1 X58n0996_p0257b01 　 2 X58n0996_p0257b02 　 3 X58n0996_p0257b03 　 4 X58n0996_p0257b04 　 5 X58n0996_p0257b05 焚薪卷第一(或曰析薪膏肓)(婺州張明刊) 6 X58n0996_p0257b06 　 7 X58n0996_p0257b07 　　　　可堂　師會　錄 8 X58n0996_p0257b08 　韓非曰先王有郢書而後世多燕說議者曰家奮 9 X58n0996_p0257b09 　私智以講無詔之書幾何其不為燕說夫析薪之 10 X58n0996_p0257b10 　記教章是語獻替而對以蝦鮓者也又何暇其為 11 X58n0996_p0257b11 　燕說而已哉嗚呼美西子之捧心不自寤其醜迺 12 X58n0996_p0257b12 　蟷螂之用其才也昔者偽經亂轍南山聚而焚之 13 X58n0996_p0257b13 　曰毋以曲學誘諸子於亡羊之岐故吾作焚薪又 14 X58n0996_p0257b14 　聞穀梁左氏之病有能針而起之者斯文之病雖 15 X58n0996_p0257b15 　康成再出越人更生弗可及已故復命其篇曰析 16 X58n0996_p0257b16 　薪膏肓云耳。 17 X58n0996_p0257b17 初題目云華嚴者探玄云華嚴之稱梵語名健拏驃 18 X58n0996_p0257b18 訶健拏名雜華驃訶名嚴飾日照三藏說云西域別 19 X58n0996_p0257b19 有一供養具名驃訶其狀六重下闊上狹飾以華寶 20 X58n0996_p0257b20 一一重內皆安佛像良以此經六位重疊位位成佛 21 X58n0996_p0257b21 正類彼事故立此名據此今唯標華嚴者乃約事為 22 X58n0996_p0257b22 名也至豈非略名耶。 23 X58n0996_p0257b23 　議曰此釋有乎三病二可笑三病者且茲經者疏 24 X58n0996_p0257b24 　抄如雲流通日久孰不知其華梵況此止釋一章 25 X58n0996_p0257c01 　門乎等閑會於梵語一病也探玄周疏具釋斯題 26 X58n0996_p0257c02 　玄言妙語溢目盈空置而勿用陸沉正義二病也 27 X58n0996_p0257c03 　吾祖廣演多門具收餘義故有事名清涼見其旁 28 X58n0996_p0257c04 　來是以疏抄不錄今獨取此以旁為正三病也二 29 X58n0996_p0257c05 　可笑者不知人之不用而謂人之不知一可笑也 30 X58n0996_p0257c06 　欲以初卷探玄張己博覽二可笑也嗚呼撿行數 31 X58n0996_p0257c07 　字錄令傳寫廢後進之分陰不亦可焚乎。 32 X58n0996_p0257c08 析薪又曰言一乘教義分齊者此總相標名今此一 33 X58n0996_p0257c09 乘具同別二教教義之分齊也以下列十門釋此教 34 X58n0996_p0257c10 義不出三乘一乘若別教一乘則三乘等本來不異 35 X58n0996_p0257c11 若同教一乘則三一合明故今雖標一乘攝三乘等 36 X58n0996_p0257c12 俱盡所以統收不異故曰一運載含融故曰乘故此 37 X58n0996_p0257c13 教義具同別之分齊也正同大疏義理分齊雖有四 38 X58n0996_p0257c14 科亦唯同別二教之分齊至今存此一題以標名者 39 X58n0996_p0257c15 順下十門首明建立一乘末辯義理分齊則先教後 40 X58n0996_p0257c16 義中間八門不出同別義意包羅此最允當唯存此 41 X58n0996_p0257c17 名也。 42 X58n0996_p0257c18 　議曰此段有膏肓之疾者二暗僻不通者七夫欲 43 X58n0996_p0257c19 　圖龍須知龍之有四足頭尾鱗鬚之具然後得其 44 X58n0996_p0257c20 　彷彿今說一乘不知一乘乃緣起圓融無盡普法 45 X58n0996_p0257c21 　而云不出三乘一乘豈不妄乎遷居而忘妻膏肓 46 X58n0996_p0257c22 　之疾者一也世之傳形神者雖有天機之巧如神 47 X58n0996_p0257c23 　之妙未有昧平生者能得之今說教義而以能詮 48 X58n0996_p0257c24 　為教所詮為義得非平日不識眉目而為之傳神 49 X58n0996_p0258a01 　者乎是亦妄也是知復子之不救膏肓之疾者二 50 X58n0996_p0258a02 　也七不通者夫別教一乘圓融具德卓絕獨立餘 51 X58n0996_p0258a03 　如虛空縱收諸教一一同圓故曰唯有一乘更無 52 X58n0996_p0258a04 　餘也亦謂不出三一暗而不通者一也且章家別 53 X58n0996_p0258a05 　下具明二門今棄初門唯取後義又不明言取捨 54 X58n0996_p0258a06 　之意暗而不通者二也又會解釋同教曰三乘一 55 X58n0996_p0258a07 　乘和合不異今云本來不異又次引願抄總證曰 56 X58n0996_p0258a08 　統收不異今試問之此三不異同乎異乎暗而不 57 X58n0996_p0258a09 　通者三也又今引此抄總證同別皆曰統收而同 58 X58n0996_p0258a10 　教百非曰決謂全收只作同教意切不可要全收 59 X58n0996_p0258a11 　諸教亦是別教又反質曰若爾全揀門復是何教 60 X58n0996_p0258a12 　此正要揀收對說同別爾今卻問曰統收全收行 61 X58n0996_p0258a13 　相何異分相之全揀復是何教今文還以揀收對 62 X58n0996_p0258a14 　說以否暗而不通者四也會解曰三乘一乘和合 63 X58n0996_p0258a15 　不異差當中特改正曰此約三一具故名同會解 64 X58n0996_p0258a16 　累曰共三一又見引至相會三歸一則印許曰若 65 X58n0996_p0258a17 　依此義但釋教章可也今記曰三一合明亦將問 66 X58n0996_p0258a18 　曰此中縱無五句定有四句為一為異若一何以 67 X58n0996_p0258a19 　妄加破斥又乃特自改正若異何義為當觀其下 68 X58n0996_p0258a20 　文又不承用三乘為教一乘為義迴三入一之說 69 X58n0996_p0258a21 　暗僻不通者五也夫以別該同皆成無礙圓收諸 70 X58n0996_p0258a22 　教一一同圓故曰統收不異運載含融豈容三一 71 X58n0996_p0258a23 　並明權實角立者哉於戲住持十餘載未明行願 72 X58n0996_p0258a24 　抄文暗而不通者六也此之教義方餘疏抄但是 73 X58n0996_p0258b01 　所況而與地品全同至相和尚以章章之今承用 74 X58n0996_p0258b02 　爾義如攝益處顯今引玄談可見妄誕非唯暗於 75 X58n0996_p0258b03 　章文抑亦不曉大疏指鹿為馬暗而不通者七也 76 X58n0996_p0258b04 　又復施之於人加以行文用語無不暗僻於戲曾 77 X58n0996_p0258b05 　不體究但作蠅鑽譬猶葉公見而絕倒今已斑斕 78 X58n0996_p0258b06 　更加強項法藥不投聞義不徙得非不療之膏肓 79 X58n0996_p0258b07 　乎疑誤後人焚之晚矣此火沿及會解矣。 80 X58n0996_p0258b08 析薪曰今將下言如來海印等者謂此三昧通乎因 81 X58n0996_p0258b09 果如大經已下至此明菩薩海印三昧也又云譬如 82 X58n0996_p0258b10 大海乃至此明果人海印三昧也今揀因異果特標 83 X58n0996_p0258b11 如來也又此三昧雖是說華嚴經所依之定然大集 84 X58n0996_p0258b12 第十四亦明此定乃菩薩得之故今揀也如彼經云 85 X58n0996_p0258b13 善男子乃至今是十身舍那所踞方窮海印之玄妙 86 X58n0996_p0258b14 爾又至下云佛海印三昧準知餘釋名等如諸經抄 87 X58n0996_p0258b15 問題云華嚴一乘教義此云海印三昧一乘教義何 88 X58n0996_p0258b16 邪上是立題故約經名標之則使外人知是華嚴教 89 X58n0996_p0258b17 章也今將開門演義故標海印此唯內學者所知故 90 X58n0996_p0258b18 題合標華嚴此宜名海印也。 