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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46 892 893 894 895 896 897 898 899 900 901 902 903 904 905 906 907 [行番号:有/無] [返り点:無/有] [CITE]
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
T1937_.46.0898a03: 師號朕當賜之。潤筆卿宜無讓。於是特賜法 T1937_.46.0898a04: 智大師。師由此住世。數年方入滅。余一日至 T1937_.46.0898a05: 南城。瞻禮師塔。疇昔所聞見。恐世絶聞。因假
T1937_.46.0898a08: 起復翰林學士光祿大夫行尚書工部 T1937_.46.0898a09: 侍郎知制誥禮儀院判祕閣二柱國楊 T1937_.46.0898a10: 億上 T1937_.46.0898a11: 億啓。夙陪清侶。因熟高名。聞傳教於赤城。久 T1937_.46.0898a12: 領徒於鄞水。達契經之旨。協彼重宣。精修懺 T1937_.46.0898a13: 之規。臻乎本淨。機縁胥應。眞俗焉依。頃更値 T1937_.46.0898a14: 於嚴凝。常奉陪於樞弼。輒求論薦。式冀褒揚。 T1937_.46.0898a15: 俄遇疾以歸田。殆解麾而趨闕。渉乎累歳。絶 T1937_.46.0898a16: 望報音。暖席未遑。飛郵遽至。前言克踐。私願 T1937_.46.0898a17: 允諧。事雖自於乞隣。道彌光於出世。所有大 T1937_.46.0898a18: 師賜衣。勅命已於本州遞角内附去。必垂領 T1937_.46.0898a19: 受。謹奉状。咨問兼伸陳賀。伏惟照察謹状」 T1937_.46.0898a20: 法智大師謝楊文公啓
T1937_.46.0898a23: 繋。伏惟祕監果行。育徳自誠而明。爲諸夏之 T1937_.46.0898a24: 梓材。作九州之木鐸。潤色鴻業。揮彩筆於玉 T1937_.46.0898a25: 堂。康濟明時。成皇覺於仙室。斯焉駕道。式副 T1937_.46.0898a26: 具瞻。素仰膺門。長懸丘擣。而知禮也。灰心寄 T1937_.46.0898a27: 世。砥行先經。切柏代香。忝嗣天台之迺祖。刻 T1937_.46.0898a28: 蓮爲漏。濫承廬阜之遺風。豈期誤泛虚名。遐 T1937_.46.0898a29: 臻祕府。致諸命服。贈以善言。捧接宸章。感動 T1937_.46.0898b01: 肌骨。雖懷在笥。猶恐災身。追思梁氏之知然。 T1937_.46.0898b02: 方茲何逮。退省裴公之優密類此猶輕。繼都 T1937_.46.0898b03: 講於山陰。作主人於蓮社。顧微躯受賜。無足 T1937_.46.0898b04: 稱焉。諒大教益光。有自來矣。造蘭臺而投刺。 T1937_.46.0898b05: 莫遂衷腸。棲石室以觀心。永期外護。謹奉状 T1937_.46.0898b06: 申謝伏惟台悉 T1937_.46.0898b07: 楊文公請法智住世書 T1937_.46.0898b08: 億啓。近者竊審。大師期結社於十僧。約入懺 T1937_.46.0898b09: 之三載。然赴火光之正受。決取淨土於往生。 T1937_.46.0898b10: 身見頓空。願力彌壯。登蓮華之絶品。聞法樹 T1937_.46.0898b11: 之至音。茲事匪虚。先佛所證。然於俗念。切貯 T1937_.46.0898b12: 願心。誠以大師。洞三觀之指歸。爲四衆之欽 T1937_.46.0898b13: 仰。續台巖之慧命。啓越絶之度門。十善誘人。 T1937_.46.0898b14: 競敦於白業。一音扶教。廣演於金言。慈蔭普 T1937_.46.0898b15: 均。道風允穆。惟極樂之界。蓋覺皇之示權。而 T1937_.46.0898b16: 大患之躯。非智人之所樂。儻存忻厭。即起愛 T1937_.46.0898b17: 憎。既萌取捨之心。乃至能所之見。諒惟通悟。 T1937_.46.0898b18: 夙究眞常。蓋俯就於初機冀策發於淨行。伏 T1937_.46.0898b19: 望因承恩詔彌廣福田。増延住壽之期。恢闡 T1937_.46.0898b20: 化縁之盛。仍冀懺期之告畢。略迃法歩。以相 T1937_.46.0898b21: 從。庶効純陀。恭羞末後之供。願同慶喜。頓釋 T1937_.46.0898b22: 離塵之心。幸軫瞀蒙。未趨寂滅。切希垂聽。顒 T1937_.46.0898b23: 俟報音。謹奉咨問 T1937_.46.0898b24: 法智復楊文公書
T1937_.46.0898b29: 時難遇。勝事易差。故欲且副夙心。不果恭遵
T1937_.46.0898c07: 多所游歴。亦略諳知。今者蒙索報音。故難杜 T1937_.46.0898c08: 口。粗陳梗概。希賜否臧。三觀者。一念即空即 T1937_.46.0898c09: 假即中也。恢揚肇自於如來。妙悟近推於智 T1937_.46.0898c10: 者。全由性發。實匪修成。故於一心。宛有三 T1937_.46.0898c11: 用。所謂空者。一切皆空。即三觀悉彰破相之 T1937_.46.0898c12: 用也。假者一切皆假即。三觀悉明立法之功 T1937_.46.0898c13: 也 T1937_.46.0898c14: 是則終日破相。而諸法皆成。終日立法。而纖 T1937_.46.0898c15: 塵必盡。終日絶待。而二諦熾然。故般若談空。 T1937_.46.0898c16: 八十法門得顯。維摩立法。三界見愛皆忘。法 T1937_.46.0898c17: 華一乘。世間之相常住。皆由三觀相即。致令 T1937_.46.0898c18: 諸法無遺。故三即非三。一即非一。非次第而 T1937_.46.0898c19: 入。非並別而觀。不可以有無求。不可以中邊 T1937_.46.0898c20: 取。故云不並不別非縱非横。蓋三一圓融。修 T1937_.46.0898c21: 性冥泯。豈識心之所測。何言説之能詮。故強 T1937_.46.0898c22: 示云。不可思議之妙觀也。説即非説。無説而 T1937_.46.0898c23: 説。能知此已。對一切境。以此觀照了之。立一 T1937_.46.0898c24: 切行。以此觀導達之。辦一切事。以此觀成 T1937_.46.0898c25: 就之。設一切教。以此觀敷暢之。修此觀者。能 T1937_.46.0898c26: 所必忘。取捨斯泯。故眞如無念。向則心絶。 T1937_.46.0898c27: 終日説示。不異無言。捨此則必同衆魔。離此 T1937_.46.0898c28: 則未超諸外。故龍樹云。除諸法實相。餘皆魔 T1937_.46.0898c29: 事。迦葉云。未聞大涅槃。前皆是邪見。大矣
