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			<title>Buddhist Texts not contained in the Tripiṭaka, Electronic version, No. 25 淨名經集解關中疏卷下</title>
			<title xml:lang="zh-Hant">藏外佛敎文獻數位版, No. 25 淨名經集解關中疏卷下</title>
			<author>沙門道液述　黎明整理</author>
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<pb ed="ZW" xml:id="ZW03.0025.0070a" n="0070a"/>
<lb ed="ZW" n="0070a01"/>
<lb ed="ZW" n="0070a02"/><cb:div type="other"><cb:mulu type="其他" level="1">題解</cb:mulu><head>淨名經集解關中疏卷下</head>
<lb ed="ZW" n="0070a03"/><byline cb:type="other">整理者　黎明</byline>
<lb ed="ZW" n="0070a04"/>
<lb ed="ZW" n="0070a05"/><p cb:type="head1" xml:id="pZW03p0070a0501">〔題解〕</p>
<lb ed="ZW" n="0070a06"/><p xml:id="pZW03p0070a0601">《淨名經集解關中疏》，又名《淨名經關中疏》、《淨名集解關中
<lb ed="ZW" n="0070a07"/>疏》、《關中集解》、《淨名經疏》。佛敎經典註疏。由唐朝<name role="" type="person">資聖寺</name>沙
<lb ed="ZW" n="0070a08"/>門道液撰集而成。流通中分爲二卷本或四卷本。</p>
<lb ed="ZW" n="0070a09"/><p xml:id="pZW03p0070a0901">該疏在敦煌遺書中保存多號，已爲人知的均爲二卷本，早爲
<lb ed="ZW" n="0070a10"/>研究者注意，並被錄文收入《大正藏》第85卷。只是《大正藏》所
<lb ed="ZW" n="0070a11"/>收該疏文字從第五品後半部分到第七品前半部分，脫漏一萬多
<lb ed="ZW" n="0070a12"/>字。現重予整理，上卷之整理本已刊在《藏外佛敎文獻》第二輯
<lb ed="ZW" n="0070a13"/>中，本輯刊出的是下卷之整理本。該疏的內容簡介、研究價値、流
<lb ed="ZW" n="0070a14"/>傳槪況等詳見《藏外佛敎文獻》第二輯《淨名經集解關中疏》題解。
<lb ed="ZW" n="0070a15"/>該疏下卷之整理本之底、校本情況如下：</p>
<lb ed="ZW" n="0070a16"/><p xml:id="pZW03p0070a1601">底本：北新0293號，首尾全。</p>
<lb ed="ZW" n="0070a17"/><p xml:id="pZW03p0070a1701">校本：甲本：斯6870號，首全尾殘；</p>
<lb ed="ZW" n="0070a18"/><p xml:id="pZW03p0070a1801">乙本：斯6418號，首尾全；</p>
<lb ed="ZW" n="0070a19"/><p xml:id="pZW03p0070a1901">丙本：北新1274+北新1143號；此二號可綴接，原本
<lb ed="ZW" n="0070a20"/>同卷，首殘尾全；</p>
<lb ed="ZW" n="0070a21"/><p xml:id="pZW03p0070a2101">丁本：北新0292號，首殘尾全。</p>
<lb ed="ZW" n="0070a22"/><p xml:id="pZW03p0070a2201">其中乙本錯訛過多，爲避免校記繁雜，故僅於必要時出校。
<lb ed="ZW" n="0070a23"/>其它諸本則仍遵循本書的原則，逢異必出。此外，「惠」、「慧」，
<lb ed="ZW" n="0070a24"/>「辨」、「辯」，「或」、「惑」，「得」、「德」，「牙」、「芽」，「耶」、「邪」，「道」、
<lb ed="ZW" n="0070a25"/>「導」等，已在上卷出過通註，下卷不再出註。另「華」同「花」，「嘿」
<lb ed="ZW" n="0070a26"/>同「默」時，均錄爲正字，不出校記。錄校時，部分參用了《大
<lb ed="ZW" n="0070a27"/>正藏》本僧肇《註維摩詰經》中的文字，具體情況一槪隨文說明。</p></cb:div>
<lb ed="ZW" n="0070a28"/>
<pb ed="ZW" xml:id="ZW03.0025.0071a" n="0071a"/>
<lb ed="ZW" n="0071a01"/><cb:div type="other"><cb:mulu type="其他" level="1">錄文</cb:mulu><head>〔錄文〕</head>
<lb ed="ZW" n="0071a02"/>
<lb ed="ZW" n="0071a03"/><cb:juan fun="open" n="2"><cb:jhead>淨名經集解關中疏卷下</cb:jhead></cb:juan>
<lb ed="ZW" n="0071a04"/><byline cb:type="author"><name role="" type="person">資聖寺</name>沙門道液述</byline>
<lb ed="ZW" n="0071a05"/>
<lb ed="ZW" n="0071a06"/><cb:div type="other"><cb:mulu type="其他" level="2"><name role="" type="person">文殊師利</name>品第五</cb:mulu><head><name role="" type="person">文殊師利</name>品第五</head>
<lb ed="ZW" n="0071a07"/>
<lb ed="ZW" n="0071a08"/><cb:div type="commentary"><p xml:id="pZW03p0071a0801">前室外三品明訶責<anchor xml:id="nkr_note_orig_0071001" n="0071001"/>，此下六品明攝受。復次，前明不堪，仰
<lb ed="ZW" n="0071a09"/>德生信；此明堪問，聞法悟入。六品經文宗緣問疾，此品居初故獨
<lb ed="ZW" n="0071a10"/>得<anchor xml:id="nkr_note_orig_0071002" n="0071002"/>名，下隨別義受別品目<anchor xml:id="nkr_note_orig_0071003" n="0071003"/>。疾有二種：一者衆生實報，二者菩
<lb ed="ZW" n="0071a11"/>薩權現，如品文明。大文分二：初此品略明二疾，下五品廣明<anchor xml:id="nkr_note_orig_0071004" n="0071004"/>
<lb ed="ZW" n="0071a12"/>二疾。</p></cb:div>
<lb ed="ZW" n="0071a13"/><cb:div type="orig"><p xml:id="pZW03p0071a1301">爾時佛吿<name role="" type="person">文殊師利</name>：汝行詣維摩詰問疾。</p></cb:div>
<lb ed="ZW" n="0071a14"/><cb:div type="commentary"><p xml:id="pZW03p0071a1401">此品受命。文二：一命，二恭命。此初，命也。肇曰：文殊師
<lb ed="ZW" n="0071a15"/>利，秦言「妙德」。經云：曾已成佛，名曰龍種尊。</p></cb:div>
<lb ed="ZW" n="0071a16"/><cb:div type="orig"><p xml:id="pZW03p0071a1601"><name role="" type="person">文殊師利</name>白佛言：世尊！彼上人者，難爲酬對。</p></cb:div>
<lb ed="ZW" n="0071a17"/><cb:div type="commentary"><p xml:id="pZW03p0071a1701">此二，恭命。文五<anchor xml:id="nkr_note_orig_0071005" n="0071005"/>：一恭命問疾，二大衆侍從，三賓主往復，
<lb ed="ZW" n="0071a18"/>四宣旨問疾，五時衆得益。初中文三：初<anchor xml:id="nkr_note_orig_0071006" n="0071006"/>總自謙，二陳彼勝德，
<lb ed="ZW" n="0071a19"/>三恭旨往問。此初也。什曰：言乃超<anchor xml:id="nkr_note_orig_0071007" n="0071007"/>出我上，豈直諸賢！此蓋
<lb ed="ZW" n="0071a20"/>深往者之情耳，豈其實哉！肇曰：三萬二千何必不任，文殊師<anchor xml:id="nkr_note_orig_0071008" n="0071008"/>
<pb ed="ZW" xml:id="ZW03.0025.0072a" n="0072a"/>
<lb ed="ZW" n="0072a01"/>利何必<anchor xml:id="nkr_note_orig_0072001" n="0072001"/>獨最。意謂至人變謀無方，隱顯殊迹，故迭爲修短<anchor xml:id="nkr_note_orig_0072002" n="0072002"/>應
<lb ed="ZW" n="0072a02"/>物之情事，孰敢定其優劣、辯其得失乎？文殊將適群心而<anchor xml:id="nkr_note_orig_0072003" n="0072003"/>奉使
<lb ed="ZW" n="0072a03"/>命，故先歎淨名之德，以生衆會難遭之想也。其人道尊，難爲酬
<lb ed="ZW" n="0072a04"/>對，當承佛聖旨，行問疾耳。</p></cb:div>
<lb ed="ZW" n="0072a05"/><cb:div type="orig"><p xml:id="pZW03p0072a0501">深達實相，善說法要。</p></cb:div>
<lb ed="ZW" n="0072a06"/><cb:div type="commentary"><p xml:id="pZW03p0072a0601">二，陳彼勝德。文三：一、二智深廣，二、因果德滿，三、二利功
<lb ed="ZW" n="0072a07"/>圓。此初，深達歎實，辯才歎權。此初也，內能深達實理，外能談
<lb ed="ZW" n="0072a08"/>法要旨。肇曰：實相難測而能深達，善以約言而擧多義，美其善得
<lb ed="ZW" n="0072a09"/>說法要趣也。</p></cb:div>
<lb ed="ZW" n="0072a10"/><cb:div type="orig"><p xml:id="pZW03p0072a1001">辯才無滯，智慧無礙。</p></cb:div>
<lb ed="ZW" n="0072a11"/><cb:div type="commentary"><p xml:id="pZW03p0072a1101">此歎權智，亦內慧外辯也。肇曰：詞辯圓應而無滯，智慧周通
<lb ed="ZW" n="0072a12"/>而無礙也。</p></cb:div>
<lb ed="ZW" n="0072a13"/><cb:div type="orig"><p xml:id="pZW03p0072a1301">一切菩薩法式<anchor xml:id="nkr_note_orig_0072004" n="0072004"/>悉知，諸佛秘藏無不得入。</p></cb:div>
<lb ed="ZW" n="0072a14"/><cb:div type="commentary"><p xml:id="pZW03p0072a1401">此歎因果德滿。因知菩薩修行之法式<anchor xml:id="nkr_note_orig_0072005" n="0072005"/>，果入諸佛化物之秘
<lb ed="ZW" n="0072a15"/>藏。三密如七言偈明。肇曰：謂佛身口意秘密<anchor xml:id="nkr_note_orig_0072006" n="0072006"/>之藏。</p></cb:div>
<lb ed="ZW" n="0072a16"/><cb:div type="orig"><p xml:id="pZW03p0072a1601">降伏衆魔，遊戲<anchor xml:id="nkr_note_orig_0072007" n="0072007"/>神通。</p></cb:div>
<lb ed="ZW" n="0072a17"/><cb:div type="commentary"><p xml:id="pZW03p0072a1701">此歎二利功圓。降魔利他，得度自利。此初也。什曰：神通
<lb ed="ZW" n="0072a18"/>化物非眞故，名戲；復次，神通雖大，於我無難，如戲；復次，善入出
<lb ed="ZW" n="0072a19"/>住，自在無礙，如戲。肇曰<anchor xml:id="nkr_note_orig_0072008" n="0072008"/>：遊通化人，以之<anchor xml:id="nkr_note_orig_0072009" n="0072009"/>自娛也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0073a" n="0073a"/>
<lb ed="ZW" n="0073a01"/><cb:div type="orig"><p xml:id="pZW03p0073a0101">其慧方便皆已得度。</p></cb:div>
<lb ed="ZW" n="0073a02"/><cb:div type="commentary"><p xml:id="pZW03p0073a0201">此自利得度。肇曰：窮智用，盡權道，故稱度。</p></cb:div>
<lb ed="ZW" n="0073a03"/><cb:div type="orig"><p xml:id="pZW03p0073a0301">雖然，當承佛聖旨，詣彼問疾。</p></cb:div>
<lb ed="ZW" n="0073a04"/><cb:div type="commentary"><p xml:id="pZW03p0073a0401">此三，恭旨往問。肇曰：其德若此，非所堪對，當承佛聖旨<anchor xml:id="nkr_note_orig_0073001" n="0073001"/>，
<lb ed="ZW" n="0073a05"/>然後行耳<anchor xml:id="nkr_note_orig_0073002" n="0073002"/>。</p></cb:div>
<lb ed="ZW" n="0073a06"/><cb:div type="orig"><p xml:id="pZW03p0073a0601">於是衆中諸菩薩、大弟子、釋、梵四天王等咸作是
<lb ed="ZW" n="0073a07"/>念：今二大士<name role="" type="person">文殊師利</name>、維摩詰共談，必說妙法。卽時八
<lb ed="ZW" n="0073a08"/>千菩薩、五百聲聞、百千天人皆欲隨從。</p></cb:div>
<lb ed="ZW" n="0073a09"/><cb:div type="commentary"><p xml:id="pZW03p0073a0901">二，大衆侍從<anchor xml:id="nkr_note_orig_0073003" n="0073003"/>。文二：初念，後往。此初，念也。肇曰：大士
<lb ed="ZW" n="0073a10"/>勝集，必有妙說，故率<anchor xml:id="nkr_note_orig_0073004" n="0073004"/>欲同擧。</p></cb:div>
<lb ed="ZW" n="0073a11"/><cb:div type="orig"><p xml:id="pZW03p0073a1101">於是<name role="" type="person">文殊師利</name>與諸菩薩、大弟子及諸天<anchor xml:id="nkr_note_orig_0073005" n="0073005"/>人恭敬圍
<lb ed="ZW" n="0073a12"/>繞，入毗耶離大城。</p></cb:div>
<lb ed="ZW" n="0073a13"/><cb:div type="commentary"><p xml:id="pZW03p0073a1301">二，文殊與衆<anchor xml:id="nkr_note_orig_0073006" n="0073006"/>同往。肇曰：菴羅<anchor xml:id="nkr_note_orig_0073007" n="0073007"/>園在城外，淨名室在城
<lb ed="ZW" n="0073a14"/>內也。</p></cb:div>
<lb ed="ZW" n="0073a15"/><cb:div type="orig"><p xml:id="pZW03p0073a1501">爾時長者維摩詰心念：今<name role="" type="person">文殊師利</name>與大衆俱來。卽
<lb ed="ZW" n="0073a16"/>以神力空其室內，除去所有，及諸侍者，唯置一床，以疾而
<lb ed="ZW" n="0073a17"/>臥。</p></cb:div>
<lb ed="ZW" n="0073a18"/><cb:div type="commentary"><p xml:id="pZW03p0073a1801">此下三，明賓主往復也。文四：一空室現相，二見相知表，三
<lb ed="ZW" n="0073a19"/>稱歎善<anchor xml:id="nkr_note_orig_0073008" n="0073008"/>來，四述其所歎。此初，淨名現相也。此經宗明淨土悲
<pb ed="ZW" xml:id="ZW03.0025.0074a" n="0074a"/>
<lb ed="ZW" n="0074a01"/>化，故現三相：一室空，表文殊入室，顯淨穢同爲法性之土；二除
<lb ed="ZW" n="0074a02"/>侍，表愛見衆生，同歸法身無相；三一床現疾<anchor xml:id="nkr_note_orig_0074001" n="0074001"/>，表大悲現化。故
<lb ed="ZW" n="0074a03"/>下文云：雖知諸佛國，及與<anchor xml:id="nkr_note_orig_0074002" n="0074002"/>衆生空，而常修淨土，敎化於群生。
<lb ed="ZW" n="0074a04"/>釋曰：國土空卽室空表之，衆生空卽除侍表之，淨土化生卽現疾表
<lb ed="ZW" n="0074a05"/>之。肇曰：現疾之興，事在今也。空室去侍以生言端，事證於後。</p></cb:div>
<lb ed="ZW" n="0074a06"/><cb:div type="orig"><p xml:id="pZW03p0074a0601"><name role="" type="person">文殊師利</name>旣入其舍，見其室空無諸所有，獨寢一床。</p></cb:div>
<lb ed="ZW" n="0074a07"/><cb:div type="commentary"><p xml:id="pZW03p0074a0701">此二，見相，知有表也。生曰：見之者，得其旨<anchor xml:id="nkr_note_orig_0074003" n="0074003"/>也。</p></cb:div>
<lb ed="ZW" n="0074a08"/><cb:div type="orig"><p xml:id="pZW03p0074a0801">時維摩詰言：善來，<name role="" type="person">文殊師利</name>！不來相而來，不見相
<lb ed="ZW" n="0074a09"/>而見。</p></cb:div>
<lb ed="ZW" n="0074a10"/><cb:div type="commentary"><p xml:id="pZW03p0074a1001">此三，稱歎。什曰：贊言善者，欲明賓來得會，主亦虛受也。
<lb ed="ZW" n="0074a11"/>又相見者，發彼菴園，故來；睹斯現疾，故見。今法身<anchor xml:id="nkr_note_orig_0074004" n="0074004"/>大士<anchor xml:id="nkr_note_orig_0074005" n="0074005"/>不
<lb ed="ZW" n="0074a12"/>然也<anchor xml:id="nkr_note_orig_0074006" n="0074006"/>，故善<anchor xml:id="nkr_note_orig_0074007" n="0074007"/>。肇曰：將明法身大士<anchor xml:id="nkr_note_orig_0074008" n="0074008"/>擧動進止不違實相。實
<lb ed="ZW" n="0074a13"/>相不來以之而來，實相無見以之相<anchor xml:id="nkr_note_orig_0074009" n="0074009"/>見。不來而能來，不見而
<lb ed="ZW" n="0074a14"/>能<anchor xml:id="nkr_note_orig_0074010" n="0074010"/>見。法身若此，何善如之。</p></cb:div>
<lb ed="ZW" n="0074a15"/><cb:div type="orig"><p xml:id="pZW03p0074a1501"><name role="" type="person">文殊師利</name>言：如是，居士！若來已更不來，若去已更
<lb ed="ZW" n="0074a16"/>不去。</p></cb:div>
<lb ed="ZW" n="0074a17"/><cb:div type="commentary"><p xml:id="pZW03p0074a1701">此四，文殊述成不來不見。法性本無來<anchor xml:id="nkr_note_orig_0074011" n="0074011"/>，衆生妄見來，而要
<pb ed="ZW" xml:id="ZW03.0025.0075a" n="0075a"/>
<lb ed="ZW" n="0075a01"/>因大士應化來已，方悟於無來。生死往來，輪轉無際<anchor xml:id="nkr_note_orig_0075001" n="0075001"/>。若悟無
<lb ed="ZW" n="0075a02"/>來，法身常住，更不來也。</p></cb:div>
<lb ed="ZW" n="0075a03"/><cb:div type="orig"><p xml:id="pZW03p0075a0301">所以者何？來者無所從來，去者無所至。所可見者
<lb ed="ZW" n="0075a04"/>更不可見。</p></cb:div>
<lb ed="ZW" n="0075a05"/><cb:div type="commentary"><p xml:id="pZW03p0075a0501">釋也。妄想<anchor xml:id="nkr_note_orig_0075002" n="0075002"/>見去來，實無有去來，故能令返<anchor xml:id="nkr_note_orig_0075003" n="0075003"/>悟矣。去
<lb ed="ZW" n="0075a06"/>見，准釋王宮應來，雙林現去，例可見也。</p></cb:div>
<lb ed="ZW" n="0075a07"/><cb:div type="orig"><p xml:id="pZW03p0075a0701">且置是事。</p></cb:div>
<lb ed="ZW" n="0075a08"/><cb:div type="commentary"><p xml:id="pZW03p0075a0801">此下四，正宣旨問疾。先宣佛旨，後宣<anchor xml:id="nkr_note_orig_0075004" n="0075004"/>己情。初止傍論，
<lb ed="ZW" n="0075a09"/>次宣旨也。肇曰：雖貪微言而使命未宣，故且止其論而問疾也。</p></cb:div>
<lb ed="ZW" n="0075a10"/><cb:div type="orig"><p xml:id="pZW03p0075a1001">居士！是疾寧可忍不？療治有損？不至增乎？世尊
<lb ed="ZW" n="0075a11"/>慇勤致問無量。</p></cb:div>
<lb ed="ZW" n="0075a12"/><cb:div type="commentary"><p xml:id="pZW03p0075a1201">此下正宣佛旨三句：可忍否？有損否？不增否<anchor xml:id="nkr_note_orig_0075005" n="0075005"/>？如下答。
<lb ed="ZW" n="0075a13"/>疾旣緣彼非我，問旨亦彼損於我爲痊耳。</p></cb:div>
<lb ed="ZW" n="0075a14"/><cb:div type="orig"><p xml:id="pZW03p0075a1401">居士，是疾何所因起？其生久如？當云何滅？</p></cb:div>
<lb ed="ZW" n="0075a15"/><cb:div type="commentary"><p xml:id="pZW03p0075a1501">此下二，宣己情，問也。文二：先問能化權疾，後問所化實疾。
<lb ed="ZW" n="0075a16"/>前中復三：一問現疾<anchor xml:id="nkr_note_orig_0075006" n="0075006"/>因起，二問室空無侍，三窮疾本相。初有
<lb ed="ZW" n="0075a17"/>問答，此問也。肇曰：使命旣宣，故復問疾之所由生也。疾因何而
<lb ed="ZW" n="0075a18"/>起？起來久近？云何而得滅乎？</p></cb:div>
<lb ed="ZW" n="0075a19"/><cb:div type="orig"><p xml:id="pZW03p0075a1901">維摩詰言：從癡、有愛，則我病生。以一切衆生病，是
<lb ed="ZW" n="0075a20"/>故我病。若一切衆生病<anchor xml:id="nkr_note_orig_0075007" n="0075007"/>滅，則我病<anchor xml:id="nkr_note_orig_0075008" n="0075008"/>滅。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0076a" n="0076a"/>
<lb ed="ZW" n="0076a01"/><cb:div type="commentary"><p xml:id="pZW03p0076a0101">此二，答。先雙答後二問，後卻答初問。前文有三：法、喩、合
<lb ed="ZW" n="0076a02"/>也。法有標釋。肇曰：答久近也<anchor xml:id="nkr_note_orig_0076001" n="0076001"/>。菩薩何疾？悲彼而生疾<anchor xml:id="nkr_note_orig_0076002" n="0076002"/>
<lb ed="ZW" n="0076a03"/>耳。群生之疾，癡、愛爲本；菩薩之疾，大悲爲源。夫高由下起，是
<lb ed="ZW" n="0076a04"/>因非生。所以悲疾之興，出乎癡、愛，而癡、愛無緖，莫識其源。吾疾
<lb ed="ZW" n="0076a05"/>久近，與之同根。此<anchor xml:id="nkr_note_orig_0076003" n="0076003"/>明悲之始，不必<anchor xml:id="nkr_note_orig_0076004" n="0076004"/>就己爲言也。道融曰：
<lb ed="ZW" n="0076a06"/>衆生癡故有愛，愛故受身，受<anchor xml:id="nkr_note_orig_0076005" n="0076005"/>身則病<anchor xml:id="nkr_note_orig_0076006" n="0076006"/>。以彼病故，則我病<anchor xml:id="nkr_note_orig_0076007" n="0076007"/>
<lb ed="ZW" n="0076a07"/>生矣。毗摩爲物來久，故知悲不近也。彼病滅則我病滅<anchor xml:id="nkr_note_orig_0076008" n="0076008"/>，明起
<lb ed="ZW" n="0076a08"/>病不齊限衆生也。新學菩薩未能久處生死<anchor xml:id="nkr_note_orig_0076009" n="0076009"/>，爲一切起病，故明
<lb ed="ZW" n="0076a09"/>大士曠懷處疾。推其前際，以發心爲始；尋其後際，則與群生俱
<lb ed="ZW" n="0076a10"/>滅。新學聞之，局心自<anchor xml:id="nkr_note_orig_0076010" n="0076010"/>曠，故但說病<anchor xml:id="nkr_note_orig_0076011" n="0076011"/>生滅，卽大悲自顯也。</p></cb:div>
<lb ed="ZW" n="0076a11"/><cb:div type="orig"><p xml:id="pZW03p0076a1101">所以者何？菩薩爲衆生故入生死，有生死則有病。
<lb ed="ZW" n="0076a12"/>若衆生得離病者，則菩薩無復病。</p></cb:div>
<lb ed="ZW" n="0076a13"/><cb:div type="commentary"><p xml:id="pZW03p0076a1301">此釋<anchor xml:id="nkr_note_orig_0076012" n="0076012"/>也。肇曰：夫法身無生，況復有形。旣無有形，病何
<lb ed="ZW" n="0076a14"/>由起<anchor xml:id="nkr_note_orig_0076013" n="0076013"/>？然爲彼<anchor xml:id="nkr_note_orig_0076014" n="0076014"/>受生，不得無形。旣有形也，不得<anchor xml:id="nkr_note_orig_0076015" n="0076015"/>無患。故
<pb ed="ZW" xml:id="ZW03.0025.0077a" n="0077a"/>
<lb ed="ZW" n="0077a01"/>隨其久近，與之同病。若彼離<anchor xml:id="nkr_note_orig_0077001" n="0077001"/>病，菩薩無復病也。</p></cb:div>
<lb ed="ZW" n="0077a02"/><cb:div type="orig"><p xml:id="pZW03p0077a0201">譬如長者唯有一子，其子得病，父母亦病。若子病
<lb ed="ZW" n="0077a03"/>癒<anchor xml:id="nkr_note_orig_0077002" n="0077002"/>，父母亦愈。</p></cb:div>
<lb ed="ZW" n="0077a04"/><cb:div type="commentary"><p xml:id="pZW03p0077a0401">此二，喩也<anchor xml:id="nkr_note_orig_0077003" n="0077003"/>。</p></cb:div>
<lb ed="ZW" n="0077a05"/><cb:div type="orig"><p xml:id="pZW03p0077a0501">菩薩如是，於諸衆生，愛之若子。衆生病則菩薩病。
<lb ed="ZW" n="0077a06"/>衆生病癒，菩薩亦愈。</p></cb:div>
<lb ed="ZW" n="0077a07"/><cb:div type="commentary"><p xml:id="pZW03p0077a0701">此三，合也。並在文可見。</p></cb:div>
<lb ed="ZW" n="0077a08"/><cb:div type="orig"><p xml:id="pZW03p0077a0801">又言：是疾何所因起？菩薩疾者，以大悲起。</p></cb:div>
<lb ed="ZW" n="0077a09"/><cb:div type="commentary"><p xml:id="pZW03p0077a0901">二，卻答初問。肇曰：菩薩之疾，以大悲爲根，因之而起。答
<lb ed="ZW" n="0077a10"/>初問也。</p></cb:div>
<lb ed="ZW" n="0077a11"/><cb:div type="orig"><p xml:id="pZW03p0077a1101"><name role="" type="person">文殊師利</name>言：居士！此室何以空<anchor xml:id="nkr_note_orig_0077004" n="0077004"/>無侍者？</p></cb:div>
<lb ed="ZW" n="0077a12"/><cb:div type="commentary"><p xml:id="pZW03p0077a1201">此下問室空<anchor xml:id="nkr_note_orig_0077005" n="0077005"/>無侍。有身必藉資生，有疾理宜侍奉，何以俱
<lb ed="ZW" n="0077a13"/>亡？此先問也。</p></cb:div>
<lb ed="ZW" n="0077a14"/><cb:div type="orig"><p xml:id="pZW03p0077a1401">維摩詰言：諸佛國土亦復皆空。</p></cb:div>
<lb ed="ZW" n="0077a15"/><cb:div type="commentary"><p xml:id="pZW03p0077a1501">此先答室空也。衆生迷則三界妄起，諸佛悟則淨國性空。下
<lb ed="ZW" n="0077a16"/>文云：諸佛國土皆如虛空。淨土，經之本宗，故示室空以明之。</p></cb:div>
<lb ed="ZW" n="0077a17"/><cb:div type="orig"><p xml:id="pZW03p0077a1701">又問：以何爲空？</p></cb:div>
<lb ed="ZW" n="0077a18"/><cb:div type="commentary"><p xml:id="pZW03p0077a1801">肇曰：室以無物爲空，佛土以何爲空？將辯畢竟空義。</p></cb:div>
<lb ed="ZW" n="0077a19"/><cb:div type="orig"><p xml:id="pZW03p0077a1901">答曰：以空空。</p></cb:div>
<lb ed="ZW" n="0077a20"/><cb:div type="commentary"><p xml:id="pZW03p0077a2001">肇曰：夫有由心生，心因有起。是非之域，妄想所存。故以空
<lb ed="ZW" n="0077a21"/>智而空於有者，卽有而自空矣。豈假屛除<anchor xml:id="nkr_note_orig_0077006" n="0077006"/>然後爲空乎？生曰：
<pb ed="ZW" xml:id="ZW03.0025.0078a" n="0078a"/>
<lb ed="ZW" n="0078a01"/>上空慧空，下空理空。</p></cb:div>
<lb ed="ZW" n="0078a02"/><cb:div type="orig"><p xml:id="pZW03p0078a0201">又問：空何用空？</p></cb:div>
<lb ed="ZW" n="0078a03"/><cb:div type="commentary"><p xml:id="pZW03p0078a0301">生曰：若理果是空，何用空慧然後空？肇曰：上空法空，下
<lb ed="ZW" n="0078a04"/>空<anchor xml:id="nkr_note_orig_0078001" n="0078001"/>智空也。諸法本性自空，何假智空然後空耶？</p></cb:div>
<lb ed="ZW" n="0078a05"/><cb:div type="orig"><p xml:id="pZW03p0078a0501">答曰：以無分別空故空。</p></cb:div>
<lb ed="ZW" n="0078a06"/><cb:div type="commentary"><p xml:id="pZW03p0078a0601">肇曰：智之生也，起於分別。而諸法無相，故智無分別。智無
<lb ed="ZW" n="0078a07"/>分別，卽智空也。諸法無相，卽法空也。以智不分別於法，卽知法
<lb ed="ZW" n="0078a08"/>空也。豈別有智空，假之以空法乎<anchor xml:id="nkr_note_orig_0078002" n="0078002"/>？</p></cb:div>
<lb ed="ZW" n="0078a09"/><cb:div type="orig"><p xml:id="pZW03p0078a0901">又問：空可分別耶？</p></cb:div>
<lb ed="ZW" n="0078a10"/><cb:div type="commentary"><p xml:id="pZW03p0078a1001">肇曰：問智空、法空可分別耶？</p></cb:div>
<lb ed="ZW" n="0078a11"/><cb:div type="orig"><p xml:id="pZW03p0078a1101">答曰：分別亦空。</p></cb:div>
<lb ed="ZW" n="0078a12"/><cb:div type="commentary"><p xml:id="pZW03p0078a1201">肇曰：向之言者，分別於無分別耳。若<anchor xml:id="nkr_note_orig_0078003" n="0078003"/>能無心分別而分別
<lb ed="ZW" n="0078a13"/>於無分別者，雖復終日分別而未嘗分別。</p></cb:div>
<lb ed="ZW" n="0078a14"/><cb:div type="orig"><p xml:id="pZW03p0078a1401">又問：空當於何求？</p></cb:div>
<lb ed="ZW" n="0078a15"/><cb:div type="commentary"><p xml:id="pZW03p0078a1501">肇曰：上因正<anchor xml:id="nkr_note_orig_0078004" n="0078004"/>智明空。恐惑者將謂空義在正不在邪，故問
<lb ed="ZW" n="0078a16"/>空義之所在，以明邪正之不殊也。</p></cb:div>
<lb ed="ZW" n="0078a17"/><cb:div type="orig"><p xml:id="pZW03p0078a1701">答曰：當於六十二見<anchor xml:id="nkr_note_orig_0078005" n="0078005"/>中求。</p></cb:div>
<lb ed="ZW" n="0078a18"/><cb:div type="commentary"><p xml:id="pZW03p0078a1801">肇曰：夫邪因正生<anchor xml:id="nkr_note_orig_0078006" n="0078006"/>，正因邪起。本其爲性，性無有二。故欲
<lb ed="ZW" n="0078a19"/>求正智之空者，當於邪見求也。</p></cb:div>
<lb ed="ZW" n="0078a20"/><cb:div type="orig"><p xml:id="pZW03p0078a2001">又問：六十二見當於何求？</p></cb:div>
<lb ed="ZW" n="0078a21"/><cb:div type="commentary"><p xml:id="pZW03p0078a2101">生曰：復於何求，得其然耶？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0079a" n="0079a"/>
<lb ed="ZW" n="0079a01"/><cb:div type="orig"><p xml:id="pZW03p0079a0101">答曰：當於諸<anchor xml:id="nkr_note_orig_0079001" n="0079001"/>佛解脫中求。</p></cb:div>
<lb ed="ZW" n="0079a02"/><cb:div type="commentary"><p xml:id="pZW03p0079a0201">肇曰：捨邪見名爲解脫，背<anchor xml:id="nkr_note_orig_0079002" n="0079002"/>解脫名爲邪見。然則解邪相
<lb ed="ZW" n="0079a03"/>靡，孰<anchor xml:id="nkr_note_orig_0079003" n="0079003"/>爲其源<anchor xml:id="nkr_note_orig_0079004" n="0079004"/>？爲其源者，一而已矣。故求諸邪見，當本之解
<lb ed="ZW" n="0079a04"/>脫也。</p></cb:div>
<lb ed="ZW" n="0079a05"/><cb:div type="orig"><p xml:id="pZW03p0079a0501">又問：諸佛解脫當於何求？</p></cb:div>
<lb ed="ZW" n="0079a06"/><cb:div type="commentary"><p xml:id="pZW03p0079a0601">生曰：復於何求？</p></cb:div>
<lb ed="ZW" n="0079a07"/><cb:div type="orig"><p xml:id="pZW03p0079a0701">答曰：當於一切衆生心行中求。</p></cb:div>
<lb ed="ZW" n="0079a08"/><cb:div type="commentary"><p xml:id="pZW03p0079a0801">肇曰：衆生心行，卽解脫之所由生也。又<anchor xml:id="nkr_note_orig_0079005" n="0079005"/>，邪正同根，縛脫
<lb ed="ZW" n="0079a09"/>一門，本其眞性，未嘗<anchor xml:id="nkr_note_orig_0079006" n="0079006"/>有異。故求佛解脫，當於衆生心行也。</p></cb:div>
<lb ed="ZW" n="0079a10"/><cb:div type="orig"><p xml:id="pZW03p0079a1001">又，仁所問何無侍者，</p></cb:div>
<lb ed="ZW" n="0079a11"/><cb:div type="commentary"><p xml:id="pZW03p0079a1101">此二，答無侍。先牒問也。</p></cb:div>
<lb ed="ZW" n="0079a12"/><cb:div type="orig"><p xml:id="pZW03p0079a1201">一切衆魔及諸外道皆吾侍也。</p></cb:div>
<lb ed="ZW" n="0079a13"/><cb:div type="commentary"><p xml:id="pZW03p0079a1301">此二，答。先標人也。肇曰：世之侍者，唯恭己、順命、給侍所
<lb ed="ZW" n="0079a14"/>須，謂之侍者。菩薩侍者<anchor xml:id="nkr_note_orig_0079007" n="0079007"/>，以慢己、違命、違道者，同其大乖<anchor xml:id="nkr_note_orig_0079008" n="0079008"/>，和
<lb ed="ZW" n="0079a15"/>以冥順，侍養法身，謂之侍者。所以衆魔、異學爲給侍之先也。天
<lb ed="ZW" n="0079a16"/>台云：魔著愛<anchor xml:id="nkr_note_orig_0079009" n="0079009"/>惑也，外道執見惑也。禪定伏愛，智慧破見。旣
<lb ed="ZW" n="0079a17"/>愛、見順眞，法身侍也。</p></cb:div>
<lb ed="ZW" n="0079a18"/><cb:div type="orig"><p xml:id="pZW03p0079a1801">所以者何？衆魔者樂生死，菩薩於生死而不捨。外
<pb ed="ZW" xml:id="ZW03.0025.0080a" n="0080a"/>
<lb ed="ZW" n="0080a01"/>道者樂諸見，菩薩於諸見而不動<anchor xml:id="nkr_note_orig_0080001" n="0080001"/>。</p></cb:div>
<lb ed="ZW" n="0080a02"/><cb:div type="commentary"><p xml:id="pZW03p0080a0201">此下釋也。什曰：言不見其有異相也。肇曰：魔樂著五欲，不
<lb ed="ZW" n="0080a03"/>求出世，故繫以生死。異學雖求出世，而執著己道，故繫以邪見。
<lb ed="ZW" n="0080a04"/>大士觀生死同涅槃，故<anchor xml:id="nkr_note_orig_0080002" n="0080002"/>不捨；觀邪見同正見，故能不動。不動、
<lb ed="ZW" n="0080a05"/>不捨，故能卽之爲侍者。</p></cb:div>
<lb ed="ZW" n="0080a06"/><cb:div type="orig"><p xml:id="pZW03p0080a0601"><name role="" type="person">文殊師利</name>言：居士！是疾爲何等相？</p></cb:div>
<lb ed="ZW" n="0080a07"/><cb:div type="commentary"><p xml:id="pZW03p0080a0701">此下三，約法身問疾<anchor xml:id="nkr_note_orig_0080003" n="0080003"/>相也。所以重有此問者，融云：有二
<lb ed="ZW" n="0080a08"/>門<anchor xml:id="nkr_note_orig_0080004" n="0080004"/>入佛法，一大悲，二智慧。階淺至深，弘之有漸，故先說大
<lb ed="ZW" n="0080a09"/>悲，後說實相也。文中問答三重，此初也。肇曰：旣知病起之所
<lb ed="ZW" n="0080a10"/>由，復問由生之疾相也。四百四病，各有異相，大悲之疾，以何爲
<lb ed="ZW" n="0080a11"/>相乎？將明無相。大悲應物生病者，雖終日現疾，終日無相。</p></cb:div>
<lb ed="ZW" n="0080a12"/><cb:div type="orig"><p xml:id="pZW03p0080a1201">維摩詰言：我病無形不可見。</p></cb:div>
<lb ed="ZW" n="0080a13"/><cb:div type="commentary"><p xml:id="pZW03p0080a1301">肇曰：大悲無緣，無緣則無相。以此生疾，疾亦無相。故曰
<lb ed="ZW" n="0080a14"/>「我病無形不可見」也<anchor xml:id="nkr_note_orig_0080005" n="0080005"/>。</p></cb:div>
<lb ed="ZW" n="0080a15"/><cb:div type="orig"><p xml:id="pZW03p0080a1501">又問：此<anchor xml:id="nkr_note_orig_0080006" n="0080006"/>病身合耶，心合耶？</p></cb:div>
<lb ed="ZW" n="0080a16"/><cb:div type="commentary"><p xml:id="pZW03p0080a1601">二，約身心問。肇曰：惑者聞病不可見，將謂心病無形故不可
<lb ed="ZW" n="0080a17"/>見，或<anchor xml:id="nkr_note_orig_0080007" n="0080007"/>謂身病微細故不可見<anchor xml:id="nkr_note_orig_0080008" n="0080008"/>，爲之生問也。病於身心與何事
<lb ed="ZW" n="0080a18"/>合，而云<anchor xml:id="nkr_note_orig_0080009" n="0080009"/>不可見？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0081a" n="0081a"/>
<lb ed="ZW" n="0081a01"/><cb:div type="orig"><p xml:id="pZW03p0081a0101">答曰：非<anchor xml:id="nkr_note_orig_0081001" n="0081001"/>身合，身相離故；亦非心合，心如幻故。</p></cb:div>
<lb ed="ZW" n="0081a02"/><cb:div type="commentary"><p xml:id="pZW03p0081a0201">肇曰：身相離則非身，心如幻則非心。身心旣無，病與誰合？
<lb ed="ZW" n="0081a03"/>無合<anchor xml:id="nkr_note_orig_0081002" n="0081002"/>故無病，無病故不可見。</p></cb:div>
<lb ed="ZW" n="0081a04"/><cb:div type="orig"><p xml:id="pZW03p0081a0401">又問：地大、水大、火大、風大、於此四大，何大<anchor xml:id="nkr_note_orig_0081003" n="0081003"/>之
<lb ed="ZW" n="0081a05"/>病？</p></cb:div>
<lb ed="ZW" n="0081a06"/><cb:div type="commentary"><p xml:id="pZW03p0081a0601">三，約四大問也。肇曰：身之生也，四大所成。上總推身，今
<lb ed="ZW" n="0081a07"/>別推四大，曲尋其本。</p></cb:div>
<lb ed="ZW" n="0081a08"/><cb:div type="orig"><p xml:id="pZW03p0081a0801">答曰：是病非地大，亦不離地大。水、火、風大，亦復
<lb ed="ZW" n="0081a09"/>如是。而衆生病從四大起，以其有病，是故我病。</p></cb:div>
<lb ed="ZW" n="0081a10"/><cb:div type="commentary"><p xml:id="pZW03p0081a1001">答也<anchor xml:id="nkr_note_orig_0081004" n="0081004"/>。肇曰：四大本無，病亦不有。而衆生虛假之病從<anchor xml:id="nkr_note_orig_0081005" n="0081005"/>
<lb ed="ZW" n="0081a11"/>四大起，故我以虛假之疾<anchor xml:id="nkr_note_orig_0081006" n="0081006"/>應彼病<anchor xml:id="nkr_note_orig_0081007" n="0081007"/>身。逆尋<anchor xml:id="nkr_note_orig_0081008" n="0081008"/>其本，彼我無
<lb ed="ZW" n="0081a12"/>實，而欲觀其形<anchor xml:id="nkr_note_orig_0081009" n="0081009"/>相當何耶？</p></cb:div>
<lb ed="ZW" n="0081a13"/><cb:div type="orig"><p xml:id="pZW03p0081a1301">爾時<name role="" type="person">文殊師利</name>問維摩詰言：菩薩應<anchor xml:id="nkr_note_orig_0081010" n="0081010"/>云何慰喩有疾
<lb ed="ZW" n="0081a14"/>菩薩？</p></cb:div>
<lb ed="ZW" n="0081a15"/><cb:div type="commentary"><p xml:id="pZW03p0081a1501">此二，問<anchor xml:id="nkr_note_orig_0081011" n="0081011"/>所化實疾。文二：前問慰喩，後問調伏。所以有
<lb ed="ZW" n="0081a16"/>此二問者，肇曰：外有善喩，內有善調，則能彌歷生死，與群生同
<lb ed="ZW" n="0081a17"/>疾。叡曰：凡夫之病，爲憂苦所惱。不安所病<anchor xml:id="nkr_note_orig_0081012" n="0081012"/>則生愁憂，爲病
<pb ed="ZW" xml:id="ZW03.0025.0082a" n="0082a"/>
<lb ed="ZW" n="0082a01"/>所逼<anchor xml:id="nkr_note_orig_0082001" n="0082001"/>則生苦惱。憂心外睮，須聞法以自慰；苦心內切，宜觀空
<lb ed="ZW" n="0082a02"/>以自調。肇曰：慰喩有疾應自文殊，而逆問淨名者，以同集諸人注
<lb ed="ZW" n="0082a03"/>心有在。又，取證於疾者，乃所以審慰喩之會也。此將明大乘無
<lb ed="ZW" n="0082a04"/>證之道，以慰始習現疾菩薩，故生此問也。</p></cb:div>
<lb ed="ZW" n="0082a05"/><cb:div type="orig"><p xml:id="pZW03p0082a0501">維摩詰言：說身無常，不說厭離於身。說身有<anchor xml:id="nkr_note_orig_0082002" n="0082002"/>苦，
<lb ed="ZW" n="0082a06"/>不說樂於涅槃。說身無我而說敎導衆生。說身空<anchor xml:id="nkr_note_orig_0082003" n="0082003"/>寂，
<lb ed="ZW" n="0082a07"/>不說畢竟寂滅。</p></cb:div>
<lb ed="ZW" n="0082a08"/><cb:div type="commentary"><p xml:id="pZW03p0082a0801">此二，答。文四：初約理喩，二約起<anchor xml:id="nkr_note_orig_0082004" n="0082004"/>大悲喩，三約求<anchor xml:id="nkr_note_orig_0082005" n="0082005"/>大果
<lb ed="ZW" n="0082a09"/>喩，四結成。初，列無常等四也。肇曰：慰喩之法，應爲病<anchor xml:id="nkr_note_orig_0082006" n="0082006"/>者說
<lb ed="ZW" n="0082a10"/>身無常，去其貪著；不應說厭離，令取證也。不觀無常不厭離者，
<lb ed="ZW" n="0082a11"/>凡夫也。觀無常<anchor xml:id="nkr_note_orig_0082007" n="0082007"/>而厭離者，二乘也。觀無常不厭離者，菩薩
<lb ed="ZW" n="0082a12"/>也。是以應慰<anchor xml:id="nkr_note_orig_0082008" n="0082008"/>喩初學，令安心處疾以濟群生，不厭生死，不樂<anchor xml:id="nkr_note_orig_0082009" n="0082009"/>
<lb ed="ZW" n="0082a13"/>涅槃。此大士慰喩之法也。說身有苦等者，肇曰：雖見苦而不樂
<lb ed="ZW" n="0082a14"/>涅槃之樂；雖知無我，不以衆生空故闕於敎導；雖見身空而不<anchor xml:id="nkr_note_orig_0082010" n="0082010"/>
<lb ed="ZW" n="0082a15"/>取涅槃畢竟之道。故能安住生死，與衆生同疾。是以慰喩之家宜
<lb ed="ZW" n="0082a16"/>說其所應行；所不應行，不宜說也。</p></cb:div>
<lb ed="ZW" n="0082a17"/><cb:div type="orig"><p xml:id="pZW03p0082a1701">說悔先罪，而<anchor xml:id="nkr_note_orig_0082011" n="0082011"/>不說入於過去。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0083a" n="0083a"/>
<lb ed="ZW" n="0083a01"/><cb:div type="commentary"><p xml:id="pZW03p0083a0101">此二，約大悲喩也。文三。此初，勸悔先過。病<anchor xml:id="nkr_note_orig_0083001" n="0083001"/>由先罪，
<lb ed="ZW" n="0083a02"/>但可責己，不可懼病，廢捨大悲，入過去也。肇曰：敎有疾菩薩悔
<lb ed="ZW" n="0083a03"/>旣往之罪法。罪<anchor xml:id="nkr_note_orig_0083002" n="0083002"/>雖繫<anchor xml:id="nkr_note_orig_0083003" n="0083003"/>人，不言罪有常性，從未來到現在，從
<lb ed="ZW" n="0083a04"/>現在入過去也。</p></cb:div>
<lb ed="ZW" n="0083a05"/><cb:div type="orig"><p xml:id="pZW03p0083a0501">以己之疾，愍於彼病。</p></cb:div>
<lb ed="ZW" n="0083a06"/><cb:div type="commentary"><p xml:id="pZW03p0083a0601">此二，推己興悲以自喩。生曰：我有智慧猶以疾苦，況乃不達
<lb ed="ZW" n="0083a07"/>者乎？推己愍彼，是兼濟之懷，豈得自畏死也。</p></cb:div>
<lb ed="ZW" n="0083a08"/><cb:div type="orig"><p xml:id="pZW03p0083a0801">當識宿世無數劫苦，當念饒益一切衆生。</p></cb:div>
<lb ed="ZW" n="0083a09"/><cb:div type="commentary"><p xml:id="pZW03p0083a0901">此三，追往念益以自喩也。肇曰：當尋宿世，更苦無量。今
<lb ed="ZW" n="0083a10"/>苦<anchor xml:id="nkr_note_orig_0083004" n="0083004"/>須臾，何足致憂？但當力疾救彼苦耳。生曰：念欲饒益一切
<lb ed="ZW" n="0083a11"/>衆生者，方入生死，不得有畏也。</p></cb:div>
<lb ed="ZW" n="0083a12"/><cb:div type="orig"><p xml:id="pZW03p0083a1201">憶所修福，念於淨命。</p></cb:div>
<lb ed="ZW" n="0083a13"/><cb:div type="commentary"><p xml:id="pZW03p0083a1301">此三，約求大果<anchor xml:id="nkr_note_orig_0083005" n="0083005"/>喩也。文三。此<anchor xml:id="nkr_note_orig_0083006" n="0083006"/>初，恃<anchor xml:id="nkr_note_orig_0083007" n="0083007"/>福以求大果，
<lb ed="ZW" n="0083a14"/>勿邪命而苟存<anchor xml:id="nkr_note_orig_0083008" n="0083008"/>。肇曰：恐新學菩薩爲疾所亂，故<anchor xml:id="nkr_note_orig_0083009" n="0083009"/>勸憶<anchor xml:id="nkr_note_orig_0083010" n="0083010"/>所修
<lb ed="ZW" n="0083a15"/>福，悅<anchor xml:id="nkr_note_orig_0083011" n="0083011"/>其情也。生曰：若有福<anchor xml:id="nkr_note_orig_0083012" n="0083012"/>者，所生必勝，有何<anchor xml:id="nkr_note_orig_0083013" n="0083013"/>畏哉！</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0084a" n="0084a"/>
<lb ed="ZW" n="0084a01"/><cb:div type="orig"><p xml:id="pZW03p0084a0101">勿生憂惱，常起精進。</p></cb:div>
<lb ed="ZW" n="0084a02"/><cb:div type="commentary"><p xml:id="pZW03p0084a0201">此二，息憂以進道也。生曰：因病<anchor xml:id="nkr_note_orig_0084001" n="0084001"/>致懈，懈乃愈<anchor xml:id="nkr_note_orig_0084002" n="0084002"/>生其憂。
<lb ed="ZW" n="0084a03"/>勤與命競，恆患不至，豈復容惱哉！</p></cb:div>
<lb ed="ZW" n="0084a04"/><cb:div type="orig"><p xml:id="pZW03p0084a0401">當作醫王，療治衆病。</p></cb:div>
<lb ed="ZW" n="0084a05"/><cb:div type="commentary"><p xml:id="pZW03p0084a0501">此三，勸求大果以廣濟也。肇曰：當爲大法醫王，療治群生之
<lb ed="ZW" n="0084a06"/>疾。自疾何足憂乎？</p></cb:div>
<lb ed="ZW" n="0084a07"/><cb:div type="orig"><p xml:id="pZW03p0084a0701">菩薩應如是慰喩有疾菩薩，令<anchor xml:id="nkr_note_orig_0084003" n="0084003"/>其歡喜。</p></cb:div>
<lb ed="ZW" n="0084a08"/><cb:div type="commentary"><p xml:id="pZW03p0084a0801">此四，結<anchor xml:id="nkr_note_add_0084a0801" n="0084a0801"/><anchor xml:id="beg0084a0801" n="0084a0801"/>歡<anchor xml:id="end0084a0801"/><anchor xml:id="nkr_note_orig_0084004" n="0084004"/>喜也<anchor xml:id="nkr_note_orig_0084005" n="0084005"/>。</p></cb:div>
<lb ed="ZW" n="0084a09"/><cb:div type="orig"><p xml:id="pZW03p0084a0901"><name role="" type="person">文殊師利</name>言：居士！有疾菩薩云何調伏其心？</p></cb:div>
<lb ed="ZW" n="0084a10"/><cb:div type="commentary"><p xml:id="pZW03p0084a1001">此二，問內調法也。五陰患身，但可暫慰；究竟常樂，須住法
<lb ed="ZW" n="0084a11"/>身。故次勸修無相觀以內調也。肇曰：上問慰喩<anchor xml:id="nkr_note_orig_0084006" n="0084006"/>之宜，今問調
<lb ed="ZW" n="0084a12"/>心之法。外有善喩，內有善調，則能彌歷生死與群生同疾，辛酸備
<lb ed="ZW" n="0084a13"/>經而不以爲苦。此卽<anchor xml:id="nkr_note_orig_0084007" n="0084007"/>淨名居疾之所由也。將示初學處疾之
<lb ed="ZW" n="0084a14"/>道，故生斯問。</p></cb:div>
<lb ed="ZW" n="0084a15"/><cb:div type="orig"><p xml:id="pZW03p0084a1501">維摩詰言：有疾菩薩應作是念：今我此<anchor xml:id="nkr_note_orig_0084008" n="0084008"/>病，皆從
<lb ed="ZW" n="0084a16"/>前<anchor xml:id="nkr_note_orig_0084009" n="0084009"/>世妄想<anchor xml:id="nkr_note_orig_0084010" n="0084010"/>顚倒諸煩惱生。無有實法，誰受病者？</p></cb:div>
<lb ed="ZW" n="0084a17"/><cb:div type="commentary"><p xml:id="pZW03p0084a1701">此二，答也。文三：初明般若正智觀空，次明漚和大悲涉有，
<pb ed="ZW" xml:id="ZW03.0025.0085a" n="0085a"/>
<lb ed="ZW" n="0085a01"/>三明雙亡<anchor xml:id="nkr_note_orig_0085001" n="0085001"/>空有，寂照<anchor xml:id="nkr_note_orig_0085002" n="0085002"/>平等。初文復三：一明我空，二明法空，
<lb ed="ZW" n="0085a02"/>三明空空。初中又三：一推病虛實，二知由著我，三除我歸眞。初
<lb ed="ZW" n="0085a03"/>推病中二：初推因妄生，二悟果假合。此初也。肇曰：處疾之法，
<lb ed="ZW" n="0085a04"/>要先知病本。病之生也，皆由前世妄<anchor xml:id="nkr_note_orig_0085003" n="0085003"/>想顚倒。妄<anchor xml:id="nkr_note_orig_0085004" n="0085004"/>想顚倒，故
<lb ed="ZW" n="0085a05"/>煩惱以生<anchor xml:id="nkr_note_orig_0085005" n="0085005"/>。煩惱旣生，不得無身。旣有身也，不得無患。逆尋
<lb ed="ZW" n="0085a06"/>其本，虛妄不實。本旣不實，誰受病者？此明始行者初習無我觀
<lb ed="ZW" n="0085a07"/>也。</p></cb:div>
<lb ed="ZW" n="0085a08"/><cb:div type="orig"><p xml:id="pZW03p0085a0801">所以者何？四大合故，假名爲身。四大無主，身亦無
<lb ed="ZW" n="0085a09"/>我。</p></cb:div>
<lb ed="ZW" n="0085a10"/><cb:div type="commentary"><p xml:id="pZW03p0085a1001">二，悟果假會，釋無我也。四大和合，假名爲身耳。四大旣無
<lb ed="ZW" n="0085a11"/>主，身我何由生？譬<anchor xml:id="nkr_note_orig_0085006" n="0085006"/>一沙無油<anchor xml:id="nkr_note_orig_0085007" n="0085007"/>，聚沙亦無。主、我一物異名
<lb ed="ZW" n="0085a12"/>耳。</p></cb:div>
<lb ed="ZW" n="0085a13"/><cb:div type="orig"><p xml:id="pZW03p0085a1301">又此病起，皆由著我。是故於我不應生著。</p></cb:div>
<lb ed="ZW" n="0085a14"/><cb:div type="commentary"><p xml:id="pZW03p0085a1401">二，推知所由，由著我也。</p></cb:div>
<lb ed="ZW" n="0085a15"/><cb:div type="orig"><p xml:id="pZW03p0085a1501">旣知病本，卽除我想及衆生想。</p></cb:div>
<lb ed="ZW" n="0085a16"/><cb:div type="commentary"><p xml:id="pZW03p0085a1601">三，正破我<anchor xml:id="nkr_note_orig_0085008" n="0085008"/>也。肇曰：病本卽上妄想也。因妄想故，見我
<lb ed="ZW" n="0085a17"/>及衆生。若悟妄想之顚倒，則無我、無衆生也。</p></cb:div>
<lb ed="ZW" n="0085a18"/><cb:div type="orig"><p xml:id="pZW03p0085a1801">當起法想。</p></cb:div>
<lb ed="ZW" n="0085a19"/><cb:div type="commentary"><p xml:id="pZW03p0085a1901">此二，明法空觀也。文三：初標法想，二分別法想，三滅除法
<lb ed="ZW" n="0085a20"/>想。此初也。肇曰：我想，患之重者，故除我想而起法想。法想於
<pb ed="ZW" xml:id="ZW03.0025.0086a" n="0086a"/>
<lb ed="ZW" n="0086a01"/>空爲病，於我<anchor xml:id="nkr_note_orig_0086001" n="0086001"/>爲藥。卑隆相靡故假之以<anchor xml:id="nkr_note_orig_0086002" n="0086002"/>治也。</p></cb:div>
<lb ed="ZW" n="0086a02"/><cb:div type="orig"><p xml:id="pZW03p0086a0201">應作是念：但以衆法合成此身。起唯法起，滅唯法
<lb ed="ZW" n="0086a03"/>滅。</p></cb:div>
<lb ed="ZW" n="0086a04"/><cb:div type="commentary"><p xml:id="pZW03p0086a0401">此二，分別唯法無我。文二：初約因果起滅推，二約諸法互不
<lb ed="ZW" n="0086a05"/>相知推。此初也。肇曰：五陰諸法，假會成身。起唯諸法共起，滅
<lb ed="ZW" n="0086a06"/>唯諸法共滅。無別有眞宰主其起滅者也。旣除我想，唯見緣起諸
<lb ed="ZW" n="0086a07"/>法，故名法想。</p></cb:div>
<lb ed="ZW" n="0086a08"/><cb:div type="orig"><p xml:id="pZW03p0086a0801">又此法者，各不相知。起時不言我起，滅時不言<anchor xml:id="nkr_note_orig_0086003" n="0086003"/>
<lb ed="ZW" n="0086a09"/>我滅。</p></cb:div>
<lb ed="ZW" n="0086a10"/><cb:div type="commentary"><p xml:id="pZW03p0086a1001">此二，推諸法互不相知也。肇曰：萬物紛紜，聚散誰爲？緣合
<lb ed="ZW" n="0086a11"/>則起，緣散則離。聚散無先期，故法法<anchor xml:id="nkr_note_orig_0086004" n="0086004"/>不相知也。</p></cb:div>
<lb ed="ZW" n="0086a12"/><cb:div type="orig"><p xml:id="pZW03p0086a1201">彼有疾菩薩爲滅法<anchor xml:id="nkr_note_orig_0086005" n="0086005"/>想，當作是念：此法想者，亦是
<lb ed="ZW" n="0086a13"/>顚倒。顚倒者，卽是大患，我應離之。</p></cb:div>
<lb ed="ZW" n="0086a14"/><cb:div type="commentary"><p xml:id="pZW03p0086a1401">此三，滅除法想也。文二：初念離，二釋。此初也。肇曰：法
<lb ed="ZW" n="0086a15"/>想雖除我，於眞猶爲倒，未免於患，故應離之也<anchor xml:id="nkr_note_orig_0086006" n="0086006"/>。</p></cb:div>
<lb ed="ZW" n="0086a16"/><cb:div type="orig"><p xml:id="pZW03p0086a1601">云何爲離我、離我所？</p></cb:div>
<lb ed="ZW" n="0086a17"/><cb:div type="commentary"><p xml:id="pZW03p0086a1701">此下五重<anchor xml:id="nkr_note_orig_0086007" n="0086007"/>展轉推尋，明法無性。何者？因我、我所，執法
<lb ed="ZW" n="0086a18"/>二相。因二相<anchor xml:id="nkr_note_orig_0086008" n="0086008"/>故，內外分別。因分別故，執<anchor xml:id="nkr_note_orig_0086009" n="0086009"/>生死涅槃不等。
<pb ed="ZW" xml:id="ZW03.0025.0087a" n="0087a"/>
<lb ed="ZW" n="0087a01"/>以不等故，不知諸法但有假名，法無定性<anchor xml:id="nkr_note_orig_0087001" n="0087001"/>。若悟法本無性，則一
<lb ed="ZW" n="0087a02"/>切皆如。此推我、我<anchor xml:id="nkr_note_orig_0087002" n="0087002"/>所也。肇曰：我爲萬物主，萬物爲我所。
<lb ed="ZW" n="0087a03"/>若離我、我所，則無法不離。</p></cb:div>
<lb ed="ZW" n="0087a04"/><cb:div type="orig"><p xml:id="pZW03p0087a0401">云何離我、我所？謂離二法。</p></cb:div>
<lb ed="ZW" n="0087a05"/><cb:div type="commentary"><p xml:id="pZW03p0087a0501">此二，推諸法因待，故有二相，非眞二也。</p></cb:div>
<lb ed="ZW" n="0087a06"/><cb:div type="orig"><p xml:id="pZW03p0087a0601">云何離二法？謂不念內外諸法，行於平等。</p></cb:div>
<lb ed="ZW" n="0087a07"/><cb:div type="commentary"><p xml:id="pZW03p0087a0701">此推內外分別。妄心取相<anchor xml:id="nkr_note_orig_0087003" n="0087003"/>，故分別內外；悟法平等，故自然
<lb ed="ZW" n="0087a08"/>不念。</p></cb:div>
<lb ed="ZW" n="0087a09"/><cb:div type="orig"><p xml:id="pZW03p0087a0901">云何平等？謂我等涅槃等。所以者何？我及涅槃，
<lb ed="ZW" n="0087a10"/>此二皆空。</p></cb:div>
<lb ed="ZW" n="0087a11"/><cb:div type="commentary"><p xml:id="pZW03p0087a1101">此推一切法平等也。由妄計<anchor xml:id="nkr_note_orig_0087004" n="0087004"/>我，遣妄故假名涅槃。若悟
<lb ed="ZW" n="0087a12"/>妄我非我，自然涅槃非<anchor xml:id="nkr_note_orig_0087005" n="0087005"/>涅槃。此二皆空，卽一切法平等。肇
<lb ed="ZW" n="0087a13"/>曰：卽事無不異，卽空無不一。極上窮下，齊以一觀，乃應平等也。</p></cb:div>
<lb ed="ZW" n="0087a14"/><cb:div type="orig"><p xml:id="pZW03p0087a1401">以何故空？但以名字故空。如此二法無決定性。</p></cb:div>
<lb ed="ZW" n="0087a15"/><cb:div type="commentary"><p xml:id="pZW03p0087a1501">五，推諸法如幻，但有假名，無決定性。肇曰：因背<anchor xml:id="nkr_note_orig_0087006" n="0087006"/>涅槃，
<lb ed="ZW" n="0087a16"/>故名吾我。以捨吾我，故名涅槃。二法相假，故有名生。本其自
<lb ed="ZW" n="0087a17"/>性，性無決定。故二俱空也。</p></cb:div>
<lb ed="ZW" n="0087a18"/><cb:div type="orig"><p xml:id="pZW03p0087a1801">得是平等，無有餘病，唯有空病，空病亦空。</p></cb:div>
<lb ed="ZW" n="0087a19"/><cb:div type="commentary"><p xml:id="pZW03p0087a1901">此三，明空空也。生曰：亦以言迹除之，義以粗妙故云爾<anchor xml:id="nkr_note_orig_0087007" n="0087007"/>
<lb ed="ZW" n="0087a20"/>焉。肇曰：群生封累深厚，不可頓捨，故階<anchor xml:id="nkr_note_orig_0087008" n="0087008"/>級漸遣，以至無遣
<pb ed="ZW" xml:id="ZW03.0025.0088a" n="0088a"/>
<lb ed="ZW" n="0088a01"/>也。上以法除我，以空除法。今以畢竟空空於空<anchor xml:id="nkr_note_orig_0088001" n="0088001"/>者，乃無患之
<lb ed="ZW" n="0088a02"/>極耳。</p></cb:div>
<lb ed="ZW" n="0088a03"/><cb:div type="orig"><p xml:id="pZW03p0088a0301">是有疾菩薩以無所受而受諸受。</p></cb:div>
<lb ed="ZW" n="0088a04"/><cb:div type="commentary"><p xml:id="pZW03p0088a0401">此二，「是有<anchor xml:id="nkr_note_orig_0088002" n="0088002"/>疾」下明大悲涉有觀。若悟空而亡悲，大士之
<lb ed="ZW" n="0088a05"/>患也。故次勸也。文<anchor xml:id="nkr_note_orig_0088003" n="0088003"/>五：初標勸<anchor xml:id="nkr_note_orig_0088004" n="0088004"/>，二示過，三勸起大悲，四明
<lb ed="ZW" n="0088a06"/>化心，五<anchor xml:id="nkr_note_orig_0088005" n="0088005"/>結勸。此初也。什曰：受，謂苦、樂、捨三受也。若能
<lb ed="ZW" n="0088a07"/>解受無受，則能爲物受生而忍受三受也。復次，行於非道，通達佛
<lb ed="ZW" n="0088a08"/>道，卽三界、二乘利物化生，皆無受之受也。</p></cb:div>
<lb ed="ZW" n="0088a09"/><cb:div type="orig"><p xml:id="pZW03p0088a0901">未具佛法，亦不滅受<anchor xml:id="nkr_note_orig_0088006" n="0088006"/>而取證也。</p></cb:div>
<lb ed="ZW" n="0088a10"/><cb:div type="commentary"><p xml:id="pZW03p0088a1001">此二，示小過。未具大悲弘願，不應自取證也。肇曰：善自調
<lb ed="ZW" n="0088a11"/>者，處有不染有，在空不染空。以心無受，故無所不受。佛法未
<lb ed="ZW" n="0088a12"/>具，衆生未度，不獨滅三受而取證也。</p></cb:div>
<lb ed="ZW" n="0088a13"/><cb:div type="orig"><p xml:id="pZW03p0088a1301">設身有苦，當<anchor xml:id="nkr_note_orig_0088007" n="0088007"/>念惡趣衆生，起大悲心。</p></cb:div>
<lb ed="ZW" n="0088a14"/><cb:div type="commentary"><p xml:id="pZW03p0088a1401">此三，勸起<anchor xml:id="nkr_note_orig_0088008" n="0088008"/>大悲心。文三。此初，思己愍彼，起<anchor xml:id="nkr_note_orig_0088009" n="0088009"/>大悲心，
<lb ed="ZW" n="0088a15"/>不同二乘捨衆生也。</p></cb:div>
<lb ed="ZW" n="0088a16"/><cb:div type="orig"><p xml:id="pZW03p0088a1601">我旣調伏，亦當調伏一切衆生。</p></cb:div>
<lb ed="ZW" n="0088a17"/><cb:div type="commentary"><p xml:id="pZW03p0088a1701">二<anchor xml:id="nkr_note_orig_0088010" n="0088010"/>，明弘願大悲。肇曰：要與群生同其苦樂。</p></cb:div>
<lb ed="ZW" n="0088a18"/><cb:div type="orig"><p xml:id="pZW03p0088a1801">但除其病而不除法，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0089a" n="0089a"/>
<lb ed="ZW" n="0089a01"/><cb:div type="commentary"><p xml:id="pZW03p0089a0101">三，明除其執病，不除假名化法。肇曰：諸法緣生，聚散非己。
<lb ed="ZW" n="0089a02"/>會而有形，散而無像。法自然耳，於我何患？患之生<anchor xml:id="nkr_note_orig_0089001" n="0089001"/>者，由我
<lb ed="ZW" n="0089a03"/>妄想，於法自爲患耳。</p></cb:div>
<lb ed="ZW" n="0089a04"/><cb:div type="orig"><p xml:id="pZW03p0089a0401">爲斷病本而敎導之。</p></cb:div>
<lb ed="ZW" n="0089a05"/><cb:div type="commentary"><p xml:id="pZW03p0089a0501">四，明化心。文三：初標化心，二推尋病本，三爲斷除。此初
<lb ed="ZW" n="0089a06"/>也。</p></cb:div>
<lb ed="ZW" n="0089a07"/><cb:div type="orig"><p xml:id="pZW03p0089a0701">何謂病本？謂有攀緣。從有攀緣，則爲病本。</p></cb:div>
<lb ed="ZW" n="0089a08"/><cb:div type="commentary"><p xml:id="pZW03p0089a0801">二，尋病本。此<anchor xml:id="nkr_note_orig_0089002" n="0089002"/>先推能緣也。肇曰：攀緣謂妄想微動，攀
<lb ed="ZW" n="0089a09"/>諸法也。妄想旣緣，則美惡已分<anchor xml:id="nkr_note_orig_0089003" n="0089003"/>；美惡旣<anchor xml:id="nkr_note_orig_0089004" n="0089004"/>分，則愛憎並熾。所
<lb ed="ZW" n="0089a10"/>以衆結煩於內，萬病生於外。自茲已往，所<anchor xml:id="nkr_note_orig_0089005" n="0089005"/>歷不能記。本其所
<lb ed="ZW" n="0089a11"/>由，微想而已。故曰攀緣爲本。</p></cb:div>
<lb ed="ZW" n="0089a12"/><cb:div type="orig"><p xml:id="pZW03p0089a1201">何所攀緣？謂之三界。</p></cb:div>
<lb ed="ZW" n="0089a13"/><cb:div type="commentary"><p xml:id="pZW03p0089a1301">二，推所緣，謂三界妄有。肇曰：明攀緣之境也。三界外法，
<lb ed="ZW" n="0089a14"/>無漏無爲。其法無相，非是妄想所能攀緣。能攀緣者，三界而已
<lb ed="ZW" n="0089a15"/>耳。</p></cb:div>
<lb ed="ZW" n="0089a16"/><cb:div type="orig"><p xml:id="pZW03p0089a1601">云何斷攀緣？以無所得。若無所得，則無攀緣。</p></cb:div>
<lb ed="ZW" n="0089a17"/><cb:div type="commentary"><p xml:id="pZW03p0089a1701">三，爲斷除也。文二。此初，釋無所得也。心緣相起，相從心
<lb ed="ZW" n="0089a18"/>生。相<anchor xml:id="nkr_note_orig_0089006" n="0089006"/>無所得，心緣自絕。肇曰：所以攀緣，意存有取；所以有
<lb ed="ZW" n="0089a19"/>取，意存有得。若知法虛誑無取無得者，則攀緣自息<anchor xml:id="nkr_note_orig_0089007" n="0089007"/>矣。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0090a" n="0090a"/>
<lb ed="ZW" n="0090a01"/><cb:div type="orig"><p xml:id="pZW03p0090a0101">何謂無所得？謂離<anchor xml:id="nkr_note_orig_0090001" n="0090001"/>二見。何謂二見？謂內見外
<lb ed="ZW" n="0090a02"/>見。是無所得。</p></cb:div>
<lb ed="ZW" n="0090a03"/><cb:div type="commentary"><p xml:id="pZW03p0090a0301">二，釋妄見。肇曰：內有妄想，外有諸法。此二虛假，終已無
<lb ed="ZW" n="0090a04"/>得。</p></cb:div>
<lb ed="ZW" n="0090a05"/><cb:div type="orig"><p xml:id="pZW03p0090a0501"><name role="" type="person">文殊師利</name>！是<anchor xml:id="nkr_note_orig_0090002" n="0090002"/>爲有疾菩薩調伏其心，爲斷老病死
<lb ed="ZW" n="0090a06"/>苦，是菩薩菩提。若不如是，已所修治爲無<anchor xml:id="nkr_note_orig_0090003" n="0090003"/>慧利。</p></cb:div>
<lb ed="ZW" n="0090a07"/><cb:div type="commentary"><p xml:id="pZW03p0090a0701">五，結勸。文二：初結勸，後喩勸。肇曰：若能善調其心，不懷
<lb ed="ZW" n="0090a08"/>異想，而永處生死，斷彼苦者，是菩薩菩提之道。若不能爾<anchor xml:id="nkr_note_orig_0090004" n="0090004"/>，其
<lb ed="ZW" n="0090a09"/>所修行，內未足爲有慧，外未足爲有利也。</p></cb:div>
<lb ed="ZW" n="0090a10"/><cb:div type="orig"><p xml:id="pZW03p0090a1001">譬如勝怨，乃可爲勇。如是兼除老病死者，菩薩之謂
<lb ed="ZW" n="0090a11"/>也。</p></cb:div>
<lb ed="ZW" n="0090a12"/><cb:div type="commentary"><p xml:id="pZW03p0090a1201">此二，喩勸也。文有喩<anchor xml:id="nkr_note_orig_0090005" n="0090005"/>、有合也，可見。生曰：菩薩念衆生
<lb ed="ZW" n="0090a13"/>如親無異也，若不除其老病死怨，便是己怨亦不除矣。</p></cb:div>
<lb ed="ZW" n="0090a14"/><cb:div type="orig"><p xml:id="pZW03p0090a1401">彼有疾菩薩應復作是念：如我此<anchor xml:id="nkr_note_orig_0090006" n="0090006"/>病非眞非有，衆
<lb ed="ZW" n="0090a15"/>生病亦非眞非有。</p></cb:div>
<lb ed="ZW" n="0090a16"/><cb:div type="commentary"><p xml:id="pZW03p0090a1601">此三，「彼有疾」下，雙亡空有，寂照平等，中道觀也。文二：初
<lb ed="ZW" n="0090a17"/>明觀體，二明妙用。前中復二：先正明觀，後揀非。此<anchor xml:id="nkr_note_orig_0090007" n="0090007"/>初也。
<lb ed="ZW" n="0090a18"/>眞者，眞空也；有者，俗有也。前空觀偏眞，次大悲涉有。今此中
<lb ed="ZW" n="0090a19"/>道觀非空，故智無所證；非有，故悲無所緣。悲無緣故，雖涉有而
<lb ed="ZW" n="0090a20"/>不有；智無證故，雖觀空而不住。故能寂照平等，悲智雙運。道之
<pb ed="ZW" xml:id="ZW03.0025.0091a" n="0091a"/>
<lb ed="ZW" n="0091a01"/>極<anchor xml:id="nkr_note_orig_0091001" n="0091001"/>也，其在於茲。又，悟、不悟殊，有衆生、菩薩之異<anchor xml:id="nkr_note_orig_0091002" n="0091002"/>。體眞會
<lb ed="ZW" n="0091a02"/>極<anchor xml:id="nkr_note_orig_0091003" n="0091003"/>，而法性無二。生曰：如我此病非眞非有者，言己已悟也。衆
<lb ed="ZW" n="0091a03"/>生病非眞非有者，云彼不悟也。是欲敎之，令知此法也。</p></cb:div>
<lb ed="ZW" n="0091a04"/><cb:div type="orig"><p xml:id="pZW03p0091a0401">作是觀時，於諸衆生若起愛見大悲，卽應捨離。</p></cb:div>
<lb ed="ZW" n="0091a05"/><cb:div type="commentary"><p xml:id="pZW03p0091a0501">此二，揀非。文三：初約愛見揀，次約禪定揀，後約二智揀。
<lb ed="ZW" n="0091a06"/>雖衆生病非眞非有，法性一如，而凡夫愛見所迷，二乘定慧未
<lb ed="ZW" n="0091a07"/>均<anchor xml:id="nkr_note_orig_0091004" n="0091004"/>，菩薩二智不等。此三皆迷法性<anchor xml:id="nkr_note_orig_0091005" n="0091005"/>，故須揀也。初文四：初標
<lb ed="ZW" n="0091a08"/>愛見非，二釋是非，三引佛語證，四結勸。此初也。肇曰：善自調
<lb ed="ZW" n="0091a09"/>者，應先觀己病及衆生病，因緣所成，虛假無實，宜以此心而起悲
<lb ed="ZW" n="0091a10"/>也。若此觀未純，見衆生愛之而起悲者，名愛見悲也。此<anchor xml:id="nkr_note_orig_0091006" n="0091006"/>悲雖
<lb ed="ZW" n="0091a11"/>善而雜<anchor xml:id="nkr_note_orig_0091007" n="0091007"/>以愛<anchor xml:id="nkr_note_orig_0091008" n="0091008"/>見，有心之境，未免<anchor xml:id="nkr_note_orig_0091009" n="0091009"/>於累，故應捨之。</p></cb:div>
<lb ed="ZW" n="0091a12"/><cb:div type="orig"><p xml:id="pZW03p0091a1201">所以者何？菩薩斷除客塵煩惱而起大悲。愛見悲
<lb ed="ZW" n="0091a13"/>者，則於生死有疲厭心。</p></cb:div>
<lb ed="ZW" n="0091a14"/><cb:div type="commentary"><p xml:id="pZW03p0091a1401">此徵<anchor xml:id="nkr_note_orig_0091010" n="0091010"/>釋。文二：初除失，二顯得。此初也。肇曰：心遇外
<lb ed="ZW" n="0091a15"/>緣，煩惱橫起，故名客塵。菩薩之法，要除客塵而起大悲。若愛見
<lb ed="ZW" n="0091a16"/>未斷，則煩惱彌滋<anchor xml:id="nkr_note_orig_0091011" n="0091011"/>，故應捨之。</p></cb:div>
<lb ed="ZW" n="0091a17"/><cb:div type="orig"><p xml:id="pZW03p0091a1701">若能離此，無有疲厭，在在所生，不爲愛見之所覆也。
<lb ed="ZW" n="0091a18"/>所生無縛，能爲衆生說法解縛。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0092a" n="0092a"/>
<lb ed="ZW" n="0092a01"/><cb:div type="commentary"><p xml:id="pZW03p0092a0101">此下顯得。肇曰：夫有所見，必有所滯；有所愛，必有所憎<anchor xml:id="nkr_note_orig_0092001" n="0092001"/>。
<lb ed="ZW" n="0092a02"/>此有極之道，安能致無<anchor xml:id="nkr_note_orig_0092002" n="0092002"/>極之用？若能<anchor xml:id="nkr_note_orig_0092003" n="0092003"/>離此，則法身化生無在
<lb ed="ZW" n="0092a03"/>無<anchor xml:id="nkr_note_orig_0092004" n="0092004"/>不在，生死無窮，不覺爲遠，何有愛見之覆，疲厭之勞？愛見
<lb ed="ZW" n="0092a04"/>旣除，法身旣立，則所生無縛，亦能<anchor xml:id="nkr_note_orig_0092005" n="0092005"/>解彼縛也。</p></cb:div>
<lb ed="ZW" n="0092a05"/><cb:div type="orig"><p xml:id="pZW03p0092a0501">如佛所說，若自有縛能解彼縛，無有是處；若自無縛
<lb ed="ZW" n="0092a06"/>能解彼縛，斯有是處。</p></cb:div>
<lb ed="ZW" n="0092a07"/><cb:div type="commentary"><p xml:id="pZW03p0092a0701">此三，引佛語證。</p></cb:div>
<lb ed="ZW" n="0092a08"/><cb:div type="orig"><p xml:id="pZW03p0092a0801">是故菩薩不應起縛。</p></cb:div>
<lb ed="ZW" n="0092a09"/><cb:div type="commentary"><p xml:id="pZW03p0092a0901">此四，結勸。並可見。</p></cb:div>
<lb ed="ZW" n="0092a10"/><cb:div type="orig"><p xml:id="pZW03p0092a1001">何謂縛？何謂解？貪著禪味是菩薩縛，以方便生是
<lb ed="ZW" n="0092a11"/>菩薩解。</p></cb:div>
<lb ed="ZW" n="0092a12"/><cb:div type="commentary"><p xml:id="pZW03p0092a1201">此二，「何謂」下，約禪定揀非。肇曰：上界受生，二乘取證，皆
<lb ed="ZW" n="0092a13"/>由著禪味，所以爲縛。旣離生死，方便爲物而受<anchor xml:id="nkr_note_orig_0092006" n="0092006"/>生者，彼我無
<lb ed="ZW" n="0092a14"/>縛，所以爲解。</p></cb:div>
<lb ed="ZW" n="0092a15"/><cb:div type="orig"><p xml:id="pZW03p0092a1501">又，無方便慧縛，有方便慧<anchor xml:id="nkr_note_orig_0092007" n="0092007"/>解；無慧方便縛，有慧
<lb ed="ZW" n="0092a16"/>方便解。</p></cb:div>
<lb ed="ZW" n="0092a17"/><cb:div type="commentary"><p xml:id="pZW03p0092a1701">此三，約二智揀。文二：初<anchor xml:id="nkr_note_orig_0092008" n="0092008"/>就無相觀揀，二約無常觀揀。
<lb ed="ZW" n="0092a18"/>初文又三：初標章，二釋，三總結。此初，標四章也。肇曰：巧積衆
<lb ed="ZW" n="0092a19"/>德，謂之方便；直<anchor xml:id="nkr_note_orig_0092009" n="0092009"/>達法相，謂之慧。二行俱備，然後爲解耳。又
<pb ed="ZW" xml:id="ZW03.0025.0093a" n="0093a"/>
<lb ed="ZW" n="0093a01"/>解，方便無慧，愛見行也；慧無方便，二乘智也。有慧方便，無緣悲
<lb ed="ZW" n="0093a02"/>也；有方便慧，寂照智也。</p></cb:div>
<lb ed="ZW" n="0093a03"/><cb:div type="orig"><p xml:id="pZW03p0093a0301">何謂無方便慧縛？謂菩薩以愛見心莊嚴佛土，成就
<lb ed="ZW" n="0093a04"/>衆生，於空、無相、無作法中而自調伏，是名無方便慧縛。</p></cb:div>
<lb ed="ZW" n="0093a05"/><cb:div type="commentary"><p xml:id="pZW03p0093a0501">釋初章也。肇曰：六住已下，心未純一。在有則捨空，在空則
<lb ed="ZW" n="0093a06"/>捨有，未能以平等眞心有無俱涉，所以嚴土化人，則雜<anchor xml:id="nkr_note_orig_0093001" n="0093001"/>以愛見。
<lb ed="ZW" n="0093a07"/>此非巧便修德之謂，故無方便；而以三空自調<anchor xml:id="nkr_note_orig_0093002" n="0093002"/>，故有慧也。</p></cb:div>
<lb ed="ZW" n="0093a08"/><cb:div type="orig"><p xml:id="pZW03p0093a0801">何謂有方便慧解？謂不以愛見心莊嚴佛土，成就衆
<lb ed="ZW" n="0093a09"/>生，於空、無相、無作法中，以自調伏而<anchor xml:id="nkr_note_orig_0093003" n="0093003"/>不疲厭，是名有
<lb ed="ZW" n="0093a10"/>方便慧解。</p></cb:div>
<lb ed="ZW" n="0093a11"/><cb:div type="commentary"><p xml:id="pZW03p0093a1101">第二章也。肇曰：七住已上，二行俱備，遊歷生死而不疲厭，
<lb ed="ZW" n="0093a12"/>所以爲解。又解，若准《仁王<anchor xml:id="nkr_note_orig_0093004" n="0093004"/>》初地，雙照二諦平等道，卽二行
<lb ed="ZW" n="0093a13"/>俱<anchor xml:id="nkr_note_orig_0093005" n="0093005"/>備也。</p></cb:div>
<lb ed="ZW" n="0093a14"/><cb:div type="orig"><p xml:id="pZW03p0093a1401">何謂無慧方便縛？謂菩薩住貪欲、瞋恚、邪見等諸煩
<lb ed="ZW" n="0093a15"/>惱而殖衆德本，是名無慧方便縛。</p></cb:div>
<lb ed="ZW" n="0093a16"/><cb:div type="commentary"><p xml:id="pZW03p0093a1601">第三章。肇曰：不修空慧，以除煩惱，是名<anchor xml:id="nkr_note_orig_0093006" n="0093006"/>無慧也。而勤
<lb ed="ZW" n="0093a17"/>積德，有方便也。</p></cb:div>
<lb ed="ZW" n="0093a18"/><cb:div type="orig"><p xml:id="pZW03p0093a1801">何謂有慧方便解？謂離<anchor xml:id="nkr_note_orig_0093007" n="0093007"/>貪慾、瞋恚、邪見等諸煩
<lb ed="ZW" n="0093a19"/>惱，而殖衆德本，迴向阿耨多羅三藐三菩提，是名有慧方
<lb ed="ZW" n="0093a20"/>便解。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0094a" n="0094a"/>
<lb ed="ZW" n="0094a01"/><cb:div type="commentary"><p xml:id="pZW03p0094a0101">第四章也。肇曰：上有方便慧解，今有慧方便解<anchor xml:id="nkr_note_orig_0094001" n="0094001"/>，致解雖
<lb ed="ZW" n="0094a02"/>同，而行有前後。始行者，自有先以方便積德然後修慧者，亦有先
<lb ed="ZW" n="0094a03"/>修空慧而後積德者，各隨所宜，其<anchor xml:id="nkr_note_orig_0094002" n="0094002"/>解不殊也。離<anchor xml:id="nkr_note_orig_0094003" n="0094003"/>煩惱，三空
<lb ed="ZW" n="0094a04"/>自調之所能。積德向菩提，卽嚴土<anchor xml:id="nkr_note_orig_0094004" n="0094004"/>化人之流也。前後異說，
<lb ed="ZW" n="0094a05"/>互<anchor xml:id="nkr_note_orig_0094005" n="0094005"/>盡其美耳。</p></cb:div>
<lb ed="ZW" n="0094a06"/><cb:div type="orig"><p xml:id="pZW03p0094a0601"><name role="" type="person">文殊師利</name>！彼有疾菩薩應如是觀諸法。</p></cb:div>
<lb ed="ZW" n="0094a07"/><cb:div type="commentary"><p xml:id="pZW03p0094a0701">此三，結也。</p></cb:div>
<lb ed="ZW" n="0094a08"/><cb:div type="orig"><p xml:id="pZW03p0094a0801">又復<anchor xml:id="nkr_note_orig_0094006" n="0094006"/>觀身，無常、苦、空、非我，是名爲慧。雖身有
<lb ed="ZW" n="0094a09"/>疾，常在生死，饒<anchor xml:id="nkr_note_orig_0094007" n="0094007"/>益一切而不厭倦，是名方便。</p></cb:div>
<lb ed="ZW" n="0094a10"/><cb:div type="commentary"><p xml:id="pZW03p0094a1001">此二，約無常觀揀。文二。此初，就無常等四揀也。肇曰：大
<lb ed="ZW" n="0094a11"/>乘四非常觀，卽平等眞觀，故名爲慧。以平等心而處世不惓，故名
<lb ed="ZW" n="0094a12"/>方便。慰喩之說，卽其事也。</p></cb:div>
<lb ed="ZW" n="0094a13"/><cb:div type="orig"><p xml:id="pZW03p0094a1301">又復觀身，身不離病，病不離身，是病是身，非新非
<lb ed="ZW" n="0094a14"/>故，是名爲慧。設身有疾<anchor xml:id="nkr_note_orig_0094008" n="0094008"/>而不永滅，是名方便。</p></cb:div>
<lb ed="ZW" n="0094a15"/><cb:div type="commentary"><p xml:id="pZW03p0094a1501">肇曰：新故之名，出於先後。然離身無病，離病無身，衆緣所
<lb ed="ZW" n="0094a16"/>成，誰後誰先？旣無先後，則無<anchor xml:id="nkr_note_orig_0094009" n="0094009"/>新故。新故旣無，卽入實相，故
<lb ed="ZW" n="0094a17"/>名慧也。旣有此慧，而與彼同病，不取涅槃，謂之方便。自調初
<lb ed="ZW" n="0094a18"/>說，卽<anchor xml:id="nkr_note_orig_0094010" n="0094010"/>其事也。又解，此二章或<anchor xml:id="nkr_note_orig_0094011" n="0094011"/>就初修大士觀無常理，身有
<pb ed="ZW" xml:id="ZW03.0025.0095a" n="0095a"/>
<lb ed="ZW" n="0095a01"/>實疾不捨悲願，明二智也。</p></cb:div>
<lb ed="ZW" n="0095a02"/><cb:div type="orig"><p xml:id="pZW03p0095a0201"><name role="" type="person">文殊師利</name>！有疾菩薩應如是調伏其心，不住其中，亦
<lb ed="ZW" n="0095a03"/>復不住不調伏心。</p></cb:div>
<lb ed="ZW" n="0095a04"/><cb:div type="commentary"><p xml:id="pZW03p0095a0401">此二，結觀成妙用。文二：一結前觀成，二廣明妙用也<anchor xml:id="nkr_note_orig_0095001" n="0095001"/>。初
<lb ed="ZW" n="0095a05"/>中又三。此初，結觀成也。肇曰：大乘之行，無言無相；而調伏之
<lb ed="ZW" n="0095a06"/>言，以形於前文。今將明言外之旨，故二俱不住；二俱不住，卽寄
<lb ed="ZW" n="0095a07"/>言之本意；寄言之本意，卽調伏之至也。</p></cb:div>
<lb ed="ZW" n="0095a08"/><cb:div type="orig"><p xml:id="pZW03p0095a0801">所以者何？若住不調伏心，是愚人法<anchor xml:id="nkr_note_orig_0095002" n="0095002"/>。若住調伏
<lb ed="ZW" n="0095a09"/>心，是<anchor xml:id="nkr_note_orig_0095003" n="0095003"/>聲聞法。</p></cb:div>
<lb ed="ZW" n="0095a10"/><cb:div type="commentary"><p xml:id="pZW03p0095a1001">此二，約人釋。可見。</p></cb:div>
<lb ed="ZW" n="0095a11"/><cb:div type="orig"><p xml:id="pZW03p0095a1101">是故菩薩不<anchor xml:id="nkr_note_orig_0095004" n="0095004"/>當住<anchor xml:id="nkr_note_orig_0095005" n="0095005"/>於調伏、不調伏心。離此二
<lb ed="ZW" n="0095a12"/>法，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0095a13"/><cb:div type="commentary"><p xml:id="pZW03p0095a1301">此<anchor xml:id="nkr_note_orig_0095006" n="0095006"/>三，結不住行。夫能不住二邊者，方能雙二邊<anchor xml:id="nkr_note_orig_0095007" n="0095007"/>也。</p></cb:div>
<lb ed="ZW" n="0095a14"/><cb:div type="orig"><p xml:id="pZW03p0095a1401">在於生死，不<anchor xml:id="nkr_note_orig_0095008" n="0095008"/>爲汚行，住於涅槃，不永滅度，是菩
<lb ed="ZW" n="0095a15"/>薩行。</p></cb:div>
<lb ed="ZW" n="0095a16"/><cb:div type="commentary"><p xml:id="pZW03p0095a1601">此下二，廣明妙用也。肇曰：欲言在生死，生死不能汚；欲言
<lb ed="ZW" n="0095a17"/>住涅槃，而復不滅度。是以處中道而行者，非在生<anchor xml:id="nkr_note_orig_0095009" n="0095009"/>死，非住<anchor xml:id="nkr_note_orig_0095010" n="0095010"/>
<lb ed="ZW" n="0095a18"/>涅槃。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0096a" n="0096a"/>
<lb ed="ZW" n="0096a01"/><cb:div type="orig"><p xml:id="pZW03p0096a0101">非凡夫行，非賢聖行，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a02"/><cb:div type="commentary"><p xml:id="pZW03p0096a0201">什曰：謂行三脫而不證也。</p></cb:div>
<lb ed="ZW" n="0096a03"/><cb:div type="orig"><p xml:id="pZW03p0096a0301">非垢行，非淨行，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a04"/><cb:div type="commentary"><p xml:id="pZW03p0096a0401">肇曰：不可得而名者也。</p></cb:div>
<lb ed="ZW" n="0096a05"/><cb:div type="orig"><p xml:id="pZW03p0096a0501">雖過魔行而<anchor xml:id="nkr_note_orig_0096001" n="0096001"/>現降衆魔，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a06"/><cb:div type="commentary"><p xml:id="pZW03p0096a0601">肇曰：不可得而有，不可得而無者，其唯大乘行乎！何則？欲
<lb ed="ZW" n="0096a07"/>言其有，無相無名；欲言其無，萬德斯行。萬德斯行，故雖無而有；
<lb ed="ZW" n="0096a08"/>無相無名，故雖有而無。然則言有不乖無，言無不乖有。是以此
<lb ed="ZW" n="0096a09"/>章或說有行<anchor xml:id="nkr_note_orig_0096002" n="0096002"/>，或說無行。有無雖殊，其致不異也。魔行，四魔行
<lb ed="ZW" n="0096a10"/>也。久<anchor xml:id="nkr_note_orig_0096003" n="0096003"/>以超度而現降魔者，示有所過<anchor xml:id="nkr_note_orig_0096004" n="0096004"/>耳。</p></cb:div>
<lb ed="ZW" n="0096a11"/><cb:div type="orig"><p xml:id="pZW03p0096a1101">求一切智，無非時求，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a12"/><cb:div type="commentary"><p xml:id="pZW03p0096a1201">肇曰：一切智未成，而中道求證，名非時求也。</p></cb:div>
<lb ed="ZW" n="0096a13"/><cb:div type="orig"><p xml:id="pZW03p0096a1301">雖觀諸法不生不<anchor xml:id="nkr_note_orig_0096005" n="0096005"/>滅，而不入正位，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a14"/><cb:div type="commentary"><p xml:id="pZW03p0096a1401">肇曰：正位，取證之位也。三乘同觀無生，慧力弱者，不能自
<lb ed="ZW" n="0096a15"/>出；慧力強者，超而不證。</p></cb:div>
<lb ed="ZW" n="0096a16"/><cb:div type="orig"><p xml:id="pZW03p0096a1601">雖觀十二緣起而入諸邪見<anchor xml:id="nkr_note_orig_0096006" n="0096006"/>，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a17"/><cb:div type="commentary"><p xml:id="pZW03p0096a1701">肇曰：觀緣起，斷邪見之道也。而能反<anchor xml:id="nkr_note_orig_0096007" n="0096007"/>同邪見者，豈二乘
<lb ed="ZW" n="0096a18"/>之能也？</p></cb:div>
<lb ed="ZW" n="0096a19"/><cb:div type="orig"><p xml:id="pZW03p0096a1901">雖攝一切衆生而不愛著，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0096a20"/><cb:div type="commentary"><p xml:id="pZW03p0096a2001">肇曰：四攝攝彼，慈慧之極，視彼猶己，而能無著。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0097a" n="0097a"/>
<lb ed="ZW" n="0097a01"/><cb:div type="orig"><p xml:id="pZW03p0097a0101">雖樂<anchor xml:id="nkr_note_orig_0097001" n="0097001"/>遠離而不依身心盡，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a02"/><cb:div type="commentary"><p xml:id="pZW03p0097a0201">肇曰：小離離憒鬧，大離<anchor xml:id="nkr_note_orig_0097002" n="0097002"/>身心盡。菩薩雖樂大離而不依恃
<lb ed="ZW" n="0097a03"/>也。</p></cb:div>
<lb ed="ZW" n="0097a04"/><cb:div type="orig"><p xml:id="pZW03p0097a0401">雖行三界而不壞<anchor xml:id="nkr_note_orig_0097003" n="0097003"/>法性，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a05"/><cb:div type="commentary"><p xml:id="pZW03p0097a0501">什曰：現生三界，處而不惑也。肇曰：三界卽法性，處之何所
<lb ed="ZW" n="0097a06"/>壞<anchor xml:id="nkr_note_orig_0097004" n="0097004"/>也。</p></cb:div>
<lb ed="ZW" n="0097a07"/><cb:div type="orig"><p xml:id="pZW03p0097a0701">雖行於空而殖衆德<anchor xml:id="nkr_note_orig_0097005" n="0097005"/>本，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a08"/><cb:div type="commentary"><p xml:id="pZW03p0097a0801">肇曰：行空欲以除有，而方殖有德。</p></cb:div>
<lb ed="ZW" n="0097a09"/><cb:div type="orig"><p xml:id="pZW03p0097a0901">雖行無相而度衆生，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a10"/><cb:div type="commentary"><p xml:id="pZW03p0097a1001">肇曰：行<anchor xml:id="nkr_note_orig_0097006" n="0097006"/>無相，欲除取衆生相，方度衆生。</p></cb:div>
<lb ed="ZW" n="0097a11"/><cb:div type="orig"><p xml:id="pZW03p0097a1101">雖行無作而現受身，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a12"/><cb:div type="commentary"><p xml:id="pZW03p0097a1201">肇曰：行無作，欲不造生死而方現受身也。</p></cb:div>
<lb ed="ZW" n="0097a13"/><cb:div type="orig"><p xml:id="pZW03p0097a1301">雖行無起而起<anchor xml:id="nkr_note_orig_0097007" n="0097007"/>一切善行，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0097a14"/><cb:div type="commentary"><p xml:id="pZW03p0097a1401">肇曰：行無起，欲滅諸起心，而方起善行。</p></cb:div>
<lb ed="ZW" n="0097a15"/><cb:div type="orig"><p xml:id="pZW03p0097a1501">雖行六波羅蜜而遍知<anchor xml:id="nkr_note_orig_0097008" n="0097008"/>衆生心、心數法，是<anchor xml:id="nkr_note_orig_0097009" n="0097009"/>菩薩
<lb ed="ZW" n="0097a16"/>行。</p></cb:div>
<lb ed="ZW" n="0097a17"/><cb:div type="commentary"><p xml:id="pZW03p0097a1701">什曰：六度自行法。自行<anchor xml:id="nkr_note_orig_0097010" n="0097010"/>旣<anchor xml:id="nkr_note_orig_0097011" n="0097011"/>足，然後化人，化人乃知<anchor xml:id="nkr_note_orig_0097012" n="0097012"/>
<pb ed="ZW" xml:id="ZW03.0025.0098a" n="0098a"/>
<lb ed="ZW" n="0098a01"/>衆生心。肇曰：六度無相行。無相則無知，而方遍知衆生心行也。
<lb ed="ZW" n="0098a02"/>叡曰：別說六度，則各<anchor xml:id="nkr_note_orig_0098001" n="0098001"/>自有對。但以總故，獨明第六。第六般
<lb ed="ZW" n="0098a03"/>若，心相寂滅而遍緣，所以爲妙。六通亦然。</p></cb:div>
<lb ed="ZW" n="0098a04"/><cb:div type="orig"><p xml:id="pZW03p0098a0401">雖行六通而不盡漏，是菩薩行<anchor xml:id="nkr_note_orig_0098002" n="0098002"/>。</p></cb:div>
<lb ed="ZW" n="0098a05"/><cb:div type="commentary"><p xml:id="pZW03p0098a0501">肇曰：雖具六通而不爲漏盡之行也。何者？菩薩觀漏<anchor xml:id="nkr_note_orig_0098003" n="0098003"/>卽
<lb ed="ZW" n="0098a06"/>是無漏，故能永處生死，與之同漏，豈以漏盡而自異於漏乎？</p></cb:div>
<lb ed="ZW" n="0098a07"/><cb:div type="orig"><p xml:id="pZW03p0098a0701">雖行四無量心而不貪著生於梵世，是菩薩行。雖行
<lb ed="ZW" n="0098a08"/>禪定解脫三昧而不隨禪生，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0098a09"/><cb:div type="commentary"><p xml:id="pZW03p0098a0901">四無量、四禪、四空定、八解脫、有覺有觀等三昧，此皆上二界
<lb ed="ZW" n="0098a10"/>受<anchor xml:id="nkr_note_orig_0098004" n="0098004"/>生因<anchor xml:id="nkr_note_orig_0098005" n="0098005"/>。大士知三界如幻<anchor xml:id="nkr_note_orig_0098006" n="0098006"/>，故不<anchor xml:id="nkr_note_orig_0098007" n="0098007"/>隨生也。肇曰：取其因
<lb ed="ZW" n="0098a11"/>而不取其果，可謂自在行乎？</p></cb:div>
<lb ed="ZW" n="0098a12"/><cb:div type="orig"><p xml:id="pZW03p0098a1201">雖行四念處而不永離身、受、心、法，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0098a13"/><cb:div type="commentary"><p xml:id="pZW03p0098a1301">肇曰：小乘觀身、受、心、法，離而取證。菩薩雖觀此四，不永
<lb ed="ZW" n="0098a14"/>離而取證也。</p></cb:div>
<lb ed="ZW" n="0098a15"/><cb:div type="orig"><p xml:id="pZW03p0098a1501">雖行四<anchor xml:id="nkr_note_orig_0098008" n="0098008"/>正勤而不捨身心精進，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0098a16"/><cb:div type="commentary"><p xml:id="pZW03p0098a1601">肇曰：小乘正勤功就，則捨入無<anchor xml:id="nkr_note_orig_0098009" n="0098009"/>爲。菩薩雖同其行，而不<anchor xml:id="nkr_note_orig_0098010" n="0098010"/>
<lb ed="ZW" n="0098a17"/>同其捨也。</p></cb:div>
<lb ed="ZW" n="0098a18"/><cb:div type="orig"><p xml:id="pZW03p0098a1801">雖行四如意足而得自在神通，是菩薩行。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0099a" n="0099a"/>
<lb ed="ZW" n="0099a01"/><cb:div type="commentary"><p xml:id="pZW03p0099a0101">肇曰：雖同小乘行如意足，而久得大乘自在神通之用<anchor xml:id="nkr_note_orig_0099001" n="0099001"/>也。</p></cb:div>
<lb ed="ZW" n="0099a02"/><cb:div type="orig"><p xml:id="pZW03p0099a0201">雖行五根而分別衆生諸根利鈍，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0099a03"/><cb:div type="commentary"><p xml:id="pZW03p0099a0301">肇曰：小乘唯自修己根，不善知<anchor xml:id="nkr_note_orig_0099002" n="0099002"/>人根。菩薩雖同其自修，
<lb ed="ZW" n="0099a04"/>而善知人根，令彼我俱<anchor xml:id="nkr_note_orig_0099003" n="0099003"/>殖。</p></cb:div>
<lb ed="ZW" n="0099a05"/><cb:div type="orig"><p xml:id="pZW03p0099a0501">雖行五力而樂求佛十力，是菩薩行。雖行七覺分
<lb ed="ZW" n="0099a06"/>而<anchor xml:id="nkr_note_orig_0099004" n="0099004"/>分別佛之智慧，是菩薩行。雖行八正道而樂行無量
<lb ed="ZW" n="0099a07"/>佛道，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0099a08"/><cb:div type="commentary"><p xml:id="pZW03p0099a0801">肇曰：雖同聲聞<anchor xml:id="nkr_note_orig_0099005" n="0099005"/>根、力、覺、道，其所志求常在佛行也。又
<lb ed="ZW" n="0099a09"/>解，五力自行，十力兼化；七覺自行，佛慧兼化；八正自行<anchor xml:id="nkr_note_orig_0099006" n="0099006"/>，無量佛
<lb ed="ZW" n="0099a10"/>道行於非道，以化人也。</p></cb:div>
<lb ed="ZW" n="0099a11"/><cb:div type="orig"><p xml:id="pZW03p0099a1101">雖行止觀助<anchor xml:id="nkr_note_orig_0099007" n="0099007"/>道之法而不畢竟墮於寂滅，是菩薩
<lb ed="ZW" n="0099a12"/>行。</p></cb:div>
<lb ed="ZW" n="0099a13"/><cb:div type="commentary"><p xml:id="pZW03p0099a1301">肇曰：繫心於緣謂之止<anchor xml:id="nkr_note_orig_0099008" n="0099008"/>，分別深達謂之觀。止觀<anchor xml:id="nkr_note_orig_0099009" n="0099009"/>，助涅槃
<lb ed="ZW" n="0099a14"/>之要法，菩薩因之而行，不順之以墮涅槃。</p></cb:div>
<lb ed="ZW" n="0099a15"/><cb:div type="orig"><p xml:id="pZW03p0099a1501">雖行諸法不生不滅而以相好莊嚴其身，是菩薩行<anchor xml:id="nkr_note_orig_0099010" n="0099010"/>。</p></cb:div>
<lb ed="ZW" n="0099a16"/><cb:div type="commentary"><p xml:id="pZW03p0099a1601">肇曰：修無生滅無相行者，本爲滅相而方<anchor xml:id="nkr_note_orig_0099011" n="0099011"/>以<anchor xml:id="nkr_note_orig_0099012" n="0099012"/>相好莊嚴
<pb ed="ZW" xml:id="ZW03.0025.0100a" n="0100a"/>
<lb ed="ZW" n="0100a01"/>其<anchor xml:id="nkr_note_orig_0100001" n="0100001"/>身。</p></cb:div>
<lb ed="ZW" n="0100a02"/><cb:div type="orig"><p xml:id="pZW03p0100a0201">雖現聲聞、辟支佛威儀而不捨佛法，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0100a03"/><cb:div type="commentary"><p xml:id="pZW03p0100a0301">肇曰<anchor xml:id="nkr_note_orig_0100002" n="0100002"/>：雖現行小乘威儀，而不捨大乘之法。</p></cb:div>
<lb ed="ZW" n="0100a04"/><cb:div type="orig"><p xml:id="pZW03p0100a0401">雖隨諸法究竟淨相而隨所應爲現其身，是菩薩行。</p></cb:div>
<lb ed="ZW" n="0100a05"/><cb:div type="commentary"><p xml:id="pZW03p0100a0501">肇曰：究竟淨相，理<anchor xml:id="nkr_note_orig_0100003" n="0100003"/>無形貌，而<anchor xml:id="nkr_note_orig_0100004" n="0100004"/>隨彼所應現若干像也。</p></cb:div>
<lb ed="ZW" n="0100a06"/><cb:div type="orig"><p xml:id="pZW03p0100a0601">雖觀諸佛國土永寂如<anchor xml:id="nkr_note_orig_0100005" n="0100005"/>空而現種種淸淨佛土，是菩
<lb ed="ZW" n="0100a07"/>薩行。</p></cb:div>
<lb ed="ZW" n="0100a08"/><cb:div type="commentary"><p xml:id="pZW03p0100a0801">肇曰：空本無現，而爲彼現。</p></cb:div>
<lb ed="ZW" n="0100a09"/><cb:div type="orig"><p xml:id="pZW03p0100a0901">雖得佛道，轉於法輪，入於涅槃，而不捨於菩薩之道，
<lb ed="ZW" n="0100a10"/>是菩薩行。</p></cb:div>
<lb ed="ZW" n="0100a11"/><cb:div type="commentary"><p xml:id="pZW03p0100a1101">肇曰：雖現成佛，轉法輪，入涅槃，而不永滅，還入生死，修菩
<lb ed="ZW" n="0100a12"/>薩法。如上所列，豈二乘之所能乎？獨菩薩行耳。</p></cb:div>
<lb ed="ZW" n="0100a13"/><cb:div type="orig"><p xml:id="pZW03p0100a1301">說是語時，<name role="" type="person">文殊師利</name>所將大衆，其中八千天子皆發阿
<lb ed="ZW" n="0100a14"/>耨多羅三藐三菩提心。</p></cb:div>
<lb ed="ZW" n="0100a15"/><cb:div type="commentary"><p xml:id="pZW03p0100a1501">此五，明時衆得益。</p></cb:div></cb:div>
<lb ed="ZW" n="0100a16"/>
<lb ed="ZW" n="0100a17"/><cb:div type="other"><cb:mulu type="其他" level="2">不思議品第六</cb:mulu><head>不思議品第六</head>
<lb ed="ZW" n="0100a18"/>
<lb ed="ZW" n="0100a19"/><p xml:id="pZW03p0100a1901">此下五品經文廣明權實二疾。此品明權，下四品明實。上明
<lb ed="ZW" n="0100a20"/>菩薩非疾現疾，大悲爲物；惑者尙疑，故此廣現神通，明無疾也。
<pb ed="ZW" xml:id="ZW03.0025.0101a" n="0101a"/>
<lb ed="ZW" n="0101a01"/>然理絕名相，一經<anchor xml:id="nkr_note_orig_0101001" n="0101001"/>盡不思議<anchor xml:id="nkr_note_orig_0101002" n="0101002"/>也。此品廣假事顯理，故獨標名
<lb ed="ZW" n="0101a02"/>也。</p>
<lb ed="ZW" n="0101a03"/><cb:div type="orig"><p xml:id="pZW03p0101a0301">爾時舍利弗<anchor xml:id="nkr_note_orig_0101003" n="0101003"/>見此室中無有<anchor xml:id="nkr_note_orig_0101004" n="0101004"/>床座，作是<anchor xml:id="nkr_note_orig_0101005" n="0101005"/>念：斯諸
<lb ed="ZW" n="0101a04"/>菩薩，大弟子當於何坐？</p></cb:div>
<lb ed="ZW" n="0101a05"/><cb:div type="commentary"><p xml:id="pZW03p0101a0501">品文分六：一、身子念床，二、淨名借座，三、廣明神用，四、迦葉歎
<lb ed="ZW" n="0101a06"/>伏，五、時衆得益，六、淨名述成。前文分五：一、念，二、問，三、答，四、訶，
<lb ed="ZW" n="0101a07"/>五、得益。此初，念也。叡曰：雖復寄迹郢匠，以生無求之談。然於
<lb ed="ZW" n="0101a08"/>衆中生念者，將以小乘結業之身未免近累，心雖無勞而形有疲倦，
<lb ed="ZW" n="0101a09"/>己居僧之首識，思其座所以<anchor xml:id="nkr_note_orig_0101006" n="0101006"/>生念。念食亦然。</p></cb:div>
<lb ed="ZW" n="0101a10"/><cb:div type="orig"><p xml:id="pZW03p0101a1001">長者維摩詰知其意，語<anchor xml:id="nkr_note_orig_0101007" n="0101007"/>舍利弗言：云何仁者爲法
<lb ed="ZW" n="0101a11"/>來耶？求床座<anchor xml:id="nkr_note_orig_0101008" n="0101008"/>耶？</p></cb:div>
<lb ed="ZW" n="0101a12"/><cb:div type="commentary"><p xml:id="pZW03p0101a1201">二，淨名問。肇曰：獨寢一床，旨現於此。舍利弗<anchor xml:id="nkr_note_orig_0101009" n="0101009"/>默領懸
<lb ed="ZW" n="0101a13"/>機，故扣其興端。淨名將辨無求之道，故因而語<anchor xml:id="nkr_note_orig_0101010" n="0101010"/>之。</p></cb:div>
<lb ed="ZW" n="0101a14"/><cb:div type="orig"><p xml:id="pZW03p0101a1401">舍利弗言：我爲法來，非爲床座。</p></cb:div>
<lb ed="ZW" n="0101a15"/><cb:div type="commentary"><p xml:id="pZW03p0101a1501">三，答也。淨名爲衆<anchor xml:id="nkr_note_orig_0101011" n="0101011"/>稱揚入室者皆一心求法。取著心切，
<lb ed="ZW" n="0101a16"/>與道彌乖，故此廣明無求方得道眼之淨。</p></cb:div>
<lb ed="ZW" n="0101a17"/><cb:div type="orig"><p xml:id="pZW03p0101a1701">維摩詰言：唯，舍利弗！夫求法者，不貪軀命，何況床
<lb ed="ZW" n="0101a18"/>座。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0102a" n="0102a"/>
<lb ed="ZW" n="0102a01"/><cb:div type="commentary"><p xml:id="pZW03p0102a0101">此四，淨名彈訶。文四：初訶愛身，二訶法執，三訶違眞<anchor xml:id="nkr_note_orig_0102001" n="0102001"/>，四
<lb ed="ZW" n="0102a02"/>結眞求也<anchor xml:id="nkr_note_orig_0102002" n="0102002"/>。此初也。愛身求座，輕法慢人，以此<anchor xml:id="nkr_note_orig_0102003" n="0102003"/>求道，未之得
<lb ed="ZW" n="0102a03"/>也，故深誡焉。肇曰：眞求乃<anchor xml:id="nkr_note_orig_0102004" n="0102004"/>不求法，況安身之具乎。</p></cb:div>
<lb ed="ZW" n="0102a04"/><cb:div type="orig"><p xml:id="pZW03p0102a0401">夫求法者，非有<anchor xml:id="nkr_note_orig_0102005" n="0102005"/>色、受、想、行、識之求，非有界、入
<lb ed="ZW" n="0102a05"/>之求，非有欲、色、無色之求。</p></cb:div>
<lb ed="ZW" n="0102a06"/><cb:div type="commentary"><p xml:id="pZW03p0102a0601">此二，訶法執也。佛爲<anchor xml:id="nkr_note_orig_0102006" n="0102006"/>二乘假說陰界以破我人。我人旣
<lb ed="ZW" n="0102a07"/>亡，陰界如幻。小乘不達，執有實法計爲宗旨，疑謗大乘，爲患不
<lb ed="ZW" n="0102a08"/>輕，故此訶也。三界亦衆生妄報，非實理有之。名數並如常。</p></cb:div>
<lb ed="ZW" n="0102a09"/><cb:div type="orig"><p xml:id="pZW03p0102a0901">唯，舍利弗！夫求法者，不著佛求，不著法求，不著衆
<lb ed="ZW" n="0102a10"/>求。夫求法者，無見苦求，無斷集求，無造盡證修<anchor xml:id="nkr_note_orig_0102007" n="0102007"/>道之
<lb ed="ZW" n="0102a11"/>求。所以者何？法<anchor xml:id="nkr_note_orig_0102008" n="0102008"/>無戲論。若言我當見苦、斷<anchor xml:id="nkr_note_orig_0102009" n="0102009"/>集、
<lb ed="ZW" n="0102a12"/>證滅、修道，是則戲論，非求法也。</p></cb:div>
<lb ed="ZW" n="0102a13"/><cb:div type="commentary"><p xml:id="pZW03p0102a1301">解曰：三寶性常，理無三別。小乘執迹<anchor xml:id="nkr_note_orig_0102010" n="0102010"/>，見有<anchor xml:id="nkr_note_orig_0102011" n="0102011"/>差別。今大
<lb ed="ZW" n="0102a14"/>乘眞求，故皆不著。諦是眞理，唯一法印。鹿菀方便，權說有四。
<lb ed="ZW" n="0102a15"/>二乘執著，皆名戲論。復次，眞諦無相，著異相說，皆戲論也。</p></cb:div>
<lb ed="ZW" n="0102a16"/><cb:div type="orig"><p xml:id="pZW03p0102a1601">唯，舍利弗！法名寂滅，若行生滅，是求生滅，非求<anchor xml:id="nkr_note_orig_0102012" n="0102012"/>
<pb ed="ZW" xml:id="ZW03.0025.0103a" n="0103a"/>
<lb ed="ZW" n="0103a01"/>法也。法名無染，若染於法乃至涅槃，是則染著，非求法
<lb ed="ZW" n="0103a02"/>也。法無行處，若行於法，是則行處，非求法也。法無取
<lb ed="ZW" n="0103a03"/>捨，若取捨法，是則取捨，非求法也。法無處所，若著處
<lb ed="ZW" n="0103a04"/>所，是則著處，非求法也。法名無相，若隨相識，是則求<anchor xml:id="nkr_note_orig_0103001" n="0103001"/>
<lb ed="ZW" n="0103a05"/>相，非求法也。法不可住，若住於法<anchor xml:id="nkr_note_orig_0103002" n="0103002"/>，是則住法，非求法
<lb ed="ZW" n="0103a06"/>也。法不可見聞覺知，若行見聞覺知，是則見聞覺知，非
<lb ed="ZW" n="0103a07"/>求法也。法名無爲，若行有爲，是求有爲，非求法也。</p></cb:div>
<lb ed="ZW" n="0103a08"/><cb:div type="commentary"><p xml:id="pZW03p0103a0801">此三，訶違眞也。此下九句明眞理。如此體之則無求。故有
<lb ed="ZW" n="0103a09"/>求<anchor xml:id="nkr_note_orig_0103003" n="0103003"/>則生滅等，所以失道。無求則寂滅等，所以悟眞也。見、聞、
<lb ed="ZW" n="0103a10"/>知，眼、耳、意三識也。覺，鼻、舌、身三識也<anchor xml:id="nkr_note_orig_0103004" n="0103004"/>。</p></cb:div>
<lb ed="ZW" n="0103a11"/><cb:div type="orig"><p xml:id="pZW03p0103a1101">是故，舍利弗！若求法者，於一切法應無所求。</p></cb:div>
<lb ed="ZW" n="0103a12"/><cb:div type="commentary"><p xml:id="pZW03p0103a1201">此四，結眞求也。肇曰：法相如此，豈可求乎？若欲求者，其
<lb ed="ZW" n="0103a13"/>唯無求耳。</p></cb:div>
<lb ed="ZW" n="0103a14"/><cb:div type="orig"><p xml:id="pZW03p0103a1401">說是語時，五百天子於諸法中得法眼淨。</p></cb:div>
<lb ed="ZW" n="0103a15"/><cb:div type="commentary"><p xml:id="pZW03p0103a1501">此五，明絕求所以悟道也。</p></cb:div>
<lb ed="ZW" n="0103a16"/><cb:div type="orig"><p xml:id="pZW03p0103a1601">爾時長者維摩詰問<name role="" type="person">文殊師利</name>：仁者遊於無量千萬
<lb ed="ZW" n="0103a17"/>億<anchor xml:id="nkr_note_orig_0103005" n="0103005"/>阿僧祇國，何等佛土有好上妙功德成就師子之座？</p></cb:div>
<lb ed="ZW" n="0103a18"/><cb:div type="commentary"><p xml:id="pZW03p0103a1801">此下明淨名借座。若訶而不借，何以顯不思議之神力？神力
<lb ed="ZW" n="0103a19"/>若此，病豈實哉！文六：一問座，二答處<anchor xml:id="nkr_note_orig_0103006" n="0103006"/>，三借座，四遣座，五衆
<pb ed="ZW" xml:id="ZW03.0025.0104a" n="0104a"/>
<lb ed="ZW" n="0104a01"/>見六坐座<anchor xml:id="nkr_note_orig_0104001" n="0104001"/>。此初也。肇曰：文殊<anchor xml:id="nkr_note_orig_0104002" n="0104002"/>大士遊化無疆，必見諸國殊
<lb ed="ZW" n="0104a02"/>妙之座。淨名欲生時會敬信之情，故問而後取。</p></cb:div>
<lb ed="ZW" n="0104a03"/><cb:div type="orig"><p xml:id="pZW03p0104a0301"><name role="" type="person">文殊師利</name>言：居士！東方度三十六恆河沙國，有世界
<lb ed="ZW" n="0104a04"/>名須彌相，其佛號<name role="" type="person">須彌燈王</name>，今現在。彼佛身長八萬四千
<lb ed="ZW" n="0104a05"/>由旬，其師子座高八萬四千由旬，嚴飾第一。</p></cb:div>
<lb ed="ZW" n="0104a06"/><cb:div type="commentary"><p xml:id="pZW03p0104a0601">此二，答處也。衆生業勝，佛身所以現長及座嚴飾也。</p></cb:div>
<lb ed="ZW" n="0104a07"/><cb:div type="orig"><p xml:id="pZW03p0104a0701">於是長者維摩詰現神通力。</p></cb:div>
<lb ed="ZW" n="0104a08"/><cb:div type="commentary"><p xml:id="pZW03p0104a0801">三，淨名神力請座也。</p></cb:div>
<lb ed="ZW" n="0104a09"/><cb:div type="orig"><p xml:id="pZW03p0104a0901">卽時彼佛遣三萬二千師子之座，高廣嚴淨，來入維摩
<lb ed="ZW" n="0104a10"/>詰室。</p></cb:div>
<lb ed="ZW" n="0104a11"/><cb:div type="commentary"><p xml:id="pZW03p0104a1101">四，燈王遣座<anchor xml:id="nkr_note_orig_0104003" n="0104003"/>。肇曰：淨名雖以神<anchor xml:id="nkr_note_orig_0104004" n="0104004"/>力往取，彼佛不遣，亦
<lb ed="ZW" n="0104a12"/>無由致。</p></cb:div>
<lb ed="ZW" n="0104a13"/><cb:div type="orig"><p xml:id="pZW03p0104a1301">諸菩薩、大弟子、釋、梵、四天王等昔所未見。其室廣
<lb ed="ZW" n="0104a14"/>博，悉包容受<anchor xml:id="nkr_note_orig_0104005" n="0104005"/>三萬二千師子座，無所妨礙。於<anchor xml:id="nkr_note_orig_0104006" n="0104006"/>毗耶
<lb ed="ZW" n="0104a15"/>離城及<name role="" type="person">閻浮提</name>四天下亦不迫迮，悉見如故。</p></cb:div>
<lb ed="ZW" n="0104a16"/><cb:div type="commentary"><p xml:id="pZW03p0104a1601">此五，衆見小容<anchor xml:id="nkr_note_orig_0104007" n="0104007"/>大也。</p></cb:div>
<lb ed="ZW" n="0104a17"/><cb:div type="orig"><p xml:id="pZW03p0104a1701">爾時維摩詰語<anchor xml:id="nkr_note_orig_0104008" n="0104008"/>文殊<anchor xml:id="nkr_note_orig_0104009" n="0104009"/>師利就師子座，與諸菩薩上
<lb ed="ZW" n="0104a18"/>人俱坐。當自立身如彼坐<anchor xml:id="nkr_note_orig_0104010" n="0104010"/>像。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0105a" n="0105a"/>
<lb ed="ZW" n="0105a01"/><cb:div type="commentary"><p xml:id="pZW03p0105a0101">此六，坐座<anchor xml:id="nkr_note_orig_0105001" n="0105001"/>。文三：初命坐，及自現身坐也。</p></cb:div>
<lb ed="ZW" n="0105a02"/><cb:div type="orig"><p xml:id="pZW03p0105a0201">其得神通菩薩卽自變形爲四萬二千由旬，坐師子
<lb ed="ZW" n="0105a03"/>座<anchor xml:id="nkr_note_orig_0105002" n="0105002"/>。</p></cb:div>
<lb ed="ZW" n="0105a04"/><cb:div type="commentary"><p xml:id="pZW03p0105a0401">此二，得神通坐座。</p></cb:div>
<lb ed="ZW" n="0105a05"/><cb:div type="orig"><p xml:id="pZW03p0105a0501">諸新發意菩薩及大弟子皆不能昇。</p></cb:div>
<lb ed="ZW" n="0105a06"/><cb:div type="commentary"><p xml:id="pZW03p0105a0601">此三，無力不昇<anchor xml:id="nkr_note_orig_0105003" n="0105003"/>。文五。此初，無力不昇也。</p></cb:div>
<lb ed="ZW" n="0105a07"/><cb:div type="orig"><p xml:id="pZW03p0105a0701">爾時維摩詰語舍利弗就師子座。</p></cb:div>
<lb ed="ZW" n="0105a08"/><cb:div type="commentary"><p xml:id="pZW03p0105a0801">二，淨名命也。</p></cb:div>
<lb ed="ZW" n="0105a09"/><cb:div type="orig"><p xml:id="pZW03p0105a0901">舍利弗言：此座高<anchor xml:id="nkr_note_orig_0105004" n="0105004"/>廣，吾不能昇。</p></cb:div>
<lb ed="ZW" n="0105a10"/><cb:div type="commentary"><p xml:id="pZW03p0105a1001">此三，辭也。什曰：維摩<anchor xml:id="nkr_note_orig_0105005" n="0105005"/>神力所制，欲令衆知大小乘優劣
<lb ed="ZW" n="0105a11"/>若此之懸也。亦云：諸佛功德之座，非無德所昇。理自冥絕，非所
<lb ed="ZW" n="0105a12"/>制也。亦云：表不能昇如來<anchor xml:id="nkr_note_orig_0105006" n="0105006"/>解脫床也。</p></cb:div>
<lb ed="ZW" n="0105a13"/><cb:div type="orig"><p xml:id="pZW03p0105a1301">維摩詰言：唯，舍利弗！爲<name role="" type="person">須彌燈王</name>如來作禮，乃可
<lb ed="ZW" n="0105a14"/>得坐。</p></cb:div>
<lb ed="ZW" n="0105a15"/><cb:div type="commentary"><p xml:id="pZW03p0105a1501">此四，勸禮也。</p></cb:div>
<lb ed="ZW" n="0105a16"/><cb:div type="orig"><p xml:id="pZW03p0105a1601">於是新發意菩薩及大弟子卽爲<name role="" type="person">須彌燈王</name>如來作禮，
<lb ed="ZW" n="0105a17"/>便得坐師子座。</p></cb:div>
<lb ed="ZW" n="0105a18"/><cb:div type="commentary"><p xml:id="pZW03p0105a1801">此五，禮已便坐也。天台曰：表迴心向大，方得昇也。</p></cb:div>
<lb ed="ZW" n="0105a19"/><cb:div type="orig"><p xml:id="pZW03p0105a1901">舍利弗言：居士！未嘗<anchor xml:id="nkr_note_orig_0105007" n="0105007"/>有也。如是小室乃容受此
<pb ed="ZW" xml:id="ZW03.0025.0106a" n="0106a"/>
<lb ed="ZW" n="0106a01"/>高廣之座，於毗耶離城無所妨礙<anchor xml:id="nkr_note_orig_0106001" n="0106001"/>。又於<name role="" type="person">閻浮提</name>聚落城
<lb ed="ZW" n="0106a02"/>邑及四天下諸天、龍王、鬼神宮殿亦不迫迮。</p></cb:div>
<lb ed="ZW" n="0106a03"/><cb:div type="commentary"><p xml:id="pZW03p0106a0301">此三，因歎<anchor xml:id="nkr_note_orig_0106002" n="0106002"/>廣明不思議解脫也。文二：初歎問，後維摩詰
<lb ed="ZW" n="0106a04"/>廣答。此初，身子欲明己證不眞，故歎問也。</p></cb:div>
<lb ed="ZW" n="0106a05"/><cb:div type="orig"><p xml:id="pZW03p0106a0501">維摩詰言：唯，舍利弗！諸佛菩薩有解脫名不可<anchor xml:id="nkr_note_orig_0106003" n="0106003"/>
<lb ed="ZW" n="0106a06"/>思議。</p></cb:div>
<lb ed="ZW" n="0106a07"/><cb:div type="commentary"><p xml:id="pZW03p0106a0701">此二，廣明不思議解脫力用。文三：初明理妙，二明智證，三
<lb ed="ZW" n="0106a08"/>明理智合故有不思議廣大之用。此初也。言諸佛菩薩者，非二乘
<lb ed="ZW" n="0106a09"/>所證之解脫，蓋是婬怒癡性卽是解脫，縛脫不二之解脫也。肇曰：
<lb ed="ZW" n="0106a10"/>夫有不思議之迹顯於外，必有不思議之德著於內。覆尋<anchor xml:id="nkr_note_orig_0106004" n="0106004"/>其本，
<lb ed="ZW" n="0106a11"/>權智而已乎。何則？智無<anchor xml:id="nkr_note_orig_0106005" n="0106005"/>幽而不燭，權無德而不修。無幽不
<lb ed="ZW" n="0106a12"/>燭，故理無不極；無德不修，故功無不就。功就在乎不就，故一以
<lb ed="ZW" n="0106a13"/>成之；理極存乎不極，故虛以通之。所以智周萬物而無照，權積衆
<lb ed="ZW" n="0106a14"/>德而無功，冥寞無爲而無所不爲，此不思議之極也。鉅細相容，殊
<lb ed="ZW" n="0106a15"/>形並應，此蓋耳目之粗迹，詎足以言乎？然因末以示本，託粗以表
<lb ed="ZW" n="0106a16"/>微，故因借座略顯其事耳。</p></cb:div>
<lb ed="ZW" n="0106a17"/><cb:div type="orig"><p xml:id="pZW03p0106a1701">若菩薩住是解脫者，</p></cb:div>
<lb ed="ZW" n="0106a18"/><cb:div type="commentary"><p xml:id="pZW03p0106a1801">此二，明實慧證理。肇曰：七住法身已上，乃得解脫。</p></cb:div>
<lb ed="ZW" n="0106a19"/><cb:div type="orig"><p xml:id="pZW03p0106a1901">以須彌之高廣，內芥子中<anchor xml:id="nkr_note_orig_0106006" n="0106006"/>無所增減。<name role="" type="person">須彌山</name>王本
<lb ed="ZW" n="0106a20"/>相如故，而四天王忉<anchor xml:id="nkr_note_orig_0106007" n="0106007"/>利諸天不覺不知己之所入。唯
<pb ed="ZW" xml:id="ZW03.0025.0107a" n="0107a"/>
<lb ed="ZW" n="0107a01"/>應度者，乃見須彌入芥子中。是名不可<anchor xml:id="nkr_note_orig_0107001" n="0107001"/>思議解脫法
<lb ed="ZW" n="0107a02"/>門。又以四大海水入<anchor xml:id="nkr_note_orig_0107002" n="0107002"/>一毛孔，不嬈魚鱉黿鼉水性之
<lb ed="ZW" n="0107a03"/>屬，而彼<anchor xml:id="nkr_note_orig_0107003" n="0107003"/>大海本相如故，諸龍鬼<anchor xml:id="nkr_note_orig_0107004" n="0107004"/>神阿修羅等不覺不
<lb ed="ZW" n="0107a04"/>知己之所入。於此衆生亦無所嬈。又，舍利弗！住不可
<lb ed="ZW" n="0107a05"/>思議解脫菩薩斷取三千大千世界，如陶家輪著右掌中，擲
<lb ed="ZW" n="0107a06"/>過恆河沙世界之外，其中衆生不覺不知己之所往<anchor xml:id="nkr_note_orig_0107005" n="0107005"/>，又復
<lb ed="ZW" n="0107a07"/>還置本<anchor xml:id="nkr_note_orig_0107006" n="0107006"/>處，都不使人有往<anchor xml:id="nkr_note_orig_0107007" n="0107007"/>來想，而此世界本相如故。
<lb ed="ZW" n="0107a08"/>又，舍利弗！或有衆生樂久住世而可度者，菩薩卽演七日
<lb ed="ZW" n="0107a09"/>以爲一劫，令彼衆生謂之一劫。或有衆生不<anchor xml:id="nkr_note_orig_0107008" n="0107008"/>樂久住而
<lb ed="ZW" n="0107a10"/>可度者，菩薩卽促一劫以爲七日，令彼衆生謂之七日。
<lb ed="ZW" n="0107a11"/>又，舍利弗！住不可思議解脫菩薩以一切佛土嚴飾之事
<lb ed="ZW" n="0107a12"/>集在一國，示於衆生。又，菩薩以一佛土<anchor xml:id="nkr_note_orig_0107009" n="0107009"/>衆生置之右
<lb ed="ZW" n="0107a13"/>掌，飛到十方，遍示一切而不動本<anchor xml:id="nkr_note_orig_0107010" n="0107010"/>處。又，舍利弗！十
<lb ed="ZW" n="0107a14"/>方衆生供養諸佛之具，菩薩於一毛孔皆令得見。又，十方
<lb ed="ZW" n="0107a15"/>國土所有日月星宿於一毛孔普<anchor xml:id="nkr_note_orig_0107011" n="0107011"/>使見之。又，舍利弗！
<lb ed="ZW" n="0107a16"/>十方世界所有諸風，菩薩悉能吸著口<anchor xml:id="nkr_note_orig_0107012" n="0107012"/>中而身無損，外
<pb ed="ZW" xml:id="ZW03.0025.0108a" n="0108a"/>
<lb ed="ZW" n="0108a01"/>諸樹木亦不<anchor xml:id="nkr_note_orig_0108001" n="0108001"/>摧折。又，十方世界劫盡燒時，以一<anchor xml:id="nkr_note_orig_0108002" n="0108002"/>切
<lb ed="ZW" n="0108a02"/>火內於腹中，火事如故而不爲害。又，於下方過恆河沙<anchor xml:id="nkr_note_orig_0108003" n="0108003"/>
<lb ed="ZW" n="0108a03"/>等諸佛世界，取一佛土擧著上方過<anchor xml:id="nkr_note_orig_0108004" n="0108004"/>恆河沙無數世界，
<lb ed="ZW" n="0108a04"/>如持針鋒，擧一棗葉，而無所嬈。又，舍利弗！住不可<anchor xml:id="nkr_note_orig_0108005" n="0108005"/>
<lb ed="ZW" n="0108a05"/>思議解脫菩薩能以神通現作佛身：或現辟支佛身，或現聲
<lb ed="ZW" n="0108a06"/>聞身，或現帝釋身，或現梵王身，或現世主身，或現轉輪王
<lb ed="ZW" n="0108a07"/>身。又，十方世界<anchor xml:id="nkr_note_orig_0108006" n="0108006"/>所有衆聲，上中下音皆能變之，令作
<lb ed="ZW" n="0108a08"/>佛聲，演出無常、苦、空、無我之音，及十方諸佛所說種種
<lb ed="ZW" n="0108a09"/>之法，皆於其中普<anchor xml:id="nkr_note_orig_0108007" n="0108007"/>令得聞。舍利弗！我今略說菩薩不
<lb ed="ZW" n="0108a10"/>可<anchor xml:id="nkr_note_orig_0108008" n="0108008"/>思議解脫之力。若廣說者，窮劫不盡。</p></cb:div>
<lb ed="ZW" n="0108a11"/><cb:div type="commentary"><p xml:id="pZW03p0108a1101">此三，明智與理合有大<anchor xml:id="nkr_note_orig_0108009" n="0108009"/>用。理旣大小不二，外用亦能須彌
<lb ed="ZW" n="0108a12"/>入芥子中<anchor xml:id="nkr_note_orig_0108010" n="0108010"/>。延促彼此，高下往來，例皆<anchor xml:id="nkr_note_orig_0108011" n="0108011"/>然也。妙用無窮，略出
<lb ed="ZW" n="0108a13"/>十五事以示物耳。叡曰：此所辯於神通也。不思議卽是神通，有
<lb ed="ZW" n="0108a14"/>神通非不思議。何者？若減<anchor xml:id="nkr_note_orig_0108012" n="0108012"/>須彌而入芥子，增芥子而受須彌，
<lb ed="ZW" n="0108a15"/>是神通二乘亦有，非不思議。故此中言大小相容而無所增減，遍
<pb ed="ZW" xml:id="ZW03.0025.0109a" n="0109a"/>
<lb ed="ZW" n="0109a01"/>至十方而不動本<anchor xml:id="nkr_note_orig_0109001" n="0109001"/>處。據<anchor xml:id="nkr_note_orig_0109002" n="0109002"/>事而觀，淵不可測<anchor xml:id="nkr_note_orig_0109003" n="0109003"/>，故曰不思議
<lb ed="ZW" n="0109a02"/>也<anchor xml:id="nkr_note_orig_0109004" n="0109004"/>。</p></cb:div>
<lb ed="ZW" n="0109a03"/><cb:div type="orig"><p xml:id="pZW03p0109a0301">是時大迦葉聞說菩薩不可<anchor xml:id="nkr_note_orig_0109005" n="0109005"/>思議解脫法門，歎未曾
<lb ed="ZW" n="0109a04"/>有。謂舍利弗：譬如有人於盲者前現衆色像，非彼所見。
<lb ed="ZW" n="0109a05"/>一切聲聞聞是不可<anchor xml:id="nkr_note_orig_0109006" n="0109006"/>思議解脫法門，不<anchor xml:id="nkr_note_orig_0109007" n="0109007"/>能解了，爲若
<lb ed="ZW" n="0109a06"/>此也。</p></cb:div>
<lb ed="ZW" n="0109a07"/><cb:div type="commentary"><p xml:id="pZW03p0109a0701">此下四，明<anchor xml:id="nkr_note_orig_0109008" n="0109008"/>迦葉抑小揚大，令發大心。文五。此初，傷<anchor xml:id="nkr_note_orig_0109009" n="0109009"/>
<lb ed="ZW" n="0109a08"/>聲聞不解，如盲人也。</p></cb:div>
<lb ed="ZW" n="0109a09"/><cb:div type="orig"><p xml:id="pZW03p0109a0901">智者聞是，其誰不發阿耨多羅三藐三菩提心。</p></cb:div>
<lb ed="ZW" n="0109a10"/><cb:div type="commentary"><p xml:id="pZW03p0109a1001">二，歎智發心也。</p></cb:div>
<lb ed="ZW" n="0109a11"/><cb:div type="orig"><p xml:id="pZW03p0109a1101">我等何爲永絕其根？於此大乘已如敗種。一切聲聞
<lb ed="ZW" n="0109a12"/>聞是不可<anchor xml:id="nkr_note_orig_0109010" n="0109010"/>思議解脫法門，皆應號泣，聲振三千大千世
<lb ed="ZW" n="0109a13"/>界。</p></cb:div>
<lb ed="ZW" n="0109a14"/><cb:div type="commentary"><p xml:id="pZW03p0109a1401">此三，自念絕分，故應號泣<anchor xml:id="nkr_note_orig_0109011" n="0109011"/>。</p></cb:div>
<lb ed="ZW" n="0109a15"/><cb:div type="orig"><p xml:id="pZW03p0109a1501">一切菩薩應大欣慶，頂受此法。</p></cb:div>
<lb ed="ZW" n="0109a16"/><cb:div type="commentary"><p xml:id="pZW03p0109a1601">此四，思彼堪受也。肇曰：迦葉將明大小之殊，抑揚時聽，故
<pb ed="ZW" xml:id="ZW03.0025.0110a" n="0110a"/>
<lb ed="ZW" n="0110a01"/>非分者宜致望絕之泣，已分者宜懷<anchor xml:id="nkr_note_orig_0110001" n="0110001"/>頂受之歡也。</p></cb:div>
<lb ed="ZW" n="0110a02"/><cb:div type="orig"><p xml:id="pZW03p0110a0201">若有菩薩信解不可<anchor xml:id="nkr_note_orig_0110002" n="0110002"/>思議解脫法門者，一切魔衆無
<lb ed="ZW" n="0110a03"/>如之何。</p></cb:div>
<lb ed="ZW" n="0110a04"/><cb:div type="commentary"><p xml:id="pZW03p0110a0401">五，勸<anchor xml:id="nkr_note_orig_0110003" n="0110003"/>信。肇曰：但能信解，魔不能嬈，而況行應者乎！</p></cb:div>
<lb ed="ZW" n="0110a05"/><cb:div type="orig"><p xml:id="pZW03p0110a0501">大迦葉說是語時，三萬二千天子皆發阿耨多羅三藐
<lb ed="ZW" n="0110a06"/>三菩提心。</p></cb:div>
<lb ed="ZW" n="0110a07"/><cb:div type="commentary"><p xml:id="pZW03p0110a0701">此五，明睹斯神力，發大心也。</p></cb:div>
<lb ed="ZW" n="0110a08"/><cb:div type="orig"><p xml:id="pZW03p0110a0801">爾時維摩詰語<anchor xml:id="nkr_note_orig_0110004" n="0110004"/>大迦葉：仁者！十方無量阿僧祇世
<lb ed="ZW" n="0110a09"/>界中作魔王者，多是住不可思議解脫菩薩以方便力敎化
<lb ed="ZW" n="0110a10"/>衆生，現作魔王。</p></cb:div>
<lb ed="ZW" n="0110a11"/><cb:div type="commentary"><p xml:id="pZW03p0110a1101">此<anchor xml:id="nkr_note_orig_0110005" n="0110005"/>六，淨名述成。文四：初正述，二釋所以，三擧喩，四結
<lb ed="ZW" n="0110a12"/>成。初擧二緣，此初，作魔王。肇曰：因迦葉云信解不可<anchor xml:id="nkr_note_orig_0110006" n="0110006"/>思議
<lb ed="ZW" n="0110a13"/>者<anchor xml:id="nkr_note_orig_0110007" n="0110007"/>，魔不能嬈，而十方亦有信解菩薩爲魔所嬈者，將明<anchor xml:id="nkr_note_orig_0110008" n="0110008"/>不思議
<lb ed="ZW" n="0110a14"/>大士所爲自在，欲進始學，故現爲魔王，非魔之<anchor xml:id="nkr_note_orig_0110009" n="0110009"/>所能也。此亦
<lb ed="ZW" n="0110a15"/>明不<anchor xml:id="nkr_note_orig_0110010" n="0110010"/>思議，亦成迦葉言意。</p></cb:div>
<lb ed="ZW" n="0110a16"/><cb:div type="orig"><p xml:id="pZW03p0110a1601">又，迦葉！十方無量菩薩或有人從乞手足耳鼻，頭<anchor xml:id="nkr_note_orig_0110011" n="0110011"/>
<pb ed="ZW" xml:id="ZW03.0025.0111a" n="0111a"/>
<lb ed="ZW" n="0111a01"/>目髓<g ref="#CB18240">𦜩</g><anchor xml:id="nkr_note_orig_0111001" n="0111001"/>，血肉皮骨，聚落城邑，妻子奴婢，象馬車乘，金
<lb ed="ZW" n="0111a02"/>銀琉<anchor xml:id="nkr_note_orig_0111002" n="0111002"/>璃，車磲瑪<anchor xml:id="nkr_note_orig_0111003" n="0111003"/>瑙，珊瑚琥<anchor xml:id="nkr_note_orig_0111004" n="0111004"/>珀，眞珠珂貝，衣服飮
<lb ed="ZW" n="0111a03"/>食，如此乞者，多是住不可<anchor xml:id="nkr_note_orig_0111005" n="0111005"/>思議解脫菩薩以方便力而
<lb ed="ZW" n="0111a04"/>往<anchor xml:id="nkr_note_orig_0111006" n="0111006"/>試之，令其堅固。</p></cb:div>
<lb ed="ZW" n="0111a05"/><cb:div type="commentary"><p xml:id="pZW03p0111a0501">此二，乞以試人。如哥<anchor xml:id="nkr_note_orig_0111007" n="0111007"/>利王割截身體，無我無人，此事理
<lb ed="ZW" n="0111a06"/>俱<anchor xml:id="nkr_note_orig_0111008" n="0111008"/>極，方證聖道，故現試也。</p></cb:div>
<lb ed="ZW" n="0111a07"/><cb:div type="orig"><p xml:id="pZW03p0111a0701">所以者何？住不可思議解脫菩薩有威德力，故行逼
<lb ed="ZW" n="0111a08"/>迫，示諸衆生如是難事。凡夫下劣，無有力勢，不能如是
<lb ed="ZW" n="0111a09"/>逼迫菩薩。</p></cb:div>
<lb ed="ZW" n="0111a10"/><cb:div type="commentary"><p xml:id="pZW03p0111a1001">此二，釋不思議大士內無三毒，有力能試。凡夫及地前二乘
<lb ed="ZW" n="0111a11"/>下劣位人，皆不能也。肇曰：截人手足，離人妻子，強索國財，生其
<lb ed="ZW" n="0111a12"/>憂悲，雖有目前小苦而致永劫之大安。是由深睹人根，輕重相推，
<lb ed="ZW" n="0111a13"/>見近不及遠者，非其所能爲也。</p></cb:div>
<lb ed="ZW" n="0111a14"/><cb:div type="orig"><p xml:id="pZW03p0111a1401">譬如龍象蹴踏，非驢所堪。</p></cb:div>
<lb ed="ZW" n="0111a15"/><cb:div type="commentary"><p xml:id="pZW03p0111a1501">此三，喩也。肇曰：能不能爲喩。象之上者，名曰龍象也。</p></cb:div>
<lb ed="ZW" n="0111a16"/><cb:div type="orig"><p xml:id="pZW03p0111a1601">是名住不可思議解脫菩薩智慧方便之門。</p></cb:div>
<lb ed="ZW" n="0111a17"/><cb:div type="commentary"><p xml:id="pZW03p0111a1701">此四，結。肇曰：智慧遠通，方便近導，異迹所以形<anchor xml:id="nkr_note_orig_0111009" n="0111009"/>衆庶所
<lb ed="ZW" n="0111a18"/>以成。物無不由，而莫之能測。故權智二門，爲不思議之本也。</p></cb:div></cb:div>
<lb ed="ZW" n="0111a19"/>
<pb ed="ZW" xml:id="ZW03.0025.0112a" n="0112a"/>
<lb ed="ZW" n="0112a01"/><cb:div type="other"><cb:mulu type="其他" level="2">觀衆生品第七</cb:mulu><head>觀衆生品第七</head>
<lb ed="ZW" n="0112a02"/>
<lb ed="ZW" n="0112a03"/><p xml:id="pZW03p0112a0301">衆緣生故<anchor xml:id="nkr_note_orig_0112001" n="0112001"/>，理無眞宰。緣之起慈，故目<anchor xml:id="nkr_note_orig_0112002" n="0112002"/>品也。文三：此品
<lb ed="ZW" n="0112a04"/>廣上實疾空觀門，《佛道品》廣上大悲涉假門，《不二法門》、《香<anchor xml:id="nkr_note_orig_0112003" n="0112003"/>
<lb ed="ZW" n="0112a05"/>積品》廣上中觀體用門。</p>
<lb ed="ZW" n="0112a06"/><cb:div type="orig"><p xml:id="pZW03p0112a0601">爾時<name role="" type="person">文殊師利</name>問維摩詰言：菩薩云何觀於衆生？</p></cb:div>
<lb ed="ZW" n="0112a07"/><cb:div type="commentary"><p xml:id="pZW03p0112a0701">此品文二：先明大乘空行成，二明天女散花揀二種解脫證空
<lb ed="ZW" n="0112a08"/>不同<anchor xml:id="nkr_note_orig_0112004" n="0112004"/>。前文有四：一觀衆生空，二空具四無量心，三考<anchor xml:id="nkr_note_orig_0112005" n="0112005"/>善緣之
<lb ed="ZW" n="0112a09"/>可增，四窮惑源之本妄。初文二。此初，問也。肇曰：悲疾大士自
<lb ed="ZW" n="0112a10"/>調之觀，微言幽旨亦備之前文矣。然法相虛玄，非有心之所睹；眞
<lb ed="ZW" n="0112a11"/>觀冥默，非言者之所辯。而云不證涅槃<anchor xml:id="nkr_note_orig_0112006" n="0112006"/>與群生同疾，又現不思
<lb ed="ZW" n="0112a12"/>議其迹無端，或<anchor xml:id="nkr_note_orig_0112007" n="0112007"/>爲魔王逼迫初學，斯皆自調大士之所爲也<anchor xml:id="nkr_note_orig_0112008" n="0112008"/>。
<lb ed="ZW" n="0112a13"/>自調之觀，彼我一空。然其事爲喩<anchor xml:id="nkr_note_orig_0112009" n="0112009"/>，乃<anchor xml:id="nkr_note_orig_0112010" n="0112010"/>更彌甚。至令<anchor xml:id="nkr_note_orig_0112011" n="0112011"/>希宗
<lb ed="ZW" n="0112a14"/>者，或亡言之致；存彼己者，增衆生之見。所以無言之道難爲也。
<lb ed="ZW" n="0112a15"/>近取諸喩，遠況眞觀，以去時人封言之累，故生斯問。</p></cb:div>
<lb ed="ZW" n="0112a16"/><cb:div type="orig"><p xml:id="pZW03p0112a1601">維摩詰言：譬如幻師見所幻人，菩薩觀衆生爲若此。
<pb ed="ZW" xml:id="ZW03.0025.0113a" n="0113a"/>
<lb ed="ZW" n="0113a01"/>如智者見水中月，如鏡中見其面像，如熱<anchor xml:id="nkr_note_orig_0113001" n="0113001"/>時炎<anchor xml:id="nkr_note_orig_0113002" n="0113002"/>，如呼
<lb ed="ZW" n="0113a02"/>聲響<anchor xml:id="nkr_note_orig_0113003" n="0113003"/>，如空中雲，如水聚沫，如水上泡，如芭蕉堅，如電
<lb ed="ZW" n="0113a03"/>久住。</p></cb:div>
<lb ed="ZW" n="0113a04"/><cb:div type="commentary"><p xml:id="pZW03p0113a0401">此上答衆生空。旣爲妄心所變，妄業所牽，妄情所受，離妄則
<lb ed="ZW" n="0113a05"/>眞，故廣假喩顯理也。此初十喩，假有故空也<anchor xml:id="nkr_note_orig_0113004" n="0113004"/>。肇曰：幻師觀
<lb ed="ZW" n="0113a06"/>幻，知其非眞；大士觀衆生，有若此也。生曰：非不<anchor xml:id="nkr_note_orig_0113005" n="0113005"/>有幻人，但
<lb ed="ZW" n="0113a07"/>無實人耳。旣無實人，以悟幻人<anchor xml:id="nkr_note_orig_0113006" n="0113006"/>亦無實矣。苟幻人之不實，衆
<lb ed="ZW" n="0113a08"/>生豈獨實哉。</p></cb:div>
<lb ed="ZW" n="0113a09"/><cb:div type="orig"><p xml:id="pZW03p0113a0901">如第五大，如第六陰<anchor xml:id="nkr_note_orig_0113007" n="0113007"/>，如第七情，如十三入，如十九
<lb ed="ZW" n="0113a10"/>界，菩薩觀衆生爲若此。</p></cb:div>
<lb ed="ZW" n="0113a11"/><cb:div type="commentary"><p xml:id="pZW03p0113a1101">此二，約五法喩本無故空。四大有實，第五本無<anchor xml:id="nkr_note_orig_0113008" n="0113008"/>，餘數亦
<lb ed="ZW" n="0113a12"/>然。肇曰：經有定數<anchor xml:id="nkr_note_orig_0113009" n="0113009"/>。</p></cb:div>
<lb ed="ZW" n="0113a13"/><cb:div type="orig"><p xml:id="pZW03p0113a1301">如無色界色，如燋<anchor xml:id="nkr_note_orig_0113010" n="0113010"/>穀牙。</p></cb:div>
<lb ed="ZW" n="0113a14"/><cb:div type="commentary"><p xml:id="pZW03p0113a1401">此下十五喩，假名故空。</p></cb:div>
<lb ed="ZW" n="0113a15"/><cb:div type="orig"><p xml:id="pZW03p0113a1501">如須陀洹身見，</p></cb:div>
<lb ed="ZW" n="0113a16"/><cb:div type="commentary"><p xml:id="pZW03p0113a1601">此云<anchor xml:id="nkr_note_orig_0113011" n="0113011"/>入流，離五見流入聖道流，故<anchor xml:id="nkr_note_orig_0113012" n="0113012"/>無身見。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0114a" n="0114a"/>
<lb ed="ZW" n="0114a01"/><cb:div type="orig"><p xml:id="pZW03p0114a0101">如阿那含入胎，</p></cb:div>
<lb ed="ZW" n="0114a02"/><cb:div type="commentary"><p xml:id="pZW03p0114a0201">此云不來，不受欲界胎生也。</p></cb:div>
<lb ed="ZW" n="0114a03"/><cb:div type="orig"><p xml:id="pZW03p0114a0301">如阿羅漢三毒，</p></cb:div>
<lb ed="ZW" n="0114a04"/><cb:div type="commentary"><p xml:id="pZW03p0114a0401">此云煞賊，煞三毒也<anchor xml:id="nkr_note_orig_0114001" n="0114001"/>。</p></cb:div>
<lb ed="ZW" n="0114a05"/><cb:div type="orig"><p xml:id="pZW03p0114a0501">如得<anchor xml:id="nkr_note_orig_0114002" n="0114002"/>忍菩薩貪恚毀禁，</p></cb:div>
<lb ed="ZW" n="0114a06"/><cb:div type="commentary"><p xml:id="pZW03p0114a0601">肇曰：七住得無生忍，心結永除，況毀禁粗<anchor xml:id="nkr_note_orig_0114003" n="0114003"/>事。</p></cb:div>
<lb ed="ZW" n="0114a07"/><cb:div type="orig"><p xml:id="pZW03p0114a0701">如佛煩惱習，</p></cb:div>
<lb ed="ZW" n="0114a08"/><cb:div type="commentary"><p xml:id="pZW03p0114a0801">肇曰：唯有如來，結習永盡。</p></cb:div>
<lb ed="ZW" n="0114a09"/><cb:div type="orig"><p xml:id="pZW03p0114a0901">如盲者見色，如入滅盡定出入息，如空中鳥迹，如石
<lb ed="ZW" n="0114a10"/>女兒，如化人煩惱，</p></cb:div>
<lb ed="ZW" n="0114a11"/><cb:div type="commentary"><p xml:id="pZW03p0114a1101">肇曰：心馳動於內，息出入於外。心相旣滅，故息無出入
<lb ed="ZW" n="0114a12"/>也<anchor xml:id="nkr_note_orig_0114004" n="0114004"/>。</p></cb:div>
<lb ed="ZW" n="0114a13"/><cb:div type="orig"><p xml:id="pZW03p0114a1301">如夢所見已悟，如滅度者受身，</p></cb:div>
<lb ed="ZW" n="0114a14"/><cb:div type="commentary"><p xml:id="pZW03p0114a1401">肇曰：未有入涅槃<anchor xml:id="nkr_note_orig_0114005" n="0114005"/>而復受身者。</p></cb:div>
<lb ed="ZW" n="0114a15"/><cb:div type="orig"><p xml:id="pZW03p0114a1501">如無因<anchor xml:id="nkr_note_orig_0114006" n="0114006"/>之火，菩薩觀衆生爲若此。</p></cb:div>
<lb ed="ZW" n="0114a16"/><cb:div type="commentary"><p xml:id="pZW03p0114a1601">肇曰：火必因鑽。</p></cb:div>
<lb ed="ZW" n="0114a17"/><cb:div type="orig"><p xml:id="pZW03p0114a1701"><name role="" type="person">文殊師利</name>言：若菩薩作是觀者，云何行慈？</p></cb:div>
<lb ed="ZW" n="0114a18"/><cb:div type="commentary"><p xml:id="pZW03p0114a1801">此二，「文殊」下明大乘空具四無量也。《大品》云：般若雖空，
<lb ed="ZW" n="0114a19"/>一心具足萬行。若小乘空，但斷惑而已。初<anchor xml:id="nkr_note_orig_0114007" n="0114007"/>文二，此初<anchor xml:id="nkr_note_orig_0114008" n="0114008"/>，問
<lb ed="ZW" n="0114a20"/>也。肇曰：慈以衆生爲緣。若無衆生，慈心何寄乎？明眞慈無緣
<pb ed="ZW" xml:id="ZW03.0025.0115a" n="0115a"/>
<lb ed="ZW" n="0115a01"/>而不離緣，成上無相眞慈義也。</p></cb:div>
<lb ed="ZW" n="0115a02"/><cb:div type="orig"><p xml:id="pZW03p0115a0201">維摩詰言：菩薩作是觀已，自念我當爲衆生說如斯
<lb ed="ZW" n="0115a03"/>法，是卽<anchor xml:id="nkr_note_orig_0115001" n="0115001"/>眞實慈也。</p></cb:div>
<lb ed="ZW" n="0115a04"/><cb:div type="commentary"><p xml:id="pZW03p0115a0401">此二，淨名答。文二：初標答，二廣釋。此初也。慈名「與
<lb ed="ZW" n="0115a05"/>樂」。法身常樂，衆生共有，由迷我相，計著生死。大士爲說我人
<lb ed="ZW" n="0115a06"/>本空，衆生如幻，令見法身，名眞與樂。可謂眞慈。豈比夫衣食哺
<lb ed="ZW" n="0115a07"/>養，人天<anchor xml:id="nkr_note_orig_0115002" n="0115002"/>樂果，二乘涅槃，爲至樂哉，爲眞慈哉。</p></cb:div>
<lb ed="ZW" n="0115a08"/><cb:div type="orig"><p xml:id="pZW03p0115a0801">行寂滅慈，無所生故。行不熱<anchor xml:id="nkr_note_orig_0115003" n="0115003"/>慈,無煩惱故。</p></cb:div>
<lb ed="ZW" n="0115a09"/><cb:div type="commentary"><p xml:id="pZW03p0115a0901">此二，廣就萬行明慈。若能令彼悟衆生空，得無生忍，萬行寂
<lb ed="ZW" n="0115a10"/>滅，卽是與寂滅慈也。已下萬行皆因悟理，理悟卽萬德自圓、法身
<lb ed="ZW" n="0115a11"/>常樂，故名慈也<anchor xml:id="nkr_note_orig_0115004" n="0115004"/>。不熱慈者，旣<anchor xml:id="nkr_note_orig_0115005" n="0115005"/>證無生，離<anchor xml:id="nkr_note_orig_0115006" n="0115006"/>煩惱熱也。</p></cb:div>
<lb ed="ZW" n="0115a12"/><cb:div type="orig"><p xml:id="pZW03p0115a1201">行等之慈，等三世故。</p></cb:div>
<lb ed="ZW" n="0115a13"/><cb:div type="commentary"><p xml:id="pZW03p0115a1301">有生滅也，三世殊途；無生滅也，三世自等也<anchor xml:id="nkr_note_orig_0115007" n="0115007"/>。</p></cb:div>
<lb ed="ZW" n="0115a14"/><cb:div type="orig"><p xml:id="pZW03p0115a1401">行無諍慈，無所起故。</p></cb:div>
<lb ed="ZW" n="0115a15"/><cb:div type="commentary"><p xml:id="pZW03p0115a1501">旣證法性一如無諍，煩惱諸邊無所起也<anchor xml:id="nkr_note_orig_0115008" n="0115008"/>。</p></cb:div>
<lb ed="ZW" n="0115a16"/><cb:div type="orig"><p xml:id="pZW03p0115a1601">行不二慈，內外不合故。</p></cb:div>
<lb ed="ZW" n="0115a17"/><cb:div type="commentary"><p xml:id="pZW03p0115a1701">旣證無相，內外自空，故不合也。</p></cb:div>
<lb ed="ZW" n="0115a18"/><cb:div type="orig"><p xml:id="pZW03p0115a1801">行不壞<anchor xml:id="nkr_note_orig_0115009" n="0115009"/>慈，畢竟盡故。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0116a" n="0116a"/>
<lb ed="ZW" n="0116a01"/><cb:div type="commentary"><p xml:id="pZW03p0116a0101">旣得無生，煩惱永寂，萬行眞常，故不退壞<anchor xml:id="nkr_note_orig_0116001" n="0116001"/>。</p></cb:div>
<lb ed="ZW" n="0116a02"/><cb:div type="orig"><p xml:id="pZW03p0116a0201">行堅固慈，心無毀故。</p></cb:div>
<lb ed="ZW" n="0116a03"/><cb:div type="commentary"><p xml:id="pZW03p0116a0301">旣悟無<anchor xml:id="nkr_note_orig_0116002" n="0116002"/>生，眞心無<anchor xml:id="nkr_note_orig_0116003" n="0116003"/>毀也。</p></cb:div>
<lb ed="ZW" n="0116a04"/><cb:div type="orig"><p xml:id="pZW03p0116a0401">行淸淨慈，諸法性淨故。</p></cb:div>
<lb ed="ZW" n="0116a05"/><cb:div type="commentary"><p xml:id="pZW03p0116a0501">照本無生，法身自淨。</p></cb:div>
<lb ed="ZW" n="0116a06"/><cb:div type="orig"><p xml:id="pZW03p0116a0601">行無邊慈，如虛空故。</p></cb:div>
<lb ed="ZW" n="0116a07"/><cb:div type="commentary"><p xml:id="pZW03p0116a0701">取相故功德有邊，證無相故空無邊也。</p></cb:div>
<lb ed="ZW" n="0116a08"/><cb:div type="orig"><p xml:id="pZW03p0116a0801">行阿羅漢慈，破結賊故。</p></cb:div>
<lb ed="ZW" n="0116a09"/><cb:div type="commentary"><p xml:id="pZW03p0116a0901">阿羅漢，此云煞賊。得無生忍，結賊自喪也<anchor xml:id="nkr_note_orig_0116004" n="0116004"/>。</p></cb:div>
<lb ed="ZW" n="0116a10"/><cb:div type="orig"><p xml:id="pZW03p0116a1001">行菩薩慈，安衆生故。</p></cb:div>
<lb ed="ZW" n="0116a11"/><cb:div type="commentary"><p xml:id="pZW03p0116a1101">旣得無生，行無緣慈能利一切。</p></cb:div>
<lb ed="ZW" n="0116a12"/><cb:div type="orig"><p xml:id="pZW03p0116a1201">行如來慈，得如相故。</p></cb:div>
<lb ed="ZW" n="0116a13"/><cb:div type="commentary"><p xml:id="pZW03p0116a1301">旣悟法身去來相如，令悟如相，名如來慈。</p></cb:div>
<lb ed="ZW" n="0116a14"/><cb:div type="orig"><p xml:id="pZW03p0116a1401">行佛之慈，覺衆生故。</p></cb:div>
<lb ed="ZW" n="0116a15"/><cb:div type="commentary"><p xml:id="pZW03p0116a1501">旣自覺無生，必能覺未覺者。</p></cb:div>
<lb ed="ZW" n="0116a16"/><cb:div type="orig"><p xml:id="pZW03p0116a1601">行自然慈，無因得故。</p></cb:div>
<lb ed="ZW" n="0116a17"/><cb:div type="commentary"><p xml:id="pZW03p0116a1701">法身眞常，妄惑所覆，除妄修因，非眞要修。</p></cb:div>
<lb ed="ZW" n="0116a18"/><cb:div type="orig"><p xml:id="pZW03p0116a1801">行菩提慈，等一味故。</p></cb:div>
<lb ed="ZW" n="0116a19"/><cb:div type="commentary"><p xml:id="pZW03p0116a1901">菩提無相<anchor xml:id="nkr_note_orig_0116005" n="0116005"/>，怨親平等，故一味也。</p></cb:div>
<lb ed="ZW" n="0116a20"/><cb:div type="orig"><p xml:id="pZW03p0116a2001">行無等慈，斷諸愛故。</p></cb:div>
<lb ed="ZW" n="0116a21"/><cb:div type="commentary"><p xml:id="pZW03p0116a2101">旣證法身，超然絕待，離愛著也。</p></cb:div>
<lb ed="ZW" n="0116a22"/><cb:div type="orig"><p xml:id="pZW03p0116a2201">行大悲慈，導以大乘故。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0117a" n="0117a"/>
<lb ed="ZW" n="0117a01"/><cb:div type="commentary"><p xml:id="pZW03p0117a0101">令悟無生，超度<anchor xml:id="nkr_note_orig_0117001" n="0117001"/>衆苦，名大乘也。</p></cb:div>
<lb ed="ZW" n="0117a02"/><cb:div type="orig"><p xml:id="pZW03p0117a0201">行無厭慈，觀空無我故。</p></cb:div>
<lb ed="ZW" n="0117a03"/><cb:div type="commentary"><p xml:id="pZW03p0117a0301">旣亡彼我，疲厭永<anchor xml:id="nkr_note_orig_0117002" n="0117002"/>絕，與樂濟人，不休息也。</p></cb:div>
<lb ed="ZW" n="0117a04"/><cb:div type="orig"><p xml:id="pZW03p0117a0401">行法施慈，無遺惜故。</p></cb:div>
<lb ed="ZW" n="0117a05"/><cb:div type="commentary"><p xml:id="pZW03p0117a0501">令悟眞空，名爲法施。理含<anchor xml:id="nkr_note_orig_0117003" n="0117003"/>萬德，故無遺惜。</p></cb:div>
<lb ed="ZW" n="0117a06"/><cb:div type="orig"><p xml:id="pZW03p0117a0601">行持戒慈，化毀禁故。</p></cb:div>
<lb ed="ZW" n="0117a07"/><cb:div type="commentary"><p xml:id="pZW03p0117a0701">悟空法身尸羅自淨。悲願旣滿，能化毀禁。</p></cb:div>
<lb ed="ZW" n="0117a08"/><cb:div type="orig"><p xml:id="pZW03p0117a0801">行忍辱慈，護彼我故。</p></cb:div>
<lb ed="ZW" n="0117a09"/><cb:div type="commentary"><p xml:id="pZW03p0117a0901">諦見無生，彼我自絕，誰云彼辱，孰是我忍。</p></cb:div>
<lb ed="ZW" n="0117a10"/><cb:div type="orig"><p xml:id="pZW03p0117a1001">行精進慈，荷負衆生故。</p></cb:div>
<lb ed="ZW" n="0117a11"/><cb:div type="commentary"><p xml:id="pZW03p0117a1101">有我則疲於化人，無生則荷物不倦也<anchor xml:id="nkr_note_orig_0117004" n="0117004"/>。</p></cb:div>
<lb ed="ZW" n="0117a12"/><cb:div type="orig"><p xml:id="pZW03p0117a1201">行禪定慈，不受味故。</p></cb:div>
<lb ed="ZW" n="0117a13"/><cb:div type="commentary"><p xml:id="pZW03p0117a1301">攝心住禪，禪悅爲味。悟心無生，味無味也。</p></cb:div>
<lb ed="ZW" n="0117a14"/><cb:div type="orig"><p xml:id="pZW03p0117a1401">行智慧慈，無不知時故。</p></cb:div>
<lb ed="ZW" n="0117a15"/><cb:div type="commentary"><p xml:id="pZW03p0117a1501">無生正觀，了本妄除。對病皆藥，悉知時故。</p></cb:div>
<lb ed="ZW" n="0117a16"/><cb:div type="orig"><p xml:id="pZW03p0117a1601">行方便慈，一切示現故。</p></cb:div>
<lb ed="ZW" n="0117a17"/><cb:div type="commentary"><p xml:id="pZW03p0117a1701">旣證無相法身，故能隨物現相也<anchor xml:id="nkr_note_orig_0117005" n="0117005"/>。</p></cb:div>
<lb ed="ZW" n="0117a18"/><cb:div type="orig"><p xml:id="pZW03p0117a1801">行無隱慈，直<anchor xml:id="nkr_note_orig_0117006" n="0117006"/>心淸淨故。</p></cb:div>
<lb ed="ZW" n="0117a19"/><cb:div type="commentary"><p xml:id="pZW03p0117a1901">中道正觀，理無曲隱，永離二邊，故云直<anchor xml:id="nkr_note_orig_0117007" n="0117007"/>心。</p></cb:div>
<lb ed="ZW" n="0117a20"/><cb:div type="orig"><p xml:id="pZW03p0117a2001">行深心慈，無雜行故。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0118a" n="0118a"/>
<lb ed="ZW" n="0118a01"/><cb:div type="commentary"><p xml:id="pZW03p0118a0101">無生正觀，唯趣<anchor xml:id="nkr_note_orig_0118001" n="0118001"/>佛行，不雜<anchor xml:id="nkr_note_orig_0118002" n="0118002"/>二乘<anchor xml:id="nkr_note_orig_0118003" n="0118003"/>。</p></cb:div>
<lb ed="ZW" n="0118a02"/><cb:div type="orig"><p xml:id="pZW03p0118a0201">行無誑慈，不虛假故。</p></cb:div>
<lb ed="ZW" n="0118a03"/><cb:div type="commentary"><p xml:id="pZW03p0118a0301">觀空見眞，稱理無虛也。</p></cb:div>
<lb ed="ZW" n="0118a04"/><cb:div type="orig"><p xml:id="pZW03p0118a0401">行安樂慈，令得佛樂故。</p></cb:div>
<lb ed="ZW" n="0118a05"/><cb:div type="commentary"><p xml:id="pZW03p0118a0501">無生正觀，必得佛果。什曰：梵本云住涅槃樂也。</p></cb:div>
<lb ed="ZW" n="0118a06"/><cb:div type="orig"><p xml:id="pZW03p0118a0601">菩薩之慈，爲若此也。</p></cb:div>
<lb ed="ZW" n="0118a07"/><cb:div type="commentary"><p xml:id="pZW03p0118a0701">結也。上慈名雖殊，俱出正觀。經云：般若雖空，一心具足萬
<lb ed="ZW" n="0118a08"/>行。是爲說法空，令悟萬行，得菩提樂，名菩薩慈。</p></cb:div>
<lb ed="ZW" n="0118a09"/><cb:div type="orig"><p xml:id="pZW03p0118a0901"><name role="" type="person">文殊師利</name>又問：何謂爲悲？答曰：菩薩所作功德，皆
<lb ed="ZW" n="0118a10"/>與一切衆生共之。</p></cb:div>
<lb ed="ZW" n="0118a11"/><cb:div type="commentary"><p xml:id="pZW03p0118a1101">二，問答悲也。肇曰：哀彼長苦，不自計身。所積衆德，願與
<lb ed="ZW" n="0118a12"/>一切。先人後己，大悲之行。</p></cb:div>
<lb ed="ZW" n="0118a13"/><cb:div type="orig"><p xml:id="pZW03p0118a1301">何謂爲喜？答曰：有所<anchor xml:id="nkr_note_orig_0118004" n="0118004"/>饒益，歡喜無悔。</p></cb:div>
<lb ed="ZW" n="0118a14"/><cb:div type="commentary"><p xml:id="pZW03p0118a1401">三，問答喜也<anchor xml:id="nkr_note_orig_0118005" n="0118005"/>。肇曰：自得法利，與衆<anchor xml:id="nkr_note_orig_0118006" n="0118006"/>同歡<anchor xml:id="nkr_note_orig_0118007" n="0118007"/>，欣於彼己
<lb ed="ZW" n="0118a15"/>俱得法悅，謂之喜也。</p></cb:div>
<lb ed="ZW" n="0118a16"/><cb:div type="orig"><p xml:id="pZW03p0118a1601">何謂爲捨？答曰：所作福祐，無所悕<anchor xml:id="nkr_note_orig_0118008" n="0118008"/>望。</p></cb:div>
<lb ed="ZW" n="0118a17"/><cb:div type="commentary"><p xml:id="pZW03p0118a1701">四，問答捨也<anchor xml:id="nkr_note_orig_0118009" n="0118009"/>。肇曰：大悲苦行，憂以之生；慈喜樂行，喜以
<lb ed="ZW" n="0118a18"/>之生。憂喜旣陳，則愛惡微起，是以行者捨苦樂行，平<anchor xml:id="nkr_note_orig_0118010" n="0118010"/>觀衆生。
<pb ed="ZW" xml:id="ZW03.0025.0119a" n="0119a"/>
<lb ed="ZW" n="0119a01"/>大乘正捨，行報俱亡，故無所悕<anchor xml:id="nkr_note_orig_0119001" n="0119001"/>望也。三等俱無相無緣，與慈
<lb ed="ZW" n="0119a02"/>同行。慈行旣備，類之可知。</p></cb:div>
<lb ed="ZW" n="0119a03"/><cb:div type="orig"><p xml:id="pZW03p0119a0301"><name role="" type="person">文殊師利</name>又問：生死有畏。菩薩當何所依？</p></cb:div>
<lb ed="ZW" n="0119a04"/><cb:div type="commentary"><p xml:id="pZW03p0119a0401">此三，六重問答，本積善之可增。復次，菩薩空行化物度人。
<lb ed="ZW" n="0119a05"/>故次問弘<anchor xml:id="nkr_note_orig_0119002" n="0119002"/>誓令堅固也。四弘誓願，文卽爲四。此初，二問答衆
<lb ed="ZW" n="0119a06"/>生無邊誓願度也。肇曰：生死爲畏，畏莫之大。悲疾大士何所依
<lb ed="ZW" n="0119a07"/>恃，而能永處生死、不以爲畏乎？</p></cb:div>
<lb ed="ZW" n="0119a08"/><cb:div type="orig"><p xml:id="pZW03p0119a0801">維摩詰言：菩薩於生死畏中，當依如來功德之力。</p></cb:div>
<lb ed="ZW" n="0119a09"/><cb:div type="commentary"><p xml:id="pZW03p0119a0901">二，答也<anchor xml:id="nkr_note_orig_0119003" n="0119003"/>。肇曰：生死之畏，二乘所難。自不依如來功德力
<lb ed="ZW" n="0119a10"/>者，孰能處之！什曰：亦以念爲依，亦以求趣爲依。又解：上云<anchor xml:id="nkr_note_orig_0119004" n="0119004"/>
<lb ed="ZW" n="0119a11"/>菩薩行成，皆是諸佛威神之所建立也<anchor xml:id="nkr_note_orig_0119005" n="0119005"/>。</p></cb:div>
<lb ed="ZW" n="0119a12"/><cb:div type="orig"><p xml:id="pZW03p0119a1201"><name role="" type="person">文殊師利</name>又問：菩薩欲依如來功德之力，當於何住？</p></cb:div>
<lb ed="ZW" n="0119a13"/><cb:div type="commentary"><p xml:id="pZW03p0119a1301">二問也。</p></cb:div>
<lb ed="ZW" n="0119a14"/><cb:div type="orig"><p xml:id="pZW03p0119a1401">答曰：菩薩欲依如來功德力者，當住度脫一切衆生。</p></cb:div>
<lb ed="ZW" n="0119a15"/><cb:div type="commentary"><p xml:id="pZW03p0119a1501">二答也。肇曰：住化一切，則其心廣大。廣大其心，則所之無
<lb ed="ZW" n="0119a16"/>難。此住佛功德力之謂也。又解：住大悲心，諸佛護念。</p></cb:div>
<lb ed="ZW" n="0119a17"/><cb:div type="orig"><p xml:id="pZW03p0119a1701">又問：欲度衆生，當何所除？</p></cb:div>
<lb ed="ZW" n="0119a18"/><cb:div type="commentary"><p xml:id="pZW03p0119a1801">二問也。</p></cb:div>
<lb ed="ZW" n="0119a19"/><cb:div type="orig"><p xml:id="pZW03p0119a1901">答曰：欲度衆生，除其煩惱。</p></cb:div>
<lb ed="ZW" n="0119a20"/><cb:div type="commentary"><p xml:id="pZW03p0119a2001">二答也。此二，明煩惱無邊，誓願斷也。濟物之大，斷惑爲
<lb ed="ZW" n="0119a21"/>先。惑因旣亡，生死自度。</p></cb:div>
<lb ed="ZW" n="0119a22"/><cb:div type="orig"><p xml:id="pZW03p0119a2201">又問：欲除煩惱，當何所行？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0120a" n="0120a"/>
<lb ed="ZW" n="0120a01"/><cb:div type="commentary"><p xml:id="pZW03p0120a0101">問也。</p></cb:div>
<lb ed="ZW" n="0120a02"/><cb:div type="orig"><p xml:id="pZW03p0120a0201">答曰：當行正念。</p></cb:div>
<lb ed="ZW" n="0120a03"/><cb:div type="commentary"><p xml:id="pZW03p0120a0301">答也。此三，善法無邊誓願學。生曰：夫有煩惱出於惑情耳。
<lb ed="ZW" n="0120a04"/>便應觀察法理以遣之也。然始觀之時，見理未明，心不住理，要須
<lb ed="ZW" n="0120a05"/>念力，然後得觀也<anchor xml:id="nkr_note_orig_0120001" n="0120001"/>。又解：始於正念，終圓萬善。又解：萬善<anchor xml:id="nkr_note_orig_0120002" n="0120002"/>
<lb ed="ZW" n="0120a06"/>不邪，皆正念也。</p></cb:div>
<lb ed="ZW" n="0120a07"/><cb:div type="orig"><p xml:id="pZW03p0120a0701">又問：云何行於正念？</p></cb:div>
<lb ed="ZW" n="0120a08"/><cb:div type="commentary"><p xml:id="pZW03p0120a0801">問也。</p></cb:div>
<lb ed="ZW" n="0120a09"/><cb:div type="orig"><p xml:id="pZW03p0120a0901">答曰：當行不生不滅。</p></cb:div>
<lb ed="ZW" n="0120a10"/><cb:div type="commentary"><p xml:id="pZW03p0120a1001">答也。此下二問答。無上佛道誓願成也。不善永息，善法圓
<lb ed="ZW" n="0120a11"/>滿，佛道成也。肇曰：正念謂正心念法。審其善惡，善者增而不
<lb ed="ZW" n="0120a12"/>滅，惡者滅令<anchor xml:id="nkr_note_orig_0120003" n="0120003"/>不生。</p></cb:div>
<lb ed="ZW" n="0120a13"/><cb:div type="orig"><p xml:id="pZW03p0120a1301">又問：何法不生？何法不滅？答曰：不善不生，善法
<lb ed="ZW" n="0120a14"/>不滅。</p></cb:div>
<lb ed="ZW" n="0120a15"/><cb:div type="commentary"><p xml:id="pZW03p0120a1501">問<anchor xml:id="nkr_note_orig_0120004" n="0120004"/>答成上可見。</p></cb:div>
<lb ed="ZW" n="0120a16"/><cb:div type="orig"><p xml:id="pZW03p0120a1601">又問：善、不善，孰爲本？</p></cb:div>
<lb ed="ZW" n="0120a17"/><cb:div type="commentary"><p xml:id="pZW03p0120a1701">此四，六重問答。窮惑源之本妄，悟妄卽自性空矣。不同二
<lb ed="ZW" n="0120a18"/>乘斷惑證空。惑次第配五住煩惱，理亦可然，隨文亦好。此問
<lb ed="ZW" n="0120a19"/>二<anchor xml:id="nkr_note_orig_0120005" n="0120005"/>也。肇曰：旣知善之可生，惡之可滅，將兩捨以求宗，故逆尋
<lb ed="ZW" n="0120a20"/>其本也。生曰：一善一惡者迭爲根本，永無制也。要當求其大原
<lb ed="ZW" n="0120a21"/>而觀之者，然後制<anchor xml:id="nkr_note_orig_0120006" n="0120006"/>矣。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0121a" n="0121a"/>
<lb ed="ZW" n="0121a01"/><cb:div type="orig"><p xml:id="pZW03p0121a0101">答曰：身爲本。</p></cb:div>
<lb ed="ZW" n="0121a02"/><cb:div type="commentary"><p xml:id="pZW03p0121a0201">答也<anchor xml:id="nkr_note_orig_0121001" n="0121001"/>。肇曰：善<anchor xml:id="nkr_note_orig_0121002" n="0121002"/>惡之行，非身不生。生曰：所以爲善惡
<lb ed="ZW" n="0121a03"/>者，爲身故也。又云：見一處住地煩惱也。</p></cb:div>
<lb ed="ZW" n="0121a04"/><cb:div type="orig"><p xml:id="pZW03p0121a0401">又問：身孰爲本？答曰<anchor xml:id="nkr_note_orig_0121003" n="0121003"/>：欲貪爲本。</p></cb:div>
<lb ed="ZW" n="0121a05"/><cb:div type="commentary"><p xml:id="pZW03p0121a0501">二，問答也<anchor xml:id="nkr_note_orig_0121004" n="0121004"/>。肇曰：愛<anchor xml:id="nkr_note_orig_0121005" n="0121005"/>爲生本，長衆結縛。凡在有身，靡
<lb ed="ZW" n="0121a06"/>不由之。又云：欲愛住地也。</p></cb:div>
<lb ed="ZW" n="0121a07"/><cb:div type="orig"><p xml:id="pZW03p0121a0701">又問：欲貪孰爲本？答曰：虛妄分別爲本。</p></cb:div>
<lb ed="ZW" n="0121a08"/><cb:div type="commentary"><p xml:id="pZW03p0121a0801">三，問答也。肇曰：法無美惡，虛妄分別謂是美惡。美惡旣
<lb ed="ZW" n="0121a09"/>形，則<anchor xml:id="nkr_note_orig_0121006" n="0121006"/>貪慾是<anchor xml:id="nkr_note_orig_0121007" n="0121007"/>生也。又云：色愛住地也。</p></cb:div>
<lb ed="ZW" n="0121a10"/><cb:div type="orig"><p xml:id="pZW03p0121a1001">又問：虛妄分別孰爲本？答曰：顚倒想爲本。</p></cb:div>
<lb ed="ZW" n="0121a11"/><cb:div type="commentary"><p xml:id="pZW03p0121a1101">四，問答也。肇曰：法本非有，倒想爲有。旣以爲有，然後適
<lb ed="ZW" n="0121a12"/>其美惡，謂之分別。又云：有愛住<anchor xml:id="nkr_note_orig_0121008" n="0121008"/>地也。</p></cb:div>
<lb ed="ZW" n="0121a13"/><cb:div type="orig"><p xml:id="pZW03p0121a1301">又問：顚倒想孰爲本？答曰：無住爲本。</p></cb:div>
<lb ed="ZW" n="0121a14"/><cb:div type="commentary"><p xml:id="pZW03p0121a1401">此五，問答也。無明住地，妄心構立，無別依住<anchor xml:id="nkr_note_orig_0121009" n="0121009"/>，故名無<anchor xml:id="nkr_note_orig_0121010" n="0121010"/>
<lb ed="ZW" n="0121a15"/>住。肇曰：心猶水也。靜則有照，動則無鑒。癡愛所濁，邪風所
<lb ed="ZW" n="0121a16"/>扇，湧溢波蕩，未始暫住。以此觀法，何住不倒<anchor xml:id="nkr_note_orig_0121011" n="0121011"/>。譬臨面湧泉而
<pb ed="ZW" xml:id="ZW03.0025.0122a" n="0122a"/>
<lb ed="ZW" n="0122a01"/>責以本狀者，未之有也。倒想之興，本乎不住，義存於<anchor xml:id="nkr_note_orig_0122001" n="0122001"/>此乎<anchor xml:id="nkr_note_orig_0122002" n="0122002"/>？</p></cb:div>
<lb ed="ZW" n="0122a02"/><cb:div type="orig"><p xml:id="pZW03p0122a0201">又問：無住孰爲本？答曰：無住則無本。</p></cb:div>
<lb ed="ZW" n="0122a03"/><cb:div type="commentary"><p xml:id="pZW03p0122a0301">此窮無，明<anchor xml:id="nkr_note_orig_0122003" n="0122003"/>無依本也。肇曰：若以心動爲本，則有有相。
<lb ed="ZW" n="0122a04"/>理極初動，更無本也。若以無法爲本，則有因無<anchor xml:id="nkr_note_orig_0122004" n="0122004"/>生。無不因無
<lb ed="ZW" n="0122a05"/>故，更無本。</p></cb:div>
<lb ed="ZW" n="0122a06"/><cb:div type="orig"><p xml:id="pZW03p0122a0601"><name role="" type="person">文殊師利</name>！從無住本立一切法。</p></cb:div>
<lb ed="ZW" n="0122a07"/><cb:div type="commentary"><p xml:id="pZW03p0122a0701">此明一切法<anchor xml:id="nkr_note_orig_0122005" n="0122005"/>妄也。肇曰：無住故倒想，倒想故分別，分別
<lb ed="ZW" n="0122a08"/>故貪慾，貪慾故有身。旣有身也，則善惡並陳。善惡旣陳，則萬法
<lb ed="ZW" n="0122a09"/>斯起，自茲已往，言數不能盡也。若善得本，則衆末<anchor xml:id="nkr_note_orig_0122006" n="0122006"/>可除矣。</p></cb:div>
<lb ed="ZW" n="0122a10"/><cb:div type="orig"><p xml:id="pZW03p0122a1001">時維摩詰室有一天女，見諸大人聞所說法，便現其<anchor xml:id="nkr_note_orig_0122007" n="0122007"/>
<lb ed="ZW" n="0122a11"/>身，卽以天花散諸菩薩，大弟子上。</p></cb:div>
<lb ed="ZW" n="0122a12"/><cb:div type="commentary"><p xml:id="pZW03p0122a1201">此下第二明天女、大士、身子。小乘論二種<anchor xml:id="nkr_note_orig_0122008" n="0122008"/>解脫證用不
<lb ed="ZW" n="0122a13"/>同。委曲料<anchor xml:id="nkr_note_orig_0122009" n="0122009"/>簡<anchor xml:id="nkr_note_orig_0122010" n="0122010"/>，知大小之懸殊，便<anchor xml:id="nkr_note_orig_0122011" n="0122011"/>歸宗矣。大文分七：一、
<lb ed="ZW" n="0122a14"/>明二種解脫習盡不同。二、「止<anchor xml:id="nkr_note_orig_0122012" n="0122012"/>此室」下約理明卽、不卽<anchor xml:id="nkr_note_orig_0122013" n="0122013"/>異。
<pb ed="ZW" xml:id="ZW03.0025.0123a" n="0123a"/>
<lb ed="ZW" n="0123a01"/>三、「於三乘」下約敎明乘無乘<anchor xml:id="nkr_note_orig_0123001" n="0123001"/>異。四、「轉女身<anchor xml:id="nkr_note_orig_0123002" n="0123002"/>」下就相明轉、
<lb ed="ZW" n="0123a02"/>不轉異。五、「沒生」下就報明生滅、不生滅<anchor xml:id="nkr_note_orig_0123003" n="0123003"/>異。六、「久<anchor xml:id="nkr_note_orig_0123004" n="0123004"/>如」
<lb ed="ZW" n="0123a03"/>下就修明得、不得異。七、淨名述其本迹。初文有七：第一散花供
<lb ed="ZW" n="0123a04"/>養，二、有墮、不墮，三、神力去花，四、天問所以，五、答不如法，六、彈訶
<lb ed="ZW" n="0123a05"/>解脫<anchor xml:id="nkr_note_orig_0123005" n="0123005"/>釋，七、結惑盡不同。此初也。肇曰：天女卽法身大士，常
<lb ed="ZW" n="0123a06"/>與淨名共弘大乘不思議<anchor xml:id="nkr_note_orig_0123006" n="0123006"/>道，故現爲宅神，同處一室。見大衆
<lb ed="ZW" n="0123a07"/>集，聞所說<anchor xml:id="nkr_note_orig_0123007" n="0123007"/>法，故現身散花，欲以生論也<anchor xml:id="nkr_note_orig_0123008" n="0123008"/>。</p></cb:div>
<lb ed="ZW" n="0123a08"/><cb:div type="orig"><p xml:id="pZW03p0123a0801">花至諸菩薩卽皆墮落，至大弟子便著不墮。</p></cb:div>
<lb ed="ZW" n="0123a09"/><cb:div type="commentary"><p xml:id="pZW03p0123a0901">二者有墮，不墮。生曰：雖天力使然，而招之自有在矣。</p></cb:div>
<lb ed="ZW" n="0123a10"/><cb:div type="orig"><p xml:id="pZW03p0123a1001">一切弟子神力去<anchor xml:id="nkr_note_orig_0123009" n="0123009"/>花，不能令去。</p></cb:div>
<lb ed="ZW" n="0123a11"/><cb:div type="commentary"><p xml:id="pZW03p0123a1101">三，去花也。肇曰：將辨<anchor xml:id="nkr_note_orig_0123010" n="0123010"/>大小之殊，故使花<anchor xml:id="nkr_note_orig_0123011" n="0123011"/>若此<anchor xml:id="nkr_note_orig_0123012" n="0123012"/>。</p></cb:div>
<lb ed="ZW" n="0123a12"/><cb:div type="orig"><p xml:id="pZW03p0123a1201">爾時天<anchor xml:id="nkr_note_orig_0123013" n="0123013"/>問舍利弗：何故去花？</p></cb:div>
<lb ed="ZW" n="0123a13"/><cb:div type="commentary"><p xml:id="pZW03p0123a1301">四，問去花意。</p></cb:div>
<lb ed="ZW" n="0123a14"/><cb:div type="orig"><p xml:id="pZW03p0123a1401">答曰：此花不如法，是以去之。</p></cb:div>
<lb ed="ZW" n="0123a15"/><cb:div type="commentary"><p xml:id="pZW03p0123a1501">五，答<anchor xml:id="nkr_note_orig_0123014" n="0123014"/>不如法。肇曰：香花著身非沙門法，是以去之。生
<pb ed="ZW" xml:id="ZW03.0025.0124a" n="0124a"/>
<lb ed="ZW" n="0124a01"/>曰：不如律法<anchor xml:id="nkr_note_orig_0124001" n="0124001"/>也。</p></cb:div>
<lb ed="ZW" n="0124a02"/><cb:div type="orig"><p xml:id="pZW03p0124a0201">天曰：勿謂此花爲不如法。所以者何？是花無所分
<lb ed="ZW" n="0124a03"/>別，仁者自生分別想耳。</p></cb:div>
<lb ed="ZW" n="0124a04"/><cb:div type="commentary"><p xml:id="pZW03p0124a0401">此六，彈訶。文四：初、明花無分別，二、明如法不如法，三、菩
<lb ed="ZW" n="0124a05"/>薩不著，四、二乘便著。此初也。什曰：花性本無二，故無分別也。
<lb ed="ZW" n="0124a06"/>生曰：花性無實。豈有如法、不如法之<anchor xml:id="nkr_note_orig_0124002" n="0124002"/>分別哉。肇曰：花豈有
<lb ed="ZW" n="0124a07"/>心於墮、不墮乎？分別之想出自仁<anchor xml:id="nkr_note_orig_0124003" n="0124003"/>者耳。</p></cb:div>
<lb ed="ZW" n="0124a08"/><cb:div type="orig"><p xml:id="pZW03p0124a0801">若於佛法出家有所分別，爲不如法，若無<anchor xml:id="nkr_note_orig_0124004" n="0124004"/>所分別，
<lb ed="ZW" n="0124a09"/>是則如法。</p></cb:div>
<lb ed="ZW" n="0124a10"/><cb:div type="commentary"><p xml:id="pZW03p0124a1001">二明如法不如法。身子以犯戒爲不如法，大士以分別持
<lb ed="ZW" n="0124a11"/>戒<anchor xml:id="nkr_note_orig_0124005" n="0124005"/>爲不如法。生曰：若體花理無好惡者，乃合律<anchor xml:id="nkr_note_orig_0124006" n="0124006"/>之法耳。</p></cb:div>
<lb ed="ZW" n="0124a12"/><cb:div type="orig"><p xml:id="pZW03p0124a1201">觀諸菩薩花不著者，已斷一切分別想故。</p></cb:div>
<lb ed="ZW" n="0124a13"/><cb:div type="commentary"><p xml:id="pZW03p0124a1301">三，明菩薩離分別習故不著。《不二法門品》明菩薩於漏無
<lb ed="ZW" n="0124a14"/>漏<anchor xml:id="nkr_note_orig_0124007" n="0124007"/>，爲無爲等，皆亡分別。入不二<anchor xml:id="nkr_note_orig_0124008" n="0124008"/>法門得無生忍，意<anchor xml:id="nkr_note_orig_0124009" n="0124009"/>皆然
<lb ed="ZW" n="0124a15"/>也。</p></cb:div>
<lb ed="ZW" n="0124a16"/><cb:div type="orig"><p xml:id="pZW03p0124a1601">譬如人畏時，非人得其便。</p></cb:div>
<lb ed="ZW" n="0124a17"/><cb:div type="commentary"><p xml:id="pZW03p0124a1701">四，明小乘便著。文三。此初，喩也。生曰：恐畏之時，情旣
<lb ed="ZW" n="0124a18"/>怯弱，故得便矣，</p></cb:div>
<lb ed="ZW" n="0124a19"/><cb:div type="orig"><p xml:id="pZW03p0124a1901">如是弟子畏生死故，色、聲、香、味、觸得其便也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0125a" n="0125a"/>
<lb ed="ZW" n="0125a01"/><cb:div type="commentary"><p xml:id="pZW03p0125a0101">二，合喩也。菩薩生死卽涅槃<anchor xml:id="nkr_note_orig_0125001" n="0125001"/>，故大悲無畏；小乘生死異<anchor xml:id="nkr_note_orig_0125002" n="0125002"/>
<lb ed="ZW" n="0125a02"/>涅槃<anchor xml:id="nkr_note_orig_0125003" n="0125003"/>，故畏生死。又有分別故習氣不亡，六塵得便也。生曰：苟
<lb ed="ZW" n="0125a03"/>曰惡之，好得便矣。</p></cb:div>
<lb ed="ZW" n="0125a04"/><cb:div type="orig"><p xml:id="pZW03p0125a0401">已離畏者，一切五欲無能爲也。</p></cb:div>
<lb ed="ZW" n="0125a05"/><cb:div type="commentary"><p xml:id="pZW03p0125a0501">三，結也。生曰：旣已離惡，正使五情所欲陳列於前，不復能
<lb ed="ZW" n="0125a06"/>使之好矣。</p></cb:div>
<lb ed="ZW" n="0125a07"/><cb:div type="orig"><p xml:id="pZW03p0125a0701">結習未盡，花著身耳。結習盡者，花不著也。</p></cb:div>
<lb ed="ZW" n="0125a08"/><cb:div type="commentary"><p xml:id="pZW03p0125a0801">此七，結揀。生曰：向惡花去之，雖非結病<anchor xml:id="nkr_note_orig_0125004" n="0125004"/>，然是其習矣。
<lb ed="ZW" n="0125a09"/>習尙招花著身而不可去，況有結乎？</p></cb:div>
<lb ed="ZW" n="0125a10"/><cb:div type="orig"><p xml:id="pZW03p0125a1001">舍利弗言：天止<anchor xml:id="nkr_note_orig_0125005" n="0125005"/>此室，其已久如？</p></cb:div>
<lb ed="ZW" n="0125a11"/><cb:div type="commentary"><p xml:id="pZW03p0125a1101">此下二，約理體明卽不卽揀，文三：初、文字離不離，二、煩惱斷
<lb ed="ZW" n="0125a12"/>不斷，三、解脫證不證。此初問答，解釋八種<anchor xml:id="nkr_note_orig_0125006" n="0125006"/>分別。此身子問
<lb ed="ZW" n="0125a13"/>也。肇曰：止淨名大乘之室久近，妙辯<anchor xml:id="nkr_note_orig_0125007" n="0125007"/>若此乎。</p></cb:div>
<lb ed="ZW" n="0125a14"/><cb:div type="orig"><p xml:id="pZW03p0125a1401">答曰：我止此室，如耆年解脫。</p></cb:div>
<lb ed="ZW" n="0125a15"/><cb:div type="commentary"><p xml:id="pZW03p0125a1501">二，天答也。身子以執身止室問，天以聞<anchor xml:id="nkr_note_orig_0125008" n="0125008"/>法故悟心止解脫
<lb ed="ZW" n="0125a16"/>答。肇曰：將明第一無久近之義，故以解脫爲喩。解脫卽無爲解
<lb ed="ZW" n="0125a17"/>脫也。</p></cb:div>
<lb ed="ZW" n="0125a18"/><cb:div type="orig"><p xml:id="pZW03p0125a1801">舍利弗言：止此久耶？</p></cb:div>
<lb ed="ZW" n="0125a19"/><cb:div type="commentary"><p xml:id="pZW03p0125a1901">三，身子未喩答意，故重問也。</p></cb:div>
<lb ed="ZW" n="0125a20"/><cb:div type="orig"><p xml:id="pZW03p0125a2001">天曰：耆年解脫亦何如久？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0126a" n="0126a"/>
<lb ed="ZW" n="0126a01"/><cb:div type="commentary"><p xml:id="pZW03p0126a0101">四，天重問<anchor xml:id="nkr_note_orig_0126001" n="0126001"/>也。肇曰：逆問其所得，令自悟也。耆年所得
<lb ed="ZW" n="0126a02"/>無爲解脫，寧可稱久乎？</p></cb:div>
<lb ed="ZW" n="0126a03"/><cb:div type="orig"><p xml:id="pZW03p0126a0301">舍利弗默然不答。</p></cb:div>
<lb ed="ZW" n="0126a04"/><cb:div type="commentary"><p xml:id="pZW03p0126a0401">五，身子<anchor xml:id="nkr_note_orig_0126002" n="0126002"/>自思解脫無久近，故默。</p></cb:div>
<lb ed="ZW" n="0126a05"/><cb:div type="orig"><p xml:id="pZW03p0126a0501">天曰：如何<anchor xml:id="nkr_note_orig_0126003" n="0126003"/>耆舊大智而<anchor xml:id="nkr_note_orig_0126004" n="0126004"/>默？</p></cb:div>
<lb ed="ZW" n="0126a06"/><cb:div type="commentary"><p xml:id="pZW03p0126a0601">六，天問所以。肇曰：五百弟子，仁者<anchor xml:id="nkr_note_orig_0126005" n="0126005"/>智慧第一，默然何
<lb ed="ZW" n="0126a07"/>耶？</p></cb:div>
<lb ed="ZW" n="0126a08"/><cb:div type="orig"><p xml:id="pZW03p0126a0801">答曰：解脫者無所言說，故吾於是不知所云。</p></cb:div>
<lb ed="ZW" n="0126a09"/><cb:div type="commentary"><p xml:id="pZW03p0126a0901">七，身子已離三界惑，得心解脫，永絕言數，故言不知所云。</p></cb:div>
<lb ed="ZW" n="0126a10"/><cb:div type="orig"><p xml:id="pZW03p0126a1001">天曰：言說文字皆解脫相。</p></cb:div>
<lb ed="ZW" n="0126a11"/><cb:div type="commentary"><p xml:id="pZW03p0126a1101">八，天辯不思議解脫卽文字也<anchor xml:id="nkr_note_orig_0126006" n="0126006"/>。文三。此初，標文字卽解
<lb ed="ZW" n="0126a12"/>脫。肇曰：舍利弗以言文爲失，故默然無言。謂順眞解，未能語默
<lb ed="ZW" n="0126a13"/>齊致、觸物無礙。故天說等解以曉其意。</p></cb:div>
<lb ed="ZW" n="0126a14"/><cb:div type="orig"><p xml:id="pZW03p0126a1401">所以者何？解脫者不內不外不在兩間，文字亦不內
<lb ed="ZW" n="0126a15"/>不外不在兩間。是故，舍利弗！無離文字說解脫也。</p></cb:div>
<lb ed="ZW" n="0126a16"/><cb:div type="commentary"><p xml:id="pZW03p0126a1601">此二，解釋所以。肇曰：法之所在，極於三處。三處求文字解
<lb ed="ZW" n="0126a17"/>脫俱不可得。如<anchor xml:id="nkr_note_orig_0126007" n="0126007"/>何欲離文字別說解脫乎？</p></cb:div>
<lb ed="ZW" n="0126a18"/><cb:div type="orig"><p xml:id="pZW03p0126a1801">所以者何？一切諸法是解脫相。</p></cb:div>
<lb ed="ZW" n="0126a19"/><cb:div type="commentary"><p xml:id="pZW03p0126a1901">三，明諸法等解。肇曰：萬法雖殊，無非解相，豈文字之獨異
<lb ed="ZW" n="0126a20"/>也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0127a" n="0127a"/>
<lb ed="ZW" n="0127a01"/><cb:div type="orig"><p xml:id="pZW03p0127a0101">舍利弗言：不復以離婬怒癡爲解脫乎？</p></cb:div>
<lb ed="ZW" n="0127a02"/><cb:div type="commentary"><p xml:id="pZW03p0127a0201">此下二，明斷、不斷別。文二。初，問也。肇曰：二乘結盡爲
<lb ed="ZW" n="0127a03"/>解脫，聞上等解乖其本趣，故致斯問。</p></cb:div>
<lb ed="ZW" n="0127a04"/><cb:div type="orig"><p xml:id="pZW03p0127a0401">天曰：佛爲增上慢人說離婬怒癡爲解脫耳。若無增
<lb ed="ZW" n="0127a05"/>上慢者，佛說婬怒癡<anchor xml:id="nkr_note_orig_0127001" n="0127001"/>性卽是解脫。</p></cb:div>
<lb ed="ZW" n="0127a06"/><cb:div type="commentary"><p xml:id="pZW03p0127a0601">二，答也。增上慢者，未得謂得也。身子據小乘所證非增上
<lb ed="ZW" n="0127a07"/>慢，自謂共佛同坐解脫床名增上慢<anchor xml:id="nkr_note_orig_0127002" n="0127002"/>也。旣<anchor xml:id="nkr_note_orig_0127003" n="0127003"/>未悟縛脫平等，故
<lb ed="ZW" n="0127a08"/>爲說離縛爲脫<anchor xml:id="nkr_note_orig_0127004" n="0127004"/>。若大士非增上慢者，爲說卽縛性脫，入<anchor xml:id="nkr_note_orig_0127005" n="0127005"/>不二
<lb ed="ZW" n="0127a09"/>法門<anchor xml:id="nkr_note_orig_0127006" n="0127006"/>也。</p></cb:div>
<lb ed="ZW" n="0127a10"/><cb:div type="orig"><p xml:id="pZW03p0127a1001">舍利弗言：善哉，善哉！天女！汝何所得，以何爲證，
<lb ed="ZW" n="0127a11"/>辯乃如是？</p></cb:div>
<lb ed="ZW" n="0127a12"/><cb:div type="commentary"><p xml:id="pZW03p0127a1201">三，明證、不<anchor xml:id="nkr_note_orig_0127007" n="0127007"/>證別。文二。此初，問<anchor xml:id="nkr_note_orig_0127008" n="0127008"/>也。肇曰：善其所
<lb ed="ZW" n="0127a13"/>說，非己所及，故問得何道、證何果，辯乃如是乎？</p></cb:div>
<lb ed="ZW" n="0127a14"/><cb:div type="orig"><p xml:id="pZW03p0127a1401">天曰：我無得無證，故辯如是。</p></cb:div>
<lb ed="ZW" n="0127a15"/><cb:div type="commentary"><p xml:id="pZW03p0127a1501">答文二。此初，正<anchor xml:id="nkr_note_orig_0127009" n="0127009"/>答。二乘捨縛求脫，故有得證。大士悟
<lb ed="ZW" n="0127a16"/>縛脫平等，非縛非脫，故無得無證。旣智窮不二之門<anchor xml:id="nkr_note_orig_0127010" n="0127010"/>，故辯無礙
<lb ed="ZW" n="0127a17"/>也。</p></cb:div>
<lb ed="ZW" n="0127a18"/><cb:div type="orig"><p xml:id="pZW03p0127a1801">所以者何？若有得有證者，則於佛法爲增上慢。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0128a" n="0128a"/>
<lb ed="ZW" n="0128a01"/><cb:div type="commentary"><p xml:id="pZW03p0128a0101">二，反斥。肇曰：若見己有得，必見他不得，此於佛平等之法
<lb ed="ZW" n="0128a02"/>猶爲增上慢人，何能致無礙之辯乎？</p></cb:div>
<lb ed="ZW" n="0128a03"/><cb:div type="orig"><p xml:id="pZW03p0128a0301">舍利弗問天：汝於三乘爲何志求？</p></cb:div>
<lb ed="ZW" n="0128a04"/><cb:div type="commentary"><p xml:id="pZW03p0128a0401">此下三，約敎明乘、無乘別也。小乘有法執，故有差別乘。大
<lb ed="ZW" n="0128a05"/>乘不二平等，故無乘之乘。文二。此初，問也。肇曰：上云無得無
<lb ed="ZW" n="0128a06"/>證，未知何乘，故復問也。</p></cb:div>
<lb ed="ZW" n="0128a07"/><cb:div type="orig"><p xml:id="pZW03p0128a0701">天曰：以聲聞法化衆生故，我爲聲聞。以因緣法化衆
<lb ed="ZW" n="0128a08"/>生故，我爲辟支佛。以大悲法化衆生故，我爲大乘。</p></cb:div>
<lb ed="ZW" n="0128a09"/><cb:div type="commentary"><p xml:id="pZW03p0128a0901">二，答。文二：一總約化緣答，二別約今緣答。此初也。肇
<lb ed="ZW" n="0128a10"/>曰：大乘之道無乘之乘。爲彼而乘，吾何乘也。生曰：隨彼爲之，
<lb ed="ZW" n="0128a11"/>我無定也。又解：《法花》方便說三，意同此也。</p></cb:div>
<lb ed="ZW" n="0128a12"/><cb:div type="orig"><p xml:id="pZW03p0128a1201">舍利弗！如人入瞻蔔林，唯嗅瞻蔔<anchor xml:id="nkr_note_orig_0128001" n="0128001"/>不嗅餘香。如
<lb ed="ZW" n="0128a13"/>是，若入此室，但聞<anchor xml:id="nkr_note_orig_0128002" n="0128002"/>佛功德之香，不樂聞<anchor xml:id="nkr_note_orig_0128003" n="0128003"/>聲<anchor xml:id="nkr_note_orig_0128004" n="0128004"/>聞辟
<lb ed="ZW" n="0128a14"/>支佛功德香也。</p></cb:div>
<lb ed="ZW" n="0128a15"/><cb:div type="commentary"><p xml:id="pZW03p0128a1501">此二，約今緣。文四：一明今緣唯一<anchor xml:id="nkr_note_orig_0128005" n="0128005"/>，二所化樂大，三室無
<lb ed="ZW" n="0128a16"/>小法，四約室顯法。此初也。肇曰：無乘不乘，乃爲大乘。故以香
<lb ed="ZW" n="0128a17"/>林爲喩，明淨名之室不雜二乘之香<anchor xml:id="nkr_note_orig_0128006" n="0128006"/>。止此室者，豈他嗅哉。</p></cb:div>
<lb ed="ZW" n="0128a18"/><cb:div type="orig"><p xml:id="pZW03p0128a1801">舍利弗！其有釋梵四天王諸天龍鬼神等入此室者，
<lb ed="ZW" n="0128a19"/>聞斯上人講說正法，皆樂佛功德之香，發心而出。</p></cb:div>
<lb ed="ZW" n="0128a20"/><cb:div type="commentary"><p xml:id="pZW03p0128a2001">二，明所化皆樂大也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0129a" n="0129a"/>
<lb ed="ZW" n="0129a01"/><cb:div type="orig"><p xml:id="pZW03p0129a0101">舍利弗！吾止此室十有二年。初不聞說聲<anchor xml:id="nkr_note_orig_0129001" n="0129001"/>聞辟
<lb ed="ZW" n="0129a02"/>支佛法，但聞菩薩大慈大悲不可思議諸佛之法。</p></cb:div>
<lb ed="ZW" n="0129a03"/><cb:div type="commentary"><p xml:id="pZW03p0129a0301">三，明室無小法。肇曰：大乘之法皆不可思議。上問止室久
<lb ed="ZW" n="0129a04"/>近，欲生論端，故答以解脫。今言實年，以明<anchor xml:id="nkr_note_orig_0129002" n="0129002"/>所聞之不雜也。
<lb ed="ZW" n="0129a05"/>生曰：諸天鬼神暫入此<anchor xml:id="nkr_note_orig_0129003" n="0129003"/>室，尙<anchor xml:id="nkr_note_orig_0129004" n="0129004"/>無不發大意而出<anchor xml:id="nkr_note_orig_0129005" n="0129005"/>。況我久聞
<lb ed="ZW" n="0129a06"/>妙法乎。然則不能不爲大，非<anchor xml:id="nkr_note_orig_0129006" n="0129006"/>能爲大矣。</p></cb:div>
<lb ed="ZW" n="0129a07"/><cb:div type="orig"><p xml:id="pZW03p0129a0701">舍利弗！此室常現八未<anchor xml:id="nkr_note_orig_0129007" n="0129007"/>曾有難得之法。</p></cb:div>
<lb ed="ZW" n="0129a08"/><cb:div type="commentary"><p xml:id="pZW03p0129a0801">此四，明<anchor xml:id="nkr_note_orig_0129008" n="0129008"/>未曾有室不說二乘之法也。文三：標、釋、結。此
<lb ed="ZW" n="0129a09"/>初，標也。</p></cb:div>
<lb ed="ZW" n="0129a10"/><cb:div type="orig"><p xml:id="pZW03p0129a1001">何<anchor xml:id="nkr_note_add_0129a1001" n="0129a1001"/><anchor xml:id="beg0129a1001" n="0129a1001"/>等<anchor xml:id="end0129a1001"/>爲八？此室常以金色光照，晝<anchor xml:id="nkr_note_orig_0129009" n="0129009"/>夜無異，不以
<lb ed="ZW" n="0129a11"/>日月所照爲明，是爲一未曾有難得之法。此室入者不<anchor xml:id="nkr_note_orig_0129010" n="0129010"/>
<lb ed="ZW" n="0129a12"/>爲諸垢之所惱也，是爲二未曾有難得之法<anchor xml:id="nkr_note_orig_0129011" n="0129011"/>。此室常有
<lb ed="ZW" n="0129a13"/>釋梵四天王他方菩薩來會不絕，是爲三未曾有難得之法。
<lb ed="ZW" n="0129a14"/>此室常說六波羅蜜不退轉法，是爲四未曾有難得之法<anchor xml:id="nkr_note_orig_0129012" n="0129012"/>。
<lb ed="ZW" n="0129a15"/>此室常作天人第一之樂<anchor xml:id="nkr_note_orig_0129013" n="0129013"/>，絃出無量法化之聲<anchor xml:id="nkr_note_orig_0129014" n="0129014"/>，是爲五
<pb ed="ZW" xml:id="ZW03.0025.0130a" n="0130a"/>
<lb ed="ZW" n="0130a01"/>未曾有難得之法。此室常<anchor xml:id="nkr_note_orig_0130001" n="0130001"/>有四大寶藏，衆寶積滿，賙<anchor xml:id="nkr_note_orig_0130002" n="0130002"/>
<lb ed="ZW" n="0130a02"/>窮濟乏<anchor xml:id="nkr_note_orig_0130003" n="0130003"/>，求得<anchor xml:id="nkr_note_orig_0130004" n="0130004"/>無盡，是爲六未曾有難得之法<anchor xml:id="nkr_note_orig_0130005" n="0130005"/>。此室
<lb ed="ZW" n="0130a03"/>釋迦牟尼佛、阿彌陀佛、阿閦佛、寶德、寶炎、寶月、寶嚴、
<lb ed="ZW" n="0130a04"/>難勝、師子響、一切利成，如是等十方無量<anchor xml:id="nkr_note_orig_0130006" n="0130006"/>諸<anchor xml:id="nkr_note_orig_0130007" n="0130007"/>佛，是
<lb ed="ZW" n="0130a05"/>上人念時，卽皆爲來廣說諸佛秘要法藏，說已還去，是爲
<lb ed="ZW" n="0130a06"/>七未曾有難得之法。此室一切諸天嚴飾宮殿，諸佛淨土
<lb ed="ZW" n="0130a07"/>皆於中現，是爲八未曾有難得之法。</p></cb:div>
<lb ed="ZW" n="0130a08"/><cb:div type="commentary"><p xml:id="pZW03p0130a0801">此下二，列不思議事，如文可見。大士<anchor xml:id="nkr_note_orig_0130008" n="0130008"/>所陳，必有所表。
<lb ed="ZW" n="0130a09"/>金色光照晝夜不二，表大乘寂照無生滅也。二、諸垢不惱，表眞<anchor xml:id="nkr_note_orig_0130009" n="0130009"/>
<lb ed="ZW" n="0130a10"/>空之室入者無垢。三、釋梵常<anchor xml:id="nkr_note_orig_0130010" n="0130010"/>會，表無緣<anchor xml:id="nkr_note_orig_0130011" n="0130011"/>大悲常與物會。
<lb ed="ZW" n="0130a11"/>四、常說不退，表<anchor xml:id="nkr_note_orig_0130012" n="0130012"/>遊眞寂路萬行無退。五、法化之樂，表住此理
<lb ed="ZW" n="0130a12"/>者，言皆稱法。六、四大寶藏，表住法寶藏慈濟無盡<anchor xml:id="nkr_note_orig_0130013" n="0130013"/>。七、諸佛<anchor xml:id="nkr_note_orig_0130014" n="0130014"/>
<lb ed="ZW" n="0130a13"/>念來，表佛理在心，念之便至。八、宮殿淨土，表凡聖所居不離法
<lb ed="ZW" n="0130a14"/>性。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0131a" n="0131a"/>
<lb ed="ZW" n="0131a01"/><cb:div type="orig"><p xml:id="pZW03p0131a0101">舍利弗<anchor xml:id="nkr_note_orig_0131001" n="0131001"/>！此室常現八未曾有難得之法。誰<anchor xml:id="nkr_note_orig_0131002" n="0131002"/>有見
<lb ed="ZW" n="0131a02"/>斯不思議事，而復樂於聲聞法乎？</p></cb:div>
<lb ed="ZW" n="0131a03"/><cb:div type="commentary"><p xml:id="pZW03p0131a0301">三，結無小法也。肇曰：顯室奇特之事，以成香林之義也<anchor xml:id="nkr_note_orig_0131003" n="0131003"/>。</p></cb:div>
<lb ed="ZW" n="0131a04"/><cb:div type="orig"><p xml:id="pZW03p0131a0401">舍利弗言：汝何以不轉女身？</p></cb:div>
<lb ed="ZW" n="0131a05"/><cb:div type="commentary"><p xml:id="pZW03p0131a0501">此下第四，就相明轉不轉<anchor xml:id="nkr_note_orig_0131004" n="0131004"/>異。小乘執相，定有所轉；大乘
<lb ed="ZW" n="0131a06"/>相<anchor xml:id="nkr_note_orig_0131005" n="0131005"/>本無相，故轉無所轉也<anchor xml:id="nkr_note_orig_0131006" n="0131006"/>。此初，問也。肇曰：以無礙之智，
<lb ed="ZW" n="0131a07"/>受有礙之身，而不轉捨，何耶？</p></cb:div>
<lb ed="ZW" n="0131a08"/><cb:div type="orig"><p xml:id="pZW03p0131a0801">天曰：我從十二年來<anchor xml:id="nkr_note_orig_0131007" n="0131007"/>，求女人<anchor xml:id="nkr_note_orig_0131008" n="0131008"/>相了不可得，當何
<lb ed="ZW" n="0131a09"/>所轉？</p></cb:div>
<lb ed="ZW" n="0131a10"/><cb:div type="commentary"><p xml:id="pZW03p0131a1001">二，答。文三：一、明不轉。二、明轉。三、明非轉非不轉。初中
<lb ed="ZW" n="0131a11"/>有四：一、明無轉。二、反問。三、答。四、訶彈。此初也。肇曰：止<anchor xml:id="nkr_note_orig_0131009" n="0131009"/>
<lb ed="ZW" n="0131a12"/>此室來所聞正法，未覺女人異於男子，當何所轉？天悟女相<anchor xml:id="nkr_note_orig_0131010" n="0131010"/>，豈
<lb ed="ZW" n="0131a13"/>十二年而已乎？欲明此室純一等敎，無有雜聲，故齊此爲言耳。</p></cb:div>
<lb ed="ZW" n="0131a14"/><cb:div type="orig"><p xml:id="pZW03p0131a1401">譬如幻師化作幻女。若有人問何以不轉<anchor xml:id="nkr_note_orig_0131011" n="0131011"/>女人身，
<lb ed="ZW" n="0131a15"/>是人<anchor xml:id="nkr_note_orig_0131012" n="0131012"/>爲正問不？</p></cb:div>
<lb ed="ZW" n="0131a16"/><cb:div type="commentary"><p xml:id="pZW03p0131a1601">二，反問。</p></cb:div>
<lb ed="ZW" n="0131a17"/><cb:div type="orig"><p xml:id="pZW03p0131a1701">舍利弗言：不也。幻無定相，當何所轉。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0132a" n="0132a"/>
<lb ed="ZW" n="0132a01"/><cb:div type="commentary"><p xml:id="pZW03p0132a0101">三，答不可轉也。</p></cb:div>
<lb ed="ZW" n="0132a02"/><cb:div type="orig"><p xml:id="pZW03p0132a0201">天曰：一切諸法亦復如是，無有定相。云何乃問<anchor xml:id="nkr_note_orig_0132001" n="0132001"/>
<lb ed="ZW" n="0132a03"/>不轉女身？</p></cb:div>
<lb ed="ZW" n="0132a04"/><cb:div type="commentary"><p xml:id="pZW03p0132a0401">四，訶彈也。肇曰：萬物如幻，無有定相。誰好誰醜，而欲轉
<lb ed="ZW" n="0132a05"/>之乎？</p></cb:div>
<lb ed="ZW" n="0132a06"/><cb:div type="orig"><p xml:id="pZW03p0132a0601">卽時<anchor xml:id="nkr_note_orig_0132002" n="0132002"/>天女以神通力，變舍利弗令<anchor xml:id="nkr_note_orig_0132003" n="0132003"/>如天女。天自
<lb ed="ZW" n="0132a07"/>化身如舍利弗，而問言：何以不轉女身？</p></cb:div>
<lb ed="ZW" n="0132a08"/><cb:div type="commentary"><p xml:id="pZW03p0132a0801">二，明轉而無轉也。文四：一問，二答，三解釋，四引證。此
<lb ed="ZW" n="0132a09"/>初，明轉身而問也。肇曰：將成幻化無定之義，故現變而問，令<anchor xml:id="nkr_note_orig_0132004" n="0132004"/>
<lb ed="ZW" n="0132a10"/>其自悟也。</p></cb:div>
<lb ed="ZW" n="0132a11"/><cb:div type="orig"><p xml:id="pZW03p0132a1101">舍利弗以天女像而答曰<anchor xml:id="nkr_note_orig_0132005" n="0132005"/>：我今不知何轉而變爲女
<lb ed="ZW" n="0132a12"/>身。</p></cb:div>
<lb ed="ZW" n="0132a13"/><cb:div type="commentary"><p xml:id="pZW03p0132a1301">二，答也。肇曰：吾不知所以轉而爲此身，如之何復欲轉之
<lb ed="ZW" n="0132a14"/>乎？</p></cb:div>
<lb ed="ZW" n="0132a15"/><cb:div type="orig"><p xml:id="pZW03p0132a1501">天曰：舍利弗！若能轉此女身，則一切女人亦當能
<lb ed="ZW" n="0132a16"/>轉。如舍利弗非女而現女身，則一切女人亦復如是，雖現
<lb ed="ZW" n="0132a17"/>女身而非<anchor xml:id="nkr_note_orig_0132006" n="0132006"/>女也。</p></cb:div>
<lb ed="ZW" n="0132a18"/><cb:div type="commentary"><p xml:id="pZW03p0132a1801">三，解釋。若身子自悟雖神通變女而實性非女，亦悟一切女
<lb ed="ZW" n="0132a19"/>人雖妄心變女而法性非女。又<anchor xml:id="nkr_note_orig_0132007" n="0132007"/>知天女雖大悲現女而法身非
<lb ed="ZW" n="0132a20"/>女。若能悟女非女<anchor xml:id="nkr_note_orig_0132008" n="0132008"/>，一切女人亦復如是，名爲轉也。肇曰：如舍
<pb ed="ZW" xml:id="ZW03.0025.0133a" n="0133a"/>
<lb ed="ZW" n="0133a01"/>利弗實非女而今現是女像，實非女也。男無定相，類以<anchor xml:id="nkr_note_orig_0133001" n="0133001"/>可知
<lb ed="ZW" n="0133a02"/>矣。</p></cb:div>
<lb ed="ZW" n="0133a03"/><cb:div type="orig"><p xml:id="pZW03p0133a0301">是故，佛說<anchor xml:id="nkr_note_orig_0133002" n="0133002"/>一切法非男非女。</p></cb:div>
<lb ed="ZW" n="0133a04"/><cb:div type="commentary"><p xml:id="pZW03p0133a0401">四，引證可見。</p></cb:div>
<lb ed="ZW" n="0133a05"/><cb:div type="orig"><p xml:id="pZW03p0133a0501">卽時天女還攝神力，舍利弗身還復如故。天問舍利
<lb ed="ZW" n="0133a06"/>弗：女身色相今何所在？</p></cb:div>
<lb ed="ZW" n="0133a07"/><cb:div type="commentary"><p xml:id="pZW03p0133a0701">三，明非轉非不轉。文四。此初，問也。肇曰：將推女相之所
<lb ed="ZW" n="0133a08"/>在，故復身而問也<anchor xml:id="nkr_note_orig_0133003" n="0133003"/>。</p></cb:div>
<lb ed="ZW" n="0133a09"/><cb:div type="orig"><p xml:id="pZW03p0133a0901">舍利弗言：女身色相無在無不在<anchor xml:id="nkr_note_orig_0133004" n="0133004"/>。</p></cb:div>
<lb ed="ZW" n="0133a10"/><cb:div type="commentary"><p xml:id="pZW03p0133a1001">二，答也。肇曰：欲言有在，今現無相；欲言無在，向復有相。
<lb ed="ZW" n="0133a11"/>幻化無定，莫知所在也。</p></cb:div>
<lb ed="ZW" n="0133a12"/><cb:div type="orig"><p xml:id="pZW03p0133a1201">天曰：一切諸法亦復如是，無在無不在。</p></cb:div>
<lb ed="ZW" n="0133a13"/><cb:div type="commentary"><p xml:id="pZW03p0133a1301">三，天印許<anchor xml:id="nkr_note_orig_0133005" n="0133005"/>也。</p></cb:div>
<lb ed="ZW" n="0133a14"/><cb:div type="orig"><p xml:id="pZW03p0133a1401">夫無在無不在者，佛所說也。</p></cb:div>
<lb ed="ZW" n="0133a15"/><cb:div type="commentary"><p xml:id="pZW03p0133a1501">四，引證。肇曰：豈唯女相無在，諸法皆爾。稱佛說者，以明
<lb ed="ZW" n="0133a16"/>理不可易。</p></cb:div>
<lb ed="ZW" n="0133a17"/><cb:div type="orig"><p xml:id="pZW03p0133a1701">舍利弗問天：汝於此沒當生何所？</p></cb:div>
<lb ed="ZW" n="0133a18"/><cb:div type="commentary"><p xml:id="pZW03p0133a1801">此五，就報明生滅、不生滅異。二乘業<anchor xml:id="nkr_note_orig_0133006" n="0133006"/>生，故有生沒，菩薩
<lb ed="ZW" n="0133a19"/>法身，故無生沒。文四。此初也。肇曰：旣知現相之無在，又問當
<lb ed="ZW" n="0133a20"/>生之所在。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0134a" n="0134a"/>
<lb ed="ZW" n="0134a01"/><cb:div type="orig"><p xml:id="pZW03p0134a0101">天曰：佛化所<anchor xml:id="nkr_note_orig_0134001" n="0134001"/>生，吾如彼生。</p></cb:div>
<lb ed="ZW" n="0134a02"/><cb:div type="commentary"><p xml:id="pZW03p0134a0201">二，答也。法身無生之生，如幻化也。</p></cb:div>
<lb ed="ZW" n="0134a03"/><cb:div type="orig"><p xml:id="pZW03p0134a0301">曰：佛化所生，非沒生也？</p></cb:div>
<lb ed="ZW" n="0134a04"/><cb:div type="commentary"><p xml:id="pZW03p0134a0401">三，難也。</p></cb:div>
<lb ed="ZW" n="0134a05"/><cb:div type="orig"><p xml:id="pZW03p0134a0501">天曰：衆生猶然，無沒生也。</p></cb:div>
<lb ed="ZW" n="0134a06"/><cb:div type="commentary"><p xml:id="pZW03p0134a0601">四，順釋。肇曰：豈我如化，物無非化也。</p></cb:div>
<lb ed="ZW" n="0134a07"/><cb:div type="orig"><p xml:id="pZW03p0134a0701">舍利弗問天：汝久如當得阿耨多羅三藐三菩提？</p></cb:div>
<lb ed="ZW" n="0134a08"/><cb:div type="commentary"><p xml:id="pZW03p0134a0801">此六，就修明得、不得異。小乘進修，有斷有得；大乘無相無
<lb ed="ZW" n="0134a09"/>修，無證無得。文二：初問，二難無得。前中文五。此初，問也。
<lb ed="ZW" n="0134a10"/>肇曰：身相沒生，可如幻化；菩提眞道，必應有實。故問久如當成。</p></cb:div>
<lb ed="ZW" n="0134a11"/><cb:div type="orig"><p xml:id="pZW03p0134a1101">天曰：如舍利弗還爲凡夫，我乃當成阿耨多羅三藐三
<lb ed="ZW" n="0134a12"/>菩提。</p></cb:div>
<lb ed="ZW" n="0134a13"/><cb:div type="commentary"><p xml:id="pZW03p0134a1301">二，答。肇曰：取其必無也。</p></cb:div>
<lb ed="ZW" n="0134a14"/><cb:div type="orig"><p xml:id="pZW03p0134a1401">舍利弗言<anchor xml:id="nkr_note_orig_0134002" n="0134002"/>：我作凡夫，無有是處。</p></cb:div>
<lb ed="ZW" n="0134a15"/><cb:div type="commentary"><p xml:id="pZW03p0134a1501">三，非其<anchor xml:id="nkr_note_orig_0134003" n="0134003"/>言也。肇曰：聖人還爲凡夫，何有是處。</p></cb:div>
<lb ed="ZW" n="0134a16"/><cb:div type="orig"><p xml:id="pZW03p0134a1601">天曰：我得阿耨多羅三藐三菩提，亦無是處。</p></cb:div>
<lb ed="ZW" n="0134a17"/><cb:div type="commentary"><p xml:id="pZW03p0134a1701">四，例也。肇曰：彼聖爲凡夫，我成菩提道<anchor xml:id="nkr_note_orig_0134004" n="0134004"/>，無有是處也。</p></cb:div>
<lb ed="ZW" n="0134a18"/><cb:div type="orig"><p xml:id="pZW03p0134a1801">所以者何？菩提無住處，是故無有得者。</p></cb:div>
<lb ed="ZW" n="0134a19"/><cb:div type="commentary"><p xml:id="pZW03p0134a1901">五，釋。無所得故爲得。肇曰：菩提之道，無爲無相，自無住
<lb ed="ZW" n="0134a20"/>處，誰有得者。</p></cb:div>
<lb ed="ZW" n="0134a21"/><cb:div type="orig"><p xml:id="pZW03p0134a2101">舍利弗言：今諸佛得阿耨多羅三藐三菩提，已得當
<lb ed="ZW" n="0134a22"/>得<anchor xml:id="nkr_note_orig_0134005" n="0134005"/>，如恆河沙，皆謂何乎？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0135a" n="0135a"/>
<lb ed="ZW" n="0135a01"/><cb:div type="commentary"><p xml:id="pZW03p0135a0101">此二，難無得。身子不了無所得故爲得，故有此難。文三。
<lb ed="ZW" n="0135a02"/>此<anchor xml:id="nkr_note_orig_0135001" n="0135001"/>初，據得而難。</p></cb:div>
<lb ed="ZW" n="0135a03"/><cb:div type="orig"><p xml:id="pZW03p0135a0301">天曰：皆以世俗文字數故，說有三世。非謂菩提有
<lb ed="ZW" n="0135a04"/>去、來、今。</p></cb:div>
<lb ed="ZW" n="0135a05"/><cb:div type="commentary"><p xml:id="pZW03p0135a0501">二，約理答。肇曰：世俗言數有三世得耳，非菩提第一眞道有
<lb ed="ZW" n="0135a06"/>去、來、今。</p></cb:div>
<lb ed="ZW" n="0135a07"/><cb:div type="orig"><p xml:id="pZW03p0135a0701">天曰：舍利弗，汝得阿羅漢道耶？</p></cb:div>
<lb ed="ZW" n="0135a08"/><cb:div type="commentary"><p xml:id="pZW03p0135a0801">三，假小況大。文三。此初，問<anchor xml:id="nkr_note_orig_0135002" n="0135002"/>也。肇曰：羅漢入無漏心，
<lb ed="ZW" n="0135a09"/>不見有得；入有漏心，則見有得。今問以第九解脫自證成道時見
<lb ed="ZW" n="0135a10"/>有得耶？欲令自悟無得義耳。</p></cb:div>
<lb ed="ZW" n="0135a11"/><cb:div type="orig"><p xml:id="pZW03p0135a1101">曰：無所得故而得。</p></cb:div>
<lb ed="ZW" n="0135a12"/><cb:div type="commentary"><p xml:id="pZW03p0135a1201">二，答也。謂斷九地惑故無得，得第九解脫故而<anchor xml:id="nkr_note_orig_0135003" n="0135003"/>得。</p></cb:div>
<lb ed="ZW" n="0135a13"/><cb:div type="orig"><p xml:id="pZW03p0135a1301">天曰：諸佛菩薩亦復如是，無所得故而得。</p></cb:div>
<lb ed="ZW" n="0135a14"/><cb:div type="commentary"><p xml:id="pZW03p0135a1401">三，況大。謂諸佛<anchor xml:id="nkr_note_orig_0135004" n="0135004"/>菩薩悟本無所得故而得。</p></cb:div>
<lb ed="ZW" n="0135a15"/><cb:div type="orig"><p xml:id="pZW03p0135a1501">爾時維摩詰語舍利弗：是天女曾已<anchor xml:id="nkr_note_orig_0135005" n="0135005"/>供養九十二億
<lb ed="ZW" n="0135a16"/>佛，已能遊戲菩薩神通，所願具足，得無生忍，住不退轉。
<lb ed="ZW" n="0135a17"/>以本願故，隨意能現，敎化衆生。</p></cb:div>
<lb ed="ZW" n="0135a18"/><cb:div type="commentary"><p xml:id="pZW03p0135a1801">此七，淨名述其悲願現生。肇曰：上但卽言生論，未知其道深
<lb ed="ZW" n="0135a19"/>淺<anchor xml:id="nkr_note_orig_0135006" n="0135006"/>。淨名傍顯其實，以生衆<anchor xml:id="nkr_note_orig_0135007" n="0135007"/>會敬信之情也。</p></cb:div></cb:div>
<lb ed="ZW" n="0135a20"/>
<pb ed="ZW" xml:id="ZW03.0025.0136a" n="0136a"/>
<lb ed="ZW" n="0136a01"/><cb:div type="other"><cb:mulu type="其他" level="2">佛道品第八</cb:mulu><head>佛道品第八</head>
<lb ed="ZW" n="0136a02"/>
<lb ed="ZW" n="0136a03"/><p xml:id="pZW03p0136a0301">此二，廣上<anchor xml:id="nkr_note_orig_0136001" n="0136001"/>大悲權假也。諸佛以悲化<anchor xml:id="nkr_note_orig_0136002" n="0136002"/>爲道故<anchor xml:id="nkr_note_orig_0136003" n="0136003"/>，六
<lb ed="ZW" n="0136a04"/>道<anchor xml:id="nkr_note_orig_0136004" n="0136004"/>、二乘皆佛道也。叡曰：上以天女內體妙慧而託質陋形，未達
<lb ed="ZW" n="0136a05"/>之流所以生惑，欲因其所惑，廣明大士莫礙之道。品文三：初問通
<lb ed="ZW" n="0136a06"/>達佛<anchor xml:id="nkr_note_orig_0136005" n="0136005"/>道<anchor xml:id="nkr_note_orig_0136006" n="0136006"/>，次明如來種，後明眷屬<anchor xml:id="nkr_note_orig_0136007" n="0136007"/>家業。初文有五：一問，二
<lb ed="ZW" n="0136a07"/>答，三徵，四釋，五結。</p>
<lb ed="ZW" n="0136a08"/><cb:div type="orig"><p xml:id="pZW03p0136a0801">爾時<name role="" type="person">文殊師利</name>問維摩詰言：菩薩云何通達佛道？</p></cb:div>
<lb ed="ZW" n="0136a09"/><cb:div type="commentary"><p xml:id="pZW03p0136a0901">此初，問也<anchor xml:id="nkr_note_orig_0136008" n="0136008"/>。肇曰：諸佛之道以無得爲得<anchor xml:id="nkr_note_orig_0136009" n="0136009"/>。其道虛玄，非
<lb ed="ZW" n="0136a10"/>常行之所通<anchor xml:id="nkr_note_orig_0136010" n="0136010"/>，通之必有以，故問所以通<anchor xml:id="nkr_note_orig_0136011" n="0136011"/>。</p></cb:div>
<lb ed="ZW" n="0136a11"/><cb:div type="orig"><p xml:id="pZW03p0136a1101">維摩詰言：若菩薩行於非<anchor xml:id="nkr_note_orig_0136012" n="0136012"/>道，是爲通達佛道<anchor xml:id="nkr_note_orig_0136013" n="0136013"/>。</p></cb:div>
<lb ed="ZW" n="0136a12"/><cb:div type="commentary"><p xml:id="pZW03p0136a1201">二，答也。什曰：凡非其實而處之，皆名非道。肇曰：以道爲
<lb ed="ZW" n="0136a13"/>道，非道爲<anchor xml:id="nkr_note_orig_0136014" n="0136014"/>非道者，愛惡並起<anchor xml:id="nkr_note_orig_0136015" n="0136015"/>，垢累滋彰。何能通心妙旨，達
<lb ed="ZW" n="0136a14"/>平等之道乎？若能不以道爲道<anchor xml:id="nkr_note_orig_0136016" n="0136016"/>，不以非道爲非道者，則是非絕
<pb ed="ZW" xml:id="ZW03.0025.0137a" n="0137a"/>
<lb ed="ZW" n="0137a01"/>於心，遇物斯可乘矣。所以處是無是是之情，乘非無非非之意。
<lb ed="ZW" n="0137a02"/>故能美惡齊<anchor xml:id="nkr_note_orig_0137001" n="0137001"/>觀，履逆常順，和光塵勞，愈晦愈明。斯可謂達平<anchor xml:id="nkr_note_orig_0137002" n="0137002"/>
<lb ed="ZW" n="0137a03"/>等無礙佛道乎？</p></cb:div>
<lb ed="ZW" n="0137a04"/><cb:div type="orig"><p xml:id="pZW03p0137a0401">又問：云何菩薩行於非道？</p></cb:div>
<lb ed="ZW" n="0137a05"/><cb:div type="commentary"><p xml:id="pZW03p0137a0501">此三，重徵問也。</p></cb:div>
<lb ed="ZW" n="0137a06"/><cb:div type="orig"><p xml:id="pZW03p0137a0601">答曰：菩薩行五無間而無惱恚。</p></cb:div>
<lb ed="ZW" n="0137a07"/><cb:div type="commentary"><p xml:id="pZW03p0137a0701">此下四，廣釋。文有九類。此初，惡趣非道也。五無間者，煞
<lb ed="ZW" n="0137a08"/>父，煞母，煞阿羅漢<anchor xml:id="nkr_note_orig_0137003" n="0137003"/>，出佛身血，破法輪僧。初二違恩，後三背德，
<lb ed="ZW" n="0137a09"/>故名逆也。叡曰：夫<anchor xml:id="nkr_note_orig_0137004" n="0137004"/>法身大士內秉沖<anchor xml:id="nkr_note_orig_0137005" n="0137005"/>虛<anchor xml:id="nkr_note_orig_0137006" n="0137006"/>，外權道俗，是非
<lb ed="ZW" n="0137a10"/>俱乘，逆順斯入，善惡反論，靡不通達，和光塵穢而眞心常寂。和
<lb ed="ZW" n="0137a11"/>光同穢，故能行五無間；眞心常寂，故能而無惱恚。乃至不斷生
<lb ed="ZW" n="0137a12"/>死，是名和光；現於涅槃，所謂<anchor xml:id="nkr_note_orig_0137007" n="0137007"/>常寂。類皆<anchor xml:id="nkr_note_orig_0137008" n="0137008"/>然也。</p></cb:div>
<lb ed="ZW" n="0137a13"/><cb:div type="orig"><p xml:id="pZW03p0137a1301">至於地獄，無諸罪垢。</p></cb:div>
<lb ed="ZW" n="0137a14"/><cb:div type="commentary"><p xml:id="pZW03p0137a1401">肇曰：罪垢，地獄因也。示受其報，實無其因。</p></cb:div>
<lb ed="ZW" n="0137a15"/><cb:div type="orig"><p xml:id="pZW03p0137a1501">至於畜生，無有無明，憍慢等過。</p></cb:div>
<lb ed="ZW" n="0137a16"/><cb:div type="commentary"><p xml:id="pZW03p0137a1601">肇曰：癡慢偏，多墮畜生<anchor xml:id="nkr_note_orig_0137009" n="0137009"/>。</p></cb:div>
<lb ed="ZW" n="0137a17"/><cb:div type="orig"><p xml:id="pZW03p0137a1701">至於餓鬼，而具足功德。</p></cb:div>
<lb ed="ZW" n="0137a18"/><cb:div type="commentary"><p xml:id="pZW03p0137a1801">肇曰：慳貪無福，多墮餓鬼。</p></cb:div>
<lb ed="ZW" n="0137a19"/><cb:div type="orig"><p xml:id="pZW03p0137a1901">行色、無色界道，不以爲勝。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0138a" n="0138a"/>
<lb ed="ZW" n="0138a01"/><cb:div type="commentary"><p xml:id="pZW03p0138a0101">二，善趣也。無想非想，外道計著，以爲涅槃第一最勝。菩薩
<lb ed="ZW" n="0138a02"/>和光，知其卑陋。肇曰：上二界道，受有之因。雖同其行，知其卑
<lb ed="ZW" n="0138a03"/>陋。</p></cb:div>
<lb ed="ZW" n="0138a04"/><cb:div type="orig"><p xml:id="pZW03p0138a0401">示行貪慾，離諸染著。示行瞋恚，於諸衆生無有恚
<lb ed="ZW" n="0138a05"/>礙。示行愚<anchor xml:id="nkr_note_orig_0138001" n="0138001"/>癡而以智慧調伏其心。</p></cb:div>
<lb ed="ZW" n="0138a06"/><cb:div type="commentary"><p xml:id="pZW03p0138a0601">三<anchor xml:id="nkr_note_orig_0138002" n="0138002"/>，三毒也，肇曰：行三毒而不乖三善也。</p></cb:div>
<lb ed="ZW" n="0138a07"/><cb:div type="orig"><p xml:id="pZW03p0138a0701">示行慳貪而捨內外所有，不惜身命。示行毀禁而安
<lb ed="ZW" n="0138a08"/>住淨戒，乃至小罪猶懷大懼<anchor xml:id="nkr_note_orig_0138003" n="0138003"/>。示行瞋恚而常慈忍。示
<lb ed="ZW" n="0138a09"/>行懈怠而勤修功德。示行亂意而常念定。示行愚癡而<anchor xml:id="nkr_note_orig_0138004" n="0138004"/>
<lb ed="ZW" n="0138a10"/>通達世間、出世間慧。</p></cb:div>
<lb ed="ZW" n="0138a11"/><cb:div type="commentary"><p xml:id="pZW03p0138a1101">四，十蔽也。肇曰：示行六蔽而不乖六度。</p></cb:div>
<lb ed="ZW" n="0138a12"/><cb:div type="orig"><p xml:id="pZW03p0138a1201">示行諂僞而善方便隨諸經義。</p></cb:div>
<lb ed="ZW" n="0138a13"/><cb:div type="commentary"><p xml:id="pZW03p0138a1301">第七方便。肇曰：外現隨俗諂詐，內實隨經方便。</p></cb:div>
<lb ed="ZW" n="0138a14"/><cb:div type="orig"><p xml:id="pZW03p0138a1401">示行憍慢而於衆生猶如橋樑。</p></cb:div>
<lb ed="ZW" n="0138a15"/><cb:div type="commentary"><p xml:id="pZW03p0138a1501">八願度也。肇曰：使物皆蹈我上，取卑下<anchor xml:id="nkr_note_orig_0138005" n="0138005"/>之極也<anchor xml:id="nkr_note_orig_0138006" n="0138006"/>。</p></cb:div>
<lb ed="ZW" n="0138a16"/><cb:div type="orig"><p xml:id="pZW03p0138a1601">示行諸煩惱而心常淸淨。</p></cb:div>
<lb ed="ZW" n="0138a17"/><cb:div type="commentary"><p xml:id="pZW03p0138a1701">九力度也。肇曰：煩惱顯於外，心淨著於內。</p></cb:div>
<lb ed="ZW" n="0138a18"/><cb:div type="orig"><p xml:id="pZW03p0138a1801">示入於魔而順佛智慧不隨他敎。</p></cb:div>
<lb ed="ZW" n="0138a19"/><cb:div type="commentary"><p xml:id="pZW03p0138a1901">十智度也。肇曰：外同邪敎，內順正慧。</p></cb:div>
<lb ed="ZW" n="0138a20"/><cb:div type="orig"><p xml:id="pZW03p0138a2001">示入聲<anchor xml:id="nkr_note_orig_0138007" n="0138007"/>聞而爲衆生說未聞法。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0139a" n="0139a"/>
<lb ed="ZW" n="0139a01"/><cb:div type="commentary"><p xml:id="pZW03p0139a0101">五，二乘。肇曰：聲聞不從人聞不能自悟，況能爲人說所未聞
<lb ed="ZW" n="0139a02"/>也。</p></cb:div>
<lb ed="ZW" n="0139a03"/><cb:div type="orig"><p xml:id="pZW03p0139a0301">示入辟支佛而成就大悲，敎化衆生。</p></cb:div>
<lb ed="ZW" n="0139a04"/><cb:div type="commentary"><p xml:id="pZW03p0139a0401">肇曰：大悲，大乘法，非辟支佛所能行也。</p></cb:div>
<lb ed="ZW" n="0139a05"/><cb:div type="orig"><p xml:id="pZW03p0139a0501">示入貧窮而有寶手功德無盡。</p></cb:div>
<lb ed="ZW" n="0139a06"/><cb:div type="commentary"><p xml:id="pZW03p0139a0601">六雜報也。肇曰：手出自然寶，賙窮無盡。</p></cb:div>
<lb ed="ZW" n="0139a07"/><cb:div type="orig"><p xml:id="pZW03p0139a0701">示入形殘而具諸相好，以自莊嚴。示入下賤而生佛
<lb ed="ZW" n="0139a08"/>種姓<anchor xml:id="nkr_note_orig_0139001" n="0139001"/>中，具諸功德。</p></cb:div>
<lb ed="ZW" n="0139a09"/><cb:div type="commentary"><p xml:id="pZW03p0139a0901">外現形殘，內圓法相。外示下賤，內宿殖<anchor xml:id="nkr_note_orig_0139002" n="0139002"/>德本，生佛種性
<lb ed="ZW" n="0139a10"/>也。</p></cb:div>
<lb ed="ZW" n="0139a11"/><cb:div type="orig"><p xml:id="pZW03p0139a1101">示入羸<anchor xml:id="nkr_note_orig_0139003" n="0139003"/>劣醜陋而得那羅延身，一切衆生之所樂
<lb ed="ZW" n="0139a12"/>見。</p></cb:div>
<lb ed="ZW" n="0139a13"/><cb:div type="commentary"><p xml:id="pZW03p0139a1301">肇曰：那羅延，天力士名也。端正姝<anchor xml:id="nkr_note_orig_0139004" n="0139004"/>妙，志力雄猛。</p></cb:div>
<lb ed="ZW" n="0139a14"/><cb:div type="orig"><p xml:id="pZW03p0139a1401">示入老病<anchor xml:id="nkr_note_orig_0139005" n="0139005"/>而永斷病根，超越<anchor xml:id="nkr_note_orig_0139006" n="0139006"/>死畏。</p></cb:div>
<lb ed="ZW" n="0139a15"/><cb:div type="commentary"><p xml:id="pZW03p0139a1501">肇曰：法身大士生死永盡，況老病乎。</p></cb:div>
<lb ed="ZW" n="0139a16"/><cb:div type="orig"><p xml:id="pZW03p0139a1601">示有資生而恆觀無常，實無所貪。示有妻妾綵女而
<lb ed="ZW" n="0139a17"/>常遠離五欲淤泥。現於訥鈍而成就辯才，總持無失。示
<lb ed="ZW" n="0139a18"/>入邪濟而以正濟度諸衆生。</p></cb:div>
<lb ed="ZW" n="0139a19"/><cb:div type="commentary"><p xml:id="pZW03p0139a1901">七，異道。肇曰：津河可<anchor xml:id="nkr_note_orig_0139007" n="0139007"/>渡之處名正濟。嶮誑處名邪濟。
<pb ed="ZW" xml:id="ZW03.0025.0140a" n="0140a"/>
<lb ed="ZW" n="0140a01"/>佛道名正濟，外道名<anchor xml:id="nkr_note_orig_0140001" n="0140001"/>邪濟也。</p></cb:div>
<lb ed="ZW" n="0140a02"/><cb:div type="orig"><p xml:id="pZW03p0140a0201">現遍入諸道而斷其因緣。</p></cb:div>
<lb ed="ZW" n="0140a03"/><cb:div type="commentary"><p xml:id="pZW03p0140a0301">八，生死六道。肇曰：遍入異道，豈曰慕求，欲斷其因緣耳。</p></cb:div>
<lb ed="ZW" n="0140a04"/><cb:div type="orig"><p xml:id="pZW03p0140a0401">現於涅槃而不斷生死。</p></cb:div>
<lb ed="ZW" n="0140a05"/><cb:div type="commentary"><p xml:id="pZW03p0140a0501">九，涅槃。肇曰：現身涅槃而方入生死。</p>
<lb ed="ZW" n="0140a06"/><p xml:id="pZW03p0140a0601">自上所列於菩薩皆爲非道，而處之無礙，乃所以爲道。故曰
<lb ed="ZW" n="0140a07"/>通達佛道。</p></cb:div>
<lb ed="ZW" n="0140a08"/><cb:div type="orig"><p xml:id="pZW03p0140a0801"><name role="" type="person">文殊師利</name>，菩薩能如是行於非道，是爲通達佛道。</p></cb:div>
<lb ed="ZW" n="0140a09"/><cb:div type="commentary"><p xml:id="pZW03p0140a0901">此五結也。</p></cb:div>
<lb ed="ZW" n="0140a10"/><cb:div type="orig"><p xml:id="pZW03p0140a1001">於是維摩詰問<name role="" type="person">文殊師利</name>：何等爲如來種？</p></cb:div>
<lb ed="ZW" n="0140a11"/><cb:div type="commentary"><p xml:id="pZW03p0140a1101">二，問如來種也。文五：一問，二答，三徵，四釋，五歎述。此
<lb ed="ZW" n="0140a12"/>初也。前生死雖非道，菩薩化之爲佛道；今煩惱雖生死種，衆生
<lb ed="ZW" n="0140a13"/>悟<anchor xml:id="nkr_note_orig_0140002" n="0140002"/>之爲如來種也。</p></cb:div>
<lb ed="ZW" n="0140a14"/><cb:div type="orig"><p xml:id="pZW03p0140a1401"><name role="" type="person">文殊師利</name>言：有身爲種，</p></cb:div>
<lb ed="ZW" n="0140a15"/><cb:div type="commentary"><p xml:id="pZW03p0140a1501">二，答。文二。初列十法增<anchor xml:id="nkr_note_orig_0140003" n="0140003"/>數可知<anchor xml:id="nkr_note_orig_0140004" n="0140004"/>。此一法也。肇曰：
<lb ed="ZW" n="0140a16"/>有身見也。夫心無定所，隨物而變，在邪而邪<anchor xml:id="nkr_note_orig_0140005" n="0140005"/>，在正而正。邪正
<lb ed="ZW" n="0140a17"/>雖殊，其種不異。何則？變邪而正，改惡而善。豈別有異<anchor xml:id="nkr_note_orig_0140006" n="0140006"/>邪之
<lb ed="ZW" n="0140a18"/>正，異惡之善？超然無因，忽爾自得乎。然則正因邪起，善因惡
<lb ed="ZW" n="0140a19"/>生，故曰衆結煩惱爲如來種也。</p></cb:div>
<lb ed="ZW" n="0140a20"/><cb:div type="orig"><p xml:id="pZW03p0140a2001">無明有愛爲種，</p></cb:div>
<lb ed="ZW" n="0140a21"/><cb:div type="commentary"><p xml:id="pZW03p0140a2101">二，法門<anchor xml:id="nkr_note_orig_0140007" n="0140007"/>也。什曰：向總說，此開爲二門也。一切結屬二，
<pb ed="ZW" xml:id="ZW03.0025.0141a" n="0141a"/>
<lb ed="ZW" n="0141a01"/>故偏擧二門也。自下次第廣開。又解文云：無明性卽是明。又
<lb ed="ZW" n="0141a02"/>云：不滅癡愛，起於明脫。</p></cb:div>
<lb ed="ZW" n="0141a03"/><cb:div type="orig"><p xml:id="pZW03p0141a0301">貪恚癡爲種，四顚倒爲種，五蓋爲種，六入爲種。</p></cb:div>
<lb ed="ZW" n="0141a04"/><cb:div type="commentary"><p xml:id="pZW03p0141a0401">如常數。</p></cb:div>
<lb ed="ZW" n="0141a05"/><cb:div type="orig"><p xml:id="pZW03p0141a0501">七識處爲種，</p></cb:div>
<lb ed="ZW" n="0141a06"/><cb:div type="commentary"><p xml:id="pZW03p0141a0601">七法也。欲界人天，初識住。劫初<anchor xml:id="nkr_note_orig_0141001" n="0141001"/>初禪，二識住。二禪，
<lb ed="ZW" n="0141a07"/>三識住。三禪，四識住。空處，五識住。識處，六識住。無所有
<lb ed="ZW" n="0141a08"/>處<anchor xml:id="nkr_note_orig_0141002" n="0141002"/>，七識住。什曰：識住<anchor xml:id="nkr_note_orig_0141003" n="0141003"/>者，識得安住也。識念分明，無有惱
<lb ed="ZW" n="0141a09"/>患無<anchor xml:id="nkr_note_orig_0141004" n="0141004"/>壞<anchor xml:id="nkr_note_orig_0141005" n="0141005"/>者，是爲識住。惡趣則苦痛壞<anchor xml:id="nkr_note_orig_0141006" n="0141006"/>，四禪無想壞<anchor xml:id="nkr_note_orig_0141007" n="0141007"/>，非
<lb ed="ZW" n="0141a10"/>想滅定壞<anchor xml:id="nkr_note_orig_0141008" n="0141008"/>，亦彼地<anchor xml:id="nkr_note_orig_0141009" n="0141009"/>心想微昧，念不分明，故識不安住。</p></cb:div>
<lb ed="ZW" n="0141a11"/><cb:div type="orig"><p xml:id="pZW03p0141a1101">八邪法爲種，</p></cb:div>
<lb ed="ZW" n="0141a12"/><cb:div type="commentary"><p xml:id="pZW03p0141a1201">八法也。謂邪見，邪思維等。</p></cb:div>
<lb ed="ZW" n="0141a13"/><cb:div type="orig"><p xml:id="pZW03p0141a1301">九惱處爲種，</p></cb:div>
<lb ed="ZW" n="0141a14"/><cb:div type="commentary"><p xml:id="pZW03p0141a1401">九法也。什曰：愛我怨家，憎<anchor xml:id="nkr_note_orig_0141010" n="0141010"/>我知識，惱我己身。一世則
<lb ed="ZW" n="0141a15"/>三，三世爲九也。義云：九結也<anchor xml:id="nkr_note_orig_0141011" n="0141011"/>。</p></cb:div>
<lb ed="ZW" n="0141a16"/><cb:div type="orig"><p xml:id="pZW03p0141a1601">十不善法爲種，</p></cb:div>
<lb ed="ZW" n="0141a17"/><cb:div type="commentary"><p xml:id="pZW03p0141a1701">十法也。謂煞生等如前。以要言之，六十二見及一切煩惱皆
<pb ed="ZW" xml:id="ZW03.0025.0142a" n="0142a"/>
<lb ed="ZW" n="0142a01"/>是佛種。二<anchor xml:id="nkr_note_orig_0142001" n="0142001"/>，總結也。迷理爲見，著事爲煩惱。肇曰：塵勞衆
<lb ed="ZW" n="0142a02"/>生<anchor xml:id="nkr_note_orig_0142002" n="0142002"/>卽成佛道，故是佛種。生曰：夫大<anchor xml:id="nkr_note_orig_0142003" n="0142003"/>乘之悟，本不近捨生死，
<lb ed="ZW" n="0142a03"/>遠更求之也<anchor xml:id="nkr_note_orig_0142004" n="0142004"/>。斯爲在生死事中，卽用其實爲悟始<anchor xml:id="nkr_note_orig_0142005" n="0142005"/>者，豈非佛
<lb ed="ZW" n="0142a04"/>之萌芽起於生<anchor xml:id="nkr_note_orig_0142006" n="0142006"/>死事哉！</p></cb:div>
<lb ed="ZW" n="0142a05"/><cb:div type="orig"><p xml:id="pZW03p0142a0501">曰：何謂也？</p></cb:div>
<lb ed="ZW" n="0142a06"/><cb:div type="commentary"><p xml:id="pZW03p0142a0601">三，徵也。肇曰：夫妙極之道，必有妙極之因。而曰塵勞爲種
<lb ed="ZW" n="0142a07"/>者，何也？</p></cb:div>
<lb ed="ZW" n="0142a08"/><cb:div type="orig"><p xml:id="pZW03p0142a0801">答曰：若見無爲入正位者，不能復發阿耨多羅三藐三
<lb ed="ZW" n="0142a09"/>菩提心</p></cb:div>
<lb ed="ZW" n="0142a10"/><cb:div type="commentary"><p xml:id="pZW03p0142a1001">四，解釋也<anchor xml:id="nkr_note_orig_0142007" n="0142007"/>。文三：初法，次<anchor xml:id="nkr_note_orig_0142008" n="0142008"/>喩，後結。此初<anchor xml:id="nkr_note_orig_0142009" n="0142009"/>也。旣煩
<lb ed="ZW" n="0142a11"/>惱性卽菩提性，而二乘斷煩惱見無爲，妄安涅槃之樂，故自絕大
<lb ed="ZW" n="0142a12"/>心。凡夫爲生死所迫，慕勝心猛故能發大志也。生日：以現事明
<lb ed="ZW" n="0142a13"/>之，見無爲入正位者，苦忍已上，結使已斷，旣至其所，始爲見之。
<lb ed="ZW" n="0142a14"/>以本欲捨生死求悟，悟則在生死<anchor xml:id="nkr_note_orig_0142010" n="0142010"/>外矣。無復不捨，卽悟之義，
<lb ed="ZW" n="0142a15"/>故不能復發菩提心也。</p></cb:div>
<lb ed="ZW" n="0142a16"/><cb:div type="orig"><p xml:id="pZW03p0142a1601">譬如高原陸地不生蓮花，卑濕淤泥乃生<anchor xml:id="nkr_note_orig_0142011" n="0142011"/>此花。如
<pb ed="ZW" xml:id="ZW03.0025.0143a" n="0143a"/>
<lb ed="ZW" n="0143a01"/>是見無爲入正位者，終不復能生於佛法，煩惱泥中乃有衆
<lb ed="ZW" n="0143a02"/>生起佛法耳。</p></cb:div>
<lb ed="ZW" n="0143a03"/><cb:div type="commentary"><p xml:id="pZW03p0143a0301">此二，喩也。文二。此初，喩<anchor xml:id="nkr_note_orig_0143001" n="0143001"/>煩惱泥中有菩提蓮花也。二
<lb ed="ZW" n="0143a04"/>乘捨之證無爲，如高原也。</p></cb:div>
<lb ed="ZW" n="0143a05"/><cb:div type="orig"><p xml:id="pZW03p0143a0501">又如殖種於空終不得生<anchor xml:id="nkr_note_orig_0143002" n="0143002"/>，糞壤之地乃能滋茂。如
<lb ed="ZW" n="0143a06"/>是入無爲正位者不生佛法。起於我見如<name role="" type="person">須彌山</name>，猶能發
<lb ed="ZW" n="0143a07"/>於阿耨多羅三藐三菩提心，生佛法矣。</p></cb:div>
<lb ed="ZW" n="0143a08"/><cb:div type="commentary"><p xml:id="pZW03p0143a0801">此二，喩我見<anchor xml:id="nkr_note_orig_0143003" n="0143003"/>之地生滋茂慧芽，二乘斷滅諸見，如空中種
<lb ed="ZW" n="0143a09"/>也。</p></cb:div>
<lb ed="ZW" n="0143a10"/><cb:div type="orig"><p xml:id="pZW03p0143a1001">是故當知，一切煩惱爲如來種。譬如不下巨海，則不
<lb ed="ZW" n="0143a11"/>能得無價寶珠，如是<anchor xml:id="nkr_note_orig_0143004" n="0143004"/>不入煩惱大海，則不能得生一切
<lb ed="ZW" n="0143a12"/>智寶。</p></cb:div>
<lb ed="ZW" n="0143a13"/><cb:div type="commentary"><p xml:id="pZW03p0143a1301">此下結，文三，可見。若悟煩惱性，得菩提智；如不離大海，得
<lb ed="ZW" n="0143a14"/>無價寶<anchor xml:id="nkr_note_orig_0143005" n="0143005"/>珠。二乘捨煩惱求菩提，如人捨大海求無價寶，其可得
<lb ed="ZW" n="0143a15"/>乎？</p></cb:div>
<lb ed="ZW" n="0143a16"/><cb:div type="orig"><p xml:id="pZW03p0143a1601">爾時大迦葉歎言：善哉，善哉！<name role="" type="person">文殊師利</name>！快說此
<lb ed="ZW" n="0143a17"/>語，誠<anchor xml:id="nkr_note_orig_0143006" n="0143006"/>如所言，塵勞之疇爲如來種。</p></cb:div>
<lb ed="ZW" n="0143a18"/><cb:div type="commentary"><p xml:id="pZW03p0143a1801">此下五，迦葉歎述。文四：一總歎領解，二述其得失，三擧喩
<lb ed="ZW" n="0143a19"/>自傷，四結無反<anchor xml:id="nkr_note_orig_0143007" n="0143007"/>覆。此初也。文殊<anchor xml:id="nkr_note_orig_0143008" n="0143008"/>訶意，以實相眞理，煩惱
<pb ed="ZW" xml:id="ZW03.0025.0144a" n="0144a"/>
<lb ed="ZW" n="0144a01"/>卽菩提，捨之則非正求也。今迦葉領意。夫求菩提三無數劫，久
<lb ed="ZW" n="0144a02"/>住生死、廣度衆生、滿弘誓願。今阿羅漢已斷煩惱，不受後有，於
<lb ed="ZW" n="0144a03"/>大悲願永<anchor xml:id="nkr_note_orig_0144001" n="0144001"/>絕因緣，如根敗之士<anchor xml:id="nkr_note_orig_0144002" n="0144002"/>。凡夫業惑猶在，生死未亡，若
<lb ed="ZW" n="0144a04"/>能發菩提心，卽能滿三祇劫，尅終悲願，故不斷三寶，能報佛恩。
<lb ed="ZW" n="0144a05"/>《法華經》迦葉述云：世尊往昔說法，我時在座。但念空、無相、無
<lb ed="ZW" n="0144a06"/>作，於菩提<anchor xml:id="nkr_note_orig_0144003" n="0144003"/>法，淨佛國土，成就衆生心不喜樂。所以者何？世
<lb ed="ZW" n="0144a07"/>尊令我等出於三界、得涅槃證。又今我等年已朽邁，於<anchor xml:id="nkr_note_orig_0144004" n="0144004"/>佛敎化
<lb ed="ZW" n="0144a08"/>菩薩不生好樂之心。今聞授聲聞記，深自慶幸無量珍<anchor xml:id="nkr_note_orig_0144005" n="0144005"/>寶不求
<lb ed="ZW" n="0144a09"/>自得<anchor xml:id="nkr_note_orig_0144006" n="0144006"/>。此而推之往昔說法，於菩薩法生絕分想<anchor xml:id="nkr_note_orig_0144007" n="0144007"/>，卽今之此歎
<lb ed="ZW" n="0144a10"/>也。</p></cb:div>
<lb ed="ZW" n="0144a11"/><cb:div type="orig"><p xml:id="pZW03p0144a1101">我等今者不復堪任發阿耨多羅三藐三菩提心，乃至
<lb ed="ZW" n="0144a12"/>五無間罪猶能發意生於佛法，而今我等永<anchor xml:id="nkr_note_orig_0144008" n="0144008"/>不能發。</p></cb:div>
<lb ed="ZW" n="0144a13"/><cb:div type="commentary"><p xml:id="pZW03p0144a1301">此述得失。聲聞結盡不堪，五逆惑在能發也。</p></cb:div>
<lb ed="ZW" n="0144a14"/><cb:div type="orig"><p xml:id="pZW03p0144a1401">譬如根敗之士，其於五欲不能復利；如是聲聞諸結斷
<lb ed="ZW" n="0144a15"/>者，於佛法中，無所復益，永<anchor xml:id="nkr_note_orig_0144009" n="0144009"/>不志願。</p></cb:div>
<lb ed="ZW" n="0144a16"/><cb:div type="commentary"><p xml:id="pZW03p0144a1601">三，擧喩自傷。五根若敗，不能欲五塵也。</p></cb:div>
<lb ed="ZW" n="0144a17"/><cb:div type="orig"><p xml:id="pZW03p0144a1701">是故，<name role="" type="person">文殊師利</name>！凡夫於佛法有反覆，而聲聞無也。
<lb ed="ZW" n="0144a18"/>所以者何？凡夫聞佛法能起無上道心，不斷三寶。正使
<pb ed="ZW" xml:id="ZW03.0025.0145a" n="0145a"/>
<lb ed="ZW" n="0145a01"/>聲聞終身聞佛法、力無畏<anchor xml:id="nkr_note_orig_0145001" n="0145001"/>等，永不能發無上道意。</p></cb:div>
<lb ed="ZW" n="0145a02"/><cb:div type="commentary"><p xml:id="pZW03p0145a0201">四，結無反覆。凡夫能成菩提以報佛恩。二<anchor xml:id="nkr_note_orig_0145002" n="0145002"/>乘息滅而永
<lb ed="ZW" n="0145a03"/>斷也。</p></cb:div>
<lb ed="ZW" n="0145a04"/><cb:div type="orig"><p xml:id="pZW03p0145a0401">爾時會中有菩薩名普現色身，問維摩詰言：居士！父
<lb ed="ZW" n="0145a05"/>母妻子，親戚眷<anchor xml:id="nkr_note_orig_0145003" n="0145003"/>屬，吏民知識悉爲是誰？奴<anchor xml:id="nkr_note_orig_0145004" n="0145004"/>婢僮僕，
<lb ed="ZW" n="0145a06"/>象馬車<anchor xml:id="nkr_note_orig_0145005" n="0145005"/>乘皆何所在？</p></cb:div>
<lb ed="ZW" n="0145a07"/><cb:div type="commentary"><p xml:id="pZW03p0145a0701">三，明資生眷<anchor xml:id="nkr_note_orig_0145006" n="0145006"/>屬。無上<anchor xml:id="nkr_note_orig_0145007" n="0145007"/>法身非一眞所<anchor xml:id="nkr_note_orig_0145008" n="0145008"/>成。萬行爲資
<lb ed="ZW" n="0145a08"/>生，萬德爲眷<anchor xml:id="nkr_note_orig_0145009" n="0145009"/>屬，方能成就。此初問也。肇曰：淨名權道無方，
<lb ed="ZW" n="0145a09"/>隱顯難測，外現同世家屬，內以法爲家屬。恐惑者見形不及其道，
<lb ed="ZW" n="0145a10"/>故生斯問。</p></cb:div>
<lb ed="ZW" n="0145a11"/><cb:div type="orig"><p xml:id="pZW03p0145a1101">於是維摩詰以偈<anchor xml:id="nkr_note_orig_0145010" n="0145010"/>答曰：智度菩薩母，方便以爲父，
<lb ed="ZW" n="0145a12"/>一切衆導師，無不由是生。</p></cb:div>
<lb ed="ZW" n="0145a13"/><cb:div type="commentary"><p xml:id="pZW03p0145a1301">二，四十二偈答。文四：初、四行明眷<anchor xml:id="nkr_note_orig_0145011" n="0145011"/>屬。二、七行明資
<lb ed="ZW" n="0145a14"/>生，三、二十八行明業用，四、三行結勸。此初也。內有正智，外有
<lb ed="ZW" n="0145a15"/>方便，法身生焉。肇曰：智爲內照，權爲外用，萬行之所由生，諸佛
<lb ed="ZW" n="0145a16"/>之所因出，故菩薩以智爲母，以權爲父。</p></cb:div>
<lb ed="ZW" n="0145a17"/><cb:div type="orig"><p xml:id="pZW03p0145a1701">法喜以爲妻，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0146a" n="0146a"/>
<lb ed="ZW" n="0146a01"/><cb:div type="commentary"><p xml:id="pZW03p0146a0101">肇曰：法喜，謂見法生內喜也。世人以妻色爲悅，菩薩以法喜
<lb ed="ZW" n="0146a02"/>爲悅。</p></cb:div>
<lb ed="ZW" n="0146a03"/><cb:div type="orig"><p xml:id="pZW03p0146a0301">慈悲心爲女，</p></cb:div>
<lb ed="ZW" n="0146a04"/><cb:div type="commentary"><p xml:id="pZW03p0146a0401">肇曰：慈悲<anchor xml:id="nkr_note_orig_0146001" n="0146001"/>之情<anchor xml:id="nkr_note_orig_0146002" n="0146002"/>像女人性，故以爲女。生曰：慈悲以外
<lb ed="ZW" n="0146a05"/>適爲用，有女義焉。</p></cb:div>
<lb ed="ZW" n="0146a06"/><cb:div type="orig"><p xml:id="pZW03p0146a0601">善心誠實男，</p></cb:div>
<lb ed="ZW" n="0146a07"/><cb:div type="commentary"><p xml:id="pZW03p0146a0701">肇曰：誠實眞直，男子<anchor xml:id="nkr_note_orig_0146003" n="0146003"/>之性。亦有爲惡而實，故標以善心
<lb ed="ZW" n="0146a08"/>也<anchor xml:id="nkr_note_orig_0146004" n="0146004"/>。</p></cb:div>
<lb ed="ZW" n="0146a09"/><cb:div type="orig"><p xml:id="pZW03p0146a0901">畢竟空寂舍<anchor xml:id="nkr_note_orig_0146005" n="0146005"/>，</p></cb:div>
<lb ed="ZW" n="0146a10"/><cb:div type="commentary"><p xml:id="pZW03p0146a1001">肇曰：堂宇以蔽風霜，空寂以障塵想。什曰：有非眞要，時復
<lb ed="ZW" n="0146a11"/>暫遊；空爲理宗，以爲常宅。</p></cb:div>
<lb ed="ZW" n="0146a12"/><cb:div type="orig"><p xml:id="pZW03p0146a1201">弟子衆塵勞，隨意之所轉，</p></cb:div>
<lb ed="ZW" n="0146a13"/><cb:div type="commentary"><p xml:id="pZW03p0146a1301">昔無明郞主恩愛魔王，今化令隨道爲弟子也。</p></cb:div>
<lb ed="ZW" n="0146a14"/><cb:div type="orig"><p xml:id="pZW03p0146a1401">道品善知識，由是成正覺。</p></cb:div>
<lb ed="ZW" n="0146a15"/><cb:div type="commentary"><p xml:id="pZW03p0146a1501">肇曰：成益我者，三十七道品也，可謂善知識乎。</p></cb:div>
<lb ed="ZW" n="0146a16"/><cb:div type="orig"><p xml:id="pZW03p0146a1601">諸度法等侶，</p></cb:div>
<lb ed="ZW" n="0146a17"/><cb:div type="commentary"><p xml:id="pZW03p0146a1701">肇曰：六度大乘之要行，發心爲侶，俱至道場，吾眞侶也。</p></cb:div>
<lb ed="ZW" n="0146a18"/><cb:div type="orig"><p xml:id="pZW03p0146a1801">四攝爲妓女，</p></cb:div>
<lb ed="ZW" n="0146a19"/><cb:div type="commentary"><p xml:id="pZW03p0146a1901">肇曰：四攝悅衆，以當妓女。</p></cb:div>
<lb ed="ZW" n="0146a20"/><cb:div type="orig"><p xml:id="pZW03p0146a2001">歌詠誦法言，以此爲音樂。</p></cb:div>
<lb ed="ZW" n="0146a21"/><cb:div type="commentary"><p xml:id="pZW03p0146a2101">肇曰：口詠法言，以當音樂也</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0147a" n="0147a"/>
<lb ed="ZW" n="0147a01"/><cb:div type="orig"><p xml:id="pZW03p0147a0101">總持之園菀，無漏法林樹。覺意<anchor xml:id="nkr_note_orig_0147001" n="0147001"/>淨妙花，解脫智
<lb ed="ZW" n="0147a02"/>慧果。八解之浴池，定水湛然滿，布以七淨花，浴此無垢
<lb ed="ZW" n="0147a03"/>人，</p></cb:div>
<lb ed="ZW" n="0147a04"/><cb:div type="commentary"><p xml:id="pZW03p0147a0401">此下明資生也。總<anchor xml:id="nkr_note_orig_0147002" n="0147002"/>持，實相理也。無漏，萬行林樹也。此
<lb ed="ZW" n="0147a05"/>樹開七覺之花，結解脫之果。什曰：解脫無爲果，智慧有爲果。此
<lb ed="ZW" n="0147a06"/>明慧也。八解<anchor xml:id="nkr_note_orig_0147003" n="0147003"/>之池，止禪定之水，敷七淨之花，五欲熱<anchor xml:id="nkr_note_orig_0147004" n="0147004"/>惱，貪
<lb ed="ZW" n="0147a07"/>愛諸塵，浴此則淸涼矣。此行明定也。七淨者：一戒淨，二心淨，
<lb ed="ZW" n="0147a08"/>三見淨，四度疑淨，五分別淨，六行淨，七涅槃淨。肇曰：總持強
<lb ed="ZW" n="0147a09"/>記，萬善之菀也。於此苑樹無漏之林，敷七覺之花，結解脫之果，
<lb ed="ZW" n="0147a10"/>八<anchor xml:id="nkr_note_orig_0147005" n="0147005"/>八解之池，積<anchor xml:id="nkr_note_orig_0147006" n="0147006"/>禪定之水，湛然充滿。布七淨之花羅列水
<lb ed="ZW" n="0147a11"/>上，而復無垢之士遊此林菀花池，閒宴嬉遊，樂之至也。豈等俗林
<lb ed="ZW" n="0147a12"/>菀之歡乎。</p></cb:div>
<lb ed="ZW" n="0147a13"/><cb:div type="orig"><p xml:id="pZW03p0147a1301">象馬五通馳，大乘以爲車，調御以一心，遊於八正路。</p></cb:div>
<lb ed="ZW" n="0147a14"/><cb:div type="commentary"><p xml:id="pZW03p0147a1401">肇曰：五通爲象馬，大乘爲上車，一心爲御者，遊於八正道。</p></cb:div>
<lb ed="ZW" n="0147a15"/><cb:div type="orig"><p xml:id="pZW03p0147a1501">相具以嚴容，衆好飾其姿，慚愧之上服，深心爲花鬘。</p></cb:div>
<lb ed="ZW" n="0147a16"/><cb:div type="commentary"><p xml:id="pZW03p0147a1601">相具三十二相，衆好八十種好，慚愧蔽陋惡，深心飾形服也。</p></cb:div>
<lb ed="ZW" n="0147a17"/><cb:div type="orig"><p xml:id="pZW03p0147a1701">富有七財寶，敎授以滋息，如所說修行，迴向爲大利。</p></cb:div>
<lb ed="ZW" n="0147a18"/><cb:div type="commentary"><p xml:id="pZW03p0147a1801">肇曰：七財，信、戒、聞、捨、慧、慚、愧等也。世人以玉帛爲饒，
<lb ed="ZW" n="0147a19"/>菩薩以七財爲富。出入法寶與人同利，兼示以滋息之法，令如說
<lb ed="ZW" n="0147a20"/>修行，迴向佛道，此利之大者。</p></cb:div>
<lb ed="ZW" n="0147a21"/><cb:div type="orig"><p xml:id="pZW03p0147a2101">四禪爲床座，從於淨命生。多聞增智慧，以爲自覺
<pb ed="ZW" xml:id="ZW03.0025.0148a" n="0148a"/>
<lb ed="ZW" n="0148a01"/>音。</p></cb:div>
<lb ed="ZW" n="0148a02"/><cb:div type="commentary"><p xml:id="pZW03p0148a0201">四禪宴息猶如床座，要從持戒淨命所生。離五欲濕散亂毒
<lb ed="ZW" n="0148a03"/>蟲，猶恐貪著禪味，故令多<anchor xml:id="nkr_note_orig_0148001" n="0148001"/>聞以自覺。</p></cb:div>
<lb ed="ZW" n="0148a04"/><cb:div type="orig"><p xml:id="pZW03p0148a0401">甘露法之食，解脫味爲漿。淨心以澡浴，戒品爲塗
<lb ed="ZW" n="0148a05"/>香。</p></cb:div>
<lb ed="ZW" n="0148a06"/><cb:div type="commentary"><p xml:id="pZW03p0148a0601">甘露法食以資慧解，八解禪漿止五欲渴，此二內資也。懺悔
<lb ed="ZW" n="0148a07"/>罪垢澡浴身心<anchor xml:id="nkr_note_orig_0148002" n="0148002"/>，嚴持戒香塗熏法體，此二外嚴也<anchor xml:id="nkr_note_orig_0148003" n="0148003"/>。此則身戒<anchor xml:id="nkr_note_orig_0148004" n="0148004"/>
<lb ed="ZW" n="0148a08"/>心慧，方爲修持矣。</p></cb:div>
<lb ed="ZW" n="0148a09"/><cb:div type="orig"><p xml:id="pZW03p0148a0901">摧滅煩惱賊<anchor xml:id="nkr_note_orig_0148005" n="0148005"/>，勇健無能逾。降伏四種魔，勝幡建道
<lb ed="ZW" n="0148a10"/>場。</p></cb:div>
<lb ed="ZW" n="0148a11"/><cb:div type="commentary"><p xml:id="pZW03p0148a1101">此下三，明業用。此行明自業成，下二十七行明濟物用，如世
<lb ed="ZW" n="0148a12"/>人功成祿厚慧濟貧寡。此初也。肇曰：外國法戰諍破敵，立幡以
<lb ed="ZW" n="0148a13"/>表勝。菩薩摧煩惱賊、降四魔怨，乃於道場建勝相也。</p></cb:div>
<lb ed="ZW" n="0148a14"/><cb:div type="orig"><p xml:id="pZW03p0148a1401">雖知無起滅，示彼故有生。悉現諸國土，如日無不
<lb ed="ZW" n="0148a15"/>見。</p></cb:div>
<lb ed="ZW" n="0148a16"/><cb:div type="commentary"><p xml:id="pZW03p0148a1601">此下功成則濟物，體眞則用大。生曰：明其有所云爲也。文
<lb ed="ZW" n="0148a17"/>七。初三行總明眞應自在也。肇曰：知無起滅，則得法身，無復生
<lb ed="ZW" n="0148a18"/>分。爲彼有生，故無往不見。</p></cb:div>
<lb ed="ZW" n="0148a19"/><cb:div type="orig"><p xml:id="pZW03p0148a1901">供養於十方，無量億如來，諸佛及己身，無有分別想。</p></cb:div>
<lb ed="ZW" n="0148a20"/><cb:div type="commentary"><p xml:id="pZW03p0148a2001">此行明雖供諸佛，肇曰：未嘗覺彼己之異。</p></cb:div>
<lb ed="ZW" n="0148a21"/><cb:div type="orig"><p xml:id="pZW03p0148a2101">雖知諸佛國，及與<anchor xml:id="nkr_note_orig_0148006" n="0148006"/>衆生空，而常修淨土，敎化於群
<pb ed="ZW" xml:id="ZW03.0025.0149a" n="0149a"/>
<lb ed="ZW" n="0149a01"/>生。</p></cb:div>
<lb ed="ZW" n="0149a02"/><cb:div type="commentary"><p xml:id="pZW03p0149a0201">此行明雖知人國空而修淨<anchor xml:id="nkr_note_orig_0149001" n="0149001"/>土以化物。肇曰：知空不捨有，
<lb ed="ZW" n="0149a03"/>所以常處中。</p></cb:div>
<lb ed="ZW" n="0149a04"/><cb:div type="orig"><p xml:id="pZW03p0149a0401">諸有衆生類，形聲及威儀，無畏力菩薩，一時能盡現。
<lb ed="ZW" n="0149a05"/>覺知衆魔事，而示隨其行，以善方便智，隨意皆能現。或
<lb ed="ZW" n="0149a06"/>示老病死，成就諸群生，了知如幻化<anchor xml:id="nkr_note_orig_0149002" n="0149002"/>，通達無有礙。</p></cb:div>
<lb ed="ZW" n="0149a07"/><cb:div type="commentary"><p xml:id="pZW03p0149a0701">二<anchor xml:id="nkr_note_orig_0149003" n="0149003"/>，此三行明知魔了幻而示現誘，濟老病死<anchor xml:id="nkr_note_orig_0149004" n="0149004"/>，如太子厭欲，
<lb ed="ZW" n="0149a08"/>淨居諸天四城門所現。</p></cb:div>
<lb ed="ZW" n="0149a09"/><cb:div type="orig"><p xml:id="pZW03p0149a0901">或現劫盡燒，天地皆洞然，衆人有常想，照令知無常。
<lb ed="ZW" n="0149a10"/>無數億衆生，俱來請菩薩，一時到其舍，化令向佛道。</p></cb:div>
<lb ed="ZW" n="0149a11"/><cb:div type="commentary"><p xml:id="pZW03p0149a1101">三，二行明大三災。水風二災文無者，略。初禪內有覺觀，外
<lb ed="ZW" n="0149a12"/>有火災；二禪內有喜受，外有水災；三禪內有喘息，外有風災；四禪
<lb ed="ZW" n="0149a13"/>無災，由不動<anchor xml:id="nkr_note_orig_0149005" n="0149005"/>故。什曰：或實燒或不實燒者，衆生見燒想卽悟
<lb ed="ZW" n="0149a14"/>無常，還攝不燒也。</p></cb:div>
<lb ed="ZW" n="0149a15"/><cb:div type="orig"><p xml:id="pZW03p0149a1501">經書禁咒術，工巧諸伎藝，盡現行此事，饒益於群生。</p></cb:div>
<lb ed="ZW" n="0149a16"/><cb:div type="commentary"><p xml:id="pZW03p0149a1601">四，三行明世智也。什曰：以同習相感，先同而後<anchor xml:id="nkr_note_orig_0149006" n="0149006"/>乖也。</p></cb:div>
<lb ed="ZW" n="0149a17"/><cb:div type="orig"><p xml:id="pZW03p0149a1701">世間衆道法，悉於中出家，因以解人惑，而不墮邪見。</p></cb:div>
<lb ed="ZW" n="0149a18"/><cb:div type="commentary"><p xml:id="pZW03p0149a1801">肇曰：九十六種皆出家修道，隨其出家，欲解其惑，不同其見。</p></cb:div>
<lb ed="ZW" n="0149a19"/><cb:div type="orig"><p xml:id="pZW03p0149a1901">或作日月天，梵王世界主，或時作地水，或復作風火。</p></cb:div>
<lb ed="ZW" n="0149a20"/><cb:div type="commentary"><p xml:id="pZW03p0149a2001">肇曰：遇海漂人則變身爲地。水、火、風皆隨彼所須而自變形
<lb ed="ZW" n="0149a21"/>也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0150a" n="0150a"/>
<lb ed="ZW" n="0150a01"/><cb:div type="orig"><p xml:id="pZW03p0150a0101">劫中有疾疫，現作諸藥草，若有服<anchor xml:id="nkr_note_orig_0150001" n="0150001"/>之者，除病消衆
<lb ed="ZW" n="0150a02"/>毒。劫中有飢饉，現身作飮食，先救彼飢渴，卻以法語人。
<lb ed="ZW" n="0150a03"/>劫中有刀兵，爲之起慈悲，化彼諸衆生，令住無諍地。若
<lb ed="ZW" n="0150a04"/>有大戰陣，立之以等力，菩薩現威勢，降伏使和安。</p></cb:div>
<lb ed="ZW" n="0150a05"/><cb:div type="commentary"><p xml:id="pZW03p0150a0501">五、四<anchor xml:id="nkr_note_orig_0150002" n="0150002"/>行明小三災。肇曰：菩薩法身於何不爲，或爲藥草，
<lb ed="ZW" n="0150a06"/>令服者病除；或爲飮食，令飢者得飽。刀<anchor xml:id="nkr_note_orig_0150003" n="0150003"/>兵七日，疾疫七月七
<lb ed="ZW" n="0150a07"/>日，飢饉七年七月七日。東西二州有似非正，謂瞋增盛，身力羸
<lb ed="ZW" n="0150a08"/>劣，數加<anchor xml:id="nkr_note_orig_0150004" n="0150004"/>飢渴等，北州全無戰陣助明刀兵可見。</p></cb:div>
<lb ed="ZW" n="0150a09"/><cb:div type="orig"><p xml:id="pZW03p0150a0901">一切國土中，諸有地獄處，輒往到於彼，勉濟其苦
<lb ed="ZW" n="0150a10"/>惱<anchor xml:id="nkr_note_orig_0150005" n="0150005"/>。一切國土中，畜生相食噉，皆現生於彼，爲之作利
<lb ed="ZW" n="0150a11"/>益。</p></cb:div>
<lb ed="ZW" n="0150a12"/><cb:div type="commentary"><p xml:id="pZW03p0150a1201">六、二行明入惡趣救物。合有鬼趣，文無者，略也。什曰：如
<lb ed="ZW" n="0150a13"/>過去世時，人無禮義，欲殘害長老，猴象及鳥推敬長老，令人獸修
<lb ed="ZW" n="0150a14"/>善，咸相和順，如《大智論》中說。</p></cb:div>
<lb ed="ZW" n="0150a15"/><cb:div type="orig"><p xml:id="pZW03p0150a1501">示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。
<lb ed="ZW" n="0150a16"/>火中生蓮花，是可謂<anchor xml:id="nkr_note_orig_0150006" n="0150006"/>希有，在欲而行禪，希有亦如是。</p></cb:div>
<lb ed="ZW" n="0150a17"/><cb:div type="commentary"><p xml:id="pZW03p0150a1701">七、十行明同事攝物。肇曰：欲言行禪，復受五欲；欲言受欲，
<lb ed="ZW" n="0150a18"/>復現行禪。莫測其變，所以憒亂也。自非靜亂齊旨，孰能爲<anchor xml:id="nkr_note_orig_0150007" n="0150007"/>
<lb ed="ZW" n="0150a19"/>之。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0151a" n="0151a"/>
<lb ed="ZW" n="0151a01"/><cb:div type="orig"><p xml:id="pZW03p0151a0101">或現作婬女，引諸好色者，先以欲鉤<anchor xml:id="nkr_note_orig_0151001" n="0151001"/>。牽，後令入佛
<lb ed="ZW" n="0151a02"/>智。</p></cb:div>
<lb ed="ZW" n="0151a03"/><cb:div type="commentary"><p xml:id="pZW03p0151a0301">肇曰：反欲以順。</p></cb:div>
<lb ed="ZW" n="0151a04"/><cb:div type="orig"><p xml:id="pZW03p0151a0401">或爲邑中主，或作商人導，國師及大臣，以祐利衆生。
<lb ed="ZW" n="0151a05"/>諸有貧窮者，現作無盡藏，因以勸導之，令發菩提心。我
<lb ed="ZW" n="0151a06"/>心憍慢者，爲現大力士，消伏諸貢高，令住佛上道。其有
<lb ed="ZW" n="0151a07"/>恐懼衆，居前而慰安，先施以無畏，後令發道心。</p></cb:div>
<lb ed="ZW" n="0151a08"/><cb:div type="commentary"><p xml:id="pZW03p0151a0801">肇曰：慢心自高，如山峰不停水。菩薩現爲力士，服其高心，
<lb ed="ZW" n="0151a09"/>然後潤以法水。</p></cb:div>
<lb ed="ZW" n="0151a10"/><cb:div type="orig"><p xml:id="pZW03p0151a1001">或現離婬欲，爲<anchor xml:id="nkr_note_orig_0151002" n="0151002"/>五通仙人，開導諸群生，令住戒忍
<lb ed="ZW" n="0151a11"/>慈。</p></cb:div>
<lb ed="ZW" n="0151a12"/><cb:div type="commentary"><p xml:id="pZW03p0151a1201">什曰：世無賢聖，衆生下劣不入深法，故化以戒忍。</p></cb:div>
<lb ed="ZW" n="0151a13"/><cb:div type="orig"><p xml:id="pZW03p0151a1301">見須供事者，現爲作僮僕，旣悅可其意，乃發以道心。
<lb ed="ZW" n="0151a14"/>隨彼之所須，得入於佛慧，以善方便力，皆能給足之。如
<lb ed="ZW" n="0151a15"/>是道無量，所行無有涯，智慧無邊際，度脫無<anchor xml:id="nkr_note_orig_0151003" n="0151003"/>數衆。假
<lb ed="ZW" n="0151a16"/>令一切佛，於無數億劫，贊歎其功德，猶尙不能盡。</p></cb:div>
<lb ed="ZW" n="0151a17"/><cb:div type="commentary"><p xml:id="pZW03p0151a1701">第四，結勸，此二行結也。生曰：應適無方，皆是佛之道矣。
<lb ed="ZW" n="0151a18"/>肇曰：其權智之道，無涯無際。雖復衆聖殊辯，猶不能盡。</p></cb:div>
<lb ed="ZW" n="0151a19"/><cb:div type="orig"><p xml:id="pZW03p0151a1901">誰聞如是法，不發菩提心？除彼不肖人，癡冥無智
<lb ed="ZW" n="0151a20"/>者。</p></cb:div>
<lb ed="ZW" n="0151a21"/><cb:div type="commentary"><p xml:id="pZW03p0151a2101">此行勸也。不肖，二乘也；癡冥，凡夫也。肇曰：下士聞道而
<lb ed="ZW" n="0151a22"/>大笑之。日月雖明，何益瞽者。</p></cb:div></cb:div>
<lb ed="ZW" n="0151a23"/>
<pb ed="ZW" xml:id="ZW03.0025.0152a" n="0152a"/>
<lb ed="ZW" n="0152a01"/><cb:div type="other"><cb:mulu type="其他" level="2">入不二法門品第九</cb:mulu><head>入不二法門品第九</head>
<lb ed="ZW" n="0152a02"/>
<lb ed="ZW" n="0152a03"/><p xml:id="pZW03p0152a0301">此下二品廣上中道正觀。此品不二明體，下品能二明用。入
<lb ed="ZW" n="0152a04"/>者，觀照智也。不二法所觀理門者，文字敎也。什曰：從始會已<anchor xml:id="nkr_note_orig_0152001" n="0152001"/>
<lb ed="ZW" n="0152a05"/>來，唯二人相對，餘皆默然。今欲<anchor xml:id="nkr_note_orig_0152002" n="0152002"/>各顯其德，故問，令盡說。亦
<lb ed="ZW" n="0152a06"/>云：情惑不同，發悟有<anchor xml:id="nkr_note_orig_0152003" n="0152003"/>因。各令說悟，廣釋衆迷。夫勝會明宗，
<lb ed="ZW" n="0152a07"/>必以令終爲美。今法座將散，欲究其深致，廣說不二乃盡妙也。
<lb ed="ZW" n="0152a08"/>問曰：亦有三四乃至無量法門，云何獨說不二耶？答：二事少而惑
<lb ed="ZW" n="0152a09"/>淺，餘事廣而累深。二尙應破，則餘可知矣。復次，萬法之生，必
<lb ed="ZW" n="0152a10"/>從緣起。緣起生法，多少不同。極其少者，要從二緣。若有一緣
<lb ed="ZW" n="0152a11"/>生，未之聞也。然則有之緣起，極於二法，二法<anchor xml:id="nkr_note_orig_0152004" n="0152004"/>旣廢，則入於玄
<lb ed="ZW" n="0152a12"/>境。云何不破一邪？答曰：若名數之，則非一也。若以一爲一，亦
<lb ed="ZW" n="0152a13"/>未離於二。遣二則一，斯盡矣。復次，無相之一，名假而實立，實
<lb ed="ZW" n="0152a14"/>立<anchor xml:id="nkr_note_orig_0152005" n="0152005"/>則體與相絕，故直置而自無也。肇曰：言爲世則謂之法，衆
<lb ed="ZW" n="0152a15"/>聖所由謂<anchor xml:id="nkr_note_orig_0152006" n="0152006"/>之門。又解，入者悟入也。《法華》棄縛得脫名出火
<lb ed="ZW" n="0152a16"/>宅；此經返<anchor xml:id="nkr_note_orig_0152007" n="0152007"/>迷向悟名入不二。其言甚<anchor xml:id="nkr_note_orig_0152008" n="0152008"/>異，其旨甚一。</p>
<lb ed="ZW" n="0152a17"/><cb:div type="orig"><p xml:id="pZW03p0152a1701">爾時維摩詰語衆菩薩言：諸仁者，云何菩薩入不二
<lb ed="ZW" n="0152a18"/>法門，各隨所樂說之。</p></cb:div>
<lb ed="ZW" n="0152a19"/><cb:div type="commentary"><p xml:id="pZW03p0152a1901">品文四：一、諸菩薩說，二、妙德<anchor xml:id="nkr_note_orig_0152009" n="0152009"/>說，三、淨名說，四、時衆得益。
<pb ed="ZW" xml:id="ZW03.0025.0153a" n="0153a"/>
<lb ed="ZW" n="0153a01"/>初文二。此初，淨名問也。</p></cb:div>
<lb ed="ZW" n="0153a02"/><cb:div type="orig"><p xml:id="pZW03p0153a0201">會中有菩薩名法自在，說言：諸仁者，生、滅爲二。
<lb ed="ZW" n="0153a03"/>法本不生，今則無滅，得此無生法忍，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0153a04"/><cb:div type="commentary"><p xml:id="pZW03p0153a0401">二、諸菩薩答。一切諸法皆因緣生滅。小乘執實爲二，大乘
<lb ed="ZW" n="0153a05"/>知<anchor xml:id="nkr_note_orig_0153001" n="0153001"/>法如幻，故無生滅，入不二也。肇曰：滅者，滅生耳。若悟無
<lb ed="ZW" n="0153a06"/>生，滅何所滅，此卽無生法忍也。此菩薩因觀生滅以悟道，故說己
<lb ed="ZW" n="0153a07"/>所解爲不二法門也。下<anchor xml:id="nkr_note_orig_0153002" n="0153002"/>皆<anchor xml:id="nkr_note_orig_0153003" n="0153003"/>類爾。萬法云云，離眞皆名二，故
<lb ed="ZW" n="0153a08"/>以不二爲言也。</p></cb:div>
<lb ed="ZW" n="0153a09"/><cb:div type="orig"><p xml:id="pZW03p0153a0901">德守菩薩曰：我、我所爲二。因有我故，便有我所。
<lb ed="ZW" n="0153a10"/>若無有我，則無我所，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0153a11"/><cb:div type="commentary"><p xml:id="pZW03p0153a1101">肇曰：妙主常存，我也；身及萬物，我所也。我所，我之所有
<lb ed="ZW" n="0153a12"/>也。法旣無我，誰有之者。</p></cb:div>
<lb ed="ZW" n="0153a13"/><cb:div type="orig"><p xml:id="pZW03p0153a1301">不眴菩薩曰：受、不受爲二。若法不受，則不可得。
<lb ed="ZW" n="0153a14"/>以不可得故，無取、無捨、無作、無行，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0153a15"/><cb:div type="commentary"><p xml:id="pZW03p0153a1501">凡夫受著五陰，無學不受<anchor xml:id="nkr_note_orig_0153004" n="0153004"/>。此爲二也。肇曰：有心必有所
<lb ed="ZW" n="0153a16"/>受，有所受必有所不受，此爲二也。若悟法本空，二俱不受，則無
<lb ed="ZW" n="0153a17"/>得無行爲不二也。</p></cb:div>
<lb ed="ZW" n="0153a18"/><cb:div type="orig"><p xml:id="pZW03p0153a1801">德頂菩薩曰：垢、淨爲二。見垢實性<anchor xml:id="nkr_note_orig_0153005" n="0153005"/>，則無淨相順
<lb ed="ZW" n="0153a19"/>於滅相，是<anchor xml:id="nkr_note_orig_0153006" n="0153006"/>爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0153a20"/><cb:div type="commentary"><p xml:id="pZW03p0153a2001">凡夫倒心見<anchor xml:id="nkr_note_orig_0153007" n="0153007"/>淨，二乘觀身不淨，此爲二。肇曰：淨生於垢，
<pb ed="ZW" xml:id="ZW03.0025.0154a" n="0154a"/>
<lb ed="ZW" n="0154a01"/>實性無垢，淨何所淨。</p></cb:div>
<lb ed="ZW" n="0154a02"/><cb:div type="orig"><p xml:id="pZW03p0154a0201">善宿菩薩曰：是動、是念爲二。不動則無念，無念則
<lb ed="ZW" n="0154a03"/>無分別，通達此者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0154a04"/><cb:div type="commentary"><p xml:id="pZW03p0154a0401">肇曰：情發爲動，想成爲念。又解，安住實性卽性無動，無
<lb ed="ZW" n="0154a05"/>動<anchor xml:id="nkr_note_orig_0154001" n="0154001"/>卽無念。</p></cb:div>
<lb ed="ZW" n="0154a06"/><cb:div type="orig"><p xml:id="pZW03p0154a0601">善眼菩薩曰：一相、無相爲二。若知一相卽是無
<lb ed="ZW" n="0154a07"/>相<anchor xml:id="nkr_note_orig_0154002" n="0154002"/>，亦不取無相入於平等，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0154a08"/><cb:div type="commentary"><p xml:id="pZW03p0154a0801">《法華》明一實相，般若經名無相。肇曰：言一慾以去二，不言
<lb ed="ZW" n="0154a09"/>一也。言無慾以去有，不言無也。而惑者<anchor xml:id="nkr_note_orig_0154003" n="0154003"/>聞一則取一相，聞無
<lb ed="ZW" n="0154a10"/>則取無相，故有二也。</p></cb:div>
<lb ed="ZW" n="0154a11"/><cb:div type="orig"><p xml:id="pZW03p0154a1101">妙臂<anchor xml:id="nkr_note_orig_0154004" n="0154004"/>菩薩曰：菩薩心、聲聞心爲二。觀心相空如
<lb ed="ZW" n="0154a12"/>幻化者，無菩薩心無聲聞心，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0154a13"/><cb:div type="commentary"><p xml:id="pZW03p0154a1301">什曰：以施報故，手出無盡寶物，如五河流，故名妙臂<anchor xml:id="nkr_note_orig_0154005" n="0154005"/>。又
<lb ed="ZW" n="0154a14"/>解曰：自利聲聞心也，利他菩薩心也。</p></cb:div>
<lb ed="ZW" n="0154a15"/><cb:div type="orig"><p xml:id="pZW03p0154a1501">弗沙菩薩曰：善、不善爲二。若不起善、不善，入無相
<lb ed="ZW" n="0154a16"/>際而通達者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0154a17"/><cb:div type="commentary"><p xml:id="pZW03p0154a1701">肇曰：弗沙，星名也。什曰：生時所値，因以爲名。不<anchor xml:id="nkr_note_orig_0154006" n="0154006"/>善，
<lb ed="ZW" n="0154a18"/>十惡也。善，十善及涅槃也。</p></cb:div>
<lb ed="ZW" n="0154a19"/><cb:div type="orig"><p xml:id="pZW03p0154a1901">師子吼菩薩曰：罪、福爲二。若達罪性與福無異，以
<lb ed="ZW" n="0154a20"/>金剛慧決了此相，無縛無解者，是爲入不二法門</p></cb:div>
<lb ed="ZW" n="0154a21"/><cb:div type="commentary"><p xml:id="pZW03p0154a2101">罪，破戒也。福，持戒定慧也。罪福平等，一相一性爲不二。
<pb ed="ZW" xml:id="ZW03.0025.0155a" n="0155a"/>
<lb ed="ZW" n="0155a01"/>肇曰：金剛慧，實相慧也。</p></cb:div>
<lb ed="ZW" n="0155a02"/><cb:div type="orig"><p xml:id="pZW03p0155a0201">師子意菩薩曰：有漏、無漏爲二。若得諸法等則<anchor xml:id="nkr_note_orig_0155001" n="0155001"/>
<lb ed="ZW" n="0155a03"/>不起漏、不漏想，不著於相，亦不住無相，是爲入不二<anchor xml:id="nkr_note_orig_0155002" n="0155002"/>
<lb ed="ZW" n="0155a04"/>法門。</p></cb:div>
<lb ed="ZW" n="0155a05"/><cb:div type="commentary"><p xml:id="pZW03p0155a0501">苦集有漏，滅道無漏爲二。大士平<anchor xml:id="nkr_note_orig_0155003" n="0155003"/>等觀同一實諦不二。
<lb ed="ZW" n="0155a06"/>什曰：師子度水，要截流<anchor xml:id="nkr_note_orig_0155004" n="0155004"/>直<anchor xml:id="nkr_note_orig_0155005" n="0155005"/>度，曲則不度。此大士以實相智
<lb ed="ZW" n="0155a07"/>慧深入諸法，直過彼岸，故<anchor xml:id="nkr_note_orig_0155006" n="0155006"/>藉以爲名。</p></cb:div>
<lb ed="ZW" n="0155a08"/><cb:div type="orig"><p xml:id="pZW03p0155a0801">淨解菩薩曰：有爲、無爲爲二。若離一切數，則心如
<lb ed="ZW" n="0155a09"/>虛空，以淸淨慧無所閡者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0155a10"/><cb:div type="commentary"><p xml:id="pZW03p0155a1001">四相有爲也，四相滅無爲也。相本不起，今則無滅。無二<anchor xml:id="nkr_note_orig_0155007" n="0155007"/>
<lb ed="ZW" n="0155a11"/>也。叡曰：數卽<anchor xml:id="nkr_note_orig_0155008" n="0155008"/>有爲無爲也。</p></cb:div>
<lb ed="ZW" n="0155a12"/><cb:div type="orig"><p xml:id="pZW03p0155a1201">那羅延菩薩曰：世間，出世間爲二。世間性空卽是出
<lb ed="ZW" n="0155a13"/>世間，於其中不入、不出、不溢、不散，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0155a14"/><cb:div type="commentary"><p xml:id="pZW03p0155a1401">什曰：世間，三界也；出世間，解脫。二也。悟世間<anchor xml:id="nkr_note_orig_0155009" n="0155009"/>性空，
<lb ed="ZW" n="0155a15"/>無入<anchor xml:id="nkr_note_orig_0155010" n="0155010"/>無出，故不二也。</p></cb:div>
<lb ed="ZW" n="0155a16"/><cb:div type="orig"><p xml:id="pZW03p0155a1601">善意菩薩曰：生死、涅槃爲二。若見生死性則無生
<lb ed="ZW" n="0155a17"/>死，無縛無解，不然不滅。如是解者，是爲入不二法門。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0156a" n="0156a"/>
<lb ed="ZW" n="0156a01"/><cb:div type="commentary"><p xml:id="pZW03p0156a0101">受後有生死也，滅盡後有涅槃也。悟世<anchor xml:id="nkr_note_orig_0156001" n="0156001"/>生死妄<anchor xml:id="nkr_note_orig_0156002" n="0156002"/>，無生死
<lb ed="ZW" n="0156a02"/>也。肇曰：縛<anchor xml:id="nkr_note_orig_0156003" n="0156003"/>然生死之別名，解滅涅槃之異稱也。</p></cb:div>
<lb ed="ZW" n="0156a03"/><cb:div type="orig"><p xml:id="pZW03p0156a0301">現見菩薩曰：盡不盡爲二。法若究竟盡、若不盡皆
<lb ed="ZW" n="0156a04"/>是無盡相。無盡相卽是空，空則無有盡、不盡相。如是入
<lb ed="ZW" n="0156a05"/>者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0156a06"/><cb:div type="commentary"><p xml:id="pZW03p0156a0601">肇曰：有爲虛僞法，無常故名盡；實相無爲法，常住故<anchor xml:id="nkr_note_orig_0156004" n="0156004"/>不
<lb ed="ZW" n="0156a07"/>盡。若以盡爲盡，不盡爲不盡，皆二也。若能悟盡、不盡<anchor xml:id="nkr_note_orig_0156005" n="0156005"/>俱無
<lb ed="ZW" n="0156a08"/>盡相者，則入一空不二門也。</p></cb:div>
<lb ed="ZW" n="0156a09"/><cb:div type="orig"><p xml:id="pZW03p0156a0901">普守菩薩曰：我，無我爲二。我尙不可得，非我何可
<lb ed="ZW" n="0156a10"/>得？見我實性者，不復起二，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0156a11"/><cb:div type="commentary"><p xml:id="pZW03p0156a1101">肇曰：非我出於我耳。見我實性者，我本自無，況於非我也。</p></cb:div>
<lb ed="ZW" n="0156a12"/><cb:div type="orig"><p xml:id="pZW03p0156a1201">電天菩薩曰：明、無明爲二。無明實性卽是明，明亦
<lb ed="ZW" n="0156a13"/>不可取，離一切數，於其中平等無<anchor xml:id="nkr_note_orig_0156006" n="0156006"/>二者<anchor xml:id="nkr_note_orig_0156007" n="0156007"/>，是爲入不二
<lb ed="ZW" n="0156a14"/>法門。</p></cb:div>
<lb ed="ZW" n="0156a15"/><cb:div type="commentary"><p xml:id="pZW03p0156a1501">肇曰：明，慧明也。無明，癡冥也。見無明性卽爲是明。若見
<lb ed="ZW" n="0156a16"/>明爲明，卽明、無明相待<anchor xml:id="nkr_note_orig_0156008" n="0156008"/>，故<anchor xml:id="nkr_note_orig_0156009" n="0156009"/>不可取。</p></cb:div>
<lb ed="ZW" n="0156a17"/><cb:div type="orig"><p xml:id="pZW03p0156a1701">喜見菩薩曰：色、色空爲二。色卽是空，非色滅空，色
<lb ed="ZW" n="0156a18"/>性自空。如是受、想、行、識，識空爲二。識卽是空，非識
<pb ed="ZW" xml:id="ZW03.0025.0157a" n="0157a"/>
<lb ed="ZW" n="0157a01"/>滅空，識性自空，於其中<anchor xml:id="nkr_note_orig_0157001" n="0157001"/>通達者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0157a02"/><cb:div type="commentary"><p xml:id="pZW03p0157a0201">色是礙，滅色是空，二也。若悟色性自空，卽空色不二。肇
<lb ed="ZW" n="0157a03"/>曰：若有不卽空，無不夷迹。餘陰准知。</p></cb:div>
<lb ed="ZW" n="0157a04"/><cb:div type="orig"><p xml:id="pZW03p0157a0401">明相菩薩曰：四種異、空種異<anchor xml:id="nkr_note_orig_0157002" n="0157002"/>爲二。四種性卽是
<lb ed="ZW" n="0157a05"/><anchor xml:id="nkr_note_orig_0157003" n="0157003"/>
<lb ed="ZW" n="0157a06"/>空種性，如前際<anchor xml:id="nkr_note_orig_0157004" n="0157004"/>、後際空故，中際亦空。若能如是知諸
<lb ed="ZW" n="0157a07"/>種性者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0157a08"/><cb:div type="commentary"><p xml:id="pZW03p0157a0801">肇曰：四種，四大也。空種，空大也。此五衆之所由生，故名
<lb ed="ZW" n="0157a09"/>種。然此四大之性，無前、後、中，無異空大。又解：小乘以四大堅
<lb ed="ZW" n="0157a10"/>濕煖動，性異空大。《大乘楞伽》以四大是妄想性<anchor xml:id="nkr_note_orig_0157005" n="0157005"/>，妄無自性，故
<lb ed="ZW" n="0157a11"/>不異空也。</p></cb:div>
<lb ed="ZW" n="0157a12"/><cb:div type="orig"><p xml:id="pZW03p0157a1201">妙意菩薩曰：眼、色爲二。若知眼性於色不貪、不恚、
<lb ed="ZW" n="0157a13"/>不癡，是名寂滅。如是耳聲、鼻香，舌味、身觸、意法爲二。
<lb ed="ZW" n="0157a14"/>若知意性於法不貪、不恚、不癡，是名寂滅，安住其中，是
<lb ed="ZW" n="0157a15"/>爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0157a16"/><cb:div type="commentary"><p xml:id="pZW03p0157a1601">肇曰：存於情塵，故三毒以生。若悟六情性，則不起三毒，此
<lb ed="ZW" n="0157a17"/>寂滅之道也。</p></cb:div>
<lb ed="ZW" n="0157a18"/><cb:div type="orig"><p xml:id="pZW03p0157a1801">無盡意菩薩曰：布施、迴向一切智爲二。布施性卽是
<lb ed="ZW" n="0157a19"/>迴向一切智性。如是持戒、忍辱、精進<anchor xml:id="nkr_note_orig_0157006" n="0157006"/>、禪定、智慧，迴
<lb ed="ZW" n="0157a20"/>向一切智爲二。智慧性卽是迴向一切智性，於其中入一
<lb ed="ZW" n="0157a21"/>相者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0157a22"/><cb:div type="commentary"><p xml:id="pZW03p0157a2201">肇曰：六度爲妙因，迴向一切智者，二也。若悟因果同性、入
<pb ed="ZW" xml:id="ZW03.0025.0158a" n="0158a"/>
<lb ed="ZW" n="0158a01"/>於一相，乃應不二。</p></cb:div>
<lb ed="ZW" n="0158a02"/><cb:div type="orig"><p xml:id="pZW03p0158a0201">深慧菩薩曰：是空、是無相、是無作，爲二。空卽無
<lb ed="ZW" n="0158a03"/>相，無相卽無作。空、無相、無作則無心意識，於一解脫
<lb ed="ZW" n="0158a04"/>門卽是三解脫門者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0158a05"/><cb:div type="commentary"><p xml:id="pZW03p0158a0501">大論云：聲聞經明三三昧，緣四諦十六行；摩訶衍同，緣諸法
<lb ed="ZW" n="0158a06"/>實相。斯則小乘諦異，故三昧門異；大乘理同，故三昧<anchor xml:id="nkr_note_orig_0158001" n="0158001"/>門不異
<lb ed="ZW" n="0158a07"/>也。肇曰：三行雖異，然俱是無緣解脫，故無心意識也。緣旣是
<lb ed="ZW" n="0158a08"/>同，則三解不異。</p></cb:div>
<lb ed="ZW" n="0158a09"/><cb:div type="orig"><p xml:id="pZW03p0158a0901">寂根菩薩曰：佛、法、衆，爲二。佛卽是法，法卽是衆。
<lb ed="ZW" n="0158a10"/>是三寶皆無爲相，與虛空等，一切法亦爾。能隨此行者，
<lb ed="ZW" n="0158a11"/>是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0158a12"/><cb:div type="commentary"><p xml:id="pZW03p0158a1201">丈六身，佛<anchor xml:id="nkr_note_orig_0158002" n="0158002"/>也；四諦，法也；四道果，僧也。此是小乘見迹
<lb ed="ZW" n="0158a13"/>異也。智無生，佛也；理無相，法也；行無修，僧也；此是大乘理本
<lb ed="ZW" n="0158a14"/>一也。小乘執迹<anchor xml:id="nkr_note_orig_0158003" n="0158003"/>故異，大乘返本故不異也。</p></cb:div>
<lb ed="ZW" n="0158a15"/><cb:div type="orig"><p xml:id="pZW03p0158a1501">心無礙菩薩曰：身、身滅爲二。身卽是身滅。所以者
<lb ed="ZW" n="0158a16"/>何？見身實相者，不起見身及以滅身，身與滅身無二、無
<lb ed="ZW" n="0158a17"/>分別。於其中不驚不懼者，是爲入<anchor xml:id="nkr_note_orig_0158004" n="0158004"/>不二法門。</p></cb:div>
<lb ed="ZW" n="0158a18"/><cb:div type="commentary"><p xml:id="pZW03p0158a1801">陰苦聚爲身，患苦故滅身，爲二。若悟陰假會，卽身非身，無
<lb ed="ZW" n="0158a19"/>生無滅，名見實相，爲不二也。</p></cb:div>
<lb ed="ZW" n="0158a20"/><cb:div type="orig"><p xml:id="pZW03p0158a2001">上善菩薩曰：身、口、意<anchor xml:id="nkr_note_add_0158a2001" n="0158a2001"/><anchor xml:id="beg0158a2001" n="0158a2001"/>業<anchor xml:id="end0158a2001"/>，爲二。是三業皆無作相。
<lb ed="ZW" n="0158a21"/>身無作相卽口無作相，口無作相卽意無作相。是三業無
<lb ed="ZW" n="0158a22"/>作相卽一切法無作相。能如是隨無作慧者，是爲入不二
<pb ed="ZW" xml:id="ZW03.0025.0159a" n="0159a"/>
<lb ed="ZW" n="0159a01"/>法門。</p></cb:div>
<lb ed="ZW" n="0159a02"/><cb:div type="commentary"><p xml:id="pZW03p0159a0201">肇曰：三業雖殊，無作一也。諸法之生，本乎三業，三業旣無，
<lb ed="ZW" n="0159a03"/>誰作諸法？</p></cb:div>
<lb ed="ZW" n="0159a04"/><cb:div type="orig"><p xml:id="pZW03p0159a0401">福田菩薩曰：福行、罪行、不動行爲二。三行實性卽
<lb ed="ZW" n="0159a05"/>是空，空則<anchor xml:id="nkr_note_orig_0159001" n="0159001"/>無福行、無罪行、無不動行。於此三行而不
<lb ed="ZW" n="0159a06"/>起者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0159a07"/><cb:div type="commentary"><p xml:id="pZW03p0159a0701">肇曰：福，欲界善行；罪，十惡之流也。不動<anchor xml:id="nkr_note_orig_0159002" n="0159002"/>，色、無色行也。
<lb ed="ZW" n="0159a08"/>又解：妄動<anchor xml:id="nkr_note_orig_0159003" n="0159003"/>爲行<anchor xml:id="nkr_note_orig_0159004" n="0159004"/>，離動<anchor xml:id="nkr_note_orig_0159005" n="0159005"/>則平等。</p></cb:div>
<lb ed="ZW" n="0159a09"/><cb:div type="orig"><p xml:id="pZW03p0159a0901">華嚴菩薩曰：從我起二，爲二。見我實相者，不起二
<lb ed="ZW" n="0159a10"/>法。若不住二法則<anchor xml:id="nkr_note_orig_0159006" n="0159006"/>無有識。無所識者，是爲入不二法
<lb ed="ZW" n="0159a11"/>門。</p></cb:div>
<lb ed="ZW" n="0159a12"/><cb:div type="commentary"><p xml:id="pZW03p0159a1201">由執我故，所對爲二。肇曰：因我故有彼，二名所以生。若見
<lb ed="ZW" n="0159a13"/>我實相，則彼我之識無由而起。</p></cb:div>
<lb ed="ZW" n="0159a14"/><cb:div type="orig"><p xml:id="pZW03p0159a1401"><name role="" type="person">德藏菩薩</name>曰：有所得相爲二。若無所得則無取捨。
<lb ed="ZW" n="0159a15"/>無取捨者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0159a16"/><cb:div type="commentary"><p xml:id="pZW03p0159a1601">肇曰：得在於我，相在於<anchor xml:id="nkr_note_orig_0159007" n="0159007"/>彼。我不得<anchor xml:id="nkr_note_orig_0159008" n="0159008"/>相，誰取誰捨？又
<lb ed="ZW" n="0159a17"/>解，於法有得，待物爲二；若無所得，則無有<anchor xml:id="nkr_note_orig_0159009" n="0159009"/>二。</p></cb:div>
<lb ed="ZW" n="0159a18"/><cb:div type="orig"><p xml:id="pZW03p0159a1801">月上菩薩曰：闇與明爲二。無闇無明則無有二。所
<pb ed="ZW" xml:id="ZW03.0025.0160a" n="0160a"/>
<lb ed="ZW" n="0160a01"/>以者何？如入滅受想<anchor xml:id="nkr_note_orig_0160001" n="0160001"/>定無闇無明，一切法相亦復如
<lb ed="ZW" n="0160a02"/>是。於其中平等者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0160a03"/><cb:div type="commentary"><p xml:id="pZW03p0160a0301">肇曰：二乘入滅盡定六根都滅，雖經晝夜不覺晦明之異，以喩
<lb ed="ZW" n="0160a04"/>菩薩無心於明闇。</p></cb:div>
<lb ed="ZW" n="0160a05"/><cb:div type="orig"><p xml:id="pZW03p0160a0501">寶印手菩薩曰：樂涅槃、不樂世間爲二。若不樂涅
<lb ed="ZW" n="0160a06"/>槃、不厭世間則無<anchor xml:id="nkr_note_orig_0160002" n="0160002"/>有二。所以者何？若有縛<anchor xml:id="nkr_note_orig_0160003" n="0160003"/>則有
<lb ed="ZW" n="0160a07"/>解，若本無縛，其誰求解？無縛無解則無樂厭，是爲入不
<lb ed="ZW" n="0160a08"/>二法門。</p></cb:div>
<lb ed="ZW" n="0160a09"/><cb:div type="commentary"><p xml:id="pZW03p0160a0901">肇曰：世間無縛，曷爲而厭？涅槃無解，曷爲而樂？</p></cb:div>
<lb ed="ZW" n="0160a10"/><cb:div type="orig"><p xml:id="pZW03p0160a1001">珠頂王<anchor xml:id="nkr_note_orig_0160004" n="0160004"/>菩薩曰：正道、邪道爲二。住正道者則不
<lb ed="ZW" n="0160a11"/>分別是邪是正。離此二者，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0160a12"/><cb:div type="commentary"><p xml:id="pZW03p0160a1201">八正、八邪爲二。若住實相，平等無分別，名爲不二。</p></cb:div>
<lb ed="ZW" n="0160a13"/><cb:div type="orig"><p xml:id="pZW03p0160a1301">樂實菩薩曰：實、不實爲二。實見者尙不見實，何況
<lb ed="ZW" n="0160a14"/>非實。所以者何？非肉眼所見，慧眼乃能見，而此慧眼無
<lb ed="ZW" n="0160a15"/>見無不見，是爲入不二法門。</p></cb:div>
<lb ed="ZW" n="0160a16"/><cb:div type="commentary"><p xml:id="pZW03p0160a1601">肇曰：實相，慧眼之境，非肉眼所見。慧眼尙不見實，而況非
<lb ed="ZW" n="0160a17"/>實。雖曰無見而無所不見，此慧眼<anchor xml:id="nkr_note_orig_0160005" n="0160005"/>之體也。</p></cb:div>
<lb ed="ZW" n="0160a18"/><cb:div type="orig"><p xml:id="pZW03p0160a1801">如是諸菩薩各各說已，問<name role="" type="person">文殊師利</name>：何等是菩薩入不
<lb ed="ZW" n="0160a19"/>二法門？</p></cb:div>
<lb ed="ZW" n="0160a20"/><cb:div type="commentary"><p xml:id="pZW03p0160a2001">二，文殊<anchor xml:id="nkr_note_orig_0160006" n="0160006"/>說。此初，問也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0161a" n="0161a"/>
<lb ed="ZW" n="0161a01"/><cb:div type="orig"><p xml:id="pZW03p0161a0101"><name role="" type="person">文殊師利</name>曰：如我意者，於一切法無言無說、無示<anchor xml:id="nkr_note_orig_0161001" n="0161001"/>
<lb ed="ZW" n="0161a02"/>無識、離諸問答，是爲入不二法門<anchor xml:id="nkr_note_orig_0161002" n="0161002"/>。</p></cb:div>
<lb ed="ZW" n="0161a03"/><cb:div type="commentary"><p xml:id="pZW03p0161a0301">此答也。肇曰：上來諸人所明雖同，所因各異，且直辯法相，
<lb ed="ZW" n="0161a04"/>不明無言。今文殊總衆家之說，以開不二<anchor xml:id="nkr_note_orig_0161003" n="0161003"/>之門，直言法相不可
<lb ed="ZW" n="0161a05"/>言。不措言於法相，斯之爲言<anchor xml:id="nkr_note_orig_0161004" n="0161004"/>，言之至也。而方於靜<anchor xml:id="nkr_note_orig_0161005" n="0161005"/>默，猶亦
<lb ed="ZW" n="0161a06"/>後焉。</p></cb:div>
<lb ed="ZW" n="0161a07"/><cb:div type="orig"><p xml:id="pZW03p0161a0701">於是<name role="" type="person">文殊師利</name>問維摩詰：我等各自說已，仁者當說。
<lb ed="ZW" n="0161a08"/>何等是菩薩入不二法門？</p></cb:div>
<lb ed="ZW" n="0161a09"/><cb:div type="commentary"><p xml:id="pZW03p0161a0901">三，淨名說。文三：一問，二答，三稱善。此初也。</p></cb:div>
<lb ed="ZW" n="0161a10"/><cb:div type="orig"><p xml:id="pZW03p0161a1001">時維摩詰<anchor xml:id="nkr_note_orig_0161006" n="0161006"/>然無言。</p></cb:div>
<lb ed="ZW" n="0161a11"/><cb:div type="commentary"><p xml:id="pZW03p0161a1101">二答也。肇曰：有言於無言，未若無言於無言，所以默然也。
<lb ed="ZW" n="0161a12"/>上諸菩薩措言<anchor xml:id="nkr_note_orig_0161007" n="0161007"/>於法相，文殊有言於無言，淨名無言於無言，此
<lb ed="ZW" n="0161a13"/>三明宗雖同而迹有淺深，所以言後於無言，知後於<anchor xml:id="nkr_note_orig_0161008" n="0161008"/>無知矣。</p></cb:div>
<lb ed="ZW" n="0161a14"/><cb:div type="orig"><p xml:id="pZW03p0161a1401"><name role="" type="person">文殊師利</name>歎曰：善哉！善哉！乃至無有文字語言，是
<lb ed="ZW" n="0161a15"/>眞入不二法門。</p></cb:div>
<lb ed="ZW" n="0161a16"/><cb:div type="commentary"><p xml:id="pZW03p0161a1601">三，歎也。肇曰：默領者，文殊其人也。爲彼待<anchor xml:id="nkr_note_orig_0161009" n="0161009"/>言所以稱
<lb ed="ZW" n="0161a17"/>善。生曰：言迹盡於無言，故歎以爲眞也。</p></cb:div>
<lb ed="ZW" n="0161a18"/><cb:div type="orig"><p xml:id="pZW03p0161a1801">說是《入不二法門品》時，於此衆中五千菩薩，皆入不
<pb ed="ZW" xml:id="ZW03.0025.0162a" n="0162a"/>
<lb ed="ZW" n="0162a01"/>二法門，得無生法忍。</p></cb:div>
<lb ed="ZW" n="0162a02"/><cb:div type="commentary"><p xml:id="pZW03p0162a0201">四，明時衆得益<anchor xml:id="nkr_note_orig_0162001" n="0162001"/>。</p></cb:div></cb:div>
<lb ed="ZW" n="0162a03"/>
<lb ed="ZW" n="0162a04"/><cb:div type="other"><cb:mulu type="其他" level="2">香積佛品第十</cb:mulu><head>香積佛<anchor xml:id="nkr_note_orig_0162002" n="0162002"/>品第十</head>
<lb ed="ZW" n="0162a05"/>
<lb ed="ZW" n="0162a06"/><p xml:id="pZW03p0162a0601">至人無名，隨化緣以<anchor xml:id="nkr_note_orig_0162003" n="0162003"/>作稱；眞法無相，逐緣相而目品。本
<lb ed="ZW" n="0162a07"/>是法身戒定等香，迹現土之香，以化物也。</p>
<lb ed="ZW" n="0162a08"/><cb:div type="orig"><p xml:id="pZW03p0162a0801">於是舍利弗心念：日時欲至，此諸菩薩當於何食？</p></cb:div>
<lb ed="ZW" n="0162a09"/><cb:div type="commentary"><p xml:id="pZW03p0162a0901">此二，淨穢雙遊，明中道用也。香積、釋迦，法身平等，應物緣
<lb ed="ZW" n="0162a10"/>殊，淨穢異也。品文三：一假緣念飯，二淨穢互遊，三聞品得益。
<lb ed="ZW" n="0162a11"/>初文三：初念，次訶，後許。此初，念也。什曰：舍利弗獨發念者，
<lb ed="ZW" n="0162a12"/>其旨有三：一者，結業之體未能無資；二，絕意大<anchor xml:id="nkr_note_orig_0162004" n="0162004"/>方，樂法不深；
<lb ed="ZW" n="0162a13"/>三，推己有待，謂衆亦然。處弟子之上，宜爲衆致供也。</p></cb:div>
<lb ed="ZW" n="0162a14"/><cb:div type="orig"><p xml:id="pZW03p0162a1401">時維摩詰知其意而語言：佛說八解脫，仁者受行，豈
<lb ed="ZW" n="0162a15"/>雜欲食而聞法乎？</p></cb:div>
<lb ed="ZW" n="0162a16"/><cb:div type="commentary"><p xml:id="pZW03p0162a1601">二，訶也。八解脫禪悅食養法身<anchor xml:id="nkr_note_orig_0162005" n="0162005"/>，雜欲食資毒蛇身也。人
<lb ed="ZW" n="0162a17"/>多爲養毒身廢修法身，故因念以誡<anchor xml:id="nkr_note_orig_0162006" n="0162006"/>之。</p></cb:div>
<lb ed="ZW" n="0162a18"/><cb:div type="orig"><p xml:id="pZW03p0162a1801">若欲食者，且待須臾，當令汝得未曾有食。</p></cb:div>
<lb ed="ZW" n="0162a19"/><cb:div type="commentary"><p xml:id="pZW03p0162a1901">三，許也。小乘以禪悅法喜爲法食，以五欲段食爲毒食。今
<lb ed="ZW" n="0162a20"/>香積之餐，食了得道，爲未曾有。</p></cb:div>
<lb ed="ZW" n="0162a21"/><cb:div type="orig"><p xml:id="pZW03p0162a2101">時維摩詰卽入三昧，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0163a" n="0163a"/>
<lb ed="ZW" n="0163a01"/><cb:div type="commentary"><p xml:id="pZW03p0163a0101">此第二，淨<anchor xml:id="nkr_note_orig_0163001" n="0163001"/>穢互遊。文三：一明二法互化，二明二土佛事
<lb ed="ZW" n="0163a02"/>不同，三明捨穢生淨。初文中二：初明從穢遊淨，二明彼淨來穢。
<lb ed="ZW" n="0163a03"/>前文中三：初現淨土，二求往者，三現化往。初文三。此初，入三
<lb ed="ZW" n="0163a04"/>昧。叡曰：三昧，秦言正心。有二種：一修得，二報得。報得三昧
<lb ed="ZW" n="0163a05"/>都無出入<anchor xml:id="nkr_note_orig_0163002" n="0163002"/>之名，況法身耶。今言入者，豈非所以迹也。</p></cb:div>
<lb ed="ZW" n="0163a06"/><cb:div type="orig"><p xml:id="pZW03p0163a0601">以神通力示諸大衆：上方界分過四十二恆河沙佛土，
<lb ed="ZW" n="0163a07"/>有國名衆香，佛號香積，今現在，其國香氣比於十方諸佛
<lb ed="ZW" n="0163a08"/>世界、人、天之香，最爲第一。彼土無有聲聞辟支佛名，
<lb ed="ZW" n="0163a09"/>唯<anchor xml:id="nkr_note_orig_0163003" n="0163003"/>有淸淨大菩薩衆，佛爲說法。其界一切皆以香作樓
<lb ed="ZW" n="0163a10"/>閣，經行香地，菀園皆香。其食香氣周流十方無量世界；
<lb ed="ZW" n="0163a11"/>時彼佛與諸菩薩方共坐食，有諸天子皆號香嚴，悉發阿耨
<lb ed="ZW" n="0163a12"/>多羅三藐三菩提心，供養彼佛及諸菩薩。</p></cb:div>
<lb ed="ZW" n="0163a13"/><cb:div type="commentary"><p xml:id="pZW03p0163a1301">此二，現淨土衆香。香積等示依正報，名無二乘明眷屬淨，香
<lb ed="ZW" n="0163a14"/>作樓閣等依報淨，坐食等佛事淨。</p></cb:div>
<lb ed="ZW" n="0163a15"/><cb:div type="orig"><p xml:id="pZW03p0163a1501">此諸大衆莫不目見。</p></cb:div>
<lb ed="ZW" n="0163a16"/><cb:div type="commentary"><p xml:id="pZW03p0163a1601">三，明衆見。使睹<anchor xml:id="nkr_note_orig_0163004" n="0163004"/>勝相而生信，飯至方期<anchor xml:id="nkr_note_orig_0163005" n="0163005"/>道也。</p></cb:div>
<lb ed="ZW" n="0163a17"/><cb:div type="orig"><p xml:id="pZW03p0163a1701">時維摩詰問衆菩薩：諸仁者，誰能致彼佛飯？</p></cb:div>
<lb ed="ZW" n="0163a18"/><cb:div type="commentary"><p xml:id="pZW03p0163a1801">此二，求往者。文四。此<anchor xml:id="nkr_note_orig_0163006" n="0163006"/>初，求往。肇曰：旣現<anchor xml:id="nkr_note_orig_0163007" n="0163007"/>彼國，推
<lb ed="ZW" n="0163a19"/>有力者令取飯。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0164a" n="0164a"/>
<lb ed="ZW" n="0164a01"/><cb:div type="orig"><p xml:id="pZW03p0164a0101">以<name role="" type="person">文殊師利</name>威神力故，咸皆<anchor xml:id="nkr_note_orig_0164001" n="0164001"/>默然。</p></cb:div>
<lb ed="ZW" n="0164a02"/><cb:div type="commentary"><p xml:id="pZW03p0164a0201">二，神力使默。肇曰：文殊將顯淨名之德，故以神力令衆默
<lb ed="ZW" n="0164a03"/>然。</p></cb:div>
<lb ed="ZW" n="0164a04"/><cb:div type="orig"><p xml:id="pZW03p0164a0401">維摩詰言：仁者<anchor xml:id="nkr_note_orig_0164002" n="0164002"/>，此大衆無乃可恥。</p></cb:div>
<lb ed="ZW" n="0164a05"/><cb:div type="commentary"><p xml:id="pZW03p0164a0501">三，訶也。肇曰：勵未成。</p></cb:div>
<lb ed="ZW" n="0164a06"/><cb:div type="orig"><p xml:id="pZW03p0164a0601"><name role="" type="person">文殊師利</name>曰：如佛所言，勿輕未學。</p></cb:div>
<lb ed="ZW" n="0164a07"/><cb:div type="commentary"><p xml:id="pZW03p0164a0701">四，引答也<anchor xml:id="nkr_note_orig_0164003" n="0164003"/>。肇曰：進始學也。</p></cb:div>
<lb ed="ZW" n="0164a08"/><cb:div type="orig"><p xml:id="pZW03p0164a0801">於是維摩詰不起於座，於衆會前化作菩薩，相<anchor xml:id="nkr_note_orig_0164004" n="0164004"/>好<anchor xml:id="nkr_note_orig_0164005" n="0164005"/>
<lb ed="ZW" n="0164a09"/>光明，威德殊勝，蔽於衆會，</p></cb:div>
<lb ed="ZW" n="0164a10"/><cb:div type="commentary"><p xml:id="pZW03p0164a1001">此下三，明現化往。文三：一化往，二問訊，三衆歎。初中文
<lb ed="ZW" n="0164a11"/>四。此初，現化使往也。所以化蔽衆會者，欲令彼衆睹<anchor xml:id="nkr_note_orig_0164006" n="0164006"/>勝化而
<lb ed="ZW" n="0164a12"/>尋本也。</p></cb:div>
<lb ed="ZW" n="0164a13"/><cb:div type="orig"><p xml:id="pZW03p0164a1301">而吿之曰：汝往上方界，分度如四十二恆河沙佛土，
<lb ed="ZW" n="0164a14"/>有國名衆香，佛號香積，與諸菩薩方共坐食。</p></cb:div>
<lb ed="ZW" n="0164a15"/><cb:div type="commentary"><p xml:id="pZW03p0164a1501">二<anchor xml:id="nkr_note_orig_0164007" n="0164007"/>，示去處也。</p></cb:div>
<lb ed="ZW" n="0164a16"/><cb:div type="orig"><p xml:id="pZW03p0164a1601">汝往到彼<anchor xml:id="nkr_note_orig_0164008" n="0164008"/>，如我辭曰：維摩詰稽首世尊足下，致敬
<lb ed="ZW" n="0164a17"/>無量，問訊起居，少病少惱，氣力安不？</p></cb:div>
<lb ed="ZW" n="0164a18"/><cb:div type="commentary"><p xml:id="pZW03p0164a1801">三，敎問訊。肇曰：將示有身不得無患，故致問如來猶云少病
<lb ed="ZW" n="0164a19"/>少惱。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0165a" n="0165a"/>
<lb ed="ZW" n="0165a01"/><cb:div type="orig"><p xml:id="pZW03p0165a0101">願得世尊所食之餘，當於<name role="" type="person">娑婆世界</name>施作佛事，令此樂
<lb ed="ZW" n="0165a02"/>小法者得弘大道，亦使如來名聲普聞。</p></cb:div>
<lb ed="ZW" n="0165a03"/><cb:div type="commentary"><p xml:id="pZW03p0165a0301">四，陳請飯。肇曰：餘卑<anchor xml:id="nkr_note_orig_0165001" n="0165001"/>遜言也。彼土因香以通大道，此
<lb ed="ZW" n="0165a04"/>國衆生志意狹劣，故請香食之餘以弘佛事。</p></cb:div>
<lb ed="ZW" n="0165a05"/><cb:div type="orig"><p xml:id="pZW03p0165a0501">時化菩薩卽於會前昇於上方，擧衆皆見其去到衆香
<lb ed="ZW" n="0165a06"/>界，禮彼佛足。</p></cb:div>
<lb ed="ZW" n="0165a07"/><cb:div type="commentary"><p xml:id="pZW03p0165a0701">此二，化到問訊，文三。此初<anchor xml:id="nkr_note_orig_0165002" n="0165002"/>，化到<anchor xml:id="nkr_note_orig_0165003" n="0165003"/>禮足也。</p></cb:div>
<lb ed="ZW" n="0165a08"/><cb:div type="orig"><p xml:id="pZW03p0165a0801">又聞其言：維摩詰稽首世尊足下，致敬無量，問訊起
<lb ed="ZW" n="0165a09"/>居，少病少惱，氣力安不？</p></cb:div>
<lb ed="ZW" n="0165a10"/><cb:div type="commentary"><p xml:id="pZW03p0165a1001">此二，問訊起居也。</p></cb:div>
<lb ed="ZW" n="0165a11"/><cb:div type="orig"><p xml:id="pZW03p0165a1101">願得世尊所食之餘，欲於<name role="" type="person">娑婆世界</name>施作佛事，使此樂
<lb ed="ZW" n="0165a12"/>小法者得弘大道，亦使如來名聲普聞。</p></cb:div>
<lb ed="ZW" n="0165a13"/><cb:div type="commentary"><p xml:id="pZW03p0165a1301">此三，述其請事，並<anchor xml:id="nkr_note_orig_0165004" n="0165004"/>如文。</p></cb:div>
<lb ed="ZW" n="0165a14"/><cb:div type="orig"><p xml:id="pZW03p0165a1401">彼諸大士見化菩薩，歎未曾有：今此上人從何所來？
<lb ed="ZW" n="0165a15"/><name role="" type="person">娑婆世界</name>爲在何處<anchor xml:id="nkr_note_orig_0165005" n="0165005"/>？云何名爲樂小法者？卽以問佛。</p></cb:div>
<lb ed="ZW" n="0165a16"/><cb:div type="commentary"><p xml:id="pZW03p0165a1601">此下三，明彼大士驚異。文四。此初，歎問<anchor xml:id="nkr_note_orig_0165006" n="0165006"/>，問中有三：一
<lb ed="ZW" n="0165a17"/>問從何所來，應言誰所化來，淨名化作也。二問娑婆處。娑婆，此
<lb ed="ZW" n="0165a18"/>云「雜會」，雜惡衆生共會一處；又云「堪忍」，唯佛釋迦堪忍住故。
<lb ed="ZW" n="0165a19"/>三問何名樂小法者，肇曰：其土純一大<anchor xml:id="nkr_note_orig_0165007" n="0165007"/>乘，不聞樂小之名，故此
<lb ed="ZW" n="0165a20"/>問也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0166a" n="0166a"/>
<lb ed="ZW" n="0166a01"/><cb:div type="orig"><p xml:id="pZW03p0166a0101">佛吿之曰：下方度如四十二恆河沙佛土，有世界名娑
<lb ed="ZW" n="0166a02"/>婆，佛號釋迦牟尼，今現在於五濁惡世，爲樂小法衆生敷
<lb ed="ZW" n="0166a03"/>演道敎。彼有菩薩名維摩詰，住不可思議解脫，爲諸菩薩
<lb ed="ZW" n="0166a04"/>說法，故遣化來，稱揚我名，並贊此土，令彼菩薩增益功
<lb ed="ZW" n="0166a05"/>德。</p></cb:div>
<lb ed="ZW" n="0166a06"/><cb:div type="commentary"><p xml:id="pZW03p0166a0601">此二，答三問。「四十二恆河沙」，超答第二問來處；「今現在
<lb ed="ZW" n="0166a07"/>五濁」等，答第<anchor xml:id="nkr_note_orig_0166001" n="0166001"/>三問，說小所由；「有菩薩名維摩詰」，卻答第一能
<lb ed="ZW" n="0166a08"/>化者。釋迦，此云「能」，姓<anchor xml:id="nkr_note_orig_0166002" n="0166002"/>也。牟尼<anchor xml:id="nkr_note_orig_0166003" n="0166003"/>，此云「寂」，名也。</p></cb:div>
<lb ed="ZW" n="0166a09"/><cb:div type="orig"><p xml:id="pZW03p0166a0901">彼菩薩言：其人何如，乃作是化？德力無畏，神足若
<lb ed="ZW" n="0166a10"/>斯！</p></cb:div>
<lb ed="ZW" n="0166a11"/><cb:div type="commentary"><p xml:id="pZW03p0166a1101">三，重問化事。旣睹所使之威光，明能化之力妙，故再問也。</p></cb:div>
<lb ed="ZW" n="0166a12"/><cb:div type="orig"><p xml:id="pZW03p0166a1201">佛言：甚大！一切十方皆遣化往，施作佛事，饒益衆
<lb ed="ZW" n="0166a13"/>生。</p></cb:div>
<lb ed="ZW" n="0166a14"/><cb:div type="commentary"><p xml:id="pZW03p0166a1401">四，重答。令生企慕來娑婆也。</p></cb:div>
<lb ed="ZW" n="0166a15"/><cb:div type="orig"><p xml:id="pZW03p0166a1501">於是香積如來以衆香鉢盛滿香飯，與化菩薩。</p></cb:div>
<lb ed="ZW" n="0166a16"/><cb:div type="commentary"><p xml:id="pZW03p0166a1601">此下二，明淨土淨穢。文三：初受飯同來，二淨名賓待，三飯
<lb ed="ZW" n="0166a17"/>作佛事。初中文四。一，化受飯，如文。</p></cb:div>
<lb ed="ZW" n="0166a18"/><cb:div type="orig"><p xml:id="pZW03p0166a1801">時九百萬菩薩俱發聲言：我欲詣<name role="" type="person">娑婆世界</name>供養釋迦
<lb ed="ZW" n="0166a19"/>牟尼佛，並欲見維摩詰等諸菩薩衆。</p></cb:div>
<lb ed="ZW" n="0166a20"/><cb:div type="commentary"><p xml:id="pZW03p0166a2001">二，彼衆欲來。雖稟香國之化，亦與聲聞<anchor xml:id="nkr_note_orig_0166004" n="0166004"/>敎有緣，故欲同
<lb ed="ZW" n="0166a21"/>詣也。</p></cb:div>
<lb ed="ZW" n="0166a22"/><cb:div type="orig"><p xml:id="pZW03p0166a2201">佛言：可往。攝汝身香，無令彼諸衆生起惑著心。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0167a" n="0167a"/>
<lb ed="ZW" n="0167a01"/><cb:div type="commentary"><p xml:id="pZW03p0167a0101">三，許往誡勅。誡中文三。此初，攝身香也。什曰：大怒則
<lb ed="ZW" n="0167a02"/>狂，大喜亦迷。宜攝汝<anchor xml:id="nkr_note_orig_0167001" n="0167001"/>香防其惑因。</p></cb:div>
<lb ed="ZW" n="0167a03"/><cb:div type="orig"><p xml:id="pZW03p0167a0301">又當捨汝本形，勿使彼國求菩薩者<anchor xml:id="nkr_note_orig_0167002" n="0167002"/>而自鄙恥。</p></cb:div>
<lb ed="ZW" n="0167a04"/><cb:div type="commentary"><p xml:id="pZW03p0167a0401">二，攝形也。什曰。恥深則殞，愧淺亦惱，二患交至，去道逾
<lb ed="ZW" n="0167a05"/>緬。上言惑著，此言鄙恥，二門互顯，約其文也。</p></cb:div>
<lb ed="ZW" n="0167a06"/><cb:div type="orig"><p xml:id="pZW03p0167a0601">又汝於彼莫懷輕賤而作礙想。所以者何？十方國土
<lb ed="ZW" n="0167a07"/>皆如虛空。又諸佛爲欲化諸樂小法者，不盡現其淸淨土
<lb ed="ZW" n="0167a08"/>耳。</p></cb:div>
<lb ed="ZW" n="0167a09"/><cb:div type="commentary"><p xml:id="pZW03p0167a0901">三，莫<anchor xml:id="nkr_note_orig_0167003" n="0167003"/>輕誡，文有標、徵、釋也。娑婆衆生遇劣則輕，見勝
<lb ed="ZW" n="0167a10"/>便恥，値好則著，故借彼以誡此也。</p></cb:div>
<lb ed="ZW" n="0167a11"/><cb:div type="orig"><p xml:id="pZW03p0167a1101">時化菩薩旣受鉢飯，與彼九百萬菩薩俱，承佛威神及
<lb ed="ZW" n="0167a12"/>維摩詰力，於彼世界忽然不現。須臾之間，至維摩詰舍。</p></cb:div>
<lb ed="ZW" n="0167a13"/><cb:div type="commentary"><p xml:id="pZW03p0167a1301">四，化衆同來。</p></cb:div>
<lb ed="ZW" n="0167a14"/><cb:div type="orig"><p xml:id="pZW03p0167a1401">維摩詰卽化作九百萬師子之座，嚴好如前，諸菩薩皆
<lb ed="ZW" n="0167a15"/>坐其上。</p></cb:div>
<lb ed="ZW" n="0167a16"/><cb:div type="commentary"><p xml:id="pZW03p0167a1601">此二，淨名賓待。「如前」，指《不思議品》。</p></cb:div>
<lb ed="ZW" n="0167a17"/><cb:div type="orig"><p xml:id="pZW03p0167a1701">時化菩薩以滿鉢香飯與維摩詰。飯香普熏毗耶離城
<lb ed="ZW" n="0167a18"/>及三千大千世界。</p></cb:div>
<lb ed="ZW" n="0167a19"/><cb:div type="commentary"><p xml:id="pZW03p0167a1901">此三，飯作佛事，有二：初香，後味。前中又三。此受香普熏。
<lb ed="ZW" n="0167a20"/>彼熏十方，此但三千，緣應爾也。</p></cb:div>
<lb ed="ZW" n="0167a21"/><cb:div type="orig"><p xml:id="pZW03p0167a2101">時毗耶離婆羅門居士等，聞是香氣身意快<anchor xml:id="nkr_note_orig_0167004" n="0167004"/>然，歎
<lb ed="ZW" n="0167a22"/>未曾有。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0168a" n="0168a"/>
<lb ed="ZW" n="0168a01"/><cb:div type="commentary"><p xml:id="pZW03p0168a0101">二，聞香得益。肇曰：異香入體，身心怡悅。</p></cb:div>
<lb ed="ZW" n="0168a02"/><cb:div type="orig"><p xml:id="pZW03p0168a0201">於是長者主月蓋，從八萬四千人來入維摩詰舍。見
<lb ed="ZW" n="0168a03"/>其室中菩薩甚多，諸師子座高廣嚴好。皆大歡喜，禮衆菩
<lb ed="ZW" n="0168a04"/>薩及大弟子，卻住一面。諸地神、虛空神及欲色界諸天，
<lb ed="ZW" n="0168a05"/>聞此香氣亦皆來入維摩詰舍。</p></cb:div>
<lb ed="ZW" n="0168a06"/><cb:div type="commentary"><p xml:id="pZW03p0168a0601">三，有緣斯會。肇曰：毗耶離國無有君主，唯有五百長者共治
<lb ed="ZW" n="0168a07"/>國事。月蓋衆所推重，故名主。「諸地神」下皆聞香而後集。</p></cb:div>
<lb ed="ZW" n="0168a08"/><cb:div type="orig"><p xml:id="pZW03p0168a0801">時維摩詰語舍利弗等諸大聲聞：仁者可食如來甘露
<lb ed="ZW" n="0168a09"/>味飯。大悲所熏，無以限意食之，使不消也。</p></cb:div>
<lb ed="ZW" n="0168a10"/><cb:div type="commentary"><p xml:id="pZW03p0168a1001">此下二，味爲佛事，文四。此初，勸食也。世食資於毒身，此
<lb ed="ZW" n="0168a11"/>飯成於甘露。生曰：泥洹是甘露之法，而食此食者，必以得之，故
<lb ed="ZW" n="0168a12"/>飯中有甘露味焉。大悲所熏<anchor xml:id="nkr_note_orig_0168001" n="0168001"/>者，我心感報，所濟有涯；大悲熏
<lb ed="ZW" n="0168a13"/>修，福慧無盡。食者當誓求佛果普利群生；若局於己身，自調自
<lb ed="ZW" n="0168a14"/>度，旣背施心，則不消也。</p></cb:div>
<lb ed="ZW" n="0168a15"/><cb:div type="orig"><p xml:id="pZW03p0168a1501">有異聲聞念：是飯少，而此大衆人人當食。</p></cb:div>
<lb ed="ZW" n="0168a16"/><cb:div type="commentary"><p xml:id="pZW03p0168a1601">二，異念也。肇曰：不思議飯非二乘所及，故生是念。</p></cb:div>
<lb ed="ZW" n="0168a17"/><cb:div type="orig"><p xml:id="pZW03p0168a1701">化菩薩曰：勿以聲聞小德小智稱量如來無量福慧。
<lb ed="ZW" n="0168a18"/>四海有竭，此飯無盡。使一切人食摶若須彌，乃至一劫猶
<lb ed="ZW" n="0168a19"/>不能盡。</p></cb:div>
<lb ed="ZW" n="0168a20"/><cb:div type="commentary"><p xml:id="pZW03p0168a2001">三，化菩薩訶，文三。此初，訶也。聲聞自調之果名小德，諸
<lb ed="ZW" n="0168a21"/>佛大悲福報爲無量<anchor xml:id="nkr_note_orig_0168002" n="0168002"/>。四海魚龍之報可竭，此飯諸佛之福無盡<anchor xml:id="nkr_note_orig_0168003" n="0168003"/>。
<lb ed="ZW" n="0168a22"/>故雖多人長劫摶若須彌，終無盡也。</p></cb:div>
<lb ed="ZW" n="0168a23"/><cb:div type="orig"><p xml:id="pZW03p0168a2301">所以者何？無盡戒、定、慧、解脫、解脫知見功德具足
<pb ed="ZW" xml:id="ZW03.0025.0169a" n="0169a"/>
<lb ed="ZW" n="0169a01"/>者，所食之餘，終不可盡。</p></cb:div>
<lb ed="ZW" n="0169a02"/><cb:div type="commentary"><p xml:id="pZW03p0169a0201">二，擧因釋也。肇曰：如來五分法身無盡，功德報應之飯如何
<lb ed="ZW" n="0169a03"/>可盡？</p></cb:div>
<lb ed="ZW" n="0169a04"/><cb:div type="orig"><p xml:id="pZW03p0169a0401">於是<anchor xml:id="nkr_note_orig_0169001" n="0169001"/>鉢飯悉飽衆會，猶故不澌。</p></cb:div>
<lb ed="ZW" n="0169a05"/><cb:div type="commentary"><p xml:id="pZW03p0169a0501">三，食不澌。</p></cb:div>
<lb ed="ZW" n="0169a06"/><cb:div type="orig"><p xml:id="pZW03p0169a0601">其諸菩薩聲聞天人食此飯者，身安快<anchor xml:id="nkr_note_orig_0169002" n="0169002"/>樂，譬如一
<lb ed="ZW" n="0169a07"/>切樂莊嚴國諸菩薩也；又諸毛孔皆出妙香，亦如衆香國土
<lb ed="ZW" n="0169a08"/>諸樹之香。</p></cb:div>
<lb ed="ZW" n="0169a09"/><cb:div type="commentary"><p xml:id="pZW03p0169a0901">此四，食已利益。有得樂、出香，如文。</p></cb:div>
<lb ed="ZW" n="0169a10"/><cb:div type="orig"><p xml:id="pZW03p0169a1001">爾時，維摩詰問衆香菩薩：香積如來以何說法？</p></cb:div>
<lb ed="ZW" n="0169a11"/><cb:div type="commentary"><p xml:id="pZW03p0169a1101">此第二，明淨穢二土，應緣作化<anchor xml:id="nkr_note_orig_0169003" n="0169003"/>佛事不同。此初，問淨土
<lb ed="ZW" n="0169a12"/>也。</p></cb:div>
<lb ed="ZW" n="0169a13"/><cb:div type="orig"><p xml:id="pZW03p0169a1301">彼菩薩曰：我土如來無文字說，但以衆香令諸天人得
<lb ed="ZW" n="0169a14"/>入律行。</p></cb:div>
<lb ed="ZW" n="0169a15"/><cb:div type="commentary"><p xml:id="pZW03p0169a1501">此二，答化緣也。淺者入於律行，深者具足三昧。肇曰：其土
<lb ed="ZW" n="0169a16"/>非都無言，但以香爲通道之本。如<anchor xml:id="nkr_note_orig_0169004" n="0169004"/>此國因言通道，亦有因神變
<lb ed="ZW" n="0169a17"/>餘事而得悟者也。</p></cb:div>
<lb ed="ZW" n="0169a18"/><cb:div type="orig"><p xml:id="pZW03p0169a1801">菩薩各各坐香樹下，聞斯妙香，卽獲一切德藏三昧。
<lb ed="ZW" n="0169a19"/>得是三昧者，菩薩所有功德皆悉具足。</p></cb:div>
<lb ed="ZW" n="0169a20"/><cb:div type="commentary"><p xml:id="pZW03p0169a2001">三昧，等也。肇曰：此三昧力，能生諸功德也。</p></cb:div>
<lb ed="ZW" n="0169a21"/><cb:div type="orig"><p xml:id="pZW03p0169a2101">彼菩薩問維摩詰：今世尊釋迦牟尼以何說法？</p></cb:div>
<lb ed="ZW" n="0169a22"/><cb:div type="commentary"><p xml:id="pZW03p0169a2201">此二，明穢土。文四：一問，二答，三贊，四述。此初也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0170a" n="0170a"/>
<lb ed="ZW" n="0170a01"/><cb:div type="orig"><p xml:id="pZW03p0170a0101">維摩詰言：此土衆生剛強難化，故佛爲說剛強之語，
<lb ed="ZW" n="0170a02"/>以調伏之。</p></cb:div>
<lb ed="ZW" n="0170a03"/><cb:div type="commentary"><p xml:id="pZW03p0170a0301">此二，答也。文三：法、喩、合。初法中又<anchor xml:id="nkr_note_orig_0170001" n="0170001"/>三。此初，標也。
<lb ed="ZW" n="0170a04"/>肇曰：聖化何常，隨物而應耳。此土剛強，故以剛強之敎應之。</p></cb:div>
<lb ed="ZW" n="0170a05"/><cb:div type="orig"><p xml:id="pZW03p0170a0501">言是地獄，是畜生，是餓鬼，是諸難處，是愚人生處。
<lb ed="ZW" n="0170a06"/>是身邪行，是身邪行報；是口邪行，是口邪行報；是意邪
<lb ed="ZW" n="0170a07"/>行，是意邪行報。</p></cb:div>
<lb ed="ZW" n="0170a08"/><cb:div type="commentary"><p xml:id="pZW03p0170a0801">此二，列剛強語。《法華》以言通實相爲柔軟音，故此中始於
<lb ed="ZW" n="0170a09"/>地獄，終<anchor xml:id="nkr_note_orig_0170002" n="0170002"/>至世間、涅槃差別，皆非盡理不二之言，故悉名剛強語
<lb ed="ZW" n="0170a10"/>也。文約五乘明之。此初果離八難，因離三邪。生値佛法，正信修
<lb ed="ZW" n="0170a11"/>行，名人乘也。</p></cb:div>
<lb ed="ZW" n="0170a12"/><cb:div type="orig"><p xml:id="pZW03p0170a1201">是煞生，是煞生報；是不與取，是不與取報；是邪婬，
<lb ed="ZW" n="0170a13"/>是邪婬報；是妄語，是妄語報；是兩舌，是兩舌報；是惡口，
<lb ed="ZW" n="0170a14"/>是惡口報；是無義語，是無義語報；是貪嫉，是貪嫉報；是
<lb ed="ZW" n="0170a15"/>瞋惱，是瞋惱報；是邪見，是邪見報。</p></cb:div>
<lb ed="ZW" n="0170a16"/><cb:div type="commentary"><p xml:id="pZW03p0170a1601">此二，不作十惡，卽十善業報，生欲天，名天乘也。若增修禪
<lb ed="ZW" n="0170a17"/>定，生色天也。「兩舌」者，離間語。「無義語」者，什曰：胡本云雜
<lb ed="ZW" n="0170a18"/>說也。夫不爲善及涅槃而起口業，悉名雜說也。</p></cb:div>
<lb ed="ZW" n="0170a19"/><cb:div type="orig"><p xml:id="pZW03p0170a1901">是慳吝，是慳吝報；是毀戒，是毀戒報；是瞋恚，是瞋
<lb ed="ZW" n="0170a20"/>恚報；是懈怠，是懈怠報；是亂意，是亂意報；是愚癡，是愚
<lb ed="ZW" n="0170a21"/>癡報。</p></cb:div>
<lb ed="ZW" n="0170a22"/><cb:div type="commentary"><p xml:id="pZW03p0170a2201">此三，除六弊、修六度，卽<anchor xml:id="nkr_note_orig_0170003" n="0170003"/>菩薩乘也。</p></cb:div>
<lb ed="ZW" n="0170a23"/><cb:div type="orig"><p xml:id="pZW03p0170a2301">是結戒，是持戒，是犯戒。是應作，是不應作。是障
<pb ed="ZW" xml:id="ZW03.0025.0171a" n="0171a"/>
<lb ed="ZW" n="0171a01"/>礙，是不障礙。是得<anchor xml:id="nkr_note_orig_0171001" n="0171001"/>罪，是離罪。</p></cb:div>
<lb ed="ZW" n="0171a02"/><cb:div type="commentary"><p xml:id="pZW03p0171a0201">此下合明<anchor xml:id="nkr_note_orig_0171002" n="0171002"/>二乘。文分三學，此初戒學也。「結戒」者，肇
<lb ed="ZW" n="0171a03"/>曰：如律藏說，謂因事制戒也。順受名持，違故名犯。開故<anchor xml:id="nkr_note_orig_0171003" n="0171003"/>應
<lb ed="ZW" n="0171a04"/>作，制故不應作。性戒障道，遮故不障。或尤重心犯故障，輕心不
<lb ed="ZW" n="0171a05"/>障。不懺得罪，懺故離罪。</p></cb:div>
<lb ed="ZW" n="0171a06"/><cb:div type="orig"><p xml:id="pZW03p0171a0601">是淨，是垢。</p></cb:div>
<lb ed="ZW" n="0171a07"/><cb:div type="commentary"><p xml:id="pZW03p0171a0701">此二定學。凡夫以愛心修禪定爲垢，聖人無漏心修爲淨也。</p></cb:div>
<lb ed="ZW" n="0171a08"/><cb:div type="orig"><p xml:id="pZW03p0171a0801">是有漏，是無漏；是邪道，是正道；是有爲，是無爲；是
<lb ed="ZW" n="0171a09"/>世間，是涅槃。</p></cb:div>
<lb ed="ZW" n="0171a10"/><cb:div type="commentary"><p xml:id="pZW03p0171a1001">此下明慧學。七賢有漏，八聖無漏。八正正道，背此名邪道。
<lb ed="ZW" n="0171a11"/>三諦有爲，滅諦無爲。三界世間，出三界涅槃。</p></cb:div>
<lb ed="ZW" n="0171a12"/><cb:div type="orig"><p xml:id="pZW03p0171a1201">以難化之人，心如猿猴故，以若干種法制御其心，乃
<lb ed="ZW" n="0171a13"/>可調伏。</p></cb:div>
<lb ed="ZW" n="0171a14"/><cb:div type="commentary"><p xml:id="pZW03p0171a1401">下結文可見。</p></cb:div>
<lb ed="ZW" n="0171a15"/><cb:div type="orig"><p xml:id="pZW03p0171a1501">譬如象馬，<g ref="#CB00395">𢤱</g>悷不調，加諸楚毒，乃至徹骨，然後調
<lb ed="ZW" n="0171a16"/>伏。如是剛強難化衆生故，以一切苦切之言，乃可入律。</p></cb:div>
<lb ed="ZW" n="0171a17"/><cb:div type="commentary"><p xml:id="pZW03p0171a1701">此二，喩也。調馬有四：菩薩見鞭，二乘觸皮，人天觸肉。說
<lb ed="ZW" n="0171a18"/>三惡調，乃爲徹骨也<anchor xml:id="nkr_note_orig_0171004" n="0171004"/>。合文可見。肇曰：非鉤捶，無以調象馬，非
<lb ed="ZW" n="0171a19"/>苦言無以伏難化。</p></cb:div>
<lb ed="ZW" n="0171a20"/><cb:div type="orig"><p xml:id="pZW03p0171a2001">彼諸菩薩聞說是已，皆曰未曾有也。如世尊釋迦牟
<lb ed="ZW" n="0171a21"/>尼佛，隱其無量自在之力，乃以貧所樂法，度脫衆生。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0172a" n="0172a"/>
<lb ed="ZW" n="0172a01"/><cb:div type="commentary"><p xml:id="pZW03p0172a0101">此三，贊<anchor xml:id="nkr_note_orig_0172001" n="0172001"/>述。文二，此初<anchor xml:id="nkr_note_orig_0172002" n="0172002"/>贊佛也。肇曰：諸佛<anchor xml:id="nkr_note_orig_0172003" n="0172003"/>平等，
<lb ed="ZW" n="0172a02"/>迹有參差。迹有參差<anchor xml:id="nkr_note_orig_0172004" n="0172004"/>，由群生下劣，志願狹小。故佛隱自在力，
<lb ed="ZW" n="0172a03"/>同其貧陋，順其所樂，而以濟之。應感無方，不擇淨穢，此未曾有
<lb ed="ZW" n="0172a04"/>也。</p></cb:div>
<lb ed="ZW" n="0172a05"/><cb:div type="orig"><p xml:id="pZW03p0172a0501">斯諸菩薩亦能勞謙，以無量大悲生是佛土。</p></cb:div>
<lb ed="ZW" n="0172a06"/><cb:div type="commentary"><p xml:id="pZW03p0172a0601">下歎菩薩可見。</p></cb:div>
<lb ed="ZW" n="0172a07"/><cb:div type="orig"><p xml:id="pZW03p0172a0701">維摩詰言：此土菩薩，於諸衆生大悲堅固，誠如所言。
<lb ed="ZW" n="0172a08"/>然其一世饒益衆生，多於彼國百千劫行。</p></cb:div>
<lb ed="ZW" n="0172a09"/><cb:div type="commentary"><p xml:id="pZW03p0172a0901">此四，述誠。不述佛者，道力圓也。文二。此初，述益深。化
<lb ed="ZW" n="0172a10"/>善則功少，化二則功深<anchor xml:id="nkr_note_orig_0172005" n="0172005"/>。叡曰：久而無功，未若近而有益。</p></cb:div>
<lb ed="ZW" n="0172a11"/><cb:div type="orig"><p xml:id="pZW03p0172a1101">所以者何？此<name role="" type="person">娑婆世界</name>有十事善法，諸餘淨土之所
<lb ed="ZW" n="0172a12"/>無有。何等爲十？以布施攝貧窮，以淨戒攝毀禁，以忍辱
<lb ed="ZW" n="0172a13"/>攝瞋恚，以精進攝懈怠，以禪定攝亂意，以智慧攝愚癡，說
<lb ed="ZW" n="0172a14"/>除難法度八難者，以大乘法度樂小乘者，以諸善根濟無
<lb ed="ZW" n="0172a15"/>德<anchor xml:id="nkr_note_orig_0172006" n="0172006"/>者，常以四攝成就衆生，是爲十。</p></cb:div>
<lb ed="ZW" n="0172a16"/><cb:div type="commentary"><p xml:id="pZW03p0172a1601">二，釋所以也，有標數列釋<anchor xml:id="nkr_note_orig_0172007" n="0172007"/>可見。肇曰：夫善因惡起，淨因
<lb ed="ZW" n="0172a17"/>穢增。此土十惡法具，故十德增長；彼土純善，故施德無地，所以
<lb ed="ZW" n="0172a18"/>百千劫行不如一世也。</p></cb:div>
<lb ed="ZW" n="0172a19"/><cb:div type="orig"><p xml:id="pZW03p0172a1901">彼菩薩曰：菩薩成就幾法，於此世界行無瘡疣，生於
<lb ed="ZW" n="0172a20"/>淨土？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0173a" n="0173a"/>
<lb ed="ZW" n="0173a01"/><cb:div type="commentary"><p xml:id="pZW03p0173a0101">此三，明淨土之行。文二。此初，問也。肇曰：將勵此土始學
<lb ed="ZW" n="0173a02"/>菩薩，令生淨國，故發斯問<anchor xml:id="nkr_note_orig_0173001" n="0173001"/>。</p></cb:div>
<lb ed="ZW" n="0173a03"/><cb:div type="orig"><p xml:id="pZW03p0173a0301">維摩詰言：菩薩成就八法，於此世界行無瘡疣，生於
<lb ed="ZW" n="0173a04"/>淨土。</p></cb:div>
<lb ed="ZW" n="0173a05"/><cb:div type="commentary"><p xml:id="pZW03p0173a0501">此二，答。文四，謂標、徵、釋、結。此初，標也。</p></cb:div>
<lb ed="ZW" n="0173a06"/><cb:div type="orig"><p xml:id="pZW03p0173a0601">何等爲八？</p></cb:div>
<lb ed="ZW" n="0173a07"/><cb:div type="commentary"><p xml:id="pZW03p0173a0701">此二，徵。可見。</p></cb:div>
<lb ed="ZW" n="0173a08"/><cb:div type="orig"><p xml:id="pZW03p0173a0801">饒益衆生而不望報，代一切衆生受諸苦惱，所有功德
<lb ed="ZW" n="0173a09"/>盡以施之；</p></cb:div>
<lb ed="ZW" n="0173a10"/><cb:div type="commentary"><p xml:id="pZW03p0173a1001">肇曰：菩薩代彼受苦不自計身，所有功德盡施衆生，豈以有益
<lb ed="ZW" n="0173a11"/>而想其報乎？若不爲衆<anchor xml:id="nkr_note_orig_0173002" n="0173002"/>生，應久入涅槃。爲彼受苦，令其先
<lb ed="ZW" n="0173a12"/>度，彼去我留，非代何謂？此饒益之至。一法也。</p></cb:div>
<lb ed="ZW" n="0173a13"/><cb:div type="orig"><p xml:id="pZW03p0173a1301">等心衆生，謙下無礙；</p></cb:div>
<lb ed="ZW" n="0173a14"/><cb:div type="commentary"><p xml:id="pZW03p0173a1401">肇曰：怨親不殊，卑己後人，等心尊彼，情無分然。二法也。<anchor xml:id="nkr_note_orig_0173003" n="0173003"/></p></cb:div>
<lb ed="ZW" n="0173a15"/><cb:div type="orig"><p xml:id="pZW03p0173a1501">於諸菩薩，視之如佛；</p></cb:div>
<lb ed="ZW" n="0173a16"/><cb:div type="commentary"><p xml:id="pZW03p0173a1601">肇曰：菩薩，衆生之橋樑，三寶之所繫。視之如佛，則增己功
<lb ed="ZW" n="0173a17"/>德。三法也。</p></cb:div>
<lb ed="ZW" n="0173a18"/><cb:div type="orig"><p xml:id="pZW03p0173a1801">所未聞經，聞之不疑；</p></cb:div>
<lb ed="ZW" n="0173a19"/><cb:div type="commentary"><p xml:id="pZW03p0173a1901">肇曰：佛所說經，聞則信受，不以未聞而生疑惑。四法也。</p></cb:div>
<lb ed="ZW" n="0173a20"/><cb:div type="orig"><p xml:id="pZW03p0173a2001">不與聲聞而相違背；</p></cb:div>
<lb ed="ZW" n="0173a21"/><cb:div type="commentary"><p xml:id="pZW03p0173a2101">肇曰：三乘雖異，歸宗不殊。不以大小而相違背。五法也。</p></cb:div>
<lb ed="ZW" n="0173a22"/><cb:div type="orig"><p xml:id="pZW03p0173a2201">不嫉彼供，不高己利，而於其中調伏其心；</p></cb:div>
<lb ed="ZW" n="0173a23"/><cb:div type="commentary"><p xml:id="pZW03p0173a2301">肇曰：他種他獲，曷爲而嫉？己種己得，曷爲而高？於是二中
<pb ed="ZW" xml:id="ZW03.0025.0174a" n="0174a"/>
<lb ed="ZW" n="0174a01"/>善自調伏，六法也。</p></cb:div>
<lb ed="ZW" n="0174a02"/><cb:div type="orig"><p xml:id="pZW03p0174a0201">常省己過，不訟彼短；</p></cb:div>
<lb ed="ZW" n="0174a03"/><cb:div type="commentary"><p xml:id="pZW03p0174a0301">肇曰：省己過，則<anchor xml:id="nkr_note_orig_0174001" n="0174001"/>過自消；訟彼短，則<anchor xml:id="nkr_note_orig_0174002" n="0174002"/>短在己。七法也。</p></cb:div>
<lb ed="ZW" n="0174a04"/><cb:div type="orig"><p xml:id="pZW03p0174a0401">恆以一心求諸功德；</p></cb:div>
<lb ed="ZW" n="0174a05"/><cb:div type="commentary"><p xml:id="pZW03p0174a0501">肇曰：塵垢易增；功德難集，自非一心專求，無以尅成。具此
<lb ed="ZW" n="0174a06"/>八法，則行無瘡疣，終生淨土矣。</p></cb:div>
<lb ed="ZW" n="0174a07"/><cb:div type="orig"><p xml:id="pZW03p0174a0701">是爲八。</p></cb:div>
<lb ed="ZW" n="0174a08"/><cb:div type="commentary"><p xml:id="pZW03p0174a0801">結文可見。</p></cb:div>
<lb ed="ZW" n="0174a09"/><cb:div type="orig"><p xml:id="pZW03p0174a0901">維摩詰、<name role="" type="person">文殊師利</name>於大衆中說是法時，百千天人皆發
<lb ed="ZW" n="0174a10"/>阿耨多羅三藐三菩提心，十千菩薩得無生法忍。</p></cb:div>
<lb ed="ZW" n="0174a11"/><cb:div type="commentary"><p xml:id="pZW03p0174a1101">三，得益。行深大士悟淨穢之隨緣，得無生忍。行淺者聞無
<lb ed="ZW" n="0174a12"/>疣之行<anchor xml:id="nkr_note_orig_0174003" n="0174003"/>，捨穢慕淨，發菩提心。</p></cb:div></cb:div>
<lb ed="ZW" n="0174a13"/>
<lb ed="ZW" n="0174a14"/><cb:div type="other"><cb:mulu type="其他" level="2">菩薩行品第十一</cb:mulu><head>菩薩行品第十一</head>
<lb ed="ZW" n="0174a15"/>
<lb ed="ZW" n="0174a16"/><p xml:id="pZW03p0174a1601">此下兩品大段第三，歸宗印定。前品廣佛事不同，多明淨土
<lb ed="ZW" n="0174a17"/>之宗；後品現淨名勝身勝土，多明印定。香積大士悟諸佛之平等，
<lb ed="ZW" n="0174a18"/>知淨穢之隨緣，請法退還，因以目<anchor xml:id="nkr_note_orig_0174004" n="0174004"/>品也。</p>
<lb ed="ZW" n="0174a19"/><cb:div type="orig"><p xml:id="pZW03p0174a1901">是時佛說法於菴羅樹園，其地忽然廣博嚴事，一切衆
<lb ed="ZW" n="0174a20"/>會皆作金色。</p></cb:div>
<lb ed="ZW" n="0174a21"/><cb:div type="commentary"><p xml:id="pZW03p0174a2101">品文三：初明事畢歸佛，二明佛事不同，三請法還土。初文復
<lb ed="ZW" n="0174a22"/>四：一現相，二詣佛，三慰問，四佛贊。初文又三，此先現相也。肇
<pb ed="ZW" xml:id="ZW03.0025.0175a" n="0175a"/>
<lb ed="ZW" n="0175a01"/>曰：至人無常所，理會是鄰。如來、淨名雖服殊處異，妙斯<anchor xml:id="nkr_note_orig_0175001" n="0175001"/>有
<lb ed="ZW" n="0175a02"/>在，所以來往興化，共弘不思議之<anchor xml:id="nkr_note_orig_0175002" n="0175002"/>道者也。因遣<anchor xml:id="nkr_note_orig_0175003" n="0175003"/>問疾，所明
<lb ed="ZW" n="0175a03"/>若上。今將詣如來封印茲典，故先現斯瑞，以啓群心。</p></cb:div>
<lb ed="ZW" n="0175a04"/><cb:div type="orig"><p xml:id="pZW03p0175a0401">阿難白佛言：世尊！以何因緣有此瑞應，是處忽然廣
<lb ed="ZW" n="0175a05"/>博嚴事，一切衆會皆作金色？</p></cb:div>
<lb ed="ZW" n="0175a06"/><cb:div type="commentary"><p xml:id="pZW03p0175a0601">二，問緣。身子、迦葉隨文殊以作化<anchor xml:id="nkr_note_orig_0175004" n="0175004"/>，阿難侍<anchor xml:id="nkr_note_orig_0175005" n="0175005"/>者留菴羅園
<lb ed="ZW" n="0175a07"/>以啓導，故因瑞而發端也。</p></cb:div>
<lb ed="ZW" n="0175a08"/><cb:div type="orig"><p xml:id="pZW03p0175a0801">佛吿阿難：是維摩詰、<name role="" type="person">文殊師利</name>與諸大衆恭敬圍繞，
<lb ed="ZW" n="0175a09"/>發意欲來，故先爲此瑞應。</p></cb:div>
<lb ed="ZW" n="0175a10"/><cb:div type="commentary"><p xml:id="pZW03p0175a1001">三，答。彼來令此生仰也。</p></cb:div>
<lb ed="ZW" n="0175a11"/><cb:div type="orig"><p xml:id="pZW03p0175a1101">於是，維摩詰語<anchor xml:id="nkr_note_orig_0175006" n="0175006"/><name role="" type="person">文殊師利</name>：可共見佛，與諸菩薩禮
<lb ed="ZW" n="0175a12"/>事供養。</p></cb:div>
<lb ed="ZW" n="0175a13"/><cb:div type="commentary"><p xml:id="pZW03p0175a1301">此二，詣佛。文四。初唱往也。什曰：維摩勸共見佛，旨可尋
<lb ed="ZW" n="0175a14"/>也：一者，見其誠心，欲遂其本意；二者，欲令證明香飯多所發悟；
<lb ed="ZW" n="0175a15"/>三者，以其懷勝遠遊，宜令實返，故共詣佛所，諮請道法也。</p></cb:div>
<lb ed="ZW" n="0175a16"/><cb:div type="orig"><p xml:id="pZW03p0175a1601"><name role="" type="person">文殊師利</name>言：善哉！行矣。今正是時。</p></cb:div>
<lb ed="ZW" n="0175a17"/><cb:div type="commentary"><p xml:id="pZW03p0175a1701">二，文殊稱善。肇曰：有益時也。</p></cb:div>
<lb ed="ZW" n="0175a18"/><cb:div type="orig"><p xml:id="pZW03p0175a1801">維摩詰卽以神<anchor xml:id="nkr_note_orig_0175007" n="0175007"/>力持諸大衆並師子座置於右掌，往
<lb ed="ZW" n="0175a19"/>詣佛所。到已著地，稽首佛足，右繞七匝，一心合掌，在一
<lb ed="ZW" n="0175a20"/>面立。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0176a" n="0176a"/>
<lb ed="ZW" n="0176a01"/><cb:div type="commentary"><p xml:id="pZW03p0176a0101">三，明掌擎詣佛也。</p></cb:div>
<lb ed="ZW" n="0176a02"/><cb:div type="orig"><p xml:id="pZW03p0176a0201">其諸菩薩，卽皆避座<anchor xml:id="nkr_note_orig_0176001" n="0176001"/>，稽首佛足，亦繞七匝，於一面
<lb ed="ZW" n="0176a03"/>立。諸大弟子、釋、梵、四天王等，亦皆避座<anchor xml:id="nkr_note_orig_0176002" n="0176002"/>，稽首佛足，
<lb ed="ZW" n="0176a04"/>在一面立。</p></cb:div>
<lb ed="ZW" n="0176a05"/><cb:div type="commentary"><p xml:id="pZW03p0176a0501">四，明次第致敬。什曰：世相迎送，必結<anchor xml:id="nkr_note_orig_0176003" n="0176003"/>駟輕騎；大士迎
<lb ed="ZW" n="0176a06"/>送，則運以妙通。</p></cb:div>
<lb ed="ZW" n="0176a07"/><cb:div type="orig"><p xml:id="pZW03p0176a0701">於是，世尊如法慰問諸菩薩已，各令復坐，卽皆受敎。</p></cb:div>
<lb ed="ZW" n="0176a08"/><cb:div type="commentary"><p xml:id="pZW03p0176a0801">此三，明佛慰。慰<anchor xml:id="nkr_note_orig_0176004" n="0176004"/>辭文略，有敎有奉如文。</p></cb:div>
<lb ed="ZW" n="0176a09"/><cb:div type="orig"><p xml:id="pZW03p0176a0901">衆坐已定，佛語舍利弗：汝見菩薩大士自在神力之所
<lb ed="ZW" n="0176a10"/>爲乎？</p></cb:div>
<lb ed="ZW" n="0176a11"/><cb:div type="commentary"><p xml:id="pZW03p0176a1101">此四，佛贊。淨名神力者，印彼已說，伏彼未聞。文四。此
<lb ed="ZW" n="0176a12"/>初，問也。</p></cb:div>
<lb ed="ZW" n="0176a13"/><cb:div type="orig"><p xml:id="pZW03p0176a1301">唯然，已見。</p></cb:div>
<lb ed="ZW" n="0176a14"/><cb:div type="commentary"><p xml:id="pZW03p0176a1401">二，答也。</p></cb:div>
<lb ed="ZW" n="0176a15"/><cb:div type="orig"><p xml:id="pZW03p0176a1501">於汝意云何？</p></cb:div>
<lb ed="ZW" n="0176a16"/><cb:div type="commentary"><p xml:id="pZW03p0176a1601">三，徵也。</p></cb:div>
<lb ed="ZW" n="0176a17"/><cb:div type="orig"><p xml:id="pZW03p0176a1701">世尊！我睹其爲不可思議，非意所圖，非度所測。</p></cb:div>
<lb ed="ZW" n="0176a18"/><cb:div type="commentary"><p xml:id="pZW03p0176a1801">四，釋也。肇曰：向與文殊俱入不思議室，因借寶座，睹其神
<lb ed="ZW" n="0176a19"/>力，兼食香飯，乘掌而還。莫測其變，故自絕於圖度。又解，身子
<lb ed="ZW" n="0176a20"/>自言不測者，將以激勵聲聞迴心向大也。</p></cb:div>
<lb ed="ZW" n="0176a21"/><cb:div type="orig"><p xml:id="pZW03p0176a2101">爾時，阿難白佛言：世尊！今所聞香，自昔未有，是爲
<lb ed="ZW" n="0176a22"/>何香？</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0177a" n="0177a"/>
<lb ed="ZW" n="0177a01"/><cb:div type="commentary"><p xml:id="pZW03p0177a0101">此二，明佛事不同。文二：初因問香，二明佛事。初中文三：
<lb ed="ZW" n="0177a02"/>一阿難問，二身子述，三淨名解。初中文二：一問，二佛答。此初
<lb ed="ZW" n="0177a03"/>也。肇曰：如來將辯香飯之緣，故令<anchor xml:id="nkr_note_orig_0177001" n="0177001"/>阿難問也。</p></cb:div>
<lb ed="ZW" n="0177a04"/><cb:div type="orig"><p xml:id="pZW03p0177a0401">佛吿阿難：是彼菩薩毛孔之香。</p></cb:div>
<lb ed="ZW" n="0177a05"/><cb:div type="commentary"><p xml:id="pZW03p0177a0501">二，佛答，彼大士香也。</p></cb:div>
<lb ed="ZW" n="0177a06"/><cb:div type="orig"><p xml:id="pZW03p0177a0601">於是，舍利弗語阿難言：我等毛孔亦出是香。</p></cb:div>
<lb ed="ZW" n="0177a07"/><cb:div type="commentary"><p xml:id="pZW03p0177a0701">此二，身子自述。將明食飯之益，以顯淨名難思之事。文三。
<lb ed="ZW" n="0177a08"/>此初，述也。</p></cb:div>
<lb ed="ZW" n="0177a09"/><cb:div type="orig"><p xml:id="pZW03p0177a0901">阿難言：此所從來？</p></cb:div>
<lb ed="ZW" n="0177a10"/><cb:div type="commentary"><p xml:id="pZW03p0177a1001">二，問也。</p></cb:div>
<lb ed="ZW" n="0177a11"/><cb:div type="orig"><p xml:id="pZW03p0177a1101">曰：是長者維摩詰從衆香國取佛餘飯，於舍食者，一
<lb ed="ZW" n="0177a12"/>切毛孔皆香若此。</p></cb:div>
<lb ed="ZW" n="0177a13"/><cb:div type="commentary"><p xml:id="pZW03p0177a1301">三，答來處<anchor xml:id="nkr_note_orig_0177002" n="0177002"/>也。</p></cb:div>
<lb ed="ZW" n="0177a14"/><cb:div type="orig"><p xml:id="pZW03p0177a1401">阿難問維摩詰：是香氣住當久如？</p></cb:div>
<lb ed="ZW" n="0177a15"/><cb:div type="commentary"><p xml:id="pZW03p0177a1501">此三，明淨名解飯爲佛事。文三：法、喩、合。初文四。此初，
<lb ed="ZW" n="0177a16"/>問也。</p></cb:div>
<lb ed="ZW" n="0177a17"/><cb:div type="orig"><p xml:id="pZW03p0177a1701">維摩詰言：至此飯消。</p></cb:div>
<lb ed="ZW" n="0177a18"/><cb:div type="commentary"><p xml:id="pZW03p0177a1801">二，答也。</p></cb:div>
<lb ed="ZW" n="0177a19"/><cb:div type="orig"><p xml:id="pZW03p0177a1901">曰：此飯久如當消？</p></cb:div>
<lb ed="ZW" n="0177a20"/><cb:div type="commentary"><p xml:id="pZW03p0177a2001">三，重問也。</p></cb:div>
<lb ed="ZW" n="0177a21"/><cb:div type="orig"><p xml:id="pZW03p0177a2101">曰：此飯勢力<anchor xml:id="nkr_note_orig_0177003" n="0177003"/>至於七日，然後乃消。</p></cb:div>
<lb ed="ZW" n="0177a22"/><cb:div type="commentary"><p xml:id="pZW03p0177a2201">此四，正答。益有三，此<anchor xml:id="nkr_note_orig_0177004" n="0177004"/>初七日消，治四大病也。故律中
<pb ed="ZW" xml:id="ZW03.0025.0178a" n="0178a"/>
<lb ed="ZW" n="0178a01"/>有七日藥，以藥勢相接七日。可知<anchor xml:id="nkr_note_orig_0178001" n="0178001"/>。</p></cb:div>
<lb ed="ZW" n="0178a02"/><cb:div type="orig"><p xml:id="pZW03p0178a0201">又阿難！若聲聞人<anchor xml:id="nkr_note_orig_0178002" n="0178002"/>未入正位，食此飯者，得入正
<lb ed="ZW" n="0178a03"/>位，然後乃消；</p></cb:div>
<lb ed="ZW" n="0178a04"/><cb:div type="commentary"><p xml:id="pZW03p0178a0401">此二，小乘益。有二。此初，見道益。</p></cb:div>
<lb ed="ZW" n="0178a05"/><cb:div type="orig"><p xml:id="pZW03p0178a0501">已入正位，食此飯者，得心解脫，然後乃消。</p></cb:div>
<lb ed="ZW" n="0178a06"/><cb:div type="commentary"><p xml:id="pZW03p0178a0601">此二，無學益也。</p></cb:div>
<lb ed="ZW" n="0178a07"/><cb:div type="orig"><p xml:id="pZW03p0178a0701">若未發大乘意，食此飯者，至發意乃消；</p></cb:div>
<lb ed="ZW" n="0178a08"/><cb:div type="commentary"><p xml:id="pZW03p0178a0801">此三，大乘益。有三。此初<anchor xml:id="nkr_note_orig_0178003" n="0178003"/>十信益也。</p></cb:div>
<lb ed="ZW" n="0178a09"/><cb:div type="orig"><p xml:id="pZW03p0178a0901">已發意，食此飯者，得無生忍，然後乃消。</p></cb:div>
<lb ed="ZW" n="0178a10"/><cb:div type="commentary"><p xml:id="pZW03p0178a1001">此二，七地益也。</p></cb:div>
<lb ed="ZW" n="0178a11"/><cb:div type="orig"><p xml:id="pZW03p0178a1101">已得無生忍，食此飯者，至一生補處，然後乃消。</p></cb:div>
<lb ed="ZW" n="0178a12"/><cb:div type="commentary"><p xml:id="pZW03p0178a1201">此三，等覺益也。飯有普利之功，而食者心自大小耳。例此，
<lb ed="ZW" n="0178a13"/>文字亦然也。</p></cb:div>
<lb ed="ZW" n="0178a14"/><cb:div type="orig"><p xml:id="pZW03p0178a1401">譬如有藥，名曰上味，其有<anchor xml:id="nkr_note_orig_0178004" n="0178004"/>服者，身諸毒滅，然後
<lb ed="ZW" n="0178a15"/>乃消。</p></cb:div>
<lb ed="ZW" n="0178a16"/><cb:div type="commentary"><p xml:id="pZW03p0178a1601">此二，喩也。</p></cb:div>
<lb ed="ZW" n="0178a17"/><cb:div type="orig"><p xml:id="pZW03p0178a1701">此飯如是，滅除一切諸煩惱毒，然後乃消。</p></cb:div>
<lb ed="ZW" n="0178a18"/><cb:div type="commentary"><p xml:id="pZW03p0178a1801">此三，合也。文並可見。</p></cb:div>
<lb ed="ZW" n="0178a19"/><cb:div type="orig"><p xml:id="pZW03p0178a1901">阿難白佛言：未曾有也。世尊！如此香飯，能作佛
<lb ed="ZW" n="0178a20"/>事？</p></cb:div>
<lb ed="ZW" n="0178a21"/><cb:div type="commentary"><p xml:id="pZW03p0178a2101">此下第二，廣明佛事。大文有四：一明佛事隨化不同，二明佛
<lb ed="ZW" n="0178a22"/>身應緣故異，三明阿難伏罪，四明菩薩<anchor xml:id="nkr_note_orig_0178005" n="0178005"/>悔責。前中文四：一稱
<pb ed="ZW" xml:id="ZW03.0025.0179a" n="0179a"/>
<lb ed="ZW" n="0179a01"/>歎，二廣說，三密<anchor xml:id="nkr_note_orig_0179001" n="0179001"/>訶，四解釋。此卽初也。小乘唯知娑婆一化
<lb ed="ZW" n="0179a02"/>音聲爲作<anchor xml:id="nkr_note_orig_0179002" n="0179002"/>佛事，未知十方佛化六塵皆爲佛事，故有<anchor xml:id="nkr_note_orig_0179003" n="0179003"/>此歎。肇
<lb ed="ZW" n="0179a03"/>曰：飯本充體，乃除結縛，未曾聞見也。</p></cb:div>
<lb ed="ZW" n="0179a04"/><cb:div type="orig"><p xml:id="pZW03p0179a0401">佛言：如是如是。阿難！或有佛土以佛光明而作佛
<lb ed="ZW" n="0179a05"/>事，</p></cb:div>
<lb ed="ZW" n="0179a06"/><cb:div type="commentary"><p xml:id="pZW03p0179a0601">此下二，廣明佛事。肇曰：阿難見香飯所益，謂佛事理極於
<lb ed="ZW" n="0179a07"/>此。故廣示其事，令悟佛道之無方也。此土衆生，見佛妙光，自入
<lb ed="ZW" n="0179a08"/>道，檢亦有餘益，但以光爲主。下類爾<anchor xml:id="nkr_note_orig_0179004" n="0179004"/>也。</p></cb:div>
<lb ed="ZW" n="0179a09"/><cb:div type="orig"><p xml:id="pZW03p0179a0901">有以諸菩薩而<anchor xml:id="nkr_note_orig_0179005" n="0179005"/>作佛事，</p></cb:div>
<lb ed="ZW" n="0179a10"/><cb:div type="commentary"><p xml:id="pZW03p0179a1001">肇曰：有佛默然居宗，以菩薩爲化主。</p></cb:div>
<lb ed="ZW" n="0179a11"/><cb:div type="orig"><p xml:id="pZW03p0179a1101">有以佛所化人而作佛事，</p></cb:div>
<lb ed="ZW" n="0179a12"/><cb:div type="commentary"><p xml:id="pZW03p0179a1201">大論云：須扇頭佛當日成道，當日入涅槃，留化佛度衆生也。
<lb ed="ZW" n="0179a13"/>皆此比<anchor xml:id="nkr_note_orig_0179006" n="0179006"/>也。</p></cb:div>
<lb ed="ZW" n="0179a14"/><cb:div type="orig"><p xml:id="pZW03p0179a1401">有以菩提樹而作佛事，</p></cb:div>
<lb ed="ZW" n="0179a15"/><cb:div type="commentary"><p xml:id="pZW03p0179a1501">肇曰：此樹光無不照，香無不熏。形色微妙，隨所好而見；樹
<lb ed="ZW" n="0179a16"/>出法音，隨所好而聞。此如來報應之樹也，衆生遇者自然悟道。</p></cb:div>
<lb ed="ZW" n="0179a17"/><cb:div type="orig"><p xml:id="pZW03p0179a1701">有以佛衣服臥具而作佛事，</p></cb:div>
<lb ed="ZW" n="0179a18"/><cb:div type="commentary"><p xml:id="pZW03p0179a1801">肇曰：昔<name role="" type="person">閻浮提</name>王得佛大衣，時世大疫，王以衣置高表上以示
<lb ed="ZW" n="0179a19"/>國人<anchor xml:id="nkr_note_orig_0179007" n="0179007"/>。國人歸命，病皆得除，信敬益深，因是悟道也。此其類
<lb ed="ZW" n="0179a20"/>也。</p></cb:div>
<lb ed="ZW" n="0179a21"/><cb:div type="orig"><p xml:id="pZW03p0179a2101">有以飯食而作佛事，有以園林台觀而作佛事，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0180a" n="0180a"/>
<lb ed="ZW" n="0180a01"/><cb:div type="commentary"><p xml:id="pZW03p0180a0101">肇曰：衆香國卽其事也。園林，如極樂林樹說法等。一義云，
<lb ed="ZW" n="0180a02"/>飯食以舌根通道，園林以眼根通道<anchor xml:id="nkr_note_orig_0180001" n="0180001"/>。</p></cb:div>
<lb ed="ZW" n="0180a03"/><cb:div type="orig"><p xml:id="pZW03p0180a0301">有以三十二相、八十隨形好而作佛事，</p></cb:div>
<lb ed="ZW" n="0180a04"/><cb:div type="commentary"><p xml:id="pZW03p0180a0401">肇曰：好嚴飾者，示之以相好也。</p></cb:div>
<lb ed="ZW" n="0180a05"/><cb:div type="orig"><p xml:id="pZW03p0180a0501">有以佛身而作佛事，有以虛空而作佛事，衆生應以此
<lb ed="ZW" n="0180a06"/>緣得入律行，</p></cb:div>
<lb ed="ZW" n="0180a07"/><cb:div type="commentary"><p xml:id="pZW03p0180a0701">肇曰：好有者存身以示有，好空者滅身以示空。如《密迹經》
<lb ed="ZW" n="0180a08"/>說也。上相雖在身，而身相不一，所因各異，故佛事不同。</p></cb:div>
<lb ed="ZW" n="0180a09"/><cb:div type="orig"><p xml:id="pZW03p0180a0901">有以夢幻、影響、鏡中像、水中月、熱時炎如是等喩而
<lb ed="ZW" n="0180a10"/>作佛事，</p></cb:div>
<lb ed="ZW" n="0180a11"/><cb:div type="commentary"><p xml:id="pZW03p0180a1101">肇曰：自有不悟正言，因喩得解者。</p></cb:div>
<lb ed="ZW" n="0180a12"/><cb:div type="orig"><p xml:id="pZW03p0180a1201">有以音聲、語言、文字而作佛事，</p></cb:div>
<lb ed="ZW" n="0180a13"/><cb:div type="commentary"><p xml:id="pZW03p0180a1301">肇曰：卽娑婆國佛事。</p></cb:div>
<lb ed="ZW" n="0180a14"/><cb:div type="orig"><p xml:id="pZW03p0180a1401">或有淸淨佛土寂寞、無言、無說、無示、無識、無作、無
<lb ed="ZW" n="0180a15"/>爲而作佛事。</p></cb:div>
<lb ed="ZW" n="0180a16"/><cb:div type="commentary"><p xml:id="pZW03p0180a1601">肇曰：有眞淨土純法身菩薩，外無言說，內無情識，寂寞無
<lb ed="ZW" n="0180a17"/>爲而超悟事外，非是言情所能稱述。此佛事之上也。</p></cb:div>
<lb ed="ZW" n="0180a18"/><cb:div type="orig"><p xml:id="pZW03p0180a1801">如是，阿難！諸佛威儀進止，諸所施爲，無非佛事。</p></cb:div>
<lb ed="ZW" n="0180a19"/><cb:div type="commentary"><p xml:id="pZW03p0180a1901">法身無爲，應物爲<anchor xml:id="nkr_note_orig_0180002" n="0180002"/>故，進止威儀皆佛事也。</p></cb:div>
<lb ed="ZW" n="0180a20"/><cb:div type="orig"><p xml:id="pZW03p0180a2001">阿難！有此四魔八萬四千諸煩惱門，而諸衆生爲之
<lb ed="ZW" n="0180a21"/>疲勞，諸佛卽以此法而作佛事，</p></cb:div>
<lb ed="ZW" n="0180a22"/><cb:div type="commentary"><p xml:id="pZW03p0180a2201">肇曰：三毒、等分，此四，煩惱之根也。因一根生二萬一千煩
<lb ed="ZW" n="0180a23"/>惱，合八萬四千。因八萬四千出無量塵垢,故名門也。衆生皆以
<pb ed="ZW" xml:id="ZW03.0025.0181a" n="0181a"/>
<lb ed="ZW" n="0181a01"/>煩惱爲病，而諸佛以之爲藥。如婬女，欲爲患，更極其情<anchor xml:id="nkr_note_orig_0181001" n="0181001"/>，然後
<lb ed="ZW" n="0181a02"/>悟道。毒龍以瞋必爲患，更增其忿恚。此以欲除欲，以瞋除瞋，猶
<lb ed="ZW" n="0181a03"/>良醫以毒除毒。斯佛事之無方也。</p></cb:div>
<lb ed="ZW" n="0181a04"/><cb:div type="orig"><p xml:id="pZW03p0181a0401">是名入一切諸佛法門。</p></cb:div>
<lb ed="ZW" n="0181a05"/><cb:div type="commentary"><p xml:id="pZW03p0181a0501">若能深見實相，善惡兩亡，應物隨化，能善惡俱遊，名悟入法
<lb ed="ZW" n="0181a06"/>門也。是卽或<anchor xml:id="nkr_note_orig_0181002" n="0181002"/>語、或<anchor xml:id="nkr_note_orig_0181003" n="0181003"/>默、或<anchor xml:id="nkr_note_orig_0181004" n="0181004"/>淨、或<anchor xml:id="nkr_note_orig_0181005" n="0181005"/>穢，皆以<anchor xml:id="nkr_note_orig_0181006" n="0181006"/>是諸<anchor xml:id="nkr_note_orig_0181007" n="0181007"/>
<lb ed="ZW" n="0181a07"/>佛<anchor xml:id="nkr_note_orig_0181008" n="0181008"/>化物之門也。</p></cb:div>
<lb ed="ZW" n="0181a08"/><cb:div type="orig"><p xml:id="pZW03p0181a0801">菩薩入此門者，若見一切淨好<anchor xml:id="nkr_note_orig_0181009" n="0181009"/>佛土，不以爲喜，不
<lb ed="ZW" n="0181a09"/>貪不高；若見一切不淨佛土，不以爲憂，不礙不沒。但於
<lb ed="ZW" n="0181a10"/>諸佛生<anchor xml:id="nkr_note_orig_0181010" n="0181010"/>淸淨心，歡喜恭敬，未曾有也。</p></cb:div>
<lb ed="ZW" n="0181a11"/><cb:div type="commentary"><p xml:id="pZW03p0181a1101">此三，密訶香積等諸菩薩也。眞土平等，非淨非穢，應物而
<lb ed="ZW" n="0181a12"/>現，故有淨穢。若能悟淨非淨，故不貪高；悟穢非穢，故不憂沒。
<lb ed="ZW" n="0181a13"/>然淨穢不同，俱是佛大悲故，但於諸佛生淨信心，歎未曾有也。</p></cb:div>
<lb ed="ZW" n="0181a14"/><cb:div type="orig"><p xml:id="pZW03p0181a1401">諸佛如來，功德平等，爲化衆生故，而現佛土不同。</p></cb:div>
<lb ed="ZW" n="0181a15"/><cb:div type="commentary"><p xml:id="pZW03p0181a1501">四，解釋。眞土平等，化物不等也。</p></cb:div>
<lb ed="ZW" n="0181a16"/><cb:div type="orig"><p xml:id="pZW03p0181a1601">阿難！汝見諸佛國土地有若干，而虛空無若干也。
<lb ed="ZW" n="0181a17"/>如是見諸佛色身有若干耳<anchor xml:id="nkr_note_orig_0181011" n="0181011"/>，其無礙慧無若干<anchor xml:id="nkr_note_orig_0181012" n="0181012"/>也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0182a" n="0182a"/>
<lb ed="ZW" n="0182a01"/><cb:div type="commentary"><p xml:id="pZW03p0182a0101">此下第二，訶菴園聲聞執應身爲實。文三：初喩顯等不等，二
<lb ed="ZW" n="0182a02"/>明一切平等，三正折伏。此初也。地有差別，空無差別，喩也。應
<lb ed="ZW" n="0182a03"/>物色身故有若干，淨慧法身一切平等，此法合也。肇曰：佛慧如
<lb ed="ZW" n="0182a04"/>空，應形猶地。不以地異而異空，不以空<anchor xml:id="nkr_note_orig_0182001" n="0182001"/>一而釋地也。</p></cb:div>
<lb ed="ZW" n="0182a05"/><cb:div type="orig"><p xml:id="pZW03p0182a0501">阿難！諸佛色身、威相、種姓、戒、定、智慧、解脫、解
<lb ed="ZW" n="0182a06"/>脫知見、力、無所畏、不共之法，大慈、大悲、威儀所行，及
<lb ed="ZW" n="0182a07"/>其壽命，說法、敎化、成就衆生，淨佛國土，具諸佛法，悉皆
<lb ed="ZW" n="0182a08"/>同等。</p></cb:div>
<lb ed="ZW" n="0182a09"/><cb:div type="commentary"><p xml:id="pZW03p0182a0901">此二，明平等。文二。此初，諸佛身土眞應，權實皆等有也。
<lb ed="ZW" n="0182a10"/>生曰：諸佛色身雖復若干<anchor xml:id="nkr_note_orig_0182002" n="0182002"/>，而一佛無不有之，故無不等矣。</p></cb:div>
<lb ed="ZW" n="0182a11"/><cb:div type="orig"><p xml:id="pZW03p0182a1101">是故名爲三藐三佛陀，名爲多陀阿伽度，名爲佛陀。</p></cb:div>
<lb ed="ZW" n="0182a12"/><cb:div type="commentary"><p xml:id="pZW03p0182a1201">二，明名等。肇曰：秦言正遍知。見法無差謂之正，智無不
<lb ed="ZW" n="0182a13"/>周<anchor xml:id="nkr_note_orig_0182003" n="0182003"/>謂之遍，決定法相謂之知。多陀等者，肇曰：秦言<anchor xml:id="nkr_note_orig_0182004" n="0182004"/>如來，亦
<lb ed="ZW" n="0182a14"/>云如去。如法而來，如法而去。古今不改，千聖同轍。故名如來，
<lb ed="ZW" n="0182a15"/>亦名如去。佛陀者，肇曰：秦言覺<anchor xml:id="nkr_note_orig_0182005" n="0182005"/>。生死長寢，莫能自覺。自覺
<lb ed="ZW" n="0182a16"/>覺彼，其唯佛也。</p></cb:div>
<lb ed="ZW" n="0182a17"/><cb:div type="orig"><p xml:id="pZW03p0182a1701">阿難！若我<anchor xml:id="nkr_note_orig_0182006" n="0182006"/>廣說此三句義，汝以劫壽不能盡受。
<lb ed="ZW" n="0182a18"/>正使三千大千世界滿中衆生，皆如阿難多聞第一，得念總
<lb ed="ZW" n="0182a19"/>持，此諸人等以劫之壽，亦不能受。如是，阿難！諸佛阿
<lb ed="ZW" n="0182a20"/>耨多羅三藐三菩提無有限量，智慧辯才不可思議。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0183a" n="0183a"/>
<lb ed="ZW" n="0183a01"/><cb:div type="commentary"><p xml:id="pZW03p0183a0101">此下三，正明折伏阿難。文三。此初，明一人不受，正使三千
<lb ed="ZW" n="0183a02"/>等多亦不受。「如是阿難」等，明菩提無邊，故身智、權實、應化、功
<lb ed="ZW" n="0183a03"/>德不可思議。豈是聲聞所能量也。</p></cb:div>
<lb ed="ZW" n="0183a04"/><cb:div type="orig"><p xml:id="pZW03p0183a0401">阿難白佛言<anchor xml:id="nkr_note_orig_0183001" n="0183001"/>：我從今已往，不敢自謂以爲多聞。</p></cb:div>
<lb ed="ZW" n="0183a05"/><cb:div type="commentary"><p xml:id="pZW03p0183a0501">此三，阿難伏過以激勸<anchor xml:id="nkr_note_orig_0183002" n="0183002"/>。文四。此初，阿難伏也。肇曰：阿
<lb ed="ZW" n="0183a06"/>難於五百弟子中多聞強記第一，今聞佛事乃自審寡聞。</p></cb:div>
<lb ed="ZW" n="0183a07"/><cb:div type="orig"><p xml:id="pZW03p0183a0701">佛吿阿難：勿起退意。所以者何？我說汝於聲聞中
<lb ed="ZW" n="0183a08"/>爲最多聞，非謂菩薩。</p></cb:div>
<lb ed="ZW" n="0183a09"/><cb:div type="commentary"><p xml:id="pZW03p0183a0901">二，佛慰也。肇曰：物有於上不足，於下有餘。不可以於下有
<lb ed="ZW" n="0183a10"/>餘而量於上也。</p></cb:div>
<lb ed="ZW" n="0183a11"/><cb:div type="orig"><p xml:id="pZW03p0183a1101">且止，阿難！其有智者不應限度諸菩薩也。一切海
<lb ed="ZW" n="0183a12"/>淵尙可測量，菩薩禪定智慧，總持辯才，一切功德，不可量
<lb ed="ZW" n="0183a13"/>也。</p></cb:div>
<lb ed="ZW" n="0183a14"/><cb:div type="commentary"><p xml:id="pZW03p0183a1401">三，歎菩薩功德無量也。</p></cb:div>
<lb ed="ZW" n="0183a15"/><cb:div type="orig"><p xml:id="pZW03p0183a1501">阿難！汝等捨置菩薩所行，是維摩詰一時所現神通
<lb ed="ZW" n="0183a16"/>之力，一切聲聞、辟支佛於百千劫盡力變化所不能作。</p></cb:div>
<lb ed="ZW" n="0183a17"/><cb:div type="commentary"><p xml:id="pZW03p0183a1701">四，結。簡<anchor xml:id="nkr_note_orig_0183003" n="0183003"/>小大。大士不思議一時所現神力非二乘所能
<lb ed="ZW" n="0183a18"/>爲也。</p></cb:div>
<lb ed="ZW" n="0183a19"/><cb:div type="orig"><p xml:id="pZW03p0183a1901">爾時，衆香世界菩薩來者，合掌白佛言：世尊！我等
<lb ed="ZW" n="0183a20"/>初見此土生下劣想<anchor xml:id="nkr_note_orig_0183004" n="0183004"/>，今自悔責，捨離是心。所以者何？
<lb ed="ZW" n="0183a21"/>諸佛方便不可思議，爲度衆生故，隨其所應，現佛國異。</p></cb:div>
<lb ed="ZW" n="0183a22"/><cb:div type="commentary"><p xml:id="pZW03p0183a2201">此四，大士<anchor xml:id="nkr_note_orig_0183005" n="0183005"/>悔責。文有悔有釋。肇曰：初見土穢，生下劣
<pb ed="ZW" xml:id="ZW03.0025.0184a" n="0184a"/>
<lb ed="ZW" n="0184a01"/>想。謂諸菩薩亦有昇降，聞上佛事乃自悔責。</p></cb:div>
<lb ed="ZW" n="0184a02"/><cb:div type="orig"><p xml:id="pZW03p0184a0201">唯然，世尊！願賜少法。還於彼土，當念如來。</p></cb:div>
<lb ed="ZW" n="0184a03"/><cb:div type="commentary"><p xml:id="pZW03p0184a0301">此下第三，請法還國。文三：一請，二答，三稱歎還國。此初，
<lb ed="ZW" n="0184a04"/>請也。肇曰：旣知佛事之難議，故欲請法而返土，將宣揚如來不思
<lb ed="ZW" n="0184a05"/>議道，令本土<anchor xml:id="nkr_note_orig_0184001" n="0184001"/>衆生念佛功德也。</p></cb:div>
<lb ed="ZW" n="0184a06"/><cb:div type="orig"><p xml:id="pZW03p0184a0601">佛吿諸菩薩：有盡、無盡解脫法門，汝等當學。</p></cb:div>
<lb ed="ZW" n="0184a07"/><cb:div type="commentary"><p xml:id="pZW03p0184a0701">此下二，答。文四：初標名，二略釋，三廣釋，四結勸。此初
<lb ed="ZW" n="0184a08"/>也。肇曰：有爲法有三相，故有盡；無爲法無三相，故無盡也。</p></cb:div>
<lb ed="ZW" n="0184a09"/><cb:div type="orig"><p xml:id="pZW03p0184a0901">何謂爲盡？謂<anchor xml:id="nkr_note_orig_0184002" n="0184002"/>有爲法；何謂無盡？謂無爲法。如
<lb ed="ZW" n="0184a10"/>菩薩者，不盡有爲，不住無爲。</p></cb:div>
<lb ed="ZW" n="0184a11"/><cb:div type="commentary"><p xml:id="pZW03p0184a1101">二略釋。肇曰：有爲雖僞<anchor xml:id="nkr_note_orig_0184003" n="0184003"/>，捨之則大業不成；無爲雖實，住
<lb ed="ZW" n="0184a12"/>之則慧心不明。是以菩薩不盡有爲，故德無不就；不住無爲，故道
<lb ed="ZW" n="0184a13"/>無不覆。至能出生入死，遇物斯乘。在淨而淨，不以爲欣；處穢而
<lb ed="ZW" n="0184a14"/>穢，不以爲戚。應彼而動，於我無爲，此諸佛平等不思議之道也。</p></cb:div>
<lb ed="ZW" n="0184a15"/><cb:div type="orig"><p xml:id="pZW03p0184a1501">何謂<anchor xml:id="nkr_note_orig_0184004" n="0184004"/>不盡有爲？</p></cb:div>
<lb ed="ZW" n="0184a16"/><cb:div type="commentary"><p xml:id="pZW03p0184a1601">此下三，明廣釋。文三：初釋不盡，次釋不住，後雙釋。初中
<lb ed="ZW" n="0184a17"/>又三。此初，徵也。</p></cb:div>
<lb ed="ZW" n="0184a18"/><cb:div type="orig"><p xml:id="pZW03p0184a1801">謂不離大慈，不捨大悲，</p></cb:div>
<lb ed="ZW" n="0184a19"/><cb:div type="commentary"><p xml:id="pZW03p0184a1901">此下二，釋也。旣雜明萬行無別科次<anchor xml:id="nkr_note_orig_0184005" n="0184005"/>。肇曰：慈悲乃入有
<lb ed="ZW" n="0184a20"/>之基，樹德之本，故發言有之。</p></cb:div>
<lb ed="ZW" n="0184a21"/><cb:div type="orig"><p xml:id="pZW03p0184a2101">深發一切智心而不忽忘，敎化衆生終不厭倦<anchor xml:id="nkr_note_orig_0184006" n="0184006"/>，於四
<pb ed="ZW" xml:id="ZW03.0025.0185a" n="0185a"/>
<lb ed="ZW" n="0185a01"/>攝法常念順行，護持正法不惜軀命，種諸善根無有疲厭，
<lb ed="ZW" n="0185a02"/>志常安住方便迴向，</p></cb:div>
<lb ed="ZW" n="0185a03"/><cb:div type="commentary"><p xml:id="pZW03p0185a0301">外化不離慈，內修不忘智，謂求菩提心不暫忘也。又外化不
<lb ed="ZW" n="0185a04"/>厭，內順四攝；外護法橋，內求功德。皆爲迴向菩提，方便化物不
<lb ed="ZW" n="0185a05"/>求二乘三界果也。肇曰：以慈爲根，發心爲心，然後順四攝，化衆
<lb ed="ZW" n="0185a06"/>生，護正法，種善根。以此衆德，茂其枝條，道樹日滋，不盡有爲
<lb ed="ZW" n="0185a07"/>也。下諸行願，枝條之流，取其<anchor xml:id="nkr_note_orig_0185001" n="0185001"/>日滋日茂，以成不盡義也。廢
<lb ed="ZW" n="0185a08"/>捨慈悲，道樹不建，衆德損耗，自隱涅槃，謂盡有爲也。</p></cb:div>
<lb ed="ZW" n="0185a09"/><cb:div type="orig"><p xml:id="pZW03p0185a0901">求法不懈，說法無吝，勤供諸佛，故入生死而無所畏。</p></cb:div>
<lb ed="ZW" n="0185a10"/><cb:div type="commentary"><p xml:id="pZW03p0185a1001">爲法不怠，供佛無畏。肇曰：不以結生，曷爲而畏？</p></cb:div>
<lb ed="ZW" n="0185a11"/><cb:div type="orig"><p xml:id="pZW03p0185a1101">於諸榮辱，心無憂喜。不輕未學，敬學如佛。</p></cb:div>
<lb ed="ZW" n="0185a12"/><cb:div type="commentary"><p xml:id="pZW03p0185a1201">八風不移志，勸學不輕心。肇曰：未學當學，所以不輕；已<anchor xml:id="nkr_note_orig_0185002" n="0185002"/>
<lb ed="ZW" n="0185a13"/>學當成，故敬如佛。</p></cb:div>
<lb ed="ZW" n="0185a14"/><cb:div type="orig"><p xml:id="pZW03p0185a1401">墮煩惱者，令發正念。於遠離樂不以爲貴，不著己
<lb ed="ZW" n="0185a15"/>樂，慶於彼樂。</p></cb:div>
<lb ed="ZW" n="0185a16"/><cb:div type="commentary"><p xml:id="pZW03p0185a1601">不樂煩惱，不貴涅槃，大士之化也。肇曰：獨善之道何足貴
<lb ed="ZW" n="0185a17"/>也。不著己樂，等大士之心也。</p></cb:div>
<lb ed="ZW" n="0185a18"/><cb:div type="orig"><p xml:id="pZW03p0185a1801">在諸禪定，如地獄想；</p></cb:div>
<lb ed="ZW" n="0185a19"/><cb:div type="commentary"><p xml:id="pZW03p0185a1901">肇曰：禪定雖樂，安之則大道不成。菩薩不樂故，想如地獄。</p></cb:div>
<lb ed="ZW" n="0185a20"/><cb:div type="orig"><p xml:id="pZW03p0185a2001">於生死中，如園觀想；</p></cb:div>
<lb ed="ZW" n="0185a21"/><cb:div type="commentary"><p xml:id="pZW03p0185a2101">肇曰：生死雖苦，大道之所因。菩薩好遊，故想如園觀<anchor xml:id="nkr_note_orig_0185003" n="0185003"/>。</p></cb:div>
<lb ed="ZW" n="0185a22"/><cb:div type="orig"><p xml:id="pZW03p0185a2201">見來求者，如善師想。</p></cb:div>
<lb ed="ZW" n="0185a23"/><cb:div type="commentary"><p xml:id="pZW03p0185a2301">肇曰：求者雖欲自益而實益我，故想爲善師。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0186a" n="0186a"/>
<lb ed="ZW" n="0186a01"/><cb:div type="orig"><p xml:id="pZW03p0186a0101">捨諸所有，具一切智想；見毀戒人，起救護想。諸
<lb ed="ZW" n="0186a02"/>波<anchor xml:id="nkr_note_orig_0186001" n="0186001"/>羅蜜爲父母想，道品之法爲眷屬想。</p></cb:div>
<lb ed="ZW" n="0186a03"/><cb:div type="commentary"><p xml:id="pZW03p0186a0301">必因此施，成就善根至一切智。又不嫌毀戒，但念悲救想。
<lb ed="ZW" n="0186a04"/>波<anchor xml:id="nkr_note_orig_0186002" n="0186002"/>羅蜜能生法身，助成菩提莫過道品，此等是大士之想念也。</p></cb:div>
<lb ed="ZW" n="0186a05"/><cb:div type="orig"><p xml:id="pZW03p0186a0501">發行善根，無有齊限，以諸淨國嚴飾之事成己佛土。</p></cb:div>
<lb ed="ZW" n="0186a06"/><cb:div type="commentary"><p xml:id="pZW03p0186a0601">增廣萬善，嚴淨佛土，依報行也。</p></cb:div>
<lb ed="ZW" n="0186a07"/><cb:div type="orig"><p xml:id="pZW03p0186a0701">開門大施，具足相好；除一切惡，淨身口意。</p></cb:div>
<lb ed="ZW" n="0186a08"/><cb:div type="commentary"><p xml:id="pZW03p0186a0801">肇曰：開四門恣求者，所取無礙大施法也。又解，除垢惡以淨
<lb ed="ZW" n="0186a09"/>三業，行大施以嚴相好，正報行也。</p></cb:div>
<lb ed="ZW" n="0186a10"/><cb:div type="orig"><p xml:id="pZW03p0186a1001">生死無數劫，意而有勇；聞佛無量德，志而不倦。以
<lb ed="ZW" n="0186a11"/>智慧劍破煩惱賊，出陰、界、入，荷負衆生，永使解脫。</p></cb:div>
<lb ed="ZW" n="0186a12"/><cb:div type="commentary"><p xml:id="pZW03p0186a1201">大悲不屈於生死，精進不倦於佛德。以智慧劍破煩惱因<anchor xml:id="nkr_note_orig_0186003" n="0186003"/>，
<lb ed="ZW" n="0186a13"/>出法身果，荷負衆生，此薩埵心也。肇曰：法身越三界，陰、界、入
<lb ed="ZW" n="0186a14"/>所不攝，故言出。若受陰界入，身處積塵之內，則自固羈鎖，安能
<lb ed="ZW" n="0186a15"/>濟彼。</p></cb:div>
<lb ed="ZW" n="0186a16"/><cb:div type="orig"><p xml:id="pZW03p0186a1601">以大精<anchor xml:id="nkr_note_orig_0186004" n="0186004"/>進摧伏魔軍，常求無念實相<anchor xml:id="nkr_note_orig_0186005" n="0186005"/>智慧，行少
<lb ed="ZW" n="0186a17"/>欲知足而不捨世<anchor xml:id="nkr_note_orig_0186006" n="0186006"/>法，</p></cb:div>
<lb ed="ZW" n="0186a18"/><cb:div type="commentary"><p xml:id="pZW03p0186a1801">精進以摧魔，無念以證眞，少欲而不捨世，大士之行也。肇
<lb ed="ZW" n="0186a19"/>曰：眞智無緣故無念。不捨世者，肇曰：不以無欲而捨世自異。</p></cb:div>
<lb ed="ZW" n="0186a20"/><cb:div type="orig"><p xml:id="pZW03p0186a2001">不壞<anchor xml:id="nkr_note_orig_0186007" n="0186007"/>威儀而能隨俗，起神通慧引導衆生，得念總
<pb ed="ZW" xml:id="ZW03.0025.0187a" n="0187a"/>
<lb ed="ZW" n="0187a01"/>持所聞不忘，善別諸根斷衆生疑，以樂說辯演法無礙。</p></cb:div>
<lb ed="ZW" n="0187a02"/><cb:div type="commentary"><p xml:id="pZW03p0187a0201">不壞<anchor xml:id="nkr_note_orig_0187001" n="0187001"/>法身，起通道物，身業化也；正念總持，多聞不忘<anchor xml:id="nkr_note_orig_0187002" n="0187002"/>，意
<lb ed="ZW" n="0187a03"/>業化也；差別衆根，斷疑樂說，口業化也。此大士之三密<anchor xml:id="nkr_note_orig_0187003" n="0187003"/>也。
<lb ed="ZW" n="0187a04"/>不壞威儀者，肇曰：同俗俯仰不失道儀，天下皆謂我同己而我獨異
<lb ed="ZW" n="0187a05"/>人。樂說辯者，四辯也</p></cb:div>
<lb ed="ZW" n="0187a06"/><cb:div type="orig"><p xml:id="pZW03p0187a0601">淨十善道，受天人福。修四無量，開梵天道。</p></cb:div>
<lb ed="ZW" n="0187a07"/><cb:div type="commentary"><p xml:id="pZW03p0187a0701">十善，欲天因；無量，梵王因。物無出世之根，故接以人天之
<lb ed="ZW" n="0187a08"/>善令離三途，此大士之方便也。</p></cb:div>
<lb ed="ZW" n="0187a09"/><cb:div type="orig"><p xml:id="pZW03p0187a0901">勸請說法，隨喜贊善，得佛音聲；身、口、意善，得佛威
<lb ed="ZW" n="0187a10"/>儀。</p></cb:div>
<lb ed="ZW" n="0187a11"/><cb:div type="commentary"><p xml:id="pZW03p0187a1101">此大士之德也。佛音<anchor xml:id="nkr_note_orig_0187004" n="0187004"/>者，經云<anchor xml:id="nkr_note_orig_0187005" n="0187005"/>八音也。一徹好，二柔
<lb ed="ZW" n="0187a12"/>軟，三和適，四諦了，五不女，六不誤，七深遠，八不竭也。又《密<anchor xml:id="nkr_note_orig_0187006" n="0187006"/>
<lb ed="ZW" n="0187a13"/>迹經》云，有無<anchor xml:id="nkr_note_orig_0187007" n="0187007"/>量音也。</p></cb:div>
<lb ed="ZW" n="0187a14"/><cb:div type="orig"><p xml:id="pZW03p0187a1401">深修善法，所行轉勝。以大乘敎，成菩薩僧。心無放
<lb ed="ZW" n="0187a15"/>逸，不失衆善。</p></cb:div>
<lb ed="ZW" n="0187a16"/><cb:div type="commentary"><p xml:id="pZW03p0187a1601">自行則深<anchor xml:id="nkr_note_orig_0187008" n="0187008"/>修轉勝，導<anchor xml:id="nkr_note_orig_0187009" n="0187009"/>衆則化以大乘，又不矜一善以放
<lb ed="ZW" n="0187a17"/>逸，乃圓萬德以成道。此大士之進求也。</p></cb:div>
<lb ed="ZW" n="0187a18"/><cb:div type="orig"><p xml:id="pZW03p0187a1801">行如此法，是名菩薩不盡有爲。</p></cb:div>
<lb ed="ZW" n="0187a19"/><cb:div type="commentary"><p xml:id="pZW03p0187a1901">此三，結也。肇曰：修如上法，自行化彼，功德日茂，不盡有爲
<pb ed="ZW" xml:id="ZW03.0025.0188a" n="0188a"/>
<lb ed="ZW" n="0188a01"/>也。夫善，有爲法，變壞<anchor xml:id="nkr_note_orig_0188001" n="0188001"/>物耳。廢<anchor xml:id="nkr_note_orig_0188002" n="0188002"/>捨不修，則日耗日盡。</p></cb:div>
<lb ed="ZW" n="0188a02"/><cb:div type="orig"><p xml:id="pZW03p0188a0201">何謂菩薩不住無爲？</p></cb:div>
<lb ed="ZW" n="0188a03"/><cb:div type="commentary"><p xml:id="pZW03p0188a0301">此下第二，釋不住無爲。文三，如前。此初，標也。</p></cb:div>
<lb ed="ZW" n="0188a04"/><cb:div type="orig"><p xml:id="pZW03p0188a0401">謂修學空，不以空爲證。修學無相<anchor xml:id="nkr_note_orig_0188003" n="0188003"/>、無作，不以無
<lb ed="ZW" n="0188a05"/>相、無作爲證。修學無起，不以無起爲證。</p></cb:div>
<lb ed="ZW" n="0188a06"/><cb:div type="commentary"><p xml:id="pZW03p0188a0601">此下二，釋。文三。此初，明三脫也。二乘觀三脫樂涅槃，故
<lb ed="ZW" n="0188a07"/>取證；菩薩觀三脫樂大悲，故不證。無起者<anchor xml:id="nkr_note_orig_0188004" n="0188004"/>，因緣生法無自性
<lb ed="ZW" n="0188a08"/>故，不生起也。肇曰：此空觀之別門也。</p></cb:div>
<lb ed="ZW" n="0188a09"/><cb:div type="orig"><p xml:id="pZW03p0188a0901">觀於無常，而不厭善本。觀世間苦，而不惡生死。觀
<lb ed="ZW" n="0188a10"/>於無我，而誨人不倦。觀於寂滅，而不永滅。</p></cb:div>
<lb ed="ZW" n="0188a11"/><cb:div type="commentary"><p xml:id="pZW03p0188a1101">此二，四非常觀也。破常倒<anchor xml:id="nkr_note_orig_0188005" n="0188005"/>故，觀無常，以大悲故不厭善；
<lb ed="ZW" n="0188a12"/>破樂倒故，觀苦<anchor xml:id="nkr_note_orig_0188006" n="0188006"/>，以大悲故不惡生死；破我倒<anchor xml:id="nkr_note_orig_0188007" n="0188007"/>故，觀無我，以大
<lb ed="ZW" n="0188a13"/>悲故常誨人；破喧<anchor xml:id="nkr_note_orig_0188008" n="0188008"/>動故，觀寂滅，以大悲故不永滅。又，觀無常
<lb ed="ZW" n="0188a14"/>故，不住生死，不厭善本，不住涅槃。餘例然。</p></cb:div>
<lb ed="ZW" n="0188a15"/><cb:div type="orig"><p xml:id="pZW03p0188a1501">觀於遠離而身心修善，觀無所歸而歸趣善法，觀於無
<lb ed="ZW" n="0188a16"/>生而以生法荷負一切，觀於無漏而不斷諸漏，觀無所行而
<lb ed="ZW" n="0188a17"/>以行法敎化衆生，觀於空無而不捨大悲，觀正法位而不隨
<lb ed="ZW" n="0188a18"/>小乘。</p></cb:div>
<lb ed="ZW" n="0188a19"/><cb:div type="commentary"><p xml:id="pZW03p0188a1901">此三，雜明諸行也。雖身心離相而現身心修善，雖法性平等
<pb ed="ZW" xml:id="ZW03.0025.0189a" n="0189a"/>
<lb ed="ZW" n="0189a01"/>而現歸善法，雖理本無生而現生度物，雖漏本淸淨而現行諸<anchor xml:id="nkr_note_orig_0189001" n="0189001"/>
<lb ed="ZW" n="0189a02"/>漏，雖本覺無行<anchor xml:id="nkr_note_orig_0189002" n="0189002"/>而現行引物，雖衆生性<anchor xml:id="nkr_note_orig_0189003" n="0189003"/>空而不捨悲濟。正位
<lb ed="ZW" n="0189a03"/>者，見眞入證之地也。以大悲故，不隨小乘而取證也。</p></cb:div>
<lb ed="ZW" n="0189a04"/><cb:div type="orig"><p xml:id="pZW03p0189a0401">觀諸法虛妄，無牢<anchor xml:id="nkr_note_orig_0189004" n="0189004"/>、無人、無主、無相。本願未滿，
<lb ed="ZW" n="0189a05"/>而不虛福德、禪定、智慧。</p></cb:div>
<lb ed="ZW" n="0189a06"/><cb:div type="commentary"><p xml:id="pZW03p0189a0601">肇曰：諸法因緣所成，虛假無本，以何爲實？以何爲主？雖知
<lb ed="ZW" n="0189a07"/>如此，然大願未滿，不以功德定慧虛假而不修。</p></cb:div>
<lb ed="ZW" n="0189a08"/><cb:div type="orig"><p xml:id="pZW03p0189a0801">修如是法，是<anchor xml:id="nkr_note_orig_0189005" n="0189005"/>名菩薩不住無爲。</p></cb:div>
<lb ed="ZW" n="0189a09"/><cb:div type="commentary"><p xml:id="pZW03p0189a0901">此三，結也。肇曰：備修上法<anchor xml:id="nkr_note_orig_0189006" n="0189006"/>則不證無爲<anchor xml:id="nkr_note_orig_0189007" n="0189007"/>。證，謂觀無爲
<lb ed="ZW" n="0189a10"/>自證成道。自證成道卽住無爲也。</p></cb:div>
<lb ed="ZW" n="0189a11"/><cb:div type="orig"><p xml:id="pZW03p0189a1101">又具福德故，不住無爲；具智慧故，不盡有爲。</p></cb:div>
<lb ed="ZW" n="0189a12"/><cb:div type="commentary"><p xml:id="pZW03p0189a1201">此下三，雙釋所以。肇曰：上直<anchor xml:id="nkr_note_orig_0189008" n="0189008"/>明菩薩不盡有爲、不住無
<lb ed="ZW" n="0189a13"/>爲，未釋所以不盡、所以不住。夫大士之行，行<anchor xml:id="nkr_note_orig_0189009" n="0189009"/>各有以。妙期
<lb ed="ZW" n="0189a14"/>有在，故復對而明之。夫德之積也，必涉有津，若住無爲，則功德
<lb ed="ZW" n="0189a15"/>不具。智之明<anchor xml:id="nkr_note_orig_0189010" n="0189010"/>也，必由廣博，若廢捨有爲，則智慧不具。</p></cb:div>
<lb ed="ZW" n="0189a16"/><cb:div type="orig"><p xml:id="pZW03p0189a1601">大慈悲故，不住無爲；滿本願故，不盡有爲。</p></cb:div>
<lb ed="ZW" n="0189a17"/><cb:div type="commentary"><p xml:id="pZW03p0189a1701">肇曰：慈悲入生死，豈住無爲之所能！滿願由積德，豈捨有爲
<lb ed="ZW" n="0189a18"/>之所能！</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0190a" n="0190a"/>
<lb ed="ZW" n="0190a01"/><cb:div type="orig"><p xml:id="pZW03p0190a0101">集法藥故，不住無爲；隨受藥故，不盡有爲。</p></cb:div>
<lb ed="ZW" n="0190a02"/><cb:div type="commentary"><p xml:id="pZW03p0190a0201">肇曰：採良藥必在山嶮，非華堂之所出。集法藥必在嶮有，非
<lb ed="ZW" n="0190a03"/>無爲之所出也。若廢捨有爲，則與群生隔絕，何能隨而授藥？</p></cb:div>
<lb ed="ZW" n="0190a04"/><cb:div type="orig"><p xml:id="pZW03p0190a0401">知衆生病故，不住無爲；滅衆生病故，不盡有爲。</p></cb:div>
<lb ed="ZW" n="0190a05"/><cb:div type="commentary"><p xml:id="pZW03p0190a0501">肇曰：習知衆病，必知<anchor xml:id="nkr_note_orig_0190001" n="0190001"/>病<anchor xml:id="nkr_note_orig_0190002" n="0190002"/>所，豈住無爲之所能！滅衆生
<lb ed="ZW" n="0190a06"/>病<anchor xml:id="nkr_note_orig_0190003" n="0190003"/>，必造有治，豈盡有爲之所能！</p></cb:div>
<lb ed="ZW" n="0190a07"/><cb:div type="orig"><p xml:id="pZW03p0190a0701">諸正士<anchor xml:id="nkr_note_orig_0190004" n="0190004"/>菩薩已修此法<anchor xml:id="nkr_note_orig_0190005" n="0190005"/>，不盡有爲，不住無爲，是
<lb ed="ZW" n="0190a08"/>名盡、無盡解脫法門，汝等當學。</p></cb:div>
<lb ed="ZW" n="0190a09"/><cb:div type="commentary"><p xml:id="pZW03p0190a0901">此四，總結勸。肇曰：不盡有爲，故無闕德之累；不住無爲，故
<lb ed="ZW" n="0190a10"/>無獨善之礙。此二無礙門，是菩薩弘道之要路，佛事無方之所由。
<lb ed="ZW" n="0190a11"/>勸彼令學，示其佛事不思議道<anchor xml:id="nkr_note_orig_0190006" n="0190006"/>，令必審諸佛無若干也。</p></cb:div>
<lb ed="ZW" n="0190a12"/><cb:div type="orig"><p xml:id="pZW03p0190a1201">爾時，彼諸菩薩聞說是法，皆大歡喜，以衆妙花若干
<lb ed="ZW" n="0190a13"/>種色，若干衆香，散遍三千大千世界，供養釋迦牟尼佛及
<lb ed="ZW" n="0190a14"/>此經法並諸菩薩已，稽首佛足，歎未曾有，言釋迦牟尼佛
<lb ed="ZW" n="0190a15"/>乃能於此善行方便。言已忽然不現，還到本國。</p></cb:div>
<lb ed="ZW" n="0190a16"/><cb:div type="commentary"><p xml:id="pZW03p0190a1601">此三，聞法歡喜。供養稱述而還國也。</p></cb:div></cb:div>
<lb ed="ZW" n="0190a17"/>
<lb ed="ZW" n="0190a18"/><cb:div type="other"><cb:mulu type="其他" level="2">見阿閦佛品第十二</cb:mulu><head>見阿閦佛品第十二</head>
<lb ed="ZW" n="0190a19"/>
<lb ed="ZW" n="0190a20"/><p xml:id="pZW03p0190a2001">阿閦，此云無動，雖復變化萬形而實相常寂，故名也。將證淨
<pb ed="ZW" xml:id="ZW03.0025.0191a" n="0191a"/>
<lb ed="ZW" n="0191a01"/>名勝德以印經，故取佛<anchor xml:id="nkr_note_orig_0191001" n="0191001"/>現土，因立品名耳。又據前半品應云見
<lb ed="ZW" n="0191a02"/>如來，以後半品顯迹證經，故從後立名也。</p>
<lb ed="ZW" n="0191a03"/><cb:div type="orig"><p xml:id="pZW03p0191a0301">爾時世尊問維摩詰：汝欲見如來，爲以何等觀如來
<lb ed="ZW" n="0191a04"/>乎？</p></cb:div>
<lb ed="ZW" n="0191a05"/><cb:div type="commentary"><p xml:id="pZW03p0191a0501">此品第二，顯淨名身土以證經。夫人有勝德，說必眞當，故印
<lb ed="ZW" n="0191a06"/>定也。文三：初明眞身眞土，二明應身應土，三歡聞經之利也。初
<lb ed="ZW" n="0191a07"/>文二。此初，問也。前文殊入室論之以無來，身子求經訓之以無
<lb ed="ZW" n="0191a08"/>求，今淨名見佛見之於無見，此皆會眞則言亡<anchor xml:id="nkr_note_orig_0191002" n="0191002"/>相寂，引物則示
<lb ed="ZW" n="0191a09"/>有去來耳。又二乘初心皆見相迹，故因以誨之也。肇曰：向命文
<lb ed="ZW" n="0191a10"/>殊共來見佛，雖復擧目順俗而致觀不同。如來逆睹其情，將顯其
<lb ed="ZW" n="0191a11"/>來觀之旨，以明佛事不思議，故知而問。</p></cb:div>
<lb ed="ZW" n="0191a12"/><cb:div type="orig"><p xml:id="pZW03p0191a1201">維摩詰言：如自觀身實相，觀佛亦然。</p></cb:div>
<lb ed="ZW" n="0191a13"/><cb:div type="commentary"><p xml:id="pZW03p0191a1301">二，顯法身。文二：一正答法身，二論以生滅。前文三：初總
<lb ed="ZW" n="0191a14"/>答實相，二別揀百非，三結成正觀。此初也。肇曰：佛者，何也？
<lb ed="ZW" n="0191a15"/>蓋窮理盡性大覺之<anchor xml:id="nkr_note_orig_0191003" n="0191003"/>稱也。其道虛玄，固已妙絕常境。心不可
<lb ed="ZW" n="0191a16"/>以智知，形不可以<anchor xml:id="nkr_note_orig_0191004" n="0191004"/>像測。同萬物之爲而居不爲之域，處言數之
<lb ed="ZW" n="0191a17"/>內而止無言之鄕。非有而不可爲無，非無而不可爲有。寂寞虛曠
<lb ed="ZW" n="0191a18"/>物莫能測，不知所以名，故強謂之覺。其爲至也，亦以極矣。何
<lb ed="ZW" n="0191a19"/>則？夫同於得者得亦得之，同於失者失<anchor xml:id="nkr_note_orig_0191005" n="0191005"/>亦得之。是以則眞者
<lb ed="ZW" n="0191a20"/>同眞，法僞者同僞<anchor xml:id="nkr_note_orig_0191006" n="0191006"/>。如來虛照冥諧，一彼實相。實相之相卽如
<lb ed="ZW" n="0191a21"/>來相，故經曰：見實相法爲見佛也。淨名自觀身實相，以爲如來相
<lb ed="ZW" n="0191a22"/>義存於是也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0192a" n="0192a"/>
<lb ed="ZW" n="0192a01"/><cb:div type="orig"><p xml:id="pZW03p0192a0101">我觀如來，前際不來，後際不去，今則不住。不觀
<lb ed="ZW" n="0192a02"/>色<anchor xml:id="nkr_note_orig_0192001" n="0192001"/>，不觀色如，不觀色性，不觀受想行識，不觀識如，不
<lb ed="ZW" n="0192a03"/>觀識性。</p></cb:div>
<lb ed="ZW" n="0192a04"/><cb:div type="commentary"><p xml:id="pZW03p0192a0401">此下二，別揀百非。意明諸相非相卽實相也。法身非生滅故
<lb ed="ZW" n="0192a05"/>非三世，非<anchor xml:id="nkr_note_orig_0192002" n="0192002"/>有故非色，非空故非如，無自性故無性。肇曰：法身
<lb ed="ZW" n="0192a06"/>超絕三世，非陰、界、入所攝，故不可以生住去來而睹，不可以五陰
<lb ed="ZW" n="0192a07"/>如性而觀也。</p></cb:div>
<lb ed="ZW" n="0192a08"/><cb:div type="orig"><p xml:id="pZW03p0192a0801">非四大起，同於虛空。六入無積，眼耳鼻舌身心已
<lb ed="ZW" n="0192a09"/>過，不在三界。三垢已離，順三脫門，三明與無明等。</p></cb:div>
<lb ed="ZW" n="0192a10"/><cb:div type="commentary"><p xml:id="pZW03p0192a1001">金剛之體非四大起，本覺性故不積六情，法界同眞不在三界，
<lb ed="ZW" n="0192a11"/>性離三垢常順三脫。明與無明其性不二，不二之<anchor xml:id="nkr_note_orig_0192003" n="0192003"/>性卽法身性
<lb ed="ZW" n="0192a12"/>也。</p></cb:div>
<lb ed="ZW" n="0192a13"/><cb:div type="orig"><p xml:id="pZW03p0192a1301">不一相不異相，不自相不他相，非無相非取相，不此
<lb ed="ZW" n="0192a14"/>岸不彼岸不中流，而化衆生觀於寂滅亦不永滅。</p></cb:div>
<lb ed="ZW" n="0192a15"/><cb:div type="commentary"><p xml:id="pZW03p0192a1501">法身非聚散，故非一異；亡彼我，故無自他；不同太<anchor xml:id="nkr_note_orig_0192004" n="0192004"/>虛，故
<lb ed="ZW" n="0192a16"/>非無相；不受著，故非取相；生死卽涅槃，故無彼此岸<anchor xml:id="nkr_note_orig_0192005" n="0192005"/>；邪正道不
<lb ed="ZW" n="0192a17"/>二，故無中流。雖衆相<anchor xml:id="nkr_note_orig_0192006" n="0192006"/>都泯<anchor xml:id="nkr_note_orig_0192007" n="0192007"/>而不住滅，故敎化衆生，是卽常
<lb ed="ZW" n="0192a18"/>寂滅而無滅也。</p></cb:div>
<lb ed="ZW" n="0192a19"/><cb:div type="orig"><p xml:id="pZW03p0192a1901">不此不彼，不以此不以彼，不可以智知，不可以識識。</p></cb:div>
<lb ed="ZW" n="0192a20"/><cb:div type="commentary"><p xml:id="pZW03p0192a2001">法無彼此之相，故不彼不此；聖無彼此之執，故不以此<anchor xml:id="nkr_note_orig_0192008" n="0192008"/>不
<pb ed="ZW" xml:id="ZW03.0025.0193a" n="0193a"/>
<lb ed="ZW" n="0193a01"/>以彼。且二乘智所不測，豈凡識而能<anchor xml:id="nkr_note_orig_0193001" n="0193001"/>識哉！</p></cb:div>
<lb ed="ZW" n="0193a02"/><cb:div type="orig"><p xml:id="pZW03p0193a0201">無晦無明，無名無相，無強無弱，非淨非穢。</p></cb:div>
<lb ed="ZW" n="0193a03"/><cb:div type="commentary"><p xml:id="pZW03p0193a0301">性不可蔽故無晦，離覺所覺故無明。不可以名呼，不可以相
<lb ed="ZW" n="0193a04"/>示，豈強弱淨穢而分別哉！</p></cb:div>
<lb ed="ZW" n="0193a05"/><cb:div type="orig"><p xml:id="pZW03p0193a0501">不在方不離方，非有爲非無爲，無示無說。</p></cb:div>
<lb ed="ZW" n="0193a06"/><cb:div type="commentary"><p xml:id="pZW03p0193a0601">佛身住法性，故不在方；菴園卽法性，故不離方。眞身不生
<lb ed="ZW" n="0193a07"/>滅，故非有爲；丈六卽眞，故非無爲。應物而相非實相，故不可示；
<lb ed="ZW" n="0193a08"/>應物而名非實<anchor xml:id="nkr_note_orig_0193002" n="0193002"/>名，故不可說。</p></cb:div>
<lb ed="ZW" n="0193a09"/><cb:div type="orig"><p xml:id="pZW03p0193a0901">不施不慳，不戒不犯，不忍不恚，不進不怠，不定不
<lb ed="ZW" n="0193a10"/>亂，不智不愚，不誠不欺，不來不去，不出不入，一切言語
<lb ed="ZW" n="0193a11"/>道斷。</p></cb:div>
<lb ed="ZW" n="0193a12"/><cb:div type="commentary"><p xml:id="pZW03p0193a1201">法身眞淨，不可以六蔽覆，不可以六度度，不可以善誠，不可
<lb ed="ZW" n="0193a13"/>以惡欺。感物而來非來，感謝而往非去。旣無形於去來，亦無心
<lb ed="ZW" n="0193a14"/>於出入。斯言逕自絕也。</p></cb:div>
<lb ed="ZW" n="0193a15"/><cb:div type="orig"><p xml:id="pZW03p0193a1501">非福田非不福田，非應供養非不應供養，非取非捨，
<lb ed="ZW" n="0193a16"/>非有相非無相，同眞際，等法性，不可稱不可量，過諸稱
<lb ed="ZW" n="0193a17"/>量。</p></cb:div>
<lb ed="ZW" n="0193a18"/><cb:div type="commentary"><p xml:id="pZW03p0193a1801">無心福物非福田，有求見益非不福。無證無得非應供，德洽
<lb ed="ZW" n="0193a19"/>無邊非不應。取之則失眞，捨之則乖道。豈有相可相？無相可
<lb ed="ZW" n="0193a20"/>相<anchor xml:id="nkr_note_orig_0193003" n="0193003"/>，斯同眞際，等法性，越稱量之境哉！</p></cb:div>
<lb ed="ZW" n="0193a21"/><cb:div type="orig"><p xml:id="pZW03p0193a2101">非大非小，非見非聞，非覺非知，離衆結縛。等諸智
<lb ed="ZW" n="0193a22"/>同衆生，於<anchor xml:id="nkr_note_orig_0193004" n="0193004"/>諸法無分別。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0194a" n="0194a"/>
<lb ed="ZW" n="0194a01"/><cb:div type="commentary"><p xml:id="pZW03p0194a0101">不可以世界量非大，不可以微塵比非小。離六塵之境，不可
<lb ed="ZW" n="0194a02"/>以合覺，不可以離見。無漏之體，體絕結縛。等實相之智，同衆生
<lb ed="ZW" n="0194a03"/>之性，渾然無際，豈與<anchor xml:id="nkr_note_orig_0194001" n="0194001"/>法有別。</p></cb:div>
<lb ed="ZW" n="0194a04"/><cb:div type="orig"><p xml:id="pZW03p0194a0401">一切無失，無濁無惱，無作無起，無生無滅，無畏無
<lb ed="ZW" n="0194a05"/>憂，無喜無厭。</p></cb:div>
<lb ed="ZW" n="0194a06"/><cb:div type="commentary"><p xml:id="pZW03p0194a0601">肇曰：無得故無失，無淸故無濁。事外之體，何可惱亂？孰能
<lb ed="ZW" n="0194a07"/>作之令起，生之使滅？恬淡寂泊<anchor xml:id="nkr_note_orig_0194002" n="0194002"/>，無爲無數，豈容憂畏喜厭於其
<lb ed="ZW" n="0194a08"/>間哉？</p></cb:div>
<lb ed="ZW" n="0194a09"/><cb:div type="orig"><p xml:id="pZW03p0194a0901">無已有，無當有，無今有。不可以一切言說分別顯
<lb ed="ZW" n="0194a10"/>示。</p></cb:div>
<lb ed="ZW" n="0194a11"/><cb:div type="commentary"><p xml:id="pZW03p0194a1101">旣亡三世之有，都絕言說之迹<anchor xml:id="nkr_note_orig_0194003" n="0194003"/>。</p></cb:div>
<lb ed="ZW" n="0194a12"/><cb:div type="orig"><p xml:id="pZW03p0194a1201">世尊，如來身爲若此也。作如是觀，以斯觀者，名爲
<lb ed="ZW" n="0194a13"/>正觀；若他觀者，名爲邪觀。</p></cb:div>
<lb ed="ZW" n="0194a14"/><cb:div type="commentary"><p xml:id="pZW03p0194a1401">三，結成觀也。肇曰：窮言盡智莫能顯示，來觀之旨爲若是
<lb ed="ZW" n="0194a15"/>也。又解，他觀者，謂二乘凡夫見生滅憂畏等背理爲他。</p></cb:div>
<lb ed="ZW" n="0194a16"/><cb:div type="orig"><p xml:id="pZW03p0194a1601">爾時，舍利弗問維摩詰：汝於何沒<anchor xml:id="nkr_note_orig_0194004" n="0194004"/>而來生此？</p></cb:div>
<lb ed="ZW" n="0194a17"/><cb:div type="commentary"><p xml:id="pZW03p0194a1701">二，論生滅。文三：舍利弗約法問，二淨名約幻況出，三釋其
<lb ed="ZW" n="0194a18"/>生滅。前文又四。此初，身子問也。離生滅見不生滅者，二乘之
<lb ed="ZW" n="0194a19"/>見非實相義<anchor xml:id="nkr_note_orig_0194005" n="0194005"/>，若卽因緣生滅悟不生滅者，此法身義<anchor xml:id="nkr_note_orig_0194006" n="0194006"/>也。有此
<lb ed="ZW" n="0194a20"/>差別故再論焉。上雖具顯百非，今但論於生滅。若悟生則無生，
<lb ed="ZW" n="0194a21"/>自然無生。自然無生，自然衆非可見矣。肇曰：上云「如自觀身實
<pb ed="ZW" xml:id="ZW03.0025.0195a" n="0195a"/>
<lb ed="ZW" n="0195a01"/>相」，實相無生而今<anchor xml:id="nkr_note_orig_0195001" n="0195001"/>現有生，將成<anchor xml:id="nkr_note_orig_0195002" n="0195002"/>其自觀之義，故以沒生問
<lb ed="ZW" n="0195a02"/>也。</p></cb:div>
<lb ed="ZW" n="0195a03"/><cb:div type="orig"><p xml:id="pZW03p0195a0301">維摩詰言：汝所得法有沒生乎？</p></cb:div>
<lb ed="ZW" n="0195a04"/><cb:div type="commentary"><p xml:id="pZW03p0195a0401">二，反質也。肇曰：逆問所得，以證無沒生也。所得法，卽無
<lb ed="ZW" n="0195a05"/>爲無相法也。</p></cb:div>
<lb ed="ZW" n="0195a06"/><cb:div type="orig"><p xml:id="pZW03p0195a0601">舍利弗言：無沒生也。</p></cb:div>
<lb ed="ZW" n="0195a07"/><cb:div type="commentary"><p xml:id="pZW03p0195a0701">三，答。無沒生也。</p></cb:div>
<lb ed="ZW" n="0195a08"/><cb:div type="orig"><p xml:id="pZW03p0195a0801">若<anchor xml:id="nkr_note_orig_0195003" n="0195003"/>諸法無沒生相，云何問言汝於何沒而來生此？</p></cb:div>
<lb ed="ZW" n="0195a09"/><cb:div type="commentary"><p xml:id="pZW03p0195a0901">四，訶也。若觀諸法因緣生滅本無自性，云何乃問此沒生耶？</p></cb:div>
<lb ed="ZW" n="0195a10"/><cb:div type="orig"><p xml:id="pZW03p0195a1001">於意云何？譬如幻師幻作男女，寧沒生耶？</p></cb:div>
<lb ed="ZW" n="0195a11"/><cb:div type="commentary"><p xml:id="pZW03p0195a1101">二，擧幻況。文五。初，擧幻問。</p></cb:div>
<lb ed="ZW" n="0195a12"/><cb:div type="orig"><p xml:id="pZW03p0195a1201">舍利弗言：無沒生也。</p></cb:div>
<lb ed="ZW" n="0195a13"/><cb:div type="commentary"><p xml:id="pZW03p0195a1301">二，答也。</p></cb:div>
<lb ed="ZW" n="0195a14"/><cb:div type="orig"><p xml:id="pZW03p0195a1401">汝豈不聞佛說諸法如幻相乎？</p></cb:div>
<lb ed="ZW" n="0195a15"/><cb:div type="commentary"><p xml:id="pZW03p0195a1501">三，重問。</p></cb:div>
<lb ed="ZW" n="0195a16"/><cb:div type="orig"><p xml:id="pZW03p0195a1601">答曰：如是，</p></cb:div>
<lb ed="ZW" n="0195a17"/><cb:div type="commentary"><p xml:id="pZW03p0195a1701">四，重答。</p></cb:div>
<lb ed="ZW" n="0195a18"/><cb:div type="orig"><p xml:id="pZW03p0195a1801">若一切法如幻相者，云何問言汝於何沒而來生此？</p></cb:div>
<lb ed="ZW" n="0195a19"/><cb:div type="commentary"><p xml:id="pZW03p0195a1901">五，訶。若佛說諸法如幻相者，卽幻生非生，幻沒非沒。云何
<lb ed="ZW" n="0195a20"/>更問此沒生也？肇曰：生猶化存，死猶化往，物無不爾，獨問我<anchor xml:id="nkr_note_orig_0195004" n="0195004"/>
<lb ed="ZW" n="0195a21"/>爲。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0196a" n="0196a"/>
<lb ed="ZW" n="0196a01"/><cb:div type="orig"><p xml:id="pZW03p0196a0101">舍利弗！沒者爲虛誑法，敗壞<anchor xml:id="nkr_note_orig_0196001" n="0196001"/>之相；生者爲虛誑
<lb ed="ZW" n="0196a02"/>法，相續之相。菩薩雖沒不盡善本，雖生不長諸惡。</p></cb:div>
<lb ed="ZW" n="0196a03"/><cb:div type="commentary"><p xml:id="pZW03p0196a0301">三，解釋。妄執虛誑有沒有生，悟法眞實無生無滅，幻滅非滅
<lb ed="ZW" n="0196a04"/>故不盡善本，幻生非生故不貪生長惡。此所以顯卽生滅悟無生
<lb ed="ZW" n="0196a05"/>滅，成法身義也。</p></cb:div>
<lb ed="ZW" n="0196a06"/><cb:div type="orig"><p xml:id="pZW03p0196a0601">是時，佛吿舍利弗：有國名妙喜，佛號無動，是維摩詰
<lb ed="ZW" n="0196a07"/>於彼國沒而來生此。</p></cb:div>
<lb ed="ZW" n="0196a08"/><cb:div type="commentary"><p xml:id="pZW03p0196a0801">此下二，明應身應土。文二：初論應事，二現身土。前文又
<lb ed="ZW" n="0196a09"/>四：一佛示國名，二身子生疑，三約喩質問，四解釋應<anchor xml:id="nkr_note_orig_0196002" n="0196002"/>事。此初
<lb ed="ZW" n="0196a10"/>也。上旣卽生非生是眞身，此明不生能生是應身。國土亦然。故
<lb ed="ZW" n="0196a11"/>佛示其生沒也。</p></cb:div>
<lb ed="ZW" n="0196a12"/><cb:div type="orig"><p xml:id="pZW03p0196a1201">舍利弗言：未曾有也。世尊：是人乃能捨淸淨土，而
<lb ed="ZW" n="0196a13"/>來樂此多怒害處？</p></cb:div>
<lb ed="ZW" n="0196a14"/><cb:div type="commentary"><p xml:id="pZW03p0196a1401">二，生疑。但可棄穢生淨，曷有捨淨來穢耶？肇曰：此土方餘
<lb ed="ZW" n="0196a15"/>國，怒害最多。</p></cb:div>
<lb ed="ZW" n="0196a16"/><cb:div type="orig"><p xml:id="pZW03p0196a1601">維摩詰語舍利弗：於意云何？日光出時與冥合乎？
<lb ed="ZW" n="0196a17"/>答曰：不也。日光出時則無衆冥。維摩詰言：夫日何故行
<lb ed="ZW" n="0196a18"/><name role="" type="person">閻浮提</name>？答曰：欲以明照爲之除冥。</p></cb:div>
<lb ed="ZW" n="0196a19"/><cb:div type="commentary"><p xml:id="pZW03p0196a1901">三，質問。初問答，明日光自明，闇不能蔽，喩眞身處染不染。
<lb ed="ZW" n="0196a20"/>後問答，明日光能破彼闇，喩菩薩化生雜染。</p></cb:div>
<lb ed="ZW" n="0196a21"/><cb:div type="orig"><p xml:id="pZW03p0196a2101">維摩詰言：菩薩如是，雖生不淨佛土，爲化衆生，不與
<lb ed="ZW" n="0196a22"/>愚闇而共合也，但滅衆生煩惱闇耳。</p></cb:div>
<lb ed="ZW" n="0196a23"/><cb:div type="commentary"><p xml:id="pZW03p0196a2301">此四，合喩解釋。二重亦然。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0197a" n="0197a"/>
<lb ed="ZW" n="0197a01"/><cb:div type="orig"><p xml:id="pZW03p0197a0101">是時大衆渴仰，欲見妙喜世界無<anchor xml:id="nkr_note_orig_0197001" n="0197001"/>動如來及其菩薩
<lb ed="ZW" n="0197a02"/>聲聞之衆。</p></cb:div>
<lb ed="ZW" n="0197a03"/><cb:div type="commentary"><p xml:id="pZW03p0197a0301">此二，正現身土。文六：一時衆渴仰，二佛命令<anchor xml:id="nkr_note_orig_0197002" n="0197002"/>現，三奉命
<lb ed="ZW" n="0197a04"/>移取，四勸修行，五大衆發心，六利益還本也。此初也。</p></cb:div>
<lb ed="ZW" n="0197a05"/><cb:div type="orig"><p xml:id="pZW03p0197a0501">佛知一切衆會所<anchor xml:id="nkr_note_orig_0197003" n="0197003"/>念，吿維摩詰言：善男子！爲此
<lb ed="ZW" n="0197a06"/>衆會現妙喜國無動如來及諸菩薩聲聞之衆，衆皆欲見。</p></cb:div>
<lb ed="ZW" n="0197a07"/><cb:div type="commentary"><p xml:id="pZW03p0197a0701">此二，命令現土。肇曰：旣睹大衆渴仰之情，將顯淨名<anchor xml:id="nkr_note_orig_0197004" n="0197004"/>不
<lb ed="ZW" n="0197a08"/>思議德，故吿令現本國也。</p></cb:div>
<lb ed="ZW" n="0197a09"/><cb:div type="orig"><p xml:id="pZW03p0197a0901">於是維摩詰心念：吾當不起於座，接妙喜國<name role="" type="person">鐵圍山</name>
<lb ed="ZW" n="0197a10"/>川、溪谷江河、大海泉源、須彌諸山及日月星宿、天龍鬼
<lb ed="ZW" n="0197a11"/>神、梵天等宮，並諸菩薩聲聞之衆，城邑聚落、男女大小、
<lb ed="ZW" n="0197a12"/>乃至無動如來，</p></cb:div>
<lb ed="ZW" n="0197a13"/><cb:div type="commentary"><p xml:id="pZW03p0197a1301">三，奉命。文六。此初，念取彼佛國土及妙蓮花，寶階嚴飾，
<lb ed="ZW" n="0197a14"/>盡皆現也。</p></cb:div>
<lb ed="ZW" n="0197a15"/><cb:div type="orig"><p xml:id="pZW03p0197a1501">及菩提樹諸妙蓮花，能於十方作佛事者。</p></cb:div>
<lb ed="ZW" n="0197a16"/><cb:div type="commentary"><p xml:id="pZW03p0197a1601">肇曰：彼菩提樹及妙蓮花皆能放光明於十方作佛事，及花上
<lb ed="ZW" n="0197a17"/>化佛菩薩亦於十方作佛事，皆通取來。</p></cb:div>
<lb ed="ZW" n="0197a18"/><cb:div type="orig"><p xml:id="pZW03p0197a1801">三道寶階，從<anchor xml:id="nkr_note_orig_0197005" n="0197005"/>閻<anchor xml:id="nkr_note_orig_0197006" n="0197006"/>浮提至<name role="" type="person">忉利天</name>。以此寶階，諸
<lb ed="ZW" n="0197a19"/>天來下，悉爲禮敬無動如來，聽受經法，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0198a" n="0198a"/>
<lb ed="ZW" n="0198a01"/><cb:div type="commentary"><p xml:id="pZW03p0198a0101">肇曰：欲天報通足能凌<anchor xml:id="nkr_note_orig_0198001" n="0198001"/>虛。然彼土以寶階嚴飾爲戲遊<anchor xml:id="nkr_note_orig_0198002" n="0198002"/>
<lb ed="ZW" n="0198a02"/>之路，故同以往返也。</p></cb:div>
<lb ed="ZW" n="0198a03"/><cb:div type="orig"><p xml:id="pZW03p0198a0301"><name role="" type="person">閻浮提</name>人亦登其階，上昇忉利，見彼諸天。妙喜世界
<lb ed="ZW" n="0198a04"/>成就如是無量功德。上至阿迦膩吒天，下至水際，以右手
<lb ed="ZW" n="0198a05"/>斷取如陶家輪，入此世界，猶持華鬘示一切衆。</p></cb:div>
<lb ed="ZW" n="0198a06"/><cb:div type="commentary"><p xml:id="pZW03p0198a0601">肇曰：嚴淨之土<anchor xml:id="nkr_note_orig_0198003" n="0198003"/>，福慶所集，人天之報相殊未幾，故同路往
<lb ed="ZW" n="0198a07"/>返<anchor xml:id="nkr_note_orig_0198004" n="0198004"/>，有交遊之歡娛。又解，忉利，此云三十三也。阿迦膩吒，此
<lb ed="ZW" n="0198a08"/>云色究竟。</p></cb:div>
<lb ed="ZW" n="0198a09"/><cb:div type="orig"><p xml:id="pZW03p0198a0901">作是念已，入於三昧，現神通力，以其右手斷取妙喜
<lb ed="ZW" n="0198a10"/>世界置於此土。</p></cb:div>
<lb ed="ZW" n="0198a11"/><cb:div type="commentary"><p xml:id="pZW03p0198a1101">二，正取。肇曰：重爲輕根，靜爲躁君。非三昧之力，無以運
<lb ed="ZW" n="0198a12"/>神足之動。</p></cb:div>
<lb ed="ZW" n="0198a13"/><cb:div type="orig"><p xml:id="pZW03p0198a1301">彼得神通菩薩及聲聞衆並餘天人俱發聲言：唯然，世
<lb ed="ZW" n="0198a14"/>尊！誰取我去，願見救護。</p></cb:div>
<lb ed="ZW" n="0198a15"/><cb:div type="commentary"><p xml:id="pZW03p0198a1501">三，得通驚覺。肇曰：神<anchor xml:id="nkr_note_orig_0198005" n="0198005"/>通菩薩逆睹變端爲衆而問，其餘
<lb ed="ZW" n="0198a16"/>諸天未了而問。恐畏未盡，故求救護。</p></cb:div>
<lb ed="ZW" n="0198a17"/><cb:div type="orig"><p xml:id="pZW03p0198a1701">無動佛言：非我所爲，是維摩詰神力所作。</p></cb:div>
<lb ed="ZW" n="0198a18"/><cb:div type="commentary"><p xml:id="pZW03p0198a1801">四，佛稱淨名作也。</p></cb:div>
<lb ed="ZW" n="0198a19"/><cb:div type="orig"><p xml:id="pZW03p0198a1901">其餘未得神通者，不覺不知己之所往。</p></cb:div>
<lb ed="ZW" n="0198a20"/><cb:div type="commentary"><p xml:id="pZW03p0198a2001">五，明不覺。</p></cb:div>
<lb ed="ZW" n="0198a21"/><cb:div type="orig"><p xml:id="pZW03p0198a2101">妙喜世界雖入此土而不增減，於是世界亦不迫隘，如
<lb ed="ZW" n="0198a22"/>本無異。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0199a" n="0199a"/>
<lb ed="ZW" n="0199a01"/><cb:div type="commentary"><p xml:id="pZW03p0199a0101">六，入<anchor xml:id="nkr_note_orig_0199001" n="0199001"/>不增減。</p></cb:div>
<lb ed="ZW" n="0199a02"/><cb:div type="orig"><p xml:id="pZW03p0199a0201">爾時釋迦牟尼佛<anchor xml:id="nkr_note_orig_0199002" n="0199002"/>吿諸大衆：汝等且觀妙喜世<anchor xml:id="nkr_note_orig_0199003" n="0199003"/>
<lb ed="ZW" n="0199a03"/>界，無動如來，其國嚴飾，菩薩行淨，弟子淸白。皆曰：唯
<lb ed="ZW" n="0199a04"/>然，已見。佛言：若菩薩欲得如是淸淨佛土，當學無動如
<lb ed="ZW" n="0199a05"/>來所行之道。</p></cb:div>
<lb ed="ZW" n="0199a06"/><cb:div type="commentary"><p xml:id="pZW03p0199a0601">此四，勸修行。文三：此初，勸觀也。二，「皆曰：唯然」，答見。
<lb ed="ZW" n="0199a07"/>「佛言」已下，勸修並可見。肇曰：登高必由其本，求果必尋其因。</p></cb:div>
<lb ed="ZW" n="0199a08"/><cb:div type="orig"><p xml:id="pZW03p0199a0801">現此妙喜國時，<name role="" type="person">娑婆世界</name>十四那由他人發阿耨多羅
<lb ed="ZW" n="0199a09"/>三藐三菩提心，皆願生於妙喜佛土。釋迦牟尼佛卽記之
<lb ed="ZW" n="0199a10"/>曰：當生彼國。</p></cb:div>
<lb ed="ZW" n="0199a11"/><cb:div type="commentary"><p xml:id="pZW03p0199a1101">此五，明衆益。文三：發心，發願，佛記。如文。妙喜現此二
<lb ed="ZW" n="0199a12"/>意，一爲證淨名淨土，二爲若干有緣發心。</p></cb:div>
<lb ed="ZW" n="0199a13"/><cb:div type="orig"><p xml:id="pZW03p0199a1301">時妙喜世界於此國土所應饒益其事訖已，還復本處，
<lb ed="ZW" n="0199a14"/>擧衆皆見。</p></cb:div>
<lb ed="ZW" n="0199a15"/><cb:div type="commentary"><p xml:id="pZW03p0199a1501">此六，利益已還本。</p></cb:div>
<lb ed="ZW" n="0199a16"/><cb:div type="orig"><p xml:id="pZW03p0199a1601">佛吿舍利弗：汝見此妙喜世界及無動佛不？唯然，已
<lb ed="ZW" n="0199a17"/>見。世尊！願使一切衆生得淸淨土如無動佛，獲神通力
<lb ed="ZW" n="0199a18"/>如維摩詰。</p></cb:div>
<lb ed="ZW" n="0199a19"/><cb:div type="commentary"><p xml:id="pZW03p0199a1901">此下第三，明聞經益。文二：一身子發願，二聞經利益。初文
<lb ed="ZW" n="0199a20"/>又三：一問，二答，三發願。如文。妙喜淨土、淨名神通不思議事，
<lb ed="ZW" n="0199a21"/>二乘所無，故啓卽願也。</p></cb:div>
<lb ed="ZW" n="0199a22"/><cb:div type="orig"><p xml:id="pZW03p0199a2201">世尊，我等<anchor xml:id="nkr_note_orig_0199004" n="0199004"/>快得善利，得見是人親近供養，</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0200a" n="0200a"/>
<lb ed="ZW" n="0200a01"/><cb:div type="commentary"><p xml:id="pZW03p0200a0101">此下<anchor xml:id="nkr_note_orig_0200001" n="0200001"/>二，明聞<anchor xml:id="nkr_note_orig_0200002" n="0200002"/>經得利。文二。此初，歎聞經益。</p></cb:div>
<lb ed="ZW" n="0200a02"/><cb:div type="orig"><p xml:id="pZW03p0200a0201">其諸衆生，若今現在，若佛滅後，聞此經者，亦得善
<lb ed="ZW" n="0200a03"/>利。</p></cb:div>
<lb ed="ZW" n="0200a04"/><cb:div type="commentary"><p xml:id="pZW03p0200a0401">此二，歎諸衆生聞<anchor xml:id="nkr_note_orig_0200003" n="0200003"/>經益。文三。初，歎聞經。</p></cb:div>
<lb ed="ZW" n="0200a05"/><cb:div type="orig"><p xml:id="pZW03p0200a0501">況復聞已，信解受持，讀誦解說，如法修行。</p></cb:div>
<lb ed="ZW" n="0200a06"/><cb:div type="commentary"><p xml:id="pZW03p0200a0601">二，總歎受持。</p></cb:div>
<lb ed="ZW" n="0200a07"/><cb:div type="orig"><p xml:id="pZW03p0200a0701">若有手得是經典者，便爲已得法寶之藏。</p></cb:div>
<lb ed="ZW" n="0200a08"/><cb:div type="commentary"><p xml:id="pZW03p0200a0801">三，別歎。有六。此初也。八難衆生，尙不聞名，況乎得哉！
<lb ed="ZW" n="0200a09"/>深種信根，値<anchor xml:id="nkr_note_orig_0200004" n="0200004"/>佛得經，解脫寶藏，卽爲已得。</p></cb:div>
<lb ed="ZW" n="0200a10"/><cb:div type="orig"><p xml:id="pZW03p0200a1001">若有讀誦，解釋其義，如說修行，則爲諸佛之所護念。</p></cb:div>
<lb ed="ZW" n="0200a11"/><cb:div type="commentary"><p xml:id="pZW03p0200a1101">肇曰：行應於<anchor xml:id="nkr_note_orig_0200005" n="0200005"/>內，護念於外。理會冥感，自然之數。</p></cb:div>
<lb ed="ZW" n="0200a12"/><cb:div type="orig"><p xml:id="pZW03p0200a1201">其有供養如是人者，當知則爲供養於佛。</p></cb:div>
<lb ed="ZW" n="0200a13"/><cb:div type="commentary"><p xml:id="pZW03p0200a1301">持<anchor xml:id="nkr_note_orig_0200006" n="0200006"/>法藏者，行如來事，故如供佛。</p></cb:div>
<lb ed="ZW" n="0200a14"/><cb:div type="orig"><p xml:id="pZW03p0200a1401">其有書持此經卷者，當知其室則有如來。</p></cb:div>
<lb ed="ZW" n="0200a15"/><cb:div type="commentary"><p xml:id="pZW03p0200a1501">經是佛母，故經卷住處，佛及弟子、梵、釋、龍、天護如塔廟。</p></cb:div>
<lb ed="ZW" n="0200a16"/><cb:div type="orig"><p xml:id="pZW03p0200a1601">若聞是經能隨喜者，斯人則爲取一切智。</p></cb:div>
<lb ed="ZW" n="0200a17"/><cb:div type="commentary"><p xml:id="pZW03p0200a1701">千裡之行，難於發足。一切智果，始於隨喜。旣能喜之，必當
<lb ed="ZW" n="0200a18"/>尅證。</p></cb:div>
<lb ed="ZW" n="0200a19"/><cb:div type="orig"><p xml:id="pZW03p0200a1901">若能信解此經，乃至一四句偈爲他人說者，當知此人
<lb ed="ZW" n="0200a20"/>卽是受阿耨多羅三藐三菩提記。</p></cb:div>
<lb ed="ZW" n="0200a21"/><cb:div type="commentary"><p xml:id="pZW03p0200a2101">十善、五戒，報在人天。大乘深經，唯果菩提。故始信四句，
<pb ed="ZW" xml:id="ZW03.0025.0201a" n="0201a"/>
<lb ed="ZW" n="0201a01"/>便記成佛。</p></cb:div></cb:div>
<lb ed="ZW" n="0201a02"/>
<lb ed="ZW" n="0201a03"/><cb:div type="other"><cb:mulu type="其他" level="2">法供養品第十三</cb:mulu><head>法供養品第十三</head>
<lb ed="ZW" n="0201a04"/>
<lb ed="ZW" n="0201a05"/><p xml:id="pZW03p0201a0501">此下二品，大段第三，證已須傳，流通分也。讀說護持，遠津
<lb ed="ZW" n="0201a06"/>遐劫，聞經修證，聖聖不絕，故曰流通。文二，此品贊法尊益大，後
<lb ed="ZW" n="0201a07"/>品睹益護持。大乘理敎，名之爲法；修讀傳通，名爲供養。如文。</p>
<lb ed="ZW" n="0201a08"/><cb:div type="orig"><p xml:id="pZW03p0201a0801">爾時，釋提桓因於大衆中白佛言：世尊，我雖從佛及
<lb ed="ZW" n="0201a09"/><name role="" type="person">文殊師利</name>聞百千經，未曾聞此<anchor xml:id="nkr_note_orig_0201001" n="0201001"/>不可思議<anchor xml:id="nkr_note_orig_0201002" n="0201002"/>自在神通決
<lb ed="ZW" n="0201a10"/>定實相經典。</p></cb:div>
<lb ed="ZW" n="0201a11"/><cb:div type="commentary"><p xml:id="pZW03p0201a1101">品文二：初天帝發誓弘經<anchor xml:id="nkr_note_orig_0201003" n="0201003"/>，二如來述可。初中又三：初歎法
<lb ed="ZW" n="0201a12"/>勝，次歎人益，三睹益<anchor xml:id="nkr_note_orig_0201004" n="0201004"/>誓傳。此初也。百千經，方<anchor xml:id="nkr_note_orig_0201005" n="0201005"/>便敎也。
<lb ed="ZW" n="0201a13"/>決定實相，修證理；自在神通，所證用。肇曰：此經言雖簡約，而義
<lb ed="ZW" n="0201a14"/>包<anchor xml:id="nkr_note_orig_0201006" n="0201006"/>群典。坐不踰日，而備睹通變。大乘微<anchor xml:id="nkr_note_orig_0201007" n="0201007"/>遠之言，神通應感
<lb ed="ZW" n="0201a15"/>之力，一時所遇，理無不盡。</p></cb:div>
<lb ed="ZW" n="0201a16"/><cb:div type="orig"><p xml:id="pZW03p0201a1601">如我解佛所說義趣，若有衆生聞是經法，信解受持讀
<lb ed="ZW" n="0201a17"/>誦之者，必得是法不疑。</p></cb:div>
<lb ed="ZW" n="0201a18"/><cb:div type="commentary"><p xml:id="pZW03p0201a1801">此二，歎人，文二。此初歎信解。肇曰：是法者，自在神通
<lb ed="ZW" n="0201a19"/>實相法也。什曰：若累深信薄者，經涉生死，究竟必得。若善積而
<lb ed="ZW" n="0201a20"/>悟深者，隨願輒成之。</p></cb:div>
<lb ed="ZW" n="0201a21"/><cb:div type="orig"><p xml:id="pZW03p0201a2101">何況如說修行？斯人則爲閉衆惡趣，開諸善門，常爲
<lb ed="ZW" n="0201a22"/>諸佛之所護念，降伏外學，摧滅魔怨，修治菩提，安處道
<lb ed="ZW" n="0201a23"/>場，履踐如來所行之迹。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0202a" n="0202a"/>
<lb ed="ZW" n="0202a01"/><cb:div type="commentary"><p xml:id="pZW03p0202a0101">此二歎修行也。一念修行，閉八難惡趣，開五乘善門。行應
<lb ed="ZW" n="0202a02"/>則諸佛冥<anchor xml:id="nkr_note_orig_0202001" n="0202001"/>護，修正則外魔摧伏。隨順佛理，名修菩提。不移此
<lb ed="ZW" n="0202a03"/>心，必安道樹。無上佛果，信心爲本。萬行菩提，一念爲階。所以
<lb ed="ZW" n="0202a04"/>始於一念修行，卽是履踐如來所行之迹。</p></cb:div>
<lb ed="ZW" n="0202a05"/><cb:div type="orig"><p xml:id="pZW03p0202a0501">世尊，若有受持讀誦如說修行者，我當與諸眷屬供養
<lb ed="ZW" n="0202a06"/>給事，所在聚落、城邑、山林、曠野，有是經處，我亦與諸眷
<lb ed="ZW" n="0202a07"/>屬聽受法故，共到其所，其未信者當令生信，其已信者當
<lb ed="ZW" n="0202a08"/>爲作護。</p></cb:div>
<lb ed="ZW" n="0202a09"/><cb:div type="commentary"><p xml:id="pZW03p0202a0901">此三，天帝睹法眞益大，發誓弘護之<anchor xml:id="nkr_note_orig_0202002" n="0202002"/>。護持正法，菩薩行
<lb ed="ZW" n="0202a10"/>本，所以誓修。</p></cb:div>
<lb ed="ZW" n="0202a11"/><cb:div type="orig"><p xml:id="pZW03p0202a1101">佛言：善哉善哉！天帝！如汝所說，吾<anchor xml:id="nkr_note_orig_0202003" n="0202003"/>助爾喜。</p></cb:div>
<lb ed="ZW" n="0202a12"/><cb:div type="commentary"><p xml:id="pZW03p0202a1201">此經廣說過去<anchor xml:id="nkr_note_orig_0202004" n="0202004"/>、未來、現在諸佛不可思議阿耨多羅三藐三
<lb ed="ZW" n="0202a13"/>菩提。此下二，佛贊天帝所以。文三，如前。此初，述歎法也。肇
<lb ed="ZW" n="0202a14"/>曰：善其護持之意也。三世菩提不思議道皆陳在此經，若受持護
<lb ed="ZW" n="0202a15"/>養則爲供養三世諸佛，故助爾喜。</p></cb:div>
<lb ed="ZW" n="0202a16"/><cb:div type="orig"><p xml:id="pZW03p0202a1601">是故，天帝！若善男子、善女人受持讀誦供養是經
<lb ed="ZW" n="0202a17"/>者，則爲供養去來今佛。</p></cb:div>
<lb ed="ZW" n="0202a18"/><cb:div type="commentary"><p xml:id="pZW03p0202a1801">二，述人益深<anchor xml:id="nkr_note_orig_0202005" n="0202005"/>。文二。此初，正述也。經是三世佛母，供其
<lb ed="ZW" n="0202a19"/>母則供其子也。又敎能顯理，理能悟佛，故受持讀誦則爲供養三
<lb ed="ZW" n="0202a20"/>世佛矣。</p></cb:div>
<lb ed="ZW" n="0202a21"/><cb:div type="orig"><p xml:id="pZW03p0202a2101">天帝！正使三千大千世界如來滿中，譬如甘蔗竹葦
<lb ed="ZW" n="0202a22"/>稻麻叢林。若有善男子、善女人，若<anchor xml:id="nkr_note_orig_0202006" n="0202006"/>一劫或減一劫，恭
<lb ed="ZW" n="0202a23"/>敬尊重贊歎供養奉諸所安，至諸佛滅後，以一一全身舍利
<lb ed="ZW" n="0202a24"/>起七寶塔，縱廣一四天下，高至梵天，表刹莊嚴，以一切華
<pb ed="ZW" xml:id="ZW03.0025.0203a" n="0203a"/>
<lb ed="ZW" n="0203a01"/>香瓔珞幢幡伎樂微妙第一，若一劫若減一劫而供養之，於
<lb ed="ZW" n="0203a02"/>天帝意云何？其人殖福寧爲多不？</p></cb:div>
<lb ed="ZW" n="0203a03"/><cb:div type="commentary"><p xml:id="pZW03p0203a0301">此二，校量。文四。此初，擧況問<anchor xml:id="nkr_note_orig_0203001" n="0203001"/>也。大千諸佛，福田最
<lb ed="ZW" n="0203a04"/>上，施安起塔，二世供養，是人殖福爲多不耶？</p></cb:div>
<lb ed="ZW" n="0203a05"/><cb:div type="orig"><p xml:id="pZW03p0203a0501">釋提桓因言：多矣，世尊！彼之福德，若以百千億劫
<lb ed="ZW" n="0203a06"/>說不能盡。</p></cb:div>
<lb ed="ZW" n="0203a07"/><cb:div type="commentary"><p xml:id="pZW03p0203a0701">二，答福多。</p></cb:div>
<lb ed="ZW" n="0203a08"/><cb:div type="orig"><p xml:id="pZW03p0203a0801">佛吿天帝：當知是善男子、善女人聞是不可思議解脫
<lb ed="ZW" n="0203a09"/>經典，信解、受持、讀誦、修行，福多於彼。</p></cb:div>
<lb ed="ZW" n="0203a10"/><cb:div type="commentary"><p xml:id="pZW03p0203a1001">三，正校量勝。生曰：衣食供養本以施功致福，非求理之法。
<lb ed="ZW" n="0203a11"/>據此正可生人天之中，終不得成佛也。供養法身者，以佛所體爲
<lb ed="ZW" n="0203a12"/>懷，至<anchor xml:id="nkr_note_orig_0203002" n="0203002"/>於大悟智慧而以相比，豈可同年語其優<anchor xml:id="nkr_note_orig_0203003" n="0203003"/>劣哉！</p></cb:div>
<lb ed="ZW" n="0203a13"/><cb:div type="orig"><p xml:id="pZW03p0203a1301">所以者何？諸佛菩提皆從是生，菩提之相不可限量。
<lb ed="ZW" n="0203a14"/>以是因緣，福不可量。</p></cb:div>
<lb ed="ZW" n="0203a15"/><cb:div type="commentary"><p xml:id="pZW03p0203a1501">四，釋勝所以。諸佛從經生，供佛福尙多，何況供養<anchor xml:id="nkr_note_orig_0203004" n="0203004"/>經本
<lb ed="ZW" n="0203a16"/>乎！肇曰：高木必起重壤，瓊瑜必生荆岫。所以無量之果必由無
<lb ed="ZW" n="0203a17"/>量之因。諸佛菩提皆從習此經生，而菩提之道以無相爲相。無相
<lb ed="ZW" n="0203a18"/>之相不可限量，因是生福，福何可量？</p></cb:div>
<lb ed="ZW" n="0203a19"/><cb:div type="orig"><p xml:id="pZW03p0203a1901">佛吿天帝：過去無量阿僧祇劫時，世<anchor xml:id="nkr_note_orig_0203005" n="0203005"/>，有佛號曰藥
<lb ed="ZW" n="0203a20"/>王如來、應供、正遍知、明行足、善逝、世間解、無上士調
<lb ed="ZW" n="0203a21"/>御丈夫、天人師、佛、世尊，世界曰大莊嚴，劫曰莊嚴<anchor xml:id="nkr_note_orig_0203006" n="0203006"/>，佛
<lb ed="ZW" n="0203a22"/>壽二十小劫。其聲聞僧三十六億那由他，菩薩僧有十二
<pb ed="ZW" xml:id="ZW03.0025.0204a" n="0204a"/>
<lb ed="ZW" n="0204a01"/>億。</p></cb:div>
<lb ed="ZW" n="0204a02"/><cb:div type="commentary"><p xml:id="pZW03p0204a0201">此下三，述弘護之報。我爲月蓋，護法成佛。天帝所願，報可
<lb ed="ZW" n="0204a03"/>知矣。文四：初明有佛，二明供養，三結會，四勸修。此初，明時有
<lb ed="ZW" n="0204a04"/>佛也。藥王別號「如來」等通號有十：一如來，乘眞如理來成正覺
<lb ed="ZW" n="0204a05"/>故；二應供，破魔度物應供養故；三正遍知，正覺諸法不顚倒故；四
<lb ed="ZW" n="0204a06"/>明行足，萬行滿足至三明果故；五善逝，逝往也，直<anchor xml:id="nkr_note_orig_0204001" n="0204001"/>往菩提不退
<lb ed="ZW" n="0204a07"/>還故；六世間解，大悲權智解世間故；七無上士，德業最勝無能過
<lb ed="ZW" n="0204a08"/>故；八調御丈夫，受化調伏皆丈夫故；九天人師，雖師範六道<anchor xml:id="nkr_note_orig_0204002" n="0204002"/>天
<lb ed="ZW" n="0204a09"/>人益多故；十佛<anchor xml:id="nkr_note_orig_0204003" n="0204003"/>，佛馱，覺也。生死長夜，自覺覺他故。餘劫名
<lb ed="ZW" n="0204a10"/>眷屬等可見。</p></cb:div>
<lb ed="ZW" n="0204a11"/><cb:div type="orig"><p xml:id="pZW03p0204a1101">天帝！是時有轉輪聖王名曰寶蓋，七寶具足，主四天
<lb ed="ZW" n="0204a12"/>下。王有千子，端正勇健<anchor xml:id="nkr_note_orig_0204004" n="0204004"/>，能伏怨敵。爾時，寶蓋與其
<lb ed="ZW" n="0204a13"/>眷屬供養藥王如來，施諸所安，至滿五劫。</p></cb:div>
<lb ed="ZW" n="0204a14"/><cb:div type="commentary"><p xml:id="pZW03p0204a1401">二，明有王供養。文三。此初，父王供養也。七寶者，輪寶、
<lb ed="ZW" n="0204a15"/>珠寶、女寶、象寶<anchor xml:id="nkr_note_orig_0204005" n="0204005"/>、馬寶、藏寶、臣寶、兵神寶<anchor xml:id="nkr_note_orig_0204006" n="0204006"/></p></cb:div>
<lb ed="ZW" n="0204a16"/><cb:div type="orig"><p xml:id="pZW03p0204a1601">過五劫已，吿其千子：汝等亦當如我以深心供養於
<lb ed="ZW" n="0204a17"/>佛。於是千子受父王命，供養藥王如來，復滿五劫，一切
<lb ed="ZW" n="0204a18"/>施安。</p></cb:div>
<lb ed="ZW" n="0204a19"/><cb:div type="commentary"><p xml:id="pZW03p0204a1901">二，千子供養，有吿有奉可見。</p></cb:div>
<lb ed="ZW" n="0204a20"/><cb:div type="orig"><p xml:id="pZW03p0204a2001">其王一子名曰月蓋，獨坐思惟：寧有供養殊過此者？</p></cb:div>
<lb ed="ZW" n="0204a21"/><cb:div type="commentary"><p xml:id="pZW03p0204a2101">此三，明月蓋思法供養。文九。此<anchor xml:id="nkr_note_orig_0204007" n="0204007"/>初，獨坐<anchor xml:id="nkr_note_orig_0204008" n="0204008"/>思惟也。
<lb ed="ZW" n="0204a22"/>肇曰：極世餚珍，無以<anchor xml:id="nkr_note_add_0204a2201" n="0204a2201"/><anchor xml:id="beg0204a2201" n="0204a2201"/>攄<anchor xml:id="end0204a2201"/>其至至之情，冀所珍之外，別有妙養，以暢
<pb ed="ZW" xml:id="ZW03.0025.0205a" n="0205a"/>
<lb ed="ZW" n="0205a01"/>誠心。</p></cb:div>
<lb ed="ZW" n="0205a02"/><cb:div type="orig"><p xml:id="pZW03p0205a0201">以佛神力，空<anchor xml:id="nkr_note_orig_0205001" n="0205001"/>中有天曰：善男子！法之供養，勝諸
<lb ed="ZW" n="0205a03"/>供養。</p></cb:div>
<lb ed="ZW" n="0205a04"/><cb:div type="commentary"><p xml:id="pZW03p0205a0401">二，天吿。肇曰：藥王如來，知其將化，故變爲空神而吿之。</p></cb:div>
<lb ed="ZW" n="0205a05"/><cb:div type="orig"><p xml:id="pZW03p0205a0501">卽問：何謂法之供養？</p></cb:div>
<lb ed="ZW" n="0205a06"/><cb:div type="commentary"><p xml:id="pZW03p0205a0601">三，問天也。</p></cb:div>
<lb ed="ZW" n="0205a07"/><cb:div type="orig"><p xml:id="pZW03p0205a0701">天曰：汝可往問藥王如來，當廣爲汝說法之供養。</p></cb:div>
<lb ed="ZW" n="0205a08"/><cb:div type="commentary"><p xml:id="pZW03p0205a0801">四，令往問佛也</p></cb:div>
<lb ed="ZW" n="0205a09"/><cb:div type="orig"><p xml:id="pZW03p0205a0901">卽時月蓋王子行詣藥王如來，稽首佛足，卻住一面，
<lb ed="ZW" n="0205a10"/>白佛言：世尊！諸供養中，法供養勝。云何爲法之<anchor xml:id="nkr_note_orig_0205002" n="0205002"/>供
<lb ed="ZW" n="0205a11"/>養？</p></cb:div>
<lb ed="ZW" n="0205a12"/><cb:div type="commentary"><p xml:id="pZW03p0205a1201">五，詣問佛。</p></cb:div>
<lb ed="ZW" n="0205a13"/><cb:div type="orig"><p xml:id="pZW03p0205a1301">佛言：善男子！法供養者，諸佛所說深經，一切世間，
<lb ed="ZW" n="0205a14"/>難信難受，微妙難見，淸淨無染，非但分別思惟之所能得。</p></cb:div>
<lb ed="ZW" n="0205a15"/><cb:div type="commentary"><p xml:id="pZW03p0205a1501">六，示<anchor xml:id="nkr_note_orig_0205003" n="0205003"/>佛答法養。文二：初明法體<anchor xml:id="nkr_note_orig_0205004" n="0205004"/>，二明供養。法中文
<lb ed="ZW" n="0205a16"/>五：初明理法，二明敎法，三明行勝，四明果勝，五總結也。此初，
<lb ed="ZW" n="0205a17"/>明<anchor xml:id="nkr_note_orig_0205005" n="0205005"/>實相理法也。肇曰：深經，謂之方等第一義也。其旨深玄，
<lb ed="ZW" n="0205a18"/>非有心之所得；微妙無緣，非明者之所睹。超絕塵境，無染若空。
<lb ed="ZW" n="0205a19"/>欲以有心有明而信受者，不亦難乎！又解，實相深理，難信難見，
<lb ed="ZW" n="0205a20"/>性淨無染，但可智悟，非分別思惟能得。又解，情與理違，故難信；
<lb ed="ZW" n="0205a21"/>行與理違，故難受；惑與理違，故難見。</p></cb:div>
<lb ed="ZW" n="0205a22"/><cb:div type="orig"><p xml:id="pZW03p0205a2201">菩薩法藏所攝，陀羅尼印印之，</p></cb:div>
<lb ed="ZW" n="0205a23"/><cb:div type="commentary"><p xml:id="pZW03p0205a2301">此二，明菩薩法敎，非小乘也。陀羅尼<anchor xml:id="nkr_note_orig_0205006" n="0205006"/>印者，無名相理，假
<lb ed="ZW" n="0205a24"/>名相說，終日名而無名，終日相而無相，此陀羅尼印也。故《勝天
<pb ed="ZW" xml:id="ZW03.0025.0206a" n="0206a"/>
<lb ed="ZW" n="0206a01"/>王》云：總持無文字，文字顯總持，般若大悲力，離言文字說。又，
<lb ed="ZW" n="0206a02"/>卽名非名，卽相非<anchor xml:id="nkr_note_orig_0206001" n="0206001"/>相，亦名實相印也。肇曰：菩薩法藏所攝，固
<lb ed="ZW" n="0206a03"/>非小乘之寶；總持所印，固非域中之道。總持所印，所印必眞；法
<lb ed="ZW" n="0206a04"/>藏所攝，所攝必寶。豈是常人所能開發？以明法寶深固，難可闚
<lb ed="ZW" n="0206a05"/><g ref="#CB00438">𨵦</g>也。</p></cb:div>
<lb ed="ZW" n="0206a06"/><cb:div type="orig"><p xml:id="pZW03p0206a0601">至不退轉，成就六度。</p></cb:div>
<lb ed="ZW" n="0206a07"/><cb:div type="commentary"><p xml:id="pZW03p0206a0701">此三，明理深敎妙，起行必勝。文四。此初，不退行也。如彌
<lb ed="ZW" n="0206a08"/>勒章明。肇曰：不退所以至，六度所以成，大乘<anchor xml:id="nkr_note_orig_0206002" n="0206002"/>之所出，何莫由
<lb ed="ZW" n="0206a09"/>斯典。</p></cb:div>
<lb ed="ZW" n="0206a10"/><cb:div type="orig"><p xml:id="pZW03p0206a1001">善分別義，順菩提法，衆經中上。</p></cb:div>
<lb ed="ZW" n="0206a11"/><cb:div type="commentary"><p xml:id="pZW03p0206a1101">此二，廣說<anchor xml:id="nkr_note_orig_0206003" n="0206003"/>行也。肇曰：善分別實相之義，順菩提無相之
<lb ed="ZW" n="0206a12"/>法，此經之上也。</p></cb:div>
<lb ed="ZW" n="0206a13"/><cb:div type="orig"><p xml:id="pZW03p0206a1301">入大慈悲，離衆魔事及諸邪見。</p></cb:div>
<lb ed="ZW" n="0206a14"/><cb:div type="commentary"><p xml:id="pZW03p0206a1401">此三，離過行也。大悲故超二乘，離著故超諸魔，無邪見故超
<lb ed="ZW" n="0206a15"/>外道。此皆深經之所能也。</p></cb:div>
<lb ed="ZW" n="0206a16"/><cb:div type="orig"><p xml:id="pZW03p0206a1601">順因緣法，無我、無人、無衆生、無壽命，空、無相、無
<lb ed="ZW" n="0206a17"/>作、無起。</p></cb:div>
<lb ed="ZW" n="0206a18"/><cb:div type="commentary"><p xml:id="pZW03p0206a1801">此四，證眞行也。謂順因緣，悟眞理也。無我等，我空也。空
<lb ed="ZW" n="0206a19"/>無相等，法空也。肇曰：法從因緣生，生則無自性，無自性則無主，
<lb ed="ZW" n="0206a20"/>無主則無我、人、衆生、壽<anchor xml:id="nkr_note_orig_0206004" n="0206004"/>命，唯空無相、無作、無起。此深經之
<lb ed="ZW" n="0206a21"/>所順也。</p></cb:div>
<lb ed="ZW" n="0206a22"/><cb:div type="orig"><p xml:id="pZW03p0206a2201">能令衆生坐於道場，而轉法輪。諸天、龍神、乾闥婆
<lb ed="ZW" n="0206a23"/>等，所共歎譽。</p></cb:div>
<lb ed="ZW" n="0206a24"/><cb:div type="commentary"><p xml:id="pZW03p0206a2401">此下四，明理深行妙，得勝果也。文三。初，明證道法身
<pb ed="ZW" xml:id="ZW03.0025.0207a" n="0207a"/>
<lb ed="ZW" n="0207a01"/>果<anchor xml:id="nkr_note_orig_0207001" n="0207001"/>。旣成道樹，必轉法輪，所以天龍預懷忻歎。</p></cb:div>
<lb ed="ZW" n="0207a02"/><cb:div type="orig"><p xml:id="pZW03p0207a0201">能令衆生入佛法藏，攝諸賢聖一切智慧，說衆菩薩所
<lb ed="ZW" n="0207a03"/>行之道。</p></cb:div>
<lb ed="ZW" n="0207a04"/><cb:div type="commentary"><p xml:id="pZW03p0207a0401">此二，明一切智果。旣坐道樹，具佛法藏，獲賢聖智，得菩提
<lb ed="ZW" n="0207a05"/>道，因圓果滿，名行足也。</p></cb:div>
<lb ed="ZW" n="0207a06"/><cb:div type="orig"><p xml:id="pZW03p0207a0601">依於諸法實相之義，明宣無常、苦空、無我、寂滅之
<lb ed="ZW" n="0207a07"/>法，能救<anchor xml:id="nkr_note_orig_0207002" n="0207002"/>一切毀禁衆生。諸魔外道及貪著者<anchor xml:id="nkr_note_orig_0207003" n="0207003"/>，能使怖
<lb ed="ZW" n="0207a08"/>畏。</p></cb:div>
<lb ed="ZW" n="0207a09"/><cb:div type="commentary"><p xml:id="pZW03p0207a0901">此三，明大悲利益果。旣坐道場，獲一切智，普雨法雨，利益
<lb ed="ZW" n="0207a10"/>衆生，令諸菩薩依實相義，權<anchor xml:id="nkr_note_orig_0207004" n="0207004"/>爲二乘宣無常理，聞經隨喜，毀禁
<lb ed="ZW" n="0207a11"/>罪除。諸魔外道，怖邪歸正。自非深信大乘、堅固悲願，安能致此
<lb ed="ZW" n="0207a12"/>無邊益哉。</p></cb:div>
<lb ed="ZW" n="0207a13"/><cb:div type="orig"><p xml:id="pZW03p0207a1301">諸佛賢聖，所共稱歎。背生死苦，示涅槃樂。十方三
<lb ed="ZW" n="0207a14"/>世<anchor xml:id="nkr_note_orig_0207005" n="0207005"/>諸佛所說，</p></cb:div>
<lb ed="ZW" n="0207a15"/><cb:div type="commentary"><p xml:id="pZW03p0207a1501">此五，總結理也。肇曰：諸佛共稱，以明其法必眞也。生死雖
<lb ed="ZW" n="0207a16"/>苦，背之至難；涅槃雖<anchor xml:id="nkr_note_orig_0207006" n="0207006"/>樂，識之者寡。自非深經，孰啓其路？諸
<lb ed="ZW" n="0207a17"/>佛雖殊，其道不二，以明第一義經常一不差<anchor xml:id="nkr_note_orig_0207007" n="0207007"/>。美深經訖於是。</p></cb:div>
<lb ed="ZW" n="0207a18"/><cb:div type="orig"><p xml:id="pZW03p0207a1801">若聞如是等經，信解、受持、讀誦，以方便力，爲諸衆
<lb ed="ZW" n="0207a19"/>生分別解說<anchor xml:id="nkr_note_orig_0207008" n="0207008"/>，顯示分明。守護法故，是名法之供養。</p></cb:div>
<lb ed="ZW" n="0207a20"/><cb:div type="commentary"><p xml:id="pZW03p0207a2001">此二，明供養。文二。此初，信行讀誦。肇曰：如是等經，盡
<lb ed="ZW" n="0207a21"/>諸佛法身也。若聞斯經，能信解護持，宣示分別，明令大法增廣，
<lb ed="ZW" n="0207a22"/>名法<anchor xml:id="nkr_note_orig_0207009" n="0207009"/>之供養。養成法身也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0208a" n="0208a"/>
<lb ed="ZW" n="0208a01"/><cb:div type="orig"><p xml:id="pZW03p0208a0101">又於諸法如說修行，</p></cb:div>
<lb ed="ZW" n="0208a02"/><cb:div type="commentary"><p xml:id="pZW03p0208a0201">此二，明法行修行。文三：初觀除邪執<anchor xml:id="nkr_note_orig_0208001" n="0208001"/>，二四依簡<anchor xml:id="nkr_note_orig_0208002" n="0208002"/>失，三
<lb ed="ZW" n="0208a03"/>順寂滅證。初除執<anchor xml:id="nkr_note_orig_0208003" n="0208003"/>，文<anchor xml:id="nkr_note_orig_0208004" n="0208004"/>三。此初，標也。肇曰：諸法卽深經所
<lb ed="ZW" n="0208a04"/>說六度諸法，</p></cb:div>
<lb ed="ZW" n="0208a05"/><cb:div type="orig"><p xml:id="pZW03p0208a0501">隨順十二因緣。離諸邪見，得無生忍，決定無我，無
<lb ed="ZW" n="0208a06"/>有衆生。</p></cb:div>
<lb ed="ZW" n="0208a07"/><cb:div type="commentary"><p xml:id="pZW03p0208a0701">此二，無我觀也。肇曰：不悟緣起，故有邪見之迷，封我之惑。
<lb ed="ZW" n="0208a08"/>若如說行，則得明慧。明見十二因緣根原所由，故能離邪見，得無
<lb ed="ZW" n="0208a09"/>生忍，無復吾我、衆生之想也。見緣如緣，謂之隨順。明白有無，
<lb ed="ZW" n="0208a10"/>謂之決定。皆智用之別稱。</p></cb:div>
<lb ed="ZW" n="0208a11"/><cb:div type="orig"><p xml:id="pZW03p0208a1101">而於因緣果報，無違無諍，離諸我所。</p></cb:div>
<lb ed="ZW" n="0208a12"/><cb:div type="commentary"><p xml:id="pZW03p0208a1201">此三，離我所也。肇曰：無違無諍，卽隨順義也。五受陰身，
<lb ed="ZW" n="0208a13"/>及家屬所有因緣果報，卽我所也。若能明見因緣果報之性，順而
<lb ed="ZW" n="0208a14"/>無違，離我所也。上直明觀因緣，知無造者，故離我見。今觀因緣
<lb ed="ZW" n="0208a15"/>果報，知無屬者，故離我所見。</p></cb:div>
<lb ed="ZW" n="0208a16"/><cb:div type="orig"><p xml:id="pZW03p0208a1601">依於義不依語，依<anchor xml:id="nkr_note_orig_0208005" n="0208005"/>智不依識，依了義經不依不了
<lb ed="ZW" n="0208a17"/>義經，依於法不依人。</p></cb:div>
<lb ed="ZW" n="0208a18"/><cb:div type="commentary"><p xml:id="pZW03p0208a1801">二，四依簡<anchor xml:id="nkr_note_orig_0208006" n="0208006"/>失。《大集經》云：語者說生死，義者知生死無
<lb ed="ZW" n="0208a19"/>性；語者說涅槃味，義者說涅槃無性；語者說諸乘隨所安止，義者
<lb ed="ZW" n="0208a20"/>說諸乘入一相智門等。又，識者識四大，智者<anchor xml:id="nkr_note_orig_0208007" n="0208007"/>住四大無性；識
<lb ed="ZW" n="0208a21"/>者識六根、六識，智者住內外寂滅等。又，不了義經說生死苦惱，
<lb ed="ZW" n="0208a22"/>了義經說生死、涅槃一相；不了義經說我、人諸法，了義經說三空、
<lb ed="ZW" n="0208a23"/>無我也。又，人者攝取人見，法者解人無人見；人者凡聖三乘人
<pb ed="ZW" xml:id="ZW03.0025.0209a" n="0209a"/>
<lb ed="ZW" n="0209a01"/>也，法者知一切法無別無異，如虛空也。</p></cb:div>
<lb ed="ZW" n="0209a02"/><cb:div type="orig"><p xml:id="pZW03p0209a0201">隨順法相，無所入，無所歸。</p></cb:div>
<lb ed="ZW" n="0209a03"/><cb:div type="commentary"><p xml:id="pZW03p0209a0301">此三，明順法寂滅相而修證。文三。此初，標法體也。肇曰：
<lb ed="ZW" n="0209a04"/>順因緣，知法無盡。法從緣而有<anchor xml:id="nkr_note_orig_0209001" n="0209001"/>，從緣而無。其有不從未來來，
<lb ed="ZW" n="0209a05"/>其無不歸<anchor xml:id="nkr_note_orig_0209002" n="0209002"/>入過去去，故曰無入無歸也。</p></cb:div>
<lb ed="ZW" n="0209a06"/><cb:div type="orig"><p xml:id="pZW03p0209a0601">無明畢竟滅<anchor xml:id="nkr_note_orig_0209003" n="0209003"/>故，諸行亦畢竟滅，乃至生<anchor xml:id="nkr_note_orig_0209004" n="0209004"/>畢竟滅
<lb ed="ZW" n="0209a07"/>故，老死亦畢竟滅。</p></cb:div>
<lb ed="ZW" n="0209a08"/><cb:div type="commentary"><p xml:id="pZW03p0209a0801">二，辯寂滅相也。肇曰：畢竟謂始終常滅<anchor xml:id="nkr_note_orig_0209005" n="0209005"/>，始終常滅不復更
<lb ed="ZW" n="0209a09"/>滅，乃所以成無盡義也。生曰：畢竟者，終要然也。終旣要滅，生
<lb ed="ZW" n="0209a10"/>豈有哉？生若不有<anchor xml:id="nkr_note_orig_0209006" n="0209006"/>，其誰有滅耶？則無入、歸矣。</p></cb:div>
<lb ed="ZW" n="0209a11"/><cb:div type="orig"><p xml:id="pZW03p0209a1101">作如是觀，十二因緣無有盡相，不復起見，是名最上
<lb ed="ZW" n="0209a12"/>法之供養。</p></cb:div>
<lb ed="ZW" n="0209a13"/><cb:div type="commentary"><p xml:id="pZW03p0209a1301">此三，結供養也。無明本性寂滅，故不生。不生卽不滅，不滅
<lb ed="ZW" n="0209a14"/>卽無盡。肇曰：上觀因緣無生<anchor xml:id="nkr_note_orig_0209007" n="0209007"/>，離常、我等諸見。今觀因緣無
<lb ed="ZW" n="0209a15"/>滅，離斷、滅<anchor xml:id="nkr_note_orig_0209008" n="0209008"/>等諸見。具四依，離諸見者，法供養之上也。</p></cb:div>
<lb ed="ZW" n="0209a16"/><cb:div type="orig"><p xml:id="pZW03p0209a1601">佛吿天帝，王子月蓋<anchor xml:id="nkr_note_orig_0209009" n="0209009"/>從藥王佛<anchor xml:id="nkr_note_orig_0209010" n="0209010"/>聞如是法，得柔順
<lb ed="ZW" n="0209a17"/>忍。</p></cb:div>
<lb ed="ZW" n="0209a18"/><cb:div type="commentary"><p xml:id="pZW03p0209a1801">七，聞法得益也。《仁王》云：四五六地得此忍也。肇曰：心柔
<lb ed="ZW" n="0209a19"/>智<anchor xml:id="nkr_note_orig_0209011" n="0209011"/>順，堪受實相。未及無生，名柔順忍。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0210a" n="0210a"/>
<lb ed="ZW" n="0210a01"/><cb:div type="orig"><p xml:id="pZW03p0210a0101">卽解寶衣<anchor xml:id="nkr_note_orig_0210001" n="0210001"/>嚴身之具，以供養佛。</p></cb:div>
<lb ed="ZW" n="0210a02"/><cb:div type="commentary"><p xml:id="pZW03p0210a0201">二，解衣供養。</p></cb:div>
<lb ed="ZW" n="0210a03"/><cb:div type="orig"><p xml:id="pZW03p0210a0301">白佛言：世尊！如來滅後，我當行法供養，守護正
<lb ed="ZW" n="0210a04"/>法。願以威神，加哀建立，令我得降魔怨，修菩薩行。</p></cb:div>
<lb ed="ZW" n="0210a05"/><cb:div type="commentary"><p xml:id="pZW03p0210a0501">三，請加護也。肇曰：聞法供養，欣<anchor xml:id="nkr_note_orig_0210002" n="0210002"/>欲行之。然經道深遠，
<lb ed="ZW" n="0210a06"/>非己力所弘，故願加威神也。</p></cb:div>
<lb ed="ZW" n="0210a07"/><cb:div type="orig"><p xml:id="pZW03p0210a0701">佛知其深心所念，而記之曰：汝於末後守護法城。</p></cb:div>
<lb ed="ZW" n="0210a08"/><cb:div type="commentary"><p xml:id="pZW03p0210a0801">八，明<anchor xml:id="nkr_note_orig_0210003" n="0210003"/>受記。什曰：欲令後人信伏，故記其守護法藏。</p></cb:div>
<lb ed="ZW" n="0210a09"/><cb:div type="orig"><p xml:id="pZW03p0210a0901">天帝！時王子月蓋見法淸淨，聞佛授記，以信出家，
<lb ed="ZW" n="0210a10"/>修集善法，精進不久，得五神通，通菩薩道，得陀羅尼無斷
<lb ed="ZW" n="0210a11"/>辯才。</p></cb:div>
<lb ed="ZW" n="0210a12"/><cb:div type="commentary"><p xml:id="pZW03p0210a1201">九，出家護法。文三。此初，出家得道。神通，身業；陀羅尼，
<lb ed="ZW" n="0210a13"/>心業；辯才，口業也。</p></cb:div>
<lb ed="ZW" n="0210a14"/><cb:div type="orig"><p xml:id="pZW03p0210a1401">於佛滅後，以其所得神通、總持、辯才之力，滿十小
<lb ed="ZW" n="0210a15"/>劫，藥王如來所轉法輪，隨而<anchor xml:id="nkr_note_orig_0210004" n="0210004"/>分佈。</p></cb:div>
<lb ed="ZW" n="0210a16"/><cb:div type="commentary"><p xml:id="pZW03p0210a1601">二，以具三業功德，故弘法也。</p></cb:div>
<lb ed="ZW" n="0210a17"/><cb:div type="orig"><p xml:id="pZW03p0210a1701">月蓋比丘以守護法，勤行精進，卽於此身化百萬億
<lb ed="ZW" n="0210a18"/>人，於阿耨多三藐三菩提立不退轉，十四那由他人深發
<lb ed="ZW" n="0210a19"/>聲聞、辟支佛心，無量衆生得生天上。</p></cb:div>
<lb ed="ZW" n="0210a20"/><cb:div type="commentary"><p xml:id="pZW03p0210a2001">三，明所化衆數。</p></cb:div>
<lb ed="ZW" n="0210a21"/><cb:div type="orig"><p xml:id="pZW03p0210a2101">天帝！時王寶蓋豈異人乎，今現得佛，號寶炎如來。
<lb ed="ZW" n="0210a22"/>其王千子，卽賢劫中千佛是也。從迦羅鳩孫馱爲始得佛，
<lb ed="ZW" n="0210a23"/>最後如來號曰樓至。月蓋比丘則我身是。</p></cb:div>
<lb ed="ZW" n="0210a24"/><cb:div type="commentary"><p xml:id="pZW03p0210a2401">三，結會。古今迦羅鳩孫馱，亦曰拘留孫，賢劫千佛之首，樓
<lb ed="ZW" n="0210a25"/>至千佛之終也。</p></cb:div>
<pb ed="ZW" xml:id="ZW03.0025.0211a" n="0211a"/>
<lb ed="ZW" n="0211a01"/><cb:div type="orig"><p xml:id="pZW03p0211a0101">如是，天帝當知，此要以法供養，於諸供養爲上，爲最
<lb ed="ZW" n="0211a02"/>第一無比。是故，天帝！當<anchor xml:id="nkr_note_orig_0211001" n="0211001"/>以法之供養，供養<anchor xml:id="nkr_note_orig_0211002" n="0211002"/>於佛。</p></cb:div>
<lb ed="ZW" n="0211a03"/><cb:div type="commentary"><p xml:id="pZW03p0211a0301">四結勸。肇曰：吾成正覺，由法供養，以是可知法養爲上。</p></cb:div></cb:div>
<lb ed="ZW" n="0211a04"/>
<lb ed="ZW" n="0211a05"/><cb:div type="other"><cb:mulu type="其他" level="2">囑累品第十四</cb:mulu><head>囑累品第十四</head>
<lb ed="ZW" n="0211a06"/>
<lb ed="ZW" n="0211a07"/><p xml:id="pZW03p0211a0701">此品付囑。護持傳法事大，緣累不輕，殷勤付囑，故云囑累。
<lb ed="ZW" n="0211a08"/>又云殷勤再三，故云囑累<anchor xml:id="nkr_note_orig_0211003" n="0211003"/>。</p>
<lb ed="ZW" n="0211a09"/><cb:div type="orig"><p xml:id="pZW03p0211a0901">於是佛吿彌勒菩薩言：彌勒！我今以是無量億阿僧
<lb ed="ZW" n="0211a10"/>祇劫所集阿耨多羅三藐三菩提付囑於汝。如是輩經，於
<lb ed="ZW" n="0211a11"/>佛滅後末世之中<anchor xml:id="nkr_note_orig_0211004" n="0211004"/>，汝等當以神力廣宣流布，於<name role="" type="person">閻浮提</name>，
<lb ed="ZW" n="0211a12"/>無令斷絕。</p></cb:div>
<lb ed="ZW" n="0211a13"/><cb:div type="commentary"><p xml:id="pZW03p0211a1301">品文三：一付囑彌勒等，二付囑阿難等，三經畢慶聞。前文又
<lb ed="ZW" n="0211a14"/>二：初付<anchor xml:id="nkr_note_orig_0211005" n="0211005"/>，後受。付文<anchor xml:id="nkr_note_orig_0211006" n="0211006"/>三。此初，正付也。肇曰：不思議經，卽
<lb ed="ZW" n="0211a15"/>佛無上菩提之道。其道深遠，難可尅成。吾無量劫不惜身命，骨
<lb ed="ZW" n="0211a16"/>施踰須彌，血施過江海，勤苦積集，今始得就。哀彼長迷，故垂之
<lb ed="ZW" n="0211a17"/>竹帛。然群生德薄，魔事熾盛，吾道多難，非汝不弘。嗣正之第，
<lb ed="ZW" n="0211a18"/>所以重累。又城高衝生，道尊魔盛，自非神力無以制持，故勸以神
<lb ed="ZW" n="0211a19"/>力也。</p></cb:div>
<lb ed="ZW" n="0211a20"/><cb:div type="orig"><p xml:id="pZW03p0211a2001">所以者何？未來世中當<anchor xml:id="nkr_note_orig_0211007" n="0211007"/>有善男子、善女人，及天
<lb ed="ZW" n="0211a21"/>龍、鬼神、乾闥婆、羅刹等，發阿耨多羅三藐三菩提心，樂
<lb ed="ZW" n="0211a22"/>于大法。若使不聞如是等經，則失善利。如此輩<anchor xml:id="nkr_note_orig_0211008" n="0211008"/>人聞
<pb ed="ZW" xml:id="ZW03.0025.0212a" n="0212a"/>
<lb ed="ZW" n="0212a01"/>是等經，必多信樂，發希有心，當以頂受，隨諸衆生所應得
<lb ed="ZW" n="0212a02"/>利而爲廣說。</p></cb:div>
<lb ed="ZW" n="0212a03"/><cb:div type="commentary"><p xml:id="pZW03p0212a0301">二，釋付所以。緣不感佛，發在當來。不聞則失，聞之必益，
<lb ed="ZW" n="0212a04"/>故當頂受廣說。肇曰：法之通塞損益若此，故勸彌勒頂受廣說也。</p></cb:div>
<lb ed="ZW" n="0212a05"/><cb:div type="orig"><p xml:id="pZW03p0212a0501">彌勒當知，菩薩有二<anchor xml:id="nkr_note_orig_0212001" n="0212001"/>相。何謂爲二？一者好於雜
<lb ed="ZW" n="0212a06"/>句文飾之事，二者不畏深義如實能入。若好雜句文飾事
<lb ed="ZW" n="0212a07"/>者，當知是爲新學菩薩。若於如是無染無著甚深經典，無
<lb ed="ZW" n="0212a08"/>有恐畏，能入其中，聞已心淨，受持、讀誦、如說修行，當知
<lb ed="ZW" n="0212a09"/>是爲久修道行。</p></cb:div>
<lb ed="ZW" n="0212a10"/><cb:div type="commentary"><p xml:id="pZW03p0212a1001">此三，簡<anchor xml:id="nkr_note_orig_0212002" n="0212002"/>傳通得失。有三。此初，總簡也。新學好文，久
<lb ed="ZW" n="0212a11"/>修好義。傳者應善其根緣，學者應鋻其得失。有標釋結可見。肇
<lb ed="ZW" n="0212a12"/>曰：行之深淺，各有異相。得<anchor xml:id="nkr_note_orig_0212003" n="0212003"/>失兩陳，以勵護持法者。</p></cb:div>
<lb ed="ZW" n="0212a13"/><cb:div type="orig"><p xml:id="pZW03p0212a1301">彌勒！復有二法，名新學者，不能決定於甚深法。何
<lb ed="ZW" n="0212a14"/>等爲二？一者，所未聞深經聞之驚怖生疑，不能隨順，毀
<lb ed="ZW" n="0212a15"/>謗不信，而作是言：我初不聞從何所來。二者，若有護持
<lb ed="ZW" n="0212a16"/>解說如是深經者，不肯親近供養恭敬，或時於中說其過
<lb ed="ZW" n="0212a17"/>惡。有此二法，當知是新學菩薩，爲自毀傷，不能於深法
<lb ed="ZW" n="0212a18"/>中調伏其心。</p></cb:div>
<lb ed="ZW" n="0212a19"/><cb:div type="commentary"><p xml:id="pZW03p0212a1901">此二，別簡新學菩薩<anchor xml:id="nkr_note_orig_0212004" n="0212004"/>。文<anchor xml:id="nkr_note_orig_0212005" n="0212005"/>三，如前。決定深理，必在積
<lb ed="ZW" n="0212a20"/>修。敬法重人，方能久學。若謗法毀師，自絕深信，解慧不明，豈
<lb ed="ZW" n="0212a21"/>能決定正觀，獲不退轉也。肇曰：一毀法，二毀人。</p></cb:div>
<lb ed="ZW" n="0212a22"/><cb:div type="orig"><p xml:id="pZW03p0212a2201">彌勒！復有二法，菩薩雖信解深法，猶自毀傷，而不
<lb ed="ZW" n="0212a23"/>能得無生法忍。何等爲二？一者，輕<anchor xml:id="nkr_note_orig_0212006" n="0212006"/>慢新學菩薩，而
<pb ed="ZW" xml:id="ZW03.0025.0213a" n="0213a"/>
<lb ed="ZW" n="0213a01"/>不敎誨。二者，雖解深法，而取相分別。是爲二法。</p></cb:div>
<lb ed="ZW" n="0213a02"/><cb:div type="commentary"><p xml:id="pZW03p0213a0201">三，別簡舊學。二法者：一輕慢新學，自喪大悲；二樂分別，自
<lb ed="ZW" n="0213a03"/>壞<anchor xml:id="nkr_note_orig_0213001" n="0213001"/>大智。夫證無生忍，要<anchor xml:id="nkr_note_orig_0213002" n="0213002"/>悲智雙圓。有茲二患，自毀修證。
<lb ed="ZW" n="0213a04"/>文三，如前可見。</p></cb:div>
<lb ed="ZW" n="0213a05"/><cb:div type="orig"><p xml:id="pZW03p0213a0501">彌勒菩薩聞說是已，白佛言：世尊！未曾有也。如佛
<lb ed="ZW" n="0213a06"/>所說，我當遠離如斯之惡，</p></cb:div>
<lb ed="ZW" n="0213a07"/><cb:div type="commentary"><p xml:id="pZW03p0213a0701">此下二，明彌勒四王等受旨。文三。此初，彌勒受旨。文<anchor xml:id="nkr_note_orig_0213003" n="0213003"/>
<lb ed="ZW" n="0213a08"/>二：初領旨，二<anchor xml:id="nkr_note_orig_0213004" n="0213004"/>佛贊。領中先受誡旨。肇曰：一生大士，豈有如
<lb ed="ZW" n="0213a09"/>斯之惡聞而復離耶？發言者爲未離者耳。</p></cb:div>
<lb ed="ZW" n="0213a10"/><cb:div type="orig"><p xml:id="pZW03p0213a1001">奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提
<lb ed="ZW" n="0213a11"/>法。若未來世中善男子、善女人求大乘者，當令手得如是
<lb ed="ZW" n="0213a12"/>等經。與其念力，使得受持讀誦爲他廣說。世尊！若後
<lb ed="ZW" n="0213a13"/>末世有能受持讀誦爲他說者，當知是彌勒神力之所建立。</p></cb:div>
<lb ed="ZW" n="0213a14"/><cb:div type="commentary"><p xml:id="pZW03p0213a1401">此二，領通經旨。如來得法，益通三世。未來有緣，我當令手
<lb ed="ZW" n="0213a15"/>得心持，自行兼說。彌勒神力者，肇曰：定己功於未然，息衆魔之
<lb ed="ZW" n="0213a16"/>候斷。</p></cb:div>
<lb ed="ZW" n="0213a17"/><cb:div type="orig"><p xml:id="pZW03p0213a1701">佛言：善哉善哉！彌勒！如汝所說，佛助爾喜。</p></cb:div>
<lb ed="ZW" n="0213a18"/><cb:div type="commentary"><p xml:id="pZW03p0213a1801">此二，佛贊。如文可見。</p></cb:div>
<lb ed="ZW" n="0213a19"/><cb:div type="orig"><p xml:id="pZW03p0213a1901">於是一切菩薩合掌白佛言：我等亦於如來滅後，十方
<lb ed="ZW" n="0213a20"/>國土，廣宣流布阿耨多羅三藐三菩提。復當開導諸說法
<lb ed="ZW" n="0213a21"/>者，令得是經。</p></cb:div>
<lb ed="ZW" n="0213a22"/><cb:div type="commentary"><p xml:id="pZW03p0213a2201">二，諸<anchor xml:id="nkr_note_orig_0213005" n="0213005"/>菩薩受。法燈遍照，故誓宣十方。</p></cb:div>
<lb ed="ZW" n="0213a23"/><cb:div type="orig"><p xml:id="pZW03p0213a2301">爾時四天王白佛言<anchor xml:id="nkr_note_orig_0213006" n="0213006"/>：世尊！在在處處，城邑聚落、
<pb ed="ZW" xml:id="ZW03.0025.0214a" n="0214a"/>
<lb ed="ZW" n="0214a01"/>山林曠野<anchor xml:id="nkr_note_orig_0214001" n="0214001"/>，有是經卷，讀誦解說者，我當率<anchor xml:id="nkr_note_orig_0214002" n="0214002"/>諸官屬爲
<lb ed="ZW" n="0214a02"/>聽法故，往詣其所，擁<anchor xml:id="nkr_note_orig_0214003" n="0214003"/>護其人，面百由旬，令無伺求得
<lb ed="ZW" n="0214a03"/>其便者。</p></cb:div>
<lb ed="ZW" n="0214a04"/><cb:div type="commentary"><p xml:id="pZW03p0214a0401">此下三，四天王受旨。經卷住處，災難自淸。況天力護持，彌
<lb ed="ZW" n="0214a05"/>增法化。</p></cb:div>
<lb ed="ZW" n="0214a06"/><cb:div type="orig"><p xml:id="pZW03p0214a0601">是時佛吿阿難：受持是經，廣宣流布。阿難言：唯！
<lb ed="ZW" n="0214a07"/>我已受持要者。世尊！當何名斯經？佛言：阿難！是經
<lb ed="ZW" n="0214a08"/>名《維摩詰所說》，亦名《不可思議解脫法門》。如是受持。</p></cb:div>
<lb ed="ZW" n="0214a09"/><cb:div type="commentary"><p xml:id="pZW03p0214a0901">下二，付囑阿難。付受問答，欲令結集之時無所遺漏。</p></cb:div>
<lb ed="ZW" n="0214a10"/><cb:div type="orig"><p xml:id="pZW03p0214a1001">佛說是經已，長者維摩詰、<name role="" type="person">文殊師利</name>、舍利弗、阿難
<lb ed="ZW" n="0214a11"/>等，及諸天、人、阿修羅等一切大衆，聞佛所說，皆大歡喜。</p></cb:div>
<lb ed="ZW" n="0214a12"/><cb:div type="commentary"><p xml:id="pZW03p0214a1201">已下說付旣周，慶聞修奉。</p></cb:div></cb:div>
<lb ed="ZW" n="0214a13"/>
<lb ed="ZW" n="0214a14"/><cb:juan fun="close" n="2"><cb:jhead>淨名經關中疏卷下<anchor xml:id="nkr_note_orig_0214004" n="0214004"/></cb:jhead></cb:juan>
<lb ed="ZW" n="0214a15"/>
<lb ed="ZW" n="0214a16"/><p xml:id="pZW03p0214a1601">〔錄文完〕</p></cb:div>
</body>
<back>
<cb:div type="apparatus">
<head>校注</head>
<p>
<app from="#beg0084a0801" to="#end0084a0801"><lem wit="#wit.cbeta" resp="#resp4">歡<note type="cf1">ZW03n0025_p0084a08 校勘[04]</note></lem><rdg wit="#wit.orig">勸</rdg></app>
<app from="#beg0129a1001" to="#end0129a1001"><lem wit="#wit.cbeta #wit1" resp="#resp5" cb:provider="來函：修慈 (2022-06-08)">等<note type="cf1">T85n2777_p0479b24</note><note type="cf2">K09n0119_p0993a16</note></lem><rdg wit="#wit.orig">謂</rdg></app>
<app from="#beg0158a2001" to="#end0158a2001"><lem wit="#wit.cbeta" resp="#resp4">業<note type="cf1">T38n1778_p0693c27-29</note><note type="cf2">T38n1775_p0398c05</note></lem><rdg wit="#wit.orig">善</rdg></app>
<app from="#beg0204a2201" to="#end0204a2201"><lem wit="#wit.cbeta" resp="#resp5" cb:provider="來函：修慈 (2022-12-26)">攄<note type="cf1">法國<name role="" type="person">國家圖書館</name>敦煌寫本P. 2191號第36圖第29行</note><note type="cf2">T38n1775_p0415a03</note></lem><rdg wit="#wit.orig">據</rdg></app>
</p>
</cb:div>
<cb:div type="zangwai-notes">
<head>方廣錩 校注</head>
<p>
<note n="0071001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071001">「責」，底、甲、乙本作「折」，據文意改。</note>
<note n="0071002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071002">「得」，底本無，據甲、乙本補。</note>
<note n="0071003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071003">「目」，乙本作「自」。</note>
<note n="0071004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071004">「明」，甲本無。</note>
<note n="0071005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071005">「五」，乙本作「土」。</note>
<note n="0071006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071006">「初」，底本無，據甲、乙本補。</note>
<note n="0071007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071007">「超」，甲本作「起」。</note>
<note n="0071008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0071008">「師」，甲本無。</note>
<note n="0072001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072001">「必」，底本無，據甲、乙本補。</note>
<note n="0072002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072002">「短」，甲本作「矩」。</note>
<note n="0072003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072003">「而」，乙本作「面」。</note>
<note n="0072004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072004">「式」，甲本作「或」。</note>
<note n="0072005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072005">「式」，甲本作「或」。</note>
<note n="0072006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072006">「秘密」，底本作「彼密」，乙本作「秘」，據甲本改。</note>
<note n="0072007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072007">「戲」，乙本無。</note>
<note n="0072008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072008">「曰」，甲本無。</note>
<note n="0072009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0072009">「之」，底本無。</note>
<note n="0073001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073001">「當承佛聖旨」，底本無，甲本作「當承聖旨」，據乙本補。</note>
<note n="0073002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073002">「耳」，甲本作「問」。</note>
<note n="0073003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073003">「從」，底本無，據甲、乙本補。</note>
<note n="0073004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073004">「率」，甲本無。</note>
<note n="0073005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073005">「天」，乙本作「大」。</note>
<note n="0073006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073006">「衆」，乙本無。</note>
<note n="0073007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073007">「羅」，底本無，據甲、乙本補。</note>
<note n="0073008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0073008">「善」，甲本作「如」。</note>
<note n="0074001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074001">「疾」，乙本無。</note>
<note n="0074002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074002">「及與」，底本作「及及與」，乙本作「及」，據甲本改。</note>
<note n="0074003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074003">「旨」，底本作「志」，據甲、乙本改。</note>
<note n="0074004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074004">「身」，甲本無。</note>
<note n="0074005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074005">「士」，乙本作「土」。</note>
<note n="0074006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074006">「也」，甲本無。</note>
<note n="0074007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074007">「善」，甲本作「善也」。</note>
<note n="0074008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074008">「士」，乙本作「土」。</note>
<note n="0074009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074009">「相」，甲本作「而」。</note>
<note n="0074010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074010">「能」，甲本無。</note>
<note n="0074011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0074011">「來」，乙本無。</note>
<note n="0075001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075001">「際」，甲本作「除」。</note>
<note n="0075002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075002">「想」，乙本作「相」。</note>
<note n="0075003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075003">「返」，甲本作「反」。</note>
<note n="0075004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075004">「後宣」，底本無，據甲、乙本補。</note>
<note n="0075005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075005">「不增否」，甲本無。</note>
<note n="0075006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075006">「疾」，底本無，據甲、乙本補。</note>
<note n="0075007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075007">「病」，乙本作「疾」。</note>
<note n="0075008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0075008">「病」，乙本作「疾」。</note>
<note n="0076001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076001">「也」，底、乙本無，據甲本補。</note>
<note n="0076002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076002">「悲彼而生疾」，乙本無。</note>
<note n="0076003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076003">「此」，乙本無。</note>
<note n="0076004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076004">「必」，乙本作「忍」。</note>
<note n="0076005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076005">「受身，受」，乙本作「愛身愛」。</note>
<note n="0076006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076006">「病」，乙本作「疾」。</note>
<note n="0076007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076007">「病」，乙本作「疾」。</note>
<note n="0076008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076008">「彼病滅則我病滅」，乙本作「彼疾滅」。</note>
<note n="0076009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076009">「死」，底本作「死生」，據甲、乙本刪。</note>
<note n="0076010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076010">「自」，乙本作「日」。</note>
<note n="0076011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076011">「病」，乙本作「疾」。</note>
<note n="0076012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076012">「釋」，乙本作「擇」。</note>
<note n="0076013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076013">「由起」，底本作「而起」，據甲、乙本改。</note>
<note n="0076014" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076014">「然爲彼」，甲本作「彼然爲」。</note>
<note n="0076015" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0076015">「得」，乙本無。</note>
<note n="0077001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077001">「彼離」，底本作「離彼」，據甲、乙本改。</note>
<note n="0077002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077002">「愈」，甲本作「俞」。下同。</note>
<note n="0077003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077003">「也」，甲本無。</note>
<note n="0077004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077004">「何以空」，乙本無。</note>
<note n="0077005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077005">「空」，乙本無。</note>
<note n="0077006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0077006">「除」，乙本作「塗」。</note>
<note n="0078001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078001">「空」，乙本作「也」。</note>
<note n="0078002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078002">「乎」，乙本作「也」。</note>
<note n="0078003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078003">「若」，底本作「善」，據甲、乙本改。</note>
<note n="0078004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078004">「正」，乙本作「心」。</note>
<note n="0078005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078005">「見」，底本無，據甲、乙本補。</note>
<note n="0078006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0078006">「正生」，乙本無。</note>
<note n="0079001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079001">「諸」，乙本作「言」。</note>
<note n="0079002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079002">「背」，乙本作「皆」。</note>
<note n="0079003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079003">「孰」，底本作「熟」。</note>
<note n="0079004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079004">「爲其源」，甲本無。</note>
<note n="0079005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079005">「又」，乙本無。</note>
<note n="0079006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079006">「嘗」，底、乙本作「當」，據甲本改。</note>
<note n="0079007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079007">「菩薩侍者」，乙本無。</note>
<note n="0079008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079008">「乖」，底、甲、乙本作「乘」，據僧肇《註維摩詰經》改，見《大正藏》第38卷第374頁上。</note>
<note n="0079009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0079009">丁本自此始。</note>
<note n="0080001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080001">「動」，底本作「種」，據甲、乙、丁本改。</note>
<note n="0080002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080002">「故」，底、乙、丁本無，據甲本補。</note>
<note n="0080003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080003">「疾」，甲、乙本作「病」。</note>
<note n="0080004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080004">「二門」，乙本作「三門」，丁本作「二問」。</note>
<note n="0080005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080005">「也」，乙本無。</note>
<note n="0080006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080006">「此」，乙本作「此二」。</note>
<note n="0080007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080007">「或」，甲本作「惑」。</note>
<note n="0080008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080008">「見」，乙本無。</note>
<note n="0080009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0080009">「云」，甲本作「之」。</note>
<note n="0081001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081001">「非」，乙本作「謂非」。</note>
<note n="0081002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081002">「無合」，乙本無。</note>
<note n="0081003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081003">「大」，乙本無。</note>
<note n="0081004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081004">「也」，丁本作「曰」。</note>
<note n="0081005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081005">丙本自此始。</note>
<note n="0081006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081006">「疾」，丁本作「病」。</note>
<note n="0081007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081007">「病」，甲、乙、丙、丁本作「疾」。</note>
<note n="0081008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081008">「尋」，乙、丙、丁本無。</note>
<note n="0081009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081009">「形」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0081010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081010">「應」，甲本無。</note>
<note n="0081011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081011">「問」，丙本無。</note>
<note n="0081012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0081012">「病」，乙本作「疾」。</note>
<note n="0082001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082001">「逼」，丙本作「適」。</note>
<note n="0082002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082002">「有」，乙本無。</note>
<note n="0082003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082003">「空」，甲本作「空空」。</note>
<note n="0082004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082004">「起」，丙本無。</note>
<note n="0082005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082005">「求」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0082006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082006">「病」，丙本作「疾」。</note>
<note n="0082007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082007">「常」，丁本無。</note>
<note n="0082008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082008">「慰」，丙本無。</note>
<note n="0082009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082009">「樂」，丙本無。</note>
<note n="0082010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082010">「不」，丙本無。</note>
<note n="0082011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0082011">「而」，乙本作「而而」。</note>
<note n="0083001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083001">「病」，乙本作「疾」。</note>
<note n="0083002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083002">「法。罪」，丙本無。「法」，僧肇《註維摩詰經》作「往」，且與下句連讀。見《大正藏》第38卷第375頁中。</note>
<note n="0083003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083003">「繫」，丙本作「輕」。</note>
<note n="0083004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083004">「無量。今苦」，乙本無。</note>
<note n="0083005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083005">「求大果」，底本作「大果」，丙、丁本作「求大過」，據甲、乙本補。</note>
<note n="0083006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083006">「此」，甲本無。</note>
<note n="0083007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083007">「恃」，甲本作「恃生死不有畏也」。</note>
<note n="0083008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083008">「存」，甲本作「在」。</note>
<note n="0083009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083009">「故」，乙本無。</note>
<note n="0083010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083010">「勸憶」，丙本作「觀意」，丁本作「勸意」。</note>
<note n="0083011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083011">「悅」，底本無，此據甲、乙、丙、丁本補。</note>
<note n="0083012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083012">「福」，丙本無。</note>
<note n="0083013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0083013">「何」，乙本作「所」，丙本無。</note>
<note n="0084001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084001">「因病」，乙本作「病」，丁本作「因疾」。</note>
<note n="0084002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084002">「愈」，底本作「喩」，丙本作「愈」，據甲、乙、丁本改。</note>
<note n="0084003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084003">「令」，甲本作「命」。</note>
<note n="0084004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084004">「勸」，丁本作「歡」。</note>
<note n="0084005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084005">「也」，丙本無。</note>
<note n="0084006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084006">「喩」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0084007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084007">「此卽」，底本作「此則」，丙、丁本作「卽此」，據甲、乙本改。</note>
<note n="0084008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084008">「此」，丙、丁本作「此此」。</note>
<note n="0084009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084009">「前」，乙本無。</note>
<note n="0084010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0084010">「妄想」，甲本作「忘相」。</note>
<note n="0085001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085001">「亡」，底本無，據甲、乙、丙、丁、己本補。</note>
<note n="0085002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085002">「寂照」，底本作「照寂」，據甲、乙、丙、丁本改。</note>
<note n="0085003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085003">「妄」，甲本作「忘」。</note>
<note n="0085004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085004">「妄」，甲本作「忘」。</note>
<note n="0085005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085005">「煩惱以生」，丙、丁本無。</note>
<note n="0085006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085006">「譬」，甲本作「譬如」。</note>
<note n="0085007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085007">「油」，丙、丁本作「由」。</note>
<note n="0085008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0085008">「我」，甲本無。</note>
<note n="0086001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086001">「我」，甲本作「空」。</note>
<note n="0086002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086002">「以」，甲、丁本無。</note>
<note n="0086003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086003">「我起，滅時不言」，乙本無。</note>
<note n="0086004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086004">「法法」，底、丙、丁本作「法」，據甲、乙本補。</note>
<note n="0086005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086005">「法」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0086006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086006">「也」，甲本無。</note>
<note n="0086007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086007">「重」，底本作「種」，據甲、乙、丙、丁本改。</note>
<note n="0086008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086008">「相」，丁本作「相因」。</note>
<note n="0086009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0086009">「執」，丙本無。</note>
<note n="0087001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087001">「性」，乙、丁本作「性相」。</note>
<note n="0087002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087002">「我」，丁本作「推我」。</note>
<note n="0087003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087003">「相」，丁本作「想」。</note>
<note n="0087004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087004">「計」，甲本作「汁」。</note>
<note n="0087005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087005">「非」，丁本作「非非」。</note>
<note n="0087006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087006">「背」，丙本作「皆」。</note>
<note n="0087007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087007">「爾」，底、乙、丙、丁本作「示」，據甲本改。</note>
<note n="0087008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0087008">「階」，底本作「皆」，據甲、乙、丙、丁本改。</note>
<note n="0088001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088001">「空」，底本作「空我」，據甲、乙、丙、丁本刪。</note>
<note n="0088002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088002">「有」，甲本無。</note>
<note n="0088003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088003">「文」，丁本無。</note>
<note n="0088004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088004">「勸」，甲本無。</note>
<note n="0088005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088005">「五」，甲本作「吾」。</note>
<note n="0088006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088006">「受」，丁本作「受受」。</note>
<note n="0088007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088007">「當」，底、甲、乙本無，據丙、丁本補。</note>
<note n="0088008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088008">「起」，底、乙、丙、丁本作「求」，據甲本改。</note>
<note n="0088009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088009">「起」，丁本無。</note>
<note n="0088010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0088010">「二」，乙本作「一」。</note>
<note n="0089001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089001">「生」，底、甲、乙、丙、丁本無，據僧肇《註維摩詰經》補，見《大正藏》第38卷第377頁中。</note>
<note n="0089002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089002">「此」，甲本無。</note>
<note n="0089003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089003">「美惡已分」，甲本無。</note>
<note n="0089004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089004">「旣」，丁本作「已」。</note>
<note n="0089005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089005">「所」，底、甲、丙、丁本作「巧」，據乙本改。</note>
<note n="0089006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089006">「相」，甲本作「想」。</note>
<note n="0089007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0089007">「自息」，底本作「自意息」，丙本作「息自」，據甲、乙、丁本改。</note>
<note n="0090001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090001">「離」，底、甲、乙、丁本無，據丙本補。</note>
<note n="0090002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090002">「是」，底本作「是是」，據甲、乙、丙、丁本刪。</note>
<note n="0090003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090003">「無」，甲本作「至」。</note>
<note n="0090004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090004">「爾」，底、丙本作「示」，據甲、乙、丁本改。</note>
<note n="0090005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090005">「有喩」，丙本無。</note>
<note n="0090006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090006">「此」，丙本無。</note>
<note n="0090007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0090007">「此」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0091001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091001">「極」，乙本無。</note>
<note n="0091002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091002">「異」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0091003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091003">「極」，乙本無。</note>
<note n="0091004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091004">「均」，乙本作「約」。</note>
<note n="0091005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091005">「性」，甲本作「悟」。</note>
<note n="0091006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091006">「此」，丙本無。</note>
<note n="0091007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091007">「雜」，丙本作「離」。</note>
<note n="0091008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091008">「愛」，丙本無。</note>
<note n="0091009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091009">「免」，乙本作「先」。</note>
<note n="0091010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091010">「徵」，底、甲本作「微」，據乙、丙、丁本改。</note>
<note n="0091011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0091011">「滋」，底本作「<g ref="#CB21722">󵓚</g>」，據甲、乙、丙、丁本改。</note>
<note n="0092001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092001">「憎」，底、丙本作「增」，據甲、乙、丁本改。</note>
<note n="0092002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092002">「無」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0092003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092003">「能」，甲本無。</note>
<note n="0092004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092004">「無」，乙本作「死」。</note>
<note n="0092005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092005">「亦能」，甲本作「亦能疲」，乙本作「久不」，丁本作「亦不能」。</note>
<note n="0092006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092006">「受」，丁本作「愛」。</note>
<note n="0092007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092007">「方便慧」，甲本作「慧方便」。</note>
<note n="0092008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092008">「初」，底本作「扔」，丁本作「初初」，據甲、乙、丙本改。</note>
<note n="0092009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0092009">「直」，丙本作「眞」。</note>
<note n="0093001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093001">「雜」，乙本作「離」。</note>
<note n="0093002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093002">「調」，乙、丙、丁本作「謂」。</note>
<note n="0093003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093003">「而」，甲本無。</note>
<note n="0093004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093004">「王」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0093005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093005">「二行俱」，甲本作「二行」，乙本作「行俱」。</note>
<note n="0093006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093006">「名」，甲、乙、丙、丁本無。</note>
<note n="0093007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0093007">「謂離」，甲本作「離」。</note>
<note n="0094001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094001">「解」，丙本無。</note>
<note n="0094002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094002">「其」，丙本無。</note>
<note n="0094003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094003">「離」，此字前丁本有「離不殊也」四字。</note>
<note n="0094004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094004">「土」，甲本作「本」。</note>
<note n="0094005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094005">「互」，甲本作「至不」，乙本作「云」。</note>
<note n="0094006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094006">「又復」，乙本作「又復又復」。</note>
<note n="0094007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094007">「饒」，甲本作「僥」。</note>
<note n="0094008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094008">「疾」，乙本作「苦疾」。</note>
<note n="0094009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094009">「無」，丙本無。</note>
<note n="0094010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094010">「卽」，底本作「旣」，據甲、乙、丙、丁本改。</note>
<note n="0094011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0094011">「或」，丁本作「惑」。</note>
<note n="0095001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095001">「也」，丙、丁本無。</note>
<note n="0095002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095002">「若住不調伏心，是愚人法」，乙本無。</note>
<note n="0095003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095003">「是」，乙本無。</note>
<note n="0095004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095004">「不」，丁本作「不不」。</note>
<note n="0095005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095005">「住」，乙本無。</note>
<note n="0095006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095006">「此」，甲、乙、丙、丁本無。</note>
<note n="0095007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095007">「者，方能雙二邊」，乙本無。</note>
<note n="0095008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095008">「不」，乙本無。</note>
<note n="0095009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095009">「生」，丙本無。</note>
<note n="0095010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0095010">「住」，甲本無。</note>
<note n="0096001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096001">「而」，丁本作「而而」。</note>
<note n="0096002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096002">「或說有行」，乙本無。</note>
<note n="0096003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096003">「久」，乙本作「無」。</note>
<note n="0096004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096004">「過」，底本原作「遏」，上有硃筆校改，惜漫漶難識，據甲、乙、丙、丁本錄文。</note>
<note n="0096005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096005">「不」，甲本無。</note>
<note n="0096006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096006">「見」，丁本作「道見」。</note>
<note n="0096007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0096007">「反」，甲本作「返」。</note>
<note n="0097001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097001">「樂」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0097002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097002">「離」，甲本作「離離」。</note>
<note n="0097003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097003">「壞」，底、甲本作「懷」，據乙、丙、丁本改。</note>
<note n="0097004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097004">「壞」，底、甲、丁本作「懷」，據乙、丙本改。</note>
<note n="0097005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097005">「德」，丙本作「得」。</note>
<note n="0097006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097006">「行」，乙本無。</note>
<note n="0097007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097007">「而起」，甲本無。</note>
<note n="0097008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097008">「知」，甲本作「智」。</note>
<note n="0097009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097009">「是」，丙本作「是行」。</note>
<note n="0097010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097010">「法。自行」，乙本無。</note>
<note n="0097011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097011">「旣」，丙本作「已」。</note>
<note n="0097012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0097012">「知」，乙本無。</note>
<note n="0098001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098001">「各」，乙本作「有」。</note>
<note n="0098002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098002">「滅而遍緣……是菩薩行」二十三字，乙本無。</note>
<note n="0098003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098003">「漏」，丁本作「漏盡」。</note>
<note n="0098004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098004">「受」，甲本作「愛」。</note>
<note n="0098005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098005">「因」，丁本作「因大士知三界受生因」。</note>
<note n="0098006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098006">「如幻」，乙本作「約」。</note>
<note n="0098007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098007">「不」，乙本無。</note>
<note n="0098008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098008">「四」，乙本無。</note>
<note n="0098009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098009">「無」，乙本無。</note>
<note n="0098010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0098010">「同其行，而不」，乙本無。</note>
<note n="0099001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099001">「用」，據甲、乙、丙、丁本作「因」。</note>
<note n="0099002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099002">「知」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0099003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099003">「俱」，丁本無。</note>
<note n="0099004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099004">「分而」，丁本作「分爲」。</note>
<note n="0099005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099005">「聞」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0099006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099006">「行」，甲本無。</note>
<note n="0099007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099007">「助」，乙本作「助佛」。</note>
<note n="0099008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099008">「止」，丁本作「觀止」。</note>
<note n="0099009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099009">「止觀」，乙本無。</note>
<note n="0099010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099010">「行」，丁本無。</note>
<note n="0099011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099011">「方」，乙本作「分」。</note>
<note n="0099012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0099012">「以」，丁本無。</note>
<note n="0100001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0100001">「其」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0100002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0100002">「肇曰」，乙本無。</note>
<note n="0100003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0100003">「理」，甲本無。</note>
<note n="0100004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0100004">「而」，乙本無。</note>
<note n="0100005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0100005">「如」，丁本作「非」。</note>
<note n="0101001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101001">「經」，甲本作「徑」。</note>
<note n="0101002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101002">「議」，丁本作「儀」。</note>
<note n="0101003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101003">「弗」，甲本作「佛」。</note>
<note n="0101004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101004">「有」，乙本作「相」。</note>
<note n="0101005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101005">「是」，甲本無。</note>
<note n="0101006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101006">「以」，乙本無。</note>
<note n="0101007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101007">「語」，乙本作「詰」。</note>
<note n="0101008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101008">「座」，甲本作「坐」。</note>
<note n="0101009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101009">「弗」，丁本作「弗言」。</note>
<note n="0101010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101010">「語」，乙本作「詰」。</note>
<note n="0101011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0101011">「衆」，乙本無。</note>
<note n="0102001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102001">「訶違眞」，乙本作「違眞訶」。</note>
<note n="0102002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102002">「也」，甲本無。</note>
<note n="0102003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102003">「此」，丁本無。</note>
<note n="0102004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102004">「眞求乃」，底本作「乃眞」，甲、乙、丙、丁本作「眞乃」，據《註維摩詰經》改，見《大正藏》第38卷第381頁中。</note>
<note n="0102005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102005">「有」，乙本無。</note>
<note n="0102006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102006">「佛爲」，甲本作「弗」。</note>
<note n="0102007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102007">「修」，乙本無。</note>
<note n="0102008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102008">「法」，丁本作「法所以者何法」。</note>
<note n="0102009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102009">「斷」，丁本無。</note>
<note n="0102010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102010">「迹」，乙本無。</note>
<note n="0102011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102011">「有」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0102012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0102012">「求」，丁本作「求求」。</note>
<note n="0103001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103001">「求」，丁本作「求求」。</note>
<note n="0103002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103002">「住於法」，丙本作「於法住」。</note>
<note n="0103003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103003">「求」，甲本無。</note>
<note n="0103004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103004">「也」，甲本無。</note>
<note n="0103005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103005">「億」，乙本無。</note>
<note n="0103006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0103006">「處」，丙本作「處所」。</note>
<note n="0104001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104001">「坐座」，底本作「座座」，丁本作「坐」，據甲、乙、丙本改。</note>
<note n="0104002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104002">「文殊」，甲本作「<name role="" type="person">文殊師利</name>」。</note>
<note n="0104003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104003">「座」，底、甲、乙、丙、丁本無，據文意補。</note>
<note n="0104004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104004">「神」，乙本無。</note>
<note n="0104005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104005">「受」，甲、乙、丙、丁本無。</note>
<note n="0104006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104006">「於」，底本作「於是」，據甲、乙、丙、丁本刪。</note>
<note n="0104007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104007">「容」，底本作「客」，據甲、乙、丙、丁本改。</note>
<note n="0104008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104008">「語」，乙本無。</note>
<note n="0104009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104009">「殊」，甲本作「珠」。</note>
<note n="0104010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0104010">「坐」，甲本作「座」。</note>
<note n="0105001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105001">「座」，丁本作「坐」。</note>
<note n="0105002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105002">「坐師子座」，底、乙、丙、丁本此四字在「此二得神通坐座」後，此據甲本置前。</note>
<note n="0105003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105003">「昇」，甲、乙、丙、丁本作「勝」。</note>
<note n="0105004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105004">「高」，乙本無。</note>
<note n="0105005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105005">「摩」，乙本作「摩詰」。</note>
<note n="0105006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105006">「來」，丙、丁本作「未」。</note>
<note n="0105007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0105007">「嘗」，乙、丙本作「曾」。</note>
<note n="0106001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106001">「礙」，乙本無。</note>
<note n="0106002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106002">「歎」，丁本作「歡」。</note>
<note n="0106003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106003">「可」，乙本無。</note>
<note n="0106004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106004">「尋」，丁本無。</note>
<note n="0106005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106005">「無」，底、乙、丁本無，據甲、丙本補。</note>
<note n="0106006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106006">「中」，甲本無。</note>
<note n="0106007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0106007">「忉」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0107001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107001">「可」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0107002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107002">「入」，丁本無。</note>
<note n="0107003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107003">「彼」，甲本無。</note>
<note n="0107004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107004">「鬼」，丁本無。</note>
<note n="0107005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107005">「往」，底本作「住」，據甲、乙、丙、丁本改。</note>
<note n="0107006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107006">「本」，甲本作「大」。</note>
<note n="0107007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107007">「往」，底本作「住」，據甲、乙、丙本改。</note>
<note n="0107008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107008">「不」，乙本無。</note>
<note n="0107009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107009">「土」，乙本無。</note>
<note n="0107010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107010">「本」，丙本作「太」。</note>
<note n="0107011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107011">「普」，甲本作「並」。</note>
<note n="0107012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0107012">「口」，甲本無。</note>
<note n="0108001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108001">「不」，乙本無。</note>
<note n="0108002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108002">「時，以一」，甲本作「一時以」。</note>
<note n="0108003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108003">「河沙」，丙本作「沙河」。</note>
<note n="0108004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108004">「過」，底、甲、乙、丁本無，據丙本補。</note>
<note n="0108005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108005">「住不可」，底本作「住不」，甲、丁本作「不可」，據乙、丙本改。</note>
<note n="0108006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108006">「世界」，丙本作「世界世界」。</note>
<note n="0108007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108007">「普」，甲本作「並」。</note>
<note n="0108008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108008">「可」，底本無，據甲、乙、丙、丁補。</note>
<note n="0108009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108009">「大」，丙本無。</note>
<note n="0108010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108010">「子中」，甲、丁本無，乙本作「子」。</note>
<note n="0108011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108011">「皆」，乙本無。</note>
<note n="0108012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0108012">「減」，甲本作「咸」。</note>
<note n="0109001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109001">「本」，丁本無。</note>
<note n="0109002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109002">「據」，丁本無。</note>
<note n="0109003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109003">「測」，丁本作「惻」。</note>
<note n="0109004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109004">「也」，丙本無。</note>
<note n="0109005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109005">「可」，底本無，據甲、乙、丙本補。</note>
<note n="0109006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109006">「可」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0109007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109007">「不」，乙本無。</note>
<note n="0109008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109008">「明」，甲本無。</note>
<note n="0109009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109009">「傷」，丙本作「揚」。</note>
<note n="0109010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109010">「可」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0109011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0109011">「泣」，甲本作「位」。</note>
<note n="0110001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110001">「懷」，丙本作「壞」。</note>
<note n="0110002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110002">「可」，甲本無。</note>
<note n="0110003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110003">「勸」，底、乙本作「歡」，據甲、丙、丁本改。</note>
<note n="0110004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110004">「語」，乙本無。</note>
<note n="0110005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110005">「此」，丁本作「此初」。</note>
<note n="0110006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110006">「可」，甲、乙、丙、丁本無。</note>
<note n="0110007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110007">「者」，甲本無。</note>
<note n="0110008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110008">「明」，乙本無。</note>
<note n="0110009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110009">「之」，甲本作「王」。</note>
<note n="0110010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110010">「不」，丁本作「不可」。</note>
<note n="0110011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0110011">「頭」，底本作「項」，據甲、乙、丙、丁本改。</note>
<note n="0111001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111001">「髓<g ref="#CB18240">𦜩</g>」，甲本作「髓腦」，乙本作「體髓」。</note>
<note n="0111002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111002">「琉」，乙本無。</note>
<note n="0111003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111003">「瑪」，底、甲、乙、丙、丁本作「馬」，據文意改。</note>
<note n="0111004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111004">「琥」，底、甲、乙、丙、丁本作「虎」，據文意改。</note>
<note n="0111005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111005">「可」，乙本無。</note>
<note n="0111006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111006">「往」，乙本作「住」。</note>
<note n="0111007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111007">「哥」，甲、乙、丙、丁本作「歌」。</note>
<note n="0111008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111008">「俱」，甲本無。</note>
<note n="0111009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0111009">「形」，甲本無。</note>
<note n="0112001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112001">「故」，乙本無。</note>
<note n="0112002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112002">「目」，乙本作「自」。</note>
<note n="0112003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112003">「香」，乙、丙、丁本作「者」。</note>
<note n="0112004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112004">「同」，丙本作「用」。</note>
<note n="0112005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112005">「考」，乙本作「者」。</note>
<note n="0112006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112006">「槃」，底本作「般」，甲本作「盤」，據乙、丙、丁本改。</note>
<note n="0112007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112007">「或」，丁本作「惑」。</note>
<note n="0112008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112008">「自調大士之所爲也」，底、甲、乙、丙、丁本無，據僧肇《註維摩詰經》補，見《大正藏》第38卷第383頁下。</note>
<note n="0112009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112009">「喩」，底、甲、乙本作「愈」，據丙丁本改。</note>
<note n="0112010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112010">「乃」，底、甲、乙、丙、丁本無，據僧肇《註維摩詰經》補，見《大正藏》第38卷第383頁下。</note>
<note n="0112011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0112011">「令」，底本作「今」，據甲、乙、丙、丁本改。</note>
<note n="0113001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113001">「熱」，丁本作「執」。</note>
<note n="0113002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113002">「炎」，甲本作「焰」。</note>
<note n="0113003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113003">「聲響」，乙本無。</note>
<note n="0113004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113004">「也」，甲本無。</note>
<note n="0113005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113005">「不」，丁本無。</note>
<note n="0113006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113006">「以悟幻人」，乙本無。</note>
<note n="0113007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113007">「陰」，底本作「陰界」，據甲、乙、丙、丁本刪。</note>
<note n="0113008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113008">「無」，甲本作「無有」。</note>
<note n="0113009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113009">「數」，甲本作「數也」。</note>
<note n="0113010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113010">「燋」，甲本作「蕉」。</note>
<note n="0113011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113011">「云」，底、乙、丙、丁本作「文」，據甲本改。</note>
<note n="0113012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0113012">「流，故」，乙本作「流」，丙本作「須」。</note>
<note n="0114001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114001">「也」，丁本無。</note>
<note n="0114002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114002">「得」，甲本作「德」。</note>
<note n="0114003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114003">「粗」，丁本作「粗惡」。</note>
<note n="0114004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114004">「也」，甲本無。</note>
<note n="0114005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114005">「槃」，甲本作「盤」，下同。</note>
<note n="0114006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114006">「因」，丙本作「洇」。</note>
<note n="0114007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114007">「初」，甲本無。</note>
<note n="0114008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0114008">「初」，乙本無。</note>
<note n="0115001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115001">「卽」，甲本作「卽行」。</note>
<note n="0115002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115002">「養人天」，乙本作「人天養」。</note>
<note n="0115003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115003">「熱」，丁本作「執」。</note>
<note n="0115004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115004">「也」，丙、丁本無。</note>
<note n="0115005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115005">「旣」，甲本作「已」。</note>
<note n="0115006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115006">「離」，甲本作「理」。</note>
<note n="0115007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115007">「也」，甲本無。</note>
<note n="0115008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115008">「也」，底本作「故」，丁本作「故也」，據甲、乙、丙本改。</note>
<note n="0115009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0115009">「壞」，底本作「懷」，據甲、乙、丙、丁本改。</note>
<note n="0116001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0116001">「壞」，底、乙、丙本作「懷」，據甲、丁本改。</note>
<note n="0116002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0116002">「無」，甲本作「無無」。</note>
<note n="0116003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0116003">「無」，丙本作「無無」。</note>
<note n="0116004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0116004">「也」，甲本無。</note>
<note n="0116005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0116005">「無相」，底本作「無想」，丁本作「旣相」，據甲、乙、丙本改。</note>
<note n="0117001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117001">「度」，乙本作「廣」。</note>
<note n="0117002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117002">「永」，丙本作「水」。</note>
<note n="0117003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117003">「含」，甲本作「合」。</note>
<note n="0117004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117004">「也」，甲本無。</note>
<note n="0117005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117005">「也」，甲本無。</note>
<note n="0117006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117006">「直」，丁本作「眞」。</note>
<note n="0117007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0117007">「直」，乙本作「眞」。</note>
<note n="0118001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118001">「趣」，甲本作「取」。</note>
<note n="0118002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118002">「雜」，底本作「離」，丙本作「親」，據甲、乙、丁本改。</note>
<note n="0118003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118003">「乘」，甲本作「乘行不雜二乘」。</note>
<note n="0118004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118004">「有所」，甲本作「所有」。</note>
<note n="0118005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118005">「也」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0118006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118006">「衆」，乙本作「衆生」。</note>
<note n="0118007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118007">「同歡」，丙本作「因觀」。</note>
<note n="0118008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118008">「悕」，甲本作「希」。</note>
<note n="0118009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118009">「也」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0118010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0118010">「平」，丁本作「乎」。</note>
<note n="0119001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0119001">「悕」，甲本作「希」。</note>
<note n="0119002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0119002">「弘」，乙本作「弘願」。</note>
<note n="0119003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0119003">「也」，丁本無。</note>
<note n="0119004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0119004">「云」，丁本無。</note>
<note n="0119005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0119005">「也」，甲本無。</note>
<note n="0120001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120001">「也」，甲本無。</note>
<note n="0120002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120002">「又解，萬善」，底本刪，據甲、乙、丙、丁本補。</note>
<note n="0120003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120003">「令」，甲本作「而」。</note>
<note n="0120004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120004">「問」，底本作「問曰」，據甲、乙、丙、丁本刪。</note>
<note n="0120005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120005">「二」，丙本無。</note>
<note n="0120006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0120006">「制」，甲、乙、丙、丁本作「判」。</note>
<note n="0121001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121001">「也」，底本作「也也」。</note>
<note n="0121002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121002">「善」，底本作「善爲」，據甲、乙、丙、丁本刪。</note>
<note n="0121003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121003">「曰」，乙本無。</note>
<note n="0121004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121004">「也」，底本作「曰」，據甲、乙、丙、丁本改。</note>
<note n="0121005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121005">「愛」，丁本作「受」。</note>
<note n="0121006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121006">「則」，乙本無。</note>
<note n="0121007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121007">「是」，丁本作「是本」。</note>
<note n="0121008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121008">「住」，乙本無。</note>
<note n="0121009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121009">「住」，丁本無。</note>
<note n="0121010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121010">「無」，底本作「爲」，據甲、乙、丙、丁本改。</note>
<note n="0121011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0121011">「倒」，丙、丁本作「到」。</note>
<note n="0122001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122001">「存於」，底本作「存」，據甲、乙、丁本補。</note>
<note n="0122002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122002">「乎」，甲本無。</note>
<note n="0122003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122003">「無明」，甲本無，丙本作「無則」。</note>
<note n="0122004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122004">「無」，丙本刪。</note>
<note n="0122005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122005">「法」，丁本無。</note>
<note n="0122006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122006">「末」，底、甲、乙、丙、丁本作「本」，據僧肇《註維摩詰經》改，見《大正藏》第38卷第386頁下。</note>
<note n="0122007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122007">「其」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0122008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122008">「種」，底本作「重」。</note>
<note n="0122009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122009">「料」，丁本作「斷」。</note>
<note n="0122010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122010">「簡」，底本作「間」，據甲本改。</note>
<note n="0122011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122011">「便」，甲、乙、丙、丁本作「使」。</note>
<note n="0122012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122012">「止」，底本作「正」，丁本無，據甲本改。</note>
<note n="0122013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0122013">「卽」，丙本無。</note>
<note n="0123001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123001">「無乘」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0123002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123002">「身」，丁本作「耳」。</note>
<note n="0123003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123003">「滅」，乙、丁本無。</note>
<note n="0123004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123004">「久」，底本作「文」，據甲、乙、丙、丁本改。</note>
<note n="0123005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123005">「脫」，甲、乙、丙、丁本無。</note>
<note n="0123006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123006">「議」，丙本作「議義」。</note>
<note n="0123007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123007">「所說」，乙本作「說所」。</note>
<note n="0123008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123008">「也」，甲本無。</note>
<note n="0123009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123009">「去」，丙本作「至」。</note>
<note n="0123010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123010">「辨」，甲本作「辦」。</note>
<note n="0123011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123011">「花」，甲本作「花之」。</note>
<note n="0123012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123012">「一切弟子神力去花……故使花若此」，乙本無。</note>
<note n="0123013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123013">「天」，丁本作「天女」。</note>
<note n="0123014" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0123014">「答」，底本作「答曰」，據甲、乙、丁本刪。</note>
<note n="0124001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124001">「法」，底本無，據甲、乙、丁本補。</note>
<note n="0124002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124002">「不如法之」，乙本無。</note>
<note n="0124003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124003">「出自仁」，底本作「自出人」，據甲、乙、丙、丁本改。</note>
<note n="0124004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124004">「無」，乙本無。</note>
<note n="0124005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124005">「戒」，甲、丙、丁本作「犯」，乙本作「戒犯」。</note>
<note n="0124006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124006">「律」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0124007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124007">「無漏」，乙本無。</note>
<note n="0124008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124008">「二」，乙本無。</note>
<note n="0124009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0124009">「意」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0125001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125001">「槃」，底本作「般」，據丙本改。</note>
<note n="0125002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125002">「異」，乙本作「理」。</note>
<note n="0125003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125003">「槃」，底本作「般」，據丙本改。</note>
<note n="0125004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125004">「病」，甲本作「疾」。</note>
<note n="0125005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125005">「止」，丙本作「正」。</note>
<note n="0125006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125006">「種」，底、甲、乙、丙本作「重」，據丁本改。</note>
<note n="0125007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125007">「辯」，甲本作「辦」。</note>
<note n="0125008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0125008">「天以聞」，乙本無。</note>
<note n="0126001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126001">「問」，甲、丙本作「答」。</note>
<note n="0126002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126002">「子」，甲本作「自」。</note>
<note n="0126003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126003">「如何」，甲本作「何如」。</note>
<note n="0126004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126004">「而」，乙本無。</note>
<note n="0126005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126005">「者」，丙本作「者何」。</note>
<note n="0126006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126006">「文字也」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0126007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0126007">「如」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0127001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127001">「癡」，乙本無。</note>
<note n="0127002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127002">「上慢」，甲本作「慢上」，乙、丁本作「慢者」。</note>
<note n="0127003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127003">「旣」，甲本作「已」。</note>
<note n="0127004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127004">「脫」，丙本作「解」。</note>
<note n="0127005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127005">「入」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0127006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127006">「法門」，底本作「問」，據甲、乙、丙、丁本改。</note>
<note n="0127007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127007">「證、不」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0127008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127008">「問」，丙本無。</note>
<note n="0127009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127009">「正」，甲本作「亡」。</note>
<note n="0127010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0127010">「門」，底、甲本作「問」，據乙、丙、丁本改。</note>
<note n="0128001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128001">「瞻蔔林，唯嗅瞻蔔」，乙本無。</note>
<note n="0128002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128002">「聞」，底本無，據甲、丙本補。</note>
<note n="0128003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128003">「聞」，甲本無，丙本刪。</note>
<note n="0128004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128004">「聲」，乙本無。</note>
<note n="0128005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128005">「一」，丁本無。</note>
<note n="0128006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0128006">「香」，丙本作「止乘」。</note>
<note n="0129001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129001">「聲」，乙本無。</note>
<note n="0129002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129002">「明」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0129003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129003">「此」，丙本無。</note>
<note n="0129004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129004">「尙」，甲本無。</note>
<note n="0129005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129005">「出」，底、甲、丙本作「出哉」，據乙、丁本刪。</note>
<note n="0129006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129006">「非」，乙本作「悲」。</note>
<note n="0129007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129007">「未」，甲本作「味」。</note>
<note n="0129008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129008">「未曾有難得之法。此四，明」，乙本無。</note>
<note n="0129009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129009">「晝」，底本作「盡」，據甲、丙本改。</note>
<note n="0129010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129010">「不」，乙本無。</note>
<note n="0129011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129011">「法」，乙本無。</note>
<note n="0129012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129012">「難得之法」，甲本無。</note>
<note n="0129013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129013">「樂」，乙本作「樂常」。</note>
<note n="0129014" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0129014">「聲」，乙本無。</note>
<note n="0130001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130001">「常」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0130002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130002">「賙」，丙本作「周」。</note>
<note n="0130003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130003">「乏」，甲、乙本作「之」。</note>
<note n="0130004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130004">「得」，甲本無。</note>
<note n="0130005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130005">「法」字下乙本衍「此室有四大寶藏，衆寶積滿，周窮濟乏，求得無盡，是爲六未曾有難得法」諸字。</note>
<note n="0130006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130006">「無量」，底、甲本無，據丙本補。</note>
<note n="0130007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130007">「諸」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0130008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130008">「士」，乙本作「土」。</note>
<note n="0130009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130009">「眞」，乙本作「乘」。</note>
<note n="0130010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130010">「常」，乙本作「光」。</note>
<note n="0130011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130011">「緣」，乙本無。</note>
<note n="0130012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130012">「表」，丙本無。</note>
<note n="0130013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130013">「盡」，丙本作「晝」。</note>
<note n="0130014" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0130014">「佛」，丙本無。</note>
<note n="0131001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131001">「弗」，丁本作「弗言」。</note>
<note n="0131002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131002">「誰」，乙本作「雖」。</note>
<note n="0131003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131003">「也」，丙本無。</note>
<note n="0131004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131004">「不轉」，乙本無。</note>
<note n="0131005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131005">「相」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0131006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131006">「無所轉也」，乙本作「也」。</note>
<note n="0131007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131007">「來」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0131008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131008">「人」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0131009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131009">「止」，乙本作「至」。</note>
<note n="0131010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131010">「相」，乙本作「於」。</note>
<note n="0131011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131011">「轉」，甲、丙本作「變」。</note>
<note n="0131012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0131012">「人」，甲本無。</note>
<note n="0132001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132001">「問」，乙本作「聞」。</note>
<note n="0132002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132002">「時」，甲本作「問」。</note>
<note n="0132003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132003">「令」，甲本無。</note>
<note n="0132004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132004">「令」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0132005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132005">「曰」，丙本作「言」。</note>
<note n="0132006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132006">「非」，乙本無。</note>
<note n="0132007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132007">「又」，甲本「有」。</note>
<note n="0132008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0132008">「非女」，乙本無。</note>
<note n="0133001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133001">「以」，丙本作「已」。</note>
<note n="0133002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133002">「說」，甲、乙、丙、丁本作「說諸」。</note>
<note n="0133003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133003">「復身而問也」，乙本無。</note>
<note n="0133004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133004">「在」，丁本無。</note>
<note n="0133005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133005">「許」，丙本作「計」。</note>
<note n="0133006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0133006">「業」，底本作「葉」，據甲、乙、丙、丁本改。</note>
<note n="0134001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0134001">「化所」，丁本作「所化」。</note>
<note n="0134002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0134002">「言」，乙本無。</note>
<note n="0134003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0134003">「其」，丙、丁本作「眞」。</note>
<note n="0134004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0134004">「道」，丁本無。</note>
<note n="0134005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0134005">「當得」，乙本無。</note>
<note n="0135001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135001">「此」，乙本無。</note>
<note n="0135002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135002">「問」，乙本無。</note>
<note n="0135003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135003">「而」，底、丙本無，據甲本補。</note>
<note n="0135004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135004">「佛」，丙本無。</note>
<note n="0135005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135005">「曾已」，甲本作「已曾」。</note>
<note n="0135006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135006">「淺」，乙本無。</note>
<note n="0135007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0135007">「生衆」，底本作「衆生」，據甲、丙本改。</note>
<note n="0136001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136001">「上」，丁本無。</note>
<note n="0136002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136002">「化」，丙本無。</note>
<note n="0136003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136003">「故」，甲本作「故也」。</note>
<note n="0136004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136004">「道」，丙本無。</note>
<note n="0136005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136005">「佛」，丙本無。</note>
<note n="0136006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136006">「道」，底、乙本無，據甲、丙、丁本補。</note>
<note n="0136007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136007">「屬」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0136008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136008">「也」，丁本無。</note>
<note n="0136009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136009">「爲得」，乙本無。</note>
<note n="0136010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136010">「通」，丙本無。</note>
<note n="0136011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136011">「通」，底本作「道」，據甲、乙、丙、丁本改。</note>
<note n="0136012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136012">「非」，乙本無。</note>
<note n="0136013" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136013">「道」，乙本無。</note>
<note n="0136014" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136014">「道，非道爲」，乙本無。</note>
<note n="0136015" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136015">「起」，丙、丁本作「赴」。</note>
<note n="0136016" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0136016">「不以道爲道」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0137001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137001">「齊」，乙本無。</note>
<note n="0137002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137002">「平」，丙本作「乎」。</note>
<note n="0137003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137003">「漢」，底本作「漠」，據甲、乙、丙、丁本改。</note>
<note n="0137004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137004">「夫」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0137005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137005">「沖」，乙本作「中」。</note>
<note n="0137006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137006">「虛」，底、乙、丁本作「虛沖」，據甲、丙本刪。</note>
<note n="0137007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137007">「謂」，甲本作「以」。</note>
<note n="0137008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137008">「皆」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0137009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0137009">「生」，甲、乙、丙、丁本作「生也」。</note>
<note n="0138001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138001">「愚」，甲本作「遇」。</note>
<note n="0138002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138002">「三」，乙本無。</note>
<note n="0138003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138003">「懼」，甲本作「慳」。</note>
<note n="0138004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138004">「而」，甲本無。</note>
<note n="0138005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138005">「下」，乙本作「不」。</note>
<note n="0138006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138006">「也」，底、乙、丙、丁本無，據甲本補。</note>
<note n="0138007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0138007">「聲」，乙本無。</note>
<note n="0139001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139001">「姓」，丙本作「性」。</note>
<note n="0139002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139002">「殖」，丙本作「<g ref="#CB21723">󵓛</g>」。</note>
<note n="0139003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139003">「羸」，乙本無。</note>
<note n="0139004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139004">「姝」，甲、乙、丁本作「殊」。</note>
<note n="0139005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139005">「病」，甲本作「宿」，乙、丙本作「病死」。</note>
<note n="0139006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139006">「越」，底本作「超」，據甲、乙、丙、丁本改。</note>
<note n="0139007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0139007">「可」，乙本無。</note>
<note n="0140001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140001">「正濟，外道名」，乙本無。</note>
<note n="0140002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140002">「悟」，丁本作「語」。</note>
<note n="0140003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140003">「增」，丙本作「憎」。</note>
<note n="0140004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140004">「知」，乙本無。</note>
<note n="0140005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140005">「而邪」，乙、丙本無。</note>
<note n="0140006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140006">「異」，丙本無。</note>
<note n="0140007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0140007">「門」，丙本作「問」。</note>
<note n="0141001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141001">「初」，丙本作「劫」。</note>
<note n="0141002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141002">「處」，乙本下衍「初禪二識住二禪三識」諸字。</note>
<note n="0141003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141003">「住」，甲本作「住處」。</note>
<note n="0141004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141004">「無」，丁本作「惱患無」。</note>
<note n="0141005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141005">「壞」，底本作「懷」，據甲、乙、丙、丁本改。</note>
<note n="0141006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141006">「壞」，甲本作「懷」。</note>
<note n="0141007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141007">「壞」，甲本作「懷」。</note>
<note n="0141008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141008">「壞」，甲、乙本作「懷」。</note>
<note n="0141009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141009">「地」，底、乙本作「他」，據甲、丙、丁本改。</note>
<note n="0141010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141010">「憎」，甲、丙本作「增」。</note>
<note n="0141011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0141011">「義云：九結也」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0142001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142001">「二」，乙、丙本作「此」。</note>
<note n="0142002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142002">「生」，底、甲、乙、丙、丁本作「力」，據《註維摩詰經》改，見《大正藏》第38卷第392頁上。</note>
<note n="0142003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142003">「大」，底、甲、乙、丙、丁本作「人」，據《註維摩詰經》改，見《大正藏》第38卷第392頁上。</note>
<note n="0142004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142004">「也」，乙、丙本無。</note>
<note n="0142005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142005">「悟始」，丙本作「始悟」。</note>
<note n="0142006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142006">「生」，乙、丙本無。</note>
<note n="0142007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142007">「也」，底、甲、乙、丙本無，據丁本補。</note>
<note n="0142008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142008">「次」，甲本作「欲」。</note>
<note n="0142009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142009">「初」，乙、丙本無。</note>
<note n="0142010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142010">「求悟，悟則在生死」，乙本無。</note>
<note n="0142011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0142011">「生」，甲本作「生生」。</note>
<note n="0143001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143001">「喩」，甲本作「喩也」。</note>
<note n="0143002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143002">「得生」，甲本作「能生」，乙本作「得」。</note>
<note n="0143003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143003">「見」，甲本無。</note>
<note n="0143004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143004">「是」，乙本作「立是」。</note>
<note n="0143005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143005">「寶」，甲、乙、丙本無。</note>
<note n="0143006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143006">「誠」，乙本作「滅」。</note>
<note n="0143007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143007">「反」，乙、丙本無。</note>
<note n="0143008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0143008">「文殊」，乙、丙本作「<name role="" type="person">文殊師利</name>」。</note>
<note n="0144001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144001">「永」，乙本作「求」。</note>
<note n="0144002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144002">「士」，乙本作「士事」。</note>
<note n="0144003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144003">「提」，甲、乙、丙本作「薩」。</note>
<note n="0144004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144004">「於」，甲、乙、丙本作「故於」。</note>
<note n="0144005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144005">「珍」，甲本作「珠」。</note>
<note n="0144006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144006">「世尊往昔說法……不求自得」，參見《大正藏》第9卷16頁中，文字略有不同。</note>
<note n="0144007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144007">「想」，甲本作「相」。</note>
<note n="0144008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144008">「永」，乙本作「求」。</note>
<note n="0144009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0144009">「永」，乙本作「求」。</note>
<note n="0145001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145001">「畏」，甲本作「礙」。</note>
<note n="0145002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145002">「二」，乙本無。</note>
<note n="0145003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145003">「眷」，乙本作「春」。</note>
<note n="0145004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145004">「奴」，乙本作「好」。</note>
<note n="0145005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145005">「車」，乙本作「吏」。</note>
<note n="0145006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145006">「眷」，乙本作「春」。</note>
<note n="0145007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145007">「上」，甲本作「生」。</note>
<note n="0145008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145008">「所」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0145009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145009">「眷」，乙本作「春」。</note>
<note n="0145010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145010">「偈」，甲本作「竭」。</note>
<note n="0145011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0145011">「眷」，乙本作「春」。</note>
<note n="0146001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0146001">「悲」，底、甲、乙、丙、丁本作「戀」，據《註維摩詰經》改，見《大正藏》第38卷第393頁中。</note>
<note n="0146002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0146002">「情」，底、乙、丙、丁本作「性」，據甲本改。</note>
<note n="0146003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0146003">「子」，底、甲本無，據乙、丙、丁本補。</note>
<note n="0146004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0146004">「也」，甲本無。</note>
<note n="0146005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0146005">「舍」，丙本作「捨」。</note>
<note n="0147001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147001">「意」，甲本作「竟」。</note>
<note n="0147002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147002">「總」，甲本作「物」。</note>
<note n="0147003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147003">「解」，甲本作「解脫」。</note>
<note n="0147004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147004">「熱」，甲本作「執」。</note>
<note n="0147005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147005">「八」，甲本作「嚴八」。</note>
<note n="0147006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0147006">「積」，甲本作「卽」。</note>
<note n="0148001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148001">「多」，甲本無。</note>
<note n="0148002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148002">「身心」，甲、丙本作「眞身」。</note>
<note n="0148003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148003">「也」，丙本無。</note>
<note n="0148004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148004">「身戒」，甲本作「身戒身戒」。</note>
<note n="0148005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148005">「賊」，甲本作「賤」。</note>
<note n="0148006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0148006">「與」，丙本作「以」。</note>
<note n="0149001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149001">「淨」，底、甲、乙、丙、丁本無，據文意補。</note>
<note n="0149002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149002">「化」，丙本無。</note>
<note n="0149003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149003">「二」，底、甲、乙、丙、丁本無，據文意補。</note>
<note n="0149004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149004">「死」，甲本無。</note>
<note n="0149005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149005">「動」，底本作「種」，據甲、乙、丙、丁本改。</note>
<note n="0149006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0149006">「後」，甲、丙本作「復」。</note>
<note n="0150001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150001">「服」，底、乙本作「復」，據甲、丙、丁本改。</note>
<note n="0150002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150002">「四」，丙本無。</note>
<note n="0150003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150003">「刀」，丙本作「力」。</note>
<note n="0150004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150004">「加」，丙本作「迦」。</note>
<note n="0150005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150005">「惱」，甲本無。</note>
<note n="0150006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150006">「謂」，甲本作「爲」。</note>
<note n="0150007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0150007">「爲」，底、校本作「雨」，據僧肇《注維摩詰經》卷第7改，見《大正藏》第38卷第396頁上。</note>
<note n="0151001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0151001">「鉤」，底本作「勾」，據甲、乙、丙、丁本改。</note>
<note n="0151002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0151002">「爲」，甲本無。</note>
<note n="0151003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0151003">「無」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0152001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152001">「已」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0152002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152002">「今欲」，甲本作「今」，丙本作「令欲」。</note>
<note n="0152003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152003">「有」，甲本作「又」。</note>
<note n="0152004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152004">「二法」，丙本無。</note>
<note n="0152005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152005">「實立」，丙本無。</note>
<note n="0152006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152006">「是」，底本作「爲」，據甲、乙、丙、丁本改。</note>
<note n="0152007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152007">「返」，底、甲、乙、丙、丁本作「反」，同「返」。</note>
<note n="0152008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152008">「甚」，甲本作「堪」。</note>
<note n="0152009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0152009">「德」，甲本作「得」。</note>
<note n="0153001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153001">「知」，甲本作「如」。</note>
<note n="0153002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153002">「下」，甲本作「不」。</note>
<note n="0153003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153003">「皆」，底、甲、乙、丙、丁本無，據《註維摩詰經》改，見《大正藏》第38卷第397頁上。</note>
<note n="0153004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153004">「不受」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0153005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153005">「性」，甲本作「情」。</note>
<note n="0153006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153006">「是」，底本作「見」，據甲、乙、丙、丁本改。</note>
<note n="0153007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0153007">「見」，底本作「不」，據甲、乙、丙、丁本改。</note>
<note n="0154001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154001">「無動」，丙本無。</note>
<note n="0154002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154002">「相」，底本作「想」，據甲、乙、丙、丁本改。</note>
<note n="0154003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154003">「者」，甲本作「者言」。</note>
<note n="0154004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154004">「臂」，甲本作「譬」。</note>
<note n="0154005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154005">「臂」，甲本作「譬」。</note>
<note n="0154006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0154006">「不」，甲本作「不不」。</note>
<note n="0155001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155001">「則」，甲本無。</note>
<note n="0155002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155002">「二」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0155003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155003">「平」，甲、丙本無。</note>
<note n="0155004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155004">「流」，甲本無。</note>
<note n="0155005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155005">「直」，丙本作「眞」。</note>
<note n="0155006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155006">「故」，丙本無。</note>
<note n="0155007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155007">「二」，甲本作三。</note>
<note n="0155008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155008">「卽」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0155009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155009">「間」，底、乙、丁本無，據甲、丙本補。</note>
<note n="0155010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0155010">「無入」，甲本無。</note>
<note n="0156001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156001">「世」，丙本無。</note>
<note n="0156002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156002">「妄」，甲本無。</note>
<note n="0156003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156003">「縛」，甲本作「傅」。</note>
<note n="0156004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156004">「故」，丙本無。</note>
<note n="0156005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156005">「不盡」，甲本無。</note>
<note n="0156006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156006">「無」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0156007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156007">「者」，甲本無。</note>
<note n="0156008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156008">「待」，甲本作「侍」。</note>
<note n="0156009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0156009">「故」，丙本無。</note>
<note n="0157001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157001">「中」，丙本作「中如」。</note>
<note n="0157002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157002">「異」，底本作「相」，據甲、乙、丙、丁本補。</note>
<note n="0157003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157003">「是」，甲本無。</note>
<note n="0157004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157004">「際」，丁本作「際際」。</note>
<note n="0157005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157005">「性」，甲本作「法」。</note>
<note n="0157006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0157006">「進」，丙本作「集」。</note>
<note n="0158001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0158001">「昧」，甲本作「昧不」。</note>
<note n="0158002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0158002">「身，佛」，底本作「佛，身」，據甲、乙、丙、丁本改。</note>
<note n="0158003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0158003">「迹」，底本作「著」，據甲、乙、丙、丁本改。</note>
<note n="0158004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0158004">「入」，底本作「土」，據甲、乙、丙、丁本改。</note>
<note n="0159001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159001">「則」，甲本作「卽」。</note>
<note n="0159002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159002">「動」，底本作「種」，據甲、乙、丙、丁本改。</note>
<note n="0159003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159003">「動」，底本無，據甲、丙本補。</note>
<note n="0159004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159004">「行」，乙、丁本作「行離動爲行」。</note>
<note n="0159005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159005">「動」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0159006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159006">「則」，甲本作「卽」。</note>
<note n="0159007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159007">「於」，甲本作「有」。</note>
<note n="0159008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159008">「得」，底本作「取」，據甲、乙、丙、丁本改。</note>
<note n="0159009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0159009">「有」，甲本作「爲」。</note>
<note n="0160001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160001">「想」，甲、丙、丁本作「相」。</note>
<note n="0160002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160002">「無」，甲本無。</note>
<note n="0160003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160003">「縛」，底本作「解」，據甲、乙、丙、丁本改。</note>
<note n="0160004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160004">「王」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0160005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160005">「眼」，甲本無。</note>
<note n="0160006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0160006">「文殊」，甲本作「<name role="" type="person">文殊師利</name>」。</note>
<note n="0161001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161001">「示」，甲本作「爾」。</note>
<note n="0161002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161002">「門」，甲本作「問」。</note>
<note n="0161003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161003">「二」，甲本無。</note>
<note n="0161004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161004">「言」，底本無，據甲、乙、丙、丁本補。</note>
<note n="0161005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161005">「靜」，甲本作「靜名」。</note>
<note n="0161006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161006">「詰」，丙本作「諸」。</note>
<note n="0161007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161007">「言」，甲本無。</note>
<note n="0161008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161008">「於」，底、校本無，據《註維摩詰經》補，見《大正藏》第38卷第399頁下。</note>
<note n="0161009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0161009">「待」，甲本作「侍」。</note>
<note n="0162001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162001">「益」，甲本至此止。</note>
<note n="0162002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162002">「佛」，底本無，據乙、丙、丁本補。</note>
<note n="0162003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162003">「以」，底本無，據乙、丙、丁本補。</note>
<note n="0162004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162004">「大」，底本無，據乙、丙、丁本補。</note>
<note n="0162005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162005">「身」，丙、丁本作「身也」。</note>
<note n="0162006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0162006">「誡」，丁本作「滅」。</note>
<note n="0163001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163001">「淨」，丙本作「法」。</note>
<note n="0163002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163002">「出入」，丙、丁本作「入出」。</note>
<note n="0163003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163003">「唯」，底、校本作「維」，據《註維摩詰經》改，見《大正藏》第38卷第400頁上。</note>
<note n="0163004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163004">「睹」，乙本作「都」，丁本作「都睹」。</note>
<note n="0163005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163005">「期」，底本作「其」，乙本作「斯」，據丙、丁本改。</note>
<note n="0163006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163006">「此」，丙本無。</note>
<note n="0163007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0163007">「現」，底本作「睹」，據乙、丙、丁本改。</note>
<note n="0164001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164001">「皆」，底本無，據乙、丙、丁本補。</note>
<note n="0164002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164002">「者」，底、乙本無，據丙、丁本補。</note>
<note n="0164003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164003">「也」，乙、丙、丁本無。</note>
<note n="0164004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164004">北新1274至此止。</note>
<note n="0164005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164005">北1143自此始。</note>
<note n="0164006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164006">「睹」，丁本作「都」。</note>
<note n="0164007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164007">「二」，丁本作「二乘」。</note>
<note n="0164008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0164008">「彼」，丙本無。</note>
<note n="0165001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165001">「卑」，丁本作「界」。</note>
<note n="0165002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165002">「初」，底本作「初禮」，據乙、丙、丁本刪。</note>
<note n="0165003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165003">「到」，丙本無。</note>
<note n="0165004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165004">「並」，丙本作「普」。</note>
<note n="0165005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165005">「處」，丙、丁本作「許」。</note>
<note n="0165006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165006">「問」，底本無，據乙、丙、丁本補。</note>
<note n="0165007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0165007">「大」，丙本無。</note>
<note n="0166001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0166001">「第」，底本無，據乙、丙、丁本補。</note>
<note n="0166002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0166002">「姓」，丁本作「性」。</note>
<note n="0166003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0166003">「尼」，丙本無。</note>
<note n="0166004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0166004">「聞」，丙本無。</note>
<note n="0167001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0167001">「汝」，丙本作「汝身」。</note>
<note n="0167002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0167002">「者」，底、乙、丁本作「道」，據丙本改。</note>
<note n="0167003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0167003">「莫」，丙本無。</note>
<note n="0167004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0167004">「快」，底本作「決」，據乙、丙、丁本改。</note>
<note n="0168001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0168001">「熏」，底本作「重」，據乙、丙、丁本改。</note>
<note n="0168002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0168002">「量」，丁本無。</note>
<note n="0168003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0168003">「盡」，底本作「量」，據乙、丙、丁本改。</note>
<note n="0169001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0169001">「是」，底本作「盡」，據乙、丙、丁本改。</note>
<note n="0169002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0169002">「快」，丙本作「決」。</note>
<note n="0169003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0169003">「作化」，底、丙本作「化作」，據乙、丁本。</note>
<note n="0169004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0169004">「如」，丁本無。</note>
<note n="0170001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0170001">「又」，丁本作「文」。</note>
<note n="0170002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0170002">「終」，丙、丁本作「終生」。</note>
<note n="0170003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0170003">「卽」，丁本無。</note>
<note n="0171001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0171001">「得」，丁本無。</note>
<note n="0171002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0171002">「明」，底本作「相」，據乙、丙、丁本改。</note>
<note n="0171003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0171003">「名犯。開故」，丁本無。</note>
<note n="0171004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0171004">「也」，丙本無。</note>
<note n="0172001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172001">「贊」，底本作「諸」，據乙、丙本改。</note>
<note n="0172002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172002">「贊述。文二，此初」，丁本無。</note>
<note n="0172003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172003">「佛」，底本無，據乙、丙、丁本補。</note>
<note n="0172004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172004">「迹有參差」，丙本無。</note>
<note n="0172005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172005">「深」，丁本作「多」。</note>
<note n="0172006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172006">「德」，底本作「得」，乙本作「得德」，據丙、丁本改。</note>
<note n="0172007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0172007">「釋」，底本無，據乙、丙、丁本補。</note>
<note n="0173001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0173001">「問」，底本作「聞」，據乙、丙、丁本改。</note>
<note n="0173002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0173002">「衆」，丁本無。</note>
<note n="0173003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0173003">「也」，丁本無。</note>
<note n="0174001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0174001">「則」，底本刪，據乙、丙、丁本保留。</note>
<note n="0174002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0174002">「則」，底本無，據乙、丙、丁本補。</note>
<note n="0174003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0174003">「行」，丁本作「得」。</note>
<note n="0174004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0174004">「目」，丙本作「自」。</note>
<note n="0175001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175001">「斯」，乙、丙、丁本作「期」。</note>
<note n="0175002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175002">「之」，丙本無。</note>
<note n="0175003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175003">「遣」，乙、丁本作「遣遣」。</note>
<note n="0175004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175004">「化」，底本作「禮」，據乙、丙、丁本改。</note>
<note n="0175005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175005">「侍」，底本作「待」，據乙、丙、丁本。</note>
<note n="0175006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175006">「語」，丙本無。</note>
<note n="0175007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0175007">「神」，底本無，據乙、丙、丁本補。</note>
<note n="0176001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0176001">「座」，底本作「坐」，據乙、丙、丁本改。</note>
<note n="0176002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0176002">「座」，底本作「坐」，據乙、丙、丁本改。</note>
<note n="0176003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0176003">「必結」，丙本無。</note>
<note n="0176004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0176004">「慰」，底本無，據乙、丙、丁本補。</note>
<note n="0177001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0177001">「令」，底本作「今」，據乙、丙、丁本改。</note>
<note n="0177002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0177002">「處」，底本作「應」，據乙、丙、丁本改。</note>
<note n="0177003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0177003">「力」，丙本無。</note>
<note n="0177004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0177004">「此」，丙本無。</note>
<note n="0178001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0178001">「知」，丙作「知一」。</note>
<note n="0178002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0178002">「人」，底本無，據乙、丙、丁本補。</note>
<note n="0178003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0178003">「初」，丙本作「袧」。</note>
<note n="0178004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0178004">「有」，底、丙本作「又」，據乙、丁本改。</note>
<note n="0178005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0178005">「菩薩」，丙作「菩提」。</note>
<note n="0179001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179001">「密」，丙作「蜜」。</note>
<note n="0179002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179002">「作」，丁本無。</note>
<note n="0179003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179003">「有」，丁本無。</note>
<note n="0179004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179004">「爾」，丙作「企」。</note>
<note n="0179005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179005">「而」，底本作「如」。丙作「而」。</note>
<note n="0179006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179006">「比」，丁本作「化」。</note>
<note n="0179007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0179007">「人」，丙、丁本無。</note>
<note n="0180001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0180001">「園林以眼根通道」，丁本無。</note>
<note n="0180002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0180002">「爲」，乙、丙、丁本作「故爲」。</note>
<note n="0181001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181001">「情」，乙、丙、丁本作「情慾」。</note>
<note n="0181002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181002">「或」，丙本作惑。</note>
<note n="0181003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181003">「或」，丙本作惑。</note>
<note n="0181004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181004">「或」，丙本作惑。</note>
<note n="0181005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181005">「或」，丙本作惑。</note>
<note n="0181006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181006">「以」，乙、丙、丁本無。</note>
<note n="0181007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181007">「諸」，底本作「語」，據丙、丁本改。</note>
<note n="0181008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181008">「佛」，丙、丁本無。</note>
<note n="0181009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181009">「好」，丙、丁本作「妙」。</note>
<note n="0181010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181010">「生」，底本作「土」，據乙、丙、丁本改。</note>
<note n="0181011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181011">「耳」，丙本作「身」。</note>
<note n="0181012" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0181012">「干」，丙作「干耳」。</note>
<note n="0182001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182001">「空」，丙作「地」。</note>
<note n="0182002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182002">「干」，丙作「千」。</note>
<note n="0182003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182003">「周」，底、丙本作「同」。</note>
<note n="0182004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182004">「言」，乙、丙、丁本作「云」。</note>
<note n="0182005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182005">「覺」，丙本作「覺也」。</note>
<note n="0182006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0182006">「若我」，丙本作「我若」。</note>
<note n="0183001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0183001">「言」，底本無，據乙、丙本補。</note>
<note n="0183002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0183002">「勸」，丙、丁本作「勸人」。</note>
<note n="0183003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0183003">「間」，底本作「聞」，據乙、丙、丁本改。</note>
<note n="0183004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0183004">「想」，丁本作「相」。</note>
<note n="0183005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0183005">「士」，丙、丁本無。</note>
<note n="0184001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184001">「土」，乙、丙、丁本作「國」。</note>
<note n="0184002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184002">「謂」，丙、丁本作「爲」。</note>
<note n="0184003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184003">「僞」，乙、丙、丁本作「爲」。</note>
<note n="0184004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184004">「謂」，底本作「爲」，據丙、丁本改。</note>
<note n="0184005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184005">「科次」，丙本作「料決」，丁本作「料」。</note>
<note n="0184006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0184006">「倦」，底、丙本作「惓」，據文意改。</note>
<note n="0185001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0185001">「其」，底本作「斯」，據乙、丙、丁本改。</note>
<note n="0185002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0185002">「已」，丙、丁本作「以」。</note>
<note n="0185003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0185003">「觀」，乙、丙、丁本作「觀也」。</note>
<note n="0186001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186001">「波」，丙本作「彼」。</note>
<note n="0186002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186002">「波」，丙本作「彼」。</note>
<note n="0186003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186003">「因」，丙、丁本作「賊」。</note>
<note n="0186004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186004">「精」，底本作「積」，據乙、丙、丁本改。</note>
<note n="0186005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186005">「相」，底本作「想」，據乙、丙、丁本改。</note>
<note n="0186006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186006">「世」，丙、丁本作「世間」。</note>
<note n="0186007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0186007">「壞」，丁本作「懷」。</note>
<note n="0187001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187001">「壞」，丙、丁本作「懷」。</note>
<note n="0187002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187002">「忘」，底本作「妄」，據丁本改。</note>
<note n="0187003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187003">「密」，丙本作「蜜」。</note>
<note n="0187004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187004">「音」，丁本作「意」。</note>
<note n="0187005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187005">「云」，丙本作「之」。</note>
<note n="0187006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187006">「密」，丙本作「蜜」。</note>
<note n="0187007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187007">「無」，丙本作「天」。</note>
<note n="0187008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187008">「深」，底本作「除」，據乙、丙、丁本改。</note>
<note n="0187009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0187009">「導」，丁本無。</note>
<note n="0188001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188001">「壞」，丙本作「懷」。</note>
<note n="0188002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188002">「廢」，丙、丁本作「慶」。</note>
<note n="0188003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188003">「相」，底本作「想」，據乙、丙、丁本改。</note>
<note n="0188004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188004">「無起者」，丁本無。</note>
<note n="0188005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188005">「倒」，丙本作「例」。</note>
<note n="0188006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188006">「苦」，丙本作「菩薩」。</note>
<note n="0188007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188007">「倒」，丙、丁本作「例」。</note>
<note n="0188008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0188008">「喧」，底、乙、丙本作「暄」，據文意改。</note>
<note n="0189001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189001">「諸」，底本作「之」，據乙、丙、丁本改。</note>
<note n="0189002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189002">「行」，底本作「生」，據乙、丙、丁本改。</note>
<note n="0189003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189003">「性」，丙、丁本作「情」。</note>
<note n="0189004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189004">「牢」，丙本作「勞」。</note>
<note n="0189005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189005">「法，是」，底本作「行」，據乙、丙、丁本改。</note>
<note n="0189006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189006">「法」，乙本無。</note>
<note n="0189007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189007">「爲」，底本無，據乙、丙、丁本補。</note>
<note n="0189008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189008">「直」，丙本作「眞」。</note>
<note n="0189009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189009">「行」，丙本無。</note>
<note n="0189010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0189010">「明」，底本作「相」，據乙、丙、丁本改。</note>
<note n="0190001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190001">「知」，丙本作「之」。</note>
<note n="0190002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190002">「病」，丁本無。</note>
<note n="0190003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190003">「病」，丙本作「病爲」。</note>
<note n="0190004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190004">「士」，丙本作「爭」。</note>
<note n="0190005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190005">「法」，丙本無。</note>
<note n="0190006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0190006">「道」，丁本無。</note>
<note n="0191001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191001">「佛」，丙本作「佛而」。</note>
<note n="0191002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191002">「亡」，丙本作「云」。</note>
<note n="0191003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191003">「之」，底本作「覺」，據乙、丙、丁本改。</note>
<note n="0191004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191004">「以」，丙、丁本無。</note>
<note n="0191005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191005">「失」，丙本無。</note>
<note n="0191006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0191006">「僞者同僞」，丙本無。</note>
<note n="0192001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192001">「色」，丙本無。</note>
<note n="0192002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192002">「非」，丙本無。</note>
<note n="0192003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192003">「之」，丙、丁本作「之情」。</note>
<note n="0192004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192004">「太」，丙本作「大」。</note>
<note n="0192005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192005">「岸」，底本無，據乙、丙、丁本補。</note>
<note n="0192006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192006">「相」，丙本作「相太」。</note>
<note n="0192007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192007">「泯」，丙、丁本作「滅」。</note>
<note n="0192008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0192008">「不以此」，丙、丁本無。</note>
<note n="0193001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0193001">「能」，丁本作「能滅」。</note>
<note n="0193002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0193002">「實」，丙本作「眞」。</note>
<note n="0193003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0193003">「相」，丙、丁本作「無」。</note>
<note n="0193004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0193004">「於」，底本作「相」，據乙、丙、丁本改。</note>
<note n="0194001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194001">「與」，底本作「有」，據乙、丙、丁本改。</note>
<note n="0194002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194002">「泊」，丙、丁本作「怕」。</note>
<note n="0194003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194003">「迹」，丙、丁本作「陸」。</note>
<note n="0194004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194004">「沒」，丁本作「滅」。</note>
<note n="0194005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194005">「義」，底本無，據乙、丙、丁本補。</note>
<note n="0194006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0194006">「義」，底本無，據乙、丙、丁本補。</note>
<note n="0195001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0195001">「今」，丙、丁本無。</note>
<note n="0195002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0195002">「成」，丙本作「咸」。</note>
<note n="0195003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0195003">「若」，丁本作「若觀」。</note>
<note n="0195004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0195004">「我」，僧肇《注維摩詰經》作「何」，見《大正藏》第38卷第412頁下。</note>
<note n="0196001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0196001">「敗壞」，丙本作「懷敗」，丁本作「壞敗」。</note>
<note n="0196002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0196002">「應」，丙本作「摩」。</note>
<note n="0197001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197001">「無」，底、乙、丙、丁本作「不」，據上下文意及《大正藏》改。</note>
<note n="0197002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197002">「令」，丙本作「今」。</note>
<note n="0197003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197003">「所」，底本作「心」，據乙、丙、丁本改。</note>
<note n="0197004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197004">「淨名」，底本無，據乙、丙、丁本補。</note>
<note n="0197005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197005">「從」，丁本無。</note>
<note n="0197006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0197006">「閻」，丙本作「闇」。</note>
<note n="0198001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0198001">「凌」，丙、丁本作「陵」。</note>
<note n="0198002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0198002">「戲遊」，丙本作「遊戲」。</note>
<note n="0198003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0198003">「土」，丙本作「至」。</note>
<note n="0198004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0198004">「返」，丙本作「反」。</note>
<note n="0198005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0198005">「神」，丙、丁本作「大」。</note>
<note n="0199001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0199001">「入」，丙本無。</note>
<note n="0199002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0199002">「佛」，底本無，據乙、丙、丁本補。</note>
<note n="0199003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0199003">「世」，丙本無，丁本作「界」。</note>
<note n="0199004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0199004">「等」，底本無，據乙、丙、丁本補。</note>
<note n="0200001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200001">「下」，乙本無。</note>
<note n="0200002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200002">「聞」，底本無，據乙、丙、丁本補。</note>
<note n="0200003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200003">「聞」，底本無，據丙、丁本補。</note>
<note n="0200004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200004">「値」，丙本作「俱」。</note>
<note n="0200005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200005">「於」，底本作「于于」，據乙、丙、丁本刪。</note>
<note n="0200006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0200006">「持」，丙本作「侍」。</note>
<note n="0201001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201001">「此」，丙、丁本無。</note>
<note n="0201002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201002">「議」，丙本作「儀」。</note>
<note n="0201003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201003">「弘經」，乙本無。</note>
<note n="0201004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201004">「益」，底本作「盡」，據乙、丙、丁本改。</note>
<note n="0201005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201005">「方」，丙本作「萬」。</note>
<note n="0201006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201006">「包」，丁本作「色」。</note>
<note n="0201007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0201007">「微」，丙、丁本作「徹」。</note>
<note n="0202001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202001">「冥」，丙、丁本作「莫」。</note>
<note n="0202002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202002">「之」，底本作「人」，乙本作「又持」，據丙、丁本改。</note>
<note n="0202003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202003">「吾」，丙、丁本作「五」。</note>
<note n="0202004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202004">「行本，所以誓修。」至「此經廣說過去」，乙本無。</note>
<note n="0202005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202005">「深」，底本作「塗」，據乙、丙、丁本改。</note>
<note n="0202006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0202006">「若」，丙、丁本作「或」。</note>
<note n="0203001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203001">「問」，丙、丁本作「聞」。</note>
<note n="0203002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203002">「至」，底、乙、丙、丁本作「之」據《註維摩詰經》改，見《大正藏》第38卷第414頁下。</note>
<note n="0203003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203003">「優」，丙、丁本作「優義」。</note>
<note n="0203004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203004">「養」，丙、丁本作「於」。</note>
<note n="0203005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203005">「時，世」，底、乙本作「是時」，據丙本改。</note>
<note n="0203006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0203006">「劫曰莊嚴」，丁本無。</note>
<note n="0204001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204001">「直」，丙本作「眞」。</note>
<note n="0204002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204002">「道」，丙本作「遒」。</note>
<note n="0204003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204003">「佛」，丙本無。</note>
<note n="0204004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204004">「健」，丙本作「楗」。</note>
<note n="0204005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204005">「像寶」，丁本無。</note>
<note n="0204006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204006">按：臣寶、兵神寶，在七寶中實爲一寶。</note>
<note n="0204007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204007">「此」，丙本無。</note>
<note n="0204008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0204008">「坐」，丙本無。</note>
<note n="0205001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205001">「空」，丙本作「定」。</note>
<note n="0205002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205002">「之」，丙、丁本無。</note>
<note n="0205003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205003">「六，示」，乙、丙、丁本作「下六」。</note>
<note n="0205004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205004">「體」，底本作「身」，據乙、丙、丁本改。</note>
<note n="0205005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205005">「明」，底本無，據乙、丙、丁本補。</note>
<note n="0205006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0205006">「尼」，底、乙本無，據丙、丁本補。</note>
<note n="0206001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0206001">「非」，丙本作「非名」。</note>
<note n="0206002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0206002">「乘」，底、乙、丙、丁本作「業」，據《註維摩詰經》改，見《大正藏》第38卷第415頁下。</note>
<note n="0206003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0206003">「廣」，乙、丙、丁本作「演」。</note>
<note n="0206004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0206004">「壽」，丙、丁本作「壽者」。</note>
<note n="0207001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207001">「道法身果」，丙、丁本無。</note>
<note n="0207002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207002">「救」，底本作「滅」，據乙、丙、丁本改。</note>
<note n="0207003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207003">「者」，丁本無。</note>
<note n="0207004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207004">「權」，丙本作「摧」。</note>
<note n="0207005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207005">「三世」，底本作「世界」，據乙、丙、丁本改。</note>
<note n="0207006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207006">「雖」，丙本無。</note>
<note n="0207007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207007">「差」，丙、丁本作「差也」。</note>
<note n="0207008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207008">「說」，丙本作「脫」。</note>
<note n="0207009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0207009">「法」，丙、丁本無。</note>
<note n="0208001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208001">「除邪執」，乙本作「邪除執」，丙、丁本作「除邪報」。</note>
<note n="0208002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208002">「簡」，底本作「間」，乙本作「以間」，據丙、丁本改。</note>
<note n="0208003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208003">「執」，底本無，據乙、丙、丁本補。</note>
<note n="0208004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208004">「文」，乙、丙本作「又」。</note>
<note n="0208005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208005">「依」，丙、丁本作「依於」。</note>
<note n="0208006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208006">「簡」，丙本作「間」。</note>
<note n="0208007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0208007">「者」，底、校本無，據文意補。</note>
<note n="0209001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209001">「從緣而有」，底本無，據乙、丙、丁本補。</note>
<note n="0209002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209002">「歸」，底本作「從」，據乙、丙、丁本改。</note>
<note n="0209003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209003">「滅」，乙本無。</note>
<note n="0209004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209004">「生」，底本無，據乙、丙、丁本補。</note>
<note n="0209005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209005">「始終常滅」，丙本無。</note>
<note n="0209006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209006">「有」，丙、丁本無。</note>
<note n="0209007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209007">「生」，丙、丁本無。</note>
<note n="0209008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209008">「滅」，丙本無。</note>
<note n="0209009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209009">「天帝，王子月蓋」，乙本作「月蓋王」。</note>
<note n="0209010" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209010">「從藥王佛」，底、乙、丙本無，據《註維摩詰經》補，見《大正藏》第14卷第556頁下。</note>
<note n="0209011" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0209011">「智」，丙、丁本作「智聞」。</note>
<note n="0210001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0210001">「衣」，丙本作「夜」。</note>
<note n="0210002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0210002">「欣」，丙本作「順」。</note>
<note n="0210003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0210003">「明」，底本作「相」，據乙、丙、丁本改。</note>
<note n="0210004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0210004">「隨而」，丙、丁本作「而隨」。</note>
<note n="0211001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211001">「當」，丁本作「常」。</note>
<note n="0211002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211002">「供養」，底、乙本無，據丙、丁本補。</note>
<note n="0211003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211003">「再三，故云囑累」，底本無，據乙、丙、丁本補。</note>
<note n="0211004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211004">「中」，丙本無。</note>
<note n="0211005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211005">「付」，丙、丁本無。</note>
<note n="0211006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211006">「文」，丙、丁本無。</note>
<note n="0211007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211007">「當」，底本作「常」，據乙、丙、丁本改。</note>
<note n="0211008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0211008">「輩」，底本作「背」，據乙、丙、丁本改。</note>
<note n="0212001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212001">「二」，丙本作「一」。</note>
<note n="0212002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212002">「簡」，丙、丁本作「以聞」。</note>
<note n="0212003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212003">「得」，丙本作「德」。</note>
<note n="0212004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212004">「菩薩」，丙、丁本無。</note>
<note n="0212005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212005">「文」，底本無，據乙、丙、丁本補。</note>
<note n="0212006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0212006">「輕」，底本作「輕輕」，據乙、丙、丁本刪。</note>
<note n="0213001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213001">「壞」，丙、丁本作「懷」。</note>
<note n="0213002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213002">「要」，丙、丁本作「惡」。</note>
<note n="0213003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213003">「文」，丙、丁本無。</note>
<note n="0213004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213004">「初領旨，二」，丙、丁本無。</note>
<note n="0213005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213005">「諸」，底本作「者」，據乙、丙、丁本改。</note>
<note n="0213006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0213006">「言」，丙、丁本無。</note>
<note n="0214001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0214001">「野」，底本錯後未改，據乙、丙、丁本補。</note>
<note n="0214002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0214002">「率」，丙、丁本作「率爾」。</note>
<note n="0214003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0214003">「擁」，丙本作「權」。</note>
<note n="0214004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0214004">底本尾有題記兩行，「癸卯年三月十日靈圖寺僧苾蒭道廣故記之耳」，「癸年三月一日曹僧政和尙說經已，至四月盡說了」。乙本尾有題記一行，「乙丑年二月十四日」。</note>
</p>
</cb:div>
<cb:div type="add-notes">
<head>新增校注</head>
<p>
<note n="0084a0801" resp="#resp3" type="add" target="#nkr_note_add_0084a0801">歡【CB】，勸【藏外】</note>
<note n="0129a1001" resp="#resp3" type="add" cb:note_key="ZW03.0129a10.02" target="#nkr_note_add_0129a1001">等【CB】【大-CB】，謂【藏外】</note>
<note n="0158a2001" resp="#resp3" type="add" cb:note_key="ZW03.0158a20.09" target="#nkr_note_add_0158a2001">業【CB】，善【藏外】</note>
<note n="0204a2201" resp="#resp3" type="add" cb:note_key="ZW03.0204a22.09" target="#nkr_note_add_0204a2201">攄【CB】，據【藏外】</note>
</p>
</cb:div>
</back></text></TEI>