SAT DB

T1827_.42.0301a01: 縛。異正觀故涅槃非是解脱用。此何爲邪。注
T1827_.42.0301a02: 中有二。前縱是果明無用過。次奪明無煩惱。
T1827_.42.0301a03: 既無因故涅槃不名無煩惱果。外曰有涅槃
T1827_.42.0301a04: 是若無第四立斷無爲涅槃。即是立無餘也。
T1827_.42.0301a05: 外云。有於身智故名爲患。若灰身滅智此即
T1827_.42.0301a06: 無患。肇師立小乘涅槃義云。大患莫若於有
T1827_.42.0301a07: 身。故滅身以歸無。勞懃莫前於有智。故絶智
T1827_.42.0301a08: 以淪虚。若爾便是大用。上何得云離三法是
T1827_.42.0301a09: 無用耶。又深取此立意者似三論義。外人云。
T1827_.42.0301a10: 我涅槃異上二種。即是大用。異縛可縛非縛
T1827_.42.0301a11: 義。異方便非脱義。故非縛非脱非妄非眞非
T1827_.42.0301a12: 衆生非佛名爲深妙涅槃。是大用。所以然者。
T1827_.42.0301a13: 但能除縛不能除解。但能除妄不能息眞。此
T1827_.42.0301a14: 是非用。今能兩忘故是大用。内曰畏處何染。
T1827_.42.0301a15: 無身無心是永死之坑大怖畏處。汝等外道何
T1827_.42.0301a16: 故貪染。正呵數論灰身滅智涅槃義也。答後
T1827_.42.0301a17: 兩忘義。汝無妄無眞無縛無脱是大邪見。現
T1827_.42.0301a18: 世斷善來世入地獄甚可怖畏。云何染著無
T1827_.42.0301a19: 耶。注釋爲二。初破外道斷無涅槃。從涅槃名
T1827_.42.0301a20: 離一切著下略申正涅槃破邪涅槃。前是就縁
T1827_.42.0301a21: 假破。今是對縁假破。離一切著者外無所著。
T1827_.42.0301a22: 滅一切憶想者内無有心。即肇公云。於外無
T1827_.42.0301a23: 數於内無心。彼已寂滅乃名涅槃。非有非無
T1827_.42.0301a24: 者非上三家之有非第四家之無。又非小乘
T1827_.42.0301a25: 涅槃斷無非大乘涅槃妙有。又於外無數於
T1827_.42.0301a26: 内無心名爲涅槃。即有此涅槃。是故云非有。
T1827_.42.0301a27: 非有即著無復云非無。非物非非物者。既聞
T1827_.42.0301a28: 非有非無終言有於一切。是故云非物。既聞
T1827_.42.0301a29: 非物便謂非物。故明亦非非物。以非物不物
T1827_.42.0301b01: 則心行處滅。譬如燈滅明語言道斷。外曰誰
T1827_.42.0301b02: 得涅槃。自上已來破所得之法。今破能得之
T1827_.42.0301b03: 人。問有兩意。一擧能得之人證有上所得四
T1827_.42.0301b04: 種之法。二問論主正涅槃。若言涅槃言斷心
T1827_.42.0301b05: 忘誰得之耶。内曰無得涅槃亦有兩意。一者
T1827_.42.0301b06: 前破無所得之法。今破無能得之人。若以神
T1827_.42.0301b07: 得求神無從。又設令有神神是常遍不應有
T1827_.42.0301b08: 得。若五陰得。求五陰無從。設有五陰無常失
T1827_.42.0301b09: 滅亦不應得。若答外人問論主誰得正涅槃。
T1827_.42.0301b10: 上明所得之法絶於四句。今辨能得之人。義
T1827_.42.0301b11: 亦如是。是則無能得所得。如中論明涅槃絶
T1827_.42.0301b12: 四句竟後明如來亦絶四句。今亦爾。問若爾
T1827_.42.0301b13: 應無得涅槃。答若能不見能得所得便是得
T1827_.42.0301b14: 涅槃也。故肇師云。大像隱於無形故不見以
T1827_.42.0301b15: 見之。玄道存乎絶域故不得以得之。如大品
T1827_.42.0301b16: 云。無所得即是得。以是得無所得。問文中何
T1827_.42.0301b17: 故破神及五陰。答凡論得不出人法。故人法
T1827_.42.0301b18: 並破。又破人破外道得。破法破内人得。又破
T1827_.42.0301b19: 人明常無得。破陰明無常亦不得。今云聞熏
T1827_.42.0301b20: 習故得報佛證法身者。不出常無常等。故並
T1827_.42.0301b21: 著今文破。問若爾不應從佛聞法應得成佛
T1827_.42.0301b22: 耶。答今明從佛聞法。熏習得者息常無常見
T1827_.42.0301b23: 息能得所得報法等見方得佛耳
T1827_.42.0301b24: 百論疏卷下之中
T1827_.42.0301b25:
T1827_.42.0301b26:
T1827_.42.0301b27:
T1827_.42.0301b28:
T1827_.42.0301b29:
T1827_.42.0301c01:
T1827_.42.0301c02:
T1827_.42.0301c03: 百論疏卷下之餘
T1827_.42.0301c04: 　釋吉藏撰　
T1827_.42.0301c05: 破空品第十
T1827_.42.0301c06: 此品非但是一論之玄宗。亦方等之心髓。言
T1827_.42.0301c07: 約而義顯。辭巧而致深。用之通正則正無不
T1827_.42.0301c08: 通。假之摧邪則邪無不屈。可以降天魔制外
T1827_.42.0301c09: 道折小乘挫大見。依之伐惑即累無不夷。用
T1827_.42.0301c10: 之行道即觀無不照。能發曚人之慧生訥者
T1827_.42.0301c11: 之辯。實調心之要方亦懺洗之明術。余息慈
T1827_.42.0301c12: 之歳翫此希微。將耳順之年秉爲心鏡。但疏
T1827_.42.0301c13: 記零落今存其大綱。來意不同略明十義。一
T1827_.42.0301c14: 者若就三段分之。破神一品明衆生空。破一
T1827_.42.0301c15: 已後竟於破常辨諸法空。今此一品明空病
T1827_.42.0301c16: 亦空。淨名以此三門爲調心之術。故略闡於
T1827_.42.0301c17: 前。提婆亦以此三爲練神之方。廣敷於後。二
T1827_.42.0301c18: 者若二段分之。捨罪福有二。一明捨罪二辨
T1827_.42.0301c19: 捨福。破邪亦二。一破有見二破空見。從神訖
T1827_.42.0301c20: 常破有見也。今此一品次破空見。有無是衆
T1827_.42.0301c21: 見之根障中道之本。故須破之。則諸見根傾
T1827_.42.0301c22: 中實便顯也。三者能破所破分之。從論初已
T1827_.42.0301c23: 來破於所破。今此一品次破能破。令能所並
T1827_.42.0301c24: 夷破立倶泯則儻然靡據。事不失眞蕭焉無
T1827_.42.0301c25: 寄。理自玄會。四者若就縁觀分之。自上已來
T1827_.42.0301c26: 明縁盡於觀。今此一章明觀盡於縁。縁盡於
T1827_.42.0301c27: 觀者。謂若罪若福若法若人生死涅槃凡聖解
T1827_.42.0301c28: 惑求並無從。盡於觀内故名縁盡於觀。觀盡
T1827_.42.0301c29: 於縁者。在縁既盡正觀便息。縁盡於觀是則
T1827_.42.0302a01: 不縁。觀盡於縁是則非觀。故非縁非觀。不知
T1827_.42.0302a02: 何以目之。強名正觀。亦假號波若佛性法身。
T1827_.42.0302a03: 故隨義目之。如云波若。是一法佛説種種名。
T1827_.42.0302a04: 隨諸衆生力爲之立異字。五者賓主明之。從
T1827_.42.0302a05: 破神竟於破常是外道立義提婆論義。此之
T1827_.42.0302a06: 一品明提婆明宗外道論義。外道立義提婆論
T1827_.42.0302a07: 義。則難無不摧通無不屈。提婆明宗外道論
T1827_.42.0302a08: 義。難無不詶詶無不塞。所以然者。外道不依
T1827_.42.0302a09: 空問答。故問不成問答不成答。論主依空而
T1827_.42.0302a10: 問故難無不摧。依空而答答無不塞。以此示
T1827_.42.0302a11: 末代衆生。明世間問答尚須依空。況欲離苦
T1827_.42.0302a12: 求寂滅之道而存著有耶。六者自上以來名
T1827_.42.0302a13: 爲破邪。今此一品稱爲破正。然本對外道之
T1827_.42.0302a14: 邪故有内之正。邪既不立故正亦不留。如是
