【經文資訊】大正新脩大藏經 第三十三冊 No. 1717《法華玄義釋籤》CBETA 電子佛典 V1.23 普及版
# Taisho Tripitaka Vol. 33, No. 1717 法華玄義釋籤, CBETA Chinese Electronic Tripitaka V1.23, Normalized Version
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T33n1717_p0854a01║
T33n1717_p0854a02║法華玄義釋籤卷第六
T33n1717_p0854a03║
T33n1717_p0854a04║　　　　天台沙門湛然述
T33n1717_p0854a05║次釋隨智置於世人心所見者獨明聖
T33n1717_p0854a06║人所見二諦自為一番。於中為五。初立
T33n1717_p0854a07║相。次如眼下舉譬。三又如下引事。四毘曇
T33n1717_p0854a08║下重以譬顯二諦深勝。五故經下引教結
T33n1717_p0854a09║名。佛居極位故舉極位以證智勝以結
T33n1717_p0854a10║得名。初文中悟理是見真復能了俗諦。故
T33n1717_p0854a11║知隨智具有二諦。譬中色空即譬二諦。引
T33n1717_p0854a12║事中引近事以況遠理。入事禪如悟真。
T33n1717_p0854a13║身虛心豁如了俗。譬顯中見惑如小雲思
T33n1717_p0854a14║惑如大雲。無漏謂見真世智謂了俗結名
T33n1717_p0854a15║中舉凡失以顯聖得。故知聖人二諦具也。
T33n1717_p0854a16║第四結文可見。次正明二諦者於中為四。
T33n1717_p0854a17║先明來意。次明功能。三所言下廣釋。四問
T33n1717_p0854a18║答下問答料簡。初文者凡諸釋義或從廣之
T33n1717_p0854a19║略或先略後廣。從略即預用跨節從廣則
T33n1717_p0854a20║教門當分。故略言之唯一法性以對無明。無
T33n1717_p0854a21║明是迷真之始。法性則全指無明。無始時來
T33n1717_p0854a22║奚嘗非真。未發心前無真不俗。秖點一
T33n1717_p0854a23║法二諦宛然。俗即百界千如真即同居一念。
T33n1717_p0854a24║仍顯相異。義理雖足其如麤淺聞之墮苦。
T33n1717_p0854a25║故佛於一代曲開七重二十一重。以赴物
T33n1717_p0854a26║情使佛本懷暢。使物宿種遂故。以下二門
T33n1717_p0854a27║判之開之意如前說。次功能中二。先出初
T33n1717_p0854a28║番次以後況初。初。又二。法譬。初法者如止
T33n1717_p0854a29║觀中始自迦羅終至圓著無不並為初
T33n1717_p0854b01║教所破。況復列後各三番耶。三正釋中二。
T33n1717_p0854b02║先列。次釋。初意者。一藏。二通。三別接通。四
T33n1717_p0854b03║圓接通。五別。六圓接別。七圓。若止觀中為
T33n1717_p0854b04║成理觀但以界外理以接界內理。故藏通
T33n1717_p0854b05║兩教明界內理別圓二教明界外理。通別兩
T33n1717_p0854b06║教是明兩理之交際。是故但明別接通耳。
T33n1717_p0854b07║今前六重仍存教道。於法華前逗彼權機
T33n1717_p0854b08║故有圓接通別二義。實道秖應圓理接權。
T33n1717_p0854b09║故釋今文應順教道。復以圓中接於但
T33n1717_p0854b10║中。又此七名雖立二諦。後之五意義已含
T33n1717_p0854b11║三。幻有即俗空即是真。不空是中但觀名中
T33n1717_p0854b12║空合在何諦。若合在俗諦即如別教名含
T33n1717_p0854b13║真入俗二諦。若合入真諦如別圓入通名
T33n1717_p0854b14║含中入真二諦藏通即名單俗單真。圓教即
T33n1717_p0854b15║名不思議真俗。細得此意尋名釋義不失
T33n1717_p0854b16║毫微。次解釋中文自為七。若欲憑教者然此
T33n1717_p0854b17║七文散在諸經無一處具出。唯大經十二四
T33n1717_p0854b18║諦文後列八二諦。章安作七二諦銷之初
T33n1717_p0854b19║一是總餘七是別。初云如出世人心所見者
T33n1717_p0854b20║名第一義諦。世人心所見者名為世諦。疏云
T33n1717_p0854b21║總冠諸諦。世情多種束為世諦。聖智多知束
T33n1717_p0854b22║為第一義諦。即是諸教隨情智也。經云五陰
T33n1717_p0854b23║和合稱名某甲是名世諦。解陰無陰亦無
T33n1717_p0854b24║名字離陰亦無是名第一義諦。陰是實法某
T33n1717_p0854b25║甲是假名即實有俗諦也。無陰無名即假實
T33n1717_p0854b26║空。若離陰者名太虛空是故離陰亦無某
T33n1717_p0854b27║甲及二諦名。疏云名無名二諦也。世諦有
T33n1717_p0854b28║名真諦無名即生滅二諦也。經云或有法有
T33n1717_p0854b29║名有實是名第一義諦。或有法有名無實
T33n1717_p0854c01║是名世諦。幻化假名即空故實即真諦也。秖
T33n1717_p0854c02║指幻化但有假名故名世諦。故疏云實不
T33n1717_p0854c03║實二諦也。真實幻化不實也。即無生二諦也。
T33n1717_p0854c04║經云如我人眾生壽命知見乃至如龜毛兔
T33n1717_p0854c05║角等陰界入是名世諦。苦集滅道是名真諦。
T33n1717_p0854c06║兔角之俗與前不殊故成單俗。四諦義含共
T33n1717_p0854c07║為真諦。即是含中真諦也。故疏云定不定二
T33n1717_p0854c08║諦也。即單俗複真。俗是不定中道名定。
T33n1717_p0854c09║經云世法有五種謂名世句世縛世法世執
T33n1717_p0854c10║著世是名世諦。經文廣解。於此五法心無
T33n1717_p0854c11║顛倒名第一義諦。五種世法名與前異大意
T33n1717_p0854c12║不別亦是單俗。於世無倒謂見實相。教道
T33n1717_p0854c13║但中雖未究竟此中究竟望前故實。故疏
T33n1717_p0854c14║云法不法二諦也。法謂實相不法謂俗。亦
T33n1717_p0854c15║是含中二諦也。經云燒割死壞是名世諦。無
T33n1717_p0854c16║燒割死等是名第一義諦。地前方便皆屬無
T33n1717_p0854c17║常故云可燒。登地見常故無燒等。故疏云
T33n1717_p0854c18║燒不燒二諦也。無常可燒常不可燒。複俗
T33n1717_p0854c19║單中二諦也。經云有八種苦是名世諦。無
