金光明經文句新記卷第六 1 X20n0360_p0448a01
    永嘉沙門釋 從義 撰 2 X20n0360_p0448a02
  釋四天王品 3 X20n0360_p0448a03
大章第三釋流通分文分為二初別釋四王品題次 4 X20n0360_p0448a04
從此下通釋一十三品初文為二。 5 X20n0360_p0448a05
初約因緣釋上升等者下沈為地上升為天天復分 6 X20n0360_p0448a06
於三界不同四王既是上升之初下界之始故云元 7 X20n0360_p0448a07
首及初天也居半須彌者梵語須彌此云安明亦云 8 X20n0360_p0448a08
妙高四寶所成名之為妙出七金山名之為高須彌 9 X20n0360_p0448a09
山高八萬四千由旬三百三十六萬里而四王天乃 10 X20n0360_p0448a10
居半山即高四萬二千由旬若準樓炭經半須彌山 11 X20n0360_p0448a11
廣二十四萬里若讀法華文句須知此說(云云)俱舍頌 12 X20n0360_p0448a12
云妙高層有四相去各十千傍出十六千八四二千 13 X20n0360_p0448a13
量堅首及持鬘筘岸j王眾如次居四級亦住餘七 14 X20n0360_p0448a14
山四天王是帝釋外臣如武將也東西南北皆言埵 15 X20n0360_p0448a15
(丁果切)者即土埵也乾闥婆此云嗅香以香為食亦云 16 X20n0360_p0448a16
香陰其身出香即是天帝俗樂神也富單那此云主 17 X20n0360_p0448a17
熱病鬼鳩槃茶此云甕形似冬瓜薜荔多此云祖父 18 X20n0360_p0448a18
餓鬼中劣者也毗舍闍此云噉精氣鬼噉人及五穀 19 X20n0360_p0448a19
之精氣也夜叉此云捷疾鬼羅剎此云食人鬼。 20 X20n0360_p0448a20
次約觀心釋者此即託事觀也法華文句亦云觀四 21 X20n0360_p0448a21
諦智即是四王一諦下除愛見二惑即是護八愛見 22 X20n0360_p0448a22
也今文先以東西南北對於四諦乃是因果次第相 23 X20n0360_p0448a23
生所以謂之東集南苦西道北滅若乃約於因果相 24 X20n0360_p0448a24
對是則應云東集西苦南道北滅四諦理是四天王 25 X20n0360_p0448b01
者天然之理也第一義天而為所依王為能居故以 26 X20n0360_p0448b02
觀四諦智為四王也苦諦下有利鈍見思者身見等 27 X20n0360_p0448b03
是利名見貪嗔等是鈍名思乃至滅諦亦有見思準 28 X20n0360_p0448b04
此可見法華指此為鬼神者彼譬喻品火宅偈中從 29 X20n0360_p0448b05
鴟梟鵰鷲下有六行偈明禽獸被燒譬五鈍使也次 30 X20n0360_p0448b06
從處處皆有下有十行偈明鬼神被燒譬五利使也 31 X20n0360_p0448b07
夫鬼神有通有智禽獸則無故以利使譬鬼神鈍使 32 X20n0360_p0448b08
喻禽獸也今文且從五利而說故云指此為鬼神耳 33 X20n0360_p0448b09
又四諦下八十八使於中乃有五十二思依見以為 34 X20n0360_p0448b10
本是故亦可喻之鬼神若迷事思則不然矣迸亦散 35 X20n0360_p0448b11
也控者引也御者理也。 36 X20n0360_p0448b12
次通釋一十三品文自分二初敘意分文季亦末也 37 X20n0360_p0448b13
翳者隱也障也正真者甚深法性也獎亦勸也又助 38 X20n0360_p0448b14
也成也譽也厲也方軌者軌者法也天神等者天神 39 X20n0360_p0448b15
曰神地神曰祇利益深重下令經法大行也下皆注 40 X20n0360_p0448b16
云云者此有二意一令釋出科語之意二指下文隨 41 X20n0360_p0448b17
品所釋膏(公勞切)神之液也肥也瞍(與朱切)亦肥也腴字 42 X20n0360_p0448b18
下多一箇味字後人妄加耳攘者以手禦也除也逐 43 X20n0360_p0448b19
也止也。 44 X20n0360_p0448b20
次從四天王品者有六番下隨文釋義自分為七初 45 X20n0360_p0448b21
釋四王品至散脂品凡有五品明天王發誓勸獎人 46 X20n0360_p0448b22
王弘宣此經文為五。 47 X20n0360_p0448b23
初釋四王品明天力擁護請者文為二初分文要字 48 X20n0360_p0448b24
平聲次敘敬下釋義文為六。 49 X20n0360_p0448c01
初釋第一番白佛述有護國之能文為二初釋四王 50 X20n0360_p0448c02
白佛又為二分釋經家敘言如文者如經文可見也 51 X20n0360_p0448c03
下去準知然西域君父師皆面東則以北方為上故 52 X20n0360_p0448c04
經家先列毗沙門也又弟子詣師必須興敬故偏袒 53 X20n0360_p0448c05
右肩右膝著地不同此土肉袒而謝過也(肉袒謝過具如大部 54 X20n0360_p0448c06
補注中引)斯乃東西二土風俗之不同耳言胡跪者古來 55 X20n0360_p0448c07
翻譯方言未通便謂西域言是胡言跪是胡跪自隋 56 X20n0360_p0448c08
至唐諸師方乃胡梵甄分具如大部補注中示(云云)故 57 X20n0360_p0448c09
須了知西梵之儀乃是互跪三處翹聳曲身合掌目 58 X20n0360_p0448c10
注尊顏非謂胡國之跪也。 59 X20n0360_p0448c11
次釋正白佛文為二初敘意分文歎三則略攝於廣 60 X20n0360_p0448c12
者以前正說其文雖多今流通歎三乃是略攝於廣 61 X20n0360_p0448c13
也若總此三則是釋名若分別之乃是教相也故釋 62 X20n0360_p0448c14
題五義符文可知次法性之理下隨文釋義文為三 63 X20n0360_p0448c15
初釋歎體法性之理佛所護念者覺智冥理護倒不 64 X20n0360_p0448c16
生持理不失文者經也理者王也文為能詮理為所 65 X20n0360_p0448c17
詮詮者顯也召也舉能顯所是故謂之文詮此理故 66 X20n0360_p0448c18
言經王若玄義云文號經王教攝眾典乃是以所而 67 X20n0360_p0448c19
顯於能故能詮教攝於眾典一家諸文其例甚眾四 68 X20n0360_p0448c20
明不曉妄有所斥既言經王知是歎體者即序中云 69 X20n0360_p0448c21
諸經之王是敘體也而今經文上句謂之是金光明 70 X20n0360_p0448c22
者雖帶題名正在歎體耳又言微妙者即無量甚深 71 X20n0360_p0448c23
法性不縱不橫也然雖三德不縱不橫當須別指法 72 X20n0360_p0448c24
性為體恐體濫故故約三德簡出二德剋取法身以 73 X20n0360_p0449a01
為體耳(云云)次約體下釋歎宗中云約體修行等者即 74 X20n0360_p0449a02
文句記云體非因果依之以辨因果也故行始為因 75 X20n0360_p0449a03
能令菩薩具二莊嚴行終為果所以能令至於極地 76 X20n0360_p0449a04
然今經以常果為宗而果由因剋是故云爾具二莊 77 X20n0360_p0449a05
嚴者即是修德緣了二因也了是顯了智慧莊嚴緣 78 X20n0360_p0449a06
是資助福德莊嚴由二為因乃成極果智斷二德是 79 X20n0360_p0449a07
故經云深妙功德也故玄義云莊嚴菩薩深妙功德 80 X20n0360_p0449a08
以為宗也世天下三釋歎用者經文始從常為諸天 81 X20n0360_p0449a09
之所恭敬下是歎用也故玄義云照耀諸天心生歡 82 X20n0360_p0449a10
喜以為用也四明記中從世天下為經宗者恐不便 83 X20n0360_p0449a11
也又復文中既乃結云知是歎體知是歎宗知是歎 84 X20n0360_p0449a12
用那不思之世天等者大涅槃經德王品云有四種 85 X20n0360_p0449a13
天一者世間天如諸國王二者生天從四天王天至 86 X20n0360_p0449a14
非非想天三者淨天從須陀洹至辟支佛四者義天 87 X20n0360_p0449a15
即十住菩薩見一切法是空義故經云諸天不出此 88 X20n0360_p0449a16
四今文唯列三種天者恐是脫落耳非謂天王本是 89 X20n0360_p0449a17
生天而疏中不出也三業供養即是生善故知經用 90 X20n0360_p0449a18
之文須從常為諸天已下是也若不爾者金龍尊王 91 X20n0360_p0449a19
敬禮讚歎經用生善如何會之又下從地獄上至菩 92 X20n0360_p0449a20
薩等者上明三業供養既是經用生善故今乃明經 93 X20n0360_p0449a21
用滅惡又之一字良由此也經文既云是經能令地 94 X20n0360_p0449a22
獄餓鬼畜生諸河焦乾枯竭復云能除一切憂惱能 95 X20n0360_p0449a23
滅一切百千苦惱故知須云下從地獄上至菩薩無 96 X20n0360_p0449a24
明未盡通有熱惱若不爾者一切之言如何消釋歎 97 X20n0360_p0449b01
用文下注云云者令如此說也。 98 X20n0360_p0449b02
次從世尊下釋述能護國文為二初分文策謂智慧 99 X20n0360_p0449b03
籌謀也次釋義文為二初釋內以法護國文為四初 100 X20n0360_p0449b04
釋護國之由身等四益尋經可解然此四益並且從 101 X20n0360_p0449b05
事事必有理是故復云理獲二益故知經云身力心 102 X20n0360_p0449b06
德事理兩兼次述所以下釋法護國者即是述其以 103 X20n0360_p0449b07
法護國之所以也所以如何以由我等能說正法及 104 X20n0360_p0449b08
修行等也此義正與觀心相應者以能說能行與夫 105 X20n0360_p0449b09
觀心之意符合故也是故前約觀心解釋四王品題 106 X20n0360_p0449b10
良由於此心數不行般若乃行此義例如諸法不生 107 X20n0360_p0449b11
般若生也由智導故故云即是能說正法觀心諦智 108 X20n0360_p0449b12
名之為內是故謂之內有如此護國所以護國所以 109 X20n0360_p0449b13
既名為內當知護國即是於外是故經云為世法王 110 X20n0360_p0449b14
以法治世也四明云護國所以有內有外內即心法 111 X20n0360_p0449b15
外即世法者恐不然也三師黨下釋以天黨護國帥 112 X20n0360_p0449b16
導也引也黨長也所尊長也即諸天也又徒黨也輩 113 X20n0360_p0449b17
也即龍鬼等也此亦與觀心相應者亦如前約觀心 114 X20n0360_p0449b18
解云八部者苦集滅道下皆有利鈍見思等是也如 115 X20n0360_p0449b19
諸天王共眷屬遮惡鬼者以內觀心之意例外遮惡 116 X20n0360_p0449b20
之說故云如也如轉輪王下正釋外用帥黨護國於 117 X20n0360_p0449b21
中先引輪王為例次四王下正申帥黨護國遮惡經 118 X20n0360_p0449b22
中下文既云我等各各自有五百鬼神常當隨逐是 119 X20n0360_p0449b23
說法者而為守護是故今云共五百也轉輪聖王七 120 X20n0360_p0449b24
寶千子文出法華言轉輪者出於輪寶旋轉威伏一 121 X20n0360_p0449c01
切故也言七寶者一輪二珠三象四馬五主兵六主 122 X20n0360_p0449c02
藏七女又有相似七寶一劍二皮三殿四床五林六 123 X20n0360_p0449c03
衣七履用天眼下四釋以天眼護國經云二十八部 124 X20n0360_p0449c04
者具如下文釋散脂品中(云云)言報得天眼者大論明 125 X20n0360_p0449c05
報得天眼在肉眼中天眼開闢肉眼見色梵王報得 126 X20n0360_p0449c06
天眼於自住處則見大千餘方不見那律天眼隨所 127 X20n0360_p0449c07
至處皆見大千若藏通二乘則是修得天眼別圓地 128 X20n0360_p0449c08
住乃是發得天眼又復修發俱通四教如法華文句 129 X20n0360_p0449c09
解阿那律中(云云)微(丑列切)通也幽隱也 130 X20n0360_p0449c10
燭(之欲切)應作矚 131 X20n0360_p0449c10
視也若作燭照也防禦也隄防也萌謂萌芽穀芽初 132 X20n0360_p0449c11
啟曰萌豆等初啟曰句言防萌者防其始也杜者遏 133 X20n0360_p0449c12
也塞也漸者次也進也稍也事之端也先睹之始也 134 X20n0360_p0449c13
次釋外以策護國文為二初標科次從一若下釋義 135 X20n0360_p0449c14
文為三初釋智策勸往攘災文為二初正釋又為二 136 X20n0360_p0449c15
初釋外緣如日出朝陽者爾雅云山西曰夕陽(暮乃見日) 137 X20n0360_p0449c16
山東曰朝陽(旦乃見日)雰(府文切)亦作氛 138 X20n0360_p0449c17
氛侵妖氣也又霧 139 X20n0360_p0449c17
氣也霧者爾雅云地氣發天不應曰霧霧謂之晦(言晦 140 X20n0360_p0449c18
冥也)又陰陽亂為霧霧者胃也氣蒙冒覆地之物也歇 141 X20n0360_p0449c19
(許竭切)息也次王心下次釋內因災承者承字當為乘 142 X20n0360_p0449c20
字一人有慶等者語出尚書慶者利也善也次若外 143 X20n0360_p0449c21
下總結可見經云饑饉等者爾雅云穀不熟為饑(五穀 144 X20n0360_p0449c22
不成)蔬不熟為饉(凡草菜可食者通名為蔬) 145 X20n0360_p0449c23
果不熟為荒(果不子)仍饑 146 X20n0360_p0449c23
為荐(連歲不熟左傳云今又荐餓)國者小曰邦 147 X20n0360_p0449c24
大曰國邑者說文 148 X20n0360_p0449c24
云國也周禮云四井為邑郡者說文云周制天子地 149 X20n0360_p0450a01
方千里分為百縣縣有四郡故春秋傳云上大夫受 150 X20n0360_p0450a02
郡是也秦初制三十六郡以監其縣郡者群也人所 151 X20n0360_p0450a03
群聚也縣者懸也懸於郡也次釋勸王傾財惠施言 152 X20n0360_p0450a04
流行者流者行也衍(去聲)者溢也亦豐也注云云者令 153 X20n0360_p0450a05
辨以此外施之緣對前內心明慧之因和合共致豐 154 X20n0360_p0450a06
年流衍耳經云比丘等者眾經音義引分別功德論 155 X20n0360_p0450a07
云世人饑饉於欲色比丘及尼除此故名除饉男女 156 X20n0360_p0450a08
也優婆塞優婆夷即清信士女也三釋勸王三業供 157 X20n0360_p0450a09
養先王之德行者孝德之行也先王之法言者軌範 158 X20n0360_p0450a10
之言也今勸王三業供養等者孤山云勸王重道尊 159 X20n0360_p0450a11
師修功補過也身意恭重謙以自卑即道德之行也 160 X20n0360_p0450a12
讚歎在口即典詰之法言也夫高以下為基者明謙 161 X20n0360_p0450a13
卑之意也王高而民下為國者以民為本故當勞謙 162 X20n0360_p0450a14
以聚之辯以訥為師者訥以內照清淨故外絕矜飾 163 X20n0360_p0450a15
即大辯若訥也故能為俗中小辯之師矣治身治國 164 X20n0360_p0450a16
尚當如此況今請出世之法祈人民之福豈宜倨慢 165 X20n0360_p0450a17
乎儒禮以父事三老兄事五更屈王之尊敬卑為師 166 X20n0360_p0450a18
況釋氏之法乎羽檄(胡狄切)者唐章懷太子注後漢書 167 X20n0360_p0450a19
引說文云檄以木簡為書長一尺二寸謂之檄用微 168 X20n0360_p0450a20
