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翻譯名義集 (No. 2131_ 法雲編 ) in Vol. 54

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T2131_.54.1166a01: 三種病。一易治。二難治。三不可治。淨名疏
T2131_.54.1166a02: 云。療治有損。一有從初服藥但増而不損。終
T2131_.54.1166a03: 無差理。是名増増。二或雖困篤。方治即愈。是
T2131_.54.1166a04: 名増損。三或有服藥初雖漸損。而後更増。是
T2131_.54.1166a05: 名損増。四從初漸損乃至平服。是爲損損。又
T2131_.54.1166a06: 釋治衆生病。一増増者即底下凡夫。若爲説
T2131_.54.1166a07: 法。更起誹謗闡提之罪。如善星調達等也。二
T2131_.54.1166a08: 増損者如尸利鞠多。三損増者如大論明四
T2131_.54.1166a09: 禪比丘謂是四果。臨終見生處謗無涅槃即
T2131_.54.1166a10: 墮地獄。又毘曇成實明退法人。皆其相生。四
T2131_.54.1166a11: 損損者即身子等諸得道人
T2131_.54.1166a12: 珊若娑。此云癈風病。一發不起。智論云。四
T2131_.54.1166a13: 百四病者四大爲身。常相侵害。一一大中百
T2131_.54.1166a14: 一病起。冷病有二百二。水風起故。熱病有二
T2131_.54.1166a15: 百二。地火起故。止觀明治病方法。既深知病
T2131_.54.1166a16: 源起發當作方法治之。治病之法乃有多途。
T2131_.54.1166a17: 擧要言之。不出止觀二種方便。云何用止治
T2131_.54.1166a18: 病相。有師言。但安心止在病處。即能治病。所
T2131_.54.1166a19: 以者何。心是一期果報之主。譬如王有所至
T2131_.54.1166a20: 處群賊迸散。次有師言臍下一寸名憂陀那。
T2131_.54.1166a21: 此云丹田。若能止心守此不散經久即多有
T2131_.54.1166a22: 所治。有師言。常止心足下。莫問行住寢臥。即
T2131_.54.1166a23: 能治。病所以者何。人以四大不調故多諸疾
T2131_.54.1166a24: 患。此由心識上縁故。令四大不調。若安心在
T2131_.54.1166a25: 下四大自然調適。衆病除矣。有師言。但知諸
T2131_.54.1166a26: 法空無所有。不取病相寂然止住。多有所治。
T2131_.54.1166a27: 所以者何。由心憶想鼓作四大。故有病生。息
T2131_.54.1166a28: 心和悦。衆病即差。故淨名經云。何爲病本。所
T2131_.54.1166a29: 謂攀縁。云何斷攀縁。謂心無所得。如是種種
T2131_.54.1166b01: 説用止治病之相非一。故知善修止法能治
T2131_.54.1166b02: 衆病。次明觀治病者有師言。但觀心想用六
T2131_.54.1166b03: 種氣治病者即是觀能治病。何等六種氣。一
T2131_.54.1166b04: 吹二呼。三嘻四呵。五嘘六呬。此六種息。皆於
T2131_.54.1166b05: 脣口之中想心方便轉側而作。綿微而用。頌
T2131_.54.1166b06: 曰。心配屬呵。腎屬吹脾呼肺呬聖者知。肝臟
T2131_.54.1166b07: 熱來嘘字至。三焦壅處但言嘻。高僧傳僧善
T2131_.54.1166b08: 疾篤。將殛告弟子曰。吾患腹中冷結者昔在
T2131_.54.1166b09: 少年。山居服業。糧粒既斷嬾往追求噉小石
T2131_.54.1166b10: 子。用充日夕。因覺爲病。死後可破腹看之。果
T2131_.54.1166b11: 如其言。南山鈔云。但飢渇名主病。亦名故
T2131_.54.1166b12: 病。毎日常有。故以食爲藥醫之功。僧祇律云。
T2131_.54.1166b13: 佛住舍衞國。難陀母人作釜飯。逼上汁飮。覺
T2131_.54.1166b14: 身中風除食消。便作念。闍梨是一食人。應當
T2131_.54.1166b15: 食粥。乃取多水少米。煎去二分。然後入胡椒
T2131_.54.1166b16: 蓽白末。盛滿甖。持詣佛所白言。惟願世尊
T2131_.54.1166b17: 聽諸比丘食粥。佛許。仍爲説偈。次四分云。佛
T2131_.54.1166b18: 在那頻頭國。因&T072933;沙施粥。佛許之。又十誦云。
T2131_.54.1166b19: 婆羅門王阿耆達施八般粥。謂乳酪胡麻豆
T2131_.54.1166b20: 摩沙荏蘇等。佛許之。高僧法開晋升平中。孝
T2131_.54.1166b21: 宗有疾。開視脈知不起不肯進藥。獻后怒收
T2131_.54.1166b22: 付廷尉。俄而帝崩。獲免。或問法師曰。高明剛
T2131_.54.1166b23: 簡。何以醫術經懷。開曰。明六度以除四魔之
T2131_.54.1166b24: 疾調九候以療風寒之病。自利利他不亦可
T2131_.54.1166b25: 乎。孫綽曰。才辯縱横以數術通教其在開公
T2131_.54.1166b26: 焉
T2131_.54.1166b27: 翻譯名義集六
T2131_.54.1166b28:
T2131_.54.1166b29:
T2131_.54.1166c01:
T2131_.54.1166c02:
T2131_.54.1166c03: 翻譯名義集七
T2131_.54.1166c04: 　姑蘇景徳寺普潤大師法雲篇　
T2131_.54.1166c05:   寺塔壇幢篇第五十九
T2131_.54.1166c06: 犍椎道具篇第六十
T2131_.54.1166c07: 沙門服相篇第六十一
T2131_.54.1166c08: 齋法四食篇第六十二
T2131_.54.1166c09: 篇聚名報篇第六十三
T2131_.54.1166c10: 統論二諦篇第六十四
T2131_.54.1166c11:   寺塔壇幢篇第五十九
T2131_.54.1166c12: 裕師寺誥云。寺是攝十方一切衆僧。修道境
T2131_.54.1166c13: 界。法爲待一切僧經游來往受供處所。無彼
T2131_.54.1166c14: 無此。無主無客。僧理平等。同護佛法故。其中
T2131_.54.1166c15: 飮食衆具。悉是供十方凡聖同有。鳴鐘作法。
T2131_.54.1166c16: 普集僧衆。同時共受。與檀越作生福之田。如
T2131_.54.1166c17: 法及時者。皆無遮礙。是宜開廓遠意。除蕩鄙
T2131_.54.1166c18: 懷。不吝身財。護持正法。西域記云。諸僧伽
T2131_.54.1166c19: 藍。頗極奇製。隅樓四起。重閣三層。榱梠棟
T2131_.54.1166c20: 梁。奇形雕榱。戸牖垣墻。圖畫衆彩。梁僧傳
T2131_.54.1166c21: 云。相傳外國國王嘗毀破諸寺。唯招提寺。未
T2131_.54.1166c22: 及毀壞。夜一白馬。繞塔悲鳴。即以啓王。王即
T2131_.54.1166c23: 停壞。因改招提。以爲白馬。故諸寺立名。多取
T2131_.54.1166c24: 則焉僧史略云。鴻臚寺者。本禮四夷遠國之
T2131_.54.1166c25: 邸舍也。尋令別擇洛陽西雍門外。蓋一精舍。
T2131_.54.1166c26: 以白馬馱經來故用白馬爲題。寺者釋名曰。
T2131_.54.1166c27: 嗣也。治事者相嗣。續於其内。本是司名。西僧
T2131_.54.1166c28: 乍來。權止公司。移入別居。不忘其本。還標寺
T2131_.54.1166c29: 號。準天人陸玄暢云。周穆王時。文殊目連來
T2131_.54.1167a01: 化。穆王從之。即列子所謂化人者是也。化人
T2131_.54.1167a02: 示穆王高四臺。是迦葉佛説法處。因造三會
T2131_.54.1167a03: 道場。又云。周穆王身游大夏。佛告彼土有古
T2131_.54.1167a04: 塔可反禮事。王問何方。答在鄗京之東南也。
T2131_.54.1167a05: 又問。周穆已後諸王建置塔寺。何爲此土文
T2131_.54.1167a06: 紀罕見。答立塔爲於前縁。多是神靈所造。人
T2131_.54.1167a07: 見者少。故文字少傳。楊雄劉向尋於藏書往
T2131_.54.1167a08: 往見有佛經。豈非秦前已有經塔。或名僧坊
T2131_.54.1167a09: 者別屋謂之坊也。或名精舍者。釋迦譜云。息
T2131_.54.1167a10: 心所栖。故曰精舍。靈裕寺誥曰。非麁暴者所
T2131_.54.1167a11: 居。故云精舍。藝文類云。非由其舍精妙。良由
T2131_.54.1167a12: 精練行者所居也。或名道場。肇師云修道之
T2131_.54.1167a13: 場。隋煬帝勅天下寺院。皆名道場。止觀云。道
T2131_.54.1167a14: 場清淨境界。治五住糠顯實相米。或名蓮社
T2131_.54.1167a15: 者。社即立春秋後五戊日名社。群農結會祭
T2131_.54.1167a16: 以祈穀。白虎通曰。王者所以有社何爲天下。
T2131_.54.1167a17: 求福報土。非土不食。土廣不可遍敬。故封土
T2131_.54.1167a18: 以立社。往生傳云。東晋遠法師。憩跡廬阜。一
T2131_.54.1167a19: 百二十三人締結方外之游。於是相與而有
T2131_.54.1167a20: 蓮社之想焉。今之以蓮社云云蓋其始也
T2131_.54.1167a21: 刹摩。正音掣多羅。此云土田。淨名略疏云。
T2131_.54.1167a22: 萬境不同亦名爲刹。垂裕云。蓋取莊嚴差別
T2131_.54.1167a23: 名之爲刹。此乃通指國土名刹。又復伽藍號
T2131_.54.1167a24: 梵刹者如輔行云。西域以柱表刹示所居處
T2131_.54.1167a25: 也。梵語刺力割瑟胝。此云竿。即幡柱也。長
T2131_.54.1167a26: 阿含云。若沙門於此法中勤苦得一法者。便
T2131_.54.1167a27: 當竪幡以告四遠。今有少欲人。又法華云表
T2131_.54.1167a28: 刹甚高廣。此由塔婆高顯大爲金地標表。故
T2131_.54.1167a29: 以聚相長表金刹。如法苑云。阿育王取金華
T2131_.54.1167b01: 金幡。懸諸刹上塔寺低昂
T2131_.54.1167b02: 羅摩。此云院。周垣小院
T2131_.54.1167b03: 招提。經音義云。梵云招鬪提奢。唐言四方
T2131_.54.1167b04: 僧物。但筆者訛稱招提。此翻別房施。或云對
T2131_.54.1167b05: 面施。或云梵言僧鬘。此翻對面施。音義云。體
T2131_.54.1167b06: 境交現曰對。輟己慧他名施。後魏太武始光
T2131_.54.1167b07: 元年造伽藍創立招提之名
T2131_.54.1167b08: 僧祇。此云四方僧物。律鈔四種常住。一常
T2131_.54.1167b09: 住常住。謂衆僧厨庫寺舍衆具。華果樹林田
T2131_.54.1167b10: 園僕畜等。以體局當處不通餘界但得受用
T2131_.54.1167b11: 不通分賣故。重言常住。二十方常住。如僧家
T2131_.54.1167b12: 供僧常食體通十方唯局本處。此二名僧祇
T2131_.54.1167b13: 物。三現前現前。謂僧得施之物。唯施此處現
T2131_.54.1167b14: 前僧故。四十方現前。如亡五衆輕物也。若未
T2131_.54.1167b15: 羯磨從十方僧得罪。若已羯磨望現前僧得
T2131_.54.1167b16: 罪。此二名現前僧物
T2131_.54.1167b17: 阿蘭若。或名阿練若。大論翻遠離處。薩婆
T2131_.54.1167b18: 多論翻閑靜處。天台云。不作衆事名之爲閑。
T2131_.54.1167b19: 無憒鬧故。名之爲靜。或翻無諍。謂所居不與
T2131_.54.1167b20: 世諍。即離聚落五里處也。肇云。忿競生乎衆
T2131_.54.1167b21: 聚。無諍出乎空閑。故佛讃住於阿蘭若。應師
T2131_.54.1167b22: 翻空寂。苑師分三類。一達磨阿蘭若。即華
T2131_.54.1167b23: 嚴之初。謂説諸法本來湛寂無起作義。二名
T2131_.54.1167b24: 摩登伽阿蘭若。謂塚間處。要去村落一倶盧
T2131_.54.1167b25: 舍大牛吼聲所不及處。三名檀陀迦阿蘭若。
T2131_.54.1167b26: 謂沙磧之處也
T2131_.54.1167b27: 磧遷歴切僧伽藍。譯爲衆園。僧史略云。爲
T2131_.54.1167b28: 衆人園圃。園圃生植之所。佛弟子則生殖道
T2131_.54.1167b29: 芽聖果也
T2131_.54.1167c01: 那爛陀。西域記曰。唐云施無厭。此伽藍南。
T2131_.54.1167c02: 菴沒羅園中有池。其龍名那爛陀。旁建伽藍。
T2131_.54.1167c03: 因取其稱。從其實議。是如來昔行菩薩道時。
T2131_.54.1167c04: 爲大國王。建都此地。憐愍衆生。好樂周給。時
T2131_.54.1167c05: 美其徳號施無厭。大宋僧傳云。那爛陀寺。周
T2131_.54.1167c06: 圍四十八里。九寺一門。是九天王所造。西域
T2131_.54.1167c07: 伽藍無如其廣矣
T2131_.54.1167c08: 菴羅園。闡義云。菴羅是果樹之名。其果似
T2131_.54.1167c09: 桃。或云似奈。此樹開華。華生一女。國人歎
T2131_.54.1167c10: 異。以園封之。園既屬女。女人守護。故言菴
T2131_.54.1167c11: 羅樹園。宿善冥熏。見佛歡喜。以園奉佛。佛即
T2131_.54.1167c12: 受之而爲所住
T2131_.54.1167c13: 迦蘭陀。善見律及經律異相云。是山鼠之名
T2131_.54.1167c14: 也。時毘舍離王入山於樹下眠。有大毒虵欲
T2131_.54.1167c15: 出害王。於此樹下有鼠下來鳴令王覺。王感
T2131_.54.1167c16: 其恩。將一村食。供此山鼠。乃號此村。爲迦蘭
T2131_.54.1167c17: 陀。而此村中有一長者。居金錢四十億。王即
T2131_.54.1167c18: 賜於長者之號。由此村故。所以名爲迦蘭陀
T2131_.54.1167c19: 長者也。三藏傳云。園主名迦蘭。先以此園。施
T2131_.54.1167c20: 諸外道。後見佛又聞深法。恨不以園得施如
T2131_.54.1167c21: 來。時地神知其意。爲現災怪。怖諸外道。逐之
T2131_.54.1167c22: 令出。告曰。長者欲以園施佛。汝宜速去。外道
T2131_.54.1167c23: 含怒而出。長者歎喜建立精舍。躬往請佛｣
T2131_.54.1167c24: 林微尼。或流彌尼。或藍毘尼。或嵐毘尼。此
T2131_.54.1167c25: 云解脱處。亦翻斷。亦翻滅。華嚴音義翻樂勝
T2131_.54.1167c26: 圓光。由昔天女來故立此名。新云藍軬扶晩
T2131_.54.1167c27: 尼。此云監。即上古守園女名
T2131_.54.1167c28: 秣蘇伐那。西域記云。唐言闇林。千佛皆於
T2131_.54.1167c29: 此地説法。佛滅三百年有迦多衍那。於此製
T2131_.54.1168a01: 發智論
T2131_.54.1168a02: 阿奢理貳。西域記云。唐言奇特
T2131_.54.1168a03: 雞頭摩。竦疏釋雞園引智論云。昔有野火。
T2131_.54.1168a04: 燒林。林中有雉。入水漬羽。以救其焚。纂要
T2131_.54.1168a05: 云。即雞頭摩寺
T2131_.54.1168a06: 窣堵波。西域記云。浮圖。又曰偸婆。又曰私
T2131_.54.1168a07: 偸簸。皆訛也。此翻方墳。亦翻圓塚。亦翻高
T2131_.54.1168a08: 顯。義翻靈廟。劉熙釋名云。廟者貌也。先祖
T2131_.54.1168a09: 形貌所在也。又梵名塔婆。發軫曰。説文元無
T2131_.54.1168a10: 此字。徐鉉新加云。西國浮圖也。言浮圖者。此
T2131_.54.1168a11: 翻聚相。戒壇圖經云。原夫塔字此方字書乃
T2131_.54.1168a12: 是物聲。本非西土之號。若依梵本瘞猗厲佛
T2131_.54.1168a13: 骨所。名曰塔婆。後分經。佛告阿難。佛般涅
T2131_.54.1168a14: 槃荼毘既訖。一切四衆。收取舍利。置七寶瓶。
T2131_.54.1168a15: 當於拘尸那城内四衢道中起七寶塔。高十
T2131_.54.1168a16: 三層。上有輪相云云辟支佛塔。應十一層。阿
T2131_.54.1168a17: 羅漢塔成以四層。亦以衆寶而嚴飾之。其轉
T2131_.54.1168a18: 輪王。亦七寶成。無復層級。何以故。未脱三界
T2131_.54.1168a19: 諸有苦故。十二因縁經。八種塔並有露槃。佛
T2131_.54.1168a20: 塔八重。菩薩七重。辟支佛六重。四果五重。三
T2131_.54.1168a21: 果四。二果三。初果二。輪王一。凡僧但蕉葉火
T2131_.54.1168a22: 珠而已言輪相者。僧祇云。佛造迦葉佛塔上施槃蓋。長
表輪相。經中多云相輪。以人仰望而瞻相也
T2131_.54.1168a23: 支提。或名難提脂帝制底制多。此翻可供養
T2131_.54.1168a24: 處。或翻滅惡生善處。雜心論云。有舍利名塔。
T2131_.54.1168a25: 無舍利名支提。文句云。支提無骨身者也。阿
T2131_.54.1168a26: 含明四支徴。謂佛生處。得道處。轉法輪處。入
T2131_.54.1168a27: 滅處也
T2131_.54.1168a28: 舍磨奢那。此云冡。西域僧死。埋骨地下。上
T2131_.54.1168a29: 累甎石。似窣堵波。但形卑小
T2131_.54.1168b01: 健陀倶胝。義淨云。西方名佛堂。爲健陀倶
T2131_.54.1168b02: 胝。此云香室
T2131_.54.1168b03: 毘訶羅。此云游行處。謂僧游履處也
T2131_.54.1168b04: 滿茶邏。力箇
切		此翻壇。新云。正名曼茶羅。言
T2131_.54.1168b05: 壇者。鄭玄注禮云。封土曰壇。除地曰墠。
T2131_.54.1168b06: 常演封者起土界也。壇之言坦也。坦明貌也。
T2131_.54.1168b07: 漢書音義云。築土而高曰壇。除地平坦曰場。
T2131_.54.1168b08: 國語云。壇之所除地曰場。除掃也。周書曰。爲
T2131_.54.1168b09: 三壇同墠。墠除地也。説文云。野土也。爾雅
T2131_.54.1168b10: 云。鹿之所息謂之場。詩云。九月築場圃。注
T2131_.54.1168b11: 云。春夏爲圃。秋冬爲場。場即平治土面。於上
T2131_.54.1168b12: 治穀
T2131_.54.1168b13: 脱闍。資中翻幢。熏聞云。闍視遮
切		有作都音。
T2131_.54.1168b14: 引爾雅云。闍謂之臺。而言脱者。積土脱落也。
T2131_.54.1168b15: 今所不取。蓋是梵語故
