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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46

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T1937_.46.0885a01: 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
T1937_.46.0886a01: 酌之詞。不可將現行別教難也。若據起信。唯
T1937_.46.0886a02: 云不退。乃克就圓人辨之。若論示迹。亦須示
T1937_.46.0886a03: 其階位。約惑分齊。方有退義
T1937_.46.0886a04: 三問。化城喩品疏云。問如上塵數。多許時節。
T1937_.46.0886a05: 今始得羅漢。當知無生法忍何易可階。答。一
T1937_.46.0886a06: 云。大聖善巧依四悉檀作如是説。對治厭道
T1937_.46.0886a07: 長者説短。於道生輕易想者説長。當知言如
T1937_.46.0886a08: 許劫方今得羅漢者 此是如來權行四悉檀。
T1937_.46.0886a09: 引諸實行。令入道耳。近代疑者云。泛爾説佛
T1937_.46.0886a10: 道長短。或可是善巧四悉然大通塵數劫猶
T1937_.46.0886a11: 是指實事。若不爾者。則何勞展轉摩重重土。
T1937_.46.0886a12: 莫不徒費言詞耶。是事若非實。諸所言説權
T1937_.46.0886a13: 實難辨。加之。疏第一許久遠爲種過去爲熟
T1937_.46.0886a14: 近世爲脱者。記判之爲本眷屬也。此何言始
T1937_.46.0886a15: 得羅漢者是權行四悉檀耶
T1937_.46.0886a16: 答。誠如所問。然有其由。何者。若遠討父子
T1937_.46.0886a17: 之因。深窮種熟之際。諸經未談其始。此品亦
T1937_.46.0886a18: 未及説。須依壽量品文方盡神通之力。但爲
T1937_.46.0886a19: 若推遠種。定指長時。則衆生不起壯心。不強
T1937_.46.0886a20: 自力故。今疏記且作悉檀解之。欲使立行加
T1937_.46.0886a21: 功。乃弘經之要也。故雖一生十地三世六根。
T1937_.46.0886a22: 若無宿種冥熏。豈有利根自發。又若此品唯
T1937_.46.0886a23: 論權示遠壽。亦是虚談。將何永異諸經。將何
T1937_.46.0886a24: 以明本妙。雖曰初心憑教。還須以義自裁。加
T1937_.46.0886a25: 復疏標一云。知非定判。記斥端拱。信是策詞。
T1937_.46.0886a26: 若據斯文。全非違教也
T1937_.46.0886a27: 四問。寶塔品。依多寶本願分身咸集。疑者云。
T1937_.46.0886a28: 大論明釋迦分身土云。白銀世界。純有支佛。
T1937_.46.0886a29: 黄金世界。純有羅漢。彼土諸佛皆悉來否。若
T1937_.46.0886b01: 來者。佛光所照分身國土。皆以玻瓈爲地。不
T1937_.46.0886b02: 云白銀黄金。又分身土有諸菩薩。分身來時。
T1937_.46.0886b03: 各將一大菩薩。而彼二世界不云有菩薩也。
T1937_.46.0886b04: 若言不來者。即違盡還集一處之願。又違悉
T1937_.46.0886b05: 已來集之文。有遮難者云。約多分云盡集悉
T1937_.46.0886b06: 來。或云玻瓈爲地。有諸菩薩。如置緑豆烏豆
T1937_.46.0886b07: 聚中。以少從多。名烏豆聚。重難云。若約多
T1937_.46.0886b08: 分。還招巨妨。彼十方佛土唯有一乘之文。聲
T1937_.46.0886b09: 聞菩薩皆成佛道之言。亦應從多。若爾。即同
T1937_.46.0886b10: 五性宗意耶
T1937_.46.0886b11: 答。經論相違。其例不少。不須和會也。今若強
T1937_.46.0886b12: 會者。此經雖則云皆以玻瓈爲地。何妨樹木
T1937_.46.0886b13: 宮殿。或純黄金白銀。亦得云黄金白銀世界
T1937_.46.0886b14: 也。又本居之土雖無菩薩。欲來集時。爲同諸
T1937_.46.0886b15: 佛故。將化菩薩來爲侍者。應無大妨。又諸土
T1937_.46.0886b16: 唯云菩薩充滿者。蓋約今經開顯而説。但化
T1937_.46.0886b17: 菩薩。不爲二乘。乃直以二乘而爲菩薩。有何
T1937_.46.0886b18: 不可
T1937_.46.0886b19: 五問。提婆品記釋龍女所從來處有三義。其
T1937_.46.0886b20: 第二義云。海衆縱移。而龍宮不動。龍謂不動。
T1937_.46.0886b21: 而所居已變。從變而不變處來。有何不可
T1937_.46.0886b22: 云云。疑者云。此中指何處名爲所居。若龍宮
T1937_.46.0886b23: 者。上云不動。下那忽云已變。若大海者。上云
T1937_.46.0886b24: 龍宮不動。不云大海不動。今那忽約大海。云
T1937_.46.0886b25: 龍謂不動耶。又變而不變者。其意云何。近日
T1937_.46.0886b26: 學者各執不同。試垂一決
T1937_.46.0886b27: 答。經云。移諸天人。記云。海衆縱移。經云。娑
T1937_.46.0886b28: 婆世界即變瑠璃爲地。至無大海江河。驗是
T1937_.46.0886b29: 移於有情。變於無情也。於有情中。娑竭龍衆
T1937_.46.0886c01: 以有縁故獨不被移。龍既不移。所居宮殿豈
T1937_.46.0886c02: 可依於寶地。即須在大海也。故知。此會之衆
T1937_.46.0886c03: 以佛神力變故皆見寶刹。龍衆自見海中宮
T1937_.46.0886c04: 殿。今文殊隨彼類見。故經家云。從於大海婆
T1937_.46.0886c05: 竭羅龍王宮自然涌出也。變而不變。思之可
T1937_.46.0886c06:
T1937_.46.0886c07: 六問。壽量品疏云。華嚴寂滅道場大經超前
T1937_.46.0886c08: 九劫皆成方便。疑者云。大經唯有雪山童子
T1937_.46.0886c09: 超十二劫。此中何云超九劫耶
T1937_.46.0886c10: 答。或録者筆誤。或後人寫訛。況無大害。何足
T1937_.46.0886c11: 苦疑
T1937_.46.0886c12: 七問。分別功徳品疏云。或可一人有八番増。
T1937_.46.0886c13: 或可一世或八世或無量世或一念或八念或
T1937_.46.0886c14: 無量念云云。疑者云。疏第四云。三周聲聞未
T1937_.46.0886c15: 斷無明。有三根利鈍。若眞修體顯。則無差降。
T1937_.46.0886c16: 初住已上更起縁修。無復勝負。眞修體融。寧
T1937_.46.0886c17: 得有異耶云云。今何有一念八念乃至無量世
T1937_.46.0886c18: 差降耶。若爾。云何論父母所生身證妙覺耶
T1937_.46.0886c19: 若許證者。經以龍女爲速疾證。而大師判爲
T1937_.46.0886c20: 初住八相。既有速疾證理。何故龍女不是證
T1937_.46.0886c21: 妙覺耶。況復起信和會諸經長短兩説。唯以
T1937_.46.0886c22: 三祇爲證理。天台不可違馬鳴也。若不許者。
T1937_.46.0886c23: 既有一念八番増損。何不許一生四十二番
T1937_.46.0886c24: 耶。圓頓速疾之道。豈必經爾許劫耶
T1937_.46.0886c25: 答。第四疏云。三根入初住。猶有利鈍不。記云。
T1937_.46.0886c26: 即此三根入住已後。猶名三不。今據記主出
T1937_.46.0886c27: 問意者。入住之後。身子等爲上根。飮光滿慈
T1937_.46.0886c28: 等仍是中下耶。疏答云。眞修體顯則無差降。
T1937_.46.0886c29: 此答意者。三根證理之後。縱起縁修。終不準
T1937_.46.0887a01: 前上根仍上中根還中等也。故知。爲被根性
T1937_.46.0887a02: 求定故。云眞修無差。若自判法身増道損生。
T1937_.46.0887a03: 寧無遲速耶。故有一念八念三世八世等異
T1937_.46.0887a04: 也。又問一生妙覺者。疏既有一念八番。金光
T1937_.46.0887a05: 明中復有生身十地。以此驗。即身證妙覺。非
T1937_.46.0887a06: 一向無。但爲華嚴經中初發心時便成正覺
T1937_.46.0887a07: 之文正是初住八相。世人多謂妙覺法身。則
T1937_.46.0887a08: 全失四十一位修證。是故今家凡判八相。多
T1937_.46.0887a09: 在無生位中。且龍女修證之文。及以南方成
T1937_.46.0887a10: 佛之相。難可的判高下。蓋發心畢竟二不別
T1937_.46.0887a11: 也。餘處所明。初登地住。三因開發。既得無
T1937_.46.0887a12: 生。則任運證於後位。且龍女畜生之報便證
T1937_.46.0887a13: 此位。即能八相。益物足顯速疾證也。若據起
T1937_.46.0887a14: 信。既是通伸衍門三教。定説劫數之文。恐
T1937_.46.0887a15: 是別教教道之義。若云馬鳴天台不可相違
T1937_.46.0887a16: 者。如天台判本門記別則一向不用天親本
T1937_.46.0887a17: 論。本論尚自去取。況通伸論耶
T1937_.46.0887a18: 八問。隨喜品第五。十人展轉聞法華經。一念
T1937_.46.0887a19: 隨喜所得功徳無量無邊。疏判爲初隨喜品。
T1937_.46.0887a20: 合有五十功徳。又勸發品云。成就四法能得
T1937_.46.0887a21: 是經。疏云。舊説能行四法。手得是經。今謂不
T1937_.46.0887a22: 爾。上文謂。諸法實相義已爲汝等説。又云。爲
T1937_.46.0887a23: 令衆生開示悟入佛之知見。蓋法華之正體
T1937_.46.0887a24: 能行四法必得此解。疑者云。大般若經説。善
T1937_.46.0887a25: 根未熟薄福徳故。尚不聞名字。況得手執。若
T1937_.46.0887a26: 手得者。速坐菩提座。又云。一經其耳。善根力
T1937_.46.0887a27: 故。定得無上菩提。即知雖不具五十功徳不
T1937_.46.0887a28: 解實相。但聞名字手執經卷者。皆是功徳無
T1937_.46.0887a29: 量。誠不可偏取於此也
T1937_.46.0887b01: 答。釋經淺深各有其致。今經隨喜具有二種。
T1937_.46.0887b02: 謂内解外事。外事容可淺釋。内解須作深明。
T1937_.46.0887b03: 若勸發品。既是普賢遠來重請説經。如來因
T1937_.46.0887b04: 茲略演四法。若非開示悟入總括一經。何能
T1937_.46.0887b05: 酬其所請。能請之位既高。所得之經豈淺。故
T1937_.46.0887b06: 不可但作手得經卷解也。彼般若經手得耳
T1937_.46.0887b07: 聞既成菩提之種。豈無善根者有斯遭遇耶。
