【經文資訊】大正新脩大藏經 第三十三冊 No. 1717《法華玄義釋籤》
【版本記錄】CBETA 電子佛典 V1.23 (Big5) 普及版，完成日期：2007/01/03
【編輯說明】本資料庫由中華電子佛典協會（CBETA）依大正新脩大藏經所編輯
【原始資料】蕭鎮國大德提供，北美某大德提供
【其它事項】本資料庫可自由免費流通，詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)
=========================================================================
# Taisho Tripitaka Vol. 33, No. 1717 法華玄義釋籤
# CBETA Chinese Electronic Tripitaka V1.23 (Big5) Normalized Version, Release Date: 2007/01/03
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Anonymous, USA
# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm
=========================================================================
T33n1717_p0815a01║
T33n1717_p0815a02║　　No. 1717 [cf. Nos. 262, 1716]
T33n1717_p0815a03║　　釋籤緣起序
T33n1717_p0815a04║
T33n1717_p0815a05║　　　　君山除饉男普門子屬辭
T33n1717_p0815a06║四教成列。開合之旨。蘊乎其中。十子既往。
T33n1717_p0815a07║幽贊之功。在人方絕。惟三轉遂周。一乘載導。
T33n1717_p0815a08║經文顯而約。玄記博而深。後進難窺。蒙求
T33n1717_p0815a09║尚壅。不遠而復。存乎其時。我哲匠湛然公
T33n1717_p0815a10║當之矣。公孩提秀發。志學名成。淵解得於
T33n1717_p0815a11║自心。博贍振於先達。無適不可以虛受人。
T33n1717_p0815a12║洎毘壇以至於國清其從如雲矣。間者島夷
T33n1717_p0815a13║作難。海山不寧。徇法之多。仄身巖宇。或謂
T33n1717_p0815a14║身危法喪。莫如奉法全身。僶俛遂行。暴露
T33n1717_p0815a15║原野。是樂法者請益悅隨。且法實無邊。身則
T33n1717_p0815a16║有待。弘敷未暇。籤訪有憑。因籤以釋。思逸
T33n1717_p0815a17║功倍。美哉洋洋乎。登門者肯綮未嘗。望涯
T33n1717_p0815a18║者恥躬不逮。乘是以訓文其可廢耶。先
T33n1717_p0815a19║德既詳雖大科不舉。諸生未達在小疑必
T33n1717_p0815a20║疏。凡十卷。不忘於本以天台命家。善繼
T33n1717_p0815a21║其宗。以釋籤順學。信所謂觀象得意俾
T33n1717_p0815a22║昏作明。永代不朽者也。普早歲在塵。後時
T33n1717_p0815a23║從道。徒欲擊其大節。獨不愧於心乎。天
T33n1717_p0815a24║王越在陜郛之明年甲辰歲紀月貞於相。
T33n1717_p0815b01║
T33n1717_p0815b02║法華玄義釋籤卷第一
T33n1717_p0815b03║
T33n1717_p0815b04║　　　　天台沙門湛然述
T33n1717_p0815b05║昔於台嶺隨諸問者籤下所錄。不暇尋
T33n1717_p0815b06║究文勢生起。亦未委細分節句逗。晚還毘
T33n1717_p0815b07║壇輒添膚飾裨以管見。然所記者莫非述
T33n1717_p0815b08║聞兼尋經論。但識用暗短而繁略頗馴。呈
T33n1717_p0815b09║露後賢敢悕添削。
T33n1717_p0815b10║私記者。章安尊者於江陵自記大師所說。
T33n1717_p0815b11║不與他共故名為私。緣起者述所記之興
T33n1717_p0815b12║致序教法之所由。此中先序師德及傳述之
T33n1717_p0815b13║意名為總序。次正序玄文不過五義及本
T33n1717_p0815b14║跡奧旨。初序分二。初序師德。次幸哉下明
T33n1717_p0815b15║傳述之意。初文又二。初列十德。次唯我下結
T33n1717_p0815b16║歸我師。初十德中初云大法者。通指佛教
T33n1717_p0815b17║以為大法。東漸者自漢明夜夢迦竺初臨。
T33n1717_p0815b18║洎乎隋文御宇台衡誕應。諸有習禪義。解翻
T33n1717_p0815b19║譯之徒漸被此方弘宣教法。僧史所錄未
T33n1717_p0815b20║有不曾聽講自解佛乘。佛乘者即是今典永
T33n1717_p0815b21║異餘教。不同三五七九等乘。仍開會之使
T33n1717_p0815b22║歸乎一極故云佛乘。言僧史者如宋文宣
T33n1717_p0815b23║王記室王簡栖所集百卷。如俗史書左史記
T33n1717_p0815b24║事右史記言。禮云動則左史書之言則右史
T33n1717_p0815b25║書之。凡所集者不出言之與事。今亦例之
T33n1717_p0815b26║故云僧史。又嘉祥皎法師所集高僧傳十三
T33n1717_p0815b27║卷開為十科。終無不聽自解如天台大師。
T33n1717_p0815b28║此不聽自解即是今文十德中之一也。及從
T33n1717_p0815b29║縱令已下九德並在大師別傳。章安撮之用
T33n1717_p0815c01║序師德。初德之中詎者正云無也。下之九德
T33n1717_p0815c02║德德之中皆云縱者。謂與而言之縱有第
T33n1717_p0815c03║一終無第二乃至第十。故下結云唯我智者
T33n1717_p0815c04║具諸功德。發悟者謂於大蘇法華道場三昧
T33n1717_p0815c05║開發悟解一乘代受法師。講金字大品。陀
T33n1717_p0815c06║羅尼者此云總持。從三昧起以證白師。師
T33n1717_p0815c07║云此是法華前方便陀羅尼。縱具定慧者發
T33n1717_p0815c08║悟屬慧入定是定。盛席者盛弘定慧二法。謝
T33n1717_p0815c09║遣等者自省不能益他為謝。推眾不受曰
T33n1717_p0815c10║遣。隱居華頂佛壟唐溪避世等者。捨名利
T33n1717_p0815c11║為避世進己道為守玄。陳少主再敕頻迎
T33n1717_p0815c12║隋文帝有敕請住故云被徵為二國師。太極
T33n1717_p0815c13║殿者。陳朝正殿名為太極。三禮者陳少主敕
T33n1717_p0815c14║云國家一年舊有仁王兩集。仰屈於太極殿
T33n1717_p0815c15║開講。法式處分一聽指揮。初開法筵主上
T33n1717_p0815c16║親於眾中三禮。天子為萬乘之主故云萬
T33n1717_p0815c17║乘屈膝。言萬乘者論語包氏引王制云。古
