【經文資訊】大正新脩大藏經 第三十三冊 No. 1706《仁王護國般若波羅蜜經疏神寶記》
【版本記錄】CBETA 電子佛典 V1.10 (Big5) 普及版，完成日期：2006/04/12
【編輯說明】本資料庫由中華電子佛典協會（CBETA）依大正新脩大藏經所編輯
【原始資料】蕭鎮國大德提供，北美某大德提供
【其它事項】本資料庫可自由免費流通，詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)
=========================================================================
# Taisho Tripitaka Vol. 33, No. 1706 仁王護國般若波羅蜜經疏神寶記
# CBETA Chinese Electronic Tripitaka V1.10 (Big5) Normalized Version, Release Date: 2006/04/12
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Anonymous, USA
# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm
=========================================================================
T33n1706_p0286a11║
T33n1706_p0286a12║
T33n1706_p0286a13║　　No. 1706 [cf. Nos. 245, 1705]
T33n1706_p0286a14║　　仁王護國般若經疏神寶記序
T33n1706_p0286a15║
T33n1706_p0286a16║易於通經難於作記。欺佛也。易於作記難於
T33n1706_p0286a17║通經。欺祖也。愚於佛祖之道不敢欺。而或有
T33n1706_p0286a18║述焉。亦各適其緣爾。先是經疏始播於日本。
T33n1706_p0286a19║卒授於海舶。其教法之隆污往來之艱險如
T33n1706_p0286a20║此。晁文元公之後景迂先生之序詳矣。方今
T33n1706_p0286a21║聖君賢相主盟宗教之秋。顧此經法寔為國寶。
T33n1706_p0286a22║而獨得未記述。為教門缺典。一日昭慶講者
T33n1706_p0286a23║行彬。抱負是書謁余於靈山。賓次作而曰。願
T33n1706_p0286a24║得一記發揮。余謝不敏不得已。挾以東歸。暇
T33n1706_p0286a25║日馨爐啟卷三復其旨。顧謂或者曰。難矣乎。
T33n1706_p0286a26║非所敢知也。抑又年運衰矣。學荒志索。於此
T33n1706_p0286a27║豈能及哉。或者勉之曰。此亦宗教一盛事。使
T33n1706_p0286a28║見義不為惡得為勇乎。余曰諾。姑試圖之。未
T33n1706_p0286a29║敢以為善也。[葶-丁+呆]成目之曰神寶記。云惟通人
T33n1706_p0286b01║有以訂之。庶為他日奉行之張本耳。
T33n1706_p0286b02║紹定庚寅中元日　善月　　序
T33n1706_p0286b03║
T33n1706_p0286b04║
T33n1706_p0286b05║佛說仁王護國般若波羅蜜經疏
T33n1706_p0286b06║神寶記卷第一
T33n1706_p0286b07║
T33n1706_p0286b08║　【註】是經有二名。其末名龍寶神王。今摭二
T33n1706_p0286b09║　字以名所釋。抑輪王興世有神寶自至
T33n1706_p0286b10║　之言故云。
T33n1706_p0286b11║　　　　四明沙門柏庭善月述
T33n1706_p0286b12║天台名家。寔以傳宗為本。而釋經次焉。然以
T33n1706_p0286b13║得佛心宗發旋總持故。凡申一經釋一義。亦
T33n1706_p0286b14║必有法於是首開二門。曰懸談大義。曰依文
T33n1706_p0286b15║申釋。凡諸大旨必搜在首題。申之以五重玄
T33n1706_p0286b16║義。謂名體宗用教相。夫法必有名名必有體。
T33n1706_p0286b17║體者其實也。亦主也。印也。苟得其印斯可信
T33n1706_p0286b18║受。否則邪外而已。宗者顯體之要也。以因果
T33n1706_p0286b19║為宗則體得其要。體顯故有用。備是四者說
T33n1706_p0286b20║而為教。則小大半滿頓漸權實得以區別。此
T33n1706_p0286b21║所以為相也。廣如法華玄義等文云云。此經
T33n1706_p0286b22║以人法下。別列此經五義也。以人法為名。謂
T33n1706_p0286b23║能說及所說法兼而目之也。據下出諸經題則
T33n1706_p0286b24║又有人法譬三單複具足之式云云。實相為體
T33n1706_p0286b25║者。凡諸大乘總指一實相印為體。以三德言
T33n1706_p0286b26║之。此經既名般若。凡具三義。正當實相即性
T33n1706_p0286b27║德法身體也。體必歸一而不離宗用。於是有
