1 X20n0360_p0368c01
  2 X20n0360_p0368c02
  金光明經文句新記目次 3 X20n0360_p0368c03
  4 X20n0360_p0368c04
  5 X20n0360_p0368c05
 卷一 6 X20n0360_p0368c06
  釋序品第一初 7 X20n0360_p0368c07
 卷二 8 X20n0360_p0368c08
  釋序品之餘 9 X20n0360_p0368c09
 卷三 10 X20n0360_p0368c10
  釋壽量品第二 11 X20n0360_p0368c11
 卷四 12 X20n0360_p0368c12
  釋懺悔品第三 13 X20n0360_p0368c13
  釋讚嘆品第四 14 X20n0360_p0368c14
 卷五 15 X20n0360_p0368c15
  釋空品第五 16 X20n0360_p0368c16
 卷六 17 X20n0360_p0368c17
  釋四天王品第六 18 X20n0360_p0368c18
  釋大辯品第七 19 X20n0360_p0368c19
  釋功德天品第八 20 X20n0360_p0368c20
  釋堅牢地神品第九 21 X20n0360_p0368c21
  釋散脂鬼神品第十 22 X20n0360_p0368c22
 卷七 23 X20n0360_p0368c23
  釋正論品第十一 24 X20n0360_p0368c24
  釋善集品第十二 25 X20n0360_p0369a01
  釋鬼神品第十三 26 X20n0360_p0369a02
  釋授記品第十四 27 X20n0360_p0369a03
  釋除病品第十五 28 X20n0360_p0369a04
  釋流水品第十六 29 X20n0360_p0369a05
  釋捨身品第十七 30 X20n0360_p0369a06
  釋讚佛品第十八 31 X20n0360_p0369a07
  32 X20n0360_p0369a08
金光明經文句新記目次(終) 33 X20n0360_p0369a09
  34 X20n0360_p0369a10
  35 X20n0360_p0369a11
  36 X20n0360_p0369a12
  37 X20n0360_p0369a13
  38 X20n0360_p0369a14
  39 X20n0360_p0369a15
  40 X20n0360_p0369a16
  41 X20n0360_p0369a17
  42 X20n0360_p0369a18
  43 X20n0360_p0369a19
  44 X20n0360_p0369a20
  45 X20n0360_p0369a21
  46 X20n0360_p0369a22
  47 X20n0360_p0369a23
  48 X20n0360_p0369a24
  49 X20n0360_p0369b01
  50 X20n0360_p0369b02
金光明經文句新記卷第一 51 X20n0360_p0369b03
(□□□□□□□□固寶積首事筆削中夏遷居 52 X20n0360_p0369b04
郡西妙果終其草稿簡異舊說故云新記) 53 X20n0360_p0369b04
  54 X20n0360_p0369b05
    永嘉沙門釋 從義 撰 55 X20n0360_p0369b06
  釋序品初 56 X20n0360_p0369b07
初釋總題為二初所記題目言文句者文句記云文 57 X20n0360_p0369b08
謂文字一部始終(始自序品終乎讚佛)故云文即是字為二所 58 X20n0360_p0369b09
依(故成唯識論第二卷云也百法鈔云文者文身 59 X20n0360_p0369b10
文無自性依字假立若無改轉之義斯乃但名為字 60 X20n0360_p0369b10
若一 61 X20n0360_p0369b10
字已上有所改轉詮得差別即名為句即由此詮自 62 X20n0360_p0369b11
性差別之時望於名句能為所依故名為文文體雖 63 X20n0360_p0369b11
即是 64 X20n0360_p0369b11
字要與二為所依有改轉義方號為文若不與二為 65 X20n0360_p0369b12
所依又無改轉之義但名為字耳)句謂句 66 X20n0360_p0369b12
逗義通長短(長句短句)故云名詮自性句詮差 67 X20n0360_p0369b13
別(故云亦指成唯 68 X20n0360_p0369b13
識論百法鈔云名詮自性者謂諸法自性也即一切 69 X20n0360_p0369b14
有為無為有漏無漏色心假實局附自體皆名自性 70 X20n0360_p0369b14
詮此 71 X20n0360_p0369b14
自性號之為名即不局一字二字但有詮自性者總 72 X20n0360_p0369b15
說為名若一字成名如言眼耳鼻舌地水火風等若 73 X20n0360_p0369b15
二字 74 X20n0360_p0369b15
成名如云勝解精進等若三字成名如云毗耶離等 75 X20n0360_p0369b16
句詮差別者即諸法自體之上有不同之義名為差 76 X20n0360_p0369b16
別亦 77 X20n0360_p0369b16
通有漏等即二字已上但詮差別者皆名為句且二 78 X20n0360_p0369b17
字句詮差別者如云佛眼若但云眼即唯詮眼自性 79 X20n0360_p0369b17
今既 80 X20n0360_p0369b17
於眼上加佛字即是詮眼之差別矣若云有漏眼即 81 X20n0360_p0369b18
三字成句詮差別也□顯揚聖教□□□□□□□ 82 X20n0360_p0369b18
□□ 83 X20n0360_p0369b18
目種種事令世共知故又能令意作種種□□由□ 84 X20n0360_p0369b19
□□傳述故問句者何義答攝受於名究竟顯了不 85 X20n0360_p0369b19
現見 86 X20n0360_p0369b19
義故問文者何義答顯發名句以為義也)此亦不 87 X20n0360_p0369b20
論色行等體(百法論等明聲是色蘊名 88 X20n0360_p0369b20
句文三是心不相應行蘊所收然今題目但謂之文 89 X20n0360_p0369b21
句故亦不論色行等體也)今但以句而 90 X20n0360_p0369b21
分其文云文句(以長短之句而分一部始終之文 91 X20n0360_p0369b22
是故題云文句耳)古之章疏 92 X20n0360_p0369b22
或單題疏或單題章章謂章藻(文藻)亦云章段分段解 93 X20n0360_p0369b23
釋成若干章疏者通意之辭亦記也又疏音即疏通 94 X20n0360_p0369b24
疏條疏鏤也(疏通經旨不出五重大義故解十六 95 X20n0360_p0369c01
觀經謂之疏者由此故也)今並不 96 X20n0360_p0369c01
云意如上說(即但以句而分其文故云文句何者 97 X20n0360_p0369c02
以由釋題大義委故至經文但粗分章段 98 X20n0360_p0369c02
題云文句良由於此是知玄義與夫文句部〔被〕 99 X20n0360_p0369c03
元分不可參濫若不爾者豈可分文復陳大義談玄 100 X20n0360_p0369c03
說觀卻事 101 X20n0360_p0369c03
消文故云若相帶以說則彼此無歸也又若取其相 102 X20n0360_p0369c04
成而說是則玄義及以文句不可條然諸文中亦指 103 X20n0360_p0369c04
文句 104 X20n0360_p0369c04
名為疏者即此意也故淨名涅槃既別行玄義至於 105 X20n0360_p0369c05
分文又名為疏良由於此故云故但分文句則大理 106 X20n0360_p0369c05
不彰 107 X20n0360_p0369c05
唯談玄旨則迷於起盡以由釋題不可率爾題下別 108 X20n0360_p0369c06
釋理非容易故知全迷玄文大旨而欲以文句消經 109 X20n0360_p0369c06
〔因蔽〕 110 X20n0360_p0369c06
理觀深微而但以事相釋義言弘斯曲者遠矣今且 111 X20n0360_p0369c07
從於部袟元分故解文句不可參濫玄義疏通經文 112 X20n0360_p0369c07
大旨 113 X20n0360_p0369c07
何者以由文句消釋經文凡至大義並指玄文名體 114 X20n0360_p0369c08
宗用三一總別寄行約教故也孤山四明不曉斯旨 115 X20n0360_p0369c08
乃云 116 X20n0360_p0369c08
文句釋經大義非少而言文句者蓋大師之謙辭耳 117 X20n0360_p0369c09
今問五重釋題既大義委悉而三分消文何謙辭之 118 X20n0360_p0369c09
有乎 119 X20n0360_p0369c09
是知四明定別題三字謂單法將□□□字非謙辭 120 X20n0360_p0369c10
並皆訛錯世人共迷望聲傳習〔非〕哉)。 121 X20n0360_p0369c10
次能說師號天台即所住之山智者乃隋帝立號大 122 X20n0360_p0369c11
師是後人所稱蓋有大德行為眾所師焉即王公大 123 X20n0360_p0369c12
人之模範也說者悅也悅所懷也以靈岳親承大蘇 124 X20n0360_p0369c13
妙悟解斯經之大旨既備於玄義分經文之句逗乃 125 X20n0360_p0369c14
在於此中故是悅所懷而宣說也而門弟子頂禪師 126 X20n0360_p0369c15
記諸善言筆錄成文分為三卷留贈後賢共期無量 127 X20n0360_p0369c16
甚深法性微妙寂滅耳。 128 X20n0360_p0369c17
次釋別文為二初總指此部品數此者指定之辭也 129 X20n0360_p0369c18
即指定讖師所譯一部四卷有一十八品也(沮渠氏字蒙遜 130 X20n0360_p0369c19
據北涼姑臧郡時中天竺國三藏法師曇無羅讖或 131 X20n0360_p0369c20
云曇摩讖涼云法豐六歲出家日誦萬言初學小乘 132 X20n0360_p0369c20
五明 133 X20n0360_p0369c20
諸論後遇白頭禪師教以大乘十日交諍方悟大旨 134 X20n0360_p0369c21
遂專大乘明解咒術所向皆驗西城呼為大神咒師 135 X20n0360_p0369c21
來至 136 X20n0360_p0369c21
北涼譯金光明經等譯者傳言也又易也變易梵語 137 X20n0360_p0369c22
為華言也周禮有象胥傳四方之言東方曰寄南方 138 X20n0360_p0369c22
曰象 139 X20n0360_p0369c22
西方曰狄鞮北方曰譯說者謂溪世多事北方又恐 140 X20n0360_p0369c23
佛教初從北天竺來故使傳言翻經謂之譯也)既 141 X20n0360_p0369c23
142 X20n0360_p0369c23
讖師所譯品數則簡諸師所翻之本何者此經前後 143 X20n0360_p0369c24
多譯不同初讖師譯次用朝優婆國耶舍崛多此云 144 X20n0360_p0370a01
稱藏譯五卷更廣壽量大辨陀羅尼成二十品次梁 145 X20n0360_p0370a02
朝西天竺優禪尼國波羅末陀此云真諦譯七卷題 146 X20n0360_p0370a03
云金光明帝王增三身分別品業障滅品陀羅尼最 147 X20n0360_p0370a04
淨地品依空滿願品足前十八品成二十二品仍出 148 X20n0360_p0370a05
疏十三卷次隋朝北天竺揵達國闍那崛多此云至 149 X20n0360_p0370a06
德又云佛德譯囑累品銀主陀羅尼品足前七卷二 150 X20n0360_p0370a07
十二品成八卷二十四品次唐朝義淨譯十卷題云 151 X20n0360_p0370a08
金光明最勝王有三十一品初序次壽量三分別三 152 X20n0360_p0370a09
身四懺悔五滅業障六最淨地陀羅尼七蓮華喻讚 153 X20n0360_p0370a10
八金勝陀羅尼九重顯空性十依空滿願十一四天 154 X20n0360_p0370a11
王觀察人天十二四天王護國十三無染著陀羅尼 155 X20n0360_p0370a12
十四如意寶珠十五大辨財天女十六大吉祥天女 156 X20n0360_p0370a13
十七大吉祥天女增長財物十八堅牢地神十九僧 157 X20n0360_p0370a14
慎爾耶藥叉大將二十正論二十一善生王二十二 158 X20n0360_p0370a15
諸天藥﹝叉-一﹞護持二十三授記二十四除病二十五長 159 X20n0360_p0370a16
者子流水二十六捨身二十七十方菩薩讚歎二十 160 X20n0360_p0370a17
八妙幢菩薩讚歎二十九菩提樹神讚歎三十大辨 161 X20n0360_p0370a18
財天女讚歎三十一付囑故囑累一品前三師所翻 162 X20n0360_p0370a19
則無後兩師所譯則有孤山云後人妄為囑累四明 163 X20n0360_p0370a20
云諸師翻譯皆無囑累者蓋搜尋之不廣致茲臆斷 164 X20n0360_p0370a21
耳。 165 X20n0360_p0370a22
次舊來下敘古今分判文為二初敘古師分割又為 166 X20n0360_p0370a23
二初正敘為二初敘舊來分讖本又為二初總敘舊 167 X20n0360_p0370a24
來等者舊即對新得名又舊者古即對今也謂從舊 168 X20n0360_p0370b01
以來分剖割截以為三分而有盈縮進退不同也次 169 X20n0360_p0370b02
別敘文為二初敘江北諸師言江北者釋籤第一解 170 X20n0360_p0370b03
建業云隋滅陳後移揚州名額過京江北此即江北 171 X20n0360_p0370b04
非河北也若準釋籤第十解南三北七云南是南朝 172 X20n0360_p0370b05
即京江之南也北謂北朝即是河北非江北也又文 173 X20n0360_p0370b06
句記解北人云諸文所指多是相州北道耳訖者止 174 X20n0360_p0370b07
也畢也發願冥助故云大誓護經差病救魚故云大 175 X20n0360_p0370b08
悲接物次敘江南諸師者今家之意乃以序分入壽 176 X20n0360_p0370b09
量品中從四佛斷疑下方為正說分若流通分則同 177 X20n0360_p0370b10
南師也。 178 X20n0360_p0370b11
次敘真諦分新文此自為三初正敘分文應知真諦 179 X20n0360_p0370b12
及江北諸師所分三分雖新舊兩本品數多少不同 180 X20n0360_p0370b13
而大意無別也然真諦新文有二十二品既將初品 181 X20n0360_p0370b14
為序而言壽量至捨身十九品為正後兩品為流通 182 X20n0360_p0370b15
者應云壽量訖流水十九品為正方顯後兩品是流 183 X20n0360_p0370b16
通也即捨身讚佛兩品也若以壽量至捨身為正應 184 X20n0360_p0370b17
云二十品為正後一品為流通也更請詳之次真諦 185 X20n0360_p0370b18
下敘真諦釋分文所以然此但是釋正說分之所以 186 X20n0360_p0370b19
也師果弟因等引經消之可解前師果下三敘真諦 187 X20n0360_p0370b20
難江南諸師前師果弟因既為正者指江南諸師以 188 X20n0360_p0370b21
壽量下為正說分也後師弟因果何得為流通者難 189 X20n0360_p0370b22
江南諸師以四王下十三品為流通分也師弟因果 190 X20n0360_p0370b23
者師因弟果也此從文體語便故云師弟因果耳非 191 X20n0360_p0370b24
謂文之倒誤也然則前後師弟因果元是真諦釋正 192 X20n0360_p0370c01
說分所以之文故舉自己所釋之義以難南師不合 193 X20n0360_p0370c02
分我正說之文為流通耳。 194 X20n0360_p0370c03
次今師下今家破者然下文中不破真諦云四王下 195 X20n0360_p0370c04
正論力用者準例知非不煩文耳何者力用但是懺 196 X20n0360_p0370c05
歎兩品滅惡生善空品導成何得將於四王以下流 197 X20n0360_p0370c06
通分為力用耶於中為二初總破諸師人情不知經 198 X20n0360_p0370c07
真咸謂序分未曾辨別正宗之道遂劑序品割為序 199 X20n0360_p0370c08
分又謂流通歇散微末不得論於師弟因果遂將四 200 X20n0360_p0370c09
王已下至捨身並屬正說分以謂授記是弟子果除 201 X20n0360_p0370c10
病是師因故也今總破其非故云是義不然矣。 202 X20n0360_p0370c11
夫段下次別破文為三初約三分互通破杜者隔也 203 X20n0360_p0370c12
塞也斷者絕也序本序於正通序則有三義者如下 204 X20n0360_p0370c13
文中明敘述序敘後一十七品即是序本序於正說 205 X20n0360_p0370c14
流通故序則有三義也孤山不曉輒便斥之是則下 206 X20n0360_p0370c15
文所明敘述一十七品乃為孤山之所破矣問諸經 207 X20n0360_p0370c16
若無敘下諸品豈可序分不序正通答諸經若無敘 208 X20n0360_p0370c17
下諸品則以表發序於正通此經既有敘下諸品不 209 X20n0360_p0370c18
可斥之正本正於序通正亦三義者由前序於正故 210 X20n0360_p0370c19
今正於序故壽量斷疑懺歎導成全是正於序中所 211 X20n0360_p0370c20
敘耳又復今正說非但益當機亦被於求世則是正 212 X20n0360_p0370c21
於通故得正說分亦具於三義通本通於正序通亦 213 X20n0360_p0370c22
三義者流通若不通前正序是則將何以利有緣故 214 X20n0360_p0370c23
流通之法還通正序耳上中下語皆善故者下文亦 215 X20n0360_p0370c24
引上中下語此乃引於法華文也故法華云初善中 216 X20n0360_p0371a01
善後善文句釋云初中後善是序正流通即時節善 217 X20n0360_p0371a02
也(彼文明七善一時節善乃至第七梵行之相是 218 X20n0360_p0371a03
無緣慈善也)法界次第云善以 219 X20n0360_p0371a03
順理為義息倒歸真故云順理今此三分若不互通 220 X20n0360_p0371a04
則成杜斷隔絕豈能順於法性之理邪。 221 X20n0360_p0371a05
又眾生下次約得道不定破眾生得道根性不定等 222 X20n0360_p0371a06
者上中下語既乃皆善是故三分皆有利益如法華 223 X20n0360_p0371a07
文句約於三段示因緣相即其例也何可容於序無 224 X20n0360_p0371a08
滋味流通歇末耶(孤山改滋字作正字)流通中說師弟因果既 225 X20n0360_p0371a09
無妨礙序中說正亦何所乖故流通中說於師弟因 226 X20n0360_p0371a10
果有正宗之意彌(益也)是督(冬毒切率也正 227 X20n0360_p0371a11
作督)勵(力制切勸勵也勉也)宣 228 X20n0360_p0371a11
行流通不違經意上中下語皆善故也如法華中普 229 X20n0360_p0371a12
賢遠來勸發請說如來答以護念等四此四即是開 230 X20n0360_p0371a13
示悟入豈非流通有於正說又此亦是序中四華豈 231 X20n0360_p0371a14
非流通亦有於序今經四王品初白佛歎金光明諸 232 X20n0360_p0371a15
經之王莊嚴菩薩深妙功德等既是名體宗用豈非 233 X20n0360_p0371a16
流通中有於序正乎以由序及正說只是名體宗用 234 X20n0360_p0371a17
故也。 235 X20n0360_p0371a18
又法華下三引例文為二初正引例言阿私者此云 236 X20n0360_p0371a19
