---
title: "華嚴經談玄抉擇 · 第六"
description: "華嚴經談玄抉擇是遼代高僧鮮演所著的佛教論疏，成書於遼道宗時期，屬中國華嚴宗重要文獻。該書以澄觀華嚴經疏為基礎，系統抉擇華嚴玄義，深入闡釋法界緣起、十玄六相等核心教理，融合唯識與如來藏思想。其內容體系嚴密，義理精深，反映了遼代華嚴學的研究高峰，對後世華嚴思想發展影響深遠，為研究漢傳佛教華嚴宗與遼代佛教史的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcw98d8r00mfjm04u2y9ygjt"
---

## 大方廣佛華嚴經談玄決擇卷第六

> Flower Garland Sutra: Discourse on Profound Principles and Resolving Doubts, Volume 6

上京開龍寺圓通悟理大師

> Master Yuantong Wuli of Kaifeng Long Temple

賜紫沙門　　鮮演述

疏：然此教海宏深等者，宏者所攝義廣也，深者所攝義幽也。

> The commentary says: "This ocean of teachings is vast and profound." "Vast" means it encompasses a wide range of meanings; "profound" means it contains deep and subtle truths.

▲言包含無外者，總顯圓教所詮無障礙法界體義之外，更無別法當所依體事也。

> This statement, "encompassing all without exclusion," indicates that beyond the boundless and unobstructed Dharma-realm, which is the essence of the perfect teaching, there is no other separate reality to serve as the fundamental basis.

▲言色空交暎者，約喻言也，色海空天也。約法言之，色事空理也。攝色歸空理，法界也，當攝歸真實也。色空交暎，事理無礙，法界當彰其無礙也。

> When we speak of form and emptiness reflecting each other, this is an analogy. Form is like the ocean, emptiness is like the sky. In terms of the Dharma, form represents phenomena, emptiness represents principle. To gather form back into the principle of emptiness is the Dharma realm, which should be gathered back into the true reality. When form and emptiness reflect each other, phenomena and principle are unobstructed—the Dharma realm then reveals this unobstructedness.

▲言德用重重者，德相業用十種現門，當周遍含容也。

▲言語。其橫收、全收五教者，能收即是圓教，所收即五教義，舉教收義也。喻云必攝百川，舉川取水也。言五教者，一云同常，二云除能攝圓教，加所攝人、天教也。如何攝義？不攝於教，大門別故。前門藏教所攝，即攝其教門；此門義理分齊，乃攝其義。故前疏云：已知此經總屬圓教，未知圓義分齊云何。言乃至人、天總無不包者，謂十地、第二地中，經明十善，而有五種：一、人、天善，二、聲聞善，三、緣覺善，四、菩薩善，五、佛善。就人、天善，復分三品。故彼疏第六下半七十紙中云：謂人善為下，欲、天為中，色、無色界為上。或由三時之心欲、行、〔止〕、作、行已，三時俱重，名之為上；隨一、二輕為中；三時俱輕為下，或約境有勝、劣如一不殺，一畜尤重。心處不獲已而殺心，為三品之惡；三種不殺，即三品之善，或自作、教他等自作、但作為上，唯自作為中，唯教他為下。細論其義，多品不同將上四事交絡相望，則成多品。如約人境是一重，更以重心則為二心，復三時重即為三重，更教人殺其四重。餘別可思。問：若准戒經，修二乘行尚破禁戒，何況修於人天善耶？答：雖一十善，所用功異。故下大鈔十五上半十一紙中引莊子第一逍遙篇云：惠子謂莊子曰：魏王貽我大瓠之種，我樹之，或而立五石以盛水漿，其堅不能自舉也。剖之以為瓢，則瓠鑊吾反落而無所容。非不呺虗憍反然大也，吾為其無用而掊蒲包反之。莊子曰：夫子固拙於用大矣。宋人有善為不龜手之藥者，世世以洴澼絖為事。其藥能令手不拘折，故常漂絮於水中也。客聞之曰：請買其方百金。聚族而謀曰：我世世為洴澼絖，不過數金。今一朝而鬻枝百金，請與之。客得之，以說吳王。越有難，吳王使之將。冬，與越人水戰，大敗越人，裂地而封之。能不龜手之一也。或以封，或不免於洴澼絖，則所用之異也。今子有五石之瓠，落無所容，則夫子猶有蓬之心也夫。蓬非直達者也。此章言物各有宜。苟得其宜，安往而不逍遙哉？今借此言，一種十善，猶不龜手之藥也。凡夫用之，兼濟無外，則裂地而封矣。釋曰：下同人天，終殊權小。海滴之喻，思云可悉。鈔：雖有戒善等者，揀濫也。恐外疑云：此經既有人天戒善，應是小乘教也。故今奪云是圓教戒善，乃至云以彼能事事無礙故。言其猶大海等者，此言乃略。應云：其猶大海，一滴之水尚異江河，況於溝洫？以喻圓教戒善尚異終頓，況於小始也？若准天台，而有四句，謂：漸漸非圓漸，圓圓非漸圓。謂漸家亦有圓漸，圓家亦有圓漸。漸家漸者，如江出岷山，始於濫觴；漸家圓者，如大江千里；圓家漸者，如初入海，雖則漸深，一滴之水已過大江，況濫觴耶？圓家圓者，如窮海涯底。故今云漸是圓家漸，尚過漸家之圓，況漸家之漸？例此，可悉。溝洫二字出於論語。包氏注云：方里為井，井間有溝，溝廣深四尺；十里為城，城間有洫，洫廣八尺。以不可將溝洫之水比大海之深廣，法合，可知。

鈔：先則總收者，圓教之中有前四教義也。故疏云：大海必攝百川，圓必攝四。後則總揀者，圓教之中無前四教義也。故疏云：雖攝百川，同一鹹味。如月發焰，帶微塵而共紅；似水澄清，含輕雲而俱〔緣〕。故隨一滴，逈異百川；雖攝於四，圓以貫之。故十善、五戒亦圓教攝，尚非三、四，況初、二耶！

> First, the comprehensive inclusion: within the Perfect Teaching, the meanings of the previous four teachings are encompassed. Therefore, the commentary states: "The great ocean must gather all rivers; the Perfect must include the four." Next, the comprehensive exclusion: within the Perfect Teaching, the meanings of the previous four teachings are not present. Therefore, the commentary states: "Although it gathers all rivers, they share the same salty taste." <note>Like the moon emitting its glow, it carries fine dust yet remains red; like water that is clear, it contains light clouds yet retains its purity.</note> Thus, even a single drop is fundamentally different from all rivers. Although it encompasses the four, the Perfect Teaching unifies them. Therefore, even the Ten Virtues and Five Precepts are included within the Perfect Teaching, let alone the third and fourth teachings, not to mention the first and second!

▲言如圓教中亦有小乘戒善等者，但有能同之義也。勿謂便有所同之義，是所揀故。

> In the perfect teaching, there are also elements such as the precepts and wholesome practices of the Lesser Vehicle. However, this only means they share a certain capacity for alignment—do not assume there is any actual equivalence in their meaning, for this is precisely what is being distinguished.

▲言水義同也者，釋伏難也。恐有疑云：海中但有俱德醎水，唯是海水，何有百川水耶？答：水義同也。此意云：海中但有能同百川之水，故云海有百川之水。勿謂便有所同之水，是所揀也。故法合難云：圓教中但有無礙法界，唯是圓義，何有前四教義耶？答：義門同故。此意云：圓教之中但有能同四教之義，故此云爾。

> The statement "the meaning of water is the same" addresses a hidden difficulty. One might doubt: "The ocean contains only salty water with all its qualities, which is purely seawater. How can it contain the waters of a hundred rivers?" The answer is: the meaning of water is the same. This means: the ocean contains only the water that can unify the waters of a hundred rivers, hence it is said that the ocean has the waters of a hundred rivers. Do not mistakenly think there is some separate water that is being unified—this is what is being clarified.

疏一、乘有二等者，若就能同，即目此經；若約所同，乃通餘教。故賢首教義分齊云：次、教攝乘者，有二：先、一乘隨教，有五：一、別教一乘；二、同教一乘；三、絕相一乘，如楞伽，此頓教；四、約佛性平等為一乘，此終教；五、密意一乘，此約始教。二、明三乘，亦五：一、小乘中三，謂始、別、終同，以俱羅漢故；二、始教中三，始、終俱別，以有入寂故；三、終教中三，終、始俱同，並成佛故；四、頓教中三，始、終俱離；五、同教中三，始、終俱同。汝等所行是菩薩道等，證此，可悉。

> \*\*First, on the Two Levels of the Vehicle:\*\* If we speak from the perspective of what is identical, it refers to this sutra. If we speak from the perspective of what is shared, it extends to other teachings. Thus, in the \*Huayan Doctrinal Classification\* it says: Next, regarding how teachings encompass vehicles, there are two categories: \*\*First, the One Vehicle according to the teachings, which has five divisions:\*\* 1. The Distinct Teaching One Vehicle 2. The Shared Teaching One Vehicle 3. The Transcendent One Vehicle, as in the \*Laṅkāvatāra Sūtra\*—this belongs to the Sudden Teaching 4. The One Vehicle based on the equality of Buddha-nature—this belongs to the Final Teaching 5. The Implicit One Vehicle—this belongs to the Initial Teaching \*\*Second, clarifying the Three Vehicles, also in five divisions:\*\* 1. The three within the Small Vehicle: initial, distinct, and final are all the same, because all lead to Arhatship. 2. The three within the Initial Teaching: initial and final are distinct, because some enter quiescence. 3. The three within the Final Teaching: final and initial are the same, because all attain Buddhahood. 4. The three within the Sudden Teaching: initial and final are both transcended. 5. The three within the Shared Teaching: initial and final are both the same. As the sutra says, "What you practice is the Bodhisattva Path," and so on—this confirms the above, and can be fully understood.

疏以別該同，皆圓教攝者，始開，則同、別有異；終合，則能同、別故。問：別教與圓教為同、異耶？答：有云：寬、狹異故。別教狹而圓教寬也，圓教雙攝同、別故。今詳不爾。表詮立名，約收建號，故名圓教；遮詮立名，約揀建號，故名別教。分相，則同、別乍異；相攝，則能同亦別。故疏云今顯別教一乘，略顯四門等故。鈔云：即此同中必有別義，如事、理無礙，必即事、事無礙爾。猶彼江水，入海亦醎。

> In analyzing the distinctions and commonalities, all are encompassed within the perfect teaching. At the outset, differences between the common and distinct teachings are revealed; ultimately, they converge, as both can be understood as either common or distinct. Question: Are the distinct teaching and the perfect teaching the same or different? Answer: Some say they differ in scope: the distinct teaching is narrow, while the perfect teaching is broad, as the perfect teaching encompasses both the common and distinct teachings. However, a closer examination reveals otherwise. The perfect teaching is named affirmatively, based on its inclusive nature; the distinct teaching is named negatively, based on its selective nature. In terms of differentiation, the common and distinct teachings appear distinct; in terms of inclusion, the common can also be distinct. Thus, the commentary states: "Now, to clarify the distinct teaching as the one vehicle, four approaches are briefly outlined." The subcommentary adds: "Within this commonality, there must be distinct meaning, just as the non-obstruction of phenomena and principle necessarily implies the non-obstruction of phenomena and phenomena. It is like river water flowing into the sea—both become salty."

鈔：七十五法等者，問：彼七十五法，當教談有，即互相礙；圓教談無，如何得為玄門體、事耶？答：就偏根所執，即互相礙；圓教談無，不為體、事。就佛本意，於無障礙法界之中，應彼偏根派一分義，依之修行，證彼法門。其體非無，得為體、事。故上疏云：千門潛詮，與眾典為洪源。即圓教所詮無障礙法界之中千門異義，暗流在眾經，依之修行，無不獲益；所益之法，還是圓教無障礙法界。如大海水潛流四天下，地有穿鑿者，無不得水；所得之水，皆是海水。言如、性雙遣者，如是真如，性即無性；或如即寂義，性即照義。

> \*\*Commentary:\*\* Regarding the "seventy-five dharmas" mentioned: \*\*Question:\*\* Those seventy-five dharmas are discussed as "existing" in the teachings of the specific schools, which leads to mutual obstruction. The Perfect Teaching discusses them as "non-existent"—how then can they serve as the substance and phenomena of the profound gateway? \*\*Answer:\*\* From the standpoint of biased faculties and their attachments, they indeed mutually obstruct. The Perfect Teaching discusses them as "non-existent" and does not take them as substance and phenomena. However, according to the Buddha's original intent, within the unobstructed Dharma-realm, he provisionally established a portion of meaning in response to those with biased faculties, so that by relying on it in practice, they might realize those dharma-gates. Their substance is not non-existent; thus, they can serve as substance and phenomena. Therefore, the commentary above states: "A thousand gateways are subtly expounded, serving as the great source for all scriptures." That is, within the unobstructed Dharma-realm expounded by the Perfect Teaching, the thousand different meanings of the various gateways flow hidden within all the sutras. By relying on them in practice, none fail to gain benefit; and the dharma thus benefited from is still the unobstructed Dharma-realm of the Perfect Teaching. It is like the water of the great sea flowing hidden beneath the four continents: wherever the earth is pierced, none fail to obtain water; and the water thus obtained is all seawater. The phrase "Thusness and nature are both negated" means: "Thusness" is true suchness, and "nature" is naturelessness. Alternatively, "thusness" signifies the meaning of stillness, and "nature" signifies the meaning of illumination.