T33n1706_p0286b28║離合義焉云云。自行因果為宗者。謂宗必約
T33n1706_p0286b29║行而有因果。即此為宗。充體言之。正當觀照。
T33n1706_p0286c01║則自行。始因終果。無非般若也。權實二智為
T33n1706_p0286c02║用者。然用本解脫。正當文字般若照用為義
T33n1706_p0286c03║故。進取二智為用也。大乘熟酥為教相者。謂
T33n1706_p0286c04║諸部般若融通諸法。淘汰二乘成熟酥益相。
T33n1706_p0286c05║此當其一也。名有通別者。就一題內總十二
T33n1706_p0286c06║字。兼序品第一具三通別。如文云云。又佛說
T33n1706_p0286c07║二字為通。餘字為別。可知。言佛者下。隨釋一
T33n1706_p0286c08║題。謂佛為能說人。佛具十德以彰十號。覺其
T33n1706_p0286c09║一也。覺有自他覺滿之義。雖所對異其為覺
T33n1706_p0286c10║一也。亦可謂。三覺果圓名佛。八辯宣暢為說。
T33n1706_p0286c11║八音如常解云云。起信所謂圓音一演異類
T33n1706_p0286c12║等解是也。仁王下。明所說法。初仁王護國四
T33n1706_p0286c13║字。即發起一經之要也。仁王謂古今有道帝
T33n1706_p0286c14║王也。以今所釋則施恩布德為仁。統化自在
T33n1706_p0286c15║為王。此特見其德用爾。究明其道非此可盡。
T33n1706_p0286c16║文具四釋。初因緣。凡諸事義及機應能所皆
T33n1706_p0286c17║因緣也。言護國者。有能護所護。凡三義。一以
T33n1706_p0286c18║王為能護國為所護。則以王道而治國也。二
T33n1706_p0286c19║以般若為能護王為所護。則由持般若故。是
T33n1706_p0286c20║王與國皆得安隱。三以王為能弘法為所弘。
T33n1706_p0286c21║所謂人能弘道也。雖通三義而實正顯般若
T33n1706_p0286c22║以為能護。餘則助釋而已。又仁王下。約字訓
T33n1706_p0286c23║釋。言仁者忍也。亦含弘為義。謂其德能含弘
T33n1706_p0286c24║故。不即喜怒而發必中節。有以見其仁厚也。
T33n1706_p0286c25║二約教釋者。一家教門以藏通別圓為釋義
T33n1706_p0286c26║之綱目。故一一文義必約此四以辯淺深。則
T33n1706_p0286c27║教旨有歸機解無失。若約今昔部旨。則又有
T33n1706_p0286c28║開判義焉云云。文復為四。一一各二。謂約教
T33n1706_p0286c29║詮旨依文帖釋。初明藏教。若見諸法生等。則
T33n1706_p0287a01║藏詮生滅。法不即空必析滅會空故。生即有
T33n1706_p0287a02║也。滅即空也。空則塵等皆容是為國義。故不
T33n1706_p0287a03║動轉約文帖釋。則國安而王泰也。二乘所得
T33n1706_p0287a04║名為王者。以果從因而實兼果。對土可知。餘
T33n1706_p0287a05║三例爾。通詮諸法色即是空。與藏體析之異。
T33n1706_p0287a06║故不生滅。悉如幻化。三界煩惱一時頓斷。從
T33n1706_p0287a07║果言也。若亦從因仍通次斷。住於界外下。約
T33n1706_p0287a08║文帖釋也。別詮三諦次第。言空不異通。色無
T33n1706_p0287a09║邊故等假也。雖復無邊而與心不相妨礙中
T33n1706_p0287a10║也。若據教道止應齊此。而言無邊之法在一心
T33n1706_p0287a11║中。則似妨詮旨。今以二義通之。謂一約能造
T33n1706_p0287a12║心是。不妨在心亦融。但所造法非。於色不可
T33n1706_p0287a13║耳。二約住果而不在因。如說八地入無功用
T33n1706_p0287a14║道現十種身。是亦不妨教道之說。從於初地
T33n1706_p0287a15║下。帖釋。言不動轉而能動轉者。即華嚴十地
T33n1706_p0287a16║菩薩隨力隨分住十度中。其於事行無礙自
T33n1706_p0287a17║在故也。六字恐誤。應作十。若觀下。圓詮諸法
T33n1706_p0287a18║本唯理性故無生滅。以圓見事理一念具足
T33n1706_p0287a19║故。雖無生滅而生滅宛然。失唯生滅宛然則
T33n1706_p0287a20║約俗以名照。本無生滅。則約真以言亡。是亦
T33n1706_p0287a21║照真照俗以言照。遮真遮俗以言亡。則亡前
T33n1706_p0287a22║遮照照前遮照。亡照叵得而契乎中道。三皆
T33n1706_p0287a23║稱性故廣大如法性。三皆不動故究竟若虛空。
T33n1706_p0287a24║從初住下。約分真究竟。帖釋住國稱王等義
T33n1706_p0287a25║也。又三藏下。通約四教因果以判二字有得
T33n1706_p0287a26║不得。則三藏四果以惑盡故。得稱仁王。餘皆
T33n1706_p0287a27║未得。合名王而不仁。通教以去並從果說故。