91 X58n0996_p0258b19 　議曰此段有迷宗謬解者一禍及餘文者三水中 92 X58n0996_p0258b20 　捉月者再無根妄談者亦有一焉原夫一乘同別 93 X58n0996_p0258b21 　依佛海印定起不同三乘依佛後得智發今標如 94 X58n0996_p0258b22 　來海印示非如來法住誰云揀因異果全失此文 95 X58n0996_p0258b23 　之意所謂迷宗謬解者一也且施設異相天下共 96 X58n0996_p0258b24 　知以揀三一二相有異彼所依異而令準此顯因 97 X58n0996_p0258c01 　異果得非謬解之禍以及彼乎禍及餘文者一也 98 X58n0996_p0258c02 　清涼疏鈔揀佛菩薩證極相似何忽引來證此標 99 X58n0996_p0258c03 　宗依起有異禍及餘文者二也大集經中自明菩 100 X58n0996_p0258c04 　薩得此三昧非彼大集所依之定如何援彼以揀 101 X58n0996_p0258c05 　華嚴乃曰又此三昧雖是說華嚴定等豈非謬解 102 X58n0996_p0258c06 　迷宗以及彼文哉禍及餘文者三也詳此標宗正 103 X58n0996_p0258c07 　以如來妙定揀佛法住今但廣引經文多開科節 104 X58n0996_p0258c08 　言以如來揀於菩薩此非背本逐末棄形捕影者 105 X58n0996_p0258c09 　乎故曰水中捉月者一也又大集經但說菩薩得 106 X58n0996_p0258c10 　此三昧縱欲引之可於釋義之後評論之間曰然 107 X58n0996_p0258c11 　此三昧亦有因果得之有異而與前段華嚴一處 108 X58n0996_p0258c12 　書之今乃多著閑辭標結生起兩處謄寫觀彼雅 109 X58n0996_p0258c13 　意而謂眾人不知我獨博採陽陽自得不知春池 110 X58n0996_p0258c14 　瓦礫適足以發眾口之笑水中捉月者再也標宗 111 X58n0996_p0258c15 　揀教而云海印一乘弘經立題故下華嚴二字而 112 X58n0996_p0258c16 　言示外人故題書華嚴示內學者故標名海印不 113 X58n0996_p0258c17 　亦妄誕太甚乎所謂無根妄談一也於戲下俚巴 114 X58n0996_p0258c18 　人和者千萬析薪既出謄錄盈笥不急掃除必至 115 X58n0996_p0258c19 　蔓莚萬世之後忽遇識者唾罵發笑亦一時之羞 116 X58n0996_p0258c20 　復子設坐道場不免耳熱吾之鍾愛故有此勸急 117 X58n0996_p0258c21 　焚之急焚之。 118 X58n0996_p0258c22 析薪曰次列章門也十科不同大分為二前八門就 119 X58n0996_p0258c23 教法以明後二門約義理以辨又前八中初五門就 120 X58n0996_p0258c24 化法明後三門就化儀辨初中先為權宗判一乘為 121 X58n0996_p0259a01 不了教是佛密意之說故首立一乘也乃至總上八 122 X58n0996_p0259a02 門皆是教法而所詮義理當次明之先論五教諸義 123 X58n0996_p0259a03 不同後辯一乘義理分齊首立一乘後明義理正順 124 X58n0996_p0259a04 題中一乘教義分齊章之名也。 125 X58n0996_p0259a05 　議曰此段特違祖誨者二臆說教義者一且賢首 126 X58n0996_p0259a06 　自言但以和尚章疏義豐文簡致令後人多難趣 127 X58n0996_p0259a07 　入是以具錄和尚微言妙旨勒成義記探玄二十 128 X58n0996_p0259a08 　卷一乘教分記三卷等何以妄曰為權宗等耶特 129 X58n0996_p0259a09 　違祖誨者一也此子下文稱此語本於圭峰者妄 130 X58n0996_p0259a10 　也義如下辯太一和尚曰一乘法義佛及普賢願 131 X58n0996_p0259a11 　行建立有情眾生依而住持吾家相承謹按經論 132 X58n0996_p0259a12 　發明其旨故曰初明而言首立一乘又云賢首國 133 X58n0996_p0259a13 　師立華嚴一乘得非跋扈臆說特違祖誨者二也 134 X58n0996_p0259a14 　作章之意茫然文義之間安曉建立不辯造證尤 135 X58n0996_p0259a15 　難終日數砂不見法理不亦可憐生臆說教義者 136 X58n0996_p0259a16 　薪曰前八教法後二義理又曰先教後義又曰顯 137 X58n0996_p0259a17 　此言教又曰正順題中教義等今試問之同教以 138 X58n0996_p0259a18 　臨門三車為教大白牛車為義若以前八為教前 139 X58n0996_p0259a19 　八應是三乘為收何典後二為義是誰所詮若以 140 X58n0996_p0259a20 　法華為教法華一部之文豈但三乘而已若以群 141 X58n0996_p0259a21 　經為教群典豈　詮白牛又復前八但群經乎哉 142 X58n0996_p0259a22 　是知教義不如是說設欲救言此中教義不同下 143 X58n0996_p0259a23 　文奈何汝下自會曰故上云然此一乘教義分齊 144 X58n0996_p0259a24 　等又若救曰法華不說則已說則權實雙彰故自 145 X58n0996_p0259b01 　有三乘為教者此義不然何者既曰權實雙彰則 146 X58n0996_p0259b02 　彼三一皆有言教豈彼三乘無所詮一乘無能詮 147 X58n0996_p0259b03 　乎亦不可言以望一乘故俱是教斯則逾遠矣便 148 X58n0996_p0259b04 　令華嚴不得與群經作一處安頓也則發千載笑 149 X58n0996_p0259b05 　口大率會解析薪止以能詮為教所詮為義而不 150 X58n0996_p0259b06 　知別有教義二大遂不識章旨嗚呼題目標章尚 151 X58n0996_p0259b07 　皆不曉別釋之文不言可諭故曰臆說教義者一 152 X58n0996_p0259b08 　也此獨辯明粗可混金之鋀餘文不足道也不焚 153 X58n0996_p0259b09 　何待。 154 X58n0996_p0259b10 析薪曰故地論下引證此之二分本出地論今義引 155 X58n0996_p0259b11 為證爾具足論者論經云我但說一分論云是地所 156 X58n0996_p0259b12 攝有二種一因分二果分說者謂解釋一分者是因 157 X58n0996_p0259b13 分以於果分為一分故探玄解云釋有二種一此十 158 X58n0996_p0259b14 地有二分一就實十地唯佛所知佛智所行名為果 159 X58n0996_p0259b15 分上論云此智是誰證偈言佛所行故又上云智起 160 X58n0996_p0259b16 佛境界故又加鳥跡所依太虛空為果海等二隨相 161 X58n0996_p0259b17 十地菩薩所行名為因分是即果分玄絕當不可說 162 X58n0996_p0259b18 因分約機是即可說此義通一部經中大意二言說 163 X58n0996_p0259b19 十地有二分一約妙智正證如智境故離相離言故 164 X58n0996_p0259b20 名果分即不可說二約方便寄法顯地差別故名因 165 X58n0996_p0259b21 分此局斯品今約初義故通一部。 166 X58n0996_p0259b22 　議曰此有四過一不事謙恭強項過二誇大甕天 167 X58n0996_p0259b23 　好異過三不達理趣衍引過四昧文妄判違宗過 168 X58n0996_p0259b24 　夫初過者教義二大判說不說探玄具顯義苑發 169 X58n0996_p0259c01 　暉諸記僉引而不遵承得非不事謙恭而強項乎 170 X58n0996_p0259c02 　第二過者義苑所引探玄第十之初析薪所書此 171 X58n0996_p0259c03 　卷之後而謂昔人不知吾獨博總特異眾說不亦 172 X58n0996_p0259c04 　過乎不然何以不用昔引而書此耶是謂醯雞誇 173 X58n0996_p0259c05 　己甕天取異鯤鵬過莫大也第三過者探玄此段 174 X58n0996_p0259c06 　正釋十地二分故曰謂此地法有其二分故有就 175 X58n0996_p0259c07 　實隨相并言說十地等非將總相因果二分各為 176 X58n0996_p0259c08 　十地也故有又加所依太虛空為果海　言此義 177 X58n0996_p0259c09 　前已明是豈特將性海果分成就實十地普賢緣 178 X58n0996_p0259c10 　因不說住行向等為隨相十地邪嗚呼不通其旨 179 X58n0996_p0259c11 　輒寫其文吞食加字亂後學之心昧聖人之意得 180 X58n0996_p0259c12 　非過乎第四過者復結判云今約初義故通一部 181 X58n0996_p0259c13 　今試問曰此通一部章邪經邪若云經者今不釋 182 X58n0996_p0259c14 　經若曰是章如何隨相就實通斯一部章文又復 183 X58n0996_p0259c15 　此通為對何局更復問曰祖謂通一部經中大意 184 X58n0996_p0259c16 　如何通邪據此記文乃將就實十地即是果海隨 185 X58n0996_p0259c17 　相十地便是因分此二十地貫通一部此說妄也 186 X58n0996_p0259c18 　且五周因果總不說住行向耶全失章疏之意得 187 X58n0996_p0259c19 　非昧彼之文妄判章旨違其宗耶妄搖筆端而曰 188 X58n0996_p0259c20 　述作不貳過之意乎略書此四過實至多餘俟自 189 X58n0996_p0259c21 　省耳。 