T1937_.46.0899a03: 極樂之界蓋覺皇示權者。經論既以淨土之 T1937_.46.0899a04: 教。爲勝方便。驗知。是如來善巧權用也。但權 T1937_.46.0899a05: 名不局。實理亦通。是要甄分方知去取。體外 T1937_.46.0899a06: 之權須破。體内方便須修。離事之理則麁。即 T1937_.46.0899a07: 權之實方妙。故小乘無他佛之説。大教有刹 T1937_.46.0899a08: 海之談。蓋心性遍周法界無外。理極故令事 T1937_.46.0899a09: 廣。華大故省池深。刹如帝珠。出現重重無 T1937_.46.0899a10: 盡。方顯寂光之理。身類天饌。感報彼彼不同。 T1937_.46.0899a11: 乃表遮那之性。豈應極樂不預唯心。故如來 T1937_.46.0899a12: 藏中。涅槃具足。隨縁發現。應量而知。既能彰 T1937_.46.0899a13: 地獄天宮。豈不造穢邦淨國。本性雖具。由心 T1937_.46.0899a14: 發明。彌陀以無縁之慈。取極樂之土。釋迦以 T1937_.46.0899a15: 樂説之辯。示往生之門。斯皆善巧之權方。攝 T1937_.46.0899a16: 彼沈淪之品彙。令懼退轉者不退。使不善觀 T1937_.46.0899a17: 者能觀淨土。權相蓋多。今且略論此二。故起 T1937_.46.0899a18: 信論云。初學大乘正信。以在此土。不常値佛。 T1937_.46.0899a19: 懼謂信心意欲退者。當知。如來有勝方便。攝 T1937_.46.0899a20: 護信心。但當專念極樂世界阿彌陀佛眞如 T1937_.46.0899a21: 法身。畢竟得生住正定。故專念眞如法身者。 T1937_.46.0899a22: 豈異大乘正信。以依彼佛爲境。故能牽生淨 T1937_.46.0899a23: 方。斯是如來權巧也。又觀無量壽佛經云。凡 T1937_.46.0899a24: 夫心想羸劣。未得天眼。不能遠觀。諸佛如來。 T1937_.46.0899a25: 有異方便。令其得見。此蓋釋迦神力。彌陀願 T1937_.46.0899a26: 心。若有諦觀。必能睹見。斯亦覺皇。異妙方便 T1937_.46.0899a27: 也。此之權巧方便。既約圓論。即與法華微妙 T1937_.46.0899a28: 方便。無二無別故。諸天及人。聲聞縁覺。事度 T1937_.46.0899a29: 菩薩。漸修大士。充滿世間。數等河沙。盡思度 T1937_.46.0899b01: 量。不能知覺。唯佛與佛。乃能究盡。圓信圓
T1937_.46.0899b04: 大通佛世。結縁之徒。已經塵點劫來。尚住聲 T1937_.46.0899b05: 聞之地。皆由退大。故渉長時。身子六心。退落 T1937_.46.0899b06: 五道。況悠悠學佛者乎。蓋由此土多値退縁。 T1937_.46.0899b07: 故云。魚子・菴羅・華・菩薩初發心。三事因中。 T1937_.46.0899b08: 多及其結果少。若求生安養。即於博地。能藉 T1937_.46.0899b09: 勝縁。纔獲往生。永無退轉。聞茲利益。得不忻 T1937_.46.0899b10: 求。乃用一心三觀。爲舟航。復以六時五悔。 T1937_.46.0899b11: 爲櫓棹。求往唯心之淨土。願見本性之彌陀。 T1937_.46.0899b12: 然後運同體之大悲。度法界之含識。順佛權 T1937_.46.0899b13: 巧。求生樂邦。其意略爾。所言儻存忻厭。即 T1937_.46.0899b14: 起愛憎。既萠取捨之心。乃生能所之見者。起 T1937_.46.0899b15: 過之相。誠如所言。立徳之縁。今當略説。蓋以 T1937_.46.0899b16: 忻厭取捨善。能起過成功。故馬鳴立。爲始覺 T1937_.46.0899b17: 之基。智者稱爲淨土之漸。維摩以見愛爲 T1937_.46.0899b18: 侍者。文殊以貪恚爲功能。斯皆用之在人。乘 T1937_.46.0899b19: 之有法。且衆生曠劫。住此娑婆。貪於麁弊色 T1937_.46.0899b20: 聲。著於下劣依正。既無厭離之念。但増繋縛 T1937_.46.0899b21: 之縁。縱有熏修。鮮有克遂。以此土法多障。致 T1937_.46.0899b22: 道行難成。故涅槃經云。得人身者。如爪上土。 T1937_.46.0899b23: 失人身者。如大地土。是故諸佛。慜此衆生。以 T1937_.46.0899b24: 願行功。取清淨土。令起忻慕。作受生因。以苦 T1937_.46.0899b25: 切言。説垢穢相。令其厭惡。成出離心。若非此 T1937_.46.0899b26: 心。不成始行。故非厭離。捨此無由。不起忻 T1937_.46.0899b27: 求。生彼無分。蓋受生之法。以愛爲縁。始自初 T1937_.46.0899b28: 心。終至等覺。變易未盡。忻厭叵忘。況始行 T1937_.46.0899b29: 耶。今求淨土。不求身受諸樂心染妙塵。蓋 T1937_.46.0899c01: 欲託彼淨縁速増勝道。以彼壽命無盡依報 T1937_.46.0899c02: 自然。無有女人及以根闕。雖聖凡共處。而無 T1937_.46.0899c03: 惡道之名。雖聲聞無邊。且離執眞之見。彌陀 T1937_.46.0899c04: 爲良導。觀音爲勝友。一生補處甚多。十地聖 T1937_.46.0899c05: 人無數。風吟寶葉。波動金渠。皆出妙音。盡 T1937_.46.0899c06: 詮至理。既無違順。永息貪嗔。凡有見聞。悉 T1937_.46.0899c07: 資寂照。皆住正定。功在於斯。今之衆園。尚須 T1937_.46.0899c08: 求預。彼之寶刹。寧不願生。但知淨土唯心穢 T1937_.46.0899c09: 邦即性。即厭無厭即忻無忻。是則正助合修。 T1937_.46.0899c10: 解行兼運順佛正教。非己曲情。況觀經説上 T1937_.46.0899c11: 品生。因須大乘妙解。加修六度。兼勸衆生。故
T1937_.46.0899c14: 生之定業。而又若不燒身臂指。非出家菩薩。 T1937_.46.0899c15: 梵網之誡明。然捨身命財。是眞法供養法華 T1937_.46.0899c16: 之文煥矣。楞嚴然香一炷。宿債倶酬。輪王剜 T1937_.46.0899c17: 身千燈。妙果斯克。故知。初心後位。上聖下 T1937_.46.0899c18: 凡。皆可進修並彰至教。但行正解。自免邪修。 T1937_.46.0899c19: 以知性火眞空。豈有能燒之相。所燒自亡也。 T1937_.46.0899c20: 又知佛體圓妙。豈存所供之人。則能供亦寂 T1937_.46.0899c21: 矣。兩重能所既泯。一切功徳斯成。是名苦 T1937_.46.0899c22: 行法門。所謂火光正受。四土淨境頓現。此 T1937_.46.0899c23: 心諸佛道場。咸彰此處。但隨所願。必遂往生。 T1937_.46.0899c24: 故智者云。臨終在定之心。即是淨土。動念即 T1937_.46.0899c25: 是往生淨土時。如此捨穢身。則盡垢穢之際。 T1937_.46.0899c26: 何理不彰。如此取淨土。則極清淨之源。何惑 T1937_.46.0899c27: 不遣。是以韋提忻清淨業報之處。即證無生。 T1937_.46.0899c28: 薩埵捨癰疽瘭疾之身。云求常樂。此之取 T1937_.46.0899c29: 捨。與不取捨。體無二種。用亦同時。得名三 T1937_.46.0900a01: 種法門。謂取法門。捨法門。不取不捨法門。亦 T1937_.46.0900a02: 是三毒法門。具一切法。故無行經云。貪欲即 T1937_.46.0900a03: 是道。恚癡亦復然。如是三法中。具一切功徳。 T1937_.46.0900a04: 文殊云。我是貪欲尸利。我是嗔恚尸利。我是 T1937_.46.0900a05: 愚癡尸利。深得此意。即一心三觀。導一切行。 T1937_.46.0900a06: 辦一切事也。以一切法空故。捨穢必盡。一 T1937_.46.0900a07: 切法假故。取淨無遺。一切法中故。無取無捨。 T1937_.46.0900a08: 此之三法。一切如來同證。一切菩薩共修。故
T1937_.46.0900a13: 境彌加増進。信由宿願敢不恭酬。年來建立 T1937_.46.0900a14: 道場。衆信共營供具。三載資縁粗備。數僧行 T1937_.46.0900a15: 願。偶同此者。遭逢祕監。知乎姓名。察其始 T1937_.46.0900a16: 末。敢請俯爲檀越。運以力輪。使片善之有成。 T1937_.46.0900a17: 俾淨願之克遂。然後芘我宗教。廣見流行。令 T1937_.46.0900a18: 未聞者聞。使未悟者悟。更冀佐治功成之後。 T1937_.46.0900a19: 期頤報滿之時。隨願求生極樂世界。冀得同
