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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46

861 862 863 864 865 866 867 868 869 870 871 872 873 874 875 876 [行番号:有/無] [返り点:無/有] [CITE]

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;

&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;

&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;

&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:

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:

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:

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:

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:

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:

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:

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

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