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T1913_.46.0447a01:
T1913_.46.0447a02:
T1913_.46.0447a03: No.1913
T1913_.46.0447a04: 止觀義例卷上
T1913_.46.0447a05: 　天台沙門湛然述　
T1913_.46.0447a06: 第一所傳部別例第二所依正教例
T1913_.46.0447a07: 第三依正消釋例第四大章總別例
T1913_.46.0447a08: 第五心境釋疑例第六解行相資例

T1913_.46.0447a09:

第七喩疑顯正例

有題云破迷者請改

T1913_.46.0447a10: 第一所傳部別例者。總指一部。以爲圓頓佛
T1913_.46.0447a11: 乘正行之大體也。大意文初雖有數處。三止
T1913_.46.0447a12: 觀結。但汎爾借名結義。非爲即爲三種行
T1913_.46.0447a13: 相。以大意中文略意廣故。用三一收束結撮。
T1913_.46.0447a14: 應知部内意唯在頓。故序中云。大意在一頓。
T1913_.46.0447a15: 以略冠廣不可差殊。又示處中云。圓頓文者
T1913_.46.0447a16: 如玉泉寺所記。下文雖有四教八教。思議不
T1913_.46.0447a17: 思議相待絶待。皆爲顯於圓頓一實故。大車
T1913_.46.0447a18: 文中以思議相待等。而爲僕從。實相妙理以
T1913_.46.0447a19: 爲車體。無漏妙觀以爲白牛。自餘諸法皆莊
T1913_.46.0447a20: 嚴具。故知此部更無他趣
T1913_.46.0447a21: 第二所依正教例者。散引諸文該乎一代。文
T1913_.46.0447a22: 體正意唯歸二經。一依法華本迹顯實。二依
T1913_.46.0447a23: 涅槃扶律顯常。以此二經同醍醐故。所以
T1913_.46.0447a24: 釋名論待論絶。乃至偏圓。文中具引蓮華三
T1913_.46.0447a25: 喩釋名顯體。具用光宅四一。即是實相爲行
T1913_.46.0447a26: 正體也。況諸境十乘皆以大車爲喩。故生起
T1913_.46.0447a27: 文末總稱歎云。積劫勤求道場證得。身子三
T1913_.46.0447a28: 請法譬三説。正在茲乎。是知四種三昧皆依
T1913_.46.0447a29: 實相。實相是安樂之法。四縁是安樂之行。證
T1913_.46.0447b01: 實相已所獲依報。名爲大果。起教只是爲令
T1913_.46.0447b02: 衆生開示悟入。旨歸只是歸於三軌妙法祕
T1913_.46.0447b03: 藏。所以始末皆依法華。此即法華三昧之
T1913_.46.0447b04: 妙行也。次用涅槃者。雖依法華咸歸一實。末
T1913_.46.0447b05: 代根鈍若無扶助。則正行傾覆。正助相添方
T1913_.46.0447b06: 能遠運。佛化尚以涅槃爲壽。況末代修行非
T1913_.46.0447b07: 助不前。故扶律説常以顯實相。推功在彼。故
T1913_.46.0447b08: 正用法華意顯圓常。二經齊等
T1913_.46.0447b09: 第三文義消釋例者。又更爲二。一者詳究文
T1913_.46.0447b10: 義。二者消釋體勢。初文爲二。一者詳究文
T1913_.46.0447b11: 義。二者詳究文相。初爲十例。一者引證通
T1913_.46.0447b12: 局。如引法華部唯一實文。叙昔教以爲所開。
T1913_.46.0447b13: 故部中之文有權有實。若局證一實則引實
T1913_.46.0447b14: 文。若通證方便則兼引昔義。如引法華證漸
T1913_.46.0447b15: 不定。所引四味文之與部通局亦然。二者況
T1913_.46.0447b16: 引流類。謂引教證觀等。如引華嚴先照高山。
T1913_.46.0447b17: 淨名始坐佛樹。大經從牛出乳法華以異方
T1913_.46.0447b18: 便等。以證三止觀義。故知教觀漸等名同其
T1913_.46.0447b19: 義永異。彼文判教今以類同。是故借用三
T1913_.46.0447b20: 者借名申義。謂借權名申於實義。如引方等
T1913_.46.0447b21: 斥奪之名。申今開權絶待之義。引餘三時類
T1913_.46.0447b22: 此可知。於彼即是兼但對等。於今即成開廢
T1913_.46.0447b23: 會等。四者借喩轉譬如猪揩金山等。論喩
T1913_.46.0447b24: 忍等今借譬止等。喩是世間物類而以隨
T1913_.46.0447b25: 義轉用。何局本文。如火一物。諸經或時譬瞋
T1913_.46.0447b26: 譬智。或用照用燒以形以性。若體若用地水
T1913_.46.0447b27: 風等爲喩亦然。是故不應局文爲定。五者旁
T1913_.46.0447b28: 引辨異如諸文。用毘曇成實。若證漸初及偏
T1913_.46.0447b29: 小等。則名義兼借。如信法二行。文初五陰
T1913_.46.0447c01: 王數同時。異時等。但爲辨異非借名義。六者
T1913_.46.0447c02: 開總出別。如四悉五味三假二空本文。義含
T1913_.46.0447c03: 開合義遍諸門。諸教莫不咸然。七者引用宗
T1913_.46.0447c04: 要。如法華權實本迹。般若加説共不共等。
T1913_.46.0447c05: 方等彈斥神力不共等。隨引一句兩句得彼
T1913_.46.0447c06: 文心。若破若立不失部音。八者引用儒道。
T1913_.46.0447c07: 若破若立不違本宗。略辨異同不在委細。不
T1913_.46.0447c08: 以名似將爲義同。是故所引粗爾存略。九者
T1913_.46.0447c09: 借名略義。如攝法中及識藥等。但借其名以
T1913_.46.0447c10: 示相状。若更委釋太成繁廣。略指上下準例
T1913_.46.0447c11: 可知。十者準例用意。如教證二道。本在別
T1913_.46.0447c12: 教今則通用。乃分兩意約證約説。準望三觀
T1913_.46.0447c13: 立三止等二者。詳究文相亦爲十例。一者隨
T1913_.46.0447c14: 相開合。如三觀四教四悉五味諦縁度等。一
T1913_.46.0447c15: 家立義文相皆然。寛廣無窮隨事隨理。隨法
T1913_.46.0447c16: 隨名隨行隨證。隨自隨他無不通用。然須結
T1913_.46.0447c17: 撮勿使浮濫。若不爾者。徴文靡託立行莫施。
T1913_.46.0447c18: 若得今意。存本文則淺深有則。演義理則縱
T1913_.46.0447c19: 廣無涯。示一心則卷權歸實。從被物則開