無比法華提婆達多品明釋迦過去為世國王從阿 237 X20n0360_p0371a20
私仙求於妙法今舉仙人以顯國王故是本師釋迦 238 X20n0360_p0371a21
之因持品授於姨母耶輸弟子八相應身果記自昔 239 X20n0360_p0371a22
諸師既皆判之為流通分而今經流通分中說師弟 240 X20n0360_p0371a23
因果何所妨故此有其類例若判四王品已下為流 241 X20n0360_p0371a24
通分有師弟因果則於義無妨礙也以江南諸師判 242 X20n0360_p0371b01
今經流通與今家意同故今委破真諦及江北諸師 243 X20n0360_p0371b02
不可見談師弟因果便判之為正說分也次與奪下 244 X20n0360_p0371b03
破執者左傳云一與一奪法華文句云夫分節經文 245 X20n0360_p0371b04
悉是人情蘭菊各美後生不應是非諍競無三益喪 246 X20n0360_p0371b05
一道三益者世界等三悉檀也一道者第一義悉檀 247 X20n0360_p0371b06
也文句記云蘭菊者章安破計也佛赴機說當時稱 248 X20n0360_p0371b07
會後代分節寄茲顯理固執成諍進退俱非縱有異 249 X20n0360_p0371b08
同彼彼蘭菊仍許得意者為言縱不全違聖心終是 250 X20n0360_p0371b09
人之情見若粗得通用不須苦諍恐失四悉之益故 251 X20n0360_p0371b10
也與者許與也奪者斥奪也孤山云真諦奪江南為 252 X20n0360_p0371b11
非今家與江南為是在理或當何必專執耶。 253 X20n0360_p0371b12
次今從下明今家判釋文為二初分判文為三初正 254 X20n0360_p0371b13
判言今從者今師對古而立也如法華文句云天台 255 X20n0360_p0371b14
智者分文等文句記云天台者章安對古故別云也 256 X20n0360_p0371b15
下去準知序者下次釋名文為二初正釋次經曰下 257 X20n0360_p0371b16
引證初云將者欲也方將也將當也序將有利益者 258 X20n0360_p0371b17
序其將當有於正說四悉之益也淨名疏云大聖將 259 X20n0360_p0371b18
欲說法必先現瑞表發以為由藉發起物情使咸信 260 X20n0360_p0371b19
慕歸宗有在故名為序當者對也直也正當機辨道 261 X20n0360_p0371b20
者正直對於機緣辨常果懺歎導成之道也淨名疏 262 X20n0360_p0371b21
云四眾睹瑞悉皆欣仰大聖知時赴機設教時眾聞 263 X20n0360_p0371b22
經咸霑法利故名正說流通者淨名疏云流譬水之 264 X20n0360_p0371b23
下注通則無滯無壅如來大慈平等說法非止為現 265 X20n0360_p0371b24
在亦遠被正像末代有緣使咸霑潤故名流通問爾 266 X20n0360_p0371c01
序將有利益者但是序於正說之利益耳若自於序 267 X20n0360_p0371c02
中豈無利益耶答今此釋名且從一期次第而說其 268 X20n0360_p0371c03
實三分非但互相貫通亦乃各有利益如法華文句 269 X20n0360_p0371c04
約種熟脫三歷序正流通明得益之相文句記云若 270 X20n0360_p0371c05
唯序等則無階降過未因果若唯種等聞無所從以 271 X20n0360_p0371c06
種等三於序等三所從得益不同故也且如序中通 272 X20n0360_p0371c07
序在滅後別序通過親若佛在世別序五中節節益 273 X20n0360_p0371c08
異如說無量義密得種等三益不同故睹定見光覺 274 X20n0360_p0371c09
動蒙華乃至問答亦有種等三益可知故通別序佛 275 X20n0360_p0371c10
滅後被流通人勸持誦說亦有種等況正宗耶法華 276 X20n0360_p0371c11
既爾今經可知故今下文亦乃約因緣教觀但無第 277 X20n0360_p0371c12
三本跡釋耳法華文句若釋他經但用三意為未發 278 X20n0360_p0371c13
本顯跡故也筌﹝(ㄇ@(企-止))/弟﹞者筌者取魚竹器也﹝(ㄇ@(企-止))/弟﹞者兔網也 279 X20n0360_p0371c14
莊子雜篇外物第二十六云筌者所以在魚得魚而 280 X20n0360_p0371c15
忘筌蹄者所以在兔得兔而忘蹄言者所以在意得 281 X20n0360_p0371c16
意而忘言吾安得夫忘言之人而與之言哉注云筌 282 X20n0360_p0371c17
者魚笱也以竹為之亦從草者香草可以餌魚置於 283 X20n0360_p0371c18
柴木之中以取魚也蹄兔罝也亦兔弶也以之繼係 284 X20n0360_p0371c19
兔腳也文句記云若言蹄是足者能詮不成若言蹄 285 X20n0360_p0371c20
是跡者其義亦疏尋跡得兔義豈然耶是故應須作 286 X20n0360_p0371c21
﹝(ㄇ@(企-止))/弟﹞字。 287 X20n0360_p0371c22
次釋疑為二初疑者惑者見今分文從如是入壽量 288 X20n0360_p0371c23
中天龍集信相室為序分遂疑序分合劑序品以江 289 X20n0360_p0371c24
南及真諦等並以初品為序分壽量下為正說分今 290 X20n0360_p0372a01
何得以序分入壽量正說半品中耶此由不知壽量 291 X20n0360_p0372a02
上半品是序分故有此疑耳。 292 X20n0360_p0372a03
次眾經下例釋文為二初例非獨今經序分入正眾 293 X20n0360_p0372a04
經亦乃例皆如是何者如維摩經初品但名佛國因 294 X20n0360_p0372a05
果疏中釋云但此品題應云序品言佛國者從正當 295 X20n0360_p0372a06
名(以正說分明佛國因果為宗故也)問既有序 296 X20n0360_p0372a07
正何得用正以標初 297 X20n0360_p0372a07
品答此問非也說用序當名復應問云何不用正今 298 X20n0360_p0372a08
解不無其例如摩訶般若初半品是序從告舍利弗 299 X20n0360_p0372a09
後半品是正而用序標品(以大品經初品名序故 300 X20n0360_p0372a10
云大品正說在序品中)復 301 X20n0360_p0372a10
有何妨若不許此經序受正說名者亦應不許彼經 302 X20n0360_p0372a11
正用序標品也若爾定應用序標題答金光明序正 303 X20n0360_p0372a12
同品(以序分及正說分同壽量品)亦應為妨此 304 X20n0360_p0372a13
既晚人安品措意 305 X20n0360_p0372a13
不同非佛所制亦非阿難不足定執(文句記云或 306 X20n0360_p0372a14
佛自唱如梵網經 307 X20n0360_p0372a14
心地品或結集所置如大論所述大品一部結集之 308 X20n0360_p0372a15
家本唯三品一序二魔事三囑累或譯人添足如羅 309 X20n0360_p0372a15
什於 310 X20n0360_p0372a15
大品三品以類加之成九十品謂人義法事人如樓 311 X20n0360_p0372a16
耶義如觀空法如三假事如魔事亦如大經純陀哀 312 X20n0360_p0372a16
歎等 313 X20n0360_p0372a16
又非譯者但補助譯人即謝公加也準知諸經非佛 314 X20n0360_p0372a17
自唱及以集者並是譯人添之耳)此經雖 315 X20n0360_p0372a17
不標序品為初而序義宛然(以上除注外並是淨 316 X20n0360_p0372a18
名疏文)故今謂 317 X20n0360_p0372a18
之如維摩無序品序在正說中以維摩疏分於三分 318 X20n0360_p0372a19
初從如是訖七言偈名為序分而佛國品既從正當 319 X20n0360_p0372a20
名而前半品屬序故知雖無序品而序分不妨在正 320 X20n0360_p0372a21
說品中也涅槃序分入正品中者若約北本四十卷 321 X20n0360_p0372a22
說初品名壽命維摩初品佛國因果既從正當名涅 322 X20n0360_p0372a23
槃初品壽命豈不然乎維摩序分既入正品中涅槃 323 X20n0360_p0372a24
序分豈不然乎故壽命品如是我聞等即是序分也 324 X20n0360_p0372b01
若約南本三十六卷說初品名序即嚴觀兩師與謝 325 X20n0360_p0372b02
靈運等於壽命品開之為三一序二純陀三哀歎法 326 X20n0360_p0372b03
華文句云涅槃以純陀是序已開常宗乃至云純陀 327 X20n0360_p0372b04
序常者此指純陀品初啟請之文耳即序分之序非 328 X20n0360_p0372b05
序品之序也故知序正同純陀品以純陀品初啟請 329 X20n0360_p0372b06
之文猶屬序分故今謂之涅槃序分入正品中若準 330 X20n0360_p0372b07
章安涅槃疏中則以序品名為序分從純陀品去名 331 X20n0360_p0372b08
為正說者此且從文劑品而分耳若不爾者如何消 332 X20n0360_p0372b09
於今文及法華文句耶眾經等者結斥也諸經序分 333 X20n0360_p0372b10
既皆入正不以為疑何獨或(應作惑字)此序分入於正宗 334 X20n0360_p0372b11
壽量前半品耶。 335 X20n0360_p0372b12
斯乃下次釋意者正釋此經序分入正之疑惑也斯 336 X20n0360_p0372b13
者此也言出經者恐指結集人也文句記云若無集 337 X20n0360_p0372b14
家之言及無佛自唱語似屬譯人以梵文中諸品先 338 X20n0360_p0372b15
足當知乃是集者所置信非譯人明矣況今品後云 339 X20n0360_p0372b16
說是如來壽量品時等豈非結集者乎言意為者為 340 X20n0360_p0372b17
字恐誤應作謂字嶄(仕咸切)者山石高峻之貌字或作 341 X20n0360_p0372b18
磛齊(徂奚切)字恐誤應作劑(在詣切)字分劑也割者截也 342 X20n0360_p0372b19
若法華經則不從於義但劑序品判為序分故知分 343 X20n0360_p0372b20
文用與非一不可指定也。 344 X20n0360_p0372b21
序有三義下次解釋文為三初釋序分文為二初釋 345 X20n0360_p0372b22
序品之名又為二初釋序文為三初標列序有三義 346 X20n0360_p0372b23
者標也一次緒下列也淨名疏問諸經悉具三序以 347 X20n0360_p0372b24
不答有具不具或二或一皆為序分也(或二如十六觀經但有次 348 X20n0360_p0372c01
緒及發起也或一如佛說阿彌陀經但有次緒也於 349 X20n0360_p0372c02
次緒中諸經或五六七或但三二等)問序訓 350 X20n0360_p0372c02
不同何得俱用次序會通眾義答字書雖爾經意含 351 X20n0360_p0372c03
三共用次序之字亦應無妨依義不依語也次緒下 352 X20n0360_p0372c04
次解釋中初言次緒等者次者第也緒者說文云絲 353 X20n0360_p0372c05
耑也耑者物初生之題也居者安也冠者束也眾說 354 X20n0360_p0372c06
者諸品也首亦初也謂如是等次第安居一部之初 355 X20n0360_p0372c07
冠束眾說諸品之首故名次緒也敘者次第也謂敘 356 X20n0360_p0372c08
述下文諸品次第也方將當益其義含於正說流通 357 X20n0360_p0372c09
以下文云敘述序者敘後一十七品故也發其信心 358 X20n0360_p0372c10
等者即是現瑞表彰發其信樂之心起其常果之教 359 X20n0360_p0372c11
故云發起序也此經三序次第雖爾若準法華淨名 360 X20n0360_p0372c12
三序則以發起在於第二然今文中謂之發起彼疏 361 X20n0360_p0372c13
之中乃云由序辭異意同何者蓋指現瑞以為發起 362 X20n0360_p0372c14
之端由故又今文中釋於三序若準法華文句及記 363 X20n0360_p0372c15
乃是從於字義而釋彼文又先釋字訓云序者訓庠 364 X20n0360_p0372c16
序也庠謂安庠即非匆卒越次故也學舍養宮並非 365 X20n0360_p0372c17
今意(具如大部補注中示)爾雅云東西牆謂之序注云別內外 366 X20n0360_p0372c18
也此可借用以釋別序如由別序方異諸經通序異 367 X20n0360_p0372c19
外亦可兼用今文雖無準須合有故引之耳彼文又 368 X20n0360_p0372c20
云以序從正通名經也故云妙法蓮華經序品今亦 369 X20n0360_p0372c21
例然淨名疏問佛在世時經初無序不名經耶答別 370 X20n0360_p0372c22
序之前雖無六義佛說法時已有其事故得名經也 371 X20n0360_p0372c23
一段下三總結一段者始從如是終至天龍集信相 372 X20n0360_p0372c24
室也含者兼含也故題為序品者品字但是相帶而 373 X20n0360_p0373a01
來耳以此三序乃是序分非但序品故也。 374 X20n0360_p0373a02
次釋品字者序名在別品義則通下去諸品以通從 375 X20n0360_p0373a03
別不後更釋故但釋別以置於通於中為三初翻名 376 X20n0360_p0373a04
即中阿含作此翻也言梵語者彼中天竺元梵天種 377 X20n0360_p0373a05
還作梵語及以梵書此土書法本無從始但是大權 378 X20n0360_p0373a06
隨其方土為之制立是故倉頡初觀鳥跡具如釋籤 379 X20n0360_p0373a07
輔行及南山戒疏中辨品是類下次釋義者文句記 380 X20n0360_p0373a08
云釋品字義非品題義故字義則通題名則別品是 381 X20n0360_p0373a09
類義諸品咸然此中文句者且別指序品也若從通 382 X20n0360_p0373a10
說一部始終皆是文句而四明云此中文句皆在經 383 X20n0360_p0373a11
者意謂此中文句不同題云文句故知四明不曉此 384 X20n0360_p0373a12
中文句即是題云文句孤山四明並至此中方乃解 385 X20n0360_p0373a13
釋文句二字殊乖法華文句記也言氣類者借喻以 386 X20n0360_p0373a14
顯也氣謂氣候類即種類如陰陽等六氣及二十四 387 X20n0360_p0373a15
氣之不同種類之差別也三引例者例謂類例律者 388 X20n0360_p0373a16
南山云梵語毗尼此翻為律律者法也從教為名斷 389 X20n0360_p0373a17
割重輕開遮持犯非法不定故正翻之俗有九流法 390 X20n0360_p0373a18
流其一故世付法皆約刑科道與俗違刑名乃異至 391 X20n0360_p0373a19
於處斷必依琲k故使律字彳傍兼聿象取﹝葎-彳﹞也處 392 X20n0360_p0373a20
﹝亥*刃﹞決正非﹝葎-彳﹞不定即法家之象致唯律翻之言篇聚 393 X20n0360_p0373a21
者篇謂五篇一波羅夷(義翻極惡如人斷頭不成 394 X20n0360_p0373a22
比丘又云無餘此從眾法絕分 395 X20n0360_p0373a22
為名)二僧殘(僧伽者為僧婆者為初謂僧前與 396 X20n0360_p0373a23
覆藏羯磨也尸沙者殘也謂末後與出罪羯磨也 397 X20n0360_p0373a23
若犯此罪僧作法除從境為名也如人為他所斫殘 398 X20n0360_p0373a24
有咽喉理須早救也)三波逸提(義翻為墮 399 X20n0360_p0373a24
墮在燒煮覆障地獄也僧有百二十種分取三十因 400 X20n0360_p0373b01
財事生〔他〕貪慢心強制捨入僧名尼薩耆以尼 401 X20n0360_p0373b01
薩耆翻為 402 X20n0360_p0373b01
捨故餘之九十單悔別人若據罪體同一品懺)四 403 X20n0360_p0373b02
提舍尼(義翻向彼悔從對治境立名也)五 404 X20n0360_p0373b02
突吉羅(突者惡也吉羅者作也若分為二身名惡 405 X20n0360_p0373b03
作口名惡說)聚謂六聚亦云 406 X20n0360_p0373b03
七聚言六聚者一夷二殘三偷蘭遮(義翻為大障 407 X20n0360_p0373b04
善道亦云大罪又 408 X20n0360_p0373b04
云麤惡)四提五提舍尼六突吉羅言七聚者六如上七 409 X20n0360_p0373b05
惡說即開吉羅為二身名惡作為第六聚口名惡說 410 X20n0360_p0373b06
為第七聚言毗曇者即阿毗曇此云無比法亦云對 411 X20n0360_p0373b07
法犍度者此云法聚以分一部為八聚故一業二使 412 X20n0360_p0373b08
三智四定五根六大七見八雜大論問八犍度誰造 413 X20n0360_p0373b09
六分阿毗曇從何處出答佛在無失滅後百年阿輸 414 X20n0360_p0373b10
柯王會諸論師因生別部有利根者盡讀三藏欲解 415 X20n0360_p0373b11
佛經作八揵度後諸弟子為後人不能全解作略毗 416 X20n0360_p0373b12
曇其初造者即迦旃延爾者詞之必然也故篇聚等 417 X20n0360_p0373b13
亦如品類也。 418 X20n0360_p0373b14
次從如是下釋序分之文為二初分文次從次緒之 419 X20n0360_p0373b15
序下解釋又為二初釋次緒亦名通序次釋敘述發 420 X20n0360_p0373b16
起亦名別序即是束三以為二也言通別者通序通 421 X20n0360_p0373b17
諸教別序別一經亦可謂之通諸部別序別一部又 422 X20n0360_p0373b18
亦可云通序通諸經別序別一教又通序名通而體 423 X20n0360_p0373b19
別別序事別而義通義通故通有別序體別故別在 424 X20n0360_p0373b20
今經故知今經通別俱別別在無量甚深法性常果 425 X20n0360_p0373b21
等故以如是等不關諸經方可得名正家之序正名 426 X20n0360_p0373b22
序家之正若不爾者發起徒施。 於中先釋通序又 427 X20n0360_p0373b23
為二初總釋為二初明開合不定又為二初正明舊 428 X20n0360_p0373b24
者古諸師也地人者弘地論人也五事者一如是二 429 X20n0360_p0373c01
我聞三一時四佛住王城等五列眾同聞六事者開 430 X20n0360_p0373c02
佛住王城為二也或七事則開我聞為二也皆言事 431 X20n0360_p0373c03
者若法相之事即如是等若事境即王城等若下文 432 X20n0360_p0373c04
中觀解五事不出附法託事二觀即附法相之事及 433 X20n0360_p0373c05
託事境之事也故義例中明妙玄託附二觀但云託 434 X20n0360_p0373c06
事興觀義立觀心良由此也。 435 X20n0360_p0373c07
次此經下明同聞眾不次言不聞前序者以信相室 436 X20n0360_p0373c08
在王城中前序在於耆山故也故王城東北出至耆 437 X20n0360_p0373c09
山有十四五里言不聞後夢者以後夢事亦在耆山 438 X20n0360_p0373c10
說之故也若據信相出城至山亦有無量無邊眾生 439 X20n0360_p0373c11
與菩薩俱是則此眾但聞夢事不聞前序及以壽量 440 X20n0360_p0373c12
亦得是同聞者同聞壽量也亦得是非者不聞前序 441 X20n0360_p0373c13
及以後夢故亦得是非同聞也準例信相且出至山 442 X20n0360_p0373c14
與眾生俱亦得云是同聞眾亦得云非同聞眾也同 443 X20n0360_p0373c15
聞眾少不次第者以天龍等集信相室雖得同聞壽 444 X20n0360_p0373c16
