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華嚴五教章衍祕鈔/附、華嚴五教章科 (No. 2345_ 普寂撰 ) in Vol. 73

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T2345_.73.0694a01: 若隨下同教亦即下別教云云。破苑薪約
T2345_.73.0694a02: 融性相。寂曰。其約布融釋者甚善矣。其約
T2345_.73.0694a03: 性相義亦可通。匡眞以同教釋者。大失
T2345_.73.0694a04: 。可知。夫種性義。甚深祕妙。補處尚知
T2345_.73.0694a05: 麁相。何況於凡夫二乘及小菩薩乎。佛性論
T2345_.73.0694a06: 第一云。爲五過失五功徳。説一切衆
T2345_.73.0694a07: 生有佛性。何等除五過失。一爲衆生離
T2345_.73.0694a08: 下劣心故。二爲下品人故。三爲
T2345_.73.0694a09: 虚妄執故。四爲眞實法故。五爲
T2345_.73.0694a10: 我執故。何等生五功徳。一起正懃心。二
T2345_.73.0694a11: 恭敬事。三生般若。四生闍那。五生大悲
T2345_.73.0694a12: 取意又涅槃經中。廣明佛性義。或説此諸佛
T2345_.73.0694a13: 所知。非聲聞縁覺所知。或説十地所知
T2345_.73.0694a14: 妄説佛性。爲波羅夷。豈容輒爾
T2345_.73.0694a15: 佛性義哉。惟至相賢首所判。圓教種性
T2345_.73.0694a16: 高且深矣。是乃蕩却妄情。空慧深邃者。宜
T2345_.73.0694a17: 禀學焉。不則高妙極處。定陷邪阬乎。何以
T2345_.73.0694a18: 故。圓宗種性。唯智境界。内外自他。有無一
T2345_.73.0694a19: 異。泯融無礙。一切法無性。無性即如來藏。如
T2345_.73.0694a20: 來藏即佛種性。一法界大縁起。總是佛種性。
T2345_.73.0694a21: 別情非情自他能所等。是名眞佛
T2345_.73.0694a22: 。如今所述。乃華嚴第一義空之容光耳。
T2345_.73.0694a23: 眞實義處者。須修入於六相因陀
T2345_.73.0694a24: 羅微細法智矣。地經云。諸佛子菩薩。願善決
T2345_.73.0694a25: 定無雜不見。廣大如如法界究竟如
T2345_.73.0694a26: 。盡未來際。遍一切佛刹。護一切衆生。爲
T2345_.73.0694a27: 一切諸佛所入三世諸佛智地云云。此六決
T2345_.73.0694a28: 定。在於地上。然圓教種性五位融即故。信&MT90041;
T2345_.73.0694a29: 已上論此種性。信&MT90041;即當三乘教中第八地
T2345_.73.0694b01: 故。圓佛種性初説六決定。不怪矣
T2345_.73.0694b02: 問云何種隱顯齊致也 分科可知。義苑
T2345_.73.0694b03: 云云。寂曰。隱顯齊致之言。其旨深矣。若其圓
T2345_.73.0694b04: 宗。則教理行果唯一法界故。一切法門全是
T2345_.73.0694b05: 一法。但由機感不同。隱顯有異耳。譬如
T2345_.73.0694b06: 輪隨時半&MT90041;觀。而唯是隱顯之異。而其質
T2345_.73.0694b07: 虧盈。全是團圓一輪也。法亦如是。半
T2345_.73.0694b08: &MT90041;權實數過塵算。唯是隱顯有異而已。其體
T2345_.73.0694b09: 即淨法界等流。一大教海也。種性義門。亦
T2345_.73.0694b10: 準知
T2345_.73.0694b11: 二明得法餘可準知 上明法隨機隱顯
T2345_.73.0694b12: 今明機得法分齊。義苑明&MT10755;中。引涼疏
T2345_.73.0694b13: &MT10755;圓釋義有異。匡眞評量。言清涼所謂
T2345_.73.0694b14: 圓教。與&MT10755;教判種性而理齊。寂曰。清涼所
T2345_.73.0694b15: 判。雖全符順至相賢首之正宗。非&MT10755;
T2345_.73.0694b16: 圓二教分齊無差別。苑所揀別敢譴
T2345_.73.0694b17: 匡直嫌忌清涼所云圓教釋。與自己所立圓
T2345_.73.0694b18: 教判種性。其異也水火不啻。作此貶量
T2345_.73.0694b19: 已寄語同志。寧可清涼&MT10755;圓混淆。勿
T2345_.73.0694b20: 匡眞作婆吒霰尼相似之圓教釋矣。上
T2345_.73.0694b21: 來明種性
T2345_.73.0694b22: 華嚴五教章衍祕鈔第四
T2345_.73.0694b23:
T2345_.73.0694b24:
T2345_.73.0694b25: 華嚴五教章衍祕鈔第五
T2345_.73.0694b26:
T2345_.73.0694b27:   東都長泉律院苾芻普寂撰
T2345_.73.0694b28: 第三行位三明行相 分科可知。義苑云
T2345_.73.0694b29: 云。寂曰。位相行相章文異科。何爲釋之。以
T2345_.73.0694c01: 行由位成焉。匡眞引楞伽玄。以卷舒釋云
T2345_.73.0694c02: 云。寂曰。此釋鑿矣
T2345_.73.0694c03: 初者依小修及究竟 初明位相中。今初
T2345_.73.0694c04: 小乘。義苑云云。寂曰。苑判見修謬矣。折
T2345_.73.0694c05: 薪得
T2345_.73.0694c06: 又説小乘小論説 瑜伽四十七・倫&T047368;
T2345_.73.0694c07: 十二上景解云云次出泰解。謂初住乃五停
T2345_.73.0694c08: 心總別念住解脱分善。此就習種性説。若
T2345_.73.0694c09: 性種。無始乃至第二住煗等四位乃至第
T2345_.73.0694c10: 三住是見道云云。寂曰。按前章判位。即當
T2345_.73.0694c11: 於泰師解。匡眞以景解辨者。雖巨害。恐
T2345_.73.0694c12: 章旨。九地十一地等。如匡眞辨
T2345_.73.0694c13: 不退者不待説也 明不退云云。問答可
T2345_.73.0694c14:
T2345_.73.0694c15: 若依初教餘名同前 第二明初教分科
T2345_.73.0694c16:
T2345_.73.0694c17: 又亦爲説後也 孔目三云云。演義
T2345_.73.0694c18: 五十八云云。折薪釋云。今章二意。初示聲聞
T2345_.73.0694c19: 於第七。辟支窮於第八。望上不足。使
T2345_.73.0694c20: 乘悕向於大乘。此與演義意不同也。又彼
T2345_.73.0694c21: 下第二意。謂今此十地安立佛果。於十地
T2345_.73.0694c22: 。順同二乘現身得證。方便誘引。此與
T2345_.73.0694c23: 旨相同也。復古云云。大乘義章十四。明
T2345_.73.0694c24: 三乘共十地云云
T2345_.73.0694c25: 又此位相雜集論説 瑜伽第二十一至三
T2345_.73.0694c26: 十四。及雜集之八云云。復古引孔目第三
T2345_.73.0694c27: 云。寂曰。孔目擧歡喜等十地。明十地能攝
T2345_.73.0694c28: 五乘因果之妙理。今則聲聞囘心教之分齊。
T2345_.73.0694c29: 麁妙夐殊。何引彼證此焉。應
T2345_.73.0695a01: 問何故瑜聲聞乘也 苑薪云云。寂曰。苑
T2345_.73.0695a02: 薪無失。匡眞不肯者何也。復古引探玄第
T2345_.73.0695a03: 。明三種聲聞中第二稱實聲聞藏。即當
T2345_.73.0695a04: 伽等初教聲聞云云。匡眞評斥云。答中二
T2345_.73.0695a05: 義。如次稱實及假立藏。寂曰。復古最善矣。
T2345_.73.0695a06: 匡眞甚謬矣。假立藏乃&MT10755;教聲聞。如涅槃等
T2345_.73.0695a07: 所説聲聞。非今所論。吁匡眞何鑿之甚哉」
T2345_.73.0695a08: 二爲直進十地差別 義苑云云。匡眞引
T2345_.73.0695a09: 要問答上云云。復古引孔目三云云。匡眞
T2345_.73.0695a10: 問答云。直進教引小乘直進菩薩。寂曰。此辨
T2345_.73.0695a11: 蓋乃胸斷耳。未典據
T2345_.73.0695a12: 又以十地似小乘故 演義鈔五十八云云」
T2345_.73.0695a13: 又彼地前有十回向 苑薪云云。探玄云四云
T2345_.73.0695a14:
T2345_.73.0695a15: 又亦爲似見等同前 義苑云云。探玄七云
T2345_.73.0695a16: 云。唯識疏引對法八云云。彼中前順決擇分
T2345_.73.0695a17: 等者。決擇二字。可解脱
T2345_.73.0695a18: 問何故此不名引故 義苑復古云云
T2345_.73.0695a19: 問若引二爲始教也 義苑云云。折薪意。
T2345_.73.0695a20: 謂初義則爲淺機。第二義則爲小。凡以
T2345_.73.0695a21: 大乘下。通結上二義。然則二凡之間。蓋脱
T2345_.73.0695a22: 此引小之一句也。集成引易簡云云。匡
T2345_.73.0695a23: 眞云云。寂評曰。義苑無失。集成易簡不允。
T2345_.73.0695a24: 折薪所辨。雖是義推。頗得章旨。匡眞鑿説。
T2345_.73.0695a25: 評義。其義不正。其尚可恕。謂他盲
T2345_.73.0695a26: 。孰堪聞焉
T2345_.73.0695a27: 即如何等得般涅槃 苑薪復集。如匡眞
T2345_.73.0695a28: 。瑜伽倫&T047368;九下。叙出衆説。景基二師。粗
T2345_.73.0695a29: 匡眞所圖。西明所判。不甚師。西明
T2345_.73.0695b01: 二説。一舊人判。以四善根下品。以
T2345_.73.0695b02: 中品。上品可知。二三藏判。下品則第
T2345_.73.0695b03: 一生種解脱分。第二生住煗頂。中品者増上
T2345_.73.0695b04: 忍已去。乃至那含經生云云。上品者六十劫
T2345_.73.0695b05: 修成人。一生得果。入涅槃。熟按瑜伽論旨
T2345_.73.0695b06: 此三品成熟。明補特迦羅成熟分齊三類不
T2345_.73.0695b07: 同。下品成熟。則現身修道極至煗頂。不
T2345_.73.0695b08: 不退位。中品成熟。則今身修道入不退
T2345_.73.0695b09: 。極至阿那含。不無學果涅槃
T2345_.73.0695b10: 上品成熟。則於現身中成阿羅漢。證得涅
T2345_.73.0695b11: 。準此論意。三藏所判。憬興所辨。粗當
T2345_.73.0695b12: 。足依憑。其餘不瑜伽所説。可知。
T2345_.73.0695b13: 然瑜伽所説幽遠&MT10769;解。不輒爾評
T2345_.73.0695b14: 是非
T2345_.73.0695b15: 如説聲聞乃至廣説 文意可知。倫&T047368;
T2345_.73.0695b16: 下云云
T2345_.73.0695b17: 於菩薩位耳準知之 明菩薩三成熟。匡
T2345_.73.0695b18: 眞引瑜伽三十七。擧能成熟補特迦羅六地
T2345_.73.0695b19: 次若諸菩薩下。明成成熟補特迦羅三品。寂
T2345_.73.0695b20: 曰。能成熟補特迦羅。乃是菩薩爲能化。能
T2345_.73.0695b21: 成熟有情之六地。與已成熟三品。旨趣大
T2345_.73.0695b22: 殊。何混一之。倫&T047368;十一下。明勝解行地。衆
T2345_.73.0695b23: 説紛紜
T2345_.73.0695b24: 倫記 種性地  性種  無始凡夫
T2345_.73.0695b25: [IMAGE]
T2345_.73.0695b26: [IMAGE]
T2345_.73.0695b27: [IMAGE]
T2345_.73.0695b28: [IMAGE]
T2345_.73.0695b29: [IMAGE]
T2345_.73.0695c01: 瑜伽論文髣髴&MT10769;視故。諸解不同。論中有
T2345_.73.0695c02: 十信成&MT90041;名爲十信。或有通指
T2345_.73.0695c03: 而爲十信故。或處似十信已去三賢
T2345_.73.0695c04: 勝解行地。以十信已前種性地。或處
T2345_.73.0695c05: 三賢勝解行地。以十信及十信已
T2345_.73.0695c06: 種性地。雜集論十三。唯識論第九等
T2345_.73.0695c07: 意。以發心已去勝解行地。發心已前屬
T2345_.73.0695c08: 於種性。孔目第二云。一種性地。即十解已前。
T2345_.73.0695c09: 二解行地。十行十向云云
T2345_.73.0695c10: 二不退位三乘人也 此明不退位。義苑
T2345_.73.0695c11: 云云。匡眞問答云云。寂曰。答釋恐非。苦忍不
T2345_.73.0695c12: 退。是約眞實。増上忍已去。是約上忍已去
T2345_.73.0695c13: 出觀。直發苦忍眞明。可知。匡眞引探玄
T2345_.73.0695c14: 第七。次引第四三十五寂曰。匡眞所見蓋
T2345_.73.0695c15: 錯本乎。現本云。雖是薩婆多説。然非彼宗
T2345_.73.0695c16: 十回向名位。小乘無此位也。然佛
T2345_.73.0695c17: 性論第一。擧分別部薩婆多部二計。次出
T2345_.73.0695c18: 退三位。雖是似始教所判。準一論意。應
T2345_.73.0695c19: &MT10755;教判位。何以故。一論旨趣既當&MT10755;。判位
T2345_.73.0695c20: 何不然。諸經論所説位相。非皆可賢首
T2345_.73.0695c21: 一家所判。定爲其分齊也。但今師準一家
T2345_.73.0695c22: 教格。以爲始教中之三人。理亦無
T2345_.73.0695c23: 又亦可是等也 出瑜伽意。義苑云
T2345_.73.0695c24:
T2345_.73.0695c25: 三明位中勝解行住 三明行相。倫&T047368;
T2345_.73.0695c26: 一下云云義苑以順決擇分順解脱分釋者。
T2345_.73.0695c27: 甚不
T2345_.73.0695c28: 解云此是皆如彼説 十二住義。如上已
T2345_.73.0696a01:
T2345_.73.0696a02: 若依&MT10755;修等名説 此下明&MT10755;。義苑
T2345_.73.0696a03: 云云。折薪云。亦説者。由前直進説十地故。
T2345_.73.0696a04: 亦言。此是示同。亦不下揀異。亦字應
T2345_.73.0696a05: 字寫誤。匡眞不肯。引孔目云云。寂曰。折薪
T2345_.73.0696a06: 旨。匡眞甚非。以二箇但字。而遂其非
T2345_.73.0696a07: 詧。孔目一云。就聲聞縁覺二乘回心。竝約
T2345_.73.0696a08: 見修。即至究竟成佛。成羅漢。從小乘位
T2345_.73.0696a09: 十二住即合四果等。共成十二住。十二住
T2345_.73.0696a10: 者。一聲聞自種性住。乃至十二一切種阿羅
T2345_.73.0696a11: 漢住。直進菩薩。一人即有十地。并説見修
T2345_.73.0696a12: 後方得成佛。次叙大乘十二住云云。復古
T2345_.73.0696a13: 孔目三云。約大乘&MT10755;。有其十門。顯
T2345_.73.0696a14: 故。亦不彼。寂曰。復古意下亦字。
T2345_.73.0696a15: 於上句説十地差別。是亦一理可考。匡
T2345_.73.0696a16: 眞妄彈可辨。復古但云十門中顯十地。不
