---
title: "教相樞要鈔 · 第七重下"
description: "教相樞要鈔是日本天台宗僧侣释高范撰写的佛教典籍，成书于日本镰仓时代。该书系统阐释了天台宗的核心教义判教学说，对诸经论的地位和内容进行了精要梳理与比较。其内容深入探讨了一念三千、十界互具等天台宗根本哲理，并分析了不同佛教流派的思想差异。作为日本佛教史上的重要文献，教相樞要鈔不仅对日本天台宗的发展产生了深远影响，也为研究东亚佛教思想提供了珍贵资料，在日本佛教典籍中具有承前启后的重要地位。"
url: "https://rushiwowen.co/en/r/cmgm0axvw0hirl20473h8sbxc"
---
### 第七重下
淨土立高妙報土等者玄義云問曰彼佛及土既言報者報法高妙小聖難階垢障凡夫云何得入曰若論眾生垢障實難欣趣正由託佛願以作強緣致使五乗齊入已上。
> The Pure Land is established as a sublime and supreme reward land. As the "Profound Meaning" states: Someone asks, "Since the Buddha and his land are described as reward, they are sublime, subtle, and profound. Small-minded sages find it hard to reach them, so how can impure and trapped ordinary beings enter?" The answer: In terms of beings' impurities and obstacles, it is truly difficult for them to delight in and approach this land. However, precisely because they rely on the Buddha's vow as their powerful cause, beings of all five spiritual capacities enter equally. \[end\]
自力諸宗等者諸師以𢏏陀身土定應身應土以能生之機多是判聖人故大師於經論相違門開六叚細釋此義也舉者皆也跨節者此詞在法華玄二跨越也節制也止也則超法度義也未断凡夫小聖人等超入報國越是聖道自力法度也中三品等者諸師判中上品三果人中中品內九中下品世善凡夫一家釋中品三人是遇小凡夫愚法聲聞者淨影云執小迷大名為愚法解小知大名不愚法性宗實大乗意等者若依小乗入無餘後更不還生若依法相不定性者不入無餘次定性者入無餘後不許還生若依三論入寂之後許還生也今對小乗并法相宗故云性宗實大乗等八六等者𣵀槃經病行品也本文在法事讃記初果入無餘後過八劫得發菩提心二果六劫三果四劫羅漢二劫支佛一劫也問断盡見思得羅漢果後入無餘何今云前三果人入無餘耶如所難得羅漢果後入無餘但云初果二果三果約經生者灰身滅智等者問羅漢雖断見思離分段生未断法執直可受變易生何云無餘證乎若依天台意經八六等教門權其實直生方便土也故法華云是人雖生滅度之想而於彼土得聞是經已上。
> Various Schools of Self-Power: Various teachers consider Amitabha’s land and body to be the Reward Body and Reward Land, because the beings who give rise to the conditions for rebirth are mostly judged as sages. Therefore, the Great Master in the section on the conflict between sutras and commentaries opens a subsection of six paragraphs and explains this meaning in detail. "Ju" (皆) means all. "Kua Jie" (跨節) appears in the Lotus Sutra’s Profound Meaning, Vol. 2; "kua" means to cross over, and "jie" means to restrict or stop, thus it signifies transcending the Buddhist laws. Uncut ordinary beings, lesser sages, and so on, who transcend and enter the Reward Land, transcend the system of self-power in the Way of Sages. "The Middle Three Grades, etc.": Various teachers judge the upper-middle grade as the third-stage sage, the middle-middle grade as those within the nine middle levels, and the lower-middle grade as ordinary beings of worldly good deeds. Our school’s explanation holds the middle-three persons as inferior ordinary beings who have encountered the Small Vehicle, as well as "Foolish Voice-Hearers." According to the Pure Shadow commentary, "Foolish" means attached to the Small Vehicle and ignorant of the Great Vehicle; "Not Foolish" means they know the meaning of the Great Vehicle. "According to the School of True Nature and the Great Vehicle of Ultimate Reality": If one follows the Small Vehicle, after entering Nirvana without remainder, one does not return. According to the Dharmalaksana School, those with indefinite nature do not enter Nirvana without remainder; those with fixed nature do, and are not permitted to return. According to the Three Treatises School, beings may return after entering quiescence. Now, in opposition to the Small Vehicle and Dharmalaksana School, the text says "Nature School, True School, etc." The "Eight, Six, etc." passage comes from the Nirvana Sutra’s chapter on the Practice of Sickness; the original text appears in the Dharma Services Praise Record. After entering Nirvana without remainder, the first-stage sage attains the mind of enlightenment