T33n1717_p0854c20║八種苦故是第一義八苦無常同前燒義。無
T33n1717_p0854c21║八苦真即是實相。故疏云苦不苦二諦。亦是
T33n1717_p0854c22║複俗單中。教道有苦圓中無苦。經云譬如一
T33n1717_p0854c23║人有多名字依父母生是名世諦。依十二
T33n1717_p0854c24║緣和合生者名第一義諦。依父母生即十
T33n1717_p0854c25║二緣而分二者。以大經中明十二緣即佛
T33n1717_p0854c26║性故。且據顯說即以佛性而為真諦。依父
T33n1717_p0854c27║母生即是無明名為世諦。故疏云和合二諦
T33n1717_p0854c28║真俗不二故名和合。複俗複中二諦也。後乃
T33n1717_p0854c29║結云今七二諦來銷此文佛旨難知且用一
T33n1717_p0855a01║師意耳。初釋三藏實有二諦者但標總名
T33n1717_p0855a02║以解釋直銷不復列別名。於中為二。初正
T33n1717_p0855a03║釋二諦。次示三意初文又四。初釋相。次引
T33n1717_p0855a04║證。三述意。四結名。初文中言森羅者須
T33n1717_p0855a05║指三界依正相也。次引證中言大品云色
T33n1717_p0855a06║空空色等者。此引大品以證三藏。既不云
T33n1717_p0855a07║即故且證藏。俗秖是色析滅色故名為空
T33n1717_p0855a08║色。謂色實有名為不滅。雖不可滅以無
T33n1717_p0855a09║常故名為色空。次述意中。以能治所治俱
T33n1717_p0855a10║實有故是故互無。次約此下總釋隨情等三。
T33n1717_p0855a11║歷下六重意應可見。故諸文下但略點而已
T33n1717_p0855a12║故云推之可知。雖諸教不同但約教異說
T33n1717_p0855a13║即是隨情。約入理說即是隨智。二義相對即
T33n1717_p0855a14║隨情智。皆以當教定之使無雜亂。其意可
T33n1717_p0855a15║顯。次釋即空二諦者亦二。初釋二諦。次明
T33n1717_p0855a16║三意。初文為五。初立名。次斥前。三正釋
T33n1717_p0855a17║相。四引證。五結名。並可見。次三意中二。先
T33n1717_p0855a18║列次分別。此教三乘所入真諦不殊三藏。然
T33n1717_p0855a19║所照俗二教不同。故須更此分別釋疑。於
T33n1717_p0855a20║中為二。先標。次釋。標中云小當者未暇
T33n1717_p0855a21║廣及且略辨異故云小耳。次何者下釋中
T33n1717_p0855a22║四。先出同異。次釋同異。三如百川下舉譬。
T33n1717_p0855a23║四秖就下引例前二可知。譬中二。先譬次
T33n1717_p0855a24║合。初譬中言復局還源江河則異者。會海
T33n1717_p0855a25║如真同江河如俗異。由觀俗故契真如由
T33n1717_p0855a26║眾水故成海。會海雖同卻尋本源江河則
T33n1717_p0855a27║異。如會真不異卻尋本俗俗則不同。俗是
T33n1717_p0855a28║下合譬釋疑。次秖就下將藏通出假不同。
T33n1717_p0855a29║以例藏通兩俗。二人出假是一而三根不同。
T33n1717_p0855b01║何妨二教真同而所觀俗各異。次釋接義者
T33n1717_p0855b02║即含中入真也。於中為三。初以一法標。次
T33n1717_p0855b03║俗不下略以三法示。三其相下辨相。通寄
T33n1717_p0855b04║三法以辨其相。漏無漏本是通法。為成接
T33n1717_p0855b05║義故立雙非。空不空本是別法。一切法趣本
T33n1717_p0855b06║是圓法。於一一法各有三人取解不同者。
T33n1717_p0855b07║良由機發故所聞不同。又通教菩薩由根
T33n1717_p0855b08║利鈍發習不同。故鈍同一乘直至法華方
T33n1717_p0855b09║乃被會。利者爾前接入中道。故使同觀幻
T33n1717_p0855b10║有之俗而契真各異。所以別圓機發對鈍住
T33n1717_p0855b11║空致成三別。是以釋後二接須對通鈍
T33n1717_p0855b12║共成三人同聞異聽。故約漏等以示解源。
T33n1717_p0855b13║若得此意於一切法無礙自在。於中為四。
T33n1717_p0855b14║初正釋三相。次無量下明三意。三何故下釋
T33n1717_p0855b15║疑。四大品下引證三人。初文又二。初正釋。
T33n1717_p0855b16║次是故下結。初文自有三別。初文者三人俱
T33n1717_p0855b17║作雙非之名而取解不等。於中為三。初依
T33n1717_p0855b18║教立。次初人下明行相。三何者下重釋。非
T33n1717_p0855b19║無漏是遣著者。無漏無著由行者著心緣之。
T33n1717_p0855b20║今破其著心。故名為非。故云非無漏也。如
T33n1717_p0855b21║緣下。引例釋成復宗真諦離著云非還歸
T33n1717_p0855b22║無漏。此初人意也。即通鈍根。次人又人即利
T33n1717_p0855b23║根二人也。圓人亦云雙非者帶通方便是
T33n1717_p0855b24║故爾耳。次引大經空不空例漏無漏可以
T33n1717_p0855b25║意知次言三人聞趣者初人云諸法不離
T33n1717_p0855b26║空義當一切法趣空。故引例云如瓶如等。
T33n1717_p0855b27║如即空也。如瓶是空十方界空不異瓶空
T33n1717_p0855b28║故十方空皆趣瓶空即通人也。次人聞趣
T33n1717_p0855b29║知此但中須脩地前一切諸行來趣向後
T33n1717_p0855c01║以發初地中道之理。即別人也。第三人聞即
T33n1717_p0855c02║具一切名之為趣。次結中言或對者。三真
T33n1717_p0855c03║是能對。一俗是所對。次明三意中二。初立。
T33n1717_p0855c04║次釋。初文云無量等者。相接已成赴機形
T33n1717_p0855c05║勢。於中復各情等逗緣。去取在地故云出
T33n1717_p0855c06║沒利物。次釋。中二。先釋入真。次釋照俗。初
T33n1717_p0855c07║入真中云若隨智證俗隨智轉等者。若隨智
T33n1717_p0855c08║證一俗隨三真轉也。以此隨智觀幻有之
T33n1717_p0855c09║俗。由隨智轉證真不同。故成三種二諦之
T33n1717_p0855c10║別並以智證字為句頭二諦字為句末。從
T33n1717_p0855c11║三人入智下卻釋隨智證真已後重以證
T33n1717_p0855c12║智更照前俗故使三俗相局不同。若成偏
T33n1717_p0855c13║真局照幻俗。成不空真局照恒沙佛法之
