1715_p0578c03║不徒設意致如此也。　諸漏已盡此下是第四
T33n1715_p0578c04║歎德凡有五句。詺為依位歎德。初言諸漏已
T33n1715_p0578c05║盡無復煩惱。此兩句歎羅漢不生之德。根本
T33n1715_p0578c06║無明本是漏也。今所明者是業及潤生。明諸
T33n1715_p0578c07║阿羅漢業及煩惱生因既盡故言不生也。逮
T33n1715_p0578c08║得己利此一句即歎羅漢應供之德。明諸羅
T33n1715_p0578c09║漢智斷既圓堪受物供應養即是己利也。盡
T33n1715_p0578c10║諸有結心得自在此兩句即歎羅漢殺賊之
T33n1715_p0578c11║德。盡諸有結此句正歎殺賊。心得自在此句
T33n1715_p0578c12║結成。欲明諸結盡時心得自在。心得自在時
T33n1715_p0578c13║諸結盡其無前後。而義有始終。只得言諸結
T33n1715_p0578c14║盡故心自在。不得言心自在故諸結盡也。　其
T33n1715_p0578c15║名曰此下是第五列名。雖有一萬二千羅漢
T33n1715_p0578c16║今略列二十二。又阿若憍陳如者。阿之言無
T33n1715_p0578c17║若之言智。詺為無智。憍陳如是外國姓此方
T33n1715_p0578c18║無翻。所以爾者佛未出時此人是外道唯計
T33n1715_p0578c19║有為病。如來出世知其根熟為說無生空理
T33n1715_p0578c20║後得羅漢。明此人從無生空理生智故言無
T33n1715_p0578c21║智憍陳如也。摩訶迦葉者摩訶言大迦葉是
T33n1715_p0578c22║姓此翻為龜也。所以呼為大者異不三小迦
T33n1715_p0578c23║葉故呼此人為大也。優樓頻螺迦葉此下三
T33n1715_p0578c24║人皆是兄弟。領五百徒眾各在一處。迦葉猶
T33n1715_p0578c25║是姓也。優樓頻螺者是外國音此間翻為木
T33n1715_p0578c26║蓏林。明此人昔領徒眾住在木蓏林中今
T33n1715_p0578c27║因本住處為名也。伽耶迦葉者昔日亦是外
T33n1715_p0578c28║道。其人事火領五百徒眾住在伽耶城中。
T33n1715_p0578c29║如來往化即捨邪徒正得羅漢道。仍以本所
T33n1715_p0579a01║住城為名也。那提迦葉迦葉猶是姓也。那提
T33n1715_p0579a02║者河名也。昔是外道其人事外神領五百徒
T33n1715_p0579a03║眾住在那提河邊。值佛受道得羅漢道猶以
T33n1715_p0579a04║昔河為名也。舍利弗者亦是外國音舍利言
T33n1715_p0579a05║身弗之言子。其母名身故言身子。後得羅漢
T33n1715_p0579a06║其人聰明第一也。大目揵連者亦是外國姓
T33n1715_p0579a07║此方無翻。字狗律陀是樹神名也。其母無
T33n1715_p0579a08║兒恒祠樹神乞子。後得子時其不達業行謂
T33n1715_p0579a09║言樹神所惠。因此立名但謂狗律陀也。既
T33n1715_p0579a10║值如來得阿羅漢果其人神通第一。又與舍
T33n1715_p0579a11║利弗至心周旋要先得道者誓相報語也。摩
T33n1715_p0579a12║訶迦旃延者摩訶大也旃延是姓。既得羅
T33n1715_p0579a13║漢其人論義第一也。阿[少/兔]樓馱者亦是外國
T33n1715_p0579a14║音此間翻者阿之言無[菟-?+?]樓馱言貧。謂無貧
T33n1715_p0579a15║比丘。此羅漢乃非多積財寶但凡所至處衣
T33n1715_p0579a16║服飲食觸事勝人。此人昔日五百世中廣行
T33n1715_p0579a17║布施給救貧窮。今餘報未盡稱無貧。劫賓那
T33n1715_p0579a18║者亦是外國語此間翻言坊宿。正言此人在
T33n1715_p0579a19║僧坊中宿。如來知其根熟仍化作老比丘。
T33n1715_p0579a20║與同共宿即於爾夜化令得道故言坊宿也。
T33n1715_p0579a21║又解言此人是劫賓國人從國受名。前解必
T33n1715_p0579a22║然後未必爾也。憍梵波提者外國名此間言
T33n1715_p0579a23║牛齝比丘。此人雖得羅漢猶有二事似牛。
T33n1715_p0579a24║一者口中空喘二者其腳跡似牛蹄。常被諸
T33n1715_p0579a25║比丘諸譏笑。如來神力接置梵宮然諸天不
T33n1715_p0579a26║笑故接置天宮。仍說往緣謂。此人昔日五百
T33n1715_p0579a27║世常作牛王。是故無量壽經言尊者牛王即
T33n1715_p0579a28║其人也。離波多者此間言星宿比丘。其母無
T33n1715_p0579a29║兒恒拜求星神後得有子。既不達業行謂為
T33n1715_p0579b01║星惠故言星宿。亦言假合身也。畢陵伽波蹉
T33n1715_p0579b02║者亦是外國語此間言餘習比丘。罵恒水神
T33n1715_p0579b03║事也。諸比丘問佛佛說因緣。謂昔五百世中
T33n1715_p0579b04║常作獄卒既得羅漢猶有餘習也。薄呴羅者
T33n1715_p0579b05║此間翻言善容比丘。能舉動容儀可觀也。
