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【經文資訊】藏外佛教文獻 第八冊 No. 67《華嚴略疏卷第一》
W08n0067_p0017a01║
W08n0067_p0017a02║  華嚴略疏卷第一
W08n0067_p0017a03║
W08n0067_p0017a04║    整理者 悟緣
W08n0067_p0017a05║
W08n0067_p0017a06║  〔題解〕
W08n0067_p0017a07║
W08n0067_p0017a08║  《華嚴略疏》,佛經註疏。作者不詳。原著卷數不詳。
W08n0067_p0017a09║  本文獻註疏《晉譯華嚴經》,未為我國歷代大藏經所收,
W08n0067_p0017a10║保存在敦煌遺書中。現知存有兩件:一、北敦01053號(辰
W08n0067_p0017a11║53號,縮微膠卷號:80),首殘尾存,尾題:「華嚴略疏卷
W08n0067_p0017a12║第一」。尾有題記:「比丘法淵供養流通。」卷中有朱筆校
W08n0067_p0017a13║改字。所疏自《晉譯華嚴經》的「世間淨眼品第一」(首殘)
W08n0067_p0017a14║至「賢首品第八」。二、斯2694號,首尾俱全,首題:「華
W08n0067_p0017a15║嚴略疏卷第三」,尾題:「略疏卷第三」。尾有題記:「淵
W08n0067_p0017a16║許。」疏銓《晉譯華嚴經》之「十地品第二十二」。兩件遺
W08n0067_p0017a17║書筆跡相同,內容呼應,題記相關,原屬同一部註疏當無疑
W08n0067_p0017a18║問。
W08n0067_p0017a19║  本文獻主要提挈《晉譯華嚴》的要點,解釋名相,亦含
W08n0067_p0017a20║有分析科判的內容。從總體看,較為簡明扼要,故謂「略疏」。
W08n0067_p0017a21║但註疏精要,且多依《十地經論》為證,應為地論宗義學高
W08n0067_p0017a22║僧所撰。
W08n0067_p0017a23║  本略疏書法簡古,屬南北朝寫本。題記不避唐高祖李淵
W08n0067_p0017a24║之諱;北敦01053號文內又有「盧舍那者,周名清淨圓滿
W08n0067_p0017a25║智」之語,故該略疏的撰寫年代應在北周明帝建國(557)
W08n0067_p0017a26║起至北周武帝建德三年(574)廢佛前。關於本略疏的作者,
W08n0067_p0018a01║因《新編諸宗教藏總錄》、《東域傳燈目錄》、《諸宗章疏錄》
W08n0067_p0018a02║等諸經錄均載有:《華嚴略疏》,四卷,北齊鄴下大覺寺慧光
W08n0067_p0018a03║撰。《續高僧傳》卷二十一《慧光傳》亦載他曾撰《華嚴經
W08n0067_p0018a04║疏》,稱「疏其奧旨而弘演導」。且據現存《華嚴經》之諸
W08n0067_p0018a05║章疏對古來諸疏之科判的介紹,唯有慧光疏之科判與本《略
W08n0067_p0018a06║疏》相符,故曾有研究者認為本略疏系慧光所撰。但本略疏
W08n0067_p0018a07║與署名為「大覺寺沙門惠(慧)光述」的日本寬文時代古抄
W08n0067_p0018a08║《花嚴經義記》卷第一(載《大正藏》第85卷)完全不類,
W08n0067_p0018a09║且慧光(467-537)是北齊僧人,年代略早。故也有研究者
W08n0067_p0018a10║認為本略疏或為北周著名地論師雲華寺釋僧猛(508-590)
W08n0067_p0018a11║所撰。就篇幅而言,本略疏卷三疏釋至「十地品」,文字約
W08n0067_p0018a12║相當於《晉譯華嚴經》的二分之一弱。因此,本略疏原著卷
W08n0067_p0018a13║數可能為六卷左右,與慧光疏也有差距。
W08n0067_p0018a14║  自敦煌出土後,日本《大正藏》將斯2694號收入第85
W08n0067_p0018a15║卷。周叔迦於1960年在《現代佛學》上發表北敦01053號
W08n0067_p0018a16║的錄文並附跋文,於錄文中對殘缺的文字及原文的錯誤多有
W08n0067_p0018a17║補正,在跋文中則對該文獻之內容、科判、作者多所研究。
W08n0067_p0018a18║  《藏外佛教文獻》第八輯先發表卷一的整理本,卷三的
W08n0067_p0018a19║整理本因故推遲發表。
W08n0067_p0018a20║  卷一的底校本如下:
W08n0067_p0018a21║    底本:北敦01053號;
W08n0067_p0018a22║    校本:甲本:周叔迦錄文,載《現代佛學》1960
W08n0067_p0018a23║年第8期。
W08n0067_p0018a24║
W08n0067_p0018a25║
W08n0067_p0018a26║
W08n0067_p0019a01║
W08n0067_p0019a02║  〔錄文〕
W08n0067_p0019a03║
W08n0067_p0019a04║  □…□法界境□…□平等。上二直云所為平
W08n0067_p0019a05║等,「無量」已下,正明為□□堅固乘佛智乘為本
W08n0067_p0019a06║故也。
W08n0067_p0019a07║  障有二種:初云「離煩惱障」;「其心清淨」者,
W08n0067_p0019a08║離於智障。
W08n0067_p0019a09║  煩惱障者有三:四住異心之惑者而浮薄如皮,
W08n0067_p0019a10║礙於真用,故云皮障也。二者膚障,恆沙之惑,曀
W08n0067_p0019a11║理轉深,未盡理原,故云膚障也。三者骨障,無明
W08n0067_p0019a12║住地,大惑之本。曀理深極,故云骨障。
W08n0067_p0019a13║  「諸節使山皆已摧滅」者,使乃塵沙,或云有
W08n0067_p0019a14║十,亦可有三,皆能驅馳使人,名為「使」也。五
W08n0067_p0019a15║地已還,斷害伴使,不俱生煩惱,與心為伴也。六
W08n0067_p0020a01║地、七地斷於粗使,是即心之惑俱生煩惱也。八地
W08n0067_p0020a02║已上,斷於細使,俱生煩惱上品也。若依毗曇中,
W08n0067_p0020a03║就三界四諦,明九十八使。欲界見諦,有三十二:
W08n0067_p0020a04║苦諦下有十使,集諦有七,滅諦下有七,道諦下有
W08n0067_p0020a05║八。修道中有四使,合有三十六使。色界見諦下有
W08n0067_p0020a06║二十八,苦諦下有九,集諦下有六,滅諦下有六,
W08n0067_p0020a07║道諦下有七。修道中有三,合有三十一使。無色界
W08n0067_p0020a08║見諦下有二十八,苦諦下有九,集諦下有六,滅諦
W08n0067_p0020a09║下有六,道諦下有七。修道中有三,合有三十一使。
W08n0067_p0020a10║總三界五行為九十八使也。見苦斷二十八,見集斷
W08n0067_p0020a11║十九,見滅斷十九,見道斷二十二。
W08n0067_p0020a12║  若廣辯其解惑位之高下,但諸大乘經,群籍無
W08n0067_p0020a13║量;對機布教,根教千徒,階位萬品,難可備盡耳。
W08n0067_p0020a14║  「睹佛姿顏」已下,總釋上三睹應佛也。
W08n0067_p0020a15║  「所以者何」者,所以有此三種得益者何?由
W08n0067_p0020a16║如來大悲,曠劫善攝眾生,稟化來久。故能平等行
W08n0067_p0020a17║成,應物無方,斷障遣使,入佛願海,如《涅槃經》。
W08n0067_p0021a01║何以故?如來恩重。三千雖多,恩重難報,義無異
W08n0067_p0021a02║也。
W08n0067_p0021a03║  「各隨本行,皆得出要」者,要有五種:一入
W08n0067_p0021a04║住位,出外凡之要;二入初地,出我見之要;三入
W08n0067_p0021a05║六地,出有相之要;四入八地,出無相之要;五入
W08n0067_p0021a06║佛地位,出生滅之要。「要」者,其也。要其遠近,
W08n0067_p0021a07║悉由如來惠光明故。若欲橫對,要乃千徒耳。
W08n0067_p0021a08║  「乘解脫力入如來海」者,有二義:一由具前
W08n0067_p0021a09║三德,名乘解脫力;二者據眾要為言,乘無垢解力
W08n0067_p0021a10║入如來智海。故云「於佛法門,悉得自在」也。
W08n0067_p0021a11║  列名嘆德既在於上,從「善海摩醯首羅天」已
W08n0067_p0021a12║下,訖「海惠」,第二明獻供也。中有二種意:一料
W08n0067_p0021a13║簡有供、無供之別;二料簡偈中嘆佛數有增減。
W08n0067_p0021a14║  初明有供、無供之別者,自下一十八眾,皆有
W08n0067_p0021a15║所齎,隱而不列;餘有二十眾者,明獻供也。而供