T33n1717_p0815c18║者井田方里為井十井為乘。百里之國適千
T33n1717_p0815c19║乘也。諸侯之國千乘天子之國萬乘。故云萬
T33n1717_p0815c20║乘之主。道俗等者。百高座為道百官為俗。
T33n1717_p0815c21║玄悟法華圓意者。五義釋經統收五味故名
T33n1717_p0815c22║為玄。非兼非帶開廢諸典名為圓意。樂說
T33n1717_p0815c23║辯如止觀第一記。晝夜等者。舉譬也。如懸
T33n1717_p0815c24║河流瀉晝夜不竭。此之十德通舉悟解弘經
T33n1717_p0815c25║之相。故初德云自解佛乘。最後德云晝夜
T33n1717_p0815c26║流瀉。諸有託胎靈瑞誕育徵祥髫齔精誠從
T33n1717_p0815c27║師訪道臣主珍敬緇素歸心臨終示相滅後
T33n1717_p0815c28║應驗具如別傳。次傳述中分三。初述歎所
T33n1717_p0815c29║受功微。次並復下正明傳述以益當。三或以
T33n1717_p0816a01║下述己添助以勸信初自斤己名謙恭所
T33n1717_p0816a02║學。幸者自省之詞。建業亦云建康。即晉宋等
T33n1717_p0816a03║稱為業都今江寧是也。舊稱揚州。隋滅陳
T33n1717_p0816a04║後移揚州名額過京江北。江陵即荊州也。
T33n1717_p0816a05║故下句云荊揚往復途將萬里。將猶當也。謂
T33n1717_p0816a06║依俙彷彿將一萬里。漢南曰荊自漢南至
T33n1717_p0816a07║衡山之南。江南曰揚自京江至南海已來。
T33n1717_p0816a08║台嶺鶴林具如止觀第一記。非但未聞不聞
T33n1717_p0816a09║等者歎恨不聞者絕分。如止觀禪門淨名
T33n1717_p0816a10║疏等各有餘分說未終者名為不聞。亦乃
T33n1717_p0816a11║已去謙己聞者未能盡意。卷舒鑽仰者章
T33n1717_p0816a12║安總歎。再治再讀理堅意高。如孔子諸弟
T33n1717_p0816a13║子歎孔子智深。如窺其宮牆鑽之彌覺其
T33n1717_p0816a14║堅仰之彌覺其高。如飲大河水飽腹而
T33n1717_p0816a15║歸不測深淺。猶恨緣淺下明私記緣起。今
T33n1717_p0816a16║雖欲記但恨一聞而已。屬大師滅度不獲
T33n1717_p0816a17║重聞。諮決無從如犢思乳。並復推念者。自
T33n1717_p0816a18║惟及念彼故云並也。自惟不足念彼未聞。
T33n1717_p0816a19║若不記其所聞念彼當來有不聞佛乘之
T33n1717_p0816a20║苦故云可悲。若樹若石等者。如涅槃雪山
T33n1717_p0816a21║童子。聞半偈已傳於石壁。又如今經隨喜
T33n1717_p0816a22║品初隨其所聞聚落田里為父母宗親隨
T33n1717_p0816a23║力演說。聿循也。聖典者依今經及大經等皆
T33n1717_p0816a24║令傳授。甘露門者實相常住如天甘露是不
T33n1717_p0816a25║死之藥。今釋妙法能通實相故名為門。初
T33n1717_p0816a26║總序竟。
T33n1717_p0816a27║次正序玄文總有三序。初一是大師別行經
T33n1717_p0816a28║序。次私序王去是記者所序。三此妙法去玄
T33n1717_p0816a29║文本序。初中云王字去聲。謂起也初也。序
T33n1717_p0816b01║起眾文之始故云序王。就初序為二。初總
T33n1717_p0816b02║攬五義以釋名。次記者下。就總名以別解。
T33n1717_p0816b03║初文又三。初釋妙法次釋蓮華。三釋經。初
T33n1717_p0816b04║文又二。先妙次法。下文廣釋先法次妙者從
T33n1717_p0816b05║義便故。今既略解且從名便。初釋妙者。但
T33n1717_p0816b06║舉一不思議則已簡於可思議也。彼止觀
T33n1717_p0816b07║為成觀故乃以相待為可思議麤。唯一絕
T33n1717_p0816b08║待為不思議妙。今則不爾。圓中約時待絕
T33n1717_p0816b09║俱妙。餘味約部或妙或麤。若前三教時之與
T33n1717_p0816b10║部一向為麤。至法華被開方稱為妙。止觀
T33n1717_p0816b11║相待義似於別故判為麤。今此妙名兼於
T33n1717_p0816b12║本跡。彼文妙觀獨在於圓。雖異而同細尋可
T33n1717_p0816b13║了。下文廣釋不俟多云。次釋法者。略舉界
T33n1717_p0816b14║如。具攝三千。廣如後釋。妙歎於法法秖是
T33n1717_p0816b15║妙。權實之言兼於施等三義不同。譬中復論
T33n1717_p0816b16║故未別出。次釋蓮華又為六。初總立。次用
T33n1717_p0816b17║譬意。三從一為下別釋。四是以下結法譬
T33n1717_p0816b18║先後以明法譬意。五蕩化城下探取經旨
T33n1717_p0816b19║以顯法譬。六一期下總結用譬本意以示
T33n1717_p0816b20║結歸。初文者。妙法不出權實故蓮以譬實
T33n1717_p0816b21║華以譬權。次意者。良者發起之端。何以立
T33n1717_p0816b22║華譬法為難解法故。假謂假藉。彰猶顯
T33n1717_p0816b23║也。若非蓮華無以顯於妙法故也。譬之所
T33n1717_p0816b24║顯曰況。具顯本跡十妙十麤。總含因果體
T33n1717_p0816b25║宗用三故云乃多。今此序文未暇廣述。略
T33n1717_p0816b26║況本跡以攝多途。擬亦譬也。所對前後。秖
T33n1717_p0816b27║是本跡二門各十四品。前三後三故云合六。
T33n1717_p0816b28║次廣釋中二。先跡次本。一據經文次第故
T33n1717_p0816b29║爾。二據化儀必先垂後拂。三據機緣則先
T33n1717_p0816c01║淺後深。若以華譬於跡蓮譬於本。未可辨
T33n1717_p0816c02║其前後。何者。從本垂跡則本前而跡後。由
T33n1717_p0816c03║跡顯本則跡前而本後。約機雖爾。約佛終
T33n1717_p0816c04║以本居於初。則蓮前而華後非譬次第。然
T33n1717_p0816c05║望劫初種子皆從化生等。是化生蓮之與
T33n1717_p0816c06║華皆可為始。故並順二義跡中權實取譬
T33n1717_p0816c07║蓮華跡亦非實。無以施權非權無以顯實。
T33n1717_p0816c08║然終以理實為本而一體權實前後同時。蓮
T33n1717_p0816c09║華前後比說可知。今從事說現蓮為譬。以
T33n1717_p0816c10║順譬故先施後開。又先開後廢亦且順喻。據
T33n1717_p0816c11║其法體開廢俱時。此據最後開廢而說。若
T33n1717_p0816c12║中間迭廢。則唯廢無開非今喻意。具如下
T33n1717_p0816c13║說。今初云為蓮故華者。約時且寄華嚴頓
T33n1717_p0816c14║後而說。頓中之別理實教權且置未論。鹿苑
T33n1717_p0816c15║施小方等般若已為開廢而作方便。如此
T33n1717_p0816c16║說者且在於小。若約教者通前四時三教