T1937_.46.0900a22: 奉讀前書云。精修懺之規。臻乎本淨。次書云。 T1937_.46.0900a23: 淨土匪虚。先佛所證。仰惟。祕監深洞苦行。可
T1937_.46.0900a26: 黷台聽。不任悚惶。不宣 T1937_.46.0900a27: 楊文公謝法智答義書啓
T1937_.46.0900b01: 夐阻句筵馳系于茲。敷宣寧既謹修状謝 T1937_.46.0900b02: 楊文公三問并法智答
T1937_.46.0900b05: 于別帋。請賜見答。儻契卑心。別具咨報。然希
T1937_.46.0900b08: 是何人境界 T1937_.46.0900b09: 答曰。即此見聞。更無道理。既彰教義。寧免指 T1937_.46.0900b10: 陳。夫淨土依正。倶宣妙法。聞者合了。根塵絶 T1937_.46.0900b11: 跡。物我一如。豈執有人對他境界。此間圓頓 T1937_.46.0900b12: 行者。以根對塵。起識之時即了。以法界對法 T1937_.46.0900b13: 界。起法界。實非心外之境境外之心。則心自 T1937_.46.0900b14: 知心。境自見境。境豈見境。心豈知心。知見既 T1937_.46.0900b15: 忘。言詮亦絶。故強名云不思議境觀也。凡位 T1937_.46.0900b16: 修之尚爾。聖位證之奚言。又若強論所離之 T1937_.46.0900b17: 境差別相者。麁中之麁。凡夫境界。細中之細。 T1937_.46.0900b18: 是佛境界。斯蓋教道分別也。若今圓論。不離 T1937_.46.0900b19: 而離。初心能離佛之所離。以一心三觀即佛 T1937_.46.0900b20: 智。故前書云。對一切境。以此觀照了之。斯之 T1937_.46.0900b21: 謂矣 T1937_.46.0900b22: 承師有言。燒身臂指。乃是出家菩薩。捨身命 T1937_.46.0900b23: 財。方名眞法供養。此語出梵網法華二經。然 T1937_.46.0900b24: 並是魔王所説。且非正教 T1937_.46.0900b25: 答曰。佛之與魔相去幾何。邪之與正有何欠 T1937_.46.0900b26: 剩。良由本理具魔佛性。不二而一。二而不二。 T1937_.46.0900b27: 隨縁發現。成佛成魔。性既本融修。豈能異。故 T1937_.46.0900b28: 圓實教。稱性而談。魔界如。佛界如。一如。無 T1937_.46.0900b29: 二如。故得云魔外無佛佛外無魔。亦是一魔。 T1937_.46.0900c01: 一切魔。一佛。一切佛。倶稱法界。皆一體遍 T1937_.46.0900c02: 周。故悉得稱王。皆諸法朝會故。若於魔佛。起 T1937_.46.0900c03: 勝劣心。自是邪思。殊非正觀。然魔法本妙。如 T1937_.46.0900c04: 富豪家滿中七寶。而凡夫生盲。轉動罣礙。 T1937_.46.0900c05: 爲寶所傷。二乘熱病。見是鬼虎龍蛇。怖故逃 T1937_.46.0900c06: 避。漸修菩薩。猶如夜視。見不了了。唯圓頓行 T1937_.46.0900c07: 者。從初決定。見是七寶。而自在用。唯佛無礙 T1937_.46.0900c08: 故。魔是法界魔。是法王博地。唯理性。是初學 T1937_.46.0900c09: 但名字。是五品位觀行。是十信位相似。是法 T1937_.46.0900c10: 身菩薩分證。是唯妙覺如來究竟。是以此位 T1937_.46.0900c11: 方窮魔法事理邊底。具足能於魔界。統攝自 T1937_.46.0900c12: 在。即魔王義成就也。應知。波旬稱魔王者。有 T1937_.46.0900c13: 名無實。以乖統攝自在之能。故涅槃云。世諦 T1937_.46.0900c14: 但有名無實義。第一義諦。有名有實義。若然 T1937_.46.0900c15: 者。梵網法華眞實魔王所説。更何所疑。以魔 T1937_.46.0900c16: 王與覺者一體異名。如帝釋一身既具千徳。 T1937_.46.0900c17: 遂有千名。豈因陀羅説異憍尸迦説耶。今 T1937_.46.0900c18: 云魔王説者。非獨不異佛説。而能深顯圓宗。 T1937_.46.0900c19: 何者。以圓不自圓。乃偏邪諸法。一一皆圓也。 T1937_.46.0900c20: 法華決了聲聞之法。是諸經之王。豈不決 T1937_.46.0900c21: 了魔外爲王耶。但魔外易開。諸大乘已説聲 T1937_.46.0900c22: 聞難開。故法華隨難別指耳。如華嚴勝熱 T1937_.46.0900c23: 婆羅門投火化人。則全用外道之行。和須蜜 T1937_.46.0900c24: 多女。染欲攝生。則全用魔羅之法。若非深住 T1937_.46.0900c25: 魔外法界。安能令無量人得證三昧。乃是行 T1937_.46.0900c26: 於非道。通達佛道也。況今燒身臂指。正助合 T1937_.46.0900c27: 行。捨身命財。財法兼濟。則一切法趣苦行。爲 T1937_.46.0900c28: 法界故。教主既與魔佛。體一法門。則邪正本 T1937_.46.0900c29: 融。乃名具足尸羅。所謂體内方便。魔説之意。 T1937_.46.0901a01: 豈不然乎。如是聞魔不驚。於佛離著。乃是粗 T1937_.46.0901a02: 研三觀之功也。前書云。立一切行以此觀。導 T1937_.46.0901a03: 達之其有由矣 T1937_.46.0901a04: 承師有言。火光正受。是苦行法門。當劫火洞 T1937_.46.0901a05: 然大千倶壞之時。則何人受於極樂 T1937_.46.0901a06: 答曰。然身之際。豈定有人受於極樂。劫燒之 T1937_.46.0901a07: 時。豈定無人受於極樂。故淨名經説。雖善惡 T1937_.46.0901a08: 之業不失。而作受之者本無。法華云。劫火所 T1937_.46.0901a09: 燒時。我此土安穩。天人常充滿。莊嚴所游樂。 T1937_.46.0901a10: 以苦行人即本來人故。離有無相。本來人即 T1937_.46.0901a11: 苦行人故。非生滅法。全修在性。全性成修。此 T1937_.46.0901a12: 時彼時。無増無減。實不可思議也。此之正受。 T1937_.46.0901a13: 體是無上人法。貫徹三際。綿亘十方。成住壞 T1937_.46.0901a14: 空。不能變其質。水火風災。未始離其用。以全 T1937_.46.0901a15: 金作器離水無波故。豈唯一理該通。抑亦當 T1937_.46.0901a16: 念總攝。故十方刹海。九世往來。同趣一心。名 T1937_.46.0901a17: 妙三昧。而以苦行爲主者。原治事惡。助開理 T1937_.46.0901a18: 修。以爲最後用心。庶作増上淨業。既正助合 T1937_.46.0901a19: 運。乃修性一如。不離此心。而至極樂。前書云。 T1937_.46.0901a20: 辦一切事。以此觀成就之。其在此矣 T1937_.46.0901a21: 楊文公謝法智答三問答
