SAT DB

T2111_.52.0551a01:
T2111_.52.0551a02:   No.2111
T2111_.52.0551a03:
T2111_.52.0551a04: 十門辯惑論卷上
T2111_.52.0551a05:   大慈恩寺沙門釋復禮撰
T2111_.52.0551a06:   答大子文學權無二釋典稽疑
T2111_.52.0551a07: 序曰
T2111_.52.0551a08: 權文學聲冠應徐地參園綺。搢紳嘉其令望。
T2111_.52.0551a09: 緇素挹其芳猷。而頃著十疑干我二諦。公孫
T2111_.52.0551a10: 生之駿辯。自昔難酬。舍利子之雄才。嗟今
T2111_.52.0551a11: 莫擬。豈當仁而抗議。試言志以成文。必也
T2111_.52.0551a12: &T002363;

名乎。稱之曰十門辯惑。雖詩云勸誡蔽之。
T2111_.52.0551a13: 可幾乎一言。而法惟祕密。述之敢忘乎三
T2111_.52.0551a14: 轉。遂取類觀象再盈卷軸。煩而無當。有愧
T2111_.52.0551a15: 知音者焉
T2111_.52.0551a16:   通力上感門一應形俯化門二
T2111_.52.0551a17:     淨穢土別門三迷悟見殊門四
T2111_.52.0551a18:     顯實得記門五反經賛道門六
T2111_.52.0551a19:     觀業救捨門七隨教抑楊門八
T2111_.52.0551a20:     化佛隱顯門九聖王興替門十
T2111_.52.0551a21: 通力上感門第一
T2111_.52.0551a22: 稽疑曰。竊見維摩神力掌運如來但十地之
T2111_.52.0551a23: 觀。如來尚隔羅縠。如何一掌之内能容十號
T2111_.52.0551a24: 之尊乎。非獨以卑移尊於理非順。寔亦佛與
T2111_.52.0551a25: 菩薩豈無等差。如有等差安能運佛。如無等
T2111_.52.0551a26: 差何須成佛也。若維摩是如來助佛揚化。未
T2111_.52.0551a27: 知何名何號何論何經。請煩上智以示下愚
T2111_.52.0551a28: 也。辯惑曰。嘗聞逆情而取。匹夫雖賤而難奪。
T2111_.52.0551a29: 順理而求。萬乘雖尊而可降。山澤通氣。未始
T2111_.52.0551b01: 一其崇卑。金石同聲。何必均其小大。況惟諸
T2111_.52.0551b02: 佛有平等誓願乘時應物。菩薩能遊戲神通
T2111_.52.0551b03: 坐忘致遠。遞相影響咸赴機縁哉。維摩羅詰
T2111_.52.0551b04: 者。蓋是法身大士。徳超群聖。啓權智以有
T2111_.52.0551b05: 生。示居家而弘道。蓮花總持之力來自他方。
T2111_.52.0551b06: 芥子解脱之門開於此國。未曾有室括嚢無
T2111_.52.0551b07: 外。不思議道利用無方。是以五百聲聞咸辭
T2111_.52.0551b08: 問疾。八千菩薩莫能造命。彌勒居一生之地。
T2111_.52.0551b09: 服其懸解。文殊是衆佛之師。謝其眞入而菴
T2111_.52.0551b10: 園之集。因淨名而發興。淨名之跡藉無動而
T2111_.52.0551b11: 方明。故如來迺睠於此方。居士敬延於右
T2111_.52.0551b12: 掌。三昧之力有感必通。十號之尊不行而至
T2111_.52.0551b13: 矣。然則至諴感神者。莫知神之巨細。孝徳
T2111_.52.0551b14: 動天者。孰知天之高下。矧乎慧眼遐觀。見牟
T2111_.52.0551b15: 尼於實相。神足甫運。持妙喜於花鬘。而不
T2111_.52.0551b16: 能屈彼仁尊入茲國界。豈唯羅縠之喩比而

T2111_.52.0551b17:

可通。亦將金粟之名傳而有據者也

吉藏師云金
粟事出思惟

T2111_.52.0551b18:

