【經文資訊】乾隆大藏經(新文豐版) 第一百三十三冊 No. 1557《大方廣佛華嚴經疏鈔會本》

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L133n1557_p0212b01║大方廣佛華嚴經疏鈔會本第五十八之一　刑十
L133n1557_p0212b02║　　　　唐于闐國三藏沙門實叉難陀　譯
L133n1557_p0212b03║　　　　唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0212b04║佛子菩薩摩訶薩有十種清淨施何等為十
L133n1557_p0212b05║所謂平等施不揀眾生故隨意施滿其所願
L133n1557_p0212b06║故不亂施令得利益故隨宜施知上中下故
L133n1557_p0212b07║不住施不求果報故開捨施心不戀著故一
L133n1557_p0212b08║切施究竟清淨故迴向菩提施遠離有為無
L133n1557_p0212b09║為故教化眾生施乃至道場不捨故三輪清
L133n1557_p0212b10║淨施於施者受者及以施物正念觀察如虛
L133n1557_p0212b11║空故是為十若諸菩薩安住此法則得如來
L133n1557_p0212b12║無上清淨廣大施。
L133n1557_p0212b13║　第二十種施下十門明其行體於中先明
L133n1557_p0212b14║　六度後顯四等十度之義已如前釋皆言
L133n1557_p0212b15║　清淨者離蔽障故不同世間施戒等故然
L133n1557_p0213a01║　皆寄十表圓各為一義與九三施等開合
L133n1557_p0213a02║　不同若具會釋恐猒繁文故隨顯直釋(三施
L133n1557_p0213a03║　即財法無畏九施即一自性二一切三難行四一切門五善士六一切種七遂求八
L133n1557_p0213a04║　二世樂九清淨乃至六度四攝皆有此九十行之初已廣說竟故隨顯直釋者財施
L133n1557_p0213a05║　若顯即名財等難行等不更廣引九中別義三中別義)今初十施者
L133n1557_p0213a06║　一無向背施即清淨施中別義(今初十施者言一無
L133n1557_p0213a07║　向背即清淨中別義有十今但有無向背之一耳彼當第八)二遂求施
L133n1557_p0213a08║　(二遂求施者遂求皆八今但有一)三二世樂施梵本中名
L133n1557_p0213a09║　應時及濟難不失益故餘七皆一切施(三二
L133n1557_p0213a10║　世樂者二世樂有九今亦唯二所以引梵本者不亂之言不順二世樂以應時濟難
L133n1557_p0213a11║　順二世樂故餘七皆一切施者一切即是三施然亦九中之一然一切有二一內外
L133n1557_p0213a12║　之二二有其三即財法無畏故下結中十皆通三今前三有其別相後七無餘施別
L133n1557_p0213a13║　相故云即一切耳)四即觀其可不有損不宜等極
L133n1557_p0213a14║　貧下者應先施等。
L133n1557_p0213a15║　五不希異熟亦清淨施(五雖兼清淨之義不求異熟即十中
L133n1557_p0213b01║　第二也)六亦難行施所愛重物無戀著故(六亦
L133n1557_p0213b02║　難行者以兼一切施故云亦耳難行皆三即三中第二)七內外財等
L133n1557_p0213b03║　無不捨故(七內外財等內外即一切中初義也財等通一切中三也)八
L133n1557_p0213b04║　九與十皆巧慧施此迴向巧治二過故一
L133n1557_p0213b05║　觀諸行性不堅牢治於當果有為見勝功
L133n1557_p0213b06║　德二由具大悲治於二乘趣證無為故行
L133n1557_p0213b07║　不住道而向菩提九益生施常以財法施
L133n1557_p0213b08║　之故名不捨十忘相成度(八九下通釋後三先總標此迴
L133n1557_p0213b09║　向巧即別釋第八治第一過即經中遠離有為治第二過即遠離無為上解釋句行
L133n1557_p0213b10║　不住道下結成標句也)然其十度皆有三輪而義有
L133n1557_p0213b11║　小異如瑜伽說此上十施皆通三施(然其十度
L133n1557_p0213b12║　者梵行品已說輪即施家三輪)。
L133n1557_p0213b13║佛子菩薩摩訶薩有十種清淨戒何等為十
L133n1557_p0213b14║所謂身清淨戒護身三惡故語清淨戒離語
L133n1557_p0213b15║四過故心清淨戒永離貪瞋邪見故不破一
L133n1557_p0214a01║切學處清淨戒於一切人天中作尊主故守
L133n1557_p0214a02║護菩提心清淨戒不樂小乘故守護如來所
L133n1557_p0214a03║制清淨戒乃至微細罪生大怖畏故隱密護
L133n1557_p0214a04║持清淨戒善拔犯戒眾生故不作一切惡清
L133n1557_p0214a05║淨戒誓修一切善法故遠離一切有見清淨
L133n1557_p0214a06║戒於戒無著故守護一切眾生清淨戒發起
L133n1557_p0214a07║大悲故是為十若諸菩薩安住此法則得如
L133n1557_p0214a08║來無上無過失清淨戒。
L133n1557_p0214a09║　二十戒者前三律儀七十攝生餘皆攝善
L133n1557_p0214a10║　又四即廣博戒五迴向戒上二皆一切種
L133n1557_p0214a11║　戒六持微細故即難行戒七令他悔除即
L133n1557_p0214a12║　善士戒八軌則具足所攝受戒一切惡止
L133n1557_p0214a13║　善行故九永出離戒上二即清淨戒十令
L133n1557_p0214a14║　他得二世樂戒。
L133n1557_p0214a15║佛子菩薩摩訶薩有十種清淨忍何等為十
L133n1557_p0214b01║所謂安受呰辱清淨忍護諸眾生故安受刀
L133n1557_p0214b02║杖清淨忍善護自他故不生恚害清淨忍其
L133n1557_p0214b03║心不動故不責卑賤清淨忍為上能寬故有
L133n1557_p0214b04║歸咸救清淨忍捨自身命故遠離我慢清淨
L133n1557_p0214b05║忍不輕未學故殘毀不瞋清淨忍觀察如幻
L133n1557_p0214b06║故有犯無報清淨忍不見自他故不隨煩惱
L133n1557_p0214b07║清淨忍離諸境界故隨順菩薩真實智知一
L133n1557_p0214b08║切法無生清淨忍不由他教入一切智境界
L133n1557_p0214b09║故是為十若諸菩薩安住其中則得一切諸
L133n1557_p0214b10║佛不由他悟無上法忍。
L133n1557_p0214b11║　三十忍者初三耐怨害忍忍他三業惱害
L133n1557_p0214b12║　故次三安受苦忍初後忍不稱情中一忍
L133n1557_p0214b13║　身苦以濟物後二諦察法忍七八通三忍
L133n1557_p0214b14║　又四難行忍於下能忍恕不逮故五亡身
L133n1557_p0214b15║　濟難六忍己順他皆遂求忍餘如前判(又四
L133n1557_p0215a01║　難行忍下約三忍今約九忍難行有三今是其一於下能忍是一難行對於上流生
L133n1557_p0215a02║　忍則易童僕子息生忍則難彼合敬順我合責罰故言恕不遠者即晉書中意晉衛
L133n1557_p0215a03║　洗馬凡所發言皆為實錄時有一人非理相忤後有僕使所為非理於此二人並無
L133n1557_p0215a04║　慍色人問其故彼對之曰非理相忤可以理遣人之不逮可以情恕故云恕不逮故
L133n1557_p0215a05║　以釋經中為上能寬此亦外典謂居上能寬為下能敬君子之行也)。
L133n1557_p0215a06║佛子菩薩摩訶薩有十種清淨精進何等為
L133n1557_p0215a07║十所謂身清淨精進承事供養諸佛菩薩及
L133n1557_p0215a08║諸師長尊重福田不退轉故語清淨精進隨
L133n1557_p0215a09║所聞法廣為他說讚佛功德無疲倦故意清
L133n1557_p0215a10║淨精進善能入出慈悲喜捨禪定解脫及諸
L133n1557_p0215a11║三昧無休息故正直心清淨精進無誑無諂
L133n1557_p0215a12║無由無偽一切勤修無退轉故增勝心清淨
L133n1557_p0215a13║精進志常趣求上上智慧願具一切白淨法
L133n1557_p0215a14║故不唐捐清淨精進攝取布施戒忍多聞及
L133n1557_p0215a15║不放逸乃至菩提無中息故摧伏一切魔清
L133n1557_p0215b01║淨精進悉能除滅貪欲瞋恚愚癡邪見一切
L133n1557_p0215b02║煩惱諸纏蓋故成滿智慧光清淨精進有所
L133n1557_p0215b03║施為悉善觀察咸使究竟不令後悔得一切
L133n1557_p0215b04║佛不共法故無來無去清淨精進得如實智
L133n1557_p0215b05║入法界門身語及心皆悉平等了相非相無
L133n1557_p0215b06║所著故成就法光清淨精進超過諸地得佛
L133n1557_p0215b07║灌頂以無漏身而示歿生出家成道說法滅
L133n1557_p0215b08║度具足如是普賢事故是為十若諸菩薩安
L133n1557_p0215b09║住此法則得如來無上大清淨精進。
L133n1557_p0215b10║　四十精進中二與第十是饒益有情五是
L133n1557_p0215b11║　被甲餘皆攝善又初三三業即精進自體
L133n1557_p0215b12║　四離染法五引白法上二一切門精進六
L133n1557_p0215b13║　無所棄捨及無所退減七無下劣八無顛
L133n1557_p0215b14║　倒及勤勇加行上三即善士精進九平等
L133n1557_p0215b15║　相應即一切種精進上皆自分十即勝進
L133n1557_p0216a01║　迴向菩提清淨精進。
L133n1557_p0216a02║佛子菩薩摩訶薩有十種清淨禪何等為十
L133n1557_p0216a03║所謂常樂出家清淨禪捨一切所有故得真
L133n1557_p0216a04║善友清淨禪示教正道故住阿蘭若忍風雨
L133n1557_p0216a05║等清淨禪離我我所故離憒鬧眾生清淨禪
L133n1557_p0216a06║常樂寂靜故心業調柔清淨禪守護諸根故
L133n1557_p0216a07║心智寂滅清淨禪一切音聲諸禪定刺不能
L133n1557_p0216a08║亂故覺道方便清淨禪觀察一切皆現證故
L133n1557_p0216a09║離於味著清淨禪不捨欲界故發起通明清
L133n1557_p0216a10║淨禪知一切眾生根性故自在遊戲清淨禪
L133n1557_p0216a11║入佛三昧知無我故是為十若諸菩薩安住
L133n1557_p0216a12║其中則得如來無上大清淨禪。
L133n1557_p0216a13║　五十禪中初五方便次一正定堅成次二
L133n1557_p0216a14║　發慧斷惑上八現法樂住禪九利益眾生
L133n1557_p0216a15║　禪十引生功德禪又五六奢摩他品七毗
L133n1557_p0216b01║　缽舍那品上三一切種禪八無愛味及慈
L133n1557_p0216b02║　悲俱行故不捨欲界並善士禪九雖發通
L133n1557_p0216b03║　明而利眾生十能速入佛境皆難行禪。
L133n1557_p0216b04║佛子菩薩摩訶薩有十種清淨慧何等為十
L133n1557_p0216b05║所謂知一切因清淨慧不壞果報故知一切
L133n1557_p0216b06║緣清淨慧不違和合故知不斷不常清淨慧
L133n1557_p0216b07║了達緣起皆如實故拔一切見清淨慧於眾
L133n1557_p0216b08║生相無取捨故觀一切眾生心行清淨慧了
L133n1557_p0216b09║知如幻故廣大辯才清淨慧分別諸法問答
L133n1557_p0216b10║無礙故一切諸魔外道聲聞獨覺所不能知
L133n1557_p0216b11║清淨慧深入一切如來智故見一切佛微妙
L133n1557_p0216b12║法身見一切眾生本性清淨見一切法皆悉
L133n1557_p0216b13║寂滅見一切剎同於虛空清淨慧知一切相
L133n1557_p0216b14║皆無礙故一切[總-囪+匆]持辯才方便波羅蜜清淨
L133n1557_p0216b15║慧令得一切最勝智故一念相應金剛智了
L133n1557_p0217a01║一切法平等清淨慧得一切法最尊智故是
L133n1557_p0217a02║為十若諸菩薩安住其中則得如來無障礙
L133n1557_p0217a03║大智慧。
L133n1557_p0217a04║　六有十慧初三解法即加行慧次四攝生
L133n1557_p0217a05║　即後得慧後三證理即正體慧又前五於
L133n1557_p0217a06║　所知如實通達慧六於五明處及三聚中
L133n1557_p0217a07║　決定善巧慧七知能引義利慧謂同佛差
L133n1557_p0217a08║　別智故非凡小所知上皆一切慧八難行
L133n1557_p0217a09║　慧達深無我於境無礙故九具教具行慧
L133n1557_p0217a10║　十具證智慧上二即善士慧餘義如十行
L133n1557_p0217a11║　品所引(又前五於所知者上約攝論三慧以明今此下文即瑜伽論說三相
L133n1557_p0217a12║　以釋五六七)。
L133n1557_p0217a13║佛子菩薩摩訶薩有十種清淨慈何等為十
L133n1557_p0217a14║所謂等心清淨慈普攝眾生無所揀擇故饒
L133n1557_p0217a15║益清淨慈隨有所作皆令歡喜故攝物同己
L133n1557_p0217b01║清淨慈究竟皆令出生死故不捨世間清淨