召也魏武奏事云其有急事則插以雞羽謂之羽檄 169 X20n0360_p0450a21
也今云羽檄稱讚即告之以文辭述其休明之意耳 170 X20n0360_p0450a22
又文心雕龍云檄者曒也宣露於外曒然明白也亦 171 X20n0360_p0450a23
稱露布蓋露板不封布諸視聽也顒顒(魚容切)者何也 172 X20n0360_p0450a24
爾雅云顒顒昂昂君之德也(道人君者之德望也)如風之靡草 173 X20n0360_p0450b01
者靡者偃也論語云君子之德風小人之德草上之 174 X20n0360_p0450b02
風必偃國人牛馬草葉者葉字誤也字應作萊(落哀切) 175 X20n0360_p0450b03
藜草也或作菜字亦恐誤也溢者漏也云云兩字合 176 X20n0360_p0450b04
當注在可見字下意云此義經文分明尋之可見不 177 X20n0360_p0450b05
煩委示故注云云耳經云欽尚者欽者敬也尚者庶 178 X20n0360_p0450b06
幾也羨(去聲)慕者羨亦慕也 179 X20n0360_p0450b07
次釋如來述成文為二初分文言合述者上文四王 180 X20n0360_p0450b08
歎經有三謂體宗用今文佛述經中但言善哉善哉 181 X20n0360_p0450b09
故望前三此乃是合也四明云四王所讚經體宗用 182 X20n0360_p0450b10
既合佛證三德妙理謂之合者甚違文旨(云云)次從四 183 X20n0360_p0450b11
王初歎下釋義文為二初釋合述歎經故言佛合述 184 X20n0360_p0450b12
者言字剩也其上總歎一教等者四王總歎一大乘 185 X20n0360_p0450b13
教方等經典三德之法佛乃述其恭敬尊重遍讚無 186 X20n0360_p0450b14
量百千諸佛以由諸佛莫不皆從一大乘教方等法 187 X20n0360_p0450b15
生故佛舉其多讚諸佛以述成於四王總歎一大乘 188 X20n0360_p0450b16
典方等之法也次釋述其能護文為二初分文次上 189 X20n0360_p0450b17
明下釋義文為二初釋述以法護國文為四初釋述 190 X20n0360_p0450b18
成護國之由由聞經得益者即前所謂聞此甘露無 191 X20n0360_p0450b19
上法味增益身力心進勇銳具諸威德也佛述今益 192 X20n0360_p0450b20
者述於四王今日聞於甘露利益也良由先種者由 193 X20n0360_p0450b21
於過去百千佛所種諸善根也發心者圓教初發心 194 X20n0360_p0450b22
住也畢意者妙覺究竟也二不別者因果理同始終 195 X20n0360_p0450b23
不二也如是二心前心難者理雖不二事有難易故 196 X20n0360_p0450b24
初發心是則為難故迦葉禮初發心也此文出自大 197 X20n0360_p0450c01
經迦葉讚佛偈中此舉前者舉其過去先種善根也 198 X20n0360_p0450c02
以成後者述成今日聞經利益也言述後者即是述 199 X20n0360_p0450c03
於今日聞經也以顯前者顯者明也彰也前者即是 200 X20n0360_p0450c04
先種也次釋述成以法護國注云云者略有二義一 201 X20n0360_p0450c05
者經文炳然二者解釋具在前文故前文云此義正 202 X20n0360_p0450c06
與觀心相應等也三釋超述天眼護國言超述者即 203 X20n0360_p0450c07
越次也以由上文第三科是天黨護國第四科是天 204 X20n0360_p0450c08
眼護國而今第五乃是天眼第四方是天黨護國故 205 X20n0360_p0450c09
云超述小不次第雖不次第於義何乖故無失也四 206 X20n0360_p0450c10
釋追述天黨護國追者卻也退也次釋述以智眼護 207 X20n0360_p0450c11
國上云智策今云智眼者以由智照即是智眼故也 208 X20n0360_p0450c12
上云請法師入境等者上文有三第一文云我等四 209 X20n0360_p0450c13
王當共勸請令是比丘以我力故疾往彼所國色等 210 X20n0360_p0450c14
也卻者退也天王得勝則修羅陣退也汝勸王聽經 211 X20n0360_p0450c15
者亦是初文故上文云是王應當往是人所聽受經 212 X20n0360_p0450c16
典等也供給四眾者即第二文故上文云若諸人王 213 X20n0360_p0450c17
有能供給施其所安等也佛述其內智外福者內智 214 X20n0360_p0450c18
即是經文中云汝等若能護念此經故上釋云王心 215 X20n0360_p0450c19
無智災承闇入若有明慧變怪不生是故若能護念 216 X20n0360_p0450c20
此經即是內心智慧明了也外福即經文中云若四 217 X20n0360_p0450c21
部眾受持此經汝等亦應勤心守護又復須知守護 218 X20n0360_p0450c22
之言亦兼上文第三勸王三業供養注云云者意令 219 X20n0360_p0450c23
學者作此點示耳。 220 X20n0360_p0450c24
次釋第二番白佛述其護國之事文為二初分文次 221 X20n0360_p0451a01
一是下釋義文為二初釋四王白佛又為二初釋王 222 X20n0360_p0451a02
用正法天隱形護言顯益者令無留難及除患難皆 223 X20n0360_p0451a03
是顯益也經云天律者律者法也又法四時春夏秋 224 X20n0360_p0451a04
冬生長肅殺王者法天亦有賞罰賞必以功而生成 225 X20n0360_p0451a05
之罰必以罪而威沮之賞罰無濫則是用於天律治 226 X20n0360_p0451a06
世故論語云唯天為大唯堯則之言勇銳者銳者利 227 X20n0360_p0451a07
也次釋鄰敵來侵天令退散懅(強魚切又其據切)怯也亦戰 228 X20n0360_p0451a08
慄也軍者萬二千五百人為軍天子六軍諸侯三軍 229 X20n0360_p0451a09
尚不擾(而沼切亂也)邊者即是經云彼國兵眾尚不能到 230 X20n0360_p0451a10
也況能壞中者即是經云況復當能有所破壞也注 231 X20n0360_p0451a11
云云者令引事證之昔迦葉摩騰嘗遊西印度有一 232 X20n0360_p0451a12
小國請講金光明經俄而鄰國興師來伐既將踐境 233 X20n0360_p0451a13
輒有事礙兵不能進彼國兵眾疑有異術密令人觀 234 X20n0360_p0451a14
但見群臣安然共坐聽其所講於是彼國請和求法 235 X20n0360_p0451a15
故知乃是諸天鬼神護持是經令彼怨敵自然退散 236 X20n0360_p0451a16
耳經云四兵者象馬車步也規往討罰者規者求也 237 X20n0360_p0451a17
或作親字傳寫誤也討者治也誅也罰當為伐左傳 238 X20n0360_p0451a18
云有鐘鼓曰伐白虎通云伐者敗也欲敗去之也罰 239 X20n0360_p0451a19
者曰罰即折伏也此非經意故知須作伐字也。 240 X20n0360_p0451a20
次釋如來述成文為二初標科次從爾時下釋義文 241 X20n0360_p0451a21
為二初釋述成初意言其上者其之一字指四王也 242 X20n0360_p0451a22
諸王無鬥訟是僧寶者僧名和合既無鬥訟故是僧 243 X20n0360_p0451a23
寶也言護一者欲使經弘是一法寶也言成三者法 244 X20n0360_p0451a24
不孤立必具佛僧故但述護一任運成三也次釋述 245 X20n0360_p0451b01
成後意言自豫者豫謂安豫即自安也企者望也夭 246 X20n0360_p0451b02
(於兆切)屈也佛告帝釋等者大經十七梵行品云帝釋 247 X20n0360_p0451b03
問佛一切人天云何增益復以何緣而致損滅佛答 248 X20n0360_p0451b04
帝釋鬥諍因緣而致損滅善修和敬則得增益帝釋 249 X20n0360_p0451b05
白佛若以鬥諍而損滅者我從今日更不復與修羅 250 X20n0360_p0451b06
戰也佛言善哉諸佛說於忍辱之法是菩提因帝釋 251 X20n0360_p0451b07
聞已禮佛而退注云云者令以此意對消經文顯然 252 X20n0360_p0451b08
可見也經云娛樂者娛亦樂也又媦歡娛樂謂快樂 253 X20n0360_p0451b09
也楚撻者楚亦名荊可以為杖撻者打也沃者柔也 254 X20n0360_p0451b10
美也濕也壤者土也書傳云土無塊者曰壤也時不 255 X20n0360_p0451b11
越序者四時和正不乖其次也而貪吝者無貪故不 256 X20n0360_p0451b12
求無吝故不惜嫉妒者楚辭注云害賢曰嫉害色曰 257 X20n0360_p0451b13
妒后妃采女者天子一后三夫人九嬪妃二十七世 258 X20n0360_p0451b14
婦八十二御女風俗通云采女者采擇其有容色之 259 X20n0360_p0451b15
女也。 260 X20n0360_p0451b16
三釋第三番白佛示其軌模文為二初釋四王白佛 261 X20n0360_p0451b17
又為二初分文次願欲有六下釋義文為二初釋出 262 X20n0360_p0451b18
其願欲細分雖有六節經文只是一科故云六願如 263 X20n0360_p0451b19
文也次釋示其軌模軌謂軌則模謂規模雖不次第 264 X20n0360_p0451b20
者上安妻子文在第二今當第五耳柏梁者漢時殿 265 X20n0360_p0451b21
名也災者天火也柏梁有災遂以海中鴟魚之尾安 266 X20n0360_p0451b22
於殿脊其災乃息故云無災世云鴟吻者誤也琦者 267 X20n0360_p0451b23
玉名也校飾者莊校嚴飾也敦(都昆切)厚也八紘(戶萌 268 X20n0360_p0451b24
切)者八方也休者美也善也慶也竭者盡也地神等 269 X20n0360_p0451c01
者探取下諸品意而說耳言內外者內謂宮內后妃 270 X20n0360_p0451c02
等也勵者勉也亦勸也四海者爾雅云九夷八狄七 271 X20n0360_p0451c03
戎六蠻謂之四海郭璞注云九夷在東八狄在北七 272 X20n0360_p0451c04
戎在西六蠻在南博物誌云天地四方海水相通地 273 X20n0360_p0451c05
在其中蓋無幾也故九夷皆近於海也諡(彌畢切)靜也 274 X20n0360_p0451c06
安也。 275 X20n0360_p0451c07
次釋如來述成文為二初分文敘意言方法者即軌 276 X20n0360_p0451c08
模也次從佛告四王下隨文釋義文為二初釋別述 277 X20n0360_p0451c09
成又為二初釋述成軌模秪(音支亦作只字專辭也)弘經聽經 278 X20n0360_p0451c10
者指今爾時人王應著白淨等文也言羽儀者漢書 279 X20n0360_p0451c11
云紀信乘王車黃屋左纛(徒到切)注云以黃繒為蓋纛 280 X20n0360_p0451c12
毛羽幢也以﹝(犛-厂)-未+牙﹞尾為之大如斗繫於左騑(音妃)馬軛上 281 X20n0360_p0451c13
以纛是毛羽幢乃天子儀仗故云羽儀也躬者親也 282 X20n0360_p0451c14
次從汝等下釋述成願欲經云棘者棘兵器也應作 283 X20n0360_p0451c15
戰刺者爾雅云殺也陵者犯也侮也次從汝等四王 284 X20n0360_p0451c16
下釋總結成如文可解。 285 X20n0360_p0451c17
四釋第四番白佛要其法利文為二初敘意分文言 286 X20n0360_p0451c18
此由第三段末者前第三番示其軌模述成文中末 287 X20n0360_p0451c19
後又乃總結成云亦當迴此所得最勝功德之分施 288 X20n0360_p0451c20
與汝等及餘眷屬諸天鬼神故今四王遂乃白佛要 289 X20n0360_p0451c21
斯法利次隨文釋義文為二初釋四王白佛又為二 290 X20n0360_p0451c22
初明人王運心此科經文必須至於為我等故燒種 291 X20n0360_p0451c23
種香供養是經若不爾者如何消於人王運心次從 292 X20n0360_p0451c24
人王心存下釋天宮相現文為二初約因緣釋人王 293 X20n0360_p0452a01
心存至典者此舉初科人王運心為我等故燒種種 294 X20n0360_p0452a02
香供養是經也是經乃是至深妙典耳香作金光者 295 X20n0360_p0452a03
此經既乃名金光明是故人王心存至典燒香供養 296 X20n0360_p0452a04
乃作金光玄義判為金光明事解釋具如順正記中 297 X20n0360_p0452a05
(云云)迴施得等者人王若以自己功德迴施我等我 298 X20n0360_p0452a06
等必得如斯法利是故天宮有茲相現三法界者以 299 X20n0360_p0452a07
龍宮是畜生界故此之三法各有界分故云法界乃 300 X20n0360_p0452a08
是事用之法界耳三諦法界不出事理具如輔行人 301 X20n0360_p0452a09
不見之尤多妄說次約觀心釋然者燒也注云云者 302 X20n0360_p0452a10
令釋事理體用之相何者觀心不出三諦三觀三諦 303 X20n0360_p0452a11
三觀不出事理體用之義是故自行唯在空中即理 304 X20n0360_p0452a12
體也化他妙假即事用也以智慧火然實相香是託 305 X20n0360_p0452a13
事觀顯理體也亦是遮故法爾空中也起戒定慧三 306 X20n0360_p0452a14
學之煙即是全於理體而起事用也亦是照故三千 307 X20n0360_p0452a15
琩膉]雖非前後遮照宛然會之彌分派之彌合實 308 X20n0360_p0452a16
相是真法故言金光者此舉理體以明事用耳即玄 309 X20n0360_p0452a17
義云真諦有名從無住本立一切法也戒慧與理冥 310 X20n0360_p0452a18
故徹照無礙者舉體明用既言金光以事符理故皆 311 X20n0360_p0452a19
周遍所以徹照無障礙也如是方見三觀一心理事 312 X20n0360_p0452a20
不二體用即也經云摩醯首羅此云大自在三目八 313 X20n0360_p0452a21
臂是色天主金剛密跡者孤山引正法念經云昔有 314 X20n0360_p0452a22
國王第一夫人生於千子即是賢劫千佛也第二夫 315 X20n0360_p0452a23
人生於二子一願為梵王請千兄轉法輪一願為密 316 X20n0360_p0452a24
跡金剛神護千兄教法今伽藍之門有二身者乃後 317 X20n0360_p0452b01
人立之以相對耳其實但有一人也孤山約於應變 318 X20n0360_p0452b02
無方立多亦得恐不然也摩尼跋陀此云威伏行阿 319 X20n0360_p0452b03
耨達此云無熱惱娑竭此云鹹海。 320 X20n0360_p0452b04
次釋如來述成文為二初標科次先述下釋義文為 321 X20n0360_p0452b05
二初釋述成天宮相現言先述者即超述也四王白 322 X20n0360_p0452b06
佛香光但至天龍鬼神三法界爾如來述成乃遍十 323 X20n0360_p0452b07
界以遍三千大千世界但是六道又遍十方諸佛世 324 X20n0360_p0452b08
界不出四聖以諸佛世界必有二乘菩薩之界故也 325 X20n0360_p0452b09
故總言之不出十界耳經云三千大千世界者俱舍 326 X20n0360_p0452b10
頌云四大洲日月蘇迷盧欲天梵世各一千說名小 327 X20n0360_p0452b11
千界此小千千倍說名中千界此千倍大千皆同一 328 X20n0360_p0452b12
成壞大小鐵圍者繞相非非相者孤山云夫百億者 329 X20n0360_p0452b13
即大千也而四無色及第四禪但有一耳則無百億 330 X20n0360_p0452b14
也故第四禪覆大千界第三禪覆中千界以大千言 331 X20n0360_p0452b15
之則有一千三禪第二禪覆小千則有百萬二禪唯 332 X20n0360_p0452b16