T33n1717_p0816c17║皆權二乘唯在法華。菩薩處處得入。而今文
T33n1717_p0816c18║引且從引小小難引故。故寄說之。知第一
T33n1717_p0816c19║寂滅約佛自行自行即是理實。以方便力故
T33n1717_p0816c20║正明施權。應云為五比丘說。文中略者為
T33n1717_p0816c21║欲即說施權意故。即以下句種種之言兼
T33n1717_p0816c22║之。從雖示下明施權意也。雖復施權本
T33n1717_p0816c23║為於實。種種道者即兩教因人別教教道。五
T33n1717_p0816c24║時八教故云種種。次明開者。指實為權權
T33n1717_p0816c25║掩於實名方便門閉。今指權為實於權見
T33n1717_p0816c26║實名方便門開。示謂指示示其見實之處
T33n1717_p0816c27║故云也。第三廢者捨是廢之別名開已俱實
T33n1717_p0816c28║無權可論義當於廢。權轉為實所廢體亡。
T33n1717_p0816c29║若留逗後緣復屬於施非此中意。若爾開
T33n1717_p0817a01║廢何別。答約法乃開時即廢約喻必義須先
T33n1717_p0817a02║開。若爾法喻差違何成喻法。答據理似與
T33n1717_p0817a03║喻有違。據事似先開後廢。如先示方便即
T33n1717_p0817a04║是真實。既識實已永不用權若約理者開
T33n1717_p0817a05║廢俱時。開時已廢故也。次又蓮下。本中譬者。
T33n1717_p0817a06║初句總標次從本下正明垂跡。跡依於本者
T33n1717_p0817a07║示跡不孤立。即垂跡之意本擬顯本。是故
T33n1717_p0817a08║今云跡依於本。跡非究竟。文云下。引證者。
T33n1717_p0817a09║初先明本。言若斯者指壽量塵點。但教下
T33n1717_p0817a10║正明垂跡。作如是說者總舉所說。我少等者
T33n1717_p0817a11║別示說相。十九喻城三十成道。不說爾前
T33n1717_p0817a12║故云我少。次開跡中引文初述迷跡故云
T33n1717_p0817a13║皆謂。我成佛下正明開跡。不可具彰略云
T33n1717_p0817a14║無量等。三廢跡者如後如前。引文中。初諸
T33n1717_p0817a15║佛下引同。為度下正明廢跡。廢已無跡故
T33n1717_p0817a16║云皆實。實秖是本權秖是跡。若辨同異廣
T33n1717_p0817a17║如第七卷明。四結中云是以先標等者總
T33n1717_p0817a18║結六譬。非蓮華無以譬於權實本跡妙法。
T33n1717_p0817a19║非此妙法無以取喻於蓮華。如金剛經則
T33n1717_p0817a20║喻先法後。今且順此故云是以等也。五以
T33n1717_p0817a21║經旨釋者。一部之旨不出本跡。蕩化城者。
T33n1717_p0817a22║譬前法譬。初蕩化城至記[卄/別]釋跡門也。從
T33n1717_p0817a23║又發眾聖至鄰大覺釋本門也。且就跡門
T33n1717_p0817a24║三周攝盡。三周次第。法說居初。今從屬對
T33n1717_p0817a25║二喻先說。言化城等者。化城是導師權說。
T33n1717_p0817a26║故經云今此大城可於中止。是故屬教。草
T33n1717_p0817a27║菴是行者所執。故經云猶處門外止宿草菴。
T33n1717_p0817a28║是故屬情。蕩執教本為除其滯情。遣滯
T33n1717_p0817a29║情本令不執權教。化城述昔草菴譬現。時
T33n1717_p0817b01║機不同故互舉耳。開方便者。開於五乘。初
T33n1717_p0817b02║文是開方便三乘。從會眾善去是會人天
T33n1717_p0817b03║小善。蕩是廢之別名。開廢會三同異之相具
T33n1717_p0817b04║如下文本跡用中各有十義。又開方便近理
T33n1717_p0817b05║故云妙理。對人天小行故云大乘。小行非
T33n1717_p0817b06║不歸理方便亦入一乘。綺文互對其意恒
T33n1717_p0817b07║通。理者單從體說。乘者從事以明。事以體
T33n1717_p0817b08║為所依體必藉事方顯。人天本在於事從
T33n1717_p0817b09║事開事為便。三乘已證權理從理開理易
T33n1717_p0817b10║明。是以經開人天但云佛道。若開三乘乃
T33n1717_p0817b11║云實相。若爾何故經文二乘卻云菩薩道等
T33n1717_p0817b12║耶。答道名則通義理則局。局故二乘開已授
T33n1717_p0817b13║八相記。人天但約過去通論。又若按位開
T33n1717_p0817b14║者。二乘得在似位人天但在觀行。故授記
T33n1717_p0817b15║二乘更經若干劫數供養。人天無此是故
T33n1717_p0817b16║不同。同乘佛乘是故不異。上中下根等者。
T33n1717_p0817b17║前蕩化城是為下根作宿世譬前廢草菴
T33n1717_p0817b18║是為中根作譬喻說。前開方便。是為上根
T33n1717_p0817b19║但作法說。三周說竟各授記[卄/別]具如疏文。
T33n1717_p0817b20║三根互轉得利鈍名具如疏第四卷十門解
T33n1717_p0817b21║釋。次又發下。本門。又二初正明開跡。次故
T33n1717_p0817b22║增道下授記。初文者本門開其所覆故名為
T33n1717_p0817b23║發佛及弟子名為眾聖。頭角聲聞本是菩薩
T33n1717_p0817b24║如富樓那等。菩薩本是古佛如文殊等。並屈
T33n1717_p0817b25║曲施設故云權巧。寂場已來為跡所覆今始
T33n1717_p0817b26║拂之故曰顯本。昔未曾說故曰幽微。次授
T33n1717_p0817b27║記者分別功德位至一生近於妙覺故名為
T33n1717_p0817b28║鄰。大秖是妙。六總結中。始自寂場終乎鶴
T33n1717_p0817b29║樹故曰一期。誘物入實故云化導。顯本為
T33n1717_p0817c01║事圓開權為理圓。又化事已周名為事圓。
T33n1717_p0817c02║本跡理顯故云理圓。不以餘華為喻者以
T33n1717_p0817c03║蓮華六譬。元譬本跡。故一代教法咸歸實
T33n1717_p0817c04║本。非蓮華無以喻之故云意在於斯。斯此
T33n1717_p0817c05║也。此謂本跡。三釋經字者五味教法並稱
T33n1717_p0817c06║為經。故云都名具在第八故云如後。次就
T33n1717_p0817c07║總別解者。從記者去章安釋大師序意然
T33n1717_p0817c08║大師所序。似但釋名而已。意含別故章安
T33n1717_p0817c09║所釋具體宗用。以釋名是總體等是別。別
T33n1717_p0817c10║別於總總總於別。故於總中所釋兼具五
T33n1717_p0817c11║章當知體等三章。秖是三德乃至秖是一切
T33n1717_p0817c12║三法。故下文云釋名總論三法體等開對三
T33n1717_p0817c13║法故總名中通冠一部。一部終始不出二
T33n1717_p0817c14║門。是故二門以文心立號。如止觀發心初