T33n1715_p0579b06║又持一不殺戒得五不死報也。摩訶狗絺羅
T33n1715_p0579b07║者此間翻言摩訶謂大也絺呴羅言膝。謂大
T33n1715_p0579b08║膝比丘即是。長爪梵志是人舍利弗舅也。難
T33n1715_p0579b09║陀者譯為歡喜。明其人過去世中常行忍辱。
T33n1715_p0579b10║今身見者皆生歡喜。又即是佛弟也。孫陀羅
T33n1715_p0579b11║難陀是佛小弟。其人在俗有婦名孫陀利。今
T33n1715_p0579b12║舉其婦標之令知是小弟也。其人雖得羅漢
T33n1715_p0579b13║但餘習未盡。於祇陀林中常行不等之心。
T33n1715_p0579b14║現在作羯磨師。過去有分魚等事也。富樓那
T33n1715_p0579b15║者姓彌多羅尼子者此翻為滿願子也。是故
T33n1715_p0579b16║無量壽言尊者滿願子即其人也。須菩提者
T33n1715_p0579b17║譯為善吉明其人有德常以吉事利人。所以
T33n1715_p0579b18║爾者此人昔於福田所生嫌嫉之心。仍流轉
T33n1715_p0579b19║地獄無窮受苦。今者立誓誓不惱他。是故涅
T33n1715_p0579b20║槃經云若有眾生嫌我坐者。我當終身立不
T33n1715_p0579b21║移處。行臥亦爾。誓有所為作於物為吉也。
T33n1715_p0579b22║阿難者譯為無染。其人形容可愛常隨如來。
T33n1715_p0579b23║人中天上瞻五塵之色見可愛之境。常求利
T33n1715_p0579b24║物無有愛染之心。又得須陀洹果總持第一
T33n1715_p0579b25║也。羅[目*侯]羅者譯為障。由塞鼠穴因緣。六年
T33n1715_p0579b26║處胎因此名為覆障比丘亦得須陀洹果也。
T33n1715_p0579b27║如是眾所知識此下第六段釋疑總結。時眾
T33n1715_p0579b28║疑言萬二千人中唯有一萬一千九百九十八
T33n1715_p0579b29║人是阿羅漢。阿難與羅[目*侯]羅此二人自是須
T33n1715_p0579c01║陀洹學人之類。今何故與無學人同耶。解言
T33n1715_p0579c02║此二人雖是學人然為大眾亦知識。是故類
T33n1715_p0579c03║入有名聞中與大。大阿羅漢等問者又言。
T33n1715_p0579c04║頗有小阿羅漢故今言大阿羅漢耶。解言羅
T33n1715_p0579c05║漢位齊實無大小。今形七種學人詺為大也。
T33n1715_p0579c06║問者又言七種學人不名羅漢何所形耶。解
T33n1715_p0579c07║言聖人立名有通有別。別則不爾通則皆然。
T33n1715_p0579c08║何異須陀洹人亦名為學。　復有學無學二千
T33n1715_p0579c09║人僧眾中本有二。此下是第二呼為少名聞
T33n1715_p0579c10║眾。未必常隨如來也。就此眾中准前亦應有
T33n1715_p0579c11║六義。但前眾既已備明六段。今此眾中唯有
T33n1715_p0579c12║兩段。第一言學無學即是談其階位但出二
T33n1715_p0579c13║種。初言學即是七種學人也。次言無學即羅
T33n1715_p0579c14║漢無學也。第二言二千人即是談其數也。
T33n1715_p0579c15║摩訶波闍出家聲聞眾中有二。此下是第二
T33n1715_p0579c16║列尼眾亦證同聞也。又言尼眾亦有二種。初
T33n1715_p0579c17║有名聞後是有小名聞。第一言摩訶波闍波
T33n1715_p0579c18║提比丘尼詺為有名聞眾。何以知之。備二義
T33n1715_p0579c19║故。一在家為論即是佛姨母。為如來所尊。
T33n1715_p0579c20║二就法義。蓋是女人中出家先首。為大眾
T33n1715_p0579c21║知識故在先而列。第二言耶輸陀羅比丘尼
T33n1715_p0579c22║此詺為小名聞眾。何以知之。亦有二意。一
T33n1715_p0579c23║者在俗時不為如來所尊。二者法中往取。此
T33n1715_p0579c24║人出家復晚不盡遠近知聞形前尼眾呼為小
T33n1715_p0579c25║名聞也。各有三義今就有名聞眾中有三義
T33n1715_p0579c26║者。第一言摩訶波闍波提此是出其名也。
T33n1715_p0579c27║摩訶言大也波闍波提言愛道。謂大愛道也。
T33n1715_p0579c28║第二言比丘尼此即談其人類明其出家女人
T33n1715_p0579c29║類也。與眷屬六千人俱此是第三敘其眷屬
T33n1715_p0580a01║少多也。　羅[目*侯]羅母此下是第二少名聞尼眾
T33n1715_p0580a02║亦有三義。初言耶輸陀羅此則出其名也。
T33n1715_p0580a03║第二言比丘尼即是人類也。第三言與眷屬
T33n1715_p0580a04║俱此即明眷屬多少也。　菩薩摩訶薩此下是
T33n1715_p0580a05║第二列菩薩眾所以中者意亦如前也。今就
T33n1715_p0580a06║此眾中亦有六段。第一談其人類也。第二
T33n1715_p0580a07║敘其數第三明其階位。第四歎德第五列名
T33n1715_p0580a08║第六舉類舉數總結也。今言菩薩摩訶薩者