鈔：他心等十智者，他法數世，集、苦、滅、盡、無道也。

> The ten kinds of wisdom, such as knowing the minds of others, are: the knowledge of others' minds, the knowledge of the aggregates, the knowledge of the elements, the knowledge of the world, the knowledge of the origin of suffering, the knowledge of suffering, the knowledge of the cessation of suffering, the knowledge of the path to the cessation of suffering, and the knowledge of the unconditioned.

▲言七方便者，一、五停心觀：散亂數息，多貪不淨，多瞋慈悲，多癡緣生，著我界分則。二、別相念觀：觀身不淨，觀受是苦，觀心無常，觀法無我。三、總相念觀：苦、空、無常、無我是資糧位。四、煖。五、頂。六、忍。七、世第一。此是加行位，故成方便也。

> The seven preparatory practices are: First, the Five Methods for Calming the Mind: For a scattered mind, practice mindfulness of breathing; for excessive desire, contemplate impurity; for excessive anger, cultivate compassion; for excessive ignorance, contemplate dependent origination; for strong self-attachment, analyze the elements. Second, the Contemplation of Specific Aspects: Contemplate the body as impure, feelings as suffering, the mind as impermanent, and all phenomena as lacking a self. Third, the Contemplation of General Aspects: Suffering, emptiness, impermanence, and selflessness—these constitute the stage of accumulation. Fourth, the Warmth stage. Fifth, the Summit stage. Sixth, the Forbearance stage. Seventh, the Supreme Worldly stage. These are the stages of preparatory practice, hence they are called the preparatory methods.

▲言又此十對至以為十玄所依體事者。問：十對皆以五教出體，頓教之體唯是一理，如何得為玄門體事？答：言總意別故，或相從說故，或疎作體事故，或與攝歸真實真空絕相作所依故。

> You might ask: "All ten pairs of concepts are established based on the essence of the five teachings. The essence of the Sudden Teaching is solely the principle of suchness—how can it serve as the foundational substance for the profound gates?" The answer is: While the statement is general, its meaning is specific. It can be explained through mutual inclusion, loosely taken as the foundational substance, or as the basis for merging into the true reality of absolute emptiness and transcending characteristics.

鈔：不即斷空等者，不不即無物斷空，但即成物真空故。言青、黃不即真空等者，相有異真，色不即空也；無性同真，色即空也。言空即無色等者，以理奪事，故色不即空；事能顯理，故色即空也。言以真理非青、黃，故非色等者，不變異色，故不即色；隨緣同色，故即色也。言空是所依等者，體異用，故不即色；體從用，故即色也。

> Commentary: The phrase "not identical to empty space" means it is not that there is no thing, and then empty space; rather, it is precisely because things exist that true emptiness is realized. When it is said that "blue and yellow are not identical to true emptiness," it means that appearances differ from truth, so form is not identical to emptiness. When it is said that "having no inherent nature is identical to truth," it means that form is identical to emptiness. The statement "emptiness is identical to the absence of form" means that principle overrides phenomena, so form is not identical to emptiness; yet phenomena can reveal principle, so form is identical to emptiness. The statement "because truth is not blue or yellow, it is not identical to form" means that truth does not change into form, so it is not identical to form; yet it adapts to conditions and aligns with form, so it is identical to form. The statement "emptiness is the basis" means that essence differs from function, so it is not identical to form; yet essence arises from function, so it is identical to form.

▲言第四、泯絕無寄觀者，前三門正當事理無礙生滅門義，與真空絕相而為由漸，此觀正當真如門故。言不可言即色不即色等者，不可言貫下四度讀之。不可言即色者空若即色，聖應同凡見妄色，不可言不即空者空若不即色，應成斷滅空，拂前第二門也。不可言即空者色若即空，凡應同聖見真空，不可言不即空者色若不即空，凡夫見色，應不成迷，拂前第一門也。一切皆不可者，拂結例一切法也。不可亦不可者，重拂前跡。此語亦不受者，重拂之語亦不受也。受者，領納也。逈絕無寄者，照體獨立。

> The Fourth View: The View of Complete Transcendence Beyond All Attachment The previous three views properly correspond to the principle of the Unimpeded Interpenetration of Phenomena and Principle within the Gate of Arising and Ceasing, and they serve as a gradual approach to the Absolute Reality Beyond Characteristics. This view properly corresponds to the Gate of Suchness. Regarding the statement "It cannot be said to be identical with form, nor can it be said to be non-identical with form, etc.": The phrase "It cannot be said" should be read as governing the following four clauses. "It cannot be said to be identical with form"<note>If emptiness were identical with form, sages would be the same as ordinary beings, perceiving deluded forms.</note> and "It cannot be said to be non-identical with emptiness"<note>If emptiness were not identical with form, it would become an annihilating emptiness.</note> This refutes the second view mentioned earlier. "It cannot be said to be identical with emptiness"<note>If form were identical with emptiness, ordinary beings would be the same as sages, perceiving true emptiness.</note> and "It cannot be said to be non-identical with emptiness"<note>If form were not identical with emptiness, then when ordinary beings perceive form, their perception should not constitute delusion.</note> This refutes the first view mentioned earlier. "All are untenable" refutes and summarizes all phenomena by way of analogy. "The untenable is also untenable" refutes the previous traces once more. "This statement is also not accepted" means that even the statement which performs this refutation is not accepted. "Accept" here means to receive or hold onto. "Utterly transcendent, with nothing to rely upon" means the illuminating essence stands alone.

疏謂無分限之理等者，以不可分故，性無二故。若爾，何故下鈔云：然以理融事，令事如理；以事顯理，令理如事。故云理非無分。謂理即事，事既有分，理亦有分。不爾，真理不即事故。准此，鈔說理有分限。何故今云理無分限？答：彼約非一而一，此就非異而異，故不違

> The commentary explains that the principle is without division or limits because it cannot be divided and its nature is non-dual. If that is so, why does the later commentary state: "By using principle to harmonize phenomena, phenomena become like principle; by using phenomena to manifest principle, principle becomes like phenomena. Therefore, it is said that principle is not without division." This means principle is identical to phenomena, and since phenomena have division, principle also has division. Otherwise, the ultimate truth would not be identical to phenomena. Based on this, the commentary says principle has division and limits. Why then is it now said that principle is without division or limits? The answer: That earlier statement was made from the perspective of non-duality within diversity, while this statement is made from the perspective of diversity within non-duality. Thus, there is no contradiction.

鈔：以非異故，全同等者，問：既云非異，云何說得理徧於事，事遍於理耶？答：此言非異，不約體一，但分量同，故無違理。又解：由非異故，遍義得成；由非一故，理、事得立。二義齊舉，理、事互遍也。

> Commentary: Since they are not different, they are completely equal. Question: Since it is said they are not different, how can it be explained that principle pervades phenomena and phenomena pervade principle? Answer: This statement of "not different" does not refer to their essence being one, but only to their measure being equal, so it does not contradict the principle. Another explanation: Because they are not different, the meaning of pervasion is established; because they are not one, principle and phenomena can be distinguished. When both meanings are considered together, principle and phenomena mutually pervade each other.

疏故出現品云至所謂無性等者，斯乃圓宗祕鍵，性海玄關。若未廓於通達，寔難臻於壼奧。欲彰邃旨，故引全文，貴令時根照然，可解爾。故下疏云：此中之成，為理？為事？若是事成，何以釋云同一性故？若是理成，何以此云成正覺耶？入涅槃耶？此是華嚴大節圓宗之義，不對諸宗，難以取解。然諸眾生若於人、天位中觀之，具足人、法二我。小乘唯是五蘊實法，大乘或說但心所現，或說幻有即空，人、法俱遣，或說唯如來藏具恒沙性德，故眾生即在纏法身眾生。義一名異，猶據理說。更有說言：相本自盡，性本自現，不可說言即佛、不即佛等。若依此宗，舊來成竟亦涅槃竟，非約同體，此成即是彼成。若爾，何以現有眾生，非即佛耶？若就眾生位看者，尚不見唯心即空，安見圓教中事？如迷東謂西，正執西故。若諸情頓破，則法界圓理無不己成，猶彼悟入，西處全東。鈔云：以理融事，故事如理而融通，不可作理、事別解。若爾，諸佛何以更化眾生？不如是知，所以須化。如是化者，是究竟化；如是化者，無不化時。故下結云：大悲相續，救度眾生，隨門不同，種種有異。約成佛門，一切成也。鈔：釋云：即類結餘，門雜有多，但略分四：一、約性即，一、真法界；二、約相即，無盡事、法；三、性、相交徹，顯此二門不即不離；四、以性融相，德、用重重。初、約體門者，問：體是佛不？答：是不無礙。應成四句：一、是佛，以法性身無所不至故。經云：性空即是佛故。二、佛絕能、所覺，為其性故，平等真法界非佛，非眾生故。三、亦佛，亦非佛，以法性身無自性故。四、雙非性與無性，以泯絕故。經云：無中無有二無二亦復無三世一切空是則諸佛見。二、就相門，有二：一、情，二、非情，真心隨緣變能、所故。然此二門各分深淨，謂無明熏真如，成染緣起；真如熏無明，成淨緣起。染成萬類，淨至成佛。以修淨緣，斷彼染緣，方得成佛。依此二義，則生、佛不同。於染緣中復有因、果，因有純、雜，果有依、正。若約純門，隨一菩薩，盡未來際，唯修一行，一一皆然；若約雜門，萬行齊修，盡未來際；若約因門，盡未來際，常是菩薩；若約果門，盡未來際，常是如來。經云：為眾生故，念念新新成等正覺。若雙辨門，盡未來際，修因得果；若約雙非，盡未來際，非因非果，便同真性。前前二門，雙具悲智，雙融心境。第三性相交徹門，曲有四門：一以性隨相，同第二門；二會相歸性，同第一門；三雙存無礙，具上二門。依此則悲智雙運，性相齊融，寂照雙流，成不自在。四互奪雙亡，則性相俱絕，沒同果海，無成不成。第四以性融相門，相雖萬差，無不即性，性得無盡，全在相中。以性融相，相如於性，令上諸門，皆無障礙，因果交徹，純雜相融，事事相參，重重無盡。今就性門，四句之內，是即佛門，不取餘三。就相門中，約有情門，是淨非染，是果非因，是一分義，非此所用。就交徹門，佛則性相雙融，生則會相歸性。今經正約第四以性融相，一成一切皆成。謂以佛之淨性，融生之染相；以佛之一性，融性之多相。令多染生，隨一真性，皆如於佛。已成佛竟，非唯有情，會萬類相，融為佛體，無不皆成。故肇公云：會萬法而成己者，其唯聖人乎？又云：是故聖人，空同其體，物無非我。以佛之性，融於物性，同佛皆成；以物之性，融佛之相，故令三業，等於萬類。即今經意，而非餘門，故云隨門不同今，是成佛門也。頓教多同約性四門，終教即同性相交徹。始教有二，幻有即空，同會相歸性。但唯心現，多同第二。小乘人天，皆同相門。由此有云：無情無佛，是約性相相融。以情之性，融無情相；以無情相，隨性融同有情之相。故說無情有成佛義。若以無情不成佛義融情之相，亦得說言諸佛眾生不成佛也。以成與不成，情與無情，無二性故，法界無恨故，佛體普周故，色空無二故，法無定性故，十身圓融故，緣起相由故，生界無盡故，為因周遍故，遠離斷常故，萬法虗融故，故說一成一切成也。非謂無情亦有覺性同成佛。若許此成，則能修因，無情變情，情變無情，便同邪見。餘義具如前後廣說。二釋中，先總釋。同一無性，故得現成。謂既無二性，佛證一性，得成佛故。性隨一性，皆成佛矣。妄性本虗，生無是佛。生自有妄，見生非佛。佛了虗妄，生為非佛。真性叵得，非今始成，故皆成也。若有可得成佛，證性叵得。佛非始成，佛非始成，佛本是佛。佛之本佛，何異生佛？是故一成一切皆成。亦可說言：若一不成，一切不成，同一性故。今是成門，故云一切皆不成也。問明要義，不可不知。幸希達士，善聖心焉。