T33n1717_p0817c15║云積聚精要名之為心。今之法聚以本跡
T33n1717_p0817c16║為要。又本中體等與跡不殊。故但於名以
T33n1717_p0817c17║分本跡。餘體宗用直釋而已。故章安述大師
T33n1717_p0817c18║意得經文心故玄義五章莫過本跡。如釋
T33n1717_p0817c19║妙字本跡各十。本跡二體其理不殊。昔日因
T33n1717_p0817c20║果名為本宗。中間今日所論因果名為跡宗。
T33n1717_p0817c21║本跡二用不論麤妙及以廣狹但據近遠
T33n1717_p0817c22║以判。本跡教相但是分別權實久近相耳。
T33n1717_p0817c23║故知經心不過本跡。仰觀本跡之旨三世設
T33n1717_p0817c24║化文義冷然。冷謂冷冷覽而可別妙法已
T33n1717_p0817c25║去。牒前序文以示五義。故知敘名通冠始
T33n1717_p0817c26║末。如前一序但敘於名。體等三義。合在名
T33n1717_p0817c27║中體既屬理理豈無宗。一乘屬宗宗豈無體
T33n1717_p0817c28║蕩化是用且據實邊。據理立化亦在用攝。
T33n1717_p0817c29║尋文可見。
T33n1717_p0818a01║從私序王去章安私序。又為二先序。次釋
T33n1717_p0818a02║序。初又為二先譚始末次釋經題。大師序
T33n1717_p0818a03║中總以經題含於始末。大師從義題中義
T33n1717_p0818a04║必含於體等。章安從說說必體等與釋名
T33n1717_p0818a05║異文義因依故復重釋。初文者。法譬二周略
T33n1717_p0818a06║而不敘。且寄宿世以為興致。法譬二周得
T33n1717_p0818a07║益之徒莫非往日結緣之輩。以退大流轉
T33n1717_p0818a08║故惑寂理而耽無明酒。以失大悲心故迷
T33n1717_p0818a09║妙因謂生死曠遠。世尊憐愍接其小機小
T33n1717_p0818a10║尚昧初故猶倒惑。觀宿種故體業付財。妙
T33n1717_p0818a11║行復初故現瑞駭動。故此序中愍斯之言其
T33n1717_p0818a12║意該括。初言夫者發語之端。理絕等者既開
T33n1717_p0818a13║顯已絕偏圓名。為形華嚴方等般若偏圓對
T33n1717_p0818a14║明。往結法華絕待之緣今寄圓珠而譚絕
T33n1717_p0818a15║理。極非等者。然一極至理非凡小之近非
T33n1717_p0818a16║佛果之遠。託五百由旬引化城之近說寶
T33n1717_p0818a17║渚之遠。極會等者。凡譚圓說遠為接近廢
T33n1717_p0818a18║偏。若冥真契極事理寂然。化周為事寂。顯
T33n1717_p0818a19║實為理寂。又寄圓珠以顯理。冥其理故為
T33n1717_p0818a20║理寂。託寶所為譚事。會其事故為事寂。
T33n1717_p0818a21║此之二解義意大同。寶渚本為廢於化城化
T33n1717_p0818a22║城若廢名化儀畢。衣珠本譬昔聞實相實
T33n1717_p0818a23║相若顯名契寂理。此明中間已入實者。而
T33n1717_p0818a24║不寂者去明退大後流轉五趣。耽障中道
T33n1717_p0818a25║微細無明故失於大志。復耽現行麤欲無
T33n1717_p0818a26║明忘本所受。迷涅槃道去明流轉後忻樂
T33n1717_p0818a27║小乘。如人迷故謂東為西則東西俱失。三
T33n1717_p0818a28║德涅槃即理而具。謂理為遠背大取小則
T33n1717_p0818a29║大小俱迷。謂大為遠為迷大。謂小為極為
T33n1717_p0818b01║迷小。聖主去明今日開顯。先以四味調熟
T33n1717_p0818b02║來至法華。跡序四華六動先表四位六番。
T33n1717_p0818b03║至流通中變土地裂表顯實相。實相通被
T33n1717_p0818b04║故云一切。睹瑞聽法故云見聞。從發祕密
T33n1717_p0818b05║去次釋經題。初妙法兩字通詮本跡。蓮華兩
T33n1717_p0818b06║字通譬本跡。今以久本喻蓮。會圓譬華。
T33n1717_p0818b07║發祕密等者發者開也。昔祕而不說故部皆
T33n1717_p0818b08║屬麤。昔權實相帶權實隔異是故不明權實
T33n1717_p0818b09║正軌。本果久成但為跡覆。今但指本名之為
T33n1717_p0818b10║顯。法是現在受者計異故須會之。位猶在
T33n1717_p0818b11║因故名為道。聲為佛事且據佛世。義通滅
T33n1717_p0818b12║後。故名為經。色唯滅後故且置之。前大師
T33n1717_p0818b13║序云有翻無翻指第八卷。初則唯在於色
T33n1717_p0818b14║次則遍於六塵。故大師序意一往似局而實
T33n1717_p0818b15║通。章安序意一往似通而猶局。圓詮之初等
T33n1717_p0818b16║者。且從跡說。具存應云本跡詮初。前大師
T33n1717_p0818b17║序不釋序品第一者。雖在題名之下自屬
T33n1717_p0818b18║品之次第。非題中之義故缺不論。故玄文
T33n1717_p0818b19║末亦不釋之。至疏文初方乃略解。章安承
T33n1717_p0818b20║便故略論之。序類相從等者。一往亦且釋
T33n1717_p0818b21║品所以。若有品之由具在文句。此不合論。
T33n1717_p0818b22║眾次等者二十八品生起不雜生起非一。故
T33n1717_p0818b23║云眾次。於中最初故云之首。第一可知。譚
T33n1717_p0818b24║記者恐誤應云譚託。謂託寶所譚理極也
T33n1717_p0818b25║圓是妙之別名。極是妙法之果。今寄果法以
T33n1717_p0818b26║歎妙。如經唯佛能知故云敘名。作此敘字
T33n1717_p0818b27║者敘謂敘述申作者之意。作此序者序謂
T33n1717_p0818b28║庠序。如六瑞等為正說庠序。此非今意故
T33n1717_p0818b29║不書之。會冥者謂得經體也。通則遍為諸
T33n1717_p0818c01║法諸經諸行等體。別則唯在因果所取見於
T33n1717_p0818c02║實相方名得體今置通從別故云會冥。以
T33n1717_p0818c03║會冥故名宗家體。聞法繫珠是為圓因。得
T33n1717_p0818c04║記示珠名為圓果。故以珠敘宗。又若論珠
T33n1717_p0818c05║體非繫非示。還約於珠以論繫示故成
T33n1717_p0818c06║體家之宗。化周理顯法華之力故云俱寂是
T33n1717_p0818c07║敘用也。良以權實雙運故調機入寂乃成
T33n1717_p0818c08║於宗家之用。四華六動居一經之首故云敘
T33n1717_p0818c09║教。通序別序咸皆敘教。通由通漫故略通
T33n1717_p0818c10║從別。別序具五餘四尚寬。現瑞表報其相最
T33n1717_p0818c11║切。就六瑞中餘四尚寬。未若四位天華六
T33n1717_p0818c12║番破惑動地。教意在此故略引之。前開方便
T33n1717_p0818c13║門引意故爾。本跡但是遠近之異。大師所釋