T2131_.54.1168b16: 拘吒迦。此云小舍
T2131_.54.1168b17:   犍稚道具篇第六十
T2131_.54.1168b18: 菩薩戒經云。資生順道之具。中阿含云。所蓄
T2131_.54.1168b19: 物可資身進道者即是増長善法之具。辯正
T2131_.54.1168b20: 論云。沙門者行超俗表。心游塵外。故應器非
T2131_.54.1168b21: 廊廟所陳。染衣異朝宗之服。北山録云。簠
T2131_.54.1168b22: 音甫簋音軌祭器
内圓外方		俎莊呂切
肉俎也		豆制度文章爲禮
T2131_.54.1168b23: 之器。升降上下周旋&T046343;先的襲。似立爲禮之
T2131_.54.1168b24: 文。鐘鼓管磬羽籥干戚籥音藥先王制舞。文以羽
籥干戚。籥如笛。三孔而
T2131_.54.1168b25: 短。干盾也。
戚矛也		爲樂之器。屈伸俯仰綴兆舒疾爲樂
T2131_.54.1168b26: 之文。置茲則禮樂廢矣。繕寫繢刻香臺法机。
T2131_.54.1168b27: 爲道徳之器。髡祖拜繞禪講齋戒。爲道徳之
T2131_.54.1168b28: 文。弛茲則道徳微矣
T2131_.54.1168b29: 犍巨寒椎。音地聲論翻爲磬。亦翻鐘。資持
T2131_.54.1168c01: 云。若諸律論。並作犍槌。或作犍椎。今須音槌
T2131_.54.1168c02: 爲地。又羯磨疏中。直云犍地。未見椎字呼爲
T2131_.54.1168c03: 地也。後世無知因茲一誤。至於鈔文。一宗祖
T2131_.54.1168c04: 教。凡犍槌字並改爲＊稚。直呼爲地。請尋古
T2131_.54.1168c05: 本及大藏經律考之。方知其謬。今須依律論
T2131_.54.1168c06: 并作犍槌。至呼召時。自從聲論。増一云。阿
T2131_.54.1168c07: 難升講堂撃犍椎者。此是如來信鼓也。五分
T2131_.54.1168c08: 云。諸比丘布薩時不時集妨行道。佛言。當唱
T2131_.54.1168c09: 時至。若打犍椎。若打鼓吹螺。使舊住沙彌淨
T2131_.54.1168c10: 人打。不得多應打三通。若唱二時至。亦使沙
T2131_.54.1168c11: 彌淨人唱。住處多不得遍聞。應高處唱。猶不
T2131_.54.1168c12: 知集更相語知。若無沙彌比丘亦得打。事鈔
T2131_.54.1168c13: 云。若尋常所行。生椎之始。必漸發聲。漸希漸
T2131_.54.1168c14: 大。乃至聽盡。方打一通。佛在世時。但有三下。
T2131_.54.1168c15: 故五分云。打三通也。後因他請。方有長打。
T2131_.54.1168c16: 然欲初鳴時。當依經論。建心標。爲必有感徴。
T2131_.54.1168c17: 應至鐘所禮三寶訖。具儀立念。我鳴此鐘者。
T2131_.54.1168c18: 爲召十方僧衆。有得聞者。並皆雲集。共同和
T2131_.54.1168c19: 利。又諸惡趣受苦衆生。令得停息故。付法藏
T2131_.54.1168c20: 傳中。罽膩吒王以大殺害故。死入千頭魚中。
T2131_.54.1168c21: 劍輪繞身而轉。隨斫隨生。羅漢爲僧維那。依
T2131_.54.1168c22: 時打鐘。若聞鐘聲劍輪在空。知是因縁遺信
T2131_.54.1168c23: 白。令長打。使我苦息。過七日已受苦即息。江
T2131_.54.1168c24: 南上元縣一民時疾暴死。心氣尚暖。凡三日
T2131_.54.1168c25: 復甦。乃誤勾也。自言至一殿庭間。忽見先主。
T2131_.54.1168c26: 被五木縲械甚嚴。民大駭。竊問曰。主何至於
T2131_.54.1168c27: 斯耶。主曰。吾爲宋齊丘所誤殺和州降者千
T2131_.54.1168c28: 餘人。以冤訴因此。主問其民曰。汝何至斯
T2131_.54.1168c29: 耶。其民具道誤勾之事。主聞其民却得生還。
T2131_.54.1169a01: 喜且泣曰。吾仗汝歸語嗣君。凡寺觀鳴鐘。當
T2131_.54.1169a02: 延之令永。吾受苦惟聞鐘則暫休。或能爲吾
T2131_.54.1169a03: 造一鐘尤善。民曰。我下民耳。無縁得見。設見
T2131_.54.1169a04: 之胡以爲驗。主沈慮曰。吾在位嘗與于闐國
T2131_.54.1169a05: 交聘。遺吾一玉瑞天王。吾愛之。嘗置於髻。
T2131_.54.1169a06: 受百官朝。一日如厠忘取之。因感頭痛。夢神
T2131_.54.1169a07: 謂我曰。玉天王寘於佛塔或佛體中。則當愈。
T2131_.54.1169a08: 吾因獨引一匠。攜於瓦棺寺鑿佛左膝以藏
T2131_.54.1169a09: 之。香泥自封。無一人知者。汝以此事可驗。民
T2131_.54.1169a10: 既還家。不敢輒已。遂乞見主具白之。果曰。冥
T2131_.54.1169a11: 寞何憑。民具以玉天王之事陳之。主親詣瓦
T2131_.54.1169a12: 棺。剖佛膝果得之。感泣慟躄遂立造一鐘於
T2131_.54.1169a13: 清涼寺。鐫其上云。薦烈祖孝高皇帝。脱幽出
T2131_.54.1169a14: 厄。以玉像建塔。葬於蒋山智興鳴鐘
事出法苑		増一云。
T2131_.54.1169a15: 若打鐘時。一切惡道諸苦並得停止。應法師
T2131_.54.1169a16: 準尼鈔云。時至應臂吒犍槌。應師釋云。梵語
T2131_.54.1169a17: 臂吒。此云打。梵語犍槌。此云所打之木。或檀
T2131_.54.1169a18: 或桐。此無正翻。彼無鐘磬故也。音義指歸斥
T2131_.54.1169a19: 云。祇如梵王鑄祇桓寺金鐘。又迦葉結集撾
T2131_.54.1169a20: 陟瓜切
椎也		銅犍槌。豈無鐘耶。但天竺未知有磬。
T2131_.54.1169a21: 五分律云。隨有瓦木銅鐵鳴者。皆名犍地。又
T2131_.54.1169a22: 律中集僧有七種法。一量影。二破竹作聲。三
T2131_.54.1169a23: 作煙。四吹貝。五打鼓。六打犍槌。七唱諸大徳
T2131_.54.1169a24: 布薩説戒時到。事鈔明入堂法。應在門外偏
T2131_.54.1169a25: 袒右肩。歛手當心。攝恭敬意。擬堂内僧。＊并
T2131_.54.1169a26: 同佛想縁覺羅漢想。何以故。三乘同法食故。
T2131_.54.1169a27: 次欲入堂。若門西坐者。從戸外旁門西頬。先
T2131_.54.1169a28: 擧左脚。定心而入。若出門者。還從西頬。先
T2131_.54.1169a29: 擧右脚而出。若在門東坐者反上可知。不得
T2131_.54.1169b01: 門内交過。若欲坐時。以衣自蔽。勿露形醜。須
T2131_.54.1169b02: 知五法。一須慈敬重法尊人。二應自卑下如
T2131_.54.1169b03: 拭塵巾。三應知坐起俯仰得時。四在彼僧中
T2131_.54.1169b04: 不爲雜語。五不可忍事應作默然。凡徒衆威
T2131_.54.1169b05: 儀事在嚴整清潔。軌行可觀則生世善心。天
T2131_.54.1169b06: 龍叶賛。華嚴云。具足受持威儀教法。是故能
T2131_.54.1169b07: 令僧寶不斷。智論云。佛法弟子同住和合。一
T2131_.54.1169b08: 者賢聖説法。二者賢聖默然。準此處衆。唯施
T2131_.54.1169b09: 二事不得雜説世論類於汚家能説能戲
也		又貴
T2131_.54.1169b10: 靜攝。不在喧亂。誦經説法。必須知時。成論
T2131_.54.1169b11: 云。雖是法語。説不應時。名爲綺語。後裔住
T2131_.54.1169b12: 持。願遵斯式
T2131_.54.1169b13: 舍羅。四分。此云籌。五分籌極短並五指。極
T2131_.54.1169b14: 長拳一肘。極麁不過小指。極細不得減箸。十
T2131_.54.1169b15: 誦云。爲檀越問僧不知數佛令行籌。不知沙
T2131_.54.1169b16: 彌數。行籌數之。若人施布薩物沙彌亦得。雖
T2131_.54.1169b17: 不往布薩羯磨處由受籌故。四分爲受供行
T2131_.54.1169b18: 籌通沙彌也。若未受十戒亦得受籌。以同受
T2131_.54.1169b19: 供故。業疏三種行籌。一頭露。二覆藏以物
覆籌		三
T2131_.54.1169b20: 耳語耳畔
勸勉		事鈔云。今僧寺中有差僧次請而簡
T2131_.54.1169b21: 客者。此僧次翻名越次也。即令客僧應得不
T2131_.54.1169b22: 得。主人犯重。隨同情者多少通是一盜
T2131_.54.1169b23: 隙棄羅。此云錫校。由振時作錫錫聲故。十
T2131_.54.1169b24: 誦名聲杖。錫杖經又名智杖。亦名徳杖。彰智
T2131_.54.1169b25: 行功徳故。聖人之幖幟。賢士之明記道法之
T2131_.54.1169b26: 幢。根本雜事云。比丘乞食。深入長者之家。遂
T2131_.54.1169b27: 招譏謗。比丘白佛。佛云。可作聲警覺。彼即呵
T2131_.54.1169b28: 呵作聲＊喧鬧。復招譏毀。佛制不聽。遂拳打
T2131_.54.1169b29: 門。家人怪問。何故打破我門。默爾無對。佛
T2131_.54.1169c01: 言。應作錫杖。苾芻不解。佛言。杖頭安鐶圓如
T2131_.54.1169c02: 醆仄限口。安小鐶子。搖動作聲而爲警覺。動
T2131_.54.1169c03: 可一二。無人聞時。即須行去。五百問論。持錫
T2131_.54.1169c04: 有多事。能警惡蟲毒獸等。義淨云。錫杖都有
T2131_.54.1169c05: 三分。上分是錫。中木。下或牙角也。若二股六
T2131_.54.1169c06: 鐶是迦葉佛製。若四股十二鐶是釋迦佛製。
T2131_.54.1169c07: 齊稠禪師在懷州王屋山。聞虎鬪以錫杖解
T2131_.54.1169c08: 之。因成頌云。本自不求名。剛被名求我。巖前
T2131_.54.1169c09: 解二虎。障却第三果。又鄧隱峯飛錫空中。解
T2131_.54.1169c10: 於二陣
T2131_.54.1169c11: 刺竭節。此云杖。楖栗横擔不顧人。直入千
T2131_.54.1169c12: 峯萬峯去
T2131_.54.1169c13: 軍遲。此云瓶。寄歸傳云。軍持有二。若甆瓦
T2131_.54.1169c14: 者是淨用。若銅鐵者是觸用。西域記云。捃稚
T2131_.54.1169c15: 迦即澡瓶也。舊云軍持訛略也。西域尼畜軍
T2131_.54.1169c16: 持。僧畜澡灌。謂雙口澡灌。事鈔云。應法澡
T2131_.54.1169c17: 灌。資持云。謂一斗已下
T2131_.54.1169c18: 鉢里薩羅伐拏。此云濾水羅。會正記云。西
T2131_.54.1169c19: 方用上白&T073554;。東夏宜將密絹。若是生絹小蟲
T2131_.54.1169c20: 直過。可取熟絹四尺。捉邊長挽兩頭刺著。即
T2131_.54.1169c21: 是羅樣。兩角施帶。兩畔直怐音冠似
鼎銨也		中安横
T2131_.54.1169c22: 杖尺六。兩邊繋柱。下以盆承。傾水時罐底須
T2131_.54.1169c23: 入羅内。如其不爾蟲隨水落。墮地墮盆還不
T2131_.54.1169c24: 免殺。僧祇蟲細者三重漉。毘尼母應作二重
T2131_.54.1169c25: 漉水嚢。若猶有應作三重。不得夾作。恐中間
T2131_.54.1169c26: 有蟲難出。當各作捲逐重覆却方護生也。根
T2131_.54.1169c27: 本百一羯磨明五種水羅。一方羅。用絹三尺
T2131_.54.1169c28: 或二尺。隨時大小作。二法瓶。陰陽瓶也。三君
T2131_.54.1169c29: 遲。以絹繋口以繩懸。沈於水中待滿引出。四
T2131_.54.1170a01: 酌水羅。五衣角羅。但取密絹方一塔手。或繋
T2131_.54.1170a02: 瓶口。或安鉢中。濾水用也
T2131_.54.1170a03: 鉢塞莫。或云阿唎吒迦二合。此云數珠。木
T2131_.54.1170a04: 槵子經云。當貫木槵子一百八個常自隨身。
T2131_.54.1170a05: 志心稱南無佛陀。南無達摩南無僧伽。乃過
T2131_.54.1170a06: 一子。具如彼經
T2131_.54.1170a07: 鉢多羅。此云應器。發軫云。應法之器也。謂
T2131_.54.1170a08: 體色量三皆須應法。體者大要有二。泥及鐵
T2131_.54.1170a09: 也。色者熏作黒赤色或孔雀咽色鴿色。量者
T2131_.54.1170a10: 大受三斗。小受斗半。中品可知。又翻爲薄。謂
T2131_.54.1170a11: 治厚物令薄而作此器。南山云。此姫周之斗
T2131_.54.1170a12: 也。準唐斗。上鉢一斗。下鉢五升。五分云。佛
T2131_.54.1170a13: 自作鉢坏。以爲後式。受時準十誦云。大徳一
T2131_.54.1170a14: 心念。我比丘某甲。此鉢多羅應量受。常用故
T2131_.54.1170a15: 三説若捨準衣。律云。比丘持木鉢。佛言不應
T2131_.54.1170a16: 持。如是鉢此是外道法
T2131_.54.1170a17: 鍵音&T077392;&MT00004;音咨母論譯爲淺。鐵鉢經音疏云。
T2131_.54.1170a18: 鉢中之小鉢。今呼爲鐼音訓子。十誦律云。鉢
T2131_.54.1170a19: 半大鍵&MT00004;小鍵&MT00004;。四分律云。鍵&MT00004;入小鉢。小
T2131_.54.1170a20: 鉢入次鉢。次鉢入大鉢。或作捷茨建鎡。並
T2131_.54.1170a21: 梵音輕重
T2131_.54.1170a22: 倶夜羅。此云隨鉢器。法寶解云。即匙筋鍵
T2131_.54.1170a23: &MT00004;等
T2131_.54.1170a24: 浮嚢。五分云。自今聽諸比丘畜浮嚢。若羊皮。
T2131_.54.1170a25: 若牛皮。傳聞西域渡海之人。多作鳥翎毛袋。
T2131_.54.1170a26: 或齎巨牛脬。海船或失。吹氣浮身◎
T2131_.54.1170a27:   沙門服相篇第六十一
T2131_.54.1170a28: 大論云。釋子受禁戒是其性。剃髮割截染衣
T2131_.54.1170a29: 是其相。道宗鈔云。儀即沙門相也。削髮壞衣
T2131_.54.1170b01: 是。體即沙門性也。無表戒法是。僧祇云。三衣
T2131_.54.1170b02: 者。賢聖沙門之幖幟。四分云。三世如來並著
T2131_.54.1170b03: 如是衣。大品明十二頭陀。衣有二種。一者納
T2131_.54.1170b04: 衣。智論釋云。好衣因縁故。四方追逐墮邪命
T2131_.54.1170b05: 中。若受人好衣則生親著。若不親著檀越則
T2131_.54.1170b06: 恨。又好衣是未得道者。生貪著處。好衣因縁。
T2131_.54.1170b07: 招致賊難。或至奪命。有如是等患。故受弊納
T2131_.54.1170b08: 衣法。二但三衣。智論釋云。行者少欲知足。衣
T2131_.54.1170b09: 趣蓋形。不多不少。故受三衣。白衣求樂故多
T2131_.54.1170b10: 畜種種衣。或有外道。苦行故裸形無恥。是故
T2131_.54.1170b11: 佛弟子捨二邊處中道。北山云。憍陳如弊服
T2131_.54.1170b12: 五錢。須菩提華房百寶。倶聖人也。衡嶽終身
T2131_.54.1170b13: 一衲。玄景毎曙更衣。倶高僧也。克不克在于
T2131_.54.1170b14: 我。可不可不不在乎物也
T2131_.54.1170b15: 震越。應法師云。此翻玄服。應是臥具。釋名
T2131_.54.1170b16: 曰。服上曰衣。衣依也。所以庇寒暑也。傳云。
T2131_.54.1170b17: 衣身之章也。上曰衣。下曰裳。白虎通曰。衣者
T2131_.54.1170b18: 隱也。裳者障也。所以隱形自障蔽也。涅槃云。
T2131_.54.1170b19: 如世衣裳障覆形體
T2131_.54.1170b20: 袈裟。具云迦羅沙曳。此云不正色。從色得
T2131_.54.1170b21: 名。章服儀云。袈裟之目。因於衣色。如經中壞
T2131_.54.1170b22: 色衣也。會正云。準此本是草名。可染衣。故將
T2131_.54.1170b23: 彼草目此衣號。十誦以爲敷具。謂同氈席之
T2131_.54.1170b24: 形。四分以爲臥具。謂同衾被之類。薩婆多云。
T2131_.54.1170b25: 臥具者三衣之名。大淨法門經云。袈裟者。晋
T2131_.54.1170b26: 名去穢。大集經。名離染服。賢愚名出世服。
T2131_.54.1170b27: 眞諦雜記云。袈裟是外國三衣之名。名含多
T2131_.54.1170b28: 義。或名離塵服。由斷六塵故。或名消痩服。由
T2131_.54.1170b29: 割煩惱故。或名蓮華服。服者離著故。或名間
T2131_.54.1170c01: 色服。以三如法色所成故。言三色者。律有三
T2131_.54.1170c02: 種壞色。青黒木蘭。青謂銅青。黒謂雜泥。木蘭
T2131_.54.1170c03: 即樹皮也。業疏云。聽以刀截成沙門衣。不爲
T2131_.54.1170c04: 怨賊所剥故。章服儀云。條堤之相事等田疇。
T2131_.54.1170c05: 如畦貯水而養嘉苗。譬服此衣生功徳也。佛
T2131_.54.1170c06: 令象此。義不徒然。五分云。衣下數破當倒
T2131_.54.1170c07: 被之在雨中行水入葉中。應順＊被之。章服
T2131_.54.1170c08: 儀云。比見條葉。不附正儀。當馬齒鳥足縫之。
T2131_.54.1170c09: 即須順左右條開明孔。不作即同縵衣。南山
T2131_.54.1170c10: 問。比見西域僧來。多縫衣葉者何。答此佛滅
T2131_.54.1170c11: 後將二百年。北天竺僧與外道同住。外道嫉
T2131_.54.1170c12: 之。密以利刀。内衣葉中。同往王所。外道告
T2131_.54.1170c13: 王。沙門釋子。内藏利刀。欲將害王。因告檢
T2131_.54.1170c14: 獲。由此普誅一國比丘。時有耶舍阿羅漢。令
T2131_.54.1170c15: 諸比丘權且縫合爲絶命難。此乃彼方因事
T2131_.54.1170c16: 權制。非佛所開。故義淨云。西國三衣並皆刺
T2131_.54.1170c17: 合。唯東夏開而不縫。依律大衣限五日成。七
T2131_.54.1170c18: 條四日成。五條二日成。限日不成。尼犯墮。比
T2131_.54.1170c19: 丘突吉羅。業疏云。若有衣不受持者突吉羅。
T2131_.54.1170c20: 下二衣有長者開將作從。悲華經云。佛於寶
T2131_.54.1170c21: 藏佛前發願。願成佛時袈裟有五功徳。一入
T2131_.54.1170c22: 我法中犯重邪見等於一念中。敬心尊重。必
T2131_.54.1170c23: 於三乘授記。二天龍人鬼若能敬此袈裟少
T2131_.54.1170c24: 分即得三乘不退。三若有鬼神諸人。得袈裟
T2131_.54.1170c25: 乃至四寸飮食充足。四若衆生共相違背。念