> The "Revealing the Past" chapter of the commentary states, "As for what is called 'without nature' and so on, this is the secret key of the perfect teaching, the profound gateway to the ocean of nature. If one has not yet broadly attained thorough understanding, it is truly difficult to reach its innermost depths. To reveal this profound meaning, the full text is therefore quoted, valuing that the capacities of the present time may clearly illuminate and comprehend it." Therefore, the commentary below states: "Is the accomplishment spoken of here a matter of principle or a matter of phenomena? If it is an accomplishment of phenomena, why does the explanation say 'because they are of the same nature'? If it is an accomplishment of principle, why does it here speak of 'attaining perfect enlightenment' and 'entering nirvana'? This is a major point of the \*Avatamsaka Sutra\* and the meaning of the perfect teaching. Without contrasting it with other schools, it is difficult to grasp. However, if sentient beings are viewed from the standpoint of humans or gods, they are fully endowed with the two selves of person and dharmas. The Hinayana teaches only the real dharmas of the five aggregates. The Mahayana sometimes teaches that they are merely manifestations of mind, sometimes that illusory existence is identical with emptiness, thereby negating both person and dharmas, and sometimes that only the Tathagatagarbha possesses the immeasurable virtuous qualities. Therefore, sentient beings are the sentient beings whose Dharmakaya is enshrouded. The meaning is one, the names differ, yet this is still spoken based on principle. There are further teachings stating: 'Appearances are fundamentally exhausted of themselves; nature is fundamentally revealed of itself. One cannot speak of being identical with Buddha or not identical with Buddha, and so on.' According to this school, they have been accomplished since antiquity and have also been in nirvana since antiquity. It is not a matter of sharing the same substance; this one's accomplishment is precisely that one's accomplishment. If so, why do sentient beings presently exist and are not identical with Buddha? If one looks from the standpoint of sentient beings, they do not even see that mind-only is identical with emptiness, let alone the matters of the perfect teaching. It is like confusing east for west while firmly grasping west. If all deluded perceptions are suddenly shattered, then the perfect principle of the Dharma-realm is all already accomplished, just as upon awakening, the western place is entirely east." <note>The subcommentary states: Because principle fuses with phenomena, therefore phenomena fuse and interpenetrate according to principle. One should not understand principle and phenomena as separate.</note> If so, why do the Buddhas further transform sentient beings? Precisely because they do not know it to be so, transformation is necessary. Such transformation is ultimate transformation; such transformation is transformation without cease. Therefore, the conclusion below states: "With great compassion continuous, they rescue and ferry sentient beings. According to the different gateways, there are various distinctions. Regarding the gateway of accomplishing Buddhahood, all are accomplished." Subcommentary: The explanation states: "Categorizing and concluding the rest, the gateways are mixed and numerous, but they are briefly divided into four: 1. According to nature-identity, the one true Dharma-realm. 2. According to appearance-identity, the inexhaustible phenomena and dharmas. 3. The interpenetration of nature and appearance, revealing these two gateways as neither identical nor separate. 4. Using nature to fuse appearances, with virtues and functions layered upon layers." First, regarding the gateway of essence: Question: Is the essence Buddha? Answer: It is, without obstruction. This should form four propositions: 1. It is Buddha, because the Dharmakaya of the nature of reality reaches everywhere. The sutra says: "Emptiness of nature is precisely Buddha." 2. Buddha transcends the duality of perceiver and perceived, being its nature. The equal true Dharma-realm is neither Buddha nor sentient being. 3. It is both Buddha and not-Buddha, because the Dharmakaya of the nature of reality has no self-nature. 4. It negates both, being with-nature and without-nature, because it is utterly quiescent. The sutra says: "In emptiness there is no two, nor is there no-two. The three times are all empty; this is what the Buddhas see." Second, regarding the gateway of appearance, there are two: 1. Sentient, 2. Non-sentient, because the true mind follows conditions and transforms into perceiver and perceived. However, these two gateways are each further divided into defiled and pure: That is, ignorance perfuming suchness, forming defiled dependent arising; suchness perfuming ignorance, forming pure dependent arising. Defilement forms the myriad categories; purity leads to accomplishing Buddhahood. By cultivating pure conditions and severing those defiled conditions, one can accomplish Buddhahood. Based on these two meanings, sentient beings and Buddha are different. Within defiled conditions, there are further cause and effect. Causes have pure and mixed; effects have retribution and environment. Regarding the pure gateway, any single bodhisattva, throughout the future, cultivates only one practice, each and every one being so. Regarding the mixed gateway, the ten thousand practices are cultivated together, throughout the future. Regarding the cause gateway, throughout the future, they are always bodhisattvas. Regarding the effect gateway, throughout the future, they are always Tathagatas. The sutra says: "For the sake of sentient beings, thought-moment after thought-moment, anew and anew, they accomplish perfect enlightenment." Regarding the dual-discernment gateway, throughout the future, they cultivate causes and attain effects. Regarding the dual-negation gateway, throughout the future, they are neither cause nor effect, identical with true nature. The first two gateways mentioned earlier both possess compassion and wisdom, fusing both mind and objects. The third gateway of the interpenetration of nature and appearance has four detailed aspects: 1. Nature following appearance, same as the second gateway. 2. Appearance returning to nature, same as the first gateway. 3. Dual preservation without obstruction, possessing both above gateways. According to this, compassion and wisdom operate together, nature and appearance fuse equally, quiescence and illumination flow together, accomplishment is not independent. 4. Mutual subsumption and dual extinction, then nature and appearance are both transcended, merging into the ocean of effects, with no accomplishment or non-accomplishment. The fourth gateway of using nature to fuse appearances: Although appearances are infinitely diverse, none are not identical with nature. Nature, being inexhaustible, is fully present within appearances. Using nature to fuse appearances, appearances become like nature, causing all the above gateways to be without obstruction, cause and effect interpenetrate, pure and mixed fuse together, all phenomena intermingle, layer upon layer without end. Now, regarding the nature gateway, within the four propositions, it is the "identical-with-Buddha" gateway; the other three are not taken. Regarding the appearance gateway, within the sentient gateway, it is pure, not defiled; it is effect, not cause. This is a partial meaning, not what is used here. Regarding the interpenetration gateway, Buddha is the dual fusion of nature and appearance; sentient beings are the returning of appearance to nature. The present sutra precisely relies on the fourth gateway of using nature to fuse appearances: one accomplishment means all are accomplished. That is, using the pure nature of Buddha to fuse the defiled appearances of sentient beings; using the one nature of Buddha to fuse the many appearances of sentient beings. Causing the many defiled sentient beings, following the one true nature, all to become like Buddha. They have already accomplished Buddhahood. Not only sentient beings; gathering the appearances of the myriad categories, fusing them into the Buddha-body, there is none that is not accomplished. Therefore, Master Sengzhao said: "Is it not only the sage who gathers the ten thousand dharmas to complete himself?" He also said: "Therefore, the sage is empty and identical with all things; there is nothing that is not myself." Using the nature of Buddha to fuse with the nature of things, they, identical with Buddha, are all accomplished. Using the nature of things to fuse with the appearances of Buddha, therefore causing the three karmas to be equal to the myriad categories. This is the meaning of the present sutra, not the other gateways. Therefore it says, "According to the different gateways," and now it is the "accomplishing Buddhahood" gateway. The Sudden Teaching mostly corresponds to the four propositions of the nature gateway. The Complete Teaching corresponds to the interpenetration of nature and appearance. The Initial Teaching has two aspects: "Illusory existence is identical with emptiness" corresponds to returning appearance to nature. "Merely manifested by mind" mostly corresponds to the second. The Hinayana, human, and god realms all correspond to the appearance gateway. Hence some say: "The non-sentient have no Buddha," which is according to the mutual fusion of nature and appearance. Using the nature of the sentient to fuse the appearances of the non-sentient; using the appearances of the non-sentient, following nature, to fuse and become identical with the appearances of the sentient. Therefore it is said the non-sentient have the meaning of accomplishing Buddhahood. If using the meaning of the non-sentient not accomplishing Buddhahood to fuse the appearances of the sentient, one could also say that all Buddhas and sentient beings do not accomplish Buddhahood. Because accomplishment and non-accomplishment, sentient and non-sentient, have no dual nature; because the Dharma-realm is without partiality; because the Buddha-body is universally pervasive; because form and emptiness are not two; because dharmas have no fixed nature; because the ten bodies are perfectly fused; because dependent arising is mutually reliant; because the realm of sentient beings is inexhaustible; because causes are universally pervasive; because they are far removed from annihilation and permanence; because the ten thousand dharmas are empty and fused—therefore it is said, one accomplishment means all are accomplished. It does not mean the non-sentient also have awareness-nature and accomplish Buddhahood together. If one allows this accomplishment, then they would be able to cultivate causes, the non-sentient would change into sentient, the sentient would change into non-sentient, which would be equivalent to wrong views. Other meanings are fully explained in the preceding and following sections. In the second explanation, first the general explanation: "Because they are the same, without nature, therefore they are manifestly accomplished." <note>Meaning: Since there is no dual nature, and Buddha realizes the one nature, he accomplishes Buddhahood. Nature, following the one nature, all accomplish Buddhahood.</note> "The nature of delusion is fundamentally empty; sentient beings have no Buddha." <note>Sentient beings themselves possess delusion, seeing sentient beings as not Buddha. Buddha comprehends emptiness and delusion; sentient beings are seen as not Buddha.</note> "The true nature is ungraspable; it is not accomplished only now. Therefore all are accomplished." <note>If there were something attainable to accomplish Buddhahood, the realized nature would be ungraspable. Buddha is not accomplished only now; Buddha was originally Buddha. The original Buddha of Buddha—how is it different from the Buddha of sentient beings? Therefore, one accomplishment means all are accomplished. One could also say: If one is not accomplished, all are not accomplished, because they are of the same nature. Now it is the gateway of accomplishment, therefore it says all are accomplished.</note> The essential meaning of the "Questioning" chapter must be known. It is hoped that those of penetrating understanding will skillfully comprehend the sage's mind.

疏一性、無性，即是佛性者，眾生等有，故名一性；緣相本空，復名無性；覺照靈知，又名佛性。如一水性，一性也；無其波性，無性也；即是濕性，佛性也。

> The oneness and non-nature are precisely the Buddha-nature. All sentient beings equally possess it, hence it is called the oneness. The conditioned appearances are fundamentally empty, hence it is called non-nature. The luminous awareness that perceives and illuminates is also called Buddha-nature. It is like the nature of water: its oneness is the water-nature; the absence of wave-nature is the non-nature; and the wetness itself is the Buddha-nature.

疏佛性名第一義空等者，謂本覺體無所勝過，云第一真智，故緣云義，妄相本寂云空，而常照云第一義空，名為智慧。

鈔：一、性得，二、修得者，如次本、始二覺也，或正、緣二因也。

▲言無相智無礙者，如次是本覺智淨相、不思議業相也。

▲言今觀所引正證，是豈如來藏義者，清涼意取能空真法，薦福意取所空妄法，故義別也。清涼之意，真如妙理，離妄名空，具德不空，一體莫殊也。

疏心如工畫師等者下，疏釋云：心者，總相之心也。諸世間，即諸彩色。此句為總。下出諸相，即蘊、界、處，故云無性而不造。晉譯云：造種種五蘊。正法念云：心如工畫師手，畫出五彩：黑、青、黃、赤、白及白、白。故上文云：布諸彩色。畫手喻心，六色如次，喻地獄、鬼、畜、修羅、人、天。若言種種，則十法界五蘊等法，皆心所造。次二頌令前初偈下半。於中二：初一舉例以令，猶成前諸言。謂如世五蘊，從心而造，諸佛五蘊亦然；如佛五蘊，餘一切眾生亦然，皆從心造。然心是總相，悟云名佛，成淨緣起；迷作眾生，成染緣起。雖有染、淨，心體不殊。然佛果契心，同真無盡；妄法有極，故不言之。若依舊譯，云：心佛與眾生是三無差別，則三皆無盡。無盡，則無別之相。應云：心佛與眾生體性皆無盡，以妄體本真，故亦無盡。又上三各有二義：總心二者，一、染，二、淨。佛二義者，一、應根隨染，二、平等違染。眾生二者，一、隨流皆佛，二、根熟感佛。各以初義成順流無差，各以後義為反流無差。別無差之差，含盡、無盡。又三中二義各全體、相，收此三無差成一緣起。上約橫論。若約一人，心則總相，佛則本覺，眾生則不覺，乃本覺隨緣而成。此二為生滅。下半即體性無盡，即真如門，隨緣不失自真性故，正合前文大種無盡。若謂心、佛、眾生三有異者，即是虗妄取異色也。

鈔：有云影外有質，名半頭唯識等者，小乘宗中除正量部，餘十九部說似自相，如鏡中影，得名唯識。本質識外，不名唯識，取之不全，故號其半。大乘之義，若相若質，皆從心變，咸名唯識，乃號其具。言譬如工畫師等者，如次心依計圓，配釋可知。

疏：譬如谷響，從緣所起者，故叡公云：響無所在，緣會發聲，不知自我，喜怒交爭。叩其心，事像萬形，莫知其本，終日營營。

疏上之十事同一緣起者，前之十門勿謂歷別，亦乃互資相待，舉一全收，無有障礙，故成斯觀。欲令易了，重復略示：一、觀佛法身遍自身中，二、觀自色身遍法身中，三、觀佛法身變作自身，四、觀自色身露現法身，五、觀佛法身奪盡色身，六、觀自色身隱映法身，七、觀佛法身即是色身，八、觀自色身本是法身，九、觀佛法身非是色身，十、觀自色身非是法身。如彼金體對彼環相：一、觀金體遍環相中，二、觀環相遍金體中，三、觀金體匠成環相，四、觀環相顯出金體，五、觀金體奪盡環相，六、觀環相隱徹金體，七、觀金體不異環相，八、觀環相不異金體，九、觀金體是非環相，十、觀環相是非金體。以喻對法，昭然可知。自身既爾，他身亦然；有情如是，非情例之。然上十觀，始習，則前、後別作；久鍊，乃首、尾總觀。何有障而不寂？何有德而不具？但請群英諦晉心焉！

疏有即有離者。真理離相，故名為離，翻離云即。事、法不爾，故唯在彼，理望於事。

▲言有一有異者，事、法即理，具二種一：能、所即同，一種一也；二、所即理同，二種一也。事、法非理，具二種異：一、事別於理，一種異也；二、事有萬差，二種異也。理望於事，不具二種，故唯在彼。事望於理，細思有味。

鈔：以相遍之義，義皆相似者，如相即二門，義亦相似，云何却會？答：餘對但約以理望事，或以事望於理、事，自類為對，各成二對，所謂成、壞，即離隱、顯，一、異也。唯有相徧，自類無對，互望為對，義皆相似，故不會之。

