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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. 73 707 708 709 710 711 712 713 714 [行番号:有/無] [返り点:無/有] [CITE]
T2345_.73.0694a01: 若隨下同教亦即下別教云云。破苑薪約布 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。大失章 T2345_.73.0694a04: 旨。可知。夫種性義。甚深祕妙。補處尚知其 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。爲除五過失生五功徳。説一切衆 T2345_.73.0694a07: 生有佛性。何等除五過失。一爲令衆生離 T2345_.73.0694a08: 下劣心故。二爲令離慢下品人故。三爲 T2345_.73.0694a09: 離虚妄執故。四爲離謗眞實法故。五爲 T2345_.73.0694a10: 離我執故。何等生五功徳。一起正懃心。二 T2345_.73.0694a11: 生恭敬事。三生般若。四生闍那。五生大悲
T2345_.73.0694a14: 誡妄説有佛性。爲犯波羅夷。豈容輒爾 T2345_.73.0694a15: 談佛性義哉。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: 無地分別情非情自他能所等。是名眞佛 T2345_.73.0694a22: 性。如今所述。乃華嚴第一義空之容光耳。 T2345_.73.0694a23: 欲知眞實義處者。要須修入於六相因陀 T2345_.73.0694a24: 羅微細法智矣。地經云。諸佛子菩薩。願善決 T2345_.73.0694a25: 定無雜不可見。廣大如如法界究竟如虚 T2345_.73.0694a26: 空。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 T2345_.73.0694a29: 已上論此種性。信即當三乘教中第八地 T2345_.73.0694b01: 故。圓佛種性初説六決定。不足怪矣
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。譬如月 T2345_.73.0694b06: 輪隨時半異觀。而唯是隱顯之異。而其質 T2345_.73.0694b07: 無有虧盈。全是團圓一輪也。法亦如是。半 T2345_.73.0694b08: 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: 可準知矣
T2345_.73.0694b13: 明圓釋義有異。匡眞評量。言清涼所謂 T2345_.73.0694b14: 圓教。與教判種性而理齊。寂曰。清涼所 T2345_.73.0694b15: 判。雖不全符順至相賢首之正宗。非 T2345_.73.0694b16: 圓二教分齊無差別。苑所揀別非可敢譴。 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。作此貶量而 T2345_.73.0694b19: 已寄語同志。寧可如清涼圓混淆。勿效 T2345_.73.0694b20: 匡眞作與婆吒霰尼相似之圓教釋矣。上 T2345_.73.0694b21: 來明種性竟 T2345_.73.0694b22: 華嚴五教章衍祕鈔第四 T2345_.73.0694b23: T2345_.73.0694b24: T2345_.73.0694b25: T2345_.73.0694b26: T2345_.73.0694b27: 東都長泉律院苾芻普寂撰
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_.73.0694c05: 薪得正
T2345_.73.0694c09: 解性種。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。雖無巨害。恐 T2345_.73.0694c12: 非章旨。九地十一地等。如匡眞辨
T2345_.73.0694c19: 極於第七。辟支窮於第八。望上不足。使二 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: 中。順同二乘現身得證。方便誘引。此與涼 T2345_.73.0694c23: 疏旨相同也。復古云云。大乘義章十四。明 T2345_.73.0694c24: 三乘共十地云云
T2345_.73.0694c27: 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。應思
T2345_.73.0695a03: 一。明三種聲聞中第二稱實聲聞藏。即當瑜 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_.73.0695a10: 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。未見典據
T2345_.73.0695a17: 等者。決擇二字。可作解脱
T2345_.73.0695a21: 大乘下。通結上二義。然則二凡之間。蓋脱 T2345_.73.0695a22: 以此引小之一句也。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: 不足評義。其義不正。其尚可恕。謂他盲 T2345_.73.0695a26: 摸。孰堪聞焉
T2345_.73.0695a29: 如匡眞所圖。西明所判。不同甚師。西明 T2345_.73.0695b01: 擧二説。一舊人判。以四善根爲下品。以有 T2345_.73.0695b02: 學爲中品。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。不能 T2345_.73.0695b08: 入不退位。中品成熟。則今身修道入不退 T2345_.73.0695b09: 位。極至阿那含。不能證無學果入涅槃。 T2345_.73.0695b10: 上品成熟。則於現身中成阿羅漢。證得涅 T2345_.73.0695b11: 槃。準此論意。三藏所判。憬興所辨。粗當論 T2345_.73.0695b12: 旨。足爲依憑。其餘不合瑜伽所説。可知。 T2345_.73.0695b13: 雖然瑜伽所説幽遠解。不可輒爾評定 T2345_.73.0695b14: 是非
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。倫十一下。明勝解行地。衆 T2345_.73.0695b23: 説紛紜 T2345_.73.0695b24: T2345_.73.0695b25: [IMAGE] T2345_.73.0695b26: [IMAGE] T2345_.73.0695b27: [IMAGE] T2345_.73.0695b28: [IMAGE] T2345_.73.0695b29: [IMAGE]
T2345_.73.0695c03: 信而爲十信故。或處似以十信已去三賢 T2345_.73.0695c04: 爲勝解行地。以十信已前爲種性地。或處 T2345_.73.0695c05: 似以三賢爲勝解行地。以十信及十信已 T2345_.73.0695c06: 前爲種性地。雜集論十三。唯識論第九等 T2345_.73.0695c07: 意。以發心已去爲勝解行地。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_.73.0695c12: 退。是約眞實。増上忍已去。是約上忍已去 T2345_.73.0695c13: 不出觀。直發苦忍眞明。可知。匡眞引探玄
T2345_.73.0695c16: 以説有十回向名位。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。次出不 T2345_.73.0695c18: 退三位。雖是似始教所判。準一論意。應是 T2345_.73.0695c19: 教判位。何以故。一論旨趣既當教。判位 T2345_.73.0695c20: 何不然。諸經論所説位相。非皆可以賢首 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。理亦無違
