ndap
關於本計畫
數位化流程圖
未來計畫
版權聲明
CBETA
法鼓佛教學院
數位典藏科技計畫
首  頁 已建經目 國圖善本目錄 相關知識 佛教藏經目錄
【經文資訊】乾隆大藏經(新文豐版) 第一百三十三冊 No. 1557《大方廣佛華嚴經疏鈔會本》
L133n1557_p0016b01║大方廣佛華嚴經疏鈔會本第五十二之一 煩八
L133n1557_p0016b02║    唐于闐國三藏沙門實叉難陀 譯
L133n1557_p0016b03║    唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0016b04║ 第五明出現境界正顯分齊之境兼辨所
L133n1557_p0016b05║ 緣之境依初義者前約智以顯心此正明
L133n1557_p0016b06║ 智用分齊依後義者前明能知今辨所緣
L133n1557_p0016b07║ 由所緣無邊故顯分齊難思分齊難思故
L133n1557_p0016b08║ 方窮所緣之境二義相成如函蓋相稱(依初
L133n1557_p0016b09║ 義下對前二義以辨來意)。
L133n1557_p0016b10║佛子菩薩摩訶薩應云何知如來應正等覺
L133n1557_p0016b11║境界。
L133n1557_p0016b12║ 文中長行分三謂標釋結。
L133n1557_p0016b13║佛子菩薩摩訶薩以無障無礙智慧知一切
L133n1557_p0016b14║世間境界是如來境界知一切三世境界一
L133n1557_p0016b15║切剎境界一切法境界一切眾生境界真如
L133n1557_p0017a01║無差別境界法界無障礙境界實際無邊際
L133n1557_p0017a02║境界虛空無分量境界無境界境界是如來
L133n1557_p0017a03║境界。
L133n1557_p0017a04║ 釋中二先法後喻法中亦二先廣取所緣
L133n1557_p0017a05║ 顯分齊境後近取諸心以況佛境前中又
L133n1557_p0017a06║ 二先列所緣無邊後顯分齊無量今初先
L133n1557_p0017a07║ 令以無障礙智為能知者非此不能量佛
L133n1557_p0017a08║ 境故後正顯所緣文有十句一通舉所化
L133n1557_p0017a09║ 二化時三化處四化法五所化人六七八
L133n1557_p0017a10║ 三皆明所證於中真如語其體常一味故
L133n1557_p0017a11║ 云無差別法界生法所依故云無礙實際
L133n1557_p0017a12║ 是窮事至實故云無邊九化處分齊後一
L133n1557_p0017a13║ 遍通若約二諦境前五為俗次三為真九
L133n1557_p0017a14║ 通真俗事空理空俱是空故後一雙非顯
L133n1557_p0017a15║ 前九境即同無故若約三諦空即是真三
L133n1557_p0017b01║ 真為中道若以五界攝之初三是世界無
L133n1557_p0017b02║ 量四即調伏及調伏加行界五即眾生次
L133n1557_p0017b03║ 三即法界餘二雙非。
L133n1557_p0017b04║佛子如一切世間境界無量如來境界亦無
L133n1557_p0017b05║量如一切三世境界無量如來境界亦無量
L133n1557_p0017b06║乃至如無境界境界無量如來境界亦無量
L133n1557_p0017b07║如無境界境界一切處無有如來境界亦如
L133n1557_p0017b08║是一切處無有。
L133n1557_p0017b09║ 二佛子如一切下顯分齊無量中先約十
L133n1557_p0017b10║ 境以顯分齊境智相稱故皆無量後約無
L133n1557_p0017b11║ 境顯其非有乃至真如皆不可得故是以
L133n1557_p0017b12║ 諸境雲興而常寂也如無既爾如真如等
L133n1557_p0017b13║ 無變易等亦然。
L133n1557_p0017b14║佛子菩薩摩訶薩應知心境界是如來境界
L133n1557_p0017b15║如心境界無量無邊無縛無脫如來境界亦
L133n1557_p0018a01║無量無邊無縛無脫何以故以如是如是思
L133n1557_p0018a02║惟分別如是如是無量顯現故。
L133n1557_p0018a03║ 第二佛子至應知心下近取諸心以況佛
L133n1557_p0018a04║ 境於中二先正明後徵釋今初無量無邊
L133n1557_p0018a05║ 語其相用廣大無縛無脫明其體性深寂
L133n1557_p0018a06║ 次徵意云何以將心況於佛境釋意云菩
L133n1557_p0018a07║ 薩自心隨思即顯故無分量佛境亦爾隨
L133n1557_p0018a08║ 機顯現若身若智何有量耶智假思顯則
L133n1557_p0018a09║ 性無縛脫不為相縛後無脫故。
L133n1557_p0018a10║佛子如大龍王隨心降雨其雨不從內出不
L133n1557_p0018a11║從外出如來境界亦復如是隨於如是思惟
L133n1557_p0018a12║分別則有如是無量顯現於十方中悉無來
L133n1557_p0018a13║處佛子如大海水皆從龍王心力所起諸佛
L133n1557_p0018a14║如來一切智海亦復如是皆從如來往昔大
L133n1557_p0018a15║願之所生起。
L133n1557_p0018b01║ 第二佛子如大龍下喻顯有三喻前二喻
L133n1557_p0018b02║ 無縛無脫後一喻無量無邊無量無邊通
L133n1557_p0018b03║ 前二段今初前明降雨無從喻正喻無縛
L133n1557_p0018b04║ 脫既無來處有何縛脫耶後明海水從心
L133n1557_p0018b05║ 喻喻無縛脫所因水從心力為因非定內
L133n1557_p0018b06║ 外智從昔願緣起故來即無來。
L133n1557_p0018b07║佛子一切智海無量無邊不可思議不可言
L133n1557_p0018b08║說然我今者略說譬喻汝應諦聽。
L133n1557_p0018b09║ 第二海水宏深喻喻無量無邊中三先標
L133n1557_p0018b10║ 章誡聽。
L133n1557_p0018b11║佛子此閻浮提有二千五百河流入大海西
L133n1557_p0018b12║拘耶尼有五千河流入大海東弗婆提有七
L133n1557_p0018b13║千五百河流入大海北鬱單越有一萬河流
L133n1557_p0018b14║入大海佛子此四天下如是二萬五千河相
L133n1557_p0018b15║續不絕流入大海於意云何此水多不答言
L133n1557_p0019a01║甚多佛子復有十光明龍王雨大海中水倍
L133n1557_p0019a02║過前百光明龍王雨大海中水復倍前大莊
L133n1557_p0019a03║嚴龍王摩那斯龍王雷震龍王難陀跋難陀
L133n1557_p0019a04║龍王無量光明龍王連澍不斷龍王大勝龍
L133n1557_p0019a05║王大奮迅龍王如是等八十億諸大龍王各
L133n1557_p0019a06║雨大海皆悉展轉倍過於前娑竭羅龍王太
L133n1557_p0019a07║子名閻浮幢雨大海中水復倍前佛子十光
L133n1557_p0019a08║明龍王宮殿中水流入大海復倍過前百光
L133n1557_p0019a09║明龍王宮殿中水流入大海復倍過前大莊
L133n1557_p0019a10║嚴龍王摩那斯龍王雷震龍王難陀跋難陀
L133n1557_p0019a11║龍王無量光明龍王連澍不斷龍王大勝龍
L133n1557_p0019a12║王大奮迅龍王如是等八十億諸大龍王宮
L133n1557_p0019a13║殿各別其中有水流入大海皆悉展轉倍過
L133n1557_p0019a14║於前娑竭羅龍王太子閻浮幢宮殿中水流
L133n1557_p0019a15║入大海復倍過前佛子娑竭羅龍王連雨大
L133n1557_p0019b01║海水復倍前其娑竭羅龍王宮殿中水涌出
L133n1557_p0019b02║入海復倍於前。
L133n1557_p0019b03║ 二佛子此閻浮下喻顯三佛子此大下法
L133n1557_p0019b04║ 合喻中三初別顯水多文有四節一四洲
L133n1557_p0019b05║ 水二龍王雨水三宮殿出水四娑竭王兼
L133n1557_p0019b06║ 雨兼出皆後後倍前以顯深廣。
L133n1557_p0019b07║其所出水紺琉璃色涌出有時是故大海潮
L133n1557_p0019b08║不失時。
L133n1557_p0019b09║ 二其所出下通顯水相涌出故潮上速為
L133n1557_p0019b10║ 寶消故潮下此為極說。
L133n1557_p0019b11║佛子如是大海其水無量眾寶無量眾生無
L133n1557_p0019b12║量所依大地亦復無量。
L133n1557_p0019b13║ 三佛子如是大海下通顯無量兼水有四。
L133n1557_p0019b14║佛子於汝意云何彼大海為無量不答言實
L133n1557_p0019b15║為無量不可為喻佛子此大海無量於如來
L133n1557_p0020a01║智海無量百分不及一千分不及一乃至優
L133n1557_p0020a02║波尼沙陀分不及其一但隨眾生心為作譬
L133n1557_p0020a03║喻而佛境界非譬所及佛子菩薩摩訶薩應
L133n1557_p0020a04║知如來智海無量從初發心修一切菩薩行
L133n1557_p0020a05║不斷故應知寶聚無量一切菩提分法三寶
L133n1557_p0020a06║種不斷故應知所住眾生無量一切學無學
L133n1557_p0020a07║聲聞獨覺所受用故應知住地無量從初歡
L133n1557_p0020a08║喜地乃至究竟無障礙地諸菩薩所居故。
L133n1557_p0020a09║ 第三合中二先合水無量佛智一念即無
L133n1557_p0020a10║ 窮盡況盡三際周乎十方重重重重安可
L133n1557_p0020a11║ 喻顯二佛子至應知如來下合通顯無量
L133n1557_p0020a12║ 非唯智為佛境菩提分等皆分齊境也智
L133n1557_p0020a13║ 海合水餘合寶等並顯可知。
L133n1557_p0020a14║佛子菩薩摩訶薩為入無量智慧利益一切
L133n1557_p0020a15║眾生故於如來應正等覺境界應如是知。
L133n1557_p0020b01║ 大文第三[總-囪+匆]結即結云知意不知佛境安
L133n1557_p0020b02║ 能利生。
L133n1557_p0020b03║爾時普賢菩薩摩訶薩欲重明此義而說頌
L133n1557_p0020b04║言。
L133n1557_p0020b05║如心境界無有量諸佛境界亦復然如心境
L133n1557_p0020b06║界從意生佛境如是應觀察。
L133n1557_p0020b07║ 第二偈頌五偈分二初一頌法說。
L133n1557_p0020b08║如龍不離於本處以心威力澍大雨雨水雖
L133n1557_p0020b09║無來去處隨龍心故悉充洽。
L133n1557_p0020b10║十力牟尼亦如是無所從來無所去若有淨
L133n1557_p0020b11║心則現身量等法界入毛孔。
L133n1557_p0020b12║ 餘頌前喻亦二初二合頌前二喻同喻無
L133n1557_p0020b13║ 縛脫。
L133n1557_p0020b14║如海珍奇無有量眾生大地亦復然水性一
L133n1557_p0020b15║味等無別於中生者各蒙利。
L133n1557_p0021a01║如來智海亦如是一切所有皆無量有學無
L133n1557_p0021a02║學住地人悉在其中得饒益。
L133n1557_p0021a03║ 後二頌大海宏深喻但頌通顯無量餘文
L133n1557_p0021a04║ 略無。
L133n1557_p0021a05║ 第六出現之行前明分齊境智無邊今彰
L133n1557_p0021a06║ 運用則悲智無盡雖智海已滿悲無息故
L133n1557_p0021a07║ (雖智海下二通妨謂有問言行在因中今果何有釋云行雖無量總不出二謂智與
L133n1557_p0021a08║ 悲智行已圓自利滿故而運即智之悲利他不息若爾何以下文說真如行答此即
L133n1557_p0021a09║ 果滿之行將說悲智無礙之行故說真如行之本耳)。
L133n1557_p0021a10║佛子菩薩摩訶薩應云何知如來應正等覺
L133n1557_p0021a11║行。
L133n1557_p0021a12║ 長行中二先標舉後釋相。
L133n1557_p0021a13║佛子菩薩摩訶薩應知無礙行是如來行應
L133n1557_p0021a14║知真如行是如來行。
L133n1557_p0021a15║ 釋相中三初雙標二行次雙釋二行後雙
L133n1557_p0021b01║ 結二行今初義有多含一無礙行者即理
L133n1557_p0021b02║ 之事行真如行者即事之理行前即行相
L133n1557_p0021b03║ 後即行體又前是即智之悲後是即悲之
L133n1557_p0021b04║ 智前即真之俗後即俗之真融而無礙為
L133n1557_p0021b05║ 如來行。
L133n1557_p0021b06║佛子如真如前際不生後際不動現在不起
L133n1557_p0021b07║如來行亦如是不生不動不起。
L133n1557_p0021b08║ 第二佛子如真如下雙釋中二先釋真如
L133n1557_p0021b09║ 行後釋無礙行令初真如之名言含法喻
L133n1557_p0021b10║ 文中有三初牒名以解明體絕三際故同
L133n1557_p0021b11║ 真如契如成行行即如也過未非緣故不
L133n1557_p0021b12║ 生不動現在離緣故非起也(真如之名者經云如真如
L133n1557_p0021b13║ 前際不生等即以真如喻佛行也若佛行契如行即是如故即是法過未非緣者過
L133n1557_p0021b14║ 去緣已謝未來緣未會故曰非緣由非緣故過去無可生未來無可動現在雖在緣
L133n1557_p0021b15║ 中不與緣合故云離緣故迴向中明遍在三世不同三世遍在一切而非一切故緣
L133n1557_p0022a01║ 雖起滅而湛然無起)。
L133n1557_p0022a02║佛子如法界非量非無量無形故如來行亦
L133n1557_p0022a03║如是非量非無量無形故。
L133n1557_p0022a04║ 二復舉法界無形明雙非契中是知實相
L133n1557_p0022a05║ 等皆如來行。
L133n1557_p0022a06║佛子譬如鳥飛虛空經於百年已經過處未
L133n1557_p0022a07║經過處皆不可量何以故虛空界無邊際故
L133n1557_p0022a08║如來行亦如是假使有人經百千億那由他
L133n1557_p0022a09║劫分別演說已說未說皆不可量何以故如
L133n1557_p0022a10║來行無邊際故。
L133n1557_p0022a11║ 三舉鳥飛虛空喻釋非量義非量有二一
L133n1557_p0022a12║ 行廣無量故云如來行無邊際故二即事
L133n1557_p0022a13║ 同真便無分量故以空喻既無有量何有
L133n1557_p0022a14║ 無量若謂無量即是量故雙非永寂為如
L133n1557_p0022a15║ 來行故心彌虛行彌曠終日行而未曾行
L133n1557_p0022b01║ 故涅槃云復有一行是如來行所謂大乘
L133n1557_p0022b02║ 大般涅槃(若謂無量者離量有無量故故楞伽云無心之心量我說為心
L133n1557_p0022b03║ 量謂以無心量而為是者還是心量耳故心彌虛句明無量不礙量終日行句明量
L133n1557_p0022b04║ 即無量涅槃下即十一經遠公有二釋一云辨行所依謂如來先成之德修習趣入
L133n1557_p0022b05║ 亦可五行是其教行顯性成行是如來行顯如來性以成行故意云此一即是證行
L133n1557_p0022b06║ 證性而成行故)。
L133n1557_p0022b07║佛子如來應正等覺住無礙行無有住處而
L133n1557_p0022b08║能普為一切眾生示現所行令其見已出過
L133n1557_p0022b09║一切諸障礙道。
L133n1557_p0022b10║ 第二佛子如來應正等下釋無礙行文中
L133n1557_p0022b11║ 二先約法[總-囪+匆]明後以喻別顯今初智無所
L133n1557_p0022b12║ 住悲示所行即悲智無礙自無二礙令他
L133n1557_p0022b13║ 無礙皆無礙行也。
L133n1557_p0022b14║佛子譬如金翅鳥王飛行虛空迴翔不去以
L133n1557_p0022b15║清淨眼觀察海內諸龍宮殿奮勇猛力以左
L133n1557_p0023a01║右翅鼓揚海水悉令兩闢知龍男女命將盡
L133n1557_p0023a02║者而搏取之如來應正等覺金翅鳥王亦復
L133n1557_p0023a03║如是住無礙行以淨佛眼觀察法界諸宮殿
L133n1557_p0023a04║中一切眾生若曾種善根已成熟者如來奮
L133n1557_p0023a05║勇猛十力以止觀兩翅鼓揚生死大愛水海
L133n1557_p0023a06║使其兩闢而撮取之置佛法中令斷一切妄
L133n1557_p0023a07║想戲論安住如來無分別無礙行佛子譬如
L133n1557_p0023a08║日月獨無等侶周行虛空利益眾生不作是
L133n1557_p0023a09║念我從何來而至何所諸佛如來亦復如是
L133n1557_p0023a10║性本寂滅無有分別示現遊行一切法界為
L133n1557_p0023a11║欲饒益諸眾生故作諸佛事無有休息不生
L133n1557_p0023a12║如是戲論分別我從彼來而向彼去。
L133n1557_p0023a13║ 二別以喻顯中二喻初金翅闢海喻喻即
L133n1557_p0023a14║ 智之悲後日月無思喻喻悲不失智。
L133n1557_p0023a15║佛子菩薩摩訶薩應以如是等無量方便無
L133n1557_p0023b01║量性相知見如來應正等覺所行之行。
L133n1557_p0023b02║ 第三佛子至應以如是下雙結二行性結
L133n1557_p0023b03║ 真如相結無礙。
L133n1557_p0023b04║爾時普賢菩薩欲重明此義而說頌言。
L133n1557_p0023b05║譬如真如不生滅無有方所無能見大饒益
L133n1557_p0023b06║者行如是出過三世不可量。
L133n1557_p0023b07║法界非界非非界非是有量非無量大功德
L133n1557_p0023b08║者行亦然非量無量無身故。
L133n1557_p0023b09║如鳥飛行億千歲前後虛空等無別眾劫演
L133n1557_p0023b10║說如來行已說未說不可量。
L133n1557_p0023b11║金翅在空觀大海闢水搏取龍男女十力能
L133n1557_p0023b12║拔善根人令出有海除眾惑。
L133n1557_p0023b13║譬如日月遊虛空照臨一切不分別世尊周
L133n1557_p0023b14║行於法界教化眾生無動念。
L133n1557_p0023b15║ 第二偈頌有五前三頌真如後二頌無礙。
L133n1557_p0024a01║佛子諸菩薩摩訶薩應云何知如來應正等
L133n1557_p0024a02║覺成正覺。
L133n1557_p0024a03║ 第七出現菩提圓行之果故對緣造修必
L133n1557_p0024a04║ 有成正覺故(圓行之果下明來意有二上約真菩提辨來意對緣造修
L133n1557_p0024a05║ 下約應菩提以辨來意)文中三謂徵起釋相[總-囪+匆]結徵
L133n1557_p0024a06║ 言正覺略顯五門一釋名晉名菩提存其
L133n1557_p0024a07║ 梵語此翻為覺正揀二乘成異菩薩初會
L133n1557_p0024a08║ 已顯又單語菩提但是所覺之道今云成
L133n1557_p0024a09║ 者即理智契合之名。
L133n1557_p0024a10║ 二明體性攝論云二智二斷為菩提體智
L133n1557_p0024a11║ 論云菩提菩提斷俱名為菩提若依此經
L133n1557_p0024a12║ 通一切法如文具之(二辨體者此引二論二互相成攝論第九
L133n1557_p0024a13║ 智論第三二智即根本後得二斷即斷煩惱所知此經圓宗故通一切下云得一切
L133n1557_p0024a14║ 法量等三輪自他平等因果交徹如是等義故通一切)三辨種類或
L133n1557_p0024a15║ 說唯一如智契合無二相故淨名云夫如
L133n1557_p0024b01║ 者不二不異故或開為二大品明有性淨
L133n1557_p0024b02║ 菩提及修成故亦名性淨方便淨也或分
L133n1557_p0024b03║ 為三約三乘故如十地論或開為四涅槃
L133n1557_p0024b04║ 云下智觀者得聲聞菩提乃至上上智觀
L133n1557_p0024b05║ 得佛菩提又四智菩提亦是四義或分為
L133n1557_p0024b06║ 五如大品智論說發心等或具明十如離
L133n1557_p0024b07║ 世間品唯十為圓是此所辨三除前二四
L133n1557_p0024b08║ 除前三五除前四餘皆兼通同教一乘之
L133n1557_p0024b09║ 所攝故若業用所現則無所不收(三辨種類於中
L133n1557_p0024b10║ 有二先正辨夫如者不二不異即彌勒章下當辨意涅槃云下智觀等六地已引或
L133n1557_p0024b11║ 分為五者智論五十八云一發心菩提無量生死中發阿耨多羅三藐三菩提心故
L133n1557_p0024b12║ 名菩提因中說果二伏心菩提斷諸煩惱降伏其心行諸波羅密三明心菩提觀三
L133n1557_p0024b13║ 世諸佛法本末總別相分別得諸法寶相謂般若波羅密四出到菩提於涅槃中得
L133n1557_p0024b14║ 方便力故不著若滅一切煩惱見一切佛得無生法忍出三界到薩婆若五無上菩
L133n1557_p0024b15║ 提坐道場斷習氣得阿耨多羅三藐三菩提或具十者即五十九經十種成如來力
L133n1557_p0025a01║ 為十菩提經云佛子菩薩摩訶薩有十種成如來力何等為十所謂一超過一切眾
L133n1557_p0025a02║ 魔煩惱業故成如來力二具足一切菩薩行遊戲一切菩薩三昧門故成如來力三
L133n1557_p0025a03║ 具足一切菩薩廣大禪定故四圓滿一切白淨助道法故五得一切法智慧光明善
L133n1557_p0025a04║ 思惟分別故六其身周遍一切世界故七所出言音悉與一切眾生心等故八能以
L133n1557_p0025a05║ 神力加持一切故九與三世諸佛身語意業無有殊異於一念中了三世法故十得
L133n1557_p0025a06║ 善覺智三昧具如來十力故成如來力是為十若諸菩薩具此十力則名如來應正
L133n1557_p0025a07║ 等覺句句皆有成如來力言此十菩提多同今經唯十為圓下第二料揀先示別教
L133n1557_p0025a08║ 後三除下約同教門揀而收之)四明業用文有十門而體
L133n1557_p0025a09║ 用參顯各隨別義立目今統收之謂緣二
L133n1557_p0025a10║ 諦斷二障證二空起二智印群機現萬像
L133n1557_p0025a11║ 具十身遍十方周於毛端微塵等處通因
L133n1557_p0025a12║ 及果業用無邊具如文顯(四明業用者以下科經有其十
L133n1557_p0025a13║ 門兼體相用今唯辨用有其十耳不出下文)五者辨相即當釋
L133n1557_p0025a14║ 文略辨十門一[總-囪+匆]明體相二即現萬機三
L133n1557_p0025a15║ 體相甚深四三輪平等五因果交徹六體
L133n1557_p0025b01║ 離虧盈七相無增減八用該動寂九周于
L133n1557_p0025b02║ 法界十普遍諸心十門之中亦可當門別
L133n1557_p0025b03║ 釋。
L133n1557_p0025b04║佛子菩薩摩訶薩應知如來成正覺於一切
L133n1557_p0025b05║義無所觀察於法平等無所疑惑無二無相
L133n1557_p0025b06║無行無止無量無際遠離二邊住於中道出
L133n1557_p0025b07║過一切文字言說。
L133n1557_p0025b08║ 今且以初為[總-囪+匆]餘九為別別雖九門而釋
L133n1557_p0025b09║ 十義初釋第一二釋第十謂舉初該後三
L133n1557_p0025b10║ 從第二次第解釋第十一門釋八九二義
L133n1557_p0025b11║ 至文當知釋文顯然不應異解今初[總-囪+匆]明
L133n1557_p0025b12║ 具有十門皆含體相用三一寂照為菩提
L133n1557_p0025b13║ 體故云於一切義無所觀察一切義者真
L133n1557_p0025b14║ 俗境也觀極於無觀故淨名云不觀是菩
L133n1557_p0025b15║ 提離諸緣故如海無心而能頓鑒非無所
L133n1557_p0026a01║ 了故晉經云解一切義二經合明義方圓
L133n1557_p0026a02║ 妙解即是觀觀即無觀既觀念斯寂無惑
L133n1557_p0026a03║ 習種無觀是體照斷為用合之為相(離諸緣者
L133n1557_p0026a04║ 有觀則有緣無緣則絕觀如海下釋文以成上義非無所了下成上觀極於無觀義
L133n1557_p0026a05║ 謂觀智之極謂之無觀無彼分別取相之觀非無甚深無分別觀故晉經下合明二
L133n1557_p0026a06║ 經應云解一切義無所觀察改於為解義則圓足譯經之人見下文有知眾生心故
L133n1557_p0026a07║ 此但明無觀之義既觀念下上明成智即無分別智今明斷障即斷煩惱無觀是體
L133n1557_p0026a08║ 下結成具三無觀是體者無念體也照智是上無分別智斷即是向無惑習種合為
L133n1557_p0026a09║ 相者謂寂照無二為菩提相猶如明鏡無心為體鑑照為用合為其相亦即禪宗即
L133n1557_p0026a10║ 體之用自知即用之體恒寂知寂不二為心之相)二等同萬法為
L133n1557_p0026a11║ 菩提體謂智與理冥同一圓覺故云於法
L133n1557_p0026a12║ 二等而不失照決斷分明云無疑惑既無
L133n1557_p0026a13║ 所疑即所知永寂上二已攝攝論之體(二等
L133n1557_p0026a14║ 同萬法者釋經於法平等無有疑惑即是下文三輪平等上二已攝等者初是實智
L133n1557_p0026a15║ 斷煩惱障二是權智斷所知障故二句中已具二智二斷體也)三一成一
L133n1557_p0026b01║ 切成不見生佛有異故云無二以知一切
L133n1557_p0026b02║ 眾生即菩提相故亦是能所不二淨名云
L133n1557_p0026b03║ 不二是菩提離意法故(三一成者釋經無二即是下文因果
L133n1557_p0026b04║ 交徹於中有二一明生佛不二即一成一切成故下釋云如來成正覺時於其身中
L133n1557_p0026b05║ 普見一切眾生成正覺等暗引淨名一切眾生即菩提相即菩提相于何不成二明
L133n1557_p0026b06║ 能所不二即下釋中皆同一性闇引淨名不二是菩提離意法故法即是所意即是
L133n1557_p0026b07║ 能良以心境同一性故生佛亦然此章淨名皆彌勒章)四[總-囪+匆]指前三
L133n1557_p0026b08║ 體相眾生寂滅是菩提滅諸相故(四總指前三者
L133n1557_p0026b09║ 釋經無相即是下文體離虧盈下釋云成與不成常無增滅菩提非相非非相故由
L133n1557_p0026b10║ 寂滅故無有虧盈寂滅即是無相義故引淨名云滅諸相故釋於寂滅)五即
L133n1557_p0026b11║ 心行處滅湛然不遷亦是不行是菩提無
L133n1557_p0026b12║ 憶念故(五心行處滅者釋經無行即是下文相無增減故云湛然不遷釋云
L133n1557_p0026b13║ 若無有相則無增減)六雖覺而常定不住定故(六雖覺者
L133n1557_p0026b14║ 釋經無止以不住定故即是下文用該動寂下釋云住善覺智三昧而現多身由不
L133n1557_p0026b15║ 住止故能動用)七有二義一橫遍十方廣無量故
L133n1557_p0027a01║ 二體無生滅絕分量故(七有二義者釋經無量即是下文周
L133n1557_p0027a02║ 于法界此中有二下釋亦二一明一毛含於多佛周遍法界即是此中初義又云如
L133n1557_p0027a03║ 來成正覺身究竟無生滅故即第二義)八亦二義一豎念念
L133n1557_p0027a04║ 成無際畔故二一得永常無後際故心無
L133n1557_p0027a05║ 初相冥符於理無前際故(八亦二義者釋經無際即是下
L133n1557_p0027a06║ 文普遍諸心下釋亦二一云菩薩應知自心念念常有佛成正覺即此豎無際畔二
L133n1557_p0027a07║ 下釋云何以故諸佛如來不離此心成正覺故即第二意念念應即是化身一得永
L133n1557_p0027a08║ 常即是報身心無初相下契同法界身然此一句即起信論論云菩薩地盡覺心初
L133n1557_p0027a09║ 起心無初相以其遠離微細念故得見心性心即常住名究竟覺下云不離此心即
L133n1557_p0027a10║ 冥符理義然覺心初起心無初相自有二意一者覺是能覺心是所覺心是初相即
L133n1557_p0027a11║ 業相是微細念最初迷真不覺心動今無此相二者覺心合明謂正覺心起無能起
L133n1557_p0027a12║ 相故與理冥若有起相不合理故正取此意故云心無初相冥符於理義兼於前以
L133n1557_p0027a13║ 無細念故無覺相由依法相化身有始有終報身有始無終法身無始無終今符於
L133n1557_p0027a14║ 理報亦無始故云始覺同本覺無復始本之異名究竟覺故云無前際故則無始也
L133n1557_p0027a15║ 無終同於上句無後際耳法報既融即體之應念念無斷三身融矣)九離邊
L133n1557_p0027b01║ 契中晉經此前有無縛無脫並含在二邊
L133n1557_p0027b02║ 之內謂若染若淨若縛若脫有無一異等
L133n1557_p0027b03║ 斯邊皆離不遍住著故曰離邊非見有邊
L133n1557_p0027b04║ 邊即中故無中無邊方住中道(九離邊契中下釋經
L133n1557_p0027b05║ 遠離二邊住於中道即是下文普遍諸心下釋云廣大周遍無處不有不離不斷無
L133n1557_p0027b06║ 有休息入不思議方便法門疏文有二先釋離邊後釋住中今初經云離邊未知何
L133n1557_p0027b07║ 是故舉晉經及取下釋略舉四種以等一切染淨約惑縛脫通惑業有無通事理一
L133n1557_p0027b08║ 異約心境何以有此謂成菩提既離細念顯現法身智慧純淨若為此見未免是邊
L133n1557_p0027b09║ 故上經云若有見正覺解脫離諸漏不著一切世彼非證道眼今了於惑體性本空
L133n1557_p0027b10║ 後無所淨故離二邊又染淨交徹故無住著是曰離邊縛脫者謂昔常被惑業繫縛
L133n1557_p0027b11║ 流轉無窮今得菩提釋然解脫若為此見即是住邊菩提智了本自無縛於何有解
L133n1557_p0027b12║ 無縛無解則無樂猒故得離耳有無上言通事理者若昔謂惑有今了惑空昔謂心
L133n1557_p0027b13║ 空今知妙有又真樂本有失而不知妄苦本空得而不覺今日始知空者妄苦有者
L133n1557_p0027b14║ 涅槃若如是知並未離邊又煩惱業苦本有今無菩提佛身本無今有等皆三世有
L133n1557_p0027b15║ 法菩提之性不屬三世故三世有無皆是邊攝真智契理絕於三世故離有無之二
L133n1557_p0028a01║ 邊等一異有二一者心境不了則二契合則一亦成於邊二者生佛有異今了一性
L133n1557_p0028a02║ 亦名為邊今正覺了此中無有二亦復無有一大智善見者如理巧安住故離此邊
L133n1557_p0028a03║ 而言等者謂斷常來去生滅依正雖是二法皆稱為邊又二與不二亦名為邊今契
L133n1557_p0028a04║ 菩提一切都寂故云遠離不偏住下釋住於中道然通妨難生下契中謂有難言若
L133n1557_p0028a05║ 離於邊未免於邊有取捨故釋云不偏住著名曰離邊非見有邊而可離也謂不偏
L133n1557_p0028a06║ 住染染性空故性即淨故不偏住淨若無有染則無淨故淨相離故同染性故染淨
L133n1557_p0028a07║ 交徹安可住耶智契此理故曰離邊故言非見有邊邊即中故復有難云有邊即有
L133n1557_p0028a08║ 中邊既即中則無邊矣既無有邊對何說中故次答云無邊無中方住中道此有二
L133n1557_p0028a09║ 意一順上答謂誠如所言無邊無中故曰中道若有中邊非真中也二反上答謂中
L133n1557_p0028a10║ 道有二一者相待則離邊住中二者絕相即邊而中相待而空則有邊中無邊無中
L133n1557_p0028a11║ 為真中矣相待絕待尚是相待得意亡言言不[書-曰+皿]矣歷上染淨等一一皆然)十
L133n1557_p0028a12║ [總-囪+匆]顯離言上九寄言顯深未盡菩提之奧
L133n1557_p0028a13║ 故收歸性離令亡言契之(十總顯下釋經出過一切文字
L133n1557_p0028a14║ 言說即是下文體相甚深斯則上九寄言顯深今菩提離言顯深)。
L133n1557_p0028a15║知一切眾生心念所行根性欲樂煩惱染習
L133n1557_p0028b01║舉要言之於一念中悉知三世一切諸法佛
L133n1557_p0028b02║子譬如大海普能印現四天下中一切眾生
L133n1557_p0028b03║色身形像是故共說以為大海諸佛菩提亦
L133n1557_p0028b04║復如是普現一切眾生心念根性樂欲而無
L133n1557_p0028b05║所現是故說名諸佛菩提。
L133n1557_p0028b06║ 第二知一切眾生下印現萬機即海印三
L133n1557_p0028b07║ 昧文中三初法一念知三世名一切智次
L133n1557_p0028b08║ 喻即舉海印以喻菩提無心頓現三合言
L133n1557_p0028b09║ 無所現者有三義一無心現故如海二所
L133n1557_p0028b10║ 現空故如像三無別體故如水與像不可
L133n1557_p0028b11║ 分異自體顯現故名為覺起信論云諸佛
L133n1557_p0028b12║ 如來離於見想無所不遍心真實故即是
L133n1557_p0028b13║ 諸法之性自體顯照一切妄法有大智用
L133n1557_p0028b14║ 斯即無思顯照同體之境為菩提相用故
L133n1557_p0028b15║ 上文云於一切義無所觀察(無所現者一無心現約止
L133n1557_p0029a01║ 二所現空約觀三無別體約止觀契合人一約心二約境三心境兩冥又一約智二
L133n1557_p0029a02║ 約理三理智冥契就第三義中疏先正釋自體顯現者通妨謂有難言若無別體何
L133n1557_p0029a03║ 能普現眾生心行故答云自體顯現如珠有光自照珠體珠體喻心光喻於智心之
L133n1557_p0029a04║ 體性即諸法性照諸法時是自照耳故引起信文甚分明然論問曰虛空無邊故世
L133n1557_p0029a05║ 界無邊世界無邊故眾生無邊眾生無邊故心行差別亦復無邊如是境界不可分
L133n1557_p0029a06║ 齊難知難解若無明斷無有心想云何能了名一切種智答曰一切境界本來一心
L133n1557_p0029a07║ 離於想念以諸眾生妄見境界故心有分齊以妄起想念不稱法性故不能決了諸
L133n1557_p0029a08║ 佛如來離於見想無所不遍心真實故即是諸法之性自體顯照一切妄法有大智
L133n1557_p0029a09║ 用無量方便隨諸眾生所應得解皆能開示種種法義是故得名一切種智釋曰疏
L133n1557_p0029a10║ 但引中間以證自體顯照前後可知故不廣引)。
L133n1557_p0029a11║佛子諸佛菩提一切文字所不能宣一切音
L133n1557_p0029a12║聲所不能及一切言語所不能說但隨所應
L133n1557_p0029a13║方便開示。
L133n1557_p0029a14║ 第三佛子諸佛菩提下性相甚深性離言
L133n1557_p0029a15║ 故理圓言偏故。
L133n1557_p0029b01║佛子如來應正等覺成正覺時得一切眾生
L133n1557_p0029b02║量等身得一切法量等身得一切剎量等身
L133n1557_p0029b03║得一切三世量等身得一切佛量等身得一
L133n1557_p0029b04║切語言量等身得真如量等身得法界量等
L133n1557_p0029b05║身得虛空界量等身得無礙界量等身得一
L133n1557_p0029b06║切願量等身得一切行量等身得寂滅涅槃
L133n1557_p0029b07║界量等身。
L133n1557_p0029b08║ 第四佛子如來應正等下三輪平等釋上
L133n1557_p0029b09║ 於法平等等諸法故意輪等故何所疑哉
L133n1557_p0029b10║ (意輪等者緣上標章云於法平等無有疑惑故)文中二先別舉身
L133n1557_p0029b11║ 等後類結顯多今初有十三身前六等事
L133n1557_p0029b12║ 次三等理次一等事理事事無礙後三等
L133n1557_p0029b13║ 因果略舉十三故結云無量皆言量者是
L133n1557_p0029b14║ 所等之分量皆言等者即能等之三輪等
L133n1557_p0029b15║ 有二義一等彼事理之量二者等彼事理
L133n1557_p0030a01║ 之體所以等者彼諸理事即我所證能所
L133n1557_p0030a02║ 冥合彼尚即我等之何難是以聖人空洞
L133n1557_p0030a03║ 無像物無非我會萬物以成己也(是以聖人下三
L133n1557_p0030a04║ 結成玄旨即肇公涅槃無名論通古中文由前窮源中云非眾生無以御三乘非三
L133n1557_p0030a05║ 乘無以成涅槃然必先有眾生後有涅槃有始必有終而經云涅槃無始無終湛若
L133n1557_p0030a06║ 虛空則涅槃先有非後學而後成也釋曰此文以修得難今涅槃有始終義以涅槃
L133n1557_p0030a07║ 無始終難其修得故為此通古答云無行名涅槃至人空洞無像而物無非我會萬
L133n1557_p0030a08║ 物以成己者其唯聖人乎何則非理不聖非聖不理理而為聖者聖不異理也故天
L133n1557_p0030a09║ 帝曰般若當於何求善吉曰般若不可於色中求亦不可離色中求又曰見緣起為
L133n1557_p0030a10║ 見法見法為見佛斯則物我不異之效所以至人戢玄機於未兆藏冥運之即化總
L133n1557_p0030a11║ 六合以鏡心一去來以成體古今通始終同窮本極末莫之與二浩然大均乃曰涅
L133n1557_p0030a12║ 槃釋曰彼雖明涅槃亦以能證所證契合故物我一體今雖約菩提亦取能所一體
L133n1557_p0030a13║ 故得用其文耳)。
L133n1557_p0030a14║大方廣佛華嚴經疏鈔會本第五十二之一
L133n1557_p0030a15║    音釋
L133n1557_p0030b01║ 奮迅 (奮方問切迅思[晉-(ㄙ*ㄙ)+(口*口)]切)。   金翅 (翅矢利切金翅鳥名)。   搏 (補各切擊也)。
L133n1557_p0030b02║ 撮 (子活切爪取也)。   闢 (毗亦切開也)。   嫡 (丁[歷-秝+林]切正長曰嫡)。
L133n1557_p0031a01║大方廣佛華嚴經疏鈔會本第五十二之二 煩九
L133n1557_p0031a02║    唐于闐國三藏沙門實叉難陀 譯
L133n1557_p0031a03║    唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0031a04║佛子如所得身言語及心亦復如是得如是
L133n1557_p0031a05║等無量無數清淨三輪。
L133n1557_p0031a06║ 後佛子如所得下類結可知。
L133n1557_p0031a07║佛子如來成正覺時於其身中普見一切眾
L133n1557_p0031a08║生成正覺乃至普見一切眾生入涅槃。
L133n1557_p0031a09║ 第五佛子如來成正覺下明因果交徹釋
L133n1557_p0031a10║ 上無二同一性故文中三初標次皆同下
L133n1557_p0031a11║ 釋三知一切下結。
L133n1557_p0031a12║ 今初八相之中略舉其二故云乃至此文
L133n1557_p0031a13║ 正同淨名云若彌勒得菩提者一切眾生
L133n1557_p0031a14║ 皆亦應得一切眾生即菩提相彌勒示迷
L133n1557_p0031a15║ 此旨但謂理詰之言不知真得菩提實如
L133n1557_p0031b01║ 所詰(此文正同下第二會淨名於中有三初正顯同即菩薩品彌勒為兜率天
L133n1557_p0031b02║ 子說不退轉地之行淨名難云為從如生得授記耶云云若以如生得授記者如無
L133n1557_p0031b03║ 有生若以如滅得授記者如無有滅一切眾生皆如也一切法亦如也眾聖賢亦如
L133n1557_p0031b04║ 也至於彌勒亦如也若彌勒得授記者一切眾生亦應授記所以者何夫如者不二
L133n1557_p0031b05║ 不異若彌勒得阿耨多羅三藐三菩提者一切眾生皆亦應得所以者何一切眾生
L133n1557_p0031b06║ 即菩提相若彌勒得滅度者一切眾生亦當滅度所以者何諸佛知一切眾生畢竟
L133n1557_p0031b07║ 寂滅即涅槃相不復更滅釋曰今正釋成正覺義故但引菩提若據經文云乃至入
L133n1557_p0031b08║ 涅槃則有亦當滅度之義故今具引耳彌勒示迷下第二出彼經意既為補處何理
L133n1557_p0031b09║ 不窮寄於受屈以悟時聽耳言但謂理詰之言者即是迷相然迷有二意一約彌勒
L133n1557_p0031b10║ 受難云一切同如而我獨得授記誠乖理也故云理詰之言二者彌勒不受難云理
L133n1557_p0031b11║ 雖一如行滿得記何得以理而難事耶故云理詰不知真得者三正會釋淨名非曰
L133n1557_p0031b12║ 妄詰真實菩提誠乃一得一切得耳則受難不受難俱迷此理若顯不迷應對淨名
L133n1557_p0031b13║ 實如所言我已見生得記作佛入涅槃竟)又前章以我等彼故
L133n1557_p0031b14║ 遍同彼量今明以彼等我故全現我中是
L133n1557_p0031b15║ 知一性平等反覆相成(又前章下三對前揀異則前是普遍
L133n1557_p0032a01║ 此是廣容言一性平等反覆相成者前章明平等此章明一性故下釋中皆同一性
L133n1557_p0032a02║ 由平等故唯是一性由一性故何不等耶故云相成)此中之成為理
L133n1557_p0032a03║ 為事若是事成何以釋云同一性故若是
L133n1557_p0032a04║ 理成何以此云成正覺耶入涅槃耶此是
L133n1557_p0032a05║ 華嚴大節圓宗之義不對諸宗難以取解
L133n1557_p0032a06║ 然諸眾生若於人天位中觀之具足人法
L133n1557_p0032a07║ 二我小乘唯是五蘊實法大乘或說但心
L133n1557_p0032a08║ 所現或說幻有即空人法俱遣或說唯如
L133n1557_p0032a09║ 來藏具恒沙性德故眾生即在纏法身法
L133n1557_p0032a10║ 身眾生義一名異猶據理說更有說言相
L133n1557_p0032a11║ 本自盡性本自現不可說言即佛不即佛
L133n1557_p0032a12║ 等若依此宗舊來成竟亦涅槃竟非約同
L133n1557_p0032a13║ 體此成即是彼成(然諸眾生下二別釋即五教意兼人天為六)
L133n1557_p0032a14║ 若爾何以現有眾生非即佛耶若就眾生
L133n1557_p0032a15║ 位看者尚不見唯心即空安見圓教中事
L133n1557_p0032b01║ 如迷東謂西正執西故若諸情頓破則法
L133n1557_p0032b02║ 界圓現無不已成猶彼人悟西處全東若
L133n1557_p0032b03║ 爾諸佛何以更化眾生不如是知所以須
L133n1557_p0032b04║ 化如是化者是究竟化如是化者無不化
L133n1557_p0032b05║ 時故下結云大悲相續救度眾生(若就眾生下二
L133n1557_p0032b06║ 解釋此中意云以理融通不可作理事別解若爾下三以能難所佛既了達何用化
L133n1557_p0032b07║ 耶不如是知下四釋化之由如是化下五結成真化言無不化時即常化也故引相
L133n1557_p0032b08║ 續正成常恒)隨門不同種種有異約成佛門一
L133n1557_p0032b09║ 切成也(隨門不同下第三結例即類結餘門門雖有多且略分四一約性即
L133n1557_p0032b10║ 一真法界二約相即無盡事法三約性相交徹顯此二門不即不離四以性融相德
L133n1557_p0032b11║ 用重重初約性門者問體是佛不答是應成四句一是佛法性身無所不至故經云
L133n1557_p0032b12║ 性空即是佛故二非佛絕能所覺為其性平等一真法界非佛非眾生故三亦佛亦
L133n1557_p0032b13║ 非佛以法性身無自性故四雙非性與無性雙泯絕故經云無中無有二無二亦復
L133n1557_p0032b14║ 無三世一切空是則諸佛見二就相門乃有二義一情二非情真心隨緣變能所故
L133n1557_p0032b15║ 然此二門各分染淨謂無明熏真如成染緣起真如熏無明成淨緣起染成萬類淨
L133n1557_p0033a01║ 至成佛以修淨緣斷彼染緣方得成佛依此二義則生佛不同於淨緣中因果因有
L133n1557_p0033a02║ 純雜果有依正若約純門隨一菩薩盡未來際唯修一行一一皆然若約雜門萬行
L133n1557_p0033a03║ 齊修盡未來際若約因門盡未來際常是菩薩若約果門盡未來際常是如來經云
L133n1557_p0033a04║ 為眾生故念念新新成等正覺若雙辯二門盡未來際修因得果若約雙非盡未來
L133n1557_p0033a05║ 際非因非果便同真性前之二門雙具悲智雙融心境第三性相交徹門中曲有四
L133n1557_p0033a06║ 門一以性隨相同第二門二會相歸性同第一門三雙存無礙具上二門依此則悲
L133n1557_p0033a07║ 智雙運性相齊驅寂照雙流成大自在四互奪雙亡則性相俱絕沒同果海無成不
L133n1557_p0033a08║ 成第四以性融相門相雖萬差無不即性性德包含全在相中以性融相相如於性
L133n1557_p0033a09║ 令上諸門皆無障礙因果交徹純雜相融事事相參重重無盡今就性門四句之內
L133n1557_p0033a10║ 是即佛門不取餘三就相門中約有情門是淨非染是果非因是一分義非此所用
L133n1557_p0033a11║ 就交徹門佛則性相雙融生則會相歸性今經正約第四以性融相一成一切皆成
L133n1557_p0033a12║ 謂以佛之淨性融生之染以佛一性融生之多令多染生隨一真性皆如於佛已成
L133n1557_p0033a13║ 佛竟非唯有情會萬類相融為佛體無不皆成故肇公云會萬物而成己者其唯聖
L133n1557_p0033a14║ 人乎又云故至人空洞無像物無非我以佛之性融於物性同佛皆成以物之性融
L133n1557_p0033a15║ 物之相故令三業等於萬類即今經意而非餘門故云隨門不同今是成佛門也頓
L133n1557_p0033b01║ 教多同約性四門終教即同性相交徹始教有二幻有即空同會相歸性但唯心現
L133n1557_p0033b02║ 多同第二小乘人天皆同相門由此有云無情成佛是約性相相融以情之性融無
L133n1557_p0033b03║ 情相以無情相隨性融同有情之性故說無情有成佛義若以無情不成佛義融情
L133n1557_p0033b04║ 之相亦得說言諸眾生不成佛也以成與不成情與無情無二性故法界無限故佛
L133n1557_p0033b05║ 體普周故色空無二故法無定性故十身圓融故緣起相由故生界無盡故因果周
L133n1557_p0033b06║ 遍故遠離斷常故萬法虛融故故說一成一切成也非謂無情亦有覺性同情成佛
L133n1557_p0033b07║ 若許成佛此成則能修因無情變情情變無情便同邪見餘義具如前後廣說)又
L133n1557_p0033b08║ 此眾生乃是像上之模令其去模則自見
L133n1557_p0033b09║ 己佛亦見他成如第十段(又此眾生者四重釋此是一義
L133n1557_p0033b10║ 前同佛心塵中經卷下同第十普遍諸心以見自成即見他成同下自心念念常有
L133n1557_p0033b11║ 佛成正覺)。
L133n1557_p0033b12║皆同一性所謂無性無何等性所謂無相性
L133n1557_p0033b13║無盡性無生性無滅性無我性無非我性無
L133n1557_p0033b14║眾生性無非眾生性無菩提性無法界性無
L133n1557_p0033b15║虛空性亦復無有成正覺性。
L133n1557_p0034a01║ 二釋中先總釋同一無性故得現成妄性
L133n1557_p0034a02║ 本虛生元是佛真性叵得非今始成故皆
L133n1557_p0034a03║ 成也(二釋中者此有三意一云同一無性故得現成者謂既無二性佛證一性
L133n1557_p0034a04║ 得成佛故生隨一性皆成佛矣二云妄性本虛生元是佛者生自有妄見生非佛佛
L133n1557_p0034a05║ 了妄虛生何非佛三真性叵得非今始成者若有可得今得成佛證性叵得佛非始
L133n1557_p0034a06║ 成佛非始成佛本是佛佛之本佛何異生佛是故一成一切皆成亦可說言若一不
L133n1557_p0034a07║ 成一切不成同一性故今是成佛門故故一切皆成佛也)次轉徵所無
L133n1557_p0034a08║ 無何等性同菩提性故後釋所無有十二
L133n1557_p0034a09║ 句前四通生及佛次四約眾生後四唯約
L133n1557_p0034a10║ 佛非獨妄空真有亦非妄有真空以性融
L133n1557_p0034a11║ 相法界圓現故由此無性說成正覺(後釋所無
L133n1557_p0034a12║ 下疏文有二先消文言非獨妄空等者揀宗顯別妄空真有法相宗說遍計是空圓
L133n1557_p0034a13║ 成有故涅槃經說生死是空涅槃不空三論中云妄說為有真諦空故今十二句生
L133n1557_p0034a14║ 即是妄佛即是真真妄俱非不應偏說以性融相者示其正理生佛真妄皆是相異
L133n1557_p0034a15║ 融同真界故說一成一切皆成是以結云由此無性說成正覺若有取成非真覺故
L133n1557_p0034b01║ 是故文云亦復無有成正覺性)又攝十二總為六對一能
L133n1557_p0034b02║ 相所相對謂染相淨相相待有故念念之
L133n1557_p0034b03║ 盡緣所盡故煩惱永盡本自盡故(又攝十二下二
L133n1557_p0034b04║ 成對也一能相所相對者相為所相盡即能相所相法體即是有為不出染淨言相
L133n1557_p0034b05║ 待有故者釋成無義染待淨有故無染相淨待染有故無淨相是故經云無相性也
L133n1557_p0034b06║ 言無盡性者盡即能相生滅染淨全是有為然生滅四相略有二種一剎那盡云念
L133n1557_p0034b07║ 念滅以緣滅故顯無滅性二一期滅如煩惱性盡以性空門顯無滅義)二生
L133n1557_p0034b08║ 滅對約凡則本自不生即涅槃相不復更
L133n1557_p0034b09║ 滅故約佛菩提非始生故何有滅耶(二生滅對
L133n1557_p0034b10║ 凡則緣生故本不生性淨涅槃本來寂滅故不更滅此對皆淨名意前約滅惑此約
L133n1557_p0034b11║ 滅苦由滅惑苦則菩提生故今遣之言約佛菩提非始生者性淨菩提非始修得何
L133n1557_p0034b12║ 有滅耶)三我非我對有緣無主故我尚不可
L133n1557_p0034b13║ 得非我何可得諸法實相中無我無非我
L133n1557_p0034b14║ 故(三我非我對以緣破我以我遣非我言我尚不可得非我何可得即不二法門
L133n1557_p0034b15║ 諸法實相中下以實相門雙遣上二即中論文前已頻引)四緣非緣對
L133n1557_p0035a01║ 攬緣生故緣尚不可得故(四緣非緣對眾生是緣攬緣無
L133n1557_p0035a02║ 性故無眾生非眾生為非緣緣尚不可得非緣何可得即相待破)五能所
L133n1557_p0035a03║ 證對能證菩提因所證故所證法界由智
L133n1557_p0035a04║ 顯故(五能證所證對並因緣門雙破能所故上經云知菩提性從緣起入深法
L133n1557_p0035a05║ 界無違逆)六合不合對虛空非合因有顯故所
L133n1557_p0035a06║ 以性無成覺是合理智契合即為緣起故
L133n1557_p0035a07║ 非有也(六合非合對虛空無體不與物合亦以因緣顯無虛空成正覺者能
L133n1557_p0035a08║ 所契合亦因緣門釋無正覺故一合相非一合相)。
L133n1557_p0035a09║知一切法皆無性故得一切智大悲相續救
L133n1557_p0035a10║度眾生。
L133n1557_p0035a11║ 三結中物物無性故成種智證斯同體而
L133n1557_p0035a12║ 起大悲一得永常故云相續又只由不知
L133n1557_p0035a13║ 無性故教化不絕(物物無性下疏有二意一由證無性故得成佛
L133n1557_p0035a14║ 無性即是大悲之體故得起悲又只由下二由生不知佛器無性故化令知)。
L133n1557_p0035a15║佛子譬如虛空一切世界若成若壞常無增
L133n1557_p0035b01║減何以故虛空無生故諸佛菩提亦復如是
L133n1557_p0035b02║若成正覺不成正覺亦無增減何以故菩提
L133n1557_p0035b03║無相無非相無一無種種故。
L133n1557_p0035b04║ 第六佛子譬如虛空下明體離虧盈釋上
L133n1557_p0035b05║ 無相虛空無生故體無增減菩提無相成
L133n1557_p0035b06║ 不寧殊。
L133n1557_p0035b07║佛子假使有人能化作恒河沙等心一一心
L133n1557_p0035b08║復化作恒河沙等佛皆無色無形無相如是
L133n1557_p0035b09║盡恒河沙等劫無有休息佛子於汝意云何
L133n1557_p0035b10║彼人化心化作如來凡有幾何如來性起妙
L133n1557_p0035b11║德菩薩言如我解於仁所說義化與不化等
L133n1557_p0035b12║無有別云何問言凡有幾何普賢菩薩言善
L133n1557_p0035b13║哉善哉佛子如汝所說設一切眾生於一念
L133n1557_p0035b14║中悉成正覺與不成正覺等無有異何以故
L133n1557_p0035b15║菩提無相故若無有相則無增無減佛子菩
L133n1557_p0036a01║薩摩訶薩應如是知成等正覺同於菩提一
L133n1557_p0036a02║相無相。
L133n1557_p0036a03║ 第七佛子假使下明相無增減釋上無行
L133n1557_p0036a04║ 湛然不異行豈能遷文中三初舉喻問答
L133n1557_p0036a05║ 以化現無形喻成不異化多心者喻修多
L133n1557_p0036a06║ 因化成多佛喻證多果次普賢下讚善以
L133n1557_p0036a07║ 合三佛子下結此生後。
L133n1557_p0036a08║如來成正覺時以一相方便入善覺智三昧
L133n1557_p0036a09║入已於一成正覺廣大身現一切眾生數等
L133n1557_p0036a10║身住於身中如一成正覺廣大身一切成正
L133n1557_p0036a11║覺廣大身悉亦如是佛子如來有如是等無
L133n1557_p0036a12║量成正覺門是故應知如來所現身無有量
L133n1557_p0036a13║以無量故說如來身為無量界等眾生界。
L133n1557_p0036a14║ 第八如來成正覺時下用該動寂釋上無
L133n1557_p0036a15║ 止不滯定故文中四初舉所依三昧覺不
L133n1557_p0036b01║ 滯寂故名善覺覺彼一相故用為方便二
L133n1557_p0036b02║ 入已下顯一身之用既以一相為方便則
L133n1557_p0036b03║ 物皆一相故一即現多三如一下類顯餘
L133n1557_p0036b04║ 身如來成正覺時布身雲於法界一一皆
L133n1557_p0036b05║ 是廣大之身並如一身之現四佛子下總
L133n1557_p0036b06║ 結多門謂上來所現一定為門餘定亦爾
L133n1557_p0036b07║ 定門既然悲智總持等門亦爾故有無量
L133n1557_p0036b08║ 界矣是謂高而無上廣不可極(是謂高而無上者顯
L133n1557_p0036b09║ 高廣義此及下大包天地等皆是肇公涅槃無名論位體中文彼云經言菩提之道
L133n1557_p0036b10║ 不可圓度高而無上廣不可極淵而無下深不可測大包天地細入無間)。
L133n1557_p0036b11║佛子菩薩摩訶薩應知如來身一毛孔中有
L133n1557_p0036b12║一切眾生數等諸佛身何以故如來成正覺
L133n1557_p0036b13║身究竟無生滅故。
L133n1557_p0036b14║ 第九佛子至應知如來下明周于法界釋
L133n1557_p0036b15║ 上無量無量有二一廣多無量一毛含多
L133n1557_p0037a01║ 遍法界故二無分量皆不生故文中三初
L133n1557_p0037a02║ 明一毛含多釋以不生故。
L133n1557_p0037a03║ 此與前段分有分異又此唯現佛即同類
L133n1557_p0037a04║ 相望前通多類即異類相入又前則住體
L133n1557_p0037a05║ 遍應此則如理而含亦如理而遍(此與下後揀異
L133n1557_p0037a06║ 第八有三重揀一約能現前身為有分此毛為無分故二又此下約所現揀前通多
L133n1557_p0037a07║ 類者但言現身此云現佛故三又前下約義相揀前住體遍應者即緣起相由門由
L133n1557_p0037a08║ 住緣起一佛身體遍應一切成多類故比則如理下是法性融通門法性如空有其
L133n1557_p0037a09║ 二義一則廣大無所不包故譬如虛空具含眾象二則體性周遍故喻云譬如虛空
L133n1557_p0037a10║ 遍至一切色非色處一毛含多即廣容義遍法界毛即普遍義)。
L133n1557_p0037a11║如一毛孔遍法界一切毛孔悉亦如是當知
L133n1557_p0037a12║無有少許處空無佛身何以故如來成正覺
L133n1557_p0037a13║無處不至故。
L133n1557_p0037a14║ 二如一毛下類顯多毛但容毛處即是毛
L133n1557_p0037a15║ 孔次徵意云身契無生可許能含法界虛
L133n1557_p0037b01║ 空無有能契何能亦含釋云無處不至則
L133n1557_p0037b02║ 無非佛身矣是謂大包天地細入無間(是謂
L133n1557_p0037b03║ 大包下一毛廣容即大包天地多身入毛即細入無間)。
L133n1557_p0037b04║隨其所能隨其勢力於道場菩提樹下師子
L133n1557_p0037b05║座上以種種身成等正覺。
L133n1557_p0037b06║ 三隨其下釋疑疑云若爾何以要就覺樹
L133n1557_p0037b07║ 釋云隨機所能受耳是知坐菩提樹多身
L133n1557_p0037b08║ 頓成尚曰隨宜有頂鹿圓豈為真極(是知等者
L133n1557_p0037b09║ 舉況顯勝有預即是權教中說真成之處鹿園即是八相化身轉法之處今於此成
L133n1557_p0037b10║ 即周法界此處轉法輪即於法界無盡處轉)。
L133n1557_p0037b11║佛子菩薩摩訶薩應知自心念念常有佛成
L133n1557_p0037b12║正覺何以故諸佛如來不離此心成正覺故
L133n1557_p0037b13║如自心一切眾生心亦復如是悉有如來成
L133n1557_p0037b14║等正覺。
L133n1557_p0037b15║ 第十佛子至應知自心下明普遍諸心釋
L133n1557_p0038a01║ 前二門即分為二初正明普遍釋上無際
L133n1557_p0038a02║ 念念常成無際畔故後廣大下總結雙非
L133n1557_p0038a03║ 釋上遠離二邊住於中道今初亦二先指
L133n1557_p0038a04║ 一心後如自心下例一切心前中先標次
L133n1557_p0038a05║ 徵後釋釋云不離者有二義一眾生身心
L133n1557_p0038a06║ 即佛所證故二全即佛菩提性故此即他
L133n1557_p0038a07║ 果在我之因非約因人自有佛性此文正
L133n1557_p0038a08║ 辨佛菩提故(此文正辨者成上非約因人有性是佛性義今說佛菩提
L133n1557_p0038a09║ 而言眾生心有之者即他果佛在我因人之內耳)。
L133n1557_p0038a10║廣大周遍無處不有不離不斷無有休息入
L133n1557_p0038a11║不思議方便法門。
L133n1557_p0038a12║ 後總結雙非不離不斷釋有二意一不離
L133n1557_p0038a13║ 結上無處不有不斷生下無有休息二不
L133n1557_p0038a14║ 離者生佛非異故不斷者生佛非一不同
L133n1557_p0038a15║ 眾生可斷壞故是名入不思議方便法門
L133n1557_p0038b01║ 是以不得意者作眾生思故是不可設作
L133n1557_p0038b02║ 佛思是亦不可即亦不可非即亦不可當
L133n1557_p0038b03║ 淨智眼無取諸情。
L133n1557_p0038b04║佛子菩薩摩訶薩應如是知如來成正覺。
L133n1557_p0038b05║ 第三總結即最後佛子今依此知映前十
L133n1557_p0038b06║ 門無幽不盡離此何有真菩提耶。
L133n1557_p0038b07║爾時普賢菩薩摩訶薩欲重明此義而說頌
L133n1557_p0038b08║言。
L133n1557_p0038b09║ 後偈有六頌前十門初二次第頌初二門
L133n1557_p0038b10║ 次三如次頌六七八後一通頌四五九十
L133n1557_p0038b11║ 以同是普現無量義故其第三門但顯離
L133n1557_p0038b12║ 言故略不頌。
L133n1557_p0038b13║正覺了知一切法無二離二悉平等自性清
L133n1557_p0038b14║淨如虛空我與非我不分別(總明體相)。
L133n1557_p0038b15║如海印現眾生身以此說其為大海菩提普
L133n1557_p0039a01║印諸心行是故說名為正覺(印現萬機)。
L133n1557_p0039a02║譬如世界有成敗而於虛空不增減一切諸
L133n1557_p0039a03║佛出世間菩提一相恒無相(體離虧盈)。
L133n1557_p0039a04║如人化心化作佛化與不化性無異一切眾
L133n1557_p0039a05║生成菩提成與不成無增減(相離增減)。
L133n1557_p0039a06║佛有三昧名善覺菩提樹下入此定放眾生
L133n1557_p0039a07║等無量光開悟群品如蓮敷(用該動寂)。
L133n1557_p0039a08║如三世劫剎眾生所有心念及根欲如是數
L133n1557_p0039a09║等身皆現是故正覺名無量(六通頌四五九十)。
L133n1557_p0039a10║佛子菩薩摩訶薩應云何知如來應正等覺
L133n1557_p0039a11║轉法輪。
L133n1557_p0039a12║ 第八明出現轉法輪得大菩提理必轉授
L133n1557_p0039a13║ 長行中三初標徵次釋相後總結。
L133n1557_p0039a14║佛子菩薩摩訶薩應如是知如來以心自在
L133n1557_p0039a15║力無起無轉而轉法輪知一切法恒無起故
L133n1557_p0039b01║以三種轉斷所應斷而轉法輪知一切法離
L133n1557_p0039b02║邊見故離欲際非際而轉法輪入一切法虛
L133n1557_p0039b03║空際故無有言說而轉法輪知一切法不可
L133n1557_p0039b04║說故究竟寂滅而轉法輪知一切法涅槃性
L133n1557_p0039b05║故。
L133n1557_p0039b06║ 就釋相中二先顯體用後顯所因今初分
L133n1557_p0039b07║ 三初法次喻後結勸今初文有九句減數
L133n1557_p0039b08║ 十也皆先標後釋前五顯體性寂寥後四
L133n1557_p0039b09║ 辨相用深廣前中一能轉心二所轉體三
L133n1557_p0039b10║ 所得果四能詮教五所顯理(今初等者明轉法輪然法
L133n1557_p0039b11║ 輪義廣如別章而今略以三門分別一釋名二出體三轉相今初然俱舍論亦名梵
L133n1557_p0039b12║ 輪如來大梵之所轉故言法輪者法即軌持輪者如帝王輪從喻得名略有四義一
L133n1557_p0039b13║ 圓滿義具轂輻輞軸等體用周備故二摧壞義摧壞煩惱如摧未伏等三鎮遏義已
L133n1557_p0039b14║ 伏煩惱令勢轉遠故如鎮已伏四不定義從見至修修至無學從自至他他信至解
L133n1557_p0039b15║ 解至行果等轉者說也故總釋云流演圓通名之為輪自我之彼故名為轉若別說
L133n1557_p0040a01║ 者略有四義轉謂動也顯也運也起也動宣言教顯揚妙理運聖道於聲前起真智
L133n1557_p0040a02║ 於言後圓摧障惱名轉法輪釋曰此四約教理行果如其次第下出轉體不出四故
L133n1557_p0040a03║ 出體轉相在文具之)夫轉法輪不過此五今皆即事
L133n1557_p0040a04║ 契真一能轉心者由知法無起故正轉法
L133n1557_p0040a05║ 時不起心念言我轉授前人名心自在如
L133n1557_p0040a06║ 是方為真能轉也(夫轉法輪者此五即是出體亦是轉相且第二
L133n1557_p0040a07║ 出體者大小諸教有多差別今以大乘貫通諸說體總有五一輪自性謂擇法覺支
L133n1557_p0040a08║ 正見正知等通見修無學或取八聖道具輪輻轂輞故正見思惟如轂是根本故正
L133n1557_p0040a09║ 語業命說名為輻由轂有故正念勤定說名為輞攝錄餘故二者法輪因謂能生後
L133n1557_p0040a10║ 聖道諸教聞思修等諸經論中多說佛教為法輪故三法輪眷屬聖道助伴五蘊諸
L133n1557_p0040a11║ 法四法輪境聖道所緣四諦因緣三性等理五法輪果謂因道所證菩提涅槃無為
L133n1557_p0040a12║ 等果大乘法師[(冰-水+〡)*ㄆ]取五體不出教理行果意明二即是教四即是理一三皆行五即
L133n1557_p0040a13║ 是果今經五句即攝此五一能轉心即是眷屬二即是性三即第五四即第二五即
L133n1557_p0040a14║ 第四若以教理行果攝今五者後三可知初一是行二所詮理亦是行攝三轉約於
L133n1557_p0040a15║ 見修等故又此五句即是轉相第三轉相者瑜伽九十五說由五種相轉法輪者當
L133n1557_p0040b01║ 知名為善轉法輪一者世尊為菩薩時為得所得所緣境界二者為得所得方便三
L133n1557_p0040b02║ 者證得所應得識四者得已以他相續令於自證深生信解五者令他於他所證深
L133n1557_p0040b03║ 生信解今經五句即攝彼五一即第四令他信解二即第二三即第三四即第五五
L133n1557_p0040b04║ 即第一會釋可知但言所得方便者即以三周正轉見修無學隨其次第知見現觀
L133n1557_p0040b05║ 名得方便瑜伽又說三周行相名得所得之方便也然上出體與其轉相皆大乘意
L133n1557_p0040b06║ 細尋二門多有相似或應為一彼是法相之所宗師且順於彼以今一五攝彼二五
L133n1557_p0040b07║ 今皆即事者揀實異權名數則同意旨懸隔)二所轉體者即示
L133n1557_p0040b08║ 勸證名為三轉此三名輪者摧障惱故言
L133n1557_p0040b09║ 離邊者若有惑可摧未離於常無惑可摧
L133n1557_p0040b10║ 寧免於斷今永離斷常等邊方為真能斷
L133n1557_p0040b11║ 所應斷知與證修亦然(二所轉者一示相轉二勸修轉三作
L133n1557_p0040b12║ 證轉第一示相轉者諸佛世尊正證諸法隨何等器而指示之如轉四諦言此身是
L133n1557_p0040b13║ 苦業惑為集此滅為滅能滅為道示因緣等真理妙智例皆同此當爾之時生聖慧
L133n1557_p0040b14║ 眼由示依去來今世有差別故如其次第得眼智明覺此之一智總名為眼有三行
L133n1557_p0040b15║ 相名智明覺非於四諦別起四智由真見道唯一剎那不同小乘上下別觀依詮證
L133n1557_p0041a01║ 滅說通三世非是滅諦通三世有第二勸修轉者如說四諦云此是苦汝當知此是
L133n1557_p0041a02║ 集汝當斷此是滅汝當證此是道汝當修亦生眼智明覺若轉因緣真實法等例此
L133n1557_p0041a03║ 可知第三作證轉者如轉四諦云此是苦我已知此是集我已斷此是滅我已證此
L133n1557_p0041a04║ 是道我已修亦生眼智明覺四行轉餘例此然其三轉尊者妙音八正為轉唯是見
L133n1557_p0041a05║ 道以憍陳那見道生時說名已轉若通相說諸有聖道皆名法輪顯宗論說三轉即
L133n1557_p0041a06║ 是三道謂初是見道二是修道三是無學道如憍陳那名已轉者已初轉故大乘法
L133n1557_p0041a07║ 師意取彼義若成實師初轉生聞慧次生思慧後生修慧無十二行唯作一期行相
L133n1557_p0041a08║ 此言卻通以說陳如即得初果未經修道何有初果第十六智是修道故又初雖示
L133n1557_p0041a09║ 是苦集等未勸知斷何因成果若示勸轉已得果竟何用引已而為證耶是以見道
L133n1557_p0041a10║ 通於三轉義卻長也況通諸法皆有示勸及與證耶故今經中始成正覺演大華嚴
L133n1557_p0041a11║ 轉一乘輪亦具三矣大乘見道唯在初地則彼地前應非如來轉法輪矣若別配二
L133n1557_p0041a12║ 道者第二轉者謂是有學以其妙慧如實通達我當於後猶有所作應當遍知苦諦
L133n1557_p0041a13║ 應當永斷集諦應當作證滅諦應當修習未修道諦如是有四種行相如前應知第
L133n1557_p0041a14║ 三轉者謂是無學以得盡智無生智故言所應作我皆已作謂我已遍知未知苦諦
L133n1557_p0041a15║ 乃至廣說我已修習未修道諦亦有四行例皆可知釋曰此即大乘諸師別配三轉
L133n1557_p0041b01║ 屬於三道而言證者是彼自證非佛證也然今經文即是三轉中道法輪永離邊見
L133n1557_p0041b02║ 亦具說於知斷證修即是大乘無作四諦已申轉體)三所得果者由
L133n1557_p0041b03║ 斷惑故得離欲際由證性空本無可離斯
L133n1557_p0041b04║ 際亦遣(得果等四皆有虛求)四能詮教者理假言詮
L133n1557_p0041b05║ 今了本寂滅不可說故則終日言而未曾
L133n1557_p0041b06║ 言也。
L133n1557_p0041b07║ 五所顯理謂即寂滅今了性淨涅槃法本
L133n1557_p0041b08║ 不然今則無滅方為究竟之滅是知其輪
L133n1557_p0041b09║ 本來常清淨也(是知其輪者即暗引淨名寶積云三轉法輪於大千
L133n1557_p0041b10║ 其輪本來常清淨古來多釋今取即事之真性淨之理為法輪體也)。
L133n1557_p0041b11║以一切文字一切言語而轉法輪如來音聲
L133n1557_p0041b12║無處不至故知聲如響而轉法輪了於諸法
L133n1557_p0041b13║真實性故於一音中出一切音而轉法輪畢
L133n1557_p0041b14║竟無主故無遺無盡而轉法輪內外無著故。
L133n1557_p0041b15║ 後四相用深廣中一觸言皆輪廣也二即
L133n1557_p0042a01║ 用而寂深也下二亦深亦廣三一即多而
L133n1557_p0042a02║ 無主四即橫豎而恒虛謂橫則無遺無所
L133n1557_p0042a03║ 不轉故豎則無盡窮未來故而不著內外
L133n1557_p0042a04║ 則深廣無涯矣(故後四段明相用深廣則迥異餘宗為不壞相略引
L133n1557_p0042a05║ 餘釋耳)。
L133n1557_p0042a06║佛子譬如一切文字語言盡未來劫說不可
L133n1557_p0042a07║盡佛轉法輪亦復如是一切文字安立顯示
L133n1557_p0042a08║無有休息無有窮盡佛子如來法輪悉入一
L133n1557_p0042a09║切語言文字而無所住譬如書字普入一切
L133n1557_p0042a10║事一切語一切算數一切世間出世間處而
L133n1557_p0042a11║無所住如來音聲亦復如是普入一切處一
L133n1557_p0042a12║切眾生一切法一切業一切報中而無所住
L133n1557_p0042a13║一切眾生種種語言皆悉不離如來法輪何
L133n1557_p0042a14║以故言音實相即法輪故。
L133n1557_p0042a15║ 第二佛子譬如下喻中文有二喻一文字
L133n1557_p0042b01║ 無盡喻喻第九無盡二遍入無住喻喻六
L133n1557_p0042b02║ 七八用而常寂故於中有法喻合合中二
L133n1557_p0042b03║ 先合普入一切以上法中但云入一切言
L133n1557_p0042b04║ 故今明入餘法則觸類皆法輪豈同三乘
L133n1557_p0042b05║ 但用佛聲為輪等耶一切眾生種種下正
L133n1557_p0042b06║ 合前文入一切語前五易故略不喻之(豈同
L133n1557_p0042b07║ 三乘者揀實異權而言等者就佛聲中揀尋常言如問晴雨安慰弟子等亦非法輪
L133n1557_p0042b08║ 唯取轉法又要令他斷惑見理方明法輪今此乃至數重深玄一則不論斷不斷等
L133n1557_p0042b09║ 說即名輪故經云如來所轉妙法輪一切皆是菩提分若能聞已悟法性如是之人
L133n1557_p0042b10║ 常見佛二者尋常之言亦是法輪如來無有散亂聲故言不虛發如涅槃說如來一
L133n1557_p0042b11║ 切語言皆名轉法輪故三者能令三界所有聲聞者皆是如來音故四者不揀聲與
L133n1557_p0042b12║ 非聲遍於法界皆法輪體況復一多交徹相映融即豈同三乘之法輪哉)。
L133n1557_p0042b13║佛子菩薩摩訶薩於如來轉法輪應如是知。
L133n1557_p0042b14║ 第三佛子下結勸可知。
L133n1557_p0042b15║復次佛子菩薩摩訶薩欲知如來所轉法輪
L133n1557_p0043a01║應知如來法輪所出生處何等為如來法輪
L133n1557_p0043a02║所出生處佛子如來隨一切眾生心行欲樂
L133n1557_p0043a03║無量差別出若干音聲而轉法輪佛子如來
L133n1557_p0043a04║應正等覺有三昧名究竟無礙無畏入此三
L133n1557_p0043a05║昧已於成正覺一一身一一口各出一切眾
L133n1557_p0043a06║生數等言音一一音中眾音具足各各差別
L133n1557_p0043a07║而轉法輪令一切眾生皆生歡喜能如是知
L133n1557_p0043a08║轉法輪者當知此人則為隨順一切佛法不
L133n1557_p0043a09║如是知則非隨順佛子諸菩薩摩訶薩應如
L133n1557_p0043a10║是知佛轉法輪普入無量眾生界故。
L133n1557_p0043a11║ 第二復次下顯法輪所起因於中三先辨
L133n1557_p0043a12║ 輪所起因因機差故若離物機佛無說故
L133n1557_p0043a13║ 次佛子如來下明因所起輪物既為力不
L133n1557_p0043a14║ 同教須適宜差別於中說法所依之定名
L133n1557_p0043a15║ 者無礙辯才無所怯畏得究竟者唯佛有
L133n1557_p0043b01║ 故後能如是知下結其得失及第三總結
L133n1557_p0043b02║ 文並可知。
L133n1557_p0043b03║爾時普賢菩薩摩訶薩欲重明此義而說頌
L133n1557_p0043b04║言。
L133n1557_p0043b05║如來法輪無所轉三世無起亦無得譬如文
L133n1557_p0043b06║字無盡時十力法輪亦如是。
L133n1557_p0043b07║如字普入而無至正覺法輪亦復然入諸言
L133n1557_p0043b08║音無所入能令眾生悉歡喜。
L133n1557_p0043b09║佛有三昧名究竟入此定已乃說法一切眾
L133n1557_p0043b10║生無有邊普出其音令悟解。
L133n1557_p0043b11║一一音中復更演無量言音各差別於世自
L133n1557_p0043b12║在無分別隨其欲樂普使聞。
L133n1557_p0043b13║文字不從內外出亦不失壞無積聚而為眾
L133n1557_p0043b14║生轉法輪如是自在甚奇特。
L133n1557_p0043b15║ 偈有五頌分二初二偈頌法輪體用後三
L133n1557_p0044a01║ 偈頌法輪所因。
L133n1557_p0044a02║大方廣佛華嚴經疏鈔會本第五十二之二
L133n1557_p0044a03║    音釋
L133n1557_p0044a04║ 詰 (契吉切問也)。   遏 (阿葛切遮止也)。
L133n1557_p0044b01║大方廣佛華嚴經疏鈔會本第五十二之三 煩十
L133n1557_p0044b02║    唐于闐國三藏沙門實叉難陀 譯
L133n1557_p0044b03║    唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0044b04║ 第九出現涅槃轉化既周安住祕藏為物
L133n1557_p0044b05║ 示滅故次明之然大涅槃蓋眾聖歸宗冥
L133n1557_p0044b06║ 會之所寂寥無為而廣大悉備形名絕眹
L133n1557_p0044b07║ 識智難思(轉化既周躡前起後安住祕藏顯真涅槃為物示滅顯應涅槃
L133n1557_p0044b08║ 文具二故然大涅槃下二總明大旨以顯深玄多用肇公涅槃無名論有十演九折
L133n1557_p0044b09║ 十演者一開宗二位體三超境四妙存五辨差六會異七明漸八動寂九通古十玄
L133n1557_p0044b10║ 得九折者一覈體三徵出三搜玄四難差五責異六詰漸七譏動八窮源九考得開
L133n1557_p0044b11║ 宗為初次一折一演折為有名之難演即無名之答共相研覈顯無名旨今多用者
L133n1557_p0044b12║ 亦顯肇公憑此經故今初大旨多用開宗言眾聖歸宗冥會之所者總顯深廣包含
L133n1557_p0044b13║ 無外故論云九流於是乎交歸眾聖於是乎冥會謂三乘賢聖必會其中猶於百川
L133n1557_p0044b14║ 朝宗于海寂寥無為者顯深也而廣大悉備者顯廣也形名已下復拂深廣之跡朕
L133n1557_p0044b15║ 者跡也兆也論云夫涅槃之為道也寂寥虛曠不可以形名得微妙無相不可以有
L133n1557_p0045a01║ 心知故淨名云不可以智知不可以識識)今以無名強名亦為
L133n1557_p0045a02║ 五別(今以無名下第三開章別釋此句總明開意涅槃二十一云羝羅波夷名
L133n1557_p0045a03║ 為食油蟲無有名字強立名字善男子是大涅槃亦復如是無有名字強立名字位
L133n1557_p0045a04║ 體云有餘無餘者蓋是涅槃之外稱應物之假名耳而存稱謂者封名志器像者耽
L133n1557_p0045a05║ 形名也極於題目形也盡於方圓方圓有所不寫題目有所不傳焉可以名於無名
L133n1557_p0045a06║ 而形於無形者哉則無名亦假)一釋名涅槃正名為滅取
L133n1557_p0045a07║ 其義類乃有多方總以義翻稱為圓寂以
L133n1557_p0045a08║ 義充法界德備塵沙曰圓體窮真性妙絕
L133n1557_p0045a09║ 相累為寂而言大者橫無不包豎無無初
L133n1557_p0045a10║ 際此約三德涅槃若約義開略明三義一
L133n1557_p0045a11║ 者體大自性清淨故二者相大方便修淨
L133n1557_p0045a12║ 累亡德備故三者用大化用無盡故般者
L133n1557_p0045a13║ 入義性入真入示現入故若圓融無礙即
L133n1557_p0045a14║ 大涅槃(一釋名者若具梵云摩訶般涅槃那具翻為大圓寂入謂那即入義
L133n1557_p0045a15║ 應迴在上言正名為滅者取其義類乃有多方者即生公釋遠公同此言多方者或
L133n1557_p0045b01║ 云不生或云無作或云無起亦云無為亦云無相或云不滅或云寂靜或曰安隱或
L133n1557_p0045b02║ 名解脫皆是義翻法華序品長行之中便於中夜入無餘涅槃次即云佛滅度後偈
L133n1557_p0045b03║ 中又云佛此夜滅度明知古德正翻為滅亦云滅度超度四流故總以義翻者即唐
L133n1557_p0045b04║ 三藏等在義周圓而言大下先總後別總以橫豎釋如題中涅槃二十一云譬如虛
L133n1557_p0045b05║ 空不因小空名為大空涅槃亦爾不因小相名大涅槃釋曰此即絕待當體受名若
L133n1557_p0045b06║ 約義開下別釋曰三大釋三大雖通本有修成欲分三異性淨約體圓淨約相用修
L133n1557_p0045b07║ 成兼含三身下對三大亦有三入若有那字般字沒在圓寂之中今無那字以般釋
L133n1557_p0045b08║ 入梵語出息名為安那梵言入息名為般那那是息義欲明此章具足真應三四涅
L133n1557_p0045b09║ 槃故對三大別釋三入性入即性淨涅槃真入即是圓淨示入即方便淨遠公約已
L133n1557_p0045b10║ 證說一就寶論入息妄歸真從因趣果二真應相對辨入息化歸真名入三唯就應
L133n1557_p0045b11║ 現捨有為道趣入無為故名為入若約圓融者若不圓融三入各別法相宗故)二
L133n1557_p0045b12║ 出體性涅槃既妙絕常數恬怕希夷雖迥
L133n1557_p0045b13║ 出百非而靡所不在今以義求不出三法
L133n1557_p0045b14║ 即摩訶般若解脫法身以為其體所以三
L133n1557_p0045b15║ 者翻三雜染故成智恩斷故成法門法性
L133n1557_p0046a01║ 應化身故能證大智冥所證理累永寂故
L133n1557_p0046a02║ 然此三種不離一如德用分異即寂之照
L133n1557_p0046a03║ 為般若即照之寂為解脫寂照之體為法
L133n1557_p0046a04║ 身如一明淨圓珠明即般若淨即解脫圓
L133n1557_p0046a05║ 體法身約用不同體不相離故此三法不
L133n1557_p0046a06║ 縱不橫不並不別如天之目如世之伊名
L133n1557_p0046a07║ 祕密藏為大涅槃(二出體性者疏文分二一總顯深玄先顯體深
L133n1557_p0046a08║ 後體用無礙初中妙絕常數者即第十九演玄得中文彼云何者夫涅槃之道妙[書-曰+皿]
L133n1557_p0046a09║ 常數融冶二儀滌蕩萬有均天人一同異內視不已見返聽不我聞未常有得未常
L133n1557_p0046a10║ 無得今取此言總歎深旨恬怕希夷者恬和也怕靜也夷平也亦開宗中言彼云然
L133n1557_p0046a11║ 則有無絕於內稱謂淪於外視聽之所不暨四空之所昏昧恬焉而夷怕焉而泰九
L133n1557_p0046a12║ 流於是乎交歸眾聖於是乎冥會斯乃希夷之境大玄之鄉而欲以有無題牓標其
L133n1557_p0046a13║ 方域而語其神道不亦邈哉雖迥出下明體用無礙亦開章中文文云冥冥杳杳誰
L133n1557_p0046a14║ 見誰曉彌綸靡所不在而獨曳於有無之表今反用之今以義求下初正出體性然
L133n1557_p0046a15║ 遠公亦以三法為體與此小別一色二心三非色非心滅無常色獲得常色等故擇
L133n1557_p0046b01║ 滅無為廣如前說亦非全要不欲繁敘言今以義求者取其深義三德為體則身智
L133n1557_p0046b02║ 常住無不包含故所以三者下出三所以於中有二一翻對說三二當體辨三今初
L133n1557_p0046b03║ 釋三迴向具對十義今略有三翻三雜染者煩惱為般若煩惱即菩提菩提即是涅
L133n1557_p0046b04║ 槃之中般若德也翻於結業以為解脫翻苦依身即是法身心體離念本法身故故
L133n1557_p0046b05║ 三雜染即性淨三德二成三德者般若是智解脫是斷法身是恩法身兼應應物恩
L133n1557_p0046b06║ 德三成三身般若法門身法身是法性身解脫為應化身作用解脫亦解脫故若真
L133n1557_p0046b07║ 應對辨則有真實三德應化三德應化三德一一別從真三德起今從通義應身但
L133n1557_p0046b08║ 解脫德攝能證大智下二當體明三然薦福法師總有四釋先總釋云身是能證身
L133n1557_p0046b09║ 般若是智慧火解脫則煩惱等滅此三法合名證涅槃言四義者一云身是自受用
L133n1557_p0046b10║ 身餘二即金剛心後智斷二德二云身即法身法身即如如摩訶般若即如如智解
L133n1557_p0046b11║ 脫即是一切餘究竟[書-曰+皿]故法身為所證般若為能證解脫為離障三云佛身者即法
L133n1557_p0046b12║ 性有佛身義作二所依故有智慧義遍照法界光明故有解脫義性離一切障故此
L133n1557_p0046b13║ 三亦不相離彼自結云此三釋中初順經意欲明報身是常涅槃不滅身故四云身
L133n1557_p0046b14║ 者色身四智為般若解脫準前釋曰上之四解初約報身二約法身此二約真四通
L133n1557_p0046b15║ 真應三即約理為性淨三德今疏舉第二義者欲顯圓具通因通果通真通應應即
L133n1557_p0047a01║ 常身即法身故應即是法況自受用自受用體亦全法性法身但約在纏出纏異故
L133n1557_p0047a02║ 能證所證及與離障十地分得故得通因故舉一義理無不收然此三種下三融通
L133n1557_p0047a03║ 無礙有法喻結法中通因通果理具此三即性淨三德能如是知即名字三德依此
L133n1557_p0047a04║ 修觀即觀行三德初住分證如來究竟直就出纏法身即具三故成不別義故此三
L133n1557_p0047a05║ 法下結成涅槃涅槃第二云我今當令一切眾生及以我弟子四部之眾悉皆安住
L133n1557_p0047a06║ 祕密藏中我亦復當安住是中入於涅槃何等名為祕蜜之藏猶如伊字三點若並
L133n1557_p0047a07║ 則不成伊縱亦不成如摩醯首羅面上三目乃得成伊三點若別亦不得成我亦如
L133n1557_p0047a08║ 是解脫之法亦非涅槃如來之身亦非涅槃摩訶般若亦非涅槃三法各異亦非涅
L133n1557_p0047a09║ 槃我今安住如是三法為眾生故名入涅槃薦福釋曰若將喻類法喻文不足以法
L133n1557_p0047a10║ 云解脫之法亦非涅槃等喻中應云唯一一點不成伊也以解脫等三有一一不成
L133n1557_p0047a11║ 故夫證涅槃須有能證身須有智慧火煩惱等滅此三法合名證涅槃若唯身亦非
L133n1557_p0047a12║ 涅槃唯般若亦非涅槃唯解脫亦非涅槃此三各別未有斷證亦非涅槃喻別亦不
L133n1557_p0047a13║ 成若智者意四義各殊東西曰橫南北曰縱縱即豎也謂若法身本有次修般若後
L133n1557_p0047a14║ 得解脫則是縱義以經生越世彌[一/旦]淨穢故如縱三點橫者三法異體同時如三列
L133n1557_p0047a15║ 火並乃合為一體別乃各居一處即但用一法今摩訶般若亦非涅槃等是合縱並
L133n1557_p0047b01║ 豎明此三曰縱舉一攝二曰並故云般若非者般若中已攝二故三德若異亦非涅
L133n1557_p0047b02║ 槃即雙合橫別一一異體即合於別異體同時即合於橫故故上云三點若別不得
L133n1557_p0047b03║ 成伊已合橫別也亦可橫即是並對縱為橫對別為並故經但有三句於義成四而
L133n1557_p0047b04║ 總釋云今三俱不思議為可縱俱不思議焉可橫俱不思議焉可並俱不思議焉可
L133n1557_p0047b05║ 別意云即一而三即三而一非三非一雙照三一焉可作一三等思若作體一用別
L133n1557_p0047b06║ 而明尚未免於並別也然有云伊字如品字有云如倒書品字後義為正由此見異
L133n1557_p0047b07║ 古德解義取捨不同或一德在上二德在下或謂二德在上一德在下並不得意西
L133n1557_p0047b08║ 方伊字二點在上天目之喻不可二目在一目上如來恐人誤作此解故以天目轉
L133n1557_p0047b09║ 喻伊字則不得定一二上下但取不可縱橫及並別耳若定說言一上二上非唯義
L133n1557_p0047b10║ 理不得圓妙致令二喻自互相違謂梵字樣者[(口*口)/口]此西方伊字三目之一當於眉間
L133n1557_p0047b11║ 品此其狀也諸公何惑言祕蜜者以深妙故遠公釋云昔隱不說故名祕蜜權教所
L133n1557_p0047b12║ 覆故復名藏故下文云十一部中所不說者名之為藏又於其中包含諸德亦名為
L133n1557_p0047b13║ 藏薦福釋云皆非二乘境界故名祕蜜二賢皆是對昔顯蜜今明深妙當體祕蜜)。
L133n1557_p0047b14║ 三顯種類雖理無不統義類塵沙今自陜
L133n1557_p0047b15║ 之寬略分一兩或唯說一即大涅槃或說
L133n1557_p0048a01║ 有二自有三門一餘無餘二性淨方便淨
L133n1557_p0048a02║ 三真與應或分為三此有二種一約三乘
L133n1557_p0048a03║ 二即自性真應或分為四一自性清淨涅
L133n1557_p0048a04║ 槃二有餘依三無餘依四無住處有餘無
L133n1557_p0048a05║ 餘義通大小今唯說大於三種內不明二
L133n1557_p0048a06║ 乘餘皆具論融而無礙為大涅槃如文具
L133n1557_p0048a07║ 之非獨應滅(今自狹下三明種類餘無餘者釋有多義依小乘中自有
L133n1557_p0048a08║ 二義一有宗云涅槃體一約時不同得二名字言體一者於此宗中煩惱業思以道
L133n1557_p0048a09║ 力故應起不起擇減無為是涅槃體此體是一約對身智得二名字身智未[書-曰+皿]說前
L133n1557_p0048a10║ 涅槃以為有餘身智[書-曰+皿]竟向前涅槃轉名無餘非身智滅即名涅槃以此身智起已
L133n1557_p0048a11║ 謝滅是無常故若斷因故令後不起是非擇滅故非涅槃二依成實涅槃體二生死
L133n1557_p0048a12║ 因[書-曰+皿]名一涅槃生死果[書-曰+皿]名二涅槃由有宗中要道親斷方稱擇滅身口二業及生
L133n1557_p0048a13║ 死果非道親斷故不取之成實由斷煩惱餘不起故見修斷故亦得擇滅故名涅槃
L133n1557_p0048a14║ 然望大乘皆名有餘有餘變易故若依大乘遠公自有四別一云二死因[書-曰+皿]名曰有
L133n1557_p0048a15║ 餘二死果[書-曰+皿]名曰無餘二云分[暇-日]因果[書-曰+皿]名曰有餘變易生死[書-曰+皿]名曰無餘三云分
L133n1557_p0048b01║ [暇-日]因果及變易因盡名曰有餘變易果滅名曰無餘四云唯就變易因果為二分[暇-日]
L133n1557_p0048b02║ 因果屬小乘故若依金光明約三身說三身品云善男子依此二身一切諸佛說有
L133n1557_p0048b03║ 餘涅槃依法身者說無餘涅槃何以故一切餘究竟盡故依此三身一切諸佛說無
L133n1557_p0048b04║ 住涅槃何以故為二身故不住涅槃離於法身無有別佛何故不住涅槃二身假名
L133n1557_p0048b05║ 不實念念滅不住故數數出現以不定故法身不爾是故二身不住涅槃法身者不
L133n1557_p0048b06║ 二故不住生死依三身故說不住涅槃準上經文法身即是自受用身常在蜜嚴佛
L133n1557_p0048b07║ 土一切餘[書-曰+皿]者是煩惱正習分[暇-日]變易皆[書-曰+皿]肇公生名有餘滅名無餘亦即此意下
L133n1557_p0048b08║ 疏用之若依唯識云一有餘依涅槃謂即真如出煩惱障雖有微苦所依未滅而障
L133n1557_p0048b09║ 永寂故名涅槃二無餘依涅槃謂即真如出生死苦煩惱既[書-曰+皿]餘依亦滅眾苦永寂
L133n1557_p0048b10║ 故名涅槃釋曰此通大小而說真如為體即異小乘論下料揀云如何善逝有有餘
L133n1557_p0048b11║ 依(問也)雖無實依而現似有惑苦依盡說無餘依非苦依在說有餘依是故世尊可言
L133n1557_p0048b12║ 具四釋曰此答有二前明示有同於二乘後明以無漏蘊為有餘依故云非苦依在
L133n1557_p0048b13║ 二性淨者亦名二德亦名二寂亦名同相不同相並如初地示說分齊中辨性本淨
L133n1557_p0048b14║ 故從因方便之所顯故作用善巧故亦是體用餘如別章二即自性者上明真應自
L133n1557_p0048b15║ 性合其二佛約淨今開自性通於染淨或分為四即唯識論論云一本來自性清淨
L133n1557_p0049a01║ 涅槃謂一切法真如理雖有客塵而本性淨具無數量微妙功德無生無滅湛若虛
L133n1557_p0049a02║ 空一切有情平等共有與一切法不一不異離一切相一切分別尋思路絕名言道
L133n1557_p0049a03║ 斷唯真聖者自內所證其性本寂故名涅槃二有餘依三無餘依具如上說四無住
L133n1557_p0049a04║ 處涅槃謂即真如出所知障大悲般若常所輔翼由斯不住生死涅槃利樂有情窮
L133n1557_p0049a05║ 未來際用而常寂故名涅槃一切有情皆有初一二乘無學容有前三唯我世尊獨
L133n1557_p0049a06║ 言具四下疏結文用此四也有餘無餘下三通相料揀非獨應滅揀於異釋)四
L133n1557_p0049a07║ 彰業用囊括終古導達群方靡不度生靡
L133n1557_p0049a08║ 不成就故涅槃云能建大事則出現法門
L133n1557_p0049a09║ 皆斯用也然諸門廣義備於別章略在文
L133n1557_p0049a10║ 具(四彰業用初正明亦即無名論第十玄得中言也彼云故能囊括終古導達群
L133n1557_p0049a11║ 方亭毒蒼生疏而不漏汪哉洋哉何莫由之哉故梵志曰吾聞佛道厥義弘深汪洋
L133n1557_p0049a12║ 無涯靡不成就靡不度生然則三乘之路開真偽之途辨賢聖之道存無名之致顯
L133n1557_p0049a13║ 矣釋曰彼後結歎無名今略不舉二故涅槃下引證前疏已引三則出現下結成深
L133n1557_p0049a14║ 廣今以出現為總門則涅槃當其一德若涅槃為門出現九門皆涅槃出矣四然諸
L133n1557_p0049a15║ 門下指廣在餘已攝諸妙故云略在文具)。
L133n1557_p0049b01║佛子菩薩摩訶薩應云何知如來應正等覺
L133n1557_p0049b02║般涅槃。
L133n1557_p0049b03║ 第五釋文中二先徵起後正顯。
L133n1557_p0049b04║佛子菩薩摩訶薩欲知如來大涅槃者當須
L133n1557_p0049b05║了知根本自性。
L133n1557_p0049b06║ 正顯中十一體性真常二德用圓備三出
L133n1557_p0049b07║ 沒常湛四虧盈不遷五示滅妙存六隨緣
L133n1557_p0049b08║ 起盡七存亡互現八大用無涯九體離二
L133n1557_p0049b09║ 邊十結歸無住然斯十段隨義雖殊皆含
L133n1557_p0049b10║ 體用互相交徹顯大涅槃今初分三初舉
L133n1557_p0049b11║ 法勸知二如真如下指理同事三何以下
L133n1557_p0049b12║ 釋顯同相今初根本自性者即下所列真
L133n1557_p0049b13║ 如等十為真應涅槃之根本故體即自性
L133n1557_p0049b14║ 清淨涅槃以出二礙名方便淨為真涅槃
L133n1557_p0049b15║ 大悲應物亦自此流故名為本以是本故
L133n1557_p0050a01║ 但了真如即了涅槃(今初根本者此三行流已具上列一二三
L133n1557_p0050a02║ 四諸涅槃矣思之可見)。
L133n1557_p0050a03║如真如涅槃如來涅槃亦如是如實際涅槃
L133n1557_p0050a04║如來涅槃亦如是如法界涅槃如來涅槃亦
L133n1557_p0050a05║如是如虛空涅槃如來涅槃亦如是如法性
L133n1557_p0050a06║涅槃如來涅槃亦如是如離欲際涅槃如來
L133n1557_p0050a07║涅槃亦如是如無相際涅槃如來涅槃亦如
L133n1557_p0050a08║是如我性際涅槃如來涅槃亦如是如一切
L133n1557_p0050a09║法性際涅槃如來涅槃亦如是如真如際涅
L133n1557_p0050a10║槃如來涅槃亦如是。
L133n1557_p0050a11║ 二指理同事中皆云如者如即同義能同
L133n1557_p0050a12║ 涅槃通真及應所同如等即自性涅槃故
L133n1557_p0050a13║ 上句皆有涅槃之稱。
L133n1557_p0050a14║ 真應無本應非不生何出現之為妙故以
L133n1557_p0050a15║ 本該末以體顯用今皆圓寂為大涅槃(真應
L133n1557_p0050b01║ 無本下總顯文意先反顯真應涅槃若無自性涅槃為本皆非不生而真涅槃由性
L133n1557_p0050b02║ 淨顯共許不生而應涅槃皆謂生滅故今特說應無性淨安得不生後故以本下順
L133n1557_p0050b03║ 顯以性淨本該真應末真望性淨亦稱末故真與性淨二俱為體該應化用皆為無
L133n1557_p0050b04║ 住三德涅槃)所以列十名者欲明究竟妙道窮
L133n1557_p0050b05║ 理盡性無不同故德無盡故十名已如前
L133n1557_p0050b06║ 釋於中後二加際言者窮真於無真為真
L133n1557_p0050b07║ 如際等故(所以下釋十所由究竟妙道者即無名論難差中文文云有名
L133n1557_p0050b08║ 曰涅槃既絕國度之域則超六境之外不出不在而玄道獨存斯則窮理盡性究竟
L133n1557_p0050b09║ 之道妙一無差今取意引)。
L133n1557_p0050b10║何以故涅槃無生無出故若法無生無出則
L133n1557_p0050b11║無有滅。
L133n1557_p0050b12║ 三釋顯同相者向言亦如是者云何如耶
L133n1557_p0050b13║ 故云如真如等不生滅故何以不生以但
L133n1557_p0050b14║ 了因所顯非生因所生故既無有生亦非
L133n1557_p0050b15║ 出障始既無生則永常不滅是知玄道存
L133n1557_p0051a01║ 於妙悟妙悟在於即真即真則生滅齊觀
L133n1557_p0051a02║ 齊觀則彼此莫二所以真如與我同根法
L133n1557_p0051a03║ 性與我一體真既不滅應滅寧真是知涅
L133n1557_p0051a04║ 槃名滅者乃在於無滅者矣(是知玄道下二結成正義
L133n1557_p0051a05║ 言妙悟者即能契由能契即真方得成此所契即真即是性淨即妄即真生無生矣
L133n1557_p0051a06║ 豈非齊觀齊觀一味能所兩冥故全真性以為我體真既湛然故知雙林磨滅非滅
L133n1557_p0051a07║ 以常住故言無滅者本寂滅故然此亦即妙存中文上意業中用其一半彼已具引
L133n1557_p0051a08║ 今側用兩句謂云天地與我同根萬物與我一體今順經文真如等為涅槃本)。
L133n1557_p0051a09║佛子如來不為菩薩說諸如來究竟涅槃亦
L133n1557_p0051a10║不為彼示現其事。
L133n1557_p0051a11║ 第二佛子如來不為下明德用圓備者如
L133n1557_p0051a12║ 來之身色相圓備常現大機前故文中先
L133n1557_p0051a13║ 標舉後徵釋標中約人顯實云不為菩薩
L133n1557_p0051a14║ 明說永滅是為二乘跡盡雙樹並為凡小
L133n1557_p0051a15║ 據此亦名揀異灰斷。
L133n1557_p0051b01║何以故為欲令見一切如來常住其前於一
L133n1557_p0051b02║念中見過去未來一切諸佛色相圓滿皆如
L133n1557_p0051b03║現在亦不起二不二想。
L133n1557_p0051b04║ 後徵釋中文有二重初釋之中自有二義
L133n1557_p0051b05║ 一令稱實見受用身即同法身常住其前
L133n1557_p0051b06║ 涅槃云涅槃不空者謂有善色常樂我淨
L133n1557_p0051b07║ 故因滅無常獲此常故(涅槃不空者遠公引此證色為體今
L133n1557_p0051b08║ 亦一義)二於一念下令見三際應用亦即是
L133n1557_p0051b09║ 常故云皆如現在涅槃云吾今此身即是
L133n1557_p0051b10║ 常身法身下開栴檀座佛塔見三世佛無
L133n1557_p0051b11║ 涅槃者楞伽亦云無有佛涅槃無有涅槃
L133n1557_p0051b12║ 佛亦不起二不二想者遠離覺所覺故謂
L133n1557_p0051b13║ 既知幽靈不竭妙色湛然三際大均何生
L133n1557_p0051b14║ 滅之動靜故不起二也亦不取此一常故
L133n1557_p0051b15║ 無不二也(栴檀座塔前皆已引妙色湛然者六卷泥洹經純陀歎佛云妙
L133n1557_p0052a01║ 色湛然常安隱不為時節劫[婁*殳]遷大聖曠劫行慈悲獲得金剛不壞體餘可知)。
L133n1557_p0052a02║何以故菩薩摩訶薩永離一切諸想著故。
L133n1557_p0052a03║ 下重徵釋徵意云菩薩何以能不起想釋
L133n1557_p0052a04║ 云菩薩由了法空本無想著故既無心於
L133n1557_p0052a05║ 動靜終不謂佛常與非常。
L133n1557_p0052a06║佛子諸佛如來為令眾生生欣樂故出現於
L133n1557_p0052a07║世欲令眾生生戀慕故示現涅槃而實如來
L133n1557_p0052a08║無有出世亦無涅槃何以故如來常住清淨
L133n1557_p0052a09║法界隨眾生心示現涅槃。
L133n1557_p0052a10║ 第三佛子諸佛如來下出沒常湛謂涅槃
L133n1557_p0052a11║ 無為而無所不為無不為故能建大事不
L133n1557_p0052a12║ 礙出沒以無為故住淨法界體常湛然不
L133n1557_p0052a13║ 礙出沒故顯跡為生即是有餘息跡為滅
L133n1557_p0052a14║ 即是無餘故餘無餘乃應物之假號耳體
L133n1557_p0052a15║ 性常湛故存不為有亡不為無是知寂然
L133n1557_p0052b01║ 不動未嘗無為應跡無方未嘗有為豈可
L133n1557_p0052b02║ 隨於見聞以滯殊應之跡(第三等者經文有二先明出沒
L133n1557_p0052b03║ 之跡後而實如來下明常湛之本疏分五[暇-日]解釋如文是知寂然下四結成相融上
L133n1557_p0052b04║ 句體不礙用下句用不礙體豈可隨於下五結彈惑情然此五[暇-日]多用無名第二位
L133n1557_p0052b05║ 體論云其為稱也因應而作顯跡為生息跡為滅生名有餘滅名無餘然則有無之
L133n1557_p0052b06║ 稱本於無名無名之道于何不名是以至人居方而方止圓而圓在天而天在人而
L133n1557_p0052b07║ 人原夫能天能人者豈天人所能哉果以非天非人故能天能人耳其為治也應而
L133n1557_p0052b08║ 不為因而不施因而不施故施莫之廣應而不為故為莫之大為莫之大乃返乎小
L133n1557_p0052b09║ 成施莫之廣乃歸乎無名又下云意謂至人寂怕無兆隱顯同原存不為有亡不為
L133n1557_p0052b10║ 無何則佛言吾無生不生雖生不生無形不形雖形不形以知存不為有經云菩薩
L133n1557_p0052b11║ 入無盡三昧盡見過去滅度諸佛又云入於涅槃而不般涅槃以知亡不為無亡不
L133n1557_p0052b12║ 為無故雖無而有存不為有雖有而無雖有而無故所謂非有雖無而有故所謂非
L133n1557_p0052b13║ 無然則涅槃之道果出有無之域絕言象之逕斷矣子乃云聖人患於有身故滅身
L133n1557_p0052b14║ 以歸無勞勤莫先於有智故絕智以淪虛無乃乘於神極傷於玄旨者哉上一[暇-日]論
L133n1557_p0052b15║ 文義理連環但觀所引自見疏意其結彈文亦彼章末云惑者居見聞之域尋殊應
L133n1557_p0053a01║ 之跡秉執規矩以擬大方欲以智勞至人形患大聖謂捨有入無因以名之豈謂採
L133n1557_p0053a02║ 微言於聽表拔玄根於虛壞者哉)。
L133n1557_p0053a03║佛子譬如日出普照世間於一切淨水器中
L133n1557_p0053a04║影無不現普遍眾處而無來往或一器破便
L133n1557_p0053a05║不現影佛子於汝意云何彼影不現為日咎
L133n1557_p0053a06║不答言不也但由器壞非日有咎佛子如來
L133n1557_p0053a07║智日亦復如是普現法界無前無後一切眾
L133n1557_p0053a08║生淨心器中佛無不現心器常淨常見佛身
L133n1557_p0053a09║若心濁器破則不得見。
L133n1557_p0053a10║ 四佛子譬如日出下虧盈不遷先喻後合
L133n1557_p0053a11║ 然法身無像故無器而不形聖智無心故
L133n1557_p0053a12║ 無感而不應像非我有自彼器之虧盈心
L133n1557_p0053a13║ 非我生豈普現之前後(後合然法身者疏文有三初正釋亦
L133n1557_p0053a14║ 前章後意次彼論云經云法身無像應物而形般若無知對緣而照萬機頓赴而不
L133n1557_p0053a15║ 撓其神千難殊對而不干其慮動若行雲止猶谷神豈有心於彼此情係於動靜者
L133n1557_p0053b01║ 乎既無心於動靜亦無像於去來去來不以像故無器而不形動靜不以心故無感
L133n1557_p0053b02║ 而不應然則心生於有心像出於有像像非我出故金石流而不燋心非我生故日
L133n1557_p0053b03║ 用而不勤紛紜自彼於我何為所以智周萬物而弗勞形充入極而無患益不可盈
L133n1557_p0053b04║ 損不可虧寧復痾癘中逵壽極雙樹靈竭天棺體[書-曰+皿]焚燎者哉)故攝論第
L133n1557_p0053b05║ 十頌云眾生罪不見如月於破器遍滿諸
L133n1557_p0053b06║ 世間由法光如日是以經言非日咎也持
L133n1557_p0053b07║ 戒器破定水無依菩提器破智水寧止無
L133n1557_p0053b08║ 信清珠故心水渾濁何由見佛耶(故攝論下引證
L133n1557_p0053b09║ 釋先舉論後是以下會釋經文論云此頌顯示顯現甚深在喻可知合者釋論云眾
L133n1557_p0053b10║ 生心中無奢摩他清淵定水佛影不現非如來咎如說如來是真妙道即無漏影有
L133n1557_p0053b11║ 感斯現生盲不睹釋下半云諸佛法日放契經等光遍照有情世間有緣教光斯現
L133n1557_p0053b12║ 如日流光盲者不睹)然此中雖明現身即是三德涅
L133n1557_p0053b13║ 槃所流大用亦涅槃攝若爾寧殊出現之
L133n1557_p0053b14║ 身出現身以法身為門而論真應非無般
L133n1557_p0053b15║ 若解脫二德智慧日身無不照故永離戲
L133n1557_p0054a01║ 論即解脫故醫王之喻即示滅故(然此文下第三
L133n1557_p0054a02║ 揀定亦展轉通妨於中有三初正揀定恐有問言今說法身何名涅槃故此釋云大
L133n1557_p0054a03║ 般涅槃必具三德此即法身餘之二德從法身流)此有般若寧異
L133n1557_p0054a04║ 菩提若分相說菩提為能證智唯是修生
L133n1557_p0054a05║ 涅槃是所證理唯約修顯故涅槃中說菩
L133n1557_p0054a06║ 提必從生因所生涅槃必從了因所顯(此有
L133n1557_p0054a07║ 般若下三對菩提揀解脫無濫故不揀之若分相下釋於中有二先明分相即唯識
L133n1557_p0054a08║ 等意唯識第十釋轉依果云四所轉得此復有二一所顯得謂大涅槃此雖本來自
L133n1557_p0054a09║ 性清淨而有客障覆令不顯真聖道生斷彼障故令其相顯名得涅槃此依真如誰
L133n1557_p0054a10║ 障施設故體即是清淨法界二所生得謂大菩提此雖本來有能生種而所知障礙
L133n1557_p0054a11║ 故不生由聖道力斷彼障故令從種起名得菩提起已相續窮未來際此即四智相
L133n1557_p0054a12║ 應心品故大乘法師云理凝本有離纏而號涅槃智照新生果圓而稱正覺乃四德
L133n1557_p0054a13║ 之鴻源三明之妙本矣)若攝相說菩提是即理之智
L133n1557_p0054a14║ 涅槃是即智之理即智之理不礙摩訶般
L133n1557_p0054a15║ 若即理之智不礙寂滅菩提智性本有亦
L133n1557_p0054b01║ 是性淨涅槃修顯亦方便淨隨一為門則
L133n1557_p0054b02║ 皆收盡即大涅槃真菩提也今以涅槃收
L133n1557_p0054b03║ 之非唯菩提反身前後諸用皆從三德所
L133n1557_p0054b04║ 流能建大事(若攝下後明攝相文有四別一約理智相攝以離理無智
L133n1557_p0054b05║ 離智無理如珠之明如明之珠故般若云覺法自性離諸分別為菩提故則有理矣
L133n1557_p0054b06║ 涅槃中有般若德故智性本有下二約本有修生相攝則性淨但名涅槃方便淨者
L133n1557_p0054b07║ 方名菩提今明二淨俱通上二今疏但顯別說所無故於菩提說性淨等上說菩提
L133n1557_p0054b08║ 如虛空故世界成壞無增減故涅槃經說修習常住二字為滅相者我於其人為般
L133n1557_p0054b09║ 涅槃彼中宣說本隱今顯法常名常方便修生報常名住修此二字為大涅槃寂滅
L133n1557_p0054b10║ 之相大般涅槃獨顯其心故佛證之為般涅槃故知各具方便性淨)。
L133n1557_p0054b11║佛子若有眾生應以涅槃而得度者如來則
L133n1557_p0054b12║為示現涅槃而實如來無生無歿無有滅度。
L133n1557_p0054b13║ 第五佛子若有眾生下示滅妙存既為物
L133n1557_p0054b14║ 示滅即體無滅(示滅下滅既是示即無滅矣故為妙存妙存二字全
L133n1557_p0054b15║ 是無名第四章名彼論云聖人處有不有若無不無居無不無故不無於無處有不
L133n1557_p0055a01║ 有故不有於有故能不出有無不在有無怕爾無朕斯為妙存然出沒常湛兼明於
L133n1557_p0055a02║ 出今但無滅故不同也)。
L133n1557_p0055a03║佛子譬如火大於一切世間能為火事或時
L133n1557_p0055a04║一處其火息滅於意云何豈一切世間火皆
L133n1557_p0055a05║滅耶答言不也佛子如來應正等覺亦復如
L133n1557_p0055a06║是於一切世界施作佛事或於一世界能事
L133n1557_p0055a07║已畢示入涅槃豈一切世界諸佛如來悉皆
L133n1557_p0055a08║滅度。
L133n1557_p0055a09║ 第六佛子譬如火大下隨緣起盡有喻合
L133n1557_p0055a10║ 結合中以機喻薪以涅槃喻火眾生善根
L133n1557_p0055a11║ 未熟可熟者成正覺以熟之如為火事若
L133n1557_p0055a12║ 所應度者皆已度竟則現般涅槃寂無所
L133n1557_p0055a13║ 為如火息滅故法華云佛此夜滅度如薪
L133n1557_p0055a14║ 盡火滅然現滅現生皆是涅槃大用故攝
L133n1557_p0055a15║ 論第十名涅槃如火既起滅在緣則益不
L133n1557_p0055b01║ 可盈損不可虧云云自彼非佛然也(合中有四
L133n1557_p0055b02║ 初正釋文引法華者以法華中諸師異解今將此文楷定彼義然現滅下二彰其大
L133n1557_p0055b03║ 意明生與滅皆涅槃故既起滅下結成常住亦是無名位體中義第四已引)。
L133n1557_p0055b04║佛子菩薩摩訶薩應如是知如來應正等覺
L133n1557_p0055b05║大般涅槃。
L133n1557_p0055b06║復次佛子譬如幻師善明幻術以幻術力於
L133n1557_p0055b07║三千大千世界一切國土城邑聚落示現幻
L133n1557_p0055b08║身以幻力持經劫而住然於餘處幻事已訖
L133n1557_p0055b09║隱身不現佛子於汝意云何彼大幻師豈於
L133n1557_p0055b10║一處隱身不現便一切處皆隱滅耶答言不
L133n1557_p0055b11║也佛子如來應正等覺亦復如是善知無量
L133n1557_p0055b12║智慧方便種種幻術於一切法界普現其身
L133n1557_p0055b13║持令常住盡未來際或於一處隨眾生心所
L133n1557_p0055b14║作事訖示現涅槃豈以一處示入涅槃便謂
L133n1557_p0055b15║一切悉皆滅度佛子菩薩摩訶薩應如是知
L133n1557_p0056a01║如來應正等覺大般涅槃。
L133n1557_p0056a02║ 第七復次佛子譬如幻師下存亡互現由
L133n1557_p0056a03║ 順機故此滅彼存非如來身不能長久前
L133n1557_p0056a04║ 喻約見滅見成此喻約常見不見(第七存亡互現
L133n1557_p0056a05║ 隨機見故)。
L133n1557_p0056a06║復次佛子如來應正等覺示涅槃時入不動
L133n1557_p0056a07║三昧入此三昧已於一一身各放無量百千
L133n1557_p0056a08║億那由他大光明一一光明各出阿僧祇蓮
L133n1557_p0056a09║華一一蓮華各有不可說妙寶華蕊一一華
L133n1557_p0056a10║蕊有師子座一一座上皆有如來結跏趺坐
L133n1557_p0056a11║其佛身數正與一切眾生數等皆具上妙功
L133n1557_p0056a12║德莊嚴從本願力之所生起若有眾生善根
L133n1557_p0056a13║熟者見佛身已則皆受化然彼佛身盡未來
L133n1557_p0056a14║際究竟安住隨宜化度一切眾生未曾失時。
L133n1557_p0056a15║ 第八復次下大用無涯謂正示涅槃而便
L133n1557_p0056b01║ 分身無邊窮於來際不動三昧者究竟寂
L133n1557_p0056b02║ 滅也由寂無動故無所不動耳涅槃受純
L133n1557_p0056b03║ 陀供處大同於此而佛數少順機不同故
L133n1557_p0056b04║ (第八至大用無涯疏文有二先釋文即無名論動寂云聖人無為而無不為無為故
L133n1557_p0056b05║ 雖動而常寂無不為故雖寂而常動雖寂而常動故物莫能一雖動而常寂故物莫
L133n1557_p0056b06║ 能二物莫能二故逾動逾寂物莫能一故逾寂逾動所以為即無為無為即為動寂
L133n1557_p0056b07║ 雖殊而莫之可異也涅槃等者即舉同揀異彼第十經大眾問品云爾時一切菩薩
L133n1557_p0056b08║ 摩訶薩天人雜類出大音聲唱如是言奇哉純陀成大福德能令如來受取最後無
L133n1557_p0056b09║ 上供養而我等輩無福所致所設供具則為唐捐爾時世尊欲令一切眾望滿足於
L133n1557_p0056b10║ 自身上一一毛孔化無量佛一一諸佛各有無量諸比丘僧是諸世尊及無量眾悉
L133n1557_p0056b11║ 皆現身受其供養釋迦如來自受純陀所奉設供爾時純陀所持粳糧成熟之食摩
L133n1557_p0056b12║ 伽陀國滿足八斛以佛神力悉皆充足一切大會爾時純陀見是事已心生歡喜踊
L133n1557_p0056b13║ 躍無量一切大眾亦復如是釋曰彼經雖言無量化佛但云受大眾供無此重重等
L133n1557_p0056b14║ 眾生數盡未來際此但約文以明優劣非當時化不能普周亦以彼證無[書-曰+皿]化現皆
L133n1557_p0056b15║ 涅槃用)。
L133n1557_p0057a01║大方廣佛華嚴經疏鈔會本第五十二之三
L133n1557_p0057a02║    音釋
L133n1557_p0057a03║ 華[蕊/木] ([蕊/木]如壘切華[蕊/木]花鬚也)。   趺 (音夫跏趺屈足坐也)。
L133n1557_p0057b01║大方廣佛華嚴經疏鈔會本第五十二之四 刑一
L133n1557_p0057b02║    唐于闐國三藏沙門實叉難陀 譯
L133n1557_p0057b03║    唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0057b04║佛子如來身者無有方處非實非虛但以諸
L133n1557_p0057b05║佛本誓願力眾生堪度則便出現菩薩摩訶
L133n1557_p0057b06║薩應如是知如來應正等覺大般涅槃。
L133n1557_p0057b07║ 第九佛子如來身者下體離二邊身若是
L133n1557_p0057b08║ 實有不可滅身若是虛何能起滅若有方
L133n1557_p0057b09║ 所此現彼無由非實故起滅無恒由非虛
L133n1557_p0057b10║ 故能無不現無方所故感處即形本願力
L133n1557_p0057b11║ 故化周法界隨堪度故見則不同(第九體離二邊
L133n1557_p0057b12║ 亦即彼超境中意彼中有名先徵出云請覈妙道之本為有為無果若有也雖妙非
L133n1557_p0057b13║ 無雖妙非無故則入有境果若無也無則無差無而無差則入無境總而括之即而
L133n1557_p0057b14║ 究之無有異有而非無無有異無而非有者明矣而曰有無之外別有妙道非有非
L133n1557_p0057b15║ 無謂之涅槃吾聞其語矣未即於心也第五超境答云然則有無雖殊俱未免於有
L133n1557_p0058a01║ 也此乃言像之所以形是非之所以生豈足以統夫幽極而擬夫神道者乎是以論
L133n1557_p0058a02║ 稱出有無者良以有無之數正乎六境之內六境之內非涅槃之宅也故借出以祛
L133n1557_p0058a03║ 之庶悕玄之流彷彿幽途託情絕域得意亡言體其非有非無豈曰有無之外別有
L133n1557_p0058a04║ 一有而可稱哉今但云體離二邊非唯離有離無若實若虛若處非處等皆二邊也)。
L133n1557_p0058a05║佛子如來住於無量無礙究竟法界虛空界
L133n1557_p0058a06║真如法性無生無滅及以實際為諸眾生隨
L133n1557_p0058a07║時示現本願持故無有休息不捨一切眾生
L133n1557_p0058a08║一切剎一切法。
L133n1557_p0058a09║ 第十佛子如來住於下結歸無住上來九
L133n1557_p0058a10║ 門初門多顯其體餘八皆體用雙明今此
L133n1557_p0058a11║ 分二初至實際通結九門之體後為諸眾
L133n1557_p0058a12║ 生下通結八門之用隨時示現正顯於用
L133n1557_p0058a13║ 本願力故顯何所因無有休息皆窮來際
L133n1557_p0058a14║ 不捨已下明用分齊誰獨非涅槃而欲捨
L133n1557_p0058a15║ 之耶(第十至結歸無住結上九門皆歸無住涅槃於中有二先釋經文即是結
L133n1557_p0058b01║ 前之義言誰獨非涅槃而欲捨之耶者即側用玄得中文彼以第九考得難云經云
L133n1557_p0058b02║ 眾生之性極於五陰之內又云得涅槃者五陰都盡譬猶燈滅等下結意云云至則
L133n1557_p0058b03║ 五陰不都盡陰若都盡誰得涅槃故玄得答云且談論之作必先定其本既論涅槃
L133n1557_p0058b04║ 故不可離涅槃而語涅槃也若即涅槃以興言誰獨非涅槃而欲得之耶意云即涅
L133n1557_p0058b05║ 槃故更不可得下引淨名眾生即涅槃相此明一體故無可得今言一體故無可捨
L133n1557_p0058b06║ 眾生即涅槃若捨眾生即捨涅槃也)是則初住實際故不住
L133n1557_p0058b07║ 生死後不捨眾生故不住涅槃由雙住故
L133n1557_p0058b08║ 能俱不住前即大智後即大悲般若常所
L133n1557_p0058b09║ 輔翼為無住涅槃自性涅槃眾生等有二
L133n1557_p0058b10║ 乘無學容有前三唯佛世尊獨言具四故
L133n1557_p0058b11║ 就無住總以結之即安住涅槃建大事也
L133n1557_p0058b12║ (是則初住下二歸無住於中有四初正結無住無住涅槃前已具引由雙住下二出
L133n1557_p0058b13║ 無住所以經中是住今乃結歸無住者由若不住實際安能不住生死若不安住大
L133n1557_p0058b14║ 悲安能不住涅槃然則亦由俱不住故而能俱住今此順文經是俱住結歸無住故
L133n1557_p0058b15║ 但用住以成無住前即大智下三別舉成無住因即唯識文自性涅槃下四釋歸無
L133n1557_p0059a01║ 住之意涅槃有四何以但歸無住無住涅槃唯佛得故皆是論文具如上引即安住
L133n1557_p0059a02║ 下是涅槃經)。
L133n1557_p0059a03║爾時普賢菩薩摩訶薩欲重明此義而說頌
L133n1557_p0059a04║言。
L133n1557_p0059a05║如日舒光照法界器壞水漏影隨滅最勝智
L133n1557_p0059a06║日亦如是眾生無信見涅槃。
L133n1557_p0059a07║ 偈文有六初偈頌第四。
L133n1557_p0059a08║如火世間作火事於一城邑或時息人中最
L133n1557_p0059a09║勝遍法界化事訖處示終盡。
L133n1557_p0059a10║ 次頌第六。
L133n1557_p0059a11║幻師現身一切剎能事畢處則便謝如來化
L133n1557_p0059a12║訖亦復然於餘國土常見佛。
L133n1557_p0059a13║ 次頌第七。
L133n1557_p0059a14║佛有三昧名不動化眾生訖入此定一念身
L133n1557_p0059a15║放無量光光出蓮華華有佛。
L133n1557_p0059b01║佛身無數等法界有福眾生所能見如是無
L133n1557_p0059b02║數一一身壽命莊嚴皆具足。
L133n1557_p0059b03║ 次二頌第八。
L133n1557_p0059b04║如無生性佛出興如無滅性佛涅槃言辭譬
L133n1557_p0059b05║喻悉皆斷一切義成無與等。
L133n1557_p0059b06║ 後偈頌第十初句無生之生次句無滅之
L133n1557_p0059b07║ 滅次句結歸涅槃無名後句結其大用無
L133n1557_p0059b08║ 盡此二無礙是無住義餘不頌者含在此
L133n1557_p0059b09║ 中(初句無生者如無生性無生也佛出興成也下句例知後句一切義成故為大
L133n1557_p0059b10║ 用上三句是體第四句是用故云餘不頌者含在此中者不出體用故)。
L133n1557_p0059b11║佛子菩薩摩訶薩應云何知於如來應正等
L133n1557_p0059b12║覺見聞親近所種善根佛子菩薩摩訶薩應
L133n1557_p0059b13║知於如來所見聞親近所種善根皆悉不虛
L133n1557_p0059b14║出生無盡覺慧故離於一切障難故決定至
L133n1557_p0059b15║於究竟故無有虛誑故一切願滿故不盡有
L133n1557_p0060a01║為行故隨順無為智故生諸佛智故盡未來
L133n1557_p0060a02║際故成一切種勝行故到無功用智地故。
L133n1557_p0060a03║ 第十明出現見聞親近所生善根前九門
L133n1557_p0060a04║ 出現一期始終今明於上見聞功深益遠
L133n1557_p0060a05║ 獎物進修文中三初徵起次正顯後結示
L133n1557_p0060a06║ 就正顯中分二先明見聞信向益後見聞
L133n1557_p0060a07║ 不信益前中先法後喻法中先總後別今
L133n1557_p0060a08║ 初見等如後喻合中後出生下別即示不
L133n1557_p0060a09║ 虛之相有十一句不出智斷恩德思之(第十
L133n1557_p0060a10║ 出現見聞不出智斷恩者初三句標三德果初句智德般若滿故次句斷德解脫滿
L133n1557_p0060a11║ 故次句恩德法身究竟故次二句總成上三三俱願滿皆不虛故後六句復釋上三
L133n1557_p0060a12║ 初三句釋上無盡覺慧不盡有為此成事智隨順無為此生理智此二因圓生諸佛
L133n1557_p0060a13║ 智即是果滿次二句釋上究竟大悲恩德窮未來故種智行成得法身故後一句釋
L133n1557_p0060a14║ 上斷德得至佛地無障可斷故解脫功用故故上出現意業中云得如來地息一切
L133n1557_p0060a15║ 用)。
L133n1557_p0060b01║佛子譬如丈夫食少金剛終竟不消要穿其
L133n1557_p0060b02║身出在於外何以故金剛不與肉身雜穢而
L133n1557_p0060b03║同止故於如來所種少善根亦復如是要穿
L133n1557_p0060b04║一切有為諸行煩惱身過到於無為究竟智
L133n1557_p0060b05║處何以故此少善根不與有為諸行煩惱而
L133n1557_p0060b06║共住故。
L133n1557_p0060b07║ 第二喻中三喻喻其三德初少服金剛喻
L133n1557_p0060b08║ 喻於智德智慧破惑如金剛故以有智慧
L133n1557_p0060b09║ 者必無煩惱故不共住。
L133n1557_p0060b10║佛子假使乾草積同須彌投火於中如芥子
L133n1557_p0060b11║許必皆燒盡何以故火能燒故於如來所種
L133n1557_p0060b12║少善根亦復如是必能燒盡一切煩惱究竟
L133n1557_p0060b13║得於無餘涅槃何以故此少善根性究竟故。
L133n1557_p0060b14║ 第二少火燒多喻喻斷德性究竟者了惑
L133n1557_p0060b15║ 本寂故。
L133n1557_p0061a01║佛子譬如雪山有藥王樹名曰善見若有見
L133n1557_p0061a02║者眼得清淨若有聞者耳得清淨若有嗅者
L133n1557_p0061a03║鼻得清淨若有嘗者舌得清淨若有觸者身
L133n1557_p0061a04║得清淨若有眾生取彼地土亦能為作除病
L133n1557_p0061a05║利益。
L133n1557_p0061a06║ 第三藥王遍益喻喻恩德種種利生故文
L133n1557_p0061a07║ 中先喻後合。
L133n1557_p0061a08║佛子如來應正等覺無上藥王亦復如是能
L133n1557_p0061a09║作一切饒益眾生若有得見如來色身眼得
L133n1557_p0061a10║清淨若有得聞如來名號耳得清淨若有得
L133n1557_p0061a11║嗅如來戒香鼻得清淨若有得嘗如來法味
L133n1557_p0061a12║舌得清淨具廣長舌解語言法若有得觸如
L133n1557_p0061a13║來光者身得清淨究竟獲得無上法身若於
L133n1557_p0061a14║如來生憶念者則得念佛三昧清淨。
L133n1557_p0061a15║ 二合中二先明為六根境界益合上藥王
L133n1557_p0061b01║ 遍益六根皆通在世滅後滅後亦有見故
L133n1557_p0061b02║ 況憶念等寶性論中亦明如來與菩薩為
L133n1557_p0061b03║ 六根境界大同於此(寶性論者論有四卷此當第一是成就自
L133n1557_p0061b04║ 利利他偈云諸佛如來身如虛空無相為諸勝智者作六根境界示現微妙色出於
L133n1557_p0061b05║ 妙音聲令嗅佛戒香與佛妙法味使覺三昧觸令知深妙法)。
L133n1557_p0061b06║若有眾生供養如來所經土地及塔廟者亦
L133n1557_p0061b07║具善根滅除一切諸煩惱患得賢聖樂。
L133n1557_p0061b08║ 後若有眾生下明遺跡之益合上取彼地
L133n1557_p0061b09║ 土所經土地猶通現滅其塔廟者唯約滅
L133n1557_p0061b10║ 後亦同法華乃至舉一手等皆已成佛道
L133n1557_p0061b11║ (亦同法華者即第一經前已引竟)。
L133n1557_p0061b12║佛子我今告汝設有眾生見聞於佛業障纏
L133n1557_p0061b13║覆不生信樂亦種善根無空過者乃至究竟
L133n1557_p0061b14║入於涅槃。
L133n1557_p0061b15║ 第二佛子我今告下明不信益者此明益
L133n1557_p0062a01║ 深如來祕密藏經明罵藥服之得力罵沉
L133n1557_p0062a02║ 燒已還香罵佛猶勝敬諸外道若爾豈無
L133n1557_p0062a03║ 罵罪罵罪非無今語遠益故法華云跋陀
L133n1557_p0062a04║ 婆羅等罵常不輕千劫於阿毗地獄受大
L133n1557_p0062a05║ 苦惱畢是罪已還遇常不輕菩薩教化涅
L133n1557_p0062a06║ 槃喻以毒塗之鼓欲聞不聞無不死者故
L133n1557_p0062a07║ 菩薩之名起自聞謗之日謗尚遠益況深
L133n1557_p0062a08║ 信耶況解行耶況證悟耶弘持之者勉思
L133n1557_p0062a09║ 此文(如來祕密藏者具云大方廣如來祕密藏經此即下卷大迦葉問唯願說
L133n1557_p0062a10║ 是如來祕密藏法佛言迦葉於汝意云何汝謂我行菩薩道時所捨手足頭目耳鼻
L133n1557_p0062a11║ 皮肉骨髓血及妻子略說乃至一切財物處處逼惱於菩薩者是諸眾生不墮地獄
L133n1557_p0062a12║ 畜生餓鬼及諸惡趣何以故本行菩薩行時志意淨故及大誓願淨戒聚故於諸眾
L133n1557_p0062a13║ 生大悲純至及堅忍故以大慈故大功德法故牢強精進向大乘故息心淨故大願
L133n1557_p0062a14║ 饒益故不喜自樂故其有眾生觸嬈菩薩毀罵之者菩薩德故不墮惡道迦葉我今
L133n1557_p0062a15║ 引喻以明斯義迦葉猶如病人良醫授藥而是病人故罵是藥及與良醫先毀以後
L133n1557_p0062b01║ 乃服此藥迦葉於意云何藥以罵故不為藥耶病不除耶不也世尊雖復毀罵不失
L133n1557_p0062b02║ 藥勢而能除病如是迦葉菩薩如藥及彼良醫不生恭敬種種觸惱然是菩薩純淨
L133n1557_p0062b03║ 志意無有缺減又舉大寶珠有大勢力有人毀罵不失寶力又罵明燈燒之亦能除
L133n1557_p0062b04║ 闇言罵沉者義引彼云罵赤栴檀以手搥打連燎棄之為作何香迦葉答言作栴檀
L133n1557_p0062b05║ 香又云如人抱執糞穢棄之以華看供養是人有何等氣答有穢氣佛言供養外道
L133n1557_p0062b06║ 但有見畏地獄畜生餓鬼等畏涅槃喻者即第九經如來性品南亦第九即菩薩品
L133n1557_p0062b07║ 文云譬如有人以雜毒藥用塗大鼓於眾人中擊令發聲雖無心欲聞聞之皆死唯
L133n1557_p0062b08║ 除一人不橫死者不橫死者即一闡提釋曰彼經猶揀闡提此意取不欲聞以喻不
L133n1557_p0062b09║ 信而得益耳法華不輕可知菩薩之名者亦即此卷答云云何未發心而名為菩薩
L133n1557_p0062b10║ 如日光明諸明中大大涅槃光能入眾生諸毛孔故眾生雖無菩提之心而能為作
L133n1557_p0062b11║ 菩提因緣迦葉問言云何未發心而作菩提因緣次如來舉夢中見羅剎喻初聞不
L133n1557_p0062b12║ 信夢中羅剎令其發心云汝若不發菩提心者當斷汝命寤已發心或於一塗續復
L133n1557_p0062b13║ 憶念發菩提心即大菩薩也生公云菩薩之名起自聞謗之日)。
L133n1557_p0062b14║佛子菩薩摩訶薩應如是知於如來所見聞
L133n1557_p0062b15║親近所種善根悉離一切諸不善法具足善
L133n1557_p0063a01║法。
L133n1557_p0063a02║ 第三佛子至應如是下結示可知。
L133n1557_p0063a03║佛子如來以一切譬喻說種種事無有譬喻
L133n1557_p0063a04║能說此法何以故心智路絕不思議故諸佛
L133n1557_p0063a05║菩薩但隨眾生心令其歡喜為說譬喻非是
L133n1557_p0063a06║究竟。
L133n1557_p0063a07║ 第二佛子如來下總以結酬揀喻異法上
L133n1557_p0063a08║ 來性起請說因喻普賢依請明十出現皆
L133n1557_p0063a09║ 借象取譬意顯佛旨深玄深玄之旨尚不
L133n1557_p0063a10║ 可以智知豈言象之能及故令外忘言象
L133n1557_p0063a11║ 內絕思求則庶幾於出現之旨(豈言象之能及即周
L133n1557_p0063a12║ 易略例中意言者所以在象得象而忘言象者所以在意得意而忘象第二會已引
L133n1557_p0063a13║ 則庶幾下庶幾即周易繫辭云顏氏之子其殆庶幾有不善未嘗不知知而未嘗復
L133n1557_p0063a14║ 行注釋云殆者近也庶者眾也幾者事動之微也謂聖人見幾賢人庶幾今令效學
L133n1557_p0063a15║ 亞夫聖賢也)。
L133n1557_p0063b01║佛子此法門名為如來祕密之處名一切世
L133n1557_p0063b02║間所不能知名入如來印名開大智門名示
L133n1557_p0063b03║現如來種性名成就一切菩薩名一切世間
L133n1557_p0063b04║所不能壞名一向隨順如來境界名能淨一
L133n1557_p0063b05║切諸眾生界名演說如來根本實性不思議
L133n1557_p0063b06║究竟法。
L133n1557_p0063b07║ 大文第五佛子此法門下顯名受持分於
L133n1557_p0063b08║ 中分二先長行後偈頌今初準晉經此前
L133n1557_p0063b09║ 有諸菩薩發二種問謂何名此經云何奉
L133n1557_p0063b10║ 持今但有答即分為二先顯名後佛子此
L133n1557_p0063b11║ 法門下明受持令知總名尋名求旨識受
L133n1557_p0063b12║ 持法依之修持故今初有十名分為五對
L133n1557_p0063b13║ 一內深外絕對為內證三德祕密藏故外
L133n1557_p0063b14║ 則凡小不能測故二證寂開智對三現果
L133n1557_p0063b15║ 成因對謂性淨萬德即是佛種今十門出
L133n1557_p0064a01║ 現即示現義四越世順佛對世尚不知安
L133n1557_p0064a02║ 能破壞此十通是佛分齊境五淨機演實
L133n1557_p0064a03║ 對知生佛同源則能淨故隨緣不變之性
L133n1557_p0064a04║ 諸佛本故而性相無礙因果圓融為不思
L133n1557_p0064a05║ 議過此更無為究竟法前九別義後一總
L133n1557_p0064a06║ 該。
L133n1557_p0064a07║佛子此法門如來不為餘眾生說唯為趣向
L133n1557_p0064a08║大乘菩薩說唯為乘不思議乘菩薩說此法
L133n1557_p0064a09║門不入一切餘眾生手唯除諸菩薩摩訶薩。
L133n1557_p0064a10║ 第二明受持中二先辨定法器後是故菩
L133n1557_p0064a11║ 薩下舉益勸修今初有法喻合法中二先
L133n1557_p0064a12║ 標器非器非器不為所謂權小乘可思議
L133n1557_p0064a13║ 乘歷次修故名餘眾生是器則為所謂圓
L133n1557_p0064a14║ 機不揀凡聖趣向大乘揀於小乘不思議
L133n1557_p0064a15║ 乘揀於權乘一運一切運十信滿心即攝
L133n1557_p0064b01║ 諸位圓融無礙名不思議乘後此法門下
L133n1557_p0064b02║ 明受非受釋上為不為有圓信手能受眾
L133n1557_p0064b03║ 行故上為之權小於斯不盡能受是故不
L133n1557_p0064b04║ 為法集經云是經雖行閻浮提於能信深
L133n1557_p0064b05║ 法者常住如是眾生心手中行亦有以信
L133n1557_p0064b06║ 解行證皆有手義以後後破前前亦是一
L133n1557_p0064b07║ 理(法集經者經有六卷即第六卷末云善男子是法門多行於娑伽羅龍王世界
L133n1557_p0064b08║ 多行帝釋住處多行阿那婆達多龍王處然後行閻浮提中常於諸佛所護眾生中
L133n1557_p0064b09║ 行於直心不[言*舀]曲眾生中行於能信深法者常在如是眾生心手中行)。
L133n1557_p0064b10║佛子譬如轉輪聖王所有七寶因此寶故顯
L133n1557_p0064b11║示輪王此寶不入餘眾生手唯除第一夫人
L133n1557_p0064b12║所生太子具足成就聖王相者若轉輪王無
L133n1557_p0064b13║此太子具眾德者王命終後此諸寶等於七
L133n1557_p0064b14║日中悉皆散滅。
L133n1557_p0064b15║ 第二喻可知。
L133n1557_p0065a01║佛子此經珍寶亦復如是不入一切餘眾生
L133n1557_p0065a02║手唯除如來法王真子生如來家種如來相
L133n1557_p0065a03║諸善根者佛子若無此等佛之真子如是法
L133n1557_p0065a04║門不久散滅何以故一切二乘不聞此經何
L133n1557_p0065a05║況受持讀誦書寫分別解說唯諸菩薩乃能
L133n1557_p0065a06║如是。
L133n1557_p0065a07║ 第三合中以經合七寶者若無此法非真
L133n1557_p0065a08║ 佛故生如來家合第一夫人所生太子如
L133n1557_p0065a09║ 來相者初心頓行佛行故散滅有二義一
L133n1557_p0065a10║ 不能信受則教不行故二不能修行則行
L133n1557_p0065a11║ 不行故般若論云法欲滅時者修行滅故
L133n1557_p0065a12║ 下釋散滅所由可知(般若論者即金剛般若無著論上卷釋經
L133n1557_p0065a13║ 須菩提白佛言世尊頗有眾生得聞如是言說章句生實信不佛告須菩提莫作是
L133n1557_p0065a14║ 說如來滅後後五百歲有持戒修福者於此章句能生信心以此為實當知是人不
L133n1557_p0065a15║ 於一佛二佛三四五佛而種善根已於無量佛所種諸善根論云為欲得言說法身
L133n1557_p0065b01║ 住處故經云正法欲滅時者謂修行漸滅時應知)。
L133n1557_p0065b02║是故菩薩摩訶薩聞此法門應大歡喜以尊
L133n1557_p0065b03║重心恭敬頂受何以故菩薩摩訶薩信樂此
L133n1557_p0065b04║經疾得阿耨多羅三藐三菩提故。
L133n1557_p0065b05║ 第二舉益勸修中三初略標釋二佛子設
L133n1557_p0065b06║ 有下廣釋所由三佛子至成就如是功德
L133n1557_p0065b07║ 下總結成益。
L133n1557_p0065b08║佛子設有菩薩於無量百千億那由他劫行
L133n1557_p0065b09║六波羅蜜修習種種菩提分法若未聞此如
L133n1557_p0065b10║來不思議大威德法門或時聞已不信不解
L133n1557_p0065b11║不順不入不得名為真實菩薩以不能生如
L133n1557_p0065b12║來家故。
L133n1557_p0065b13║ 就廣釋中二先反顯後順釋今初若不依
L133n1557_p0065b14║ 此教縱多劫修行尚非真實況能疾得菩
L133n1557_p0065b15║ 提此中設有之言似當假設望慈氏讚善
L133n1557_p0066a01║ 財言餘諸菩薩於百千萬億那由他劫乃
L133n1557_p0066a02║ 能滿足菩薩願行今善財一生則能淨佛
L133n1557_p0066a03║ 剎等斯則舉權顯實非假設也若實有此
L133n1557_p0066a04║ 不信人者為在何位文無定判義當三賢
L133n1557_p0066a05║ 以入證聖必信圓故若約教道三祗亦未
L133n1557_p0066a06║ 入玄所以凡夫頓能信者宿因聞熏為種
L133n1557_p0066a07║ 別故今更不信當來豈聞(若約教道者即古十玄意然歷
L133n1557_p0066a08║ 三祗設未究竟亦已入位何以得言未入玄耶是故上云若約教道施設三祗教既
L133n1557_p0066a09║ 未真則成佛義亦非真也教不實故若約正道三祗修行必已剋證修權既深則入
L133n1557_p0066a10║ 實教)。
L133n1557_p0066a11║若得聞此如來無量不可思議無障無礙智
L133n1557_p0066a12║慧法門聞已信解隨順悟入當知此人生如
L133n1557_p0066a13║來家隨順一切如來境界具足一切諸菩薩
L133n1557_p0066a14║法安住一切種智境界遠離一切諸世間法
L133n1557_p0066a15║出生一切如來所行通達一切菩薩法性於
L133n1557_p0066b01║佛自在心無疑惑住無師法深入如來無礙
L133n1557_p0066b02║境界。
L133n1557_p0066b03║ 第二若得聞下順釋中二先明聞信生家
L133n1557_p0066b04║ 益後佛子聞此法已則能下信聞成行益
L133n1557_p0066b05║ 今初先明聞信後當知下成益生如來家
L133n1557_p0066b06║ 為總餘句為別別中一以如境為家無性
L133n1557_p0066b07║ 論云生如來家者謂佛法界於此證會故
L133n1557_p0066b08║ 名為生二以行法為家具家法故三以俗
L133n1557_p0066b09║ 境為家世親釋云由此能令諸佛種性不
L133n1557_p0066b10║ 斷絕故四遠離非家五以佛行為家十住
L133n1557_p0066b11║ 毗婆沙第一云今此菩薩行如來道相續
L133n1557_p0066b12║ 不斷故廣如彼釋六菩薩法性為家亦是
L133n1557_p0066b13║ 佛種性故亦同如來一如境故七淨當佛
L133n1557_p0066b14║ 家八住本佛家九總明因果事理無礙家
L133n1557_p0066b15║ 前六自分家後三勝進家前來初住見心
L133n1557_p0067a01║ 性故故名生家四地寄出世故生道品家
L133n1557_p0067a02║ 八地無功用故生無生法忍家今此通三
L133n1557_p0067a03║ 兼顯凡夫解心亦名生家因果無礙故(無性
L133n1557_p0067a04║ 攝論即第六論若世親釋云由此能令諸佛種性不斷絕故十住毗等者此即第二
L133n1557_p0067a05║ 釋初地常生如來家文文云初地心生必能常集諸善根不休息故名為常生如來
L133n1557_p0067a06║ 家如來家者即是佛家下廣釋如來義意以涅槃實相四諦三空等皆名為如智慧
L133n1557_p0067a07║ 到彼故名為來結云如來者所謂十方三世諸佛是諸佛家名如來家今是菩薩行
L133n1557_p0067a08║ 如來道相續不斷名生如來家釋曰具如來道即佛行也)。
L133n1557_p0067a09║佛子菩薩摩訶薩聞此法已則能以平等智
L133n1557_p0067a10║知無量法則能以正直心離諸分別則能以
L133n1557_p0067a11║勝欲樂現見諸佛則能以作意力入平等虛
L133n1557_p0067a12║空界則能以自在念行無邊法界則能以智
L133n1557_p0067a13║慧力具一切功德則能以自然智離一切世
L133n1557_p0067a14║間垢則能以菩提心入一切十方網則能以
L133n1557_p0067a15║大觀察知三世諸佛同一體性則能以善根
L133n1557_p0067b01║迴向智普入如是法不入而入不於一法而
L133n1557_p0067b02║有攀緣恒以一法觀一切法。
L133n1557_p0067b03║ 第二信聞成行益十句分為五對無礙一
L133n1557_p0067b04║ 即觀不礙於止二見佛不礙入法三智行
L133n1557_p0067b05║ 法界不礙起福四智不染世不礙悲入五
L133n1557_p0067b06║ 體絕三世不礙用而迴向不入而入釋上
L133n1557_p0067b07║ 入義不於已下復釋不入而入智體即如
L133n1557_p0067b08║ 如外無法而可攀緣故無可入心行處滅
L133n1557_p0067b09║ 寂然無入不失照用故恒以一如而觀諸
L133n1557_p0067b10║ 法故名而入此二無礙方為真入又一即
L133n1557_p0067b11║ 是如便於一中已見一切。
L133n1557_p0067b12║佛子菩薩摩訶薩成就如是功德少作功力
L133n1557_p0067b13║得無師自然智。
L133n1557_p0067b14║ 第三總結可知。
L133n1557_p0067b15║爾時普賢菩薩欲重明此義而說頌言。
L133n1557_p0068a01║見聞供養諸如來所德功德不可量於有為
L133n1557_p0068a02║中終不盡要滅煩惱離眾苦。
L133n1557_p0068a03║譬人吞服少金剛終竟不消要當出供養十
L133n1557_p0068a04║力諸功德滅惑必至金剛智。
L133n1557_p0068a05║如乾草[卄/積]等須彌投芥子火悉燒盡供養諸
L133n1557_p0068a06║佛少功德必斷煩惱至涅槃。
L133n1557_p0068a07║雪山有藥名善見見聞嗅觸消眾疾若有見
L133n1557_p0068a08║聞於十力得勝功德到佛智。
L133n1557_p0068a09║ 第二偈頌即屬第十見聞之益不頌顯名
L133n1557_p0068a10║ 受持顯名受持後文自頌此頌應在揀法
L133n1557_p0068a11║ 異喻之前以前長行鉤鎖顯名亦是見聞
L133n1557_p0068a12║ 益故若迴此偈於現瑞後與後偈相續文
L133n1557_p0068a13║ 理甚順四偈分二初一頌法說後三如次
L133n1557_p0068a14║ 頌前三喻。
L133n1557_p0068a15║爾時佛神力故法如是故十方各有十不可
L133n1557_p0068b01║說百千億那由他世界六種震動所謂東踊
L133n1557_p0068b02║西沒西踊東沒南踊北沒北踊南沒邊踊中
L133n1557_p0068b03║沒中踊邊沒十八相動所謂動遍動等遍動
L133n1557_p0068b04║起遍起等遍起踊遍踊等遍踊震遍震等遍
L133n1557_p0068b05║震吼遍吼等遍吼擊遍擊等遍擊雨出過諸
L133n1557_p0068b06║天一切華雲一切蓋雲幢雲旛雲香雲鬘雲
L133n1557_p0068b07║塗香雲莊嚴具雲大光明摩尼寶雲諸菩薩
L133n1557_p0068b08║讚歎雲不可說菩薩各差別身雲雨成正覺
L133n1557_p0068b09║雲嚴淨不思議世界雲雨如來言語音聲雲
L133n1557_p0068b10║充滿無邊法界如此四天下如來神力如是
L133n1557_p0068b11║示現令諸菩薩皆大歡喜周遍十方一切世
L133n1557_p0068b12║界悉亦如是。
L133n1557_p0068b13║ 大文第六現瑞證成於中二先現瑞後證
L133n1557_p0068b14║ 成今初先此界後類通動剎等數皆廣多
L133n1557_p0068b15║ 者應難思故。
L133n1557_p0069a01║是時十方各過八十不可說百千億那由他
L133n1557_p0069a02║佛剎微塵數世界外各有八十不可說百千
L133n1557_p0069a03║億那由他佛剎微塵數如來同名普賢皆現
L133n1557_p0069a04║其前而作是言善哉佛子乃能承佛威力隨
L133n1557_p0069a05║順法性演說如來出現不思議法佛子我等
L133n1557_p0069a06║十方八十不可說百千億那由他佛剎微塵
L133n1557_p0069a07║數同名諸佛皆說此法如我所說十方世界
L133n1557_p0069a08║一切諸佛亦如是說。
L133n1557_p0069a09║ 二是時十方下證成中二先果人證後因
L133n1557_p0069a10║ 人證所以具二者法玄妙故因果交徹之
L133n1557_p0069a11║ 法故因圓果滿之法故前來諸會唯菩薩
L133n1557_p0069a12║ 者唯因行故發心品中唯果證者果之本
L133n1557_p0069a13║ 故初心成佛難信受故隨義各別所以互
L133n1557_p0069a14║ 無唯斯具二今初分四一現身二而作下
L133n1557_p0069a15║ 讚說三佛子我等下引說證成兼明結通
L133n1557_p0069b01║ 所說一說一切說故。
L133n1557_p0069b02║佛子今此會中十萬佛剎微塵數菩薩摩訶
L133n1557_p0069b03║薩得一切菩薩神通三昧我等皆與授記一
L133n1557_p0069b04║生當得阿耨多羅三藐三菩提佛剎微塵數
L133n1557_p0069b05║眾生發阿耨多羅三藐三菩提心我等亦與
L133n1557_p0069b06║授記於當來世經不可說佛剎微塵數劫皆
L133n1557_p0069b07║得成佛同號佛殊勝境界我等為令未來諸
L133n1557_p0069b08║菩薩聞此法故皆共護持如此四天下所度
L133n1557_p0069b09║眾生十方百千億那由他無數無量乃至不
L133n1557_p0069b10║可說不可說法界虛空等一切世界中所度
L133n1557_p0069b11║眾生皆亦如是。
L133n1557_p0069b12║ 四佛子今此會下舉益證成於中四一得
L133n1557_p0069b13║ 因位果滿益一生得菩提故神通三昧即
L133n1557_p0069b14║ 十通十定故二佛剎微塵下得發心益與
L133n1557_p0069b15║ 遠記者不期速成故又前明一生即多之
L133n1557_p0070a01║ 一此辨多劫即一之多既一多圓融何定
L133n1557_p0070a02║ 劫數妄生多劫智日不遷苟執短長未期
L133n1557_p0070a03║ 成佛同號佛殊勝境者緣佛出現境故三
L133n1557_p0070a04║ 我等下護持久遠益四如此下結益廣遍。
L133n1557_p0070a05║爾時十方諸佛威神力故毗盧遮那本願力
L133n1557_p0070a06║故法如是故善根力故如來起智不越念故
L133n1557_p0070a07║如來應緣不失時故隨時覺悟諸菩薩故往
L133n1557_p0070a08║昔所作無失壞故令得普賢廣大行故顯現
L133n1557_p0070a09║一切智自在故。
L133n1557_p0070a10║ 第二爾時十方下因人證於中四一明集
L133n1557_p0070a11║ 因前果人證承前現瑞之因故略不敘今
L133n1557_p0070a12║ 此顯因果別故廣出集因文顯可知。
L133n1557_p0070a13║十方各過十不可說百千億那由他佛剎微
L133n1557_p0070a14║塵數世界外各有十不可說百千億那由他
L133n1557_p0070a15║佛剎微塵數菩薩來詣於此充滿十方一切
L133n1557_p0070b01║法界。
L133n1557_p0070b02║ 二十方各過下明現身雖來自十方而周
L133n1557_p0070b03║ 遍法界則來即無來矣。
L133n1557_p0070b04║示現菩薩廣大莊嚴放大光明網震動一切
L133n1557_p0070b05║十方世界壞散一切諸魔宮殿消滅一切諸
L133n1557_p0070b06║惡道苦顯現一切如來威德歌詠讚歎如來
L133n1557_p0070b07║無量差別功德法普雨一切種種雨示現無
L133n1557_p0070b08║量差別身領受無量諸佛法。
L133n1557_p0070b09║ 三示現菩薩下辨其德用十句文顯。
L133n1557_p0070b10║以佛神力各作是言善哉佛子乃能說此如
L133n1557_p0070b11║來不可壞法佛子我等一切皆名普賢各從
L133n1557_p0070b12║普光明世界普幢自在如來所而來於此彼
L133n1557_p0070b13║一切處亦說是法如是文句如是義理如是
L133n1557_p0070b14║宣說如是決定皆同於此不增不減我等皆
L133n1557_p0070b15║以佛神力故得如來法故來詣此處為汝作
L133n1557_p0071a01║證如我來此十方等虛空遍法界一切世界
L133n1557_p0071a02║諸四天下亦復如是。
L133n1557_p0071a03║ 四以佛神力下發言誠證皆同普者普法
L133n1557_p0071a04║ 同故界佛名異者不失主伴故普光明者
L133n1557_p0071a05║ 常寂光土無不遍故佛名普幢自在者本
L133n1557_p0071a06║ 智高出無所不摧事理無礙故兼示結通
L133n1557_p0071a07║ 所說。
L133n1557_p0071a08║爾時普賢菩薩承佛神力觀察一切菩薩大
L133n1557_p0071a09║眾欲重明如來出現廣大威德如來正法不
L133n1557_p0071a10║可沮壞無量善根皆悉不空諸佛出世必具
L133n1557_p0071a11║一切最勝之法善能觀察諸眾生心隨應說
L133n1557_p0071a12║法未曾失時生諸菩薩無量法光一切諸佛
L133n1557_p0071a13║自在莊嚴一切如來一身無異從本大行之
L133n1557_p0071a14║所生起而說頌言。
L133n1557_p0071a15║ 大文第七爾時普賢下以偈總攝文中二
L133n1557_p0071b01║ 先敘意後正頌前中二先說儀後欲重下
L133n1557_p0071b02║ 辨意欲重顯前十門出現故文有十句句
L133n1557_p0071b03║ 各一門而約利生為次不等一成正覺二
L133n1557_p0071b04║ 即法輪三是見聞生善此三正顯益故四
L133n1557_p0071b05║ 即出現之法是前總門五即是心約智顯
L133n1557_p0071b06║ 故六即圓音七即境界境界無量生光亦
L133n1557_p0071b07║ 多八即涅槃動寂自在大般涅槃為佛莊
L133n1557_p0071b08║ 嚴故九即是身約本說一故十即是行果
L133n1557_p0071b09║ 中說因故。
L133n1557_p0071b10║一切如來諸所作世間譬喻無能及為令眾
L133n1557_p0071b11║生得悟解非喻為喻而顯示。
L133n1557_p0071b12║如是微密甚深法百千萬劫難可聞精進智
L133n1557_p0071b13║慧調伏者乃得聞此祕奧義。
L133n1557_p0071b14║若聞此法生欣慶彼曾供養無量佛為佛加
L133n1557_p0071b15║持所攝受人天讚歎常供養。
L133n1557_p0072a01║此為超世第一財此能救度諸群品此能出
L133n1557_p0072a02║生清淨道汝等當持莫放逸。
L133n1557_p0072a03║ 後正頌中四頌初一頌說分中結酬以此
L133n1557_p0072a04║ 總包十段意故後三頌顯名受持初句顯
L133n1557_p0072a05║ 名餘皆勸持且分為三初偈歎深難聞次
L133n1557_p0072a06║ 一偈明聞由多善後偈舉勝勸持然此一
L133n1557_p0072a07║ 品文旨宏奧能頓能圓究眾生之本源罄
L133n1557_p0072a08║ 諸佛之淵海根本法輪之內更處其心生
L133n1557_p0072a09║ 在金輪種中復為嫡子妙中之妙玄中之
L133n1557_p0072a10║ 玄並居凡類之心小功而能速證安得自
L133n1557_p0072a11║ 欺不受長淪生死之中今聞解能欣尤須
L133n1557_p0072a12║ 自慶昔善出現品竟。
L133n1557_p0072a13║大方廣佛華嚴經疏鈔會本第五十二之四
L133n1557_p0072a14║    音釋   [(鼻-丌+廾)*臭] (許救切以鼻[打-丁+監]氣也)。   [卄/積] (子智切聚也)。   踊 (余隴切跳也)。
L133n1557_p0072a15║ 鬘 (莫班切)。
  數位典藏國家型科技計畫----「台北版電子佛典集成之研究與建構」
Tel:(02)2498-0707#2254
E-mail:sraddhabala@gmail.com
Address:20842 台北縣金山鄉西勢湖2-6號 法鼓佛教學院