【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_p0927b22║
T33n1717_p0927b23║
T33n1717_p0927b24║法華玄義釋籤卷第十六
T33n1717_p0927b25║
T33n1717_p0927b26║　　　　天台沙門湛然述
T33n1717_p0927b27║次引大集者。但是約蓮華為法門耳。亦
T33n1717_p0927b28║未足以顯妙。今文判之。亦且依其因果義
T33n1717_p0927b29║邊。用為解釋。四正解中二。先重敘法喻意。
T33n1717_p0927c01║次正解。初文三。初更敘經論意。次然經文下
T33n1717_p0927c02║釋疑。三夫喻下明體不同。初文又二。初敘
T33n1717_p0927c03║經論意。次當知下明法喻意。次釋疑中文不
T33n1717_p0927c04║立疑直釋而已。即是釋伏疑也。有伏疑云
T33n1717_p0927c05║兩處優曇並可以喻此權實。經一切之言遍
T33n1717_p0927c06║攝眾機。又時一現耳足表最後。何不以為
T33n1717_p0927c07║喻而用蓮華耶。然經文兩處明優曇華
T33n1717_p0927c08║者。如優曇缽華時一現耳。又譬如優曇華
T33n1717_p0927c09║一切皆愛樂。今但云時一現耳。且從一文
T33n1717_p0927c10║結語。古今釋云。此似蓮華故以為喻。是故
T33n1717_p0927c11║正應須用蓮華。蓮華中有全分喻故。三
T33n1717_p0927c12║明用喻意中二。初敘涅槃通論八喻。次明
T33n1717_p0927c13║經論分喻非極。言涅槃八喻者。凡諸經論
T33n1717_p0927c14║取喻不同有分有遍。如大經云。喻有八
T33n1717_p0927c15║種。謂順喻逆喻現喻。非喻先喻後喻先後喻
T33n1717_p0927c16║遍喻。分喻者具如經說。故第五云面貌端正
T33n1717_p0927c17║如盛滿月。白象鮮潔猶如雪山。滿月不可
T33n1717_p0927c18║即同於面。雪山不可即是白象。不可以喻
T33n1717_p0927c19║喻真解脫。為眾生故故作是喻。今亦如是
T33n1717_p0927c20║不可以喻喻於妙法。為眾生故以喻蓮
T33n1717_p0927c21║華。次夫華下正釋中二。初更通敘用喻意。
T33n1717_p0927c22║次又餘華下正釋。初又二。初示前文。次出
T33n1717_p0927c23║今喻意。初文具如第一卷文意。次文中二。初
T33n1717_p0927c24║總。次多分下別。總如分喻。別如全喻。初總
T33n1717_p0927c25║中二。釋結。釋又二。先略。次又以下廣。初文
T33n1717_p0927c26║言九法佛法者。秖是權實。權實不出十法
T33n1717_p0927c27║界法故略以對之。次廣中猶總故但對本跡
T33n1717_p0927c28║六文。具如序中文意。又二。先對六喻。次以
T33n1717_p0927c29║十如結成。初文二。標釋。釋中本跡各二。釋
T33n1717_p0928a01║結。釋中各皆先譬。次合。或有引文等。前序
T33n1717_p0928a02║文中具引六文竟。故今不委悉。次結成中
T33n1717_p0928a03║亦二。先舉前生後。次釋。釋又二。先釋次結。
T33n1717_p0928a04║初文二。先跡。次本。初又二。先結成十如。次
T33n1717_p0928a05║例餘境餘妙。次本文可見。次始終下結。跡
T33n1717_p0928a06║門以施為始開為終。本門以垂為始拂為
T33n1717_p0928a07║終。各以始開終合合竟名為圓滿具足。次
T33n1717_p0928a08║是為下總結可見。次多分喻即全分也。今不
T33n1717_p0928a09║云全但云多分者。雖以此華喻於本跡
T33n1717_p0928a10║各十意足。然因果自他久近適時。乃至實相
T33n1717_p0928a11║妙體。取體妙宗。體家之用。體宗用三料簡之
T33n1717_p0928a12║相。何由可以此華能喻理足事闕故云多
T33n1717_p0928a13║分。於中又二。先敘意。次廣釋。初文略述兩
T33n1717_p0928a14║文遍喻之相。如師子法門遍喻如來果人大
T33n1717_p0928a15║用。次波利樹法門遍喻行者從因至果。今
T33n1717_p0928a16║蓮華獨能喻前兩義。約本門則是果人無方
T33n1717_p0928a17║大用節節不休當當不已。約跡門譬於行
T33n1717_p0928a18║者從因至果味味調熟位位入圓。於中二。
T33n1717_p0928a19║先引二譬。次今亦下結意顯同。同意如向
T33n1717_p0928a20║可以意得。言譬如師子吼法門者。大論二
T33n1717_p0928a21║十三。先列師子種類身相吼聲然後合云如
T33n1717_p0928a22║來師子亦復如是。從六波羅蜜四聖諦清淨
T33n1717_p0928a23║種中生。寂滅大山谷中住。一切種智頭。集
T33n1717_p0928a24║諸善頰。無漏正見脩廣目光澤。定慧等行步。
T33n1717_p0928a25║高廣眉。四無所畏牙白利。四正勤堅滿頤。三
T33n1717_p0928a26║十七品齒齊密。修不淨觀吐赤舌。修念慧
T33n1717_p0928a27║耳高上。十八不共毛光澤。三解脫門身肉堅。
T33n1717_p0928a28║三種示現修平脊。明行足腹不現。忍辱腰纖
T33n1717_p0928a29║細。遠離尾長。四如意足安立。四無量知嚬呻。
T33n1717_p0928b01║無礙解脫口。威伏諸外道邪見之屬。覺諸眾
T33n1717_p0928b02║生四諦睡等。大經波利質多羅樹者。二十七
T33n1717_p0928b03║經遍喻中始自葉黃終至開敷。遍喻佛弟
T33n1717_p0928b04║子。初始出家乃至得果。經云。三十三天。有
T33n1717_p0928b05║波利質多樹。其根入地深五由旬。枝葉四布
T33n1717_p0928b06║五十由旬。葉熟則黃。諸天見已心生歡喜。是
T33n1717_p0928b07║葉不久必當墮落。其葉既落復生歡喜。是
T33n1717_p0928b08║枝不久必當變色。枝既變色復生歡喜。是
T33n1717_p0928b09║色不久必當生皰。見已復喜。是皰不久必