T1827_.42.0302a15: 生死涅槃眞之與妄乃至理外理内有得無得
T1827_.42.0302a16: 義並類然。釋迦一期亦爾。從初鹿苑逐諸外
T1827_.42.0302a17: 道。窮至雙林六師邪道既亡。釋迦之正亦息。
T1827_.42.0302a18: 提婆亦爾。故前除外邪今息内正。如胡公之
T1827_.42.0302a19: 藥既隱即胡公亦藏事亦爾也。七者上來別
T1827_.42.0302a20: 破諸師。此品總破一切外道。八約人論之。上
T1827_.42.0302a21: 破有見外道今破空見外道。上破薩婆多今
T1827_.42.0302a22: 破方廣。上破愛多今破見多。故智度論云。愛
T1827_.42.0302a23: 多者著有見多者著空。九者上來正破外道。
T1827_.42.0302a24: 今此一品名爲釋破。釋破者破妄見。止於水
T1827_.42.0302a25: 想故名破耳。實無水可破故名釋破。十者上
T1827_.42.0302a26: 來正破今此一品名爲簡破。所以然者。九十
T1827_.42.0302a27: 六種外道亦互相破。小乘五百論師亦互相
T1827_.42.0302a28: 破。乃至有所得大乘人亦互相破。而智力強
T1827_.42.0302a29: 者則勝智力劣者墮負。今提婆亦破外道異
T1827_.42.0302b01: 彼衆師。衆師皆心有所得言有所住。是故破
T1827_.42.0302b02: 他。提婆心無所依言無所住。故非破不破。但
T1827_.42.0302b03: 爲妄謂所存求之無從。是故云破。實無所破
T1827_.42.0302b04: 故異彼衆師。大業四年爲對長安三種論師。
T1827_.42.0302b05: 謂攝論十地地持三種師明二無我理及三無
T1827_.42.0302b06: 性爲論大宗。今立此一品正爲破之。應名破
T1827_.42.0302b07: 二無我品及破三無性品。何以知之。破神明
T1827_.42.0302b08: 人無我理。破一已下明法無我理竟。今言破
T1827_.42.0302b09: 空即是破人法二空。豈非破二無我理耶。此
T1827_.42.0302b10: 是提婆自爾。勿咎講人。言破三無性理品者。
T1827_.42.0302b11: 汝以生死塵識等爲分別依他二性。以涅槃
T1827_.42.0302b12: 爲眞實性。上並破此三性竟。今復破空。豈非
T1827_.42.0302b13: 破三無性耶。亦是論主自明。非余横造也。問
T1827_.42.0302b14: 二無我三無性並破欲明何物耶。答道豈是
T1827_.42.0302b15: 我無我性無性耶。如是五句自可知也。又序
T1827_.42.0302b16: 此品來意者。非但結成提婆一期出世意。亦
T1827_.42.0302b17: 是重結釋龍樹出世意。以人講龍樹四論不
T1827_.42.0302b18: 識論意。是故提婆破外道竟更撰斯論申明龍
T1827_.42.0302b19: 樹出世破申之意。既叙提婆出世及龍樹意。
T1827_.42.0302b20: 及釋迦一期并十方三世諸佛大意爾也。又
T1827_.42.0302b21: 叙此品來意者。明正論解惑義。一切大小乘
T1827_.42.0302b22: 人言。以空解斷惑。惑即是所破解爲能破。故
T1827_.42.0302b23: 無礙正斷解脱證破。又無礙正破解脱遮破。
T1827_.42.0302b24: 乃至言佛智斷障。是故今立此一品明不立
T1827_.42.0302b25: 不破。即明無惑可斷。有何解之能破。故説此
T1827_.42.0302b26: 一品。又辨諸方等經明懺悔意。世間人皆云。
T1827_.42.0302b27: 無始世來所造衆罪今欲懺悔。即謂罪爲所
T1827_.42.0302b28: 破懺悔爲能破。如此懺悔者名爲罪過懺悔。
T1827_.42.0302b29: 何以知之。有能破所破既是外道。今復云有
T1827_.42.0302c01: 懺爲能破罪是可破。豈非外道。此言正可爲
T1827_.42.0302c02: 入理人説耳。昔山中大師云。出講堂不許人
T1827_.42.0302c03: 語。意正在此。恐聞之而起疑謗故也。又序此
T1827_.42.0302c04: 品來者。欲釋諸大乘經本性清淨不生滅義。
T1827_.42.0302c05: 所言不生者。本無人生本無法生。何有立耶。
T1827_.42.0302c06: 竟無有滅。何所破耶。故不立不破即不生不
T1827_.42.0302c07: 滅義也。又釋諸方等經不斷煩惱亦不與倶。
T1827_.42.0302c08: 以不立故不倶。無所破不斷。如是一切義類
T1827_.42.0302c09: 可知。吉藏昔在江左陳此品有十七條。老年
T1827_.42.0302c10: 多忘故略述一二數耳。所言破空品者凡有
T1827_.42.0302c11: 二義。一者諸外道等執萬化爲有。上求之無
T1827_.42.0302c12: 從。故人法並空便墮空見。今破外人横謂之
T1827_.42.0302c13: 空故名破空。故涅槃云。衆生起見凡有二種。
T1827_.42.0302c14: 一斷二常。又云要因斷常。所以然者。要由常
T1827_.42.0302c15: 起斷見因斷起常見。二者論主初品明依福
T1827_.42.0302c16: 捨罪依空捨福。從破神竟破常求人法無從
T1827_.42.0302c17: 釋成空義。空義既成捨福便顯。若利根外道
T1827_.42.0302c18: 從此空門便入正道。但鈍根之者更復著空。
T1827_.42.0302c19: 則空便非門。今此一品破除此空令得悟入
T1827_.42.0302c20: 故云破空。問空是無法。何所破耶。故外道呵
T1827_.42.0302c21: 提婆云。譬如愚人欲破虚空有徒勞之弊。今
T1827_.42.0302c22: 何因縁言破空耶。答破其執空之病故言破
T1827_.42.0302c23: 空。實無空可破。問若爾應云破病品不應云
T1827_.42.0302c24: 破空品。答病是能執空是所執。若言破病品
T1827_.42.0302c25: 者十品皆是破病。今將所執之空顯其能執
T1827_.42.0302c26: 之病故云破空品。問論主上破外之有。外既
T1827_.42.0302c27: 受屈。今此一品外道難提婆之空。提婆何故
T1827_.42.0302c28: 能通。答外人有有可破。是以受屈。論主無無
T1827_.42.0302c29: 可責。是故蕭然。問此品但破於空亦破四句。
T1827_.42.0303a01: 答空有四句皆破。但對前八品破有故今明
T1827_.42.0303a02: 破空耳。又有空有有有亦空亦有非空非有。
T1827_.42.0303a03: 皆名爲有。無此四句乃稱爲空。作此論之破
T1827_.42.0303a04: 空即四句内外皆悉破也。問若四句内外皆
T1827_.42.0303a05: 悉破者應無有申。答破此内外諸見便悟諸法
T1827_.42.0303a06: 實相。即是申也。問若爾但申實相應不申教
T1827_.42.0303a07: 門。答教本詮理。既得見月何須指耶。問若爾
T1827_.42.0303a08: 後應不明二諦。答若了悟者亦無須二諦。又
T1827_.42.0303a09: 上來破外道四句無遺。壅障始除方得申明
T1827_.42.0303a10: 二諦。品開爲二。一破外道斷滅空。第二申二
T1827_.42.0303a11: 諦中道結論旨歸。所以有此二者。自上已來
T1827_.42.0303a12: 破其有病。今此品次破空病。然此想謂空有
T1827_.42.0303a13: 障佛二諦。要須前破壅障始得申明二諦也。
T1827_.42.0303a14: 又前破空有明非空非有。即是中實義。以非
T1827_.42.0303a15: 空非有然後始得假説空有。此假名空有爲
T1827_.42.0303a16: 欲顯非空非有不二之道故明二諦中道。又
T1827_.42.0303a17: 前破空有外人便起斷見。故次説二諦接其
T1827_.42.0303a18: 斷心。又前明空有等四句畢竟無所有。即是
T1827_.42.0303a19: 第一義諦。次明無所有有名爲世諦。故如來
T1827_.42.0303a20: 依二諦説法。論主學佛亦依二諦。若離二諦
T1827_.42.0303a21: 發言即是虚妄。是故前明第一義後明世諦。
T1827_.42.0303a22: 但宜熟觀文勿信人語。然總括一論有五節
T1827_.42.0303a23: 意。論初已來破外所立一節意也。品初破
T1827_.42.0303a24: 破二節意也。次破他法故汝是破人已下明