T2345_.73.0696a04: 致亦言。此是示同。亦不下揀異。亦字應而 T2345_.73.0696a05: 字寫誤。匡眞不肯。引孔目云云。寂曰。折薪 T2345_.73.0696a06: 得旨。匡眞甚非。以二箇但字。而遂其非可 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: 引孔目三云。約大乘教。有其十門。顯十 T2345_.73.0696a14: 地故。亦不假似彼。寂曰。復古意下亦字。 T2345_.73.0696a15: 亦於上句説十地差別。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: 謂十門各顯十地。何咎之有
T2345_.73.0696a20: 相宗亦有以十信爲行之説。豈可局執乎」
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_.73.0696a28: 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: 有妨。在昔慧心問之四明。四明會以妙 T2345_.73.0696b02: 句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。至七住發眞。或説。別途 T2345_.73.0696b06: 別教。如文句述。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。説不退有二。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: 入阿鼻。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。不墮二 T2345_.73.0696b14: 乘。依慈氏宗。種性菩薩。有退入惡趣。如本 T2345_.73.0696b15: 業經等。證眞擧八證。以妙樂爲正。謂戒疏 T2345_.73.0696b16: 及起信示現退等。是就初住盡見惑者判 T2345_.73.0696b17: 之。妙樂約見惑至七住者論之。寂曰。其 T2345_.73.0696b18: 判爲示現退者。有教有理。無所間然。其 T2345_.73.0696b19: 據妙樂。以別途別教會釋之説。亦有理教。 T2345_.73.0696b20: 乃可依用焉。寂曰。瓔珞經文句逗辨解 T2345_.73.0696b21: 者致謬。如餘處辨。凡經論之中異説會 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。爲破行人増上慢心。又爲消經
T2345_.73.0696b28: 爲名別義通等。竝皆不穩當。可知。義苑復 T2345_.73.0696b29: 古云云
T2345_.73.0696c03: 云蓋諳之差耳。其所修下是解行發心之 T2345_.73.0696c04: 文。匡眞引四明云云。寂曰。匡眞不領台教 T2345_.73.0696c05: 是同教門故。所立圓教以登地已上乃至佛 T2345_.73.0696c06: 果爲所依理。今宗乃別教門故。據八地上 T2345_.73.0696c07: 理建立圓教。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。且其言始
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。與今少異可知
T2345_.73.0696c17: 故。不假似小教。如勝鬘涅槃等所説
T2345_.73.0696c21: 不同後圓融。匡眞云涼師謂是圓頓者何
T2345_.73.0696c24: 者頓教也者。以一念不生前後際斷。爲其宗 T2345_.73.0696c25: 致故。擧念即乖。如少林提唱。匡眞所言。雖 T2345_.73.0696c26: 有一理定非今意
T2345_.73.0696c29: 位。妙玄四之二云。平等法界。尚不論悟與 T2345_.73.0697a01: 不悟。孰辨淺深。既論悟與不悟。何妨於淺 T2345_.73.0697a02: 深。究竟大乘。無過華嚴大集大品法華涅 T2345_.73.0697a03: 槃。雖明法界平等無説無示。行位日炳 T2345_.73.0697a04: 然。又云。實相平等雖無位次。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: 執無相平等。撥無位次階差之僻見。此乃 T2345_.73.0697a07: 明無修之修無位之位之明鑑也
T2345_.73.0697a10: 以別教中該攝釋。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: 一乘雖非圓教。而圓義定有故。不可言圓 T2345_.73.0697a13: 教有二。可得言圓教有二義。此旨甚深。人 T2345_.73.0697a14: 多不解。不領今家云圓教有二義。與演義 T2345_.73.0697a15: 云圓教有二。其語相似而其意則殊故。於 T2345_.73.0697a16: 是乎生過不及之失。可思
T2345_.73.0697a19: 明品同卷賢首品云云。廣解匡眞引玄 T2345_.73.0697a20: 談第二之文。其云以初攝後。寂曰。此 T2345_.73.0697a21: 不當。涼疏釋信攝一切位故。云以初攝 T2345_.73.0697a22: 後。非是偏局可知。涼疏次叙五位互攝。意 T2345_.73.0697a23: 謂初住攝初行初向初地。乃至第十住攝第 T2345_.73.0697a24: 十行第十向第十地云云。寂曰。此解恐非二 T2345_.73.0697a25: 祖正旨。探玄第四云。若依普賢自法。一切皆 T2345_.73.0697a26: 無位。若依寄法。則同教。然信入位之 T2345_.73.0697a27: 際。通攝一切諸位皆在此中。無不具足。此 T2345_.73.0697a28: 即約行攝位。同卷云。若一乘圓教中。實則 T2345_.73.0697a29: 不依位。寄教位相以辨之。於信不退 T2345_.73.0697b01: 際。則明得彼普賢法界行徳。具攝因果圓 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。與教化現何別 答。彼但 T2345_.73.0697b06: 於一位。依一世界化現一佛。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: 文。涼疏互攝。非宗正意。孔目三云云。如匡 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_.73.0697b20: 云
T2345_.73.0697b27: 門。冀學者豁開一雙眼。辨其端的也。莫以 T2345_.73.0697b28: 童蒙之知見。而輒解輒説之哉
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。非可論自分勝進 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。是故成入 T2345_.73.0697c07: 道之器。徳周法界曰普。普徳交飾爲嚴。普 T2345_.73.0697c08: 即嚴乃至離染貞潔。表爲道器故云童子。 T2345_.73.0697c09: 乃至見佛得定。爲自分始。聞經得定。爲
T2345_.73.0697c13: 玄十六初云云
T2345_.73.0697c21: 心。今賢首品乃十信發心。今發心是開發義 T2345_.73.0697c22: 兼發起。後品發心。是發起義兼開發。寂曰。 T2345_.73.0697c23: 所判雖有一理。恐非祖意。匡眞所辨。亦 T2345_.73.0697c24: 不穩當
T2345_.73.0697c27: 以教所説行位等。爲信解阿含門故。孔
T2345_.73.0698a01: 阿含者。即指教門方便。前三乘教。雖於自 T2345_.73.0698a02: 宗各有智斷行位。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少 T2345_.73.0698a08: 衰也。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。一由三 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_.73.0698a15: 中。總無化現成佛。以未得不退故。若教 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: 云
