SAT DB

T1937_.46.0865a01: 篾聞餒者。是故二儀訢合百嘉茂暢。龜龍在
T1937_.46.0865a02: 宮沼。胎卵不殪殈。雖火化 &MT05727;

變。而血祀有經。
T1937_.46.0865a03: 故曰。獺祭魚。然後虞人入澤梁。又曰。釣而不
T1937_.46.0865a04: 網。田則不漁。皆所以昭上之徳而塞下之違
T1937_.46.0865a05: 也。自古致治之君。皆以好生爲本。毎嚴戒
T1937_.46.0865a06: 令務抑末游。其如利人之所誘。蕩而忘返。害
T1937_.46.0865a07: 既爲甚。法不勝姦。繼以天災。遂廢嗇事。家乏
T1937_.46.0865a08: 兼晨之爨。野無遺秉之利。乃至旱乾水溢。山
T1937_.46.0865a09: 童澤涸。昆蟲爲 &T008862;

。道殪相望。強暴之徒雚蒲
T1937_.46.0865a10: 是聚。椎牛屠狗。鬻鹽盜醞。豈唯棄失本業。率
T1937_.46.0865a11: 多抵冐刑戮。得非歛飫腥味。天殘物性。犯道
T1937_.46.0865a12: 家之明忌。事必好還。背春秋之美談。政之所
T1937_.46.0865a13: 敗者乎。不有慈悲之士。孰臻覺寤之本。且曰。
T1937_.46.0865a14: 凡有血氣。同一觸體。盡諸沙界。共一眞性。庸
T1937_.46.0865a15: 詎恣口腹之慾。結輪迴之業。其理不昧。縁心
T1937_.46.0865a16: 可觀。則金光明經論之詳矣。況復呉越之區
T1937_.46.0865a17: 膏痩兼倍。漠漠粳稻油油麻苧。陸則有苞筍
T1937_.46.0865a18: 薑彙。水則有海苔菰苜。固足以旅踐。嘉珍豐
T1937_.46.0865a19: 溢兼豆。亦何必剖豢豹之胎。嚼魚子之鬧。滋
T1937_.46.0865a20: 味煎其府藏。香芳腐其骨髓。食氣既勝。腊
T1937_.46.0865a21: 毒増厚。而殃病短折者。亦未必不由茲也。夫
T1937_.46.0865a22: 先聖立法本以馭衆。大小貴賤不相踰越。惟
T1937_.46.0865a23: 辟玉食順時以視膳。惟郊特牲因禮以貴臭。
T1937_.46.0865a24: 豈料後世有冐於寵利。罔知紀極。管氏設鏤
T1937_.46.0865a25: 簋。秊氏旅泰山。乃至養食客之三千。探牛心
T1937_.46.0865a26: 之一割。騁嗜奔慾。窮奢極侈。豪傑胥傚。風俗
T1937_.46.0865a27: 益訛。固雖罄川陸之毛。殫漁獵之力。驅以就
T1937_.46.0865a28: 役莫充其求。是知其源至深。其來有漸。機權
T1937_.46.0865a29: 不足以爲禦。鈇鉞不足以用威。故曰。善人爲
T1937_.46.0865b01: 邦百年。然後可以勝殘去殺。洪惟我朝在宥
T1937_.46.0865b02: 而治。以聖繼聖。垂六十年。率上仁而綏群品。
T1937_.46.0865b03: 用柔道而懷獷俗。尊老氏之三寶。爲大雄之
T1937_.46.0865b04: 外護。大師所以顧逢盛旦。集此妙果。介其祕
T1937_.46.0865b05: 祉。仰佑慈宸。表洪施之無疆。實含靈之允頼。
T1937_.46.0865b06: 謂是於益。宜有鋪昭。予病夫也。曩在禁林。尋
T1937_.46.0865b07: 墮職業。旋承官乏。待罪中司。自時辱書。猥託
T1937_.46.0865b08: 叙事。而不知。中乾已甚。軋思無堪。避讓有
T1937_.46.0865b09: 初。阻修罔愬。今遂偃藩之適。方存喉息之微。

T1937_.46.0865b10:

而又廣印大師

智環

疊寓訊函。督茲銘述。強攀

T1937_.46.0865b11: 逸駕。僅成累句。繹顏公之妙作。嗤鄙自彰。諷
T1937_.46.0865b12: 周沼之靈篇。揄揚曷既辭不迨意。取媿群英。
T1937_.46.0865b13: 其銘曰
T1937_.46.0865b14:     天地之大仁聖是則巍巍居尊
T1937_.46.0865b15:     生生爲徳順考古道祇受民時
T1937_.46.0865b16:     兆人允殖萬物由儀易有中孚
T1937_.46.0865b17:     書稱咸若恩信所加飛潜自樂
T1937_.46.0865b18:     末俗浸巧暴殄滋多麟鳳去棷
T1937_.46.0865b19:     鯨鯢駭波惟天聰明聿求元聖
T1937_.46.0865b20:     邦家大同幅員底靖皇哉有宋
T1937_.46.0865b21:     疊雉重明澤均敦葦惠及跂行
T1937_.46.0865b22:     乃眷南服鮮食爲盛繕治舊防
T1937_.46.0865b23:     昭蘇物命爰有開士化茲一方
T1937_.46.0865b24:     就其寶刹疎厥金塘壁立大堤
T1937_.46.0865b25:     練澄百丈灩灩風光昭昭景象
T1937_.46.0865b26:     日募檀施歳擧懺儀魚鳥聱取
T1937_.46.0865b27:     刷蕩瀾漪憯怛忠利國教胥洎
T1937_.46.0865b28:      &MT05419;

惕隱惻人端斯至自古及今
T1937_.46.0865b29: 惟善可欽慚非吉頌聊代虞箴

T1937_.46.0865c01:

天聖三年歳次乙丑七月十五日霅溪僧

仁岳

T1937_.46.0865c02: 書
T1937_.46.0865c03: 朝奉大夫尚書刑部郎中充集賢修撰知明
T1937_.46.0865c04: 州軍州兼市舶管内勸農事柱國賜紫金魚
T1937_.46.0865c05: 袋曾會立
T1937_.46.0865c06: 四明尊者教行録卷第一
T1937_.46.0865c07:
T1937_.46.0865c08:
T1937_.46.0865c09:
T1937_.46.0865c10: 四明尊者教行録卷第二
T1937_.46.0865c11: 　四明石芝沙門宗曉編　
T1937_.46.0865c12: 觀經融心解
T1937_.46.0865c13: 修懺要旨
T1937_.46.0865c14: 釋輔行傳弘決題下注文
T1937_.46.0865c15: 止觀義例境智互照
T1937_.46.0865c16: 天台教與起信論融會章
T1937_.46.0865c17: 釋請觀音疏中消伏三用
T1937_.46.0865c18: 對闡義鈔辨三用一十九問

T1937_.46.0865c19:

觀經融心解

并序

T1937_.46.0865c20: 一旦學者稽首而言曰。十六觀法解脱之要
T1937_.46.0865c21: 津也。聞之有歳。究之粗勤。觀道未明。造修安
T1937_.46.0865c22: 寄。敢請開決。庶爲準繩。予曰。疏釋顯然。夫
T1937_.46.0865c23: 何惑矣。儻有所壅。試爲通之。方隨問而伸。徴
T1937_.46.0865c24: 文以證。往復既數。旨趣稍彰。恐來者未聞。故
T1937_.46.0865c25: 録之以示。庶因此解。融諸滯心者也。時皇宋
T1937_.46.0865c26: 大中祥符七年歳在甲寅重陽日自叙
T1937_.46.0865c27: 學者問曰。觀無量壽佛經十六觀法。於今家
T1937_.46.0865c28: 託事等三種觀門。爲屬何耶
T1937_.46.0865c29: 答曰。既非借於事義立觀立境。不名託事。又
T1937_.46.0866a01: 非撮乎法相入心成觀。何關附法。韋提特請
T1937_.46.0866a02: 正受之門。善逝直談修證之法。雖託彼依彼。
T1937_.46.0866a03: 正皆了唯色唯心。以法界身入心想。故約行
T1937_.46.0866a04: 明矣
T1937_.46.0866a05: 又問曰。雖是約行。而初觀落日。中想佛身。後
T1937_.46.0866a06: 論三輩。爲只想依正事境而成觀行。爲即照
T1937_.46.0866a07: 三諦理耶。人共疑之。願爲明判
T1937_.46.0866a08: 答曰。佛意雖顯。經語難知。須假四依示其修
T1937_.46.0866a09: 法。何者。一經旨趣搜在首題。故疏云。觀雖十
T1937_.46.0866a10: 六。言佛便周。既以一心三觀釋觀。一體三身
T1937_.46.0866a11: 解佛。諸法實相爲經正體。修心妙觀顯四淨
T1937_.46.0866a12: 土爲宗。能除五逆即生九品爲用。方等大乘
T1937_.46.0866a13: 圓頓爲教相。五重既爾。豈可以唯想事境消
T1937_.46.0866a14: 經文耶。荊溪云。首題既爾。題下別釋理非容
T1937_.46.0866a15: 易。又不二門云。覽別爲總。符文可知。是則題
T1937_.46.0866a16: 與經文總別相顯。不可輒異。故知十六皆圓
T1937_.46.0866a17: 三觀也
T1937_.46.0866a18: 又問曰。韋提希被惡子幽禁。遂哀請世尊示
T1937_.46.0866a19: 無憂惱處。至光照諸土攝在金臺。而云不樂
T1937_.46.0866a20: 餘方志求極樂。況疏文總叙樂邦苦域金寶
T1937_.46.0866a21: 泥沙。據此等文。唯在同居明矣。何故專據三
T1937_.46.0866a22: 觀四土之説耶
T1937_.46.0866a23: 答曰。教之欲興。何莫由於近事而漸耶。韋提
T1937_.46.0866a24: 雖欲捨茲穢土求生淨邦。而佛示觀法。捨穢
T1937_.46.0866a25: 必盡。顯淨無遺。如月蓋爲免舍離果報之病
T1937_.46.0866a26: 故。請觀音及乎宣呪。乃能消伏三毒之根。具
T1937_.46.0866a27: 足五眼之果。諸教興由其例多爾。故修一心
T1937_.46.0866a28: 三觀求生淨土者。即以三惑爲穢土之因。以
T1937_.46.0866a29: 三諦爲淨土之果。故別惑盡。則寂光淨究竟
T1937_.46.0866b01: 三諦也。此惑未盡。則實報淨分證三諦也。通
T1937_.46.0866b02: 惑盡。則方便淨相似三諦也。此惑存。則同居
T1937_.46.0866b03: 淨觀行三諦也。非此諦觀。安令四土皆淨。尚
T1937_.46.0866b04: 非實報之穢。豈止同居之淨。荊溪云。見思未
T1937_.46.0866b05: 破故。安樂行是同居淨土行之氣分也。故疏
T1937_.46.0866b06: 云。此經以修心妙觀爲宗。實相爲體。若不爾
T1937_.46.0866b07: 者。宗非顯體之宗。體非宗家之體。此如儒家
T1937_.46.0866b08: 訓子衣食之方。即令讀書干祿則富貴倶至。
T1937_.46.0866b09: 豈令耕稼商賈耶。得此譬意。今經可解
T1937_.46.0866b10: 又問曰。若能圓修三觀深趣妙理。何不只在
T1937_.46.0866b11: 娑婆直出生死。豈須捨此求彼。又自修三觀。
T1937_.46.0866b12: 何名淨土之行
T1937_.46.0866b13: 答曰。此經雖觀深理。以縁極樂依正爲境。修
T1937_.46.0866b14: 乎三觀。則異於直觀三道等觀。是故得名淨
T1937_.46.0866b15: 土之行。若不爾者。四種三昧如何分別。又爲
T1937_.46.0866b16: 此土濁重。十信方出苦輪。彼土境勝九品悉
T1937_.46.0866b17: 皆不退。故令託彼勝境修觀。縱理未顯。見愛
T1937_.46.0866b18: 倶存。捨報必生無退轉處。如此。爭不捨此求
T1937_.46.0866b19: 彼。故起信論云。初學大乘。其心怯弱。以住娑
T1937_.46.0866b20: 婆不常値佛。懼謂信心有退失者。當知如來
T1937_.46.0866b21: 有勝方便。專念西方極樂世界阿彌陀佛。求
T1937_.46.0866b22: 生彼土。若觀彼佛眞如法身。畢定得生。住正
T1937_.46.0866b23: 定故。既懼此土闕縁信退。求生彼土。而令觀
T1937_.46.0866b24: 於彼佛眞如法身。自非一心三觀。將何觀之。
T1937_.46.0866b25: 今家以三觀釋經。與馬鳴之意更無少異。故
T1937_.46.0866b26: 十疑論明往生正行。令想彌陀法身報身光
T1937_.46.0866b27: 明相好及七寶莊嚴妙樂等。而云。備如十六
T1937_.46.0866b28: 觀經。常行念佛三昧　故知往生之行正在三
T1937_.46.0866b29: 觀想彼三身。今縁彼佛修三觀者。淨土之行
T1937_.46.0866c01: 深觀妙理。捨此求彼。初心不退。其義皆成
T1937_.46.0866c02: 也
T1937_.46.0866c03: 又問曰。十六觀中既無推理之語。疏文隨釋
T1937_.46.0866c04: 不示三觀之言。是則三觀釋名。四土顯體。乃
T1937_.46.0866c05: 是開乎圓解。而已至于歴境修觀。且只想於
T1937_.46.0866c06: 事境。託乎繋念。生彼樂邦。既獲阿鞞。何
T1937_.46.0866c07: 患不至寂光實報。一家製立豈出乎解行二
T1937_.46.0866c08: 門
T1937_.46.0866c09: 答曰。理解釋題。事行消觀。未之可也。何則題
T1937_.46.0866c10: 標觀佛。經説兼餘。主伴正依具有十六。恐謂
T1937_.46.0866c11: 異轍。故先示云。擧正報以收依果。言化主則
T1937_.46.0866c12: 包徒衆。經既從要而明。疏乃就總而説。講者
T1937_.46.0866c13: 必須以總貫別。修者仍須以理融事方得名
T1937_.46.0866c14: 實相。稱宗體無違。儻解行有差。總別相反。則
T1937_.46.0866c15: 題非此經之名。觀非此名所召。世之述作若
T1937_.46.0866c16: 也背題。則不應式。況聖教乎。若謂無文。則成
T1937_.46.0866c17: 誣罔也。故經云。諸佛法界身入衆生心想中。
T1937_.46.0866c18: 是故心想佛時。是心即是三十二相。是心作
T1937_.46.0866c19: 佛。是心是佛。疏作感應道交釋解入相應釋。
T1937_.46.0866c20: 若無初釋。則觀非觀佛。若無次釋。則生佛體
T1937_.46.0866c21: 殊。二釋相成。是今觀法疏云。佛法界體無所
T1937_.46.0866c22: 不遍。念佛三昧解入相應。故云入心想中。自
T1937_.46.0866c23: 非一心三止三昧。安與法界而論應入。是心
T1937_.46.0866c24: 作佛者。明即心變。全性成修。是心是佛者。心
T1937_.46.0866c25: 外無佛。佛外無心。此令行者隨觀一境皆知
T1937_.46.0866c26: 心變。全體是心。既全是心。心豈見心。如指不
T1937_.46.0866c27: 自觸。刀不自傷。故般舟云。我所念者即見心。
T1937_.46.0866c28: 作佛心自見心。乃至云。心者不知心。心者不
T1937_.46.0866c29: 見心。心有想則癡。無想則泥洹。止觀約此而
T1937_.46.0867a01: 立中觀。中觀若立。任運即三也。般舟此文與
T1937_.46.0867a02: 今經廣略少殊。其旨不別。如來本恐著相觀
T1937_.46.0867a03: 佛不成妙宗。故於眞像之前示乎觀體。令依
T1937_.46.0867a04: 此法而觀佛身。儻不依此法。豈獨不成妙觀。
T1937_.46.0867a05: 抑亦不發勝相。智者得經妙旨。乃於首題預
T1937_.46.0867a06: 明觀體。令將此觀入十六門。則相相圓融。心
T1937_.46.0867a07: 心寂滅。故第九佛想疏。目爲眞法身觀。眞縱
T1937_.46.0867a08: 對像。法如何消。與法華微妙淨法身具相三
T1937_.46.0867a09: 十二。云何異耶。須知小乘法身。義同生身。大
T1937_.46.0867a10: 乘生身。義同法身。故釋迦牟尼名毘盧遮那。
T1937_.46.0867a11: 八萬相海寧非法身。況非目撃。但是觀成。經
T1937_.46.0867a12: 文自云。佛法界身入心想中。又云。是心是佛。
T1937_.46.0867a13: 豈可局在應身之身有想之想耶。故韋提聞
T1937_.46.0867a14: 已頓入分眞。侍女聽之便階相似。非圓觀境。
T1937_.46.0867a15: 安得當機證入如此。以結益驗觀法可知
T1937_.46.0867a16: 又問曰。上據是心是佛。此乃約佛。論中云何
T1937_.46.0867a17: 諸門界論三觀。願聞委説以息群疑
T1937_.46.0867a18: 答曰。若於初心即修中觀。必能雙照任運成
T1937_.46.0867a19: 三。一觀既然。諸門皆爾。蓋圓人本信諸法圓
T1937_.46.0867a20: 融。今託勝縁想乎諸相。即知諸相四性不生。

T1937_.46.0867a21:

法體本空。心境叵得

一

。雖知叵得。不礙縁生。

T1937_.46.0867a22:

全性起修。念之即見

二

。起是性起。空是性空。

T1937_.46.0867a23:

性非二邊。能所亦絶。唯心唯色。待對斯忘

三

。

T1937_.46.0867a24: 故止觀判般舟之文心佛叵得爲空。夢事宛
T1937_.46.0867a25: 然爲假。心不見心爲中。説則三相歴然。修則
T1937_.46.0867a26: 一念備矣。經示諸相。而令諦觀。圓人修之。非
T1937_.46.0867a27: 此不諦。故知十六莫不皆三。而此三觀雖居
T1937_.46.0867a28: 一念。今觀依正各有功能。何者。心境叵得故
T1937_.46.0867a29: 染可觀淨。不礙縁生故想成相起。唯色唯心
T1937_.46.0867b01: 故當處顯現。人疑三觀妨想依正。今謂三觀
T1937_.46.0867b02: 能顯依正。三觀稍稍進依正轉轉明。於一心
T1937_.46.0867b03: 中互資互發。又復應知一心三觀修有多門。
T1937_.46.0867b04: 若直於三道顯理。此如一行。若託觀佛顯理。
T1937_.46.0867b05: 此如般舟等。若兼持呪顯理。如方等等。若兼
T1937_.46.0867b06: 誦經顯理。如法華等。若於數息顯理。如請觀
T1937_.46.0867b07: 音。若於善惡無記顯理。如歴事覺意。今之三
T1937_.46.0867b08: 觀非直於三道顯理。乃縁淨土依正而修。雖
T1937_.46.0867b09: 縁於事。非散善惡及以無記。故知雖同全理
T1937_.46.0867b10: 起事。須分違順。違理之事照令泯絶。順理之
T1937_.46.0867b11: 事觀令成就。今之依正是佛妙用與圓觀相
T1937_.46.0867b12: 應。此觀未成。則隨假想而進。故觀落日堅氷
T1937_.46.0867b13: 也。此觀若著。則以實法爲縁。故觀地樹佛身
T1937_.46.0867b14: 等也。故知用一心三觀。則依正易明。非一心
T1937_.46.0867b15: 三觀。依正難顯
T1937_.46.0867b16: 又問。法界入心是心是佛爲妙觀體。識者不
T1937_.46.0867b17: 疑。其如經文居像觀首。此下諸觀既有體式。
T1937_.46.0867b18: 可即具三。此前諸門佛既未示。以何爲憑各
T1937_.46.0867b19: 修三觀
T1937_.46.0867b20: 答曰。佛鑒常機示法。前却其意難測。得經深
T1937_.46.0867b21: 趣。莫若四依。既以三觀三身釋乎總目。而云
T1937_.46.0867b22: 十六言佛便周。豈可行人不遵此説。若其未
T1937_.46.0867b23: 解。當詢達人。愼勿抑經就情以愚難智。況一
T1937_.46.0867b24: 家制立其例蓋多。如般舟三觀之文普賢六
T1937_.46.0867b25: 根之懺。並是定中見聖始示其門。而智者教
T1937_.46.0867b26: 人。皆須預習方入道場。何不疑之。而獨責此。
T1937_.46.0867b27: 況一家正受味禪之外六妙已上。無不具於
T1937_.46.0867b28: 無漏之想。豈方等頓教念佛三昧純觀事耶。
T1937_.46.0867b29: 願勿謗經掇無間業
T1937_.46.0867c01: 又問曰。據義徴文分明。若是其如修者。何以
T1937_.46.0867c02: 措心。既歴正歴依。若大若小。境相委曲一一
T1937_.46.0867c03: 須觀。儻照眞如。必須絶念空有倶泯境觀雙
T1937_.46.0867c04: 消。且觀相則違眞。照理則乖事。既難並慮。必
T1937_.46.0867c05: 也無歸。願示用心永爲修法
T1937_.46.0867c06: 答曰。雖分事理。同在一念。既匪兩端。何須並
T1937_.46.0867c07: 慮。故知身土不離眞如。能於初心不二而照。
T1937_.46.0867c08: 唯圓頓教。前三不能。故華嚴云。娑竭龍王注
T1937_.46.0867c09: 車軸雨。唯海能受。非餘地堪。般舟三昧觀四
T1937_.46.0867c10: 八相。一一識知。復於此時而修三觀。荊溪師
T1937_.46.0867c11: 立身相爲境。空等爲觀。今問。爲待身相觀成
T1937_.46.0867c12: 方修三觀。爲復境觀倶時而修。若待觀成者。
T1937_.46.0867c13: 儻九十日相境未現。則三觀靡施。安成圓行。
T1937_.46.0867c14: 若入道場即修三觀。驗知觀相不礙照眞。況
T1937_.46.0867c15: 復一家立茲圓行。不獨三觀。須論十乘。身要
T1937_.46.0867c16: 行旋。口仍稱誦。三業倶運。九旬不休。三昧可
T1937_.46.0867c17: 成。諸佛同現故。不可以局情自礙。必須以融
T1937_.46.0867c18: 懷造修。然非我圓宗。他莫能會。只如三觀。體
T1937_.46.0867c19: 雖無二。義且相違。空則一相不存。假則諸法
T1937_.46.0867c20: 皆立。中則性離二邊。別人初心雖信中道。不
T1937_.46.0867c21: 能即觀。要須析體空觀成後必歴多劫遍學
T1937_.46.0867c22: 諸門。二觀均平方修中觀。圓人發軫即於一心
T1937_.46.0867c23: 頓觀三諦。故仁王般若云。有無本自二。譬如
T1937_.46.0867c24: 牛二角。照解見無二。二諦常不即。又云。於諦
T1937_.46.0867c25: 常自二。於解常自一。自非先了性具諸法融
T1937_.46.0867c26: 妙而觀。孰能始心超彼積行。今之依正體本
T1937_.46.0867c27: 難思。妙觀觀之。自然符契。那將染礙事想斷
T1937_.46.0867c28: 滅之眞爲疑難耶。應知禪那翻爲靜慮。即寂
T1937_.46.0867c29: 照之異名也。既寂中有照。圓人修之。豈照頑
T1937_.46.0868a01: 境而不照當處融妙耶。又此觀法既類般舟。
T1937_.46.0868a02: 須論三力。謂佛威力三昧力。行者本功徳力。
T1937_.46.0868a03: 不可以己之情想議乎難思聖法也
T1937_.46.0868a04: 又問曰。觀法若然。誰堪修證。如其不修。何由
T1937_.46.0868a05: 生彼。是則往生路絶。徒仰當機。於今何益
T1937_.46.0868a06: 答曰。人之根性皆由宿熏。成熟不時。對至能
T1937_.46.0868a07: 發。己尚難測。他安可評。須信能修不專。佛世
T1937_.46.0868a08: 仍知昧旨。豈獨今人。韋提請宣。本爲來世。佛
T1937_.46.0868a09: 知有益。故使流通爾。自放逸不修。勿罔能修
T1937_.46.0868a10: 之者。然今論妙觀。是經本宗。須就上根克論
T1937_.46.0868a11: 正行。故如上説也。若論此經力用。則何機不
T1937_.46.0868a12: 攝。何行不收。儻有一機未能圓照。且隨事相。
T1937_.46.0868a13: 歴境而觀。以此繋心。豈不生彼。故小乘行法
T1937_.46.0868a14: 五八律儀。孝養所親世間慈善。臨終迴向皆
T1937_.46.0868a15: 得往生。以至破戒毀經十惡五逆。臨終十念
T1937_.46.0868a16: 亦得往生。故知但於此經盡力修行一念隨
T1937_.46.0868a17: 喜。皆趣念佛之海。盡歸靈覺之源。如此攝物
T1937_.46.0868a18: 不遺除惡至極者。皆由經詮圓觀理極淵源
T1937_.46.0868a19: 故。使力用難思與拔無際。安以滯想局此深
T1937_.46.0868a20: 經。當遵智者之言以會如來之意。而今而後。
T1937_.46.0868a21: 念茲在茲。於一念心顯四淨土。於是學者積
T1937_.46.0868a22: 疑。既盡得之於心。惟願奉行。兼示來者焉

T1937_.46.0868a23:

修懺要旨

因入内殿頭兪源清奉宣到院。修法
華三昧三晝夜。欲知懺法旨趣故。

T1937_.46.0868a24:

述此以
示之

T1937_.46.0868a25: 夫諸大乘經所詮行法。約身儀判。不出四種。
T1937_.46.0868a26: 攝一切行。罄無不盡。一曰常坐。即一行三昧。
T1937_.46.0868a27: 二曰常行。即般舟三昧。並九十日爲一期。三
T1937_.46.0868a28: 曰半行半坐。即方等三昧。七日爲一期。又法
T1937_.46.0868a29: 華三昧。三七日爲一期。四曰非行非坐。即請
T1937_.46.0868b01: 觀音三昧。四十九日爲一期。又大悲三昧。三
T1937_.46.0868b02: 七日爲一期。但諸經中有不專行坐及相半
T1937_.46.0868b03: 者。一切行法並屬此三昧所攝。然限定日數
T1937_.46.0868b04: 者。蓋令行者剋時破障域。意修眞決。取功成
T1937_.46.0868b05: 理顯也。若欲長修。如法華安樂行。畢世行之。
T1937_.46.0868b06: 或宜時促。如觀無量壽經。一日至七日。或如
T1937_.46.0868b07: 普門品一時禮拜等。然但在用心。不必定日
T1937_.46.0868b08: 也。今所修法華三昧者。若能精至進功。豈不
T1937_.46.0868b09: 破障顯理。然須預識標心之處進行之門。所
T1937_.46.0868b10: 謂圓常正信也。云何生信。信一切法唯心本
T1937_.46.0868b11: 具。全心發生。生無別理。並由本具。具無別
T1937_.46.0868b12: 具。皆是縁生故。世間相常。縁起理一。事理不
T1937_.46.0868b13: 二。色心互融。故法法遍周。念念具足。十方三
T1937_.46.0868b14: 世不離刹那。諸佛衆生皆名法界。當處皆空。
T1937_.46.0868b15: 全體即假。二邊叵得。中道不存。三諦圓融。一
T1937_.46.0868b16: 心具足。不一不異。非縱非横。不可言言。寧容
T1937_.46.0868b17: 識識。斯是不思議境。入道要門。依此博運慈
T1937_.46.0868b18: 悲。無縁無念。託此巧安定慧。無作無爲。仗茲
T1937_.46.0868b19: 遍破執情。何情不破。據此反尋塞著。無著不
T1937_.46.0868b20: 通。道品因其。中適助治附此。合行圓位可登。
T1937_.46.0868b21: 寂忍不動。不滯相似。速入分眞。故天台智者
T1937_.46.0868b22: 先令行人親近良師學懺悔處。即不思議理
T1937_.46.0868b23: 觀所詣之處也。次示懺悔之法。乃有三種。一
T1937_.46.0868b24: 作法懺。謂身口所作一依法度。二取相懺。謂
T1937_.46.0868b25: 定心運想相起爲期。三無生懺。謂了我心自
T1937_.46.0868b26: 空罪福無主。觀業實相。見罪本源。法界圓融
T1937_.46.0868b27: 眞如清淨。法雖三種。行在一時。寧可闕於前
T1937_.46.0868b28: 前。不得虧於後後。無生最要。取相尚寛。蓋妙
T1937_.46.0868b29: 觀之宗是大乘之主。滅罪如翻大地草木皆枯
T1937_.46.0868c01: 顯徳如照澄江森羅盡現。以此理觀導於事
T1937_.46.0868c02: 儀。則一禮一旋罪消塵劫。一燈一水福等虚
T1937_.46.0868c03: 空。故口説六根懺時。心存三種懺法。如是標
T1937_.46.0868c04: 心方堪進行。法華三昧儀云。行者初入道
T1937_.46.0868c05: 場。當具足十法。一者嚴淨道場。二者清淨身
T1937_.46.0868c06: 器。三者三業供養。四者奉請三寶。五者讃歎
T1937_.46.0868c07: 三寶。六者禮佛。七者懺悔。八者行道旋繞。九
T1937_.46.0868c08: 者誦法華經。十者思惟一實境界。明此十法
T1937_.46.0868c09: 之中。有但説施爲方法。有教運心作念。有教
T1937_.46.0868c10: 誦文章口自宣説。備詳彼文。此不具載。今但
T1937_.46.0868c11: 略述用心旨趣而已。第一嚴淨道場法。第二

T1937_.46.0868c12:

淨身方法。此並可見

云云

。第三修三業供養

T1937_.46.0868c13: 法。行者三業供養之際。須起難思之想離於
T1937_.46.0868c14: 謂實之心。若香若華。體是法界。能供所供。性
T1937_.46.0868c15: 本眞空。其量遍周。出生無盡。其性常住。亘徹
T1937_.46.0868c16: 無遺。豈唯遍至此界他方。抑亦普入未來過
T1937_.46.0868c17: 去。普獻三寶。等熏衆生。雖曰施財。以財通
T1937_.46.0868c18: 法。是眞法供。能資法身。五果皆常。四徳咸

T1937_.46.0868c19:

顯。故默想香華偈

云云

。第四請三寶法。第五

T1937_.46.0868c20:

讃歎三寶法。第六禮三寶法

云云

且初禮佛

T1937_.46.0868c21: 時。深知佛體不離我心同一覺源。圓照諸法。
T1937_.46.0868c22: 諸佛悟起同體悲。衆生迷強受諸幻。悲苦相
T1937_.46.0868c23: 對感應斯成。一身遍至諸佛之前。一拜普消

T1937_.46.0868c24:

無邊之罪。故默想禮佛偈

云云

。次禮法時。深

T1937_.46.0868c25: 知諸佛所證果徳。衆生所迷理心。一切行門
T1937_.46.0868c26: 無邊教道。離染清淨。能軌聖凡。稱此法門。三

T1937_.46.0868c27:

業致禮。故默想禮法偈

云云

。次禮僧時。即三

T1937_.46.0868c28: 乘聖賢也。雖是因位。已到眞源同佛。無縁之
T1937_.46.0868c29: 慈同佛。不謀而應。我今三業致感聖衆。四誓
T1937_.46.0869a01: 所熏滅我罪根。生我樂果。故默想禮僧偈

T1937_.46.0869a02:

云云

。次運普懺之心。用成曠濟之道。若不然

T1937_.46.0869a03: 者。豈但不成大道。抑亦難滅衆愆。何者。我從
T1937_.46.0869a04: 無始已來。造罪之際。自身爲業本。衆生爲惡
T1937_.46.0869a05: 縁。生生於彼愛憎。處處於他婬殺。況一切男
T1937_.46.0869a06: 子是我父。一切女人是我母。無不業累相關。
T1937_.46.0869a07: 悉爲煩惱所覆。今運同體慈悲。如理懺悔。
T1937_.46.0869a08: 盡妄染際。徹眞性源。仰答四恩。旁資三有。有

T1937_.46.0869a09:

情之類稱性遍該。故默想

云云

。第七懺悔六根

T1937_.46.0869a10: 及四悔法。夫六根之罪願悉消除。四悔之心
T1937_.46.0869a11: 願皆成就。初修懺悔者。所謂發露衆罪也。何
T1937_.46.0869a12: 故爾耶。如草木之根。露之則枯。覆之則茂。故
T1937_.46.0869a13: 善根宜覆。則衆善皆生。罪根宜露。則衆罪皆
T1937_.46.0869a14: 滅。今對三寶。眞實知見照我善惡之際。窮我
T1937_.46.0869a15: 本末之邊。故原始要終。從微至著。悉皆發露
T1937_.46.0869a16: 更不覆藏。所謂逆順十心通於迷悟兩派。故
T1937_.46.0869a17: 迷眞造惡則有十心。逆涅槃流順生死海。始
T1937_.46.0869a18: 從無始無明起愛起見。終至作一闡提撥因
T1937_.46.0869a19: 撥果。所以沈淪生死無解脱期。今遇三寶勝
T1937_.46.0869a20: 縁。能生一念正信。先人後己。改往修來。故起
T1937_.46.0869a21: 十心。逆生死流。順涅槃道。始則深信因果
T1937_.46.0869a22: 不亡。終則圓悟心性本寂。一一翻破上之十
T1937_.46.0869a23: 心。不明前之十心。則不識造罪之相。若非後
T1937_.46.0869a24: 之十心。則不知修懺之法。故欲行五悔。先運

T1937_.46.0869a25:

十心。故默想

云云

想已當説六根罪過。然此

T1937_.46.0869a26: 六根懺文非人師所撰。乃聖語親宣。是釋迦
T1937_.46.0869a27: 本師説。普賢大士爲三昧行者。示除障法門。
T1937_.46.0869a28: 蓋由洞見衆生起過之由造罪之相。又知諸
T1937_.46.0869a29: 法本來寂滅全體靈明無相無爲無染無礙互
T1937_.46.0869b01: 攝互具互發互生皆眞皆如非破非立。迷情
T1937_.46.0869b02: 昏動觸事狂愚。以菩提涅槃爲煩惱生死。是
T1937_.46.0869b03: 以大士示懺悔法。開解脱門。令了無明即明
T1937_.46.0869b04: 知縛無縛。就茲妙理懺此深愆。故懺眼根罪
T1937_.46.0869b05: 時。即見諸佛常色。次懺耳根罪時。即聞諸佛
T1937_.46.0869b06: 妙音。乃至懺悔意根。即悟刹那住處三身一體
T1937_.46.0869b07: 四徳宛然。以要言之。一切罪相無非實相。十
T1937_.46.0869b08: 惡五逆四重八邪。皆理毒之法門。悉性染之
T1937_.46.0869b09: 本用。以此爲能懺。即此爲所觀。惑智本如理
T1937_.46.0869b10: 事一際。能障所障皆泯。能懺所懺倶忘。終日
T1937_.46.0869b11: 加功終日無作。是名無罪相懺悔。亦名大莊
T1937_.46.0869b12: 嚴懺悔。亦名最上第一懺悔。以此無生理觀
T1937_.46.0869b13: 爲懺悔主。方用有作事儀爲懺悔縁。其事儀
T1937_.46.0869b14: 者。即五體投地。如泰山頽。剋責己心。語涙倶
T1937_.46.0869b15: 下。挫情折意。首罪求哀。如此事行既勤。理觀
T1937_.46.0869b16: 彌進。如洗滌之法。雖淨在清水。若不加之灰
T1937_.46.0869b17: 皁。垢膩難除。故正助合行。如目足相假。豈獨
T1937_.46.0869b18: 滅罪。即能證眞。故六根懺悔若成。六根清淨
T1937_.46.0869b19: 可獲。若不以圓觀爲主。則不名大乘懺法。縱
T1937_.46.0869b20: 能滅罪。止免三塗。縱能生善。不出三界。先知