after eighty kalpas, the second-stage after sixty kalpas, the third-stage after forty kalpas, the Arhat after twenty kalpas, and the Solitary Realizer after ten kalpas. Question: When one has completely cut off all delusions of views and thoughts and attains Arhatship, they enter Nirvana without remainder. Why then does the text say only the first, second, and third-stage sages enter without remainder? As you question, after attaining Arhatship they enter without remainder. The text only mentions the first, second, and third sages as those who are still in the stream of rebirth. "With body burnt out and mind extinguished": Question: Although the Arhat has cut off views and thoughts and is free from the cycle of birth, they have not yet cut off attachment to Dharma. They should still receive the transformation-born body. So why does it say they attain the state of no remainder? According to the Tendai teaching, the eight, six, etc., are provisional methods; in reality, they are directly born into the Land of Expedient Means. Therefore, the Lotus Sutra says: "Although such a person thinks they have attained extinction, in that land they will hear this sutra." End of passage.
但八六等䟽記云經存教道被鈍根者矣經劫敦逼之要令其人速於此世迴心若依香為意無餘是教門經劫非教門起信論義記上云以二乗人本來不得無餘依𣵀槃界故佛性論第三云二乗人有三種餘一煩惱餘謂無明住地二業餘謂無漏業三果報餘謂意生身變易身也矣義記云然彼二乗既不能知此三餘乃至法尒皆有變易報殘而彼不知謂為𣵀槃而實但是未燒身前期以滅智所得滅定云云又云二乗無餘體滅定乃至由彼二乗根有利鈍滅定防心種有強弱是故在定極逕八乃至一念云云既遮二乗不得無餘𣵀槃表法尒變易報殘無餘教門分明也亦釋由根有利鈍從滅定出經八乃至一念經劫非教門明矣文中一念者指法華是人雖生等文也楞伽經曰躭小乗空三昧樂猶如醉人乆乆方醒已上。
> The \*Shijishu\* commentary states: "The sutras preserve the teachings for those with dull faculties, urging them through eons to turn their minds in this very life. If one relies on fragrance as the meaning, there is no remainder—this is the teaching path through eons, not the teaching path." The \*Awakening of Faith Commentary\* says: "Because those of the Two Vehicles originally cannot attain the realm of nirvāṇa without remainder." The \*Buddha-nature Treatise\* (Chapter 3) says: "Those of the Two Vehicles have three kinds of remainder: 1) the remainder of afflictions—namely, the abode of ignorance; 2) the remainder of karma—namely, undefiled actions; 3) the remainder of results—namely, the mind-made body and the body of transformation." The commentary adds: "But those of the Two Vehicles, not knowing these three remainders, mistakenly think they have attained nirvāṇa when they have merely obtained the cessation of perception before their bodies burn away. \[In reality,\] they have only achieved the concentration of cessation through extinguishing discriminative cognition." It further says: "The nirvāṇa without remainder for the Two Vehicles is merely the concentration of cessation. Because their faculties vary—sharp or dull—the strength of their mind-preventing seeds in that concentration differs. Thus, they may remain in that state for up to eighty thousand eons or as little as a single thought." Since the Two Vehicles are denied the nirvāṇa without remainder, it is clear—as the teaching makes plain—that even they have residual karmic transformations by nature. The text's mention of "a single thought" refers to the \*Lotus Sūtra's\* passage about such beings being reborn. That the duration ranges from eons to an instant through the difference in faculties is evident: this is no mere expedient teaching. The \*Laṅkāvatāra Sūtra\* says: "Those attached to the bliss of emptiness in the Lesser Vehicle are like drunkards who awaken only after a long, long time."
