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天台傳佛心印記 (No. 1938_ 懷則述 ) in Vol. 46 934 935 936 [行番号:有/無] [返り点:無/有] [CITE]
T1938_.46.0934a10: No.1938 T1938_.46.0934a11: T1938_.46.0934a12: 天台傳佛心印記 T1938_.46.0934a13: 元傳天台宗教興教大師 T1938_.46.0934a14: 虎谿沙門 T1938_.46.0934a15: 只一具字。彌顯今宗以性具善。他師亦知具 T1938_.46.0934a16: 惡縁了。他皆莫測。是知今家性具之功。功 T1938_.46.0934a17: 在性惡。若無性惡必須破九界修惡顯佛界 T1938_.46.0934a18: 性善。是爲縁理斷九。非今所論。故止觀所明 T1938_.46.0934a19: 十乘妙觀。觀於陰等十境三障四魔。一一皆 T1938_.46.0934a20: 成圓妙三諦。此乃發心立行之體格。豈有圓 T1938_.46.0934a21: 頓更過於此。初心修觀必先内心。故於三科 T1938_.46.0934a22: 揀却界入。復於五陰又除前四。的取識陰爲 T1938_.46.0934a23: 所觀境。如去丈就尺去尺就寸。是爲總無明 T1938_.46.0934a24: 心。若就總明別即第六識。如伐樹得根。灸 T1938_.46.0934a25: 病得穴。千枝百病自然消殞。若不入者然後 T1938_.46.0934a26: 歴餘一心例餘陰入。乃至九境待發方觀。不 T1938_.46.0934a27: 發不觀莫不咸爾。方顯九界三道修惡。當體 T1938_.46.0934a28: 即是性惡法門。性惡融通無法不趣。任運攝 T1938_.46.0934a29: 得佛界性善。修惡既即性惡修惡無所破。性 T1938_.46.0934b01: 惡無所顯。是爲全惡。是惡即義方成。是則今 T1938_.46.0934b02: 家明即永異諸師。以非二物相合亦非背面 T1938_.46.0934b03: 相翻。直須當體全是方名爲即。何須斷除煩 T1938_.46.0934b04: 惱生死。方顯佛界菩提涅槃耶。又應須了此 T1938_.46.0934b05: 性善惡。在諸大乘立名不同。廣略有異。立 T1938_.46.0934b06: 名不同者。華嚴云。能隨染淨縁。遂分十法界。 T1938_.46.0934b07: 迷則十界倶染。悟則十界倶淨。十法界離合 T1938_.46.0934b08: 讀之三因具足。三字合呼九界。爲惡正因。佛 T1938_.46.0934b09: 界爲善正因。十字獨呼法界。合呼即了因。十 T1938_.46.0934b10: 法合呼界字。獨呼即縁因。法華云。諸法實 T1938_.46.0934b11: 相不出權實。諸法是同體權中善惡縁了。實 T1938_.46.0934b12: 相是同體實中善惡正因。九界十如即惡縁 T1938_.46.0934b13: 因。佛界十如即善縁因。三轉讀之了正不缺。 T1938_.46.0934b14: 涅槃經中。闡提善人二人倶有性善性惡。名 T1938_.46.0934b15: 爲善惡縁因。三因既妙言縁必具了正言了 T1938_.46.0934b16: 必具正。縁言正必具縁。了一必具三。三即是 T1938_.46.0934b17: 一。毋得守語害圓誣罔聖意。若爾九界三因 T1938_.46.0934b18: 性。染了因性惡縁因。染惡不二是惡正因。豈 T1938_.46.0934b19: 唯局修。佛界三因性善縁。因性淨了因。善淨 T1938_.46.0934b20: 不二即善正因。此性善惡亦名性淨性穢。或 T1938_.46.0934b21: 名理明理暗。或名常無常雙寂之體。如請觀 T1938_.46.0934b22: 音。或單名毒害。毒害即性惡。皆一體之異名 T1938_.46.0934b23: 也。隨機利鈍廣略有異者。略則十界廣則三 T1938_.46.0934b24: 千。故知善惡不出十界。十界性融互具成百 T1938_.46.0934b25: 界。界十如則成千如。假名一千。五陰一千 T1938_.46.0934b26: 國土一千。如此三千現前一念修惡之心。本 T1938_.46.0934b27: 來具足非造作而成。非相生而然。