T33n1717_p0818c14║其義已顯故云可知。次從此妙法去一序是
T33n1717_p0818c15║譚玄本序。得下文意此序不難於中亦二。
T33n1717_p0818c16║初序次釋。初文者為三。初敘有經之由次
T33n1717_p0818c17║正明今經。三所言下釋題。初由本證故能
T33n1717_p0818c18║說之。跡中雖說推功有在故云本地。文云
T33n1717_p0818c19║下引跡證本。約自證邊無法可說。三世下
T33n1717_p0818c20║通舉證同。次文云下正明說經。復先引文。
T33n1717_p0818c21║以內證故而為他說。大事下明說本意意
T33n1717_p0818c22║在佛乘故舉始終意在佛慧。中間調斥非
T33n1717_p0818c23║佛本懷故云助顯。次今下正說。次釋名中
T33n1717_p0818c24║初釋妙字。次又妙下釋法及蓮華并經皆
T33n1717_p0818c25║以妙字冠之。以無非妙故爾。釋中亦約
T33n1717_p0818c26║一題之內而四義存焉。六喻敘用者如下文
T33n1717_p0818c27║云。跡中斷權疑生實信為用。本中斷近
T33n1717_p0818c28║疑生遠信為用。故下文明本跡各十義不
T33n1717_p0818c29║同。甘露是理。教是理門。故云甘露門也。
T33n1717_p0819a01║次正釋五重玄義者。先列次釋。釋中先判次
T33n1717_p0819a02║正釋。初判中二。初列次判。判中又二。初通約
T33n1717_p0819a03║諸經次正約今經。初文三。初釋名。次如此
T33n1717_p0819a04║下出體。三例眾經下引例。初二可知。三舉
T33n1717_p0819a05║例中云例眾經之初等者。舉經初通序五
T33n1717_p0819a06║義以為例釋。問阿難。既同。云何人異。答具
T33n1717_p0819a07║如疏文四種阿難餘意可見。次約今經通
T33n1717_p0819a08║別中為五。初釋名。次辨異。三出體。四引
T33n1717_p0819a09║例。五簡示。初云通者共義者。七義共釋五
T33n1717_p0819a10║章。各者五義不相雜亂。次辨異者。雖有通
T33n1717_p0819a11║別同釋一經故云專在一部。餘文可知。次
T33n1717_p0819a12║正釋中先通次別。初通中四。初標。次一下列。
T33n1717_p0819a13║三對五心。四廣釋七番。初二可知。三對五
T33n1717_p0819a14║心中二。初正對。次結成。初中開合等三起
T33n1717_p0819a15║慧心者此三性是分別簡擇故也。觀心者。隨
T33n1717_p0819a16║聞一句攝事成理。不待觀境方名脩觀。
T33n1717_p0819a17║無事間雜故云精進。法不孤立以七章依
T33n1717_p0819a18║於五心。五心若立如草木有根莖幹則立故
T33n1717_p0819a19║心立名根。既五心名根根必至力。言排障
T33n1717_p0819a20║者如信解品云無有欺怠瞋恨怨言。欺為
T33n1717_p0819a21║信障怠為進障瞋為念障恨為定障怨為
T33n1717_p0819a22║慧障。若根增長能破五障故名為力。既成
T33n1717_p0819a23║根力必具覺道以開三脫故云乃至。以小
T33n1717_p0819a24║準大亦應可知。四廣解中二。初結前生後。
T33n1717_p0819a25║次正解。初文者結前可知。廣解下生後亦
T33n1717_p0819a26║名用章意也。以此七番共解五章既起
T33n1717_p0819a27║五心。至別解五章。一一無不成於五心既
T33n1717_p0819a28║以七番略解五章。當知廣解五章皆悉具
T33n1717_p0819a29║七。是故得至圓門三脫。入於初住開佛知
T33n1717_p0819b01║見。初所以竟。
T33n1717_p0819b02║次正釋中文自為七。初標名者即初標五
T33n1717_p0819b03║章也。於五章中此初標名。於中文自為四。
T33n1717_p0819b04║初標列。次解釋。釋初立中云原聖等者。所
T33n1717_p0819b05║言立者即妙法之名也。原者本也。建者立也
T33n1717_p0819b06║大聖立名。蓋為開深理以進始行。一實相
T33n1717_p0819b07║處名為深理。七方便人皆名始行。視聽兼
T33n1717_p0819b08║現未。佛在唯聲益。益通二世故云視聽俱
T33n1717_p0819b09║得見聞。使尋聲色之近名而至無相之極
T33n1717_p0819b10║理。故以此妙法之名名實相法。施設妙機
T33n1717_p0819b11║應入實者。若從通說則一代教門莫不為
T33n1717_p0819b12║開實相深理。今唯從別即此經意也。次分
T33n1717_p0819b13║別中二。初以今經對明前教。次約五味重
T33n1717_p0819b14║顯今經。初文又五但法有麤妙通標也。次
T33n1717_p0819b15║若隔歷下簡。始自華嚴終至般若雖名不
T33n1717_p0819b16║同但為次第三諦所攝。今經會實方曰圓
T33n1717_p0819b17║融。三此妙諦下歎釋今經一實之理。四文云
T33n1717_p0819b18║下引證。五尚非下引經舉況。尚非別教行位
T33n1717_p0819b19║不退所知。況復人天之類。群者眾也。萌謂
T33n1717_p0819b20║種子未剖之相。人天全為無明所覆故。曰
T33n1717_p0819b21║群萌。次別約五味又二。初通舉不即說實
T33n1717_p0819b22║之意。次所以下具歷五味明說不說之意。
T33n1717_p0819b23║初文又二。初略明不說。次引文釋不說所
T33n1717_p0819b24║以。初文者直牒前文。如云唯我知是相十方
T33n1717_p0819b25║佛亦然。而不匆匆即說者何故。引文釋廣
T33n1717_p0819b26║如方便品。次所以下正約五味。又二。初四
T33n1717_p0819b27║味次醍醐。初又二。初列四味。次明四味意。
T33n1717_p0819b28║初文中四味並有融不融名。不無小異。乳
T33n1717_p0819b29║中以別為不融。酪教一味全是不融生蘇中
T33n1717_p0819c01║融即有二義。若以圓斥三及以圓斥藏即
T33n1717_p0819c02║以圓融為融。或以三教斥藏即以融通
T33n1717_p0819c03║為融。雖兼斥大正在斥小故云令小根恥
T33n1717_p0819c04║小慕大。熟蘇中云令小根寄融向不融者。
T33n1717_p0819c05║通教小乘寄於融通之融而得小果即指
T33n1717_p0819c06║小果名為不融。令大根從不融向於融
T33n1717_p0819c07║者。即指通別以為不融即是令通別菩薩
T33n1717_p0819c08║向圓融之融。問。若說佛乘恐其墮苦者說
T33n1717_p0819c09║華嚴教可非佛乘耶。答。若約教論。方等般
T33n1717_p0819c10║若亦有佛乘。何獨華嚴。今墮苦之言但據不
T33n1717_p0819c11║堪唯一佛乘。故聞別等三教猶免生謗。