T2131_.54.1170c26: 袈裟力尋生慈心。五若持此少分恭敬尊重。
T2131_.54.1170c27: 常得勝他。瓔珞經云。若天龍八部鬪爭。念此
T2131_.54.1170c28: 袈裟。生慈悲心。海龍王經龍王白佛。如此海
T2131_.54.1170c29: 中無數種龍。有四金翅。常來食之。願佛擁護
T2131_.54.1171a01: 令得安穩。於是世尊脱身卓衣。告龍王。汝
T2131_.54.1171a02: 取是衣。分與諸龍。皆令周遍。於中有値一縷
T2131_.54.1171a03: 之者。金翅鳥王不能觸犯。持禁戒者所願必
T2131_.54.1171a04: 得。搜玄引大集。王問比丘不能説。遂羞墮地。
T2131_.54.1171a05: 袈裟變白。法滅盡經云。沙門袈裟自然變白。
T2131_.54.1171a06: 應法師云。韻作&T021626;&T021567;。音加沙。葛洪字范始
T2131_.54.1171a07: 改從衣
T2131_.54.1171a08: 僧伽梨。西域記云。僧迦胝。舊訛云僧伽梨。此
T2131_.54.1171a09: 云合。又云重。謂割之合成。義淨云。僧迦胝。
T2131_.54.1171a10: 唐言重複衣。靈感傳云。毎轉法輪。披僧迦梨。
T2131_.54.1171a11: 南山云。此三衣名諸部無正翻。今以義譯。大
T2131_.54.1171a12: 衣名雜碎衣。以條數多故。若從用爲名。則曰
T2131_.54.1171a13: 入王宮聚落時衣。乞食説法時著。薩婆多論
T2131_.54.1171a14: 大衣分三品。九條十一條十三條兩長一短
T2131_.54.1171a15: 名下品。十五條十七條十九條三長一短名
T2131_.54.1171a16: 中品。二十一條二十三條二十五條。四長一
T2131_.54.1171a17: 短名上品。會正記。問所以長増而短少者。業
T2131_.54.1171a18: 疏云。法服敬田爲利諸有表聖増而凡減也。
T2131_.54.1171a19: 業疏云。今準十誦。加持應云。大徳一心念我
T2131_.54.1171a20: 比丘某甲。是僧伽梨若干條衣受若干長若干短
T2131_.54.1171a21: 割截
揲葉		衣持三説會正記云。如缺大衣。下二衣有
T2131_.54.1171a22: 長者。開將作從去聲受持應加云。大徳一心念
T2131_.54.1171a23: 我某甲比丘。此安陀會二十五條衣受四長
T2131_.54.1171a24: 一短割截衣持三説僧祇云有縁須捨
者具修威儀加法云		大徳一心念
T2131_.54.1171a25: 我比丘某甲。此僧伽梨是我三衣數。先受持
T2131_.54.1171a26: 今捨一説下二
衣亦爾
T2131_.54.1171a27: 欝多羅僧。或郁多羅僧。此譯上著衣。即七
T2131_.54.1171a28: 條也。南山云。七條名中價衣。從用云入衆時
T2131_.54.1171a29: 衣。禮誦齋講時著。若受應加法云。此欝多
T2131_.54.1171a30: 羅僧七條衣受兩長一短割截衣持三説如缺七
條開將上下
T2131_.54.1171b01: 二衣作從
加法例上
T2131_.54.1171b02: 安陀會。或安怛羅婆沙。此云中宿衣。謂近
T2131_.54.1171b03: 身住也。南山云。五條名下衣。從用云院内行
T2131_.54.1171b04: 道雜作衣。若受應加法云。此安陀會五條衣
T2131_.54.1171b05: 受一長一短割截衣持三説如缺五條開將上二衣
作從。五分云。獨住比丘三
T2131_.54.1171b06: 衣中須有換易者。應具修威儀。
手執衣心生口言加法云云		菩薩經云。五條名
T2131_.54.1171b07: 中著衣。七條名上衣。大衣名衆集時衣。戒壇
T2131_.54.1171b08: 經云。五條下衣斷貪身也。七條中衣斷嗔口
T2131_.54.1171b09: 也。大衣上衣斷癡心也。華嚴云。著袈裟者。捨
T2131_.54.1171b10: 離三毒。四分云。懷抱於結使。不應＊被袈裟｣
T2131_.54.1171b11: 鉢吒。唐言縵條。即是一幅&T073554;無田相者三衣
T2131_.54.1171b12: 倶通縵也。佛法至此。一百八十七年出家未
T2131_.54.1171b13: 識割截。秖著此衣
T2131_.54.1171b14: 尼師壇。或尼師但那。此名坐具。或云隨坐
T2131_.54.1171b15: 衣。業疏。佛言爲身爲衣爲臥具故制畜之。長
T2131_.54.1171b16: 四廣三更増半磔手者。善見云。令於縷際
T2131_.54.1171b17: 外増之迦留陀夷身大坐
不容故加半磔		十誦云。新者二重。故者
T2131_.54.1171b18: 四重。十誦云。不應受單者離宿突吉羅。戒壇
T2131_.54.1171b19: 經云。尼師壇如塔之有基也。汝今受戒。即五
T2131_.54.1171b20: 分法身之基也。良以五分由戒而成。若無坐
T2131_.54.1171b21: 具以坐汝身。則五分定慧無所從生。天神黄
T2131_.54.1171b22: 瓊云。元佛初度五人及迦葉兄弟。並制袈裟
T2131_.54.1171b23: 左臂。坐具在袈裟下云云後度諸衆。徒侶漸
T2131_.54.1171b24: 多。年少比丘儀容端美。入城乞食。多爲女愛。
T2131_.54.1171b25: 由是製衣角。在左肩。後爲風飄。聽以尼師壇
T2131_.54.1171b26: 鎭上。後外道達摩多問比丘。肩上片布持將
T2131_.54.1171b27: 何用。答曰擬將坐之云云達摩多云。此衣既爲
T2131_.54.1171b28: 可貴有大威靈。豈得以所坐之布而居其上
T2131_.54.1171b29: 云云比丘白佛。由此佛製還以衣角居于左
T2131_.54.1171c01: 臂。坐具還在衣下。但不得垂尖角如象鼻羊
T2131_.54.1171c02: 耳等相。摩得勒伽云。若離宿不須捨。業疏云。
T2131_.54.1171c03: 受應加云。大徳一心念我比丘某甲。此尼師
T2131_.54.1171c04: 壇應量作。今受持三説若
捨準上
T2131_.54.1171c05: 僧祇支。或僧却崎。西域記云。唐言掩腋。舊
T2131_.54.1171c06: 或名竭支。正名僧迦鵄。此云覆腋衣。用覆左
T2131_.54.1171c07: 肩。右開左合。竺道祖云。魏時請僧於内自恣。
T2131_.54.1171c08: 宮人見僧偏袒。不以爲善。遂作此衣施僧。因
T2131_.54.1171c09: 綴於左邊祇支上。因而受稱。即偏衫右邊。今
T2131_.54.1171c10: 隱祇支名。通號兩袖。曰偏衫。今作時須開後
T2131_.54.1171c11: 縫截領。以存元式故也
T2131_.54.1171c12: 泥縛些桑箇那。或云泥伐散那。西域記唐言
T2131_.54.1171c13: 裙云云舊曰涅槃僧訛也。既無帶襻。其將服
T2131_.54.1171c14: 也。集衣爲襵之渉切廣雅襵襞也
通俗文曰便縫曰襵		束帶以條。襵
T2131_.54.1171c15: 則諸部各異。色乃黄赤不同。釋名云。裠群也。
T2131_.54.1171c16: 連接群幅也
T2131_.54.1171c17: 舍勒。應法師譯云内衣也。半者言舍勒相短
T2131_.54.1171c18: 似今短群也。小衣論雖不顯於相。可類半泥
T2131_.54.1171c19: 洹也
T2131_.54.1171c20: 迦絺那。明了論云。爲存略故。但言迦提。此
T2131_.54.1171c21: 翻功徳。以坐夏有功五利賞徳也。西域記以
T2131_.54.1171c22: 迦提翻昂星。昂星直此月故。律鈔引明了
T2131_.54.1171c23: 論。翻爲堅實能。感實能感多衣。衣無敗壞故。
T2131_.54.1171c24: 又名難活。以貧人取活爲難。捨少財入此衣。
T2131_.54.1171c25: 功徳勝如以須彌大衣聚施也。或云堅固。又
T2131_.54.1171c26: 云廕覆。古翻爲賞善罰惡衣。賞前安居人。後
T2131_.54.1171c27: 安居人不得也。亦翻功徳衣。以僧衆同受此
T2131_.54.1171c28: 衣招五利功徳。律中受此衣故。畜長財離衣
T2131_.54.1171c29: 宿。背請別衆食。食前食後至他家。四分云。安
T2131_.54.1172a01: 居竟應受功徳衣。則前安居人七月十六日
T2131_.54.1172a02: 受至十二月十五日捨。四分云。若得新衣。若
T2131_.54.1172a03: 檀越施衣。若糞掃衣四分云。糞掃者
則非死人衣		新物揲作
T2131_.54.1172a04: 淨。若已浣浣已納作淨。即日來不經宿。不以
T2131_.54.1172a05: 邪命得應法。四周有縁。五條作十隔用袈裟
T2131_.54.1172a06: 色。受捨應鳴鐘集僧羯磨。具出自恣篇
T2131_.54.1172a07: 憍奢耶。應法師翻蟲衣。謂用野蠶絲綿作
T2131_.54.1172a08: 衣。事鈔云。即黒毛臥具。寧音義云。梵云高世
T2131_.54.1172a09: 耶。譯云野蠶綿。東天竺有國名烏陀。粳米欲
T2131_.54.1172a10: 熟葉變爲蟲。蟲則食米。人取蒸以爲綿也。如
T2131_.54.1172a11: 此絲綿者。名摩呵瞂多。此言大衣。衣甚貴
T2131_.54.1172a12: 即大價之衣。感通傳云。伏見西來梵僧咸著
T2131_.54.1172a13: 布&T073554;具。問答云。五天竺國無著蠶衣。由此興
T2131_.54.1172a14: 念著斯章服儀
T2131_.54.1172a15: 屈眴。音舜此云大細布。緝木綿華心織成。
T2131_.54.1172a16: 其色青黒。即達磨所傳袈裟
T2131_.54.1172a17: 睒婆。上或染切此云木綿
T2131_.54.1172a18: 劫波育。或言劫具。即木綿也。正言迦波羅。
T2131_.54.1172a19: 此樹華名也。可以爲布。高昌名&T073554;。罽賓國
T2131_.54.1172a20: 南。大者成樹已北形小。状如土蔡。有殼剖
T2131_.54.1172a21: 以出華如柳絮。可紐女眞以爲布
T2131_.54.1172a22: 迦隣陀衣。細錦衣也
T2131_.54.1172a23: 兜羅綿。兜羅。此云細香。苑音義翻氷。或云
T2131_.54.1172a24: 兜沙。此云霜。斯皆從色爲名。或名妬羅綿。妬
T2131_.54.1172a25: 羅樹名。綿從樹生。因而立稱。如柳絮也。亦翻
T2131_.54.1172a26: 楊華。或稱兜羅毦而使者。毛毳也。熏聞云。謂
T2131_.54.1172a27: 佛手柔軟加以合縵。似此綿也
T2131_.54.1172a28: 瞿修羅。此云圖像。從其衣形而立名。若著
T2131_.54.1172a29: 瞿修羅。則不著僧迦鵄
T2131_.54.1172b01: 尼衞。此云裏衣
T2131_.54.1172b02: 欽跋羅。即毛
T2131_.54.1172b03: 頭鳩羅。此云細布
T2131_.54.1172b04: 芻摩。此云麻衣。西域記云。衣麻之類也。麻
T2131_.54.1172b05: 形細荊芥。葉青色。西域麻少。多用草羊毛
T2131_.54.1172b06: 顩鉢羅。西域記云。織細羊毛
T2131_.54.1172b07: 褐頼縭。西域記云。織野獸毛細軟可得緝績
T2131_.54.1172b08: 故。以見珍而充服用
T2131_.54.1172b09: 兜那波吒。此云絹
T2131_.54.1172b10: 倶蘇摩。此云華
T2131_.54.1172b11: 摩羅。此云鬘。苑師云。一切華通名倶蘇摩。
T2131_.54.1172b12: 別有一華。獨名倶蘇摩。此云悦意。其華大小
T2131_.54.1172b13: 如錢。色甚鮮白。衆多細葉圓集共成。應法師
T2131_.54.1172b14: 云。西域結鬘師。多用蘇摩羅華。行列結之以
T2131_.54.1172b15: 爲條貫。無問男女貴賤。皆此莊嚴。或首或身。
T2131_.54.1172b16: 以爲飾好。正法念云。生天華鬘在額
T2131_.54.1172b17:   ◎齋法四食篇第六十二
T2131_.54.1172b18: 佛地論云。任持名食。謂能任持色身令不斷
T2131_.54.1172b19: 壞。長養善法。身依食住。命託食存。流入五臟
T2131_.54.1172b20: 充浹四肢。補氣益肌。身心適悦食有三徳。一輕
軟。二淨潔。三
T2131_.54.1172b21: 如法。味有六種。
謂苦酸甘辛鹹淡		楞嚴云。如是世界十二類生。不
T2131_.54.1172b22: 能自全依四食住。所謂段食觸食思食識食。
T2131_.54.1172b23: 是故佛言。一切衆生皆依食住。檇李釋曰。言
T2131_.54.1172b24: 段食者。段謂形段。以香味觸三塵爲體。入
T2131_.54.1172b25: 腹變壞資益諸根。故言段食起世經云。麁段微細
食。閻浮提人。飯糗
T2131_.54.1172b26: 豆肉等。名麁段食。按摩澡浴拭膏等名微細食。古譯經律
皆名搏食。説文搏圜也。禮云。無搏食。通俗文手團曰搏。
T2131_.54.1172b27: 熏聞云。其義則局。如漿飮等
不可搏故。於是後譯皆云段食		言觸食者。觸謂觸
T2131_.54.1172b28: 對。取六識中相應觸對前境而生喜樂。故名
T2131_.54.1172b29: 觸食通慧云。如男與女相對爲觸。觸能資身。故得食名。
準僧祇。見色愛著名食。豈非觸食義耶。設非觸食
T2131_.54.1172c01: 何以觀戲劇等終日不食而自飽耶。起世經云。一切
卵生得身故以觸爲食。&MT04911;疏云。冷＊暖觸等亦名觸食		言
T2131_.54.1172c02: 思食者。思謂意思。取第六識相應思於可意
T2131_.54.1172c03: 境生希望故起世經云。思食者若有衆生。意思資潤。
諸根増長。如魚鼈蛇蝦蟆伽羅瞿陀等及
T2131_.54.1172c04: 餘衆生。以意思潤益諸根壽命者。此等用思爲食。熏聞
云。相應觸及相應思者。皆心所遍行法中也。&MT04911;疏云。思
T2131_.54.1172c05: 想飮食令人不
死。亦名思食		言識食者。識即第八執持之相。
T2131_.54.1172c06: 由前三食勢分所資令此識増勝能執持諸根
T2131_.54.1172c07: 大種故起世經云。識食地獄衆生及無邊
識處天等。皆用識持以爲其食		若約三界
T2131_.54.1172c08: 辨之。段食唯在欲界。以色無色無香味二塵。
T2131_.54.1172c09: 餘之三食遍通三界中陰但有三食。亦有段食。如雜
心論云。如人中陰還食人中所
T2131_.54.1172c10: 食香氣也。但現陰麁。故多&MT02257;
段食。中陰細故。多藉三食耳		此乃總叙四食也
T2131_.54.1172c11: 僧跋。即等供之唱法也。寄歸傳云。三鉢羅
T2131_.54.1172c12: 佉多。舊訛云僧跋。梵摩難國王經云。夫欲施
T2131_.54.1172c13: 食者。皆當平等不問大小。於是佛令阿難臨
T2131_.54.1172c14: 飯唱僧跋。僧跋者衆僧飯皆平等。故莊嚴論
T2131_.54.1172c15: 明。尸利毱多長者受外道囑。以毒和食。請佛
T2131_.54.1172c16: 及衆。佛知令阿難唱僧跋。唱已方食。唱已毒
T2131_.54.1172c17: 散。事鈔云。況僧食十方普同。彼取自分理應
T2131_.54.1172c18: 隨喜。而人情忌。陿用心不等。或有閉門限礙
T2131_.54.1172c19: 客僧者。不亦蚩乎。鳴鐘本意豈其然哉。出家
T2131_.54.1172c20: 捨著。尤不應爾。但以危脆之身不能堅護正
T2131_.54.1172c21: 法。浮假之命不肯遠通僧食。違諸佛之教。損
T2131_.54.1172c22: 檀越之福。傷一時衆情。塞十方僧路。傳謬後
T2131_.54.1172c23: 生所敗遠矣。改前迷而復道。不亦善哉慳食獨
啖餓鬼
T2131_.54.1172c24: 之
業		或問僧事有限。外容無窮以有限之食。供
T2131_.54.1172c25: 無窮之僧事必不立。答曰。此乃鄙俗之淺度。
T2131_.54.1172c26: 瑣人之短懷。豈謂清智之深識達士之高見。
T2131_.54.1172c27: 夫四事之供養。三寶之福田。猶天地之生長
T2131_.54.1172c28: 山海之受用。何有盡哉。故佛藏經云。當一心
T2131_.54.1172c29: 行道隨順法行勿念衣食所須者。如來白毫
T2131_.54.1173a01: 相中一分。供諸一切出家弟子。亦不能盡。由
T2131_.54.1173a02: 此言之。勤修戒行。至誠護法。由道得利。以道
T2131_.54.1173a03: 通用。寺寺開門。處處同食。必當供足。判無乏
T2131_.54.1173a04: 少。凡受食時。應作五觀。一計功多少量彼
T2131_.54.1173a05: 來處大論云。復次思惟。此食墾植耘除。收穫蹂治。舂磨
淘汰。炊煮乃成。用功甚重。計一鉢之飯。作夫流
T2131_.54.1173a06: 汗集合。量之食少＊汗多。此食作之功重。辛苦如是。入
口食之。即成不淨。更無所直宿昔之間變爲屎尿。本是美
T2131_.54.1173a07: 味。人之所嗜。
變成不淨		徳烏故不欲見。行者自思惟。如此弊
食。我若貪著。當墮地獄噉燒鐵丸。從
T2131_.54.1173a08: 地獄出當作畜生牛羊駱駝。償其宿債或
作猪狗。常噉糞除。如是觀食。則生厭想		二忖已徳行
T2131_.54.1173a09: 全缺多減。三防心顯過。不過三毒。四正事良
T2131_.54.1173a10: 藥。取濟形苦。五爲成道業。世報非意。事鈔。
T2131_.54.1173a11: 食不過三匙。初匙斷一切惡。中匙修一切善。
T2131_.54.1173a12: 後匙度一切衆生。増一云。多食致苦患。少食
T2131_.54.1173a13: 氣力衰。處中而食者如秤無高下
T2131_.54.1173a14: 逋沙他。此云齋日。請觀音經疏云。齋者齊
T2131_.54.1173a15: 也。齊身口業也。齊者只是中道也。後不得食
T2131_.54.1173a16: 者。表中道法界外更無別法也。中前得啖而
T2131_.54.1173a17: 非正中。此得明表前方便。但似道之中得有
T2131_.54.1173a18: 證義。故得啖也。亦是表中道法界外有法也。
T2131_.54.1173a19: 闡義引祭統云。齋之爲言齊也。齊不齊以致
T2131_.54.1173a20: 齋者也。是故君子非有大事也。非有恭敬也。
T2131_.54.1173a21: 則不齋。不齋則於物無防也。嗜欲無止也。及
T2131_.54.1173a22: 其將齋也。防其邪物訖其嗜欲。耳不聽樂。今
T2131_.54.1173a23: 釋氏以不過中食爲齋。亦取其防邪訖欲齊
T2131_.54.1173a24: 不齊之義也。毘羅三昧經。瓶沙王問佛。何故
T2131_.54.1173a25: 日中佛食。答云。旱起諸天食。日中三世佛食。
T2131_.54.1173a26: 日西畜生食。日暮鬼神食。佛制斷六趣因。令
T2131_.54.1173a27: 同三世佛食故。今約理解。故云齋者秖是中