T2345_.73.0696a17: 十門各顯十地。何咎之有
T2345_.73.0696a18: 又於地前廣如彼説 探玄第七云云。復
T2345_.73.0696a19: 集引探玄四云云。此判乃賢首宗之教格也。
T2345_.73.0696a20: 相宗亦有十信行之説。豈可局執乎」
T2345_.73.0696a21: 又仁王經及凡地耶 此明不退。義苑云
T2345_.73.0696a22: 云。匡眞引攝論云云。寂曰。梁論四十三四
T2345_.73.0696a23: 十八等。有三十三阿僧祇説。與今所引異。
T2345_.73.0696a24: 且彼説頗異常途。引彼證今。引據失處。法
T2345_.73.0696a25: 華玄論及玄賛二。出此説云云
T2345_.73.0696a26: 設本業經得不退也 會釋六住退。今宗
T2345_.73.0696a27: 判爲示現退。此據起信論。理亦無妨。若依
T2345_.73.0696a28: 台宗。則彼宗判瓔珞經以爲別教。別教判
T2345_.73.0696a29: 位。初住已上爲不退位。所以於六住退。乃
T2345_.73.0696b01: &MT10769;。在昔慧心問之四明。四明會以
T2345_.73.0696b02: &T047368;五之一別途別教見思倶斷。至第七住
T2345_.73.0696b03: 之説。凡會此説。衆説紛紜。或解。是第六住
T2345_.73.0696b04: 退。此據戒疏所出止觀師説。或説。六住有
T2345_.73.0696b05: 漏智斷五部合斷。至七住眞。或説。別途
T2345_.73.0696b06: 別教。如文句&T047368;。或釋。十住斷結經二。身
T2345_.73.0696b07: 子説自六住退。又處胎經説。於六住十二
T2345_.73.0696b08: 劫退轉。淪生死淵。又分別功徳論云。七住已
T2345_.73.0696b09: 上施頭目等。堪任不退。六住已還於財施
T2345_.73.0696b10: 仍退云云。仁王測疏云。説不退二。一依
T2345_.73.0696b11: 龍樹宗種性菩薩不退。地持云。性地菩薩退
T2345_.73.0696b12: 阿鼻。是怖地前。樂莊嚴經云。性地菩薩
T2345_.73.0696b13: 決定不退。不増不減經。性地菩薩。不
T2345_.73.0696b14: 。依慈氏宗。種性菩薩。有退入惡趣。如
T2345_.73.0696b15: 業經等。證眞擧八證。以妙樂正。謂戒疏
T2345_.73.0696b16: 及起信示現退等。是就初住盡見惑
T2345_.73.0696b17: 之。妙樂約見惑至七住之。寂曰。其
T2345_.73.0696b18: 判爲示現退者。有教有理。無間然。其
T2345_.73.0696b19: 妙樂。以別途別教會釋之説。亦有理教
T2345_.73.0696b20: 乃可依用焉。寂曰。瓔珞經文句逗&MT10769;辨解
T2345_.73.0696b21: 者致謬。如餘處辨。凡經論之中異説&MT10769;
T2345_.73.0696b22: 者。如葦如麻。豈容一一加會釋耶。一往以
T2345_.73.0696b23: 義會釋者善矣。以情牽合局定者非矣。妙玄
T2345_.73.0696b24: 四之二云。諸聖上位非凡所測。豈可妄説
T2345_.73.0696b25: 粗知大意。爲行人増上慢心。又爲
T2345_.73.0696b26: 物悕向。不偏執諍競是非 於
T2345_.73.0696b27: 乎四依明斷可尚。匡眞斥四明所判。自解
T2345_.73.0696b28: 名別義通等。竝皆不穩當。可知。義苑復
T2345_.73.0696b29: 古云云
T2345_.73.0696c01: 其行相者皆如彼説 義苑云。此是解行發
T2345_.73.0696c02: 心相。寂曰。今斯文乃信成就發心之文。苑所
T2345_.73.0696c03: 云蓋諳&T047368;之差耳。其所修下是解行發心之
T2345_.73.0696c04: 文。匡眞引四明云云。寂曰。匡眞不台教
T2345_.73.0696c05: 是同教門故。所立圓教以登地已上乃至佛
T2345_.73.0696c06: 所依理。今宗乃別教門故。據八地上
T2345_.73.0696c07: 立圓教。理原殊故。於起信論等。二宗
T2345_.73.0696c08: 判屬不同。其所會釋全無條理。且其言
T2345_.73.0696c09: 教尚許十信位八相作佛。次下五十紙三乘
T2345_.73.0696c10: 初教中。總無信位化現成佛。不十紙。有
T2345_.73.0696c11: 此相違者何耶。探玄四引大集經十四。明
T2345_.73.0696c12: 灌頂正位成佛。與今少異可
T2345_.73.0696c13: 又梁攝論倍前準知 梁論十三云云
T2345_.73.0696c14: 是故當知差別顯矣 結釋義苑云云
T2345_.73.0696c15: 問此教豈假似彼也 此教甚深所引二乘
T2345_.73.0696c16: 純熟高勝。機是即假立聲聞故。不深教
T2345_.73.0696c17: 故。不小教。如勝鬘涅槃等所説
T2345_.73.0696c18: 若依頓教即是倒故 義苑復古云云。匡眞
T2345_.73.0696c19: 偏執起信一文云云其義不穩。復古引
T2345_.73.0696c20: 。是玄談第五之文。玄談正明頓教。次揀言
T2345_.73.0696c21: 後圓融。匡眞云涼師謂是圓頓者何
T2345_.73.0696c22: 耶。又引法數章云云次引佛境界章。以
T2345_.73.0696c23: 不字正。寂曰。應不字正本。何
T2345_.73.0696c24: 者頓教也者。以一念不生前後際斷。爲其宗
T2345_.73.0696c25: 故。擧念即乖。如少林提唱。匡眞所言。雖
T2345_.73.0696c26: 一理定非今意
T2345_.73.0696c27: 若寄言顯如是等也 義苑復古云云。寂
T2345_.73.0696c28: 曰。頓教絶離。雖位。其修入者。成無位
T2345_.73.0696c29: 。妙玄四之二云。平等法界。尚不悟與
T2345_.73.0697a01: 不悟。孰辨淺深。既論悟與不悟。何妨於淺
T2345_.73.0697a02: 。究竟大乘。無華嚴大集大品法華涅
T2345_.73.0697a03: 。雖法界平等無説無示。行位&MT10755;日炳
T2345_.73.0697a04: 然。又云。實相平等雖位次。見實相者判
T2345_.73.0697a05: 位次。何咎云云。擧海喩。是遮闇證禪者偏
T2345_.73.0697a06: 無相平等。撥無位次階差之僻見。此乃
T2345_.73.0697a07: 無修之修無位之位之明鑑也
T2345_.73.0697a08: 若依圓教方便故 此明圓教。義苑復古
T2345_.73.0697a09: 云云。匡眞引孔目云云。&MT10769;二家。寂曰。苑古
T2345_.73.0697a10: 別教中該攝釋。此由初牒圓教也。匡眞
T2345_.73.0697a11: 以爲。今明同教一乘云云。此釋允當。同教
T2345_.73.0697a12: 一乘雖圓教。而圓義定有故。不
T2345_.73.0697a13: 教有二。可圓教有二義。此旨甚深。人
T2345_.73.0697a14: 多不解。不今家云圓教有二義。與演義
T2345_.73.0697a15: 圓教有二。其語相似而其意則殊故。於
T2345_.73.0697a16: 是乎生過不及之失。可
T2345_.73.0697a17: 二據別教圓融故 此明別教。圓教六位。
T2345_.73.0697a18: 横照法界故。初後不二圓融無礙。探玄第四
T2345_.73.0697a19: &MT10769;&T047368;同卷賢首品云云。廣解匡眞引
T2345_.73.0697a20: 談第二之文&MT10769;其云初攝後。寂曰。此&MT10769;
T2345_.73.0697a21: 當。涼疏釋&MT90041;一切位故。云初攝
T2345_.73.0697a22: 後。非是偏局知。涼疏次叙五位互攝。意
T2345_.73.0697a23: 謂初住攝初行初向初地。乃至第十住攝
T2345_.73.0697a24: 十行第十向第十地云云。寂曰。此解恐非
T2345_.73.0697a25: 祖正旨。探玄第四云。若依普賢自法。一切皆
T2345_.73.0697a26: 位。若依寄法。則同&MT10755;。然信&MT90041;入位之
T2345_.73.0697a27: 際。通攝一切諸位皆在此中。無具足。此
T2345_.73.0697a28: 即約行攝位。同卷云。若一乘圓教中。實則
T2345_.73.0697a29: 位。寄&MT10755;教位相以辨之。於&MT90041;不退
T2345_.73.0697b01: 。則明彼普賢法界行徳。具攝因果
T2345_.73.0697b02: 融無礙。若以因門取。則常是菩薩。若果門
T2345_.73.0697b03: 取。則恒是佛。由此鎔融有其四句。或唯是
T2345_.73.0697b04: 菩薩。或唯是佛。或倶不倶等。思準之 問。
T2345_.73.0697b05: 此果中成佛。與&MT10755;教化現何別 答。彼但
T2345_.73.0697b06: 一位。依一世界現一佛。此中具足十
T2345_.73.0697b07: 地等。攝一切位云云。旨歸云云。準此等諸
T2345_.73.0697b08: 。涼疏互攝。非宗正意。孔目三云云。如
T2345_.73.0697b09: 眞引。匡眞破圭峯圓覺鈔云云。寂曰。此破
T2345_.73.0697b10: 的當
T2345_.73.0697b11: 經云在於是其事也 義苑復古云云
T2345_.73.0697b12: 又以諸位是其義也 探玄二文。如上已引」
T2345_.73.0697b13: 二約報明但有三生 孔目一探玄十五第
T2345_.73.0697b14: 十八。如匡眞引
T2345_.73.0697b15: 一成見聞性起品説 舊經三十四演義五
T2345_.73.0697b16: 十二五十八紙云云。又五十二五十三紙如來
T2345_.73.0697b17: 祕蜜藏經云云
T2345_.73.0697b18: 二成解行小相品説 晋經三十三云云。離
T2345_.73.0697b19: 垢三昧。如匡眞引探玄十六。孔目四云
T2345_.73.0697b20:
T2345_.73.0697b21: 又如善財是此義也 義苑云云。匡眞彈斥
T2345_.73.0697b22: 云云。寂曰。此彈當矣。依探玄第十八四十九紙
T2345_.73.0697b23: 之文旨。因位窮&MT10755;者。是證入位之分齊也
T2345_.73.0697b24: 三證果海説當見我 探玄第十八。孔目第
T2345_.73.0697b25: 四。明善財三生。探玄第二十三十九紙善財
T2345_.73.0697b26: 。然善財詢求。乃華嚴經中最甚深祕密法
T2345_.73.0697b27: 門。冀學者豁開一雙眼。辨其端的也。莫
T2345_.73.0697b28: 童蒙之知見。而輒解輒説之哉
T2345_.73.0697b29: 三約行明分齊處説 地論及探玄所釋。
T2345_.73.0697c01: 多分約自分勝進明故。云通前諸位等。前
T2345_.73.0697c02: 諸位者。通指諸位。解行下。別揀其位。得法
T2345_.73.0697c03: 者將證入者。見聞位者。非自分勝進
T2345_.73.0697c04: 故。約解行已後。諸文如匡眞引
T2345_.73.0697c05: 如普莊嚴童子等是也 探玄第三云云。彼
T2345_.73.0697c06: 云。又王及長子是福分童子慧分。是故成
T2345_.73.0697c07: 道之器。徳周法界普。普徳交飾爲嚴。普
T2345_.73.0697c08: 即嚴乃至離染貞潔。表道器故云童子
T2345_.73.0697c09: 乃至見佛得定。爲自分始。聞經得定。爲
T2345_.73.0697c10: 自分&MT10755;云云。同六十九紙勝進益
T2345_.73.0697c11: 其身在於世界海等 普莊嚴童子。出
T2345_.73.0697c12: 那品。探玄三&MT10755;云云。兜率天子出小相品。探
T2345_.73.0697c13: 玄十六初云云
T2345_.73.0697c14: 若三乘肉知不同也 義苑云云
T2345_.73.0697c15: 又彼能於皆亦如是 苑薪云云
T2345_.73.0697c16: 其福分感因門示故 小相品説。苑薪云云」
T2345_.73.0697c17: 若約信&MT90041;乃至廣説 賢首品云云。探玄四
T2345_.73.0697c18: 七十八紙十種三昧云云匡眞引探玄第四
T2345_.73.0697c19: 卷之二文。次引演義十四評斥云云演義意。
T2345_.73.0697c20: 謂初發心住。及發心功徳品所説是初住發
T2345_.73.0697c21: 心。今賢首品乃十信發心。今發心是開發義
T2345_.73.0697c22: 發起。後品發心。是發起義兼開發。寂曰。
T2345_.73.0697c23: 判雖一理。恐非祖意。匡眞所辨。亦
T2345_.73.0697c24: 穩當
T2345_.73.0697c25: 是故當作是説也 復古云云。以此文
T2345_.73.0697c26: 建立乘三一對辨中。所謂三乘定攝&MT10755;
T2345_.73.0697c27: &MT10755;教所説行位等。爲信解阿含門故。孔
T2345_.73.0697c28: 目四三十一紙云云。寂曰。同別一乘義門不
T2345_.73.0697c29: 故。所對三乘攝教有異。如上已辨。言信解
T2345_.73.0698a01: 阿含者。即指教門方便。前三乘教。雖
T2345_.73.0698a02: 各有智斷行位。而歸入説一乘大教海
T2345_.73.0698a03: 則都爲一乘方便故。非實智斷行位。而其
T2345_.73.0698a04: 功績倍勝妙故。似抑而却揚。似損而翻益。
T2345_.73.0698a05: 譬如戰國時諸侯僣稱王。聖王興起四海一
T2345_.73.0698a06: 統。則僞主降服去其僣稱。復其本位。而社
T2345_.73.0698a07: 稷不絶封疆不削。唯其名分改而勢威不
T2345_.73.0698a08: 也。三乘歸一。則三即爲一故。似奪而其
T2345_.73.0698a09: 實者。使三乘一一成勝妙。何以故。一由
T2345_.73.0698a10: 而顯。三由一而妙。三之與一竝是華嚴一乘
T2345_.73.0698a11: 大教海故。此旨甚深宜細思籌
T2345_.73.0698a12: 問前&MT10755;該六位故 探玄第四釋之。大
T2345_.73.0698a13: 旨同今。又七十九紙云。此中十信菩薩現成佛
T2345_.73.0698a14: 者。爲是暫時化現。爲是實成。答。三乘初教
T2345_.73.0698a15: 中。總無化現成佛。以不退故。若&MT10755;
T2345_.73.0698a16: 十信勝進分。上入十住位。則得不退位故。
T2345_.73.0698a17: 暫時化現成佛。如起信論説。若一乘圓教云
T2345_.73.0698a18:
T2345_.73.0698a19: 問義既不先作此説 義苑云云
T2345_.73.0698a20: 問既一位初後亦爾 要問答上云云。五位
T2345_.73.0698a21: 成佛有二。一則住行向地及究竟。二則孔目
T2345_.73.0698a22: 第四明五位成佛。一依勝身一生即得。從
T2345_.73.0698a23: 見聞位。後一生至離垢定後身。即成佛。乃至
T2345_.73.0698a24: 五依無念疾成佛云云。苑薪云云
T2345_.73.0698a25: 問若初即初耶 苑薪云云
T2345_.73.0698a26: 答實爾但不得初也 若夫圓教者。信&MT90041;
T2345_.73.0698a27: 退際位。即會法界已。一切諸法同一縁
T2345_.73.0698a28: 起大樹故。一即一切一切即一。得初則必得
T2345_.73.0698a29: 後。得後則必得初。圓融具徳無礙自在 