禪及四大洲等乃有百億耳今非非想有百億者以 333 X20n0360_p0452b17
下望上言之耳又恐譯者之誤以義淨重翻最勝王 334 X20n0360_p0452b18
經則無百億非想之言(云云)今謂經文語勢存略上句 335 X20n0360_p0452b19
既云百億三十三天故知乃至百億之言且從夜摩 336 X20n0360_p0452b20
已上乃至初禪大梵耳而二禪百萬三禪一千及第 337 X20n0360_p0452b21
四禪并三無色並且略之是故但言非非想耳若其 338 X20n0360_p0452b22
然者則非非想及三無色并四禪等則無百億故與 339 X20n0360_p0452b23
義淨重譯之文亦非乖也故不可云以下望上便謂 340 X20n0360_p0452b24
非想亦有百億也若法華文句云佛得道聲遍至百 341 X20n0360_p0452c01
億阿迦尼吒又遍十方無量無邊世界尼吒者此非 342 X20n0360_p0452c02
一種三千大千世界論百億三千大千世界及十方 343 X20n0360_p0452c03
無數三千大千世界故有百億尼吒及十方無量無 344 X20n0360_p0452c04
邊世界尼吒也而今經下文既云不但遍此三千大 345 X20n0360_p0452c05
千世界亦遍十方無量無邊琩F世界故知遍此三 346 X20n0360_p0452c06
千大千世界百億四天下等但是一箇三千大千世 347 X20n0360_p0452c07
界耳則四禪已上非想已還但有一耳則無百億也 348 X20n0360_p0452c08
百億大鐵圍山者繞於大千百億世界故名百億大 349 X20n0360_p0452c09
鐵圍山非謂大鐵圍山有百億也惑者不見尤多妄 350 X20n0360_p0452c10
說南山靈感傳天神謂南山律師云印度諸師說鐵 351 X20n0360_p0452c11
圍山高下不同若南印度并執師子國法師說四大 352 X20n0360_p0452c12
洲外是小鐵圍山繞一日月量等夜摩此言其倍倍 353 X20n0360_p0452c13
增量繞小千鐵圍量等兜率繞中千鐵圍量等化樂 354 X20n0360_p0452c14
繞大千鐵圍量等他四等次第倍增齊欲界頂雖云 355 X20n0360_p0452c15
鐵圍其實金剛所成堅不可壞為防中間他處毗嵐 356 X20n0360_p0452c16
大風起無時節若不倍高者須彌山等將何防護中 357 X20n0360_p0452c17
印度及東西諸師說初齊夜摩次齊欲頂三齊四禪 358 X20n0360_p0452c18
四齊色空竟北印度師說初齊夜摩次齊初禪火災 359 X20n0360_p0452c19
界三齊遍淨水災界四齊光音四禪下即風災界然 360 X20n0360_p0452c20
此三說下同上不同眾議評云應取最後說者為當 361 X20n0360_p0452c21
也乃至云萬億日月為一大千世界(云云)次釋述成人 362 X20n0360_p0452c22
王運心經文從於諸佛世尊聞是妙香至諸菩薩即 363 X20n0360_p0452c23
不退於阿耨菩提是讚因成也從爾時十方下盡此 364 X20n0360_p0452c24
一段經文是讚果滿也如文可解故不委釋。 365 X20n0360_p0453a01
五釋第五番白佛雙述興衰文為二初分文次從一 366 X20n0360_p0453a02
人王下釋義文為二初釋四王佛白文為三初釋舉 367 X20n0360_p0453a03
興勸文為四初釋人王弘經四王聽受次釋釋梵八 368 X20n0360_p0453a04
部皆來聽受三釋以是人王為善知識四釋既得法 369 X20n0360_p0453a05
利護國勸此之四科對文消釋並皆可解故總示云 370 X20n0360_p0453a06
皆如文也下去凡云如文並例此說之。 371 X20n0360_p0453a07
次釋舉衰勸文為二初標科次從一人王下釋義文 372 X20n0360_p0453a08
為四初釋人王不弘經天失甘露次釋釋梵舊神並 373 X20n0360_p0453a09
皆遠捨三釋惡鬼亂行災毒競起四釋展轉結成災 374 X20n0360_p0453a10
經文但云我等四王并諸舊神遠離去時生如是惡 375 X20n0360_p0453a11
故無量惡即是災起然此災起必由惡鬼亂行而前 376 X20n0360_p0453a12
第三經文但說災毒競起則惡鬼亂行其可知矣故 377 X20n0360_p0453a13
不煩文然惡鬼亂行必由天神遠離而天神遠離蓋 378 X20n0360_p0453a14
由不聞法食而不聞法食乃由王不弘經是則經文 379 X20n0360_p0453a15
但舉四王諸神遠離生無量惡任運兼於惡鬼亂行 380 X20n0360_p0453a16
不聞法食王不弘經所以文句乃云展轉結成災也 381 X20n0360_p0453a17
又第三科災毒起中經云彗星等者爾雅云彗星為 382 X20n0360_p0453a18
攙(初衒切)搶(初庚切)注云亦謂之孛言其形孛似掃彗也 383 X20n0360_p0453a19
奔星為彴(市若切)約注云流星也孤山引星說云絕跡 384 X20n0360_p0453a20
而去曰奔星光跡相連曰流星也又續漢書說天狗 385 X20n0360_p0453a21
星狀如大流星注云星有尾旁有慧下有如狗形者 386 X20n0360_p0453a22
亦太白之精也五星者輔行云熒惑星鎮星歲星太 387 X20n0360_p0453a23
白星辰星更加日月名為七曜復有羅﹝目*侯﹞星彗星通 388 X20n0360_p0453a24
為九星故普遍光明陀羅尼經云如是等九執凌逼 389 X20n0360_p0453b01
本命宿即熾盛光經云九執大天也日月薄蝕者語 390 X20n0360_p0453b02
出漢書孟康注云日月無光曰薄韋昭云氣往迫之 391 X20n0360_p0453b03
曰薄虧缺曰蝕稍小侵虧如蟲食於草木之葉也白 392 X20n0360_p0453b04
黑惡虹(戶公切)者爾雅云螮(都計切)蝀( 393 X20n0360_p0453b05
多動切又音東)虹也音義 394 X20n0360_p0453b05
云雙出鮮盛者為雄雄曰虹暗昧者為雌雌曰蜺(音倪) 395 X20n0360_p0453b06
或作霓江東呼為雩(于句切)俗呼為美人釋名云虹者 396 X20n0360_p0453b07
攻也純陽攻陰也暴風者爾雅云日出風謂之暴詩 397 X20n0360_p0453b08
云終風且暴也惡雨者爾雅云暴雨謂之涷(音東)又風 398 X20n0360_p0453b09
而雨土為霾(音埋)釋名云霾者晦也如物塵晦之色也 399 X20n0360_p0453b10
勇貴者勇者猛也勇貴者言乎大貴也侵掠者掠謂 400 X20n0360_p0453b11
抄掠劫人財物也。 401 X20n0360_p0453b12
三釋正勸文為二初標科次從一欲得下釋義文為 402 X20n0360_p0453b13
六初釋欲得現利故必定聽次釋天飲法食故必定 403 X20n0360_p0453b14
聽三釋出過三論故必定聽四韋陀等者韋陀亦言 404 X20n0360_p0453b15
毗陀此翻智論即邪智之論耳輔行引摩蹬伽經云 405 X20n0360_p0453b16
如昔梵天修學禪道有大知見造韋陀論流布教化 406 X20n0360_p0453b17
其後有仙名為白淨造四韋陀一名讚誦二名祭祀 407 X20n0360_p0453b18
三名歌詠四名禳災一一韋陀各四萬偈一偈乃有 408 X20n0360_p0453b19
三十二字又有婆羅門名為拂沙有二十五弟子於 409 X20n0360_p0453b20
一一韋陀廣分別之遂成二十五韋陀後諸弟子展 410 X20n0360_p0453b21
轉造成一千二百一十六韋陀今且從根本以四為 411 X20n0360_p0453b22
定也梵淨離欲是故經云說出欲論也毗伽羅論者 412 X20n0360_p0453b23
此云字本河西道朗法師云世間文字之根本也典 413 X20n0360_p0453b24
籍音聲之論宣通四辨訶責世法讚歎出家言詞清 414 X20n0360_p0453c01
雅義理深邃雖是外論而無邪法將非善權之所造 415 X20n0360_p0453c02
乎忉利天主因修十善是故造論名善論也法華文 416 X20n0360_p0453c03
句云毗伽羅此云記論婆尼尼造明種種經書并諸 417 X20n0360_p0453c04
雜語等僧佉此云無頂因人名論故言迦毗羅迦毗 418 X20n0360_p0453c05
羅者此云黃頭亦云黿種造論名僧佉輔行云僧佉 419 X20n0360_p0453c06
此云數術衛世師論優留佉造此翻最勝亦云無勝 420 X20n0360_p0453c07
勒沙婆此云苦行以算數為聖法造經有十萬偈名 421 X20n0360_p0453c08
尼乾子此等諸論說學通事即是有漏神通外道耳 422 X20n0360_p0453c09
以無漏盡通故但有五通耳注云云者令如此釋也 423 X20n0360_p0453c10
四釋始終得益成就菩提故必定聽經云悉是如來 424 X20n0360_p0453c11
正遍知說者即十號中第一第三號也五釋教主勝 425 X20n0360_p0453c12
於釋梵故必定聽過諸梵天等者如來以無緣大悲 426 X20n0360_p0453c13
普覆法界眾生力故勝於梵天四無量心但在大千 427 X20n0360_p0453c14
眾生也如來以難行苦行曠劫利物力故勝於帝釋 428 X20n0360_p0453c15
一世所修易行之十善也六釋諸法之本故必定聽 429 X20n0360_p0453c16
經云世出世間皆因此經者止觀引大經云一切世 430 X20n0360_p0453c17
間外道經書皆是佛說非外道說又引此經云一切 431 X20n0360_p0453c18
世間所有善論皆因此經若深識世法即是佛法輔 432 X20n0360_p0453c19
行云大經光明並云世法即出世法然兩經語同而 433 X20n0360_p0453c20
有顯密大經在於法華之後已開權竟是故顯說金 434 X20n0360_p0453c21
光明中但云世間皆因此經斯乃密示又大經雖云 435 X20n0360_p0453c22
是佛所說仍不云所即是妙理深識世法即出世法 436 X20n0360_p0453c23
一一世法無不為令眾生出世是故云耳又今文句 437 X20n0360_p0453c24
科目既云諸法之本何殊淨名從無住本立一切法 438 X20n0360_p0454a01
故知今經從於法性無住之本立一切法而一切法 439 X20n0360_p0454a02
皆因今經法性之本而立故也故淨名疏云從無住 440 X20n0360_p0454a03
本立一切法即是世間三界六道紛然而有則立世 441 X20n0360_p0454a04
間一切諸法若解無住即有四種出世聖法(云云)。 442 X20n0360_p0454a05
次釋如來述成文為二初標科次從初番下釋義文 443 X20n0360_p0454a06
為二初釋述成舉興勸不弘則衰等者以舉興勸乃 444 X20n0360_p0454a07
是弘經所以不弘則知是衰故無可述也言前番者 445 X20n0360_p0454a08
即初番也則兩述成者意云初番自含興衰兩種述 446 X20n0360_p0454a09
成故而與安樂下出兩種述成也次釋述成正勸注 447 X20n0360_p0454a10
云云者四王白佛正勸之文雖有六段不出聽經故 448 X20n0360_p0454a11
佛述成但舉弘經利益眾生任運收於前之六段令 449 X20n0360_p0454a12
示此意故注云云耳擾(而沼切)亂也恬(徒兼切)亦請也 450 X20n0360_p0454a13
六釋第六番白佛說偈頌德文為二初分文次釋義 451 X20n0360_p0454a14
文為二初經家敘次夫三身下正釋白佛文為三初 452 X20n0360_p0454a15
釋四王說偈歎又為三。 453 X20n0360_p0454a16
初釋歎三身文為二初標示次依文下解釋又為二 454 X20n0360_p0454a17
初釋別言依文者依經文也言是別者別對三身也 455 X20n0360_p0454a18
是故乃以空及日月對於三身然經文中但舉日月 456 X20n0360_p0454a19
而空可知故不煩文良以日月必依空故故不可執 457 X20n0360_p0454a20
經無空字便謂不名依文是別況下文云佛真法身 458 X20n0360_p0454a21
猶如虛空故今依文空是法身亦何乖爽法身無相 459 X20n0360_p0454a22
故猶如虛空報智昭了故如日暉曜應用無染故如 460 X20n0360_p0454a23
月清淨次釋通文為二初依今文意釋空及日月別 461 X20n0360_p0454a24
對爾通則不然何者日雖是報必依於空及現於水 462 X20n0360_p0454b01
是故佛日別雖屬報通亦具三佛日既爾佛月及空 463 X20n0360_p0454b02
準例可知然空復含兩種之三故云空是法身日中 464 X20n0360_p0454b03
空是報身水中空是應身月亦如是者應例上云空 465 X20n0360_p0454b04
是法身月中空是報身水中空是應身也次依結歎 466 X20n0360_p0454b05
文釋中云空是法身者以結歎中經文顯云佛真法 467 X20n0360_p0454b06
身猶如虛空月是報身等者經文既云應物現形如 468 X20n0360_p0454b07
水中月故知水月即是應身天上之月即是報身若 469 X20n0360_p0454b08
無天月何有水月報身上冥復能下應良由於此日 470 X20n0360_p0454b09
是報身等者經但云燄不言日者良以燄是日之光 471 X20n0360_p0454b10
燄舉燄知日故以燄為應以日為報日必依空報必 472 X20n0360_p0454b11
冥法是故以空為法身也化法等者經云如化必兼 473 X20n0360_p0454b12
於三故以化法而為法身化主是報化事是應孤山 474 X20n0360_p0454b13
云化法即是變化之術化主即是有術之人化事即 475 X20n0360_p0454b14
是所變之物雖復別說義則通融等者經文雖復別 476 X20n0360_p0454b15
說水月及如燄等其義必通天上日月及化法等若 477 X20n0360_p0454b16
不爾者經文那云無有障礙既無障礙故知即是其 478 X20n0360_p0454b17
義融通也經云佛日暉曜放千光明者起世經云日 479 X20n0360_p0454b18
有五百光下照五百光傍照故云千光也若準最勝 480 X20n0360_p0454b19
王則是千日光故彼經云佛面猶如淨滿月亦如千 481 X20n0360_p0454b20
日放光明。 482 X20n0360_p0454b21
次釋歎身相文為二初標科次初一行下釋義文為 483 X20n0360_p0454b22
二初正釋經文自為五初釋歎上兩相言上兩相者 484 X20n0360_p0454b23
以目與齒兩相在於身分最上故也經云如蓮華根 485 X20n0360_p0454b24
者爾雅云荷芙渠(別名芙蓉河東呼荷)其莖茄 486 X20n0360_p0454c01
(音加)其葉蕸(音遐)其 487 X20n0360_p0454c01
本蔤(音密蔤者莖下白蒻在泥中者)其華菡萏 488 X20n0360_p0454c02
(上戶感切下徒感切)其蓮實(蓮謂 489 X20n0360_p0454c02
房也)其根藕其中的(蓮中子也)的中薏(音 490 X20n0360_p0454c03
憶薏中心苦者)次釋歎智 491 X20n0360_p0454c03
斷兩德謂智三昧者智淵無邊即智德也淵深也百 492 X20n0360_p0454c04
千三昧即斷德也故止觀中以止為斷德即百八三 493 X20n0360_p0454c05
昧以觀為智德即摩訶般若三釋歎下兩相足下平 494 X20n0360_p0454c06
滿者即足下平安如奩底也千輻相現者即足下千 495 X20n0360_p0454c07
輻輪相也足指網縵(莫半切說文云繒無文也) 496 X20n0360_p0454c08
等者法界次第云 497 X20n0360_p0454c08
