法華經文句記箋難 (X0597)

X29n0597_p0568a10法師功德品

X29n0597_p0568a11弟子通初後

X29n0597_p0568a11前疏自軌五法，通稱弟子。誦說名通

X29n0597_p0568a12五師有誦說，五品中有讀誦及解說。見聞十界而為外化

X29n0597_p0568a13疏：以普現色身而為外化，例今使十界機見菩薩像，聞菩薩法為外化。餘三準知

X29n0597_p0568a15十界群機聞菩薩功德之香，嘗菩薩甘露之味，覩菩薩智慧之光，斯亦為外。色等亦然

X29n0597_p0568a17向說六根，根根十界，而為外化；若說六塵，亦塵塵十界，普熏眾生，發菩提心。疏：讀誦既爾

X29n0597_p0568a19不言受持而言讀誦者，取化他二三中之一耳。故云四種亦然，則受持者亦爾。此取五師果入六根中，方具內外莊嚴。三品分之

X29n0597_p0568a22上中下四百，合為千二百。況三品人

X29n0597_p0568a23三品共千二百，無文可憑，故云恨不依文。有師以光宅數為二品

X29n0597_p0568b01三品名同，其數亦異，共為千二百，此更無準。又有辨中邊論說三品數，不欲引之。二二分對

X29n0597_p0568b04古人分六根為三，下八百、中一千、上千二百。若二二分對者，眼耳一對為下但八百，鼻舌一對為中但一千，身意為上具千二百，況經中耳舌各千二百功德，身但八百，則知分對乖理違文也。不假至者

X29n0597_p0568b08若苦澁物在其舌根，皆變成上味，餘三根更不假至而變。色二、二十

X29n0597_p0568b10俱舍云：色或二，或二十。且二十者，謂青、黃、赤、白、長、短、方、圓、高、下、斜、正、雲、煙、塵、霧、影、光、明、暗。疏釋：形平曰正，不平名斜，日焰名光，星珠電等名明，餘亦可見。言二者，二十種亦不出於形色。顯色。聲八種

X29n0597_p0568b14前持品中，^A50已箋。人天等因

X29n0597_p0568b15人修戒善，所感五塵則麤；天修禪定，所感五塵則細。更應多並

X29n0597_p0568b17一常、一無常，一思⁴識、一不思議。此中三業即是六根

X29n0597_p0568b18只約安樂行以明十善，則^A51已攝六根清淨人也。疏中云：五種法師悉具六根清淨，而別明三業。此成繁芿。疏：六根互用

X29n0597_p0568b21良由性即，是故根融。有人云：楞嚴經中，如來自約根塵流變三疊，以明眼根八百功德、耳根千二百功德等，文理分明，與今經中配根數等。而大師却約界如明其數目，似非佛意。孰故信乎？嗚呼！斯言之玷，不可磨也。蓋亦不本兩經之意，故妄有彈射也。孤山楞嚴疏云：此明發覺初心，令知顛倒處所，居示凡夫六根優劣之用。意在阿難擇於耳根，以為修證之地。彼明依經修行，以發相似之解。而六根清淨，互用無方。〔^A52已上正上〕學本宗者，見孤山之言，亦可息疑謗也。疏：若言八百，顯其能縮

X29n0597_p0568c07有人問云：若盈縮自在，可云眼根千二百，耳根八百否？今為答之。若了六自在王互用互徧，則盈縮隨時，子何不可？又問：今何不云眼千二百等耶？答：設經中云眼千二百，汝又復問何故眼根不八百邪？斯乃戲論耳。但信如來金口盈縮之言，凡夫妄情，不應臆度。應云第二

X29n0597_p0568c13十信之名，玄文與仁王經中少異。今引玄文十名，以仁王注之，令知同異。一信〔同〕，二念〔精進〕，三精進〔念〕，四慧，五定〔並同〕，六不退〔施〕，七回向〔戒〕，八護法〔同〕，九戒〔願〕，十願〔回向〕。六根各十

X29n0597_p0568c17五眼之外又有智眼，見諸法故；光明眼，見佛光明故；出生死眼，見涅槃故；無礙眼，所見無礙故；一切智眼，普見法界故。此華嚴經前^A53已籤。但離合異

X29n0597_p0568c20法眼開出，智眼、慧眼開出，出生死眼，餘者並佛眼開出。而復斥小

X29n0597_p0568c22小他心通，所通不遠。若斥之者，如云不觀人根，不應說法，雖得宿命，所知不遠等。未論修發真天眼等

X29n0597_p0568c24在凡修於事禪，入聖發真天眼也。言等者，真天鼻、舌等也，皆聖真發也。有人問：頗有相似位人不得六根清淨否？答：因中不修事禪，果上容有不如今經者也。若今法師功德，縱因中不修事禪，而相似位中六根必清淨哉！以由在五品時，圓觀十界即空、假、中，故至似位，依理而見十界色像，依理而聞十界音聲。此乃弘經之功，非由事禪也。故今記云未論修，是也。疏：禪有八觸

X29n0597_p0569a08止觀云：從未到定後，或經一日、一月、一歲，而定心不散，即發八觸身。八觸者，謂動、庠、輕、重、冷、暖、澁、滑。經若說俗間經書等

X29n0597_p0569a11實相入諸法故，諸法是實相。思益經云：諸有言說，一切皆是如語，無異無別。何以故？諸有言說，一切皆是如來言說。如皷蠡等眾緣和合而有音聲，是諸音聲無所分別。以諸賢聖善知一切眾因緣故，於諸言說悉皆平等。〔^A54已上正文〕彼方等經說從其體，今六根位說從其用。以通前五皆不二故

X29n0597_p0569a17眼見耳聞，皆可四月至於一歲，以表諦緣。又一月表菩薩乘。若宣說之，以三乘法順開權意，皆是性海。

X29n0597_p0569a20常不輕菩薩品

X29n0597_p0569a21前正引昔

X29n0597_p0569a21正應作證，疏云：引人為證。言一乘者，通於一部

X29n0597_p0569a22一乘者，正因佛性也，豈專此品耶？報陰現轉

X29n0597_p0569a24六根淨。以生後見

X29n0597_p0569b01記主大義，在嘉祥後，故云也。亦可嘉祥後稟天台，斯為正見。餘經所表，權實尚隔

X29n0597_p0569b03如芥子納須彌，表菩薩住不思議解脫。經中斥云：龍象蹴踏，非驢所堪。又云：此座高廣，吾不能升。皆權實異表。此品兼表本迹

X29n0597_p0569b06疏中以不輕禮拜。遠近表之。若令一人著論

X29n0597_p0569b07只天親一人以著二論，何故一說有佛性，一說無佛性？故知下，釋出。對法小義

X29n0597_p0569b09梵語阿毗達磨，此云對法。俱舍云：敬禮如是如理師，對法藏論我當說。舊疏云：一切法中真實法，涅槃為相，故稱達磨。此智對諸法，於法現前故也。又疏云：對謂對向、對觀。以因對果，即對向也；以心觀四諦，即對觀也。自悲敗種

