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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46 880 881 882 883 884 885 886 887 888 889 890 891 892 893 894 895 [行番号:有/無] [返り点:無/有] [CITE]
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: 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_.46.0874c13: 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 T1937_.46.0875a01: 二教。二者佛性。屬。後二教。別教中道既名佛 T1937_.46.0875a02: 性。佛非覺義耶。若中理頑騃。本無覺知。焉是 T1937_.46.0875a03: 大覺果人之性。況性以不改爲義。若因無覺 T1937_.46.0875a04: 義。至果方有。此則改轉。那名性耶。又妙樂 T1937_.46.0875a05: 云。凡別教中立佛果者。有其三意。一者以理 T1937_.46.0875a06: 性爲佛界。二者以果頭爲佛界。三者以初地 T1937_.46.0875a07: 去分名佛界。別教既立佛界。豈有頑騃之佛 T1937_.46.0875a08: 耶。藏疏既約眞如無覺知故凝然。凝然故不 T1937_.46.0875a09: 隨縁。別理既有覺知。驗非凝然。既非凝然。那 T1937_.46.0875a10: 不隨縁耶。客遭此詰。兀然失措。余乃語曰。子 T1937_.46.0875a11: 既不知所以。安得妄有破立。余既憫其無知。 T1937_.46.0875a12: 乃立數十問。徴其謬破立者。令少知別理有 T1937_.46.0875a13: 隨縁義。客曰。願聞 T1937_.46.0875a14: 一問。藏疏既云。唯識宗齊於業相以爲諸法 T1937_.46.0875a15: 生起之本。故彼眞如不説隨縁。荊溪既立 T1937_.46.0875a16: 別教眞如在迷能生九界。則以眞如爲生法 T1937_.46.0875a17: 本。乃永異業相爲生法本。安云別理不隨縁 T1937_.46.0875a18: 耶 T1937_.46.0875a19: 二問。藏疏又云。唯識宗未明業相等與眞如 T1937_.46.0875a20: 同以一心爲源。故説眞如無覺知凝然不變。 T1937_.46.0875a21: 不許隨縁。荊溪既釋別教根塵一念爲迷解 T1937_.46.0875a22: 本云。理性如來爲善惡本。豈非業相等與眞 T1937_.46.0875a23: 如同以一心爲生法之源耶。既爾。安云別理 T1937_.46.0875a24: 不隨縁耶 T1937_.46.0875a25: 三問。藏疏既云。唯識宗但説八識生滅。縱轉 T1937_.46.0875a26: 成四智。亦唯是有爲。不得即理。荊溪既立別 T1937_.46.0875a27: 理名爲佛性。豈是轉八識成四智耶。別理既 T1937_.46.0875a28: 是佛性。即隨淨縁。成於果佛。那云不隨縁 T1937_.46.0875a29: 耶 T1937_.46.0875b01: 四問。藏疏五教既皆不立理具三千。但就不 T1937_.46.0875b02: 變隨縁。立終頓圓三教。請子委陳三教之理 T1937_.46.0875b03: 隨縁之相。若無異相。安立三教。若有異相。便 T1937_.46.0875b04: 請細説 T1937_.46.0875b05: 五問。藏疏圓教既未談理性本具諸法。與今 T1937_.46.0875b06: 家圓教得泯齊否。彼圓望今圓。尚自天殊。安 T1937_.46.0875b07: 將終教之理與今圓等 T1937_.46.0875b08: 六問。藏疏不談理具諸法。爲知而不談。爲不 T1937_.46.0875b09: 知耶。若知而不談者。則有隱覆深義之過。若 T1937_.46.0875b10: 元不知者。則不善談圓。安得與今圓同。彼 T1937_.46.0875b11: 圓尚不同今圓。況終教耶 T1937_.46.0875b12: 七問。藏疏既未談理具諸法。是則一理隨縁 T1937_.46.0875b13: 變作諸法。則非無作。若不成無作。何得同今 T1937_.46.0875b14: 圓耶 T1937_.46.0875b15: 八問。藏疏圓教談事事無礙主伴重重。似今 T1937_.46.0875b16: 色香中道諸法趣色等義。與而論之。似今圓 T1937_.46.0875b17: 教。彼終教不變隨縁得作此説否。若説事事 T1937_.46.0875b18: 無礙。乃是彼圓。非終教也。若未得然者。尚望 T1937_.46.0875b19: 彼圓不及。安齊今圓耶 T1937_.46.0875b20: 九問。彼終教不變隨縁。與金錍所明不變隨 T1937_.46.0875b21: 縁。同耶異耶。若異。則非今圓。若同。金錍明 T1937_.46.0875b22: 眞如是萬法。由隨縁故。萬法是眞如。由不變 T1937_.46.0875b23: 故。約此二義。立無情有佛性也。終教雖立 T1937_.46.0875b24: 隨縁不變。而云。在有情得名佛性。在無情但 T1937_.46.0875b25: 名法性。不名佛性。既分二派。徒云不變。正是 T1937_.46.0875b26: 變也。既違金錍。那名圓理。須知權教有名無 T1937_.46.0875b27: 義。以有佛性之言約解約理説故。約解約理 T1937_.46.0875b28: 尚未云遍。非權是何 T1937_.46.0875b29: 十問。金錍云。客曰。何故權教不説縁了二因 T1937_.46.0875c01: 遍耶。余曰。衆生無始計我我所。從所計示。未 T1937_.46.0875c02: 應説遍。涅槃經中帶權説實。故得以空譬正。 T1937_.46.0875c03: 未譬縁了。若教一向權。則三因倶局。如別初 T1937_.46.0875c04: 心聞正亦局。藏性理性一切倶然。所以博地 T1937_.46.0875c05: 聞無情無。依迷示迷。云能造是。附權立性。云
T1937_.46.0875c08: 十一問。藏疏明判頼耶爲生法之本故名分 T1937_.46.0875c09: 教。則顯眞如爲生法本乃名終教。子今既信 T1937_.46.0875c10: 別理無住能造諸法。若不隨縁。安能造法 T1937_.46.0875c11: 耶 T1937_.46.0875c12: 十二問。他宗皆不云無住。子今曲解所依法 T1937_.46.0875c13: 性可覆爲無住。縱子作此曲解。只如終教眞 T1937_.46.0875c14: 隨妄轉造立諸法。是可覆義否。若不可覆。所 T1937_.46.0875c15: 造諸法得云一多相入事事無礙否。若爾。何 T1937_.46.0875c16: 異彼圓。若不爾者。非覆是何。豈眞如理性不 T1937_.46.0875c17: 自在耶。當知終教但理以無住故。不可守佛 T1937_.46.0875c18: 界之性。爲妄扼縛。壓作九界。正當可覆義。禀 T1937_.46.0875c19: 此教者。雖信眞如變造諸法。未知事事當處 T1937_.46.0875c20: 圓融。以此教未詮理性頓具諸法故。若禀今 T1937_.46.0875c21: 圓者。既知性徳本具諸法。雖隨無明變造。乃 T1937_.46.0875c22: 作而無作。以本具故。事既即理故。法法圓常 T1937_.46.0875c23: 遍收諸法。無非法界。終教所詮既其不爾。那 T1937_.46.0875c24: 得齊今圓教耶 T1937_.46.0875c25: 十三問。終教説眞如是本覺。別教説眞如是 T1937_.46.0875c26: 佛性。性非本耶。佛非覺耶。名義既齊。安得不 T1937_.46.0875c27: 同 T1937_.46.0875c28: 十四問。唯識宗説。眞如無覺知故不能迷。終 T1937_.46.0875c29: 教談眞如有覺知故能迷。能迷故能悟。故立 T1937_.46.0876a01: 隨縁。別理既有覺知。那不能爾耶。若能者。那 T1937_.46.0876a02: 不隨縁 T1937_.46.0876a03: 十五問。子云。別理無住能造諸法。只是理能 T1937_.46.0876a04: 造事。乃偏一之義者。豈非但有隨縁義無不 T1937_.46.0876a05: 變義。子元不知不變則終教分教同詮。隨縁 T1937_.46.0876a06: 則獨在終教。故明不變未必隨縁。若説隨縁。 T1937_.46.0876a07: 必有不變。以是眞如性隨縁故。若隨縁時改 T1937_.46.0876a08: 變。則不名性也 T1937_.46.0876a09: 十六問。子云。別教云不即。終教説即。爲不同 T1937_.46.0876a10: 者。蓋子迷名全不究理。以彼不談性具九界。 T1937_.46.0876a11: 乃是但理隨縁作九。若斷無明。九界須壞。若
T1937_.46.0876a14: 還説九界皆是法界一一遍收否。若説。與彼 T1937_.46.0876a15: 圓何別。若不説者。安稱即耶。況彼圓既未談 T1937_.46.0876a16: 性具三千。雖説一一遍收。尚未有遍收所以。 T1937_.46.0876a17: 若比今圓。不成即義。況終教耶 T1937_.46.0876a18: 十七問。子云。性具九界不得云差別者。蓋未 T1937_.46.0876a19: 知理中自有立一切法義也。故妙樂云。理則 T1937_.46.0876a20: 性徳縁了等。又若謂性具諸法不名差別者。 T1937_.46.0876a21: 何故妙經疏云。若知地具桃李。即識實中有 T1937_.46.0876a22: 權。解無差別即是差別。若知桃李竪相。即 T1937_.46.0876a23: 識權中有實。解差別即無差別。既以地具桃 T1937_.46.0876a24: 李爲權。此權名爲差別。豈非性具九界得稱 T1937_.46.0876a25: 差別耶 T1937_.46.0876a26: 十八問。止觀別教一念心爲迷解本。引楞伽 T1937_.46.0876a27: 理性如來藏爲善不善因。子意謂。此句若證 T1937_.46.0876a28: 終教。則是隨縁義。若證別教。則非隨縁義者。 T1937_.46.0876a29: 且今引文略。彼經具云。七識不流轉。不作苦
T1937_.46.0876b04: 則非隨縁者。且唯識宗中。可云眞如爲善惡 T1937_.46.0876b05: 因否。又次文以大論池水喩。此如何通。故 T1937_.46.0876b06: 云。如大池水。象入則濁。珠入則清。當知池水 T1937_.46.0876b07: 爲清濁本。珠象以無清濁之縁。今問。池水還 T1937_.46.0876b08: 隨此二縁爲清濁否。若隨者。如何作不隨縁 T1937_.46.0876b09: 解耶 T1937_.46.0876b10: 十九問。輔行釋別教發心云。煩惱之中有如 T1937_.46.0876b11: 來藏。凡夫生盲常與藏倶。而不知見。故流轉 T1937_.46.0876b12: 生死。却爲藏害。且別教菩薩既見衆生如是 T1937_.46.0876b13: 故發心。豈可云眞如不隨縁耶 T1937_.46.0876b14: 二十問。子云。指要爲破安國師立問故。特立 T1937_.46.0876b15: 別理隨縁者。蓋子不解安國問意。致茲謬説。 T1937_.46.0876b16: 如彼問云。別教眞如不隨縁。起信眞如能隨 T1937_.46.0876b17: 縁。未審起信爲別爲圓。若別。文且相違。若 T1937_.46.0876b18: 圓。乖彼藏疏。且初云隨縁不隨縁者。蓋爲泛 T1937_.46.0876b19: 學者妄謂別教不談隨縁起信乃説隨縁故。 T1937_.46.0876b20: 順常情而爲問端。既共知起信談於眞如隨 T1937_.46.0876b21: 縁。故定之曰。未審此隨縁義是別是圓。蓋 T1937_.46.0876b22: 泛學之者不知眞如隨縁通於兩教故。茲雙 T1937_.46.0876b23: 定。後正難云。若謂起信是別。且違論文。以 T1937_.46.0876b24: 論文一心攝世出世法及相大。明具無量性 T1937_.46.0876b25: 功徳。是本具千如故。又十住八相是圓教 T1937_.46.0876b26: 分眞。任運垂應是圓位故。若定判屬別。則 T1937_.46.0876b27: 違論此文也。若定判屬圓。則乖藏疏。以疏 T1937_.46.0876b28: 不約心具百界爲攝世出世法。及無量性功 T1937_.46.0876b29: 徳不約性善性惡釋之。又十住八相不説分 T1937_.46.0876c01: 眞而辨。乃云是伏見思住願力神通而作故。 T1937_.46.0876c02: 若判屬圓。則違疏中此等文故。子今若執安 T1937_.46.0876c03: 國定判終教是今圓者。何故正難云。若圓乖 T1937_.46.0876c04: 彼藏疏。藏疏正用終教釋乎起信。若終教是 T1937_.46.0876c05: 圓者。作圓説之。恰順藏疏。那云若圓乖彼藏 T1937_.46.0876c06: 疏耶 T1937_.46.0876c07: 光明玄當體章問答偈 T1937_.46.0876c08: 慈雲懺主問 T1937_.46.0876c09: 遵式稽首延慶法主。竊聞。邇曰縱辯宣揚金 T1937_.46.0876c10: 光明甚深法門。自惟。匏繋無縁擁座。且此經 T1937_.46.0876c11: 玄義示第五當體得名。此意幽邃。曾彌夕思 T1937_.46.0876c12: 之不解。謹成偈句。奉以諮承。願説授外。一爲 T1937_.46.0876c13: 開決。顒俟報音之來矣 T1937_.46.0876c14: 云何是法性 自體金光明 T1937_.46.0876c15: 爲當從義立 爲當質亦成 T1937_.46.0876c16: 法性本非質 金色由何生 T1937_.46.0876c17: 若從義所立 還是假名字 T1937_.46.0876c18: 全金爲法界 塵塵悉平等 T1937_.46.0876c19: 懺悔何所滅 讃歎何所榮 T1937_.46.0876c20: 罪福既無二 空導是虚聲 T1937_.46.0876c21: 空藏空全現 地藏地難傾 T1937_.46.0876c22: 云何此同異 願決我疑情 T1937_.46.0876c23: 蓮華與稻稗 當體若何評 T1937_.46.0876c24: 例同一切法 師子弦願鳴 T1937_.46.0876c25: 知禮和南靈山懺主。自傚顰禁足接武講科。 T1937_.46.0876c26: 雖爲道未深。且格言有在。茲蒙雄問。起自大 T1937_.46.0876c27: 悲。俾我推尋。令他悟解。因縁事冗。久失報 T1937_.46.0876c28: 投。今漫奉酬。幸希細覽 T1937_.46.0876c29: 法性具諸色 名爲微妙色 T1937_.46.0877a01: 法性具諸義 名爲第一義 T1937_.46.0877a02: 此義與此色 豈可分爲二 T1937_.46.0877a03: 性火即眞空 楞嚴顯其意 T1937_.46.0877a04: 色性即智性 起信彰其致 T1937_.46.0877a05: 千如相非相 刹那方可寄 T1937_.46.0877a06: 一理空不空 毘盧方遍處 T1937_.46.0877a07: 窮色盡隣虚 即是本來地 T1937_.46.0877a08: 究心志刹那 即是眞如智 T1937_.46.0877a09: 鼻嗅功徳香 舌嘗妙法昧 T1937_.46.0877a10: 世間相得常 良由住法位 T1937_.46.0877a11: 法身流五道 良由具權智 T1937_.46.0877a12: 心狂金石翳 色病念想醉 T1937_.46.0877a13: 心色理無殊 質義安曾異 T1937_.46.0877a14: 衆生迷本源 確爾分情器 T1937_.46.0877a15: 依空行懺讃 法界體全備 T1937_.46.0877a16: 光明照世間 眞金諸法貴 T1937_.46.0877a17: 究竟眞實體 顯召不從譬 T1937_.46.0877a18: 撃發此玄微 知君二嚴備 T1937_.46.0877a19: 我以此籌量 更請研精粹 T1937_.46.0877a20: 遵式再以伽陀禀問延慶法兄。能一披覽。尚 T1937_.46.0877a21: 俟報音 T1937_.46.0877a22: 涅槃四無説 因縁故立字 T1937_.46.0877a23: 復言第一義 有言有實義 T1937_.46.0877a24: 有無與眞俗 云何辨同異 T1937_.46.0877a25: 諸法即眞如 無名無有字 T1937_.46.0877a26: 眞如即諸法 隨縁有差異 T1937_.46.0877a27: 起必性三千 云何勿名義 T1937_.46.0877a28: 水火性眞空 空誰分一異 T1937_.46.0877a29: 循業而發現 從末方殊致 T1937_.46.0877b01: 建立全由俗 云何勿名義 T1937_.46.0877b02: 色性即智性 良由體無二 T1937_.46.0877b03: 無二無是非 無非本來地 T1937_.46.0877b04: 却俟盡隣虚 云何方顯智 T1937_.46.0877b05: 元是一精明 分爲六種義 T1937_.46.0877b06: 方便有多門 歸元性無二 T1937_.46.0877b07: 無二即如如 云何有香味 T1937_.46.0877b08: 藥病性相應 心色方便治 T1937_.46.0877b09: 水火各升沈 頓爾成乖棄 T1937_.46.0877b10: 縁起唯從性 云何顯不二 T1937_.46.0877b11: 諸法如大幻 一多互相寄 T1937_.46.0877b12: 體幻即爲眞 何勞共遠離 T1937_.46.0877b13: 盡塵忘刹那 云何存沒意 T1937_.46.0877b14: 觀心初不忍 今何忍此意 T1937_.46.0877b15: 取捨雖在我 其如且猶豫 T1937_.46.0877b16: 人天大導師 云何無決智 T1937_.46.0877b17: 觀心亦觀色 唯只觀心地 T1937_.46.0877b18: 色不名觀心 心無不包義 T1937_.46.0877b19: 同異與相攝 云何得其意 T1937_.46.0877b20: 觀心唯一念 一念三千備 T1937_.46.0877b21: 三千含身土 獨遺觀色義 T1937_.46.0877b22: 三千洎外境 云何得齊致 T1937_.46.0877b23: 知禮謹率愚抱。再答靈山懺主來問。幸希 T1937_.46.0877b24: 采矚 T1937_.46.0877b25: 涅槃一實諦 遮顯非殊致 T1937_.46.0877b26: 依言及離言 悉是眞如義 T1937_.46.0877b27: 此俗洎此眞 非情是隨智 T1937_.46.0877b28: 二諦皆名眞 此眞有名字 T1937_.46.0877b29: 若了性三千 此是圓成義 T1937_.46.0877c01: 法法盡眞常 名實皆尊貴 T1937_.46.0877c02: 依此偏計法 如何得爲類 T1937_.46.0877c03: 其體若空華 何實當名字 T1937_.46.0877c04: 心色體無二 情中堅執異 T1937_.46.0877c05: 欲破堅執情 須推到邊際 T1937_.46.0877c06: 若知依理藏 法法無遺棄 T1937_.46.0877c07: 寄此顯圓常 何曾求遠離 T1937_.46.0877c08: 雖是一精明 體具三千義 T1937_.46.0877c09: 依正理内含 根境性中備 T1937_.46.0877c10: 唯心即唯色 唯香亦唯味 T1937_.46.0877c11: 唯觸唯是音 此理好思議 T1937_.46.0877c12: 水火力相傾 明暗能更治 T1937_.46.0877c13: 即此相違中 彌見相從意 T1937_.46.0877c14: 相違彰具徳 相從表不二 T1937_.46.0877c15: 智者善思量 本末何曾異 T1937_.46.0877c16: 觀心理趣深 乍似相違義 T1937_.46.0877c17: 出自旋總持 誰當不猶豫 T1937_.46.0877c18: 濫作流通人 自省居何位 T1937_.46.0877c19: 片言難折獄 再思方可矣 T1937_.46.0877c20: 九界約修心 三道寄心治 T1937_.46.0877c21: 此從外境觀 外破内方著 T1937_.46.0877c22: 約理雖相合 據迷且分二 T1937_.46.0877c23: 究竟知所以 敢將情力置 T1937_.46.0877c24: 三法皆稱妙 唯心最玄祕 T1937_.46.0877c25: 於心見法界 生佛齊一致 T1937_.46.0877c26: 迷己逐他物 確爾立情器 T1937_.46.0877c27: 見色便見心 灼然全性起 T1937_.46.0877c28: 絳幃問答三十章 T1937_.46.0877c29: 四明法師問 T1937_.46.0878a01: 天禧改元春二月四日。延慶座主出山家教 T1937_.46.0878a02: 義凡三十條。褰絳幃問諸子。其詞惟要。其旨 T1937_.46.0878a03: 甚微。俾無或者興布教之功。令不敏者奮強
