金光明經文句新記卷第三 1 X20n0360_p0401c01
    永嘉沙門釋 從義 撰 2 X20n0360_p0401c02
  釋壽量品 3 X20n0360_p0401c03
觀經疏中釋壽量義與今文句辭意大同其間或有 4 X20n0360_p0401c04
語句小異至下臨文具為點出於中為二初釋品題 5 X20n0360_p0401c05
又為二初正釋次總結初又為二初正釋次重解初 6 X20n0360_p0401c06
文為二初約圓論三佛釋次別約報身釋初文為二 7 X20n0360_p0401c07
初正明圓論三佛又為二初約理本明三身壽量俱 8 X20n0360_p0401c08
亡佛本者理本也無身者亡三身也無壽者亡三壽 9 X20n0360_p0401c09
也無量者亡三量也三身壽量俱不可得如輔行云 10 X20n0360_p0401c10
三諦無形俱不可見也四明云但無有相隨情之三 11 X20n0360_p0401c11
非無性具微妙身等是故真佛究竟一切淨穢法門 12 X20n0360_p0401c12
若一向無何異小乘所詮真理(云云)今謂性具身壽只 13 X20n0360_p0401c13
是假名相說若非假名相說安有性具身壽此文正 14 X20n0360_p0401c14
談佛之理本三身三壽三量俱亡何得濫同性具身 15 X20n0360_p0401c15
壽立法之義釋籤云因果既泯理性自亡又云亡淨 16 X20n0360_p0401c16
穢故以空以中仍由空中轉染為淨由了染淨空中 17 X20n0360_p0401c17
自亡又云一尚無一豈有九三金錍亦云雖一一遍 18 X20n0360_p0401c18
亦無所在義例又云對華說空空無名字以此細推 19 X20n0360_p0401c19
諸法皆爾斯等格言豈是小乘所詮真理何得謂之 20 X20n0360_p0401c20
真佛究竟淨穢法門一尚無一豈有性具之三乎霅 21 X20n0360_p0401c21
川義章雖已破之余患世迷故茲擊節耳非敢人情 22 X20n0360_p0401c22
也。 23 X20n0360_p0401c23
隨順世間下次約隨緣明三身壽量俱立文為三初 24 X20n0360_p0401c24
總明理本雖無隨世則有假名詮辨故曰而論既云 25 X20n0360_p0402a01
隨順世間而論三身壽量是則隨智隨情隨情智等 26 X20n0360_p0402a02
不可不辨何者約理本無隨智等三約事則有三種 27 X20n0360_p0402a03
之相故止觀云若為緣說不出三意即其證也故知 28 X20n0360_p0402a04
若非隨世而說是則法身名字尚無豈有報應之可 29 X20n0360_p0402a05
得邪非謂菩提有去來今不其然乎若乃不得而得 30 X20n0360_p0402a06
三身究然自是隨世假立之耳不可濫同理本寂滅也 31 X20n0360_p0402a07
法身下次別釋文為三初釋法身壽量文為二初正 32 X20n0360_p0402a08
釋文為三初釋法身文中先釋法字故云師軌法性 33 X20n0360_p0402a09
也法者則也師者軌也軌者法也涅槃所謂諸佛所 34 X20n0360_p0402a10
師所謂法也次釋身字故云還以法性為身也以身 35 X20n0360_p0402a11
無別身全是法性故也身者聚義法身即是理法聚 36 X20n0360_p0402a12
也即下文云一切智為頭第一義諦為髻等也此身 37 X20n0360_p0402a13
非色質等總而簡之故云非色質非心智別而簡之 38 X20n0360_p0402a14
故云非陰界入等以陰界入三科雖異不出色心故 39 X20n0360_p0402a15
也亦可謂之約五陰簡故非色心五陰既爾界入亦 40 X20n0360_p0402a16
然兼而舉之故云非陰界入也法身是理陰等是事 41 X20n0360_p0402a17
理事常分是故法身非色心等即諸文中不即義也 42 X20n0360_p0402a18
故不可以不離難之此正簡於勝劣兩應以由勝劣 43 X20n0360_p0402a19
兩應不出色心故也色有形體是故云質心有覺知 44 X20n0360_p0402a20
所以云智問何故不簡自受用報答中邊對辨其實 45 X20n0360_p0402a21
須簡今約事理智與體冥順於下文報身之義是故 46 X20n0360_p0402a22
但簡勝劣二應須知劣應唯在同居穢土分段生身 47 X20n0360_p0402a23
勝應通於同居淨土分段生身及以界外法性尊特 48 X20n0360_p0402a24
良以尊特他受用報亦名勝應故也言強指者猶假 49 X20n0360_p0402b01
立之謂也既非陰等色心諸法只得強指法性為身 50 X20n0360_p0402b02
耳何者理本無身隨世則有故云強指法性為身法 51 X20n0360_p0402b03
身既爾法壽法量例之可知妙玄既判仁王經中法 52 X20n0360_p0402b04
性五陰名為俗諦而四明以常住五陰釋今法身是 53 X20n0360_p0402b05
則法身欲為陰入之所攝持灼然違戾大師之說。 54 X20n0360_p0402b06
法性壽下次釋法身之壽法華文句云壽者受義真 55 X20n0360_p0402b07
如不隔諸法故名為受非報得命根亦無連持者簡 56 X20n0360_p0402b08
非應身之壽也故法華文句釋應身之壽云一期報 57 X20n0360_p0402b09
得百年不斷故名為受輔行云一期曰壽連持曰命 58 X20n0360_p0402b10
壽煖識三未曾相離煖即是身壽即是息由有息風 59 X20n0360_p0402b11
連持此身方名一期報得不斷應身之壽既是報得 60 X20n0360_p0402b12
命根連持不斷而法身之壽非此豈非簡於應身之 61 X20n0360_p0402b13
壽但須了知今文報得命根連持不斷兼於勝劣兩 62 X20n0360_p0402b14
應耳不遷者不為三相之所遷移也不變者不為四 63 X20n0360_p0402b15
心之所變動也三相四心名雖通小不遷不變理唯 64 X20n0360_p0402b16
在圓。 65 X20n0360_p0402b17
此壽下三釋法身之量法華文句云量者詮量也詮 66 X20n0360_p0402b18
量法壽之量非長量也亦非短量者非劣應之短量 67 X20n0360_p0402b19
也故下文釋應身量云應同長短為量也無延無促 68 X20n0360_p0402b20
者只是非長非短耳故法華文句云緣長同長緣促 69 X20n0360_p0402b21
同促也毗盧遮那遍一切處故云法界同虛空量孤 70 X20n0360_p0402b22
山云法報體一雙非兩應斯言盡美但將應身定是 71 X20n0360_p0402b23
有量未為盡善耳。 此即下次結示此即非身者非 72 X20n0360_p0402b24
色心陰界入等勝劣二應也之身者指法性為之身 73 X20n0360_p0402c01
也之字但是語助而已無壽之壽不量之量例此可 74 X20n0360_p0402c02
解。 75 X20n0360_p0402c03
次釋報身壽量文為三初修行所感以立報名文為 76 X20n0360_p0402c04
二初正立酬因曰報身亦聚義即智法聚也報身之 77 X20n0360_p0402c05
果既是酬因故得報身是修行所感也修行者修子 78 X20n0360_p0402c06
之行也所感者感果也果有二種一習果二報果感 79 X20n0360_p0402c07
習果者如妙玄云一念相應大覺朗然無上菩提智 80 X20n0360_p0402c08
德習果了因所感也感報果者亦如妙玄云大般涅 81 X20n0360_p0402c09
槃斷德報果緣因所感也法華下次引證者引法華 82 X20n0360_p0402c10
證智德習果也引涅槃證斷德報果也引法華者文 83 X20n0360_p0402c11
句具引經云我智力如是久修業所得慧光照無量 84 X20n0360_p0402c12
壽命無數劫記云初句證報體次句證報因次句證 85 X20n0360_p0402c13
報用次句證報力今文且引久修業所得以證報因 86 X20n0360_p0402c14
耳亦可將於久修證因所得證果引涅槃者大般涅 87 X20n0360_p0402c15
槃即是斷德亦由因中修道得此斷德故也既言修 88 X20n0360_p0402c16
行所感正是自受用報若他受用報亦名為應如下 89 X20n0360_p0402c17
應身六能之中常壽無量是也又止觀云不生不生 90 X20n0360_p0402c18
名大涅槃修道得故仍釋之曰果由因剋故言修道 91 X20n0360_p0402c19
得故斷德已圓無明不生智德已圓般若不生次言 92 X20n0360_p0402c20
不生不生也。 93 X20n0360_p0402c21
如如下次明智契於境故有報身者智契於境果滿 94 X20n0360_p0402c22
名報若不爾者一切眾生無不圓滿何須修行方始 95 X20n0360_p0402c23
感報故盧舍那翻為淨滿正約自報若乃翻為光明 96 X20n0360_p0402c24
遍照正約他報又復兩翻俱通自他然他受用亦報 97 X20n0360_p0403a01
亦應應非無智故得勝應亦名報身也言如如智照 98 X20n0360_p0403a02
如如境者文句記云境智各雙言之者只是能如如 99 X20n0360_p0403a03
於所如所如如於能如此用金光明意也故輔行引 100 X20n0360_p0403a04
金光明第一云是如如智不見相及相處故境界清 101 X20n0360_p0403a05
淨智亦清淨處即是境境智俱淨又云法如如智如 102 X20n0360_p0403a06
如即是境智相稱故也境如如於智智如如於境是 103 X20n0360_p0403a07
故境智各言如如也今謂所如如於能如故云如如 104 X20n0360_p0403a08
智也即是境如如於智也能如如於所如故云照如 105 X20n0360_p0403a09
如境也即是智如如於境也菩提智慧與法性相應 106 X20n0360_p0403a10
相冥者正明能如如於所如智如如於境也智慧是 107 X20n0360_p0403a11
能如法性是所如法性是法身智慧是報身亦應更 108 X20n0360_p0403a12
云如如境發如如智文無者略耳法華文句云以如 109 X20n0360_p0403a13
如智契如如境境發智為報智冥境為受記云由冥 110 X20n0360_p0403a14
故發發方名報如兩蓋相應者法假喻彰故云如也 111 X20n0360_p0403a15
應者當也即是相當相稱故也法華文句云境既無 112 X20n0360_p0403a16
邊智亦如是函大蓋大記云函譬境也蓋譬智也由 113 X20n0360_p0403a17
相稱故有含藏用所藏之物方住外資今謂外資即 114 X20n0360_p0403a18
是下文大用六能也冥者韻集云暗也今謂相冥猶 115 X20n0360_p0403a19
相合也所譬境智相稱相合其義是一但是舉其函 116 X20n0360_p0403a20
蓋水乳兩事為喻耳不可於中別生異論若謂不然 117 X20n0360_p0403a21
法華文句但舉函蓋如何消之。 118 X20n0360_p0403a22
法身下三例法身之境以釋報身壽量菩提智慧既 119 X20n0360_p0403a23
與法性相應相稱故得例於法身壽量以釋報身壽 120 X20n0360_p0403a24
量也於中為三初釋報身法身非身非不身者前法 121 X20n0360_p0403b01
身文中云非色非心等語猶通總至今文中方乃別 122 X20n0360_p0403b02
簡言非身者非勝應之身也非不身者非劣應之身 123 X20n0360_p0403b03
也不亦非也此用孤山之說也四明云非身非應身 124 X20n0360_p0403b04
也非不身者非報身也今所不取是故須知法身既 125 X20n0360_p0403b05
乃雙非勝劣智契法身亦非兩應故云智既應冥亦 126 X20n0360_p0403b06
非身非不身也強名(去聲)此智為報身者智與體冥既 127 X20n0360_p0403b07
非兩應克論報身必須指召故以智慧而為報身故 128 X20n0360_p0403b08
知強名即是假立詮召之辭也。 129 X20n0360_p0403b09
法壽下次釋報身之壽前法壽文中但云非報得命 130 X20n0360_p0403b10
根連持等今文乃云非常非無常故知亦是總別之 131 X20n0360_p0403b11
異耳觀經疏云法壽非壽非不壽者今文非常即彼 132 X20n0360_p0403b12
文非壽也今文非無常即彼文非不壽也非常者非 133 X20n0360_p0403b13
勝應之常也非無常者非劣應之無常也智冥法壽 134 X20n0360_p0403b14
亦非常非無常準斯可見四明云非壽者非應壽也 135 X20n0360_p0403b15
非不壽者非報壽也若爾今云非常非無常豈可亦 136 X20n0360_p0403b16
作先應次報而釋邪四明又解下文六能常壽是報 137 X20n0360_p0403b17
無常壽是應前後矛盾學者知之強名常為壽者智 138 X20n0360_p0403b18
冥於境既非兩應克論報身之壽正是於常故也觀 139 X20n0360_p0403b19
經疏云強名非壽為壽者以前法身壽量之後既結 140 X20n0360_p0403b20
示云此即非身之身無壽之壽不量之量故得例於 141 X20n0360_p0403b21
法身壽量之境以釋報身壽量之智所以報身壽量 142 X20n0360_p0403b22
亦是非身之身無壽之壽不量之量也而言非壽者 143 X20n0360_p0403b23
非即無也是則下文謂之強名無量為量者即不量 144 X20n0360_p0403b24
之量也前文謂之強名此智為報身者即非身之身 145 X20n0360_p0403c01
也故知此句云強名非壽為壽與上句云智既應冥 146 X20n0360_p0403c02
亦非壽其語雖同其意永別何者以上句云智既應 147 X20n0360_p0403c03
冥亦非壽乃是所非之壽故也所非之壽既爾所非 148 X20n0360_p0403c04
無量亦然思之。 149 X20n0360_p0403c05
法量下三釋報身之量前釋身壽中皆先勝次劣今 150 X20n0360_p0403c06
釋中乃先劣次勝故云非量非無量也文體從便先 151 X20n0360_p0403c07
後無在人不見之一向作於先應次報對當消釋深 152 X20n0360_p0403c08
不便矣前法身量文中云非長量非短量今文云非 153 X20n0360_p0403c09