T1827_.42.0303a25: 不成不破三節意也。次應有諸法相待有故
T1827_.42.0303a26: 已下破外謂内終有所存四節意也。次若空
T1827_.42.0303a27: 不應有説已下外沒於斷無不識二諦五節意
T1827_.42.0303a28: 也。此五節非止是斯論所用。觀一切佛法六
T1827_.42.0303a29: 根所對四儀動靜皆須用之。所以有此五節
T1827_.42.0303b01: 者。須精密取之能離菩薩微細礙相。裁起一
T1827_.42.0303b02: 毫人法生死涅槃等見即心行道外。名爲外
T1827_.42.0303b03: 道。即是立也。自論初已來破如此立故名破
T1827_.42.0303b04: 立。即初節意也。次謂有一無生正觀破上來
T1827_.42.0303b05: 所立。言上來所立是所破。無生正觀是能破。
T1827_.42.0303b06: 作此想謂則墮能所見中。破立心起。故第二
T1827_.42.0303b07: 節明本不曾生死涅槃等爲所破。亦未曾有
T1827_.42.0303b08: 無生正觀是能破。能破所破並出謂情故有
T1827_.42.0303b09: 第二節意。外人復謂。若無生死涅槃是所破。
T1827_.42.0303b10: 亦無無生正觀是能破。此則無正無邪無内
T1827_.42.0303b11: 無外。破滅一切法是大邪見人也。是故明諸
T1827_.42.0303b12: 法本不曾成何所論破。汝横謂言成横謂言
T1827_.42.0303b13: 破。以過内者則翻是破法之人。故有第三節
T1827_.42.0303b14: 不成不破意來也。外人復謂。若言都無成破。
T1827_.42.0303b15: 云何能無難不通無通不難。既能無難不通
T1827_.42.0303b16: 無通不難。必應有一妙術。則終有所存。故論
T1827_.42.0303b17: 主明。若有一法不存可有其存。竟無一法不
T1827_.42.0303b18: 存。云何有一法可存。故有第四節來意也。外
T1827_.42.0303b19: 又云。若言不得有一毫可存。復不得無一毫
T1827_.42.0303b20: 可存。三世諸佛云何説十二部經八萬法藏
T1827_.42.0303b21: 教化人耶。是故次明雖未曾有無非有非無
T1827_.42.0303b22: 爲衆生故隨俗而説。故有第五明於二諦。就
T1827_.42.0303b23: 五節意中。初節屬前九品。第五屬此品内第
T1827_.42.0303b24: 二段。餘三節在初段中。即爲三意。此論本是
T1827_.42.0303b25: 長安舊義。昔在江左常云。關河相承晩有所
T1827_.42.0303b26: 得人不學斯論。多是相著。今爲對此病亦作
T1827_.42.0303b27: 四節生起之。初節正破二無我及三無性。第
T1827_.42.0303b28: 二節外人便云。空品前破三性。空品破三無
T1827_.42.0303b29: 性。若三性三無性二我二無我一切破。則是
T1827_.42.0303c01: 破法人及滅佛法人。是故答云。汝見有成法
T1827_.42.0303c02: 及破法生法與滅法。汝是破法人耳。我不曾
T1827_.42.0303c03: 成法亦不破法。不曾生法亦不滅法故我非
T1827_.42.0303c04: 破法人也。第三節云。汝若言我有成破及生
T1827_.42.0303c05: 滅我義爲非。汝無成破及生滅汝義爲是。則
T1827_.42.0303c06: 終有所得所依。云何言無依無得。是故答云。
T1827_.42.0303c07: 汝自謂我有所依得。我未曾有一毫法可依
T1827_.42.0303c08: 得也。第四節云。若無依得不依得。云何經云
T1827_.42.0303c09: 從法身流出十二部經八方法藏教化衆生習
T1827_.42.0303c10: 因成佛。是故答云。此是佛隨俗言耳。至道未
T1827_.42.0303c11: 曾一言。況復八萬法藏。像法決疑經云。從初
T1827_.42.0303c12: 成道乃至涅槃。不曾説一句亦不度一人。而
T1827_.42.0303c13: 衆生自見説法度人耳。此是用長安舊義答
T1827_.42.0303c14: 晩攝論師等人也。就初二問答明破於破即
T1827_.42.0303c15: 爲二意。第一破外人謂論主用空破有。故破
T1827_.42.0303c16: 外空破。次問答破外人謂論主用有破諸法。
T1827_.42.0303c17: 明無有此破。又初問答破外謂内用就縁假
T1827_.42.0303c18: 破。次問答破外謂内用對縁假破。又初問答
T1827_.42.0303c19: 破外謂内用正破邪。次問答破外謂内借邪
T1827_.42.0303c20: 破邪。夫一切能破所破不出此之三雙。今明
T1827_.42.0303c21: 實未曾有此所破。亦未曾有斯能破。初番
T1827_.42.0303c22: 前問次答。問有二意。外曰應有諸法破有故。
T1827_.42.0303c23: 此就有門破能破也。凡有五義。一者既有能
T1827_.42.0303c24: 破則有所破。故一切法有不應言空。二汝有
T1827_.42.0303c25: 能破我有所破。二倶是有我所破既被汝能
T1827_.42.0303c26: 破。破汝能破亦被破。若爾則提婆與衆人無
T1827_.42.0303c27: 異。云何謂外爲所破内爲能破。三者能破所
T1827_.42.0303c28: 破二倶是有。若以能破所亦應用所破能。則
T1827_.42.0303c29: 内爲所破外爲能破。四者能破所破二倶是
T1827_.42.0304a01: 有。倶是所破。則無能破。既無能破則無所破。
T1827_.42.0304a02: 若爾則無能無所。何有屈申。五者若能所倶
T1827_.42.0304a03: 有則虚設三空。捨福義壞。若捨福壞則一切
T1827_.42.0304a04: 不成。若無破餘法有故者。次就無門以破能
T1827_.42.0304a05: 破亦有五義。一者若無能破以何破我。既無
T1827_.42.0304a06: 能破則我義還成。二者若無能破有無相對。
T1827_.42.0304a07: 待於無能則便有所。三者若無能破我有所
T1827_.42.0304a08: 破。我有所破我是有見。汝無能破汝是空見。
T1827_.42.0304a09: 則我是薩衞汝爲方廣。則二倶有過。四者我
T1827_.42.0304a10: 有所破則不失因果。汝無能破便無罪福。故
T1827_.42.0304a11: 寧起身見不惡取空。不以是見墮惡道中。故
T1827_.42.0304a12: 有過義輕無執最重。五者若無能破亦無能
T1827_.42.0304a13: 申。汝云何建立三論欲申正教耶。内曰破如
T1827_.42.0304a14: 可破答上有無難也。今不作有答無答。若作
T1827_.42.0304a15: 有答還著其有難。若作無答還著其無難。亦
T1827_.42.0304a16: 不作非有無答。墮愚癡論故。又平鈍故。亦不
T1827_.42.0304a17: 默然答。以外見默然謂無答故。今答者反擲
T1827_.42.0304a18: 還外人也。汝上來見立今見有破。故擲此破
T1827_.42.0304a19: 立還於外人。今言如者有二種如。一計如二
T1827_.42.0304a20: 破如。計如者。汝上計可破今計能破。二破如
T1827_.42.0304a21: 者。上就汝覓可破無從。今就汝覓能破亦不
T1827_.42.0304a22: 可得。又今過甚於上。上計有可破。我就汝覓
T1827_.42.0304a23: 無從。汝今計能破。汝自將有無破之。故此能
T1827_.42.0304a24: 破自無。不須我破也。又汝將有無乃破立能
T1827_.42.0304a25: 破家。不問我也。我立能破可受汝問。我不立
T1827_.42.0304a26: 能破故不受汝問。如十二門懸構責中説也。
T1827_.42.0304a27: 又汝問爲有能破爲無能破。今將有無還問於
T1827_.42.0304a28: 汝。汝爲有所破爲無所破。若有所破上求何
T1827_.42.0304a29: 故無從。若無所破只汝是所破。所破既無誰
T1827_.42.0304b01: 問能破。又能破若有還是汝有。能破若無還
T1827_.42.0304b02: 是汝無。汝有所破所破既被破。能破是有還
T1827_.42.0304b03: 是所破。汝便無能破亦無所破。何所問耶。又
T1827_.42.0304b04: 上來實不成。今何有破。汝本不成。我何曾破。
T1827_.42.0304b05: 今忽問能破之有無。如人言汝以兎角刀斷
