大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

一乘佛性慧日抄 (No. 2297_ 撰 ) in Vol. 70

[First] [Prev] 184 185 186 187 188 189 190 191 192 193 194 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T2297_.70.0173b01:
T2297_.70.0173b02:   No.2297
T2297_.70.0173b03: 一乘佛性慧日抄
T2297_.70.0173b04:  元興寺沙門宗撰 
T2297_.70.0173b05: 夫入於一心大有二門。一三乘五性敎。則法
T2297_.70.0173b06: 相宗。二一乘佛性宗。如三論敎。然以性欲
T2297_.70.0173b07: 萬殊隨根非一。原乎其本何有。故
T2297_.70.0173b08: 今隨敎總觀聖心。隨機攝化終入一道。以
T2297_.70.0173b09: 此爲宗。群生不窮大悲無限。力用奧弘衆機
T2297_.70.0173b10: 斯應。豈捨一分圓果。今少論
T2297_.70.0173b11: 問。彼有所得三乘之家。遠憑補處彌勒無著
T2297_.70.0173b12: 近承護法難陀等賢。依於深密等經瑜伽等
T2297_.70.0173b13: 立五性有情佛性有無不同。謂聲聞種
T2297_.70.0173b14: 性。獨覺種姓。如來種姓不定種性。無佛種性。
T2297_.70.0173b15: 三論所立其義云何。答。此無所得一乘之宗。
T2297_.70.0173b16: 遠憑寂光文殊龍樹。近承提婆淸辨等聖
T2297_.70.0173b17: 𣵀槃等經中觀等論於五種佛性。開
T2297_.70.0173b18: 示一切衆生悉有佛性。謂境界佛性。觀智佛
T2297_.70.0173b19: 性。菩提果性。𣵀槃果性。非因非果正因佛
T2297_.70.0173b20:
T2297_.70.0173b21: 問。玄藉難解因何觀聖。答。三門分別。初述
T2297_.70.0173b22: 因起。次明名體。後辨有無
T2297_.70.0173b23: 縁起第一。問。三乘一乘五性佛性經論不同。
T2297_.70.0173b24: 西方此土自古迄今執見各異。如來在世圓
T2297_.70.0173b25: 音一演異類等解則不論。聖泥曰後是非
T2297_.70.0173b26: 旣深。爰自慧日遐照法海東流以來。凡如
T2297_.70.0173b27: 是論何晨誰起。答。晋道場寺釋法顯。本姓襲
T2297_.70.0173b28: 氏。平陽人。始立一分無佛性者。故名僧傳
T2297_.70.0173c01: 第二十六云。晋隆安三年。從長安西入
T2297_.70.0173c02: 。義凞十三年冬。於道場寺譯泥洹經
T2297_.70.0173c03: 云除一闡提皆有佛性。由斯什公入室。宋
T2297_.70.0173c04: 尋陽廬山西寺竺道生。本姓魏。冀州距鹿
T2297_.70.0173c05: 人。玄心獨悟。叡哲若神。卽造佛性當有等
T2297_.70.0173c06: 諸論。高致識者聽其言咨嗟歎息也。
T2297_.70.0173c07: 嫉勝之倫以爲矯意。廣説如傳。遂歎仰憑
T2297_.70.0173c08: 大𣵀槃及法藏經破曰。一切含生之類皆有
T2297_.70.0173c09: 𣵀槃正因。一豪之善皆鍾菩提。誰非成佛
T2297_.70.0173c10: 故名僧傳第十。高僧傳第五云。沙門法顯除
T2297_.70.0173c11: 一闡提皆有佛性。生曰。稟氣二儀者皆是
T2297_.70.0173c12: 𣵀槃正因。三界受生蓋惟惑果。闡提是含生
T2297_.70.0173c13: 之類。何得獨無佛性。 蓋此經度未盡耳。
T2297_.70.0173c14: 顯所得經尙多未譯。於是舊學以爲邪説
T2297_.70.0173c15: 顯衆擯之。生於大衆中容誓曰。若所期
T2297_.70.0173c16: 謬。諸佛菩薩當我餘齡。經文若至。一
T2297_.70.0173c17: 講説。便師子座隨化。是所願矣。高僧傳
T2297_.70.0173c18: 云。若所説反於經義。請於現身卽表癘疾
T2297_.70.0173c19: 若與實相相違背者。願捨壽之時據
T2297_.70.0173c20: 子座矣。文帝勅問僧正。生法師理思殊人。
T2297_.70.0173c21: 詎宜擯遣。答曰。後生好異。此而不治大法
T2297_.70.0173c22: 滅矣。仰 陛下放此一人建三寶。遂入
T2297_.70.0173c23: 吳中虎丘山東寺。學徒追從。旬日之中五
T2297_.70.0173c24: 百餘人。其年夏震。龍光寺佛殿龍升于天
T2297_.70.0173c25: 光影西壁。時人歎曰。龍旣已去。生公必行
T2297_.70.0173c26: 矣。龍光寺舊名靑園。因此改之。義凞中天
T2297_.70.0173c27: 竺沙門曇無讖齎大𣵀槃河西。河西王沮
T2297_.70.0173c28: 渠蒙遜。以僞玄始十年十月懺譯出。得
T2297_.70.0173c29: 三十六卷。元嘉五年傳達京師。聖行品以下
T2297_.70.0174a01: 云。一闡提者不信根。雖善根猶有
T2297_.70.0174a02: 。龍光寺學人請講新𣵀槃經。道俗翕集
T2297_.70.0174a03: 千有餘人。立義已畢。舊學深愧。竟無往復
T2297_.70.0174a04: 遂不成講。七年還住廬山蕭然自得矣。學
T2297_.70.0174a05: 侶雲從。聲華日遠。乃至遠近傾請講新𣵀槃
T2297_.70.0174a06: 白黑雲湊瞻敬無極。至闡提有佛性之文
T2297_.70.0174a07: 怩惋。及講經畢生吿衆曰。貧道忍
T2297_.70.0174a08: 此經。今果所願矣請自此辭。言畢憑
T2297_.70.0174a09: 禪定。四部衷慟驚震朝野。廣如兩傳
T2297_.70.0174a10: 此觀之。凡據三明勅佛性以爲遺言。四
T2297_.70.0174a11: 依賛悉成以爲眞了之時尙多怨嫉。況乎
T2297_.70.0174a12: 末世豈有信矣。如聞西方生公獨悟大衆
T2297_.70.0174a13: 之。吾朝現見於法相識者旣多。於三論
T2297_.70.0174a14: 求者甚希。山茂松柏栴檀。川多
T2297_.70.0174a15: 金銀。時節之理爾耳。玄奘三藏入
T2297_.70.0174a16: 室神昉法師種性差別集上云。如來高唱隨
T2297_.70.0174a17: 機不同。相傳各異。或説一切悉有佛性。如
T2297_.70.0174a18: 佛性論寶性論等。或説一分定無佛性。如
T2297_.70.0174a19: 伽論莊嚴論等。前秦之代。童壽已前立五性
T2297_.70.0174a20: 絶無諍論。童壽門徒有竺道生。依法藏
T2297_.70.0174a21: 一切衆生皆有佛性。蒙遜之世。曇無
T2297_.70.0174a22: 讖法師翻出𣵀槃。由此漸立一切衆生皆有
T2297_.70.0174a23: 佛性。至於陳代家依同説。後以大唐貞觀
T2297_.70.0174a24: 四年朋友三藏翻大莊嚴論。立畢竟不
T2297_.70.0174a25: 般涅槃。遂以貞觀二十一年木叉提婆翻
T2297_.70.0174a26: 瑜伽五性別。亦同朋友。今於此國猶有
T2297_.70.0174a27: 新舊兩宗別行。皛知悉有佛性圓敎自生公
T2297_.70.0174a28: 始一分無性隘言從顯師起。人承如是。聖
T2297_.70.0174a29: 説如
T2297_.70.0174b01: 問。有所得家建立一分無性有情何所
T2297_.70.0174b02: 。答。爲示佛徳無盡故。玄奘三藏譯
T2297_.70.0174b03: 親光菩薩佛地論如是廣説。問。所立尤理。若
T2297_.70.0174b04: 一切生皆成佛者。諸佛功徳應當有盡。無
T2297_.70.0174b05: 所度故。卽違自敎如來常住。不益常
T2297_.70.0174b06: 世間。本期度生佛果故。答。此難自
T2297_.70.0174b07: 害。衆生無邊佛徳無盡。竝是佛説。因何偏
T2297_.70.0174b08: 佛徳無盡而迷衆生無邊。若爲無性
T2297_.70.0174b09: 智無限。一分有性今應度盡。過去之世無始
T2297_.70.0174b10:
T2297_.70.0174b11: 問。衆生修道盡成佛者。其最後佛即無
T2297_.70.0174b12: 大悲。云何滿行。答。子擧弘廣邊邪
T2297_.70.0174b13: 之徵以起如來置答之問。今反質答。最後之
T2297_.70.0174b14: 佛無所化故無慈悲者。最初之佛無能化
T2297_.70.0174b15: 三學。止觀以敎爲先。尸羅三歸爲首。
T2297_.70.0174b16: 旣無先佛卽無敎歸。無歸何有三學
T2297_.70.0174b17: 若無三學何得道。若以後佛無所化
T2297_.70.0174b18: 一分無性。亦應先佛無能化故卽立一分
T2297_.70.0174b19: 無因成佛。此問非俱不佛性一乘。抑亦
T2297_.70.0174b20: 佛法。有所得宗成立一分無性有情
T2297_.70.0174b21: 意在此矣
T2297_.70.0174b22: 問。聖者龍猛深有宣説。諸佛爲小非
T2297_.70.0174b23: 。説必有由。故法花云。爲一大事故現
T2297_.70.0174b24: 。何因縁故説於佛性。答。聖天門人天親釋
T2297_.70.0174b25: 曰。能破五障五勝徳。是故如來深説
T2297_.70.0174b26: 切衆生悉有法身佛性。故眞諦三藏譯。世親
T2297_.70.0174b27: 菩薩佛性論如是廣説
T2297_.70.0174b28: 問。其五種徳五勝利何。答。五障。一下劣心
T2297_.70.0174b29: 謂諸衆生末佛説一切衆生悉有佛性甚深之理。不
自身必定當佛身之義。卽於此身下劣
T2297_.70.0174c01: 。不能發起大菩提心。令其發心捨
劣下意。是故佛説一切衆生悉有佛性
二高慢心
T2297_.70.0174c02: 謂有衆生曾聞佛性。因此發心捨下劣意。便謂獨我
佛性而能發心。他者不能。作輕慢意。破
T2297_.70.0174c03: 故佛説
悉有佛性
三虛妄執謂諸衆生以此慢
本無人我人我執
T2297_.70.0174c04: 新無怨憎怨罵想。起此二種虛妄執故正智不
生。今除此執正智故。佛説佛性。佛性即二空所
T2297_.70.0174c05: 顯眞如。逹
此離
四謗眞法一切衆生由二空淨智成
就。不佛性或以不
T2297_.70.0174c06: 二空謗眞如。淨智功徳
皆不成就。爲此説
五計我執謂諸衆生由
佛説
T2297_.70.0174c07: 有佛性。明知虛妄過失眞實功徳。即於衆生中
大悲心。無彼我想。能除我執。故説佛性
五功
T2297_.70.0174c08: 徳。一起正懃
劣心
二生恭敬
慢心
三生
T2297_.70.0174c09: 此云智慧
虛妄執
四生闍那此云正見。由此俗智
能顯實法及以功徳法
T2297_.70.0174c10: 故。翻
眞法
五生大悲大悲故慈念平等而翻
。由佛性故觀諸衆生二
T2297_.70.0174c11: 無所有自愛念。由般若故捨凡夫執𣵀
成就佛法。由大悲故捨二乘心生死
T2297_.70.0174c12: 成就衆生。由二方便無所住
退轉速證無上大菩提。廣辨如
若據正玄
T2297_.70.0174c13: 寄大智論更有十義。恐繁不述。聖依
T2297_.70.0174c14: 大因縁故。師子吼説。一切衆生悉有佛性
T2297_.70.0174c15: 凡有心者悉皆當阿耨菩提。乃至廣説。
T2297_.70.0174c16: 無所得宗宣説一切衆生悉有一乘佛性。大
T2297_.70.0174c17: 意如
T2297_.70.0174c18: 名體第二
T2297_.70.0174c19: 問。法相所立五性顯然。三論所開五種佛性
T2297_.70.0174c20: 名體如何。答。十二因縁不生不滅名境界性
T2297_.70.0174c21: 菩薩觀智爲觀智性。觀智明了之菩提
T2297_.70.0174c22: 菩提默寂稱之涅槃。其十二縁未曾因果。亦
T2297_.70.0174c23: 境智。猶絶心言。强名正因。卽是第五正
T2297_.70.0174c24: 因佛性。十二因縁是境界體。因位二智爲
T2297_.70.0174c25: 智體。智徳之有名菩提體。斷徳之無卽𣵀槃
T2297_.70.0174c26: 體廢詮眞如稱正因體
T2297_.70.0174c27: 有無第三
T2297_.70.0175a01: 中有二。初依內明遣虛存實。後就因明
T2297_.70.0175a02: 破邪顯正內明第一。法相所推五性各異。三
T2297_.70.0175a03: 論所説五種佛性。若一一性有衆生界。若五
T2297_.70.0175a04: 皆具。答。總説皆具。亦有何妨。如是五性。因
T2297_.70.0175a05: 縁一法轉而爲五。無別體故。別談第五正
T2297_.70.0175a06: 因佛性一切平等。所餘不共。縁正體用是差
T2297_.70.0175a07: 別故
T2297_.70.0175a08: 問。五旣不具。云何先言五佛性示衆
T2297_.70.0175a09: 生悉有佛性。答。凡明諸法亦有兩門。一從
T2297_.70.0175a10: 體起用門。二攝用歸體門。先寄攝用歸體。後
T2297_.70.0175a11: 從體起用。故不相違。問。若爾唯説一法
T2297_.70.0175a12: 界性其義旣圓。何以勞開五種佛性。答。此
T2297_.70.0175a13: 五佛性𣵀槃中止釋師子吼故説此五。故
T2297_.70.0175a14: 嘉祥言。爲縁正境智智斷之差別故説
T2297_.70.0175a15: 五佛性。此釋意謂。説一正性一切悉
T2297_.70.0175a16: 有佛性。開五佛性於衆生有無差別。問。
T2297_.70.0175a17: 此義亦何。答。唯説衆生悉有佛性。未
T2297_.70.0175a18: 因縁因之別。故開五性彼覺悟。正因佛
T2297_.70.0175a19: 性平等共有。縁因佛性有無不同。精進速證。
T2297_.70.0175a20: 懈怠遲入。乃至定性無性發心同進一道。其
T2297_.70.0175a21: 旨雖多大況如是。是義玄妙。具如別章
T2297_.70.0175a22: 問。如聖教説。諸佛出世唯爲衆生悟佛知
T2297_.70.0175a23: 。其佛知見謂令知種別之法。非
T2297_.70.0175a24: 何異啞羊。既有與無法爾不同。因何浪謗
T2297_.70.0175a25: 聖敎雜有性無性。答。玄不心。直就
T2297_.70.0175a26: 論。子執一切衆生之中一分有佛性一分
T2297_.70.0175a27: 佛性。汝旣明知諸佛本願利益生界。慈
T2297_.70.0175a28: 父遣言大𣵀槃言。八地獄中受苦衆生。一經
T2297_.70.0175a29: 其耳一切衆生悉有佛性之響。應時離苦得
T2297_.70.0175b01: 天上。又言。若聞一闡提等一切衆生悉
T2297_.70.0175b02: 有佛性信心。是名一闡提。卽墮三惡
T2297_.70.0175b03: 。具如下引。一經之福尙其如是。況至信
T2297_.70.0175b04: 矣。不信之罪猶如向也。若信一分衆生定無
T2297_.70.0175b05: 佛性之説何福利。若不信者其福如何。
T2297_.70.0175b06: 請示翻前順後誠文。若大乘中無明説者。
T2297_.70.0175b07: 汝所執義永滅生界似敎非敎因何勞論」
T2297_.70.0175b08: 問。設無明證理本定耶。答。此旣世親菩薩
T2297_.70.0175b09: 過同外道。也。何不之。故𣵀槃説。小乘經
T2297_.70.0175b10: 中無。大乘經不一切悉有佛性。經雖
T2297_.70.0175b11: 説。若説實有是人眞我弟子。智度論云。若
T2297_.70.0175b12: 使十方雖佛。若説實有是人得
T2297_.70.0175b13: 量福。縱令如來雖一分衆生定無佛性。猶
T2297_.70.0175b14: 於廣佛性理何罪。況乎據
T2297_.70.0175b15: 者耶。六道四生皆是父母。三界九地誰非
T2297_.70.0175b16: 兄弟。故菩薩戒藏云。一切男子是我父。一切
T2297_.70.0175b17: 女人是我母。我生生無之受生。六道
T2297_.70.0175b18: 衆生皆是我父母。乃至廣説。不孝之重內外
T2297_.70.0175b19: 載考妣之處有何怨敵。强令二乘定性永
T2297_.70.0175b20: 滅無餘。一分衆生常憂輪廻。竊以世賊唯殺
T2297_.70.0175b21: 一生後際。唯滅生身法身。三
T2297_.70.0175b22: 乘學者永殺於三際。終滅於法身。甚可
T2297_.70.0175b23: 哉。晨蜉之語命。夢蝶之議乖。因何不
T2297_.70.0175b24: 常沒中。抑令永滅深可哀矣
T2297_.70.0175b25: 問。老莊有別其途無二。況乎釋敎豈有
T2297_.70.0175b26: 哉。何故兩宗有性無性如是差違。答。於
T2297_.70.0175b27: 常二。於解常一。諸佛出世唯爲一事。一切衆
T2297_.70.0175b28: 生出纒入道拔苦之鑣駐於十二。與樂之源
T2297_.70.0175b29: 於八萬。離派無邊。因果深統乎千區。雖
T2297_.70.0175c01: 因果繁。佛性唯貫乎萬像。良由諸佛本願群
T2297_.70.0175c02: 生所依。諸聖敎中因有縁正果有遠近。縁
T2297_.70.0175c03: 謂自乘相應善等。正謂八識如來藏性。果近
T2297_.70.0175c04: 謂無𣵀槃因人天樂。求羊鹿別二乘
T2297_.70.0175c05: 。遠謂五乘縁因皆至佛乘。五性正因齊
T2297_.70.0175c06: 佛性。執近而迷遠不法華一乘。執
T2297_.70.0175c07: 縁而迷正不𣵀槃佛性。遂使道分六區
T2297_.70.0175c08: 生有四趣。皆謂握隋侯之珠輪王之寶
T2297_.70.0175c09: 若解不二豈有殊歸
T2297_.70.0175c10: 問。皆依聖説。何偏爲迷。答。所化根機有
T2297_.70.0175c11: 未熟。能化説敎亦有權實。由斯初時施鹿
T2297_.70.0175c12: 林中阿含等敎。宣説麁心而唯説六。不
T2297_.70.0175c13: 七八空佛性識。故説三乘無學身智實滅。一
T2297_.70.0175c14: 分無𣵀槃法。禀敎之類根未熟故。第二時
T2297_.70.0175c15: 中。耆闍崛山深密等敎。始顯細識而唯説
T2297_.70.0175c16: 八。不八識則眞佛性。故説定性二乘必
T2297_.70.0175c17: 𣵀槃。一分無𣵀槃法。機猶未圓因
T2297_.70.0175c18: 故。於第三時過三界。於一切法自在無
T2297_.70.0175c19: 碍。神足力通。密嚴土中密嚴等敎。方具究竟。
T2297_.70.0175c20: 顯了八識則是佛性。法花説縁因之遠果。令
T2297_.70.0175c21: 二乘知實所。𣵀槃説正因之究竟。令一切
T2297_.70.0175c22: 佛性。故説二乘無滅。一切衆生悉有
T2297_.70.0175c23: 。凡是有心皆定當無上菩提。根縁旣
