SAT DB

T2111_.52.0554a01: 心。初有其微卒成其著。樞機之發。可不愼
T2111_.52.0554a02: 歟◎
T2111_.52.0554a03: 十門辯惑論卷上
T2111_.52.0554a04:
T2111_.52.0554a05:
T2111_.52.0554a06:
T2111_.52.0554a07: 十門辯惑論卷中
T2111_.52.0554a08: 大慈恩寺沙門釋復禮撰
T2111_.52.0554a09: ◎反經賛道門第六
T2111_.52.0554a10: 稽疑曰。提婆達多後爲如來者。則是菩薩也。
T2111_.52.0554a11: 豈有菩薩而勸人害父乎。若業合害者。闍王
T2111_.52.0554a12: 必應自害。何爲待勸而害也。若業非害者。菩
T2111_.52.0554a13: 薩初無害心。不應勸人令害也。聖人設教何
T2111_.52.0554a14: 至斯哉
T2111_.52.0554a15: 辯惑曰。山非自高。所以高者澤下。夏非自
T2111_.52.0554a16: 暑。所以暑者冬寒。故水火相革而變生。鹽梅
T2111_.52.0554a17: 相糅而功著。相糅也者相異也。爲功則大同。
T2111_.52.0554a18: 相革也者相反也。在變則咸順。故可否相濟
T2111_.52.0554a19: 損益相成。殊途而同歸。何莫由斯道。詳夫大
T2111_.52.0554a20: 權菩薩住不思議。應物而遊。從人之利害。放
T2111_.52.0554a21: 情而動。忘己之得失。人之利矣。己雖失而行
T2111_.52.0554a22: 之。人之害矣。己雖得而違之。而大智若愚正
T2111_.52.0554a23: 言似反。見之者誹毀。聞之者聽瑩。然則凡
T2111_.52.0554a24: 夫之行有否有臧。聖人之道或逆或順。凡夫
T2111_.52.0554a25: 之行褊。否臧不足以訓時。聖人之道弘。逆順
T2111_.52.0554a26: 咸可以匠物。順而匠物者文殊之等也。逆而
T2111_.52.0554a27: 匠物者調達之流也。惑曰。順以化人久事斯
T2111_.52.0554a28: 語。逆而教俗深異所聞。將以書紳希更指
T2111_.52.0554a29: 掌。釋曰。起予者商也。聊爲子言之。夫善著則
T2111_.52.0554b01: 顯惡。惡著則明善。必然之分其理不忒。故聖
T2111_.52.0554b02: 人之用權道也。惡既著矣。善自明矣。惡著
T2111_.52.0554b03: 俾人之内省。善明使物之思齊。思齊既可以
T2111_.52.0554b04: 勸善。内省又可以止惡。順而弘道者亦以止
T2111_.52.0554b05: 勸也。逆而行事者亦以止勸也。止勸既均矣。
T2111_.52.0554b06: 優劣可得乎。而人聞師利是聖人。即扣頭申
T2111_.52.0554b07: 敬。謂達多爲菩薩。即扼腕不平。斯蓋朝三
T2111_.52.0554b08: 暮四識五迷十。可爲受化之人耳。安知爲化
T2111_.52.0554b09: 之理哉。孔子曰。三人行必有我師焉。擇其
T2111_.52.0554b10: 善者而從之。其不善者而改之。人善爲師茲
T2111_.52.0554b11: 理久著。仲尼既稱善誘矣。調達何用不臧
T2111_.52.0554b12: 耶。故經云。由提婆達多善知識故。令我具足
T2111_.52.0554b13: 六波羅蜜。即其義也。惑人又曰。若順道不
T2111_.52.0554b14: 能勸善也。可須反經以勸之。順道不能
T2111_.52.0554b15: 止惡也。可須反經以止之。今順而爲化既足
T2111_.52.0554b16: 矣。何用反而爲化乎。釋曰。夫二儀覆載四
T2111_.52.0554b17: 序生成。夏氣長羸隴麥。以之憔悴。秋風凄緊
T2111_.52.0554b18: 巖桂。以之芳菲。春日遲遲。未可使菊華榮曜。
T2111_.52.0554b19: 冬霜凛凛。詎能遣松貞搖落。惟夫大悲運物。
T2111_.52.0554b20: 若兩儀之覆載。因機設教。猶四序之生成。禀
T2111_.52.0554b21: 悟各殊。似數物之榮悴。智者因喩而得解。庶
T2111_.52.0554b22: 幾沿淺及深乎。又曰。爲惡可以化人者。惡
T2111_.52.0554b23: 人爲惡亦化乎。惡人若已能化者。何用善人
T2111_.52.0554b24: 爲化乎。釋曰。惡人爲逆。果或 &T049271;