L133n1557_p0217b02║慈心常緣念集善根故能至解脫清淨慈普
L133n1557_p0217b03║使眾生除滅一切諸煩惱故出生菩提清淨
L133n1557_p0217b04║慈普使眾生發求一切智心故世間無礙清
L133n1557_p0217b05║淨慈放大光明平等普照故充滿虛空清淨
L133n1557_p0217b06║慈救護眾生無處不至故法緣清淨慈證於
L133n1557_p0217b07║如如真實法故無緣清淨慈入於菩薩離生
L133n1557_p0217b08║性故是為十若諸菩薩安住此法則得如來
L133n1557_p0217b09║無上廣大清淨慈。
L133n1557_p0217b10║　第二四門明四等者六度多明自利四等
L133n1557_p0217b11║　多約利他然四等於境有別已見十地今
L133n1557_p0217b12║　文從通但約於樂等以為顯別今初明慈
L133n1557_p0217b13║　前八眾生緣九十文顯然瑜伽四十四三
L133n1557_p0217b14║　緣之中初共外道次共二乘後方不共此
L133n1557_p0217b15║　中二緣皆不共凡小如文思之。
L133n1557_p0218a01║佛子菩薩摩訶薩有十種清淨悲何等為十
L133n1557_p0218a02║所謂無儔伴清淨悲獨發其心故無疲猒清
L133n1557_p0218a03║淨悲代一切眾生受苦不以為勞故難處受
L133n1557_p0218a04║生清淨悲為度眾生故善趣受生清淨悲示
L133n1557_p0218a05║現無常故為邪定眾生清淨悲歷劫不捨弘
L133n1557_p0218a06║誓故不著己樂清淨悲普與眾生快樂故不
L133n1557_p0218a07║求恩報清淨悲修潔其心故能除顛倒清淨
L133n1557_p0218a08║悲說如實法故菩薩摩訶薩知一切法本性
L133n1557_p0218a09║清淨無染著無熱惱以客塵煩惱故而受眾
L133n1557_p0218a10║苦如是知已於諸眾生而起大悲名本性清
L133n1557_p0218a11║淨為說無垢清淨光明法故菩薩摩訶薩知
L133n1557_p0218a12║一切法如空中鳥跡眾生癡翳不能照了觀
L133n1557_p0218a13║察於彼起大悲心名真實智為其開示涅槃
L133n1557_p0218a14║法故是為十若諸菩薩安住此法則得如來
L133n1557_p0218a15║無上廣大清淨悲。
L133n1557_p0218b01║　佛二有十悲前七眾生緣次一法緣後二無
L133n1557_p0218b02║　所緣於中初傷其真隱故為顯後念彼不知
L133n1557_p0218b03║　故令悟。
L133n1557_p0218b04║佛子菩薩摩訶薩有十種清淨喜何等為十
L133n1557_p0218b05║所謂發菩提心清淨喜悉捨所有清淨喜不
L133n1557_p0218b06║嫌棄破戒眾生而教化成就清淨喜能忍受
L133n1557_p0218b07║造惡眾生誓願救度清淨喜捨身求法不生
L133n1557_p0218b08║悔心清淨喜自捨欲樂常樂法樂清淨喜令
L133n1557_p0218b09║一切眾生捨資生樂常樂法樂清淨喜見一
L133n1557_p0218b10║切佛恭敬供養無有猒足法界平等清淨喜
L133n1557_p0218b11║令一切眾生愛樂禪定解脫三昧遊戲入出
L133n1557_p0218b12║清淨喜心樂具行順菩薩道一切苦行證得
L133n1557_p0218b13║牟尼寂靜不動無上定慧清淨喜是為十若
L133n1557_p0218b14║諸菩薩安住此法則得如來無上廣大清淨
L133n1557_p0218b15║喜。
L133n1557_p0219a01║　三有十喜初四眾生緣次三法緣後三無
L133n1557_p0219a02║　緣。
L133n1557_p0219a03║佛子菩薩摩訶薩有十種清淨捨何等為十
L133n1557_p0219a04║所謂一切眾生恭敬供養不生愛著清淨捨
L133n1557_p0219a05║一切眾生輕慢毀辱不生瞋恚清淨捨常行
L133n1557_p0219a06║世間不為世間八法所染清淨捨於法器眾
L133n1557_p0219a07║生待時而化於無法器亦不生嫌清淨捨不
L133n1557_p0219a08║求二乘學無學法清淨捨心常遠離一切欲
L133n1557_p0219a09║樂順煩惱法清淨捨不歎二乘猒離生死清
L133n1557_p0219a10║淨捨遠離一切世間語非涅槃語非離欲語
L133n1557_p0219a11║不順理語惱亂他語聲聞獨覺語略說乃至
L133n1557_p0219a12║一切障菩薩道語皆悉遠離清淨捨或有眾
L133n1557_p0219a13║生根已成熟發生念慧而未能知最上之法
L133n1557_p0219a14║待時方化清淨捨或有眾生菩薩往昔已曾
L133n1557_p0219a15║教化至於佛地方可調伏彼亦待時清淨捨
L133n1557_p0219b01║菩薩摩訶薩於彼二人無高無下無取無捨
L133n1557_p0219b02║遠離一切種種分別恒住正定入如實法心
L133n1557_p0219b03║得堪忍清淨捨是為十若諸菩薩安住其中
L133n1557_p0219b04║則得如來無上廣大清淨捨。
L133n1557_p0219b05║　四有十捨文列十一晉本初二但合為一
L133n1557_p0219b06║　於中初四眾生緣次六法緣後一無緣。　上
L133n1557_p0219b07║　明行體竟。
L133n1557_p0219b08║佛子菩薩摩訶薩有十種義何等為十所謂
L133n1557_p0219b09║多聞義堅固修行故法義善巧思擇故空義
L133n1557_p0219b10║第一義空故寂靜義離諸眾生諠憒故不可
L133n1557_p0219b11║說義不著一切語言故如實義了達三世平
L133n1557_p0219b12║等故法界義一切諸法一味故真如義一切
L133n1557_p0219b13║如來順入故實際義了知究竟如實故大般
L133n1557_p0219b14║涅槃義滅一切苦而修菩薩諸行故是為十
L133n1557_p0219b15║若諸菩薩安住此法則得一切智無上義。
L133n1557_p0220a01║　第二十義下八門明造修方便行於中前
L133n1557_p0220a02║　五門明自分行後二門明勝進行前中初
L133n1557_p0220a03║　二明法義次二說福智後一顯圓足今初
L133n1557_p0220a04║　以彼法義成行故若以能詮為法則以所
L133n1557_p0220a05║　詮為義今此不取能詮為法然法約自體
L133n1557_p0220a06║　義是所以法總義別餘如九地四無礙中
L133n1557_p0220a07║　辨今初十義一以修行為多聞之義意在
L133n1557_p0220a08║　於修不在聞故淨名亦云多聞是道場如
L133n1557_p0220a09║　聞行故二思為法家之義餘倣此知法即
L133n1557_p0220a10║　事法餘八理法理法所以在於證入。
L133n1557_p0220a11║佛子菩薩摩訶薩有十種法何等為十所謂
L133n1557_p0220a12║真實法如說修行故離取法能取所取悉離
L133n1557_p0220a13║故無諍法無有一切惑諍故寂滅法滅除一
L133n1557_p0220a14║切熱惱故離欲法一切貪欲皆斷故無分別
L133n1557_p0220a15║法攀緣分別永息故無生法猶如虛空不動
L133n1557_p0220b01║故無為法離生住滅諸相故本性法自性無
L133n1557_p0220b02║染清淨故捨一切烏波提涅槃法能生一切
L133n1557_p0220b03║菩薩行修習不斷故是為十若諸菩薩安住
L133n1557_p0220b04║其中則得如來無上廣大法。
L133n1557_p0220b05║　二有十法法有二義一持自性二軌生物
L133n1557_p0220b06║　解今此前七通二八九唯自性後一唯軌
L133n1557_p0220b07║　生烏波提者此云有苦即二乘涅槃佛性
L133n1557_p0220b08║　論第二說二乘無餘尚有三餘一無明住
L133n1557_p0220b09║　地惑二無漏業三變易苦故非真無餘今
L133n1557_p0220b10║　以涅槃為安樂義略舉有苦故應捨之軌
L133n1557_p0220b11║　令眾生不應修此。
L133n1557_p0220b12║佛子菩薩摩訶薩有十種福德助道具何等
L133n1557_p0220b13║為十所謂勸眾生起菩提心是菩薩福德助
L133n1557_p0220b14║道具不斷三寶種故隨順十種迴向是菩薩
L133n1557_p0220b15║福德助道具斷一切不善法集一切善法故
L133n1557_p0221a01║智慧誘誨是菩薩福德助道具超過三界福
L133n1557_p0221a02║德故心無疲倦是菩薩福德助道具究竟度
L133n1557_p0221a03║脫一切眾生故悉捨內外一切所有是菩薩
L133n1557_p0221a04║福德助道具於一切物無所著故為滿足相
L133n1557_p0221a05║好精進不退是菩薩福德助道具開門大施
L133n1557_p0221a06║無所限故上中下三品善根悉以迴向無上
L133n1557_p0221a07║菩提心無所輕是菩薩福德助道具善巧方
L133n1557_p0221a08║便相應故於邪定下劣不善眾生皆生大悲
L133n1557_p0221a09║不懷輕賤是菩薩福德助道具常起大人弘
L133n1557_p0221a10║誓心故恭敬供養一切如來於一切菩薩起
L133n1557_p0221a11║如來想令一切眾生皆生歡喜是菩薩福德
L133n1557_p0221a12║助道具守本志願極堅牢故菩薩摩訶薩於
L133n1557_p0221a13║阿僧祇劫積集善根自欲取證無上菩提如
L133n1557_p0221a14║在掌中然悉捨與一切眾生心無憂惱亦無
L133n1557_p0221a15║悔恨其心廣大等虛空界此是菩薩福德助
L133n1557_p0221b01║道具起大智慧證大法故是為十若諸菩薩
L133n1557_p0221b02║安住其中則具足如來無上廣大福德聚。
L133n1557_p0221b03║　第二二門明福智者福智即道成福智緣
L133n1557_p0221b04║　名助道具如云三寶不斷是福勸眾生發
L133n1557_p0221b05║　為緣等又具二莊嚴方為正道偏語皆助
L133n1557_p0221b06║　斯則福智即助道具又以正道福智相絕
L133n1557_p0221b07║　故故文中說法布施皆即是福非福緣故
L133n1557_p0221b08║　今初福德中二順迴向因七不雜小善迴
L133n1557_p0221b09║　向於果餘可知(第二二門者下疏文有二一總標二門二福智下釋
L133n1557_p0221b10║　二助道具言有三義一單福是道單智亦然二合二為道三雙絕為正道助道具亦
L133n1557_p0221b11║　三可知)。
L133n1557_p0221b12║佛子菩薩摩訶薩有十種智慧助道具何等
L133n1557_p0221b13║為十所謂親近多聞真善知識恭敬供養尊
L133n1557_p0221b14║重禮拜種種隨順不違其教是為一一切正
L133n1557_p0221b15║直無虛矯故。
L133n1557_p0222a01║　二智慧具中一外近善緣。
L133n1557_p0222a02║永離憍慢常行謙敬身語意業無有麤獷柔
L133n1557_p0222a03║和善順不偽不曲是為二其身堪作佛法器
L133n1557_p0222a04║故。
L133n1557_p0222a05║　二內調法器。
L133n1557_p0222a06║念慧隨覺未曾散亂慚愧柔和心安不動常
L133n1557_p0222a07║憶六念常行六敬常清順住六堅固法是為
L133n1557_p0222a08║三與十種智為方便故。
L133n1557_p0222a09║　三念慧安處六念自持六和眾法並見上
L133n1557_p0222a10║　文六堅順位本業上卷以三賢十聖等妙
L133n1557_p0222a11║　二覺為六謂信堅法堅修堅德堅頂堅覺
L133n1557_p0222a12║　堅亦名六忍謂信法修正無垢一切智復
L133n1557_p0222a13║　名六慧謂聞思修無相照寂寂照復名六
L133n1557_p0222a14║　觀謂住行向地無相一切種智即亦六性
L133n1557_p0222a15║　謂習種性等一切諸佛無不入此故常隨
L133n1557_p0222b01║　順十種智者謂法智比智他心智世智四
L133n1557_p0222b02║　諦智盡智無生智若開如實異前則有十
L133n1557_p0222b03║　一智今以如實貫上故但說十如智論二
L133n1557_p0222b04║　十六辨由念成智故為方便(六堅順位等者十忍品初
L133n1557_p0222b05║　廣引瓔珞明竟十智即智論二十六故)。
L133n1557_p0222b06║樂法樂義以法為樂常樂聽聞無有猒足捨
L133n1557_p0222b07║離世論及世言說專心聽受出世間語遠離
L133n1557_p0222b08║小乘入大乘慧是為四一心憶念無散動故。
L133n1557_p0222b09║　四法樂怡神。
L133n1557_p0222b10║六波羅蜜心專荷負四種梵住行已成熟隨
L133n1557_p0222b11║順明法悉善修行聰敏智人皆勤請問遠離
L133n1557_p0222b12║惡趣歸向善道心常愛樂正念觀察調伏己
L133n1557_p0222b13║情守護他意是為五堅固修行真實行故。
L133n1557_p0222b14║　五真實修行。
L133n1557_p0222b15║常樂出離不著三有恒覺自心曾無惡念三
L133n1557_p0223a01║覺已絕三業皆善決定了知心之自性是為
