【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_p0897c08║
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T33n1717_p0897c10║法華玄義釋籤卷第十二
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T33n1717_p0897c12║　　　　天台沙門湛然述
T33n1717_p0897c13║三判麤妙中二。先約四教。次約五味。先
T33n1717_p0897c14║約四教中二。即三麤一妙。前三為三。初三
T33n1717_p0897c15║藏中為四。初明三相。次既是下明教意。三
T33n1717_p0897c16║不見下引證。四半字下判決。初又二。初總明
T33n1717_p0897c17║三法。次四念下明三法所至。言半字者。大
T33n1717_p0897c18║經第五云。譬如長者唯有一子。心常憶念憐
T33n1717_p0897c19║愛無已。將詣師所欲令受業。懼不速成
T33n1717_p0897c20║尋便將還。以愛念故晝夜殷勤教其半字。
T33n1717_p0897c21║而不教誨毘伽羅論。力未堪故。言半字者
T33n1717_p0897c22║謂九部經。毘伽羅論者謂方等典。此以理
T33n1717_p0897c23║等名方等典。非謂生蘇調斥方等。次通教
T33n1717_p0897c24║中二。先明三法。次判。初文者二。先總明。次
T33n1717_p0897c25║乾慧下明所至。次別教中三。初明三法。次
T33n1717_p0897c26║緣修下明教意。三若爾下判。初文亦二。初總
T33n1717_p0897c27║明三法。次十信下明三法所至。次明圓教
T33n1717_p0897c28║中二。先正釋。次故瓦官下以現事驗。初又
T33n1717_p0897c29║二。初正釋三法。次明所至。初又二。初正釋。
T33n1717_p0898a01║次秖點如來藏為廣下以大車釋成。初文
T33n1717_p0898a02║又二。先正釋。次秖點下融通。初文約實
T33n1717_p0898a03║相以論二者。正明即體論用故也。更融通
T33n1717_p0898a04║者恐未了者二義猶別。是故三法展轉相融。
T33n1717_p0898a05║此中四句。初句空藏為實。第四句實為空
T33n1717_p0898a06║藏。中間二句但云空為藏藏為空此語猶
T33n1717_p0898a07║略。貴在得意。若具足存中間兩句應云空
T33n1717_p0898a08║為藏實。藏實為空。藏為空實。空實為藏。則
T33n1717_p0898a09║成三對六句也。次以車體用釋成中二。初
T33n1717_p0898a10║明體中融即。次又點下明與具度融即車
T33n1717_p0898a11║體即是理性即也。具度即是對修明即。初文
T33n1717_p0898a12║三對。初秖點下明體有用故高廣。次二對
T33n1717_p0898a13║明體用相即。初對者明用即是體故非高
T33n1717_p0898a14║非廣。次對者明體即用故是高是廣。然第
T33n1717_p0898a15║三對不殊初對。為對第二以明第三故。
T33n1717_p0898a16║初對中云秖點者。體即藏空明體高廣。細
T33n1717_p0898a17║尋此意同異可見。言如來藏者。具如占察
T33n1717_p0898a18║下卷末文。次攝具度者。即大車之具度故不
T33n1717_p0898a19║異也。則止觀中正助合行其意可見。於中
T33n1717_p0898a20║二。先釋。次以不思議結不異。次明三法所
T33n1717_p0898a21║至中二。先釋。次引證。釋中三法展轉至於
T33n1717_p0898a22║妙覺。餘教不然。是故妙也。以我之因為汝
T33n1717_p0898a23║之果。故三並非妙。次事驗中。凡是大師妙會
T33n1717_p0898a24║諸處指斥他師。護時人情故云有人耳。五
T33n1717_p0898a25║味可知。四明開中三。初總標。次釋。三從人
T33n1717_p0898a26║天下結。釋中意者。以初句開人天。次句開
T33n1717_p0898a27║別教。第三句開藏通。一一文中三。皆先引
T33n1717_p0898a28║經立相。次明過失。三正為開。初引經明
T33n1717_p0898a29║理妙。彼執者不知故皆斥有過。至法華並
T33n1717_p0898b01║開無不歸妙。從此是下明過中云而其家
T33n1717_p0898b02║大小都無知者者。大經第八如來性品貧女
T33n1717_p0898b03║譬中引金藏喻。如止觀第一記已具引文。
T33n1717_p0898b04║今更略消喻義。其家者五陰也。陰有佛性
T33n1717_p0898b05║而大小不知。古人多釋。有云四果為大。凡
T33n1717_p0898b06║夫為小。論人云菩薩為大。聲聞為小。章安
T33n1717_p0898b07║云人天為小。析空二乘為大。析空二乘為
T33n1717_p0898b08║小。體空二乘為大。但空二乘為小。但空菩
T33n1717_p0898b09║薩為大。但空菩薩為小。出假菩薩為大。如
T33n1717_p0898b10║是大小皆悉不知。別教雖知帶教道故故
T33n1717_p0898b11║教屬權。第二句開中又如三譬以顯開相。
T33n1717_p0898b12║言定不定者。定是緣修計定能顯理。不定
T33n1717_p0898b13║謂真修能破定計。以真修望於緣修亦有
T33n1717_p0898b14║二義。譬中云如輪王能破安者。輪寶威伏
T33n1717_p0898b15║如破。十善化世如安。今亦如是。遍一切
T33n1717_p0898b16║法為破。亦無能破名安。又除暗如破。生
T33n1717_p0898b17║物如安。除瘼養珠準此可見。第三句次失
T33n1717_p0898b18║中言三五等乘者。第二句既已開別。故知
T33n1717_p0898b19║此中但開藏通。則三五等但約兩教。次結文
T33n1717_p0898b20║可知。故知方便諸乘皆悉不知無始藏理一
T33n1717_p0898b21║心三法。故各於一法少分起計並謂究竟。
T33n1717_p0898b22║今如來善巧方便種種調熟。還示眾生本有
T33n1717_p0898b23║覺藏。使大小咸知。昔覆今顯名之為開。今