手足指合縵網勝餘人故舉喻云猶如鵝王也若爾 498 X20n0360_p0454c09
此科兩行亦可云三相謂平滿是一千輻是二足指 499 X20n0360_p0454c10
是三(云云)四釋絕言歎五釋結歎文皆可見夫相好下 500 X20n0360_p0454c11
次簡示云相好不獨在應報法亦通等者以由經中 501 X20n0360_p0454c12
五行半文是歎身相此歎身相文既云如來面目及 502 X20n0360_p0454c13
智淵三昧等故知此之五行半經歎相好文不獨在 503 X20n0360_p0454c14
於應身亦通報身法身也莊嚴父母生身等者此如 504 X20n0360_p0454c15
前解金龍尊王讚佛中云生身佛相如林微園舉手 505 X20n0360_p0454c16
攀樹化右脅生相相炳明決定成佛即生身相也尊 506 X20n0360_p0454c17
特身相如釋論云巍巍堂堂如須彌山映臨大海不 507 X20n0360_p0454c18
同常身常光常相即報身相也法身佛相即無身之 508 X20n0360_p0454c19
身無相之相以一切智為頭第一義諦為髻十八空 509 X20n0360_p0454c20
舌三三昧腰(云云)即法身相也然前文云今經正讚尊 510 X20n0360_p0454c21
特身相上兼法性下攝生身處中而明讚者之巧今 511 X20n0360_p0454c22
文乃云歎於智斷即法身相又引下文結歎中云無 512 X20n0360_p0454c23
有障礙非獨專歎一種身相是故當知今五行半歎 513 X20n0360_p0454c24
身相文及下結歎兩處之文各具三身若結歎文具 514 X20n0360_p0455a01
於三身此即如前以空為法天月為應(云云)若五行半 515 X20n0360_p0455a02
歎身相文具三身者法身相好如文自指智淵無邊 516 X20n0360_p0455a03
百千三昧法身既爾尊特生身報應可知何者如來 517 X20n0360_p0455a04
面目齒白無垢足下平滿千輻相現既是生身丈六 518 X20n0360_p0455a05
相好若非尊特報智上冥將何下應是則報身尊特 519 X20n0360_p0455a06
相好更不煩文若不爾者經文但云如水中月文句 520 X20n0360_p0455a07
那云水月是應月是報邪況復經云佛功德山光明 521 X20n0360_p0455a08
晃耀如寶山王此與前文龍尊讚云佛光巍巍明燄 522 X20n0360_p0455a09
熾盛不亦同邪況義淨譯最勝王云佛身光耀等金 523 X20n0360_p0455a10
山清殊特無倫匹亦如妙高功德滿故我稽首佛山 524 X20n0360_p0455a11
王故知此文即是尊特報身相好矣文中既許讚於 525 X20n0360_p0455a12
智斷是法身相豈可不得指功德山光明晃耀以尊 526 X20n0360_p0455a13
特豈可不得指上兩相及下兩相以為生身然此生 527 X20n0360_p0455a14
身上下之相既是報智冥法身體而起大用則不可 528 X20n0360_p0455a15
以藏通偏真所見佛相業惑構造而釋此中生身相 529 X20n0360_p0455a16
也又尊特身前文既指如釋論說巍巍堂堂如須彌 530 X20n0360_p0455a17
山不同常身常光常相則不可云丈六相好機緣自 531 X20n0360_p0455a18
見無有分齊名報身相也又法身相前文既指一切 532 X20n0360_p0455a19
智為頭第一義諦為髻等則不可云大身小身多相 533 X20n0360_p0455a20
少相皆性本具名法身相也以今經云佛真法身猶 534 X20n0360_p0455a21
如虛空故也今經既爾諸經咸然故華嚴云一切法 535 X20n0360_p0455a22
無相是則真佛體大涅槃云法身非色質等諸經既 536 X20n0360_p0455a23
爾祖語豈乖故大師云法身無像實不假地所居等 537 X20n0360_p0455a24
(云云)故知法身是無身之身無相之相也況無相之相 538 X20n0360_p0455b01
是諸相之上何得聞於法身相好之言便作身相大 539 X20n0360_p0455b02
小而說妙玄文句既約二身三身解釋龍女偈讚之 540 X20n0360_p0455b03
文何不讀之輒將性具大身小身多相少相是法身 541 X20n0360_p0455b04
相邪斯蓋不知法身之體猶如虛空亦如明鏡如如 542 X20n0360_p0455b05
意珠法身之德具三十二如珠雨寶如鏡現像是故 543 X20n0360_p0455b06
須知現像乃是妙有事用鏡體乃是真空本理欲彰 544 X20n0360_p0455b07
真空之體具於妙有事用故說法身具於應身三十 545 X20n0360_p0455b08
二相八十種好耳故金剛錍明體德云身說土說大 546 X20n0360_p0455b09
小一多亦復如是體德雖然大小一多含攝無礙而 547 X20n0360_p0455b10
第一義真空之體一法尚不可得豈有大小一多乎 548 X20n0360_p0455b11
他既不知故聞法身相好寂滅便謂同於小乘偏真 549 X20n0360_p0455b12
豈今經中四天王讚小乘之理偏空法身謂之法身 550 X20n0360_p0455b13
如虛空邪豈四天王讚詞同於外道斷見邪由是言 551 X20n0360_p0455b14
之四明建立三身之義既違聖旨難可承用後學迷 552 X20n0360_p0455b15
深人情結託自謂道真誠可悲矣。 553 X20n0360_p0455b16
偈初標下三釋結歎文為三初正釋偈初標佛月者 554 X20n0360_p0455b17
即偈初云佛月清淨也今先結佛月為三身者如前 555 X20n0360_p0455b18
指此結歎文云空是法身月是報身水月是應身也 556 X20n0360_p0455b19
次結三身通融無有障礙等並如前文所說也言四 557 X20n0360_p0455b20
身者化應二身但是開合何者合則化應其體大同 558 X20n0360_p0455b21
開則應身同於始終化身乃是無而欻有言皆具者 559 X20n0360_p0455b22
謂經中云如化如燄水月虛空一一無不皆具三身 560 X20n0360_p0455b23
此義具如前文已說若具三身即具四身無有障礙 561 X20n0360_p0455b24
良由於此禮於佛月者即稽首佛月也既禮佛月佛 562 X20n0360_p0455c01
日佛化則可知矣言稽首者謂首至地也問今經既 563 X20n0360_p0455c02
云佛真法身猶如虛空荊谿那云非謂大虛名為圓 564 X20n0360_p0455c03
佛答非謂太虛名為圓佛已如前文通序記中點示 565 X20n0360_p0455c04
所以又復須知凡所引喻不必盡取或取小分或取 566 X20n0360_p0455c05
多分或復全取何者今經歎於法身之體無相周遍 567 X20n0360_p0455c06
雖如虛空然而體德具一切相須以明鏡現像喻之 568 X20n0360_p0455c07
故淨名記明下三土即是寂光乃云若爾三尚遍有 569 X20n0360_p0455c08
三外虛通何得不有又問若爾虛通之有為與太虛 570 X20n0360_p0455c09
同邪異邪答若同太虛那遍三土若異太虛豈得通 571 X20n0360_p0455c10
三問三土之外何殊太虛答遍同理別應知遍同雖 572 X20n0360_p0455c11
如虛空理別復如明鏡現像是故寂光法身理通如 573 X20n0360_p0455c12
鏡如器三土報應事用別異如像如飯故荊谿云夫 574 X20n0360_p0455c13
以事喻法皆是分喻於中鏡喻其意最親異乎伊字 575 X20n0360_p0455c14
三點首羅三目故不可以體德鏡像諸相宛然妨於 576 X20n0360_p0455c15
體量如空無相矣故法華云微妙淨法身具相三十 577 X20n0360_p0455c16
二即法身之德具應用之相也今經謂之佛真法身 578 X20n0360_p0455c17
猶如虛空即法身之體量同虛空無所不遍也二經 579 X20n0360_p0455c18
之旨意必融通以體性體量體德三義舉一即三非 580 X20n0360_p0455c19
前非後故也故混而不雜離亦不分雖一一遍亦無 581 X20n0360_p0455c20
所在幸希後德試為詳之次品初下明初後辭異意 582 X20n0360_p0455c21
同所言歎經又言歎體等者以初歎經文自有三即 583 X20n0360_p0455c22
歎體等故茲云爾歎經是法讚佛是人人法雖分其 584 X20n0360_p0455c23
理無別故體宗用即是三身若非天辯孰臻斯妙問 585 X20n0360_p0455c24
空譬下三料簡中文有三番初番簡於空譬法身文 586 X20n0360_p0456a01
自為二初問可解次答中言亦不作非月者非月即 587 X20n0360_p0456a02
是水中月也水月喻應故云非報也中道法身雙非 588 X20n0360_p0456a03
報應故云法不作報亦不作非執也法身雙非其意 589 X20n0360_p0456a04
雖爾然而報應不離法身故云報非報必依於法也 590 X20n0360_p0456a05
次番簡於月譬報身文亦為二初問中言影非影者 591 X20n0360_p0456a06
影譬勝應也非影譬劣應也月不作影亦不作非影 592 X20n0360_p0456a07
者即報身不作勝應劣應也次答文中應引前文壽 593 X20n0360_p0456a08
量中云法身非身非不身智既應冥亦非身非不身 594 X20n0360_p0456a09
以解此文報智與夫法身相冥法報一體並皆雙非 595 X20n0360_p0456a10
由斯乃顯問中云月亦是法身不須疑也孤山云非 596 X20n0360_p0456a11
影是機四明云非影是化九法界身恐非今文之意 597 X20n0360_p0456a12
也注云云者既簡法報亦須簡應即是簡於水月譬 598 X20n0360_p0456a13
應也若欲簡者應如法華文句云應身同緣緣長同 599 X20n0360_p0456a14
長緣促同促云云自彼於我何為文句記云此有三 600 X20n0360_p0456a15
意初明功能次緣長下明於應用三云云下明應即 601 X20n0360_p0456a16
體應既即體豈非應身亦是法界邪。 602 X20n0360_p0456a17
三簡動不動譬機文亦為二初並意者並謂比並亦 603 X20n0360_p0456a18
相並也影不作動與不動者譬應不作機與非機也 604 X20n0360_p0456a19
以動則非機不動是機故也動不動必依於水者以 605 X20n0360_p0456a20
動不動不離於水故也水亦是法界邪者問法報應 606 X20n0360_p0456a21
三既皆是法界眾生機感亦是法界乎次答為二初 607 X20n0360_p0456a22
正答機有生熟動則喻生不動喻熟生熟雖分然皆 608 X20n0360_p0456a23
可化故動不動並譬於機大經既云一切諸法中悉 609 X20n0360_p0456a24
有安樂性是故水譬機是法界有何所妨以由安樂 610 X20n0360_p0456b01
之性即是法界故也又淨度下次引證者淨度三昧 611 X20n0360_p0456b02
經有三卷舊錄或謂是偽大周錄中方乃編之入藏 612 X20n0360_p0456b03
耳機為法界者平等大慧常鑑法界由生性具非權 613 X20n0360_p0456b04
非實為權實機故得眾生機為法界眾生既爾諸佛 614 X20n0360_p0456b05
例然以佛果具非權非實為權實應是故應亦名為 615 X20n0360_p0456b06
法界物機應契身土無偏同常寂光無非法界不其 616 X20n0360_p0456b07
然乎。 617 X20n0360_p0456b08
次釋如來偈答文為二初經家敘次佛答下正釋又 618 X20n0360_p0456b09
為二初敘意標科佛能說法者說金光明體宗用等 619 X20n0360_p0456b10
微妙之法也法能成佛者由體宗用之法能成如來 620 X20n0360_p0456b11
三種身也佛三種身從方等生斯之謂也法能成立 621 X20n0360_p0456b12
一切凡聖者從於法性無住之本能立世間及出世 622 X20n0360_p0456b13
間若凡若聖之人故也次初一行下隨文釋義文為 623 X20n0360_p0456b14
三初釋歎經體以答法身次釋歎經宗以答報身三 624 X20n0360_p0456b15
釋歎經用以答應身。 625 X20n0360_p0456b16
三釋四王歡喜發誓經云悲喜者悲昔不聞喜今得 626 X20n0360_p0456b17
聞也喜之極故所以感激涕(他〔初〕切目汁也 627 X20n0360_p0456b18
)淚(力遂切)交流者 628 X20n0360_p0456b18
交字恐誤應作橫字以大經是讖公所譯而彼經中 629 X20n0360_p0456b19
乃云橫流又如文選王粲登樓賦云悲舊鄉之擁隔 630 X20n0360_p0456b20
兮涕橫墜而未禁舉身戰動胑節怡解者怡者和悅 631 X20n0360_p0456b21
也解胡買切舒散也。 632 X20n0360_p0456b22
  釋大辯品 633 X20n0360_p0456b23
初釋品題為二初通明四辯文為二初標列次無漏 634 X20n0360_p0456b24
下解釋無漏屬空即三藏教三乘自行琩F是假即 635 X20n0360_p0456c01
是通教菩薩利他雙辯空假即別菩薩日利兼人中 636 X20n0360_p0456c02
道雙非復能雙照即是圓教故名大辯故文句釋平 637 X20n0360_p0456c03
等大慧云中道理等故名平等此理高廣故名為大 638 X20n0360_p0456c04
平等雙照故名大慧若準法界次第明四無礙辯者 639 X20n0360_p0456c05
謂義法辭樂說也亦名四無礙智良以菩薩於此四 640 X20n0360_p0456c06
法智慧捷疾分別了了通達無滯是故皆名無礙智 641 X20n0360_p0456c07
也況下正釋大辯天云住於智慧莊嚴法門又下釋 642 X20n0360_p0456c08
經云以樂說辯加於法師等故知大辯不異四無礙 643 X20n0360_p0456c09
智也義無礙智者知諸法義了了通達無滯也又 644 X20n0360_p0456c10
知一切義皆入實相義也法無礙智者法名一切 645 X20n0360_p0456c11
義名字為知一切義故智慧通達諸法名字分別 646 X20n0360_p0456c12
無滯故也辭無礙智者以語言名字義種種莊嚴言 647 X20n0360_p0456c13
語隨其所應能令得解也樂說無礙智者菩薩於 648 X20n0360_p0456c14
一字中能說一切字一語中能說一切語一法中能 649 X20n0360_p0456c15
說一切法於所說法皆是真實隨可度者而有所益 650 X20n0360_p0456c16
(云云)。 651 X20n0360_p0456c17
此天住下次別釋大辯文為二初約自行釋以自在 652 X20n0360_p0456c18
下次約化他釋又為二初正釋悅即世界宜即為 653 X20n0360_p0456c19
人對即對治悟即第一義此四悉文中皆言一二 654 X20n0360_p0456c20
三四者即初文中通明四辯也次對佛下結示立品 655 X20n0360_p0456c21
之意良以加於說者不出以自在力為悅眾生等故 656 X20n0360_p0456c22
也。 657 X20n0360_p0456c23
文為三下次釋品文自分為二初分文皆言加者加 658 X20n0360_p0456c24
謂加被即是與其大辯力等名為加被耳次釋義文 659 X20n0360_p0457a01
為三初釋以大辯力加益法師樂說與辭如上已示 660 X20n0360_p0457a02
大智是義辯者由智方能知諸法義故也總持是法 661 X20n0360_p0457a03
辯者法含持軌總攝故也最勝王經云大辯財天女 662 X20n0360_p0457a04
依高山頂勝住處葺茅為室在中居痤眾n草以為 663 X20n0360_p0457a05