T33n1717_p0819c12║仍用祕密之力且隱小以說之。雖曰大機
T33n1717_p0819c13║尚隔於別。小根被隱一向不聞。由隱小故
T33n1717_p0819c14║不名俱立是故但立頓大之名不立一乘
T33n1717_p0819c15║獨妙之稱。非佛本懷良由於此。華嚴頓大
T33n1717_p0819c16║尚非本懷。況復鹿苑唯立不融故三藏教首
T33n1717_p0819c17║及以部內麤尚未周故妙號都絕。方等般若
T33n1717_p0819c18║比說可知。次從雖種種至非佛本懷者。次
T33n1717_p0819c19║明用四味意。探取法華說彼四味本懷未
T33n1717_p0819c20║暢故歸會法華。所以施設之言通於麤妙。
T33n1717_p0819c21║爾前猶用權施設故。言隨他等三者。此隨
T33n1717_p0819c22║他等三有通有別。若歷七重及以四教一
T33n1717_p0819c23║一說之。此依諸教通總而說。今別約法華
T33n1717_p0819c24║別相而說。自法華已前皆曰隨他。故前教
T33n1717_p0819c25║中雖並有融。以兼帶故並屬隨他。未堪
T33n1717_p0819c26║開顯名不務速。務事速也。唯至今經開諸
T33n1717_p0819c27║不融唯獨一融。使前諸部同一妙法。出世意
T33n1717_p0819c28║足。是故下文云乃暢也。故言等者。結歸初
T33n1717_p0819c29║文不說之意。務亦急也。次今經下明醍醐味。
T33n1717_p0820a01║又三初正明今經。次令一下明說佛本意。
T33n1717_p0820a02║三故建下結立名也。初文捨者捨秖是廢。故
T33n1717_p0820a03║知開廢名異體同。次文者。事不獲已使一
T33n1717_p0820a04║音異解。既調熟竟道味無殊。餘生滅度想
T33n1717_p0820a05║若五千起去。並付待後會及彼土方聞。乃
T33n1717_p0820a06║暢等者。經云一大事因緣故。出現於世。大事
T33n1717_p0820a07║既遂出世意周。三結者。既此經名妙驗前四
T33n1717_p0820a08║猶麤。三結中總結四味不立妙名為何所
T33n1717_p0820a09║以。以兼等故判部屬麤。如細人麤人二俱
T33n1717_p0820a10║犯過。從過邊說俱名麤人。此經異彼故云
T33n1717_p0820a11║無復。方得獨立妙名故也。譬中言例者。為
T33n1717_p0820a12║法立譬故譬例於法。故例前三章咸以華
T33n1717_p0820a13║為譬。初例前立名。次云何下例前分別。三
T33n1717_p0820a14║如是下例前結也。初文者。初文立中但約
T33n1717_p0820a15║妙名兼歷五時開深進始方至於極。今譬
T33n1717_p0820a16║亦略例但云麤妙總攝前多。次譬例分別
T33n1717_p0820a17║中前具約五味今但從人。簡諸外道及前
T33n1717_p0820a18║三教。以諸部中妙不異故。狂華無果可知。
T33n1717_p0820a19║又應更加有果無華可譬外道計果自然。
T33n1717_p0820a20║如吳錄地理誌云。廣州有木名度不華而
T33n1717_p0820a21║實。實從皮而出。如石榴大色赤可煮食。若
T33n1717_p0820a22║數日不食皆化為蟲。如蟻有翅能飛著人
T33n1717_p0820a23║屋外道雖計自然之果此果無實。一華多
T33n1717_p0820a24║果如胡麻等。多華一果如桃李等。一華一果
T33n1717_p0820a25║如柿等。前果後華如瓜稻等。故南嶽四安樂
T33n1717_p0820a26║行云。餘華或有狂等。蓮華不然。又云。餘華
T33n1717_p0820a27║成實顯露易見如方便諸乘蓮華隱密如
T33n1717_p0820a28║一佛乘。次蓮華下譬醍醐者為二。初通舉
T33n1717_p0820a29║多奇。次別對三義。初文者可以譬本跡十
T33n1717_p0820b01║妙及體宗用三章。奇秖是妙。十妙三章無不
T33n1717_p0820b02║皆妙。非多奇華果何以擬之。今總以為蓮
T33n1717_p0820b03║等三攝彼本跡。故標多奇。次列三義。初義
T33n1717_p0820b04║云華實具足等者。為蓮故華華掩於實。為
T33n1717_p0820b05║實施權實在權內。體復不異故云即實而權。
T33n1717_p0820b06║機熟須開開彼能覆。情悕近果名之為覆。
T33n1717_p0820b07║拓彼近謂名之為開。開何所開即彼能覆。
T33n1717_p0820b08║又華落蓮成等者華落譬非權蓮落譬非實。
T33n1717_p0820b09║開已即廢時無異途。開教行人理同一理
T33n1717_p0820b10║故。故實立已同冥三德。故知三德不當權
T33n1717_p0820b11║實。標體中先列。次釋。釋中先敘大師釋次
T33n1717_p0820b12║章安私釋。初文自四。初從體字去初釋字
T33n1717_p0820b13║也。次從故壽量品下第二引同。從今言實
T33n1717_p0820b14║相下第三簡非。從斯乃下第四結正。初釋
T33n1717_p0820b15║字中又三。初釋字訓。次各親下引例為類。
T33n1717_p0820b16║三出世下正出經體以同字義。初文可見。
T33n1717_p0820b17║次文者。雖用儒宗不同彼意。彼明道喪故
T33n1717_p0820b18║使獨親各子之局。所以禮興。今借彼禮法
T33n1717_p0820b19║以譬體同。一切諸經咸歸實體如各親其
T33n1717_p0820b20║親。此之實體生一切法如各子其子也。禮
T33n1717_p0820b21║記第七云。孔子曰。大道之行也天下為公。選
T33n1717_p0820b22║賢與能講信脩睦。故人不獨親其親不
T33n1717_p0820b23║獨子其子。注云孝慈之道廣也。今大道既隱
T33n1717_p0820b24║天下為家。各親其親各子其子。禮義以為
T33n1717_p0820b25║紀以正君臣以篤父子。故義同也。次引同
T33n1717_p0820b26║中二。先引壽量同。次引二論同。初文又二。
T33n1717_p0820b27║初引壽量。次出方便文以辨同。初文中云
T33n1717_p0820b28║不如三界者不同三界人所見也。故三界
T33n1717_p0820b29║人但見異相。二乘見如如即空也。佛菩薩可
T33n1717_p0820c01║知。所以但引壽量不引他部者。他部已
T33n1717_p0820c02║與跡實相同。故下文云。今經跡門與諸經
T33n1717_p0820c03║有同有異。異謂兼帶。同邊不殊。故不須
T33n1717_p0820c04║引。然下文云本門與諸經一向異。恐人疑
T33n1717_p0820c05║云。若意異者體等應殊。故今引之令知不
T33n1717_p0820c06║異。所言異者。所謂遠壽諸經永無故一向
T33n1717_p0820c07║異。若爾本門亦有實相同邊何故不名有
T33n1717_p0820c08║同有異。答。跡門正意在顯實相。故以所顯
T33n1717_p0820c09║之理與諸部文以辨同異。本門正意顯壽