T33n1717_p0898b24║文大小之言雖復寄在初句文中。如章安
T33n1717_p0898b25║釋意通後句即其意也。五始終者為二。初
T33n1717_p0898b26║總標來意。次何者下正釋。釋中為二。初汎
T33n1717_p0898b27║約一界。次今但下局一念十界。即是一念十
T33n1717_p0898b28║如三道。於中為四。初以三道性相體等。為
T33n1717_p0898b29║理性三軌。於中又三。標釋結。釋中三道各
T33n1717_p0898c01║有法譬等。具如初文釋眾生法中。但今文
T33n1717_p0898c02║中初明三道即十如中相性體三。為欲別
T33n1717_p0898c03║釋三道相狀。故一一道各云性相。無體字
T33n1717_p0898c04║者但是文略尋之可見。次夫有心下結中有
T33n1717_p0898c05║二。初正結。次引證。證云儔者類也。謂業苦
T33n1717_p0898c06║也。次以力作因緣為修得三軌。三如是果
T33n1717_p0898c07║報為究竟三軌。四明本末究竟又二。初言
T33n1717_p0898c08║等者。等前三種。性即是理。修得如文。彰顯
T33n1717_p0898c09║秖是究竟。今不云究竟者。義通初住。次
T33n1717_p0898c10║亦是下三諦等可見。前文明位之始終。則
T33n1717_p0898c11║約凡位一始終聖位一始終。今明三法始終
T33n1717_p0898c12║故須始凡夫一念。終在彰顯聖位。所以立
T33n1717_p0898c13║此門者。前雖開顯猶恐不了者。謂以開發
T33n1717_p0898c14║為三法始故須重明。秖緣始在於凡故凡
T33n1717_p0898c15║位可開。凡無三法何所論開。故不動凡夫
T33n1717_p0898c16║三法。而成聖人究竟三法。為是義故復立
T33n1717_p0898c17║此門勸勿自鄙。六明類通中二。標釋。釋中
T33n1717_p0898c18║五。初明來意。次列。三諸三法下明十條意。
T33n1717_p0898c19║四生起十條。五正釋十條。初文二。初正明。
T33n1717_p0898c20║次何者下釋。以一三法從始至終故名為
T33n1717_p0898c21║豎。以一三法通會諸三故名為橫。餘三望
T33n1717_p0898c22║三互得為橫。若言赴緣名異則一。一三皆
T33n1717_p0898c23║可自為橫豎。三釋十條意如文。四三道下
T33n1717_p0898c24║復生起十條。若望名異意同。雖一一至極。
T33n1717_p0898c25║此據圓理理體不殊。若據現名不無差別。
T33n1717_p0898c26║故以十條共為始終。始自所化極迷。終至
T33n1717_p0898c27║能化入滅。復一一條中皆約六即故。若離若
T33n1717_p0898c28║合橫豎該深。五正釋中自為十條。初三道中
T33n1717_p0898c29║二。先正釋。次結位。釋中先總對。次別釋。釋
T33n1717_p0899a01║中自三。一一文中皆先釋。次引證等。下去九
T33n1717_p0899a02║三文句大同。雖有小異大意可見。言妙句
T33n1717_p0899a03║者。諸法從本下明理妙。於諸過去下聞名
T33n1717_p0899a04║妙對三識釋中二。先總對。次釋。初文者。三
T33n1717_p0899a05║識同在理心。教門權說且立遠近。言庵摩
T33n1717_p0899a06║羅是第九。本理無染以對真性。阿黎耶是第
T33n1717_p0899a07║八無沒無明。無明之性即是智性故對般若。
T33n1717_p0899a08║末那識即是第七。執持藏識所持諸法。即此
T33n1717_p0899a09║執持名為資成。以助藏識持諸法故。第六
T33n1717_p0899a10║但能分別諸法故與第七同為資成。是故
T33n1717_p0899a11║今文不論第六。若準唯識論轉於八識以
T33n1717_p0899a12║成四智。又束四智以成三身者。則轉第
T33n1717_p0899a13║八為大圓鏡智。轉第七為平等性智。轉第
T33n1717_p0899a14║六為妙觀察智。轉五識為成所作智。大圓
T33n1717_p0899a15║鏡智成法身。平等性智成報身。成所作智
T33n1717_p0899a16║成化身。妙觀察智遍於三身。此中不取第
T33n1717_p0899a17║九。乃是教道一途屬對不與今同。何者。彼
T33n1717_p0899a18║居位果三身仍別。此在因位三身互融。即
T33n1717_p0899a19║此三身秖是三德。三德據內。三身約外。今
T33n1717_p0899a20║從初心常觀三德。故與彼義不可雷同。
T33n1717_p0899a21║從若地人下正釋為三。初明互執成諍。
T33n1717_p0899a22║次從今例下引例和諍中二。先引近事。
T33n1717_p0899a23║次正例中二。先釋。次引論證。初文中云。言
T33n1717_p0899a24║轉依者。轉於染依而依於淨。是故在染
T33n1717_p0899a25║則種子依於黎耶。在淨則轉於能依以成
T33n1717_p0899a26║第九。當知黎耶不離染淨。三正釋中引今
T33n1717_p0899a27║經醉人譬者。醉如無明故譬黎耶。從世間
T33n1717_p0899a28║狂惑去遍涉六塵故云遊行。即是六七故
T33n1717_p0899a29║譬末耶。珠是真性故譬第九。三佛性中。指
T33n1717_p0899b01║常不輕中為正因。此之正因亦可為性德
T33n1717_p0899b02║三因。今望緣了種子故但云正。若十二十
T33n1717_p0899b03║乃至三十譬三佛性者。此三十子通宅內
T33n1717_p0899b04║外。疏文且據能出宅邊。以譬三乘各有十
T33n1717_p0899b05║智故云三十。今以諸子各具三性故以譬
T33n1717_p0899b06║之。三般若中釋中先總對及指前三正釋餘
T33n1717_p0899b07║如文。三菩提釋中先對師位釋。次對弟子
T33n1717_p0899b08║位釋。次三大乘中釋中三。先約師位自行。
T33n1717_p0899b09║次舍利下約弟子位自行。三於一下約師
T33n1717_p0899b10║位化他。初師位中二。先引經。次釋得謂證
T33n1717_p0899b11║得。隨謂因果。理謂理性。言又舍利弗以本
T33n1717_p0899b12║願故至得乘隨乘者。說法屬智故是隨乘。
T33n1717_p0899b13║由是證得故是得乘。故願說三兼於二義。
T33n1717_p0899b14║於一佛乘為理。分別說三為隨。意亦同前。
T33n1717_p0899b15║歷七位者五十為五。等妙為七。不論名字
T33n1717_p0899b16║但以五品為假名者。名字非位。乃至但論
T33n1717_p0899b17║信等七位非是正位故也。次三身釋中又
T33n1717_p0899b18║二。先列釋七文。次三軌下引文總釋前七。
T33n1717_p0899b19║初文二。前二他經。後五此經。此並數句之內
T33n1717_p0899b20║三身具足。應身即水月者。諸水非一故。報身
T33n1717_p0899b21║為天月者。自受用報非多故也。次總釋中
T33n1717_p0899b22║二。先略結。次正對。對中云從方等生者。翻
T33n1717_p0899b23║名解義如止觀第二文。次釋三涅槃中。先
T33n1717_p0899b24║破古。次釋。破古中三。先述古。次今以下出
T33n1717_p0899b25║正解。三若將下破。次正釋中二。先略對。次正
T33n1717_p0899b26║釋。於中二。先今經。次大經。初今經中性淨
T33n1717_p0899b27║一釋。圓及方便兩義者。以性通本跡故也。
T33n1717_p0899b28║圓及方便中先明本跡兩圓。次數數下明兩
T33n1717_p0899b29║方便。準例亦應云歷七位。但是文略。次三
T33n1717_p0899c01║寶釋中二。先引他二經。次今經二文各三
T33n1717_p0899c02║寶義足。思益中云知離名法者。法體離染
T33n1717_p0899c03║故。知無名僧者。僧體無諍故。次明三德釋
T33n1717_p0899c04║中二。先總對。雖但別對已當總對。次別對
T33n1717_p0899c05║釋。釋中二。先釋會。次破古中二。先總斥。次
T33n1717_p0899c06║唯知下別破。以彼經一乘與此經佛性對
T33n1717_p0899c07║破古人。初言二經義合者。大經及此經。大
T33n1717_p0899c08║經調伏眾生名為解脫。此經數數現生為
T33n1717_p0899c09║調眾生是故義同。餘二德可見。碌碌者多
T33n1717_p0899c10║石貌也。亦凡石也次別破中三。先破佛性。次
T33n1717_p0899c11║又涅槃下破總名。三但涅槃下明經宗別。八
T33n1717_p0899c12║千聲聞至記[卄/別]者。大經第九云。是經出世
T33n1717_p0899c13║如彼果實。多所饒益安樂眾生。能令眾生
T33n1717_p0899c14║見如來性。如八千聲聞於法華中。得授記
T33n1717_p0899c15║[卄/別]成大果實。如秋收冬藏更無所作。一闡
T33n1717_p0899c16║提輩於諸佛法無所營作。疏中古有三解。
T33n1717_p0899c17║一云經誤。應云八千。即持品中八千聲聞得
T33n1717_p0899c18║記者是。二云外國有八千人。三云若定應
T33n1717_p0899c19║云八十年。章安云後二解不可。次破總名
T33n1717_p0899c20║中云安置諸子祕密藏中。如止觀第二記。此
T33n1717_p0899c21║三涅槃中所以對古師苦破者。以人多執
T33n1717_p0899c22║招過非輕。故苦破之令歸正轍。如前釋
T33n1717_p0899c23║眾生法及止觀十如。亦皆破者意在此也。
T33n1717_p0899c24║如諸文中每至別教破地攝師者。執教
T33n1717_p0899c25║道故意亦如之。此十三法同是今經三軌之
T33n1717_p0899c26║器類故。此之十條散在他部諸大乘經。今
T33n1717_p0899c27║經始終無不具足故一一三中皆引經文
T33n1717_p0899c28║為釋。況此十條不出因果。今文秖是一乘
T33n1717_p0899c29║因果故耳。又十條中所以菩提三身及三涅
T33n1717_p0900a01║槃具引本跡。餘文唯跡者。一以本中文狹。
T33n1717_p0900a02║二以本果已成。故取菩提三身涅槃證義便
T33n1717_p0900a03║故。道識性三全在凡夫。般若通因本因文
T33n1717_p0900a04║總。但云我本行菩薩道。乘通事理及以因
T33n1717_p0900a05║果故。三寶者本地既有佛寶必有餘二三
T33n1717_p0900a06║德可知。文雖存沒義必兼具。次四悉料簡
T33n1717_p0900a07║中。先問。次答。答中二。初述意。次正釋。初文
T33n1717_p0900a08║又四。初總明用四悉。次隨俗下別明用相。
T33n1717_p0900a09║三朝三下明用四悉意。四善巧下結歎。初
T33n1717_p0900a10║二如文。三明意中。言苦塗水洗者。大經
T33n1717_p0900a11║第八云。譬如女人生育一子嬰孩得病。是
T33n1717_p0900a12║女愁惱求覓良醫。良醫既至合三種藥。蘇乳
T33n1717_p0900a13║石蜜與之令服。因告女人兒服藥已且
T33n1717_p0900a14║莫與乳。須藥消已方乃與之。是時女人即
T33n1717_p0900a15║以苦味用塗其乳。語其兒言我乳毒塗不
T33n1717_p0900a16║可復觸。其兒渴乏欲得母乳。聞乳毒氣便
T33n1717_p0900a17║捨遠去。其藥消已母乃洗乳喚子與之。是
T33n1717_p0900a18║時小兒雖復渴乏。先聞毒氣是故不來。母
T33n1717_p0900a19║復告言。為汝服藥故以毒塗。汝藥既消我
T33n1717_p0900a20║已洗竟。汝便可來飲乳無苦。其兒聞已漸漸
T33n1717_p0900a21║還飲。經合譬意譬無我等猶如毒塗。說如
T33n1717_p0900a22║來藏如喚子飲。或時說我或說無我。皆為
T33n1717_p0900a23║適機如彼塗洗。次正釋中二。先舉章門。次
T33n1717_p0900a24║釋。釋中又二。初以四悉釋此十條。次明妙
T33n1717_p0900a25║不妙。初文二。謂初後。後文中言上下而無縱
T33n1717_p0900a26║等者。上下是縱義。雖一點在上。不同點水
T33n1717_p0900a27║之縱。三德亦爾。雖法身本有。不同別教為
T33n1717_p0900a28║惑所覆。表裏是橫義。雖二點居下。不同
T33n1717_p0900a29║烈火之橫。三德亦爾。雖二德脩成。不同別
T33n1717_p0900b01║人理體具足而不相收。次文者為二。初料
T33n1717_p0900b02║簡。次結位。初又二。初判。次開。初文三。初略
T33n1717_p0900b03║立二諦以判四悉。則真妙俗麤。次約化城
T33n1717_p0900b04║寶渚以判。三約五時教判。初文又二。初
T33n1717_p0900b05║判。次料簡。初判中以三悉與第一義相對
T33n1717_p0900b06║者。順大論文仍成別義。故大論云。諸經多
T33n1717_p0900b07║說三悉檀。今欲說第一義故。說是摩訶般
T33n1717_p0900b08║若波羅蜜經。通論皆四具如諸文。次若然下
T33n1717_p0900b09║料簡中二。先問。次今言下答。次若不下決
T33n1717_p0900b10║開。結位如文。問此中初以四悉料簡十條。
T33n1717_p0900b11║則一一條無非四悉。次判四悉妙與不妙。
T33n1717_p0900b12║乃云三麤一妙。應當三法亦麤亦妙耶。答若
T33n1717_p0900b13║約不思議中。亦得論妙不妙。如三德中。若
T33n1717_p0900b14║前三悉檀說之。義當於麤。謂三德為世界
T33n1717_p0900b15║解脫生善。般若破惡。是故為麤。若見法身
T33n1717_p0900b16║方始名妙。三德既爾餘九亦然。若爾何故
T33n1717_p0900b17║次又云三悉至化城耶。答此約大論文。
T33n1717_p0900b18║皆以小乘為三悉。對般若為第一義。故
T33n1717_p0900b19║作此簡。若依此義。今文唯在第一義也。故
T33n1717_p0900b20║下決中云三悉不決皆名為麤。然取通途
T33n1717_p0900b21║則今文並約不思議論四悉。判不思議三
T33n1717_p0900b22║法。真俗相即。而論既以中道為第一義。豈
T33n1717_p0900b23║以中道而隔真俗。半如意珠者。跡十妙中
T33n1717_p0900b24║以釋五竟。十法共成如意珠法。言珠法
T33n1717_p0900b25║者。秖是妙法十中居半。故云半如意珠。若
T33n1717_p0900b26║大經十三即以羅剎半偈名為半珠。彼經半
T33n1717_p0900b27║偈詮於半教。今之半珠即是全珠。何者自行
T33n1717_p0900b28║因果已滿。是故今文以自望他。闕化他邊
T33n1717_p0900b29║名為半珠。
T33n1717_p0900c01║○六釋感應妙中二。先來意。次開章解
T33n1717_p0900c02║釋。來意又三。初判前五妙。次境妙下果滿
T33n1717_p0900c03║得名。三果智下正明感應來意。由果滿故。
T33n1717_p0900c04║由機扣故。初文云上四妙為因者。位妙若
T33n1717_p0900c05║立實通因果。為對三法且從因說。次文為
T33n1717_p0900c06║二。先釋。次引證。初釋文言境妙。究竟滿名
T33n1717_p0900c07║毘盧遮那等者。前行妙初已融會此境智行
T33n1717_p0900c08║三。三而論一一而論三。及境等三各自具
T33n1717_p0900c09║三等。具如止觀第二卷末指歸中文。一德
T33n1717_p0900c10║具三三各具三等。今且從於理事合說。以
T33n1717_p0900c11║境智行而對三身。次引證中云稽首智度無
T33n1717_p0900c12║子佛者。大論文初歸敬偈云。智度大道佛
T33n1717_p0900c13║善來。智度大道佛窮底。智度相義佛無礙。
T33n1717_p0900c14║稽首智度無子佛。古人論音云。言無子
T33n1717_p0900c15║者。有四義不同。一者無等。一切眾生無與
T33n1717_p0900c16║佛等。二云無礙。佛是法王於法自在。三云
T33n1717_p0900c17║無子復有二義。一者就理。佛能體悟無生
T33n1717_p0900c18║真理名為無子。二者就事。如來生死種子
T33n1717_p0900c19║已盡故名無子。四者無子亦有二義。一者般
T33n1717_p0900c20║若名為佛母。母有七子。謂佛菩薩及辟支
T33n1717_p0900c21║佛并四果人。即此七中佛最居長故云無子。
T33n1717_p0900c22║二者無明蔽中無有智慧種子故云無子。
T33n1717_p0900c23║今文中用第三第四。二無子義。果智究竟感
T33n1717_p0900c24║應義足。三正明來意中。且依本業纓珞云
T33n1717_p0900c25║等覺照寂妙覺寂照。問前明境妙以證得
T33n1717_p0900c26║為無諦。前明智妙二十智中訖至妙覺。前
T33n1717_p0900c27║明行妙次第五行訖至初地。不次第行亦
T33n1717_p0900c28║至六根。若明位妙始終具足。向明三法
T33n1717_p0900c29║辨始終中。始從凡心一念十界。終至究竟。
T33n1717_p0901a01║是三法果。今初何得斷云四因一果。答一家
T33n1717_p0901a02║釋義稍異今古。若得文大旨。則不[目*曹]元
T33n1717_p0901a03║由。若隨文生解。則前後雜亂。前之三妙。若
T33n1717_p0901a04║離而言之。唯境屬於理。故解依於理。依解
T33n1717_p0901a05║故起行。行之所階。則有諸位。若至初住
T33n1717_p0901a06║名隨分果。則分證三法。證三法已隨機起
T33n1717_p0901a07║應。此則以智導行至初住位。又教所譚
T33n1717_p0901a08║須論始末。此則具如生起中意。若從合明。
T33n1717_p0901a09║具如行妙初說。若相由者不明妙行。境智
T33n1717_p0901a10║行三。此三各三。三九秖是一而論三。次歷
T33n1717_p0901a11║六即以至於果。皆開權顯實成妙感應。今
T33n1717_p0901a12║從此義。故云四法為因。若從別說當妙高
T33n1717_p0901a13║深自是一意次。開章別釋中二列。釋釋中。初
T33n1717_p0901a14║釋名自二初列。次釋。釋中初釋名又二。先
T33n1717_p0901a15║總立名者。謂感應通論。次別釋者。謂感應
T33n1717_p0901a16║二字各具三義。初文者。如勝鬘經。勝鬘夫
T33n1717_p0901a17║人是末利之女。末利及王既信佛已以書與
T33n1717_p0901a18║女。女得書已即對使者而說偈言。
T33n1717_p0901a19║　仰惟佛世尊　　普為世間出
T33n1717_p0901a20║　亦應愍我等　　速來至此處
T33n1717_p0901a21║即生此念時。佛於空中現。即是雙明感應
T33n1717_p0901a22║二義。若得此意例應可知。次別釋中今先
T33n1717_p0901a23║明機三義者為二。先明用機為名例知緣
T33n1717_p0901a24║感。次機有下正釋機名。言如弩有可發等
T33n1717_p0901a25║者。眾生如弩。宿因如機。佛如射者。應如發
T33n1717_p0901a26║之。益如箭中。善機者。大經十八云。我觀眾
T33n1717_p0901a27║生不觀老少中年貧富時節日月星宿工巧
T33n1717_p0901a28║下賤童僕婢使。唯觀眾生有善心者即便
T33n1717_p0901a29║慈念。料簡中問意者。由前帖釋中云宜生
T33n1717_p0901b01║理善即第一義。故今問云。為人名生善。理
T33n1717_p0901b02║事俱是善。何意於理善。而稱第一義。答意
T33n1717_p0901b03║者。理明是理善。理暗是理惡。故理之善惡。其
T33n1717_p0901b04║性雖相傾。若理善生時。理惡必定滅。無有
T33n1717_p0901b05║先惡滅。方始理善生。若事中善惡。其性亦相
T33n1717_p0901b06║傾。善生之時未必惡滅。惡滅之時未必善
T33n1717_p0901b07║生。故於生善以分事理。理善即屬第一義
T33n1717_p0901b08║義。事中善惡。善生即屬為人義也。惡滅即
T33n1717_p0901b09║屬對治義也。理惡即滅理善即生。故於生
T33n1717_p0901b10║善以分二悉。滅惡唯得立一對治。惡無先
T33n1717_p0901b11║滅故不分二。眾生得事等者。眾生得即理
T33n1717_p0901b12║之事。聖人得即事之理。聖人知即眾生不
T33n1717_p0901b13║知。又聖人得於因果化他咸應等事。眾生但
T33n1717_p0901b14║得非因非果迷中之理。又眾生在因聖人居
T33n1717_p0901b15║果。問為用法應等者。此一問答為欲生起
T33n1717_p0901b16║機應之相。約理雖即不當應與不應。約事
T33n1717_p0901b17║必有應與非應。法應應應俱皆應故。得法
T33n1717_p0901b18║應俱名應。由此與機相對辨。致成三十六
T33n1717_p0901b19║機應。次相中二。先正釋。次廣問答料簡。初又
T33n1717_p0901b20║二。先標次釋。釋中先略舉機應兩相。次釋釋
T33n1717_p0901b21║中先機次應。機中二。先徵起。次釋。釋中有
T33n1717_p0901b22║三。不言去取。應中亦然。初機者惡為機中。
T33n1717_p0901b23║言七子者。大經十八釋月愛中云。譬如有
T33n1717_p0901b24║人而有七子。是七子中一子遇病。父母之
T33n1717_p0901b25║心非不平等。然於病子心則偏重。章安云。
T33n1717_p0901b26║或以七方便根性為七子。謂人天二乘三
T33n1717_p0901b27║教菩薩。是七子中有起過者。心則偏重。如
T33n1717_p0901b28║來不為無為眾生者。亦第十八經。有為是惡
T33n1717_p0901b29║故惡為機。又無記是無明者。若分三性即
T33n1717_p0901c01║立無記。今立機緣且對善惡。無記雖非身
T33n1717_p0901c02║口行惡。能覆理善。亦屬惡攝即屬惡機現
T33n1717_p0901c03║雖是惡乘於宿種故得為機。相帶為機中
T33n1717_p0901c04║二。先判。次正釋。初文中云唯有一髮者。大
T33n1717_p0901c05║經三十一迦葉菩薩問佛。一闡提者終無善
T33n1717_p0901c06║法。是故名為一闡提耶。佛言如是。又問。一
T33n1717_p0901c07║切眾生有三種善。所謂三世。一闡提輩亦不
T33n1717_p0901c08║能斷未來善法。云何佛言斷諸善法名一
T33n1717_p0901c09║闡提耶。佛言。滅有二種。一現在滅。二者現
T33n1717_p0901c10║在障於未來。闡提具二故作是說。佛言。善
T33n1717_p0901c11║男子。譬如有人沒在圊廁。唯有一髮毛頭
T33n1717_p0901c12║未沒。雖復一髮不能升身。闡提亦爾。未
T33n1717_p0901c13║來善法不能救於地獄之苦。未來之世雖
T33n1717_p0901c14║即可救。現在之世無如之何。以佛性故則
T33n1717_p0901c15║可得救。佛性非三世。故佛性不斷。今意亦
T33n1717_p0901c16║爾。於現在世雖有正因。不可救故不成
T33n1717_p0901c17║機緣。善惡相帶為機者。初從闡提起改悔心。
T33n1717_p0901c18║此舉極惡以帶微善。上至等覺一品無明。
T33n1717_p0901c19║此舉極善以帶微惡。準望前釋極善唯在
T33n1717_p0901c20║佛。極惡唯闡提。二既非機。故以闡提改悔。
T33n1717_p0901c21║等覺無明。即是相帶。名之為機。若爾。何故
T33n1717_p0901c22║前明單善單惡。今復重明相帶為機。答前
T33n1717_p0901c23║單明者。據強偏說。相帶明者據理實說。經
T33n1717_p0901c24║雖偏說非不相帶。四悉順物作偏說耳。
T33n1717_p0901c25║以義推之必須相帶。下釋慈悲為應義
T33n1717_p0901c26║者。若偏若帶準此可知。慈善根力者。如大
T33n1717_p0901c27║經十四梵行品。提婆達多令阿闍世放護財
T33n1717_p0901c28║醉象。欲害如來及諸弟子。爾時踏殺無量
T33n1717_p0901c29║眾生。象聞血氣狂醉倍常。見我翼從被服
T33n1717_p0902a01║赤色。謂呼是血復來奔趣。我弟子中未離欲
T33n1717_p0902a02║者四散馳走。城中人民謂我終歿。調達歡喜
T33n1717_p0902a03║快哉適願。我於爾時即入慈定舒手示
T33n1717_p0902a04║之。即於五指出五師子。是象見已而生怖
T33n1717_p0902a05║畏。失大小便投身禮我。善男子。我於爾
T33n1717_p0902a06║時手指實不出五師子。慈善根力令彼調
T33n1717_p0902a07║伏。乃至五百群賊得法眼等廣如經說。乃
T33n1717_p0902a08║至如請觀音現身作餓鬼等。如前第四卷
T33n1717_p0902a09║引論云。水銀和真金等者。出菩提流支法界
T33n1717_p0902a10║性論。次料簡中有五問答。初問答明三世
T33n1717_p0902a11║機應。問如文。答中二。先通答機應之由。次
T33n1717_p0902a12║別答機應之相。初意中言以四悉力隨順眾
T33n1717_p0902a13║生者。至理實無三世善惡。約事說故三世
T33n1717_p0902a14║咸有。但隨眾生四悉機緣。宜作何世善惡
T33n1717_p0902a15║而說。何世善惡而堪遇聖。次正明機應相
T33n1717_p0902a16║中又二。先機次應。機中又二。先善次惡。善
T33n1717_p0902a17║惡各有三世。初善中二釋證。初文三。初文
T33n1717_p0902a18║中言五方便者。四念為一并四善根。四念
T33n1717_p0902a19║雖有總別不同。秖是四念。停心治障。方便
T33n1717_p0902a20║義疏。故且云五。又如無漏無習因等者。此
T33n1717_p0902a21║舉無漏例未來善。如證無漏習果已滿現
T33n1717_p0902a22║無善因亦能感佛。如阿羅漢根敗之士在
T33n1717_p0902a23║方等座感佛彈訶。以有未來一乘善故。
T33n1717_p0902a24║無漏根敗尚能感佛。況諸凡夫根未敗者。故
T33n1717_p0902a25║引大論池華為喻。已生如往善。始生如現
T33n1717_p0902a26║善。未生如當善。遇應如得日。次明惡中。
T33n1717_p0902a27║言又未來之惡與時相值者。緣合名時。故
T33n1717_p0902a28║求聖力助遮當惡。此三世惡並有可發。是
T33n1717_p0902a29║故聖救。次應中。亦如機中應先明有應之
T33n1717_p0902b01║意。謂四悉也。文無者略。又亦應如機中慈
T33n1717_p0902b02║悲各說及引文證等。文亦從略。次別答中
T33n1717_p0902b03║但語機邊亦應論應。若別論者以現在為
T33n1717_p0902b04║應。何者。過去已過。未來未具。若爾。機應差
T33n1717_p0902b05║舛何名主對。答。機生未來之善。感佛之時
T33n1717_p0902b06║還名現在。故今且從機一邊說耳。次問中
T33n1717_p0902b07║言若未來善為機四正勤意云何者。四勤
T33n1717_p0902b08║中已生未生皆可令生。如何但云未來為
T33n1717_p0902b09║正。若準正勤應云。已生善為機。如溉甘
T33n1717_p0902b10║果栽。未生善為機。如鑽木出火。已生惡為
T33n1717_p0902b11║機。猶如除毒蛇。未生惡為機。如預防流
T33n1717_p0902b12║水。答意者機分通別。通則通於三世如四
T33n1717_p0902b13║正勤。別則唯在未來。如前所說。雖在未
T33n1717_p0902b14║來功由過現。是故過現以為機者。本為未
T33n1717_p0902b15║來生善滅惡。是故四正勤中言雖過去等者。
T33n1717_p0902b16║文中雖云已生善惡。意令此善未來增長。
T33n1717_p0902b17║意令此惡未來除滅故云也。又如救火已
T33n1717_p0902b18║燒正燒皆不可救。救正燒者本為未燒。次
T33n1717_p0902b19║問答者為離性計。初問如文。次答中二。先
T33n1717_p0902b20║破。次無性故下立。初中作四句者。若四計
T33n1717_p0902b21║者。先破性已然後方可點空說四。是故感
T33n1717_p0902b22║應各有四句。感四句者。謂眾生自能感。由
T33n1717_p0902b23║應故能感。感應和合故有感離應離感故
T33n1717_p0902b24║有感。應四句者。謂諸佛自能應。由生故有
T33n1717_p0902b25║應。感應和合故有應。離應離感故有應。是故
T33n1717_p0902b26║機應各以三假四句破竟。方以世諦四悉
T33n1717_p0902b27║四說。立中二。初通立能所。次而能下。別判
T33n1717_p0902b28║出能所又二。先判。次若更下誡勸言若更
T33n1717_p0902b29║番疊等者。若從應為言。即以應為能。以
T33n1717_p0902c01║感為所。若從感為言。則以感為能。以應為
T33n1717_p0902c02║所。故以義推。從感為名亦有能所。從應
T33n1717_p0902c03║為名亦有能所。是故不可以能所為名。
T33n1717_p0902c04║應以生佛定之。使能所不亂。若但以能
T33n1717_p0902c05║所為名。節節更立能所之號。則為生佛之
T33n1717_p0902c06║上更立生佛。世諦則亂。故須且依今文為
T33n1717_p0902c07║定。次問答可見。三不同中四。先標名。次
T33n1717_p0902c08║列章。三但眾生下敘不同意。四今略下釋。
T33n1717_p0902c09║釋不同自三。先四句中三。先列。次釋。三若
T33n1717_p0902c10║解下結感應益意。釋中自四。皆先標次釋三
T33n1717_p0902c11║結。釋中句句皆先機次應。言如須達長跪
T33n1717_p0902c12║者。大經二十七。佛在王舍。須達爾時為兒
T33n1717_p0902c13║聘婦。入王舍城。夜宿長者珊檀那舍。因見
T33n1717_p0902c14║長者匆匆辦供。因問其故。乃知有佛。尋
T33n1717_p0902c15║見如來。請佛至彼。如來許竟。須達及與舍
T33n1717_p0902c16║利弗同往。經營精舍七日成立。所設已訖
T33n1717_p0902c17║即執香爐向王舍城遙作是言。所作已辦
T33n1717_p0902c18║唯願如來慈哀憐愍為眾生故受是住處。我
T33n1717_p0902c19║知彼心即與大眾發王舍城至舍衛國祇
T33n1717_p0902c20║陀園林須達精舍。月蓋曲躬者如止觀第二
T33n1717_p0902c21║記。三明結益意中。若冥若顯俱名為應不
T33n1717_p0902c22║可以凡目不睹故而言無應。此墮自性及
T33n1717_p0902c23║無因過。於中為四。初勸其自勵以生善。次
T33n1717_p0902c24║若見下勸信因果以息惡。三若不解下勸
T33n1717_p0902c25║解四意知不棄其功。四釋論下引論文證
T33n1717_p0902c26║須解四意。二釋三十六句中二初指前四
T33n1717_p0902c27║句略舉機應各有冥顯以成四句。次若具
T33n1717_p0902c28║足下機應各列一十六句。先列次結。先列中
T33n1717_p0902c29║二。先列根本四句。次十六句初文三。先列
T33n1717_p0903a01║四句。次冥是下略列四相。三如佛下引事
T33n1717_p0903a02║證相。但證未來一句。餘如前文機應相中
T33n1717_p0903a03║故略耳。機中云非冥非顯者。非過去之冥。
T33n1717_p0903a04║非現在之顯故也。問應中非冥非顯與冥何
T33n1717_p0903a05║別。答並是法身益物。然冥益者不見不聞而
T33n1717_p0903a06║覺而知。若非冥非顯不見不聞不覺不知。次
T33n1717_p0903a07║機既下應中不列根本直列一十六句。據
T33n1717_p0903a08║機中自列根本應中合有。但是文略。次結
T33n1717_p0903a09║中云三十六句者。若準此取前文四句
T33n1717_p0903a10║為根本。若取機中四句。更列應中四句。即
T33n1717_p0903a11║應四十句。三就十界中云就自行既爾化
T33n1717_p0903a12║他亦然者。自行化他俱能感佛故也。若分
T33n1717_p0903a13║善惡自他俱有生善滅惡。是故善惡並得為
T33n1717_p0903a14║機言交互者且約自行。如地獄中有九界
T33n1717_p0903a15║機乃至佛界亦復如是。問下下法界有上上
T33n1717_p0903a16║機如地獄中有九界機。鬼中有八。畜中有
T33n1717_p0903a17║七。乃至菩薩有佛界機。此則可爾。如何佛
T33n1717_p0903a18║界有九界機。菩薩有八乃至鬼中有一耶。
T33n1717_p0903a19║答所言機者可發為義。發有近遠是故不
T33n1717_p0903a20║同。若下有上機則通因果。所謂下果求於
T33n1717_p0903a21║上果。亦可下因發於上因。若上有下機則
T33n1717_p0903a22║唯在果。所謂下果求於上果。亦可下果發
T33n1717_p0903a23║於上因。如佛界機在地獄者。謂雖發心求
T33n1717_p0903a24║於佛果。破戒墮獄於彼可發成地獄機
T33n1717_p0903a25║餘八準此。若爾與地獄界有佛機緣有何
T33n1717_p0903a26║差別。答眾生無始未曾出界不妨無始有
T33n1717_p0903a27║出界種。然於十界重重交互不可具知且
T33n1717_p0903a28║據一往約多分說。若佛界心強已名佛
T33n1717_p0903a29║界。益在九界則名佛界有九界機。若已墮
T33n1717_p0903b01║九界則名九界有佛界機。如惡業深重本
T33n1717_p0903b02║是地獄名地獄界。曾聞一句可為佛因聖
T33n1717_p0903b03║人亦以冥顯應之。是名地獄有佛界機。未
T33n1717_p0903b04║堪頓入漸漸誘之故用八界以為方便。則
T33n1717_p0903b05║為地獄有八界機。故知下有上機與上有
T33n1717_p0903b06║下機其相有異。上下既爾中間交互準說可
T33n1717_p0903b07║知。故應一界皆具九界。若約化他義分凡
T33n1717_p0903b08║聖。凡位但約觀行相似交互說化。聖位則
T33n1717_p0903b09║界界之身能為十法界化。問約四句說以
T33n1717_p0903b10║論機應已兼三世何故更約三世說耶。答
T33n1717_p0903b11║三世之上更加三世故得更論乃成九世
T33n1717_p0903b12║論交互也。故華嚴中十種三世。九世為九
T33n1717_p0903b13║更加三世說平等。以為十種。大纓珞中亦
T33n1717_p0903b14║明九世。是故今文重約三世。次相對中三。
T33n1717_p0903b15║先標章。次列四文。三釋。釋中二。先釋四意。
T33n1717_p0903b16║次料簡。初又四。先釋初意又二。先總述。次
T33n1717_p0903b17║地獄下正釋。釋中且約地獄。餘二十四略
T33n1717_p0903b18║而不云。下機關及三十六句亦然。至第四
T33n1717_p0903b19║意方始例出二十四有。今正釋又二。先釋。
T33n1717_p0903b20║次是為下結。釋中二。先並列。次釋。釋中先機
T33n1717_p0903b21║次應。應中有標列釋。釋中機則先惡次善。應
T33n1717_p0903b22║則先悲次慈。望前二十五三昧中四意略無
T33n1717_p0903b23║諸有過患及結行成。何者。此中既明機應
T33n1717_p0903b24║即行已成故須更明本法功德。機中復加善
T33n1717_p0903b25║者。欲明機遍故。前但明過患者且從惡
T33n1717_p0903b26║邊。次機關相對中機中善惡各有三義。應中
T33n1717_p0903b27║慈悲亦各三義。以慈對善。以悲對惡。各各
T33n1717_p0903b28║以微對赴。以關對對。以宜對應。下善惡
T33n1717_p0903b29║中具足應云即假塵沙。即中無明。文無者
T33n1717_p0903c01║略。次三十六機對三十六應者。以三十六
T33n1717_p0903c02║句中句句皆有一機一應故得機應各三十
T33n1717_p0903c03║六如一顯機以對四應雖同是顯從所對
T33n1717_p0903c04║應四義不同故成四別。餘句例此。又一一
T33n1717_p0903c05║機中各具善四惡四。各具微等三義。應中
T33n1717_p0903c06║若慈若悲各各皆以赴等三義應彼善惡各
T33n1717_p0903c07║四中三。若冥若顯機應皆然。今且從總為三
T33n1717_p0903c08║十六。況復如前約於三業三世十界及以一
T33n1717_p0903c09║念等別。若三業之中更開善惡微赴等別則
T33n1717_p0903c10║無量無邊不可數知。所以文中先約苦樂相
T33n1717_p0903c11║對次以機關次三十六恐雜亂故。知此意
T33n1717_p0903c12║已方可將此入前四句三十六句及十法界
T33n1717_p0903c13║則可知矣。次別圓相對中亦先總標。次若歷
