【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_p0941c13║
T33n1717_p0941c14║
T33n1717_p0941c15║法華玄義釋籤卷第十八
T33n1717_p0941c16║
T33n1717_p0941c17║　　　　天台沙門湛然述
T33n1717_p0941c18║三明判中自二。列章竟。次釋初章中二。
T33n1717_p0941c19║先分別能所麤妙。次問答釋疑。初文二。先略
T33n1717_p0941c20║立能所。次以兩種四句分別。前教次味。前
T33n1717_p0941c21║四句者。列釋。若以理為言則一麤一妙。詮
T33n1717_p0941c22║理之教巧拙不同。故使通妙理之教別教
T33n1717_p0941c23║仍麤。次四句者皆約味判。判彼部中能所麤
T33n1717_p0941c24║妙。不帶麤能所是乳者為成四句一往語
T33n1717_p0941c25║耳。故此句中但云無有真諦能所故云也。
T33n1717_p0941c26║仍有別教能通之麤。自有帶麤所不帶麤能
T33n1717_p0941c27║者。且云般若本是融門二乘寄此而入真
T33n1717_p0941c28║諦。雖有但真所通之麤而無詮真能通三
T33n1717_p0941c29║藏。此亦約部大分為言。若隨二乘當分所
T33n1717_p0942a01║見非無能詮即空麤教。自有帶麤能等者。
T33n1717_p0942a02║能通從於通教中來故名為麤。所通即是別
T33n1717_p0942a03║圓中道故名為妙。涅槃中諸門亦是者。涅槃
T33n1717_p0942a04║部中前之三教能通之門名之為麤。並不
T33n1717_p0942a05║住真及以教道俱入三德故所通妙。次釋
T33n1717_p0942a06║疑中。先問。次答中三。先通明其意。次何者
T33n1717_p0942a07║下歷教解釋。三今拓下明用門之意。一一
T33n1717_p0942a08║教中皆作三對四一不同及判門意。所言
T33n1717_p0942a09║三者即教行理通別之相。具如第二卷初當
T33n1717_p0942a10║分通別即其義也。皆以四故名別一故名
T33n1717_p0942a11║通。今以此之通別判於狹小。若藏別兩教
T33n1717_p0942a12║教行理三皆悉是狹。若通圓兩教教行不狹
T33n1717_p0942a13║而教行取理不當故名理為狹。是則四教
T33n1717_p0942a14║皆以教主及所詮理名之為一。以所被機
T33n1717_p0942a15║及能詮教名之為四。是故經言一門者。一
T33n1717_p0942a16║是四家之門故云一門。言依經文者。依今
T33n1717_p0942a17║經即是以圓教行取理難當。三明用門
T33n1717_p0942a18║意中言開拓等者。今開圓經一句而作
T33n1717_p0942a19║四解遍一代教故云處處。則識前之三教
T33n1717_p0942a20║教行理三狹小復麤。後之一教教行理三狹
T33n1717_p0942a21║小俱妙。作此釋者。意云四門是教十觀是
T33n1717_p0942a22║行。皆通至極。恐人不了狹小之言謂一
T33n1717_p0942a23║向麤。故須此簡。若約五味意亦可知。次約
T33n1717_p0942a24║諸門中二先約教。次約味。先約教中四教不
T33n1717_p0942a25║同。一一教皆有教行二判。教謂四教行謂
T33n1717_p0942a26║門中十觀。教又二義。一約門。二約悉。初三
T33n1717_p0942a27║藏中三。先且通論無復麤妙。以教門俱妙
T33n1717_p0942a28║從能通故。若執皆麤從計情故。此就當教
T33n1717_p0942a29║為語。次別論者。從若從法為語去互相形
T33n1717_p0942b01║比則有前麤後妙。言為鈍根說生空等者此
T33n1717_p0942b02║是三藏生法二空。具如止觀第六記。準理二
T33n1717_p0942b03║門俱得二空。一往從便有門附俗為生空
T33n1717_p0942b04║空門附真為法空。二空名同意義永異。是故
T33n1717_p0942b05║生空義歸於有法空方乃義順於空。三今約
T33n1717_p0942b06║下從行所宜以判麤妙。次約四悉中四悉
T33n1717_p0942b07║文相可見。一門既爾餘門亦然。次約十觀
T33n1717_p0942b08║中初三藏者。若門中有觀為妙無觀為麤。
T33n1717_p0942b09║次通教。通論無通無塞。次別論有通有塞。
T33n1717_p0942b10║有通有塞即四門四悉。十觀具如三藏中。次
T33n1717_p0942b11║別中亦應明通不論通塞但是文略故云
T33n1717_p0942b12║若論法相。既有若論之言即是置通從別。
T33n1717_p0942b13║別中亦有約四門教及以根性并十觀法。十
T33n1717_p0942b14║觀中二。初約十觀。次迦羅迦果則有九分
T33n1717_p0942b15║下判。鎮頭迦羅者。大經文意以林譬寺以
T33n1717_p0942b16║果譬僧以採者譬請僧之人。明僧相相
T33n1717_p0942b17║似真偽難分。今借譬十乘邪正須判。第六
T33n1717_p0942b18║云。善男子。如迦羅林其樹眾多。林中唯有
T33n1717_p0942b19║一樹名鎮頭迦。二果相似不可分別。其
T33n1717_p0942b20║果熟時有一女人皆悉拾取。鎮頭迦果唯
T33n1717_p0942b21║有一分。迦羅迦果乃有九分。女人不識將
T33n1717_p0942b22║來詣市。凡愚不識買迦羅迦噉已命終。有
T33n1717_p0942b23║智人輩問是女人。汝於何處得是果來。
T33n1717_p0942b24║女人答言。於彼林中得是果來。諸人聞已
T33n1717_p0942b25║即言。彼方多有無量迦羅迦樹。唯有一株鎮
T33n1717_p0942b26║頭迦樹。諸人知已笑而捨去。下文合譬。以
T33n1717_p0942b27║畜八不淨者為迦羅迦。以清淨眾為鎮頭
T33n1717_p0942b28║迦。今以十觀合於十分。若十分善巧則十
T33n1717_p0942b29║分鎮頭。若從偏小及外道中得是觀法則
T33n1717_p0942c01║十分迦羅。若用三教方便觀法則節級遞
T33n1717_p0942c02║判迦羅鎮頭(云云)。是則教主如林。觀法如
T33n1717_p0942c03║果。採果女人如弘教者。詣市譬於說法
T33n1717_p0942c04║之堂。買果之人譬聽法眾。愚人受教不
T33n1717_p0942c05║窮教主。智者審問邪正自分。命終即譬失
T33n1717_p0942c06║於正諦。次明圓教中三。初明圓門融妙。次
T33n1717_p0942c07║明四悉機異。三此就下更結圓門判麤妙
T33n1717_p0942c08║意。初文者具如止觀第五圓無生門後。及第
T33n1717_p0942c09║六四門科簡中圓四門相。次文者。先徵起。
T33n1717_p0942c10║若依圓門四尚非四。豈況更有門中四悉
T33n1717_p0942c11║根性不融耶。但由物情各殊故。使門中四
T33n1717_p0942c12║緣各異。於中為五。先明赴機四異。次何者
T33n1717_p0942c13║下釋異所由。三欲樂下明機感之相。四以世
T33n1717_p0942c14║界下正明赴機。五緣既下結成妙門。三更
T33n1717_p0942c15║結。判中二。初總標。次釋。釋中二。先明釋判
T33n1717_p0942c16║意。次正判。又二。初明地論教道多諍。次與
T33n1717_p0942c17║別門辨諍輕重。初文云如地論有南北二
T33n1717_p0942c18║道者。陳梁已前弘地論師二處不同。相州
T33n1717_p0942c19║北道計阿黎耶以為依持。相州南道計於
T33n1717_p0942c20║真如以為依持。此二論師俱稟天親而所
T33n1717_p0942c21║計各異同於水火。加復攝大乘興亦計黎耶
T33n1717_p0942c22║以助北道。又攝大乘前後二譯亦如地論二
T33n1717_p0942c23║計不同。舊譯即立菴摩羅識。唐三藏譯但立
T33n1717_p0942c24║第八。次文者二。先舉圓門唯通無塞。次但
T33n1717_p0942c25║四下正對辨輕重。又二。初標。次釋。則別重
T33n1717_p0942c26║圓輕。輕中又三。初正明輕相。次明益相。三
T33n1717_p0942c27║引論。初文云如快馬見鞭影者。如止觀第
T33n1717_p0942c28║五記。次益相如文。三引論中二。先引論。次
T33n1717_p0942c29║釋。釋中三。先明皆實各各實故當位益故實
T33n1717_p0943a01║有淺深故虛。次亦俱虛者相望成虛非無
T33n1717_p0943a02║當位。對前乃成亦虛亦實。三實故下判。實
T33n1717_p0943a03║故為妙者。當位雖妙望第一義故三悉皆
T33n1717_p0943a04║虛。是故圓中須此一判。次約五味中二。初
T33n1717_p0943a05║通明五味。次別判涅槃。初文二。先約法以
T33n1717_p0943a06║明五味。次諸下約人及重辨利鈍兩根菩
T33n1717_p0943a07║薩。次別判涅槃中二。初正判涅槃。次法華
T33n1717_p0943a08║下更與法華辨異。初文四。初略判諸門權
T33n1717_p0943a09║實。次何者下明用權門意與前諸教諸門
T33n1717_p0943a10║對辨。三引事為證。四故知下舉一喻一法
T33n1717_p0943a11║正出部意。前二如文。三引事中云如梵志
T33n1717_p0943a12║問云者。涅槃三十五陳如品。闍提首那此外
T33n1717_p0943a13║道宗於迦羅計因中有果即是因與果一。
T33n1717_p0943a14║來至佛所難佛云。因無常故果亦無常。佛
T33n1717_p0943a15║反質答。汝因是常而果無常。何妨我因無常
T33n1717_p0943a16║而果是常。今引此文以證因門無常而得
T33n1717_p0943a17║常果故大經意通以三教而為因門悉歸
T33n1717_p0943a18║常果。四開麤中二。先問起。次答出開意又
T33n1717_p0943a19║三。初明同異。謂須開不須開。次謂開下正
T33n1717_p0943a20║明開。三若門下結妙。初文又二。初與中論
T33n1717_p0943a21║對辨須否。次與前後諸教對辨須否。然中
T33n1717_p0943a22║論意。以衍門為正。以小教為傍。今取彼
T33n1717_p0943a23║論被小之文。故云先以大蕩後示小門。若
T33n1717_p0943a24║應入大者前門已入。應入小者且遣著
T33n1717_p0943a25║心。至後二品方可入理。故知中論前二十
T33n1717_p0943a26║五品蕩於一切大小者著。故大乘人前被蕩
T33n1717_p0943a27║已即時入理。小待後門故知機別。今經見
T33n1717_p0943a28║心鹿苑久破。但破執小指小即是。故法華
T33n1717_p0943a29║中先敘昔門。次開方便名大方便名之大
T33n1717_p0943b01║門。故法華名開方便門。中論破執諸見病
T33n1717_p0943b02║故云各有其美。次與諸教對辨。言法華後
T33n1717_p0943b03║教者即涅槃也。稟方便教咸知真實何須
T33n1717_p0943b04║更開若法華前方等般若等。若門理已開謂
T33n1717_p0943b05║諸菩薩。若未開其人謂般若中二乘也。若
T33n1717_p0943b06║門理人俱未開者即方等中二乘及諸凡夫
T33n1717_p0943b07║未預諸會者也。次正開中三。謂凡夫二乘
T33n1717_p0943b08║菩薩也。初開凡夫為四。初開愛見生死之
T33n1717_p0943b09║法。次人三教四理。次開聲聞亦四。謂法教
T33n1717_p0943b10║行理。問教法何別。答教謂能詮之教。法謂
T33n1717_p0943b11║所詮行法。行謂所行之行。三開菩薩中二。
T33n1717_p0943b12║先總次別。別中三種菩薩也。次結妙。如文。
T33n1717_p0943b13║△五為諸經體。文自開五。今經對他通名
T33n1717_p0943b14║為諸。列竟。次釋。初釋為此經體者。今經體
T33n1717_p0943b15║一。但一部之內諸名不同。應知諸名通詮
T33n1717_p0943b16║實相故須明之。於中二。先引一部諸名。次
T33n1717_p0943b17║如是等下釋會諸名名異體一。引例如文。
T33n1717_p0943b18║釋會意者。序中正名實相。方便即以大事所
T33n1717_p0943b19║為為體。佛知見等所見等為體。印取所譬
T33n1717_p0943b20║為體。所付取不共般若中究竟種智所知為
T33n1717_p0943b21║體。藥草中取智所依地為體。化城授記並
T33n1717_p0943b22║取所喻中一理。寶塔中大慧所照祕藏祕要
T33n1717_p0943b23║準例可知。妙音中取三昧所依。觀音取所
T33n1717_p0943b24║通。勸發中取眾德之本。次諸經體中先問
T33n1717_p0943b25║列疑。次答中三。先斥。次諸經下正釋。三結。
T33n1717_p0943b26║三傍正中二。初約教。次約味。初教中三。初
T33n1717_p0943b27║通辨傍正。次引文。三正約四教。初文二。先
T33n1717_p0943b28║通標。次正即下分別。分別中先論別相。次
T33n1717_p0943b29║明相帶。初文中言實相者圓也。傍偏真者
T33n1717_p0943c01║藏也。次文中言偏含實者通也。實帶偏者
T33n1717_p0943c02║別也。次中論下引文者。中論證通。大經證
T33n1717_p0943c03║藏及別圓。此經下證藏圓相對。三小乘下正
T33n1717_p0943c04║約教如文。次約味中二。先約體。次又正下
T33n1717_p0943c05║約諸名二。先標列。次此則下結體。四彼此
T33n1717_p0943c06║中二。先結前生後。次正料簡。又二。先列四
T33n1717_p0943c07║句。次三藏下釋。釋中二。先教。次味。初教中。
T33n1717_p0943c08║初三藏中名字去聲無兩同句也。次約味。
T33n1717_p0943c09║乳教中云兩種者別圓名義體同別圓名義
T33n1717_p0943c10║異而體同。酪如前者唯有兩異句也。二蘇言
T33n1717_p0943c11║如前者如前約教類例可知故云如前。此
T33n1717_p0943c12║中已有兩種如華嚴。一種如三藏。準更須
T33n1717_p0943c13║如前通教。通近同三藏通遠如別教。兩蘇
T33n1717_p0943c14║多少例餘可見。涅槃中藏通不應更立偏
T33n1717_p0943c15║體。故四教名義雖異。其體皆同。五麤妙中二。
T33n1717_p0943c16║先判。次開。初文二。先簡絕待體。次明所待
T33n1717_p0943c17║麤。初如文。次文者二。先教。次味。初教中二。
T33n1717_p0943c18║初但傍下四教也。可知。次藏通下更判。兩教
T33n1717_p0943c19║一向為麤且從通近。別有麤有妙言名義
T33n1717_p0943c20║同者。即三種俱同也。文略體字。次開中三。
T33n1717_p0943c21║初總標意。次或開傍教下正約教等論開。
T33n1717_p0943c22║三一切下結初如文。次文二。初兼開教等。次
T33n1717_p0943c23║正開體又三。初正開。次引證。三示開方法。
T33n1717_p0943c24║△六為諸行體中。列章。解釋。初釋同異
T33n1717_p0943c25║中二。先總標。次鈍者下行相。又二。先立
T33n1717_p0943c26║二行義通。次正以二行歷教。又二。先歷
T33n1717_p0943c27║四教。次重約圓。初歷四教又二。先明行
T33n1717_p0943c28║相。四結行意。意須相籍。初又二。先豎。次
T33n1717_p0943c29║橫。豎謂從淺至深。皆以理為其體。橫謂初
T33n1717_p0944a01║心具修諸行。亦約當教所詮為體。次重明
T33n1717_p0944a02║圓橫豎行者又二。先明橫豎行。次結成車
T33n1717_p0944a03║體。初又二。先豎。次橫。橫中二。初正明橫體。
T33n1717_p0944a04║次此文下廣引文證。不得是體。有無是橫。大
T33n1717_p0944a05║車是體。本習是橫。各一是體。諸行是橫。無
T33n1717_p0944a06║生是體。施等是橫。無住是體。次依經修行
T33n1717_p0944a07║中三。先立遲速二行。次若隨下明行須體。
T33n1717_p0944a08║三諸經下正示行相中四。先列四行名。次
T33n1717_p0944a09║諸行下正示體。三念念下示行相。四然小乘
T33n1717_p0944a10║下歷教分別。又二。先教。次味。初文先三藏
T33n1717_p0944a11║中二。先辨同異。次正明行有體。次三教及
T33n1717_p0944a12║約味可知。三判麤妙中亦二。謂教及味。味
T33n1717_p0944a13║中又二。先通約五味。次依諸經下明味中諸
T33n1717_p0944a14║部修行分別故云可解。四開中二。先開三
T33n1717_p0944a15║藏及藏中行。次以二教況。又二。先況。次重
T33n1717_p0944a16║述小善。既四行俱通四教所行。當知不以
T33n1717_p0944a17║行能表理。但應立觀照理導行。方可令
T33n1717_p0944a18║行至正境中。故知無理無益苦行。若無行者
T33n1717_p0944a19║理必不顯。故教行理三相藉而顯。互相光飾
T33n1717_p0944a20║相導相成。凡諸行人不可不達此也。第七
T33n1717_p0944a21║為一切法體中二。先正釋。次判開。初文又
T33n1717_p0944a22║二。初明觀經所依之體。次明能依諸法。初
T33n1717_p0944a23║文者。正指法身為經正體諸法所依。次文
T33n1717_p0944a24║中又二。初略立。次引大經立相又四。初舉
T33n1717_p0944a25║總明別。次若然下離開具四。三當知下結
T33n1717_p0944a26║成能依。四淨名下引證能依從所依立。初
T33n1717_p0944a27║文者。以無量為能依諸法。諸法無量既不
T33n1717_p0944a28║出四種四諦。四諦秖是因果故。下結中通
T33n1717_p0944a29║云因果。即指界內界外兩種因果。悉依平
T33n1717_p0944b01║等無因果體。若下宗中明因果者。則簡世
T33n1717_p0944b02║間唯出世間。於出世中。若廢權則簡三從
T33n1717_p0944b03║一。若開權則一切俱是。今論所攝無所不
T33n1717_p0944b04║收。次引證中無住本者如前第七記。然所依
T33n1717_p0944b05║下判。欲判先敘所判之意。意判能依。次正
T33n1717_p0944b06║判亦二。謂教與味及下開文。但略標而已。
T33n1717_p0944b07║準上文可見。
T33n1717_p0944b08║△三明宗中二。先敘來意。次開章正釋。初
T33n1717_p0944b09║文者。此中六句。前二句明宗為行之要。次
T33n1717_p0944b10║四句明宗為行體之功。初句者行若無因
T33n1717_p0944b11║果何殊外人無益苦行。如衿如喉為身衣
T33n1717_p0944b12║之要。次句者。顯體之要豈過因果以因果
T33n1717_p0944b13║綜諸行。諸行依體還取於體。蹊字有本作
T33n1717_p0944b14║系字。若作蹊者。謂要路也。若作系者如衣
T33n1717_p0944b15║襻系於二義中上義猶強。次四句者。上二
T33n1717_p0944b16║句立。次二句釋。初二句中上句明宗為體
T33n1717_p0944b17║功。下句明宗為行首。次二句釋者。舉因果
T33n1717_p0944b18║則一切行俱屬因果。故一乘語因果則實
T33n1717_p0944b19║相家諸行可存。對下二句意亦可見。次開
T33n1717_p0944b20║章解釋。初簡宗體中二。先破非顯正。次
T33n1717_p0944b21║私廣敘舊辨非。初文二。初破非。次今言下
T33n1717_p0944b22║顯正。初文二。先破一。次破異。初文二。先出
T33n1717_p0944b23║非。次今所下破。破又二。先破次結。初文二。
T33n1717_p0944b24║先法。次譬。初法中三。初略示正相。次體若
T33n1717_p0944b25║下破。以二不二對辨宗體則知宗不一也。
T33n1717_p0944b26║三云何下結斥。譬文準法可知。次破異中
T33n1717_p0944b27║三。亦先略示。次破。三結。準前可知。次顯正
T33n1717_p0944b28║中四。初正顯。次釋論下引證。三當知下結示。
T33n1717_p0944b29║四而復下重簡別因果不同。又二。先簡。次
T33n1717_p0944c01║例。先簡又三。先譬。次發下合。三若識下結。次
T33n1717_p0944c02║例中二。初以佛性涅槃為例。正因如體因
T33n1717_p0944c03║果如宗。次例者。非當非本如體。而當而本
T33n1717_p0944c04║如宗。次私廣引破古中。初破遠師者。所明
T33n1717_p0944c05║一乘但是破三之一待麤之妙。則但因而非
T33n1717_p0944c06║果。是則在始而不該末。故云不該始末。
T33n1717_p0944c07║況所破之三為在何教。次破龍師者。此經
T33n1717_p0944c08║本以因果為宗。龍師棄因獨存於果。言乖
T33n1717_p0944c09║文者。今經本跡各立因果以為經宗。具如
T33n1717_p0944c10║下引本跡二文。故知乖文。慧觀師釋今無
T33n1717_p0944c11║破者。什公已歎今家粗許。以遠公棄果而
T33n1717_p0944c12║存因。龍師棄因而存果。觀既有始有盛即
T33n1717_p0944c13║是兩存。仍非全當故亦不依。何者。若以法
T33n1717_p0944c14║華會三歸一為乘始者。豈法華部無乘終
T33n1717_p0944c15║耶。若無終者。直至道場為是何等。若以澄
T33n1717_p0944c16║神指涅槃者。涅槃部內豈無乘始。若無始
T33n1717_p0944c17║者。初破三修及初發心常觀涅槃為是何
T33n1717_p0944c18║等。破印師中云加境闕果者。此乃從容許
T33n1717_p0944c19║其用智。智通因果稍似經宗。若望三法然
T33n1717_p0944c20║但在因而闕於果。況復加境。境屬於體。
T33n1717_p0944c21║將陪宗義腫不益肥。次破光宅者。正釋中
T33n1717_p0944c22║自立兩處師弟因果。次破用權實及名為
T33n1717_p0944c23║宗可見。次破用名中言此是地師用八識
T33n1717_p0944c24║極果者。指向不異惑染不與染俱。今尚
T33n1717_p0944c25║破攝師。攝師所破既非能破非今經宗。次
T33n1717_p0944c26║破常住為宗者。上句且與而言非我今宗所
T33n1717_p0944c27║顯。若是所顯所顯非宗。不覆亦非未為全
T33n1717_p0944c28║當。破次師準上可知。破萬善者。責其棄
T33n1717_p0944c29║果而取因。次破無漏者。七方便之因果。俱
T33n1717_p0945a01║為我家之因。何得局促。獨立無漏。若取初
T33n1717_p0945a02║住已去。雖是真因。而無漏之名。復濫小果。
T33n1717_p0945a03║次破悟者。悟通因果。仍別在真因。既無的
T33n1717_p0945a04║指。且以果責之。又破妄引大經救立不定
T33n1717_p0945a05║門。若諸法不定何得定悟。二正明宗中二。
T33n1717_p0945a06║釋結。釋中二。先跡。次本。二文各四。初列經
T33n1717_p0945a07║文。次正釋。三定傍正。四結。次結中二。先結
T33n1717_p0945a08║成宗意。次所以下結示經文。三明諸經同
T33n1717_p0945a09║異者。若不辨因果。將何以明此經妙宗。於
T33n1717_p0945a10║中三。初雙標。次雙釋。後雙結。釋中二。先釋
T33n1717_p0945a11║跡。次釋本。初文中三。初通為諸經宗。次大
T33n1717_p0945a12║品下別示其同相。因果既通而為宗者名隨
T33n1717_p0945a13║事立。三是為下總結。初如文。次明別示中
T33n1717_p0945a14║二。初通辨諸部因果。次諸經下辨諸部中因
T33n1717_p0945a15║果不同。初又三。初大品。次淨名。次華嚴。初
T33n1717_p0945a16║大品中二。初立宗。次引叡師證。初又二。初
T33n1717_p0945a17║正立宗以顯別。次故云下明具因果以辨
T33n1717_p0945a18║通。初文二。初正立。次般若下示宗相。次
T33n1717_p0945a19║言通者。二文俱有因果意在於因。般若是
T33n1717_p0945a20║因薩婆若是果。次引叡師證中又二。初立
T33n1717_p0945a21║因果。次文中下證。次淨名中言寶積具問因
T33n1717_p0945a22║果者。淨名序中云。爾時寶積說偈已白佛
T33n1717_p0945a23║言。是五百長者子皆發阿耨多羅三藐三菩
T33n1717_p0945a24║提心。願聞得佛國土清淨。問果也。唯願世
T33n1717_p0945a25║尊。為諸菩薩說於如來淨土之行。問因也。
T33n1717_p0945a26║佛言。隨所化眾生而取佛土。化眾生答因
T33n1717_p0945a27║也。而取佛土答果也。又下文云。直心是菩
T33n1717_p0945a28║薩淨土答因也。菩薩成佛時答果也。次華嚴
T33n1717_p0945a29║者大同淨名。次諸經因果不同中。若顯諸部
T33n1717_p0945b01║中諸教因果而諸經別故。故須此文分別以
T33n1717_p0945b02║顯同異。此中又二。初對部。次對味。三總
T33n1717_p0945b03║結。如文。次明本門一向異者。又為三。標釋
T33n1717_p0945b04║結。釋中二。初重敘諸教諸部並約跡中論
T33n1717_p0945b05║體用本跡故並云非本。次今經下正明本門
T33n1717_p0945b06║因果。三故師弟下結。三今下雙結上跡本因
T33n1717_p0945b07║果為今經宗。思之可見。四麤妙中二。先判。
T33n1717_p0945b08║次開。初文者。大品中指薩陀波崙見佛後曇
T33n1717_p0945b09║無竭為說者即法身也。方等中二乘如高原。
T33n1717_p0945b10║此等並麤今經為妙。開文準前可見。五結
T33n1717_p0945b11║成中自二。初文二。初通途明一切諸經各有
T33n1717_p0945b12║因果。次別顯今經因果。初文者。凡一代教門
T33n1717_p0945b13║佛所說法不離因果。但有權實本跡之殊。
T33n1717_p0945b14║今經所論不論權跡。唯有實本所論因
T33n1717_p0945b15║果。次文中又二。初明本跡二門得益不同。二
T33n1717_p0945b16║正引文證得益因果。初文所以得益不同
T33n1717_p0945b17║跡門傍正者。法華已前已入竟者為傍。今於
T33n1717_p0945b18║法華始得入者為正。本門傍正者。跡門及
T33n1717_p0945b19║法華已前兩處已入者為正。兩處未人者為
T33n1717_p0945b20║傍。次引證者。正當實相家之因果故引為
T33n1717_p0945b21║證。於中又二。先引證。次解釋。釋中又二。先
T33n1717_p0945b22║總釋。次從七種下別釋。別中又二。先示正因
T33n1717_p0945b23║果。次何者下簡卻似位及以性德非今宗
T33n1717_p0945b24║意。初文又二。初歷別約位。次復次下通總約
T33n1717_p0945b25║位。初又二。初從七方便下至為果以初
T33n1717_p0945b26║因對極果釋。次從於下至果以分分因
T33n1717_p0945b27║果釋。又二。初立。次用無礙下釋。言一分者。
T33n1717_p0945b28║是第一住中分。二住已是於因。復修三住
T33n1717_p0945b29║之因故云因因。初住已得解脫。二住復得
T33n1717_p0945c01║解脫故云果果。是則一一位中有因有果。
T33n1717_p0945c02║以解脫望無礙名之為果。此解脫望上
T33n1717_p0945c03║位名之為因。望後修因故名因因。此解脫
T33n1717_p0945c04║望無礙名之為果。望前解脫名為果果。
T33n1717_p0945c05║次通總中又二。先迭立因果。次妙覺下判釋。
T33n1717_p0945c06║此中位既通總。因果之名亦但通總。不復更
T33n1717_p0945c07║云十行亦因亦因因等。但且迭立及始終一
T33n1717_p0945c08║判。次何者下明簡卻。又二。初明簡卻似位。
T33n1717_p0945c09║次若取下簡性德。此簡意者。正判則尚不
T33n1717_p0945c10║取似位。若取則性德通立。故今經文並有
T33n1717_p0945c11║通別兩意。初文是通。此乃下是別。如開五
T33n1717_p0945c12║乘及常不輕等即通意。別授聲聞記乃至
T33n1717_p0945c13║本門分別功德即別意也。八界發心又通意
T33n1717_p0945c14║也。料簡中二。標釋。釋中二重問答。初重約
T33n1717_p0945c15║兩種四句分別。次重約教互顯分別。初中先
T33n1717_p0945c16║問。次答。答中三。標列釋。初標中云兩種四
T33n1717_p0945c17║句者。一漸圓四句。二賢聖四句。次釋中三。
T33n1717_p0945c18║正釋引譬結益釋初四句又為二意。一者
T33n1717_p0945c19║以圓對偏應作四句。二者從復次去於圓
T33n1717_p0945c20║自為四句。今初通列一種四句。次釋文中方
T33n1717_p0945c21║兼兩義。於初四句復分兩四。初四句中但
T33n1717_p0945c22║以漸圓一句相對。餘三不釋但注云云。
T33n1717_p0945c23║若欲釋者。圓漸謂初住已上。圓圓謂唯妙
T33n1717_p0945c24║覺。漸漸謂七方便各自有因。若止觀中與
T33n1717_p0945c25║此稍別不得一例。彼以三教各自有因名
T33n1717_p0945c26║為漸漸。各有果頭名為漸圓。次四句者。亦
T33n1717_p0945c27║以初文以為初句。次從初發心住進修二
T33n1717_p0945c28║住為圓漸也。漸漸自是圓因之位非七方
T33n1717_p0945c29║便漸家之漸。是故須以兩種漸漸簡前引
T33n1717_p0946a01║文漸漸修學之難。餘如文。次賢聖四句者。重
T33n1717_p0946a02║舉例釋漸圓四句以申前難。漸中尚有賢
T33n1717_p0946a03║聖之名。何得但聞漸漸之名。便一概為漸
T33n1717_p0946a04║家之漸。於中初略立賢聖二句。亦應更以
T33n1717_p0946a05║妙覺對住前為二句。言三十心雖同賢聖
T33n1717_p0946a06║義者。望於十地名之為賢斷無明故名
T33n1717_p0946a07║之為聖。此準仁王立賢聖名。若準此文
T33n1717_p0946a08║應云住前名為賢賢。妙覺名為聖聖。餘之
T33n1717_p0946a09║兩意其義易知。是故文中更為異釋。十住
T33n1717_p0946a10║為賢聖者。即是地前為賢是賢家之聖。二
T33n1717_p0946a11║十心為聖賢者。約斷名聖據位仍賢。即指
T33n1717_p0946a12║十地為聖故是聖家之賢。十地等覺名為聖
T33n1717_p0946a13║者。準仁王經。地前名賢。故以十地名之為
T33n1717_p0946a14║聖。妙覺是聖聖者。初地已上。已名為聖。故
T33n1717_p0946a15║妙覺位。是聖中之聖名為聖聖。次問答中先
T33n1717_p0946a16║問云既稱圓漸。復云圓別等者。漸即同別。
T33n1717_p0946a17║前釋四句。圓既有漸。亦可名為圓家之別。
T33n1717_p0946a18║若許圓家有於別者亦應許於圓家有藏
T33n1717_p0946a19║通耶。故云乃至藏通。答中二。初正答。次例
T33n1717_p0946a20║漸圓及開顯等。初正答意者。名許互有。義必
T33n1717_p0946a21║不通。故知藏中通別圓三。並屬於藏。不關
T33n1717_p0946a22║餘三。通別圓三。例此可知。次例中三。先例
T33n1717_p0946a23║前四句。次例結因果。三例開顯。初文云此
T33n1717_p0946a24║義既通。亦應漸圓漸圓四句皆得者。四教
T33n1717_p0946a25║之文。本分四別。今一一教義通四名。何妨
T33n1717_p0946a26║漸圓。義本區別。圓等四句。一一義通。應云
T33n1717_p0946a27║漸圓圓漸。恐文誤故。故閒書之。
T33n1717_p0946a28║△第四明用中二。初釋名。次開章解釋。初
T33n1717_p0946a29║文又三。初略釋。次對宗廣簡。三若得下結
T33n1717_p0946b01║歸。初文二。初直釋。次功用相即。初文二。初
T33n1717_p0946b02║立。次釋。初文者。應言功用。亦可言得用。
T33n1717_p0946b03║亦可言力用。功謂因滿。得謂證悟。力謂勝
T33n1717_p0946b04║能。此三並是如來自行。用則一向單論益
T33n1717_p0946b05║他亦可兼自而說。今且置自從他。故但云
T33n1717_p0946b06║用。用復二義。謂能及用。能用二義。復通自
T33n1717_p0946b07║他多屬於他。如言能從因至果。加功用
T33n1717_p0946b08║行等。今亦置自從多分而說。人有善巧利
T33n1717_p0946b09║他之能。經有斷疑生信之用。於中初略立
T33n1717_p0946b10║竟。次如來下略釋。次相即中人須有法。法
T33n1717_p0946b11║藉人弘。次對宗簡中二。先例。次何者下正
T33n1717_p0946b12║簡。簡中先略立。次宗用下簡簡中三。先列。次
T33n1717_p0946b13║宗用者下釋。三若論下結示。三結歸可知。次
T33n1717_p0946b14║開章解釋中文自為五。初釋力用中二。初
T33n1717_p0946b15║正明力用。次上已下更展轉比決。初文又二。
T33n1717_p0946b16║初通約跡本辨非顯是。次復次下重以二
T33n1717_p0946b17║乘對涅槃明今經勝用。初文又二。初辨諸
T33n1717_p0946b18║經所無。次如此下明今經具足初又二。初
T33n1717_p0946b19║雙標所無次不正破下雙釋所無。二文皆
T33n1717_p0946b20║先跡次本。初文諸經下無跡門顯實。不發應
T33n1717_p0946b21║跡下無本門顯遠也。不正破下釋初句。次
T33n1717_p0946b22║不斷下釋下句。次明今經具足中三。初雙
T33n1717_p0946b23║明具本跡二義對斥他經。次今經下正明
T33n1717_p0946b24║今經具斯二義獨超眾典。皆先跡次本。三
T33n1717_p0946b25║蓋由下雙結歎。初如文。次正明中跡可見。
T33n1717_p0946b26║本中二。先廢跡。次又顯下顯本。顯本又二。
T33n1717_p0946b27║初正顯本。次抹十方下明顯本之益助歎
T33n1717_p0946b28║顯本之能。三雙結歎中二。先因。次果。因中
T33n1717_p0946b29║普雨充足斷疑起信之言亦可通於本跡。言
T33n1717_p0946c01║未盡者。一期化畢他方復會節節不休。次
T33n1717_p0946c02║約二乘對辨涅槃中二。先明前經經及教
T33n1717_p0946c03║主拱手不治。次引涅槃闡提對辨。前言三
T33n1717_p0946c04║無為者。文雖舉三正明擇滅。對辨涅槃又
T33n1717_p0946c05║二。先舉涅槃。次二乘下重舉今經能治二
T33n1717_p0946c06║乘。又二。先舉二乘難治。次今則下明今經
T33n1717_p0946c07║能治。又二。初明能化人法至妙。次色身下
T33n1717_p0946c08║明所化身方知益深。又三。初身益。次令心
T33n1717_p0946c09║下智益。三其耳下總明身智得益功用。此之
T33n1717_p0946c10║勝益文似六根實兼上位。上位益者。具如
T33n1717_p0946c11║華嚴云。初住菩薩得十種六根。故四念處云
T33n1717_p0946c12║六根清淨。有真有似。次重比決中初以此
T33n1717_p0946c13║間世智為本乃至佛智。又二。先比決。次
T33n1717_p0946c14║佛權力下指廣舉例。一切功用自行化他皆
T33n1717_p0946c15║應作此比決。初文二。先結前生後。次正比
T33n1717_p0946c16║決中。言復劣楊脩三十五里者。漢順帝時上
T33n1717_p0946c17║虞縣令度尚有息名子禮。為曹娥作碑。
T33n1717_p0946c18║後蔡邕字伯喈。聞其碑妙特從北來至碑
T33n1717_p0946c19║所。值夜乃手摸讀之。歎之不已。於夜題
T33n1717_p0946c20║其碑背以為八字云。黃絹幼婦[外*男]孫虀臼。
T33n1717_p0946c21║至後漢時。楊脩曹操同至碑所見此八字。
T33n1717_p0946c22║楊脩當時曉八字義。曹公尚昧乃云未得說
T33n1717_p0946c23║之。行過三十五里思乃得之。便自歎云。才
T33n1717_p0946c24║不才三十五里哉。其曹娥者。史記孝女傳
T33n1717_p0946c25║云會稽上虞人。父盱能絃歌為巫祝。五月
T33n1717_p0946c26║五日。於江迎伍君濤溺水而死。不得屍。
T33n1717_p0946c27║娥時年十四。巡江號哭晝夜不絕。遂投江
T33n1717_p0946c28║死抱父屍而出。有是感故為之立碑。中間
T33n1717_p0946c29║言十六分者。諸經校量多分。皆以一十六
T33n1717_p0947a01║分為校量本。如世秤斤亦十六兩。涅槃經
T33n1717_p0947a02║中。值佛多少以判信解亦云十六。今大論
T33n1717_p0947a03║云。一切眾生智除諸佛世尊。欲比舍利弗
T33n1717_p0947a04║十六分之一猶故不能及。至佛智云無謀
T33n1717_p0947a05║而當。猶如明鏡不謀端醜。隨其形對任運
T33n1717_p0947a06║似真。二明同異中二。先問起。次答。初問意
T33n1717_p0947a07║者。前明宗體皆對諸經跡門以辨同異。是
T33n1717_p0947a08║則實相體一乘宗通於四時但有兼帶之異。
T33n1717_p0947a09║今明權實智用為復如何。次答中二。初總
T33n1717_p0947a10║答名通而事別。別相如何。次藏通下出其別
T33n1717_p0947a11║相。於中為二。先出諸教諸部不同。次今經
T33n1717_p0947a12║下出此經異相。初文二。先出小教力用短淺
T33n1717_p0947a13║尚不斷五住等況長遠耶。次出大部縱兼
T33n1717_p0947a14║顯實不斷近疑於中先釋。次故權實二名
T33n1717_p0947a15║下結異。次今經亦二。先釋。次結異。釋中二。
T33n1717_p0947a16║亦先釋跡。次破執下明本。三別釋用中。文
T33n1717_p0947a17║自分二。各自為十。初釋跡中二。先列。次釋。
T33n1717_p0947a18║釋中二。先釋。次對十妙。釋又二。釋結。釋中
T33n1717_p0947a19║二。先通。次別。通略不釋但注云云。通歷十
T33n1717_p0947a20║妙皆具十意者。且如境妙有六境不同。且
T33n1717_p0947a21║妙因緣自分四教圓教為一三教為三。謂
T33n1717_p0947a22║破三因緣顯一因緣等。乃至住一因緣用
T33n1717_p0947a23║三因緣等。如是乃至行位利益皆有麤妙。
T33n1717_p0947a24║麤妙相對皆有三一。以通十意思之可知。
T33n1717_p0947a25║於別釋中自為十文。前六文中皆有三意
T33n1717_p0947a26║後四不假。初文三者。先屬對所以。次敘昔。
T33n1717_p0947a27║三述證此經初文。初意如文。次何者下敘
T33n1717_p0947a28║昔。三今破下明今經意。次文初如文。雖破
T33n1717_p0947a29║下次意。三正直下述今。言樹想還生等者。
T33n1717_p0947b01║所詮實理猶如一根。能詮權教猶如杖葉。若
T33n1717_p0947b02║其不廢逗緣諸教則千枝萬葉權想還生。
T33n1717_p0947b03║以想生故亡其實本。開中初如文。次文兩
T33n1717_p0947b04║重舉昔。三今開下述今。會中初如文。大品
T33n1717_p0947b05║下次文。此經下第三文。住中初如文。而眾生
T33n1717_p0947b06║下次文。故言下第三文。住三中初如文。尋念
T33n1717_p0947b07║下次文。又昔下第三文。住非三中。初文闕。次
T33n1717_p0947b08║文事理二重但述今不敘昔。既言住雙非
T33n1717_p0947b09║而顯一故無昔可敘覆三亦然。三既被覆
T33n1717_p0947b10║無三可述。所以文中但語除病。謂除執
T33n1717_p0947b11║三。之病法何所傷。所言但除其病者。病
T33n1717_p0947b12║謂執權為實。法謂一切權法。執權之病若
T33n1717_p0947b13║除。即此權法是實。是故除病不須除法。第
T33n1717_p0947b14║二結意中云為顯十妙之用略言十等者。初
T33n1717_p0947b15║跡中用對跡中十妙者。具依前釋十妙之
T33n1717_p0947b16║文準望自了。次十妙者。破既破情以顯於
T33n1717_p0947b17║妙故用智妙。廢既廢教。教是所說故用說
T33n1717_p0947b18║妙。開既約理。理即境也。會既約行應用行
T33n1717_p0947b19║妙。住既元是佛之本意。佛之本意唯用一乘
T33n1717_p0947b20║故是乘妙也。住三既其約佛權智。權即起應
T33n1717_p0947b21║隨機逗物故用感應妙也。住非三非一者。
T33n1717_p0947b22║法性不當權之與實。人天之乘非三教之
T33n1717_p0947b23║權非實理之一。非此雙非何能起通故用
T33n1717_p0947b24║神通覆三是用位妙者。三法恒須是故須
T33n1717_p0947b25║覆。覆三麤位即是用於常住妙位。住三是
T33n1717_p0947b26║用眷屬妙者。權同於三而常顯一。非妙眷
T33n1717_p0947b27║屬則無此用。住一是用利益妙者。如住一
T33n1717_p0947b28║地而用三益。終令得於一實之益。次本十
T33n1717_p0947b29║用又三。初標數。次述意。三列釋。釋中二。先
T33n1717_p0947c01║釋。次對十妙。初文又二。謂有通別。通亦略
T33n1717_p0947c02║無。別釋又二。初正別釋。次佛散赴機下結引
T33n1717_p0947c03║證意。初文自十。一一文皆先屬對。次釋對
T33n1717_p0947c04║意。三引文證結。釋對意中文有二別。前之
T33n1717_p0947c05║四文皆先敘跡。次明拂跡後之六文住本顯
T33n1717_p0947c06║本。住非跡非本顯本。無跡可述。餘四即此
T33n1717_p0947c07║跡而論本亦不須廣述於跡。先總知此異
T33n1717_p0947c08║至文易了。初破跡顯本中。初述跡為二。初
T33n1717_p0947c09║述動執之文。次推三品文下結跡文意也。
T33n1717_p0947c10║初述中三文各二。皆先敘文。次出文意。第
T33n1717_p0947c11║三寶塔文中兼以第七卷蓮華喻本妙中意
T33n1717_p0947c12║助成。次所以下拂跡顯本。三引證中二。先
T33n1717_p0947c13║正引。次直舉下釋文意。廢跡中初如文。次
T33n1717_p0947c14║文者。初昔為下。先敘跡。次今障下拂跡。次
T33n1717_p0947c15║引證亦二。先正引文。次即是下釋文意。開
T33n1717_p0947c16║跡文中。初就法下先敘跡。次今若下拂跡。
T33n1717_p0947c17║次就理中但明就理拂跡之意。會跡中初如
T33n1717_p0947c18║文。次文中。先敘跡。次諸跡下拂跡。住本者。
T33n1717_p0947c19║秖是不離於本而常顯本。引文意不離本
T33n1717_p0947c20║時娑婆。於跡娑婆以顯本娑婆。常住下結
T33n1717_p0947c21║文意可知。住跡中秖於跡中顯。一之時已
T33n1717_p0947c22║現古佛之塔正為顯本故也。覆跡中云師
T33n1717_p0947c23║子奮迅能前跳後跳。後跳即未來益之相
T33n1717_p0947c24║也。次結引證意如文。次對本十妙。文中闕
T33n1717_p0947c25║於住跡顯本。準跡十用對十妙義。兼取前
T33n1717_p0947c26║來開合之義來此勘會即知文誤。此中應
T33n1717_p0947c27║將破開會三以之為因。故前跡中破約智
T33n1717_p0947c28║開約境會約行此三屬因。位通因果本門
T33n1717_p0947c29║開果以出國土。故覆跡顯本對前跡門覆三
T33n1717_p0948a01║顯一。前是位妙故今應對果妙。更加住跡
T33n1717_p0948a02║顯本為感應妙。以住非跡非本為神通妙。
T33n1717_p0948a03║文則相當或別有意也。壽命合在眷屬妙中。
T33n1717_p0948a04║涅槃合在利益妙中。既對跡辨所以可知。
T33n1717_p0948a05║本跡十用還各用十妙。如前明體即指十
T33n1717_p0948a06║妙之中中道實性。宗即指跡前之五妙及本
T33n1717_p0948a07║中前二。今用既益他即是果上之用。應在
T33n1717_p0948a08║跡中六七八九四妙及本中第三乃至第九。
T33n1717_p0948a09║今通用者。在果非但用其果法。亦復用其
T33n1717_p0948a10║因法。何者。他宜須此境智等故。況復不依
T33n1717_p0948a11║境智行等。將何以為利物之本。是故須有
T33n1717_p0948a12║通別二對。而釋於用。四結成悉檀者。前明
T33n1717_p0948a13║十用。若非權實二智之力。焉能去取。出沒適
T33n1717_p0948a14║時。能顯實發跡。是故更須辨此結悉檀。
T33n1717_p0948a15║於中二。先敘意。次正釋。初文者。秖是權實
T33n1717_p0948a16║二智作二十用。令眾生斷疑生信耳。次文
T33n1717_p0948a17║者。更束十為四。使用文可見。又為二。先
T33n1717_p0948a18║跡。次本。跡中自二。先別。次通。別謂分十以
T33n1717_p0948a19║對四悉。通謂一一各具四悉。初別中初三
T33n1717_p0948a20║本未有一乘之善。而今此三。即成一乘。善
T33n1717_p0948a21║無過此。故屬為人。次破廢覆名。對破三
T33n1717_p0948a22║惡。其名最便。住三住一對世界者。但文二
T33n1717_p0948a23║異。義當世界。第一義文甚可見。次通中二。
T33n1717_p0948a24║先釋。次結意。初釋中二。先釋一番。次餘例。
T33n1717_p0948a25║次本門中二。標釋釋中通別二意。別中例跡
T33n1717_p0948a26║可知。次通約一科以結四悉檀意者。意
T33n1717_p0948a27║亦如前。類前說之。可以意得。五悉檀同異
T33n1717_p0948a28║中。先敘意標列。次釋。釋中二。先跡。次本。跡
T33n1717_p0948a29║中二。先釋。次問答料簡。初文者。三一名同。
T33n1717_p0948b01║意義各異。藏通各以三乘為三。涅槃為一。
T33n1717_p0948b02║別圓對前為三。實理為一。以此三一。遍歷
T33n1717_p0948b03║五味四教分別。則教教十用不同。部部增
T33n1717_p0948b04║減。十用復異。將前十用之文。展轉遍入。使
T33n1717_p0948b05║意明了。於中三。先釋。次故知下結意。三文
T33n1717_p0948b06║云下引證。不能委記。宜須細思。問答中三。
T33n1717_p0948b07║法譬。結意。本門所言無一者。隨以一文例
T33n1717_p0948b08║斥應無別指。
T33n1717_p0948b09║法華玄義釋籤卷第十八