【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
=========================================================================
T33n1717_p0948b10║
T33n1717_p0948b11║
T33n1717_p0948b12║法華玄義釋籤卷第十九
T33n1717_p0948b13║
T33n1717_p0948b14║　　　　天台沙門湛然述
T33n1717_p0948b15║五教相中二。先明來意。次開章解釋。初文中
T33n1717_p0948b16║又二。初正明來意。次但聖下述開章意。初
T33n1717_p0948b17║文云若弘法華至有闕者。法華前經但。當
T33n1717_p0948b18║文判釋於義未失。當文辨教於理易明。若
T33n1717_p0948b19║弘法華須辨一期五時教相。說佛本意意
T33n1717_p0948b20║在何之。諸經有體。體趣何等。明宗明用為
T33n1717_p0948b21║何所依。是故前釋宗用中云。用是宗用宗是
T33n1717_p0948b22║體宗。名總標三教相判四。是故法華不明
T33n1717_p0948b23║教相使前四義冥無所顯。四義不顯妙法
T33n1717_p0948b24║難明。故不明教相於理實闕。次文為五。
T33n1717_p0948b25║初但聖意下述大意意。次前代下述異解意。
T33n1717_p0948b26║三雖阡陌下述明難意。四然義不下述去取
T33n1717_p0948b27║意。五南嶽下述判教意。以聖旨難知故須
T33n1717_p0948b28║先出大意。以諸師不同故須逐失略列。以
T33n1717_p0948b29║無一全是故一一難破。以不全非故須
T33n1717_p0948c01║明去取。唯證可從故準南嶽。正判。次開章
T33n1717_p0948c02║解釋中二。先列章。次解釋中。初大意者。大略
T33n1717_p0948c03║而言。五時教中前之四時當部被物。而不須
T33n1717_p0948c04║明設教多少開合增減對帶等意意在何
T33n1717_p0948c05║之。於中為三。初明說之根本。次說餘下正
T33n1717_p0948c06║明大意。三若能下結勸。初文者。約佛自證
T33n1717_p0948c07║本不可說。若被此土機緣須假立聲教。次
T33n1717_p0948c08║正大意中四。初明教法優劣。次其宿植下明
T33n1717_p0948c09║物機不同。三如是下明如來能鑒。四又已今
T33n1717_p0948c10║當下明校量所說。初又二。初明餘經當機
T33n1717_p0948c11║當部。不涉始終。次今經下明今經化緣教
T33n1717_p0948c12║旨始末。該攝遠近。初文又三。初總略標示。
T33n1717_p0948c13║次至如下別明前後諸教。三凡此下總結諸
T33n1717_p0948c14║教未窮。初如文。次文自五。即四時并涅槃。
T33n1717_p0948c15║初云至如華嚴至住上地上者。今家為顯
T33n1717_p0948c16║部中圓別二位不同。故云地住。新譯經中初
T33n1717_p0948c17║會六品。秖明如來現相。普賢三昧。世界藏
T33n1717_p0948c18║海。第二會六品。前之五品。但明人法名號。
T33n1717_p0948c19║菩薩發問。為入住之端。第三會六品。秖說
T33n1717_p0948c20║十住。第四會四品。秖說十行。第五會三品。
T33n1717_p0948c21║秖說十向。第六會一品。秖說十地。第七會
T33n1717_p0948c22║十一品。秖明十地勝進行耳。第八會明離
T33n1717_p0948c23║世間一品。及以最後入法界品。秖是令信善
T33n1717_p0948c24║知識教。故知一經三十七品。俱明菩薩行
T33n1717_p0948c25║位功德。言圓別者。住中多明圓融之相。行
T33n1717_p0948c26║後多明歷別之相。而皆不明行位之意。不
T33n1717_p0948c27║語初成頓說大旨。四含灼然說小而已。而
T33n1717_p0948c28║亦不明說小之意。於大化不獲。垂以劣
T33n1717_p0948c29║形。說以淺法。赴小機宜。豈非曲巧。方等折
T33n1717_p0949a01║小。如弟子品。彈偏。如菩薩品。如觀眾生
T33n1717_p0949a02║品。即是歎大。稱歎文殊及淨名等。即是褒
T33n1717_p0949a03║圓。又弟子品。用折不同。有用三教。如訶
T33n1717_p0949a04║目連是歎大。有用圓訶如訶身子是褒
T33n1717_p0949a05║圓。慈悲行願如問疾品佛道品。事理殊絕
T33n1717_p0949a06║如不思議品。香積品。等是事殊絕。入不二
T33n1717_p0949a07║法門品。是理殊絕雖有此勝亦不明大小
T33n1717_p0949a08║並席具對眾機等意。般若論通則通於三
T33n1717_p0949a09║教故曰三人。論別則獨在別圓故云獨進。
T33n1717_p0949a10║三教同被盡淨虛融。二乘之人無心悕取。鈍
T33n1717_p0949a11║根菩薩推功上人。別教地前謂為別俗。圓眾
T33n1717_p0949a12║自謂一切圓融。故使文中始自色心終乎
T33n1717_p0949a13║種智融通遍入。而亦不說設教所以別是
T33n1717_p0949a14║不共。而不明一部有共不共意也。涅槃重
T33n1717_p0949a15║施方便。又於經初已開常宗。斥奪三脩十
T33n1717_p0949a16║仙小證。中間廣答三十六問。廣辨菩薩五行
T33n1717_p0949a17║十功。而亦少明用方便意。結文可知。次明
T33n1717_p0949a18║今經中二。先敘諸經以為綱目。次但論下
T33n1717_p0949a19║明今經以為綱格。初文言法門綱目者。自
T33n1717_p0949a20║法華已前諸經所明方便教門。如華嚴中別
T33n1717_p0949a21║鹿苑四含方等中三般若中二。並是圓門綱
T33n1717_p0949a22║目而已。雖諸部中有權有實而並不明權
T33n1717_p0949a23║實本跡被物之意故非大綱。故說法華唯
T33n1717_p0949a24║存大綱不事綱目。次明今經者。欲明今
T33n1717_p0949a25║經復先敘始末方顯今妙。敘始末者跡
T33n1717_p0949a26║門以大通為元。始本門以本因為元始。
T33n1717_p0949a27║今日以初成為元始。大通已後本成已來如
T33n1717_p0949a28║是中間節節施化。皆以漸頓適物機情。若
T33n1717_p0949a29║大若小皆為取物機而與法差別。若今日
T33n1717_p0949b01║中間言取與者華嚴已後法華之前觀機為
T33n1717_p0949b02║取逗物為與。適者得也。謂得時而用。諸經
T33n1717_p0949b03║不爾未為大體。次大事下正明今經。說教
T33n1717_p0949b04║等者明今經是一代之綱格。格正也。大化等
T33n1717_p0949b05║者明一化之極。筌字應從竹。蹄字如止觀
T33n1717_p0949b06║記。次明物機不同中又二。先明四種根性
T33n1717_p0949b07║不同。次明今經純一根性教意綱紀。初文
T33n1717_p0949b08║自為四意。從其宿植去正出今經敘於一
T33n1717_p0949b09║代用教之意。故前文云。始從華嚴至般若
T33n1717_p0949b10║來皆不說於設教之意。故從此下騰今經
T33n1717_p0949b11║意述一代教用與之由。故初說華嚴意在
T33n1717_p0949b12║大根言不涉小。則三意未周。一不攝小
T33n1717_p0949b13║機。二不開權。三不發跡。從其不堪者去。
T33n1717_p0949b14║說阿含教。意在於小。亦有三意未周。一不
T33n1717_p0949b15║涉大機。餘二如前。從既得道已去。說方
T33n1717_p0949b16║等教具明大小總有二意。一逗大逗小。二
T33n1717_p0949b17║以大斥小。亦三意未周。一者不明逗緣彈
T33n1717_p0949b18║斥之意。餘二同前。從若宜兼通去。說般若
T33n1717_p0949b19║教亦有二意。一通被大小二洮汰付財。亦
T33n1717_p0949b20║三意未周。一者無通被洮汰之意。餘二同
T33n1717_p0949b21║前。次文二。初明開顯。次結成綱紀。從過
T33n1717_p0949b22║此難已去唯至法華。說前教意顯今教意。
T33n1717_p0949b23║故云過此已後定之以父子開權人也。付
T33n1717_p0949b24║之以家業委權實法也。此約跡門開權顯
T33n1717_p0949b25║實。次拂之以權跡顯之以實本。此本門開跡
T33n1717_p0949b26║顯本也。此即法華之大綱今家之撮要不過
T33n1717_p0949b27║數行而已。收一代教法出法華文心辨諸
T33n1717_p0949b28║教所以。請有眼者委悉尋之。勿云法華漸
T33n1717_p0949b29║圓不及華嚴頓極。當知法華約部則尚破
T33n1717_p0949c01║華嚴般若。約教則尚破別教後心。如此教
T33n1717_p0949c02║旨豈同外人因中有果等而為匹類耶。一
T33n1717_p0949c03║一文中皆先述教意。次引文證。次當知下
T33n1717_p0949c04║結成今經綱紀中三。先法。次譬。三引無量
T33n1717_p0949c05║義意以合譬。若無諸數將何以紀定。若不
T33n1717_p0949c06║紀定將何以結歸。若不結歸則佛意杳漫
T33n1717_p0949c07║若無諸數則化儀不周。故開權顯實即
T33n1717_p0949c08║彼所行是菩薩道。開跡顯本本跡雖殊不
T33n1717_p0949c09║思議一。三明佛意鑒機中二。先明鑒機來
T33n1717_p0949c10║久。次當知下明佛意難測。初文又二。初總
T33n1717_p0949c11║述次別指。初文言法身地等者。自本地真
T33n1717_p0949c12║因初住已來。遠鑒今日乃至未來大小眾機。
T33n1717_p0949c13║故云本行菩薩道時所成壽命今猶未盡。豈
T33n1717_p0949c14║今日跡中草座木樹方鑒今日大小機耶。次
T33n1717_p0949c15║文云下別明鑒機。以今日之事驗久遠之
T33n1717_p0949c16║智。一代始成四十餘年。豈能令彼世界塵數
T33n1717_p0949c17║菩薩萬億諸大聲聞便悟大道現獲無生色
T33n1717_p0949c18║聲之益略難稱紀。故知今日逗會赴昔成
T33n1717_p0949c19║熟之機況若種若脫非言可盡。於中又二
T33n1717_p0949c20║初略明始終一期佛意。次信解下重牒信解
T33n1717_p0949c21║領鑒證成。初文又三。初明佛垂世本意
T33n1717_p0949c22║意雖知小而在大。次文云。殷勤下明用
T33n1717_p0949c23║小化本意。意雖知大而用小。三文云。諸佛
T33n1717_p0949c24║下明適機化儀佛意本暢。非始靈鷲其心泰
T33n1717_p0949c25║然。次信解文具足五時。初華嚴時大機未
T33n1717_p0949c26║起。以佛遠鑒令見而復遙。次於窗牖中下
T33n1717_p0949c27║知小機先熟故遙而不捨。所以密遣將護
T33n1717_p0949c28║大機。故體業領付其意在茲。次當知下結中
T33n1717_p0949c29║二。先正結。次文云下引證。四明校量中二。
T33n1717_p0950a01║先引法師品與一代校量。次將說下以疑
T33n1717_p0950a02║請文與諸經校量。初文可知。次文中二。先
T33n1717_p0950a03║明與諸經一向異。次唯華嚴與法華經廣
T33n1717_p0950a04║辨同異。初文中三止四請者。方便品初。佛止
T33n1717_p0950a05║歎云。止舍利弗不須復說。次舍利弗騰眾
T33n1717_p0950a06║心請。次佛止云。止止不須復說恐驚疑
T33n1717_p0950a07║故。二舍利弗騰宿根利是故復請。三佛復
T33n1717_p0950a08║止舍利弗護增上慢故。三舍利弗復騰宿
T33n1717_p0950a09║慧益多是故更請四如來許說四身子願聞。
T33n1717_p0950a10║亦無疑網等者。餘經雖亦有請有止。不
T33n1717_p0950a11║同此經三乘四眾天龍咸有疑請。致請為
T33n1717_p0950a12║往佛止為復。皆至於三名為殷勤。說諸
T33n1717_p0950a13║方等觀文可知者。且如說方等陀羅尼時。
T33n1717_p0950a14║初敘雷音比丘為九十二億魔之所掩蔽。
T33n1717_p0950a15║華聚菩薩請佛救護。佛便許以摩訶袒持
T33n1717_p0950a16║調伏彼魔。後說滅罪脩行方法。如說淨名。
T33n1717_p0950a17║初因命問疾述昔被彈。文殊承旨。廣論因
T33n1717_p0950a18║疾調伏慰喻。此等諸文由問疾生。已下諸
T33n1717_p0950a19║文。次第而起。不云再請。何況至三。說大品
T33n1717_p0950a20║時。猶酬梵請者。如大品中。如來自敷師子
T33n1717_p0950a21║之座。入王三昧。身分次第放於六百萬億光
T33n1717_p0950a22║明。放光明已。復入師子遊戲三昧。現神變
T33n1717_p0950a23║已。令無量人。各各謂佛獨為我說。十方世