T33n1706_p0287a28║通稱王亦可。三教止名小王。所謂二三小王
T33n1706_p0287a29║各理蒼品是也。當教自有優劣者。謂各當其
T33n1706_p0287b01║教相望言之。則仁王二字自為優劣。故曰非
T33n1706_p0287b02║仁則王。即優劣可知云云。又以世教言之。仁
T33n1706_p0287b03║而不王者有之。未有不仁而王者也。不仁而
T33n1706_p0287b04║王則桀紂是矣。三本跡釋者。其說有二。謂久
T33n1706_p0287b05║遠本跡則唯在法華。跡門尚非所聞。況餘部
T33n1706_p0287b06║耶。其餘跡中但得借用體用本跡。此復略開
T33n1706_p0287b07║二義。謂一約偏圓本跡云云。二約分論淺深。
T33n1706_p0287b08║則圓行為本別果為跡。通教佛地雖當果位
T33n1706_p0287b09║而望別成跡。三藏二乘雖同小果而望通屬
T33n1706_p0287b10║末。末猶跡也。故知屈轉相望其義皆通。或約
T33n1706_p0287b11║當教自論。各有本跡義不一揆。又約本跡高
T33n1706_p0287b12║下等四句論之云云。四觀心釋者。於前三釋
T33n1706_p0287b13║雖極圓妙。而望觀屬事。唯圓觀自行乃得其
T33n1706_p0287b14║理。故曰。譬如貧窮人日夜數他寶。為是故須
T33n1706_p0287b15║觀心釋也。文凡有四。即生滅無生無量無作。
T33n1706_p0287b16║約四諦觀門。觀色空等境隨教觀別故曰。觀
T33n1706_p0287b17║生滅法見色是有等三藏觀也。謂生滅色由心
T33n1706_p0287b18║所轉故。心得自在也。觀色即是空等通觀也。
T33n1706_p0287b19║不唯心得自在。以即空故色亦自在。故曰空
T33n1706_p0287b20║色自在。若觀空是色次第而入別觀也。瓔珞
T33n1706_p0287b21║所謂以二觀為方便得入中道是也。若觀色
T33n1706_p0287b22║空不二圓觀也。惟其圓頓色空本唯一理。以
T33n1706_p0287b23║約照邊不二而二。即照而亡二而不二。雙照
T33n1706_p0287b24║雙亡只在一念。體即中道故無非實相。一心
T33n1706_p0287b25║三觀三觀一心。本無前後。是亦一心三觀故
T33n1706_p0287b26║非縱。三觀一心故非橫。不縱不橫如天目等。
T33n1706_p0287b27║自在之妙莫極於斯。我今聖主下。約觀心釋。
T33n1706_p0287b28║推功主上。以道化故。具仁王之德。以正觀故。
T33n1706_p0287b29║彰護國之能。備斯眾善本跡高深莫得而擬
T33n1706_p0287c01║議也。是亦觀心具前三釋之意。配釋可知云
T33n1706_p0287c02║云。此下合釋護國義。如前釋王。已略明竟。亦
T33n1706_p0287c03║如後委解。故不別示。次釋般若。具言般若波
T33n1706_p0287c04║羅蜜。即一經能護之法也。良以般若智力能
T33n1706_p0287c05║使國王安隱政化宣流。其言本不可翻。經論
T33n1706_p0287c06║凡明五不翻義。此當尊重乃其一也。不翻之
T33n1706_p0287c07║旨理不可盡。今略對古論之。先指論所出。凡
T33n1706_p0287c08║二文。一則可翻。即開善所用。一不可翻。即莊
T33n1706_p0287c09║嚴旻師所承。故曰名含眾義。是亦多含義也。
T33n1706_p0287c10║若翻智慧則其理單淺。非全不可。今疏評二
T33n1706_p0287c11║說先斥次融會。則曰。各成諍競今為通之。謂
T33n1706_p0287c12║般若有二種。初約部旨具偏圓權實。有翻轉
T33n1706_p0287c13║不翻轉義。融會兩家之說。雖未正意容或有
T33n1706_p0287c14║此。次結斥。言火焰不可取者如論云云。謂般
T33n1706_p0287c15║若正智不可以偏見取。取則傷手害實。不可
T33n1706_p0287c16║取而取雖取之可也。但於取不取之間。不落
T33n1706_p0287c17║思惟不涉擬議。直下承當則實當有在。智慧
T33n1706_p0287c18║之言該離合二釋。亦未始偏於一端。故成論
T33n1706_p0287c19║作合釋。淨名以離言。苟如經釋。當是智以分
T33n1706_p0287c20║別為性。慧以無著為言。以分別故智即是有。
T33n1706_p0287c21║以無著故慧即是空。故離則為空為有。合則
T33n1706_p0287c22║中道斯存。而論作合釋。真慧即智。其於般
T33n1706_p0287c23║若為近。何定住之有乎。今此下。示部帙同異。
T33n1706_p0287c24║按經下文。佛於二十九年說般若。兼今所問
T33n1706_p0287c25║正當仁王。則五部而已。此言八部者。所出不
T33n1706_p0287c26║同。當是部帙開合異耳云云。有云。天王即仁
T33n1706_p0287c27║王部者。今所不取。若即是者。不應已說仁王