T2297_.70.0175c24: 熟。性欲亦定。堪圓敎當果故。攝機寬
T2297_.70.0175c25: 狹義理淺深分別如是。智光菩薩三時理亦
T2297_.70.0175c26: 違。習初時敎諸部小乘。唯知六識
T2297_.70.0175c27: 七八。況乎自心本覺佛性。故或雖無性
T2297_.70.0175c28: 佛性因修成佛。學第二時諸三乘者。唯
T2297_.70.0175c29: 八識是識卽如來性。故許五性
T2297_.70.0176a01: 八識。未心皆成法身。是卽口言
T2297_.70.0176a02: 識所縁唯識所現。猶迷唯識之妙理也。禀
T2297_.70.0176a03: 第三時諸一乘者。具逹八識卽眞佛性。圓信
T2297_.70.0176a04: 五性定當諸佛。三乘學者執縁謗正如
T2297_.70.0176a05: 象。豈非迷哉
T2297_.70.0176a06: 問。不知識性何爲佛種。答。唯識論云。三乘
T2297_.70.0176a07: 五性平等雖一如。八識非是法性。法爾
T2297_.70.0176a08: 別有有爲無漏智種。依付第八識自體分
T2297_.70.0176a09: 眞佛性。若有得佛若無不成故分五性。」
T2297_.70.0176a10: 問。所依如何。答。善戒經云。本性陰界六入次
T2297_.70.0176a11: 第相續無始無終。法性自爾。是名本性。瑜伽
T2297_.70.0176a12: 論云謂諸菩薩六處殊勝。有是相。從
T2297_.70.0176a13: 始世展轉轉來。法爾所得。是名本性住種
T2297_.70.0176a14: 。地持攝論大意亦同。賴耶內六處中。第六
T2297_.70.0176a15: 意處功能最勝。故言六處殊勝。含藏一切無
T2297_.70.0176a16: 漏種子。言如是相智種。非始名之無始。非
T2297_.70.0176a17: 無爲法展轉來。非薰習法爾得。善戒
T2297_.70.0176a18: 經等敎准之應
T2297_.70.0176a19: 問。所立有道豈非盡理。答。彼分應爾。器有
T2297_.70.0176a20: 限故。觀一乘宗推全非也。進害所依文。退
T2297_.70.0176a21: 諸餘敎。瑜伽論卽善戒爲所依敎。經云
T2297_.70.0176a22: 陰界六入。釋論云六處殊勝。經論竝旣總擧
T2297_.70.0176a23: 六處。汝別取第六處。四大五塵非是別名
T2297_.70.0176a24: 三身四徳亦是總數。六處之言何別矣。經
T2297_.70.0176a25: 云。陰界六入乃至法性自爾。此意擧陰界六
T2297_.70.0176a26: 法性也。如𣵀槃擧十二因縁
T2297_.70.0176a27: 。所依之經旣擧法性。能依之論何説
T2297_.70.0176a28: 。汝取敎外種豈非文。旣迷依文
T2297_.70.0176a29: 立義耶。違諸敎者略叙三説。大般若勝天
T2297_.70.0176a30: 王分第四。最勝天王問如來言。因何得
T2297_.70.0176b01: 微妙功徳及大威神。佛言。如來法性。在有情
T2297_.70.0176b02: 類蘊處界中。從無始來展轉相續。煩惱不
T2297_.70.0176b03: 染。乃至一切聖者。戒定慧品從此性生。蘊
T2297_.70.0176b04: 處界者同善戒經陰界六入。從無始來展
T2297_.70.0176b05: 轉相續。善戒次第相續也。如來法性。卽法性
T2297_.70.0176b06: 自爾名如來性。明是善戒本性是理。陰界六
T2297_.70.0176b07: 入是有爲衆生身也。二𣵀槃二十七云。善男
T2297_.70.0176b08: 子。佛性者名第一義空。三佛性論第一云。因
T2297_.70.0176b09: 三種。一應得因。卽三種佛性。唐攝論同。
T2297_.70.0176b10: 諸敎皆説眞如佛正因本性 豈説智種
T2297_.70.0176b11: 故依善戒智種
T2297_.70.0176b12: 問。旣言次第相續。盍智種矣。答。擧能得人
T2297_.70.0176b13: 而言次第相續。故波若云。如來法性在
T2297_.70.0176b14: 性類蘊處界中。旣言法性。波若亦云如來
T2297_.70.0176b15: 法性。豈非眞如。答。是有爲智種。何言無始
T2297_.70.0176b16: 無終法性自爾
T2297_.70.0176b17: 問。若爾論文何成。答。今謂六處擧事法。殊
T2297_.70.0176b18: 勝取理性。眞如最上莫過。故言殊勝。彼六
T2297_.70.0176b19: 處中殊勝法性。有恒沙性功徳故。有
T2297_.70.0176b20: 。相者起信論相大也。呼能得人展轉
T2297_.70.0176b21: 。能有理性六根。衆生無始傳來。非薰習
T2297_.70.0176b22: 。言法爾得。亦寄瑜伽智種。猶自任
T2297_.70.0176b23: 意。如搏生種
T2297_.70.0176b24: 問。經論俱説理爲本性。草木亦遍。眞如法
T2297_.70.0176b25: 性何以説之非本性。以此思之。稱
T2297_.70.0176b26: 爾得豈非事之有爲智種。答。將此迷經
T2297_.70.0176b27: 論必擧六處。有情所得法性説爲本性。猶
T2297_.70.0176b28: 𣵀槃釋於木石心理名爲佛性。更
T2297_.70.0176b29:
T2297_.70.0176c01: 問。凡聖敎文。隨各所成水隨器谷應
T2297_.70.0176c02: 也。別立何妨。答。維摩經云。不文字
T2297_.70.0176c03: 脱義。三世諸佛説敎無量。宗唯一事。十方
T2297_.70.0176c04: 聖勤修無邊。心全佛性。豈文之外自任
T2297_.70.0176c05: 穿鑿其後學。誹謗一乘常處地獄。不
T2297_.70.0176c06: 佛性常沒中。別立無漏有爲智種
T2297_.70.0176c07: 二過。一違理。一切衆生同有理心。有
T2297_.70.0176c08: 別因一分衆生無無漏種生無漏。若謂
T2297_.70.0176c09: 要有法爾有爲無漏方生無漏。無即不生。
T2297_.70.0176c10: 此同雨衆外道。有本定有。無本定無。無不
T2297_.70.0176c11: 生。有不滅。具破如佛性論一乘章。二
T2297_.70.0176c12: 敎。所違非一。且其所依瑜伽論云。眞如
T2297_.70.0176c13: 所縁縁種子一切皆有。何因智種五性
T2297_.70.0176c14:
T2297_.70.0176c15: 問。違理應爾。瑜伽意別。西方兩釋。護法難
T2297_.70.0176c16: 陀。今依護法。縁眞如智爲種。非眞如
T2297_.70.0176c17: 即體種子。答。智種者。可衆生有無不同
T2297_.70.0176c18: 何故論云一切皆有眞如所縁縁。問。彼是擧
T2297_.70.0176c19: 所難能之意。所縁眞如一切皆有。何因縁
T2297_.70.0176c20: 故能縁智種有無不同。非智種一切皆有
T2297_.70.0176c21: 有種言無種故。答。凡爲難法必牒
T2297_.70.0176c22: 答語。其瑜伽論旣自問答。彌勒菩薩豈迷
T2297_.70.0176c23: 謬將眞如難者哉
T2297_.70.0176c24: 問。是例同難。因何妄難。答。若爾應種子
T2297_.70.0176c25: 有無之何故就障有無以答五種性
T2297_.70.0176c26: 之所以
T2297_.70.0176c27: 問。正應種子有無。但種汎隱之法難
T2297_.70.0176c28: 知。故就有障無障差別立五性。故唯識
T2297_.70.0176c29: 論顯此意去。然無漏種微隱難知。故約
T2297_.70.0177a01: 性差別。答。此釋害文。論主旣自就
T2297_.70.0177a02: 性。因何妄廻聲聞他文。非定證。佛
T2297_.70.0177a03: 性論爲小乘説故。菩薩地復説一切有眞如
T2297_.70.0177a04: 所縁縁。就障分性。旣明非言法爾五性。言
T2297_.70.0177a05: 瑜伽叵執五性
T2297_.70.0177a06: 問。五性法爾非是新薰。故唯識第二云。如
T2297_.70.0177a07: 契經説。一切衆生無始時來有種種界。如
T2297_.70.0177a08: 叉聚法爾而有。界卽種子之異名也其惡叉聚
形如
T2297_.70.0177a09: 食子落在地時多
聚。故以爲
答。佛光記云。准密嚴經。人天
T2297_.70.0177a10: 等趣。常理爲性。眞如本性卽一一衆生蘊處
T2297_.70.0177a11: 界。及世出世諸法種性。故言一一衆生有
T2297_.70.0177a12: 種界。望差別種種界。非種種界
T2297_.70.0177a13: 種性不同。此言法爾是本性故。非如性力所
T2297_.70.0177a14: 知種種界小乘説定。於大乘中卽可轉故。
T2297_.70.0177a15: 唯識疏云。此經是三乘通信之經也。眦婆沙
T2297_.70.0177a16: 等前分亦有此文。明是三乘通信未了義敎。
T2297_.70.0177a17: 一乘眞了義説。設大乘經。是隨轉理
T2297_.70.0177a18: 之説也
T2297_.70.0177a19: 問。如何得五性新薰。答。略述三説。一正
T2297_.70.0177a20: 法花云。本無三乘縁行致之。乃至泥本一
T2297_.70.0177a21: 等。作器別異。所受不同。本際亦爾。一等無
T2297_.70.0177a22: 異。各隨所行成上中下。二大集經云。舍利
T2297_.70.0177a23: 弗。譬如陶師未成器時不器名。菩薩亦
T2297_.70.0177a24: 復如是。若未發心亦不名。三妙法花云。
T2297_.70.0177a25: 佛種從縁起。是故説一乘。如蓮花色比丘
T2297_.70.0177a26: 。因戲被袈娑聲聞種。乃至童子戲聚
T2297_.70.0177a27: 沙爲佛塔佛種子等。得度因縁種種不
T2297_.70.0177a28: 同。故知三乘種性新薰故有。非法爾有
T2297_.70.0177a29: 問。若不無漏智種有情懃修入見道
T2297_.70.0177b01: 。初無漏智因何得生。答。先汝義何。問。無
T2297_.70.0177b02: 漏智種生無漏智。答。有漏位中元有無漏
T2297_.70.0177b03: 見道智種子。體則無漏耶。當是無漏
T2297_.70.0177b04: 之種子耶。問。種卽無漏。答若爾乳體卽是應
T2297_.70.0177b05: 酪。酪卽以乳爲親因故。縱許凡位中
T2297_.70.0177b06: 無漏種。不此種卽是無漏。如乳爲
T2297_.70.0177b07: 子爲牙種。不乳中有酪子中有牙。何
T2297_.70.0177b08: 凡位中有無漏種。種卽無漏。唯其所執猶如
T2297_.70.0177b09: 外道。石中先有金性。尼俱陀子有丈質
T2297_.70.0177b10: 具破如𣵀槃及善生優婆塞戒經
T2297_.70.0177b11: 問子説理心本性亦同此過。答。法性離言。
T2297_.70.0177b12: 今説行性理心。問。若爾因何生初無
T2297_.70.0177b13: 。答。有漏多聞熏習種爲因得起。故攝論
T2297_.70.0177b14: 云。多聞熏習所依。非阿賴耶識所攝。如
T2297_.70.0177b15: 賴耶成種子。𣵀槃經云。無明轉爲明。有漏
T2297_.70.0177b16: 無漏
T2297_.70.0177b17: 問。若有漏法生無漏者。無漏之法亦生
T2297_.70.0177b18: 。若爾𣵀槃還成生死聖却成凡。答。此宗
T2297_.70.0177b19: 但説漏生無漏。非有漏無漏相生。因生
T2297_.70.0177b20: 於果果非生因。若有此難。汝許有漏中有
T2297_.70.0177b21: 無漏故。無漏中亦有有漏。豈得酪不
T2297_.70.0177b22: 乳。卽不乳無酪性而生酪耶。聖無
T2297_.70.0177b23: 凡之理。卽不凡無聖性而作聖耶。因
T2297_.70.0177b24: 此例。誤其後學。凡衆論師。立義宗
T2297_.70.0177b25: 者。必依聖説。大小雖別非見道已前。異
T2297_.70.0177b26: 生位中成就有爲眞無漏
T2297_.70.0177b27: 問。瑜伽論云。地獄成就三無漏根。答。應
T2297_.70.0177b28: 當得。因中説果名爲無漏。非剋性也。猶如
T2297_.70.0177b29: 乳卽説
T2297_.70.0177c01: 問。我宗立義。法爾本有漏種子名生
T2297_.70.0177c02: 自果。故因果理無雜亂矣。本無智種何生
T2297_.70.0177c03: 無漏。答。豈得金不石卽不石生
T2297_.70.0177c04: 耶。此如𣵀槃説。以水不酪。卽謂乳中先
T2297_.70.0177c05: 酪性。不因異
T2297_.70.0177c06: 問。無漏如明。有漏類闇。明闇旣別。云何得
T2297_.70.0177c07: 生。答。佛旣釋已。𣵀槃經乳酪爲喩。乳性甘
T2297_.70.0177c08: 冷。酪性酢熱。必先以酢熱性物之乳中
T2297_.70.0177c09: 乳甘冷其性相違。漸令前前甘冷性滅
T2297_.70.0177c10: 後後酪熱性生。以無漏敎聞熏習。與
T2297_.70.0177c11: 相違。令前前有漏漸滅。於後後念無漏
T2297_.70.0177c12: 漸生。非有漏中前有無漏。此如酢投
T2297_.70.0177c13: 乳中乳生酪。非是乳中先有酪性。豈得
T2297_.70.0177c14: 冷熱相違。不乳生酪哉
T2297_.70.0177c15: 問。有漏輕熏。何生無漏勝解。答。箭竹生
T2297_.70.0177c16: 角生於蒜。遇小縁力異類 相生。況聞薰習
T2297_.70.0177c17: 種多劫薰習不無漏。因何唯信外道無
T2297_.70.0177c18: 生。不如來説無明爲明。有漏
T2297_.70.0177c19: 無漏耶。故順正理論第二云。唯約無漏
T2297_.70.0177c20: 五蘊刹那無同類因而得生起。若大乘義
T2297_.70.0177c21: 刹那者。出何經論五類耶。旣後
T2297_.70.0177c22: 破義別同前。如預流果人不
T2297_.70.0177c23:
T2297_.70.0177c24: 問。若爾三論眞如種子所依如何。答。聖説非
T2297_.70.0177c25: 一。如上略顯。金剛三昧經云。信自身中眞
T2297_.70.0177c26: 如種子爲妄所翳。捨離妄心淨心淸白。知
T2297_.70.0177c27: 諸境界意言分別。曉法師釋。信住自性佛性
T2297_.70.0177c28: 正第一義空中道種子。具如彼論
T2297_.70.0177c29: 問。何以得阿賴耶識卽如來性。答。密嚴
T2297_.70.0178a01: 經上云。種子賴耶識。諸習所纒覆。譬如
T2297_.70.0178a02: 尼寶隨縁現衆色。雖衆生身。體淨而無
T2297_.70.0178a03: 垢。是決定種性。亦有大𣵀槃。下卷云。如來
T2297_.70.0178a04: 淸淨藏。亦名無垢智。常住無始終。離四句
T2297_.70.0178a05: 言説。佛説如來藏。以爲阿賴耶。惡惠不
T2297_.70.0178a06: 藏則賴耶識。如來淸淨藏。世間阿賴耶。
T2297_.70.0178a07: 金與指環。展轉無差別述曰。如來淸淨藏
無垢智。同𣵀
T2297_.70.0178a08: 槃佛性者第一義空名爲智慧。如來藏是理也。世賴耶是
心也。如金是理也。指環是心也。金爲環體眞諦
T2297_.70.0178a09: 也。環爲金相俗諦也。藏卽賴耶識者。藏爲眞也。
識爲俗也。仁王云。於諦常自二。於解常自一。梁攝論
T2297_.70.0178a10: 云。智障極盲暗。謂眞俗別故。惡惠不能知。口言
。意迷唯心。旣理心外別有無漏有爲。豈得諸識所
T2297_.70.0178a11: 縁唯識所現者耶。若少得藏卽賴耶。唯
識之妙玆顯。惡惠之弊亦息。幸能審察歟
T2297_.70.0178a12: 問。藏卽賴耶。何入楞伽。如來藏不生。賴耶生
T2297_.70.0178a13: 滅。答。彼於眞俗非一門也。此約眞俗非
T2297_.70.0178a14: 異門説。故非相違。問。此意如何。答。藏爲
T2297_.70.0178a15: 金。七識爲相如金相。體相常不相離。金
T2297_.70.0178a16: 性常。相無常。如金或爲穢器或造尊容。金
T2297_.70.0178a17: 性是常相淨穢。識藏亦爾。如來藏是眞
T2297_.70.0178a18: 體。本識是俗本相。六趣三乘俗末相相末
T2297_.70.0178a19: 本相故。六趣三乘以賴耶性。相依
T2297_.70.0178a20: 故。六趣三乘以如來藏
T2297_.70.0178a21: 問。楞伽密嚴雙説識藏諸法因。𣵀槃兼
T2297_.70.0178a22: 理心佛正因。有何差別。答。理心雖
T2297_.70.0178a23: 同。無始不其前後。心依於理。理卽無
T2297_.70.0178a24: 依。如維摩説。無住無本。餘皆有本。故大乘
T2297_.70.0178a25: 經多説其理名爲本性。事中以心爲本。
T2297_.70.0178a26: 故説理心
T2297_.70.0178a27: 問。何故善戒唯説法性心耶。答。理雖
T2297_.70.0178a28: 亦與染法爲依。生善不善恒沙性功徳
T2297_.70.0178b01: 恒沙性塵勞。順卽淨善。違卽染汚。由
T2297_.70.0178b02: 修得爲客性。理功徳名本性。凡夫由此法
T2297_.70.0178b03: 定得成佛。聖人不法界定作凡夫。心
T2297_.70.0178b04:
T2297_.70.0178b05: 問。夫論種子必具六義能生因所生
T2297_.70.0178b06: 。故攝論爲種子六義頌曰。刹那滅俱
T2297_.70.0178b07: 有。恒隨轉應知。決定待衆縁。唯能引自果
T2297_.70.0178b08: 眞如不生。何爲種子。答。法界功能雖
T2297_.70.0178b09: 。非是四義熏成。無其六義故説客性及
T2297_.70.0178b10: 有爲
T2297_.70.0178b11: 問。旣無六義何爲佛因。答。法爾種亦不
T2297_.70.0178b12: 能熏相應熏成何得種。故知六義種
T2297_.70.0178b13: 子。唯説有爲。四義所熏唯説客性。不
T2297_.70.0178b14: 。故勝天王分云。眞如雖諸法。而眞如
T2297_.70.0178b15:
T2297_.70.0178b16: 問。四依所説豈鉾楯哉。答。三論敎中就生滅
T2297_.70.0178b17: 一分義。故非相違。問。其義如何。答。
T2297_.70.0178b18: 一心法二種門。一心眞如門。卽一法
T2297_.70.0178b19: 界大總相法門體。二心生滅門。依如來藏
T2297_.70.0178b20: 生滅心。所謂不生不滅與之生滅和合。
T2297_.70.0178b21: 一非異名阿梨耶。據後無
T2297_.70.0178b22: 問。賴耶何爲染淨法因。答。此識有二種義
T2297_.70.0178b23: 則攝一切法一切法。一本覺義。所謂心體
T2297_.70.0178b24: 於念相。乃至如來平等法身。二不覺義。無
T2297_.70.0178b25: 明住地前淨法性。後染法因。故密嚴下云。諸