X29n0597_p0569b14迦葉言：五無間罪猶能發意生於佛法，而今我等永不能發。譬如根敗之士，其於五欲不能復利等。若唯識說正

X29n0597_p0569b17唯識論亦是天親所造，所以言三無二有者，蓋順方等斥奪之意。亦以四一而對四悉

X29n0597_p0569b19人、一世界教、一為人行、一對治理、一第一義。威熱無比

X29n0597_p0569b21根淨與值佛。化，佛親說詮虗空身

X29n0597_p0569b22化即應佛也。虗空身者，而與下句空身不類。或恐指修安¹安樂行者，觀一切法猶如虗空。或恐身字是法字耳。學者詳之。此乃虗空身說，詮於化事

X29n0597_p0569c01虗空身者，經云：於虗空中，具聞威音王佛所說等化事者，後更增壽命，為四眾說法，復化千萬億眾。或抑或覆

X29n0597_p0569c04抑二乘覆圓²寶？廣略準知

X29n0597_p0569c05二十千萬偈與二十四字耳。禮知法者

X29n0597_p0569c06如來性品，迦葉白佛：若有長宿護持禁戒，從年少邊咨受，未聞當禮敬否？出家人從在家人咨受，未聞復當禮否？然出家人不應禮敬在家人也。佛乃答云：有知法者，若老若少，故應供養恭敬禮拜。淨名中，比丘禮俗

X29n0597_p0569c10富樓那為諸新學說法，淨名訶^A55已，即自入三昧，令諸比丘自識宿命。時諸比丘稽首禮維摩詰足。即生隨從，尚猶墯苦

X29n0597_p0569c13先曾輕賤，後方隨從，先賤而墯。廣對一切

X29n0597_p0569c15一切三法。疏龍繩

X29n0597_p0569c16採龍䰅草為繩，縛身上，以水洒之，即入骨。

X29n0597_p0569c17如來神力品

X29n0597_p0569c18即從及諸^A56已下文是

X29n0597_p0569c18寫倒一字，應云即及。從諸^A57已下。理滿釋權疑，唱滅釋近疑

X29n0597_p0569c20如云自住其中，即果理滿也，七方便權悉未滿故，此釋權疑也。如云如來非實滅度，以方便力唱言滅度，此釋近疑也。只一涅槃，雙釋二疑。不復別判

X29n0597_p0569c24甚深之事，二門之宗，皆因果也，不復別判本迹二宗之殊。今借證理

X29n0597_p0570a02今經中於此之言，蓋指實理。

X29n0597_p0570a03囑累品

X29n0597_p0570a04不越先規

X29n0597_p0570a04秀公亦依什本安品次第。不妄有踰越也。故第二教中云。此亦是一見。正本既其居先

X29n0597_p0570a06正無添品。龜茲

X29n0597_p0570a07音丘。慈。即而書之

X29n0597_p0570a08梵音正者，或多含者，即書之。論，在後魏時譯

X29n0597_p0570a09後魏姓拓䟦，都雲中，去晉凡二百年來。論是勒那摩提三藏譯。人天來時

X29n0597_p0570a11但云三被移去。妙音被誡至久^A58已還國者

X29n0597_p0570a12他人疊正義也。義雖正，他尚不肯，遂執云土淨為集分身。若分身在勸發品後方散，當知爾前土尚猶淨。若妙音被誡者，還依舊誡耳。謂戒分身未集^A59已前之穢土也。上能見下

X29n0597_p0570a16心若淨於淨，見穢無咎。何有靈山

X29n0597_p0570a17妙音來時。若是淨土。文殊海出。乃亦淨土也。豈是靈山之誡耶。蓋誡本穢。若受多分

X29n0597_p0570a19觀音分寶，不奉一分上分身者，蓋分身即釋迦也。仰止

X29n0597_p0570a21止，語辭也。詩云：高山仰止。以婆沙菩薩掩其眼

X29n0597_p0570a22謂法華只開二乘，若菩薩人^A60已是大乘，而不知婆沙四階是小菩薩，必須用開，此所謂掩眼無見。三界八獄為大科

X29n0597_p0570b01三界與八寒八熱，各作科段，廣辨苦樂相狀，反使今經成俱舍、婆沙等論。以一乘四德為小義

X29n0597_p0570b03敗種聲聞，莫非四德。生方便者，亦會一乘。若謬謂定性永不作佛，則便無開會之處。表現表當

X29n0597_p0570b06解瓔絡即事因，法施即理因。疏云：分二分者，表事理二因。奉佛者，將二因以趣二果也。嘲調

X29n0597_p0570b08調，去聲，謂弄也。亦平聲，謂調戲也。不應立送分身

X29n0597_p0570b09唱散之後。經無復坐之文。知囑累在後。若言經文次第

X29n0597_p0570b11地計囑累在經末者，謂生起次第當如是也，故今難之以為非汝。言次第者至如不輕品內明行少功多，其功既多便合勸持，如云汝等於如來滅後應一心受持等，而何故又以神力間之耶？而嫌妙經違論

X29n0597_p0570b15論云修行力有五，乃至去，如後品，即囑累在後也。若安中間，乃違論文。即是回梵文，大梵字不盡

X29n0597_p0570b17彼經云：大梵自在天子。況自在天子是欲界主，豈名大梵？即名以大梵二字冠於自在天子之首者，乃是譯時回轉大梵字，不盡其理。悉以能契之行為權

X29n0597_p0570b21如疏云：其智慧門，即是嘆權智也。蓋自行道前，方便有進趣之力，故名為門。從門入到道中，為中為實，道前為權。法慳

X29n0597_p0570b24悋於法施。

X29n0597_p0570c01藥王菩薩本事品

X29n0597_p0570c02佛有誠誡

X29n0597_p0570c02如云：勒修苦行，非涅槃因。又云：若人斷陰，不如斷心。勝熱，息善賊之疑

X29n0597_p0570c04華嚴經：有婆羅門名為勝熱，求一切智，從刀山上自投火聚。善財疑念：是邪法耶？善財言：能入此者，是菩薩行等。善財悔過，投入火聚，遂得菩薩寂靜安樂照明三昧等。尼乾生嚴熾之解