T1937_.46.0887b08: 若成不壞之種。即有出離之期。故有速坐定
T1937_.46.0887b09: 得之謂也。況彼手執耳聞寧可一向作淺事
T1937_.46.0887b10: 解之。且夫弘經。本爲生善。若不以理行策之。
T1937_.46.0887b11: 其可得乎
T1937_.46.0887b12: 九問。法師功徳品疏云。梵王報得天眼。在己
T1937_.46.0887b13: 界遍見大千。大千外有風輪。與眼作障。不能
T1937_.46.0887b14: 見外。若在他界。則不遍見大千。非所統故。大
T1937_.46.0887b15: 羅漢見大千。辟支佛見百佛世界。不以風輪
T1937_.46.0887b16: 爲礙。亦無己他界隔。疑者云。大論第五云。大
T1937_.46.0887b17: 羅漢少用心見二千界。大用心見大千界。辟
T1937_.46.0887b18: 支佛亦爾。又論一十四云。聲聞人極多傍見
T1937_.46.0887b19: 小千。上下亦遍見。問。大梵王亦能見千世界。
T1937_.46.0887b20: 有何等異。答。大梵自於千世界中立則遍見。
T1937_.46.0887b21: 若在邊立則不見餘處。聲聞不爾。在所住處
T1937_.46.0887b22: 常見千世界。辟支佛見百千世界。據論意云。
T1937_.46.0887b23: 依任運用心。大小等別。二乘所見各有不同
T1937_.46.0887b24: 也。然梵王所見千世界應是一小千。支佛所
T1937_.46.0887b25: 見百千世界應是百小千。又十住毘婆沙云。
T1937_.46.0887b26: 二乘神通不過大千。今何云梵王見大千辟
T1937_.46.0887b27: 支佛見百佛世界耶百佛世界論文意當百千世界。
故四念處四教義並云。支佛發
T1937_.46.0887b28: 天眼。乃過三
千見他方界
如是等事相不同。要須有定論
T1937_.46.0887b29:
T1937_.46.0887c01: 答。總持菩薩之言必稱法相。蓋曾躬講智論。
T1937_.46.0887c02: 應不徒然。乃是妙解論文。得其遠意。何者。
T1937_.46.0887c03: 如論伸兩教之義。文中凡擧二乘。即兼藏通。
T1937_.46.0887c04: 只如所引。豈是一途。初云大用心者見大千。
T1937_.46.0887c05: 次云極多者見小千。聲聞既有多種。支佛不
T1937_.46.0887c06: 可一準。既習氣分侵。合所見更廣。文中既云
T1937_.46.0887c07: 見百千世界。豈可定爲小千耶。只爲小辟支
T1937_.46.0887c08: 與聲聞不別故。云支佛亦爾。梵王諸教功用
T1937_.46.0887c09: 亦多。但爲讓彼二乘故。令劣於一等。然是大
T1937_.46.0887c10: 千之主。寧見己界不周。願將法義定文。無使
T1937_.46.0887c11: 專文失義也
T1937_.46.0887c12: 十問。不輕品説。因行不輕行。疾得成佛云云
T1937_.46.0887c13: 疑者云。此不輕事望久遠實成。爲前爲後。若
T1937_.46.0887c14: 前。即違壽量疏云常不輕更近之言。若後。誰
T1937_.46.0887c15: 信由不輕行成佛速疾耶
T1937_.46.0887c16: 答。若在前者。即是實因。若在後者。即爲淨佛
T1937_.46.0887c17: 國土之因也。故知。依此經意。偏示正因。行不
T1937_.46.0887c18: 輕行。即速疾取土。而得成佛。故云。受持此
T1937_.46.0887c19: 經。爲人説故。疾得佛道是也
T1937_.46.0887c20: 十一問。囑累品疏云。佛以一權智善巧之手。
T1937_.46.0887c21: 摩三千三百那由他國土測塞虚空諸菩薩實
T1937_.46.0887c22: 智之頂。疑者云。指何等國土名三千三百那
T1937_.46.0887c23: 由他耶。有云。指三變淨土。八方各更變二百
T1937_.46.0887c24: 萬億那由他國。若依此義。可云三千三百。此
T1937_.46.0887c25: 説是不
T1937_.46.0887c26: 答。據理。須指三變淨土也。此中應非大千爲
T1937_.46.0887c27: 一國土。恐指一四天下爲一國矣。娑婆既是
T1937_.46.0887c28: 大千之名。則可足成三千三百。然則大千亦
T1937_.46.0887c29: 似未及一百萬億那由他四天下。恐約大數。
T1937_.46.0888a01: 増至大千。何者。小數則十十成百。百百爲千。
T1937_.46.0888a02: 千千爲萬等故
T1937_.46.0888a03: 十二問。囑累品記出正法華誤云。寶掌菩薩
T1937_.46.0888a04: 離開爲二。更加寶印首。掌已是手。復加頭首。
T1937_.46.0888a05: 離爲二人。疑者云。彼經有寶掌菩薩印首菩
T1937_.46.0888a06: 薩。無寶印首菩薩。今云更加寶印首。意復云
T1937_.46.0888a07: 何。況餘經中亦有此三菩薩。何苦破之耶
T1937_.46.0888a08: 答。蓋傳寫多誤。存沒難見。記主當時所覽之
T1937_.46.0888a09: 本必有三菩薩名。終非妄斥。餘經雖有此三
T1937_.46.0888a10: 聖號。既無重譯之文。即非此例爲難也
T1937_.46.0888a11: 十三問。普門品疏云。自有多苦苦一人。多人
T1937_.46.0888a12: 受一苦。一人受多苦。一人受少苦。疑者云。第
T1937_.46.0888a13: 三句可云多人受多苦。若不爾者。自與第一
T1937_.46.0888a14: 句同。何句法空設也
T1937_.46.0888a15: 答。據其句法推其義意。第三句當如所改也。
T1937_.46.0888a16: 茲乃往時寫者見第四句一人受少苦。欲對
T1937_.46.0888a17: 此句。乃妄改第三句。爲之一人受多苦。而不
T1937_.46.0888a18: 思與上第一句義相同也
T1937_.46.0888a19: 十四問。勸發品記云。十地但斷十二品盡。非
T1937_.46.0888a20: 斷伏極。知非普賢義。疑者云。十地但斷十品。
T1937_.46.0888a21: 何云十二耶。若斷十二品。還過普賢。何云非
T1937_.46.0888a22: 斷伏極也。亦不可言是別教意。由來普賢但
T1937_.46.0888a23: 約圓位故
T1937_.46.0888a24: 答。彼國記文寫訛也。據宋地本云。十地但斷
T1937_.46.0888a25: 四十品盡。非斷伏極
T1937_.46.0888a26: 十五問。妙記第一決釋最初無教佛云。終有
T1937_.46.0888a27: 一佛。在初無教云云。疑者云。義猶未了。若許
T1937_.46.0888a28: 無教有佛。墮無因過。若言禀教。墮無窮過。願
T1937_.46.0888a29: 聞一揆矣
T1937_.46.0888b01: 答。最初一佛雖無禀教之因。而有内熏自悟
T1937_.46.0888b02: 之因。記中示之甚明。何言墮無因耶
T1937_.46.0888b03: 十六問。南嶽法華懺法云。過去二萬億日月
T1937_.46.0888b04: 燈明佛。未來具足千萬光相莊嚴佛。疑者云。
T1937_.46.0888b05: 經中無億字無莊嚴字。南嶽何輒加之耶
T1937_.46.0888b06: 答。經中雖無。而南嶽是相似位人。以三達
T1937_.46.0888b07: 五眼照之。合有三字故加之。後世難輒削去
T1937_.46.0888b08:
T1937_.46.0888b09: 十七問。妙玄第六示國土苦樂有二釋。一云。
T1937_.46.0888b10: 由衆生非佛所爲。一云。由佛不關衆生云云
T1937_.46.0888b11: 疑者云。釋尊本願云。我未來出穢惡國土。利
T1937_.46.0888b12: 益十方淨土擯出惡業衆生。故知。所有苦事
T1937_.46.0888b13: 但是衆生惡業所感。何言由佛不關衆生。若
T1937_.46.0888b14: 佛所爲者。莫也衆生惡業空無果報耶。豈如
T1937_.46.0888b15: 來背於大悲方便。令諸衆生受三塗苦耶。然
T1937_.46.0888b16: 則不輕所行之行。文殊所化之衆。皆是巧施
T1937_.46.0888b17: 方便。易長令短。轉重令輕。固非設苦惱因縁
T1937_.46.0888b18:
T1937_.46.0888b19: 答。若論作善惡因招苦樂報。乃由衆生非關
T1937_.46.0888b20: 於佛。若約用苦樂事折攝衆生。乃由佛現不
T1937_.46.0888b21: 關衆生。良由宜用苦治方受化者。諸佛即爲
T1937_.46.0888b22: 作之。如先王制刑。豈欲以苦加於百姓。蓋至
T1937_.46.0888b23: 仁也。諸佛亦爾。爲折攝故。而強現之。又苦樂
T1937_.46.0888b24: 之國衆生雖居。不得自在。諸佛於茲而能轉
T1937_.46.0888b25: 變。故云由佛。又佛是生家之佛。生是佛家之
T1937_.46.0888b26: 生。故云衆生心中諸佛念念證眞。諸佛心内
T1937_.46.0888b27: 衆生新新作業。故知。論生則一時屬生。擧佛
T1937_.46.0888b28: 則一時屬佛。以是義故。故經云今此三界皆
T1937_.46.0888b29: 是我有其中衆生悉是吾子也
T1937_.46.0888c01: 十八問。妙玄第九解本門得益云。令法身菩
T1937_.46.0888c02: 薩得大利益。抹十萬那由他土爲塵數。増道
T1937_.46.0888c03: 菩薩不能令盡。近代疑者云。分別功徳品但
T1937_.46.0888c04: 擧大千界中千界四天下等塵數。尚不及百
T1937_.46.0888c05: 千。何言十萬那由他耶
T1937_.46.0888c06: 答。於諸方面各那由他諸小國土方名大千。
T1937_.46.0888c07: 經云。大千等微塵數。豈不該於十萬。如一微
T1937_.46.0888c08: 塵。尚有十方分。況大千耶。若言盡十方界皆
T1937_.46.0888c09: 抹爲塵。則方與經文相違也
T1937_.46.0888c10: 十九問。釋籤第五解不動三昧云。果報及三
T1937_.46.0888c11: 惑成三不動者。動則兼業。諦但有三。業及見
T1937_.46.0888c12: 思同入俗諦所破故也。近代疑者云。餘三昧
T1937_.46.0888c13: 及以諸處皆以見思爲眞諦所破。此中何爲
T1937_.46.0888c14: 俗諦所破耶
T1937_.46.0888c15: 答。此中乃以業及見思同入生死俗諦。正爲
T1937_.46.0888c16: 眞諦所破。成於眞諦三昧矣。餘文以業同塵
T1937_.46.0888c17: 沙破則成俗諦三昧者。各有所以。何者。如
T1937_.46.0888c18: 前無垢等諸文中乃以散善破於惡業。散善
T1937_.46.0888c19: 則成假觀也。此中以定善破於散善則成空
T1937_.46.0888c20: 觀也。故云。背捨伏見思等。記主窮幽故有斯
T1937_.46.0888c21:
T1937_.46.0888c22: 二十問。止觀第一説三藏教佛神通云。一心
T1937_.46.0888c23: 作一。不得衆多。弘決云。化主語時。化事即
T1937_.46.0888c24: 語。化主默時。化事即默。語默既爾。餘義亦