T1937_.46.0901a24: 奉以遵行。足照了於色空。乃混同於心境。往 T1937_.46.0901a25: 生隨願。福智並嚴。受頂記。以何。得法乳之 T1937_.46.0901a26: 正味。然而陋聞所及。結舌匪容。有疑須爭。罔 T1937_.46.0901a27: 關於人我。覿面相示。期達於本源。若乃谷響 T1937_.46.0901a28: 隨聲動。彰於答應。鏡火立照隨。顯於形規。如 T1937_.46.0901a29: 理而言。表樞機之迅發。依經以解。味糟粕以 T1937_.46.0901b01: 沈研。其如離句絶非。終焉杳邈。喪詞忘慮。曷 T1937_.46.0901b02: 取攀縁。惟少室之宗風。本靈山之笑視。瞥然 T1937_.46.0901b03: 起念。已蹉西天之程。兀爾忘情。正坐山鬼之 T1937_.46.0901b04: 窟。有修有證。慮剜肉以成瘡。以心傳心。乃標 T1937_.46.0901b05: 指而爲月。自他路絶。生佛道齊。縱直下以承 T1937_.46.0901b06: 當。已未來而喪失。故黄蘖痛杖於臨際。至再 T1937_.46.0901b07: 三而自知。船子揮檝於夾山。一刹那而頓悟。 T1937_.46.0901b08: 儻全無扣激。遂泯於宗風。然少室機鋒。爲求 T1937_.46.0901b09: 於道契。恭承旨喩。但積欽隆。諒惟領衆之餘。 T1937_.46.0901b10: 允獲深禪之樂。未期瞻拜。但積傾依。謹奉状 T1937_.46.0901b11: 起居謝 T1937_.46.0901b12: 法智再書上楊文公
T1937_.46.0901b15: 屡破禪那之方便。恭惟。祕監大檀越。早親先 T1937_.46.0901b16: 佛。深證無生。以本願而熏心。作大臣而護法。 T1937_.46.0901b17: 故得儒釋雙洞解行兩臻。於習禪闡教之流。 T1937_.46.0901b18: 起密友至親之想。爲法之切。究理之精。當代
T1937_.46.0901b21: 發之恩。薦以命衣。旌乎講業。雖匪本心之所 T1937_.46.0901b22: 欲。乃於大教而有光。仍自妙證之心。特設難 T1937_.46.0901b23: 思之問。深以發明奧旨。遍令悟解圓宗。既受 T1937_.46.0901b24: 撃揚。敢無酬對。實謂。將金易糗。殊非如響。 T1937_.46.0901b25: 答聲。豈期。辱示長牋。遠慰山抱。旨辭稠疊。 T1937_.46.0901b26: 粉飾過逾。見深明少室之眞風。仰高體靈山 T1937_.46.0901b27: 之密旨。是茲超悟。誠謂絶倫。又軫深仁重垂。 T1937_.46.0901b28: 敦勸俾滿三年之懺。且留四大之身。在檀越 T1937_.46.0901b29: 之愛念。謂必有益。如鄙僧之揆度。知去乃成。 T1937_.46.0901c01: 良由以教照心歴縁驗行。雖修三觀。未破四 T1937_.46.0901c02: 魔。雖運慈悲。潜生愛見。無船救溺。帶病稱醫。 T1937_.46.0901c03: 既無濟度之功。寧有療治之益。欲圖眞化。須 T1937_.46.0901c04: 云淨方。故依大乘。專修妙懺。託道場之淨境。 T1937_.46.0901c05: 革世務之雜縁。五悔洗心。一講熏種。助發無 T1937_.46.0901c06: 生之觀。期明具徳之心。又乘報識之未衰。必 T1937_.46.0901c07: 於慧命之可策恭酬宿願。決取往生。蓋思現 T1937_.46.0901c08: 報之強牽。復慮宿殃而熟奪。乃憑苦行。庶作 T1937_.46.0901c09: 良縁。用薄解之功。導臨終之念。不滅而滅。等 T1937_.46.0901c10: 後際以捐躯。不生而生。徹本源而取土。四十 T1937_.46.0901c11: 年而標意。期此克酬。百千劫之受身。諒皆虚 T1937_.46.0901c12: 擲。冀滿匹夫之願。難遵大士之言。此生覿面 T1937_.46.0901c13: 雖乖。彼土承顏。必遂專希外護之力。用副本 T1937_.46.0901c14: 心之期。仍念。所業教乘。仰託台恩庇蔭。使乘 T1937_.46.0901c15: 乘不斷。令處處皆聞。惟此是繄。仰期見允。
T1937_.46.0901c18: 念察。不宣 T1937_.46.0901c19: 楊文公再書請法智住世
T1937_.46.0901c22: 邦 T1937_.46.0901c23: 取證於樂邦。孰能扶於法運。迦文念過去之 T1937_.46.0901c24: 説。罔趣泥洹。生公待未至之經。久停枯聚。備 T1937_.46.0901c25: 存昔制。希察遐衷。幸甚幸甚 T1937_.46.0901c26: 楊文公書上太守李夷庚同請住世
T1937_.46.0902a02: 逈傳止觀之妙機。允續能仁之慧命。實經論 T1937_.46.0902a03: 之龍虎。作黒暗之明燈。儻住世之久如。固利 T1937_.46.0902a04: 生之廣。函封沓委。志願確堅。率和四衆之 T1937_.46.0902a05: 情。叩端不已。度越重江之阻。馳訊繼臻。得其 T1937_.46.0902a06: 來音。頗似相許。尚慮持於宿誓。或匪顧於幻 T1937_.46.0902a07: 躯。望敦外護之心。共延住壽之數。叶宣大教。 T1937_.46.0902a08: 克樹勝因。遐祝在茲。繁述爲此。凛冬冠序。精 T1937_.46.0902a09: 攝是宜 T1937_.46.0902a10: 楊文公上天竺懺主啓
T1937_.46.0902a13: 語。莫叩靈筌。清侶遐臻。圓封辱貺。同寄書於 T1937_.46.0902a14: 漢上。智辯難酬。陪結友於香山。願心猶欝。 T1937_.46.0902a15: 欽承道眷。内積靦顏。暄序甫臨。履用増勝。 T1937_.46.0902a16: 不宣 T1937_.46.0902a17: 又致請法智住世内簡 T1937_.46.0902a18: 昨因聞。明州延慶寺禮座主。結僧入懺。期以 T1937_.46.0902a19: 三載。並趨火化。況此僧傳持大教。徒衆攸歸。 T1937_.46.0902a20: 爲世導師。開人眼目。得其久住。利益甚多。遂 T1937_.46.0902a21: 曾發書伸勸。他有答簡。備述確乎之志也。今
T1937_.46.0902a24: 師再伸勸請。切知。吾師與之同禀。並化東南。 T1937_.46.0902a25: 須仗法友之誠言。苦留大士而住世。相次別 T1937_.46.0902a26: 期奉簡。先此導懷 T1937_.46.0902a27: 楊文公又書留法智住世
T1937_.46.0902b01: 緇白之誠。密契龍天之願。允蒙金諾。遐慰蓬 T1937_.46.0902b02: 心。惟台嶺之祕詮。免虞線絶。而靈山之慧命。 T1937_.46.0902b03: 克廣燈傳。社侶相歡。空居迭報。尚慮。大師未 T1937_.46.0902b04: 忘夙念。猶執誓言。外雖徇於辭。中尚存於 T1937_.46.0902b05: 確志。況義天初顯。化土叢依。祈壽劫之増延。 T1937_.46.0902b06: 誘根機而熟。利他斯博。報佛爲深。虔露 T1937_.46.0902b07: 寸衷。幸副群仰。謹修状起居。咨問伏惟。照 T1937_.46.0902b08: 察謹状 T1937_.46.0902b09: 法智再啓復文公
T1937_.46.0902b12: 見齒。琬檢繼臻。危坐整容。發函伸紙。粲星雲 T1937_.46.0902b13: 之古字。儔彼偃波。鋪綃縠之高文。篾夫雕玉。
T1937_.46.0902b16: 聊茲偃仰。指華池而欲騖。誓薪榻以云。終免 T1937_.46.0902b17: 留曾布於篤誠。循省己移於壯志。既承愛物 T1937_.46.0902b18: 之道。奚爽可復之言。良由祕監侍郎。藻繪 T1937_.46.0902b19: 教門。丹青慈室。唯恐休明之代。篾聞圓頓 T1937_.46.0902b20: 之宗。示軒冕之身。上毘仁主。以寂照之道。克 T1937_.46.0902b21: 輔空王。欲進後賢。特垂洪範。但認流思斯博。 T1937_.46.0902b22: 豈同書帶而休顧泉客之泣珠。未足爲贈想。 T1937_.46.0902b23: 衞人之報玉。止解典言。承緝傳通。庶酬㢡勸。