非相含而 T1938_.46.0934b28: 然。一念不在前。三千不在後。一念不少三千 T1938_.46.0934b29: 不多。須知情可破法不可破。執法成病亦須 T1938_.46.0934c01: 破。是則善惡淨穢是法門理體。體本明淨不 T1938_.46.0934c02: 斷纖毫。是則斷證迷悟。但約染淨而論。往 T1938_.46.0934c03: 人無擇法眼。情理不分藥病不辨。纔聞空中 T1938_.46.0934c04: 名遮一相不立。便作斷滅而解假觀名。照三 T1938_.46.0934c05: 千宛然。定謂三千立法。若三諦倶遮。又如 T1938_.46.0934c06: 何立法耶。迷情須破。故用即空即假即中。達 T1938_.46.0934c07: 此一念修惡之心。即是三千妙境。修惡既即 T1938_.46.0934c08: 性惡。是理具三千。而此修惡便是妙事三千。 T1938_.46.0934c09: 但觀理具倶破倶立倶是法界。自然攝得事 T1938_.46.0934c10: 用三千。三千皆實相相宛然。事理本融非頭 T1938_.46.0934c11: 數法。不屬所破寧非所顯。故曰諸佛不斷性 T1938_.46.0934c12: 惡。闡提不斷性善。點此一意衆滯自消。問 T1938_.46.0934c13: 曰闡提與佛斷何等善惡。答闡提斷修善盡 T1938_.46.0934c14: 修惡滿足。諸佛斷修惡盡修善滿足。問修善 T1938_.46.0934c15: 修惡既是妙事。乃屬所顯何名所破。答修善 T1938_.46.0934c16: 惡即性善惡。無修善惡可論。斯是斷義故。諸 T1938_.46.0934c17: 佛斷修惡盡。闡提斷修善盡。修善惡既即性 T1938_.46.0934c18: 善惡。修善惡何嘗斷。斯不斷義。斷與不斷 T1938_.46.0934c19: 妙在其中。問闡提不斷性善修善得起。諸佛 T1938_.46.0934c20: 不斷性惡還起修惡否。答闡提不達性善爲 T1938_.46.0934c21: 善所染。故修善得起。廣治諸惡。諸佛能達於 T1938_.46.0934c22: 惡。故於惡自在惡不復起。廣用諸惡化度衆 T1938_.46.0934c23: 生。妙用無染名惡法門。雖無染礙之相。而 T1938_.46.0934c24: 有性具之相。博地但理名字。初聞觀行未顯。 T1938_.46.0934c25: 驗體仍迷。六根似發。初住分見妙覺果成。究 T1938_.46.0934c26: 竟明顯是則理須親證。其相方彰。如曹公相 T1938_.46.0934c27: 隱解衣方見事可比知。如孫劉相顯瞭然在 T1938_.46.0934c28: 目。又如全波爲濕全濕爲波。波相易識濕性 T1938_.46.0934c29: 難彰。如此事理宛有三用。只一事理三千即 T1938_.46.0935a01: 空性。了因即假性。縁因即中性。正因三諦 T1938_.46.0935a02: 若不性具即義何由可成。非但三千即三諦 T1938_.46.0935a03: 亦乃三諦即三千。故云中諦者。統一切法。眞 T1938_.46.0935a04: 諦者泯一切法。俗諦者立一切法。三千即中。 T1938_.46.0935a05: 以中爲主。即一而三。名爲本有所觀妙境。以 T1938_.46.0935a06: 空假即中三皆屬性中。即空假還歸二修。三 T1938_.46.0935a07: 千即空以空爲主。名全性起修。是爲因中能 T1938_.46.0935a08: 觀妙觀。以假中皆空三皆屬觀空。即假中還 T1938_.46.0935a09: 歸用。境三千即假以假爲主。名爲果上解脱 T1938_.46.0935a10: 大用。以中空即假三皆屬用。假即中空還歸 T1938_.46.0935a11: 境觀。只一三法。各對二明。論乎三境。三觀三 T1938_.46.0935a12: 用不即不離。不縱不横即遮即照。二義同時 T1938_.46.0935a13: 玄妙深絶。如三點伊。一不相混。三不相離。名 T1938_.46.0935a14: 大涅槃。今就能觀論乎三觀。所觀即是三諦。 T1938_.46.0935a15: 言三觀者。以即空故破染礙情。一相不立。顯 T1938_.46.0935a16: 此三千同一性故。一切即一方能同居。一念 T1938_.46.0935a17: 派之彌合故。如衆珠咸趣一珠。