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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46

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T1937_.46.0874a01: 十三問理消伏義。鈔自簡云。是則惑性相待
T1937_.46.0874a02: 非闕智斷。今詰曰。理消伏義既云非關約行
T1937_.46.0874a03: 智斷。爲指理境非關智斷耶。爲約迷事非關
T1937_.46.0874a04: 智斷耶。爲據性徳之行非關智斷耶。爲並約
T1937_.46.0874a05: 四義非關智斷耶
T1937_.46.0874a06: 十四問。理性若無消伏義者。約行消伏都非
T1937_.46.0874a07: 性起耶。若然。大師那云。今原性徳種子。若悲
T1937_.46.0874a08: 心智慧莊嚴顯出眞身。皆了因爲種子。若慈
T1937_.46.0874a09: 心福徳莊嚴顯出應身。皆縁因爲種子。今文
T1937_.46.0874a10: 約行消義非悲智莊嚴耶。約行伏義非慈福
T1937_.46.0874a11: 莊嚴耶。若無本性種子。如何顯示約行圓修
T1937_.46.0874a12: 耶
T1937_.46.0874a13: 十五問。鈔云。惑性相待非關智斷名消理毒
T1937_.46.0874a14: 者。爲約本淨不染五住名理消耶。爲用觀智
T1937_.46.0874a15: 照理忘惑名理消耶。若云本淨不染都未渉
T1937_.46.0874a16: 修者。那云今觀諸法唯心染體悉淨名治理
T1937_.46.0874a17: 毒耶。若云惑性相待推惑即性名消理毒者。
T1937_.46.0874a18: 此即約行推撿入空顯是修成。何謂約理。荊
T1937_.46.0874a19: 溪那云理則性徳縁了。那云本自二空即性
T1937_.46.0874a20: 徳義耶
T1937_.46.0874a21: 十六問。若云毒義雖成消義全闕者。今家應
T1937_.46.0874a22: 不合云。原乎因果根本。即是性徳縁了。此之
T1937_.46.0874a23: 性徳本自有之。非適今也。性徳了因非理消
T1937_.46.0874a24: 義耶。性徳縁因非伏義耶
T1937_.46.0874a25: 十七問。若云惑性相待非關智斷行消義者。
T1937_.46.0874a26: 此則修性理殊。智斷體別。大師那云。始則起
T1937_.46.0874a27: 自了因。終則菩提大智。始則起自縁因。終則
T1937_.46.0874a28: 涅槃斷徳。如何特陳惑性相待名理消毒。非
T1937_.46.0874a29: 關約行智斷義耶。性徳了因非智體耶。性徳
T1937_.46.0874b01: 縁因非斷體耶
T1937_.46.0874b02: 十八問。鈔云。惑性相待名消理毒者。此對惑
T1937_.46.0874b03: 之性爲修徳境耶。性徳境耶。若云修境。則約
T1937_.46.0874b04: 所起對。理自具。而爲研覈成消伏義。亦但屬
T1937_.46.0874b05: 修約行明矣。若云性境。法性自爾。非作所成。
T1937_.46.0874b06: 此性對惑名消理毒者。能對性既云消義全
T1937_.46.0874b07: 闕。應取但中之理爲能對性耶。應取清淨眞
T1937_.46.0874b08: 如爲能對性耶
T1937_.46.0874b09: 十九問。鈔云。或謂性惡是理毒者。毒義雖成。
T1937_.46.0874b10: 消義全闕。若有。應破性惡者詰曰。若爾。輔行
T1937_.46.0874b11: 那云。又此理具變爲修具。一一修具無非理
T1937_.46.0874b12: 具。令識修具全是理具。乃達理具即空即中。
T1937_.46.0874b13: 此之理具既即空中。亦莫破性惡法門耶。大
T1937_.46.0874b14: 師云。修徳相貌在性徳中。此亦斷性惡耶。理
T1937_.46.0874b15: 具空中擧修徳相貌。豈非今約理消伏義乎
T1937_.46.0874b16: 予謂若憑鈔語。一家所宣性徳法門都成無
T1937_.46.0874b17: 用。圓修智行倶成有作。何哉。以謂理具諸行
T1937_.46.0874b18: 應破性惡法門故。若言性惡理毒消義全闕。
T1937_.46.0874b19: 則顯同縁了始有。奈何修徳非圓融耶。夫如
T1937_.46.0874b20: 是則修性之説傾矣。圓頓之道廢矣。述作裨
T1937_.46.0874b21: 賛宗乘。那忽特違大義也
T1937_.46.0874b22: 四明尊者教行録卷第二
T1937_.46.0874b23:
T1937_.46.0874b24:
T1937_.46.0874b25:
T1937_.46.0874b26:
T1937_.46.0874b27:
T1937_.46.0874b28:
T1937_.46.0874b29:
T1937_.46.0874c01:
T1937_.46.0874c02:
T1937_.46.0874c03: 四明尊者教行録卷第三
T1937_.46.0874c04: 　四明石芝沙門宗曉編　
T1937_.46.0874c05:   別理隨縁二十問
T1937_.46.0874c06: 光明玄當體章問答偈
T1937_.46.0874c07: 絳幃問答三十章
T1937_.46.0874c08: 開幃試問四十二章
T1937_.46.0874c09: 教門雜問答七章
T1937_.46.0874c10: 四種四諦問答
T1937_.46.0874c11:   別理隨縁二十二問并序
T1937_.46.0874c12: 有當宗學者。問余曰。仁於指要鈔中。立別教
T1937_.46.0874c13: 眞如有隨縁義耶。余曰然。客曰。且如法藏師。
T1937_.46.0874c14: 著疏釋起信論。專立眞如具不變隨縁二義。
T1937_.46.0874c15: 乃云。不變即隨縁。隨縁即不變。仍於彼五教
T1937_.46.0874c16: 中。屬乎終教。亦兼頓教。而對破唯識宗談眞
T1937_.46.0874c17: 如之理。唯論不變不説隨縁。審究唯識。正是
T1937_.46.0874c18: 今家別教。彼終頓二教所明不變隨縁。乃
T1937_.46.0874c19: 是今家圓教之理。仁那云別理隨縁耶。余語
T1937_.46.0874c20: 曰。藏師約何義。判唯識所談眞如不隨縁耶。
T1937_.46.0874c21: 客曰。起信疏云。唯識宗只以業相爲諸法生
T1937_.46.0874c22: 起之本。彼之眞如無覺無知。凝然不變。不
T1937_.46.0874c23: 許隨縁。但説八識生滅。縱轉成四智。亦唯是
T1937_.46.0874c24: 有爲。不得即理。故詮法分齊唯齊業識。余曰。
T1937_.46.0874c25: 灼然。若云眞如性有覺知。則可熏變。乃説隨
T1937_.46.0874c26: 縁。既唯頑騃。乃不受熏。既不受熏。安能隨
T1937_.46.0874c27: 縁。變造諸法。因詰之曰。別教眞如無覺知耶。
T1937_.46.0874c28: 若無覺知。何故得名佛性。故輔行云。今家
T1937_.46.0874c29: 教門所明中道唯有二義。一離斷常。屬前
T1937_.46.0875a01: 二教。二者佛性。屬。後二教。別教中道既名佛
T1937_.46.0875a02: 性。佛非覺義耶。若中理頑騃。本無覺知。焉是
T1937_.46.0875a03: 大覺果人之性。況性以不改爲義。若因無覺
T1937_.46.0875a04: 義。至果方有。此則改轉。那名性耶。又妙樂
T1937_.46.0875a05: 云。凡別教中立佛果者。有其三意。一者以理
T1937_.46.0875a06: 性爲佛界。二者以果頭爲佛界。三者以初地
T1937_.46.0875a07: 去分名佛界。別教既立佛界。豈有頑騃之佛
T1937_.46.0875a08: 耶。藏疏既約眞如無覺知故凝然。凝然故不
T1937_.46.0875a09: 隨縁。別理既有覺知。驗非凝然。既非凝然。那
T1937_.46.0875a10: 不隨縁耶。客遭此詰。兀然失措。余乃語曰。子
T1937_.46.0875a11: 既不知所以。安得妄有破立。余既憫其無知。
T1937_.46.0875a12: 乃立數十問。徴其謬破立者。令少知別理有
T1937_.46.0875a13: 隨縁義。客曰。願聞
T1937_.46.0875a14: 一問。藏疏既云。唯識宗齊於業相以爲諸法
T1937_.46.0875a15: 生起之本。故彼眞如不説隨縁。荊溪既立
T1937_.46.0875a16: 別教眞如在迷能生九界。則以眞如爲生法
T1937_.46.0875a17: 本。乃永異業相爲生法本。安云別理不隨縁
T1937_.46.0875a18: 耶
T1937_.46.0875a19: 二問。藏疏又云。唯識宗未明業相等與眞如
T1937_.46.0875a20: 同以一心爲源。故説眞如無覺知凝然不變。
T1937_.46.0875a21: 不許隨縁。荊溪既釋別教根塵一念爲迷解
T1937_.46.0875a22: 本云。理性如來爲善惡本。豈非業相等與眞
T1937_.46.0875a23: 如同以一心爲生法之源耶。既爾。安云別理
T1937_.46.0875a24: 不隨縁耶
T1937_.46.0875a25: 三問。藏疏既云。唯識宗但説八識生滅。縱轉
T1937_.46.0875a26: 成四智。亦唯是有爲。不得即理。荊溪既立別
T1937_.46.0875a27: 理名爲佛性。豈是轉八識成四智耶。別理既
T1937_.46.0875a28: 是佛性。即隨淨縁。成於果佛。那云不隨縁
T1937_.46.0875a29: 耶
T1937_.46.0875b01: 四問。藏疏五教既皆不立理具三千。但就不
T1937_.46.0875b02: 變隨縁。立終頓圓三教。請子委陳三教之理
T1937_.46.0875b03: 隨縁之相。若無異相。安立三教。若有異相。便
T1937_.46.0875b04: 請細説
T1937_.46.0875b05: 五問。藏疏圓教既未談理性本具諸法。與今
T1937_.46.0875b06: 家圓教得泯齊否。彼圓望今圓。尚自天殊。安
T1937_.46.0875b07: 將終教之理與今圓等
T1937_.46.0875b08: 六問。藏疏不談理具諸法。爲知而不談。爲不
T1937_.46.0875b09: 知耶。若知而不談者。則有隱覆深義之過。若
T1937_.46.0875b10: 元不知者。則不善談圓。安得與今圓同。彼
T1937_.46.0875b11: 圓尚不同今圓。況終教耶
T1937_.46.0875b12: 七問。藏疏既未談理具諸法。是則一理隨縁
T1937_.46.0875b13: 變作諸法。則非無作。若不成無作。何得同今
T1937_.46.0875b14: 圓耶
T1937_.46.0875b15: 八問。藏疏圓教談事事無礙主伴重重。似今