T1913_.46.0447c20: 實出權。立行儀則以智爲通。蕩相者則
T1913_.46.0447c21: 纖毫不遺。存諸教則因果歴然。顯一理則始
T1913_.46.0447c22: 終無二。二者結示處所及立本文意。如例餘
T1913_.46.0447c23: 陰入在破遍文末。竪破法遍有六處示妙。妙
T1913_.46.0447c24: 境中明説教大體。發心中則約圓斥偏。安
T1913_.46.0447c25: 心中義開三種。道品中不出念處。通塞中元
T1913_.46.0447c26: 治能執。次位中勸修五悔。安忍無著但在進
T1913_.46.0447c27: 功。若搜得宗源則諸文可識。大綱既整網日
T1913_.46.0447c28: 易存。三者事理旁正如四三昧正爲顯理旁
T1913_.46.0447c29: 兼治重。如十法界正示理具旁識淺深。如識
T1913_.46.0448a01: 次位正爲簡濫旁爲通經。又諸文中一切皆
T1913_.46.0448a02: 以破古爲旁。意雖旁正文不可廢。四者文偏
T1913_.46.0448a03: 意圓。如以三止觀結於諸文。及五略中所
T1913_.46.0448a04: 用三教諸境十乘縱横偏小等。三種止觀皆
T1913_.46.0448a05: 縁實相等。五者廣略有無。如發心中顯數則
T1913_.46.0448a06: 廣而文相略。後十法中文相則廣而顯數略。
T1913_.46.0448a07: 修大行中事儀則廣而十法略。修正觀中十
T1913_.46.0448a08: 法則廣而事儀略。後三大章大意中有。廣解
T1913_.46.0448a09: 中無。十種境界正觀中有。四三昧無。雖互
T1913_.46.0448a10: 略無義必通具。六者文行不同。如十境十乘
T1913_.46.0448a11: 生起次第。十禪淺深竪破法偏。文雖次第
T1913_.46.0448a12: 行必隨人。十禪何必自淺階深。竪破元爲顯
T1913_.46.0448a13: 於不二。或隨竪。次入何障於理。自淺階深
T1913_.46.0448a14: 妙觀斯在。七者待絶前後。若約教相必先待
T1913_.46.0448a15: 後絶。若論道理待絶倶時。八者破會不同。若
T1913_.46.0448a16: 依化儀必先破次會。如先斥小後方會圓。故
T1913_.46.0448a17: 方等般若廣破偏小。次至法華方會入實。約
T1913_.46.0448a18: 人約行破會同時。如照權了實。照權名破了
T1913_.46.0448a19: 實名會。是故今文爲顯理故。不同玄文專在
T1913_.46.0448a20: 判教。凡有釋義破必居先。故今偏圓借彼釋
T1913_.46.0448a21: 名次第則別。九者行解不同。如五略生起
T1913_.46.0448a22: 分別。十章引證破古。問答料簡等。多爲生
T1913_.46.0448a23: 解。若十法總別十境互發。十禪離合十境發
T1913_.46.0448a24: 相專在於行。是故先識方可造修。十者擧例
T1913_.46.0448a25: 從略。如道品攝法假中空。例破餘陰。餘使
T1913_.46.0448a26: 餘品以例初品。相續相待以例因成。則細尋
T1913_.46.0448a27: 廣意以申餘文。歴法先思方不昧旨。若十法
T1913_.46.0448a28: 成觀。但於陰入委識根由。餘九待發方可設
T1913_.46.0448a29: 觀。故九境中但分別境。境下十觀不細委分。
T1913_.46.0448b01: 但隨境轉照非關廣説。次消釋體勢又更爲
T1913_.46.0448b02: 二。一文體勢。二義體勢。初文體勢亦爲十
T1913_.46.0448b03: 例。一者法喩廣略。若法略喩廣則展法文與
T1913_.46.0448b04: 喩相稱。不專守略法以擁喩文。或法廣喩略
T1913_.46.0448b05: 則攅法對喩。或開喩對法。如如意珠喩不思
T1913_.46.0448b06: 議境等。或法別喩總。如以大車喩於十法。則
T1913_.46.0448b07: 開彼總喩以對十法。若以善畫勝堂爲喩。不
T1913_.46.0448b08: 須開對。但略合而已。若法喩倶總。如以虚空
T1913_.46.0448b09: 喩於法界。若法喩倶別則隨文對消。可以
T1913_.46.0448b10: 意得。二者法喩合三互有互無。隨宜設用存
T1913_.46.0448b11: 沒適時。三者開合自他。凡列章門有對自開
T1913_.46.0448b12: 合。如五略對十廣。有對他開合。如以十廣對
T1913_.46.0448b13: 五重玄義。有相攝開合。如開上合下。有義立
T1913_.46.0448b14: 開合。如攝法等。開六開四等不出自他因果
T1913_.46.0448b15: 及文四義二意。唯在一文相。若盈若縮多少
T1913_.46.0448b16: 適時。後數必使至十從義。則 &T049271;

促隨宜。四
T1913_.46.0448b17: 者注云云者。若上文已具。或餘部廣存重展
T1913_.46.0448b18: 成繁。或廣文非要。若消釋者須委的處所
T1913_.46.0448b19: 撮略指示。若傳寫者有闕須填。五者破立存
T1913_.46.0448b20: 沒。如破古師及破邪僻。其義壞已不須更
T1913_.46.0448b21: 存。縱存其名不用其義。或小有不當則有去
T1913_.46.0448b22: 有取。若破偏破小破己必立。爲成一家不思
T1913_.46.0448b23: 議理。爲逗一代不思議化等。六者長短不同。
T1913_.46.0448b24: 若大小法相問答研覈。法喩對當章門開合。
T1913_.46.0448b25: 則隨文消釋無俟遠求。如不思議境等及破
T1913_.46.0448b26: 法遍。必觀歴初後尋求中間。或結長就短。或
T1913_.46.0448b27: 演短令長。是故皆須遠騰文勢方可碎釋。碎
T1913_.46.0448b28: 釋文顯必融碎令全。使文理通暢。令一家行
T1913_.46.0448b29: 門歸趣有在。或總別二釋。則以總冠別。別釋
T1913_.46.0448c01: 義長則攬別歸總。七者法喩隱顯。若法隱
T1913_.46.0448c02: 喩顯則求喩意以消法。若法顯喩隱則求法
T1913_.46.0448c03: 意以消喩。喩望於合顯隱例然。是則不失
T1913_.46.0448c04: 文旨上下相承。八者問答迷解。若迷問而不
T1913_.46.0448c05: 迷答。則求答意以設問。若迷答而不迷問。則
T1913_.46.0448c06: 研問文以成答。或問從答生。或孤然釋妨。或
T1913_.46.0448c07: 因答作並。或從答設難。或答順於問。或答違
T1913_.46.0448c08: 於問。或答杜於問。或答開問端。九者擧例消