X29n0597_p0570c08尼犍經云：有王名嚴熾，有大薩遮來入其國，先為王說治國之法，次為王說佛身相好及種性等，乃令王觀如來身云：大王當知，依煩惱身觀如來身，依陰界入觀如來身。何以故？此身即是如來藏故。一切煩惱諸垢藏中，佛性滿足。燒身得蘭

X29n0597_p0570c13梵語偷蘭遮。善見云：偷蘭名大遮，言障善道，體是鄙穢。又翻為大罪，亦言麤惡，是重罪方便故也。準目連問罪報經，有犯蘭罪者，如兜率天壽四千歲，於人間歲數當五十六億六十千歲，墯地獄中。問：燒身者，本得殺罪，何故得蘭？答：四分云：倩他人殺^A61己，應得殺罪耶？然自^A62己命斷，無殺可犯，以燒身是殺方便故，故蘭耳。開小乘遮不

X29n0597_p0570c20須開。遮菩薩開不

X29n0597_p0570c21不遮。兩眾如何

X29n0597_p0570c22布薩坐次，一切各別。二體同異

X29n0597_p0570c23小乘戒體，同號無盡。大秉於小，取益何從

X29n0597_p0570c24涅槃終判，太水並弘。菩薩之心，從大取益。小誦於大，招損誰測

X29n0597_p0571a02但受聲聞戒而輙誦菩薩戒者，例如沙彌先誦四分，至受戒時，則無作不發，名為邊人。小誦於大，亦復如是，至受菩薩戒時，則大乘戒體不復發矣，名為招損。故戒疏云：凡未受菩薩戒者，皆名惡人。若預為說，後受不得。又曠師疏中有大乘布薩儀式，其間有遣眾慈云：未受菩薩戒者，出四分與遣眾同。淨穢並陳

X29n0597_p0571a09藥王愛道。令物會三

X29n0597_p0571a10若在穢土，必先施三而然後會也。彼是淨土，云何施會耶？然淨土多種。疏說本事

X29n0597_p0571a12只一行半偈而^A63已。有經更添兩句，云供養諸如來者，後人擅加。笈多所譯，亦但六句；法護所譯七言偈，亦但四句。疏支佛至無功用

X29n0597_p0571a15不段聞教。故。餘經要，因功用者

X29n0597_p0571a16但疊四果，但取下方釋無作。四諦。有五百，具如前

X29n0597_p0571a18第一，記。不老是樂

X29n0597_p0571a19玄文云：達老死實相。寶性論云：恒即不老，不變即不死。

X29n0597_p0571a21妙音菩薩品

X29n0597_p0571a22奉鉢對治

X29n0597_p0571a22八萬四千惑業是所治故。下從利他

X29n0597_p0571a23經中百千萬億眾生，受苦稱名，菩薩悉救。同在一名之內

X29n0597_p0571b01內蘊不輕之解，外禮不輕之眾，口宣不輕之教。五品皆同，定無優劣

X29n0597_p0571b03自行化他，悉無有異。以人對法

X29n0597_p0571b04觀世音從人，普門從法，餘四品亦其人、法，當說出其義。疏：化他門中第二意

X29n0597_p0571b06前科云：藥王下五品，是化他流通。藥王品，勗法師流通；妙音、觀音兩品，是勗子弟流通。並是法華異名

X29n0597_p0571b09三千體寂，竪超一切，無相而相，名妙幢相；性淨無染，具於常、樂，名為淨德；中理徧攝，照明自在，名宿王戲；理定離計，名無緣；種智可信，名智印；十界語言，皆名佛言，名解一切眾生語言；不捨真寂，圓滿六度，名集功德；不起滅定，現諸威儀，名神通遊戲；即定之慧，能破惑闇，名慧炬；性具萬德，名莊嚴王；性淨照明，名淨光明；一念淨心，具足權、實功德，名淨藏；即邊之定，有異偏小，名不共；圓光偏滿，空不住空，名日旋。餘諸三昧，義亦可了，不復解釋。疏：問訊傳旨

X29n0597_p0571b18經中無不孝父母，有人用上一無字，總貫下四句意云：無不善心不？無不攝五情不？霅上讀經義云：除不孝父母、不敬沙門外，皆讀為否乃成。問：善心不攝五情不？經或現梵王身

X29n0597_p0571b22梵釋名體銷經時，不可不識，今亦略箋。梵王者，菩薩修白色三昧，不取不捨。不取故，不隨禪受生；不捨故，應為梵王說出。欲論以權引實。帝釋身

X29n0597_p0571c01修難伏三昧，不取不捨，說種種勝論。自在天身

X29n0597_p0571c02欲界頂即魔王也，修赤色三昧。大自在天身

X29n0597_p0571c03色界頂即摩醯首羅，騎白牛八臂三目。小王

X29n0597_p0571c05或云：天王為大，人王為小，輪王為大；粟散大，附庸為小。準下釋中

X29n0597_p0571c07普賢品中旋陀羅尼等三。

X29n0597_p0571c08觀世音菩薩普門品

X29n0597_p0571c09具足三釋

X29n0597_p0571c09因緣中須具四悉：通、別、異。世界與拔等為人，智能斷惑對治，觀冥於境，是法身等第一義。此通、別義悉在於圓，約教也。本迹如文。疏：人有多種，法有多種

X29n0597_p0571c12人法各有四教不同。羅漢尚能回福為壽

X29n0597_p0571c13邊際定力，回福為壽。至彌勒下，生回福為智，即便入滅。疏：一、觀也

X29n0597_p0571c15也應作意。疏：若就於行

X29n0597_p0571c16謂若依境起觀，應名為世音觀。疏道前名方便等

X29n0597_p0571c17道前、道後，義亦多種。今文以二乘歷別，名道前；入王三昧，名道後。疏相似神通，如上說

X29n0597_p0571c19法師功德品。疏，修行中攝

X29n0597_p0571c20疏：例如佛未值定光佛等文。疏：如入法門中說

X29n0597_p0571c21疏若入王三昧、一切三昧等文。疏修羅琴

X29n0597_p0571c22用師子筋為絃，則不拊而韻。初略如釋籤中

X29n0597_p0571c23似多一初字。籤引博物誌云：伏羲造八卦，神農造五糓，貨狄造舟，維文造臼杵，蚩尤造兵，乃至嵆仲造車，伯益造井，蒙恬造筆。是名供養普

X29n0597_p0572a02今疏先結他化也，次結自行。玄文中先結自行，次結化他義，亦無任。此土識過而肉袒

X29n0597_p0572a04史記張祿元是范睢，魏人也。初仕魏，與中大夫須賈使於齊，以睢為賢，私賞金壁。賈嫉之，纔於魏云。范睢以魏密事告齊，魏大怒，拉脇折齒棄廁中。睢求圊者出之，遂易姓名曰張祿，隨秦使見昭王。王悅之，拜為客卿，稍遷左丞相。後須賈為秦使，睢微服而出。賈見大驚，知是秦相，乃脫冠肉袒入謝罪。疏大品，空無盡