量者即前非短量也非無量者即前非長量也法量 154 X20n0360_p0403c10
既爾智冥亦然強名無量為量者智冥法量既非二 155 X20n0360_p0403c11
應克論故身正是無量故法華文句云境既無量智 156 X20n0360_p0403c12
亦如是故法報體一即境智無量而雙非兩應即非 157 X20n0360_p0403c13
身非不身等。 158 X20n0360_p0403c14
三釋應身壽量文為二初正釋應身壽量文為三初 159 X20n0360_p0403c15
釋應身觀經疏云應同萬物為身也物身非一故云 160 X20n0360_p0403c16
萬也應亦隨之故云同耳次釋應身之壽三釋應身 161 X20n0360_p0403c17
之量法華文句云應身同緣長同長緣促同促云云 162 X20n0360_p0403c18
自彼於我何為文句記云應身同緣者明功能也次 163 X20n0360_p0403c19
緣長下明應用也三云云下明應即體也。 164 X20n0360_p0403c20
智與體冥下次明應用由法報而起文為二初總明 165 X20n0360_p0403c21
境智和合能起大用又為二初正明妙玄云藏通兩 166 X20n0360_p0403c22
教但云齊業齊緣不得非長非短而長而短別圓地 167 X20n0360_p0403c23
住得非長非短而長而短今云智與體冥即非長非 168 X20n0360_p0403c24
短也能起大用即而長而短也而長故名為勝應而 169 X20n0360_p0404a01
短故名為劣應雖有勝有劣莫不皆是無方大用是 170 X20n0360_p0404a02
故釋迦五時始終壽年八十乃是智與體冥能起大 171 X20n0360_p0404a03
用隨同居士之機現劣應之短(文句記云實位補 172 X20n0360_p0404a04
處輔應化佛示歷五味 173 X20n0360_p0404a04
由是明之五時說法始終之相但是分段應化生身 174 X20n0360_p0404a05
耳)彌陀隨同居淨土之機 175 X20n0360_p0404a05
現勝應之長雖有長有短只是分段生身佛佛不同 176 X20n0360_p0404a06
耳若乃界外法性尊特他報勝應常住之壽佛佛皆 177 X20n0360_p0404a07
同則無優降差別之異也是故十方三世諸佛但同 178 X20n0360_p0404a08
舍那一尊特耳的無三品四品之殊也是則三土勝 179 X20n0360_p0404a09
劣長短皆是智與體冥能起大用矣四明云依業識 180 X20n0360_p0404a10
者不但睹報亦能見應以知全體起二應用故現大 181 X20n0360_p0404a11
小無非尊特今謂不然何者法華文句云體即實相 182 X20n0360_p0404a12
無有分別(空中為體即法報相冥故非長非短) 183 X20n0360_p0404a13
用則立法差降不同(妙假 184 X20n0360_p0404a13
為用故應同物身即而長而短)若許全體起二應 185 X20n0360_p0404a14
用是則勝劣終自 186 X20n0360_p0404a14
炳然何得謂之隨現大小無非尊特二用既皆全體 187 X20n0360_p0404a15
而起何得唯談尊特勝應不許分段劣應生身若許 188 X20n0360_p0404a16
分段劣應生身名為大用何故不許法華教生乃是 189 X20n0360_p0404a17
生身若謂生身但在藏通法華短中分身侍者地涌 190 X20n0360_p0404a18
菩薩妙音東來問訊起居少病少惱豈可問訊藏通 191 X20n0360_p0404a19
生身若謂問訊尊特身者大論那云但問生身不問 192 X20n0360_p0404a20
法性尊特身邪玅玄那云生身示病法身無疾邪況 193 X20n0360_p0404a21
玄籤云法身菩薩進道無定或從生身佛邊聞法進 194 X20n0360_p0404a22
道豈是藏通生身之佛邪或從法身如大論云法性 195 X20n0360_p0404a23
身佛為法身菩薩說法此約界外得作此說莫是則 196 X20n0360_p0404a24
谿不曉中道感應即劣是勝乎是知若不約於界外 197 X20n0360_p0404b01
說尊特身無有是處四明不知便將界內分段生身 198 X20n0360_p0404b02
以為尊特又謂尊特有病有惱遂將舍那藏塵相好 199 X20n0360_p0404b03
定是分段生滅之身此則灼然勝劣不分報應莫辨 200 X20n0360_p0404b04
矣。 201 X20n0360_p0404b05
如水銀下次引證者此引菩提流支法界性論中文 202 X20n0360_p0404b06
也於中為二初喻水銀和真金者喻智與體冥也能 203 X20n0360_p0404b07
塗諸色像者喻能起大用也功德下次合功德和法 204 X20n0360_p0404b08
身合上句也處處應現往合次句也。 205 X20n0360_p0404b09
能為身下次別示應用之相不同文為二初雙明二 206 X20n0360_p0404b10
用不同前明法報體一故雙非兩應今明二用不同 207 X20n0360_p0404b11
故委示六能然前文中及觀經疏明法報雙非中身 208 X20n0360_p0404b12
壽次第與今全同量與無量與今則別何者以前文 209 X20n0360_p0404b13
中及觀經疏明雙非中先言非量次言無量次言有 210 X20n0360_p0404b14
量故也上文既云智與體冥能起大用故知今文身 211 X20n0360_p0404b15
非身等正是別圓地住已上乃至妙覺分滿之用化 212 X20n0360_p0404b16
復作化不可濫同藏通兩教齊業齊緣終歸灰斷也 213 X20n0360_p0404b17
四明云此二應用乃依真中二理而住機依事業二 214 X20n0360_p0404b18
識而見恐未可也何者以起信論及今文句前文釋 215 X20n0360_p0404b19
佛正約四教大小機分真中二理事業二識所住所 216 X20n0360_p0404b20
見今文正約別圓地住乃至妙覺法報體一而有六 217 X20n0360_p0404b21
能之用故也且前藏通真理事識豈有全體之用化 218 X20n0360_p0404b22
復作化者哉應知上文法報雙非勝應則兼界外尊 219 X20n0360_p0404b23
特及以同居淨土生身劣應但在同居穢土八十七 220 X20n0360_p0404b24
百分段之軀今文與前意則稍別何者彌陀雖是勝 221 X20n0360_p0404c01
應之長但是分段實有斯限還屬無常有量收之是 222 X20n0360_p0404c02
故今文專約界外法住尊特他受用報勝應之身常 223 X20n0360_p0404c03
壽無量以對界內同居淨穢分段勝劣非身無常有 224 X20n0360_p0404c04
量而分六能之義也界外尊特身常無量如大論云 225 X20n0360_p0404c05
法性身佛光明無量色像無邊尊特之身猶如虛空 226 X20n0360_p0404c06
為法性身菩薩說法聽法之眾非生死身何況佛耶 227 X20n0360_p0404c07
釋籤判云此約界外得作此說若同居淨穢分段勝 228 X20n0360_p0404c08
劣非身無常有量如下文中有量有二義是也問四 229 X20n0360_p0404c09
明云身是生身非身是報引小般若佛說非身是名 230 X20n0360_p0404c10
大身今何不取答彼經非身自是空理今文非身乃 231 X20n0360_p0404c11
屬應用體用不同所以不取問若準釋籤定判尊特 232 X20n0360_p0404c12
唯在界外者界外同居豈不現於尊特之相答界內 233 X20n0360_p0404c13
所現還是現於界外之相耳良以尊特光明色像無 234 X20n0360_p0404c14
量無邊本非同居之相故也然於界內現界外相有 235 X20n0360_p0404c15
分全如華嚴藏塵相好分如方等般若法華於丈六 236 X20n0360_p0404c16
身三十二相隨現一相二相三相等尊勝巍巍以表 237 X20n0360_p0404c17
所說實相法身故淨名疏解現相序於是委明華嚴 238 X20n0360_p0404c18
方等般若法華四度現於尊勝巍巍是以法華文句 239 X20n0360_p0404c19
云從為諸菩薩說大乘經乃至以佛舍利起塔名現 240 X20n0360_p0404c20
相序故知如來放光即是現於勝應又輔行云引出 241 X20n0360_p0404c21
宅已示尊特身說難思法彈斥洮汰得授記﹝卄/別﹞然則 242 X20n0360_p0404c22
現變雖是尊特至於收攝還是生身是故法華定起 243 X20n0360_p0404c23
收光以至下文神力品中現神變已還攝舌相等即 244 X20n0360_p0404c24
其意也非謂界內分段丈六生身不須現起便是尊 245 X20n0360_p0405a01
勝故須現之方名尊特故法華云現神變相放大光 246 X20n0360_p0405a02
明無量眾所尊為說實相印(云云)孤山謂身常無量是 247 X20n0360_p0405a03
山斤海渧勝應之長(即同彌陀有量之無量也) 248 X20n0360_p0405a04
非身無常有量有 249 X20n0360_p0405a04
二義作釋疑消之乃云身常無量是有量之無量其 250 X20n0360_p0405a05
實有量也斯蓋孤山不曉今文六能之義是約界外 251 X20n0360_p0405a06
法性尊特與界內分段生身對分故也若依孤山專 252 X20n0360_p0405a07
約同居勝劣兩應以消六能是則界外尊特勝應攝 253 X20n0360_p0405a08
屬於何豈可界外尊特勝應不是大用六能收之而 254 X20n0360_p0405a09
云應身定是有量者殊乖界外尊特勝應身常無量 255 X20n0360_p0405a10
矣有此不便故不取孤山也況下文中自於有量開 256 X20n0360_p0405a11
為二義何得反作釋於無量伏疑消之且彌陀既是 257 X20n0360_p0405a12
有量之無量何得不許是有量中收邪若不許者下 258 X20n0360_p0405a13
文那云實有期限孤山又謂彌陀勝應毫若須彌目 259 X20n0360_p0405a14
如大海正是地住所見之相斯又不可何者以上品 260 X20n0360_p0405a15
上生便得見佛色相具足是道種性在於地住已前 261 X20n0360_p0405a16
故也。 262 X20n0360_p0405a17
有量有二義下次單明有量長短者法華文句約四 263 X20n0360_p0405a18
句中今此即是初後二句實有量而言無量如阿彌 264 X20n0360_p0405a19
陀實有量而言量如釋迦八中唱滅也於中為二初 265 X20n0360_p0405a20
正明輔行中引諸觀音疏云釋迦彌陀俱有生法二 266 X20n0360_p0405a21
身於生身中隨化緣故此壽有量彼壽無量今文正 267 X20n0360_p0405a22
論二佛生身勝劣長短即是諸觀音疏生身有量無 268 X20n0360_p0405a23
量矣若乃二佛法身無量即是上文身常無量法性 269 X20n0360_p0405a24
尊特彼此無殊也今初一句即雙標也既舉有量有 270 X20n0360_p0405b01
二義則無常非身皆有二義也以同居淨穢分段勝 271 X20n0360_p0405b02
劣不同故有長短之異若乃界外法性尊特身常無 272 X20n0360_p0405b03
量佛佛皆同定無優降差別之殊也次兩句即雙列 273 X20n0360_p0405b04
也。 274 X20n0360_p0405b05
次如七百下即雙釋也七百阿僧祗者釋籤引首楞 275 X20n0360_p0405b06
嚴經下卷堅首菩薩白世尊言佛壽幾何何時入滅 276 X20n0360_p0405b07
佛告堅首東方去此三萬二千佛土國名莊嚴佛號 277 X20n0360_p0405b08
照明莊嚴自在王如彼佛壽我壽亦爾堅首又問彼 278 X20n0360_p0405b09
佛壽命幾何佛告堅首汝自往問彼當答之堅首於 279 X20n0360_p0405b10
是往彼而問彼佛答云如釋迦壽我亦如是汝欲知 280 X20n0360_p0405b11
者我壽七百阿僧祗劫釋迦亦爾堅首還此向佛說 281 X20n0360_p0405b12
竟阿難乃云如我解佛所說彼佛即是釋迦異名佛 282 X20n0360_p0405b13
告阿難汝承佛力乃知是事乃至上方有土名一燈 283 X20n0360_p0405b14
明等並是釋迦分身(雖云分身不同法華集分身 284 X20n0360_p0405b15
佛)此指釋迦亦於 285 X20n0360_p0405b15
別國出現於世壽有七百阿僧祗劫若出娑婆但齊 286 X20n0360_p0405b16
八十耳又此娑婆一期始終雖是八十若論機見 287 X20n0360_p0405b17
復不可定如像法決疑經云今日座中無央數眾或 288 X20n0360_p0405b18
見佛入涅槃或見住世一劫等然七百僧祗望於八 289 X20n0360_p0405b19
十雖則是長凡夫心智亦可算數故是有量之量也 290 X20n0360_p0405b20
山斤海滴(都歷切水滿也字應作渧都計切)實 291 X20n0360_p0405b21
有齊限凡夫所不知 292 X20n0360_p0405b21
阿彌陀實有期限人天莫數此是有量之無量者此 293 X20n0360_p0405b22
明彌陀釋迦皆有生身勝應之長也山斤海滴實有 294 X20n0360_p0405b23
齊限者實有量也凡夫所不知者而言無量也量物 295 X20n0360_p0405b24
尚非思算所知如來之壽安可圖度是故謂之無有 296 X20n0360_p0405c01
能算釋尊壽命故以彌陀實有期限人天莫數而為 297 X20n0360_p0405c02
類同顯於今經如來之壽如山斤等無有能算亦是 298 X20n0360_p0405c03
實有量而言無量耳則不可引法華文句第二句云 299 X20n0360_p0405c04
實無量而言量如此品及金光明是報身之義而為 300 X20n0360_p0405c05
妨也良以法報體本乃是所況所達耳而生身應長 301 X20n0360_p0405c06
如山斤海滴不可數知乃是能況化用故也欲詳斯 302 X20n0360_p0405c07
旨下更料簡(云云)若爾劣應之短何獨釋迦彌陀亦有 303 X20n0360_p0405c08