T33n1715_p0580a09║先談其人類是大乘人類也。若具存外國名
T33n1715_p0580a10║應云摩訶菩提薩埵。譯摩訶言大菩提稱道
T33n1715_p0580a11║薩埵云心言大道心人也。夫稱大道心人
T33n1715_p0580a12║必有二義。一長二廣。遠求佛果不中途取證
T33n1715_p0580a13║此心曰長。發意兼濟此心稱廣。然二乘不逮
T33n1715_p0580a14║貶其狹短有謝菩薩也。　八萬人此是第二
T33n1715_p0580a15║敘其數也。　皆於阿耨多羅三藐三菩提不
T33n1715_p0580a16║退轉。此是第三談其階位。但此中所談據八
T33n1715_p0580a17║地已上。明此諸菩薩居在不退位中。夫退有
T33n1715_p0580a18║三種。一者位退二者行退三念退。自六心以
T33n1715_p0580a19║還輕毛位信首五根未成。遇惡友時能斷善
T33n1715_p0580a20║根退入惡流故稱位退也。　第二從七心以上
T33n1715_p0580a21║訖六地以還詺為行退。正明入忍之行有退
T33n1715_p0580a22║失也。第三七地一地呼為念退。正明二諦之
T33n1715_p0580a23║念不恒故言念退。然退之中亦有不退之義。
T33n1715_p0580a24║何以知之。夫一善染神歷劫不杇是習因之
T33n1715_p0580a25║義不亡。招樂之義不失應非是退。但六心以
T33n1715_p0580a26║還唯有一善染神不退。復有三種退義。即是
T33n1715_p0580a27║位退行退念退。是故不得受不退之名也。
T33n1715_p0580a28║又七心以上六地以還亦有不退之義。位登
T33n1715_p0580a29║信首五根不復流轉。乃至初地以上六地以
T33n1715_p0580b01║還心會無相之境意入二諦之中。是故維摩
T33n1715_p0580b02║經言受不退常寂然。所以不受不退名者。
T33n1715_p0580b03║但位雖不退猶有兩退之義。一明入忍之行
T33n1715_p0580b04║相似無漏無得而失。二明二諦之念不恒現
T33n1715_p0580b05║在前。是故受行退之名也。七地菩薩位登
T33n1715_p0580b06║初忍實無退失。入忍諸行興心即得。但雜
T33n1715_p0580b07║相煩惱未盡猶有出入觀異。致令二諦明解
T33n1715_p0580b08║不恒現在前。故受念退之名也。今明八地以
T33n1715_p0580b09║上菩薩永絕下地三種退義。位登法流長不
T33n1715_p0580b10║出觀。念念皆明豈有念退。所以爾者。有其二
T33n1715_p0580b11║義。一明位登此地不復進退學。二明枝惡未
T33n1715_p0580b12║盡唯斷根本也。所以言於三菩提不退者。
T33n1715_p0580b13║三菩提者正遍知道也。道者即是因也。正明
T33n1715_p0580b14║此諸菩薩於無上正遍知因中不復退轉也。
T33n1715_p0580b15║皆得陀羅尼此下是第四歎德段也。　凡有十
T33n1715_p0580b16║二句合作四重。又合四重以為兩雙。何者初
T33n1715_p0580b17║有三句歎德。第二從供養無量下有三句詺
T33n1715_p0580b18║為歎行。第三從以慈修身下有四句名為歎
T33n1715_p0580b19║體。第四從名稱普聞以下有兩句詺為歎名
T33n1715_p0580b20║也。所以為兩雙者前二是德行後二是體名。
T33n1715_p0580b21║所以先歎德行後歎體名者。夫言體名則善
T33n1715_p0580b22║惡通有凡聖皆然。如來有體闡提不無。若言
T33n1715_p0580b23║佛最善人便有體者則闡提極惡應無有體。
T33n1715_p0580b24║而今佛與闡提皆有體者。故知好惡不在體
T33n1715_p0580b25║也。名亦如此。如來妙響流播共聞闡提惡名
T33n1715_p0580b26║天下皆知。故名體通漫凡聖皆有也。欲驗真
T33n1715_p0580b27║偽未若有德有行。是故先歎德行後及體名
T33n1715_p0580b28║問者言等是先歎。何故先歎其德後歎行耶。
T33n1715_p0580b29║解言為二義。一言德據其果行據因。二者
T33n1715_p0580c01║言德據現在為用。行據往日修習。果與現在
T33n1715_p0580c02║二義相會。因與往日二義相符。是故先歎其
T33n1715_p0580c03║德後歎行也。問者言體名云何解。言亦有內
T33n1715_p0580c04║外何以知然。要先有好體然後有勝名外聞。
T33n1715_p0580c05║是故先歎其體後歎名也。又就此四段歎中
T33n1715_p0580c06║各開為二。歎德中有二者。第一言皆得陀羅
T33n1715_p0580c07║尼樂說辯才。此兩句先歎內德後一句名為
T33n1715_p0580c08║外化。陀羅尼是外國語此間譯為總持。十
T33n1715_p0580c09║方諸佛所說妙法皆能總持也。樂說辯才者
T33n1715_p0580c10║有人解言是外化。德正言樂為人說也。今
T33n1715_p0580c11║一家所習猶是內德。何以知然。有二義故。一