T2297_.70.0178b26: 仁者。阿賴耶識。恒與一切染淨之法而作
T2297_.70.0178b27: 是諸聖人現法樂住三昧之境。人天等趣
T2297_.70.0178b28: 諸佛國土悉以爲因。常與諸乘而作種性
T2297_.70.0178b29: 若能了悟卽成佛道。楞伽勝鬘亦同此意。廣
T2297_.70.0178c01: 起信
T2297_.70.0178c02: 問。染淨旣異。一識何生。答。如末尼寶因
T2297_.70.0178c03: 見觸則能生火。若因月光卽能生水。水
T2297_.70.0178c04: 火性乖。一珠能生。隨光明昧多少同若
T2297_.70.0178c05: 迷心縁習氣生死無息。隨迷輕重六趣不
T2297_.70.0178c06: 同。由聞熏習漸生悟心觀𣵀槃隨悟勝
T2297_.70.0178c07: 三乘有別。故密嚴下云。如末尼寶體性淸
T2297_.70.0178c08: 淨。若有置於日月光中。隨其所應各雨
T2297_.70.0178c09: 。阿賴耶識亦復如是。是諸如來淸淨之
T2297_.70.0178c10: 藏。與習氣合。變似。同於世間。若無
T2297_.70.0178c11: 漏相應。卽雨一切諸功徳法。如乳變異而
T2297_.70.0178c12: 成於酪乃至酪漿。亦如出生風水龍王
T2297_.70.0178c13: 。若許無爲以爲本性無漏者。即同
T2297_.70.0178c14: 道常法爲因。答楞伽第二佛自答言。我説
T2297_.70.0178c15: 如來藏。不外道數論冥諦及我遍
T2297_.70.0178c16: 。法空圓成。佛已自釋。何更妄難
T2297_.70.0178c17: 問。理生無漏。何𣵀槃言我因無常果是常
T2297_.70.0178c18: 耶。答。若非因對正果。因無常果常。如發心
T2297_.70.0178c19: 加行與因果
T2297_.70.0178c20: 問。理爲佛種。無情眞如亦是佛性。答。依
T2297_.70.0178c21: 乘玄大有二門。一通門攝俗從眞。二別
T2297_.70.0178c22: 門攝眞從俗。若約通門。一切法中有一切
T2297_.70.0178c23: 。如似因陀羅網。有情非情各有佛性。若
T2297_.70.0178c24: 別門。即非佛性。情非情別
T2297_.70.0178c25: 問。通無疑。別門如何。答。𣵀槃經就別別有
T2297_.70.0178c26: 各各當果説其因體。有當果性
T2297_.70.0178c27: 佛性。故是有情非無情也。眞如是一。所望不
T2297_.70.0178c28: 同得名各異。若望十方諸佛報身佛性
T2297_.70.0178c29: 屬主釋。法身名佛性持業釋。若望一切衆
T2297_.70.0179a01: 佛性有財釋。因取果名故。若望無情
T2297_.70.0179a02: 佛性也。無當果故。故言爲佛性
T2297_.70.0179a03: 於佛性。非佛性者。謂瓦石等無情之
T2297_.70.0179a04:
T2297_.70.0179a05: 問。理有何力定當成佛。答。𣵀槃三十六云。
T2297_.70.0179a06: 一闡提人煩惱因縁。現在之世能斷善根。佛
T2297_.70.0179a07: 性力因縁故。未來還生善根。佛性論第二云。
T2297_.70.0179a08: 此淸淨性事能有二。一於生死苦中能生
T2297_.70.0179a09: 離。二於𣵀槃欲求願樂。若無淸淨之性。如
T2297_.70.0179a10: 是二即不成。唐攝論云。又佛界普爲
T2297_.70.0179a11: 證得因。今諸菩薩悲願纒求佛
T2297_.70.0179a12: 。寶性起信亦同
T2297_.70.0179a13: 問理若有力即無闡提。答。其理佛性如
T2297_.70.0179a14: 精珠能淸濁水。水若常動。雖珠有力水不
T2297_.70.0179a15: 淸。有情亦爾。雖理性能生善法妄心
T2297_.70.0179a16: 常動無漏不生。若制一處事不辨。又水
T2297_.70.0179a17: 性淸動則常濁。心即自淸。衆生亦爾。本性淸
T2297_.70.0179a18: 淨。若妄心恒動即生死輪迴。若妄心不動即
T2297_.70.0179a19: 寂滅𣵀槃。准此理教若有理性定當成佛
T2297_.70.0179a20: 既信一切衆生平等悉有理性。豈得
T2297_.70.0179a21: 分衆生不成佛
T2297_.70.0179a22: 問。源既一心。何故四生六道囂塵無息。三乘
T2297_.70.0179a23: 五性如是差別。答。夫生死𣵀槃理心爲本。
T2297_.70.0179a24: 理爲迷悟之依。心爲迷悟之體。迷即理名
T2297_.70.0179a25: 如來藏性。心名二種生死。悟即理名法身
T2297_.70.0179a26: 𣵀槃。心名報佛化佛。由此理心名爲本性
T2297_.70.0179a27: 正因。迷有輕重六趣不同。悟有淺深
T2297_.70.0179a28: 乘性別。迷悟之業名爲客性。亦曰縁因。一
T2297_.70.0179a29: 切衆生理心平等正因同也。迷悟有別縁因
T2297_.70.0179b01: 異也。正因同故皆應得阿耨菩提。縁
T2297_.70.0179b02: 因異故分爲五性。故𣵀槃説。凡是有心當
T2297_.70.0179b03: 菩提。佛性論云。二空眞如應圓果。大
T2297_.70.0179b04: 悲拔苦必盡不留。變易生死大慈與樂第一
T2297_.70.0179b05: 皆令大𣵀槃。故法花云。諸佛世尊唯爲
T2297_.70.0179b06: 示悟入佛之知見現於世。佛知見者。
T2297_.70.0179b07: 即是一乘佛性之異名也
T2297_.70.0179b08: 問。正因既同。何故大聖三乘一乘存此兩説
T2297_.70.0179b09: 答。流有百千遂是一海。教雖萬差道必無
T2297_.70.0179b10: 二理有淺深果有近遠。如前既説。理深即
T2297_.70.0179b11: 悟。果近即易求。隨宜方便先淺後深。先
T2297_.70.0179b12: 近後遠。所以法花前教五性決定。密嚴之
T2297_.70.0179b13: 後悉當成佛。由斯前後權實有殊。兩説不
T2297_.70.0179b14: 同。佛自會前從後。無經將後同前。上代諸
T2297_.70.0179b15: 論師順佛經亦同此意。學三乘者違諸義
T2297_.70.0179b16: 顚倒通經。謂破二一乘以爲密意。悉有
T2297_.70.0179b17: 佛性爲非了説。若依此釋。即小是大非。後
T2297_.70.0179b18: 權前實。非但違佛四依會釋。亦令無量衆
T2297_.70.0179b19: 生不佛性常沒中。誹謗一乘常處
T2297_.70.0179b20: 。自疑無性發大心。疑他闕因大悲
T2297_.70.0179b21:
T2297_.70.0179b22: 問。若爾方便之説眞實之教有何差別。答。三
T2297_.70.0179b23: 乘一乘。五性佛性。二説相對其異無量。略述
T2297_.70.0179b24: 六相。一信謗罪福多小異。法花四云。其有
T2297_.70.0179b25: 誦一句者。則爲如來肩所荷擔。乃至一念
T2297_.70.0179b26: 隨喜。當知是人阿毘跋致。我皆與授無上道
T2297_.70.0179b27: 。更有無量功徳。如經廣説。經云。若人不
T2297_.70.0179b28: 信。則斷一切世間佛種。命終入無間獄
T2297_.70.0179b29: 若以在家出家讀法花者毀罵之罪。甚
T2297_.70.0179c01: 於佛無量罪。如經。准此信唯一其福如
T2297_.70.0179c02: 是。不信之報如向。不二乘實滅
T2297_.70.0179c03: 何罪。信有何福。有教請示。𣵀槃第七云。
T2297_.70.0179c04: 其有能信身中盡有佛性。則不遠求三歸
T2297_.70.0179c05: 依處。何以故。於未來世我身即當成就三
T2297_.70.0179c06: 功徳無量。如經廣説。二十六云。若一
T2297_.70.0179c07: 闡提信佛性。當知是人不三惡
T2297_.70.0179c08: 闡提。以自信佛種故則墮三惡
T2297_.70.0179c09: 地獄衆生若聞悉有佛性之聲。即便離苦生
T2297_.70.0179c10: 人天中。三十六云。若人不一闡提等悉
T2297_.70.0179c11: 佛性。是名常沒一闡提。罪過無邊。如經。
T2297_.70.0179c12: 此不一切有情悉有佛性其罪如是。
T2297_.70.0179c13: 信福如向。不一分無性若有何罪。信有
T2297_.70.0179c14: 何福。請示教文。深密等經。廣説信誘罪福
T2297_.70.0179c15: 空慧等。非一分無性。檢文自顯。二所
T2297_.70.0179c16: 爲説人勝劣異。法花云。濁時垢重衆生。爲
T2297_.70.0179c17: 方便於一説三。爲淸淨衆唯一乘。𣵀槃
T2297_.70.0179c18: 云。非鈍根弟子一乘法。我爲人中象
T2297_.70.0179c19: 王利根迦葉等示一乘。又云。大功徳人得
T2297_.70.0179c20: 佛性大事。斯下小人則不聞。佛性論
T2297_.70.0179c21: 云。佛爲小乘人及一闡提一分無性。寶性論
T2297_.70.0179c22: 同。三難解易解淺深異。四佛自會釋有無異。
T2297_.70.0179c23: 五權實相對前後異。此三竝准上下知。
T2297_.70.0179c24: 煩故不述。六大小不同半滿異。𣵀槃二十二
T2297_.70.0179c25: 云。我於聲聞縁覺經中一闡提等悉
T2297_.70.0179c26: 佛性。於今説之。是名不聞而聞。第七
T2297_.70.0179c27: 云。九部經中無方等經。是故不一切衆生
T2297_.70.0179c28: 悉有佛性。經雖説。若知悉有。是人眞我
T2297_.70.0179c29: 弟子。設九部經無佛性者是亦無罪。何以
T2297_.70.0180a01: 故。我於大乘大智海中佛性。二乘之
T2297_.70.0180a02: 人所知見。故説無罪。毘婆沙云。有二有
T2297_.70.0180a03: 。一有𣵀槃。二永無𣵀槃法。宗輪論云。薩
T2297_.70.0180a04: 婆多等本宗。一分無性。佛性論破立一分無
T2297_.70.0180a05: 。名破小乘執品。並是唯識等論正宗。若爾
T2297_.70.0180a06: 小乘法中説一分無性者。大乘大智海中。
T2297_.70.0180a07: 悉有佛性。設説無性隨轉理門。非大乘
T2297_.70.0180a08: 。如父教子。故𣵀槃云。譬如長者唯有
T2297_.70.0180a09: 。幻小未堪且教半字。後漸長大方教滿
T2297_.70.0180a10: 。然則一分無性爲小乘義。經論分明。悉有
T2297_.70.0180a11: 佛性爲小乘説若出何處。請示教文。明知
T2297_.70.0180a12: 三乘一乘五性佛性教理懸殊
T2297_.70.0180a13: 問。何以得一分無性定小乘教。答。略有
T2297_.70.0180a14: 三義。一依經文。二准論釋。此二並見上經
T2297_.70.0180a15: 論文。三承三藏。如眞論説
T2297_.70.0180a16: 問。諸佛説法意趣難解。四依出世重復釋顯。
T2297_.70.0180a17: 若爾何故聖慈氏等諸大論師。建立法爾三
T2297_.70.0180a18: 乘五性。慈尊現説豈得不了。答。諸論立義各
T2297_.70.0180a19: 教時。隨經權實。故依前教五性三乘
T2297_.70.0180a20: 若據後經一乘佛性。如依初説。戒開
T2297_.70.0180a21: 。識唯有六。若依後經一切。識有
T2297_.70.0180a22: 八種。且如身子。深解一乘。依阿含教
T2297_.70.0180a23: 足論。三乘實滅。慈氏菩薩具悟正因一切平
T2297_.70.0180a24: 。依深密等瑜伽等立五性。聖者龍
T2297_.70.0180a25: 猛圓達縁因有無不同。依𣵀槃等中論
T2297_.70.0180a26: 。擧十二因縁正因性。世親菩薩依
T2297_.70.0180a27: 時教三分論義各隨別。依小乘教
T2297_.70.0180a28: 舍論三乘實滅。依大乘教解深密等唯識
T2297_.70.0180a29: 依他有等。依深波若論顯平等空。依
T2297_.70.0180b01: 乘教法花論。決定聲聞得菩提記。依
T2297_.70.0180b02: 𣵀槃佛性義理佛性論及𣵀槃論。衆生即
T2297_.70.0180b03: 佛。𣵀槃密義決無佛性。一闡提人説
T2297_.70.0180b04: 。然則隨顯當教分齊。非無至極説。故
T2297_.70.0180b05: 瑜伽論聲聞地中引阿含經。如來性力知
T2297_.70.0180b06: 種界成立一分無𣵀槃性。菩薩地復説眞如
T2297_.70.0180b07: 所縁縁。種子一切平等。故教無量。宗必無
T2297_.70.0180b08: 違。或者不此意。一分無性以爲眞了。悉
T2297_.70.0180b09: 有佛性以爲不了。説少分也猶如聆木馬
T2297_.70.0180b10: 謂爲眞馬。見黃葉以爲眞金
T2297_.70.0180b11: 問。若爾以何爲龜鏡矣。二乘實滅。一分無
T2297_.70.0180b12: 性非是究竟。二乘無滅悉有佛性究竟無餘。
T2297_.70.0180b13: 答。聖説無邊。略述一二。初明三乘方便一
T2297_.70.0180b14: 乘眞實。後辨一分無性有餘。悉有佛性無
T2297_.70.0180b15: 。問。初説如何。答。略存三説。一勝鬘云。聲
T2297_.70.0180b16: 聞縁覺得𣵀槃者。是佛有餘不了義説。二楞
T2297_.70.0180b17: 伽云。説三乘者。爲發起修行地諸性差別
T2297_.70.0180b18: 究竟地。三法花云。如來自知𣵀槃時到。
T2297_.70.0180b19: 衆又淸淨信解堅固了逹空法。集諸菩薩及
T2297_.70.0180b20: 聲聞衆爲説是經。世間實無二乘而得
T2297_.70.0180b21: 。唯一佛乘得滅度耳。𣵀槃經文至下應
T2297_.70.0180b22:
T2297_.70.0180b23: 問。大乘基師。彌勒上生。法花疏云。勝鬘大
T2297_.70.0180b24: 意。四乘眞實。一乘方便。故經云。若如來隨
T2297_.70.0180b25: 彼所欲而方便説。則是大乘無二乘。因
T2297_.70.0180b26: 何定執一實三權。答。此文正明一乘眞實。
T2297_.70.0180b27: 三乘方便。夫釋文之法。皆須一部之
T2297_.70.0180b28: 都意。始末相順。此經先説攝受正法量任
T2297_.70.0180b29: 聞非法衆生以人天善根而成就之。求
T2297_.70.0180c01: 聲聞者授以聲聞乘。求縁覺者授以縁覺
T2297_.70.0180c02: 。求大乘者授以大乘。此則隨彼所欲
T2297_.70.0180c03: 三乘也。即同法花楞伽𣵀槃宜説
T2297_.70.0180c04: 三。次説聲聞辟支得𣵀槃者。是佛有餘不
T2297_.70.0180c05: 了義説。又云。究竟皆得阿耨菩提。又云。
T2297_.70.0180c06: 二乘皆入大乘。大乘者即是一乘。故三乘
T2297_.70.0180c07: 則是一乘。乃至最後佛言。此經斷一切疑
T2297_.70.0180c08: 決定了義入一乘道。准此一部始末之意。豈
T2297_.70.0180c09: 四乘爲究竟一乘爲方便。因何浪釋
T2297_.70.0180c10: 經文妄定宗旨。誤其後學一乘
T2297_.70.0180c11: 問。若爾文段如何。答。若如來隨彼所欲
T2297_.70.0180c12: 方便説者。此是前爲三乘三乘也。
T2297_.70.0180c13: 則是大乘者。須説二乘皆入大乘。無有二
T2297_.70.0180c14: 乘者無二乘𣵀槃。入於一乘者。二乘皆爲
T2297_.70.0180c15: 。當成佛故。依二乘道三界分段之
T2297_.70.0180c16: 其門外。與諸菩薩白牛車直至
T2297_.70.0180c17: 。一乘則第一義乘者。此説一乘眞實
T2297_.70.0180c18: 二乘非眞實也。第一義即眞諦異名也。如
T2297_.70.0180c19: 第一義諦則是眞諦
T2297_.70.0180c20: 問。如是諸説非定性。皆爲化不定
T2297_.70.0180c21: 種性二乘之類權説一乘。故攝大乘第十頌
T2297_.70.0180c22: 曰。爲攝一類。及持所餘。由不定種
T2297_.70.0180c23: 。諸佛説一乘四依既釋。何爲明證。答。一
T2297_.70.0180c24: 乘有二。一四十年前密意一乘。二四十年後
T2297_.70.0180c25: 顯了一乘。攝論所釋密意一乘非顯了一
T2297_.70.0180c26: 既由不定等十義故説一乘。與開示悟入
T2297_.70.0180c27: 四義故説唯一佛乘其旨既別。豈得同哉
T2297_.70.0180c28: 問。二意樂中第二意樂是法花事。何得
T2297_.70.0180c29: 釋法花一乘。答。雖後經義同前説。不
T2297_.70.0181a01: 教時。是爲成法花之前存三一乘
T2297_.70.0181a02: 破二説而從三乘教意。此則攝實從權以
T2297_.70.0181a03: 正寄縁説之。非唯一旨
T2297_.70.0181a04: 問。此釋不爾。深密經第三時。法花以後顯了
T2297_.70.0181a05: 之説。則會花一乘頌言。故於其中
T2297_.70.0181a06: 一乘有情性無差別。既至深密三分
T2297_.70.0181a07: 明。何言破二一乘必在存三一後。答。此甚
T2297_.70.0181a08: 咲。略述三義。一違時。眞諦三藏云。佛成
T2297_.70.0181a09: 道第三十八年。去𣵀槃七年。説解節經
T2297_.70.0181a10: 此經即是解深密經勝
義諦品。同本異譯。
四十餘年。至𣵀槃時方説
T2297_.70.0181a11: 法花。豈可迷哉。二違人。深密經。世王未
T2297_.70.0181a12: 逆罪之前説。故解節經同聞衆中列於父王
T2297_.70.0181a13: 法花經是作逆後説。故經同聞衆內但有
T2297_.70.0181a14: 。三違理。趣寂實滅。窮子止宿草菴之時。
T2297_.70.0181a15: 商主説化城之教。二乘無滅。則是長者
T2297_.70.0181a16: 付財之時。商主滅化城之教。止宿草菴不
T2297_.70.0181a17: 付財之後。滅化不説化之前。以
T2297_.70.0181a18: 後會前於理顯然。以已説教未所説。愚
T2297_.70.0181a19: 之甚也
T2297_.70.0181a20: 問。若爾深密會何一乘。法花會何。答。深密
T2297_.70.0181a21: 會即是深密以前十六年。説大集經等所
T2297_.70.0181a22: 説一乘。故第七云。我爲進彼衆生故説
T2297_.70.0181a23: 一乘無第二。是異時説非同時説一。法花
T2297_.70.0181a24: 會即是法花前説深密存三之教。故言
T2297_.70.0181a25: 有情性無差別。法花會之頌言。爾乃集
T2297_.70.0181a26: 。爲説眞實法。方便力分別説三乘
T2297_.70.0181a27: 問。若爾何故汝爲定鏡。根本一乘云。如來言
