【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_p0861b08║
T33n1717_p0861b09║
T33n1717_p0861b10║法華玄義釋籤卷第七
T33n1717_p0861b11║
T33n1717_p0861b12║　　　　天台沙門湛然述
T33n1717_p0861b13║次明智妙為二。先明來意。次正釋。初文
T33n1717_p0861b14║可見。次正釋中自二。初意者文自為六。先
T33n1717_p0861b15║列六章。次依章解釋。初數中初六藏。次四
T33n1717_p0861b16║通。次三別。次三三佛。次四圓。三佛在果。彼
T33n1717_p0861b17║三果無人。故別於此列。圓果有人。故自居
T33n1717_p0861b18║因後。次類者例也。又二。先列次結。初文者說
T33n1717_p0861b19║其數意。何故以五停乃至十地等而各為一
T33n1717_p0861b20║數。故立此門。類例同故且各為一數。若一
T33n1717_p0861b21║一位別為一數。太成繁雜故且總云。三藏
T33n1717_p0861b22║菩薩亦應云四門遍學。但為出其當體義
T33n1717_p0861b23║異故。且從緣事理強弱為類。三佛應云
T33n1717_p0861b24║並是師位亦為從教辨三相異故從義各
T33n1717_p0861b25║明。三辨相中。若從數類誠為不多。類中多
T33n1717_p0861b26║相從相復更少多分別故使爾耳。初辨世
T33n1717_p0861b27║智相中云天竺至非想者。語智所依乃至
T33n1717_p0861b28║初禪今且從極。忠孝等略如止觀記。多識
T33n1717_p0861b29║於鳥獸草木之名者。莫過於爾雅。雖安塗
T33n1717_p0861c01║割所依但是世禪。獲根本定等者用通必依
T33n1717_p0861c02║色定故也。故停河等須依根本。停河在耳
T33n1717_p0861c03║等者。如大經三十五諸外道等來白波斯匿
T33n1717_p0861c04║王言。大王。不應輕懱如是大士。大王。是
T33n1717_p0861c05║月增減誰之所作。大海鹹味摩羅延山誰之
T33n1717_p0861c06║所作。豈非我等婆羅門耶。大王。不聞阿竭
T33n1717_p0861c07║多仙十二年中恒河之水停在耳中耶。瞿曇
T33n1717_p0861c08║仙人作大神變十二年中變作釋身。并令
T33n1717_p0861c09║釋身作羝羊身。作千女根在釋身上。耆兔
T33n1717_p0861c10║仙人一日之中飲大海水令大地乾耶。婆
T33n1717_p0861c11║藪仙人為自在天作三目耶。羅羅仙人變
T33n1717_p0861c12║迦毘羅城為鹵土耶。婆羅門中有如是等
T33n1717_p0861c13║大力諸仙現可撿挍。云何輕懱如是大仙。
T33n1717_p0861c14║亦如此土古人張揩能作霧。欒巴善吐雲。
T33n1717_p0861c15║葛洪陶淵明等。皆薄有術數。蓋小小耳。若
T33n1717_p0861c16║比西方天懸地殊。法是世間法等者定非無
T33n1717_p0861c17║漏不能斷惑故云不動常在三有故曰
T33n1717_p0861c18║不出。邪慧不能動惑出界故也。次五停四
T33n1717_p0861c19║念中。先五停。次四念。初五停中三。先釋名。
T33n1717_p0861c20║次觀能下明停心功能。三數息下。正明用
T33n1717_p0861c21║治。但列名對病而已。廣如止觀第十記。次
T33n1717_p0861c22║四念中亦略不列名。但舉數對位。至下照
T33n1717_p0861c23║中文相稍廣。於中又二。初明功能。次初翻
T33n1717_p0861c24║下。判位即以功能為其相狀。煖法已上四
T33n1717_p0861c25║善根者。盡依婆沙文相稍略。今略出論文。
T33n1717_p0861c26║於初煖中為五。初正釋煖義。次尊者下釋
T33n1717_p0861c27║煖在初。三於正法下明所緣諦。四從所有
T33n1717_p0861c28║下料簡釋疑。五煖有下明功能。初文者由智
T33n1717_p0861c29║觀故有煖生。次文可見。第三文中三。先釋
T33n1717_p0862a01║次料簡。三如佛下引證。須緣四諦。四料簡
T33n1717_p0862a02║中二。初簡法。次簡品類。初云所有布施盡
T33n1717_p0862a03║迴解脫等者。婆沙云。西方人作此論。今文
T33n1717_p0862a04║略。依彼問云。煖善根有何意趣為何所依
T33n1717_p0862a05║何因緣何法何果何報何善利。行幾行為緣
T33n1717_p0862a06║生為緣起。為聞慧為思慧為脩慧。為欲
T33n1717_p0862a07║色無色界。為有覺有觀乃至無覺無觀。為何
T33n1717_p0862a08║根相應。為一心為多心。為退為不退。乃至
T33n1717_p0862a09║世第一法亦如是問。今文闕問答字便出
T33n1717_p0862a10║答文。論答并如今文。乃至忍善根盡迴向解
T33n1717_p0862a11║脫是其意趣等。唯闕答何法文。應云是有
T33n1717_p0862a12║漏法。頂是煖家功用果。涅槃決定因是其利。
T33n1717_p0862a13║復有說者不斷善根是其利。又問煖法有
T33n1717_p0862a14║幾種答如文。又問有幾人從欲界至無所
T33n1717_p0862a15║有處答各有九品并一具縛人合有七十
T33n1717_p0862a16║三人。次料簡善根品類者。對下三善根以
T33n1717_p0862a17║為料簡。第二師文似四品意但在三。然越
T33n1717_p0862a18║次取者例前九品亦越次故。言但在三者。
T33n1717_p0862a19║下下下中秖是下。中上秖是中。上上秖是
T33n1717_p0862a20║上耳。煖頂於下三品中是下下下中雖有
T33n1717_p0862a21║二品但在於下。忍取中三品之上。世第一
T33n1717_p0862a22║取上三品之上。瞿沙說九品上能兼下。故頂
T33n1717_p0862a23║有六。忍有八。世第一近真故不可兼多故
T33n1717_p0862a24║唯上上。九品既以上兼下三品亦然。故煖有
T33n1717_p0862a25║一。乃至忍三。世第一亦唯一種。意亦如前。
T33n1717_p0862a26║五功能中言二捨者。言離界地謂自下
T33n1717_p0862a27║升上。退時謂失上退下。失得禪時故云
T33n1717_p0862a28║失時。次釋頂法為四初對上下三善根以
T33n1717_p0862a29║辨行相不同。次從復有下釋名。三云何下
T33n1717_p0862b01║釋頂法觀相。四從問何故下釋法名退。此
T33n1717_p0862b02║等諸文全同論文。論云。有云。欲善根有二
T33n1717_p0862b03║下是煖上是頂。色善根有二下是忍上是世