三昧經自云未見其本今撿諸經目録無
此經名竊謂西國有經東方未譯者矣

T2111_.52.0551b19: 應形俯化門第二
T2111_.52.0551b20: 稽疑曰。龍女成佛少選之間。若其眞者佛道
T2111_.52.0551b21: 甚易。何云懃苦無量方得成佛也。如其化者
T2111_.52.0551b22: 化是不實。豈以不實化群生也。佛無不實語
T2111_.52.0551b23: 何爲若斯哉。且文殊乃燃燈之師。釋迦又燃
T2111_.52.0551b24: 燈弟子。文殊既爲諸佛之母。應成佛在燃燈
T2111_.52.0551b25: 之前。況彌勒未通文殊已悟。龍女成道文殊
T2111_.52.0551b26: 之力。今龍女成佛於前。彌勒成佛於後。而文
T2111_.52.0551b27: 殊不成。安能無惑。若先成者成在何經。經云
T2111_.52.0551b28: 何。佛若未成者何事淹留。請示淹留之意也。
T2111_.52.0551b29: 如文殊未成爲是。則諸佛成者應非。如以成
T2111_.52.0551c01: 者非。非則文殊豈是。是非之理。請爲言之
T2111_.52.0551c02: 辯惑曰。至人無己爲物有形。高卑不可＊以跡
T2111_.52.0551c03: 定。隱顯不可＊以情測。龍女雖身遊五道。而
T2111_.52.0551c04: 位光十地。文殊雖名稱菩薩。而實是如來。何
T2111_.52.0551c05: 以明之。按法花經云。有娑竭羅龍王女。年始
T2111_.52.0551c06: 八歳。智慧利根。善知衆生諸根行業。乃至辯
T2111_.52.0551c07: 才無礙能至菩提。詳夫智慧利根者。非下趣
T2111_.52.0551c08: 之有也。知諸根行業者。非小乘之事也。辯
T2111_.52.0551c09: 才無礙者。善慧之地也。能至菩提者。等覺之
T2111_.52.0551c10: 道也。斯則三祇劫畢十度因滿。獻寶珠而
T2111_.52.0551c11: 轉女形。坐蓮花而昇覺位。義殊早計事同俯
T2111_.52.0551c12: 拾。而惑者見龍女。即謂是三塗而嬰五障。聞
T2111_.52.0551c13: 發心即謂自凡位而希聖果。殊不知五道有
T2111_.52.0551c14: 示生之義。四發有補處之文。智積所以懷疑。
T2111_.52.0551c15: 身子由其致詰。蓬之心也。何其曲哉。又按首
T2111_.52.0551c16: 楞嚴經云。文殊是過去平等國。龍種上尊如
T2111_.52.0551c17: 來。央崛魔羅經云。是北方常喜世界。摩尼寶
T2111_.52.0551c18: 積佛。文殊師利佛土嚴淨經云。未來作佛名
T2111_.52.0551c19: 曰普見。竊以文殊智包權實體兼眞應。或成
T2111_.52.0551c20: 道先劫。已爲龍種之尊。或流形此界。尚號法
T2111_.52.0551c21: 王之子。或＊ &T002363;

位北方久名寶積。或受記來
T2111_.52.0551c22: 劫將稱普見。變化十方而無礙。周行三際而
T2111_.52.0551c23: 不動。無取無得而成果。不去不來而見身。豈
T2111_.52.0551c24: 可以一相求。未可以一名定。故遇燃燈而函
T2111_.52.0551c25: 丈。逢釋迦而避席。慈氏造之以決疑。龍女師
T2111_.52.0551c26: 之而進道。然龍女自垢身而明速疾。誘物持
T2111_.52.0551c27: 經。文殊處因位而示淹留。勸人後己。並曲成
T2111_.52.0551c28: 方便實爲利益。且君子之道貞而不諒。聖人
T2111_.52.0551c29: 之事巽＊以行權。同許車而不與。類化城而復
T2111_.52.0552a01: 進。既信彼之非妄。仍疑此之不實。吁嗟七竅
T2111_.52.0552a02: 一猶未達乎
T2111_.52.0552a03: 淨穢土別門第三
T2111_.52.0552a04: 稽疑曰。佛説法花經之時五十小劫。但春秋
T2111_.52.0552a05: 夜明以爲釋迦生也。正法五百。像法一千。
T2111_.52.0552a06: 並謂滅度之後。同斯一劫。若西域聽法之
T2111_.52.0552a07: 人。神力促爲食頃。則此不聽之人。已隔五
T2111_.52.0552a08: 十小劫。何則初未聞佛神力豈加神力。不加
T2111_.52.0552a09: 合成煨燼。今既不成煨燼。則是千餘年耳。
T2111_.52.0552a10: 苟知千餘非謬。安有五十小劫。若以雖不聞
T2111_.52.0552a11: 佛神力亦加則佛成道之初大小倶合得果。
T2111_.52.0552a12: 何止頻婆一國十二萬人哉。持此相況不加