X29n0597_p0572a11經中歷一切因果凡聖依正，以明空義。大集八十無盡門

X29n0597_p0572a13經云：一切諸法因緣果報無盡，一切諸法不可盡，初發菩提心^A64已不可盡。譬如虗空不可窮盡，為一切智發菩提心，豈可盡乎？諸佛戒、定、慧、解脫、解脫知見、十力、無畏等無盡，因如是等發菩提心，故不可盡。乃至六波羅蜜無盡等。正在和合，皆無自性

X29n0597_p0572a18為因智，故境；不因智，故境；亦因智，亦不因智，故境；非因智，非不因境，故境。此權境無性。又因境，故智；不因境，故智；亦因境，亦不因境，故智；非因境，非不因境，故智。此權智無性。然後以無性之智冥無性之境，境、智和合，能顯中道。疏：善、惡合為機

X29n0597_p0572a23單善單惡，不得為機。玄文云：始自地獄，終至等覺，皆以善惡相帶為機。經：聞是觀世音菩薩，一心稱名

X29n0597_p0572b01疏云：聞有四義，若能通達四種聞義，即聞慧；心無所依，無住，無著，即思慧；一心稱名，即修慧。有人以觀世音三字著下句上

X29n0597_p0572b04觀世音即時觀其音聲。興皇著上句末

X29n0597_p0572b06一心稱名觀世音菩薩。下句上又足觀世音三字

X29n0597_p0572b07連上句讀者，則云一心稱名觀世音菩薩、觀世即時觀等。疏：果報火，地獄^A65已上，初禪^A66已還

X29n0597_p0572b09疏云：阿鼻隔子八萬四千，內外洞徹，上下交炎，餓鬼支節煙起，畜生燠煑¹陽炭，修羅亦有火難，人中焚燒。現見若至劫燒，須彌洞然。初禪^A67已下，無免火災。惡業火

X29n0597_p0572b13隨有改惡修善之處，若五戒十善，多為惡業所難。經云：燒諸善根，無過瞋恚。術婆伽為欲火所燒。金光明云：憂愁盛火，今來燒我。能破善業，皆名為火。煩惱火

X29n0597_p0572b17行人修道之時，並為五住煩惱惑火之所燒害，方便未成，火難恒逼。如禮諸佛，教說功異

X29n0597_p0572b19如救𦦨口經：施鬼神食時，令稱四佛名。稱多寶佛名者，令鬼神轉煩惱障及業障。稱妙色身、廣愽身、離怖畏如來名者，令鬼神俱除。報障。經：六十二億恒河沙菩薩

X29n0597_p0572b23如何須六十二等耶？首楞嚴經云：此三千大千世界現住世間諸法王子，有六十二恒河沙數修法垂範，教化眾生。疏格六十二億²徧菩薩等一圓菩薩

X29n0597_p0572c02別行疏中釋之或異，彼云：田有高下薄瘠所致，如供百初果，不如一二果，乃至無學。此亦非嘆德之意，乃是以下比高，法應優劣耳。今明一多性不可得，無有二相，二則非一，多則非多，同入實際，正等無異。一中解無量，故說六十二億；無量中解一，故說觀音。是為正等。心境俱劣等

X29n0597_p0572c08疏云：心有濃淡，皆是前人心力所致，何關觀音？〔正文〕準一多相即，乃是正義也。加難解難知

X29n0597_p0572c10經云：難解難入。疏云：十住始解，十地為入。論中此前更加三句，謂難見、難覺、難知。記云：此難解方便，可對聞、思、修。解字誤，應云難見。乃增三句

X29n0597_p0572c13謂建大法幢，然大法炬，不斷大法皷。說三乘者謬矣

X29n0597_p0572c14首楞嚴經，孤山判在法華部類。而經中觀音菩薩說三乘法，如云：若諸有學，寂靜妙明，勝妙現圓，我現獨覺身而為說法。若諸有學，斷十二緣，我現緣覺身而為說法。若諸有學，得四諦空，我現聲聞身而為說法。讀者須和融之，令無相違。經解頸真珠瓔珞

X29n0597_p0572c19疏云：頸者，表中道一實之理，以眾多無著法門莊嚴。解者，表菩薩修常捨行，故一切願行功德，乃至佛智、菩提、涅槃，亦不住，亦不著。受此法施

X29n0597_p0572c22疏云：正以財通於法，名財即法。財即因緣生，法即空、假、中。三諦一心，一切具足，於法平等，於財亦等，名法施。呪詛諸毒藥，還著於本

X29n0597_p0573a01譬喻經中有清信士，梵志從其乞飲，不暇與之，遂起尸，使鬼往殺之。時山中有羅漢，教令歸奉三寶，於是至曉，鬼不得便，鬼乃悉反害梵志，羅漢蔽之，令鬼不見，清信士悟道，梵志得活。等。真觀清淨觀

X29n0597_p0573a06別行記中云：五觀字皆去聲呼。真觀，空也；清淨觀，假也，令地淨故；智慧觀，中也，雙遮雙照，平等大慧故；慈悲觀者，以無緣慈觀察眾生。又慈悲之法，必用三觀。霅上音五觀字皆平聲。常願常瞻仰

X29n0597_p0573a10上一常字，據玄寂僧錄音訓云：據藏經中及諸處古本，皆是當字耳。類如云：當願眾生，應當發願，應當繫念，當離放逸。悲體戒雷震

X29n0597_p0573a13記云：悲體下，一行，誦口業。初二句，頌二輪化本。說雖在口，必假身意，為授法本。為法現形，本期救苦，故說法身，名為悲體。此身先用戒德警人，如天震雷，物無不肅。慈意普覆，名曰大雲。二輪既施，然可授法。妙音、觀世音等