T33n1715_p0580c12║理二教。理者本言四辯是智門非是功德。
T33n1715_p0580c13║智慧門中本無外化。今言樂說辯才即是四
T33n1715_p0580c14║辯中之一。云何是化耶。教者即大品經云解
T33n1715_p0580c15║法智慧名為法辯。解義智慧名為義辯。解辭
T33n1715_p0580c16║智慧名為辭辯。緣樂說智慧名樂說辯。緣
T33n1715_p0580c17║樂說者只是前人機也。如聲聞之機樂聞四
T33n1715_p0580c18║諦緣覺之人樂聞因緣。只知前人所樂之法。
T33n1715_p0580c19║法是前境今舉境目智故言樂說辯也。轉不
T33n1715_p0580c20║退法輪者。第三句是歎德中第二意。名為外
T33n1715_p0580c21║化。正明八地以上境智。輪者借譬為名也。
T33n1715_p0580c22║世間者明輪有摧伏之義。今明輪體取八地
T33n1715_p0580c23║以上境智無三退名為不退法輪。而俱滿眾
T33n1715_p0580c24║生之性喻若輪體之圓也。能令凡得聖如輪
T33n1715_p0580c25║轉義也。能折伏眾生之煩惱如輪有摧伏義
T33n1715_p0580c26║也。說此八地以上境智以與前人故言轉不
T33n1715_p0580c27║退法輪也。歎行中有二者。初兩句正歎行
T33n1715_p0580c28║後一句證成。供養無量百千諸佛此句先歎
T33n1715_p0580c29║菩薩殖行之始也。於諸佛所殖種德本此句
T33n1715_p0581a01║歎行終也。此二句正歎行。但八地以上是眾
T33n1715_p0581a02║德。七地以還是眾德之本常為諸佛之所稱
T33n1715_p0581a03║歎。此一句是第二證成歎行。不同二乘之行
T33n1715_p0581a04║或歎或毀。初云隨順我法我即歡喜復毀言
T33n1715_p0581a05║燋穀種也。歎體中有二者。一句歎身三句歎
T33n1715_p0581a06║心。初言以慈修身此句歎身。問者言八地以
T33n1715_p0581a07║上唯有智慧云何有身。解者言本談應身豈
T33n1715_p0581a08║有實報。所以爾者。由曠劫行慈慈本利物。
T33n1715_p0581a09║應身得有由慈悲力。是故與樂拔苦不關餘
T33n1715_p0581a10║德也。善入佛慧此下三句是第二詺為歎心
T33n1715_p0581a11║又此三句即作三慧初善入佛慧此句明照
T33n1715_p0581a12║空之慧。但初地以上七地以還亦入佛慧未
T33n1715_p0581a13║得稱善。唯有八地一入法流常照無生故言
T33n1715_p0581a14║善也。第二言通達大智此句明照有之智也。
T33n1715_p0581a15║第三到於彼岸此句即總結空有。所以善入
T33n1715_p0581a16║所以通達者良由到彼岸故也。夫理有淺深
T33n1715_p0581a17║智成大小。七地以還未入法流名為此岸。八
T33n1715_p0581a18║地以上常照二諦。長不出觀名為彼岸也。
T33n1715_p0581a19║名稱普聞此下兩句是第四歎名亦有二者
T33n1715_p0581a20║初句正歎其名。明此諸大士德行高遠名播
T33n1715_p0581a21║之道有識含情無不共知也。第二言能度無
T33n1715_p0581a22║數百千眾生此即釋成此名。由此菩薩分身
T33n1715_p0581a23║救物是故天下共知故知釋成也。其名曰此
T33n1715_p0581a24║下是第五略列十八菩薩名也。如是等菩薩
T33n1715_p0581a25║竟八萬人是第六舉類舉數總結也。
T33n1715_p0581a26║爾時釋提桓因列同聞人有三段。此下竟退
T33n1715_p0581a27║坐一面是第三列凡夫眾。所以有後者意如
T33n1715_p0581a28║前述。今就此中有六種眾即成六段。第一
T33n1715_p0581a29║先列天眾第二列龍眾第三鬼神眾第四阿修
T33n1715_p0581b01║羅眾第五列金翅鳥眾第六人眾。今兩種料
T33n1715_p0581b02║簡初明不次第意。次明無六道意及無無色
T33n1715_p0581b03║意。所以別尊卑不次第者。但如來在人中說
T33n1715_p0581b04║法。阿闍世王即是王舍城主。主人有讓客之
T33n1715_p0581b05║義是故先列前五眾後又列人眾。又客眾之
T33n1715_p0581b06║中不次第者。但五客眾中天報最勝。是故先
T33n1715_p0581b07║列天眾後及餘道。若客眾次第列者天後列
T33n1715_p0581b08║修羅。但龍有兩義故勝。一者是天眷屬二者
T33n1715_p0581b09║於人有恩。龍能昇雲降雨似天義。是以世人
T33n1715_p0581b10║常言天雨有此兩德。是故在前。所以列鬼神
T33n1715_p0581b11║眾在次列者。然此眾悉諸天樂神隨諸天後
T33n1715_p0581b12║行。是故在之後列也。又此六段中無有六道。
T33n1715_p0581b13║何以故。地獄眾生罪障報深重不能得來唯
T33n1715_p0581b14║有五道也。所以有六段者但龍與金翅鳥同是