T1937_.46.0888c25: 然。故非任運眞化也。近代疑者云。按倶舍二
T1937_.46.0888c26: 十七云。聲聞神通一心但作一。如來神通一
T1937_.46.0888c27: 心作無量。如彼頌曰。一化主語時。諸所化皆
T1937_.46.0888c28: 語。一化主若默。諸所化亦然。化身與化主。語
T1937_.46.0888c29: 必倶非佛。今止觀何違彼文耶。又大論第
T1937_.46.0889a01: 九明毘曇佛義。與今記文亦相違。不能繁引
T1937_.46.0889a02:
T1937_.46.0889a03: 答。假令化主化事一時現。而其語默不倶。乃
T1937_.46.0889a04: 一心作一語。一心作一默故。故云一心作也。
T1937_.46.0889a05: 豈比夫安禪合掌。以千萬偈讃諸法王。不動
T1937_.46.0889a06: 而應化。化無方者也。餘者相違可以意會。必
T1937_.46.0889a07: 無巨妨
T1937_.46.0889a08: 二十一問。止觀第三説別接通人云。初修空
T1937_.46.0889a09: 假二觀。破眞俗上惑盡。方聞中道。仍須修觀
T1937_.46.0889a10: 破無明能八相作佛。意云。即身登十地耳。近
T1937_.46.0889a11: 代疑者云。且別教人尚無肉身登十地者。云
T1937_.46.0889a12: 何從劣教來便能超登耶
T1937_.46.0889a13: 答。據其二觀功成二諦惑盡。仍修中觀深伏
T1937_.46.0889a14: 無明。必合經生歴於多劫。未知何處定云即
T1937_.46.0889a15: 身。應現聞中之言可云即世。修觀之語不
T1937_.46.0889a16: 必一生。況聞中之後不局今證。須歸後教
T1937_.46.0889a17:
T1937_.46.0889a18: 二十二問。止觀第六云。若超斷至第五品名
T1937_.46.0889a19: 家家。近代疑者云。弘決謂。大師所用並準舊
T1937_.46.0889a20: 婆沙。若欲知者。更檢彼文。今檢婆沙。斷三四
T1937_.46.0889a21: 品三二生者名爲家家。無超次。別亦無斷五
T1937_.46.0889a22: 品名家家者。何云超斷五品名家家耶。雖弘
T1937_.46.0889a23: 決解釋。猶不出此義。止觀又云。次斷六品盡
T1937_.46.0889a24: 名斯陀含果。超斷至六品盡名一往來。且斯
T1937_.46.0889a25: 陀含翻一往來。何以一名分超分次不同耶。
T1937_.46.0889a26: 止觀又云。次斷七品至八品名阿那含向。超
T1937_.46.0889a27: 斷第八品名一種子。此亦依彼論説斷。凡此
T1937_.46.0889a28: 中超義並未知所從
T1937_.46.0889a29: 答。婆沙新舊未暇撿
T1937_.46.0889b01: 二十三問。止觀等意云。無始藏心具十界十
T1937_.46.0889b02: 如是法。乃至佛果亦復如是。弘決云。闡提斷
T1937_.46.0889b03: 修善盡。但有性善在。如來斷修惡盡。但有
T1937_.46.0889b04: 性惡在。近代疑者云。起信論對治邪執門
T1937_.46.0889b05: 云。聞修多羅説一切世間生死染法皆依如
T1937_.46.0889b06: 來藏而有一切諸法不離眞如。以不解故。謂
T1937_.46.0889b07: 如來藏自體具有一切世間生死等法。云何
T1937_.46.0889b08: 對治
以如來藏從本已來。唯有過於恒河
T1937_.46.0889b09: 等諸淨功徳。不離不斷。不異眞如義故。以過
T1937_.46.0889b10: 恒沙等煩惱染法唯是妄有。性自本無。從無
T1937_.46.0889b11: 始世來。未曾與如來藏相應故。若如來藏體
T1937_.46.0889b12: 有妄法。而使證會永息妄者。則無是處
T1937_.46.0889b13: 謂性自本無。何與天台所談性具頓相違
T1937_.46.0889b14:
T1937_.46.0889b15: 答。百界千如。性善性惡。皆是體具。微妙法
T1937_.46.0889b16: 門。清淨功徳。即起信中過恒沙等諸淨功徳。
T1937_.46.0889b17: 不離不斷。皆眞如故。若一切世間生死煩惱
T1937_.46.0889b18: 妄染之法。皆是修惡。雖全性起。而違於性。
T1937_.46.0889b19: 故須永滅。若稱理而修。萬行功徳。皆是修善。
T1937_.46.0889b20: 亦全性起。而順於性。即同常住。故云。像實故
T1937_.46.0889b21: 稱理本有。虚空故迷轉成性。遂使證會之時
T1937_.46.0889b22: 修惡雖盡性惡常存也。諸家所明感應之義。
T1937_.46.0889b23: 爲不知性惡法門故。其果後垂惡趣之身。皆
T1937_.46.0889b24: 須以神通力變現。所以今家斥同外道神變
T1937_.46.0889b25: 也。故云。證本眞源。還任衆生。轉識現起。若
T1937_.46.0889b26: 不談體具十界。亦是別教之義。若得此意。一
T1937_.46.0889b27: 家教旨如觀掌中。與諸經論更無少異也
T1937_.46.0889b28: 二十四問。四教義第一解有頓漸等教異云。
T1937_.46.0889b29: 鹿野鶴林之文。七處八會之教。豈非無頓漸
T1937_.46.0889c01: 之異不定祕密之殊。疑者云。此中應言豈非
T1937_.46.0889c02: 有。何言無字耶
T1937_.46.0889c03: 答。若據此地本。而云非頓漸之異。今以義求
T1937_.46.0889c04: 之。知二處本皆訛。於彼本非字下。須除無
T1937_.46.0889c05: 字。此地本須於非字上加一豈字。則彼此文
T1937_.46.0889c06: 義成也
T1937_.46.0889c07: 二十五問。四教義第三云。三藏菩薩行菩薩
T1937_.46.0889c08: 道。二阿僧祇劫是煖法位。第三僧祇是頂法
T1937_.46.0889c09: 云云。近代疑者云。婆沙論後身菩薩坐道樹
T1937_.46.0889c10: 下。始修四善根。一座成正覺。三藏教義多依
T1937_.46.0889c11: 婆沙。斯文相違何耶
T1937_.46.0889c12: 答。三藏菩薩二三僧祇雖用煖頂觀法。正爲
T1937_.46.0889c13: 伏惑。行諸事行。若到樹下。行爲眞故。復用
T1937_.46.0889c14: 四法爲斷惑加行也。如三祇久伏三界思惑。
T1937_.46.0889c15: 而於樹下仍用三十四心。以此驗之知非碩
T1937_.46.0889c16:
T1937_.46.0889c17: 二十六問。一家圓宗教部所引經論。并舊師
T1937_.46.0889c18: 所著章疏。多與本文相違。未知何也
T1937_.46.0889c19: 答。山家凡所立義。徴引諸文多取其義。不專
T1937_.46.0889c20: 寫文。乍似相違。實不相違。當以意會之則
T1937_.46.0889c21: 可也
T1937_.46.0889c22: 二十七問。五百問論題下。云妙樂大師造。疑
T1937_.46.0889c23: 者云。此論似多訛謬。且擧一二。如言阿難羅
T1937_.46.0889c24: 雲。論中不擧供養佛數。及破他師所釋種性
T1937_.46.0889c25: 等七地義。似歡喜等十地。若是大師所製。不
T1937_.46.0889c26: 可不通
T1937_.46.0889c27: 答。此論宋地闕本。茲不得而評論矣
T1937_.46.0889c28:   草庵録紀日本國師問事
T1937_.46.0889c29: 日本國師嘗遣徒抗海。致問二十於法智。法
T1937_.46.0890a01: 智答之。皆深於理致也。後廣智嗣法席。復遣
T1937_.46.0890a02: 其徒紹良等二人。齎金字法華經。如贄見之
T1937_.46.0890a03: 禮。因哀泣致敬。請學於輪下。三載其道大成。
T1937_.46.0890a04: 還國大洪台學。曾魯公碑其塔。具道之
T1937_.46.0890a05:   再答日本國十問
T1937_.46.0890a06:   此十問不知彼國何師所設而來
相傳但云。日本國問。四明法師答
T1937_.46.0890a07: 一問。定性聲聞成佛不成佛疑。解深密經云。
T1937_.46.0890a08: 成就第一趣聲聞。一切諸佛盡力教化。不能
T1937_.46.0890a09: 令其坐道場得無上菩提。我説名爲寂滅聲
T1937_.46.0890a10: 聞。唯識論云。定性聲聞入無餘涅槃者。身智
T1937_.46.0890a11: 倶滅。猶如虚空。非衆生數。更不發心。且經論
T1937_.46.0890a12: 若爾。而天台宗若何解釋深密唯識之文。顯
T1937_.46.0890a13: 定性聲聞成佛之道理耶
T1937_.46.0890a14: 答。深密唯識經論是顯露施權之教。聲聞趣
T1937_.46.0890a15: 寂唯尚偏眞。依理發心但成灰斷。未知實理
T1937_.46.0890a16: 究竟眞常。欲趣菩提。終不可得。及至鷲峯法
T1937_.46.0890a17: 華會上。開權顯實。正直捨方便。但説無上道。
T1937_.46.0890a18: 三周授記聲聞作佛。不可更執昔日經論聲
T1937_.46.0890a19: 聞不得作佛也
T1937_.46.0890a20: 二問。闡提成佛不成佛疑。善戒經云。若無菩
T1937_.46.0890a21: 薩性者。雖復發心勤修精進。終不能得阿耨
T1937_.46.0890a22: 菩提。瑜伽論云。無種性誦持瑜伽。以無種性
T1937_.46.0890a23: 故。雖則發心及修加行。不堪圓滿無上菩提。
T1937_.46.0890a24: 如是經論足顯闡提無成佛義。今天台宗於
T1937_.46.0890a25: 彼經論。若何融會
T1937_.46.0890a26: 答。所引善戒瑜伽發心修證稱闡提無性者。
T1937_.46.0890a27: 此是藏教。發心同前二乘。未明中實眞常之
T1937_.46.0890a28: 性。非是闡提人也。其闡提者信心未具。未能
T1937_.46.0890a29: 發心。謂無縁了二因。所以不云成佛。故涅槃
T1937_.46.0890b01: 云。或有佛性闡提人有善根人無謂闡提有
惡境界性
T1937_.46.0890b02: 有佛性善根人有闡提人無謂善根人有
善因縁性故
或有佛
T1937_.46.0890b03: 性二人倶無謂倶無縁
了二性故
以上無縁了二性故。
T1937_.46.0890b04: 説闡提無佛性義。又經云。或有佛性二人倶
T1937_.46.0890b05: 謂有正因
佛性也
約此正因。闡提極惡有成佛義。
T1937_.46.0890b06: 是以涅槃終極顯性談常。不簡闡提極惡。咸
T1937_.46.0890b07: 同正性倶得成佛。況二乘耶
T1937_.46.0890b08: 三問。非情草木成佛不成佛疑。涅槃經云。若
T1937_.46.0890b09: 拘陀樹有心。我當授與阿耨菩提記。以其無
T1937_.46.0890b10: 心故。不與授記。法相論云。眞如能爲一切諸
T1937_.46.0890b11: 法所依。無心草木雖無所變。但有理性無行
T1937_.46.0890b12: 性。不可成佛云云。今天台宗如何解釋經論。
