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十不二門 (No. 1927_ 湛然述 ) in Vol. 46 702 703 704 [行番号:有/無] [返り点:無/有] [CITE]
T1927_.46.0702c13: No.1927[cf.No.1928] T1927_.46.0702c14: T1927_.46.0702c15: 十不二門 T1927_.46.0702c16: 唐荊溪尊者湛然述 T1927_.46.0702c17: 然此迹門。談其因果及以自他。使一代教門 T1927_.46.0702c18: 融通入妙故。凡諸義釋。皆約四教及以五味。 T1927_.46.0702c19: 意在開教悉入醍醐。觀心乃是教行樞機。仍 T1927_.46.0702c20: 且略點寄在諸説或存或沒。非部正意。故縱 T1927_.46.0702c21: 有施設託事附法。或辯十觀列名而已。所明 T1927_.46.0702c22: 理境智行位法。能化所化意在能詮。詮中咸 T1927_.46.0702c23: 妙爲*辯詮内始末自他故。具演十妙搜括一 T1927_.46.0702c24: 化。出世大意罄無不盡。故不可不了十妙大 T1927_.46.0702c25: 綱。故撮十妙爲觀法大體。若解迹妙本妙非 T1927_.46.0702c26: 遙。應知但是離合異耳。因果義一自他何殊。 T1927_.46.0702c27: 故下文云。本迹雖殊不思議一。況體宗用秖 T1927_.46.0702c28: 是自他因果法故。況復教相秖是分別前之 T1927_.46.0702c29: 四章。使前四章與諸文永異。若曉斯旨則教 T1927_.46.0703a01: 有所歸。一期縱横不出一心三千世間即空 T1927_.46.0703a02: 假中。理境乃至利益咸爾。則止觀十乘。成今 T1927_.46.0703a03: 自行因果。起教一章。成今化他能所。則彼此 T1927_.46.0703a04: 昭著法華行成。使功不唐捐所詮可識。故更 T1927_.46.0703a05: 以十門收攝十妙。何者。爲實施權則不二而 T1927_.46.0703a06: 二。開權顯實則二而不二。法既教部咸開成 T1927_.46.0703a07: 妙故。此十門不二爲目。一一門下以六即檢 T1927_.46.0703a08: 之。本門已廣引誠證。此下但直申一理。使 T1927_.46.0703a09: 一部經旨皎在目前 T1927_.46.0703a10: 一者色心不二門。二者内外不二門。三者修 T1927_.46.0703a11: 性不二門。四者因果不二門。五者染淨不二 T1927_.46.0703a12: 門。六者依正不二門。七者自他不二門。八者 T1927_.46.0703a13: 三業不二門。九者權實不二門。十者受潤不 T1927_.46.0703a14: 二門。是中第一從境妙立名。第二第三從智 T1927_.46.0703a15: 行立名。第四從位法立名。第五第六第七從 T1927_.46.0703a16: 感應神通立名。第八第九從説法立名。第十 T1927_.46.0703a17: 從眷屬利益立名。一色心不二門者。且十如 T1927_.46.0703a18: 境乃至無諦。一一皆可總別二意。總在一 T1927_.46.0703a19: 念。別分色心。何者。初十如中相唯在色。性唯 T1927_.46.0703a20: 在心。體力作縁義兼色心。因果唯心。報唯約 T1927_.46.0703a21: 色。十二因縁苦業兩兼。惑唯在心。四諦則三 T1927_.46.0703a22: 兼色心。滅唯在心。二諦三諦皆俗具色心。眞 T1927_.46.0703a23: 中唯心。一實及無。準此可見。既知別已攝別 T1927_.46.0703a24: 入總。一切諸法無非心性。一性無性三千宛 T1927_.46.0703a25: 然。當知心之色心即心名變。變名爲造造謂 T1927_.46.0703a26: 體用。是則非色非心而色而心。唯色唯心良 T1927_.46.0703a27: 由於此。故知但識一念。遍見己他生佛。他生 T1927_.46.0703a28: 他佛尚與心同。況己心生佛寧乖一念。故彼 T1927_.46.0703a29: 彼境法。差差而不差 T1927_.46.0703b01: 二内外不二門者。凡所觀境不出内外。外謂 T1927_.46.0703b02: 託彼依正色心。即空假中。即空假中妙。故色 T1927_.46.0703b03: 心體絶。唯一實性無空假中。色心宛然豁同 T1927_.46.0703b04: 眞淨。無復衆生七方便異。不見國土淨穢差 T1927_.46.0703b05: 品。而帝網依正終自炳然。所言内者。先了外 T1927_.46.0703b06: 色心一念無念。唯内體三千即空假中。是則 T1927_.46.0703b07: 外法全爲心性。心性無外攝無不周。十方諸 T1927_.46.0703b08: 佛法界有情性。體無殊一切咸遍。誰云内外 T1927_.46.0703b09: 色心己他。