T2111_.52.0552a13:

明矣

沙門復禮曰。法花序品云。日月燈明佛説法花
經。經六十小劫。謂如食頃踊出品云五十小劫謂

T2111_.52.0552a14:

如半日今發難在釋迦之佛引文兼燈明之
事。但取意而直通不依文以反詰者矣

T2111_.52.0552a15: 辯惑曰。佛有眞身焉應身焉。眞土焉應土焉。
T2111_.52.0552a16: 眞身眞土絶名相而獨立。應形應國隨物感
T2111_.52.0552a17: 而多状。淨者見之謂之淨。穢者見之謂之穢。
T2111_.52.0552a18: 久者見之謂之久。近者見之謂之近。各滯所
T2111_.52.0552a19: 封罕能達觀。故身子覩穢而迷淨。空承日月
T2111_.52.0552a20: 之談。彌勒執近而疑久。仍生父子之喩。及其
T2111_.52.0552a21: 按地顯莊嚴之國。下塵比僧祇之壽。執穢之
T2111_.52.0552a22: 情始去。封近之見方除。然示淨所以除穢。穢
T2111_.52.0552a23: 去而淨可留乎。説久所以破近。近亡而久可
T2111_.52.0552a24: 存乎。非淨非穢方爲妙土。非久非近始曰眞
T2111_.52.0552a25: 身。然則四十餘年者。穢土化身也。五十小劫
T2111_.52.0552a26: 者。淨土報身也。化身遷動。自可以年月測。
T2111_.52.0552a27: 報體圓常。詎可以時代限。既報化分跡久近
T2111_.52.0552a28: 殊歸。以久難近得無爲謬。法花壽量之品。維
T2111_.52.0552a29: 摩佛國之文。斯義朗然。豈俟多述。惑曰。釋
T2111_.52.0552b01: 迦利見元是化身。娑婆盡野本非淨國。耆闍
T2111_.52.0552b02: 穢國之靈鎭。法花化身之妙典。今乃以報身
T2111_.52.0552b03: 而述化身。將淨國而明穢國。其爲謬也不亦
T2111_.52.0552b04: 大哉
T2111_.52.0552b05: 釋曰。是何言歟。是何言歟。先豈不云乎。淨穢
T2111_.52.0552b06: 久近生於所見。生於所見者同處而異見。非
T2111_.52.0552b07: 別處而異見也。且釋迦一佛也。或以之見久。
T2111_.52.0552b08: 或以之見近。娑婆一界也。或以之見淨。或以
T2111_.52.0552b09: 之見穢。久與淨菩薩上人之見也。近與穢凡
T2111_.52.0552b10: 夫下乘之見也。若然者穢既娑婆矣。而淨得
T2111_.52.0552b11: 非乎。近既釋迦矣。而久得異乎。而云釋迦但
T2111_.52.0552b12: 是化身。娑婆唯曰穢土。義符偏著理異玄同。
T2111_.52.0552b13: 況乎法花數品靈山一集。初則會二歸一。迴
T2111_.52.0552b14: 小道以入大乘。次則三變八方。引穢心而觀
T2111_.52.0552b15: 淨土。大乘已入無復小乘。淨國已觀何有穢
T2111_.52.0552b16: ＊國。故始自集分身之佛。至乎説壽量之經。
T2111_.52.0552b17: 並於淨土之中。而演常身之義。故經云。如是
T2111_.52.0552b18: 我成佛已來甚大久遠。壽命無量阿僧祇劫
T2111_.52.0552b19: 常住不滅。又云。常在靈鷲山。及餘諸住處。衆
T2111_.52.0552b20: 生見劫盡。大火所燒時。我此土安隱。天人常
T2111_.52.0552b21: 充滿。故知聖壽遐長。非界塵之能數。妙境安