T33n1717_p0820c10║長遠。長遠永異故用比之。實相雖在跡門
T33n1717_p0820c11║辨竟。今須辨同故今但取實相同邊。長壽
T33n1717_p0820c12║秖是證體之用未是親證實相體也。次今
T33n1717_p0820c13║取下辨同。取壽量所見與方便實相體同。
T33n1717_p0820c14║所見者。經云如斯之事如來明見。正明佛
T33n1717_p0820c15║有能見之德故須云見。取所見邊以證體
T33n1717_p0820c16║同。經中廣明如來如實知見等相(云云)。次引二
T33n1717_p0820c17║論者地論中論也。問既不引諸部佛經何
T33n1717_p0820c18║須復引菩薩二論。答。諸經同異下文自判諸
T33n1717_p0820c19║論同異未有誠文。地論別申華嚴。中論通
T33n1717_p0820c20║申諸教。但引此二足顯其諸。況二論此文
T33n1717_p0820c21║言約意廣。況辭異意同最堪況例。初地論文
T33n1717_p0820c22║者。初列四句。次釋。釋中應以畢竟空不思
T33n1717_p0820c23║議假相對以成圓融三諦。問。雖云辭異意
T33n1717_p0820c24║同空假如何得為經體。答。既是不思議空
T33n1717_p0820c25║假還指空假即中中為經體。中即空假亦指
T33n1717_p0820c26║於中。三諦無非遍一切處。若得此意。中論
T33n1717_p0820c27║四句義可準知。若四句對教自是別途非此
T33n1717_p0820c28║中意。今言下簡非者舉離四謗。謗即是非。
T33n1717_p0820c29║謂實相中無四謗也。四即是謗故云四謗。
T33n1717_p0821a01║兩教二乘不能即權而實名為斷無。藏通
T33n1717_p0821a02║菩薩不能即實而權名為建立。別教菩薩
T33n1717_p0821a03║棄邊取中。名之為異。地前為權實登地為
T33n1717_p0821a04║雙非。並語地前不能權實即中及中照權
T33n1717_p0821a05║實。故不免異及以盡謗。次結中云斯乃等
T33n1717_p0821a06║者。本跡為二經。跡經謂方便品中實相是也。
T33n1717_p0821a07║本經謂壽量品中非如非異是也。金剛藏及
T33n1717_p0821a08║中論為兩論。致猶得也。謂兩論二經同得
T33n1717_p0821a09║實體。次私釋為四。初標能破所破。次破凡
T33n1717_p0821a10║下釋所破以顯能破。三此等下簡異。四今
T33n1717_p0821a11║經下正出經體。初文中橫破凡夫四執等者。
T33n1717_p0821a12║如前簡非中四謗是也。法雖通深執成凡
T33n1717_p0821a13║見故橫在初心名凡四執。亦云有無等。四
T33n1717_p0821a14║見是也。言三聖者謂前三教聖人。次釋破
T33n1717_p0821a15║中三聖為三。初破三藏中頗梨如意二珠相
T33n1717_p0821a16║似譬法性名同。初聞混大故云一往似真。
T33n1717_p0821a17║被斥茫然故云再研便偽。方等尚止宿草菴
T33n1717_p0821a18║般若猶無心悕取。故至法華方知昔失。以
T33n1717_p0821a19║昔不知空即有故故為空即有之所破。次
T33n1717_p0821a20║通教理通故名為共。通機如雜色。但真如
T33n1717_p0821a21║色變。圓理如珠體。機發如物裹。故通教二
T33n1717_p0821a22║乘亡實相體。逐詮小之教墮落二乘。鈍根
T33n1717_p0821a23║菩薩義同二乘復能出假。文略不說。次引
T33n1717_p0821a24║大經明利根菩薩。一教之內利鈍不同。空
T33n1717_p0821a25║中既殊故為所破。初不知中故不及別。次
T33n1717_p0821a26║別教人雖不但名同但中異故故云迥出。是
T33n1717_p0821a27║故三教並為圓教所破。然破別者但破教
T33n1717_p0821a28║道。邊本是中今棄邊中之中而別求於中。
T33n1717_p0821a29║故以雲外之月譬教道中。以捨空求空譬
T33n1717_p0821b01║方便智。若知邊中不異即破此意。彼理有
T33n1717_p0821b02║中此邊無中則實相正法不遍一切。故不
T33n1717_p0821b03║名不盡。故以不盡破於不遍。前金剛藏四
T33n1717_p0821b04║句破中別教得二句即此意也。此等下簡異
T33n1717_p0821b05║中二。先簡。次重判。初文者。金剛藏四句雖
T33n1717_p0821b06║異皆云是佛甚微智故。故前釋云皆被空
T33n1717_p0821b07║有等破故也。本有常住權實不二。前之三教
T33n1717_p0821b08║體皆不融。是故不與方便品中妙權實同。
T33n1717_p0821b09║壽量實相遍於三界。前之三教體皆不遍。是
T33n1717_p0821b10║故不與壽量品中雙非義同。既不下重判。
T33n1717_p0821b11║但空於化他中是實於自行中是權。三藏
T33n1717_p0821b12║唯有一但真故。但不但等者。若自他相對但
T33n1717_p0821b13║是他實不但是自實。通教真中有二實故。是
T33n1717_p0821b14║故二教並非經體。出二邊中等者。說中道
T33n1717_p0821b15║故名為自行。云出二邊故名為權。此是判
T33n1717_p0821b16║權實意也。從今經體去正出今經實體。今
T33n1717_p0821b17║經體者。此之體字正指經體。體化他下兩體
T33n1717_p0821b18║字謂體達之體。由開故達故云體也。初文
T33n1717_p0821b19║即是開丈六垢衣。垢衣正是示為小乘化他
T33n1717_p0821b20║權實。今開即是同體權實纓珞長者。體自行
T33n1717_p0821b21║化他等者但不但空名自行化他權實。今皆
T33n1717_p0821b22║開之。示以衣珠唯一不但。無更求於小乘
T33n1717_p0821b23║衣食故云無價珠在衣內如不但猶求小
T33n1717_p0821b24║果如但空。同在一身義當於共。自行之權
T33n1717_p0821b25║猶存教道亦違實相。今亦開之無非實相。
T33n1717_p0821b26║此等三教皆開及以世間資生產業尚皆是
T33n1717_p0821b27║實。況圓中自行而非實耶。標宗中二。初標列
T33n1717_p0821b28║次釋。釋中三。初文是示。從然諸因果下第二
T33n1717_p0821b29║簡。從略舉下第三結。初文為四。初釋名。次
T33n1717_p0821c01║所謂下依名辦相。三如提下舉譬。四總結。
T33n1717_p0821c02║初文可知。次文者。先釋宗。次釋要。若開權
T33n1717_p0821c03║顯實無非自行。若為實立權故須化他。正
T33n1717_p0821c04║指因果以為宗故。次釋要者。以要釋宗宗
T33n1717_p0821c05║義雖明要義未顯。故重釋之還指因果。遍
T33n1717_p0821c06║攝故云要也。次譬中云綱維等者。維繫也。
T33n1717_p0821c07║網中之要莫若綱維。衣角準知。故言下結。