T33n1717_p0903c14║別下正釋。釋中先釋。次簡。初文先釋一有
T33n1717_p0903c15║次例餘有。此言別圓不同者此約教證兩
T33n1717_p0903c16║道得作此說。如地獄有破一品惑。餘二十
T33n1717_p0903c17║四有亦一分破。豈有地獄無明究竟名為了
T33n1717_p0903c18║了餘有未盡名不了了耶。故知且順教道
T33n1717_p0903c19║說耳。若約證道地即是住故知不別。次料
T33n1717_p0903c20║簡中先問頗有善機惡應等者。意不異前。
T33n1717_p0903c21║隨無方問故有此異。是故還以無方之答。
T33n1717_p0903c22║故引經云或作地水及火風等。如大經云
T33n1717_p0903c23║云何名為不施一錢而得名為大施檀越。
T33n1717_p0903c24║佛言不飲酒肉施以酒肉。不服華香施
T33n1717_p0903c25║以華香。如是施者無一文之費而得名為
T33n1717_p0903c26║大施檀越。如是施者施名流布。此等並是答
T33n1717_p0903c27║無方之問之流例也。三菩薩應為妻子者。
T33n1717_p0903c28║謂妙莊嚴王淨藏淨眼應為二子。光照菩薩
T33n1717_p0903c29║應為夫人。廣如疏第十卷。拔樂與苦者。假
T33n1717_p0904a01║使有問既有圓機感於偏應乃是機應不
T33n1717_p0904a02║相主對亦應拔樂而與於苦。此舉例者。
T33n1717_p0904a03║如拔人天之樂與變易苦。拔涅槃樂與入
T33n1717_p0904a04║假苦。拔分別樂與實報苦。或拔淺樂示現
T33n1717_p0904a05║與苦。如大經第四云又復示現於閻浮提
T33n1717_p0904a06║疾病劫起饑饉刀兵亦復如是。又為說法
T33n1717_p0904a07║令其安住無上菩提。次明麤妙者。判前不
T33n1717_p0904a08║同相對二門名相。餘之二門通於麤妙故
T33n1717_p0904a09║不須判。又此二門中但判十界者。四句三
T33n1717_p0904a10║十六句。及相對中二。並攝在十界中判以
T33n1717_p0904a11║十界有優劣餘無故也。於中先標。次列章。
T33n1717_p0904a12║三解釋中。準前諸文亦可以開列為一門。
T33n1717_p0904a13║今隨文便於此列之。亦如明位中以
T33n1717_p0904a14║開寄在圓位門中列之。但從義正分章
T33n1717_p0904a15║無定。就釋中二。先判麤妙。次結。初文二。
T33n1717_p0904a16║先機。次應機中二。先地獄。次餘九例。初文
T33n1717_p0904a17║先判麤妙中三。初立具十。次阿鼻下釋疑。
T33n1717_p0904a18║三即判下正判。獄中十界則九麤一妙。次麤
T33n1717_p0904a19║機下辨機生熟召應不同。先麤。次妙。慈童
T33n1717_p0904a20║女緣如止觀第五記。發菩提心名為妙機。
T33n1717_p0904a21║未入六根名為淺熟。不至方便有餘但近
T33n1717_p0904a22║在於欲界天耳。次判應中二。先總論應。次
T33n1717_p0904a23║約教辨判。初文二。先辨因果。次若無下舉
T33n1717_p0904a24║非顯是。初文二。先因果次引證。由慈悲熏
T33n1717_p0904a25║為因故果時能爾。次文二。先非。次是。正明
T33n1717_p0904a26║應相。次約教中四教及別接通。所以不言
T33n1717_p0904a27║接別等者。意如止觀。初藏通中三。先判。次
T33n1717_p0904a28║譬。三何者下釋所以。言譬是圖寫經記乃
T33n1717_p0904a29║成者。譬藏通神通皆是作意。如圖畫寫
T33n1717_p0904b01║像經始記錄爾乃成就。不同鏡像任運相似。
T33n1717_p0904b02║不同水月遍應諸器。別圓法譬可知。亦約
T33n1717_p0904b03║證道同故合說。次開者又二。先單約機應。
T33n1717_p0904b04║次約五味經。初文開前機應中九界之麤同
T33n1717_p0904b05║為佛界之妙。若佛界中生亦名妙。若餘九界
T33n1717_p0904b06║熟亦名麤。又四趣中妙機近熟亦名為妙。麤
T33n1717_p0904b07║機遠熟亦名為麤。次開前諸麤應中亦約
T33n1717_p0904b08║教道須開兩教佛應。然但言諸經及以華
T33n1717_p0904b09║嚴。對無量義與今經者。華嚴之後漸教並
T33n1717_p0904b10║在無量義中所指者是。是故從略不須復
T33n1717_p0904b11║敘。次無量與今經中又二。先無量義。次今
T33n1717_p0904b12║經又三。初法說。次譬如下譬。三此即下明開
T33n1717_p0904b13║合意。若識此意則知草木生之與滅不離
T33n1717_p0904b14║於地。二草二木具如第三經合譬中。人天
T33n1717_p0904b15║為小草。二乘為中草。三藏菩薩為上草。通
T33n1717_p0904b16║教菩薩為小樹。別教菩薩為大樹。此乃藏通
T33n1717_p0904b17║二教二乘合說名為中草。若作七方便名
T33n1717_p0904b18║開人天為二二乘為二。三菩薩依本各為
T33n1717_p0904b19║一。此開合之義隨機不同不可一準。觀心
T33n1717_p0904b20║感應妙者。境如感智如應。境智和合即感應
T33n1717_p0904b21║道交。具如止觀煩惱境中諸法般若三十六
T33n1717_p0904b22║句。智照於境一十六句如四應赴機。境發
T33n1717_p0904b23║於智一十六句如四機感應。應中一切智如
T33n1717_p0904b24║冥。道種智如顯。兩智共為亦冥亦顯。一切
T33n1717_p0904b25║種智如非冥非顯。機中真境如冥。俗境如
T33n1717_p0904b26║顯。兩境如亦冥亦顯。第一義如非冥非顯。
T33n1717_p0904b27║境之與智不出色心。色心淨故般若亦淨。
T33n1717_p0904b28║色心秖是三業。三業為境用智觀之。是故亦
T33n1717_p0904b29║可對前三業機應。又三諦之境不出十界。
T33n1717_p0904c01║界必交互及以自他。故亦對前十界自他。故
T33n1717_p0904c02║知觀心感應義足。
T33n1717_p0904c03║法華玄義釋籤卷第十二