T2111_.52.0552b22: 固。豈劫火之所焚。何乃推始起於春秋。以
T2111_.52.0552b23: 五十小劫爲焉有覈。未經於水火。將一千餘
T2111_.52.0552b24: 年爲指實。不見履霜者必疑堅冰乎
T2111_.52.0552b25: 迷悟見殊門第四
T2111_.52.0552b26: 稽疑曰。説法花之時。神光遠照他界。説涅
T2111_.52.0552b27: 槃之日。寶蓋廣覆大千。未知此方何爲不見。
T2111_.52.0552b28: 若以無縁不得見者。無縁則罪人也。有縁則
T2111_.52.0552b29: 福人也。達多殺父及母。豈福人哉。而許
T2111_.52.0552c01: 其出家也。闍王害父囚母。豈福人哉。而照
T2111_.52.0552c02: 月光三昧也。此地萬里爲國賢哲相。仍豈無
T2111_.52.0552c03: 一人有縁何爲獨隔。不言林放反勝太山乎」
T2111_.52.0552c04: 辯惑曰。蒼旻信廣醯雞甕遊而不見。白日
T2111_.52.0552c05: 蓋明仙鼠晝伏而奚覩。豈資始之有外而照
T2111_.52.0552c06: 臨之不及哉。固以近物爲之覆。則不能遠察
T2111_.52.0552c07: 倒情爲之惑。則不能順辯。假使語之曰。有天
T2111_.52.0552c08: 焉有日焉。天周三百度廣而覆下。日徑一千
T2111_.52.0552c09: 里明而照外。瞻彼二蟲必以狂而不信也。今
T2111_.52.0552c10: 未披業障者。何異甕遊乎。未開慧目者。孰非
T2111_.52.0552c11: 晝伏乎。雖寶蓋曾懸百億四天之上。毫光溥
T2111_.52.0552c12: 照萬八千國之中。而有漏宵昏方馳大夢。無
T2111_.52.0552c13: 明被覆何階徹視。若不見則無者。蒼旻白日
T2111_.52.0552c14: 可無耶。若不見而有者。寶蓋毫光非有耶。反
T2111_.52.0552c15: 覆相明言而足矣。況乎魯史直書。記祥暉於
T2111_.52.0552c16: 卯夜。孔君多識。推聖徳於西方。並紛綸而有
T2111_.52.0552c17: 據。豈寂寞而無朕。故知君子或默已昭彰
T2111_.52.0552c18: 而感通。中士若存尚河漢而驚怖。其有飾智
T2111_.52.0552c19: 憑凌之伍。懷愚混沌之流。將撫掌而大噱。
T2111_.52.0552c20: 或絶膂而曾毀非其人也。道可虚行者哉。故
T2111_.52.0552c21: 仲尼體無化之先渉於有。季路問死對之反
T2111_.52.0552c22: 詰於生。仁義稍撿其性靈。道徳粗明其徼妙。
T2111_.52.0552c23: 然後應眞西擧像教東來。八萬法門呑納九
T2111_.52.0552c24: 流而微顯。三千寶塔充滿四瀛而輪煥。若先
T2111_.52.0552c25: 霞而後日。類始雲而終雨。教之有漸。不亦宜
T2111_.52.0552c26: 乎。然則有縁無縁者。三乘菩提之性也。福人
T2111_.52.0552c27: 罪人者。六趣生死之業也。業有輕重性分生
T2111_.52.0552c28: 熟。性猶生。福雖多而難啓。縁既熟。罪雖重而
T2111_.52.0552c29: 可化。福尚難啓。而況於罪者乎。罪猶可化。而
T2111_.52.0553a01: 況於福者乎。故有遠得四禪矜小功而背誕。
T2111_.52.0553a02: 具行三逆知昨非而迴向。迴向生於正解。
T2111_.52.0553a03: &T002363;