T1937_.46.0875b16: 色香中道諸法趣色等義。與而論之。似今圓
T1937_.46.0875b17: 教。彼終教不變隨縁得作此説否。若説事事
T1937_.46.0875b18: 無礙。乃是彼圓。非終教也。若未得然者。尚望
T1937_.46.0875b19: 彼圓不及。安齊今圓耶
T1937_.46.0875b20: 九問。彼終教不變隨縁。與金錍所明不變隨
T1937_.46.0875b21: 縁。同耶異耶。若異。則非今圓。若同。金錍明
T1937_.46.0875b22: 眞如是萬法。由隨縁故。萬法是眞如。由不變
T1937_.46.0875b23: 故。約此二義。立無情有佛性也。終教雖立
T1937_.46.0875b24: 隨縁不變。而云。在有情得名佛性。在無情但
T1937_.46.0875b25: 名法性。不名佛性。既分二派。徒云不變。正是
T1937_.46.0875b26: 變也。既違金錍。那名圓理。須知權教有名無
T1937_.46.0875b27: 義。以有佛性之言約解約理説故。約解約理
T1937_.46.0875b28: 尚未云遍。非權是何
T1937_.46.0875b29: 十問。金錍云。客曰。何故權教不説縁了二因
T1937_.46.0875c01: 遍耶。余曰。衆生無始計我我所。從所計示。未
T1937_.46.0875c02: 應説遍。涅槃經中帶權説實。故得以空譬正。
T1937_.46.0875c03: 未譬縁了。若教一向權。則三因倶局。如別初
T1937_.46.0875c04: 心聞正亦局。藏性理性一切倶然。所以博地
T1937_.46.0875c05: 聞無情無。依迷示迷。云能造是。附權立性。云
T1937_.46.0875c06: 所造非。上皆金錍
不移一字		二因不遍。尚云帶權。正局
T1937_.46.0875c07: 有情。的屬別。終教既爾。那執是圓
T1937_.46.0875c08: 十一問。藏疏明判頼耶爲生法之本故名分
T1937_.46.0875c09: 教。則顯眞如爲生法本乃名終教。子今既信
T1937_.46.0875c10: 別理無住能造諸法。若不隨縁。安能造法
T1937_.46.0875c11: 耶
T1937_.46.0875c12: 十二問。他宗皆不云無住。子今曲解所依法
T1937_.46.0875c13: 性可覆爲無住。縱子作此曲解。只如終教眞
T1937_.46.0875c14: 隨妄轉造立諸法。是可覆義否。若不可覆。所
T1937_.46.0875c15: 造諸法得云一多相入事事無礙否。若爾。何
T1937_.46.0875c16: 異彼圓。若不爾者。非覆是何。豈眞如理性不
T1937_.46.0875c17: 自在耶。當知終教但理以無住故。不可守佛
T1937_.46.0875c18: 界之性。爲妄扼縛。壓作九界。正當可覆義。禀
T1937_.46.0875c19: 此教者。雖信眞如變造諸法。未知事事當處
T1937_.46.0875c20: 圓融。以此教未詮理性頓具諸法故。若禀今
T1937_.46.0875c21: 圓者。既知性徳本具諸法。雖隨無明變造。乃
T1937_.46.0875c22: 作而無作。以本具故。事既即理故。法法圓常
T1937_.46.0875c23: 遍收諸法。無非法界。終教所詮既其不爾。那
T1937_.46.0875c24: 得齊今圓教耶
T1937_.46.0875c25: 十三問。終教説眞如是本覺。別教説眞如是
T1937_.46.0875c26: 佛性。性非本耶。佛非覺耶。名義既齊。安得不
T1937_.46.0875c27: 同
T1937_.46.0875c28: 十四問。唯識宗説。眞如無覺知故不能迷。終
T1937_.46.0875c29: 教談眞如有覺知故能迷。能迷故能悟。故立
T1937_.46.0876a01: 隨縁。別理既有覺知。那不能爾耶。若能者。那
T1937_.46.0876a02: 不隨縁
T1937_.46.0876a03: 十五問。子云。別理無住能造諸法。只是理能
T1937_.46.0876a04: 造事。乃偏一之義者。豈非但有隨縁義無不
T1937_.46.0876a05: 變義。子元不知不變則終教分教同詮。隨縁
T1937_.46.0876a06: 則獨在終教。故明不變未必隨縁。若説隨縁。
T1937_.46.0876a07: 必有不變。以是眞如性隨縁故。若隨縁時改
T1937_.46.0876a08: 變。則不名性也
T1937_.46.0876a09: 十六問。子云。別教云不即。終教説即。爲不同
T1937_.46.0876a10: 者。蓋子迷名全不究理。以彼不談性具九界。
T1937_.46.0876a11: 乃是但理隨縁作九。若斷無明。九界須壞。若
T1937_.46.0876a12: 九界即是眞如理者。大意與止觀皆以是義釋
即如云初心是後心是等		何須
T1937_.46.0876a13: 除九。豈非九界定能障理耶。若謂不然。終教
T1937_.46.0876a14: 還説九界皆是法界一一遍收否。若説。與彼
T1937_.46.0876a15: 圓何別。若不説者。安稱即耶。況彼圓既未談
T1937_.46.0876a16: 性具三千。雖説一一遍收。尚未有遍收所以。
T1937_.46.0876a17: 若比今圓。不成即義。況終教耶
T1937_.46.0876a18: 十七問。子云。性具九界不得云差別者。蓋未
T1937_.46.0876a19: 知理中自有立一切法義也。故妙樂云。理則
T1937_.46.0876a20: 性徳縁了等。又若謂性具諸法不名差別者。
T1937_.46.0876a21: 何故妙經疏云。若知地具桃李。即識實中有
T1937_.46.0876a22: 權。解無差別即是差別。若知桃李竪相。即
T1937_.46.0876a23: 識權中有實。解差別即無差別。既以地具桃
T1937_.46.0876a24: 李爲權。此權名爲差別。豈非性具九界得稱
T1937_.46.0876a25: 差別耶
T1937_.46.0876a26: 十八問。止觀別教一念心爲迷解本。引楞伽
T1937_.46.0876a27: 理性如來藏爲善不善因。子意謂。此句若證
T1937_.46.0876a28: 終教。則是隨縁義。若證別教。則非隨縁義者。
T1937_.46.0876a29: 且今引文略。彼經具云。七識不流轉。不作苦
T1937_.46.0876b01: 樂因。無明
體空		如來藏爲善不善因。若生若滅。受
T1937_.46.0876b02: 苦樂。與因倶。眞如
成事		既能爲因。又即生滅。此
T1937_.46.0876b03: 文如何作不隨縁解耶。若謂不引生滅等文
T1937_.46.0876b04: 則非隨縁者。且唯識宗中。可云眞如爲善惡
T1937_.46.0876b05: 因否。又次文以大論池水喩。此如何通。故
T1937_.46.0876b06: 云。如大池水。象入則濁。珠入則清。當知池水
T1937_.46.0876b07: 爲清濁本。珠象以無清濁之縁。今問。池水還
T1937_.46.0876b08: 隨此二縁爲清濁否。若隨者。如何作不隨縁
T1937_.46.0876b09: 解耶
T1937_.46.0876b10: 十九問。輔行釋別教發心云。煩惱之中有如
T1937_.46.0876b11: 來藏。凡夫生盲常與藏倶。而不知見。故流轉
T1937_.46.0876b12: 生死。却爲藏害。且別教菩薩既見衆生如是
T1937_.46.0876b13: 故發心。豈可云眞如不隨縁耶
T1937_.46.0876b14: 二十問。子云。指要爲破安國師立問故。特立
T1937_.46.0876b15: 別理隨縁者。蓋子不解安國問意。致茲謬説。
T1937_.46.0876b16: 如彼問云。別教眞如不隨縁。起信眞如能隨
T1937_.46.0876b17: 縁。未審起信爲別爲圓。若別。文且相違。若
T1937_.46.0876b18: 圓。乖彼藏疏。且初云隨縁不隨縁者。蓋爲泛
T1937_.46.0876b19: 學者妄謂別教不談隨縁起信乃説隨縁故。
T1937_.46.0876b20: 順常情而爲問端。既共知起信談於眞如隨
T1937_.46.0876b21: 縁。故定之曰。未審此隨縁義是別是圓。蓋
T1937_.46.0876b22: 泛學之者不知眞如隨縁通於兩教故。茲雙
T1937_.46.0876b23: 定。後正難云。若謂起信是別。且違論文。以
T1937_.46.0876b24: 論文一心攝世出世法及相大。明具無量性
T1937_.46.0876b25: 功徳。是本具千如故。又十住八相是圓教
T1937_.46.0876b26: 分眞。任運垂應是圓位故。若定判屬別。則
T1937_.46.0876b27: 違論此文也。若定判屬圓。則乖藏疏。以疏
T1937_.46.0876b28: 不約心具百界爲攝世出世法。及無量性功
T1937_.46.0876b29: 徳不約性善性惡釋之。又十住八相不説分
T1937_.46.0876c01: 眞而辨。乃云是伏見思住願力神通而作故。
T1937_.46.0876c02: 若判屬圓。則違疏中此等文故。子今若執安
T1937_.46.0876c03: 國定判終教是今圓者。何故正難云。若圓乖
T1937_.46.0876c04: 彼藏疏。藏疏正用終教釋乎起信。若終教是
T1937_.46.0876c05: 圓者。作圓説之。恰順藏疏。那云若圓乖彼藏
T1937_.46.0876c06: 疏耶
T1937_.46.0876c07:   光明玄當體章問答偈
T1937_.46.0876c08: 　慈雲懺主問　四明法師答　
T1937_.46.0876c09: 遵式稽首延慶法主。竊聞。邇曰縱辯宣揚金
T1937_.46.0876c10: 光明甚深法門。自惟。匏繋無縁擁座。且此經
T1937_.46.0876c11: 玄義示第五當體得名。此意幽邃。曾彌夕思
T1937_.46.0876c12: 之不解。謹成偈句。奉以諮承。願説授外。一爲
T1937_.46.0876c13: 開決。顒俟報音之來矣
T1937_.46.0876c14:     云何是法性 自體金光明
T1937_.46.0876c15:     爲當從義立 爲當質亦成
T1937_.46.0876c16:     法性本非質 金色由何生
T1937_.46.0876c17:     若從義所立 還是假名字
T1937_.46.0876c18:     全金爲法界 塵塵悉平等
T1937_.46.0876c19:     懺悔何所滅 讃歎何所榮
T1937_.46.0876c20:     罪福既無二 空導是虚聲
T1937_.46.0876c21:     空藏空全現 地藏地難傾
T1937_.46.0876c22:     云何此同異 願決我疑情
T1937_.46.0876c23:     蓮華與稻稗 當體若何評
T1937_.46.0876c24:     例同一切法 師子弦願鳴
T1937_.46.0876c25: 知禮和南靈山懺主。自傚顰禁足接武講科。
T1937_.46.0876c26: 雖爲道未深。且格言有在。茲蒙雄問。起自大
T1937_.46.0876c27: 悲。俾我推尋。令他悟解。因縁事冗。久失報
T1937_.46.0876c28: 投。今漫奉酬。幸希細覽
