1 X20n0360_p0433c05
  2 X20n0360_p0433c06
  3 X20n0360_p0433c07
金光明經文句新記卷第五 4 X20n0360_p0433c08
    永嘉沙門釋 從義 撰 5 X20n0360_p0433c09
  釋空品 6 X20n0360_p0433c10
初釋品題為二初正釋次明來意初文又二初約四 7 X20n0360_p0433c11
種釋次約六句釋初文又二初正明四種即是四教 8 X20n0360_p0433c12
入空不同也次此經下判通別者以雖通四種而別 9 X20n0360_p0433c13
在於圓也專者但也獨也於中為二初正判次何故 10 X20n0360_p0433c14
下釋所以蓋略而說空是且置前三教專在圓頓即 11 X20n0360_p0433c15
邊而空故也。 12 X20n0360_p0433c16
又空下次約六句釋文為二初總示塊者土塊也諸 13 X20n0360_p0433c17
有質礙如土塊耳灰者死火也二乘斷無如死火耳 14 X20n0360_p0433c18
兩邊清淨者非有非無也名之為空者以非有非無 15 X20n0360_p0433c19
即是中道之空故也然雖如此而迷惑者不知空及 16 X20n0360_p0433c20
雙非名通義別遂以邪外偏小之名濫同圓頓之理 17 X20n0360_p0433c21
因茲迷倒不能悟道故下委作六句分別使邪不干 18 X20n0360_p0433c22
正大小炳也。 19 X20n0360_p0433c23
次直作下委明文為二初標列次解釋文為三初釋 20 X20n0360_p0433c24
相破兩句文為二初釋空破非有非無文為二初總 21 X20n0360_p0434a01
示次凡邪之見下別釋文為三。 22 X20n0360_p0434a02
初釋空破非有非無見單四見可解者一有二無三 23 X20n0360_p0434a03
亦有亦無四非有非無也複四見者句別具二故名 24 X20n0360_p0434a04
為複也具足四見者句法至四今一中具四故名具 25 X20n0360_p0434a05
足何者有有一句也有無二句也有亦有亦無三句 26 X20n0360_p0434a06
也有非有非無四句也此即有見具四也無有一句 27 X20n0360_p0434a07
也無無二句也無亦有亦無三句也無非有非無四 28 X20n0360_p0434a08
句也此即無見具四也亦有亦無有一句也亦有亦 29 X20n0360_p0434a09
無無二句也亦有亦無亦有亦無三句也亦有亦無 30 X20n0360_p0434a10
非有非無四句也此即亦有亦無見具四也非有非 31 X20n0360_p0434a11
無有一句也非有非無無二句也非有非無亦有亦 32 X20n0360_p0434a12
無三句也非有非無非有非無四句也此即非有非 33 X20n0360_p0434a13
無見具四也雖單複不同並以四為句法故並云四 34 X20n0360_p0434a14
也但三四中單複具異得三四句之名耳何者單則 35 X20n0360_p0434a15
四人複則八人具則十六人餘如輔行(云云)雖單複具 36 X20n0360_p0434a16
足皆苦集浩然者以執單複具足之見故皆生身邊 37 X20n0360_p0434a17
等十使歷三界四諦故有八使以八十八使集業之 38 X20n0360_p0434a18
因故招生死之苦果以生死之苦六道無窮故云苦 39 X20n0360_p0434a19
集浩然也準止觀中單複具足四句之外各有一絕 40 X20n0360_p0434a20
言之見皆生十使苦集浩然(云云)雖計為非有非無實 41 X20n0360_p0434a21
是妄見者以未悟理故有此執何者以第一義諦之 42 X20n0360_p0434a22
理一法尚不可得何得作非有非無而得邪何得作 43 X20n0360_p0434a23
單複具足絕言等而得邪寄語後德精當研究為解 44 X20n0360_p0434a24
脫故學無二法不可永淪邪見之海何者若定謂一 45 X20n0360_p0434b01
念之心本具百界三千是如來藏者即同迦毗羅外 46 X20n0360_p0434b02
道因中先有果計若定謂一念心無百界三千修之 47 X20n0360_p0434b03
方有者即同優樓僧佉外道因中無果之計若定謂 48 X20n0360_p0434b04
一念心亦具百界三千亦不具百界三千者即同勒 49 X20n0360_p0434b05
涉婆外道因中亦有果亦無果之計乃至單複具足 50 X20n0360_p0434b06
絕言等並是外道心行理外妄生取著耳所以或聞 51 X20n0360_p0434b07
心具三千是如來藏即謂如囊盛汝或聞心無三千 52 X20n0360_p0434b08
即謂如龜毛兔角斯並永執邪見之人何足論道以 53 X20n0360_p0434b09
此邪執望通正路其猶癡生求於斷弦之聲耳(云云)為 54 X20n0360_p0434b10
空品所破者為圓空品所破也下去破於二乘及別 55 X20n0360_p0434b11
準此可知。 56 X20n0360_p0434b12
次二乘下釋空破非有非無證斷常見斷斷見者六 57 X20n0360_p0434b13
十二見不出斷常如前序品釋五戒中(云云)二乘既破 58 X20n0360_p0434b14
六十二見故無斷常既無斷常乃是非有非無證也 59 X20n0360_p0434b15
故證偏真生滅度想前入化城生安隱想不復進求 60 X20n0360_p0434b16
寶所佛慧菩提之道梵行等者婆沙云我生已盡是 61 X20n0360_p0434b17
集等四行梵行已立是道等四行所作已辦是滅等 62 X20n0360_p0434b18
四行不受後有是苦等四行四門入道具如止觀破 63 X20n0360_p0434b19
法遍中四門料簡委示其相(云云)然四門之論若毗曇 64 X20n0360_p0434b20
成實兩論已來此土若雙亦雙非二論則未流此方 65 X20n0360_p0434b21
但大論中標指其名耳故大論云昆勒(此翻篋藏)有三百 66 X20n0360_p0434b22
二十萬言佛在世時大迦旃延所造佛滅後人壽減 67 X20n0360_p0434b23
憶想力少不能廣誦諸得道人撰為三十八萬四千 68 X20n0360_p0434b24
言若人入昆勒門則論議無窮其中有隨相門對治 69 X20n0360_p0434c01
門等又云如迦旃延經說觀集諦則離無見觀滅諦 70 X20n0360_p0434c02
則離斷見(云云)言中道者輔行云一家教門所明中道 71 X20n0360_p0434c03
唯有二義一離斷常屬前藏通二者佛性屬後二教 72 X20n0360_p0434c04
今此即是離斷常中道也。 73 X20n0360_p0434c05
三別教下釋空破非有非無門又為二初正釋如筏 74 X20n0360_p0434c06
(房越切大者曰筏小者曰桴乘之渡水)喻者大 75 X20n0360_p0434c07
論明二渡用草筏渡名 76 X20n0360_p0434c07
之為拙即三藏也用方舟者(並舟曰方)名之為巧即通教 77 X20n0360_p0434c08
也今借以喻界外之拙別教四門佛作四門說於中 78 X20n0360_p0434c09
道如彼筏喻因之到岸不得入理之意者遂於四門 79 X20n0360_p0434c10
成諍故止觀云如此四門得意通入實相不得意但 80 X20n0360_p0434c11
成伏惑方便次第耳輔行云如此下判得失也若得 81 X20n0360_p0434c12
意者得入初地名為見實若不得意但在地前方便 82 X20n0360_p0434c13
位耳故此即是約行教證二道之義也真善妙有者 83 X20n0360_p0434c14
有門也大涅槃空者空門也佛性亦色非色者亦有 84 X20n0360_p0434c15
亦空門也非色非非色者非空門也各執一門者四 85 X20n0360_p0434c16
門不融也融則得意得意即是入地親證權門自開 86 X20n0360_p0434c17
不存隔歷也新本下次別證云文中悉有四明之說 87 X20n0360_p0434c18
者彼經第三陀羅尼最淨地品云初地欲行有相道 88 X20n0360_p0434c19
是無明障礙生死怖畏無明故是初地障即有門也 89 X20n0360_p0434c20
於無相法多用功力無明為用執相自在難可得度 90 X20n0360_p0434c21
是八地障即空門也一意欲入涅槃思惟是五地障 91 X20n0360_p0434c22
即雙亦門也最大神通未得如意微妙秘藏修行未 92 X20n0360_p0434c23
足是十地障即雙非門也故止觀中委破地攝論師 93 X20n0360_p0434c24
各執一邊大乖聖道良由此也。 94 X20n0360_p0435a01
次釋非有非無破空言墮在二邊者空必對有是故 95 X20n0360_p0435a02
空在二邊所收空尚被破有豈存邪故此二邊悉為 96 X20n0360_p0435a03
圓教中道雙非之所破矣。 97 X20n0360_p0435a04
次釋相修句即是偏小邪外等修於圓妙耳。 三釋 98 X20n0360_p0435a05
相即句者約用則有相破相修約體何曾偏圓相隔 99 X20n0360_p0435a06
以約體是實相無分別故任運相即不同約用立一 100 X20n0360_p0435a07
切法差降宛然也然此乃是探法華意作如是說若 101 X20n0360_p0435a08
不爾者前文何得引二乘人不復進求三菩提等又 102 X20n0360_p0435a09
彼妙此妙妙義無殊圓人在昔四俱秘妙故論相即 103 X20n0360_p0435a10
有何不可但二乘之空證顯露修於圓妙即是中道 104 X20n0360_p0435a11
須至法華耳。 105 X20n0360_p0435a12
次明來意又為二初約導成明來意者導成懺歎但 106 X20n0360_p0435a13
是經用導成壽量及以序品乃是宗體故導成上品 107 X20n0360_p0435a14
之言須該前之四品也次約利鈍明來意如文可解 108 X20n0360_p0435a15
次釋品文為二初分文次釋義文為二初釋欲說空 109 X20n0360_p0435a16
又為二初正釋文為八。 110 X20n0360_p0435a17
初釋無量餘經文為二初正釋指廣而明略等者指 111 X20n0360_p0435a18
般若為無量餘經已廣說空而明此經是略說空也 112 X20n0360_p0435a19
故下句云是故此中略而解說若爾翻此亦是標略 113 X20n0360_p0435a20
以顯廣耳次若指下料簡文為二初問今家所明五 114 X20n0360_p0435a21
時次第方等在於般若之前何者華嚴既云菩提道 115 X20n0360_p0435a22
場始成正覺在初明矣諸部小乘雖曰初成自是小 116 X20n0360_p0435a23
機見為初耳法華既云即脫瓔珞更著麤弊故知鹿 117 X20n0360_p0435a24
苑屬第二時況大集云如來成道始十六年豈非方 118 X20n0360_p0435b01
等在第三時仁王又云如來成道二十九年已為我 119 X20n0360_p0435b02
說摩訶般若故知般若在第四時法華又云成佛已 120 X20n0360_p0435b03
來四十餘年大涅槃云臨滅度時故知同屬第五時 121 X20n0360_p0435b04
也又大經云從方等出摩訶般若玄義準於下文讀 122 X20n0360_p0435b05
誦方等經典判屬方等而今文云無量餘經已廣說 123 X20n0360_p0435b06
空若指般若是則此經方等攝若乃不指般若而諸 124 X20n0360_p0435b07
經又不廣明空義進退有妨此復云何區判剋定次 125 X20n0360_p0435b08
答文為二初正答者五時經有前後兩分前後亦是 126 X20n0360_p0435b09
通別之義故妙玄云華嚴頓乳別但在初通亦至後 127 X20n0360_p0435b10
無量義云次說般若歷劫修行華嚴海空法華會入 128 X20n0360_p0435b11
像法決疑云今日座中無央數眾或見如來入涅槃 129 X20n0360_p0435b12
或見住世一劫或見丈六小身大身報身法身同虛 130 X20n0360_p0435b13
空等如日初出光照高山日若垂沒亦應餘輝峻嶺 131 X20n0360_p0435b14
故蓮華藏世界海通至涅槃之後況前教邪若鹿苑 132 X20n0360_p0435b15
酪教別在第二通亦至後如迦留陀夷於法華中面 133 X20n0360_p0435b16
得授記後因非時而入聚落為俗打殺埋馬糞中後 134 X20n0360_p0435b17
從糞出使入滅度文在涅槃故知酪教亦至於後若 135 X20n0360_p0435b18
方等教別在第三通亦至後方等陀羅尼云先於王 136 X20n0360_p0435b19
城授聲聞記今於舍衛授聲聞記故知方等亦至於 137 X20n0360_p0435b20
後若般若教別在第四通亦至後從得道夜常說般 138 X20n0360_p0435b21
若故知般若亦至於後若涅槃教別在第五通亦至 139 X20n0360_p0435b22
初以初發心常觀涅槃而行道故豈非涅槃通亦至 140 X20n0360_p0435b23
初若法華教就顯露邊不見在初若約秘密何往不 141 X20n0360_p0435b24
通故身子云我昔從佛聞如是法見諸菩薩授記作 142 X20n0360_p0435c01
佛故知法華密亦通初是則諸經前分則別後分則 143 X20n0360_p0435c02
通別則定屬何時所收通則不拘次第分劑而玄義 144 X20n0360_p0435c03
中判此經屬方等收者即是攝後入前之例故知此 145 X20n0360_p0435c04
經乃是方等之後分耳攝後入前既屬方等舉前攝 146 X20n0360_p0435c05
後何妨持於般若是無量餘經已廣說空乎。 147 X20n0360_p0435c06
次舉例文為二初正舉例文為三初舉阿含例準向 148 X20n0360_p0435c07
所引迦留陀夷例之可解當知聲聞雖得授記小機 149 X20n0360_p0435c08
未悟終自見小均頭沙彌禮身子為和尚如釋籤引 150 X20n0360_p0435c09
(云云)次舉方等例者亦準向可解彼經又云舍利弗問 151 X20n0360_p0435c10
文殊得記於意云何文殊語舍利弗云汝意云何猶 152 X20n0360_p0435c11