L133n1557_p0223a02║六能令自他心清淨故。
L133n1557_p0223a03║　六自他雙淨言三覺者欲恚害也。
L133n1557_p0223a04║觀察五蘊皆如幻事界如毒蛇處如空聚一
L133n1557_p0223a05║切諸法如幻如燄如水中月如夢如影如響
L133n1557_p0223a06║如像如空中[書-曰+皿]如旋火輪如虹蜺色如日月
L133n1557_p0223a07║光無相無形非常非斷不來不去亦無所住
L133n1557_p0223a08║如是觀察知一切法無生無滅是為七知一
L133n1557_p0223a09║切法性空寂故。
L133n1557_p0223a10║　七遍觀法性界如毒蛇者淨名涅槃皆以
L133n1557_p0223a11║　四大為毒蛇性違害故今居蘊入之中義
L133n1557_p0223a12║　當十八界以四大即內界故俱舍云大種
L133n1557_p0223a13║　謂四界今取總中別義亦可十八界皆不
L133n1557_p0223a14║　可執取處如空聚者中無人故並如涅槃
L133n1557_p0223a15║　二十三說(俱舍云者次句即地水火風即是界品具云大種謂四界即地
L133n1557_p0223b01║　水火風能成持等業堅濕煖動性釋云初句標三義稱大一體寬廣故謂四大種遍
L133n1557_p0223b02║　所造色其體寬廣二增或聚中形相大故謂大地等三能起種種大事用故如地能
L133n1557_p0223b03║　持等一義釋種與所造色為所依故大即是種能持自性故名為界次句辨業地能
L133n1557_p0223b04║　成持等取水能成相火能成熟風能成長後句出體可知今但要初句以證界為毒
L133n1557_p0223b05║　蛇耳)。
L133n1557_p0223b06║菩薩摩訶薩聞一切法無我無眾生無壽者
L133n1557_p0223b07║無補伽羅無心無境無貪瞋癡無身無物無
L133n1557_p0223b08║主無待無著無行如是一切皆無所有悉歸
L133n1557_p0223b09║寂滅聞已深信不疑不謗是為八以能成就
L133n1557_p0223b10║圓滿解故。
L133n1557_p0223b11║　八深解二空無心已下明其法空。
L133n1557_p0223b12║菩薩摩訶薩善調諸根如理修行恒住止觀
L133n1557_p0223b13║心意寂靜一切動念皆悉不生無我無人無
L133n1557_p0223b14║作無行無計我想無計我業無有瘡疣無有
L133n1557_p0223b15║瘢痕亦無於此所得之忍身語意業無來無
L133n1557_p0224a01║去無有精進亦無勇猛觀一切眾生一切諸
L133n1557_p0224a02║法心皆平等而無所住非此岸非彼岸此彼
L133n1557_p0224a03║性離無所從來無所至去常以智慧如是思
L133n1557_p0224a04║惟是為九到分別相彼岸處故。
L133n1557_p0224a05║　九止觀雙遊於中先總修止觀後心意下
L133n1557_p0224a06║　雙釋二門先釋止欲取我相為我想正計
L133n1557_p0224a07║　為我業正損法身為瘡疣餘過未滅為瘢
L133n1557_p0224a08║　痕能所忍寂故無來去後觀一切下釋觀
L133n1557_p0224a09║　說雖先後運在一時。
L133n1557_p0224a10║菩薩摩訶薩見緣起法故見法清淨見法清
L133n1557_p0224a11║淨故見國土清淨見國土清淨故見虛空清
L133n1557_p0224a12║淨見虛空清淨故見法界清淨見法界清淨
L133n1557_p0224a13║故見智慧清淨是為十修行積集一切智故。
L133n1557_p0224a14║　十修集種智謂見法從緣則知國由心現
L133n1557_p0224a15║　國由心現故有而即空空為法性萬法由
L133n1557_p0224b01║　生見法性源是真智慧皆離妄垢並云清
L133n1557_p0224b02║　淨五重積集一切智圓。
L133n1557_p0224b03║佛子是為菩薩摩訶薩十種智慧助道具若
L133n1557_p0224b04║諸菩薩安住此法則得如來一切法無障礙
L133n1557_p0224b05║清淨微妙智慧聚。
L133n1557_p0224b06║大方廣佛華嚴經疏鈔會本第五十八之一
L133n1557_p0224b07║　　　　音釋
L133n1557_p0224b08║　憒[門@市]　(憒古對切心亂也[門@市]女教切不靜也)。　　　矯　(居夭切詐也)。　　　獷　(居猛切麤
L133n1557_p0224b09║　　惡也)。　　　虹蜺　(虹音洪蜺音倪虹蜺螮蝀也)。　　　疣　(音尤瘤也)。　　　瘢　(音盤瘡痕也)。
L133n1557_p0225a01║大方廣佛華嚴經疏鈔會本第五十八之二　起一
L133n1557_p0225a02║　　　　唐于闐國三藏沙門實叉難陀　譯
L133n1557_p0225a03║　　　　唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0225a04║佛子菩薩摩訶薩有十種明足何等為十所
L133n1557_p0225a05║謂善分別諸法明足不取著諸法明足離顛
L133n1557_p0225a06║倒見明足智慧光照諸根明足巧發起正精
L133n1557_p0225a07║進明足能深入真諦智明足滅煩惱業成就
L133n1557_p0225a08║盡智無生智明足天眼智普觀察明足宿住
L133n1557_p0225a09║念知前際清淨明足漏盡神通智斷眾生諸
L133n1557_p0225a10║漏明足是為十若諸菩薩安住此法則得如
L133n1557_p0225a11║來於一切佛法無上大光明。
L133n1557_p0225a12║　第三明足者總顯圓足惑闇斯亡智解斯
L133n1557_p0225a13║　顯故稱為明足有二義一智圓備故二有
L133n1557_p0225a14║　進趣故其猶腳足斯即十號明行足義果
L133n1557_p0225a15║　稱圓足因為腳足又準涅槃十八以明為
L133n1557_p0225b01║　果所謂菩提以行為足謂戒定等廣如彼
L133n1557_p0225b02║　說此居等覺義通二足望腳足義此門亦
L133n1557_p0225b03║　得名為勝進十中前七約行後三別舉。　三
L133n1557_p0225b04║　明自分行竟。
L133n1557_p0225b05║佛子菩薩摩訶薩有十種求法何等為十所
L133n1557_p0225b06║謂直心求法無有諂誑故精進求法遠離懈
L133n1557_p0225b07║慢故一向求法不惜身命故為除一切眾生
L133n1557_p0225b08║煩惱求法不為名利恭敬故為饒益自他一
L133n1557_p0225b09║切眾生求法不但自利故為入智慧求法不
L133n1557_p0225b10║樂文字故為出生死求法不貪世樂故為度
L133n1557_p0225b11║眾生求法發菩提心故為斷一切眾生疑求
L133n1557_p0225b12║法令無猶豫故為滿足佛法求法不樂餘乘
L133n1557_p0225b13║故是為十若諸菩薩安住此法則得不由他
L133n1557_p0225b14║教一切佛法大智慧。
L133n1557_p0225b15║　第二有十種求法下三門明勝進行一更
L133n1557_p0226a01║　求法要二得已明了三如說修行今初依
L133n1557_p0226a02║　此成行故一始心唯直二中後無懈三內
L133n1557_p0226a03║　不顧身四外亡名利五雙圓二利六得意
L133n1557_p0226a04║　亡言七果不近求八因酬所為九普決疑
L133n1557_p0226a05║　惑十唯滿佛乘離此十求皆邪求也。
L133n1557_p0226a06║佛子菩薩摩訶薩有十種明了法何等為十
L133n1557_p0226a07║所謂隨順世俗生長善根是童蒙凡夫明了
L133n1557_p0226a08║法得無礙不壞信覺法自性是隨信行人明
L133n1557_p0226a09║了法勤修習法隨順法住是隨法行人明了
L133n1557_p0226a10║法遠離八邪向八正道是第八人明了法除
L133n1557_p0226a11║滅眾結斷生死漏見真實諦是須陀洹人明
L133n1557_p0226a12║了法觀味是患知無往來是斯陀含人明了
L133n1557_p0226a13║法不樂三界求盡有漏於受生法乃至一念
L133n1557_p0226a14║不生愛著是阿那含人明了法獲六神通得
L133n1557_p0226a15║八解脫九定四辯悉皆成就是阿羅漢人明
L133n1557_p0226b01║了法性樂觀察一味緣起心常寂靜知足少
L133n1557_p0226b02║事解因自得悟不由他成就種種神通智慧
L133n1557_p0226b03║是辟支佛人明了法智慧廣大諸根明利常
L133n1557_p0226b04║樂度脫一切眾生勤修福智助道之法如來
L133n1557_p0226b05║所有十力無畏一切功德具足圓滿是菩薩
L133n1557_p0226b06║人明了法是為十若諸菩薩安住此法則得
L133n1557_p0226b07║如來無上大智明了法。
L133n1557_p0226b08║　二明了法者得不照達求之何用總以普
L133n1557_p0226b09║　賢勝智了知三乘凡聖差別(總以普賢下顯能了智則
L133n1557_p0226b10║　是圓智了法無法非圓今但約相則所了通小耳)一是凡夫若童
L133n1557_p0226b11║　稚蒙昧未能出世故隨世俗長四善根(一是
L133n1557_p0226b12║　凡夫下隨文解釋以稚釋經之童以昧釋經之蒙易蒙卦云蒙亨匪我求童蒙童蒙
L133n1557_p0226b13║　求我初筮告再三瀆瀆則不告利貞彖曰蒙山下有險險而止蒙蒙亨以亨行時中
L133n1557_p0226b14║　也匪我求童蒙童蒙求我志應也初筮告以剛中也再三瀆瀆則不告瀆蒙也蒙以
L133n1557_p0226b15║　養正聖功也象曰山下出泉蒙君子以果行育德注云山下出泉未知所適蒙之象
L133n1557_p0227a01║　也釋曰今正取蒙昧未知所適義耳長四善根即煖頂忍世第一法初地已廣)二
L133n1557_p0227a02║　謂鈍根隨信他言而行道故名隨信行。
L133n1557_p0227a03║　三是利根由自披閱契經等法而行道故
L133n1557_p0227a04║　名隨法行然今既云覺法自性等即知十
L133n1557_p0227a05║　中前九亦兼含大是以智論明有三乘共
L133n1557_p0227a06║　十地法此上二人約根分異(二謂隨信他言者俱舍賢
L133n1557_p0227a07║　聖品論云且於十五心位建立眾聖有差別者頌云名隨信法行由根利鈍別釋曰
L133n1557_p0227a08║　見道位中聖者有二一隨信行二隨法行由根利鈍別立此二謂鈍者名隨信行彼
L133n1557_p0227a09║　於先時隨信他言而行義故若是利根者名隨法行彼於先時由自披閱契經等法
L133n1557_p0227a10║　隨行義故此二若至修道初名為信解後名見至疏已具用然今既云下揀實異權
L133n1557_p0227a11║　先正明小乘但知我空尚謂法有安覺自性而云等者見真實諦是須陀洹知無往
L133n1557_p0227a12║　來是斯陀含阿那含人一念不受阿羅漢人成就四法辟支佛人一味緣起亦兼含
L133n1557_p0227a13║　大故有等言是以智論下引證成前通大之義天台引此立於通教通大通小通淺
L133n1557_p0227a14║　通深今先列名後當釋義初列名者一乾慧地二性地三八人地四見地五薄地六
L133n1557_p0227a15║　離欲地七已辦地八辟支佛地九菩薩地十佛性地大品云菩薩從初乾慧地至菩
L133n1557_p0227b01║　薩地皆學而不取證佛地亦學亦證故云通三乘法也二解釋者初乾慧地者三乘
L133n1557_p0227b02║　初心通名乾慧大乘三賢之位小乘五停心等一五停心觀二別相念觀三總相念
L133n1557_p0227b03║　觀總觀無生四真諦理故名乾慧意云未得定水故二性地者若用總相念成三十
L133n1557_p0227b04║　七品初發有漏善入煖法頂法忍法世第一法皆名性地成內凡故三八人地謂信
L133n1557_p0227b05║　行法行二人體見假八發真斷見惑在無間道即八人地四見地即是三乘同見第
L133n1557_p0227b06║　一義諦之理同斷八十八使盡也五薄地者發六無礙斷欲界六品惑證第六解脫
L133n1557_p0227b07║　欲界煩惱薄也六離欲地謂斷欲界五順下分結盡離欲界煩惱也釋曰五順下分
L133n1557_p0227b08║　結者一身見二戒取三疑四欲貪五嗔恚故俱舍頌云由二不超欲即四五也由三
L133n1557_p0227b09║　復還下即上三也七已辯地者即發真無漏斷五順上分結八十八品修惑盡斷三
L133n1557_p0227b10║　界事究竟故言已辦釋曰五順上分結者一色愛二無色愛三上二界掉舉四二界
L133n1557_p0227b11║　慢五二界無明也貪過重故二界別明餘三過微二界合說有此五結不超上界名
L133n1557_p0227b12║　順上分結八辟支佛地緣覺功德力大故能侵餘習氣故九菩薩地從空入假道觀
L133n1557_p0227b13║　雙流深觀二諦斷習氣色心等無明得界外法界道種智遊戲神通學佛十力等故
L133n1557_p0227b14║　十佛地大功德力資於智慧一念相應慧觀真諦究竟習氣究竟盡智論云聲聞智
L133n1557_p0227b15║　慧力弱如小火燒木雖然猶有炭在緣覺智力強如大火燒木木然炭盡餘有灰在
L133n1557_p0228a01║　諸佛智力大如劫火炭灰俱盡亦如兔馬等喻菩薩佛地名異二乘何得言通答名