衣在處常翹於一足常以八臂自莊嚴各持弓箭刀 664 X20n0360_p0457a06
槊斧長杵鐵輪并罥索端正樂觀如滿月言詞無滯 665 X20n0360_p0457a07
出雅音(云云)次釋以感應力加於化道能化所化永永 666 X20n0360_p0457a08
不絕皆由天以感應力加故也三釋以行力加於聽 667 X20n0360_p0457a09
者行始為因行終為果從因至果皆由天以行力加 668 X20n0360_p0457a10
之文言雖略者謂此品文望於諸品此文最略也誓 669 X20n0360_p0457a11
願甚深者謂以大辯感應行力加被令其從因至果 670 X20n0360_p0457a12
豈非誓願甚深為益大矣乎。 671 X20n0360_p0457a13
  釋功德天品 672 X20n0360_p0457a14
初釋品題者最勝王云大吉祥天女品孤山云智既 673 X20n0360_p0457a15
有三福能助智以嚴本理故福亦三應知智即三般 674 X20n0360_p0457a16
若福即三解脫所嚴所顯即是三身若總若別皆金 675 X20n0360_p0457a17
光明之異名耳故知大辯及以功德咸具三法悉備 676 X20n0360_p0457a18
二嚴為引遍好各立一名耳攝一切法者能攝所攝 677 X20n0360_p0457a19
必生歡喜即世界也所須無之豈不生善即為人也 678 X20n0360_p0457a20
思惟深義能破偏淺即對治也速成菩提由於頓悟 679 X20n0360_p0457a21
即第一義也。 680 X20n0360_p0457a22
此是天王下次釋品文為二初敘意標科次一從下 681 X20n0360_p0457a23
隨文釋義文為六。 682 X20n0360_p0457a24
初釋發誓以四事資給法師言四事者即指經云衣 683 X20n0360_p0457b01
服飲食臥具醫藥也經云我當隨其所須之物等者 684 X20n0360_p0457b02
此由法師內觀無量甚深法性第一義空忘於生法 685 X20n0360_p0457b03
性相之執外隨物宜流通大乘金光明典說法開導 686 X20n0360_p0457b04
故功德天誓以四事而資給之以功德天尊重大乘 687 X20n0360_p0457b05
甚深妙典故隨所須令無所乏耳然在家者若能受 688 X20n0360_p0457b06
持此金光明供養三寶亦為天力之所護念故能增 689 X20n0360_p0457b07
長金銀珍寶穀米牛羊苟或內闕觀空外乖開導不 690 X20n0360_p0457b08
恭敬供養三寶唯貪四事但慕七珍懇禱於功德天 691 X20n0360_p0457b09
神以望於所須之物亦猶緣木而求魚也是以大經 692 X20n0360_p0457b10
明於聖行先持淨戒次修定慧觀四聖諦苦集滅道 693 X20n0360_p0457b11
生死根本七種之苦世間眾生貪著生相厭患老死 694 X20n0360_p0457b12
菩薩不爾觀於初生已見過患如有女人顏貌端正 695 X20n0360_p0457b13
入於他舍主人問言汝為是誰女人答言是功德天 696 X20n0360_p0457b14
主人復問汝所至處為何所作女天答言我所至處 697 X20n0360_p0457b15
能與金銀種種寶物主人聞已心生歡喜即便燒香 698 X20n0360_p0457b16
恭敬禮拜復於門外見一女人形容醜陋主人問言 699 X20n0360_p0457b17
汝為是誰女人答言我名黑暗我所至處能令其家 700 X20n0360_p0457b18
財寶衰耗主人聞已即便驅逐此女報云汝家中者 701 X20n0360_p0457b19
即是我姊我常與姊進止共俱汝若驅我亦應逐彼 702 X20n0360_p0457b20
主人即言若有如是好惡事者我皆不用各隨意去 703 X20n0360_p0457b21
是時二女至一貧家貧人歡喜俱請令住菩薩亦爾 704 X20n0360_p0457b22
不願生天以生當有老病死故是以俱棄曾無受心 705 X20n0360_p0457b23
凡夫愚人不知過患是故貪受生死二法由是而知 706 X20n0360_p0457b24
不觀甚深第一義空流通大乘唯慕天神四事資給 707 X20n0360_p0457c01
即同凡愚貪著生死姊妹相隨興已復表與夫眾魔 708 X20n0360_p0457c02
為害一揆庶幾後德一為思之(云云)。 709 X20n0360_p0457c03
次釋福德之由者由於過去寶華琉璃佛所種善根 710 X20n0360_p0457c04
故方能今日隨所利益也如來等者菩薩善戒經云 711 X20n0360_p0457c05
無虛妄名如來良福田名應供知法界名正遍知具 712 X20n0360_p0457c06
三明名明行足不還來名善逝知眾生國土名世間 713 X20n0360_p0457c07
解無與等名無上士調他心名丈夫為眾生眼名天 714 X20n0360_p0457c08
人師知三聚名為佛壞波旬名婆伽婆七寶者準大 715 X20n0360_p0457c09
論中金銀琉璃車磲頗梨赤珠碼瑙名為七寶然此 716 X20n0360_p0457c10
七寶經論之中出沒不定或沒頗梨出琥珀或除珊 717 X20n0360_p0457c11
瑚取赤珠大論云金出沙石赤銅中銀出燒石中珊 718 X20n0360_p0457c12
瑚珠名也說文云生海中其色赤真珠出魚腹中竹 719 X20n0360_p0457c13
中蛇腦中硨磲色青白碼瑙色或白或青如馬之腦 720 X20n0360_p0457c14
故以名之後人或加石加玉而作耳琥珀者珠名也 721 X20n0360_p0457c15
博物誌云松脂入地千年化為茯苓茯苓千年化為 722 X20n0360_p0457c16
琥珀廣誌云生地中其上及傍不生草木深者八九 723 X20n0360_p0457c17
尺如斛削去皮中是琥珀也璧者瑞玉也外圓象天 724 X20n0360_p0457c18
內方象地珂者石次玉也亦碼瑙潔白如雪者也亦 725 X20n0360_p0457c19
螺屬生海中貝者海介蟲也爾雅云貝居陸贆(音標)在 726 X20n0360_p0457c20
水者蜬(音含)大者﹝魚*元﹞(音抗大具如 727 X20n0360_p0457c21
車磲)小者鯖(音〔積〕)。 728 X20n0360_p0457c21
三釋勸示行法注云云者令對經文分於廣略從若 729 X20n0360_p0457c22
有人下至所須之物即略示也從於此北方下即廣 730 X20n0360_p0457c23
示也又此行法具如百錄中明金光明懺悔故注云 731 X20n0360_p0457c24
云耳經云有城名阿尼曼陀者最勝王云城名有財 732 X20n0360_p0458a01
蓋華梵立出耳有最勝園名金幢七寶等者最勝王 733 X20n0360_p0458a02
云有勝殿七寶所成耳散灑諸方者最勝王云散擲 734 X20n0360_p0458a03
餘方施諸神等爾時當說如是章句以此明之未施 735 X20n0360_p0458a04
食時未可誦咒今時諸處於道場內先誦咒者恐乖 736 X20n0360_p0458a05
行法最勝王云即當誦咒召請於我故知須於施食 737 X20n0360_p0458a06
之所誦咒散食雖違眾人余依法也(云云)法華文句云 738 X20n0360_p0458a07
咒是鬼神王名稱其王名部落敬主不敢為非世界 739 X20n0360_p0458a08
意也又咒者如軍中密號唱號相應無所訶問為人 740 X20n0360_p0458a09
意也又咒者密默治惡對治意也又咒是諸佛密語 741 X20n0360_p0458a10
第一義意也為此義故皆存本音譯人不翻蓋由此 742 X20n0360_p0458a11
也若竺法護譯正法華乃翻神咒文句記中破之(云云) 743 X20n0360_p0458a12
言章句者最勝王云法句諸經亦云真言又云陀羅 744 X20n0360_p0458a13
尼章謂章段句謂句逗真言即是真誠法言陀羅尼 745 X20n0360_p0458a14
者此云總持惡不起善不失世界意也又云遮持能 746 X20n0360_p0458a15
持善能遮惡為人對治意也又能遮邊惡能持中善 747 X20n0360_p0458a16
第一義意也言灌頂者孤山云以法性水灌十地頂 748 X20n0360_p0458a17
受法王職今密談此法故云灌頂也今謂三十二相 749 X20n0360_p0458a18
中佛頂相最勝一切真言中佛頂真言第一(此文出藏將中 750 X20n0360_p0458a19
路字函經)必定等者最勝王云是灌頂法句定成就句真 751 X20n0360_p0458a20
實之句無虛誑句是平等行於諸眾生是正善根今 752 X20n0360_p0458a21
云中者中即正也八戒者此在家戒也南山引薩婆 753 X20n0360_p0458a22
多云從五眾受必無人者但心念口言自皈三寶我 754 X20n0360_p0458a23
持八戒亦得大論云受一日戒法長跪合掌應作是 755 X20n0360_p0458a24
言我某甲今一日一衣皈依佛(法僧例然)為淨行優婆塞 756 X20n0360_p0458b01
(三說)某甲皈依佛竟(法僧例然)我某甲身 757 X20n0360_p0458b02
口意業過去今生 758 X20n0360_p0458b02
如是罪業今日誠心懺悔三業清淨受行八齊次為 759 X20n0360_p0458b03
說相云一如諸佛盡壽不殺某甲一日一夜不殺生 760 X20n0360_p0458b04
亦如是次不盜三不婬四不妄語五不飲酒六不坐 761 X20n0360_p0458b05
高大床七不著華鬘瓔珞及香塗身重衣八不自歌 762 X20n0360_p0458b06
舞作樂及故往觀聽並準最初不殺戒說(云云)如是已 763 X20n0360_p0458b07
受八戒如諸佛盡壽不過中食我某甲一日一夜不 764 X20n0360_p0458b08
過中食亦然(云云)是名八支齊法(云云)阿蘭若此云閑靜 765 X20n0360_p0458b09
此有二種一空迥地二空迥住處及閑靜伽藍(云云)。 766 X20n0360_p0458b10
四釋誓臨影響。 五釋要(平聲)求同行經文可見。 六 767 X20n0360_p0458b11
釋別示皈敬最勝王經此皈敬文在誦咒前同一梵 768 X20n0360_p0458b12
文誰是誰非(云云)。 769 X20n0360_p0458b13
  釋堅牢地神品 770 X20n0360_p0458b14
初釋品題文為二初正釋又為二。 771 X20n0360_p0458b15
初約四悉總釋四字上諸天者四王等也此天者地 772 X20n0360_p0458b16
神也善權方便等者維摩經云智度菩薩母方便以 773 X20n0360_p0458b17
為父一切眾導師無不由是生應知善權即是方便 774 X20n0360_p0458b18
故竺法護譯正法華名善權品什譯妙經名方便品 775 X20n0360_p0458b19
故知善權即方便也權必對實故云善實言智度者 776 X20n0360_p0458b20
即實智也實智有能顯出法身之力如母能生也方 777 X20n0360_p0458b21
便者權智也權智外用能有成辦如父能營求長成 778 X20n0360_p0458b22
也故金剛般若云如來善護念諸菩薩即實智為母 779 X20n0360_p0458b23
也善付囑諸菩薩即權智為父也言一義者初世界 780 X20n0360_p0458b24
意也權實既異故屬世界耳陽是天覆喻於權智陰 781 X20n0360_p0458c01
是地載喻於實智卉是草之總名木是樹之都稱言 782 X20n0360_p0458c02
二義者次為人意也餘度各有所主者主猶對也如 783 X20n0360_p0458c03
檀對慳乃至第五禪定對散未亡未泯者以前五度 784 X20n0360_p0458c04
雖各有對若無第六般若遣蕩而惑累未亡塵勞未 785 X20n0360_p0458c05
泯亡者無也泯者滅也故須般若實智照了方得諸 786 X20n0360_p0458c06
法無相無名言三義者即對治意也言四義者無等 787 X20n0360_p0458c07
無上即是究竟第一義也。 788 X20n0360_p0458c08
智度下次約四德別釋四字即以堅牢地神四字別 789 X20n0360_p0458c09
對四德堅牢二字常德也地之一字樂淨二德也神 790 X20n0360_p0458c10
之一字我德也何者堅牢無變是故屬常地能荷負 791 X20n0360_p0458c11
不厭疲苦又能生物鮮潔無染故是樂淨神既陰陽 792 X20n0360_p0458c12
不測妙用無方豈非我德自在邪從此下次總結文 793 X20n0360_p0458c13
可見。 794 X20n0360_p0458c14
次此品下釋品文自分為二初敘意分文次從白佛 795 X20n0360_p0458c15
下隨文釋義文為三。 796 X20n0360_p0458c16
初釋地神白佛又為三初釋己身利益法味增長者 797 X20n0360_p0458c17
即指經云我聞法已得服甘露無上法味氣力增長 798 X20n0360_p0458c18
即指經云增益身力餘之六事對尋經文其意可解 799 X20n0360_p0458c19
言五果者一壽命二色三力四辯五安一期曰壽連 800 X20n0360_p0458c20
持曰命色謂顏色力謂力用辯謂詞辯安謂安寧又 801 X20n0360_p0458c21
大經明常住五果(云云)經云聚落者南山引十誦多論 802 X20n0360_p0458c22
云人民共住名為聚落韋昭注漢書云小鄉曰聚人 803 X20n0360_p0458c23
之所居也左傳云聚者眾也廣雅云落者居也眾所 804 X20n0360_p0458c24
共居故云聚落耳山澤者陂澤也釋名云下有水曰 805 X20n0360_p0459a01
澤也言宿衛者宿夜衛護也師子座者約所表說非 806 X20n0360_p0459a02
謂作於師子之形故大論云佛為人中師子故佛所 807 X20n0360_p0459a03
坐名師子座佛之所說名師子吼諸聲聞人述佛所 808 X20n0360_p0459a04
說尚得名為作師子吼況佛菩薩乎(云云)言金剛際等 809 X20n0360_p0459a05
者最勝王云金剛輪際故大論釋金剛座云土在金 810 X20n0360_p0459a06
輪上金輪在金剛上從金剛際出如蓮華臺直上持 811 X20n0360_p0459a07
菩薩坐處令不陷沒以是故此道場坐處名為金剛 812 X20n0360_p0459a08
(云云)次釋眷屬利益如文可見經云縱廣者縱字平聲 813 X20n0360_p0459a09
南北曰縱東西曰廣廣者橫也三釋報恩增長亦如 814 X20n0360_p0459a10
文可解經云一四句偈者以一四句而為一偈是故 815 X20n0360_p0459a11
謂之一四句偈增一集云隨取經中要偈如四諦之 816 X20n0360_p0459a12
流是也是故諸經無不皆云乃至受持一四句偈人 817 X20n0360_p0459a13
不見之便生局執(云云)。 818 X20n0360_p0459a14
次釋如來述成文為二初標科次一約下釋義文為 819 X20n0360_p0459a15
二初釋述成聞經增長即是述前八事之中初聞法 820 X20n0360_p0459a16
法故味增長也從天世至出世等者此取次文以廣 821 X20n0360_p0459a17
今文耳何者次文既云欲界天女共相娛樂日夜常 822 X20n0360_p0459a18
受不思議等故知今文三十三天亦乃日夜常受不 823 X20n0360_p0459a19
可思議妙樂經文既云不可思議豈非出乎次釋述 824 X20n0360_p0459a20
成供養增長即是述前八事之中第七事也注云云 825 X20n0360_p0459a21
者意令提於初文來此說之耳。 826 X20n0360_p0459a22
三釋地神發誓弘經文為二初標科次從一誓護下 827 X20n0360_p0459a23
隨釋文為三初釋誓護說法者次釋誓護化道不絕 828 X20n0360_p0459a24
三釋誓護聽法者。 829 X20n0360_p0459b01
  釋散脂鬼神品 830 X20n0360_p0459b02