T1937_.46.0869b21:

此意。然誦其文。俾在兼行取成大益也。

云云

。

T1937_.46.0869b22: 次之四悔。所謂勸請隨喜迴向發願也。所以
T1937_.46.0869b23: 悉稱悔者。蓋皆能滅罪故也。勸請則滅波旬
T1937_.46.0869b24: 請佛入滅之罪。隨喜則滅嫉他修善之愆。迴
T1937_.46.0869b25: 向則滅倒求三界之心。發願則滅修行退志
T1937_.46.0869b26: 之過。初修勸請者。先知現今刹那十方世
T1937_.46.0869b27: 界。有不可説佛刹微塵數佛。方坐道樹。未轉
T1937_.46.0869b28: 法輪。我今稱理運想。於一一佛前。請説妙法。
T1937_.46.0869b29: 即此刹那十方復有如上塵數諸佛。唱入涅
T1937_.46.0869c01: 槃。我皆於前請久住世。能此運念不止滅乎
T1937_.46.0869c02: 魔愆。復能成於法施。其功甚大。切在用心先

T1937_.46.0869c03:

運此心方陳其語。

云云

。次修隨喜者。則隨他

T1937_.46.0869c04: 修善喜他得成。謂六道凡夫。二乘賢聖。一切菩
T1937_.46.0869c05: 薩。三世如來。有爲無漏善根。上求下化功徳。
T1937_.46.0869c06: 皆歡喜讃歎。隨順修行。夫善是樂因。今隨喜
T1937_.46.0869c07: 助成。則與一切衆生安樂之果。當以此意念

T1937_.46.0869c08:

念行之

云云

。次修迴向者。所謂迴事向理。迴

T1937_.46.0869c09: 自向他。迴因向果。初迴事向理者。元由理具
T1937_.46.0869c10: 方有事用。一切修證不出理性。衆生強執計
T1937_.46.0869c11: 是有爲。今迴此心向於實際。迴自向他者。昔
T1937_.46.0869c12: 迷理遍。凡所修善莊嚴自身及己眷屬。今順
T1937_.46.0869c13: 本性迴向衆生。迴因向果者。一毫善種。三業
T1937_.46.0869c14: 熏修。不趣二乘。寧滯三有。修既順性。則成縁
T1937_.46.0869c15: 了二因。因必顯眞。同歸究竟三徳。是名迴因
T1937_.46.0869c16: 向果。此三種迴向一切菩薩共修。是故行人依

T1937_.46.0869c17:

此迴向

云云

。次修發願者。要誓志行也。一切

T1937_.46.0869c18: 菩薩通有四誓。謂未度苦者令度。未解集者
T1937_.46.0869c19: 令解。未安道者令安。未證滅者令證。此則通

T1937_.46.0869c20:

標其志。已具前門

舊本無此則下二句。今依
悦庵所科之本。附見于此

今

T1937_.46.0869c21: 則別要其心專期淨土。蓋此堪忍之界不常
T1937_.46.0869c22: 値佛。多諸惡縁。深位尚乃有退。若彼安養之
T1937_.46.0869c23: 土。常得見佛。唯有勝縁。初心即得不退。又彼
T1937_.46.0869c24: 佛願力普攝有情。若能願求。定得生彼。況過
T1937_.46.0869c25: 現積集善惡業縁。毎至終身咸來責報。臨終
T1937_.46.0869c26: 惡念増盛。則衆惡成功牽生惡道。臨終善念
T1937_.46.0869c27: 増盛。則衆善皆成牽生善道。今既求生安養。
T1937_.46.0869c28: 必須淨業莊嚴。若無願力強牽。焉克臨終正
T1937_.46.0869c29: 念。故誠心發願決志要期。既欲往生。宜在專

T1937_.46.0870a01:

切。第八行道法。第九誦經法

云云

。然欲略知

T1937_.46.0870a02: 觀法之要者。但想繞佛之身誦經之聲皆是法
T1937_.46.0870a03: 界各遍虚空。一切衆生聞此句偈。十方三
T1937_.46.0870a04: 寶受我繞旋。而無能旋所旋。永絶能誦所誦。
T1937_.46.0870a05: 旋則歩歩無跡。誦乃聲聲絶聞。故曰。擧足下
T1937_.46.0870a06: 足無非道場。又云。其説法者無説無示。如此
T1937_.46.0870a07: 旋誦功莫與京。第十坐禪實相正觀法。上諸
T1937_.46.0870a08: 觀想雖皆稱理。而帶事修。蓋欲行人渉事之
T1937_.46.0870a09: 時。體事即理心無倚著。功不唐捐故。如前
T1937_.46.0870a10: 施設也。今之禪法乃是正修。純用理觀。今先
T1937_.46.0870a11: 明坐相方示觀門。且坐相者。當於別室身就
T1937_.46.0870a12: 繩床結跏趺坐。以左脚置右脚上。名爲半跏。
T1937_.46.0870a13: 更以右脚置左脚上。牽來就身令齊兩髀。
T1937_.46.0870a14: 名爲全跏。此坐爲最。易發禪那。若不能全踟。
T1937_.46.0870a15: 半跏亦得。次整衣服。不得太寛。寛則袒。露不
T1937_.46.0870a16: 得過急。急則氣壅。次當正身令不萎不倚。項
T1937_.46.0870a17: 背相對。其頭不低不昻令平正。自然勿以力
T1937_.46.0870a18: 制。合眼令斷外光。合口令斷外風。次令氣息
T1937_.46.0870a19: 調匂。心離昏散。故止觀云。調身則不緩不急。
T1937_.46.0870a20: 調息則不澁不滑。調心則不浮不沈。三事若
T1937_.46.0870a21: 調。禪定可發也。次示觀門者。所謂捨外就
T1937_.46.0870a22: 内。簡色取心。不假別求他法爲境。唯觀當念。
T1937_.46.0870a23: 現今刹那最促最微。且近且要。何必棄茲妄
T1937_.46.0870a24: 念。別想眞如。當觀。一念識心徳量無邊。體性
T1937_.46.0870a25: 常住。十方諸佛一切衆生。過現未來虚空刹
T1937_.46.0870a26: 土。遍攝無外。咸趣其中。如帝網之一珠。似大
T1937_.46.0870a27: 海之一浪。浪無別體。全水所成。水既無邊。浪
T1937_.46.0870a28: 亦無際。一珠雖小。影遍衆珠。衆珠之影皆入
T1937_.46.0870a29: 一珠。衆珠非多。一珠非少。現前一念亦復如
T1937_.46.0870b01: 是。性徹三世。體遍十方。該攝不遺。出生無
T1937_.46.0870b02: 盡。九界實造。佛地權施。不離即今。刹那能窮
T1937_.46.0870b03: 過未作用。然須知性具一切。是故能攝能生。
T1937_.46.0870b04: 勿謂本覺孤然隨妄縁而方有。不明性具者。
T1937_.46.0870b05: 法成有作。觀匪無縁。今觀諸法即一心一心
T1937_.46.0870b06: 即諸法。非一心生諸法。非一心含諸法。非前
T1937_.46.0870b07: 非後。無所無能。雖論諸法。性相本空。雖即一
T1937_.46.0870b08: 心。聖凡宛爾。即破即立。不有不無。境觀雙
T1937_.46.0870b09: 忘。待對斯絶。非言能議。非心可思。故強示云
T1937_.46.0870b10: 不可思議微妙觀也。此觀非滅罪之邊際。能
T1937_.46.0870b11: 顯理之淵源。是首楞嚴禪。是法華三昧。亦稱
T1937_.46.0870b12: 王三昧。統攝一切三昧故。亦號總持之主。出
T1937_.46.0870b13: 生一切總持故。功徳甚深稱歎莫及。上來所
T1937_.46.0870b14: 述事儀理觀多有漏略。備急披詳不煩援引。
T1937_.46.0870b15: 若欲廣知。應尋摩訶止觀。當知止觀一部即
T1937_.46.0870b16: 法華三昧之筌蹄。一乘十觀即法華三昧之
T1937_.46.0870b17: 正體。圓頓大乘究竟於此
T1937_.46.0870b18: 釋輔行傳弘決題下注文
T1937_.46.0870b19: 此之注文人多異説。今因講次故亦録之。聊
T1937_.46.0870b20: 示諸生用袪多惑。初十句明輔行傳弘四字。
T1937_.46.0870b21: 次十句明決之一字。後四句總結示。初中前
T1937_.46.0870b22: 八句明立四字之意。後二句結用衆教之功。
T1937_.46.0870b23: 初立輔行之意云。濟行之教有宗。信教堪輔
T1937_.46.0870b24: 行。釋曰。荊溪爲津濟止觀之行故。記録經
T1937_.46.0870b25: 論等教。而其教本自有宗。當分則成於己教
T1937_.46.0870b26: 證修。跨節則皆成法華因果。教既元爲宗
T1937_.46.0870b27: 設。信知諸教堪以輔成止觀行也。次立傳
T1937_.46.0870b28: 弘之意云。顯教之行符理驗行可傳弘。釋曰。
T1937_.46.0870b29: 智者爲光顯如來之教故。説止觀之行。而此
T1937_.46.0870c01: 行深符妙理。既是契理之行。驗知一以傳弘
T1937_.46.0870c02: 利物也。次徴釋傳弘云。行何所弘。非衆教不
T1937_.46.0870c03: 立。釋曰。上句徴止觀之行。爲是何法所弘耶。
T1937_.46.0870c04: 下句釋非以衆教開演。不能令止觀妙行安
T1937_.46.0870c05: 立世間也。次徴釋輔行云。教何所輔。非妙行
T1937_.46.0870c06: 莫詮。釋曰。上句徴經論等教。以何法爲所輔
T1937_.46.0870c07: 耶。下句釋若非一乘妙行莫爲諸教所詮也。
T1937_.46.0870c08: 是則所輔所弘即是止觀。能輔能弘不出衆
T1937_.46.0870c09: 教。其猶賢臣既以六經輔成帝道。復以六經
T1937_.46.0870c10: 弘宣帝徳。雖彰二用。皆憑六經。荊溪亦爾弘
T1937_.46.0870c11: 輔止觀。皆憑衆教也。故下二句結用衆教之
T1937_.46.0870c12: 功云。乃澌以三聞全教行一轍。釋曰。澌盡也。
T1937_.46.0870c13: 以用也。三聞語出付法藏。彼云。三聞説法悉
T1937_.46.0870c14: 能受持。故乃是載三聞於諸教章句也。蓋荊
T1937_.46.0870c15: 溪云。數聞師談衆教。頻覽佛示群詮。故乃盡
T1937_.46.0870c16: 用此聞弘輔止觀。欲使自他依教成行。以行
T1937_.46.0870c17: 顯教。教行相冥成一轍矣。次十句釋決之一字。
T1937_.46.0870c18: 上之用教弘輔。雖亦荊溪之能。而推功在教。
T1937_.46.0870c19: 今之決字蓋是禀師心要。用己智能開通止觀
T1937_.46.0870c20: 若文若行也。故十句中。咨禀口決唯在於師。
T1937_.46.0870c21: 審理等九多從己解。然是習教修觀所發並非
T1937_.46.0870c22: 胸臆之談。具在下文。讀者自見。後總結示。其
T1937_.46.0870c23: 意更明。何須委釋。問輔行二字既以教爲能
T1937_.46.0870c24: 輔。止觀爲所輔。傳弘二字何不以止觀爲能傳
T1937_.46.0870c25: 弘。教爲所傳弘。有何所妨不作此釋。答其妨
T1937_.46.0870c26: 略四。一者恐妨大體。本爲傳弘止觀。製此記
T1937_.46.0870c27: 文。豈可立題却自傳教。二者恐妨題中文字。
T1937_.46.0870c28: 若記主意以教爲所弘者。何不云輔行弘教
T1937_.46.0870c29: 決。因何能弘存於二字。而特不示所弘之體。
T1937_.46.0871a01: 驗所傳所弘只是所輔之行也。三者恐妨徴
T1937_.46.0871a02: 釋之文。釋云。非衆教不立。既以衆教爲能立。
T1937_.46.0871a03: 須以止觀而爲所立。弘故得立也。問詞雖即
T1937_.46.0871a04: 未分。答語非不顯了。義例求答意以設問。斯
T1937_.46.0871a05: 之謂歟。四恐妨結文。結云。攬斯衆旨輒爲首
T1937_.46.0871a06: 題。聊申所傳不遺先見。信立題衆旨以止觀
T1937_.46.0871a07: 爲所傳明矣。焉敢改所傳爲能傳。能傳爲所
T1937_.46.0871a08: 傳。欲免斯愆故。如上釋。若謂未允。更請消之
T1937_.46.0871a09: 云耳
T1937_.46.0871a10: 義例境智互照
T1937_.46.0871a11: 義例問云。法華玄文境能照智。雖引承證。理
T1937_.46.0871a12: 亦難明。答順方便教。理不可會。若從極説。於
T1937_.46.0871a13: 理易融。以心爲境。心亦能照。能所倶心。心體
T1937_.46.0871a14: 倶遍。心心相照。於理甚明。故不可思議境初
T1937_.46.0871a15: 云。不可思議境即是觀。以是得爲四句分別。
T1937_.46.0871a16: 境照於境。境照於智。智照於境。智照於智。照
T1937_.46.0871a17: 者方照。非説可窮。照者應説。非照可了。説者