T33n1717_p0862b04║第一。評家云。不應作是說。應云盡是色界
T33n1717_p0862b05║法住定地法聖行法好。今依評家故云色
T33n1717_p0862b06║界。此等秖是判四善根以有動等之異對
T33n1717_p0862b07║四不同故也。動乃至退分二。不動乃至不
T33n1717_p0862b08║退分二。雖同在色界由善根深淺異故。致
T33n1717_p0862b09║使差降不同。動謂猶為外緣所動。住謂
T33n1717_p0862b10║久住煖頂。難謂煖頂有難。斷謂斷於善根。
T33n1717_p0862b11║退謂退為五逆等。不動等是後二善根準此
T33n1717_p0862b12║可知。次釋名中頂法望煖於動等並得頂
T33n1717_p0862b13║名。復有餘師應云下也。又前於動等名之
T33n1717_p0862b14║為住。復有餘師名不久住及或無難等。若
T33n1717_p0862b15║至忍不復名退。三明頂法觀中又二。先釋。
T33n1717_p0862b16║次料簡。初文先明能信之觀。次此信下明所
T33n1717_p0862b17║緣之境。次問下料簡。先問。次答。答中先標
T33n1717_p0862b18║二諦為勝。次清淨下所緣行相。初句總舉
T33n1717_p0862b19║二諦無過。次句略舉滅下二行。具足總合舉
T33n1717_p0862b20║其八行。能生下明生信意。若世尊下重釋信
T33n1717_p0862b21║意。以苦集不可信故。故信道滅。此煩惱下
T33n1717_p0862b22║總舉苦集行相不可生信。受化者下重舉
T33n1717_p0862b23║道滅是可信故。復有說者。應盡信四者由
T33n1717_p0862b24║知苦集故能信道滅。論問亦信諦何故但
T33n1717_p0862b25║說信寶耶者。由向對三寶以立四諦。是故
T33n1717_p0862b26║作此問也。論云。有說。彼摩納婆非不信苦
T33n1717_p0862b27║集諦但不信三寶。以不信故。佛為彼說。
T33n1717_p0862b28║即初文是。復有說者。隨行者悅適。即但隨已
T33n1717_p0862b29║下文是。四釋法名退中先問如文。答文者。
T33n1717_p0862c01║以行在頂則身中煩惱數起是念恐至忍
T33n1717_p0862c02║已無復生處。以激行者頂法觀門。是故文中
T33n1717_p0862c03║具有二意。一者為煩惱退故憂惱。二者恐
T33n1717_p0862c04║退失故。故復憂惱。若能下明不退兩緣。一
T33n1717_p0862c05║者外善友等。二者內正觀也。餘文可見。次
T33n1717_p0862c06║釋忍法者。今文總云三十二心者是。有本
T33n1717_p0862c07║云四十二心者誤。上下四諦各十六行故三
T33n1717_p0862c08║十二。今文從略但總相從緣一時論減。次
T33n1717_p0862c09║減一緣至二行一緣在。皆名中忍。至一行
T33n1717_p0862c10║一緣在方名上忍。言但作二心觀於一行
T33n1717_p0862c11║者。婆沙云。減至苦法忍後心得正決定。彼
T33n1717_p0862c12║四心同一行一緣。所謂增上忍。如似世第一
T33n1717_p0862c13║法中苦法忍苦法智二心同緣。今更依俱舍
T33n1717_p0862c14║略出之。論云。從此生煖法者。謂從總相念
T33n1717_p0862c15║住後成就已生煖法名。聖道如火能燒惑
T33n1717_p0862c16║薪。聖火前相故名為煖。已觀四諦脩十六
T33n1717_p0862c17║行名煖位也。此善根分位長故。能具觀四
T33n1717_p0862c18║諦及能具脩十六行觀無常苦空無我。乃至
T33n1717_p0862c19║道如行出。次辨頂位者。從此頂善根有下
T33n1717_p0862c20║中上至成滿時有善根名為頂。亦觀四
T33n1717_p0862c21║諦脩十六行同前煖位。煖頂二善俱名動
T33n1717_p0862c22║善可退動故。動善根中頂為最勝。如人頂
T33n1717_p0862c23║故名為頂法。忍位是進。煖位是退。此頂是進
T33n1717_p0862c24║退兩際。猶如山頂。故名為頂。頌云。如是二
T33n1717_p0862c25║善根皆初法後四者。煖頂二善初安足時皆
T33n1717_p0862c26║唯法念。後增進時則通四念。初安足者謂煖
T33n1717_p0862c27║八諦十六行相最初遊踐四聖諦跡名初安
T33n1717_p0862c28║足。謂見道中唯法念住。以煖頂位順見道
T33n1717_p0862c29║故。故初安足唯法念住。後增進位稍容預故。
T33n1717_p0863a01║故得通脩四念住位。忍唯法念住者。從頂
T33n1717_p0863a02║有善根生。名為法忍。忍可四諦最殊勝故。
T33n1717_p0863a03║又無退故名為忍法。忍初安足及後增進皆
T33n1717_p0863a04║法念住。近見道故。是故初後皆法念住頌
T33n1717_p0863a05║云下中忍同頂者。此善根有下中上。下中
T33n1717_p0863a06║二位同煖頂位。具觀四諦十六行。上忍唯觀
T33n1717_p0863a07║欲苦。頌云一行一剎那者。上忍唯苦下一行
T33n1717_p0863a08║一剎那名為上忍。下品具足觀十六諦。中品
T33n1717_p0863a09║減緣。所言緣者。上下八諦名之為緣。是所
T33n1717_p0863a10║緣故。各十六行故三十二名之為行。能緣行
T33n1717_p0863a11║故應知七周減緣。二十四周減行。謂四行
T33n1717_p0863a12║觀欲苦。乃至四行觀欲道。乃至三行觀上
T33n1717_p0863a13║界道。名一周減一行。如是一一諦下各有
T33n1717_p0863a14║三行。與緣名異。從行為名。故三八二十四
T33n1717_p0863a15║周減行。一一諦下各有一行與緣名同亦
T33n1717_p0863a16║與緣同減。從緣為名但名減緣。是則上界
T33n1717_p0863a17║四諦下界留苦唯減三緣。上四下三名為七
T33n1717_p0863a18║周。緣之與行皆從後減。故使欲界最後留
T33n1717_p0863a19║苦。都有三十一周減緣減行。後但有一行
T33n1717_p0863a20║二剎那心觀於欲苦名中忍滿。唯有一行
T33n1717_p0863a21║一剎那心觀於欲苦名上忍成就。此中忍
T33n1717_p0863a22║位未減道時雖減行相未減道故。故得具
T33n1717_p0863a23║觀四種諦也。頌云下中忍同頂者。約此說
T33n1717_p0863a24║也。若此中忍減道諦時但脩十二行。既減
T33n1717_p0863a25║彼道心無欣慕。故彼道下四行亦不起得。
T33n1717_p0863a26║由此道理。減滅諦時但脩八行。除滅道下
T33n1717_p0863a27║各四行故。減集諦時但脩四行。故於中忍
T33n1717_p0863a28║具脩十六。十二八四行相。於上忍中亦脩