故大論云釋迦更有清淨國土如安養界彌陀亦有 304 X20n0360_p0405c09
不嚴淨國如娑婆界涅槃亦云西方去此三十六 305 X20n0360_p0405c10
沙有國名無勝所有莊嚴如安養界我於彼土出現 306 X20n0360_p0405c11
於世應知彌陀不獨壽量人天莫數身相光明菩薩 307 X20n0360_p0405c12
聲聞皆非人天之所知也故小本云彼佛光明無量 308 X20n0360_p0405c13
照十方國彼佛壽命及其人民無量無邊阿僧祗劫 309 X20n0360_p0405c14
聲聞弟子非是算數之所能知諸菩薩眾亦復如是 310 X20n0360_p0405c15
故十六觀經第九佛身觀云無量壽佛身如百千萬 311 X20n0360_p0405c16
億夜摩天閻浮檀金色佛身高六十萬億那由他 312 X20n0360_p0405c17
河沙由旬眉間白毫如五須彌山佛眼如四大海水 313 X20n0360_p0405c18
青白分明乃至下文雜想觀云如先所說無量壽佛 314 X20n0360_p0405c19
身量無邊非是凡夫心力所及故知彌陀身相光明 315 X20n0360_p0405c20
壽命等事皆非凡夫心力所及十六觀經及以小本 316 X20n0360_p0405c21
既皆不是凡夫所及驗知皆是有量之無量矣。 317 X20n0360_p0405c22
問安養既是淨土何故乃有生身答文句記云女人 318 X20n0360_p0405c23
惡道無量壽國二種俱無故知但是化生之身耳言 319 X20n0360_p0405c24
勝應者望此釋迦丈六卑劣故彼彌陀六十萬億乃 320 X20n0360_p0406a01
名勝應觀經疏云無量壽佛是所觀勝境即其意也 321 X20n0360_p0406a02
問法華文句云實有量而言無量彌陀是也孤山云 322 X20n0360_p0406a03
觀無量壽佛經實是有期限之有量而題云無量故 323 X20n0360_p0406a04
云實有量而言無量也四明破云刊正記中錯引彼 324 X20n0360_p0406a05
疏彼疏云實有量而言無量者自指大小二本彌陀 325 X20n0360_p0406a06
耳以大小二本通被三乘故有生身有量之無量也 326 X20n0360_p0406a07
若十六觀經六十萬億八萬相好唯被圓人正是尊 327 X20n0360_p0406a08
特無量之無量矣霅川破云刊正所引其義非錯三 328 X20n0360_p0406a09
家異同備在方冊知何去就永祛疑滯答四明之記 329 X20n0360_p0406a10
深為未使何者釋迦彌陀十方諸佛分段生身則有 330 X20n0360_p0406a11
勝劣長短優降名號不同身量殊異若乃界外法性 331 X20n0360_p0406a12
尊特但同是一耳則無差降也故下文云若見四佛 332 X20n0360_p0406a13
佛身不同即是應佛弟子眾多故若見四佛同尊特 333 X20n0360_p0406a14
身一身一智即是常身弟子眾一故觀經正說同居 334 X20n0360_p0406a15
淨土彌陀身高六十萬億八萬相好此與東方阿﹝門@(人/(人*人))﹞ 335 X20n0360_p0406a16
如來三十二相灼然不同何得謂之是尊特身觀經 336 X20n0360_p0406a17
疏云無量壽者天竺稱阿彌陀又云阿彌陀無量壽 337 X20n0360_p0406a18
彼此方言由是而知方言雖異只是同居淨土勝應 338 X20n0360_p0406a19
生身之佛耳是故天竺名阿彌陀此方乃稱無量壽 339 X20n0360_p0406a20
也故此但約實有量之無量而勸耳不約實無量而 340 X20n0360_p0406a21
譯也何者以實無量是法性尊特乃約盧舍那翻為 341 X20n0360_p0406a22
光明遍照故也彌陀翻名既爾釋迦翻名準知故不 342 X20n0360_p0406a23
可以釋迦彌陀生身勝劣濫同舍那法性尊特良由 343 X20n0360_p0406a24
此也四明不曉便將釋迦丈六劣應下六觀經彌陀 344 X20n0360_p0406b01
勝應八萬相好名為尊特大小二本阿彌陀佛謂之 345 X20n0360_p0406b02
生身灼然報應混沌不分根本之訛發自於此致使 346 X20n0360_p0406b03
所談諸文壽量悉皆顛辭而四方學者遭其所惑僅 347 X20n0360_p0406b04
六十載莫能牽復誠可悲哉文句記云近代翻譯法 348 X20n0360_p0406b05
報不分三二莫辨宜熟思之況今文句及觀經疏法 349 X20n0360_p0406b06
華文句皆謂彌陀是生身有量之無量何曾獨簡十 350 X20n0360_p0406b07
六觀經而專指於大小二本若謂專指大小二本且 351 X20n0360_p0406b08
小本云彼佛壽命無量無邊非是算數之所能知此 352 X20n0360_p0406b09
與觀經無量壽佛身量無邊非是凡夫心力所及相 353 X20n0360_p0406b10
去幾何而輒判彼為生身以此為尊特若謂觀經身 354 X20n0360_p0406b11
量無邊非是凡夫心力所及與大論中法性尊特身 355 X20n0360_p0406b12
量無邊其義同者且小本云光明壽命無量無邊非 356 X20n0360_p0406b13
是算數之所能知何故不同大論尊特常壽無量邪 357 X20n0360_p0406b14
觀經既云身高六十萬億由旬復云如先所說身量 358 X20n0360_p0406b15
無邊非是凡夫心力所及故知但是六十萬億由旬 359 X20n0360_p0406b16
之身非是凡夫心力所及名為身量無邊耳實有量 360 X20n0360_p0406b17
也若不爾者山斤海渧尚可知數六十萬億由旬數 361 X20n0360_p0406b18
量豈可不知邪彌陀身量六十萬億但是生身有量 362 X20n0360_p0406b19
之無量文義照然如何自迷輒斥他人據何等義名 363 X20n0360_p0406b20
為生身惜哉斯言駟不及矣。 364 X20n0360_p0406b21
問四明云觀經第九觀於佛身第十即觀觀世音身 365 X20n0360_p0406b22
而觀世音補彌陀處乃是別圓補處彰佛無量不同 366 X20n0360_p0406b23
藏通補處顯佛有量又云觀音補法身處愈彰尊特 367 X20n0360_p0406b24
無量之無量矣未審此說是邪非邪答此說非也釋 368 X20n0360_p0406c01
籤中解無邊身菩薩云身實有邊名為無邊如阿彌 369 X20n0360_p0406c02
陀壽實有量而名無量若壽無量如何得有觀音補 370 X20n0360_p0406c03
處由是而知觀經觀音但補彌陀分段生身有量之 371 X20n0360_p0406c04
無量處耳何得謂之別圓補處彰佛無量釋籤既云 372 X20n0360_p0406c05
若壽無量如何得有觀音補處驗知尊特常壽無量 373 X20n0360_p0406c06
定無補處劫國之異于何不見輒謂觀音補法身處 374 X20n0360_p0406c07
愈彰尊持無量之無量邪又法華文句云實無量而 375 X20n0360_p0406c08
言無量乃是遮那中道法身何得卻將他報尊特常 376 X20n0360_p0406c09
壽無量濫作法身無量之無量而說邪。 377 X20n0360_p0406c10
問他報尊特於四句中是何句收答是第二句實無 378 X20n0360_p0406c11
量而言量收謂報身實是無量而品題言壽量故云 379 X20n0360_p0406c12
如此品及金光明也故此下文及法華文句解壽量 380 X20n0360_p0406c13
題有通有別通具三身別在報身即其意也孤山云 381 X20n0360_p0406c14
光明是人天莫數之無量而單題壽量故云實無量 382 X20n0360_p0406c15
而言量也以第二句對第一句實有量而言無量但 383 X20n0360_p0406c16
約應身及覆成於二句耳今謂不然何者光明若是 384 X20n0360_p0406c17
人天莫數之無量而單題壽量名為實無量而言量 385 X20n0360_p0406c18
者光明縱爾此品如何嗚呼若以法華亦是人天莫 386 X20n0360_p0406c19
數之無量而單題壽量名為實無量而言量者何異 387 X20n0360_p0406c20
古人前過琩F後倍上數神通延壽是無常邪況復 388 X20n0360_p0406c21
所立光明是人天莫數之無量而單題壽量殊乖文 389 X20n0360_p0406c22
句通別之義通具三身別在報身乃是實無量而言 390 X20n0360_p0406c23
量耳何得謂之但約應身反覆成於二句邪霅川云 391 X20n0360_p0406c24
今據生身八萬相好判為有量其實大機所解其壽 392 X20n0360_p0407a01
無量今謂彌陀八萬相好生身有量其實然矣大機 393 X20n0360_p0407a02
所解其壽無量猶自未免生身濫同尊特之過何者 394 X20n0360_p0407a03
彌陀生身八萬相好既是大用豈非大機所解邪豈 395 X20n0360_p0407a04
可生身唯被小機邪圓頓豈可無生身邪(云云)。 396 X20n0360_p0407a05
應佛皆為下次結示參差者不齊之貌也此正結於 397 X20n0360_p0407a06
有量二義之長短耳故上文明應身壽量應同長短 398 X20n0360_p0407a07
及下文云信相偏疑應身有量四佛偏舉應佛無量 399 X20n0360_p0407a08
乃至云縱令知量知無量只是化用等皆是此義即 400 X20n0360_p0407a09
法華文句中初後二句實有量而言無量實有量而 401 X20n0360_p0407a10
言量屬下三能非身無常有量所收若上三能身常 402 X20n0360_p0407a11
無量乃是尊特舍那報佛即第二句實無量也故法 403 X20n0360_p0407a12
華文句三身翻名云毗盧法身舍那報身釋迦應身 404 X20n0360_p0407a13
即今文句三身之義故知今文應同長短但約釋迦 405 X20n0360_p0407a14
分段生身不可濫作法性尊特是知孤山約伏疑釋 406 X20n0360_p0407a15
有量二義謂應身是定有量者深為不便以上三能 407 X20n0360_p0407a16
乃是尊特實無量故問若以今文應同長短但是同 408 X20n0360_p0407a17
居分段生身何故六能皆是應用答報通二義有自 409 X20n0360_p0407a18
有他此以自報智冥法身起二應用他報尊特亦名 410 X20n0360_p0407a19
勝應是故乃屬上三能耳不可濫於釋迦應化生身 411 X20n0360_p0407a20
長短故知若迷報通二義應用進否而欲消今三身 412 X20n0360_p0407a21
六能任運乖失問尊特勝應是第二句實無量者何 413 X20n0360_p0407a22
故文句別在報智上冥下應豈非自報答尊特勝應 414 X20n0360_p0407a23
應非無智報智上冥下應雖爾克論法華報身長壽 415 X20n0360_p0407a24
正是他報而文句中別約報智上冥法身乃是明於 416 X20n0360_p0407b01
長壽之由文句記云長壽之由具唯法報法華論意 417 X20n0360_p0407b02
亦復如是人不見之定作自報灼然違戾記文之說 418 X20n0360_p0407b03
又文句釋常在靈山是實報土以依驗正豈非他報 419 X20n0360_p0407b04
縱據常在是自受用斯乃正當長壽之由故知但是 420 X20n0360_p0407b05
他受用耳。 421 X20n0360_p0407b06
然此下三融通文為二初正融通次引文證即一而 422 X20n0360_p0407b07
三者不橫也即三而一者不縱也不三而三故不一 423 X20n0360_p0407b08
不一而一故不異故不別不一故不並良以若有一 424 X20n0360_p0407b09
異並別則乖圓頓微妙法體故也言法體者如輔行 425 X20n0360_p0407b10
云二者從體三身相即無暫離時又義例云法與報 426 X20n0360_p0407b11
應一體無差寂光諸土無二無別體同故雖則相即 427 X20n0360_p0407b12
用殊故終自炳然故得實意體同用殊良由於此以 428 X20n0360_p0407b13
由體即實相無有分別故舉一即三用則立法差降 429 X20n0360_p0407b14
不同故勝劣宛爾四明不曉體用混和後之學者望 430 X20n0360_p0407b15
聲傳習自謂道真誤無量人誠堪愍矣乃會玄文者 431 X20n0360_p0407b16
乃解今經玄妙玄通之文也引下文證其意可解。 432 X20n0360_p0407b17
但信相下次結示偏疑應身之有量者生身應短有 433 X20n0360_p0407b18
量之量如七百僧祇及八十等是也應佛之無量者 434 X20n0360_p0407b19
生身應長有量之無量如山斤之喻彌陀之例也。 435 X20n0360_p0407b20
取意下次別約報身上冥下應釋。 436 X20n0360_p0407b21
又一時下次重解文為二初標列次解釋文為三初 437 X20n0360_p0407b22
玄義文為二初正釋文為三初釋應佛壽量延促期 438 X20n0360_p0407b23
數者一期之數或延長或促短也次釋報佛壽量境 439 X20n0360_p0407b24
智和合等者即前所謂菩提智慧與法性相應等也 440 X20n0360_p0407c01
三釋法佛壽量非多非少者即前所謂非長非短也 441 X20n0360_p0407c02
非相應盡知者非有量也非相應不盡知者非無量 442 X20n0360_p0407c03
也以有量則可盡知無量不可盡知故也。 443 X20n0360_p0407c04
初番下次簡示文為三初簡示應佛次簡示報佛智 444 X20n0360_p0407c05
稱於境境既寂滅無有分別是故智亦無有分別境 445 X20n0360_p0407c06
稱於智明而有分別是故境亦而有分別故有分別 446 X20n0360_p0407c07
名之為知無所分別名為不知三簡示法佛前明法 447 X20n0360_p0407c08
身雙遮故云非可說非不可說今明法身而遮而照 448 X20n0360_p0407c09
故云深寂不可說方便亦可說也。 449 X20n0360_p0407c10
次引證文為二初引今文證文為三初證應身此中 450 X20n0360_p0407c11
引於諸天世人八部之眾無能思算山斤海渧不可 451 X20n0360_p0407c12
數知證量無量全同下文四偈合譬知量無量只是 452 X20n0360_p0407c13