T33n1717_p0928b10║當生嘴。見已復喜。是嘴不久必當開敷。開
T33n1717_p0928b11║敷之時香氣周遍五十由旬。光明遠照八十
T33n1717_p0928b12║由旬。諸天爾時夏三月在下受樂。我諸弟子。
T33n1717_p0928b13║亦復如是。其葉黃者喻念欲捨家。葉落
T33n1717_p0928b14║喻剃髮。色變喻白四羯磨。生皰喻發菩
T33n1717_p0928b15║提心。嘴喻十住菩薩見性。開敷喻得阿耨
T33n1717_p0928b16║菩提。香氣喻十方無量眾生受持禁戒。光
T33n1717_p0928b17║喻如來名號周遍。夏三月者。喻三三昧。諸
T33n1717_p0928b18║天受樂喻諸佛在大涅槃常樂我淨。次今蓮
T33n1717_p0928b19║華喻中為二。先喻。次結。初文二。先喻跡十。
T33n1717_p0928b20║次喻本十。初跡十中文自為十。初喻境廣
T33n1717_p0928b21║餘九稍略。前境有六。兼無諦境為七。今亦
T33n1717_p0928b22║具喻。初喻十如。前釋法中先總次別。今亦
T33n1717_p0928b23║如是。還須以總而冠於別。初釋中二。釋。
T33n1717_p0928b24║結。初中。在外相。在內性。質為體。欲生力。
T33n1717_p0928b25║眾具作。開華因。布鬚緣。蓮實果。房成報。初
T33n1717_p0928b26║後不異。為究竟等。蓮華始終。秖是相乃至
T33n1717_p0928b27║報。次譬如下。別釋中自為十文。一一皆先譬
T33n1717_p0928b28║次合。次引證等。初釋譬相中。眾生無始諸
T33n1717_p0928b29║法具足猶如石蓮。黑則下列石蓮相。劫初下
T33n1717_p0928c01║釋上六句中不生不滅。理相自然故云無種。
T33n1717_p0928c02║流轉至今不增不減為不滅。一切下合譬
T33n1717_p0928c03║文略。客塵不染合初句。生死重沓下合次
T33n1717_p0928c04║句。乘其句勢便合不方不圓。方故住圓故
T33n1717_p0928c05║動。今合意者。不住如不方。不動如不圓。是
T33n1717_p0928c06║則不住生死。不動生死。不住故不滅。不動
T33n1717_p0928c07║故不生。次釋性中。初如文。次言智願不失。
T33n1717_p0928c08║後言煩惱。即是與前智願不失。二義似
T33n1717_p0928c09║如相違。共成如是性耳。智願是宿種。煩惱
T33n1717_p0928c10║是理具。稱在惑中而惑體全是。又諸下復
T33n1717_p0928c11║顯修得。以有當成之性故般若可生。次釋
T33n1717_p0928c12║體中四德為四微。不為生死所動而理性
T33n1717_p0928c13║不壞。釋大經意如止觀第一記。次釋力中
T33n1717_p0928c14║具合四句。如師子下重譬甚大勇猛次引
T33n1717_p0928c15║經者。動無邊生死如生長之氣。破無始
T33n1717_p0928c16║有輪如有鑽皮之用。有即二十五有因果
T33n1717_p0928c17║如輪轉也。閻浮下證能發心。釋如是作中。
T33n1717_p0928c18║烏皮如無明。眾德如內具。發心如欲生。不
T33n1717_p0928c19║惑如決定。慈悲去明發心之相成就如頓
T33n1717_p0928c20║足。始從根莖終至頓足。始從發心終至
T33n1717_p0928c21║極果。次引華首以證始終。次釋如是因中
T33n1717_p0928c22║合譬一一對喻合之文足。次引經者但證前
T33n1717_p0928c23║真。因如華處空耳。次譬十二因緣中。亦應
T33n1717_p0928c24║通釋。故云通如上說。今略通從別指上八
T33n1717_p0928c25║字即是無明。從譬四諦去但文相通總。細
T33n1717_p0928c26║尋可見。次譬下九妙。文雖通總大意具足。
T33n1717_p0928c27║初言智妙中但云三智者。秖用三智攝二
T33n1717_p0928c28║十智。意亦略盡。況更立一心對前以為次
T33n1717_p0928c29║第。次譬位中觀行位舉於欲定乃至四禪
T33n1717_p0929a01║者。寄此伏惑之位以釋。非即五品必修世
T33n1717_p0929a02║禪隨日開迥者。白蓮青蓮並因日開。有人云。
T33n1717_p0929a03║白蓮因日青蓮因月。故諸天中用華開合
T33n1717_p0929a04║以表晝夜。以龍眠龍起以表春秋。如游絲
T33n1717_p0929a05║薄霧者。夫蓮華池。見下風邊他人池中。荷
T33n1717_p0929a06║草等上。如似游絲。復似薄霧者。即是此藕
T33n1717_p0929a07║移入他人池。古俗相傳皆有此說。乃至本
T33n1717_p0929a08║中諸妙意亦可知。自非大師妙證。何能以
T33n1717_p0929a09║此遍喻本跡。
T33n1717_p0929a10║△前已釋別名竟。此之別名法喻合題。然
T33n1717_p0929a11║古人釋諸經題。或但從人如郁伽長者。或
T33n1717_p0929a12║但從法如大般若。或從人法如仁王般若。
T33n1717_p0929a13║但作此說何能顯於名下深致。秖如今家
T33n1717_p0929a14║解妙法兩字。二百餘紙豈但人法法譬而已。
T33n1717_p0929a15║如此消釋尚恐不能盡經幽旨。又復餘經
T33n1717_p0929a16║當機被物無多關涉。若釋此經不可率
T33n1717_p0929a17║爾。是故今師殷勤再三。豈節外生文。皆事不
T33n1717_p0929a18║獲己。於中二。初略對別名重辨。次正釋。
T33n1717_p0929a19║初中言胡音者。自古著述諍競未生。但從
T33n1717_p0929a20║西來以胡為稱。應云梵音。元梵天種還作
T33n1717_p0929a21║梵語及以梵書。梵天初下具如疏及止觀第
T33n1717_p0929a22║七記。此土書法本無從始。但是大權隨其方
T33n1717_p0929a23║土為其制立。是故倉頡初觀鳥跡。故惑通
T33n1717_p0929a24║傳云。倉頡造書臺。亦名高四臺。有人姓高。
T33n1717_p0929a25║兄弟四人造得此臺。名高四臺。倉頡於彼
T33n1717_p0929a26║造書。有云是迦葉佛說法堂。故知迦葉佛密
T33n1717_p0929a27║化此土。次正釋中先列彼音輕重不同。有翻
T33n1717_p0929a28║無翻此方不定。言楚夏者。京華為夏淮南
T33n1717_p0929a29║為楚。音詞不同。所詮不異。彼土亦爾。雖同
T33n1717_p0929b01║梵音諸國輕重不無少異。次開章中。列章
T33n1717_p0929b02║解釋初言無翻者又二。先列無翻。次開五
T33n1717_p0929b03║義。初文二。先立無翻次述他解。解未全當
T33n1717_p0929b04║是故須開以為五門。五門並是毘曇雜心中
T33n1717_p0929b05║意。於中又三。標列釋。列中先列。次列今家
T33n1717_p0929b06║義開為三。通釋五義。釋中又二。先正釋五
T33n1717_p0929b07║義。次釋訓。初又二。先釋。次結。初文自五。初
T33n1717_p0929b08║釋法本具三義者。又二。先散釋。次束為法
T33n1717_p0929b09║門。初文又二。初通釋。次別釋。所言通者。經
T33n1717_p0929b10║是一切諸法之本。次世界下。別釋又二。先略
T33n1717_p0929b11║對。次廣解。廣解中三。初明佛言還以佛言
T33n1717_p0929b12║為本。次若後下。明佛經為論之本。三諸外
T33n1717_p0929b13║下。明斥外道無佛經本。故法本義不成。初
T33n1717_p0929b14║言若通若別者。一經通別諸經通別諸教通
T33n1717_p0929b15║別。故經下引證教本。經云一一脩多羅無量
T33n1717_p0929b16║脩多羅以為眷屬者。華嚴第二十五不思議
T33n1717_p0929b17║品云。隨根性行廣說不可說億那由他脩多
T33n1717_p0929b18║羅。一一脩多羅初中後善。出生一切句身味
T33n1717_p0929b19║身。又三十六云。一切諸佛。於一身化不可
T33n1717_p0929b20║說不可說佛剎微塵數頭。一一頭化不可
T33n1717_p0929b21║說不可說佛剎微塵數舌。一一舌出不可說
T33n1717_p0929b22║不可說佛剎微塵數音聲。一一音聲。出不可
T33n1717_p0929b23║說不可說佛剎微塵數脩多羅。一一脩多羅
T33n1717_p0929b24║說不可說不可說微塵數法。一一法說不可
T33n1717_p0929b25║說不可說微塵數句身味身法及句味名為
T33n1717_p0929b26║眷屬。眷屬秖是隨順彼脩多羅。流類法耳。次
T33n1717_p0929b27║義本中云尋。一句詮一義等者。如大經
T33n1717_p0929b28║三十一。因佛答迦葉闡提善根不定有斷不
T33n1717_p0929b29║斷。迦葉復問。何故世尊作不定說。佛言。譬
T33n1717_p0929c01║如醫方皆為治病。或於一名下說無量名。
T33n1717_p0929c02║如大涅槃亦名無生無出無作歸依窟宅解
T33n1717_p0929c03║脫燈明彼岸無畏等。或有一義說無量名。
T33n1717_p0929c04║如天帝釋。名憍尸迦。婆蹉婆。摩佉婆。因陀
T33n1717_p0929c05║羅。千眼天。舍脂夫。金剛寶頂等。或有無量
T33n1717_p0929c06║義說無量名。如佛如來義異名異。復有一
T33n1717_p0929c07║義說無量名。如五陰亦名顛倒苦諦四念處
T33n1717_p0929c08║四識住道時眾生第一義身戒心慧解脫十
T33n1717_p0929c09║二緣三乘六道三世等也。名是能詮義是名
T33n1717_p0929c10║旨。大經從義故義為名本。故後二句並義居
T33n1717_p0929c11║先。初立一名無量名。不立一義一名。及無
T33n1717_p0929c12║量義一名者。為酬迦葉是故不立。若一義
T33n1717_p0929c13║一名即當定義。即是迦葉所難之辭。是故不
T33n1717_p0929c14║立。此中文意為釋經名。從名詮義。是故四
T33n1717_p0929c15║句以名為先。前後雖殊其意不別。涅槃云
T33n1717_p0929c16║名。此中云句者。如云名詮自性。句詮差
T33n1717_p0929c17║別。今為存於詮差別名。是故云句。如云
T33n1717_p0929c18║妙法蓮華殊於諸典即差別也。次三發者亦
T33n1717_p0929c19║二。先通。次聞教下別釋。別中亦先散次束。束
T33n1717_p0929c20║中在初住前名教行理。至初住時此三開
T33n1717_p0929c21║發。此約修得三德而說。故從發心漸漸
T33n1717_p0929c22║微發。至初住位一時頓發。從初受名故
T33n1717_p0929c23║云微發。又云若約小乘三解脫者。性念處
T33n1717_p0929c24║慧解脫約理。共念處俱解脫約行。緣念處無
T33n1717_p0929c25║疑解脫約教。應須委釋出其義意。含涌泉
T33n1717_p0929c26║中對四辨者。教謂教法即十界教。辭謂言
T33n1717_p0929c27║辭即利他行。義謂言旨即所詮理。餘文可
T33n1717_p0929c28║知。三和融中二。初斥。次今和融下正融通。
T33n1717_p0929c29║初又三。初雙斥二家。次釋論下二家引證。三
T33n1717_p0930a01║舊云下重斥無翻。初如文。次二家引證中初
T33n1717_p0930a02║無翻家云般若尊重智慧輕薄者。譯梵為
T33n1717_p0930a03║漢。漢音浮淺。故安師云。譯經有五失及
T33n1717_p0930a04║三不易。譯梵為秦。如嚼食與人。令人嘔
T33n1717_p0930a05║噦。據此似如非不可翻但薄淡也。今既已
T33n1717_p0930a06║翻非全不可三重斥無翻者。意在共翻為
T33n1717_p0930a07║經故。且廣斥無翻。次方融通二計。於中二。
T33n1717_p0930a08║初立舊無翻家。次此未必下斥。又四。初總
T33n1717_p0930a09║舉大經。次引今經並折。三若謂下縱折。四
T33n1717_p0930a10║若執下以失意折。初二如文。第三又二。初
T33n1717_p0930a11║直以滅度名折。次按經題以大滅度名
T33n1717_p0930a12║折。四斥失意如文。次正和融中三。初以
T33n1717_p0930a13║今家如前所釋融通。次大經下引證融通。
T33n1717_p0930a14║何不專憑一理而雙是二家。故引大經明
T33n1717_p0930a15║雙是意。凡立破之法皆先出彼非。彼二無
T33n1717_p0930a16║大非何須固斥。故雙是二解。以三意助
T33n1717_p0930a17║之。使雙益其美。復順如來善權益物。三復
T33n1717_p0930a18║次下。助一家用義處中而立。共翻為經。又
T33n1717_p0930a19║為二。初明翻意。次何者下釋所以。又三。初
T33n1717_p0930a20║略立。次若餘下重略斥二家。三諸大小下重
T33n1717_p0930a21║立。四歷法明經中二。先歷法。次約教。初又
T33n1717_p0930a22║二。先略明經體。次正明歷法。初文又二。先
T33n1717_p0930a23║明此土三法。次若他土下明諸土六塵。初文
T33n1717_p0930a24║又二。初通立三法。次明利鈍互非。初文二。
T33n1717_p0930a25║初略徵起。次舊用下釋三法相。次明隨根
T33n1717_p0930a26║利鈍異故各取者。又二。初總標。次別釋三
T33n1717_p0930a27║文。然今古共以法為經者。文從強說。雖別
T33n1717_p0930a28║立三法。然聲色兩種。必假法通。若睹若聞。
T33n1717_p0930a29║不以意思。無能令教與心相應。次他土中
T33n1717_p0930b01║二。先總立。言亦六亦偏者。或一土具六。
T33n1717_p0930b02║或一土偏一。或二三四。即如此土具足用
T33n1717_p0930b03║三。復有增強。若單雙具。若爾何妨此土根
T33n1717_p0930b04║性不等。亦有因味及香觸等。即如下文通
T33n1717_p0930b05║釋者是。於中二。先釋六相。次明此土不用
T33n1717_p0930b06║之意。次正釋中二。先假問徵起。次答下正
T33n1717_p0930b07║釋。釋中二。先通辨六塵皆具諸法次別釋。
T33n1717_p0930b08║即正歷諸法。於中二。先寄歷十八界。次是
T33n1717_p0930b09║則下總結。初文二。初廣約六塵。次略例根
T33n1717_p0930b10║識。初六塵中初色極廣。次聲漸略。餘四全
T33n1717_p0930b11║略。初廣色中二。初約色立相。次結成三諦。
T33n1717_p0930b12║初又二。初舉一黑色。次青黃下以餘色例。
T33n1717_p0930b13║初黑色中二。初一黑字。歷於有翻無翻及和
T33n1717_p0930b14║通等。次正以黑字為法界。遍說諸法。即
T33n1717_p0930b15║是結成三諦也。初文二。先總引大品色具
T33n1717_p0930b16║諸法。次正借色能詮諸義。於中又三。初詮
T33n1717_p0930b17║無翻。次有翻。三和通。初文五義。即為五
T33n1717_p0930b18║文。初法本中。先且積黑字為諸法之本。即
T33n1717_p0930b19║是教本。中云左迴等者。此以所表為善惡
T33n1717_p0930b20║等。左謂偏僻以表於惡。右謂便易以表為
T33n1717_p0930b21║善。在上為勝以表無漏。在下為劣以表有
T33n1717_p0930b22║漏。亦如梵書。以十一點。加於本音。成十二
T33n1717_p0930b23║字。各有所表。故知迴轉皆由於墨。次正詮
T33n1717_p0930b24║法本。即教行義三。次黑墨下成三微發。從
T33n1717_p0930b25║淺至深。故云微發。從有黑色下涌泉。次
T33n1717_p0930b26║又下約詮裁邪。次又約下詮結鬘。結鬘中
T33n1717_p0930b27║二義。今亦具之。次又色下詮經是由義及訓
T33n1717_p0930b28║等。次有色下詮不可翻。文略。準前可知。
T33n1717_p0930b29║次又可翻下共翻為經。今亦詮之。於詮經
T33n1717_p0930c01║中具結成三諦。以一切法不出三諦故。非
T33n1717_p0930c02║字亦字。即雙照空假。次於一黑色既名為
T33n1717_p0930c03║經。經詮諸法故於經字廣歷十妙。方是今
T33n1717_p0930c04║文妙法之經。於中先約跡文自為十即十妙
T33n1717_p0930c05║也。於中二。先釋。次如此解下結功能。前九
T33n1717_p0930c06║可見。十利益中云勤學此字等者。通論五
T33n1717_p0930c07║乘皆因勤學。別論今經專能利益佛乘學
T33n1717_p0930c08║者。祿即是益。次結功能中云手不執卷等
T33n1717_p0930c09║者。卷軸是色。今以色法遍一切法。乃見一
T33n1717_p0930c10║期佛法常在一塵。豈假執於黃卷經耶。是
T33n1717_p0930c11║則一念具讀一期色教。色具眾典未藉口
T33n1717_p0930c12║言。如來一音出一切音。此中遍詮何殊梵
T33n1717_p0930c13║響。一塵即足何須別思。如此勸學豈與夫
T33n1717_p0930c14║一經一論至皓首耶。次例餘色可知。結
T33n1717_p0930c15║成三諦中四。先結三諦。次不可下歷事雙
T33n1717_p0930c16║非。三能於下勸誡。四若於下結示。初如文。
T33n1717_p0930c17║次歷事中色中諸法既在一色故不可說。亦
T33n1717_p0930c18║可寄事分別解釋。色是可說。色中諸法則不
T33n1717_p0930c19║可見。色為法界無可簡擇。復須簡九以
T33n1717_p0930c20║從佛界。即空故無所攝。即假故遍攝。棄等
T33n1717_p0930c21║重釋於攝。遍攝故不棄。無所攝故遍棄。同
T33n1717_p0930c22║一法界故俱是。法界離念故俱非。三勸誡中
T33n1717_p0930c23║二。先勸。次若於下誡。四結示中二。先結。次
T33n1717_p0930c24║示今經意。今經秖是開顯十妙。色具十妙
T33n1717_p0930c25║及一切法故是今經意也。聲中二。先詮諸
T33n1717_p0930c26║法。次略示三諦相。餘文指同。次香下餘四
T33n1717_p0930c27║塵例。次引證中云但舉資生等。餘攝有翻等
T33n1717_p0930c28║及十妙等。並如前。次餘根識中二。先引例
T33n1717_p0930c29║次引證。根識皆為所觀故也。初云外入等
T33n1717_p0931a01║者。如相傳云有三藏至此嗅春秋書云
T33n1717_p0931a02║有血腥氣。嗅周易云有玄氣。故知鼻根具
T33n1717_p0931a03║知諸法。故經中鼻根最為委悉。餘身根等例
T33n1717_p0931a04║此可知。六塵皆具一切諸法。更互相攝猶
T33n1717_p0931a05║如帝網。次總結。亦不出三諦。文舉塵識略
T33n1717_p0931a06║不列根。又三。初結三諦。次自在下歎。三若
T33n1717_p0931a07║欲下結用義勢。初文初句假。次空。通達下
T33n1717_p0931a08║中。識中例知。何者下如前是則俱具三諦
T33n1717_p0931a09║等。次約教中文不次第五時義足。圓是法
T33n1717_p0931a10║華。藏是鹿苑。次觀心經中具約前來四段
T33n1717_p0931a11║明經。又二。初標。次釋。釋中先無翻中三。初
T33n1717_p0931a12║來意。次正約十五義。三結。初華嚴一塵有
T33n1717_p0931a13║大千經卷。如止觀第三記。次例有翻者。先
T33n1717_p0931a14║釋。次結。初文又五。初如文。次文云慧行觀
T33n1717_p0931a15║理理體漸深故慧行為經。行行屬事事門不
T33n1717_p0931a16║同。惑相非一治法亦多。以多對治共顯
T33n1717_p0931a17║深理。故行行為緯。三類和通有無者。若
T33n1717_p0931a18║定無翻應同前五。若定有翻應同後五。一
T33n1717_p0931a19║切教中雖不見名心為此二五各十五名。
T33n1717_p0931a20║當知不定有翻無翻。今但名心則遍於三
T33n1717_p0931a21║十而不使二家有怨。次歷法中三。先略舉
T33n1717_p0931a22║大小兩乘。明大有多含。次觀一心下總具
T33n1717_p0931a23║法。三如此下正歷有翻無翻等。乃至十妙
T33n1717_p0931a24║文略。初文中言隘路不受二人並行者。大經
T33n1717_p0931a25║第五百解脫中云無窄隘等。如止觀第六記。
T33n1717_p0931a26║已前釋通別名竟。次第二釋體中二。先總
T33n1717_p0931a27║明來意。次開章正釋。初文又二。先正明來
T33n1717_p0931a28║意。次體者下正明說體意。初文二。初對上
T33n1717_p0931a29║名以明來意。次對下宗用以明來意。初言
T33n1717_p0931b01║總說者。名含下三。三是總中之別。體又三
T33n1717_p0931b02║中之別。未涉諸義。故頓點三軌之中體
T33n1717_p0931b03║屬真性。次真性下對宗用可知。次明說體
T33n1717_p0931b04║意中四。初約部歎。次非但下約行解歎。
T33n1717_p0931b05║三文云下引兩文證不可說。四又云下正
T33n1717_p0931b06║明被機名為因緣。所言眾義之都會者。本
T33n1717_p0931b07║跡二門皆歸實相。一代義旨咸契於體。餘如
T33n1717_p0931b08║文。正解中自為七門。初正顯體。又開四
T33n1717_p0931b09║意。初如文。次文中云此亦通濫者。大小乘
T33n1717_p0931b10║中俱有真諦。以濫小故。是故不可但以真
T33n1717_p0931b11║諦為今經體。借使大乘亦不免濫。故云大
T33n1717_p0931b12║乘亦復多種。以衍門中六種真諦。今經唯在
T33n1717_p0931b13║一切法中以為真諦是今經體也。私破古
T33n1717_p0931b14║人此體通因果及引經論。初中云為變為
T33n1717_p0931b15║不變等者。夫因為能通果為所通。若因變
T33n1717_p0931b16║為果則無能所。故變則不可。若不變者因
T33n1717_p0931b17║至果邊。因與果並故無斯理。故不變不可。
T33n1717_p0931b18║次從若別有法去縱難。若因自住因不變
T33n1717_p0931b19║為果。別立一法通因至果者。當知此因非
T33n1717_p0931b20║果家之因。果亦非是因家之果。因果自住則
T33n1717_p0931b21║非佛果之經體也。云何乃言體通因果耶。
T33n1717_p0931b22║法華至果德也者初句述古人上引文立
T33n1717_p0931b23║體。此乃下破古立體。經文上句雖云佛自
T33n1717_p0931b24║住大乘。下句既云如其所得法。以此度眾
T33n1717_p0931b25║生。故知乘本證得之理以御眾生。御謂控
T33n1717_p0931b26║御制勒眾生。此之制勒非住果德實相之
T33n1717_p0931b27║體。是故不得偏用自住之言以為果體。普
T33n1717_p0931b28║賢至今皆不用者。此責古人引彼因果以
T33n1717_p0931b29║證經體。彼文正可用證經宗。經文但云因
T33n1717_p0931c01║之與果不離實相。是故可證因果為宗。若
T33n1717_p0931c02║證經體應云實相不離因果。此則宗家之
T33n1717_p0931c03║體。故知古人所引。但成證於體家之宗。是
T33n1717_p0931c04║故不取。又有人云。因之與果。各立本末。薩
T33n1717_p0931c05║婆若是果智。餘者謂果上萬德。今明乘體
T33n1717_p0931c06║何須因果之上各立本末。本末為體與體
T33n1717_p0931c07║永殊。廣狹與一體異體等亦復非體。古人
T33n1717_p0931c08║之意。以一體乘為今經體。以異體乘為餘
T33n1717_p0931c09║經體。今家意以實相為體。彼人既云般若
T33n1717_p0931c10║相應為與何等般若相應。故不可也。又人
T33n1717_p0931c11║云無所得相應行等並是具度。不應為體。又
T33n1717_p0931c12║人云六度等者有理度事度名為世出世雜。
T33n1717_p0931c13║去果既遠故名遠乘。道品一向是出世法。
T33n1717_p0931c14║去果近故。名為近乘。是故近遠俱是乘體亦
T33n1717_p0931c15║不可依。乃至廣破又四句者。初句云度之
T33n1717_p0931c16║與品俱與無所得心相應。俱是出世。俱有
T33n1717_p0931c17║得者。有所得心相應。俱是世間。第三句如
T33n1717_p0931c18║向釋也。第四句者。意言道品有約位故。則
T33n1717_p0931c19║有有漏及以無漏。是故名為世出世雜。大乘
T33n1717_p0931c20║六度。一向無雜。所以四句互有遠近及俱遠
T33n1717_p0931c21║近。私謂者章安判前諸師所解。初白牛等者
T33n1717_p0931c22║無漏般若稱之為白。故知白牛非乘體也。
T33n1717_p0931c23║從中邊分別論去。章安引五論以出乘體
T33n1717_p0931c24║皆非具度。先釋。次結。初釋中初引中邊分
T33n1717_p0931c25║別論者。即第一乘本以為乘體。次唯識論展
T33n1717_p0931c26║轉相由以釋乘義。真如居初即是乘本本即
T33n1717_p0931c27║體也。次攝論中有三不同。第一乘因以本為
T33n1717_p0931c28║因因謂真如即乘體也。次法華論云隱顯
T33n1717_p0931c29║者。平等法身名之為隱隱在於纏。涅槃是
T33n1717_p0932a01║顯已成滿故。雖有隱顯莫非經體。次十二
T33n1717_p0932a02║門論。第一乘本即是體也。言乘主者。由白
T33n1717_p0932a03║牛故令至所在故名為主。故不以主用
T33n1717_p0932a04║為乘體。次論體意中四。先徵起。次釋論下
T33n1717_p0932a05║引論明體意。三何故下釋疑。四此小大下
T33n1717_p0932a06║結。次文言若有無常至三法印者。大論第
T33n1717_p0932a07║二十云。一切法無常一切法無我涅槃寂滅。
T33n1717_p0932a08║問。寂滅中何以但說一不說多。答。初印中
T33n1717_p0932a09║說五眾。第二印中說一切皆無我。第三印是
T33n1717_p0932a10║果故名寂滅。若說無常破外五欲之我所
T33n1717_p0932a11║也。若說無我破於內我。我我所破故是寂
T33n1717_p0932a12║滅涅槃。行者觀於無常便生厭離。既厭苦
T33n1717_p0932a13║已存著能觀。故有第二無我觀也。推求能
T33n1717_p0932a14║觀至不可得。是一切法無所依止。但歸寂
T33n1717_p0932a15║滅。以是義故說寂滅印也。問摩訶衍中諸
T33n1717_p0932a16║法不生一相無相。此中云何說一切法無我
T33n1717_p0932a17║無常名為法印。二法云何而不相違。答觀
T33n1717_p0932a18║無常即是觀空因緣。猶如觀色念念無常
T33n1717_p0932a19║即知為空。過去色壞故不可見故無色相。
T33n1717_p0932a20║未來色不生無作無用不可見故故無色
T33n1717_p0932a21║相。現在無住故不可見不可分別故無色
T33n1717_p0932a22║相。無色相故是空無生滅。無生滅及以生滅
T33n1717_p0932a23║其實是一。說有廣略耳。問摩訶衍中說一
T33n1717_p0932a24║實相。聲聞法中亦應說於一實相法。答聲聞
T33n1717_p0932a25║法中三種法印。廣說四種。略說一種。無常即
T33n1717_p0932a26║是苦諦集諦。無我即是道諦。寂滅涅槃即是
T33n1717_p0932a27║滅諦。是故衍中唯說諸法不生不滅一相無
T33n1717_p0932a28║相。無相即是寂滅涅槃。論云衍中明法印
T33n1717_p0932a29║者是法華前共部所說。小乘法印數復不同
T33n1717_p0932b01║故須料簡。若此經中獨明實相為一法印
T33n1717_p0932b02║故須料簡。三正顯體中三。先約法。次譬。三
T33n1717_p0932b03║約諸三法。初文三。初指體。次約三軌簡。三
T33n1717_p0932b04║歷諸妙簡。於中又二。初廣約境。次略指餘
T33n1717_p0932b05║九妙。問前智行妙初皆悉簡言。境是體是法
T33n1717_p0932b06║身。智行是宗是用。今何故於此諸境一一復
T33n1717_p0932b07║簡耶。答通論開權顯實諸法皆體亦如後
T33n1717_p0932b08║簡。今取權實相對的示體相是故簡之。次
T33n1717_p0932b09║譬中二。譬結。譬中二重。譬合。初梁柱等譬中
T33n1717_p0932b10║三。初正譬體。次屋若下譬體功能。三釋論
T33n1717_p0932b11║下引論初譬中二。先譬。次合。初文言非梁
T33n1717_p0932b12║至屋內之空者。空譬於體屋譬於宗。空為
T33n1717_p0932b13║所取屋為能取。能取可多空不可多。所取
T33n1717_p0932b14║是體體不可多。能取是宗宗是因果。是故不
T33n1717_p0932b15║一。次譬日月綱天等者重舉譬簡。天以日
T33n1717_p0932b16║月為綱。地以四海為紀。日月周行遍歷於
T33n1717_p0932b17║天。日月可二天不可二。公臣輔主者。公者
T33n1717_p0932b18║舉五等之初。五等皆臣。共輔於主。五等可
T33n1717_p0932b19║多主不可多。言五等者。謂公侯伯子男。
T33n1717_p0932b20║公者正也。當為王者正行天道。候者候
T33n1717_p0932b21║也。當為王者伺候非常。伯者長也。當為
T33n1717_p0932b22║王者長理百姓。子者慈也。當為王者子
T33n1717_p0932b23║愛人民。男者任也。當為王者任其職理。
T33n1717_p0932b24║合文甚略準前可知。四引證文二。初正引
T33n1717_p0932b25║證。次故知下結意。
T33n1717_p0932b26║○次廣簡偽中為二。初敘來意。次廣簡文
T33n1717_p0932b27║自為六。列章。解釋。釋中初約凡中二。初通
T33n1717_p0932b28║列。次解釋。初文二。初列。次結。初文意者且
T33n1717_p0932b29║約凡簡。文中兼對外道小乘簡者何耶。答。
T33n1717_p0932c01║對況來耳。外小尚乃不實。況復鈍使凡夫。次
T33n1717_p0932c02║釋中二。先明世間邪惡。次若周孔下明世間
T33n1717_p0932c03║清正。初文二。先釋。次結。釋中又三。初略判。
T33n1717_p0932c04║次或下行相。三內則下明過患。初如文。次
T33n1717_p0932c05║文約行簡中云或髑髏盛屎約多人前等者。
T33n1717_p0932c06║此等皆是鈍使凡夫悉能如是。若利使外道
T33n1717_p0932c07║各加所尊及宗計等。乃至神通及韋陀等。今
T33n1717_p0932c08║此凡夫如大論第十云。狂有二種。一者人皆
T33n1717_p0932c09║知狂。二者惡邪自裸。人不知狂。如南天竺
T33n1717_p0932c10║有法師高座為王說於五戒。多有外道。在
T33n1717_p0932c11║座聽法。王時難曰。若言施酒及自飲酒得
T33n1717_p0932c12║狂愚者。今時何故狂愚者少。正見者多。諸外
T33n1717_p0932c13║道言。善哉善哉。斯難甚深。是禿高座。必不
T33n1717_p0932c14║能答。以王利故。法師以手指諸外道更
T33n1717_p0932c15║說餘事。外道語王是難甚深果不能答。恥
T33n1717_p0932c16║所不知。更說餘事。王語外道。高座答訖。
T33n1717_p0932c17║將護汝故。不以言說。向者指汝。云是狂
T33n1717_p0932c18║不少。汝等以灰塗身。裸形無恥。以人髑髏
T33n1717_p0932c19║盛屎而食。拔髮臥刺。倒懸熏鼻。冬則入水。
T33n1717_p0932c20║夏則火炙。皆是狂相。又汝言賣肉賣鹽。便
T33n1717_p0932c21║言失法。於天祀中。得牛布施。即時賣之。
T33n1717_p0932c22║即言得法。牛即是肉。是狂惑人。法師護汝
T33n1717_p0932c23║而不說之。且約行事。與鈍使同。晡食
T33n1717_p0932c24║者。字書云。申時食也。又楚辭云。餔其糟糠。
T33n1717_p0932c25║謂進食也。譎權詐也。齊桓公正而不譎。譎
T33n1717_p0932c26║詭變異也。次世間正法中又三。先雜明。次引
T33n1717_p0932c27║經。三結斥。總而言之。不出人天。言周孔
T33n1717_p0932c28║經籍者。周公制禮。孔子刪詩。經謂五經七
T33n1717_p0932c29║九等也。籍謂墳籍即三墳也。三墳謂三皇
T33n1717_p0933a01║之書。典謂五典。即五帝之書。古人書簡。故
T33n1717_p0933a02║籍篇等字皆從竹也。治法。謂治家治國之
T33n1717_p0933a03║法。在忠在孝也。禮法如三禮等。兵法如六
T33n1717_p0933a04║韜等。醫法如神農等。天文者如孔子有三
T33n1717_p0933a05║備卜經。上知天文中知人事下知地理。八
T33n1717_p0933a06║卦者東震西兌南離北坎西北乾西南坤東南
T33n1717_p0933a07║巽東北艮。一卦生七。七八五十六。并八
T33n1717_p0933a08║純卦合六十四卦。各卦系象彖等詞非此
T33n1717_p0933a09║可盡。善占者以此能知一切五行如止觀
T33n1717_p0933a10║第六記。親謂六親。謂父母兄弟妻子。各有
T33n1717_p0933a11║其親。社謂后土稷謂后稷。略如止觀第六
T33n1717_p0933a12║第十記。非父母無以生。非師長無以成
T33n1717_p0933a13║非君主無以榮。人生在三事之如一。國安
T33n1717_p0933a14║所以家安。家安所以行孝。是故先須安其
T33n1717_p0933a15║國也。鳥不暇棲等者。若準儒宗。獺未祭不
T33n1717_p0933a16║施網罟。豺未祭不施畋獵。獺二月祭豺八
T33n1717_p0933a17║月祭所以去奢去泰。湯除三面之羅。古施
T33n1717_p0933a18║四面之羅。故祝者曰。四方無極入吾網中。
T33n1717_p0933a19║故云鳥不暇棲。湯除三面之羅。而祝者曰。
T33n1717_p0933a20║犯命者入吾網中。牛馬內向者。若依周孔
T33n1717_p0933a21║之法。牛馬自歸。世間之法尚有斯感。況出
T33n1717_p0933a22║世耶。張陵為大蟒所吞。稽康為鍾會所
T33n1717_p0933a23║譖。而記傳云得仙者謬矣。故知此土必無
T33n1717_p0933a24║仙術。豈有服靈芝吞玉液令飛升耶。故
T33n1717_p0933a25║西土神通非禪不發。故並結云愛論屬鈍
T33n1717_p0933a26║使。論謂凡夫所述也。次約外簡為二。初通
T33n1717_p0933a27║敘不實。次若此下別出相狀。初如文。次為
T33n1717_p0933a28║二。初此方。次西方。初又二。先明見相。次直
T33n1717_p0933a29║是下結斥。斥中言不出單四句者。計天真
T33n1717_p0933b01║者仍屬有句。計自然者仍屬無句。所言縱
T33n1717_p0933b02║者與而言之實不可出。次西方中亦二。先
T33n1717_p0933b03║明見相。次斥。初文言外道論力受梨昌募
T33n1717_p0933b04║者。大論十八云。毘耶離梵志等大顧其寶
T33n1717_p0933b05║令與佛論。取其雇已即以其夜撰五百明
T33n1717_p0933b06║難。與離昌來至佛所。問佛言。為一究竟
T33n1717_p0933b07║道。為眾多究竟道。佛言。唯一究竟道。無眾
T33n1717_p0933b08║多也。梵志言。我法各說有究竟道。佛言。雖
T33n1717_p0933b09║有眾多皆非究竟。何者。一切皆以邪著故
T33n1717_p0933b10║非究竟。佛言。鹿頭梵志得道不。答言。一切
T33n1717_p0933b11║道中其為第一。時鹿頭比丘在佛後扇佛。
T33n1717_p0933b12║佛問諸梵志。汝識其不。梵志云識。慚愧低
T33n1717_p0933b13║頭。佛說偈云。各各謂究竟。而若自愛著。各
T33n1717_p0933b14║自是非彼。是皆非究竟。是人入論中。明
T33n1717_p0933b15║辨義理時。各各相是非。勝負懷憂喜。勝者
T33n1717_p0933b16║墮憍坑。負者墜憂獄。是故有智者。不墮此
T33n1717_p0933b17║二法。論力汝當知。我諸弟子法。無虛亦無
T33n1717_p0933b18║實。汝欲何法求。汝欲壞我論。終無有是
T33n1717_p0933b19║處。一切智難勝。適足自毀壞。長爪緣。如止
T33n1717_p0933b20║觀第五記。具在無見亦有亦無見非有非無
T33n1717_p0933b21║見及絕言見中所攝。以彼外道所見巧故
T33n1717_p0933b22║所攝處多。次斥中三。先總斥。次或時下歷諸
T33n1717_p0933b23║句斥。三引證。如是[袖-由+聶]牒但是複四句耳。
T33n1717_p0933b24║言或時[袖-由+聶]牒有無為有等者。如止觀中直
T33n1717_p0933b25║列名而已。此中略解麤寄複句以示其相。