▲言又相遍者，即後八門之所以故者，問：此之十門互為緣起，隨舉一門即與餘九而作所以，何故此云唯相遍義作餘所以？答：實則互通，但從初說故。

▲鈔云：爾言自他俱泯，義即真，理即事門者。問：自泯可然，能即癈體故。他泯難通，所即體存故。答：此意云：既是真理，所即之事，驗事無體。如水即波，波無別體。故鈔云：由其即故，而互泯也。

疏且依古德顯十玄門者，鈔：釋依賢首所立也。準此，鈔指賢首新立廣、狹主、伴二門，以替至相純、雜迴轉二門也。若爾，何故賢首義分齊中乃有純、雜迴轉，即無廣、狹主、伴。其故何耶？應是賢首初依至相，後方改易，故鈔云爾。

疏同時相應，具足圓滿者，問：佛果海中具苦、集不？若云具者，何云蕩無纖塵耶？若云不具，即闕此玄。今謂通云：約佛自體，苦、集皆盡；融他眾生，亦無不具。故前鈔云：而聖不同凡，無煩惱故無。又佛心中有眾生等，如次證上，其理昭然。又解：以彼妄染有二種義：一者、過患，即是所斷；二者、清淨，即非所斷。全此，彼亦無有。二、若約初義，不斷而斷，佛無妄染；若約後義，斷而不斷，是故前難一時頓遣。故淨名經云：阿難！有此四魔八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛即以此法而作佛事。斯良證也。又賢首義分齊中云：一切煩惱不可說其體性，但約其用，即甚深廣大。以所障法一，即一切具足主、伴等。彼能障惑亦如是也。是故不分使、習、現種，但如法界一得一切得故。是故煩惱亦一斷一切斷也。故賢首品明一障一切障，小相品明一斷一切斷，是此義也。又此斷惑分齊，准上、下經，文有四種：一、約證，謂十地中斷；二、約位，謂十住已去斷；三、約行，謂十信終心斷；四、約實，謂無可斷，以本來清淨故。廣

徹者，此意有力之體為所入，無力之體為能入，非謂但用□□，他雖存而不可見。故有隱顯門者。問：佛見不？若云不見，□□□見者，應非是隱。若許非隱，應闕隱顯一種玄門也。若□□□□門，應非通興十玄，作所以也。答：有二義。佛雖不見，而□□□□，良恐不爾。豈可佛智但是徧知，見無徧見耶？又解：今就因□□顯門，佛皆遍見彼不見，不見攝所歸能，佛具隱顯。又□□□□門，不見彼顯，非謂彼隱亦皆不見，故成遍知。若爾，不見彼顯，還非遍知。□云：良以彼法具隱具顯，佛智遍知若隱若顯。且就隱義，不見其顯，故云不見。各據當門，或隱或顯，一切皆見，故成遍知。如月半晦，但不見明，名之為隱，非謂彼晦亦皆不見。又解：以所觀法，具彼可見、不可見義，亦成無礙。能觀佛智，雙見可見、不可見義，可成遍智。若但見於可見、不見、不可見者，應彼遍知。故下鈔云：則無一處無有普賢。今何不見？釋有三意：一、約權不見，是盲者過；二、不見是見，見虗空身，以虗空不可見，若不見者，真見虗空；三、亦遍不見處，故明見則不遍。何者？以可見、不可見，皆是普賢身。要令可見為身，則普賢身不周萬有。釋曰：義相當者，猶而作證，學者諦思。又解：此隱彼顯、彼隱此顯等五句，但是解境，隱顯門成，非佛智境。五句皆絕，方是行境，遍智義立，安有隱顯而當方寸？何得難言佛見、不見耶？此理甚邃，宜審詳悉。

▲言故彼相在即相入也者，清涼意也。若爾，刊定何故德相但有相在而無相入耶？彼師意謂：從外至內名相入，本居其內名相在。既本居其內，居無相入，但具相在。若爾，清涼義云何通？答：行布門中常相出，圓融門中常相入。行布不礙圓融，故從外而至內也。

▲言又德相不能入作真如，則闕此德者，問：德相不能入作，但是事事無礙，何關真如耶？答：稱性之事事既無，之理亦闕。又解：玄門乃是事事無礙，德相即是真界性德，故云爾耳。

▲言不應有普攝諸法之德等者，破轉救也。教外救云：真如闕入作之德，有何過耶？故鈔云：不應等光破闕相入救，次破闕相作救。尋鈔可悉。

▲言今明時無別體等者。問：行位一對，位無別體，何為所依？答：位有□體，理、智體故。或雖無別體，附行而說，得為所依，又非外道所執故。

鈔：如具自十對既爾者即是自體，義開十對，彼一華葉具前十門亦然者攝一切法，他十對故。鈔：今欲會取等者，純、雜一門，古師建立，賢首改之，清涼會取。三師意取，略伸區別。古師立云：一行名純，萬行名雜。純不礙雜，雜不礙純。若華開於錦，□名具德也。賢首破云：同一法界，故純；不壞事相，故雜。即事、理無礙。一行、長行，故純不是其雜；不妨餘行，故雜不是其純。此但約事，而闕無礙。若一行、多行而無障礙者，一行之中，多行若存，濫相入門；一行之中，多行若泯，濫相即門。故賢首癈之，而立廣、狹。若爾，廣同純義，狹同雜義，亦有上難。通答此難，已見上文。

鈔：一即十時，一即顯者，問：一既即十，一體不存，如何名顯？答：此言一即十時，非謂癈一，但一正即十時，一法正顯也。如世十人共作其事，一人正作十人，十人之事，一顯餘隱也。

鈔：西方從定起為隱者，問：既見出定，何名為隱？答：不見入定，故名為隱。如見暗處，不見其明，故名為隱，非謂彼暗亦不見也。又解：東方眾生不見西方出定，故名為隱。尋鈔可悉。

鈔：又暗處非無明等者，上但約明上論隱、顯，此通約明、暗兩法上論隱、顯也。

鈔：三、約難知微細。微塵不大，而剎不小，而能廣容者，問：微塵不壞相義作能含耶？稱性義作能含耶？若不壞相作能含者，更有何義作所含也？豈一小塵不壞事相，而含多種大事相也？若稱性義作能含者，還是大能含小，何名難知？答：雖彼塵、毛不壞相，故小；而有力用，故能含大。如一尺鏡，照現星、月。又解：雖彼稱性而為所以，不壞小相而作能含，亦無違理。如彼事理無礙，得為事事無礙所以，不應便難令同事理無礙義也。

鈔：若是真者，何異同時具足相應門耶者，此是清涼難刊定也。問：若將此難返破清涼，若為通含？答：同時門中具足十對，并下九門圓滿無遺。微細玄門但攝相入，四句之中多入其一。一句之義，勢若雲泥，豈相濫耶？但由刊定錯立，故帶是難。故鈔云：此但當法，即具一切，炳然齊著，故濫同時門也。

鈔：第二重所含諸剎等者，問：第一重塵含盡一切剎耶？含不盡耶？答：含盡，何有第二重所含剎耶？若含不盡，第一重塵應不稱性，性外無法故。若云稱性，含不盡者，彼不含剎應是性外，性外有法，事無依故。若更互含，與相入微細，有何別耶？答詞已見上文。

鈔：金色世界即是本性者，本性無染，與緣成器，為自體故，故名金色。言彌勒樓閣即是法門者，經云：時善財童子漸次南行，至毗盧舍那莊嚴藏大樓閣前，暫時斂念，白彌勒菩薩言：唯願大聖開樓閣門，令我得入！彌勒彈指，其門即開，善財即入。入已，還閇，見一樓閣中有百千樓閣，彼百千樓閣中一一各現百千樓閣，一一樓閣前各有彌勒菩薩，一一彌勒前各有善財童子，一一善財童子皆悉合掌在彌勒前等。此顯樓閣即是法門，隨一法門即是一切無盡法門。

▲言火聚、刀山，即般若無分別智者，經云：善財童子見彼勝熱，修諸苦行，求一切智。四面火聚，猶如大山；中有刀山，高峻無極。登彼山上，投身入火。彼疏釋云：四面火聚者，四句般若皆燒惑薪故。中有刀山者，無分別智最居中道，無不割故；高而無上，難可登故。投身入火者，從無分別智遍入四句，皆無滯故。又釋：刀是斷德，無割故；火是智德，無不照故。投身下者，障盡證理故。即刀山為能證，火聚為所證故。此火等即是法門，不須別表，現所用故，稱性事故。此意甚深難解，不可輕爾。

鈔：現在以可目覩，例同過、未，故云平等者，過、未是無，眾所咸悉；現在是無，理難顯示。故例過、未，說云平等，良以現在不住過、未分故。急流度刃，其喻可知；緣生無性，其義無差，故云平等。

鈔謂如因過、未而有現在等者，如昨日日輪上立過去世，來日日輪上立未來世，今日日輪上立現在世，今日日輪自立現。攬二日輪，所以成離；二日輪無體，復立過、未。是知現在一世成就三世矣。餘二、三世，准此，可悉。問：過、未之法有體耶？無體耶？答云：有體，還同小乘；復滯常見，違背如來。一向說故，生必滅也。緣生之法，過去緣息，如何得存？未來緣闕，如何得有？若不藉緣，應非釋子。若云無體，何殊法相？如何說得三世相因？無體之法不但作因、果故。若無體法得作因、果，龜毛、兔角應作因、果；若作因、果，龜應生毛，兔應生角。今謂通云：過去曾有，現在今有，未來當有。約自位論，皆有；約他位論，三世皆無，如曾有中無現、未故。餘例可知。又緣生義，自位皆有；無性之義，一切皆無。有、無雙具，竝權、小。若就行布三世之有，定不同時；若就圓融三世之有，而得同時；融行布異時之有，而作同時之有也。如相入門，若就行布異處之有，約圓融同處之有也；融異處之有，而作同處之有也。故名相入。以處例時，其義昭然矣。又解：緣起門中過、未是無，已滅未生故；性起門中過、未是有，本來具足故。亦無諸難。

鈔：是故依古別立玄門者，問：長、短劫即入，還是即入玄門？豈可順古立時而作玄門耶？答：成門已竟，望義別故。由長劫即短劫，竟彼短劫，便表長劫法體；多劫即一念，一念便表多劫法體。彼時劫非幽玄耶？

鈔：然其後千不異前千，但互舉為首，帶餘九所依，能、所相兼，有十所依，隨一所依有十玄門，故成百門；餘九所依各各為首，成百亦然，故成千門。此是前千。如一玄門為首，帶餘九門，能、所相兼，有十玄門，隨一玄門有十所依，差別一門而成十種，所帶九門各十所依，差別一門各成十種，故成百門；餘九玄門各各為首，成百亦然，故有千門。此是後千。依依各具十門，十門各具十依，門門互帶，依依互帶，實無二千為頭別故，如云三七二十一七三二十一故。

疏：德用所由者，德相業用，與彼玄門而作所因也。

鈔：德相、業用者，一云：十種玄門自體本具名德相，蘊之在因故。故下鈔云：謂真如既具過恒沙德，如所起事亦具德無量。故知云門即是德相也。應根互現名業用，施之在外故，如世水、火；本性濕、熱名德相，令人受用名業用。二云：德相是真界上性德之相，業用是解脫等益物之用。德相、業用非是玄門。若將玄門就性德論，法爾本具，便屬德相；若將玄門就應用論，隨根新現，便屬業用，如世油、蜜。秤、用、㪷各不同，故或名一㪷，或名一秤。又解：德目，真界上性德；業目，解脫等功業。十種玄門名相、名用：就性德論名相，本具足故；就功業論名用，應根現故，如尖刀就劒。自體名相，鋒銳之相故；就人執持為用，斫㓨之用故。

疏因廣難陳，略提十類等者。此是表法無礙之所以名因，非是辦果之法體名因，如比量三支中因支也。如上所立十玄無礙，恐人不信，生疑詰問：有何所以得知如是無礙耶？答：一、唯心所現，故得知無礙也。此意：能變之心既許無礙，全心作境，境何有礙？不取心、境作義為因，但取心上無礙之義為因；亦不取境體作果，但取境上無礙之義為果。細思！細思！二、法無定性，故得知無礙也。但取諸法無定性義與彼玄門而作所以。餘准，可知。勿謂諸法本不無礙，由此十種令彼無礙；但令彼無礙，但令根信，故置令言。如人遙指樹下有水，餘人不信，乃問前人：何以得知樹下有水？前人答曰：樹有白鷺故，方能令彼信知有水。勿謂水本是無，白鷺令有，但彼白鷺表有水因。今此亦示勿見令字，而乃封言，不生信解。

疏：七、約起修，義通德相、業用者，約自利修，內證境界，名德相；約利他修，外示境界，名業用。或約始覺相修，名業用；本覺性修，名德相。

疏約佛用，亦德、相等者，釋非兩別也。謂佛利生自然業用，即是德人本具之相。如刀有斫、㓨餘物之用，歸刀還是尖、薄之相。

▲言約根相亦稱用等者，令生新見其相，相為利生之用；令物新觸其刀，尖薄之相，便是斫㓨之用。

疏即用之相，染、淨雙融者，如即影之明，好、醜容盡。

▲言即相之用能染能淨者，如即明之影能好能醜。

鈔：十、定品山間山上日影喻等者，彼釋云：喻中有五：一、明日光現影。七寶山者，即七金山，如十地末列名。但餘妙高及雪、香二山，山間有七香海，海現月影山，以淨金能現影。二、其寶山上下，明兩影互現，正喻菩薩自、他互入。以彼影明淨，如今之鏡，故能互現。三、或說月影下，正辨得名不同。謂水中本影現山上影時，此所現影從山上出，來入山間；若山上本影現水中影時，之所現影從山間出，入七山上。故正入時，即名為出。所喻，可知。四、但此月影下，明重現無盡，喻菩薩帝網身、土。五、體性下，明體離二邊，故能互現，而無雜亂。謂取不可得，故非有；影現分明，故非無。