T2345_.73.0698b01: 問。初既得後。何須後位耶 答。圓教證
T2345_.73.0698b02: 入已去。六相圓融初後不相離故。六位全智
T2345_.73.0698b03: 照。非凡夫二乘及七地前菩薩之所
T2345_.73.0698b04: 也。勿妄揣度
T2345_.73.0698b05: 問若爾云相違也 苑薪云云。復古以
T2345_.73.0698b06: 能同所同辨。是依涼疏。非宗正旨。探玄第
T2345_.73.0698b07: 四孔目四云云
T2345_.73.0698b08: 問若是信但是行故 苑薪云云。孔目一云
T2345_.73.0698b09: 云。要問答上云。依三乘教實行修道。皆悉
T2345_.73.0698b10: 成佛。若對異機不成佛。若約正理成
T2345_.73.0698b11: 不成。依一乘教皆對前機。若須成佛。則數
T2345_.73.0698b12: 數成新新斷結。亦不學地成佛。若對
T2345_.73.0698b13: 成機。則常不成。由如大海於諸位中
T2345_.73.0698b14: &MT90041;。即楞伽經菩薩一闡提是也。若對異病
T2345_.73.0698b15: 。則無成不成。若對普賢機。則亦成亦不
T2345_.73.0698b16: 成此文奇矣
T2345_.73.0698b17: 問若爾應餘義準也 苑薪云云。位位成
T2345_.73.0698b18: 佛。即信行徳因中成佛。乃行佛非位佛。探玄
T2345_.73.0698b19: 四云。問。何故此中信位菩薩。得如是廣
T2345_.73.0698b20: 大功徳。答。此是普賢法界行位。但就信門
T2345_.73.0698b21: 中顯現寂曰。圓宗證入分甚深&MT10769;思。以
T2345_.73.0698b22: 三乘三賢十聖攝爲行徳。寄其行&MT90041;。顯
T2345_.73.0698b23: 成佛故。約行成位佛。證入已去六位。
T2345_.73.0698b24: 因陀羅行布即圓融。圓融即行布。唯智境界
T2345_.73.0698b25: 不可思議
T2345_.73.0698b26: 第四修行時分六十劫 分科可知。婆沙
T2345_.73.0698b27: 七倶舍論十八。明三分善。謂順福分。順解脱
T2345_.73.0698b28: 分。順決擇分。言聲聞三生者。倶舍二十三。
T2345_.73.0698b29: 順解脱分第一生。以順決擇分
T2345_.73.0698c01: 二生。以入聖第三生。正理論六十所判。
T2345_.73.0698c02: 此不同。可知。婆沙第七及百一等。唯云
T2345_.73.0698c03: 三生三生是何故。有此異説耳 問。
T2345_.73.0698c04: 三生六十劫。誰利誰鈍耶 答。匡眞出二説
T2345_.73.0698c05: 云云。寂曰。婆沙分明。以速爲鈍。以遲爲
T2345_.73.0698c06: 利。婆沙三十八及百七十八。以三生
T2345_.73.0698c07: 少道。以六十劫廣大道。名廣慧聲聞。以
T2345_.73.0698c08: 麟角百劫最利根。倶舍亦同。今章雖
T2345_.73.0698c09: 分明判之。準下問答。與婆沙同。如金剛仙
T2345_.73.0698c10: 論入楞伽疏等。意趣不同。以苦至誠進
T2345_.73.0698c11: 修不退速得果證利。以苦緩慢。修
T2345_.73.0698c12: 倦怠。久不果爲鈍。雖此有理。恐非
T2345_.73.0698c13: 。何者一利鈍言相翻指配。則文義混淆。使
T2345_.73.0698c14: 人泣岐。豈非濫耶。宜婆沙定量
T2345_.73.0698c15: 矣。折薪云云。匡眞彈斥。寂曰。彈當矣
T2345_.73.0698c16: 中根者謂獨三僧祇劫 折復引折玄。辨
T2345_.73.0698c17: 獨覺四生云云。寂曰。折玄所辨。是胸臆説。
T2345_.73.0698c18: 是正理。獨覺四生是相宗所判。相宗許
T2345_.73.0698c19: 聲聞證果後轉向獨覺故。作四生説。聲聞
T2345_.73.0698c20: 三生入聖者逕時極少。經一生獨覺果
T2345_.73.0698c21: 故。云極速四生。意趣顯然。婆沙之中。無
T2345_.73.0698c22: 覺四生之説。倶舍光寶二疏。錯於婆沙倶舍
T2345_.73.0698c23: 釋義中。擧獨覺四生。自爾已降。人多不察。
T2345_.73.0698c24: 輒謂婆沙倶舍中。有獨覺四生之説。豈非
T2345_.73.0698c25: 耶。匡眞引舊婆沙六十四倶舍二十三云云
T2345_.73.0698c26: 二論。全無此文。蓋斯勦説耳。瑜伽倫&T047368;
T2345_.73.0698c27: 八上。明獨覺四生。乃出二説。竝未穩當
T2345_.73.0698c28: 獨覺辨。不于斯焉。上根者明
T2345_.73.0698c29: 。匡眞彈復古。寂曰。此彈當矣
T2345_.73.0699a01: 此中劫數三僧祇也 苑薪云云。婆沙百七
T2345_.73.0699a02: 十七有七説。以火災劫八十増減如是
T2345_.73.0699a03: 。今言水火等劫。亦取八十増減。非
T2345_.73.0699a04: 十四轉等。孔目四云云
T2345_.73.0699a05: 問何故下是故多也 利鈍辨。與婆沙
T2345_.73.0699a06:
T2345_.73.0699a07: 又依婆沙成正覺時 四階成佛。如大乘
T2345_.73.0699a08: 義章第十辨。匡眞引婆沙百七十八及法礪
T2345_.73.0699a09: 律疏云云。有當有不當。非今所要。略而不
T2345_.73.0699a10:
T2345_.73.0699a11: 生身者但餘如彼説 倶舍第十八・孔目
T2345_.73.0699a12: 四・探玄第六第八云云。匡眞辨伽耶城
T2345_.73.0699a13: 云。寂曰。迦毘羅與舍婆別。迦毘羅衞。此云
T2345_.73.0699a14: 能仁住處。是佛生處也。舍婆提。正云室羅筏
T2345_.73.0699a15: 悉底。舊云舍衞。此與迦毘羅相隣。或處云
T2345_.73.0699a16: 佛生舍婆提。古人以相隣會釋。應思。今章
T2345_.73.0699a17: 伽耶。是依古説耳。非是寫誤。匡眞出
T2345_.73.0699a18: 。此辨甚非。可知。伽耶者山名。即靈鷲山
T2345_.73.0699a19: 也。斯山有城。名曰伽耶。此非佛生處。舊來
T2345_.73.0699a20: 佛生伽耶之説。蓋乃譯場之差。展轉相
T2345_.73.0699a21: 傳乎。不強會
T2345_.73.0699a22: 若依始教三阿僧祇 苑薪云云。言阿僧
T2345_.73.0699a23: 者。此翻無數。晋經第三十。説阿僧祇品
T2345_.73.0699a24: 探玄十五・演義鈔四十五初釋之。三阿僧祇。
T2345_.73.0699a25: 瑜伽倫&T047368;十二上・演義第八等相。匡眞出
T2345_.73.0699a26: 圖。智論第四八紙第五二紙所説。然第五所説。
T2345_.73.0699a27: 是論僧祇劫。且以此二文&MT10755;二教
T2345_.73.0699a28: 全是鈔主臆斷。何足依用。次出婆沙三説
T2345_.73.0699a29: 初二説不論文。可知。第三説同雜集。亦
T2345_.73.0699b01: 允當
T2345_.73.0699b02: 仍此教中三菩提心 苑薪云云。此説與
T2345_.73.0699b03: 婆沙少異。以百劫修相好。攝於第三劫中
T2345_.73.0699b04: 等。如匡眞辨
T2345_.73.0699b05: 又依本業實修也 折薪復古云云。匡
T2345_.73.0699b06: 眞夾注。引&T047368;十二上云云
T2345_.73.0699b07: 又由以一即成佛也 苑薪云云
T2345_.73.0699b08: 問三無數作是説也 寂曰。此依優婆塞
T2345_.73.0699b09: 戒經及智論等意。就化身成佛相。若依
T2345_.73.0699b10: 瑜伽唯識等説。三無數大劫。積集六波羅蜜
T2345_.73.0699b11: 福慧萬行。八地已上。定受變易身。第十地&MT90041;
T2345_.73.0699b12: 摩醯首羅智處。永斷一切麁重。頓證
T2345_.73.0699b13: &MT90041;轉依。得四智四涅槃。成四身四土。非
T2345_.73.0699b14: 化身而説成佛也。然是説當直進教。隣
T2345_.73.0699b15: &MT10755;故。今據智論等囘心教分齊。就
T2345_.73.0699b16: 而明成佛相耳。今章明始教中。多引
T2345_.73.0699b17: 伽等證明。而今此一章。全不彼説。是乃
T2345_.73.0699b18: 始教有囘心直進二門故。教判不必一
T2345_.73.0699b19: 。亦示教判據義分別如來悉檀不思議之
T2345_.73.0699b20: 教迹。不執於一途之微旨。學者可察」
T2345_.73.0699b21: 若依&MT10755;化儀説故 折薪云云。匡眞評
T2345_.73.0699b22: 駁。寂曰。以數多少&MT10755;。恐非章意。前
T2345_.73.0699b23: 始教中。引華嚴阿僧祇品明。何必以
T2345_.73.0699b24: 多少。判&MT10755;分齊也。應
T2345_.73.0699b25: 又此教中分別故也 言實修行者。復古
T2345_.73.0699b26: 匡眞云云。寂曰。此釋不允。今唯對上示現
T2345_.73.0699b27: 實修行耳。匡眞引要問答上云云。集成
T2345_.73.0699b28: 演義八十之文。遮台家以帶別覆本。抑
T2345_.73.0699b29: 華嚴之非。此辨如上已述。竺道生云。其色
T2345_.73.0699c01: 身佛應現而有。無實形。既形不實。然則
T2345_.73.0699c02: 萬形同致。古今爲一。古亦今也。今亦古也。
T2345_.73.0699c03: 時不有。無處不在。若有時不有。有
T2345_.73.0699c04: 在者。於衆生然耳。佛不爾也。是以極談
T2345_.73.0699c05: 長壽。云伽耶是也。伽耶是者。非復伽耶。伽
T2345_.73.0699c06: 耶既非彼長何獨是乎。長短斯亡。長短恒存
T2345_.73.0699c07: 演義匡眞所引
寫誤剩缺可知
清涼所云雖於台家宗
T2345_.73.0699c08: 。而於敵台末師貶抑華嚴。則頗有
T2345_.73.0699c09: 道理。匡眞呵曰笑柄者何耶。四分疏&T047368;
T2345_.73.0699c10: 云。亦有道理。天台已前地人等。尊尚華嚴
T2345_.73.0699c11: 法華不了者多矣。天台宗於法華。對
T2345_.73.0699c12: 前四時。以法華無上醍醐。其對辨於華
T2345_.73.0699c13: 之文。多似敵前揚華嚴法華
T2345_.73.0699c14: 。賢首宗於華嚴。製述章疏。以法華
T2345_.73.0699c15: &T047368;。由智回向同教一乘。是亦應
T2345_.73.0699c16: 對於台判之意也。眞言法華&MT10755;
T2345_.73.0699c17:
T2345_.73.0699c18: 亦云無百無別修也 匡眞引要問答
T2345_.73.0699c19:
T2345_.73.0699c20: 二不定三天王經説 演義第八云云。其鈔
T2345_.73.0699c21: 文釋華嚴世界品故。引勝天王寶雲二經
T2345_.73.0699c22: 一乘義。今以勝天王。證&MT10755;教義。義門別
T2345_.73.0699c23: 故耳。探玄第三引瑜伽三乘。次引寶雲
T2345_.73.0699c24: 云。此是約會三歸一説云云。瑜伽四十
T2345_.73.0699c25: 八説三無數劫云。若約日月劫。應無量
T2345_.73.0699c26: 無數。若約大劫。則實唯三無數。此與寶雲
T2345_.73.0699c27: 大別。可知。起信論中。亦以三僧祇定量
T2345_.73.0699c28: 云云。其於&MT10755;義不一準。可知。如是道
T2345_.73.0699c29: 理。乃諸佛如來之境界。非因智之所測。只
T2345_.73.0700a01: 至教量別大旨矣。匡眞破復古
T2345_.73.0700a02: 云。寂曰。復古引演義。而不別彼約一乘
T2345_.73.0700a03: 今約&MT10755;之異者不允。樹形等言。於一家
T2345_.73.0700a04: 則似妨。而直就經文。則非敢責
T2345_.73.0700a05: 焉。匡眞拘拘教格。動咎他釋。偏局哉
T2345_.73.0700a06: 二據佛徳非但三也 探玄第三演義第八。
T2345_.73.0700a07: 前已述。探玄擧寶雲。云會三歸一。今引
T2345_.73.0700a08: 寶雲以證&MT10755;。同教一乘。與&MT10755;教相無
T2345_.73.0700a09: 別。可以此知。匡眞謂&MT10755;教與同教一乘
T2345_.73.0700a10: 天淵。強設會釋
T2345_.73.0700a11: 問。何故前作此説也 苑薪復集云云。寂
T2345_.73.0700a12: 曰。折薪以&MT10755;三乘云云者。不及也。
T2345_.73.0700a13: 集成直爲同教一乘者大過也。&MT10755;教與同教
T2345_.73.0700a14: 一乘。會三歸一教全是一。但由智回向
T2345_.73.0700a15: 別。&MT10755;教乃別機所感。同教一乘乃普賢所
T2345_.73.0700a16: 知。智融法界其異可知。復古云二教同總
T2345_.73.0700a17: 勸三機等者不允。始教非會三歸一教。何
T2345_.73.0700a18: 一混
T2345_.73.0700a19: 若依頓教餘可準思 義苑復古云云
T2345_.73.0700a20: 若依圓教餘義準之 玄談第五演義第八
T2345_.73.0700a21: 廣釋。旨歸云云。義苑復古云云
T2345_.73.0700a22: 第五修行依身者 此明所依身。所依身不
T2345_.73.0700a23: 分段變易二身。唯識論第八・疏八末・瑜
T2345_.73.0700a24: 伽倫&T047368; 十九上・勝鬘寶窟中末・大乘義章第
T2345_.73.0700a25: 八本等廣解云云
T2345_.73.0700a26: 若依小乘是實非化 影章八本云云。孔目
T2345_.73.0700a27: 三云。約生死。最後分段身上即成其佛
T2345_.73.0700a28: 若始教中化非實也 般若及智論等。明
T2345_.73.0700a29: 分段身成佛者是也。折薪擧下寄對門。引
T2345_.73.0700b01: 對法云云匡眞評斥。寂曰。此評當矣。雜集
T2345_.73.0700b02: 論旨。非分段成佛。雖煩惱障盡位成
T2345_.73.0700b03: 。是約惑種子。八地已上煩惱永不現行
T2345_.73.0700b04: 必受變易身故。復古引孔目三云云匡眞
T2345_.73.0700b05: 要問答上。寂曰。此要問答未詳。小乘教
T2345_.73.0700b06: 中。有十地言。未典據。可
T2345_.73.0700b07: 若直進中上有變易 折薪云。此中二義。
T2345_.73.0700b08: 初一是相宗正義。今約實位説。二是吾
T2345_.73.0700b09: 祖自意。以相宗不分段金剛故云云。
T2345_.73.0700b10: 寂曰。第二説。非是祖師自意。諸經論説
T2345_.73.0700b11: &MT10755;教分齊中。往往有分段至金剛之説。如
T2345_.73.0700b12: 十住斷結經。雖是直進教不一準故。以
T2345_.73.0700b13: 二義而辨之。何敢用私意。應思。匡眞彈
T2345_.73.0700b14: 云云
T2345_.73.0700b15: 二就實報是此義也 復古云云。折薪問答