T33n1717_p0855c14║俗。成實相真局照界外不思議俗。三釋疑
T33n1717_p0855c15║中二。先立疑。次釋。釋中云此是不共般若
T33n1717_p0855c16║與二乘共說者。諸部般若以但不但二種中
T33n1717_p0855c17║道不共之法與二乘共說。如云四諦清淨
T33n1717_p0855c18║故真如清淨等。例方等部非無此義。以方
T33n1717_p0855c19║等經多順彈訶共義稍疏故判在般若。般若
T33n1717_p0855c20║於菩薩則成共說。故至下文判麤妙中云
T33n1717_p0855c21║方等有說通別入通圓入通。四大品云去引
T33n1717_p0855c22║證三人所見不同。初人元在通教乃至。乾
T33n1717_p0855c23║慧亦得義云與薩婆若相應。若成別圓縱
T33n1717_p0855c24║入初地初住亦得通為初發心也。以望本
T33n1717_p0855c25║人是初得故。況未入位而非初耶。今文別
T33n1717_p0855c26║教為遊戲神通者以存教道讓證屬圓故
T33n1717_p0855c27║也。若入圓教借使住前亦得通名坐道場
T33n1717_p0855c28║也。即是相似觀行為如佛也。為異別教故
T33n1717_p0855c29║在初住。引文同異具如止觀第七記。次明
T33n1717_p0856a01║別二諦中二。初正釋次明三意。初文又二。
T33n1717_p0856a02║初正釋相。次二乘下斥小又二。先斥。次引
T33n1717_p0856a03║證。初文者二乘在彼頓教聞別尚自如聾
T33n1717_p0856a04║啞等。故今斥小得引彼文。次引證中言五
T33n1717_p0856a05║百聲聞謂說真諦者。大經三十三云我雖說
T33n1717_p0856a06║一切眾生悉有佛性。眾生不解佛自意語。
T33n1717_p0856a07║善男子如是語者後身菩薩尚不能解。況復
T33n1717_p0856a08║二乘其餘菩薩。我於一時在耆闍崛山與
T33n1717_p0856a09║彌勒共論世諦。舍利弗等五百聲聞於是事
T33n1717_p0856a10║中都無識者。何況出世第一義諦。疏云。問
T33n1717_p0856a11║何處為五百說。答一云華嚴中如聾如啞。
T33n1717_p0856a12║又云西方經何量。又云。天台師云多有所關。
T33n1717_p0856a13║又大經十五云。復次如來說於世諦眾生謂
T33n1717_p0856a14║為第一義諦。有時說第一義諦眾生謂為
T33n1717_p0856a15║世諦。是則諸佛境界非二乘所知。二乘既
T33n1717_p0856a16║以菩薩之俗為真。當知菩薩真俗並非二
T33n1717_p0856a17║乘所測。次圓接別又二。先正釋。次明三意。
T33n1717_p0856a18║初文又二。先略立。次別人下斥別釋相。圓
T33n1717_p0856a19║二諦者又二。先釋二諦。次明三意。初文中
T33n1717_p0856a20║又四。一立。二釋相。三譬。四明諦意。初文但
T33n1717_p0856a21║以二諦俱不思議以辨別。前列名中以略有
T33n1717_p0856a22║其相。如云三諦各言趣故。次釋相中但云
T33n1717_p0856a23║相即言濫於通。應從意說。意以一切趣中
T33n1717_p0856a24║為真與百界千如及千如本空為俗而相即。
T33n1717_p0856a25║故知今即。即彼別教次第三諦。次第即已方
T33n1717_p0856a26║成今即。何者彼若未即猶同小空及隨事
T33n1717_p0856a27║假對中論即。今若即已三俱圓極。不即而
T33n1717_p0856a28║即即而不即故有理即乃至究竟良由於此。
T33n1717_p0856a29║故知別二諦乃至通藏本妙本即情謂自殊故
T33n1717_p0856b01║得汝行是菩薩道。次譬中。先譬次合譬中如
T33n1717_p0856b02║如意珠如止觀第五記彼文具以三譬方
T33n1717_p0856b03║顯。此譬俱譬初立及第二釋相。四明諦意
T33n1717_p0856b04║可見。用初意以釋之大途自顯。次明三意
T33n1717_p0856b05║中又二。先釋。次引證。種種緣即隨情也。即指
T33n1717_p0856b06║法華已前。心安疑斷即是法華中意即是隨
T33n1717_p0856b07║智。若情智相對即第三意也。四料簡中。初問
T33n1717_p0856b08║真俗應相對者。應如三藏俗有真無。或如
T33n1717_p0856b09║通教幻有幻空。云何別接已去真俗不同。答
T33n1717_p0856b10║中先列四句。次釋四句。初二句可解。別真
T33n1717_p0856b11║俗異者俗則有無不同真則唯一中道。圓教
T33n1717_p0856b12║二諦真俗既融二諦名同。同異相對故成四
T33n1717_p0856b13║句。從七種下寄此料簡。略撮前七種使
T33n1717_p0856b14║文現可覽。次問何不接三藏者。問三藏二乘
T33n1717_p0856b15║永入滅者。答中云界內小乘根敗取證。故是
T33n1717_p0856b16║昔教二乘人也。餘六是摩訶衍等者此置二
T33n1717_p0856b17║乘。約通菩薩等於法華前得有接義故云
T33n1717_p0856b18║餘六。三藏菩薩非但教拙以未斷惑接義
T33n1717_p0856b19║不成故一教俱廢。所言廢者二乘之人於法
T33n1717_p0856b20║華前生滅度想。菩薩復轉成衍中人。又通
T33n1717_p0856b21║教二乘於法華前得二味益亦名前進。三
T33n1717_p0856b22║藏二乘據生滅度想者縱未入滅以根敗
T33n1717_p0856b23║故菩提心死。此並據於法華會前挫言根
T33n1717_p0856b24║敗。若至法華根敗復生。故云其不在此會
T33n1717_p0856b25║汝當為宣說。縱已入滅於彼亦聞。故云雖
T33n1717_p0856b26║生滅度之想而於彼土得聞是經。無性宗
T33n1717_p0856b27║家不見此意。問若不接等者既不接二乘
T33n1717_p0856b28║何故皆會。答意者二義不同。二乘之人於法
T33n1717_p0856b29║華前不論被接。法華被會復非是接。具如
T33n1717_p0856c01║止觀第三記。問但云餘六得去那簡通教二
T33n1717_p0856c02║乘。答通是衍教初門觀境俱巧堪入不空故
T33n1717_p0856c03║云得去。小人寄此是故不論。餘如向說。問
T33n1717_p0856c04║此是法華滅化之文小人正應得去。答接義
T33n1717_p0856c05║本在法華經前於中仍是菩薩。今借得去
T33n1717_p0856c06║之語以證菩薩迴心。據教而論不必皆去。
T33n1717_p0856c07║三判中二。先約七重即是約教。次約五味。