而未受。大士
T2111_.52.0554b25: 行權。報在今而必驗。今則斯須可覩物恐怖
T2111_.52.0554b26: 而能悛 &T049271;

則冥寞難知。人僥倖而冀免。故惡
T2111_.52.0554b27: 人不足以化物。必俟大權爲化焉。然調達始
T2111_.52.0554b28: 終行事權實雙辯。經云。惡友猶是權名。論曰。
T2111_.52.0554b29: 大賓方爲實稱。故鷲山會上。天王記十號之
T2111_.52.0554c01: 尊。奈國經中。地獄比三禪之樂。至仁不遺
T2111_.52.0554c02: 應同頴叔。小惡無犯豈作潘崇。固以父王定
T2111_.52.0554c03: 業不移必遇其逆。佛弟因之有勸示受其殃
T2111_.52.0554c04: 實也。未始勸人權也。令人見勸。既令人見
T2111_.52.0554c05: 勸也。亦令人見殃也。殃生於勸。勸止則殃息。
T2111_.52.0554c06: 見勸故怖殃。怖殃而止勸。斯則調達之勸。
T2111_.52.0554c07: 欲令人不勸耳。令不勸故勸則勸爲不勸乎。
T2111_.52.0554c08: 權有勸尚爲不勸。實無勸安得有勸哉。此迺
T2111_.52.0554c09: 錫類之義本全。同惡之疑可息。仁而能反。
T2111_.52.0554c10: 兼四子以爲師。非道可行。駕一乘而通達。子
T2111_.52.0554c11: 夏既其默識。師利曾何致疑。介如石焉。豈
T2111_.52.0554c12: 俟終日矣◎
T2111_.52.0554c13: ◎觀業救捨門第七
T2111_.52.0554c14: 稽疑曰。頻婆娑羅首供養佛。佛見提希之
T2111_.52.0554c15: 時。頻婆幽而未死。以佛大悲神力。芥子尚納
T2111_.52.0554c16: 須彌。如何不救頻婆。令其遇害。至於闍王瘡
T2111_.52.0554c17: 痏特照神光。將入地獄遂延遐壽。於逆子何
T2111_.52.0554c18: 幸獨得延齡。於賢父何幸獨不延也。但頻婆
T2111_.52.0554c19: 證果賢王也。應救而不救之。闍王賊臣逆子
T2111_.52.0554c20: 也。不應救而救之。何以勸將來。何以示人子。
T2111_.52.0554c21: 顛而不扶焉。用彼相任子害父佛何爲哉
T2111_.52.0554c22: 辯惑曰。夫業之爲理也。大矣哉。深焉不測。廣
T2111_.52.0554c23: 焉不極。眇眇綿綿變化消息。夷兮無形希兮
T2111_.52.0554c24: 無聲。無形無聲庶類以生。生極之謂命。習成
T2111_.52.0554c25: 之謂性。其體也若無而有。其用也不疾而速。
T2111_.52.0554c26: 方其來也不可排。方其謝也不可止。至若天
T2111_.52.0554c27: 地之廣。陰陽之靈。日月貞明於上。山川紀