T1937_.46.0871a18:

方説。非照可窮。説者應照。非説可了

因學人問
照者下八

T1937_.46.0871a19:

句。遂
而評之

今輒評此文意者。蓋由上以四句互

T1937_.46.0871a20: 照明不思議境智。恐疑者云。凡立不思議者。
T1937_.46.0871a21: 則心行路絶。言語道斷。而反立於四句分別。
T1937_.46.0871a22: 句句咸皆云照。豈非句即是説照即是思。何
T1937_.46.0871a23: 名不思議境智耶。故復立八句。以照對説。定
T1937_.46.0871a24: 是遣非。意云。忘情照者方照。離字説者方説。
T1937_.46.0871a25: 如此照者應説。如此説者應照。是則忘情故
T1937_.46.0871a26: 照。則圓融乃能自在而説。離字故説即自在
T1937_.46.0871a27: 乃能圓融而照。所以四句皆彰其得。則終日
T1937_.46.0871a28: 説照。言思道絶。是爲聖説聖默也。儻滯情而
T1937_.46.0871a29: 照。執語而説。則若説若照。非窮非了。何者。
T1937_.46.0871b01: 滯情故照。照則成偏執。語而説。説必有礙。何
T1937_.46.0871b02: 能如上四句互融耶。故四偏愚句皆斥其失。
T1937_.46.0871b03: 乃扶不思議之名也。文中以句法交互乍似
T1937_.46.0871b04: 難見。若以此意定之。則説證之道自明。不思
T1937_.46.0871b05: 議之名復顯。尚恐總叙未曉。更將此意逐句
T1937_.46.0871b06: 注之

T1937_.46.0871b07:

照者方照

圓融照者
方乃照之

非説可窮

著字而説不可窮也。
此以實證而斥虚説

T1937_.46.0871b08:

照者應説

如上照者
合自在説

非照可了

只能照者便成暗證。
此以雙美斥於獨善

T1937_.46.0871b09:

説者方説

自在説者
方乃説之

非照可窮

滯情而照不可窮也。
此以雙美而斥暗證

T1937_.46.0871b10:

説者應照

如上説者
合圓融照

非説可了

但能説者必成謗法。
復以雙輪而斥雙翼

T1937_.46.0871b11: 天台教與起信論融會章
T1937_.46.0871b12: 有客忽問余曰。起信論於天台四教攝屬何
T1937_.46.0871b13: 耶。余偶對曰。起信論是唐朝藏法師製疏申
T1937_.46.0871b14: 通。天台不見文句解釋。此乃各是一家製作。
T1937_.46.0871b15: 難可和會。客乃動容問曰。聞天台一宗最能
T1937_.46.0871b16: 融會。如云以五時八教判釋東流一代時教。
T1937_.46.0871b17: 罄無不盡。此語何爲。余乃立理對曰。只恐不
T1937_.46.0871b18: 許天台融會。若信天台攝屬。容有其理。則起
T1937_.46.0871b19: 信攝屬何難。亦乃自見諸家妍醜。今試爲先
T1937_.46.0871b20: 將教攝論。次爲以教會疏。且夫此論宗百洛
T1937_.46.0871b21: 叉經。而首題大乘。則理合通於衍門三教。故
T1937_.46.0871b22: 天台淨名玄義云。佛性唯識等論通申大乘三
T1937_.46.0871b23: 教。唯識尚具三教。起信何不具三。況與佛性
T1937_.46.0871b24: 大同小異。今且於論初後。撮略教文以對三
T1937_.46.0871b25: 教。論以一心爲宗。乃云。總攝世出世法。此則
T1937_.46.0871b26: 正在圓門。亦兼餘二。眞如門有離言依言空
T1937_.46.0871b27: 不空義。則三教之理明焉。生滅門明初發心

T1937_.46.0871b28:

住。能少分見於法身。八相成道

涅槃云。十住能
少分見法身。見

T1937_.46.0871b29:

不了了。天台判爲圓位。妙樂云。唯
華嚴起信明初住八相。最爲顯著

豈非圓位耶。

T1937_.46.0871c01: 次第翻九相。豈非別位耶。八地得無功用道。
T1937_.46.0871c02: 豈非通教被接之位耶。略引此文。諸可悉例。
T1937_.46.0871c03: 客曰。藏師製疏分齊如何。對曰。賢首立義望
T1937_.46.0871c04: 於天台。乃是別教一途之説。未是通方別教。
T1937_.46.0871c05: 何者。別有教道證道。彼則唯論教道。別有四
T1937_.46.0871c06: 門被機。彼乃只論雙。亦別有自他横竪。彼乃
T1937_.46.0871c07: 獨論自行竪入。別有多義。彼所不云。未是別
T1937_.46.0871c08: 教通方蓋是一途之説。客乃難曰。彼疏隨縁
T1937_.46.0871c09: 不變爲宗。天台亦以隨縁不變證於三因體遍。
T1937_.46.0871c10: 乃是圓意何言別耶。余曰。藏師雖用圓名。而
T1937_.46.0871c11: 成別義。何者。彼云。眞如隨縁作一切法。而眞
T1937_.46.0871c12: 如體性常不變。却謬引釋論云。無情唯有法
T1937_.46.0871c13: 性而無佛性。此則名雖在圓。而義成別。客曰。
T1937_.46.0871c14: 別明凝然爲理。今以隨縁眞如而爲別理。此
T1937_.46.0871c15: 據何文。余返曰。別理隨縁其文稍顯。凝然爲
T1937_.46.0871c16: 理。出自何文。客曰。此宗講者皆有此言。而未
T1937_.46.0871c17: 見文疏所出。余曰。盛將隨縁以凝然二理。簡
T1937_.46.0871c18: 於性相二宗。此乃出自賢首。天台未見此文。
T1937_.46.0871c19: 據理。隨縁未爲圓極。彼宗尚自判終教。未及
T1937_.46.0871c20: 於圓。豈天台之圓同彼之終。須知。若凝然若
T1937_.46.0871c21: 隨縁。但據帶方便義邊。皆屬別教。客曰。天台
T1937_.46.0871c22: 立別理隨縁文據如何。對曰。止觀立別教發
T1937_.46.0871c23: 心境云。只觀根塵一念爲迷解本記別如來藏
T1937_.46.0871c24: 爲善不善因。妙樂云。別教從無住本立一切
T1937_.46.0871c25: 法。乃云。無明覆理。能覆所覆倶名無住。又
T1937_.46.0871c26: 云。眞如在迷生一切法。又云。無明爲因能生
T1937_.46.0871c27: 九界。必須法性爲縁。文證若此。足可依憑。客
T1937_.46.0871c28: 曰。疏義在別。此則已明。論具三教。更冀剖
T1937_.46.0871c29: 析。余曰。儻有微礙。盡望陳述。客曰。眞如門
T1937_.46.0872a01: 屬理。具三教可然。生滅門論於地住修證。須
T1937_.46.0872a02: 依一轍。別則始終倶別。圓則初後倶圓。如何
T1937_.46.0872a03: 三教位次並陳。對曰。此論宗經。既多明理。是
T1937_.46.0872a04: 故非一理。既不一。依位修證。如何一途。如華
T1937_.46.0872a05: 嚴經。明圓初住。乃云。初發心時便成正覺等。
T1937_.46.0872a06: 後明地位。却云。八地得無功用道。又仁王一
T1937_.46.0872a07: 偈頌中。三賢十聖住果報在圓。十四般若爲
T1937_.46.0872a08: 別。五忍屬通。此一兩經明位尚爾。況此論宗
T1937_.46.0872a09: 百洛叉經。豈可止有一翻地位。文中缺於三
T1937_.46.0872a10: 藏位者。既以大乘標題。只可唯明衍教。客曰。
T1937_.46.0872a11: 且如賢首。學通性相。位繼四依。因何釋義全
T1937_.46.0872a12: 下天台。余曰。菩薩弘教各逗機宜。蓋是一類
T1937_.46.0872a13: 之機宜聞一途之説。所以作此申通。未必四
T1937_.46.0872a14: 依有不了也。客曰。既各擅一美。各逗機宜。何
T1937_.46.0872a15: 須彼此攝屬。對曰。既知二宗各逗機宜。何須
T1937_.46.0872a16: 致問。既令攝屬。如上所陳。若論被機。不須和
T1937_.46.0872a17: 會。客乃唯唯而退

T1937_.46.0872a18:

釋請觀音疏中消伏三用

并序

T1937_.46.0872a19: 消伏神呪修行要道。功用難思。吾祖發揮。
T1937_.46.0872a20: 今人受賜。疏文既簡。讀者多迷。惟冠攝一
T1937_.46.0872a21: 經。實消伏三用。儻釋之不當。修者何依。今
T1937_.46.0872a22: 附本宗。略評此義。敢言益物。聊軌自心。時
T1937_.46.0872a23: 皇宋天禧元年丁巳歳十月既望叙
T1937_.46.0872a24: 疏云。用即爲三。一事二行三理。事者。虎狼刀
T1937_.46.0872a25: 劍等也。行者。五住煩惱也。理者。法界無礙無
T1937_.46.0872a26: 染而染即理性之毒也
T1937_.46.0872a27: 釋曰。用即爲三。標三用也。一事等者。列三用
T1937_.46.0872a28: 也。中道總持被十種行者。修之不同。乃成
T1937_.46.0872a29: 三種消伏之用。觀音分證之法遍於一切衆
T1937_.46.0872b01: 生之心。隨乎功行親疎。致使力用差別。如起
T1937_.46.0872b02: 信論明佛菩薩用。並就衆生事識業識辨之。
T1937_.46.0872b03: 以良醫妙藥狂子服之乃彰功用也。應知三
T1937_.46.0872b04: 種毒害捨旁從正。受名不同。如普門別行疏。
T1937_.46.0872b05: 分別火難等相。報火至初禪。豈此下諸有全
T1937_.46.0872b06: 無業惑。蓋苦報爲正也。業火至有頂。豈三界
T1937_.46.0872b07: 無惑報。以業爲正也。煩惱火通四教。豈三乘
T1937_.46.0872b08: 人全無業報。以煩惱爲正也。今事毒在欲界。
T1937_.46.0872b09: 此約果報。故受事名。行毒從色界。盡別教教
T1937_.46.0872b10: 道以不即理故。別受行名。理毒唯圓。以談即
T1937_.46.0872b11: 故也。蓋煩惱中分即不即異。故名行名理不
T1937_.46.0872b12: 同。若分別相。從正受名。與彼不異。所消毒害
T1937_.46.0872b13: 既爾。能消三用可知。釋中事者。牒事消伏用
T1937_.46.0872b14: 也。虎狼刀劍等者。所消伏毒害也。蓋果報行
T1937_.46.0872b15: 人爲免現在刀虎等難。多用散心持名誦呪。
T1937_.46.0872b16: 修因戒善者亦免未來果報刀等。約此人明
T1937_.46.0872b17: 能消所消。一往屬事。行者者。牒行消伏用
T1937_.46.0872b18: 也。五住煩惱者。所消伏毒害也。雖不出能消
T1937_.46.0872b19: 之相。應以所消顯之。五住煩惱非三觀不消。
T1937_.46.0872b20: 但此三觀攝兩二乘及三菩薩。修因禪定者
T1937_.46.0872b21: 亦伏八地之愛。此等行人雖能伏斷煩惱。而
T1937_.46.0872b22: 皆不即法性。如別教道。縱知能造之心體是
T1937_.46.0872b23: 佛性。而謂無明自住。以不聞本性具惡法門
T1937_.46.0872b24: 故。非即理之惑。別人尚爾。前教可知。故此等
T1937_.46.0872b25: 人所消毒害既當自住。能消之觀全是別修。
T1937_.46.0872b26: 是則四諦倶非無作。故能消所消皆名爲行
T1937_.46.0872b27: 也。理者者。牒理消伏用也。法界無礙無染
T1937_.46.0872b28: 而染即理性之毒也者。所消伏也。雖不出能
T1937_.46.0872b29: 消之相。應以所消顯之。且明所消者。法界是
T1937_.46.0872c01: 所迷之理。無礙是受熏之徳。所迷本淨故
T1937_.46.0872c02: 無染。受熏變造故而染。全三徳而成三障。故
T1937_.46.0872c03: 曰即理性之毒。然即理之談難得其意。須以
T1937_.46.0872c04: 具不具簡方見即不即殊。何者。若所迷法界
T1937_.46.0872c05: 不具三障染故有於三障。縱説一性隨縁。亦
T1937_.46.0872c06: 乃惑染自住。毒害有作。以反本時三障須破。
T1937_.46.0872c07: 即義不成。不名即理性之毒。屬前別教。等名
T1937_.46.0872c08: 爲行毒也。若所迷法界本具三障染故現於
T1937_.46.0872c09: 三障。此則惑染依他。毒害無作。以復本時
T1937_.46.0872c10: 染毒宛然。方成即義。是故名爲即理性之
T1937_.46.0872c11: 毒。的屬圓教也。故荊溪釋無明依他義云。
T1937_.46.0872c12: 此同體依依而復即。故知體具三障。起三障
T1937_.46.0872c13: 用。用還依體。與體不二。此依方即並由理具。
T1937_.46.0872c14: 方有事用。斯是圓乘。若不談具。乃名別教。
T1937_.46.0872c15: 是知由性惡故方論即理之毒也。能消伏用
T1937_.46.0872c16: 者。所消之毒既即理性。能消之用豈不即理。
T1937_.46.0872c17: 斯乃理慧理定爲能消能伏也。復應了知理
T1937_.46.0872c18: 消伏用。體是性惡。方得初心即修中觀。故荊
T1937_.46.0872c19: 溪云。忽都未聞性惡之名。安能信有性徳之
T1937_.46.0872c20: 行。性徳非理耶。行非消伏用耶。欲明理消之
T1937_.46.0872c21: 用。要知性惡之功。何者。以初心人皆用見思
T1937_.46.0872c22: 王數爲發觀之始。前之三教不談性惡故。此
T1937_.46.0872c23: 王數不能即性。既不即性。故須別縁眞中二
T1937_.46.0872c24: 理破此王數。既有能縁所縁能破所破。故毒
T1937_.46.0872c25: 害消伏倶受行名。若圓頓教。既詮性惡。則見
T1937_.46.0872c26: 思王數乃即性之毒。毒既即性。故只以此毒
T1937_.46.0872c27: 爲能消伏。既以毒爲能消。則當處絶待。誰云
T1937_.46.0872c28: 能破所破。有何能縁所縁。毒害即中諸法趣
T1937_.46.0872c29: 毒。遮照相即言慮莫窮。故荊溪云。非但所
T1937_.46.0873a01: 觀無明法性體性不二。能觀觀智即無明是。
T1937_.46.0873a02: 若非理毒。焉即能觀。故一心三觀圓頓十乘。
T1937_.46.0873a03: 更非別修。皆理消伏也。應知三用得前前者。
T1937_.46.0873a04: 不得後後。得後後者。必具前前。且約誦呪爲
T1937_.46.0873a05: 事辨之。如散心誦者。未修禪慧。則唯得事。不
T1937_.46.0873a06: 名行理。若三教人等。如優波斯那。聞六字已。
T1937_.46.0873a07: 但觀心脈及四大實際。得阿羅漢。此是但修
T1937_.46.0873a08: 消伏觀行。既不兼口誦。則獨受行名。或有不
T1937_.46.0873a09: 捨口誦而修三教觀法。此乃誦全成觀。雖兼
T1937_.46.0873a10: 事用。而須從勝皆名行消伏也。但不名理耳。
T1937_.46.0873a11: 若圓教人。如釋迦因地聞此章句即便數息
T1937_.46.0873a12: 住首楞嚴。則專理用也。若云過去得聞此句
T1937_.46.0873a13: 受持讀誦。則兼事用。若觀芭蕉幻化以爲助
T1937_.46.0873a14: 道。則兼行用。雖兼事行。既約圓修。無不即性
T1937_.46.0873a15: 故。須從勝皆名理消伏也。又此三用消伏不
T1937_.46.0873a16: 定。自有以事消惑。自有以行消報。有修事行
T1937_.46.0873a17: 而能悟理。有修理用但消業報。文中但出所
T1937_.46.0873a18: 消三種之毒。不釋能消三種之用。蓋有對消
T1937_.46.0873a19: 互消之意。不可卒備。此令説者準義示之。況
T1937_.46.0873a20: 不獨此中諸文皆簡。儻迷山家教觀深旨。此
T1937_.46.0873a21: 疏敷揚誠爲不易。今輒解此文。多有疎遺。
T1937_.46.0873a22: 庶幾達人許爲刊正云耳