T33n1715_p0581b15║畜生。今離為兩眾故有六段也。又列天眾之
T33n1715_p0581b16║中有所不盡。唯列欲色界天不及無色。所以
T33n1715_p0581b17║爾者其二意。一據小乘經故彼處無有色。既
T33n1715_p0581b18║無有色不去不來。二明三界果報彼處最勝。
T33n1715_p0581b19║由著情深妨受正道即是長壽天難也。今且
T33n1715_p0581b20║就列天之中自有兩段。第一先列欲界諸天
T33n1715_p0581b21║第二列色界諸天也。列欲界天中又不盡。唯
T33n1715_p0581b22║列初二天後二天合有四天。略無中間二天
T33n1715_p0581b23║也。又不次第。釋提桓因者此是欲界第二天。
T33n1715_p0581b24║是佛天上檀越故在前列。外國名謂釋提桓
T33n1715_p0581b25║因譯言能為天主也。下名月普香寶光等皆
T33n1715_p0581b26║是帝釋輔臣故次第下列之也。四天王天此
T33n1715_p0581b27║則倒列欲界第一天。即是須彌四埵頭首亦
T33n1715_p0581b28║各有眷屬也。自在天子者是欲界第五化樂
T33n1715_p0581b29║天諸有所須能自化作也。大自在天子者即
T33n1715_p0581c01║是欲界第六天。他化自在天明諸所須皆是
T33n1715_p0581c02║他人化作也。略不列第三炎魔天第四兜率
T33n1715_p0581c03║他天。既列前後四天中間二天可知也。娑
T33n1715_p0581c04║婆世界主梵天王此下是列天中第二列色界
T33n1715_p0581c05║諸天。今言梵天王者即是初禪梵王也。尸
T33n1715_p0581c06║棄大梵者即是二禪梵王也。光明大梵者是
T33n1715_p0581c07║三禪梵王也。等即等第四禪天也。　有八
T33n1715_p0581c08║龍王此下是第二列龍眾也。此下龍神等四
T33n1715_p0581c09║眾例皆有三。一者總唱數二者列名三者總
T33n1715_p0581c10║結也。難陀者譯言歡喜。跋難陀者譯為善歡
T33n1715_p0581c11║喜也。變為人形佛邊聽法於人有染潤之恩
T33n1715_p0581c12║見人皆歡喜也。龍唯五時中不得變身。一
T33n1715_p0581c13║眠二睡三嗔四婬五死時也。娑加羅者因國
T33n1715_p0581c14║得名也。和修吉者譯為多頭即九頭龍王也。
T33n1715_p0581c15║德叉迦者譯為多舌也。阿那婆達多者譯言
T33n1715_p0581c16║無熱也。諸龍相與連甲中有小虫唼食。故
T33n1715_p0581c17║於熱沙中曝。復有熱沙之苦。唯此龍無小虫
T33n1715_p0581c18║故無熱沙之苦也。摩那斯者譯為大身則是
T33n1715_p0581c19║繞須彌七匝也。漚缽羅者池名也。此龍住
T33n1715_p0581c20║在[土*區]缽羅花池之中因池立名也。　有四緊
T33n1715_p0581c21║那羅王此下是第三列鬼神眾。皆是帝釋作
T33n1715_p0581c22║樂神。初有四神名為法樂。後有四神名為俗
T33n1715_p0581c23║樂也。緊那羅者翻為疑神也。初言法緊那羅
T33n1715_p0581c24║者此神絲竹之中顯出四諦之法。妙法緊那羅
T33n1715_p0581c25║者此神絲竹之內奏十二因緣法也。大法緊
T33n1715_p0581c26║那羅者此神絲竹之內顯出六度之法也。持
T33n1715_p0581c27║法緊那羅者應言總持法經文略。此神絲竹
T33n1715_p0581c28║之中并說三乘法輪也。有四乾闥婆王此下
T33n1715_p0581c29║四神是帝釋俗樂神。初言樂乾闥婆王者直
T33n1715_p0582a01║樂神無音聲者也。樂音者有音聲者也。美乾
T33n1715_p0582a02║闥婆者無音聲中勝者也。美音者音聲之中
T33n1715_p0582a03║勝者也。　有四阿修羅此下是第四列阿修
T33n1715_p0582a04║羅眾。阿之言無修羅言酒詺為無酒神。為下
T33n1715_p0582a05║善所得。實非是鬼其多諂曲貶為神。神之果
T33n1715_p0582a06║報率多嗜酒。此諸修羅神力因緣皆不飲酒
T33n1715_p0582a07║也。婆稚者譯為被縛。　毘摩質多羅有女名舍
T33n1715_p0582a08║脂。形容可愛為帝釋所重即納還天上以為
T33n1715_p0582a09║妃主。既主之後不與婦公交通。毘摩質多羅
T33n1715_p0582a10║王即遣波稚領兵征伐帝釋。帝釋既奉事如
T33n1715_p0582a11║來常誦波若神咒。咒力因緣即令波稚被縛
T33n1715_p0582a12║也。佉羅騫馱者譯言廣肩胛也。毘摩質多
T33n1715_p0582a13║羅者即是帝釋婦公相傳無翻也。羅[目*侯]阿修
T33n1715_p0582a14║羅者譯為覆障。其人手腳甚長有時以手障
T33n1715_p0582a15║掩日月故言覆障。　有四迦樓羅此下第五
T33n1715_p0582a16║列金翅鳥眾。有大威德故言大威德也。身
T33n1715_p0582a17║量實大故言大身。欲食諸龍常得滿足故言