T1937_.46.0878a06: 寫。故茲叙云 T1937_.46.0878a07: 一問。三藏初果苦忍眞明。何故復云滅非眞 T1937_.46.0878a08: 諦。四皆稱諦。爲諦眞耶。爲諦俗耶 T1937_.46.0878a09: 答。原夫三藏理唯一眞觀有四諦理因觀顯。 T1937_.46.0878a10: 故云苦忍眞明。理顯觀忘。故云滅非眞諦。何 T1937_.46.0878a11: 者。蓋由滅無之眞離幻之俗。雖則知苦斷集 T1937_.46.0878a12: 修因證果。皆生滅之事行。非空寂之理體。究 T1937_.46.0878a13: 論法性。何所迷悟。故大師云。三藏法性自天 T1937_.46.0878a14: 而然。集不能染。苦不能惱。道不能通。滅不能 T1937_.46.0878a15: 淨。然而由於苦忍方明於眞如。析色盡處乃 T1937_.46.0878a16: 見於空。雖能析所析倶非是空。而見空者。由 T1937_.46.0878a17: 於析色故也。是知苦忍眞明滅非眞諦義無 T1937_.46.0878a18: 相違。又上明必下顯。諦俗則諦眞。豈前後異 T1937_.46.0878a19: 耶 T1937_.46.0878a20: 二問。因縁停心與支佛正觀何別 T1937_.46.0878a21: 答。因縁停心者。則爲初心行人多愚癡之心 T1937_.46.0878a22: 起斷常之見。是以令觀三世因縁。對而治之。 T1937_.46.0878a23: 故荊溪云。三世相續故不斷。三世迭謝故不 T1937_.46.0878a24: 常等。此但略知因縁生相。未知因縁滅相。支 T1937_.46.0878a25: 佛正觀者。非秖觀三世而已。乃至能觀百千 T1937_.46.0878a26: 萬世。復知生而知滅。兼諦俗而諦眞。二觀稍 T1937_.46.0878a27: 殊。不可相濫也 T1937_.46.0878a28: 三問。諸文皆云。支佛觀因縁斷惑。觀相如 T1937_.46.0878a29: 何 T1937_.46.0878b01: 答。諸文異説。今試粗陳。若如阿含所明。中乘 T1937_.46.0878b02: 觀因縁相。有逆有順。從無明至老死名順。從 T1937_.46.0878b03: 老死至無明是逆。生滅皆然。此乃大概而説。 T1937_.46.0878b04: 若如四念處。委辨推尋觀破之相。或以愛支 T1937_.46.0878b05: 爲首。或以取支爲首。亦有逆順。且如愛支爲 T1937_.46.0878b06: 首者。即推貪愛因何而生。即知此貪因愛而 T1937_.46.0878b07: 起。乃至行因無明。無明因過去一切煩惱。又 T1937_.46.0878b08: 順推。此愛能生於取。取生於有。有生未來二 T1937_.46.0878b09: 十五有生死等。若觀破者。觀愛即現在汚穢 T1937_.46.0878b10: 五陰性念處。乃至觀無明即過去汚穢五陰 T1937_.46.0878b11: 性念處。又若觀於有即善不善五陰性念處。 T1937_.46.0878b12: 乃至觀未來生死即果報生死無記性念處。 T1937_.46.0878b13: 是名逆順觀察破四顛倒。顛倒滅則無明滅。
T1937_.46.0878b16: 境中。寄修辨發。以有支爲首。又釋籤明四教 T1937_.46.0878b17: 觀因縁。皆從愛起。如此諸説不同者。良由 T1937_.46.0878b18: 根性有殊故。修入不等。今準輔行判因縁觀。 T1937_.46.0878b19: 凡有二種。一者推果知因。二者推因知果。若 T1937_.46.0878b20: 念處及止觀即推因知果也。釋籤即推果知 T1937_.46.0878b21: 因也。然此二種之義應用念處爲正。以正能 T1937_.46.0878b22: 順因縁之義故。因縁既以無明爲首。今觀愛 T1937_.46.0878b23: 取即無明也。故大師廣示修相。良在茲焉 T1937_.46.0878b24: 四問。阿含既但説三藏。何故八萬諸天便發 T1937_.46.0878b25: 大道 T1937_.46.0878b26: 答。良以漸頓法門體元不二。小大根性理本 T1937_.46.0878b27: 無差。蓋遇熏不同。故得脱有異。今諸天悟大。 T1937_.46.0878b28: 豈孤然哉。審應昔世曾以小乘諦境修乎大 T1937_.46.0878b29: 乘觀智。今聞本境即發宿種也。譬如先置毒 T1937_.46.0878c01: 藥服於酪中。今再服酪。即能殺人也。然由如 T1937_.46.0878c02: 來知機知時。隨熟隨脱。故但用生滅四諦而 T1937_.46.0878c03: 赴大小兩縁。此即顯露不定教也。問在鹿苑 T1937_.46.0878c04: 時。秖云諸天得法眼淨。至般若會。方乃指云。 T1937_.46.0878c05: 獲無生忍。是則聲聞等衆。不知諸天便發大 T1937_.46.0878c06: 道。據此莫成祕密教義耶。答。比見學人。多作 T1937_.46.0878c07: 此説。詰其所以。言無所從。且祕密教者。乃是 T1937_.46.0878c08: 備談漸頓等教。各對大小諸機。互不相聞。方 T1937_.46.0878c09: 名祕密。非謂小益不知大益爲祕密也。若鹿 T1937_.46.0878c10: 苑中祕密之相。如大論説。諸菩薩所見無量 T1937_.46.0878c11: 阿僧祇人得二乘。無量阿僧祇人得無生忍 T1937_.46.0878c12: 等是也。今八萬諸天但爲説小。與諸聲聞同 T1937_.46.0878c13: 見同聞。何祕密之有哉。況大師親指爲顯露 T1937_.46.0878c14: 不定。豈不信乎 T1937_.46.0878c15: 五問。通教受接之後。合作後二教位次修證。 T1937_.46.0878c16: 大品經文何故只以第十地爲果耶 T1937_.46.0878c17: 答。此由大品十地。兼含衍門三教之義耳。如 T1937_.46.0878c18: 初地菩薩名爲伏忍。二三兩地名柔順忍。四 T1937_.46.0878c19: 地已去名無生忍。乃至游戯神通淨佛國土 T1937_.46.0878c20: 等皆通三教也。故輔行中。釋十地爲如佛 T1937_.46.0878c21: 云。若被接者至此。既破一品無明。亦能八相。 T1937_.46.0878c22: 故云如佛。豈非十地名義通三教耶。若爾。何 T1937_.46.0878c23: 故輔行明被接云。謂用前教有始無終。已 T1937_.46.0878c24: 用七八不至九十。即用後教有終無始。但用 T1937_.46.0878c25: 向地不須住行。中續接之故得名接。此豈非 T1937_.46.0878c26: 被接之後依後教位次耶。答若據經文。則無 T1937_.46.0878c27: 別位。而大師得經深旨。自以十地通於三教。 T1937_.46.0878c28: 故荊溪具約兩教位次。引而伸之。欲令被 T1937_.46.0878c29: 接之義區以別矣。引廣決略。乃作者之意 T1937_.46.0879a01: 焉 T1937_.46.0879a02: 六問。通教菩薩約何義留習潤生 T1937_.46.0879a03: 答。留謂固留。非觀力未充不能進斷。何則以 T1937_.46.0879a04: 此教菩薩已於性地及八人地中伏結順理。 T1937_.46.0879a05: 爲諸衆生遍行六度。一切事中福慧皆令究 T1937_.46.0879a06: 竟。如三藏菩薩。於中忍中。三祇行行至已辦 T1937_.46.0879a07: 地。自合眞理必顯正習皆除。如三十四心。有 T1937_.46.0879a08: 何不可。但以度生心廣淨土時長故。扶之以 T1937_.46.0879a09: 誓願慈悲。留之而潤生化物。所以須留習者。 T1937_.46.0879a10: 爲無妙應之眞體故。用作受身之本矣。故妙 T1937_.46.0879a11: 玄云。通教亦得有應。但是作意神通灰身滅 T1937_.46.0879a12: 智無常住本。約何起應。斯爲誠證矣 T1937_.46.0879a13: 七問。倶舍以塵沙爲習氣。如何留之潤生 T1937_.46.0879a14: 答。大師明通教習氣。凡有二種。謂煩惱障法 T1937_.46.0879a15: 障之習氣。法障即界内塵沙也。若留習潤生 T1937_.46.0879a16: 者。此正爲煩惱之習氣耳。以由煩惱是染汚 T1937_.46.0879a17: 無知。無明爲體。能招生死故。塵沙是不染汚 T1937_.46.0879a18: 無知。劣慧爲體。不招生死故。應云。菩薩爲潤 T1937_.46.0879a19: 生故。須留煩惱之習。爲化物故。須破塵沙之 T1937_.46.0879a20: 習。則知二習其體稍殊 T1937_.46.0879a21: 八問。方等既有四教。爲是文文皆須四解。爲 T1937_.46.0879a22: 復各有文詮耶 T1937_.46.0879a23: 答。或皆須四解。或各有文詮。逗會多途。不可 T1937_.46.0879a24: 一揆。如大師釋請觀音經。始從病相。乃至繋 T1937_.46.0879a25: 念數息聞呪得益。並約十種行人説之。即皆 T1937_.46.0879a26: 須四解也。如釋十六觀經。正爲頓機。不通漸 T1937_.46.0879a27: 入。即各有文詮也。或一經具明四教。各有文 T1937_.46.0879a28: 詮。如淨名之類也。所以須四解者。爲部教
T1937_.46.0879b02: 九問。般若既只衍門三教。何故仁王經説四 T1937_.46.0879b03: 無常偈 T1937_.46.0879b04: 答。斯乃以藏助於衍也。且彼經云。普明王依 T1937_.46.0879b05: 過去七佛之法。請百法師。一日二時。講般若 T1937_.46.0879b06: 波羅蜜八千億偈竟。第一法師爲王説偈。即 T1937_.46.0879b07: 無常等四。豈非正宣般若傍演無常。所以然 T1937_.46.0879b08: 者。普明既爲斑足所捉。將赴其死。恐王戀著 T1937_.46.0879b09: 身命國土。是故偈意皆勸捨身及國土等。至 T1937_.46.0879b10: 聞偈畢。諸王皆證三門空定。還是衍門得益 T1937_.46.0879b11: 之相耳。故今家明通等三教。倶用藏教而爲 T1937_.46.0879b12: 助道。即此意也 T1937_.46.0879b13: 十問。通教三乘共行。如何説菩薩遠邊 T1937_.46.0879b14: 答。三乘同觀幻有。皆取但空。從大分説。故云 T1937_.46.0879b15: 共行。菩薩非止偏空。兼知中實。從利根説。故 T1937_.46.0879b16: 得遠邊。是知若云共教。則菩薩須在當分。唯 T1937_.46.0879b17: 得近邊。乃有局定之妨也。若云通教。則菩薩 T1937_.46.0879b18: 或被後接。即得遠邊。乃有從容之美也。一家 T1937_.46.0879b19: 所立名義之巧。其若是乎 T1937_.46.0879b20: 十一問。別教獨菩薩法。如何説二乘近邊 T1937_.46.0879b21: 答。且如通教。不名共教者。蓋有菩薩遠邊之 T1937_.46.0879b22: 義也。今亦例然。所立別教不名不共教者。蓋 T1937_.46.0879b23: 有二乘近邊之義也。但以方等般若中別教 T1937_.46.0879b24: 二乘共聞。爲近邊義耳。蓋大論約菩薩與二 T1937_.46.0879b25: 乘不共聞。立不共般若。今別教既有共聞。則 T1937_.46.0879b26: 非不共聞。故約此義説於近邊矣 T1937_.46.0879b27: 十二問。別教不談即理。何故能造之心是佛 T1937_.46.0879b28: 性耶 T1937_.46.0879b29: 答。此教眞如在迷能生九界。雖不即理。眞如 T1937_.46.0879c01: 豈離於心。如妙樂云。別教法界不出於心。今
T1937_.46.0879c05: 何異圓教不即不離義耶。答。圓教性具九界 T1937_.46.0879c06: 起於修九。全修是性。故云不離。但由迷修。 T1937_.46.0879c07: 各自謂實。故云不即。別教眞中無九。須斷九 T1937_.46.0879c08: 歸眞故不談即理。九中有眞。而依眞生九。故 T1937_.46.0879c09: 能造是佛性。今人見事理不即之説。作霄壤 T1937_.46.0879c10: 頓異而解者。能造是性。此如何通。眞如隨縁 T1937_.46.0879c11: 不可與言無也 T1937_.46.0879c12: 十三問。別教理性既有三因。何故別修縁了 T1937_.46.0879c13: 答。理性有三因者。皆但中之徳也。別修縁了 T1937_.46.0879c14: 者。皆二邊之行也。邊既非中。修則成別。何 T1937_.46.0879c15: 哉。先以聲聞空心斷於見愛。次以菩薩假智 T1937_.46.0879c16: 斷於塵沙。斯乃從空邊而入有邊。用別惑而 T1937_.46.0879c17: 除通惑。如此二邊縁了具足。始爲中道遮照 T1937_.46.0879c18: 方便。須登初地正顯但中。即三因横在佛界。 T1937_.46.0879c19: 故妙樂云。別教雖有三徳之語。三皆在性。而 T1937_.46.0879c20: 不互融。故成別義。若三皆在修。前後而得道 T1937_.46.0879c21: 理。成縱。故知性中縁了不是修中縁了。豈同 T1937_.46.0879c22: 圓教正因縁了全是三千空假中修徳縁了即 T1937_.46.0879c23: 性徳縁了。不可烈火而濫圓伊 T1937_.46.0879c24: 十四問。別人初心爲甚不修中觀 T1937_.46.0879c25: 答。蓋邊表之中。如雲外月。用雖全於遮照。但 T1937_.46.0879c26: 是清淨眞如體不具於見思。安能起對法界。 T1937_.46.0879c27: 況復本來迷久。頓悟爲難。既著有心強。則縁 T1937_.46.0879c28: 中力弱。故令始行先觀偏眞者也 T1937_.46.0879c29: 十五問。今家以即離分於圓別。既判華嚴具 T1937_.46.0880a01: 此二教。彼經何文談即談離耶 T1937_.46.0880a02: 答。荊溪謂。華嚴經意兼含義難分判。祖尚斯 T1937_.46.0880a03: 説。今何敢評。然而委尋大師引用彼經證於 T1937_.46.0880a04: 圓別。亦可意解。且如止觀引。心如工畫師。造 T1937_.46.0880a05: 種種五陰等。證於圓教。玄義亦引此文。證於 T1937_.46.0880a06: 別教。故知談即。不談即難得顯文。但以得意 T1937_.46.0880a07: 不得意。而分兩教。何者。圓人謂心具而造。則 T1937_.46.0880a08: 諸法無生即在其中矣。別人謂心不具而造。 T1937_.46.0880a09: 則諸法自住離在其中矣。若乃諸位行相或 T1937_.46.0880a10: 一多相即。或次第別陳。荊溪已在諸文備載。 T1937_.46.0880a11: 此不繁述 T1937_.46.0880a12: 十六問。既將華嚴心造一切。以立千如妙境。 T1937_.46.0880a13: 是則彼經已明開顯。何故云開權局此 T1937_.46.0880a14: 答。正由法華能開華嚴故。得將心造之文立 T1937_.46.0880a15: 千如之境。如荊溪明法華佛慧。須發四味兼 T1937_.46.0880a16: 帶之大小。豈不以乳味兼權之教全同醍醐 T1937_.46.0880a17: 一實之詮。又如大師判華嚴爲枝條。法華爲 T1937_.46.0880a18: 根本。須會枝別以入本圓。今引用者。從會入 T1937_.46.0880a19: 後説也 T1937_.46.0880a20: 十七問。既云法華是醍醐。何故大經云從摩 T1937_.46.0880a21: 訶般若出涅槃耶 T1937_.46.0880a22: 答。所判二經倶是醍醐。蓋有兩番。次第熟脱。 T1937_.46.0880a23: 若云法華是醍醐者。即初番熟脱。八千聲聞 T1937_.46.0880a24: 無量損生菩薩等是也。若云般若出涅槃者。 T1937_.46.0880a25: 謂鈍根之人於法華不入 T1937_.46.0880a26: 至。涅槃即後番熟脱。五千起去人天被移等 T1937_.46.0880a27: 是也。雖有兩番。初番爲正。故荊溪云。法華已 T1937_.46.0880a28: 開。功非彼得。大陣既破。餘黨不難也 T1937_.46.0880a29: 十八問。經云我聞。何故須用四教解釋 T1937_.46.0880b01: 答。若釋法華前經。蓋明部教兼帶等別機縁 T1937_.46.0880b02: 大小之殊。若釋法華。意在開偏咸令會實。又 T1937_.46.0880b03: 復應以藏通等四入頓漸等四。揀前四味我 T1937_.46.0880b04: 聞不同顯出法華。我聞亦異。則所聞法體超 T1937_.46.0880b05: 過八教。故妙樂云。若消諸經。但用藏等。其文 T1937_.46.0880b06: 稍通。若釋法華。無頓等八。擧止失措。問。法 T1937_.46.0880b07: 華既爾。涅槃云何。答。妙樂釋我聞云。大經顯 T1937_.46.0880b08: 圓。今乃義開耳。故知二經不無少異 T1937_.46.0880b09: 十九問。釋方便品題云。妙達於方。即是眞祕 T1937_.46.0880b10: 既開顯已。那得云祕 T1937_.46.0880b11: 答。觀乎眞祕之言。不同隱祕之義。若爲實施 T1937_.46.0880b12: 權。權名隱實。則方便之名正當隱祕。若開權 T1937_.46.0880b13: 顯實。實外無權。則方便之名即是眞祕。蓋指 T1937_.46.0880b14: 權方之祕即是實相之眞。故云眞祕。又十界 T1937_.46.0880b15: 百界即空即中。離言説相。離心縁相。故云眞 T1937_.46.0880b16: 祕也 T1937_.46.0880b17: 二十問。常觀三徳。能所倶四。試陳行相 T1937_.46.0880b18: 答。此妙樂觀心四一之文也。文以三徳對理 T1937_.46.0880b19: 教行三。和合三法成假名。人即觀行如來等。 T1937_.46.0880b20: 而云能所倶四者。蓋顯境觀不二也。何則且 T1937_.46.0880b21: 所觀之四者。謂迷中三道即本有三徳。衆生 T1937_.46.0880b22: 妄我即理性如來。能觀之四者。謂見思王數 T1937_.46.0880b23: 修空假中。如是三觀亦全三徳。還用妄我爲 T1937_.46.0880b24: 觀行如來。是則兩重四一。皆即障是徳。擧妄 T1937_.46.0880b25: 全眞。能觀所觀只一四一。故知境自照境。心 T1937_.46.0880b26: 不知心。