T33n1717_p0856c08║前文又二。先單約七重次約三意。初文者
T33n1717_p0856c09║自有七重。七重展轉前麤後妙。未窮圓極。
T33n1717_p0856c10║故雖妙猶麤。初三藏中二。初立次二諦去斥。
T33n1717_p0856c11║然前立中還用後教立之乃可得云半字
T33n1717_p0856c12║引鈍及蠲除等。論謂界內愛論見論。涉此二
T33n1717_p0856c13║者唐喪其功義之如戲。復更斥云二體不
T33n1717_p0856c14║成意如前說。次通教中言滿字者。若對四
T33n1717_p0856c15║教即後三為滿。今對七重故後六為滿。別
T33n1717_p0856c16║教譚理不融如判四諦中說。次約三意
T33n1717_p0856c17║者。文為二。初離判。次又束下束判。初中先
T33n1717_p0856c18║標次判。判中教教之中皆先自約情等三意
T33n1717_p0856c19║以判麤妙。次入後教展轉漸益。故借五味
T33n1717_p0856c20║義以顯益相。故漸廢前淺以興後深。初三
T33n1717_p0856c21║藏又三。先立。次判。三譬。初立中四。初立
T33n1717_p0856c22║隨情。次執實下斥情立智。教語本實凡情未
T33n1717_p0856c23║悟執之成見。見即煩惱為因故果浩然不
T33n1717_p0856c24║息。若能下正明情智賢位二諦合為俗。聖
T33n1717_p0856c25║位二諦合為真。次從四果去正明隨智。次隨
T33n1717_p0856c26║情下判。即當此教中智妙情麤。若爾情智則
T33n1717_p0856c27║是亦妙亦麤。真妙俗麤故也。三譬如下即鹿
T33n1717_p0856c28║苑時意也。次既成下明下六重中二。先釋。
T33n1717_p0856c29║次結。六中各有情智不細各明者。由用情
T33n1717_p0857a01║等於諸部中次第調熟。令鈍根菩薩及二
T33n1717_p0857a02║乘人堪入法華隨智故也。故寄生熟二蘇
T33n1717_p0857a03║通總而說。初言既成者得羅漢已聞大不
T33n1717_p0857a04║謗故云體信。入聞於大出猶住小。不同
T33n1717_p0857a05║畏懼王等之時故云無難。即用情等三意
T33n1717_p0857a06║說通等三者。鹿苑以成藏人於其不復須
T33n1717_p0857a07║藏故但說通。即於此座復以別圓而接通
T33n1717_p0857a08║者並對而說彈斥而說即當相入意也。令其
T33n1717_p0857a09║下即明說意。意欲令其轉成生蘇謂受
T33n1717_p0857a10║彈斥令歎大自鄙即其益相。通教利根及
T33n1717_p0857a11║別圓人自於一邊得益無妨。是時下亦舉
T33n1717_p0857a12║譬。次心漸等者至般若中。不復同前悲泣
T33n1717_p0857a13║之時故云通泰。即為三意說別等者前於
T33n1717_p0857a14║方等中義已成通。故至般若唯須此二。明
T33n1717_p0857a15║不共等者說部意也。意雖不共猶有方等
T33n1717_p0857a16║新受小者至此須通。亦有衍門傍得小者
T33n1717_p0857a17║是故兼用。上智加被故云命領。長者之宅為
T33n1717_p0857a18║大乘家。諸珍寶物為不思議業。業即金等付
T33n1717_p0857a19║與諸子。化他為出自行為入。又化功為入。
T33n1717_p0857a20║皆使令知即熟蘇益相。得此益已義成別人。
T33n1717_p0857a21║即於此座以圓入之令堪入法華。既知下
T33n1717_p0857a22║譬。故兩味中即是衍中五重之相。諸佛下即
T33n1717_p0857a23║是第六法華意也。雖純醍醐亦用情等。如
T33n1717_p0857a24║三周中各有異名即其事也。是則下總結六
T33n1717_p0857a25║重。次束判中離謂別約情等諸味不同。束
T33n1717_p0857a26║謂總束一代為隨情等三。如前兩教雖
T33n1717_p0857a27║有情等三意今束為一隨情故云一向。別
T33n1717_p0857a28║入通去有中道故智帶方便故情。圓雖三
T33n1717_p0857a29║意對前諸味今但成智。說則成語。準智
T33n1717_p0857b01║可知。次料簡中問前二二諦一向是隨情等
T33n1717_p0857b02║者。問此中問文。判前兩教俱屬隨情。與止
T33n1717_p0857b03║觀中判三假文及此文前第二卷中但以三
T33n1717_p0857b04║藏而為隨情餘並隨理同異云何。答此有
T33n1717_p0857b05║三別。一者彼以小衍相對是故三藏獨屬隨
T33n1717_p0857b06║情。此以權實二理相對是故前二俱屬隨情。
T33n1717_p0857b07║二者彼為通申觀門且斥三藏以為隨事。
T33n1717_p0857b08║此為申於法華經意。須以中道而為隨理。
T33n1717_p0857b09║三者彼明三假。三假是俗。藏通二俗即不即
T33n1717_p0857b10║異故。彼文判事理不同。此判二諦。二諦俱
T33n1717_p0857b11║權不會中理。是故此判俱屬隨情答中以
T33n1717_p0857b12║第一義對三悉者前二無中故。次約五味
T33n1717_p0857b13║如文。四開權中二。先標次釋。釋中三。初總舉
T33n1717_p0857b14║三世佛出世意。次舉論以證佛意。三始見
T33n1717_p0857b15║下。正明開相。初文意者。非止釋尊三世佛
T33n1717_p0857b16║化皆然。故知三世如來凡出世處。皆悉為開
T33n1717_p0857b17║佛知見故。次文者又二。先引論。次必非下
T33n1717_p0857b18║釋論意。秖以入實名為華臺。以內心同佛
T33n1717_p0857b19║入實故。故使外器同佛處臺。三正開中三。
T33n1717_p0857b20║初略明今日入實施權。次有人下。明久遠施
T33n1717_p0857b21║權入實。三其未入下。正明今經開權顯實。初
T33n1717_p0857b22║文又二。初正明入實開權。次明機感之相。
T33n1717_p0857b23║初文又二。初明入實。次為未入下明施權。
T33n1717_p0857b24║初謂華嚴利根菩薩。已入實竟。其別菩薩且
T33n1717_p0857b25║置不論。以此菩薩猶易開故。其難開者更
T33n1717_p0857b26║以小起故。次為施鹿苑等教。故名為諸前
T33n1717_p0857b27║三藏單。次五重中如前七重中文意亦可
T33n1717_p0857b28║見。次感應可見。次明久遠中二。初出舊。
T33n1717_p0857b29║次今言下正解也。弄引秖是方便耳。如止觀
T33n1717_p0857c01║記。於中又二。先明久遠施權。次明入實。初
T33n1717_p0857c02║又二。先重敘寂場為況。次展轉明久。初文