T33n1715_p0582a18║大滿。欲食諸龍自在隨意故言如意也。
T33n1715_p0582a19║韋提希子此下是第六列人眾自有三。第一
T33n1715_p0582a20║列名阿闍世王母韋提希。今舉母名子故言
T33n1715_p0582a21║韋提希子也。外國言阿闍世此間譯言未怨
T33n1715_p0582a22║也。第二與眷屬若千人者總列眾類。第三
T33n1715_p0582a23║致敬。以此類上五眾。例應各禮佛足退坐一
T33n1715_p0582a24║面。經文略故無也。辨通序竟。　從爾時世
T33n1715_p0582a25║尊四眾圍繞以下竟品是第二詺為別序。正
T33n1715_p0582a26║明眾經各異部部不同之意。具如前述。又別
T33n1715_p0582a27║序有五亦如前釋。一者眾集二瑞相三疑念
T33n1715_p0582a28║四發問五答問序也。今就五別序中各開為
T33n1715_p0582a29║二。眾集序中二者第一正明眾集第二從供養
T33n1715_p0582b01║恭敬以下即敘眾集體宜也。今言四眾圍繞
T33n1715_p0582b02║者此是第一正明眾集也。雖有天龍八部莫
T33n1715_p0582b03║過四類。即出家四眾也。　供養恭敬此下
T33n1715_p0582b04║是第二敘眾集之體宜。就中自有總有別。初
T33n1715_p0582b05║言供養即是總。下別出三業供養。恭敬即身
T33n1715_p0582b06║業尊重即意業讚歎即口業。在口則譽揚聖
T33n1715_p0582b07║德意地則尊重如來。涉身則恭敬於佛。然
T33n1715_p0582b08║此諸句皆是經家語也。　為諸菩薩說大乘
T33n1715_p0582b09║經此下竟以佛舍利起七寶塔是第二瑞相
T33n1715_p0582b10║序。亦有兩段。第一先明現相於此土。第二
T33n1715_p0582b11║於此世界盡見彼土以下明現瑞相於他地。
T33n1715_p0582b12║此兩段中各有六段。今初段中六種瑞相者。
T33n1715_p0582b13║一說無量義經二入無量義定。三者天雨四
T33n1715_p0582b14║花。四者地六種動。五者大眾歡喜。六者佛
T33n1715_p0582b15║放勝光明。又此六種瑞相合成三雙。初一
T33n1715_p0582b16║雙者動則說法度人靜則入定觀理。此則動
T33n1715_p0582b17║靜相對。第二雙者上則明天雨四花下則明
T33n1715_p0582b18║地六種動。此則上下相對。第三雙者時眾
T33n1715_p0582b19║則內心歡喜如來則外放光明。此則內外
T33n1715_p0582b20║相對也。呼為瑞相者相據於外瑞據於內。
T33n1715_p0582b21║然相即是瑞。瑞亦即相。但密報稱瑞表異
T33n1715_p0582b22║稱相。何以知然。然將欲顯說一因一果之
T33n1715_p0582b23║理明三乘行人同歸成佛。以此六種相報眾
T33n1715_p0582b24║生呼之為瑞。即此六種表必說法華名為相
T33n1715_p0582b25║也。所以無量義經為法華作遊序者凡有
T33n1715_p0582b26║兩家解。一家解言。此經明無量萬善同歸
T33n1715_p0582b27║皆成佛道之義故名無量義經也。但法華
T33n1715_p0582b28║所明正言無二無三會三歸一。然無量義經
T33n1715_p0582b29║直明萬善成佛不言無二無三破三歸一與法
T33n1715_p0582c01║華有異。是故得有法華作遊序。第二家言。
T33n1715_p0582c02║無量義經明無生空理不可邊量往求故名無
T33n1715_p0582c03║量。即此空是萬有之義也。是則大品維摩亦
T33n1715_p0582c04║明無相空義。何故不為此經作序。伊家通言
T33n1715_p0582c05║居然如此。前明三乘後明一乘此是真序。更
T33n1715_p0582c06║欲何覓。解釋者言。五時次第不無此義。但執
T33n1715_p0582c07║義之家好序太過。今明為法華之序正明一
T33n1715_p0582c08║時一坐一部經教各自有序。何異五時之教皆
T33n1715_p0582c09║有序正流通。今明無量義經猶是堪聞法華
T33n1715_p0582c10║徒眾聞此經。但未說法華之前仍說無量義
T33n1715_p0582c11║經。大品維摩雖明無相空義猶言三家行因
T33n1715_p0582c12║為量三乘得果不同。然無量義經言夫行善
T33n1715_p0582c13║者皆得佛果。是故有異大品維摩。又直言萬
T33n1715_p0582c14║善成佛不明會三歸一。是故復異法華。既居
T33n1715_p0582c15║兩過之間。是故得為法華作序也。此經是
T33n1715_p0582c16║大乘教故言為諸菩薩說大乘經。是佛所重
T33n1715_p0582c17║故言佛所護念也。即用此經表必說法華。即
T33n1715_p0582c18║是相義。又有密報之能即是瑞義也。　佛
T33n1715_p0582c19║說此經已下此是第二瑞相。只說無量義經
T33n1715_p0582c20║竟仍入定之意。為欲譬坐令彌勒問於文殊。