佛之知見於茲悟入 T1937_.46.0880b27: 二十一問。釋一大車體及具度等。既皆從果 T1937_.46.0880b28: 徳。如何用此爲十乘觀法耶 T1937_.46.0880b29: 答。衆生本心具佛果徳。雖迷轉三道。必體包 T1937_.46.0880c01: 十乘。故輔行云。理性車體具度資成。白牛觀 T1937_.46.0880c02: 照在一念心。是知理乘全駕於佛乘。因徳豈 T1937_.46.0880c03: 慚於果徳。所謂不動而運。不行而至。善惡不 T1937_.46.0880c04: 離於車體。故言更無餘乘。果理要在於行門。 T1937_.46.0880c05: 方名等賜諸子。妙樂云。人天善惡與法界同。 T1937_.46.0880c06: 故父果車是子理車。但開其情假名等賜。即 T1937_.46.0880c07: 其義也 T1937_.46.0880c08: 二十二問。大通應佛只在同居。何故名結縁 T1937_.46.0880c09: 本土 T1937_.46.0880c10: 答。若唯談權教。可云應佛只在同居。今既已 T1937_.46.0880c11: 説圓乘。即是法身。而依本土。如法華中龍女 T1937_.46.0880c12: 所讃。指釋迦作遮那之身。劫火所燒。以娑婆 T1937_.46.0880c13: 爲寂光之土。大通身土豈不然乎 T1937_.46.0880c14: 二十三問。聲聞之法的就何義開爲經王 T1937_.46.0880c15: 答。的就偏眞之理。開爲實相之理。所謂三千 T1937_.46.0880c16: 三諦統攝自在故稱王。釋籤云。三乘已證權 T1937_.46.0880c17: 理。以理開理易明。今據此也 T1937_.46.0880c18: 二十四問。博地在事。那云理即 T1937_.46.0880c19: 答。只縁在事故云理即。蓋指三障之事即三 T1937_.46.0880c20: 徳之理。故妙樂云。理無所存。遍在於事。亦可 T1937_.46.0880c21: 云。理即簡於後五事即之義。名字乃至究竟。 T1937_.46.0880c22: 豈非解行因果等事耶。如妙玄云。聖人得事。 T1937_.46.0880c23: 凡夫得理。記釋曰。聖人得於因果化他感應 T1937_.46.0880c24: 之事。衆生但得非因非果迷中之理。故知理 T1937_.46.0880c25: 即簡非事即。乃貶斥之義耳 T1937_.46.0880c26: 二十五問。性徳之行何故須聞性惡 T1937_.46.0880c27: 答。不聞性惡則無性徳之行。何哉。衆生本來 T1937_.46.0880c28: 未曾離惡。若迷性具。須藉別修。故先空次假。 T1937_.46.0880c29: 縁理斷九。苟或了惡是性。從性立行。不亦性 T1937_.46.0881a01: 行。須聞性惡耶。且如圓人依第六王數爲發 T1937_.46.0881a02: 觀之始。既知王數即是性惡。用此發觀。豈非 T1937_.46.0881a03: 性行。是則性惡全是智照無減之義。孱然行 T1937_.46.0881a04: 起眞流無作之義明矣。經云。不斷癡愛。起諸 T1937_.46.0881a05: 明脱。斯之謂歟 T1937_.46.0881a06: 二十六問。圓教四諦約何義故得稱無作 T1937_.46.0881a07: 答。但約苦集理具。則知道滅空虚。以理不可 T1937_.46.0881a08: 除故。功無所作。從本迷故。全菩提涅槃爲煩 T1937_.46.0881a09: 惱生死。於今悟故。全煩惱生死爲菩提涅槃。 T1937_.46.0881a10: 四不相傾。一一絶待。皆由四諦元是一理故 T1937_.46.0881a11: 也。大經玄義云。非苦非苦因。非苦盡非苦對。 T1937_.46.0881a12: 而是一實等。豈一實理而有作爲取 T1937_.46.0881a13: 二十七問。畢竟空觀纖塵不立。何故空中具 T1937_.46.0881a14: 一切法 T1937_.46.0881a15: 答。三諦倶空。方名畢竟。一切諸法悉在其中。 T1937_.46.0881a16: 且如眞諦空有。具二乘界法。俗諦空有具菩 T1937_.46.0881a17: 薩界法。中道雙遮空二邊具佛界法。中道雙 T1937_.46.0881a18: 照空佛界具九界法。不前不後。非一非三。三 T1937_.46.0881a19: 諦頓亡。即纖塵息矣。百界圓足即諸法宛然。 T1937_.46.0881a20: 是知三千倶空。未始不具。三千倶假。未始不 T1937_.46.0881a21: 空。此唯一家所談。他莫能及 T1937_.46.0881a22: 二十八問。同體如何説九界權相 T1937_.46.0881a23: 答。若據同體言之。則百界一念不可分別。今 T1937_.46.0881a24: 説九界權相者。蓋佛界九界不分而分。則非 T1937_.46.0881a25: 權非實。而權而實也。何者。雖九權皆實。而相 T1937_.46.0881a26: 相宛然。淨之與穢參而不雜。且如地獄一界。 T1937_.46.0881a27: 雖具十界。豈以地獄性相便同畜生等性相 T1937_.46.0881a28: 耶。故知九權是三千少分。不妨非局而局。無 T1937_.46.0881a29: 差而差。一實是三千全分。故能非遍而遍。差 T1937_.46.0881b01: 而不差。但以一實不出九權。少分不離全分 T1937_.46.0881b02: 故。云同體也。若理若果莫不咸然。如荊溪云。 T1937_.46.0881b03: 物理本來性具權實。又云。至果契本權實。豈 T1937_.46.0881b04: 同他宗謂理無九界果唯一眞。同體權相何 T1937_.46.0881b05: 由可説 T1937_.46.0881b06: 二十九問。一切依正或云衆生業感。或云諸 T1937_.46.0881b07: 佛變現。是二何者爲定耶 T1937_.46.0881b08: 答。二義相須不可偏判。若其依正千差苦樂 T1937_.46.0881b09: 萬品者。乃衆生業感也。如云苦樂由生非佛 T1937_.46.0881b10: 所作。然此業感復是諸佛妙應。隨衆生心而 T1937_.46.0881b11: 爲變現。蓋折伏攝受令成熟得脱。如云苦樂 T1937_.46.0881b12: 由佛不關衆生。雖諸文中隨縁別陳。究論二 T1937_.46.0881b13: 義不可暫缺。良由衆生心地三千與佛心地 T1937_.46.0881b14: 三千不殊故。得染淨互通感應無忒。衆生迷 T1937_.46.0881b15: 故。於佛依正而計差別。諸佛悟故。於衆生依 T1937_.46.0881b16: 正而得自在。是知果中勝用不異三道流轉。 T1937_.46.0881b17: 又如聖人變化所造。不出衆生三世變造。故 T1937_.46.0881b18: 云亦令衆生變心所見 T1937_.46.0881b19: 三十問。人有生死。物有凋變。何故經云世間 T1937_.46.0881b20: 相常住 T1937_.46.0881b21: 答。若知常住之體具足三千。則生死凋變皆 T1937_.46.0881b22: 常住標幟之相也。從本自爾。非今始然。既知 T1937_.46.0881b23: 生是性生乃至變是性變。性元不動。相豈非 T1937_.46.0881b24: 常。但局情未忘。則生死相反。儻唯心所見則 T1937_.46.0881b25: 凋變皆如。自非性具之談。安會相常之旨。雖 T1937_.46.0881b26: 藏疏謂之不變肇論謂之不遷。若以今望他 T1937_.46.0881b27: 則皆有言無義。荊溪云。永異諸説。梁肅曰。抗 T1937_.46.0881b28: 折百家。豈虚言哉。良有以也 T1937_.46.0881b29: 開幃試問四十二章 T1937_.46.0881c01: 諸子勤勤習學。而於一家教觀津要。若何領 T1937_.46.0881c02: 會。由是敬率諸部文義四十二條。開幃試問。 T1937_.46.0881c03: 幸徴文説義。一一答上。庶幾開發後昆也。天 T1937_.46.0881c04: 聖甲子歳五月既望。延慶座主云 T1937_.46.0881c05: 一問。待麁明妙。獨褒法華。合對四時三教皆 T1937_.46.0881c06: 名爲麁。文中何故同於諸經。先待鹿苑而爲 T1937_.46.0881c07: 麁耶 T1937_.46.0881c08: 二問。絶待釋妙。絶麁開麁。亡能亡所。究論此 T1937_.46.0881c09: 意。是何法門方能絶待 T1937_.46.0881c10: 三問。金剛藏説。佛甚微智辭異意同。空有不 T1937_.46.0881c11: 二不異不盡。意明三諦皆是經體。荊溪何故 T1937_.46.0881c12: 特云空假即中方爲經體 T1937_.46.0881c13: 四問。因果宗成方能取體。合先明宗方辨於 T1937_.46.0881c14: 體。約何義故前體後宗 T1937_.46.0881c15: 五問。斷權疑近疑。生實信遠信。爲妙經用 T1937_.46.0881c16: 者。且斷疑生信。自是行者智能。那云是經力 T1937_.46.0881c17: 用耶 T1937_.46.0881c18: 六問。名等四章重重已約四教五時判後論 T1937_.46.0881c19: 開。何故第五更明教相 T1937_.46.0881c20: 七問。生滅四諦既皆屬事。若唯諦事。何能入 T1937_.46.0881c21: 眞 T1937_.46.0881c22: 八問。無生因縁十二法皆不生滅。即一一常 T1937_.46.0881c23: 住。那云此教初不知常 T1937_.46.0881c24: 九問。別教四諦依何義故得名無量 T1937_.46.0881c25: 十問。苦集滅道是迷悟因果。正是修得之法。 T1937_.46.0881c26: 圓教何故名爲無作 T1937_.46.0881c27: 十一問。三藏教説實有爲俗。析滅歸眞。如何 T1937_.46.0881c28: 析之令實有滅。請陳行相 T1937_.46.0881c29: 十二問。界内兩教倶有三乘。藏教何故三因 T1937_.46.0882a01: 大異。通教何故三因大同 T1937_.46.0882a02: 十三問。三藏教中自有小乘中乘大乘。法華 T1937_.46.0882a03: 何故都以三藏爲小乘學者 T1937_.46.0882a04: 十四問。金錍引大經一十。復次遮邪計空非 T1937_.46.0882a05: 佛性喩。離一十空外。爲指何空是佛性喩 T1937_.46.0882a06: 耶 T1937_.46.0882a07: 十五問。義例點不思議境。凡有四意。首於無 T1937_.46.0882a08: 情境立佛乘義。此爲是色具耶。心具耶。若云 T1937_.46.0882a09: 色具。止觀正云。介爾有心。三千具足。若是心 T1937_.46.0882a10: 具者。何謂無情。立佛乘耶 T1937_.46.0882a11: 十六問。智者自於普賢道場。見宿世事。證法 T1937_.46.0882a12: 華三昧。何故却云南嶽授天台圓頓之理 T1937_.46.0882a13: 十七問。觀於縁生。縁生即空。空假不二名爲 T1937_.46.0882a14: 三觀。荊溪云。作此説者。尚未成通。離此觀外 T1937_.46.0882a15: 通教三觀。其相如何 T1937_.46.0882a16: 十八問。圓理所具惑業之法與性惡。同耶異 T1937_.46.0882a17: 耶。若同。性中惑染體相如何。若異。果理究顯 T1937_.46.0882a18: 有修惡耶 T1937_.46.0882a19: 十九問。爲令衆生開佛知見。約心辨相。歸趣 T1937_.46.0882a20: 如何 T1937_.46.0882a21: 二十問。妙玄以五重玄義。別對四悉。有何深 T1937_.46.0882a22: 致 T1937_.46.0882a23: 二十一問。百界千如。百如千界。互辨名數。妙 T1937_.46.0882a24: 旨如何 T1937_.46.0882a25: 二十二問。圓教二諦約教行證明隨情智。其 T1937_.46.0882a26: 相如何 T1937_.46.0882a27: 二十三問。四念處云。一念心中具十界苦惑。 T1937_.46.0882a28: 名無作苦集。佛界辨相修性如何 T1937_.46.0882a29: 二十四問。三教我聞並約耳根。圓教教即是 T1937_.46.0882b01: 聞。辨相和會旨趣如何 T1937_.46.0882b02: 二十五問。大經八教具八別耶。若具何謂知 T1937_.46.0882b03: 常。不具如何論別 T1937_.46.0882b04: 二十六問。大經四教知常。故得相即。既異方 T1937_.46.0882b05: 等。必同法華。若同。法華開廢等耶。若異。四 T1937_.46.0882b06: 教云何相即 T1937_.46.0882b07: 二十七問。化儀化法兩種四教。判釋佛法罄 T1937_.46.0882b08: 無不盡。云何妙樂謂之法華超八教外 T1937_.46.0882b09: 二十八問。昔經今經談圓不別。荊溪何故却 T1937_.46.0882b10: 云。始自華嚴終至般若。但次第三諦攝 T1937_.46.0882b11: 二十九問。依法華約修約證明三慧。分齊如 T1937_.46.0882b12: 何 T1937_.46.0882b13: 三十問。學佛乘者。廣尋教觀。進修己行。畢竟 T1937_.46.0882b14: 的指。何文開發信解。請陳相状 T1937_.46.0882b15: 三十一問。法華本門授記數倍衆經。云何但 T1937_.46.0882b16: 於事成遠報。證入如何 T1937_.46.0882b17: 三十二問。大乘眞伊喩不思議。如何却云一 T1937_.46.0882b18: 點在上 T1937_.46.0882b19: 三十三問。大經五事對五佛性。據文伸義。深 T1937_.46.0882b20: 旨如何 T1937_.46.0882b21: 三十四問。智者心要唯有一偈云。實心繋實 T1937_.46.0882b22: 境等與止觀。同耶異耶。若同。非別有心要。若 T1937_.46.0882b23: 異。名壞驢車 T1937_.46.0882b24: 三十五問。若遇他求安心要道。指何法門示 T1937_.46.0882b25: 令易解 T1937_.46.0882b26: 三十六問。如學妙乘者。初修聞慧。要行如 T1937_.46.0882b27: 何 T1937_.46.0882b28: 三十七問。生佛皆具三千。同異如何。宜究其 T1937_.46.0882b29: 旨 T1937_.46.0882c01: 三十八問。金錍云。木石無心之語出自小宗。 T1937_.46.0882c02: 隨縁不變之言生乎大教。此約何義分大小 T1937_.46.0882c03: 耶。若云半滿者。通無隨縁不變之言。別有木 T1937_.46.0882c04: 石無心之稱。若云眞中者。別妨同前。若云偏 T1937_.46.0882c05: 圓者。通別定非小宗。其妨彌甚 T1937_.46.0882c06: 三十九問。名詮三法。教判四章。何故妙宗云。 T1937_.46.0882c07: 五重玄義本是經中所詮觀法 T1937_.46.0882c08: 四十問。寂光既具金寶泥沙之異。那得經云 T1937_.46.0882c09: 唯佛一人居淨土耶 T1937_.46.0882c10: 四十一問。圓人初心頓以果地三徳而爲觀 T1937_.46.0882c11: 體所以如何 T1937_.46.0882c12: 四十二問。止觀云。以觀觀昏。即昏而朗。以止 T1937_.46.0882c13: 止散。即散而寂。荊溪對釋此二句云。照此昏 T1937_.46.0882c14: 體。一觀而三名。即昏而朗。寂此散體。三止而 T1937_.46.0882c15: 一名。即散而寂。且一觀昏耶。三止散耶。三觀 T1937_.46.0882c16: 朗耶。一止寂耶。不然。何以對釋云即昏而朗 T1937_.46.0882c17: 即散而寂耶 T1937_.46.0882c18: 教門雜問答七章
T1937_.46.0882c21: 因出數問。請各答上 T1937_.46.0882c22: 一問。荊溪云。忽都未聞性惡之名。安能信有 T1937_.46.0882c23: 性徳之行。然則由性惡而修性行。説聽久矣。 T1937_.46.0882c24: 的論旨趣未審。若何 T1937_.46.0882c25: 答。荊溪立此二句意。顯圓宗無作之行耳。蓋 T1937_.46.0882c26: 由圓人創心修觀者。皆以見思王數。而爲發 T1937_.46.0882c27: 觀之端故。若前三教人。以教不談性具九 T1937_.46.0882c28: 界。則見思王數不即性惡。既非性惡。定爲 T1937_.46.0882c29: 能障。故須別修觀智破此惑心。方顯本有 T1937_.46.0883a01: 常住之體。遂致惑智待對境觀不忘行成有 T1937_.46.0883a02: 作矣。今圓實教中既詮性具九界。則見思王 T1937_.46.0883a03: 數即是性惡。惑既即性。只以此惑而爲能觀。 T1937_.46.0883a04: 惑既爲能觀。其孰爲所觀。能所一如。境觀不 T1937_.46.0883a05: 二。輔行所謂非但所觀無明法性體性不二。 T1937_.46.0883a06: 抑亦能觀觀智即無明是。以是義故。方知初 T1937_.46.0883a07: 心修觀造境即中無不眞實。功由性惡。融通 T1937_.46.0883a08: 無作之行於茲成矣 T1937_.46.0883a09: 二問。法華既顯一實。何故玄文釋題而明二 T1937_.46.0883a10: 妙 T1937_.46.0883a11: 答。法華爲開權顯實之教。廼一代之所歸。五 T1937_.46.0883a12: 時之極唱。若不以二妙甄之。則一乘顯實妙 T1937_.46.0883a13: 義難彰矣。且初相待論判麁妙者。彼此互形 T1937_.46.0883a14: 曰相。以他望己爲待。蓋待前四時七教之麁。 T1937_.46.0883a15: 方顯法華一乘之妙。良以昔日諸經機縁未 T1937_.46.0883a16: 熟。部味教觀兼但對帶。不若法華淳圓絶妙。 T1937_.46.0883a17: 是故爲麁。故經曰。正直捨方便。但説無上道。 T1937_.46.0883a18: 已今當説此法華經最爲第一。以故此經淳 T1937_.46.0883a19: 一無雜。獨得妙名。良由以也。次絶待論開麁 T1937_.46.0883a20: 顯妙者。絶前諸麁。無可形待也。蓋以法華之 T1937_.46.0883a21: 妙有絶麁之功故。使昔日四時七教之麁。一 T1937_.46.0883a22: 經法華開顯。以一妙乘貫而絶之。麁即是妙。 T1937_.46.0883a23: 妙外無麁。權即是實。實外無權。譬如神仙九 T1937_.46.0883a24: 轉丹砂點鐵成金。一成眞金。不復爲鐵。故經 T1937_.46.0883a25: 曰。決了聲聞法。是諸經之王指汝所行是菩 T1937_.46.0883a26: 薩道。開方便門。示眞實相。一開之後。無所間 T1937_.46.0883a27: 然。無小無大。咸歸佛界。一切諸法。皆是佛法。 T1937_.46.0883a28: 更無餘乘。直顯一實。是名絶待論妙也。然此 T1937_.46.0883a29: 二妙若非相待以判。則不顯法華超過諸説。 T1937_.46.0883b01: 若非絶待以開。則不知法華妙一切法。解釋 T1937_.46.0883b02: 一題陳茲二妙。茲所謂抗折百家超過諸説 T1937_.46.0883b03: 者。其爲吾祖乎 T1937_.46.0883b04: 三問。行妙中所論慧聖行。與上智妙。如何揀 T1937_.46.0883b05: 異 T1937_.46.0883b06: 答。慧行智妙其實不同。良由智妙是通論其 T1937_.46.0883b07: 解故。釋籤所謂解即是智是也。若慧行者。慧 T1937_.46.0883b08: 是妙觀。照於妙理。不假助縁。而名慧行。是 T1937_.46.0883b09: 則智妙是依理生解。慧行是照理之行。行解 T1937_.46.0883b10: 既分。可知是異。然則智爲行本。則行藉智生。 T1937_.46.0883b11: 行能成智。則智藉行成。行解相資缺一不可 T1937_.46.0883b12: 矣 T1937_.46.0883b13: 四問。一切大乘經論皆談一切衆生本性清 T1937_.46.0883b14: 淨。台宗明性具十界。六既是穢。如何合諸經 T1937_.46.0883b15: 論耶 T1937_.46.0883b16: 答。十法界六穢四淨。台宗既云性具。即是性 T1937_.46.0883b17: 惡法門。安得不清淨乎。明此應具二義。一約 T1937_.46.0883b18: 情智説。二約迷悟分。情智者。如云以情分別 T1937_.46.0883b19: 諸法皆邪。離情分別諸法皆正。今之圓人應 T1937_.46.0883b20: 用佛眼種智了達一念染情體具十界互融自 T1937_.46.0883b21: 在則一切諸法悉皆清淨。荊溪所謂故知刹 T1937_.46.0883b22: 那染體悉淨者是也。二約迷悟分者。當知迷 T1937_.46.0883b23: 則十界淨穢倶染。悟則十界淨穢倶淨。台宗 T1937_.46.0883b24: 所明十界性惡法門悉皆清淨。正約悟解邊 T1937_.46.0883b25: 説也。故荊溪曰。三千在理同名無明。豈非迷 T1937_.46.0883b26: 故三千倶迷也。三千無改無明即明。豈非悟 T1937_.46.0883b27: 故三千倶悟乎。然此二義猶是對修門説。若 T1937_.46.0883b28: 直約平等法界而言之。則非修非性。非迷非 T1937_.46.0883b29: 悟。非淨非穢。一切衆生不勞造作。本性靈明。 T1937_.46.0883c01: 具足十界。不受諸垢。故經曰。五道清淨不受 T1937_.46.0883c02: 色。有學此者成大道。豈非一切衆生法界本 T1937_.46.0883c03: 淨乎 T1937_.46.0883c04: 五問。一切依正或云衆生業力。或云諸佛變