X29n0597_p0573a18記云：五音字皆眾生稱唱之音，菩薩妙智觀故，成三諦境。雙遮空有即妙音，雙照空有即世音，此二字中智境也。梵音是慈悲喜捨四觀，照之即俗諦，照機不差名海潮音，此二音字假智境也。畢竟空智出九界情，照眾生音起二世相，名勝世間音，此一音字空智境也。或品似大，益有大小

X29n0597_p0573a24如淨佛國品，五百長者得無生忍，此益大也；求聲聞乘三萬二千人，¹智有為法皆悉無常，得法眼淨，此益小也。或品似小，益有大小

X29n0597_p0573b03如弟子品目連章中云：法住實除，諸邊不動故；法無動搖，不依六²鹿故。說是法時，時八百居士發菩提心。此益大也。須菩提章中云：不著文字，文字性離，是則解脫。說是法時，二百天子得法眼淨。疏云：是悟通教即空之理，得入見道真中分之。通亦名小。或兼大小，益亦大小

X29n0597_p0573b09如金光明懺悔品，通三乘懺悔，三乘該四教，三障滅時，各自得益。又最勝王經云：若欲求預流果、一來果、不還果、阿羅漢果，亦應懺悔，滅除業障。欲求三明、六通、聲聞、獨覺、自在菩薩，至究竟地，求一切智等，亦應懺悔，滅除業障。此品大小，具四教義足。皆以向來三義銷之

X29n0597_p0573b15類密不定。

X29n0597_p0573b16陀羅尼品

X29n0597_p0573b17敦之以呪術

X29n0597_p0573b17謂以呪通之，令淺識者恭謹受持。幽顯挾贊

X29n0597_p0573b18挾，護；贊，助也。幽謂鬼神，顯為菩薩。矯，俗

X29n0597_p0573b19巫覡多詐。疏那達居士

X29n0597_p0573b20未檢。大明呪等

X29n0597_p0573b21呪謂呪願，有二種，謂顯密也。顯露者，大明等三是也。秘密者，今之存梵音者是也。大論有問釋提桓因：何以般若為無上明呪？答：諸外道聖人有種種呪術利益人民，誦是呪者得大名聲入民歸伏，貴是呪故名般若以之為呪。帝釋白佛：是般若呪常與眾生道德樂故，餘諸呪術能增長惡，般若神呪能滅諸佛涅槃諸著，何^A68況貪等？是故名為大明呪。無上呪者，大或有上，故次名無上。無等等者，等此無等名無等等，皆破無明故並云明。又諸佛於一切眾生中無等，故般若名無等。又無等等者，妙覺位也。無能等此無等之位，故名無等等。^A69已上並大論文。總用等

X29n0597_p0573c08輔行云：遮惡為遮持，持善為總持。用此明呪，遮惡持善，聞者歡喜。是世界餘三，次第以對三，悉。別對三教

X29n0597_p0573c10大明破三藏小外之不明，無上破別地前之有上，無等等破圓金剛前心之有等。若大論言破無明者，三惑皆通稱之。禳災增益攝召

X29n0597_p0573c13禳災如熾盛光，增益如功德天，呪滿所求，攝召如灌頂呪。又責鬼神。並名真言

X29n0597_p0573c15托神呪以觀真心，如誦大悲呪。欲求智慧者，經云：當於寶鏡乎以觀心鏡，鏡明性十界，像生修十界，故名真。及以明等

X29n0597_p0573c18明真言、無上明、無等等明、言。種子

X29n0597_p0573c19有佛頂陀羅尼，名佛頂種子。誦之者，是了因佛之種子故。疏：先陀婆

X29n0597_p0573c21涅槃經有四物，謂鹽、水、器、馬，通名先陀婆。經羶帝

X29n0597_p0573c23有人呼于為千，非矣。准禪秘要經作釋看切，周本作書安切。疏俱有此鬼

X29n0597_p0574a01人用起尸鬼，夜叉用起尸鬼。未損大儀

X29n0597_p0574a02或是義。

X29n0597_p0574a03妙莊嚴王品

X29n0597_p0574a04疏紛愀

X29n0597_p0574a04愀親小切，容色變也。非矣應作湫，子了切，隘也。喀喀

X29n0597_p0574a06音客。謂失於一飡。門閭

X29n0597_p0574a07力居切閭侶：周禮：五家為比，使之以相比保；五比為閭，使之以鄰侶相愛。甘苦無喜慍

X29n0597_p0574a09慍，於運切，怒也。僕奉主優客之則甘而有喜，過勞之則苦而無慍。噏赫

X29n0597_p0574a11噏，許及切。此乃內息耳，應作翕，謂盛也。不貲

X29n0597_p0574a12音茲。貨財。用之無盡曰貲。籠樊

X29n0597_p0574a13樊謂藩籬也。詩云：青蠅于樊。取飛舞不能出之義也。以勗受法弟子

X29n0597_p0574a15所將之眾。今佛前光照相菩薩是妙音

X29n0597_p0574a16今佛前者，妙音品也。此菩薩事訖^A70已歸本國，今懸指之耳。言光照者，或釋尊光照其身，或菩薩光明遍照。言莊嚴相者，經云百千功德莊嚴其身等。且從後記

X29n0597_p0574a20燒身在前，獻呪在後。雙觀師弟

X29n0597_p0574a21此謂妙音也。誡云汝莫輕，彼國及所將謂雙。華德復為妙音所將

X29n0597_p0574a23為字去聲呼。有稱歸心

X29n0597_p0574a24國名。疏四弘

X29n0597_p0574b01應作等。亦不的對

X29n0597_p0574b02不將慈、悲、喜、捨對願、智、神通、方便四波羅蜜。疏餘經為正道

X29n0597_p0574b04大論云：三十七道品是菩提。大品云：欲以一切種智修四念處者，念處法界攝一切法，一切法趣念處是趣不過。行行為助道

X29n0597_p0574b07九想、十想、不淨觀等。可具釋之

X29n0597_p0574b08右脇出水，左脇出火，左脇出水，右脇出火，并身上下出水火為四，共為八。履地如水，履水如地，又空沒現地，地沒現空，及空中行住坐臥，^A71已上十六，第十七現大身滿虗空中，第十八大復小現。攝一切法歸一實相如前