T2345_.73.0700b16: 意。謂是受變易耶。不變易耶。若不
T2345_.73.0700b17: 則與回心教何別耶。若受則不知。何時
T2345_.73.0700b18: 受耶。答。有二意。一説受變易。本業經云云。
T2345_.73.0700b19: 金剛已後應變易。第二説不變易。而
T2345_.73.0700b20: 以異回心教者。彼約化身。此約實報。寂
T2345_.73.0700b21: 曰。前義則雖經。其實則義推耳。十住斷
T2345_.73.0700b22: 結經第十三云云。中陰經出於景帙。匡眞問
T2345_.73.0700b23: 答云云。次引孔目三
T2345_.73.0700b24: 問。八地已留彼種子 問中匡眞引唯識
T2345_.73.0700b25: &T047368;八末云云。彼明四句分別。八地已上乃
T2345_.73.0700b26: 唯變易。非分段之句所攝故引證。答中種現
T2345_.73.0700b27: 潤生。苑薪復古云云。瑜伽五十九。略纂第十
T2345_.73.0700b28: 五。倫&T047368;一上十七上。對法第五。唯識述&T047368;
T2345_.73.0700b29: 本。樞要下末。了義燈五末等云云廣明
T2345_.73.0700c01: 潤生
T2345_.73.0700c02: [IMAGE]
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T2345_.73.0700c09: 樞要有五番問答。匡眞出第三問答。寂曰。
T2345_.73.0700c10: 瑜伽五十九。説見諦迹唯潤。智論第一云。諸
T2345_.73.0700c11: 衆生將命&MT10755;時。我愛現行初二果。我愛現行
T2345_.73.0700c12: 智力制故不著。對法第五。擧凡夫自體愛
T2345_.73.0700c13: 故生已云。未離欲聖亦爾。乃至其中能起
T2345_.73.0700c14: 愛現行。然能了別以對治力之所攝伏。已離
T2345_.73.0700c15: 欲聖者。對治力強故。雖永斷。然此愛不
T2345_.73.0700c16: 復現行。彼由隨眠勢力。令生相續異説
T2345_.73.0700c17: 是。要集依瑜伽判。慈恩據對法及智論
T2345_.73.0700c18: 等意。西明云。三藏解云。瑜伽約中有。對
T2345_.73.0700c19: 法約生有。寂曰。此會不順對法文旨。景
T2345_.73.0700c20: 云。潤生有二。一將命終是倶生有覆心。二中
T2345_.73.0700c21: 有未心上三品。乃不善中下品乃有覆心 
T2345_.73.0700c22: 問。潤生愛乃當生繋。何云種潤耶 答。依
T2345_.73.0700c23: 唯識述記七本意。謂當生地繋惑。爲道力
T2345_.73.0700c24: 制故。不起。而有生地惑氣分相潤。是
T2345_.73.0700c25: 種潤。結生相續異説頗多。不縷述
T2345_.73.0700c26: 解云聖非此云何然 相宗所立。則八地已
T2345_.73.0700c27: 上。定捨分段身。受變易身。又有一類智増
T2345_.73.0700c28: 上者。初地已上受變易身。今遮彼説故作
T2345_.73.0700c29: 斯解。然此辨甚有深旨。若其二空教。乃謂
T2345_.73.0701a01: 分段身至於金剛。是界内教故。若其如來藏
T2345_.73.0701a02: 教。乃謂地上受變易。是界外教故。教限已殊
T2345_.73.0701a03: 故。其所談亦異。如是而相宗所立。正當
T2345_.73.0701a04: 始向終之際故。今抑之令于二空教之
T2345_.73.0701a05: 當分。應
T2345_.73.0701a06: 若約回向通諸位也 義苑云云。折薪云
T2345_.73.0701a07: 云。寂曰。薪解不允。相宗乃許有學受變易
T2345_.73.0701a08: 故。勝鬘楞伽第四無上依經上佛性論第二
T2345_.73.0701a09: 等。竝言無學受變易。不有學。大乘義章。
T2345_.73.0701a10: 亦不有學受變易。但瑜伽論佛地論。説
T2345_.73.0701a11: 初果已上皆受變易。雖然無學回心。通
T2345_.73.0701a12: 地前地上。受變易身。有學回心必入地位
T2345_.73.0701a13: 方受變易。由是觀之。有學受變易者。似
T2345_.73.0701a14: 於直進智増菩薩。然則諸經論説義不相違
T2345_.73.0701a15: 述記八末樞要下末云云
T2345_.73.0701a16: 二生死 散  十二縁生   三界
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T2345_.73.0701a24: 問。若爾何故作是説 此叙相宗意&MT10769;。答
T2345_.73.0701a25: 意可知。匡眞云云
T2345_.73.0701a26: 然此寄對小乘教説 苑薪云云
T2345_.73.0701a27: 二亦於佛以分大小 雜集十四云云。苑云
T2345_.73.0701a28:
T2345_.73.0701a29: 三第十地二乘教説 四依品云云。匡眞云
T2345_.73.0701b01:
T2345_.73.0701b02: 四七地已還變易身 苑云云。今此一門。
T2345_.73.0701b03: 正當相宗所立。今章判爲寄對旨趣。如
T2345_.73.0701b04: 已辨
T2345_.73.0701b05: 五初二三一乘法故 義苑云云。復古所
T2345_.73.0701b06: 釋不允。如匡眞辨
T2345_.73.0701b07: 六世間二分相而説 義苑云云
T2345_.73.0701b08: 七於初地證分齊説 苑云云。匡眞引
T2345_.73.0701b09: 論第二。出於八過云云
T2345_.73.0701b10: 八地前三退不退説 苑薪解釋云云。苑意
T2345_.73.0701b11: 以爲。起信約不退超過。仁王約退位説。
T2345_.73.0701b12: 薪意以謂。準涼疏意。仁王十心即指住位
T2345_.73.0701b13: 經論同於不退際二乘。寂曰。按章文
T2345_.73.0701b14: 。折薪得
T2345_.73.0701b15: 九信&MT90041;約一乘説 義苑云云
T2345_.73.0701b16: 十初在凡及三乘説 此説出於智論七十
T2345_.73.0701b17: 八及成實論第七&MT10755;。演義鈔十四下云云
T2345_.73.0701b18: 由有如是準此而知 結寄對門。苑云云
T2345_.73.0701b19: 若依&MT10755;斷惑中説 義苑云云。寂曰。苑
T2345_.73.0701b20: 釋不允。&MT10755;教之中。雖分別倶生見修
T2345_.73.0701b21: 等名而分麁細。於正使習氣。亦別麁細。豈
T2345_.73.0701b22: 麁細乎。匡眞所出舊説二義。亦不
T2345_.73.0701b23: 允當。下下章判。至下當辨。影章十五
T2345_.73.0701b24: 云云
T2345_.73.0701b25: 問。若於地自在同生 義苑云云
T2345_.73.0701b26: 問如説八有増減耶 慈恩家談智増悲
T2345_.73.0701b27: 。如唯識述&T047368;七本明。彼於始教分齊
T2345_.73.0701b28: 之。不怪矣。今則約&MT10755;教菩薩根性熟利
T2345_.73.0701b29: 悲智雙行。不相離而説之。彼此不相妨
T2345_.73.0701c01:
T2345_.73.0701c02: 若言彼智亦如下指 苑薪云云
T2345_.73.0701c03: 若依頓教室利分説 苑薪云云
T2345_.73.0701c04: 若依圓教因位故也 孔目第三云。變易生
T2345_.73.0701c05: 死本教興意。爲佛法漸漸深遠。將變易
T2345_.73.0701c06: 。在分段後。顯&MT10755;教漸漸深遠。據理論
T2345_.73.0701c07: 之。變易只是分段細相。所以知之。中陰元
T2345_.73.0701c08: 立爲分段身。求生方便故立中陰。如十住
T2345_.73.0701c09: 經説。中陰之身。乃至菩提涅槃。亦有中陰
T2345_.73.0701c10: 但微細漸深。唯佛境界云云。匡眞詰密徒。又
T2345_.73.0701c11: 有人言評斥。寂曰。兩評不當。有人所云。
T2345_.73.0701c12: 今宗所立而不全同。於大道理
T2345_.73.0701c13: 成立。何言三小膠習乎。孔目第二三界章中
T2345_.73.0701c14: 云云
T2345_.73.0701c15: 問。何故此餘準思之 義苑復古云云。寂
T2345_.73.0701c16: 曰。圓教取三乘教三賢十聖。爲解行分故。
T2345_.73.0701c17: 解行位中。不變易身。但準教格。不
T2345_.73.0701c18: 變易之名耳。匡眞極力。稱讃圓教者善
T2345_.73.0701c19: 矣。輒引普莊嚴童子善財童子。擬同今時凡
T2345_.73.0701c20: 愚學解圓教。則謬之甚矣。可
T2345_.73.0701c21: 第六斷惑分齊者 匡眞引義苑云云
T2345_.73.0701c22: 若依小乘如餘別説 宋本寫脱一句。折薪
T2345_.73.0701c23: 以爲。寫脱一段。復古云云。寂曰。折薪知
T2345_.73.0701c24: 寫脱者善矣。不唯脱一句故。勞多工
T2345_.73.0701c25: 耳。復古甚非。匡眞擧四所以云云。可
T2345_.73.0701c26: 鑿説矣
T2345_.73.0701c27: 若依三乘煩惱所知 分科可知。明始教
T2345_.73.0701c28: 中。苑薪云云。寂曰。折薪所云甚非。言&MT10755;
T2345_.73.0701c29: 二乘斷惑者。不許愚法二乘斷惑也。
T2345_.73.0702a01: 一切。下章明&MT10755;中。有亦可之釋。按
T2345_.73.0702a02: &MT10755;教自宗。雖淳熟高勝二乘。能斷諸惑
T2345_.73.0702a03: 此教二乘聖智通宏内證與菩薩同故。不
T2345_.73.0702a04: 二乘斷惑耳。復古所釋亦不允當。始教
T2345_.73.0702a05: 回心二乘斷惑行位。與小乘別。何言
T2345_.73.0702a06: 也。次問答中。其知&MT10755;教有自教二乘
T2345_.73.0702a07: 善矣。其言教深細言其不斷等者非也」
T2345_.73.0702a08: 先辨二乘分別六通二 分科可知。如
T2345_.73.0702a09: 眞釋
T2345_.73.0702a10: 末那唯四是故唯四 明末那煩惱唯倶生
T2345_.73.0702a11: 。末那所縁。唯識諸論師解釋不同
T2345_.73.0702a12: 縁   識體   爲我
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T2345_.73.0702a19: 今章云我。云非第六引等語意。依
T2345_.73.0702a20: 法師知。藉三因者。唯識六云。疑後三
T2345_.73.0702a21: 見唯分別起。要由惡友或邪教力自審思
T2345_.73.0702a22: 云。非第六所引等者。匡眞擧開導依辨。蓋
T2345_.73.0702a23: 乃證第六所引之意耳。是不允當。今言
T2345_.73.0702a24: 第六所引者。是乃明五識有分別起惑
T2345_.73.0702a25: 是由同時倶起意識分別起惑所引之義。非
T2345_.73.0702a26: 開導依
T2345_.73.0702a27: 其第八識&T047368; 性故 匡眞引唯識云云」
T2345_.73.0702a28: 此分別倶&T047368;性故 唯識論第六云云
T2345_.73.0702a29: 其分別起二十八也 唯識第六論及疏廣
T2345_.73.0702b01:
T2345_.73.0702b02: 問。何故前切境故也 匡眞出二圖。後圖
T2345_.73.0702b03: 頗有紕繆。如四教儀集註考辨
T2345_.73.0702b04: 第二斷得其三人 凡位於惑伏不伏。
T2345_.73.0702b05: 三類有異故。入見道位。得果不同。可知」
T2345_.73.0702b06: 一若從具預流果 義苑復古云云。入
T2345_.73.0702b07: 見道義。唯識論第九廣説。今以圖辨
T2345_.73.0702b08: 見道   一心師  頓悟頓證
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T2345_.73.0702b14: 寂曰。雜集十六所説見道乃隨順理門。瑜伽
T2345_.73.0702b15: 五十八・五十九・顯揚十七初・對法第九初・唯
T2345_.73.0702b16: 識第九等所説。是眞實理門。今章依眞實理
T2345_.73.0702b17: 。而註家竝約十六心等釋者。恐不
T2345_.73.0702b18: 章旨焉。可知。瑜伽倫&T047368;十六。明眞相見道
T2345_.73.0702b19: 云云。具如唯識論疏明
T2345_.73.0702b20: 二若倍離得彼果也 婆沙宗説六行世道
T2345_.73.0702b21: 五部合斷。若依始教。世道唯伏惑耳。不
T2345_.73.0702b22: 惑。唯伏修惑。不見。修惑之中。唯
T2345_.73.0702b23: 麁惑細。倶生身邊見兩解。如
T2345_.73.0702b24: 眞引 問。若爾者。倍離欲全離欲之人見惑
T2345_.73.0702b25: 一向不伏。修惑亦不細。何以入見道時。
T2345_.73.0702b26: 越證二果三果耶 答。界地繋縛。由迷事
T2345_.73.0702b27: 麁惑。如欲界地繋婬食爲主。若見惑等迷
T2345_.73.0702b28: 理諸惑。雖有時分別界地等。其實則混然
T2345_.73.0702b29: 分。何以故。唯是不諦理之一法故。是
T2345_.73.0702c01: 故前以世道迷事麁惑者。入見道則迷
T2345_.73.0702c02: 理惑品任運除滅。不超得二果三果。此
T2345_.73.0702c03: 義甚深。宜細思忖
T2345_.73.0702c04: 三若己離得不還果 義苑云云。不穩。如
T2345_.73.0702c05: 匡眞難焉。復古云云。倶盡之語不
T2345_.73.0702c06: 如瑜伽説證三果故 引瑜伽二十八證。
T2345_.73.0702c07: 折薪云云
T2345_.73.0702c08: 斷倶生者阿羅漢果 苑薪云云。寂曰。今
T2345_.73.0702c09: 乃明具縛者入見道初果已。漸次斷
T2345_.73.0702c10: 界惑後三果。折薪約經生聖辨者甚
T2345_.73.0702c11: 允。經生聖者。諸惑任運斷。不彼明
T2345_.73.0702c12: 斷惑進修之義門也。雜集十三云云
T2345_.73.0702c13: 二頓出離云漸除也 此是大超即超中二
T2345_.73.0702c14: 果之人也。苑薪云云。寂曰。折薪例涼疏所
T2345_.73.0702c15: 出圓位者。引例不佳。匡眞擧賢聖章。有
T2345_.73.0702c16: 二果隨超一耶不之辨云云。次有前三
T2345_.73.0702c17: 耶不之辨。答釋造語不穩。應他宗
T2345_.73.0702c18: 則有大大超也。摩訶止觀六之一出四類
T2345_.73.0702c19: 謂本斷超小超大超大大超大大超者。超
T2345_.73.0702c20: 三果
T2345_.73.0702c21: 若爾何故如彼説 義苑云云。寂曰。固守
T2345_.73.0702c22: 漸次之言不允。彼根劣故。不頓斷而已。
T2345_.73.0702c23: 守漸次也。復古釋中間禪云云。寂曰。
T2345_.73.0702c24: 大非。如匡眞咎