疏一切諸法，真心所現等者，圭峯云：然象外之理，真說難證。今以喻為衡鏡，定諸宗之是非。注便隨喻，以法合之；隨文，以注對之。異法、喻一一相照，易見覽也。然初覽時，但且一切讀喻辨本末了，然後却以注文對詳其理。如一摩尼珠，一靈心也。唯圓淨明，空寂知也。都無一切差別色相。此知本無一切分別，亦無一切善惡也。以體名故，對外物時，能現一切差別色相。以體知故，對諸緣時，能分別一切是非、好惡，乃至經營造作世、出世間種種事數。此是隨緣義也。色相自有差別，明珠不曾變易。愚智、善惡，自有差別；憂喜、愛憎，自有起滅。能知之心，不曾間斷。此是不變義也。然珠所現，雖百千般，今具取與明珠相違之黑色，以況靈明知見，與黑暗、無明雖相違，而是一體。法、喻已具。謂如珠現黑色時，徹體全黑，都不見明。靈知之心，在凡夫時，全是迷愚貪愛，都不覺如來知見大圓鏡智。故經云：身心等相，智是無明也。愚癡孩子，或村野人，見之直是黑珠。迷人但見，定是凡夫。有人語言：此是明珠。炳然不信，却嗔前人，謂為欺誑，任說種種道理，終不聽覽宗密頻遇如此類者，向道：汝今了了能知，現是佛心。炳然不信，却云：此是誘三婆二婦之言。直不肯照察，但言：某是鈍根，實不能入。此是大小乘及人天教中著相之人，意所見如此也。縱有肯信所說是明珠者，緣目覩其黑，亦謂被黑色纏裹覆障，擬待麼拭揩洗，去却黑暗，方得明出現，始名親見明珠北宗見解如此。復有一類人指示云：即此黑暗，便是明珠，明之體永不可見。欲得識者，即黑便是，乃至即青黃，種種皆是。知令愚者的信此言，專記黑相，或認種種相以為明珠。或於異時，見黑槵子末吹青珠，乃至赤虎珀、白石瑛等珠，皆云是摩尼珠。或於異時，見摩尼珠，都不對色時，但有明淨之相，却不認之，以不見有諸色可識認故，疑恐局於一明相故洪洲見解如此也。言愚者者，彼宗後學也。異時乃至黑槵子等者，心涉世間分別塵境時，見貪愛嗔慢之念也。虎珀色瑛者，如慈善謙敬之念也。不對色時者，無所念也。但有明淨者，了了自知無念也。疑局者，彼云唯認知是偏局也。復有一類人，聞說珠中種種色皆是虗妄，徹體全空，即計此一顆珠都是其空，便云都無所得，方是達人。認有一法，便是未了不悟色相皆空之處，乃至不空明瑩之珠。牛頭見解如此也。聞說空等者，諸部般若說空之經也。計此一顆等者，計本覺性亦空無所有。認有等者，聞說諸法空寂之處，了了能知是本覺真心，却云了了不知心體不空。不空者，涅槃經云：如缾空者，謂缾中無物，名為缾空，非謂無缾。即明真心之中，無分別貪嗔等念，名為心空，非謂無心。言無心者，但為遣却心中煩惱也。故知牛頭但遣其非，未顯其是。從此已下，皆喻荷澤之意。何如直云唯瑩淨圓明方是珠體？唯空寂知也。若但說空寂而不顯知，則何異虗空？亦如圓顆瑩淨之慈，圓雖圓淨，而無聞性，何名摩尼？何能現影？洪洲、牛頭但說無一切不顯靈知，亦如此也。餘一切相，悉是虗妄。善惡分別，舉動運為，如洪洲初認起心動念等，悉是虗妄。故經云：凡所有相，皆是虗妄等。當知彼宗認虗妄為真性也。正見黑時，黑光不黑，但是其明。青元不青，但是其明。乃至赤白黃等，一切皆然，但是其明。既於諸色相處，一一但見瑩淨圓明，即於珠不惑。一切皆空，唯心不變。迷時亦知，知元不迷。念起亦知，知元〔無〕。乃至〔愛〕樂喜怒愛惡，一一皆知，知元空寂。空寂而知，即於心性了然不惑。此上皆逈異於諸宗也。但於珠不惑，則黑即無黑，黑即是珠，諸色皆爾。即是有無自在，明暗融通，復何礙哉？此皆同彼二宗也。黑即無黑，同牛頭、洪洲，俱此一切皆無。又黑即是珠已下，同洪洲云：一切皆佛性，凡聖善惡，都無所礙。自此已下，喻意。再將荷澤本宗，結揀三宗云：若不認得，明是能現之體，永無變易。荷澤但云黑等是珠，洪洲或擬離黑覓珠，北宗或言明黑都無者，牛頭皆是未見珠。結也釋曰：彼約禪門，隨見解而淺深汎異，據法理而南北源同。此約圓宗，隨事相而終行布，據心性而本末圓融。頓圓之義旨雖殊，法喻之意趣罔別。以頓成圓，妙之至矣。學者存心，非不曉乎？

鈔：若爾，何以初異體門中云等者，鈔：約不相由義立同體，相由義立異體。疏釋反此，故鈔伸問。鈔：答文云：謂要由各異，疏家異體方得待緣；鈔家異體要由遍應，疏家同體方自具德。鈔家同體鈔：據直論，相由、異體，諸法互資故；不相由、同體，各自具德故。疏：據所以相由是同體，所以因相由故，各自具德，乃是同體；不相由是異體，所以因各守自性，方始互待其緣，乃是異體。

鈔一錢當體自是本一等者，賢首云：此且約現錢中，況彼一來緣起無盡陀羅尼法，非謂其法只如此也。應可去情，如理思之。仍恐未曉，今復略陳：如一尊佛乃本一也，而應多根。物既異感，佛必殊形即多一也。雖應質不一，然本身無二多一不礙本一也。匪唯佛佛能爾，抑又法法皆然。故鈔云：如十錢為喻，其法界差別無盡法中各各遍應，故隨一一各具法界差別法也。恐封其喻，故勸去情，思之。

疏：七、同體相入義等者。問：一體之法如何立相入玄門耶？夫相入者，自、他體在，但互涉入故。答：同體之法，凡夫見時，可定同體；聖智觀智，同、異無礙。是故得立相入玄門也。如菩提場，世尊與忉利等處，世尊互相涉入，豈不得立相入門也？若爾，還是異體，何名同體耶？答：就本真體，全此全彼故；約凡夫解，唯一體故。若不許爾，云何異體之法相即門中許作一體法耶？彼、此異因，不可得故。又云何立得法？無定性故。同體相即，准此，可知。

鈔：亦如一人望父名子等者，但舉喻用明，勿謂是法。

鈔：異體、相入，故令同體、相入者，既忉利天根既入菩提場佛身，彼忉利天佛豈不入菩提場佛身中也？相即，準知。

鈔：冥同性海者，謂前五句屬因分，有迹可說故；第六句屬果分，絕待離言故。

鈔：住一邊應，故有廣、狹至即前本門、第二門也者，若爾，但有遍應，廣、狹寧成？答：斯則躡前起後，不相離故。

▲言由此即彼，故此隱彼顯者，問：能即無體，云何名隱？答：正能即無體時，不妨便為所即有體。此所即有體之法，在能即門隱也。又解：舉難況易也。能即尚無，豈不名隱？如敗軍尚死，豈不為餞耶？

▲言又由異體相入帶同體相入者，如忉利等毗盧佛身皆入菩提場毗盧佛身中，此菩提場毗盧佛身更入阿閦佛身中，既所入菩提場毗盧佛在阿閦佛身中，彼能入忉利等毗盧佛居然在阿閦佛身中也。

鈔：後之七門促前三生者，前三生是緣起相由，所以後七乃是玄門將果顯因也。

▲言約智顯理等者，上兩句因分，下兩句果分。言說與不說，無礙難思者，因、果互融，其猶波、水相收也。又准下疏釋，而有多門。義既幽微，理須委辨。幸願群英，勿倦文繁。故彼疏云：初從義大，次約說大，後辨雙融。義中有三：一、約果海，可以總標，令人、智有，名為可說；不可指斥示人，名不可說。二、約證處，既此所證離相離名，還云此法不可說。以此遣言之言當彼法故，名為可說；有言斯遣，名不可說。如鳥跡所履之所，以喻所證。而言此處非有非無，即為可說；而迹處不可示，名不可說。三、約本智，謂以遮詮令解，故名可說；真詮不逮，故不可說。攝論云：無分別智離五相故，謂睡眠、昏醉等。以真詮不到，故約遮詮以示彼法。謂以空中之迹喻證智。說有空中之迹，即是可說；不可示其長、短、大、小，即是不可說。言五相者，一、離無作意故，二、離過有尋有伺地故，三、離相受滅寂靜故，四、離色自性故，五、離於真義異計度故。又準後鈔，更有二義：一、約自體，真法互相顯現，名為可說；不可以此性、相別取，名不可說。二者、情、實相對。以情望實，情外有真，可以談說；據真就情，真外無情，用何起說？二、就說大中亦三：一、約後得智，隨事行相，可以言分別，是則可說；是出世間，故不可說以後得智必由證真，故是出世，如何說乎。二、約加行智，謂是意言觀故，是則可說；觀中行相，言不至故，名不可說以修中觀必稱性修，性出名言，故不可說。彌勒云：種性麤相，我已略說；諸餘實義，唯我能知。三、約所寄法，可以寄此表示，令人解十地故，名為可說；不可以此即為十地，名不可說。三、約雙融中，此上六中，各說即無說，無說即說無，二俱融，准思可見。又果海離緣，故不可說；所證就緣，是即可說。二、所證非修，故不可說；能證修起，是則可說。三、正證離相，故不可說；後得帶相，是則可說。四、後得無分別，故不可說；寄法表示，是則可說。五、加行觀無分別，故不可說；寄法表示，是則可說。此上不可說，皆各不異於不可說，以緣、修無性故真理不可說，以普遍於事，是則可說；緣、修即可說，無性故便同真理，即不可說也。釋曰：彼疏大門而有三義，今據後義云：說與不說，無礙難思。言庶幾者，即周易繫詞云：顏氏之子，其殆庶幾乎？有不善未甞不知，知之未甞復行也。注釋云：殆者，近也。庶者，慕也。幾者，事動之微也。謂聖人見幾，賢人庶幾。今令後學亞夫聖賢也。

鈔：如所起事，亦具德無盡者，謂真如所起事法，必須稱性，故德無盡。

▲言斯言未當耳者，此唯約但空之理也，闕事理無礙及不空之德也。

鈔：今略舉十四德者，准鈔標列，而有十六，應是廣狹、微細二中普攝諸法，合為一德；及相即、託事二中與一切法同其體性，合為一德，乃成十四。又鈔中無有分限及與一切法恒共相應，經中即無，應是經中遍一切處，無有邊際，并與一切法無有相違二德。準經中晝、夜、年、劫，以為四德。此鈔合論，但云二德，餘與經同。若依舊鈔，標列雖同，似違經故。初、後之經，經各開二，鈔合為一，學者詳悉。

鈔：枕上片時等者，此之兩句，即是唐宋類詩中春夢詩也。乃古人岑參所作，具云：洞房昨夜東風起，遙憶美人湘江水。枕上片時春夢中，行盡江南數千里。上之兩句非此申，故鈔不引。

▲言皆由如夢者，謂色心等法皆如夢境，所以即入等自在也。故叡公云：長夜之內，大夢所成。皆由心畫，遍造眾形。神傳五道，脩盡伶俜。若能悟之，即破無明。

疏：六、如影像者者，影字疑錯，應是鏡，尋鈔自知。故叡公云：形不入鏡，光照而有；世亦如是，業影而受。不知此者，長嬰其咎。若能悟之，還神氣母。或是影字，以況虗無自在之義，亦得。故叡公云：光不照處，謂之為影；不照慧明，生生死長。永捨遠夷途，而行榛梗；若能悟之，狂惑自醒。

▲言略有二義者，准下疏文而有四義：一、妄分別故，二、諸識熏習故，三、由無性不相知故，四、真如隨緣故。今云其二，故云略也。

疏下經云遠物、近物雖皆影現，不隨物而有遠、近等者，大鈔十八上半三十三紙云：如執鏡臨池，池中月出，而此影不近。天上之月去地四萬二千由旬，影落潭中，而亦不遠。以喻菩薩遠在他方，恒住此故；雖住此處，常在彼故。安有遠、近之異相耶？一切遠、近，類此，可知。

鈔：但得成佛，法爾能爾者，釋成唯德相也。

▲言前即德相，此則業用者，問：前疏料揀云：八、約果分，唯是德相。今鈔引證，何通業用？答：鈔：約利生，故通業用。疏：約佛證，唯是德相。故疏中云：約佛用，亦德用，德上用故。

鈔：該取前三，故皆別教分齊者，以別該同也。

疏隨聲取義，有五過失者下，疏釋云：一、不正信，以隨言解，不稱實故；二、退勇猛，不能亡相，趣真實故；三、誑他，以己謬解，為人說故；四者、謗佛，指己謬解，是佛說故；五者、輕法，以淺近解，解深旨故，謂法如言，不殷重故。疏約未悟入，故名為兼者，謂地獄天子聞天鼓說法，頓超十地，乃是正為。今約前身熏種之時，故屬兼為。問：彼時聞經不信，謗經即墮地獄，應屬遠為，何名兼為？兼為之根，約信向故。答：地獄天子而有二類：一者、謗經，屬遠為攝；二者、戒縵，當兼為收。故無其失。