T1937_.46.0890b13: 建立非情草木成佛耶
T1937_.46.0890b14: 答。涅槃經法相論草木無心但有理性無行
T1937_.46.0890b15: 性者。此是權教故簡無情。爲起眞修。乃須
T1937_.46.0890b16: 進行方得成佛。縁修乃是無常。即是本無今
T1937_.46.0890b17: 有義也。欲顯眞修。須依理性。理非今古。不簡
T1937_.46.0890b18: 色心。一成一切成。故説無情成佛也。又依縁
T1937_.46.0890b19: 修説。無情成佛者。相盡情忘。則無情悉成佛
T1937_.46.0890b20:
T1937_.46.0890b21: 四問。法華囑累品安前安後疑。今羅什譯於
T1937_.46.0890b22: 神力品後次置囑累。而法相宗立十不可八
T1937_.46.0890b23: 相違。須移經末。若爾。如何通彼一十八難。當
T1937_.46.0890b24: 依羅什所安耶
T1937_.46.0890b25: 答。囑累一品慈恩安國並令移於勸發品後。
T1937_.46.0890b26: 若在於前。有八相違十不可。天台之意須依
T1937_.46.0890b27: 羅什次神力品。荊溪總別破之。亦八不可十
T1937_.46.0890b28: 相違。且出塔已後凡述多寶。皆云塔中。不云
T1937_.46.0890b29: 見佛。若移在後。無出塔處。一不可也。分身
T1937_.46.0890c01: 散後凡有所述。唯論佛塔。不渉分身。若移在
T1937_.46.0890c02: 後。佛無散處。二不可也。囑累文中佛散土穢
T1937_.46.0890c03: 已下經文言。不渉淨。若移在後。無復穢處。三
T1937_.46.0890c04: 不可也。會本居地。因塔升空。佛散出塔。後文
T1937_.46.0890c05: 在地。若移在後。無還地處四不可也。囑累品
T1937_.46.0890c06: 後經既未盡。但述衆喜。不云而去。若移在後。
T1937_.46.0890c07: 須加而去。五不可也。勸發品後無復餘文。經
T1937_.46.0890c08: 既已終。則云而去。若移在後。須除而去。六不
T1937_.46.0890c09: 可也。本迹事畢。須有所付。是有囑累。若移在
T1937_.46.0890c10: 後。法無所歸。七不可也。囑累已後明乘乘人
T1937_.46.0890c11: 事須囑累。若移在後。師弟參雜。八不可也。其
T1937_.46.0890c12: 十相違一一叙破具載妙樂記中
T1937_.46.0890c13: 五。今昔一乘同異疑。法華曰。十方佛土中
T1937_.46.0890c14: 唯有一乘法。蓋昔日爲三爲二。今經開之唯
T1937_.46.0890c15: 一耳。若然。何故勝鬘經云。聲聞縁覺皆入大
T1937_.46.0890c16: 乘。大乘者。即是佛乘。是故三乘即是一乘。此
T1937_.46.0890c17: 言一乘。與今法華一乘。同耶異耶。同則有妨
T1937_.46.0890c18: 一代化意。異則異相云何
T1937_.46.0890c19: 答。經論同異固多。要須以義定之則可。且勝
T1937_.46.0890c20: 鬘一經部居第三方等時教。二乘在座。正當
T1937_.46.0890c21: 彈呵轉小入大之時。台教有曰。若到方等。
T1937_.46.0890c22: 必到法華者。蓋受彈之後次第證入也。而彼
T1937_.46.0890c23: 經謂二乘入一乘者。一者此經方等部中。預
T1937_.46.0890c24: 叙法華當來所證耳。故彼經上文云。必當得
T1937_.46.0890c25: 阿耨菩提。何以故。聲聞縁覺皆入大乘。請觀
T1937_.46.0890c26: 當得之言。自見指歸矣。二則若就方等自論。
T1937_.46.0890c27: 則二乘受呵。轉藏成通。通是摩訶衍門。亦
T1937_.46.0890c28: 得謂之二乘皆入大乘也。二釋之中初義爲
T1937_.46.0890c29:
T1937_.46.0891a01: 六問。文殊無去有來疑。且此經序分文殊爲
T1937_.46.0891a02: 列衆之首。復爲彌勒引古決答。至下三周之
T1937_.46.0891a03: 中。並無文殊入海之文。如何達多品忽於大
T1937_.46.0891a04: 海娑竭羅龍王宮涌出耶
T1937_.46.0891a05: 答。文殊無入海之文者。準佛成道後四十二
T1937_.46.0891a06: 年。便居靈鷲説法華經。首尾八載時既長遠。
T1937_.46.0891a07: 或有入海之文。經文傳譯此土從略。是故不
T1937_.46.0891a08: 云也。此猶約事解釋如此。若約理智伸之。此
T1937_.46.0891a09: 經如來常在海中宣揚。文殊實智周遍。豈隔
T1937_.46.0891a10: 鷲峯聽受。理既無在。寧局方隅。感應而處處
T1937_.46.0891a11: 釋迦。隨縁而身身妙徳也
T1937_.46.0891a12: 七問。龍女成佛權實疑。經云。八歳龍女於刹
T1937_.46.0891a13: 那頃發菩提心。乃至云。即往南方無垢世界。
T1937_.46.0891a14: 坐寶蓮華。成等正覺。且三論法相宗難曰。彼
T1937_.46.0891a15: 娑竭羅龍王既是深位。權現龍身。豈其龍女
T1937_.46.0891a16: 成佛是實證耶
T1937_.46.0891a17: 答。他宗言權者。乃是高位聖人爲軌下凡故
T1937_.46.0891a18: 示近成。若天台云實者。顯佛乘權巧妙力。開
T1937_.46.0891a19: 性海不思議眞常。一念發心便成正覺。故
T1937_.46.0891a20: 疏引經云。法性如大海。不説有是非。凡夫賢
T1937_.46.0891a21: 聖人平等無高下。唯在心垢淨。取證如反掌。
T1937_.46.0891a22: 舍利弗擧女人五障以爲疑。智積明積劫行
T1937_.46.0891a23: 行而作難。龍女以圓珠獻佛。息衆疑心。何至
T1937_.46.0891a24: 今日更存猶豫
T1937_.46.0891a25: 八問。龍女華座成佛別圓疑。且龍女成佛若
T1937_.46.0891a26: 是圓乘。當以虚空爲座。何故坐寶蓮華。而是
T1937_.46.0891a27: 別佛座耶。又三周得記皆是未來成佛。何故
T1937_.46.0891a28: 龍女現身成佛。而無成佛劫國名號。何耶
T1937_.46.0891a29: 答。龍女是圓頓教中成道法身頓顯。一成一
T1937_.46.0891b01: 切成。一身一切身。一土一切土。報智頓明。乃
T1937_.46.0891b02: 於蓮華藏界。身土不相妨。色心爲罣礙。雖坐
T1937_.46.0891b03: 寶蓮華。體即虚空性。乃不思議圓融解脱大
T1937_.46.0891b04: 用也。若然者。何別之有哉。其三周得記未來
T1937_.46.0891b05: 成佛者。皆是鈍根聲聞。未曾修菩薩行。是故
T1937_.46.0891b06: 再歴塵劫修治。龍女乃是乘急戒緩之人。是
T1937_.46.0891b07: 故一超直入也。其如不言劫國名號者。當以
T1937_.46.0891b08: 通別二記伸之。通則不言。別則有之也
T1937_.46.0891b09: 九問。身子今昔同異疑。華嚴會上有舍利弗。
T1937_.46.0891b10: 此與法華身子何異云何。且華嚴身子從外
T1937_.46.0891b11: 道家來。聞阿鞞説偈證初果。次到佛所證四
T1937_.46.0891b12: 果。則非法華身子。若異者。豈釋迦一化有二
T1937_.46.0891b13: 身子耶
T1937_.46.0891b14: 答。華嚴談別圓。不説藏通。二乘在座如聾若
T1937_.46.0891b15: 瘂。既不入二乘人手。不能革凡成聖。但全生
T1937_.46.0891b16: 如乳。遂游化鹿苑。施設漸權。於茲獲益。革外
T1937_.46.0891b17: 道之邪計。證無漏之涅槃。次方等彈偏中。般
T1937_.46.0891b18: 若洮汰。來至法華。大顯一實。此是法華之聲
T1937_.46.0891b19: 聞也。是則不二而二。身子今昔不同。二而不
T1937_.46.0891b20: 二。只是一身。元無兩人也
T1937_.46.0891b21: 十問。不還果生五淨居疑。小乘所説不還果
T1937_.46.0891b22: 遍彼上流聖位。於無雲福生廣果天中。生五
T1937_.46.0891b23: 淨居天者。且不還果身不作受生業。何故下
T1937_.46.0891b24: 三天。能生五淨居天耶。若言凡夫時作業者。
T1937_.46.0891b25: 入正性離生之日。但捨凡夫異熟業。何有凡
T1937_.46.0891b26: 夫業生五淨居業耶
T1937_.46.0891b27: 答。小乘入見道位斷見惑。即障理惑也。初證
T1937_.46.0891b28: 人空。得無我相。乃不發業。離四惡趣異熟生
T1937_.46.0891b29: 障也。其第二果欲界五趣雜居。九品界繋潤
T1937_.46.0891c01: 生惑。即於人天七反受生。其不來果色無色
T1937_.46.0891c02: 界繋。八九七十二品潤生惑。在二界定業受
T1937_.46.0891c03: 生。既有惑潤受生。何疑其生五淨居耶。唯至
T1937_.46.0891c04: 四果永斷界繋。方不受生矣
T1937_.46.0891c05:   答泰禪師佛法十問并序
T1937_.46.0891c06:  禪宗泰禪師問 四明法師答 
T1937_.46.0891c07:   清泰濫處禪關。叨陪海衆。竊見諸方商略
T1937_.46.0891c08: 所疑。輒陳十種疑問。特伸請益。伏惟。金錍
T1937_.46.0891c09: 在手。寶鑒當懷。俯賜發揮。永爲良導。不勝
T1937_.46.0891c10: 萬幸。天聖元年三月初一日 清泰諮問
T1937_.46.0891c11: 延慶和尚法智大導師
T1937_.46.0891c12: 一問。無明與法性。爲有前後。爲無前後。若云
T1937_.46.0891c13: 有前後者。何云。法性無初。無明亦無有始。又
T1937_.46.0891c14: 云。無明即是佛性耶。若言無前後者。何故佛
T1937_.46.0891c15: 果位中。斷盡無明。方成佛果。既云斷盡。應斷
T1937_.46.0891c16: 法性耶
T1937_.46.0891c17: 答。若論本具。平等一性則非眞非妄。而不説
T1937_.46.0891c18: 有無。明法性亦不論於有始有終。但衆生自
T1937_.46.0891c19: 無始忽然不覺。迷理而生無明。無明有熏眞
T1937_.46.0891c20: 之用。法性有隨妄之能。眞妄和合名爲縁起。
T1937_.46.0891c21: 故金錍曰。無有無波之水。未有不濕之波。在
T1937_.46.0891c22: 濕詎間於混澄。爲波自分於清濁。雖則有清
T1937_.46.0891c23: 有濁。而一體無殊。所謂清濁波者眞妄兩用
T1937_.46.0891c24:  清濁濕性者一體無殊也。無明法性體一故
T1937_.46.0891c25: 起無前後。故起信論云。如來藏無前際故。無
T1937_.46.0891c26: 明之相亦無有始是也。若覺悟時達妄即眞。
T1937_.46.0891c27: 了無明即是法性。約修門説。義當斷妄。雖曰