解生而罪可滅。背誕興於邪見。邪見興而
T2111_.52.0553a04: 福自亡。福亡永劫而沈淪。罪滅即身而解
T2111_.52.0553a05: 脱。故語曰。蹈道則爲君子。違之則爲小人。仁
T2111_.52.0553a06: 遠乎哉。行之即是借以明義。誰曰不然。老子
T2111_.52.0553a07: 曰。常善救人。故無棄人。常善救物。故無棄
T2111_.52.0553a08: 物。又曰。人之不善。何棄之有。況大悲平等
T2111_.52.0553a09: 而有所棄哉。譬夫良工相木名醫瞻病。可用
T2111_.52.0553a10: 而用之。不簡木之美惡。可療而療之。不擇病
T2111_.52.0553a11: 之輕重。人或問之曰。伊蘭惡木也。汝何以用
T2111_.52.0553a12: 之。迦摩重病也。汝何以療之。仁將此爲是問
T2111_.52.0553a13: 乎爲非問乎。必以爲非問也。如來善別機根
T2111_.52.0553a14: 巧知藥病。雖＊達多行衞頑之惡。闍王有楚穆
T2111_.52.0553a15: 之罪。然以曾發菩提之心可用也。今興悔解
T2111_.52.0553a16: 之念可療也。可療而療之。可用而用之。引使
T2111_.52.0553a17: 歸心化令入道。開其與進之路。塞彼爲亂之
T2111_.52.0553a18: 源。俾有罪者自新於孝慈。無過者守卒於純
T2111_.52.0553a19: 至。善權方便。其利博哉。然闍王問道而反迷。
T2111_.52.0553a20: 自同於林放。夫子知幾而仰聖。可比於泰
T2111_.52.0553a21: 山。賢哲相仍。雖三復而無失。何爲獨隔。請再
T2111_.52.0553a22: 思而可矣
T2111_.52.0553a23: 顯實得記門第五
T2111_.52.0553a24: 稽疑曰。提婆是佛弟。勸闍王害佛尚爲天王
T2111_.52.0553a25: 如來。善星是佛子。罪輕於提婆。何爲生入地
T2111_.52.0553a26: 獄。但害者應重謗者應輕。今乃重者爲如來。
T2111_.52.0553a27: 輕者入地獄。以斯示後。何以安哉。若以善星
T2111_.52.0553a28: 是化者。後應成佛。有授記乎無授記乎。如有
T2111_.52.0553a29: 授記。請指言之也。如無授記。安得爲化哉。
T2111_.52.0553b01: 若以善星爲眞者。何不同之。昆季昇天宮
T2111_.52.0553b02: 以誘之。入地獄以懼之。忍其入獄豈慈悲
T2111_.52.0553b03: 也。但拯樹提於烈火之中。飛巨石於高旻之
T2111_.52.0553b04: 上。懼曠野之鬼神。伏闍王之醉象。何爲於
T2111_.52.0553b05: 善星也。不若斯以救之哉
T2111_.52.0553b06: 辯惑曰。蓋聞如來設教有大小二乘。調達所
T2111_.52.0553b07: 行有權實兩事。大乘闡其實。小乘語其權。若
T2111_.52.0553b08: 晦實論權。有害佛之逆。而招地獄之苦。若廢
T2111_.52.0553b09: 權談實無破僧之罪。故受天王之記。權也。有
T2111_.52.0553b10: 報與善星可得異乎。實也。無罪與善星可得
T2111_.52.0553b11: 同乎。不同非設難之地。不異又無難可設。來
T2111_.52.0553b12: 論疑旨於何而致耶。況謗害重輕更殊高議。
T2111_.52.0553b13: 何者夫害雖是逆。或不壞於見。謗則壞見而
T2111_.52.0553b14: 不成於逆。成逆但嬰業障。近招無間之殃。
T2111_.52.0553b15: 壞見斯斷善根。＊迺受闡提之號。所以訶罵調
T2111_.52.0553b16: 達唯曰癡人。題目善星則云邪見。斷可知
T2111_.52.0553b17: 矣
T2111_.52.0553b18: 又問。善星爲眞爲化者。凡化之爲理。必當以
T2111_.52.0553b19: 混眞爲妙。眞之爲事。自然以似化爲恒。眞