T1937_.46.0873a23:

對闡義鈔辨三用一十九問

并序

T1937_.46.0873a24: 孤山法師吾宗之先覺者也。著闡義鈔解
T1937_.46.0873a25: 請觀音疏。於中發明消伏三用義亦詳矣。
T1937_.46.0873a26: 而於一家教觀大旨。尚復差忒。予切陋之。
T1937_.46.0873a27: 於是設問一十九章。徴問是否。俾諸學
T1937_.46.0873a28: 者於茲法義不爲異端所惑云。天禧紀元

T1937_.46.0873a29:

十月一日。四明

知禮

叙

T1937_.46.0873b01: 一問。約事約行二種毒害。爲理性本具隨縁
T1937_.46.0873b02: 發現耶。爲理本無因迷始有耶。因迷始有。非
T1937_.46.0873b03: 今圓義。本具隨縁。能隨之體非性惡耶
T1937_.46.0873b04: 二問。據何顯文。約何了義。理性毒害非性惡
T1937_.46.0873b05: 耶
T1937_.46.0873b06: 三問。理性毒害是無明耶。非無明耶。若謂是
T1937_.46.0873b07: 者。則與約行全同。若謂非者。又非性惡。五住
T1937_.46.0873b08: 之外別有體耶
T1937_.46.0873b09: 四問。行毒理毒若無別相。何故疏家特分三
T1937_.46.0873b10: 用耶
T1937_.46.0873b11: 五問。鈔云。修一心三觀。破五住惑。即約行消
T1937_.46.0873b12: 伏毒害。至釋理毒。何故復云。今觀諸法唯心。
T1937_.46.0873b13: 染體悉淨。即神呪治理性之毒。此之二解能
T1937_.46.0873b14: 治所治約行約理在修在性。異相如何
T1937_.46.0873b15: 六問。鈔釋無礙無染而染云。法性之與無明
T1937_.46.0873b16: 遍造諸法。名之爲染。染故即有事中之毒及
T1937_.46.0873b17: 約行之毒也。作此解者。無染之染全屬事行
T1937_.46.0873b18: 毒害明矣。那釋理性毒害復指此耶。理若不
T1937_.46.0873b19: 具毒害。性惡法門至果永斷耶。三毒化事作
T1937_.46.0873b20: 意方有耶
T1937_.46.0873b21: 七問。鈔中特陳理毒非性惡者。爲顯思議耶。
T1937_.46.0873b22: 爲顯不思議耶。若謂思議。非今所論。若不思
T1937_.46.0873b23: 議。一體三用那忽永殊。毒害之義唯屬事行。
T1937_.46.0873b24: 理性本無耶
T1937_.46.0873b25: 八問。鈔釋理毒。何以都不陳理之相。便云。今
T1937_.46.0873b26: 觀諸法唯心。染體悉淨。即神呪治理毒也。此
T1937_.46.0873b27: 語爲釋理性所消伏耶。爲解理性能消伏耶。
T1937_.46.0873b28: 若解所消理毒。爲指染體耶。爲指染用耶。若
T1937_.46.0873b29: 指染用。必是五住自屬約行矣。若指染體。又
T1937_.46.0873c01: 非性惡。一家所談性惡法門擬指何物耶
T1937_.46.0873c02: 九問。鈔曰。或謂性惡是理毒者。毒義雖成。消

T1937_.46.0873c03:

義全闕。若無消義。安稱用耶

文

。詰曰。一家圓

T1937_.46.0873c04: 談若許理毒即性惡義。那得復云消義全闕。
T1937_.46.0873c05: 若爾。荊溪何故云。忽都未聞性惡之名。安能
T1937_.46.0873c06: 信有性徳之行耶。然不知理毒即性惡者。何
T1937_.46.0873c07: 異都不聞耶。縱許理毒爲性惡。已那又責云。
T1937_.46.0873c08: 消義全闕。此乃雖聞。而不解矣。且荊溪之意
T1937_.46.0873c09: 唯恐不聞性惡則無性徳之行。今何返此耶。
T1937_.46.0873c10: 如斯述作莫成壞己宗途否。莫成翳人眼目
T1937_.46.0873c11: 否。若謂不然。恭請三復斯文。探賾大旨細爲
T1937_.46.0873c12: 答釋
T1937_.46.0873c13: 十問。鈔指約行。是約智斷。智即能斷。斷即所
T1937_.46.0873c14: 斷。五住斷處名消行毒。謂異理毒者詰曰。智
T1937_.46.0873c15: 即能斷。斷即所斷。更無別體。即指五住。對能
T1937_.46.0873c16: 斷智。名行消耶。斷若無體。此即滅無之斷。爲
T1937_.46.0873c17: 此所斷自有常體。指修即性爲所斷惑。名行
T1937_.46.0873c18: 消耶。斷若無體。此即滅無之斷。與小何殊。斷
T1937_.46.0873c19: 若有體。行毒消處還具理性之毒否。若非理
T1937_.46.0873c20: 毒。指何爲體而論圓斷耶。應指別清淨眞如
T1937_.46.0873c21: 耶。衆生因心但有修惡無性惡耶
T1937_.46.0873c22: 十一問。理性若無消伏義者。約教行理。別釋
T1937_.46.0873c23: 此題。教行名經。有消伏義。約理名經。必可全
T1937_.46.0873c24: 廢耶。若可廢者。何名別釋題中理經耶。若不
T1937_.46.0873c25: 可廢。那忽簡云毒義雖成消義全闕耶
T1937_.46.0873c26: 十二問。理性消伏爲約修明。爲約性辨。若約
T1937_.46.0873c27: 修者。不出約行消伏。若約理性。理自消伏。那
T1937_.46.0873c28: 云今觀諸法唯心染體等耶。今觀之言修耶
T1937_.46.0873c29: 性耶
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

Footnote:

869 870 871 872 873 874 875 876 877 878 879 880 881 882 883 884 [行番号:有/無] [返り点:無/有] [CITE]