T1827_.42.0304b06: 我馬角。既失兎角。今問覓馬角也。又破如可
T1827_.42.0304b07: 破者。能破若有如可破有。能破若無如可破
T1827_.42.0304b08: 無。如是五門皆如可破。又破如可破者。汝計
T1827_.42.0304b09: 有破可破。皆是汝計。則皆是可破。故云破如
T1827_.42.0304b10: 可破。又本有物然後論破可破耳。未曾有物
T1827_.42.0304b11: 論何破可破耶。如空中華論何物破可破耶。
T1827_.42.0304b12: 問乃無法可破而汝破病則有病可破。乃無
T1827_.42.0304b13: 水可破而止水想則應有破。答汝言想水是
T1827_.42.0304b14: 無水想是有。故作是問。只汝水想還如想水。
T1827_.42.0304b15: 論何破可破耶。注釋爲二。一序外情二答外
T1827_.42.0304b16: 難。汝著破故者。明外人上來實無可破而著
T1827_.42.0304b17: 可破。亦實無能破今著能破。即是罪重鈍根
T1827_.42.0304b18: 也。又釋。明外道有四癡。一者是無立謂立是
T1827_.42.0304b19: 一癡。二者此品復無破謂有破是二癡。二者
T1827_.42.0304b20: 復將有無二破欲破此破是三癡。四者此三
T1827_.42.0304b21: 並是外道自謂。而今安置論主上。此是四癡
T1827_.42.0304b22: 也。此四癡並各反擲答。次天親還用外道二
T1827_.42.0304b23: 難即爲論主雙答。此是不動尺兵寸刀而令外
T1827_.42.0304b24: 軍土崩瓦解。現在注文。以有無法欲破是破。
T1827_.42.0304b25: 明外人自計有破。復自將有無還破外破。是
T1827_.42.0304b26: 爲失中之失。倒中起倒。竟不關我。汝不知耶
T1827_.42.0304b27: 下第二答外難。始終有六轉意。初縱有能破
T1827_.42.0304b28: 答。明破義既成則一切皆空。所以然者。既稱
T1827_.42.0304b29: 爲破則能破所破一切皆破。則一切皆空。以
T1827_.42.0304c01: 破是空之異名故也。是破若有者第二句。外
T1827_.42.0304c02: 人即云。若破成者便有此破。則著我有難。是
T1827_.42.0304c03: 故今明。此破若有則已墮可破中。云何更問
T1827_.42.0304c04: 有耶。是破若無者第三意。外人即云。若能破
T1827_.42.0304c05: 墮可破中便無能破。則著我無難。是故今明。
T1827_.42.0304c06: 能破既無則所破亦無。則無外無内。誰欲難
T1827_.42.0304c07: 耶。如説無第二頭者第四意。外云。若言能破
T1827_.42.0304c08: 所破皆悉無者。汝上來何故破我神耶。乃至
T1827_.42.0304c09: 破我法耶。既破我人法。則知有人法可破。便
T1827_.42.0304c10: 有能破。云何言破可破相與倶無。是故今明。
T1827_.42.0304c11: 如説無第二頭。不以破故便言有頭。第二頭
T1827_.42.0304c12: 本來自無。汝神法亦爾。不以破故便有神法。
T1827_.42.0304c13: 神法本來無。既本來無所破何有能破。如人
T1827_.42.0304c14: 言無者第五意。外人云。若第二頭本來無者
T1827_.42.0304c15: 能破亦本來無。若爾則不應言無。今遂言無
T1827_.42.0304c16: 即有能無之無。以無前物。若爾即有諸法可
T1827_.42.0304c17: 無復有能無之無。是故有能破可破也。故今
T1827_.42.0304c18: 明。如人言無此是實無。以無能無所故名爲
T1827_.42.0304c19: 無。非是將一無以無前物。破可破亦如是者
T1827_.42.0304c20: 第六總答合上義。外曰應有諸法執此彼故。
T1827_.42.0304c21: 上來一番破外人謂論主用空破有。今第二
T1827_.42.0304c22: 破外人謂論主用有破有。前問次答。問有二。
T1827_.42.0304c23: 應有諸法此立所破也。執此彼故立能破也。
T1827_.42.0304c24: 我謂汝以空破有。汝遂言無空。是爲上來用
T1827_.42.0304c25: 有破有。又我言汝用汝義破我。汝遂言無汝
T1827_.42.0304c26: 義以破於我。若爾應還用我義破我義。如是
T1827_.42.0304c27: 有得無得内外等亦類然。又有二破。一就縁
T1827_.42.0304c28: 假。謂就外覓外無從。即初問答也。二對縁假。
T1827_.42.0304c29: 即今文是也。問何故不言執一破異執異破
T1827_.42.0305a01: 一。而言執此彼耶。答一異語局彼此語該。此
T1827_.42.0305a02: 常彼無常此生死彼涅槃。如是一切也。注中
T1827_.42.0305a03: 但偏計一異。以一異是彼大宗故。内曰一非
T1827_.42.0305a04: 所執異亦爾。上明不以空破有汝自謂空。今
T1827_.42.0305a05: 不以有破有亦出汝謂情。上不以正破邪。今
T1827_.42.0305a06: 不以邪破邪。又我就汝覓一異不得。何所執
T1827_.42.0305a07: 耶。又我若執一則同僧佉。執異便同衛世。執
T1827_.42.0305a08: 亦一亦異同勒沙婆。執不一不異同若提子。
T1827_.42.0305a09: 非是四師故無所執。又提婆不與四師同故
T1827_.42.0305a10: 言不一。不與四師異故言不異。求四師得可
T1827_.42.0305a11: 論同異。求竟無從。云何同異。又本無一異。妄
T1827_.42.0305a12: 見一異。我上來欲止妄情故借妄破妄。實無
T1827_.42.0305a13: 妄可借亦無妄可破。問若言借妄破妄者。誰
T1827_.42.0305a14: 借妄耶。若有能借必有所借。答若作此問應
T1827_.42.0305a15: 云借如所借。由汝故謂汝義為所借。謂我為
T1827_.42.0305a16: 能借。並出汝之謂情。我未曾有能借。問若爾
T1827_.42.0305a17: 上何得言借。答心生於有心。像出於有像。借
T1827_.42.0305a18: 見於有借。注釋為二。前釋内通。復次下教作
T1827_.42.0305a19: 難。若有人言汝無所執者。假設有人明他無
T1827_.42.0305a20: 執也。我執一異法者。彼自立一異也。若有此
T1827_.42.0305a21: 問應如是破者。應將一異破有執家也。此意
T1827_.42.0305a22: 欲明論主不執一異故不應將一異難論主。
T1827_.42.0305a23: 若餘人執一異。可用一異以破之耳。又釋。若
T1827_.42.0305a24: 有人言汝無所執。我執一異假設。外問内言。
T1827_.42.0305a25: 汝無所執耶。内言。我無所執。外言。恐汝執法
T1827_.42.0305a26: 破我。汝若無執我自執一異。何懼汝破我耶。
T1827_.42.0305a27: 若有是問應如是破者。教内答外也。我雖無
T1827_.42.0305a28: 執非不借一異以破於汝。汝寧得無懼。外曰
T1827_.42.0305a29: 破他法故汝是破法人。自上已來第一破外
T1827_.42.0305b01: 人謂有能破。今第二破外人謂論主是破法
T1827_.42.0305b02: 人。問意云。從論初已來破於所破。品初二
T1827_.42.0305b03: 番復破能破。是則破能破所。觸法斯無。破
T1827_.42.0305b04: 法無道。故是破法人。又爾前破所破明無外
T1827_.42.0305b05: 邪義。品初已來破於能破則破内正義。若邪
T1827_.42.0305b06: 若正有得無得一切皆破。故名破法罪人。内
T1827_.42.0305b07: 曰汝破法人。明如我懷中無破可破故非破
T1827_.42.0305b08: 人。汝執法執破故汝是破人。又汝作此執
T1827_.42.0305b09: 破於實相。若破實相三寶四諦一切皆破。故
T1827_.42.0305b10: 是破人。我無所執與實相相應故不破實相。
T1827_.42.0305b11: 則一切不破故非破人。又汝欲自成破他故
T1827_.42.0305b12: 是破人。我不自成又不破汝故我非破法人。
T1827_.42.0305b13: 汝義本成可言我破名破法人。汝義本不成。
T1827_.42.0305b14: 本不成是汝不成故汝是破法人。又諸法非