空三昧詞滅盡定炳然然一家唯釋灰身滅智等不云教門故順釋家云待八六等自然生淨土也生心覺動等者問於何土生身心耶一家無釋准台家意方便土也具如糅鈔未迴心者如向者不愚法聲聞不轉自調心不發菩提心亦云未迴心此不愚法人雖知有淨土不發菩提心不欣於淨土終入圓寂也轉向大乗等者轉謂改轉向謂趣向改自調心趣向大心故云轉向恥小慕大者方等益也法華玄十云得為恥小慕大之益喻如烹酪作生蘇已上。
> The Samadhi of Emptiness and the Meditation of Cessation are like two branches of a single school. One school alone explains the cessation of body and mind, but does not refer to this as a teaching gate. Thus, according to this school, one awaits the natural arising of the Pure Land after the eight or six states. "Generating mind, awakening movement, etc."—a question arises: in which land does one generate body and mind? An individual school offers no explanation. Based on the Tiantai school, it is the Land of Expedient Means. This is fully detailed in the Subcommentary. "One who has not yet turned their mind" refers to those who, as described before, are not the type of śrāvaka who are ignorant of the Dharma—those who have not transformed their self-disciplining mind, nor aroused the bodhicitta. These are also called "those who have not turned their mind." Although such people who are not ignorant of the Dharma know of the Pure Land, they do not arouse the bodhicitta, do not aspire to the Pure Land, and ultimately enter nirvāṇa. "Turning towards the Great Vehicle, etc."—"Turning" means to change direction; "towards" means to set one's course. One changes the self-disciplining mind and sets course for the great mind, hence called "turning towards." "Feeling shame toward the small and aspiring for the great" represents the benefit of the Vaipulya period. The Lotus Sutra, Chapter Ten, states one attains the benefit of feeling shame toward the small and aspiring for the great—like boiling milk into curds to produce fresh butter. The above
具成別人益者鹿𫟍證果聲聞方等之時成通人般若之時顯成通人成別人也但發等者准發菩提心無菩提心行况實相開會故云但發等穢土退緣多等者西方要决云退根羅漢欲界人中得果遇五緣退具恐失聖果起修道惑已上。
問住果聲聞暫退而無永退何云難入乎退法思法深猒退緣約彼思念且云難入欲界人中有五退緣一長病二遠行三誦經四營事五和諍云云阿𢏏陀佛國等者大阿𢏏陀經文也今引之意極樂國中諸阿羅漢入無餘者無窮其數不入無餘新得羅漢亦無窮數般𭰖洹去者無餘𣵀槃義也央盡也本所期等者為入無餘雖願往生既得往生不覺自然得成佛果故云無上寳珠等也法華信解品云佛聲聞當得作佛無上寳聚不永自得矣云本無心有所希求今法王大寳自然而至已上。
銷融一乗者華嚴天台也純金一乗者雖通華天密禪今密禪也鑛金宗者法相三論也圖中鑛金者韻會云礦古猛切銅䥫生者多連石也或作鑛矣未明金體者小乗三宗不明佛性故云未明下金體同之鑛垢未者鑛垢惑障也天台圓宗断於四十二品無明法相三論但断於十二品無明不断其餘故云未四念處云但知断十二品無明為己家之極果不知是他家之下因已上。
華嚴天台者此二宗一列顯教一類故教內一類故銷融鑛者断盡惑義也真言佛心者真言雖教內而非是顯教佛心雖顯教亦非是教內以不通顯與教二故一列也本來出鑛不待銷融者從本無惑不須断惑金剛頂經開題云不觀修行不待對治本來住此法尒佛位已上。
六祖壇經云菩提自性本來清淨矣問實教意約理無断約事論断故五教下云約實謂無可断以本來清淨故矣法華玄九云無明體性本自不有何須智慧解惑矣斯乃本來出鑛不待銷融乎大日經䟽釋消融百六十心鑛石之垢證道歌述銷融頓入不思議然何今云本來出鑛不待銷融乎所難誠尒也但真言以表德為本佛心以見性為旨故且云不待銷融其實華天密禪共須断惑銷融𭰖今批判勿守株矣能令等者五會法事讃云但使迴心多念佛能令瓦礫變成金已上。
若約等者云五箇實大乗時淨土宗亦名純金也龍樹菩等者智論云穢土一乗如鑛金淨土一乗如純金已上。
純雖得煉名者煉断惑義也百練成純金惑盡成佛果若此之時華天密禪同得煉名也。