此即用向色心不二門成 T1927_.46.0703b10: 三修性不二門者。性徳秖是界如一念。此内 T1927_.46.0703b11: 界如三法具足。性雖本爾。藉智起修。由修照 T1927_.46.0703b12: 性。由性發修。存性則全修成性。起修則全性 T1927_.46.0703b13: 成修。性無所移修常宛爾。修又二種。順修逆 T1927_.46.0703b14: 修。順謂了性爲行。逆謂背性成迷。迷了二心。 T1927_.46.0703b15: 心雖不二逆順二性。性事恒殊。可由事不移 T1927_.46.0703b16: 心。則令迷修成了。故須一期迷了照性。成修 T1927_.46.0703b17: 見性修心二心倶泯。又了順修對性有離有 T1927_.46.0703b18: 合。離謂修性各三。合謂修二性一。修二各三 T1927_.46.0703b19: 共發性三。是則修雖具九。九秖是三。爲對性 T1927_.46.0703b20: 明修故合修爲二。二與一性如水爲波。二亦 T1927_.46.0703b21: 無二亦如波水。應知性指三障。是故具三。修 T1927_.46.0703b22: 從性成。成三法爾。達無修性唯一妙乘。無所 T1927_.46.0703b23: 分別。法界洞朗。此由内外不二門成 T1927_.46.0703b24: 四因果不二門者。衆生心因既具三軌。此因 T1927_.46.0703b25: 成果名三涅槃。因果無殊始終理一。若爾因 T1927_.46.0703b26: 徳已具。何不住因。但由迷因各自謂實若。了 T1927_.46.0703b27: 迷性實唯住因故。久研此因因顯名果。秖縁 T1927_.46.0703b28: 因果理一。用此一理爲因。理顯無復果名。豈 T1927_.46.0703b29: 可仍存因號。因果既泯理性自亡。秖由亡智 T1927_.46.0703c01: 親疎。致使迷成厚薄。迷厚薄故強分三惑。義 T1927_.46.0703c02: 開六即名智淺深。故如夢勤加空名惑絶。幻 T1927_.46.0703c03: 因既滿鏡像果圓。空像雖即義同。而空虚像 T1927_.46.0703c04: 實。像實故稱理本有。空虚故迷轉成性。是則 T1927_.46.0703c05: 不二而二立因果殊。二而不二始終體一。若 T1927_.46.0703c06: 謂因異果因亦非因。曉果從因因方克果。所 T1927_.46.0703c07: 以三千在理同名無明。三千果成咸稱常樂。 T1927_.46.0703c08: 三千無改無明即明。三千並常倶體倶用。此 T1927_.46.0703c09: 以修性不二門成 T1927_.46.0703c10: 五染淨不二門者。若識無始即法性爲無明。 T1927_.46.0703c11: 故可了今即無明爲法性。法性之與無明遍 T1927_.46.0703c12: 造諸法。名之爲染。無明之與法性。遍應衆縁 T1927_.46.0703c13: 號之爲淨。濁水清水。波濕無殊。清濁雖即由 T1927_.46.0703c14: 縁。而濁成本有。濁雖本有而全體是清。以二 T1927_.46.0703c15: 波理通擧體是用。故三千因果倶名縁起。迷 T1927_.46.0703c16: 悟縁起不離刹那。刹那性常縁起理一。一理 T1927_.46.0703c17: 之内而分淨穢。別則六穢四淨。通則十通淨 T1927_.46.0703c18: 穢。故知刹那染體悉淨。三千未顯驗體仍迷。 T1927_.46.0703c19: 故相似位成六根遍照。照分十界各倶灼然。 T1927_.46.0703c20: 豈六根淨人謂十定十。分眞垂迹十界亦然。 T1927_.46.0703c21: 乃至果成等彼百界。故須初心而遮而照。照 T1927_.46.0703c22: 故三千恒具。遮故法爾空中。終日雙亡終日 T1927_.46.0703c23: 雙照。不動此念遍應無方。隨感而施淨穢斯 T1927_.46.0703c24: 泯。亡淨穢故以空以中。仍由空中轉染爲淨。 T1927_.46.0703c25: 由了染淨空中自亡。此以因果不二門成 T1927_.46.0703c26: 六依正不二門者。已證遮那一體不二。良由 T1927_.46.0703c27: 無始一念三千。以三千中生陰二千爲正。國 T1927_.46.0703c28: 土一千屬依。依正既居一心。一心豈分能所。 T1927_.46.0703c29: 雖無能所依正宛然。是則理性名字觀行。已 T1927_.46.0704a01: 有不二依正之相。故使自他因果相攝。但衆 T1927_.46.0704a02: 生在理果雖未辦。一切莫非遮那妙境。然應 T1927_.46.0704a03: 復了諸佛法體非遍而遍。衆生理性非局而 T1927_.46.0704a04: 局。始終不改大小無妨。因果理同依正何別。 T1927_.46.0704a05: 故淨穢之土勝劣之身。塵身與法身量同。塵 T1927_.46.0704a06: 國與寂光無異。是則一一塵刹一切刹。一一 T1927_.46.0704a07: 塵身一切身。廣狹勝劣難思議。淨穢方所無 T1927_.46.0704a08: 窮盡。若非三千空假中。安能成茲自在用。