T1937_.46.0883c07: 變現依正種種不同。意在折伏衆生令彼斷 T1937_.46.0883c08: 惡修善超凡入聖故也。故曰。苦樂由佛。不關 T1937_.46.0883c09: 衆生。若衆生業力者。蓋衆生自造其業。而感 T1937_.46.0883c10: 依正差別之報。故曰。瓦礫七珍由生所感。非 T1937_.46.0883c11: 佛所作矣。若定執衆生業力所感非佛變現。 T1937_.46.0883c12: 則顯諸佛無度生之功。若定執諸佛變現非 T1937_.46.0883c13: 衆生業力。則墮外道無因果之論。以是義故。 T1937_.46.0883c14: 諸佛變現由衆生業力。衆生業力全諸佛變 T1937_.46.0883c15: 現。二義相須依正成立 T1937_.46.0883c16: 六問。台宗説。一空一切空。又云。空中具一切 T1937_.46.0883c17: 法。其相云何耶 T1937_.46.0883c18: 答。夫言空者。必空假中一心三觀之道也。此 T1937_.46.0883c19: 道始則佛大聖人金口中乃龍樹大士造論。 T1937_.46.0883c20: 後則北齊台衡祖承。然則雖曰佛祖宣揚。其 T1937_.46.0883c21: 實一切衆生身心本體。所言空觀者。一切法 T1937_.46.0883c22: 倶空。無假無中。而不空。此空爲妙觀遣蕩 T1937_.46.0883c23: 之法也。所言假觀者。一切法倶假。無中無空。 T1937_.46.0883c24: 而不假。此假爲妙觀立法之法也。所言中觀 T1937_.46.0883c25: 者。一切法倶中。無空無假。而不中。此中爲妙 T1937_.46.0883c26: 觀絶待之法也。此三三一一三。無寄諦觀。名 T1937_.46.0883c27: 別體同。妙體天然。不勞造作。終日遣蕩。而法 T1937_.46.0883c28: 法圓成。終日立法。而法法離相。終日絶待。而 T1937_.46.0883c29: 二邊宛然。今之圓人解了三觀體性相即。則 T1937_.46.0884a01: 達空中二觀。不有纖塵。而諸法備矣 T1937_.46.0884a02: 七問。止觀破法遍中。先約四句破見思假。次 T1937_.46.0884a03: 約藥病破塵沙惑。後約眞縁破無明惑。次第 T1937_.46.0884a04: 如此。如何謂之一心三觀破法遍耶 T1937_.46.0884a05: 答。言不頓舒。文似次第。文雖次第。意實圓 T1937_.46.0884a06: 融。文似次第者。爲對破三惑故。先空次假後 T1937_.46.0884a07: 中。意實圓融者。良由行人修之。乃擧一即三。 T1937_.46.0884a08: 非前非後。故云。説時非行時。即茲意也 T1937_.46.0884a09: 四種四諦問答
T1937_.46.0884a12: 恐聞者領略不親。暗於文義。今因講次。即此 T1937_.46.0884a13: 命題。仰各形言而伸釋之。延慶座主問 T1937_.46.0884a14: 答。原夫四諦而不減三又不増五者。蓋藥病 T1937_.46.0884a15: 相對。因果義足故。而台宗以是對四教者。莫 T1937_.46.0884a16: 不攝偏圓含二理。一期化道始終備矣。藏通 T1937_.46.0884a17: 則詮界内眞諦。別圓則詮界外中道。又理雖 T1937_.46.0884a18: 二種。而教分四殊。藏通爲界内巧拙。別圓爲 T1937_.46.0884a19: 界外巧拙。又前二詮眞。眞理不殊。別圓詮 T1937_.46.0884a20: 中。中分但不但。藏通所有諸法皆由業惑搆 T1937_.46.0884a21: 造。別圓所有諸法皆佛性變造。通稱爲諦者。 T1937_.46.0884a22: 諦是審實爲義。又是諦了爲義。此並總示。後 T1937_.46.0884a23: 更別陳 T1937_.46.0884a24: 藏教生滅四諦者。苦集滅道皆生滅法也。欲 T1937_.46.0884a25: 明其旨先示四相。所謂重檐逼迫繋縛等。是 T1937_.46.0884a26: 苦相。見愛煩惱能招來果。是集相。戒定慧無 T1937_.46.0884a27: 常苦空能除苦本。是道相。二十五有子果倶 T1937_.46.0884a28: 斷。是滅相。如止觀云。苦則三相遷移。集則四 T1937_.46.0884a29: 心流注。道則對治易奪。滅則滅有還無。次究 T1937_.46.0884b01: 其旨者。生滅之意也。此教所化三乘是界内 T1937_.46.0884b02: 鈍根。觀智既拙。而不能解了六凡法界當體 T1937_.46.0884b03: 即空。乃次第析盡方見於空。是故六凡於生 T1937_.46.0884b04: 滅境中。隨事而辨。則諸法念念遷移。如燈焔 T1937_.46.0884b05: 焔。似水涓涓。故謂之生滅四諦也。若論眞諦。 T1937_.46.0884b06: 法性自天而然。則非生非滅矣。問。既云。因 T1937_.46.0884b07: 滅會眞。滅非眞諦。何云道滅是眞苦集是俗。 T1937_.46.0884b08: 答。婆沙所謂俗謂苦集。第一義謂道滅。荊溪 T1937_.46.0884b09: 釋此。謂合四爲二也。又苦集迷眞。道滅順 T1937_.46.0884b10: 眞。此乃對分迷悟也。又有苦集時則無道滅。 T1937_.46.0884b11: 有道滅時則無苦集。此藥病對治之義耳。又 T1937_.46.0884b12: 有眞諦時則無四諦。有四諦時則無眞諦。輔 T1937_.46.0884b13: 行所謂更互相傾也。若論三乘進修。又初門 T1937_.46.0884b14: 不同。聲聞則以苦諦爲初門。縁覺則以集諦 T1937_.46.0884b15: 爲初門。菩薩則以道諦爲初門。況大經云。凡 T1937_.46.0884b16: 夫有苦而無諦。二乘有苦而有諦。當知一 T1937_.46.0884b17: 乘之人既知苦斷集。慕果修因。故云有苦有 T1937_.46.0884b18: 諦。凡夫則不然矣。此上諸義並不出乎生滅 T1937_.46.0884b19: 境觀。覈其所以。祇縁藏教之人迷眞重故。從 T1937_.46.0884b20: 界内事以立茲名 T1937_.46.0884b21: 二通教無生四諦者。四諦名相與三藏同。若 T1937_.46.0884b22: 論教旨則異。故曰苦無逼迫相。集無和合相。 T1937_.46.0884b23: 道不二相。滅無滅相。輔行所謂觀所生心與 T1937_.46.0884b24: 前不別。能觀觀智即空爲異。即空異者。藏是 T1937_.46.0884b25: 生滅觀智。通是無生觀智也。中論曰。諸法不 T1937_.46.0884b26: 自生。亦不從他生。不共不無因。是故説無生。 T1937_.46.0884b27: 亦是通教談於四性無生幻故。故言無生。如 T1937_.46.0884b28: 大品曰。若有一法過涅槃者。我亦説如幻等。 T1937_.46.0884b29: 非其義歟。又淨名謂。法本不生。此因不生也。 T1937_.46.0884c01: 今亦無滅。此果不生也。因果既不生。故言無 T1937_.46.0884c02: 生矣。而如此者。良由此教所詮三乘根性觀 T1937_.46.0884c03: 智巧故。則能體了六凡幻法當處即空。既即 T1937_.46.0884c04: 眞空更無一法可以當情。故謂之眞空一寂涅 T1937_.46.0884c05: 槃也。又復應知。通教雖受即空之名。若以圓 T1937_.46.0884c06: 望之。有言無實。何者。以通教教旨非是全體 T1937_.46.0884c07: 起用全理成事故。夫言即者是也。全體是用。 T1937_.46.0884c08: 全用是體。體用不二。乃圓教所談也。別教雖 T1937_.46.0884c09: 詮中實之理。理在事外。尚非即義。況通教乎。 T1937_.46.0884c10: 是知通教但有即名而無即義明矣。當知此 T1937_.46.0884c11: 教由迷眞輕故。從界内理立無生名 T1937_.46.0884c12: 三別教無量四諦者。此教所詮別菩薩法。歴 T1937_.46.0884c13: 劫行行修習河沙佛法。故稱無量。然所修雖 T1937_.46.0884c14: 曰無量。若指其要。不出藥病四種。故曰。苦有 T1937_.46.0884c15: 無量相。十界果報不同故。集有無量相。塵沙 T1937_.46.0884c16: 煩惱不同故。道有無量相。非諸聲聞縁覺所 T1937_.46.0884c17: 知故。滅有無量相。諸波羅蜜不同故。既有苦 T1937_.46.0884c18: 集之病。則有道滅之藥。藥病種種對治不同 T1937_.46.0884c19: 者。良由此教如來藏理而爲塵沙煩惱所覆 T1937_.46.0884c20: 故。修塵沙法門而對治之。故輔行曰。照知一 T1937_.46.0884c21: 心。起無量心。心無量故。迷解無量。迷則十 T1937_.46.0884c22: 界苦集。悟則十界道滅。即此意也。然此教論 T1937_.46.0884c23: 理則是界外中道佛性。此性爲一切法而作 T1937_.46.0884c24: 依持。但其體不論性具。唯論性起故。使諸法 T1937_.46.0884c25: 當體不即。荊溪所謂派出不云理。是故知是 T1937_.46.0884c26: 別是也。問。圓教詮具法中道。隨縁起三千之 T1937_.46.0884c27: 用。何故不受無量之名。答。彼圓從實相理乃 T1937_.46.0884c28: 稱無作。此教既是附權立性。云所造非。安 T1937_.46.0884c29: 得與圓同哉。當知別教所以與圓異者。良由 T1937_.46.0885a01: 界外鈍根迷理之甚。貶之爲無量四諦矣 T1937_.46.0885a02: 四圓教無作四諦者。此四立名無作。直指其 T1937_.46.0885a03: 要。不出以性奪修。是故諸行無作。今廣此意 T1937_.46.0885a04: 乃有其三。一藥病相即。如妙玄云。以迷理故。 T1937_.46.0885a05: 菩提煩惱名集諦。涅槃生死名苦諦。以能解 T1937_.46.0885a06: 故。煩惱即菩提名道諦。生死即涅槃名滅諦。 T1937_.46.0885a07: 當知即之一字衆妙之門。煩惱生死乃衆生之 T1937_.46.0885a08: 病。今以一實理觀體而導之。病即藥。藥即病。 T1937_.46.0885a09: 藥病一如。更無所作。故云無作。一實外無餘。 T1937_.46.0885a10: 止觀曰。陰入界如。無苦可捨。塵勞本清淨。無 T1937_.46.0885a11: 集可除。邊邪皆中正。無道可修。生死即涅槃 T1937_.46.0885a12: 無滅可證。而如此者。良由圓教所詮不出一 T1937_.46.0885a13: 實。一實之外更無餘法。龍樹所謂除諸法實 T1937_.46.0885a14: 相。餘皆落魔事。實相無相。遍一切法。無生死 T1937_.46.0885a15: 相。無涅槃相。所有諸相相相眞實。是故四 T1937_.46.0885a16: 諦倶稱無作。故四教義云。約一實以明四實 T1937_.46.0885a17: 諦。此四畢竟不可得。即是一實諦。是名無作 T1937_.46.0885a18: 四實諦也。非其義歟。三性惡融通圓實教中。 T1937_.46.0885a19: 所有苦集即是性惡。道滅即是性善。今論性 T1937_.46.0885a20: 徳之行。若全性起修。則一一行業皆悉無作。 T1937_.46.0885a21: 若全修在性。則介爾有念莫不圓成。是知性 T1937_.46.0885a22: 雖本有不改。而不妨全性具三千起爲修徳 T1937_.46.0885a23: 三千。修雖修治造作。而不妨全修徳三千即 T1937_.46.0885a24: 是性具三千。如是則性外無修。修外無性。 T1937_.46.0885a25: 修性一如體用相即。故玄籤云。在性則全修 T1937_.46.0885a26: 成性。起修則全性成修。性無所移。修常宛 T1937_.46.0885a27: 爾是也。大哉圓乘於修於性既無増減。無 T1937_.46.0885a28: 作之義於茲更明。他宗不明性具。萬法盡屬 T1937_.46.0885a29: 有爲。以是較之。誠不可與同日而語矣。圓論 T1937_.46.0885b01: 三義併顯無作。只縁此教迷中輕故。從界外 T1937_.46.0885b02: 理以立斯稱 T1937_.46.0885b03: 以上四聖諦義謹按山家教觀。略述梗概如
T1937_.46.0885b07: T1937_.46.0885b08: T1937_.46.0885b09: T1937_.46.0885b10: T1937_.46.0885b11: 四明石芝沙門宗曉編 T1937_.46.0885b12: 答日本國師二十七問 T1937_.46.0885b13: 草庵録紀日本國師問事 T1937_.46.0885b14: 再答日本國十問 T1937_.46.0885b15: 答泰禪師佛法十問 T1937_.46.0885b16: 再答泰禪師三問 T1937_.46.0885b17: 天童凝禪師上四明法師第一書 T1937_.46.0885b18: 四明法師復天童凝禪師第一書 T1937_.46.0885b19: 天童又上四明第二書 T1937_.46.0885b20: 四明又復天童第二書 T1937_.46.0885b21: 天童又上四明第三書 T1937_.46.0885b22: 忠法師天童四明往復書後叙 T1937_.46.0885b23: 草庵録紀天童四明往復書
T1937_.46.0885c02: 諸方匠碩或一披覽。無吝斤削云 T1937_.46.0885c03: 天台宗疑問二十七條。恭投函丈。伏冀垂 T1937_.46.0885c04: 慈。一一伸釋。不勝至幸 T1937_.46.0885c05: 日本國天台山楞嚴院法橋上士位 T1937_.46.0885c06: 内供奉十大禪師
T1937_.46.0885c09: 常云。初住八相佛也。若是初住者。圓頓速疾 T1937_.46.0885c10: 經一二生尚可究竟。況經無數劫耶 T1937_.46.0885c11: 答。三周所授乃八相應身記也。此之八相始 T1937_.46.0885c12: 從初住分顯法身。終至妙覺究竟法身。皆能 T1937_.46.0885c13: 現此益物之相。三周得入者不局初住。如疏 T1937_.46.0885c14: 云。身子既是上根利智。必是超入。而多云初 T1937_.46.0885c15: 住者。蓋指其首耳。又皆云經無數劫者。與物 T1937_.46.0885c16: 結縁。作淨佛國土因也。若無衆多受化之機。 T1937_.46.0885c17: 如何現身説法耶。若論法身之本。乃即座而 T1937_.46.0885c18: 得。豈待經無數劫乎 T1937_.46.0885c19: 二問。譬喩品記云。身子於十住中第六心退。 T1937_.46.0885c20: 恐是爾前見思倶斷。至六心時。見猶未盡。六 T1937_.46.0885c21: 心尚退。近代疑者云。別教初住界内見惑皆 T1937_.46.0885c22: 已斷盡。豈第六住見猶未盡退作凡夫逆罪 T1937_.46.0885c23: 人耶 T1937_.46.0885c24: 答。若常程別教皆云初住斷見更不起諸重 T1937_.46.0885c25: 過也。況見惑名數雖多。乃一位頓斷。思惑乃 T1937_.46.0885c26: 經諸位方盡。此常所談別教分齊也。今記主 T1937_.46.0885c27: 見云身子六住尚退復起重罪。遂以義求。恐 T1937_.46.0885c28: 有教門見思倶斷。至六心時。思猶未盡。見 T1937_.46.0885c29: 亦餘殘。所以能牽惡道也。此是記主約義斟 T1937_.46.0886a01: 酌之詞。不可將現行別教難也。若據起信。唯 T1937_.46.0886a02: 云不退。乃克就圓人辨之。若論示迹。亦須示 T1937_.46.0886a03: 其階位。約惑分齊。方有退義 T1937_.46.0886a04: 三問。化城喩品疏云。問如上塵數。多許時節。 T1937_.46.0886a05: 今始得羅漢。當知無生法忍何易可階。答。一 T1937_.46.0886a06: 云。大聖善巧依四悉檀作如是説。對治厭道 T1937_.46.0886a07: 長者説短。於道生輕易想者説長。當知言如 T1937_.46.0886a08: 許劫方今得羅漢者 T1937_.46.0886a09: 引諸實行。令入道耳。近代疑者云。泛爾説佛 T1937_.46.0886a10: 道長短。或可是善巧四悉然大通塵數劫猶 T1937_.46.0886a11: 是指實事。若不爾者。則何勞展轉摩重重土。 T1937_.46.0886a12: 莫不徒費言詞耶。是事若非實。諸所言説權 T1937_.46.0886a13: 實難辨。加之。疏第一許久遠爲種過去爲熟 T1937_.46.0886a14: 近世爲脱者。記判之爲本眷屬也。此何言始 T1937_.46.0886a15: 得羅漢者是權行四悉檀耶 T1937_.46.0886a16: 答。誠如所問。然有其由。何者。若遠討父子 T1937_.46.0886a17: 之因。深窮種熟之際。諸經未談其始。此品亦 T1937_.46.0886a18: 未及説。須依壽量品文方盡神通之力。但爲 T1937_.46.0886a19: 若推遠種。定指長時。則衆生不起壯心。不強 T1937_.46.0886a20: 自力故。今疏記且作悉檀解之。欲使立行加 T1937_.46.0886a21: 功。乃弘經之要也。故雖一生十地三世六根。 T1937_.46.0886a22: 若無宿種冥熏。豈有利根自發。又若此品唯 T1937_.46.0886a23: 論權示遠壽。亦是虚談。將何永異諸經。將何 T1937_.46.0886a24: 以明本妙。雖曰初心憑教。還須以義自裁。加 T1937_.46.0886a25: 復疏標一云。知非定判。記斥端拱。信是策詞。 T1937_.46.0886a26: 若據斯文。全非違教也 T1937_.46.0886a27: 四問。寶塔品。依多寶本願分身咸集。疑者云。 T1937_.46.0886a28: 大論明釋迦分身土云。白銀世界。純有支佛。 T1937_.46.0886a29: 黄金世界。純有羅漢。彼土諸佛皆悉來否。若 T1937_.46.0886b01: 來者。佛光所照分身國土。皆以玻瓈爲地。不 T1937_.46.0886b02: 云白銀黄金。又分身土有諸菩薩。分身來時。 T1937_.46.0886b03: 各將一大菩薩。而彼二世界不云有菩薩也。 T1937_.46.0886b04: 若言不來者。即違盡還集一處之願。又違悉 T1937_.46.0886b05: 已來集之文。有遮難者云。約多分云盡集悉 T1937_.46.0886b06: 來。或云玻瓈爲地。有諸菩薩。如置緑豆烏豆 T1937_.46.0886b07: 聚中。以少從多。名烏豆聚。重難云。若約多 T1937_.46.0886b08: 分。還招巨妨。彼十方佛土唯有一乘之文。聲 T1937_.46.0886b09: 聞菩薩皆成佛道之言。亦應從多。若爾。即同 T1937_.46.0886b10: 五性宗意耶 T1937_.46.0886b11: 答。經論相違。其例不少。不須和會也。今若強 T1937_.46.0886b12: 會者。此經雖則云皆以玻瓈爲地。何妨樹木 T1937_.46.0886b13: 宮殿。或純黄金白銀。亦得云黄金白銀世界 T1937_.46.0886b14: 也。又本居之土雖無菩薩。欲來集時。爲同諸 T1937_.46.0886b15: 佛故。將化菩薩來爲侍者。應無大妨。又諸土 T1937_.46.0886b16: 唯云菩薩充滿者。蓋約今經開顯而説。但化 T1937_.46.0886b17: 菩薩。不爲二乘。乃直以二乘而爲菩薩。有何 T1937_.46.0886b18: 不可 T1937_.46.0886b19: 五問。提婆品記釋龍女所從來處有三義。其 T1937_.46.0886b20: 第二義云。海衆縱移。而龍宮不動。龍謂不動。 T1937_.46.0886b21: 而所居已變。從變而不變處來。有何不可