T2297_.70.0181a28: 慧大藥王樹不二處所謂二乘墮於無
T2297_.70.0181a29: 。及壞善根非器衆生。答。是則正説一乘
T2297_.70.0181b01: 之文。惑者如文取義。三世佛怨。入無餘位
T2297_.70.0181b02: 根未熟無量時故作是説。故寶性論
T2297_.70.0181b03: 釋曰。故花嚴性起中言。邪見聚等衆生身中
T2297_.70.0181b04: 皆有如來日輪光照。乃至爲轉不求
T2297_.70.0181b05: 大乘心故無量時故如是説。以彼實有
T2297_.70.0181b06: 淨性故不説言畢竟無性。具釋如
T2297_.70.0181b07: 問。若爾會存三之大乘唯一佛乘何亦
T2297_.70.0181b08: 開言三草二木生長不同。故藥草喩品云。雖
T2297_.70.0181b09: 一地所生一雨所潤。而諸草木各有差別。色
T2297_.70.0181b10: 分五乘。准此之説經所成豈非契理。答。是
T2297_.70.0181b11: 實而失權故。所謂不一説三於
T2297_.70.0181b12: 縁成三不唯一。故論明之。能詳覽了
T2297_.70.0181b13: 問。雖唯一分明不趣寂二乘。何爲
T2297_.70.0181b14: 。答。方便品云。十方佛土中唯有一乘法
T2297_.70.0181b15: 二亦無三。除佛方便説。又云。唯此一事
T2297_.70.0181b16: 實。餘二即非眞。天親釋曰。無二者無二乘
T2297_.70.0181b17: 𣵀槃。唯有如來究竟滿足大般𣵀槃。既是度
T2297_.70.0181b18: 中不定性二乘衣中不定性二乘。豈
T2297_.70.0181b19: 趣寂者有眞滅哉。雖唯一猶存定性。唯
T2297_.70.0181b20: 識猶簡外一境
T2297_.70.0181b21: 問。若以唯一決定説何故法花以後。𣵀
T2297_.70.0181b22: 槃三十二。云我於經中諸比丘。一乘一
T2297_.70.0181b23: 道一行一縁。乃至我諸弟子不我意。唱言
T2297_.70.0181b24: 如來須陀洹乃至羅漢皆得佛道。我於
T2297_.70.0181b25: 經中須陀洹人。人天七返往來便般𣵀槃。乃
T2297_.70.0181b26: 至不我意。唱言如來説須陀洹至阿羅
T2297_.70.0181b27: 佛道。准此一乘豈決定耶。答。此是
T2297_.70.0181b28: 四十年前爲三界戯童分修身七生
T2297_.70.0181b29: 。爲不定性一道等。二説不定。四十年
T2297_.70.0181c01: 前一道一行。是存三説一決定一乘。四十年
T2297_.70.0181c02: 後無二無二。是破二歸一。義既不同。因
T2297_.70.0181c03: 何爲&MT10769;
T2297_.70.0181c04: 問。如何得是決定一乘。答。文義及人
T2297_.70.0181c05: 皆不同故。文不同者。決定一乘。法花勝鬘𣵀
T2297_.70.0181c06: 槃等説。此等經中無此文故。義不同者。法
T2297_.70.0181c07: 花一乘唯一佛乘。勝鬘一乘二乘入一乘。一
T2297_.70.0181c08: 乘即大乘。涅槃經云。一切衆生皆歸一道
T2297_.70.0181c09: 一道者大乘也。皆從大乘以爲一乘。非
T2297_.70.0181c10: 三乘一乘。此文一乘異時説。同一道
T2297_.70.0181c11: 者。如深密説。三乘依三無性一道等。一
T2297_.70.0181c12: 行一縁同顯揚無差別行相。無差別相。人不
T2297_.70.0181c13: 同者。此文吿諸比丘。法花爲菩薩聲聞。𣵀槃
T2297_.70.0181c14: 迦葉。勝鬘夫人自説
T2297_.70.0181c15: 問。此釋非也。此正指法花一乘者。即方便
T2297_.70.0181c16: 品云但以一佛乘。一道者。藥草品其所説法
T2297_.70.0181c17: 皆悉到於一切智地。一行者。次下汝等所行是
T2297_.70.0181c18: 菩薩道。一縁者。方便品但爲化菩薩。義人不
T2297_.70.0181c19: 同。准之可知。答。存三破二雖同有此。其義
T2297_.70.0181c20: 必異。如前屢示。設使以此法花一乘非
T2297_.70.0181c21: 定説。即爲自害。汝深封執法花但化不定
T2297_.70.0181c22: 性類故。不定性法花教中亦不得道。最後𣵀
T2297_.70.0181c23: 槃既指此教皆得佛者。稱爲不解我意
T2297_.70.0181c24: 故。豈如文取義哉。故𣵀槃云。我初得
T2297_.70.0181c25: 耨菩提時。有諸鈍根聲聞弟子。以
T2297_.70.0181c26: 根迦葉等説一乘之實。隨宜方便
T2297_.70.0181c27: 示三乘。如來去來現在畢竟演説三乘法
T2297_.70.0181c28: 者無是處。人義准破
T2297_.70.0181c29: 問。如何得存三一乘。答。與攝論一乘
T2297_.70.0182a01: 意同故。到於一有是同一解脱。如出生菩
T2297_.70.0182a02: 提心經同一道同至一城。謂同解脱。明知非
T2297_.70.0182a03: 是決定一乘述曰。此上所存一乘業釋。今助一釋。此
𣵀槃一闡提等。或説佛性。或説
T2297_.70.0182a04: 佛性。皆是不我意。分別現當准之應悉故。遠
法師釋云。一乘者乘行一也。言一道者道法一也。言
T2297_.70.0182a05: 一行是乘體也。言一縁者道法體也。法是行縁故名爲
縁。據大攝小其唯一故。皆當作佛。愚聞不解。便言
T2297_.70.0182a06: 定作。如來復説須陀洹等得小𣵀槃
愚人不解便言二乘定不解佛
T2297_.70.0182a07: 問。若法花教爲決定説。不定一類得菩提
T2297_.70.0182a08: 文義分明。定性二乘何處得道。答。第五
T2297_.70.0182a09: 言。此法花經多怨難信。前所説而今説
T2297_.70.0182a10: 之。不定二乘成佛教起初轉法輪。若前後教
T2297_.70.0182a11: 不定何勞言前所未説而今説之。故
T2297_.70.0182a12: 法花所説。佛爲小根説一向趣寂聲聞種性
T2297_.70.0182a13: 永滅無餘。瑜伽畢竟所知障。乃至唯識法爾
T2297_.70.0182a14: 定五當佛道。由此名爲前所未説而今
T2297_.70.0182a15: 説之。金口之説靡眞。一乘之怨唯在是。
T2297_.70.0182a16: 末世弘法良屬四依。故𣵀槃云。我滅度後。四
T2297_.70.0182a17: 依菩薩傳教利生如佛無異。世親菩薩彌
T2297_.70.0182a18: 後子。龍猛門人。善解中邊瑜伽意。妙
T2297_.70.0182a19: 百論。開三論旨。付法藏云。婆藪婆豆能
T2297_.70.0182a20: 一切契經義理。如上具述。故法花論釋
T2297_.70.0182a21: 曰。如來前説法異。今説法異。云何如來不
T2297_.70.0182a22: 成妄語。爲此疑經舍利弗汝等當
T2297_.70.0182a23: 心信解受持佛語。如來言無虛妄。無
T2297_.70.0182a24: 唯一佛乘。既是汝師。豈謗道哉
T2297_.70.0182a25: 問。若爾違自。如汝所執楞伽既説定性二
T2297_.70.0182a26: 乘同入佛乘。法花所説豈非重煩。答。雖
T2297_.70.0182a27: 定性成佛法花。故經云。世間無
T2297_.70.0182a28: 乘而得滅度。唯一佛乘得滅度耳。乃至廣
T2297_.70.0182b01: 説。由此説前所未説而今説之
T2297_.70.0182b02: 問。若爾法花一切二乘同入一乘之説。非
T2297_.70.0182b03: 一定性二乘。寄何正説皆歸一乘。答。第三
T2297_.70.0182b04: 化城品云。我滅度後復有弟子是經
T2297_.70.0182b05: 菩薩所行。自於所得功徳
T2297_.70.0182b06: 度想。當涅槃。我於餘國作佛更有異名
T2297_.70.0182b07: 是人雖滅度之想於涅槃。而於彼土
T2297_.70.0182b08: 佛智慧是經。唯以佛乘而得
T2297_.70.0182b09: 。更無餘乘。除諸如來方便説法
T2297_.70.0182b10: 問。此是不定非諸定性。同正法花故。竺法
T2297_.70.0182b11: 護三藏所譯正法花第三藥草品云。謂臨
T2297_.70.0182b12: 佛在前立。勸發無上正眞道意。明是不
T2297_.70.0182b13: 。答。爾違同經第四往古品。故經云。當來
T2297_.70.0182b14: 末世或有發意學弟子。我成爲聲聞復不
T2297_.70.0182b15: 肯聽受菩薩之教。不佛意。所行菩薩一
T2297_.70.0182b16: 切行悉在無爲之想。謂當滅度往至他佛
T2297_.70.0182b17: 世界。順殊異行生異佛國。當道惠悉聽
T2297_.70.0182b18: 啓受。爾乃解知如來之法。有一滅度
T2297_.70.0182b19: 二乘。既言悉在無爲之想往至他佛世界
T2297_.70.0182b20: 豈不定
T2297_.70.0182b21: 問。此亦不定。與第三藥草品意同。答。此釋
T2297_.70.0182b22: 文。三四意別。第三不佛滅度後。言
T2297_.70.0182b23: 。汝以要法。此即見佛聞法。花言臨滅
T2297_.70.0182b24: 。不他佛界。第四云當來之世佛滅度
T2297_.70.0182b25: 後不聞法花者在無爲之想。謂當滅度
T2297_.70.0182b26: 他佛界異佛國此豈同。因何妄釋
T2297_.70.0182b27: 謗一乘哉問。如何得定性二乘。答。大智
T2297_.70.0182b28: 度論九十三云。問曰。阿羅漢先世因縁所受
T2297_.70.0182b29: 身必應當滅。住在何處足佛道。答曰。
T2297_.70.0182c01: 阿羅漢時三界諸漏因縁盡。更不復生
T2297_.70.0182c02: 三界。有淨佛土於三界。乃至無煩惱之
T2297_.70.0182c03: 。於是國土佛所法花經足佛道。如
T2297_.70.0182c04: 法花經説。有阿羅漢若不法花經。自謂
T2297_.70.0182c05: 滅度。我於餘國爲説是事。汝皆作佛
T2297_.70.0182c06: 問。若爾法花於諸聲聞菩提記。總有
T2297_.70.0182c07: 種。謂別記。同記。後記。無怨記。通行記。具因
T2297_.70.0182c08: 記。決定二乘寄何記別。而期當果。答。具因
T2297_.70.0182c09: 記。是故論云。決定增上二種聲聞根未熟。故
T2297_.70.0182c10: 如來不授記。菩薩與授記。菩薩與記者
T2297_.70.0182c11: 方便令大菩提心
T2297_.70.0182c12: 問。此言菩薩是何大士。答。是常不輕菩薩。
T2297_.70.0182c13: 故論云。言授記者六處示現五如來記。一菩
T2297_.70.0182c14: 薩記。乃至菩薩記者如常不輕菩薩品示現
T2297_.70.0182c15: 禮拜讃嘆言我不輕汝等皆當作佛者。示
T2297_.70.0182c16: 衆生有佛性
T2297_.70.0182c17: 問。佛既不記。菩薩何授。答。嘉祥釋言。佛就
T2297_.70.0182c18: 根熟未熟故與記不與記。菩薩約二種義
T2297_.70.0182c19: 以與記。一有佛性故。二方便令發菩提心
T2297_.70.0182c20: 故。問。既有二義佛何不記。答。嘉祥又言。菩
T2297_.70.0182c21: 薩例佛義亦得也。問。何具因記定性成佛。
T2297_.70.0182c22: 答。既言具因何生
T2297_.70.0182c23: 問。雖同得記發心各異。增上慢者發趣向
T2297_.70.0182c24: 。其趣寂者令發信解。於大乘心趣向
T2297_.70.0182c25: 。故基法師釋云。其增上慢根現未熟。佛
T2297_.70.0182c26: 與記。不輕菩薩與記。令佛性故。其
T2297_.70.0182c27: 趣寂者由大姓。根不熟故佛不與記。菩
T2297_.70.0182c28: 薩與記令大乘。不愚法故。又慧沼法師慧日
論第四云。但決
T2297_.70.0182c29: 定者信發大心成
愚法亦得發心
答。若爾金口所説虛妄。如
T2297_.70.0183a01: 來極智圓照三際。既無成佛之性何言
T2297_.70.0183a02: 佛性耶。既自乘外無餘所得。何説汝等皆當
T2297_.70.0183a03:
T2297_.70.0183a04: 問。所説不虛信解大乘。令不愚法之益
T2297_.70.0183a05: 故。答。不愚法益非本所記。所記不得非
T2297_.70.0183a06: 而得。豈非誑衆生界哉。三乘學者亦佛
T2297_.70.0183a07: 弟子。何引大師妄語中。方便品云。佛自
T2297_.70.0183a08: 大乘。若以小乘化。乃至於一人我即墮
T2297_.70.0183a09: 慳貪。此事爲不可。何令大師成慳貪
T2297_.70.0183a10: 問。若爾何知住佛道。答。不輕品云。爾時
T2297_.70.0183a11: 四部衆常輕是菩薩者豈異人乎。今此會中
T2297_.70.0183a12: 髮陀婆羅等五百菩薩。乃至皆於阿耨菩
T2297_.70.0183a13: 退轉者是。頌曰。時四部衆。著法之者。
T2297_.70.0183a14: 不輕言。汝當作佛。以是因縁。値無數佛
T2297_.70.0183a15: 此會菩薩五百之衆。並及四部。淸信士女。今
T2297_.70.0183a16: 我前。聞者。乃至諸著法衆。皆蒙菩薩
T2297_.70.0183a17: 教化成就。令佛道
T2297_.70.0183a18: 問。此但增上。非是定性。答。既言諸著法衆
T2297_.70.0183a19: 皆蒙菩薩教化佛道。定性二乘何理
T2297_.70.0183a20: 著法衆矣。問。若爾何經唯擧增上。答。增
T2297_.70.0183a21: 上慢者通其五性。一切凡夫具七慢故。若
T2297_.70.0183a22: 言定性唯是一類即不餘。言增上即攝
T2297_.70.0183a23: 一切。總攝別故。故説增上定性。問。
T2297_.70.0183a24: 此釋指南。答。若爾天親所説即
T2297_.70.0183a25: 虛妄。品中無定性二乘故。將立邪執
T2297_.70.0183a26: 於大師以爲虛妄。抑於大聖以墮
T2297_.70.0183a27:
T2297_.70.0183a28: 問。聲聞授記以爲了義。何故十法經云。聲聞
T2297_.70.0183a29: 授記爲密意耶。答。未功徳三平等故。
T2297_.70.0183b01: 於菩薩授記名爲密記。非功徳
T2297_.70.0183b02: 具足。故法花論云。彼聲聞等得授記者。得
T2297_.70.0183b03: 決定心成就法性故。如來依彼三平等
T2297_.70.0183b04: 一乘法故。如來法身聲聞法身等無異。
T2297_.70.0183b05: 故與授記。非即具足修行功徳。故十法經
T2297_.70.0183b06: 下云。以佛性故與聲聞授記。此如涅槃。佛
T2297_.70.0183b07: 隨自意語一切衆生未當果之性
T2297_.70.0183b08: 佛性。楞伽准釋
T2297_.70.0183b09: 問。定性二乘既一乘中得菩提記。左何迴
T2297_.70.0183b10: 心。答。不定性者三界之內發心入大乘。定性
T2297_.70.0183b11: 二乘三界之外迴心向大。問。若爾二死分別
T2297_.70.0183b12: 云何。答。色形軀別。壽期長短報。稱爲分段
T2297_.70.0183b13: 色形異壽期長短。但以心神念念相傳前
T2297_.70.0183b14: 變後易名曰變易。界內迴心在分段生。具
T2297_.70.0183b15: 麁形故。界外發心居變易死。受細身
T2297_.70.0183b16: 問。若爾不定二乘以分段身成圓果。答。
T2297_.70.0183b17: 前之三界有分段業不受後有智。要得
T2297_.70.0183b18: 第四無學之果。捨三界身。究竟四智。方受
T2297_.70.0183b19: 變易我生已盡。梵行已立。所作已
辨。不後有。是爲四智
故佛性論第二
T2297_.70.0183b20: 云。出於三界外三種聖人。由四種怨障
T2297_.70.0183b21: 四徳果常樂我淨是爲四徳。方便
因縁有有無有名曰怨障
智論亦
T2297_.70.0183b22: 爾。其文如
T2297_.70.0183b23: 問。約無學聖定不定。同受變易。有
T2297_.70.0183b24: 差別。答。不定性者迴心向大後入無餘
T2297_.70.0183b25: 變易身。定性二乘般於無餘變易報。報
T2297_.70.0183b26: 後入大。問。若爾定性及不定性同入無餘
T2297_.70.0183b27: 答。一乘宗義正如所問
T2297_.70.0183b28: 問。定性二乘無成佛義。入無餘滅其理決
T2297_.70.0183b29: 定。不定種性既有佛性。何入無餘。答。三論
T2297_.70.0183c01: 化城説爲無餘。非法相大虛。因
T2297_.70.0183c02: 何爲難。問。其體何耶。答。如楞伽説。三摩跋
T2297_.70.0183c03: 提三昧樂也
T2297_.70.0183c04: 問。此説預流等位向大。依邊際定。何以爲
T2297_.70.0183c05: 無餘體。答。夫增壽法。必先心念口言。願留
T2297_.70.0183c06: 此身後入邊際定。從定出已同行者邊化
T2297_.70.0183c07: 涅槃。即於此界樂而住。何三昧樂於
T2297_.70.0183c08: 無量劫自覺知。是資身定。又入化城
T2297_.70.0183c09: 大果。既心城實有而入。商主未化城
T2297_.70.0183c10: 之前。如何有心趣大菩提而言向大留身
T2297_.70.0183c11: 矣。至下具破
T2297_.70.0183c12: 問。若爾此三昧樂九次第定中爲何定。答。前
T2297_.70.0183c13: 教説之二乘涅槃諸定攝。後教説爲三昧
T2297_.70.0183c14: 也。此是同身修行法中。別有一種三昧
T2297_.70.0183c15: 分段身別受變易。非八解脱滅盡定攝
T2297_.70.0183c16: 問。以得知。答滅盡定唯滅轉識
T2297_.70.0183c17: 。此滅有身及心故別。故瑜伽八十説
T2297_.70.0183c18: 無餘涅槃相云。不餘相。正思眞不相界
T2297_.70.0183c19: 漸入滅定。滅轉識等。次異熟識捨所依止
T2297_.70.0183c20: 復得生。楞伽云。滅諸根未來境
T2297_.70.0183c21:
T2297_.70.0183c22: 問。三乘之人以定願力分段業三界
T2297_.70.0183c23: 長時久住。令此麁身漸增勝妙。名之變易
T2297_.70.0183c24: 何入無餘分段身變易。答。此義非
T2297_.70.0183c25: 眞。但增壽行別受變易者。變易生死之
T2297_.70.0183c26: 名從何而立。若謂刹那即違佛性論釋。有
T2297_.70.0183c27: 有生死唯有一生名爲有有。若謂命之始
T2297_.70.0183c28: 。即違伽增諸壽行。既言增壽如何説
T2297_.70.0183c29: 死。既無死如何説生。大力菩薩亦有
T2297_.70.0184a01: 。此豈亦增壽行耶。又若不分段之身
T2297_.70.0184a02: 瑜伽既無轉根之文。女人羅漢增壽若爲求
T2297_.70.0184a03: 佛。故此生死名不思議變易生死。但可
T2297_.70.0184a04: 教。凡夫不妄有思度。問。瑜伽既説
T2297_.70.0184a05: 其壽行以爲變易何爲難。答。瑜伽正意
T2297_.70.0184a06: 前教故説增壽。非眞變易
T2297_.70.0184a07: 問。如何得知後教不同。答。有十三別。今略
T2297_.70.0184a08: 存五。一楞伽。滅諸根方取變易。瑜伽留
T2297_.70.0184a09: 根身。二勝鬘無上依等。無明住地資無漏業
T2297_.70.0184a10: 別受變易。瑜伽等定願資有漏業分段
T2297_.70.0184a11: 。三法花等。往他佛界。又生異佛國。瑜伽
T2297_.70.0184a12: 等云。於此世界瞻部州中其所樂遠離而
T2297_.70.0184a13: 住。四涅槃。是人未來過八萬劫住等。瑜伽
T2297_.70.0184a14: 則留此身或餘一劫。五法花智論。非三界
T2297_.70.0184a15: 攝因縁。非是三有業故。三界煩惱不
T2297_.70.0184a16: 故。瑜伽等説三界攝。資三界業引令住故。
T2297_.70.0184a17: 此勝鬘無上依楞伽法花涅槃等經。智
T2297_.70.0184a18: 佛性等論。雖文少異大意同也。不瑜伽
T2297_.70.0184a19: 佛地唯識等論廣辨如一乘章
T2297_.70.0184a20: 問。二説何異。答。所弘教異。能釋論然。隨機
T2297_.70.0184a21: 攝化義則無違。如經中王宮以爲
T2297_.70.0184a22: 化佛。弘此時教則説三十四心菩提樹下
T2297_.70.0184a23: 成眞佛也。如經中阿賴耶識。弘
T2297_.70.0184a24: 時教即説滅定。唯依欲色及説種子依
T2297_.70.0184a25: 也。如後時教其義即改。如是等教其例
T2297_.70.0184a26: 一。瑜伽等論依四十年前經論故。所
T2297_.70.0184a27: 釋經中二乘實滅身智俱盡。三界之外無
T2297_.70.0184a28: 生死。故作此説。四十年後二滅非眞。前説
T2297_.70.0184a29: 乘即三摩跋提三昧樂也。有阿梨耶識
T2297_.70.0184b01: 不思議死。經既此説。論亦隨改。後代論師
T2297_.70.0184b02: 教時。妄將後經同前論。豈異
T2297_.70.0184b03: 節蟹
T2297_.70.0184b04: 問。若爾三乘衆聖何爲因縁變易報。答。
T2297_.70.0184b05: 無漏業因。無明住地爲縁受變易生。故勝鬘
T2297_.70.0184b06: 云。又如縁有漏業因而生三有。如是無
T2297_.70.0184b07: 明住地縁無漏業因。生阿羅漢辟支佛大力
T2297_.70.0184b08: 菩薩三種意生身。此三地彼三種意生身。
T2297_.70.0184b09: 生及無漏業生。依無明住地縁非
T2297_.70.0184b10: 縁。是故三種意生身及無漏業縁無明住地
T2297_.70.0184b11: 世尊如是有愛住數四住地不無明住
T2297_.70.0184b12:
T2297_.70.0184b13: 問。此無漏業其體何耶。答。寶窟中云。三乘聖
T2297_.70.0184b14: 人各無漏解。其無漏立作意之義名爲
T2297_.70.0184b15: 也。問。若爾此業新古中何。答。此是新業。問。
T2297_.70.0184b16: 若是新業。違佛性論説須陀洹以上更不
T2297_.70.0184b17: 新業耶。答。其性論於段生有漏之
T2297_.70.0184b18: 更不新造。非變易無漏之業
T2297_.70.0184b19: 問。既言無漏裂生死何感變易。答。如
T2297_.70.0184b20: 上地道於下地上地報。二乘無漏破
T2297_.70.0184b21: 裂分段生死變易報。於理何失。問。意何。
T2297_.70.0184b22: 答。三乘無漏望界內業且稱無漏。實是有
T2297_.70.0184b23: 漏感界外生。義則無述曰。若謂無漏破
者。何故汝執無漏
T2297_.70.0184b24: □資分段業成
變易身他自害
T2297_.70.0184b25: 問。生必由愛。二乘無學既斷其愛。何得
T2297_.70.0184b26: 生。答。異生染愛受三有身。羅漢習氣之愛
T2297_.70.0184b27: 何廢於界外。問。既是有漏。何非攝界。既
T2297_.70.0184b28: 界外何異外道。答。此身由無明住地
T2297_.70.0184b29: 麁重未盡。有漏隨逐。非是無漏。三界愛心
T2297_.70.0184c01: 繫縛。非三界也。先是三界。今界不
T2297_.70.0184c02: 非三界。非是三界之外別有衆生。問。此
T2297_.70.0184c03: 是苦諦何非三界。答。是雖苦諦。唯菩薩知
T2297_.70.0184c04: 二乘證。唯厭有累羊鹿故。至其門
T2297_.70.0184c05: 始知有苦無羊鹿也。故勝鬘説。無作四
T2297_.70.0184c06: 諦唯菩薩知斷證修等
T2297_.70.0184c07: 問。凡論變易其三種。謂微細生滅變易
T2297_.70.0184c08: 二乘所得。法身神化變易。證得眞實法身隱
T2297_.70.0184c09: 顯自在變易。於何論之。答。寶窟中云。於
T2297_.70.0184c10: 説。具辨如
T2297_.70.0184c11: 問。不定種姓有成佛義。受變易報其義決
T2297_.70.0184c12: 定。定住二乘既無佛性。何受變易。答。定性
T2297_.70.0184c13: 二乘有第五住必有四種生死。無二空定
T2297_.70.0184c14: 必無三點涅槃。又斷見惑時不
T2297_.70.0184c15: 惑亦斷。盡下界因上界亦盡。三乘
T2297_.70.0184c16: 唯斷人執法執亦斷。唯盡分段之
T2297_.70.0184c17: 變易果盡。由此前經雖二乘
T2297_.70.0184c18: 實入涅槃。後經釋言猶如化城。羊鹿定性既
T2297_.70.0184c19: 理心。何但不定二乘。由迷輕重五住不同
T2297_.70.0184c20: 果勝劣故。三界變易有異。由見一故不
T2297_.70.0184c21: 異生位。輪轉惡趣。由三愛故受三有身。以
T2297_.70.0184c22: 無明地無漏行招變易死。此是後經之了
T2297_.70.0184c23: 説也
T2297_.70.0184c24: 問。如何得定性二乘捨三界身變易
T2297_.70.0184c25: 。答。聖説非一。略述三説。一入楞伽第二
T2297_.70.0184c26: 云。諸聲聞辟支佛畏生死妄想苦而求
T2297_.70.0184c27: 。滅於諸根未來境界。妄取以爲
T2297_.70.0184c28: 。不內身證修行法故。不阿梨耶識
T2297_.70.0184c29: 故。乃至我説五種乘性證法。一聲聞乘性
T2297_.70.0185a01: 證法。彼聲聞人邪見證智離麁煩惱。不
T2297_.70.0185a02: 無明薰習煩惱。見己身證相。謂初地乃
T2297_.70.0185a03: 至五品地同已所離。墮不思議變易死故。
T2297_.70.0185a04: 而作是言。我生已盡乃至不後有。如
T2297_.70.0185a05: 等得人無我生心。以爲涅槃故。是名
T2297_.70.0185a06: 聲聞乘。四卷楞伽第一。五性中云。聲聞種
T2297_.70.0185a07: 性起煩惱斷。習煩惱未盡。不不思議變
T2297_.70.0185a08: 易死。度分段死。正師子吼言。我生已盡等。
T2297_.70.0185a09: 二法花如上。三涅槃第十病行中云。一斷
T2297_.70.0185a10: 須陀洹果。不三途。人天七返永斷
T2297_.70.0185a11: 諸苦於涅槃。是人未來過八萬劫便當
T2297_.70.0185a12: 成阿耨菩提。乃至五永斷貪欲瞋恚愚
T2297_.70.0185a13: 辟支佛道。煩惱無餘入於涅槃眞是
T2297_.70.0185a14: 騏驎獨一之行。是人未來過十千劫便當
T2297_.70.0185a15: 成阿耨菩提第十九二
十一亦同。
見惑。不
T2297_.70.0185a16: 七生定斷修惑。斷人執已。不八萬
T2297_.70.0185a17: 劫等必發大心。由道力業力能令唯八萬
T2297_.70.0185a18: 劫等。不非想八萬劫故。准此等教
T2297_.70.0185a19: 初時教。三乘皆入無餘涅槃。身智俱盡斷
T2297_.70.0185a20: 滅無餘。唯有無涅槃性。常處生死
T2297_.70.0185a21: 。依第二時少分成佛。但有定性二乘
T2297_.70.0185a22: 智斷滅。無涅槃性永處生死。依第三時究
T2297_.70.0185a23: 竟一乘。二乘無實涅槃。五性皆當成佛
T2297_.70.0185a24: 斷滅也。後説爲了如前既述。故知留身
T2297_.70.0185a25: 變易爲種。豈得其前論後經説
T2297_.70.0185a26: 問。楞伽應爾。涅槃竟別。八萬劫等所住之處
T2297_.70.0185a27: 涅槃者。預流等位以定願力分段身
T2297_.70.0185a28: 八萬劫等住處。實非涅槃。於同行
T2297_.70.0185a29: 現涅槃。説爲涅槃。如瑜伽八十説。中
T2297_.70.0185b01: 二果准是。即涅槃於四果聖迴心。未
T2297_.70.0185b02: 之間入無漏定。所經劫數稱八萬等。非
T2297_.70.0185b03: 是汝執住無餘界經劫限。答。此釋違文。
T2297_.70.0185b04: 預流等位未諸苦涅槃也。涅槃既言。
T2297_.70.0185b05: 永盡諸苦於涅槃。是人未來過八萬劫
T2297_.70.0185b06: 無上道。瑜伽八十云。修四神足已能住
T2297_.70.0185b07: 一劫。或餘一劫。彼既如是增壽行已。留
T2297_.70.0185b08: 根身別作化身。同法者前現般無餘。有根
T2297_.70.0185b09: 實身此界州中隨樂而住。准此論文實身住
T2297_.70.0185b10: 處不涅槃。示現涅槃不多劫。何經
T2297_.70.0185b11: 萬劫等住處名爲涅槃。同瑜伽矣。其五不
T2297_.70.0185b12: 同如何既釋。因何妄同
T2297_.70.0185b13: 問。無餘之中有何所作。答。定性二乘以
T2297_.70.0185b14: 故未無餘涅槃之前。於
T2297_.70.0185b15: 之餘。於自所得究竟想。正師子吼。我
T2297_.70.0185b16: 生已盡乃至不後有。灰身滅智而入
T2297_.70.0185b17: 。當彼滅身智之時。即受細質變易
T2297_.70.0185b18: 。雖然彼亦不此事。住無餘界惽然無
T2297_.70.0185b19: 作。猶如醉人。故楞伽説。醉於寂滅酒。無量
T2297_.70.0185b20: 劫不覺。譬如惽醉人。問。醉三昧酒幾得
T2297_.70.0185b21: 覺。答。嘉祥釋言。根有利鈍悟有早晚。故楞
T2297_.70.0185b22: 伽云無量劫不覺。涅槃經説八萬到乃至十
T2297_.70.0185b23: 千劫到。劫限不定。八萬等義如涅槃疏。恐
T2297_.70.0185b24: 煩不
T2297_.70.0185b25: 問。深密等經皆説一向趣寂聲聞種性。雖
T2297_.70.0185b26: 佛化終不阿耨菩提。乃至無餘依
T2297_.70.0185b27: 中諸受永盡。豈得菩提。答。權實有異。前既
T2297_.70.0185b28: 釋訖。此説無餘之位也。非説已出
T2297_.70.0185b29: 之後。問。此釋全非矣。夫論趣寂身智悉
T2297_.70.0185c01: 滅。既言一向趣寂諸受永盡。豈可發生。答。
T2297_.70.0185c02: 佛成道後四十年前未二乘無實涅槃
T2297_.70.0185c03: 分段身別有變易。一切衆生皆無斷滅
T2297_.70.0185c04: 猶依小乘二乘實滅。四十年後。法花楞伽密
T2297_.70.0185c05: 嚴無上依涅槃等經。方説二乘無實涅槃。未
T2297_.70.0185c06: 無餘三界身。別有四種生死。一切衆
T2297_.70.0185c07: 生皆無斷滅。乃至八萬劫後得無上道。深密
T2297_.70.0185c08: 等經既在前説。豈得還生
T2297_.70.0185c09: 問。楞伽既言灰身滅智無諸作業。因何發
T2297_.70.0185c10: 生。答。瑜伽等亦爲三乘教。方便説之。非
T2297_.70.0185c11: 盡理説。問。若爾何故汝師龍樹菩薩菩提資
T2297_.70.0185c12: 糧論。擧經八喩説定性二乘終不得道
T2297_.70.0185c13: 故論頌曰。如空及蓮花。峻崖與深坑。男不
T2297_.70.0185c14: 男迦柘。亦如燋種子。十住毘婆沙亦有
T2297_.70.0185c15: 。答。此是呵嘖之言。非究竟説。猶如慈父
T2297_.70.0185c16:
T2297_.70.0185c17: 問。何以得無餘永滅非了義説。答。密嚴
T2297_.70.0185c18: 經下云。若解脱者。衆生界滅。即壞如來一切
T2297_.70.0185c19: 智性。去來今佛所知之法不平等。又若涅
T2297_.70.0185c20: 槃衆生滅者。誰離於苦無餘耶。降魔等
T2297_.70.0185c21: 事皆是妄説。是故當知諸觀行者證於解脱
T2297_.70.0185c22: 其身常住。衆有蘊諸習氣。譬如熱鐵
T2297_.70.0185c23: 之冷水熱勢雖滅而鐵不壞。又上卷云。
T2297_.70.0185c24: 涅槃若滅壞。衆生有終盡。衆生若有終。是
T2297_.70.0185c25: 亦有初際。應有非生法而始而作衆生。無
T2297_.70.0185c26: 衆生而衆生界。大法鼓經意亦同也。
T2297_.70.0185c27: 此翻覆徵詰。是決定説。既説二乘無滅
T2297_.70.0185c28: 衆生不斷。定性二乘必當成佛。在深密後
T2297_.70.0185c29: 故知決定。龍樹菩薩大智度論八十三云。
T2297_.70.0186a01: 問曰。凡夫人入無想定者無想天。聖人住
T2297_.70.0186a02: 有餘涅槃滅盡定。一切聖人入無餘涅
T2297_.70.0186a03: 心心數法皆不行。是則心心數法不行。
T2297_.70.0186a04: 菩薩行般若時。云何心心數法不行。答曰。
T2297_.70.0186a05: 是事阿毘曇中説。非大乘中義。小乘大乘種
T2297_.70.0186a06: 種差別如先説。是故不毘曇義
T2297_.70.0186a07: 訶衍十二門疏云。
此言大乘
菩提流支三藏所譯。賢慧
T2297_.70.0186a08: 菩薩所造究竟一乘法性論云。聲聞辟支有
T2297_.70.0186a09: 涅槃者。此是諸佛如來方便。勝鬘全同。問。
T2297_.70.0186a10: 若爾身智非滅。而説灰身滅智慈氏所説即
T2297_.70.0186a11: 妄耶。答。滅於分段之麁身智。非變易
T2297_.70.0186a12: 細身智。所以慈氏之説非
T2297_.70.0186a13: 問。何以得變易生微細身智亦得
T2297_.70.0186a14: 。答。入楞伽第四云。亦如水中木爲波之
T2297_.70.0186a15: 漂。如是癡聲聞爲諸相漂蘯。彼無究竟
T2297_.70.0186a16: 處亦復不還生。得寂滅三昧。無量劫不覺。
T2297_.70.0186a17: 是聲聞之定。非我諸菩薩。離諸隨煩惱。依
T2297_.70.0186a18: 習煩惱縛。三昧樂境醉。住彼無漏界。如
T2297_.70.0186a19: 間醉人酒消然後寤。彼人然後得我佛法身
T2297_.70.0186a20: 。乃至廣説。述曰。智嚴法師注云。彼覺法亦然得
佛無上身。明聲聞空勢盡。若行願具
T2297_.70.0186a21: 修。無成佛。今依了説究竟皆
成。接諸小教義無成理。具釋如
T2297_.70.0186a22: 問。種性集云。三昧樂醉。不定二乘迴心向大
T2297_.70.0186a23: 以後。得菩薩八地無相勝定本性
T2297_.70.0186a24: 樂著久住。説名爲醉。而諸佛常勸令
T2297_.70.0186a25: 菩薩行。非寂滅增上慢人。故彼楞伽
T2297_.70.0186a26: 第七云。大慧。聲聞有三種。入八地寂滅門
T2297_.70.0186a27: 者。此是先修菩薩行者墮聲聞地。還依
T2297_.70.0186a28: 能修菩薩行。迴入八地寂滅樂門。非
T2297_.70.0186a29: 上慢寂滅聲聞。以彼不菩薩行乃至
T2297_.70.0186b01: 十地之行。是故決定寂滅聲聞亦不
T2297_.70.0186b02: 薩所行寂滅樂門。決定聲聞既不得菩
T2297_.70.0186b03: 薩寂滅樂門。先文則云彼人寤後得佛法身
T2297_.70.0186b04: 二文既別。故知如滅。答。若爾既得菩薩八
T2297_.70.0186b05: 地無相勝定。何前文言是聲聞之定。非我諸
T2297_.70.0186b06: 菩薩。亦復諸佛常勸不著。何無量劫不覺。
T2297_.70.0186b07: 此釋甚愚
T2297_.70.0186b08: 問。若爾何故以彼不菩薩乃至菩薩寂
T2297_.70.0186b09: 滅樂門。答。此是説顯退菩提之聲聞行相。
T2297_.70.0186b10: 決定增上二人。非先仰修菩薩諸行聲聞
T2297_.70.0186b11: 。故更不八地。亦非寂滅之後過
T2297_.70.0186b12: 八萬等發心修行。檢文自顯
T2297_.70.0186b13: 問。既言彼不菩薩諸行。豈異深密。答。
T2297_.70.0186b14: 汝所祟定性聲聞。豈不五性中聲聞種
T2297_.70.0186b15: 耶。因何入楞伽第二五性中云。聲聞種性
T2297_.70.0186b16: 不思議變易死。四卷經云。起菩薩顯。習
T2297_.70.0186b17: 煩惱未斷。不不思議變易死。度分段死
T2297_.70.0186b18: 具文如上。准此經文。寂滅聲聞既有變易
T2297_.70.0186b19: 深密。二乘三摩跋提既如化城。雖
T2297_.70.0186b20: 八地寂滅樂。得二乘寂滅之後。迴心向
T2297_.70.0186b21: 大得菩薩八地寂滅。具破如一乘章。大廣智
T2297_.70.0186b22: 不空三藏譯。龍樹菩薩發菩提心論云。二
T2297_.70.0186b23: 乘之人雖人執猶有法執。能淨意識
T2297_.70.0186b24: 其他。久久成果位。以灰身滅智其涅
T2297_.70.0186b25: 。如太虛空湛然常寂。有定性者難
T2297_.70.0186b26: 。要待劫限等滿方乃發生。若不定性者。
T2297_.70.0186b27: 劫限縁則便迴心向大。述曰。此中
有云。初定
T2297_.70.0186b28: 性二乘。次定性大乘。後不定性。尙迷論文。豈知
。既言猶有法執不其他。久久成果位。下文言。
T2297_.70.0186b29: 法執故久久證理。沈空滯寂限以劫數。然發
何妄釋。有謗法者難 會。述云。此可僞論。文
T2297_.70.0186c01: 毘盧遮那經疏故。人身難 得。
與言。自他今起無間因
佛性論云。二乘
T2297_.70.0186c02: 之人有三種餘。一煩惱餘。謂無明住地。二業
T2297_.70.0186c03: 餘。則無漏業。三果報餘。謂意生身。既言
T2297_.70.0186c04: 果報餘。菩提流支三藏所傳金剛仙論云。然
T2297_.70.0186c05: 二乘人有二種。一者發菩提心聲聞。如法花
T2297_.70.0186c06: 中舍利弗等受記作佛者是。二寂滅聲聞。斷
T2297_.70.0186c07: 三界惑盡。出分段生死。生究竟想憍慢
T2297_.70.0186c08: 。入寂滅定千萬億劫。於此定中而不
T2297_.70.0186c09: 變易生死微細行苦。後時定力既盡。從
T2297_.70.0186c10: 禪定出受無所依。故還覓善知識菩提
T2297_.70.0186c11: 。求無上道故。菩薩於此憍慢衆生亦與
T2297_.70.0186c12: 救度。故次明述曰。此中慈恩基法師難會。遂自謗
云。非眞聖教。設令非眞。十云。此金
T2297_.70.0186c13: 剛般若甚深法門義釋。非自智力解。乃近從胡名阿僧
呿。漢云無障礙聞。復遠從彌勒世尊邊。乃至彌
T2297_.70.0186c14: 勒世尊作金剛般若義釋並地持論無障礙
流通。然彌勒世尊但作長行釋。論主天親既從無障擬
T2297_.70.0186c15: 比丘邊學得。復以此論轉教金剛仙論師等。此金剛
仙轉教無盡意。無盡意復轉聖濟。聖濟轉教菩提流
T2297_.70.0186c16: 。迭相傳授以至於今。始二百年未曾斷絶。尙謗
。而同外道。況乎三藏。若爾師資如是相傳。令
T2297_.70.0186c17: 有情作無間因。唐胡如此。日本亦繁。寶龜年中。使法
相學者徳淸法師。承大唐法詳居士去。大佛頂經是房
T2297_.70.0186c18: 融之僞造。非眞佛説。具如掌珍量抄。攝此爲謗
殊之權質所説。弘仁年中。徳一法師自居東夷邊卑之
T2297_.70.0186c19: 。世親菩薩佛性論中説一闡提有佛性文。是三藏
謬。具如彼師中邊義鏡章。此爲滅一乘性佛。有
T2297_.70.0186c20: 云。法花論中定性聲聞發大菩提心。三字後寫之者所
入置。有云。西方要決理趣疏皆非基師所造。如是之
T2297_.70.0186c21: 類不具述。詳咎皆在基公。因何苦因傳其後
。非直違一乘之微轍。亦乃闇佛性之玄轅。謗
T2297_.70.0186c22: 深爲呵嘖。彌天釋道安法師。尙商略於翻譯
五失三不易云。結集之羅漢競競若此。末代之凡夫平
T2297_.70.0186c23: 平若是。改千代之上微言。同百王之下末俗。豈不
痛哉。況乎具縛之流。妄率胸襟廻擾聖教。誑後徒
T2297_.70.0186c24: 之幼識。誘初學之童蒙。現在者心由斯滅。當來慧眼
何生。諸有智者皆應信三藏所述。又二聲聞未
T2297_.70.0186c25: 不列者例
之可
T2297_.70.0186c26: 問。如是諸教皆説化人非實行。何爲明證
T2297_.70.0186c27: 答。瑜伽八十説權行云。修四神足已。能住
T2297_.70.0187a01: 一劫。或餘一劫。彼既如是增壽行已留
T2297_.70.0187a02: 根身。別作身。同法者前方便示現。於
T2297_.70.0187a03: 餘依般涅槃界而般涅槃。彼以所留有根實
T2297_.70.0187a04: 。則於此界贍部州中。隨其所樂遠離而
T2297_.70.0187a05: 住。既是留有根身灰身。因妄釋傳
T2297_.70.0187a06: 後學。過去無始。未來無終。若衆生界如
T2297_.70.0187a07: 斷滅。諸佛如來深有過罪。故大品云。法若前
T2297_.70.0187a08: 有後成無者。諸佛菩薩則有過罪。密嚴顯然
T2297_.70.0187a09: 上既述。唯識學者亦佛弟子。於大師處
T2297_.70.0187a10: 何怨讐。固執化城深至過罪永滅
T2297_.70.0187a11:
T2297_.70.0187a12: 問。如何得一分無性隨宜權説。悉有佛性
T2297_.70.0187a13: 究竟眞説。答。略辨三説。一入楞伽第二五性
T2297_.70.0187a14: 中。説第五無性云。大慧。一闡提者有二種
T2297_.70.0187a15: 何等爲二。一焚燒一切善根。二憐愍一切
T2297_.70.0187a16: 衆生。乃至大慧菩薩白佛言。世尊。此二種一
T2297_.70.0187a17: 闡提。何等一闡提常不涅槃。佛吿大慧
T2297_.70.0187a18: 菩薩云何菩薩一闡提常不涅槃。何以
T2297_.70.0187a19: 故。能善知一切諸法本來涅槃。是故不
T2297_.70.0187a20: 涅槃一切善根闡提。何以故。大慧。
T2297_.70.0187a21: 彼捨一切善根闡提。若値諸佛善知識等
T2297_.70.0187a22: 菩提心諸善根。便證涅槃。何以故。大
T2297_.70.0187a23: 慧。諸佛如來不一切衆生述曰。闡提
此翻惡邊
T2297_.70.0187a24: 此人窮造諸惡之邊。亦名信不具足
具如涅槃第三十四。及嘉祥疏
二大雲經第
T2297_.70.0187a25: 四云。是經即是諸經轉輪聖王。何以故。是經
T2297_.70.0187a26: 典中宣説一切衆生實性佛性常住法藏故。
T2297_.70.0187a27: 第五云。如是經典。諸佛封印所者。一切
T2297_.70.0187a28: 衆生悉有佛性。如來常住無變易。善男
T2297_.70.0187a29: 子。若人能信是經者。當知是人眞佛弟子。
T2297_.70.0187b01: 大雲一部。如來常住。二乘無滅。一切衆生悉
T2297_.70.0187b02: 佛性宗。又云。善男子。未來之人不
T2297_.70.0187b03: 身不戒不心不慧。輕笑賊慢爲
T2297_.70.0187b04: 求過失及以利養。少多讀誦書寫聽受。亦得
T2297_.70.0187b05: 離無量惡業。永斷貪欲恚癡等病。准
T2297_.70.0187b06: 經文。聞衆生悉有佛性利益最多。聞
T2297_.70.0187b07: 一分衆生無性其利。三大般涅槃經第
T2297_.70.0187b08: 二十五云。譬如有人家有乳酪。有人問言。
T2297_.70.0187b09: 汝有蘇耶。答言我有。酪實非蘇。以巧方便
T2297_.70.0187b10: 定當得故。故言蘇。衆生亦爾。悉皆有心。
T2297_.70.0187b11: 凡有心者定當成阿耨菩提。以是義
T2297_.70.0187b12: 我常宣説一切衆生悉有佛性。問。種性集及
T2297_.70.0187b13: 慧日論云。楞伽大意時邊無性。非畢無佛
T2297_.70.0187b14: 性。因何定執無。答。此經正説畢竟無性。若
T2297_.70.0187b15: 暫時者。涅槃云。譬如燋種。雖甘雨百千
T2297_.70.0187b16: 萬劫終不芽。芽若生者無是處。一闡
T2297_.70.0187b17: 提輩亦復如是。雖是大般涅槃微妙
T2297_.70.0187b18: 經典。終不菩提心芽。若能發者無
T2297_.70.0187b19: 是處。種性集云。畢竟無性是應暫時。同
T2297_.70.0187b20: 故。問。楞伽後時應佛故。涅槃終不
T2297_.70.0187b21: 道心故。答。此釋迷文。既同稱爲焚燒善根
T2297_.70.0187b22: 何生滅。涅槃次文則云。何以故。是人斷
T2297_.70.0187b23: 滅一切善根。如彼燒種復生菩提根
T2297_.70.0187b24: 。既言斷善畢竟
T2297_.70.0187b25: 問。如是諸説。皆爲斷善畢竟。是故若
T2297_.70.0187b26: 行性小分一切。若説理性五性皆有。故
T2297_.70.0187b27: 佛地論第二云。雖餘經中宣説一切有情
T2297_.70.0187b28: 之類皆有佛性皆當作佛。然就眞如法身
T2297_.70.0187b29: 佛性。或就小分一切有方便而説。四依既
T2297_.70.0187c01: 爾。何爲明鏡。答。説種性教有二。一四十年
T2297_.70.0187c02: 前五種性教。二四十年後一佛性教。佛地所
T2297_.70.0187c03: 釋五種性教非一性教。既由縁因故説
T2297_.70.0187c04: 。與正因故説於佛性。其義既別。豈爲
T2297_.70.0187c05:
T2297_.70.0187c06: 問。既釋涅槃。因何有異。答。雖後經
T2297_.70.0187c07: 前説。不教時是爲顯釋法花之前立
T2297_.70.0187c08: 五性教佛性經而從五性教意。此即攝
T2297_.70.0187c09: 實從權取正寄縁説之。非佛性旨。問。此
T2297_.70.0187c10: 釋不爾。第三時中根本法輪。新華嚴經五十
T2297_.70.0187c11: 一云。如來智慧大藥王樹唯於二處
T2297_.70.0187c12: 作生長利益。所謂二乘墮於無爲廣大深
T2297_.70.0187c13: 。及壞善根非器衆生。溺大邪見貪愛之
T2297_.70.0187c14: 。既至根本一乘二分明。何言悉有佛
T2297_.70.0187c15: 性必在五性之後。答。此甚可笑。密觀次文
T2297_.70.0187c16: 則云然亦於彼曾無厭捨
T2297_.70.0187c17: 問。若爾何故汝爲定鏡。勝鬘經云。離善知
T2297_.70.0187c18: 無聞非法衆生。以人天善根而成就之
T2297_.70.0187c19: 答。此則是正一切衆生悉有佛性之文。樞要
T2297_.70.0187c20: 此立無性者。非但害前文。亦則違
T2297_.70.0187c21: 。人天善根正大乘之遠因也。是經隨彼所
T2297_.70.0187c22: 而説。初以人天成就。乃至終入
T2297_.70.0187c23: 大乘之故。具釋如前。故智度論釋曰。不
T2297_.70.0187c24: *任涅槃者著人天福樂中涅槃
T2297_.70.0187c25: 故知離善知識聞習者。人天樂中漸近
T2297_.70.0187c26: 師友漸聞熏習。乃至圓果
T2297_.70.0187c27: 問。得人天福二。一有種性。二無種性。論
T2297_.70.0187c28: 種性無性。答。此人迷文。豈可
T2297_.70.0187c29: 涅槃因人天福樂中與涅槃因耶。將
T2297_.70.0188a01: 此迷。遺言之教重復決定。一闡提等悉有
T2297_.70.0188a02: 佛性。障未來故名爲無性。必當得故名爲
T2297_.70.0188a03: 有性。乃至廣説
T2297_.70.0188a04: 問。若顯勝鬘重説一切悉有佛性。何亦説言
T2297_.70.0188a05: 三病人所患各異。故涅槃云。譬如病有
T2297_.70.0188a06: 其三種乃至三遇與不遇必不差。既分
T2297_.70.0188a07: 五性此之説佛地所成豈不理。何以
T2297_.70.0188a08: 之。答。説斷善位續善之後能詳覺
T2297_.70.0188a09:
T2297_.70.0188a10: 問。雖悉有分明不畢竟闡提。何爲決
T2297_.70.0188a11: 定。答。師子吼品云。一闡提等悉有佛性。定
T2297_.70.0188a12: 阿耨菩提。乃至凡有心者定當成佛
T2297_.70.0188a13: 一切衆生悉有佛性天親釋曰。佛性有
T2297_.70.0188a14: 即非密。衆生有佛性亦非密。衆生即佛
T2297_.70.0188a15: 涅槃密義。既是表處不闡提。簡處不
T2297_.70.0188a16: 闡提。豈一闡提獨無佛性。雖悉有猶有
T2297_.70.0188a17: 無性。一切之言即應無用
T2297_.70.0188a18: 問。既言少分一切。因何爲難。答。將
T2297_.70.0188a19: 如來翻覆標別十二因及心而説佛性
T2297_.70.0188a20: 故二十五云。十二因縁名爲佛性。乃至一切
T2297_.70.0188a21: 衆生平等共有。是故我今説一切衆生悉有
T2297_.70.0188a22: 佛性。凡有心者定當成無上菩提
T2297_.70.0188a23: 問。此亦唯取可成佛者十二及心名爲
T2297_.70.0188a24: 。非無性。答。由此迷。汝師世親菩薩
T2297_.70.0188a25: 深呵嘖言。若執一分無性者。應一分
T2297_.70.0188a26: 六根之衆生。乃至廣破。准此今難曰。應
T2297_.70.0188a27: 一分無十二縁及無心衆生。汝信因縁
T2297_.70.0188a28: 等有一言。何迷佛性平等一教。既彼心縁一
T2297_.70.0188a29: 切等有。因何佛性不平等耶。佛性非等因
T2297_.70.0188b01: 何心縁一切共有。迷之甚哉
T2297_.70.0188b02: 問。如文取義三世佛怨。雖一切悉有佛
T2297_.70.0188b03: 。佛意非必一切。因何邪執。答。經言。佛性
T2297_.70.0188b04: 者謂十二因縁。一切衆生平等具有。非佛性
T2297_.70.0188b05: 者謂牆石等無情之物。則三十六總結云。言
T2297_.70.0188b06: 佛性是衆生有。不一切悉皆有。名
T2297_.70.0188b07: 信不具。准此經文。涅槃所明佛性。説一切
T2297_.70.0188b08: 衆生皆有當果性。猶如十二一切有情皆有
T2297_.70.0188b09: 圓信佛性有心一切悉有信具足。雖
T2297_.70.0188b10: 佛性一分衆生有之。一分衆生無佛性者。
T2297_.70.0188b11: 信不具足也。豈汝欲少分耶。信不具
T2297_.70.0188b12: 足亦在誰矣。汝欲一分無性者。如汝師
T2297_.70.0188b13: 一分無十二類。則爲石等。若爾則
T2297_.70.0188b14: 教意自義亦立
T2297_.70.0188b15: 問若爾有教一切無常一切皆苦。應無漏苦
T2297_.70.0188b16: 無爲無常。豈如文取義耶。故知若於行性
T2297_.70.0188b17: 少分一切。若説理性全一切。答。此
T2297_.70.0188b18: 甚難。既言凡有心者悉皆當得阿耨菩提。此
T2297_.70.0188b19: 即簡去無心。亦云爲非佛性。説於佛性
T2297_.70.0188b20: 佛性者。所謂牆壁瓦石無情之物。離是等
T2297_.70.0188b21: 無情之物是名佛性。此簡去無情有情
T2297_.70.0188b22: 也。既唯取有心去無心。唯取有情
T2297_.70.0188b23: 無情。分明簡持。豈得説一切無常一
T2297_.70.0188b24: 切皆苦。無簡持故容是少分。亦非唯理
T2297_.70.0188b25: 當得故。故知是果。若有理性必有果性。故
T2297_.70.0188b26: 二十七云。一切衆生不退佛性定當得故。
T2297_.70.0188b27: 定當見故。名一切衆生悉有佛性。准此第
T2297_.70.0188b28: 一義空理名佛性。從當果之故非
T2297_.70.0188b29: 。若信五性有理心者。是信一切衆生皆
T2297_.70.0188c01: 果性。見泥時知瓶故。見乳酪
T2297_.70.0188c02: 蘇故
T2297_.70.0188c03: 問。凡是有心即收一切有心。悉成十方諸佛
T2297_.70.0188c04: 菩薩。闡提亦是有心即應證果。答。此難不
T2297_.70.0188c05: 爾。大悲闡提是觀世音。曩昔久成正法明
T2297_.70.0188c06: 。十方之尊已得圓果。當得之言。即簡
T2297_.70.0188c07: 成。又楞伽云。菩薩闡提能縁諸法本來涅槃
T2297_.70.0188c08: 涅槃。今此文云。一切衆生悉有佛性
T2297_.70.0188c09: 無明覆見。已得未得已縁未
T2297_.70.0188c10: *縁。其致既別。因何妄難。設佛雖小分一
T2297_.70.0188c11: 。猶寄於寬以爲大分。據理何失。況乎因
T2297_.70.0188c12: 圓無際廣大智海如來。既勅悉有佛性
T2297_.70.0188c13: 最後遺言。因何執少誤其後學。又有
T2297_.70.0188c14: 。左右煩惱以不破。更亦不
T2297_.70.0188c15: 問。四十年前猶説五性。成道十歲即説如來
T2297_.70.0188c16: 藏性。寧以五性先説權。佛性後説爲實。
T2297_.70.0188c17: 答。説理無別。當成有異。就縁因説即有
T2297_.70.0188c18: 不同。就正因説即無差別。如來藏經説
T2297_.70.0188c19: 功徳如來藏。然除非情全取有心分段
T2297_.70.0188c20: 簡持唯在涅槃。故説佛性後爲決定。故涅
T2297_.70.0188c21: 槃云。若得涅槃經則見佛性。喩如天雷
T2297_.70.0188c22: 象牙花。又云。譬如泉流皆歸于海。一切
T2297_.70.0188c23: 契經諸定三昧皆歸大乘大涅槃經。何以故。
T2297_.70.0188c24: 究竟善説有佛性
T2297_.70.0188c25: 問。若以悉有決定説。何故一切衆生悉
T2297_.70.0188c26: 有佛性之文。後三十四云。或有説言須陀
T2297_.70.0188c27: 洹人乃至羅漢皆得佛道。或言不得。或有
T2297_.70.0188c28: 説言。犯四重禁五逆罪闡提等悉有
T2297_.70.0188c29: 。或説爲無。乃至皆云不我意。答。此
T2297_.70.0189a01: 是迦葉菩薩問也。廣如經文。佛答。若有
T2297_.70.0189a02: 者。我於是人終不二説。是亦謂我不
T2297_.70.0189a03: 二説。於無智者不定説。如是無智亦
T2297_.70.0189a04: 復謂我作不定説。准此經文。説雖二。據
T2297_.70.0189a05: 義無別。如闡提。障未來故名爲無性
T2297_.70.0189a06: 必當得名爲有性。如楞伽説。度分段
T2297_.70.0189a07: 之爲滅。未變易小滅也。由此智
T2297_.70.0189a08: 者知佛不二説
T2297_.70.0189a09: 問。若爾何故如來自言。我與波斯匿王
T2297_.70.0189a10: 於象喩及箜篌喩。佛性亦爾。乃至不
T2297_.70.0189a11: 。如盲説象。如盲問乳。犯四重禁
T2297_.70.0189a12: 等經五逆罪一闡提等悉有佛性。或説
T2297_.70.0189a13: 無。答。准此經文有無義故二説
T2297_.70.0189a14: 同。若能未來故名之爲無。必當
T2297_.70.0189a15: 得故名之爲有若能知箜篌中聲。乳中
T2297_.70.0189a16: 酪性。種中芽性。説有爲執著。説無爲虛妄
T2297_.70.0189a17: 非有非無。亦有亦無現在無故。未來有故。因
T2297_.70.0189a18: 中未有故。賴因方有故。非有如虛空。非無
T2297_.70.0189a19: 兎角。如是名爲佛意也。故三十五
T2297_.70.0189a20: 云。衆生佛性非有非無。所以者何。佛性雖
T2297_.70.0189a21: 有非虛空。何以故。世間虛空雖無量
T2297_.70.0189a22: 善巧方便見。佛性可見。是故雖
T2297_.70.0189a23: 虛空。佛性雖無不兎角。何以故。龜
T2297_.70.0189a24: 毛兎角雖無量善巧方便生。佛
T2297_.70.0189a25: 性可生。是故雖無不兎角。是以佛性非
T2297_.70.0189a26: 有非無。亦有亦無。云何名有。一切悉有。
T2297_.70.0189a27: 量諸衆生不斷不常猶如燈焰。乃至得
T2297_.70.0189a28: 耨菩提。是故名有。云何名無。一切衆生現
T2297_.70.0189a29: 在未一切佛法常樂我淨。是故名無。有
T2297_.70.0189b01: 無合故即是中道。乃至如有。問言。是種子
T2297_.70.0189b02: 果無耶。應定答言亦有亦無。何以故。離
T2297_.70.0189b03: 子之外不果。是故名有。子未
T2297_.70.0189b04: 是故名無。以是義故亦有亦無。何以故。時
T2297_.70.0189b05: 節有異其體是一。衆生佛性亦復如是。若
T2297_.70.0189b06: 衆生中別有佛性者。是義不然。何以故。
T2297_.70.0189b07: 衆生即佛性。佛性即衆生。宜以時節異
T2297_.70.0189b08: 淨不淨。三十六亦爾。此與瑜伽五十二同。
T2297_.70.0189b09: 論云。無別法名爲種子。准此經文
T2297_.70.0189b10: 未有義恒決定。然説闡提無性乳無酪。
T2297_.70.0189b11: 現無當有。汝宗所執。無種性人如水中無
T2297_.70.0189b12: 酪畢竟無也。義既懸殊。如何將涅槃經中
T2297_.70.0189b13: 無性兎角無。又准上教。汝執異生位中
T2297_.70.0189b14: 子有無漏智種。有無決定。世親菩薩破同
T2297_.70.0189b15: 外道。豈非決定
T2297_.70.0189b16: 問。若爾何故三十五云。若言一闡提等定有
T2297_.70.0189b17: 佛性。定無佛性。名置答耶。答。以有無之
T2297_.70.0189b18: 二義故不定答。汝若不解。應分別
T2297_.70.0189b19: 。障未來故爲無。必當得故爲有。名
T2297_.70.0189b20: 別答
T2297_.70.0189b21: 問。若爾何故三十六云。或有説言。一切衆生
T2297_.70.0189b22: 定有佛性定無佛性。是人亦名佛法僧
T2297_.70.0189b23: 此經文。豈我所立非決定耶。答。遠法師
T2297_.70.0189b24: 釋。七人各一故法衆生定有佛性
T2297_.70.0189b25: 。現未證故。一人具七故道衆生定無
T2297_.70.0189b26: 三寶。必當得故。一乘章云。下自釋
T2297_.70.0189b27: 言。若言一闡提未善法便得菩提。是人
T2297_.70.0189b28: 名爲佛法僧。若言一闡提人捨一闡提
T2297_.70.0189b29: 異身中大菩提三寶名言
T2297_.70.0189c01: 闡提人能生善根。善根生已相續不斷得
T2297_.70.0189c02: 大菩提。當知是人不三寶。准此豈欲
T2297_.70.0189c03: 恒無
T2297_.70.0189c04: 問。若爾何故又云。若言一切衆生悉有佛性
T2297_.70.0189c05: 常樂我淨。不作不生。煩惱因縁故不見。
T2297_.70.0189c06: 若言一切衆生都無佛性。猶如兎角
T2297_.70.0189c07: 便生。本無今有。有已還無。皆謗三寶。答。寶
T2297_.70.0189c08: 法師疏釋。前當分別部佛性。以虛空體。
T2297_.70.0189c09: 常樂乃至不生等。後當薩婆多部佛性。彼
T2297_.70.0189c10: 計無性得佛性。先無後有入無餘依即無。
T2297_.70.0189c11: 前執瑜伽聲聞地中破。後執佛性論破。小
T2297_.70.0189c12: 乘執品中破。一乘章云。次即釋言。若有
T2297_.70.0189c13: 。衆生佛性非有如虛空。非無如兎角。何
T2297_.70.0189c14: 以故。虛空常故。兎角無故。故言亦有亦無
T2297_.70.0189c15: 有故破兎角。無故破虛空。如是説者不
T2297_.70.0189c16: 三寶。准此未來有義豈非定耶。又准此文
T2297_.70.0189c17: 佛性非虛空。先有後亦有。非兎角
T2297_.70.0189c18: 無後亦無。後闡提無性。破虛空之常有。説
T2297_.70.0189c19: 闡提有情兎角常無。若言一分法爾先
T2297_.70.0189c20: 。即同虛空常有。若言一分畢竟是無。即
T2297_.70.0189c21: 兎角永無。如是説者謗三寶
T2297_.70.0189c22: 問。三十六云。善男子。我雖説言一切衆生
T2297_.70.0189c23: 悉有佛性。衆生不佛如是等隨自言語
T2297_.70.0189c24: 是語者後身菩薩尙不解。況於二乘
T2297_.70.0189c25: 其餘菩薩是由一分衆生實無佛性。説
T2297_.70.0189c26: 佛性隨自意語。大地尙昧。汝何執定。答。
T2297_.70.0189c27: 上云。説十住菩薩少見佛性。是隨他意語。
T2297_.70.0189c28: 一切衆生悉有佛性。是隨自意語。下云。如
T2297_.70.0189c29: 來或時因中説果果中説因。是名如來隨
T2297_.70.0190a01: 自意語。今詳上下經意。隨自意語説佛性
T2297_.70.0190a02: 者。一切衆生未當果性。唯佛意知
T2297_.70.0190a03: 果性隨自意語。如説泥爲瓶説乳爲
T2297_.70.0190a04: 等。非如説水爲酪説縷爲瓶名隨自意。因
T2297_.70.0190a05: 何樞要繆以爲證
T2297_.70.0190a06: 問。若爾何故三十五云。如是諍論是佛境界。
T2297_.70.0190a07: 諸聲聞縁覺所知。若於此中疑心者。
T2297_.70.0190a08: 猶摧無量煩惱須彌山。若於此中
T2297_.70.0190a09: 者。是名執著名爲善。不能摧壞諸
T2297_.70.0190a10: 疑網故。准此佛性豈決定哉。答。教有三種
T2297_.70.0190a11: 一始終無二説教。如須陀洹人不惡趣等。
T2297_.70.0190a12: 二隨機不定教。即如諍論中有無隨機不定
T2297_.70.0190a13: 三後説決定教。如四十年後決定説唯一切
T2297_.70.0190a14: 乘悉有佛性。故法花第一云。所以未曾説。説
T2297_.70.0190a15: 時未至故。今正是其時。決定説大乘。臨
T2297_.70.0190a16: 涅槃。決定説佛性故。涅槃二十七云。師子吼
T2297_.70.0190a17: 者是決定説。一切衆生悉有佛性。隨宜二説
T2297_.70.0190a18: 佛未會通。意難解故。疑即能壞無量煩惱
T2297_.70.0190a19: 執即名惡。決定教佛自會。豈合更疑。故信
T2297_.70.0190a20: 即爲阿惟越致。疑即爲永失。故法花云。久
T2297_.70.0190a21: 斯要務速説。無知疑悔即爲永失。不
T2297_.70.0190a22: 信即常處地獄園觀。涅槃三十六云。
T2297_.70.0190a23: 言沒者。如來常住。一闡提等必當成
T2297_.70.0190a24: 阿耨菩提。聞是説已不信心。乃至是名
T2297_.70.0190a25: 常沒。准此豈許決定教。涅槃會中豈不
T2297_.70.0190a26: 決定説種論中佛不生滅一闡提等定有
T2297_.70.0190a27: 果性耶。迦葉菩薩既請定説。因何更疑。若
T2297_.70.0190a28: 是諍論故謂不定。汝豈疑十方佛及十二縁
T2297_.70.0190a29: 是有爲耶。具釋如一乘章
T2297_.70.0190b01: 問。若涅槃教爲決定説。時邊無性定有
T2297_.70.0190b02: 文義分明。畢竟無性何處入道。答。涅槃經
T2297_.70.0190b03: 二十二云。一闡提等悉有佛性。於今説
T2297_.70.0190b04: 是名不聞而聞。時邊成佛前教已訖。若前
T2297_.70.0190b05: 後教同説時邊。因何勞爲不聞而聞。故知
T2297_.70.0190b06: 涅槃所説。佛爲小乘一闡提永無佛性
T2297_.70.0190b07: 瑜伽畢竟二障。央掘摩羅耶定斷善名不可
T2297_.70.0190b08: 。菩薩藏經如來捨置。莊嚴論等畢竟無性
T2297_.70.0190b09: 成佛。由此名爲不聞而聞。故天親菩
T2297_.70.0190b10: 薩涅槃論釋曰。佛性有衆生密。衆生有
T2297_.70.0190b11: 佛性亦不密。衆生即佛。涅槃密義。既汝大
T2297_.70.0190b12: 師。豈謗逆哉
T2297_.70.0190b13: 問。若爾違自如汝所執。楞伽既説畢竟無性
T2297_.70.0190b14: 同有佛性。涅槃所説豈非重煩。答。雖
T2297_.70.0190b15: 竟成佛涅槃。故經云。不一闡提等
T2297_.70.0190b16: 悉當成佛名爲常沒。乃至廣説。由此説爲
T2297_.70.0190b17: 不聞而聞
T2297_.70.0190b18: 問。若爾涅槃一切衆生悉有佛性之説猶過
T2297_.70.0190b19: 百復次也。畢竟無性寄何正説悉有佛性
T2297_.70.0190b20: 第三十一迦葉品云。善男子。如三病人俱至
T2297_.70.0190b21: 醫所。一易治。二難治。三不治。善男子。
T2297_.70.0190b22: 醫若治者先當誰。世尊。應先治易。次及
T2297_.70.0190b23: 第二。後乃第三。何以故。爲親屬故。其易治
T2297_.70.0190b24: 者喩菩薩僧。難治者喩聲聞僧。不可治者
T2297_.70.0190b25: 一闡提。現在世中雖善果。以憐愍
T2297_.70.0190b26: 後世諸善子故。不可治者。既言後世
T2297_.70.0190b27: 諸善。豈可迷哉
T2297_.70.0190b28: 問。此是暫時非永無性楞伽故。具文如
T2297_.70.0190b29: 前。答。涅槃經中。説三病人凡有四處。一
T2297_.70.0190c01: 第十現病品云。闡提二乘菩薩。二第三十一
T2297_.70.0190c02: 迦葉品如上與説。三第三十四徳王品中菩
T2297_.70.0190c03: 薩問云。二乘闡提菩薩四則佛答云。菩薩聲
T2297_.70.0190c04: 聞闡提。迦葉品同。因何立
T2297_.70.0190c05: 問。且依現病品説爲定。故樞要上云。涅槃
T2297_.70.0190c06: 云。譬如病人其三種。一者若遇良醫妙
T2297_.70.0190c07: 及以不遇必當差。二者若遇即差不
T2297_.70.0190c08: 遇不差。三者遇與遇必不可差。初是
T2297_.70.0190c09: 定性大乘。次爲不定性。第三即是定性二乘
T2297_.70.0190c10: 及與無性。法花疏第一與七。法苑章一。引
T2297_.70.0190c11: 皆同。於義少別。依樞要。答因此西土難曰。
T2297_.70.0190c12: 雜集宗有二謬。一二乘人。佛判爲不定。而
T2297_.70.0190c13: 今爲定不定二句故。二闡提人。佛判入
T2297_.70.0190c14: 。而今爲定不定二句故。今亦難曰。現病
T2297_.70.0190c15: 品列三病云。有三種病人。一謗大乘。二五
T2297_.70.0190c16: 逆罪。三一闡提。如是三病世中極重。譬如
T2297_.70.0190c17: 病乃定不治必死無疑。是三種人亦
T2297_.70.0190c18: 復如是。乃至迦葉。譬如病人若有醫藥
T2297_.70.0190c19: 即差無不差。二乘亦爾。迦葉。譬如病人
T2297_.70.0190c20: 若有醫藥若無皆悉可差。一人亦爾有。
T2297_.70.0190c21: 此經文。可一闡提等二乘菩薩。因
T2297_.70.0190c22: 樞要文立義。非罷非羆孟謂之矣
T2297_.70.0190c23: 問。既言必死盍畢無矣。答。第二十四徳王
T2297_.70.0190c24: 品。佛自釋言。如我上説若遇善友諸佛菩
T2297_.70.0190c25: 深法。若不値遇俱不發。是義
T2297_.70.0190c26: 云何。善男子。一闡提輩若遇善友諸佛菩薩
T2297_.70.0190c27: 深法及以不遇俱不一闡提心
T2297_.70.0190c28: 何以故。斷善法故。一闡提輩亦得阿耨菩
T2297_.70.0190c29: 。所以者何。若能發於菩提之心。則不
T2297_.70.0191a01: 一闡提也。既言斷善亦言得道。豈欲
T2297_.70.0191a02:
T2297_.70.0191a03: 問。斷有二種。一暫時斷。二畢竟斷。上句畢
T2297_.70.0191a04: 竟斷。下句暫時斷。答。夫論斷者。本續今絶
T2297_.70.0191a05: 斷。既自元無何名爲斷。豈非顚倒
T2297_.70.0191a06: 問。既言必死因何更疑。久必者必定義。決
T2297_.70.0191a07: 者決定義。二義既一。即佛性論決無涅槃性
T2297_.70.0191a08: 之闡提。亦應畢竟。因何種性集等以爲
T2297_.70.0191a09: 。如下引文。又決必終永畢竟等。皆是一
T2297_.70.0191a10: 義。涅槃三十一云。世尊一闡提者終無善法
T2297_.70.0191a11: 故名一闡提耶。佛言如是如是。一切衆生有
T2297_.70.0191a12: 三種善。去來現在。闡提不未來善法。何
T2297_.70.0191a13: 言斷諸善一闡提。此應畢竟。瑜伽三十
T2297_.70.0191a14: 五云。謂諸菩薩最初發心略有二種。一永出。
T2297_.70.0191a15: 二不永出。乃至不永出者。謂發心已不極隨
T2297_.70.0191a16: 轉而復退還。此發心退復有二種。一者究竟。
T2297_.70.0191a17: 二不究竟究竟退者。謂一退已不復發
T2297_.70.0191a18: 求菩提心。不究竟者。謂退已後數數更求
T2297_.70.0191a19: 菩提心。此不永出及究竟退。是亦應畢竟無
T2297_.70.0191a20: 耶。若爾有何菩薩菩提心而究竟退。
T2297_.70.0191a21: 若菩薩於有永退者。因何涅槃第二十九
T2297_.70.0191a22: 菩提道中終無退者耶。至善戒經無
T2297_.70.0191a23: 具破
T2297_.70.0191a24: 問。若爾涅槃經中叵常沒。闡提因何爲
T2297_.70.0191a25: 邪宗涅槃耶。故樞要上引涅槃云。恒
T2297_.70.0191a26: 沙七人。第七常沒。乃至是爲畢竟無性。答。
T2297_.70.0191a27: 咄樞要師。誰常沒矣。三十六云。所言沒者。
T2297_.70.0191a28: 人聞是大涅槃經如來常住無有變易常
T2297_.70.0191a29: 樂我淨終不畢竟入於涅槃。一切衆生悉
T2297_.70.0191b01: 佛性。一闡提人謗方等經五逆罪
T2297_.70.0191b02: 四重禁必當成菩提之道。須陀洹人斯
T2297_.70.0191b03: 陀含人阿那含人阿羅漢人辟支佛等悉當
T2297_.70.0191b04: 成佛。聞是説已不信心。乃至是名
T2297_.70.0191b05: 。汝以此文亦永無性。非但無愧
T2297_.70.0191b06: 。何異蠶蛾甚可愍哉。請其門徒詳斯理
T2297_.70.0191b07:
T2297_.70.0191b08: 問。若爾如是常沒闡提爲定有耶爲定無
T2297_.70.0191b09: 耶。若無。因何難我。若有。汝義既壞。答。爲
T2297_.70.0191b10: 常沒上作此呵。三論大宗非永滅生。故
T2297_.70.0191b11: 經則言恒河中有七種衆生。雖魚龜各異
T2297_.70.0191b12: 於水。如是微妙大涅槃中。從一闡提
T2297_.70.0191b13: 上至諸佛異名。然亦不於佛性水
T2297_.70.0191b14: 善男子。七種衆生若善若不善方便道。若解
T2297_.70.0191b15: 説道。若次第道。若因若果。悉是佛性。准此經
T2297_.70.0191b16: 。但七人各別。一義猶迷。一人具足七義。何
T2297_.70.0191b17: 勞論之。兩何七人具如別章。恐繁不
T2297_.70.0191b18: 問。善戒等經皆説無種性人。雖復發心懃修
T2297_.70.0191b19: 精進。終不無上菩提。汝豈成佛道。答。
T2297_.70.0191b20: 權實有別。先既釋訖。此説客性本性
T2297_.70.0191b21: 瑜伽地持皆准可悉。問。此釋全非。夫論
T2297_.70.0191b22: 。加行精進既言懃修。豈説客性無性
T2297_.70.0191b23: 耶。答。亦可文。經言菩薩摩訶薩若無
T2297_.70.0191b24: 提性。雖復發心等。若無本性。何稱菩薩摩
T2297_.70.0191b25: 訶薩耶。故知約無種姓發心之性
T2297_.70.0191b26: 問。若爾既有本性。發心加行何不成佛。明
T2297_.70.0191b27: 知本性。答。未種性。雖輕微發心名爲
T2297_.70.0191b28: 菩薩。非必定故非堪任持。喩若坏瓶。雖
T2297_.70.0191b29: 器名。未成之間性不堅牢。無堪任用。雖
T2297_.70.0191c01: 加行種性。非圓滿轉。故仁王云。
T2297_.70.0191c02: 習種性前猶如輕毛。未決定必得菩提。
T2297_.70.0191c03: 習種性方得決定阿耨菩提
T2297_.70.0191c04: 問。種性集云。若爾何故經言菩薩雖菩薩
T2297_.70.0191c05: 之性。若不發心懃修。即不疾得無上菩提
T2297_.70.0191c06: 既不發心懃修精進。猶言彼有菩薩之性
T2297_.70.0191c07: 故知種性非要入十信二方得成乃至
T2297_.70.0191c08: 故知性有無非發心等。答。若據永無本
T2297_.70.0191c09: 何經言雖復發心
T2297_.70.0191c10: 問。種性集下兩釋。一云。微説而言顯性勝
T2297_.70.0191c11: 。實不發。二云。無菩薩性亦有菩薩發
T2297_.70.0191c12: 心之義而非究竟。以無性故。故瑜伽論十
T2297_.70.0191c13: 發心中名不決定發心。答。難定生共就初。
T2297_.70.0191c14: 若記不發心者。何瑜伽決擇七十二云。復
T2297_.70.0191c15: 次有十發心謂世俗言發心。乃至已成
T2297_.70.0191c16: 果發心。第三不決定發心者。*謂非彼種性
T2297_.70.0191c17: 既言發心何妄釋。就後一乘章六過
T2297_.70.0191c18: 今略存三。一違人。大莊嚴論第一釋畢竟
T2297_.70.0191c19: 無性云。無因縁故彼無般涅槃性。此
T2297_.70.0191c20: 但求生死涅槃人。此説發菩提心
T2297_.70.0191c21: 修精進。豈得執此定性二乘及無涅槃
T2297_.70.0191c22: 耶。二違理。既無本性何發心。又違
T2297_.70.0191c23: 行願之理發心趣大菩提。懃行精進既不
T2297_.70.0191c24: 菩提。此因爲果不。若言行而無
T2297_.70.0191c25: 果。不應理也。若言生死果。復與
T2297_.70.0191c26: 願不同。若心菩提得生死果。願求生
T2297_.70.0191c27: 菩提。違行願理。三違體。彼執
T2297_.70.0191c28: 有爲種子此説爲法性。如種子中具破
T2297_.70.0191c29:
T2297_.70.0192a01: 問。此義不爾。大菩薩藏經第五云。邪定衆生
T2297_.70.0192a02: 法器故。若使如來爲彼説法若不法。
T2297_.70.0192a03: 終不任證於解脱。如來如實知彼有情
T2297_.70.0192a04: 法器故而便棄捨。央掘摩羅同之。仍攝
T2297_.70.0192a05: 論云。具障而闕因。諸佛不自在。既非法器
T2297_.70.0192a06: 亦言闕因。因何得道。答。世親釋曰。惡趣名
T2297_.70.0192a07: 邪性定。入惡名邪定。涅槃名正性定。得
T2297_.70.0192a08: 正定。涅槃無邪却退惡趣定出
T2297_.70.0192a09: 惡趣已非邪定。邪定時如來捨置。非
T2297_.70.0192a10: 時菩薩化也。故次下云。舍利弗。菩薩
T2297_.70.0192a11: 摩訶薩應弘誓鎧教化摧伏。梁攝論十四
T2297_.70.0192a12: 世親釋曰。在此位中諸佛不自在。故知出
T2297_.70.0192a13: 此位已佛自在也。離同類文。皆准此釋
T2297_.70.0192a14: 問。瑜伽論云。有畢竟障種子無涅槃法
T2297_.70.0192a15: 莊嚴論同。既有畢竟障種。因何成佛。答。瑜
T2297_.70.0192a16: 伽等亦爲三乘教方便説之。非盡理説。問。
T2297_.70.0192a17: 若爾何故汝師龍樹菩薩中論云。雖復懃精
T2297_.70.0192a18: 進修行菩提道。若先非佛性。終不成佛
T2297_.70.0192a19: 釋論云。如鐵無金性。雖種種鍛鍊終無成
T2297_.70.0192a20: 金。答。汝密癡也。人被咲。此正立正因佛
T2297_.70.0192a21: 文。彼有部計性得佛性。由修得佛性
T2297_.70.0192a22: 成佛。因此破言。既無本性何成佛。如
T2297_.70.0192a23: 金性種種鍛鍊終不成金。師尙觀此
T2297_.70.0192a24: 非證無性。汝今因何迷文倒執
T2297_.70.0192a25: 問。何以得知立無種性了義説。佛説如
T2297_.70.0192a26: 前。龍樹菩薩發菩提心論云。所言利益者。爲
T2297_.70.0192a27: 發一切有情。悉令住無上菩提。終不
T2297_.70.0192a28: 二乘之法而令得度。眞定行人知一切
T2297_.70.0192a29: 有情皆含如來藏性。皆堪任安住無上菩
T2297_.70.0192b01: 。是故不二乘之法而令得度。故花嚴
T2297_.70.0192b02: 云。無一衆生而不足眞如智慧。但以
T2297_.70.0192b03: 而不證得。若離妄想。一切智自然智無
T2297_.70.0192b04: 礙智即得現前。菩提留支三藏所譯賢慧菩
T2297_.70.0192b05: 薩寶性論第三云。是故花嚴性起中。邪見聚
T2297_.70.0192b06: 等衆生身中皆有如來日輪光照。作彼衆生
T2297_.70.0192b07: 利益。作未來因善根。增諸白法。故向説
T2297_.70.0192b08: 一闡提常不涅槃。無涅槃性者。此義云
T2297_.70.0192b09: 何。爲現謗大乘故。此明何義。爲
T2297_.70.0192b10: 轉誹謗大乘心大乘故。依
T2297_.70.0192b11: 無量時故如是説。以彼實有淸淨性故。不
T2297_.70.0192b12: 説言彼常畢竟無淸淨。故知無性非
T2297_.70.0192b13: 。有同虛空。因無如兎角。如畢竟退沒定
T2297_.70.0192b14: 發心。眞諦三藏所譯世親菩薩佛性第一破
T2297_.70.0192b15: 小乘執品。破一分無性已想問曰。若爾云何
T2297_.70.0192b16: 佛説衆生不於性永無般涅槃。答曰。若
T2297_.70.0192b17: 憎背大乘者是一闡提因。爲衆生捨
T2297_.70.0192b18: 故。若隨一闡提因長時中轉輪不
T2297_.70.0192b19: 滅。以是義故經作是説。若依道理。一切衆
T2297_.70.0192b20: 生皆悉本即淸淨佛性。若永不般涅槃
T2297_.70.0192b21: 者無是處。是故佛性決定本有。離有無
T2297_.70.0192b22: 故。第二云。經中説一闡提人墮邪定聚。有
T2297_.70.0192b23: 二種身。一本性法身。二隨意身。佛日慧光照
T2297_.70.0192b24: 此二身。法身即是眞如。隨意身者即從
T2297_.70.0192b25: 起佛光明憐一闡提。二身者。一令法身得
T2297_.70.0192b26: 生。二爲加行得長修菩提行故觀得成。
T2297_.70.0192b27: 復有經説。一闡提衆生決定無涅槃性。若
T2297_.70.0192b28: 爾二經便自相違。會此二説。一了。二不了。
T2297_.70.0192b29: 故不相違。故言有性者是名了説。言無性
T2297_.70.0192c01: 者是不了説。故佛説。若不樂大乘
T2297_.70.0192c02: 闡提。爲離一闡提心故説。作一闡提
T2297_.70.0192c03: 時決定無解脱。若有衆生自性淸淨
T2297_.70.0192c04: 解脱者無是處。故佛觀一切衆生
T2297_.70.0192c05: 自性淸淨故。後時決定得淸淨法身。准
T2297_.70.0192c06: 此等論。故知諸經論中説一分無性不了
T2297_.70.0192c07: 。皆有佛性爲眞了説
T2297_.70.0192c08: 問。如是諸論皆説暫時永無性。故釋
T2297_.70.0192c09: 性論西方兩師。初玄奘三藏入室神昉法師
T2297_.70.0192c10: 性差別集中卷云。若説眞如理性一切
T2297_.70.0192c11: 。是名了説性。又解。斷善闡提決定
T2297_.70.0192c12: 無性有般涅槃性。是不了説。非畢竟言
T2297_.70.0192c13: 般涅槃。又解。此對小乘薩婆多師不
T2297_.70.0192c14: 空理不了説。非大乘性差別義。後慧
T2297_.70.0192c15: 沼法師慧日輪第三云。佛性論等説闡提決
T2297_.70.0192c16: 定無者。會楞伽第五無性。彼斷者但無
T2297_.70.0192c17: 種子。而總相云決定無涅槃法
T2297_.70.0192c18: 是非了義。現有淸淨無漏自性心種子故。
T2297_.70.0192c19: 決定無。但無行性理性。今總相説
T2297_.70.0192c20: 無名非了義。答。楞伽無性。終説便證涅槃
T2297_.70.0192c21: 決定無性。因何妄釋。迷其後學。深密
T2297_.70.0192c22: 等經瑜伽等論。所説無性亦無行性。非
T2297_.70.0192c23: 理性。而總相説永無佛性亦非了義。因
T2297_.70.0192c24: 深密佛性。初三師釋准此可破。此土惑
T2297_.70.0192c25: &MT10769;免。遂自謗云。佛性論文。是三藏師僞。
T2297_.70.0192c26: 眞論文。將一坐之迫。遂至長夜之輪
T2297_.70.0192c27: 師資相傳如是。説出於師。唯執違自宗論
T2297_.70.0192c28: 即將爲僞。猶同西方小乘學者不大乘
T2297_.70.0192c29: 世親菩薩是千部論師也。爲唯識教三十
T2297_.70.0193a01: 三能變。猶佛性眞賴耶識。故彼論
T2297_.70.0193a02: 第二本頌曰。初阿賴耶識。異熟。一切種。釋家
T2297_.70.0193a03: 此別推無漏智種。違立一分無性。本頌
T2297_.70.0193a04: 賴耶有情既等。因何釋論種子有別世。豈非
T2297_.70.0193a05: 害本論主旨。論主妙解一切修多
T2297_.70.0193a06: 。圓照四明婆門宗。名擅五天。位居
T2297_.70.0193a07: 。順佛通經。將一乘有性了。以三乘
T2297_.70.0193a08: 無性權。後代論師道卑前哲。豈令固違
T2297_.70.0193a09: 經論顚倒會釋。迷其後學佛性
T2297_.70.0193a10: 正理第二
T2297_.70.0193a11: 問。汝深執一謗三。何異步屈虫矣。所執違
T2297_.70.0193a12: 理故。樞要上依憑深密等經瑜伽等論
T2297_.70.0193a13: 一量云。二乘之果應定性。乘所被故。如
T2297_.70.0193a14: 大乘者。豈得此正理哉。答。夫論
T2297_.70.0193a15: 成猶預也。內明既定。因何假因。執
T2297_.70.0193a16: 正封權爲實。其性既成固不轉。猶如
T2297_.70.0193a17: 佛説法花五千徒起誑驚怖。涅槃會上八萬
T2297_.70.0193a18: 五千億人不信心。況今末世執見可廻。
T2297_.70.0193a19: 哀哉像末。阿難教沙彌泥洹豈非此矣。夫
T2297_.70.0193a20: 精進鎧其常沒。大悲菩薩寧任嬰兒
T2297_.70.0193a21: *隨氷坑哉。基師永爲衆生界。立
T2297_.70.0193a22: 。破曰。所稱似因塵劫自陷。先賢既破。今
T2297_.70.0193a23: 略示相。宗旨相符。兼違教過。因法差別相
T2297_.70.0193a24: 違。喩有所立不成。兼有不定
T2297_.70.0193a25: 問。衆過相何。答。依深密等。我亦許定性
T2297_.70.0193a26: 二乘。據縁因故因何論之謂相符也。依
T2297_.70.0193a27: 法花等終無趣寂。説理心故如前既決。謂
T2297_.70.0193a28: 自教。因法差別。能別二意。謂定小性與
T2297_.70.0193a29: 定大性。立者意許定小性也。定小性名能別
T2297_.70.0193b01: 不成。敵不許故。定大相符。他極成故。由
T2297_.70.0193b02: 言陳意許。小性唯定性故。能違云。
T2297_.70.0193b03: 二乘之果非定小性。因喩如前。例如數論
T2297_.70.0193b04: 立云。眼等必他用。積聚性故。如臥具等。能
T2297_.70.0193b05: 別二意。謂假我他與神我他。立者意許。神
T2297_.70.0193b06: 他用也。神他用者能別不成。敵不許故。假
T2297_.70.0193b07: 他用者即立已成。他極成故。由斯不言陳
T2297_.70.0193b08: 意許。神我*他用唯言*他用故。能違云。眼
T2297_.70.0193b09: 等必爲假我他用。因喩如前。喩過相者不定
T2297_.70.0193b10: 二乘。攝同喩者所立不成。非定性故。攝
T2297_.70.0193b11: 異喩者即有不定。因轉彼故
T2297_.70.0193b12: 問。宗過不爾。深密第三時顯了説。依此許
T2297_.70.0193b13: 有。汝義既壞。依法華等難定用立正。因
T2297_.70.0193b14: 違教。答破曰。於三性八識了。後不
T2297_.70.0193b15: 改故。利益三乘以爲不了。後時改故。縱彼
T2297_.70.0193b16: 教分非後理。故許之。我義圓融。法華
T2297_.70.0193b17: 等教非定者。已師天親既以爲敵。何更
T2297_.70.0193b18: 對破
T2297_.70.0193b19: 問。因過無道數論師宗。即有二義。假我他
T2297_.70.0193b20: 用劣。神我他用勝。是故成過。今無二別
T2297_.70.0193b21: 何成失。答。破曰。天親菩薩宗有二義。二乘
T2297_.70.0193b22: 實滅。二乘無滅。汝許二乘實滅勝。定性
T2297_.70.0193b23: 本聞發菩提心劣。豈非過哉
T2297_.70.0193b24: 問。喩過亦非。既非定性是異喩。因何爲
T2297_.70.0193b25: 過。剋性定大亦成所立。答。破曰。汝執
T2297_.70.0193b26: 是新薰無始法爾。若不定性後時定
T2297_.70.0193b27: 大。可無始法爾四性。因何佛地等論五
T2297_.70.0193b28: 性無始各異。若本有五後成四者。雖
T2297_.70.0193b29: 五終歸。於理何妨。總觀此理大違
T2297_.70.0193c01: 比量。今云。寂滅二乘遂當成佛。聖者不
T2297_.70.0193c02: 之所説故。如增上慢。他執無性等取有法
T2297_.70.0193c03: 故無法過。述曰。亦可有法。言所有性狹帶
T2297_.70.0193c04: 説故。亦無諸過
T2297_.70.0193c05: 問。且他隨一不成。菩薩本意。非是必當得佛
T2297_.70.0193c06: 之説。有何正理。答。破曰。大論隨一。據隨不
T2297_.70.0193c07: 許。若爾非菩薩説耶。亦是自害無性之
T2297_.70.0193c08: 量。聖所説因。亦有此過。未逐北。請密察
T2297_.70.0193c09:
T2297_.70.0193c10: 問。樞要亦立一正因云。所説無性。決定應
T2297_.70.0193c11: 有無二性。隨一攝故。如有性。或聖所
T2297_.70.0193c12: 説故如有性。因此正理。定知實有無性有
T2297_.70.0193c13: 。答。破曰。妄陳僞執。危猶累卵先哲具破。
T2297_.70.0193c14: 略示方隅。宗有相符兼有教前。亦有
T2297_.70.0193c15: 別不成。初因犯有法自相相違過。亦有不定
T2297_.70.0193c16: 後因有體*他隨一所依不成
T2297_.70.0193c17: 問。衆過相何。答。相符違教兩過如是。汝無
T2297_.70.0193c18: 智種名曰無性。是我亦許。即立已成。若據
T2297_.70.0193c19: 理心之無性即違自教涅槃等教。佛性
T2297_.70.0193c20: 等論。眞理及心説爲正因。無性有情豈汝得
T2297_.70.0193c21: 無理心耶。有法無性是永無性。敵者不
T2297_.70.0193c22: 許。謂所別不成也。初因過相。所説無性應
T2297_.70.0193c23: 無性。有無二性隨一攝故。如有性者。猶
T2297_.70.0193c24: 勝論師立共重云所説有性非實徳業。有
T2297_.70.0193c25: 一實徳業故。如同異性。作能違云。所
T2297_.70.0193c26: 説有性非是有性。因喩如前。龜毛決定應
T2297_.70.0193c27: 宗之異品。因即轉故。彼成不定。後因過
T2297_.70.0193c28: 相依就正因説爲無性。敵終不許。因即無
T2297_.70.0193c29: 依。謂有體*他隨一所依不成。即是顯宗有
T2297_.70.0194a01: *他所別不極成過
T2297_.70.0194a02: 問。宗過不爾。相符違教起難如前。有法無
T2297_.70.0194a03: 性是佛所説。若不許者即非佛子。答。破曰。
T2297_.70.0194a04: 如來障未來故依就縁因且説無性。非據
T2297_.70.0194a05: 正因。虛取聖心豈合理哉
T2297_.70.0194a06: 問。因過無過且約初過。凡因明法有別意
T2297_.70.0194a07: 是過方起。既無意許何相違。龜毛是
T2297_.70.0194a08: 無體。何本因關。故無不定。答。破曰。無性有
T2297_.70.0194a09: 二。謂時邊與畢竟。立者意許畢竟無性。故
T2297_.70.0194a10: 成相違。其龜毛等無種性故。彼因亦轉。猶
T2297_.70.0194a11: 不定也
T2297_.70.0194a12: 問。約後因過總説無性。彼此共許。因何不
T2297_.70.0194a13: 成。答。破曰。立者智種以爲正因。本無
T2297_.70.0194a14: 執爲無性。敵宗不許。豈可極成。如數論
T2297_.70.0194a15: 及佛弟子共同言我。其四十既別。猶不
T2297_.70.0194a16: 成。由是過。有迷之云。簡別所説自許異
T2297_.70.0194a17: 自比量故無諸過。破曰。設有此惱猶非
T2297_.70.0194a18: 無過。且犯有法自相相違。汝執無性
T2297_.70.0194a19: 無性。非無情故。如有性者。如勝論師立
T2297_.70.0194a20: 。所説有性非四大種。許四大體非
T2297_.70.0194a21: 無故。如色聲等。作有法自相相違。汝有性。
T2297_.70.0194a22: 有性四大故。如色聲等。一乘微妙佛
T2297_.70.0194a23: 性甚深。四大聲聞二乘無滅。尙以信入。十住
T2297_.70.0194a24: 菩薩衆生佛性因聞得見。但可佛菩薩
T2297_.70.0194a25: 會釋。不心自立宗因。總觀此理
T2297_.70.0194a26: 比量。今云。無性有情定當成佛。具八識
T2297_.70.0194a27: 故。如有性者。定性等取有法。亦前已破。故
T2297_.70.0194a28: 諸過
T2297_.70.0194a29: 問。宗違自語。答。有法無性據客性無。非
T2297_.70.0194b01: 性無。何違自語。述曰。又可有法無所有性有
T2297_.70.0194b02: 情。即簡自語相違。若有自害。故基法師因明
T2297_.70.0194b03: 疏下云。外道立宗現比量外有至教等量
T2297_.70.0194b04: 云。非比極成現所有量現量攝。極成現
T2297_.70.0194b05: 量所攝。量所攝故。猶如比量有法言所
T2297_.70.0194b06: 有言。又簡自語相違。若立言極成現量非
T2297_.70.0194b07: 現量攝。既言極成現量。復非現量攝故。有
T2297_.70.0194b08: 相違故。以所有之。陳那菩薩以此量無
T2297_.70.0194b09: 。但與立量相違決定云。非現比所有
T2297_.70.0194b10: 一分不極成量。是現量攝。比量所攝故
T2297_.70.0194b11: 現量。簡過同前。具如彼所。兩因應
T2297_.70.0194b12: 自語相違。蟷螂之斧欲隆輪蓋謂之矣」
T2297_.70.0194b13: 一乘佛性究竟抄一卷
T2297_.70.0194b14: 徳治二年九月十七日於新禪院馳筆了
T2297_.70.0194b15: 古本草書不見解之間文字不意也。以勝
T2297_.70.0194b16: 本具可交合而已 三論宗沙門 方□
T2297_.70.0194b17: 同年十二月二十五日一交之次加畫點了
T2297_.70.0194b18:
T2297_.70.0194b19:
T2297_.70.0194b20:
T2297_.70.0194b21:
T2297_.70.0194b22:
T2297_.70.0194b23:
T2297_.70.0194b24:
T2297_.70.0194b25:
T2297_.70.0194b26:
T2297_.70.0194b27:
T2297_.70.0194b28:
T2297_.70.0194b29:
T2297_.70.0194c01:
T2297_.70.0194c02:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 184 185 186 187 188 189 190 191 192 193 194 [Next] [Last] [行番号:/]   [返り点:/] [CITE]