T1937_.46.0876c29:     法性具諸色 名爲微妙色
T1937_.46.0877a01:     法性具諸義 名爲第一義
T1937_.46.0877a02:     此義與此色 豈可分爲二
T1937_.46.0877a03:     性火即眞空 楞嚴顯其意
T1937_.46.0877a04:     色性即智性 起信彰其致
T1937_.46.0877a05:     千如相非相 刹那方可寄
T1937_.46.0877a06:     一理空不空 毘盧方遍處
T1937_.46.0877a07:     窮色盡隣虚 即是本來地
T1937_.46.0877a08:     究心志刹那 即是眞如智
T1937_.46.0877a09:     鼻嗅功徳香 舌嘗妙法昧
T1937_.46.0877a10:     世間相得常 良由住法位
T1937_.46.0877a11:     法身流五道 良由具權智
T1937_.46.0877a12:     心狂金石翳 色病念想醉
T1937_.46.0877a13:     心色理無殊 質義安曾異
T1937_.46.0877a14:     衆生迷本源 確爾分情器
T1937_.46.0877a15:     依空行懺讃 法界體全備
T1937_.46.0877a16:     光明照世間 眞金諸法貴
T1937_.46.0877a17:     究竟眞實體 顯召不從譬
T1937_.46.0877a18:     撃發此玄微 知君二嚴備
T1937_.46.0877a19:     我以此籌量 更請研精粹
T1937_.46.0877a20: 遵式再以伽陀禀問延慶法兄。能一披覽。尚
T1937_.46.0877a21: 俟報音
T1937_.46.0877a22:     涅槃四無説 因縁故立字
T1937_.46.0877a23:     復言第一義 有言有實義
T1937_.46.0877a24:     有無與眞俗 云何辨同異
T1937_.46.0877a25:     諸法即眞如 無名無有字
T1937_.46.0877a26:     眞如即諸法 隨縁有差異
T1937_.46.0877a27:     起必性三千 云何勿名義
T1937_.46.0877a28:     水火性眞空 空誰分一異
T1937_.46.0877a29:     循業而發現 從末方殊致
T1937_.46.0877b01:     建立全由俗 云何勿名義
T1937_.46.0877b02:     色性即智性 良由體無二
T1937_.46.0877b03:     無二無是非 無非本來地
T1937_.46.0877b04:     却俟盡隣虚 云何方顯智
T1937_.46.0877b05:     元是一精明 分爲六種義
T1937_.46.0877b06:     方便有多門 歸元性無二
T1937_.46.0877b07:     無二即如如 云何有香味
T1937_.46.0877b08:     藥病性相應 心色方便治
T1937_.46.0877b09:     水火各升沈 頓爾成乖棄
T1937_.46.0877b10:     縁起唯從性 云何顯不二
T1937_.46.0877b11:     諸法如大幻 一多互相寄
T1937_.46.0877b12:     體幻即爲眞 何勞共遠離
T1937_.46.0877b13:     盡塵忘刹那 云何存沒意
T1937_.46.0877b14:     觀心初不忍 今何忍此意
T1937_.46.0877b15:     取捨雖在我 其如且猶豫
T1937_.46.0877b16:     人天大導師 云何無決智
T1937_.46.0877b17:     觀心亦觀色 唯只觀心地
T1937_.46.0877b18:     色不名觀心 心無不包義
T1937_.46.0877b19:     同異與相攝 云何得其意
T1937_.46.0877b20:     觀心唯一念 一念三千備
T1937_.46.0877b21:     三千含身土 獨遺觀色義
T1937_.46.0877b22:     三千洎外境 云何得齊致
T1937_.46.0877b23: 知禮謹率愚抱。再答靈山懺主來問。幸希
T1937_.46.0877b24: 采矚
T1937_.46.0877b25:     涅槃一實諦 遮顯非殊致
T1937_.46.0877b26:     依言及離言 悉是眞如義
T1937_.46.0877b27:     此俗洎此眞 非情是隨智
T1937_.46.0877b28:     二諦皆名眞 此眞有名字
T1937_.46.0877b29:     若了性三千 此是圓成義
T1937_.46.0877c01:     法法盡眞常 名實皆尊貴
T1937_.46.0877c02:     依此偏計法 如何得爲類
T1937_.46.0877c03:     其體若空華 何實當名字
T1937_.46.0877c04:     心色體無二 情中堅執異
T1937_.46.0877c05:     欲破堅執情 須推到邊際
T1937_.46.0877c06:     若知依理藏 法法無遺棄
T1937_.46.0877c07:     寄此顯圓常 何曾求遠離
T1937_.46.0877c08:     雖是一精明 體具三千義
T1937_.46.0877c09:     依正理内含 根境性中備
T1937_.46.0877c10:     唯心即唯色 唯香亦唯味
T1937_.46.0877c11:     唯觸唯是音 此理好思議
T1937_.46.0877c12:     水火力相傾 明暗能更治
T1937_.46.0877c13:     即此相違中 彌見相從意
T1937_.46.0877c14:     相違彰具徳 相從表不二
T1937_.46.0877c15:     智者善思量 本末何曾異
T1937_.46.0877c16:     觀心理趣深 乍似相違義
T1937_.46.0877c17:     出自旋總持 誰當不猶豫
T1937_.46.0877c18:     濫作流通人 自省居何位
T1937_.46.0877c19:     片言難折獄 再思方可矣
T1937_.46.0877c20:     九界約修心 三道寄心治
T1937_.46.0877c21:     此從外境觀 外破内方著
T1937_.46.0877c22:     約理雖相合 據迷且分二
T1937_.46.0877c23:     究竟知所以 敢將情力置
T1937_.46.0877c24:     三法皆稱妙 唯心最玄祕
T1937_.46.0877c25:     於心見法界 生佛齊一致
T1937_.46.0877c26:     迷己逐他物 確爾立情器
T1937_.46.0877c27:     見色便見心 灼然全性起
T1937_.46.0877c28: 絳幃問答三十章
T1937_.46.0877c29: 　四明法師問　淨覺法師答　
T1937_.46.0878a01: 天禧改元春二月四日。延慶座主出山家教
T1937_.46.0878a02: 義凡三十條。褰絳幃問諸子。其詞惟要。其旨
T1937_.46.0878a03: 甚微。俾無或者興布教之功。令不敏者奮強
T1937_.46.0878a04: 學之志。門人仁岳率爾而對。斐然成章。非求
T1937_.46.0878a05: 魯國一字之褒。蓋請武津四擇之誡。既有傳
T1937_.46.0878a06: 寫。故茲叙云
T1937_.46.0878a07: 一問。三藏初果苦忍眞明。何故復云滅非眞
T1937_.46.0878a08: 諦。四皆稱諦。爲諦眞耶。爲諦俗耶
T1937_.46.0878a09: 答。原夫三藏理唯一眞觀有四諦理因觀顯。
T1937_.46.0878a10: 故云苦忍眞明。理顯觀忘。故云滅非眞諦。何
T1937_.46.0878a11: 者。蓋由滅無之眞離幻之俗。雖則知苦斷集
T1937_.46.0878a12: 修因證果。皆生滅之事行。非空寂之理體。究
T1937_.46.0878a13: 論法性。何所迷悟。故大師云。三藏法性自天
T1937_.46.0878a14: 而然。集不能染。苦不能惱。道不能通。滅不能
T1937_.46.0878a15: 淨。然而由於苦忍方明於眞如。析色盡處乃
T1937_.46.0878a16: 見於空。雖能析所析倶非是空。而見空者。由
T1937_.46.0878a17: 於析色故也。是知苦忍眞明滅非眞諦義無
T1937_.46.0878a18: 相違。又上明必下顯。諦俗則諦眞。豈前後異
T1937_.46.0878a19: 耶
T1937_.46.0878a20: 二問。因縁停心與支佛正觀何別
T1937_.46.0878a21: 答。因縁停心者。則爲初心行人多愚癡之心
T1937_.46.0878a22: 起斷常之見。是以令觀三世因縁。對而治之。
T1937_.46.0878a23: 故荊溪云。三世相續故不斷。三世迭謝故不
T1937_.46.0878a24: 常等。此但略知因縁生相。未知因縁滅相。支
T1937_.46.0878a25: 佛正觀者。非秖觀三世而已。乃至能觀百千
T1937_.46.0878a26: 萬世。復知生而知滅。兼諦俗而諦眞。二觀稍
T1937_.46.0878a27: 殊。不可相濫也
T1937_.46.0878a28: 三問。諸文皆云。支佛觀因縁斷惑。觀相如
T1937_.46.0878a29: 何
T1937_.46.0878b01: 答。諸文異説。今試粗陳。若如阿含所明。中乘
T1937_.46.0878b02: 觀因縁相。有逆有順。從無明至老死名順。從
T1937_.46.0878b03: 老死至無明是逆。生滅皆然。此乃大概而説。
T1937_.46.0878b04: 若如四念處。委辨推尋觀破之相。或以愛支
T1937_.46.0878b05: 爲首。或以取支爲首。亦有逆順。且如愛支爲
T1937_.46.0878b06: 首者。即推貪愛因何而生。即知此貪因愛而
T1937_.46.0878b07: 起。乃至行因無明。無明因過去一切煩惱。又
T1937_.46.0878b08: 順推。此愛能生於取。取生於有。有生未來二
T1937_.46.0878b09: 十五有生死等。若觀破者。觀愛即現在汚穢
T1937_.46.0878b10: 五陰性念處。乃至觀無明即過去汚穢五陰
T1937_.46.0878b11: 性念處。又若觀於有即善不善五陰性念處。
T1937_.46.0878b12: 乃至觀未來生死即果報生死無記性念處。
T1937_.46.0878b13: 是名逆順觀察破四顛倒。顛倒滅則無明滅。
T1937_.46.0878b14: 乃至老死滅上皆略義采
四念處文義		取支爲首者。即見惑
T1937_.46.0878b15: 之人也。逆順推破例如愛支。又如止觀。明禪
T1937_.46.0878b16: 境中。寄修辨發。以有支爲首。又釋籤明四教
T1937_.46.0878b17: 觀因縁。皆從愛起。如此諸説不同者。良由
T1937_.46.0878b18: 根性有殊故。修入不等。今準輔行判因縁觀。