量果宗然而不同諸經列眾在住處後是故謂之少 445 X20n0360_p0373c17
不次第也(亦如圓覺經於通序婆伽婆後即明別 446 X20n0360_p0373c18
序入定現相於現相後方乃列其菩薩之眾 447 X20n0360_p0373c18
故凡解諸經須知別序之意若不爾者將何以明正 448 X20n0360_p0373c19
宗之旨故金剛般若楞嚴圓覺彌須詳審)。 449 X20n0360_p0373c19
注云云者令辨同聞不次第意一者同聞雖不次第 450 X20n0360_p0373c20
不可謂之無同聞也二者指於下文自辨此經時處 451 X20n0360_p0373c21
眾坐非一是故不列三者讖本雖少不次諸師所翻 452 X20n0360_p0373c22
或恐有之故玄義判教中云難者以不列同聞為疑 453 X20n0360_p0373c23
胡本尚多何必止四卷七軸或其文未度耳故唐義 454 X20n0360_p0373c24
淨譯金光明最勝王經於序品中列陳如等諸比丘 455 X20n0360_p0374a01
眾列無障菩薩等眾列諸天龍八部等眾四者此經 456 X20n0360_p0374a02
又龍菩薩集信相室聞於壽量不聞前序及以後夢 457 X20n0360_p0374a03
且約顯露作此分別若論秘密豈可不聞又復顯露 458 X20n0360_p0374a04
雖不聞於前序後夢義推亦識與聞無異若不爾者 459 X20n0360_p0374a05
常果豈不與法性冥而起懺歎之大用耶又前序中 460 X20n0360_p0374a06
既乃謂之若有聞者則能思惟無上微妙甚深之義 461 X20n0360_p0374a07
何容城山兩眾永隔有此等意故注云云今略辨之 462 X20n0360_p0374a08
餘俟後德言云云者象氣之分散如雲在天非可卒 463 X20n0360_p0374a09
量也意言下未說者尚多如雲故也。 464 X20n0360_p0374a10
此之五六下次述異名不同文為二初正述名印定 465 X20n0360_p0374a11
序三世諸佛經初皆安如是者應云皆安如是等也 466 X20n0360_p0374a12
大論云佛將涅槃阿難心沒憂海阿泥樓馱語阿難 467 X20n0360_p0374a13
言於未來事若有疑者及時諮決何為憂惱如世凡 468 X20n0360_p0374a14
人阿難即以四事問佛一問滅後云何修道二問滅 469 X20n0360_p0374a15
後以誰為師三問滅後惡口車匿云何共住四問佛 470 X20n0360_p0374a16
經初安何語佛告阿難現在滅後依念處修道解脫 471 X20n0360_p0374a17
戒經是汝大師惡口車匿以梵法治(自〔時〕王 472 X20n0360_p0374a18
種輕諸比丘佛去世後 473 X20n0360_p0374a18
猶不改之故令作於梵法而治謂默擯也又云梵天 474 X20n0360_p0374a19
治罪之法別立一壇令犯法者入此壇中諸梵並皆 475 X20n0360_p0374a19
不與 476 X20n0360_p0374a19
共語若心調伏為說陀那迦旃延經令離有無即入 477 X20n0360_p0374a20
初果乃是三藏雙非門也)經初應安如 478 X20n0360_p0374a20
是我聞一時佛在某方國與其大眾非獨我法安如 479 X20n0360_p0374a21
是等三世諸佛經初皆然故此亦得名遺囑序如來 480 X20n0360_p0374a22
遺言令安著故又亦名為經前之序三世諸佛經初 481 X20n0360_p0374a23
皆然故下謂之亦名經前序遺囑令安故同是此意 482 X20n0360_p0374a24
也。 483 X20n0360_p0374b01
言印定者印謂符印亦是印信如世文書得印方乃 484 X20n0360_p0374b02
永為定準今此亦然淨名疏云如是等者亦為印定 485 X20n0360_p0374b03
佛說非弟子及外道等說也亦名通序與諸經同者 486 X20n0360_p0374b04
以諸經之初同皆安於如是等也此且約於名通而 487 X20n0360_p0374b05
說若論體別復異諸經故云通序名通體別也亦為 488 X20n0360_p0374b06
(去聲)通名作本故者為者與也淨名疏云因別名則名 489 X20n0360_p0374b07
別序有別言教若因通名則有通序及約行理通別 490 X20n0360_p0374b08
等因此而有通別兩序問若以兩序從兩名立者立 491 X20n0360_p0374b09
名則前別後通(維摩詰所說四字別也經之一字 492 X20n0360_p0374b10
通也金光明經別前通後例然)為 493 X20n0360_p0374b10
序何得前通後別答立名之便應前別後通為序之 494 X20n0360_p0374b11
便應前通後別復次一途亦前別後通何者如現瑞 495 X20n0360_p0374b12
由藉是說經之前如是等六事是如來將入涅槃方 496 X20n0360_p0374b13
說此語故知在後夫經題是總經文是別維摩疏中 497 X20n0360_p0374b14
派總論別是故因於通別兩名有通別序良以序本 498 X20n0360_p0374b15
序於正通故不乖於正說流通也今文乃攬別為總 499 X20n0360_p0374b16
故云亦為通名作本今明通序故作此說至下別序 500 X20n0360_p0374b17
例之可知孤山四明釋下別序為別名作本乃云別 501 X20n0360_p0374b18
序異於眾經故立別題名金光明而釋今文通序亦 502 X20n0360_p0374b19
為通名作本乃云金口所談皆安如是故通名經豈 503 X20n0360_p0374b20
非誤耶亦名經後序結集者所置者以佛說經至入 504 X20n0360_p0374b21
滅後阿難結集方乃安於如是等也言遺囑者即臨 505 X20n0360_p0374b22
滅時貽遺善言囑付阿難令安故也亦名破邪序對 506 X20n0360_p0374b23
破外道阿﹝土*區﹞(烏侯切亦作歐又作漚)者法華文句別釋如是方 507 X20n0360_p0374b24
云對破外道阿歐今雖總釋如是等五亦且別從如 508 X20n0360_p0374c01
是兩字對破阿﹝土*區﹞言阿慪者阿者無也慪者有也一 509 X20n0360_p0374c02
切外書以此為首以其所計此二為本部內所明不 510 X20n0360_p0374c03
出此二故佛經初安於如是對破阿慪不如不是故 511 X20n0360_p0374c04
依佛法離有無見爾乃得道故百論云外曰汝指何 512 X20n0360_p0374c05
為善法邪內曰惡止善作外曰汝經有過初不吉故 513 X20n0360_p0374c06
我經不爾初後皆吉內曰凡一切法有於三種謂自 514 X20n0360_p0374c07
他共以汝吉法無自等故故我先破有無自生及他 515 X20n0360_p0374c08
共等故計有無為自他等名之為惡故我經先止若 516 X20n0360_p0374c09
爾中論具破四句彼何不破自然答計自然者有無 517 X20n0360_p0374c10
中(如止觀中引周弘政明三玄云易列八卦是約 518 X20n0360_p0374c11
有明玄老子虛融是納無明玄莊子自然是約有無 519 X20n0360_p0374c11
明玄) 520 X20n0360_p0374c11
亦有自然有無不攝且從一途故中論云從因緣生 521 X20n0360_p0374c12
尚自不可況無因緣自然易破故但況之但四計義 522 X20n0360_p0374c13
通今且論破外耳若後三教破於四計具如止觀非 523 X20n0360_p0374c14
此可盡亦名證信序令聞者不疑者淨名疏問何故 524 X20n0360_p0374c15
經初安如是等答安如是等乃為斷疑勸信故也故 525 X20n0360_p0374c16
如是等正為獎成佛去世後見聞之徒息疑增信自 526 X20n0360_p0374c17
利利人功成道就涅槃疏云如是者所傳之理我聞 527 X20n0360_p0374c18
者能持之人一時者會理之時佛者稟承之主住者 528 X20n0360_p0374c19
所聞之地眾者親承之伴展轉相證勸信非虛欲使 529 X20n0360_p0374c20
將來順而不惑證信不疑其義若是。 530 X20n0360_p0374c21
次天台下今家約四悉判天台師云總此六說都是 531 X20n0360_p0374c22
四悉者以前六義元出古師及大論等如印定序云 532 X20n0360_p0374c23
三世佛經初皆安如是等文在大論又付法藏傳云 533 X20n0360_p0374c24
三世佛法初皆安如是等如通序名本出古師故涅 534 X20n0360_p0375a01
槃疏云舊呼為通序別序也如破邪序文出百論證 535 X20n0360_p0375a02
信序者亦出大論此之六說既出古師及大論等故 536 X20n0360_p0375a03
章安舉天台師云不出四悉也悉是華言遍也檀是 537 X20n0360_p0375a04
梵語施也佛以四法遍施眾生即華梵並舉也諸佛 538 X20n0360_p0375a05
諸經同者指印定序及通序也三世隔別諸經非一 539 X20n0360_p0375a06
皆有五六聞之歡喜故是世界經前遺囑經後結集 540 X20n0360_p0375a07
並是為利將來世人生其善根故是為人(妙玄中簡為人生善 541 X20n0360_p0375a08
是舊是正斷惡是傍是新對治破惡是舊是正生善 542 X20n0360_p0375a09
是新是傍云云)破於邪外既是破 543 X20n0360_p0375a09
惡故屬對治證信非虛順而不惑即得悟理是故乃 544 X20n0360_p0375a10
屬第一義也。 545 X20n0360_p0375a11
舊解下次別釋文為二初正釋文為五初釋如是文 546 X20n0360_p0375a12
為三初約因緣釋文為二初敘諸師釋文為四初舊 547 X20n0360_p0375a13
師解似瀉水分缾者涅槃經云阿難受持十二部經 548 X20n0360_p0375a14
為人開說猶如瀉水置之異器法華文句云親承佛 549 X20n0360_p0375a15
旨如仰完器傳以化人如瀉異缾次肇師釋什公四 550 X20n0360_p0375a16
子生肇融叡僧肇法師京兆人也(京兆府屬雍州)家貧傭書 551 X20n0360_p0375a17
為業遂因繕寫乃歷觀經史性好玄微留心莊老嘗 552 X20n0360_p0375a18
讀老子乃歎云美矣然而棲神冥累之方未之有也 553 X20n0360_p0375a19
及見維摩經乃歎云始知所歸矣遂師於什公作物 554 X20n0360_p0375a20
不遷論不真空論般若無知論涅槃無名論及與諸 555 X20n0360_p0375a21
德注維摩經故今所引即注文也三真諦釋四龍樹 556 X20n0360_p0375a22
釋文在大論(初生之時在於樹下後為龍王接入 557 X20n0360_p0375a23
大海由斯悟道故名龍樹又龍樹者華梵 558 X20n0360_p0375a23
並舉也以梵語那伽曷樹那此云龍猛故也)次此 559 X20n0360_p0375a24
之下今家約四悉判注 560 X20n0360_p0375a24
云云者判前四解各據一悉亦且一往如法華文句 561 X20n0360_p0375b01
以肇師解如是為第一義悉檀故知今判且一往耳 562 X20n0360_p0375b02
又今所判成於四悉若文句記乃云諸家異釋多在 563 X20n0360_p0375b03
因緣而第一義尚少況有約教等邪。 564 X20n0360_p0375b04
次今作下約教義釋又為二初標次佛如下釋文為 565 X20n0360_p0375b05
二初通釋注云云者通必貫別別豈異通故以通望 566 X20n0360_p0375b06
別而佛如法相說等須含四教之意也如下具引法 567 X20n0360_p0375b07
華文句次別釋又為二初正釋文為四初破邪明正 568 X20n0360_p0375b08
文為二初破邪文乖其理者阿慪有無邪見之文乖 569 X20n0360_p0375b09
見之文乖於正理非有非無也良以正理不當有無 570 X20n0360_p0375b10
故也理異其文反此可知次文如下明正文如其理 571 X20n0360_p0375b11
者文稱理也理如其文者理稱其文也以由文理俱 572 X20n0360_p0375b12
離有無之計故也法華文句云佛明俗有文字真無 573 X20n0360_p0375b13
文字阿難傳佛俗諦文字與佛說不異故名如因此 574 X20n0360_p0375b14
俗文會真諦理故名是此即三藏經初明如是也。 575 X20n0360_p0375b15
次今謂下破異明同文為二初破異二諦各異者實 576 X20n0360_p0375b16
有為俗實有滅為真既不相即乃成各異也言理淺 577 X20n0360_p0375b17
者偏真權理非中實之深也摩訶下次明同摩訶衍 578 X20n0360_p0375b18
此云大乘而通教是大乘初門幻有為俗幻有即空 579 X20n0360_p0375b19
為真二諦不隔故云相即問通教名為大乘初門為 580 X20n0360_p0375b20
約當教為通別圓若妙玄之中有此料簡彼文乃約 581 X20n0360_p0375b21
通於別圓名為初門良以摩訶衍門正通實相傍通 582 X20n0360_p0375b22
真諦故也今言理深即是遠通別圓中道理深既是 583 X20n0360_p0375b23
遠通中道二諦相即豈可不然應知此義亦有傍正 584 X20n0360_p0375b24
傍義如向正則名為含中入真之二諦也法華文句 585 X20n0360_p0375c01
云佛名即色是空空即是色色空空色無二無別空 586 X20n0360_p0375c02
色不異為如即事而真為是阿難傳佛文不異為如 587 X20n0360_p0375c03
能詮即所詮為是此則通教經初如是也。 588 X20n0360_p0375c04
三今謂下破淺明深文為二初破淺前明通教既云 589 X20n0360_p0375c05
理深今明別教言破淺者以通教是帶淺明深今但 590 X20n0360_p0375c06
破前傍通之淺故云破淺耳言同聞者同聞無生也 591 X20n0360_p0375c07
言各解者聲聞總相體法入空緣覺別相體法入空 592 X20n0360_p0375c08
菩薩具修總相別相故大本四教云佛說實相(真諦)分 593 X20n0360_p0375c09
為三種若得實相滅諸煩惱名聲聞乘若生大悲發 594 X20n0360_p0375c10
無上意名為大乘(即菩薩也)若佛滅後時世無佛因遠離 595 X20n0360_p0375c11
生智名辟支佛乘故同聞無生之法而分三乘之別 596 X20n0360_p0375c12
名為同聞各解也證入優劣者如大經中三獸渡河 597 X20n0360_p0375c13
之喻也象喻菩薩馬譬支佛兔如聲聞河水喻於即 598 X20n0360_p0375c14
空之理三獸渡河而象力大馬力次之兔力最劣河 599 X20n0360_p0375c15
水雖一而象馬兔腳有長短所以渡河有淺深異是 600 X20n0360_p0375c16
故三人雖同入空而聲聞人但除正使緣覺侵習菩 601 X20n0360_p0375c17
薩斷正扶習潤生故知入空不無優降四明約於利 602 X20n0360_p0375c18
鈍菩薩證有真中以明優劣恐非文意唯菩薩下次 603 X20n0360_p0375c19
明深者唯者獨也別教乃是獨菩薩法所以云爾法 604 X20n0360_p0375c20
華文句云佛明生死是有邊涅槃是無邊出有入無 605 X20n0360_p0375c21
出無入中阿難傳此與佛說無異為如從淺至深無 606 X20n0360_p0375c22
非曰是即別教經初如是也。 607 X20n0360_p0375c23
四今謂下破離明中文為二初破離言離邊明中者 608 X20n0360_p0375c24
約所聞之教而說也出二諦外有中道者約所到之 609 X20n0360_p0376a01
理而言也若謂不然辭則煩重文字性離下次明中 610 X20n0360_p0376a02
者淨名疏云文字性離者不在自他四句也即字是 611 X20n0360_p0376a03
性性本不有故云性離也即是於如者淨名經云文 612 X20n0360_p0376a04
字性離則是解脫今既釋如故須變文所以謂之即 613 X20n0360_p0376a05
是於如也故言如者故今經中初言也一切法即佛 614 X20n0360_p0376a06
法者二諦即中道也法華文句云佛明生死即涅槃 615 X20n0360_p0376a07
亦即中道況復涅槃寧非中道真如法界遍一切處 616 X20n0360_p0376a08
一切諸法無非佛法阿難傳此與佛說無異故名為 617 X20n0360_p0376a09
如如如不動故名為是即圓教經初如是也。 618 X20n0360_p0376a10
初破邪下次約部教結判文為二初約教結判次此 619 X20n0360_p0376a11
經下約部結攝通被根性作種種說即是被於四種 620 X20n0360_p0376a12
根性說於四教問若約四教分文句者玄義判教何 621 X20n0360_p0376a13
故在通帶別明圓不言三藏答以教對部則方等部 622 X20n0360_p0376a14
一往對通既乃帶別明圓寧不兼於三藏況復藏通 623 X20n0360_p0376a15
從教雖分所證理一故判教屬通不妙三藏也。 624 X20n0360_p0376a16
三約觀心釋者法華文句但有因緣約教觀心無本 625 X20n0360_p0376a17
跡者以法華文句云若釋他經但用三意為未發跡 626 X20n0360_p0376a18
顯本故也於中為二初正釋此中不分四教觀異者 627 X20n0360_p0376a19
法華文句云觀前悉檀教等諸如是義並是因緣所 628 X20n0360_p0376a20
生法者即通觀也因緣即空即假者別觀也二觀為 629 X20n0360_p0376a21
方便得入中道雙照二諦者亦通亦別觀也悉是中 630 X20n0360_p0376a22
道者非通非別觀也今云觀與境冥為如者能如如 631 X20n0360_p0376a23
於所如故無異也境即正觀為是者境既即是理則 632 X20n0360_p0376a24
無非故云是矣經言下次引證普賢觀經十六觀經 633 X20n0360_p0376b01
皆作是言此四觀字必以初三作平聲呼第二第四 634 X20n0360_p0376b02
作去聲呼邪正之言義有通別四教迭論別則唯圓 635 X20n0360_p0376b03
名正以凡附文作觀多分在圓故也。 636 X20n0360_p0376b04
次釋我聞為三初約因緣釋又為三初舊師釋次真 637 X20n0360_p0376b05
諦釋三論解大論問曰云何聞用耳根聞用耳識聞 638 X20n0360_p0376b06
耳意識聞耶答云耳根不破聲在可聞處欲聞憶是 639 X20n0360_p0376b07
事情塵和合故耳識生隨耳識能分別種種因緣得 640 X20n0360_p0376b08
聞聲問應言耳聞那云我聞答我是耳主舉我攝眾 641 X20n0360_p0376b09
緣也應知耳識四緣方聞一根二境三空四作意根 642 X20n0360_p0376b10
即耳根清淨四大勝義內根非浮塵外根四微也境 643 X20n0360_p0376b11
者聲塵也空即可聞處也作意即作心欲聞憶是事 644 X20n0360_p0376b12
也情塵意和合者總舉四緣具足故耳識生也舉我 645 X20n0360_p0376b13
攝眾緣亦是四緣和合也若是眼識乃從五緣而生 646 X20n0360_p0376b14
於四緣上更加明緣以眼為根以色為境以明為照 647 X20n0360_p0376b15
以空不礙以作意發起由此五緣眼識乃生今此耳 648 X20n0360_p0376b16
識不假明緣故但四緣也故知一時是聞持和合即 649 X20n0360_p0376b17
四緣具足若一緣有闕則不和合也若讀法華文句 650 X20n0360_p0376b18
及記應知此說亦見彼文存略差誤具如大部補注 651 X20n0360_p0376b19
中示(云云)此中所以不約四悉判者準前可解故不煩 652 X20n0360_p0376b20
文若欲判之應以舊解是世界真諦是對治釋論因 653 X20n0360_p0376b21
緣和合是為人阿難與聽眾述佛遺旨是第一義若 654 X20n0360_p0376b22
法華文句乃判釋論是世界今且從一往故如上判 655 X20n0360_p0376b23
之耳。 656 X20n0360_p0376b24
師釋我下次約教義釋文為二初正釋又為二初開 657 X20n0360_p0376c01
釋即是分聞兩字各釋於中為二初釋我配者匹對 658 X20n0360_p0376c02
也四根性人即是四教根性人也意令次第匹配對 659 X20n0360_p0376c03
當釋其所以故注云云三藏根性謂有能所及以自 660 X20n0360_p0376c04
他故云我我通人體達自他即空名我無我別人十 661 X20n0360_p0376c05
住入空無我十行出假建立於我圓人達於有我無 662 X20n0360_p0376c06
我二邊即中故云不二中道是實即真我義也次釋 663 X20n0360_p0376c07
聞者文句記云此中亦用大經四句然大經顯圓今 664 X20n0360_p0376c08
乃義開豎約四教隨名便故不復次第大經顯圓具 665 X20n0360_p0376c09
如大部補注中示今順教意釋四聞者藏人謂有能 666 X20n0360_p0376c10
聞所聞故云聞聞通人體達能所即空名聞不聞別 667 X20n0360_p0376c11
人入空復能出假名不聞聞圓人達於二邊即中是 668 X20n0360_p0376c12
故名為不聞不聞即不聞於有不聞於無也四教法 669 X20n0360_p0376c13
人者上文釋我則單言人今此釋聞則兼於法即能 670 X20n0360_p0376c14
聞之人所聞之法也有此之意故注云云若淨名疏 671 X20n0360_p0376c15
乃以通教為不聞聞者以如夢如幻點空說聞也以 672 X20n0360_p0376c16
別教為聞不聞者以所聞自在世諦死時即聞聞死 673 X20n0360_p0376c17
而生聞持隨有所聞自在能持也。 674 X20n0360_p0376c18
有四種不次合釋者即是合於我聞二字總釋之也 675 X20n0360_p0376c19
阿闍世王懺悔經及付法藏傳明三種阿難又法華 676 X20n0360_p0376c20
文句引正法念經明三種阿難一阿難陀此云歡喜 677 X20n0360_p0376c21
持小乘藏二阿難跋陀此云歡喜賢受持雜藏三阿 678 X20n0360_p0376c22
難婆伽此云歡喜海持佛藏又阿含有典藏阿難持 679 X20n0360_p0376c23
菩薩藏蓋指一人具於四德傳持四種之法門耳妙 680 X20n0360_p0376c24
玄第十章安私錄中引經論明四藏云一聲聞藏二 681 X20n0360_p0377a01
雜藏三菩薩藏四佛藏釋籤云聲聞雜菩薩佛次第 682 X20n0360_p0377a02
以對四教之義意亦可見是故今云為四種緣立四 683 X20n0360_p0377a03
種名也然四種阿難親承四佛不周者此約教體明 684 X20n0360_p0377a04
四佛身與教相當是故四佛各附教體以明其相何 685 X20n0360_p0377a05
者三藏既談苦空生滅是故丈六八十無常通教既 686 X20n0360_p0377a06
是大乘初門正通中道傍通真諦是故名為丈六尊 687 X20n0360_p0377a07
特合身佛也合者共也界內分段丈六生身與夫界 688 X20n0360_p0377a08
外法性尊特共合故也故法華文句云若尊特佛與 689 X20n0360_p0377a09
丈六佛共放光者通義也孤山云一身兩見名為合 690 X20n0360_p0377a10
身四明云只一佛身由利鈍根見二種狀故云合身 691 X20n0360_p0377a11
並非義也別教既談法門無量是故但名尊特之身 692 X20n0360_p0377a12
以尊特身光明相好無邊故也圓教既談法界實相 693 X20n0360_p0377a13
是故乃名法身佛也故法華文句云三藏教佛身長 694 X20n0360_p0377a14
丈六壽八十歲老比丘像帶比丘像現尊特身即通 695 X20n0360_p0377a15
教佛(下文又引像法決疑經證通教佛云或見小 696 X20n0360_p0377a16
〔身〕文句記云通佛云大身小身者以云帶老比 697 X20n0360_p0377a16
丘故由 698 X20n0360_p0377a16
是明之帶比丘像即是小身丈六而已現尊特身即 699 X20n0360_p0377a17
是大身巍[?夕]特勝祖師格言昭著若此而四 700 X20n0360_p0377a17
明云通教丈 701 X20n0360_p0377a17
六尊特合身不定約相多少分之意謂合身不須現 702 X20n0360_p0377a18
大便是尊特若丈六外有尊特者熾然待對中義不 703 X20n0360_p0377a18
成以 704 X20n0360_p0377a18
此言之四明灼然錯解通教丈六尊特合身之義今 705 X20n0360_p0377a19
人雖欲扶助四明如何消通法華文句及記耶)即 706 X20n0360_p0377a19
別教佛隱前三相唯示不可思議如虛空相即圓教 707 X20n0360_p0377a20
佛文句記云若云坐蓮華藏或云三世諸佛皆色究 708 X20n0360_p0377a21
竟成無上道並別佛相乃至云(為引別佛之文且 709 X20n0360_p0377a22
略圓佛之說)別佛 710 X20n0360_p0377a22
既云單論即是隱前二相如目連不窮其聲等(四明云丈 711 X20n0360_p0377a23
六身聲不必待現名為尊特今謂不然故輔行引目 712 X20n0360_p0377a24
蓮欲知佛聲近遠如來即現清淨音〔場〕目蓮承 713 X20n0360_p0377a24
佛力去至 714 X20n0360_p0377a24
西方九十九琲e沙佛土至彼聞聲猶如對面又引 715 X20n0360_p0377b01
應持菩薩欲量佛身即自變形高三百三十萬里復 716 X20n0360_p0377b01
見佛 717 X20n0360_p0377b01
身高五百四十三萬兆垓二億里以至上方〔琚f 718 X20n0360_p0377b02
沙世界永不見於釋尊之頂然後結云身聲既爾諸 719 X20n0360_p0377b02
相例然坐 720 X20n0360_p0377b02
蓮華臺居色究竟等並此相也由是明之諸文凡說 721 X20n0360_p0377b03
現尊特身皆是現起身光相好無量無邊其間乃有 722 X20n0360_p0377b03
全現 723 X20n0360_p0377b03
分現一相二相至多相等隨文可知不煩具引故通 724 X20n0360_p0377b04
教佛丈六尊特乃是大小共論謂之合身義耳所以 725 X20n0360_p0377b04
帶比 726 X20n0360_p0377b04
丘像現尊特身即是於其界內分段丈六小身現於 727 X20n0360_p0377b05
界外法性尊特高大巍[?夕]耳然須了知五時 728 X20n0360_p0377b05
教主始終之 729 X20n0360_p0377b05
相莫不皆分段生身文句記云實位補處輔應化佛 730 X20n0360_p0377b06
示歷五味良由此也而梵網云我今盧舍那方坐蓮 731 X20n0360_p0377b06
華臺 732 X20n0360_p0377b06
周巾千華上復現于釋迦者此明從勝現劣耳亦是 733 X20n0360_p0377b07
從本現跡也淨名疏云四度現尊勝者此明從跡現 734 X20n0360_p0377b07
本耳 735 X20n0360_p0377b07
亦是從劣現勝也高麗四教儀云爾時如來現盧舍 736 X20n0360_p0377b08
那身說華嚴者即此意也華嚴既爾二酥法華現相 737 X20n0360_p0377b08
可知 738 X20n0360_p0377b08
然則從劣現起尊勝表彰雖爾收光攝相﹝(白-日+田)/廾﹞ 739 X20n0360_p0377b09
劣宛然是故法華別序放光即是從於丈六﹝(白-日+田)/廾﹞ 740 X20n0360_p0377b09
劣現於尊特勝相 741 X20n0360_p0377b09
  742 X20n0360_p0377b09
巍巍以至佛從三昧而起必須收光但是經文略而 743 X20n0360_p0377b10
不說耳以所表事辨須〔敘〕眾心入於一實故也 744 X20n0360_p0377b10
故淨名疏 745 X20n0360_p0377b10
問云何以得知現尊特身表說實相答法華云我以 746 X20n0360_p0377b11
相嚴身光明照世間無量眾所尊為說實相印又序 747 X20n0360_p0377b11
中云 748 X20n0360_p0377b11
今佛放光明助發實相義豈非皆是指前別序放光 749 X20n0360_p0377b12
現相表彰之意而四明云大乘圓妙不立生身又謂 750 X20n0360_p0377b12
生身 751 X20n0360_p0377b12
丈六﹝(白-日+田)/廾﹞劣不須現起尊勝 752 X20n0360_p0377b13
巍[?夕]可不誤哉若謂法華別序不是從劣現 753 X20n0360_p0377b13
勝而為表彰何故淨名疏釋別序現相 754 X20n0360_p0377b13
表彰具明四度現尊勝又料簡問答指放光說實相 755 X20n0360_p0377b14
為尊持耶何故法華六瑞是現相序耶文句云感則 756 X20n0360_p0377b14
大乘 757 X20n0360_p0377b14
機發應則圓毫照之名為勝應顯與淨名疏云四度 758 X20n0360_p0377b15
現尊貴瓔珞嚴身皆譬釋迦勝應宛如符契何謂劣 759 X20n0360_p0377b15
應不 760 X20n0360_p0377b15
現便是勝乎以此驗知四明所立法華教主即劣是 761 X20n0360_p0377b16
勝不須現者灼然違於別序現相矣請有識者熟讀 762 X20n0360_p0377b16
淨名 763 X20n0360_p0377b16
疏及法華文句釋別序現相之文自知四明所立之 764 X20n0360_p0377b17
誤也)若隱前三相從勝而說 765 X20n0360_p0377b17
非謂太虛名為圓佛乃至云法華已前三佛離明隔 766 X20n0360_p0377b18
偏小故來至此經從劣辨勝即三而一(圓佛法身猶如虛空不可 767 X20n0360_p0377b19
思議隱前三佛報應之相乃是從於最勝而說非謂 768 X20n0360_p0377b20
棄捐前三報應於外別求如太虛空名為圓佛其實 769 X20n0360_p0377b20
即前 770 X20n0360_p0377b20
三佛報應是圓法身猶如虛空不可思議故云隱前 771 X20n0360_p0377b21
三相從勝而說非謂太虛名為圓佛也例如止觀明 772 X20n0360_p0377b21
通佛 773 X20n0360_p0377b21
〔云〕如來相好皆如虛空空中無佛況復相好輔 774 X20n0360_p0377b22
行釋云所云空者相即非相非謂無相世濫用之彌 775 X20n0360_p0377b22
須誡慎彼 776 X20n0360_p0377b22
文與今通圓雖異語勢大同若不爾者文句既云如 777 X20n0360_p0377b23
虛空相即是圓佛記中那云非謂太虛名為圓佛故 778 X20n0360_p0377b23
知記 779 X20n0360_p0377b23
中但是遮人於三佛外別求圓佛所以謂之隱前三 780 X20n0360_p0377b24
相從勝而說非謂太虛名為圓佛故須即前三佛報 781 X20n0360_p0377b24
應是 782 X20n0360_p0377b24
圓法身猶如虛空不可思議方是今家之正意也故 783 X20n0360_p0377c01
下即云法華已前三佛離明隔偏小故來至此經從 784 X20n0360_p0377c01
劣辨 785 X20n0360_p0377c01
勝即三而一豈非即從前三教佛報應之劣而辨圓 786 X20n0360_p0377c02
佛法身之勝名從劣辨勝是即三而一故下諸文皆 787 X20n0360_p0377c02
以佛 788 X20n0360_p0377c02
眼佛知見等名之為勝即其意也以四眼二智報應 789 X20n0360_p0377c03
二身是用佛眼種智法身是體今從四眼二智報應 790 X20n0360_p0377c03
之劣 791 X20n0360_p0377c03
以辨佛眼種智法身之勝是即用論體名開權顯實 792 X20n0360_p0377c04
故妙玄明今經之體乃云開垢衣內身即瓔珞長者 793 X20n0360_p0377c04
然須 794 X20n0360_p0377c04
了知今文從劣辨勝是即用論體妙玄開垢衣內身 795 X20n0360_p0377c05
即瓔珞長者正是即用論體仍顯報應勝劣二用同 796 X20n0360_p0377c05
體相 797 X20n0360_p0377c05
即何以知之以內身是體報應勝劣衣瓔是用既云 798 X20n0360_p0377c06
垢衣內身即瓔珞長者是同體權實豈非即用論體 799 X20n0360_p0377c06
仍顯 800 X20n0360_p0377c06
體同相即乎故知今文與妙玄大意是同但在文小 801 X20n0360_p0377c07
異耳是以今文從劣辨勝即三而一不可妄作丈六 802 X20n0360_p0377c07
尊特 803 X20n0360_p0377c07
勝劣說之四明準此立丈六之劣是尊持之勝豈非 804 X20n0360_p0377c08
濫說之甚乎又復應知非謂太虛名為圓佛亦可謂 805 X20n0360_p0377c08
之太 806 X20n0360_p0377c08
虛圓佛遍同理太虛乃絕一切色像圓佛乃具三千 807 X20n0360_p0377c09
世間雖通此說前義為正故即前三報應之劣是圓 808 X20n0360_p0377c09
809 X20n0360_p0377c09
身如空之勝名從劣辨勝是即三而一非謂離前三 810 X20n0360_p0377c10
佛之外別求圓佛法身如空也)若得實意 811 X20n0360_p0377c10
方知四佛體同用殊(體同用珠例如法華文句云 812 X20n0360_p0377c11
體即實相無有分別用則立法差 813 X20n0360_p0377c11
降不同體同故相即如玄籤所明開垢衣內身即瓔 814 X20n0360_p0377c12
珞長者內身者內體也體既是內用豈非外故義例 815 X20n0360_p0377c12
云法 816 X20n0360_p0377c12
與報應一體無差以至諸文凡說相即及非一非異 817 X20n0360_p0377c13
等莫不皆約體同之義體同故雖則相即用異故勝 818 X20n0360_p0377c13
劣不 819 X20n0360_p0377c13
濫故釋籤指法性尊特是約界外得作此說文句記 820 X20n0360_p0377c14
明法華師弟身俱﹝(白-日+田)/廾﹞劣是 821 X20n0360_p0377c14
隱尊勝瓔珞寂忍而現丈六垢 822 X20n0360_p0377c14
衣拙弊故知衣瓔外用須分安可濫說以劣為勝乎 823 X20n0360_p0377c15
若不約於體同常即用異常分豈可玄籤明開垢衣 824 X20n0360_p0377c15
內身 825 X20n0360_p0377c15
即瓔珞長者文句及記乃云師弟身俱﹝(白-日+田)/廾﹞ 826 X20n0360_p0377c16
劣俱隱寂忍而耐其拙莫是玄義明開文句及記明 827 X20n0360_p0377c16
隱明著開著不 828 X20n0360_p0377c16
同成天殊之謗乎然今文云體同用殊者釋籤明法 829 X20n0360_p0377c17
華華嚴二處會主釋迦舍那衣瓔少殊內身不別乃 830 X20n0360_p0377c17
是用 831 X20n0360_p0377c17
異而體同耳且從用邊須分故云衣瓔少殊其實理 832 X20n0360_p0377c18
體是同故云內身無別故文句釋始見我身等文約 833 X20n0360_p0377c18
十義 834 X20n0360_p0377c18
明之然後結云緣宜不同略為十異種智法界等無 835 X20n0360_p0377c19
差別故知華嚴會主舍那尊勝瓔珞法華會主釋迦 836 X20n0360_p0377c19
卑劣 837 X20n0360_p0377c19
垢衣乃是緣宜不同從用少殊耳至論實相法身內 838 X20n0360_p0377c20
體復何差別哉然此乃約華嚴法華對論用異理體 839 X20n0360_p0377c20
無別 840 X20n0360_p0377c20
若文句釋信解品中乃以華嚴對於鹿苑明於用異 841 X20n0360_p0377c21
體同之義故文句云衣瓔有異人只是一又云隱顯 842 X20n0360_p0377c21
有殊 843 X20n0360_p0377c21
何關體別然則在昔用異體同須約佛意良以佛意 844 X20n0360_p0377c22
非適今也故得華嚴對於鹿苑明衣瓔有異人只是 845 X20n0360_p0377c22
一何 846 X20n0360_p0377c22
關體別也若跨節開權唯在法華故得華嚴對於法 847 X20n0360_p0377c23
華明用異體同如玄籤所說也故體同用異體同其 848 X20n0360_p0377c23
言雖 849 X20n0360_p0377c23
互其旨無別旨雖無別終不可以體同相即而濫用 850 X20n0360_p0377c24
異常分若不爾者何故謂之體同用殊)講華 851 X20n0360_p0377c24
嚴者皆云我佛讀唯識者不許他經(講華嚴者皆 852 X20n0360_p0378a01
云我經是舍那佛 853 X20n0360_p0378a01
說遂尊華嚴為勝餘經是釋迦佛說乃排之為劣良 854 X20n0360_p0378a02
由不知體同用異讀唯識者自宗其論以為臻極不 855 X20n0360_p0378a02
許他 856 X20n0360_p0378a02
經所說之義良由迷於法華是佛究竟之談故至法 857 X20n0360_p0378a03
華開顯方知華嚴在於昔日唯識乃是申通方等耳 858 X20n0360_p0378a03
)。 859 X20n0360_p0378a03
次此經下約部結攝注云云者令引經文以示三乘 860 X20n0360_p0378a04
說聽之相故玄義云方等之教通於三乘故新本云 861 X20n0360_p0378a05
欲生人天欲得四果緣覺及佛皆應懺悔即此意也 862 X20n0360_p0378a06
三約觀心釋中言攀上厭下觀者即世間禪中六行 863 X20n0360_p0378a07
觀也凡夫之人依文行觀佛弟子多修八聖種(受如病想 864 X20n0360_p0378a08
如〔癩〕行如瘡識如刺無常觀識苦觀於受空觀 865 X20n0360_p0378a09
於想無我觀行名之為八雜心論云聖以此為種聖 866 X20n0360_p0378a09
從彼生故 867 X20n0360_p0378a09
云聖種)言六行者於初禪中厭離雙觀以初禪為厭下 868 X20n0360_p0378a10
苦麤障以覺觀動亂逼惱是心故名苦以從覺觀生 869 X20n0360_p0378a11
喜樂故名麤以覺觀翳二禪內淨故名障二禪異此 870 X20n0360_p0378a12
名攀上勝妙出以二禪內淨安隱勝於初禪覺觀動 871 X20n0360_p0378a13
亂故名勝以二禪之喜因內淨而發故名妙以若得 872 X20n0360_p0378a14
二禪即離覺觀故名出二禪以上乃至四空準說可 873 X20n0360_p0378a15
解欣三厭三各隨用一展轉皆以自地為下厭自地 874 X20n0360_p0378a16
故名為厭下欣上地故名為攀上文句記云佛弟子 875 X20n0360_p0378a17
中亦有修於六行觀者故今用之凡約觀解並須順 876 X20n0360_p0378a18