T1937_.46.0902b28: 之躯。庶策無生之慧。豈謂。逈關雅素。遐示音 T1937_.46.0902b29: 徽。曲彰激勸之辭。俾退眞歸之限。金簡玉字。 T1937_.46.0902c01: 如降丹室之中。瑤蕊枝。永輝蓬廬之内。千 T1937_.46.0902c02: 鈞未重。三觀何厭。迴慮孱微。敢言勝克然以 T1937_.46.0902c03: 駙馬都尉。國紀人望。神清鑑明。品格懸殊。社 T1937_.46.0902c04: 顥纔堪於亞相。聲光奮發。傳宣未可以偕行。 T1937_.46.0902c05: 良由尊道貴人。流謙崇讓。既頗形於厚勸。詎 T1937_.46.0902c06: 奚諾以賜言。是敢竭朽竭愚。且講且説。庶憑 T1937_.46.0902c07: 浩益。仰謝洪恩 T1937_.46.0902c08: 法智賀楊文公加翰林書
T1937_.46.0902c11: 仁。博我多識。有佐時之道。無媚世之容。運籌 T1937_.46.0902c12: 堪亞於子房。遺直未饒於叔向。加以矯志崇 T1937_.46.0902c13: 邈。頤情典墳。收百代之闕文。選義按部。採千 T1937_.46.0902c14: 載之遺韻。考辭就班。挫群動於筆端。籠八極 T1937_.46.0902c15: 於形内。故得位隣三輔心協重瞳。豈視草而
T1937_.46.0902c18: 重煒燁於舊林。況阡陌而是遙會金蘭。而且 T1937_.46.0902c19: 阻。西望門館。山情不任煌灼激切之至 T1937_.46.0902c20: 楊文公謝法智賀書
T1937_.46.0902c23: 甄録。罔克避辭。徒僶勉以從公。益支離而取 T1937_.46.0902c24: 誚。教主大師。逈敦道眷。遐枉賀牋。仰窺勤渥 T1937_.46.0902c25: 之私。但切感慚之抱。謹修状陳謝 T1937_.46.0902c26: 李駙馬薦法智師號資啓
T1937_.46.0903a01: 精。晝夜六時。道勤行而匪懈。仰梵筵之高啓。 T1937_.46.0903a02: 藹方裓之駢趨。煥然精祠。允爲寶所。屡通誠 T1937_.46.0903a03: 於音驛。向阻侍於巾盂。近遇誕彌之辰。輒祈 T1937_.46.0903a04: 智者之號。欽綸恩之申錫。省塵涜以無從。而 T1937_.46.0903a05: 乃宗教荐興。纂上乘而彌劭。法齡安住。延内 T1937_.46.0903a06: 護以増輝。幸惟觀道之慈。俯徇締縁之懇。春 T1937_.46.0903a07: 旗肇候。清履善綏。企頌之私硎削。奚既其勅 T1937_.46.0903a08: 牒一道。輒於遞中附上。謹奉状。起居陳賀。兼 T1937_.46.0903a09: 偵法候 T1937_.46.0903a10: 法智謝李駙馬啓 T1937_.46.0903a11: 正月十日。本州送到。勅牒一道。鈞銜一通。蒙
T1937_.46.0903a14: 觀辭。唐錫四名。偶可孚而同稱。隋旌兩字。幸
T1937_.46.0903a17: 地。張八教之法網。貴漉人魚。聊行南嶽之風。 T1937_.46.0903a18: 敢肖東林之化。豈謂都尉太傅。會虹流之節。 T1937_.46.0903a19: 祷石固之基。委黷叡謀。特矜纖善。擧清銜而 T1937_.46.0903a20: 遠賜。擢幽跡以無淪。載省若驚。終疑不稱。揮 T1937_.46.0903a21: 犀梵字。且守於先規。噉石空山。未偕於往哲。 T1937_.46.0903a22: 伏況都尉太傅。戎韜頴達。義府淵游。妙窮西 T1937_.46.0903a23: 竺之言。密契南宗之意。雅合宸鑒。特秀人文。 T1937_.46.0903a24: 髦士咸歸。方來所則。俟光垂統用叶具瞻。恭
T1937_.46.0903a27: 慧照法師跋前往復書 T1937_.46.0903a28: 人之死有重過泰山。有輕如鴻毛。蓋推義所 T1937_.46.0903a29: 適。比干之於商。伍員之於呉。紀信之於漢。激 T1937_.46.0903b01: 於愛國救主。故輕死如鴻毛。管仲之就拘。曾 T1937_.46.0903b02: 子之避寇。子房之藏匿。抱乎智深志遠。故重 T1937_.46.0903b03: 死如泰山。先師宣尼。甞制其法曰。言必信。行 T1937_.46.0903b04: 必果。硜硜然小人哉。方吾祖誓遺身之際。上 T1937_.46.0903b05: 蒙天子知賞。次爲州將保持。死則損多。生則 T1937_.46.0903b06: 益大。萬一不遑恤此。潜焚幽谷。則亦匹夫之 T1937_.46.0903b07: 爲諒耳。智者宗系。其能再興乎。建炎二年
T1937_.46.0903b10: 法智既結社。焚身誓生安養。内翰楊公大 T1937_.46.0903b11: 年。聞其風累申勸請。仍勤致數問。有問淨 T1937_.46.0903b12: 土是何人境界者。有問法華梵網皆魔王所 T1937_.46.0903b13: 説者。此楊公以理奪事。而問之也。法智乃 T1937_.46.0903b14: 以即理之事。而答之則曰。即此見聞更無道 T1937_.46.0903b15: 理。又曰。佛之與魔相去幾何。後楊公啓謝 T1937_.46.0903b16: 所答問曰。恭聞了義。尤滌昏蒙。蓋龍像之 T1937_.46.0903b17: 劇談。續雲雷之雄韻。其終幅則曰。有疑必 T1937_.46.0903b18: 爭。罔關於人我。敵面相示。其達於本源。至曰 T1937_.46.0903b19: 惟少室之宗風。本露山之笑視。以至黄蘖痛 T1937_.46.0903b20: 杖於臨濟。船子揮揖於夾山者。此楊公以禪 T1937_.46.0903b21: 奪教也。然法智復啓。殊不領略其説。蓋昔禪 T1937_.46.0903b22: 教互相爲謀。至是則不然。則知。大宗師手段 T1937_.46.0903b23: 當自有體 T1937_.46.0903b24: 錢唐昭講主上四明法師書
T1937_.46.0903b27: 皇朝。逾四百載。龍樹至于荊溪九世矣。荊溪 T1937_.46.0903b28: 至于吾輩十世矣。其間英彦間出。講説相望。
T1937_.46.0903c02: 極如説行。唯日不足。誠謂得其門矣。求之於
T1937_.46.0903c05: 而意幽。抑又文辭粲然。才華煥發。求之兼才。 T1937_.46.0903c06: 又難能也。其所構義。雖與愚不同。然亦各言 T1937_.46.0903c07: 其所解。顯其所承。斯何傷乎。甞靜而思之。知 T1937_.46.0903c08: 之者謂愚與足下。苦心爲法之至也。不知者 T1937_.46.0903c09: 以爲好諍求譽之至也。又有不知厥臧厥否。 T1937_.46.0903c10: 而鉗口不言之者。今時乃爾。後世知之者。其 T1937_.46.0903c11: 何若哉。先知足下造指要鈔。解十不二門。爲 T1937_.46.0903c12: 一理之康莊。辨二家之得失。二年前雖許垂 T1937_.46.0903c13: 示。未覩斯文。翹望之切。如飢渇矣。或苟無食 T1937_.46.0903c14: 言。必具簡惠然而來。博我圓解。約我圓行。
T1937_.46.0903c18: 謝聖果法師作指要序啓
T1937_.46.0903c21: 履無替考詳。必誨物以忘疲。幸吾宗之不墜。
T1937_.46.0903c24: 妙言。更増嗤鄙。無何諸子咸議。刊行。遏之不 T1937_.46.0903c25: 休。故從所欲敢期英眷。亦賜揄揚。實謂虎威 T1937_.46.0903c26: 俯從狐假。洎迴人之遽至。辱榮翰以荐臨。益 T1937_.46.0903c27: 見久要之心。足認淡成之契。瞻望載惕。睓懵 T1937_.46.0903c28: 交顏。方今參宿移沈。聖制非遠。必希道養以 T1937_.46.0903c29: 慰翹思。便价告行。謹此致訊。兼代陳謝。伏惟