T1937_.46.0878b19: 凡有二種。一者推果知因。二者推因知果。若
T1937_.46.0878b20: 念處及止觀即推因知果也。釋籤即推果知
T1937_.46.0878b21: 因也。然此二種之義應用念處爲正。以正能
T1937_.46.0878b22: 順因縁之義故。因縁既以無明爲首。今觀愛
T1937_.46.0878b23: 取即無明也。故大師廣示修相。良在茲焉
T1937_.46.0878b24: 四問。阿含既但説三藏。何故八萬諸天便發
T1937_.46.0878b25: 大道
T1937_.46.0878b26: 答。良以漸頓法門體元不二。小大根性理本
T1937_.46.0878b27: 無差。蓋遇熏不同。故得脱有異。今諸天悟大。
T1937_.46.0878b28: 豈孤然哉。審應昔世曾以小乘諦境修乎大
T1937_.46.0878b29: 乘觀智。今聞本境即發宿種也。譬如先置毒
T1937_.46.0878c01: 藥服於酪中。今再服酪。即能殺人也。然由如
T1937_.46.0878c02: 來知機知時。隨熟隨脱。故但用生滅四諦而
T1937_.46.0878c03: 赴大小兩縁。此即顯露不定教也。問在鹿苑
T1937_.46.0878c04: 時。秖云諸天得法眼淨。至般若會。方乃指云。
T1937_.46.0878c05: 獲無生忍。是則聲聞等衆。不知諸天便發大
T1937_.46.0878c06: 道。據此莫成祕密教義耶。答。比見學人。多作
T1937_.46.0878c07: 此説。詰其所以。言無所從。且祕密教者。乃是
T1937_.46.0878c08: 備談漸頓等教。各對大小諸機。互不相聞。方
T1937_.46.0878c09: 名祕密。非謂小益不知大益爲祕密也。若鹿
T1937_.46.0878c10: 苑中祕密之相。如大論説。諸菩薩所見無量
T1937_.46.0878c11: 阿僧祇人得二乘。無量阿僧祇人得無生忍
T1937_.46.0878c12: 等是也。今八萬諸天但爲説小。與諸聲聞同
T1937_.46.0878c13: 見同聞。何祕密之有哉。況大師親指爲顯露
T1937_.46.0878c14: 不定。豈不信乎
T1937_.46.0878c15: 五問。通教受接之後。合作後二教位次修證。
T1937_.46.0878c16: 大品經文何故只以第十地爲果耶
T1937_.46.0878c17: 答。此由大品十地。兼含衍門三教之義耳。如
T1937_.46.0878c18: 初地菩薩名爲伏忍。二三兩地名柔順忍。四
T1937_.46.0878c19: 地已去名無生忍。乃至游戯神通淨佛國土
T1937_.46.0878c20: 等皆通三教也。故輔行中。釋十地爲如佛
T1937_.46.0878c21: 云。若被接者至此。既破一品無明。亦能八相。
T1937_.46.0878c22: 故云如佛。豈非十地名義通三教耶。若爾。何
T1937_.46.0878c23: 故輔行明被接云。謂用前教有始無終。已
T1937_.46.0878c24: 用七八不至九十。即用後教有終無始。但用
T1937_.46.0878c25: 向地不須住行。中續接之故得名接。此豈非
T1937_.46.0878c26: 被接之後依後教位次耶。答若據經文。則無
T1937_.46.0878c27: 別位。而大師得經深旨。自以十地通於三教。
T1937_.46.0878c28: 故荊溪具約兩教位次。引而伸之。欲令被
T1937_.46.0878c29: 接之義區以別矣。引廣決略。乃作者之意
T1937_.46.0879a01: 焉
T1937_.46.0879a02: 六問。通教菩薩約何義留習潤生
T1937_.46.0879a03: 答。留謂固留。非觀力未充不能進斷。何則以
T1937_.46.0879a04: 此教菩薩已於性地及八人地中伏結順理。
T1937_.46.0879a05: 爲諸衆生遍行六度。一切事中福慧皆令究
T1937_.46.0879a06: 竟。如三藏菩薩。於中忍中。三祇行行至已辦
T1937_.46.0879a07: 地。自合眞理必顯正習皆除。如三十四心。有
T1937_.46.0879a08: 何不可。但以度生心廣淨土時長故。扶之以
T1937_.46.0879a09: 誓願慈悲。留之而潤生化物。所以須留習者。
T1937_.46.0879a10: 爲無妙應之眞體故。用作受身之本矣。故妙
T1937_.46.0879a11: 玄云。通教亦得有應。但是作意神通灰身滅
T1937_.46.0879a12: 智無常住本。約何起應。斯爲誠證矣
T1937_.46.0879a13: 七問。倶舍以塵沙爲習氣。如何留之潤生
T1937_.46.0879a14: 答。大師明通教習氣。凡有二種。謂煩惱障法
T1937_.46.0879a15: 障之習氣。法障即界内塵沙也。若留習潤生
T1937_.46.0879a16: 者。此正爲煩惱之習氣耳。以由煩惱是染汚
T1937_.46.0879a17: 無知。無明爲體。能招生死故。塵沙是不染汚
T1937_.46.0879a18: 無知。劣慧爲體。不招生死故。應云。菩薩爲潤
T1937_.46.0879a19: 生故。須留煩惱之習。爲化物故。須破塵沙之
T1937_.46.0879a20: 習。則知二習其體稍殊
T1937_.46.0879a21: 八問。方等既有四教。爲是文文皆須四解。爲
T1937_.46.0879a22: 復各有文詮耶
T1937_.46.0879a23: 答。或皆須四解。或各有文詮。逗會多途。不可
T1937_.46.0879a24: 一揆。如大師釋請觀音經。始從病相。乃至繋
T1937_.46.0879a25: 念數息聞呪得益。並約十種行人説之。即皆
T1937_.46.0879a26: 須四解也。如釋十六觀經。正爲頓機。不通漸
T1937_.46.0879a27: 入。即各有文詮也。或一經具明四教。各有文
T1937_.46.0879a28: 詮。如淨名之類也。所以須四解者。爲部教
T1937_.46.0879a29: 倶帶請觀
音經		各有文詮者。爲部帶教不帶十六
觀經
T1937_.46.0879b01: 故知方等教相難明。不可一概也
T1937_.46.0879b02: 九問。般若既只衍門三教。何故仁王經説四
T1937_.46.0879b03: 無常偈
T1937_.46.0879b04: 答。斯乃以藏助於衍也。且彼經云。普明王依
T1937_.46.0879b05: 過去七佛之法。請百法師。一日二時。講般若
T1937_.46.0879b06: 波羅蜜八千億偈竟。第一法師爲王説偈。即
T1937_.46.0879b07: 無常等四。豈非正宣般若傍演無常。所以然
T1937_.46.0879b08: 者。普明既爲斑足所捉。將赴其死。恐王戀著
T1937_.46.0879b09: 身命國土。是故偈意皆勸捨身及國土等。至
T1937_.46.0879b10: 聞偈畢。諸王皆證三門空定。還是衍門得益
T1937_.46.0879b11: 之相耳。故今家明通等三教。倶用藏教而爲
T1937_.46.0879b12: 助道。即此意也
T1937_.46.0879b13: 十問。通教三乘共行。如何説菩薩遠邊
T1937_.46.0879b14: 答。三乘同觀幻有。皆取但空。從大分説。故云
T1937_.46.0879b15: 共行。菩薩非止偏空。兼知中實。從利根説。故
T1937_.46.0879b16: 得遠邊。是知若云共教。則菩薩須在當分。唯
T1937_.46.0879b17: 得近邊。乃有局定之妨也。若云通教。則菩薩
T1937_.46.0879b18: 或被後接。即得遠邊。乃有從容之美也。一家
T1937_.46.0879b19: 所立名義之巧。其若是乎
T1937_.46.0879b20: 十一問。別教獨菩薩法。如何説二乘近邊
T1937_.46.0879b21: 答。且如通教。不名共教者。蓋有菩薩遠邊之
T1937_.46.0879b22: 義也。今亦例然。所立別教不名不共教者。蓋
T1937_.46.0879b23: 有二乘近邊之義也。但以方等般若中別教
T1937_.46.0879b24: 二乘共聞。爲近邊義耳。蓋大論約菩薩與二
T1937_.46.0879b25: 乘不共聞。立不共般若。今別教既有共聞。則
T1937_.46.0879b26: 非不共聞。故約此義説於近邊矣
T1937_.46.0879b27: 十二問。別教不談即理。何故能造之心是佛
T1937_.46.0879b28: 性耶
T1937_.46.0879b29: 答。此教眞如在迷能生九界。雖不即理。眞如
T1937_.46.0879c01: 豈離於心。如妙樂云。別教法界不出於心。今
T1937_.46.0879c02: 謂即不即理。譬如一源之水佛界
眞如		分爲九派
T1937_.46.0879c03: 隨九
界縁		九派雖異一源事不
即理		派水豈殊源水心是
佛性
T1937_.46.0879c04: 是則能造之心終日不即終日是性也。若爾。
T1937_.46.0879c05: 何異圓教不即不離義耶。答。圓教性具九界
T1937_.46.0879c06: 起於修九。全修是性。故云不離。但由迷修。
T1937_.46.0879c07: 各自謂實。故云不即。別教眞中無九。須斷九
T1937_.46.0879c08: 歸眞故不談即理。九中有眞。而依眞生九。故
T1937_.46.0879c09: 能造是佛性。今人見事理不即之説。作霄壤
T1937_.46.0879c10: 頓異而解者。能造是性。此如何通。眞如隨縁
T1937_.46.0879c11: 不可與言無也
T1937_.46.0879c12: 十三問。別教理性既有三因。何故別修縁了
T1937_.46.0879c13: 答。理性有三因者。皆但中之徳也。別修縁了
T1937_.46.0879c14: 者。皆二邊之行也。邊既非中。修則成別。何
T1937_.46.0879c15: 哉。先以聲聞空心斷於見愛。次以菩薩假智
T1937_.46.0879c16: 斷於塵沙。斯乃從空邊而入有邊。用別惑而
T1937_.46.0879c17: 除通惑。如此二邊縁了具足。始爲中道遮照
T1937_.46.0879c18: 方便。須登初地正顯但中。即三因横在佛界。
T1937_.46.0879c19: 故妙樂云。別教雖有三徳之語。三皆在性。而
T1937_.46.0879c20: 不互融。故成別義。若三皆在修。前後而得道
T1937_.46.0879c21: 理。成縱。故知性中縁了不是修中縁了。豈同
T1937_.46.0879c22: 圓教正因縁了全是三千空假中修徳縁了即
T1937_.46.0879c23: 性徳縁了。不可烈火而濫圓伊
T1937_.46.0879c24: 十四問。別人初心爲甚不修中觀
T1937_.46.0879c25: 答。蓋邊表之中。如雲外月。用雖全於遮照。但
T1937_.46.0879c26: 是清淨眞如體不具於見思。安能起對法界。
T1937_.46.0879c27: 況復本來迷久。頓悟爲難。既著有心強。則縁
T1937_.46.0879c28: 中力弱。故令始行先觀偏眞者也
T1937_.46.0879c29: 十五問。今家以即離分於圓別。既判華嚴具