T33n1706_p0287c28║而再有所請。故知非也。雖有大經之文一往
T33n1706_p0287c29║名同。非謂正言二部。問人仁下。通論。人仁義
T33n1706_p0288a01║別云何得同。答據大經。仁即名人。與書所謂
T33n1706_p0288a02║人也者仁也合而言之道也。其旨頗類。而老
T33n1706_p0288a03║經云。聖人不仁等。疏謂以仁王行仁不求恩
T33n1706_p0288a04║報云爾。非不仁之謂也。正言仁與不仁。則道
T33n1706_p0288a05║非道而已。今仁王云者。正謂行道之主。若夫
T33n1706_p0288a06║背道則人猶不可。況得為仁乎。又問仁之言
T33n1706_p0288a07║何謂也。答以仁未易言。姑以字體論之可也。
T33n1706_p0288a08║故曰。從人從二為人二。即二畫等則三才之
T33n1706_p0288a09║道備矣。又曰。貫三為王即其義也。所謂下學
T33n1706_p0288a10║而上達者。其在斯釋乎。又問。昔人以此經為
T33n1706_p0288a11║非正譯。以其不見之目錄故也。答意大率以
T33n1706_p0288a12║目錄有無。恐偶遺耳。如後出三譯。豈得非正
T33n1706_p0288a13║邪。況有長房目錄。可考。信不誣矣。海庸下。
T33n1706_p0288a14║引事斥非。謂海上之庸古初之聖。皆以耳目
T33n1706_p0288a15║所不見聞。而臆斷其有無。焉知其實哉。革或
T33n1706_p0288a16║音棘。文見列子云云。且準下。正出廣略二本。
T33n1706_p0288a17║前後三譯明其真偽。作此評者過莫大矣。然
T33n1706_p0288a18║於三本獨疏秦譯者。以望餘二本而什譯為
T33n1706_p0288a19║優。辭理兼暢亦時所宗尚故也。波羅蜜者。翻
T33n1706_p0288a20║事究竟。又翻到彼岸。並彰般若之勝用也。謂
T33n1706_p0288a21║事究竟則其理可知。以前五度屬事。般若一
T33n1706_p0288a22║度屬理。事由理導尚為究竟。況理為能導得
T33n1706_p0288a23║非究竟乎。言到彼岸者。譬以船筏濟大海。而
T33n1706_p0288a24║有此彼中流之異。在此在中皆未究竟。唯到
T33n1706_p0288a25║彼岸則吾事濟矣。是皆至極義也。故曰生死
T33n1706_p0288a26║為此岸等。此雖帖釋而義猶通總。且屬因緣
T33n1706_p0288a27║爾。次約教釋者。藏以實有生死為此。滅有
T33n1706_p0288a28║涅槃為彼。中流則見思惑。所詮在小六度皆
T33n1706_p0288a29║事。未得為究竟到岸故。取道品八正為筏也。
T33n1706_p0288b01║通教此彼與藏不殊。但詮有體析故六度為
T33n1706_p0288b02║理。若望三藏則彼事理皆事。此則事理俱理
T33n1706_p0288b03║為異耳。別詮既以無明為中流。義當凡小色
T33n1706_p0288b04║空為此。此界內也。以菩薩假法為彼。彼界外
T33n1706_p0288b05║也。而以無量行願為舟楫。圓頓則極。事理言
T33n1706_p0288b06║之。事極極於理則。二而不二。理極極於事。
T33n1706_p0288b07║則不二而二。以例生死涅槃為此為彼。其義
T33n1706_p0288b08║可知。而實無生死涅槃可得。以之濟行則一
T33n1706_p0288b09║行一切行以為船筏。究竟至於大涅槃岸。此
T33n1706_p0288b10║之謂也。次觀心釋彼岸者。要不出約空假中。
T33n1706_p0288b11║以色空等為彼此義。而論修相。即託事觀門
T33n1706_p0288b12║也。如文云云。三假義如後釋。經有下。釋經字
T33n1706_p0288b13║義。梵云修多羅。舊云有翻或無翻。歷貫線等
T33n1706_p0288b14║五。一一約教行理三成十五義。委如玄釋云
T33n1706_p0288b15║云。又經者。訓法訓常。亦經緯為義。又如六經
T33n1706_p0288b16║之經。以此代彼故曰經耳。約教六塵下。則又
T33n1706_p0288b17║因經以明教體。夫經者。聖人所以示教也。因
T33n1706_p0288b18║教以悟道則有通有別。通謂十方佛土該於
T33n1706_p0288b19║六塵。皆為教體。如文云云。或以光明等。備
T33n1706_p0288b20║列六塵而作佛事。其於香飯自該三塵。香即
T33n1706_p0288b21║香塵。飯食入口自相綿味即味塵也。嘗於唇
T33n1706_p0288b22║舌之間。有軟美等相即觸塵也。或寂默無言
T33n1706_p0288b23║而得三昧即法塵也。推而廣之。彼一一塵皆
T33n1706_p0288b24║具六根。而一一根皆具六塵。遍法界中根根
T33n1706_p0288b25║塵塵皆可入道。何適而非教體也。至於約教
T33n1706_p0288b26║本跡觀心皆可例作云云。縱使教外別傳心
T33n1706_p0288b27║要。至於無言無字但有一法當情及無當情者。
T33n1706_p0288b28║是亦教體。何處何法為別傳耶。自非深見此