T33n1715_p0582c21║若不入定彌勒便應問佛。是故入定興問有
T33n1715_p0582c22║由也。問者言。只應入法華三昧何故入無量
T33n1715_p0582c23║定耶。解釋者言。若入法華三昧云何得有為
T33n1715_p0582c24║法華序耶。無量義處者無量義經明萬善成
T33n1715_p0582c25║佛。佛果是無量義所歸之處。又明如來將欲
T33n1715_p0582c26║說法華義故。是故先入無量義定表必說法
T33n1715_p0582c27║華。即是相義密報時眾即是瑞也。　是時
T33n1715_p0582c28║天雨此下是第三明天雨四花以為瑞相。曼
T33n1715_p0582c29║陀羅花者譯為小白團花摩訶曼陀羅花者
T33n1715_p0583a01║譯為大白團花。曼殊沙花者譯為小赤團花。
T33n1715_p0583a02║摩訶曼殊沙花者譯為大赤團花也。雖有四
T33n1715_p0583a03║花今合為兩雙。前二白團花譬在家二眾。
T33n1715_p0583a04║後二赤團花譬出家二眾。雖兩雙有共一
T33n1715_p0583a05║意。何者欲明四眾昔來所行皆是花而未果
T33n1715_p0583a06║也。　又散佛及大眾者明眾生萬善花必得佛
T33n1715_p0583a07║果。是故花散佛及大眾也。表必說法華即是
T33n1715_p0583a08║相也。有密報之功即是瑞也。　普佛世界
T33n1715_p0583a09║六種震動此是第四瑞相。普是有緣感佛世
T33n1715_p0583a10║界以來皆悉振動。大地常安而今忽動。此即
T33n1715_p0583a11║奇事明義。但三乘行人人有六種執。執三
T33n1715_p0583a12║因三果言決定言決定不同。此即驚動執固
T33n1715_p0583a13║之心。又一解爾時六種者動眾六道眾生皆
T33n1715_p0583a14║成佛也。　爾時會中此下是第五瑞相。大
T33n1715_p0583a15║眾歡喜好事應來。預通靈瑞表必說法華即
T33n1715_p0583a16║是相也。有密報之能即是瑞也。　爾時佛
T33n1715_p0583a17║放此下是第六放光瑞相。光本除闇而能顯
T33n1715_p0583a18║色令現。欲明此光密表一因一果之解。如
T33n1715_p0583a19║顯色而能遣執三之迷如除闇也。前明能
T33n1715_p0583a20║照後明所照。在上放者譬如人身頭最為
T33n1715_p0583a21║上。密表一乘因果超坐三乘之上也。在眉
T33n1715_p0583a22║間者亦密表一乘因果是中道之理。從照東
T33n1715_p0583a23║方以下明所照。然光應照十方今的明東方
T33n1715_p0583a24║者。借此一方表一因一果也。且又東方是
T33n1715_p0583a25║諸方之上也。萬八千世界者。一萬是極數此
T33n1715_p0583a26║密表時眾必得果因滿也。八千者不足之數
T33n1715_p0583a27║明三乘人昔來所行是因而未足也。靡不周
T33n1715_p0583a28║遍者即是橫論。東方萬八千土光盡照乃至
T33n1715_p0583a29║八方也。下照無間上至色究竟者豎論。上
T33n1715_p0583b01║下光皆至欲表天下萬善皆歸極果也。今就
T33n1715_p0583b02║教為義未明無色有色是故略不道也。有一
T33n1715_p0583b03║種解從下至阿鼻地獄以下是第二現瑞相
T33n1715_p0583b04║於他土。若因此解於下偈極便。今且依前
T33n1715_p0583b05║判。從於此世界盡見彼土此下是第二明現
T33n1715_p0583b06║瑞相於他土。中亦有六種瑞相。第一因光見
T33n1715_p0583b07║六道眾生。第二又見彼土現在諸佛者明因
T33n1715_p0583b08║光見東方諸佛。第三及聞諸佛所說經法者
T33n1715_p0583b09║明因光聞他土佛說法。第四并見彼諸比丘
T33n1715_p0583b10║以下明因光見二乘人修行。第五復見諸菩
T33n1715_p0583b11║薩以下明因光見大乘人修行。第六復見諸
T33n1715_p0583b12║佛般涅槃以下明因光見他方佛般涅槃乃至
T33n1715_p0583b13║起塔供養也。舊解言。定有六見一聞事。不見
T33n1715_p0583b14║此義。一家所習不爾也。又此六種亦成三雙。
T33n1715_p0583b15║初一雙者始見六道眾生終見諸佛此即凡聖
T33n1715_p0583b16║相對。始離成凡夫終會成聖人也。第二雙者
T33n1715_p0583b17║初聞佛說法次見二乘人修行。此即說法受
T33n1715_p0583b18║行相對。始則如來說法後則弟子受行也。第
T33n1715_p0583b19║三雙者見菩薩修行見佛涅槃。此即因果相
T33n1715_p0583b20║對。始即行大乘因終則得大乘果也。第五瑞
T33n1715_p0583b21║相中言種種因緣者。明菩薩備行四等六度
T33n1715_p0583b22║淨佛國土諸因緣也。種種信解者信解行向
T33n1715_p0583b23║等。乃至淨佛國土也。種種相貌者捨物相貌
T33n1715_p0583b24║持戒相貌忍辱相貌。故言種種相貌也。即是