T33n1717_p0863a29║四行。雖起一行一剎那心以觀苦故起能
T33n1717_p0863b01║得得脩彼苦下四行相故。問於上忍位減
T33n1717_p0863b02║彼三行。何故脩彼所減行耶。答雖減彼行
T33n1717_p0863b03║不減諦故欣慕心故。故得脩彼所減行相。
T33n1717_p0863b04║於中忍位脩所減行準望可知。於三十二
T33n1717_p0863b05║中留苦下一行者。擬入見道故須留也。
T33n1717_p0863b06║餘三十一如文次第漸漸除之。問苦下一
T33n1717_p0863b07║行為留何行答入見道有二種行者。一者
T33n1717_p0863b08║利是見行。見行有二種。若著我者留無我
T33n1717_p0863b09║行。若著我所即留空行。二者鈍是愛行。愛
T33n1717_p0863b10║行亦二。一者慢多。留無常行。二者懈怠多
T33n1717_p0863b11║留於苦行。頌云世第一亦然者。從上忍無
T33n1717_p0863b12║間生第一。唯緣苦下一行一剎那心同前上
T33n1717_p0863b13║忍。故云亦然。此是有漏故名世間。於中最
T33n1717_p0863b14║勝故云第一。有同類因引見道生故云最
T33n1717_p0863b15║勝。皆慧為體皆五陰性定共戒名為色陰。餘
T33n1717_p0863b16║四陰可知。言苦法忍者。十六剎那從苦諦
T33n1717_p0863b17║起一忍一智。如其次第至道諦時初生一
T33n1717_p0863b18║忍名十五心。次生一智名十六心滿即初
T33n1717_p0863b19║果也。於中三。先法。次譬。三料簡。初文如向。
T33n1717_p0863b20║次譬。譬中先譬次合。譬中云如人欲從己國
T33n1717_p0863b21║等者。三界為己國。涅槃為他國。何以故。三
T33n1717_p0863b22║界久住為己。涅槃方適為他。十六觀法為
T33n1717_p0863b23║多財產。一行獨往故云不能持去。中忍如錢。
T33n1717_p0863b24║上忍如金。世第一法如多價寶。以一行一
T33n1717_p0863b25║剎那入真無漏猶如持去。三問下料簡。先
T33n1717_p0863b26║問。次答。次世第一法者下歎第一義先立
T33n1717_p0863b27║全勝。次亦分下分別不同得名處別。先立
T33n1717_p0863b28║二門。次釋。釋中先釋分。次釋都。初文云見
T33n1717_p0863b29║諦不相離者。第十六心為見諦。餘十五心
T33n1717_p0863c01║為眷屬無間續起故云不離。是斷惑位故慧
T33n1717_p0863c02║力偏多。從見諦後至第三果熏禪成就生
T33n1717_p0863c03║五淨居。此之五天純聖所居。故云不與凡夫
T33n1717_p0863c04║同生一處。至第四果得盡智時。永斷界內
T33n1717_p0863c05║思惑垢障。如是後果並由見諦之功故見諦
T33n1717_p0863c06║最勝。次三三昧去舉況釋也。如世第一心得
T33n1717_p0863c07║三三昧厭離一切。於無漏法心尚不取故
T33n1717_p0863c08║云惡賤何況有漏不應都勝者結上世第一
T33n1717_p0863c09║也。言分勝者不能都勝見諦之法。但分勝
T33n1717_p0863c10║彼煖頂等法。故世第一亦名分勝。除入者勝
T33n1717_p0863c11║處也。又云都勝者從功能為名。此世第一
T33n1717_p0863c12║非但勝於煖頂等法。亦勝見諦等法。等者
T33n1717_p0863c13║等取脩道智行等法。乃至羅漢能開之功在
T33n1717_p0863c14║世第一故曰都勝。故從或言下釋都勝據
T33n1717_p0863c15║功用力強非所證亦勝。問前諸位義有差別
T33n1717_p0863c16║耶者。前已最勝得妙果等名通釋世第一
T33n1717_p0863c17║法。今欲分別故先問起答如文。此不淨安
T33n1717_p0863c18║般等並在世第一前故世第一於彼為勝為
T33n1717_p0863c19║最等。依地亦然。次從又依未至為最去料
T33n1717_p0863c20║簡依地。從未至至四禪為六地。妙音師說
T33n1717_p0863c21║或七加欲界。依欲界身天六人三除北洲。
T33n1717_p0863c22║前三善根三洲死生六天亦續生故。第四善
T33n1717_p0863c23║根天亦初起唯女男身非餘扇搋。頌云。聖由
T33n1717_p0863c24║失地捨。異生由命終。煖必至涅槃。頂終不
T33n1717_p0863c25║斷善忍不墮惡道。第一入離生。委釋如論
T33n1717_p0863c26║次明初果八忍八智者。每一諦下各一法
T33n1717_p0863c27║忍一法智一比忍一比智故。四諦下八忍八
T33n1717_p0863c28║智。此是無漏一十六心斷四諦下見盡也。次
T33n1717_p0863c29║明三果者。慮謂思慮。重思惟前所得真諦
T33n1717_p0864a01║無漏之理。或四諦中隨思一諦。或唯思滅諦
T33n1717_p0864a02║斷三界諸品不同得後三果。六品九品三界
T33n1717_p0864a03║都盡等。九地中一一皆有九品思惑一一品
T33n1717_p0864a04║皆用一無礙一解脫從一地說餘地例然故
T33n1717_p0864a05║但云九。次支佛以苦集為總。十二因緣為
T33n1717_p0864a06║別。若逆若順具如止觀第二記。及前四果廣
T33n1717_p0864a07║如俱舍賢聖品。次三祇菩薩具如止觀第三
T33n1717_p0864a08║記。次通教聲聞緣覺於一門總相等者。總
T33n1717_p0864a09║謂但作苦集觀耳。別謂觀苦七支觀集五
T33n1717_p0864a10║支。以自行故但依一門。菩薩為他故於四
T33n1717_p0864a11║門。然七地前約自行邊亦但一門。入假方便
T33n1717_p0864a12║亦須遍習。三藏佛言一時用八忍八智等
T33n1717_p0864a13║者。具如止觀第三記料簡同異。通佛但言
T33n1717_p0864a14║斷習者。以菩薩時留習潤生故。至菩提樹
T33n1717_p0864a15║下但斷殘習。別佛又二。先正釋。次或言下
T33n1717_p0864a16║釋疑。或有疑云等覺已斷一品此義不然
T33n1717_p0864a17║依文釋定始從初地終至妙覺皆惑斷入
T33n1717_p0864a18║位。故斷一品入初地。斷最後品入妙覺。
T33n1717_p0864a19║圓位具如止觀第七文中及位妙中並加修
T33n1717_p0864a20║五悔等。為入品之前智。次明智照境者為
T33n1717_p0864a21║三。先敘意。次料簡。三正釋。初文破性計成
T33n1717_p0864a22║不思議又二。先明破計。次明立法初文先
T33n1717_p0864a23║立性計次略不出破但注云云。初文四句
T33n1717_p0864a24║墮性者。如止觀第三及淨名玄等說。若離