T1913_.46.0448c09: 文。如六度之文。或語勢兼含應以教定之。使
T1913_.46.0448c10: 六文一類。若諦若縁諸法皆爾。十者以教定
T1913_.46.0448c11: 法。皆隨其教體以立義宗。或名偏意圓從體
T1913_.46.0448c12: 以定。二者義體勢亦爲十例。一者部體本意
T1913_.46.0448c13: 凡欲釋義。先思部類。如法華玄。雖諸義之下
T1913_.46.0448c14: 皆立觀心。然文本意明五重玄義出諸教上。
T1913_.46.0448c15: 則教正觀旁。託事興觀義立觀心。教中則以
T1913_.46.0448c16: 權實本迹爲主。常以五味八教。以簡於權。
T1913_.46.0448c17: 並以世界塵數以簡於迹。若本迹交雜教味
T1913_.46.0448c18: 疏遺。無以顯於待絶二妙。餘味餘部以類求
T1913_.46.0448c19: 之。則可知矣。若今止觀縱用諸教。意在十
T1913_.46.0448c20: 法。以成妙觀則觀正教旁。爲顯實理。旁通諸
T1913_.46.0448c21: 教復爲生信。旁引諸經。二者觀教同異。既約
T1913_.46.0448c22: 法華應須八教。教雖有八。頓等四教是佛化
T1913_.46.0448c23: 儀。藏等四教是佛化法。依法起觀觀則有四。
T1913_.46.0448c24: 漸既異別。更加不定。故觀則有六。開權顯
T1913_.46.0448c25: 實會藏等三漸及不定。元知圓極故。佛本意
T1913_.46.0448c26: 唯佛乘。是如今文隨教雖復若八若四。本
T1913_.46.0448c27: 意唯爲成一佛乘。三者觀門準則隨機逗物。
T1913_.46.0448c28: 雖立四門教法體度無生爲首。若消法相爲
T1913_.46.0448c29: 成行解。斥奪比決上下交映。皆悉結撮歸於
T1913_.46.0449a01: 一乘。四者會異考同。若一切異名皆入一
T1913_.46.0449a02: 實。名爲通會。如會隨入悉止觀異名等。名爲
T1913_.46.0449a03: 別會。通別二會攝法罄盡。則一家義勢攝法
T1913_.46.0449a04: 無窮。乃至法門亦具通別二會之意。又如破
T1913_.46.0449a05: ＊偏度入名爲通會。當教當門名爲別會。言
T1913_.46.0449a06: 考同者如大小經論。凡所立名部帙雖殊。名
T1913_.46.0449a07: 相不別。豈爲名同令法一概。必以理簡而使
T1913_.46.0449a08: 甄分。如諸外人。尚以大自在天立三身名。
T1913_.46.0449a09: 豈此三名體同宗極。故云不可尋通名而求
T1913_.46.0449a10: 別體。故用相簡之。是以考同出異會異令同。
T1913_.46.0449a11: 若異若同同入一極。五者以一例諸。如教證
T1913_.46.0449a12: 二道及一心具法。不同世人取著一念。思議
T1913_.46.0449a13: 境立佛法界。前明可思議後明不可思議等。
T1913_.46.0449a14: 部内唯有一文説之。以此一文而均上下。使
T1913_.46.0449a15: 處處文義通徹昭然。六者名義通局。如置
T1913_.46.0449a16: 毒譬。經中唯譬五道不同佛性不變。五味唯
T1913_.46.0449a17: 喩一代五時濃淡。濃淡雖殊皆從牛出。今
T1913_.46.0449a18: 文從義。處處遍入。或定不定。或行或人。或教
T1913_.46.0449a19: 或位。或時或部。不可壅義而守其名。故用
T1913_.46.0449a20: 置毒則有兩種醍醐殺人。若用五味則有兩
T1913_.46.0449a21: 種乳不等。七者開拓句法。或四或六或三十
T1913_.46.0449a22: 六。乃至百千隨其文意。應多應少。皆使遍在
T1913_.46.0449a23: 一代教門。一一皆令有名有義。無得輒爾無
T1913_.46.0449a24: 義立名。八者束散前後。凡諸寛文文中無結。
T1913_.46.0449a25: 或隨文勢。若逐意便。或前結而後開。或前散
T1913_.46.0449a26: 而後束。所以釋者先須撿括。語意寛急所詣
T1913_.46.0449a27: 歸宗。使觀行有在。九者行理交映。理有權實
T1913_.46.0449a28: 行有親疏。親正＊疏旁廢權入實。理無種種
T1913_.46.0449a29: 行有淺深。説理則泯彼階差。談行必積功方
T1913_.46.0449b01: 達。以理融行以行綜理。諸位無濫方可免失。
T1913_.46.0449b02: 豈可尚深偏求一句。況以二十五法而爲前
T1913_.46.0449b03: 導。十乘十境以爲正修。故知行理相融方有
T1913_.46.0449b04: 所至。故第五云。照潤導達交絡瑩飾。一體
T1913_.46.0449b05: 二手更互揩摩。然義解者非消文時。欲出文
T1913_.46.0449b06: 意必須出沒。開合先令妙境周圓。依境立願。
T1913_.46.0449b07: 願行相稱。正助無闕不失次位。是則可以斥
T1913_.46.0449b08: 偏邪。可以進圓行。可以顯異意。可以立宗徒。
T1913_.46.0449b09: 若消文時。先鉤鎖文勢一道竪進。次洮錬前
T1913_.46.0449b10: 後以顯行相。以一觀境冠於下九。以一弘誓
T1913_.46.0449b11: 通及諸行。以一安心遍該始末。破遍只是
T1913_.46.0449b12: 安心加行。通塞＊只是上二細門。以一道品調
T1913_.46.0449b13: 停陰入。正助＊只是助開。前四次位通爲上之
T1913_.46.0449b14: 七門。以除濫過。安忍離愛上八功能。入初住
T1913_.46.0449b15: 時轉名十大。良有以也。若不得意徒勞生起。
T1913_.46.0449b16: 説行説理未足可師。何者。越次則傷文。專文
T1913_.46.0449b17: 則損理。十者教觀折攝。教折攝者。若權若實
T1913_.46.0449b18: 適時而用。或攝權折實。或歎實折權。理事
T1913_.46.0449b19: 因果四門四悉。隨教隨機約人約部。若密若
T1913_.46.0449b20: 顯若現若當。爲熟爲種逆化順化。不出一折
T1913_.46.0449b21: 一攝意也。觀折攝者觀一境歴一心。或折爲
T1913_.46.0449b22: 無常。或融爲理性。宜治樂厭止觀智斷。苦
T1913_.46.0449b23: 樂縱奪順逆體折。如是等相皆亦不出折攝
T1913_.46.0449b24: 二意。故此教觀折攝二者以理觀之。使元意
T1913_.46.0449b25: 有在此四十條略知大概。餘不盡者。準此可
T1913_.46.0449b26: 知