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_.73.0698a28: 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。何須説後位耶 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: 所照。非凡夫二乘及七地前菩薩之所測 T2345_.73.0698b04: 也。勿妄揣度
T2345_.73.0698b07: 四孔目四云云
T2345_.73.0698b10: 成佛。若對異機現不成佛。若約正理無成 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。亦不住學地成佛。若對不 T2345_.73.0698b13: 成機。則常不成。由如大海於諸位中無有 T2345_.73.0698b14: 溢。即楞伽經菩薩一闡提是也。若對異病 T2345_.73.0698b15: 機。則無成不成。若對普賢機。則亦成亦不
T2345_.73.0698b19: 四云。問。何故此中信位菩薩。得有如是廣 T2345_.73.0698b20: 大功徳。答。此是普賢法界行位。但就信門
T2345_.73.0698b23: 成佛故。約行成不云位佛。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_.73.0698b28: 分。順決擇分。言聲聞三生者。倶舍二十三。 T2345_.73.0698b29: 以順解脱分爲第一生。以順決擇分爲第 T2345_.73.0698c01: 二生。以入聖爲第三生。正理論六十所判。 T2345_.73.0698c02: 與此不同。可知。婆沙第七及百一等。唯云 T2345_.73.0698c03: 三生不明三生是何故。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。以三生爲狹 T2345_.73.0698c07: 少道。以六十劫爲廣大道。名廣慧聲聞。以 T2345_.73.0698c08: 麟角百劫爲最利根。倶舍亦同。今章雖不 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。以厭苦至誠進 T2345_.73.0698c11: 修不退速得果證爲利。以厭苦緩慢。修道 T2345_.73.0698c12: 倦怠。久不得果爲鈍。雖此有理。恐非正 T2345_.73.0698c13: 義。何者一利鈍言相翻指配。則文義混淆。使 T2345_.73.0698c14: 人泣岐。豈非致濫耶。宜以婆沙爲定量 T2345_.73.0698c15: 矣。折薪云云。匡眞彈斥。寂曰。彈當矣
T2345_.73.0698c18: 非是正理。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。經一生證獨覺果 T2345_.73.0698c21: 故。云極速四生。意趣顯然。婆沙之中。無獨 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。豈非謬 T2345_.73.0698c25: 耶。匡眞引舊婆沙六十四倶舍二十三云云
T2345_.73.0698c29: 薩。匡眞彈復古。寂曰。此彈當矣
T2345_.73.0699a03: 説。今言水火等劫。亦取八十増減。非謂六 T2345_.73.0699a04: 十四轉等。孔目四云云
T2345_.73.0699a09: 律疏云云。有當有不當。非今所要。略而不 T2345_.73.0699a10: 辨
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: 云伽耶。是依古説耳。非是寫誤。匡眞出或 T2345_.73.0699a18: 云。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: 有佛生伽耶之説。蓋乃譯場之差。展轉相 T2345_.73.0699a21: 傳乎。不須強會
T2345_.73.0699a24: 探玄十五・演義鈔四十五初釋之。三阿僧祇。 T2345_.73.0699a25: 如瑜伽倫十二上・演義第八等相。匡眞出
T2345_.73.0699a28: 全是鈔主臆斷。何足依用。次出婆沙三説。 T2345_.73.0699a29: 初二説不順論文。可知。第三説同雜集。亦 T2345_.73.0699b01: 不允當
T2345_.73.0699b04: 等。如匡眞辨
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 T2345_.73.0699b12: 往摩醯首羅智處。永斷一切麁重。頓證圓 T2345_.73.0699b13: 轉依。得四智四涅槃。成四身四土。非唯 T2345_.73.0699b14: 就化身而説成佛也。然是説當直進教。隣 T2345_.73.0699b15: 於教故。今據智論等囘心教分齊。就變 T2345_.73.0699b16: 化而明成佛相耳。今章明始教中。多引瑜 T2345_.73.0699b17: 伽等證明。而今此一章。全不出彼説。是乃 T2345_.73.0699b18: 顯始教有囘心直進二門故。教判不必一 T2345_.73.0699b19: 途。亦示教判據義分別如來悉檀不思議之 T2345_.73.0699b20: 教迹。不可局執於一途之微旨。學者可察」
T2345_.73.0699b23: 明始教中。引華嚴阿僧祇品明。何必以數 T2345_.73.0699b24: 多少。判始分齊也。應思
T2345_.73.0699b27: 云實修行耳。匡眞引要問答上云云。集成 T2345_.73.0699b28: 叙演義八十之文。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。無有實形。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: 無時不有。無處不在。若有時不有。有處 T2345_.73.0699c04: 不在者。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_.73.0699c09: 道理。匡眞呵曰笑柄者何耶。四分疏所 T2345_.73.0699c10: 云。亦有道理。天台已前地人等。尊尚華嚴。 T2345_.73.0699c11: 以法華爲不了者多矣。天台宗於法華。對 T2345_.73.0699c12: 前四時。以法華爲無上醍醐。其對辨於華 T2345_.73.0699c13: 嚴之文。多似抗敵前揚華嚴抑法華之 T2345_.73.0699c14: 徒。賢首宗於華嚴。製述章疏。以法華同於 T2345_.73.0699c15: 教。由智回向爲同教一乘。是亦應有抗 T2345_.73.0699c16: 對於台判之意也。眞言判法華爲教者 T2345_.73.0699c17: 不允
T2345_.73.0699c22: 證一乘義。今以勝天王。證教義。義門別 T2345_.73.0699c23: 故耳。探玄第三引瑜伽爲三乘。次引寶雲 T2345_.73.0699c24: 六云。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。應言無量 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。亦以三僧祇爲定量 T2345_.73.0699c28: 云云。其於教義不一準。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: 須準至教量辨別大旨矣。匡眞破復古云 T2345_.73.0700a02: 云。寂曰。復古引演義。而不甄別彼約一乘。 T2345_.73.0700a03: 今約教之異者不允。樹形等言。於一家 T2345_.73.0700a04: 判則似有妨。而直就經文。則非可敢責 T2345_.73.0700a05: 焉。匡眞拘拘教格。動咎他釋。偏局哉