L133n1557_p0228a02║　字雖異同是無學應供得二涅槃共歸灰斷證果是一名義不殊是名同義究竟俱
L133n1557_p0228a03║　同也廣如天台此上二下結第二三即上所引俱舍意也)四第八人者
L133n1557_p0228a04║　即初果向又俱舍賢聖品中疏云第八人
L133n1557_p0228a05║　者謂苦法忍八忍之中從後數之為第八
L133n1557_p0228a06║　故又智論中有八人地若約超斷容具二
L133n1557_p0228a07║　三果向謂具修道惑及斷一至五皆初果
L133n1557_p0228a08║　向斷次三向二斷九乃至八地惑盡至苦
L133n1557_p0228a09║　法忍即為第三向也(四第八人者俱舍二十三賢聖品釋住果
L133n1557_p0228a10║　極七返偈先問云此預流名為何義若初得道名為預流則預流名應目第八若初
L133n1557_p0228a11║　得果名為預流則倍離欲全離欲者至道類智應名預流下答意明初得果故名為
L133n1557_p0228a12║　預流以超斷者不定初得俱舍大疏寶公但云若預流名目初得道即初見道第八
L133n1557_p0228a13║　人應名預流亦不釋於第八所以離欲等言小疏釋云其苦法忍即是第八於八忍
L133n1557_p0228a14║　中從後數之為第八故若義林法師大疏鈔云八人地謂預流向也四向四果從後
L133n1557_p0228a15║　數之為第八故婆沙三十六第八聖者謂隨信行及隨法行從勝數為第八故又更
L133n1557_p0228b01║　一解與小疏同探玄引大般若亦初果向同於林公從後數之澤州遠公引古婆沙
L133n1557_p0228b02║　論亦名須陀洹向以為第八而對見道前七方便故名第八故彼論中問言云何為
L133n1557_p0228b03║　第八人所謂信堅及法堅鈍根之人見道名信堅利根之人名法堅釋曰此上全同
L133n1557_p0228b04║　林公引文而取義逆順為別俱未見文以義取人遠公理長第八之名所以順故遠
L133n1557_p0228b05║　公又云外國相傳更有釋云有八人者初發心人而未有行二有相行人憎厭生死
L133n1557_p0228b06║　樂修善法三無相行人學觀空理破離欣厭見人行惡心無忿怒見人修善亦不欣
L133n1557_p0228b07║　慶四方便行人雖見法空而常隨有起諸善行此四在於善趣地中五者習種六者
L133n1557_p0228b08║　性種七者解行八者聖種初依地前未同聖種故非第八第八人者不名凡夫彰後
L133n1557_p0228b09║　異前不名凡夫揀異初依名為菩薩當相以論不名為佛別異於後釋曰遠公所解
L133n1557_p0228b10║　前順今文後非今意彼釋四依故可用之因便引來以彰異轍今疏正意取初果向
L133n1557_p0228b11║　而俱舍小疏亦是初向而局苦忍義成大局亦彰異轍非用指南下引智論八人亦
L133n1557_p0228b12║　初果向通十五心而若約超斷容餘果向故智論中有八人地者證前文是初果向
L133n1557_p0228b13║　案前十地第三八人在於見道無間道故五十九云八人地者所謂見諦道中信行
L133n1557_p0228b14║　一法行二須陀洹極六七世生三有須陀洹今世煩惱盡得阿羅漢四有家家須陀
L133n1557_p0228b15║　洹三世生已入涅槃五有中間須陀洹六除第三餘中間入涅槃七住六無礙五解
L133n1557_p0229a01║　脫中者八皆是須陀洹向釋曰此則初果向中有八種人故名八人地非獨第八然
L133n1557_p0229a02║　此八人望七方便皆是第八二義俱成謂亦名第八亦名八人也故疏引來證成初
L133n1557_p0229a03║　向望後第五既是初果此為初向次第分明若唯取於苦法忍者餘之七忍何以揀
L133n1557_p0229a04║　之又十四心何以不取又十五心皆未得果論主何獨將苦法忍而為難解林公成
L133n1557_p0229a05║　立為初果向理則無違而從勝進數亦無所以正義如前若約超斷下揀濫正取初
L133n1557_p0229a06║　果向不取二三果以超斷人不定初得故經略無以義合有故復出耳即俱舍云具
L133n1557_p0229a07║　修惑斷一至五向初果斷次三向二離八地三向至第十六心隨三向住果名信解
L133n1557_p0229a08║　見至亦由利鈍別今疏取意展彼頌文以成長行理皆已具上智論文名家家亦俱
L133n1557_p0229a09║　舍義頌云斷欲三四品三二生家家斷至五二向斷六一來果釋曰初兩句明家家
L133n1557_p0229a10║　下兩句明向果即預流者進斷修惑若三緣具轉名家家一由斷修惑三四品故二
L133n1557_p0229a11║　由成根德能治彼無漏根故三由受生更受欲界三二生故頌中但說初後二緣不
L133n1557_p0229a12║　說成根者預流果後進斷修惑諸無漏根理必合有義準已成故頌不說言斷三四
L133n1557_p0229a13║　品受三二生者若斷三品名受三生若斷四品名受二生謂九品惑能潤七生且上
L133n1557_p0229a14║　上品能潤兩生上中上下中上各潤一生中中中下合潤一生下三品惑共潤一生
L133n1557_p0229a15║　既上三品能潤四生故斷上三品四生便損名受三生既言中上亦潤一生故斷中
L133n1557_p0229b01║　上品惑復損一生兼上損四生都損五生受二生也問何故不斷一品二品五品名
L133n1557_p0229b02║　家家耶答必無有斷一品二品不斷三品中間死生無有斷五品不斷六品而有死
L133n1557_p0229b03║　生謂由聖者得初果已斷欲修惑起大加行必無未斷一大品結三品名一大品有
L133n1557_p0229b04║　死生故故斷一品二品必斷三品斷第五品不斷第六品者謂第六品證一來果以
L133n1557_p0229b05║　無一品能障得果故斷五品必斷第六餘如彼說所以引此文者即下一來不還斷
L133n1557_p0229b06║　惑多少皆要此故)五初果法斷眾結者謂三正三
L133n1557_p0229b07║　隨已如十地亦可見所斷惑八十八使名
L133n1557_p0229b08║　為眾結由見諦理斷無明漏無明是生死
L133n1557_p0229b09║　根本名生死漏(五初果者即前共十地中見地也然俱舍等以第十
L133n1557_p0229b10║　六心先已見理不明見道見道要須未見今見故今道已先見乃重慮修行故名修
L133n1557_p0229b11║　道智度論意至第十六是解脫道斷惑方終見諦始圓故名見地斷眾結者乃有二
L133n1557_p0229b12║　意先總後別總有三正三隨者三正即涅槃經謂身見戒取疑俱舍說斷其六故加
L133n1557_p0229b13║　三隨邊見隨身見執斷常者必依身故見取隨戒取非因計因必計勝故邪見隨疑
L133n1557_p0229b14║　疑無之心斷善根故亦可下二別明八十八使前俱舍中共引頌云苦下具一切集
L133n1557_p0229b15║　滅離三見道除於二見上界不行恚故欲苦有十集滅各七為十四道下有八成三
L133n1557_p0230a01║　十二上二界四諦各除一嗔二界各二十八故成八十八此見所斷若語修道欲界
L133n1557_p0230a02║　斷四謂六根本除見及疑但有貪嗔癡慢上二界各唯除嗔二界各三故有六合欲
L133n1557_p0230a03║　之四共成十使即三果已後斷之復合前名九十八使更加十纏為百八煩惱由見
L133n1557_p0230a04║　諦理者無名漏亦名無明流四流之一故)六一來果觀欲味過
L133n1557_p0230a05║　患已斷六品雖三品惑能潤一生故一往
L133n1557_p0230a06║　來而知無往來也(六一來果者更一往天上一往生欲界故而知
L133n1557_p0230a07║　無往來者即般若意金剛十八住處中第五勝中無慢住處經從須菩提於意云何
L133n1557_p0230a08║　須陀洹能作是念我得須陀洹果不下是意明小乘四果尚得離慢豈況菩薩求大
L133n1557_p0230a09║　菩提於初迴向不離慢哉故判此文是十迴向初救護眾生離眾生相迴向言離慢
L133n1557_p0230a10║　者是離我慢文中四果皆有三段此初果中上即如來反問二須菩提言不也世尊
L133n1557_p0230a11║　此即答也意明無念三解所以者經云何以故須陀洹名為入流而無所入不入色
L133n1557_p0230a12║　聲香味觸法是名須陀洹釋曰意云須陀洹梵語此云入流入聖流故謂至第十六
L133n1557_p0230a13║　道類智心即入聖流所以入聖流者由了第一義諦無所入故則不起心念言我入
L133n1557_p0230a14║　流若有念慮言我入流不契諦理則不入聖流而此無念無入即無漏聖智故不入
L133n1557_p0230a15║　於六塵之境故上疏云由見諦理無明名生無漏二一來果經云須菩提於意云何
L133n1557_p0230b01║　斯陀含能作是念我得斯陀含果不（同也）須菩提言不也世尊（答也）何以故斯陀含名一
L133n1557_p0230b02║　往來而實無往來是名斯陀含釋曰斷六品惑解脫道中契於諦理更不生於一往
L133n1557_p0230b03║　來念若有心念即有我慢豈得聖果故今疏云知無往來)七不還果斷
L133n1557_p0230b04║　九品盡故不還欲界乃至八地惑皆斷故
L133n1557_p0230b05║　總云不樂三界(三不還果經云須菩提於意云何阿那含能作是念
L133n1557_p0230b06║　我得阿那含果不須菩提言不也世尊何以故阿那含名為不來而實無來是名阿
L133n1557_p0230b07║　那含釋曰大意同前亦無心念斷五順下分結名為不還乃至八地非但斷欲修惑
L133n1557_p0230b08║　更進斷四禪三空并前欲界故云八地當處不還以非想惑皆斷盡者成阿羅漢故
L133n1557_p0230b09║　八地則已該於三界故云不樂三界上之二界猶不愛樂故云而實無來四無學果
L133n1557_p0230b10║　經云須菩提於意云何阿羅漢能作是念我得阿羅漢道不須菩提言不也世尊實
L133n1557_p0230b11║　無有法名阿羅漢世尊若阿羅漢作是念我得阿羅漢道則為著我人眾生壽者釋
L133n1557_p0230b12║　曰阿羅漢斷五上分結總說所斷惑有八十九種若見所斷總有八品即上下八諦
L133n1557_p0230b13║　若修所斷三界九地地地有九成八十一品亦證八十九品無為為應果體言應果
L133n1557_p0230b14║　者應受人天一切供養若有心念不契無為即是我慢著我人等由無心念故名應
L133n1557_p0230b15║　果故云實無有法名阿羅漢今經略無無念之義)八無學果八解
L133n1557_p0231a01║　脫者一內有色觀外色解脫二內無色觀
L133n1557_p0231a02║　外色解脫三淨解脫初二如次依初二禪
L133n1557_p0231a03║　三依四禪次四無色為四解脫八即滅受
L133n1557_p0231a04║　想解脫餘義已見上文廣如諸論九十可
L133n1557_p0231a05║　知(八無學下辨羅漢法六通等義前後已具今取前後曾未說者即八解脫略示
L133n1557_p0231a06║　名相俱舍頌云解脫有八種前三無貪性二二一一定四無色定善滅受想解脫微
L133n1557_p0231a07║　微無間生由自地淨心及下無漏出三境欲可見四境類品道自上苦集滅非擇滅
L133n1557_p0231a08║　虛空釋曰初句總標次兩句別明前三解脫第四句別明次四解脫第二行頌明第
L133n1557_p0231a09║　八解脫後一頌總明所緣言解脫有八種者一內有色觀外色解脫謂於力身有色
L133n1557_p0231a10║　想貪為除此貪觀外不淨青瘀等色令貪不起故名解脫二內無色想觀外色解脫
L133n1557_p0231a11║　謂於內身無色想貪雖已除貪為堅牢故觀外不淨青瘀等色令貪不起名為解脫
L133n1557_p0231a12║　第三淨解脫身作證具足住謂觀淨色今貪不起名淨解脫觀淨色者顯觀轉勝此
L133n1557_p0231a13║　淨解脫身中證得名身作證具足圓滿得住此定名具足住四無色定為次四解脫
L133n1557_p0231a14║　四解脫各能棄背下地貪故名為解脫後第八滅受想定解脫身作證具足住棄背
L133n1557_p0231a15║　受等名為解脫依婆沙論此言解脫者謂棄背義前三無貪性者初三解脫無貪為
L133n1557_p0231b01║　體近治貪故三中初二不淨相轉作青瘀等諸行相故第三解脫清淨轉作光鮮行
L133n1557_p0231b02║　相轉故此三助伴皆五蘊為性二二一一定者上二即初二解脫下二即二禪以初
L133n1557_p0231b03║　二解脫依初二禪起故云二二一一定者上一謂第三解脫唯依第四禪起云一一
L133n1557_p0231b04║　定也以第四禪離八災患慧心澄靜故有淨解脫四無色定善者四無色定解脫以
L133n1557_p0231b05║　善定為體非無記染非解脫故亦非散善性微劣故無散善者如命終心也滅受想
L133n1557_p0231b06║　解脫微微無間生者滅受想解脫也有解厭背受想有解厭背一切有所緣心有云
L133n1557_p0231b07║　解脫定障故名解脫微微心後此定現前入滅定心總有三種一想心二微細心三
L133n1557_p0231b08║　微微心對前心說已名微細此更微細故名微微從微微心入滅盡定由自地淨心
L133n1557_p0231b09║　及下無漏出者明出滅定心也出滅定心或有頂淨心或起下無所有處無漏心如
L133n1557_p0231b10║　是入心唯是有漏通從有漏無漏心出三境欲可見者初三解脫唯以欲界色處為
L133n1557_p0231b11║　境有差別者初二境可憎第三境可愛四境類品道自上苦集滅者四無色解脫各
L133n1557_p0231b12║　緣自地上地苦集滅諦及緣九地類智品道為所緣境非擇滅虛空者無色解脫亦
L133n1557_p0231b13║　緣自地上地苦諦集諦及緣九地類智品上非擇滅及虛空為所緣境問第三靜慮