T1913_.46.0449b27: 第四大章總別例者。十章十境十乘離合同
T1913_.46.0449b28: 異立意等別。初十立大章。言大章者。準分
T1913_.46.0449b29: 別中十門不同。具如大意。與九而辨同異。
T1913_.46.0449c01: 初釋大意。既云五略。對下即是廣略二門。
T1913_.46.0449c02: 若爾亦可釋名已去更開十章。如法華玄釋
T1913_.46.0449c03: 十妙文。今此爲對旨歸。非廣非略文勢便故。
T1913_.46.0449c04: 故以大意共爲十章。禪門亦爾。若欲開者則
T1913_.46.0449c05: 開顯體出眼智。教相則中間八章自離爲十。
T1913_.46.0449c06: 如五重玄義亦是合。於中八而爲五章。合攝
T1913_.46.0449c07: 法入體相中。義當顯體。合方便正觀果報共
T1913_.46.0449c08: 爲一宗。起教義當於用。偏圓義當判教。彼
T1913_.46.0449c09: 爲釋經此爲成觀。故有少別爾。今存十數
T1913_.46.0449c10: 故離五爲八。更加初後則數整足。十境離合
T1913_.46.0449c11: 者。互發正意只有九雙。亦爲成十數故。加三
T1913_.46.0449c12: 障四魔一雙。故此十境若非三障即是四魔。
T1913_.46.0449c13: 又十境者亦是爲成十數故。具示爾。故下
T1913_.46.0449c14: 章安問云。法若塵沙境何定十。今於十内若
T1913_.46.0449c15: 更合者。二乘菩薩但合爲一方便境。則但有
T1913_.46.0449c16: 九。若以煩惱入於六蔽。習因相中則但有八。
T1913_.46.0449c17: 若以煩惱及業并陰入境爲三道境。則但有
T1913_.46.0449c18: 七。或依前八。復以慢入煩惱境中。亦但成七。
T1913_.46.0449c19: 若以見慢入世禪攝。則但有六。又以病患入
T1913_.46.0449c20: 陰入攝。則但有五。四三者如四魔三障。若但
T1913_.46.0449c21: 以發不發相對。則但成二。若但以一所觀爲
T1913_.46.0449c22: 言。則但有一。開合雖爾。今明發相氣類不同。
T1913_.46.0449c23: 是故爲十。以陰對九陰非發得。是故別立。二
T1913_.46.0449c24: 乘菩薩雖同方便。發心異故。煩惱起重習因
T1913_.46.0449c25: 輕微。展轉互通故名爲道。此諸發得三皆現
T1913_.46.0449c26: 起。慢與煩惱濫別禪中未必一向發見。病
T1913_.46.0449c27: 雖如陰陰不必病。病雖有業非業相現。病
T1913_.46.0449c28: 雖有魔已屬魔境。二及三四發相頗分。況
T1913_.46.0449c29: 但爲一最爲通漫。是故隨相必須開十。次明
T1913_.46.0450a01: 十乘立意者下文云。横竪該羅十觀具足。今
T1913_.46.0450a02: 探文意總爲五釋。一者總釋。二者別釋。三者
T1913_.46.0450a03: 横竪四句釋。四者附文來意法相釋。五者與
T1913_.46.0450a04: 他所立永異釋。總別二釋横竪四句。具如記
T1913_.46.0450a05: 中。附文者十法生起又名爲竪。一一法中各
T1913_.46.0450a06: 含多意。又名爲横。生起如文。各有多意具
T1913_.46.0450a07: 如本文。隨義別釋。今搜文意覽略知廣。雖
T1913_.46.0450a08: 有小小多少不同。今於十法各例爲五故立
T1913_.46.0450a09: 斯十。妙境五者。一爲示三千在一念故。二爲
T1913_.46.0450a10: 示極理異後乘故。三爲欲開顯思議境故。四
T1913_.46.0450a11: 爲利根者開悟理故。五爲下九法作所依故。
T1913_.46.0450a12: 發心五者。一爲解理者仍須願故。二爲明
T1913_.46.0450a13: 發心攝法遍故。三爲欲辨異諸偏小故。四
T1913_.46.0450a14: 爲明中根發方悟故。五爲下八法作行始故。
T1913_.46.0450a15: 安心五者。一爲明有願仍須行故。二爲辨
T1913_.46.0450a16: 中根難安故。三爲示法同隨人異故。四爲示
T1913_.46.0450a17: 凡夫自他安故。五爲示開總出別安故。破法
T1913_.46.0450a18: 遍五者。一爲辨此門遍用慧故。二隨用一
T1913_.46.0450a19: 門横竪遍故。三爲初心者依教門故。四示初
T1913_.46.0450a20: 心者依無生故。五三諦圓融破方遍故。此
T1913_.46.0450a21: 中五意。後之三意別在今文。前之二意通在
T1913_.46.0450a22: 初後。通塞五者。一爲示檢校非一節故。二
T1913_.46.0450a23: 爲示横竪通仍塞故。三爲示一心仍有塞故。
T1913_.46.0450a24: 四爲示寶渚是所通故。五兼消經文過五百
T1913_.46.0450a25: 故。道品五者。一爲示須用道品調故。二爲
T1913_.46.0450a26: 示調停異偏小故。三爲示念處是陰境故。四
T1913_.46.0450a27: 爲示道品攝諸行故。五爲示品後必有門故。
T1913_.46.0450a28: 正助五者。一爲重蔽者必須助故。二爲示
T1913_.46.0450a29: 事度能治蔽故。三爲示助道攝法遍故。四爲
T1913_.46.0450b01: 示正助合行相故。五爲示三教倶是助故。次
T1913_.46.0450b02: 位五者。一爲示妙位使不濫故。二爲示妙位
T1913_.46.0450b03: 徳難思故。三爲示慕果令思齊故。四爲増
T1913_.46.0450b04: 上慢知非聖故。五爲逗衆生宜樂者故。安忍
T1913_.46.0450b05: 五者。一示内外障須安忍故。二爲斥鄙夫擅
T1913_.46.0450b06: 師位故。三爲示行者内外術故。四爲示先賢
T1913_.46.0450b07: 安忍軌故。五爲令策進相似位故。離愛五
T1913_.46.0450b08: 者。一爲令離於頂墮位故。二爲示大小乘頂
T1913_.46.0450b09: 墮別故。三爲示似愛非眞愛故。四爲示功用
T1913_.46.0450b10: 異偏小故。五爲令策進入初住故。此一一五
T1913_.46.0450b11: 並以初文而爲正意。下四並是文中兼具。若
T1913_.46.0450b12: 預了此五則對文可識。次明所立異於諸家
T1913_.46.0450b13: 及今學者讀文昧旨不知所立。唯順圓融。若
T1913_.46.0450b14: 不了之修習無分。於中又二。先總次別。所言
T1913_.46.0450b15: 總者。略列十條。一須知乘體無發無到。二須
T1913_.46.0450b16: 知乘體通因通果。三須知圓乘具於十法。四
T1913_.46.0450b17: 須知大車唯喩十法。五須知諸法皆具十乘。
T1913_.46.0450b18: 六須知諸教門門具十。七須知開顯唯妙十
T1913_.46.0450b19: 法。八須知簡體與具度別。九須知觀心立十
T1913_.46.0450b20: 法義。十須知白牛異黒牛故。所言別者。於一
T1913_.46.0450b21: 一法各具四意。縱有一兩似前附文。爲欲辨
T1913_.46.0450b22: 異他所立故。妙境四者。一於無情境立佛乘
T1913_.46.0450b23: 故。若無佛乘佛法身體爲遍不遍。亦不應云。
T1913_.46.0450b24: 佛法身體同於無情及以不同。是故應云。法
T1913_.46.0450b25: 名不覺佛名爲覺。佛即是法。法即是衆。豈可
T1913_.46.0450b26: 條然。二衆生性徳具三因故。若無三因則縁
T1913_.46.0450b27: 了始有無常。如何無常而立常果。大經破外
T1913_.46.0450b28: 用別教意。非此所論。三依正二報在一念故。
T1913_.46.0450b29: 他人咸知一切唯識。不知身土居乎一心故
T1913_.46.0450c01: 知心體即常寂光。寂光諸土無二無別。遮那
T1913_.46.0450c02: 之身與土相稱。法與報應一體無差。四佛本
T1913_.46.0450c03: 不斷性惡法故。性惡若斷。普現色身從何而
T1913_.46.0450c04: 立。但使分得常住法身。不動而動遍應身土。
T1913_.46.0450c05: 具如觀音玄文及第五記。＊發心四者。一發心
T1913_.46.0450c06: 先思所託之境。如十種發心各四解不同。乃
T1913_.46.0450c07: 至當分跨節不同。二念念具足四弘誓故。以
T1913_.46.0450c08: 總冠別。一一行願從茲而立。故知無作四諦
T1913_.46.0450c09: 只一念心。爲依此境遍於多念。三於一念心
T1913_.46.0450c10: 以辨能所。以此能所悲己悲他。他一念心
T1913_.46.0450c11: 生佛理等。是故菩薩依斯起誓。四圓發仍須
T1913_.46.0450c12: 遍立遍破。離能著已方契所依。＊安心四者。
T1913_.46.0450c13: 一圓頓止觀據行。仍開六十四番。不立多番
T1913_.46.0450c14: 逗會不足。二一念止觀須了能所。定慧諦境
T1913_.46.0450c15: 諸行宛然。所以離總出別別皆有總。雖異而
T1913_.46.0450c16: 同雖同而異。三寂照相即初心可修。他以用
T1913_.46.0450c17: 權在於極果。初後不二其教徒施。四凡師
T1913_.46.0450c18: 爲他仍須問彼。同設一位未見益方。縱轉弄
T1913_.46.0450c19: 好異尚新而已。隨順己見何關適他。受者非
T1913_.46.0450c20: 機語見増長。所以同宗枝派乖各。理觀既
T1913_.46.0450c21: 薄矛盾遂滋。今家辨師先分凡聖。六根淨位
T1913_.46.0450c22: 尚曰凡流。五品。弟子理非眞應。問他設教依
T1913_.46.0450c23: 病立方。四悉便宜二行互益。何須固執終朝
T1913_.46.0450c24: 守株。＊破遍四者。一初無生心横竪雖遍。復
T1913_.46.0450c25: 須後位六即竪窮。若横若竪無不即理。横門
T1913_.46.0450c26: 一一無不具竪及非横竪。二須知他門他門
T1913_.46.0450c27: 理等。三度入他門諸法無差。若用一門諸門
T1913_.46.0450c28: 融入。況涅槃釋義。佛藏示相棱伽釋成。地
T1913_.46.0450c29: 持對教。咸隨法相度入諸門。又以一念心該
T1913_.46.0451a01: 冠兩門。高廣大車不動而運。四入住應遍方
T1913_.46.0451a02: 名假遍。及以眞遍。爾前雖觀圓融三諦。但是
T1913_.46.0451a03: 自行觀行相似。約位仍在若俗若眞。是故雖
T1913_.46.0451a04: 圓未名破遍。住後尚須節節離愛。方能令
T1913_.46.0451a05: 淨餘位無明＊通塞。四者一三止三觀在一心
T1913_.46.0451a06: 中。仍了開權諸法無外。節節檢校。能著之心
T1913_.46.0451a07: 無檢無著。方乃名通。二一心止觀仍須善達
T1913_.46.0451a08: 通中之塞。塞中苦集無明蔽等無非法界。成
T1913_.46.0451a09: ＊於無作諦縁度也。三初心寶渚六即甄分。故
T1913_.46.0451a10: 得毫善皆成佛因。四須了能破轉爲所破。謂
T1913_.46.0451a11: 賊爲將此喩可知。若不爾者。不見説觀然
T1913_.46.0451a12: 成。或過乃成菩薩旃陀羅也。＊道品四者。一
T1913_.46.0451a13: 爲示聞觀大小倶須講者。唯約小位辨之。尚
T1913_.46.0451a14: 失小乘相生相攝。況復餘耶。大乘觀者大小
T1913_.46.0451a15: 倶棄。將何以爲所行之軌。二須用諸品展轉
T1913_.46.0451a16: 調停。諸家縱修唯云念處。後品何妨而不用
T1913_.46.0451a17: 之。三圓道品後明三空門。他既不明能通何
T1913_.46.0451a18: 在。如世行道至無門可入。四與一切行名。異
T1913_.46.0451a19: 體同。具如攝法文中廣明。＊正助四者。一圓
T1913_.46.0451a20: 頓仍須助開三脱。近代修者得語爲證。是故
T1913_.46.0451a21: 不論助治開門。二別教教道仍名爲事。乃至
T1913_.46.0451a22: 用圓猶名理助。助成理發案位勝進三。雖用
T1913_.46.0451a23: 三教而爲助治。仍須委用對轉兼具。他無一
T1913_.46.0451a24: 番。況復諸句。四六度乃至一十二條成道轉
T1913_.46.0451a25: 法輪入涅槃等。倶須四教事理合行。＊次位
T1913_.46.0451a26: 四者。一始終不二仍須六即。弘教修觀咸須
T1913_.46.0451a27: 委知。方免初住稱爲妙覺。二他又不立五品
T1913_.46.0451a28: 六根。法華之文便爲無用。三約陰界入而辨
T1913_.46.0451a29: 次位。四六時五悔爲入位方便。他不明之。將
T1913_.46.0451b01: 何以爲圓行之始。＊安忍四者。一雖行六度事
T1913_.46.0451b02: 理相即。即位未深因生違順。他不辨此。牽
T1913_.46.0451b03: 破觀心不入六根。良由於此。二事理雖即。須
T1913_.46.0451b04: 知此位煩惱全在。豈以麁心暫時小息。便
T1913_.46.0451b05: 計此相而爲果頭。若歎爲果頭慚不敢受。若
T1913_.46.0451b06: 降爲凡下仍復鄙之。二楹中間無所名也。是
T1913_.46.0451b07: 故當知。初品檢量他己無分。三内外違順
T1913_.46.0451b08: 信安忍故。須明識能忍所忍。四以三術自
T1913_.46.0451b09: 安令入後位。＊離愛四者。一三界愛斷仍受愛
T1913_.46.0451b10: 名。二此頂墮名不同退墮。三受此互用得法
T1913_.46.0451b11: 受名。四此位向後復須入位
T1913_.46.0451b12: 第五心境釋疑例者。略爲二十番。問第一卷
T1913_.46.0451b13: 弘誓中云。對法界起法界。如何法界有起有
T1913_.46.0451b14: 對。答如前分別其義已顯。若欲更論。各有所
T1913_.46.0451b15: 以。一者約理心佛無殊。雖對雖起奚嘗非
T1913_.46.0451b16: 理。二者夫。念起依理體達。若起若對不出法
T1913_.46.0451b17: 界。三者稱理。理既法界。起對稱理無非法界。
T1913_.46.0451b18: 今此文中義通。三種意在前二故云起對復
T1913_.46.0451b19: 云法界此三即是六即意也。初是理即。次是
T1913_.46.0451b20: 名字觀行相似三即。三是分眞究竟二即。問
T1913_.46.0451b21: 十界四運正起。其相易知。已起未起如何觀
T1913_.46.0451b22: 察。答起已未起雖即不專的在一境。然須
T1913_.46.0451b23: 形於正起之心。則知已起爲屬何界。望前爲
T1913_.46.0451b24: 已望後爲未。是故已未望於欲正。而得修觀。
T1913_.46.0451b25: 問＊起已望前心相可識。未起望後有後可
T1913_.46.0451b26: 望。則名欲起何名未起。答對於後境知心未
T1913_.46.0451b27: 起名爲未起。心相欲生即是欲起。是故二心
T1913_.46.0451b28: 心相全別。觀此一運即具十界百界千如。即
T1913_.46.0451b29: 空即中。故知雖觀十界四運。亡界亡運唯觀
T1913_.46.0451c01: 三千即空即中。無三名字能所淴合。是故
T1913_.46.0451c02: 不同頼縁之假。無自性空空假不二。名之爲
T1913_.46.0451c03: 中。故借喩云。諸色心現時。如金銀隱起金處
T1913_.46.0451c04: 異名。生與金無前後。亦如官路土私人掘
T1913_.46.0451c05: 爲像。智者知路土。凡愚謂像生。後時＊官欲
T1913_.46.0451c06: 行還將像填路。像本不生滅。路亦無新故。
T1913_.46.0451c07: 四問外無情色不與心倶。如何復能具足三
T1913_.46.0451c08: 徳。而云三徳遍一切處。答何但外色不與心
T1913_.46.0451c09: 倶。内身亦如。草木瓦礫若論具徳。不獨向
T1913_.46.0451c10: 心由心變。故謂内心外色心非内外故。色無
T1913_.46.0451c11: 内外而内而外。隨其心淨則佛土淨。隨佛土
T1913_.46.0451c12: 淨則智慧淨。色心淨故諸法淨。諸法淨故色
T1913_.46.0451c13: 心淨。何得獨云外色非心。是故破法遍中以
T1913_.46.0451c14: 識例色。第七卷末若心若色無非大車。五
T1913_.46.0451c15: 問今現見青黄赤白。如何即是眞如法界。答
T1913_.46.0451c16: 言青等執情所見。言法界者從理而説。何
T1913_.46.0451c17: 得將情以難於理。今所觀者違情觀理。不可
T1913_.46.0451c18: 更令違理順情。又青等是世諦。法界是眞諦。
T1913_.46.0451c19: 又青等見世諦少分。法界是三諦全分。又青
T1913_.46.0451c20: 等是肉天二眼所見少分。法界是佛眼所見
T1913_.46.0451c21: 全分。一眼具五眼青等具諸法。一諦三諦亦
T1913_.46.0451c22: 復如是。是故不得以青等難於法界。故棄
T1913_.46.0451c23: 蓋中云。色非味非離凡夫自味二乘自離。色
T1913_.46.0451c24: 體本來法界常住。六問發菩提心求於極果。
T1913_.46.0451c25: 果地自然能應一切。何須必假大悲居先。而
T1913_.46.0451c26: 云佛菩提心從大悲起。答若無大悲熏於法
T1913_.46.0451c27: 性。理藏性法無由得開。藏若不開尚無初
T1913_.46.0451c28: 住。何況極果。是故不以大悲熏心。後時則無
T1913_.46.0451c29: 能利之法。並若爾。十法成乘何不以大悲
T1913_.46.0452a01: 居初。而但以妙境爲首。答通塗次第理境居
T1913_.46.0452a02: 初。若發心中大悲爲首。七問安心初云。本來
T1913_.46.0452a03: 寂滅爲修爲性。答若云心性本寂本滅。寂
T1913_.46.0452a04: 即是止。滅即是觀。此約理性。若云。體妄即是
T1913_.46.0452a05: 法性。法性無起達妄本空。空亦無滅。此約修
T1913_.46.0452a06: 觀説。亦是修性合説故。八問總安心中止
T1913_.46.0452a07: 觀圓修下。別安中但是偏修。如何得云以總
T1913_.46.0452a08: 冠別。答所云偏者。非永別也。止是觀家之
T1913_.46.0452a09: 止觀。是止家之觀。體同用別暫適行宜。故知
T1913_.46.0452a10: 即總倶時。而異隨用故分順理故合。若其離
T1913_.46.0452a11: 成三諦次第之別。此則止觀不可倶時。具如
T1913_.46.0452a12: 諸教分別相状。若圓安者如總安初云。不動
T1913_.46.0452a13: 止只是不動智。不動智只是不動止。以此同
T1913_.46.0452a14: 體而冠於別故無二也。九問安心初云。但信
T1913_.46.0452a15: 法性不信其諸。爲唯法性無復其諸。若都無
T1913_.46.0452a16: 者現見諸法。復云。法性具一切法。答以衆生
T1913_.46.0452a17: 久劫但著諸法不信法性。破昔計故約對治
T1913_.46.0452a18: 説。令於諸法純見法性。若見法性。即見法
T1913_.46.0452a19: 性。純是諸法。是諸法性本無名字。約破立説
T1913_.46.0452a20: 名性名法。十問諸文皆云色心不二。若欲
T1913_.46.0452a21: 觀察如何立觀。答心色一體無前無後。皆是
T1913_.46.0452a22: 法界。修觀次第必先内心。内心若淨。以此淨
T1913_.46.0452a23: 心歴一切法。任運＊淴合。又亦先了萬法唯
T1913_.46.0452a24: 心。方可觀心。能了諸法則見諸法唯心唯色。
T1913_.46.0452a25: 當知一切由心分別諸法。何曾自謂同異。故
T1913_.46.0452a26: 占察經云。觀有二種。一者唯識。二者實相。實
T1913_.46.0452a27: 相觀理唯識歴事。事理不二觀道稍開。能了
T1913_.46.0452a28: 此者可與論道。十一問安心中云。體其實不
T1913_.46.0452a29: 起滅。妄謂起滅。爲當只除妄。謂猶存起滅
T1913_.46.0452b01: 爲體。妄謂令無起滅。答此亦無別須善其意。
T1913_.46.0452b02: 若單論理非起非性。若約果徳則性不妨起。
T1913_.46.0452b03: 若約衆生唯起迷性。若聖鑒凡即起只是性。
T1913_.46.0452b04: 今從反迷歸悟以説。令離起歸性見非起性。
T1913_.46.0452b05: 仍恐迷者離起。求性。故令體起其實不起。起
T1913_.46.0452b06: 既不起。滅亦無滅。十二問。既云。一心止觀。
T1913_.46.0452b07: 何得更立六十四番。答六十四番者。約根約
T1913_.46.0452b08: 行迴轉相資。總遍而論有六十四行者。何
T1913_.46.0452b09: 必盡具諸數。又論其體性。只是約於法性寂
T1913_.46.0452b10: 照。自在堪用故爾許爾。十三問。即此文
T1913_.46.0452b11: 中。或云。諸法即是法性。或云四運四性推檢。
T1913_.46.0452b12: 何者爲要。答夫觀心法有事有理。從理唯
T1913_.46.0452b13: 達法性更不餘＊塗。從事則專照起心四性
T1913_.46.0452b14: 叵得。亦名本末。本未相映事理不二。十四
T1913_.46.0452b15: 問。法華玄文境能照智。雖引誠證理亦難明。
T1913_.46.0452b16: 答順方便教理不可會。若從極説於理易融。
T1913_.46.0452b17: 以心爲境心亦能照能所倶心。心體倶遍心
T1913_.46.0452b18: 心相照於理甚明。故不可思議境初云。不
T1913_.46.0452b19: ＊可思議境即是觀。以是得爲四句分別。境
T1913_.46.0452b20: 照於境。境照於智。智照於境。智照於智。照者
T1913_.46.0452b21: 方照非説可窮照者應説非照可了。説者方
T1913_.46.0452b22: 説非照可窮。説者應照非説可了。是故不同。
T1913_.46.0452b23: 世謂頑境以爲所照。又亦不同偏小妄心以
T1913_.46.0452b24: 爲所照。又亦不同假立眞如以爲所照。所照
T1913_.46.0452b25: 既爾能照亦然。不可率爾。十五問。破法遍中
T1913_.46.0452b26: 云。須先用無生爲首者。門後料簡。云何復
T1913_.46.0452b27: 云。無生是智無滅是斷。智則是觀。斷則是止。
T1913_.46.0452b28: 應無生門唯觀無止。答破遍門意從事偏説。
T1913_.46.0452b29: 故文中云。有定之慧而盡淨之。具如記中
T1913_.46.0452c01: 廣分別説。十六問。禪境初十二因縁觀不思
T1913_.46.0452c02: 議境。初云。不同世人取著一念能具三千。爲
T1913_.46.0452c03: 唯此中諸境皆。然答一切皆爾十七問。若爾
T1913_.46.0452c04: 應當取著心中不具三千。答此準用觀觀境
T1913_.46.0452c05: 而説。取著之心本是諸法。照此著心縁生虚
T1913_.46.0452c06: 假。假中三千自體性空。即是心性不可思議
T1913_.46.0452c07: 圓妙三諦。譬如空華。華與空體無一無別。
T1913_.46.0452c08: 此空不當華之與空。對華説空。空無名字。以
T1913_.46.0452c09: 此細推諸法皆爾。十八問。十二因縁妙境文
T1913_.46.0452c10: 中束爲三道。以對三徳。苦身質閡那對法身。
T1913_.46.0452c11: 答此約理説。的相翻對以身對身故。作此説。
T1913_.46.0452c12: 實論三體更無前後。且論無始苦輪無際。與
T1913_.46.0452c13: 業煩惱。不並不別。況今文中約於一念十界
T1913_.46.0452c14: 百界。以論因縁。約此因縁以論三道。約此三
T1913_.46.0452c15: 道以論三徳。是故三道及以三徳。並無前後。
T1913_.46.0452c16: 性徳三因無時不具。豈更問質閡等耶。十九
T1913_.46.0452c17: 問。有人問云。此土眞詮禀承有緒。雖教科
T1913_.46.0452c18: 開廣而本味仍存。尋求宗源自可會本。何
T1913_.46.0452c19: 須復立一心三觀。四運推撿溷我清流。答 &MT04537;

T1913_.46.0452c20: 流本清撓之未濁。眞源體淨混也詎妨。設使
T1913_.46.0452c21: 印度一聖來儀。未若兜率二生垂降。故東陽
T1913_.46.0452c22: 大士位居等覺。尚以三觀四運而爲心要。故
T1913_.46.0452c23: 獨自詩云。獨自精其實離聲名。三觀一心融
T1913_.46.0452c24: 萬品。荊棘叢林何處生。獨自作問我心中何
T1913_.46.0452c25: 所著。推撿四運併無生。千端萬累何能縛。
T1913_.46.0452c26: 況復三觀本宗纓絡。補處大士金口親承。故
T1913_.46.0452c27: 知一家教門遠禀佛經。復與大士宛如符契。
T1913_.46.0452c28: 況所用義旨以法華爲宗骨。以智論爲指南。
T1913_.46.0452c29: 以大經爲扶疏。以大品爲觀法。引諸經以
T1913_.46.0453a01: 増信。引諸論以助成。觀心爲經。諸法爲緯。
T1913_.46.0453a02: 織成部帙。不與他同。問大師口決純爲治
T1913_.46.0453a03: 病。爲復更有餘心要耶。答諸皆治病。唯有
T1913_.46.0453a04: 一偈云。師嘗教誡言。實心繋實境實縁次
T1913_.46.0453a05: 第生。實實迭相注自然入實理釋曰。心若繋
T1913_.46.0453a06: 境。境必繋心。心境相繋名爲實縁。復由後心
T1913_.46.0453a07: 心心相續。心心相繋名迭相注。即是心注
T1913_.46.0453a08: 於境境注於境。境注於心。心心境境念念
T1913_.46.0453a09: 相注如是次第刹那無間。自然從於觀行相
T1913_.46.0453a10: 似以入分證。故云入實◎