T2111_.52.0554c28: 理於下。幽顯異致而云爲。動植殊途而布
T2111_.52.0554c29: 濩。人咸見其然也。而莫知所以然也。故或
T2111_.52.0555a01: 推之於自然。或付之於造化。或言始生於元
T2111_.52.0555a02: 氣。或云稍長於盤古。或謂中有神我傍興衆
T2111_.52.0555a03: 物。或執上有梵天下生群類。或道冥爲自性。
T2111_.52.0555a04: 從無形而變有形。或計體是微塵。從不化而
T2111_.52.0555a05: 生所化。斯皆失其本而迷其末。昧其源而惑
T2111_.52.0555a06: 其流。所以異見紛馳殊情競擧。豈知業因心
T2111_.52.0555a07: 起。心爲業用。業引心而受形。心隨業而作境。
T2111_.52.0555a08: 六道昇降財成而不越。二儀上下剖判而斯
T2111_.52.0555a09: 分。然則因業受身身還造業。從心作境境復
T2111_.52.0555a10: 生心。無始無終譬之於輪轉。非空非有喩之
T2111_.52.0555a11: 於幻化。四生易其滋漫。三界難以歸根然
T2111_.52.0555a12: 而業之以善惡分流。報之以苦樂殊應。積善
T2111_.52.0555a13: 餘慶。爲善所以致樂。積惡餘殃。作惡所以階
T2111_.52.0555a14: 苦。若影隨形而曲直。雖離朱督繩。不能比其
T2111_.52.0555a15: 定。若嚮隨聲而大小。雖師曠調軫。未可喩
T2111_.52.0555a16: 其均。不見形直而影斜。豈有善修而報苦。不
T2111_.52.0555a17: 聞聲小而＊嚮著。詎有惡成而果樂。亦猶田畯
T2111_.52.0555a18: 勉職黍稷盈疇。農夫失時茨棘遍野。借使耕
T2111_.52.0555a19: 而鹵莽其事耘而滅裂其業欲望不稂不莠
T2111_.52.0555a20: 如坻如京。採薜茘於水中。搴芙蓉於木末
T2111_.52.0555a21: 也。或曰。善爲福始惡是罪源。同影＊嚮之無
T2111_.52.0555a22: 違。類耕耘之有報。敬聞命矣。何迺頻婆爲善
T2111_.52.0555a23: 翻以禍終。阿闍積釁仍蒙福＊末。釋曰。不亦
T2111_.52.0555a24: 善乎。而問之也。子聞業之有報也。未聞報之
T2111_.52.0555a25: 有時也。夫業之感報。有三時不同焉。有見報
T2111_.52.0555a26: 業者。此身作業即身而受也。有生報業者。
T2111_.52.0555a27: 今身造業次生而受也。有後報業者。此生未
T2111_.52.0555a28: 受後後生方受也。初猶禾菽之類也。經時即
T2111_.52.0555a29: 熟焉。次猶 &T032423;