X29n0597_p0574b12指方便品。諸法實相，界如因果，

X29n0597_p0574b14普賢菩薩勸發品

X29n0597_p0574b15疏所逕歷處

X29n0597_p0574b15逕應作經，經云所經諸國。釋衣等三，皆通兩句

X29n0597_p0574b16法歸，如疏云：慈悲覆物，惠利歸^A72己，名之為室。遮彼惡障，以醜名之為衣。餘二例此。而為四釋

X29n0597_p0574b18約位、約智、約門，觀心。而迷其本

X29n0597_p0574b19斥無啟心投想之人。如魯人耳

X29n0597_p0574b20家語，有問魯人曰：仲尼何人也？對曰：東家丘，我知之矣。疏歡喜如前說

X29n0597_p0574b22或歡喜地，或歡喜住。經正定聚

X29n0597_p0574b23聚有三，謂邪定、不定、正定。邪定，則博地；不定，則住前；正定，則十住本業。瓔珞經：十信菩薩如空中毛。此名不定聚。據地，正定在十住，明矣。然正定位寬，疏謂十地。若俱舍中，諸聖人名正定，造五逆名邪定，自餘凡夫名不定。定、聚名同，大、小位別。

X29n0597_p0574c05法華文句記箋難卷第四

X29n0597_p0574c09法華隨經音切〔凡為字平去二聲，慈恩別有章門，今於平聲人多去呼者音之，其聞易解并去聲者，此則存略〕

X29n0597_p0574c11赤城娑門　有巖　錄

X29n0597_p0574c12序品

X29n0597_p0574c13阿若

X29n0597_p0574c13〔上平聲，下惹音。〕揵

X29n0597_p0574c13〔巨焉切。〕阿菟

X29n0597_p0574c13〔上遏音，下乃候切。〕䭾

X29n0597_p0574c13〔唐賀切。〕離婆

X29n0597_p0574c13〔下離音。〕絺

X29n0597_p0574c14〔丑夷切。〕難陁

X29n0597_p0574c14〔句。〕孫陁羅難陁

X29n0597_p0574c14〔句。〕常為

X29n0597_p0574c14〔平聲。〕普聞

X29n0597_p0574c14〔文問二音。〕尸棄大梵

X29n0597_p0574c15〔句。〕乾闥

X29n0597_p0574c15〔上虔音下他達切。〕樂乾

X29n0597_p0574c15〔上𱷱音。〕稚

X29n0597_p0574c15〔直利切。〕佉

X29n0597_p0574c15〔丘迦切。〕騫

X29n0597_p0574c16〔愆音。〕無量義處

X29n0597_p0574c16〔去聲。〕三昧

X29n0597_p0574c16〔句。〕天雨

X29n0597_p0574c16〔去聲，下雨曼同。〕曼

X29n0597_p0574c16〔毋官切。〕吒

X29n0597_p0574c17〔陟駕切。〕修行

X29n0597_p0574c17〔平聲，應師去聲。〕般涅

X29n0597_p0574c17〔上鉢音，下奴結切。〕輭

X29n0597_p0574c17〔而兗切。〕車乘

X29n0597_p0574c17〔去聲。〕輦

X29n0597_p0574c18〔力展切。〕輿

X29n0597_p0574c18〔預音。〕楯

X29n0597_p0574c18〔食尹切。〕華蓋

X29n0597_p0574c18〔上戶瓜切，亦通華。〕而被

X29n0597_p0574c18〔平義切。〕獨處

X29n0597_p0574c18〔昌以切，下常處處林並同。〕捶打

X29n0597_p0574c19〔上之委切，下頂音。〕肴

X29n0597_p0574c19〔胡交切。〕膳

X29n0597_p0574c19〔時戰切。〕芪

X29n0597_p0574c19〔莫候切。〕教詔

X29n0597_p0574c20〔二俱去聲。〕縱廣

X29n0597_p0574c20〔上即容切。〕幔

X29n0597_p0574c20〔莫半切。〕為欲

X29n0597_p0574c20〔上平聲，下為當為說同。〕語彌

X29n0597_p0574c20〔上御音。〕雨大法雨

X29n0597_p0574c21〔上雨去聲，下雨字音。〕應供

X29n0597_p0574c21〔上去聲，舊音平呼。〕說應

X29n0597_p0574c21〔平聲。〕姓頗

X29n0597_p0574c22〔叵音。〕皆為

X29n0597_p0574c22〔平聲。〕所為

X29n0597_p0574c22〔去聲。〕懈

X29n0597_p0574c22〔古隘切。〕汝為

X29n0597_p0574c22〔平聲。〕轉次

X29n0597_p0574c22〔上䧗兗切。〕怠

X29n0597_p0574c22〔待音。〕

X29n0597_p0574c23方便品

X29n0597_p0574c24盡思

X29n0597_p0574c24〔上即忍切，下伺音。〕度量

X29n0597_p0574c24〔上徒各切。〕葦

X29n0597_p0574c24〔于鬼切。〕猶豫

X29n0597_p0574c24〔上余救切，亦通平聲。〕為是

X29n0597_p0575a01〔上平聲。〕時為

X29n0597_p0575a01〔去聲。〕等比

X29n0597_p0575a01〔必利切。〕三請

X29n0597_p0575a01〔上通平去二聲。〕唯然

X29n0597_p0575a01〔上以水切。〕是為

X29n0597_p0575a02〔平聲。〕見濁命濁

X29n0597_p0575a02〔句。〕如是

X29n0597_p0575a02〔句。〕瑕疵