T33n1717_p0864a25║性過皆不可說故云如別記次明為他隨
T33n1717_p0864a26║機遍立四悉因緣可作四說。如止觀第五
T33n1717_p0864a27║記。次料簡中先問中智能照境如常所論。
T33n1717_p0864a28║境亦能照智不者為顯不可思議故有此
T33n1717_p0864a29║問。次答中三。先正答。次引證。三舉譬。初文
T33n1717_p0864b01║者。還依不思議答故能相照。何者。智既是
T33n1717_p0864b02║心。境亦足心。既俱是心俱是法界心心相照
T33n1717_p0864b03║有何不可。故引仁王證成相照。智處是境。
T33n1717_p0864b04║當知境智俱名般若。故得說境及境照俱
T33n1717_p0864b05║名實相。次譬中。鏡面如文。地生芽如境
T33n1717_p0864b06║生智。芽生地如智照境。此譬猶分未是
T33n1717_p0864b07║境智體一而展轉相照相發故說不可盡。恐
T33n1717_p0864b08║妨後義是故且置。次正明智照境中。取向
T33n1717_p0864b09║類智照前諸境。前智類中三藏有七通教有
T33n1717_p0864b10║五別圓各四。文云七智照二乘十如者。三藏
T33n1717_p0864b11║四。謂一五停四念。二四善根三四果。四支
T33n1717_p0864b12║佛。通教三。謂聲聞支佛入空菩薩。藏通菩薩
T33n1717_p0864b13║及別教四十心智皆云兩屬者。上求未極仍
T33n1717_p0864b14║屬菩薩。十地亦言兩屬者。約教證道以分
T33n1717_p0864b15║二義。又此二義謂次不次。又此二義復有上
T33n1717_p0864b16║求下化二義。總略如此細[打-丁+束](云云)者。[打-丁+束]字音
T33n1717_p0864b17║數。謂莊[打-丁+束]也。今謂安置。對當如莊[打-丁+束]也。如
T33n1717_p0864b18║五停去大分有七。委細而言如五停自緣
T33n1717_p0864b19║五境不同。如治貪欲但緣六道中可愛十
T33n1717_p0864b20║如。治瞋恚但緣六道中可憎十如。餘三例
T33n1717_p0864b21║說。四念但緣自身心陰六道無常。從煖頂
T33n1717_p0864b22║去至世第一或遍上下或捨上緣下。四
T33n1717_p0864b23║果但緣聲聞法界。緣覺但緣支佛法界。亦應
T33n1717_p0864b24║分四果所照不同。支佛又分別聞法不聞法
T33n1717_p0864b25║等。餘例可知。如是七智皆求拙度。故云總
T33n1717_p0864b26║略。六度細作例此可知。次照因緣四諦中。
T33n1717_p0864b27║但以當教智照當教諦文相最顯。次照七
T33n1717_p0864b28║二諦中云八智照顯中者。且以別四照別。
T33n1717_p0864b29║圓四照圓。若論相入應以通真照通真及
T33n1717_p0864c01║圓別兩真。別俗照圓真。若接通教必須聖
T33n1717_p0864c02║位。若接別者但接賢位。賢位屬教故云
T33n1717_p0864c03║也。故云可以意得。次照五三諦中。言前七
T33n1717_p0864c04║智照無中之二諦者。前三藏二諦既無中道
T33n1717_p0864c05║不成三諦。今以二十智照於三諦不可
T33n1717_p0864c06║棄七而全不論故便列之。通雖無中以含
T33n1717_p0864c07║中故則或二或三。亦且從二為第二句故
T33n1717_p0864c08║云屬真。次以八智照顯中者。通約當教始終
T33n1717_p0864c09║言之故云假中。若論二接應言通真照別
T33n1717_p0864c10║中通真照圓中別俗照圓中。各對本智及
T33n1717_p0864c11║以本境合成三諦。此中便對中論四句結
T33n1717_p0864c12║成故云即空等。次明照一實者。此亦置別
T33n1717_p0864c13║從通。非但通於四悉亦乃通四四諦故云
T33n1717_p0864c14║生滅等。先列四實。次對四教。言前後諸實
T33n1717_p0864c15║(云云)者。文但分別四實不同。應更分判諸實
T33n1717_p0864c16║麤妙及開權等次明照無諦者。先通序意。
T33n1717_p0864c17║次正明照境。初文者亦且置別存通如前
T33n1717_p0864c18║說(云云)次前無諦下判。次若就下開上諸智。
T33n1717_p0864c19║通論開者非不須悟。此明無諦故斥通
T33n1717_p0864c20║無以從別無。別又約證者防語見故。故須
T33n1717_p0864c21║言悟。無名近證故須言之。乃至以此一無
T33n1717_p0864c22║遍開前來一切諸智同入此無共成實智。
T33n1717_p0864c23║即是今經之正意也。當知二十並是空拳。雖
T33n1717_p0864c24║復空拳漸誘方便皆不唐捐。況復開時即權
T33n1717_p0864c25║而實。今從勝說故曰雙非。故權即是非權非
T33n1717_p0864c26║實。五明判者為二。先判。次結。初又三。初約
T33n1717_p0864c27║智以判。次約知見四句以判。三約五眼。初
T33n1717_p0864c28║文又二。初一往略判。次解釋。釋又二。先明
T33n1717_p0864c29║十二為麤。次別教下明後八為妙。於中為
T33n1717_p0865a01║二初通明八妙。次又別下料簡。初又三。初正
T33n1717_p0865a02║明別妙。次常途下破古。三今明下顯正。言
T33n1717_p0865a03║今明十信至八番為妙者。且約知中勝三
T33n1717_p0865a04║藏佛。一往望前八番俱妙。猶帶教道故須
T33n1717_p0865a05║更簡。簡中又二。先對簡。次雙釋。初云別教
T33n1717_p0865a06║四番三麤一妙。今依地人以存教道十地
T33n1717_p0865a07║猶麤何況十信。若且從登地而為證道故二
T33n1717_p0865a08║麤一妙。妙覺果頭本是實人是故為妙。又
T33n1717_p0865a09║亦可妙覺是權故為麤。十地是實故為妙。
T33n1717_p0865a10║故云中道乃是果頭能顯。次釋又二。先釋別
T33n1717_p0865a11║次釋圓。先釋別中又三。初正判別三麤一妙。
T33n1717_p0865a12║次類下舉藏通以例別圓三今別下顯別
T33n1717_p0865a13║例成。初文言初心學者等者。謂仰信中理。
T33n1717_p0865a14║登地見中而證。是妙。如藕絲懸山者。大經十
T33n1717_p0865a15║六云。若有人能以藕中絲懸須彌山可思
T33n1717_p0865a16║議不。不也世尊。佛言。菩薩能以一念稱量
T33n1717_p0865a17║生死則不可思議。今明圓理難曉但仰信
T33n1717_p0865a18║而已。借彼況喻如人聞說藕絲懸山但信
T33n1717_p0865a19║而已。如聞生死有不思議理而但仰信。不