T33n1717_p0857c03║者除已入者及中間入者。盡是法華方便所
T33n1717_p0857c04║以光照他土至為頓開漸者。初他土者從又
T33n1717_p0857c05║睹諸佛下四行說頓也。從若人遭苦下三
T33n1717_p0857c06║行漸初也。即是鹿苑。從文殊師利我住於此
T33n1717_p0857c07║下三十二行半方等般若。此他土漸頓也。寂
T33n1717_p0857c08║場兼權頓後為一獨而施三漸。以一漸兼頓
T33n1717_p0857c09║取機不得。故至鹿苑及餘二味。次文殊下
T33n1717_p0857c10║正展轉明久於中又三。初正明。次文云下引
T33n1717_p0857c11║證。三當知下結。是則本跡兩文中施化。未入
T33n1717_p0857c12║實者並為今日法華弄引。故知菩薩本初發
T33n1717_p0857c13║心已後所化眾生。乃至成道已後經於如許
T33n1717_p0857c14║塵界劫數處處成熟今方入實。當知實道
T33n1717_p0857c15║何易可階。況復今世猶自未入。尚在未來
T33n1717_p0857c16║遠遠方得。豈非煩惱厚重根性難迴。不蒙
T33n1717_p0857c17║如來善巧之力何有入期。故睹斯妙旨應
T33n1717_p0857c18║勤思勤聽。重之重之。證結可知。次本來下。
T33n1717_p0857c19║明入實中又二。初明久遠入實。次明今世
T33n1717_p0857c20║入實。以今昔施化節節實益豈待今耶。今
T33n1717_p0857c21║世文云與本入者不異者事有本跡今古理
T33n1717_p0857c22║齊故。今入本入理無差別。三今經入中二。先
T33n1717_p0857c23║正明開。次若如下歎教斥偏。初文又五。先
T33n1717_p0857c24║豎約四味論開。次諸教下約諸味中諸教
T33n1717_p0857c25║橫開。三三藏下舉難況易。四文云下引證。
T33n1717_p0857c26║五此即下總結。初如文。次文中云諸教之中。
T33n1717_p0857c27║或五三二一味及全生者者。通指四味名
T33n1717_p0857c28║為諸教。且如方等般若初證二乘名為一
T33n1717_p0857c29║味。若鹿苑已證得彈斥益名為二味。得洮
T33n1717_p0858a01║汰益名為三味。若諸菩薩於前諸教能斷
T33n1717_p0858a02║見思名住二味。能斷無知。名住三味。能
T33n1717_p0858a03║伏無明名住四味。若住四味已成妙行
T33n1717_p0858a04║故此不論。全未伏通惑名為全生。華嚴鹿
T33n1717_p0858a05║苑應論顯密。思之可見。此約橫論不關
T33n1717_p0858a06║豎入。若豎入者鈍根菩薩及二乘人依次歷
T33n1717_p0858a07║教不論增減。三況可見不改本位即麤
T33n1717_p0858a08║成妙故云當門。引證中云七寶大車者各
T33n1717_p0858a09║稱本習而入圓乘。本習不同圓乘非一。五
T33n1717_p0858a10║結如文次歎斥中二。先總歎。次人不見下得
T33n1717_p0858a11║失。初又三。初約化儀。次佛意。三教旨。次得
T33n1717_p0858a12║失又二。先失次得。初文云輕慢不止舌爛口
T33n1717_p0858a13║中者。不了法華宗極之旨。謂記聲聞事相
T33n1717_p0858a14║而已不如華嚴般若融通無礙。如此說者
T33n1717_p0858a15║諫曉不止舌爛何疑。如彭城寺嵩法師云
T33n1717_p0858a16║佛智流動至無常時。舌爛口中猶不易志。
T33n1717_p0858a17║又如大經第五云。我今為諸聲聞諸弟子等
T33n1717_p0858a18║說毘伽羅論所謂如來常存不變。若有說
T33n1717_p0858a19║言如來無常云何是人舌不墮落。又云。若
T33n1717_p0858a20║有說言如來許畜奴婢僕使舌則卷縮。如
T33n1717_p0858a21║是乘戒兩門謗皆舌壞。故知若言事相者。
T33n1717_p0858a22║不見一代獨顯之妙不見般若付財之能。
T33n1717_p0858a23║般若融通與法華何異。二乘於昔自無悕
T33n1717_p0858a24║取。至今方云不求自得。已今當妙於茲固
T33n1717_p0858a25║迷。舌爛不止。猶為華報。謗法之罪苦流長
T33n1717_p0858a26║劫。具如止觀第四逆流十心中說。次若得
T33n1717_p0858a27║下。明得中又二。先正明得。次攝大乘下重
T33n1717_p0858a28║破教道初文又四。初約法以明得。次約三
T33n1717_p0858a29║世佛以明得。三舉涅槃以釋凝。四結勸。
T33n1717_p0858b01║初文者有一毫之善咸至菩提穿鑿權實
T33n1717_p0858b02║牢籠本跡。故云意氣博遠大小互入。故云
T33n1717_p0858b03║更相。越教相接故云間入。從淺至深故云
T33n1717_p0858b04║繡淡。取機顯祕故云精微。味味益遍故云
T33n1717_p0858b05║橫周。俱至法華故云豎窮。次二萬下。約佛
T33n1717_p0858b06║者應具如五佛章門。今略指燈明彌勒等
T33n1717_p0858b07║耳。承上曰仰。雖佛無優劣。我既施權同
T33n1717_p0858b08║彼顯實。高尚實理故云仰同。三釋疑者。疑
T33n1717_p0858b09║云。法華既已顯實涅槃何復施權。故即釋
T33n1717_p0858b10║之。釋言贖命重寶者。涅槃十四云。如人七
T33n1717_p0858b11║寶不出外用名之為藏。是人所以藏積此
T33n1717_p0858b12║寶為未來故。所謂穀貴賊來侵國值遇惡
T33n1717_p0858b13║王為用贖命。財難得時乃當出用。諸佛祕
T33n1717_p0858b14║藏亦復如是。為未來世諸惡比丘畜不淨
T33n1717_p0858b15║物。為四眾說如來畢竟入於涅槃。讀誦外
T33n1717_p0858b16║典不教佛經。如是等惡出現世時為滅
T33n1717_p0858b17║諸惡為說是經。是經若滅佛法則滅。今家引
T33n1717_p0858b18║意指大經部以為重寶。若消此文應有單
T33n1717_p0858b19║複兩義。所言複者。謂乘及戒。若言不許畜
T33n1717_p0858b20║八不淨。此是戒門事門。若說如來畢竟涅槃
T33n1717_p0858b21║及遮外典。此是乘門理門。以彼經部前後諸
T33n1717_p0858b22║文皆扶事說常。若末代中。諸惡比丘破戒
T33n1717_p0858b23║說於如來無常及讀誦外典則並無乘戒
T33n1717_p0858b24║失常住命。賴由此經扶律說常則乘戒具
T33n1717_p0858b25║足。故號此經為贖常住命之重寶也。所