T1937_.46.0891c28: 斷妄。妄體本眞。妄何所斷。故曰。無明亦無有
T1937_.46.0891c29: 終。又若究其正迷之時。如夢中人。而不知是
T1937_.46.0892a01: 夢忽然夢覺。迷妄自息。是則風息水澄。妄消
T1937_.46.0892a02: 眞顯矣。審而思之。無俟多論也
T1937_.46.0892a03: 二問。一切衆生本來同一法性。法性本來清
T1937_.46.0892a04: 淨。何因縁故忽迷。只如初迷之時。爲一時
T1937_.46.0892a05: 迷。爲前後迷。若云一時迷者。悟時亦應一時
T1937_.46.0892a06: 開悟證於佛果。何故現有衆生未悟耶。若前
T1937_.46.0892a07: 後者。既同一法性。以何因縁而致前後迷耶」
T1937_.46.0892a08: 答。具徳圓常正性眞空妙有遇縁而發。法爾
T1937_.46.0892a09: 如斯。不勞造作。且迷妄縁起者。如人忽睡。靈
T1937_.46.0892a10: 焔潜生眼觀刹那狂覺忽起。一切衆生所迷
T1937_.46.0892a11: 眞如能迷不覺。眞妄和合二無二相。然則佛
T1937_.46.0892a12: 性雖一。迷悟雖同。六道四生遇縁。熏習親疎
T1937_.46.0892a13: 不等。根性利鈍有異。是故覺有前後。誠不可
T1937_.46.0892a14: 以無明法性一故根性倶同也。是知。一切衆
T1937_.46.0892a15: 生迷無前後。覺有前後。譬如夜間多人同睡。
T1937_.46.0892a16: 睡時雖同。不妨前後起也。善解此譬。來問自
T1937_.46.0892a17: 消矣
T1937_.46.0892a18: 三問。一切衆生既迷本性已。何故忽然能開
T1937_.46.0892a19: 悟耶。若言因善知識教法縁熏得開悟者。只
T1937_.46.0892a20: 如最初一佛。又從何人得法信解開悟耶
T1937_.46.0892a21: 答。衆生得悟縁熏不同。或有無師自悟。承本
T1937_.46.0892a22: 自然智而證之。良由本具靈明。能自推理而
T1937_.46.0892a23: 得解悟。故祖師云。空寂體上無師智自然能
T1937_.46.0892a24: 知。既知自性而便成佛也。一人成佛之後。
T1937_.46.0892a25: 展轉説法化迷衆生。衆生禀教修行。是故
T1937_.46.0892a26: 次第成佛。若爾。何疑最初一佛無從開悟
T1937_.46.0892a27:
T1937_.46.0892a28: 四問。欽聞諸佛果上。凡所證法一切衆生悉
T1937_.46.0892a29: 具有之。今且就人中以論因中。如何辨於
T1937_.46.0892b01: 三明八解五眼六通乃至毛呑巨海芥納須彌
T1937_.46.0892b02: 等用耶。若言至佛果方得者。本有之義又何
T1937_.46.0892b03: 述焉
T1937_.46.0892b04: 答。諸佛衆生縁起雖異。覺海同源。諸佛悟理。
T1937_.46.0892b05: 性相無礙。衆生迷妄。事理懸隔。故金錍曰。衆
T1937_.46.0892b06: 生唯有迷中之事理。諸佛具有悟中之事理。
T1937_.46.0892b07: 迷悟雖殊。事理體一。一佛成道。法界無非此
T1937_.46.0892b08: 佛之依正。衆生自於佛依正中。而生苦樂升
T1937_.46.0892b09: 沈。升沈既作。解脱無期。今則籍教熏修契圓
T1937_.46.0892b10: 實理。傚菩薩之所修。修無所作。同諸佛之
T1937_.46.0892b11: 所證。證諸本具。是則一念頓圓於一切。一切
T1937_.46.0892b12: 普攝於一塵。三明八解日用不虧。五眼六通
T1937_.46.0892b13: 介爾具足。故荊溪曰。凡聖一如。色香泯淨。阿
T1937_.46.0892b14: 鼻依正全處極聖之自心。毘盧身土不愈下
T1937_.46.0892b15: 凡之一念者是也。毛呑芥納者。淨名不思
T1937_.46.0892b16: 議解脱大用也。且凡夫一念造惡之心尚遍
T1937_.46.0892b17: 十方三世。豈不思議大用不即含納。若不信
T1937_.46.0892b18: 凡心理本具足此用。則諸佛果上依正融通
T1937_.46.0892b19: 悉不成矣
T1937_.46.0892b20: 五問。眞妄二法爲同爲異。若言同者。妄本是
T1937_.46.0892b21:  古人不應云錯將世智爲佛智。如認魚目
T1937_.46.0892b22: 爲明珠。若言異者。應是離妄有眞。古人不應
T1937_.46.0892b23: 云棄波求水捨器求金。若眞妄兩立又不雙
T1937_.46.0892b24: 存。云何剖伸耶
T1937_.46.0892b25: 答。有眞有妄者。對迷説覺也。絶眞絶妄者。泯
T1937_.46.0892b26: 相離筌也。確論其旨。眞則全妄之眞。妄則全
T1937_.46.0892b27: 眞之妄。二無二體也。佛大聖人説眞説妄者。
T1937_.46.0892b28: 所以欲人慕其眞而破諸妄。使妄不得而興
T1937_.46.0892b29: 也。世人於茲不了。強執現前一念妄心均已
T1937_.46.0892c01: 是佛。正墮古人錯將強認之説矣。若更棄此
T1937_.46.0892c02: 妄念別覓眞如。復同偏教所修。猶如棄波求
T1937_.46.0892c03: 水捨器求金焉。茲二者過猶不及也。要須不
T1937_.46.0892c04: 即不離妙在其中。斯可矣。來意問。以眞妄同
T1937_.46.0892c05: 異者。今答曰。非同異中。假立同異也。非同異
T1937_.46.0892c06: 者。眞妄同源縛脱不二故。假立同異者。迷悟
T1937_.46.0892c07: 不同。情智有異也。如此甄之。自然懸合諸文。
T1937_.46.0892c08: 毋勞委論矣
T1937_.46.0892c09: 六問。夫言無情説法者。爲是名本清淨法性
T1937_.46.0892c10: 爲無情説法。爲是指草木瓦礫爲無情説法。
T1937_.46.0892c11: 若本清淨法性爲無情説法者。此性横遍竪
T1937_.46.0892c12: 窮。生佛平等。不應言説法也。縱有言説。誰爲
T1937_.46.0892c13: 聽受。若指草木瓦礫爲無情説法者。教相如
T1937_.46.0892c14: 何分別耶
T1937_.46.0892c15: 答。無情説法之言。其來尚矣。的論其要。難
T1937_.46.0892c16: 得其旨。汝問以清淨法性草木瓦礫立二法
T1937_.46.0892c17: 也。當知法性之外無別瓦木。瓦木之外無別
T1937_.46.0892c18: 法性。二非二也。故華嚴曰。法性遍在一切
T1937_.46.0892c19: 處一切山河及國土。三世悉在無有餘。亦無
T1937_.46.0892c20: 形相而可得。此道若論有相。充塞太虚。包含
T1937_.46.0892c21: 法界。若論無相。一法不留。見聞不住。卷舒
T1937_.46.0892c22: 自在。體露堂堂。昔南陽忠國師答學者。以牆
T1937_.46.0892c23: 壁瓦礫爲古佛心。不異此旨。若論説法。熾然
T1937_.46.0892c24: 常説。古今無間。華嚴之中塵説刹説佛説衆
T1937_.46.0892c25: 生説三世一切説。若論聽受。十方齊説。十方
T1937_.46.0892c26: 齊聞。三世倶宣。三世倶聽。古人道。虚空問
T1937_.46.0892c27: 萬像。萬像答虚空。誰人親得聞。木叉了角童。
T1937_.46.0892c28: 又云。眞説法時聲不現。正堂堂處沒却身。學
T1937_.46.0892c29: 人又問國師。無情説法誰人得聞。師曰。諸佛
T1937_.46.0893a01: 得聞。曰衆生應無分耶。師曰。我爲衆生説。曰
T1937_.46.0893a02: 某甲聾瞽不聞。師應得聞。師曰。我亦不聞。曰
T1937_.46.0893a03: 師既不聞。爭知無情説法。師曰。我若得聞。即
T1937_.46.0893a04: 齊諸佛。汝即不聞我所説法。曰衆生畢竟得
T1937_.46.0893a05: 聞否。師曰。衆生若聞。即非衆生。國師之答稍
T1937_.46.0893a06: 有深致。識者知之
T1937_.46.0893a07: 七問。世間有情變爲無情。如石夫人地蟾石
T1937_.46.0893a08: 蠏等。無情變爲有情。如麰麥腐草化爲飛蝶
T1937_.46.0893a09: 螢火等。此等生類是何因縁而爾遷變耶
T1937_.46.0893a10: 答。只一如來藏性。衆生循業發現不同。是故
T1937_.46.0893a11: 山河大地建立胎卵濕化成形。如佛頂經曰。
T1937_.46.0893a12: 覺海性澄圓。圓澄覺元妙。元明照生所。所立
T1937_.46.0893a13: 照性亡。迷妄有虚空。依空立世界。想澄成國
T1937_.46.0893a14: 土。知覺乃衆生。且無情化有情者。神識乘時
T1937_.46.0893a15: 而來。依草附木也。有情化無情者。神識遇氣
T1937_.46.0893a16: 遷變。驅&T021400;枯朽也。當知千變不離於一念。萬
T1937_.46.0893a17: 化難逃於藏識。世間更有火鼠湯蟲氷蠶石
T1937_.46.0893a18: 鷰。情器難量。業報奚測。佛及衆生倶不思議
T1937_.46.0893a19: 於茲見矣
T1937_.46.0893a20: 八問。世間有人。此身未死。彼處已生。如王院
T1937_.46.0893a21: 主等。此何因縁也。若云衆生業用自在者。一
T1937_.46.0893a22: 切衆生皆有業用。何故例無此事耶
T1937_.46.0893a23: 答。天台承南嶽三種妙法。一曰衆生法。二曰
T1937_.46.0893a24: 佛法。三曰心法。此三妙故。不可以牛羊之眼
T1937_.46.0893a25: 觀視。亦不可以凡情世智測識。有如來智眼
T1937_.46.0893a26: 者方堪量度。良由體性不可思議一一高廣
T1937_.46.0893a27: 故。華嚴所謂如心佛亦爾。如佛衆生然。心佛
T1937_.46.0893a28: 及衆生。是三無差別。諸佛妙證無差之道。故
T1937_.46.0893a29: 能於一身化千百億身。於一法演無量諸法
T1937_.46.0893b01: 六根三業法界大用無有窮盡。衆生處迷雖
T1937_.46.0893b02: 不能爾。而由性徳本具此體用故。只於業報
T1937_.46.0893b03: 之身亦能少分變現。如上古舜帝。分身而應
T1937_.46.0893b04: 二妃。倩女離魂而合爲一質。縣令晝寢識化
T1937_.46.0893b05: 爲魚。至有二人雙存枕上。二魂悉在地獄受
T1937_.46.0893b06: 殃者。如斯等事不能殫擧。皆是衆生界中業
T1937_.46.0893b07: 報難思之事。是知不獨王院主一人而已。何
T1937_.46.0893b08: 苦興茲疑難哉
T1937_.46.0893b09: 九問。有情無情既同一眞性。何故斫伐樹木。
T1937_.46.0893b10: 不爲寃對。不令人墮地獄。纔損有情。便爲寃
T1937_.46.0893b11: 對。令人墮苦受報何耶。又復既是依正二報
T1937_.46.0893b12: 同一法性。何故有情有覺知。無情無覺知
T1937_.46.0893b13:
T1937_.46.0893b14: 答。法界體性離諸妄念。相等虚空。無所不遍。
T1937_.46.0893b15: 遍依遍正。遍根遍塵。至一極微無非法界全
T1937_.46.0893b16: 體而遍。嗟夫群生梏桎斯體妄爲情器。情則
T1937_.46.0893b17: 四生六道水陸空行。器則山川嶽涜草木叢
T1937_.46.0893b18: 林。於情分中妄計我人知見。故有苦楚寃對
T1937_.46.0893b19: 之事。器分既無我人知見。故無業累讎償之
T1937_.46.0893b20: 愆。如是不同皆是衆生境界虚妄分別。究論
T1937_.46.0893b21: 法界。體性有何差別。故荊溪曰。縱然造依
T1937_.46.0893b22: 造正。依理終無異轍。斯言是也
T1937_.46.0893b23: 十問。一切衆生既同一覺性。何故捶打他人。
T1937_.46.0893b24: 不覺痛苦。却爲快樂。既各不相知。云何辨平
T1937_.46.0893b25: 等覺性耶
T1937_.46.0893b26: 答。清淨本然。尚無一法可以當情。況論捶打
T1937_.46.0893b27: 痛苦之事。但眞如不守自性。變爲諸法。如一
T1937_.46.0893b28: 源水從流派別清濁動靜海鹹河淡。是故於
T1937_.46.0893b29: 中人我競起。愛惡是興。以強陵弱。攻撃不
T1937_.46.0893c01: 休。子今設問。正是銓量迷妄中事。惟當返妄
T1937_.46.0893c02: 歸眞背塵合覺。則了十方三世一切衆生同
T1937_.46.0893c03: 共一法身一身一智慧力無畏亦然。到此之
T1937_.46.0893c04: 時。一證平等覺性。尚無彼此色相迭相見。豈
T1937_.46.0893c05: 復論於世間捶打勝負哉
T1937_.46.0893c06:   再答泰禪師三問
T1937_.46.0893c07:  禪宗泰禪師問 四明法師答 
T1937_.46.0893c08:  清泰不揣下愚。輒具疑問十條。上請教誨。
T1937_.46.0893c09: 茲承賜答。三復感悰。如獲珙寶矣。然則日月
T1937_.46.0893c10: 固明。盲者自咎。其間尚餘三處未曉。不免再
T1937_.46.0893c11: 露鄙拙。果蒙洊與指示。下情感幸之至 清泰
T1937_.46.0893c12: 上白。延慶教主法智大法師
T1937_.46.0893c13: 一問奉。第一答中云。忽然不覺。迷理而生無
T1937_.46.0893c14: 明。只如不覺。依何而生。以何爲體。何因縁故
T1937_.46.0893c15: 忽然生耶
T1937_.46.0893c16: 答。甚深藏性之源非眞非妄。此性隨縁而眞
T1937_.46.0893c17: 而妄。故佛性論云。單眞不生獨妄難成。眞妄
T1937_.46.0893c18: 和合。方有所爲。是故教門所示眞有隨縁不
T1937_.46.0893c19: 變之義。妄有體空成事之能。良以靈源無住。
T1937_.46.0893c20: 隨妄而生。強覺既迷。忽然而起。然此起妄
T1937_.46.0893c21: 之言復應了知其意。若言衆生本覺圓明之
T1937_.46.0893c22: 性。此即直指衆生無始無明而爲法性。以無
T1937_.46.0893c23: 明法性體一故。若言忽然不覺而生無明。
T1937_.46.0893c24: 此即約修以説。對性論起。從本覺體而有不
T1937_.46.0893c25: 覺也。不如是。則不能顯進修之人。是復本還
T1937_.46.0893c26: 源之道矣。以此意故。凡諸經論多云從眞以
T1937_.46.0893c27: 起妄也。其實一切衆生自無始來。唯有迷妄
T1937_.46.0893c28: 不覺而已。故起信論曰。一切衆生不名爲
T1937_.46.0893c29: 覺。以從本以來未曾離念故。説無始無明是
T1937_.46.0894a01: 也。子問不覺依何而生。若曉上意。則不必如
T1937_.46.0894a02: 此問也。如首楞嚴中滿願子嘗疑此事。佛
T1937_.46.0894a03: 反責曰。既稱爲妄。云何有因。又圓覺經金
T1937_.46.0894a04: 剛藏亦啓此難。佛斥非爲正問。諦觀兩處。佛
T1937_.46.0894a05: 意誠不欲興此疑難。蓋衆生之妄自無始即
T1937_.46.0894a06: 有之也
T1937_.46.0894a07: 二問奉。第二答中云。一切衆生迷無前後。覺
T1937_.46.0894a08: 有前後。譬如夜間多人同睡。睡時雖同。不妨
T1937_.46.0894a09: 前後起也。若如此漸漸覺悟成佛。應是衆生
T1937_.46.0894a10: 界有畢盡之期。若然者。經論之中何以並言
T1937_.46.0894a11: 衆生無邊耶
T1937_.46.0894a12: 答。一切衆生無始覆眞和合而起諸相。雖眞
T1937_.46.0894a13: 源不二。而所照有殊。如古徳道。含生隨業現。
T1937_.46.0894a14: 三界不同躯。如漚依水起。水不礙沈浮。迷源
T1937_.46.0894a15: 雖不二。熏發有賢愚。來問以衆生成佛衆生
T1937_.46.0894a16: 界盡者。如彼水生浮漚。漚雖前後滅。即不可
T1937_.46.0894a17: 言水隨滅也。故佛藏經云。一日之中有百千
T1937_.46.0894a18: 萬億恒河沙衆生。一時成佛。衆生界不減。佛
T1937_.46.0894a19: 界亦不増。何以故。如來藏無盡故。又長沙大
T1937_.46.0894a20: 師讃南泉云。堂堂南泉三世之源。金剛常住
T1937_.46.0894a21: 十方無盡。其旨亦同。當善思惟。切勿於衆生
T1937_.46.0894a22: 難思境界中而起斷滅見也
T1937_.46.0894a23: 三問奉。第六答無情説法中云。十方齊説。十
T1937_.46.0894a24: 方齊聞。三世倶宣。三世倶聽。既齊説。又如何
T1937_.46.0894a25: 倶聞。既齊宣。又如何倶聽。況復諸聖又如何
T1937_.46.0894a26: 用聞耶
T1937_.46.0894a27: 答。子疑齊説齊聞倶宣倶聽者。當知刹刹塵
T1937_.46.0894a28: 塵倶説倶聽。説聽同時。了無異趣。妙哉此境。
T1937_.46.0894a29: 不可以言想求。不可以凡情測。是大總相法
T1937_.46.0894b01: 門寂而常照。法身冥資之境也。故荊溪曰。願
T1937_.46.0894b02: 解脱之日。依報正報常宣妙經。一刹一塵無
T1937_.46.0894b03: 非利物。又問諸聖如何用聞者。既云法身冥
T1937_.46.0894b04: 資一切倶説。豈不能一切倶聽。如是則言不
T1937_.46.0894b05: 干舌。千聖倶聞。照故恒説。遮故倶聽。衆生
T1937_.46.0894b06: 纔聞即同諸佛。前佛後佛其一揆焉。若更別
T1937_.46.0894b07: 立程途。則非西聖一路涅槃門矣
T1937_.46.0894b08:   天童凝禪師上四明法師第一書
T1937_.46.0894b09: 正月十八日。天童山景徳禪寺住持傳法苾芻
T1937_.46.0894b10: 子凝。謹熏沐裁書于延慶堂上教主法智大師
T1937_.46.0894b11: 侍者。
子凝
甞聞。智者千慮或有一失。愚者千慮或
T1937_.46.0894b12: 有一得。斯往哲之格言。非潜夫之臆説也。
T1937_.46.0894b13: 子凝素昧達人之旨。輒陳愚者之言。願涜聽
T1937_.46.0894b14: 聰。少陳狂狷。近因暇日。恭覽十不二門指要
T1937_.46.0894b15: 鈔。義峯孤聳。非郄克之足能躋。教海汪洋。豈
T1937_.46.0894b16: 師曠之耳能盡者也。珍重珍重。中所援引。達
T1937_.46.0894b17: 磨門下三人得法而有淺深。尼總持云。斷煩
T1937_.46.0894b18: 惱證菩提。師云。得吾皮。道育云。迷即煩惱。
T1937_.46.0894b19: 悟即菩提。師云得吾肉。慧可云。本無煩惱。元
T1937_.46.0894b20: 是菩提。師云。得吾髓。但爲傳聞故無實證。未
T1937_.46.0894b21: 知斯語得自何人。大凡開物指迷。必須據文
T1937_.46.0894b22: 顯解。豈可以道聽途説將爲正解。禮云。記憶
T1937_.46.0894b23: 之言不足以爲人師。此亦慮無稽之言以爲正
T1937_.46.0894b24: 説者也。寧可指鹿爲馬。事類趙高。使民戰栗。
T1937_.46.0894b25: 宛同宰我。今據祖堂及傳燈録。只云。二祖禮
T1937_.46.0894b26: 三拜依本位而立。未委彼宗。復何爲解。今或
T1937_.46.0894b27: 有師云。達磨之道但接下根。未通上智。又云。
T1937_.46.0894b28: 悟即心之理。昧心外之法。斯皆以管窺天。將
T1937_.46.0894b29: 螺酌海者也。今試辨之。原夫病在膏盲者。失
T1937_.46.0894c01: 之於針砭。滯名相者。封之於言句。豈教不能
T1937_.46.0894c02: 明心。而藥弗能瘳疾耶。良由積療増痾夥言
T1937_.46.0894c03: 惑性。是以祖師西來。直指人心見性成佛。亦
T1937_.46.0894c04: 方便之一揆耳。或者猶云。但指即心未入佛
T1937_.46.0894c05: 慧。如般若説九類皆住無爲涅槃。華嚴云一
T1937_.46.0894c06: 念普觀無量劫。未知此説與祖師之道同耶
T1937_.46.0894c07: 異耶。噫小智自私賤彼貴我。達人大觀無可
T1937_.46.0894c08: 不可。古賢之言信而有徴矣。然則田巴毀三
T1937_.46.0894c09: 皇罪五帝。隨而和之者千人。蓋海上有逐臭
T1937_.46.0894c10: 之夫。詎田巴之道能勝於三皇五帝之道者
T1937_.46.0894c11: 也。教主大師久積淨行。恢張教網。前無古人。
T1937_.46.0894c12: 後不可繼。自當依經解義續智者之眞風。何
T1937_.46.0894c13: 必採鄙俚之言。玷啓迪之旨乎。願削傳聞。自
T1937_.46.0894c14: 扶本教。無使滯名相者而取傚焉。幸甚不宣。
T1937_.46.0894c15: 天童山景徳禪寺住持傳法苾芻子凝頓首上
T1937_.46.0894c16:
T1937_.46.0894c17:   四明法師復天童凝禪師第一書
T1937_.46.0894c18: 正月二十四日。延慶院住持傳天台教觀比丘
T1937_.46.0894c19: 知禮。謹修書復于天童景徳堂頭禪師侍者。今
T1937_.46.0894c20: 月十八日。僧使齎到長書一緘。文理相高。經
T1937_.46.0894c21: 實倶贍。舒卷忘倦。珍荷彌多。但以夙事懺摩。
T1937_.46.0894c22: 全疎文學。將謀投報。預抱忸怩。然閲華詞。
T1937_.46.0894c23: 備諳雅旨。蓋以知禮早歳爲解本宗十不二門
T1937_.46.0894c24: 輒述指要鈔。編文紀事。聊資學衆之尋研。義
T1937_.46.0894c25: 淺詞荒。敢冀宗師之觀覽。其中所引。達磨門
T1937_.46.0894c26: 下三人得法淺深不同。尼總持云。斷煩惱證
T1937_.46.0894c27: 菩提。師云得吾皮。道育云。迷即煩惱悟即菩