L133n1557_p0231b14║　寧無解脫答第三定中無眼識所引欲色貪故自地妙樂所動亂故故無解脫問行
L133n1557_p0231b15║　者何緣修淨解脫答為欲令忻故修淨解脫前不淨觀令心沉慼今修淨觀策發令
L133n1557_p0232a01║　忻或為審知自堪能故謂前所修不淨解脫為成不成若觀淨相煩惱不起彼方成
L133n1557_p0232a02║　故問何故經中第三第八解脫得身證名非餘六耶答以八中此二勝故二界邊故
L133n1557_p0232a03║　得身證名第三解脫唯取淨相令惑不起名為殊勝第八解脫以無心故名為殊勝
L133n1557_p0232a04║　第三解脫在色界邊第八解脫在無色邊疏文對會可知言餘義已見上文者謂六
L133n1557_p0232a05║　通即三地及十通品說九定即此品滅定亦如六七地辨廣如九地諸論即瑜伽智
L133n1557_p0232a06║　論唯識等說然薩遮尼揵子經第五亦廣說六通等)。
L133n1557_p0232a07║佛子菩薩摩訶薩有十種修行法何等為十
L133n1557_p0232a08║所謂恭敬尊重諸善知識修行法常為諸天
L133n1557_p0232a09║之所覺悟修行法於諸佛所常懷慚愧修行
L133n1557_p0232a10║法哀愍眾生不捨生死修行法事必究竟心
L133n1557_p0232a11║無變動修行法專念隨逐發大乘心諸菩薩
L133n1557_p0232a12║眾精勤修學修行法遠離邪見勤求正道修
L133n1557_p0232a13║行法摧破眾魔及煩惱業修行法知諸眾生
L133n1557_p0232a14║根性勝劣而為說法令住佛地修行法安住
L133n1557_p0232a15║無邊廣大法界除滅煩惱令身清淨修行法
L133n1557_p0232b01║是為十若諸菩薩安住其中則得如來無上
L133n1557_p0232b02║修行法。
L133n1557_p0232b03║　三修行法者如說修行方得佛法故常為
L133n1557_p0232b04║　諸天者為字去聲故晉經云覺悟諸天餘
L133n1557_p0232b05║　並可知上來造修行竟。
L133n1557_p0232b06║大方廣佛華嚴經疏鈔會本第五十八之二
L133n1557_p0232b07║　　　　音釋
L133n1557_p0232b08║　忤　(五故切逆也)。　　　瘀　(依據切)。
L133n1557_p0233a01║大方廣佛華嚴經疏鈔會本第五十八之三　起二
L133n1557_p0233a02║　　　　唐于闐國三藏沙門實叉難陀　譯
L133n1557_p0233a03║　　　　唐清涼山大華嚴寺沙門澄觀撰述
L133n1557_p0233a04║佛子菩薩摩訶薩有十種魔何等為十所謂
L133n1557_p0233a05║蘊魔生諸取故煩惱魔恒雜染故業魔能障
L133n1557_p0233a06║礙故心魔起高慢故死魔捨生處故天魔自
L133n1557_p0233a07║憍縱故善根魔恒執取故三昧魔久耽味故
L133n1557_p0233a08║善知識魔起著心故菩提法智魔不願捨離
L133n1557_p0233a09║故是為十菩薩摩訶薩應作方便速求遠離。
L133n1557_p0233a10║　第三有十魔下十門明離障行分二前五
L133n1557_p0233a11║　門明離障成行後五門明離障加持前中
L133n1557_p0233a12║　分三初二門明所離障體次一門明離障
L133n1557_p0233a13║　方便後二門顯見佛成行前中初顯魔體
L133n1557_p0233a14║　後辨魔因今初十魔能障道故一蘊魔者
L133n1557_p0233a15║　身為道器體與佛同豈即是魔蘊魔之名
L133n1557_p0233b01║　特由取著下九例爾皆以下句釋成魔義
L133n1557_p0233b02║　是知以心分別萬法皆魔何但此十故舉
L133n1557_p0233b03║　菩提法智以勝況劣不以心分別一切皆
L133n1557_p0233b04║　佛豈捨魔界求佛界耶然四魔直就體明
L133n1557_p0233b05║　十魔多約執取十表無盡故與四不同若
L133n1557_p0233b06║　欲攝者除三同外皆煩惱攝法即所證智
L133n1557_p0233b07║　是能證能所冥合故名菩提若不捨於分
L133n1557_p0233b08║　別菩提之見即是魔矣餘文自顯(今初十魔下疏
L133n1557_p0233b09║　文分三一總釋為魔之義)。
L133n1557_p0233b10║佛子菩薩摩訶薩有十種魔業何等為十所
L133n1557_p0233b11║謂忘失菩提心修諸善根是為魔業惡心布
L133n1557_p0233b12║施瞋心持戒捨惡性人遠懈怠者輕慢亂意
L133n1557_p0233b13║譏嫌惡慧是為魔業於甚深法心生慳吝有
L133n1557_p0233b14║堪化者而不為說若得財利恭敬供養雖非
L133n1557_p0233b15║法器而強為說是為魔業不樂聽聞諸波羅
L133n1557_p0234a01║蜜假使聞說而不修行雖亦修行多生懈怠
L133n1557_p0234a02║以懈怠故志意狹劣不求無上大菩提法是
L133n1557_p0234a03║為魔業遠善知識近惡知識樂求二乘不樂
L133n1557_p0234a04║受生志尚涅槃離欲寂靜是為魔業於菩薩
L133n1557_p0234a05║所起瞋恚心惡眼視之求其罪舋說其過惡
L133n1557_p0234a06║斷彼所有財利供養是為魔業誹謗正法不
L133n1557_p0234a07║樂聽聞假使得聞便生毀呰見人說法不生
L133n1557_p0234a08║尊重言自說是餘說悉非是為魔業樂學世
L133n1557_p0234a09║論巧述文詞開闡二乘隱覆深法或以妙義
L133n1557_p0234a10║授非其人遠離菩提住於邪道是為魔業已
L133n1557_p0234a11║得解脫已安隱者常樂親近而供養之未得
L133n1557_p0234a12║解脫未安隱者不肯親近亦不教化是為魔
L133n1557_p0234a13║業增長我慢無有恭敬於諸眾生多行惱害
L133n1557_p0234a14║不求正法真實智慧其心弊惡難可開悟是
L133n1557_p0234a15║為魔業是為十菩薩摩訶薩應速遠離勤求
L133n1557_p0234b01║佛業。
L133n1557_p0234b02║　二有十魔業者行此十事皆能訛善亦招
L133n1557_p0234b03║　天魔故為其業十中一由忘行本令所修
L133n1557_p0234b04║　善感生死果不至菩提故是其業二於蔽
L133n1557_p0234b05║　度不平等故於中初二蔽俱行度後四嫌
L133n1557_p0234b06║　棄有蔽之人文影略耳夫真道者不施不
L133n1557_p0234b07║　慳不戒不犯不忍不恚不進不怠不定不
L133n1557_p0234b08║　亂不智不愚嫌他不忍忍度豈成他皆倣
L133n1557_p0234b09║　此又悲化惡故況惡為善資不愛其資是
L133n1557_p0234b10║　大迷也餘八易知然觀此文難免魔業願
L133n1557_p0234b11║　諸後學審此省躬(二於蔽度下釋第二句分二一總釋文意二夫
L133n1557_p0234b12║　真道者下立理於中有二先約智說則蔽度兩亡後又悲化惡故下約大悲說先正
L133n1557_p0234b13║　明後況惡為善資下即借老子意釋成上義即道經無轍跡章結文彼章具云善行
L133n1557_p0234b14║　無轍跡善言無瑕謫善計不用籌策善閉無關鍵而不可開善結無繩約而不可解
L133n1557_p0234b15║　釋曰意云無心於此五何有轍跡等耶次云是以聖人常善救人而無棄人常善救
L133n1557_p0235a01║　物故無棄物是謂雙明釋曰心無所係無可無不可何所棄哉次云故善人不善人
L133n1557_p0235a02║　之師不善人善人之資不貴其師不愛其資雖知大迷是為要妙釋曰此有二意一
L133n1557_p0235a03║　約密意謂雖師法善人資取惡人而不貴不愛師資兩亡為玄德凡俗雖知而大迷
L133n1557_p0235a04║　於道謂之要妙二約顯意善者所法惡是我資而不貴愛則雖知善惡乃是大迷善
L133n1557_p0235a05║　惡皆善是謂要妙則順上文無棄人物今疏用此故令化惡也密用曰襲)。
L133n1557_p0235a06║佛子菩薩摩訶薩有十種捨離魔業何等為
L133n1557_p0235a07║十所謂近善知識恭敬供養捨離魔業不自
L133n1557_p0235a08║尊舉不自讚歎捨離魔業於佛深法信解不
L133n1557_p0235a09║謗捨離魔業未曾忘失一切智心捨離魔業
L133n1557_p0235a10║勤修妙行恒不放逸捨離魔業常求一切菩
L133n1557_p0235a11║薩藏法捨離魔業恒演說法心無疲倦捨離
L133n1557_p0235a12║魔業歸依十方一切諸佛起救護想捨離魔
L133n1557_p0235a13║業信受憶念一切諸佛神力加持捨離魔業
L133n1557_p0235a14║與一切菩薩同種善根平等無二捨離魔業
L133n1557_p0235a15║是為十若諸菩薩安住此法則能出離一切
L133n1557_p0235b01║魔道。
L133n1557_p0235b02║　第二捨魔業即離障方便對障修治故云
L133n1557_p0235b03║　捨離然此十句敵對反前但略而不次耳
L133n1557_p0235b04║　一反第五二反第二三反第七四反第一
L133n1557_p0235b05║　五反第四六反第八七反第三八反第九
L133n1557_p0235b06║　救護彼故九反第十若得佛加蔽惡息故
L133n1557_p0235b07║　十反第六同一善根豈求惡故然復欲顯
L133n1557_p0235b08║　隨其一善總反前十或以多善共反前一
L133n1557_p0235b09║　令不定執故不次耳。
L133n1557_p0235b10║佛子菩薩摩訶薩有十種見佛何等為十所
L133n1557_p0235b11║謂於安住世間成正覺佛無著見願佛出生
L133n1557_p0235b12║見業報佛深信見住持佛隨順見涅槃佛深
L133n1557_p0235b13║入見法界佛普至見心佛安住見三昧佛無
L133n1557_p0235b14║量無依見本性佛明了見隨樂佛普受見是
L133n1557_p0235b15║為十若諸菩薩安住此法則常得見無上如
L133n1557_p0236a01║來。
L133n1557_p0236a02║　第三二門顯見佛成行由障離故果現行
L133n1557_p0236a03║　成於中先見佛後成行今初即是果現此
L133n1557_p0236a04║　中所見即前十佛亦是八地十身十身與
L133n1557_p0236a05║　此名小不同已如前會然此中明見皆稱
L133n1557_p0236a06║　彼佛而見如云無著自屬正覺非謂菩薩
L133n1557_p0236a07║　於彼不著若菩薩於此不著下九豈當著
L133n1557_p0236a08║　耶是知皆就所見明見亦不得半就所見
L133n1557_p0236a09║　半約能見(一會同前文此中所見者即十信末五十三經然探玄記引法
L133n1557_p0236a10║　集經菩薩入十種法能知諸佛何等為十所謂集氣佛果報佛三昧佛願佛心佛實
L133n1557_p0236a11║　佛同佛化佛供養佛成像佛乃至廣說若欲會者集氣即義當隨樂佛其本集而欲
L133n1557_p0236a12║　見故果報即業報佛次三全同實佛義當法界同佛即本性本性同故化即涅槃供
L133n1557_p0236a13║　義即正覺形像即住持二然此中明見下二釋見佛義於中亦三初正明二若菩薩
L133n1557_p0236a14║　下反顯三亦不得下遮救恐有救云半就能見如無著佛等半就所見如出生等豈
L133n1557_p0236a15║　不通耶今遮云不得半就能所令人致惑取解無由故十種見義成雜亂故)。
L133n1557_p0236b01║　無著者安住世間故不著涅槃成正覺故
L133n1557_p0236b02║　不著生死乘無住道示成正覺故名無著
L133n1557_p0236b03║　稱此而見是見正覺他皆準此又無邪慧
L133n1557_p0236b04║　而不離故云無著無正德而不圓故云正
L133n1557_p0236b05║　覺則佛見影略此即總句下九皆此別義
L133n1557_p0236b06║　(一無著者下三釋文釋此一句疏文有三一正釋正覺標其所見無著即正覺之相
L133n1557_p0236b07║　二又無邪下則正覺無著二義不同所見能見各須具二今所見有正覺德圓略無
L133n1557_p0236b08║　邪慧而不離能見則有無邪智而不離略無正德而不圓故今佛中影取無著能見
L133n1557_p0236b09║　之中影取正覺是故疏云佛見影略三此即下結成總別)二乘願出生
L133n1557_p0236b10║　故上文云佛願力故無不現又乘此願能
L133n1557_p0236b11║　生一切德故(二乘願出生中文云下引證即華藏品言又乘此願上約
L133n1557_p0236b12║　生身此約生德)三報即相好莊嚴身業即萬行之
L133n1557_p0236b13║　因而深信為首云深信見故下善財云一
L133n1557_p0236b14║　切諸佛從信心起亦能令見者信故(故下善財
L133n1557_p0236b15║　者引證即七十七經善財修觀此約真身又云一切化佛從敬心起明知敬屬於機
L133n1557_p0237a01║　能見化身信屬於佛因信成果亦能令見者信者上約真身信自屬佛今就真身信
L133n1557_p0237a02║　亦屬機以相好莊嚴顯由因成故令物信)四隨順眾生住持舍
L133n1557_p0237a03║　利等故又隨順眾生以圓音周遍三世持
L133n1557_p0237a04║　佛法故(四隨順者即論中意又隨順眾生以圓音下即海東意玄談中已顯