T2345_.73.0700a08: 寶雲以證教。同教一乘。與教教相無 T2345_.73.0700a09: 別。可以此知。匡眞謂教與同教一乘異 T2345_.73.0700a10: 猶天淵。強設會釋可見
T2345_.73.0700a13: 集成直爲同教一乘者大過也。教與同教 T2345_.73.0700a14: 一乘。會三歸一教全是一。但由智回向有 T2345_.73.0700a15: 別。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: 得一混焉
T2345_.73.0700a22: 第五修行依身者 此明所依身。所依身不 T2345_.73.0700a23: 出分段變易二身。唯識論第八・疏八末・瑜 T2345_.73.0700a24: 伽倫 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_.73.0700b03: 果。是約惑種子。八地已上煩惱永不現行。
T2345_.73.0700b06: 中。有十地言。未見典據。可考
T2345_.73.0700b09: 祖自意。以相宗不許分段至金剛故云云。 T2345_.73.0700b10: 寂曰。第二説。非是祖師自意。諸經論説始 T2345_.73.0700b11: 教分齊中。往往有分段至金剛之説。如 T2345_.73.0700b12: 十住斷結經。雖是直進教不可一準故。以 T2345_.73.0700b13: 二義而辨之。何敢用私意。應思。匡眞彈義 T2345_.73.0700b14: 苑云云
T2345_.73.0700b17: 則與回心教有何別耶。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: 金剛已後應受變易。第二説不受變易。而 T2345_.73.0700b20: 所以異回心教者。彼約化身。此約實報。寂 T2345_.73.0700b21: 曰。前義則雖引經。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_.73.0700b26: 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。倫一上十七上。對法第五。唯識述七 T2345_.73.0700b29: 本。樞要下末。了義燈五末等云云廣明 T2345_.73.0700c01: T2345_.73.0700c02: [IMAGE] T2345_.73.0700c03: [IMAGE] T2345_.73.0700c04: [IMAGE] T2345_.73.0700c05: [IMAGE] T2345_.73.0700c06: [IMAGE] T2345_.73.0700c07: [IMAGE] T2345_.73.0700c08: [IMAGE] 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。乃至其中能起此 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。雖未永斷。然此愛不
T2345_.73.0700c18: 等意。西明云。三藏解云。瑜伽約潤中有。對 T2345_.73.0700c19: 法約潤生有。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。爲道力所 T2345_.73.0700c24: 制故。不能起。而有生地惑氣分相潤。是 T2345_.73.0700c25: 爲種潤。結生相續異説頗多。不遑縷述
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。正當從 T2345_.73.0701a04: 始向終之際故。今抑之令在于二空教之 T2345_.73.0701a05: 當分。應知
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。不言有學。大乘義章。 T2345_.73.0701a10: 亦不明有學受變易。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。通於 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: T2345_.73.0701a17: [IMAGE] T2345_.73.0701a18: [IMAGE] T2345_.73.0701a19: [IMAGE] T2345_.73.0701a20: [IMAGE] T2345_.73.0701a21: [IMAGE] T2345_.73.0701a22: [IMAGE] T2345_.73.0701a23: [IMAGE]
T2345_.73.0701a26: 然此寄對小乘教説 苑薪云云
T2345_.73.0701b04: 已辨
T2345_.73.0701b12: 薪意以謂。準涼疏意。仁王十心即指住位。 T2345_.73.0701b13: 經論同於不退際爲過二乘。寂曰。按章文 T2345_.73.0701b14: 勢。折薪得旨
T2345_.73.0701b21: 等名而分麁細。於正使習氣。亦別麁細。豈 T2345_.73.0701b22: 可言無麁細乎。匡眞所出舊説二義。亦不 T2345_.73.0701b23: 允當。下順下章判。至下當辨。影章十五
T2345_.73.0701b28: 之。不足怪矣。今則約教菩薩根性熟利 T2345_.73.0701b29: 悲智雙行。不相離者而説之。彼此不相妨 T2345_.73.0701c01: 可知
T2345_.73.0701c06: 死。在分段後。顯其教漸漸深遠。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: 擧有人言評斥。寂曰。兩評不當。有人所云。 T2345_.73.0701c12: 雖於今宗所立而不全同。於大道理爲善 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_.73.0701c17: 解行位中。不可無變易身。但準教格。不 T2345_.73.0701c18: 立變易之名耳。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: 愚學解圓教者。則謬之甚矣。可知 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。折薪知是 T2345_.73.0701c24: 寫脱者善矣。不知唯脱一句故。勞多工 T2345_.73.0701c25: 夫耳。復古甚非。匡眞擧四所以云云。可謂 T2345_.73.0701c26: 鑿説矣
T2345_.73.0701c29: 不許二乘斷惑者。不許愚法二乘斷惑也。 T2345_.73.0702a01: 非謂一切。下章明教中。有亦可之釋。按 T2345_.73.0702a02: 教自宗。雖有淳熟高勝二乘。能斷諸惑。 T2345_.73.0702a03: 此教二乘聖智通宏内證與菩薩同故。不別 T2345_.73.0702a04: 立二乘斷惑耳。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。何言同小 T2345_.73.0702a06: 乘也。次問答中。其知教有自教二乘者 T2345_.73.0702a07: 善矣。其言教深細言其不能斷等者非也」
T2345_.73.0702a12: T2345_.73.0702a13: [IMAGE] T2345_.73.0702a14: [IMAGE] T2345_.73.0702a15: [IMAGE] T2345_.73.0702a16: [IMAGE] T2345_.73.0702a17: [IMAGE] T2345_.73.0702a18: [IMAGE] T2345_.73.0702a19: 今章云執我。云非第六引等語意。依護 T2345_.73.0702a20: 法師可知。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云 T2345_.73.0702a22: 云。非第六所引等者。匡眞擧開導依辨。蓋 T2345_.73.0702a23: 乃證非第六所引之意耳。是不允當。今言 T2345_.73.0702a24: 非第六所引者。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: 關開導依也