T1827_.42.0305b15: 破不破。汝見破不破故汝是破人。我不見破
T1827_.42.0305b16: 不破亦非見不見故非破人。外曰破他法故
T1827_.42.0305b17: 自法成。論主上云成己破他名為破人。我無
T1827_.42.0305b18: 所成故非破人。外今問内。夫勝必對負屈必
T1827_.42.0305b19: 對申。我既墮負汝則應勝。我義既破汝義自
T1827_.42.0305b20: 成。汝既破他自成故是破人。我但被破不成
T1827_.42.0305b21: 故非破人也。汝破他乃不言汝義成。但他法
T1827_.42.0305b22: 若壞汝法道理自成。又汝口破他義而心成
T1827_.42.0305b23: 汝義。若心不自成汝義何故口破他耶。又上
T1827_.42.0305b24: 來三問答明論主有破論主悉云無破。外今
T1827_.42.0305b25: 云。若無破則有成。此是對無明有。問上云内
T1827_.42.0305b26: 無破則外有立與今何異。答上是内無破外
T1827_.42.0305b27: 有立。今是内若無破内則有立。故與上異。又
T1827_.42.0305b28: 並他破自不成應闇破明不成。明不成闇何
T1827_.42.0305b29: 猶破。解若不生惑何由滅。又外人迴過還論
T1827_.42.0305c01: 主。論主上云汝是破人。汝既詺我為破法人。
T1827_.42.0305c02: 我則為非。汝理數是。則自是非他。是非心生
T1827_.42.0305c03: 故汝是破法人也。我見汝破他故還述汝所
T1827_.42.0305c04: 説。我云何是破法人也。又汝從來明因縁義。
T1827_.42.0305c05: 言無則召有言有則召無。汝既言無成則召成
T1827_.42.0305c06: 言不破則召破。若言無成不召成。言不破不
T1827_.42.0305c07: 召破。復墮自性之失。又汝破為有所申為無
T1827_.42.0305c08: 所申。若無所申應無所敬。那敬三寶。若有所
T1827_.42.0305c09: 申則有所成。内曰成破不一故。此中始末有
T1827_.42.0305c10: 三種答。此第一。汝若言汝義既破我義即成。
T1827_.42.0305c11: 成破便一。勝負屈申應是一。而成破不一。何
T1827_.42.0305c12: 得言汝義既破我即成。故外人反滯論主成破
T1827_.42.0305c13: 一難。而論主復離自執之失。成破若一則有
T1827_.42.0305c14: 四過。一倶是破。二倶是成。三成破若一而成
T1827_.42.0305c15: 是成破非成者。亦應破是成而成非成。四有
T1827_.42.0305c16: 成有破則非一也。又次第答上諸難。汝初云
T1827_.42.0305c17: 他義若破自理數成者。則成破是一。汝立成
T1827_.42.0305c18: 破一義者。汝破我即破。云何汝破我成。我成
T1827_.42.0305c19: 汝即成。云何我成汝破。又現見一物。成時無
T1827_.42.0305c20: 破破時無成。云何言破即成。汝言惑壞解即
T1827_.42.0305c21: 成。則惑壞是解成。猶著成破一難。若言惑自
T1827_.42.0305c22: 壞解即成如闇滅有燈生者。則成壞是異。云
T1827_.42.0305c23: 何汝壞我即成耶。又現見闇滅燈成。今未曾
T1827_.42.0305c24: 有。汝義壞何時有我義成。又闇滅燈成。上亦
T1827_.42.0305c25: 破無。云何更引。汝上云我既無破應當有立
T1827_.42.0305c26: 者。在破既無。何有立耶。又破不有則不無立。
T1827_.42.0305c27: 不無則不有。何所待耶。汝上難云。若有所申
T1827_.42.0305c28: 則有所成。若無所申應無所敬者。正由一無
T1827_.42.0305c29: 所成故無能申耳。又亦得例答之。本對邪故
T1827_.42.0306a01: 有申正。而未曾有邪可破。何曾有正可申。
T1827_.42.0306a02: 餘難並漏上諸答通之。復次成有畏第二重
T1827_.42.0306a03: 顯成破不一。成則有畏破則無畏。畏無畏
T1827_.42.0306a04: 殊故知成破不一。問此明何義。答斥外道
T1827_.42.0306a05: 也。汝上來欲成於法不能成。是故怖畏不
T1827_.42.0306a06: 復敢立。於我法不畏故欲破我。故知成破
T1827_.42.0306a07: 不一。故用此言以譏外道。非是論主成法
T1827_.42.0306a08: 有畏破無畏也。若破他法下第三天親義生
T1827_.42.0306a09: 違言破也。外曰説他執過自執成。問此與
T1827_.42.0306a10: 上破他法故自法成何異。答前成爲成立。今
T1827_.42.0306a11: 成爲成破。是故異。汝乃言成破不一。故不
T1827_.42.0306a12: 自立法而終破他。若爾終應爲成此破。若
T1827_.42.0306a13: 成此破則是自成法也。又更一義。汝乃言
T1827_.42.0306a14: 成破不一不言無有成破。若爾終有成破。若
T1827_.42.0306a15: 汝不成法則不破他。既破他。終爲成立也。
T1827_.42.0306a16: 内曰破他法故自法成一切不成。外謂内爲
T1827_.42.0306a17: 成於破。内今一往許之。破他法故則破義
T1827_.42.0306a18: 成。此破若成則一切不成。所以然者。夫論破
T1827_.42.0306a19: 者。自他一切皆破故名爲破。此破若成則自
T1827_.42.0306a20: 他内外一切不成。既稱一切不成。我義在一
T1827_.42.0306a21: 切内。我云何獨成耶。此破即是畢竟空之異
T1827_.42.0306a22: 名。故一切無成。又如以我不平破汝不平。令
T1827_.42.0306a23: 汝得平則是我平。故一切平也。又一義。夫破
T1827_.42.0306a24: 他明他不成者。即是自不成也。我以汝爲他。
T1827_.42.0306a25: 汝又以我爲他。故一切皆他。既云他不成則
T1827_.42.0306a26: 一切不成也。此是勢破非正文意。又此就相
T1827_.42.0306a27: 待門破。破他法故自法成者。明他立被破則
T1827_.42.0306a28: 破義成也。所以須成此破者。正爲外道有所
T1827_.42.0306a29: 得大小乘人有立病故也。一切不成者。本待
T1827_.42.0306b01: 立故有破。立既不成無立可待。故無有破。故
T1827_.42.0306b02: 云一切不成。此正當文意也。外曰不然世間
T1827_.42.0306b03: 相違故。汝若言成破並空一切不成者。與世
T1827_.42.0306b04: 間相違。誰信此法。以内外唯有二義。一成二
T1827_.42.0306b05: 破。成者立己義破者破他義。如僧佉成一破
T1827_.42.0306b06: 異等。成實成空破毘曇有。大乘成大破小。又
T1827_.42.0306b07: 成己正破他邪。汝無成破。則與一切相違。誰
T1827_.42.0306b08: 信此法。内曰是法世間信。答此一問多種形
T1827_.42.0306b09: 勢。有時云道與俗反。豈爲俗信。信俗則不信
T1827_.42.0306b10: 道。信道則不信俗。如信波若則不信一切法。
T1827_.42.0306b11: 信一切法則不信波若。又答我所以與世間
T1827_.42.0306b12: 相違者。世間智淺見於有無見於破立。以如
T1827_.42.0306b13: 此見不見聖所見見聖所不見。不行聖所行
T1827_.42.0306b14: 行聖所不行。又答我不與世間同。亦無可與
T1827_.42.0306b15: 物異。何者是世人何者是我明同異耶。外即
T1827_.42.0306b16: 難云。即此不同不異便是反於世人。即答云。
T1827_.42.0306b17: 將何物反耶誰反耶反誰耶。而今論主不作
T1827_.42.0306b18: 餘答明爲世人信者。此是破不信以明信也。
T1827_.42.0306b19: 外謂論主此言無道理不可信。是故今明因
T1827_.42.0306b20: 縁生法宛然而畢竟空。雖畢竟空因縁宛然
T1827_.42.0306b21: 了了可信。故中論云。世間現見故世間眼見
T1827_.42.0306b22: 故。是故明世間信也。注釋爲四。一明可信之
T1827_.42.0306b23: 法。二明不可信法。三結不可信。四結成可信。