畢竟清淨非 T1938_.46.0935a18: 斷無空。以即假故互具互攝。諸相宛然顯此 T1938_.46.0935a19: 三千。不失自體一即一切。雖復同居一念即 T1938_.46.0935a20: 之彌分故。如一珠影入衆珠。不可思議非頼 T1938_.46.0935a21: 縁假。以即中故顯此三千。非一非一切。非分 T1938_.46.0935a22: 非合。雙遮二邊。無有二相雙照二諦。空假 T1938_.46.0935a23: 宛然。豈同但中。不具諸法一空一切空。三觀 T1938_.46.0935a24: 皆空總空觀。一假一切假。三觀皆假總假觀。 T1938_.46.0935a25: 一中一切中三觀皆中總中觀。是則終日破 T1938_.46.0935a26: 相諸法皆成。終日立法纖塵必盡。終日絶待 T1938_.46.0935a27: 二邊熾然。是爲即破即立。即立即破。非破 T1938_.46.0935a28: 非立而破而立。亦名即遮即照。即照即遮。非 T1938_.46.0935a29: 遮非照而遮而照。説雖次第行在一時。若爾 T1938_.46.0935b01: 無理不立無情不破。豈與斷無之空頼縁之 T1938_.46.0935b02: 假。出二邊中同日而語耶。故曰。唯佛與佛乃 T1938_.46.0935b03: 能究盡。稻麻二乘恒沙菩薩。並不能知斯義 T1938_.46.0935b04: 少分。如此三千通依諸部的在法華。蓋由昔 T1938_.46.0935b05: 經。一有兼帶之過。二有隔偏之失。今經非但 T1938_.46.0935b06: 純一無雜。復能開麁即妙。題稱妙法。良在茲 T1938_.46.0935b07: 焉。是知用此絶待妙法爲觀體者。方譬日光 T1938_.46.0935b08: 不與暗共。此乃終窮究竟極説。是爲佛祖正 T1938_.46.0935b09: 傳心印。佛以是傳之於迦葉。迦葉以是傳之 T1938_.46.0935b10: 於阿難。乃至二十四代傳之於師子比丘。師 T1938_.46.0935b11: 子遇難不得其傳焉。是爲金口祖承。皆見而 T1938_.46.0935b12: 知之者出付法傳。或有前加六佛後添四祖。 T1938_.46.0935b13: 説偈付法。拈華微笑唱爲教外別傳經論無 T1938_.46.0935b14: 憑。人皆不許。洎漢明夜夢佛法流東至北齊 T1938_.46.0935b15: 之間。有慧文師。因探釋論悟一心三智。横 T1938_.46.0935b16: 宗龍樹推而上之。即二十四祖中第十三師。 T1938_.46.0935b17: 文師則聞而知之。以此授之南嶽。南嶽克證 T1938_.46.0935b18: 法華三昧獲六根清淨。傳之於天台。天台靈 T1938_.46.0935b19: 嶽親承大蘇。妙悟持因靜。發證不由他故。用 T1938_.46.0935b20: 法華妙旨。結成三千絶待妙觀。傳之於章安。 T1938_.46.0935b21: 章安結集法藏傳之於二威。威傳左溪。左溪 T1938_.46.0935b22: 傳之於荊溪。荊溪廣作傳記輔翼大義。昭如 T1938_.46.0935b23: 日星。復推而下之。皆見而知之者。一家教觀 T1938_.46.0935b24: 光被四海。始則安史作難中因會昌廢除。後 T1938_.46.0935b25: 因五代兵火教藏滅絶。幾至不傳。螺溪訪失。 T1938_.46.0935b26: 舊聞網羅天下。錢王遣使高麗日本。教觀復 T1938_.46.0935b27: 還無行江浙。傳至於四明。荊溪未記者記之。 T1938_.46.0935b28: 四三昧難行者悉行之。中興此道。如大明在 T1938_.46.0935b29: 天不可掩也。此亦聞而知之者。故翰林梁敬 T1938_.46.0935c01: 之。謂之抗折百家超過諸説。員外柳子厚謂 T1938_.46.0935c02: 之去聖逾遠。異端並起。唯天台大師爲得其 T1938_.46.0935c03: 説。二賢者豈虚美而諂附之耶。諸宗既不知 T1938_.46.0935c04: 性具惡法。若論九界唯云性起。縱有説云圓 T1938_.46.0935c05: 家以性具爲宗者。只知性具善也。不知性具 T1938_.46.0935c06: 惡故。雖云煩惱即菩提。生死即涅槃。鼠喞 T1938_.46.0935c07: 鳥空有言無旨。必須翻九界修惡。證佛界性 T1938_.46.0935c08: 善。