如枯樹更生華不舍利弗言不也文殊言若不可得 153 X20n0360_p0435c12
云何問我得記生喜此即方等彈訶之說文句記云 154 X20n0360_p0435c13
方等為斥奪聲聞即斯義也三舉大品例者大論先 155 X20n0360_p0435c14
舉經云須菩提白佛菩薩為畢定為不畢定佛告須 156 X20n0360_p0435c15
菩提畢定非不畢定須菩提言為何處畢定聲聞邪 157 X20n0360_p0435c16
支佛道邪佛言非二乘道是佛道須菩提復問為初 158 X20n0360_p0435c17
心菩薩及為後心菩薩佛言初心跋致皆悉畢定須 159 X20n0360_p0435c18
菩提於法華中已聞諸菩薩得記故已畢定今復更 160 X20n0360_p0435c19
問故知須菩提更為未入者問故知法華之後更說 161 X20n0360_p0435c20
般若豈可般若不至涅槃乎三以此下結判。 162 X20n0360_p0435c21
次釋略而解說文為二初通示四句十八空等者法 163 X20n0360_p0435c22
界次第云經論明空開合不同或一空二空三空七 164 X20n0360_p0435c23
空十一空十四空二十空二十五空等廣如大品及 165 X20n0360_p0435c24
大論等(云云)次今言下別判今文屬第四句引釋論證 166 X20n0360_p0436a01
生法之名極至於佛耳若生法皆空則十界叵得尚 167 X20n0360_p0436a02
無佛界生法之名豈存九界假實之號故止觀云若 168 X20n0360_p0436a03
是入空尚無一物豈有見聞十界之事乎故第一義 169 X20n0360_p0436a04
中一法尚不可得豈有三千之法邪祖誥昭然如白 170 X20n0360_p0436a05
日麗天有睹不睹誰之過歟況生法二空其名雖略 171 X20n0360_p0436a06
其義乃廣今且從名略故云略而解說若從義廣則 172 X20n0360_p0436a07
如下文云我今演說演乃是廣故也故名略義廣則 173 X20n0360_p0436a08
十界百界三千世間複俗差別即是中道第一義空 174 X20n0360_p0436a09
非但亡於惑染之情亦乃亡於三千法不二問云亡 175 X20n0360_p0436a10
淨穢故以空以中仍由空中轉染為淨不其然乎故 176 X20n0360_p0436a11
以此空導成於前乃達如來甚深行處何者前懺歎 177 X20n0360_p0436a12
品生佛界善滅九界惡若非中道第一義空何能滅 178 X20n0360_p0436a13
惡而生善乎故云懺不得空惡不得滅讚不得空善 179 X20n0360_p0436a14
不得生故空品導成其意如是也。 180 X20n0360_p0436a15
三釋眾生根鈍廣說得悟名為利根即是般若已廣 181 X20n0360_p0436a16
說空略說得悟名為鈍根即是今經略而解說或疑 182 X20n0360_p0436a17
此語似如翻倒何者以由身子一聞馬勝說苦集滅 183 X20n0360_p0436a18
三諦之義便乃得悟而證初果是略是利目連再聞 184 X20n0360_p0436a19
方乃得悟是廣是鈍然須了知身子目連自約得悟 185 X20n0360_p0436a20
分於利鈍是故身子但一略聞即便得悟大目揵連 186 X20n0360_p0436a21
須再廣聞方乃得悟今此經意不就得悟而明利鈍 187 X20n0360_p0436a22
乃是聞持廣略得悟論利鈍耳故聞持利者聞於般 188 X20n0360_p0436a23
若已廣說空則能開悟而聞持鈍者聞於今經略而 189 X20n0360_p0436a24
解說則能得悟故今經之機但有聞於略而解說得 190 X20n0360_p0436b01
悟之機無有廣聞無量餘經廣說之機故下即云尟 191 X20n0360_p0436b02
於智慧不能廣知無量空義若爾應云今經之機聞 192 X20n0360_p0436b03
持雖鈍義持則利彼經之機聞持雖利義持則鈍。 193 X20n0360_p0436b04
四釋無量空義。 五釋異妙方便。 六釋起大悲心。 194 X20n0360_p0436b05
七釋我今演說。 八釋知眾生意文皆可解。 敘 195 X20n0360_p0436b06
欲說空意竟者第二總結也。 196 X20n0360_p0436b07
次釋正說空文為三初分文。 次無境下示所以無 197 X20n0360_p0436b08
境觀不正者良以無境觀則成邪故觀經云作是觀 198 X20n0360_p0436b09
者名為正觀若他觀者名為邪觀無境之觀既乃不 199 X20n0360_p0436b10
正無觀之境何能彰顯圭峰密公圓覺經疏斥天台 200 X20n0360_p0436b11
云彼多約義生解故對所觀三諦仍自立云此多約 201 X20n0360_p0436b12
心成行故無所觀之境(云云)今謂無境之觀如無病之 202 X20n0360_p0436b13
藥非但無用又復成邪況圓覺經何曾不立所觀之 203 X20n0360_p0436b14
境具如大部補注中示(云云)又圭峰之語矛盾難依何 204 X20n0360_p0436b15
者既云約心成行心非境邪行非觀邪(云云)應引止觀 205 X20n0360_p0436b16
十番撿境智等者即文句記所謂亦應於此簡境乃 206 X20n0360_p0436b17
心方便正修十境十乘之意也十番撿境即撿十境 207 X20n0360_p0436b18
也十番撿智即撿十乘也何者生法二境豈非陰入 208 X20n0360_p0436b19
故陰入現前餘九待發然須皆用十乘照之故云撿 209 X20n0360_p0436b20
也若著能觀何異邪外是故亦須撿於十乘矣既簡 210 X20n0360_p0436b21
境真偽則非思議之心故云若非圓心不攝三千若 211 X20n0360_p0436b22
非三千攝則不遍既境智皆妙則是明於不可思議 212 X20n0360_p0436b23
也故下文云不可思議智境即新本云如如法也不 213 X20n0360_p0436b24
可思議智照即如如智也。 214 X20n0360_p0436c01
明空境下三正釋文為二初釋生法二空境文為三 215 X20n0360_p0436c02
初分文次實法者下釋名義文為二初正釋言實法 216 X20n0360_p0436c03
者五陰不堅我人虛偽故以詣理為實法耳十者一 217 X20n0360_p0436c04
我二眾生三壽者四命者五生者六養育七眾數八 218 X20n0360_p0436c05
人九作者十使作者十一起者十二使起者十三受 219 X20n0360_p0436c06
者十四使受者十五知者十六見者虛假臭穢者不 220 X20n0360_p0436c07
淨流溢也次兼示異名文為二初示亦名二行慧行 221 X20n0360_p0436c08
之上更兼事行故名行行故大集云有二種行一者 222 X20n0360_p0436c09
慧行二者行行行行即是九想八背捨等次示亦名 223 X20n0360_p0436c10
正助文為二初總示次分大小文為二初明小乘言 224 X20n0360_p0436c11
正道斷結等者修性念處直緣諦理後證東時成慧 225 X20n0360_p0436c12
解脫修共念處事理合行後證果時成俱解脫即是 226 X20n0360_p0436c13
修於八背捨等觀練熏修事禪為助名為助道故輔 227 X20n0360_p0436c14
行云九想已去觀練熏修名四事定即此意也大品 228 X20n0360_p0436c15
下次明大乘文為二初正明薩婆若此云一切智即 229 X20n0360_p0436c16
與空相應也遊戲神通等者四明云以修得通多於 230 X20n0360_p0436c17
九想背捨等起故以假想為助道耳法華意者大車 231 X20n0360_p0436c18
正行即前之六乘也儐從助道即第七對治助開也 232 X20n0360_p0436c19
儐者導者侍邊也從者隨行也涅槃明正慧等者第 233 X20n0360_p0436c20
二十五明大涅槃遠離十相謂生老病死色聲香味 234 X20n0360_p0436c21
觸無常等十相也止觀引大經云除卻皮肉諦觀白 235 X20n0360_p0436c22
骨一一節間皆令繫念逆順觀察輔行引聖行品云 236 X20n0360_p0436c23
依因指骨以拄足骨依因足骨以拄踝骨依因踝骨 237 X20n0360_p0436c24
以拄﹝月*耑﹞骨依因﹝月*耑﹞骨以拄膝骨依因膝骨以拄﹝月*坒﹞ 238 X20n0360_p0437a01
依因﹝月*坒﹞骨以拄臗骨依因脊骨以拄項骨依因項骨 239 X20n0360_p0437a02
以拄頷骨依因頷骨以拄牙齒上有髑髏後因項骨 240 X20n0360_p0437a03
以拄肩骨依因肩骨以拄臂骨依因臂骨以拄腕骨 241 X20n0360_p0437a04
依因腕骨以拄掌骨依因掌骨以拄指骨如是骨等 242 X20n0360_p0437a05
展轉相依一一諦觀皆悉遍知(云云)以二十五三昧破 243 X20n0360_p0437a06
二十五有成中道生三昧如妙玄中說(云云)次眾經下 244 X20n0360_p0437a07
結判。 245 X20n0360_p0437a08
次實法境下正釋文為二初釋實法境文為三初分 246 X20n0360_p0437a09
文。 次觀此下對境明觀不受諸有下注云云者如 247 X20n0360_p0437a10
下料簡諦緣之義有通有別(云云)又苦集境則在今文 248 X20n0360_p0437a11
而起道滅則在下文二空觀中有此等意故注云云 249 X20n0360_p0437a12
耳。 250 X20n0360_p0437a13
苦境下三解釋文為二初釋苦果境又為二初分文 251 X20n0360_p0437a14
次是身下正釋文為三初釋生空境文為二初釋是 252 X20n0360_p0437a15
身虛偽二初約體達身見釋五陰之法我等叵得而 253 X20n0360_p0437a16
未達者妄計有我我所之心歷緣略辨乃有十六若 254 X20n0360_p0437a17
廣辨之不可稱數體者達也達身見等從妄計生是 255 X20n0360_p0437a18
以身見名為虛偽故求身叵得則身見不起又檢下 256 X20n0360_p0437a19
次約檢校假名實法釋假謂假名實謂五陰地等實 257 X20n0360_p0437a20
法具三性是行陰者孤山云善惡無記也四大空識 258 X20n0360_p0437a21
等者亦如毗曇界方便觀故毗曇云近善知識得聞 259 X20n0360_p0437a22
正法正思惟能於自身以界方便而觀察之所謂地 260 X20n0360_p0437a23
等六種界也彼地界者為水所潤而不相離彼水界 261 X20n0360_p0437a24
者為地持故而不疏散火界成熟故不淤壞風界動 262 X20n0360_p0437b01
故而得增長空界空故食得出入有識界故方能造 263 X20n0360_p0437b02
作由眾緣故悉無我也問空與空界有何差別答空 264 X20n0360_p0437b03
者非色空界是色空不可見空界可見空則無對空 265 X20n0360_p0437b04
界有對空則無為空界有為空識種者地等四大亦 266 X20n0360_p0437b05
應云種故下文云水火風種又法華云盡此地種婆 267 X20n0360_p0437b06
沙中問何名大種答大而是種故名大種如言大地 268 X20n0360_p0437b07
及大主等能滅能增能損能益是為種義體相形量 269 X20n0360_p0437b08
遍諸方域能成大事是為大義身與名者實法成身 270 X20n0360_p0437b09
及假名也次釋猶如空聚泡(叵交切)水上浮漚也。 271 X20n0360_p0437b10
次釋法空境文為二初敘意分文村者玉篇云聚坊 272 X20n0360_p0437b11
也落者聚落也韋昭注漢書云小卿曰聚人所居也 273 X20n0360_p0437b12
左傳云聚者眾也廣雅云落者居也眾所共居故云 274 X20n0360_p0437b13
聚落也南山引十誦多論云多人共居故名聚落也 275 X20n0360_p0437b14
次隨文釋義文為三初釋六根出入息者名為壽命 276 X20n0360_p0437b15
不臭不爛名之為煖是中心意名之為識七日一變 277 X20n0360_p0437b16
等者如輔行引阿難問經佛為難記廣說胎相精血 278 X20n0360_p0437b17
入已若不壞者七日一變初七名歌羅邏如薄酪二 279 X20n0360_p0437b18
七名阿浮陀如厚酪三七名閉手如短小藥杵四七 280 X20n0360_p0437b19
如溫石五七五皰(叵貌切今文作胞巴交切)開 281 X20n0360_p0437b20
張六七現膝相七 282 X20n0360_p0437b20
七現手足相乃至三十八七風力所轉頭向產門甲 283 X20n0360_p0437b21
臂而出每於一七各有一風吹令變異風各有名具 284 X20n0360_p0437b22
如彼經。 285 X20n0360_p0437b23
次釋十二入法界次第云入以涉入為義根塵相對 286 X20n0360_p0437b24
則有識生識依根塵仍為能入根塵即是所入今此 287 X20n0360_p0437c01
十二從所入受名故通受入名內六入者此之六法 288 X20n0360_p0437c02
親故屬內為識所依故名為入亦名根者根以能生 289 X20n0360_p0437c03
為義此六並有生識之功故通名根也外六入者此 290 X20n0360_p0437c04
之六法疏故屬外識所游涉故名為入亦名塵者塵 291 X20n0360_p0437c05
以染污為義以能染污情識故通名為塵也舊譯名 292 X20n0360_p0437c06
入新翻名處開心為二者應云開色為十入及一入 293 X20n0360_p0437c07
少分心但為一意入及法入少分是則法入含於色 294 X20n0360_p0437c08
心成兩少分意但是心餘十唯色以法入中有四類 295 X20n0360_p0437c09
法謂無表色心所法不相應行三無為法應知無表 296 X20n0360_p0437c10
是色心所是心不相應行非心生無為法非三聚攝 297 X20n0360_p0437c11
若約界者法界亦乃具含色心法界攝四亦同法入 298 X20n0360_p0437c12