初釋品顯文為三初翻名言梵音者彼土元是梵天 831 X20n0360_p0459b03
之種還作梵語及以梵書具如大部補注中示(云云)最 832 X20n0360_p0459b04
勝王云僧慎爾耶藥叉大將品而彼經文云我名正 833 X20n0360_p0459b05
了知故知彼題存梵彼文存華是故彼經云了知即 834 X20n0360_p0459b06
今經云我知一切法等也。 835 X20n0360_p0459b07
密有下次釋義文為二初正釋注云云者令將四義 836 X20n0360_p0459b08
以對四悉謂聞密名世界歡喜見行密行為人生善 837 X20n0360_p0459b09
用於密智對治破惡證於密理入第一義又下文中 838 X20n0360_p0459b10
委談密義故注云云蓋北方下次明所屬文為二初 839 X20n0360_p0459b11
正明所屬又為二初明屬於北方蓋者發語之端也 840 X20n0360_p0459b12
此散脂修摩蓋屬北方多聞天王下大將耳是故經 841 X20n0360_p0459b13
云散脂鬼神大將也次示餘三方北方既爾三方如 842 X20n0360_p0459b14
何故此示之次管領下兼示所管者上明所屬蓋言 843 X20n0360_p0459b15
大將屬於天主耳今明所管乃是大將所領部從耳 844 X20n0360_p0459b16
於中為二初標次釋又為二初準孔雀經管領等者 845 X20n0360_p0459b17
以由經云及二十八部故釋顯中散脂大將乃兼示 846 X20n0360_p0459b18
於所管領耳言六方者東南西北上下也方者正也 847 X20n0360_p0459b19
言四維者東南西南西北東北也維者隅也部謂部 848 X20n0360_p0459b20
伍部類也次引說者釋說者者解說此經之人也者 849 X20n0360_p0459b21
即是人也故地水等五皆有鬼神所主故云五部耳 850 X20n0360_p0459b22
聞經下三結示注云云者應具四悉且約世界故云 851 X20n0360_p0459b23
歡喜又復若約觀心釋者即指前釋四王品顯又北 852 X20n0360_p0459b24
方大將既發誓護於說者聽者餘三方大將豈不然 853 X20n0360_p0459c01
乎又天既發誓於前大將乃發誓於此有此諸意故 854 X20n0360_p0459c02
注云云耳。 855 X20n0360_p0459c03
文為四下次釋品文為二初分文次初段下釋義文 856 X20n0360_p0459c04
為四。 857 X20n0360_p0459c05
初釋發誓護持文為二初釋經家敘次釋正發誓。 858 X20n0360_p0459c06
次釋述有能護之德文為二初分文次釋義文為二 859 X20n0360_p0459c07
初釋標經云唯然者唯字上聲禮記曲禮云父召無 860 X20n0360_p0459c08
諾先生召無諾唯而起注云應辭唯恭於諾自當證 861 X20n0360_p0459c09
知者指於世尊也。 862 X20n0360_p0459c10
次釋述文為二初據義總釋又為二初智境正釋文 863 X20n0360_p0459c11
為三。 864 X20n0360_p0459c12
初分文示意經文三番皆稱世尊故知乃是智境乃 865 X20n0360_p0459c13
是正三種意也況初番云知一切法了一切法了知 866 X20n0360_p0459c14
之言豈非屬智述境述正尋經可解。 867 X20n0360_p0459c15
次神既下隨文釋義文為二初標示次智若下解釋 868 X20n0360_p0459c16
文為三。 869 X20n0360_p0459c17
初釋述智文為二初簡偏淺深等者即次第三智也 870 X20n0360_p0459c18
故別教十住從假入空破見思惑證一切智十行從 871 X20n0360_p0459c19
空出假破塵沙惑證道種智十迴向修中破無明登 872 X20n0360_p0459c20
初地證中道一切種智此之三智淺深前後則不名 873 X20n0360_p0459c21
為微妙秘密是故簡之次即一下顯圓又為二初正 874 X20n0360_p0459c22
明智密一智一切智等者四明云初句是空智次句 875 X20n0360_p0459c23
是假智今謂不然何者止觀中明不思議三智云一 876 X20n0360_p0459c24
智一切智即因緣所生法亦名為假名是道種智即 877 X20n0360_p0460a01
權智也一切智一智即我說即是空是一切智即實 878 X20n0360_p0460a02
智也非一非一切而一而一切即亦名中道義是一 879 X20n0360_p0460a03
切種智雙遮權實雙照權實也故此三智在一心中 880 X20n0360_p0460a04
會之彌分派之彌合是故名為不可思議不可思議 881 X20n0360_p0460a05
名為秘密故大經明秘密之藏(云云)次若得下例通經 882 X20n0360_p0460a06
文者謂若得向來三智之旨將此之意例通經文五 883 X20n0360_p0460a07
句則可知也言五句者知一切法一切緣法合為一 884 X20n0360_p0460a08
句也了一切法二句也知法分齊三句也如法安住 885 X20n0360_p0460a09
一切法如性四句也於一切法含受一切法五句也 886 X20n0360_p0460a10
五句一句者即一切智一智也一句五句者即一智 887 X20n0360_p0460a11
一切智也非一非五而一而五者中道雙遮雙照也 888 X20n0360_p0460a12
故止觀明不思議三智文後乃云一權一切權一實 889 X20n0360_p0460a13
一切實非一非一切非權非實等例於前文一空一 890 X20n0360_p0460a14
切空假中皆空總空觀也一假一切假空中皆假總 891 X20n0360_p0460a15
假觀也一中一切中假空皆中總中觀也輔行云釋 892 X20n0360_p0460a16
向三觀以成總相也三觀既爾三智亦然故知今文 893 X20n0360_p0460a17
五句一句即止觀云一空一切空假中皆空總空觀 894 X20n0360_p0460a18
也一句五句即止觀云一假一切假空中皆假總假 895 X20n0360_p0460a19
觀也非一非五而一而五即止觀云一中一切中空 896 X20n0360_p0460a20
假皆中總中觀也但須了知初文一智一切智等乃 897 X20n0360_p0460a21
是止觀正明三智今文例釋則是止觀釋向三觀成 898 X20n0360_p0460a22
於總相耳二意相成方能顯密四明斥云若指諸法 899 X20n0360_p0460a23
為一切者未必盡備以空假中為一切者更無遺餘 900 X20n0360_p0460a24
恐不可也。 901 X20n0360_p0460b01
問唯數唯密者永嘉宿覺大師既用天台宗旨何故 902 X20n0360_p0460b02
乃云一切數句非數句與吾靈覺何交涉答彼楞伽 903 X20n0360_p0460b03
經云數句非數句是帶方便之說故與圓頓靈覺敻 904 X20n0360_p0460b04
殊故宿覺云何交涉耳又復應知數及非數偏滯二 905 X20n0360_p0460b05
邊若滯二邊則非靈覺實相法身甚深源底又復若 906 X20n0360_p0460b06
乃定執數句及非數句則同魔外若乃離於性計執 907 X20n0360_p0460b07
已明於數句及非數句方成圓頓不思議法亦如中 908 X20n0360_p0460b08
論因緣生法即空假中定性四句則成戲論假名四 909 X20n0360_p0460b09
句方可為門乃得見道故楞伽經云數句非數句與 910 X20n0360_p0460b10
今文云唯數唯密皆是無名相中假名相說耳豈同 911 X20n0360_p0460b11
定計邪但未了者未離性執是故斥云與吾靈覺何 912 X20n0360_p0460b12
交涉耳故自行靈覺與假立不同故云自行唯在空 913 X20n0360_p0460b13
中化他三千赴物至述境中當更示之(云云)若謂今文 914 X20n0360_p0460b14
唯數唯密與永嘉云靈覺之旨無交涉者何故永嘉 915 X20n0360_p0460b15
宿覺集中用於天台圓頓教云三諦一境法身之理 916 X20n0360_p0460b16
痦M三智一心般若之明常照境智冥合解脫之應 917 X20n0360_p0460b17
隨機又云圓中三應須具偏中三應須簡有一無二 918 X20n0360_p0460b18
故不圓不圓故非性等此與今文圓妙之旨唯數唯 919 X20n0360_p0460b19
密及簡偏等不亦同乎況今文云唯數唯密非獨為 920 X20n0360_p0460b20
申散脂之名亦乃顯於大經三德秘密之理故今之 921 X20n0360_p0460b21
中委作三身三佛性等良由於此學禪高德試為思 922 X20n0360_p0460b22
之。 923 X20n0360_p0460b23
次若境文為二初簡偏前簡偏智既簡淺深次第今 924 X20n0360_p0460b24
簡偏境乃簡可知及以可說者應知淺深次第即是 925 X20n0360_p0460c01
可知可說但是變文以示其相耳是故偏教若境若 926 X20n0360_p0460c02
智可知可說淺深次第皆非圓妙不成秘密故須簡 927 X20n0360_p0460c03
之是故須知由智照境由境發智四句擬度並隨性 928 X20n0360_p0460c04
執俱是思議皆屬方便何者以圓境智是不思議照 929 X20n0360_p0460c05
者方照非方便教口說可窮照者應說非方便教智 930 X20n0360_p0460c06
照可了說者方說非方便教智照可窮說者應照非 931 X20n0360_p0460c07
方便教口說可了是故不同世謂頑境以為所照又 932 X20n0360_p0460c08
亦不同偏小妄心以為所照又亦不同假立真如以 933 X20n0360_p0460c09
為所照所照既爾能照然不可率爾具如止觀請尋 934 X20n0360_p0460c10
讀者常用照懷(云云)次不可智知下顯圓文為二初正 935 X20n0360_p0460c11
明境密不可智知等者不可作於由智照境等智而 936 X20n0360_p0460c12
知不可作於由智照境等識而識不可作於由智照 937 X20n0360_p0460c13
境等名而名不可作於由智照境等說而說以離性 938 X20n0360_p0460c14
執之過故不可以智知不可以識識不可以名名不 939 X20n0360_p0460c15
可以言說以由智知及識識等皆可思議是方便故 940 X20n0360_p0460c16
故離斯執名不思議乃是真實何者以第一義中一 941 X20n0360_p0460c17
法尚不可得何得作於智知識識等而得之邪是故 942 X20n0360_p0460c18
當知若有所得則濫群邪皆隨性過若能超達一異 943 X20n0360_p0460c19
縱橫則百慮都亡萬端成遣方名圓頓不可思議絕 944 X20n0360_p0460c20
待秘密微妙境界具如止觀(云云)次而約下例通經文 945 X20n0360_p0460c21
上文簡偏既乃離於由智照境等而今經文約於五 946 X20n0360_p0460c22
數而論密者以今之境例前之智則可知也則可知 947 X20n0360_p0460c23
者以由境智既得云一智一切等境亦例然智既得 948 X20n0360_p0460c24
云五句一句等境亦例然智既得云唯數唯密境亦 949 X20n0360_p0461a01
例然所以謂之例前可知也然須了知一智一切智 950 X20n0360_p0461a02
一境一切境等乃是約於悉檀因緣假立之耳故此 951 X20n0360_p0461a03
境智但有名字不在內外中間常自有等故知但是 952 X20n0360_p0461a04
為他遍立所以謂之一智一切智一境一切境等是 953 X20n0360_p0461a05
故經云我知一切法一切緣法了一切法乃至云我 954 X20n0360_p0461a06
現見不可思議智光不可思議智炬等唯數唯密故 955 X20n0360_p0461a07
知乃是不可思議無名相中假名相說亦可得云智 956 X20n0360_p0461a08
能照境境能照智更互相照無所妨礙以心亦能照 957 X20n0360_p0461a09
能所俱心心體俱遍心心相照於理甚明故不可思 958 X20n0360_p0461a10
議境初云境即是觀以是得為四句分別境照於境 959 X20n0360_p0461a11
境照於智智照於境智照於智是故若不先蕩性計 960 X20n0360_p0461a12
然後明於悉檀假立則同魔外將何以明不可思議 961 X20n0360_p0461a13
智光等邪文句記云若無因緣尚不殊外計良由於 962 X20n0360_p0461a14
此人不見之如何領解散脂修摩此翻為密如何傳 963 X20n0360_p0461a15
授止觀之法故龍樹作論申於佛意先以不可得空 964 X20n0360_p0461a16
洗蕩封著淨諸法已然後點空廣說諸法結四句相 965 X20n0360_p0461a17
此語虛立亦無住著如病除已乃可進食食乃消化 966 X20n0360_p0461a18
故淨名云善能分別諸法相於第一義而不動文字 967 X20n0360_p0461a19
性離即是解脫非離文字別有解脫如何計著發顯 968 X20n0360_p0461a20
便言由智照境由境發智根本之惑尚自未除而今 969 X20n0360_p0461a21
又更對於新執其猶長冰又乃增水豈不增結何可 970 X20n0360_p0461a22
消融具如止觀義例纂要(云云)。 971 X20n0360_p0461a23
次若對下釋述正者應知上文先智次境恐謂境智 972 X20n0360_p0461a24
前後隔別故此述正融前境智令皈一揆即智外無 973 X20n0360_p0461b01
境境外無智境智一如無前無後皆是法界方得名 974 X20n0360_p0461b02
為正解正觀得正分別正解於緣正能覺了也於中 975 X20n0360_p0461b03
為二初簡偏對邪明正等者對於生死魔外之邪以 976 X20n0360_p0461b04
明涅槃真空之正復更對此有無二邊說於中道故 977 X20n0360_p0461b05
此涅槃正則非正此離邊中則非是中以由淺深次 978 X20n0360_p0461b06
第故也故非融妙不思議密次即邪下顯圓又為二 979 X20n0360_p0461b07
初正明密義即邪等者章安云陰入皆如無苦可捨 980 X20n0360_p0461b08
無明塵勞即是菩提無集可斷邊邪皆中正無道可 981 X20n0360_p0461b09
修生死即涅槃無滅可證無苦無集故無世間無道 982 X20n0360_p0461b10
無滅故無出世間純一實相實相之外更無別法即 983 X20n0360_p0461b11
此意也是故當知邪正中邊其體本融故得名為無 984 X20n0360_p0461b12
二無別良以體即實相無有分別故無中邊邪正之 985 X20n0360_p0461b13
異復更須知實相體同雖則無異諸法用殊中邊邪 986 X20n0360_p0461b14
正不可混濫以由用則立法差降不同故也故一切 987 X20n0360_p0461b15
賢聖皆以無為法而有差別是即體之用故此分別 988 X20n0360_p0461b16
則無累清淨也然今正明體同故云無別耳次引思 989 X20n0360_p0461b17
益證者即是證於實相體同無二無別故云若不以 990 X20n0360_p0461b18
心分別則一切法皆正也故法華云亦不行不分別 991 X20n0360_p0461b19
即此意也即不分別邊邪中正及以上中下法也以 992 X20n0360_p0461b20
邊邪等其性叵得猶如虛空實無所有故也如此方 993 X20n0360_p0461b21
顯今經正解正觀得正分別矣又復應知邊邪中正 994 X20n0360_p0461b22
無二無別與上境智五句一句一句五句非一非五 995 X20n0360_p0461b23
而一而五辭異意同何者以由體同無二無別方乃 996 X20n0360_p0461b24