T33n1706_p0288b29║理。難以筆舌既也。別則正以聲色為體。有佛
T33n1706_p0288c01║世滅後之殊。仍對名句文三。謂之一實。三假
T33n1706_p0288c02║和合成體。其為教也備矣。若以經緯之經釋
T33n1706_p0288c03║者。則如世端帛必先經緯以成文采。今為經
T33n1706_p0288c04║教亦爾。以文字為經則其常也。以人之心行
T33n1706_p0288c05║紬繹於其間為緯。雖出世正覺亦必由之而
T33n1706_p0288c06║成。故喻之以經。序者下。釋序品第一。亦相帶
T33n1706_p0288c07║來耳。大略可知。第二辯體為二。先評古釋。有
T33n1706_p0288c08║以文字為體。其義甚疏。固不足評。有以無相
T33n1706_p0288c09║為體。雖若得理而名言未的。故評曰永漫。亦
T33n1706_p0288c10║通漫也。猶不近云爾。有云。五忍十地為體。此
T33n1706_p0288c11║雖本經旨有文有理。謂羅什宗可也。而非體
T33n1706_p0288c12║義。夫體必歸一。未聞以數義為體。故知非也。
T33n1706_p0288c13║今釋為三。初依義釋云云。謂體者法也。別尊
T33n1706_p0288c14║卑崇君父。君臣撙節莫不有法。譬出世法體
T33n1706_p0288c15║亦若是。雖十界之別而同依一法性體。惟其
T33n1706_p0288c16║體未始異。則所顯極唯在佛。故凡大乘諸經
T33n1706_p0288c17║通指實相以為正體也。若約開廢簡體。非部
T33n1706_p0288c18║正意。故所不論。二引證云云。謂依於實相法
T33n1706_p0288c19║性而辯因果。就實相因果證經體。若如古師
T33n1706_p0288c20║所用。乃成以因果證實相為所斥。夫豈知所
T33n1706_p0288c21║謂宗家之體。體家之宗。義各有歸。如玄籤
T33n1706_p0288c22║云云。三約部教別論者。然向義猶通。故須
T33n1706_p0288c23║別辯。而右共別權實之判約部義也。次明傍
T33n1706_p0288c24║正。別指則曰云云。謂般若本菩薩法。而有共
T33n1706_p0288c25║不共義。共謂共二乘說。通教是也。不共者。別
T33n1706_p0288c26║菩薩法。別圓是也。準教明理。則實相之體亦
T33n1706_p0288c27║復二異。謂偏真實相。即所謂諸法實相三乘
T33n1706_p0288c28║皆得亦不名佛是也。中道實相對教可知。約
T33n1706_p0288c29║共不共以判權實。則共為化他權實。不共即
T33n1706_p0289a01║自行權實。若相望以論故。化他雖有權實並
T33n1706_p0289a02║名為權。自行例知。則成自他權實。故注云
T33n1706_p0289a03║云。今如上分別也。約教下。對前部義。今此正
T33n1706_p0289a04║約四教以論。則般若一時雖通諸部。廢半明
T33n1706_p0289a05║滿。唯說三教摩訶衍門融通諸法。其於二乘
T33n1706_p0289a06║寄大存小。密輪轉入故。有三乘共行十地等。
T33n1706_p0289a07║以傍正則通正接傍。以權實則偏權圓實。既
T33n1706_p0289a08║唯三教從極顯體。則正指圓極實相為體。亦
T33n1706_p0289a09║如光明有判教屬通就圓釋體之論是也。第
T33n1706_p0289a10║三明宗者。顯體之行也。行該修證總攝因果。
T33n1706_p0289a11║故以因果為宗不亦宜乎。於是有評古。有今
T33n1706_p0289a12║釋。昔人有以無生正觀為宗。多是肇師般若
T33n1706_p0289a13║無知論意。謂般若體本無生。則無生滅之知
T33n1706_p0289a14║也。即之為觀則離有無二邊。假名中道是為
T33n1706_p0289a15║正觀也。故文云下引證也。意本其文。以示之
T33n1706_p0289a16║曰。無生體空無所之見。雖知而無知。見而無
T33n1706_p0289a17║見。不行不受等。今家斥之。此得通教意。所謂
T33n1706_p0289a18║肇什釋經多附通意是也。雖得通意之權。而
T33n1706_p0289a19║失圓頓之實。苟為失實則權實俱非云云。次
T33n1706_p0289a20║今釋言以佛自行因果為宗者。謂佛所證極
T33n1706_p0289a21║智靈知寂照。為今般若之宗。夫言自行則證
T33n1706_p0289a22║唯在佛。他莫能知。言因果則行無不包。德無
T33n1706_p0289a23║不攝。既證是智。必契是境。所以一色一香無
T33n1706_p0289a24║非中道。說智及智處。皆名為般若。不可以有
T33n1706_p0289a25║心得。不可以無心取。離有離無玄契中道。然
T33n1706_p0289a26║則離有無者寂也。體也。有無宛然者照也。用
T33n1706_p0289a27║也。惟其遮照一時智亦叵得。無相亦無相。只
T33n1706_p0289a28║自無相無別無相也。以是為宗要莫過此。問