以至直指人心見性成佛。即心是佛等。乃 T1938_.46.0935c09: 指眞心成佛。非指妄心。故有人云。即心是 T1938_.46.0935c10: 佛。眞心耶。妄心耶。答眞心也。又有人云。修 T1938_.46.0935c11: 證即不無。染汚即不得。此乃獨標清淨法身。 T1938_.46.0935c12: 以爲教外別傳之宗。揀云報化非眞佛。亦非 T1938_.46.0935c13: 説法者。然大功大用非無報化。若解通報化 T1938_.46.0935c14: 即滯染汚。縁非護念不能頓見法身。是皆不 T1938_.46.0935c15: 出但中之義。尚未能知佛界。但中性具三身 T1938_.46.0935c16: 豈能知九界三身耶。以善惡言之偏屬性善。 T1938_.46.0935c17: 十界言之偏屬佛界。眞妄言之偏屬於眞。九 T1938_.46.0935c18: 識言之偏屬眞常淨識。四教言之偏屬別教。 T1938_.46.0935c19: 陰等十境言之屬菩薩境。未離三障四魔。何 T1938_.46.0935c20: 名圓頓心印。故知諸師言即指眞即眞。非指 T1938_.46.0935c21: 妄即眞。是則合云菩提即菩提。涅槃即涅槃 T1938_.46.0935c22: 也。既非即陰而示。又無修發之相。偏指佛 T1938_.46.0935c23: 界眞心一破一立。若非別教縁理斷九推與 T1938_.46.0935c24: 何耶。又復不了性惡即佛性異名。煩惱心生 T1938_.46.0935c25: 死色。皆無佛性。煩惱心無佛性。故相宗謂 T1938_.46.0935c26: 定性二乘。極惡闡提不成佛。生死色無佛性 T1938_.46.0935c27: 故。彼性宗謂牆壁瓦礫不成佛。須破九界煩 T1938_.46.0935c28: 惱生死修惡。顯佛界性善佛性故。但知果地 T1938_.46.0935c29: 融通。不了因心本具。若爾非但無情無性有 T1938_.46.0936a01: 情亦無。何者須約眞如心説唯心。則成遮那 T1938_.46.0936a02: 有佛性眞常色。説唯色則成寂光有佛性。何 T1938_.46.0936a03: 關有情煩惱心無情生死色耶。具如金錍中 T1938_.46.0936a04: 説。問有人云。南嶽天台令依三諦之理修三 T1938_.46.0936a05: 止三觀。教義雖是圓妙。然其趣入門戸次第。 T1938_.46.0936a06: 亦只是高僧所修四禪八定。諸禪行相唯達 T1938_.46.0936a07: 磨所傳頓同佛體。今此所明何相反耶。答良 T1938_.46.0936a08: 由他人見今家。立第六識爲所觀陰境。乃謂 T1938_.46.0936a09: 權教所詮。觀第九識方同佛體。如斯指斥謬 T1938_.46.0936a10: 之甚矣。前雖已辨今更評之。若論境者唯尚 T1938_.46.0936a11: 近要。即以第六識心。以爲所觀之境。知妙 T1938_.46.0936a12: 三識未嘗暫離一見一思。雖唯一識未嘗不 T1938_.46.0936a13: 以三識爲觀。未嘗不以三識爲境。若直以此 T1938_.46.0936a14: 心縁於佛界實相理者。如用蕅絲懸山徒増 T1938_.46.0936a15: 分別絶念無由。何者。此第六識既是見思熏 T1938_.46.0936a16: 起。能起忻厭分別作善惡因。即是修惡體。此 T1938_.46.0936a17: 修惡即是性惡。是爲能觀觀法。復是所顯法 T1938_.46.0936a18: 門。故荊溪云。忽都未聞性惡之名。安能信 T1938_.46.0936a19: 有性徳之行。以由修惡即性惡故。三觀十乘 T1938_.46.0936a20: 無惑可破無理可顯。方名無作妙行。乃至果 T1938_.46.0936a21: 上普現色身。垂形九界遊戲六道。全性惡起 T1938_.46.0936a22: 得名無謀而應。若也翻惡爲善斷惡證善。因 T1938_.46.0936a23: 中行成有作果上。作意神通何異外道。如此 T1938_.46.0936a24: 稱爲頓同佛體。乃認魚目作明珠。指山鷄爲 T1938_.46.0936a25: 鸞鳳。雖三尺童子亦知其謬。若以性惡對乎 T1938_.46.0936a26: 性善。約十界次第迭論者。六界爲惡二乘爲 T1938_.46.0936a27: 善。八界爲惡菩薩爲善。