疏借其三乘行布之名等者。問：為即圓融之行布耶？為異圓融之行布耶？若異圓融之行布者，乃是抗行，非圓教義；若即圓融之行布者，是圓教義，應不名借。答：良以圓教兼具行布，正宗圓融，十宗之中具德宗，故十地之中隱其圓融，彰其行布。乍觀名相，似唯行布所名借。又解：若就真證道，唯是圓融；若隨根宜教，道通於行布。故上疏云：行布是教相施設，圓融是理性德用。所以名借。

▲言權教極果，無實事故者，斯則暗用天台意也。故下鈔云：智者雖說四教、三教果海處無有實事，但就教中施設有果，進入位後，果即便虗。如別教說三賢、十地，修三賢位，則有何修？乃至證地，更無有別。此約證道。別教十地證境，但是圓家住耳。此據教道，癈別就圓。即由此義，圓教初住，自在過地。

疏：權為等者。謂佛、菩薩權作同類，方便為彼，故名為權。

▲言或在法會而聾盲彰其絕分者，以化將作聲聞，亦顯法深故。

▲言或示在道而起悟，知可逈心者，化己作聲聞，兼彰法廣故。

疏墮無為坑者，無為正位，一墮難出，故喻深坑。又〔悲無〕水，取灰斷故，如彼地獄。言壞善根至貪愛之水等者，邪見撥無，貪愛浸爛，皆喻於水，不容善根。又闕土緣，非生處故。言曾無厭捨者，上據現惡闕緣，令生厭怖，而同有佛性，久久當成，故不厭捨。是知顯惡無，則無惡必有。故涅槃云：一闡提人雖復斷善，猶有佛性。若能發心，非闡提也。問：後之所為，即前所揀。五類非器，收、揀相違。其猶水、火，若為通會？答：下疏云其猶棃、庶，以對於貴、賤懸隔。斯則揀也。以王收人，則率土之內，莫非王、人。斯則收也。是以若約普收，則一切眾生無不具有如來智慧，況於二乘無漏因、果！若校優、劣，則權教久行菩薩尚不信聞，況於二乘！二乘上首尚如聾、盲，況凡夫、外道！

鈔：欲配前非器令盡者，問：但配前四，何名盡？答：以少從多故，權不乖實故。

疏謗雖墮惡，猶聞歷耳，終醒悟故等者，准下疏釋，此則益深。如來祕密藏經明罵藥，服之得力；罵沈，燒以還香；罵佛，猶勝供諸外道。若爾，豈無罵罪？罵罪非無，今語遠益。故法華云：䟦陀婆羅等罵常不輕，千劫墮於阿鼻地獄，受大苦惱。畢是罪已，還過常不輕。菩薩教化涅槃，喻以毒塗之鼓，欲聞、不聞，無不死者。故菩薩之名，趣自聞謗之。曰：謗尚遠益，況深信耶！況解行耶！況證悟耶！佛持之者，勉思此文。

疏大海潛流至無不具有如來智慧等者，故下疏云：所以知佛智遍者，無一眾生不有本覺，與佛體無殊故。以上言潛流，則以佛智遍他眾生；今顯生生自有，故云遍爾。此有二意：一、明無一眾生不有，則知無性者非眾生數，謂草、木等已過五性之見；二、眾生在纏之因已具出纏之果，佛故云有如來智慧。非但有性，後方當成，亦非理先智後。是知涅槃對昔方便且說有性，後學尚為談有藏無，況聞等有果智，誰當信者？三、彼因中之果智即他佛之果智，以圓教宗自、他因果無二體故。不爾，此說眾生有果，何名說佛智耶？斯則玄又玄矣，非華嚴宗無有斯理。

▲言又破塵出經卷等者，下疏又云：如來藏經等說有九種喻，喻如來藏。謂如青蓮華在泥水中，未出泥水，人無貴者；又如貧女而懷聖胎；如大價寶垢衣所纏；如摩尼珠落在深廁；如真金像弊衣所覆；如菴羅樹華實未成；亦如稻米在糠糩中；如金在礦；如像在摸。皆是塵中有佛身義。

鈔：言被非情者，以所被情即非情故者，問：情即非情，情體既癈，何為所被？不可非情而為所被。縱為所被，都無覺、智，有何益用？不可能即，情體不癈也。體若不癈，不名即故。答：由常即而常不即，是故得名非情，亦是所被。

疏前五唯體者。問下。疏料揀前三重體，云：然大、小諸宗雖通用四法，而理不同也。准此，豈不通理也？何云唯體？答：前五重體本唯事、法，將後深義料揀前四，乃通其理，故無有失。又問：通取所詮體，豈不通理？答：約親所詮故，或以少從多故，或以性從相故。

鈔：於後三重料揀，則前前無後後等者，問：四通小，前七通三乘，前八約同教。既皆言通，應知通大、通一乘、通別教也。若許皆通，何云前前無後後耶？答：不據所料揀教體，前無後故；但約能料揀義，前無後故。小乘無後六，三乘無後三，同教無後二。故作是說，因論生論。問：海印炳現，體準還源；觀指論本，覺豈同教？若作海印，定體唯屬別教。以讚假者，可通諸眾；若作萬乘，唯目一人。

疏謂佛語言乃至是謂佛教者，問：語路一種，或是意識，或是脣等。既非是聲，何為教體？答：尅性乃非，相從可是故。

鈔：正出今之教體等者，正出婆沙論體也。

鈔：語、教異名、教等者，正理同意。語謂語者，音聲為體故。謂言教亦即音聲，色蘊所攝；名是不相應體，行蘊所攝。名與教言，其體條別。教何是名？問意：約語即教故。後答意云：語之教故，以名為體。如云：佛子！非佛為體，但用弟子以為體故。

鏡影由假發者，問：正理論說麤細俱實，云何名假？答云：但藉多塵，故名為假，非謂虗假。或云：本計是實，未計是假，義亦可通。

疏大乘有三，大意同前者，小乘前二，或單取聲，或單取名等；大乘不爾，取聲必攝於名等，取名等亦攝於聲故。

疏：成所引聲者，圓成實性所引聲也。

鈔：若因受大種等者，謂因第八識執受有情四大種所造之聲。餘二準知。

▲言若世所共成等者，如次依他、圓成、遍計三性所發之聲也。言性聖言者，猶正也。

鈔：天受非餘者，謂彼愚人，世無錄用；唯天怜愛，方得自存。又世間所尊，莫過於天；世間所賤，莫越於愚。呼卑賤之愚夫，立尊高之天號。如呼奴為郎君，戲而調之，應云：咄！天！汝甚可怜！故云天愛，作如是說。非餘有智之人亦作如是說也。

▲鈔：法、詞二無礙解脫境。有差別者，法緣名等，詞緣於聲。

▲言蘊、界、處攝亦各有異者，聲與名等，色蘊、行蘊、聲界、法界、聲處、法處如次攝故。

▲言正理救云等者，本計聲上屈曲，非名句文，未計云是。

▲言依一切位非自在者，依凡夫位非聖人故，十地菩薩於一字中顯無量名句故。

▲言而體非顯者，自差別義。字者，無改轉。義者，理不詮義，不可翻譯。如梵云菩提是名，此翻為覺。如但云菩是字，未有所屬之義，不可翻譯，故號不改轉也。

▲言多剎那聲集成一字等者。問：前一剎那聲現在時，後一剎那聲至現在時，前聲已滅，如何集成其字？今謂通云：本質前後互不相見，影像連帶，許同時現，故乃集成。又解：雖非同時，隨其解心，攀前接後，假建立故。如施火輪，實非是輪，隨心作輪。又如佛言：昔日鹿王，今我身是。名句問答，準字應知。

▲言自共相者，局附己體名自相，貫通他義名共相。色礙心緣各局己體，故名自相。空無我等遍一切，故名共相。此是體義對。復有寬狹對，色蘊名共相寬也，色處名自相等狹也。復有離言帶言對，乃至極微為共相帶言也，離言不可說為自相離言也。復有增益非增益對，此非緣境而有解行，貫通多法，名為共相增益也。現量緣境，行離動搖，局附本真，名為自相非增益也。復有有作用無作用對，如因緣變境有作用，名為自相。如分別變境無作用，名為共相。

▲言一、扇者，現涼凡故。二、相好者，現大人故。三、根形者，現男女故。四、味者，應云鹽現食味故，應云文現義味故。

鈔：顯無方理者，方，猶比也，無比道理也。或顯義體無定方城，娑婆一方亦許色等為佛事故，不同唯識此方定用音聲為佛事故。

鈔：七賢、四果者，三資糧，五停心觀、別相念觀、總相念觀。四加行，煖、頂、忍、世第一。為七賢也。預流、一來、不還、阿羅漢四果也。言預流者，初預聖流，故見、愛定斷，修惑不定，或一至五。前十五心，六人名向；第十六心，見、相、諦、圓，六皆名果。言一來者，依次初果，進斷修惑，一至六品，六無間道。前五解脫，咸名為向；第六解脫，其心容預，得名為果。超越初果，先伏六、七及第八品，來登見道。前十五心，亦名此向；第十六心，超證此果。闕品證初，後證一來。經義可思。但就次第，約皆離欲。有下三品，潤一往來，欲界生故，得名一來。超、證相從，亦復此名。言不還者，依次二果，進斷欲惑，後之三品，三種無間。二品解脫，咸名為向；第三解脫，方得名來。超前二果，先伏九品及上七地，六十三品，來登見道。前十五心，名不還向；第十六心，證不還果。證果已後，必不還生欲

還聖人色界中，有起智□□□□□□□□□□□□□□□本有，證得涅槃，得名生般。色界□□□□□□□□□□□□般申事習力，不假加行，證得涅槃，名無行。□□□□□□□□或超或次，或半或全，至色究竟，證得涅槃，名□□□□□□□禪定，現法樂住。十三、思法，若不思惟，即便退失，若思惟已，便不退失。十四、護法，作意防護故。十五、安住平等位，不煉不退。十六、堪能證達故。十七、不動性，是利根，無上進，對下不退。十八、慧解脫，但斷慧障故。十九、但解脫，復斷定性故。

鈔：以其被呵者，呵其乞食不平等也。言置鉢欲出者，維摩詰問亡絕之理，須菩提不知所以，捨鉢欲出其舍。言維摩詰言至即諸法也者，令須菩提了言相同幻，了幻、化同真，了自身如化故。言一切諸法如幻、化相者，故叡公云：眾生如化，非有非真，不達此者，轉如車輪，解法清涼淨，無我無人，眾垢消除，如日無雲。

▲言文字性離，無有文字者，一云，上句標，下句釋。此意云，文字真性，本離文字之相。下句釋云，無有文字。又解長讀兩次，一云文字性離無文字，二云文字性離有文字，是則有無雙遣。

▲言即亡言通圓頓意者，即言緣生也，亡言性空也，又即言隨順也，亡言得入也。

▲言但就教道則可見聞者，約真空頓，教隨順門也。就破相始，教俗諦門也。言念處者，照寂也。

鈔：五、行相者，或取蘊等相應語言，或取能說佛、菩薩等，皆能顯義，故號於文。

▲言一、地者，資糧、加行等。二、相者，自相、共相等。三、作意者，七、作意。四、依處者，三、依處。五、過患者，所毀厭法。六、勝利者，所稱讚法。七、所對治法者，謂貪、嗔等。八、能治者，謂不淨觀等。略廣如名可知。

疏：而作佛事者。但為教體，攝化生眾，斷惡進善，名作佛事。

鈔：非言說有性，有一切性耶等者，非字之上加一莫字，其義方顯。此問意云：由能詮言說有性，知所詮一切法有性。或不加莫字，但是牒世尊言。最後耶字，疑問之詞也。佛告下，答。初答法無其性，而有言說，遺法也。又云下，答無有言說，遣言也。大慧問意，言法必相須；世尊答意，意言法不相須。先明無法而有言，後明無言而有法。是故下，結言法不相須也。大慧下，舉事釋成也。

疏：既語嘿視瞬皆說者，問：嘿名為說，行相云何？復用何法而為教體？答：由其嘿住，令根生解，故名為說。或取彼人五蘊為體，約事相也。或取無言真如為體，約理性也。

鈔：如聲是色，即二所顯影者，耳、意二識所現影也，或說、聽二識所現影也。

疏：唯本無影者，如日舒光，新照本法也。

疏復說五心集現者，非是五心法等現，但是經歷五心影像，聚集顯現。言五心者，一、率爾心，創物遇境，都未作解；二、尋求心，推求前境，仍猶預故；三、決定心，了知前境，生印可故；四、染、淨心，既識前境，作善作惡故；五、等流心，同前善、惡，後念相續故。

疏總十二心等者。散亂聞經也。專注聞經，但有八心，於行、常二字上除率爾、尋求二心故。

▲言十四相者，一云十四人影像相，一云是四聲相，餘相依聲假建立故。

鈔：言其五心初、後通六識中，三唯意識者，法苑云：第六具五隨意轉，亦是尋求有希望故。不爾，此心應非五攝，率爾一念決定未生。若非尋求，便為大失。決定意識既許多時染、淨，自無勢力可自引生，故果即具有勢力緣故。有義：八地已上，五識自在，前後相引，亦成染、淨。許七、八識前能引後為染、淨心，五何不爾？故知五識因亦具五。總結之者，前六具五心，七、八各四。但無尋求第八界初第七轉依，遇新境故，容有率爾。餘三可知。此中有義：五識唯二，但有率爾及等流心。尋求等中五隨生者，即等流心許亂生故。今據後義，故鈔云爾。