T1937_.46.0904a04: 元豐間剡溪上方。有子通講者。因之三衢。謁 T1937_.46.0904a05: 長壽水法師。見壁間懸數族。皆四明尊者。付 T1937_.46.0904a06: 門人炬公之書。辭翰平淡。道義優柔。凛然古 T1937_.46.0904a07: 人風度。通即録歸。自茲傳播。然四明中興祖 T1937_.46.0904a08: 道。禀法之徒。靡計其數。唯公所得最深。獨擅 T1937_.46.0904a09: 出藍之美。方其在輪下。居席端衆。請貳講。四 T1937_.46.0904a10: 明聽而駭之謂。吾後之有頼矣。初出世領三 T1937_.46.0904a11: 衢本業寺。四明授與手鑪如意。足見印可之 T1937_.46.0904a12: 篤。後詣京師。眞宗知名。召講四十二章經。 T1937_.46.0904a13: 因賜命服。續迴梓里。住持浮石。茲山先係禪 T1937_.46.0904a14: 刹。長老元勳。因聽師講唱。遂請問從眞起妄 T1937_.46.0904a15: 之義。一言相契。迴禮爲師。即捨此院。永爲教 T1937_.46.0904a16: 庠。師一開法學。徒雲委。大展黌堂。揄揚聖 T1937_.46.0904a17: 化。至今三衢台道之行。由師力也。通得此帖。 T1937_.46.0904a18: 甚珍惜。復跋其所得於後。無何歳久魚魯成 T1937_.46.0904a19: 訛。余故芟夷調理。易冠于前。庶幾覽者。先知
T1937_.46.0904a23: 崇矩近夏。五迴收得汝書。知受台州黄巖東 T1937_.46.0904a24: 禪之請。聞若僧若俗。于再于三。既動衆心。獲 T1937_.46.0904a25: 興吾教。得無喜乎。前次海藏主。將東山信來。 T1937_.46.0904a26: 亦言及斯事。未知幾時赴彼開講也。汝既受 T1937_.46.0904a27: 彼請。當聽吾言。凡立身行道。世之大務。雖儒 T1937_.46.0904a28: 釋殊途。安能有異。必須先務立身。次謀行道。 T1937_.46.0904a29: 謙爲徳柄。汝當堅執之。使身從此立道從此 T1937_.46.0904b01: 行也。吾見學人切於名利者。皆不能鳩徒演 T1937_.46.0904b02: 教。當視此等如詐親懼之如虎狼。此先宜誡 T1937_.46.0904b03: 之。然後進行勤講。豈俟再言也。此外宜覽儒 T1937_.46.0904b04: 家文集。博究五經雅言。圖於筆削之間。不墮 T1937_.46.0904b05: 凡鄙之説。吾素乖此學。常所恨焉。汝既少年。 T1937_.46.0904b06: 不宜守拙。當效圓闍梨之作也。至囑若見源 T1937_.46.0904b07: 叔。爲我伸誠。佛事所拘。人情多曠。春喧漸 T1937_.46.0904b08: 熱。更宜減睡節食爲要。餘無可言。不具座主。
T1937_.46.0904b11: 浮石行者。至得汝書知。住持無事。兼有僧徒。 T1937_.46.0904b12: 講説相續。官員歸嚮。供施周豐。此雖外事。亦 T1937_.46.0904b13: 是急縁。又知專以淨土繋心。念佛不輟。吾聞 T1937_.46.0904b14: 之甚喜。如飢得食。望汝加行自修。弘教利物。 T1937_.46.0904b15: 無以他競。卑己尊人爲上。若其爾者。三衢台 T1937_.46.0904b16: 教。立見中興也。其住持事。杭僧來説。汝既説
T1937_.46.0904b19: 答。又慮後學遭伊惑亂。病中寫三二十紙。解 T1937_.46.0904b20: 其謗辭。令伊知教觀蹊徑也。鈔寫未了。後信 T1937_.46.0904b21: 附去。夏暑惡熱。宜好將息。勤心爲法。兼修佛 T1937_.46.0904b22: 事。爲要不具 T1937_.46.0904b23: 第三書 T1937_.46.0904b24: 吾委付崇矩。近者得書。知汝平善。汝受得浮 T1937_.46.0904b25: 石院。吾猶慮捨時不至分明。又見錢唐人説。 T1937_.46.0904b26: 有多端。今睹帖疏。辭意甚周旋。衷心喜之。是 T1937_.46.0904b27: 汝平生留心教觀所感也。願智者圓宗。因此 T1937_.46.0904b28: 大行彼郡。接誘方來。然得人則其道大振。失 T1937_.46.0904b29: 人則其道隨滅。三衢流布。種在汝躬。愼勿放 T1937_.46.0904c01: 逸。宜以謙下接人實行軌物。若其然者。則副 T1937_.46.0904c02: 請主學士之用心。乃酬勳公之元意。切須夙
T1937_.46.0904c05: 紊亂大途。故吾勉強書兩十紙解之。俾伊略 T1937_.46.0904c06: 知得失。秖爲伊在講下。雖久逐句。記録待作 T1937_.46.0904c07: 諍端。莊嚴我見。全不咨審大體。唯増毀謗之 T1937_.46.0904c08: 門。今因他故修得此書。略顯吾宗妙義。今以 T1937_.46.0904c09: 草藁一本。與汝宜子細研味之。汝欲吾作委 T1937_.46.0904c10: 曲付。文智今寫未曁。教伊且秉護三業。令自 T1937_.46.0904c11: 他有益也。人去餘無所道。爲法安身。爲最不 T1937_.46.0904c12: 具 T1937_.46.0904c13: 第四書 T1937_.46.0904c14: 崇矩六明初五日。始見靈曜行者。將到汝二 T1937_.46.0904c15: 月書。知官僚躬請。名僧讓居。緇白歸心。資縁 T1937_.46.0904c16: 周贍。乃汝願力所致。亦吾道將行。更在精勤。 T1937_.46.0904c17: 令事増廣。但於心無著。必傳法成功。須更堅 T1937_.46.0904c18: 固立十方住持。永作傳天台教觀之院。既已 T1937_.46.0904c19: 有夏舍人起請之勅。州府據勅行之甚順也。 T1937_.46.0904c20: 事畢結裹文字。入在石中。永爲程式。方爲究 T1937_.46.0904c21: 竟也。見説文炳。依棲於彼。切宜照燎之。伊却 T1937_.46.0904c22: 是學人必能成器也。此外切在調身安適。自 T1937_.46.0904c23: 然其道昌盛矣。餘無可囑不具 T1937_.46.0904c24: 第五書 T1937_.46.0904c25: 崇矩吾前次附信。必領得了。起造畢。莫管 T1937_.46.0904c26: 人多少。須不住開講。於教著功不擁文義。仍 T1937_.46.0904c27: 以進行爲務。守戒爲先。如汝者少。唯望汝流 T1937_.46.0904c28: 布。若或放逸。又成虚擲也。吾於餘事。不能挂 T1937_.46.0904c29: 心。只慮教觀無人而墜。汝宜思之。當知吾志。 T1937_.46.0905a01: 焉夏初修方便。望汝冥祷相助。時中切冀將 T1937_.46.0905a02: 身本道不具 T1937_.46.0905a03: 第六書 T1937_.46.0905a04: 章安崇矩。近日如何。夏中不廢講否。自行化 T1937_.46.0905a05: 他日増益否。知吾道者無幾。望汝傳化令道 T1937_.46.0905a06: 光大。莫作最後斷佛種人也。吾懺期將滿。寄 T1937_.46.0905a07: 世非遙。此去一年。欲息諸縁務。併心究理一 T1937_.46.0905a08: 志焚修。故遣諸生遍求資給。居永用。卿到彼 T1937_.46.0905a09: 望汝勸揚。須一一言與門徒。令人人樂施。吾 T1937_.46.0905a10: 即此一迴斷送西歸。願汝精進教觀。勤發行 T1937_.46.0905a11: 者。莊嚴淨土。願來世得際夙因妙證。斯事常 T1937_.46.0905a12: 切在於制心也。然汝自知吾志。不復再三。二 T1937_.46.0905a13: 子去。聊書此布意。更不委悉。不具 T1937_.46.0905a14: 第七書 T1937_.46.0905a15: 祟炬闍梨。久不得信。近日如何。風聞。已赴本 T1937_.46.0905a16: 業景徳開講。