T33n1706_p0289a29║宗與體下。料簡同異。答以綱裘為喻者。夫綱
T33n1706_p0289b01║所以維網。舉綱則網目自隨。毛所以成裘。振
T33n1706_p0289b02║領則毛為之動。此譬以體從宗顯宗得其要
T33n1706_p0289b03║或以梁柱屋空喻。則空為所取。以宗從體言。
T33n1706_p0289b04║各有當也。今明同異。百在非同非異。如論離
T33n1706_p0289b05║合亦然。四明所謂如此辯體。不即宗用不離
T33n1706_p0289b06║宗用。方彰一家宗體之妙。又如金莊嚴具。本
T33n1706_p0289b07║譬非異非不異。今意少別云云。第四辨用者。
T33n1706_p0289b08║宗既顯體。體顯則有用。故次宗明用。亦即般
T33n1706_p0289b09║若功能力用也。有人下。評古。舊以內外二護
T33n1706_p0289b10║為用。如文云云。七難不起。如下列釋云云。今
T33n1706_p0289b11║評之。義有與奪。與其內外之言得真俗之一
T33n1706_p0289b12║端。奪則十地名通而不的顯言俗。只知其一
T33n1706_p0289b13║而不知其二。故不可依。是即奪也。今以佛
T33n1706_p0289b14║二智為用。則尚攝佛國因果依正。焉有世間
T33n1706_p0289b15║依報國土等而不護邪。故以勝攝劣舉正收
T33n1706_p0289b16║依。即內外二護靡不該盡。況二智之言其理
T33n1706_p0289b17║深長。優於古釋遠矣。抑凡言權實必照自他。
T33n1706_p0289b18║照自即照理。照他即鑒機。所謂上冥法性下
T33n1706_p0289b19║契機緣。未有照一而不照二者也。若附教以
T33n1706_p0289b20║論。則有三雙權實。如文云云。如薩婆下。引事
T33n1706_p0289b21║證用而有強弱。通別二智力用弱。如凡人弓
T33n1706_p0289b22║箭。圓中二智力用強。猶如聖箭。次何者下。徵
T33n1706_p0289b23║釋。言或等者。進退不定之辭。謂其通雖二智
T33n1706_p0289b24║平等。而是真空故照理不遍。別雖次第證道
T33n1706_p0289b25║方知義不及圓。故若照若證悉須捨偏從圓。
T33n1706_p0289b26║則其用勝矣。即權智下。以二智對同居等土。
T33n1706_p0289b27║令見思等惑難不起者。帖釋護國義也。所謂
T33n1706_p0289b28║十地行等雖通三教。而十地所行護義一也。
T33n1706_p0289b29║準此寂光亦應云護。文讓極果故不說耳。下
T33n1706_p0289c01║文雖有護果之言。而不在果。還在因心。後當
T33n1706_p0289c02║更明。又楞伽有須金剛力士護者。約化身說。
T33n1706_p0289c03║如彼云云。第五明教相者。通標指廣。然名等
T33n1706_p0289c04║四章具論總別。若非教相無以辯其淺深半
T33n1706_p0289c05║滿等義。此教相所以明也。今略明下。正判。謂
T33n1706_p0289c06║此部當般若。即諸部之一。以半滿即對三藏。
T33n1706_p0289c07║此當滿教。摩訶衍門該通別圓。摩訶翻大多
T33n1706_p0289c08║勝云云。衍亦大也。以五味次第。此當方等出
T33n1706_p0289c09║般若。譬從生酥出熟酥味相。二乘於是融通
T33n1706_p0289c10║淘汰遣蕩執情。堪至法華開顯一味。此猶通
T33n1706_p0289c11║相。若夫今部則別說護佛果德十地因行及
T33n1706_p0289c12║外護國土等。乃出世之至談。佛化之要道也。
T33n1706_p0289c13║又波斯匿王問佛。摩訶衍義當云何照。佛言
T33n1706_p0289c14║云云。既以摩訶衍為所照境。故知非三藏明
T33n1706_p0289c15║矣。雖非三藏。而所破并能通具四教。但三藏
T33n1706_p0289c16║既為所廢。故全非正意耳。雖有八偈下。釋疑
T33n1706_p0289c17║也。若部旨正意唯說大乘。而經有八偈談無
T33n1706_p0289c18║常生滅。此復何耶。故釋云云。謂普明王為斑
T33n1706_p0289c19║足所得。將以祭神。普明請依七佛法集百法
T33n1706_p0289c20║師說般若然乃就死。斑足聽之。於是法師者
T33n1706_p0289c21║為王說四非常偈(文見下卷初)王因以得空平等三
T33n1706_p0289c22║昧。輔行判之云云。即此文所謂勸王捨國。則
T33n1706_p0289c23║屬助道。非正經旨也。玄談大旨竟。
T33n1706_p0289c24║次依文申釋為二。初通示分經。凡古今釋經。
T33n1706_p0289c25║隨其方土或分不分。故此列之。應云天竺震
T33n1706_p0289c26║旦。文闕略耳。如大論釋般若天親解涅槃。即
T33n1706_p0289c27║西竺分不分也。安師分三分。劉虯釋法華。此
T33n1706_p0289c28║土分不分也(其二聖二賢德行事跡解經法式。具如大部補注)。夫釋經貴乎