T2131_.54.1173a28: 道。後不得食者。即佛制中後。不得食也。今表
T2131_.54.1173a29: 初住初地圓證中道。心外無法如中後不食
T2131_.54.1173b01: 也。中前得噉者。佛制中前非正食皆得噉
T2131_.54.1173b02: 之。毘婆沙論云。夫齋者以過中不食爲體。以
T2131_.54.1173b03: 八事助成齋體。共相支持名八支齋法。報恩
T2131_.54.1173b04: 經云。以無終身戒。不名優婆塞。但名中間人。
T2131_.54.1173b05: 智論問曰。何故六齋日受八戒修福徳。答是
T2131_.54.1173b06: 日惡鬼逐人。欲奪人命。疾病凶衰。令人不吉。
T2131_.54.1173b07: 是故劫初聖人教人持齋修善作福。以避凶
T2131_.54.1173b08: 衰。是時齋法。不受八戒。直以一日不食爲齋。
T2131_.54.1173b09: 後佛出世教語之言。汝當一日一夜如諸佛
T2131_.54.1173b10: 持八戒不過中食云云是功徳將人至涅槃。如
T2131_.54.1173b11: 四天王經中佛説。月六齋日。使者太子及四
T2131_.54.1173b12: 天王自下。觀察衆生。布施持戒孝順父母少
T2131_.54.1173b13: 者。便上忉利以啓。帝釋諸天心皆不悦説言。
T2131_.54.1173b14: 阿修羅種多。諸天種減少。若布施持戒孝順
T2131_.54.1173b15: 父母多者。諸天帝釋心皆歡喜説言。増諸天
T2131_.54.1173b16: 衆。減損阿修羅云云又提謂經明八王日。何
T2131_.54.1173b17: 等爲八王日。謂立春。春分。立夏。夏至。立秋。
T2131_.54.1173b18: 秋分。立冬。冬至。是謂八王日。天地諸神陰陽
T2131_.54.1173b19: 交代。故名八王日
T2131_.54.1173b20: 烏晡沙他。此云受齋。又云増長。謂受持齋
T2131_.54.1173b21: 法。増長善根。南齊沈約字休文撰論云。人所
T2131_.54.1173b22: 以不得道者。由於心神昏惑。心神所以昏惑。
T2131_.54.1173b23: 由於外物擾之。擾之大者其事有三。一則榮
T2131_.54.1173b24: 名勢利。二則妖奸靡曼。三則甘旨肥濃。榮
T2131_.54.1173b25: 名雖日用於心。要無晷刻之累。妖＊奸靡曼。
T2131_.54.1173b26: 方之已深。甘旨肥濃。爲累甚切。萬事云云皆
T2131_.54.1173b27: 三者之枝葉耳。聖人知不斷此三事故求道
T2131_.54.1173b28: 無從可得。不爲之立法而使易從也。若直言
T2131_.54.1173b29: 三事惑本。並宜禁絶。而此三事是人情所惑
T2131_.54.1173c01: 甚。念累所難遣。雖有禁約之旨。事難卒從。譬
T2131_.54.1173c02: 於方舟濟河。豈不欲直至彼岸。河流既急。會
T2131_.54.1173c03: 無直濟之理。不得不從邪流靡。久而獲至。非
T2131_.54.1173c04: 不願速。事難故也。禁此三事宜有其端。何則
T2131_.54.1173c05: 食之於人不可頓息。於其情性所累莫甚。故
T2131_.54.1173c06: 以此晩食併置中前。自中之後。清虚無事。因
T2131_.54.1173c07: 此無事。念慮得簡。在始未專。在久自習。於是
T2131_.54.1173c08: 束八支。紆以禁戒。靡曼之欲。無由得前。榮名
T2131_.54.1173c09: 衆累。稍從事遣。故云。往古諸佛過中不食。蓋
T2131_.54.1173c10: 是遣累之筌&MT04912;。適道之捷徑。而惑者謂。止於
T2131_.54.1173c11: 不食。此乃迷於向方。不知厥路者也。處處經
T2131_.54.1173c12: 佛言。中後不食。有五福。一少婬。二少睡。三
T2131_.54.1173c13: 得一心。四無有下風。五身得安穩。亦不作
T2131_.54.1173c14: 病。四分戒云。若比丘非時食。波逸提
T2131_.54.1173c15: 蒲闍尼。四分律云。有五種蒲闍尼。此云正
T2131_.54.1173c16: 食。謂糗飯乾飯魚肉也。僧祇云。時食謂時得
T2131_.54.1173c17: 食。非時不得食。多論云。從旦至中其明轉盛。
T2131_.54.1173c18: 名之爲時。中後明沒。名爲非時。今言中食。以
T2131_.54.1173c19: 天中日午時得食。僧祇云。午時日影過一髮
T2131_.54.1173c20: 一瞬。即是非時。宋文帝飯僧同衆。御于地
T2131_.54.1173c21: 筵。班食遲。衆疑將旰不食。帝曰。始可中矣。
T2131_.54.1173c22: 生公曰。白日麗天。天言始中。何得非中。遂取
T2131_.54.1173c23: 鉢便食。衆從之。帝大悦
T2131_.54.1173c24: 佉闍尼。四分云。五種佉闍尼。此云不正食。
T2131_.54.1173c25: 謂枝葉華果細末磨食
T2131_.54.1173c26: 半者蒲善尼。寄歸傳云。唐言五噉食。謂飯
T2131_.54.1173c27: 餅糗等
T2131_.54.1173c28: 半者珂但尼。此云五嚼食。謂根莖葉華果
T2131_.54.1173c29: 等。寄歸傳云。若已食前五必不食後五。若先
T2131_.54.1174a01: 食後五則前五隨意噉之。今僧齋後不食果
T2131_.54.1174a02: 菜是
T2131_.54.1174a03: 佉陀尼。或蹇茶。此云可食物
T2131_.54.1174a04: 鉢和羅。應法師據自誓經云鉢和蘭。亦梵語
T2131_.54.1174a05: 輕重耳。此云自恣食。應法師云坐臈臈餅。謂
T2131_.54.1174a06: 夏罷獻佛之餅。名佛臈食。又西方以佛從天
T2131_.54.1174a07: 降下王宮之日。供養佛食。名佛臈食。會正記
T2131_.54.1174a08: 云。即自恣日食待佛比丘
T2131_.54.1174a09: 分衞。善見論云。此云乞食。僧祇律云。乞食
T2131_.54.1174a10: 分施僧尼衞護令修道業。故云分衞。是則論
T2131_.54.1174a11: 從梵語。律謂華言。兩説未詳。應法師云。訛
T2131_.54.1174a12: 略。正言儐茶波多。此云團墮。言食墮在鉢中
T2131_.54.1174a13: 也。或云儐茶夜。此云團。團者食團。謂行乞食
T2131_.54.1174a14: 也。十二頭陀明常乞食。大論釋三種食。一受
T2131_.54.1174a15: 請食。二衆僧食。三常乞食。若前二食起諸漏
T2131_.54.1174a16: 因縁。所以者何。受請食者。若得作是念。我是
T2131_.54.1174a17: 福徳好人。故得。若不得則嫌恨請者。彼爲
T2131_.54.1174a18: 無所別識。不應請者請。應請者不請。或自鄙
T2131_.54.1174a19: 薄。懊惱自情。而生憂苦。是貪愛法則能遮道。
T2131_.54.1174a20: 衆僧食者。入衆中當隨衆法斷事料理僧事
T2131_.54.1174a21: 處分作使。心則散亂妨廢行道。有如是等亂
T2131_.54.1174a22: 事。故受常乞食法。輔行云。諸律論文。乞食之
T2131_.54.1174a23: 法不一處足。爲福他故令至七家。肇法師云。
T2131_.54.1174a24: 乞食有四意。一爲福利群生。二爲折伏憍慢。
T2131_.54.1174a25: 三爲知身有苦。四爲除去滯著。寶雨經云。乞
T2131_.54.1174a26: 食成就十法。一爲攝受諸有情。二爲次第。三
T2131_.54.1174a27: 爲不疲厭。四爲知足。五爲分布。六爲不耽
T2131_.54.1174a28: 嗜。七爲知量。八爲善品現前。九爲善根圓滿。
T2131_.54.1174a29: 十爲離我執。寶雲經明乞食四分。一分奉同
T2131_.54.1174b01: 梵行者。一與窮乞人。一與諸鬼神。一分自食。
T2131_.54.1174b02: 輔行云。昔有長者。名曰鳩留。不信因果。與五
T2131_.54.1174b03: 百倶行遠見叢樹。想是居家。到彼唯見樹神。
T2131_.54.1174b04: 作禮已説己饑渇。神即攀手五指。自然出於
T2131_.54.1174b05: 飮食。甘美難言。食訖大哭。神問其故。答曰。
T2131_.54.1174b06: 有五百伴。亦大飢渇。神令呼來。如前與食。衆
T2131_.54.1174b07: 人皆飽。長者問曰。何福所致。答曰。我本迦葉
T2131_.54.1174b08: 佛時極貧。於城門外磨鏡毎有沙門乞食。常
T2131_.54.1174b09: 以此指。示分衞處及佛精舍。如是非一。壽終
T2131_.54.1174b10: 生此。長者大悟。日飯八千僧。淘米汁流出城
T2131_.54.1174b11: 外可以乘船
T2131_.54.1174b12: 怛鉢那。此云糗。通慧指歸云。謂將雜米糗
T2131_.54.1174b13: 碎蒸曝。母論二種散糗。又將糖蜜持之。或言
T2131_.54.1174b14: 糒音備與糗不同。後堂云。糒是釜煮連釜硬
T2131_.54.1174b15: 乾飯也。輔篇云。取乾飯糗三過磨篩作之。
T2131_.54.1174b16: 稱爲糒也。孟子曰。舜糗飯茹菜。糗去久反
T2131_.54.1174b17: 乾飯屑也
T2131_.54.1174b18: 迦師。後堂云。唐言錯麥。慈和云。此人呼爲
T2131_.54.1174b19: 燕麥。南人呼爲雀麥。南泉抄。以錯麥爲大麥。
T2131_.54.1174b20: 十誦指迦師爲小麥飯。事鈔錯麥與迦師一
T2131_.54.1174b21: 物也
T2131_.54.1174b22: 修陀。此譯云白。或云須陀。此天食也
T2131_.54.1174b23: 天台禪師觀心食法。既敷座坐已。聽維那進
T2131_.54.1174b24: 止鳴磬。後歛手供養一體三寶。遍十方施作
T2131_.54.1174b25: 佛事。次出生飯稱施六道。即表六波羅蜜。然
T2131_.54.1174b26: 後受此食。夫食者衆生之外命。若不入觀。即
T2131_.54.1174b27: 潤生死。若能知入觀。分別生死有邊無邊。不
T2131_.54.1174b28: 問分衞與清衆淨食。皆須作觀。觀之者自恐
T2131_.54.1174b29: 此身自舊食。皆是無明煩惱。潤益生死。今之
T2131_.54.1174c01: 所食皆是般若。想於舊食從毛孔次第而出。
T2131_.54.1174c02: 食既出已。心路即開。食今新食照諸闇滅成
T2131_.54.1174c03: 於般若。故淨名云。於食等者。於法亦等。是爲
T2131_.54.1174c04: 明證大品經云。一切法趣味。是趣不過味。尚不可得。云
何當有趣非趣。所言一切法趣味者。味即是食。此
T2131_.54.1174c05: 食即是不思議法界。食中含受一切法。食若是有。一切法
皆有。食若是無一切法皆無。今食不可思議故尚不見是
T2131_.54.1174c06: 有。云何當有趣尚不見是無。云何當有非趣。若觀食不見
趣非趣。即是中道三昧名眞法喜禪悦之食。而能通達趣
T2131_.54.1174c07: 非趣法。即雙照二諦。得二諦
三昧法喜禪悦之食。是名食等		以此食故。成般若食。
T2131_.54.1174c08: 能養法身。法身得立。即得解脱。是爲三徳。照
T2131_.54.1174c09: 此食者非新非故。而有舊食之故。而有新食
T2131_.54.1174c10: 之新。是名爲假。求故不得。求新不得。畢竟空
T2131_.54.1174c11: 寂。名之爲空。觀食者自那可食爲新。既無新
T2131_.54.1174c12: 食那可得食者。而不離舊食養身而新食重
T2131_.54.1174c13: 益。因縁和合不可前後分別。名之爲中。只中
T2131_.54.1174c14: 即假空。只空即中假。只假即空中不可思議。
T2131_.54.1174c15: 名爲中道。又淨名云。非有煩惱。非離煩惱。非
T2131_.54.1174c16: 入定意。非起定意。是名食法也什曰。一揣食。二
願食如見沙嚢命
T2131_.54.1174c17: 不絶也。三業食。如地獄無食而
活。四識食。無色衆生識想相續也
T2131_.54.1174c18:   篇聚名報篇第六十三
T2131_.54.1174c19: 僧祇明五篇。一波羅夷。二僧殘。三波逸提。四
T2131_.54.1174c20: 提舍尼。五突吉羅。四分明六聚。開第三偸蘭
T2131_.54.1174c21: 遮。或明七聚。開第七惡説。今依事鈔列釋
T2131_.54.1174c22: 六聚。並無正譯。但用義翻
T2131_.54.1174c23: 一。波羅夷。僧祇義當極惡。三意釋之。一者
T2131_.54.1174c24: 退沒。由犯此戒道果無分故。二者不共住。非
T2131_.54.1174c25: 但失道而已。不得於説戒羯磨二種僧中共
T2131_.54.1174c26: 住故。三者墮落。捨比身已。墮在阿鼻地獄
T2131_.54.1174c27: 故。四分云。譬如斷人頭不可復起。若犯此法。
T2131_.54.1174c28: 不復成比丘故。偈云。諸作惡行者。猶如彼死
T2131_.54.1174c29: 屍。衆所不容受。以此當持戒。自古從衆法絶
T2131_.54.1175a01: 分義譯名棄。目連問罪報經云。犯波羅夷罪
T2131_.54.1175a02: 如他化自在天壽十六千歳墮泥犁中。於人
T2131_.54.1175a03: 間數。九百二十一億六十千歳。此墮焔熱地
T2131_.54.1175a04: 獄。以人間一千六百年。爲他化天一晝夜｣
T2131_.54.1175a05: 二。僧伽婆尸沙。善見云。僧伽者爲僧。婆者
T2131_.54.1175a06: 爲初。謂僧前與覆藏羯磨也。言尸沙者。云殘。
T2131_.54.1175a07: 謂末後與出罪羯磨也。若犯此罪僧作法除。
T2131_.54.1175a08: 故從境爲名。毘尼母云。僧殘者。如人爲他所
T2131_.54.1175a09: 斫。殘有咽喉。故名爲殘。理須早救。僧伽婆尸
T2131_.54.1175a10: 沙罪。如不憍天壽八千歳。於人間數。二百三
T2131_.54.1175a11: 十億四十千歳。此墮大大叫地獄。人間八百
T2131_.54.1175a12: 年。爲天一日夜
T2131_.54.1175a13: 摩那埵。論云。秦言意喜。前雖自意歡喜。亦
T2131_.54.1175a14: 生慚愧。亦使衆僧歡喜
T2131_.54.1175a15: 阿浮訶那。善見翻爲喚入衆羯磨。或名拔除
T2131_.54.1175a16: 罪根。母論云清淨戒生得淨解脱
T2131_.54.1175a17: 三。偸蘭遮。善見云。偸蘭名大遮。言障善道。
T2131_.54.1175a18: 後墮惡道。體是鄙穢。從不善體以立名者。由
T2131_.54.1175a19: 能成初二兩篇之罪故也。明了論。解倫蘭爲
T2131_.54.1175a20: 麁。遮即爲過。麁有二種。一是重罪方便。二
T2131_.54.1175a21: 能斷善根。所言過者。不依佛所立戒而行。故
T2131_.54.1175a22: 言過也。偸蘭遮罪。如兜率天壽四千歳。於人
T2131_.54.1175a23: 間數。五十億六十千歳。此墮嗥叫地獄。人間
T2131_.54.1175a24: 四百年爲天一晝夜
T2131_.54.1175a25: 四。波逸提。義翻爲墮。十誦云。墮在燒煮覆
T2131_.54.1175a26: 障地獄。八熱通爲燒煮。八寒黒暗等通爲覆
T2131_.54.1175a27: 障。波逸提罪。如夜摩天壽二千歳。於人間數
T2131_.54.1175a28: 二十一億四十千歳。此墮衆合地獄。人間二
T2131_.54.1175a29: 百年。爲天一晝夜
T2131_.54.1175b01: 尼薩耆。出要律儀。舊翻捨墮。聲論尼翻爲
T2131_.54.1175b02: 盡。薩耆爲捨。四分僧有百二十種。分取三十
T2131_.54.1175b03: 因財事生犯貪慢心。強制捨入僧。故名尼薩
T2131_.54.1175b04: 耆也
T2131_.54.1175b05: 五。波羅提提舍尼。義翻向彼悔。從對治境
T2131_.54.1175b06: 以立名。僧祇云。此罪應發露也。提舍尼罪。如
T2131_.54.1175b07: 三十三天壽命千歳。於人間數三億六十千
T2131_.54.1175b08: 歳。此墮黒繩地獄。人間一百年爲天一晝夜
T2131_.54.1175b09: 六。突吉羅。善見云。突者惡也。吉羅者作也。
T2131_.54.1175b10: 聲論正音突悉吉栗多。四分律本云。式叉迦
T2131_.54.1175b11: 羅尼。義翻應當學。胡國訛云尸叉罽頼尼。胡
T2131_.54.1175b12: 僧翻守戒也。此罪微細持之極難。故隨學隨
T2131_.54.1175b13: 守以立名。十誦云。天眼見犯罪比丘。如駛雨
T2131_.54.1175b14: 下。豈非專翫在心。乃名守戒也。七聚之中。分
T2131_.54.1175b15: 此一部。以爲二聚。身名惡作。口名惡説。多論
T2131_.54.1175b16: 問。何此獨名應當學。答餘戒易持罪重。此戒
T2131_.54.1175b17: 難持易犯。常須念學。故不列罪名。但言應當
T2131_.54.1175b18: 學。犯突吉羅衆學戒。罪如四天王壽五百歳。
T2131_.54.1175b19: 墮泥犁中。於人間數。九百千歳。此墮等活地
T2131_.54.1175b20: 獄。人間五十年。下天一晝夜。倶舍頌云。等
T2131_.54.1175b21: 活等上六如次以欲天壽爲一晝夜。壽量亦
T2131_.54.1175b22: 同彼。極熱中半劫。無間中劫全。傍生極一中。
T2131_.54.1175b23: 鬼日月五百。頞部陀壽量如一婆訶麻百年
T2131_.54.1175b24: 除一盡。後後倍二十◎
T2131_.54.1175b25:   ◎統論二諦篇第六十四
T2131_.54.1175b26: 教傳東土東標
所至		法本西域西顯
所出		當聞香以尋根。
T2131_.54.1175b27: 故沿流而究原。辨佛陀僧伽之號。解菩提般
T2131_.54.1175b28: 若之名。隨機之語。雖曰無邊。旨歸之意。唯詮
T2131_.54.1175b29: 二諦。今就集末。略開七門
T2131_.54.1175c01:   一原宗　二釋名　三辨義　四示體
T2131_.54.1175c02: 五釋相　六境智　七勸誡
T2131_.54.1175c03: 一原宗者。中觀論云。諸佛依二諦。爲衆生説
T2131_.54.1175c04: 法。一以世俗諦。二第一義諦。良以佛之説
T2131_.54.1175c05: 法。語不徒然。凡所立言。咸詮實理。故聞法
T2131_.54.1175c06: 者。悉有所證。以依二諦爲機説故。如大論云。
T2131_.54.1175c07: 有二種衆生。一者知諸法假名。二者著名字。
T2131_.54.1175c08: 爲著名字衆生故説無相。爲知諸法假名衆
T2131_.54.1175c09: 生故説世諦。是以世俗顯縁起之事。諸法歴
T2131_.54.1175c10: 然。故佛事門中。不捨一法。勸臣以忠。勸子以