T1937_.46.0880a01: 此二教。彼經何文談即談離耶
T1937_.46.0880a02: 答。荊溪謂。華嚴經意兼含義難分判。祖尚斯
T1937_.46.0880a03: 説。今何敢評。然而委尋大師引用彼經證於
T1937_.46.0880a04: 圓別。亦可意解。且如止觀引。心如工畫師。造
T1937_.46.0880a05: 種種五陰等。證於圓教。玄義亦引此文。證於
T1937_.46.0880a06: 別教。故知談即。不談即難得顯文。但以得意
T1937_.46.0880a07: 不得意。而分兩教。何者。圓人謂心具而造。則
T1937_.46.0880a08: 諸法無生即在其中矣。別人謂心不具而造。
T1937_.46.0880a09: 則諸法自住離在其中矣。若乃諸位行相或
T1937_.46.0880a10: 一多相即。或次第別陳。荊溪已在諸文備載。
T1937_.46.0880a11: 此不繁述
T1937_.46.0880a12: 十六問。既將華嚴心造一切。以立千如妙境。
T1937_.46.0880a13: 是則彼經已明開顯。何故云開權局此
T1937_.46.0880a14: 答。正由法華能開華嚴故。得將心造之文立
T1937_.46.0880a15: 千如之境。如荊溪明法華佛慧。須發四味兼
T1937_.46.0880a16: 帶之大小。豈不以乳味兼權之教全同醍醐
T1937_.46.0880a17: 一實之詮。又如大師判華嚴爲枝條。法華爲
T1937_.46.0880a18: 根本。須會枝別以入本圓。今引用者。從會入
T1937_.46.0880a19: 後説也
T1937_.46.0880a20: 十七問。既云法華是醍醐。何故大經云從摩
T1937_.46.0880a21: 訶般若出涅槃耶
T1937_.46.0880a22: 答。所判二經倶是醍醐。蓋有兩番。次第熟脱。
T1937_.46.0880a23: 若云法華是醍醐者。即初番熟脱。八千聲聞
T1937_.46.0880a24: 無量損生菩薩等是也。若云般若出涅槃者。
T1937_.46.0880a25: 謂鈍根之人於法華不入　更用般若洮汰方
T1937_.46.0880a26: 至。涅槃即後番熟脱。五千起去人天被移等
T1937_.46.0880a27: 是也。雖有兩番。初番爲正。故荊溪云。法華已
T1937_.46.0880a28: 開。功非彼得。大陣既破。餘黨不難也
T1937_.46.0880a29: 十八問。經云我聞。何故須用四教解釋
T1937_.46.0880b01: 答。若釋法華前經。蓋明部教兼帶等別機縁
T1937_.46.0880b02: 大小之殊。若釋法華。意在開偏咸令會實。又
T1937_.46.0880b03: 復應以藏通等四入頓漸等四。揀前四味我
T1937_.46.0880b04: 聞不同顯出法華。我聞亦異。則所聞法體超
T1937_.46.0880b05: 過八教。故妙樂云。若消諸經。但用藏等。其文
T1937_.46.0880b06: 稍通。若釋法華。無頓等八。擧止失措。問。法
T1937_.46.0880b07: 華既爾。涅槃云何。答。妙樂釋我聞云。大經顯
T1937_.46.0880b08: 圓。今乃義開耳。故知二經不無少異
T1937_.46.0880b09: 十九問。釋方便品題云。妙達於方。即是眞祕
T1937_.46.0880b10: 既開顯已。那得云祕
T1937_.46.0880b11: 答。觀乎眞祕之言。不同隱祕之義。若爲實施
T1937_.46.0880b12: 權。權名隱實。則方便之名正當隱祕。若開權
T1937_.46.0880b13: 顯實。實外無權。則方便之名即是眞祕。蓋指
T1937_.46.0880b14: 權方之祕即是實相之眞。故云眞祕。又十界
T1937_.46.0880b15: 百界即空即中。離言説相。離心縁相。故云眞
T1937_.46.0880b16: 祕也
T1937_.46.0880b17: 二十問。常觀三徳。能所倶四。試陳行相
T1937_.46.0880b18: 答。此妙樂觀心四一之文也。文以三徳對理
T1937_.46.0880b19: 教行三。和合三法成假名。人即觀行如來等。
T1937_.46.0880b20: 而云能所倶四者。蓋顯境觀不二也。何則且
T1937_.46.0880b21: 所觀之四者。謂迷中三道即本有三徳。衆生
T1937_.46.0880b22: 妄我即理性如來。能觀之四者。謂見思王數
T1937_.46.0880b23: 修空假中。如是三觀亦全三徳。還用妄我爲
T1937_.46.0880b24: 觀行如來。是則兩重四一。皆即障是徳。擧妄
T1937_.46.0880b25: 全眞。能觀所觀只一四一。故知境自照境。心
T1937_.46.0880b26: 不知心。佛之知見於茲悟入
T1937_.46.0880b27: 二十一問。釋一大車體及具度等。既皆從果
T1937_.46.0880b28: 徳。如何用此爲十乘觀法耶
T1937_.46.0880b29: 答。衆生本心具佛果徳。雖迷轉三道。必體包
T1937_.46.0880c01: 十乘。故輔行云。理性車體具度資成。白牛觀
T1937_.46.0880c02: 照在一念心。是知理乘全駕於佛乘。因徳豈
T1937_.46.0880c03: 慚於果徳。所謂不動而運。不行而至。善惡不
T1937_.46.0880c04: 離於車體。故言更無餘乘。果理要在於行門。
T1937_.46.0880c05: 方名等賜諸子。妙樂云。人天善惡與法界同。
T1937_.46.0880c06: 故父果車是子理車。但開其情假名等賜。即
T1937_.46.0880c07: 其義也
T1937_.46.0880c08: 二十二問。大通應佛只在同居。何故名結縁
T1937_.46.0880c09: 本土
T1937_.46.0880c10: 答。若唯談權教。可云應佛只在同居。今既已
T1937_.46.0880c11: 説圓乘。即是法身。而依本土。如法華中龍女
T1937_.46.0880c12: 所讃。指釋迦作遮那之身。劫火所燒。以娑婆
T1937_.46.0880c13: 爲寂光之土。大通身土豈不然乎
T1937_.46.0880c14: 二十三問。聲聞之法的就何義開爲經王
T1937_.46.0880c15: 答。的就偏眞之理。開爲實相之理。所謂三千
T1937_.46.0880c16: 三諦統攝自在故稱王。釋籤云。三乘已證權
T1937_.46.0880c17: 理。以理開理易明。今據此也
T1937_.46.0880c18: 二十四問。博地在事。那云理即
T1937_.46.0880c19: 答。只縁在事故云理即。蓋指三障之事即三
T1937_.46.0880c20: 徳之理。故妙樂云。理無所存。遍在於事。亦可
T1937_.46.0880c21: 云。理即簡於後五事即之義。名字乃至究竟。
T1937_.46.0880c22: 豈非解行因果等事耶。如妙玄云。聖人得事。
T1937_.46.0880c23: 凡夫得理。記釋曰。聖人得於因果化他感應
T1937_.46.0880c24: 之事。衆生但得非因非果迷中之理。故知理
T1937_.46.0880c25: 即簡非事即。乃貶斥之義耳
T1937_.46.0880c26: 二十五問。性徳之行何故須聞性惡
T1937_.46.0880c27: 答。不聞性惡則無性徳之行。何哉。衆生本來
T1937_.46.0880c28: 未曾離惡。若迷性具。須藉別修。故先空次假。
T1937_.46.0880c29: 縁理斷九。苟或了惡是性。從性立行。不亦性
T1937_.46.0881a01: 行。須聞性惡耶。且如圓人依第六王數爲發
T1937_.46.0881a02: 觀之始。既知王數即是性惡。用此發觀。豈非
T1937_.46.0881a03: 性行。是則性惡全是智照無減之義。孱然行
T1937_.46.0881a04: 起眞流無作之義明矣。經云。不斷癡愛。起諸
T1937_.46.0881a05: 明脱。斯之謂歟
T1937_.46.0881a06: 二十六問。圓教四諦約何義故得稱無作
T1937_.46.0881a07: 答。但約苦集理具。則知道滅空虚。以理不可
T1937_.46.0881a08: 除故。功無所作。從本迷故。全菩提涅槃爲煩
T1937_.46.0881a09: 惱生死。於今悟故。全煩惱生死爲菩提涅槃。
T1937_.46.0881a10: 四不相傾。一一絶待。皆由四諦元是一理故
T1937_.46.0881a11: 也。大經玄義云。非苦非苦因。非苦盡非苦對。
T1937_.46.0881a12: 而是一實等。豈一實理而有作爲取
T1937_.46.0881a13: 二十七問。畢竟空觀纖塵不立。何故空中具
T1937_.46.0881a14: 一切法
T1937_.46.0881a15: 答。三諦倶空。方名畢竟。一切諸法悉在其中。
T1937_.46.0881a16: 且如眞諦空有。具二乘界法。俗諦空有具菩
T1937_.46.0881a17: 薩界法。中道雙遮空二邊具佛界法。中道雙
T1937_.46.0881a18: 照空佛界具九界法。不前不後。非一非三。三
T1937_.46.0881a19: 諦頓亡。即纖塵息矣。百界圓足即諸法宛然。
T1937_.46.0881a20: 是知三千倶空。未始不具。三千倶假。未始不
T1937_.46.0881a21: 空。此唯一家所談。他莫能及
T1937_.46.0881a22: 二十八問。同體如何説九界權相
T1937_.46.0881a23: 答。若據同體言之。則百界一念不可分別。今
T1937_.46.0881a24: 説九界權相者。蓋佛界九界不分而分。則非
T1937_.46.0881a25: 權非實。而權而實也。何者。雖九權皆實。而相
T1937_.46.0881a26: 相宛然。淨之與穢參而不雜。且如地獄一界。
T1937_.46.0881a27: 雖具十界。豈以地獄性相便同畜生等性相
T1937_.46.0881a28: 耶。故知九權是三千少分。不妨非局而局。無
T1937_.46.0881a29: 差而差。一實是三千全分。故能非遍而遍。差
T1937_.46.0881b01: 而不差。但以一實不出九權。少分不離全分
T1937_.46.0881b02: 故。云同體也。若理若果莫不咸然。如荊溪云。
T1937_.46.0881b03: 物理本來性具權實。又云。至果契本權實。豈
T1937_.46.0881b04: 同他宗謂理無九界果唯一眞。同體權相何
T1937_.46.0881b05: 由可説
T1937_.46.0881b06: 二十九問。一切依正或云衆生業感。或云諸
T1937_.46.0881b07: 佛變現。是二何者爲定耶
T1937_.46.0881b08: 答。二義相須不可偏判。若其依正千差苦樂
T1937_.46.0881b09: 萬品者。乃衆生業感也。如云苦樂由生非佛
T1937_.46.0881b10: 所作。然此業感復是諸佛妙應。隨衆生心而
T1937_.46.0881b11: 爲變現。蓋折伏攝受令成熟得脱。如云苦樂
T1937_.46.0881b12: 由佛不關衆生。雖諸文中隨縁別陳。究論二
T1937_.46.0881b13: 義不可暫缺。良由衆生心地三千與佛心地