T2345_.73.0702b08: T2345_.73.0702b09: [IMAGE] T2345_.73.0702b10: [IMAGE] T2345_.73.0702b11: [IMAGE] T2345_.73.0702b12: [IMAGE] T2345_.73.0702b13: [IMAGE] 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: 門。而註家竝約十六心等釋者。恐不符順 T2345_.73.0702b18: 章旨焉。可知。瑜伽倫十六。明眞相見道 T2345_.73.0702b19: 云云。具如唯識論疏明
T2345_.73.0702b22: 斷惑。唯伏修惑。不能伏見。修惑之中。唯 T2345_.73.0702b23: 伏麁惑不能伏細。倶生身邊見兩解。如匡 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。修惑亦不伏細。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: 不分。何以故。唯是不了諦理之一法故。是 T2345_.73.0702c01: 故前以世道伏迷事麁惑者。入見道則迷 T2345_.73.0702c02: 理惑品任運除滅。不妨超得二果三果。此 T2345_.73.0702c03: 義甚深。宜細思忖
T2345_.73.0702c10: 界惑證後三果者。折薪約經生聖辨者甚 T2345_.73.0702c11: 不允。經生聖者。諸惑任運斷。不可引彼明 T2345_.73.0702c12: 斷惑進修之義門也。雜集十三云云
T2345_.73.0702c15: 出圓位者。引例不佳。匡眞擧賢聖章。有中 T2345_.73.0702c16: 二果隨超一耶不之辨云云。次有超前三 T2345_.73.0702c17: 果耶不之辨。答釋造語不穩。應言依他宗 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。超前 T2345_.73.0702c20: 三果可知
T2345_.73.0702c23: 非固守漸次也。復古釋中間禪云云。寂曰。 T2345_.73.0702c24: 大非。如匡眞咎焉
T2345_.73.0702c27: 義林出二義。一義則末那惑。九地各有一 T2345_.73.0702c28: 品。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: 有九品云云。基師以前義爲正。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: 應正。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。不可如第 T2345_.73.0703a06: 六識惑界地條然也。應思
T2345_.73.0703a09: 當矣
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。不同利根 T2345_.73.0703a14: 聖分滅定障。復古所揀。全無過失。匡眞自 T2345_.73.0703a15: 解甚不應理。始教所談。趣寂二乘入無餘 T2345_.73.0703a16: 依。一眞圓寂歸無爲滅。有何所依論於種 T2345_.73.0703a17: 現也。匡眞引唯識云云。一一不允
T2345_.73.0703a20: 不障自乘出離智慧。而非全不障智慧 T2345_.73.0703a21: 故。匡眞所評亦非純美。可知。解脱障出於 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。倫十七下云云
T2345_.73.0703a26: 即屬大乘也。今以婆沙宗名爲小乘。定其 T2345_.73.0703a27: 教限不依異部。是由異部中間有分通大 T2345_.73.0703a28: 乘之義分齊定。然言愚法一向不斷所 T2345_.73.0703a29: 知障等者。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。雖名不染 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。言彼全不斷所知障也。匡眞引倶舍及 T2345_.73.0703b05: 密嚴疏。叙有部計。次引義林。明大乘斷種 T2345_.73.0703b06: 子。雖其所引非今的證。於義無害
T2345_.73.0703b09: 之。寂曰。此彈當矣
T2345_.73.0703b12: 此釋不允。伏乃伏種子力。不令現行之義。 T2345_.73.0703b13: 何分二伏。伏言多於現行言之。斷障義林 T2345_.73.0703b14: 云。若伏斷者。折種子力。令不生現。名伏 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: 雖有伏者。而於細者及二隨眠。止觀力微。
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。未全
T2345_.73.0703b26: 云
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。竝以等覺斷爲 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: 一切煩惱習等之文證明之。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: 未捨彼。與無間道不相違故。乃至解脱
T2345_.73.0703c12: 障。未名最極。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: 入如來地。由是佛地説斷彼麁重云云。二 T2345_.73.0703c15: 智所斷交際知。豈容以言慮而定説耶。 T2345_.73.0703c16: 若就生智之善巧。則兩説各有道理。但偏 T2345_.73.0703c17: 取則失而已
T2345_.73.0703c21: 慧意。護法所立順於始教。安慧所立隣於 T2345_.73.0703c22: 教故耳。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: 明末那。此亦應明煩惱所知。分科可考
T2345_.73.0703c28: 云
T2345_.73.0704a04: 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。甚不應理 T2345_.73.0704a18: 可知。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。乃斷障後地所 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。匡眞引斷 T2345_.73.0704a22: 障義林。文義明暢。可細披尋
T2345_.73.0704a25: 至金剛。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_.73.0704b01: 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: 地。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。雖明現行。地上故留者。種 T2345_.73.0704b06: 體也。八地已上尚有惑種故。雖起之而可 T2345_.73.0704b07: 起矣。而純無漏觀相續故。無煩惱可起之 T2345_.73.0704b08: 時。然則今言通十地者。是約容起種體 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。生空智果不違
T2345_.73.0704b14: 文證。則可許之。若無文據。則理定不成」
T2345_.73.0704b17: 相翻門。可見。築押者。匡眞引楞伽玄云云。
T2345_.73.0704b24: 孔目三云云