T1937_.46.0886b24: 龍宮不動。不云大海不動。今那忽約大海。云 T1937_.46.0886b25: 龍謂不動耶。又變而不變者。其意云何。近日 T1937_.46.0886b26: 學者各執不同。試垂一決 T1937_.46.0886b27: 答。經云。移諸天人。記云。海衆縱移。經云。娑 T1937_.46.0886b28: 婆世界即變瑠璃爲地。至無大海江河。驗是 T1937_.46.0886b29: 移於有情。變於無情也。於有情中。娑竭龍衆 T1937_.46.0886c01: 以有縁故獨不被移。龍既不移。所居宮殿豈 T1937_.46.0886c02: 可依於寶地。即須在大海也。故知。此會之衆 T1937_.46.0886c03: 以佛神力變故皆見寶刹。龍衆自見海中宮 T1937_.46.0886c04: 殿。今文殊隨彼類見。故經家云。從於大海婆 T1937_.46.0886c05: 竭羅龍王宮自然涌出也。變而不變。思之可 T1937_.46.0886c06: 知 T1937_.46.0886c07: 六問。壽量品疏云。華嚴寂滅道場大經超前 T1937_.46.0886c08: 九劫皆成方便。疑者云。大經唯有雪山童子 T1937_.46.0886c09: 超十二劫。此中何云超九劫耶 T1937_.46.0886c10: 答。或録者筆誤。或後人寫訛。況無大害。何足 T1937_.46.0886c11: 苦疑 T1937_.46.0886c12: 七問。分別功徳品疏云。或可一人有八番増。 T1937_.46.0886c13: 或可一世或八世或無量世或一念或八念或
T1937_.46.0886c16: 初住已上更起縁修。無復勝負。眞修體融。寧
T1937_.46.0886c19: 若許證者。經以龍女爲速疾證。而大師判爲 T1937_.46.0886c20: 初住八相。既有速疾證理。何故龍女不是證 T1937_.46.0886c21: 妙覺耶。況復起信和會諸經長短兩説。唯以 T1937_.46.0886c22: 三祇爲證理。天台不可違馬鳴也。若不許者。 T1937_.46.0886c23: 既有一念八番増損。何不許一生四十二番 T1937_.46.0886c24: 耶。圓頓速疾之道。豈必經爾許劫耶 T1937_.46.0886c25: 答。第四疏云。三根入初住。猶有利鈍不。記云。 T1937_.46.0886c26: 即此三根入住已後。猶名三不。今據記主出 T1937_.46.0886c27: 問意者。入住之後。身子等爲上根。飮光滿慈 T1937_.46.0886c28: 等仍是中下耶。疏答云。眞修體顯則無差降。 T1937_.46.0886c29: 此答意者。三根證理之後。縱起縁修。終不準 T1937_.46.0887a01: 前上根仍上中根還中等也。故知。爲被根性 T1937_.46.0887a02: 求定故。云眞修無差。若自判法身増道損生。 T1937_.46.0887a03: 寧無遲速耶。故有一念八念三世八世等異 T1937_.46.0887a04: 也。又問一生妙覺者。疏既有一念八番。金光 T1937_.46.0887a05: 明中復有生身十地。以此驗。即身證妙覺。非 T1937_.46.0887a06: 一向無。但爲華嚴經中初發心時便成正覺 T1937_.46.0887a07: 之文正是初住八相。世人多謂妙覺法身。則 T1937_.46.0887a08: 全失四十一位修證。是故今家凡判八相。多 T1937_.46.0887a09: 在無生位中。且龍女修證之文。及以南方成 T1937_.46.0887a10: 佛之相。難可的判高下。蓋發心畢竟二不別 T1937_.46.0887a11: 也。餘處所明。初登地住。三因開發。既得無 T1937_.46.0887a12: 生。則任運證於後位。且龍女畜生之報便證 T1937_.46.0887a13: 此位。即能八相。益物足顯速疾證也。若據起 T1937_.46.0887a14: 信。既是通伸衍門三教。定説劫數之文。恐 T1937_.46.0887a15: 是別教教道之義。若云馬鳴天台不可相違 T1937_.46.0887a16: 者。如天台判本門記別則一向不用天親本 T1937_.46.0887a17: 論。本論尚自去取。況通伸論耶 T1937_.46.0887a18: 八問。隨喜品第五。十人展轉聞法華經。一念 T1937_.46.0887a19: 隨喜所得功徳無量無邊。疏判爲初隨喜品。 T1937_.46.0887a20: 合有五十功徳。又勸發品云。成就四法能得 T1937_.46.0887a21: 是經。疏云。舊説能行四法。手得是經。今謂不 T1937_.46.0887a22: 爾。上文謂。諸法實相義已爲汝等説。又云。爲 T1937_.46.0887a23: 令衆生開示悟入佛之知見。蓋法華之正體 T1937_.46.0887a24: 能行四法必得此解。疑者云。大般若經説。善 T1937_.46.0887a25: 根未熟薄福徳故。尚不聞名字。況得手執。若 T1937_.46.0887a26: 手得者。速坐菩提座。又云。一經其耳。善根力 T1937_.46.0887a27: 故。定得無上菩提。即知雖不具五十功徳不 T1937_.46.0887a28: 解實相。但聞名字手執經卷者。皆是功徳無 T1937_.46.0887a29: 量。誠不可偏取於此也 T1937_.46.0887b01: 答。釋經淺深各有其致。今經隨喜具有二種。 T1937_.46.0887b02: 謂内解外事。外事容可淺釋。内解須作深明。 T1937_.46.0887b03: 若勸發品。既是普賢遠來重請説經。如來因 T1937_.46.0887b04: 茲略演四法。若非開示悟入總括一經。何能 T1937_.46.0887b05: 酬其所請。能請之位既高。所得之經豈淺。故 T1937_.46.0887b06: 不可但作手得經卷解也。彼般若經手得耳 T1937_.46.0887b07: 聞既成菩提之種。豈無善根者有斯遭遇耶。 T1937_.46.0887b08: 若成不壞之種。即有出離之期。故有速坐定 T1937_.46.0887b09: 得之謂也。況彼手執耳聞寧可一向作淺事 T1937_.46.0887b10: 解之。且夫弘經。本爲生善。若不以理行策之。 T1937_.46.0887b11: 其可得乎 T1937_.46.0887b12: 九問。法師功徳品疏云。梵王報得天眼。在己 T1937_.46.0887b13: 界遍見大千。大千外有風輪。與眼作障。不能 T1937_.46.0887b14: 見外。若在他界。則不遍見大千。非所統故。大 T1937_.46.0887b15: 羅漢見大千。辟支佛見百佛世界。不以風輪 T1937_.46.0887b16: 爲礙。亦無己他界隔。疑者云。大論第五云。大 T1937_.46.0887b17: 羅漢少用心見二千界。大用心見大千界。辟 T1937_.46.0887b18: 支佛亦爾。又論一十四云。聲聞人極多傍見 T1937_.46.0887b19: 小千。上下亦遍見。問。大梵王亦能見千世界。 T1937_.46.0887b20: 有何等異。答。大梵自於千世界中立則遍見。 T1937_.46.0887b21: 若在邊立則不見餘處。聲聞不爾。在所住處 T1937_.46.0887b22: 常見千世界。辟支佛見百千世界。據論意云。 T1937_.46.0887b23: 依任運用心。大小等別。二乘所見各有不同 T1937_.46.0887b24: 也。然梵王所見千世界應是一小千。支佛所 T1937_.46.0887b25: 見百千世界應是百小千。又十住毘婆沙云。 T1937_.46.0887b26: 二乘神通不過大千。今何云梵王見大千辟
T1937_.46.0887c01: 答。總持菩薩之言必稱法相。蓋曾躬講智論。 T1937_.46.0887c02: 應不徒然。乃是妙解論文。得其遠意。何者。 T1937_.46.0887c03: 如論伸兩教之義。文中凡擧二乘。即兼藏通。 T1937_.46.0887c04: 只如所引。豈是一途。初云大用心者見大千。 T1937_.46.0887c05: 次云極多者見小千。聲聞既有多種。支佛不 T1937_.46.0887c06: 可一準。既習氣分侵。合所見更廣。文中既云 T1937_.46.0887c07: 見百千世界。豈可定爲小千耶。只爲小辟支 T1937_.46.0887c08: 與聲聞不別故。云支佛亦爾。梵王諸教功用 T1937_.46.0887c09: 亦多。但爲讓彼二乘故。令劣於一等。然是大 T1937_.46.0887c10: 千之主。寧見己界不周。願將法義定文。無使 T1937_.46.0887c11: 專文失義也
T1937_.46.0887c14: 前。即違壽量疏云常不輕更近之言。若後。誰 T1937_.46.0887c15: 信由不輕行成佛速疾耶 T1937_.46.0887c16: 答。若在前者。即是實因。若在後者。即爲淨佛 T1937_.46.0887c17: 國土之因也。故知。依此經意。偏示正因。行不 T1937_.46.0887c18: 輕行。即速疾取土。而得成佛。故云。受持此 T1937_.46.0887c19: 經。爲人説故。疾得佛道是也 T1937_.46.0887c20: 十一問。囑累品疏云。佛以一權智善巧之手。 T1937_.46.0887c21: 摩三千三百那由他國土測塞虚空諸菩薩實 T1937_.46.0887c22: 智之頂。疑者云。指何等國土名三千三百那 T1937_.46.0887c23: 由他耶。有云。指三變淨土。八方各更變二百 T1937_.46.0887c24: 萬億那由他國。若依此義。可云三千三百。此 T1937_.46.0887c25: 説是不 T1937_.46.0887c26: 答。據理。須指三變淨土也。此中應非大千爲 T1937_.46.0887c27: 一國土。恐指一四天下爲一國矣。娑婆既是 T1937_.46.0887c28: 大千之名。則可足成三千三百。然則大千亦 T1937_.46.0887c29: 似未及一百萬億那由他四天下。恐約大數。 T1937_.46.0888a01: 増至大千。何者。小數則十十成百。百百爲千。 T1937_.46.0888a02: 千千爲萬等故 T1937_.46.0888a03: 十二問。囑累品記出正法華誤云。寶掌菩薩 T1937_.46.0888a04: 離開爲二。更加寶印首。掌已是手。復加頭首。 T1937_.46.0888a05: 離爲二人。疑者云。彼經有寶掌菩薩印首菩 T1937_.46.0888a06: 薩。無寶印首菩薩。今云更加寶印首。意復云 T1937_.46.0888a07: 何。況餘經中亦有此三菩薩。何苦破之耶 T1937_.46.0888a08: 答。蓋傳寫多誤。存沒難見。記主當時所覽之 T1937_.46.0888a09: 本必有三菩薩名。終非妄斥。餘經雖有此三 T1937_.46.0888a10: 聖號。既無重譯之文。即非此例爲難也 T1937_.46.0888a11: 十三問。普門品疏云。自有多苦苦一人。多人 T1937_.46.0888a12: 受一苦。一人受多苦。一人受少苦。疑者云。第 T1937_.46.0888a13: 三句可云多人受多苦。若不爾者。自與第一 T1937_.46.0888a14: 句同。何句法空設也 T1937_.46.0888a15: 答。據其句法推其義意。第三句當如所改也。 T1937_.46.0888a16: 茲乃往時寫者見第四句一人受少苦。欲對 T1937_.46.0888a17: 此句。乃妄改第三句。爲之一人受多苦。而不 T1937_.46.0888a18: 思與上第一句義相同也 T1937_.46.0888a19: 十四問。勸發品記云。十地但斷十二品盡。非 T1937_.46.0888a20: 斷伏極。知非普賢義。疑者云。十地但斷十品。 T1937_.46.0888a21: 何云十二耶。若斷十二品。還過普賢。何云非 T1937_.46.0888a22: 斷伏極也。亦不可言是別教意。由來普賢但 T1937_.46.0888a23: 約圓位故 T1937_.46.0888a24: 答。彼國記文寫訛也。據宋地本云。十地但斷 T1937_.46.0888a25: 四十品盡。非斷伏極 T1937_.46.0888a26: 十五問。妙記第一決釋最初無教佛云。終有
T1937_.46.0888a29: 聞一揆矣 T1937_.46.0888b01: 答。最初一佛雖無禀教之因。而有内熏自悟 T1937_.46.0888b02: 之因。記中示之甚明。何言墮無因耶 T1937_.46.0888b03: 十六問。南嶽法華懺法云。過去二萬億日月 T1937_.46.0888b04: 燈明佛。未來具足千萬光相莊嚴佛。疑者云。 T1937_.46.0888b05: 經中無億字無莊嚴字。南嶽何輒加之耶 T1937_.46.0888b06: 答。經中雖無。而南嶽是相似位人。以三達 T1937_.46.0888b07: 五眼照之。合有三字故加之。後世難輒削去 T1937_.46.0888b08: 也 T1937_.46.0888b09: 十七問。妙玄第六示國土苦樂有二釋。一云。
T1937_.46.0888b12: 益十方淨土擯出惡業衆生。故知。所有苦事 T1937_.46.0888b13: 但是衆生惡業所感。何言由佛不關衆生。若 T1937_.46.0888b14: 佛所爲者。莫也衆生惡業空無果報耶。豈如 T1937_.46.0888b15: 來背於大悲方便。令諸衆生受三塗苦耶。然 T1937_.46.0888b16: 則不輕所行之行。文殊所化之衆。皆是巧施 T1937_.46.0888b17: 方便。易長令短。轉重令輕。固非設苦惱因縁 T1937_.46.0888b18: 也 T1937_.46.0888b19: 答。若論作善惡因招苦樂報。乃由衆生非關 T1937_.46.0888b20: 於佛。若約用苦樂事折攝衆生。乃由佛現不 T1937_.46.0888b21: 關衆生。良由宜用苦治方受化者。諸佛即爲 T1937_.46.0888b22: 作之。如先王制刑。豈欲以苦加於百姓。蓋至 T1937_.46.0888b23: 仁也。諸佛亦爾。爲折攝故。而強現之。又苦樂 T1937_.46.0888b24: 之國衆生雖居。不得自在。諸佛於茲而能轉 T1937_.46.0888b25: 變。故云由佛。又佛是生家之佛。生是佛家之 T1937_.46.0888b26: 生。故云衆生心中諸佛念念證眞。諸佛心内 T1937_.46.0888b27: 衆生新新作業。故知。論生則一時屬生。擧佛 T1937_.46.0888b28: 則一時屬佛。以是義故。故經云今此三界皆 T1937_.46.0888b29: 是我有其中衆生悉是吾子也 T1937_.46.0888c01: 十八問。妙玄第九解本門得益云。令法身菩 T1937_.46.0888c02: 薩得大利益。抹十萬那由他土爲塵數。増道 T1937_.46.0888c03: 菩薩不能令盡。近代疑者云。分別功徳品但 T1937_.46.0888c04: 擧大千界中千界四天下等塵數。尚不及百 T1937_.46.0888c05: 千。何言十萬那由他耶 T1937_.46.0888c06: 答。於諸方面各那由他諸小國土方名大千。 T1937_.46.0888c07: 經云。大千等微塵數。豈不該於十萬。如一微 T1937_.46.0888c08: 塵。尚有十方分。況大千耶。若言盡十方界皆 T1937_.46.0888c09: 抹爲塵。則方與經文相違也 T1937_.46.0888c10: 十九問。釋籤第五解不動三昧云。果報及三 T1937_.46.0888c11: 惑成三不動者。動則兼業。諦但有三。業及見 T1937_.46.0888c12: 思同入俗諦所破故也。近代疑者云。餘三昧 T1937_.46.0888c13: 及以諸處皆以見思爲眞諦所破。此中何爲 T1937_.46.0888c14: 俗諦所破耶 T1937_.46.0888c15: 答。此中乃以業及見思同入生死俗諦。正爲 T1937_.46.0888c16: 眞諦所破。成於眞諦三昧矣。餘文以業同塵 T1937_.46.0888c17: 沙破則成俗諦三昧者。各有所以。何者。如 T1937_.46.0888c18: 前無垢等諸文中乃以散善破於惡業。散善 T1937_.46.0888c19: 則成假觀也。此中以定善破於散善則成空 T1937_.46.0888c20: 觀也。故云。背捨伏見思等。記主窮幽故有斯 T1937_.46.0888c21: 對 T1937_.46.0888c22: 二十問。止觀第一説三藏教佛神通云。一心 T1937_.46.0888c23: 作一。不得衆多。弘決云。化主語時。化事即 T1937_.46.0888c24: 語。化主默時。化事即默。語默既爾。餘義亦 T1937_.46.0888c25: 然。故非任運眞化也。近代疑者云。按倶舍二 T1937_.46.0888c26: 十七云。聲聞神通一心但作一。如來神通一 T1937_.46.0888c27: 心作無量。如彼頌曰。一化主語時。諸所化皆 T1937_.46.0888c28: 語。一化主若默。諸所化亦然。化身與化主。語 T1937_.46.0888c29: 必倶非佛。今止觀何違彼文耶。又大論第 T1937_.46.0889a01: 九明毘曇佛義。與今記文亦相違。不能繁引 T1937_.46.0889a02: 耳 T1937_.46.0889a03: 答。假令化主化事一時現。而其語默不倶。乃 T1937_.46.0889a04: 一心作一語。一心作一默故。故云一心作也。 T1937_.46.0889a05: 豈比夫安禪合掌。以千萬偈讃諸法王。不動 T1937_.46.0889a06: 而應化。化無方者也。餘者相違可以意會。必 T1937_.46.0889a07: 無巨妨 T1937_.46.0889a08: 二十一問。止觀第三説別接通人云。初修空 T1937_.46.0889a09: 假二觀。破眞俗上惑盡。方聞中道。仍須修觀 T1937_.46.0889a10: 破無明能八相作佛。意云。即身登十地耳。近 T1937_.46.0889a11: 代疑者云。且別教人尚無肉身登十地者。云 T1937_.46.0889a12: 何從劣教來便能超登耶 T1937_.46.0889a13: 答。據其二觀功成二諦惑盡。仍修中觀深伏 T1937_.46.0889a14: 無明。必合經生歴於多劫。未知何處定云即 T1937_.46.0889a15: 身。應現聞中之言可云即世。修觀之語不 T1937_.46.0889a16: 必一生。況聞中之後不局今證。須歸後教 T1937_.46.0889a17: 也 T1937_.46.0889a18: 二十二問。止觀第六云。若超斷至第五品名 T1937_.46.0889a19: 家家。近代疑者云。弘決謂。大師所用並準舊 T1937_.46.0889a20: 婆沙。若欲知者。更檢彼文。今檢婆沙。斷三四 T1937_.46.0889a21: 品三二生者名爲家家。無超次。別亦無斷五 T1937_.46.0889a22: 品名家家者。何云超斷五品名家家耶。雖弘 T1937_.46.0889a23: 決解釋。猶不出此義。止觀又云。次斷六品盡 T1937_.46.0889a24: 名斯陀含果。超斷至六品盡名一往來。且斯 T1937_.46.0889a25: 陀含翻一往來。何以一名分超分次不同耶。 T1937_.46.0889a26: 止觀又云。次斷七品至八品名阿那含向。超 T1937_.46.0889a27: 斷第八品名一種子。此亦依彼論説斷。凡此 T1937_.46.0889a28: 中超義並未知所從 T1937_.46.0889a29: 答。婆沙新舊未暇撿 T1937_.46.0889b01: 二十三問。止觀等意云。無始藏心具十界十 T1937_.46.0889b02: 如是法。乃至佛果亦復如是。弘決云。闡提斷 T1937_.46.0889b03: 修善盡。但有性善在。如來斷修惡盡。但有 T1937_.46.0889b04: 性惡在。近代疑者云。起信論對治邪執門 T1937_.46.0889b05: 云。聞修多羅説一切世間生死染法皆依如 T1937_.46.0889b06: 來藏而有一切諸法不離眞如。以不解故。謂 T1937_.46.0889b07: 如來藏自體具有一切世間生死等法。云何