T33n1717_p0821c08║然諸下簡中二。先郤。次取。郤中二。先跡。次
T33n1717_p0821c09║本。跡中先誡令通識若無通識安能別知
T33n1717_p0821c10║尚不下況也。餘因果下正卻三教因果。何故
T33n1717_p0821c11║卻之各不能攝一切法故藏通兩教以或
T33n1717_p0821c12║同或異。故當教三人因果尚別況能各攝一
T33n1717_p0821c13║切法耶。初三藏中諦緣度殊故因大異。俱斷
T33n1717_p0821c14║見思三乘微異故果小同。次通教中俱學般
T33n1717_p0821c15║若故因大同同坐解脫習盡不等故果小異。
T33n1717_p0821c16║次別教中在因說理不在二邊名為迥出。
T33n1717_p0821c17║復說果理諸位差別故云不融。因不下重
T33n1717_p0821c18║釋所以。以迥出因不攝地前眾善。登地諸
T33n1717_p0821c19║位互不相收。乃至果地萬德互不相關。則
T33n1717_p0821c20║非下正明卻意。以非跡中自行之因又非
T33n1717_p0821c21║寂場證得之果。是故不名跡門因果。又簡下
T33n1717_p0821c22║本門也。通簡跡中一切因果若橫若豎俱非
T33n1717_p0821c23║本故。取意下次簡取。先本。次跡。取中先明
T33n1717_p0821c24║本者承前簡卻跡文之後便拂跡以簡本。
T33n1717_p0821c25║承簡跡之後取本便故故在前明也。久遠
T33n1717_p0821c26║者。必指壽量塵點方顯實本。如此下明功
T33n1717_p0821c27║能。初脩下明取跡也。本宗如跡故云此也。
T33n1717_p0821c28║但可下歎跡。若本則非不退智知。略舉下總
T33n1717_p0821c29║結所取本跡因果也標用中二。先標列。次
T33n1717_p0822a01║釋。釋中三。初文是示。從於力用中下二簡。
T33n1717_p0822a02║從非但下第三益。初文二。先釋名。經有斷
T33n1717_p0822a03║疑生信之力。次三種下正出用相。不同宗
T33n1717_p0822a04║體。宗體唯獨在圓始終俱經力用故。至簡中
T33n1717_p0822a05║自明。第二簡中有法譬合。初法中自他相即
T33n1717_p0822a06║者並成體內之用故也。故先明用相為攝
T33n1717_p0822a07║機遍故須取化他及自他二。此二必以自
T33n1717_p0822a08║行為力無力則無用是故相即。譬中文引
T33n1717_p0822a09║佛本行經捔力爭婚品云。悉達調達及諸王
T33n1717_p0822a10║子爭婚瞿姨種種捔力。瞿姨爾時在高樓
T33n1717_p0822a11║上觀其捔試。是諸王子彎常人弓或滿不
T33n1717_p0822a12║滿。一切諸弓皆悉不任悉達所彎。淨飯王
T33n1717_p0822a13║曰。汝祖王廟中有輪王弓堪任汝彎。悉達
T33n1717_p0822a14║得之滿彎此弓箭勢一發貫七鐵鼓箭之
T33n1717_p0822a15║餘勢仍至水輪。乃至斫樹。諸王子斫或一或
T33n1717_p0822a16║二隨斫隨倒。悉達一刀斫過七樹而樹不
T33n1717_p0822a17║倒。乃至擲象等。此並用中示為凡力未關
T33n1717_p0822a18║聖力。力中之大不過悉達。故今借喻此經力
T33n1717_p0822a19║用。昔三教及近成力用如諸王子。三合譬中
T33n1717_p0822a20║二。初略合。次何者下釋。初略合方便教之
T33n1717_p0822a21║失以顯實教之得。次何者下釋中二。初舉昔
T33n1717_p0822a22║顯失。次舉今顯得。初文者。即以法華已前
T33n1717_p0822a23║俱名為昔並用化他。故昔教中望今跡門
T33n1717_p0822a24║則三教照理不遍。故三教人實信未生權疑
T33n1717_p0822a25║未盡。望今本門昔經圓機亦名為失。是則
T33n1717_p0822a26║四教俱不知有本時之果。生信未遠近疑
T33n1717_p0822a27║未除。今緣去正顯今得。言稟自行者。約機
T33n1717_p0822a28║極邊說必至佛自行方乃名得。約化主照
T33n1717_p0822a29║機故通語自他。極佛下正出用相。通論本跡
T33n1717_p0822b01║各有斷疑生信。別論增道損生唯在本門。今
T33n1717_p0822b02║從省要故以起信增道為跡門斷疑損生
T33n1717_p0822b03║為本門。極佛境界者秖是十如權實故云唯
T33n1717_p0822b04║佛與佛。次益中云生身生身得忍等者。地前
T33n1717_p0822b05║住前為生身。登地登住為生身得忍。謂生
T33n1717_p0822b06║身中能破無明得無生忍也。言法身等者。
T33n1717_p0822b07║謂登地登住破無明捨生身居實報土名
T33n1717_p0822b08║為法身。位居等覺名為後心。若跡門唯益
T33n1717_p0822b09║生身及生身得忍。本門進至法身及法身後
T33n1717_p0822b10║心。所益通兼故云非但自垂跡已來。受
T33n1717_p0822b11║化者漸廣。得久近益者。功在法華標教中
T33n1717_p0822b12║三意。於中又四。初標。次一根性下列。三教
T33n1717_p0822b13║者下釋總名。四云何下廣釋。初如文。列中
T33n1717_p0822b14║三意者。前之兩意約跡門。後之一意約本門。
T33n1717_p0822b15║三中云分別者。分別既是教相同異。教相既
T33n1717_p0822b16║通分別義遍。即是分別融不融等乃至遠近。
T33n1717_p0822b17║四正釋中初文根性中為二。初明八教以辨
T33n1717_p0822b18║昔。次明今經以顯妙。初又三。初五味。次不
T33n1717_p0822b19║定。三祕密。即八教也。五味即漸頓故也漸中
T33n1717_p0822b20║開四并不定等二即為八也。初五味中又
T33n1717_p0822b21║三。初約五味。次引同涅槃。三問答料簡辨
T33n1717_p0822b22║異。初文五味者還約華嚴日照三譬開為
T33n1717_p0822b23║五味。問。應還取涅槃本文何以卻取華嚴
T33n1717_p0822b24║文耶。非但數不相當。亦恐文意各別。答。涅
T33n1717_p0822b25║槃五味轉變而秖是一乳。華嚴三照不同。而
T33n1717_p0822b26║秖是一日。今演華嚴平地之譬。以對涅槃後
T33n1717_p0822b27║之三味。數雖不等其義宛齊。又涅槃以牛
T33n1717_p0822b28║譬佛乳從牛出譬佛初說大。乳出已後其
T33n1717_p0822b29║味轉變猶成分譬。故此下文義立五味皆
T33n1717_p0822c01║從牛出。未若華嚴日譬於佛光譬說教。日
T33n1717_p0822c02║無緣慈非出而出。眾機所扣非照而照。故
T33n1717_p0822c03║使高山幽谷平地不同。同稟教光終歸等
T33n1717_p0822c04║照故用兩經二義相成。
T33n1717_p0822c05║法華玄義釋籤卷第一