T33n1717_p0950a24║界。亦復如是。此中無請。仍用梵王初通請
T33n1717_p0950a25║竟。是故此說猶酬梵王。所言猶者。佛初成
T33n1717_p0950a26║道。梵王初請。請意既遠。鹿苑方等。未稱梵
T33n1717_p0950a27║心。故至般若。尚酬初請。故知三請。唯獨法
T33n1717_p0950a28║華。驗不虛矣。次與華嚴對辨者。今一家意。
T33n1717_p0950a29║豈欲貶於法界融通。普賢遍入。文殊彌勒。
T33n1717_p0950b01║妙用無邊耶。但據彼部文。猶帶行布。序首
T33n1717_p0950b02║結集。自云始成。存行布故。仍未開權。言
T33n1717_p0950b03║始成故。尚未發跡。此之二義。文意之綱骨。
T33n1717_p0950b04║教法之心髓。而彼部不開不拂。焉知化跡
T33n1717_p0950b05║無優劣耶。圓理無殊故今許云可為連類。
T33n1717_p0950b06║斥人師不了。故復論之。於中為二。初總明
T33n1717_p0950b07║同異。次別比決。初連類者。如華嚴中說十
T33n1717_p0950b08║住時。有十慧菩薩法慧為首。說十行時。
T33n1717_p0950b09║有十林菩薩。功德林為首。說十向時。有十
T33n1717_p0950b10║幢菩薩金剛幢為首。並云承佛力說。至
T33n1717_p0950b11║說十地時。有三十六菩薩。皆以藏為名。金
T33n1717_p0950b12║剛藏為首。解脫月居末。是金剛藏入大
T33n1717_p0950b13║智慧光明三昧十方皆爾。從三昧起告諸
T33n1717_p0950b14║菩薩言廣大如法界等。次列十地名竟。云
T33n1717_p0950b15║三世十方諸佛無有不說此十地者。一切
T33n1717_p0950b16║菩薩隨順佛說。作是說已默然而住。一切
T33n1717_p0950b17║菩薩聞是語已渴仰欲聞。各各念言何故金
T33n1717_p0950b18║剛藏菩薩說十地名已默然而住。眾中有菩
T33n1717_p0950b19║薩名解脫月知眾心念說五行偈請金剛
T33n1717_p0950b20║藏。金剛藏復說六行偈止云。眾生少信故
T33n1717_p0950b21║我默然。解脫月復請云。大眾直心清淨善脩
T33n1717_p0950b22║助道種諸善根(云云)。金剛藏復止云。眾雖
T33n1717_p0950b23║清淨不久行者智慧未明了。解脫月復請
T33n1717_p0950b24║云。諸佛皆護念願說十地義。諸菩薩同聲偈
T33n1717_p0950b25║請。諸佛放光照。光中偈讚竟。金剛藏復稱
T33n1717_p0950b26║歎十地義深妙難思謙退已。次方乃云承佛
T33n1717_p0950b27║力說。復誡眾令諦聽恭敬。又云。我之所說
T33n1717_p0950b28║者如大海之一渧。次方廣說十地功德等。此
T33n1717_p0950b29║乃三請兩止猶闕法華一請一止故云連
T33n1717_p0950c01║類。況法華所請獨顯本跡一實長遠耶。又連
T33n1717_p0950c02║類者。但云止請不云所說之法。法非連
T33n1717_p0950c03║類不可為儔。而人師偏著。謂加於法華者。
T33n1717_p0950c04║自古弘經論師不曉佛意。唯見華嚴事廣
T33n1717_p0950c05║文長菩薩致請。而謂華嚴加勝法華近代
T33n1717_p0950c06║已來讀山門教者。仍有此說。誤哉誤哉。況
T33n1717_p0950c07║以人師但以請主勝劣相形不云法門觀
T33n1717_p0950c08║智勝此。而近代匠者更以教體謂勝法華。
T33n1717_p0950c09║豈非誤耶。總明同異竟。次身子下別比決
T33n1717_p0950c10║中三。初正此決。次彼以下明比決意。三但
T33n1717_p0950c11║此下結歸本文疑多請倍之意。初文又二。初
T33n1717_p0950c12║斥古師云法華請者唯小。次又彌勒下救法
T33n1717_p0950c13║華不及菩薩疑請。於中又二先引齊。次又
T33n1717_p0950c14║本門下明勝意。初云法華中彌勒求決於文
T33n1717_p0950c15║殊。華嚴中解脫月請釋疑於金剛藏。若據
T33n1717_p0950c16║二處菩薩互為賓主。並是深位是則似齊。故
T33n1717_p0950c17║云若為有異二處會主雖即釋迦舍那不同。
T33n1717_p0950c18║但是衣纓少殊內身不別。次文者。一往雖
T33n1717_p0950c19║然。所請之法所被機緣不無同異。華嚴兼
T33n1717_p0950c20║別法華純圓。又十方諸佛皆是舍那分身而
T33n1717_p0950c21║經中不說。亦是以權而覆於實。是故須此
T33n1717_p0950c22║比決令勝。於中又三。初總明請人說者所
T33n1717_p0950c23║說法勝。次若彼下別明眷屬勝。三又彼下明
T33n1717_p0950c24║化主勝。初文者。法華本門是佛說佛法。與
T33n1717_p0950c25║華嚴中加於菩薩說菩薩法。不無同異。如
T33n1717_p0950c26║此優劣佛旨難思。故大師自云。若較其優
T33n1717_p0950c27║劣恐失佛旨。佛旨但在誘物契真但能被
T33n1717_p0950c28║教門不可一概。所以復云。此法華經開權
T33n1717_p0950c29║顯實開跡顯本。如斯兩意永異餘經。請倍
T33n1717_p0951a01║疑多復異諸教。故跡門三止四請本門四請
T33n1717_p0951a02║三誡。次文中言不無疏密者。知識疏發心
T33n1717_p0951a03║密。知識可互相成益。發心則師位不移。故
T33n1717_p0951a04║知。知識之言。覆此發心之事。顯覆不等疏
T33n1717_p0951a05║密何疑。第三意者。彼十方說法法同人同被
T33n1717_p0951a06║加者同。是則化主眷屬並以一身無量身互
T33n1717_p0951a07║為主伴同而不同一身多身一多自在。而
T33n1717_p0951a08║覆其分身之說但云主伴相關。設彼一身多
T33n1717_p0951a09║身但云法同名同。彼一華臺立一化主。華臺
T33n1717_p0951a10║相去其量叵量。今以八方土田滿中諸佛
T33n1717_p0951a11║凡集幾許華臺佛耶。舉例而知塵數亦爾比
T33n1717_p0951a12║決意者。彼華嚴佛何殊法華已如前說。餘
T33n1717_p0951a13║並如文。及疏文中廣以十義辨於同異。三
T33n1717_p0951a14║結歸如文。二結勸。
T33n1717_p0951a15║○次異解中二。先明三意通用。次明諸師不
T33n1717_p0951a16║同。初文者。頓漸不定名雖不殊。但明義不
T33n1717_p0951a17║了是故須破。初中言南三北七者。南謂南
T33n1717_p0951a18║朝即京江之南。北謂北朝河北也。自宋
T33n1717_p0951a19║朝已來三論相承。其師非一並稟羅什。但
T33n1717_p0951a20║年代淹久文疏零落。至齊朝已來玄綱殆絕。
T33n1717_p0951a21║江南盛弘成實。河北偏尚毘曇。於時高麗
T33n1717_p0951a22║朗公至齊建武來至江南。難成實師結舌
T33n1717_p0951a23║無對。因茲朗公自弘三論。至梁武帝敕十
T33n1717_p0951a24║人止觀詮等令學三論。九人但為兒戲。唯
T33n1717_p0951a25║止觀詮習學成就。詮有學士四人入室。時
T33n1717_p0951a26║人語曰。興皇伏虎朗。栖霞得意布。長干領語
T33n1717_p0951a27║辯禪眾文章勇。故知南宗初弘成實後尚
T33n1717_p0951a28║三論。近代相傳以天台義指為南宗者非
T33n1717_p0951a29║也。自是山門一家相承。是故難則南北俱破。
T33n1717_p0951b01║取則南北俱存。今時言北宗者。謂俱舍唯
T33n1717_p0951b02║識。南方近代。亦無偏弘。其中諸師所用義
T33n1717_p0951b03║意。若憑三論。則應判為南宗。若今師所
T33n1717_p0951b04║用。毘曇成實。及三論等。大小諸經。隨義引
T33n1717_p0951b05║用不偏南北。若法相宗徒。多依大論。觀門
T33n1717_p0951b06║綱格。正用瓔絡。融通諸法。則依大品。及
T33n1717_p0951b07║諸部圓文。故知今家不偏朋黨。護身寺自
T33n1717_p0951b08║軌法師。大乘是人為立號。以重其所習。故
T33n1717_p0951b09║美之稱為大乘。
T33n1717_p0951b10║○三明難中。先難南三。次難北七。初南三
T33n1717_p0951b11║中先難五時。次今更下重難前文用三時
T33n1717_p0951b12║義。初文二。先難五時。次五時之失下結難。
T33n1717_p0951b13║初文正難用涅槃五味五時。又三。初難五
T33n1717_p0951b14║時。次難共用頓等三教。三難用涅槃五味。
T33n1717_p0951b15║初文又二。初敘意。次正難。初言先難五時
T33n1717_p0951b16║者。以初二師立三四時。攝在五時中故。先
T33n1717_p0951b17║總標意竟。次若言下次第難其五時。即自
T33n1717_p0951b18║為五文。初難十二年前有相教者。先牒其
T33n1717_p0951b19║所立。次難難中又四。初總難十二年前及以
T33n1717_p0951b20║有相。次又阿含下單以空難。三又成道下難
T33n1717_p0951b21║十二年前唯小。四復次下以成論破意難。初
T33n1717_p0951b22║文中言成論等者。論屬十二年前。論文自
T33n1717_p0951b23║明空義。論師判之為有相教。豈非以有。
T33n1717_p0951b24║加誣己宗。為有相教次文者。阿含即是十
T33n1717_p0951b25║二年前。及大論所指。皆明空義如何云有。
T33n1717_p0951b26║言是老死等者。如止觀第六記。次論所指
T33n1717_p0951b27║云三藏中明法空為大空者。他云三藏通
T33n1717_p0951b28║大小何為但屬小。今明如法華云貪著小
T33n1717_p0951b29║乘三藏學者。又大論中。處處以三藏對衍
T33n1717_p0951c01║而辨大小。故準此文以三藏為小。若論
T33n1717_p0951c02║通者小衍二門俱有三藏自是通途非別意
T33n1717_p0951c03║也。若唯通途如何銷通法華大論。具如四教
T33n1717_p0951c04║本中廣明。故十二年前約顯露教秖可通
T33n1717_p0951c05║云三藏教耳。故不可云見有得道。若唯見
T33n1717_p0951c06║有妨於三門。是故文中且破存於計有之
T33n1717_p0951c07║見。又三藏教準不定教。亦非獨在十二年
T33n1717_p0951c08║前。如食檀耳是涅槃時。其事亦在四阿含
T33n1717_p0951c09║內。迦留陀夷亦復如是。故顯露教十二年前
T33n1717_p0951c10║定唯在小。三難唯小中二。初文引央掘
T33n1717_p0951c11║仍是大乘明空亦在十二年前。次又如大
T33n1717_p0951c12║論。得道已後十二年中亦說般若。四成論斥
T33n1717_p0951c13║意難中三。初直以論師斥意難教成虛設。
T33n1717_p0951c14║次又拘鄰下以得道人難得道不無則教
T33n1717_p0951c15║成無相。三又若下以得道與無相雙折。又
T33n1717_p0951c16║為三。初難得道不得道教同無相及以邪
T33n1717_p0951c17║說。次難得道仍存有相道亦成外。三結成
T33n1717_p0951c18║過相。次難十二年後亦二。先牒所立以略
T33n1717_p0951c19║非。次若言下廣破。彼師以般若教為第二
T33n1717_p0951c20║時。故般若無褒貶等。所以約此而為難辭。
T33n1717_p0951c21║於中為六初難無相不成。次若言下難不
T33n1717_p0951c22║明佛性。三若言下以般若無會三難。四若
T33n1717_p0951c23║言下以般若無彈訶難五若言下以般若
T33n1717_p0951c24║是第二時教難。六以般若通十二年前難。
T33n1717_p0951c25║初如文。次文又三。初單以正因佛性難。次
T33n1717_p0951c26║故知下以三佛性難。三若言無常下以八十
T33n1717_p0951c27║年不說佛性難。初文又二。初以共不共般
T33n1717_p0951c28║若難。次大經下以名義同難。又為四。初引
T33n1717_p0951c29║五名中有佛性般若難。次彼師救三若爾下
T33n1717_p0952a01║重破。四又涅槃下重引文結同。初文云佛
T33n1717_p0952a02║性有。五種名。如止觀第三記。意仍少別。次
T33n1717_p0952a03║救云涅槃自是三德中之般若。非無相者。
T33n1717_p0952a04║此過更甚。一者三德般若。猶有相過。二者無
T33n1717_p0952a05║相般若。非三德過。若非三德。即是無常。若
T33n1717_p0952a06║是無常云何無相。縱屬小乘。亦非十二年後
T33n1717_p0952a07║般若。無相不成。況重破中還為涅槃所指。
T33n1717_p0952a08║涅槃何殊般若耶。況重立結同中涅槃佛
T33n1717_p0952a09║性。與實際般若不殊。次以三佛性難中三。
T33n1717_p0952a10║初更牒涅槃般若所明實相法性。為正因。
T33n1717_p0952a11║對餘二性為三因。次重引金剛論。證般若
T33n1717_p0952a12║為了因佛性。三但名異下舉譬結難。三以
T33n1717_p0952a13║八十年佛難中二。先牒所計。次難。難中又
T33n1717_p0952a14║三。初以八十年佛亦說常難。次引大論秖
T33n1717_p0952a15║是一身而分生法難。三以小況並難。初言
T33n1717_p0952a16║云云者。涅槃八十既說常。般若八十豈不
T33n1717_p0952a17║說。般若八十若不說涅槃八十安得說。廣
T33n1717_p0952a18║並(云云)。次引大論又二。先分二身。次二身
T33n1717_p0952a19║合。初文者。般若之中既為諸菩薩。當知化
T33n1717_p0952a20║主必非生死。若非生死即是常住。若是常
T33n1717_p0952a21║住明常灼然。所言佛有生法二身者。如大
T33n1717_p0952a22║品中華積世界普明菩薩欲來此土。彼佛
T33n1717_p0952a23║命其問訊釋迦少病少惱等。論問云。何故
T33n1717_p0952a24║諸佛問訊而言病惱。論答云。佛有生法二
T33n1717_p0952a25║身故。生身有寒熱乃至九惱。法身無病。故
T33n1717_p0952a26║問生身不問法身。次釋論下明二身合者。
T33n1717_p0952a27║教分二身為機劣故。豈以為劣機故暫
T33n1717_p0952a28║現無常。即以無常加誣法性令無常耶。
T33n1717_p0952a29║三舉小為況者。均提沙彌緣出大論。如止
T33n1717_p0952b01║觀第四記。彼小乘言不滅者。以無作之業
T33n1717_p0952b02║至未來世名為不滅。非常住不滅。且引不
T33n1717_p0952b03║滅破彼無常。三般若無會三難者。其實般
T33n1717_p0952b04║若未會其人。今且以會法而為難者。彼亦
T33n1717_p0952b05║不曉會法不會人故。又為二。別汎引天
T33n1717_p0952b06║子發心。天子雖非二乘然發菩提即當
T33n1717_p0952b07║會義。次引聲聞發心正明會義。又為二。初
T33n1717_p0952b08║引經。次若聲聞下釋。初文中云與生死作
T33n1717_p0952b09║障隔者。滅智灰身永斷生死。若其發心大悲
T33n1717_p0952b10║利物應處生死與物結緣。若種若脫而成
T33n1717_p0952b11║熟之。是故二乘已斷生死永與生死作障
T33n1717_p0952b12║隔。故不能復入生死益物。若發三菩提心
T33n1717_p0952b13║者我亦隨喜者。折挫小行令發大心。於權
T33n1717_p0952b14║教中雖云敗種。佛以實理而發動之。假使
T33n1717_p0952b15║能發菩提心者我亦隨喜。四難無褒貶中
T33n1717_p0952b16║四。初引斥智。次又十三下引斥教三又云
T33n1717_p0952b17║下以引失教旨難。四豈有下結。次文言不
T33n1717_p0952b18║從大家求食等者。經云汝是上人應求上
T33n1717_p0952b19║法。不應自鄙唯居下位。不應如彼攀附
T33n1717_p0952b20║枝葉。狗狎作務等。三引失教旨中言見
T33n1717_p0952b21║象等者。立小乘教本期於大。住小亡大
T33n1717_p0952b22║斯為不黠。四結如文。五難是第二時中二。
T33n1717_p0952b23║初引諸經。次經經下結難。六難十二年後
T33n1717_p0952b24║有無相如文。次難第三時者。彼以方等
T33n1717_p0952b25║為第三時教。故須約褒貶等難。於中為
T33n1717_p0952b26║二。初牒所計。次今問下正難。初如文。次為
T33n1717_p0952b27║四。初難方等不應在般若之後。次又彌勒
T33n1717_p0952b28║下難被彈不應獨在聲聞。三若言下難不
T33n1717_p0952b29║應以七百之壽用判方等。四以三佛性難
T33n1717_p0952c01║同涅槃常住。初二如文。第三中又三。初難。
T33n1717_p0952c02║次文辨下再辨。三又云下引證常身。初文
T33n1717_p0952c03║中云七百阿僧祇者。楞嚴七百及淨名金剛
T33n1717_p0952c04║二經俱是第三時教。何故不取金剛為正。
T33n1717_p0952c05║而人師苦以七百判為無常。若七百無常金
T33n1717_p0952c06║剛豈常。方等金剛若無常者。涅槃金剛何必
T33n1717_p0952c07║是常。涅槃無常佛性何在。言何疾何惱者。
T33n1717_p0952c08║乳光經中佛在毘耶離音樂樹下眾會說法。
T33n1717_p0952c09║佛少中風當用牛乳。時城中有梵志名摩
T33n1717_p0952c10║耶利。五百弟子。為國大長者。不信佛法。不
T33n1717_p0952c11║知布施。羅覆宅庭。不令鳥侵。所居之處去
T33n1717_p0952c12║佛不遠。佛告阿難。汝持我名至梵志所。
T33n1717_p0952c13║索乳[豸*童]來。阿難受教而往。持缽門下立。時
T33n1717_p0952c14║梵志欲入王宮。因見阿難。問曰。何故晨朝
T33n1717_p0952c15║持缽住此。阿難具以佛意答梵志。梵志默
T33n1717_p0952c16║然思惟。若不與乳。諸人咸謂我慳。若與乳
T33n1717_p0952c17║者。諸梵志謂我事瞿曇道。復思惟已。即授
T33n1717_p0952c18║弊牛。令阿難自[穀-禾+牛]。欲令弊牛觸殺阿難。折
T33n1717_p0952c19║辱瞿曇。如謀而行。梵志五百弟子皆笑云。瞿
T33n1717_p0952c20║曇常自言能度生老病死。今者自病須乳。時
T33n1717_p0952c21║維摩詰訶辭問答空聲等。具如淨名。仍廣
T33n1717_p0952c22║於經。時五百弟子。聞空中聲。即無狐疑。皆
T33n1717_p0952c23║悉歡喜。發無上心。時梵志內外眷屬。及聚落
T33n1717_p0952c24║中無數千人。皆隨阿難往看[穀-禾+牛]牛。阿難
T33n1717_p0952c25║至牛傍。自念我師法。不自[穀-禾+牛]乳。言竟。忉
T33n1717_p0952c26║利天座。為之大動。從天下來。化為小梵志。
T33n1717_p0952c27║往牛傍。阿難見之歡喜。請取乳。即答阿難。
T33n1717_p0952c28║我非梵志。是帝釋耳。聞世尊須乳。故來至
T33n1717_p0952c29║此。阿難言。何能近此醒穢耶。答言。我之何
T33n1717_p0953a01║如佛世尊耶。欲為取乳。唯願知時。帝釋諾
T33n1717_p0953a02║即持器至牛傍。牛便靜住。觀者驚怪。小梵
T33n1717_p0953a03║志有何緣來。為之[穀-禾+牛]乳。儻為弊牛觸死。
T33n1717_p0953a04║當奈何耶。帝釋說偈言。今佛小中風。與
T33n1717_p0953a05║乳作乳種。令佛服之差。得福無有量。
T33n1717_p0953a06║佛尊天人師。常慈心憂念。蜎飛蠕動類。皆
T33n1717_p0953a07║欲令度脫。爾時犢母說偈云。此手捫摸我。
T33n1717_p0953a08║一切快乃爾。取我兩乳[豸*童]。置於後餘者。當
T33n1717_p0953a09║持遺我子。朝來未得食。雖知有多福。作
T33n1717_p0953a10║意當平等。於是犢子為母說偈云。我從無
T33n1717_p0953a11║數劫。今得聞佛聲。即言持我分。盡用奉上
T33n1717_p0953a12║佛。世尊一切師。甚難得再見。我食草飲水。
T33n1717_p0953a13║自可足今日。更有五偈云云。於是阿難
T33n1717_p0953a14║滿[穀-禾+牛]乳去。梵志及親邑人見此稱歎。信解
T33n1717_p0953a15║佛法得法眼淨。阿難至世尊所具述之。佛
T33n1717_p0953a16║言。如是。此牛過去曾為長者。喜出息償錢
T33n1717_p0953a17║畢。復抵觸他人。坐此墮畜生。今罪已畢。放
T33n1717_p0953a18║口光授記從此卻後命終七反生兜率天
T33n1717_p0953a19║及梵天。復七反生人間豪家。牛母見彌勒
T33n1717_p0953a20║成阿羅漢。犢子上下二十劫竟作佛號乳光。
T33n1717_p0953a21║當知世尊無疾無惱。為度人故現身有
T33n1717_p0953a22║疾。為度眾生現行斯事。故淨名安慰阿
T33n1717_p0953a23║難云。但為佛出五濁惡世。為眾生故現行
T33n1717_p0953a24║斯法。二三如文。第四文又三。初引經題總
T33n1717_p0953a25║具三脫即三佛性難。次引下文具三脫三
T33n1717_p0953a26║佛性難。三三義下結難。次難第四時為法
T33n1717_p0953a27║華同歸教者又二。初牒文總斥。次法華下別
T33n1717_p0953a28║難。別難又為二。初略舉法華明常辨性。次
T33n1717_p0953a29║華嚴下別引並難。初文云命章者。命字口令
T33n1717_p0953b01║也。謂教也即命召也。謂章初也。次文又三。
T33n1717_p0953b02║初引明常文。次引佛性文。三破神通。初文
T33n1717_p0953b03║又五。初以華嚴為並難。彼許華嚴亦明
T33n1717_p0953b04║常住故將為並。次又無量義下以序文驗
T33n1717_p0953b05║為難。三若言下以敕語多少為難。四引今
T33n1717_p0953b06║文。五法華論下引三身為難。初文又二。先
T33n1717_p0953b07║以跡門並難。次又華嚴下以本門並難。初
T33n1717_p0953b08║文言菩薩智慧如爪上土者。大經三十二
T33n1717_p0953b09║云。爾時世尊取大地土置爪甲上。問迦葉
T33n1717_p0953b10║言。是土多耶十方世界地土多耶。迦葉答言。
T33n1717_p0953b11║爪上土者不比十方所有土也。經文本譬
T33n1717_p0953b12║捨於人身得人身少。今借以譬菩薩智者
T33n1717_p0953b13║如爪土等。華嚴甚深但為今序。第二第三如
T33n1717_p0953b14║文。第四文者。引文三身壽命為難。第五文
T33n1717_p0953b15║者。若不明常豈明三佛。次明三佛性又
T33n1717_p0953b16║五。初引不輕文。次引法華論文。三引涅
T33n1717_p0953b17║槃遙指。四引涅槃同明一乘。五汎舉涅
T33n1717_p0953b18║槃猶劣。初二如文。第三文言八千聲聞得
T33n1717_p0953b19║授記別者。如止觀第七記。第四同明一
T33n1717_p0953b20║乘中言畢竟者。經云。畢竟有二種。一者莊
T33n1717_p0953b21║嚴畢竟。二者畢竟畢竟。又有二種。一者世間。
T33n1717_p0953b22║二出世間。莊嚴畢竟謂六波羅蜜。畢竟畢竟
T33n1717_p0953b23║謂一切眾生悉是一乘。一乘者名為佛性。是
T33n1717_p0953b24║故我說一切眾生悉有佛性悉有一乘。第
T33n1717_p0953b25║五如文。三破神通者又二。初略舉身土不
T33n1717_p0953b26║滅驗非神通。次正破神通義。如第二卷。故
T33n1717_p0953b27║著云云。次破第五時中又二。初牒。次難又
T33n1717_p0953b28║二。初以二諦為難。次眾生佛性下例難。初
T33n1717_p0953b29║言欲破第五。先難成論師二諦判教。古人
T33n1717_p0953c01║雖云二諦。而不分共別含顯之異。故將常
T33n1717_p0953c02║住以例諸教。諸教並是十二年後所明二
T33n1717_p0953c03║諦。與十二年前二諦何別。若言無別。自
T33n1717_p0953c04║涅槃已前。法華已來。應俱無常。若其別者。
T33n1717_p0953c05║那同名二諦。次例難者。二諦既同。應俱
T33n1717_p0953c06║明佛性。並云云。二諦既同。應俱明闡提
T33n1717_p0953c07║作佛。並云云。已難漸中五時。次難頓等三
T33n1717_p0953c08║教。初難頓者又二。先以同難。次權雖下以
T33n1717_p0953c09║別難。華嚴至法華來。無不有頓。何獨華
T33n1717_p0953c10║嚴得稱頓耶。次明別難中以權別故。故
T33n1717_p0953c11║有諸部不同者。權是事法。不應從權異邊
T33n1717_p0953c12║而分頓與非頓。次難不定者為三。初總
T33n1717_p0953c13║舉諸經。次別引央掘列眾明常。三以淨
T33n1717_p0953c14║名為並。次文言央掘列眾者。彼經初云。
T33n1717_p0953c15║爾時世尊。與無量菩薩摩訶薩。及四眾天龍
T33n1717_p0953c16║八部。毘舍遮。富單那等。日月天子。及護世
T33n1717_p0953c17║等。皆云無量。始從鹿苑。方等般若。法華涅
T33n1717_p0953c18║槃。經初列眾。皆有聲聞菩薩雜眾。央掘亦
T33n1717_p0953c19║爾。仍云無量。故云委悉。彈斥明常者。如彼
T33n1717_p0953c20║央掘偈云。云何名為一。謂一切眾生。皆以
T33n1717_p0953c21║如來藏。畢竟恒安住。云何名為二。所謂名與
T33n1717_p0953c22║色。此是聲聞宗。斯非摩訶衍。云何名為四。
T33n1717_p0953c23║所謂四聖諦。是則聲聞宗。斯非摩訶衍。一切
T33n1717_p0953c24║諸如來。第一畢竟常。是則大乘諦。非苦是真
T33n1717_p0953c25║諦。云何名為五。所謂彼五根。是則聲聞宗。
T33n1717_p0953c26║斯非摩訶衍。所謂彼眼根。於諸如來常等。
T33n1717_p0953c27║具如止觀第七卷引。乃至增十亦復如是。如
T33n1717_p0953c28║是等文。彈訶聲聞明於常住。最為顯著。餘
T33n1717_p0953c29║如彼經。又如無垢施女經。阿闍世王有女
T33n1717_p0954a01║名無垢施。於晨朝時著玉屣踞父殿坐。
T33n1717_p0954a02║爾時舍利弗與八大聲聞文殊師利等八大
T33n1717_p0954a03║菩薩。入城乞食。各先作念。舍利弗念言。我
T33n1717_p0954a04║當入如是定已。願舍衛城中一切眾生聞四
T33n1717_p0954a05║聖諦法。目連念言。願令城中一切眾生無
T33n1717_p0954a06║有魔事。如是十六人各作念已次第到城。
T33n1717_p0954a07║入無垢施女門詣其乞食。皆被此女如其
T33n1717_p0954a08║心念種種彈訶。此十六人還佛所述已。佛
T33n1717_p0954a09║記是女等(云云)。三文者為三。初以同有彈
T33n1717_p0954a10║訶為並。次又淨名下以訶在昔與央掘
T33n1717_p0954a11║同為難。三若謂下以明常被緣為難。三難
T33n1717_p0954a12║用涅槃五味中二。先敘其非。次別明難。難
T33n1717_p0954a13║中又二。初總斥非。次何者下釋。釋中自五。
T33n1717_p0954a14║初難從牛出乳為十二部中三。初以非初
T33n1717_p0954a15║說及無十二部為難。次救云下彼救。三今
T33n1717_p0954a16║問下縱難。初如文。次文言彼救云小乘亦有
T33n1717_p0954a17║十二部至異耳者。大經二十五云。雪山有
T33n1717_p0954a18║草名曰忍辱。牛若食者即出醍醐更有異
T33n1717_p0954a19║草牛若食者則無醍醐雖無醍醐不可說
T33n1717_p0954a20║言雪山之中無忍辱草。佛性亦爾。山喻如
T33n1717_p0954a21║來。忍辱草者喻大涅槃。異草者喻十二部
T33n1717_p0954a22║經。若有能聽大般涅槃則見佛性。十二部
T33n1717_p0954a23║中雖不聞有。不可說言無佛性也。既云
T33n1717_p0954a24║十二部中無有佛性。即是無佛性之十二部
T33n1717_p0954a25║也。忍辱草者既喻佛性。佛性亦不出於十
T33n1717_p0954a26║二部。彼師依經救云。大小乘俱有十二部
T33n1717_p0954a27║也。今意從別。且存大乘佛性十二部也。無
T33n1717_p0954a28║佛性者且對九部。三縱難中二。先直縱難何
T33n1717_p0954a29║為不用有佛性之十二部。次引第七中判
T33n1717_p0954b01║其墮罪。次難第二時又四。初牒計。次脩多
T33n1717_p0954b02║羅下明難。三解云下彼救。四若言下重破。破
T33n1717_p0954b03║中又三。初以譬喻等例破。次般若下以餘
T33n1717_p0954b04║經例般若直說為難。三若言下破第二時。
T33n1717_p0954b05║次破第三時又二。先牒計次淨名下指前
T33n1717_p0954b06║文破。次破第四時又二。先牒計。次正破。破
T33n1717_p0954b07║又二。先破迴文。次引涅槃破其謬立。次
T33n1717_p0954b08║難第五時。亦先牒計。次正破。譬云佷[仁-二+戾]者。
T33n1717_p0954b09║兩字本為一義。謂諍競不順。今隨語便故
T33n1717_p0954b10║分字釋。結及更難用四三二時可見。次難
T33n1717_p0954b11║北地中自為七文。初難五時中但難初時。
T33n1717_p0954b12║次餘四同上。初時為二。初牒計。次正難。難
T33n1717_p0954b13║中又六。初單約戒善難。次又彼經下用彼
T33n1717_p0954b14║經體難。三又云五戒下以五戒為諸行本
T33n1717_p0954b15║難。四又提謂下以經中結得道眾難。五復
T33n1717_p0954b16║次下以結集法藏次第難。六若言下以在
T33n1717_p0954b17║初難一音。初文又二。先直難。次縱難。次文
T33n1717_p0954b18║者。符謂三乘法者。所謂行行法也。印謂泥
T33n1717_p0954b19║洹道者。道謂能通。印謂實相。有實相印。
T33n1717_p0954b20║道則可行。第三文者。靈謂情識。有情識故。
T33n1717_p0954b21║藉戒為本。天謂諸天正報依報。地謂地神
T33n1717_p0954b22║依報正報。四天王持之使四時調順。地神
T33n1717_p0954b23║持之萬物成熟父母道源。秖是能生為義。第
T33n1717_p0954b24║四如文。第五結集難中二。初難不預五時。
T33n1717_p0954b25║次何者下釋不預所以。六難一音可見。次
T33n1717_p0954b26║難菩提流支中二。先牒計略斥。次從得道
T33n1717_p0954b27║下正斥。正斥又二。先斥半教。次從般若去
T33n1717_p0954b28║斥滿教。初又二。初總難。次引諸文。皆是十
T33n1717_p0954b29║二年前。已有滿教。言涅槃云。我初成道。恒
T33n1717_p0954c01║沙菩薩來問等者。第三經。迦葉設三十六
T33n1717_p0954c02║問竟。佛讚言。善哉善哉。汝今未得一切種
T33n1717_p0954c03║智。如已得之。如汝所問。如一切智。等無
T33n1717_p0954c04║有異。善男子。我初坐道場。初成正覺。爾時
T33n1717_p0954c05║無量阿僧祇恒沙等諸佛世界。有諸菩薩。亦
T33n1717_p0954c06║曾問我如是深義。然其所問句義功德。皆
T33n1717_p0954c07║亦如是。等無有異。如是問者。則能利益無
T33n1717_p0954c08║量眾生。次斥滿中又二。先引論以明法華
T33n1717_p0954c09║祕密難。次又若下以三味名展轉互難。互
T33n1717_p0954c10║難又二。初正難。次能譬下結難。次難四宗
T33n1717_p0954c11║中自為四。初難因緣宗中二。初以通途因
T33n1717_p0954c12║緣為難。次又因緣下假名義同不應立異
T33n1717_p0954c13║為難。初文言六因四緣者。略如止觀第八
T33n1717_p0954c14║記。言成論三因四緣者。三因謂生因習因
T33n1717_p0954c15║依因。生因者若法生時能與其因。如業為
T33n1717_p0954c16║報因。習因者如習貪欲貪欲增長。依因者
T33n1717_p0954c17║如心心數法依色香等。四緣者。因緣者具
T33n1717_p0954c18║足三因。次第緣者心心數法次第而生。緣緣
T33n1717_p0954c19║者如識生眼識。增上緣者諸餘緣也。若俱舍
T33n1717_p0954c20║中因緣五因性。成論以所作因即是增上故
T33n1717_p0954c21║不別立。但立報因。即生因是。自分因。即習
T33n1717_p0954c22║因是。共因即依因是。次難假名宗中二。先
T33n1717_p0954c23║據本論得道為難。次引大論空門為證。宗
T33n1717_p0954c24║應順本論異不成宗次難不真宗中三。
T33n1717_p0954c25║先引大論彈方廣破。次若謂下難不明佛
T33n1717_p0954c26║性。三何但下難幻化語通立宗不成。初文
T33n1717_p0954c27║破不真宗。指大品十喻者。如止觀第五記。
T33n1717_p0954c28║十喻既是大品正文。龍樹彈者。但為方廣不
T33n1717_p0954c29║曉即空不空等理。但指如幻為不生滅。如
T33n1717_p0955a01║幻但是俗諦而已。如何得立為般若宗。般若
T33n1717_p0955a02║意在空及不空。故云失般若意。次文可見。
T33n1717_p0955a03║第三文又二。先難。次結。次難常宗指涅槃。
T33n1717_p0955a04║於中為二。先以八術並難。次彼云下重述
T33n1717_p0955a05║彼救重破。又五。初述計。次宗則下重破
T33n1717_p0955a06║其宗教真不真等不應別立。三彼引楞伽下
T33n1717_p0955a07║破其謬引失意。四若爾下以因緣假名為
T33n1717_p0955a08║例。五覆卻下結難。初文言彼云誑相不真
T33n1717_p0955a09║宗等者。彼云四宗家自判云。不真宗是通
T33n1717_p0955a10║教。常宗是真宗。彼依楞伽作如此判。具
T33n1717_p0955a11║如下引。今以真不真及宗教有無卻覆並
T33n1717_p0955a12║決令二名齊等。使宗必有教教必有宗。教
T33n1717_p0955a13║是能詮宗是所詮。必互相有不可孤然。既
T33n1717_p0955a14║無此義當知汝之所立真及不真亦須互
T33n1717_p0955a15║有。既不別立其名便齊。何須別立宗教二
T33n1717_p0955a16║耶。說大意竟。更重消文從初至者字。有
T33n1717_p0955a17║二十二字。先述彼定計二宗次從宗則下
T33n1717_p0955a18║重破中。初至用教二句有十五字。難其不
T33n1717_p0955a19║真不合無宗。從真宗去至立宗有九字。
T33n1717_p0955a20║難其有宗不合無教。次從宗若去至知
T33n1717_p0955a21║真有八字。重徵其無教之失。宗為所詮教
T33n1717_p0955a22║為能詮。真宗既無能詮之教。如何得知所
T33n1717_p0955a23║詮之真。次從真宗若沒去至通教。有十二
T33n1717_p0955a24║字。以真卻並不真。若使真宗還例不真無
T33n1717_p0955a25║宗有教。則真與不真同名通教。次從若俱
T33n1717_p0955a26║沒教去至通宗。有十一字。復以不真卻並
T33n1717_p0955a27║於真。若使不真還例於真無教有宗。則真
T33n1717_p0955a28║與不真同名通宗。次從若俱安去至宗教
T33n1717_p0955a29║有一十字。立理難其宗教合俱。若真與不
T33n1717_p0955b01║真俱有教有宗。則真與不真俱名通宗及
T33n1717_p0955b02║教。次從若留去至宗教有十六字。以真不
T33n1717_p0955b03║真卻覆並難宗之與教。宗教既等。不應復
T33n1717_p0955b04║分真不真別。是則宗教之上俱有真與不
T33n1717_p0955b05║真。真與不真既同。宗之與教復等。是則但
T33n1717_p0955b06║成一句。謂通不真真宗教。文中似開為兩
T33n1717_p0955b07║句者。為開次文。難勢未畢。故云通不真宗
T33n1717_p0955b08║教。通真宗教。次從通不真宗去至脩也。有
T33n1717_p0955b09║二十一字。以法卻覆難其行人。法既一例
T33n1717_p0955b10║俱有教宗。人不合分大小之別。若言不真
T33n1717_p0955b11║通三乘人。真宗亦應通三乘人。亦應更覆
T33n1717_p0955b12║並云。真既獨教菩薩之人。不真亦應獨教
T33n1717_p0955b13║菩薩。亦應更並云。三乘通有真與不真。如
T33n1717_p0955b14║何輒分宗教等別。次若言去至真也。有十
T33n1717_p0955b15║九字。縱難也。借使真宗是融通之通。亦不
T33n1717_p0955b16║應獨無教而立宗也。通教亦是通宗之
T33n1717_p0955b17║真。豈得無宗而立於教。從此則下總結宗
T33n1717_p0955b18║教二義。既其齊等。真不真名。亦皆混同。三
T33n1717_p0955b19║從彼引去。出其謬引所憑便成不曉教
T33n1717_p0955b20║旨。彼經明於三乘共位。即簡二乘。名為童
T33n1717_p0955b21║蒙。說秖是教。以教通故。不隔童蒙。故
T33n1717_p0955b22║云說通兼教童蒙。雖通童蒙。宗在菩薩。
T33n1717_p0955b23║是故宗通本教菩薩。教是能詮。何故立云真
T33n1717_p0955b24║宗無教兼被於小。則童蒙有教。何故立云
T33n1717_p0955b25║無宗但教。彼人不知三乘之真。兼空不
T33n1717_p0955b26║空。不空復有教證兩別。他不見此。望聲釋
T33n1717_p0955b27║義。徒分宗教。失旨逾深。四從若爾去。例
T33n1717_p0955b28║難。且依彼立。以難因緣假名二宗。同成不
T33n1717_p0955b29║真。若更並決。亦應準前。故云不便。次破五
T33n1717_p0955c01║宗六宗又二。先破。次總責無憑。初破五宗。
T33n1717_p0955c02║彼立五宗。四不殊前。已如前破。次若言
T33n1717_p0955c03║下正破法界宗中二。先難。次結。初文二。先
T33n1717_p0955c04║以涅槃難。次以大品難。初文二。先以二部
T33n1717_p0955c05║不應優劣難。次若常下。以二法對並
T33n1717_p0955c06║為妨難。二法不別。何得別立以為兩宗。次
T33n1717_p0955c07║引大品中。一切法趣。如止觀第二記。結如
T33n1717_p0955c08║文。
T33n1717_p0955c09║法華玄義釋籤卷第十九