於佛弟子故既有欣厭彌顯自他故是三藏我聞聞 877 X20n0360_p0378a19
析體兩種從假入空皆是我無我者驗知前明我我 878 X20n0360_p0378a20
聞聞乃是三藏實有之假未可濫作析假入空釋之 879 X20n0360_p0378a21
也故今方明折假入空即是三藏實有滅為真體假 880 X20n0360_p0378a22
入空即是通教幻有即空真既並從假入空故皆是 881 X20n0360_p0378a23
我無我別圓二觀如文可解皆言若作者隨機不定 882 X20n0360_p0378a24
故也。 883 X20n0360_p0378b01
三釋一時文為三初約因緣釋文為三初肇師釋啟 884 X20n0360_p0378b02
者初聞也運者合宜也嘉者善也佛化大運必稱物 885 X20n0360_p0378b03
機故云嘉會也次三藏釋文為二初正明若通者高 886 X20n0360_p0378b04
時也不及者下時也私謂下次章安釋出者恐人不 887 X20n0360_p0378b05
曉高下之言故為釋出言私謂者倉頡篇云不公也 888 X20n0360_p0378b06
既非大師當眾所說又非親對大師印述但是自己 889 X20n0360_p0378b07
於結集時私安其語耳師釋下三今家釋者既言眾 890 X20n0360_p0378b08
生感法佛慈赴教機應之時故知今文須約因緣而 891 X20n0360_p0378b09
釋之此即法華文句云若時與道合者第一義也肇 892 X20n0360_p0378b10
云法王啟運嘉會之時者世界也亦可兼於為人生 893 X20n0360_p0378b11
善三藏平時不高不下即對治也。 894 X20n0360_p0378b12
次亦是下約教義釋文為二初釋時注云云者意令 895 X20n0360_p0378b13
釋出發真見諦義兼藏通法眼照世即別教也佛眼 896 X20n0360_p0378b14
照中即圓教也故法華文句約教釋時亦云見諦等 897 X20n0360_p0378b15
也而言下次釋一者先斥非故云斯二非一也次顯 898 X20n0360_p0378b16
是故云妄斷豁悟也亦應於此注云云字文無者略 899 X20n0360_p0378b17
良以妄斷豁悟之言義含四教故也。 900 X20n0360_p0378b18
三約觀心釋注云云者意令以三配於四教觀心之 901 X20n0360_p0378b19
義準前約教釋時可解。 902 X20n0360_p0378b20
四釋化主文為三初約因緣釋文為二初引真諦然 903 X20n0360_p0378b21
外道輩其類有三謂一切智神通韋陀今亦不論三 904 X20n0360_p0378b22
種之別但將佛證一切智異外道愚癡邪計無量二 905 X20n0360_p0378b23
乘自度不能濟他是故以佛慈悲異之諸小菩薩用 906 X20n0360_p0378b24
心猶偏是故以佛平等異之餘人無此者顯佛獨有 907 X20n0360_p0378c01
也觀云尊極名佛故知亦異諸大菩薩以諸大菩薩 908 X20n0360_p0378c02
在於因位故也次引釋論云佛是第九號者輔行云 909 X20n0360_p0378c03
大經解釋為十一句大論合無上士調御丈夫以為 910 X20n0360_p0378c04
一句乃至世尊為第十句涅槃疏云成論與阿含合 911 X20n0360_p0378c05
無上士與調御丈夫為一號至世尊十數方滿涅槃 912 X20n0360_p0378c06
與釋論開無上士與調御丈夫為二號至佛則十名 913 X20n0360_p0378c07
已足總結上德十號具足為世所尊故云世尊此與 914 X20n0360_p0378c08
輔行今文不同恐章安誤也佛名為覺者西云佛陀 915 X20n0360_p0378c09
舊翻覺者又釋論中翻為知者對迷名知對愚稱覺 916 X20n0360_p0378c10
名同對別並屬自覺即以自覺而覺於他涅槃疏中 917 X20n0360_p0378c11
引地人云自覺覺他章安斥云復言覺他此太煩矣 918 X20n0360_p0378c12
(云云)覺世間者解苦集也覺出世間者解道滅也淨名 919 X20n0360_p0378c13
記云常即定法無常只是不定之法於三學中如毗 920 X20n0360_p0378c14
尼藏有心犯重定為業障名之為定餘戒不障名為 921 X20n0360_p0378c15
不定今謂常無常既爾數非數恐約真俗而明之 922 X20n0360_p0378c16
也。 923 X20n0360_p0378c17
天台下次約教義釋文亦為二初正釋前明四教我 924 X20n0360_p0378c18
聞不同故分四佛身相有異今對三智是故但明三 925 X20n0360_p0378c19
佛差別若開三為四則一切智有丈六佛屬於三藏 926 X20n0360_p0378c20
依道種智有丈六尊特雖正屬通亦兼於別即以尊 927 X20n0360_p0378c21
特兩字兼之而言道種智者即是通別出假菩薩也 928 X20n0360_p0378c22
孤山云文中剩丈六兩字雖或由解義終不便今謂 929 X20n0360_p0378c23
非剩義亦甚真汝自不曉耳一切種智有法身佛屬 930 X20n0360_p0378c24
圓可見知一切法空寂一相名一切智知一切法諸 931 X20n0360_p0379a01
道種別名道種智一相及諸種行類皆知名一切種 932 X20n0360_p0379a02
智若唯約圓明三智者佛智照空如二乘所見名一 933 X20n0360_p0379a03
切智佛智照假如菩薩所見名道種智佛智照空假 934 X20n0360_p0379a04
中皆見實相名一切種智故言三智一心中得也次 935 X20n0360_p0379a05
三佛下融通云不得一異者以若有一異即乖法體 936 X20n0360_p0379a06
寂滅清淨也非一異而一異者破性執已無妨隨緣 937 X20n0360_p0379a07
作一異說無名相中假名相說良由於此一文既然 938 X20n0360_p0379a08
餘皆準識學者知之。 939 X20n0360_p0379a09
三約觀心釋注云云者意令以三對四教耳準三智 940 X20n0360_p0379a10
說亦應可見又令辨於中觀之體雙遮故無一異中 941 X20n0360_p0379a11
觀之用雙照故亦一異耳。 942 X20n0360_p0379a12
五釋住處文為二初總釋次真諦下別釋文為二初 943 X20n0360_p0379a13
釋住文為三初約因緣釋文為二初引真諦釋次釋 944 X20n0360_p0379a14
論下今家以釋論攝之今先引文句記明釋論四住 945 X20n0360_p0379a15
之義次明攝於真諦八住之相初意者文句記引論 946 X20n0360_p0379a16
云住者四儀住世(論云行住坐臥也又云以怖魔 947 X20n0360_p0379a17
軍眾自令弟子歡喜入種[?夕]諸禪定 948 X20n0360_p0379a17
故在此中住今家諸文皆不引此)復有三種一者 949 X20n0360_p0379a18
天住謂欲天(論云六欲 950 X20n0360_p0379a18
天也)二者梵住即色天(法華文句亦同此說恐 951 X20n0360_p0379a19
是存略何者以論中明始從初禪終至 952 X20n0360_p0379a19
非想皆是梵住故也)三者淨住即三果已去(論 953 X20n0360_p0379a20
中但言聖住不云淨住又復論中 954 X20n0360_p0379a20
但言諸佛支佛羅漢名為聖住於三住中住聖住法 955 X20n0360_p0379a21
愍眾生故住王舍城不言三果已去記中所引恐是 956 X20n0360_p0379a21
誤也 957 X20n0360_p0379a21
然淨名疏與觀經疏明四種住文同大論但淨名疏 958 X20n0360_p0379a22
偏引四住之因觀經疏中具引四住之因果耳又復 959 X20n0360_p0379a22
論中 960 X20n0360_p0379a22
既云諸佛支佛羅漢而觀經疏言三乘者以〔語〕 961 X20n0360_p0379a23
佛是果菩薩在因故以菩薩乘顯於諸佛耳記中又 962 X20n0360_p0379a23
解文句云 963 X20n0360_p0379a23
住三三昧引論云入三三昧即得初果論中解住即 964 X20n0360_p0379a24
無此文亦恐誤也)論又云布施持 965 X20n0360_p0379a24
戒善心為天住四無量心為梵住(記中注云前從 966 X20n0360_p0379b01
果此從因論云慈悲 967 X20n0360_p0379b01
喜捨名四無量心也)三三昧為聖住聖住只是淨 968 X20n0360_p0379b02
住耳(論云空無相無 969 X20n0360_p0379b02
作是三三昧名聖住法聖住之法佛於中住故知論 970 X20n0360_p0379b03
中兩番釋於三住不出先果次因耳記中謂之聖住 971 X20n0360_p0379b03
只是 972 X20n0360_p0379b03
淨住者亦恐〔說〕會其名也)論又有四住天梵 973 X20n0360_p0379b04
聖佛更加佛住即今 974 X20n0360_p0379b04
文中首楞嚴是故今四住收論文盡(論云又四種 975 X20n0360_p0379b05
住天梵聖佛三住 976 X20n0360_p0379b05
如前說佛住者住首楞嚴等無量三昧十力四無所 977 X20n0360_p0379b06
畏十八不共法等是知四住但是更加佛住對前兼 978 X20n0360_p0379b06
舉是 979 X20n0360_p0379b06
故乃云又四種住耳)若以教收四教並有前四悉 980 X20n0360_p0379b07
義(以文句中將四種住 981 X20n0360_p0379b07
對四悉故)四佛並為第一義天但前二佛不得云用首楞嚴 982 X20n0360_p0379b08
耳問今釋佛住何以三悉但約欲色及以三果(文句中以 983 X20n0360_p0379b09
四儀住世為世界悉天住梵住名為人悉聖住為對 984 X20n0360_p0379b10
治悉記云但約欲色及以三果者準前思之欲色之 985 X20n0360_p0379b10
言亦 986 X20n0360_p0379b10
是存略耳)能住所住俱非佛邪(然論文明三種 987 X20n0360_p0379b11
住中兩番皆云住聖住法佛於中住 988 X20n0360_p0379b11
但天住梵住并不云佛住耳)答一從通以趣別二將勝以攝劣言 989 X20n0360_p0379b12
從通者從廣之狹言從勝者佛依王城必攝欲色及 990 X20n0360_p0379b13
以三果(三果之言準向思之)有人斥云今釋住王城何以引於 991 X20n0360_p0379b14
天梵等住此人不曾讀大智論此是彼論釋住正文 992 X20n0360_p0379b15
若只以色身住土以釋住名則大菩薩神無方所便 993 X20n0360_p0379b16
無所住況復佛邪故知他人唯許色身依於王城乃 994 X20n0360_p0379b17
成佛無心所依法故普賢觀明常寂光是佛住處豈 995 X20n0360_p0379b18
王城耶(此斥慈恩基法師也故慈恩法華玄贊云 996 X20n0360_p0379b19
住者游化居處為義居止在山游化城中佛依此中 997 X20n0360_p0379b19
游化安處古人因此乃云聖天梵佛住等住名雖同 998 X20n0360_p0379b20
義意全別語邃義幽之處曾不屬心名同理別之文 999 X20n0360_p0379b20
虛張 1000 X20n0360_p0379b20
〔授〕據此為未可也明師鈔云此四名住心安處 1001 X20n0360_p0379b21
義今經言住身居止義身心不同是故全別以此驗 1002 X20n0360_p0379b21
知慈恩不 1003 X20n0360_p0379b21
曾讀於智論若曾讀者何以分於身心兩別豈可龍 1004 X20n0360_p0379b22
樹解般若經住王舍城不如慈恩當代大乘師孰過 1005 X20n0360_p0379b22
於龍 1006 X20n0360_p0379b22
樹何得斥云名同理別之文虛張援據耶若乃但云 1007 X20n0360_p0379b23
居止在山游化城中則成佛住王城山中身心全無 1008 X20n0360_p0379b23
所住 1009 X20n0360_p0379b23
之法是則語邃義幽之處曾不屬心反成自責矣何關今家耶)。 1010 X20n0360_p0379b24
次明攝於真諦八住者應云天住梵住攝其天住住 1011 X20n0360_p0379c01
禪定及梵住住四等也言定住者恐語倒耳以欲天 1012 X20n0360_p0379c02
中亦論欲定故得攝之然真諦云住禪定者須通色 1013 X20n0360_p0379c03
界四禪無色四定是故梵住別云四等故大論云梵 1014 X20n0360_p0379c04
住是四無量□□□□□□□□□□□□□□□ 1015 X20n0360_p0379c05
□□□□□□□□□□□□□□□□□□□□ 1016 X20n0360_p0379c06
□□□□□□□□□□□□□住即欲界六天也 1017 X20n0360_p0379c07
聖住攝□□□□□□義全同亦乃攝其五分法□ 1018 X20n0360_p0379c08
□□□□□解脫解脫知見謂無學□□□□□□ 1019 X20n0360_p0379c09
□解脫智眼謂自□□□□□□□□□□故灰身 1020 X20n0360_p0379c10
則□□□□□□□□□□□□在則五分得住也 1021 X20n0360_p0379c11
佛□□□□□□□□是住於首楞嚴耳又有跡住 1022 X20n0360_p0379c12
王城攝□□者論云於三住中住聖住法愍眾生□ 1023 X20n0360_p0379c13
□依止住同既住王城其身豈不行住坐臥況復王 1024 X20n0360_p0379c14
城乃是三千大千界內故知論云住於王城攝於真 1025 X20n0360_p0379c15
諦之三住也。 1026 X20n0360_p0379c16
次天台下約教釋者準前約於三智釋佛意亦可解 1027 X20n0360_p0379c17
但三智約□而三諦約所依之理耳又前三佛文從 1028 X20n0360_p0379c18
合說今此四住□從開說準前釋於四種阿難親承 1029 X20n0360_p0379c19
四佛□□□□□□□道種智有丈六尊特佛而今 1030 X20n0360_p0379c20
論謂之丈□□□□□□□□□□□□□□□□ 1031 X20n0360_p0379c21
□等者若單論丈六則住真諦若單論尊特則住中 1032 X20n0360_p0379c22
道□□□□□□□□□□□□尊特二身既合是 1033 X20n0360_p0379c23
故名為雙住真中此是約於真中合說故與前文道 1034 X20n0360_p0379c24
種出假亦須分別何者以由通教出假利根能見不 1035 X20n0360_p0380a01
空乃是中道況復別教或在於假或在於中假□□ 1036 X20n0360_p0380a02
□□道同圓中則但是教道而已是故謂□□□□ 1037 X20n0360_p0380a03
□□□□□俗則攝前依道種智有尊特佛中則□ 1038 X20n0360_p0380a04
□□□□□□□□中法身佛住中道可解但尊特 1039 X20n0360_p0380a05
是中道之用法身□□□□之體耳然法華文句釋 1040 X20n0360_p0380a06
達多品約四教明相好之本此類土體與教相當之 1041 X20n0360_p0380a07
意耳若止觀對治攝法中復以藏通證真如銅別圓 1042 X20n0360_p0380a08
證中如鏡故知諸文隨義非一(云云)。 1043 X20n0360_p0380a09
三約觀心釋準前思之。 1044 X20n0360_p0380a10
次釋處文為二初釋王城又為二初約因緣釋大者 1045 X20n0360_p0380a11
廣也多也釋論甚廣今略引之耳五山者法華文句 1046 X20n0360_p0380a12
云一名天主穴二名七葉﹝宋-木+儿﹞三名蛇神四名少獨力 1047 X20n0360_p0380a13
五名靈鷲又下文引真諦云五山(云云)排者推也文句 1048 X20n0360_p0380a14
記引西域記云此城崇山四周以為外郭東西長南 1049 X20n0360_p0380a15
北狹周一百五十里子城三十里城北門是調達放 1050 X20n0360_p0380a16
醉象處東北是身子逢馬勝得初果處。 1051 X20n0360_p0380a17
次約觀心釋此文稍略法華文句云王即心王舍即 1052 X20n0360_p0380a18
五陰心王造此舍者析五陰舍空空為涅槃城此觀 1053 X20n0360_p0380a19
既淺如見土木(如像法決疑云或見此處是土沙 1054 X20n0360_p0380a20
草木等)若體五陰舍即 1055 X20n0360_p0380a20
空空為涅槃城即通教也若觀五陰舍因滅是色獲 1056 X20n0360_p0380a21
得常色受想行識亦復如是此之四德常為諸佛之 1057 X20n0360_p0380a22
所游處若觀五陰即法性法性無受想行識一切眾 1058 X20n0360_p0380a23
生即是涅槃不可復滅畢竟空寂舍如是涅槃即是 1059 X20n0360_p0380a24
真如實體文句記云初立觀境言心王造舍者識陰 1060 X20n0360_p0380b01
為王造業諸心必有心所今欲消王且以善惡心王 1061 X20n0360_p0380b02
以對無記之舍故云王造若折下四觀此示觀解異 1062 X20n0360_p0380b03
於他經應如止觀十乘十境下去皆爾具如止觀不 1063 X20n0360_p0380b04
可即具孤山云五陰舍者境也心王居之者觀也四 1064 X20n0360_p0380b05
明云無記性同餘四陰為所觀善惡性為能觀今謂 1065 X20n0360_p0380b06
若準記云初立觀境若折下四觀則境觀能所顯矣 1066 X20n0360_p0380b07
然下文明耆山觀云常為心王所觀令一切心數同 1067 X20n0360_p0380b08
入其中者此如法華文句云心王心數緣境之義故 1068 X20n0360_p0380b09
能緣是觀所緣是境具在彼文(云云)四明云善惡王數 1069 X20n0360_p0380b10
不離見愛若直以此心觀實相理如用藕絲懸須彌 1070 X20n0360_p0380b11
山徒增分別絕念無由若體此心是性惡者性惡融 1071 X20n0360_p0380b12
通無法不攝故達修惡即是性惡圓妙之觀初心可 1072 X20n0360_p0380b13
修故妙樂云忽都未聞性惡之名安能信有性德之 1073 X20n0360_p0380b14
行而性德之行須聞性惡者以知性惡故則修惡本 1074 X20n0360_p0380b15
虛三觀十乘無惑可破無理可顯故以性德召此行 1075 X20n0360_p0380b16
也(云云)今謂不然文句記云觀陰入界各具十界正當 1076 X20n0360_p0380b17
妙境山城雖約陰為所觀亦未結成不思議境又境 1077 X20n0360_p0380b18
據假邊且存其數空中尚無其數安有然必約假以 1078 X20n0360_p0380b19
立空中一文既然餘皆準此故輔行云能了妄念無 1079 X20n0360_p0380b20
一異相(空中寂滅非但亡於淨穢之法亦乃轉於 1080 X20n0360_p0380b21
迷染為淨)達此無相具一切 1081 X20n0360_p0380b21
心三千具足方能照於一多相即(妙假宛然)故金錍明性 1082 X20n0360_p0380b22
體性量性德三義第三性德方乃具於一多相即又 1083 X20n0360_p0380b23
輔行云大虛空中都無明暗明暗約色故有相除法 1084 X20n0360_p0380b24
性大虛本無善惡凡夫情謂善惡相除所以於惡令 1085 X20n0360_p0380c01
修止觀達惡無惡見惡體性即知體性本無善惡(義準 1086 X20n0360_p0380c02
具假善惡宛然)法華文句云明與暗共合如彼月光又日出 1087 X20n0360_p0380c03
時暗不向十方暗常在無所歸趣明亦如是與暗共 1088 X20n0360_p0380c04
合生死與道合道即是生死佛之所盡已盡所度已 1089 X20n0360_p0380c05
度又云燈生暗滅不可定其前後雖無前後暗定是 1090 X20n0360_p0380c06
障記云常在者只是暗無暗性舉暗是明迷悟亦爾 1091 X20n0360_p0380c07
理性無殊因位之明與無明雜入分真位破一分暗 1092 X20n0360_p0380c08
所破之暗體變為明豈智明發仍存先暗云常在耶 1093 X20n0360_p0380c09
雖云常在終須破盡究竟永淨方名常在(云云)而性德 1094 X20n0360_p0380c10
之行須聞性惡者以別教中無性德九故自他斷專 1095 X20n0360_p0380c11
緣理性而破九界反顯圓教空中之性若明必具妙 1096 X20n0360_p0380c12
假九界之惡(其實三千諸法宛然)故文句云若知地具桃李即 1097 X20n0360_p0380c13
識實中有權解無差即差若知桃李堅相即識權中 1098 X20n0360_p0380c14
有實解差即無差記中於是乃云忽都未聞性惡之 1099 X20n0360_p0380c15
名安能信有性德之行故知性德惡行乃是即實之 1100 X20n0360_p0380c16
權耳亦名即理之事無差即本之末即體之用故方 1101 X20n0360_p0380c17
便品文句記云誰知此經佛以惡行亦得名為善巧 1102 X20n0360_p0380c18
方便況輔行明妙境十界六道之法乃是為知性惡 1103 X20n0360_p0380c19
法遍又是妙境所攝之法耳故知能攝乃是空中寂 1104 X20n0360_p0380c20
滅之性也而初心用觀雖遮照同時但由自行唯在 1105 X20n0360_p0380c21
空中化他妙假三千赴物三觀一心自他不二故自 1106 X20n0360_p0380c22
行空中則第一義中一法尚不可得豈有三千耶世 1107 X20n0360_p0380c23
諦化他尚有無量法何但三千耶人不見之一向談 1108 X20n0360_p0380c24
於性惡之行不喜空中寂滅亡泯豈非棄本取末捨 1109 X20n0360_p0381a01
體欣用乎況達染淨空中自亡對華說空空無名字 1110 X20n0360_p0381a02
一尚無一豈泥性惡相相宛然絕念無由反成自責 1111 X20n0360_p0381a03
耳徒增分別豈在他人乎。 1112 X20n0360_p0381a04
次釋耆山文亦為二初約因緣釋翻鷲頭者亦翻頭 1113 X20n0360_p0381a05
者亦翻為靈鷲諸聖仙靈依之住故名為靈鷲峰形 1114 X20n0360_p0381a06
似鷲故云鷲頭又是鷲鳥棲之故也鷲黑色多子。 1115 X20n0360_p0381a07
次約觀心釋準法華文句今此即是別圓二觀也彼文 1116 X20n0360_p0381a08
先立觀境云若觀色陰無知如山識陰如靈三陰如 1117 X20n0360_p0381a09
鷲又云觀此靈鷲無常析觀也觀此靈鷲即空體觀 1118 X20n0360_p0381a10
也記云約山作觀亦先立觀境正當觀陰具如止觀 1119 X20n0360_p0381a11
第五去文(大義既指妙玄觀行亦指止觀題云文 1120 X20n0360_p0381a12
句良由於此)別圓觀中既云 1121 X20n0360_p0381a12
山即法性正因法身餘之二德準諸文說所以又約 1122 X20n0360_p0381a13
山為觀者山城雖殊同是依報是故約之以觀正報 1123 X20n0360_p0381a14
又諸觀境不出五陰今此山等約陰便故以諸文中 1124 X20n0360_p0381a15
直云境智亦應於此以辨二觀同異之相方便正修 1125 X20n0360_p0381a16
簡境及心并對前二辨權實等(云云)託事既爾附法例 1126 X20n0360_p0381a17
然昔人未曉妄謂託附不觀五陰不論簡境及心十 1127 X20n0360_p0381a18
乘等灼然違戾文句及記況空品文句云應引止觀 1128 X20n0360_p0381a19
境智何得不許以廣決略俾夫行者即聞即修故知 1129 X20n0360_p0381a20
四明頗得斯旨今豈人情妄生與奪庶幾後德精詳 1130 X20n0360_p0381a21
斐然(云云)心王及一切心數者若準法華文句云心數 1131 X20n0360_p0381a22
甚多且約善數有十謂信進念定慧喜猗捨覺戒此 1132 X20n0360_p0381a23
十數輔心王改惡從善革凡成聖(云云)文取通大地十 1133 X20n0360_p0381a24
數與心王俱起入善入惡遍通一切謂想欲觸慧念 1134 X20n0360_p0381b01
思解脫憶定受作觀悟已王數皆畢心心數法不行 1135 X20n0360_p0381b02
故普賢觀云我心自空罪福無主故無心無數名正 1136 X20n0360_p0381b03
觀成就自行空中若顯妙假三千宛然(云云)。 1137 X20n0360_p0381b04
次此經下明不列同聞眾所以文為二初正明此經 1138 X20n0360_p0381b05
闕同聞眾者謂今經城山文後不列同聞之眾也時 1139 X20n0360_p0381b06
有五處有四者謂聞法時會有五而所依處但有四 1140 X20n0360_p0381b07
也耆山聞敘述是一時也信相室聞常果是二時也 1141 X20n0360_p0381b08
夢中聞懺悔是三時也覺已與眾詣耆山聞說所夢 1142 X20n0360_p0381b09
是四時也讚佛品列眾至金寶山王佛國聞讚歎是 1143 X20n0360_p0381b10
五時也以聞說所夢及聞敘述皆在耆山故所依處 1144 X20n0360_p0381b11
但有四也既眾座非一故城山文後不列同聞眾也 1145 X20n0360_p0381b12
次若爾下釋疑文為二初立疑者若言眾非一座不 1146 X20n0360_p0381b13
列同聞者是則阿難在於耆山亦乃不聞信相室說 1147 X20n0360_p0381b14
又復不聞夢中所說經初不當稱於我聞次然雖下 1148 X20n0360_p0381b15
釋妨佛更為說者報恩經云佛求侍者阿難許已仍 1149 X20n0360_p0381b16
求四願一不受故衣二不受別請三諸比丘晨暮二 1150 X20n0360_p0381b17
時得見世尊莫令我爾須見便見(若讀法華文句 1151 X20n0360_p0381b18
記須知此文)四 1152 X20n0360_p0381b18
二十年中佛所說法重為我說佛粗示言端阿難皆 1153 X20n0360_p0381b19
解又其得佛覺三昧能自通達者舍利弗問經云阿 1154 X20n0360_p0381b20
難修不忘禪得佛覺三昧以三昧力自能聞也言佛 1155 X20n0360_p0381b21
覺者只是佛加覺力如佛耳三昧已證非從佛聞故 1156 X20n0360_p0381b22
云自能通達也阿難是佛成道夜生年二十五方為 1157 X20n0360_p0381b23
侍者已前諸經準向兩意尚得聞之況信相室說及 1158 X20n0360_p0381b24
夢中之說而不聞耶。 1159 X20n0360_p0381c01
次釋敘述發起兩序名別序文為二初通約二義分 1160 X20n0360_p0381c02
文又為二初總舉二義亦名別序簡異餘經者別序 1161 X20n0360_p0381c03
之言則兼敘述及以發起單言敘述但是別序之所 1162 X20n0360_p0381c04
攝耳應知別序望通得名通序文通而義通部含諸 1163 X20n0360_p0381c05
教故亦有義通而意別別在諸味故別序文別而義 1164 X20n0360_p0381c06
別不開他部故如持缽合蓋事在當經亦有義別而 1165 X20n0360_p0381c07
意通通諸教故又通序文通而義別隨部對教多少 1166 X20n0360_p0381c08
別故別序文別而義通通敘部內教多少故為欲遍 1167 X20n0360_p0381c09
通通別故爾二序相對其名自分亦為別名作本如 1168 X20n0360_p0381c10
向已示。 1169 X20n0360_p0381c11
次別義為七下雙約二義分文又為二初約別序又 1170 X20n0360_p0381c12
為二初約七別分文又為二初分文次生起者只是 1171 X20n0360_p0381c13
次第復有通別通則七義皆具生起別則生在於前 1172 X20n0360_p0381c14
謂能生於後也起則在後從前起也佛常在定者如 1173 X20n0360_p0381c15
云那伽常在定(那伽此云龍亦云象其力最大故 1174 X20n0360_p0381c16
以喻之)群眾也扣擊也 1175 X20n0360_p0381c16
故示軌儀者現於入定也出敘經王者此經始終皆 1176 X20n0360_p0381c17
在定中至讚佛品樹神虔請如來方乃從三昧起而 1177 X20n0360_p0381c18
今謂之出敘經王作謂出定但是定中發言敘述名 1178 X20n0360_p0381c19
為出耳若準義淨譯金光明最勝王云爾時世尊於 1179 X20n0360_p0381c20
日晡時從定而起觀察大眾而說頌言金光明妙法 1180 X20n0360_p0381c21
最勝諸經王是則出定雖異讖本而敘述序皆是佛 1181 X20n0360_p0381c22
作全同今意餘如下辨(云云)或時下次約三別分文言 1182 X20n0360_p0381c23
或時者下文解於壽量品云又一時重解等孤山四 1183 X20n0360_p0381c24
明皆云大師有時作此分章又云大師非止一迴講 1184 X20n0360_p0382a01
說故於一時別立名義今謂若準法華文句解方便 1185 X20n0360_p0382a02
品云有時解成就甚深未曾有法是結自行權實記 1186 X20n0360_p0382a03
云言有非其聽次別諮決時今亦例之或時一時並 1187 X20n0360_p0382a04
非聽次乃是章安別諮決時耳注云云者意言三別 1188 X20n0360_p0382a05
只是七別之所收耳又復三別且從大概故下但依 1189 X20n0360_p0382a06
七別消文其意在此。 1190 X20n0360_p0382a07
言敘述下次約敘述又為二初分文細作可尋者以 1191 X20n0360_p0382a08
此分剖委細作意可尋經文謂所游法性是果上之 1192 X20n0360_p0382a09
三德聞者能思惟即是懷疑以由四佛護持故則能 1193 X20n0360_p0382a10
斷疑也敘懺悔品言破惡者壞苦盡業是也言生善 1194 X20n0360_p0382a11
者所生功德是也敘讚歎品生善者種智功德莊嚴 1195 X20n0360_p0382a12
是也破惡者滅除諸苦是也與無量樂又是生善也 1196 X20n0360_p0382a13
皆注云云者令如此對消更引玄義云懺品滅惡非 1197 X20n0360_p0382a14
不生善讚品生善非不滅惡也次六行敘空品破惡 1198 X20n0360_p0382a15
中破三障惡者然此六行前三行半是破三障後二 1199 X20n0360_p0382a16
行半是舉方法能空於惡注云云者令如此說更引 1200 X20n0360_p0382a17
玄義云空品雙導也破三障者如下所釋八部所護 1201 X20n0360_p0382a18
下注云云者意令說者攬下消今也﹝歹*食﹞字正作﹝(歹*又)/食﹞ 1202 X20n0360_p0382a19
作餐七安切吞也彷彿者正作髣(芳往切)﹝髟/弗﹞ 1203 X20n0360_p0382a20
(芳勿芳味二切)相 1204 X20n0360_p0382a20
似也不審也薳(韋委切)猶遠也謂敘述之意只可名言 1205 X20n0360_p0382a21
相似附近不得迂闊薳遠求之則於敘述之文自然 1206 X20n0360_p0382a22
分明可見也注云云者意在於此。 1207 X20n0360_p0382a23
次料簡文為二初問次舊云下答文為二初敘他解 1208 X20n0360_p0382a24
文有兩番初番為二初正敘言集經者結集人也次 1209 X20n0360_p0382b01
若爾下今家破者初斥答是結集人言則但是論非 1210 X20n0360_p0382b02
是經也以經須是佛自親說及佛印定故也(應引大論五人 1211 X20n0360_p0382b03
說經委示其相)乖經文者經文既云我今當說何得謂之結 1212 X20n0360_p0382b04
集人耶以集經之人不得於經初云我今當說故也 1213 X20n0360_p0382b05
或云下次番又為二初正敘次若爾下今家破玄字 1214 X20n0360_p0382b06
與懸字同應作懸字若且依玄字說者玄者通也謂 1215 X20n0360_p0382b07
信相若能通敘下文一十七品復有何事更致懷疑 1216 X20n0360_p0382b08
乎。 1217 X20n0360_p0382b09
次又非下今家正明又為二初問應云既非信相又 1218 X20n0360_p0382b10
非集經者那忽作序耶次師云下舉南岳意答又為 1219 X20n0360_p0382b11
二初正答與金光明最勝王經宛如符契次釋難又 1220 X20n0360_p0382b12
為二初難次此無下釋文為三初正釋此無所妨者 1221 X20n0360_p0382b13
謂佛自唱作於經序無所妨礙也菩薩尚能安禪合 1222 X20n0360_p0382b14
掌以千萬偈讚諸法王文出法華別序偈中法華序 1223 X20n0360_p0382b15
品菩薩尚能安禪說偈今經序品如來入定豈不敘 1224 X20n0360_p0382b16
述故大論云聲聞入定則無所說如來在定亦能說 1225 X20n0360_p0382b17
法亦能游行又云佛雖常入定無覺觀麤心有不可 1226 X20n0360_p0382b18
思議智慧故亦能說法是故今經如來入游甚深法 1227 X20n0360_p0382b19
性不妨出言敘述諸品以至下文捨身品中從座而 1228 X20n0360_p0382b20
起禮塔等事皆無妨也由斯乃顯前文謂之入游法 1229 X20n0360_p0382b21
性出敘經王但是如來寂而常照口發於言名為出 1230 X20n0360_p0382b22
敘耳非謂出定也文云下次引證者經文既云我今 1231 X20n0360_p0382b23
當說若非如來豈得稱我故法華云我今亦復如是 1232 X20n0360_p0382b24
等皆是佛自稱我也孤山問云懺悔是信相說何得 1233 X20n0360_p0382c01
以我說是佛耶答信相既對佛說豈不蒙佛威加豈 1234 X20n0360_p0382c02
不為佛印定故信相說即佛說也四明云夢中金鼓 1235 X20n0360_p0382c03
是佛法身以智扣故方乃隨機說於懺悔故知金鼓 1236 X20n0360_p0382c04
是佛真我故云我說也今謂若從所表當依四明若 1237 X20n0360_p0382c05
約設教須取孤山(云云)大品下三引例者大品序品云 1238 X20n0360_p0382c06
爾時世尊出廣長舌遍覆三千大千世界熙怡微笑 1239 X20n0360_p0382c07
從其舌根出無量光是一一光化成千葉金色寶華 1240 X20n0360_p0382c08
是諸華上皆有化佛結加趺坐說六波羅蜜眾生聞 1241 X20n0360_p0382c09
者必得菩提彼文既稱為序此文豈可是正耶。 1242 X20n0360_p0382c10
釋入定為三下次別依七別之義解釋文為二初釋 1243 X20n0360_p0382c11
入定敘述二別次釋壽量初半品懷疑等五別初文 1244 X20n0360_p0382c12
又二初釋入定別又為二初分文次解釋文為三初 1245 X20n0360_p0382c13
釋能游之人又為三初釋是時文為二初引真諦釋 1246 X20n0360_p0382c14
次明今家釋者知機得道即因緣意慧眼法眼佛眼 1247 X20n0360_p0382c15
得道復是約教於中為三初總明次若慧眼下別釋 1248 X20n0360_p0382c16
佛欲下三結示言履歷者法華文句釋方便品初從 1249 X20n0360_p0382c17
三昧起云履歷法緣記云履歷即是歷事對境法緣 1250 X20n0360_p0382c18
即是內緣真理應知今文乃是定中履歷法性觀機 1251 X20n0360_p0382c19
授道耳。 1252 X20n0360_p0382c20
次釋如來文為二初標示次解釋文為二初略舉三 1253 X20n0360_p0382c21
藏次今家正釋又為二初正釋次成論下引證文為 1254 X20n0360_p0382c22
三初引成論小乘但以真理為實借小證大則以實 1255 X20n0360_p0382c23
相名為實道乘即能乘屬報智也次引大經文在梵 1256 X20n0360_p0382c24
行品中十一空者一內空二外空三內外空四有為 1257 X20n0360_p0383a01
空五無為空六無始空七性空八無所有空九第一 1258 X20n0360_p0383a02
義空十空空十一大空就智就行論來等者仍示經 1259 X20n0360_p0383a03
意也三引釋論文為二初正引次今家釋成應知今 1260 X20n0360_p0383a04
文釋成大論及前所引成論之文若準法華文句明 1261 X20n0360_p0383a05
二三如來云二如來者成論云乘如實道來成正覺 1262 X20n0360_p0383a06
故名如來乘是法如如智實是法如如境道是因覺 1263 X20n0360_p0383a07
是果若單論乘者如如無所知單明實者如如無能 1264 X20n0360_p0383a08
知境智和合則有因果照境未窮名因盡源為果道 1265 X20n0360_p0383a09
覺義成即是乘如實道來成正覺此真身如來也以 1266 X20n0360_p0383a10
如實智乘如實道來生王有示成正覺者即應身如 1267 X20n0360_p0383a11
來也三如來者大論云如法相解如法相說故名如 1268 X20n0360_p0383a12
來如者法如如境非因非果而無有異故名為如不 1269 X20n0360_p0383a13
動而至故名為來即法身如來也法如如智乘於如 1270 X20n0360_p0383a14
如真實之道來成妙覺智稱如理從理名如從智名 1271 X20n0360_p0383a15
來即報身如來也以如如境智合故處處示成正覺 1272 X20n0360_p0383a16
即應身如來也記云借成論小名以顯圓義也真身 1273 X20n0360_p0383a17
即是法報二身合明三如來者但離二為三耳然今 1274 X20n0360_p0383a18
文中約三諦釋大論如來三身可解若成論文既是 1275 X20n0360_p0383a19
證於智照理名如慈悲等名來故知法報合明真身 1276 X20n0360_p0383a20
且言於如耳應身成正覺且言於來耳況引大經就 1277 X20n0360_p0383a21
智論來豈不照理名如耶。 1278 X20n0360_p0383a22
三釋游之字文為二初正釋夫法性下次釋妨又為 1279 X20n0360_p0383a23
二初據理立妨次良以下約事答釋又為二初正釋 1280 X20n0360_p0383a24
良者實也﹝改-己+學﹞(胡教切)者學也令諸眾生食甘雨味亦應 1281 X20n0360_p0383b01
言住者下文解釋開甘露門等一行半偈是明斷德 1282 X20n0360_p0383b02
以甘靈是諸天不死之藥食者身安力大體光譬諸 1283 X20n0360_p0383b03
佛斷德住大涅槃真常四德也為眾生宣說亦應言 1284 X20n0360_p0383b04
出者驗知前文出敘經王但是口出其言耳非謂出 1285 X20n0360_p0383b05
定也故法華下次引證者此乃引因以況於果耳。 1286 X20n0360_p0383b06
次釋所游之法文為二初釋無量甚深法性又為二 1287 X20n0360_p0383b07
初正釋又為二初釋無量甚深將者欲也體包等者 1288 X20n0360_p0383b08
如法華云其車高廣文句釋云橫周法界之邊際豎 1289 X20n0360_p0383b09
徹三諦之源底故言高廣記云法界三諦並非橫豎 1290 X20n0360_p0383b10
雖無橫豎法界從遍言橫則便三諦名異言豎則便 1291 X20n0360_p0383b11
不二互顯思之可見高廣與體兼而舉之故言法界 1292 X20n0360_p0383b12
及三諦耳故輔行云法即諸法界謂界分相不同故 1293 X20n0360_p0383b13
一切諸法皆以三諦而為界分言法性者亦是諸法 1294 X20n0360_p0383b14
具三諦性性亦性分不可改故三諦性冥始終無變 1295 X20n0360_p0383b15
亦可界法性法即是實相實相之理三諦具足斯皆 1296 X20n0360_p0383b16
舉一即三之義也三諦無形俱不可見(非三也)然即假 1297 X20n0360_p0383b17
法可寄事辨即此假法即空即中空中二體二無二 1298 X20n0360_p0383b18
也(釋非三也)心性不動假立中名亡泯三千假立空稱雖 1299 X20n0360_p0383b19
亡而存假立假號(而三也)委辨具如圓通記中(云云)。 1300 X20n0360_p0383b20
次釋法性中云二乘盡無生智者十一智中此是第 1301 X20n0360_p0383b21
九第十智也毗曇云盡智謂我知苦乃至我知道無 1302 X20n0360_p0383b22
生智謂我知苦已不復更知乃至我知修道已不復 1303 X20n0360_p0383b23
更修二乘法性淺者偏真之理也有限者但解六道 1304 X20n0360_p0383b24
是空耳是知偏真淺故有限不見心性三千世間即 1305 X20n0360_p0383c01
空假中法界三諦之深廣也如實智者即十一智中 1306 X20n0360_p0383c02
第十一智也今即圓教妙覺佛智名如實智耳橫包 1307 X20n0360_p0383c03
豎徹故言無量甚深者即前所謂其體高廣體包法 1308 X20n0360_p0383c04
界徹到三諦故前文云無量甚深即今法性之高廣 1309 X20n0360_p0383c05
耳今之法性即前高廣之體也不二互顯所以皆言 1310 X20n0360_p0383c06
橫包豎徹即一而三即三而一非前非後斯之謂也 1311 X20n0360_p0383c07
故此亦是體與高廣兼而舉之故言法界及三諦耳 1312 X20n0360_p0383c08
此則義當修二性一一復具三高廣不二三九離合 1313 X20n0360_p0383c09
具在諸文(云云)。 1314 X20n0360_p0383c10
又無量下次重釋無量甚深者前文正釋乃是中道 1315 X20n0360_p0383c11
雙照二邊今文重釋乃是二邊即於中道是則今文 1316 X20n0360_p0383c12
及前正釋總而言之蓋顯無量甚深法性一復具三 1317 X20n0360_p0383c13
體用不二耳無量具三者三解脫也甚深具三者三 1318 X20n0360_p0383c14
般若也無量甚深既各具三當知法性亦復如是故 1319 X20n0360_p0383c15
法性具三即三德也三九相即不二可知若不爾者 1320 X20n0360_p0383c16
將何以顯佛所游法圓妙難思於中又二初正釋次 1321 X20n0360_p0383c17
例如下舉例又為二初正引例論有三說初云一方 1322 X20n0360_p0383c18
名廣高遠名大下方及九方名無量次云下名廣中 1323 X20n0360_p0383c19
名大上名無量次云緣四方眾生心名廣緣四維眾 1324 X20n0360_p0383c20
生心名大緣上下方眾生心名無量今此恐引第三 1325 X20n0360_p0383c21
文耳俱與論文迴互不同尋之可見次準此下準例 1326 X20n0360_p0383c22
釋成。 1327 X20n0360_p0383c23
次釋諸佛行處者釋迦既爾諸佛例然故法華云唯 1328 X20n0360_p0383c24
佛與佛乃能究盡諸法實相佛智無量甚深故行處 1329 X20n0360_p0384a01
亦無量甚深者意明佛智以為能游法性以為所游 1330 X20n0360_p0384a02
故也言行處者所行之處即法性也是故下文樹神 1331 X20n0360_p0384a03
讚云如來行處淨如琉璃兩足世尊行處亦空故法 1332 X20n0360_p0384a04
華云諸佛智慧甚深無量豈非今文佛智無量甚深 1333 X20n0360_p0384a05
之義乃能究盡諸法實相豈非今文行處無量甚深 1334 X20n0360_p0384a06
之義境智相稱是故乃喻函蓋相顯也過諸下三禮 1335 X20n0360_p0384a07
結簡菩薩居未及之地智之所行未能深廣者明菩 1336 X20n0360_p0384a08
薩所行雖是清淨不及諸佛所行清淨甚深無量也 1337 X20n0360_p0384a09
故地持云菩薩得九種禪乃至正習皆盡故言清淨 1338 X20n0360_p0384a10
禪者此明菩薩所行清淨也自下地去皆有餘習者 1339 X20n0360_p0384a11
上明菩薩所行清淨即等覺菩薩也若不開等覺者 1340 X20n0360_p0384a12
此即第十地也今明九地已還故云自餘下地皆有 1341 X20n0360_p0384a13
餘習耳佛住十地頂若入此禪過諸菩薩者此正釋 1342 X20n0360_p0384a14
經文過諸菩薩所行清淨也引淨名證云心淨已度 1343 X20n0360_p0384a15
諸禪定者引彼經中歎佛之文證於今文諸佛行處 1344 X20n0360_p0384a16
過諸菩薩也故知今文乃是先釋菩薩所行次方釋 1345 X20n0360_p0384a17
於過諸菩薩所行清淨耳大綱雖顯今更消文地持 1346 X20n0360_p0384a18
九種禪者彌勒菩薩造地持處明九種禪初名自性 1347 X20n0360_p0384a19
禪次名一切三名難四名一切門五名善入六名一 1348 X20n0360_p0384a20
切行七名除煩惱八名此世他世九名清淨禪於中 1349 X20n0360_p0384a21
略說又有十種一名世間清淨淨不味不染污禪乃 1350 X20n0360_p0384a22
至第九名離一切見清淨淨禪十名煩惱智障斷清 1351 X20n0360_p0384a23
淨淨禪如是菩薩無量禪得大菩提果菩薩依是得 1352 X20n0360_p0384a24
三菩提淨名疏引優婆塞戒經云九地斷見習十地 1353 X20n0360_p0384b01
斷愛習又引地持云離一切見清淨淨禪此據等覺 1354 X20n0360_p0384b02
故今約之以消此文一家圓斷義轉分明(此文者指淨名經云 1355 X20n0360_p0384b03
斷諸邪見無復餘習)又云圓教始從初住終至法雲圓斷諸見 1356 X20n0360_p0384b04
猶有習在等覺入重玄門千萬億劫重修凡事見理 1357 X20n0360_p0384b05
分明習氣微薄事等微煙故名無復餘習又云圓教 1358 X20n0360_p0384b06
補處四十一品並盡雖餘一品有若微煙乃可得名 1359 X20n0360_p0384b07
悉已清淨故約圓教說補處位悉已清淨若不爾者 1360 X20n0360_p0384b08
淨名經中歎菩薩德何故謂之斷諸邪見有無二邊 1361 X20n0360_p0384b09
無復餘習此與今文正習皆盡不亦同乎正習既盡 1362 X20n0360_p0384b10
豈非菩薩所行清淨乎通別惑者通惑謂見思別惑 1363 X20n0360_p0384b11
謂無明然別惑中雖則總含內外無知及以障中根 1364 X20n0360_p0384b12
本無明今正語其根本無明為別惑耳良以自行唯 1365 X20n0360_p0384b13
在空中仍由空中轉染為淨故也故若通若別皆有 1366 X20n0360_p0384b14
正習即此意也言皆盡者且約分盡也若爾清淨淨 1367 X20n0360_p0384b15
禪亦約分淨耳故上文云菩薩得九種禪也既云菩 1368 X20n0360_p0384b16
薩得之豈非分淨乎若空品云我斷一切諸見纏等 1369 X20n0360_p0384b17
即究竟盡也佛住十地頂者過第十地等覺也若入 1370 X20n0360_p0384b18
此禪者佛若入此淨禪豈可同於等覺是故便云過 1371 X20n0360_p0384b19
諸菩薩也淨名云等者淨名疏云言心淨者佛智窮 1372 X20n0360_p0384b20
源無法界惑也已度諸禪定者通論禪定乃通因果 1373 X20n0360_p0384b21
故大經云大般涅槃名深禪定窟豈得歎言心淨已 1374 X20n0360_p0384b22
度大涅槃耶今約別義禪定據因佛心約果果出因 1375 X20n0360_p0384b23
外故言已度耳問何以得知約別在因答大論云禪 1376 X20n0360_p0384b24
者此翻思惟修佛心智鑑圓明豈煩思惟究竟無學 1377 X20n0360_p0384c01
豈得言修又翻棄惡如來純淨之智何惡可棄故大 1378 X20n0360_p0384c02
經云有所斷者名有上士無所斷者名無上士故思 1379 X20n0360_p0384c03
惟等義皆是約因而言也故圓教六根清淨即自性 1380 X20n0360_p0384c04
禪初發心住即一切禪已究竟離虛妄顯自性清淨 1381 X20n0360_p0384c05
心如是乃至清淨淨禪破四十一品無明住無垢地 1382 X20n0360_p0384c06
如來心淨度此禪定登妙覺果故言已度故金光明 1383 X20n0360_p0384c07
云是時如來游於無量甚深法性過諸菩薩所行清 1384 X20n0360_p0384c08
淨彼疏既引此經為證故今文句亦引彼經而證也 1385 X20n0360_p0384c09
人不見之如何消釋此一段文孤山云通別各有正 1386 X20n0360_p0384c10
使習氣通盡已久望前總說故云通別正習皆盡耳 1387 X20n0360_p0384c11
今謂若準止觀云初信破見二信至七信破思八信 1388 X20n0360_p0384c12
至十信斷習引華嚴云初發心時正習俱盡界外未 1389 X20n0360_p0384c13
盡界內盡耳輔行云八信至十信習盡者習通界外 1390 X20n0360_p0384c14
塵沙無明引華嚴云初證初住卻望十信故云界內 1391 X20n0360_p0384c15
正習盡也孤山之意恐例此說然亦且符次第之意 1392 X20n0360_p0384c16
耳四明云通惑正使圓七信盡習氣至佛同別習盡 1393 X20n0360_p0384c17
今謂此與止觀相違以止觀云八信至十信斷習盡 1394 X20n0360_p0384c18
故何得謂之習氣至佛同別習盡耶四明又解空品 1395 X20n0360_p0384c19
文句若通若別究竟盡在於佛云若至佛地不唯別 1396 X20n0360_p0384c20
盡通亦窮邊今謂此說語自相違前云通惑正使圓 1397 X20n0360_p0384c21
七信盡習氣至佛同別習盡今云佛地不唯別盡通 1398 X20n0360_p0384c22
亦窮□□□□□□有人云通惑正習圓住前盡別 1399 X20n0360_p0384c23
惑正習初□□□□□盡者約豎說也通別惑累若 1400 X20n0360_p0384c24
正若習至佛盡者約橫說也今謂止觀所明十信界 1401 X20n0360_p0385a01
內正習盡者且順教道次第之意耳以未入初住猶 1402 X20n0360_p0385a02
名教道也若依圓妙是則須明六即之義何者五品 1403 X20n0360_p0385a03
即是觀行三觀六根即是相似三觀初住已上分論 1404 X20n0360_p0385a04
三觀妙覺即是究竟三觀故知通別不出三惑三惑 1405 X20n0360_p0385a05
諦觀位位既妙何得前後橫豎兩分況輔行云從初 1406 X20n0360_p0385a06
已來三諦圓修與次第義永不相關此論麤惑任運 1407 X20n0360_p0385a07
斷處與次第齊是故謂之初信至七信斷見思八信 1408 X20n0360_p0385a08
至十信斷習耳故知通別正習皆盡須約圓妙不可 1409 X20n0360_p0385a09
復以次第之說而為妨也。 1410 X20n0360_p0385a10
次釋敘述序文為二初敘意分文今更論敘述五重 1411 X20n0360_p0385a11
玄義者此例如文句記云句句之下通結妙名品品 1412 X20n0360_p0385a12
之內咸具體等以經題是總經文是別且攬別為總 1413 X20n0360_p0385a13
既明五重大義若以總貫別豈可不然乎故今敘述 1414 X20n0360_p0385a14
五重大義即是以總而貫別也攬別為總符文可知 1415 X20n0360_p0385a15
斯之謂也故今敘述五重玄義與前敘下十七品義 1416 X20n0360_p0385a16
歸一揆矣。 1417 X20n0360_p0385a17
次解者下隨文釋義文為五初釋敘名文為二初敘 1418 X20n0360_p0385a18
他解礦(古猛切)者金璞也次今明下今家與奪屬敘名 1419 X20n0360_p0385a19
者即玄義云以金為名名蓋眾實之上也(云云)。 1420 X20n0360_p0385a20
次經王下釋敘體者今文既將諸經之王以為敘體 1421 X20n0360_p0385a21
文句記中復云諸經有明法身即是經王故知王體 1422 X20n0360_p0385a22
名義雖異中道法身理無差別而世人云王通三諦 1423 X20n0360_p0385a23
體局中道不亦誤乎經王上已說者即指玄義釋名 1424 X20n0360_p0385a24
中明十種三法橫豎該羅之義也又玄義中明帝慧 1425 X20n0360_p0385b01
王是也名體雖分總別相攝故諸經王以為敘體不 1426 X20n0360_p0385b02
妨指於玄義釋名若不爾者上文何故許他人云理 1427 X20n0360_p0385b03
乃當然邪於中為二初對上總標然玄義中但明佛 1428 X20n0360_p0385b04
所游入法性之理以為經王今文則是約教分別教 1429 X20n0360_p0385b05
與玄義不可雷同次三藏下正述文為二初敘真諦 1430 X20n0360_p0385b06
又為二初正敘三德攝三者今經三德攝於華嚴般 1431 X20n0360_p0385b07
若涅槃三經也故下即云今經通為八位人故稱經 1432 X20n0360_p0385b08
王也如玄義中亦引真諦云法身攝華嚴報身攝般 1433 X20n0360_p0385b09
若應身攝涅槃今家斥云此是彼師明帝王統攝之 1434 X20n0360_p0385b10
義八位人者即凡夫二乘及始行菩薩也孤山云二 1435 X20n0360_p0385b11
乘為二凡夫開人天始行分四謂信住行向也四明 1436 X20n0360_p0385b12
云二乘為二人天為一信住行向地為五恐誤也何 1437 X20n0360_p0385b13
者若將十地為始行處者為純陀等諸大菩薩說真 1438 X20n0360_p0385b14
常佛性也般若云法身佛為法身菩薩說法其聽法 1439 X20n0360_p0385b15
眾非生死人者佛及菩薩俱是界外法性之身非同 1440 X20n0360_p0385b16
界內分段生死無常遷謝之身也故淨名疏明實報 1441 X20n0360_p0385b17
土引大論云法性身菩薩說法其國無有二乘之名 1442 X20n0360_p0385b18
又云實報土是法身菩薩所居以其觀一實諦破無 1443 X20n0360_p0385b19
明顯法性得真實果報而無明未盡潤無漏業受法 1444 X20n0360_p0385b20
性報身菩薩既爾如來化此名他受用法性身佛也 1445 X20n0360_p0385b21
故妙玄引釋論云佛有生身法身生身同人法有寒 1446 X20n0360_p0385b22
熱病患馬麥乞乳法性身佛光明無邊色像無邊尊 1447 X20n0360_p0385b23
特之身猶如虛空為法性身菩薩說法聽法之眾尚 1448 X20n0360_p0385b24
非生死身何況佛邪又生身佛壽則有量法身佛壽 1449 X20n0360_p0385c01
則無量豈可以無常八十年加於法身邪釋籤云般 1450 X20n0360_p0385c02
若之中既為菩薩當知化主必非生死若非生死即 1451 X20n0360_p0385c03
是常身(六能之中即是常身常壽無量也)佛有 1452 X20n0360_p0385c04
二身者如大品中華 1453 X20n0360_p0385c04
積世界普明菩薩欲來此土彼佛令其問訊釋迦少 1454 X20n0360_p0385c05
病惱等論問何故諸佛問訊而言病惱答佛有二身 1455 X20n0360_p0385c06
生身有寒熱九惱法身無病故問生身不問法身(般若 1456 X20n0360_p0385c07
既爾法華準知故法華中分身侍者及地涌菩薩并 1457 X20n0360_p0385c08
妙音東來並皆問訊少病惱等故知法華唯除序品 1458 X20n0360_p0385c08
寶塔 1459 X20n0360_p0385c08
神力囑累妙音放光現相表彰之外莫不皆是分段 1460 X20n0360_p0385c09
生身故便問訊云少病以從分段生身放尊勝光明 1461 X20n0360_p0385c09
現奇 1462 X20n0360_p0385c09
特色相表彰竟已收光攝相〔又〕是分段丈六生 1463 X20n0360_p0385c10
身故也故妙音品云佛身﹝(白-日+田)/廾﹞ 1464 X20n0360_p0385c10
小菩薩亦然法華既爾般若準知 1465 X20n0360_p0385c10
華嚴方等亦皆可解以淨名疏四度現相悉是表彰 1466 X20n0360_p0385c11
之意故也故此勝劣但約身相而分意在於此矣云 1467 X20n0360_p0385c11
云) 1468 X20n0360_p0385c11
教分二身為機劣故(界內之機形狀﹝(白-日+田)/廾﹞ 1469 X20n0360_p0385c12
劣丈六八尺不同界外身相尊勝無量無邊) 1470 X20n0360_p0385c12
  1471 X20n0360_p0385c12
豈以為劣機故暫常(暫現之言豈是藏通故知須 1472 X20n0360_p0385c13
約別圓智與體冥能起大用能為 1473 X20n0360_p0385c13
界內身相有量及無常等以明暫現為劣機耳)即 1474 X20n0360_p0385c14
以無常加誣法性令無常 1475 X20n0360_p0385c14
邪(四明謂即劣是勝又謂華嚴法華現尊特是生 1476 X20n0360_p0385c15
滅之身豈非加誣邪)又妙玄云法身 1477 X20n0360_p0385c15
菩薩進道無定或從生身進道或從法身進道故地 1478 X20n0360_p0385c16
涌菩薩云我等亦自欲得是真淨大法釋籤云或從 1479 X20n0360_p0385c17
生身者如他方大士或從釋迦生身佛邊聞法進道 1480 X20n0360_p0385c18
(生身之言豈在藏通以此而知五時教主始終之 1481 X20n0360_p0385c19
相元是界內分段生身更何所惑故妙玄云釋迦住 1482 X20n0360_p0385c19
生身而 1483 X20n0360_p0385c19
顯一文句記云實〔佛〕補處輔應化佛示歷五味 1484 X20n0360_p0385c20
等而四明云法華教主不是生身豈非訛謬乎)或 1485 X20n0360_p0385c20
1486 X20n0360_p0385c20
法身者如大論云法身佛為法身菩薩說法此約界 1487 X20n0360_p0385c21
外得作此說(請讀斯文何得謂之生身﹝(白-日+田)/廾﹞ 1488 X20n0360_p0385c22
劣不用現大便是尊特莫是荊谿不知中道感應 1489 X20n0360_p0385c22
  1490 X20n0360_p0385c22
即劣是勝輒指界外為法性尊特乎)。 1491 X20n0360_p0385c23
金光明經文句新記卷第一 1492 X20n0360_p0385c24