T2111_.52.0553b20: 化相渉魚魯難辯。然則綆短汲深。清泉無以
T2111_.52.0553b21: 上濟。智小謀大。美餗固其停覆。輕而議之則
T2111_.52.0553b22: 吾豈敢。聊復稽之聖典。匪曰攻乎異端。試論
T2111_.52.0553b23: 之曰。夫牟尼一代。涅槃爲最後之説。迦葉
T2111_.52.0553b24: 載請。善星是斯下之人。穢溷嗟其永墜。
T2111_.52.0553b25: 苦獄見其生入。又惡友行惡。報恩已明其是
T2111_.52.0553b26: 權。善星斷善。涅槃不言其爲化。豈無爲化之
T2111_.52.0553b27: 理。曾無是化之文。以此而推。眞亦可矣。至若
T2111_.52.0553b28: 廣持衆部。守筌而詎得魚。遍習諸禪。爲山而
T2111_.52.0553b29: 已止簣。同石鼠之爲技。若飛鳥之能言。雖
T2111_.52.0553c01: 簉門人還如伯繚。空稱佛子更甚商均。中夜
T2111_.52.0553c02: 披衣。發怖小男之語。通衢掃跡。滅表大人之
T2111_.52.0553c03: 相。逢餔糟之人言其證道。見食吐之鬼唱已
T2111_.52.0553c04: 生天。彼何人斯頑之甚也。夫以辯才第一。尚
T2111_.52.0553c05: 招螢火之譏。智慧無雙。未免金師之誤。故
T2111_.52.0553c06: 知有根力解力照往照今俾化者不可逃其
T2111_.52.0553c07: 眞。愚者不能隱其智。斯大聖之分也。非常人
T2111_.52.0553c08: 之所及也。嗟夫玉毫已翳金口莫宣。但可禀
T2111_.52.0553c09: 教而爲解。庸詎棄文而生意。若斯而已哉。
T2111_.52.0553c10: 夫可與爲善不可與爲惡者上智也。可與爲
T2111_.52.0553c11: 惡不可與＊爲善者下愚也。與善而善與惡而
T2111_.52.0553c12: 惡者中人也。語曰。唯上智與下愚不移。明中
T2111_.52.0553c13: 人則可移也。故宣父至聖。不迴盜跖之心。清
T2111_.52.0553c14: 河中賢。能變周處之節。今難陀之等者中人
T2111_.52.0553c15: 也。若善星之輩者至愚也。故可誘可逼。困
T2111_.52.0553c16: 而學之乃成羅漢。謗因謗果人斯下矣。能
T2111_.52.0553c17: 作闡提。豈大聖忍其苦哉。蓋下愚不可救耳。
T2111_.52.0553c18: 譬夫厥田上上。詎可使燋種生芽。有渰淒淒。
T2111_.52.0553c19: 不能遣枯條布葉。豈可間然。於時雨有望於
T2111_.52.0553c20: 良疇者哉。洎乎力士之慢可降。嬰兒之厄可
T2111_.52.0553c21: 拯。曠野之神可化。宮城之象可伏。連類雖廣
T2111_.52.0553c22: 一以貫之。方於闡提固無等級。故經云。害蟻
T2111_.52.0553c23: 子有罪。殺闡提無過。尚復引使出家置之左
T2111_.52.0553c24: 右。譬羸老之馬未可先乘。同荊棘之田寧忘
T2111_.52.0553c25: 後種。知現在之無益。冀將來之有因。畢下
T2111_.52.0553c26: 趣而向人天。發廣心而成福智。是知慈悲之
T2111_.52.0553c27: 大方便之巧。天地不足儔。陰陽無以測。迴向
T2111_.52.0553c28: 者若子之事父。行莫之大。誹謗者猶臣之叛
T2111_.52.0553c29: 君。惡不可解。然不解本乎滅趾。莫大始自因
T2111_.52.0554a01: 心。初有其微卒成其著。樞機之發。可不愼
T2111_.52.0554a02: 歟◎
T2111_.52.0554a03: 十門辯惑論卷上
T2111_.52.0554a04:
T2111_.52.0554a05:
T2111_.52.0554a06:
T2111_.52.0554a07: 十門辯惑論卷中
T2111_.52.0554a08: 大慈恩寺沙門釋復禮撰
T2111_.52.0554a09: ◎反經賛道門第六
T2111_.52.0554a10: 稽疑曰。提婆達多後爲如來者。則是菩薩也。
T2111_.52.0554a11: 豈有菩薩而勸人害父乎。若業合害者。闍王
T2111_.52.0554a12: 必應自害。何爲待勸而害也。若業非害者。菩
T2111_.52.0554a13: 薩初無害心。不應勸人令害也。聖人設教何
T2111_.52.0554a14: 至斯哉
T2111_.52.0554a15: 辯惑曰。山非自高。所以高者澤下。夏非自
T2111_.52.0554a16: 暑。所以暑者冬寒。故水火相革而變生。鹽梅
T2111_.52.0554a17: 相糅而功著。相糅也者相異也。爲功則大同。
T2111_.52.0554a18: 相革也者相反也。在變則咸順。故可否相濟
T2111_.52.0554a19: 損益相成。殊途而同歸。何莫由斯道。詳夫大
T2111_.52.0554a20: 權菩薩住不思議。應物而遊。從人之利害。放
T2111_.52.0554a21: 情而動。忘己之得失。人之利矣。己雖失而行
T2111_.52.0554a22: 之。人之害矣。己雖得而違之。而大智若愚正
T2111_.52.0554a23: 言似反。見之者誹毀。聞之者聽瑩。然則凡
T2111_.52.0554a24: 夫之行有否有臧。聖人之道或逆或順。凡夫
T2111_.52.0554a25: 之行褊。否臧不足以訓時。聖人之道弘。逆順
T2111_.52.0554a26: 咸可以匠物。順而匠物者文殊之等也。逆而
T2111_.52.0554a27: 匠物者調達之流也。惑曰。順以化人久事斯
T2111_.52.0554a28: 語。逆而教俗深異所聞。將以書紳希更指
T2111_.52.0554a29: 掌。釋曰。起予者商也。聊爲子言之。夫善著則
T2111_.52.0554b01: 顯惡。惡著則明善。必然之分其理不忒。故聖
T2111_.52.0554b02: 人之用權道也。惡既著矣。善自明矣。惡著
T2111_.52.0554b03: 俾人之内省。善明使物之思齊。思齊既可以
T2111_.52.0554b04: 勸善。内省又可以止惡。順而弘道者亦以止
T2111_.52.0554b05: 勸也。逆而行事者亦以止勸也。止勸既均矣。
T2111_.52.0554b06: 優劣可得乎。而人聞師利是聖人。即扣頭申
T2111_.52.0554b07: 敬。謂達多爲菩薩。即扼腕不平。斯蓋朝三
T2111_.52.0554b08: 暮四識五迷十。可爲受化之人耳。安知爲化
T2111_.52.0554b09: 之理哉。孔子曰。三人行必有我師焉。擇其
T2111_.52.0554b10: 善者而從之。其不善者而改之。人善爲師茲
T2111_.52.0554b11: 理久著。仲尼既稱善誘矣。調達何用不臧
T2111_.52.0554b12: 耶。故經云。由提婆達多善知識故。令我具足
T2111_.52.0554b13: 六波羅蜜。即其義也。惑人又曰。若順道不
T2111_.52.0554b14: 能勸善也。可須反經以勸之。順道不能
T2111_.52.0554b15: 止惡也。可須反經以止之。今順而爲化既足
T2111_.52.0554b16: 矣。何用反而爲化乎。釋曰。夫二儀覆載四
T2111_.52.0554b17: 序生成。夏氣長羸隴麥。以之憔悴。秋風凄緊
T2111_.52.0554b18: 巖桂。以之芳菲。春日遲遲。未可使菊華榮曜。
T2111_.52.0554b19: 冬霜凛凛。詎能遣松貞搖落。惟夫大悲運物。
T2111_.52.0554b20: 若兩儀之覆載。因機設教。猶四序之生成。禀
T2111_.52.0554b21: 悟各殊。似數物之榮悴。智者因喩而得解。庶
T2111_.52.0554b22: 幾沿淺及深乎。又曰。爲惡可以化人者。惡
T2111_.52.0554b23: 人爲惡亦化乎。惡人若已能化者。何用善人
T2111_.52.0554b24: 爲化乎。釋曰。惡人爲逆。果或 &T049271;

而未受。大士
T2111_.52.0554b25: 行權。報在今而必驗。今則斯須可覩物恐怖
T2111_.52.0554b26: 而能悛 &T049271;

則冥寞難知。人僥倖而冀免。故惡
T2111_.52.0554b27: 人不足以化物。必俟大權爲化焉。然調達始
T2111_.52.0554b28: 終行事權實雙辯。經云。惡友猶是權名。論曰。
T2111_.52.0554b29: 大賓方爲實稱。故鷲山會上。天王記十號之
T2111_.52.0554c01: 尊。奈國經中。地獄比三禪之樂。至仁不遺
T2111_.52.0554c02: 應同頴叔。小惡無犯豈作潘崇。固以父王定
T2111_.52.0554c03: 業不移必遇其逆。佛弟因之有勸示受其殃
T2111_.52.0554c04: 實也。未始勸人權也。令人見勸。既令人見
T2111_.52.0554c05: 勸也。亦令人見殃也。殃生於勸。勸止則殃息。
T2111_.52.0554c06: 見勸故怖殃。怖殃而止勸。斯則調達之勸。
T2111_.52.0554c07: 欲令人不勸耳。令不勸故勸則勸爲不勸乎。
T2111_.52.0554c08: 權有勸尚爲不勸。實無勸安得有勸哉。此迺
T2111_.52.0554c09: 錫類之義本全。同惡之疑可息。仁而能反。
T2111_.52.0554c10: 兼四子以爲師。非道可行。駕一乘而通達。子
T2111_.52.0554c11: 夏既其默識。師利曾何致疑。介如石焉。豈
T2111_.52.0554c12: 俟終日矣◎
T2111_.52.0554c13: ◎觀業救捨門第七
T2111_.52.0554c14: 稽疑曰。頻婆娑羅首供養佛。佛見提希之
T2111_.52.0554c15: 時。頻婆幽而未死。以佛大悲神力。芥子尚納
T2111_.52.0554c16: 須彌。如何不救頻婆。令其遇害。至於闍王瘡
T2111_.52.0554c17: 痏特照神光。將入地獄遂延遐壽。於逆子何
T2111_.52.0554c18: 幸獨得延齡。於賢父何幸獨不延也。但頻婆
T2111_.52.0554c19: 證果賢王也。應救而不救之。闍王賊臣逆子
T2111_.52.0554c20: 也。不應救而救之。何以勸將來。何以示人子。
T2111_.52.0554c21: 顛而不扶焉。用彼相任子害父佛何爲哉
T2111_.52.0554c22: 辯惑曰。夫業之爲理也。大矣哉。深焉不測。廣
T2111_.52.0554c23: 焉不極。眇眇綿綿變化消息。夷兮無形希兮
T2111_.52.0554c24: 無聲。無形無聲庶類以生。生極之謂命。習成
T2111_.52.0554c25: 之謂性。其體也若無而有。其用也不疾而速。
T2111_.52.0554c26: 方其來也不可排。方其謝也不可止。至若天
T2111_.52.0554c27: 地之廣。陰陽之靈。日月貞明於上。山川紀
T2111_.52.0554c28: 理於下。幽顯異致而云爲。動植殊途而布
T2111_.52.0554c29: 濩。人咸見其然也。而莫知所以然也。故或

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