T1937_.46.0889b10: 恒沙等煩惱染法唯是妄有。性自本無。從無 T1937_.46.0889b11: 始世來。未曾與如來藏相應故。若如來藏體
T1937_.46.0889b14: 耶 T1937_.46.0889b15: 答。百界千如。性善性惡。皆是體具。微妙法 T1937_.46.0889b16: 門。清淨功徳。即起信中過恒沙等諸淨功徳。 T1937_.46.0889b17: 不離不斷。皆眞如故。若一切世間生死煩惱 T1937_.46.0889b18: 妄染之法。皆是修惡。雖全性起。而違於性。 T1937_.46.0889b19: 故須永滅。若稱理而修。萬行功徳。皆是修善。 T1937_.46.0889b20: 亦全性起。而順於性。即同常住。故云。像實故 T1937_.46.0889b21: 稱理本有。虚空故迷轉成性。遂使證會之時 T1937_.46.0889b22: 修惡雖盡性惡常存也。諸家所明感應之義。 T1937_.46.0889b23: 爲不知性惡法門故。其果後垂惡趣之身。皆 T1937_.46.0889b24: 須以神通力變現。所以今家斥同外道神變 T1937_.46.0889b25: 也。故云。證本眞源。還任衆生。轉識現起。若 T1937_.46.0889b26: 不談體具十界。亦是別教之義。若得此意。一 T1937_.46.0889b27: 家教旨如觀掌中。與諸經論更無少異也 T1937_.46.0889b28: 二十四問。四教義第一解有頓漸等教異云。 T1937_.46.0889b29: 鹿野鶴林之文。七處八會之教。豈非無頓漸 T1937_.46.0889c01: 之異不定祕密之殊。疑者云。此中應言豈非 T1937_.46.0889c02: 有。何言無字耶 T1937_.46.0889c03: 答。若據此地本。而云非頓漸之異。今以義求 T1937_.46.0889c04: 之。知二處本皆訛。於彼本非字下。須除無 T1937_.46.0889c05: 字。此地本須於非字上加一豈字。則彼此文 T1937_.46.0889c06: 義成也 T1937_.46.0889c07: 二十五問。四教義第三云。三藏菩薩行菩薩 T1937_.46.0889c08: 道。二阿僧祇劫是煖法位。第三僧祇是頂法
T1937_.46.0889c11: 婆沙。斯文相違何耶 T1937_.46.0889c12: 答。三藏菩薩二三僧祇雖用煖頂觀法。正爲 T1937_.46.0889c13: 伏惑。行諸事行。若到樹下。行爲眞故。復用 T1937_.46.0889c14: 四法爲斷惑加行也。如三祇久伏三界思惑。 T1937_.46.0889c15: 而於樹下仍用三十四心。以此驗之知非碩 T1937_.46.0889c16: 異 T1937_.46.0889c17: 二十六問。一家圓宗教部所引經論。并舊師 T1937_.46.0889c18: 所著章疏。多與本文相違。未知何也 T1937_.46.0889c19: 答。山家凡所立義。徴引諸文多取其義。不專 T1937_.46.0889c20: 寫文。乍似相違。實不相違。當以意會之則 T1937_.46.0889c21: 可也 T1937_.46.0889c22: 二十七問。五百問論題下。云妙樂大師造。疑 T1937_.46.0889c23: 者云。此論似多訛謬。且擧一二。如言阿難羅 T1937_.46.0889c24: 雲。論中不擧供養佛數。及破他師所釋種性 T1937_.46.0889c25: 等七地義。似歡喜等十地。若是大師所製。不 T1937_.46.0889c26: 可不通 T1937_.46.0889c27: 答。此論宋地闕本。茲不得而評論矣 T1937_.46.0889c28: 草庵録紀日本國師問事 T1937_.46.0889c29: 日本國師嘗遣徒抗海。致問二十於法智。法 T1937_.46.0890a01: 智答之。皆深於理致也。後廣智嗣法席。復遣 T1937_.46.0890a02: 其徒紹良等二人。齎金字法華經。如贄見之 T1937_.46.0890a03: 禮。因哀泣致敬。請學於輪下。三載其道大成。 T1937_.46.0890a04: 還國大洪台學。曾魯公碑其塔。具道之 T1937_.46.0890a05: 再答日本國十問
T1937_.46.0890a08: 成就第一趣聲聞。一切諸佛盡力教化。不能 T1937_.46.0890a09: 令其坐道場得無上菩提。我説名爲寂滅聲 T1937_.46.0890a10: 聞。唯識論云。定性聲聞入無餘涅槃者。身智 T1937_.46.0890a11: 倶滅。猶如虚空。非衆生數。更不發心。且經論 T1937_.46.0890a12: 若爾。而天台宗若何解釋深密唯識之文。顯 T1937_.46.0890a13: 定性聲聞成佛之道理耶 T1937_.46.0890a14: 答。深密唯識經論是顯露施權之教。聲聞趣 T1937_.46.0890a15: 寂唯尚偏眞。依理發心但成灰斷。未知實理 T1937_.46.0890a16: 究竟眞常。欲趣菩提。終不可得。及至鷲峯法 T1937_.46.0890a17: 華會上。開權顯實。正直捨方便。但説無上道。 T1937_.46.0890a18: 三周授記聲聞作佛。不可更執昔日經論聲 T1937_.46.0890a19: 聞不得作佛也 T1937_.46.0890a20: 二問。闡提成佛不成佛疑。善戒經云。若無菩 T1937_.46.0890a21: 薩性者。雖復發心勤修精進。終不能得阿耨 T1937_.46.0890a22: 菩提。瑜伽論云。無種性誦持瑜伽。以無種性 T1937_.46.0890a23: 故。雖則發心及修加行。不堪圓滿無上菩提。 T1937_.46.0890a24: 如是經論足顯闡提無成佛義。今天台宗於 T1937_.46.0890a25: 彼經論。若何融會 T1937_.46.0890a26: 答。所引善戒瑜伽發心修證稱闡提無性者。 T1937_.46.0890a27: 此是藏教。發心同前二乘。未明中實眞常之 T1937_.46.0890a28: 性。非是闡提人也。其闡提者信心未具。未能 T1937_.46.0890a29: 發心。謂無縁了二因。所以不云成佛。故涅槃
T1937_.46.0890b07: 同正性倶得成佛。況二乘耶 T1937_.46.0890b08: 三問。非情草木成佛不成佛疑。涅槃經云。若 T1937_.46.0890b09: 拘陀樹有心。我當授與阿耨菩提記。以其無 T1937_.46.0890b10: 心故。不與授記。法相論云。眞如能爲一切諸 T1937_.46.0890b11: 法所依。無心草木雖無所變。但有理性無行
T1937_.46.0890b14: 答。涅槃經法相論草木無心但有理性無行 T1937_.46.0890b15: 性者。此是權教故簡無情。爲起眞修。乃須 T1937_.46.0890b16: 進行方得成佛。縁修乃是無常。即是本無今 T1937_.46.0890b17: 有義也。欲顯眞修。須依理性。理非今古。不簡 T1937_.46.0890b18: 色心。一成一切成。故説無情成佛也。又依縁 T1937_.46.0890b19: 修説。無情成佛者。相盡情忘。則無情悉成佛 T1937_.46.0890b20: 矣 T1937_.46.0890b21: 四問。法華囑累品安前安後疑。今羅什譯於 T1937_.46.0890b22: 神力品後次置囑累。而法相宗立十不可八 T1937_.46.0890b23: 相違。須移經末。若爾。如何通彼一十八難。當 T1937_.46.0890b24: 依羅什所安耶 T1937_.46.0890b25: 答。囑累一品慈恩安國並令移於勸發品後。 T1937_.46.0890b26: 若在於前。有八相違十不可。天台之意須依 T1937_.46.0890b27: 羅什次神力品。荊溪總別破之。亦八不可十 T1937_.46.0890b28: 相違。且出塔已後凡述多寶。皆云塔中。不云 T1937_.46.0890b29: 見佛。若移在後。無出塔處。一不可也。分身 T1937_.46.0890c01: 散後凡有所述。唯論佛塔。不渉分身。若移在 T1937_.46.0890c02: 後。佛無散處。二不可也。囑累文中佛散土穢 T1937_.46.0890c03: 已下經文言。不渉淨。若移在後。無復穢處。三 T1937_.46.0890c04: 不可也。會本居地。因塔升空。佛散出塔。後文 T1937_.46.0890c05: 在地。若移在後。無還地處四不可也。囑累品 T1937_.46.0890c06: 後經既未盡。但述衆喜。不云而去。若移在後。 T1937_.46.0890c07: 須加而去。五不可也。勸發品後無復餘文。經 T1937_.46.0890c08: 既已終。則云而去。若移在後。須除而去。六不 T1937_.46.0890c09: 可也。本迹事畢。須有所付。是有囑累。若移在 T1937_.46.0890c10: 後。法無所歸。七不可也。囑累已後明乘乘人 T1937_.46.0890c11: 事須囑累。若移在後。師弟參雜。八不可也。其 T1937_.46.0890c12: 十相違一一叙破具載妙樂記中 T1937_.46.0890c13: 五。今昔一乘同異疑。法華曰。十方佛土中 T1937_.46.0890c14: 唯有一乘法。蓋昔日爲三爲二。今經開之唯 T1937_.46.0890c15: 一耳。若然。何故勝鬘經云。聲聞縁覺皆入大 T1937_.46.0890c16: 乘。大乘者。即是佛乘。是故三乘即是一乘。此 T1937_.46.0890c17: 言一乘。與今法華一乘。同耶異耶。同則有妨 T1937_.46.0890c18: 一代化意。異則異相云何 T1937_.46.0890c19: 答。經論同異固多。要須以義定之則可。且勝 T1937_.46.0890c20: 鬘一經部居第三方等時教。二乘在座。正當 T1937_.46.0890c21: 彈呵轉小入大之時。台教有曰。若到方等。 T1937_.46.0890c22: 必到法華者。蓋受彈之後次第證入也。而彼 T1937_.46.0890c23: 經謂二乘入一乘者。一者此經方等部中。預 T1937_.46.0890c24: 叙法華當來所證耳。故彼經上文云。必當得 T1937_.46.0890c25: 阿耨菩提。何以故。聲聞縁覺皆入大乘。請觀 T1937_.46.0890c26: 當得之言。自見指歸矣。二則若就方等自論。 T1937_.46.0890c27: 則二乘受呵。轉藏成通。通是摩訶衍門。亦 T1937_.46.0890c28: 得謂之二乘皆入大乘也。二釋之中初義爲 T1937_.46.0890c29: 正 T1937_.46.0891a01: 六問。文殊無去有來疑。且此經序分文殊爲 T1937_.46.0891a02: 列衆之首。復爲彌勒引古決答。至下三周之 T1937_.46.0891a03: 中。並無文殊入海之文。如何達多品忽於大 T1937_.46.0891a04: 海娑竭羅龍王宮涌出耶 T1937_.46.0891a05: 答。文殊無入海之文者。準佛成道後四十二 T1937_.46.0891a06: 年。便居靈鷲説法華經。首尾八載時既長遠。 T1937_.46.0891a07: 或有入海之文。經文傳譯此土從略。是故不 T1937_.46.0891a08: 云也。此猶約事解釋如此。若約理智伸之。此 T1937_.46.0891a09: 經如來常在海中宣揚。文殊實智周遍。豈隔 T1937_.46.0891a10: 鷲峯聽受。理既無在。寧局方隅。感應而處處 T1937_.46.0891a11: 釋迦。隨縁而身身妙徳也 T1937_.46.0891a12: 七問。龍女成佛權實疑。經云。八歳龍女於刹 T1937_.46.0891a13: 那頃發菩提心。乃至云。即往南方無垢世界。 T1937_.46.0891a14: 坐寶蓮華。成等正覺。且三論法相宗難曰。彼 T1937_.46.0891a15: 娑竭羅龍王既是深位。權現龍身。豈其龍女 T1937_.46.0891a16: 成佛是實證耶 T1937_.46.0891a17: 答。他宗言權者。乃是高位聖人爲軌下凡故 T1937_.46.0891a18: 示近成。若天台云實者。顯佛乘權巧妙力。開 T1937_.46.0891a19: 性海不思議眞常。一念發心便成正覺。故 T1937_.46.0891a20: 疏引經云。法性如大海。不説有是非。凡夫賢 T1937_.46.0891a21: 聖人平等無高下。唯在心垢淨。取證如反掌。 T1937_.46.0891a22: 舍利弗擧女人五障以爲疑。智積明積劫行 T1937_.46.0891a23: 行而作難。龍女以圓珠獻佛。息衆疑心。何至 T1937_.46.0891a24: 今日更存猶豫故 T1937_.46.0891a25: 八問。龍女華座成佛別圓疑。且龍女成佛若 T1937_.46.0891a26: 是圓乘。當以虚空爲座。何故坐寶蓮華。而是 T1937_.46.0891a27: 別佛座耶。又三周得記皆是未來成佛。何故 T1937_.46.0891a28: 龍女現身成佛。而無成佛劫國名號。何耶 T1937_.46.0891a29: 答。龍女是圓頓教中成道法身頓顯。一成一 T1937_.46.0891b01: 切成。一身一切身。一土一切土。報智頓明。乃 T1937_.46.0891b02: 於蓮華藏界。身土不相妨。色心爲罣礙。雖坐 T1937_.46.0891b03: 寶蓮華。體即虚空性。乃不思議圓融解脱大 T1937_.46.0891b04: 用也。若然者。何別之有哉。其三周得記未來 T1937_.46.0891b05: 成佛者。皆是鈍根聲聞。未曾修菩薩行。是故 T1937_.46.0891b06: 再歴塵劫修治。龍女乃是乘急戒緩之人。是 T1937_.46.0891b07: 故一超直入也。其如不言劫國名號者。當以 T1937_.46.0891b08: 通別二記伸之。通則不言。別則有之也 T1937_.46.0891b09: 九問。身子今昔同異疑。華嚴會上有舍利弗。 T1937_.46.0891b10: 此與法華身子何異云何。且華嚴身子從外 T1937_.46.0891b11: 道家來。聞阿鞞説偈證初果。次到佛所證四 T1937_.46.0891b12: 果。則非法華身子。若異者。豈釋迦一化有二 T1937_.46.0891b13: 身子耶 T1937_.46.0891b14: 答。華嚴談別圓。不説藏通。二乘在座如聾若 T1937_.46.0891b15: 瘂。既不入二乘人手。不能革凡成聖。但全生 T1937_.46.0891b16: 如乳。遂游化鹿苑。施設漸權。於茲獲益。革外 T1937_.46.0891b17: 道之邪計。證無漏之涅槃。次方等彈偏中。般 T1937_.46.0891b18: 若洮汰。來至法華。大顯一實。此是法華之聲 T1937_.46.0891b19: 聞也。是則不二而二。身子今昔不同。二而不 T1937_.46.0891b20: 二。只是一身。元無兩人也 T1937_.46.0891b21: 十問。不還果生五淨居疑。小乘所説不還果 T1937_.46.0891b22: 遍彼上流聖位。於無雲福生廣果天中。生五 T1937_.46.0891b23: 淨居天者。且不還果身不作受生業。何故下 T1937_.46.0891b24: 三天。能生五淨居天耶。若言凡夫時作業者。 T1937_.46.0891b25: 入正性離生之日。但捨凡夫異熟業。何有凡 T1937_.46.0891b26: 夫業生五淨居業耶 T1937_.46.0891b27: 答。小乘入見道位斷見惑。即障理惑也。初證 T1937_.46.0891b28: 人空。得無我相。乃不發業。離四惡趣異熟生 T1937_.46.0891b29: 障也。其第二果欲界五趣雜居。九品界繋潤 T1937_.46.0891c01: 生惑。即於人天七反受生。其不來果色無色 T1937_.46.0891c02: 界繋。八九七十二品潤生惑。在二界定業受 T1937_.46.0891c03: 生。既有惑潤受生。何疑其生五淨居耶。唯至 T1937_.46.0891c04: 四果永斷界繋。方不受生矣