T2345_.73.0704b27: 那煩惱耶。今辨教中。言聲聞不斷惑。 T2345_.73.0704b28: 全約愚法耳。是乃由愚法二乘不證法 T2345_.73.0704b29: 空故。人空智亦未淨之意趣故。非謂大乘 T2345_.73.0704c01: 聲聞不能斷惑也。次下當辨 問。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。今何不説教自宗二乘耶 答。 T2345_.73.0704c04: 如所問二乘。是假名聲聞。其實菩薩證人 T2345_.73.0704c05: 空者。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: 漢。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。亦得名覺。 T2345_.73.0704c12: 何以故。正覺見道斷煩惱故。乃至斯陀含阿
T2345_.73.0704c15: 隔別。是故不別辨聲聞斷惑而已
T2345_.73.0704c20: 説煩惱金剛斷。又以小同大。説二乘能斷 T2345_.73.0704c21: 煩惱分斷所知。今教就實説愚法二乘 T2345_.73.0704c22: 不能究竟斷惑之異。後又亦下謂始教説 T2345_.73.0704c23: 二乘斷惑。約三乘教中二乘。教之中言 T2345_.73.0704c24: 聲聞不斷惑。是約愚法。二義少異。可知。苑 T2345_.73.0704c25: 薪復古未詳
T2345_.73.0704c28: 玄十云。若約教。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_.73.0705a07: 言攝論證異小者不穩。應言證超權也。 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。何咎不全同焉。且得人空 T2345_.73.0705a10: 等之辨甚非。彼經云人空者。顯菩薩雖得 T2345_.73.0705a11: 人空。而不如二乘取證故。偏言人空耳。 T2345_.73.0705a12: 非謂不得法空也
T2345_.73.0705a16: 障。正使斷盡故。地上唯淨治習氣而已故。 T2345_.73.0705a17: 不分見修而判之。復古云云。寂曰。此問答 T2345_.73.0705a18: 不允。教雖以正使習氣而判之。而正使 T2345_.73.0705a19: 之中自有見修。始教則二惑別時斷。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: 不應理。此全不領復古所揀辨之意趣。 T2345_.73.0705a22: 以即空即如而評之。其非可知
T2345_.73.0705a25: 興等云云。言人言者。乃當護法計。今章前 T2345_.73.0705a26: 明始教中。依護法義。今明教中。依安 T2345_.73.0705a27: 慧意。以安慧所立與教相合故耳
T2345_.73.0705b01: 不穩。言論釋者。猶言論。論家稱地上。名 T2345_.73.0705b02: 菩薩摩訶薩。是通格也
T2345_.73.0705b05: 瑜伽倫十三上及十八上明。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: 説十八麁重。對法第十説二十種麁重。唯識 T2345_.73.0705b08: 述三末九末倫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。又燈五上七本有辨 T2345_.73.0705b12: 問云何地此中無也 苑薪云云
T2345_.73.0705b15: 義不可得。若就相續斷義可得。而非初中 T2345_.73.0705b16: 後。取初中後可知
T2345_.73.0705b24: 九下云云。匡眞引攝論。論第十云云云
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_.73.0705c02: 旨。蓋文寫誤乎
T2345_.73.0705c05: 後無明
T2345_.73.0705c08: 身。智障清淨能現法身。寂曰。若以初法身
T2345_.73.0705c11: 註家所覽經本。與章所引相違故。各加會 T2345_.73.0705c12: 釋。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。今擧一 T2345_.73.0705c14: 圖以備撿尋 T2345_.73.0705c15: 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_.73.0705c24: 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_.73.0705c28: 明品鈔云云
T2345_.73.0706a06: 曰。四種生死。乃變易生死之縁及因果。開以 T2345_.73.0706a07: 爲四。其實則四不相離故。一切時中不可 T2345_.73.0706a08: 缺之。淄州以此旨破古。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: 六地等。此例甚多。豈可爲皆非乎。匡眞所 T2345_.73.0706a13: 評亦甚有理。淄州無地免過乎。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。則定暗之差耳。無上依經梁攝論。如 T2345_.73.0706a18: 匡眞引。唯識述八末云云
T2345_.73.0706a24: 是爲微薄。薪以爲。除斷欲色有縛故云微 T2345_.73.0706a25: 薄。非指習氣而爲微薄云云。寂曰。義苑得
T2345_.73.0706a29: 地。寂曰。所配甚非。今明地上所斷。何云見 T2345_.73.0706b01: 一處住地。其餘亦不相當。應言。以欲愛色 T2345_.73.0706b02: 愛爲色煩惱。以有愛爲心煩惱。以無明 T2345_.73.0706b03: 爲色心習也。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_.73.0706b11: 立分別倶生見修等名。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: 聽受正法信樂無我。尚未能翻破一闡提 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。種子全不能斷。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。教斷惑 T2345_.73.0706b21: 云云。其判釋則雖頗有異。其旨趣則應歸 T2345_.73.0706b22: 一致也。不可偏認今章權實對辨之一理 T2345_.73.0706b23: 爲定量。貶瑜伽對法等所説。言是寄顯而 T2345_.73.0706b24: 非實斷惑也
T2345_.73.0706b27: 見道位。正使即滅修位唯治殘習。至於八 T2345_.73.0706b28: 地究竟滅盡。言分別起是見道斷。倶生則修 T2345_.73.0706b29: 道斷者。是寄顯語云云。今文全依彼意可 T2345_.73.0706c01: 知。無相論等者。即轉識論所出文。如匡眞 T2345_.73.0706c02: 引。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: 不以分別倶生分見修斷之旨也。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: 言但是分別正使者非也。如匡眞評
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_.73.0706c20: 寄顯耳。折薪於斷二愚。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_.73.0706c25: 非凡所測。豈可妄説。粗知大意。爲破行 T2345_.73.0706c26: 人増上慢心。又爲消經文引物悕向。不可
T2345_.73.0706c29: 信耳
T2345_.73.0707a03: 生故應知