化用故知四佛止疑之文但約有量之無量耳何則 453 X20n0360_p0407c14
以由八眾不能思算如來壽量知其齊限唯除如來 454 X20n0360_p0407c15
全與四偈山斤海渧無有能知釋尊壽命文意是同 455 X20n0360_p0407c16
若不爾者正疑之文豈可異於下文四偈合譬之說 456 X20n0360_p0407c17
而下文釋止疑之文約三不應及以八眾皆不能量 457 X20n0360_p0407c18
是釋法性不應義者將非佛意多含故有茲釋乎(云云)。 458 X20n0360_p0407c19
次虛空分界下證報身三壽不可計下證法身此中 459 X20n0360_p0407c20
所引壽不可計及上文引虛空分界以證法報亦且 460 X20n0360_p0407c21
一往泛引流類其實四譬皆是生身之應長耳若不 461 X20n0360_p0407c22
爾者何故引於山斤海渧證量無量邪次引新本證 462 X20n0360_p0407c23
者彼經云時婆羅門姓憍陳如欲得如來舍利如芥 463 X20n0360_p0407c24
子許恭敬供養命終欲得六天富貴安樂果報時栗 464 X20n0360_p0408a01
車毗王子承佛神力語婆羅門言若欲願求無量功 465 X20n0360_p0408a02
德及六天報此金光明詩經之王難思難解福報無 466 X20n0360_p0408a03
窮二乘不測(云云)不可說等下注云云者意令更引 467 X20n0360_p0408a04
新本文證慈可說故王子說偈答婆羅門云設河﹝馬*央﹞ 468 X20n0360_p0408a05
流中可生拘物華世尊身舍利畢竟不可得(云云)。 469 X20n0360_p0408a06
三還源文為三初總明還只是復宗不異源即是還 470 X20n0360_p0408a07
復歸於宗源宗源只是道題三字金光明耳若鈍根 471 X20n0360_p0408a08
人以譬擬法謂金光明況於三身若利根人即法作 472 X20n0360_p0408a09
譬乃謂三身作金光明今從攬別為總故云還源復 473 X20n0360_p0408a10
宗耳以金光明是別中之總十八品是總中之別故 474 X20n0360_p0408a11
以壽量品之別還金光明之總也例準懺悔乃至讚 475 X20n0360_p0408a12
佛無不咸然細思說之(云云)。 476 X20n0360_p0408a13
次初番下別釋文為三初還明義次還光義色大故 477 X20n0360_p0408a14
般若亦大者即境大故智亦大也三還金義。 夫解 478 X20n0360_p0408a15
一下三結示也。 既是兩時下第二總結也注云云 479 X20n0360_p0408a16
者初釋猶通以觀經疏解無量壽亦同於此故次重 480 X20n0360_p0408a17
釋正在今品所以引證還源意在於此故也。 481 X20n0360_p0408a18
次釋品文為二初釋初半品懷疑等序分次釋後半 482 X20n0360_p0408a19
品及下三品正宗分初文為五。 483 X20n0360_p0408a20
初釋第三懷疑序文為二初敘意分文分別如上者 484 X20n0360_p0408a21
如上文云斯乃出經者意謂四佛斷疑孤然而起其 485 X20n0360_p0408a22
文嶄絕故引序分安壽量中今從義便不得齊品分 486 X20n0360_p0408a23
割也。 487 X20n0360_p0408a24
次隨文釋義文為二初出人文為四初釋出處即指 488 X20n0360_p0408b01
處如文三字也。 菩薩者下次釋明位具存應云摩 489 X20n0360_p0408b02
訶菩提質帝薩埵摩訶大也菩提道也質帝心也薩 490 X20n0360_p0408b03
埵成眾生也新云菩提薩埵摩訶薩埵翻為覺有情 491 X20n0360_p0408b04
也。 信相者下次釋出名文為二初約教義釋能住 492 X20n0360_p0408b05
人名又為二初約相似之似釋言相似者內凡似於 493 X20n0360_p0408b06
分證如鋀比金若瓜比瓠猶光煖涉海初平也於 494 X20n0360_p0408b07
中又二初正釋鐵輪位者瓔珞經以鐵銅銀金琉璃 495 X20n0360_p0408b08
摩尼等六輪以譬信住行向地等覺六位也次引證 496 X20n0360_p0408b09
又為二初引文枹(音浮)鼓槌也鼓是下次釋意次約真 497 X20n0360_p0408b10
似之似釋言真似者分證之真似於究竟也於中又 498 X20n0360_p0408b11
二初正釋未敢判其高下者以上聖之位本跡高下 499 X20n0360_p0408b12
不可以凡情局判故也準淨名疏應作四句謂本下 500 X20n0360_p0408b13
跡高本跡俱下初住唯得此之兩句本高跡下本跡 501 X20n0360_p0408b14
俱高妙覺唯得此之兩句二住已上等覺已還皆具 502 X20n0360_p0408b15
四句何者二住現為初住是本高跡下二住現為三 503 X20n0360_p0408b16
住是本下跡高二住現為二住若望初住是本跡俱 504 X20n0360_p0408b17
高若望三住是本跡俱下乃至等覺準說可知今信 505 X20n0360_p0408b18
相位不知屬何故云未敢判其高下次釋難中文有 506 X20n0360_p0408b19
兩番初番為二初難此亦下次釋又為二初正釋者 507 X20n0360_p0408b20
先約權行為眾故云為疑者作發起人爾次約實行 508 X20n0360_p0408b21
下不知上故云佛地未了疑無所嫌次法華下引證 509 X20n0360_p0408b22
者序品如來現變地涌品菩薩出彌勒補處並皆懷 510 X20n0360_p0408b23
疑大集中有生疑菩薩等者彼經舍利弗問生疑菩 511 X20n0360_p0408b24
薩言誰為汝作此生疑名生疑菩薩答言菩提心為 512 X20n0360_p0408c01
我作生疑名所以然者若不發菩提心於佛法中終 513 X20n0360_p0408c02
不生疑其有發於菩提心者是人則於一切佛法而 514 X20n0360_p0408c03
生疑惑為欲了知一切佛法故譬如國王最大太子 515 X20n0360_p0408c04
應紹王位每常諮問治國之法菩薩亦然發菩提心 516 X20n0360_p0408c05
應紹無上法王尊位亦常諮問一切佛法是故亦於 517 X20n0360_p0408c06
一切佛法常生疑惑以此因緣由菩提心立生疑名 518 X20n0360_p0408c07
我從昔來值佛菩薩及善知識未曾不問諸佛妙法 519 X20n0360_p0408c08
是故我真名生疑也次番又為二初難次答中言通 520 X20n0360_p0408c09
疑者即通惑中見惑之疑便也言別疑者即別見中 521 X20n0360_p0408c10
之疑使也霅川問根本無明與別見思為一為異若 522 X20n0360_p0408c11
一何故妙玄云界內外塵沙障如來藏通別見障第 523 X20n0360_p0408c12
一義空根本無明障第一義理若異何故輔行云界 524 X20n0360_p0408c13
外見思障中道邪答別見思即根本無明障空障中 525 X20n0360_p0408c14
體不二也今謂不然何者止觀云若迷實理則有界 526 X20n0360_p0408c15
外相應獨頭無明輔行云界外見思諸使合者(既云諸使 527 X20n0360_p0408c16
合者何得無疑故今謂之十地有別疑也)名為相 528 X20n0360_p0408c17
應直爾障理名為獨頭 529 X20n0360_p0408c17
言相應者如云自此已前皆名邪見又等覺已來修 530 X20n0360_p0408c18
離見禪此即界外同體見也方便實報二土五塵為 531 X20n0360_p0408c19
界外思如此見思必有無明故云相應無明也故知 532 X20n0360_p0408c20
輔行云界外見思障中道者約相應無明而說也妙 533 X20n0360_p0408c21
玄云根本無明障第一義理者約獨頭無明而言也 534 X20n0360_p0408c22
若乃不論相應無明唯以根本無明與通別見思相 535 X20n0360_p0408c23
對而分者則通別見思但障第一義空也次約觀心 536 X20n0360_p0408c24
釋所住之處準前觀解王舍可知。 四釋歎德文為 537 X20n0360_p0409a01
三初分文示意作高位解釋者即前所謂真似之位 538 X20n0360_p0409a02
此似則高也亦應無媿色者謂信相是真似之高信 539 X20n0360_p0409a03
相豈可慚而不受故云亦應無媿色也令如此辨故 540 X20n0360_p0409a04
注云云耳供養下次解釋文為二初釋外供養佛又 541 X20n0360_p0409a05
為二初約教義釋法供養者此文稍略具如淨名法 542 X20n0360_p0409a06
供養品然今文中且以財法相對而辨若無盡意解 543 X20n0360_p0409a07
頸瓔珞供養觀音名法施者當知乃是達則即法以 544 X20n0360_p0409a08
由財中具一切法故財供養即法供養也次約觀心 545 X20n0360_p0409a09
釋膏者脂也次釋內種善根止觀亦云法性法界名 546 X20n0360_p0409a10
為大地念處觀慧名為種子(云云)五善根生者信進念 547 X20n0360_p0409a11
定慧也三植種下結示相成。 548 X20n0360_p0409a12
從是信相下明疑文為二初分文次解釋又為二初 549 X20n0360_p0409a13
釋疑之由文為三初正示疑由言遠由者諸經多云 550 X20n0360_p0409a14
卻後三月當入涅槃言近由者如前文云信相聞深 551 X20n0360_p0409a15
法疑法既是常人壽那短是故懷疑也本誓擊動者 552 X20n0360_p0409a16
以金龍尊讚歎佛已復作如是無量誓願乃至云此 553 X20n0360_p0409a17
果報當來之世值釋迦佛今既於釋迦生疑故知本 554 X20n0360_p0409a18
誓擊動耳次釋何因何緣通論三種皆名因者謂正 555 X20n0360_p0409a19
因了因緣因也此文既略者但云因緣也緣了相資 556 X20n0360_p0409a20
共能顯正等者緣了既乃互相資助共顯正因是故 557 X20n0360_p0409a21
正因名之為因緣了合之但名為緣三釋方八十年 558 X20n0360_p0409a22
方者正也。 559 X20n0360_p0409a23
從復更下次釋正生疑文為五。 560 X20n0360_p0409a24
初釋如佛所說不或者或當為惑。 次釋有二因緣 561 X20n0360_p0409b01
文為二初對前辨異前合止行同是緣了者謂前乃 562 X20n0360_p0409b02
合止行同為緣因同為了因也故萬行之緣智慧之 563 X20n0360_p0409b03
了若毀呰皆名止善方便勸修皆名行善今就止行 564 X20n0360_p0409b04
自作因緣者於向緣了各具止行一一皆自作其因 565 X20n0360_p0409b05
緣也不殺是止施食是行此二皆悉各有因緣是故 566 X20n0360_p0409b06
經云有二因緣乃有不殺止善因緣及以施食行善 567 X20n0360_p0409b07
因緣也十善下次正釋文為二初約因果一途釋途 568 X20n0360_p0409b08
者道也且約一道而已未能深細故也又一途者猶 569 X20n0360_p0409b09
一期也亦一往也於中為正初明十善皆具止行不 570 X20n0360_p0409b10
殺家之止善者不殺即止善放生即是不殺家之行 571 X20n0360_p0409b11
善也不盜家之行善者施食是行善不盜即止善也 572 X20n0360_p0409b12
今就下次明止行各有因緣文為三初標示夫命下 573 X20n0360_p0409b13
次解釋文為二初釋不殺因緣居然者居謂居處然 574 X20n0360_p0409b14
即語助宥(千救切)者寬也夫食下次釋施食因緣食是 575 X20n0360_p0409b15
依報者謂飲食是人之所依感報故得之則命有立 576 X20n0360_p0409b16
也殞(于敏切)者歿也不殺下三結例孤山引舊解云然 577 X20n0360_p0409b17
此止行有三差別一自二他三自他共一自行者如 578 X20n0360_p0409b18
云不殺是止放生是行二化他者如云若不遮奪是 579 X20n0360_p0409b19
止方便勸修是行三自他共即自不作十惡名止勸 580 X20n0360_p0409b20
他修十善名行初自行中不殺不盜止行二善文句 581 X20n0360_p0409b21
已說不邪婬等止行二善者不邪婬是止善禮敬是 582 X20n0360_p0409b22
行善不妄語是止善行實語是行善不兩舌是止善 583 X20n0360_p0409b23
行和合是行善不惡口是止善行軟語是行善不綺 584 X20n0360_p0409b24
語是止善行有義語是行善不貪嗔癡等是止善行 585 X20n0360_p0409c01
不淨觀及慈忍正智之心等是行善也若論因緣者 586 X20n0360_p0409c02
不起婬心是止善之因離於欲境是止善之緣起禮 587 X20n0360_p0409c03
敬心是行善之因近賢善是行善之緣餘準思之故 588 X20n0360_p0409c04
不具記。 589 X20n0360_p0409c05
此等因緣下三釋止疑所以。 此約下次歷法究竟 590 X20n0360_p0409c06
釋文為二初結前生後言因果者二善為因得佛為 591 X20n0360_p0409c07
果於義未允者以向所明止行二善各有因緣於緣 592 X20n0360_p0409c08
了中但是緣因少分而已故萬行緣因智慧了因止 593 X20n0360_p0409c09
行二善各有因緣竟自未顯是故謂之於義未允允 594 X20n0360_p0409c10
者當也未允即未當也亦如前釋五戒之義大有所 595 X20n0360_p0409c11
關(云云)人天下次正釋文為二初釋不殺止行文為三 596 X20n0360_p0409c12
初正釋文為二初總示次若遮下別釋又為二初約 597 X20n0360_p0409c13
偏小已還釋文為六初明人天二善次若破下明三 598 X20n0360_p0409c14
藏二乘二善二若毀下明三藏菩薩二善四若修下 599 X20n0360_p0409c15
明通教二乘二善五誹撥下明通教菩薩二善四明 600 X20n0360_p0409c16
云體空字下應云六度方異二乘今謂文中既云通 601 X20n0360_p0409c17
教菩薩自異二乘故不須加六度兩字六若毀下明 602 X20n0360_p0409c18
別教菩薩二善次若誹下約圓頓釋文為二初正釋 603 X20n0360_p0409c19
不殺次圓人下兼明亦殺準前可知不復載釋次如 604 X20n0360_p0409c20
上下指廣文為二初正明故大經下次引證三而我 605 X20n0360_p0409c21
下釋生疑所以次釋施食因緣文為二初約事法釋 606 X20n0360_p0409c22
施食又為二初約事食釋次經言下約法食釋經言 607 X20n0360_p0409c23
即是今經流水品云未來之世當施法食於中為三 608 X20n0360_p0409c24
初總示文為二初正示世間法味者五戒十善也出 609 X20n0360_p0410a01
世法味者三乘解脫也出世上上法味者別圓菩薩 610 X20n0360_p0410a02
所行之道也迴邪者別教教道尚名為邪況其餘者 611 X20n0360_p0410a03
入正者五戒十善是世間之正三乘解脫是出世之 612 X20n0360_p0410a04
正別圓乃是出世間上上之正也故邪正之言義合 613 X20n0360_p0410a05
多種也次養卉者百草總名也鞠者養也繒(似登似凌二切) 614 X20n0360_p0410a06
者帛也綿者精曰綿麤曰絮大論云如國王子在高 615 X20n0360_p0410a07
危處立不可救護欲自投地王乃使人敷厚繒褥令 616 X20n0360_p0410a08
墮地不死授以下次別釋設飢國人大王之膳文出 617 X20n0360_p0410a09
法華煩惱為薪等文出涅槃故彼經云舌為酢味無 618 X20n0360_p0410a10
常鹹味無我苦味樂為甜味我為辛味常為談味煩 619 X20n0360_p0410a11
惱為薪智慧為火以是因緣成涅槃食彼破三修故 620 X20n0360_p0410a12
但三味勝劣相對故成六味故略不說淨及不淨嗜 621 X20n0360_p0410a13
(食利切)者欲也此諸下三釋生疑所以 622 X20n0360_p0410a14
次約觀心釋不殺準前文中此亦應云觀一念心斷 623 X20n0360_p0410a15
諸煩惱名之為殺言逆理順唯圓有之。 624 X20n0360_p0410a16
三釋己身骨髓血聞文為二初簡作非王子﹝飢-几+人﹞(亦作飼祥 625 X20n0360_p0410a17
更切餧也)虎具如下文捨身品說尸毗貿(莫候 626 X20n0360_p0410a18
切交易也)鴿者梵 627 X20n0360_p0410a18
語具云尸毗迦此翻為與大論云釋迦菩薩本作國 628 X20n0360_p0410a19
王名曰尸毗視諸眾生猶如一子時天帝釋與天巧 629 X20n0360_p0410a20
師毗首羯磨欲往試之天帝化為鷹毗首變作鴿鷹 630 X20n0360_p0410a21
逐鴿至王之腋下鷹語王言還我鴿來王曰汝何所 631 X20n0360_p0410a22
食鷹言我食血肉王即稱鴿鴿身轉重王肉漸輕王 632 X20n0360_p0410a23
乃以手攀稱盡對於鴿諸天歎云為此小鴿如是救 633 X20n0360_p0410a24
之真菩薩也於是身肉平復如本非拾己身者以父 634 X20n0360_p0410b01
母遺體乃是虛妄他物故也次己身者下正釋法性 635 X20n0360_p0410b02
實相為己身者此非虛妄他物故得名為己身也眾 636 X20n0360_p0410b03
生無始迷法性故不覺己身但認化物故有生死相 637 X20n0360_p0410b04
續無窮非特非犯者忘於持犯之相也非謂不持名 638 X20n0360_p0410b05
為非持檀忍等應是肉者以釋論中但云皮血骨髓 639 X20n0360_p0410b06
是故大師義加檀忍等為肉也。 640 X20n0360_p0410b07
四將此下釋充是飽滿飢餓眾生。 641 X20n0360_p0410b08
王餘飲食下釋況餘飲食文為三初正釋次法華下 642 X20n0360_p0410b09
引證文句云佛慧是深非餘六方便是餘非深別教 643 X20n0360_p0410b10
次第是餘亦是深然初正釋但以人天二乘為餘者 644 X20n0360_p0410b11
以別教是餘亦是深故且置之耳示教利喜者大論 645 X20n0360_p0410b12
云示者示人生死涅槃三乘六度教者教人捨惡行 646 X20n0360_p0410b13
善利者為說法利引導令出喜者隨其所行歎之令 647 X20n0360_p0410b14
喜故以此四莊嚴說法三如來下釋生疑所以隨他 648 X20n0360_p0410b15
即隨情也隨自即隨智也然隨他等三種意語四教 649 X20n0360_p0410b16
三接並皆有之廣如止觀乃妙玄等又復藏通雖有 650 X20n0360_p0410b17
三種束而言之但名隨情說他意語入通去束之但 651 X20n0360_p0410b18
名隨自他意圓教但名隨自意語既通四教乃三接 652 X20n0360_p0410b19
等四門四悉種種不同是故皆云無量無邊此則通 653 X20n0360_p0410b20
釋況餘飲食及己身等生疑所以也。 654 X20n0360_p0410b21
次釋第四現瑞序文為二初釋結前開後言大士者 655 X20n0360_p0410b22
大則簡小士者事也運心廣大能建佛事也亦云上 656 X20n0360_p0410b23
士及開士等(云云)此一句謂句逗義通長短今此乃以 657 X20n0360_p0410b24
一十二字為一句也至者到也故云徹到心源等也 658 X20n0360_p0410c01
觀心既然觀佛亦爾故言念佛者故知念即觀念也 659 X20n0360_p0410c02
又以念持慧故以觀佛釋念佛也法性虛空只是心 660 X20n0360_p0410c03
源實際耳。 661 X20n0360_p0410c04
從其室下次正釋現瑞文為二初釋瑞相之意又為 662 X20n0360_p0410c05
二初正釋瑞者密報相者表發法華文句及淨名疏 663 X20n0360_p0410c06
釋現瑞序其意咸爾人情分別以密報為瑞奇異為 664 X20n0360_p0410c07
相相何所報常果玄賾說之至難人情悠悠不能尊 665 X20n0360_p0410c08
重先以異相駭變常情常情既變而生渴仰故以異 666 X20n0360_p0410c09
釋相以報釋瑞又復應知瑞又是相故云瑞相瑞是 667 X20n0360_p0410c10
能表即報也若不表報瑞相從施狀似初燿時眾何 668 X20n0360_p0410c11
殊精魅外道故一家釋瑞必有表報表報之瑞非下 669 X20n0360_p0410c12
地所測是故云密耳是知若得現瑞表報之旨終不 670 X20n0360_p0410c13
濫將分段生身涅同界外法性尊特以淨名疏中釋 671 X20n0360_p0410c14
現瑞序乃明四處現於勝應尊特故也故法華別序 672 X20n0360_p0410c15
三雙六瑞如來放光即其義也(云云)。 673 X20n0360_p0410c16
次料簡中文有兩番初番為二初問次答次番亦二 674 X20n0360_p0410c17
初問次答為二初總示次若瑞下別釋又為二初釋 675 X20n0360_p0410c18
別在信相又為二初正釋次舉譬張家降瑞喻別在 676 X20n0360_p0410c19
信相所感也寧得王家受福喻非他人所招也次雖 677 X20n0360_p0410c20
然下釋通由眾緣又為二初正釋既云無容獨善豈 678 X20n0360_p0410c21
非通由眾緣次法華下引證可解。 679 X20n0360_p0410c22
次就文下釋瑞相之文自分四段初分文次別相為 680 X20n0360_p0410c23
十下明所表問此經下三料簡文有兩番初番為二 681 X20n0360_p0410c24
初問次答次番又為二初問徵者召也證也非者形 682 X20n0360_p0411a01
兆也朕(直引切)兆也後相者總相表因成一果也前相 683 X20n0360_p0411a02
者表十地因成也豈令十信頓發極果安可等覺退 684 X20n0360_p0411a03
為十地次答中言經家者集經之家即阿難也從容 685 X20n0360_p0411a04
(上七恭切)剋者定也斷(丁貫切)既云前後 686 X20n0360_p0411a05
皆霑則真似兩因 687 X20n0360_p0411a05
分極二果無所妨也別相有十下第四別釋文為二 688 X20n0360_p0411a06
初釋別相所表又為二初標列氛氳(上符分切下於云切)者玉 689 X20n0360_p0411a07
篇云祥氣也次此之下解釋文為三初約各表一地 690 X20n0360_p0411a08
釋文為二初云所表之意斐斖(字體俗正作亹)者文彩之貌 691 X20n0360_p0411a09
謂以文彩倣似擬識求其大綱耳不可責其委細也 692 X20n0360_p0411a10
次其室下正明所表文為十段隨文消釋並可知之 693 X20n0360_p0411a11
注云云者一者表十地止可斐亹擬議不可責其備 694 X20n0360_p0411a12
悉二者且從次第豎說以次文中自明一一地中皆 695 X20n0360_p0411a13
具諸地功德三者十地對於十度且從教道有此諸 696 X20n0360_p0411a14
意故注云云耳言十度者令則但六開則成十何者 697 X20n0360_p0411a15
禪有願力開出願度有神通力開出力度根本定者 698 X20n0360_p0411a16
守本禪度般若度中有道種智開方便度有一切種 699 X20n0360_p0411a17
智開出智度一切智者守本般若度故華嚴等諸經 700 X20n0360_p0411a18
論中皆以十度對於十地並是教道之所攝耳復次 701 X20n0360_p0411a19
下次約表於一一地中具諸功德釋既一一地具諸 702 X20n0360_p0411a20
功德故知前以十度次第對於十地正從教道今此 703 X20n0360_p0411a21
方是圓具之義於中為二初總標次且約下別釋文 704 X20n0360_p0411a22
為二初別約初地釋又為二初正釋文為十初表初 705 X20n0360_p0411a23
地智次天紺下表初地境三有妙下表初地慈悲四 706 X20n0360_p0411a24
其室下表初地四德五有四下表初地四智六放大 707 X20n0360_p0411b01
下表初地自他此之即三千他土即十方七雨諸下 708 X20n0360_p0411b02
表初地四辨八作天下表初地四攝如樂樂他者上 709 X20n0360_p0411b03
一樂字五角切下一樂字盧各切九受天下表初地 710 X20n0360_p0411b04
法善十根缺下表初地諸根互用次初地功德下示 711 X20n0360_p0411b05
所表之意佛辨所不能宣者證道同圓地即是住故 712 X20n0360_p0411b06
華嚴云初住菩薩所有功德三世諸佛歎不能盡若 713 X20n0360_p0411b07
具足說凡夫聞之心亂發狂妙玄釋云即是三世諸 714 X20n0360_p0411b08
佛不知圓教初住智耳又圓初住尚自如此乃至初 715 X20n0360_p0411b09
地佛辨寧宣梗(應作挭)介(應作概)者大略也 716 X20n0360_p0411b10
次初地既然下例餘九地復次十相下三約表於一 717 X20n0360_p0411b11
一地中自行化他釋文為二初別約初地釋又為二 718 X20n0360_p0411b12
初總標次其室下別釋又為二初釋表於自行次釋 719 X20n0360_p0411b13
表於化他次初地下例餘九地。 720 X20n0360_p0411b14
次釋總相所表因圓理顯者三德之理究竟明著也 721 X20n0360_p0411b15
以三世間別對三德者孤山云法身是境故對國土 722 X20n0360_p0411b16
眾生既是十六知見翻妄知見即成真智故對般若 723 X20n0360_p0411b17
五陰結縛即縛成脫故對解脫今謂文中且從別說 724 X20n0360_p0411b18
以三對三其實然矣若通說者是故應云三千世間 725 X20n0360_p0411b19
即空假中三千即中則實相滿三千即空則般若滿 726 X20n0360_p0411b20
三千即假則解脫滿實相既圓何法不滿者中道實 727 X20n0360_p0411b21
相既乃究竟豈有二邊諸法不滿譬如鏡既圓明無 728 X20n0360_p0411b22
垢則萬象森羅無不影現矣以喻觀法大旨可知具 729 X20n0360_p0411b23
如圓通寓言等記(云云)。 730 X20n0360_p0411b24
第三釋第五疑念序文為二初分文次歡喜下解釋 731 X20n0360_p0411c01
文為二初釋見相歡喜次從至心下釋默念陳疑。 732 X20n0360_p0411c02
第四釋第六止疑序文為二初分文示意從汝今下 733 X20n0360_p0411c03
次解釋文為二初釋正止疑三不應者即三身也故 734 X20n0360_p0411c04
大用不應即應身也法性不應即法身也智度不應 735 X20n0360_p0411c05
即報身也是故汝今不應思量如來三身壽命短促 736 X20n0360_p0411c06
以法身之境報身之智境智冥合能起大用緣長同 737 X20n0360_p0411c07
長緣促同促云云自彼於我何為故引釋論無量之 738 X20n0360_p0411c08
法而欲量之當知是人則為自覆沈溺者也何以故 739 X20n0360_p0411c09
下次釋釋止疑準前可見言八眾者一諸天二世人 740 X20n0360_p0411c10
三魔眾四梵眾五沙門六婆羅門七人八非人法華 741 X20n0360_p0411c11
但云梵魔沙門婆羅門及天人阿修羅眾中文句記 742 X20n0360_p0411c12
云梵即色主亦三界主魔為欲主沙門此云勤息勤 743 X20n0360_p0411c13
息惡故婆羅門此云淨行外道中出家云淨行種也 744 X20n0360_p0411c14
古人濫以此釋四眾若攝眾足何以更云天人等邪 745 X20n0360_p0411c15
故所列不同並是趣舉耳欲色舉主四姓舉勝六道 746 X20n0360_p0411c16
標善並且從勝皆取入佛法易者言之耳而今經云 747 X20n0360_p0411c17
諸天者除魔梵二主之外即三界諸天也世人者四 748 X20n0360_p0411c18
大洲人也即法華云及天人也人非人者諸文之中 749 X20n0360_p0411c19
以人非人結於八部人即世人非人即是鬼神故也 750 X20n0360_p0411c20
法身菩薩法性淨土故不在言者以法身菩薩法性 751 X20n0360_p0411c21
淨土並約界外今此八眾但約界內故法身菩薩居 752 X20n0360_p0411c22
法性淨土更不在言也生身菩薩者界內分段肉身 753 X20n0360_p0411c23
也住已前名為生身登地登住名生身得忍謂生身 754 X20n0360_p0411c24
中能破無明得無生忍登於地住故也若生身得忍 755 X20n0360_p0412a01
已捨此生身居實報土方名法身耳菩薩既然如來 756 X20n0360_p0412a02
亦爾故佛及弟子皆有生法二身諸文盛說安可蔽 757 X20n0360_p0412a03
之若得此意終不謬將界內分段生身濫同界外法 758 X20n0360_p0412a04
性尊特若謂不然如何消今法性身土及生身菩薩 759 X20n0360_p0412a05
邪莫是大師不曉中道感應妄分法身與生身不同 760 X20n0360_p0412a06
乎又莫是藏通生身菩薩邪(云云)若出家為四眾攝者 761 X20n0360_p0412a07
且指比丘等四此四皆有發起等四復何乖爽然出 762 X20n0360_p0412a08
家眾但應云二今言四者諸勢兼帶清信士女耳若 763 X20n0360_p0412a09
云沙彌沙彌尼式叉摩那乃成出家五眾也菩薩戒 764 X20n0360_p0412a10
疏於此五上更加出家及出家尼并清信士女以成 765 X20n0360_p0412a11
九眾(云云)若以出家及出家尼并比丘比丘尼則畏出 766 X20n0360_p0412a12
家四眾也(云云)若法性身施權者從界外法性之實身 767 X20n0360_p0412a13
權同界內之生身也現同人法即其意也(云云)智性既 768 X20n0360_p0412a14
冥大用可解是故經中更不煩文所以但釋法性智 769 X20n0360_p0412a15
度更兼大用已在其間即是釋於三不應也。 770 X20n0360_p0412a16
第五釋第七集眾序文為四初標。 次對餘經辨前 771 X20n0360_p0412a17
後如法華等並先集眾後方現瑞(云云)。 時者下三正 772 X20n0360_p0412a18
釋文為二初釋時可見眾者下次釋眾文為五。 初 773 X20n0360_p0412a19
明集眾之意欲色界諸天者此語存略應云欲色界 774 X20n0360_p0412a20
天龍鬼八部諸菩薩等信相一人利益少等者正示 775 X20n0360_p0412a21
集眾之意也經中但言欲色界天不云無色界天者 776 X20n0360_p0412a22
戒急乘緩故又既是無色故不來聽法設使來者亦 777 X20n0360_p0412a23
不可見故不列耳(云云)龍是畜生道正報似蛇依報七 778 X20n0360_p0412a24
寶宮殿與諸天相似亦能變形為端正人戒緩乘急 779 X20n0360_p0412b01
所以來耳乾闥婆此云香陰不噉酒肉唯香資陰又 780 X20n0360_p0412b02
云是天主幢倒樂神居十寶山戒緩故墮神中行施 781 X20n0360_p0412b03
故果報似天阿修羅此云無酒采華於海釀酒不成 782 X20n0360_p0412b04
故以名之迦樓羅此云金翅鳥畜生道攝緊那羅此 783 X20n0360_p0412b05
云疑神頭有一角是諸天絲竹之神摩﹝目*侯﹞羅伽此云 784 X20n0360_p0412b06
蟒神亦云地龍無足腹行神即世間廟神受人酒肉 785 X20n0360_p0412b07
悉入蟒腹毀戒邪諂多嗔少施貪嗜酒肉戒緩故墮 786 X20n0360_p0412b08
鬼神中多嗔故蟲入其身而唼食之昔少施謙敬故 787 X20n0360_p0412b09
得人供養耳。 次明眾有四種信相是發起者且從 788 X20n0360_p0412b10
懷疑默念而說若聞四佛說釋迦壽無量無邊深心 789 X20n0360_p0412b11
信解歡喜入位亦是當機得道者也當機得道堪為 790 X20n0360_p0412b12
影響(云云)他宗但云出家在家各二為四此則名局而 791 X20n0360_p0412b13
義不周今家乃約一眾自開為四故比丘等皆有發 792 X20n0360_p0412b14
起等是則發起等四眾何傷比丘等四眾邪人不見 793 X20n0360_p0412b15
之妄生斥是故須知發起等四遍於出家及在家等 794 X20n0360_p0412b16
菩薩二乘天龍八部細思可見發機令起故云發起 795 X20n0360_p0412b17
又剖之令開故名為發因擊揚者啟之而動故名為 796 X20n0360_p0412b18
起由有發起當機可成當者當(去聲)也然化主之形聲 797 X20n0360_p0412b19
必資伴以影響方令發起擊動事遂如響之應聲影 798 X20n0360_p0412b20
之隨形耳結謂結構立機之始緣即緣助能成其終 799 X20n0360_p0412b21
則為未來修德三因之先萌也無前三益故云結緣 800 X20n0360_p0412b22
即此眾會前三之餘故此一緣兼具二義謂助現當 801 X20n0360_p0412b23
也故知古人及慈恩等但云比丘等四則名局義不 802 X20n0360_p0412b24
周矣而慈恩斥云法華既言又觀四眾比丘比丘尼 803 X20n0360_p0412c01
等何須發起等四者今謂不然比丘等四諸經皆說 804 X20n0360_p0412c02
誰不知之但比丘等四天龍等八理須各具發起等 805 X20n0360_p0412c03
四唯天台所明而慈恩等不解耳。 三此經下辨人 806 X20n0360_p0412c04
眾文略新本中有無量等者經云是時大會有婆羅 807 X20n0360_p0412c05
門姓憍陳四無量百千婆羅門眾前後圍繞(云云)言相 808 X20n0360_p0412c06
承者非經論所談但自古相傳耳。 四總瑞下約方 809 X20n0360_p0412c07
等部攝此辨集眾不記二乘是故判屬方等部耳非 810 X20n0360_p0412c08
謂此文正判教相若正判教具如玄義(云云)言明常者 811 X20n0360_p0412c09
即壽量常果也言辨性者即所游法性也。 五此中 812 X20n0360_p0412c10
下約四句判如別記者指法華文句及淨名疏也注 813 X20n0360_p0412c11
云云者令引彼文也夫諸道弁沈由戒有持毀見佛 814 X20n0360_p0412c12
不見佛由乘有緩急然指戒有鹿細故感報有優劣 815 X20n0360_p0412c13
持乘有小大故見佛有權實若略判戒乘須開為四 816 X20n0360_p0412c14
句一戒乘俱急二戒緩乘急三戒急乘緩四戒乘俱 817 X20n0360_p0412c15
緩通論一切善法觀慧皆名戒乘別論三歸五戒十 818 X20n0360_p0412c16
善八齊及以出家律儀乃定共防禁身口遮惡通報 819 X20n0360_p0412c17
得人天果名之為戒聞經生解觀智推尋能破煩惱 820 X20n0360_p0412c18
運出三界名之為乘以戒急故得人天身以乘急故 821 X20n0360_p0412c19
聞法得道得前三道名之為權得後一道名之為實 822 X20n0360_p0412c20
若成緩者受三途身以乘急故聞法得道亦有權實 823 X20n0360_p0412c21
若戒急者雖得人天之身以乘緩故不能見佛聞法 824 X20n0360_p0412c22
若戒乘俱緩則長論惡趣無解脫期也故生處有善 825 X20n0360_p0412c23
惡由戒之緩得道不得道由乘之有無然聖人之心 826 X20n0360_p0412c24
正欲戒乘俱急不得已而接之乃論戒緩乘急又不 827 X20n0360_p0413a01
得已而引之乃明戒急乘緩唯戒乘俱緩則無如之 828 X20n0360_p0413a02
何也故揣心自責於經序豈不懷慚於正宗。 四齊 829 X20n0360_p0413a03
此下結判序分。 830 X20n0360_p0413a04
次釋後半品及下三品明正宗分其文為二初總示 831 X20n0360_p0413a05
凡三說下次別釋文為二初敘意分文自為三初敘 832 X20n0360_p0413a06
古師分判文為二初總標次一云下別示文為三初 833 X20n0360_p0413a07
敘第一說此師所說與今家同故無形斥次敘第二 834 X20n0360_p0413a08
說文為二初正敘次此乃下今家破空品中云本性 835 X20n0360_p0413a09
空寂但是因中所用之性今經之體乃是序品如來 836 X20n0360_p0413a10
所游甚深法性此師卻云空品明體故知乃是以因 837 X20n0360_p0413a11
中性為果上體義既不便故不用之問若不許他以 838 X20n0360_p0413a12
因中性而為體者玄義那云三章是因答中道理體 839 X20n0360_p0413a13
非因非果依於中道以辨因果若辨經體須附經文 840 X20n0360_p0413a14
剋取所證故法華云唯佛與佛究盡實相今經中云 841 X20n0360_p0413a15
是時如來游於無量甚深法性若乃約行生起次第 842 X20n0360_p0413a16
則在於因是故謂之三章在因所以然者雖談經玄 843 X20n0360_p0413a17
義果上法性而不妨於約行次第因中尋名得於經 844 X20n0360_p0413a18
體是則約行因中之體只是果上所證之體因果雖 845 X20n0360_p0413a19
殊妙理何別不別而別依經辨體須取果上所證法 846 X20n0360_p0413a20
性他不見之直指空品以為經體故今斥之三敘第 847 X20n0360_p0413a21
三說又為二初正敘壽量是果段者壽量品也三身 848 X20n0360_p0413a22
是因段者即三身分別品也二文各有序者謂因果 849 X20n0360_p0413a23
兩文各有序也果段序者意將相思惟默念騰疑及 850 X20n0360_p0413a24
以白佛名之為序爾時四佛及以諸佛告信相去名 851 X20n0360_p0413b01
之為正(信相白佛及諸佛告云具如新本)虛空 852 X20n0360_p0413b02
藏問為因段序者此 853 X20n0360_p0413b02
明三身分別品初虛空藏菩薩白世尊言菩薩云何 854 X20n0360_p0413b03
於諸如來如法修行即是因段之序也意將佛答虛 855 X20n0360_p0413b04
空藏云一切如來有三種身而是因段之正耳次直 856 X20n0360_p0413b05
是下今家破云直是發問於序義弱者破其所明因 857 X20n0360_p0413b06
果兩序直是發問而已於序義微弱也何則若以發 858 X20n0360_p0413b07
問為序者諸經之中節發問序則大煩故不可以發 859 X20n0360_p0413b08
問為序也又三身分別品乃是成前壽量果上之義 860 X20n0360_p0413b09
非是因中之說故不取三藏也次初家下明今所用 861 X20n0360_p0413b10
三新舊下正示分文又為二初總判新舊宗用之義 862 X20n0360_p0413b11
今經一番即新經三番中第一番新舊通舉故云新 863 X20n0360_p0413b12
舊兩文凡三處明宗也王子明蚊蚋腳等如前已引 864 X20n0360_p0413b13
之次今之下別分今品明家之文止有一番者即四 865 X20n0360_p0413b14
佛拂疑上根得悟也。 866 X20n0360_p0413b15
次隨文釋義文為二初釋今半品明宗次釋下三品 867 X20n0360_p0413b16
明用初文為四。 868 X20n0360_p0413b17
初釋四佛說偈文為二初經家敘次釋四佛喻說文 869 X20n0360_p0413b18
為二初敘意分文又為二初料簡文為二初問次答 870 X20n0360_p0413b19
文為二初明宜聞不定次例所見亦然孤山云尊特 871 X20n0360_p0413b20
者他受用報也弟子眾一者悉圓機故弟子眾多者 872 X20n0360_p0413b21
兼偏小故四明云此經屬通而通教佛丈六尊特今 873 X20n0360_p0413b22
此室內有三乘眾三中菩薩利根之者能見不空是 874 X20n0360_p0413b23
故見佛隨大隨小皆無邊際故云四佛同尊特身弟 875 X20n0360_p0413b24
子亦然故云眾一若鈍菩薩及二乘人既但見空故 876 X20n0360_p0413c01
見分齊應化不同弟子亦然故云眾多又云藏通三 877 X20n0360_p0413c02
乘故弟子多別圓純菩薩故弟子一霅川云分真大 878 X20n0360_p0413c03
士觀一體三身故弟子一也一身者法身也一智慧 879 X20n0360_p0413c04
者報身也尊特者應身也而此三身四佛無異故云 880 X20n0360_p0413c05
同也若見四佛佛身不同者如東方阿﹝門@(人/(人*人))﹞三十二相 881 X20n0360_p0413c06
西方無量壽八萬四千相乃至光明身量各各可殊 882 X20n0360_p0413c07
俱是界內應化之相故云不同也今謂四佛同尊特 883 X20n0360_p0413c08
身一身一智慧即是常身弟子眾一者佛及弟子並 884 X20n0360_p0413c09
約界外法性之身無有差別故皆是一也故大論明 885 X20n0360_p0413c10
佛尊特身光明色像無量無邊普賢菩薩身量無邊 886 X20n0360_p0413c11
如此豈非佛及弟子身智常壽皆是一邪良以十方 887 X20n0360_p0413c12
三世一切諸佛但一舍那報身尊特故也報身既爾 888 X20n0360_p0413c13
法身準知是故但一毗盧遮那耳四明云華嚴藏塵 889 X20n0360_p0413c14
上品尊特相好也彌陀六十萬億中品尊特相好也 890 X20n0360_p0413c15
法華釋迦及龍尊所讚丈六三十二下品尊特相好 891 X20n0360_p0413c16
也若爾今文那云四佛同一尊特邪儻更加於淨華 892 X20n0360_p0413c17
宿王智佛六百八十萬由旬之身莫是四品尊特之 893 X20n0360_p0413c18
相乎若據四明之意何啻三品四品等以謂現大小 894 X20n0360_p0413c19
及猿猴鹿馬等身彼彼無非尊特故也斯則灼然謬 895 X20n0360_p0413c20
將同一尊特濫作若干差別而解矣既同尊特故云 896 X20n0360_p0413c21
一身尊特乃是舍那報佛故云智慧尊特報身即六 897 X20n0360_p0413c22
能中身常無量故云常身聽法之眾非生死人是故 898 X20n0360_p0413c23
名為弟子眾一若見四佛佛身不同即是應化弟子 899 X20n0360_p0413c24
眾多者佛及弟子並約界內分段之身種種差異是 900 X20n0360_p0414a01
故謂之化身不同弟子眾多如同居穢土釋迦身長 901 X20n0360_p0414a02
丈六菩薩二乘身亦卑小長短不同若同居淨土如 902 X20n0360_p0414a03
彌陀身高六十萬億那由他琲e沙由旬若化往之 903 X20n0360_p0414a04
身丈六八尺隨機不定觀音勢至身長八十萬億那 904 X20n0360_p0414a05
由他由旬又淨華宿王智佛身高六百八十萬由旬 905 X20n0360_p0414a06
妙音身長四萬二千由旬又如須彌燈王佛身長八 906 X20n0360_p0414a07
萬四千由旬等如此皆是界內分段佛身不同即是 907 X20n0360_p0414a08
應化弟子眾多矣是知界內所居國土既有淨穢千 908 X20n0360_p0414a09
差萬品而能依身亦復種種長短優劣若乃界外既 909 X20n0360_p0414a10
是同一法性之身則無大小差降之異約此而分生 910 X20n0360_p0414a11
身尊特如指諸掌又復應知此且約於界外對分生 911 X20n0360_p0414a12
身尊特之相故說師弟眾一眾多然法身菩薩非不 912 X20n0360_p0414a13
見於生身之佛(如〔他六〕大士或從釋迦生身 913 X20n0360_p0414a14
佛邊聞法進道)生身菩薩非 914 X20n0360_p0414a14
不見於現尊勝身如法華別序放光現相何隔生身 915 X20n0360_p0414a15
菩薩觀視見佛既爾聞法例然是則分段生身之佛 916 X20n0360_p0414a16
非獨為於界內生身菩薩說法亦為界外法身菩薩 917 X20n0360_p0414a17
說法人不見之乃謂生身但在藏通謬之甚矣分八 918 X20n0360_p0414a18
偈下次分文中言初云次云者或恐此是大師敘古 919 X20n0360_p0414a19
今家取之故云兩途俱可用也又恐此是章安之辭 920 X20n0360_p0414a20
謂大師分文自有二意故謂初云次云也而此兩途 921 X20n0360_p0414a21
不應去取俱可用也。 922 X20n0360_p0414a22
次舊云隨文釋義文為四初釋四偈立譬文為二初 923 X20n0360_p0414a23
敘舊云又為二初正敘次是義下今家破問上文既 924 X20n0360_p0414a24
云四佛偏舉應佛無量下文又云四佛舉譬喻其應 925 X20n0360_p0414b01
長量與無量只是化用不關體本此則何異舊云四 926 X20n0360_p0414b02
偈止譬壽長更無別意那忽斥之而約四諦四念四 927 X20n0360_p0414b03
德三意消文答舊師不知諦理因果但云四偈止譬 928 X20n0360_p0414b04
壽長更無別意故須斥之今既明於諦理因果而言 929 X20n0360_p0414b05
四偈譬其應長豈可與舊同日而語問此下既約諦 930 X20n0360_p0414b06
理因果消四偈文上文止疑豈可得約三不應是則 931 X20n0360_p0414b07
八眾不知齊限豈非釋於法性不應答此下雖約諦 932 X20n0360_p0414b08
理內果以消四偈而節節點四佛舉譬喻其應長但 933 X20n0360_p0414b09
是化用不關體本故與上文八眾不知是釋法性不 934 X20n0360_p0414b10
應之義殊不相當安可一概問此經長壽與法華中 935 X20n0360_p0414b11
長壽何別答過未不同生報有異法華乃是過去長 936 X20n0360_p0414b12
壽報身無量今經則來來長壽生身無量問今經若 937 X20n0360_p0414b13
是生身應長之無量者而此無量其實有量豈非無 938 X20n0360_p0414b14
常下文何故斥舊執於數法無常答常無常義進否 939 X20n0360_p0414b15
不同舊人執於數法無常但作有量之量而解既乖 940 X20n0360_p0414b16
今經四偈舉量以況無量是故斥之而此無量望於 941 X20n0360_p0414b17
應短無常雖則是長是常若望法性尊特身常無量 942 X20n0360_p0414b18
但是有量之所收耳故知諸文常無常義不可雷同 943 X20n0360_p0414b19
(云云)。 944 X20n0360_p0414b20
且作下次明今意文為三初標列次四諦下明所以 945 X20n0360_p0414b21
三上以下解釋文為三初釋對四諦又為三初總明 946 X20n0360_p0414b22
又為三初與上對辨次舊讀下斥非顯是文為二初 947 X20n0360_p0414b23
斥非大論明佛正遍知云知苦如苦相知集如集相 948 X20n0360_p0414b24
知滅如滅相知道如道相舊師讀此乃謂知苦如苦 949 X20n0360_p0414c01
相等相是其事故今斥之相若是事斯則佛但齊事 950 X20n0360_p0414c02
而知於理不顯何異眾魔今明下次顯是文為二初 951 X20n0360_p0414c03
約事理空中合為理俗假名為事又一解下次約三 952 X20n0360_p0414c04
諦真俗是諸法中道是實相以妙經云唯佛究盡諸 953 X20n0360_p0414c05
法實相不出事理中邊故也故今解於佛知四諦乃 954 X20n0360_p0414c06
約事理中邊明之故事理中邊俱是離合耳此則三 955 X20n0360_p0414c07
諦具在一文者具在知苦如苦相一句之文也令將 956 X20n0360_p0414c08
餘三準苦諦說事理中邊故注云云也明識下三結 957 X20n0360_p0414c09
示所以既約事理中邊釋四諦之文則是明識四諦 958 X20n0360_p0414c10
是修長壽之境故約四諦以對四偈才顯今經常宗 959 X20n0360_p0414c11
斷疑一經之要不其然乎次一切下別釋者然經四 960 X20n0360_p0414c12
偈山海地空皆言可知此約如來能知之耳若約凡 961 X20n0360_p0414c13
夫則不能測故上文云山斤海渧實有齊限凡夫所 962 X20n0360_p0414c14
不知也實有齊限而可知者以況佛壽實有量也凡 963 X20n0360_p0414c15
夫所不知者以況佛壽而言無量也經文影略且舉 964 X20n0360_p0414c16
如來能知一邊其實兼於凡夫不知若不爾者如何 965 X20n0360_p0414c17
舉量以況無量如何消於經疏之文耶四偈皆言釋 966 X20n0360_p0414c18
尊壽命無有數等此約凡夫所不測耳故上文云不 967 X20n0360_p0414c19
見天人魔梵等眾有能思算如來壽量知其齊限若 968 X20n0360_p0414c20
約佛智豈可不知故上文云唯除如來經偈影略且 969 X20n0360_p0414c21
從凡夫不測而說故云釋尊壽命無有能數等也若 970 X20n0360_p0414c22
不爾者如何消於天人等眾不能思算唯除如來如 971 X20n0360_p0414c23
何例於如阿彌陀實有期限人天莫數是有量之無 972 X20n0360_p0414c24
量耶既以今經例於彌陀故知今經長壽亦是化用 973 X20n0360_p0415a01
實有量之無量耳釋此四初對集諦有河洄復沒眾 974 X20n0360_p0415a02
生者如前所謂即此三界洄澓因苦豈過有流也澣 975 X20n0360_p0415a03
當為汗(音幹)浩汗大水貌﹝一/旦﹞者遍也通也界內者同居 976 X20n0360_p0415a04
土也凡夫於中沒溺界外者方便實報也三乘於中 977 X20n0360_p0415a05
沒溺若三乘人斷通惑盡則於界外方便沒溺若菩 978 X20n0360_p0415a06
薩人分斷無明則於界外實報沒溺是則大經有河 979 X20n0360_p0415a07
洄澓應須該於分段變易方乃顯於唯佛究盡長壽 980 X20n0360_p0415a08
之境集諦既爾餘三例然次對苦諦中引小般若以 981 X20n0360_p0415a09
身為須彌者且從喻說故金剛般若云譬如有人身 982 X20n0360_p0415a10
如須彌山王於意云何是身為大不須菩提言甚大 983 X20n0360_p0415a11
世尊何以故佛說非身是名大身盤正作磐迴也峙 984 X20n0360_p0415a12
峻峙也(直里切)三對道諦引法華者既云智地是道諦 985 X20n0360_p0415a13
如通別道到此彼岸者所破之惑既有通別能治之 986 X20n0360_p0415a14
道豈可不然水如別道陸如通道通道但到此岸別 987 X20n0360_p0415a15
道方到彼岸良以道諦不出六度波羅蜜者翻到彼 988 X20n0360_p0415a16
岸通道但離分段此岸越見思中流到偏真彼岸別 989 X20n0360_p0415a17
道乃離變易此岸越無明中流到中道彼岸是故通 990 X20n0360_p0415a18
道到偏真之彼岸但在變易之此岸耳故法界次第 991 X20n0360_p0415a19
云乘此六法能從二種生死此岸到二種涅槃彼岸 992 X20n0360_p0415a20
故云到彼岸又云度無極修此六法能度二種事理 993 X20n0360_p0415a21
諸法之曠遠故云度無極也四對滅諦言五醫者煙 994 X20n0360_p0415a22
雲塵霧阿修羅手翳謂障光今對空體盡淨故云不 995 X20n0360_p0415a23
能染也三光者日月星也化城者喻也涅槃者法也 996 X20n0360_p0415a24
化者神力所為無而欻有也城者防非禦敵也內合 997 X20n0360_p0415b01
二乘涅槃者權智所為也以權智力無而說有用教 998 X20n0360_p0415b02
為化防思禦見名為涅槃在昔謂實未知是化來至 999 X20n0360_p0415b03
法華方知非實乃名化耳四諦理下三結歎又為二 1000 X20n0360_p0415b04
初結成三身次信相下歎斷疑之巧垠(語巾切)者岸也 1001 X20n0360_p0415b05
涯(五佳切)者水際也又魚羈切水畔也次釋對四念處 1002 X20n0360_p0415b06
文為三初總明念處之觀本在苦諦者以由觀於身 1003 X20n0360_p0415b07
受心法但是五陰苦諦之果故也次一切下別釋三 1004 X20n0360_p0415b08
若觀下結示所以文為三初正結示次若觀四枯下 1005 X20n0360_p0415b09
明念處功能謂念處有破倒顯德之功能也準妙玄 1006 X20n0360_p0415b10
中引仁王經法性五陰以明俗諦性之五陰既是俗 1007 X20n0360_p0415b11
諦陰之法性豈非法身後之賢德宜熟思之三信相 1008 X20n0360_p0415b12
下明斷疑之巧。 1009 X20n0360_p0415b13
三釋對四德文為二初正釋次四德成就下結示所 1010 X20n0360_p0415b14
以文為二初正結示次信相下明斷疑之巧杳(〔鳥〕皎切) 1011 X20n0360_p0415b15
冥也深也注云云者略有二意一者今家釋斷疑偈 1012 X20n0360_p0415b16
巧妙若斯二者斥他都迷此旨以他但云四譬只喻 1013 X20n0360_p0415b17
長壽故也。 1014 X20n0360_p0415b18
次釋一偈合譬文為二初標示次斥舊又為二初總 1015 X20n0360_p0415b19
舉二失次舊云下別破僻執又為二初破僻取文又 1016 X20n0360_p0415b20
為二初敘次今釋下今家斥今文既云縱令知數知 1017 X20n0360_p0415b21
無數知量知無量只是化用不關體本故知山斤海 1018 X20n0360_p0415b22
滴實有齊限凡夫所不知無有能算釋尊壽命舉量 1019 X20n0360_p0415b23
以況無量但是生身應長之化用屬實有量之無量 1020 X20n0360_p0415b24
耳豈可以所悟法報本體實無量而釋化用應長實 1021 X20n0360_p0415c01
有量乎(云云)次破偏執義化身備有常無常者彼經云 1022 X20n0360_p0415c02
如是三身以有義故而說於常及以無常化身處 1023 X20n0360_p0415c03
轉法輪相續不斷是故說常非是本故一切諸用不 1024 X20n0360_p0415c04
具足現故說無常應(平呼)身者相續不斷一切諸佛不 1025 X20n0360_p0415c05
共之法是故說常非是本故以具足用不顯現故故 1026 X20n0360_p0415c06
說無常法身者猶如虛空是故說常注云云者令破 1027 X20n0360_p0415c07
舊師失化身豈得法報。 1028 X20n0360_p0415c08
三以是下釋二偈斷疑經云大士即如來也最勝王 1029 X20n0360_p0415c09
云是故大覺尊。 四是故下釋一偈結成。 1030 X20n0360_p0415c10
次爾時下釋信相歡喜。 從說是下三釋當機得道 1031 X20n0360_p0415c11
淨名疏云阿耨多羅三藐三菩提此翻無上正遍知 1032 X20n0360_p0415c12
道但發心有三一名字二相似三分證今之發心乃 1033 X20n0360_p0415c13
是相似言相似者通別圓位皆約內凡問何故但似 1034 X20n0360_p0415c14
發心答聲聞乾慧菩薩伏忍並未有發義若聲聞性 1035 X20n0360_p0415c15
地菩薩柔順忍方有發義故多約此明發心位又法 1036 X20n0360_p0415c16
華文句釋分別功德品八世界發心是六根清淨勸 1037 X20n0360_p0415c17
入十信位故仁王云十善菩薩發大心長別三界苦 1038 X20n0360_p0415c18
輪海即此義也。 第四釋四佛還本文為二初約因 1039 X20n0360_p0415c19
緣釋次約觀心解注云云者合辨四教觀心境知俱 1040 X20n0360_p0415c20
寂不現若前二教俱寂不現理猶太虛若後二教俱 1041 X20n0360_p0415c21
寂不現體如明鏡又此觀解正在於圓應更辨前三 1042 X20n0360_p0415c22
教觀心以顯圓觀俱寂不現(云云)。 1043 X20n0360_p0415c23
金光明經文句新記卷第三 1044 X20n0360_p0415c24

 

 

 

 

 

          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》CBETA 電子佛典 V1.4 普及版

# 卍 Xuzangjing Vol. 20, No. 360 金光明經文句新記, CBETA Chinese Electronic Tripitaka V1.4, Normalized Version

=========================================================================

金光明經文句新記卷第三

本經佛學辭彙一覽(共 521 條)

一切如來

一切法

一切智

一切智者

一切諸佛

一地

一即三

一念

一法

一相

一智

一期

一道

一燈

九地

九眾

了因

二土

二世

二因

二戒

二身

二果

二乘

二教

二報

二義

二種生死

二種涅槃

二識

二邊

人天

人身

人非人

人執

入滅

八萬四千

十六知見

十六觀

十方

十地

十信

十度

十惡

十善

十善菩薩

三十二相

三土

三分

三世

三世間

三世諸佛

三光

三因

三有

三佛

三戒

三身

三味

三界

三相

三乘

三修

三菩提

三量

三道

三種身

三德

三諦

三歸

三歸五戒

三藏

三藐三菩提

上方

上根

凡夫

大士

大心

大身

大乘

大乘經

大師

大涅槃

大覺

小乘

小機

不生

不淨觀

中有

中道

五戒

五味

五時說法

五眾

五陰

五塵

內凡

六天

六位

六度

六根

六瑞

六道

分別

分段變易

分證

化主

化生

化佛

化身

化緣

天人

天台

天竺

天龍

天龍八部

心法

心智

心源

方便

方等

止觀

比丘

比丘尼

世法

世界

世尊

世間

世間法

出世

出世間

出家

功德

四大

四心

四念處

四門

四教

四眾

四智

四德

四諦

外道

本誓

本體

正因

正欲

正報

玄義

生死

生身

生法二身

生報

生滅

由旬

伏忍

任運

劣智

同居

名相

因果

因緣

妄語

如如

如如智

如來

如來藏

如法

式叉

有流

有界

有相

有情

有無

有邊

此岸

死相

自在

自在王

自行化他

舌相

色心

色有

色界

色相

行者

佛土

佛地

佛身

佛事

佛法

佛眼

佛智

佛經

佛號

佛說

佛慧

別相

別教

別圓

別境

判教

利根

即中

即空

即假

妙法

妙理

妙覺

弟子

沙門

沙彌

沙彌尼

見思

見惑

見障

身土

身光

身相

邪見

那由他

事理

依報

供養

兩舌

到彼岸

受記

夜摩

定慧

居士

彼岸

念佛

念持

念處

性具

性相

所藏

放生

放光

果報

果滿

波羅蜜

法住

法佛

法身

法身菩薩

法味

法性

法性

法性身

法門

法施

法界

法界性

法相

法食

法報

法華

法輪

法體

知見

知法

空假中

空無

舍利

舍利弗

初地

初住

金剛

阿修羅

阿耨多羅三藐三菩提

阿彌陀佛

非人

非色

非色非心

信士

信解

俗諦

帝釋

律儀

思惟

持犯

持名

施食

柔順忍

界內

界外

相好

相即

相應

苦諦

迦樓羅

修行

修道

修德

修羅

修證

娑婆

差別

根本無明

涅槃

琉璃

畜生

畜生道

真佛

真俗

真理

真智

神力

神通

般若

財供養

鬼神

假名

偏小

偏真

偏執

國土

婆羅門

寂滅

常住

常身

得道

授記

教相

教觀

梵眾

梵魔

清信士

清淨

深心

深法

淨土

淨名

淨觀

理事

理性

理智

理體

現當

異相

眾生

第一義

第一義空

第一義諦

莊嚴

通力

通教

通惑

陰界

報土

報因

報佛

報身

報得

報通

尊特

尊特身

惡口

惡行

惡道

惡趣

普賢

智者

智度

智相

智智

智境

智德

智慧

無上法

無上法王

無上菩提

無生

無生忍

無色界

無我

無始

無明

無常

無量

無量壽

無量壽佛

無盡

登地

登住

發心

發菩提心

等覺

結緣

結縛

善因

善法

善知識

善根

菩提

菩提心

菩提薩埵

菩薩

菩薩戒

華嚴

虛妄

虛空

虛空藏

鈍根

開士

順世

須彌山

勤息

勢至

圓具

圓教

圓通

圓頓

慈忍

慈恩

慈悲

感果

感應

業識

極果

滅諦

煩惱

當來

當機

萬行

經論

經體

聖人

補處

解脫

運心

道中

道理

道種性

道種智

道諦

過去

過未

僧祇

像法

塵沙

塵相

境智

壽命

壽者

實有

實相

實相印

實相法身

實報土

實語

實際

疑使

種子

種性

種智

聞法

誓願

說法

摩訶

摩訶薩

摩訶薩埵

樂果

樂神

緣因

緣成

緣起

羯磨

諸天

諸佛

諸法

質帝

遮那

遮惡

融通

閻浮

隨自意語

隨順

隨緣

彌陀

彌勒

應化

應身

應現

總別

總相

聲聞

還源

斷德

穢土

薩埵

轉法輪

證果

證法

證智

願力

願度

嚴淨

懺悔

覺分

釋迦

釋尊

瓔珞

魔梵

權智

權實

歡喜

變易

顯正

體用

體空

靈山

觀心

觀世音

觀法

觀音

觀智

觀解

觀慧

憍陳如