T1937_.46.0891c07: 清泰濫處禪關。叨陪海衆。竊見諸方商略 T1937_.46.0891c08: 所疑。輒陳十種疑問。特伸請益。伏惟。金錍 T1937_.46.0891c09: 在手。寶鑒當懷。俯賜發揮。永爲良導。不勝 T1937_.46.0891c10: 萬幸。天聖元年三月初一日 T1937_.46.0891c11: 延慶和尚法智大導師 T1937_.46.0891c12: 一問。無明與法性。爲有前後。爲無前後。若云 T1937_.46.0891c13: 有前後者。何云。法性無初。無明亦無有始。又 T1937_.46.0891c14: 云。無明即是佛性耶。若言無前後者。何故佛 T1937_.46.0891c15: 果位中。斷盡無明。方成佛果。既云斷盡。應斷 T1937_.46.0891c16: 法性耶 T1937_.46.0891c17: 答。若論本具。平等一性則非眞非妄。而不説 T1937_.46.0891c18: 有無。明法性亦不論於有始有終。但衆生自 T1937_.46.0891c19: 無始忽然不覺。迷理而生無明。無明有熏眞 T1937_.46.0891c20: 之用。法性有隨妄之能。眞妄和合名爲縁起。 T1937_.46.0891c21: 故金錍曰。無有無波之水。未有不濕之波。在 T1937_.46.0891c22: 濕詎間於混澄。爲波自分於清濁。雖則有清 T1937_.46.0891c23: 有濁。而一體無殊。所謂清濁波者眞妄兩用 T1937_.46.0891c24: 也 T1937_.46.0891c25: 起無前後。故起信論云。如來藏無前際故。無 T1937_.46.0891c26: 明之相亦無有始是也。若覺悟時達妄即眞。 T1937_.46.0891c27: 了無明即是法性。約修門説。義當斷妄。雖曰 T1937_.46.0891c28: 斷妄。妄體本眞。妄何所斷。故曰。無明亦無有 T1937_.46.0891c29: 終。又若究其正迷之時。如夢中人。而不知是 T1937_.46.0892a01: 夢忽然夢覺。迷妄自息。是則風息水澄。妄消 T1937_.46.0892a02: 眞顯矣。審而思之。無俟多論也 T1937_.46.0892a03: 二問。一切衆生本來同一法性。法性本來清 T1937_.46.0892a04: 淨。何因縁故忽迷。只如初迷之時。爲一時 T1937_.46.0892a05: 迷。爲前後迷。若云一時迷者。悟時亦應一時 T1937_.46.0892a06: 開悟證於佛果。何故現有衆生未悟耶。若前 T1937_.46.0892a07: 後者。既同一法性。以何因縁而致前後迷耶」 T1937_.46.0892a08: 答。具徳圓常正性眞空妙有遇縁而發。法爾 T1937_.46.0892a09: 如斯。不勞造作。且迷妄縁起者。如人忽睡。靈 T1937_.46.0892a10: 焔潜生眼觀刹那狂覺忽起。一切衆生所迷 T1937_.46.0892a11: 眞如能迷不覺。眞妄和合二無二相。然則佛 T1937_.46.0892a12: 性雖一。迷悟雖同。六道四生遇縁。熏習親疎 T1937_.46.0892a13: 不等。根性利鈍有異。是故覺有前後。誠不可 T1937_.46.0892a14: 以無明法性一故根性倶同也。是知。一切衆 T1937_.46.0892a15: 生迷無前後。覺有前後。譬如夜間多人同睡。 T1937_.46.0892a16: 睡時雖同。不妨前後起也。善解此譬。來問自 T1937_.46.0892a17: 消矣 T1937_.46.0892a18: 三問。一切衆生既迷本性已。何故忽然能開 T1937_.46.0892a19: 悟耶。若言因善知識教法縁熏得開悟者。只 T1937_.46.0892a20: 如最初一佛。又從何人得法信解開悟耶 T1937_.46.0892a21: 答。衆生得悟縁熏不同。或有無師自悟。承本 T1937_.46.0892a22: 自然智而證之。良由本具靈明。能自推理而 T1937_.46.0892a23: 得解悟。故祖師云。空寂體上無師智自然能 T1937_.46.0892a24: 知。既知自性而便成佛也。一人成佛之後。 T1937_.46.0892a25: 展轉説法化迷衆生。衆生禀教修行。是故 T1937_.46.0892a26: 次第成佛。若爾。何疑最初一佛無從開悟 T1937_.46.0892a27: 耶 T1937_.46.0892a28: 四問。欽聞諸佛果上。凡所證法一切衆生悉 T1937_.46.0892a29: 具有之。今且就人中以論因中。如何辨於 T1937_.46.0892b01: 三明八解五眼六通乃至毛呑巨海芥納須彌 T1937_.46.0892b02: 等用耶。若言至佛果方得者。本有之義又何 T1937_.46.0892b03: 述焉 T1937_.46.0892b04: 答。諸佛衆生縁起雖異。覺海同源。諸佛悟理。 T1937_.46.0892b05: 性相無礙。衆生迷妄。事理懸隔。故金錍曰。衆 T1937_.46.0892b06: 生唯有迷中之事理。諸佛具有悟中之事理。 T1937_.46.0892b07: 迷悟雖殊。事理體一。一佛成道。法界無非此 T1937_.46.0892b08: 佛之依正。衆生自於佛依正中。而生苦樂升 T1937_.46.0892b09: 沈。升沈既作。解脱無期。今則籍教熏修契圓 T1937_.46.0892b10: 實理。傚菩薩之所修。修無所作。同諸佛之 T1937_.46.0892b11: 所證。證諸本具。是則一念頓圓於一切。一切 T1937_.46.0892b12: 普攝於一塵。三明八解日用不虧。五眼六通 T1937_.46.0892b13: 介爾具足。故荊溪曰。凡聖一如。色香泯淨。阿 T1937_.46.0892b14: 鼻依正全處極聖之自心。毘盧身土不愈下 T1937_.46.0892b15: 凡之一念者是也。毛呑芥納者。淨名不思 T1937_.46.0892b16: 議解脱大用也。且凡夫一念造惡之心尚遍 T1937_.46.0892b17: 十方三世。豈不思議大用不即含納。若不信 T1937_.46.0892b18: 凡心理本具足此用。則諸佛果上依正融通 T1937_.46.0892b19: 悉不成矣 T1937_.46.0892b20: 五問。眞妄二法爲同爲異。若言同者。妄本是 T1937_.46.0892b21: 眞 T1937_.46.0892b22: 爲明珠。若言異者。應是離妄有眞。古人不應 T1937_.46.0892b23: 云棄波求水捨器求金。若眞妄兩立又不雙 T1937_.46.0892b24: 存。云何剖伸耶 T1937_.46.0892b25: 答。有眞有妄者。對迷説覺也。絶眞絶妄者。泯 T1937_.46.0892b26: 相離筌也。確論其旨。眞則全妄之眞。妄則全 T1937_.46.0892b27: 眞之妄。二無二體也。佛大聖人説眞説妄者。 T1937_.46.0892b28: 所以欲人慕其眞而破諸妄。使妄不得而興 T1937_.46.0892b29: 也。世人於茲不了。強執現前一念妄心均已 T1937_.46.0892c01: 是佛。正墮古人錯將強認之説矣。若更棄此 T1937_.46.0892c02: 妄念別覓眞如。復同偏教所修。猶如棄波求 T1937_.46.0892c03: 水捨器求金焉。茲二者過猶不及也。要須不 T1937_.46.0892c04: 即不離妙在其中。斯可矣。來意問。以眞妄同 T1937_.46.0892c05: 異者。今答曰。非同異中。假立同異也。非同異 T1937_.46.0892c06: 者。眞妄同源縛脱不二故。假立同異者。迷悟 T1937_.46.0892c07: 不同。情智有異也。如此甄之。自然懸合諸文。 T1937_.46.0892c08: 毋勞委論矣 T1937_.46.0892c09: 六問。夫言無情説法者。爲是名本清淨法性 T1937_.46.0892c10: 爲無情説法。爲是指草木瓦礫爲無情説法。 T1937_.46.0892c11: 若本清淨法性爲無情説法者。此性横遍竪 T1937_.46.0892c12: 窮。生佛平等。不應言説法也。縱有言説。誰爲 T1937_.46.0892c13: 聽受。若指草木瓦礫爲無情説法者。教相如 T1937_.46.0892c14: 何分別耶 T1937_.46.0892c15: 答。無情説法之言。其來尚矣。的論其要。難 T1937_.46.0892c16: 得其旨。汝問以清淨法性草木瓦礫立二法 T1937_.46.0892c17: 也。當知法性之外無別瓦木。瓦木之外無別 T1937_.46.0892c18: 法性。二非二也。故華嚴曰。法性遍在一切 T1937_.46.0892c19: 處一切山河及國土。三世悉在無有餘。亦無 T1937_.46.0892c20: 形相而可得。此道若論有相。充塞太虚。包含 T1937_.46.0892c21: 法界。若論無相。一法不留。見聞不住。卷舒 T1937_.46.0892c22: 自在。體露堂堂。昔南陽忠國師答學者。以牆 T1937_.46.0892c23: 壁瓦礫爲古佛心。不異此旨。若論説法。熾然 T1937_.46.0892c24: 常説。古今無間。華嚴之中塵説刹説佛説衆 T1937_.46.0892c25: 生説三世一切説。若論聽受。十方齊説。十方 T1937_.46.0892c26: 齊聞。三世倶宣。三世倶聽。古人道。虚空問 T1937_.46.0892c27: 萬像。萬像答虚空。誰人親得聞。木叉了角童。 T1937_.46.0892c28: 又云。眞説法時聲不現。正堂堂處沒却身。學 T1937_.46.0892c29: 人又問國師。無情説法誰人得聞。師曰。諸佛 T1937_.46.0893a01: 得聞。曰衆生應無分耶。師曰。我爲衆生説。曰 T1937_.46.0893a02: 某甲聾瞽不聞。師應得聞。師曰。我亦不聞。曰 T1937_.46.0893a03: 師既不聞。爭知無情説法。師曰。我若得聞。即 T1937_.46.0893a04: 齊諸佛。汝即不聞我所説法。曰衆生畢竟得 T1937_.46.0893a05: 聞否。師曰。衆生若聞。即非衆生。國師之答稍 T1937_.46.0893a06: 有深致。識者知之 T1937_.46.0893a07: 七問。世間有情變爲無情。如石夫人地蟾石 T1937_.46.0893a08: 蠏等。無情變爲有情。如麰麥腐草化爲飛蝶 T1937_.46.0893a09: 螢火等。此等生類是何因縁而爾遷變耶 T1937_.46.0893a10: 答。只一如來藏性。衆生循業發現不同。是故 T1937_.46.0893a11: 山河大地建立胎卵濕化成形。如佛頂經曰。 T1937_.46.0893a12: 覺海性澄圓。圓澄覺元妙。元明照生所。所立 T1937_.46.0893a13: 照性亡。迷妄有虚空。依空立世界。想澄成國 T1937_.46.0893a14: 土。知覺乃衆生。且無情化有情者。神識乘時 T1937_.46.0893a15: 而來。依草附木也。有情化無情者。神識遇氣 T1937_.46.0893a16: 遷變。驅枯朽也。當知千變不離於一念。萬 T1937_.46.0893a17: 化難逃於藏識。世間更有火鼠湯蟲氷蠶石 T1937_.46.0893a18: 鷰。情器難量。業報奚測。佛及衆生倶不思議 T1937_.46.0893a19: 於茲見矣 T1937_.46.0893a20: 八問。世間有人。此身未死。彼處已生。如王院 T1937_.46.0893a21: 主等。此何因縁也。若云衆生業用自在者。一 T1937_.46.0893a22: 切衆生皆有業用。何故例無此事耶 T1937_.46.0893a23: 答。天台承南嶽三種妙法。一曰衆生法。二曰 T1937_.46.0893a24: 佛法。三曰心法。此三妙故。不可以牛羊之眼 T1937_.46.0893a25: 觀視。亦不可以凡情世智測識。有如來智眼 T1937_.46.0893a26: 者方堪量度。良由體性不可思議一一高廣 T1937_.46.0893a27: 故。華嚴所謂如心佛亦爾。如佛衆生然。心佛 T1937_.46.0893a28: 及衆生。是三無差別。諸佛妙證無差之道。故 T1937_.46.0893a29: 能於一身化千百億身。於一法演無量諸法 T1937_.46.0893b01: 六根三業法界大用無有窮盡。衆生處迷雖 T1937_.46.0893b02: 不能爾。而由性徳本具此體用故。只於業報 T1937_.46.0893b03: 之身亦能少分變現。如上古舜帝。分身而應 T1937_.46.0893b04: 二妃。倩女離魂而合爲一質。縣令晝寢識化 T1937_.46.0893b05: 爲魚。至有二人雙存枕上。二魂悉在地獄受 T1937_.46.0893b06: 殃者。如斯等事不能殫擧。皆是衆生界中業 T1937_.46.0893b07: 報難思之事。是知不獨王院主一人而已。何 T1937_.46.0893b08: 苦興茲疑難哉 T1937_.46.0893b09: 九問。有情無情既同一眞性。何故斫伐樹木。 T1937_.46.0893b10: 不爲寃對。不令人墮地獄。纔損有情。便爲寃 T1937_.46.0893b11: 對。令人墮苦受報何耶。又復既是依正二報 T1937_.46.0893b12: 同一法性。何故有情有覺知。無情無覺知 T1937_.46.0893b13: 耶 T1937_.46.0893b14: 答。法界體性離諸妄念。相等虚空。無所不遍。 T1937_.46.0893b15: 遍依遍正。遍根遍塵。至一極微無非法界全 T1937_.46.0893b16: 體而遍。嗟夫群生梏桎斯體妄爲情器。情則 T1937_.46.0893b17: 四生六道水陸空行。器則山川嶽涜草木叢 T1937_.46.0893b18: 林。於情分中妄計我人知見。故有苦楚寃對 T1937_.46.0893b19: 之事。器分既無我人知見。故無業累讎償之 T1937_.46.0893b20: 愆。如是不同皆是衆生境界虚妄分別。究論 T1937_.46.0893b21: 法界。體性有何差別。故荊溪曰。縱然造依 T1937_.46.0893b22: 造正。依理終無異轍。斯言是也 T1937_.46.0893b23: 十問。一切衆生既同一覺性。何故捶打他人。 T1937_.46.0893b24: 不覺痛苦。却爲快樂。既各不相知。云何辨平 T1937_.46.0893b25: 等覺性耶 T1937_.46.0893b26: 答。清淨本然。尚無一法可以當情。況論捶打 T1937_.46.0893b27: 痛苦之事。但眞如不守自性。變爲諸法。如一 T1937_.46.0893b28: 源水從流派別清濁動靜海鹹河淡。是故於 T1937_.46.0893b29: 中人我競起。愛惡是興。以強陵弱。攻撃不 T1937_.46.0893c01: 休。子今設問。正是銓量迷妄中事。惟當返妄 T1937_.46.0893c02: 歸眞背塵合覺。則了十方三世一切衆生同 T1937_.46.0893c03: 共一法身一身一智慧力無畏亦然。到此之 T1937_.46.0893c04: 時。一證平等覺性。尚無彼此色相迭相見。豈 T1937_.46.0893c05: 復論於世間捶打勝負哉 T1937_.46.0893c06: 再答泰禪師三問 T1937_.46.0893c07: 禪宗泰禪師問 T1937_.46.0893c08: 清泰不揣下愚。輒具疑問十條。上請教誨。 T1937_.46.0893c09: 茲承賜答。三復感悰。如獲珙寶矣。然則日月 T1937_.46.0893c10: 固明。盲者自咎。其間尚餘三處未曉。不免再
T1937_.46.0893c13: 一問奉。第一答中云。忽然不覺。迷理而生無 T1937_.46.0893c14: 明。只如不覺。依何而生。以何爲體。何因縁故 T1937_.46.0893c15: 忽然生耶 T1937_.46.0893c16: 答。甚深藏性之源非眞非妄。此性隨縁而眞 T1937_.46.0893c17: 而妄。故佛性論云。單眞不生獨妄難成。眞妄 T1937_.46.0893c18: 和合。方有所爲。是故教門所示眞有隨縁不 T1937_.46.0893c19: 變之義。妄有體空成事之能。良以靈源無住。 T1937_.46.0893c20: 隨妄而生。強覺既迷。忽然而起。然此起妄 T1937_.46.0893c21: 之言復應了知其意。若言衆生本覺圓明之 T1937_.46.0893c22: 性。此即直指衆生無始無明而爲法性。以無 T1937_.46.0893c23: 明法性體一故。若言忽然不覺而生無明。 T1937_.46.0893c24: 此即約修以説。對性論起。從本覺體而有不 T1937_.46.0893c25: 覺也。不如是。則不能顯進修之人。是復本還 T1937_.46.0893c26: 源之道矣。以此意故。凡諸經論多云從眞以 T1937_.46.0893c27: 起妄也。其實一切衆生自無始來。唯有迷妄 T1937_.46.0893c28: 不覺而已。故起信論曰。一切衆生不名爲 T1937_.46.0893c29: 覺。以從本以來未曾離念故。説無始無明是 T1937_.46.0894a01: 也。子問不覺依何而生。若曉上意。則不必如 T1937_.46.0894a02: 此問也。如首楞嚴中滿願子嘗疑此事。佛 T1937_.46.0894a03: 反責曰。既稱爲妄。云何有因。又圓覺經金 T1937_.46.0894a04: 剛藏亦啓此難。佛斥非爲正問。諦觀兩處。佛 T1937_.46.0894a05: 意誠不欲興此疑難。蓋衆生之妄自無始即 T1937_.46.0894a06: 有之也 T1937_.46.0894a07: 二問奉。第二答中云。一切衆生迷無前後。覺 T1937_.46.0894a08: 有前後。譬如夜間多人同睡。睡時雖同。不妨 T1937_.46.0894a09: 前後起也。若如此漸漸覺悟成佛。應是衆生 T1937_.46.0894a10: 界有畢盡之期。若然者。經論之中何以並言 T1937_.46.0894a11: 衆生無邊耶 T1937_.46.0894a12: 答。一切衆生無始覆眞和合而起諸相。雖眞 T1937_.46.0894a13: 源不二。而所照有殊。如古徳道。含生隨業現。 T1937_.46.0894a14: 三界不同躯。如漚依水起。水不礙沈浮。迷源 T1937_.46.0894a15: 雖不二。熏發有賢愚。來問以衆生成佛衆生 T1937_.46.0894a16: 界盡者。如彼水生浮漚。漚雖前後滅。即不可 T1937_.46.0894a17: 言水隨滅也。故佛藏經云。一日之中有百千 T1937_.46.0894a18: 萬億恒河沙衆生。一時成佛。衆生界不減。佛 T1937_.46.0894a19: 界亦不増。何以故。如來藏無盡故。又長沙大 T1937_.46.0894a20: 師讃南泉云。堂堂南泉三世之源。金剛常住 T1937_.46.0894a21: 十方無盡。其旨亦同。當善思惟。切勿於衆生 T1937_.46.0894a22: 難思境界中而起斷滅見也 T1937_.46.0894a23: 三問奉。第六答無情説法中云。十方齊説。十 T1937_.46.0894a24: 方齊聞。三世倶宣。三世倶聽。既齊説。又如何 T1937_.46.0894a25: 倶聞。既齊宣。又如何倶聽。況復諸聖又如何 T1937_.46.0894a26: 用聞耶 T1937_.46.0894a27: 答。子疑齊説齊聞倶宣倶聽者。當知刹刹塵 T1937_.46.0894a28: 塵倶説倶聽。説聽同時。了無異趣。妙哉此境。 T1937_.46.0894a29: 不可以言想求。不可以凡情測。是大總相法 T1937_.46.0894b01: 門寂而常照。法身冥資之境也。故荊溪曰。願 T1937_.46.0894b02: 解脱之日。依報正報常宣妙經。一刹一塵無 T1937_.46.0894b03: 非利物。又問諸聖如何用聞者。既云法身冥 T1937_.46.0894b04: 資一切倶説。豈不能一切倶聽。如是則言不 T1937_.46.0894b05: 干舌。千聖倶聞。照故恒説。遮故倶聽。衆生 T1937_.46.0894b06: 纔聞即同諸佛。前佛後佛其一揆焉。若更別 T1937_.46.0894b07: 立程途。則非西聖一路涅槃門矣 T1937_.46.0894b08: 天童凝禪師上四明法師第一書 T1937_.46.0894b09: 正月十八日。天童山景徳禪寺住持傳法苾芻
T1937_.46.0894b15: 鈔。義峯孤聳。非郄克之足能躋。教海汪洋。豈 T1937_.46.0894b16: 師曠之耳能盡者也。珍重珍重。中所援引。達 T1937_.46.0894b17: 磨門下三人得法而有淺深。尼總持云。斷煩 T1937_.46.0894b18: 惱證菩提。師云。得吾皮。道育云。迷即煩惱。 T1937_.46.0894b19: 悟即菩提。師云得吾肉。慧可云。本無煩惱。元 T1937_.46.0894b20: 是菩提。師云。得吾髓。但爲傳聞故無實證。未 T1937_.46.0894b21: 知斯語得自何人。大凡開物指迷。必須據文 T1937_.46.0894b22: 顯解。豈可以道聽途説將爲正解。禮云。記憶 T1937_.46.0894b23: 之言不足以爲人師。此亦慮無稽之言以爲正 T1937_.46.0894b24: 説者也。寧可指鹿爲馬。事類趙高。使民戰栗。 T1937_.46.0894b25: 宛同宰我。今據祖堂及傳燈録。只云。二祖禮 T1937_.46.0894b26: 三拜依本位而立。未委彼宗。復何爲解。今或 T1937_.46.0894b27: 有師云。達磨之道但接下根。未通上智。又云。 T1937_.46.0894b28: 悟即心之理。昧心外之法。斯皆以管窺天。將 T1937_.46.0894b29: 螺酌海者也。今試辨之。原夫病在膏盲者。失 T1937_.46.0894c01: 之於針砭。滯名相者。封之於言句。豈教不能 T1937_.46.0894c02: 明心。而藥弗能瘳疾耶。良由積療増痾夥言 T1937_.46.0894c03: 惑性。是以祖師西來。直指人心見性成佛。亦 T1937_.46.0894c04: 方便之一揆耳。或者猶云。但指即心未入佛 T1937_.46.0894c05: 慧。如般若説九類皆住無爲涅槃。華嚴云一 T1937_.46.0894c06: 念普觀無量劫。未知此説與祖師之道同耶 T1937_.46.0894c07: 異耶。噫小智自私賤彼貴我。達人大觀無可 T1937_.46.0894c08: 不可。古賢之言信而有徴矣。然則田巴毀三 T1937_.46.0894c09: 皇罪五帝。隨而和之者千人。蓋海上有逐臭 T1937_.46.0894c10: 之夫。詎田巴之道能勝於三皇五帝之道者 T1937_.46.0894c11: 也。教主大師久積淨行。恢張教網。前無古人。 T1937_.46.0894c12: 後不可繼。自當依經解義續智者之眞風。何 T1937_.46.0894c13: 必採鄙俚之言。玷啓迪之旨乎。願削傳聞。自 T1937_.46.0894c14: 扶本教。無使滯名相者而取傚焉。幸甚不宣。