T2131_.54.1175c11: 孝。勸國以治。勸家以和。弘善示天堂之樂。懲
T2131_.54.1175c12: 非顯地獄之苦。此依俗諦也。眞諦彰本寂之
T2131_.54.1175c13: 理。一性泯然。所以實際理地。不受一塵。是非
T2131_.54.1175c14: 雙泯。能所倶亡。指萬象爲眞如。會三乘歸實
T2131_.54.1175c15: 際。此依眞諦也。二釋名者。此二諦法。就能詮
T2131_.54.1175c16: 名。談眞則逆俗。順俗則乖眞。以眞是實義。審
T2131_.54.1175c17: 實是眞。俗是假義。審假是俗。故涅槃云。出世
T2131_.54.1175c18: 人所知。名第一義諦。世人所知。名世諦。北山
T2131_.54.1175c19: 録云。會極捐情之謂眞。起微渉動之謂俗。眞
T2131_.54.1175c20: 也。者性空也。俗也者假有也。假有之有謂
T2131_.54.1175c21: 之似有。性空之空謂之眞空。此約事理對釋。
T2131_.54.1175c22: 昭明太子云。眞諦離有離無。俗諦即有即無。
T2131_.54.1175c23: 即有即無。斯是假名。離有離無。此爲中道。此
T2131_.54.1175c24: 約中邊判釋也。三辨義者。宗鏡問曰。一心二
T2131_.54.1175c25: 諦。理事非虚。證理性而成眞。審事實而爲俗。
T2131_.54.1175c26: 皆具極成之義。不壞二諦之門。大小二乘。同
T2131_.54.1175c27: 共建立。如何是極成之義。答所成決定不可
T2131_.54.1175c28: 移易。隨眞隨俗。各有道理。瑜伽論云。一有世
T2131_.54.1175c29: 間極成眞實。二道理極成眞實。世間極成眞
T2131_.54.1176a01: 實者。謂一切世間。於彼彼事。隨順假立世俗
T2131_.54.1176a02: 慣習悟入覺慧所見同性。謂地唯是地。非是
T2131_.54.1176a03: 火等。乃至苦唯是苦。非是樂等。樂唯是樂。非
T2131_.54.1176a04: 是苦樂。以要言之。此即如此。非不如此。是
T2131_.54.1176a05: 即如是。非不如是。決定勝解所行境事。一切
T2131_.54.1176a06: 世間。從其本際。展轉傳來。想自分別。共所成
T2131_.54.1176a07: 立。不由思惟籌量觀察。然後方取。是名世間
T2131_.54.1176a08: 極成眞實。道理極成眞實者。依止現比及至
T2131_.54.1176a09: 教量極善思惟擇決定智所行所知事。由證
T2131_.54.1176a10: 成道理所建立所施設義。是名道理極成眞
T2131_.54.1176a11: 實。四示體者。二諦之法。明所詮體。如昭明
T2131_.54.1176a12: 云。世人所知生法爲體。聖人所知不生爲體。
T2131_.54.1176a13: 從人雖異其體不殊。故荊溪云。祇點一法二
T2131_.54.1176a14: 諦宛然。俗則百界千如。眞則同居一念。又起
T2131_.54.1176a15: 信云。摩訶衍者。總説有二種。云何爲二。一者
T2131_.54.1176a16: 法。二者義。此以一法。而分二義。談實相不壞
T2131_.54.1176a17: 於假名。論差別不破於平等。昭明云。眞即有
T2131_.54.1176a18: 是空。俗指空爲有。宗鏡云。俗諦不得不有。有
T2131_.54.1176a19: 常自空。眞諦不得不空。空但徹有。故十疑論
T2131_.54.1176a20: 注云。説相而萬法森羅實無所得。談性而一
T2131_.54.1176a21: 如寂滅不礙隨縁。眞是俗家之眞。萬法自泯。
T2131_.54.1176a22: 俗是眞家之俗。一性恒殊。以不壞假名故。則
T2131_.54.1176a23: 彼此生滅差別。以説諸法實相故。則彼此生
T2131_.54.1176a24: 滅自亡。＊祇於不一而明不二。故仁王云。於
T2131_.54.1176a25: 解常自一智照融通
法性常一		於諦常自二聖人見眞
凡夫見俗		了達此
T2131_.54.1176a26: 一二眞入聖義諦。故古徳云。二諦並非雙。恒
T2131_.54.1176a27: 乖未曾各。二雙顯泯中。謂非眞非俗。一雙孤
T2131_.54.1176a28: 雁掠地高飛。兩個鴛鴦池邊獨立。又先徳云。
T2131_.54.1176a29: 眞俗雙泯。二諦恒存。空有兩亡一昧常現。是
T2131_.54.1176b01: 知各執則失。互融則得。各執則失者。如云有
T2131_.54.1176b02: 爲雖僞捨之則大業不成。無爲雖空住之則
T2131_.54.1176b03: 慧心不朗。互融則得者。如云雖知諸佛國及
T2131_.54.1176b04: 以衆生空而常修淨土教化諸衆生。故十疑
T2131_.54.1176b05: 論注云。聖人得其意也於隨縁處而談不變。
T2131_.54.1176b06: 於成事處而説體空。故荊溪云。應知萬法是
T2131_.54.1176b07: 眞如。由不變故。眞如是萬法。由隨縁故。此等
T2131_.54.1176b08: 明文。皆論眞俗之體一也。五釋相者。妙玄云。
T2131_.54.1176b09: 取意存略。但點法性。爲眞諦。無明十二因縁
T2131_.54.1176b10: 爲俗諦。於義則足。但人心麁淺不覺其深妙。
T2131_.54.1176b11: 更須開祐則論七種二諦。釋籤解云。然此七
T2131_.54.1176b12: 文散在諸經無一處具出。唯大經十二列八
T2131_.54.1176b13: 二諦。章安作七二諦銷之。初一是總。餘七是
T2131_.54.1176b14: 別。經云。出世人心所見者。名第一義諦。世人
T2131_.54.1176b15: 心所見者。名爲世諦。疏云。總冠諸諦。世情多
T2131_.54.1176b16: 種。束爲世諦。聖智多知。束爲第一義諦。即是
T2131_.54.1176b17: 諸教隨情智也。經云。五陰和合。稱名某甲。是
T2131_.54.1176b18: 名世諦。解陰無陰亦無名字。離陰亦無。是名
T2131_.54.1176b19: 第一義諦。疏云。名無名即生滅二諦妙玄云。實
有爲俗實
T2131_.54.1176b20: 有滅
爲眞		經云。或有法有名有實。是名第一義諦。
T2131_.54.1176b21: 或有法有名無實。是名世諦。疏云。實不實即
T2131_.54.1176b22: 無生二諦妙玄云。幻有爲俗。
即幻有空爲眞		經云。如我人衆生
T2131_.54.1176b23: 壽命知見。乃至如龜毛兎角等。陰界入。是名
T2131_.54.1176b24: 世諦。苦集滅道。是名眞諦。疏云。定不定二
T2131_.54.1176b25: 諦。即單俗複眞妙玄云。幻有爲俗。即
幻有空不空共爲眞		經云。世法
T2131_.54.1176b26: 有五種。謂名世句世縛世法世執著世。是名
T2131_.54.1176b27: 世諦。於此五法。心無顛倒。名第一義諦。疏
T2131_.54.1176b28: 云。法不法亦是含中二諦也妙玄云。四者幻有爲
俗。幻有即空不空。
T2131_.54.1176b29: 一切法趣。空
不空爲眞		經云。燒割死壞。是名世諦。無燒割
T2131_.54.1176c01: 死等。是名第一義諦。疏云。燒不燒複俗單中
T2131_.54.1176c02: 也妙玄云。幻有幻有即空皆
名爲俗。不有不空爲眞		經云。有八種苦。是名
T2131_.54.1176c03: 世諦。無八種苦。故是第一義諦。疏云。苦不苦
T2131_.54.1176c04: 二諦。亦是複俗單中妙玄云。幻有幻有即空皆名
俗。不有不空一切法趣。不有
T2131_.54.1176c05: 不空
爲眞		經云。譬如一人有多名字。依父母生。是
T2131_.54.1176c06: 名世諦。依十二因縁和合生者名第一義諦。
T2131_.54.1176c07: 疏云。和合二諦眞俗不二複俗複中也妙玄云。
幻有幻
T2131_.54.1176c08: 有即空皆爲俗。一切法趣有趣空趣不有不空爲眞。又云
若略説者。界内相即不相即。界外相即不相即。四種二諦
T2131_.54.1176c09: 也。別接通五也。圓按通六也。圓接
別七也。天台遂明四正三接之教法		六境智者。起信
T2131_.54.1176c10: 鈔問云。境智爲一爲異。答云。智體無二。境
T2131_.54.1176c11: 亦無二。智無二者。只是一智。義用有殊。約知
T2131_.54.1176c12: 眞處名爲眞智。約知俗處名爲俗智。境無二
T2131_.54.1176c13: 者。謂色即是空爲眞境。空即是色爲俗境。由
T2131_.54.1176c14: 是證眞時必達俗。達俗時必證眞。了俗無性
T2131_.54.1176c15: 即是眞空。豈有前後耶。況無心外之境。何有
T2131_.54.1176c16: 境外之心。是即心境渾融爲一法界。七勸誡
T2131_.54.1176c17: 者。大經云。所言二諦。其實是一。方便説二。
T2131_.54.1176c18: 如醉未吐見日月轉。謂有轉日及不轉日。醒
T2131_.54.1176c19: 人但見不轉。不見於轉。謂一不一言二非二。
T2131_.54.1176c20: 當以智解。勿以情執。故佛告阿難。自我往昔
T2131_.54.1176c21: 作多聞士。共文殊師利。諍二諦義。死墮三塗。
T2131_.54.1176c22: 經無量劫。呑熱鐵丸。從地獄出。値迦葉佛爲
T2131_.54.1176c23: 我解釋有無二諦。迦葉佛言。一切諸法。皆
T2131_.54.1176c24: 無定性。汝言有無。是義不然。一切萬法皆
T2131_.54.1176c25: 悉空寂。此二諦者。亦有亦無。汝但知文。不解
T2131_.54.1176c26: 其義。當知二諦俗諦故有。眞諦故無。體不
T2131_.54.1176c27: 思議。奚可偏執。學佛教者當離情想。故佛藏
T2131_.54.1176c28: 云。刀割害閻浮提人其罪尤少。以有所得心
T2131_.54.1176c29: 説實相法其過彌甚。當知佛法不思議。唯教
T2131_.54.1177a01: 相難解。幸冀後賢於佛聖教。研精覃思勿麁
T2131_.54.1177a02: 略焉
T2131_.54.1177a03: 翻譯名義續補。初編集時。意尚簡略。或失
T2131_.54.1177a04: 翻名。或缺解義後因披閲再思索之。復述續
T2131_.54.1177a05: 補。後賢詳悉。補十號篇
T2131_.54.1177a06: 明行足。具足三明及六神通。智論云一如
T2131_.54.1177a07: 意。二天眼。三天耳。四他心。五識宿命通。六
T2131_.54.1177a08: 無漏通。言神通者。易曰。陰陽不測之謂神。寂
T2131_.54.1177a09: 然不動感而遂通。瓔珞云。神名天心。通名慧
T2131_.54.1177a10: 性。天然之慧徹照無礙。故名神通。一如意者。
T2131_.54.1177a11: 有三種。能到轉變。聖如意。能到復四。一身飛
T2131_.54.1177a12: 行如鳥無礙。二移遠令近不往而到。三此沒
T2131_.54.1177a13: 彼出。四一念能至。轉變者大能作小。小能作
T2131_.54.1177a14: 大。一能作多。多能作一。種種諸物。皆能轉
T2131_.54.1177a15: 變。外道輩轉極久不過七日。諸佛及弟子轉
T2131_.54.1177a16: 變自在無有久近。聖如意者。外六塵中不可
T2131_.54.1177a17: 愛不淨物能觀令淨。可愛淨物能觀令不淨。
T2131_.54.1177a18: 是聖如意法。唯佛獨有。天眼通者。於眼得色
T2131_.54.1177a19: 界四大造清淨色。是名天眼。天眼所見自地
T2131_.54.1177a20: 及下地。六道衆生諸物。若近若遠。若麁若細。
T2131_.54.1177a21: 諸色無不能照。是天眼有二種。一從報得。二
T2131_.54.1177a22: 從修得。是五道中天眼從修得。非報得。何以
T2131_.54.1177a23: 故。常憶念種種光明得故云云天耳通者。於耳
T2131_.54.1177a24: 得色界四大造清淨色。能聞一切聲天聲人
T2131_.54.1177a25: 聲三惡道聲。云何得天耳通。修得常憶念種
T2131_.54.1177a26: 種聲。是名天耳通。識宿命通者。本事常憶念
T2131_.54.1177a27: 日月年歳至胎中乃至過去世中一世十世百
T2131_.54.1177a28: 世千萬億世。乃至大阿羅漢辟支佛。知八萬
T2131_.54.1177a29: 大劫。諸大菩薩及佛知無量劫。是名識宿命
T2131_.54.1177b01: 通知他心通者。知他心若有垢若無垢。自觀
T2131_.54.1177b02: 心生住滅時。常憶念故得。復次觀他人喜相
T2131_.54.1177b03: 嗔相怖相畏相。見此相已。然後知心。是爲他
T2131_.54.1177b04: 心智。無漏通者。如來莊嚴入一切佛境界經
T2131_.54.1177b05: 云。言無漏者。謂離四漏。謂欲漏有漏無明漏。
T2131_.54.1177b06: 見漏。以不取彼四種漏故。乃名遠離諸漏。智
T2131_.54.1177b07: 論問。神通與明有何等異。答直知過去宿命
T2131_.54.1177b08: 事名通。知過去因縁行業名明宿命直知死此
T2131_.54.1177b09: 生彼名通。知行因縁際會不失名明天明直
T2131_.54.1177b10: 盡結使不知更生不生名通。若知漏盡更不
T2131_.54.1177b11: 復生名明無漏
T2131_.54.1177b12: 佛陀肇曰。佛者何也。蓋窮理盡性大覺之稱
T2131_.54.1177b13: 也。其道虚玄固已妙絶常境。心不可以智知。
T2131_.54.1177b14: 形不可以像測。同萬物之爲。而居不爲之域。
T2131_.54.1177b15: 處言數之内。而止無言之郷。非有而不可爲
T2131_.54.1177b16: 無。非無而不可爲有。寂寞虚曠物莫能測。不
T2131_.54.1177b17: 知所以名。故強謂之覺。其爲至也亦以極矣。
T2131_.54.1177b18: 何則夫同於得者得亦得之。同於失者失亦
T2131_.54.1177b19: 失之。是以則眞者同眞法僞者同僞如來冥
T2131_.54.1177b20: 照靈諧一彼實相。實相之相。即如來相。無機
T2131_.54.1177b21: 子叙六即佛曰。癡禪任性濫上聖以矜高。狂
T2131_.54.1177b22: 慧隨情居下凡而自屈。由是天台智者祖師
T2131_.54.1177b23: 明六即佛破二種見。棟其大過。六分因果之
T2131_.54.1177b24: 事殊收彼不收。即顯聖凡之理等。沈生死海。
T2131_.54.1177b25: 如寶在暗而不失。升涅槃山。猶金出鑛以非
T2131_.54.1177b26: 得。不一不異。其道融通。無是無非。此智圓
T2131_.54.1177b27: 妙。今述鄙頌式讃大獻。庶幾見聞咸得開悟
T2131_.54.1177b28: 云爾
T2131_.54.1177b29: 一頌理即佛
T2131_.54.1177c01: 動靜理全是。行藏事盡非。冥冥隨物去。杳杳
T2131_.54.1177c02: 不知歸
T2131_.54.1177c03: 二頌名字即佛
T2131_.54.1177c04: 方聽無生曲。始聞不死歌。今知當體是。翻恨
T2131_.54.1177c05: 自蹉跎
T2131_.54.1177c06: 三頌觀行即佛
T2131_.54.1177c07: 念念照常理。心心息幻塵。遍觀諸法性。無假
T2131_.54.1177c08: 亦無眞
T2131_.54.1177c09: 四頌相似即佛
T2131_.54.1177c10: 四住雖先脱。六塵未盡空。眼中猶有翳。空裏
T2131_.54.1177c11: 見華紅
T2131_.54.1177c12: 五頌分眞即佛
T2131_.54.1177c13: 豁爾心開悟。湛然一切通。窮源猶未盡。尚見
T2131_.54.1177c14: 月朦朧
T2131_.54.1177c15: 六頌究竟即佛
T2131_.54.1177c16: 從來眞是妄。今日妄皆眞。但復本時性。更無
T2131_.54.1177c17: 一法新
T2131_.54.1177c18: 續補無量壽。智論云。無量有二。一者實無
T2131_.54.1177c19: 量。諸聖人所不能量。如虚空涅槃衆生性。是
T2131_.54.1177c20: 不可量。二者有法可量。但力劣者不能量。如
T2131_.54.1177c21: 須彌山大海水斤兩滴數多少。諸佛菩薩能
T2131_.54.1177c22: 知。諸天世人所不能知。故言無量。是故天台
T2131_.54.1177c23: 乃立四句。實有量而言無量。彌陀是也。實無
T2131_.54.1177c24: 量而言量。如此品及金光明是也。實無量而
T2131_.54.1177c25: 言無量。如涅槃云唯佛與佛其壽無量是也。
T2131_.54.1177c26: 實有量而言量。如八十唱滅是也。又以三身。
T2131_.54.1177c27: 對凡立四句。故法華疏云。復次法身非量非
T2131_.54.1177c28: 無量。報身金剛前有量。金剛後無量。應身隨
T2131_.54.1177c29: 縁則有量。應用不斷。則無量。通途詮量。三句
T2131_.54.1178a01: 在聖。一句屬凡。有量無常都非佛義
T2131_.54.1178a02: 㙠濕弗羅跋那。翻自在大聲
T2131_.54.1178a03: 迦羅鳩村馱。此翻所應斷已斷此二佛名
T2131_.54.1178a04: 譯師。唐太宗焚經臺詩。門徑蕭蕭長縁苔。
T2131_.54.1178a05: 一回登此一徘徊。青牛謾説函關去。白馬親
T2131_.54.1178a06: 從印土來。確實是非憑烈焔。要分眞僞築高
T2131_.54.1178a07: 臺。春風也。解嫌狼籍。吹盡當年道教灰。唐義
T2131_.54.1178a08: 淨三藏題取經詩曰。晋宋齊梁唐代間。高僧
T2131_.54.1178a09: 求法離長安。去人成百歸無十。後者安知前
T2131_.54.1178a10: 者難。路遠碧天唯冷結。砂河遮日力疲彈。後
T2131_.54.1178a11: 賢如未諳斯旨。往往將經容易看
T2131_.54.1178a12: 天類提和越。漢言天地。易曰。天地設位而
T2131_.54.1178a13: 易行乎其中矣。繋詞云。易與天地準。故能彌
T2131_.54.1178a14: 綸天地之道。仰以觀於天文俯以察其地理。
T2131_.54.1178a15: 白虎通曰。天之爲言鎭也。居高理下。爲人鎭
T2131_.54.1178a16: 也。地者易也。言生萬物懷任交易變化也
T2131_.54.1178a17: 迦留波陀天。此言象跡自有十處
T2131_.54.1178a18: 質多羅。此翻雜地
T2131_.54.1178a19: 摩偸。此翻美地。此三天名。皆居須彌四埵
T2131_.54.1178a20: 地嶽
T2131_.54.1178a21: 五無間業。瑜伽第九云。一害母二害父三
T2131_.54.1178a22: 害羅漢四破僧五出佛身血
T2131_.54.1178a23: 尸利夜神。此翻吉祥