L133n1557_p0237a05║　不違正理故雙出之)五涅槃即是化身化身示滅故
L133n1557_p0237a06║　名涅槃深入見者深入涅槃故能示滅深
L133n1557_p0237a07║　入生死故示滅非真(深入涅槃者得無住涅槃能建大事深入
L133n1557_p0237a08║　生死故示滅非真者悟生死性即性淨涅槃故知示滅非真滅也稱性常在故)六
L133n1557_p0237a09║　法身充滿於法界故法界為佛體故(六法身者
L133n1557_p0237a10║　初以如智契合具德法身故云滿於法界法界是所滿下約法性身云為佛體)七
L133n1557_p0237a11║　湛然安住真唯識性是佛心故(七安住者釋安住見
L133n1557_p0237a12║　真唯識性即是心佛)八寂然無依心言路絕即三昧
L133n1557_p0237a13║　義觸類皆然故三昧無量(八寂然無依釋見一義次以無
L133n1557_p0237a14║　依釋三昧佛後觸類下釋無量義)九平等性智了本性故
L133n1557_p0237a15║　本覺真性性本了故(九平等下亦二義釋先能所合明後本覺
L133n1557_p0237b01║　下唯就理說)十隨自他意無身不受故(十隨自他下即
L133n1557_p0237b02║　意生身然有三義一如意速疾二隨自意成三隨他意樂今用後二釋隨樂言隨自
L133n1557_p0237b03║　所樂普受法身隨他所樂欲受何類)依上十見則真見佛既
L133n1557_p0237b04║　知十佛總別六相圓融則亦十見無有障
L133n1557_p0237b05║　礙又此十種攝為五對一所出能出對二
L133n1557_p0237b06║　正報任持對三真常普遍對四內住外寂
L133n1557_p0237b07║　對五體深用廣對如文思之上十佛十身
L133n1557_p0237b08║　類此成對又此十見各有十種並如不思
L133n1557_p0237b09║　議法等品(依上十下六相圓融總即一佛別分為十同帶於佛異則正覺
L133n1557_p0237b10║　相好等差成則攬十共成真佛之義壞則十身各住自位又此十見下第六結成包
L133n1557_p0237b11║　含即海東意海東順於晉經名有數異故今取義亦有小殊今直就此經相應引證
L133n1557_p0237b12║　一正覺佛無著見者有十無著即此品云所謂於一切世間無著於一切眾生無著
L133n1557_p0237b13║　於一切法無著於一切所作無著於一切善根無著於一切生處無著於一切願無
L133n1557_p0237b14║　著於一切行無著於一切菩薩無著於一切佛無著此十雖因徹於果位一切無著
L133n1557_p0237b15║　而不思議品十種離果清淨亦果無著第二願佛出生見亦有十種出生不思議品
L133n1557_p0238a01║　云諸佛世尊有十種念念出生智何等為十所謂一切諸佛於一念中悉能示現無
L133n1557_p0238a02║　量世界從天來下二菩薩受生三出家學道四菩提樹下成等正覺五轉妙法輪六
L133n1557_p0238a03║　教化眾生供養諸佛七不可言說種種佛身八種種莊嚴無數莊嚴如來自在一切
L133n1557_p0238a04║　智藏九無量無數清淨眾生十三世諸佛種種根性種種精進種種行解於三世中
L133n1557_p0238a05║　成等正覺釋曰其一二等數經文所無句句皆如初句有一切諸佛至世界之言即
L133n1557_p0238a06║　是從後得智願生八相等三業報佛深信見若約莊嚴應如不思議品十種故勝無
L133n1557_p0238a07║　上莊嚴今取因行則不思議品果中所無即如十藏品云信一切法無相信一切法
L133n1557_p0238a08║　無願信一切法無作信一切法無分別信一切法無所依信一切法不可量信一切
L133n1557_p0238a09║　法無有上信一切法難超越信一切法無生釋曰以此為因成果也亦可如十地中
L133n1557_p0238a10║　十種信四住持佛隨順見者若約隨順眾生住持佛法即十種為眾生作佛事不思
L133n1557_p0238a11║　議品云諸佛世尊有十種為眾生作佛事一者所謂一切諸佛示現色身為眾生作
L133n1557_p0238a12║　佛事二出妙音聲三有所受四無所受五以地水火風六神力自在示現一切所緣
L133n1557_p0238a13║　境界七種種名號八以佛剎境界九嚴淨佛剎十寂寞無言釋曰句上皆有一切諸
L133n1557_p0238a14║　佛句下皆有作佛事一如初句寂寞無言即自身舍利住持自在若約圓音住持即
L133n1557_p0238a15║　如下文如來應正等覺轉法輪時以十事故於眾生心中種白淨法無空過者即隨
L133n1557_p0238b01║　順義何等為十所謂過去願力故大悲所持故不捨眾生故智慧自在故隨其所樂
L133n1557_p0238b02║　為說法故必應其時未曾失故隨其所宜無妄說故其身最勝無與等故言辭自在
L133n1557_p0238b03║　無能治故智慧自在隨所發言悉開悟故是為十五涅槃佛深入見者即出現品云
L133n1557_p0238b04║　欲知如來大涅槃者當了知根本自性釋曰了知即是深入義也經云如真如涅槃
L133n1557_p0238b05║　如來涅槃亦如是二實際三法界四虛空五法性六離欲際七無相際八我性際九
L133n1557_p0238b06║　一切法性際十真如際釋曰具足皆如初句如是了知名為深入六法界佛普至見
L133n1557_p0238b07║　者若直約法界說如至一切處迴向云譬如實際無處不至至一切物至一切世間
L133n1557_p0238b08║　至一切眾生至一切國土至一切法至一切虛空至一切三世至一切有為無為至
L133n1557_p0238b09║　一切語言音聲然今但有九有為無為應分為二若就佛明遍至者即佛不思議法
L133n1557_p0238b10║　品云佛子諸佛世尊有十種法普遍法界何等為十所謂一切諸佛有無邊際身色
L133n1557_p0238b11║　相清淨普入諸趣而無染著二無障礙眼於一切法悉能明見三無礙耳悉能解了
L133n1557_p0238b12║　一切音聲四鼻能到諸佛自在彼岸五有廣長舌出妙音聲周遍法界六身應眾生
L133n1557_p0238b13║　心成令得見七意住於無礙平等法身八無礙解脫示現無盡大神通力九清淨世
L133n1557_p0238b14║　界隨眾生樂現眾佛土種種莊嚴而於其中不生染著十菩薩行願得圓滿智遊戲
L133n1557_p0238b15║　自在悉能通達一切佛法釋曰十句之中皆如初句有一切諸佛有無邊際言舌中
L133n1557_p0239a01║　有廣長故聞無邊際語七心佛安住見者不思議品云諸佛世尊有十種無量住所
L133n1557_p0239a02║　謂常住大悲住種種身作諸佛事住平等意轉淨法輪住四辯才說無量法住不思
L133n1557_p0239a03║　議一切佛法住清淨音遍無量土住不可說甚深法界現一切故勝神通住能開示
L133n1557_p0239a04║　無有障礙究竟之法釋曰此是佛心之所住也經唯九句應開淨音遍無量土為二
L133n1557_p0239a05║　八三昧佛無量無依見者不思議品云諸佛世尊有十種無量不可思議佛三昧何
L133n1557_p0239a06║　等為十所謂一切諸佛恒在正定於一念中遍一切處普為眾生廣說妙法二普為
L133n1557_p0239a07║　眾生說無我際三普入三世四普入十方廣大佛剎五普現無量種種佛身六隨諸
L133n1557_p0239a08║　眾生種種心解現身語意七說一切法離欲真際八演說一切緣起自性九示現無
L133n1557_p0239a09║　量世出世間廣大莊嚴令諸眾生常得見佛十令諸眾生悉得通達一切佛法無量
L133n1557_p0239a10║　解脫究竟到於無上彼岸釋曰具足皆如初句有一切諸佛恒在正定於一念中遍
L133n1557_p0239a11║　一切處之言雖有此無量而心無所依九本性佛明了見明了即是智身故四十七
L133n1557_p0239a12║　云諸佛世尊有十種知一切法盡無有餘何等為十所謂一知過去一切法盡無有
L133n1557_p0239a13║　餘二知未來一切法三知現在一切法四知一切語言法五知一切眾生心六知一
L133n1557_p0239a14║　切菩薩善根上中下種種分位七知一切佛圓滿智及諸善根不增不減八知一切
L133n1557_p0239a15║　法皆從緣起九知一切世界種十知一切法界中如因陀羅網諸差別事釋曰十句
L133n1557_p0239b01║　皆有盡無有餘之言十隨樂佛普受見者普能受領隨樂現故即四十六諸佛世尊
L133n1557_p0239b02║　於一切世界一切時有十種佛事何等為十一者若有眾生專心憶念則現其前二
L133n1557_p0239b03║　者若有眾生心不調順則為說法三者若有眾生能生淨信必令獲得無量善根四
L133n1557_p0239b04║　者若有眾生能入法位悉能現證無不了知五者教化眾生無有疲厭六者遊諸佛
L133n1557_p0239b05║　剎往來無礙七者大悲不捨一切眾生八者現變化身恒不斷絕九者神通自在未
L133n1557_p0239b06║　曾休息十者安住法界能遍觀察是為十釋曰斯則普隨眾生之所受也)。
L133n1557_p0239b07║佛子菩薩摩訶薩有十種佛業。
L133n1557_p0239b08║　二有十種佛業即是成行前見佛體今辨
L133n1557_p0239b09║　佛因又行順佛行故名佛業佛以利生為
L133n1557_p0239b10║　事業故。
L133n1557_p0239b11║何等為十所謂隨時開導是佛業令正修行
L133n1557_p0239b12║故夢中令見是佛業覺昔善根故。
L133n1557_p0239b13║　十中初總餘別又總別合為五對一覺導
L133n1557_p0239b14║　夢化對。
L133n1557_p0239b15║為他演說所未聞經是佛業令生智斷疑故
L133n1557_p0240a01║為悔纏所纏者說出離法是佛業令離疑心
L133n1557_p0240a02║故。
L133n1557_p0240a03║　二開纏淨戒對犯戒疑悔故為彼纏令其
L133n1557_p0240a04║　懺除故名出離戒有多種出離亦多總相
L133n1557_p0240a05║　言之不過二種一事二理事隨輕重篇聚
L133n1557_p0240a06║　悔除理觀性空是真奉律若具二者罪無
L133n1557_p0240a07║　不離又如瑜伽九十九有五惡作即是悔
L133n1557_p0240a08║　纏一謂作是思惟後定自責二諸天呵責
L133n1557_p0240a09║　三大師同行責四惡名流布五死墮惡趣
L133n1557_p0240a10║　亦有五相能除此惡作謂佛許還淨故由
L133n1557_p0240a11║　無知等我已滅故當來無犯意我已生故
L133n1557_p0240a12║　已於同梵行悔故佛說悔除為善哉惡作
L133n1557_p0240a13║　相續以為蓋故餘如淨名第一及隨好品
L133n1557_p0240a14║　辨(又瑜伽九十九下重釋淨戒先舉所治後亦有五相下舉其能治此五亦可對
L133n1557_p0240a15║　前五唯三四不次一由佛許還淨故不自責二由滅無知不懼天所訶三已生無犯
L133n1557_p0240b01║　之意不懼惡名四同行悔不懼同行之責五佛許悔除故不懼惡道而其實義此五
L133n1557_p0240b02║　通能治於前五)。
L133n1557_p0240b03║若有眾生起慳吝心乃至惡慧心二乘心損
L133n1557_p0240b04║害心疑惑心散動心憍慢心為現如來眾相
L133n1557_p0240b05║莊嚴身是佛業生長過去善根故於正法難
L133n1557_p0240b06║遇時廣為說法令其聞已得陀羅尼智神通
L133n1557_p0240b07║智普能利益無量眾生是佛業勝解清淨故。
L133n1557_p0240b08║　三現相說法對於現相中由如來相從六
L133n1557_p0240b09║　度生故除六蔽見此殊勝不希二乘睹慈
L133n1557_p0240b10║　善根決知尊勝住心佛境自失威光故無
L133n1557_p0240b11║　害等。
L133n1557_p0240b12║若有魔事起能以方便現虛空界等聲說不
L133n1557_p0240b13║損惱他法以為對治令其開悟眾魔聞已威
L133n1557_p0240b14║光歇滅是佛業志樂殊勝威德大故其心無
L133n1557_p0240b15║間常自守護不令證入二乘正位若有眾生
L133n1557_p0241a01║根性未熟終不為說解脫境界是佛業本願
L133n1557_p0241a02║所作故。
L133n1557_p0241a03║　四降魔護小對。
L133n1557_p0241a04║生死結漏一切皆離修菩薩行相續不斷以
L133n1557_p0241a05║大悲心攝取眾生令其起行究竟解脫是佛
L133n1557_p0241a06║業不斷修行菩薩行故菩薩摩訶薩了達自
L133n1557_p0241a07║身及以眾生本來寂滅不驚不怖而勤修福
L133n1557_p0241a08║智無有厭足雖知一切法無有造作而亦不
L133n1557_p0241a09║捨諸法自相雖於諸境界永離貪欲而常樂
L133n1557_p0241a10║瞻奉諸佛色身雖知不由他悟入於法而種
L133n1557_p0241a11║種方便求一切智雖知諸國土皆如虛空而
L133n1557_p0241a12║常樂莊嚴一切佛剎雖恒觀察無人無我而
L133n1557_p0241a13║教化眾生無有疲厭雖於法界本來不動而
L133n1557_p0241a14║以神通智力現眾變化雖已成就一切智智
L133n1557_p0241a15║而修菩薩行無有休息雖知諸法不可言說
L133n1557_p0241b01║而轉淨法輪令眾心喜雖能示現諸佛神力
L133n1557_p0241b02║而不厭捨菩薩之身雖現入於大般涅槃而
L133n1557_p0241b03║一切處示現受生能作如是權實雙行法是