190 X58n0996_p0259c22 析薪釋雙融中曰以上既以果海為不可說因分當 191 X58n0996_p0259c23 可說恐人局執故此偏收至不可偏執也并不可局 192 X58n0996_p0259c24 執。 193 X58n0996_p0260a01 　議曰此中雖少有文據而全失祖意當知法本融 194 X58n0996_p0260a02 　通故有雙融一義如理事之後有無障礙等豈可 195 X58n0996_p0260a03 　但恐局執而書此邪清涼亦謂因果本融不可局 196 X58n0996_p0260a04 　執但什其言不得其意如曰不然則凡說雙融之 197 X58n0996_p0260a05 　處盡是遮情非顯法理矣思之後之學者擇其善 198 X58n0996_p0260a06 　者而從之可也。 199 X58n0996_p0260a07 析薪就普賢下分相門則一乘別於三乘該攝門則 200 X58n0996_p0260a08 三乘本是一乘皆屬別也若唯初門則三一迥異若 201 X58n0996_p0260a09 唯後門則三一本同今既分為二門則先以全三之 202 X58n0996_p0260a10 一揀於全一之三後以全一之三本是全三之一則 203 X58n0996_p0260a11 雖分相而未始不同雖該攝而未始不異故此二門 204 X58n0996_p0260a12 揀收自在也如此。 205 X58n0996_p0260a13 　議曰此段謬甚又與差當敵體相違略辯八過餘 206 X58n0996_p0260a14 　俟來哲云一帶靴為帽過全一之三全三之一雖 207 X58n0996_p0260a15 　分相而未始不同雖該攝而未始不異者同而必 208 X58n0996_p0260a16 　異異而必同三一具存權實雙顯斯同教也冠於 209 X58n0996_p0260a17 　別旨之端是非帶靴為帽乎二有奴無主過汝謂 210 X58n0996_p0260a18 　不一不異等義具屬同教而為別教所以今謂雖 211 X58n0996_p0260a19 　分而同不一即不異也雖該而異不異即不一也 212 X58n0996_p0260a20 　若爾者別科二門備彰不一異之所以別教之宗 213 X58n0996_p0260a21 　法便成烏有得非有奴而無主乎三的驢妨主過 214 X58n0996_p0260a22 　本章曰不一是分相不異是該攝汝今分相是乎 215 X58n0996_p0260a23 　不一而不異該攝乃不異而不一正累本章得非 216 X58n0996_p0260a24 　的驢之妨主乎四烏江自殺過此云別教下判屬 217 X58n0996_p0260b01 　同今是昨非後固傷前得非項氏之刃遊於彼之 218 X58n0996_p0260b02 　頸乎五歸咎圭山過者差當曰然圭山決以全收 219 X58n0996_p0260b03 　門只作同教意正要揀收對說同別等試問曰圭 220 X58n0996_p0260b04 　山何處明指只作同邪圭山果有是語賢首就此 221 X58n0996_p0260b05 　何忽全收是知圭山定無是語復之跋扈歸過祖 222 X58n0996_p0260b06 　師耳六背祖自立過者若圭山決以只作同教如 223 X58n0996_p0260b07 　何輒敢自言全一之三本是全三之一揀收自在 224 X58n0996_p0260b08 　皆屬別教邪若祖有是言汝作此說得非背祖悖 225 X58n0996_p0260b09 　德而自立乎七妄解大疏過者圓覺大疏曰圓教 226 X58n0996_p0260b10 　攝於前四一一同圓差當釋曰今謂正約全收具 227 X58n0996_p0260b11 　五教一一同圓義當攝方便之同也又曰亦同教 228 X58n0996_p0260b12 　之全收也今亦問曰總相會通或總為一圭山何 229 X58n0996_p0260b13 　故獨約同而癈別又復方便苟存何曰同圓應是 230 X58n0996_p0260b14 　此子未曉同圓之義遂與此中己義矛盾也八揮 231 X58n0996_p0260b15 　戈自刺過今文自言該收一切不異一乘皆屬別 232 X58n0996_p0260b16 　教與彼差當角立不同得非自刺過乎四教一一 233 X58n0996_p0260b17 　同圓一切不異一乘理義無別而兩處釋通同別 234 X58n0996_p0260b18 　各判其義安在開眼做夢斯何人斯火之遲矣今 235 X58n0996_p0260b19 　為釋曰分相者方便無體莫不皆空究竟正乘坐 236 X58n0996_p0260b20 　斷法界該攝則三乘無已普法所成舊曰圓融元 237 X58n0996_p0260b21 　是普法色即是空空中無色三即是一一內無三 238 X58n0996_p0260b22 　故曰三乘竟必有盡若爾則餘乘皆盡唯有一乘 239 X58n0996_p0260b23 　云何是中更容他物是故二門共詮別旨。 240 X58n0996_p0260b24 析薪曰分相下一別於三問此三乘唯是始教邪通 241 X58n0996_p0260c01 中間三教邪乃至今釋此義略為二門一引教正釋 242 X58n0996_p0260c02 二問答辯明初中此一乘者是華嚴迥異之別此門 243 X58n0996_p0260c03 外三車通中間三教故下章三處明文以深密法相 244 X58n0996_p0260c04 為終教何者如李唐三藏解深密等三法輪中後二 245 X58n0996_p0260c05 是始終二教故文云此三法輪但攝小乘及三乘中 246 X58n0996_p0260c06 始終二教不攝別教一乘(此亦是將別教一乘對 247 X58n0996_p0260c07 法相宗三乘料揀亦以三乘 248 X58n0996_p0260c07 通於始終二教)又正立教中復指深密三法輪中後二是始 249 X58n0996_p0260c08 終二教又決擇其意第三門小始入終亦云後二為 250 X58n0996_p0260c09 始終二教如深密說者是此上三說正以法相宗第 251 X58n0996_p0260c10 三時為終教也相宗正當第三時故知三車通終教 252 X58n0996_p0260c11 也又正立教中云中間三者有其三義一或總為一 253 X58n0996_p0260c12 謂一三乘教也以此皆為三人所得故如上所引說 254 X58n0996_p0260c13 據此文正指前能引三車共般若之義亦以三車總 255 X58n0996_p0260c14 合中間三教也此上引當文證。 256 X58n0996_p0260c15 　議曰畫虎而類狗希鳳而成梟者復子是也昔與 257 X58n0996_p0260c16 　吾同在仙潭以易簡百非初成八十段者求吾斤 258 X58n0996_p0260c17 　斧以其請勤為說數段而復隨毀己義手抄吾言 259 X58n0996_p0260c18 　乃曰若爾某之所解大旨僉謬將通改之幾月而 260 X58n0996_p0260c19 　再出一本亦八十段吾又謂曰易簡略無紀綱汝 261 X58n0996_p0260c20 　之所辯亦其細其耳且如所揀三乘豈特始教哉 262 X58n0996_p0260c21 　伊遂鼓掌曰至言也某雖有此志不敢發此言是 263 X58n0996_p0260c22 　以百非俱作權始今其去之矣偶其寺為有朋所 264 X58n0996_p0260c23 　攘我輩鳥散遂不復請吾之說復抵澄江乃以是 265 X58n0996_p0260c24 　語再治百非申揀三之義洎述析薪作會解而理 266 X58n0996_p0261a01 　皆謬妄為一時之羞易簡之徒逾保舊說所以然 267 X58n0996_p0261a02 　者什吾之言不體吾意其欲成之而反害之也是 268 X58n0996_p0261a03 　謂畫虎而狗希鳳而梟者也今將略提其妄使之 269 X58n0996_p0261a04 　自省冀其陞吾堂而入吾室亦同體大悲之一端 270 X58n0996_p0261a05 　也薪引當文中有四過何者以性為相者一前後 271 X58n0996_p0261a06 　冰炭者二三一不斷亦有一焉初者文曰三處明 272 X58n0996_p0261a07 　文以深密法相為終教等下文又曰況或固執法 273 X58n0996_p0261a08 　相為始教及乎正釋三法輪而曰由三性理通始 274 X58n0996_p0261a09 　終二教又曰若依彼三性立彼三無性以顯中道 275 X58n0996_p0261a10 　此義通終教又曰況其中攝不空真如耶立教中 276 X58n0996_p0261a11 　曰有不空理故義當終教又曰依不空義故法鼓 277 X58n0996_p0261a12 　經中以不空為終也今問曰中道之理不空真如 278 X58n0996_p0261a13 　豈法相邪以性為相者一也首言深密法相後言 279 X58n0996_p0261a14 　中道真如前後冰炭者亦有一矣薪又曰又正立 280 X58n0996_p0261a15 　教中云中間三教有其三義一或總為一謂一三 281 X58n0996_p0261a16 　乘教也以此皆為三人所得故乃至三車總合三 282 X58n0996_p0261a17 　教也又同教中釋引般若結文云大乘既二乘有 283 X58n0996_p0261a18 　實義則大乘必具三乘也及乎正立教中釋皆為 284 X58n0996_p0261a19 　三人所得卻云然此所得自有三義始教始終俱 285 X58n0996_p0261a20 　別終教始終俱同頓教始終俱離同教差當中破 286 X58n0996_p0261a21 　續入二段曰終頓佛果為前三乘人之所趣入故 287 X58n0996_p0261a22 　言皆為今試問之此言終頓皆屬三車彼曰所趣 288 X58n0996_p0261a23 　同成佛果前後冰炭者二也又問曰終頓三車因 289 X58n0996_p0261a24 　車乎果車乎若因車者何以文曰約彼三乘所求 290 X58n0996_p0261b01 　果說若果車者應有三果何以下引終同之義證 291 X58n0996_p0261b02 　並成佛又說終頓佛果為三所趣又復問曰汝謂 292 X58n0996_p0261b03 　並成終頓佛果為是三中牛車為復露地牛車邪 293 X58n0996_p0261b04 　若三之牛車安得三人趣入而並成佛以若並成 294 X58n0996_p0261b05 　則無三故若言迴心並成則已無二乘何必廣破 295 X58n0996_p0261b06 　三果若曰三中牛之因車須廣破者則亦違所求 296 X58n0996_p0261b07 　果說此言三車彼曰並成三一不斷者一也若如 297 X58n0996_p0261b08 　汝說則易簡獨揀始教三乘義極成矣是知涉獵 298 X58n0996_p0261b09 　經書全無理水落筆成非發言誕妄也上引當文 299 X58n0996_p0261b10 　並皆解釋首尾相背明文三乘列終頓處略不引 300 X58n0996_p0261b11 　成是俱不曉也。 301 X58n0996_p0261b12 薪曰二引他文者大疏光宅四乘中彼以三車為權 302 X58n0996_p0261b13 清涼辯違云若唯說法華為實則抑諸般若及大乘 303 X58n0996_p0261b14 了義之經是知昔大亦有權實法華俱會昔權故說 304 X58n0996_p0261b15 三皆虛指昔實不滯方便故不會之演義云以抑昔 305 X58n0996_p0261b16 大乘了義之經皆成權故(此文不許昔大皆屬權 306 X58n0996_p0261b17 也亦是通中間三教之意) 307 X58n0996_p0261b17 又南中諸師第二時空第三時為雙照空有(此當臨門三車) 308 X58n0996_p0261b18 清涼辯違云若第二時未顯常住實相般若豈無常 309 X58n0996_p0261b19 邪涅槃亦說佛性亦名般若是知實相般若則正因 310 X58n0996_p0261b20 佛性等(此不許於第二第三時一向是權)如上 311 X58n0996_p0261b21 所引並以三車通中 312 X58n0996_p0261b21 間三教非唯始教也。 313 X58n0996_p0261b22 　議曰此有二過初三一舛謬過二引證不齊過初 314 X58n0996_p0261b23 　者且將問曰清涼昔日之實屬終頓教彼疏抄者 315 X58n0996_p0261b24 　判一乎判三乎若判三者何以彼文終頓俱入一 316 X58n0996_p0261c01 　邪圭山亦曰但光宅不顯說昔日自有一乘實教 317 X58n0996_p0261c02 　則抑諸部般若大乘之經若判一者今引何證以 318 X58n0996_p0261c03 　彼之一為今之三三一舛謬過者一也廣引彼文 319 X58n0996_p0261c04 　證今之義三一既差別證不齊過者亦有一焉折 320 X58n0996_p0261c05 　薪既失會解愈謬并焚之并焚之。 321 X58n0996_p0261c06 薪二問答辯明者問若如所引雖知三車通於三教 322 X58n0996_p0261c07 何故圭山云然此大乘與一乘異者法相宗學人多 323 X58n0996_p0261c08 不信之故華嚴藏和尚製五教義分齊文中料揀大 324 X58n0996_p0261c09 乘有十義差別都引二十餘部經論證之據此豈法 325 X58n0996_p0261c10 相宗是終教頓教邪答此文乃是乘攝中文其中曾 326 X58n0996_p0261c11 不言是始是終況復如上文引正以法相宗深密第 327 X58n0996_p0261c12 三時為終邪況圭山乃是性相對論今文乃是別教 328 X58n0996_p0261c13 一乘與三乘對說若以法相宗證此三車為始教何 329 X58n0996_p0261c14 不以彼一乘證今一乘為終教邪況或固執法相為 330 X58n0996_p0261c15 始教者此亦是吾宗大分一意但不可堅守何者若 331 X58n0996_p0261c16 以意求昔日三車通乎二義如上引破光宅之文并 332 X58n0996_p0261c17 破南中二三時教則昔三乘通乎權實若辯光宅等 333 X58n0996_p0261c18 順則許昔三是權故云若依昔未顯說一切具有如 334 X58n0996_p0261c19 來知見根敗之種今昔有異演義云昔日大乘亦說 335 X58n0996_p0261c20 如來藏性涅槃法身真常之理未曾顯說一切眾生 336 X58n0996_p0261c21 皆具如來知見則一乘三乘昔權今實又云昔日實 337 X58n0996_p0261c22 體不足皆屬法華(此則許昔三唯始教此中許意 338 X58n0996_p0261c23 非昔無實但實體不足由對法華一 339 X58n0996_p0261c23 向實故大分以昔三是權始教義也)又南中諸師 340 X58n0996_p0261c24 辯順中若約大分猶 341 X58n0996_p0261c24 有理在(此亦許二三時為權始教義)故清涼破 342 X58n0996_p0262a01 南中五時而圭山 343 X58n0996_p0262a01 用南中五時者正取清涼辯順中大分之意皆須善 344 X58n0996_p0262a02 得文意不可局執今文乃是通相之義故當中間三 345 X58n0996_p0262a03 教也乃至若三車為教一乘為義則唯法華若門外 346 X58n0996_p0262a04 三車設之為教得出為義通指餘經餘經即法華以 347 X58n0996_p0262a05 前諸大乘經也此之三義亦證知唯有一乘而有二 348 X58n0996_p0262a06 教等。 349 X58n0996_p0262a07 　議曰此中有九過焉何者臆說祖意者二以相兼 350 X58n0996_p0262a08 　性者一三車唯相前無空經昔實屬始終頓徒施 351 X58n0996_p0262a09 　權實不明蝦跳不出斗者亦各有一焉初者賢首 352 X58n0996_p0262a10 　作章自言但以和尚章疏義豐文簡多難趣入故 353 X58n0996_p0262a11 　錄微言勒成教分記等今云特由相學是故作章 354 X58n0996_p0262a12 　臆說祖意者一也圭山但云由相學不信故文中 355 X58n0996_p0262a13 　引二十餘部經論證之曾不言獨揀相宗不揀終 356 X58n0996_p0262a14 　頓賢首自說述作之意圭山豈特違哉臆說祖意 357 X58n0996_p0262a15 　者二也性相二宗乖如水火此方彼土自古相排 358 X58n0996_p0262a16 　今以相通乎性云何成異以相兼性者三病也汝 359 X58n0996_p0262a17 　謂賢首探玄方改自語相違者奈何今章中下兩 360 X58n0996_p0262a18 　卷亦判相教為始此有謗祖之愆可成十病矣法 361 X58n0996_p0262a19 　華之前空有互陳古今共許汝說三車雖通三教 362 X58n0996_p0262a20 　唯是相宗古聖先賢並無此說三車唯相者四病 363 X58n0996_p0262a21 　也昔若但相應不談空不應以空還歸法相設欲 364 X58n0996_p0262a22 　言有不屬三車以離三車昔無有故昔無空經者 365 X58n0996_p0262a23 　五病也玄談之文義有縱奪縱之則昔日有實法 366 X58n0996_p0262a24 　華不會會者但權權皆屬始始中亦兼空有二教 367 X58n0996_p0262b01 　爾則三車唯屬始門若或奪之昔日未曾顯說一 368 X58n0996_p0262b02 　切具有知見縱說涅槃真常之理實體不足皆屬 369 X58n0996_p0262b03 　法華僉須破會雖有權實盡屬三車一乘三乘昔 370 X58n0996_p0262b04 　權今實若爾則權通三教總判昔經望今一乘權 371 X58n0996_p0262b05 　實差別正與今章旨相符汝今盡判昔實屬始者 372 X58n0996_p0262b06 　六病也又若昔實盡歸始者孔目教章皆以法華 373 X58n0996_p0262b07 　為一則三乘終頓宛爾徒施者七病也聞說昔權 374 X58n0996_p0262b08 　今實便謂昔皆始教則權實差別等諸權言通不 375 X58n0996_p0262b09 　能曉一乘三乘權實未決者汝坐矣八病也昔日 376 X58n0996_p0262b10 　有實總屬始門今章昔三縱有頓實于何非始云 377 X58n0996_p0262b11 　何汝說欲高易簡是謂蝦跳不能出斗者九病也 378 X58n0996_p0262b12 　又亦錯判清涼縱奪通揀不曉演義會解亦可火 379 X58n0996_p0262b13 　矣。 380 X58n0996_p0262b14 薪曰一權下問此實是終實邪指別教邪此權是始 381 X58n0996_p0262b15 教邪通相說邪答此實則別教一乘此權則中間三 382 X58n0996_p0262b16 教何者如答小乘無行果則云今依大乘故無實行 383 X58n0996_p0262b17 果此大乘則通實也若約三皆無實則望一乘故皆 384 X58n0996_p0262b18 權也等至能引三車通大乘終教又後皆進入別教 385 X58n0996_p0262b19 一乘等。 386 X58n0996_p0262b20 　議曰此有五病能所不分判妙為麤者各有其一 387 X58n0996_p0262b21 　切類笑林者二自語楚夏亦有一焉何者若取下 388 X58n0996_p0262b22 　文今依大乘之句證今所揀大乘通實而俱是權 389 X58n0996_p0262b23 　者今問汝曰此句大乘牛車法體之大乘邪大乘 390 X58n0996_p0262b24 　經名之大乘邪若三中牛車所喻之法體大乘此 391 X58n0996_p0262c01 　是理行果等為體何有云言若曰大乘經者何以 392 X58n0996_p0262c02 　引成此中牛車法體通終教邪若曰此大乘經詮 393 X58n0996_p0262c03 　此法故故得引者乘是昔乘經是今經安以今日 394 X58n0996_p0262c04 　法華詮彼昔日權乘是知不曉有大乘經有大乘 395 X58n0996_p0262c05 　法今言無得乃大乘法體果行虛故是以屬權若 396 X58n0996_p0262c06 　大乘經縱使昔日所說小大之經既結集後部帙 397 X58n0996_p0262c07 　具存安得空無游學二十年住持十餘載能所未 398 X58n0996_p0262c08 　分一病也教章孔目皆指法華為同教一乘所依 399 X58n0996_p0262c09 　之典汝謂通實之權判妙為麤二病也薪又曰若 400 X58n0996_p0262c10 　約三皆無實則望一乘故皆權者亦將問曰汝以 401 X58n0996_p0262c11 　下文大乘通實之權望彼別教一乘而無得者為 402 X58n0996_p0262c12 　望一乘法體耶為望能詮之華嚴邪若言法體者 403 X58n0996_p0262c13 　以法華之文言對彼具德之性果辯權實乎設欲 404 X58n0996_p0262c14 　對之法華一部之文見在龍藏安曰無得若對華 405 X58n0996_p0262c15 　嚴經部而無得者又不可也何者現見法華華嚴 406 X58n0996_p0262c16 　相對安著法華無恙安謂空無汝皆臆說使人捧 407 X58n0996_p0262c17 　腹而絕倒切類笑林者三病也又令後皆進入別 408 X58n0996_p0262c18 　教一乘者應是後時七卷法華皆將散入八十卷 409 X58n0996_p0262c19 　內使華嚴添卻許多言句矣是亦切類笑林四病 410 X58n0996_p0262c20 　也前曰昔實屬始今曰通乎頓實是非自語楚夏 411 X58n0996_p0262c21 　哉五病也。 412 X58n0996_p0262c22 薪曰亦不下所以遮者以古來諸師立於十義乃至 413 X58n0996_p0262c23 具書十義終注文云上皆彼文。 414 X58n0996_p0262c24 　議曰此有無理衍引過且智者未出人多不曉異 415 X58n0996_p0263a01 　說紛紜是以文句具列具破大師出後正義已申 416 X58n0996_p0263a02 　況清涼賢首破二破三亦提大旨豈二祖師不讀 417 X58n0996_p0263a03 　文句邪要義不遵閑詞強用費謄寫之工翳名教 418 X58n0996_p0263a04 　之理南山曰文繁誰欲為之蓋為事不獲己今浪 419 X58n0996_p0263a05 　書八百餘言其不得已哉有類此者舉此可焚之。 420 X58n0996_p0263a06 薪曰問二下此中問意躡上文云約彼三乘所求果 421 X58n0996_p0263a07 說乃至不約大乘果為問者以大乘出界未即是果 422 X58n0996_p0263a08 以界外有四種變易生死故二障雙斷不獨斷煩惱 423 X58n0996_p0263a09 故也等。 424 X58n0996_p0263a10 　議曰此有項籍不臣過何者章曰此中三車約彼 425 X58n0996_p0263a11 　果說今云出界未即是果者是抗祖師之命釋其 426 X58n0996_p0263a12 　章而拒其命得非項羽陽尊懷王而不用其命哉 427 X58n0996_p0263a13 　不然則自位究竟得出為義通不曉也不知破彼 428 X58n0996_p0263a14 　三車何物空無欲取著述之名以誑孺子可乎哉 429 X58n0996_p0263a15 　可乎哉。 430 X58n0996_p0263a16 薪曰答依下云今依大乘云昔日但有言教無實行 431 X58n0996_p0263a17 果故者經云以佛教門出三界苦是昔但有言教也 432 X58n0996_p0263a18 等。 433 X58n0996_p0263a19 　議曰此中今昔不辨權實無分前後矛盾各有其 434 X58n0996_p0263a20 　一以佛教門出三界苦法華正文前文指此大乘 435 X58n0996_p0263a21 　但曰通實之三車又望一乘而俱是權若或昔權 436 X58n0996_p0263a22 　今實法華是昔權何經當彼今實此則今昔不辨 437 X58n0996_p0263a23 　一過也同教所依之經而曰通實之權權實無分 438 X58n0996_p0263a24 　二過也前文指為無體之牛車今謂是有形之言 439 X58n0996_p0263b01 　教前後矛盾者三過也。 440 X58n0996_p0263b02 薪曰今言下上來二段一約小依大故無小果二約 441 X58n0996_p0263b03 自宗故各有果今約三望一故皆無果也方便相盡 442 X58n0996_p0263b04 者正別教意以三本是一故三相盡也。 443 X58n0996_p0263b05 　議曰此中有三病同教三乘不盡病法華不能破 444 X58n0996_p0263b06 　會病三乘不破自盡病何者且別教三本是一故 445 X58n0996_p0263b07 　得彼盡同教見有方便應不盡邪一病也法華義 446 X58n0996_p0263b08 　唯同教應不破會此經縱有別義亦對方便皆同 447 X58n0996_p0263b09 　教故相盡唯別同應不盡則法華不能破會二病 448 X58n0996_p0263b10 　也別教唯是華嚴華嚴曾不破會同教門下方便 449 X58n0996_p0263b11 　相又不盡今說三乘皆盡是自盡也三乘不破而 450 X58n0996_p0263b12 　自盡者三病也。 451 X58n0996_p0263b13 薪曰以至下云後皆進入則約三乘俱入也故經云 452 X58n0996_p0263b14 今此幼童皆是吾子愛無偏黨我有如是七寶大車 453 X58n0996_p0263b15 其數無量應當等心各各與之不宜差別此則皆進 454 X58n0996_p0263b16 入別教一乘之意也下亦云三乘根不定故堪可進 455 X58n0996_p0263b17 入別教一乘等亦此意也又探玄云前共教菩薩於 456 X58n0996_p0263b18 彼教中多時長養深解窮徹行布教源即當得此普 457 X58n0996_p0263b19 賢法界(此是進入別教一乘)。 458 X58n0996_p0263b20 　議曰此中有五種失同教機無極果失共教無人 459 X58n0996_p0263b21 　入同失同別應分權實失法華絕無所化失全同 460 X58n0996_p0263b22 　昔人謬解失何者且特引第八而揀第七第七之 461 X58n0996_p0263b23 　機應不得普賢法界若不得者便無極果一病也 462 X58n0996_p0263b24 　共教三乘皆入第八應不入彼所揀之七邪別機 463 X58n0996_p0263c01 　總不入同二病也同教之人不得普賢法界應是 464 X58n0996_p0263c02 　權邪同若屬權入別方實同別而分權實自古未 465 X58n0996_p0263c03 　有三病也法華總屬同教別機皆入華嚴法華所 466 X58n0996_p0263c04 　化之機宛若太空者四病也易簡法師每說從三 467 X58n0996_p0263c05 　入同從同入別人皆非之今同若無果不入而何 468 X58n0996_p0263c06 　全同謬說者五病也設或與彼不同而不和會是 469 X58n0996_p0263c07 　亦病也。 470 X58n0996_p0263c08 薪問臨門下此問乃至答中初方便者既引子出世 471 X58n0996_p0263c09 自位究竟即是實也故經云汝速出三界當得三乘 472 X58n0996_p0263c10 聲聞辟支佛佛乘我今為汝保任此事終不虛也次 473 X58n0996_p0263c11 方便者引出無果即是權也言此二者實不實也言 474 X58n0996_p0263c12 無二者唯一方便也三乘雖有實以望一乘俱是方 475 X58n0996_p0263c13 便故唯一相也。 476 X58n0996_p0263c14 　議曰此有二失臆說方便失不識教義失何者據 477 X58n0996_p0263c15 　析薪第二卷初乃約教義釋此二義彼曰所謂義 478 X58n0996_p0263c16 　者非約所詮乃約有實方為義也正如上由是方 479 X58n0996_p0263c17 　便引子得出非不實也即三乘義自位究竟故有 480 X58n0996_p0263c18 　實義爾若望一乘義亦稱教如上云由是方便引 481 X58n0996_p0263c19 　故非是實也今問曰此實不實約教義乎臆說方 482 X58n0996_p0263c20 　便不識教義各有一矣是知但見經論疏章之文 483 X58n0996_p0263c21 　彷彿相似便乃抄寫初不知其義理若何是亦偶 484 X58n0996_p0263c22 　然非亦偶然全不自曉前後類皆相違如德量中 485 X58n0996_p0263c23 　釋無量寶車記文也從之學者當加選擇可也。 486 X58n0996_p0263c24 析薪教義差別中曰二教義下至二乘同得大車也。 487 X58n0996_p0264a01 　議曰章文止有七十有二字引經兩句又復前文 488 X58n0996_p0264a02 　此義已如鏡明是以章家為門略指今析薪以四 489 X58n0996_p0264a03 　百有餘字解釋又且不干大義繁文翳理此亦衍 490 X58n0996_p0264a04 　引無用過也。 491 X58n0996_p0264a05 析薪德量中曰德量下乃至此等下此唯明太白牛 492 X58n0996_p0264a06 車體具德等即平等一乘之義對下無量寶車故屬 493 X58n0996_p0264a07 同教問曰上云同教三一合說今既唯明一乘體用 494 X58n0996_p0264a08 揀於大乘既不合三何名同教邪答由上三科差別 495 X58n0996_p0264a09 但云一乘不出義相今既明體用等義由詮此義故 496 X58n0996_p0264a10 屬於同雖以具德不具德揀於別然此具德一乘必 497 X58n0996_p0264a11 迴三入一亦是三一同義也若爾下說三乘根不定 498 X58n0996_p0264a12 進入別教一乘應可例難云次德量差別雖以主伴 499 X58n0996_p0264a13 具不具揀別然此具主伴一乘必迴三入一若爾應 500 X58n0996_p0264a14 亦是三一合說是同教邪答若別教一向揀之而不 501 X58n0996_p0264a15 收也雖云三乘進入別教然知此三乘本來悉是彼 502 X58n0996_p0264a16 別教一乘更無異事則全三是一不同同教雖揀義 503 X58n0996_p0264a17 別必有三可迴入故知今雖揀別亦不出三一合說 504 X58n0996_p0264a18 之意又彼言下乃至問言彼宗者豈非始教相宗邪 505 X58n0996_p0264a19 答上明言此章以法相宗第三時為終教等又至如 506 X58n0996_p0264a20 是之言指上具德之車而有無量正明一一德中具 507 X58n0996_p0264a21 無量德即德相十玄之義也又至云非適一者此均 508 X58n0996_p0264a22 適之適非之適之適也即和同之義意云此無量不 509 X58n0996_p0264a23 同一也此義下今此法華正唯同教但於體具德中 510 X58n0996_p0264a24 略指一德具一切德爾唯華嚴宗方廣說也。 511 X58n0996_p0264b01 　議曰此有十妄菽麥不辨慶吊相隨不識一多各 512 X58n0996_p0264b02 　有二種悖德謗祖食空華果禍及玄談曲說適字 513 X58n0996_p0264b03 　各有一焉何者如云此等異相約同教一乘云唯 514 X58n0996_p0264b04 　明大白牛車具德等即平等一乘之義今論曰平 515 X58n0996_p0264b05 　等一乘乃是終教今汝所揀是終能揀是終恬以 516 X58n0996_p0264b06 　為當何哉能所不分菽麥不辨一妄也薪又問曰 517 X58n0996_p0264b07 　上云同教三一合說今既唯明一乘乃至此具德 518 X58n0996_p0264b08 　一乘必迴三入一亦是三一同義也試論之曰文 519 X58n0996_p0264b09 　引清涼起信相大又指佛性平等一乘而云迴三 520 X58n0996_p0264b10 　入一亦是三一合說差當釋總相會通中同教云 521 X58n0996_p0264b11 　於共教中分出故知非圓中之同即上來之義皆 522 X58n0996_p0264b12 　非圓中是終頓之同也又說必迴三入一如何差 523 X58n0996_p0264b13 　當注會三歸一曰用釋餘義意勢全別邪會三迴 524 X58n0996_p0264b14 　三其義是一此引清涼與彼清涼亦未有異如何 525 X58n0996_p0264b15 　作此說邪發言前卻慶弔相隨二妄也薪又曰由 526 X58n0996_p0264b16 　詮此義故屬於同今復論曰今以白牛所況一乘 527 X58n0996_p0264b17 　揀彼三乘果車無體故云無得不上車等卻云由 528 X58n0996_p0264b18 　詮此義故屬於同上言此子能所不分今顯然也 529 X58n0996_p0264b19 　是亦能所不分菽麥不辨三妄也薪又曰若爾下 530 X58n0996_p0264b20 　說三乘根不定進入別教一乘乃至亦不出三一 531 X58n0996_p0264b21 　合說之意今又論曰若言別教一向揀而不收者 532 X58n0996_p0264b22 　汝何前云故此二門揀收自在也如此數紙之間 533 X58n0996_p0264b23 　便成冰炭是亦前後慶弔相隨四妄也又問汝謂 534 X58n0996_p0264b24 　第八門三入別者同教邪別教邪能詮之經法華 535 X58n0996_p0264c01 　乎華嚴乎若言同教今何言別若是別者何以文 536 X58n0996_p0264c02 　曰同教說者是章文錯乎立義已妄從而又此妄 537 X58n0996_p0264c03 　說空華復結空果五妄也薪又問曰言彼宗者豈 538 X58n0996_p0264c04 　非始教法相宗耶今論曰孔目曰及三乘終教寂 539 X58n0996_p0264c05 　照照寂乃至無為等宗又下云三宗各別又云此 540 X58n0996_p0264c06 　三乘宗等豈皆法相宗邪又汝下文云一祖自語 541 X58n0996_p0264c07 　相違後來方改且賢首作書特寄文字過海東便 542 X58n0996_p0264c08 　不知自言胡越而修改令相順將去悖德謗祖六 543 X58n0996_p0264c09 　妄也薪又曰如是之言指上具德之車而有無量 544 X58n0996_p0264c10 　正明一一德中具無量德即德相十玄之義也論 545 X58n0996_p0264c11 　曰文曰我有如是七寶大車其數無量釋云無量 546 X58n0996_p0264c12 　寶車非適一也何嘗言車所具德一一德中具無 547 X58n0996_p0264c13 　量德以多車揀一車也此尚不曉其他可知一多 548 X58n0996_p0264c14 　不辯七妄也又引玄文證成此義則見會解亦妄 549 X58n0996_p0264c15 　說也二祖之意兩俱不得則禍及玄談八妄也薪 550 X58n0996_p0264c16 　又曰非適一者此均適之適非之適之適也即和 551 X58n0996_p0264c17 　同之義今論曰此言今無量車非適所謂之一牛 552 X58n0996_p0264c18 　車也適者往也何必太曲哉曲說適字九妄也薪 553 X58n0996_p0264c19 　又曰法華正唯同教但於體具德中略指一德具 554 X58n0996_p0264c20 　一切德爾唯華嚴宗方廣說也論曰華嚴謂之無 555 X58n0996_p0264c21 　盡佛法一成一切成故普見眾生成正覺等正用 556 X58n0996_p0264c22 　此也法華何嘗言所具德中一德具多德乎至理 557 X58n0996_p0264c23 　不入於心遂此妄誕是亦一多不辯十妄也此段 558 X58n0996_p0264c24 　章文但九行許汝書一千五百餘言加以除寫經 559 X58n0996_p0265a01 　論疏記等語下筆判釋句句謬妄悲夫。 560 X58n0996_p0265a02 薪五寄位差別。 561 X58n0996_p0265a03 　議曰夫斯章者教網之綱也苟欲指示學者但當 562 X58n0996_p0265a04 　振舉大旨使之正耳今無理衍引扶疏技葉繁文 563 X58n0996_p0265a05 　翳理臆說亂心徒欲彰己撿閱之功不覺累學人 564 X58n0996_p0265a06 　傳寫之費且永叔介甫讀書何啻五車苟有述作 565 X58n0996_p0265a07 　豈當於一書中盡寫之乎何其小哉何其小哉寄 566 X58n0996_p0265a08 　位差別文旨明白雖初心稚子讀之無不通曉今 567 X58n0996_p0265a09 　書將千言而多無用加以謬妄略件如後。 568 X58n0996_p0265a10 薪曰且如梁攝論本論云如佛廣說所安立法相於 569 X58n0996_p0265a11 菩薩十地釋論云十地即華嚴經中十地品所顯文 570 X58n0996_p0265a12 句此文句中如來廣說隨所安立(上論文)由此義故天 571 X58n0996_p0265a13 台謂無著攝大乘論釋華嚴十地也今約寄位門中 572 X58n0996_p0265a14 故與諸經論同耳。 573 X58n0996_p0265a15 　議曰此段於章何用觀彼之意特欲言天台不合 574 X58n0996_p0265a16 　指攝論釋華嚴又謂彼不知但行布同諸經論而 575 X58n0996_p0265a17 　圓融有異奈何吾家祖師累有此語豈亦不合而 576 X58n0996_p0265a18 　不知乎妄非先賢一妄也若是則智者二罪復子 577 X58n0996_p0265a19 　俱坐矣又欲彰己博覽益見寡聞得不火其書乎 578 X58n0996_p0265a20 　無理衍引二妄也。 579 X58n0996_p0265a21 薪曰八地已上是一乘故不言寄今云八地已上寄 580 X58n0996_p0265a22 一乘法者以大疏唯取地論意故以三乘寄顯一乘 581 X58n0996_p0265a23 所以一乘不言寄也今通約諸經論故並云寄爾。 582 X58n0996_p0265a24 　議曰清涼言故不言寄釋彼文也今章無用而連 583 X58n0996_p0265b01 　書之又復由此展轉枝葉五千餘言而又卒不能 584 X58n0996_p0265b02 　言寄不寄意是皆揀擇之慧不明述作之體無師 585 X58n0996_p0265b03 　不學妄作過三妄也。 586 X58n0996_p0265b04 薪又問曰此別地行相既通餘經論何故獨言華嚴 587 X58n0996_p0265b05 十地甚深甚深言所不至若不寄位何以顯深不包 588 X58n0996_p0265b06 三乘。 589 X58n0996_p0265b07 　菩薩法豈不見梁攝善成立中或曰三乘或曰大 590 X58n0996_p0265b08 　乘是大中三俱大乘也三不知此中所揀小乘是 591 X58n0996_p0265b09 　愚法而謂三中二乘以將對餘深大乘為三乘故 592 X58n0996_p0265b10 　又謂智論三中二故噫大乘之外別有小乘故成 593 X58n0996_p0265b11 　三宗章塚明若執炬數指而此謬妄所引所釋俱 594 X58n0996_p0265b12 　失其旨是未讀斯章也何忽作記若是之邪 595 X58n0996_p0265b13 　諺所謂船未覆而躍水中矣火之火之次科之過 596 X58n0996_p0265b14 　亦猶是也承前十妄矣。 597 X58n0996_p0265b15 七根緣中薪曰以望下云若望自宗亦真實也者既 598 X58n0996_p0265b16 此菩薩義當三賢探玄因問曰若地前過彼劫數必 599 X58n0996_p0265b17 信受者即知地上二宗不別豈彼所信無十地邪答 600 X58n0996_p0265b18 於彼教中具有行布十地漸次乃至佛果長養彼根 601 X58n0996_p0265b19 器務令成熟自注即自宗真實義又曰極遲之者至 602 X58n0996_p0265b20 彼劫數定當信入如其疾者即是不定又上引清涼 603 X58n0996_p0265b21 亦云若教道三祇亦未入玄(注曰)亦自真實義也等。 604 X58n0996_p0265b22 　議曰若如復言以十地為真實者應是彼宗亦將 605 X58n0996_p0265b23 　三賢為假名邪苟或如是則無以揀二宗差別何 606 X58n0996_p0265b24 　者三賢菩薩望一乘假名也望自宗亦假色也根 607 X58n0996_p0265c01 　緣受者差別安在當知只此菩薩在此假名在彼 608 X58n0996_p0265c02 　真實二宗異也嗟乎雖有撿閱抄寫之功誠未曉 609 X58n0996_p0265c03 　大疏探玄之意徒益繁文惑亂後學耳謬說假名 610 X58n0996_p0265c04 　過十一妄也。 611 X58n0996_p0265c05 九約機顯中薪曰解云下言一相一寂等法者下文 612 X58n0996_p0265c06 更云一味故云等也此通三教所趣若始教則三獸 613 X58n0996_p0265c07 不同河水一也法華云我等同入法性等清涼云終 614 X58n0996_p0265c08 頓二教雖說一性一相無二無三不辨圓融具德正 615 X58n0996_p0265c09 揀此也等。 616 X58n0996_p0265c10 　議曰此段妄說亦三種一者薪曰下文更云一味 617 X58n0996_p0265c11 　故云等也者且祖師以等法言替一味字其意安 618 X58n0996_p0265c12 　在況下文一味之下復有等字當知等於初教染 619 X58n0996_p0265c13 　淨即空小乘苦諦有為無為等宗皆一相孤門非 620 X58n0996_p0265c14 　無窮實德故云等也不曉等字過十二妄也二者 621 X58n0996_p0265c15 　薪又曰此通三乘所趣若始教則三獸不同河水 622 X58n0996_p0265c16 　一也等者若爾密跡大品及諸般若了義大乘所 623 X58n0996_p0265c17 　為之機同一所觀妙清淨道而彼三乘各證自果 624 X58n0996_p0265c18 　通實教否始終說三通益三機於中亦有權實不 625 X58n0996_p0265c19 　同此中之實是終頓之實否頓實二教共二乘否 626 X58n0996_p0265c20 　又況汝記上下之文具引大品通為三乘同觀得 627 X58n0996_p0265c21 　益證彼三車通乎頓實苟通頓實彼所為器喻三 628 X58n0996_p0265c22 　獸否所觀諦理河水一否是知不曉皆通三乘趣 629 X58n0996_p0265c23 　入之語熟觀彼意但欲取別易簡以和於吾說所 630 X58n0996_p0265c24 　揀三通乎諸教理實見解與彼無別於斯見矣有 631 X58n0996_p0266a01 　言無實過莫大焉十三妄也三者薪曰清涼云終 632 X58n0996_p0266a02 　頓二教雖說一性一相無二無三不辨圓融具德 633 X58n0996_p0266a03 　等者議曰無二無三若是所揀權實差別一科誰 634 X58n0996_p0266a04 　為能揀彼疏同教一乘今證所揀三乘恬然引之 635 X58n0996_p0266a05 　不發一語豈有將作一乘復為三乘不辨所因是 636 X58n0996_p0266a06 　知一乘三乘僉未通曉以一為三過十四妄也固 637 X58n0996_p0266a07 　欲引之但可摘句引耳如前七八兩科例皆如此 638 X58n0996_p0266a08 　旋抄旋撿略不特擇是不學為文之病也嗚呼不 639 X58n0996_p0266a09 　學妄作過十五妄也。 640 X58n0996_p0266a10 薪十本末下言大乘同性經者亦名一切佛行入智 641 X58n0996_p0266a11 毗盧遮那藏說經此經有四十地初說佛十地一名 642 X58n0996_p0266a12 甚深難知廣明智德地二名清淨身分威嚴不思議 643 X58n0996_p0266a13 明德地三名善明月幢寶相海藏地四名精妙金光 644 X58n0996_p0266a14 明功德神通智德地五名大輪威藏明德地六名虛 645 X58n0996_p0266a15 空內清淨無垢焰光開相地七名廣勝法界藏明戒 646 X58n0996_p0266a16 地八名窮淨普覺智藏能淨無垢迅無礙智通地九 647 X58n0996_p0266a17 名無邊億莊嚴迴向能照地十名毗盧遮那智海藏 648 X58n0996_p0266a18 地次明三乘各有十地聲聞十地者一受三歸地二 649 X58n0996_p0266a19 信地三信法地四內凡地五學信戒地六八人地七 650 X58n0996_p0266a20 須陀洹地八斯陀含地九阿那含地十阿羅漢地緣 651 X58n0996_p0266a21 覺十地者一昔行具足地二自覺甚深十二因緣地 652 X58n0996_p0266a22 三覺了四聖諦地四甚深利智地五八聖道地六覺 653 X58n0996_p0266a23 了法界虛空界眾生界地七證寂滅地八六通地九 654 X58n0996_p0266a24 徹秘密地十習氣漸薄地其菩薩十地即歡喜地等 655 X58n0996_p0266b01 是也海妙甚深菩薩問云一切自地從何處生佛言 656 X58n0996_p0266b02 從佛地生又問解脫解脫彼此何如佛言河水海水 657 X58n0996_p0266b03 彼此異否菩薩答曰廣狹有異佛言聲聞等法如彼 658 X58n0996_p0266b04 河水如來解脫如大海水又問諸大小河流入海否 659 X58n0996_p0266b05 佛言所有聲聞法等如今文引此文下初約本末分 660 X58n0996_p0266b06 異即三乘法為末佛法為本仍會末歸本即四法皆 661 X58n0996_p0266b07 入智藏大海既此經亦名一切佛行入智毗盧遮藏 662 X58n0996_p0266b08 說又佛第十地與今名同但海字前卻若三一對說 663 X58n0996_p0266b09 即佛法為本既是對論未為絕待若對待兼亡則佛 664 X58n0996_p0266b10 法亦為末也即以智藏大海為本此例清涼釋依處 665 X58n0996_p0266b11 中染淨融通四句內若染淨對說即華嚴為本剎種 666 X58n0996_p0266b12 所持世界為末若理事相望則前三句皆末(注)或唯 667 X58n0996_p0266b13 染或唯淨或俱華藏內娑婆故此三句皆末又曰第 668 X58n0996_p0266b14 四句復為其本(注)或泯染淨相盡同一法界今此義 669 X58n0996_p0266b15 勢例同此也故經中釋佛第十地云為諸菩薩說一 670 X58n0996_p0266b16 切法無所有故復告令知一切諸法本來寂滅大涅 671 X58n0996_p0266b17 槃故據此則知毗盧遮那智藏中本來寂滅方為絕 672 X58n0996_p0266b18 待也。 673 X58n0996_p0266b19 　議曰此說本末承易簡之緒餘也然且深非章旨 674 X58n0996_p0266b20 　而有五過謂本末混濫失差別難辯失以一為三 675 X58n0996_p0266b21 　失一開權實失廣抄無用失何者若作此釋會末 676 X58n0996_p0266b22 　歸本門中一乘通本末非三乘則本末混濫失章 677 X58n0996_p0266b23 　家自斷本末分異會末歸本明三一差別豈容一 678 X58n0996_p0266b24 　門本末混濫若此混濫何成差別則差別難辯失 679 X58n0996_p0266c01 　也又一乘既通為末末是三乘以一為三失設欲 680 X58n0996_p0266c02 　說彼一乘自有深淺如德量中同別二門俱為能 681 X58n0996_p0266c03 　揀又如攝益決擇等中一乘雖具淺深多門亦俱 682 X58n0996_p0266c04 　能揀未始有濫觀彼之意是將經文連讀語句遂 683 X58n0996_p0266c05 　有此說全類古人讀勝鬘經以方便言連歸下文 684 X58n0996_p0266c06 　曲解法華以順己意也況今約本末以分三一權 685 X58n0996_p0266c07 　實汝應一乘自開權實四病矣夫今章釋彼經意 686 X58n0996_p0266c08 　者初段本末分異從如是下會末歸本一切諸法 687 X58n0996_p0266c09 　三乘末也毗盧遮那智藏大海諸佛法一乘本也 688 X58n0996_p0266c10 　既為二段義自不同固欲會彼第十地者即曰舉 689 X58n0996_p0266c11 　後攝初義則無害何須穿鑿或作彼經之疏尚可 690 X58n0996_p0266c12 　從容今解此章全成妄誕又復全抄諸地之名於 691 X58n0996_p0266c13 　斯何用是則亦有廣抄無用失五病承前二十妄 692 X58n0996_p0266c14 　矣火之晚矣。 693 X58n0996_p0266c15 　 694 X58n0996_p0266c16 焚薪卷第一 695 X58n0996_p0266c17

　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

　　　　　　　　　　　　　以下是資料來源的相關訊息：

【經文資訊】卍新纂續藏經 第五十八冊 No. 996《華嚴一乘教義分齊章焚薪》

【版本記錄】CBETA 電子佛典 V1.6 (Big5) 普及版，完成日期：2007/08/28

【編輯說明】本資料庫由中華電子佛典協會（CBETA）依卍新纂續藏經所編輯

【原始資料】CBETA 人工輸入，CBETA 掃瞄辨識

【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)

=========================================================================

# 卍 Xuzangjing Vol. 58, No. 996 華嚴一乘教義分齊章焚薪

# CBETA Chinese Electronic Tripitaka V1.6 (Big5) Normalized Version, Release Date: 2007/08/28

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

=========================================================================

華嚴一乘教義分齊章焚薪卷第一

本經佛學辭彙一覽(共 258 條)