麰之等也。易歳乃登焉。後猶
T2111_.52.0555b01: 桃李之輩也。積年方實焉。故昔勤今墮者。
T2111_.52.0555b02: 野無秋實之望。家有歳積之盈。昔＊墮今勤
T2111_.52.0555b03: 者。朝無數粒之資。夕有餘糧之畜。豈可以見
T2111_.52.0555b04: 勤者不足謂不足非始於惰乎。見＊墮者有餘
T2111_.52.0555b05: 謂有餘非始於勤乎。冀以象而申意。更借事
T2111_.52.0555b06: 而明理。曰有二人相與爲隣築室焉。一人先
T2111_.52.0555b07: 拙而後巧。一人先巧而後廢。先拙者築室甚
T2111_.52.0555b08: 陋。居而習伎。伎成而思巧。既巧而變其拙
T2111_.52.0555b09: 矣。先巧者築室甚精。居而自養。養過而業
T2111_.52.0555b10: 廢。既廢而失其巧矣。雖失其巧其屋尚精焉。
T2111_.52.0555b11: 雖變其拙其居猶陋焉。及乎歳序綿移風雨
T2111_.52.0555b12: 飄浸。舊宇既廢新搆聿興。即工拙所營。精陋
T2111_.52.0555b13: 復反矣。因斯而談。身者心之宅。而業之果也。
T2111_.52.0555b14: 業者心之用。而身之因也。工拙相代者。善惡
T2111_.52.0555b15: 更習也。舊宇新搆者。前身後生也。頻婆雖今
T2111_.52.0555b16: 無遺行而昔有不臧。阿闍雖現見惡人而往
T2111_.52.0555b17: 修善業不臧。所以遇禍修善。所以延齡其致。
T2111_.52.0555b18: 可尋何足多怪。來論曰。以佛大悲神力。芥子
T2111_.52.0555b19: 尚納須彌。如何不救頻婆。令其遇害。釋曰。夫
T2111_.52.0555b20: 業有決定也者。有不定也者。不定則易轉。其
T2111_.52.0555b21: 業可亡。決定則難移。其報必受。頻婆定業也。
T2111_.52.0555b22: 如何可救乎。故良醫不能愈命盡之人。慈母
T2111_.52.0555b23: 不能乳口噤之子矣。然則人而有業。物也無
T2111_.52.0555b24: 心。無心則我心能制。山大或可入於小。有業
T2111_.52.0555b25: 則彼業爲主。命促不可引而長。今乃以無心
T2111_.52.0555b26: 而例有心。將有業而齊無業。北轅適越相去。
T2111_.52.0555b27: 不亦漸遙哉。又曰。於逆子何幸獨得延齡於。
T2111_.52.0555b28: 賢父何幸獨不延也
T2111_.52.0555b29: 釋曰。按涅槃經。頻婆娑羅往於毘富羅山遊
T2111_.52.0555c01: 行射獵。周遍曠野悉無所得。唯見一仙五通
T2111_.52.0555c02: 具足。即勅左右而令殺之。其仙誓言。我於
T2111_.52.0555c03: 未來亦當如是而害汝命。又云。佛語闍王。汝
T2111_.52.0555c04: 昔已於毘婆尸佛。初發阿耨菩提之心。竊以
T2111_.52.0555c05: 馳騁發狂肆虐於五通之上景行。行止歸心。
T2111_.52.0555c06: 於七佛之初。或宿善不亡因懺浣而延壽。或
T2111_.52.0555c07: 餘殃未殄。遭殺逆而非命。非命由乎肆虐。詎
T2111_.52.0555c08: 是無辜延壽。始乎歸心寧稱有幸。請修三報
T2111_.52.0555c09: 之理。當反一隅之惑。又曰。頻婆得果賢王也。
T2111_.52.0555c10: 應救而不救之。闍王賊臣逆子也。不應救而
T2111_.52.0555c11: 救之。釋曰。觀無量壽經云。頻婆娑羅幽閉置
T2111_.52.0555c12: 於七重室内自然増進成阿那含。諸經論並
T2111_.52.0555c13: 云。阿那含者名爲不還。更不還生欲界故。涅
T2111_.52.0555c14: 槃云。阿闍唯見現在不見未來。父王無辜横
T2111_.52.0555c15: 加逆害。心生悔熱遍體生瘡。又云。若不隨順
T2111_.52.0555c16: 耆婆語者。來月七日墮阿鼻獄。詳夫幽憤而
T2111_.52.0555c17: 昇上果。雖外凶而内吉。冥目而超下界。雖
T2111_.52.0555c18: 名死而實生。救之即翻損。任之則自益。至
T2111_.52.0555c19: 若身瘡而心熱。罔知迴向之路。業深而報近。