T2345_.73.0702c25: 其末那煩次而斷也 苑薪云云。瑜倫&T047368;
T2345_.73.0702c26: 七下云云。匡眞引唯識五云云。述&T047368;及斷障
T2345_.73.0702c27: 義林出二義。一義則末那惑。九地各有
T2345_.73.0702c28: 。細分則八十一品。而其勢力。與第六識相
T2345_.73.0702c29: 應非想第九品齊等故。與彼惑一時頓斷。
T2345_.73.0703a01: 一義則此惑。唯一與非要第九品同。而自類
T2345_.73.0703a02: 九品云云。基師以前義正。寂曰。準
T2345_.73.0703a03: 瑜伽六十三及唯識第五等。依相宗意。前解
T2345_.73.0703a04: 正。若據通方。則後義頗有道理。何以故。
T2345_.73.0703a05: 末那細惑内縁微細不可知轉故。不
T2345_.73.0703a06: 六識惑界地條然也。應
T2345_.73.0703a07: 問。何故前斷煩惱障 苑云云。匡眞引
T2345_.73.0703a08: 章十七云云。夾注擧復古彈斥。寂曰。此彈
T2345_.73.0703a09: 當矣
T2345_.73.0703a10: 其所知障非擇滅也 義苑云云。寂曰。不
T2345_.73.0703a11: 穩。折薪復古云云。匡眞評斥。寂曰。二疏無
T2345_.73.0703a12: 過。匡眞妄彈。趣寂二乘入無餘位心智滅故。
T2345_.73.0703a13: 其所知障亦隨斷滅。是非擇滅也。不利根
T2345_.73.0703a14: 聖分滅定障。復古所揀。全無過失。匡眞自
T2345_.73.0703a15: 解甚不理。始教所談。趣寂二乘入無餘
T2345_.73.0703a16: 。一眞圓寂歸無爲滅。有何所依於種
T2345_.73.0703a17: 也。匡眞引唯識云云。一一不
T2345_.73.0703a18: 其餘一切心得解脱 義苑云云。匡眞評
T2345_.73.0703a19: 斥。寂曰。義苑云智慧者。甚通漫也。雖
T2345_.73.0703a20: 自乘出離智慧。而非全不智慧
T2345_.73.0703a21: 故。匡眞所評亦非純美。可知。解脱障出
T2345_.73.0703a22: 婆沙百五十三。瑜伽二十六云云。六十四説
T2345_.73.0703a23: 十二障云云。倫&T047368;十七下云云
T2345_.73.0703a24: 故當知此種子故 義苑云云。寂曰。苑
T2345_.73.0703a25: 釋不允。經部應分通大乘之義。何得
T2345_.73.0703a26: 即屬大乘也。今以婆沙宗名爲小乘。定
T2345_.73.0703a27: 教限異部。是由異部中間有分通大
T2345_.73.0703a28: 乘之義分齊&MT10769;定。然言愚法一向不
T2345_.73.0703a29: 知障者。是約教限而奪之耳。其實則彼
T2345_.73.0703b01: 亦談利根聲聞。斷定障解脱障。雖不染
T2345_.73.0703b02: 汚無知。體是所知障也。婆沙百四十一初。出
T2345_.73.0703b03: 煩惱障所知障名。今但依教門施設。名義倶
T2345_.73.0703b04: 奪。言彼全不所知障也。匡眞引倶舍及
T2345_.73.0703b05: 密嚴疏。叙有部計。次引義林。明大乘斷
T2345_.73.0703b06: 。雖其所引非今的證。於義無
T2345_.73.0703b07: 直進菩薩界分品 苑云云。復古引
T2345_.73.0703b08: 云云。匡眞引唯識九云云。次擧復古
T2345_.73.0703b09: 之。寂曰。此彈當矣
T2345_.73.0703b10: 但於二障頓斷彼種 義苑云。資糧位中。
T2345_.73.0703b11: 二障現行。加行位中伏二種隨眠。寂曰。
T2345_.73.0703b12: 此釋不允。伏乃伏種子力。不現行之義。
T2345_.73.0703b13: 何分二伏。伏言多於現行之。斷障義林
T2345_.73.0703b14: 云。若伏斷者。折種子力。令現。名
T2345_.73.0703b15: 現行。又唯識資糧位偈云。於二取隨眠猶未
T2345_.73.0703b16: 能伏滅。長行云。住此資糧位中。二麁現行。
T2345_.73.0703b17: 伏者。而於細者及二隨眠。止觀力微。
T2345_.73.0703b18: 伏滅伏乃伏現行
滅是滅種子
次又明加行位云。此
T2345_.73.0703b19: 加行位未相縛。於麁重縛亦未斷。但
T2345_.73.0703b20: 能伏分別二取。違見道故。於倶生者及二
T2345_.73.0703b21: 取隨眠。有漏觀心有所得故。有分別故。未
T2345_.73.0703b22: 伏除。全未苑釋胸斷。可察。匡眞引
T2345_.73.0703b23: 唯識疏云云
T2345_.73.0703b24: 其倶生中大菩提故 瑜伽論四十九初・唯
T2345_.73.0703b25: 識論第十云云。探玄第七。廣明留惑助道
T2345_.73.0703b26:
T2345_.73.0703b27: 是故攝論至金剛位 梁攝論四十七云云」
T2345_.73.0703b28: 其所知障倶至佛地 匡眞問答云云。等覺
T2345_.73.0703b29: 智斷妙覺智斷。舊來諍論。莊嚴云等覺智斷
T2345_.73.0703c01: 開善立妙覺智斷。佛性論四地持論及大乘
T2345_.73.0703c02: 義章。天台淨名玄嘉祥等。竝以等覺斷
T2345_.73.0703c03: 正。其立妙覺斷者。以勝鬘經云佛菩提智
T2345_.73.0703c04: 能斷。智論九十四云佛以一念相應慧。斷
T2345_.73.0703c05: 一切煩惱習等之文明之。唯識十云。金
T2345_.73.0703c06: 剛喩定現在前時。永斷本來一切麁重。頓得
T2345_.73.0703c07: 佛果圓滿轉依。又云。有義所餘有漏及劣無
T2345_.73.0703c08: 漏金剛喩定現在前時。皆已棄捨。有義金剛
T2345_.73.0703c09: 彼。與無間道相違故。乃至解脱
T2345_.73.0703c10: 道時。方棄捨之探玄第十四釋第十地
T2345_.73.0703c11: 唯識云。此地於法雖自在。而有
T2345_.73.0703c12: 。未最極。謂有倶生微細所知障。及有
T2345_.73.0703c13: 任運煩惱種。金剛喩定現在前時。彼皆頓斷
T2345_.73.0703c14: 如來地。由是佛地説彼麁重云云。二
T2345_.73.0703c15: 智所斷交際&MT10769;知。豈容言慮而定説耶。
T2345_.73.0703c16: 若就智之善巧。則兩説各有道理。但偏
T2345_.73.0703c17: 取則失而已
T2345_.73.0703c18: 故對法論及如來故 雜集十四云云
T2345_.73.0703c19: 其末那倶佛地盡也 復古云云。匡眞評斥
T2345_.73.0703c20: 云云。寂曰。今文依護法意。密嚴疏中。依
T2345_.73.0703c21: 慧意。護法所立順於始教。安慧所立隣&MT10755;
T2345_.73.0703c22: 故耳。然匡眞此文。唯以所知障辨者不
T2345_.73.0703c23: 允。今科是乃明直進菩薩中。上既明六識
T2345_.73.0703c24: 分別倶生。倶生之中。辨煩惱所知已。今正
T2345_.73.0703c25: 末那。此亦應煩惱所知。分科可
T2345_.73.0703c26: 問。其二障智得自在 分科可知。今文乃
T2345_.73.0703c27: 第六識相應惑。義苑云云。梁論四十七云
T2345_.73.0703c28:
T2345_.73.0703c29: 其第七煩有間故 匡眞云云。引探玄十四
T2345_.73.0704a01: 云云。導本間出安慧義。不章旨知」
T2345_.73.0704a02: 其所知障別斷故 苑薪依宋本釋云云。
T2345_.73.0704a03: 今依義林章意
T2345_.73.0704a04: 二障   現行   漸伏        資糧位
T2345_.73.0704a05: [IMAGE]
T2345_.73.0704a06: [IMAGE]
T2345_.73.0704a07: [IMAGE]
T2345_.73.0704a08: [IMAGE]
T2345_.73.0704a09: [IMAGE]
T2345_.73.0704a10: [IMAGE]
T2345_.73.0704a11: [IMAGE]
T2345_.73.0704a12: [IMAGE]
T2345_.73.0704a13: [IMAGE]
T2345_.73.0704a14: [IMAGE]
T2345_.73.0704a15: [IMAGE]
T2345_.73.0704a16: 苑薪所釋。順總説及第六相應所知障。雖
T2345_.73.0704a17: 釋未詳。大旨不違。匡眞設自解。甚不
T2345_.73.0704a18: 知。熟按二本。宋本應正。第六識相應所
T2345_.73.0704a19: 知障。地地別斷。前地出心。乃斷後地
T2345_.73.0704a20: 知障故。應思。其不別説第七識相應金剛
T2345_.73.0704a21: 心斷。其旨易知。故略而不擧乎。匡眞引
T2345_.73.0704a22: 障義林。文義明暢。可細披尋
T2345_.73.0704a23: 問若爾何漏心等耶 前來明所知障。其第
T2345_.73.0704a24: 六識相應者。地地別斷。其第七識相應者。乃
T2345_.73.0704a25: 金剛。八地已上。尚有所知障。何言八地
T2345_.73.0704a26: 已上唯無漏。故起此問也。苑云云不穩。匡
T2345_.73.0704a27: 眞爲三段問云云。甚鑿説矣
T2345_.73.0704a28: 答若約第餘義可知 苑云云。匡眞評破。
T2345_.73.0704a29: 寂曰此破當矣。今文正約現行。第六識相應
T2345_.73.0704b01: 所知障。七地伏盡。以八地上恒入無漏觀
T2345_.73.0704b02: 故。義林云八地伏盡。可知。匡眞云豈通後
T2345_.73.0704b03: 。造語不佳。又次云。若依相宗。乃至或約
T2345_.73.0704b04: 今家。亦通十地故。意方起。寂曰。此釋恐非
T2345_.73.0704b05: 章旨。今此章文。雖現行。地上故留者。種
T2345_.73.0704b06: 體也。八地已上尚有惑種故。雖之而可
T2345_.73.0704b07: 起矣。而純無漏觀相續故。無煩惱可起之
T2345_.73.0704b08: 。然則今言十地者。是約起種體
T2345_.73.0704b09: 耳。所以知之。探玄第十四云。八地已上純
T2345_.73.0704b10: 無漏道。任運起故。三界煩惱永不現行。第七
T2345_.73.0704b11: 識中細所知障。猶可現起。生空智果不
T2345_.73.0704b12: 彼故此文明證也始教所談八地
T2345_.73.0704b13: 已上第六識相應煩惱故意現行之文。若有
T2345_.73.0704b14: 文證。則可之。若無文據。則理定不成」
T2345_.73.0704b15: 又此教中對法論説 唯識九云云。探玄第
T2345_.73.0704b16: 十分相翻門相續門而辨之。今文即當
T2345_.73.0704b17: 相翻門。可見。築押者。匡眞引楞伽玄云云。
T2345_.73.0704b18: 匡眞夾注。評演義鈔。演義鈔三十四上四十六
T2345_.73.0704b19: 三十四中二十二紙廣明見道。三十四中六十
T2345_.73.0704b20: 八紙二眞見道。以三釋明。以大小二
T2345_.73.0704b21: 正云云。匡眞評云云
T2345_.73.0704b22: 又此障法彼知之 苑云云。匡眞評斥。
T2345_.73.0704b23: 寂曰。苑釋雖一理。非是穩當。匡眞爲正。
T2345_.73.0704b24: 孔目三云云
T2345_.73.0704b25: 若依&MT10755;所知障 義苑復古云云不允。
T2345_.73.0704b26: 匡眞夾注亦非。始教何處言聲聞不
T2345_.73.0704b27: 那煩惱耶。今辨&MT10755;中。言聲聞不惑。
T2345_.73.0704b28: 全約愚法耳。是乃由愚法二乘不
T2345_.73.0704b29: 故。人空智亦未淨之意趣故。非大乘
T2345_.73.0704c01: 聲聞不惑也。次下當辨 問。&MT10755;教分
T2345_.73.0704c02: 齊。諸經之中往往説二乘得果。如勝鬘密嚴
T2345_.73.0704c03: 涅槃等。今何不&MT10755;教自宗二乘耶 答。
T2345_.73.0704c04: 問二乘。是假名聲聞。其實菩薩證
T2345_.73.0704c05: 者。而非實二乘也。所以知者。法華會三
T2345_.73.0704c06: 歸一聲聞得法之後。言眞是聲聞眞是阿羅
T2345_.73.0704c07: 。而内證皆成菩薩道故。又涅槃經陳如
T2345_.73.0704c08: 品。十仙得道證須陀洹或阿羅漢。而是菩薩
T2345_.73.0704c09: 大人故。又同品云。須陀洹者。亦名菩薩。何
T2345_.73.0704c10: 以故。菩薩者盡無生智故。須陀洹人。亦復求
T2345_.73.0704c11: 索如是二智故。乃至須陀洹人。亦得覺。
T2345_.73.0704c12: 何以故。正覺見道斷煩惱故。乃至斯陀含阿
T2345_.73.0704c13: 那含阿羅漢。亦復如 如是明證。不
T2345_.73.0704c14: 縷出。當知。&MT10755;教自教聲聞與菩薩道。無
T2345_.73.0704c15: 隔別。是故不別辨聲聞斷惑而已
T2345_.73.0704c16: 故彌勒所亦如上説 此亦與上同致。匡
T2345_.73.0704c17: 眞云云
T2345_.73.0704c18: 問此説何故不同也 答。有二説。初則明
T2345_.73.0704c19: 始教爲二乘。又教尚未深故。以大就
T2345_.73.0704c20: 煩惱金剛斷。又以小同大。説二乘能斷
T2345_.73.0704c21: 煩惱分斷所知。今&MT10755;教就實説愚法二乘
T2345_.73.0704c22: 究竟斷惑之異。後又亦下謂始教説
T2345_.73.0704c23: 二乘斷惑。約三乘教中二乘&MT10755;教之中言
T2345_.73.0704c24: 聲聞不惑。是約愚法。二義少異。可知。苑
T2345_.73.0704c25: 薪復古未
T2345_.73.0704c26: 其菩薩人究竟淨 孔目三云。若約熟教
T2345_.73.0704c27: 地前漸伏初地頓斷。二地已去斷其習氣。探
T2345_.73.0704c28: 玄十云。若約&MT10755;。初地亦捨三界分段及惑
T2345_.73.0704c29: 業苦。地上唯斷彼所知障及變易報。其煩惱
T2345_.73.0705a01: 障地前漸伏。初地斷盡。所知障地前亦學伏。
T2345_.73.0705a02: 初地斷一分。餘在諸地。各斷一分。佛地方
T2345_.73.0705a03: 又十一三十七紙亦同探玄與今少異。可
T2345_.73.0705a04:
T2345_.73.0705a05: 然彼地前皆此義也 義苑云云。寂曰。此
T2345_.73.0705a06: 解善矣。但斷所知應伏所知而可矣。又
T2345_.73.0705a07: 攝論證小者不穩。應超權也。
T2345_.73.0705a08: 折薪云云。問答云云。寂曰。此辨甚不穩當
T2345_.73.0705a09: 梁論既有明文。何咎全同焉。且得人空
T2345_.73.0705a10: 等之辨甚非。彼經云人空者。顯菩薩雖
T2345_.73.0705a11: 人空。而不二乘證故。偏言人空耳。
T2345_.73.0705a12: 法空
T2345_.73.0705a13: 以此菩薩正使倶盡 苑薪云云
T2345_.73.0705a14: 故彌勒問此文爲證 苑薪云云。雖&MT10755;
T2345_.73.0705a15: 。非見修惑。但入見道位。於一切二