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。但由無明倒想自 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: 苦。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。是故聞説煩惱過 T2345_.73.0707a16: 患。一念生厭背之心。尚應得無量功徳。何 T2345_.73.0707a17: 況於伏滅之者乎。近代教家。間有僻解圓 T2345_.73.0707a18: 頓者。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。使人 T2345_.73.0707a21: 任運起層慢。陷煩惱無過之見阬焉。匡眞 T2345_.73.0707a22: 爲其主魁可
T2345_.73.0707a27: 所異。而推其所歸宿。無復大違。予竊謂清 T2345_.73.0707a28: 涼之異於二祖者。猶如以銀換金乎。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。學者勿惑
T2345_.73.0707b04: 性起。會歸圓意。若隨下釋成還不妨自教 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: 爲優。上來三乘斷惑。隨機施設。如空中鳥 T2345_.73.0707b09: 跡。以普眼照之。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。即不離圓教一惑一斷。雖 T2345_.73.0707b12: 一惑一斷。不妨三乘別障別斷也。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: 輒説哉 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: 懷疑怪。所謂千慮之一失乎。匡眞耳引用 T2345_.73.0707b24: 之何也。豈可不歎息哉
T2345_.73.0707b27: 前尚有轉根。何言皆無迴心耶 答。今且 T2345_.73.0707b28: 就性定者而判之耳
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_.73.0707c08: 由二因故。説趣寂二乘不復起也。後明 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。謂説頼耶麁相而未説眞如隨縁。 T2345_.73.0707c11: 及與爲引小乘。而影似小乘而説也。如義 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: 謂之因也。復古依孔目一云云。匡眞引孔 T2345_.73.0707c15: 目一云云。評斥復古。寂曰。此評當矣。次引 T2345_.73.0707c16: 瑜伽第八十倫二十一下云云。教中義 T2345_.73.0707c17: 苑云云。三因者。一謂根本無明動如來藏隨 T2345_.73.0707c18: 縁故。二謂二乘於彼二未斷證故。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者 T2345_.73.0707c22: 非也
T2345_.73.0707c25: 楞伽云者。宋譯第二。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: 速於十千劫。置諸第六位。應知。匡眞夾注 T2345_.73.0707c28: 擧相宗説云云。瑜伽倫十二上云云。匡眞 T2345_.73.0707c29: 引楞伽明教意云云。總相説者。義苑云。 T2345_.73.0708a01: 未分諸果之別時也。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: 有濫。匡眞彈二家。而自義未出二疏之意。 T2345_.73.0708a04: 蓋斯不得二疏之意故爾
T2345_.73.0708a07: 於極凡。不及十信最利。所到乃性地菩薩種 T2345_.73.0708a08: 性已上云云。相宗以不定言爲不定性義。 T2345_.73.0708a09: 教意。以不定言。爲法無定性之義。如匡 T2345_.73.0708a10: 眞叙。妙句四之一云云。如匡眞引
T2345_.73.0708a13: 滅定者謬矣。匡眞引影章云云。次引玄賛。 T2345_.73.0708a14: 擧古師説云云。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。入無 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: 矣
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。入發 T2345_.73.0708a27: 心住。已來總爲八萬等。此與影章延促大 T2345_.73.0708a28: 殊。何得相同也
T2345_.73.0708b02: 二十一下。出相宗意。然相宗會此經凡 T2345_.73.0708b03: 有二義。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。以當入無 T2345_.73.0708b06: 餘云無餘。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: 不作佛。不輕。經文奄含理佛性行佛 T2345_.73.0708b12: 性。決定聲聞雖無行佛性。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: 聞。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。往往作指鹿爲馬之辨。令殉已宗非 T2345_.73.0708b17: 適于今也。如性宗諸師彈斥之。不遑詳 T2345_.73.0708b18: 于斯矣
T2345_.73.0708b21: 證。匡眞云云
T2345_.73.0708b27: 照。則一外無三故。無可迴也。三即一故。皆 T2345_.73.0708b28: 已會竟。更不復迴
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。教等所説是也。 T2345_.73.0708c04: 雖會二乘。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。未説十眼十耳等。故 T2345_.73.0708c08: 猶順同教。是今宗以無盡教爲圓之教 T2345_.73.0708c09: 格耳。非以情謂定判甲乙也。宜細讀孔 T2345_.73.0708c10: 目
T2345_.73.0708c16: 不穩應思 T2345_.73.0708c17: 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_.73.0708c28: 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。此釋約法 T2345_.73.0709a02: 身明者最佳矣。匡眞約三佛釋之理雖一 T2345_.73.0709a03: 致。復古能順章文。可謂正釋也。起信中者。 T2345_.73.0709a04: 義中末初廣説。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也
T2345_.73.0709a11: 異。爲問所由。復古意。謂於上鎔融無礙。而 T2345_.73.0709a12: 起此問。匡眞於別明總説作釋。寂曰。復古 T2345_.73.0709a13: 應正。餘竝不允。答中初由始教門。辨非一 T2345_.73.0709a14: 異。苑薪復古並有道理。匡眞不允。後由 T2345_.73.0709a15: 教門。辨非一異。義苑復古云云。雖未純美 T2345_.73.0709a16: 義趣粗通
T2345_.73.0709a20: 曰。此文應至于下約體而引之。約徳中。要
T2345_.73.0709a23: 等四句。宋本作二四句特善矣。匡眞云修 T2345_.73.0709a24: 生本有二種四句者者不允。又引探玄十 T2345_.73.0709a25: 五。夾注云。寄教者全臆斷也。約體中。匡 T2345_.73.0709a26: 眞引探玄十孔目二要問答上云云