T2111_.52.0555c20: 將墜泥犁之城。救之＊則爲益。任之＊則爲損。
T2111_.52.0555c21: 斯＊則觀其所應救。救之以爲益。察其所應
T2111_.52.0555c22: 捨。捨之以爲利。而曰應救而不救之。所不
T2111_.52.0555c23: 應救而救之。聖心雖微知之何陋矣。然定報
T2111_.52.0555c24: 受之而不易。明業之難犯也。重罪悔之而以
T2111_.52.0555c25: 輕。明行之可革也。行可革。惡人遷善於濫觴。
T2111_.52.0555c26: 業難犯。善人止惡於探湯。惡止善行即有恥
T2111_.52.0555c27: 且格。斯蓋導之以徳也。豈若齊之以刑也。父
T2111_.52.0555c28: 子咸已進於道。何顛不扶乎。賢愚並可從於
T2111_.52.0555c29: 化。何來不勸乎。知我者希則我貴矣。在旃
T2111_.52.0556a01: 在旃
T2111_.52.0556a02: 隨教抑揚門第八
T2111_.52.0556a03: 稽疑曰。涅槃章門總括群品。不依涅槃恐難
T2111_.52.0556a04: 成佛。何爲讃功徳之處。輕於般若法花乎。若
T2111_.52.0556a05: 以般若捨執著爲優。＊則涅槃爲半偈捨身。豈
T2111_.52.0556a06: 劣於般若也。若以法花證大乘爲優。＊則涅
T2111_.52.0556a07: 槃以大空爲門。豈劣於法花也。法門不二。何
T2111_.52.0556a08: 爲二之哉
T2111_.52.0556a09: 辯惑曰。眞身寂靜豈存言説。至理希微本亡
T2111_.52.0556a10: 性相。雖無言説。不違言説之道。雖無性相。而
T2111_.52.0556a11: 爲性相之津。譬夫明鏡無爲。形來而像著。幽
T2111_.52.0556a12: 谷不撓。聲及而＊嚮盈。然則衆籟參差。無谷
T2111_.52.0556a13: 不能以玫＊嚮。群物絡繹。無鏡何若而生像。
T2111_.52.0556a14: 故知形聲爲之感。鏡谷爲之應。感應一虧視
T2111_.52.0556a15: 聽兼失矣。竊以如來有無縁大慈。不思弘願
T2111_.52.0556a16: 者。明鏡幽谷也。衆生有聞熏習之種。發菩提
T2111_.52.0556a17: 之心者。群形衆聲也。玉毫明而三十二相著
T2111_.52.0556a18: 鏡中之像也。金口發而一十二部宣谷中之
T2111_.52.0556a19: 響也。自波羅苑内明苦集滅道。堅固林中説
T2111_.52.0556a20: 常樂我淨。其間八藏咸闡三乘競馳。甘露之
T2111_.52.0556a21: 味不殊。大雲之澤無別。然而小草大草受之
T2111_.52.0556a22: 者少多。有縁無縁服之者生死。漸頓於焉百
T2111_.52.0556a23: 慮。半滿所以多門。本乎其源莫非一致。故自
T2111_.52.0556a24: 本而觀也。泯然平等矣。自末而觀也。森然不
T2111_.52.0556a25: 同矣。不同所以各解。平等所以一音。一音故
T2111_.52.0556a26: 法門以之不二。各解故教跡以之非一。若乃
T2111_.52.0556a27: 演六度之法。談四絶之理。即有以明空。依空
T2111_.52.0556a28: 而起行。斯般若之爲義也。明七種譬喩。辯三
T2111_.52.0556a29: 法平等。破二以歸一。迴小以從大。斯法花之
T2111_.52.0556b01: 爲旨也。弘三點之奧。闡四徳之妙。異客出其
T2111_.52.0556b02: 家珍。新＊醫用其舊乳。斯涅槃之爲致也。此
T2111_.52.0556b03: 並大乘之祕府。方等之妙門。賢聖仰止之崇
T2111_.52.0556b04: 山。經論朝宗之巨海。得之者咸可以致遠。失
T2111_.52.0556b05: 之者誰能以不泥。來論云。不依涅槃恐難成
T2111_.52.0556b06: 佛。仁欲謂不依法花般若而可成佛者乎。然
T2111_.52.0556b07: 則法花是衆經之王。般若爲諸佛之母。孰見
T2111_.52.0556b08: 無母而孕子。無王而統人哉。義無優劣斷可
T2111_.52.0556b09: 知矣。來論又云。何因讃功徳之處。輕於般若
T2111_.52.0556b10: 法花乎。夫以隨時之義沿革。不可守其常。唯
T2111_.52.0556b11: 變所適取捨必貴存其會和扁隨病而授藥。
T2111_.52.0556b12: 班倕任物而施巧。豈寒温不變規矩有恒哉。
T2111_.52.0556b13: 況尋繹成文有異來旨。經云。上語亦善中下
T2111_.52.0556b14: 亦善。金剛寶藏滿足無缺。又云。如諸藥中醍
T2111_.52.0556b15: 醐第一。又云。亦如日出放千光明。又云。譬如
T2111_.52.0556b16: 衆流皆歸於海。又云。修行是經即得具足十
T2111_.52.0556b17: 事功徳。夫以分流設險。海君爲百谷之王。
T2111_.52.0556b18: 列曜成文。日天作三光之主。金剛寶中之第
T2111_.52.0556b19: 一。醍醐藥中之最上。三語僉善。何句義而
T2111_.52.0556b20: 非玄。十事以成。何功業而不備。其比興也如
T2111_.52.0556b21: 彼。其稱揚也如此。靜而詳校諒已非輕。矧如
T2111_.52.0556b22: 涅槃。梵本偈逾三萬。震旦所譯纔出十千。法
T2111_.52.0556b23: 鏡開而未全。玄珠得而方半也。惑曰。教跡
T2111_.52.0556b24: 非一法門不二。辯功徳之有無。明經本之廣
T2111_.52.0556b25: 略。怡然理順矣。但高下相傾長短相形。既法
T2111_.52.0556b26: 花云。此經第一。餘經得非其亞乎。涅槃云。此
T2111_.52.0556b27: 經尊勝。餘經得非卑劣乎。般若云。此法門不
T2111_.52.0556b28: 可思議。餘法門得非可思議者乎。斯義不明。
T2111_.52.0556b29: 前疑復振也。釋曰。夫以利渉大川舟楫爲之
T2111_.52.0556c01: 最。載馳廣陸車騎爲之先。燕處超然宮觀
T2111_.52.0556c02: 爲之長。雖水陸殊位動靜異宜。而萬國非
T2111_.52.0556c03: 止一人也。九州非止一地也。故畫鷁芳橈周
T2111_.52.0556c04: 流而莫輟。騰駒繍轂馳騁而未已。跱鳳華居
T2111_.52.0556c05: 寢處而寧廢。斯＊則舟楫未嘗不爲最。車騎未
T2111_.52.0556c06: 嘗不爲先。宮觀未嘗不爲長也。其有局於水
T2111_.52.0556c07: 郷者。得車即破之。專於山野者。與舟即剖之。
T2111_.52.0556c08: 身不下堂者莫辯舟車之所用。心務行邁者。
T2111_.52.0556c09: 罔知棟宇之所適。若斯人者。何足與言於道
T2111_.52.0556c10: 哉。孔子曰。教人親愛莫善於孝。教人禮順莫
T2111_.52.0556c11: 善於悌。又曰。法象莫大乎天地。著明莫大乎
T2111_.52.0556c12: 日月。此亦各隨其義以稱莫善也。以云莫大
T2111_.52.0556c13: 也。諸經言乎第一者。蓋亦從此而明歟◎
T2111_.52.0556c14: 十門辯惑論卷中
T2111_.52.0556c15:
T2111_.52.0556c16:
T2111_.52.0556c17:
T2111_.52.0556c18: 十門辯惑論卷下
T2111_.52.0556c19: 大慈恩寺沙門釋復禮撰
T2111_.52.0556c20: ◎化佛隱顯門第九
T2111_.52.0556c21: 稽疑曰。二月十五日。佛將涅槃。促純陀獻食。
T2111_.52.0556c22: 爲滅時將至。又却後三月正應此期。聖衆勸
T2111_.52.0556c23: 請佛云。當滅但佛無虚語。則此滅非虚。何
T2111_.52.0556c24: 爲犢子梵志月餘方乃報。佛便似未滅。其故
T2111_.52.0556c25: 何哉。如其已滅。梵志不應遣報。如其未滅。不
T2111_.52.0556c26: 知滅在何時。其滅時之經。滅時之日。佇承高

T2111_.52.0556c27:

旨。可得聞乎

沙門復禮曰。涅槃云。犢子梵志。滿十
五日得須陀洹果於娑羅林修行二法不

T2111_.52.0556c28:

久得阿羅漢。遣信報佛。入般涅
槃月餘之言異乎。吾所聞也

T2111_.52.0556c29: 辯惑曰。原夫佛陀以圓覺爲義。涅槃以至寂

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