L133n1557_p0241b04║佛業。
L133n1557_p0241b05║　五悲攝雙行對雙行中有十二句初一總
L133n1557_p0241b06║　明無作四諦不驚怖者妄惑本無今有故
L133n1557_p0241b07║　應驚妄苦逼害身心故應怖今皆了本寂
L133n1557_p0241b08║　即同滅理故不驚怖雖了本寂而修福智
L133n1557_p0241b09║　為能治道餘十一句別中初一約苦次一
L133n1557_p0241b10║　約集次八約道後一約滅文並可知。
L133n1557_p0241b11║是為十若諸菩薩安住其中則得不由他教
L133n1557_p0241b12║無上無師廣大業。
L133n1557_p0241b13║佛子菩薩摩訶薩有十種慢業何等為十所
L133n1557_p0241b14║謂於師僧父母沙門婆羅門住於正道向正
L133n1557_p0241b15║道者尊重福田所而不恭敬是慢業或有法
L133n1557_p0242a01║師獲最勝法乘於大乘知出要道得陀羅尼
L133n1557_p0242a02║演說契經廣大之法無有休息而於其所起
L133n1557_p0242a03║高慢心及於所說法不生恭敬是慢業於眾
L133n1557_p0242a04║會中聞說妙法不肯歎美令人信受是慢業
L133n1557_p0242a05║好起過慢自高陵物不見己失不知自短是
L133n1557_p0242a06║慢業好起過過慢見有德人應讚不讚見他
L133n1557_p0242a07║讚歎不生歡喜是慢業見有法師為人說法
L133n1557_p0242a08║知是法是律是真實是佛語為嫌其人亦嫌
L133n1557_p0242a09║其法自起誹謗亦令他謗是慢業自求高座
L133n1557_p0242a10║自稱法師應受供給不應執事見有耆舊久
L133n1557_p0242a11║修行人不起逢迎不肯承事是慢業見有德
L133n1557_p0242a12║人顰蹙不喜言辭麤獷伺其過失是慢業見
L133n1557_p0242a13║有聰慧知法之人不肯親近恭敬供養不肯
L133n1557_p0242a14║諮問何等為善何等不善何等應作何等不
L133n1557_p0242a15║應作作何等業於長夜中而得種種利益安
L133n1557_p0242b01║樂愚癡頑很我慢所吞終不能見出要之道
L133n1557_p0242b02║是慢業復有眾生慢心所覆諸佛出世不能
L133n1557_p0242b03║親近恭敬供養新善不起舊善消滅不應說
L133n1557_p0242b04║而說不應諍而諍未來必墮險難深坑於百
L133n1557_p0242b05║千劫尚不值佛何況聞法但以曾發菩提心
L133n1557_p0242b06║故終自醒悟是慢業是為十。
L133n1557_p0242b07║　第二有十慢下五門明離障加持行中二
L133n1557_p0242b08║　初二門內成離障行後三門外得加持行
L133n1557_p0242b09║　前中初門舉障後門顯治今初慢者恃己
L133n1557_p0242b10║　於他高舉為性能障不慢生苦為業然經
L133n1557_p0242b11║　論中說多差別且明七慢俱舍十九云一
L133n1557_p0242b12║　慢二過慢三慢過慢四我慢五增上慢六
L133n1557_p0242b13║　卑慢七邪慢(俱舍等者然文具有疏引彼論以釋今經恐不知主客今
L133n1557_p0242b14║　重具引俱舍云慢七九從三皆通見修斷瑜伽雜集大同俱舍)今文開十
L133n1557_p0242b15║　四五與九具有其名餘七但有其義。
L133n1557_p0243a01║　前三即慢但約有高心故故彼論云一慢
L133n1557_p0243a02║　者謂於他劣謂己勝於他等謂己等雖能
L133n1557_p0243a03║　稱境以心高舉說名為慢初一輕人次二
L133n1557_p0243a04║　慢法(三前即慢下釋文先別釋初三於中二意初標次故彼論下全引論文正
L133n1557_p0243a05║　釋慢義三初一輕人下別釋三句)四中自高陵物是於他
L133n1557_p0243a06║　等謂己勝即當過慢過前慢故(四自高下釋過慢從
L133n1557_p0243a07║　是於他下全是論文)五即慢過慢今言過過者過前
L133n1557_p0243a08║　慢故有德應讚即於他勝見讚不喜是謂
L133n1557_p0243a09║　己勝應合讚我故(五中先指同會釋二有德下將經就論文具云
L133n1557_p0243a10║　於他勝謂己勝名慢過慢慢他過故)六即邪慢謂於無德謂
L133n1557_p0243a11║　己有德故名邪慢成就惡行名為無德恃
L133n1557_p0243a12║　惡高舉名之為慢自起誹謗即惡行故(六邪
L133n1557_p0243a13║　論具云於實無德中謂己有德名邪慢上皆論文下即論釋從自起誹謗下疏牒今
L133n1557_p0243a14║　經會通論文)七即卑慢耆舊有德即是彼多分
L133n1557_p0243a15║　勝不應執事即謂己小劣何得事他(七卑慢中
L133n1557_p0243b01║　疏以經就論即自求高座下是論具足云於多分勝謂己少劣名為卑慢餘皆疏釋)
L133n1557_p0243b02║　八亦邪慢起惡行故(八亦邪慢者即見有德人下是也嚬感麤
L133n1557_p0243b03║　獷即是惡行此即將前論中成就惡行收之)九即我慢我慢所
L133n1557_p0243b04║　吞故(九言我慢所吞故者以經釋成知是我慢若論具云執我我所令心高舉
L133n1557_p0243b05║　名為我慢恃我起故釋曰疏以易故不引論釋)十即增上慢新善
L133n1557_p0243b06║　未起即是未得不應諍而諍即是謂得故
L133n1557_p0243b07║　其但以曾發下準梵本應迴安於百千劫
L133n1557_p0243b08║　前深坑之下彼梵本從消滅下云不應說
L133n1557_p0243b09║　而說言多鬥諍發起怨嫌數行此法應墮
L133n1557_p0243b10║　大坑然以曾集菩提心力得受豪貴自在
L133n1557_p0243b11║　之力於百千劫尚不見佛何況聞法晉及
L133n1557_p0243b12║　度世大意皆同梵本若但依今釋當墮深
L133n1557_p0243b13║　坑語其慢過終自醒悟明非長沒(十即增上慢下
L133n1557_p0243b14║　疏中先以經會論後其但以下隨難重釋前中具足論云未得謂得名增上慢瑜伽
L133n1557_p0243b15║　云已無實德謂己有德雜集云謂於未得上勝證法計己已得上勝證法疏會釋論
L133n1557_p0244a01║　文易可知上論偈云慢七九從三者即是九慢從前七慢三慢而生言九慢者發智
L133n1557_p0244a02║　論一我勝慢類二我等慢類三我劣慢類四有勝我慢類五有等我慢類六有劣我
L133n1557_p0244a03║　慢類七無勝我慢類八無等慢類九無劣我慢類言從三者一慢二過慢三卑慢初
L133n1557_p0244a04║　三類中一我勝慢類從前過慢出二我等慢類從前慢出三我劣慢類從卑慢出四
L133n1557_p0244a05║　五六三如次從卑慢及慢并過慢出七八九三如次從慢過慢卑慢中出釋曰然上
L133n1557_p0244a06║　九慢既從三生則成三三皆有別相論更不釋細詳可見但有難云問於多分勝謂
L133n1557_p0244a07║　己劣卑慢可成有高處故無劣我慢高處是何答謂自愛樂勝有情聚反顧己身雖
L133n1557_p0244a08║　知極劣而自尊重得成無劣我慢類也言皆通見修斷者七九同故云皆通也緣見
L133n1557_p0244a09║　起者名見所斷緣事起者名修所斷)若約八慢前三皆是憍
L133n1557_p0244a10║　慢亦名傲慢皆於尊境不肯禮敬故餘如
L133n1557_p0244a11║　別說(若約八慢者即刊定意涅槃成實皆有八慢天台智者引文殊問經釋法
L133n1557_p0244a12║　華八鳥明有八慢謂一盛壯慢如鴟二性慢如梟三富慢如鵰四自在慢如鷲五壽
L133n1557_p0244a13║　命慢如烏六聰明慢如鵲七行慢如鳩八色慢如鴿)。
L133n1557_p0244a14║若諸菩薩離此慢業則得十種智業何等為
L133n1557_p0244a15║十所謂信解業報不壞因果是智業不捨菩
L133n1557_p0244b01║提心常念諸佛是智業近善知識恭敬供養
L133n1557_p0244b02║其心尊重終無厭怠是智業樂法樂義無有
L133n1557_p0244b03║厭足遠離邪念勤修正念是智業於一切眾
L133n1557_p0244b04║生離於我慢於諸菩薩起如來想愛重正法
L133n1557_p0244b05║如惜己身尊奉如來如護己命於修行者生
L133n1557_p0244b06║諸佛想是智業身語意業無諸不善讚美賢
L133n1557_p0244b07║聖隨順菩提是智業不壞緣起離諸邪見破
L133n1557_p0244b08║暗得明照一切法是智業十種迴向隨順修
L133n1557_p0244b09║行於諸波羅蜜起慈母想於善巧方便起慈
L133n1557_p0244b10║父想以深淨心入菩提舍是智業施戒多聞
L133n1557_p0244b11║止觀福慧如是一切助道之法常勤積集無
L133n1557_p0244b12║有厭倦是智業若有一業為佛所讚能破眾
L133n1557_p0244b13║魔煩惱鬥諍能離一切障蓋纏縛能教化調
L133n1557_p0244b14║伏一切眾生能隨順智慧攝取正法能嚴淨
L133n1557_p0244b15║佛剎能發起通明皆勤修習無有懈退是智
L133n1557_p0245a01║業是為十若諸菩薩安住其中則得如來一
L133n1557_p0245a02║切善巧方便無上大智業。
L133n1557_p0245a03║　二若諸菩薩下有十種智業顯對治行謂
L133n1557_p0245a04║　既識障惑不令增長制情從理敬重法行
L133n1557_p0245a05║　故名智業文中初結前生後文通兩[暇-日]後
L133n1557_p0245a06║　何等下正顯並是智之作用故名為業。
L133n1557_p0245a07║佛子菩薩摩訶薩有十種魔所攝持何等為
L133n1557_p0245a08║十所謂懈怠心魔所攝持志樂狹劣魔所攝
L133n1557_p0245a09║持於少行生足魔所攝持受一非餘魔所攝
L133n1557_p0245a10║持不發大願魔所攝持樂處寂滅斷除煩惱
L133n1557_p0245a11║魔所攝持永斷生死魔所攝持捨菩薩行魔
L133n1557_p0245a12║所攝持不化眾生魔所攝持疑謗正法魔所
L133n1557_p0245a13║攝持是為十。
L133n1557_p0245a14║　第二魔攝持下三門辨外加持行分二此
L133n1557_p0245a15║　門所離障後二門能治行今初即最障加
L133n1557_p0245b01║　持由內行乖理外魔得便名為攝持又行
L133n1557_p0245b02║　乖理即是魔攝初二心怠志陜次二行少
L133n1557_p0245b03║　解滯次二捨願趣斷次二成小捨大後二
L133n1557_p0245b04║　捨悲謗法。
L133n1557_p0245b05║若諸菩薩能棄捨此魔所攝持則得十種佛
L133n1557_p0245b06║所攝持何等為十所謂初始能發菩提之心
L133n1557_p0245b07║佛所攝持於生生中持菩提心不令忘失佛
L133n1557_p0245b08║所攝持覺諸魔事悉能遠離佛所攝持聞諸
L133n1557_p0245b09║波羅蜜如說修行佛所攝持知生死苦而不
L133n1557_p0245b10║厭惡佛所攝持觀甚深法得無量果佛所攝
L133n1557_p0245b11║持為諸眾生說二乘法而不證取彼乘解脫
L133n1557_p0245b12║佛所攝持樂觀無為法而不住其中於有為
L133n1557_p0245b13║無為不生二想佛所攝持至無生處而現受
L133n1557_p0245b14║生佛所攝持雖證得一切智而起菩薩行不
L133n1557_p0245b15║斷菩薩種佛所攝持是為十若諸菩薩安住
L133n1557_p0246a01║其中則得諸佛無上攝持力。
L133n1557_p0246a02║　第二佛所攝下二門明能治行由離於邪
L133n1557_p0246a03║　自然合正於中先佛後法今初先結前生
L133n1557_p0246a04║　後後何等下正說文顯可知。
L133n1557_p0246a05║佛子菩薩摩訶薩有十種法所攝持何等為
L133n1557_p0246a06║十所謂知一切行無常法所攝持知一切行
L133n1557_p0246a07║苦法所攝持知一切行無我法所攝持知一
L133n1557_p0246a08║切法寂滅涅槃法所攝持知諸法從緣起無
L133n1557_p0246a09║緣則不起法所攝持知不正思惟故起於無
L133n1557_p0246a10║明無明起故乃至老死起不正思惟滅故無
L133n1557_p0246a11║明滅無明滅故乃至老死滅法所攝持知三
L133n1557_p0246a12║解脫門出生聲聞乘證無諍法出生獨覺乘
L133n1557_p0246a13║法所攝持知六波羅蜜四攝法出生大乘法
L133n1557_p0246a14║所攝持知一切剎一切法一切眾生一切世
L133n1557_p0246a15║是佛智境界法所攝持知斷一切念捨一切
L133n1557_p0246b01║取離前後際隨順涅槃法所攝持是為十若
L133n1557_p0246b02║諸菩薩安住其中則得一切諸佛無上法所
L133n1557_p0246b03║攝持。
L133n1557_p0246b04║　二法攝中前四即四法印次二總別緣生
L133n1557_p0246b05║　次一大小後二智斷上辨因圓究竟訖。
L133n1557_p0246b06║佛子菩薩摩訶薩住兜率天有十種所作業。
L133n1557_p0246b07║　第二住兜率下十九門明果用圓滿行多
L133n1557_p0246b08║　約八相顯果用者明是普賢大用之果不
L133n1557_p0246b09║　就淨土實報處說又顯實報不可說故又
L133n1557_p0246b10║　顯八相通因果故長分為十初一門住天
L133n1557_p0246b11║　次一門示沒三一門入胎四一門住胎五
L133n1557_p0246b12║　三門初生六二門在家七二門出家八五
L133n1557_p0246b13║　門成道九二門轉法輪十有一門入涅槃
L133n1557_p0246b14║　初之二門合屬第三即是八相今初欲說
L133n1557_p0246b15║　下生先明在天所作。
L133n1557_p0247a01║何等為十所謂為欲界諸天子說厭離法言
L133n1557_p0247a02║一切自在皆是無常一切快樂悉當衰謝勸
L133n1557_p0247a03║彼諸天發菩提心是為第一所作業。
L133n1557_p0247a04║　一化欲天。
L133n1557_p0247a05║為色界諸天說入出諸禪解脫三昧若於其
L133n1557_p0247a06║中而生愛著因愛復起身見邪見無明等者
L133n1557_p0247a07║則為其說如實智慧若於一切色非色法起
L133n1557_p0247a08║顛倒想以為清淨為說不淨皆是無常勸其
L133n1557_p0247a09║令發菩提之心是為第二所作業。
L133n1557_p0247a10║　二化色天。
L133n1557_p0247a11║菩薩摩訶薩住兜率天入三昧名光明莊嚴
L133n1557_p0247a12║身放光明遍照三千大千世界隨眾生心以
L133n1557_p0247a13║種種音而為說法眾生聞已信心清淨命終
L133n1557_p0247a14║生於兜率天中勸其令發菩提之心是為第
L133n1557_p0247a15║三所作業。
L133n1557_p0247b01║　三化大千。
L133n1557_p0247b02║菩薩摩訶薩在兜率天以無障礙眼普見十
L133n1557_p0247b03║方兜率天中一切菩薩彼諸菩薩皆亦見此
L133n1557_p0247b04║互相見已論說妙法謂降神母胎初生出家
L133n1557_p0247b05║往詣道場具大莊嚴而復示現往昔已來所
L133n1557_p0247b06║行之行以彼行故成此大智所有功德不離
L133n1557_p0247b07║本處而能示現如是等事是為第四所作業。
L133n1557_p0247b08║　四同類共談。
L133n1557_p0247b09║菩薩摩訶薩住兜率天十方一切兜率天宮
L133n1557_p0247b10║諸菩薩眾皆悉來集恭敬圍繞爾時菩薩摩
L133n1557_p0247b11║訶薩欲令彼諸菩薩皆滿其願生歡喜故隨
L133n1557_p0247b12║彼菩薩所應住地所行所斷所修所證演說
L133n1557_p0247b13║法門彼諸菩薩聞說法已皆大歡喜得未曾
L133n1557_p0247b14║有各還本土所住宮殿是為第五所作業。
L133n1557_p0247b15║　五為同類說。
L133n1557_p0248a01║菩薩摩訶薩住兜率天時欲界主天魔波旬
L133n1557_p0248a02║為欲壞亂菩薩業故眷屬圍繞詣菩薩所爾
L133n1557_p0248a03║時菩薩為摧伏魔軍故住金剛道所攝般若
L133n1557_p0248a04║波羅蜜方便善巧智慧門以柔[車*耎]麤獷二種
L133n1557_p0248a05║語而為說法令魔波旬不得其便魔見菩薩
L133n1557_p0248a06║自在威力皆發阿耨多羅三藐三菩提心是
L133n1557_p0248a07║為第六所作業。
L133n1557_p0248a08║　六善巧降魔。
L133n1557_p0248a09║菩薩摩訶薩住兜率天知欲界諸天子不樂
L133n1557_p0248a10║聞法爾時菩薩出大音聲遍告之言今日菩
L133n1557_p0248a11║薩當於宮中現希有事若欲見者宜速往詣
L133n1557_p0248a12║時諸天子聞是語已無量百千億那由他眾
L133n1557_p0248a13║皆來集會爾時菩薩見諸天眾皆來集已為
L133n1557_p0248a14║現宮中諸希有事彼諸天子曾未見聞既得
L133n1557_p0248a15║見已皆大歡喜其心醉沒又於樂中出聲告
L133n1557_p0248b01║言諸仁者一切諸行皆悉無常一切諸行皆
L133n1557_p0248b02║悉是苦一切諸法皆悉無我涅槃寂滅又復
L133n1557_p0248b03║告言汝等皆應修菩薩行皆當圓滿一切智
L133n1557_p0248b04║智彼諸天子聞此法音憂歎咨嗟而生厭離
L133n1557_p0248b05║靡不皆發菩提之心是為第七所作業。
L133n1557_p0248b06║　七樂音說法。
L133n1557_p0248b07║菩薩摩訶薩住兜率宮不捨本處悉能往詣
L133n1557_p0248b08║十方無量一切佛所見諸如來親近禮拜恭
L133n1557_p0248b09║敬聽法爾時諸佛欲令菩薩獲得最上灌頂
L133n1557_p0248b10║法故為說菩薩地名一切神通以一念相應
L133n1557_p0248b11║慧具足一切最勝功德入一切智智位是為
L133n1557_p0248b12║第八所作業。
L133n1557_p0248b13║　八詣佛聞法。
L133n1557_p0248b14║菩薩摩訶薩住兜率宮為欲供養諸如來故
L133n1557_p0248b15║以大神力興起種種諸供養具名殊勝可樂
L133n1557_p0249a01║遍法界虛空界一切世界供養諸佛彼世界
L133n1557_p0249a02║中無量眾生見此供養皆發阿耨多羅三藐
L133n1557_p0249a03║三菩提心是為第九所作業。
L133n1557_p0249a04║　九供養多佛。
L133n1557_p0249a05║菩薩摩訶薩住兜率天出無量無邊如幻如
L133n1557_p0249a06║影法門周遍十方一切世界示現種種色種
L133n1557_p0249a07║種相種種形體種種威儀種種事業種種方
L133n1557_p0249a08║便種種譬喻種種言說隨眾生心皆令歡喜
L133n1557_p0249a09║是為第十所作業。
L133n1557_p0249a10║　十多身益生。
L133n1557_p0249a11║佛子是為菩薩摩訶薩住兜率天十種所作
L133n1557_p0249a12║業若諸菩薩成就此法則能於後下生人間
L133n1557_p0249a13║佛子菩薩摩訶薩於兜率天將下生時現十
L133n1557_p0249a14║種事。
L133n1557_p0249a15║　第二時至示沒名將下生大乘方便經下
L133n1557_p0249b01║　卷云菩薩如其本願處兜率天宮能得菩
L133n1557_p0249b02║　提轉于法輪非為不能菩薩思惟閻浮提
L133n1557_p0249b03║　人不能至此兜率天上聽受法教兜率天
L133n1557_p0249b04║　人能下閻浮是故下生。
L133n1557_p0249b05║何等為十。
L133n1557_p0249b06║佛子菩薩摩訶薩於兜率天下生之時從於
L133n1557_p0249b07║足下放大光明名安樂莊嚴普照三千大千
L133n1557_p0249b08║世界一切惡趣諸難眾生觸斯光者莫不皆
L133n1557_p0249b09║得離苦安樂得安樂已悉知將有奇特大人
L133n1557_p0249b10║出興于世是為第一所示現事。
L133n1557_p0249b11║　一廣拔眾苦。
L133n1557_p0249b12║佛子菩薩摩訶薩於兜率天下生之時從於
L133n1557_p0249b13║眉間白毫相中放大光明名曰覺悟普照三
L133n1557_p0249b14║千大千世界照彼宿世一切同行諸菩薩身
L133n1557_p0249b15║彼諸菩薩蒙光照已咸知菩薩將欲下生各
L133n1557_p0250a01║各出興無量供具詣菩薩所而為供養是為
L133n1557_p0250a02║第二所示現事。
L133n1557_p0250a03║　二遍警有緣。
L133n1557_p0250a04║佛子菩薩摩訶薩於兜率天將下生時於右
L133n1557_p0250a05║掌中放大光明名清淨境界悉能嚴淨一切
L133n1557_p0250a06║三千大千世界其中若有已得無漏諸辟支
L133n1557_p0250a07║佛覺斯光者即捨壽命若不覺者光明力故
L133n1557_p0250a08║徙置他方餘世界中一切諸魔及諸外道有
L133n1557_p0250a09║見眾生皆亦徙置他方世界唯除諸佛神力
L133n1557_p0250a10║所持應化眾生是為第三所示現事。
L133n1557_p0250a11║　三嚴剎揀非。
L133n1557_p0250a12║佛子菩薩摩訶薩於兜率天將下生時從其
L133n1557_p0250a13║兩膝放大光明名清淨莊嚴普照一切諸天
L133n1557_p0250a14║宮殿下從護世上至淨居靡不周遍彼諸天
L133n1557_p0250a15║等咸知菩薩於兜率天將欲下生俱懷戀慕
L133n1557_p0250b01║悲歎憂惱各持種種華鬘衣服塗香末香旛
L133n1557_p0250b02║蓋妓樂詣菩薩所恭敬供養隨逐下生乃至
L133n1557_p0250b03║涅槃是為第四所示現事。
L133n1557_p0250b04║　四覺諸導從。
L133n1557_p0250b05║佛子菩薩摩訶薩在兜率天將下生時於卍
L133n1557_p0250b06║字金剛莊嚴心藏中放大光明名無能勝幢
L133n1557_p0250b07║普照十方一切世界金剛力士時有百億金
L133n1557_p0250b08║剛力士皆悉來集隨逐侍衛始於下生乃至
L133n1557_p0250b09║涅槃是為第五所示現事。
L133n1557_p0250b10║　五密召侍衛。
L133n1557_p0250b11║佛子菩薩摩訶薩於兜率天將下生時從其
L133n1557_p0250b12║身上一切毛孔放大光明名分別眾生普照
L133n1557_p0250b13║一切大千世界遍觸一切諸菩薩身復觸一
L133n1557_p0250b14║切諸天世人諸菩薩等咸作是念我應住此
L133n1557_p0250b15║供養如來教化眾生是為第六所示現事。
L133n1557_p0251a01║　六先告當機。
L133n1557_p0251a02║佛子菩薩摩訶薩於兜率天將下生時從大
L133n1557_p0251a03║摩尼寶藏殿中放大光明名善住觀察照此
L133n1557_p0251a04║菩薩當生之處所託王宮其光照已諸餘菩
L133n1557_p0251a05║薩皆共隨逐下閻浮提若於其家若其聚落
L133n1557_p0251a06║若其城邑而現受生為欲教化諸眾生故是
L133n1557_p0251a07║為第七所示現事。
L133n1557_p0251a08║　七令輔翼知。
L133n1557_p0251a09║佛子菩薩摩訶薩於兜率天臨下生時從天
L133n1557_p0251a10║宮殿及大樓閣諸莊嚴中放大光明名一切
L133n1557_p0251a11║宮殿清淨莊嚴照所生母腹光明照已令菩
L133n1557_p0251a12║薩母安隱快樂具足成就一切功德其母腹
L133n1557_p0251a13║中自然而有廣大樓閣大摩尼寶而為莊嚴
L133n1557_p0251a14║為欲安處菩薩身故是為第八所示現事。
L133n1557_p0251a15║　八淨所生處。
L133n1557_p0251b01║佛子菩薩摩訶薩於兜率天臨下生時從兩
L133n1557_p0251b02║足下放大光明名為善住若諸天子及諸梵
L133n1557_p0251b03║天其命將終蒙光照觸皆得住壽供養菩薩
L133n1557_p0251b04║從初下生乃至涅槃是為第九所示現事。
L133n1557_p0251b05║　九長延天壽。
L133n1557_p0251b06║佛子菩薩摩訶薩於兜率天臨下生時從隨
L133n1557_p0251b07║好中放大光明名日月莊嚴示現菩薩種種
L133n1557_p0251b08║諸業時諸人天或見菩薩住兜率天或見入
L133n1557_p0251b09║胎或見初生或見出家或見成道或見降魔
L133n1557_p0251b10║或見轉法輪或見入涅槃是為第十所示現
L133n1557_p0251b11║事。
L133n1557_p0251b12║　十廣現難思。
L133n1557_p0251b13║佛子菩薩摩訶薩於身於座於宮殿於樓閣
L133n1557_p0251b14║中放如是等百萬阿僧祇光明悉現種種諸
L133n1557_p0251b15║菩薩業現是業已具足一切功德法故從兜
L133n1557_p0252a01║率天下生人間。
L133n1557_p0252a02║　四結益。
L133n1557_p0252a03║大方廣佛華嚴經疏鈔會本第五十八之三
L133n1557_p0252a04║　　　　音釋
L133n1557_p0252a05║　舋　(許覲切舋隙也)。　　　顰蹙　(顰毗[實-毌+尸]切蹙子六切顰蹙愁貌)。　　　伺　(相吏切察也)。
L133n1557_p0252a06║　很　(胡墾切很戾也)。　　　嫌　(胡兼切憎也)。　　　[鬥@斲]　(丁候切競也)。　　　[月*劦]　(虛業切腋下也)。
L133n1557_p0252a07║　[怡-台+敖]　(魚到切倨[怡-台+敖]也)。　　　謫　(陟革切音摘責也)。　　　[至*鳥]　(杜結切音迭)。　　　鵰　(丁聊切音
L133n1557_p0252a08║　　刀大贄鳥)。　　　嚬　(音頻師子聲也)。