T33n1717_p0865a20║能一心即如求藏故非圓意。餘如文。次約
T33n1717_p0865a21║知見判者又二。初列四句。次釋釋中先約
T33n1717_p0865a22║四教明知見。次以佛智攝之。初文又二。先
T33n1717_p0865a23║略列三藏及圓。次正釋。釋中藏圓如文。通
T33n1717_p0865a24║教亦以博地凡夫為不知不見。乾慧性地
T33n1717_p0865a25║為知而不見。發習者為見而非知。見地已
T33n1717_p0865a26║去亦知亦見。別教不知不見同前凡夫。地
T33n1717_p0865a27║前知而非見。發習者見而非知。登地已去
T33n1717_p0865a28║亦知亦見。次以佛智攝之者又四。初略舉
T33n1717_p0865a29║次如經下引經解釋三方便下歎。四如此下
T33n1717_p0865b01║結歸。初文者諸境本是如來一體權實。為眾
T33n1717_p0865b02║生故隨機且分。今更從本說故云究而言
T33n1717_p0865b03║之。次引經釋中。既言方便是故屬權。既云
T33n1717_p0865b04║具足故非異體。既云深遠故屬實也。復云
T33n1717_p0865b05║廣大是即權故。方便下。歎意者又三。初正
T33n1717_p0865b06║歎言具足等者。具足之權即實而論權。廣
T33n1717_p0865b07║大之實即權而論實。次境淵下結歎。實境淵
T33n1717_p0865b08║深故豎極。權境無邊故橫遍。橫豎之水難量
T33n1717_p0865b09║故智不可測也。三唯佛下舉果智以歎。四
T33n1717_p0865b10║結歸中二。初結歸眼智。次判。初文三。初明
T33n1717_p0865b11║眼智。次一切種智下明眼智所知所見。三此
T33n1717_p0865b12║知下明相即。三約五眼者。前明來意者前
T33n1717_p0865b13║已明智知。次以知見四句分別以顯於眼。
T33n1717_p0865b14║眼秖是見。智秖是知。故云為未了者。釋中
T33n1717_p0865b15║為三。初正明五眼。次約教三總結。先五眼
T33n1717_p0865b16║具如止觀第三記。今肉眼中言開閉者。不
T33n1717_p0865b17║了因緣麤色等為閉。若了為開天眼中云
T33n1717_p0865b18║願智力者。願智謂超越三昧。超越三昧如
T33n1717_p0865b19║止觀第九記。身子僻教如止觀第五記。滿
T33n1717_p0865b20║願穢器者。滿願此音。富樓那彼稱。如淨名中
T33n1717_p0865b21║云。無以穢食置於寶器。無以日光等彼
T33n1717_p0865b22║螢火等。破障通無知者。通謂神通。塵沙無
T33n1717_p0865b23║知障於化道。今破此惑。故云破障通無知
T33n1717_p0865b24║二乘等不知具如方便品。疏云。信力謂五
T33n1717_p0865b25║品。堅固謂六根。此即除知以顯不知。約教
T33n1717_p0865b26║及結可知六明開中二。先約智開。次約眼
T33n1717_p0865b27║開。若知見不異眼智故不須約之論開。
T33n1717_p0865b28║亦為未了者重為開之。先約智中又二。先
T33n1717_p0865b29║總明所開。一十六番須開。次何者下釋又
T33n1717_p0865c01║二。先釋。次結。初又二。初開藏通十二番。次
T33n1717_p0865c02║開別教四番。初又二。初明開世智。次開十
T33n1717_p0865c03║一智。初又二。初明世智。次略結位。次又二。
T33n1717_p0865c04║初若五停下略開十一。次須一一將十二番
T33n1717_p0865c05║智來等者略明格位。故此藏七通五隨智高
T33n1717_p0865c06║下按位進入。當體即按位。進入即不定。次別
T33n1717_p0865c07║教。如文。次總判結名。可知。次約五眼者。
T33n1717_p0865c08║初明開。次料簡。初文二。先總開。次別開。別
T33n1717_p0865c09║開又二。先開。次結。初文中初肉眼又三。初正
T33n1717_p0865c10║開。次學大乘下引證。三即是下結。次天眼中
T33n1717_p0865c11║二。先引經明開。次結初文奪那律所見非
T33n1717_p0865c12║真。即指世尊不二相見為真天眼。那律但
T33n1717_p0865c13║得彈斥之益不名為開。正令梵王所得天
T33n1717_p0865c14║眼即彼有相為不二相故名為開。次決慧
T33n1717_p0865c15║眼中。開麤慧眼成妙慧眼故云願得如世
T33n1717_p0865c16║尊等也。決法眼中云邊際智滿者。決別地
T33n1717_p0865c17║前法眼來至等覺入重玄門不思議眼。故
T33n1717_p0865c18║下第五卷釋圓位中云。觀達無始無明源底
T33n1717_p0865c19║邊際智滿名為等覺。即成圓門遍應法界
T33n1717_p0865c20║名入重玄。不同別教教道重玄。居妙覺邊
T33n1717_p0865c21║名邊際智滿。亦可以佛不可思議用為邊際
T33n1717_p0865c22║智以為法眼。次佛眼中不復別論但云四
T33n1717_p0865c23║眼融入以釋佛眼相也。五眼下結可知。次
T33n1717_p0865c24║料簡中問佛眼至為妙者。問前開肉眼中
T33n1717_p0865c25║引法華經六根清淨文也。迦陵頻伽如止觀
T33n1717_p0865c26║第一記。言若開者謂若進入論開或入分
T33n1717_p0865c27║證等也。次對境明智中自二。先標列。次釋。
T33n1717_p0865c28║釋初文先略明十如意。次對六境。前單明
T33n1717_p0865c29║智若不對境後人將何為妙觀所託。問前
T33n1717_p0866a01║明智中已云照境即是對境明智已竟何
T33n1717_p0866a02║煩復立此中一門。答前言照者或對或互通
T33n1717_p0866a03║總而說。但云生滅智照生滅境。故脩觀者未
T33n1717_p0866a04║可措心。故今一一明其行相。初明十如如
T33n1717_p0866a05║文。次因緣智中。先引經。次釋相。初引經
T33n1717_p0866a06║云下中上上上者。大經二十五云。觀十二
T33n1717_p0866a07║因緣凡有四種。謂下中上上上。下智觀故
T33n1717_p0866a08║不見佛性。以不見故得聲聞菩提。中智觀
T33n1717_p0866a09║者不見佛性。以不見故得緣覺菩提。上智
T33n1717_p0866a10║觀者見不了了。不了了故住十住地。上上
T33n1717_p0866a11║智觀故見則了了得阿耨菩提。以是義故。
T33n1717_p0866a12║十二因緣名為佛性。佛性者第一義空。第一
T33n1717_p0866a13║義空名為中道。中道名佛。佛名涅槃。今文
T33n1717_p0866a14║鎖釋從彼得名。人不見之秖謂因緣為緣