僧俗歸心。須知。城隍不比郷縣。 T1937_.46.0905a17: 又是受業去處。上下難受化。必須降意接物 T1937_.46.0905a18: 軟語談眞。使聞者皆忻見者獲益。汝之智辯。 T1937_.46.0905a19: 足可爲衆。但恐寺衆。有見汝行止有不廉處。 T1937_.46.0905a20: 又恐檀信見熟別有誹謗。於教無光。更須護 T1937_.46.0905a21: 持。則盡善盡美矣。吾爲懺期將滿報願未。能 T1937_.46.0905a22: 衆障交興。莫我遣却。仍爲教藏未圓。恐後來 T1937_.46.0905a23: 師徒。講習艱難。以故忍死力爲成之。今遣學 T1937_.46.0905a24: 者往彼邦。縁化印法華經記。切在勸賛門徒。 T1937_.46.0905a25: 多少結縁。令吾心志滿足也。此外宜息身心。 T1937_.46.0905a26: 莫令生病。是祝是祝。不具 T1937_.46.0905a27: 第八書 T1937_.46.0905a28: 崇矩近擇交來得信。知汝夜講光明。日談止 T1937_.46.0905a29: 觀。爲道既勤聞之極喜。又知造僧堂。必是無 T1937_.46.0905b01: 心往西溪也。所言不安者。宜不住服藥。禮誦 T1937_.46.0905b02: 祈祷。求聖冥加也。惠南已安排在堂。只是隨 T1937_.46.0905b03: 衆受習。更有何管領乎。所議融心解。今於答 T1937_.46.0905b04: 後添三兩句。收於三輩。必免相違。何不但云 T1937_.46.0905b05: 三輩文有相妨。何必致許多難問。可謂寸水 T1937_.46.0905b06: 丈波也。是此之心。宜須削去。方可傳通。此蓋 T1937_.46.0905b07: 因事誡汝。凡百施爲。皆須準此。山家教觀。託 T1937_.46.0905b08: 汝弘護。汝須好將息。庶身安道隆也。餘無所 T1937_.46.0905b09: 囑不具 T1937_.46.0905b10: 第九書 T1937_.46.0905b11: 崇矩論師。不見汝面。僅十六年。不得汝書。亦 T1937_.46.0905b12: 十年矣。昨聞西游京都。遽蒙宣召。講演復賜 T1937_.46.0905b13: 命衣。深爲吾門之美事也。近知歸在天竺開 T1937_.46.0905b14: 講。尤副我心。此際書來解吾思念。切在勤心 T1937_.46.0905b15: 慈接學流。仍須以香火爲縁。以止觀爲業。不 T1937_.46.0905b16: 行唯説。是吾之憂。若非爲法。須行利益邊事。 T1937_.46.0905b17: 此外不宜他適。當善調身。餘不細述。不具 T1937_.46.0905b18: 第十遺書 T1937_.46.0905b19: 吾遺書付浮石崇矩。吾傳教觀。四十餘年。 T1937_.46.0905b20: 既云樂在其中。不覺老之將至。近以綿痼。百 T1937_.46.0905b21: 骸倶痛。唯冥妙空。達生死相。相亦非相。去來 T1937_.46.0905b22: 本常。此乃一心三觀之要。吾在爲訓物之柄。 T1937_.46.0905b23: 吾逝爲見佛之基。汝早聞思。夙預傳唱。當須 T1937_.46.0905b24: 勤勵以益諸後。俾祖燈廣曜佛種不斷。若依 T1937_.46.0905b25: 此者。眞吾徒也。捨此以往復。何言哉。臨行書 T1937_.46.0905b26: 此。不及委悉。深宜體察。不具 T1937_.46.0905b27: 付彬闍梨遺書 T1937_.46.0905b28: 委曲遺願彬闍梨。吾夙以縁法。獲嗣流通。踰 T1937_.46.0905b29: 四十年。道徳無聞深。自爲愧。汝亦早以弘教 T1937_.46.0905c01: 爲志。久處座下及傳唱利人。頗有道譽。我今 T1937_.46.0905c02: 老病日篤。必不能再與汝等談道。宜以像末 T1937_.46.0905c03: 隆法爲勤。無以名利居懷。自念垂終之次。不
T1937_.46.0905c10: 康寧。將屆安居。更希遵理。指要印後。曾已附 T1937_.46.0905c11: 呈。雖筆削之甚凡。且銓量之有據。願於閑暇。 T1937_.46.0905c12: 略與披尋。今少敏歸。寧謹憑此。問訊不宣。比
T1937_.46.0905c17: 但以久沐慈憐。難平悲愴。雖夙敦戒定之力。 T1937_.46.0905c18: 更宜多以誦念資之。智者尚令弟子勤禮懺。 T1937_.46.0905c19: 資吾生處。在菴長洞明。豈須更説。鄙僧懺法。 T1937_.46.0905c20: 絶於慶吊。情不可遏。故破制作手簡。相問令 T1937_.46.0905c21: 人送蝋茶二挺印香一兩。希爲供養爲幸。延
T1937_.46.0905c28: 右法智法帖去此二百年矣。讀之悚然増敬。 T1937_.46.0905c29: 數語之間。引學者於内省之地。亦足見古之
T1937_.46.0906a05: 所期。必將剋也。汝修心勤進。爲法周旋。二利 T1937_.46.0906a06: 兼行。三空不爽。必於此世獲妙果矣。吾雖觀 T1937_.46.0906a07: 力未充。心有所詣。出處説行。敢離智者閫域。 T1937_.46.0906a08: 常患十六觀疏文約。理奧講者學者。多淺多 T1937_.46.0906a09: 近。法既不稱。種乃不強。故率所懷。成乎私 T1937_.46.0906a10: 鈔。汝既吾黨同吾用心。故旋寫二卷附去。看 T1937_.46.0906a11: 尋若有所資。宜爲衆講説。或有異可箚取寄 T1937_.46.0906a12: 來。此外調理身心。俾成願行。餘復何述。老僧
T1937_.46.0906a17: 墨之寶。固有神護。勒石垂耀。咸所願焉。淳熙
T1937_.46.0906a20: 第一書 T1937_.46.0906a21: 持姪山主昨來訪。及殊乏相延。經夏至秋。諒 T1937_.46.0906a22: 身安道長。今知蓋泥屋宇。不易指揮。此際丐 T1937_.46.0906a23: 僧。又須棲託。希好生見納。兼望勸揚。四衆歳 T1937_.46.0906a24: 歳。括煩深増悚息。既是法屬。罔避嫌疑也。時
T1937_.46.0906a28: 吾姪持公院宰。秋來且喜。無恙修進成規。昨 T1937_.46.0906a29: 咸若棲託名籃。稍垂見待。仍染拙疾。更費看 T1937_.46.0906b01: 承。見法屬之情。感歳寒之分。今二僧再去收 T1937_.46.0906b02: 斂。更冀温存。或檀越登門。亦希勸發。先人後 T1937_.46.0906b03: 己是大士之用心。此外善保行藏。勤於收拾。 T1937_.46.0906b04: 裨住持興盛教觀流通。餘無所囑也。不宣。城
T1937_.46.0906b07: 持姪山主。又加法臘。必益道腴。經理住持。諒 T1937_.46.0906b08: 皆成就。二子在院。粗著工夫。無勞挂慮此來。 T1937_.46.0906b09: 丐士更須棲依。希更周旋也。秋暑猶盛。切在 T1937_.46.0906b10: 將調。期成二利之行。或入郡城。到院相見是
T1937_.46.0906b17: 生。不啻似人者。欣慕不足。感泣以書。乾道乙
T1937_.46.0906b20: 智尊者眞蹟如。水無風自成波紋。偶有晋人