如 T1927_.46.0704a09: 是方知生佛等。彼此事理互相收。此以染淨 T1927_.46.0704a10: 不二門成 T1927_.46.0704a11: 七自他不二門者。隨機利他事乃憑本。本謂 T1927_.46.0704a12: 一性具足自他。方至果位自即益他。如理性 T1927_.46.0704a13: 三徳三諦三千。自行唯在空中利他三千赴 T1927_.46.0704a14: 物。物機無量不出三千。能應雖多不出十界。 T1927_.46.0704a15: 界界轉現不出一念。土土互生不出寂光。衆 T1927_.46.0704a16: 生由理具三千故能感。諸佛由三千理滿故 T1927_.46.0704a17: 能應。應遍機遍欣赴不差。不然豈能如鏡現 T1927_.46.0704a18: 像。鏡有現像之理。形有生像之性。若一形對 T1927_.46.0704a19: 不能現像。則鏡理有窮形事不通。若與鏡隔 T1927_.46.0704a20: 則容有是理。無有形對而不像者。若鏡未現 T1927_.46.0704a21: 像由塵所遮。去塵由人磨。現像非關磨者。以 T1927_.46.0704a22: 喩觀法大旨可知。應知理雖自他具足。必藉 T1927_.46.0704a23: 縁了爲利他功。復由縁了。與性一合方能稱 T1927_.46.0704a24: 性。施設萬端則不起自性化無方所。此由依 T1927_.46.0704a25: 正不二門成 T1927_.46.0704a26: 八三業不二門者。於化他門事分三密。隨順 T1927_.46.0704a27: 物理得名不同。心輪鑒機二輪設化。現身説 T1927_.46.0704a28: 法未曾毫差。在身分於眞應。在法分於權實。 T1927_.46.0704a29: 二身若異何故乃云即是法身。二説若乖何 T1927_.46.0704b01: 故乃云皆成佛道。若唯法身應無垂世。若唯 T1927_.46.0704b02: 佛道誰施三乘。身尚無身説必非説。身口平 T1927_.46.0704b03: 等等彼意輪。心色一如不謀而化。常冥至極 T1927_.46.0704b04: 稱物施爲。豈非百界一心。界界無非三業。界 T1927_.46.0704b05: 尚一念三業豈殊。果用無虧因必稱果。若信 T1927_.46.0704b06: 因果方知三密有本。百界三業倶空假中。故 T1927_.46.0704b07: 使稱宜遍赴爲果。一一應色一一言音。無不 T1927_.46.0704b08: 百界三業具足。化復作化斯之謂歟。故一念 T1927_.46.0704b09: 凡心已有理性三密相海。一塵報色同在本 T1927_.46.0704b10: 理毘盧遮那。方乃名爲三無差別。此以自他 T1927_.46.0704b11: 不二門成 T1927_.46.0704b12: 九權實不二門者。平等大慧常鑒法界。亦由 T1927_.46.0704b13: 理性九權一實。實復九界權亦復然。權實相 T1927_.46.0704b14: 冥。百界一念不可分別任運常然。至果乃由 T1927_.46.0704b15: 契本一理。非權非實而權而實。此即如前心 T1927_.46.0704b16: 輪自在。致令身口赴權實機。三業一念無乖 T1927_.46.0704b17: 權實。不動而施豈應隔異。對説即以權實立 T1927_.46.0704b18: 稱。在身即以眞應爲名。三業理同權實冥合。 T1927_.46.0704b19: 此以三業不二門成 T1927_.46.0704b20: 十受潤不二門者。物理本來性具權實。無始 T1927_.46.0704b21: 熏習或權或實。權實由熏理常平等。遇時成 T1927_.46.0704b22: 習行願所資。若無本因熏亦徒設。遇熏自異 T1927_.46.0704b23: 非由性殊。性雖無殊必藉幻發。幻機幻感幻 T1927_.46.0704b24: 應幻赴。能應所化並非權實。然由生具非權 T1927_.46.0704b25: 非實成權實機。佛亦果具非權非實爲權實 T1927_.46.0704b26: 應。物機應契身土無偏。同常寂光無非法界。 T1927_.46.0704b27: 故知三千同在心地。與佛心地三千不殊。四 T1927_.46.0704b28: 微體同權實益等。此以權實不二門成 T1927_.46.0704b29: 是故十門門門通入。色心乃至受潤咸然。故 T1927_.46.0704c01: 使十妙始終理一。如境本來具三。依理生解 T1927_.46.0704c02: 故名爲智。智解導行行解契理。三法相符不 T1927_.46.0704c03: 異而異。而假立淺深設位簡濫。三法秖是證 T1927_.46.0704c04: 彼三理。下之五章三法起用。既是一念三 T1927_.46.0704c05: 千。即空假中成故有用。若了一念。十方三世 T1927_.46.0704c06: 諸佛之法本迹非遙。故重述十門。令觀行可 T1927_.46.0704c07: 識。首題既爾覽別爲總符文可知
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