T1827_.42.0306b24: 初如文。汝謂下第二出不可信法明五家義。
T1827_.42.0306b25: 皆不可信。第一明僧佉義。又除梁椽下第
T1827_.42.0306b26: 二出衞世義。或言因中有果下第三勒沙婆
T1827_.42.0306b27: 義。問何以知此是第三師義。答上已云乳中
T1827_.42.0306b28: 有酪出因中有果義竟。今更説者當知是第
T1827_.42.0306b29: 三師義。或言離因縁諸法生者第四無因外
T1827_.42.0306b30: 道義。其實空不應言説世事者第五邪見外
T1827_.42.0306c01: 道義。如邪見人撥無諸法。是人所執誰當信
T1827_.42.0306c02: 受第三結所不信。我法不爾第四結所信。外
T1827_.42.0306c03: 曰汝無所執是法成。上來百方求覓論主一
T1827_.42.0306c04: 毫之義不得。而内遂云我因縁法與世間同。
T1827_.42.0306c05: 若爾乃不執於自性遂執於因縁。則知有因
T1827_.42.0306c06: 縁義。爲外之所捉得。二者汝若言不執於性
T1827_.42.0306c07: 亦不執因縁都無所執。若爾汝畏於執遂守
T1827_.42.0306c08: 無執。此乃不執於執遂執於無執。則知有執
T1827_.42.0306c09: 也。三者汝若言無執者不與世同亦不與世
T1827_.42.0306c10: 異。遂不與世異而與世同。世間既執。汝亦應
T1827_.42.0306c11: 執。内曰無執不名執如無。答中有二。一法説
T1827_.42.0306c12: 二譬説。無執不名執者法説也。我明執無故
T1827_.42.0306c13: 云無執。言其無執者明其無有執。非謂有無
T1827_.42.0306c14: 執。故不執於執亦不執無執。如無者譬説也。
T1827_.42.0306c15: 如人口中言無物。其實無物。今言無執其實
T1827_.42.0306c16: 無執。非是口中言無物便有於物。亦非是無
T1827_.42.0306c17: 執便是於執。又執既無無執亦無。如對有所
T1827_.42.0306c18: 得故有無所得。有所得既無無得亦無。答上
T1827_.42.0306c19: 因縁問者有多種形勢。一者即用因縁答。明
T1827_.42.0306c20: 因縁生法即寂滅性故無蹤跡處所。有所執
T1827_.42.0306c21: 著便非因縁。二者有時答云。本對性故有因
T1827_.42.0306c22: 縁。既無性亦無因縁。亦性亦因縁如是五句。
T1827_.42.0306c23: 外曰汝説無相法故是滅法人。汝言不執於
T1827_.42.0306c24: 執亦不執無執。則執無執一切滅名滅法人。
T1827_.42.0306c25: 問與上破法人何異。答上明破立倶破名破
T1827_.42.0306c26: 法人。今明不見破立無所執著復無此無執。
T1827_.42.0306c27: 深上一階。是故爲異。内曰破滅法人是名滅
T1827_.42.0306c28: 法人者。當我懷中無滅不滅故非滅法人。我
T1827_.42.0306c29: 實非滅不滅無所執著。汝謂我有所滅欲破
T1827_.42.0307a01: 我者。汝是滅法人。文正爾也。又我明因縁法。
T1827_.42.0307a02: 因縁法即是中道亦是假名。汝今欲滅因縁
T1827_.42.0307a03: 法。即破於中假乃至三寶四諦因果罪福。名
T1827_.42.0307a04: 滅法人。又云。我今是滅法人。所以然者。我滅
T1827_.42.0307a05: 一切戲論諸法名滅法人。又我名斷見人。斷
T1827_.42.0307a06: 一切見故。又我名闡提。畢竟不信邪見法故。
T1827_.42.0307a07: 又我名無心。盡一切觀故。我名唖人。以滅一
T1827_.42.0307a08: 切語故。是故我名滅法人。此並勢破耳。外曰
T1827_.42.0307a09: 應有諸法相待有故。此品第三段破外人謂
T1827_.42.0307a10: 論主有所存法。此文來意有近有遠。若遠來
T1827_.42.0307a11: 者。隨論主所明悉皆有法。若云一切無所依
T1827_.42.0307a12: 必有依對之。論主若無言則有言對之。若非
T1827_.42.0307a13: 默非語則有語默對之。若有語默則有非語
T1827_.42.0307a14: 默對之。若云未曾有如此事則有如此對之。
T1827_.42.0307a15: 此問實難答也。次近生者。論主上云外是滅
T1827_.42.0307a16: 法人内非滅法人。若爾則有滅法人待非滅
T1827_.42.0307a17: 法人。既有所待則便有法。云何言都無所執
T1827_.42.0307a18: 耶。若都無所執對誰論滅法耶。既無所對則
T1827_.42.0307a19: 無汝不滅無汝滅法。汝上不應謂我是滅法
T1827_.42.0307a20: 人汝非滅法人。内曰何有相待一破故。有人
T1827_.42.0307a21: 言。有是一邊。上已破竟。何所待耶。今謂非
T1827_.42.0307a22: 無此意。今明有一毫法求並無從。將何待耶。
T1827_.42.0307a23: 又汝有一毫法論其待者。此一物若在一内
T1827_.42.0307a24: 一中已破。若在異内異中已破。又一是數法。
T1827_.42.0307a25: 前已破無。既其無一。云何有萬法欲明相待
T1827_.42.0307a26: 耶。又一切皆一。如二一名二三一名三。如是
T1827_.42.0307a27: 皆悉是一。則便無多無多故亦無一。何一耶。
T1827_.42.0307a28: 此答非是論主向前走避。外人但是向後退
T1827_.42.0307a29: 覓答。汝言有待者必應有物然後論待。今了
T1827_.42.0307b01: 未知何者是一物而作待問。故爲失也。外曰
T1827_.42.0307b02: 汝無成是成。若依前答有之一邊上已破竟。
T1827_.42.0307b03: 汝乃不爲成有。應當成無。故云無成是成。
T1827_.42.0307b04: 二者汝言一毫法並已破竟。則都不爲成一
T1827_.42.0307b05: 切法。如此則爲成畢竟空。故云無成是成。三
T1827_.42.0307b06: 者汝言一切無成。此終有成。如云一切法不
T1827_.42.0307b07: 生。則波若之不住一切法則住般若。便有波
T1827_.42.0307b08: 若可住。寧得都無所住。四者若言畢竟無所
T1827_.42.0307b09: 依者。汝那能難我種種通令我通不通。那能
T1827_.42.0307b10: 通我種種難令我難不成難。既有難通之能。
T1827_.42.0307b11: 汝必懷一妙術耳。故若有此妙術則是成也。
T1827_.42.0307b12: 五者汝既有此妙悟終有所悟之一法。有此
T1827_.42.0307b13: 一法可學故有此能耳。又無成是成者。不可
T1827_.42.0307b14: 言成不可言不成。則是妙成。故經云。非成非
T1827_.42.0307b15: 不成。始是好成。非苦非樂。乃是大樂。又以非
T1827_.42.0307b16: 成非不成方能知成不成。又無成是成者。汝
T1827_.42.0307b17: 乃無相待。應有絶待成。注釋云。如言屋無馬
T1827_.42.0307b18: 者。智度論云。如廟堂上無馬則有無馬法。汝
T1827_.42.0307b19: 雖無成則有此無成之成。故欣空者聞空則
T1827_.42.0307b20: 喜。惡空者聞空則憂。故知有此空法能生人
T1827_.42.0307b21: 心也。又若無此空法。則信之不得福。毀之應
T1827_.42.0307b22: 無罪。既能生罪福。必有此空法也。内曰不然
T1827_.42.0307b23: 有無一切無故者。若答爲成空問有無一切
T1827_.42.0307b24: 皆無。既不成有。豈成無耶。答生心問者。既有
T1827_.42.0307b25: 無皆無。以何生心。如中論云。有無既已無。知
T1827_.42.0307b26: 有無者誰。故有無皆無。縁觀倶寂。答終有所
T1827_.42.0307b27: 成問者。既無不成。云何有成。亦成不成非成
T1827_.42.0307b28: 不成。既無諸法之不住。寧有波若之可住。答
T1827_.42.0307b29: 絶待問者。若有相待可有絶待。竟無相待何
T1827_.42.0307c01: 有絶待。答終有妙術問者。竟不見汝之無術。
T1827_.42.0307c02: 豈有我之妙術。故云有無一切無。外曰破不
T1827_.42.0307c03: 然自空故。此難來有近遠。遠來者。總難論主