T1937_.46.0894c28: 提。師云得吾肉。慧可云。本無煩惱元是菩提。
T1937_.46.0894c29: 師云得吾髓。來書云。此語不契祖堂及傳燈
T1937_.46.0895a01: 録。謂是道聽途説採乎鄙俚之談。而不知此
T1937_.46.0895a02: 出圭峯後集。裴相國問禪法宗徒源流淺
T1937_.46.0895a03: 深。密禪師因爲答釋。廣叙諸宗。直出傍傳源
T1937_.46.0895a04: 同派別。首云。達磨直出慧可。傍傳道育及尼
T1937_.46.0895a05: 總持。乃示三人見解親疎。故有斯語。此之後
T1937_.46.0895a06: 集印本見存。南北相傳流行不絶。曾逢點授
T1937_.46.0895a07: 因是得聞。而況有唐圭峯禪師帝王問道。相
T1937_.46.0895a08: 國親承。和會諸宗。集成禪藏。製禪源詮都序
T1937_.46.0895a09: 兩卷。及茲後集爲世所貴。何爲鄙俚之談。豈
T1937_.46.0895a10: 是道聽途説。此乃禪門自生矛盾。固非講士
T1937_.46.0895a11: 敢此譏呵。只如祖堂亦是人師集録。誰是誰
T1937_.46.0895a12: 非。言何容易。夫法本無説。説必被機。機發在
T1937_.46.0895a13: 縁。縁有賓主。故諸聖人抑彼揚此。是一非諸。
T1937_.46.0895a14: 補處逸多尚受折於維摩詰。上首尸利甘負
T1937_.46.0895a15: 屈於菴提遮。豈補處納言。上首暗理。蓋知縁
T1937_.46.0895a16: 不在己。是以功讓於他。以至正像法中。華竺
T1937_.46.0895a17: 宗主空有更破。性相互非。業禪者屡斥尋文。
T1937_.46.0895a18: 傳教者或譏暗證。皆爲進於初學欲使深於
T1937_.46.0895a19: 本宗。智論立悉檀被機。禪經用四隨益物。設
T1937_.46.0895a20: 化之法大體合然。但以假名引令入實。不得
T1937_.46.0895a21: 其意。寧免生疑。來書又云。今或有師云。達磨
T1937_.46.0895a22: 之道但接下根未通上智。又云。悟即心之理。
T1937_.46.0895a23: 昧心外之法。未審此語何文所載。何處親聞。
T1937_.46.0895a24: 無求閭巷之音而構誣罔之説。道聽途説。事
T1937_.46.0895a25: 有所歸矣。且夫信行法行各有利根鈍根。唯
T1937_.46.0895a26: 色唯心豈分内法外法。刹那九世一念三千
T1937_.46.0895a27: 理事倶融。頻彰指要。既蒙顧視。合察源流。
T1937_.46.0895a28: 願存爲法之心。廣闡利人之道。俾信法根性
T1937_.46.0895a29: 從説默開明。無使達磨子孫獨能破立。智者
T1937_.46.0895b01: 宗裔全廢抑揚。則彼衆當機有趣眞之路。令
T1937_.46.0895b02: 此宗來學絶入理之門。禪師悟徹一心。辯超
T1937_.46.0895b03: 千古。爲佛祖之了使。作人天之導師。希開博
T1937_.46.0895b04: 濟之懷。勿任偏情之執。講懺之隙倉卒奉酬。
T1937_.46.0895b05: 幸無以朴野而見誚焉。不宣。延慶院住持傳
T1937_.46.0895b06: 天台教觀比丘知禮拜手上復
T1937_.46.0895b07:   天童又上四明第二書
T1937_.46.0895b08: 正月二十八日。天童山景徳禪寺住持傳法比
T1937_.46.0895b09: 子凝再修書奉白于延慶教主法智大師堂下
T1937_.46.0895b10: 子凝聞。夫意淺則言疎。思深則言訒。前所獻
T1937_.46.0895b11: 言者。且欲大師削去傳聞自扶本教。再垂來
T1937_.46.0895b12: 示。徴引源流。徒知出於圭峯。問因相國三宗
T1937_.46.0895b13: 辨異。未盡所長。殊不知。知解宗徒祖師昔記。
T1937_.46.0895b14: 循其泛説。詎愜通懷。彼禪源詮云。達磨九年
T1937_.46.0895b15: 面壁。蓋爲絶縁。由是祖師獨斷乃云。知之一
T1937_.46.0895b16: 字是衆妙之門。今達磨所傳唯靈知而已。至
T1937_.46.0895b17: 於深推荷澤輕視牛頭。矛盾之言洋洋于外。
T1937_.46.0895b18: 既曰曾逢點授。合具雌黄。何異採鄙俚之言
T1937_.46.0895b19: 資脣吻之解。且夫達磨之得二祖。亦猶思大
T1937_.46.0895b20: 之有智者。垂範作則。千古皎如。儻智者之言
T1937_.46.0895b21: 教成非。而達磨之子孫亦謬。豈容緘默。須議
T1937_.46.0895b22: 師承。非之則謗因謗縁空招捺落。是之則正
T1937_.46.0895b23: 人正己信奉謳和。豈謂相國親承帝王問道。
T1937_.46.0895b24: 北宗神秀四帝國師。藉勢恃權。其風自弭。來
T1937_.46.0895b25: 書又云。補處逸多尚受折於維摩詰。上首尸
T1937_.46.0895b26: 利甘負屈於菴提遮。蓋知縁不在己。是以功
T1937_.46.0895b27: 讓於他。若如是。則雖曉抑揚。罔窮實際。苟云
T1937_.46.0895b28: 功讓。未喩下懷。又云。業禪者屡斥尋文。傳教
T1937_.46.0895b29: 者或譏暗證。俾信法根性從説默開明。無使
T1937_.46.0895c01: 達磨子孫獨能破立。智者宗裔全廢抑揚。此
T1937_.46.0895c02: 者深思。誰之咎歟。剛云破立。以過疣人。豈不
T1937_.46.0895c03: 云一念三千刹那九世。禪教之旨何理不臧。
T1937_.46.0895c04: 思益經云。説法有二種。若聖説法若聖默然。
T1937_.46.0895c05: 何必有説滯言。無説乖旨。實惟不二。非任偏
T1937_.46.0895c06: 情。昔人截耳捐身。引腸斷臂。斯有由矣。不然
T1937_.46.0895c07: 賈有餘勇。恃死不迴。山人毎一經心。如負荊
T1937_.46.0895c08: 剌。願吾大師力扶像運。深察源流。無使正法
T1937_.46.0895c09: 澆漓人情美順。唯宗高範。是振淳風。知事懺
T1937_.46.0895c10: 摩必無虚日。再形鄙抱。專候斥呵。不宣。天童
T1937_.46.0895c11: 山景徳禪寺住持傳法比丘子凝頓首再白
T1937_.46.0895c12:
T1937_.46.0895c13:   四明又復天童第二書
T1937_.46.0895c14: 二月初七日。延慶院住持傳天台教觀比丘
T1937_.46.0895c15: 知禮再裁書于天童堂上大禪師丈室比者累
T1937_.46.0895c16: 接眞緘。頗彰深意。前書謂。指要所引三人得
T1937_.46.0895c17: 法全不據文。乃是道聽途説。採乎鄙俚之談。
T1937_.46.0895c18: 蓋由不曉斯文出自圭峯後集。只齊曾見非彼
T1937_.46.0895c19: 所聞。故以長書責無實證。今知所出。合恥鮮
T1937_.46.0895c20: 聞。如何却斥圭峯棄乎援據。噫過而不改斯
T1937_.46.0895c21: 成過也。且如指要所引。非無所以。蓋智者立
T1937_.46.0895c22: 法華絶待十妙止觀圓頓十乘。以煩惱即菩
T1937_.46.0895c23: 提生死即涅槃二句之文而爲剛格。誠非二
T1937_.46.0895c24: 法相合名即。故不可以斷證明之。亦非一法
T1937_.46.0895c25: 翻轉名即。故不可以迷悟示之。煩惱非定本
T1937_.46.0895c26: 無。菩提非定本有。故用煩惱即菩提等。絶其
T1937_.46.0895c27: 言詮。寂其思慮。俾妙解圓明妙行密契妙理
T1937_.46.0895c28: 頓顯故也。柰以天台宗教陵遲之際。圭峯後
T1937_.46.0895c29: 集流衍來呉。禪講之徒多所宗尚。咸云。達
T1937_.46.0896a01: 磨印於二祖。本無煩惱元是菩提。方爲得髓。
T1937_.46.0896a02: 智者所説既同道育之解。乃成得肉之言。鄙
T1937_.46.0896a03: 僧忝嗣台宗。得無傷痛。況聞點授。粗見否臧。
T1937_.46.0896a04: 遂於指要文中對揚厥旨。何任唇吻之便。而
T1937_.46.0896a05: 浪有所譏。且夫分宗受法。傳教接人。人據圭
T1937_.46.0896a06: 峯難於本教。豈不依教而返破之。斯皆扶樹
T1937_.46.0896a07: 本宗。勉勵初學。證悟之際。彼此豈存。前所謂
T1937_.46.0896a08: 設化之法大體合然。悉檀被機。四隨益物。不
T1937_.46.0896a09: 得其意。信有狐疑。洎觀捐身斷臂之心。如負
T1937_.46.0896a10: 芒剌之語。後五百歳能幾人乎省己扶宗。既
T1937_.46.0896a11: 能如此。於他護法。豈得周遮。幸冀禪師博覽
T1937_.46.0896a12: 本宗。善揚祖道。無得阻他。釋難便成。立我化
T1937_.46.0896a13: 功。蒙索報音。詎可緘默。不宣。延慶院住持傳
T1937_.46.0896a14: 天台教觀比丘知禮稽首再白
T1937_.46.0896a15:   天童又上四明第三書
T1937_.46.0896a16: 二月十四日。天童山景徳禪寺住持傳法比丘
T1937_.46.0896a17: 子凝謹重致書于延慶堂上教主法智大師座下
T1937_.46.0896a18: 子凝竊聞。屠保之内必有異人。講懺之中豈
T1937_.46.0896a19: 無通識。何勞往復再叙端倪。而大師指要雕
T1937_.46.0896a20: 文刻義。只曰相傳。達磨門下三人得法而有
T1937_.46.0896a21: 淺深既議之。豈可便責圭峯以求情實。所
T1937_.46.0896a22: 謂道聽途説。可曰相傳。果有後書。指爲曲據。
T1937_.46.0896a23: 妄生穿鑿。合曉否臧。或達磨授二祖。有本無
T1937_.46.0896a24: 之説。道育尼總持有斷煩惱之稱。則圭峯言
T1937_.46.0896a25: 之。而大師議之。斯亦可矣。既元無此説。擬剥
T1937_.46.0896a26: 何人。豈可逐浪隨流揚聲遏響。前云。設化之
T1937_.46.0896a27: 道大體合然。斯未可也。大凡援引古今。存乎
T1937_.46.0896a28: 婉當。彼宗固執可示斥呵。方謂抑揚昭乎義
T1937_.46.0896a29: 理。苟弘教者引佛經不當。亦須削之。如是則
T1937_.46.0896b01: 稱作人師堪爲教主。後生宗範千古不逾。所
T1937_.46.0896b02: 謂學而不思。傳而不習。斯之爲恥。何恥鮮聞。
T1937_.46.0896b03: 來書又云。天台宗教陵遲之際。圭峯集流衍
T1937_.46.0896b04: 來呉。人據圭峯難於台教。豈不依教而返破
T1937_.46.0896b05: 之斯皆扶樹本宗勉勵初學耳。甞試論之。原
T1937_.46.0896b06: 夫聖人立教示迷。情同蒭狗。智類氷壺。神遇
T1937_.46.0896b07: 之懷道無不在。豈同鄙俚有濫道途。常患學
T1937_.46.0896b08: 佛從師未能忘筌離相。余與大師言議者。蓋
T1937_.46.0896b09: 存大師永永之道也。假使信任圭峯爲是。須
T1937_.46.0896b10: 知迴顧。祖堂無言。未墜本宗。尚猶焚躯煉指。