T33n1717_p0858b26║言單者。唯約戒門。彼經扶律。律是贖常住
T33n1717_p0858b27║命之重寶也。所以法華明常已足。更說贖
T33n1717_p0858b28║命者。為護圓常鄭重殷勤。如人抵掌重叮
T33n1717_p0858b29║嚀耳。說文云。抵掌者側手擊也四結勸中
T33n1717_p0858c01║云觀此等者且如諸法實相。即云百界千
T33n1717_p0858c02║如心佛眾生三無差別。乃至本因為今弄引。
T33n1717_p0858c03║豈以劣見稱此經王。莫以人情局彼太虛
T33n1717_p0858c04║者。勿以世情偏取如來赴機之說局彼法
T33n1717_p0858c05║華博遠意氣太虛之量。次斥教道中二。初
T33n1717_p0858c06║舉論師謬謂。次今試下。明今家斥失。初云
T33n1717_p0858c07║攝大乘十勝相者。彼論始終秖明十種勝相
T33n1717_p0858c08║之義分為十品。論初云。菩薩欲顯大乘功
T33n1717_p0858c09║德依大乘教說如是言。諸佛世尊有勝相
T33n1717_p0858c10║義所說無等過於餘教。言勝相者有十。一
T33n1717_p0858c11║依止。二應知。三入應知。四因果。五入因果脩
T33n1717_p0858c12║差別。六於差別依於戒學。七於中依心學。
T33n1717_p0858c13║八於中依慧學。九學果寂滅。十智差別。論
T33n1717_p0858c14║文先列。次生起。釋初勝相。明第八識生十
T33n1717_p0858c15║二因緣義。言依止者。謂所依也。真諦所譯
T33n1717_p0858c16║則依菴摩羅。後代諸譯並依黎耶。如其各
T33n1717_p0858c17║計成自他性。一論二譯。尚生二計況諸部
T33n1717_p0858c18║耶。論師以黎耶依持破於地論。故云翻宗。
T33n1717_p0858c19║翻者改也。令地論宗破歸我攝宗。次明今
T33n1717_p0858c20║家斥中為八。初總。舉跡中十妙。次別。以初
T33n1717_p0858c21║妙比破。三四悉下以逗機比決。四彼直下
T33n1717_p0858c22║斥偏。五因緣下展轉比決。六當知下結歎。七
T33n1717_p0858c23║天竺下舉勝況劣。八思自下結。初如文。次
T33n1717_p0858c24║文者。且以跡中十妙之初境妙少分比彼十
T33n1717_p0858c25║勝相之初相全分。於少分中尚有所漏。四
T33n1717_p0858c26║句之中但得自他一句而已。故上斥云有所
T33n1717_p0858c27║漏也。況破則俱破立則俱立。不同彼論唯
T33n1717_p0858c28║計一句。故今文云不思議因緣。豈同論文黎
T33n1717_p0858c29║耶。摩羅自他因緣耶。文雖雙舉計必偏執
T33n1717_p0859a01║如新舊兩譯。亦如地論南北二道還成性
T33n1717_p0859a02║過各計不同。今不思議離四性計。豈同彼
T33n1717_p0859a03║論各計不同耶。三逗機中四悉俱立不同彼
T33n1717_p0859a04║論唯立一句。四斥偏中彼計一句為一道。
T33n1717_p0859a05║不見下舉今得顯彼失。四味增減為開合。
T33n1717_p0859a06║頓漸可知。由教行別故情智等不同。第五
T33n1717_p0859a07║意者境妙有六。其但得一少分故也。況復
T33n1717_p0859a08║餘耶六當知下結。鱗沓重積等者。十妙生起
T33n1717_p0859a09║如鱗。皆具諸法如沓。於一一妙若鱗若
T33n1717_p0859a10║沓。亦復如是。第七意中真丹義。如止觀第
T33n1717_p0859a11║二記。八結文可知。次明三諦中又二。初依
T33n1717_p0859a12║地教以立名義。次正開章解釋。初文中又
T33n1717_p0859a13║三。初依他經立名。次依今經例立。三問答
T33n1717_p0859a14║料簡。初二如文。三料簡中先問次答。答中三。
T33n1717_p0859a15║初舉勝鬘以例涅槃用斥來問。次重舉
T33n1717_p0859a16║楞伽以例餘經用酬來難。三結。初文二。先
T33n1717_p0859a17║總斥次釋。次例。三結可知。次正明三諦中
T33n1717_p0859a18║自三。初又二。先明去取即是來意次正釋
T33n1717_p0859a19║五文。初文中約別入通點非漏非無漏者。於
T33n1717_p0859a20║真諦中點示中道故云雙非當教論中既
T33n1717_p0859a21║異於空故有雙非也。一三三一如止觀者。
T33n1717_p0859a22║如第三卷顯體中及第七卷破橫豎中。判中
T33n1717_p0859a23║亦二約教約味開如文。六明一諦又為三。
T33n1717_p0859a24║初分別。次判。三開。初又二初法次譬。譬中但
T33n1717_p0859a25║通云轉不轉相對以明一諦。即一實諦是
T33n1717_p0859a26║不轉故也。所言如醉未吐見日月轉等者。第
T33n1717_p0859a27║二云。諸比丘白佛言。世尊。譬如醉人其心
T33n1717_p0859a28║眩亂視諸山川城郭宮殿日月星辰皆悉迴
T33n1717_p0859a29║轉。若有不脩苦無常想無我等想。不名為
T33n1717_p0859b01║聖。佛便迴此醉人之譬。反斥比丘云。汝向
T33n1717_p0859b02║所引醉人譬者。但知文字而不知義。何等
T33n1717_p0859b03║為義。如彼醉人。見上日月實非迴轉生
T33n1717_p0859b04║轉想。眾生亦爾。為諸煩惱無明所覆生顛
T33n1717_p0859b05║倒心我計無我等。當知比丘無明未吐謂
T33n1717_p0859b06║有二諦。本日如一諦轉日如世諦。此帶實
T33n1717_p0859b07║二諦也。若二乘人於轉日上復生轉想。故
T33n1717_p0859b08║二乘人以菩薩俗謂為真諦。故下文云。三
T33n1717_p0859b09║藏全是轉二即二乘二諦也。是故大經十二
T33n1717_p0859b10║七種二諦文末說一實諦。文殊難言。即是如
T33n1717_p0859b11║來虛空佛性無差別耶。此難意者。若唯一實
T33n1717_p0859b12║如來佛性應同虛空。佛言。有苦有諦有實。
T33n1717_p0859b13║三亦如是。如來非苦非諦是實虛空。佛性
T33n1717_p0859b14║亦復如是。是則唯一實諦。次判中亦先約教
T33n1717_p0859b15║次約味。文中亦且通以轉不轉。對辨麤妙。
T33n1717_p0859b16║若歷諸教教教如之。次三藏下約五味中
T33n1717_p0859b17║二。先正明。次借地持以顯一實。初文略無
T33n1717_p0859b18║華嚴教意者。合在下文云諸大乘即其意
T33n1717_p0859b19║也。不煩文故合在下耳。故知文意以證道