T1827_.42.0307c04: 三空也。我法空及本性自空則不應破。若破
T1827_.42.0307c05: 則非本空。二者若不空而破則違法相。若空
T1827_.42.0307c06: 而破便是癡人。又若不空而破雖破終不可
T1827_.42.0307c07: 空。如雖空而不可破。若空而破有應不破。近
T1827_.42.0307c08: 來意者。從上有無一切無故生。若有無本空
T1827_.42.0307c09: 何事破有無耶。若本不空汝云何説有無皆
T1827_.42.0307c10: 空。不空而破則有違理之負。若空而破則有
T1827_.42.0307c11: 徒勞之弊也。内曰雖自性空取相故縛答進退
T1827_.42.0307c12: 難也。雖自性空答其一難。然諸法本性自空
T1827_.42.0307c13: 實無所破。但爲汝等外道取相故所以須破。
T1827_.42.0307c14: 雖破倒想實無所破。故雖破而空雖空而破。
T1827_.42.0307c15: 義不相違。注爲三。謂法譬合。法説如文。譬説
T1827_.42.0307c16: 中擧愚人者。對上外道呵論主若空而破是
T1827_.42.0307c17: 爲癡人。是故今明。愚人見炎生於水想。外道
T1827_.42.0307c18: 顛倒無神見神。無法見法無空見空。今欲止
T1827_.42.0307c19: 其水想。實無水可破。此是但除其病而不除
T1827_.42.0307c20: 法。謂病故見法。無法可除名不除法。此一問
T1827_.42.0307c21: 答大明三義。一者論道。謂一切法本性空寂。
T1827_.42.0307c22: 性空是正道之異名衆經之要意。叡師歎釋
T1827_.42.0307c23: 道安。鑿荒塗以開轍標玄旨於性空。唯性空
T1827_.42.0307c24: 之宗最得其實。此今問答正論性空。外道謂。
T1827_.42.0307c25: 性若本空則不應破。破故非本性空。則未解
T1827_.42.0307c26: 性空意。論主答雖性空應須破。雖破而是性
T1827_.42.0307c27: 空。此釋成性空意也。二者釋六道三乘人起
T1827_.42.0307c28: 迷意。謂是性空實無六道亦無三乘。無六謂
T1827_.42.0307c29: 六無三謂三。故有九道之異。即是釋起迷意。
T1827_.42.0308a01: 次釋十方三世佛菩薩出世破病意。昔破六
T1827_.42.0308a02: 道今破三乘者。實無六道三乘可破。但止其
T1827_.42.0308a03: 想謂故言破耳。故是釋諸佛菩薩破病意也。
T1827_.42.0308a04: 問乃無所謂六道三乘有能謂之性不。答能
T1827_.42.0308a05: 謂若有不名爲妄及以顛倒。既名爲妄則無
T1827_.42.0308a06: 一毫。故能謂同所謂也。問能謂所謂是無不。
T1827_.42.0308a07: 答本不有。云何有無。如是五句也。外曰無説
T1827_.42.0308a08: 法大經無故。自上已來就内難内。此之一番
T1827_.42.0308a09: 以外難内。難意有二。初牒内九品破有明非
T1827_.42.0308a10: 有。空品破空明非空。非空不可説空。非有
T1827_.42.0308a11: 不可説有。名無説。問實相四句不可説。云
T1827_.42.0308a12: 何言非有非無不可説。答諸外道等多滯空
T1827_.42.0308a13: 有二邊。今欲破其二邊故明非空非有。而
T1827_.42.0308a14: 意在捨於二。是不存兩非令悟入實相也。大
T1827_.42.0308a15: 經無故者引外難内。三種大經此是舊義。無
T1827_.42.0308a16: 有此法。故不可信。内曰有第四。然答外此
T1827_.42.0308a17: 問多有形勢。若涅槃經徳王品中明聞不聞
T1827_.42.0308a18: 義。謂外道大經無有此法。唯方等有之。是
T1827_.42.0308a19: 故名爲昔所不聞而今得聞。而今此中引彼
T1827_.42.0308a20: 經。二有第四者。以諸外道著於有無不信
T1827_.42.0308a21: 非有非無。今欲令捨於有無信非有無。故
T1827_.42.0308a22: 還引彼經明有此法。汝若不信非有無。非
T1827_.42.0308a23: 但不信於内。亦不信外。如中論及大品欲
T1827_.42.0308a24: 令小乘人信諸法空故還引小乘中明法空以
T1827_.42.0308a25: 化小乘。三者又欲恥諸外道明癡如小兒。非
T1827_.42.0308a26: 但不識於内亦自迷於外。内外無識癡無所
T1827_.42.0308a27: 知。四者論主欲除第四明非好法是愚癡論
T1827_.42.0308a28: 耳。如是麁法汝上有之。云何不信。五者欲
T1827_.42.0308a29: 顯外偸得佛法非有非無安置己典。提婆今
T1827_.42.0308b01: 還奪取故。彼經有於第四猶是佛説。又外道
T1827_.42.0308b02: 設有此法。如虫食木耳。然震旦玄儒但有有
T1827_.42.0308b03: 無二句無非有無。天竺外道三外道。三大經
T1827_.42.0308b04: 文亦無之。今言有者直有不可説之言。非是
T1827_.42.0308b05: 非有無不可説。若有此言便即自見。不應責
T1827_.42.0308b06: 論主也。三外道之外六十二見及十四難中
T1827_.42.0308b07: 有第四兩非之言。如非常非無常。此與論主
T1827_.42.0308b08: 非有無意異也。問涅槃經言外道三種經無。
T1827_.42.0308b09: 提婆云何言外道有。答如前釋之。涅槃明無
T1827_.42.0308b10: 者無有顯了辨非有非無中道。論言其有者
T1827_.42.0308b11: 如聲不名大小等也。又涅槃明無據理實無。
T1827_.42.0308b12: 今言有者據盜得耳。又涅槃言無如虫不知
T1827_.42.0308b13: 字。今言有者偶得成字。注云聲非大小者。一
T1827_.42.0308b14: 解云。聲及大小倶是求那。求那不自相依皆
T1827_.42.0308b15: 依陀羅驃。故云聲非大小也。又釋於聽者聲
T1827_.42.0308b16: 不名小。重聽人聲不名大。又釋如鐘比雷不
T1827_.42.0308b17: 名爲大。比磬不名爲小。泥團非瓶非非瓶者。
T1827_.42.0308b18: 泥形異瓶形故言非瓶。更無別體故非非瓶。
T1827_.42.0308b19: 光非明非闇者。月光比日故非明。比星故非
T1827_.42.0308b20: 闇。又釋寸炎爲光滿室稱明。而光異闇復殊
T1827_.42.0308b21: 於明也。外曰若空不應有説。此第二大段明
T1827_.42.0308b22: 中道二諦結會旨歸。生起具如品初。今更示
T1827_.42.0308b23: 一勢。此文來意有近有遠。遠來者。九品破有
T1827_.42.0308b24: 空品破空明非空非有。此是洗顛倒有所得
T1827_.42.0308b25: 性有無。今明從非有非無始得假説有無名
T1827_.42.0308b26: 依二諦説法。此假有無爲欲表非有非無不
T1827_.42.0308b27: 二中道。是故有此章也。次近來者。上破有無
T1827_.42.0308b28: 明非有無。外人著非有無。今破非有無明假
T1827_.42.0308b29: 有無。欲顯正道未曾非有無亦未曾有無。是
T1827_.42.0308c01: 故有此章也。外問意云。若言内外二經並以
T1827_.42.0308c02: 無説法爲至極者。汝師何故説善惡法以化
T1827_.42.0308c03: 物耶。若有所説即不應明於無説。若辨無説
T1827_.42.0308c04: 即不應説。又若有説即不應明有無皆空。如
T1827_.42.0308c05: 其不説則受唖法。内曰隨俗故無過者。外道
T1827_.42.0308c06: 不解二諦。我上不説此是第一義諦。今明説
T1827_.42.0308c07: 者隨俗故説。即會通前語也。又諸佛體道非
T1827_.42.0308c08: 説不説。今隨俗説。何失説耶。雖隨俗説實無
T1827_.42.0308c09: 所説。何曾説耶。注云常依二諦説者。凡夫以
T1827_.42.0308c10: 有爲實故稱爲諦。聖人達空爲實故稱爲諦。
T1827_.42.0308c11: 以依二實説故二説皆實。問何須明依二實
T1827_.42.0308c12: 説耶。答欲防外難。上既云諸法不可説。今遂
T1827_.42.0308c13: 云説。便是妄語。是故今明。依二實説故二語