T33n1717_p0866a15║覺觀法。又婆沙亦云。無明緣行三種不同。若
T33n1717_p0866a16║上智觀於緣相得佛菩提。若中智觀於緣
T33n1717_p0866a17║相得緣覺菩提。若下智觀於緣相得聲聞
T33n1717_p0866a18║菩提。以緣有體故轉下作中轉中作上。故
T33n1717_p0866a19║知論文雖有三品但成下智。又準阿含觀
T33n1717_p0866a20║十二因緣有逆有順。從無明至老死名
T33n1717_p0866a21║順從老死至無明為逆。生滅皆然。自為
T33n1717_p0866a22║藏教中乘觀因緣法。大經文通。又欲順四
T33n1717_p0866a23║諦觀故並初觀受由觸等。以現五果受居
T33n1717_p0866a24║初故也。次何者下釋又二。先總明今意。次
T33n1717_p0866a25║歷教解釋。初文又二。先敘大意。次得名所
T33n1717_p0866a26║以。若通而言之教教各有上中下人具如
T33n1717_p0866a27║婆沙文意。今從別對故從下以標下等。於
T33n1717_p0866a28║中二。先各明。次以四教下結歎。初文自為
T33n1717_p0866a29║四別。次歷教中二。先釋。次明判開。初文自
T33n1717_p0866b01║為四別。如諸觀法皆從受起者。若支佛人
T33n1717_p0866b02║自起觀者應如阿含生滅各有逆順觀境。但
T33n1717_p0866b03║作此觀自滅諸惑。今大小偏圓共為觀法。
T33n1717_p0866b04║況因緣四諦名異義同。四諦觀苦為初門。故
T33n1717_p0866b05║今觀因緣亦初起苦道。如四四諦苦並居
T33n1717_p0866b06║初。故四觀緣咸從受起。知苦斷集次第不
T33n1717_p0866b07║殊。用智見異理須分此四也。初觀生滅
T33n1717_p0866b08║中又四。初推受以至無明。次推無明以感
T33n1717_p0866b09║現報。三觀此下用觀。四則是下結名。初二
T33n1717_p0866b10║文者。推現苦本為知其苦本。復推苦本
T33n1717_p0866b11║至現苦者。為知苦本所造不同。輪迴升沈
T33n1717_p0866b12║不出三有故須起觀。起觀中二。先觀生。
T33n1717_p0866b13║次觀滅。初觀生中二。先通觀輪迴。次束成
T33n1717_p0866b14║因果。以知過現因果故了未現不停。次
T33n1717_p0866b15║觀滅中二。先明子滅。次無子下果滅。初文
T33n1717_p0866b16║三。法譬結。言癡惑本者。癡惑是生死之本
T33n1717_p0866b17║故名癡本。問凡觀因緣。推因者為識現因
T33n1717_p0866b18║能招來果。但斷現因以息來果。何須復言
T33n1717_p0866b19║無明滅則名色滅等耶答不然。正由能知
T33n1717_p0866b20║往因無常故。往因滅方能了現果無常。故
T33n1717_p0866b21║破壞現果。以破壞現果故不造現因方乃
T33n1717_p0866b22║不招未來世果。乃至逆滅尋之可知。譬中
T33n1717_p0866b23║然如因煙如果。結可知。次果滅者又二。釋
T33n1717_p0866b24║結。釋者。智是習果。身是報果。為欲灰身應
T33n1717_p0866b25║須滅智。由果縛在智亦不滅。是故相從二
T33n1717_p0866b26║果俱滅。起觀如道二滅如滅。此約小教方
T33n1717_p0866b27║便言滅。大乘不然。次中智者為三。初推
T33n1717_p0866b28║因果。次起觀。三結。初文甚略。云觀受由觸
T33n1717_p0866b29║乃至無明。餘如三藏中說。次起觀中二。先
T33n1717_p0866c01║生。次滅。初生中三。先觀往因能招現果如
T33n1717_p0866c02║幻。次今達下觀現因能招來果如幻。總束
T33n1717_p0866c03║前文故云三世。三有智下引人例法。次無
T33n1717_p0866c04║明下觀滅即子果滅也。三結如文。上根觀
T33n1717_p0866c05║中。既云派出不云理。是故知是別。於中
T33n1717_p0866c06║又二。謂釋結。釋中又三。初明觀境。次觀。此
T33n1717_p0866c07║下正明用觀。三知因。此下觀成。初文又二。
T33n1717_p0866c08║初總舉。次無明下明派出三道。次文又二。
T33n1717_p0866c09║先釋。次諸行下總結。第三又二。初明十行觀
T33n1717_p0866c10║成。次如是下明十地觀成。初如文。次文又
T33n1717_p0866c11║三。先明能障。次無明下明障破德成。三自
T33n1717_p0866c12║既下觀成利他。初如文。次文又二。即約因
T33n1717_p0866c13║緣開為兩番三道也。次上上智觀中束為
T33n1717_p0866c14║三德故知異別。亦初推因果。次起觀。三結。
T33n1717_p0866c15║初如文。次起觀中體性既即無復生滅。於中
T33n1717_p0866c16║又三。標釋結成。初如文。次釋中三德各一法
T33n1717_p0866c17║一譬。三譬相狀各約其位。結成中二。先略結
T33n1717_p0866c18║成。次何者下結。涅槃從果故名果成。真因
T33n1717_p0866c19║道場故名為因。當知四觀皆觀三世十二因
T33n1717_p0866c20║緣。能觀智別故使四殊。次判開亦應約四
T33n1717_p0866c21║教五味。但文略無。於中又二先略述判開。
T33n1717_p0866c22║次又四下明判所以。由境轉故方得名妙。
T33n1717_p0866c23║此約悟論妙。所以四人用觀皆從受起。故
T33n1717_p0866c24║知四人初觀皆以生滅因緣為境。用觀方
T33n1717_p0866c25║法則有四別。此生滅境隨妙智轉方成妙
T33n1717_p0866c26║境。境若不轉智亦不轉。故知雖用妙智境
T33n1717_p0866c27║仍生滅。故云不轉則麤。又何但妙悟須轉。
T33n1717_p0866c28║前之三教亦須待轉方受教名。如不見三
T33n1717_p0866c29║世生滅亦不成三藏之境餘例可知。是故
T33n1717_p0867a01║深須了此境智。若得此意下去諸智準此
T33n1717_p0867a02║可知。仍是待絕之意者。若不轉麤成妙故
T33n1717_p0867a03║成相待意也。若即麤成妙方成絕待意也。
T33n1717_p0867a04║次明四諦者。若了所照名異義同。則能照
T33n1717_p0867a05║智準例可見無俟更說。亦為未了故重說
T33n1717_p0867a06║耳。於中亦先釋。次判開。初又二。先引文立
T33n1717_p0867a07║意。次又云下。正釋。初文三。先正引經文。次
T33n1717_p0867a08║若依下束判經文。三今若下明判所以。初如
T33n1717_p0867a09║文。次文者。涅槃十二明上智中智。經意但
T33n1717_p0867a10║以三藏二乘對別菩薩。今文義立束前兩
T33n1717_p0867a11║教為中智束後兩教為上智。已下所引並
T33n1717_p0867a12║是聖行品文。第三文者為三。先立根對理。
T33n1717_p0867a13║次列。三指廣。次正釋。文自為四。初三藏又
T33n1717_p0867a14║三。先重引經文。次釋三結。次通亦三。引釋
T33n1717_p0867a15║結。別教亦三。引釋結。釋中又三。先重對前
T33n1717_p0867a16║辨。次分別下正明今意。三既稱下辨異示
T33n1717_p0867a17║相圓教為二。先釋。次例。初又四。先引次非
T33n1717_p0867a18║苦下釋。三又云下引證。四如此下結。初如文。
T33n1717_p0867a19║次釋中但釋一非苦餘三例知。三引證中。既
T33n1717_p0867a20║云如來非苦等故義同也。初並從苦立者。
T33n1717_p0867a21║由苦故集由集故道滅。故以苦為本。故云
T33n1717_p0867a22║有苦有苦因等。以四諦互指立四諦名。初以
T33n1717_p0867a23║三望苦得四諦名。故有苦等四諦之別。次
T33n1717_p0867a24║例者。既可以苦為本。亦可以三準集望
T33n1717_p0867a25║道滅等以為四也。如云由集故苦由集
T33n1717_p0867a26║故道滅等餘二準知。餘二亦然。如此互指乃
T33n1717_p0867a27║成藏通別等三教之義。今以圓望之故云
T33n1717_p0867a28║如來非此四四十六。一一教中皆具十六。但
T33n1717_p0867a29║隨教相義理不同。次判開中。亦名待絕。初
T33n1717_p0867b01║文言皆麤者指前三教未會為語耳。即相
T33n1717_p0867b02║待妙。次言若諦圓智亦隨圓者絕待意也。此
T33n1717_p0867b03║與前十二緣文末。境智相望轉文同也。次
T33n1717_p0867b04║對七二諦明智者為二。先例境略列。次正
T33n1717_p0867b05║釋。初文又三。初總標意。次上真俗下例上
T33n1717_p0867b06║開為七。三內外下列列中三。初略列。次廣
T33n1717_p0867b07║列。三列三意。次廣釋中為四。初正釋。次例
T33n1717_p0867b08║諸境。三問答料簡。四夫二諦下斥舊明今
T33n1717_p0867b09║經破立之意。初釋中文三。釋判開。初文自為
T33n1717_p0867b10║七。初對實有明二智者為二。初正釋。次
T33n1717_p0867b11║依教重分別。初文又二。初立二智。次說此
T33n1717_p0867b12║下明三意。次更分別者。前約智體說。今約
T33n1717_p0867b13║智用說。得此一番則識智體得名所從從
T33n1717_p0867b14║於化主及以所化得名不同。而智秖是一。言
T33n1717_p0867b15║佛印迦葉者。佛有化他之實。與二乘自行
T33n1717_p0867b16║實同。故佛印云我之與汝俱坐解脫床。雖
T33n1717_p0867b17║云俱得然自行與化他不同。化他之權意
T33n1717_p0867b18║亦如是。故大論云。我有慈悲四禪三昧汝
T33n1717_p0867b19║亦如是。如此慈悲本是化他之法。故菩薩得
T33n1717_p0867b20║之即成自行。故復印言我亦如是。次明體
T33n1717_p0867b21║法二智中先斥三藏。次正釋。初文中三藏菩
T33n1717_p0867b22║薩毒器緣如止觀第二記。次正明中二。先
T33n1717_p0867b23║立二智。次明三意。初中云森羅者。世人共
T33n1717_p0867b24║聞其言而不甄簡深淺。皆指欲界人中五
T33n1717_p0867b25║塵。今則不爾既七種中皆指權智所照俗境
T33n1717_p0867b26║名為森羅。是則七種森羅不同細簡(云云)。下
T33n1717_p0867b27║去五重皆先斥次正立等。次判中二。先正判。
T33n1717_p0867b28║次歎用判意。初又二。初先舉今經明妙。
T33n1717_p0867b29║次更比決。比決又二。先約教。次約味。初文
T33n1717_p0867c01║中四節。初前四番中。云從析法二智至顯
T33n1717_p0867c02║中。凡十二種智待前為麤顯中為妙者。顯
T33n1717_p0867c03║中雖在十二之數亦得待前為麤顯中為
T33n1717_p0867c04║妙指圓真也。次後三中前二麤後一妙。第
T33n1717_p0867c05║三復合前四通判云前十八麤後三妙。後三
T33n1717_p0867c06║即第七也。故後三中約三意說則自行為妙。
T33n1717_p0867c07║亦約悟說。次約五味如文次歎用判功能
T33n1717_p0867c08║者。若不約四教五味兩重判妙。焉知法華
T33n1717_p0867c09║居一代之最。比見讀此教者尚反指華嚴。
T33n1717_p0867c10║豈不與夫震地逸敷而不聞不見同耶。哀
T33n1717_p0867c11║哉傷哉。於中為三。先總述次解釋。三此
T33n1717_p0867c12║中下結意。初如文。次何者去釋中引華嚴
T33n1717_p0867c13║者。一顯華嚴未會。二所顯三教猶麤。於中
T33n1717_p0867c14║又四。先引華嚴。次明謬釋。三此釋下難。四
T33n1717_p0867c15║若得下顯正。初如文。次文中世人釋云等者。
T33n1717_p0867c16║世人意言初住如實智與佛如實智不殊故
T33n1717_p0867c17║俱不知。作此說者非但初濫於後亦乃顯
T33n1717_p0867c18║佛愚癡。故次文斥云其實不允。次難又二。先
T33n1717_p0867c19║通難。次歷教中約三教破云藏通二佛自
T33n1717_p0867c20║無如實智。故不得云於自如實智不知別
T33n1717_p0867c21║佛雖得如實智。別初住不得如實智。云何
T33n1717_p0867c22║言亦不知初住如實智。若其別佛不知別
T33n1717_p0867c23║教斷見思位真諦如實智大成可笑。今言
T33n1717_p0867c24║別教初住不得如實智者。即顯圓教初住得
T33n1717_p0867c25║如實智。佛是究竟如實智此義可爾。若言
T33n1717_p0867c26║不知全是落漠。故大論八十六云。如實智者
T33n1717_p0867c27║有二種。一者具足謂諸佛。二者不具足謂
T33n1717_p0867c28║大菩薩。上能知下。豈有具足而不知不具
T33n1717_p0867c29║足耶。四顯正中云事理二釋俱無滯者。藏
T33n1717_p0868a01║不知圓於事無滯。下不知上於理無滯。
T33n1717_p0868a02║次開中三。謂法譬合。如賤人舍王若過者等
T33n1717_p0868a03║者。麤智如舍。妙諦如王。以境妙故智亦隨
T33n1717_p0868a04║妙。此約境發智說故也。次例餘境以立二
T33n1717_p0868a05║智中。先總敘意。次正例。初文云二智多有