五句即是一句一句即是五句等也。 997 X20n0360_p0461c01
三我行下釋結者即是釋經世尊以是義故名散脂 998 X20n0360_p0461c02
大將也故云我行正道若境若智從此得名也所以 999 X20n0360_p0461c03
標云唯然世尊自當證知良由於此然則密義不可 1000 X20n0360_p0461c04
具述故且約於智境及正故證知下注云云耳。 1001 X20n0360_p0461c05
次又此下約三密釋一往等者以散脂之言總括包 1002 X20n0360_p0461c06
含微妙秘密而不彰灼顯了明判是故今且一往約 1003 X20n0360_p0461c07
於身口意密別別對於三番之文耳所以謂之言不 1004 X20n0360_p0461c08
彰露是密義也又此三番雖復別對而三番文亦乃 1005 X20n0360_p0461c09
一一圓具三密若不爾者則微妙不成也。 1006 X20n0360_p0461c10
次如此下對文別釋文自分三初結前生後言嘗味 1007 X20n0360_p0461c11
者嘗口味之也謂嘗味於微妙秘密之法義也無已 1008 X20n0360_p0461c12
者無者不也已者止也無已即不止也義味甚深故 1009 X20n0360_p0461c13
使嘗之而無已也。 1010 X20n0360_p0461c14
次世尊下正釋文為二初約三德釋又為二初約離 1011 X20n0360_p0461c15
合釋又為二初約離釋一十五句文為三。 1012 X20n0360_p0461c16
初約三觀釋初五句又為三初總標次從知一切法 1013 X20n0360_p0461c17
下別釋言所生為緣者孤山改所生為所對恐不可 1014 X20n0360_p0461c18
也言凡聖者凡謂六凡聖謂四聖即十法界也無有 1015 X20n0360_p0461c19
差別者孤山四明皆改無字為而字今謂無字不須 1016 X20n0360_p0461c20
改之但改別字作於謬字其語宛順即無有差謬也 1017 X20n0360_p0461c21
又但依字不須改之亦不乖升以無有差別即無有 1018 X20n0360_p0461c22
差謬非謂理體無差別也餘文可解不煩委示若三 1019 X20n0360_p0461c23
觀下三簡顯文為二初簡偏次即一下顯圓欲知智 1020 X20n0360_p0461c24
在說等者經既云知知豈非智由智故說說乃顯智 1021 X20n0360_p0462a01
故云欲知智在於說說即口密前正約智故屬意密 1022 X20n0360_p0462a02
今正明說而由於智故屬口密然上既以三觀解釋 1023 X20n0360_p0462a03
今那云智應知觀智有同有異所言異者觀因智果 1024 X20n0360_p0462a04
故止觀云止觀為因眼智為果所言同者觀即是智 1025 X20n0360_p0462a05
故今約於三觀解釋乃云欲知智在說也又以智果 1026 X20n0360_p0462a06
顯於觀因故三觀後乃言智也故諸文明一心三觀 1027 X20n0360_p0462a07
乃引釋論三智實在一心中得即此意也。 1028 X20n0360_p0462a08
次約三諦三脫釋第二五句文為三初總標次從現 1029 X20n0360_p0462a09
見下別釋法如如等者文句記云境智各雙言之者 1030 X20n0360_p0462a10
只是能如如於所如所如如於能如此用金光明意 1031 X20n0360_p0462a11
也故輔行引金光明第一云是如如智不見相及相 1032 X20n0360_p0462a12
處故境界清淨智亦清淨處即是境境智俱淨又云 1033 X20n0360_p0462a13
法如如智如如即是境智相稱故也境如如於智智 1034 X20n0360_p0462a14
如如於境是故境智各言如如今謂所如如於能如 1035 X20n0360_p0462a15
故云如如智即是境如如於智也能如如於所如故 1036 X20n0360_p0462a16
言照如如境即是智如如於境也冥者合也應知三 1037 X20n0360_p0462a17
智照三諦境成三解脫此中但是撮要點示具足在 1038 X20n0360_p0462a18
於止觀中說(云云)若三下三簡顯文為二初簡偏次以 1039 X20n0360_p0462a19
不下顯圓應云意密但言密者文之略耳前明三觀 1040 X20n0360_p0462a20
智在於說既云口密故知今文智照於境須屬意密 1041 X20n0360_p0462a21
也。 1042 X20n0360_p0462a22
三約三身釋後五句文為三初總標次正解下別釋 1043 X20n0360_p0462a23
言正解能顯體等者體謂中道法性之理解即是智 1044 X20n0360_p0462a24
智能顯體此智屬果例如法華信解品題(云云)是故須 1045 X20n0360_p0462b01
知果有二種分果滿果今經智果分滿二種未敢局 1046 X20n0360_p0462b02
判(云云)解既顯體是故體顯乃名正觀正觀乃是報身 1047 X20n0360_p0462b03
義也正解正觀俱是報者以報身具智斷二德一者 1048 X20n0360_p0462b04
智德菩提習果即是正解二者斷德涅槃報果即是 1049 X20n0360_p0462b05
正觀四明判正解屬於相似體是性德般若諒非經 1050 X20n0360_p0462b06
意(云云)不待時等者待之與過俱有差忒不待不過方 1051 X20n0360_p0462b07
乃名為感應道交故普應一切即是應身也無覺無 1052 X20n0360_p0462b08
不覺等者此如前文法身非色質非心智之義也何 1053 X20n0360_p0462b09
者心智覺了故無覺非了即非心智也無不覺非不 1054 X20n0360_p0462b10
了即非色質也名覺名了即法身佛也故宿覺云法 1055 X20n0360_p0462b11
身雙非十界所無覺非了即非四聖之覺了無不覺 1056 X20n0360_p0462b12
非不了即非六凡之不覺不了也又覺不覺及了不 1057 X20n0360_p0462b13
了皆滯二邊是故中道法身並非方得名為正覺正 1058 X20n0360_p0462b14
了也若此下三簡顯文為二初簡偏次非一下顯圓 1059 X20n0360_p0462b15
正即密者即身密也。 1060 X20n0360_p0462b16
約正明法身下次就合釋結名顯德向明三身三脫 1061 X20n0360_p0462b17
三觀既是約離即一而三故今乃就即三而一以明 1062 X20n0360_p0462b18
於合故合報應以明法身即是經題金之一字約觀 1063 X20n0360_p0462b19
約脫準此思之具如前文釋壽量題(云云)微密之藏及 1064 X20n0360_p0462b20
教行理等具如涅槃疏(云云)。 1065 X20n0360_p0462b21
復次下次約互融相成釋者謂更互相釋以成圓妙 1066 X20n0360_p0462b22
也注云云者如正解正觀等五句既名為正若以前 1067 X20n0360_p0462b23
之十句釋成此五句則十五句皆名正解正觀等也 1068 X20n0360_p0462b24
餘準思之。 1069 X20n0360_p0462c01
次又作下約五佛性釋文為二初大師釋初五句又 1070 X20n0360_p0462c02
為二初示五種佛性然五種佛性具如涅槃疏而正 1071 X20n0360_p0462c03
乃緣了三種佛性之名古今所立不異但餘之二種 1072 X20n0360_p0462c04
佛性之名諸師取捨不無異同故一家取果性境界 1073 X20n0360_p0462c05
性一家取果性果果性下文既乃謂之因性故此亦 1074 X20n0360_p0462c06
應更引一家取於因性及因因性然此五性並是古 1075 X20n0360_p0462c07
今去取消釋涅槃經文具在疏中不煩委引今為釋 1076 X20n0360_p0462c08
於經文五句是故又用五種佛性所言正者正謂中 1077 X20n0360_p0462c09
道本理即一切諸法中悉有安樂性也緣謂福德資 1078 X20n0360_p0462c10
助即無量功德低頭舉手等也了謂智慧顯發即般 1079 X20n0360_p0462c11
若空慧等也果性等者孤山云以緣了因得智斷果 1080 X20n0360_p0462c12
總名果性因中善惡差別事異名境界性若開智斷 1081 X20n0360_p0462c13
則以智德名為果性涅槃斷德名果果性即智德果 1082 X20n0360_p0462c14
上又加斷德之果也單約十二因緣事境名為因性 1083 X20n0360_p0462c15
兼取觀因緣智名為因因性也若作等者和會兩家 1084 X20n0360_p0462c16
只是開合故有存沒何者若依次家作果果性即沒 1085 X20n0360_p0462c17
初家境界性為緣因所攝以緣因是萬行之善而境 1086 X20n0360_p0462c18
界之性不出緣因之善故也而初家果性即次家果 1087 X20n0360_p0462c19
性故不會之所以但會果果境界耳言若開者向沒 1088 X20n0360_p0462c20
境界為緣因攝即是合義今復開之存於境界即沒 1089 X20n0360_p0462c21
果果為果性攝由有智德方有斷德故以斷德為智 1090 X20n0360_p0462c22
德攝是則境界及以果果有開合耳而兩家果性則 1091 X20n0360_p0462c23
非開合也又復若沒因性況因性因因性者因性則 1092 X20n0360_p0462c24
為正因所攝因因性為了因所攝義皆可見雖則有 1093 X20n0360_p0463a01
此開合不同然而終竟但是五數耳。 1094 X20n0360_p0463a02
次今以下以經五句對五佛性安樂性者即心性不 1095 X20n0360_p0463a03
動也低頭舉手者如法華云或復小低頭乃至舉一 1096 X20n0360_p0463a04
手世間等者章安止觀序則以苦集為世間因果道 1097 X20n0360_p0463a05
滅為出世間因果世與出世善惡因果宛然無謬故 1098 X20n0360_p0463a06
云不濫既是因中知法分齊故取所知邊即是境界 1099 X20n0360_p0463a07
因佛性也又四諦與十二因緣但是開合故世出世 1100 X20n0360_p0463a08
境界事異亦可謂之因佛性也究竟安住如中者釋 1101 X20n0360_p0463a09
如法安住如性是果性之義也此既謂之雙照故安 1102 X20n0360_p0463a10
住如性即雙遮也克果智照分明為果性者驗知向 1103 X20n0360_p0463a11
以知法分齊為因性乃是因中分別也安住如性及 1104 X20n0360_p0463a12
以含受為果果者如法華云安住實智中我定當作 1105 X20n0360_p0463a13
佛故知安住即是智德大般涅槃攝一切法知含受 1106 X20n0360_p0463a14
即是斷德智德果上更明斷果故云果果令如此示 1107 X20n0360_p0463a15
故注云云也。 1108 X20n0360_p0463a16
次若然下章安例釋後兩五句準須釋出等者今依 1109 X20n0360_p0463a17
前義略對消之何者前文既以知一切法為正因性 1110 X20n0360_p0463a18
故今智光及以正解亦當正因智炬正觀即是前文 1111 X20n0360_p0463a19
一切緣法緣因佛性得正分別智行即是了一切法 1112 X20n0360_p0463a20
了因佛性正解於緣智聚即是知法分齊境界因性 1113 X20n0360_p0463a21
覺了智境雙遮乃是如法安住一切如性即果性也 1114 X20n0360_p0463a22
覺了智境雙照還是果性含受一切法耳若作果性 1115 X20n0360_p0463a23
乃取智聚正解於緣為界性蓋由克果智照分明以 1116 X20n0360_p0463a24
為正解智聚耳覺了智境為果果性智斷二德也今 1117 X20n0360_p0463b01
例前文故作此對若依孤山乃以次番智光為了因 1118 X20n0360_p0463b02
性智炬是境界性智行是緣因性智聚是果性智境 1119 X20n0360_p0463b03
是正因性若作果果性則以智炬為果性智聚是果 1120 X20n0360_p0463b04
果性(四明同)又以第三我於諸法為正因性正解正觀 1121 X20n0360_p0463b05
為了因性(四明以正解為了因性正觀為果性) 1122 X20n0360_p0463b06
得正分別是境界性正 1123 X20n0360_p0463b06
解於緣是緣因性(四明同)正能覺了是果性( 1124 X20n0360_p0463b07
四明以此為正因性) 1125 X20n0360_p0463b07
若作果果性乃指得正分別是也然此三五密義多 1126 X20n0360_p0463b08
含上文既約三觀三諦三脫三身離合互融相成等 1127 X20n0360_p0463b09
釋故今約於五種佛性釋於三五亦可依前以五佛 1128 X20n0360_p0463b10
性次第對消亦可將於五種佛性互對諸句故存孤 1129 X20n0360_p0463b11
山四明兩說耳。 世尊以是下第三釋結文也。 1130 X20n0360_p0463b12
三釋誓以智力充益說者文為二初分文次從益能 1131 X20n0360_p0463b13
化為三下釋義又為二初釋益其能化能化之人即 1132 X20n0360_p0463b14
說法者今散脂以智力充益令其能化說法之者言 1133 X20n0360_p0463b15
辯不絕身力心進也次釋益其所化此消文大好者 1134 X20n0360_p0463b16
謂以種熟脫三消文顯然符合經旨也四明問云既 1135 X20n0360_p0463b17
得智聚又攝福聚斯乃真似二種莊嚴合居方便及 1136 X20n0360_p0463b18
實報土經那但云人天受樂仍自答云須知十益皆 1137 X20n0360_p0463b19
悉不離二十五有此中乃是人天方便人天實報(云云) 1138 X20n0360_p0463b20
今謂不然上文釋於地神品云從人世至天世從天 1139 X20n0360_p0463b21
世至出世日夜受於不思議樂即出世也以彼例此 1140 X20n0360_p0463b22
今文亦然何者人天之樂豈非人世至於天世不可 1141 X20n0360_p0463b23
思議福智之聚未來值佛成三菩提盡苦無餘豈非 1142 X20n0360_p0463b24
出世緣了之因智斷之果文意照然何須異論況妙 1143 X20n0360_p0463c01
玄明十番利益方便實報既約生於界外變易豈可 1144 X20n0360_p0463c02
斥同外道經說斯由不曉三身四土體同故常即用 1145 X20n0360_p0463c03
異故常分致使消文一向混沌(云云)。 1146 X20n0360_p0463c04
四釋歸敬本師孤山云佛說一切等者謂結集經者 1147 X20n0360_p0463c05
皆有歸敬之辭在通序之前此方好略故譯人刪之 1148 X20n0360_p0463c06
亦有存者如薩遮尼乾子經初云歸命大智海毗盧 1149 X20n0360_p0463c07
遮那佛又復注云外國本一切經首皆有此句諸論 1150 X20n0360_p0463c08
初亦先歸敬者如馬鳴菩薩起信論初云歸命盡十 1151 X20n0360_p0463c09
方最勝業遍知等此文是說竟等者此是散脂自說 1152 X20n0360_p0463c10
之後有茲歸敬非謂此是集經者辭歸依三寶在文 1153 X20n0360_p0463c11
可尋者寶華釋迦佛寶也微妙法炬法寶也功德大 1154 X20n0360_p0463c12
辯僧寶也僧有二種謂菩薩僧及比丘僧今此二釋 1155 X20n0360_p0463c13
即菩薩僧僧有二和今是理和也歸依者歸命也梵 1156 X20n0360_p0463c14
音南無如法華文句委釋學者尋之。 1157 X20n0360_p0463c15
  1158 X20n0360_p0463c16
金光明經文句新記卷第六 1159 X20n0360_p0463c17