T2345_.73.0709b02: 義第四及七十五云云。法華玄賛五引般若 T2345_.73.0709b03: 云云
T2345_.73.0709b06: 玄三云云
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_.73.0709b17: 此三十二相。小乘倶以色形爲體。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: 至若依教。依對法論。以定慧爲體。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。以無盡法界爲
T2345_.73.0709b24: 讀此探玄文。知過眞如大白法界。而後有 T2345_.73.0709b25: 圓佛。非是遍計名數之境矣
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。今應依聖教量。假 T2345_.73.0709c03: 途於台門諍辨其一端焉。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: 相即門言之。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。豈容以 T2345_.73.0709c15: 有無一異等名數而計挍耶。涅槃經頻説無 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: 情故。有益於機。可謂悉檀之善巧攝化 T2345_.73.0709c20: 也。故聖教中。概以無爲無相詮法身等。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: 無能莊嚴。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
T2345_.73.0710a03: 耳。其實義。則四句永喪。百非洞遣。豈容以 T2345_.73.0710a04: 有相無相而定執乎 問。説是法住法位 T2345_.73.0710a05: 等。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: 色心非非色心之妙理。法住法位。豈容凡 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。眞如不隔諸法故爲受。又境智相應故 T2345_.73.0710a12: 名受。乃至法如來以如理爲命。報如來以 T2345_.73.0710a13: 智慧爲命。應如來同縁理爲命等。雖曰五 T2345_.73.0710a14: 陰。非是凡夫二乘菩薩意言分別所及之五 T2345_.73.0710a15: 陰。豈容將彼文來。以證寂光法身。有凡愚
T2345_.73.0710a18: 照諸本經及法華論。則是圓教始門之譚。不 T2345_.73.0710a19: 可謂之邪僻也。例如清涼見處。雖於儼 T2345_.73.0710a20: 藏兩祖有所不合。而覓諸本經論及帝心。 T2345_.73.0710a21: 則亦非外於雜華之宗範矣。山家所提唱。 T2345_.73.0710a22: 雖似高妙奇特。而考諸經論及台衡所説。 T2345_.73.0710a23: 則頗有所不符順矣。安得遍是爲台衡正 T2345_.73.0710a24: 宗乎。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: 説乎。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。呵斤 T2345_.73.0710a28: 艸堂。以予思之。其謂之實義者。甚點 T2345_.73.0710a29: 首。其謂之救弊之説者。亦不應理。如上異 T2345_.73.0710b01: 義。不能縷出。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。 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: 相。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: 華異義不遑此述。匡眞取台家有相之説。 T2345_.73.0710b10: 附會諸今宗藏塵相好。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: 謂之由打水中月。不覺失却掌中珠乎。 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: 分。非未透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: 得名。又此實相。諸佛得法故稱妙有。妙有 T2345_.73.0710b19: 雖不可見。諸佛能見故稱眞善妙色。實相 T2345_.73.0710b20: 非二邊之有故。名畢竟空。空理湛然。非一 T2345_.73.0710b21: 非異故名如如。實相寂滅故名涅槃。覺了 T2345_.73.0710b22: 不改故名虚空佛性。多所含受故名如來 T2345_.73.0710b23: 藏。寂照靈智故名中實理心。不依於有。亦 T2345_.73.0710b24: 不附無故名中道。最上無過故名第一義
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。孰得救之哉
T2345_.73.0710c04: 論四云云
T2345_.73.0710c07: 此中但明攝化分齊故。法及自報佛自境界。 T2345_.73.0710c08: 置而不論可知
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。雖有色等。亦叵思議。周遍法 T2345_.73.0710c13: 界。無有方所。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: 如別録辨。謹按梵網心地戒品。以第二地 T2345_.73.0710c21: 戒波羅蜜圓。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: 賢之義故。化意奄含始二教。今家以二 T2345_.73.0710c24: 教判之者。由於是耳。雖然經意多含。況此 T2345_.73.0710c25: 經諸品未渡。寧可得以今宗所判爲之定
T2345_.73.0711a01: 蓮華臺藏世界。雖遍法界。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。悉遍法 T2345_.73.0711a05: 界。各有十。無盡無盡。此三中初約同教一
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: 土。即以無勝爲同居淨土。與今有異。可 T2345_.73.0711a12: 知
T2345_.73.0711a15: 云
T2345_.73.0711a18: 繹。
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_.73.0711b10: 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: 於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: 有摩耶夫人瞿夷夫人。其業所感摩耶瞿夷。 T2345_.73.0711b21: 雖已過去。其蓮華藏莊嚴世界海中摩耶瞿 T2345_.73.0711b22: 夷。古今儼在。欲見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 T2345_.73.0711b25: 慈。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: 可賞。惜哉見處不正。胸臆自斷。違背祖説
T2345_.73.0711c01: 不可不辨。匡眞好心。不可不知
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。所以略而不辨
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