T33n1715_p0583b25║他土六種瑞相表必說法華。即是相也。皆有
T33n1715_p0583b26║密報之能即是瑞也。　爾時彌勒菩薩作是
T33n1715_p0583b27║念。自此下是第三詺為疑念序。亦有兩段。第一
T33n1715_p0583b28║先明彌勒有疑念。第二從爾時比丘以下竟今
T33n1715_p0583b29║當問誰。即敘大眾有疑念也。就彌勒疑念中
T33n1715_p0583c01║凡有三念。始具兩疑終事決成一疑。大眾有兩
T33n1715_p0583c02║念即是兩疑也。彌勒三念者從爾時彌勒作
T33n1715_p0583c03║是念下竟以何因緣而有此瑞。此是第一念
T33n1715_p0583c04║即第一疑。此正疑上二六種瑞相何故現耶。
T33n1715_p0583c05║自有二句。初爾時彌勒作是念下明疑前之
T33n1715_p0583c06║念。次以何因緣而有此瑞正明疑也。但瑞
T33n1715_p0583c07║相之名皆得換易。亦可言今佛世尊現神變
T33n1715_p0583c08║瑞相以何因緣而有此瑞相。亦可雙舉言今
T33n1715_p0583c09║佛世尊現神變相瑞。以何因緣而有此相瑞。
T33n1715_p0583c10║神是內力變據外用。何者若據內談如來種
T33n1715_p0583c11║智則物莫能測。即是轉海水為蘇酪。長短改
T33n1715_p0583c12║度小大相容等也。第二從今佛世尊入于三
T33n1715_p0583c13║昧訖當以問誰誰能答者。此即是第二念。
T33n1715_p0583c14║既有此瑞相疑不知問誰。即是第二疑也。亦
T33n1715_p0583c15║有二。初今佛世尊入干三昧下明疑前之念
T33n1715_p0583c16║當以問誰以下正明疑也。佛若不入定我當
T33n1715_p0583c17║問佛。佛今入定我當問誰。從復作是念是
T33n1715_p0583c18║文殊師利訖我今當問此是第三念。即知文
T33n1715_p0583c19║殊是可問之人此是第三念即決上第二疑。
T33n1715_p0583c20║上第二疑不知問誰今既知文殊是可問之
T33n1715_p0583c21║人。故知即知決上第二疑也。唯有第一正疑
T33n1715_p0583c22║瑞相在也。是故彌勒凡有三念始具兩疑。終
T33n1715_p0583c23║成三念一疑也。　爾時會中比丘比丘尼此
T33n1715_p0583c24║下訖今當問誰。第二敘大眾有疑念。今就大
T33n1715_p0583c25║眾有兩念即是兩疑。初念正念上二六種瑞
T33n1715_p0583c26║相。又即是第一疑。疑言此瑞相何所為也。
T33n1715_p0583c27║光明於六中最顯。是故舉顯者為首也。第二
T33n1715_p0583c28║念言今當問誰此即是第二疑。疑言不知問
T33n1715_p0583c29║誰也。上彌勒第一疑中有二。初明疑前之
T33n1715_p0584a01║念次正明疑。今者大眾第一疑中唯有疑前
T33n1715_p0584a02║之念。略無第二正明疑也。上彌勒第二疑中
T33n1715_p0584a03║亦有二。今者大眾唯有第二正明疑不知問
T33n1715_p0584a04║誰。略無疑前之念文句略互遣明義也。但彌
T33n1715_p0584a05║勒三念大眾二念。當乎爾時皆非發言。直是
T33n1715_p0584a06║經家述取其意也。大眾所以無第三念者。
T33n1715_p0584a07║若論實處無謝彌勒。而念彌勒應有第三念。
T33n1715_p0584a08║知有可問之人而大眾無者。為欲高推彌勒
T33n1715_p0584a09║是補處大士能知有可問之人。大眾既非補
T33n1715_p0584a10║處之位不辨能有第三念也。且自今日所宜
T33n1715_p0584a11║只彌勒騰大眾疑以問文殊。不言諸大菩薩
T33n1715_p0584a12║不能騰疑。但高推補處是故無第三念也。問
T33n1715_p0584a13║者言。若果正在定云何問佛。且取自待佛出
T33n1715_p0584a14║定然後問佛。佛使即說此經即是正說。云
T33n1715_p0584a15║何稱序。祇應問文殊引古證今。知出定必說
T33n1715_p0584a16║法華。是故敘秪為序。難者又言只問彌勒
T33n1715_p0584a17║為自有三念為物者耶。解釋者言居本為物。
T33n1715_p0584a18║何容自為問答。為物者何為許人耶。解釋人
T33n1715_p0584a19║言定只為始行菩薩及凡夫也。問者又言即
T33n1715_p0584a20║此時眾有得他心智者。即見彌勒有如此疑
T33n1715_p0584a21║如此為義。豈成為物耶。解釋者又言。只如此
T33n1715_p0584a22║智即成為物。今得他心智人于時只宜知彌
T33n1715_p0584a23║勒心中實自為物有此疑念。應問文殊。文殊
T33n1715_p0584a24║名答非他心智。人既有此智密資進行類知。
T33n1715_p0584a25║如來應說法華。如此為義於物有益。是故諸
T33n1715_p0584a26║有所作亦不唐捐。此之謂也。
T33n1715_p0584a27║法華義記卷第一