X29n0597_p0575a02〔上霞音下疾移切。〕此事為

X29n0597_p0575a03〔平聲。〕稠

X29n0597_p0575a03〔傳音。〕矝

X29n0597_p0575a03〔君陵切。〕玫瑰

X29n0597_p0575a03〔上梅音，下回音。〕莊校

X29n0597_p0575a03〔上牡音，下教音。〕榓

X29n0597_p0575a03〔寧音。〕鍮

X29n0597_p0575a03〔偷音。〕鉐

X29n0597_p0575a04〔石音。〕鈆

X29n0597_p0575a04〔與奪切。〕錫

X29n0597_p0575a04〔昔音。〕鑞

X29n0597_p0575a04〔盧盍切。〕𦘕

X29n0597_p0575a04〔胡卦切。〕琵

X29n0597_p0575a04〔毗音。〕唄

X29n0597_p0575a04〔薄賣切。〕南無

X29n0597_p0575a05〔謨音。〕𤛆

X29n0597_p0575a05〔第狸二音。〕蔽

X29n0597_p0575a05〔必袂切。〕瞑

X29n0597_p0575a05〔冥音。〕正使

X29n0597_p0575a05〔史音。〕過於

X29n0597_p0575a05〔上平聲。〕我為

X29n0597_p0575a05〔平聲。〕

X29n0597_p0575a06譬喻品

X29n0597_p0575a07獨處

X29n0597_p0575a07〔杵音，下我處同。〕濟度

X29n0597_p0575a07〔徒故切。〕法分

X29n0597_p0575a07〔扶問切。〕名聞

X29n0597_p0575a07〔文問二音。〕我為

X29n0597_p0575a07〔平聲，此偈為字平同。〕著邪

X29n0597_p0575a08〔上直略切。〕安行

X29n0597_p0575a08〔平聲。〕所著

X29n0597_p0575a08〔知略切。〕數聞

X29n0597_p0575a08〔上所學切。〕我先

X29n0597_p0575a09〔去聲。〕衰

X29n0597_p0575a09〔所追切。〕隤

X29n0597_p0575a09〔社回切。〕腐

X29n0597_p0575a09〔輔音。〕欻

X29n0597_p0575a09〔許勿切。〕嬉

X29n0597_p0575a09〔許其切。〕裓

X29n0597_p0575a09〔古得切。〕陿

X29n0597_p0575a09〔匣音。〕稚

X29n0597_p0575a10〔直利音。〕誘

X29n0597_p0575a10〔酉音。〕諭

X29n0597_p0575a10〔喻音。〕先心

X29n0597_p0575a10〔上去聲。〕所好

X29n0597_p0575a10〔䎢音。〕銳

X29n0597_p0575a10〔以制切。〕推排

X29n0597_p0575a11〔上以惟切應師二音一同上二土回切。〕莊校

X29n0597_p0575a11〔上莊音。〕楯

X29n0597_p0575a11〔食準切。〕幰

X29n0597_p0575a11〔虗偃切。〕[紵-丁+死]

X29n0597_p0575a11〔於遠切。〕膚

X29n0597_p0575a12〔趺音。〕妹

X29n0597_p0575a12〔昌朱切。〕僕從

X29n0597_p0575a12〔去聲。〕匱

X29n0597_p0575a12〔求位切。〕妄不

X29n0597_p0575a12〔否切。〕不也

X29n0597_p0575a12〔上弗音。〕火難

X29n0597_p0575a13〔去聲。〕軀

X29n0597_p0575a13〔區音。〕蔽

X29n0597_p0575a13〔𢍉詣切。〕怨

X29n0597_p0575a13〔於表切。〕厭

X29n0597_p0575a13〔於艷切。〕陛

X29n0597_p0575a13〔毗禮音。〕^A73圮

X29n0597_p0575a13〔皮彼切。〕坼

X29n0597_p0575a13〔丑格切。〕褫

X29n0597_p0575a14〔池亦切。〕䨱苫

X29n0597_p0575a14〔上副下失亷切。〕椽

X29n0597_p0575a14〔直員切。〕梠

X29n0597_p0575a14〔呂音。〕差脫

X29n0597_p0575a14〔上楚宜切，下他活切。〕鴟

X29n0597_p0575a15〔處之切。〕梟

X29n0597_p0575a15〔古堯切。〕鵰

X29n0597_p0575a15〔凋音。〕鷲

X29n0597_p0575a15〔就音。〕蚖

X29n0597_p0575a15〔五官切。〕蝮

X29n0597_p0575a15〔孚六切。〕蝎

X29n0597_p0575a15〔許竭切。〕蚰

X29n0597_p0575a16〔由音。〕蜒

X29n0597_p0575a16〔延音。〕鼬

X29n0597_p0575a16〔余敕切。〕貍

X29n0597_p0575a16〔力之切。〕鼷

X29n0597_p0575a16〔號音。〕臭處

X29n0597_p0575a16〔去聲。〕咀

X29n0597_p0575a16〔慈呂切。〕蹋

X29n0597_p0575a16〔徒合切。〕䶩

X29n0597_p0575a17〔在詣切。〕齧

X29n0597_p0575a17〔五結切。〕搏

X29n0597_p0575a17〔博音。〕撮

X29n0597_p0575a17〔七活切。〕羸

X29n0597_p0575a17〔力危切。〕[門@(亞*斤)]