 

 

 

 

 

          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六

本經佛學辭彙一覽(共 634 條)

一中一切中

一切法

一切智

一切經

一切種智

一切諸法

一心

一心三觀

一四句偈

一如

一行

一即三

一法

一空

一空一切空

一假一切假

一異

一智

一期

一實

一實相

一諦

七金山

七寶

了因

二十五有

二土

二心

二因

二如

二足

二身

二和

二空

二乘

二惑

二義

二德

二禪

二邊

人天

入空

八十種好

八不

八戒

八萬四千

十二因緣

十八空

十方

十地

十行

十住

十法界

十界

十迴向

十善

十號

三力

三十二相

三三昧

三千大千世界

三土

三五

三佛

三佛性

三身

三明

三法

三昧

三界

三相

三乘

三密

三智

三菩提

三業

三業供養

三福

三種身

三聚

三德

三論

三諦

三禪

三藏

三藏教

三寶

三觀

凡夫

凡愚

口密

大千

大千世界

大身

大乘

大乘教

大師

大涅槃

大般涅槃

大悲

女天

小乘

不可思議

不生

不退

不過中食

中道

中道義

中觀

五行

五利使

五性

五品

五眾

五通

五部

五鈍使

六凡

六行

六相

六道

分別

分別智

化主

化身

化法

化道

天台

天台宗

天眼

天尊

天龍

心心

心性

心法

心相

心智

心經

方便

方等

方等經

止觀

比丘

水月

水災

火宅

火災

世出世間

世法

世界

世尊

世間

出世

出世法

出世間

出家

加被

功德

台宗

四土

四大

四天下

四天王

四天王天

四王

四身

四事

四事

四相

四教

四眾

四無量心

四無礙智

四無礙辯

四等

四聖

四聖諦

四德

四諦

四禪

外道

外緣

平等

本師

正因

正法

正覺

玄義

生死

生死即涅槃

生身

生相

用滅

由旬

任運

共相

吉祥天

同行

名相

合掌

因人

因果

因修

因緣

地上

地獄

多聞天

妄心

妄語

如如

如如智

如來

如法

如是體

成佛

有見

有所得

有為

有界

有相

有無

有無二邊

有漏

死魔

肉眼

自在

行人

行法

行者

行苦

佛化

佛日

佛身

佛性

佛果

佛法

佛說

佛寶

伽藍

別教

別圓

別境

利他

利使

利物

即空

妙有

妙典

妙法

妙理

妙樂

妙覺

弟子

忍辱

戒定

戒定慧

戒法

戒經

我所

沙門

見行

見思

見道

身土

身光

身見

身相

身密

那律

事理

事證

事觀

供養

受持

和敬

夜叉

夜摩

定性

定慧

性具

性相

性德

所作

放光

明行足

明慧

果分

果果

果滿

波旬

法名

法佛

法身

法身佛

法身無相

法味

法性

法性

法門

法界

法界身

法相

法食

法師

法報

法報應

法智

法無礙智

法華

法爾

法緣

法輪

知見

知法

空法

空假中

空無

空慧

空觀

初地

初發心

初禪

金山

金剛

金剛座

金剛神

金剛輪

長者

陀羅尼

阿那律

阿耨菩提

阿蘭若

非人

非天

非色

非非想天

信士

信解

南山

南無

威德

帝釋

律師

後有

思惟

思惑

施食

界分

界外

皈依

相大

相好

相即

相應

苦行

苦集滅道

苦諦

迦葉

風災

食時

俱舍

修生

修行

修得

修德

修羅

差別

師子

師子吼

師子座

涅槃

琉璃

畜生

畜生界

真如

真佛

真言

真法

真空

真諦

破見

神咒

神通

秘密

能所

般若

般涅槃

迴向

馬鳴

鬼神

假名

假觀

偏小

偏空

偏真

偏袒

兜率

國土

婆羅門

寂滅

密行

密語

常住

常身

常寂

得通

得道

教化

教主

教行

教法

教相

梵天

梵王

梵行

梵音

梵語

欲天

欲有

欲界

殺生

清信士

清淨

清淨智

深妙

深法

淨名

淨戒

理入

理佛

理即

理事

理具

理和

理體

眾生

第一義

第一義空

第一義諦

第二禪

第三禪

第四禪

莊嚴

貪著

通序

通教

頂法

頂相

勝業

報土

報身

報恩

報得

報通

尊特

尊特身

惡因

智光

智果

智者

智度

智相

智海

智眼

智智

智境

智德

智慧

智斷

無上士

無上法

無住

無所有

無明

無為

無為法

無相

無貪

無等

無量

無漏

無緣

無餘

無礙

無礙智

發心

等智

結集

善知識

善根

善逝

善惡

菩提

菩薩

菩薩僧

華臺

華嚴

虛妄

虛空

鈍使

須陀洹

須彌山

飲酒

圓佛

圓妙

圓具

圓教

圓頓

圓頓教

意密

意業

感應

感應道交

愛見

敬禮

極果

楞伽

滅道

滅諦

萬行

經宗

經論

經體

聖行

聖諦

解脫

辟支

辟支佛

運心

道理

道場

道種智

過去

頓悟

頓教

僧寶

塵沙

塵勞

境智

壽命

實相

實相法身

實相義

實報土

實智

對治

漏盡

漏盡通

福田

福智

福德

福德莊嚴

種智

維摩

聞法

誓願

說法

增長

摩訶

摩訶般若

樂神

樂說

樂說無礙

樂說無礙智

熱惱

緣生

緣因

緣事

緣緣

蓮華

諸天

諸佛

諸法

諸相

賢劫

賢劫千佛

賢聖

輪王

輪寶

遮那

遮惡

餓鬼

導師

機緣

燒香

融通

龍宮

龍樹

優婆夷

優婆塞

應身

應供

戲論

禪定

總持

總相

聲聞

斷見

斷德

歸依

歸命

轉法輪

轉輪王

轉輪聖王

離生

離蓋

曠劫

羅剎

藥叉

難行

懺悔

釋迦

釋梵

灌頂

瓔珞

蘭若

護念

鐵圍山

權智

權實

歡喜

變化

變易

顯密

體大

體用

體性

靈感

觀心

觀空

觀智

觀解

讚佛

忉利天