 

 

 

 

 

          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】卍新纂續藏經 第二十冊 No. 360《金光明經文句新記》

【版本記錄】CBETA 電子佛典 V1.4 (Big5) 普及版,完成日期:2007/06/11

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# 卍 Xuzangjing Vol. 20, No. 360 金光明經文句新記

# CBETA Chinese Electronic Tripitaka V1.4 (Big5) Normalized Version, Release Date: 2007/06/11

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

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金光明經文句新記卷第一

本經佛學辭彙一覽(共 645 條)

一切法

一切智

一切種智

一切諸法

一心

一如

一行

一即三

一法

一空

一相

一異

一智

一期

一業

一道

一實

七大

七聚

九地

九品

九界

九惱

九僧

二凡

二如

二序

二身

二乘

二智

二義

二德

二諦

二禪

二邊

二觀

人天

入定

入空

八不

八相

八聖

十二部經

十八不共法

十力

十六觀

十方

十因

十地

十行

十信

十界

十號

三三昧

三千大千世界

三分

三分別

三世

三世諸佛

三行

三佛

三身

三性

三果

三法

三空

三昧

三相

三乘

三教

三報

三惑

三智

三菩提

三障

三德

三論

三學

三諦

三藏

三藏教

三觀

下方

下地

上方

凡夫

大千

大千世界

大士

大身

大空

大乘

大師

大涅槃

大般涅槃

大悲

大菩提

大慈

小乘

不可思議

不生

不共法

中有

中道

中觀

五大

五味

五明

五品

五根

五陰

五篇

內緣

六大

六天

六如

六行

六即

六身

六垢

六根

六欲

六瑞

六道

分別

分段生死

化主

化佛

天台

天竺

天龍

天龍八部

幻有

心心

心心數

心王

心地

心性

心性三千

心所

心智

心觀

方便

方等

止觀

比丘

世界

世尊

世間

世間禪

世諦

出世

出世間

出家

功德

四大

四天王

四王

四有

四住

四事

四事

四果

四法

四空

四教

四眾

四無量心

四等

四微

四德

四緣

四禪

外空

外道

布施

平等

本師

正因

正法

正報

正像末

正語

正覺

玄門

玄義

甘露門

生死

生死即涅槃

生身

生滅

用大

目連

任運

共法

吉祥天

同相

名相

因位

因果

因緣

因論

地水火風

地獄

妄念

如如

如如智

如來

如法

如是我聞

如理

如意寶

如實

如實智

如實道

安居

安隱

成佛

有法

有為

有相

有無

有無二邊

有漏

有邊

耳根

耳識

自在

自性

自相

舌根

色心

色身

色相

色蘊

行者

行蘊

西天

住心

佛土

佛化

佛印

佛因

佛地

佛身

佛性

佛法

佛知見

佛陀

佛乘

佛記

佛教

佛眼

佛智

佛滅

佛經

佛說

作意

作觀

別相

別教

別圓

別請

判教

判釋

利根

即中

即事而真

即空

即假

即離

妙果

妙法

妙法蓮華

妙幢

妙樂

妙覺

弟子

戒善

戒經

扶習潤生

沙門

見思

見愛

見諦

言教

身子

身心

身光

身相

邪外

邪見

那伽

事相

依止

依報

依圓

依義不依語

受空

受持

受想行識

定慧

念定

念處

性分

性具

性空

性惡

性德

所緣

放光

果果

果報

波羅夷

法入

法佛

法身

法身如來

法身佛

法身菩薩

法性

法性

法性身

法空

法門

法界

法界實相

法相

法師

法眼

法報

法華

法華會

法雲

法緣

法藏

法體

知見

知法

知論

空色

空即是色

空性

空法

空相

空假中

空無

空無我

空觀

舍利

舍利弗

初心

初住

初果

初發心

初禪

金口

金剛

長者

陀羅尼

阿含

阿難陀

阿闍世

信心

信解

信樂

俗諦

南山

思惟

持犯

持誦

染污

染著

界內

界分

界外

相好

相即

相應

苦空

迦旃延

首楞嚴

俱起

修道

差別

悟入

根本無明

根性

涅槃

涅槃城

琉璃

真如

真我

真身

真空

真俗

真常

真理

真諦

破有

破見

破執

神力

神咒

神通

秘密

能所

般若

般若經

般涅槃

起單

鬼神

假名

假法

偏小

偏真

唯識

寂滅

常身

常寂

得通

得道

授記

教主

教法

教相

教體

教觀

梵天

梵行

梵語

欲天

欲界

清淨

深妙

深法

深禪定

淨名

淨住

理性

理體

理觀

畢竟空

異相

眾生

眾生心

眼識

第一義

習氣

莊嚴

通序

通教

通惑

陰入界

鹿苑

勝義

喜捨

喜樂

報土

報身

報恩

尊特

尊特身

惡口

惡行

惡見

惡性

提婆達多

普賢

智者

智相

智眼

智慧

無上士

無上道

無比法

無生

無生智

無自性

無我

無我觀

無始

無始空

無所有

無明

無垢地

無為

無為空

無相

無記

無常

無量

無量義

無漏

無緣

無餘

無學

發心

發心住

發願

等覺

結集

善心

善巧

善法

善根

善惡

菩提

菩提樹

菩薩

菩薩乘

菩薩藏

華臺

華嚴

虛妄

虛空

鈍根

開甘露門

開遮

開權顯實

開顯

圓佛

圓妙

圓具

圓修

圓教

圓通

圓覺

意根

意識

慈恩

慈悲

感應

業障

滅後

煩惱

當機

經論

罪福

聖教

補處

解空

解脫

解脫知見

辟支

辟支佛

道理

道種智

過去

過未

僧伽

僧殘

像末

像法

塵沙

境智

壽命

實有

實相

實相印

實相法身

實相義

實報土

實智

對治

漏業

種智

精進

維摩

維摩詰

聞法

聞持

說法

增長

廣長舌

摩訶

摩訶衍

摩訶般若

緣生

緣理

緣覺

羯磨

蓮華

諸天

諸佛

諸見

諸法

諸法實相

調御丈夫

曇無

曇摩

機緣

融通

隨緣

龍王

龍猛

龍樹

優婆塞

優婆塞戒

彌陀

彌勒

應化

應身

禪定

禪師

總別

總相

聲聞

聲聞乘

聲聞藏

斷見

斷德

壞苦

羅漢

藥叉

證入

證信序

難陀

懺悔

覺他

覺者

覺觀

釋迦

釋尊

攝受

瓔珞

護念

魔事

權實

歡喜

變易

體用

體性

體相

觀心

觀行

觀空

觀解

讚佛

犍度

鷲峰

波羅蜜

十智

六波羅蜜

大藏經 冊別目錄