▲言又前三是無記，後二通善、惡者，法苑云：瑜伽論說初三心是無記，第四、五通三性。此依因位中容無亂境，五識中一與第六識連續生說。若在因位，境界強勝，諸識雜生，並生五心，皆通三性所攝。若無漏位，乃得自在，一切多善。

疏唯影無本，謂大乘實教至是故聖教唯是眾生心中影像者，問：若爾，何故下文說、聽全收中，終教亦具四句，或唯說佛心現故等？今謂通云：彼宗以始同本，相盡成佛，寧有本質？但隨妄心變現身說，豈非唯影？是則能現眾生為聽，所現影佛為說。本覺真心，體通二故，名說、聽全收也。如人夢中一見法師昇座說法，自聽、他說，二義得成。唯影無本，其義亦立。又解：約自利內證隨染智淨性淨前三鏡，名唯影無本也；約利他外現隨染不思議業相性淨緣熏習鏡，說、聽全收也。

疏此前四說至攝眾生故者，如次圓融、行布二義也。或全收、全揀二義，或別教、同教二義也。

疏說、聽雙存，二教齊立者。問：興亦影亦本，二教條別。今此可教，其體無殊，全此全彼，二門雙取，故云齊立。

鈔：唯明始、本不二，三大攸同，而是自心各各修證等者，譬如一珠，本性明淨，如本覺也。久埋泥中，在無明中。瑩新明淨，如始覺也。新本無殊。始、本不二。輕、重之體，圓明之相，出寶之用，一味無差。三大攸同。普對多鏡，齊對多心。一鏡磨時，至明至淨，獨照無殊。體、相、用三，一、人心中光修，獨證大三。餘鏡未磨，未照其殊。餘心未修，未證二大。華嚴不爾也。磨、未磨二鏡互入，故與前殊。問：攝境唯心中，唯本無影，是小乘義。何故前文四通小，後六唯大乘？答：唯本無影，非唯心義。為明四句，因便言之。故疏云：唯本無影，謂即小乘不知唯識故。即斯義也。又問：說、聽全收中，既有別教，何云前八同教？答：既無唯字，理有何妨？

疏則隨一聖教，俱非二心者，問：二心既泯，其教寧存？又問：心泯教存，何言攝境唯心耶？答：此言泯者，非謂落空，但約互奪，歸一心故。無前二難。

疏會緣入實體者，立相。始教攝相，名會緣；從性，名入實。終教緣生無性，名會緣入實。頓教相盡性現，名會緣入實。圓教將緣起相，由歸理、性融通，名會緣入實。義雖通爾，正唯始、頓。

疏此方所說十住等，十方亦爾，即主、伴教也者，此意就能說之人分所說教成主、伴也。豈可將說、聽者教分主、伴也？例知上文主、伴重重，極十方而齊唱，不關於聽。

▲言即眷屬教，雖不得為主，亦是伴類者，如因對果，亦不為主，但得為伴。何所以耶？以劣對勝故。問：法法稱性，何分勝劣？答：就不壞相化生儀軌，故作是說。

鈔：譬如書字，普入一切事等者，如書一切字，隨目何法，皆能目故。言而無所住者，而作其法，無定目故。

疏：海印炳現體者。前九為別，此一為總。攝別歸總，此定為體。如香海之萬影，咸以香海為體。

疏：諸部論師，共惟不受者。受者，信也，納也。

疏：八、真空絕相宗者，一、收破相始教，二、攝頓教。問：何故終前頓後，列宗頓前終後？答：教約成佛遲、速，終遲在前，頓速在後；宗攝法寬、狹，頓狹在前唯理法界，終寬在後通三法界。又解：約無相義，正始兼頓，故在終前；約絕待義，唯頓義，故在終後。

疏然此十宗、五教互有寬、狹等者，文義稍隱。今略指陳：一、以經望宗、教料揀，教寬宗狹，一經容有多教寬也，一經唯是一宗狹也。二、以宗、教望教料揀，一宗全攝多經宗寬，一教但攝一經少分教狹。又解：具數多、少論寬、狹，教寬宗、教，一經容多教教寬也，一經唯一宗宗〔教〕也。攝經全、分論寬、狹，宗寬教狹，一宗全攝於多經宗寬也，一教分攝於經文教狹也。應舉喻云：經如一國，宗如帝王，教如民、類。一國容有多民寬也，唯有一王狹也；民、類各別，不攝全國狹也，一王總攝全國寬也。思之！

疏龍樹指此為大不思議經者同。準此，清涼宗中少一大字。如無大字，揀濫不盡。還同賢首答法界、緣起等言，義同大字，以揀神通、解脫等不思議也。

疏：第二、品會差別者，據文約簡，攝義淵弘，綸綜宏綱，研覈妙趣也。且八十卷圓經浩渺，畢在斯門；況十萬偈具本幽微，盡含此處。是以鈔文控提首尾，漚派源流。隨會會而來意先陳，依品品而正文次釋。躡前起後，歷歷分星布義天；辨趣開宗，昭昭兮月臨性海。遵泣岐悲絲之誨，焉敢增華；憑爭衣折杖之儀，叨輝潤色。類五岳而巘崿，何讓纖塵；同四海以汪洋，靡辭滴水鮮演。昔但講宣之際，於茲尚欲書細；今當染翰之時，至此難緘狂簡。不揆庸虗，粗伸重釋。良以餘論餘經，顯隨宜乎但依一勢；斯文斯義，表稱性乎轉變多端。由是附大疏十例之科判，狀若星分；收圓經一部之真詮，形同滿月。且初本部三分科者，肇興彌天之判，終符佛地之文。今、古同導，華、梵共稟。洎從光統，迄至清涼，通將一經科為三分：妙嚴品為序分，現相品下為正宗，法界品內時文殊從善住樓閣出下為流通。所以三者，慈龍降雨，八方先布於密雲；大聖談真，三世始彰於嚴事。故受之以序分。醫王治世，逢痾必賜於靈丹；善逝調根，遇器當宣於妙法。故受之以正宗。天池浩汗，派流橫亘於四方；教海汪洋，傳竪窮於三際。雖本會而周畢，貴末葉而葉葉傳方；然佛日而潛輝，令法灯而灯灯續焰。故受之以流通。羅初中後之三善，始末可觀；列孟仲季之三時，寒暄有序。且初妙嚴品為序分者，總標六成就，顯七處之圓宗；遍嚴三世間，為九會之都序。以現相品下為正宗者，勒五十五卷之寶偈，日朗星纏；編三十八品瓊章，連珠貫玉。粗衣品次，略辨宏綱。且由致既彰，正宗將闡。四十念興於眾海，舉其問端；五重相現於如來，將其酬答。面門光召於眾剎，表從佛生；眉間光矚於普賢，示說法主。降神力而威加，震動剎網；垂禎祥而應現，警策群根。地湧妙色之華，顯談依果；毫出勝音之眾，彰教佛流。為說法之端倪，故受之以如來現相品。二、瑞相彌著，法主將宣。覩毫光而懸解毗盧之心，照法理而親入藏身之定。內觀事理，外鑒根宜；上感佛加，下為物軌。故受之以普賢三昧品。三、既入至定，感諸佛而讚揚；特沐勝緣，篤群根而信受。陳十方之依報，剎海莊嚴；攬十種之因緣，世界成就。故受之以世界成就品。四、已知大覺之通依，體同狀異；未審本師之別剎，因淨果嚴。莊嚴無盡，一一量等於虗空；妙勝難思，塵塵遍含於法界。故受之以華藏世界品。五、依報既彰，昔因宜顯，猶根深而果茂，若源遠而流長，修因號威光歷事難思佛，尅果名遍照莊嚴無盡方，舉果人而顯因法，故受之以毗盧舍那品。已上明所信因果為第一會，名舉果勸樂生信分也。六、已知依報殊勝，無量莊嚴，未審正報難思，如何圓滿，乃應物而成身，遍百億四天之下，各隨宜而立號，建百億萬種之名，故受之以名號品。七、普隨物欲，廣說法輪，一諦別名一十千，四諦通稱四百億，故受以四諦。八、顯身智而兩光，鑒事之二境，境既性相而無礙，光必色心而圓融，故受之以光明覺品。九、上四品為所信身語意之三業，下三品作能信解行德之三心，十首菩薩顯解而互相激揚，十種甚深彰玄而往復徵詰，故受之以菩薩問明品。十、既有正解，復須勝行，類膏明而相助，猶足目而更資，歷境造修，逢緣運觀，轉煉悲智，兼濟自他，故受之以淨行品。十一、妙解既發，淨行復修，得具殊因，須獲勝德，以圓功德而莊嚴，攝四十二位之賢聖，以圓力用而建立，化二十五有之眾生，賢首說此，故受之以賢首品。已上明第二會十信法門竟。十二、十信已周，十住將演，不動覺樹而昇釋天，其猶澄江者一月，共觀者三舟，隨南北而不離中流，住中流而常隨南北，應赴彼根，故受之以昇須彌山頂品。十三、隨根緣而如來月現，讚佛德而菩薩雲臻，彰雲體而深玄，顯真空而寥廓，故受之以須彌山頂上偈讚品。十四、感應既交，根教相扣，明信滿而得入正定，談慧深而安住真空，故受之以十住品。十五、總位別行已彰，通修淨行宜顯，歷十境之深觀，運四等之妙心，赴十力之真智，生不二之勝解，初發心時便成正覺，故受之以梵行品。十六、位行既具，勝德須談，且明初住之殊功，以況後位之勝德，強取世喻，但量等於虗空，若就圓宗，寔功齊於種智，故受之以初發心功德品。十七、下賢既滿，性起中賢，說於妙慧明門，示於策心勝進，故受之以明法品。已上明第三會十住竟。十八、十住已圓，將談十行，亦須赴感，俯應其根，故受之以昇夜摩天宮品。十九、主既赴感，伴必讚揚，顯行體而深玄，依佛智而寥廓，故受之以夜摩宮中偈讚品。二十、由致既彰，正宗宜顯，因修正行，位尅中賢，故受之以十行品。二十一、已圓中賢，將趣後位，蘊積眾行，擬將圓迴，故受之以十無盡藏品。已上明第四會十行竟。二十二、中賢既具，將闡上顯，示應當根，說主赴感，故受之以昇兜率天宮品。二十三、既主伴而咸集，伸總別之讚揚，顯迴向之願門，依如來之智海，故受之以兜率宮中偈讚品。二十四、由漸既圓，本宗應顯，分十向而無障無礙，迴三處而難思議，故受之以十迴向品。上已明第五會竟。二十五、三賢具闡，十聖宜談，趣佛智而四河同入於天池，秀德華而萬物齊生於地面，類十德之大海，德德該通，同十德之寶珠，德德增勝，作菩薩之心階，為如來之智業，故受之以十地品。第六會竟。二十六者、因地將滿，正覺將成，建勝進之殊熏，立等覺之勝位，廣闢多門，量同法界，略伸教義，分顯深玄，光明妙定，徹究真源，善發神通，能生智慧，故受之以十定品。二十七、深定之用，至聖至靈，妙智之功，無擁無障，故受之以十通品。二十八、定力難思，神通門議，由智極而作本，假慧奧而為源，故受之以十忍品。二十九、定通智之三用，辨難量等數喻之三門，慧心莫測，重重校比，明等覺而難知，一一對量，況妙覺而微細，阿僧祇為大數之首，故受之以阿僧祇品。三十、念劫圓融，剎那間莫窮邊際，塵剎該攝，極微有無盡普賢，略陳指示，粗顯如來，以後剎而倍前時，以前劫而為後日，故受之以壽量品。三十一。上就實說，無塵不是佛所居，指事寄談，有處堪為聖依心，故受之以菩薩住處品。三十二。等覺已周，妙覺應闡，明佛德而總超言念，顯果位而悉扣冲玄，故受之以佛不思議法品。三十三。品身相普周，具十蓮藏之塵數，功業宏廓，該三世間之分量，故受之以十身相海品。三十四。海品。三十四。大相既爾，隨好更多，一一好中，有多光明，一一光明，有多神用，破阿鼻之地獄，生兜率之天宮，三重頓圓，十地速滿，故受之以隨好光明功德品。上明差別因果，次辨平等因果，謂因無異果之因，果無異果之因，交徹而不一，因果歷然而莫殊，因即普賢三行門三十五，故受之以普賢行品，果即如來之性起三十六，故受之以如來出現品。上六會修因契果生解分竟。三十七。上契果而修因，該羅六位，今攝解而成行，融貫一時，雲興二百之問，掩義天之慧光，缾瀉二千之酬，漲心地之法水，處世無染，故受之以離世間品。第八會竟。三十八。上辨其行，今明其證，佛入嚬申之定，普現神通，眾生逝多之林，頓證法界，故受之以法界本會。上來多段，總是正宗已竟。