T1913_.46.0453a11: 止觀義例卷上
T1913_.46.0453a12:
T1913_.46.0453a13:
T1913_.46.0453a14:
T1913_.46.0453a15: 止觀義例卷下
T1913_.46.0453a16: 　天台沙門湛然述　
T1913_.46.0453a17: ◎第六行解相資例者。如分別中總以十義
T1913_.46.0453a18: 分別十章。於中且約自行化他。則前八自行。
T1913_.46.0453a19: 於中去果論因則果報爲果非今正意。前七
T1913_.46.0453a20: 爲因正明修相。於七因中。前五生解後二爲
T1913_.46.0453a21: 行。分別文中雖以起教取譬。於自起教化他
T1913_.46.0453a22: 義當於解。越次取文兼化他故。故自行解唯
T1913_.46.0453a23: 前五章是也。大意雖有行及果報等文。但
T1913_.46.0453a24: 是示行及果報等。令知始末。非謂即是修行
T1913_.46.0453a25: 相也。何者。修行倶須二十五法以爲方便。
T1913_.46.0453a26: 十乘十境以爲正修。所以者何。若無十境乘
T1913_.46.0453a27: 則無體。若無十法名壞驢車。故知必須五章
T1913_.46.0453a28: 以生妙解。於生解中大意則略解始終。自他
T1913_.46.0453a29: 因果則文略而意寛。次四專在名體則文理
T1913_.46.0453b01: 倶廣。故以廣解導於行。始使二十五法隨教
T1913_.46.0453b02: 甄分。會開廢麁。方可得名妙行之首也。是故
T1913_.46.0453b03: 五章一不可廢。若用此解而修十法。則但釋
T1913_.46.0453b04: 十法名宗次第。於理自足。而今文中相猶廣
T1913_.46.0453b05: 者。爲鈍根者仍恐不曉觀法次第。故引前解
T1913_.46.0453b06: 入觀委論。又恐繁文故。於陰入具釋十法九
T1913_.46.0453b07: 境比知。是故諸文不無旁正。且如十境。只一
T1913_.46.0453b08: 念心行之地也。一一顯示境相不同行之種
T1913_.46.0453b09: 也。一一起於十乘觀法行之雨也。一一轉成
T1913_.46.0453b10: 不思議境行之牙也。一一發心行之幹也。一
T1913_.46.0453b11: 一安心行之葉也。一一破遍乃至正助行之
T1913_.46.0453b12: 華也。一一次位以至離愛行之果也。若無六
T1913_.46.0453b13: 事道樹不端。次第雖爾。若從人説上根即
T1913_.46.0453b14: 於境種而生於果。故文云。直聞是言病即。除
T1913_.46.0453b15: 愈爲中下根更須後法。是故文云。至長者所
T1913_.46.0453b16: 爲合衆藥。又於十乘一一復須了其文旨。一
T1913_.46.0453b17: 一皆依不思議寂照止觀。文之髓也。一一
T1913_.46.0453b18: 乘相生起次第。文之骨也。一一引事助成行
T1913_.46.0453b19: 相。文之肉也。廣破古舊問答釋疑。文之膚也
T1913_.46.0453b20: 又釋名等四文兼於膚義。兼於肉意即骨也。
T1913_.46.0453b21: 意下所詣即是髓也。若無四事法身不成。是
T1913_.46.0453b22: 故讀者行者須知緩急。無得謬指偏言僻意
T1913_.46.0453b23: 令行不周。修行之來豈過集解而起方便。行
T1913_.46.0453b24: 因得果果滿教他。他機我應感應斯息。自他
T1913_.46.0453b25: 同歸滅理眞性。今之一部意唯若是。故此十
T1913_.46.0453b26: 章攝無不盡
T1913_.46.0453b27: 第七喩疑顯正例者。此所學宗同禀一師。文
T1913_.46.0453b28: 理相承終無異解。忽遇僻者因問異答。事不
T1913_.46.0453b29: 獲已而徴喩之。問頓教有幾種。答有漸頓及
T1913_.46.0453c01: 頓頓。喩曰夫講貫之法先觀本文。本文立名
T1913_.46.0453c02: 不可取異。求異會釋仍須體同。頓頓之名經
T1913_.46.0453c03: 論不出。一家著述諸部所無。若名體。倶無。修
T1913_.46.0453c04: 行何託。若以頓頓是圓。如圓圓等此義可爾。
T1913_.46.0453c05: 既分二頓漸頓爲圓。更加頓頓爲何所擬問
T1913_.46.0453c06: 此二位者斷惑何殊。答二位不同。若漸頓者
T1913_.46.0453c07: 初住已前四住先除。若頓頓者初住已前圓。
T1913_.46.0453c08: 伏五住登。住已去圓破五住。喩曰。初住已前
T1913_.46.0453c09: 四住先除。引證屬圓處處皆爾。故圓教四念
T1913_.46.0453c10: 處云如。冶鐵作器本爲成器。非爲除垢。麁垢
T1913_.46.0453c11: 先除非關漸次頓頓。既云登住圓破即顯。住
T1913_.46.0453c12: 前五住全在。當知此義非別非圓。圓則初住
T1913_.46.0453c13: 唯破無明。不應入住。五住倶斷別須住前。
T1913_.46.0453c14: 五住全在。住破四住行破塵沙。登地方破一
T1913_.46.0453c15: 品無明。故知非別離二別立無教可憑。問
T1913_.46.0453c16: 二頓修成其相何別。答漸頓觀者空觀先成。
T1913_.46.0453c17: 頓頓觀者三觀倶證。喩曰。此甚違背一家教
T1913_.46.0453c18: 文。既云漸圓。是四教中圓。應依六即判此圓
T1913_.46.0453c19: 位。則不應云空觀先成。何者。五品即是觀行
T1913_.46.0453c20: 三觀。六根即是相似三觀。初住已去分證
T1913_.46.0453c21: 三觀。如何乃云空觀先成。又復不識見思先
T1913_.46.0453c22: 落似位之意。若先成者何名似即頓頓。既云
T1913_.46.0453c23: 三觀倶證。爲是何位。若在初住與漸頓何別。
T1913_.46.0453c24: 若在住前都無此理若云住前但伏初住倶
T1913_.46.0453c25: 斷。諸教無文方成邪説。問據何得知有二種
T1913_.46.0453c26: 頓。答準玄文。八教謂漸頓祕密不定漸又四
T1913_.46.0453c27: 謂藏通別圓。此四兼前名爲八教。漸中既有
T1913_.46.0453c28: 最後一圓。漸外又復更立一頓。故知前圓但
T1913_.46.0453c29: 是漸圓。別立一頓即是頓頓。頻將此義以難

Footnote:

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