T1937_.46.0906b23: 法智與其姪書前云。二子粗著工夫。後期二 T1937_.46.0906b24: 利之行。於人念念不忘於道。蓋戒誓之緒餘 T1937_.46.0906b25: 耳。百世之師也。乾道二年四月八日蘿月曇 T1937_.46.0906b26: 瑩謹書 T1937_.46.0906b27: 四明尊者。道徳淵源。固未易窺測。而學者仰 T1937_.46.0906b28: 止高風雖。片言隻字。得之者如獲珙寶。至有 T1937_.46.0906b29: 甘棠勿敗之比。此帖流落人間。世不多見。而 T1937_.46.0906c01: 楷公得之。罔敢失墜。因求跋于二三宗匠。 T1937_.46.0906c02: 用託不朽。噫日新之銘。非即之湯盤。則不知。 T1937_.46.0906c03: 大思之銘非即之周量。則不著。師資心傳之 T1937_.46.0906c04: 妙。亦可想見於此矣。異世相遇若旦暮。然是 T1937_.46.0906c05: 亦聖教中一段奇事。神而明之。存乎其人。又 T1937_.46.0906c06: 豈止神物護持而已。述齋薛澄清卿敬跋。紹 T1937_.46.0906c07: 熙壬子四月五日
T1937_.46.0906c12: 之有也。所蒙教乘。一時給借。深感我交之不 T1937_.46.0906c13: 棄也。亦言。外弘量之成我也。涅槃玄義。既許 T1937_.46.0906c14: 換後一片。今更募僧添滿。二十七貫四百見 T1937_.46.0906c15: 附去。二貫四百足作來人名。不可移易。望依 T1937_.46.0906c16: 今附到者書之。又見兄説除二子句當名。移 T1937_.46.0906c17: 岳公爲本院僧甚好。但岳公於此玄義板。只 T1937_.46.0906c18: 消著句當雕造。不須云募縁。不同彼疏板。須 T1937_.46.0906c19: 安募縁。便副得吾兄。云二處講院。同弘斯典。 T1937_.46.0906c20: 進發後人之謂也。所定文字。更計所裁必無 T1937_.46.0906c21: 確定。從長爲當耳。倫公恐十九發去也。唯一 T1937_.46.0906c22: 本出義才之議。亦計伊之情。今特令梵住取。
T1937_.46.0906c27: 自夏洎秋。伏枕沈瘵。略不自持。于今腹中氣 T1937_.46.0906c28: 塊。有若負石。百醫千藥。有加無瘳。乃過去業 T1937_.46.0906c29: 縁。現在所作之劇報也。但待死至。餘無所云 T1937_.46.0907a01: 所恨。不果良交一面而後訣耳。仰想。吾兄將 T1937_.46.0907a02: 大有俊少輻湊講席。願安隱久住。弘濟斯道。 T1937_.46.0907a03: 於今山家一教。旋觀海内。唯兄一人而已。 T1937_.46.0907a04: 非誕言也。少弟所戮力置立。天竺道場頗。得 T1937_.46.0907a05: 其地。實可弘通。自眞觀法師之後。凡數十 T1937_.46.0907a06: 住持。皆是賢聖之僧講訓。觀師早承天台 T1937_.46.0907a07: 禪師。即百録陳佰智。薦眞觀惠陪二法師是 T1937_.46.0907a08: 也。今作智者道場。非偶然而來。蓋承此餘蔭 T1937_.46.0907a09: 耳。其九祖儀像。天下爲甲也。萬卷教文已有 T1937_.46.0907a10: 施主。相次印造。安僧舍宇受用者已足。但未 T1937_.46.0907a11: 有殿宇門廊耳。若一區形勝。來往游人。謂天
T1937_.46.0907a14: 心同願。内外忻忻。亦是宿縁也。已受小請疏 T1937_.46.0907a15: 子。是伊口口只言。未白知四明本講。餘無所 T1937_.46.0907a16: 辭。今見押本州大疏。須至敦請。冬初必先 T1937_.46.0907a17: 過四明諮白。況我兄平生。以弘經爲本心。願 T1937_.46.0907a18: 加苦口。策伊出來繁會之地。講演大教。亦吾 T1937_.46.0907a19: 家大光揚也。是事終不以私曲之情。非有他 T1937_.46.0907a20: 議請他過也。東山必令祖韶去彼開講。亦似 T1937_.46.0907a21: 去得。蓋量材也。若得數處講香不絶。死亦何 T1937_.46.0907a22: 恨。劣弟必在今冬去也。願承我兄淨土本願 T1937_.46.0907a23: 之力。令我纔預末品。當有相見之分。而今束 T1937_.46.0907a24: 手待至。近開得遐榻銘。并囑弟子。送哀石本 T1937_.46.0907a25: 附呈。然送哀一文。雖是小道。以誡學者。似有 T1937_.46.0907a26: 所補。願略過目幸甚。觀經新記第三卷。願速 T1937_.46.0907a27: 附來。一見後死去也。此去恐信息少。珍重珍
T1937_.46.0907b01: 善知險道通塞之相。而宮商相宣。金玉諧和。 T1937_.46.0907b02: 翼賛台宗。爲有力者。由是人人知惡可棄。知
T1937_.46.0907b05: 以書。攬野色映湖光。出觀而讀。想像容止。感
T1937_.46.0907b08: 四明付門人琮法師帖 T1937_.46.0907b09: 鑒琮論師。在於本郷。身心安否。親里愛結不 T1937_.46.0907b10: 相染耶。利養名聞能遠離否。既學山家必異 T1937_.46.0907b11: 常流。理事合修自他兼濟。如此即是智者子 T1937_.46.0907b12: 孫矣。吾年事已去。唯念西游。衆縁所留。未果 T1937_.46.0907b13: 其志。然圖傳教勝事。實是掛心。今遣二僧去。 T1937_.46.0907b14: 彼句當印板。望汝行疏。賛成切囑。不具。花押
T1937_.46.0907b17: T1937_.46.0907b18: T1937_.46.0907b19: T1937_.46.0907b20: T1937_.46.0907b21: 四明石芝沙門宗曉編 T1937_.46.0907b22: 延慶寺二師立十方住持傳天台教觀戒誓 T1937_.46.0907b23: 辭使帖延慶寺
T1937_.46.0907b27: 三省同奉聖旨 T1937_.46.0907b28: 聖旨本州出給公據 T1937_.46.0907b29: 四明圖經紀延慶寺跡 T1937_.46.0907c01: 曾魯國宣靖公祠堂記 T1937_.46.0907c02: 四明圖經紀宣靖公祠
T1937_.46.0907c05: 東京僧職紀贈法智詩二十三首 T1937_.46.0907c06: 四明法師受命服門人神照作致語 T1937_.46.0907c07: 四明尊者傳持爲二十九代祖師 T1937_.46.0907c08: 四明尊者遣僧日本國求仁王經疏 T1937_.46.0907c09: 紀神照法師悟經王頌 T1937_.46.0907c10: 四明門人霅川淨覺法師 T1937_.46.0907c11: 妙悟法師輔四明作評謗書 T1937_.46.0907c12: 草菴教苑遺事紀法智講貫 T1937_.46.0907c13: 記四明門下纂成十類 T1937_.46.0907c14: 延慶寺二師立十方住持傳天台教觀戒 T1937_.46.0907c15: 誓辭 T1937_.46.0907c16: 院丙申秋七月承舊。越十年經始陳修。己酉 T1937_.46.0907c17: 告成。石公勒石。紀之逮壬子。凡十七年。咸安 T1937_.46.0907c18: 來學。二師同心祈佛。永命用休。昭烈山家教 T1937_.46.0907c19: 門。既遂攸叙。懼壽不我永。乃囑院于後賢。 T1937_.46.0907c20: 惟善繼者居焉。永永相授。非錫于子孫。遂
T1937_.46.0907c26: 吾惟有慚徳。爲汝等師無忘在三。咸承攸誨。 T1937_.46.0907c27: 吾昔之日受天台智者教觀于寶雲師門。非欲 T1937_.46.0907c28: 兼人受。以自益無何。尚即先師輪下。已有好 T1937_.46.0907c29: 學。萃吾左右。虚譽喪實。悵然長懷。既値鶴林。 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 892 893 894 895 896 897 898 899 900 901 902 903 904 905 906 907 [行番号:有/無] [返り点:無/有] [CITE] |