▲後流通者，文開五相之異，五星炳現於長空；義列五位之殊，五岳群分於率土。良以此之一品，大文有二：分本末之會筵，折因果之法界，剖頓漸之證入，辨總別之圓融。非頓無以顯圓，非漸無以階進，非本無以垂末，非末無以階本，非人無以證法，非法無以成人。前明不異漸之頓，多門而眾人同契；此明不異頓之漸，一人而歷位圓修。今托人以修進，軌範後徒，使大教而弘通，法眼無缺，故受之以法界末會。上來多義不同，總是本部三分科竟。二、問答相屬科者，或問或徵，各舉千鉤之杵；或通或答，咸鳴萬碩之鐘。三、以文從義科者，分因果之五周，華敷實茂；攝文義之九會，月皎光輝。四、前後攝疊科者，捨後從前，折因源而為異派；開總成別，分一路而作多歧。五、前後鉤鏁科者，或以前而躡後，繼武聯蹤；或以後而編前，連絲接縷。六、隨品長分科者，開無盡之雜華，隨品長分於十段；類莫限之剎海，辨處無越於十方。七、隨其本會科者，前八各當其一科，時會名異；後一獨開其兩段，本末自殊。八、本末大位科者，總列六十四之雅會，尅果嚴因；別彰五十五之嘉筵，依人證法。九、本末遍収科者，總合百二十六之大分，法盡幽玄；別開三千大千之微塵，人皆善友。十、主伴無盡料者，一一會而一一品，結通十方；一一義而一一文，展遍三際。既主伴而互遍，一一難思；若自他之相資，重重莫盡。科列十審，條貫乎五周不紊；收歸一揆，囊括乎四分無參。由是七處九會之法苑，枝枝森茂；十玄六相之義林，藂藂蓊󳬂。幸冀良工，妙施斤斧。

鈔：眾等勤精進者，故遺教經云：汝等比丘！晝則勤心修習善法，無令失時，初夜、後夜亦勿有癈，中夜誦經以自消息。無以睡眠因緣令一生空過，無所得也。當念無常之火燒諸世間，早求自度，勿睡眠也。諸煩惱賊常伺殺人，甚於怨家，安可睡眠，不自驚悟？煩惱毒蛇睡在汝心，譬如黑蛇在室眠。當以持戒之鉤早併除之。眠蛇既出，乃可安眠；不出而眠，是無慚人也。慚耻之衣，於諸莊嚴最為第一。慚如鐵鉤，能制人非法。是故比丘常當慚、愧，無得暫替。若離慚、耻，則失諸功德。有愧之人，則有善法；若無慚者，與諸禽獸無相異也。

鈔：地獄門前見一僧，云是地藏菩薩，乃教誦偈。云等者，問：菩薩具四等心，何不普教耶？答：有緣、無緣，故業有定、不定，受苦有益、無益故。故下疏問：菩薩之苦，自業所招，自心所變。云何菩薩而能代耶？答：通諸代、苦，有其七義：一、以苦自妄增悲、念故。瑜伽四十九云：菩薩自勝解行地墮入淨勝意樂地時，云何超過諸惡趣等？此問菩薩。云何自離惡趣等？此問菩薩。云何自離惡趣？下答文廣，意云：謂菩薩於世間清淨慮已，善集資糧，於多苦有情修習哀愍，無餘思惟。由此修習，故得哀愍意樂及悲意樂，利惡趣有情，誓處惡趣，如己舍宅。設住惡趣，能證菩提，亦能忍受；為除物苦，願身代受，令彼惡業永不現行，一切善業常得現行。由此悲願力故，一切惡趣諸煩惱品所有麤重，於自所依，皆得除遣，得入初地。釋曰：約此，但有悲願意樂，身不能代。由悲決定，自獲勝益。二、約菩薩本為利生，求法苦行已，名為代；後能為物，為增上緣，亦名代受。三、約菩薩留惑同事，受有苦身，為生說法，令不造苦因，因亡果喪，亦名代受。四、設有眾生欲造無間等業，菩薩化此不從，遂斷其命。菩薩自受惡趣苦報，令彼得免無間大苦，名為代受。此依梁攝論第十一說。涅槃仙預國王亦同此義，非唯意樂而已。五、由菩薩初修正願，為生受苦，至究竟位，願成自在，常在惡趣，救代眾生。如地藏菩薩及顯莊嚴王等，乃至飢世身意大魚，皆其類也。或以光明照觸，或以神力冥加，其事非一。六、由菩薩此願契同真如，彼眾生苦即同如性，以同如之願，還潛至即真之苦。依此融通，亦名代受。七、由普賢以法界為身，一切眾生皆是法界，即眾生受苦常是菩薩，故名為代。上來七義，初但意樂，次二但約為增上緣，四五二義實能身代，六七二義理觀融通。問：若依四五二義，應能普代，何故猶有眾生受苦？答：此有三義：一、有緣無緣，故與菩薩有緣，即可代也；二、業有定不定，故不定者可代；三、若受苦有益，菩薩令受，方能究竟得離苦故，如父母教子，附嚴師令治。如是密益，非凡小所知。但以圓經略本，該十萬偈之真宗；大疏全文，盡一軸之奧致。應樂廣之偉器，備彰九會之詮；接如略之煗根，唯闡八門之趣。今所釋者，即斯文也。實可謂文布蜀錦，行行競吐於芬芳；義貫驪珠，句句爭呈於煥爛。包雜華之法寶，類天宮之賢瓶；出方廣之聖財，同龍藏之如意。若窮妙旨，海墨難書；但竭愚誠，管毫可盡。初解題目，控舉□提綱；次釋文義，又委□於妙理；後障結束，復綰收於大節。倣經開初中後善，依僧分序正流科。故有斯文，不徒然矣。

釋茲一疏，啟彼四門：一、總敘名意，二、歸敬請加，三、開章釋文，四、謙讚迴向。且初總敘名意者，總則略而咸周，敘則述而不作。名乃毗盧教藏，意乃普賢心胸。麤分四段，䫫四海而汪洋；細列十門，同十山而巘崿。標宗體而歸法界，超言超思；歡能詮而屬此經，具深具廣。顯教主而難思，有應一多而無礙；彰說儀而周普，橫竪能所而該通。言該本末，等天池而能百川；旨趣玄微，似香海而印萬像。權小莫測，積行菩薩□迷遍益；頓圓難報，含靈速證。暫聞暫見，熏五智而金剛；圓解圓修，結十身之妙果。文殊示教，利喜六千道成；毗盧自入，嚬呻眾海頓證。或啟明而東廟，智海初心；或寄位而南求，因圓毛孔。破妄想之纖塵，空空絕迹；取佛性之經卷，了了分明。在一塵而化一生，心心無倦；經多剎而歷多劫，念念忘疲。結歎宏遠者，比須彌而橫海面，高掩群峯；方杲日而掛天心，光奪眾彩。感慶逢遇者，久沉八苦之巨海，怱遇龍舟；永墜三覺之高山，頓駕仙鶴。感慶再三，忻歡千萬。既抃躍不能階也，非聖賢曷能知之？或略釋於住題，彰五對義之妙理；或粗陳於品目，顯三世間之莊嚴。雖控提於法門，分列十段；然總敘名意，收歸一科。

二、歸敬請加者，歸謂歸投依托之貌，敬請敬□處恭之儀，請乃祈求之詞，加乃護助之義。以我疏主清涼大師握管臨牋，祐文布義，慮凡情而迷昧，恐四魔以侵凌，伏聖力以冥資，降六通而護祐，希無障而無難，願有始而有終，言言調契於佛心，字字無乖於經意，使造解而成觀，根根頓證於真源，令涉有而□空，念念沒同於性海。陳製疏之十意，廣有多文，并敬請之三門，束歸一段。

三、開章釋文者，初標列於章門，如宣開於眾庫；後次第而別釋，似□賜於名珍。同畫橫而填彩，先後恒規；若鑄而發明，古今常則。文分十段，斯辰以盡於八門；義列萬途，此日總收其一會。一、教起因緣者，動須彌之□側，實非小緣；激巨海而傾搖，誠為大事。現德山而勝智海，理不徒然；談稱性而闡通方，言無虗發。所起雖無勝劣，能起自有親疎。隨兼正而各殊，開因緣而逈異。初、因十義者，應法爾之良觀，窮晴窮處；酬宿因之妙用，能遍能常。順根感則中秋玉兔，影下印於潭心；為教本則晨旦金烏，光先臨於山頂。顯果德而依正參融，即入無礙；彰地位而圓行自在，超思難思。說勝行也，分頓成與遍成，□開闢於天地；示真法也，融理界而事界，譬交參於陰陽。開因性者，或利今而利後，勝益難思；或得見而得聞，殊功叵測。剎那成於堅種，狀若金剛；一念生佛家，形同王子。後緣者，依時也，竪窮念劫，始終延促而相融；依處也，橫遍剎塵，染淨通局而交徹。依主依應超情，依定而靜亂豈測？現相乎瑞應種種，說人乎賢聖重重。聽人則除當根之眾會，德本則揀化主之昔因。依請乃有言念之兩殊，依加乃具冥顯之二異。率向多義，收歸一果。咸為教起因緣，總辨說經所以。二、藏教所攝者，或藏教而各攝，兼正不同；或此彼而更收，全分有異。初藏攝者，二藏也，隨半滿字而區分，上乘下乘；三藏也，依寬狹義而辨析，具分具全。若藏攝於此，經有攝不攝；若經收於彼，藏無收不收。後教攝者，或華梵而咸同，通分十二；或古今而各異，別辨一多。大意離合者，離則淺深逈別，隨草木而千差；合則大小攸同，本天雨而一味。二、古今違順者，東土西土之賢師，各張教網；性宗相宗之英彥，互啟玄關。覺愛則佛言具異，如善口之歌音；童壽則異自在根，似水形之任器。牟纖、陌延、唐印、劉亂四人，共立於二教；南中諸佛、光統、吉藏、多師，同建於三門。光宅四乘，已分折於權實；天台四教，復區別於偏圓。元曉苑公，亦開四類；波頗賢首，更立五重。戒賢則分有空并中道，顯了三乘；智光則開實假與真空，終極一性。會了義而及不了，總具二門；辨性宗而與相宗，別有十義。三、五教開宗者，教分五教，由斷證而不同；宗列十宗，因淺深而辨異。言五教者，悟單空而行自利，四諦緣生；修自利而證俱空，三乘五性。約幻有而與隨緣，生佛有異；據體空而與不變，寂照無差。障則一斷一切斷，因則一修一切修，果則一成一切成，理則一證一切證。言十宗者，義在下門，無繁預敘。四、總相會通者，初通諸教，而淺深隨緣益物；後會化儀，而前後逐性開迷。三、義理分齊者，具深具廣，明一乘而無量乘；全揀全收，說同教而帶別教。包四重之法界，四序無參；攝三重之觀門，三光不亂。會色空之四句，不亡具源；分理事之十門，同一緣起。談十種之玄門，總別有異；出十重所以德用不同。既窮理而盡性，又徹果而該因。言念不可詮緣，牋毫那能載錄？四、教所被根者：揀非器也，抑挫令其發心；彰所為也，褒揚令其聽受。以根對教，量自力而有未任；以教對根，約佛心而無不被。所以蟾輪皎潔，落影不現於渾池；兔魄輝霞，流光逈照於濁水。輪王髻寶，豈賜無功之臣？親友衣珠，密與醉臥之客。或揀或為，良有以焉。五、教體淺深者：能所單雙而有異，俱舍、婆沙；體用出沒而不同，深密、唯識。或通攝於所詮，更兼十義；或盡收於能顯，具足六塵。若本影而於對，有實有權；若說听而全收，亦別會緣。入實之體，或攝末而或顯如；理事無礙三門，或互存而或於即。事事無礙，圓音具足於十玄；海印禪那，教體總歸於三昧。淺深行布，後二正是經宗；首尾圓融，前八無非教體。六、宗趣通局者：宗謂宗崇，□□□□而侍主；趣謂意旨，若子□而養親。通謂總通於餘教，性相師而多同；局謂別屬於此經，古今說而全異。翫諸師之各別，勢若星分；仰疏主之孤圓，形同月滿。依一題而用四句，至妙至深；隨一句而列十門，難思難議。七、部類品會□。部謂部帙，或略本而或圓滿。類謂□類，或相似而或派流。品者篇目不同，會者法筵亦異。八十卷之極談，難陀翻譯。十萬偈之妙說，龍樹流傳。中上二本，非閻浮提人所受，匿在龍宮。普眼一經，唯總持菩薩能知，空竭海墨。同說則遍同類之剎塵，不可結集。異說則該異類之世界，部類難量。主伴者重重齊唱，眷屬者處處別談。圓滿者或舉一而全收，無障無礙。或以多而互攝，超言超思。世親龍樹釋經，備在於西乾。靈辨謙之造論，盛行於東夏。八、傳譯感通者。先譯傳乎有緒，使習學者無疑。後感應乎垂積，令見聞而仰信。雖歷代而唯二譯，并補闕而唯四經。各奉綸言，編入寶藏。或翻譯而或書寫，瑞應彌多。或讀誦而或講傳，禎祥難錄鮮演。首習唯識三能變，叵究其源。次覽華嚴十所因，罔窮其邃。且揮麈傳灯，膚受空慚於孟浪。操觚翰牘，散村實惡於□文。然承諸徒而勸請偶因前夏，續啟法筵。洎至初秋，列狀扣請。其詞曰：切以滿規等五百學流，宿慕圓宗，時被□〔義〕。理事之異同莫辨，生佛之即離難分。昧因果而感酬，迷染淨而斷證。擬請於玄談上下之內，據義門隱闢之間。略集記文，永為義釋，勞謙靡遑。憑眾聖而潛加，強陳鄙作。儻片言而合理，唯願鉤深。或大義而違賢真，更希摝而已矣。迴向偈曰：

已得冥加力， 集成決擇文， 遍熏含識類。普入解脫門。

## 大方廣佛華嚴經談玄決擇卷第六終