T1937_.46.0894c17: 四明法師復天童凝禪師第一書 T1937_.46.0894c18: 正月二十四日。延慶院住持傳天台教觀比丘
T1937_.46.0894c21: 實倶贍。舒卷忘倦。珍荷彌多。但以夙事懺摩。 T1937_.46.0894c22: 全疎文學。將謀投報。預抱忸怩。然閲華詞。
T1937_.46.0894c25: 淺詞荒。敢冀宗師之觀覽。其中所引。達磨門 T1937_.46.0894c26: 下三人得法淺深不同。尼總持云。斷煩惱證 T1937_.46.0894c27: 菩提。師云得吾皮。道育云。迷即煩惱悟即菩 T1937_.46.0894c28: 提。師云得吾肉。慧可云。本無煩惱元是菩提。 T1937_.46.0894c29: 師云得吾髓。來書云。此語不契祖堂及傳燈 T1937_.46.0895a01: 録。謂是道聽途説採乎鄙俚之談。而不知此
T1937_.46.0895a04: 同派別。首云。達磨直出慧可。傍傳道育及尼 T1937_.46.0895a05: 總持。乃示三人見解親疎。故有斯語。此之後 T1937_.46.0895a06: 集印本見存。南北相傳流行不絶。曾逢點授 T1937_.46.0895a07: 因是得聞。而況有唐圭峯禪師帝王問道。相 T1937_.46.0895a08: 國親承。和會諸宗。集成禪藏。製禪源詮都序 T1937_.46.0895a09: 兩卷。及茲後集爲世所貴。何爲鄙俚之談。豈 T1937_.46.0895a10: 是道聽途説。此乃禪門自生矛盾。固非講士 T1937_.46.0895a11: 敢此譏呵。只如祖堂亦是人師集録。誰是誰 T1937_.46.0895a12: 非。言何容易。夫法本無説。説必被機。機發在 T1937_.46.0895a13: 縁。縁有賓主。故諸聖人抑彼揚此。是一非諸。 T1937_.46.0895a14: 補處逸多尚受折於維摩詰。上首尸利甘負 T1937_.46.0895a15: 屈於菴提遮。豈補處納言。上首暗理。蓋知縁 T1937_.46.0895a16: 不在己。是以功讓於他。以至正像法中。華竺 T1937_.46.0895a17: 宗主空有更破。性相互非。業禪者屡斥尋文。 T1937_.46.0895a18: 傳教者或譏暗證。皆爲進於初學欲使深於 T1937_.46.0895a19: 本宗。智論立悉檀被機。禪經用四隨益物。設 T1937_.46.0895a20: 化之法大體合然。但以假名引令入實。不得 T1937_.46.0895a21: 其意。寧免生疑。來書又云。今或有師云。達磨 T1937_.46.0895a22: 之道但接下根未通上智。又云。悟即心之理。 T1937_.46.0895a23: 昧心外之法。未審此語何文所載。何處親聞。 T1937_.46.0895a24: 無求閭巷之音而構誣罔之説。道聽途説。事 T1937_.46.0895a25: 有所歸矣。且夫信行法行各有利根鈍根。唯 T1937_.46.0895a26: 色唯心豈分内法外法。刹那九世一念三千 T1937_.46.0895a27: 理事倶融。頻彰指要。既蒙顧視。合察源流。 T1937_.46.0895a28: 願存爲法之心。廣闡利人之道。俾信法根性 T1937_.46.0895a29: 從説默開明。無使達磨子孫獨能破立。智者 T1937_.46.0895b01: 宗裔全廢抑揚。則彼衆當機有趣眞之路。令 T1937_.46.0895b02: 此宗來學絶入理之門。禪師悟徹一心。辯超 T1937_.46.0895b03: 千古。爲佛祖之了使。作人天之導師。希開博 T1937_.46.0895b04: 濟之懷。勿任偏情之執。講懺之隙倉卒奉酬。 T1937_.46.0895b05: 幸無以朴野而見誚焉。不宣。延慶院住持傳
T1937_.46.0895b08: 正月二十八日。天童山景徳禪寺住持傳法比
T1937_.46.0895b12: 示。徴引源流。徒知出於圭峯。問因相國三宗 T1937_.46.0895b13: 辨異。未盡所長。殊不知。知解宗徒祖師昔記。 T1937_.46.0895b14: 循其泛説。詎愜通懷。彼禪源詮云。達磨九年 T1937_.46.0895b15: 面壁。蓋爲絶縁。由是祖師獨斷乃云。知之一 T1937_.46.0895b16: 字是衆妙之門。今達磨所傳唯靈知而已。至 T1937_.46.0895b17: 於深推荷澤輕視牛頭。矛盾之言洋洋于外。 T1937_.46.0895b18: 既曰曾逢點授。合具雌黄。何異採鄙俚之言 T1937_.46.0895b19: 資脣吻之解。且夫達磨之得二祖。亦猶思大 T1937_.46.0895b20: 之有智者。垂範作則。千古皎如。儻智者之言 T1937_.46.0895b21: 教成非。而達磨之子孫亦謬。豈容緘默。須議 T1937_.46.0895b22: 師承。非之則謗因謗縁空招捺落。是之則正 T1937_.46.0895b23: 人正己信奉謳和。豈謂相國親承帝王問道。 T1937_.46.0895b24: 北宗神秀四帝國師。藉勢恃權。其風自弭。來 T1937_.46.0895b25: 書又云。補處逸多尚受折於維摩詰。上首尸 T1937_.46.0895b26: 利甘負屈於菴提遮。蓋知縁不在己。是以功 T1937_.46.0895b27: 讓於他。若如是。則雖曉抑揚。罔窮實際。苟云 T1937_.46.0895b28: 功讓。未喩下懷。又云。業禪者屡斥尋文。傳教 T1937_.46.0895b29: 者或譏暗證。俾信法根性從説默開明。無使 T1937_.46.0895c01: 達磨子孫獨能破立。智者宗裔全廢抑揚。此 T1937_.46.0895c02: 者深思。誰之咎歟。剛云破立。以過疣人。豈不 T1937_.46.0895c03: 云一念三千刹那九世。禪教之旨何理不臧。 T1937_.46.0895c04: 思益經云。説法有二種。若聖説法若聖默然。 T1937_.46.0895c05: 何必有説滯言。無説乖旨。實惟不二。非任偏 T1937_.46.0895c06: 情。昔人截耳捐身。引腸斷臂。斯有由矣。不然 T1937_.46.0895c07: 賈有餘勇。恃死不迴。山人毎一經心。如負荊 T1937_.46.0895c08: 剌。願吾大師力扶像運。深察源流。無使正法 T1937_.46.0895c09: 澆漓人情美順。唯宗高範。是振淳風。知事懺 T1937_.46.0895c10: 摩必無虚日。再形鄙抱。專候斥呵。不宣。天童
T1937_.46.0895c13: 四明又復天童第二書 T1937_.46.0895c14: 二月初七日。延慶院住持傳天台教觀比丘
T1937_.46.0895c17: 法全不據文。乃是道聽途説。採乎鄙俚之談。 T1937_.46.0895c18: 蓋由不曉斯文出自圭峯後集。只齊曾見非彼 T1937_.46.0895c19: 所聞。故以長書責無實證。今知所出。合恥鮮 T1937_.46.0895c20: 聞。如何却斥圭峯棄乎援據。噫過而不改斯 T1937_.46.0895c21: 成過也。且如指要所引。非無所以。蓋智者立 T1937_.46.0895c22: 法華絶待十妙止觀圓頓十乘。以煩惱即菩 T1937_.46.0895c23: 提生死即涅槃二句之文而爲剛格。誠非二 T1937_.46.0895c24: 法相合名即。故不可以斷證明之。亦非一法 T1937_.46.0895c25: 翻轉名即。故不可以迷悟示之。煩惱非定本 T1937_.46.0895c26: 無。菩提非定本有。故用煩惱即菩提等。絶其 T1937_.46.0895c27: 言詮。寂其思慮。俾妙解圓明妙行密契妙理 T1937_.46.0895c28: 頓顯故也。柰以天台宗教陵遲之際。圭峯後 T1937_.46.0895c29: 集流衍來呉。禪講之徒多所宗尚。咸云。達 T1937_.46.0896a01: 磨印於二祖。本無煩惱元是菩提。方爲得髓。 T1937_.46.0896a02: 智者所説既同道育之解。乃成得肉之言。鄙 T1937_.46.0896a03: 僧忝嗣台宗。得無傷痛。況聞點授。粗見否臧。 T1937_.46.0896a04: 遂於指要文中對揚厥旨。何任唇吻之便。而 T1937_.46.0896a05: 浪有所譏。且夫分宗受法。傳教接人。人據圭 T1937_.46.0896a06: 峯難於本教。豈不依教而返破之。斯皆扶樹 T1937_.46.0896a07: 本宗。勉勵初學。證悟之際。彼此豈存。前所謂 T1937_.46.0896a08: 設化之法大體合然。悉檀被機。四隨益物。不 T1937_.46.0896a09: 得其意。信有狐疑。洎觀捐身斷臂之心。如負 T1937_.46.0896a10: 芒剌之語。後五百歳能幾人乎省己扶宗。既 T1937_.46.0896a11: 能如此。於他護法。豈得周遮。幸冀禪師博覽 T1937_.46.0896a12: 本宗。善揚祖道。無得阻他。釋難便成。立我化 T1937_.46.0896a13: 功。蒙索報音。詎可緘默。不宣。延慶院住持傳
T1937_.46.0896a16: 二月十四日。天童山景徳禪寺住持傳法比丘
T1937_.46.0896a20: 文刻義。只曰相傳。達磨門下三人得法而有
T1937_.46.0896a23: 妄生穿鑿。合曉否臧。或達磨授二祖。有本無 T1937_.46.0896a24: 之説。道育尼總持有斷煩惱之稱。則圭峯言 T1937_.46.0896a25: 之。而大師議之。斯亦可矣。既元無此説。擬剥 T1937_.46.0896a26: 何人。豈可逐浪隨流揚聲遏響。前云。設化之 T1937_.46.0896a27: 道大體合然。斯未可也。大凡援引古今。存乎 T1937_.46.0896a28: 婉當。彼宗固執可示斥呵。方謂抑揚昭乎義 T1937_.46.0896a29: 理。苟弘教者引佛經不當。亦須削之。如是則 T1937_.46.0896b01: 稱作人師堪爲教主。後生宗範千古不逾。所 T1937_.46.0896b02: 謂學而不思。傳而不習。斯之爲恥。何恥鮮聞。 T1937_.46.0896b03: 來書又云。天台宗教陵遲之際。圭峯集流衍 T1937_.46.0896b04: 來呉。人據圭峯難於台教。豈不依教而返破 T1937_.46.0896b05: 之斯皆扶樹本宗勉勵初學耳。甞試論之。原 T1937_.46.0896b06: 夫聖人立教示迷。情同蒭狗。智類氷壺。神遇 T1937_.46.0896b07: 之懷道無不在。豈同鄙俚有濫道途。常患學 T1937_.46.0896b08: 佛從師未能忘筌離相。余與大師言議者。蓋 T1937_.46.0896b09: 存大師永永之道也。假使信任圭峯爲是。須 T1937_.46.0896b10: 知迴顧。祖堂無言。未墜本宗。尚猶焚躯煉指。 T1937_.46.0896b11: 豈同外道。非理赴火。投崖革故。是宜鼎新無 T1937_.46.0896b12: 爽。所依止觀十乘法華十妙菩提煩惱信本 T1937_.46.0896b13: 無差。綱格之言。豈容繁剖。所謂過而不改。斯 T1937_.46.0896b14: 有歸矣。不宣。天童山景徳禪寺住持傳法比
T1937_.46.0896b17: 吾祖法智尊者。始因錢唐奉先清師製珠指解 T1937_.46.0896b18: 十不二門。總在一念之文爲眞心。別分色心 T1937_.46.0896b19: 之言爲俗諦。改色心門。造謂體用爲造。謂體 T1937_.46.0896b20: 同改内外門。三千即空即假即中爲即空即 T1937_.46.0896b21: 中。凡改二十來字。天台𦸸師注不二門。立唯 T1937_.46.0896b22: 觀不思議境。消一念三千唯色唯心。爲眞諦。 T1937_.46.0896b23: 法智憫而救之。所以指要之所由作。故序云。 T1937_.46.0896b24: 或示或注著述云云。是此也。清師又立生佛 T1937_.46.0896b25: 三千爲事造。心法三千爲理造。而不知三法 T1937_.46.0896b26: 各具事理。如指要破曰。據他所釋。心法是理。 T1937_.46.0896b27: 唯論能具能造。生佛是事。唯有所具所造。則 T1937_.46.0896b28: 心造之義尚虧。無差之文永失。又序曰。事理 T1937_.46.0896b29: 未明。解行無託。此皆破於清公也。然指要之 T1937_.46.0896c01: 中正明觀心達妄之道。闢他山外觀眞之非。 T1937_.46.0896c02: 文引煩惱即菩提生死即涅槃二句。爲發心 T1937_.46.0896c03: 立行之本。因此揀示達磨門下三人得道淺 T1937_.46.0896c04: 深。可大師云。本無煩惱元是菩提。達磨曰。得 T1937_.46.0896c05: 吾髓。法智評之曰。可師之見意縱階。此語且 T1937_.46.0896c06: 未圓。凝禪師謂指要所引差錯。從而辨之。乃 T1937_.46.0896c07: 準祖堂及傳燈録。當時可師但禮三拜。依位 T1937_.46.0896c08: 而立。而不曾有本無煩惱等言。凝公如此扶 T1937_.46.0896c09: 救。毀斥法智云。是道聽途説。非爲正論。殊不 T1937_.46.0896c10: 知。法智準圭峯後集而示。到此凝公自當結 T1937_.46.0896c11: 舌服膺。柰何後書倔強不已。今更就彼書辨 T1937_.46.0896c12: 之。若將可大師無言依位而立。便是顯圓頓 T1937_.46.0896c13: 者。且身子云。吾聞解脱之中無有言説。大品 T1937_.46.0896c14: 云。若有一法過涅槃。我亦説如幻。又有無言 T1937_.46.0896c15: 童子淨名杜口等。今問。此諸無言而與可師 T1937_.46.0896c16: 無言。爲同爲異。請端的示之。切莫通謾。又 T1937_.46.0896c17: 如阿含外道問佛。不問有言無言。如來踞座。 T1937_.46.0896c18: 外道讃云。世尊大慈開我迷雲。即禮三拜而 T1937_.46.0896c19: 退。阿難問佛。外道得何法而退。佛言。如快 T1937_.46.0896c20: 馬見鞭影即著正路也。祖堂引爲圓頓第一則 T1937_.46.0896c21: 語。天台判此爲小乘三藏。若望圓頓猶霄壞 T1937_.46.0896c22: 焉。故知不可纔見無言便謂眞證也。當時四 T1937_.46.0896c23: 明太守直閣林公見二師諍議不已。因請法智 T1937_.46.0896c24: 於指要下和融之語。法智不得而辭遂改之
T1937_.46.0897a02: 教悟宗。仁者依此修行。自得度世。荊溪甞判 T1937_.46.0897a03: 楞伽。階天台別教。以經云一切衆生自心現 T1937_.46.0897a04: 流之義。大慧菩薩問。是頓是漸。佛答是漸。既 T1937_.46.0897a05: 言是漸。安得指爲頓耶。準此則法智所評信 T1937_.46.0897a06: 不誣矣。今謹録當時議書五番。非但令後昆 T1937_.46.0897a07: 睹指要新舊二文來力。抑亦不昧先時辨論 T1937_.46.0897a08: 之因起也
T1937_.46.0897a11: 法智學行高妙。凡所著作。莫不立宗旨闢僻 T1937_.46.0897a12: 邪開奬人心到眞實地。指要鈔中。引圭峯後 T1937_.46.0897a13: 集。比決幽奧。而天童凝禪師者一見喜之。但 T1937_.46.0897a14: 謂。其所引少有參錯。欲法智改正之而已。書 T1937_.46.0897a15: 簡往返凡二十許。其末至有云千士諾諾不 T1937_.46.0897a16: 如一士諤諤。使大法流衍百世無瑕玭者也。 T1937_.46.0897a17: 余昔親見此帖。字劃如鍾繇。語如韓退之。眞 T1937_.46.0897a18: 可愛也。或謂。法智以此聊爲改正。又聞。指要 T1937_.46.0897a19: 既出。雪竇顯禪師特出山。羞齋爲慶。仍有茶 T1937_.46.0897a20: 牓。具美其事。余未甞見之。甞睹廣智初主南 T1937_.46.0897a21: 湖法席時。顯公雖已老。亦牓煎茶。但記其高 T1937_.46.0897a22: 頭大麻牋。其字小古。以此知。法智之時不虚 T1937_.46.0897a23: 也。在昔禪教一體氣味相尚。至有如此者
T1937_.46.0897a27: T1937_.46.0897a28: T1937_.46.0897a29: T1937_.46.0897b01: T1937_.46.0897b02: T1937_.46.0897b03: T1937_.46.0897b04: 四明石芝沙門宗曉編 T1937_.46.0897b05: 眞宗皇帝諭旨留四明住世 T1937_.46.0897b06: 楊文公賀法智受命服啓 T1937_.46.0897b07: 法智大師謝楊文公啓 T1937_.46.0897b08: 楊文公請法智住世書 T1937_.46.0897b09: 法智復楊文公書 T1937_.46.0897b10: 楊文公謝法智答義書啓 T1937_.46.0897b11: 楊文公三問并法智答 T1937_.46.0897b12: 楊文公謝法智答問啓 T1937_.46.0897b13: 法智再書上楊文公 T1937_.46.0897b14: 楊文公再書請法智住世 T1937_.46.0897b15: 楊文公書上太守李夷庚同請住世 T1937_.46.0897b16: 楊文公上天竺懺主啓 T1937_.46.0897b17: 又致請法智住世内簡 T1937_.46.0897b18: 楊文公又書留法智住世 T1937_.46.0897b19: 法智再復文公啓 T1937_.46.0897b20: 法智謝李駙馬請住世書 T1937_.46.0897b21: 法智賀楊文公加翰林書 T1937_.46.0897b22: 楊文公謝法智賀書 T1937_.46.0897b23: 李駙馬薦法智師號賀啓 T1937_.46.0897b24: 法智謝李駙馬啓 T1937_.46.0897b25: 慧照法師跋前往復書 T1937_.46.0897b26: 草菴法師紀往復書中事 T1937_.46.0897b27: 昭講主上四明法師書
T1937_.46.0897c09: 眞宗皇帝諭旨留四明住世 T1937_.46.0897c10: 四明教主禮公。釋門之高者也。聚徒實繁。而 T1937_.46.0897c11: 專以淨土之法。普勸修治。天禧初結十僧。行 T1937_.46.0897c12: 懺法。三年期滿焚身。内翰楊大年。慕其爲人。
T1937_.46.0897c15: 具請。冀徇群情。乞住世以爲期。希傳持而興 T1937_.46.0897c16: 利。願垂許可。庶獲瞻風。禮終不允。大年又貽 T1937_.46.0897c17: 書天竺式師。託躬詣以留之。書曰。昨爲明州 T1937_.46.0897c18: 禮座主。宏發願心。精修懺法。期以三年。並趨 T1937_.46.0897c19: 火化。況此僧傳持大教爲世導師。得其久住。 T1937_.46.0897c20: 利益甚多。誠懷景重。竊欲勸留。罄叙克誠。遂 T1937_.46.0897c21: 形懇請。得其報音。確乎不拔。竊知懺主。與之 T1937_.46.0897c22: 同禀。並化東南。可渉淅江之巨浸。造鄞水之
T1937_.46.0897c27: 奏 T1937_.46.0897c28: 眞宗曰。臣請楊億。爲先父撰神道碑。不受潤 T1937_.46.0897c29: 筆。況詞臣受所贈世之常規。乞降旨以受。上 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 880 881 882 883 884 885 886 887 888 889 890 891 892 893 894 895 [行番号:有/無] [返り点:無/有] [CITE] |