T33n1717_p0933b26║初句語略。應云有有有無為有。此是有家
T33n1717_p0933b27║之有無也。雖有有無之別同屬於有。故
T33n1717_p0933b28║[袖-由+聶]著有中。無等三句例此可解。若約具足
T33n1717_p0933b29║四句。則有中具四。皆屬於有。[袖-由+聶]著有中。
T33n1717_p0933c01║無等三句準此可見。百千番牒者。假使一句
T33n1717_p0933c02║復生無量。隨其所生。攝屬能生。此之能所
T33n1717_p0933c03║不出於見故非真實。三約小簡中二。初示
T33n1717_p0933c04║小乘名同同有實相中道。次然小乘下釋其
T33n1717_p0933c05║體異。又三。初釋初句。次真無漏下釋大集
T33n1717_p0933c06║經意。三對前下結非真體。四對偏簡中二。
T33n1717_p0933c07║初明簡意。次如摩訶下正簡者。前對小簡即
T33n1717_p0933c08║三藏小乘。今對偏簡即對通別二教。及前四
T33n1717_p0933c09║味中諸偏教。故今文中仍有二乘者。即通教
T33n1717_p0933c10║二乘耳。故云三人同斷等。所以不云三藏
T33n1717_p0933c11║菩薩者。義同凡故。雖無邪倒未斷惑故。
T33n1717_p0933c12║於中又二。初約教。次約五時。初約教中又
T33n1717_p0933c13║三。初空對不空簡。次見不空下。直就不
T33n1717_p0933c14║空簡。三釋論云下。約一相攝無量相簡。此
T33n1717_p0933c15║之三文展轉生後。何者。由共位菩薩中有
T33n1717_p0933c16║利根者能見不空。即指不空為今經體。以
T33n1717_p0933c17║此不空復有教道帶方便說。故云但中不但
T33n1717_p0933c18║中。即次不次行相別故。此不但中攝一切法。
T33n1717_p0933c19║中無中相故。云一相。此之一相入無量
T33n1717_p0933c20║相。故云相入。故有第三文來。意在此也。初
T33n1717_p0933c21║文二。初引大品示相。次引大經證成。初文
T33n1717_p0933c22║者。即通教位。從始至終。待至法華。方乃
T33n1717_p0933c23║被會。即其人也。初文又二。初正釋。次共實
T33n1717_p0933c24║相下還引大品斥。次引大經言無智慧。亦
T33n1717_p0933c25║斥奪之辭。非無自智慧也。又云至二乘得
T33n1717_p0933c26║寂等者。且據但空與寂義等。以其未得即
T33n1717_p0933c27║寂而照。故云但寂。次文中云二乘但一即。
T33n1717_p0933c28║通教二乘也。別教菩薩二即者。兼通別入空
T33n1717_p0933c29║出假兩菩薩也。以附論偈。且與即名。其實
T33n1717_p0934a01║未即。唯獨圓教方具三即。今經體者。但是
T33n1717_p0934a02║中即假空。尚簡假空即中。況但空偏假寧
T33n1717_p0934a03║是經體。三引釋論菩薩入於一相等例此
T33n1717_p0934a04║可解。所以前之三義皆對二乘簡者。於
T33n1717_p0934a05║共部中皆有二乘。此空不空及一相等復在
T33n1717_p0934a06║共部中明。故須節節相對簡出。於中又二。
T33n1717_p0934a07║初正對教簡。次如此下結成圓意。次約五
T33n1717_p0934a08║時中二。先正約五時。次大經下更獨明一
T33n1717_p0934a09║實。初文不云鹿苑者。以鹿苑中無大可
T33n1717_p0934a10║論。前以對二乘人竟。今文欲相對簡之。
T33n1717_p0934a11║故云方等三虛一實等。或是略無。若云鹿
T33n1717_p0934a12║苑。無實唯虛。亦應無爽。次獨明一實中又
T33n1717_p0934a13║三。初獨明一實。次如是下約待對說。三又
T33n1717_p0934a14║開下約開顯說初文又二。初正釋。次一實下
T33n1717_p0934a15║結示正體。初文又二。初約對所破以說。次
T33n1717_p0934a16║從異則為二。二故非一實等。約能對德體
T33n1717_p0934a17║以說。初文者。無二乘之二。亦是無二邊之
T33n1717_p0934a18║二。無三惑二死之虛。無無常等四倒故也。
T33n1717_p0934a19║並須約圓行說。故如是等法魔不能說。次
T33n1717_p0934a20║約能對中約德體謂四德三諦。德若無諦
T33n1717_p0934a21║德無所依。諦若無德諦不能顯故以修成
T33n1717_p0934a22║之德。顯於理性之諦。即是今經正體。故更
T33n1717_p0934a23║複疏明體無非無前所對諸過故也。文為
T33n1717_p0934a24║六。先明無二。次無虛偽。三無顛倒。四一
T33n1717_p0934a25║乘者即是無異轉釋無倒。五魔雖下明即
T33n1717_p0934a26║義者非魔所說。六若空下重釋具德之相。
T33n1717_p0934a27║此具德相即無前所對故四德具足。四德具
T33n1717_p0934a28║足非二乘所知。況魔能說。次結示正體可
T33n1717_p0934a29║知。次明待對。以由前明有能破所破能對
T33n1717_p0934b01║所對故。故知所破所對不出藏通及別方
T33n1717_p0934b02║便。故今更明之。以不思議三諦非三而三
T33n1717_p0934b03║以三為破。非空而空故破凡夫。餘三被破
T33n1717_p0934b04║準此可知。於中又二。先明對破。次無復下
T33n1717_p0934b05║顯一實相。又二。先顯一實。次亦具下更明
T33n1717_p0934b06║一實攝法。又二。先明攝法。次何以故下釋
T33n1717_p0934b07║攝法意。三明開中二。先開。次即絕下結。初
T33n1717_p0934b08║開中二。先正開說諸教從淺至深從聖至
T33n1717_p0934b09║凡次第開之。次一切諸法下結束開意。以
T33n1717_p0934b10║諸法中有妙理故方可論開。若也本無何
T33n1717_p0934b11║所開顯。點示眾生及三乘人本有覺藏。心佛
T33n1717_p0934b12║眾生三無差別耳。
T33n1717_p0934b13║法華玄義釋籤卷第十六