T2345_.73.0705a16: 。正使斷盡故。地上唯淨治習氣而已故。
T2345_.73.0705a17: 見修而判之。復古云云。寂曰。此問答
T2345_.73.0705a18: 允。&MT10755;教雖正使習氣而判之。而正使
T2345_.73.0705a19: 之中自有見修。始教則二惑別時斷。&MT10755;教則
T2345_.73.0705a20: 一時倶斷。義趣炳焉。何勞問答。匡眞批評甚
T2345_.73.0705a21: 理。此全不復古所揀辨之意趣
T2345_.73.0705a22: 即空即如而評之。其非可
T2345_.73.0705a23: 其末那煩不言斷也 苑云云。匡眞叙安慧
T2345_.73.0705a24: 護法異義云云。夾注引孔目一云。攝論教
T2345_.73.0705a25: 興等云云。言人言者。乃當護法計。今章前
T2345_.73.0705a26: 始教中。依護法義。今明&MT10755;中。依
T2345_.73.0705a27: 慧意。以安慧所立與&MT10755;相合故耳
T2345_.73.0705a28: 若言此是習氣障也 苑薪云云。匡眞引
T2345_.73.0705a29: 有云。次自義云云。寂曰。匡眞大抵善矣。餘註
T2345_.73.0705b01: 穩。言論釋者。猶論。論家稱地上。名
T2345_.73.0705b02: 菩薩摩訶薩。是通格也
T2345_.73.0705b03: 此中習氣間生習氣 孔目三明三種習
T2345_.73.0705b04: 。探玄十四出十種習氣。若相宗説。則如
T2345_.73.0705b05: 瑜伽倫&T047368;十三上及十八上明。匡眞引瑜伽
T2345_.73.0705b06: 云云。麁重義異説頗多。瑜伽五十八五十九。
T2345_.73.0705b07: 十八麁重。對法第十説二十種麁重。唯識
T2345_.73.0705b08: &T047368;三末九末倫&T047368;一下十七十九上探玄第
T2345_.73.0705b09: 十等廣明。了義燈三本明麁重有五。一二障
T2345_.73.0705b10: 種子。二二障習氣。三二障現行。四諸有漏種。
T2345_.73.0705b11: 五一切有漏種現。又燈五上七本有
T2345_.73.0705b12: 問云何地此中無也 苑薪云云
T2345_.73.0705b13: 又此教中十地論説 探玄十以相翻門相
T2345_.73.0705b14: 續門明。若約一念惑體。則智與惑相翻斷
T2345_.73.0705b15: 義不可得。若就相續斷義可得。而非初中
T2345_.73.0705b16: 。取初中後
T2345_.73.0705b17: 又此教中宜可準知 苑薪云云
T2345_.73.0705b18: 第二明寄有十八門 苑云云。寄對旨深應
T2345_.73.0705b19:
T2345_.73.0705b20: 一寄滅二亦同此説 苑薪釋寄對由
T2345_.73.0705b21:
T2345_.73.0705b22: 二寄皮等僧祇斷心 皮肉心者。瑜伽四十
T2345_.73.0705b23: 八七十三所説七十三説。正當今義。倫&T047368;
T2345_.73.0705b24: 九下云云。匡眞引攝論。論第十云云云
T2345_.73.0705b25: 三以此三心斷心等 梁論第十三九紙
T2345_.73.0705b26: 云。復古釋三十三阿僧祇劫善矣。苑釋不
T2345_.73.0705b27: 允。隋唐攝論無此文。相宗斥爲譯家添加
T2345_.73.0705b28: 匡眞評駁。寂曰。此評善矣
T2345_.73.0705b29: 四以二障上及佛地 薪云云。唯識第十述
T2345_.73.0705c01: &T047368;二末五末十末廣明。寂曰。章判不
T2345_.73.0705c02: 。蓋文寫誤乎
T2345_.73.0705c03: 五以染心心是頼耶 匡眞云云。大乘義章
T2345_.73.0705c04: 十九云云。義林第七云云。初現行次四住地
T2345_.73.0705c05: 後無明
T2345_.73.0705c06: 六寄於三能現法身 金光明經二云。是法
T2345_.73.0705c07: 身者。惑障清淨能現應身。業障清淨能現
T2345_.73.0705c08: 。智障清淨能現法身。寂曰。若以初法身
T2345_.73.0705c09: 者三字衍文。則當今章判基師所
引亦同
若以
T2345_.73.0705c10: 能現法身四字衍文。則順復古所引經
T2345_.73.0705c11: 註家所覽經本。與章所引相違故。各加
T2345_.73.0705c12: 。匡眞漫謂之誤者何耶。眞饒法苑章與
T2345_.73.0705c13: 今符合。安得偏以彼爲定量焉。今擧
T2345_.73.0705c14: 以備撿尋
T2345_.73.0705c15: 三障淨顯三身   應身
T2345_.73.0705c16: [IMAGE]
T2345_.73.0705c17: [IMAGE]
T2345_.73.0705c18: [IMAGE]
T2345_.73.0705c19: [IMAGE]
T2345_.73.0705c20: [IMAGE]
T2345_.73.0705c21: [IMAGE]
T2345_.73.0705c22: 七以迷三修令淨故 經第二文。如匡眞
T2345_.73.0705c23: 。迷三無性者。唐本作迷三性。唐本應正。
T2345_.73.0705c24: 或可。三性無性是所迷故。現本亦通。大乘義
T2345_.73.0705c25: 章十九所出。與今義異
T2345_.73.0705c26: 八寄四障金輪王報 佛性論二梁攝論二
T2345_.73.0705c27: 十探玄明&MT10769;&T047368;云云。匡眞叙諸註。引演義問
T2345_.73.0705c28: 明品鈔云云
T2345_.73.0705c29: 又翻前四佛子也 寶性論第三云云
T2345_.73.0706a01: 梁攝論十九智論七十二。明佛子五義
T2345_.73.0706a02: 又此四種四義應知 義苑所釋善矣。折
T2345_.73.0706a03: 薪引寶性論四輪。不章旨
T2345_.73.0706a04: 第二以四無有也 佛性論二云云。演
T2345_.73.0706a05: 義鈔十二云云。匡眞擧了義燈評破云云。寂
T2345_.73.0706a06: 曰。四種生死。乃變易生死之縁及因果。開以
T2345_.73.0706a07: 四。其實則四不相離故。一切時中不
T2345_.73.0706a08: 之。淄州以此旨古。然此破偏局。雖
T2345_.73.0706a09: 四不相離恒時有之。義配諸地。甚有深旨
T2345_.73.0706a10: 例如戒定慧三法。雖地上菩薩恒時修學。以
T2345_.73.0706a11: 戒配第二地。以定配第三地。以慧配四五
T2345_.73.0706a12: 六地。此例甚多。豈可皆非乎。匡眞所
T2345_.73.0706a13: 評亦甚有理。淄州無過乎。章引梁論
T2345_.73.0706a14: 四十二。而因縁方便二生死。與論前後不
T2345_.73.0706a15: 同。折薪復古。以爲寫誤。匡眞云云。強會。寂
T2345_.73.0706a16: 曰。章引梁論而與論不合。何會之有。若非
T2345_.73.0706a17: 寫誤。則定暗&T047368;之差耳。無上依經梁攝論。如
T2345_.73.0706a18: 匡眞引。唯識述&T047368;八末云云
T2345_.73.0706a19: 此上義廣亦成證也 折薪云云
T2345_.73.0706a20: 九於十地是出世故 匡眞評斥復古。破
T2345_.73.0706a21: 當矣
T2345_.73.0706a22: 是故十地&MT10755;説 苑薪云云。苑意。謂
T2345_.73.0706a23: 第三地末斷修惑正使故。後地唯有習氣
T2345_.73.0706a24: 是爲微薄。薪以爲。除斷欲色有縛故云
T2345_.73.0706a25: 。非習氣而爲微薄云云。寂曰。義苑得
T2345_.73.0706a26: 旨。欲知者宜討探玄十二三十二紙之文
T2345_.73.0706a27: 十又於十彼位也 仁王菩薩行品。與
T2345_.73.0706a28: 今所引少異。可知。匡眞引影章。配當五住
T2345_.73.0706a29: 。寂曰。所配甚非。今明地上所斷。何云
T2345_.73.0706b01: 一處住地。其餘亦不相當。應言。以欲愛色
T2345_.73.0706b02: 色煩惱。以有愛心煩惱。以無明
T2345_.73.0706b03: 色心習也。又匡眞解釋。前後相違。可知。
T2345_.73.0706b04: 解云下。義苑所配不允。如匡眞匡之。復古
T2345_.73.0706b05: 云云無失。匡眞破之者謬矣
T2345_.73.0706b06: 十一於此無明滅盡 苑云云善矣。薪云
T2345_.73.0706b07: 二習即色心煩惱種子者非也。可
T2345_.73.0706b08: 十二依三故云不見 折薪擧論解釋云云」
T2345_.73.0706b09: 十三依雜返以顯之 寂曰。此乃當相宗斷
T2345_.73.0706b10: 惑分齊。而今章以爲寄顯。凡&MT10755;教斷惑。不
T2345_.73.0706b11: 分別倶生見修等名。入見道位。一切惑品
T2345_.73.0706b12: 正使都滅。如草木之截斷根莖。地上唯除
T2345_.73.0706b13: 其習氣耳。所以今奪見修別時斷之説。屬
T2345_.73.0706b14: 之寄對。然相宗所説亦甚有理。何者凡夫雖
T2345_.73.0706b15: 受正法樂無我。尚未破一闡提
T2345_.73.0706b16: 種子。五見疑等現行。或時不起。十信三賢。
T2345_.73.0706b17: 各有分齊。種子全不斷。入見道位。如
T2345_.73.0706b18: 實證眞如故。迷理惑一時頓斷。經云。須陀
T2345_.73.0706b19: 洹所斷惑。如四十里水。其餘煩惱。如一毛
T2345_.73.0706b20: 滴水。由是觀之。始教斷惑云云。&MT10755;教斷惑
T2345_.73.0706b21: 云云。其判釋則雖頗有異。其旨趣則應
T2345_.73.0706b22: 一致也。不偏認今章權實對辨之一理
T2345_.73.0706b23: 定量。貶瑜伽對法等所説。言是寄顯而
T2345_.73.0706b24: 實斷惑
T2345_.73.0706b25: 又以任運故得知也 孔目第一。唯識章所
T2345_.73.0706b26: 明。同安慧義。意謂末那煩惱雖是倶生。入
T2345_.73.0706b27: 見道位。正使即滅修位唯治殘習。至於八
T2345_.73.0706b28: 究竟滅盡。言分別起是見道斷。倶生則修
T2345_.73.0706b29: 道斷者。是寄顯語云云。今文全依彼意
T2345_.73.0706c01: 知。無相論等者。即轉識論所出文。如匡眞
T2345_.73.0706c02: 。今以此文。證末那煩惱麁分則見位頓滅
T2345_.73.0706c03: 細習。乃至羅漢滅盡。一切煩惱亦復可然。
T2345_.73.0706c04: 分別倶生見修斷之旨也。慈恩淄
T2345_.73.0706c05: 州等以爲。無相論文錯。翻譯不正。復古云
T2345_.73.0706c06: 云。引孔目。八忍八智已下自釋。自釋云。斷
T2345_.73.0706c07: 煩惱得者非矣。如匡眞辨。義苑云云。寂曰。
T2345_.73.0706c08: 但是分別正使者非也。如匡眞評
T2345_.73.0706c09: 十四於分心二乘説 此説未詳。本據匡
T2345_.73.0706c10: 眞。引唯識第九。述&T047368;九末云云
T2345_.73.0706c11: 十五説於故作是説 是説粗與相宗所
T2345_.73.0706c12: 相同。今屬之寄對。此以實教意奪耳
T2345_.73.0706c13: 十六又以故作是説 折薪云云。寂曰。不
T2345_.73.0706c14: 穩。指事引三種隨眠云云。寂曰。三種隨眠
T2345_.73.0706c15: 者。深密瑜伽所説。然三種隨眠斷位云云。如
T2345_.73.0706c16: 唯識義林明。彼與今判少異。可知。佛地論
T2345_.73.0706c17: 第二説。亦不全同。如匡眞引
T2345_.73.0706c18: 十七爲顯約始教説 深密瑜伽攝大乘十
T2345_.73.0706c19: 地唯識等所説。相宗實義。今約實教奪爲
T2345_.73.0706c20: 寄顯耳。折薪於二愚。分根本後得。全無
T2345_.73.0706c21: 典據。義苑云云。不允。孔目煩惱行使行稠林
T2345_.73.0706c22: 章如匡眞引。探玄第十三十紙云云
T2345_.73.0706c23: 以上諸門準思可見 復古引孔目三
T2345_.73.0706c24: 云。寂曰。章文旨深可察。天台云。諸聖上位。
T2345_.73.0706c25: 凡所測。豈可妄説。粗知大意。爲
T2345_.73.0706c26: 人増上慢心。又爲經文物悕向。不
T2345_.73.0706c27: 偏執諍競是非此言至矣。十地甚深非
T2345_.73.0706c28: 凡所圖。寄斷惑等善巧施設。使人發起淨
T2345_.73.0706c29:
T2345_.73.0707a01: 若依頓教以此準之 苑云云。此教達
T2345_.73.0707a02: 切法如故。不惑之可斷故。煩惱本來不
T2345_.73.0707a03: 生故應
T2345_.73.0707a04: 若依圓教是此義也 苑薪云云。匡眞以
T2345_.73.0707a05: 性惡法門解釋云云。寂曰。性惡法門。與
T2345_.73.0707a06: 宗意全不相符。如上已辨。謹按華嚴般若
T2345_.73.0707a07: 法華涅槃等方等深經所説。一切衆生如來
T2345_.73.0707a08: 藏心。本來清淨寂靜照了。但由無明倒想
T2345_.73.0707a09: 體成殼。爲無量煩惱藏之所隱覆。自繩自
T2345_.73.0707a10: 縛。受生死苦。如來憫此迷倒。開説一乘三
T2345_.73.0707a11: 乘小乘乃至無量乘。欲使無量衆生除惑業
T2345_.73.0707a12: 。開發證得本性如來藏心而已。然三道
T2345_.73.0707a13: 中惑是本也。業苦是末也。惑本若斷。則餘二
T2345_.73.0707a14: 隨盡。當知。煩惱斷伏。則無量過患皆悉消
T2345_.73.0707a15: 除。無量勝徳由是生成。是故聞煩惱過
T2345_.73.0707a16: 。一念生厭背之心。尚應無量功徳。何
T2345_.73.0707a17: 況於滅之乎。近代教家。間有解圓
T2345_.73.0707a18: 。將既透脱無明煩惱之妄窠。安住于
T2345_.73.0707a19: 大寂滅海。顯現無謀神用。八地已上乃至佛
T2345_.73.0707a20: 果大解脱之境界。來濫擬於凡愚之事。使
T2345_.73.0707a21: 任運起層慢。陷煩惱無過之見阬焉。匡眞
T2345_.73.0707a22: 其主魁&MT02777;
T2345_.73.0707a23: 又此斷惑廣如經説 苑薪云云。薪引演義
T2345_.73.0707a24: 鈔三十四中。今云。本來下者自釋也。匡眞評
T2345_.73.0707a25: 斥云云。寂曰。演義鈔三十四中六十六紙已下
T2345_.73.0707a26: 廣明斷惑。其所釋。與至相賢首所説稍有
T2345_.73.0707a27: 異。而推其所歸宿。無復大違。予竊謂清
T2345_.73.0707a28: 涼之異於二祖者。猶如銀換金乎。匡眞
T2345_.73.0707a29: 之似於二祖者。恰若迦羅迦之似鎭頭迦
T2345_.73.0707b01: 乎。學者勿
T2345_.73.0707b02: 又前三乘斷惑門竟 義苑云云。意謂。又
T2345_.73.0707b03: 前等九字。牒三乘經教。若一障下。以縁起即
T2345_.73.0707b04: 性起。會歸圓意。若隨下釋成還不自教