T2131_.54.1178a24: 盎哦囉迦。此翻火星
T2131_.54.1178a25: 部引陀。此翻水星
T2131_.54.1178a26: 勿哩娑跛底。此翻木星
T2131_.54.1178a27: &T049271;乃以室折囉。此翻土星
T2131_.54.1178a28: 戍羯羅。此云金星
T2131_.54.1178a29: 佉勒迦。著穀麥篇
T2131_.54.1178b01: 勿伽。此云胡豆即縁豆也
T2131_.54.1178b02: 塞畢力迦。此云苜蓿。漢書云。罽賓國多苜
T2131_.54.1178b03: 蓿
T2131_.54.1178b04: 薩闍羅婆。或薩折羅婆。此翻白膠香
T2131_.54.1178b05: 那羅陀。那羅正云捺羅。此云人也。陀謂陀
T2131_.54.1178b06: 羅。此云持也。其華香妙人皆佩之故名人持
T2131_.54.1178b07: 華也
T2131_.54.1178b08: 末利。此翻黄色華。華如黄金色
T2131_.54.1178b09: 巨磨。此方翻爲牛糞
T2131_.54.1178b10: 阿提目多伽。宗鏡引攝論云苣勝本來是
T2131_.54.1178b11: 炭。多時埋在地中。變爲苣勝。西方若欲作塗
T2131_.54.1178b12: 身香油先以華香取苣＊勝子聚爲一處。淹令
T2131_.54.1178b13: 極爛後取苣＊勝厭油油遂香也
T2131_.54.1178b14: 解脱。肇曰。縱任無礙。塵累不能拘。解脱
T2131_.54.1178b15: 也。什曰。亦名三昧。亦名神足。或令脩短改度
T2131_.54.1178b16: 或巨細相容變化隨意於法自在解脱無礙。
T2131_.54.1178b17: 故名解脱。又曰心得自在不爲不能所縛。故
T2131_.54.1178b18: 曰解脱。淨名疏云。一眞性。二實慧。三方便。
T2131_.54.1178b19: 故經云。諸佛菩薩。有解脱名不思議。若菩薩
T2131_.54.1178b20: 住此解脱者。能以須彌之高廣。内芥子中。乃
T2131_.54.1178b21: 至種種變現莫測。即是三種解脱不思議義。
T2131_.54.1178b22: 何者諸菩薩有解脱即是眞性。若菩薩住此
T2131_.54.1178b23: 者。即是實慧能以須彌内於芥等即是方便。
T2131_.54.1178b24: 大品云。心得好解脱慧得好解脱。垂裕云。心
T2131_.54.1178b25: 脱是倶。慧脱是惠
T2131_.54.1178b26: 智度。什曰。窮智之原。故稱度。梵音中有母
T2131_.54.1178b27: 義
T2131_.54.1178b28: 方便。什曰。智度雖以明照爲體。成濟萬行。
T2131_.54.1178b29: 比其功用。不及方便爲父。梵音中有父義。方
T2131_.54.1178c01: 便有二種。一解深空而不取相受證。二以實
T2131_.54.1178c02: 相理深莫能信受。要須方便。誘引群生。令其
T2131_.54.1178c03: 漸悟。方便義深而功重。故爲父也。淨名疏云。
T2131_.54.1178c04: 方是智所詣之偏法。便是菩薩權巧用之。能
T2131_.54.1178c05: 巧用諸法。隨機利物。故云方便。荊溪云。法華
T2131_.54.1178c06: 疏中。爲顯實故。分爲三釋。謂法用及門并祕
T2131_.54.1178c07: 妙也。今此廢二。但取法用者。門論趣入。祕妙
T2131_.54.1178c08: 開權。今未開權。故缺後釋。不取門者。菩薩可
T2131_.54.1178c09: 入。二乘缺之。於菩薩中。且約當分復置傳入。
T2131_.54.1178c10: 故且不云。據理亦今。用門一意。以當分入
T2131_.54.1178c11: 與法用同。故且唯用法用一意。又通祕教。亦
T2131_.54.1178c12: 可具足用彼三意。論法華方便品。儒詩六義。
T2131_.54.1178c13: 以思無邪爲指歸。釋教五時開佛知見是究
T2131_.54.1178c14: 竟。誠一化之高會。眞諸佛之宗極。似太虚而
T2131_.54.1178c15: 含衆色。若渤澥以納群流。由是管窺義天。蠡
T2131_.54.1178c16: 酌法海。粗研味乎眞詮。豈塵露于達士。初
T2131_.54.1178c17: 辨品題。次論品義。初辨品題者。經云。諸佛法
T2131_.54.1178c18: 久後要當説眞實。文既屏其方便。題應號爲
T2131_.54.1178c19:
T2131_.54.1178c20:
T2131_.54.1178c21:
T2131_.54.1178c22:
T2131_.54.1178c23:
T2131_.54.1178c24:
T2131_.54.1178c25:
T2131_.54.1178c26:
T2131_.54.1178c27:
T2131_.54.1178c28:
T2131_.54.1178c29:
T2131_.54.1179a01: 眞實。安以權名而立今品。如將縣額以牓州
T2131_.54.1179a02: 門。又佛起定。即自唱言諸佛智慧甚深無量。
T2131_.54.1179a03: 此乃雙歎權實。先達遂云。此華不有則已。有
T2131_.54.1179a04: 則華果雙含。此經不説則已。説則權實雙辨。
T2131_.54.1179a05: 經既雙明權實題那單標方便。由此疑興。先
T2131_.54.1179a06: 達相繼。共立七義。以伸題意。一權有顯實之
T2131_.54.1179a07: 功。法王初化機縁未熟隱實施權。權掩於實。
T2131_.54.1179a08: 靈山妙唱普會權乘。決了聲聞法。是諸經之
T2131_.54.1179a09: 王。彼祕被開。於今成妙。此權既有顯實之功。
T2131_.54.1179a10: 故結集家。號善權品。二名偏義圓。若標眞實
T2131_.54.1179a11: 則違方便。今品權名雖偏其實法體圓具。乃
T2131_.54.1179a12: 彰權實之雙美。三名體倶不轉。此有四句。一
T2131_.54.1179a13: 名轉體不轉。如云正直捨方便但説無上道。
T2131_.54.1179a14: 乃至第四名體倶不轉。如云我等今者眞是聲
T2131_.54.1179a15: 聞。名不轉故名方便品。四顯開權絶待。法華
T2131_.54.1179a16: 開權顯實。權外無實。法用能通當體祕妙。若
T2131_.54.1179a17: 標眞實。但成相待。爲彰絶待之功。號方便品。
T2131_.54.1179a18: 五彰詮迷之教。祖云。自非今經誰肯歎此詮
T2131_.54.1179a19: 迷之教。由指迷染之心即是自行方便。則知
T2131_.54.1179a20: 此權大有詮迷之力六施開一致。昔時所施
T2131_.54.1179a21: 既施即實之權。今日所開。還開權即是實。乃
T2131_.54.1179a22: 見施開之不二也。七揀異昔經。淨名報恩雖
T2131_.54.1179a23: 皆立方便之名。既是體外之權。豈同今品同
T2131_.54.1179a24: 體方便。自昔所説不出此七。先師謂舊觀縷
T2131_.54.1179a25: 義失至當。自立附文原意二義。以伸品題。一
T2131_.54.1179a26: 附文者。經家立品。附文旨趣。總別須分。何
T2131_.54.1179a27: 哉。五字首題。法則權實總標。喩乃華果雙擧。
T2131_.54.1179a28: 所以三周開顯本迹二門。一部之文並皆不
T2131_.54.1179a29: 出權實之法。今品若更雙立權實之目。則與
T2131_.54.1179b01: 總題無異。二原意者。言者所以在意。此經開
T2131_.54.1179b02: 權顯實意在於權。故云。過去諸佛以無數方
T2131_.54.1179b03: 便種種因縁種種譬喩而爲衆生演説諸法。
T2131_.54.1179b04: 是法皆爲一佛乘故。非權無以明實。故令機
T2131_.54.1179b05: 縁即於權法以曉眞實。故曰不指所開無由説
T2131_.54.1179b06: 實。具述施權意在開也。故記主釋開方便門
T2131_.54.1179b07: 示眞實相云。示謂指示。指其見實之處。且見
T2131_.54.1179b08: 實之處在何。在前偏權方便。今日説此方便
T2131_.54.1179b09: 有眞實相。此既即實之方便。乃異昔經之方
T2131_.54.1179b10: 便。故得祕妙之名。是故經家題名方便。纔言
T2131_.54.1179b11: 方便即是眞實。故身子疑云。何故殷勤稱歎
T2131_.54.1179b12: 方便。則知方便眞開權之總號。誠顯實之大
T2131_.54.1179b13: 名矣。或者問曰。今由開權稱方便者。淨名既
T2131_.54.1179b14: 未開權。安稱方便。既稱方便。權何不開。答彼
T2131_.54.1179b15: 經言方便者。疏云。此品正明助佛闡揚善巧
T2131_.54.1179b16: 權謀隨機利物令入慧起根。故名方便。雖言
T2131_.54.1179b17: 方便。機縁當座烏知所證亦方便焉。故昔方
T2131_.54.1179b18: 便之名。權未開矣。次論品義者。吾祖預釋品
T2131_.54.1179b19: 題。乃立法用能通祕妙三種方便。今先通示。
T2131_.54.1179b20: 然後別解且通示者。此三方便初二從昔教。
T2131_.54.1179b21: 後一屬今經。初名法用者。疏曰。方者法也。便
T2131_.54.1179b22: 者用也。法有方圓。用有差會。三權是矩是方。
T2131_.54.1179b23: 一實是規是圓。記云。初約能用三教得名。法
T2131_.54.1179b24: 是所用。用是能用。雖法之與用倶通四教。但
T2131_.54.1179b25: 有方圓差會之殊。故方便之稱。從權立名。權
T2131_.54.1179b26: 不即實。故對昔辨。成體外權非今品意。文中
T2131_.54.1179b27: 擧圓。即屬眞實。相對來耳。二名能通者。疏云
T2131_.54.1179b28: 又方便者門也。門名能通。通於所通。方便權
T2131_.54.1179b29: 略。皆是弄引爲眞實作門。眞實得顯。功由方
T2131_.54.1179c01: 便。從能顯得名。記曰次第二釋。權屬能通。三
T2131_.54.1179c02: 教亦得名爲方便。然雖不即以能爲圓作遠
T2131_.54.1179c03: 詮故。所詮之圓。亦帶能詮。爲方便故。故知並
T2131_.54.1179c04: 非今品意也。又云。今以三詮一。三爲一實作
T2131_.54.1179c05: 詮。故三名能詮。是則前之三教教行人理。悉
T2131_.54.1179c06: 爲能詮。又云。不破不即。從權入實。故得修
T2131_.54.1179c07: 名。若於爾前二味三教利根菩薩。有顯露得。
T2131_.54.1179c08: 兩教二乘。唯祕密得。由得入故。即稱爲門。三
T2131_.54.1179c09: 名祕妙者。疏云方者祕也。便者妙也。妙達於
T2131_.54.1179c10: 方。即是眞祕。點内衣裏無價之珠。與王頂上
T2131_.54.1179c11: 唯有一殊。無二無別。指客作人是長者子。
T2131_.54.1179c12: 亦無二無別。如斯之言。是祕是妙。如經唯我
T2131_.54.1179c13: 知是相。十方佛亦然。止止不須説。我法妙難
T2131_.54.1179c14: 思。故以祕釋方以妙釋便。正是今品之意。記
T2131_.54.1179c15: 云。至第三釋。方乃三權即是一實。指此即實
T2131_.54.1179c16: 之權。方名今經方便。又云。第三釋者。即今品
T2131_.54.1179c17: 意。但前二釋於昔但得名偏名門。祕而不説。
T2131_.54.1179c18: 今開其偏門。即圓所也。故云祕妙。顯露彰
T2131_.54.1179c19: 灼。故云眞祕。或問。妙樂記云。即權而實。爲
T2131_.54.1179c20: 所依體。即實而權。爲當體體。不審第三祕妙
T2131_.54.1179c21: 之名。爲從所依立號。爲從當體得名。答此由
T2131_.54.1179c22: 當體即所依體。故云彼祕被開。於今成妙。又
T2131_.54.1179c23: 云。第三文者。亦開前二。非能非所。及以能
T2131_.54.1179c24: 通。並開成所所中善巧名爲方便。故妙方便。
T2131_.54.1179c25: 異於方法及能通門。又云。故隔偏之圓。亦有
T2131_.54.1179c26: 體内方便。故名祕妙。祕妙之名。似同第三。然
T2131_.54.1179c27: 其意則別。何者第三乃以開顯爲妙。此中乃
T2131_.54.1179c28: 以獨圓爲妙。此揀今昔祕妙義異。諦思吾祖
T2131_.54.1179c29: 崇建三釋。若無初二。豈彰爲蓮故華以施權。
T2131_.54.1180a01: 苟缺第三。烏顯華開蓮現而顯實。體遍一化。
T2131_.54.1180a02: 妙彰七軸。非發總持。誰唱斯義。鑚仰堅高嗟
T2131_.54.1180a03: 歎不足。次別釋者。若約部教。初二屬昔教。法
T2131_.54.1180a04: 用能通。皆異體權。後一屬今經。祕妙方便名
T2131_.54.1180a05: 同體權。定此祕妙方便。破顯之相。先徳彝訓。
T2131_.54.1180a06: 或定爲所破。或執是所顯。天竺一宗。論同體
T2131_.54.1180a07: 權。定爲所破。一據蓮華開喩。原佛出世意爲
T2131_.54.1180a08: 顯實。由機未堪。權施昔教。此譬桃李華也。及
T2131_.54.1180a09: 至法華。法既純圓絶妙。遂指蓮華。而立三喩。
T2131_.54.1180a10: 一爲蓮故華。譬爲實施權。蓋四時未説施權。
T2131_.54.1180a11: 此名異體。今無量義既言從一清淨道。施出
T2131_.54.1180a12: 二三四。收昔異體。爲今同體。權既從實而施。
T2131_.54.1180a13: 故譬爲蓮故華。第二華開蓮現。此開初句之
T2131_.54.1180a14: 權華。乃顯次句之蓮實。故五佛章中各有開
T2131_.54.1180a15: 權顯實二科。開權是文叙昔教。以爲顯實之
T2131_.54.1180a16: 所。故無量義經之同體。爲今法華之所破。第
T2131_.54.1180a17: 三華落蓮成。此譬廢權立實。都廢序分即實
T2131_.54.1180a18: 之權。獨立正宗即權之實。次憑權暫用義。權
T2131_.54.1180a19: 名權暫。用已還廢實名實録。究竟指歸。則知
T2131_.54.1180a20: 十隻之權。皆爲所破。如心意識。既是事權。豈
T2131_.54.1180a21: 屬所顯矣。三準祖師定解。如輔行云解同體
T2131_.54.1180a22: 之權髻與實相之明珠。又義例云。如引法華
T2131_.54.1180a23: 部。唯一實。文叙昔教以爲所開。既云部唯一
T2131_.54.1180a24: 實。故同體權爲所破也近人又謂。從名雖開。從義
不開。如圓家破即法性之無
T2131_.54.1180a25: 明。例今品開
即實之權耳		余觀先徳破同體權。一迷立喩。二
T2131_.54.1180a26: 昧開權。初迷立喩者。爲蓮故華。如大師云爲
T2131_.54.1180a27: 十妙故。開出十麁。如爲蓮故華。此約法體。用
T2131_.54.1180a28: 在於昔。皆屬麁法。云何一概。以爲蓮故華。倶
T2131_.54.1180a29: 喩妙法。乃見能譬立喩。淆混其次。所況爲實
T2131_.54.1180b01: 施權始自華嚴。終乎般若。皆是隔歴三諦。倶
T2131_.54.1180b02: 爲法華之實。而施四時三教之權。故名爲實
T2131_.54.1180b03: 施權。若獨以此句。喩無量義經。則彰所喩法
T2131_.54.1180b04: 缺略矣。二昧開權者。四時三教體外化他。機
T2131_.54.1180b05: 未純淑。覆權言實。故非究竟。屬異體麁至今
T2131_.54.1180b06: 方指昔未眞實。執教偏情既遣即知當體本
T2131_.54.1180b07: 妙。開此化他之法。全是自行之權。權實不二。
T2131_.54.1180b08: 乃名同體。故祖師云。既顯實已。全權是實。不
T2131_.54.1180b09: 可謂之權非究竟。況祖師云。誰肯以三界有
T2131_.54.1180b10: 漏識心。而爲佛所稱讃。既佛所讃。安非所顯。
T2131_.54.1180b11: 次定所顯者。南屏一宗皆謂。世尊疇昔久轉
T2131_.54.1180b12: 法輪。所化之機既雜。所施之教不一。雖説三
T2131_.54.1180b13: 教。不言此是即實之權。雖演圓乘未云斯是
T2131_.54.1180b14: 即權之實。權實各逗。大小相隔。是故昔教名
T2131_.54.1180b15: 異體權。後會靈山。宣妙法華。開昔隱祕之法。
T2131_.54.1180b16: 爲今微妙之教。權實圓融。故名同體。法既麁
T2131_.54.1180b17: 妙相即。佛化事理倶圓。若爲所破乃成開妙。
T2131_.54.1180b18: 故記文云。第三釋者。即開前二。非能非所。
T2131_.54.1180b19: 及以能通。並開成所。可證祕妙非所開矣。其
T2131_.54.1180b20: 如蓮華三喩。輔行等文。復有五師消釋義異。
T2131_.54.1180b21: 一云對論自論有殊。若約偏圓相對。異體是
T2131_.54.1180b22: 所破。同體是所顯。例前三教三惑須斷。圓教
T2131_.54.1180b23: 三惑不斷。就圓自論。須斷四十二品。故同體
T2131_.54.1180b24: 權。亦屬所破。今謂偏圓對論。前三名權。圓教
T2131_.54.1180b25: 屬實。那得對論却以圓教。名同體權。不須破
T2131_.54.1180b26: 耶。又今開權顯實。開偏是圓。正當偏圓對論。
T2131_.54.1180b27: 反以蓮華三喩。謂之圓教自論破同體權。却
T2131_.54.1180b28: 顯今經都無開權之力乎。二云機情佛意。機
T2131_.54.1180b29: 情雖開異體。佛意即是同體。今謂誇節唯在
T2131_.54.1180c01: 今經。佛意非適今也。據此祖意。對機開顯雖
T2131_.54.1180c02: 局法華。原佛密意。倶遍四時。是則機情。佛意
T2131_.54.1180c03: 正約昔説。若約昔義。以斷今經。其猶欲至湖
T2131_.54.1180c04: 南。面行塞北。其心雖切。路愈遠矣。三云法
T2131_.54.1180c05: 本自妙。麁由物情。雖開異體之權。其實法體。
T2131_.54.1180c06: 本自微妙。即是同體。今謂如記主云但開其
T2131_.54.1180c07: 情。理自復本。又云。開何所開。即彼能覆。既
T2131_.54.1180c08: 但破能覆之情。奚嘗開所迷之法。四云約開
T2131_.54.1180c09: 竟説。以輔行解同體之權髻既點迹門流通
T2131_.54.1180c10: 之經。此約已開異體。成同體竟。今謂安樂行
T2131_.54.1180c11: 品。文雖在後喩乃顯前特點正宗開麁顯妙。
T2131_.54.1180c12: 斯言無旨。徒虚語耳。五云。同體爲所開者。意
T2131_.54.1180c13: 彰異體亦不可破。此語孟浪。吾驚怖其言猶
T2131_.54.1180c14: 河漢而無極也。今覈昔人。由昧山家諸部文
T2131_.54.1180c15: 義。致論開權。詞繁理寡。今鱗比諸文。令氷解
T2131_.54.1180c16: 凍釋殊塗同歸。初釋喩。舊辨蓮華。或專喩妙。
T2131_.54.1180c17: 或兼比麁餘華對辨。則蓮華倶妙。
就蓮自分。華亦兼麁		今究所喩。既有
T2131_.54.1180c18: 權實。乃顯能喩亦通麁妙。今先分所喩權實。
T2131_.54.1180c19: 後辨能喩麁妙。分權實者。提挈剛要。大有
T2131_.54.1180c20: 五義。一因果。二九一。三今昔。四眞俗。五本
T2131_.54.1180c21: 迹。初因果分者。以十界中前七如是屬因是
T2131_.54.1180c22: 權。果報二如是爲實。二九一分權實。妙玄云。
T2131_.54.1180c23: 餘華麁喩九法界十如是因果。此華妙喩佛
T2131_.54.1180c24: 法界十如是因果。三約今昔分者。以昔爲權。
T2131_.54.1180c25: 將今爲實。故妙玄云。一爲蓮故華。譬爲實施
T2131_.54.1180c26: 權。雖説種種道其實爲佛乘。四約眞俗分者。
T2131_.54.1180c27: 空智照眞爲實。假智照俗爲權。中智雙照爲
T2131_.54.1180c28: 亦權亦實。中道雙亡爲非權非實。故妙樂云。
T2131_.54.1180c29: 以對昔故須爲四句。通論大＊剛。法相雖爾。
T2131_.54.1181a01: 別論今品。唯在第三亦權一半名方便品。五
T2131_.54.1181a02: 約本迹分者。如私序云指久遠之本果喩之
T2131_.54.1181a03: 以蓮。會不二之圓道。譬之以華。權實雖通五
T2131_.54.1181a04: 義。今唯約界及與部教。以論開權矣。次明能
T2131_.54.1181a05: 喩麁妙者。玄義序乎蓮華。一爲蓮故華譬爲
T2131_.54.1181a06: 實施權。二華敷譬開權。蓮現譬顯實。三華落
T2131_.54.1181a07: 譬廢權。蓮成譬立實。當歴三喩引而伸之。且
T2131_.54.1181a08: 夫蓮華之喩唱出今經。本況妙法。而天台以
T2131_.54.1181a09: 初爲蓮故華一句既譬爲實施權。約此法體。
T2131_.54.1181a10: 用在昔時。華喩麁法。故妙玄云。又諸教權實
T2131_.54.1181a11: 未融爲權。既融開權顯實爲實。由昔赴機權
T2131_.54.1181a12: 掩於實。乃云異體。由是今經破此偏情。乃
T2131_.54.1181a13: 云。雖説種種道。其實爲佛乘。世尊既談爲實
T2131_.54.1181a14: 施權。吾祖遂立爲蓮故華之喩。據此説在今
T2131_.54.1181a15: 經。纔唱爲實施權。利根便知此權即實。由無
T2131_.54.1181a16: 量義曾聞此權從實生故。已破異體之見但
T2131_.54.1181a17: 未開顯。鈍根須假第二句華敷譬開權蓮現
T2131_.54.1181a18: 譬顯實。故曰開方便門示眞實相。記主釋曰
T2131_.54.1181a19: 指實爲權。權掩於實。名方便門閉。今指權爲
T2131_.54.1181a20: 實。於權見實。名方便門開。此點法用能通。倶
T2131_.54.1181a21: 成祕妙。三華落譬廢權。蓮成譬立實。又云正
T2131_.54.1181a22: 直捨方便但説無上道。此由四時三教當體
T2131_.54.1181a23: 祕妙。開已無外。麁法不存。義當於廢。約法雖
T2131_.54.1181a24: 開廢同時。約喩乃先開後廢。故分三句。彰始
T2131_.54.1181a25: 終之有序。二釋經云開方便門示眞實相。昔
T2131_.54.1181a26: 人引證開同體權。須曉祖師二處引用。疏證
T2131_.54.1181a27: 能通方便。此取門義從前三教能通之門入
T2131_.54.1181a28: 於圓所。故曰開方便門。記主遂云於昔但得
T2131_.54.1181a29: 名偏名門。非謂於彼已明開門。若玄義中。證
T2131_.54.1181b01: 開權者。既於方便。即見眞實。故以此證開權
T2131_.54.1181b02: 相焉。三釋輔行解同體之權髻與實相之明
T2131_.54.1181b03: 珠。由安樂行約王賞賜喩佛授道。昔機與魔
T2131_.54.1181b04: 共戰。微有其功。但賜禪定解脱之法。如賞田
T2131_.54.1181b05: 宅。法華大破魔網。至一切智。如王解髻明珠
T2131_.54.1181b06: 賜之。昔時權掩於實。如髻覆珠。就機不知是
T2131_.54.1181b07: 權。喩異體閉。今經赴機指昔三教權法。全是
T2131_.54.1181b08: 祕妙方便。故決聲聞之法。即是諸經之王。經
T2131_.54.1181b09: 既以王喩佛。約佛開異體時無非同體。故曰
T2131_.54.1181b10: 解同體之權髻矣。四釋義例如引法華部唯
T2131_.54.1181b11: 一實文叙昔教以爲所開。天岳引此部唯一
T2131_.54.1181b12: 實證破同體。今謂所叙麁法既點爲妙。權實
T2131_.54.1181b13: 相即能所圓融。故謂法華唯一實耳。五釋科
T2131_.54.1181b14: 目。五佛章門。皆有開權顯實二科。前四則先
T2131_.54.1181b15: 開權次顯實。今佛乃先顯實次開權。天＊岳乃
T2131_.54.1181b16: 謂開權是文叙昔教。顯實乃破同體權。今謂
T2131_.54.1181b17: 纔開權時。意已顯實。但約説次第。開權言未
T2131_.54.1181b18: 顯實。顯實方曉開權。立言垂範。遂分二科。故
T2131_.54.1181b19: 法明講主云。言無并出。語不頓施。殊有旨
T2131_.54.1181b20: 哉。余慕法王之遺教。學而時習之。遂括古今
T2131_.54.1181b21: 之論。以究權實之道。雖不足品藻淵流庶亦
T2131_.54.1181b22: 無乖商搉。編贈後賢。願開佛慧
T2131_.54.1181b23: 刹摩。此云土田。瓔珞云。土名賢聖所居之
T2131_.54.1181b24: 處。天台釋維摩佛國云。諸佛利物無量無邊。
T2131_.54.1181b25: 今略爲四。一染淨國凡聖共居。二有餘國。方
T2131_.54.1181b26: 便人住。三果報國。純法身居。即因陀羅網無
T2131_.54.1181b27: 障礙土。四常寂光。即妙覺所居。四土之名雖
T2131_.54.1181b28: 出智者。四土之義本載經論。今伸遺教略開
T2131_.54.1181b29: 七門
T2131_.54.1181c01:   初憑文　二釋名　三辨義　四定體
T2131_.54.1181c02: 五示相　六對身　七解惑
T2131_.54.1181c03: 初憑文者。維摩經云。隨所化衆生而取佛土。
T2131_.54.1181c04: 隨所調伏衆生而取佛土。隨諸衆生應以何
T2131_.54.1181c05: 國入佛智慧。隨諸衆生應以何國起菩薩根。
T2131_.54.1181c06: 天台釋云。若對四土宛然相似。若別出者。思
T2131_.54.1181c07: 益經云。東方之國。佛號日月光。有菩薩梵天
T2131_.54.1181c08: 曰思益。白佛我欲詣娑婆世界。佛言。便往。汝
T2131_.54.1181c09: 應以十法游於彼土。斯乃淨聖來游穢土。又
T2131_.54.1181c10: 智論云。穢土先施三乘。後顯一乘。娑婆是。淨
T2131_.54.1181c11: 土先施三乘後顯一乘。安養是。二有餘土。如
T2131_.54.1181c12: 法華經。我於餘國作佛更有異名。智論云。有
T2131_.54.1181c13: 淨佛土出於三界。乃無煩惱之名。於是國土
T2131_.54.1181c14: 佛所聞法華經。三果報土。如仁王云。三賢十
T2131_.54.1181c15: 聖住果報。唯佛一人居淨土。四常寂光。普賢
T2131_.54.1181c16: 觀云。釋迦牟尼名毘盧遮那。其佛所住名常
T2131_.54.1181c17: 寂光。二釋名。初曰染淨同居者。染淨三種。一
T2131_.54.1181c18: 迷悟分。九界迷逆名染。佛界順悟名淨。如妙
T2131_.54.1181c19: 樂云。相約隨縁。縁有染淨故。又不二門云。法
T2131_.54.1181c20: 性之與無明。遍造諸法。名之爲染。無明之與
T2131_.54.1181c21: 法性。遍應衆縁。號之爲淨。二情理分。不二門
T2131_.54.1181c22: 云。故知刹那染體悉淨。指要云。今之染淨約
T2131_.54.1181c23: 情理説。三凡聖分。淨名疏云。六道鄙穢。故名
T2131_.54.1181c24: 染。三乘見眞故名淨。三六共住染淨同居。問
T2131_.54.1181c25: 不二門云。一理之内而分淨穢。別則六穢四
T2131_.54.1181c26: 聖。通則十通淨穢。然此染淨淨穢。文心解云。
T2131_.54.1181c27: 染淨從迷悟體用而言淨穢約凡聖界如而
T2131_.54.1181c28: 辨。今謂淨名染淨正約凡聖而分。云何淨覺
T2131_.54.1181c29: 却云淨穢約凡聖界如而辨。又垂裕云。染淨
T2131_.54.1182a01: 之名約正。淨穢之名約依。二土凡聖共居通
T2131_.54.1182a02: 名染淨。此土砂礫充滿別受穢名。彼土金寶
T2131_.54.1182a03: 莊嚴別受淨號。今謂淨名疏云。四趣共住名
T2131_.54.1182a04: 穢。無四惡趣名淨。此從正報立依報名。云何
T2131_.54.1182a05: 孤山却云染淨之名約正。淨穢之名約依。當
T2131_.54.1182a06: 知染淨從凡聖之心以立名。淨穢約依正之
T2131_.54.1182a07: 境而標號。問既從染淨立同居名。還許亦從
T2131_.54.1182a08: 淨穢立同居乎。答染淨是通名。淨穢是別號。
T2131_.54.1182a09: 故垂裕云。此方即染淨穢土。安養即染淨淨
T2131_.54.1182a10: 土。故知同居正從染淨而立。若從通義。如淨
T2131_.54.1182a11: 名中身子見穢。梵王見淨。乃是娑婆淨穢同
T2131_.54.1182a12: 居。又婆娑云。若人種善根疑則華不開。信
T2131_.54.1182a13: 心清淨者華開即見佛。此是安養淨穢同居。
T2131_.54.1182a14: 雖通此義名非正立。此染淨土亦名凡聖同
T2131_.54.1182a15: 居故。淨名疏云。染即是凡。淨即是聖。如疏文
T2131_.54.1182a16: 云。凡聖各二。凡居二者。一惡衆生。即四趣
T2131_.54.1182a17: 也。二善衆生。即人天也。聖居二者。一實二
T2131_.54.1182a18: 權。實者四果及支佛。通教六地。別十住。圓十
T2131_.54.1182a19: 信。通惑雖斷。報身猶在。二權聖者方便有餘
T2131_.54.1182a20: 三乘受遍眞法性身。爲利有縁願生同居。若
T2131_.54.1182a21: 實報及寂光法身菩薩及妙覺佛爲利有縁應
T2131_.54.1182a22: 生同居。皆是權也。此等聖人與凡共住。故名
T2131_.54.1182a23: 凡聖同居。二方便有餘土。言方便者。如禪門
T2131_.54.1182a24: 云。善巧修習故名方便。此有三義。一眞中。
T2131_.54.1182a25: 淨名疏云。二乘三種菩薩證方便道之所居
T2131_.54.1182a26: 也。輔行云。所以在方便者並屬空邊。二眞似。
T2131_.54.1182a27: 妙玄云。別圓似解。未發眞修皆名作意。三遍
T2131_.54.1182a28: 圓。妙樂云。並以三教。而爲方便。雖通三義正
T2131_.54.1182a29: 從證眞。立方便名。言有餘者。觀經疏云。無明
T2131_.54.1182b01: 未盡。故曰有餘。淨名疏云。若修二觀。斷通惑
T2131_.54.1182b02: 盡。恒沙別惑無明未斷。捨分段身而生界外。
T2131_.54.1182b03: 受法性身。即有變易所居之土。名有餘國。亦
T2131_.54.1182b04: 名果報。如輔行云。通有由因感果之報。未入
T2131_.54.1182b05: 實報。又云。今文且説遍空遍假所感之報則
T2131_.54.1182b06: 不如初住已上居果報土。又名法性。如智論
T2131_.54.1182b07: 云。受法性身。非分段生。三果報土。淨名疏
T2131_.54.1182b08: 云。報身所居依報淨國名果報土。輔行云。言
T2131_.54.1182b09: 果報者。從報果爲名。亦號實報。觀經疏云。行
T2131_.54.1182b10: 眞實法。感得勝報。淨名疏云。以觀實相。發眞
T2131_.54.1182b11: 無漏。所得果報。故名爲實。亦名妙報。如輔行
T2131_.54.1182b12: 云。唯有別圓初地初住。獲妙果報。又名勝妙
T2131_.54.1182b13: 報。如止觀云。違即二邊果報。順即勝妙果報。
T2131_.54.1182b14: 亦名無障礙。觀經疏云。色心不相妨。故曰無
T2131_.54.1182b15: 障礙。淨名疏云。一世界攝一切世界。一切世
T2131_.54.1182b16: 界亦如是。此名世界海。亦名世界無盡藏。四
T2131_.54.1182b17: 常寂光者。觀經疏云。常即法身。寂即解脱。光
T2131_.54.1182b18: 即般若。此以不遷不變名常。離有離無名寂。
T2131_.54.1182b19: 照俗照眞名光。亦名果報。如文句云。同居有
T2131_.54.1182b20: 餘自體皆是妙色妙心果報之處。記云。故知
T2131_.54.1182b21: 三土皆是證道色心報處。寂光既遍遮那亦
T2131_.54.1182b22: 遍。此以妙色妙心果報也。問如輔行云。今論
T2131_.54.1182b23: 感報。不論寂光。據此寂光豈名果報乎。答所
T2131_.54.1182b24: 云寂光非果報者。三惑究盡。業報都亡。所以
T2131_.54.1182b25: 寂光身土亡泯。雖無惑業之報。而爲願行之
T2131_.54.1182b26: 果。淨名疏云。修於圓教願行之因。因極果滿
T2131_.54.1182b27: 道成妙覺居常寂光。問如垂裕云。中下寂光
T2131_.54.1182b28: 攝在果報。不審四十一地生實報土。云何得
T2131_.54.1182b29: 受寂光名耶。答淨名疏云。前四十一地。若約
T2131_.54.1182c01: 果報。名生實報。分見眞理名常寂光。又彼記
T2131_.54.1182c02: 云。約報論生。是故有邊論於果報。約所入邊
T2131_.54.1182c03: 則非果報。但所入邊即是見眞。名常寂光。三
T2131_.54.1182c04: 辨義。此約教門。辨四土義。復開五門。初論體
T2131_.54.1182c05: 用。寂光是體。餘三屬用。如釋籤云。諸佛寂
T2131_.54.1182c06: 理。神無方所。所依寂境。號常寂光。是故沙
T2131_.54.1182c07: 石七珍隨生所感。又輔行云。常寂光土清淨
T2131_.54.1182c08: 法身無所莊嚴。無能莊嚴。爲衆生故而取三
T2131_.54.1182c09: 土。二論事理。淨名疏云。寂光是理。餘三是
T2131_.54.1182c10: 事。此乃對分事理。若各分事理。如淨名疏云。
T2131_.54.1182c11: 諸土非垢。寂光非淨。畢竟無説此四
倶理		而説諸土
T2131_.54.1182c12: 爲垢。寂光爲淨。記云理論不當。垢之與淨約
T2131_.54.1182c13: 事唯有。寂光永淨。三論能所。荊溪記云。但以
T2131_.54.1182c14: 寂光而爲所成。即以三土而爲能成。故所成
T2131_.54.1182c15: 唯一。能成有三。是則能所事別故也。四論凡
T2131_.54.1182c16: 聖。準雜編云十界對土。有横有竪。若竪對者。
T2131_.54.1182c17: 同居六凡。方便二乘。實報菩薩。寂光佛果
T2131_.54.1182c18: 横誤
爲竪		若横敵對。同居有六。凡聖同居故。方便
T2131_.54.1182c19: 有四。無六凡故。實報有二。無二乘故。寂光唯
T2131_.54.1182c20: 一。無菩薩故竪誤
爲横		五論淨穢。淨名疏云。諸土
T2131_.54.1182c21: 爲垢。寂光爲淨。三惑覆蔽故爲垢。三徳究顯
T2131_.54.1182c22: 故爲淨。此約四土對論。若各分者。觀經疏云。
T2131_.54.1182c23: 五濁輕重同居淨穢。妙宗釋云。此淨甚通。須
T2131_.54.1182c24: 知別意。如戒善者四教凡位。皆悉能令五濁
T2131_.54.1182c25: 輕薄。而圓觀輕濁感同居淨。依正最淨。如此
T2131_.54.1182c26: 經説地觀已去一一相状比於餘經修衆善行。
T2131_.54.1182c27: 感安養土。其相天殊。雜編乃云。嘗觀鼓音之
T2131_.54.1182c28: 外六經土相。其實是一。縱有依報大小不同。
T2131_.54.1182c29: 此蓋如來善權赴機隨時之義也。良由凡夫
T2131_.54.1183a01: 心想羸劣未能觀大故。方便示小。爲發觀之
T2131_.54.1183a02: 境。若生彼土所見倶大。今難霅川。既修偏行。
T2131_.54.1183a03: 安獲勝果。非獨彰行人之偶報。抑亦顯世尊
T2131_.54.1183a04: 之妄説。因果不類徒虚語耳。二體㭊巧拙有
T2131_.54.1183a05: 餘淨穢。刊正記云。通人體色即空故巧。藏人
T2131_.54.1183a06: 㭊色明空故拙。妙宗云。體觀感淨不專通人。
T2131_.54.1183a07: 衍門三教。對三藏拙。倶明體法。通但空體。別
T2131_.54.1183a08: 次第體。圓不次體。三人生彼。倶感淨相。圓人
T2131_.54.1183a09: 最淨。又往生記引輔行云。次明體法。依門修
T2131_.54.1183a10: 觀亦應具含三種四門。三次第頓入實報淨
T2131_.54.1183a11: 穢。刊正云。別人漸修次第三觀。登地入實。以
T2131_.54.1183a12: 之爲穢。圓人頓修一心三觀。登住入實。以之
T2131_.54.1183a13: 爲淨。妙宗云。若論實證。此土唯有圓聖所居。
T2131_.54.1183a14: 別人初地。證與圓同。稱實感報。有何優降。今
T2131_.54.1183a15: 就教道十地不融。致使感土異於圓人。雜編
T2131_.54.1183a16: 雙取謂偏成非。次第頓入者。即別圓所修巧
T2131_.54.1183a17: 拙二觀也。實報淨穢者。即地住所見融礙二
T2131_.54.1183a18: 相也。良由別人久習次第雖回向圓修入地
T2131_.54.1183a19: 之時。仍見一分染礙之色。名之爲穢。圓人始
T2131_.54.1183a20: 終唯修頓行。入住之時。但見此土融通之相。
T2131_.54.1183a21: 號之爲淨。往生記破約教道説則見神智自
T2131_.54.1183a22: 違輔行。義學之者當思審矣。四分證究竟寂
T2131_.54.1183a23: 光淨穢。妙宗鈔云。若就別人同證圓實論寂
T2131_.54.1183a24: 光者。唯約眞因對圓極果。而分淨穢。今論教
T2131_.54.1183a25: 道詮於極果。但斷無明一十二品。寂光猶穢。
T2131_.54.1183a26: 圓知須斷四十二品。名究竟淨。往生記云。今
T2131_.54.1183a27: 約分滿相對。故合中下但名分證寂光猶穢。
T2131_.54.1183a28: 妙覺上品眞常究滿方爲極淨。請觀今文。諸
T2131_.54.1183a29: 佛如來。所游居處極爲淨土。豈非分得究竟
T2131_.54.1183b01: 寂光。正約圓家眞因極果對分淨穢。四明云。
T2131_.54.1183b02: 別教教道深不可也。刊正記云。由分證寂光
T2131_.54.1183b03: 方生實報。今約分證猶帶無明。無明故穢。究
T2131_.54.1183b04: 竟無明已盡故淨。雜編難云。若爾則成穢屬
T2131_.54.1183b05: 實報。淨屬寂光。今謂無明分破證少分無相
T2131_.54.1183b06: 故穢。無明全盡。證究竟無相故淨。四定體先
T2131_.54.1183b07: 達通以三道爲下三土當體之體引輔行云。分
T2131_.54.1183b08: 段三道謂見思惑爲煩惱道。煩惱潤業爲業
T2131_.54.1183b09: 道。感界内生爲苦道。方便三道。謂塵沙惑。爲
T2131_.54.1183b10: 煩惱道。以無漏業。名爲業道。變易生死。名爲
T2131_.54.1183b11: 苦道。實報三道謂無明惑爲煩惱道。非漏非
T2131_.54.1183b12: 無漏業爲業道。彼土變易名爲苦道。通以三
T2131_.54.1183b13: 徳。爲所依體。苦道即法身。結業即解脱。煩惱
T2131_.54.1183b14: 即菩提。先師乃謂。惑業是因。苦道是果。今之
T2131_.54.1183b15: 土體三世間中。唯取苦道爲國土一千當體
T2131_.54.1183b16: 之體。還以三徳爲所依體。故荊溪云。既許法
T2131_.54.1183b17: 身遍一切處。報應未嘗離於法身。若寂光土。
T2131_.54.1183b18: 觀經既約四徳釋名。當以三徳爲土當體。理
T2131_.54.1183b19: 無所存。遍在於事。乃以三土。爲所依體。廣慈
T2131_.54.1183b20: 法師。準妙樂云本有四徳爲所依。修徳四徳
T2131_.54.1183b21: 爲能依。遂指修徳三因。爲當體。性徳三法爲
T2131_.54.1183b22: 所依。今謂妙樂因釋下方空中菩薩。所以將
T2131_.54.1183b23: 身表智。以空表土。故明身土。今唯辨土安得
T2131_.54.1183b24: 兼身。況將修徳。以對理土。乃彰能所義顛倒
T2131_.54.1183b25: 矣。五示相。此約教門。示四土相。初示一異
T2131_.54.1183b26: 相。娑婆安養。垢淨相別。故名異。方便有餘純
T2131_.54.1183b27: 清淨境。故名一。淨名疏云。三乘同以無言説
T2131_.54.1183b28: 道。發眞無漏。所感國土。一往相同。故言一
T2131_.54.1183b29: 也。二示融礙相。方便雖是一相。無明未破。
T2131_.54.1183c01: 果報隔別。淨名疏云。染淨有餘。二種衆生。見
T2131_.54.1183c02: 有障礙。別圓地住。分破無明。依正互融一多
T2131_.54.1183c03: 相即。故名融也。三示横竪相。舊釋横竪句義
T2131_.54.1183c04: 紛雜。惑亂學者。今分二義。冷然易解。初就土
T2131_.54.1183c05: 自分。如妙玄云。若分別而言。謂方便在三界
T2131_.54.1183c06: 外。若分別而言。謂實報在方便外。例此分別
T2131_.54.1183c07: 謂寂光在實報外。故淨名記。問三土之外何
T2131_.54.1183c08: 殊太虚。答遍同理別。言理別者。法身即土。離
T2131_.54.1183c09: 身無土。離土。無身。但眞如實相。非智非境説
T2131_.54.1183c10: 智説境。非身非土説身説土。約此分別義當
T2131_.54.1183c11: 竪矣。若約相即。如妙樂云。豈離伽耶。別求常
T2131_.54.1183c12: 寂。非寂光外。別有娑婆。淨名記云。横解者。
T2131_.54.1183c13: 如前所引法華經文。秖於此土而覩上二。故
T2131_.54.1183c14: 小被斥見淨不驚足指按地即其事也。約此相
T2131_.54.1183c15: 即義屬横焉。若約相攝。淨名記云。既一土攝
T2131_.54.1183c16: 一切土。故得此界遍攝下二。準此以勝攝劣
T2131_.54.1183c17: 土亦横矣。二與教對分。妙樂記云。横論土體
T2131_.54.1183c18: 與教相當。竪論約土用教多少。然其竪論如
T2131_.54.1183c19: 止觀云若以四諦。竪對諸土。有増有減。同居
T2131_.54.1183c20: 有四。方便則三。實報則二。寂光但一。輔行釋
T2131_.54.1183c21: 曰。竪約設教對機。機既増減不同。致使教有
T2131_.54.1183c22: 差別。四土對教優劣多少。故名爲竪。此則土
T2131_.54.1183c23: 相雖竪。教乃横説。故淨名記云。然約横論。同
T2131_.54.1183c24: 居具四。餘三漸減。同居機雜。遂設四教。方便
T2131_.54.1183c25: 但以大乘訓令修學。理唯別圓。蓋爲禀三藏
T2131_.54.1183c26: 者始生方便。未習通門逗其爲知故學遂談
T2131_.54.1183c27: 通教。以蕩執情。實報約行證道同圓。但約有
T2131_.54.1183c28: 餘用教之時教道化機説別異圓。具用二教。
T2131_.54.1183c29: 方生實報。寂光上品。不須用教。但被中下故
T2131_.54.1184a01: 有圓乘設教之相。雖横就土自分成竪。若約
T2131_.54.1184a02: 相即同居横具四土體相與四教旨。論其相
T2131_.54.1184a03: 當。三藏談於生滅。乃與同居無常相當。通教
T2131_.54.1184a04: 談乎幻化即空。乃與方便證眞相當。別教從
T2131_.54.1184a05: 事受名。乃與實報感果相當。圓教談乎性徳。
T2131_.54.1184a06: 乃與寂光理體相當。横辨四教。無復優劣。故
T2131_.54.1184a07: 名横矣。四示有無相。妙宗云。經論中言寂光
T2131_.54.1184a08: 無相。乃是已盡染礙之相。非如太虚空無一
T2131_.54.1184a09: 物。良由三惑究竟清淨則依正色心究竟明
T2131_.54.1184a10: 顯。故大經云。因滅是色。獲得常色。受想行
T2131_.54.1184a11: 識。亦復如是。仁王稱爲法性五陰。亦是法華
T2131_.54.1184a12: 世間相常。大品色香無非中道。是則名爲究
T2131_.54.1184a13: 竟樂邦究竟金寶究竟華池究竟瓊樹。又復
T2131_.54.1184a14: 此就捨穢究盡取淨窮源。故苦域等判屬三
T2131_.54.1184a15: 障。樂邦金寶以爲寂光。若就淨穢平等而談
T2131_.54.1184a16: 則以究竟苦域泥沙而爲寂光。此之二説。但
T2131_.54.1184a17: 順悉檀。無不圓極。又淨覺撰雜編云。且常寂
T2131_.54.1184a18: 光者。實三徳之妙性也。離爲三法。合成一性。
T2131_.54.1184a19: 一尚無一。豈有苦樂華胎之相乎。當知無相
T2131_.54.1184a20: 之言。其語猶略。具足須云無相不相。所謂無
T2131_.54.1184a21: 生死相。不涅槃相。強而名之稱曰實相。今議
T2131_.54.1184a22: 二師所論。與而言之。若依説示分別。如普賢
T2131_.54.1184a23: 觀示寂光土。乃以四徳釋三徳法。故祖師判
T2131_.54.1184a24: 寂光是理。餘三是事。約此就説分別。淨覺乃
T2131_.54.1184a25: 合分別之義。若約相即。所依理無所存。遍在
T2131_.54.1184a26: 於事。故維摩疏。問別有寂光土邪。答不然。
T2131_.54.1184a27: 祇分段變易即常寂光。四明乃合相即之義。
T2131_.54.1184a28: 奪而言之。分別但解三土之外別有寂光。而
T2131_.54.1184a29: 迷寂光亦遍三土。遂執寂光空空然誠不異乎
T2131_.54.1184b01: 太虚。故吾無取焉。然淨覺雜編難四明云。今
T2131_.54.1184b02: 問。此依正色心爲體爲用。若言體者。且妙玄
T2131_.54.1184b03: 明體用權實中云。體即實相無有差別。用即
T2131_.54.1184b04: 立一切法差降不同。妙樂指淨縁爲一切法。
T2131_.54.1184b05: 豈非實體亦無淨相。若言用者。則依正色心
T2131_.54.1184b06: 正是下三土事。何得認爲寂光之理邪。今謂
T2131_.54.1184b07: 如指要云。夫體用之名本相即之義。故凡言
T2131_.54.1184b08: 諸法即理者全用即體方可言即。輔行云。即
T2131_.54.1184b09: 者爾雅云合也。若依此釋。仍似二物相合。其
T2131_.54.1184b10: 理猶疎。今以義求。體不二故。故名爲即。今謂
T2131_.54.1184b11: 全體之用。方名不二。故釋迦之王娑婆即毘
T2131_.54.1184b12: 盧之處常寂。故文句云。同居有餘自體皆是
T2131_.54.1184b13: 妙色妙心果報之處。荊溪釋云。寂光既遍遮
T2131_.54.1184b14: 那亦遍。此皆事理相即之明文。云何撥事別
T2131_.54.1184b15: 求理邪。雜編又問。他引妙經疏云。常即常徳。
T2131_.54.1184b16: 寂即樂徳。光即我淨。是爲四徳祕密之藏。妙
T2131_.54.1184b17: 樂云。本有四徳爲所依。修徳四徳。爲能依。能
T2131_.54.1184b18: 所並有能依之身。依於能所所依之土二義
T2131_.54.1184b19: 齊等。方是毘盧遮那身土之相。以此爲證。寂
T2131_.54.1184b20: 光有相。不亦可乎。答此人但聞身土之名。便
T2131_.54.1184b21: 作形相而解而不知四徳爲是何物。又云。須
T2131_.54.1184b22: 了遮那本無身土。隨順世間強指妙覺極智
T2131_.54.1184b23: 爲身。如如法界之理爲土。若消妙樂之文。應
T2131_.54.1184b24: 云本有四徳者理也。修徳四徳者智也。能所
T2131_.54.1184b25: 並有能依之身。所依之土者謂性徳之理爲
T2131_.54.1184b26: 所依。本覺之智爲能依。又修徳之理爲所依。
T2131_.54.1184b27: 始覺之智爲能依。修性雖殊。詎存萬有之境。
T2131_.54.1184b28: 始本雖二。寧留五陰之形。故維摩疏云。法身
T2131_.54.1184b29: 即土。離身無土。離土無身。今謂。此釋凡有二
T2131_.54.1184c01: 非。一能所不辨。妙樂因釋下方空中菩薩。遂
T2131_.54.1184c02: 以菩薩之身。以表能依之修徳。以虚空土以
T2131_.54.1184c03: 表所依之性徳。安得唯釋所表修性。全棄能
T2131_.54.1184c04: 表身土乎。二修性不即。他以性徳之理爲所
T2131_.54.1184c05: 依。本覺之智爲能依。修徳之理爲所依。始覺
T2131_.54.1184c06: 之智爲能依。修徳之理爲所依。始覺之智爲
T2131_.54.1184c07: 能依。今謂。本覺望修倶屬乎性。修理望性倶
T2131_.54.1184c08: 屬於修。依其所解則成以性泯性以修會修。
T2131_.54.1184c09: 非修性之不二焉當云全性起修。故所依之
T2131_.54.1184c10: 土即能依之身。寂光是應身。全修在性。故能
T2131_.54.1184c11: 依之身即所依之土。應身是寂光。方顯身土
T2131_.54.1184c12: 之齊等。乃見事理之無別矣。又云。若謂寂光
T2131_.54.1184c13: 無相。便同偏眞。猶如太虚者。斯由不知大小
T2131_.54.1184c14: 二理智非智別也。如維摩疏云。大乘法性即
T2131_.54.1184c15: 是眞寂智性。不同二乘偏眞之理。今問。寂光
T2131_.54.1184c16: 法身既倶無相。眞寂智性爲依何法既彰智
T2131_.54.1184c17: 性之無依。顯非卓識之明鑒也。雜編又云。
T2131_.54.1184c18: 若據三身相即四土互具。必須身身即三。土
T2131_.54.1184c19: 土具四。若然者法身寂土。豈得無相耶。通曰。
T2131_.54.1184c20: 今爲子論四土互具之義。若約事理相對論
T2131_.54.1184c21: ＊互具者。寂具三土。乃全體起用。無相而相
T2131_.54.1184c22: 也。三土具寂。乃全用是體相即無相也。今問。
T2131_.54.1184c23: 全用是體可得無相。全體起用。應云有相。那
T2131_.54.1184c24: 得一概言無相耶。雜編又云。問若三相不可
T2131_.54.1184c25: 混同者。何故荊溪難云一一塵刹一切刹耶。
T2131_.54.1184c26: 答此指刹性遍收。故云一切。如金錍即狹遍
T2131_.54.1184c27: 義。狹何以遍。狹即性故。又如芥容須彌。芥何
T2131_.54.1184c28: 以容。芥亦性故。此文但見事即是理。不見理
T2131_.54.1184c29: 即是事。理不即事。安得芥納須彌無傷樹木。
T2131_.54.1185a01: 毛呑巨海不撓龍魚乎。雜編又云。若無依正
T2131_.54.1185a02: 之相。斯則理無所具。事無所存。豈可法身便
T2131_.54.1185a03: 同灰滅。答小乘無相。猶如太虚無生法之理。
T2131_.54.1185a04: 大乘無相譬若明鏡具現像之性。像由形對
T2131_.54.1185a05: 鏡匪自殊。無謂鏡具像性便云性已差別。今
T2131_.54.1185a06: 謂若言但具於性不具於相。觀音玄義安云
T2131_.54.1185a07: 千種性相冥伏在心。又不二門云。理即名字
T2131_.54.1185a08: 觀行已有依正不二之相。嗚呼霅川雖留意
T2131_.54.1185a09: 於山家但解修性之相依未達事理之融即。
T2131_.54.1185a10: 違法示徒後嗣絶矣。六對身。淨名疏云。前二
T2131_.54.1185a11: 是應。即應佛所居。良以王宮誕質。鶴樹潜神。
T2131_.54.1185a12: 現生滅相。説三藏法化同居土。名劣應身。洎
T2131_.54.1185a13: 有餘國。現法性身。機興應興。機息應息。斯異
T2131_.54.1185a14: 娑婆通佛灰斷。既非果報但名勝應。第三亦
T2131_.54.1185a15: 報亦應。即報佛所居。以他受用。稱實感報。赴
T2131_.54.1185a16: 於地住菩薩大機。故彼土佛亦名應也。後一
T2131_.54.1185a17: 但是眞淨。非應非報。法身所居。此約土體横
T2131_.54.1185a18: 對四佛。若竪論土。凡聖同居具現四身。方便
T2131_.54.1185a19: 唯勝。故無劣應。其實報土。無二乘人。唯別圓
T2131_.54.1185a20: 佛。寂光無機獨妙法身。七解惑者或曰。維摩
T2131_.54.1185a21: 經云。欲得淨土。當淨其心。隨其心淨。即佛土
T2131_.54.1185a22: 淨。心如形聲。土如影響。＊祇須自淨其心。何
T2131_.54.1185a23: 假別求淨土。答初言心淨應辨理事。一者性
T2131_.54.1185a24: 淨。二者事淨。且性淨者。大集經云。一切衆
T2131_.54.1185a25: 生。心性本淨。心本淨故。煩惱諸結不能染著。
T2131_.54.1185a26: 猶如虚空。此則衆生國土同一法性。地獄天
T2131_.54.1185a27: 宮倶爲淨土。二事淨者。性雖本淨心乃忽
T2131_.54.1185a28: 迷。一念不覺。二障久翳。當修三觀。以破三
T2131_.54.1185a29: 惑。故仁王曰。三賢十聖住果報。唯佛一人
T2131_.54.1185b01: 居淨土。登妙覺果方究竟淨。最下凡夫。愼勿
T2131_.54.1185b02: 叨濫。次云土淨。須曉難易。婆沙論云。於此
T2131_.54.1185b03: 世界修道有二。一者難行。在於五濁惡世。於
T2131_.54.1185b04: 無量佛時求阿鞞跋致。甚難可得。此難無數。
T2131_.54.1185b05: 塵沙説不可盡十疑論明
五種難事		二易行道。謂信佛語
T2131_.54.1185b06: 教念佛三昧。願生淨土。乘阿彌陀佛願力攝
T2131_.54.1185b07: 持決定往生。名易行道。此七義門辨諸佛土。
T2131_.54.1185b08: 縱數逾地塵皆理同鏡象。舒雖萬化横陳卷
T2131_.54.1185b09: 實一法不立。編至此時。六十四歳。幸目未昏。
T2131_.54.1185b10: 得書小字。絶筆自慶。遂述頌曰
T2131_.54.1185b11:     梵語星分難遍求 列篇擧要會群流
T2131_.54.1185b12:     總持三藏如觀掌 顒望後賢爲續周
T2131_.54.1185b13: 翻譯名義集卷第七
T2131_.54.1185b14:
T2131_.54.1185b15: 夫翻譯名義集者。姑蘇景徳寺普潤大師法
T2131_.54.1185b16: 雲之所編也。此書來于此國也。蓋于茲有年
T2131_.54.1185b17: 矣。以故往往鋟梓而傳于世亦尚矣。粤有唐
T2131_.54.1185b18: 本以之點撿。已廣之本則多有脱簡者。是故
T2131_.54.1185b19: 考訂而補其闕略也。又傍加倭點者。其點不
T2131_.54.1185b20: 一準。請於處處之學校而寫之者也。定知有
T2131_.54.1185b21: 是處亦有非處。仰而俟明者之添削也。聊命
T2131_.54.1185b22: 工壽木以廣其傳焉
T2131_.54.1185b23:   維時寛永五戊辰仲冬上旬
T2131_.54.1185b24:
T2131_.54.1185b25:
T2131_.54.1185b26:
T2131_.54.1185b27:
T2131_.54.1185b28:
T2131_.54.1185b29:
T2131_.54.1185c01:
T2131_.54.1185c02:
T2131_.54.1185c03:
T2131_.54.1185c04:
T2131_.54.1185c05:
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T2131_.54.1185c07:
T2131_.54.1185c08:
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