W08n0067_p0021a16║有二種,所謂財、法。財有內、外,法有理、教。
W08n0067_p0021a17║此十大天王皆就所得法門說偈嘆佛。即用嘆佛顯
W08n0067_p0021a18║理,利益眾生,稱悅聖意,故稱「供」也。如食怡
W08n0067_p0021a19║悅神性,保安器度故也。
W08n0067_p0021a20║  第二明偈中嘆佛數有增減者,自下與偈誦前所
W08n0067_p0021a21║得法門,明義對機,廣略有別。初首羅二十行,果
W08n0067_p0021a22║實十九偈,遍淨二十二,光音二十偈,大梵十六行,
W08n0067_p0021a23║自在二十偈,化樂二十二,兜率十六偈,夜摩十六
W08n0067_p0021a24║行,帝釋二十偈,日天二十二,月天十六偈,持國
W08n0067_p0022a01║二十行,鳩槃二十偈,博叉二十行,毗沙十六偈,
W08n0067_p0022a02║力士二十行,普賢二十偈,海惠十九行,諸王不說
W08n0067_p0022a03║偈。偈既多少不同,頌上法門亦有廣略。或一偈頌
W08n0067_p0022a04║上一法門,或有二偈頌上一法門,或有三偈頌上一
W08n0067_p0022a05║法門。雖初一王說偈,皆通頌諸王法門義也。
W08n0067_p0022a06║  獻法供者,非直以偈為是,上長行十法門中,
W08n0067_p0022a07║各皆解佛功德,證佛所證,乘佛所乘,其德與普賢
W08n0067_p0022a08║不異。今但云各嘆所得法門者,欲彰法門無邊,證
W08n0067_p0022a09║人無限,是故各互舉一相,豈無總持三世平等解也。
W08n0067_p0022a10║  如總嘆中以具總顯:「首羅天於法界虛空寂靜
W08n0067_p0022a11║方便光明法門而得自在」。「法界」者,一切萬法色
W08n0067_p0022a12║心無作,善惡無記,若有若無,一切所為智知,皆
W08n0067_p0022a13║為法界也。「虛空寂靜」者,實智也;「方便光明」
W08n0067_p0022a14║者,方便行也。於空有中生,智用自在,名「法門」
W08n0067_p0022a15║也。「法門」者,宜以總容別,以總為門。今此唯
W08n0067_p0022a16║以教能詮理,理能通解,解能通人,故為門也。自
W08n0067_p0022a17║下諸門皆爾。
W08n0067_p0022a18║  人法雖眾,觀獻法供,並以嘆佛應實二身及以
W08n0067_p0022a19║往因三輪益物為宗。所以而名嘆佛為獻者,食以怡
W08n0067_p0022a20║悅人情,保安器度為義。此感恩重,嘆佛古今因果
W08n0067_p0022a21║理趣,遠悅聖心,保安法身器量,復令眾生得見聞
W08n0067_p0022a22║之益,即是供也。前嘆眾德時,從人向天;此嘆佛
W08n0067_p0023a01║德,從天向人。此中亦應有財供,經家略故不顯。
W08n0067_p0023a02║准下諸會,皆具財法,或欲倚互彰名耳。
W08n0067_p0023a03║  就中十九番說偈:初首羅、果實、光音、毗沙,
W08n0067_p0023a04║此四皆初嘆法身,後二嘆因也。其餘遍淨、化樂一
W08n0067_p0023a05║十五天等,或顯因在先,果在於後;或在初偈中三、
W08n0067_p0023a06║四乃至七、八前顯其因行,後還嘆果也。首羅中初
W08n0067_p0023a07║十八行嘆果,後二行嘆往因。初十八行中,前二行
W08n0067_p0023a08║嘆法身,次十六行嘆應身。形教及淨土,有所除得。
W08n0067_p0023a09║  自下力士、普賢,雖疏中處分,依經二偈頌,
W08n0067_p0023a10║上一章門,與上諸王無異也。力士得示現如來無量
W08n0067_p0023a11║色像法門。外護內,毗偈有二十行。初有六行,嘆
W08n0067_p0023a12║佛身業;次有七行,嘆口業;次有七行,眾生見聞
W08n0067_p0023a13║形教之益,興供養也。普賢是此會稟說之主,成就
W08n0067_p0023a14║十二種不可思議法門。初二為總,前句外化,後句
W08n0067_p0023a15║自行。下十法門,釋前二義。「所謂出生」,初對
W08n0067_p0023a16║一句,釋初外化也;「詣諸佛所」,釋前能入自行
W08n0067_p0023a17║也。「菩薩諸地」已下第二對,初句自行,示現已
W08n0067_p0023a18║下釋外化也。「持諸佛土」已下第三對,初句釋自
W08n0067_p0023a19║行,「一切眾中」已下釋外化。「於一念中」已下
W08n0067_p0023a20║第四對,初句自行;「分別」者,外化也。「其身」
W08n0067_p0023a21║以下第五對,初句自行;「一切」已下外化也。是
W08n0067_p0023a22║十法門,皆具三業自利之物。五中,初具、不具相
W08n0067_p0023a23║對,次因、果相對,三境、智相對,四一念以下劫
W08n0067_p0024a01║與諸根依正相對,五身、智相對也。普賢偈有二十
W08n0067_p0024a02║行,初一行嘆佛依正,次半行嘆僧寶充滿,次半行
W08n0067_p0024a03║嘆法寶利物不思議,次九行重嘆佛寶,次三行重嘆
W08n0067_p0024a04║法寶,次二行重嘆僧寶,最後四行結佛、法二寶,
W08n0067_p0024a05║略不結僧寶。
W08n0067_p0024a06║  就海惠中有二:初長行,二說偈。長行中有三:
W08n0067_p0024a07║初列佛坐莊嚴具,二列座中大眾,三明獻供。第二
W08n0067_p0024a08║座中有三句:一者總列大眾,二從「其名曰」已下
W08n0067_p0024a09║別列十名,三從「如是」已下還總結。「設諸供養」
W08n0067_p0024a10║已下,第三供獻也。供有二種,初明財供不可稱結;
W08n0067_p0024a11║「彼菩薩」已下九句,即是第二獻法供,亦名列得
W08n0067_p0024a12║道之眾,亦名嘆德。皆嘆自分三業行願,自利之德。
W08n0067_p0024a13║略不顯利他也。故第九句云,是名「供養諸佛」也。
W08n0067_p0024a14║嘆德九句中有三分德:一始分德,二住分德,三滿
W08n0067_p0024a15║分德。「清靜」者,自分德;「於佛」者,他分德;
W08n0067_p0024a16║「悉入」者,教益也。此三為始。「又得」已下,
W08n0067_p0024a17║住分功德。「又得不可思議照明法門」,自分功德;
W08n0067_p0024a18║「正住」已下,共分功德。「三世智地」已下,滿
W08n0067_p0024a19║分功德。「具足」已下,滿分中初句;「無量功德」
W08n0067_p0024a20║已下,滿中第二句;「常行」已下滿中第三句。「悉
W08n0067_p0024a21║已具足」已下,總結前九句也。「大力法愛」者,
W08n0067_p0024a22║八地已上無功用行成,無相之愛,愛而不著也。常
W08n0067_p0024a23║行法界,照萬有也。「畢竟空性」者,照空也。空
W08n0067_p0025a01║有解滿,故云具足也。
W08n0067_p0025a02║  偈有十九行,直作嘆佛三業,平等益物。初一
W08n0067_p0025a03║行,嘆意業平等,次十二行,嘆身業平等,後六行,
W08n0067_p0025a04║嘆口業平等。皆以利物為宗,即明三輪也。上來至
W08n0067_p0025a05║此,同聞二義,成上生下。既在於上,即是證信序
W08n0067_p0025a06║竟。
W08n0067_p0025a07║  動地已下,第二明發起序也,亦名如來序,亦
W08n0067_p0025a08║名經前序。經前何以而來?可有二意:一有機病,
W08n0067_p0025a09║二由大慈。雖有機病,如來無慈,則不動地;諸王
W08n0067_p0025a10║大眾則不興其念請,大眾不集。何得顯其果因行之
W08n0067_p0025a11║義也。以佛慈悲,神力動地;[怡-台+皆]動眾情,故
W08n0067_p0025a12║有念請,眾集酬答。廣顯果因行利物也。
W08n0067_p0025a13║  就中有三:一總列動數,二列數相,三列獻供。
W08n0067_p0025a14║總中復有其三:初顯能動,二「蓮華」已下列所動,
W08n0067_p0025a15║三「六種」已下總列動數也。「所謂」已下別列數
W08n0067_p0025a16║相:謂動、涌、震、吼、起、覺。一中有三:起、
W08n0067_p0025a17║等起、等遍起,乃至於覺。一中有三,三六以為十
W08n0067_p0025a18║八。
W08n0067_p0025a19║  「又令一切」已下,第三明獻供也。就中有二:
W08n0067_p0025a20║初明財供,二「從此世界中」已下列得道人。亦名
W08n0067_p0025a21║列法供也。以其證道稱聖意故,名為獻供。財供有
W08n0067_p0025a22║二:一明此方供養,二「一切十方」已下列他方供
W08n0067_p0025a23║養。「各隨其力」者,隨感多少也。
W08n0067_p0026a01║  法供養中,復有其二:初十句明此方法供,二
W08n0067_p0026a02║「十方一切」已下明他方法供。前此方之中,直作
W08n0067_p0026a03║五對十句:初靜亂相對,二忻厭相對,三怯勇相對,
W08n0067_p0026a04║四證不證相對,五度未度相對。此等十句,皆嘆自
W08n0067_p0026a05║利行願,隱於利他也。
W08n0067_p0026a06║
W08n0067_p0026a07║
W08n0067_p0026a08║   盧舍那佛品第二
W08n0067_p0026a09║
W08n0067_p0026a10║  盧舍那者,周名清靜圓滿智,與釋迦一佛而異
W08n0067_p0026a11║名。寄化主以彰品目,故曰盧舍那佛品。又云:毗
W08n0067_p0026a12║廬為法,盧舍為報,釋迦為應也。
W08n0067_p0026a13║  自下明其正說。此品料簡有二:一望宗遠生起;
W08n0067_p0026a14║二科文解義。遠則有六,科文有三。六義者:一機
W08n0067_p0026a15║法相對,二樂病相當,三意旨相順,四二教相成,
W08n0067_p0026a16║五伏本大解,六悲心故起。二科文解義者,就中有
W08n0067_p0026a17║三周說法:從初已下至「名號」已來,一周略明因
W08n0067_p0026a18║果以勸於時;第二從「名號」已下訖於「十忍」,
W08n0067_p0026a19║第二周廣明因果,以勸於時。第三從「僧祗品」已
W08n0067_p0026a20║下訖於「離世閒品」已下,明結勸修成,顯前二宗,
W08n0067_p0026a21║以益經時。若取法界,重顯因果,許萬舉勸流通。
W08n0067_p0026a22║初番中廣果而略因,第二「名號」廣因而略果,第
W08n0067_p0026a23║三「心王」已下因果俱廣。許是倚互彰義也。
W08n0067_p0026a24║  法界重舉者,不異前釋,亦可得名廣略四周說
W08n0067_p0026a25║法,為於利鈍耳。如《大涅槃》,通取陳如三周,因
W08n0067_p0026a26║果無異也。自有異體因果,自有自體因果。然既云
W08n0067_p0027a01║自體,寧有因果勝者?但體用互興,無義不攝,德
W08n0067_p0027a02║無不積,故因果殊致。與如佛性涅槃是自體因果,
W08n0067_p0027a03║緣修方便,顯真實體,為異體因果。如金礦爐冶,
W08n0067_p0027a04║榖禾水土,皆有同異也。然所以先果後因者,勸於
W08n0067_p0027a05║行人忻果行因故也。下廣明因者,勸於行人因圓則
W08n0067_p0027a06║果滿也。若依品初科釋,由是果未竟,「淨行」已
W08n0067_p0027a07║下,始顯因門;「心王」已下,重顯果門;「性起」
W08n0067_p0027a08║已下,顯果正因;「法界」已下,流通也。
W08n0067_p0027a09║  就此品中有三分:一從初訖「清淨法輪」已來,
W08n0067_p0027a10║名序分;二從「爾時普賢菩薩承佛神力」已下,明
W08n0067_p0027a11║正說真應圓果,以不思議為宗;三從「乃往過去」
W08n0067_p0027a12║已下,顯證流通也,亦云顯圓果之因也。
W08n0067_p0027a13║  初序分之中,凡有六番長行及偈,皆是發起義
W08n0067_p0027a14║也。初長行及偈,明大眾念請;第二長行及偈,直
W08n0067_p0027a15║明放光,意在召眾;第三長行及偈,正明集眾;第
W08n0067_p0027a16║四長行及偈,放眉間光,顯現普賢於十方三業示於
W08n0067_p0027a17║大眾,堪是此會稟資之者;第五長行及偈,明奮迅
W08n0067_p0027a18║菩薩領嘆如來於十方界三輪益物也。第六長行及
W08n0067_p0027a19║偈,明普賢入定受加之義也。
W08n0067_p0028a01║  若准下諸會,皆有六義:一處所,二獻供,三
W08n0067_p0028a02║集眾,四放光,五說偈,六入定。此中序分應有六
W08n0067_p0028a03║義,與下相似而文小異者,以此念請一長行及偈,
W08n0067_p0028a04║故有八番經文。其八者何?一上道場,即是其處也;
W08n0067_p0028a05║二上顯財法,即是獻供也;三者動地;四明念請;
W08n0067_p0028a06║五者放光;六者集眾;七者說偈;八者入定。此品
W08n0067_p0028a07║通序,如《十地》無異。此道場、獻供、動地等,
W08n0067_p0028a08║即與盧舍一品為通序,與下九會為序。而九會之中,
W08n0067_p0028a09║復別有序、正、流通。如論釋初地八分,前六為序;
W08n0067_p0028a10║近與初地為序,遂通九地為序。而九地之中,復別
W08n0067_p0028a11║為序、正、流通也。「名號品」中,文不具六者,
W08n0067_p0028a12║處等不異於此也;「不思議」已下,不具六者,顯
W08n0067_p0028a13║前略後也。
W08n0067_p0028a14║  然此之念請,由上動地、獻供而起。起之所以,
W08n0067_p0028a15║備如前釋。就中有三:一從初已下,明其念請;二
W08n0067_p0028a16║「唯願」已下,請決之辭;三音中說十八行偈,嘆
W08n0067_p0028a17║佛功德。
W08n0067_p0028a18║  就前念請之中,問有三十二句。大問有四:初
W08n0067_p0028a19║之九句,問真極圓果;次九句,問應化法身;次十
W08n0067_p0028a20║一句,問應化所被;後三句,問因行也。
W08n0067_p0028a21║  初問「佛地」者,總問佛果一切功德安立如地
W08n0067_p0028a22║也。亦可廣生物善如佛地。妙法唯佛所知,故云「境
W08n0067_p0028a23║界」也。大陀羅尼之極,故云「持」。順益理周為
W08n0067_p0028a24║「行」。「無畏」、「三昧」、「自在」已下,為
W08n0067_p0028a25║佛勝等也。「示現菩提」已下,應道八相也。六根
W08n0067_p0028a26║者,應身也。「光明音聲」者,聲光益物也。諸「佛
W08n0067_p0029a01║智海」已下,就應化所及為問也。「佛智海」者,
W08n0067_p0029a02║舉智以明所知也。「世界」者,眾生所依也。「眾
W08n0067_p0029a03║生海」者,語等正報也。「法界方便海」者,巧化
W08n0067_p0029a04║之極也。「佛海」者,舉主以明所化也。「波羅蜜
W08n0067_p0029a05║海」者,化周彼岸也。「法門海」者,軌誥無方,
W08n0067_p0029a06║皆為通化,故名法門。現八相等為「化身海」,亦
W08n0067_p0029a07║可魔[少/兔]魔身也。「名號」、「壽量」海者,如
W08n0067_p0029a08║此名號品、壽命品說,真果圓妙,眾聖所歸,故先
W08n0067_p0029a09║問焉。
W08n0067_p0029a10║  有真必應,故次問應。有應必有所化,故次問
W08n0067_p0029a11║化之所及也。此果真應,必有其因,故次問行也。
W08n0067_p0029a12║因雖無量,略問於二。言「一切菩薩所修海」者,
W08n0067_p0029a13║據滿足因也;「發大乘心」者,據初心也。初心是
W08n0067_p0029a14║難,故別問焉。亦以圓果由於因備,因備由於初心,
W08n0067_p0029a15║故問然也。
W08n0067_p0029a16║  下答中,先答真中九句,十世界海已下答應九
W08n0067_p0029a17║句,即並答所被十句也。「最後乃往」已下,答因
W08n0067_p0029a18║三句也。然則一部之始終皆答上疑。但後雖有諸菩
W08n0067_p0029a19║薩重問,大旨多同於此。是以訖經,多是答前後問
W08n0067_p0029a20║也。雖處異眾殊,而見聞是同;共為一部,故得通
W08n0067_p0029a21║答。亦可為於利根一周答。上根領解,中下之流由
W08n0067_p0029a22║自未悟,是故諸菩薩等更須重問。問辭無別,答亦
W08n0067_p0029a23║如前。如似涅槃,再周明常,亦復無妨。總別問答,
W08n0067_p0029a24║並通任情也。所以供養具中復說偈問者,明上諸菩
W08n0067_p0030a01║薩疑問情殷,故能感瑞。令供具之中,出自然音而
W08n0067_p0030a02║請也。亦以疑念之門,唯可如來玄鋻;自餘諸眾,
W08n0067_p0030a03║何容得知。故令供具表上疑問,普令大眾渴仰聖答
W08n0067_p0030a04║也。
W08n0067_p0030a05║  偈有十八行。前六偈嘆請,後十二行頌前大眾
W08n0067_p0030a06║疑念之事。偈中亦問三十二事,但與長行疑問中前
W08n0067_p0030a07║後廣略,名句小異,宗無二也。
W08n0067_p0030a08║  從「即於面門」已下,八中第五。長行及偈,
W08n0067_p0030a09║放光召集他方眾也。中有二分:初明放光召眾;二
W08n0067_p0030a10║從「佛神力」已下,說偈嘆佛。
W08n0067_p0030a11║  初中四句:一云知初心;二光出所從;三列光
W08n0067_p0030a12║之數相,有十種也。四列他方見此面門及齒間者,
W08n0067_p0030a13║明教有總別也。所以面門及齒間者,表明多以言教
W08n0067_p0030a14║為佛事也。如來佛事者,多以面門放光;《涅槃》口
W08n0067_p0030a15║光者,止章斷句也。
W08n0067_p0030a16║  偈有十九行,中有二義:初十偈明讚佛德,後
W08n0067_p0030a17║九偈勸敕聽也。
W08n0067_p0030a18║  從「爾時蓮華藏世界」已下,第六長行及偈,
W08n0067_p0030a19║明他方眾集也。前直放光,遍照十方;此明因光新
W08n0067_p0030a20║眾集也。就中有二:初長行列十方新眾因光來集;
W08n0067_p0030a21║二光中說二十偈嘆德。
W08n0067_p0030a22║  初眾集中有二:初明別列十方眾集;二「各有
W08n0067_p0030a23║十億」已下,總結眾集也,亦名嘆德也。就一方中
W08n0067_p0030a24║有八句:一列世界海名,二列佛剎名,三顯佛號,
W08n0067_p0031a01║四列菩薩,五為佛光開覺,六明菩薩眷屬,七明獻
W08n0067_p0031a02║供,八隨方就坐。十方皆爾也。
W08n0067_p0031a03║  就第二結嘆之中復有二:一從「如是」已下總
W08n0067_p0031a04║結嘆眾集,並列財法供養眷屬等;二明佛益物之方,
W08n0067_p0031a05║「九種教化」已下是也。初化功之中總結上別:先
W08n0067_p0031a06║列塵數世界海,次列菩薩,次列妙雲,次列淨光,
W08n0067_p0031a07║次列菩提,次列其道,次列眾生。此之八句,皆云
W08n0067_p0031a08║塵數也。即是嘆德不可思議事。
W08n0067_p0031a09║  取九種法門教化者,始從凡夫,終於十地,是
W08n0067_p0031a10║所化眾生也。自下有九種化宜,六種對治,深淺難
W08n0067_p0031a11║測,且復約位為九耳。就中大判為三:初三法門化
W08n0067_p0031a12║地前,化內外凡夫也;次三法門化初地已上、七地
W08n0067_p0031a13║已還,三忍位人也;後三法門,化八地已上、終於
W08n0067_p0031a14║十地,二忍位人也。初三中,一法門在外凡之始,
W08n0067_p0031a15║邪定聚人也;第二法門外凡之終,不定聚人也;第
W08n0067_p0031a16║三法門內凡之位,三賢菩薩,正定聚人也。次三法
W08n0067_p0031a17║門者,初一法門位在三地已還,信忍行人也;第二
W08n0067_p0031a18║法門位在六地已還,順忍行人也;第三法門位在七
W08n0067_p0031a19║地,無生忍下品也。後三法門者,初一位在八地,
W08n0067_p0031a20║第二位在九地,第三位在十地也。教門對機,理自
W08n0067_p0031a21║萬差,寧可復顯,且寄大況,約之為九可以。是以
W08n0067_p0031a22║具收也。
W08n0067_p0031a23║  上云九種,是化儀方軌。自下六種對治,是第
W08n0067_p0031a24║二受化者蒙利也。初功德能對治外凡眾生也。第二
W08n0067_p0032a01║功德能對治內凡夫人也。此之二句,總九句中初三
W08n0067_p0032a02║化門,地前內外凡夫為二也。第三功能者對治六地
W08n0067_p0032a03║已還,為聲聞也。第四功能對治七地,為緣覺也。
W08n0067_p0032a04║此二功能收前三忍菩薩,約之為二也。第五功能者
W08n0067_p0032a05║對治八地、九地無生忍中上也。第六功能者對治十
W08n0067_p0032a06║地大寂忍下品也。與佛同照,故云盧舍那佛願性海
W08n0067_p0032a07║中也。此二收上後三化門,以為二也。
W08n0067_p0032a08║  若以實三乘者,迴心在於初住,解時種種對治,
W08n0067_p0032a09║釋異於前。初治在外凡,第二在內凡,第三、第四
W08n0067_p0032a10║並在內凡。此對治並在十住位中,亦可配在住行向
W08n0067_p0032a11║也。第五對治在初地已上,終於七地。第六對治八
W08n0067_p0032a12║地以上,終於十地。作此解時,無機不收,無藥不
W08n0067_p0032a13║授,何妨迴小在於三堅也。若依此解,前釋初略而
W08n0067_p0032a14║後廣也:前作二對治為略,地上分四為廣也。今解,
W08n0067_p0032a15║地前作四對治名前廣,地上作二名後略也。雖復六
W08n0067_p0032a16║句廣略不同,以解惑往判,大宗有二:以下下之智,
W08n0067_p0032a17║斷上上之惑;以上上之智,除下下之惑。若論其起,
W08n0067_p0032a18║始微終著,善惡具有。論其斷也,始粗終細,亦通
W08n0067_p0032a19║善惡耳。且據始終起盡而辯,中間對治縛脫,不可
W08n0067_p0032a20║具論。縛解之意,略顯於上也。
W08n0067_p0032a21║  第二光中說偈,偈有廿行。中有二義:初有一
W08n0067_p0032a22║十二偈,明功行滿足;次有八行,明神力普遍微塵
W08n0067_p0032a23║毛孔中也。
W08n0067_p0033a01║  從「爾時世尊欲令一切菩薩大眾」已下,即是
W08n0067_p0033a02║序中第七顯現普賢身相,堪為此會稟說之人也。依
W08n0067_p0033a03║下諸會,即是序中第七,說偈嘆佛也。中間雖有二
W08n0067_p0033a04║菩薩說三長行,即上處偈也。最後四天下一長行者,
W08n0067_p0033a05║結眾集也。
W08n0067_p0033a06║  初中有二:一長行,二說偈。長行中有五句:
W08n0067_p0033a07║一明所為;二明放光,即是光之體相;三光所及處;
W08n0067_p0033a08║四現一大蓮華;五現一大菩薩。若依此品,上已有
W08n0067_p0033a09║放光集眾竟,此中更放眉間光者,欲加示普賢,顯
W08n0067_p0033a10║中道義也。顯現普賢收光足下者,表明至極之道,
W08n0067_p0033a11║可傳於下也。第二說偈嘆佛,偈有六行,皆嘆如來
W08n0067_p0033a12║二身,於十方界中現不思議益物也。
W08n0067_p0033a13║  從「爾時師子炎光奮迅音」已下,明說偈嘆佛
W08n0067_p0033a14║也,亦云領於十方三業益物也。依下諸會,即是偈
W08n0067_p0033a15║讚之中第二番說偈也。偈有十七行:前三,五言;
W08n0067_p0033a16║後十四,七言也。五七雖殊,並嘆如來十方界說普
W08n0067_p0033a17║賢行三業利物耳。
W08n0067_p0033a18║  從「爾時普賢於如來前坐蓮華藏師子坐」已下,
W08n0067_p0033a19║第八普賢入定也。就中有二:初長行,後二十行偈
W08n0067_p0033a20║頌。
W08n0067_p0033a21║  長行有二:一明入定,入三昧分是也;二釋入
W08n0067_p0033a22║定,即加分是也。
W08n0067_p0033a23║  初入定中有二:一入定並列三昧名如來淨藏;
W08n0067_p0033a24║二列三昧照境,乃至一切佛剎亦同於此。
W08n0067_p0034a01║  就加分中有三:初加之相。「所謂」已下加之
W08n0067_p0034a02║所為;「與……智」已下正三業加;「普賢菩薩入
W08n0067_p0034a03║此三昧」已下,顯十如來示現三業,此將加相也。
W08n0067_p0034a04║二,「所謂」已下有十句,明加之所為,亦名入定
W08n0067_p0034a05║所為也。第三「與……智」已下,正明加分也。就
W08n0067_p0034a06║前加相之中,內外因緣,有二子句:初云三業加相
W08n0067_p0034a07║「盧舍本願」第一句,通前三業皆是外援句也。又
W08n0067_p0034a08║「汝」已下第二句,內因也。內外因緣有二句也。
W08n0067_p0034a09║若不取三業時,但有內外二句也。就加所為中有十
W08n0067_p0034a10║句:前四句外化,次四句自行,後兩句通化方軌。
W08n0067_p0034a11║就正加之中應有三業,略無初口業也。第二意加之
W08n0067_p0034a12║中有十一句:前五句加世智,次二句加第一義諦智,
W08n0067_p0034a13║後四加化眾生智也。「摩頂」已下第三身加也。
W08n0067_p0034a14║  第二偈頌中有二十行:初十一偈嘆普賢三業遍
W08n0067_p0034a15║一切處益物;後九偈請說法也。
W08n0067_p0034a16║  如是四天已下第三結上也。
W08n0067_p0034a17║  從「爾時普賢」已下,是大段第二正說文也,
W08n0067_p0034a18║亦是品中第二,二正說。有二種釋。一者直作六分:
W08n0067_p0034a19║第一舉十智明圓極妙果,以不思議為宗;第二應用
W08n0067_p0034a20║處所,寄應以顯真也;三名號無邊;四明說法無邊;
W08n0067_p0034a21║五光覺土田,眾生無邊;六明住復顯理。此並是果
W08n0067_p0034a22║道也。
W08n0067_p0035a01║  復有一解,猶是正宗之說。一往有二:一者五
W08n0067_p0035a02║句領問辭,二者答上問也。五句者:一領依報,二
W08n0067_p0035a03║領正報,三依正合領,四領根性。此四是領上十句
W08n0067_p0035a04║所被及因中三也。五云「三世諸佛」者,領上二九
W08n0067_p0035a05║十八句真應問。告言已,答問也。就中有二:一明
W08n0067_p0035a06║十智,略顯真果。即遠答上問真中九句,亦云舉□顯
W08n0067_p0035a07║用也。二就十世界海已下,廣明應用處所,寄土以
W08n0067_p0035a08║顯應也。應用義邊,即答上應中九句及所被十句處
W08n0067_p0035a09║所也。
W08n0067_p0035a10║  「乃往」已下,答因中三句。「十世界海」者,
W08n0067_p0035a11║寄土顯應,寄應顯真,亦云舉用顯體也。就答初真
W08n0067_p0035a12║中有七:一明照境十智,以表真身也;第二出定;
W08n0067_p0035a13║三明列得道人;四列地動;五列獻供;六如來毛頭
W08n0067_p0035a14║光明說偈十四行,並嘆三業遍一切處;七普賢說二
W08n0067_p0035a15║十行偈重顯前旨。依下論釋:上云序分,入定為三
W08n0067_p0035a16║昧分,三業為加分。「普告菩薩大眾」已下即是本
W08n0067_p0035a17║分。前定後偈中已有請分。初明真中有十句智,皆
W08n0067_p0035a18║從境為名。成敗是境;智是真解;假言相相對,豈
W08n0067_p0035a19║有境智也。寄言以顯無言,寄對以彰無對。十句消
W08n0067_p0035a20║文如疏。如是皆不可思議者,非下情所測,故云「承
W08n0067_p0035a21║佛神力」;舉十智可以知萬,故云具足演說。亦得
W08n0067_p0035a22║云道具足,在下十世界海顯。依下諸會,皆初嘆人
W08n0067_p0036a01║法。此始舉真智者,標果行因也,即是顯真耳。
W08n0067_p0036a02║  從彼三昧起者,上已出定告眾,嘆說十智竟。
W08n0067_p0036a03║此云始起者,以真智理深,重入故出也,亦可經說
W08n0067_p0036a04║之前後也。
W08n0067_p0036a05║  「時彼」已下,第三列得道之人。中有二:初
W08n0067_p0036a06║總別三昧海,列此方得道人;「一切世界」已下列
W08n0067_p0036a07║他方得道人。如來毛頭說十四偈者,嘆普賢三業無邊
W08n0067_p0036a08║十方益物也。文言「本願底」者,如盧舍那本所願
W08n0067_p0036a09║時,三聚大戒盡虛空遍法界,故云願底。普賢身相
W08n0067_p0036a10║猶如虛空遍法界,故云願底。「普賢身相,猶如虛
W08n0067_p0036a11║空」者,等法性也。「依於如如,不依佛國」者,
W08n0067_p0036a12║上如理如,下如智如,言智會理如,智體亦如。明
W08n0067_p0036a13║法身依於真如之智,智是妙本也。「不依佛國」,
W08n0067_p0036a14║國是化跡也。「依於如如」者,嘆真身也。「現身
W08n0067_p0036a15║無量」者,嘆應身也。真身二種:一依虛空,二依
W08n0067_p0036a16║真如也。普賢偈應在前,但諸佛偈隔,故在後。
W08n0067_p0036a17║  第七普賢說偈二十行,重顯前旨:初十行嘆如
W08n0067_p0036a18║來三業益物,後十行普賢自嘆三業利物,除損得益
W08n0067_p0036a19║也。
W08n0067_p0036a20║  從「世界海有十種事」訖品末,是答佛果中第
W08n0067_p0036a21║二明法身應用處也。上宣應以顯真,此說處以表應,
W08n0067_p0037a01║皆階汲以明義也。今辯至足圓果而說世界海者,但
W08n0067_p0037a02║理藉言顯,非藉應跡無以顯本,故就世界海中說應
W08n0067_p0037a03║用之處,以明應身有宣化之益。既明應身圓被,即
W08n0067_p0037a04║亦顯真極之妙,非處無以明應,非應無以表實,故
W08n0067_p0037a05║須假處以通應,藉應以顯真。即遠答應中九句,所
W08n0067_p0037a06║被十句,因中三句,合二十二句問也。亦可道乃往
W08n0067_p0037a07║以下答因中三句。就中有五:一舉數,二列名,三
W08n0067_p0037a08║解義,四釋成世界義,五七十偈已下總結十世界義
W08n0067_p0037a09║也。
W08n0067_p0037a10║  中有生起十世界義也。說世界者,如娑婆、阿
W08n0067_p0037a11║彌陀等。起具者,成也;具八因緣,故起。應知感佛
W08n0067_p0037a12║神力故,眾生業行所成也。三住者,謂依約業為因,
W08n0067_p0037a13║聖力金剛大龍等為緣也。四形者,方圓等也。五體
W08n0067_p0037a14║者,謂金銀土石等。六莊嚴者,謂一寶、二寶乃至
W08n0067_p0037a15║無量寶也。七清淨者,謂善知識生波羅蜜等也。八
W08n0067_p0037a16║佛出世界者,謂現三輪壽命長短應化隨所宜等。九
W08n0067_p0037a17║劫者,謂佛剎住可數劫等。十壞者,緣盡三災等。
W08n0067_p0037a18║此十總攝,一切世界海皆同。若一一別說,則塵沙
W08n0067_p0037a19║因緣,但說其八。論說壞者,說通始終,壞據先後,
W08n0067_p0037a20║故不論也。又復始十智,初云如來智、成敗智,彼
W08n0067_p0038a01║以顯故不重說;亦可先後際斷,表始終相盡,故不
W08n0067_p0038a02║說也。中間八事,顯其依報,明法身亦於中化也。
W08n0067_p0038a03║自下諸偈,皆頌前長行也。起具二十行,住三十半,
W08n0067_p0038a04║形十七行半,體有十行,莊嚴二十行,清淨十八偈,
W08n0067_p0038a05║出世二十行,劫世不顯偈。依果者,果依於因,故
W08n0067_p0038a06║云依果。二、人身為正,田宅為依,依正果而有餘
W08n0067_p0038a07║報,故云依果也。
W08n0067_p0038a08║  從「爾時普賢欲分別開示」已下,第四釋成世
W08n0067_p0038a09║界義。就中有二:一直先告眾,顯本所行;二從風
W08n0067_p0038a10║輪已下,正釋成世界義。
W08n0067_p0038a11║  初中有四子句:一直告大眾,二總顯往時,三
W08n0067_p0038a12║別顯往時,四顯時中供佛,修菩薩行,成此世界也。
W08n0067_p0038a13║但解一蓮華藏世界成義,一切皆爾;且寄一蓮華世
W08n0067_p0038a14║界海,以明盧舍那佛本修菩薩行時,終阿僧秪微塵
W08n0067_p0038a15║數劫之所莊嚴也。餘疏云:十種風輪者,寄表因中
W08n0067_p0038a16║十地行也。始云初住,終於十住。地寄風輪者,表
W08n0067_p0038a17║先際無住行為本也。就此成中有八義,以釋成世界
W08n0067_p0038a18║海之由:第一先明風輪持世界,二金剛圍山,三金
W08n0067_p0038a19║剛圍山中地,四地中有香水海,五明海有諸河為眷
W08n0067_p0038a20║屬,六河中間平地,七明香水上有不可思議性住。
W08n0067_p0038a21║八□…□。
W08n0067_p0038a22║  就中初不可說香水海中,取一據中者,名樂光
W08n0067_p0038a23║明,廣辯佛剎義。就中初十三番,顯塵數佛剎,成
W08n0067_p0038a24║世界性。次有八番,明世界性,成香水海。所以但
W08n0067_p0039a01║就一香水辯十三佛剎者,為明一世界性中有眾多佛
W08n0067_p0039a02║剎也。但解上方,則九方同然。此明積性以成海,
W08n0067_p0039a03║積剎以成性也。自此以下八番偈,皆頌前長行,並
W08n0067_p0039a04║顯成世界雜事。就中但除第五,十七偈;第六,四
W08n0067_p0039a05║偈。自外六番,各二十偈也。
W08n0067_p0039a06║  然積剎成性,積性成海,多以十為一數。下經
W08n0067_p0039a07║積十三剎至性,八性至海,此亦有有次第也。以三
W08n0067_p0039a08║千世界為一佛剎。於一方積十佛剎,末為微塵,一
W08n0067_p0039a09║塵一佛剎,十方皆爾。積爾所塵數,以剎為世界性
W08n0067_p0039a10║也。故下香水海云:從剎至剎塵數也。乃至積性成
W08n0067_p0039a11║海,皆爾。此是蓮華藏世界海義也。積性成海者,
W08n0067_p0039a12║數如積剎成性,十方皆爾。若數三千者,從一四天
W08n0067_p0039a13║下乃至千百億四天下為一三千,成一剎也。積性成
W08n0067_p0039a14║海義如上。自有小剎小海,非一定也。據大位解,
W08n0067_p0039a15║有相成剎,性海義也,此是豎明世界。「名號」以
W08n0067_p0039a16║下傍明世界,餘九方亦然。是佛菩薩常轉法輪處。
W08n0067_p0039a17║  從說偈已下,第五重結前四義:初四十行頌上
W08n0067_p0039a18║起其因緣,世界海及住世界海也;次有十行頌上體
W08n0067_p0039a19║及莊嚴清淨三種世界海義也;次六行頌形,次二行
W08n0067_p0039a20║頌上劫及壞世界二海義也;次五行頌上佛出;後七
W08n0067_p0039a21║偈頌上說世界也。今乃領壞在前,顯說在後者,欲
W08n0067_p0039a22║表先後不定。萬法皆爾,可遣斷常之患也。
W08n0067_p0039a23║  從「乃往……過去」已下,品中第三,明引證
W08n0067_p0039a24║流通。又云:果不自有,由因而剋。即遠答上問。
W08n0067_p0039a25║又彰慈悲心,遠益於二世,故流通文興也。何故名
W08n0067_p0039a26║顯證者,廣引往普賢菩薩修行時處,行成果就,故
W08n0067_p0040a01║名顯也。就中有二:一明修行時處;二從「彼世界
W08n0067_p0040a02║過百歲已有佛出世」已下,明遇佛蒙利。
W08n0067_p0040a03║  初時處中有三:一列時節久近,二列世界海,
W08n0067_p0040a04║三列世界性名體相莊嚴。其中須彌、寶地、眾山、
W08n0067_p0040a05║香水、山林、樓閣、香云及八部城中道場等,皆莊
W08n0067_p0040a06║嚴世界性體也。「彼世界」已下,第二見佛蒙利也,
W08n0067_p0040a07║就中有二周值佛。就初中有四周長行及偈。初長行
W08n0067_p0040a08║及八偈明莊嚴童子過佛蒙利,聲及四人;第二長行
W08n0067_p0040a09║及九偈明愛見父王與聞法,敕國臣民嚴辦欲往;第
W08n0067_p0040a10║三長行及九偈明愛見父王聞法,敕臣民八部詣佛聽
W08n0067_p0040a11║法;第四長行及九偈列得道五人並如來述成也。
W08n0067_p0040a12║  初中有四:一種列佛出世,二別列佛名光明益
W08n0067_p0040a13║物,三愛見大王已下列所度之眾,四童子得益仰嘆
W08n0067_p0040a14║如來也。第二長行及偈中有二:一普告國人,二嚴
W08n0067_p0040a15║辦行具。第三長行及偈中有四:一王與人天大眾往
W08n0067_p0040a16║詣佛所,二列修多羅名字多少,三聞法得益,四偈
W08n0067_p0040a17║中勸修勸學。第四長行及偈中有二:一列大眾得道,
W08n0067_p0040a18║二如來讚嘆述成授記。第二周見佛中有二:初直見
W08n0067_p0040a19║佛得三昧門,第二周聞法得三昧門。「三百重」者,
W08n0067_p0040a20║表三大阿僧祗劫行行也。
W08n0067_p0040a21║
W08n0067_p0040a22║
W08n0067_p0040a23║   名號品第三
W08n0067_p0041a01║
W08n0067_p0041a02║  名以定形,字以稱德,號曰影響。今從化主為
W08n0067_p0041a03║名,故曰「名號品」。
W08n0067_p0041a04║  「佛在」已下,有二種釋。
W08n0067_p0041a05║  一家解時,果中作六分經文:一、以不思議妙
W08n0067_p0041a06║智為宗;二、寄土顯應;此二如上。三、既有應身
W08n0067_p0041a07║名號,是故名號品興。既有人名,理須說法。故次
W08n0067_p0041a08║第四「四諦品」興也。教不虛設,必有所被土境眾
W08n0067_p0041a09║生,故第五「光覺品」興。生解有由,理須往復。
W08n0067_p0041a10║故次第六「明難」興也。
W08n0067_p0041a11║  又復一解:從此已下,第二廣明因果,上略此
W08n0067_p0041a12║廣也。與《大涅槃》純陀哀嘆,對形言方便,略明
W08n0067_p0041a13║果也。「心王」已下,如大眾問品以下,廣明果也。
W08n0067_p0041a14║就初顯果之中,始一品明身業益物;次「四諦」一
W08n0067_p0041a15║品明口業益物;「光覺」一品明意業也。亦名勸解
W08n0067_p0041a16║三輪,理須往復顯理,故「明難」一品,往復顯理,
W08n0067_p0041a17║使解堅固。
W08n0067_p0041a18║  初中有二:一明其序;二「承佛神力」已下,
W08n0067_p0041a19║正說名號。序中有六:一列住處,二嘆佛德,三嘆
W08n0067_p0041a20║他方來眾德,四作念問,五者召眾,六文殊受加嘆
W08n0067_p0041a21║大眾,即是入定分也。如是等六句,序中義也。嘆
W08n0067_p0041a22║佛德十句中,前四嘆真身,後六嘆應,亦可通嘆真
W08n0067_p0041a23║應也。菩薩嘆德中有三章門:謂法、機、對治。後
W08n0067_p0041a24║三句重釋三門。疑問之中大問作四十二句:果有十
W08n0067_p0042a01║句,行有九句,隨喜已下十句,重問果十句,為四
W08n0067_p0042a02║十二大問也。子問一百二十九問:初十句問果;次
W08n0067_p0042a03║九十句問行因也;隨喜為一句;不斷如來性兩句,
W08n0067_p0042a04║通下能除所除八句,為十句;下重問果有十四;中
W08n0067_p0042a05║間離出六情根為六句;是則為一百二十九句別問
W08n0067_p0042a06║也。最後為總也,亦得作一百三十句問:中有料簡,
W08n0067_p0042a07║在行品初也。四十二問,初十句總答,餘別答也。
W08n0067_p0042a08║即以「神力」以下,第五集新眾也。中有三:一懸知
W08n0067_p0042a09║物念,二現神力,三列眾集。眾集中一方有八句:
W08n0067_p0042a10║一列方所,二列近遠,三列世界名,四列佛號,五
W08n0067_p0042a11║列菩薩,六列眷屬,七供養供敬,八各坐已方。從
W08n0067_p0042a12║「文殊師利」已下,第六文殊受加也。
W08n0067_p0042a13║  從「諸佛子」已下,品中第二正說也。就中有
W08n0067_p0042a14║二:一總答上問,先領上問,辭九句,果通領恩也。
W08n0067_p0042a15║「何以故」已下釋土及化主不同故,是以「名
W08n0067_p0042a16║號」、「說法」、「光覺」乃至萬行皆不同也。中
W08n0067_p0042a17║有三何以故:初一釋十方不同,二釋三千,三釋四
W08n0067_p0042a18║天下。中有五番:初一四天下作本,二善護十方者
W08n0067_p0042a19║是三千世界,三密訓十方者是世界性也,四無量十
W08n0067_p0042a20║大數者是十蓮華藏世界海也,五總結也。就第三世
W08n0067_p0042a21║界性中:東方密訓,南方最勇,西方離垢,北方真
W08n0067_p0042a22║實境界,東北方呵尼,東南方饒益,西南方尟少,
W08n0067_p0043a01║西北方知足,下方無求,上方解脫音,亦名離揣食。
W08n0067_p0043a02║第四世界海中直東方有十:一無量,二不可數,三
W08n0067_p0043a03║不思議,四不可稱,五無等,六無邊,七無分齊,
W08n0067_p0043a04║八不可說,九如虛空,十等法界。東方既爾,餘九
W08n0067_p0043a05║亦然。皆是盧舍那佛所化眾生處,亦是蓮華藏世界
W08n0067_p0043a06║一佛土也。此則答前問果,果中九句佛剎等也。上
W08n0067_p0043a07║盧舍那品中豎解世界就成時,語傍義不顯。此中傍
W08n0067_p0043a08║解世界說時,豎語不顯。上下二處,皆解蓮華藏世
W08n0067_p0043a09║界起具因緣,為倚互彰名生解故也。第五總結也。
W08n0067_p0043a10║其中雖就四天下十方密訓十大數而積剎成性,積性
W08n0067_p0043a11║成海,彼言猶狹六說而已耳。
W08n0067_p0043a12║
W08n0067_p0043a13║
W08n0067_p0043a14║   四諦品第四
W08n0067_p0043a15║
W08n0067_p0043a16║  有作、無作,有為二、無為二,四也。教行及
W08n0067_p0043a17║理得云身,次口,[口*篾]意業也。五門境智之別,
W08n0067_p0043a18║並有所以耳。
W08n0067_p0043a19║  此品答上五句外,亦佛所說法,示佛剎體二句
W08n0067_p0043a20║也。就中唯有三周:一三千,二密訓十方,三如虛
W08n0067_p0043a21║空等法界。盡大數,略不顯四天下也。與上「名號
W08n0067_p0043a22║品」相似,三周廣略說法,皆云隨機而說,不可盡
W08n0067_p0043a23║也。然苦集二諦,性相是染;滅道二諦,性相是淨
W08n0067_p0043a24║也。
W08n0067_p0043a25║
W08n0067_p0043a26║
W08n0067_p0044a01║   光覺品
W08n0067_p0044a02║
W08n0067_p0044a03║  此品來意,上明身口示現,此明意業也。又來
W08n0067_p0044a04║上二玄談,未若即事。自此已下十周放光,因光睹
W08n0067_p0044a05║相,示現三輪,並佛號、剎土,說法嘆佛,根器眾
W08n0067_p0044a06║生。此則所化根器眾生覺悟開現也。「名號」是教
W08n0067_p0044a07║生,「四諦」是法藥,此是根器。猶明果義未盡,
W08n0067_p0044a08║亦可答上佛剎等十句中外化功德勢力,
W08n0067_p0044a09║  示隨佛剎起,示成正覺三句也。相輪光者,表
W08n0067_p0044a10║從下向上。上眉間放光,表上可傳下,亦可慈心接
W08n0067_p0044a11║下也。光天十周,感故十也。一四天上,即見二十
W08n0067_p0044a12║八天地方及等法界四天,四天上皆尒。十周者:一
W08n0067_p0044a13║娑婆根本坐也。十百千,萬百萬,億十億百億,此
W08n0067_p0044a14║十周放光也。外猶有一億那由他,十億那由他,百
W08n0067_p0044a15║億那由他,千億那由他,萬億那由他,十萬億那由
W08n0067_p0044a16║他,百萬億那由他,一千萬億那由他,十千萬億那
W08n0067_p0044a17║由他,百千萬億那由他。第三大數者:一世界性,
W08n0067_p0044a18║二世界海,三世界輪,四世界圓,五世界分別,六
W08n0067_p0044a19║世界旋,七世界轉,八世界蓮華,九世界須彌,十
W08n0067_p0044a20║世界相。一無量,二不可數,三不思議,四不可稱,
W08n0067_p0044a21║五無等,六無邊,七無分齊,八不可說,九如虛空,
W08n0067_p0044a22║十等法界。此四番大數。第一大數中,依前初大數
W08n0067_p0044a23║法數耳。初一周長行中有四句:一列東方一切世界,
W08n0067_p0044a24║二明以此類彼,三彼同於此,四列一菩薩佛世界及
W08n0067_p0045a01║佛號,即是第四句中分作三句也。下之九周所列,
W08n0067_p0045a02║乃可寬狹不同。其中塵數世界,各各所列,與此不
W08n0067_p0045a03║異也。
W08n0067_p0045a04║  十周長行及偈相似。偈如有異,此十周說偈皆
W08n0067_p0045a05║嘆佛功德為宗旨也。前五周各十偈。第六,十七偈。
W08n0067_p0045a06║後四周各二十偈。十周中:初一明文殊勸解,亡相
W08n0067_p0045a07║莫作,存執而知;二明如來患盡德備,勸眾識知;
W08n0067_p0045a08║三如來知萬法如幻而俯應六道;四用而常寂;五勸
W08n0067_p0045a09║修勸學;六著相者不見佛,忘相者見佛;七嘆佛法
W08n0067_p0045a10║無為,勸眾識知;八法身方便,巧會有無;九大慈
W08n0067_p0045a11║覆普,拔眾生苦;十平等大惠,而應接群有,無來
W08n0067_p0045a12║去相。行者應知。
W08n0067_p0045a13║
W08n0067_p0045a14║
W08n0067_p0045a15║   明難品第六
W08n0067_p0045a16║
W08n0067_p0045a17║  上雖明理解,解未堅固。要假往復,故此品興。
W08n0067_p0045a18║就中有十周長行及偈:前三就眾生業報,後七寄化
W08n0067_p0045a19║主為言;最後長行總結前二。
W08n0067_p0045a20║  初一嘆心外有神,非能造萬物?答以緣假相
W08n0067_p0045a21║續,無性體空,雙破斷常。二問若無眾生,不應有
W08n0067_p0045a22║十隨教化?答以相續故有,無體故空。三問四大造
W08n0067_p0045a23║善惡苦樂?答以思造業,無性故空,實法不定,空
W08n0067_p0046a01║無造也。四問會空理一,不應用眾。答以根不同別,
W08n0067_p0046a02║故有眾也。五問真因是一,不應施者報別?答以用
W08n0067_p0046a03║心不等,故別也。六問教行觀別,不應須二?答以
W08n0067_p0046a04║教行相藉,故須二也。七問若聞法斷惑者,何故聞
W08n0067_p0046a05║而不斷?答以依教勤修乃斷。八問嘆智為勝,不應
W08n0067_p0046a06║須九及五四等也?答以對相置故須。
W08n0067_p0046a07║  十行偈中,分作五分:初一行敕聽,次一行不
W08n0067_p0046a08║見一佛不藉多行成者,次一行眾根不同,次三行對
W08n0067_p0046a09║患故須,次四行功用相成故須九也。問:若唯一乘,
W08n0067_p0046a10║不假諸法?答:以器故,次須第九。九問中初二行
W08n0067_p0046a11║顯一佛唯一道,下八行去眾根不同,故不一也。十
W08n0067_p0046a12║問佛境界,有十一句:初云境界、二國、三所入、
W08n0067_p0046a13║四所度、五隨順智、六隨順法、七分別智、八問識
W08n0067_p0046a14║佛境界、九問分別知佛境界、十問照用,十一問境
W08n0067_p0046a15║界。廣前之十句皆境界,略而不著。初偈答第一佛
W08n0067_p0046a16║境界義,第十一亦通去也。下之九句,次第而答,
W08n0067_p0046a17║文無隔越。最後即是第三長行,總結前二。眾生化
W08n0067_p0046a18║主果分訖。
W08n0067_p0046a19║
W08n0067_p0046a20║
W08n0067_p0046a21║   淨行品第七
W08n0067_p0046a22║
W08n0067_p0046a23║  此品猶屬人中第二會,說六品中前是方便,此
W08n0067_p0046a24║二是行成也。此品來意者,有三:一遠答上問,二
W08n0067_p0046a25║明剋果之因,三教行相資。答問因果,可以意得釋。
W08n0067_p0046a26║第三教行相資者,上化主法門,光照世界、根器、
W08n0067_p0047a01║眾生,並往復顯理生解,依興淨行及身口業,故此
W08n0067_p0047a02║品與焉。然上放相輪光明,為此一段眾生開覺始行,
W08n0067_p0047a03║似為外凡邪定及不定聚人也。或於想信之耳。足下
W08n0067_p0047a04║放光明,為於下著凡夫人也;下昇天品放足指光明,
W08n0067_p0047a05║表漸進位,上昇義也。此品始生善根,遠諮佛果。
W08n0067_p0047a06║  義復有三:一明相資:以相無相、漏無漏、乃
W08n0067_p0047a07║至凡之與聖,皆是相資相發。故經云,一念之善,
W08n0067_p0047a08║直向菩提,不受世報;故經云,一念之善,受一切
W08n0067_p0047a09║常佛之果,不受生滅之果也。二明階級次第者:五
W08n0067_p0047a10║忍、十四忍、三賢、十聖是也。三明順而通,莫問
W08n0067_p0047a11║凡聖願行,自利利他,一切萬善,並通順極,故名
W08n0067_p0047a12║順通也。而一人善惡等分者,先受善報,惡理在後,
W08n0067_p0047a13║故以真金、牒花、曰霜等喻,是其事也。
W08n0067_p0047a14║  然就此中長行及偈觀起,始終一轍,亦從凡至
W08n0067_p0047a15║聖,立行一周也。就中有三:一問,二答,三經。
W08n0067_p0047a16║長行問中有十一句問,一一問中皆含多問無量行
W08n0067_p0047a17║相。十一句中,始九句問三業,得一切勝妙功德;
W08n0067_p0047a18║二次九句,淨生報勝也;三次九句,問生報上惠勝;
W08n0067_p0047a19║四次八句,問發惠之緣;五次十句,問惠之所除;
W08n0067_p0047a20║六次十句,七覺三空問,能體也;七次十句,問六
W08n0067_p0047a21║度四攝,能除行相;八次十句,十力者,明能除功
W08n0067_p0047a22║用,亦名得果也;九次十句,問八部恭敬;十次九
W08n0067_p0047a23║句,問善菩薩蔭護釋上恭敬;最後第十一有七句,
W08n0067_p0047a24║問導首陰護□德□。善不妄發,起必照樂;惡不虛
W08n0067_p0048a01║起,生必感苦。因果相當,故曰是處。若由罪剋慶,
W08n0067_p0048a02║因善照總,因果理差,名非是處也;生因辨報,故
W08n0067_p0048a03║云處也。力義可知。解所達到為至,亦可因至於果
W08n0067_p0048a04║處也。通物為道,前至因處,此至果處為異也。答
W08n0067_p0048a05║中有二:初長行十句略,後偈廣顯。長行中初句因,
W08n0067_p0048a06║後句果。第二尊導者,除佛為第二也;亦可除四依
W08n0067_p0048a07║已外為第二也。
W08n0067_p0048a08║  偈中有一百四十行:前一十一行顯在家菩薩行
W08n0067_p0048a09║願;下一百二十九行是出家菩薩行願;亦可名世間
W08n0067_p0048a10║也。此之一位,皆據始行為言;故從足下光明,表
W08n0067_p0048a11║始行之人也。
W08n0067_p0048a12║
W08n0067_p0048a13║
W08n0067_p0048a14║   賢首品第八
W08n0067_p0048a15║
W08n0067_p0048a16║  賢首者,以行人目品,故云「賢首品」也。經
W08n0067_p0048a17║記云:賢首剎來,故云賢首也。上「淨行品」似如
W08n0067_p0048a18║[跳-兆+翕]法相而會遍學。亦有二行,利他行少,自利行遍
W08n0067_p0048a19║彰。此中次第觀行,解心成就,遍會法相,利他行
W08n0067_p0048a20║多,自利行少。菩薩以他業為己業,亦是倚互彰名
W08n0067_p0048a21║也。如「聖行品」初修戒定惠,初自利,後利他。
W08n0067_p0048a22║初淺後深,始末一周,佛事滿足。梵行十功德亦爾。
W08n0067_p0048a23║初微終著,初自利,後利他。論心三業,並屬一眾
W08n0067_p0048a24║生也。觀此經意,似是初行,如「聖行品」初發心,
W08n0067_p0049a01║憑三寶亦如《瓔珞》、《仁王》,始從發心,終於灌頂
W08n0067_p0049a02║之無異也。而此應在「淨行品」論。賢首,辯者。
W08n0067_p0049a03║以此二品,並有菩薩始終行成也,亦可倚互而說。
W08n0067_p0049a04║  有解:菩薩不同二乘凡夫,迭觀興行,一發即
W08n0067_p0049a05║一切萬行並習。故經云:一地攝一切地,發心畢竟,
W08n0067_p0049a06║二無別。乃至量與羅漢等,及量同惠先後際等,三
W08n0067_p0049a07║日月、八日月、十五日月,並普照無異也。
W08n0067_p0049a08║  就此品,偈有七百一十九行,分文有二:初長
W08n0067_p0049a09║行及二偈,文殊問賢首菩薩行相義。二從「賢首答」
W08n0067_p0049a10║已下,正說十三法師及十四忍行相義。
W08n0067_p0049a11║  就賢首答中復分為二:初正說三賢十聖願行
W08n0067_p0049a12║義,二從「無畏大士」已下,明受持流通分也。
W08n0067_p0049a13║  就初復分為二:初有十三行,明地前三賢菩薩
W08n0067_p0049a14║行願。第二從「深心淨信不可壞」已下,有六百七
W08n0067_p0049a15║十八行,明初地已上行願義也。
W08n0067_p0049a16║  前中有三:初二敕聽,次五行總嘆發心功德不
W08n0067_p0049a17║可說。五行各別有為也。始偈明菩薩發心堅固;二
W08n0067_p0049a18║偈說之難盡;三以少況多;四說難究竟,前就一佛,
W08n0067_p0049a19║此就多佛也;五說其少分也。次有六行,明發心因
W08n0067_p0050a01║緣,內心為因,三寶為緣也。就中初一總,第二所
W08n0067_p0050a02║欣,第三所背,第四所除,第五所為,第六所得也。
W08n0067_p0050a03║就第二地上之中,初十八行偈以信□…□初地行相
W08n0067_p0050a04║也,次十行明二地也。次三地、四地、五地、六地、
W08n0067_p0050a05║七地,各有八行偈顯其行相。次有十六偈,明八地
W08n0067_p0050a06║行相。次十五偈明九地行相。「法身功德智慧具」
W08n0067_p0050a07║已下有五百七十九行,廣總明第十地行相所為。或
W08n0067_p0050a08║是外凡、內凡,而自下乃顯十地行相者,欲令始學
W08n0067_p0050a09║遠標勝行,以勵其懷。
W08n0067_p0050a10║  又解:如「淨行品」初具顯竟,此中亦始從發
W08n0067_p0050a11║心終於十地,亦是始終行。就中科文自行外化,或
W08n0067_p0050a12║以三輪益物,實相具辯,以為四分:初十九行□,
W08n0067_p0050a13║自行彌滿法界;二從「或有佛剎」已下二十四行,
W08n0067_p0050a14║明外化義也;三從「若欲供養」已下有三十四行,
W08n0067_p0051a01║重明自行,前總此別也;四從「欲安一切眾生類」
W08n0067_p0051a02║已下,訖「不思議劫住」,有五百二偈,廣明大士定
W08n0067_p0051a03║道之力,於十方界三輪化眾生也。中復有二:初□
W08n0067_p0051a04║三百四十四行,廣顯大士三業行願,種種教化;二
W08n0067_p0051a05║從「一切諸佛皆共說」已下,有一百五十八行,明
W08n0067_p0051a06║以下況上。何況菩薩無漏道力寧可思量,何往不周
W08n0067_p0051a07║也。
W08n0067_p0051a08║  亦可以近通遠。初中有三:初八十三行明以定
W08n0067_p0051a09║道力,欲十方界三業利物遍成於口業;次「安隱眾
W08n0067_p0051a10║生勝三昧」已下,一百九十行,明以定道力就光明
W08n0067_p0051a11║三業以益物,遍成於身業;三「十方世界有緣」已
W08n0067_p0051a12║下,有七十一行,明以定道力,就三業自在,於十
W08n0067_p0051a13║方世界以益物遍成於意業。
W08n0067_p0051a14║  尋文三業位別,不違詮旨。亦可云:初就對治
W08n0067_p0051a15║以益物,二就光明以益物,三就自在以益物。三皆
W08n0067_p0051a16║以定為體,以三為用,即是體用之意也。前三周□
W08n0067_p0051a17║自行外化者,亦不離於體用。第二光中有三:初二
W08n0067_p0051a18║行總,次百五十七行□…□。「如是等比光明門」
W08n0067_p0051a19║已下三十一行,明結勸也。三從「十□□□□□□」
W08n0067_p0051a20║已下,七十一行,明定道之力。三業或以神變光明
W08n0067_p0051a21║□…□生所,或以菩薩心靜,一切善惡淨心,海中
W08n0067_p0052a01║□…□行總,次六十七行別,後兩行結勸也。別中
W08n0067_p0052a02║自□…□方中自在,次就入等中自在,「童子身」
W08n0067_p0052a03║已下□…□天文諸塵空有色心等中自在。以下況
W08n0067_p0052a04║上。中□…□無礙行也。「無畏大士」已下廿六行,
W08n0067_p0052a05║明顯發流通也。
W08n0067_p0052a06║
W08n0067_p0052a07║華嚴略疏卷第一
W08n0067_p0052a08║
W08n0067_p0052a09║〔錄文完〕
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