X29n0597_p0575a17〔都豆切。〕摣

X29n0597_p0575a17〔側加切。〕掣

X29n0597_p0575a18〔尺制、尺列二切。〕啀

X29n0597_p0575a18〔五皆切。〕喍

X29n0597_p0575a18〔士皆切。〕嘷

X29n0597_p0575a18〔毫音。〕魑魅

X29n0597_p0575a18〔上丑知切，下媚音。〕孚乳

X29n0597_p0575a19〔而注切。〕噂

X29n0597_p0575a19〔存音。〕踞

X29n0597_p0575a19〔居御切。〕埵

X29n0597_p0575a19〔朵音。〕撲

X29n0597_p0575a19〔平角切。〕自樂

X29n0597_p0575a19〔落音。〕裸

X29n0597_p0575a19〔即果切。〕咽

X29n0597_p0575a19〔煙音。〕蓬

X29n0597_p0575a20〔步紅切。〕闚

X29n0597_p0575a20〔去隨切。〕牖

X29n0597_p0575a20〔酉音。〕𪹼

X29n0597_p0575a20〔北教切，又剝音。〕折

X29n0597_p0575a20〔食哲切。〕竄

X29n0597_p0575a20〔七亂切。〕為火

X29n0597_p0575a21〔上平聲。〕㶿

X29n0597_p0575a21〔孛音。〕先因

X29n0597_p0575a21〔上去聲。〕蔓莚

X29n0597_p0575a21〔上萬音，下以線切。〕此苦難處

X29n0597_p0575a21〔舊難處二字皆去聲呼，今依應。師，上平聲，下上聲。〕躭

X29n0597_p0575a22〔都含切。〕湎

X29n0597_p0575a22〔彌兗切。〕競

X29n0597_p0575a22〔其敬切。〕苦難

X29n0597_p0575a22〔去聲。〕繒

X29n0597_p0575a23〔情音。〕纊

X29n0597_p0575a23〔曠音。〕氎

X29n0597_p0575a23〔疊音。〕蓐

X29n0597_p0575a23〔辱音。〕儐

X29n0597_p0575a23〔必刃切。〕從

X29n0597_p0575a23〔去聲。〕安處

X29n0597_p0575a23〔上聲，下常。處，臭處、獨處，並同呼。〕此處

X29n0597_p0575a24〔去聲，常生難處同呼。〕能為

X29n0597_p0575a24〔平聲。〕教詔

X29n0597_p0575a24〔并去聲。〕累

X29n0597_p0575a24〔良偽切，去聲。〕我為

X29n0597_p0575b01〔平聲，下則為同。〕顰

X29n0597_p0575b01〔頻音。〕蹙

X29n0597_p0575b01〔足音。〕誹

X29n0597_p0575b01〔平去二聲。〕𩑔

X29n0597_p0575b01〔苦骨切。〕黧

X29n0597_p0575b01〔力號切。〕黮

X29n0597_p0575b01〔他感切，應師於斬奴。〕嬈

X29n0597_p0575b02〔奴了切。〕惡賤

X29n0597_p0575b02〔上污切。〕馲

X29n0597_p0575b02〔牝落二音。〕𮪀

X29n0597_p0575b02〔陀音。〕棰

X29n0597_p0575b02〔之委切。〕為諸

X29n0597_p0575b02〔上平聲。〕蟒

X29n0597_p0575b03〔莫廣切。〕騃

X29n0597_p0575b03〔五楷切。〕矬

X29n0597_p0575b03〔昨和切。〕𤼣

X29n0597_p0575b03〔力員切。〕躄

X29n0597_p0575b03〔僻音。〕傴

X29n0597_p0575b03〔於武切。〕治

X29n0597_p0575b03〔直之、直至二切。〕劇

X29n0597_p0575b04〔極音。〕抄

X29n0597_p0575b04〔初教切。〕橫羅

X29n0597_p0575b04〔上去聲。〕園觀

X29n0597_p0575b04〔貫聲。〕豬

X29n0597_p0575b04〔猪同。〕疸

X29n0597_p0575b04〔七余切。〕強識

X29n0597_p0575b05〔上平聲。〕

X29n0597_p0575b06信解品

X29n0597_p0575b07估賈

X29n0597_p0575b07〔二皆古音。〕傭

X29n0597_p0575b07〔容音。〕賃

X29n0597_p0575b07〔乃禁切。〕出內

X29n0597_p0575b07〔上又瑞切，下而瑞切，此依江南古師讀之，應師出字同上，內字如常。〕強使

X29n0597_p0575b08〔上上聲，下強牽、勿強並同。〕愕

X29n0597_p0575b08〔五各切。〕何為

X29n0597_p0575b08〔平聲。〕躃

X29n0597_p0575b08〔毗益切。〕而語使言

X29n0597_p0575b09〔語，御音。下文除莫復與語，又以輭語作上聲呼之，其餘並同御音。〕所難

X29n0597_p0575b09〔平聲。〕憔

X29n0597_p0575b10〔最焦切。〕悴

X29n0597_p0575b10〔秦醉切。〕使作

X29n0597_p0575b10〔上上聲，下使人同。〕先取

X29n0597_p0575b10〔上平聲。〕坌

X29n0597_p0575b10〔蒲悶切。〕咄

X29n0597_p0575b11〔當沒切，又掇音。〕疑難

X29n0597_p0575b11〔下去聲，下無難同。〕名之

X29n0597_p0575b11〔上通平去二聲。〕䬸

X29n0597_p0575b11〔良刃切。〕訾

X29n0597_p0575b11〔紫音。〕^A74券

X29n0597_p0575b12〔勸音。〕覆自

X29n0597_p0575b12〔上芳六切。〕樂為

X29n0597_p0575b12〔上五教切，又落音。〕應受

X29n0597_p0575b12〔上平去二聲。〕荷

X29n0597_p0575b12〔上聲。〕能為

X29n0597_p0575b13〔平聲。〕

X29n0597_p0575b14藥草喻品

X29n0597_p0575b15卉

X29n0597_p0575b15〔許貴切。〕所行

X29n0597_p0575b15〔平聲。〕山川、谿谷、土地

X29n0597_p0575b15〔句。〕[澍-士+上]

X29n0597_p0575b15〔注音。〕洽

X29n0597_p0575b15〔狹音。〕所雨

X29n0597_p0575b16〔下雨於等雨、我雨皆去聲，餘並上聲。〕稱其

X29n0597_p0575b16〔上去聲。〕任力

X29n0597_p0575b16〔上去聲。〕則為

X29n0597_p0575b16〔下我為名皆平聲，餘並去聲。〕晃

X29n0597_p0575b17〔胡廣切。〕豫

X29n0597_p0575b17〔預音。〕揜

X29n0597_p0575b17〔於儉切。〕靉靆

X29n0597_p0575b17〔愛逮切。〕䆳

X29n0597_p0575b17〔私醉切。〕或處

X29n0597_p0575b18〔下獨處於並上聲。〕渧

X29n0597_p0575b18〔帝音有作滴。〕

X29n0597_p0575b19授記品

X29n0597_p0575b20穢惡

X29n0597_p0575b20〔下烏各切。〕礫

X29n0597_p0575b20〔歷音。〕棘

X29n0597_p0575b20〔居力切。〕阜

X29n0597_p0575b20〔房入切。〕為佛

X29n0597_p0575b20〔下見下下眾為佛常為皆去聲，餘並平聲。〕慄

X29n0597_p0575b21〔力質切。〕見為

X29n0597_p0575b21〔上古電切。〕饑

X29n0597_p0575b21〔機音。〕膳

X29n0597_p0575b21〔食戰切。〕王教

X29n0597_p0575b21〔下教食並去聲，舊音平呼不取。〕姝

X29n0597_p0575b22〔昌朱切。〕稱數

X29n0597_p0575b22〔下去聲。〕語汝

X29n0597_p0575b22〔上御音。〕玫瑰

X29n0597_p0575b22〔梅回切。〕繒

X29n0597_p0575b22〔情音。〕意樂

X29n0597_p0575b23〔下去聲。〕

X29n0597_p0575b24化城喻品

X29n0597_p0575c01地種

X29n0597_p0575c01〔上聲。〕過於

X29n0597_p0575c01〔上去聲，下文例此。〕雨眾

X29n0597_p0575c01〔下更雨、常雨、普雨，皆去聲。〕萎

X29n0597_p0575c01〔於垂切。〕玩好

X29n0597_p0575c02〔下上聲。〕涕

X29n0597_p0575c02〔他禮切。〕惔怕

X29n0597_p0575c02〔淡魄音。〕瞑

X29n0597_p0575c02〔冥音。〕欲樂

X29n0597_p0575c02〔去聲。〕為大

X29n0597_p0575c02〔下為佛、為眾生、佛為、以為、為沙，皆平聲。〕盛諸

X29n0597_p0575c03〔上平聲。〕納處

X29n0597_p0575c03〔杵音。〕失樂及樂想

X29n0597_p0575c03〔二樂皆落音。〕𨴰

X29n0597_p0575c04〔初六切。〕語眾

X29n0597_p0575c04〔上御音。〕應去應度

X29n0597_p0575c04〔二應皆平聲。〕