T1937_.46.0881b14: 三千不殊故。得染淨互通感應無忒。衆生迷
T1937_.46.0881b15: 故。於佛依正而計差別。諸佛悟故。於衆生依
T1937_.46.0881b16: 正而得自在。是知果中勝用不異三道流轉。
T1937_.46.0881b17: 又如聖人變化所造。不出衆生三世變造。故
T1937_.46.0881b18: 云亦令衆生變心所見
T1937_.46.0881b19: 三十問。人有生死。物有凋變。何故經云世間
T1937_.46.0881b20: 相常住
T1937_.46.0881b21: 答。若知常住之體具足三千。則生死凋變皆
T1937_.46.0881b22: 常住標幟之相也。從本自爾。非今始然。既知
T1937_.46.0881b23: 生是性生乃至變是性變。性元不動。相豈非
T1937_.46.0881b24: 常。但局情未忘。則生死相反。儻唯心所見則
T1937_.46.0881b25: 凋變皆如。自非性具之談。安會相常之旨。雖
T1937_.46.0881b26: 藏疏謂之不變肇論謂之不遷。若以今望他
T1937_.46.0881b27: 則皆有言無義。荊溪云。永異諸説。梁肅曰。抗
T1937_.46.0881b28: 折百家。豈虚言哉。良有以也
T1937_.46.0881b29:   開幃試問四十二章
T1937_.46.0881c01: 諸子勤勤習學。而於一家教觀津要。若何領
T1937_.46.0881c02: 會。由是敬率諸部文義四十二條。開幃試問。
T1937_.46.0881c03: 幸徴文説義。一一答上。庶幾開發後昆也。天
T1937_.46.0881c04: 聖甲子歳五月既望。延慶座主云
T1937_.46.0881c05: 一問。待麁明妙。獨褒法華。合對四時三教皆
T1937_.46.0881c06: 名爲麁。文中何故同於諸經。先待鹿苑而爲
T1937_.46.0881c07: 麁耶
T1937_.46.0881c08: 二問。絶待釋妙。絶麁開麁。亡能亡所。究論此
T1937_.46.0881c09: 意。是何法門方能絶待
T1937_.46.0881c10: 三問。金剛藏説。佛甚微智辭異意同。空有不
T1937_.46.0881c11: 二不異不盡。意明三諦皆是經體。荊溪何故
T1937_.46.0881c12: 特云空假即中方爲經體
T1937_.46.0881c13: 四問。因果宗成方能取體。合先明宗方辨於
T1937_.46.0881c14: 體。約何義故前體後宗
T1937_.46.0881c15: 五問。斷權疑近疑。生實信遠信。爲妙經用
T1937_.46.0881c16: 者。且斷疑生信。自是行者智能。那云是經力
T1937_.46.0881c17: 用耶
T1937_.46.0881c18: 六問。名等四章重重已約四教五時判後論
T1937_.46.0881c19: 開。何故第五更明教相
T1937_.46.0881c20: 七問。生滅四諦既皆屬事。若唯諦事。何能入
T1937_.46.0881c21: 眞
T1937_.46.0881c22: 八問。無生因縁十二法皆不生滅。即一一常
T1937_.46.0881c23: 住。那云此教初不知常
T1937_.46.0881c24: 九問。別教四諦依何義故得名無量
T1937_.46.0881c25: 十問。苦集滅道是迷悟因果。正是修得之法。
T1937_.46.0881c26: 圓教何故名爲無作
T1937_.46.0881c27: 十一問。三藏教説實有爲俗。析滅歸眞。如何
T1937_.46.0881c28: 析之令實有滅。請陳行相
T1937_.46.0881c29: 十二問。界内兩教倶有三乘。藏教何故三因
T1937_.46.0882a01: 大異。通教何故三因大同
T1937_.46.0882a02: 十三問。三藏教中自有小乘中乘大乘。法華
T1937_.46.0882a03: 何故都以三藏爲小乘學者
T1937_.46.0882a04: 十四問。金錍引大經一十。復次遮邪計空非
T1937_.46.0882a05: 佛性喩。離一十空外。爲指何空是佛性喩
T1937_.46.0882a06: 耶
T1937_.46.0882a07: 十五問。義例點不思議境。凡有四意。首於無
T1937_.46.0882a08: 情境立佛乘義。此爲是色具耶。心具耶。若云
T1937_.46.0882a09: 色具。止觀正云。介爾有心。三千具足。若是心
T1937_.46.0882a10: 具者。何謂無情。立佛乘耶
T1937_.46.0882a11: 十六問。智者自於普賢道場。見宿世事。證法
T1937_.46.0882a12: 華三昧。何故却云南嶽授天台圓頓之理
T1937_.46.0882a13: 十七問。觀於縁生。縁生即空。空假不二名爲
T1937_.46.0882a14: 三觀。荊溪云。作此説者。尚未成通。離此觀外
T1937_.46.0882a15: 通教三觀。其相如何
T1937_.46.0882a16: 十八問。圓理所具惑業之法與性惡。同耶異
T1937_.46.0882a17: 耶。若同。性中惑染體相如何。若異。果理究顯
T1937_.46.0882a18: 有修惡耶
T1937_.46.0882a19: 十九問。爲令衆生開佛知見。約心辨相。歸趣
T1937_.46.0882a20: 如何
T1937_.46.0882a21: 二十問。妙玄以五重玄義。別對四悉。有何深
T1937_.46.0882a22: 致
T1937_.46.0882a23: 二十一問。百界千如。百如千界。互辨名數。妙
T1937_.46.0882a24: 旨如何
T1937_.46.0882a25: 二十二問。圓教二諦約教行證明隨情智。其
T1937_.46.0882a26: 相如何
T1937_.46.0882a27: 二十三問。四念處云。一念心中具十界苦惑。
T1937_.46.0882a28: 名無作苦集。佛界辨相修性如何
T1937_.46.0882a29: 二十四問。三教我聞並約耳根。圓教教即是
T1937_.46.0882b01: 聞。辨相和會旨趣如何
T1937_.46.0882b02: 二十五問。大經八教具八別耶。若具何謂知
T1937_.46.0882b03: 常。不具如何論別
T1937_.46.0882b04: 二十六問。大經四教知常。故得相即。既異方
T1937_.46.0882b05: 等。必同法華。若同。法華開廢等耶。若異。四
T1937_.46.0882b06: 教云何相即
T1937_.46.0882b07: 二十七問。化儀化法兩種四教。判釋佛法罄
T1937_.46.0882b08: 無不盡。云何妙樂謂之法華超八教外
T1937_.46.0882b09: 二十八問。昔經今經談圓不別。荊溪何故却
T1937_.46.0882b10: 云。始自華嚴終至般若。但次第三諦攝
T1937_.46.0882b11: 二十九問。依法華約修約證明三慧。分齊如
T1937_.46.0882b12: 何
T1937_.46.0882b13: 三十問。學佛乘者。廣尋教觀。進修己行。畢竟
T1937_.46.0882b14: 的指。何文開發信解。請陳相状
T1937_.46.0882b15: 三十一問。法華本門授記數倍衆經。云何但
T1937_.46.0882b16: 於事成遠報。證入如何
T1937_.46.0882b17: 三十二問。大乘眞伊喩不思議。如何却云一
T1937_.46.0882b18: 點在上
T1937_.46.0882b19: 三十三問。大經五事對五佛性。據文伸義。深
T1937_.46.0882b20: 旨如何
T1937_.46.0882b21: 三十四問。智者心要唯有一偈云。實心繋實
T1937_.46.0882b22: 境等與止觀。同耶異耶。若同。非別有心要。若
T1937_.46.0882b23: 異。名壞驢車
T1937_.46.0882b24: 三十五問。若遇他求安心要道。指何法門示
T1937_.46.0882b25: 令易解
T1937_.46.0882b26: 三十六問。如學妙乘者。初修聞慧。要行如
T1937_.46.0882b27: 何
T1937_.46.0882b28: 三十七問。生佛皆具三千。同異如何。宜究其
T1937_.46.0882b29: 旨
T1937_.46.0882c01: 三十八問。金錍云。木石無心之語出自小宗。
T1937_.46.0882c02: 隨縁不變之言生乎大教。此約何義分大小
T1937_.46.0882c03: 耶。若云半滿者。通無隨縁不變之言。別有木
T1937_.46.0882c04: 石無心之稱。若云眞中者。別妨同前。若云偏
T1937_.46.0882c05: 圓者。通別定非小宗。其妨彌甚
T1937_.46.0882c06: 三十九問。名詮三法。教判四章。何故妙宗云。
T1937_.46.0882c07: 五重玄義本是經中所詮觀法
T1937_.46.0882c08: 四十問。寂光既具金寶泥沙之異。那得經云
T1937_.46.0882c09: 唯佛一人居淨土耶
T1937_.46.0882c10: 四十一問。圓人初心頓以果地三徳而爲觀
T1937_.46.0882c11: 體所以如何
T1937_.46.0882c12: 四十二問。止觀云。以觀觀昏。即昏而朗。以止
T1937_.46.0882c13: 止散。即散而寂。荊溪對釋此二句云。照此昏
T1937_.46.0882c14: 體。一觀而三名。即昏而朗。寂此散體。三止而
T1937_.46.0882c15: 一名。即散而寂。且一觀昏耶。三止散耶。三觀
T1937_.46.0882c16: 朗耶。一止寂耶。不然。何以對釋云即昏而朗
T1937_.46.0882c17: 即散而寂耶
T1937_.46.0882c18:   教門雜問答七章
T1937_.46.0882c19: 　四明法師問　門人自仁答　
T1937_.46.0882c20: 大中祥符七年。講授次。未知學者淺深之解。
T1937_.46.0882c21: 因出數問。請各答上
T1937_.46.0882c22: 一問。荊溪云。忽都未聞性惡之名。安能信有
T1937_.46.0882c23: 性徳之行。然則由性惡而修性行。説聽久矣。
T1937_.46.0882c24: 的論旨趣未審。若何
T1937_.46.0882c25: 答。荊溪立此二句意。顯圓宗無作之行耳。蓋
T1937_.46.0882c26: 由圓人創心修觀者。皆以見思王數。而爲發
T1937_.46.0882c27: 觀之端故。若前三教人。以教不談性具九
T1937_.46.0882c28: 界。則見思王數不即性惡。既非性惡。定爲
T1937_.46.0882c29: 能障。故須別修觀智破此惑心。方顯本有
T1937_.46.0883a01: 常住之體。遂致惑智待對境觀不忘行成有
T1937_.46.0883a02: 作矣。今圓實教中既詮性具九界。則見思王
T1937_.46.0883a03: 數即是性惡。惑既即性。只以此惑而爲能觀。
T1937_.46.0883a04: 惑既爲能觀。其孰爲所觀。能所一如。境觀不
T1937_.46.0883a05: 二。輔行所謂非但所觀無明法性體性不二。