T2345_.73.0707b05: 施設。折薪意謂。三乘教中若有一斷一切斷
T2345_.73.0707b06: 等義門。即攝入圓教之意趣耳。復古亦同
T2345_.73.0707b07: 薪意。寂曰。兩義各有道理。以予言之。義苑
T2345_.73.0707b08: 優。上來三乘斷惑。隨機施設。如空中鳥
T2345_.73.0707b09: 。以普眼之。則一切煩惱。唯是蓋如來
T2345_.73.0707b10: 藏性之一覆障也。障已一則斷亦無二。是故
T2345_.73.0707b11: 一切三乘所斷。即不圓教一惑一斷。雖
T2345_.73.0707b12: 一惑一斷。不三乘別障別斷也。然三乘
T2345_.73.0707b13: 斷惑。乃隨情智法門。是三賢乃至第七地所
T2345_.73.0707b14: 實踐之差別門一乘斷惑。即唯智法門。是八
T2345_.73.0707b15: 地已上證入之圓融門。圓融斷惑。豈容輒解
T2345_.73.0707b16: 輒説
T2345_.73.0707b17: 第七二乘迴心者有六種説 二乘迴心。如
T2345_.73.0707b18: 孔目四要問答下探玄第一玄談五大乘義章
T2345_.73.0707b19: 十七末等明。匡眞引孔目云云。普敬認惡
T2345_.73.0707b20: 者。信行禪師三階集録之邪説也。至相大師
T2345_.73.0707b21: 解行超邁匪眞也人。其所製述旨趣玄深寂
T2345_.73.0707b22: 深信嚮焉。但於其提擧普敬認惡法門。頗
T2345_.73.0707b23: 疑怪。所謂千慮之一失乎。匡眞耳引
T2345_.73.0707b24: 何也。豈可歎息
T2345_.73.0707b25: 一或一切小乘中説 苑云云。匡眞擧
T2345_.73.0707b26: 。寂曰。此釋應於前 問。聲聞煗頂已
T2345_.73.0707b27: 前尚有轉根。何言皆無迴心耶 答。今且
T2345_.73.0707b28: 性定者而判之耳
T2345_.73.0707b29: 或一切皆&MT10755;説 此明經論説
T2345_.73.0707c01: 三因故一切成佛。三因者何。謂佛性内熏。佛
T2345_.73.0707c02: 力不捨。無明未盡。佛性内熏。如起信論四
T2345_.73.0707c03: 熏習等廣明。佛力不捨者。如此經出現品及
T2345_.73.0707c04: 正法華等説。無明未盡者。斯三種餘中之隨
T2345_.73.0707c05: 一也。三種餘者。如無上依經佛性論等説
T2345_.73.0707c06: 問如瑜伽心也 問中擧瑜伽五十
T2345_.73.0707c07: 一顯揚十七云云。答中有二。初明始教門
T2345_.73.0707c08: 二因故。説趣寂二乘不復起也。後明&MT10755;
T2345_.73.0707c09: 教門由三因故。説一切皆當作佛也。初中
T2345_.73.0707c10: 二因者。謂説頼耶麁相而未眞如隨縁
T2345_.73.0707c11: 及與爲小乘。而影似小乘而説也。如
T2345_.73.0707c12: 苑辨。匡眞評斥之。自義以爲三因。寂曰。匡
T2345_.73.0707c13: 眞非也。其所言第三因者。今所立宗法。何
T2345_.73.0707c14: 之因也。復古依孔目一云云。匡眞引
T2345_.73.0707c15: 目一云云。評斥復古。寂曰。此評當矣。次引
T2345_.73.0707c16: 瑜伽第八十倫&T047368;二十一下云云。&MT10755;教中義
T2345_.73.0707c17: 苑云云。三因者。一謂根本無明動如來藏
T2345_.73.0707c18: 縁故。二謂二乘於彼二斷證故。所得涅
T2345_.73.0707c19: 槃未究竟故。三謂由上四因故。四因者如
T2345_.73.0707c20: 上一切皆迴心句中説。言二法者。指根本
T2345_.73.0707c21: 無明與如來藏。匡眞云無明與梨耶識
T2345_.73.0707c22: 非也
T2345_.73.0707c23: 問如生心但總相説 問中匡眞引孔目
T2345_.73.0707c24: 云云。答中初總相説後別相説。今乃初也。
T2345_.73.0707c25: 楞伽云者。宋譯第二&MT10755;。唐譯第三所説云云。
T2345_.73.0707c26: 此以劫不覺言通漫。謂之總相。起信疏中爲
T2345_.73.0707c27: 於十千劫。置諸第六位。應知。匡眞夾注
T2345_.73.0707c28: 相宗説云云。瑜伽倫&T047368;十二上云云。匡眞
T2345_.73.0707c29: 楞伽&MT10755;教意云云。總相説者。義苑云。
T2345_.73.0708a01: 諸果之別時也。復古云云。寂曰。二疏
T2345_.73.0708a02: 義通。但復古指四果支佛。名五乘者。語應
T2345_.73.0708a03: 濫。匡眞彈二家。而自義未二疏之意
T2345_.73.0708a04: 蓋斯不二疏之意故爾
T2345_.73.0708a05: 若差別説耨菩提心 此下差別説影章云
T2345_.73.0708a06: 云。意謂此五人出無餘界已。經八萬等。勝
T2345_.73.0708a07: 於極凡。不十信最利。所到乃性地菩薩種
T2345_.73.0708a08: 性已上云云。相宗以不定言不定性義
T2345_.73.0708a09: &MT10755;教意。以不定言。爲法無定性之義。如
T2345_.73.0708a10: 眞叙。妙句四之一云云。如匡眞引
T2345_.73.0708a11: 解云此明耨菩提心 義苑云云。此釋非
T2345_.73.0708a12: 理。如匡眞匡之。復古以滅定八解脱中
T2345_.73.0708a13: 滅定者謬矣。匡眞引影章云云。次引玄賛
T2345_.73.0708a14: 古師説云云。此遮人謂須陀洹等得果
T2345_.73.0708a15: 已後逕八萬等。而顯五人皆得無學。入
T2345_.73.0708a16: 餘已經八萬等。次匡眞設問。引折薪云云。
T2345_.73.0708a17: 寂曰。折薪以入滅定。爲通途滅盡定者甚
T2345_.73.0708a18: 非也。如匡眞引法華論下。及寶法師一乘佛
T2345_.73.0708a19: 性權實論而辨焉。次施問答。釋預流必經
T2345_.73.0708a20: 八萬劫不之義云云。寂曰。柏庭所云甚善
T2345_.73.0708a21:
T2345_.73.0708a22: 又有義前得多別也 苑古云云。復古闡提
T2345_.73.0708a23: 之言不穩。匡眞以有義。同於影章。寂曰。此
T2345_.73.0708a24: 釋不允。影章十二及十七下云云。其意謂出
T2345_.73.0708a25: 無餘。已逕八萬等。住無餘。不可計數劫。今
T2345_.73.0708a26: 有義則從凡得小果。乃至回向菩提。入
T2345_.73.0708a27: 心住。已來總爲八萬等。此與影章延促大
T2345_.73.0708a28: 殊。何得相同
T2345_.73.0708a29: 上來明遲&MT10755;説 匡眞引起信疏。明
T2345_.73.0708b01: &MT10755;教意。次引妙句四之一云云。夾注引
T2345_.73.0708b02: &T047368;二十一下。出相宗意。然相宗會此經
T2345_.73.0708b03: 二義。一謂諸佛化作聲聞。數數涅槃。出
T2345_.73.0708b04: 涅槃界。回心向大。以引不定性聲聞。二謂不
T2345_.73.0708b05: 定性聲聞。受變易身。逕八萬等。以
T2345_.73.0708b06: 無餘。又法華云餘國。乃受變易身。往
T2345_.73.0708b07: 餘國。而非是生也。次引法華論。説四種聲
T2345_.73.0708b08: 聞授&T047368;之文。瑜伽第八十。出四種聲聞。名數
T2345_.73.0708b09: 相同。其義頗別。可知。法華玄賛五。會釋法
T2345_.73.0708b10: 華論四種聲聞云云。淄州會云。決定聲聞定
T2345_.73.0708b11: 作佛。不輕&T047368;&T040879;。經文奄含理佛性行佛
T2345_.73.0708b12: 。決定聲聞雖行佛性。有理佛性故。云
T2345_.73.0708b13: 汝等作佛。論云根未熟者。若約増上慢聲
T2345_.73.0708b14: 。則是未成熟也。若約決定性。則未乃不也
T2345_.73.0708b15: 云云。寂曰。相宗學者。會法華勝鬘涅槃等之
T2345_.73.0708b16: 諸文。往往作鹿爲馬之辨。令已宗
T2345_.73.0708b17: 于今也。如性宗諸師彈斥之。不
T2345_.73.0708b18: 于斯
T2345_.73.0708b19: 三一切二二乘説 瑜伽八十五紙云云。
T2345_.73.0708b20: 匡眞破復古。此破當矣。二論旨殊。何引
T2345_.73.0708b21: 證。匡眞云云
T2345_.73.0708b22: 四或非迴約頓教説 折薪云云。匡眞云
T2345_.73.0708b23: 云。未
T2345_.73.0708b24: 五或合具攝方便説 復古云云。孔目云云」
T2345_.73.0708b25: 六或倶絶乘別教説 匡眞約分該辨者
T2345_.73.0708b26: 疎矣。今則應相即相是而解之。以普眼
T2345_.73.0708b27: 照。則一外無三故。無迴也。三即一故。皆
T2345_.73.0708b28: 已會竟。更不復迴
T2345_.73.0708b29: 問如一乘義如別説 孔目四云云。匡眞
T2345_.73.0708c01: 問答。釋法華不之義云云。寂曰。今此
T2345_.73.0708c02: 章旨。辨別三乘教中迴心。一乘教中所説迴
T2345_.73.0708c03: 心之異。三乘教中回心者。&MT10755;教等所説是也。
T2345_.73.0708c04: 二乘。仍順一相孤門。一乘攝方便中
T2345_.73.0708c05: 迴心。如入法界品所説迴心。其相高勝。順
T2345_.73.0708c06: 無盡教。雖法華所説同教一乘。智融法界
T2345_.73.0708c07: 迴心二乘不甚高尚。未十眼十耳等。故
T2345_.73.0708c08: 猶順&MT10755;。是今宗以無盡教圓之教
T2345_.73.0708c09: 格耳。非情謂判甲乙也。宜細讀
T2345_.73.0708c10:
T2345_.73.0708c11: 第八佛果相好差別 第八章分科可
T2345_.73.0708c12: 前中若小修得故也 義苑復古云云
T2345_.73.0708c13: 若三乘始倶常住等 苑薪云云。要問答上
T2345_.73.0708c14: 八紙大旨同矣。莊嚴論三云云。匡眞引演義
T2345_.73.0708c15: 云云。評量。寂曰。演義此釋頗異常途。義似
T2345_.73.0708c16: 穩應
T2345_.73.0708c17: 法身    常  凝然常
T2345_.73.0708c18: [IMAGE]
T2345_.73.0708c19: [IMAGE]
T2345_.73.0708c20: [IMAGE]
T2345_.73.0708c21: [IMAGE]
T2345_.73.0708c22: [IMAGE]
T2345_.73.0708c23: [IMAGE]
T2345_.73.0708c24: [IMAGE]
T2345_.73.0708c25: [IMAGE]
T2345_.73.0708c26: 若依&MT10755;乃至廣説 此明&MT10755;中有二。
T2345_.73.0708c27: 初別明後總説。今乃初也。折薪云云。此釋不
T2345_.73.0708c28: 允。苑古云云。梁攝論云者。復四十六所出。
T2345_.73.0708c29: 智論者出於第三十七。又攝論者第十七云
T2345_.73.0709a01: 云。是故下章釋。復古云云。寂曰。此釋約
T2345_.73.0709a02: 明者最佳矣。匡眞約三佛釋之理雖
T2345_.73.0709a03: 。復古能順章文。可謂正釋也。起信中者。
T2345_.73.0709a04: &T047368;中末初廣説。智淨相乃法身也。不思議
T2345_.73.0709a05: 業相。是報化二身也。今引論意。正顯報化
T2345_.73.0709a06: 大用即法身全不相離
T2345_.73.0709a07: 總説者由義應知 苑薪云云。義苑釋
T2345_.73.0709a08: 或非四句允。折薪爲正。如匡眞辨
T2345_.73.0709a09: 問若爾如之可見 此問諸註異解。苑
T2345_.73.0709a10: 以爲。此問由或非四句而起。薪擧非一非
T2345_.73.0709a11: 。爲問所由。復古意。謂於上鎔融無礙。而
T2345_.73.0709a12: 此問。匡眞於別明總説釋。寂曰。復古
T2345_.73.0709a13: 正。餘竝不允。答中初由始教門。辨非一
T2345_.73.0709a14: 。苑薪復古並有道理。匡眞不允。後由&MT10755;
T2345_.73.0709a15: 教門。辨非一異。義苑復古云云。雖純美
T2345_.73.0709a16: 義趣粗通
T2345_.73.0709a17: 若依頓教是準之 苑云云。孔目云云」
T2345_.73.0709a18: 若依圓教無礙思之 三科可知。苑云云。
T2345_.73.0709a19: 孔目第四云云。匡眞引要問答上云云。寂
T2345_.73.0709a20: 曰。此文應于下約體而引之。約徳中。要
T2345_.73.0709a21: 問答上孔目二六紙探玄十五如匡眞引。上二
T2345_.73.0709a22: 四義者。指上約用約體二門。各有常無常
T2345_.73.0709a23: 等四句。宋本作二四句特善矣。匡眞云
T2345_.73.0709a24: 生本有二種四句者者不允。又引探玄十
T2345_.73.0709a25: 。夾注云。寄&MT10755;者全臆斷也。約體中。匡
T2345_.73.0709a26: 眞引探玄十孔目二要問答上云云
T2345_.73.0709a27: 二明相好是實法也 分科可知。婆沙百
T2345_.73.0709a28: 七十六。廣明相好。孔目云云
T2345_.73.0709a29: 其三乘中引小説也 孔目四・要問答上・
T2345_.73.0709b01: 瑜伽四十九・倫&T047368;十二下・涅槃經二十九・演
T2345_.73.0709b02: 義第四及七十五云云。法華玄賛五引般若
T2345_.73.0709b03: 云云
T2345_.73.0709b04: 或約報身&MT10755;教等説 匡眞引觀無量壽
T2345_.73.0709b05: 夾注云云。寂曰。不允。孔目四往生章。探
T2345_.73.0709b06: 玄三云云
T2345_.73.0709b07: 問何故智因也 匡眞引苑薪云云
T2345_.73.0709b08: 問何故攝&MT10755;説 梁攝論四十六十紙
T2345_.73.0709b09: 已下明三身。四十七五紙三十二相八十
T2345_.73.0709b10: 小相等皆法身功徳云云。苑薪云云。匡眞引
T2345_.73.0709b11: 演義鈔七二十六紙云云。演義七二十四紙已下
T2345_.73.0709b12: 收法身。略辨十種。明法身土。今言三十
T2345_.73.0709b13: 二相等法身。當彼第八門。復古云云。孔目四
T2345_.73.0709b14: 云云
T2345_.73.0709b15: 若依一乘相海品説 苑薪復古云云。匡眞
T2345_.73.0709b16: 孔目四・探玄十五云云。探玄次上文云。
T2345_.73.0709b17: 此三十二相。小乘倶以色形體。若初教
T2345_.73.0709b18: 大乘。依瑜伽。於二十二根中。四根爲體。乃
T2345_.73.0709b19: 至若依&MT10755;。依對法論。以定慧體。又攝
T2345_.73.0709b20: 相歸本。唯是淨識爲體。又會縁歸實。唯是
T2345_.73.0709b21: 眞如爲性。若圓教中相海。以無盡法界