T33n1706_p0289c29║通理。分與不分惟義所在。初無固必。但分則
T33n1706_p0290a01║明乎起盡。否則免乎分裂。務在得旨。故曰人
T33n1706_p0290a02║情蘭菊。妓當作好。字之誤也。二正分三分。夫
T33n1706_p0290a03║聖人說法豈無所自而遽有所說邪。必也言之
T33n1706_p0290a04║有本。聞必其人。有時有方證信非謬。或光或
T33n1706_p0290a05║瑞發起無疑。於是有序分焉。有正宗焉。有流
T33n1706_p0290a06║通焉。文言序彰正顯者。本言正宗相帶云爾。
T33n1706_p0290a07║正宗則當機設教。流通則益在未來。乃其大
T33n1706_p0290a08║分也。二依經科判為二。初隨品分文。即序品
T33n1706_p0290a09║為序。此且約品分齊。非分文分齊。依文分者。
T33n1706_p0290a10║即自品末佛告月光下。訖經。為流通分也。二
T33n1706_p0290a11║隨文正釋又三。初序分為三。初標列異名。凡
T33n1706_p0290a12║為三對。謂通別對。主伴對。前後對。總不出一
T33n1706_p0290a13║序品也。二釋義者。兼本列釋總為四義。謂以
T33n1706_p0290a14║六事。列於經首。各得其實。驗非謬誤。故可證
T33n1706_p0290a15║信。由如來現瑞等五。得以發起正宗。通釋二
T33n1706_p0290a16║名一也。通序經經有之。別則惟在今品二也。
T33n1706_p0290a17║三世經初所列六事。皆金口所命。名如來序。
T33n1706_p0290a18║亦是阿難所傳證信。當是阿難序三也。列之
T33n1706_p0290a19║經初。名經前序。而言佛在時者。謂通序之六
T33n1706_p0290a20║事。在佛世亦是將涅槃時所命云爾。集者所
T33n1706_p0290a21║置。時在滅後名經後序四也。今且依下。對經
T33n1706_p0290a22║重結云云。三重述緣起。又二。初指經。二智論
T33n1706_p0290a23║下。引論凡二文。一如阿難申請四事。佛隨問
T33n1706_p0290a24║答。五事證信乃其一也。一如迦葉所問云者。
T33n1706_p0290a25║即正結集時迦葉所問阿難如佛所答云云。
T33n1706_p0290a26║四帖釋又二。初科文為六。如常解云云。次隨
T33n1706_p0290a27║釋六義。初言如是者。指所聞法。如下一部皆
T33n1706_p0290a28║所聞體。一言蔽之攝無不盡。若不如是則非
T33n1706_p0290a29║法也。故曰釋如是竟一部炳然。此之謂也。略
T33n1706_p0290b01║為二釋。初因緣為四悉檀。皆因緣也。文以道
T33n1706_p0290b02║同不與世諍為初悉者。仰則同知俯則順俗。
T33n1706_p0290b03║故皆無諍。舉時及方。為生物信。信為善本故
T33n1706_p0290b04║當為人。此本下科。通取足成爾。以破漚阿為
T33n1706_p0290b05║對治者。凡外道計不出有無。今以如是破之
T33n1706_p0290b06║則對治之正也。舊以信順釋如是。此當第一
T33n1706_p0290b07║義者。既信且順理莫如之。二約教釋。依教所
T33n1706_p0290b08║詮明如是義。謂若詮真俗一有一無。阿難傳
T33n1706_p0290b09║之不異曰如是者。即三藏義。若色空不二不
T33n1706_p0290b10║異曰如曰是者。通義也。別詮生死為有涅槃
T33n1706_p0290b11║為無。如是有無次第出入。別義也。圓詮生死
T33n1706_p0290b12║即涅槃無非實相為如。如如不動名是。即圓
T33n1706_p0290b13║經如是義也。此經具詮三教如是之義。阿難
T33n1706_p0290b14║一一傳之無差。亦令後世隨教取解也。本跡
T33n1706_p0290b15║觀心文略者。本非部旨。觀義則備也。我聞者。
T33n1706_p0290b16║我謂阿難。聞持之人。論以耳兼眾緣。則有所
T33n1706_p0290b17║聞。為世界悉。舉總攝別世諦義也。以結集法
T33n1706_p0290b18║藏稱我聞為為人者。因感悲泣等皆生物善
T33n1706_p0290b19║故也。以稱我聞故三疑即遣為對治者。疑而
T33n1706_p0290b20║不決則眾懷未暢。遣疑所以破惡也。三疑論
T33n1706_p0290b21║如別章云云。實諦本無有我。隨俗稱我。而了
T33n1706_p0290b22║無所聞。故以無我而我不聞而聞。當第一義。
T33n1706_p0290b23║約教釋我者。我凡有三。謂見慢名字。對凡夫
T33n1706_p0290b24║等而有多少。阿難既是學人。而斷見伏慢。隨
T33n1706_p0290b25║世稱我。三藏意也。又阿難本當無學。跡為侍
T33n1706_p0290b26║者故退居學地。非實未至。至結集時須發前
T33n1706_p0290b27║跡示證四果。方堪結集。良有以也。舊多不明
T33n1706_p0290b28║此。因以示之。十住婆沙四句稱我者。謂凡