T1937_.46.0883a06: 抑亦能觀觀智即無明是。以是義故。方知初
T1937_.46.0883a07: 心修觀造境即中無不眞實。功由性惡。融通
T1937_.46.0883a08: 無作之行於茲成矣
T1937_.46.0883a09: 二問。法華既顯一實。何故玄文釋題而明二
T1937_.46.0883a10: 妙
T1937_.46.0883a11: 答。法華爲開權顯實之教。廼一代之所歸。五
T1937_.46.0883a12: 時之極唱。若不以二妙甄之。則一乘顯實妙
T1937_.46.0883a13: 義難彰矣。且初相待論判麁妙者。彼此互形
T1937_.46.0883a14: 曰相。以他望己爲待。蓋待前四時七教之麁。
T1937_.46.0883a15: 方顯法華一乘之妙。良以昔日諸經機縁未
T1937_.46.0883a16: 熟。部味教觀兼但對帶。不若法華淳圓絶妙。
T1937_.46.0883a17: 是故爲麁。故經曰。正直捨方便。但説無上道。
T1937_.46.0883a18: 已今當説此法華經最爲第一。以故此經淳
T1937_.46.0883a19: 一無雜。獨得妙名。良由以也。次絶待論開麁
T1937_.46.0883a20: 顯妙者。絶前諸麁。無可形待也。蓋以法華之
T1937_.46.0883a21: 妙有絶麁之功故。使昔日四時七教之麁。一
T1937_.46.0883a22: 經法華開顯。以一妙乘貫而絶之。麁即是妙。
T1937_.46.0883a23: 妙外無麁。權即是實。實外無權。譬如神仙九
T1937_.46.0883a24: 轉丹砂點鐵成金。一成眞金。不復爲鐵。故經
T1937_.46.0883a25: 曰。決了聲聞法。是諸經之王指汝所行是菩
T1937_.46.0883a26: 薩道。開方便門。示眞實相。一開之後。無所間
T1937_.46.0883a27: 然。無小無大。咸歸佛界。一切諸法。皆是佛法。
T1937_.46.0883a28: 更無餘乘。直顯一實。是名絶待論妙也。然此
T1937_.46.0883a29: 二妙若非相待以判。則不顯法華超過諸説。
T1937_.46.0883b01: 若非絶待以開。則不知法華妙一切法。解釋
T1937_.46.0883b02: 一題陳茲二妙。茲所謂抗折百家超過諸説
T1937_.46.0883b03: 者。其爲吾祖乎
T1937_.46.0883b04: 三問。行妙中所論慧聖行。與上智妙。如何揀
T1937_.46.0883b05: 異
T1937_.46.0883b06: 答。慧行智妙其實不同。良由智妙是通論其
T1937_.46.0883b07: 解故。釋籤所謂解即是智是也。若慧行者。慧
T1937_.46.0883b08: 是妙觀。照於妙理。不假助縁。而名慧行。是
T1937_.46.0883b09: 則智妙是依理生解。慧行是照理之行。行解
T1937_.46.0883b10: 既分。可知是異。然則智爲行本。則行藉智生。
T1937_.46.0883b11: 行能成智。則智藉行成。行解相資缺一不可
T1937_.46.0883b12: 矣
T1937_.46.0883b13: 四問。一切大乘經論皆談一切衆生本性清
T1937_.46.0883b14: 淨。台宗明性具十界。六既是穢。如何合諸經
T1937_.46.0883b15: 論耶
T1937_.46.0883b16: 答。十法界六穢四淨。台宗既云性具。即是性
T1937_.46.0883b17: 惡法門。安得不清淨乎。明此應具二義。一約
T1937_.46.0883b18: 情智説。二約迷悟分。情智者。如云以情分別
T1937_.46.0883b19: 諸法皆邪。離情分別諸法皆正。今之圓人應
T1937_.46.0883b20: 用佛眼種智了達一念染情體具十界互融自
T1937_.46.0883b21: 在則一切諸法悉皆清淨。荊溪所謂故知刹
T1937_.46.0883b22: 那染體悉淨者是也。二約迷悟分者。當知迷
T1937_.46.0883b23: 則十界淨穢倶染。悟則十界淨穢倶淨。台宗
T1937_.46.0883b24: 所明十界性惡法門悉皆清淨。正約悟解邊
T1937_.46.0883b25: 説也。故荊溪曰。三千在理同名無明。豈非迷
T1937_.46.0883b26: 故三千倶迷也。三千無改無明即明。豈非悟
T1937_.46.0883b27: 故三千倶悟乎。然此二義猶是對修門説。若
T1937_.46.0883b28: 直約平等法界而言之。則非修非性。非迷非
T1937_.46.0883b29: 悟。非淨非穢。一切衆生不勞造作。本性靈明。
T1937_.46.0883c01: 具足十界。不受諸垢。故經曰。五道清淨不受
T1937_.46.0883c02: 色。有學此者成大道。豈非一切衆生法界本
T1937_.46.0883c03: 淨乎
T1937_.46.0883c04: 五問。一切依正或云衆生業力。或云諸佛變
T1937_.46.0883c05: 現。究論何者爲定耶綘幃亦有此問。答文
大同小異。故此重録
T1937_.46.0883c06: 答。不可專執。要須二義相承可也。當知諸佛
T1937_.46.0883c07: 變現依正種種不同。意在折伏衆生令彼斷
T1937_.46.0883c08: 惡修善超凡入聖故也。故曰。苦樂由佛。不關
T1937_.46.0883c09: 衆生。若衆生業力者。蓋衆生自造其業。而感
T1937_.46.0883c10: 依正差別之報。故曰。瓦礫七珍由生所感。非
T1937_.46.0883c11: 佛所作矣。若定執衆生業力所感非佛變現。
T1937_.46.0883c12: 則顯諸佛無度生之功。若定執諸佛變現非
T1937_.46.0883c13: 衆生業力。則墮外道無因果之論。以是義故。
T1937_.46.0883c14: 諸佛變現由衆生業力。衆生業力全諸佛變
T1937_.46.0883c15: 現。二義相須依正成立
T1937_.46.0883c16: 六問。台宗説。一空一切空。又云。空中具一切
T1937_.46.0883c17: 法。其相云何耶
T1937_.46.0883c18: 答。夫言空者。必空假中一心三觀之道也。此
T1937_.46.0883c19: 道始則佛大聖人金口中乃龍樹大士造論。
T1937_.46.0883c20: 後則北齊台衡祖承。然則雖曰佛祖宣揚。其
T1937_.46.0883c21: 實一切衆生身心本體。所言空觀者。一切法
T1937_.46.0883c22: 倶空。無假無中。而不空。此空爲妙觀遣蕩
T1937_.46.0883c23: 之法也。所言假觀者。一切法倶假。無中無空。
T1937_.46.0883c24: 而不假。此假爲妙觀立法之法也。所言中觀
T1937_.46.0883c25: 者。一切法倶中。無空無假。而不中。此中爲妙
T1937_.46.0883c26: 觀絶待之法也。此三三一一三。無寄諦觀。名
T1937_.46.0883c27: 別體同。妙體天然。不勞造作。終日遣蕩。而法
T1937_.46.0883c28: 法圓成。終日立法。而法法離相。終日絶待。而
T1937_.46.0883c29: 二邊宛然。今之圓人解了三觀體性相即。則
T1937_.46.0884a01: 達空中二觀。不有纖塵。而諸法備矣
T1937_.46.0884a02: 七問。止觀破法遍中。先約四句破見思假。次
T1937_.46.0884a03: 約藥病破塵沙惑。後約眞縁破無明惑。次第
T1937_.46.0884a04: 如此。如何謂之一心三觀破法遍耶
T1937_.46.0884a05: 答。言不頓舒。文似次第。文雖次第。意實圓
T1937_.46.0884a06: 融。文似次第者。爲對破三惑故。先空次假後
T1937_.46.0884a07: 中。意實圓融者。良由行人修之。乃擧一即三。
T1937_.46.0884a08: 非前非後。故云。説時非行時。即茲意也
T1937_.46.0884a09:   四種四諦問答
T1937_.46.0884a10: 　四明法師問　門人自仁答　
T1937_.46.0884a11: 四種四諦出自大經。祖誥備陳尋常説示。猶
T1937_.46.0884a12: 恐聞者領略不親。暗於文義。今因講次。即此
T1937_.46.0884a13: 命題。仰各形言而伸釋之。延慶座主問
T1937_.46.0884a14: 答。原夫四諦而不減三又不増五者。蓋藥病
T1937_.46.0884a15: 相對。因果義足故。而台宗以是對四教者。莫
T1937_.46.0884a16: 不攝偏圓含二理。一期化道始終備矣。藏通
T1937_.46.0884a17: 則詮界内眞諦。別圓則詮界外中道。又理雖
T1937_.46.0884a18: 二種。而教分四殊。藏通爲界内巧拙。別圓爲
T1937_.46.0884a19: 界外巧拙。又前二詮眞。眞理不殊。別圓詮
T1937_.46.0884a20: 中。中分但不但。藏通所有諸法皆由業惑搆
T1937_.46.0884a21: 造。別圓所有諸法皆佛性變造。通稱爲諦者。
T1937_.46.0884a22: 諦是審實爲義。又是諦了爲義。此並總示。後
T1937_.46.0884a23: 更別陳
T1937_.46.0884a24: 藏教生滅四諦者。苦集滅道皆生滅法也。欲
T1937_.46.0884a25: 明其旨先示四相。所謂重檐逼迫繋縛等。是
T1937_.46.0884a26: 苦相。見愛煩惱能招來果。是集相。戒定慧無
T1937_.46.0884a27: 常苦空能除苦本。是道相。二十五有子果倶
T1937_.46.0884a28: 斷。是滅相。如止觀云。苦則三相遷移。集則四
T1937_.46.0884a29: 心流注。道則對治易奪。滅則滅有還無。次究
T1937_.46.0884b01: 其旨者。生滅之意也。此教所化三乘是界内
T1937_.46.0884b02: 鈍根。觀智既拙。而不能解了六凡法界當體
T1937_.46.0884b03: 即空。乃次第析盡方見於空。是故六凡於生
T1937_.46.0884b04: 滅境中。隨事而辨。則諸法念念遷移。如燈焔
T1937_.46.0884b05: 焔。似水涓涓。故謂之生滅四諦也。若論眞諦。
T1937_.46.0884b06: 法性自天而然。則非生非滅矣。問。既云。因
T1937_.46.0884b07: 滅會眞。滅非眞諦。何云道滅是眞苦集是俗。
T1937_.46.0884b08: 答。婆沙所謂俗謂苦集。第一義謂道滅。荊溪
T1937_.46.0884b09: 釋此。謂合四爲二也。又苦集迷眞。道滅順
T1937_.46.0884b10: 眞。此乃對分迷悟也。又有苦集時則無道滅。
T1937_.46.0884b11: 有道滅時則無苦集。此藥病對治之義耳。又
T1937_.46.0884b12: 有眞諦時則無四諦。有四諦時則無眞諦。輔
T1937_.46.0884b13: 行所謂更互相傾也。若論三乘進修。又初門
T1937_.46.0884b14: 不同。聲聞則以苦諦爲初門。縁覺則以集諦
T1937_.46.0884b15: 爲初門。菩薩則以道諦爲初門。況大經云。凡
T1937_.46.0884b16: 夫有苦而無諦。二乘有苦而有諦。當知一