T1937_.46.0896b11: 豈同外道。非理赴火。投崖革故。是宜鼎新無
T1937_.46.0896b12: 爽。所依止觀十乘法華十妙菩提煩惱信本
T1937_.46.0896b13: 無差。綱格之言。豈容繁剖。所謂過而不改。斯
T1937_.46.0896b14: 有歸矣。不宣。天童山景徳禪寺住持傳法比
T1937_.46.0896b15: 子凝稽首上白
T1937_.46.0896b16:   忠法師天童四明往復書後叙
T1937_.46.0896b17: 吾祖法智尊者。始因錢唐奉先清師製珠指解
T1937_.46.0896b18: 十不二門。總在一念之文爲眞心。別分色心
T1937_.46.0896b19: 之言爲俗諦。改色心門。造謂體用爲造。謂體
T1937_.46.0896b20: 同改内外門。三千即空即假即中爲即空即
T1937_.46.0896b21: 中。凡改二十來字。天台𦸸師注不二門。立唯
T1937_.46.0896b22: 觀不思議境。消一念三千唯色唯心。爲眞諦。
T1937_.46.0896b23: 法智憫而救之。所以指要之所由作。故序云。
T1937_.46.0896b24: 或示或注著述云云。是此也。清師又立生佛
T1937_.46.0896b25: 三千爲事造。心法三千爲理造。而不知三法
T1937_.46.0896b26: 各具事理。如指要破曰。據他所釋。心法是理。
T1937_.46.0896b27: 唯論能具能造。生佛是事。唯有所具所造。則
T1937_.46.0896b28: 心造之義尚虧。無差之文永失。又序曰。事理
T1937_.46.0896b29: 未明。解行無託。此皆破於清公也。然指要之
T1937_.46.0896c01: 中正明觀心達妄之道。闢他山外觀眞之非。
T1937_.46.0896c02: 文引煩惱即菩提生死即涅槃二句。爲發心
T1937_.46.0896c03: 立行之本。因此揀示達磨門下三人得道淺
T1937_.46.0896c04: 深。可大師云。本無煩惱元是菩提。達磨曰。得
T1937_.46.0896c05: 吾髓。法智評之曰。可師之見意縱階。此語且
T1937_.46.0896c06: 未圓。凝禪師謂指要所引差錯。從而辨之。乃
T1937_.46.0896c07: 準祖堂及傳燈録。當時可師但禮三拜。依位
T1937_.46.0896c08: 而立。而不曾有本無煩惱等言。凝公如此扶
T1937_.46.0896c09: 救。毀斥法智云。是道聽途説。非爲正論。殊不
T1937_.46.0896c10: 知。法智準圭峯後集而示。到此凝公自當結
T1937_.46.0896c11: 舌服膺。柰何後書倔強不已。今更就彼書辨
T1937_.46.0896c12: 之。若將可大師無言依位而立。便是顯圓頓
T1937_.46.0896c13: 者。且身子云。吾聞解脱之中無有言説。大品
T1937_.46.0896c14: 云。若有一法過涅槃。我亦説如幻。又有無言
T1937_.46.0896c15: 童子淨名杜口等。今問。此諸無言而與可師
T1937_.46.0896c16: 無言。爲同爲異。請端的示之。切莫通謾。又
T1937_.46.0896c17: 如阿含外道問佛。不問有言無言。如來踞座。
T1937_.46.0896c18: 外道讃云。世尊大慈開我迷雲。即禮三拜而
T1937_.46.0896c19: 退。阿難問佛。外道得何法而退。佛言。如快
T1937_.46.0896c20: 馬見鞭影即著正路也。祖堂引爲圓頓第一則
T1937_.46.0896c21: 語。天台判此爲小乘三藏。若望圓頓猶霄壞
T1937_.46.0896c22: 焉。故知不可纔見無言便謂眞證也。當時四
T1937_.46.0896c23: 明太守直閣林公見二師諍議不已。因請法智
T1937_.46.0896c24: 於指要下和融之語。法智不得而辭遂改之
T1937_.46.0896c25: 指要舊文曰。此乃又超得髓之説也。可師之見意縱階。此
語且未圓。問今明圓教。豈不論斷惑證理及翻迷就悟耶。
T1937_.46.0896c26: 若論者。何異持育之解。答秖如可師。豈不斷惑翻迷。豈
亦同前二耶。故知。凡分漸頓。蓋論能斷能翻之所以爾○
T1937_.46.0896c27: 指要新改曰。然汝所引達磨印於可師。本無煩惱。元是菩
提等。斯乃圭峰異説。致令後人以此爲極。便棄三道唯觀
T1937_.46.0896c28: 眞心。若據祖堂。自云。二祖禮三拜。依位而立。豈言煩
惱菩提一無一有耶。故不可以圭峰異説而格今家妙談爾
T1937_.46.0897a01: 況達磨西來。以楞伽四卷授可大師。且曰。籍
T1937_.46.0897a02: 教悟宗。仁者依此修行。自得度世。荊溪甞判
T1937_.46.0897a03: 楞伽。階天台別教。以經云一切衆生自心現
T1937_.46.0897a04: 流之義。大慧菩薩問。是頓是漸。佛答是漸。既
T1937_.46.0897a05: 言是漸。安得指爲頓耶。準此則法智所評信
T1937_.46.0897a06: 不誣矣。今謹録當時議書五番。非但令後昆
T1937_.46.0897a07: 睹指要新舊二文來力。抑亦不昧先時辨論
T1937_.46.0897a08: 之因起也
T1937_.46.0897a09: 熙寧三年中春。永嘉法明院傳教法孫繼忠
T1937_.46.0897a10:   草庵録紀天童四明往復書
T1937_.46.0897a11: 法智學行高妙。凡所著作。莫不立宗旨闢僻
T1937_.46.0897a12: 邪開奬人心到眞實地。指要鈔中。引圭峯後
T1937_.46.0897a13: 集。比決幽奧。而天童凝禪師者一見喜之。但
T1937_.46.0897a14: 謂。其所引少有參錯。欲法智改正之而已。書
T1937_.46.0897a15: 簡往返凡二十許。其末至有云千士諾諾不
T1937_.46.0897a16: 如一士諤諤。使大法流衍百世無瑕玭者也。
T1937_.46.0897a17: 余昔親見此帖。字劃如鍾繇。語如韓退之。眞
T1937_.46.0897a18: 可愛也。或謂。法智以此聊爲改正。又聞。指要
T1937_.46.0897a19: 既出。雪竇顯禪師特出山。羞齋爲慶。仍有茶
T1937_.46.0897a20: 牓。具美其事。余未甞見之。甞睹廣智初主南
T1937_.46.0897a21: 湖法席時。顯公雖已老。亦牓煎茶。但記其高
T1937_.46.0897a22: 頭大麻牋。其字小古。以此知。法智之時不虚
T1937_.46.0897a23: 也。在昔禪教一體氣味相尚。至有如此者
T1937_.46.0897a24:   宗曉纉録天童四明之書。秖得五番。準草菴。既曰凡
二十許。果堙沒不少。其顯禪師茶牓之類。並已無聞。
T1937_.46.0897a25: 凡閲此書者或有。
此幸見贈。以全之
T1937_.46.0897a26: 四明尊者教行録卷第四
T1937_.46.0897a27:
T1937_.46.0897a28:
T1937_.46.0897a29:
T1937_.46.0897b01:
T1937_.46.0897b02:
T1937_.46.0897b03: 四明尊者教行録卷第五
T1937_.46.0897b04:  四明石芝沙門宗曉編 
T1937_.46.0897b05:   眞宗皇帝諭旨留四明住世
T1937_.46.0897b06: 楊文公賀法智受命服啓
T1937_.46.0897b07: 法智大師謝楊文公啓
T1937_.46.0897b08: 楊文公請法智住世書
T1937_.46.0897b09: 法智復楊文公書
T1937_.46.0897b10: 楊文公謝法智答義書啓
T1937_.46.0897b11: 楊文公三問并法智答
T1937_.46.0897b12: 楊文公謝法智答問啓
T1937_.46.0897b13: 法智再書上楊文公
T1937_.46.0897b14: 楊文公再書請法智住世
T1937_.46.0897b15: 楊文公書上太守李夷庚同請住世
T1937_.46.0897b16: 楊文公上天竺懺主啓
T1937_.46.0897b17: 又致請法智住世内簡
T1937_.46.0897b18: 楊文公又書留法智住世
T1937_.46.0897b19: 法智再復文公啓
T1937_.46.0897b20: 法智謝李駙馬請住世書
T1937_.46.0897b21: 法智賀楊文公加翰林書
T1937_.46.0897b22: 楊文公謝法智賀書
T1937_.46.0897b23: 李駙馬薦法智師號賀啓
T1937_.46.0897b24: 法智謝李駙馬啓
T1937_.46.0897b25: 慧照法師跋前往復書
T1937_.46.0897b26: 草菴法師紀往復書中事
T1937_.46.0897b27: 昭講主上四明法師書
T1937_.46.0897b28: 謝聖果法師書聖果即天竺懺主
先所召院名也
T1937_.46.0897b29: 四明與矩法師十書叙
T1937_.46.0897c01: 付矩法師書凡十書
T1937_.46.0897c02: 付彬闍梨遺書
T1937_.46.0897c03: 上大雷菴長書凡二書
T1937_.46.0897c04: 天竺懺主上四明法師書凡二書并
草菴跋
T1937_.46.0897c05: 付神照法師書并月
堂跋
T1937_.46.0897c06: 付妙果法師書并月
堂跋
T1937_.46.0897c07: 付永安山主書凡三書并
四家跋文
T1937_.46.0897c08: 四明付門人琮法師帖
T1937_.46.0897c09:   眞宗皇帝諭旨留四明住世
T1937_.46.0897c10: 四明教主禮公。釋門之高者也。聚徒實繁。而
T1937_.46.0897c11: 專以淨土之法。普勸修治。天禧初結十僧。行
T1937_.46.0897c12: 懺法。三年期滿焚身。内翰楊大年。慕其爲人。
T1937_.46.0897c13: 以書請留住世曰。欽聞修千日之懺。焚四
T1937_.46.0897c14: 大之躯。結淨行之十僧。生樂邦之九品。竊甞
T1937_.46.0897c15: 具請。冀徇群情。乞住世以爲期。希傳持而興
T1937_.46.0897c16: 利。願垂許可。庶獲瞻風。禮終不允。大年又貽
T1937_.46.0897c17: 書天竺式師。託躬詣以留之。書曰。昨爲明州
T1937_.46.0897c18: 禮座主。宏發願心。精修懺法。期以三年。並趨
T1937_.46.0897c19: 火化。況此僧傳持大教爲世導師。得其久住。
T1937_.46.0897c20: 利益甚多。誠懷景重。竊欲勸留。罄叙克誠。遂
T1937_.46.0897c21: 形懇請。得其報音。確乎不拔。竊知懺主。與之
T1937_.46.0897c22: 同禀。並化東南。可渉淅江之巨浸。造鄞水之
T1937_.46.0897c23: 淨居。善説諫言。宜久住世。是年誕節。干丞
T1937_.46.0897c24: 相寇公。薦以紫服而寵之。至天禧末。有樞密
T1937_.46.0897c25: 使馬知節。請大年撰父神道碑。酬以潤筆。一
T1937_.46.0897c26: 切不受。止求奏薦。四明師一師號。知節因
T1937_.46.0897c27:
T1937_.46.0897c28: 眞宗曰。臣請楊億。爲先父撰神道碑。不受潤
T1937_.46.0897c29: 筆。況詞臣受所贈世之常規。乞降旨以受。上
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