T33n1717_p0859b20║明中為不轉妙。教道亦屬帶轉故也。次借
T33n1717_p0859b21║地持中二。初借地持。次寄此文後。約行
T33n1717_p0859b22║人。破執初文二。初引文。次正明今意。初有
T33n1717_p0859b23║兩番意者。前文約行。次文約教。初言地持
T33n1717_p0859b24║明地相等者。地相謂地前迴向位中道觀雙
T33n1717_p0859b25║流地相現前。登地已去。明真實法稱為地
T33n1717_p0859b26║實。初地即是初住故也。次文言又教門等
T33n1717_p0859b27║者。依教道義。以四悉檀說登地法名為教
T33n1717_p0859b28║道。故知初地已上仍存教道。若說十地已證
T33n1717_p0859b29║之法即證道也。凡釋別義多用此意。具如
T33n1717_p0859c01║止觀第三記。次今意者。借於此文證權實
T33n1717_p0859c02║部。法華已前如地相教道。至法華經猶
T33n1717_p0859c03║如地實及以證道。說佛自證名為地實。約
T33n1717_p0859c04║佛自行故云證道。次寄此文後。約於行
T33n1717_p0859c05║人破執等者。破末代執者。諦雖是妙執
T33n1717_p0859c06║故成麤。破其執情不破所執。所執本妙
T33n1717_p0859c07║非關人情。開麤如文。無諦者。秖前諸諦理
T33n1717_p0859c08║不可說故名為無。若通論者。大小皆有無
T33n1717_p0859c09║諦。通即別故別乃成通。如婆沙云。佛經中
T33n1717_p0859c10║說一諦無諦。問有四諦義。云何但云一諦
T33n1717_p0859c11║等耶。尊者波奢。說一諦者苦諦無第二苦
T33n1717_p0859c12║乃至道諦無第二道復次一諦者。謂滅諦。
T33n1717_p0859c13║為破外道種種解脫故。復次一諦者。謂道
T33n1717_p0859c14║諦。能盡惡道苦故。又佛說二諦者。謂世諦
T33n1717_p0859c15║第一義諦。或云世諦謂苦集。第一義諦謂道
T33n1717_p0859c16║滅。前合四諦為二。正用此意。復有說者。世
T33n1717_p0859c17║諦謂苦集滅。第一義諦謂道諦。評者曰。四
T33n1717_p0859c18║諦亦是世諦。亦是第一義諦。如苦集是世
T33n1717_p0859c19║諦。苦空無常集因緣生是第一義滅是世諦
T33n1717_p0859c20║者。如佛說言如城園林。是第一義諦者盡
T33n1717_p0859c21║止妙離。道是世諦者。佛說道諦如筏如山如
T33n1717_p0859c22║梯如樓。是第一義諦者道如跡乘。若四諦盡
T33n1717_p0859c23║是第一義者。世諦說陰界入第一義諦亦說
T33n1717_p0859c24║陰界入。彼小乘中尚開合四諦為世諦第一
T33n1717_p0859c25║義等。況復大乘。於中先正明無諦。次問答
T33n1717_p0859c26║料簡。初文又二。初別約極理以明無諦。次
T33n1717_p0859c27║通約諸教以明無諦。前明一諦亦有通別
T33n1717_p0859c28║二義不同。故今亦爾。理無二極故同歸一
T33n1717_p0859c29║無。眾生緣異故復歷教。初中三。初正立無
T33n1717_p0860a01║諦。次一一下判麤妙。三不可說亦不可說下。
T33n1717_p0860a02║明絕待即是開麤。次文又二。初四教。次五
T33n1717_p0860a03║味。初文二。先列四教。次明判開。初四教如
T33n1717_p0860a04║文。次從前不可說去判。次若麤異妙下開。
T33n1717_p0860a05║準上下文例應在五味後開。今隨便各明
T33n1717_p0860a06║於理無失次約五味中。初判次從開麤如
T33n1717_p0860a07║前者例前四教開。次料簡中有三重問答。
T33n1717_p0860a08║初問者通約諸教為問。所言無諦者。秖應
T33n1717_p0860a09║如前歷教明實別約極理。理即一實如何
T33n1717_p0860a10║諸教並論無諦。答意者為破執理而生戲
T33n1717_p0860a11║論。是故云無。大小乘教既並有理。是故大
T33n1717_p0860a12║小俱論無諦。故引例云。滅本無惑緣滅生
T33n1717_p0860a13║惑。如三界利鈍一十九使。但破能執不破
T33n1717_p0860a14║所緣。今意亦爾。次問者小乘未得執成戲論。
T33n1717_p0860a15║是故須破。若實證得理仍是權。是故亦破。今
T33n1717_p0860a16║以此意例難於大。既得大小通論無諦亦
T33n1717_p0860a17║應大小得否俱破。答云不例者小乘得否俱
T33n1717_p0860a18║皆有惑。是故俱破。大乘不得有惑須破。得
T33n1717_p0860a19║即無惑得何須破。是故不例。次問意者
T33n1717_p0860a20║小乘是權破權名無。大乘是實實諦非無。
T33n1717_p0860a21║何故中道亦名無諦。答意者實如所問。於
T33n1717_p0860a22║實得者不須云無。今云無者為未得
T33n1717_p0860a23║者。次諸境開合者文中二。初明來意。次正
T33n1717_p0860a24║明開合六境依文次第。以後後境盡向上
T33n1717_p0860a25║合。十如居初是故先以因緣合如。四諦第
T33n1717_p0860a26║三。是故次以四諦合二。下去展轉以下合
T33n1717_p0860a27║上即為六章。初文言命者召也。起也。故以
T33n1717_p0860a28║初章名為命章。絕言稱歎者。文云。止舍利
T33n1717_p0860a29║弗不須復說。絕言歎已。次歎絕言之境即
T33n1717_p0860b01║十如也。故云諸法實相所謂諸法如是性相
T33n1717_p0860b02║體力等。今更說五境。云何同異者。前已說六
T33n1717_p0860b03║境。今以五境與十如義名異義同。餘下合
T33n1717_p0860b04║上意亦如是故更明之。於中有四。先正明
T33n1717_p0860b05║離合。次準前例立隨情等三。三問答釋疑。
T33n1717_p0860b06║四問答通經。以此經義通於諸境。不同他
T33n1717_p0860b07║人名義俱塞。般若種種名解脫法身亦爾。多
T33n1717_p0860b08║諸名字等具如止觀第三記。如此解者則使
T33n1717_p0860b09║一切佛教名異。義同無不通暢。若得此意
T33n1717_p0860b10║無礙自在。故有開合門來初文因緣合十如
T33n1717_p0860b11║者。若得前來十如總釋之意。相以據外等
T33n1717_p0860b12║來對銷因緣義同顯然可見。於中為二。先