十界是色七界是心。 299 X20n0360_p0437c13
次釋十八界者開心為八開色為十準向說之於中 300 X20n0360_p0437c14
為二初敘意標科次隨文釋義文為三初釋識遍諸 301 X20n0360_p0437c15
根心如幻化者幻化乃是無而欻有心之馳騁亦乃 302 X20n0360_p0437c16
如之騁亦馳也又云走也如人坐馳天下者身坐於 303 X20n0360_p0437c17
此心馳天下若乃坐亡心則清淨此不可濫莊周坐 304 X20n0360_p0437c18
亡以莊周坐亡有言無行故也注云云者如文句記 305 X20n0360_p0437c19
引大經云譬如有王以四毒蛇盛之一篋令人養飴 306 X20n0360_p0437c20
瞻視臥起若令一蛇生嗔恚者我當準法戮之都市 307 X20n0360_p0437c21
其人聞已捨篋逃走王時復遣五旃陀羅拔刀隨之 308 X20n0360_p0437c22
密遣一人詐為親友而語之言汝可來還其人不信 309 X20n0360_p0437c23
投一聚落都不見之求物不得即便坐地聞空中聲 310 X20n0360_p0437c24
今夜當有六大賊來其人惶怖復捨之去乃至路值 311 X20n0360_p0438a01
一河截流而去合云蛇若害人不墮惡道無三學力 312 X20n0360_p0438a02
必為五陰旃陀羅害若不識愛為詐親誑觀於六入 313 X20n0360_p0438a03
猶如空聚群賊住於六塵六入欲捨復值煩惱駛流 314 X20n0360_p0438a04
應以道品船筏運手動足過分設河十住未免唯佛 315 X20n0360_p0438a05
究竟經文本喻三乘始終今文喻於迷故不知根塵 316 X20n0360_p0438a06
空險故為賊害次釋識常在根塵引釋論證具如前 317 X20n0360_p0438a07
釋我聞中解三釋識之於根出入不定言間關者間 318 X20n0360_p0438a08
亦作艱間關限礙也出入崎嶇辛苦之貌注云云者 319 X20n0360_p0438a09
指向心常依止六根也。 320 X20n0360_p0438a10
三釋結上生法二空境文為二初標示次身空下解 321 X20n0360_p0438a11
釋文為二初釋結上生空境言長養者於名色陰入 322 X20n0360_p0438a12
界等法中妄計我能養育於他故名養育又計我從 323 X20n0360_p0438a13
生已來為父母養育也次亦無下釋結上法空境又 324 X20n0360_p0438a14
為二初起釋亦無正主地具四微則鈍者色香味觸 325 X20n0360_p0438a15
是四細色故云四微沈重曰鈍水具三微四中無香 326 X20n0360_p0438a16
火但二微三中無味風但有一觸力最大心既非色 327 X20n0360_p0438a17
故無有微次追釋無有諍訟。 328 X20n0360_p0438a18
次釋集因境文為三初分文噬(時制切)齧也。 次前三 329 X20n0360_p0438a19
下簡示前三是慧行者正是集因正觀之境三科也 330 X20n0360_p0438a20
後一是行行者即水火風種下二行是助道假想之 331 X20n0360_p0438a21
境也然此假實正助等義前文已示今重舉耳前一 332 X20n0360_p0438a22
從無明生者初兩行明集起相也後一從無明滅者 333 X20n0360_p0438a23
即助道觀境云散滅壞時等也無明本不生等者明 334 X20n0360_p0438a24
大乘是非生非滅而生而滅耳。 335 X20n0360_p0438b01
三從諸下解釋文為三初釋集起相文為二初總示 336 X20n0360_p0438b02
苦集通從因緣者如身子聞馬勝說三諦云諸法從 337 X20n0360_p0438b03
緣生苦諦也是法說因緣集諦也次小乘下別釋文 338 X20n0360_p0438b04
為二初釋前三句假名起之因緣文為二初斥小又 339 X20n0360_p0438b05
為二初敘小言小乘破四大至鄰虛細塵等者鄰虛 340 X20n0360_p0438b06
即是鄰虛空塵此塵最細故俱舍明色極少者即極 341 X20n0360_p0438b07
微是論云極微微金水兔羊牛隙塵蟻蝨麥指節後 342 X20n0360_p0438b08
後增七倍二十四指時四肘為弓量五百俱盧舍此 343 X20n0360_p0438b09
八踰繕那妙玄云數存鄰虛論破鄰虛大四教引毗 344 X20n0360_p0438b10
曇師云析色至鄰虛細塵不可破盡見此細塵有理 345 X20n0360_p0438b11
即得道也成論師云見鄰虛細色有者是調心方便 346 X20n0360_p0438b12
不能得道若析鄰虛細塵空者即得見道也是則小 347 X20n0360_p0438b13
乘破四大至鄰虛細塵有盡不盡也次今明下斥非 348 X20n0360_p0438b14
言今明麤可析盡者斥數人也細塵亦盡者斥論人 349 X20n0360_p0438b15
也言因緣者下次正釋文可見妄想下次釋後五句 350 X20n0360_p0438b16
實法起之因緣言機關者文句記云機謂機微可發 351 X20n0360_p0438b17
之義關謂關節假人而動故凡結身口皆由意動而 352 X20n0360_p0438b18
成作業既云空聚即本空也。 353 X20n0360_p0438b19
次釋集相吞噬文為二初釋初四句文為三初釋隨 354 X20n0360_p0438b20
時增滅共相殘害如涅槃十時別異等者內色外色 355 X20n0360_p0438b21
各十時異內色十者一歌羅邏時異二阿浮陀時異 356 X20n0360_p0438b22
三閉手時異四五皰時異五初生時異六嬰孩時異 357 X20n0360_p0438b23
七童子時異八年少時異九盛壯時異十老死時異 358 X20n0360_p0438b24
外色亦爾芽莖枝葉華果時異孤山云新謂諸根生 359 X20n0360_p0438c01
故謂諸根滅又飲食資益為新目淚耳聹等為故注 360 X20n0360_p0438c02
云云者如下除病品中委釋(云云)次譬如下釋猶如四 361 X20n0360_p0438c03
蛇四分等如地等者淨名疏云一往分別三毒對三 362 X20n0360_p0438c04
大疾三處等起故名等分生地大病貪欲對水經云 363 X20n0360_p0438c05
愛河洄澓沒眾生無明所盲不能出愛能潤業如水 364 X20n0360_p0438c06
潤生嗔恚對火嗔心一起燒滅善根愚癡對風以愚 365 X20n0360_p0438c07
癡故則有四倒暴風能偃山夷岳地具三分如水火 366 X20n0360_p0438c08
風俱集一身但經論隨緣或時火譬貪欲水譬嗔恚 367 X20n0360_p0438c09
風亦不定又由四分感成報身即有生老病死如瑞 368 X20n0360_p0438c10
應云具如今文增損下注云云者亦如下文除病品 369 X20n0360_p0438c11
中又雖四大增損正明集業相噬也三釋同處一篋 370 X20n0360_p0438c12
螫(施隻切)蟲行毒也注云云者應合喻云身持四大如 371 X20n0360_p0438c13
籠盛鳥身滅大亡如籠破鳥出雖出此籠復入彼籠 372 X20n0360_p0438c14
故止觀云籠入籠印壞文成(云云)次其性下釋後十 373 X20n0360_p0438c15
句猶其性別者猶字恐誤應作由字東方帶兩維一 374 X20n0360_p0438c16
維陽上者即東南也一維陰下者即東北也注云云 375 X20n0360_p0438c17
者令指經云地水沈下風火上升耳此(毗至切)近也既 376 X20n0360_p0438c18
推不得檢不見故知四大不實也苦果升沈碩異者 377 X20n0360_p0438c19
碩者火也即地水沈下風火上升也注云云者令辨 378 X20n0360_p0438c20
集業菩惡不同即五逆十惡與五戒十善等大異故 379 X20n0360_p0438c21
云天乖也。 380 X20n0360_p0438c22
三心識下釋集善惡境對數名為心者對受想行三 381 X20n0360_p0438c23
之數故心即為王也所生名為意者應云能生名為 382 X20n0360_p0438c24
意故法界次第釋意入云心對一切法即有能知法 383 X20n0360_p0439a01
之用名之為意意即心王也若云所生者即法界次 384 X20n0360_p0439a02
第解意識界云若五識能生意識即以前五識為根 385 X20n0360_p0439a03
後意識為意識此意識滅次識續生是則前意識生 386 X20n0360_p0439a04
後意識如是亦脫(可也)傳受根識之名皆以能生為根 387 X20n0360_p0439a05
所生為識今說所生之識為意識界也此是所生意 388 X20n0360_p0439a06
識界耳則非能生之意根也以今正明意根能生故 389 X20n0360_p0439a07
也所生意識即下文云意根意識不得為一以意根 390 X20n0360_p0439a08
是心王即十二入中意入意識是十八界中意識界 391 X20n0360_p0439a09
故也又俱舍云集起名心思量名意了別名識(云云)善 392 X20n0360_p0439a10
惡二性者此是性分之性非真理之性也心前起等 393 X20n0360_p0439a11
者心前起是意根也意識後起即意識也此即有宗 394 X20n0360_p0439a12
數人云王數同時而起也注云云者令辨善惡之業 395 X20n0360_p0439a13
隨二十五有之報耳又以強熟兩牽故墮業而隨耳 396 X20n0360_p0439a14
又復經中以隨所作業而墮諸有釋上隨業受報人 397 X20n0360_p0439a15
天諸趣耳若謂不然佛豈煩重有此等意故注云云 398 X20n0360_p0439a16
次釋假想境文為二初正釋經文又為二初通釋諸 399 X20n0360_p0439a17
句言業棄苦器者即前所謂從無明滅也次別釋大 400 X20n0360_p0439a18
小不淨次此名下結示助道文為三初正結示。 次 401 X20n0360_p0439a19
釋論下引證道品是開門法者由行三十七品故能 402 X20n0360_p0439a20
開三解脫門由開三解脫門故即入涅槃之城也不 403 X20n0360_p0439a21
淨九想等者止觀云次明不淨禪發者先就九想言 404 X20n0360_p0439a22
九想者一脹想二壞想三血塗想乃至第九燒想若 405 X20n0360_p0439a23
壞法人則修九想不壞法人從初脹想來住骨想不 406 X20n0360_p0439a24
進燒想得有流光(云云)。 407 X20n0360_p0439b01
三若修下明進背捨等助發於正文為四初正明一 408 X20n0360_p0439b02
內有色相外觀色二內無色相外觀色三淨背捨身 409 X20n0360_p0439b03
作證四空五識六無所有七非有想非無想八滅受 410 X20n0360_p0439b04
想背捨大不淨者驗前不淨破欲初門是小不淨言 411 X20n0360_p0439b05
破欲者破六欲也一色欲二形貌欲三威儀姿熊欲 412 X20n0360_p0439b06
四言語音聲欲五細滑欲六人相欲又有雜欲有人 413 X20n0360_p0439b07
皆著五事善修九想則能破之何者以初死想破威 414 X20n0360_p0439b08
儀言語二欲次脹想壞想噉想破形貌欲次血塗想 415 X20n0360_p0439b09
青瘀想膿爛想多破色欲次骨想燒想多除細滑欲 416 X20n0360_p0439b10
九想除雜欲及所著人相欲噉想散想骨想偏除人 417 X20n0360_p0439b11
相欲如妙玄止觀禪門中說(云云)大不淨者止觀示次 418 X20n0360_p0439b12
明大不淨觀亦名大背捨前所觀所發除卻皮肉諦 419 X20n0360_p0439b13
觀骨人死屍不淨或一屍兩屍城邑聚落不淨流溢 420 X20n0360_p0439b14
等但約自他正報故言小不淨也若大不淨觀何但 421 X20n0360_p0439b15
正報流溢不淨依報宅舍錢財穀米衣服飲食山河 422 X20n0360_p0439b16
園林江淮池沼絓是色法悉皆不淨蟲膿流出臭處 423 X20n0360_p0439b17
腥臊舍如丘墓錢如死蛇羹如屎汁飯如白蟲衣如 424 X20n0360_p0439b18
臭皮山如肉聚池如膿河園林如枯骨江海如汪穢 425 X20n0360_p0439b19
見此大地無一好處依正不復可貪是名大不淨也 426 X20n0360_p0439b20
次大經下明亦實亦虛非實不淨作不淨想故名為 427 X20n0360_p0439b21
虛能破貪欲故名為實此不淨下三明亦具二空八 428 X20n0360_p0439b22
色流光者具說在於禪波羅蜜輔行亦云見地色如 429 X20n0360_p0439b23
黃白淨潔之地見水色如深淵澄清之水見火色如 430 X20n0360_p0439b24
無煙清淨之火見風色如無塵迥淨之風見青色如 431 X20n0360_p0439c01
金精山見黃色如薝蔔華見赤色如春朝霞見白色 432 X20n0360_p0439c02
如珂貝雪止觀云狀如流水光籠骨人(云云)四大即是 433 X20n0360_p0439c03
色陰實法今既不見故法空此就下四結示以助顯 434 X20n0360_p0439c04
正故云終成。 435 X20n0360_p0439c05
次釋生法二空觀文為三初分文次簡示文為二初 436 X20n0360_p0439c06
問次答又為二初約通別正答又為二初正答為二 437 X20n0360_p0439c07
初明通意又二初正明注云云者既云我昔與汝等 438 X20n0360_p0439c08
不見四真諦故知二乘菩薩皆觀四諦因緣以四諦 439 X20n0360_p0439c09
十二因緣但是開合之異故也又云凡夫有苦無諦 440 X20n0360_p0439c10
等者輔行云四種四諦即是大經聖行品文第十一 441 X20n0360_p0439c11
初以八苦釋苦即生滅苦也苦諦文末約四諦簡云 442 X20n0360_p0439c12
凡夫有苦而無諦聲聞有苦有苦諦菩薩解苦無苦 443 X20n0360_p0439c13
餘三亦然即是通教菩薩對三藏簡第十二初以善 444 X20n0360_p0439c14
不善愛及九喻等以釋集諦即生滅集也集諦文末 445 X20n0360_p0439c15
約四諦簡云凡夫有苦無諦二乘有苦有苦諦菩薩 446 X20n0360_p0439c16
解苦無苦而有真諦餘三亦然疏云前苦諦文末不 447 X20n0360_p0439c17
云有真故知是通今云有真真是真實故知即是次 448 X20n0360_p0439c18
第不次第一種真實此是別圓對三藏簡至釋滅諦 449 X20n0360_p0439c19
文末但云見滅煩惱斷故常無煩惱故樂佛菩薩因 450 X20n0360_p0439c20
緣名淨無二十五有名我道諦文末但云常無常有 451 X20n0360_p0439c21
為無為等滅道文末但云四德既不復更與二乘比 452 X20n0360_p0439c22
決故知單約別圓釋也自非一家圓會經旨佛語巧 453 X20n0360_p0439c23
略何由可通乃至下文下智中智此並四種四諦之 454 X20n0360_p0439c24
明文也後復因文殊問佛廣答七種二諦次廣明一 455 X20n0360_p0440a01
實具如妙玄(云云)次明所以中云二乘觀有量四諦者 456 X20n0360_p0440a02
量亦名有作量謂數量作謂造作二乘觀諦得法不 457 X20n0360_p0440a03
盡更有所作故名有作得法不盡則有限量菩薩反 458 X20n0360_p0440a04
此故名無量亦名無作利根菩薩雖異二乘鈍根菩 459 X20n0360_p0440a05
薩與二乘同是故總云菩薩觀於有量無量也此乃 460 X20n0360_p0440a06
約於大小以分有量無量應開無量明別圓意委如 461 X20n0360_p0440a07
妙玄及諸文說又如前釋無量空義二乘真諦是有 462 X20n0360_p0440a08
量空菩薩中道是無量空十二因緣凡有四種次第 463 X20n0360_p0440a09
義對四教可解復有下次明別意若準諸文獨菩薩 464 X20n0360_p0440a10
法乃是別教見然燈佛得忍與記則是通教若據下 465 X20n0360_p0440a11
文明利菩薩體空之義乃是圓妙三智一心故今須 466 X20n0360_p0440a12
順下文之意當知下次結斥。 467 X20n0360_p0440a13
二乘雖復下次明三乘觀法不同文為二初正明為 468 X20n0360_p0440a14
二初明二乘觀法不同又為二初總二初總標次聲 469 X20n0360_p0440a15
聞下別釋次雖復下明二乘與菩薩有異文為二初 470 X20n0360_p0440a16
明二乘及通菩薩文為三。 471 X20n0360_p0440a17
初略示二乘為自修戒定慧以戒自淨以定自調以 472 X20n0360_p0440a18
慧自度又自調者從因立名自度乃是從果而說菩 473 X20n0360_p0440a19
薩既為眾生則簡二乘自度等也言四等者即四無 474 X20n0360_p0440a20
量慈悲喜捨無量從境四等從心境既無量心亦無 475 X20n0360_p0440a21
差等心對四故云四等所言同是折生法者若準諸 476 X20n0360_p0440a22
文約小衍分則三藏教但是折法摩訶衍門乃是體 477 X20n0360_p0440a23
法然今下文既以通菩薩例同二乘折法復總結云 478 X20n0360_p0440a24
是為菩薩析生法二空相豈非約於真中而辨故以 479 X20n0360_p0440b01
通教菩薩例同二乘析法復總結總結云是為菩薩 480 X20n0360_p0440b02
析生法二空相豈非約於真中而辨故以通教菩薩 481 X20n0360_p0440b03
例同二乘析法以將體空屬別菩薩乃是中道三智 482 X20n0360_p0440b04
一心故下文斥諸大乘師雖說體空還同小道即此 483 X20n0360_p0440b05
意也良以通教鈍根菩薩單用體慧不能一心即空 484 X20n0360_p0440b06
假中乃與小乘折法所證其理無別故以通教菩薩 485 X20n0360_p0440b07
觀法同於三藏析法二乘故知不可將諸文中小衍 486 X20n0360_p0440b08
對分析體之義來此和會。 487 X20n0360_p0440b09
次今舉下正明觀相文為二初明二乘觀相文為二 488 X20n0360_p0440b10
初正明又為二初明生空又為二初舉喻攬五陰成 489 X20n0360_p0440b11
眾生如握五指成拳若一陰有眾生應有五眾生如 490 X20n0360_p0440b12
一指一拳應有五拳若一陰無眾生雖五亦無如一 491 X20n0360_p0440b13
指無拳五何得有既不得有豈非生空次我人下合 492 X20n0360_p0440b14
法恐計即陰離陰而有故又遮云求生不得也雖求 493 X20n0360_p0440b15
拳下次明法空文為二初明法空境又為二初舉喻 494 X20n0360_p0440b16
上文雖求我人叵得然而五陰實法未忘是故喻云 495 X20n0360_p0440b17
雖求拳不得拳不妨有皮骨之指存也次雖求人下 496 X20n0360_p0440b18
合法次二乘下明法空觀文為二初辨得失雖得於 497 X20n0360_p0440b19
生空而未得於法空故云失耳故妙玄云三藏觀生 498 X20n0360_p0440b20
空得道已又更觀於法空生法二境不融釋籤云見 499 X20n0360_p0440b21
惑若破得須陀洹名得生空後進斷思方得法空次 500 X20n0360_p0440b22
更須下正明法空文為二初正明又為二初舉喻析 501 X20n0360_p0440b23
於五陰四大無實如折指皮肉骨髓叵得次地水下 502 X20n0360_p0440b24
合法念即是心言想受者以文狹故略於行耳次求 503 X20n0360_p0440c01
指下結示又為二初結喻次求法下結法。 504 X20n0360_p0440c02
既不得下次結成二空若但忘於生法之境不能忘 505 X20n0360_p0440c03
於二空之智則性計雖袪相執仍在故須能所俱遣 506 X20n0360_p0440c04
方會二空也。 507 X20n0360_p0440c05
次明通菩薩觀亦然者此明通教鈍根菩薩單用體 508 X20n0360_p0440c06
空不見中道三智一心故且一住斥同二乘之析法 509 X20n0360_p0440c07
耳若約小衍而分則不可一概也。 510 X20n0360_p0440c08
是為下三總結注云云者自他雖異析法是同一往 511 X20n0360_p0440c09
雖同二往則異是故藏通析體不濫。 512 X20n0360_p0440c10
次若論下明別菩薩與前永異所言別者以破別惑 513 X20n0360_p0440c11
顯別理故然此破顯義該別圓教道雖異證道復同 514 X20n0360_p0440c12
又向既以通教鈍根同二乘析故今須以利根見中 515 X20n0360_p0440c13
三智一心名之為別亦如玄義判教屬通通教即得 516 X20n0360_p0440c14
帶別明圓即此義也於中為三初總明次如見下別 517 X20n0360_p0440c15
釋文為三初空觀文為二初舉喻亦以拳指喻於生 518 X20n0360_p0440c16
法懸者掛也繫也形對像生如懸挂耳體者質也鏡 519 X20n0360_p0440c17
內拳指是易解空鏡外拳指是難解空借事匹理以 520 X20n0360_p0440c18
曉迷情故以世間鏡內之像易解之空以譬鏡外迷 521 X20n0360_p0440c19
心冰執難解之空令同易解耳故云鏡內拳指既虛 522 X20n0360_p0440c20
鏡外拳指亦非實也次眾生下合法文為三初正合 523 X20n0360_p0440c21
本來自空非檢後空者此約真如觀理而說以理觀 524 X20n0360_p0440c22
是不自二空事觀乃是推檢入空故也事理二觀具 525 X20n0360_p0440c23
如不二門圓通記(云云)次大品引證我性即生空色 526 X20n0360_p0440c24
性即法空既皆云如豈非相即色性既爾四陰亦然 527 X20n0360_p0441a01
若準諸文多引此證通教體空今文乃判屬別菩薩 528 X20n0360_p0441a02
三今世下以果例因五果者現在識名色等也二因 529 X20n0360_p0441a03
者過去無明行也從無明生者生於五果生法也若 530 X20n0360_p0441a04
準前文此亦應云既不得生法二空境亦不得生法 531 X20n0360_p0441a05
二空智若不爾者次文那云雖不得二境等邪次雖 532 X20n0360_p0441a06
不得生法下明假觀言雖不得生法二境而能了了 533 X20n0360_p0441a07
通達二境者如輔行云雖亡而存之意也境既如此 534 X20n0360_p0441a08
智亦例然於境於智能所不謬故云了了既云了了 535 X20n0360_p0441a09
豈非假觀分別無謬既了於境故非所染復達於智 536 X20n0360_p0441a10
則非所淨次非染非淨下明中觀雙照方顯圓融故 537 X20n0360_p0441a11
與此經無量甚深法性意同三德既圓即大經云金 538 X20n0360_p0441a12
剛寶藏具足而得三是為下結示。 539 X20n0360_p0441a13
次諸小乘師下斥非文為二初據理斥又為二初斥 540 X20n0360_p0441a14
小同外大本四教及妙玄中皆作此斥具如前引數 541 X20n0360_p0441a15
人論人(云云)次斥大同小以單體空不能一心即空假 542 X20n0360_p0441a16
中故同於小何者良由不能即空而假故無神通淨 543 X20n0360_p0441a17
佛國土不能空假即中雙遮雙照是故不能具足解 544 X20n0360_p0441a18
釋佛之知見若如是則何能三智一心中得五眼洞 545 X20n0360_p0441a19
明具足無滅既無此德即似小乘壞法之人無三明 546 X20n0360_p0441a20
等故止觀云九想有二一壞法人二不壞法人若壞 547 X20n0360_p0441a21
法人具修九想但求斷苦燒滅骨人急取無學成慧 548 X20n0360_p0441a22
解脫不欣事觀既無骨人可觀便無禪定神通變化 549 X20n0360_p0441a23
願智頂禪雖言燒滅實有身在若不壞法人從初脹 550 X20n0360_p0441a24
想來住骨想不進燒想得有流光背捨勝處觀練熏 551 X20n0360_p0441b01
修神通變化一切功德成俱解脫輔行云願智頂禪 552 X20n0360_p0441b02
者此壞法人不修背捨乃至超越此超越禪最為高 553 X20n0360_p0441b03
上故名為頂此禪又能轉壽為福轉福為壽故名願 554 X20n0360_p0441b04
智故大論云欲知三世事隨願即知亦名無諍能令 555 X20n0360_p0441b05
他心不起諍故此超越禪亦具四辨故俱舍云以願 556 X20n0360_p0441b06
為先引起妙智如願而了故名願智具如禪門(云云)三 557 X20n0360_p0441b07
明者宿命明知過去苦生大厭離天眼明知未來苦 558 X20n0360_p0441b08
生大厭離漏盡明能作正觀斷諸煩惱身通但是工 559 X20n0360_p0441b09
巧而已天耳但是聞聲而已他心緣他別想而已是 560 X20n0360_p0441b10
故此三但得為通不得為明餘三是明復是於通若 561 X20n0360_p0441b11
爾通明何別答直知過去名通知過去因緣行業名 562 X20n0360_p0441b12
明直見死此生彼名通知因緣際會名明直云漏盡 563 X20n0360_p0441b13
名通知漏盡不復生名明。 564 X20n0360_p0441b14
次今經下準文斥中言首軸者即始末也序品為始 565 X20n0360_p0441b15
讚佛為末一部四卷木復見軸是故以軸顯於最末 566 X20n0360_p0441b16
亦不須改豈可用大乘師之體者若準前斥諸小乘 567 X20n0360_p0441b17
師雖說折空同彼外道諸大乘師雖說體空同於小 568 X20n0360_p0441b18
道驗知此句乃是剩長耳。 569 X20n0360_p0441b19
次隨釋文為二初釋修因生法二空觀文為二初釋 570 X20n0360_p0441b20
約苦集明生法二空觀文為二初釋生空又為二初 571 X20n0360_p0441b21
分文次善女者下解釋文為三初釋對苦勸發文為 572 X20n0360_p0441b22
二初釋善女又為二初正釋文為四初約世界能對 573 X20n0360_p0441b23
所告一復兼諸故屬世界又時眾下次約為人又男 574 X20n0360_p0441b24
天下三約對治又佛在下四約第一義道樹即是菩 575 X20n0360_p0441c01
提樹也此是下次結示次釋當觀。 576 X20n0360_p0441c02
次釋指上之境文為二初釋諸法次釋如是文為二 577 X20n0360_p0441c03
初總釋言如是正明總觀者謂如是兩字總含三觀 578 X20n0360_p0441c04
所觀之境也事即俗諦理即真諦非事非理即中道 579 X20n0360_p0441c05
第一義諦非事非理下多一個理字次如事者下別 580 X20n0360_p0441c06
釋又為二初正釋言生法二空無法者即前所謂觀 581 X20n0360_p0441c07
十六無人觀五陰無法也雙非事理即是法性法身 582 X20n0360_p0441c08
也次又事下融通如是既總故不一異諸法既別故 583 X20n0360_p0441c09
亦一異。 584 X20n0360_p0441c10
三釋正作觀然此四句不出三觀以初二句是空觀 585 X20n0360_p0441c11
故今隨句法乃分為四初釋何處有人文為二初推 586 X20n0360_p0441c12
果無人即是推撿現前果報五陰之身無有人也故 587 X20n0360_p0441c13
前境云是身虛偽身既虛偽人在何處此下皆悉言 588 X20n0360_p0441c14
點出者即別點出三觀之相也次又果下例推四句 589 X20n0360_p0441c15
次人既下釋及以眾生即是何處有眾生也三釋本 590 X20n0360_p0441c16
性空寂四釋無明故有文為二初約病生藥起釋又 591 X20n0360_p0441c17
為二初總云次以有下別釋有行即有生法者法是 592 X20n0360_p0441c18
實法生即攬陰以戒於身計有眾生此皆屬果行即 593 X20n0360_p0441c19
是因從因生界故云有行即有生法引淨名者引權 594 X20n0360_p0441c20
證實以權疾因實疾而有故得引之也從癡有愛證 595 X20n0360_p0441c21
於過去無明行也則我病生證今果身之生法也病 596 X20n0360_p0441c22
生故則有藥者以生法執病生故則有三觀之藥起 597 X20n0360_p0441c23
也次若知下約境泯觀亡釋病生藥起一往且分體 598 X20n0360_p0441c24
本安然藥何施用其猶對華而說於空華尚叵得空 599 X20n0360_p0442a01
豈有名如此乃彰畢竟清淨譬如虛空不因小空名 600 X20n0360_p0442a02
為大空故此空慧不因治執得空慧名具如止觀此 601 X20n0360_p0442a03
不煩述。 602 X20n0360_p0442a04
但我見下次廣明行相向且帖文略點關節然而行 603 X20n0360_p0442a05
相復未通暢故茲委明用彰厥旨於中為二初明所 604 X20n0360_p0442a06
治之見次明能破之觀初文為二初正明又二初總 605 X20n0360_p0442a07
標自苦迷妄今不悟道皆由我見而為遮障次凡夫 606 X20n0360_p0442a08
下別釋文為二初總釋次若攬下別釋文為二初明 607 X20n0360_p0442a09
疏鈍父遺體時謂是已有從此計我與身俱生此我 608 X20n0360_p0442a10
不從推理而起具故疏鈍以凡厥有情莫不皆然故 609 X20n0360_p0442a11
也具如大部補注之中引婆沙論(云云)次若執下明密 610 X20n0360_p0442a12
利又為二初正明若從意根對於法塵推理不當而 611 X20n0360_p0442a13
起我者此我即是親密銛利也如執一法者即或有 612 X20n0360_p0442a14
或無等也於如起我等者即身見等十使也次縱令 613 X20n0360_p0442a15
下舉勝況劣鍱(與涉切)止觀云如長爪等高著(去聲)外道 614 X20n0360_p0442a16
尚未免見云何底下謬謂為是輔行云高著下舉況 615 X20n0360_p0442a17
釋也即指長爪為外道中高流上輩所學已著尚未 616 X20n0360_p0442a18
出於單四句外況餘暗鈍隨時問答者邪言長爪者 617 X20n0360_p0442a19
即身子舅名拘絺羅棄家游學不暇翦爪時人呼為 618 X20n0360_p0442a20
長爪梵志亦名先尼亦名薩遮迦亦名摩揵大論云 619 X20n0360_p0442a21
薩遮尼乾子銅鍱絡腹自誓言無有人得我難而不 620 X20n0360_p0442a22
流汗破壞者大象乃至樹水瓦石聞我難聲亦皆 621 X20n0360_p0442a23
流汗作是誓已來至佛所與佛論議佛質問之皆不 622 X20n0360_p0442a24
能答(云云)如此下次結示凡即疏鈍邪即密利又凡 623 X20n0360_p0442b01
通疏密邪唯在利(云云)尚無煖法者且與而斥之耳 624 X20n0360_p0442b02
究而言之尚無外凡念處五停豈有內凡煖等善 625 X20n0360_p0442b03
根。 626 X20n0360_p0442b04
次廣說下明能破之觀文為二初重示所計以我對 627 X20n0360_p0442b05
於五陰而論一一皆即離第四是故乃有二十身見 628 X20n0360_p0442b06
次若一下正明能破文為二初約小乘又為二初正 629 X20n0360_p0442b07
明行相又為二初正明又為初約外境破言外境者 630 X20n0360_p0442b08
以心望身故身屬外盛(是征切)受也皆云是義不然者 631 X20n0360_p0442b09
即能破之觀也次而其下約內心破前約外境陰身 632 X20n0360_p0442b10
破我是破性執以計外境有我故約即陰等破今約 633 X20n0360_p0442b11
內心觀智破我是破相執以計心智有我故約即智 634 X20n0360_p0442b12
等破將若為賊此將須破即斯例也次內外下總結 635 X20n0360_p0442b13
次引兩論不同文為二初引毗曇云我見是共等因 636 X20n0360_p0442b14
者成論云身見不出我心故毗曇婆沙云云何共生 637 X20n0360_p0442b15
因答心與數法是共生因中因又云身見邊見不能 638 X20n0360_p0442b16
生身口麤業(後人更檢)我見是見惑思惟是思惑毗曇既 639 X20n0360_p0442b17
明見思前後故斷我見但悟生空未得法空以斷見 640 X20n0360_p0442b18
惑是眾生空斷思惟惑是實法空具如前引玄籤之 641 X20n0360_p0442b19
文(云云)次引成論明我見心即思惟等者成論云五陰 642 X20n0360_p0442b20
中我心名為身見實無我故說緣五陰五陰名身於 643 X20n0360_p0442b21
中生見名為身見又云是諸煩惱皆能起身口業又 644 X20n0360_p0442b22
云如坐禪人得光明相見身中神即計色為我麤思 645 X20n0360_p0442b23
惟者說受是我中思惟者說想是我細思惟者說行 646 X20n0360_p0442b24
為我深細思惟者說識為我故於五陰而生我心五 647 X20n0360_p0442c01
陰無常是眾生空五陰散滅是為法空(後人更檢)成論既 648 X20n0360_p0442c02
明見即思惟是則二惑不分前後故斷我見非但悟 649 X20n0360_p0442c03
於生空亦乃悟於法空故此二論宗計不同故不可 650 X20n0360_p0442c04
以成論所明見即思惟濫同大眾二惑叵分(云云)。 651 X20n0360_p0442c05
次約大乘文為三初總示二惑叵分同體為障是故 652 X20n0360_p0442c06
我見即具諸法尚具諸法豈可不具實法思惟具如 653 X20n0360_p0442c07
止觀見為法界具足諸法(云云)通上三句皆通用者即 654 X20n0360_p0442c08
上文云如事如理如非事非理也生法二空通於三 655 X20n0360_p0442c09
觀明文在此請以例諸(云云)若即事下次別釋文為三 656 X20n0360_p0442c10
初明理觀二空次若作下明非事非理觀二空三若 657 X20n0360_p0442c11
作下明事觀二空言汗穢者即染著鄙濁也言隱沒 658 X20n0360_p0442c12
者住在方便未顯明也若謂有色色即是淨四陰亦 659 X20n0360_p0442c13
然色若不淨即無我人四陰亦然今文存略但言於 660 X20n0360_p0442c14
色悟眾生空既悟法空故何處有人即何處有法三 661 X20n0360_p0442c15
觀皆然二空明矣三若得下結成文為二初約得悟 662 X20n0360_p0442c16
結成若悟生空即悟法空故云而作二十種觀除於 663 X20n0360_p0442c17
實惑即是除於實法之惑也此二十種觀即是上文 664 X20n0360_p0442c18
破於身見二十種觀非謂更作二十種觀若不爾者 665 X20n0360_p0442c19
上文那云悟眾生空即悟法空通上三句皆通用之 666 X20n0360_p0442c20
即入修道者三觀圓修見思破惑任運先落故破見 667 X20n0360_p0442c21
惑得於生空即是初信名為見道若破思惑得於法 668 X20n0360_p0442c22
空名為修道即從二信乃至七信又輔行云若離性 669 X20n0360_p0442c23
執即於無明見於中道生法二空是則見道須指初 670 X20n0360_p0442c24
住修道則是二住已去(云云)次約未悟重示言假名者 671 X20n0360_p0443a01
即生執也言伏愛者伏思惟也見惑未除而於假名 672 X20n0360_p0443a02
生執之上能伏思惟又更度入實法計我如下文云 673 X20n0360_p0443a03
更為鈍根人作實法惑相即謂土陰是有無等四執 674 X20n0360_p0443a04
既生生名為有是見依色依色起我我生五利(云云)屈 675 X20n0360_p0443a05
步蟲者桑蟲也說文云屈伸蟲也易繫辭云尺蠖(烏郭 676 X20n0360_p0443a06
切)之屈以求信也故大經云如屈步蟲要因前腳得 677 X20n0360_p0443a07
移後足故喻捨一而取一也須實法上更作二十種 678 X20n0360_p0443a08
觀者既於五陰實法計我一陰復生有等四執依此 679 X20n0360_p0443a09
起我五陰乃成二十種計故今乃隨計我之處以觀 680 X20n0360_p0443a10
破之是故乃有二十種觀亦如下文云心不依色亦 681 X20n0360_p0443a11
復不依受想行識(云云)使空慧分明者我執若亡法執 682 X20n0360_p0443a12
亦遣故悟生空亦悟法空此二皆空其慧乃明。 683 X20n0360_p0443a13
次釋法空文為二初敘意分文上生空得悟即悟法 684 X20n0360_p0443a14
空者如前文云大乘明我見即具等是也例如生空 685 X20n0360_p0443a15
三意者即前所謂點出理觀等是也次隨文釋義文 686 X20n0360_p0443a16
為三初正釋文為二初正釋次勸信初文為三初釋 687 X20n0360_p0443a17
即法而空觀文為四初總釋五陰之中先觀色陰故 688 X20n0360_p0443a18
云諸大即四大也受等四心例推叵得若四大下次 689 X20n0360_p0443a19
別釋中云地守堅性等者地是事堅因諸所成有本 690 X20n0360_p0443a20
非有而情謂有有即是堅故於地大起情執堅今寄 691 X20n0360_p0443a21
事堅以破情堅是故破云不應動煖動則是風煖則 692 X20n0360_p0443a22
是大堅性何在破執地堅既乃如此破餘三大例準 693 X20n0360_p0443a23
可知冰堅是地波動是風炭火則真真亦是堅燄亦 694 X20n0360_p0443a24
是動能持屬地觸壁而止則是水也三引請觀音證 695 X20n0360_p0443b01
中言如實之際者圓教即是畢竟空也止觀輔行隨 696 X20n0360_p0443b02
自意中亦引請觀音破地等堅性說性相二空故云 697 X20n0360_p0443b03
不住有四句(惟空也)亦不住無四句亦不住不可說(相空 698 X20n0360_p0443b04
也)若約四諦五陰是苦性執是集觀法是道際是滅 699 X20n0360_p0443b05
故今前文明觀四諦通於大小於法空中說性相二 700 X20n0360_p0443b06
空既爾於生空上說性相二空準知故止觀破法遍 701 X20n0360_p0443b07
中云於性相中求我人不可得名生空於性相中求 702 X20n0360_p0443b08
陰入不可得名法空然今文中與隨自意則於陰入 703 X20n0360_p0443b09
求性相叵得破法遍中則於性相求陰入叵得故知 704 X20n0360_p0443b10
性相叵得方成生法二空生法叵得良由性相二空 705 X20n0360_p0443b11
人不見之便謂生法二空與性相二空條然各異深 706 X20n0360_p0443b12
不可也上檢生空下四例上結示。 707 X20n0360_p0443b13
次釋即法非空非假觀元者初也即事而理者二邊 708 X20n0360_p0443b14
是理。 三釋即法而假觀中言體有非有等者例如 709 X20n0360_p0443b15
上文生空觀中釋無明故有云既有事即有空等是 710 X20n0360_p0443b16
也。 711 X20n0360_p0443b17
三觀下次勸信者非獨法空生空亦然故生法二空 712 X20n0360_p0443b18
各有三觀明文在經也。 713 X20n0360_p0443b19
次更為下重明文為二初明惑智此中非獨重明於 714 X20n0360_p0443b20
法起執亦乃更明於法起我何者或謂四大五陰是 715 X20n0360_p0443b21
有無等即是實法之性執也以有無等只是自他等 716 X20n0360_p0443b22
故也又云依色起我等豈非於法起我乎十使是集 717 X20n0360_p0443b23
等者故知生法之性執乃是於集方招來報即是其 718 X20n0360_p0443b24
苦(云云)心不依下次明觀行。 行人下三結勸懷壁(白虎 719 X20n0360_p0443c01
通云外圓象天內方象地)者用觀也向本者達理也一世兩世能 720 X20n0360_p0443c02
有所辦者用於圓妙事理二觀極遲鈍者不出三生 721 X20n0360_p0443c03
用圓妙觀既有所獲是故大師為不信者保任此事 722 X20n0360_p0443c04
終不孤然虛勞運念矣如法華文句(云云)。 723 X20n0360_p0443c05
次釋約十二因緣明生法二空觀文為三初分文示 724 X20n0360_p0443c06
意生空之境引文證云名曰無明者以眾生是假名 725 X20n0360_p0443c07
而假名由妄念有妄念即無明故假名無明乃是生 726 X20n0360_p0443c08
空之境也又引釋論云誰老死者誰即我也若無誰 727 X20n0360_p0443c09
老死即我人眾生空矣法空之境引文證云老死愁 728 X20n0360_p0443c10
惱者以由單言老死愁惱不云假名我人眾生故知 729 X20n0360_p0443c11
乃是法空之境又引釋論其意可解若無是老死即 730 X20n0360_p0443c12
法空也故大論引雜阿含云十二因緣從無明至老 731 X20n0360_p0443c13
死若有人言是老死若言誰老死皆生邪見乃至無 732 X20n0360_p0443c14
明亦復如是若說無誰老死當知虛妄是名生空若 733 X20n0360_p0443c15
說無是老死當知虛妄是名法空乃至無明亦復如 734 X20n0360_p0443c16
是彼經佛在調牛聚落告諸比丘初中後善乃至梵 735 X20n0360_p0443c17
行清淨所謂大空經若有問言彼誰老死屬誰彼即 736 X20n0360_p0443c18
言我即老死今老死屬我老死是我所若無明離而 737 X20n0360_p0443c19
生明者彼誰老死屬誰老死則斷斷其根本則無明 738 X20n0360_p0443c20
滅無明滅則諸行滅具二空故名為大空故知小乘 739 X20n0360_p0443c21
空於我所名為法空空於我人名眾生空若諸菩薩 740 X20n0360_p0443c22
以空涅槃琩F佛法名為法空人謂小乘不明法空 741 X20n0360_p0443c23
未曉經意縱有誠教云聲聞人但得生空且讓菩薩 742 X20n0360_p0443c24
與奪之言耳。 743 X20n0360_p0444a01
然十二下次明因緣不同文為二初標列法界次第 744 X20n0360_p0444a02
云三世十二因緣者初二過去世攝後二未來世攝 745 X20n0360_p0444a03
中八現在世攝是中略說三事煩惱業苦是三事展 746 X20n0360_p0444a04
轉更互為因緣是煩惱業因緣業苦因緣苦煩惱因 747 X20n0360_p0444a05
緣煩惱業因緣業苦因緣苦苦因緣是為展轉更互 748 X20n0360_p0444a06
為因緣故云三世十二因緣也果報十二因緣者約 749 X20n0360_p0444a07
現在未來二世而說具出大集經從歌羅邏而辨無 750 X20n0360_p0444a08
明故云果報以前十因緣屬現在後二因緣屬未來 751 X20n0360_p0444a09
故現未二世有十二因緣也或云現在有九未來有 752 X20n0360_p0444a10
三(云云)一念十二因緣者但約一世中隨一念心起即 753 X20n0360_p0444a11
具十二因緣亦出大集經中故此三世二世一念具 754 X20n0360_p0444a12
如法界次第委示(云云)十種十二因緣者此出本業瓔 755 X20n0360_p0444a13
珞經一我見十二因緣二心為三世明四相緣五助 756 X20n0360_p0444a14
成六三業七三世八三苦九性空十傳生彼經委釋 757 X20n0360_p0444a15
今不暇引(云云)。 758 X20n0360_p0444a16
次三世者下解釋者此下但釋三世及以一念不釋 759 X20n0360_p0444a17
十種準向思之於中為二初正釋文為三初釋三世 760 X20n0360_p0444a18
止觀云三世破斷常輔行云三世相續故不斷三世 761 X20n0360_p0444a19
迭謝故不常又過去破常未來破斷現在因果雙破 762 X20n0360_p0444a20
斷常過未但言神現在言神我者神即神我也外人 763 X20n0360_p0444a21
計神或如麻豆梅指或計遍身具如輔行第九卷說 764 X20n0360_p0444a22
若知過去惑業為因終不計於從神我生以計神我 765 X20n0360_p0444a23
而生名為常見故也又知現在識名色等五果酬於 766 X20n0360_p0444a24
過去之因緣終不於中而計於我復知現在起於三 767 X20n0360_p0444b01
因招於未來二種之果終不計於死後神滅故成論 768 X20n0360_p0444b02
云說無明行則過去有令斷常見知從無始生死往 769 X20n0360_p0444b03
來從業煩惱因緣受身若說生死則未來有令斷斷 770 X20n0360_p0444b04
見若不得真智則生死無邊但有苦果若說中八分 771 X20n0360_p0444b05
明現在法但從眾緣相續故生無有真實(云云)孤山四 772 X20n0360_p0444b06
明皆謂過去已滅破常者恐不然也常途所用者止 773 X20n0360_p0444b07
觀云諸師多傳三世即此故也。 774 X20n0360_p0444b08
次釋果報者輔行云二世破我謂現未二世具十二 775 X20n0360_p0444b09
緣於父生愛於母生嗔(法約女說男則反之)名為無明父遺體 776 X20n0360_p0444b10
時謂是已有名之為行從識支去乃至老死與三世 777 X20n0360_p0444b11
同(云云)。 778 X20n0360_p0444b12
三釋一念者輔行自指如妙玄說而妙玄云一剎那 779 X20n0360_p0444b13
十二因緣者若以貪若以殺生彼相應愚是無明相 780 X20n0360_p0444b14
應思是行相應心是識起有作業必有名色起有作 781 X20n0360_p0444b15
業必有六入彼想應觸是觸彼相應受是受貪即是 782 X20n0360_p0444b16
愛彼相應纏是取彼身口作業是有如此諸法生是 783 X20n0360_p0444b17
生此諸法變是老此諸法壞是死今文分二初正釋 784 X20n0360_p0444b18
為三初引經若止觀中乃引此明不思議境一念三 785 X20n0360_p0444b19
千(云云)如眼見下次解釋文為二初別約眼見色釋次 786 X20n0360_p0444b20
乃至下以餘根塵例一日下三總結言輪網者約喻 787 X20n0360_p0444b21
也。 788 X20n0360_p0444b22
次今更下重示因起之相文為二初正示又為二初 789 X20n0360_p0444b23
逆推若支佛人自起觀者應如阿含生滅逆順若止 790 X20n0360_p0444b24
觀中乃以有支而為初者此於坐禪中緣其善惡善 791 X20n0360_p0444c01
惡是有故以有支而為初耳若釋籤中乃以受支而 792 X20n0360_p0444c02
為初者此乃且順四諦之義若輔行云觀十二緣凡 793 X20n0360_p0444c03
有二種一者推果知因如先推受以至無明如推有 794 X20n0360_p0444c04
支必招來果今文逆推正當推果以知於因以名色 795 X20n0360_p0444c05
是現在果故次文順推方是推因以知於果以一念 796 X20n0360_p0444c06
是因名色等是果故也次又觀下順推五皰(今文作胞)者 797 X20n0360_p0444c07
文句記云兩手兩足及頭也如此下次總結言大樹 798 X20n0360_p0444c08
者輔行引婆沙云過去二支為根現在五支為質現 799 X20n0360_p0444c09
在三支為華未來二支為果有事有果謂凡夫無華 800 X20n0360_p0444c10
有果謂學人無事無果謂無餘義推應云少華有界 801 X20n0360_p0444c11
謂學人無華有果謂有餘言布護者文選中亦作漢 802 X20n0360_p0444c12
故文遷吳都賦注云布護草眾密貌亦長多貌又而 803 X20n0360_p0444c13
者遍也護者覆也。 804 X20n0360_p0444c14
次今經下簡示文為三初正簡示次宜以下舉譬燼 805 X20n0360_p0444c15
(徐刃切)燭餘也火者下三合法文為二初明因緣境生 806 X20n0360_p0444c16
次知下明因緣境滅。 807 X20n0360_p0444c17
次生空境下隨文釋義文為二初釋生法二空境又 808 X20n0360_p0444c18
為二初釋生空境言例為三者今此既約十二因緣 809 X20n0360_p0444c19
明生空境故得例前約苦集明生法二空三觀之境 810 X20n0360_p0444c20
亦有三也故即謂之是中觀境是假觀境是空觀境 811 X20n0360_p0444c21
即是三也次行識下釋法空境例應有三者亦有三 812 X20n0360_p0444c22
觀之境也然經文中但云行識名色乃至老死愁惱 813 X20n0360_p0444c23
正是假觀立法之境然必約假以立空中故亦須云 814 X20n0360_p0444c24
行識名色等本自不有等也得意可知良由此也。 815 X20n0360_p0445a01
次釋生法二空觀文為三初正釋文亦三意者亦例 816 X20n0360_p0445a02
前文三觀意也眾苦不出識名色等行業乃是行有 817 X20n0360_p0445a03
之業既舉苦業豈無煩惱止觀明觀十二因緣成三 818 X20n0360_p0445a04
佛性有通有別通則通觀十二因緣真如實理是正 819 X20n0360_p0445a05
因性智慧乃是了因佛性具足諸行是緣因性若別 820 X20n0360_p0445a06
觀者無明愛取是了因性行有即是緣因佛性識等 821 X20n0360_p0445a07
七支是正因性別觀乃取翻對義便通觀乃是據理 822 X20n0360_p0445a08
通故現十二緣為三佛性其義既然若乃即此十二 823 X20n0360_p0445a09
因緣為能觀觀豈可不爾今從通意是故乃以眾苦 824 X20n0360_p0445a10
行業而為中觀不可思議者非空非有也生死無際 825 X20n0360_p0445a11
者無際畔也生死即是中道法界故無際畔也又非 826 X20n0360_p0445a12
但無生死之前際亦乃無涅槃之後際故名無際即 827 X20n0360_p0445a13
前後際斷也輪轉不息者十二因緣猶如車輪輪必 828 X20n0360_p0445a14
動轉動轉不息則無遷謝故法華云世間相常住文 829 X20n0360_p0445a15
句記云眾生生覺相位無二顯迷即理理即常住佛 830 X20n0360_p0445a16
依世間修成極理驗知世間本有斯理故云常住乃 831 X20n0360_p0445a17
至云世間之稱亦通染淨因果今且從悟顯迷以淨 832 X20n0360_p0445a18
顯染則淨悟得於常事迷染但名常理故云世間相 833 X20n0360_p0445a19
常住也次兩句明空觀者既皆言無故屬空觀生是 834 X20n0360_p0445a20
眾生假名故本無有生是生空觀也和合是五陰和 835 X20n0360_p0445a21
合故亦無和合是法空觀也前者過去也今者現在 836 X20n0360_p0445a22
也不善思惟者別在行有通兼惑業注云云者不苦 837 X20n0360_p0445a23
思惟既爾心行(去聲)所造例然又三觀義委如向說今 838 X20n0360_p0445a24
略示其名欲令學者攝向之意以消今文耳次雖名 839 X20n0360_p0445b01
下釋疑恐人疑云既明生法二空之觀何得復示假 840 X20n0360_p0445b02
中觀邪故茲釋耳即三觀皆破生法之執也故前文 841 X20n0360_p0445b03
云三觀明文在經寧得不信乎。 842 X20n0360_p0445b04
次更為下重示文為二初略示空觀之相文為三初 843 X20n0360_p0445b05
標次若假名下釋文為二初橫檢四性相望故名為 844 X20n0360_p0445b06
橫於中又二初明生空若謂假名自生不須攬於寬 845 X20n0360_p0445b07
法此破假名自生之計若因實法而生則非假名自 846 X20n0360_p0445b08
生此破假名他生之執合共離無如文可解既檢假 847 X20n0360_p0445b09
名四性叵得故云今之假名但有名字名字不在內 848 X20n0360_p0445b10
外等也不內故非自不外故非他不兩中間故非共 849 X20n0360_p0445b11
不常自有故非無因此即性空也應更明相空即將 850 X20n0360_p0445b12
以不可得故一句兼之故性相二空即不住有四句 851 X20n0360_p0445b13
不住無四句也觀實法下次明法空現在五支果名 852 X20n0360_p0445b14
色屬第二名是四陰以對色陰即五陰也心但有名 853 X20n0360_p0445b15
故云名也形有質礙故云色也以初識支實法未足 854 X20n0360_p0445b16
故以名色對業推之其實名色自生不應待於行業 855 X20n0360_p0445b17
此破實法自生之執若謂業能生名色者羅漢有於 856 X20n0360_p0445b18
過去宿業何故此身滅後不生未來名色以阿羅漢 857 X20n0360_p0445b19
無報故也此破實法也生之計言羅漢有業者如目 858 X20n0360_p0445b20
連為外道所打離婆多被國王所禁等故請觀音疏 859 X20n0360_p0445b21
云或有人雖破煩惱業報猶在如阿羅漢雖斷子縛 860 X20n0360_p0445b22
而猶償狗齧若謂業因陰果和合共能生者且如各 861 X20n0360_p0445b23
有容可名色業因叵得則是自他各無豈得謂之共 862 X20n0360_p0445b24
生寧者豈也從因緣生尚自不可故無因緣則無是 863 X20n0360_p0445c01
處既不得下次豎檢者即是生滅各有四句次第前 864 X20n0360_p0445c02
後名之為豎於中又二初正檢既不得生者指向檢 865 X20n0360_p0445c03
於自等四性之生叵得也此則還攬前橫以成今豎 866 X20n0360_p0445c04
耳從四性生既不可得故不生等三句及滅等四句 867 X20n0360_p0445c05
並不可得廣如止觀破法遍及修德境(云云)次無滅下 868 X20n0360_p0445c06
結成又為二初正結成假名只是身見假名身見既 869 X20n0360_p0445c07
壞故邊見等六十二見皆壞名為生空也是壞故實 870 X20n0360_p0445c08
亦壞者以生空故法亦空也故前文云名既假名法 871 X20n0360_p0445c09
亦非法體名即體法故悟眾生空即悟實法空也既 872 X20n0360_p0445c10
不然下次舉喻者四明云不然火喻不執法無煙喻 873 X20n0360_p0445c11
實法不生孤山云日喻觀智輪喻生境假名空故不 874 X20n0360_p0445c12
得眾生如日中舞燼則無輪也是略下三結。 875 X20n0360_p0445c13
次明中假二觀指別記下注云云者具如止觀破法 876 X20n0360_p0445c14
遍中此章安之語也以破福中三觀橫豎破於三惑 877 X20n0360_p0445c15
即是三觀蕩於生法之執故也。 878 X20n0360_p0445c16
次釋果成起用文為二初分文次一切諸見者下釋 879 X20n0360_p0445c17
義文為二初釋自行成又為二初釋智德滿又為二 880 X20n0360_p0445c18
初釋生法二空觀成又為二初正釋又為二初釋生 881 X20n0360_p0445c19
空觀成生空既是破於見惑故知我斷諸見纏等是 882 X20n0360_p0445c20
生空觀成也以智慧下次釋法空觀成上譬下譬者 883 X20n0360_p0445c21
以由刀譬在於斷見裂網中間故知上譬斷見下譬 884 X20n0360_p0445c22
斷煩惱也別明十纏者於見惑外別明之也故諸論 885 X20n0360_p0445c23
中於八十八見惑之外更加十纏及十思惟為百八 886 X20n0360_p0445c24
煩惱也故俱舍云纏八無慚愧嫉慳并悔眠及掉舉 887 X20n0360_p0446a01
昏沈或十加忿覆通明十使者通於三界十思惟也 888 X20n0360_p0446a02
以三界十思惟亦名十使故也既云上譬斷見下譬 889 X20n0360_p0446a03
斷煩惱故知煩惱通於十使思惟惑也羅罥者鳥罟 890 X20n0360_p0446a04
謂之羅罥者挂也係取也網張獸也。 891 X20n0360_p0446a05
二乘所斷下次簡示所斷文為二初簡二乘菩薩所 892 X20n0360_p0446a06
斷通見纏者通惑也通惑謂見思別見纏者別惑也 893 X20n0360_p0446a07
別惑謂無明即相應無明也此約自行而說良以自 894 X20n0360_p0446a08
行唯在空中故也若兼化他別惑乃兼內外塵沙以 895 X20n0360_p0446a09
由塵沙障於化道故也未斷別見為華所著四明云 896 X20n0360_p0446a10
迦葉聞聲不安即同體思惑身子去華是界外塵沙 897 X20n0360_p0446a11
結習霅川破云身子正為界外色塵所染豈非思惑 898 X20n0360_p0446a12
邪今謂霅川但執一邊謂之思惑四明所立塵沙結 899 X20n0360_p0446a13
習無教可憑何者淨名疏云二乘厭世五欲而取涅 900 X20n0360_p0446a14
槃此則心有去取今見菩薩果報五報五欲亦謂不 901 X20n0360_p0446a15
如法捨離推卻而不得去天女以無分別心惑還以 902 X20n0360_p0446a16
無分別心散諸菩薩無分別心華則不著而身子等 903 X20n0360_p0446a17
分別生死涅槃有異分別是別即是別見也又云若 904 X20n0360_p0446a18
於佛法有分別者為不如法既有分別即是見惑又 905 X20n0360_p0446a19
云結習未盡華則著身故有思惑也又問云此經結 906 X20n0360_p0446a20
習未盡華則著身何關別惑答大論云於聲聞經說 907 X20n0360_p0446a21
為習氣於摩訶衍說為正使即別惑也問定是別結 908 X20n0360_p0446a22
未斷為是通結之習答若約通教如迦葉是習氣若 909 X20n0360_p0446a23
約別教即別結未斷故有習氣如大論明結使二種 910 X20n0360_p0446a24
一共二乘斷二不共二乘斷共者迦葉已斷不共者 911 X20n0360_p0446b01
迦葉未斷此經既明不思議解脫正用別圓斷也但 912 X20n0360_p0446b02
經無的文者以方等教猶帶方便不同法華也。 913 X20n0360_p0446b03
次而言下示佛果所斷文為三初正明通別究竟盡 914 X20n0360_p0446b04
在於佛者以內外塵沙障如來藏通別見思障第一 915 X20n0360_p0446b05
義空根本無明障第一義理佛果既乃三諦圓明故 916 X20n0360_p0446b06
知三惑究竟已斷今文雖則但舉通別見纏已盡義 917 X20n0360_p0446b07
實兼於三惑俱亡以生法二空通於三觀故也次釋 918 X20n0360_p0446b08
論下引證意者以十法界通名生法無上假實佛地 919 X20n0360_p0446b09
不惑豈非佛界生法叵得若不爾者何名二空佛界 920 X20n0360_p0446b10
生法尚不可得況九界乎故十界皆空則生法俱滅 921 X20n0360_p0446b11
是空觀也若點空論假則三千宛然若空假即中則 922 X20n0360_p0446b12
二邊不立若中道雙照則空假俱存三觀融妙斯之 923 X20n0360_p0446b13
謂矣經論下三融會異說文為二初敘經論不同智 924 X20n0360_p0446b14
以究竟名為上上惑以初斷名為下下無明力大等 925 X20n0360_p0446b15
者釋佛上上智斷下下惑也大本四教問云勝鬘經 926 X20n0360_p0446b16
說無明住地其力最大佛菩提智之所能斷答若別 927 X20n0360_p0446b17
接通十地等覺即是佛菩提智何者涅槃云九住名 928 X20n0360_p0446b18
聞見十住名眼見雖見佛性而不了了以無礙道與 929 X20n0360_p0446b19
惑共住故不了了諸佛如來了了見即真解脫蕭然 930 X20n0360_p0446b20
累外也若別圓地住即能用於佛菩提智斷初品無 931 X20n0360_p0446b21
明乃至等覺後心方斷盡也而今文云正習俱盡無 932 X20n0360_p0446b22
有餘者若約別通則如上可知若約別圓初地初住 933 X20n0360_p0446b23
即如止觀中引華嚴云初發心時正習一時俱盡無 934 X20n0360_p0446b24
有餘界外正習未盡此乃界內正習盡耳以初信斷 935 X20n0360_p0446c01
見二信至七信斷思八信至十信斷習盡以初證初 936 X20n0360_p0446c02
住卻望十信故云正習俱盡耳若約等覺即前文云 937 X20n0360_p0446c03
若入第九清淨淨禪一切通別惑累若正習皆盡也 938 X20n0360_p0446c04
或言有上士等者大本四教問云為定用金剛智斷 939 X20n0360_p0446c05
無明為用妙覺斷無明答涅槃云有所斷者名有上 940 X20n0360_p0446c06
士無所斷者名無上士(云云)次斯乃下約悉檀融會注 941 X20n0360_p0446c07
云云者令將四悉次身以對隨國隨時隨人隨悟約 942 X20n0360_p0446c08
義消釋令順四意亦應可解。 943 X20n0360_p0446c09
證無上下次釋生法正助道滿文亦可見。 944 X20n0360_p0446c10
開甘露下次釋斷德滿文為二初正釋命長身安力 945 X20n0360_p0446c11
大體光次第以譬常樂我淨思之可解然此下次對 946 X20n0360_p0446c12
法文為四初對華嚴諸位次對般若四智注云云者 947 X20n0360_p0446c13
法華文句云二約四智者今欲以圓教四智對於四 948 X20n0360_p0446c14
位不如般若中通教釋也又止觀云四智如大品明 949 X20n0360_p0446c15
道慧道種慧一切智一切種智釋論解此有多種或 950 X20n0360_p0446c16
言因中但有理體名道慧道種慧果上事理皆滿名 951 X20n0360_p0446c17
一切智一切種智或言因中權實名道慧道種慧入 952 X20n0360_p0446c18
空為實慧入假為權慧或言果上權實名一切智一 953 X20n0360_p0446c19
切種智直緣中道名一切智雙照二諦名一切種智 954 X20n0360_p0446c20
或言因中總別果上總別或言道慧種慧是單明權 955 X20n0360_p0446c21
實一切智一切種智是複明權實如是等種種釋四 956 X20n0360_p0446c22
智然雖有此種種異釋今且對於開甘露等故注云 957 X20n0360_p0446c23
云也三對法華開示悟入次第對之如文可見四對 958 X20n0360_p0446c24
涅槃四德如前釋者指正釋文也注云云者令以開 959 X20n0360_p0447a01
等次第對於常樂我淨不異而異故且然耳其實四 960 X20n0360_p0447a02
德位圓妙非前後也。 961 X20n0360_p0447a03
次釋化他滿文為二初分文次餘經下明所以神通 962 X20n0360_p0447a04
與說法或前或後者但是隨機耳因中修於正助果 963 X20n0360_p0447a05
上有說法神通者只如小乘俱解脫人因中尚須修 964 X20n0360_p0447a06
共念處至果方能證理現通何況佛果智斷德圓而 965 X20n0360_p0447a07
不因中修於正助故前所明因中修於生法二空正 966 X20n0360_p0447a08
道助道今至果上乃能說法現神通也。 967 X20n0360_p0447a09
次說法舉四譬下隨文釋義文為二初釋轉法輪化 968 X20n0360_p0447a10
他又為二初釋說法化他又為二初正釋又為二初 969 X20n0360_p0447a11
總示次吹蠡下別釋文為二初正釋文為四初釋吹 970 X20n0360_p0447a12
大法蠡中云吹蠡乃是改號改凡夫苦忍之凡性入 971 X20n0360_p0447a13
聖人之正性者玅玄釋七聖云聖者正也苦忍明發 972 X20n0360_p0447a14
捨凡入聖得見真理釋籤云捨凡入聖者至苦忍已 973 X20n0360_p0447a15
次第無間必入初果今從後說通云聖人是則七聖 974 X20n0360_p0447a16
初之二位(一隨信行二隨法行)皆十五心從至初果十六心說 975 X20n0360_p0447a17
通名聖也若直自就十五心者尚未名聖猶在於因 976 X20n0360_p0447a18
故十六心雖皆無漏至十五心但名向耳改凡聖之 977 X20n0360_p0447a19
偏性入中道之圓性通教七地別教初地圓教初住 978 X20n0360_p0447a20
者通教七地名之為聖此據下根受接而說從下根 979 X20n0360_p0447a21
來多至地住是故謂之別教初地圓教初住故下即 980 X20n0360_p0447a22
云從偏以入中也故地住已前名之為凡也又若單 981 X20n0360_p0447a23
約別圓而說則別圓地住皆改二邊之偏性入中道 982 X20n0360_p0447a24
之圓性故云從偏以入中耳既歷三教以明改號故 983 X20n0360_p0447b01
知大乘不獨在圓也次釋擊大法鼓軍陣之法聞鼓 984 X20n0360_p0447b02
則進聞金則止鼓則嚴肅軍眾使前驅耳肅亦戒進 985 X20n0360_p0447b03
也督者率也勸也正也小乘位在修道者成論明見 986 X20n0360_p0447b04
道是十六心即初果也二果是修道耳諸阿毗曇並 987 X20n0360_p0447b05
明見道在十五心修道乃是十六心耳通教八地準 988 X20n0360_p0447b06
而思之別教在十行者此約橫說故對十行則不可 989 X20n0360_p0447b07
以豎論見修而為妨也故此十行及下文中對十迴 990 X20n0360_p0447b08
向並是橫對諸位不同亦非文誤也圓教在初住者 991 X20n0360_p0447b09
亦是橫對耳法華文句云初住名真修即此意也下 992 X20n0360_p0447b10
文然炬亦在初住並是橫對耳三釋然大法炬道謂 993 X20n0360_p0447b11
化道觀謂中觀(云云)四釋雨薩婆若此翻一切智言大 994 X20n0360_p0447b12
琲怍騣悛e中琲e最大故云大耳。 995 X20n0360_p0447b13
次若得下例通文為二初正例通此一法下次約橫 996 X20n0360_p0447b14
豎結豎約當教因果淺深橫約四教諸位不同注云 997 X20n0360_p0447b15
云者以今經是方等所攝故得隨類橫豎無妨此中 998 X20n0360_p0447b16
下次簡示云四譬皆言大者第四謂之勝勝亦大也 999 X20n0360_p0447b17
如大多勝之例也通途解釋大非小位者然前釋於 1000 X20n0360_p0447b18
吹蠡擊鼓亦明小位者蓋摩訶衍傍兼攝於小乘位 1001 X20n0360_p0447b19
耳。 1002 X20n0360_p0447b20
次釋神通化他非法王不壞者若非法王之力不能 1003 X20n0360_p0447b21
壞於魔眾也麾(許為切)說文云旌旗所以指麾也 1004 X20n0360_p0447b22
次釋四弘誓願化他文為二初總示次度諸下別釋 1005 X20n0360_p0447b23
文為四初釋初誓次釋第二誓三釋第四誓四釋第 1006 X20n0360_p0447b24
三誓注云云者令委示之故金剛般若經論偈云檀 1007 X20n0360_p0447c01
義攝於六資生無畏法此中一二三是名修行住梵 1008 X20n0360_p0447c02
語檀那華言布施布施有三一資生施即檀波羅蜜 1009 X20n0360_p0447c03
二無畏施即持戒忍辱三法施即精進禪定智慧資 1010 X20n0360_p0447c04
生但一布施無畏有二謂持戒忍辱於惡不怖故法 1011 X20n0360_p0447c05
有三謂精進等不倦善知心如實說故捨身命財與 1012 X20n0360_p0447c06
後際等得不壞常住名波羅蜜者止觀云圓教捨覺 1013 X20n0360_p0447c07
分捨十法界色身捨十法界連持之命捨十法界依 1014 X20n0360_p0447c08
報如是身命財皆不入二邊何以故財名六塵若計 1015 X20n0360_p0447c09
六塵可捨有前人可與己身能施如此施者即入六 1016 X20n0360_p0447c10
塵有邊若三事皆空即墮無邊今觀財即空不入有 1017 X20n0360_p0447c11
觀財即假不入空不二之捨與生死後際等離老病 1018 X20n0360_p0447c12
死得不壞常住有邊是生死屬前際空邊是涅槃屬 1019 X20n0360_p0447c13
後際是二皆空悉不可得故稱為等離老病死者前 1020 X20n0360_p0447c14
際空故離分段老死後際空故離變易老死二死永 1021 X20n0360_p0447c15
免故言離也得不壞常住者即是中道法性諸佛所 1022 X20n0360_p0447c16
師以法常故諸佛亦常此常住財無能毀損常住之 1023 X20n0360_p0447c17
身無能繫縛常住之命不可斷滅成就究竟檀波羅 1024 X20n0360_p0447c18
蜜以自莊嚴豎高橫廣即向所謂積功高也攝法廣 1025 X20n0360_p0447c19
也委如止觀對治助開攝法中說或有經本從此已 1026 X20n0360_p0447c20
下更有歡喜施之等一偈者乃後人妄添耳。 1027 X20n0360_p0447c21
  1028 X20n0360_p0447c22
金光明經文句新記卷第五 1029 X20n0360_p0447c23