T1827_.42.0308c14: 皆實非妄語也。外曰俗諦無不實故。外道聰
T1827_.42.0308c15: 明懸知二諦義有相違。眞有三義可得是諦。
T1827_.42.0308c16: 一者空是眞實故名實相。可得是諦。二者空
T1827_.42.0308c17: 於聖人爲實。此亦是諦。三既名爲眞。眞故是
T1827_.42.0308c18: 諦。俗有三義不應名諦。一者有是虚妄不應名
T1827_.42.0308c19: 諦。二於凡爲實不足稱實。三名中無眞不得
T1827_.42.0308c20: 稱諦。故云俗諦無不實故。俗若是諦便入於
T1827_.42.0308c21: 眞。又若二種倶諦則二倶應眞。又開眞俗異
T1827_.42.0308c22: 應開諦不諦異。又若俗遂諦眞則不諦。又直
T1827_.42.0308c23: 難云。若諦則不俗若俗則不諦。云何言有於
T1827_.42.0308c24: 俗諦。内曰相待故如大小答上俗是諦義也。
T1827_.42.0308c25: 可作二義明之。一者眞唯是諦無非諦。二者
T1827_.42.0308c26: 俗亦得是諦亦得非諦。俗於凡是實故稱諦。
T1827_.42.0308c27: 於聖不實故不名諦。是故此俗亦諦不諦。如
T1827_.42.0308c28: 大小者。如奈形於瓜棗大小皆實。問奈定譬
T1827_.42.0308c29: 何物。答異三論師云。奈譬虚實諦不諦瓜棗
T1827_.42.0309a01: 譬凡聖二縁。又云奈譬一色瓜棗譬兩縁。今
T1827_.42.0309a02: 謂文義倶不然。奈正譬俗也。如奈望瓜實小。
T1827_.42.0309a03: 形棗實大。形棗實大譬俗於凡是諦。望瓜實
T1827_.42.0309a04: 小譬俗於聖非諦。文意正爾。不得改易一言。
T1827_.42.0309a05: 問奈譬一色。何故非耶。答外人正難俗應非
T1827_.42.0309a06: 諦。今正答俗是諦非諦。故不得譬一色。問若
T1827_.42.0309a07: 奈望瓜棗大小皆實者。本以實名爲諦。大小
T1827_.42.0309a08: 皆實則皆應是諦。答譬意不爾。如前釋之。正
T1827_.42.0309a09: 取俗。於凡實是諦。於聖不實非是諦。取諦不
T1827_.42.0309a10: 諦二實不言。二實以譬二諦。是故文云。俗諦
T1827_.42.0309a11: 於世人爲實。於聖人爲不實。故以大小之譬
T1827_.42.0309a12: 不得作餘釋也。又於聖不實。不實故空。以空
T1827_.42.0309a13: 爲聖實者。此亦得云此二皆實即是二諦義
T1827_.42.0309a14: 也。問俗於凡是諦於聖非諦。亦得云眞於聖
T1827_.42.0309a15: 是實爲諦。於凡不實故非諦不。答衆師並云。
T1827_.42.0309a16: 此是一例義。今謂通可例之。凡實是聖虚。聖
T1827_.42.0309a17: 實是凡虚。凡虚是聖實聖虚是凡實。別則不
T1827_.42.0309a18: 例。俗有諦不諦義。眞唯諦無不諦。以俗是顛
T1827_.42.0309a19: 倒不實故非是實。但於俗是諦耳。眞是實相
T1827_.42.0309a20: 故是諦。又名之爲眞。復爲聖所證知故唯諦
T1827_.42.0309a21: 無不諦也。文正爾。不得作餘釋之。問今明二
T1827_.42.0309a22: 諦與他云何異。答就二於論者。然一色未曾
T1827_.42.0309a23: 眞俗。於凡聖二解故成二諦耳。他則道理有
T1827_.42.0309a24: 眞俗二境。是故爲異也。又於二縁成二。色未
T1827_.42.0309a25: 曾二不二。如是五句。亦未曾諦不諦。亦如是
T1827_.42.0309a26: 五句。問俗於凡稱諦。是何等凡耶。答此文是
T1827_.42.0309a27: 總想説。世俗凡夫謂有瓶衣地柱。言實有此
T1827_.42.0309a28: 物故名爲諦。問大品云。凡夫不知世諦。若知
T1827_.42.0309a29: 則是須陀洹。今云何言凡夫有俗諦。答今文
T1827_.42.0309b01: 就二於論之。於凡是實故名諦。故涅槃云。世
T1827_.42.0309b02: 人知者名爲世諦。大品云不知者。不知此有
T1827_.42.0309b03: 是空有故不知俗諦。聖人達有無所有即知
T1827_.42.0309b04: 無所有有。故聖人知世諦也。又有四種義。一
T1827_.42.0309b05: 者二諦義。二依二諦説法義。三説二諦義。四
T1827_.42.0309b06: 二諦説義。二諦義者。如前有於凡是實爲諦。
T1827_.42.0309b07: 空於聖爲實是諦。依二諦説者。若説空是實
T1827_.42.0309b08: 依眞諦説。説有是實依世諦説。説二諦者。依
T1827_.42.0309b09: 二諦還説二諦也。二諦説者。一往言於無言
T1827_.42.0309b10: 名説眞諦。言於言名説世諦。此則世諦説得
T1827_.42.0309b11: 説世諦得説眞諦。眞諦不可説。如中論四諦
T1827_.42.0309b12: 品言説是世俗也。然世諦雖言言而常絶。故
T1827_.42.0309b13: 世諦雖説即是不説。眞諦雖無説而不礙説。
T1827_.42.0309b14: 故得眞諦説。問此事云何。答非但所詮之眞
T1827_.42.0309b15: 絶言。即詮眞之言常絶。故此言即無言言。既
T1827_.42.0309b16: 得即是言無言。無言豈不得即是言。故眞諦
T1827_.42.0309b17: 得説。若爾具得四句倶説倶不説互説互不
T1827_.42.0309b18: 説也。外曰知是過得何利。論有三分。二分前
T1827_.42.0309b19: 竟。今是第三迴邪入正請求利益。就文爲二。
T1827_.42.0309b20: 初番明得益。次番辨益相。今前外問。始捨罪
T1827_.42.0309b21: 福終訖破空横摧萬法竪窮五句。作是知者
T1827_.42.0309b22: 有何利耶。内曰如是捨我名得解脱正答利
T1827_.42.0309b23: 也。問上來横窮竪破無一可存。何故偏言捨
T1827_.42.0309b24: 我。答外道欲令捨我得解脱故偏言捨我。又
T1827_.42.0309b25: 上明三空。一我空二法空三空空。我爲其初。
T1827_.42.0309b26: 擧初攝後。又諸外道用我爲主諦。今擧主例
T1827_.42.0309b27: 依。又我見攝六十二見。擧本例末。又我爲觀
T1827_.42.0309b28: 主。言我能作三空之觀。故偏明捨我。興皇大
T1827_.42.0309b29: 師毎登高座常云。不畏煩惱唯畏於我。所以
T1827_.42.0309c01: 然者。他云。斷除煩惱留衆生置故令衆生作
T1827_.42.0309c02: 佛。以此見難除故衆生可畏。興皇大師借李
T1827_.42.0309c03: 耳之言。爲學者曰増。爲道者曰損。損之又損
T1827_.42.0309c04: 之。終至於無損。内外並泯縁觀倶寂。乃得道
T1827_.42.0309c05: 也。外曰何以言名得解脱第二辨得益相。外
T1827_.42.0309c06: 謂實應得道。云何言假名解脱耶。如小乘實
T1827_.42.0309c07: 斷見思實得解脱。大乘人實斷五住二障實
T1827_.42.0309c08: 得解脱。今外道亦然。内曰畢竟清淨故。此是
T1827_.42.0309c09: 偈本。而今無者文脱落故。非脱非縛不所不
T1827_.42.0309c10: 能。不知何以目之。強稱爲脱故云名得解脱
T1827_.42.0309c11: 耳

T1827_.42.0309c12:

百論疏卷下餘

終

T1827_.42.0309c13:
T1827_.42.0309c14:
T1827_.42.0309c15:
T1827_.42.0309c16:
T1827_.42.0309c17:
T1827_.42.0309c18:
T1827_.42.0309c19:
T1827_.42.0309c20:
T1827_.42.0309c21:
T1827_.42.0309c22:
T1827_.42.0309c23:
T1827_.42.0309c24:
T1827_.42.0309c25:
T1827_.42.0309c26:
T1827_.42.0309c27:
T1827_.42.0309c28:
T1827_.42.0309c29:

Footnote:

302 303 304 305 306 307 308 309 310 [行番号:有/無] [返り点:有/無] [CITE]