T1937_.46.0884b17: 乘之人既知苦斷集。慕果修因。故云有苦有
T1937_.46.0884b18: 諦。凡夫則不然矣。此上諸義並不出乎生滅
T1937_.46.0884b19: 境觀。覈其所以。祇縁藏教之人迷眞重故。從
T1937_.46.0884b20: 界内事以立茲名
T1937_.46.0884b21: 二通教無生四諦者。四諦名相與三藏同。若
T1937_.46.0884b22: 論教旨則異。故曰苦無逼迫相。集無和合相。
T1937_.46.0884b23: 道不二相。滅無滅相。輔行所謂觀所生心與
T1937_.46.0884b24: 前不別。能觀觀智即空爲異。即空異者。藏是
T1937_.46.0884b25: 生滅觀智。通是無生觀智也。中論曰。諸法不
T1937_.46.0884b26: 自生。亦不從他生。不共不無因。是故説無生。
T1937_.46.0884b27: 亦是通教談於四性無生幻故。故言無生。如
T1937_.46.0884b28: 大品曰。若有一法過涅槃者。我亦説如幻等。
T1937_.46.0884b29: 非其義歟。又淨名謂。法本不生。此因不生也。
T1937_.46.0884c01: 今亦無滅。此果不生也。因果既不生。故言無
T1937_.46.0884c02: 生矣。而如此者。良由此教所詮三乘根性觀
T1937_.46.0884c03: 智巧故。則能體了六凡幻法當處即空。既即
T1937_.46.0884c04: 眞空更無一法可以當情。故謂之眞空一寂涅
T1937_.46.0884c05: 槃也。又復應知。通教雖受即空之名。若以圓
T1937_.46.0884c06: 望之。有言無實。何者。以通教教旨非是全體
T1937_.46.0884c07: 起用全理成事故。夫言即者是也。全體是用。
T1937_.46.0884c08: 全用是體。體用不二。乃圓教所談也。別教雖
T1937_.46.0884c09: 詮中實之理。理在事外。尚非即義。況通教乎。
T1937_.46.0884c10: 是知通教但有即名而無即義明矣。當知此
T1937_.46.0884c11: 教由迷眞輕故。從界内理立無生名
T1937_.46.0884c12: 三別教無量四諦者。此教所詮別菩薩法。歴
T1937_.46.0884c13: 劫行行修習河沙佛法。故稱無量。然所修雖
T1937_.46.0884c14: 曰無量。若指其要。不出藥病四種。故曰。苦有
T1937_.46.0884c15: 無量相。十界果報不同故。集有無量相。塵沙
T1937_.46.0884c16: 煩惱不同故。道有無量相。非諸聲聞縁覺所
T1937_.46.0884c17: 知故。滅有無量相。諸波羅蜜不同故。既有苦
T1937_.46.0884c18: 集之病。則有道滅之藥。藥病種種對治不同
T1937_.46.0884c19: 者。良由此教如來藏理而爲塵沙煩惱所覆
T1937_.46.0884c20: 故。修塵沙法門而對治之。故輔行曰。照知一
T1937_.46.0884c21: 心。起無量心。心無量故。迷解無量。迷則十
T1937_.46.0884c22: 界苦集。悟則十界道滅。即此意也。然此教論
T1937_.46.0884c23: 理則是界外中道佛性。此性爲一切法而作
T1937_.46.0884c24: 依持。但其體不論性具。唯論性起故。使諸法
T1937_.46.0884c25: 當體不即。荊溪所謂派出不云理。是故知是
T1937_.46.0884c26: 別是也。問。圓教詮具法中道。隨縁起三千之
T1937_.46.0884c27: 用。何故不受無量之名。答。彼圓從實相理乃
T1937_.46.0884c28: 稱無作。此教既是附權立性。云所造非。安
T1937_.46.0884c29: 得與圓同哉。當知別教所以與圓異者。良由
T1937_.46.0885a01: 界外鈍根迷理之甚。貶之爲無量四諦矣
T1937_.46.0885a02: 四圓教無作四諦者。此四立名無作。直指其
T1937_.46.0885a03: 要。不出以性奪修。是故諸行無作。今廣此意
T1937_.46.0885a04: 乃有其三。一藥病相即。如妙玄云。以迷理故。
T1937_.46.0885a05: 菩提煩惱名集諦。涅槃生死名苦諦。以能解
T1937_.46.0885a06: 故。煩惱即菩提名道諦。生死即涅槃名滅諦。
T1937_.46.0885a07: 當知即之一字衆妙之門。煩惱生死乃衆生之
T1937_.46.0885a08: 病。今以一實理觀體而導之。病即藥。藥即病。
T1937_.46.0885a09: 藥病一如。更無所作。故云無作。一實外無餘。
T1937_.46.0885a10: 止觀曰。陰入界如。無苦可捨。塵勞本清淨。無
T1937_.46.0885a11: 集可除。邊邪皆中正。無道可修。生死即涅槃
T1937_.46.0885a12: 無滅可證。而如此者。良由圓教所詮不出一
T1937_.46.0885a13: 實。一實之外更無餘法。龍樹所謂除諸法實
T1937_.46.0885a14: 相。餘皆落魔事。實相無相。遍一切法。無生死
T1937_.46.0885a15: 相。無涅槃相。所有諸相相相眞實。是故四
T1937_.46.0885a16: 諦倶稱無作。故四教義云。約一實以明四實
T1937_.46.0885a17: 諦。此四畢竟不可得。即是一實諦。是名無作
T1937_.46.0885a18: 四實諦也。非其義歟。三性惡融通圓實教中。
T1937_.46.0885a19: 所有苦集即是性惡。道滅即是性善。今論性
T1937_.46.0885a20: 徳之行。若全性起修。則一一行業皆悉無作。
T1937_.46.0885a21: 若全修在性。則介爾有念莫不圓成。是知性
T1937_.46.0885a22: 雖本有不改。而不妨全性具三千起爲修徳
T1937_.46.0885a23: 三千。修雖修治造作。而不妨全修徳三千即
T1937_.46.0885a24: 是性具三千。如是則性外無修。修外無性。
T1937_.46.0885a25: 修性一如體用相即。故玄籤云。在性則全修
T1937_.46.0885a26: 成性。起修則全性成修。性無所移。修常宛
T1937_.46.0885a27: 爾是也。大哉圓乘於修於性既無増減。無
T1937_.46.0885a28: 作之義於茲更明。他宗不明性具。萬法盡屬
T1937_.46.0885a29: 有爲。以是較之。誠不可與同日而語矣。圓論
T1937_.46.0885b01: 三義併顯無作。只縁此教迷中輕故。從界外
T1937_.46.0885b02: 理以立斯稱
T1937_.46.0885b03: 以上四聖諦義謹按山家教觀。略述梗概如
T1937_.46.0885b04: 斯。自仁言詞孟浪。學問疎慵。伏惟和尚不棄
T1937_.46.0885b05: 荒蕪。肯賜慈覽。至幸　門人自仁謹答
T1937_.46.0885b06: 四明尊者教行録卷第三
T1937_.46.0885b07:
T1937_.46.0885b08:
T1937_.46.0885b09:
T1937_.46.0885b10: 四明尊者教行録卷第四
T1937_.46.0885b11: 　四明石芝沙門宗曉編　
T1937_.46.0885b12:   答日本國師二十七問
T1937_.46.0885b13: 草庵録紀日本國師問事
T1937_.46.0885b14: 再答日本國十問
T1937_.46.0885b15: 答泰禪師佛法十問
T1937_.46.0885b16: 再答泰禪師三問
T1937_.46.0885b17: 天童凝禪師上四明法師第一書
T1937_.46.0885b18: 四明法師復天童凝禪師第一書
T1937_.46.0885b19: 天童又上四明第二書
T1937_.46.0885b20: 四明又復天童第二書
T1937_.46.0885b21: 天童又上四明第三書
T1937_.46.0885b22: 忠法師天童四明往復書後叙
T1937_.46.0885b23: 草庵録紀天童四明往復書
T1937_.46.0885b24:   答日本國師二十七問并序準行業碑。則云
二十問。若據傳寫諸
T1937_.46.0885b25: 本。並載二十七問。恐續後問答
參入前文。今依二十七問　行
T1937_.46.0885b26: 　日本國師問　四明法師答　
T1937_.46.0885b27: 皇宋咸平六年癸卯歳。日本國僧寂照等。齎到
T1937_.46.0885b28: 彼國天台山源信禪師於天台教門致相違問
T1937_.46.0885b29: 目二十七條。四明傳教沙門知禮憑教略答。
T1937_.46.0885c01: 隨問書之
T1937_.46.0885c02: 諸方匠碩或一披覽。無吝斤削云
T1937_.46.0885c03:   天台宗疑問二十七條。恭投函丈。伏冀垂
T1937_.46.0885c04: 慈。一一伸釋。不勝至幸
T1937_.46.0885c05: 　日本國天台山楞嚴院法橋上士位
T1937_.46.0885c06: 内供奉十大禪師　　源信　　上　
T1937_.46.0885c07: 一問。法華三周授記作佛云云。近代疑者云。
T1937_.46.0885c08: 爲是初住佛。爲是妙覺佛。若是妙覺者。大師
T1937_.46.0885c09: 常云。初住八相佛也。若是初住者。圓頓速疾
T1937_.46.0885c10: 經一二生尚可究竟。況經無數劫耶
T1937_.46.0885c11: 答。三周所授乃八相應身記也。此之八相始
T1937_.46.0885c12: 從初住分顯法身。終至妙覺究竟法身。皆能
T1937_.46.0885c13: 現此益物之相。三周得入者不局初住。如疏
T1937_.46.0885c14: 云。身子既是上根利智。必是超入。而多云初
T1937_.46.0885c15: 住者。蓋指其首耳。又皆云經無數劫者。與物
T1937_.46.0885c16: 結縁。作淨佛國土因也。若無衆多受化之機。
T1937_.46.0885c17: 如何現身説法耶。若論法身之本。乃即座而
T1937_.46.0885c18: 得。豈待經無數劫乎
T1937_.46.0885c19: 二問。譬喩品記云。身子於十住中第六心退。
T1937_.46.0885c20: 恐是爾前見思倶斷。至六心時。見猶未盡。六
T1937_.46.0885c21: 心尚退。近代疑者云。別教初住界内見惑皆
T1937_.46.0885c22: 已斷盡。豈第六住見猶未盡退作凡夫逆罪
T1937_.46.0885c23: 人耶
T1937_.46.0885c24: 答。若常程別教皆云初住斷見更不起諸重
T1937_.46.0885c25: 過也。況見惑名數雖多。乃一位頓斷。思惑乃
T1937_.46.0885c26: 經諸位方盡。此常所談別教分齊也。今記主
T1937_.46.0885c27: 見云身子六住尚退復起重罪。遂以義求。恐
T1937_.46.0885c28: 有教門見思倶斷。至六心時。思猶未盡。見
T1937_.46.0885c29: 亦餘殘。所以能牽惡道也。此是記主約義斟
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