T2345_.73.0709b22: 次引觀佛三昧經。擧三種相云云。寂
T2345_.73.0709b23: 曰。欲十蓮華藏微塵數相好者。先須
T2345_.73.0709b24: 讀此探玄文。知眞如大白法界。而後有
T2345_.73.0709b25: 圓佛。非是遍計名數之境
T2345_.73.0709b26: 又觀佛三已廣分別 觀佛三昧經第九云
T2345_.73.0709b27: 云。探玄十五演義四十八云云。匡眞叙台教
T2345_.73.0709b28: 云云。評量。寂曰。佛三身者。最甚深祕密境
T2345_.73.0709b29: 界。尚非二乘菩薩之所測。況於凡愚乎。然
T2345_.73.0709c01: 近代學者。多以遍計妄情。計挍佛三身。其
T2345_.73.0709c02: 言則似高。其旨則流俗。今應聖教量。假
T2345_.73.0709c03: 途於台門諍其一端焉。台山外諸師以
T2345_.73.0709c04: 謂。若就諦判焉則假諦。是有相空中乃無相。
T2345_.73.0709c05: 若就佛判焉。法身自報是無相。他報及應化
T2345_.73.0709c06: 身。是有相。此是於性相分別而判之。若據
T2345_.73.0709c07: 相即門之。則倶有相倶無相。互不相妨
T2345_.73.0709c08: 云云。四明盛談三諦有相法身寂光有相等
T2345_.73.0709c09: 之義。自爾已降。法戰競鉾。情執分河。然四
T2345_.73.0709c10: 明門下三支隆起兒孫如葦。推尚法智。爲
T2345_.73.0709c11: 山家中興大宗師。以慈光奉先孤山等。名爲
T2345_.73.0709c12: 山外。至於貶斥稱之邪計。如義例隨釋山
T2345_.73.0709c13: 家緒餘集讀教&T047368;台宗二百題等載。寂曰。法
T2345_.73.0709c14: 及自報身土。唯佛與佛自證智境。豈容
T2345_.73.0709c15: 有無一異等名數而計挍耶。涅槃經頻説
T2345_.73.0709c16: 色界色非色非凡愚之所知。無色界既爾。何
T2345_.73.0709c17: 況界外變易身乎。何況於法及自報之境界
T2345_.73.0709c18: 乎。然説之爲無相者。是遮遍計妄執之妄
T2345_.73.0709c19: 故。有於機。可悉檀之善巧攝化
T2345_.73.0709c20: 也。故聖教中。概以無爲無相法身等。今
T2345_.73.0709c21: 且出台祖明文三五。妙樂九之一云。常寂光
T2345_.73.0709c22: 土端醜斯亡。文句九之二云。法身無形亦無
T2345_.73.0709c23: 起滅云云。止觀補行二之一。引般若論云。
T2345_.73.0709c24: 非莊嚴莊嚴常寂光土清淨法身。無所莊嚴
T2345_.73.0709c25: 能莊嚴。爲衆生故。而取三土。忘所觀
T2345_.73.0709c26: 故。無形無相。法體云形。外表爲相云云。淨
T2345_.73.0709c27: 名疏云。寂光無相故三皆泯。又云。以寂光中
T2345_.73.0709c28: 色質永寂。又玄文七云。寂光理通如鏡如
T2345_.73.0709c29: 器。諸土別異。如像如飯。業力所隔機感不
T2345_.73.0710a01: 如此諸文。皆以無形無相。顯眞身眞
T2345_.73.0710a02: 土。全非遍計情識之境。是悉檀之善巧攝化
T2345_.73.0710a03: 耳。其實義。則四句永喪。百非洞遣。豈容
T2345_.73.0710a04: 有相無相而定執乎 問。説是法住法位
T2345_.73.0710a05: 。或説法性五陰。或説常住五陰。非是法
T2345_.73.0710a06: 性法身有色相耶 答。不然。是法常法位
T2345_.73.0710a07: 等之文。乃顯相即非相非非相。色心即非
T2345_.73.0710a08: 色心非色心之妙理。法住法位。豈容
T2345_.73.0710a09: 夫遍計之有相耶。法性常住五陰亦非是遍
T2345_.73.0710a10: 計所取之陰。例如文句九之一。言壽者受
T2345_.73.0710a11: 也。眞如不諸法故爲受。又境智相應故
T2345_.73.0710a12: 受。乃至法如來以如理命。報如來以
T2345_.73.0710a13: 智慧命。應如來同縁理爲命等。雖
T2345_.73.0710a14: 。非是凡夫二乘菩薩意言分別所及之五
T2345_.73.0710a15: 。豈容彼文來。以證寂光法身。有凡愚
T2345_.73.0710a16: 所知之色等竊謂。山外諸師知見。雖
T2345_.73.0710a17: 於台谿之淵奧。乏於高妙自在之旨。對
T2345_.73.0710a18: 照諸本經及法華論。則是圓教始門之譚。不
T2345_.73.0710a19: 之邪僻也。例如清涼見處。雖
T2345_.73.0710a20: 藏兩祖合。而覓諸本經論及帝心
T2345_.73.0710a21: 則亦非於雜華之宗範矣。山家所提唱
T2345_.73.0710a22: 高妙奇特。而考諸經論及台衡所説
T2345_.73.0710a23: 則頗有符順矣。安得遍是爲台衡正
T2345_.73.0710a24: 乎。縱使四明具一知見。所説免過。而其
T2345_.73.0710a25: 説轉爲僻邪之囮。使所學者似雨衆三徳之
T2345_.73.0710a26: 乎。艸堂内省墮負乎。以其有相。爲一時
T2345_.73.0710a27: 救弊之説。讀教及匡眞等。謂之實義。呵
T2345_.73.0710a28: 艸堂。以予思之。其謂之實義者。甚&MT10769;
T2345_.73.0710a29: 。其謂之救弊之説者。亦不理。如上異
T2345_.73.0710b01: 義。不縷出。提其一端。辨其大旨而已。
T2345_.73.0710b02: 孔目云。三十二相。通凡夫小乘三乘一乘。但
T2345_.73.0710b03: 深淺異。凡夫有人。小乘無人。初教即空。&MT10755;
T2345_.73.0710b04: 教即如。一乘無盡。具因陀羅及微細等。依
T2345_.73.0710b05: 別教其相如十蓮華藏莊嚴世界海塵數等
T2345_.73.0710b06: 。又次章云。八十種好人中不具。諸天分有
T2345_.73.0710b07: 小乘實具。初教即空&MT10755;教即如。一乘無量具
T2345_.73.0710b08: 因陀羅微細等。寂曰。今此二文理趣明白。台
T2345_.73.0710b09: 華異義不此述。匡眞取台家有相之説
T2345_.73.0710b10: 會諸今宗藏塵相好。將使十身盧遮那之
T2345_.73.0710b11: 相好。全同凡夫遍計所知之有相焉。其可
T2345_.73.0710b12: 之由水中月。不却掌中珠乎。
T2345_.73.0710b13: 十蓮華藏微塵數相好者。普賢等大菩薩智
T2345_.73.0710b14: 所照之境界。脱出我法之妄窠者。有相應
T2345_.73.0710b15: 。非過乎無我人即空即如者之所
T2345_.73.0710b16: 得而知焉。妙玄第八云。實相之相無相不相
T2345_.73.0710b17: 不相無相。名爲實相。此從不可破壞眞實
T2345_.73.0710b18: 名。又此實相。諸佛得法故稱妙有。妙有
T2345_.73.0710b19: 見。諸佛能見故稱眞善妙色。實相
T2345_.73.0710b20: 二邊之有故。名畢竟空。空理湛然。非
T2345_.73.0710b21: 異故名如如。實相寂滅故名涅槃。覺了
T2345_.73.0710b22: 不改故名虚空佛性。多含受故名如來
T2345_.73.0710b23: 。寂照靈智故名中實理心。不於有。亦
T2345_.73.0710b24: 無故名中道。最上無過故名第一義
T2345_.73.0710b25: 此明文也。宜細披讀。近代學佛之徒。往
T2345_.73.0710b26: 往以普賢眼唯智境界。混同於愚夫所行遍
T2345_.73.0710b27: 計所起我法。令最極祕妙法門。彷彿乎數勝
T2345_.73.0710b28: 所計。吁時弊極矣。孰得之哉
T2345_.73.0710b29: 解云此中餘義可知 結上。匡眞引探玄
T2345_.73.0710c01: 十五云云
T2345_.73.0710c02: 第九攝化境分齊也 第九章中。初明
T2345_.73.0710c03: 。匡眞引倶舍云云。今且依有部判之。智
T2345_.73.0710c04: 論四云云
T2345_.73.0710c05: 若三乘中今此不説 此明三乘。始教所
T2345_.73.0710c06: 判。如法苑章明&MT10755;教所判。如大乘義章明
T2345_.73.0710c07: 此中但明攝化分齊故。法及自報佛自境界。
T2345_.73.0710c08: 置而不論可
T2345_.73.0710c09: 其釋迦佛始教以説 此明始教。匡眞今
T2345_.73.0710c10: 解已下造語甚拙。旨趣亦昧。若夫始教所談。
T2345_.73.0710c11: 則法性身土無爲無相四句永喪。百非洞遣。
T2345_.73.0710c12: 自受用身土。雖色等。亦叵思議。周遍法
T2345_.73.0710c13: 。無方所。他受用身土。攝化十地。初地
T2345_.73.0710c14: 所感。在於百千界頂。二地乃至十地所感。漸
T2345_.73.0710c15: 次倍増。四善根所感。在於大千界頂。是勝應
T2345_.73.0710c16: 身也。凡夫二乘所感。乃劣應身。一三千大千
T2345_.73.0710c17: 界中。有萬億佛云云。匡眞引梵網疏五説
T2345_.73.0710c18: 云云。孔目第四。廣明梵網經分齊云云。此
T2345_.73.0710c19: 是今宗判教之洪格耳。梵網經説。諸宗異義。
T2345_.73.0710c20: 別録辨。謹按梵網心地戒品。以第二地
T2345_.73.0710c21: 戒波羅蜜圓&MT90041;。爲教理原。乃爲閻浮提凡夫
T2345_.73.0710c22: 癡闇之人。誦出一戒光明。是即化十信三
T2345_.73.0710c23: 之義故。化意奄含始&MT10755;二教。今家以
T2345_.73.0710c24: 之者。由於是耳。雖然經意多含。況此
T2345_.73.0710c25: 經諸品未渡。寧可今宗所判之定
T2345_.73.0710c26: 乎。要問答上四紙蓮華所有佛爲報。摩
T2345_.73.0710c27: 醯首羅天及閻浮提爲化云云
T2345_.73.0710c28: 何以故爲二順彼説 探玄三云。若約
T2345_.73.0710c29: 。十佛化境蓮華藏莊嚴世界海有三種。一
T2345_.73.0711a01: 蓮華臺藏世界。雖法界。對地上菩薩機
T2345_.73.0711a02: 現有増減。寄在色頂。唯説一界。二即此遍
T2345_.73.0711a03: 法界之華藏。一一皆遍法界。三樹形等雜類
T2345_.73.0711a04: 世界。一一皆遍蓮華藏。竝似彼界。悉遍
T2345_.73.0711a05: 。各有十。無盡無盡。此三中初約同教一
T2345_.73.0711a06: 。後二約別教一乘寂曰。三中初即梵
T2345_.73.0711a07: 網等所説。是三乘始教所判。報佛攝化分齊。
T2345_.73.0711a08: 而智融法界。則是同教一乘
T2345_.73.0711a09: 或有説釋亦非實報 涅槃經二十四云云。
T2345_.73.0711a10: 匡眞引探玄三云云。玄籤第七。判横竪四
T2345_.73.0711a11: 。即以無勝同居淨土。與今有異。可
T2345_.73.0711a12:
T2345_.73.0711a13: 或説化境廣於前故 匡眞引智論第七第
T2345_.73.0711a14: 八第五十及梵網疏云云。義苑復古解釋云
T2345_.73.0711a15:
T2345_.73.0711a16: 又唯約須非一乘也 探玄三云云。旨歸云
T2345_.73.0711a17: 云。如匡眞引。此旨歸文。最爲要旨。宜細思
T2345_.73.0711a18:
T2345_.73.0711a19: 或説釋迦非別教也 法華壽量品云云。義
T2345_.73.0711a20: 苑復古通釋云云
T2345_.73.0711a21: 或有説此同教攝也 佛地經論云云。義苑
T2345_.73.0711a22: 復古云云。探玄第二云云。二十一種功徳。如
T2345_.73.0711a23: 梁攝論四十六。唐世親論三十五。無性論第
T2345_.73.0711a24: 五。佛地第二初説
T2345_.73.0711a25: 或有説此離念故 探玄第二云云。薪古云
T2345_.73.0711a26:
T2345_.73.0711a27: 若別教一顯無盡 探玄第二云云。苑釋不
T2345_.73.0711a28:
T2345_.73.0711a29: 然彼十佛二會初説 探玄第三云云。薪云
T2345_.73.0711b01:
T2345_.73.0711b02: 二世界海佛等境界 探玄第三。孔目第
T2345_.73.0711b03: 一。如匡眞引。如次三位。如上已辨
T2345_.73.0711b04: 二於三千輪王境界 探玄第三云云。經五
T2345_.73.0711b05: 十七初云云。如匡眞引。探玄二十云云
T2345_.73.0711b06: 三無量雜互不相礙 探玄第三云云
T2345_.73.0711b07: 此上三位別不同也 匡眞引探玄第三
T2345_.73.0711b08: 六十四紙云云。又云者同卷四十二紙之文。苑薪
T2345_.73.0711b09: 復云云。寂曰。孔目第四要問答上云。蓮華藏
T2345_.73.0711b10: 世界所有爲報。自在天宮及閻浮釋迦爲化。
T2345_.73.0711b11: 此旨甚深蓮華藏莊嚴世界海。乃盧舍那及
T2345_.73.0711b12: 普賢願行建立。因之與果。二而不二。不可思
T2345_.73.0711b13: 議。唯是一眞法界性起因果。酬因之實報。其
T2345_.73.0711b14: 自在天宮及閻浮提成佛者。唯是衆生業
T2345_.73.0711b15: 行所感。猶如幻作。麁細雖殊。歸之於化焉。
T2345_.73.0711b16: 他爲實報者。奪而爲化。是今宗不共一乘
T2345_.73.0711b17: 之乘格也。當知。蓮華藏莊嚴世界海中所有
T2345_.73.0711b18: 佛身。及同生異生衆。竝是毘盧遮那如來三
T2345_.73.0711b19: 昧智身。融三世間不可思議。如入法界品中
T2345_.73.0711b20: 摩耶夫人瞿夷夫人。其業所感摩耶瞿夷。
T2345_.73.0711b21: 已過去。其蓮華藏莊嚴世界海中摩耶瞿
T2345_.73.0711b22: 夷。古今儼在。欲蓮華藏世界海中摩耶瞿
T2345_.73.0711b23: 夷善財等諸聖衆。應須務破我法二執。入
T2345_.73.0711b24: 因陀羅微細法智。不則智如身子。辨似&MT90041;
T2345_.73.0711b25: 。無相應分而已。匡眞絶筆述懷云云。寂
T2345_.73.0711b26: 曰。鈔主一片。護法之赤心。宛見筆端。其志
T2345_.73.0711b27: 賞。惜哉見處不正。胸臆自斷。違背祖説
T2345_.73.0711b28: 深慨二祖之正道爲蘖説之所懷敗。弗
T2345_.73.0711b29: 已而數加辨駁耳。寄語來賢。匡眞邪正。
T2345_.73.0711c01: 辨。匡眞好心。不
T2345_.73.0711c02: 第十佛身開合圓教説 第十章五教分齊
T2345_.73.0711c03: 分科可知。佛身義甚深&MT10769;解。如法苑義林
T2345_.73.0711c04: 章大乘義章等廣辨。今宗所判。如孔目要問
T2345_.73.0711c05: 答探玄第三等明。所以略而不
T2345_.73.0711c06: 華嚴五教章衍祕鈔第五&MT10755;
T2345_.73.0711c07:
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