T33n1706_p0290b29║墮四句皆名邪見。若無有我誰當聞者。通意
T33n1706_p0290c01║也。若大經稱。阿難多聞士。能解我無我。以至
T33n1706_p0290c02║分別我無我二不二等。前後次第者。別意也。
T33n1706_p0290c03║知我無我二而不二遮照雙融。方便為侍者。
T33n1706_p0290c04║圓意也。又正法念下。明阿難有四。釋四我義。
T33n1706_p0290c05║謂歡喜賢海次第持三法藏。阿含有典藏阿
T33n1706_p0290c06║難。持菩薩藏。蓋只一人而具四德。衍小令大
T33n1706_p0290c07║持四法藏者。約教意也。觀心釋者。不出以我
T33n1706_p0290c08║無我等用配三觀。則妙境義成。妙觀斯立。觀
T33n1706_p0290c09║心意也。次釋聞者。為二。初設疑徵起。謂阿難
T33n1706_p0290c10║佛得道夜生。命侍以來方二十餘年。爾前之
T33n1706_p0290c11║經應不聞邪。二引經論約因緣釋。具四悉檀
T33n1706_p0290c12║義。即論云下。約展轉聞世界悉也。報恩經下。
T33n1706_p0290c13║願乞重聞。聞則生善為人悉也。胎經下。追現
T33n1706_p0290c14║入胎等相。則爾前化事悉應見聞。胎表不淨
T33n1706_p0290c15║破惡悉也。法華下。以得記故憶念現前。得佛
T33n1706_p0290c16║覺三昧無不聞者。即第一義。文多一令字。總
T33n1706_p0290c17║略結釋意不煩也。二約教釋聞者。如前釋
T33n1706_p0290c18║我具我我等義。今准我釋聞。亦應例爾。以次
T33n1706_p0290c19║配釋。則歡喜持聞聞。三藏法也。後三可知云
T33n1706_p0290c20║云。一一教下。委釋所以。具在諸疏。不煩引
T33n1706_p0290c21║也。一時者。聞持和合之時。謂聞即所聞。持即
T33n1706_p0290c22║能持。二者苟不一時不名和合。機應一際佛
T33n1706_p0290c23║化斯成。此復為二。初因緣釋。肇師所解事顯
T33n1706_p0290c24║理文。當世界釋宜也。大論釋時有假實者。時
T33n1706_p0290c25║本不異。詮義有殊。故以二三字別之。非必難
T33n1706_p0290c26║易也。所以迦羅詮時是實。為內教弟子依時
T33n1706_p0290c27║食護明相晷刻不可差故。三摩耶詮時是假。
T33n1706_p0290c28║為破外道計時為常彰念念無常故。今分配
T33n1706_p0290c29║二釋。文旨顯然。不必他解。第一義以無時無
T33n1706_p0291a01║不時為時者。雙非假實正顯中道第一義也。
T33n1706_p0291a02║故知時義大矣哉。指廣可知。二約教明一時
T33n1706_p0291a03║者。然以教所詮理行所歷位在藏通。則智有
T33n1706_p0291a04║析體。於別圓則證分地住。雖有下中上上上
T33n1706_p0291a05║之別而證入之妙不容前後。故云一時。若論
T33n1706_p0291a06║此經。具說三教。合各從正。如上分別可也。而
T33n1706_p0291a07║此別圓約接入說者。以般若通為初門。接正
T33n1706_p0291a08║分岐故。從初為言。乍分接正。以正例接卒歸
T33n1706_p0291a09║乎正也。佛者。能說教主也。雖通四教讓在下
T33n1706_p0291a10║文。今且總作四悉義釋。謂佛名為覺。諸煩惱
T33n1706_p0291a11║者所覺也。身心二病者。兼業報也。因果圓
T33n1706_p0291a12║滿等。三覺義足。能所具也。具故覺道能破有
T33n1706_p0291a13║縛。乃名為佛。而有機感時處之異。即世界悉
T33n1706_p0291a14║也。謂劫初無病等。皆非感佛時也。東天下富
T33n1706_p0291a15║而壽等言。不感佛處也。八萬歲時。雖曰長壽
T33n1706_p0291a16║非感佛時。南天下人能未見果而修因。是能
T33n1706_p0291a17║前覺者也。故雖減初乃至百歲。通能感佛。所
T33n1706_p0291a18║以佛出其地。日若不出下。文有譬合。謂佛
T33n1706_p0291a19║譬如日。日若不出則池花不現。出則生也。是
T33n1706_p0291a20║花因日出。善以應生。為人悉也。委合可知。三
T33n1706_p0291a21║乘根性下。以有出世機故即能感佛。所謂斷
T33n1706_p0291a22║有頂種者。即第九地一品思盡永出三界。故
T33n1706_p0291a23║曰永度生死流。反顯若未破惡則不能感。此
T33n1706_p0291a24║對治悉也。佛於法性下。以法性體遍一切處。
T33n1706_p0291a25║未始動出。若有機感。於無動出見有動出。然
T33n1706_p0291a26║則見有動出者。應化也。本無動出者。法性之
T33n1706_p0291a27║身第一義也。
T33n1706_p0291a28║佛說仁王護國般若波羅蜜經疏神寶記卷第
T33n1706_p0291a29║一