T33n1717_p0868a06║所關等者。非但唯對二諦而已。以二諦
T33n1717_p0868a07║境通一切境故因緣等亦應如是。三料簡
T33n1717_p0868a08║如文。四斥謬立今經意中為八。先舉宗以
T33n1717_p0868a09║質非。次若破下明宗所憑意。三方便下約
T33n1717_p0868a10║今法斥彼人法。四若作下正顯其破相。五
T33n1717_p0868a11║若但下明教法功能。六世人下結斥。七今若
T33n1717_p0868a12║下重歎。八如此下形論意未周。初文中三。
T33n1717_p0868a13║先示法相。次質偏。三既不下示宗承所用。
T33n1717_p0868a14║初如文。次文中云頗用世人等者。今家章疏
T33n1717_p0868a15║附理憑教。凡所立義不同他人隨其所弘
T33n1717_p0868a16║偏讚己典。若弘法華偏讚尚失。況復餘耶。
T33n1717_p0868a17║何者既言開權顯實。豈可一向毀權。施本
T33n1717_p0868a18║為開開無異趣。世人解經。或添以莊儒。或
T33n1717_p0868a19║雜以綺飾。亦不同諸論偏申一門。或復通
T33n1717_p0868a20║論直申大小。今採以佛經申法華意。遍破
T33n1717_p0868a21║遍立。明教指歸。餘意可知。次明宗所憑教
T33n1717_p0868a22║又二。初正指經部。次若巧下明宗中所破。
T33n1717_p0868a23║並如文。四破相中先舉七二之相。次舉
T33n1717_p0868a24║三意之相。初如文。次文云又縱廣引諸經
T33n1717_p0868a25║論等者。世人釋二諦義。但廣引教釋二
T33n1717_p0868a26║諦之名。不能分別名下之旨。況七種二
T33n1717_p0868a27║諦一一復有隨情等三。是故世人但各執教
T33n1717_p0868a28║不知教是赴機異說。既迷教旨。當知所引
T33n1717_p0868a29║但成三藏隨情二諦。能觀之智秖成化他權
T33n1717_p0868b01║實二智。既不出於初番隨情。當知尚闕初
T33n1717_p0868b02║教隨智及隨情智。況餘六三意耶。五功能中
T33n1717_p0868b03║二。初舉初番以況後諸番。次若尋下廣舉
T33n1717_p0868b04║下六番所破。言凡破幾外見等者。破一切
T33n1717_p0868b05║外人諸宗僻計也。凡破幾權經論。立幾權經
T33n1717_p0868b06║論者。今以法華經意。以為破立故。得遍破
T33n1717_p0868b07║遍立。施權故立。廢權故破。或權實俱立。或權
T33n1717_p0868b08║實俱破。若開若會準例可知。六七可知。第
T33n1717_p0868b09║八形論意中云如此破會莫以中論相比者。
T33n1717_p0868b10║依向所說。豈比中論末代通經。雖兼別
T33n1717_p0868b11║含通。豈能委明二十一種單複開合適時破
T33n1717_p0868b12║會逗物之妙結撮始終耶。問一家所承本宗
T33n1717_p0868b13║龍樹今此何以反斥本宗。答本承觀法不
T33n1717_p0868b14║承論所破勢。論意唯以四句觀法破大小
T33n1717_p0868b15║執。令末代行者歸心有由。若部意所立功
T33n1717_p0868b16║歸於此。若論破會者未若法華。故權實本
T33n1717_p0868b17║跡遣偏廢近。久遠聖旨於茲始存。故獲陀
T33n1717_p0868b18║羅尼由三昧之力。師資之宗宛如符契。對
T33n1717_p0868b19║三諦中二。先重敘五境。次對境明智。初文
T33n1717_p0868b20║又三。初總標來意。次略列三境。三相對立
T33n1717_p0868b21║五解釋。初如文。次二文者。前單作諦名以
T33n1717_p0868b22║真俗等名為便。今欲對境明智境作漏無
T33n1717_p0868b23║漏名便也。前亦照境智從權實作名與今
T33n1717_p0868b24║異者。若照境時從權實為名。若論境體應
T33n1717_p0868b25║名漏等。漏是俗。無漏是真。雙非是中。以中
T33n1717_p0868b26║對二。得三境名。是故皆云對漏無漏為三
T33n1717_p0868b27║法。次對境明智者為三。先標五種相。次境
T33n1717_p0868b28║智相入明五。三解釋。釋中三。先正釋。次判。
T33n1717_p0868b29║三開。初文又二。先教。次觀。教中文自五重不
T33n1717_p0868c01║同初番為三。初明三境發三智。次解釋。三
T33n1717_p0868c02║世人下引同。初如文。次文者為二。先釋行
T33n1717_p0868c03║相。次今若下結示。初文者下去相入例此可
T33n1717_p0868c04║知。三引同中破無明成佛者。此是通教被接
T33n1717_p0868c05║菩薩至八地後破無明惑。成別圓初地初
T33n1717_p0868c06║住八相佛也。而世人唯知採經文而不知
T33n1717_p0868c07║教門深淺。圓入通中又三。先正釋。藏智者。不
T33n1717_p0868c08║同諸論含藏種子。今以圓教諸法具足含
T33n1717_p0868c09║一切法義同於藏。今秖觀所入之空即見
T33n1717_p0868c10║藏理故云不因別境。以祕密智力能令眾
T33n1717_p0868c11║生發如此智。次比決。三大經下引證。次別
T33n1717_p0868c12║三智為二。先釋。次引地持。二障者煩惱障
T33n1717_p0868c13║及智障。具如止觀第六卷達摩鬱多羅釋。今
T33n1717_p0868c14║家依大品大論開為三惑。是故智障兼於
T33n1717_p0868c15║事理。障事智者是塵沙惑。障理智者是無
T33n1717_p0868c16║明惑。次圓入別二智中四。初略立。次兩智下
T33n1717_p0868c17║對前辨體。三引論師意證。四示今意。前三
T33n1717_p0868c18║如文。四今意中云前兩智是緣脩者。今家
T33n1717_p0868c19║判在緣脩之位屬空假觀。地人但云地前
T33n1717_p0868c20║為緣脩不云空假。次圓三智中二。先釋。次
T33n1717_p0868c21║引論證。並如文。次明觀成。於中二。先辨
T33n1717_p0868c22║因果。次上明下例智相入。初文為二。初總
T33n1717_p0868c23║辨因果。次對三觀。初文具如止觀顯體中
T33n1717_p0868c24║初說次三觀中二。先引纓珞。次正對三觀。
T33n1717_p0868c25║初文言纓珞三觀具如止觀第三記及前後
T33n1717_p0868c26║所引。修觀義具如止觀破法遍次第不次第
T33n1717_p0868c27║破也。次今用下正約三觀明於觀智。次判
T33n1717_p0868c28║麤妙亦二。先教。次味。初中二。先判前兩都
T33n1717_p0868c29║不成三諦故不用。
T33n1717_p0869a01║法華玄義釋籤卷第七