T33n1717_p0860b13║開合意。次正開合又二。先正合。次略指。初又
T33n1717_p0860b14║二。前合思議兩番。次合不思議兩番。二文
T33n1717_p0860b15║各有總別兩對。初文者先對次結。對中先別
T33n1717_p0860b16║如文。次總對者因緣總而十如別故云總。總
T33n1717_p0860b17║以因緣合為三道。兩番合十如故云也。此
T33n1717_p0860b18║兩下結如文次後兩番者為二。初正對。次若
T33n1717_p0860b19║細下辨通別。初文先標次對對中先別。亦是
T33n1717_p0860b20║別。別以緣對如。次總者。亦總合以為三道。
T33n1717_p0860b21║三道即理性三德故云在內等。次文云四聖
T33n1717_p0860b22║節節有異者。如前釋中四教諸聖各各不同。
T33n1717_p0860b23║居在界外莫不皆有十二有支。如止觀攝
T33n1717_p0860b24║法中因緣逆順等各有其相。以前四聖同
T33n1717_p0860b25║為圓釋。如前釋中云無明轉即變為明等。
T33n1717_p0860b26║總釋中云三道即是性德三德。故云在內成
T33n1717_p0860b27║性。二乘菩薩應從次第何故合耶。且從久
T33n1717_p0860b28║遠種性邊說若從末說應須分四。次以四
T33n1717_p0860b29║諦合如緣者。若知苦集秖是緣生道滅。秖
T33n1717_p0860c01║是緣滅十如自分界內界外。各有生滅等何
T33n1717_p0860c02║俟更合。為不了者謂名義俱異故合令義
T33n1717_p0860c03║同。皆取器類大同總略而會。若更縷碎恐
T33n1717_p0860c04║煩雜故。如無量無作中云界外四聖涅槃
T33n1717_p0860c05║者。涅槃之名通大小故。且用言之。故云亦
T33n1717_p0860c06║是般若解脫亦是法身也。四諦合因緣者。
T33n1717_p0860c07║但知因緣有生無生等四諦。有世出世各
T33n1717_p0860c08║各合之文相最顯。次七重二諦合於如緣及
T33n1717_p0860c09║四諦者。若知俗諦秖是苦集真諦。秖是道滅
T33n1717_p0860c10║四種相入故成七種前之四諦既已與如緣
T33n1717_p0860c11║合則七二合三了了可見。亦為未了故重
T33n1717_p0860c12║合之。今亦不委細但通總而合。七中但是
T33n1717_p0860c13║屬界內俗即對界內二種苦集。屬界內真
T33n1717_p0860c14║即對界內道滅。復有一俗含於真俗故云
T33n1717_p0860c15║有邊無邊可對界內四諦。復有一真含於
T33n1717_p0860c16║真中故云空不空邊則分對兩處道滅。界
T33n1717_p0860c17║外苦集例此可思。乃至例於如緣可見。次
T33n1717_p0860c18║五三諦合上四文者。若得二諦三諦離合之
T33n1717_p0860c19║相。二諦既已合上三竟。即知三諦與上四
T33n1717_p0860c20║同亦無俟復合。亦為不了者耳。又復更欲
T33n1717_p0860c21║取器類同者通總而合故重合之。如合因
T33n1717_p0860c22║緣中文云今且用去即其相也。以五種真
T33n1717_p0860c23║是思議滅。亦是不思議生等。亦如五三合七
T33n1717_p0860c24║二中前四種不被合等。亦如二俗即是
T33n1717_p0860c25║五俗。二真即是五真。即分空不空邊空為
T33n1717_p0860c26║五真。不空為五中等。並是通總類例而合。故
T33n1717_p0860c27║重明之。次一實合五者。前釋一實有通有
T33n1717_p0860c28║別。今且從別故簡權取實。若依通者。應
T33n1717_p0860c29║云與四聖十如同。四十二緣滅同四。四諦
T33n1717_p0861a01║中滅同。七二諦與七真同。五三諦中與五
T33n1717_p0861a02║中同。言有同不同者。與圓中同不與別
T33n1717_p0861a03║中同也。不與但空真同也。次無諦中二。
T33n1717_p0861a04║先以無合六。次以無合無。初者前文列中
T33n1717_p0861a05║唯列六章釋中亦因一實便釋無諦。今於
T33n1717_p0861a06║開合亦對前六。名異義同。別對何妨。言與
T33n1717_p0861a07║十如同者。約究竟等邊得作此說。若相性
T33n1717_p0861a08║等非無別異。如六道相性未名無諦。四聖
T33n1717_p0861a09║但得通名無諦。若別指一實唯一無諦。然
T33n1717_p0861a10║諸界中莫不皆如故且通取故。次文云諸
T33n1717_p0861a11║無明滅諸不可說七真五中等也。次以無合
T33n1717_p0861a12║無又二。初合次結意。初文者。若無諦不無
T33n1717_p0861a13║無翻成有。故為破執立無合無。次明三
T33n1717_p0861a14║意。前文唯約七二諦辨。今以七二諦例餘
T33n1717_p0861a15║五境其相可識故不委論。三問答釋疑中。
T33n1717_p0861a16║先問境意。既開權顯實唯應一實。何故紛
T33n1717_p0861a17║葩六相不同。復相間入情智出沒。次答中二。
T33n1717_p0861a18║先總明諸紛葩之意次正約味明紛葩之
T33n1717_p0861a19║相。於中又二。先法次譬。初文又二。先釋次
T33n1717_p0861a20║結。初者。此並如來無謀之巧致使說境離
T33n1717_p0861a21║合殊途。鑒理之智奚嘗增減。然同體妙用不
T33n1717_p0861a22║動而運。故能逗物施設參差。照彼妙機理
T33n1717_p0861a23║藏平等不謀而感致益不空。故獲諸味。若
T33n1717_p0861a24║橫若豎若顯若密。雖種熟脫異。入祕藏不
T33n1717_p0861a25║殊。次結可知。譬中先譬次況四問答通經
T33n1717_p0861a26║者問可知。答中意者。此經文狹但略指而已。
T33n1717_p0861a27║以諸領付並在般若。是故此中指彼所付。
T33n1717_p0861a28║今略引當文十如。如文。十二緣中引譬喻
T33n1717_p0861a29║品者。虛妄即是無明故也。若已有無明必
T33n1717_p0861b01║有十一。方便品者。既不通昔教且約為佛
T33n1717_p0861b02║種緣故通該二義。次四諦中既有世間因
T33n1717_p0861b03║果必有出世能治。藥草中四俱無生故並云
T33n1717_p0861b04║空無上。道即道諦。如來滅即滅諦。且從證
T33n1717_p0861b05║道以攝教道。故與二義同也。一實諦者。即
T33n1717_p0861b06║以所助為名。無諦可見。
T33n1717_p0861b07║法華玄義釋籤卷第六