 

 

 

 

 

          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五

本經佛學辭彙一覽(共 620 條)

一切法

一切智

一切種智

一心

一念

一法

一空

一剎

一剎那

一異

一諦

七支

七眾

九界

九想

了因

二入

二十五有

二心

二世

二因

二死

二行

二見

二果

二空

二空觀

二門

二乘

二教

二眾

二惑

二義

二道

二諦

二邊

二觀

入法界

入空

入滅

入聖

八背捨

八苦

八萬四千

十二入

十二因緣

十八空

十八界

十六心

十因

十地

十行

十住

十身

十使

十法界

十信

十界

十惡

十善

十纏

三大

三分

三心

三支

三世

三佛

三佛性

三受

三性

三明

三法

三空

三昧

三毒

三界

三苦

三乘

三教

三惑

三智

三無為

三菩提

三業

三解脫門

三聚

三德

三學

三諦

三舉

三藏

三藏教

三觀

下根

凡夫

口業

大心

大身

大法鼓

大空

大乘

大師

大涅槃

大悲

大種

子縛

小乘

小機

不可思議

不生

不淨觀

中有

中道

中觀

五戒

五明

五逆

五欲

五眾

五眼

五通

五陰

五識

內凡

六入

六十二見

六大

六根

六欲

六道

六塵

分別

化道

天台

天眼

天眼明

心王

心冰

心行

心所

心法

心智

心緣

心識

心觀

文殊

方便

方等

方等經

止觀

比丘

世界

世相

世間

世間相常住

功德

四大

四分

四心

四弘誓願

四行

四事

四事

四空

四門

四相

四倒

四真諦

四教

四智

四等

四微

四德

四諦

外凡

外道

布施

弘誓

正因

正行

正法

正思惟

正報

正覺

玄義

生因

生死

生佛

生身

生法二空觀

生空

生滅

用大

目連

任運

共相

名色

因果

因緣

地大

地前

地種

妄見

妄念

妄想

如如

如如智

如來

如來藏

如法

如理

如實

安隱

成佛

有支

有色

有作

有見

有法

有門

有流

有為

有為空

有界

有相

有情

有無

有邊

百界

自在

自調

色心

色有

色身

色法

色相

色塵

行人

行者

行相

行教

行陰

行業

佛地

佛性

佛果

佛法

佛界

佛滅

佛道

佛慧

作業

作觀

別教

別圓

判教

利根

即中

即空

即假

即離

含生

坐禪

妙有

妙覺

妙觀

忍辱

戒定

戒定慧

我人

我見

我所

我執

沙門

沙彌

見地

見思

見惑

見道

身子

身見

邪外

邪見

邪執

邪觀

事理

事觀

依止

依正

依報

來果

取著

受想行識

和尚

命者

定智

定慧

念處

性分

性具

性空

性相

所作

果報

波羅蜜

法入

法化

法名

法我

法見

法身

法性

法性

法性法身

法空

法空觀

法施

法界

法執

法華

法華會

法鼓

法塵

法輪

法體

知見

知法

空色

空法

空門

空相

空無

空經

空慧

空觀

舍利

舍利弗

舍衛

初心

初地

初住

初果

初發心

金剛

金剛智

長養

陀羅尼

阿含

阿羅漢

非色

非時

俗諦

剎那

南山

威儀

後有

思惟

思惑

持戒

施無畏

染污

染著

界內

界外

相即

相空

相應

相應心

背捨

苦因

苦性

苦果

苦苦

苦諦

迦葉

迦旃延

風色

俱生

俱舍

修因

修行

修得

修道

修德

差別

悟入

根本無明

根塵

涅槃

真如

真理

真智

真解脫

真諦

破有

破見

破法

破執

破顯

神通

秘密

能所

般若

般若經

迷妄

迷情

假名

假觀

偏小

偏真

偏圓

國土

宿命

宿命明

常住

常見

常樂我淨

得度

得通

得道

授記

教體

梵行

梵志

欲有

殺生

清淨

深行

深法

淨名

淨因

淨觀

理佛

理即

理體

理觀

現在世

現前

畢竟空

眾生

第一義

第一義空

第一義諦

細色

細滑欲

習氣

莊嚴

貪欲

通受

通教

通途

通惑

鹿苑

勝處

喜捨

報身

惑染

惡道

智者

智境

智德

智慧

智斷

無上士

無生

無作

無我

無始

無始生死

無所有

無明

無明父

無表色

無為

無為法

無為空

無畏

無畏施

無相

無記

無常

無等

無量

無量義

無間

無慚

無漏

無諍

無餘

無學

無礙

然燈佛

發心

童子

等心

等覺

等觀

結使

善知識

善根

善惡

菩提

菩薩

華藏世界

華嚴

虛妄

虛空

鈍根

開示悟入

開悟

須陀洹

圓心

圓妙

圓空

圓修

圓教

圓通

圓頓

圓融

圓覺

意根

意識

慈悲

愛取

業因

業報

滅度

滅後

滅道

滅諦

煩惱

煩惱業苦

煖法

經論

聖人

聖行

解空

解脫

解脫門

遊戲神通

道中

道心

道具

道品

道樹

道諦

道觀

過去

過未

像法

厭世

塵沙

塵相

境智

壽命

壽者

實有

實相

對法

對治

慚愧

漏盡

漏盡明

種智

精進

聞持

誓願

說法

說通

增長

摩訶

摩訶衍

摩訶般若

緣生

緣因

緣成

蓮華

蓮華藏世界

諸有

諸佛

諸見

諸法

諸趣

輪轉

學人

融通

隨緣

隨類

檀那

檀波羅蜜

禪定

禪波羅蜜

禪門

總別

聲聞

膿爛想

斷見

斷結

斷滅

斷德

薩婆若

轉法輪

繫縛

羅漢

識界

證果

邊見

瓔珞

權門

權實

歡喜

變化

變易

體空

體相

觀行

觀法

觀音

觀智

讚佛