九界爲惡佛界爲善。 T1938_.46.0936a28: 此之九一乃是惡之際善之極。故今所辯蓋 T1938_.46.0936a29: 就極論圓人性具善惡。故如君子不器。善惡 T1938_.46.0936b01: 倶能體用不二。別人不具性惡。故如淳善人 T1938_.46.0936b02: 不能造惡。爲無明所牽方能造惡也。釋論云。 T1938_.46.0936b03: 婬欲即是道。癡恚亦復然。如是三法中具一 T1938_.46.0936b04: 切佛法。婬欲癡恚修惡也。具一切佛法即性 T1938_.46.0936b05: 惡也。又經曰。彈指散華低頭合掌皆成佛道。 T1938_.46.0936b06: 彈指等修善也。皆成佛道者即性善也。夫如 T1938_.46.0936b07: 是莫不咸使法界有情。復此本有自性而已 T1938_.46.0936b08: 矣。故得山林之下草澤之士。精究佛乘弘宣 T1938_.46.0936b09: 聖化。或於師門耳提面命見而知之。或於經 T1938_.46.0936b10: 疏研幾索隱聞而知之。見聞之間兩心相照。 T1938_.46.0936b11: 玄領默契名之爲傳。我心本具不從他得名 T1938_.46.0936b12: 爲不傳。心雖本具點示方知是爲傳。此不傳 T1938_.46.0936b13: 之妙如印即心是名心印。知此者名妙解。行 T1938_.46.0936b14: 此者名妙行。證此者名妙果。如此則能事畢 T1938_.46.0936b15: 矣。如上所論且在自行未渉化他。何者迦葉 T1938_.46.0936b16: 於譬説中一聞即悟不假修持。具領五時施 T1938_.46.0936b17: 化故。曰説法據此故施開自在。遂蒙如來述 T1938_.46.0936b18: 成授記。故知迦葉傳此心印的在法華。聞譬 T1938_.46.0936b19: 者妙解也。悟入者妙果也。故曰。今法王大寶 T1938_.46.0936b20: 自然而至。迦葉既爾餘可例然。金口既然今 T1938_.46.0936b21: 師亦爾。北齊一披其文朗然大悟。南嶽九旬 T1938_.46.0936b22: 乃證。天台二七方克。故知從聞而思。思修而 T1938_.46.0936b23: 證。根性不同證有遲速。若論化他名爲付託。 T1938_.46.0936b24: 亦曰囑累。仍有通別。通該四衆。別在迦葉。如 T1938_.46.0936b25: 勸持讀誦囑累流通。乃至餘深法中示教利 T1938_.46.0936b26: 喜。聲聞則具有八千。菩薩則無量無數。別 T1938_.46.0936b27: 則唯在迦葉。付囑不局一處。故涅槃中雖不 T1938_.46.0936b28: 在會。欲令四衆咸知敬信有在。乃曰我今所 T1938_.46.0936b29: 有無上正法。以付摩訶迦葉。又付法傳云。化 T1938_.46.0936c01: 縁將畢垂當滅度。告大弟子摩訶迦葉。如我 T1938_.46.0936c02: 今者將般涅槃。以此深法用囑累汝。汝當於 T1938_.46.0936c03: 後敬順我意。廣宣流布無令斷絶。若爾經必 T1938_.46.0936c04: 有文不盡度耳。所以獨付迦葉者有三意故。 T1938_.46.0936c05: 一者如來縁謝迦葉縁興。二者迦葉苦行能 T1938_.46.0936c06: 令佛法久住。三者附於小果化導易行。例如 T1938_.46.0936c07: 淨明徳佛付囑一切衆生喜見菩薩。廣令流 T1938_.46.0936c08: 布是也。蓋由縁不在彼。是以付託於斯豈傳 T1938_.46.0936c09: 佛心印。獨在迦葉餘皆不了耶。世人昧此欺 T1938_.46.0936c10: 罔聖賢妄生戲論。未能知此自行化他的傳 T1938_.46.0936c11: 之旨也。嗚呼。是爲一家古今絶唱佛祖正傳。 T1938_.46.0936c12: 但白雪陽春唱高和寡耳。則幸逢嘉運不辭 T1938_.46.0936c13: 鄙陋。輒憑紙墨以廣見聞。効法華若田若里。 T1938_.46.0936c14: 涅槃若樹若石。或生謗毀。庶幾強毒如獸渡 T1938_.46.0936c15: 河。豈敢顧於濡尾者也 T1938_.46.0936c16: 天台傳佛心印記終 T1938_.46.0936c17: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |