1 X20n0359_p0323c02
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金光明經玄義順正記卷中 4 X20n0359_p0323c05
    永嘉沙門釋 從義 撰 5 X20n0359_p0323c06
 ○三料簡三涅槃文亦為二初簡世人及邪。 6 X20n0359_p0323c07
料簡三涅槃者若饑得食病得差獄得出獼猴得酒 7 X20n0359_p0323c08
旃遮婆羅門飽食指腹皆是世人暢情為涅槃爾若 8 X20n0359_p0323c09
計非想定無想天為涅槃者此是邪見妄謂涅槃爾。 9 X20n0359_p0323c10
 謂暢情為涅槃等者涅槃是安樂之法而安樂名 10 X20n0359_p0323c11
 通故此涅槃等非大涅槃也章安云涅槃安樂﹝一/旦﹞ 11 X20n0359_p0323c12
 十法界梵行品云寒地獄中若遇熱風以之為樂 12 X20n0359_p0323c13
 熱地獄中若遇寒風以之為樂獼猴得酒則能起 13 X20n0359_p0323c14
 舞餓鬼飢渴得食則飽亦名涅槃修羅怖畏得歸 14 X20n0359_p0323c15
 依處如貧得藏如病得差如是安樂亦名涅槃檀 15 X20n0359_p0323c16
 提婆羅門飽食撫腹我今此身即是涅槃此計欲 16 X20n0359_p0323c17
 界果報法為涅槃阿羅羅仙得無相定此計色界 17 X20n0359_p0323c18
 法為涅槃鬱頭藍弗得非想定此計無色界法為 18 X20n0359_p0323c19
 涅槃無想定者留色滅心情謂無想其實想在外 19 X20n0359_p0323c20
 人不識計為涅槃若非想定但是不緣前來識處 20 X20n0359_p0323c21
 故名非想又不緣於前不用處名非非想此定雖 21 X20n0359_p0323c22
 無麤煩惱而有細煩惱十種一受二想三行四觸 22 X20n0359_p0323c23
 五思六欲七解八念九定十慧外人不識計為涅 23 X20n0359_p0323c24
 槃實是暗證具足苦集垂盡三有還墮三途豈是 24 X20n0359_p0324a01
 涅槃畢竟安樂乎。 ○若多貪下次簡前三教。 25 X20n0359_p0324a02
若多貪欲人得不淨觀為涅槃者此乃四善根方便 26 X20n0359_p0324a03
行人涅槃也若三界煩惱盡證有餘涅槃焚身灰智 27 X20n0359_p0324a04
入無餘涅槃菩薩未得此涅槃此即阿含中析法二 28 X20n0359_p0324a05
乘之涅槃若三乘人同盡子果兩縛即是通教中共 29 X20n0359_p0324a06
涅槃若指中道如理為性淨涅槃中道智為圓淨涅 30 X20n0359_p0324a07
槃同緣出世薪盡火滅為方便淨涅槃三種各別互 31 X20n0359_p0324a08
不相關是為別教涅槃若言但有性淨方便淨兩涅 32 X20n0359_p0324a09
槃不明緣因涅槃各別不融者還是別教非今經所 33 X20n0359_p0324a10
譬涅槃也。 34 X20n0359_p0324a11
 偏多貪欲入得不淨觀乃是外凡五停中一準例 35 X20n0359_p0324a12
 慈心數息念佛因緣可知故此外凡乃是內凡四 36 X20n0359_p0324a13
 善根人方便涅槃良以外凡即是內凡之方便故 37 X20n0359_p0324a14
 亦可謂之多貪欲人得不淨觀而為涅槃斯乃可 38 X20n0359_p0324a15
 入四善根人內凡涅槃文中語略總而言之應兼 39 X20n0359_p0324a16
 七賢方便涅槃故章安云此計二乘方便法為涅 40 X20n0359_p0324a17
 槃也三界煩惱即是見思煩惱子縛雖斷有餘果 41 X20n0359_p0324a18
 縛尚存焚者燒也焚身即是戒身定身及二解脫 42 X20n0359_p0324a19
 灰者死火也滅智亦然故云灰智也灰智即是慧 43 X20n0359_p0324a20
 及知見身智俱盡故曰無餘章安云此計二乘果 44 X20n0359_p0324a21
 法為涅槃也此約二乘若論菩薩但是伏惑位既 45 X20n0359_p0324a22
 同凡是故未得有餘無餘故此乃是阿含三藏二 46 X20n0359_p0324a23
 乘耳通教三乘同證安樂名共涅槃別教涅槃中 47 X20n0359_p0324a24
 言薪盡火滅者機緣為薪逗應為火眾生機盡聖 48 X20n0359_p0324b01
 應亦亡此約大乘若約小乘佛身為薪智慧為火 49 X20n0359_p0324b02
 慧依報身身滅智亡故前兩教灰身滅智即此意 50 X20n0359_p0324b03
 也若言但有性淨方便兩涅槃等者此舉地人所 51 X20n0359_p0324b04
 說故妙玄云地人言但有性淨方便淨今家破云 52 X20n0359_p0324b05
 若將修因所成為方便淨者以薪盡火滅為何等 53 X20n0359_p0324b06
 邪今以理性為性修因所成為圓淨薪盡火滅為 54 X20n0359_p0324b07
 方便淨以三涅槃類通性淨即正因圓淨即了因 55 X20n0359_p0324b08
 方便即緣因所言不明緣因涅槃者以由地人錯 56 X20n0359_p0324b09
 將圓淨為方便淨是故地人說方便淨但是今家 57 X20n0359_p0324b10
 所明圓淨是則地人雖說方便還是不明緣因涅 58 X20n0359_p0324b11
 槃以方便淨緣因涅槃乃是薪盡火滅故也彼未 59 X20n0359_p0324b12
 說此故云未明耳復次地人雖說性淨及方便淨 60 X20n0359_p0324b13
 體非相即故更斥云各別不融還成別教有二無 61 X20n0359_p0324b14
 一故非圓妙也。 ○四料簡三身文為三初簡偏文 62 X20n0359_p0324b15
 為二初簡藏通又為二初簡三藏次簡通教文為 63 X20n0359_p0324b16
 二初正簡藏通二教。 64 X20n0359_p0324b17
料簡三身者若取樹王下佛為真身神通變化猿猴 65 X20n0359_p0324b18
鹿馬為應身不明三身者此小乘析法意爾若取即 66 X20n0359_p0324b19
事而真為真身化用為應身不明三身者此體法中 67 X20n0359_p0324b20
意爾。 68 X20n0359_p0324b21
 言體析者三藏名假而法實折實使空如破柱令 69 X20n0359_p0324b22
 空大乘名實皆假自相是空如鏡柱本自非柱不 70 X20n0359_p0324b23
 待柱滅方見於空即影是空不生不滅不同實柱 71 X20n0359_p0324b24
 即事而真為真身者即前文云指空境為法身也 72 X20n0359_p0324c01
 化用為應身者亦指神通變化猿猴鹿馬之相為 73 X20n0359_p0324c02
 化用耳然三藏教神通變化但是依根本禪定一 74 X20n0359_p0324c03
 心作一不得眾多如化主語時化事即語化主默 75 X20n0359_p0324c04
 時化事即默語默既爾餘儀亦然以非任運真化 76 X20n0359_p0324c05
 故也若通教中化用為應乃是依於無生之理不 77 X20n0359_p0324c06
 以二相應諸眾生故使眾生各見不同也次料簡 78 X20n0359_p0324c07
 文為二初問意者若如上說即事而真名為真身 79 X20n0359_p0324c08
 化用為應者是則通教樹王下得道丈六之身既 80 X20n0359_p0324c09
 非即事而真之法又非化用鹿馬之應為是何身 81 X20n0359_p0324c10
 所攝邪次答意者通於二身初明從事一往而說 82 X20n0359_p0324c11
 樹王下佛丈六之身乃是應同人界之像則屬應 83 X20n0359_p0324c12
 身故止觀輔行引大論云現作丈六之形者示同 84 X20n0359_p0324c13
 端正人耳或復現作師僧父母猿猴鹿馬一切色 85 X20n0359_p0324c14
 像等又一解者前且一往寄事而說判屬應身今 86 X20n0359_p0324c15
 此一解則是二往故屬真身於中先例別圓大乘 87 X20n0359_p0324c16
 心中智合中理智與體冥函蓋相應為真法身今 88 X20n0359_p0324c17
 此通教亦復如是從事而說體是人像雖是應身 89 X20n0359_p0324c18
 即事而真還同空境此則豈非亦屬真身是故通 90 X20n0359_p0324c19
 教即事而真名為真身例如別圓中智合中理名 91 X20n0359_p0324c20
 為法身耳故此法身亦名真身空中為理斯之謂 92 X20n0359_p0324c21
 也次若依下簡別教者法身是真實二身不真實 93 X20n0359_p0324c22
 奪之雖則乖於圓別與之亦是別教一途故真諦 94 X20n0359_p0324c23
 之說非今所用之譬也。 ○次若言下顯圓文為二 95 X20n0359_p0324c24
 初明三身。 96 X20n0359_p0325a01
若言三身皆真實至理是法身契理之智是報身起 97 X20n0359_p0325a02
用是應身應身是實佛所化皆實不虛大經云不淨 98 X20n0359_p0325a03
觀亦實亦虛非實不淨作不淨想是為虛能破貪心 99 X20n0359_p0325a04
是為實應身例爾非本體故為虛能利益故為實今 100 X20n0359_p0325a05
取實邊不取虛邊故言三身皆實是今所用。 101 X20n0359_p0325a06
 皆實者法報屬實此則可解應身是實者以應身 102 X20n0359_p0325a07
 是智與體冥能起大用故既是法報實佛所化是 103 X20n0359_p0325a08
 故應身及以法報皆實不虛故引大經不淨觀例 104 X20n0359_p0325a09
 非實不淨作不淨想此是假想所以為虛雖是假 105 X20n0359_p0325a10
 想又能破於貪欲之心復名為實應身例此但是 106 X20n0359_p0325a11
 隨機種種假設云云自彼於我何為隨機假設既 107 X20n0359_p0325a12
 非本體所以名虛雖則假設又能利益一切眾生 108 X20n0359_p0325a13
 故復名實今但取其利益實邊不取種種假設虛 109 X20n0359_p0325a14
 邊是故前云三身皆實正是今經所用之譬也。 ○ 110 X20n0359_p0325a15
 次若復下例。 111 X20n0359_p0325a16
若復圓論三身皆實皆虛皆亦實亦虛皆非實非虛。 112 X20n0359_p0325a17
 通四句孤山云報應即法故三身皆實法即報應 113 X20n0359_p0325a18
 故三身皆虛約事則三身相對為雙亦約理則三 114 X20n0359_p0325a19
 無三相為雙非四明云圓說三身舉一即三各有 115 X20n0359_p0325a20
 四句報身真證故實應身假設故虛法身平等遮 116 X20n0359_p0325a21
 照皆雙三身互具四句皆融今謂不然何者別論 117 X20n0359_p0325a22
 三身皆真實一句既如上說而三身皆虛等三句 118 X20n0359_p0325a23
 準之可解何以故至理本無三身但是隨順世間 119 X20n0359_p0325a24
 假施設故豈非三身皆虛雙亦雙非但是俱照俱 120 X20n0359_p0325b01
 亡三身之虛實耳。 ○當約等者結束向意。 121 X20n0359_p0325b02
當約三身並作四句如別記(云云)。 122 X20n0359_p0325b03
 故知三身既通四句即是三身並四句也言並作 123 X20n0359_p0325b04
 者即一一身皆有四句也此意難見今更言之且 124 X20n0359_p0325b05
 如法身作四句者至理不變法身實也隨世假立 125 X20n0359_p0325b06
 法身虛也雙亦俱照第三句也雙非俱亡第四句 126 X20n0359_p0325b07
 也法身四句既爾報應四句準知故云當約三身 127 X20n0359_p0325b08
 並作四句也何者文中既云應身非本體故虛當 128 X20n0359_p0325b09
 知三身皆是假立非本體故虛也人不見之徒事 129 X20n0359_p0325b10
 文記(云云)如別記下注云云者例如法華文句云四 130 X20n0359_p0325b11
 句詮量其義已顯為未解者更以常等四句料簡 131 X20n0359_p0325b12
 先別作次通作別者法身非常非無常也報身常 132 X20n0359_p0325b13
 也應身亦常亦無常也自金剛心通至凡夫無常 133 X20n0359_p0325b14
 也通者通途圓說一一如來悉備四句應知彼文 134 X20n0359_p0325b15
 通途圓說一一如來皆備四句可例今文三身並 135 X20n0359_p0325b16
 作四句之義何者實即是常虛即無常雙亦雙非 136 X20n0359_p0325b17
 思之可解。 ○問三字下三準例用譬文為二初問 137 X20n0359_p0325b18
 次答為二初正答又為二初明義。 138 X20n0359_p0325b19
問三字譬三身亦得譬一身二身四身無身不答佛 139 X20n0359_p0325b20
赴緣以三字名經義家作三身解釋若得意者作四 140 X20n0359_p0325b21
三二一無義亦復何咎。 141 X20n0359_p0325b22
 通佛赴一類機緣以金光明三字名此經別目義 142 X20n0359_p0325b23
 解之家乃以三字作三身譬而解釋之若得譬於 143 X20n0359_p0325b24
 三身之意亦可例作四二一無等也復言三者對 144 X20n0359_p0325c01
 上兼舉耳言義家者解義之家也亦如下文云上 145 X20n0359_p0325c02
 來舉譬多是義推之例也亦復何咎者義推無壅 146 X20n0359_p0325c03
 有何過邪。 ○下經中悉有其文等者次示文通。 147 X20n0359_p0325c04
下經中悉有其文若作四身者新本云釋迦牟尼能 148 X20n0359_p0325c05
種種示現此則開出應化是為四身若作三身者即 149 X20n0359_p0325c06
有三身分別品專論其義若作二身者佛真法身猶 150 X20n0359_p0325c07
若虛空應物現形如水中月若作一身者新本云一 151 X20n0359_p0325c08
切諸佛以真法為身若作無身如來行處淨若虛空 152 X20n0359_p0325c09
而復遊入善寂大城虛空中則無三之數此是無身 153 X20n0359_p0325c10
之文。 154 X20n0359_p0325c11
 非但義通而佛經中悉有其文故真諦譯新本云 155 X20n0359_p0325c12
 釋迦牟尼種種示現名為化身亦可於此化身之 156 X20n0359_p0325c13
 中開出應身故云開出應化也現同始終名應無 157 X20n0359_p0325c14
 而欻有為化若不開者應即是化故新本中謂之 158 X20n0359_p0325c15
 化身又云千百億化身亦是此意也故於釋迦種 159 X20n0359_p0325c16
 種示現之中開出應化即是四身之文也三身分 160 X20n0359_p0325c17
 別品亦指新本也專論其義者三身之義也如前 161 X20n0359_p0325c18
 具錄止觀輔行引彼經文二身則指讖譯今經也 162 X20n0359_p0325c19
 一身無身其文可解今經天王讚佛既云佛真法 163 X20n0359_p0325c20
 身猶如虛空學四明者何得輒云法身理體相相 164 X20n0359_p0325c21
 宛然妙玄文句皆判龍女說偈讚佛具相三十二 165 X20n0359_p0325c22
 名為應身何不思之問若以具相為應身者化城 166 X20n0359_p0325c23
 喻品文句那云具相三十二是法身邪答此約三 167 X20n0359_p0325c24
 德消文便故何者以一切智是般若德以真實滅 168 X20n0359_p0326a01
 是解脫德故以具名為法身雖以具相而為法身 169 X20n0359_p0326a02
 須了其旨其旨云何達三十二即法身故尚非報 170 X20n0359_p0326a03
 智之無相況是應化之有相約中邊而說則法身 171 X20n0359_p0326a04
 雙非約事理而言則法身無相故約事理說達相 172 X20n0359_p0326a05
 即無相若乃直以四八之相便是法身不論達相 173 X20n0359_p0326a06
 即無相者金剛般若斥為邪道佛頂楞嚴辨其妄 174 X20n0359_p0326a07
 見豈不由斯乎普賢觀云釋迦名為毗盧遮那遍 175 X20n0359_p0326a08
 一切處涅槃經云我今此身即是法身淨名疏記 176 X20n0359_p0326a09
 云歎於應身即歎法身故三十二名為法身乃是 177 X20n0359_p0326a10
 達於應身即法身相即無相耳故云佛眼既為四 178 X20n0359_p0326a11
 眼之體當知四眼即法身相故使尋相見無相也 179 X20n0359_p0326a12
 況無相之相諸相中上請觀記文無相之語以祛 180 X20n0359_p0326a13
 世人有相之談若能深達如斯意已則一家諸部 181 X20n0359_p0326a14
 文義咸通誠由一以貫之不待二隅備舉也華嚴 182 X20n0359_p0326a15
 云法性本空寂性空即是佛法性本清淨如空無 183 X20n0359_p0326a16
 有相一切法無相是則真佛體生法師云法身無 184 X20n0359_p0326a17
 色觀經疏云法身無像斯等格言那不思之輒謂 185 X20n0359_p0326a18
 法身相相宛然法身若乃相相宛然報應二身如 186 X20n0359_p0326a19
 何說邪莫不三身皆有相乎進退俱非無所名也 187 X20n0359_p0326a20
 是故須知三身融妙不出四句何者若存三身法 188 X20n0359_p0326a21
 身定無相報通二義應化定有相若其相即俱相 189 X20n0359_p0326a22
 俱無相若但從理非相非無相若事理相對無相 190 X20n0359_p0326a23
 即相相即無相情通妙契諍論咸失身相既爾說 191 X20n0359_p0326a24
 默例然(云云)問若引四王讚佛法身如虛空者荊谿 192 X20n0359_p0326b01
 那云非謂太虛名為圓佛答斯問甚善能破群疑 193 X20n0359_p0326b02
 具如十六觀經疏往生記亦如今經文句新記釋 194 X20n0359_p0326b03
 四王讚偈中明之(云云)。 ○問若爾下次簡用譬盈縮 195 X20n0359_p0326b04
 文為二初問。 196 X20n0359_p0326b05
問若爾云何以金光明譬四身二身一身無身。 197 X20n0359_p0326b06
 可解。 ○次答。 198 X20n0359_p0326b07
答若以義名譬盈縮由義爾若譬四身者取光明之 199 X20n0359_p0326b08
上有煜爚之燄文云金光晃曜此是譬四身之文若 200 X20n0359_p0326b09
譬三身如即所用若譬二身金是正體光明只是功 201 X20n0359_p0326b10
能以此為譬若譬一身但舉於金以為正譬光明既 202 X20n0359_p0326b11
是枝末非正所論若譬無身者至寶以無貪為金楊 203 X20n0359_p0326b12
震四知亦以無貪為金今以世之至寶譬出世之至 204 X20n0359_p0326b13
理彌會文義也。 205 X20n0359_p0326b14
 答中云以義名譬者名字去聲即以譬擬法是以 206 X20n0359_p0326b15
 義名譬也既以義名譬故譬之盈縮亦由於義爾 207 X20n0359_p0326b16
 故云盈縮由義也盈縮者進退增減也煜(余六切)爚 208 X20n0359_p0326b17
 (以灼切)者光明之焰也又盛也燄字當為焰字煜爚 209 X20n0359_p0326b18
 之焰即晃耀也故引證云金光晃耀煜爚晃耀欻 210 X20n0359_p0326b19
 有欻無可譬化身也若譬三身如即所用者此如 211 X20n0359_p0326b20
 即今上文所用也若譬二身金是正體等者亦如 212 X20n0359_p0326b21
 文句引他人云礦石中金金體乃非光非明不妨 213 X20n0359_p0326b22
 約金論內外用法性非宗非力亦依法性起於宗 214 X20n0359_p0326b23
 力故知金體可譬真身光明既是體上功能有內 215 X20n0359_p0326b24
 外用可譬應身若譬一身但取正體其義可知譬 216 X20n0359_p0326c01
 無身中引楊震四知者後漢書列傳云楊震字伯 217 X20n0359_p0326c02
 起弘農華陰人也年五十乃始仕州郡大將軍鄧 218 X20n0359_p0326c03
 騭聞其賢舉茂才四遷荊州刺史東萊太守當之 219 X20n0359_p0326c04
 郡道經昌邑故所舉荊州茂才王密為昌邑令謁 220 X20n0359_p0326c05
 見至夜懷金十斤以遺震震曰故人知君君不知 221 X20n0359_p0326c06
 故人何也密曰暮夜無知者震曰天知神知我知 222 X20n0359_p0326c07
 子知何謂無知密愧而出後轉涿郡太守性公廉 223 X20n0359_p0326c08
 不受私謁子孫常蔬食步行故舊長者或欲令為 224 X20n0359_p0326c09
 開產業震不肯曰使後世稱為清白吏子孫以此 225 X20n0359_p0326c10
 遺之不亦厚乎故楊震公廉清白乃是國之至寶 226 X20n0359_p0326c11
 故以無貪為金也以世間無貪至寶之金喻於出 227 X20n0359_p0326c12
 世無相至妙之理彌益會通文之與義也。 ○五料 228 X20n0359_p0326c13
 簡三大乘。 229 X20n0359_p0326c14
料簡三大乘者若約因緣六度大乘者此還是三人 230 X20n0359_p0326c15
名別義同也若約三人同用無生斷煩惱三人同乘 231 X20n0359_p0326c16
一乘此則通教中乘也若理隨得三乘體相別異不 232 X20n0359_p0326c17
同者此則別教中乘也三種並為得乘方便所攝也 233 X20n0359_p0326c18
正法華中明象乘足三為四羊鹿牛乘為得乘所攝 234 X20n0359_p0326c19
象乘即是理乘如今之所明三乘也華嚴中明四乘 235 X20n0359_p0326c20
三乘亦為得乘所攝佛乘正是今之三乘義也。 236 X20n0359_p0326c21
 若約因緣六度至三人名別義同者此簡三藏教 237 X20n0359_p0326c22
 也故妙玄云三因大異三果小同釋籤云諦緣度 238 X20n0359_p0326c23
 殊故因大異俱斷見思三乘微異故果小同諦緣 239 X20n0359_p0326c24
 既是開合之異故今但舉因緣六度則兼四諦法 240 X20n0359_p0327a01
 華文句別以聲聞四諦為小支佛因緣名中菩薩 241 X20n0359_p0327a02
 六度為大今文通途舉之故云因緣六度大乘意 242 X20n0359_p0327a03
 則別以六度為大乘耳三人名別即三因大異也 243 X20n0359_p0327a04
 義同即三果小異也又三人名別義同者三人所 244 X20n0359_p0327a05
 觀諦緣度等名目雖異其義大同何者諦緣開合 245 X20n0359_p0327a06
 義同可知菩薩六度亦何出於四諦因緣是故菩 246 X20n0359_p0327a07
 薩最初發心緣四諦境起四弘誓修六度行於四 247 X20n0359_p0327a08
 門上治其六蔽且六蔽初即是慳蔽慳蔽乃是煩 248 X20n0359_p0327a09
 惱集諦集招餓鬼即是苦諦觀苦集而行布施即 249 X20n0359_p0327a10
 道諦也此苦集息即滅諦也治慳既爾治餘亦然 250 X20n0359_p0327a11
 故諦緣度皆可通故三人修之故云義同耳不然 251 X20n0359_p0327a12
 豈有慳貪破戒等聲聞緣覺邪諦緣度三其義既 252 X20n0359_p0327a13
 同但約自行化他而揀則有三乘大小等異也通 253 X20n0359_p0327a14
 教中言三人同用無生至同乘一乘等者玅玄云 254 X20n0359_p0327a15
 三因大同三果小異釋籤云俱學般若故因大同 255 X20n0359_p0327a16
 同坐解脫習盡不等故果小異同一解脫故云三 256 X20n0359_p0327a17
 人同一乘也通教中乘者中字但是語助而已別 257 X20n0359_p0327a18
 教中乘中字例然別教三乘體相別異者妙玄云 258 X20n0359_p0327a19
 以緣修觀照為乘體諸行是資成以此二法為緣 259 X20n0359_p0327a20
 修智慧慧能破惑顯理故用智為乘體而攝大乘 260 X20n0359_p0327a21
 論明三種乘理乘即是道前真如隨乘則是觀真 261 X20n0359_p0327a22
 如慧得乘即是一切行願重習無分別智契無分 262 X20n0359_p0327a23
 別境而此三乘前後未融何者九識乃是道後真 263 X20n0359_p0327a24
 如真如無事智行根本種子皆在梨邪識中熏習 264 X20n0359_p0327b01
 成就得無分別智光成真實性是則理乘本有隨 265 X20n0359_p0327b02
 得今有道後真如方能化物豈非縱義三乘悉為 266 X20n0359_p0327b03
 梨邪所攝豈非橫義既有縱橫則非涅槃真伊所 267 X20n0359_p0327b04
 喻當知此乃界外一途之法門耳不可被於末代 268 X20n0359_p0327b05
 重痛眾生也三種並為得乘方便所攝者前三教 269 X20n0359_p0327b06
 三種乘並為圓教三乘之中得乘方便所攝也以 270 X20n0359_p0327b07
 前三教之乘悉是圓乘方便故也此乃體內之方 271 X20n0359_p0327b08
 便耳故妙玄引經云佛自住大乘是理乘也於道 272 X20n0359_p0327b09
 場知已是隨乘也導師方便說是得乘也故方便 273 X20n0359_p0327b10
 說即前三教三種之乘耳正法華中明象乘足三 274 X20n0359_p0327b11
 為四者即妙經中明大白牛車足羊鹿牛車之三 275 X20n0359_p0327b12
 為四也故羊鹿牛喻於昔日三乘之異故昔三乘 276 X20n0359_p0327b13
 並是圓教得乘方便所攝耳若正法華中明象乘 277 X20n0359_p0327b14
 及妙經中明大白牛車即是圓妙理乘故此即如 278 X20n0359_p0327b15
 今之所明別題三字以譬三乘圓玅四德也文句 279 X20n0359_p0327b16
 記云正法華中亦先云象馬羊後乃各賜大白象 280 X20n0359_p0327b17
 車同一梵文誰非誰是(云云)象乘即是理乘者此約 281 X20n0359_p0327b18
 乘體而言也體必眾寶莊校白牛引駕則三乘備 282 X20n0359_p0327b19
 矣故云如今之所明三乘也文句記云準對三德 283 X20n0359_p0327b20
 應車體中分正及緣對牛為了此則義當修二性 284 X20n0359_p0327b21
 一一復具三高廣不二故妙玄云圓教以真性軌 285 X20n0359_p0327b22
 為乘體只點真性寂而常照便是觀照只點真具 286 X20n0359_p0327b23
 性法界包含乃是資成三法不一不異(云云)華嚴中 287 X20n0359_p0327b24
 明四乘者釋籤云謂聲聞乘支佛乘菩薩乘佛也 288 X20n0359_p0327c01
 若約地相教道四皆未融今從地實證道故取佛 289 X20n0359_p0327c02
 乘同今圓妙一乘具三乘也華嚴之大必兼於小 290 X20n0359_p0327c03
 故通舉四乘耳況復約菩薩觀知四乘之相故不 291 X20n0359_p0327c04
 須以小乘妨於華嚴之大。 ○六料簡三菩提。 292 X20n0359_p0327c05
料簡三菩提者如請觀音云修三種清淨三菩提心 293 X20n0359_p0327c06
此即緣三乘人心而修心也乃是方便菩提所攝若 294 X20n0359_p0327c07
緣真如實理發菩提心者或緣如來智慧說法發菩 295 X20n0359_p0327c08
提心者或緣如來神通變化發菩提心者亦非今所 296 X20n0359_p0327c09
用文殊問般若云無發是發菩提心又若一發一切 297 X20n0359_p0327c10
發是發菩提心又若非一非一切而一而一切是發 298 X20n0359_p0327c11
菩提心如此菩提即一而三並今所用於一而論三 299 X20n0359_p0327c12
於三而論一爾(云云)。 300 X20n0359_p0327c13
 請觀音經三乘發心乃是方便菩提心攝準前料 301 X20n0359_p0327c14
 簡三種大乘三種並為得乘所攝其義可知若緣 302 X20n0359_p0327c15
 真如或緣智慧或緣神變既皆言或即是各各不 303 X20n0359_p0327c16
 融之相是故亦非今之所用雖非今用準前文意 304 X20n0359_p0327c17
 亦可並為方便菩提之所攝也文殊問般若云無 305 X20n0359_p0327c18
 發是發菩提心者即畢竟空也又若一發一切發 306 X20n0359_p0327c19
 是發菩提心者即空不定空空必具於不思議假 307 X20n0359_p0327c20
 也又若非一非一切而一而一切是發菩提心者 308 X20n0359_p0327c21
 即空假不二名為妙中雙遮雙照也是故結云即 309 X20n0359_p0327c22
 一而三並今所用也於一論三既爾於三論一亦 310 X20n0359_p0327c23
 然注云云者良由於此孤山云文殊問者問字誤 311 X20n0359_p0327c24
 也應作說字有文殊問菩提經有文殊說般若經 312 X20n0359_p0328a01
 今引文殊說般若經耳然止觀中引文殊問經云 313 X20n0359_p0328a02
 破一切發名發菩提心常隨菩提相而發菩提心 314 X20n0359_p0328a03
 又無發而發無隨而隨又過一切破過一切隨雙 315 X20n0359_p0328a04
 照破隨名發菩提心如此三種不一不異如理如 316 X20n0359_p0328a05
 事非事非理輔行云此有三經同為一卷初卷題 317 X20n0359_p0328a06
 為文殊問次卷題云伽邪山頂後卷題云象頭山 318 X20n0359_p0328a07
 今文所引多是伽邪山頂經三經並是文殊發問 319 X20n0359_p0328a08
 義味大同故今引云文殊問經隨即是假破即是 320 X20n0359_p0328a09
 空雙非雙照即是中道此約法界無緣大慈而發 321 X20n0359_p0328a10
 心也故與今文圓妙發心無二無別。 ○七料簡三 322 X20n0359_p0328a11
 般若。 323 X20n0359_p0328a12
料簡三般若者問般若至忘至寂云何分別諸法耶 324 X20n0359_p0328a13
若一切智觀慧眼見見法皆非法道種智觀法眼見 325 X20n0359_p0328a14
見非法皆是法一切種智觀佛眼見見法非法非非 326 X20n0359_p0328a15
法雙照法非法若三智三眼一時圓觀一切法寂滅 327 X20n0359_p0328a16
相種種行類相貌皆知五眼具足成菩提汝所問者 328 X20n0359_p0328a17
乃是眇眼所見偏觀所觀與則是曲見奪則墮尼犍 329 X20n0359_p0328a18
也。 330 X20n0359_p0328a19
 問般若至忘至寂云何分別諸法者此約但空般 331 X20n0359_p0328a20
 若為問也但空般若如頗梨珠不能雨寶亦如得 332 X20n0359_p0328a21
 銅不能照面若不但空甚深般若如如意珠雨寶 333 X20n0359_p0328a22
 無盡亦如明鏡萬像具彰並由理具方有事用不 334 X20n0359_p0328a23
 許心具妙理徒施故不可以但空般若而難甚深 335 X20n0359_p0328a24
 妙空般若具於妙有也答中言一切智觀慧眼見 336 X20n0359_p0328b01
 見法皆非法者從假入空也道種智觀法眼見見 337 X20n0359_p0328b02
 非法皆是法者從空入假也一切種智觀佛眼見 338 X20n0359_p0328b03
 法非法非非法雙照法非法者因前二觀為方便 339 X20n0359_p0328b04
 得入中道第一義觀雙遮雙照也若三智三眼一 340 X20n0359_p0328b05
 時圓觀等者以此驗知三眼智約次第義即是別 341 X20n0359_p0328b06
 教非今所用故此所明三智三眼一時圓觀一切 342 X20n0359_p0328b07
 法等乃是今文所用之譬也一切法寂滅相等者 343 X20n0359_p0328b08
 此文存略止觀具云一相寂滅相種種行類相貌 344 X20n0359_p0328b09
 皆知名一切種智此智觀三諦者若言一相寂滅 345 X20n0359_p0328b10
 相即是觀於中道若言種種行類相貌皆知即是 346 X20n0359_p0328b11
 雙照二諦也三智既圓五眼必具三諦若融能所 347 X20n0359_p0328b12
 乃妙諦觀無別方成圓頓如汝所問至忘至寂斯 348 X20n0359_p0328b13
 乃小乘眇目偏觀但空斷無之般若耳故與而言 349 X20n0359_p0328b14
 之乃是偏小曲見奪而言之乃是外道尼犍斷見 350 X20n0359_p0328b15
 非是圓頓行大直道空中之理本具妙假之意也 351 X20n0359_p0328b16
 言眇目者說文云一目小也故法華云眇目矬陋 352 X20n0359_p0328b17
 言尼犍者此云不繫也出家外道之通稱也然偏 353 X20n0359_p0328b18
 空無物妙理本具一家諸部文義雖顯學者猶迷 354 X20n0359_p0328b19
 故不獲已更略言之法華文句云體即實相無有 355 X20n0359_p0328b20
 分別用則立法差降不同無住無相即無差別立 356 X20n0359_p0328b21
 一切法即有差別差別如卉木無差如一地地雖 357 X20n0359_p0328b22
 無差而能生於桃李卉木差別等異桃李卉木雖 358 X20n0359_p0328b23
 差而同是一堅相若知地具桃李即識實中有權 359 X20n0359_p0328b24
 解無差別即是差別若知桃李堅相即識權中有 360 X20n0359_p0328c01
 實解差別即是無差別由是明之大師正以地具 361 X20n0359_p0328c02
 桃李喻於空中實相本具三千妙假之諸法耳故 362 X20n0359_p0328c03
 金錍云若不許心具圓頓之理徒施一家所立不 363 X20n0359_p0328c04
 思議境於一念中理具三千故所變處無非三千 364 X20n0359_p0328c05
 故至止觀正明觀法並以三千而為指南良由於 365 X20n0359_p0328c06
 此以無三千妙假本具而實相空中乃成偏空但 366 X20n0359_p0328c07
 中故也圓理徒施蓋由此也四明不曉空中實相 367 X20n0359_p0328c08
 本具妙假三千諸法便謂實相相相宛然遂立空 368 X20n0359_p0328c09
 中之理自有三千之相此與一家諸文不合何者 369 X20n0359_p0328c10
 輔行云一家觀門永異諸說該攝一切十方佛法 370 X20n0359_p0328c11
 良由觀具具即是假又云別教已還尚不識具況 371 X20n0359_p0328c12
 識空中又云故知具一切法即是於假如此等文 372 X20n0359_p0328c13
 皆明性具三千是不思議假與法華文句云若知 373 X20n0359_p0328c14
 地具桃李即識實中有權不亦同邪是故當知實 374 X20n0359_p0328c15
 相故則三千亡絕矣若謂不然輔行那云假即空 375 X20n0359_p0328c16
 中乃達理具即中釋籤那云照故三千琩蒝B故 376 X20n0359_p0328c17
 法爾空中況釋籤云若以心性觀彼界如界如皆 377 X20n0359_p0328c18
 空豈非三千即空亡泯無相乎又云常具諸法豈 378 X20n0359_p0328c19
 非三千即假雖亡而存乎又云非空非具豈非三 379 X20n0359_p0328c20
 千即中雙遮二邊心性不動乎又云而空而具豈 380 X20n0359_p0328c21
 非三千即中雙照空假乎又云非遮非照豈非三 381 X20n0359_p0328c22
 千三諦三觀俱不可得乎得斯意已方見今文三 382 X20n0359_p0328c23
 種般若圓妙之旨何者約事理而說則是觀照實 383 X20n0359_p0328c24
 相般若之理本無諸相而具方便般若之事諸相 384 X20n0359_p0329a01
 宛然如地具桃李即識實中有權也若約中邊而 385 X20n0359_p0329a02
 說乃是實相般若本非寂照而具寂照兩種般若 386 X20n0359_p0329a03
 二邊之相也地具桃李喻意可識若即邊而中即 387 X20n0359_p0329a04
 事而理乃是桃李堅相權中有實差即無差耳何 388 X20n0359_p0329a05
 有諸法相相宛然邪四明不曉聞說空中亡泯寂 389 X20n0359_p0329a06
 絕輒便破云與而言之幻有即空奪而為語外道 390 X20n0359_p0329a07
 斷見若爾法華文句云非但光宅不知實智無若 391 X20n0359_p0329a08
 干梁代諸師皆不知實智無若干文句記云四教 392 X20n0359_p0329a09
 實智皆無若干豈圓實智更有若干又云實智尚 393 X20n0359_p0329a10
 無阿鼻等豈是幻有即空外道斷見邪具如金錍 394 X20n0359_p0329a11
 不二門記廣辨其謬(云云)。 ○八料簡三佛性。 395 X20n0359_p0329a12
料簡三佛性者真諦師云正性在道前了性在道中 396 X20n0359_p0329a13
緣性在道後此一往別說推理不然華嚴云一中具 397 X20n0359_p0329a14
無量大品云一心具萬行淨名云舉足下足具於佛 398 X20n0359_p0329a15
法矣法華云一切智願猶在不失涅槃云金剛寶藏 399 X20n0359_p0329a16
具足無缺但有淺深明昧之殊爾。 400 X20n0359_p0329a17
 破真諦云一往別說者例如玅玄引攝大乘明別 401 X20n0359_p0329a18
 教三乘是界外一途之法門耳引華嚴云一中具 402 X20n0359_p0329a19
 無量等者通途證於道前道中道後一一圓具三 403 X20n0359_p0329a20
 佛性耳但有深淺明昧之殊者以道前道中道後 404 X20n0359_p0329a21
 不出六即之位故義開六即名智淺深由淺深故 405 X20n0359_p0329a22
 乃論明昧應約六即迭分淺深明昧之相(云云)故妙 406 X20n0359_p0329a23
 玄云若知三軌即三佛性是名理佛性五品觀行 407 X20n0359_p0329a24
 見佛性六根相似見佛性乃至等覺分真見佛性 408 X20n0359_p0329b01
 妙覺究竟見佛性是稱妙也又妙玄中十種三法 409 X20n0359_p0329b02
 皆約六即若爾今文淺深明昧亦可例通餘九三 410 X20n0359_p0329b03
 法然淨名疏引大品云諸法雖空而能一心具足 411 X20n0359_p0329b04
 萬行又止觀中明假觀云但觀空智能令不空於 412 X20n0359_p0329b05
 一心中點示萬行即發法眼遍知法藥故名假觀 413 X20n0359_p0329b06
 也華嚴云一中具無量無量中一等一多相即而 414 X20n0359_p0329b07
 輔行云能了妄念無一異相達此無明具一切心 415 X20n0359_p0329b08
 三千具足方能照於一多相即等故知法華一切 416 X20n0359_p0329b09
 智願及大經云金剛寶藏具足無缺等皆是真空 417 X20n0359_p0329b10
 不礙玅有理必具事意彰三諦不出一心耳人不 418 X20n0359_p0329b11
 見之誠堪愍矣。 ○九料簡三識。 419 X20n0359_p0329b12
料簡三識若分別說者則屬三人此乃別教意非今 420 X20n0359_p0329b13
所用若依攝論如土染金之文即是圓意土即阿陀 421 X20n0359_p0329b14
那染即阿梨耶金即菴摩羅此即圓說也問如經云 422 X20n0359_p0329b15
依智不依識既云三識此那可依答經言不依識者 423 X20n0359_p0329b16
是生死識今則不爾今言依識者是智之異名名清 424 X20n0359_p0329b17
淨識又道前通名識道後轉依即是智慧(未詳)。 425 X20n0359_p0329b18
 言若分別說則屬三人是別教意者如前文中別 426 X20n0359_p0329b19
 以三識分對二乘菩薩及佛各別不融乃是別意 427 X20n0359_p0329b20
 若約三人一一具三方成圓意是故前文於別對 428 X20n0359_p0329b21
 後即便融通三識一一皆具四德常樂我淨與夫 429 X20n0359_p0329b22
 三德無二無別也若依攝論如土染金等者以土 430 X20n0359_p0329b23
 染金三不相離可喻圓教三識一念也然妙玄中 431 X20n0359_p0329b24
 引攝論云如金土染淨染譬六識金譬淨識土譬 432 X20n0359_p0329c01
 梨邪識此與今文以譬對法有同有異金譬淨識 433 X20n0359_p0329c02
 金同今文金譬菴羅染譬六識土譬梨邪與今全 434 X20n0359_p0329c03
 異者以妙玄中取事中染汙故譬六識今取根本 435 X20n0359_p0329c04
 染汙故對梨耶耳然玅玄中既以染譬六識應合 436 X20n0359_p0329c05
 六七共為緣因故知六七皆喻於染而玅玄以土 437 X20n0359_p0329c06
 譬梨邪者此取土有含藏種子之義如梨邪中有 438 X20n0359_p0329c07
 生死種子智慧種子也今文以十譬陀那者此取 439 X20n0359_p0329c08
 第七識所持諸法以助藏識執持諸法故也是則 440 X20n0359_p0329c09
 妙玄及以今文各隨義便所以法譬對當不同耳 441 X20n0359_p0329c10
 然攝論云世尊說法有三種一染汙分二清淨分 442 X20n0359_p0329c11
 三染汙清淨分依何義故說此三分於依他性中 443 X20n0359_p0329c12
 (三無性論云一切諸法不出三性一分別性二 444 X20n0359_p0329c13
依他性三真實性分別性者諸名言所顯諸法自性 445 X20n0359_p0329c13
依他 446 X20n0359_p0329c13
 性者謂待因緣顯法自性真實性者謂法如如云 447 X20n0359_p0329c14
云)分別性為染汙分真實 448 X20n0359_p0329c14
 性為清淨分依他性為染汙清淨分依如此義故 449 X20n0359_p0329c15
 說三分於此義中說何為譬以金藏土為譬譬如 450 X20n0359_p0329c16
 於金藏土中見有三法一地界二金三土於地界 451 X20n0359_p0329c17
 中土非有而顯現金實有不顯現此土若以火燒 452 X20n0359_p0329c18
 煉土則不現金相自現此地界土顯現時由虛妄 453 X20n0359_p0329c19
 相顯現金顯現時由真實相顯現是故地界有二 454 X20n0359_p0329c20
 分如此本識未為無分別智火所燒煉時此識由 455 X20n0359_p0329c21
 虛妄分別性顯現不由真實性顯現若為無分別 456 X20n0359_p0329c22
 智火所燒煉時此識由成就真實性顯現不由虛 457 X20n0359_p0329c23
 妄分別性顯現是故虛妄分別性識即依他性有 458 X20n0359_p0329c24
 二分譬如金藏土中所有地界(云云)然今文云如土 459 X20n0359_p0330a01
 染金及妙玄云如金土染淨者此恐大師引彼攝 460 X20n0359_p0330a02
 論法喻之文隨義轉用以譬三識耳以論地界不 461 X20n0359_p0330a03
 出於土故且置之但取金土兩種之喻及以法中 462 X20n0359_p0330a04
 染淨之說共成三識之譬故也亦如玅玄引地論 463 X20n0359_p0330a05
 云金藏說佛甚微智空有不二不異不盡然彼論 464 X20n0359_p0330a06
 偈但云自體本來空(句)有不二不盡(句)是則彼論 465 X20n0359_p0330a07
 但說三句而無第三不異句也今家引之乃是準 466 X20n0359_p0330a08
 義增加句法耳具如大部補注中示(云云)經云依智 467 X20n0359_p0330a09
 不依識者即涅槃等經也法界次第云照了之心 468 X20n0359_p0330a10
 名之為智妄想之心名之為識故今文云識是生 469 X20n0359_p0330a11
 死也識是智之異名名清淨識者三識即是一心 470 X20n0359_p0330a12
 三智皆具四德也智識籌量無所染著故名清淨 471 X20n0359_p0330a13
 故妙玄云菴摩羅識名無分別智光若無分別即 472 X20n0359_p0330a14
 分別者當知七八皆名智光又道前通名為識者 473 X20n0359_p0330a15
 道前猶屬凡位是故通名為識此生死也道後轉 474 X20n0359_p0330a16
 依即是智慧者道後即果證之後此顯識是智慧 475 X20n0359_p0330a17
 也言轉依者妙玄云若梨耶中有生死種子熏習 476 X20n0359_p0330a18
 增長即成分別識若梨邪中有智慧種子聞熏習 477 X20n0359_p0330a19
 增長即轉依成道後真如名為淨識釋籤云轉於 478 X20n0359_p0330a20
 染依而依於淨是故在染則種子依梨耶在淨則 479 X20n0359_p0330a21
 轉於能依以成第九注云未詳者四明云潛斥之 480 X20n0359_p0330a22
 意耳唯識論轉於八識以成四智乃是教道一途 481 X20n0359_p0330a23
 之說既是菩薩所造之論不欲顯言其非故但注 482 X20n0359_p0330a24
 云未詳如諸文中破古多云此語難解故知未詳 483 X20n0359_p0330b01
 不異難解也今謂不然何者今文兩解並是今家 484 X20n0359_p0330b02
 所立正義況復道後轉依之義亦與玄籤所明三 485 X20n0359_p0330b03
 識即一論三即三論一大旨是同故非潛斥唯識 486 X20n0359_p0330b04
 論意若云菩薩造論不欲顯言其非但潛斥之者 487 X20n0359_p0330b05
 妙玄那忽彈龍樹云天竺大論尚非其類莫以中 488 X20n0359_p0330b06
 論相比等由是言之非潛斥矣應知未詳即章安 489 X20n0359_p0330b07
 自謂大師所說道前名識道後轉依即是智慧未 490 X20n0359_p0330b08
 暇詳廣委悉明也而妙玄既釋籤又解故今不可 491 X20n0359_p0330b09
 得而詳之矣例如妙玄及止觀中皆云若依普賢 492 X20n0359_p0330b10
 觀則以五品在十信內而章安觀心論疏乃云普 493 X20n0359_p0330b11
 賢觀明五品即十信未詳若謂今文未詳兩字是 494 X20n0359_p0330b12
 潛斥者觀心論疏未詳兩字豈亦然邪故寧僧錄 495 X20n0359_p0330b13
 撰四分鈔音義指歸云言未詳者辭有詳略言未 496 X20n0359_p0330b14
 詳者即不廣述刪古疏也今亦例然故知未詳即 497 X20n0359_p0330b15
 未暇廣明轉依之義耳非潛斥之辭也然普賢觀 498 X20n0359_p0330b16
 以五品在十信內如大部補注中示(云云)故章安有 499 X20n0359_p0330b17
 兩處未詳之文今皆詳之以貽後學。 ○十料簡三 500 X20n0359_p0330b18
 道。 501 X20n0359_p0330b19
料簡三道者問界內可有十二輪轉三道迷惑界外 502 X20n0359_p0330b20
復云何答寶性論云生界外有四種障謂緣相生壞 503 X20n0359_p0330b21
緣即無明為行作緣即煩惱道也相即結業即業道 504 X20n0359_p0330b22
也生即名色等是苦之初壞即老死是苦之終即苦 505 X20n0359_p0330b23
道也有此四障障於四德緣障淨相障我生障樂壞 506 X20n0359_p0330b24
障常四障破四德顯也。 507 X20n0359_p0330c01
 引寶性論明界外十二因緣者妙玄止觀皆作是 508 X20n0359_p0330c02
 說與今文同但彼又云二乘之人雖有無常苦空 509 X20n0359_p0330c03
 無我等對治於佛法身猶是顛倒故有無明等也 510 X20n0359_p0330c04
 所以然者降佛已還皆有無明無明潤業那得無 511 X20n0359_p0330c05
 苦此十二輪雖不退界墮下不妨從無明輪至老 512 X20n0359_p0330c06
 死輪從老死輪至無明障於實理也凡界內之名 513 X20n0359_p0330c07
 通於界外者名同體異若不爾者此與二乘所斷 514 X20n0359_p0330c08
 何別應知今文四種之障障於四德障德若異猶 515 X20n0359_p0330c09
 是教道德障融妙方是今經三字所譬之三道也。 516 X20n0359_p0330c10
 ○四附文釋文為二初標。 517 X20n0359_p0330c11
第四 經文立名者。 518 X20n0359_p0330c12
 前云附文今云依經文依即附也四明云前作譬 519 X20n0359_p0330c13
 釋蓋為古師不知三字從法得名謂是譬喻大師 520 X20n0359_p0330c14
 見他譬法不周是故同他用譬擬法然而三字是 521 X20n0359_p0330c15
 法非譬茲自立附文當體今謂不然何者前既標 522 X20n0359_p0330c16
 云今釋名為五何謂之以譬擬法同他用譬從茲 523 X20n0359_p0330c17
 自立附文當體若謂三字是法非譬為非以譬擬 524 X20n0359_p0330c18
 法之譬為非即法作譬之譬任彼答之矛盾斯現 525 X20n0359_p0330c19
 (云云)應知古師但是以譬擬法不周乃為今家之所 526 X20n0359_p0330c20
 破耳非謂今家以譬擬法橫豎該羅是同他也若 527 X20n0359_p0330c21
 謂今家以譬擬法是同他人從茲自立附文當體 528 X20n0359_p0330c22
 捨譬從法者顯違下文非今就文而害於譬是故 529 X20n0359_p0330c23
 須知以譬擬法即法非譬但隨利鈍親疏不同現 530 X20n0359_p0330c24
 題只是金光明耳非單法也故不可云從茲自立 531 X20n0359_p0331a01
 附文當體捨譬從法利根親近尚非捨譬況鈍根 532 X20n0359_p0331a02
 以利根親近解即法作譬是即無量甚深法性作 533 X20n0359_p0331a03
 金光明之譬故也。 ○次上來下釋文為四初明來 534 X20n0359_p0331a04
 意文為二初略示。 535 X20n0359_p0331a05
上來舉譬多是義推依文立名顯然可解。 536 X20n0359_p0331a06
 上來所舉別題三字橫豎譬法多是大師用於法 537 X20n0359_p0331a07
 性融通之旨及以經王統攝之義推究三字所譬 538 X20n0359_p0331a08
 法門橫豎無礙若依經文以別題三字之名顯然 539 X20n0359_p0331a09
 可解此蓋詳究別題三字所出經文故結集家依 540 X20n0359_p0331a10
 於經文云金光明而立別題之三字耳是則第三 541 X20n0359_p0331a11
 以譬擬法少分可通古來諸師若乃附文當體二 542 X20n0359_p0331a12
 釋一向唯是今家發明故知第三第四第五三釋 543 X20n0359_p0331a13
 並是今家用於利鈍親疏之義非謂第三以譬擬 544 X20n0359_p0331a14
 法是同他也。 ○次何者下徵釋。 545 X20n0359_p0331a15
何者。 546 X20n0359_p0331a16
 何者兩字即是徵起解釋之辭又公羊傳云將設 547 X20n0359_p0331a17
 事類之辭也。 ○次義推下兩句雙判譬喻附文。 548 X20n0359_p0331a18
義推疏遠依文親近。 549 X20n0359_p0331a19
 ○次以已下乃是雙釋疏遠親近。 550 X20n0359_p0331a20
以己情推度是故言疏彼義例此是故言遠用佛口 551 X20n0359_p0331a21
說是故言親即此經文是故言近豈可棄親近而從 552 X20n0359_p0331a22
疏遠耶。 553 X20n0359_p0331a23
 以己情推用佛口說親疏明矣彼義例此即經文 554 X20n0359_p0331a24
 是遠近彰矣彼義例此者謂前文中以譬擬法乃 555 X20n0359_p0331b01
 是用於諸大乘經三德等義例此所譬法性融通 556 X20n0359_p0331b02
 經王統攝橫豎等也豈可等者此意蓋言若苟執 557 X20n0359_p0331b03
 於第三譬喻復害第四依文親近故云豈可捐棄 558 X20n0359_p0331b04
 第四依文親近而獨從前義推疏遠邪下文既云 559 X20n0359_p0331b05
 非今就文而害於譬四明何得獨執附文當體二 560 X20n0359_p0331b06
 釋而害前來以譬擬法橫豎該羅況復執於附文 561 X20n0359_p0331b07
 當體謂是單法殊乖即法作譬之言又今文云義 562 X20n0359_p0331b08
 推疏遠乃是大師自以附文望前以譬擬法橫豎 563 X20n0359_p0331b09
 比決親疏非謂斥於古來諸師何者以斥古師即 564 X20n0359_p0331b10
 前所謂蹙靈鳳於鳩巢迴神龍於兔窟故也而四 565 X20n0359_p0331b11
 明云人師推度是故言疏灼然誤矣。 ○始從序品 566 X20n0359_p0331b12
 下次正釋文為三初總示。 567 X20n0359_p0331b13
始從序品終乎讚佛品品之中若不說金光明名即 568 X20n0359_p0331b14
說金光明事或一品說名不說事或一品說事不說 569 X20n0359_p0331b15
名或一品名事兼明或一品名事獨說或一品重說 570 X20n0359_p0331b16
名重說事故知品品不空篇篇悉有為此義故依文 571 X20n0359_p0331b17
立名也。 572 X20n0359_p0331b18
 始從序品終乎讚佛者舉其初後中間可知品品 573 X20n0359_p0331b19
 即是十八品也若不說名即說事者此乃通途明 574 X20n0359_p0331b20
 品品中之所說也或一品說名不說事或一品說 575 X20n0359_p0331b21
 事不說名者此別明於十八品中或單說於名或 576 X20n0359_p0331b22
 單說於事也如序品云是金光明即是一品單說 577 X20n0359_p0331b23
 於名如壽量品云放大光明等即是一品單說於 578 X20n0359_p0331b24
 事兩品既爾餘十六品尋文可知不煩委引或一 579 X20n0359_p0331c01
 品名事兼明者兼謂相兼即一品中名事俱說也 580 X20n0359_p0331c02
 如空品云故此尊經豈非說名又云金銀琉璃豈 581 X20n0359_p0331c03
 非說事或一品名事獨說者獨即單也故此一句 582 X20n0359_p0331c04
 收於上文或一品說名不說事或一品說事不說 583 X20n0359_p0331c05
 名兩句也為對名事兼明故更加於名事獨說耳 584 X20n0359_p0331c06
 或一品重說名重說事者即一品內兩番三番等 585 X20n0359_p0331c07
 說名事也如懺悔品數言金鼓之事頻說別題之 586 X20n0359_p0331c08
 名餘諸品中準思可見唯四王品名事重重故下 587 X20n0359_p0331c09
 文云重說其名重明其事也品品即是不空篇篇 588 X20n0359_p0331c10
 即是悉有既十八品中悉有名事為此義故須用 589 X20n0359_p0331c11
 第四依於經文而立別題三字之名也品者類也 590 X20n0359_p0331c12
 文句氣類相從者節之為品也篇者編簡也古者 591 X20n0359_p0331c13
 殺青為簡以韋編之編簡成篇猶今連紙成卷也 592 X20n0359_p0331c14
 故春秋左傳序云大事書之於策小事簡牘而已 593 X20n0359_p0331c15
 四明云名是理名事是事用今謂不然何者金光 594 X20n0359_p0331c16
 明事既是事用金光明名豈非乃是事上之名而 595 X20n0359_p0331c17
 此事名並由法性理體本具方有世間事用之名 596 X20n0359_p0331c18
 是故下文引於稻稈斧柯等事指此等事仍即為 597 X20n0359_p0331c19
 名請熟思之豈非今經乃指金鼓光明等事仍即 598 X20n0359_p0331c20
 為名若不爾者則名無所召之事事無能召之名 599 X20n0359_p0331c21
 矣故知經云是金光明此金光明是此兩字皆是 600 X20n0359_p0331c22
 指召金光明事以立名耳四明乃將是之一字專 601 X20n0359_p0331c23
 指法性若爾別題應云法性何謂之金光明邪四 602 X20n0359_p0331c24
 明難云是之一字不指法性為指何物是金光明 603 X20n0359_p0332a01
 今為答之指事為名文義炳然何得難云更指何 604 X20n0359_p0332a02
 物四明又云故知別題三字直名深廣法性不從 605 X20n0359_p0332a03
 譬喻此文最顯故云創首標名彌為可用也今問 606 X20n0359_p0332a04
 四明譬之一字準下料簡自有以譬擬法自有即 607 X20n0359_p0332a05
 法作譬而言三字直名法性不從譬者為是不從 608 X20n0359_p0332a06
 以譬擬法之譬為是不從即法作譬之譬任彼自 609 X20n0359_p0332a07
 答乘違愈彰(云云)今謂依附經文中云是金光明以 610 X20n0359_p0332a08
 立別題三字之名此名元是事用之名並由理具 611 X20n0359_p0332a09
 方有事用故更立於當體仰則真法俯立俗號全 612 X20n0359_p0332a10
 法性事用之名乃是即法作譬耳故此利根親近 613 X20n0359_p0332a11
 不妨鈍根疏遠所以用於別題三字事用之名而 614 X20n0359_p0332a12
 擬無量甚深法性知只一事用金光明名非但以 615 X20n0359_p0332a13
 此譬法亦乃即法作譬四明問他是之一字不指 616 X20n0359_p0332a14
 法性更指何物今問四明即法作譬即法兩字若 617 X20n0359_p0332a15
 指法性作譬兩字若不指於別題三字事用之名 618 X20n0359_p0332a16
 未審作譬兩字為指於何若指法性一何可笑若 619 X20n0359_p0332a17
 指別題豈非別題三字金法性作金光明是即法 620 X20n0359_p0332a18
 依譬乎何得謂之別題三字直指法性不從譬耶。 621 X20n0359_p0332a19
 ○序品云下次別釋文為二初歷舉諸文。 622 X20n0359_p0332a20
序品云是金光明諸經之王創首標名彌為可用次 623 X20n0359_p0332a21
壽量品四佛俱集王舍城放大光明照王舍城及此 624 X20n0359_p0332a22
三千大千世界發起其事懺悔品信相夢見金鼓其 625 X20n0359_p0332a23
狀姝大共明溥照過夜至旦向佛說之讚嘆品金龍 626 X20n0359_p0332a24
尊王奉貢金鼓發大誓願願我當來夜則夢見晝如 627 X20n0359_p0332b01
實說空品云故此尊經略而說之尊經即金光明也 628 X20n0359_p0332b02
四王品六番問答問問之中重說其名答答之內重 629 X20n0359_p0332b03
明其事又以手擎香爐時香煙變為香蓋金光不但 630 X20n0359_p0332b04
遍此大千亦遍十方佛土(云云)大辨功德已下標名舉 631 X20n0359_p0332b05
事其例甚多。 632 X20n0359_p0332b06
 引序品云是金光明諸經之王者只應但引是金 633 X20n0359_p0332b07
 光明下句乃是文勢相帶來耳是故次句但云創 634 X20n0359_p0332b08
 首標名也創首者始初也彌者益也彌為可用者 635 X20n0359_p0332b09
 用此經文首初標於三字之名立於別題是故謂 636 X20n0359_p0332b10
 之依文立名顯然可解也引壽量品四佛放光發 637 X20n0359_p0332b11
 起其事者四佛之身咸皆金色於金色身既放光 638 X20n0359_p0332b12
 明故知即是發起別題三字名下金光明事耳以 639 X20n0359_p0332b13
 由序品創首標名既乃謂之是金光明未知是字 640 X20n0359_p0332b14
 為指於何是故四佛從金色身放大光明發起名 641 X20n0359_p0332b15
 下所召之事名下必有所召之事事上必有能召 642 X20n0359_p0332b16
 之名創首標云是金光明是之一字良由於此如 643 X20n0359_p0332b17
 何不見妄生建立懺悔讚歎兩品之中有名有事 644 X20n0359_p0332b18
 今且引事故云夢見金鼓等也空品之中亦有名 645 X20n0359_p0332b19
 事今且引名故云尊經即金光明為眾寶之上故 646 X20n0359_p0332b20
 是尊貴之經也問問之中重說其名者即以白佛 647 X20n0359_p0332b21
 名為問耳如來述成即是答也如初問中初白佛 648 X20n0359_p0332b22
 云是金光明次乃又云世尊是金光明又云此經 649 X20n0359_p0332b23
 能照諸天宮殿乃至云是經能滅苦惱又云持經 650 X20n0359_p0332b24
 及是經等初問之中重重說名既乃如此下之五 651 X20n0359_p0332c01
 問尋文可知今不煩引又復六番問問之中非但 652 X20n0359_p0332c02
 重說其名亦乃重說其事如第四番白佛問中云 653 X20n0359_p0332c03
 燒種種香變成香蓋其香微妙金色晃耀照我等 654 X20n0359_p0332c04
 宮又云聞是妙香及見香蓋光明普照又云是香 655 X20n0359_p0332c05
 蓋光明亦照一切諸天宮殿等豈非重說其事乎 656 X20n0359_p0332c06
 又第五番白佛問中云見是種種香煙雲蓋等又 657 X20n0359_p0332c07
 第一番白佛問中云此經能照諸天宮殿照即光 658 X20n0359_p0332c08
 明明能除暗是故又云滅苦惱等又云增益身力 659 X20n0359_p0332c09
 心進勇銳等又云以淨天眼過於人眼等皆是事 660 X20n0359_p0332c10
 用之文也第二第三白佛問中準此可解今且綺 661 X20n0359_p0332c11
 文互現故云問中說名答中明事耳答答之中重 662 X20n0359_p0332c12
 明其事者若以能召名下之事是則六番述成答 663 X20n0359_p0332c13
 中重明其事其文甚多如第一番述成答中云供 664 X20n0359_p0332c14
 養供敬此金光明又云若能護念是經典者又云 665 X20n0359_p0332c15
 若能護念此經等若乃單從事用而說者如云種 666 X20n0359_p0332c16
 諸善根乃至以法治世為人天王汝等今日長夜 667 X20n0359_p0332c17
 利益又云與修羅共戰常得勝利等皆是金光明 668 X20n0359_p0332c18
 之事用也初番述成既爾後之五番可知所召之 669 X20n0359_p0332c19
 事既乃如此能召之名準斯可見故答答之中亦 670 X20n0359_p0332c20
 重說名也然則六番述成答中明事之文最彰顯 671 X20n0359_p0332c21
 者莫過第四述成答中所以復云又以手擎香爐 672 X20n0359_p0332c22
 時煙變為香蓋金光不但遍此大千亦遍十方佛 673 X20n0359_p0332c23
 土也注云云者略有二意一者令更引下文云於諸 674 X20n0359_p0332c24
 佛上虛空之中亦成香蓋金光普照亦復如是又 675 X20n0359_p0333a01
 云諸佛聞是妙香見是香蓋及金色光於十方界 676 X20n0359_p0333a02
 作如是等神力變化又云汝已能坐金剛座處等 677 X20n0359_p0333a03
 二者應知此香蓋等乃是事用金光明耳恐不了 678 X20n0359_p0333a04
 者直作理解故注云云故次文中便約三世而簡 679 X20n0359_p0333a05
 辨之此香蓋等即是未來金光明事然文句中釋 680 X20n0359_p0333a06
 此之事仍分二義初約因緣解云人王心存至典 681 X20n0359_p0333a07
 是故香作金光迴施必得是故天宮相現次約觀 682 X20n0359_p0333a08
 心解云以智慧火然實相香起戒定慧煙實相是 683 X20n0359_p0333a09
 真法故言金光戒慧與理冥故徹照無礙既云戒 684 X20n0359_p0333a10
 慧與理冥故徹照無礙當知乃是智與體冥能起 685 X20n0359_p0333a11
 大用即理之事耳又云實相是真法故言金光者 686 X20n0359_p0333a12
 是法性可尊可貴寂而常照金法性為金光是即 687 X20n0359_p0333a13
 法作譬耳若爾戒慧與理冥故徹照無礙豈非法 688 X20n0359_p0333a14
 性大悲能多利益名之為明邪是故文句觀心文 689 X20n0359_p0333a15
 云實相真法及戒慧等不出法性甚深無量乃即 690 X20n0359_p0333a16
 法也又云故言金光及徹照無礙等不出別題三 691 X20n0359_p0333a17
 字名事斯乃作譬也故即法作譬是金理之事不 692 X20n0359_p0333a18
 其然乎故妙玄中解蓮華云法理而制事即此意 693 X20n0359_p0333a19
 也然此乃是下文第五當體章意今預明之是故 694 X20n0359_p0333a20
 云耳須知第四依文立名但是詳究別題三字名 695 X20n0359_p0333a21
 之與事所出之文耳不可於此附文釋中便談全 696 X20n0359_p0333a22
 理成事之意若不爾者何殊下文第五當體四明 697 X20n0359_p0333a23
 不知此意乃解是金光明云是之一字即指法性不 698 X20n0359_p0333a24
 從譬喻此文最顯又解四佛放大光明云從法性 699 X20n0359_p0333b01
 金光明起又解空品尊經云以理為尊經也今謂 700 X20n0359_p0333b02
 此說略有二失一者濫於下文當體如向所示二 701 X20n0359_p0333b03
 者依文立名名必召事是故乃指事金光明而為 702 X20n0359_p0333b04
 所召此事此名至下第五約當體釋並由法性理 703 X20n0359_p0333b05
 體本具此名此事方有今日別題三字事之與名 704 X20n0359_p0333b06
 即法作譬良由於此如何不見直作法性理名而 705 X20n0359_p0333b07
 解若作法性理名而解是則別題應須改云法性 706 X20n0359_p0333b08
 經也何故謂之金光明乎以此觀之別題三字事 707 X20n0359_p0333b09
 用之名須明二義一者並由理具事名方有今日 708 X20n0359_p0333b10
 別體事名即當體章之正意也二者若將今日事 709 X20n0359_p0333b11
 名以擬本理三德等法乃是第三譬喻之意也是 710 X20n0359_p0333b12
 故只一事用之名利鈍皆通親疏俱暢俱即法作 711 X20n0359_p0333b13
 譬利根親近其義為正以譬擬法鈍根疏遠其意 712 X20n0359_p0333b14
 屬傍雖有傍正親疏利鈍一不可廢何得於中妄 713 X20n0359_p0333b15
 生去取大辨功德已下標名舉事其例甚多者大 714 X20n0359_p0333b16
 辨品云若經中有失文字等又云是說法者廣宣 715 X20n0359_p0333b17
 流布是妙經典又云復令眾生得聞是經等功德 716 X20n0359_p0333b18
 天品云思惟是經又云聽是經已又云金山照明 717 X20n0359_p0333b19
 如來又云金銀七寶等又云若有人能稱金光明 718 X20n0359_p0333b20
 又云園名功德華光有最勝園名金幢七寶極妙 719 X20n0359_p0333b21
 又云寶華琉璃佛等此之兩品名事既如此多下 720 X20n0359_p0333b22
 去諸品讚佛品云從此世界至金寶蓋山王如來 721 X20n0359_p0333b23
 國土又云如來之身金色微妙其明照耀如金山 722 X20n0359_p0333b24
 王身淨柔軟如金蓮華淨潔無比如紫金山如融 723 X20n0359_p0333c01
 真金光明赫弈等故云其例甚多也。 ○若信相下 724 X20n0359_p0333c02
 次約三世結判。 725 X20n0359_p0333c03
若信相所夢是現在金光明之事龍尊發願是過去 726 X20n0359_p0333c04
金光明之事香蓋遍滿是未來金光明之事。 727 X20n0359_p0333c05
 信相夜夢晝對佛說現在可知龍尊發願是過去 728 X20n0359_p0333c06
 者經云過去有王名金龍尊讚歎去來現在諸佛 729 X20n0359_p0333c07
 讚歎佛已復作如是無量誓願若我來世無量無 730 X20n0359_p0333c08
 邊阿僧祇劫在在生處常於夢中見玅金鼓夜則 731 X20n0359_p0333c09
 夢見晝如實說香蓋是未來者經云若未來世有 732 X20n0359_p0333c10
 諸人王作如是等恭敬正法為自利故以己功德 733 X20n0359_p0333c11
 施與我等為我等故燒種種香是妙香氣於一念 734 X20n0359_p0333c12
 頃變成香蓋金色晃耀照我等宮乃至如來述成 735 X20n0359_p0333c13
 文云是諸人王手擎香爐其香一念遍三千界十 736 X20n0359_p0333c14
 方國土等金光明事既通三世金光明名亦復如 737 X20n0359_p0333c15
 是何者善集品云過去有佛名曰寶勝般涅槃後 738 X20n0359_p0333c16
 有一比丘名曰寶冥能持甚深諸佛行處名金光 739 X20n0359_p0333c17
 明敷揚宣暢是金光明豈非過去序品中云是金 740 X20n0359_p0333c18
 光明是今佛說豈非現在四王品云若未來世有 741 X20n0359_p0333c19
 諸人王至心聽受是妙經典豈非未來。 ○一部下 742 X20n0359_p0333c20
 三結示。 743 X20n0359_p0333c21
一部名事遍十八品一處起煙十方光蓋非但現在 744 X20n0359_p0333c22
﹝一/旦﹞通三世若名事縱橫高廣無量甚深為若此也。 745 X20n0359_p0333c23
 中言縱橫者豎通三世故云縱廣遍十方故云橫 746 X20n0359_p0333c24
 縱橫即是高廣無量甚深之義也為若此也者若 747 X20n0359_p0334a01
 者如也此者十方三世也四明亦云此事乃是即 748 X20n0359_p0334a02
 理之事若爾何故不云即理之名是即法作譬之 749 X20n0359_p0334a03
 名即理之事是即法作譬之事而一向作法性解 750 X20n0359_p0334a04
 於名之與事豈不違於事上之名別題三字是即 751 X20n0359_p0334a05
 法作譬乎。 ○而不用下第三總結。 752 X20n0359_p0334a06
而不用此標名義推譬喻無有一文無而疆用有而 753 X20n0359_p0334a07
不遵明識者審之無俟多云。 754 X20n0359_p0334a08
 而不用此依於經文指事上之名立別題三字而 755 X20n0359_p0334a09
 獨約於以譬擬法耶故以譬擬法雖則橫豎該羅 756 X20n0359_p0334a10
 但是義推而已而經且無文故云義推譬喻無有 757 X20n0359_p0334a11
 一文故十八品無一處文以金光明譬三德等橫 758 X20n0359_p0334a12
 豎之義故前第三以譬擬法經本無文但是今家 759 X20n0359_p0334a13
 推法性之理究經王之義不能緘默而強用耳況 760 X20n0359_p0334a14
 別題三字有經文可準而不遵依邪故依文立名 761 X20n0359_p0334a15
 具如前文所引明眼識鑑之人必能審諦之也豈 762 X20n0359_p0334a16
 更待於煩多委曲言之然前第三譬法橫豎一往 763 X20n0359_p0334a17
 雖是無而強用二往亦與經文符合是故下文引 764 X20n0359_p0334a18
 空品云為鈍根故起大悲心經但總說今則具明 765 X20n0359_p0334a19
 故有第三譬法橫豎人不見之誠堪愍矣。 ○又諸 766 X20n0359_p0334a20
 經下四引例。 767 X20n0359_p0334a21
又諸經例多如稻稈斧柯象步城經等說其事指所 768 X20n0359_p0334a22
說事仍即為名又如說稻稈事斧柯事象步事等即 769 X20n0359_p0334a23
名為稻稈斧柯象步經事也。 770 X20n0359_p0334a24
 此有二義初例指事為名故云如稻稈等也次例 771 X20n0359_p0334b01
 以召事故云又如說稻稈事等即為名也總而言 772 X20n0359_p0334b02
 之名是事上之名事是名下之事得斯例已方知 773 X20n0359_p0334b03
 今經別題三字金光明是事上之名序品謂之是 774 X20n0359_p0334b04
 金光明創首標名彌為可用豈非指事而立名乎 775 X20n0359_p0334b05
 指事為名經文既云是金光明當知此名必須召 776 X20n0359_p0334b06
 事是故別題三字之名乃召金鼓光明等事也請 777 X20n0359_p0334b07
 觀此文引例之意豈非今經別題三字乃是指事 778 X20n0359_p0334b08
 而立名乎況前文云以金為名名蓋眾寶之上何 779 X20n0359_p0334b09
 不思之妄生建立稻稈經者彼經云身子至彌勒 780 X20n0359_p0334b10
 所問云今日世尊睹見稻稈而作是說汝等比丘 781 X20n0359_p0334b11
 見十二因緣即是見法即是見佛(云云)斧柯經等者 782 X20n0359_p0334b12
 如成論中引斧柯經象步喻經城喻經等(云云)象步 783 X20n0359_p0334b13
 經者即無所希望經也題下注云一名象步西晉 784 X20n0359_p0334b14
 竺法護譯經云佛告文殊經名喻象此喻象經若 785 X20n0359_p0334b15
 有眾生信樂斯法舉動進止如象遊步信此法者 786 X20n0359_p0334b16
 如大象遊亦如龍步又名象腋經宋朝曇摩密多 787 X20n0359_p0334b17
 譯問彼經既云經名喻象信此法者如象遊步顯 788 X20n0359_p0334b18
 是以譬擬法何得引例附文耶答附文而立事上 789 X20n0359_p0334b19
 之名含於兩向正通當體法理而制事傍通譬喻 790 X20n0359_p0334b20
 以事而比法今雖是引例附文何妨經云如象遊 791 X20n0359_p0334b21
 步經事也孤山云事字剩也今謂象步經是從事 792 X20n0359_p0334b22
 立名故云象步經事也。 ○第五當體釋文為二初 793 X20n0359_p0334b23
 標。 794 X20n0359_p0334b24
第五當體得名者。 795 X20n0359_p0334c01
 言當體者一家諸文明於當體必對所依故文句 796 X20n0359_p0334c02
 記明方便品體云所言體者為取所依為用當體 797 X20n0359_p0334c03
 若取所依乃是即權而實為體若取當體乃是即 798 X20n0359_p0334c04
 實而權為體此之二義離則不分混亦不雜故所 799 X20n0359_p0334c05
 依體即權而實與夫當體即實而權區以別矣是 800 X20n0359_p0334c06
 則實相空中之理為事所依名所依體諸法事用 801 X20n0359_p0334c07
 由理本具名當體體當者自也本也諸法事上之 802 X20n0359_p0334c08
 名並由實相自體本具故也故下文云第一義諦 803 X20n0359_p0334c09
 有實名義即此意也第一義諦既乃具有事用名 804 X20n0359_p0334c10
 實是故諸法事用之名本非世俗全由理具所以 805 X20n0359_p0334c11
 今經別題三字若附經文則序品云是金光明乃 806 X20n0359_p0334c12
 是吾佛創首指於金光明事而標別題三字之名 807 X20n0359_p0334c13
 若約當體須知指事標立別題三字之名本是法 808 X20n0359_p0334c14
 性自體所具而吾佛聖人仰則真實法性本具事 809 X20n0359_p0334c15
 用之名而立俗諦別題之號金光明耳應知實相 810 X20n0359_p0334c16
 空中之體亡泯寂滅非相無名故文句云體則實 811 X20n0359_p0334c17
 相無有分別又妙玄云名無召物之功物無應名 812 X20n0359_p0334c18
 之實蓋第一義中無相之意耳釋籤解云法本無 813 X20n0359_p0334c19
 名名假無實故云名無召物之功物體性空無應 814 X20n0359_p0334c20
 假名之實名實俱無但真諦意耳然第一義真諦 815 X20n0359_p0334c21
 本體雖則無名而本具於俗諦之名是故聖人乃 816 X20n0359_p0334c22
 準真諦本具俗假之名而立事用之號耳故文句 817 X20n0359_p0334c23
 云用則立法差降不同又玅玄云世諦為言無名 818 X20n0359_p0334c24
 無以顯法故初論釋名也釋籤解云今論世諦故 819 X20n0359_p0335a01
 須辨名是則玄籤談第一義真諦本體所以謂之 820 X20n0359_p0335a02
 無名無相今文談於真諦本具事用之名是故謂 821 X20n0359_p0335a03
 第一義諦有實名義須知理具是金剛錍體德之 822 X20n0359_p0335a04
 假無名無相是金剛錍性體性量即空即中是則 823 X20n0359_p0335a05
 性空中琩蓐悛k假事用諸法假常即性空中理 824 X20n0359_p0335a06
 事之融通良在於茲矣而今文中但云真諦有實 825 X20n0359_p0335a07
 名義不言真諦無名相者由前文中釋於通別已 826 X20n0359_p0335a08
 云理無名字故也是則玄籤雖則但云真諦無名 827 X20n0359_p0335a09
 理合更云本具諸名以玄籤中上下諸文盛明理 828 X20n0359_p0335a10
 具故於釋名文中且略而不言耳又復解於玅法 829 X20n0359_p0335a11
 之中雖則不言理具諸名解蓮華中乃云蓮華當 830 X20n0359_p0335a12
 體得名法理制事今文雖則但談真諦本具名實 831 X20n0359_p0335a13
 而前文中已說理體本無名字是則玄籤及以今 832 X20n0359_p0335a14
 文束而言之只是真諦本體無名而常具於俗假 833 X20n0359_p0335a15
 諸名聖人仰則真諦無名而具諸名乃隨世間立 834 X20n0359_p0335a16
 於諸法事用之名耳是故當知若乃偏執真諦無 835 X20n0359_p0335a17
 名但得真諦之本體耳失於體德之本具也又若 836 X20n0359_p0335a18
 偏執理具諸名但得體德之本具耳失於真諦之 837 X20n0359_p0335a19
 本體也故今文中斥於古師真諦無名乃立真諦 838 X20n0359_p0335a20
 有實名者良由於此人不見之但執今文真諦有 839 X20n0359_p0335a21
 名不許真諦本無名相輒便難云若謂真諦無名 840 X20n0359_p0335a22
 相者何異古師嗚呼哀哉謬之甚矣何者若乃不 841 X20n0359_p0335a23
 許真諦無名前文那云理無名字玄籤那云真諦 842 X20n0359_p0335a24
 無名蓋是前文理無名字及玄籤云真諦無名亦 843 X20n0359_p0335b01
 是古師之說不是今家之義乎文句記云性本無 844 X20n0359_p0335b02
 名具足諸名無說而說即成教即此意也是故須 845 X20n0359_p0335b03
 知今文中云仰則真法俯立俗號必扶前文理無 846 X20n0359_p0335b04
 名字名字名理故前理教與今真俗辯異意同若 847 X20n0359_p0335b05
 不爾者文句記中何故謂之性本無名具足諸名 848 X20n0359_p0335b06
 無說而說說必成教邪故知前文明教別既是別 849 X20n0359_p0335b07
 題三字之名今立俗號亦是別題金光明耳故玄 850 X20n0359_p0335b08
 籤云世諦辨名即此意也若不爾者豈前文教別 851 X20n0359_p0335b09
 非今文俗號邪是故當知若得斯旨消釋下文如 852 X20n0359_p0335b10
 觀掌果不見此意任運失趣何但迷於今文之旨 853 X20n0359_p0335b11
 亦乃乖於玄籤之意四明云當謂主當三字之名 854 X20n0359_p0335b12
 直名法性故云當體今問若乃直名法性名當體 855 X20n0359_p0335b13
 者下文那云即法作譬四明又云前附文釋名事 856 X20n0359_p0335b14
 雙附今當體釋即理之名直召法性附文但是指 857 X20n0359_p0335b15
 事立名當體乃是召理之名今問別題之名但有 858 X20n0359_p0335b16
 三字將何以辨事名理名兩種之殊是故須知當 859 X20n0359_p0335b17
 體理具事用之名便是附文指事之名但前直附 860 X20n0359_p0335b18
 經文所出今乃明於理體本具故分附文當體之 861 X20n0359_p0335b19
 異雖分二途意成一轍故下料簡但將附文以對 862 X20n0359_p0335b20
 第三譬法問答良由於此非謂附文事用之名異 863 X20n0359_p0335b21
 於當體理具之名也。 ○有師云下次釋文為二初 864 X20n0359_p0335b22
 正釋次料簡初文為二初明來意文又為二初舉 865 X20n0359_p0335b23
 他說。 866 X20n0359_p0335b24
有師云真諦無名世諦有名寄名名於無名假俗而 867 X20n0359_p0335c01
談真爾成論云無名相中假名相說。 868 X20n0359_p0335c02
 須知此文全同玄籤釋妙法中真諦無名世諦有 869 X20n0359_p0335c03
 名及教相中初明大意云佛於無名相中假名相 870 X20n0359_p0335c04
 說但是古師不知性體雖本無名而具諸法俗假 871 X20n0359_p0335c05
 之名故今下文乃破之耳若不爾者何故今文反 872 X20n0359_p0335c06
 於古師真諦無名俗諦有名玄籤用於真諦無名 873 X20n0359_p0335c07
 世諦有名又用成論名相中假名相說邪是知性 874 X20n0359_p0335c08
 具諸法全由理體亡泯如鏡現像皆因鑑明故輔 875 X20n0359_p0335c09
 行云能了妄念無一異相達此無相具一切心三 876 X20n0359_p0335c10
 千具足方能照於一多相即性具既由性體亡泯 877 X20n0359_p0335c11
 性體若不具於諸實俗假事用何異頗梨不能雨 878 X20n0359_p0335c12
 寶是故古師但談真諦本體亡泯無名無相不知 879 X20n0359_p0335c13
 性具諸法俗假所以今家下文破之耳非謂今家 880 X20n0359_p0335c14
 但談性具諸法俗假而不明於性體性量亡泯寂 881 X20n0359_p0335c15
 滅邇來學者罔測厥由唯談性具相相宛然謗於 882 X20n0359_p0335c16
 性體亡泯無相是則一家諸文所說實相空中亡 883 X20n0359_p0335c17
 泯叵得便成虛設矣。 ○今反下次明今意文為三 884 X20n0359_p0335c18
 初總立。 885 X20n0359_p0335c19
今反此義俗本無名隨真立名。 886 X20n0359_p0335c20
 反者違也不順也古師偏執真諦無名俗諦有名 887 X20n0359_p0335c21
 不知真諦雖本無名而具諸名故今反違不順古 888 X20n0359_p0335c22
 師乃明世俗元本無名皆是隨於真諦本具而立 889 X20n0359_p0335c23
 諸名耳。 ○次何者下別示。 890 X20n0359_p0335c24
何者如劫初廓然萬物無字聖人仰則真法俯立俗 891 X20n0359_p0336a01
號如理能通依真以名道如理尊貴依真以名寶如 892 X20n0359_p0336a02
理能該羅依真以名網如理能起應依真以名響。 893 X20n0359_p0336a03
 言劫初者成劫之始也廓者空也虛也然空虛者 894 X20n0359_p0336a04
 即成劫之始物皆無名謂之空廓耳故下句云萬 895 X20n0359_p0336a05
 物無字也非謂空劫名廓然也以空劫中無物故 896 X20n0359_p0336a06
 也今論成劫之始雖則有物而無名召故云廓然 897 X20n0359_p0336a07
 耳聖人上軌真法本具故云仰則下順世情以名 898 X20n0359_p0336a08
 召物故云俯立從如理下乃是歷示仰則真法俯 899 X20n0359_p0336a09
 立俗號之事皆言如理者並是仰則真法本具也 900 X20n0359_p0336a10
 皆言依真以名者並是俯立俗號也仰則真理本 901 X20n0359_p0336a11
 具俗諦能通之名依真本具俯順世情以能通名 902 X20n0359_p0336a12
 而立於道能通即是道路故也仰則真理本具俗 903 X20n0359_p0336a13
 諦尊貴之名依真本具俯順世情以尊貴名而立 904 X20n0359_p0336a14
 於寶尊貴即是珍寶故也仰則真理本具俗諦該 905 X20n0359_p0336a15
 羅之名依真本具俯順世情以該羅名而立於網 906 X20n0359_p0336a16
 該羅即是網罟故也仰則真理本具俗諦起應之 907 X20n0359_p0336a17
 名依真本具俯順世情以起應名而立聲響起應 908 X20n0359_p0336a18
 即是響答故也文中雖則歷舉四事正以第二如 909 X20n0359_p0336a19
 理尊貴依真名寶以明今經別題三字指事立名 910 X20n0359_p0336a20
 乃是聖人仰則真諦理體本具事用金寶尊貴之 911 X20n0359_p0336a21
 名俯順世情以尊貴名而立別題俗諦之號金光 912 X20n0359_p0336a22
 明耳故前文云有因緣故亦可得說以金為名名 913 X20n0359_p0336a23
 蓋眾寶之上若爾豈非世諦有名故玄籤云今論 914 X20n0359_p0336a24
 世諦故須辨名但須了知世諦之名本是真諦之 915 X20n0359_p0336b01
 所具耳所具是假可不信乎是則今經別題三字 916 X20n0359_p0336b02
 世諦之名全由真諦理體本具依真本具俯順世 917 X20n0359_p0336b03
 情而立之耳即法作譬不其然乎玅玄第七解蓮 918 X20n0359_p0336b04
 華云蓮華非譬(非以譬擬法也)當體得名類如劫初萬物 919 X20n0359_p0336b05
 無名聖人視理準則作名如蛛羅引絲倣之結網 920 X20n0359_p0336b06
 蓬飛獨運依而造車浮槎汎流而立舟鳥跡成文 921 X20n0359_p0336b07
 而寫字皆法理而制事耳請視法理制事之言可 922 X20n0359_p0336b08
 知今經別題三字乃是法理本具制立事用之名 923 X20n0359_p0336b09
 矣何得謂之附文但是附事之名當體乃是召理 924 X20n0359_p0336b10
 之名邪四明云真諦有名者即是圓教始終二諦 925 X20n0359_p0336b11
 以不思議故但名真諦真諦具德故云真諦有名 926 X20n0359_p0336b12
 也俗諦無名者即前三教及諸凡夫所有二諦以 927 X20n0359_p0336b13
 可思議故但名為俗此俗虛假無實名義故云俗 928 X20n0359_p0336b14
 諦無名也今謂不然何者所言俗本無名隨真立 929 X20n0359_p0336b15
 名者蓋由俗諦本自無名但隨真諦本具諸名以 930 X20n0359_p0336b16
 立俗號乃是圓家情智二諦耳何者隨智真諦體 931 X20n0359_p0336b17
 本無名而具俗諦事用之名於是隨情俯立俗諦 932 X20n0359_p0336b18
 諸法之名既是正明即真而俗何得將前三教凡 933 X20n0359_p0336b19
 夫對圓而明情智二諦以解今文仰則真法俯立 934 X20n0359_p0336b20
 俗號邪仰則真法尊貴之名以立別題三字之號 935 X20n0359_p0336b21
 豈是前之三教凡夫邪前文明於以譬擬法尚委 936 X20n0359_p0336b22
 簡偏小今文即法作譬法理制事那忽屬前三教 937 X20n0359_p0336b23
 凡夫邪問四明既云真諦具德今何斥之答四明 938 X20n0359_p0336b24
 雖談真論具德不知具德即是玅假既與一家諸 939 X20n0359_p0336c01
 文相違故今不取耳四明解於如理能通依真以 940 X20n0359_p0336c02
 名道等云聖人見於萬物有淺近義乃則真法深 941 X20n0359_p0336c03
 遠之義而立世諦淺近之名如世道路有少能通 942 X20n0359_p0336c04
 乃則如理究竟之道名於世間淺近之道也今問 943 X20n0359_p0336c05
 若爾乃是俗諦先自有名豈是俗諦本無名邪。 ○ 944 X20n0359_p0336c06
 華嚴下三引證文為四初引華嚴。 945 X20n0359_p0336c07
華嚴中云耕田轉耒衣裳作井皆聖人所為。 946 X20n0359_p0336c08
 耒(盧對切)耜(音似)說文云耒手耕曲木也法華文句云 947 X20n0359_p0336c09
 一切世間及出世間所有事業皆菩薩所為文句 948 X20n0359_p0336c10
 記云如華嚴云若有世界初成時眾生所須資生 949 X20n0359_p0336c11
 具菩薩爾時為工匠終不造作殺生器又釋籤云 950 X20n0359_p0336c12
 貨狄造舟(黃帝臣也)維父造臼杵(黃帝臣 951 X20n0359_p0336c13
也)蚩尤造兵(火帝臣也) 952 X20n0359_p0336c13
 黃帝造冠冕容成造曆(黃帝臣也)歧伯造醫 953 X20n0359_p0336c14
(黃帝臣也)隸首 954 X20n0359_p0336c14
 造數(黃帝臣也)皋陶造獄(虞舜臣也)嵇 955 X20n0359_p0336c15
仲造車伯益造井蒙 956 X20n0359_p0336c15
 恬造筆蔡倫造紙古人所造皆法理而立也。 ○次 957 X20n0359_p0336c16
 引大經文為二初正引。 958 X20n0359_p0336c17
大經云世諦但有名無實義第一義諦有名有實義。 959 X20n0359_p0336c18
 世諦有名無實等者俗本無名雖則隨真而立俗 960 X20n0359_p0336c19
 號而世俗名但是權設名下之義終非究竟何者 961 X20n0359_p0336c20
 如理能通依真名道此道豈能遍通一切以世間 962 X20n0359_p0336c21
 道亦有阻絕終歸敗壞是故世諦但有虛名而無 963 X20n0359_p0336c22
 實義若真無相本具道名此之名義其實遍通一 964 X20n0359_p0336c23
 切無礙故云第一義諦有名有實義也此以性具 965 X20n0359_p0336c24
 實名實義而奪隨世假名無實耳道名既爾餘可 966 X20n0359_p0337a01
 準知。 ○以此下次反斥。 967 X20n0359_p0337a02
以此而推真諦有名更何所惑。 968 X20n0359_p0337a03
 以此大經明文推之真諦本具名之與義更何所 969 X20n0359_p0337a04
 惑而可不信乎問大經但云真諦有名何得將有 970 X20n0359_p0337a05
 作具說邪答具即是假假即是有故輔行引觀音 971 X20n0359_p0337a06
 玄文問既有性德善亦有性德惡不答具有況一 972 X20n0359_p0337a07
 家諸文皆指性具名之為有故知大經真諦有名 973 X20n0359_p0337a08
 有即是具也。 ○三引龍樹文亦為二初正引。 974 X20n0359_p0337a09
龍樹四依菩薩隨義理為立名字。 975 X20n0359_p0337a10
 止觀引釋論云菩薩依隨經教為作名字名為法 976 X20n0359_p0337a11
 施立名無咎今文龍樹字下少一箇云字釋論乃 977 X20n0359_p0337a12
 是龍樹菩薩所造故知今文與止觀即人法互舉 978 X20n0359_p0337a13
 耳言龍樹者初生之時在於樹下由龍成道故云 979 X20n0359_p0337a14
 龍樹龍生法身樹生生身亦云龍猛或云龍是華 980 X20n0359_p0337a15
 言樹是梵語譯為猛也佛去世後三百年出壽七 981 X20n0359_p0337a16
 百歲(云云)言四依者此有二說一者住前名初依初 982 X20n0359_p0337a17
 住至五住名第二依六住七住名第三依八住至 983 X20n0359_p0337a18
 十住名第四依二者住前名初依十住名二依十 984 X20n0359_p0337a19
 行十向名三依十地等覺名四依此之四依亦是 985 X20n0359_p0337a20
 師位亦弟子位(云云)。 ○義即下次釋意。 986 X20n0359_p0337a21
義即第一義理即如理也。 987 X20n0359_p0337a22
 言隨義理為立名者即是隨於第一義諦真如實 988 X20n0359_p0337a23
 理體本無相而具假名故隨世間立種種號故云 989 X20n0359_p0337a24
 義即第一義理即如理也問何以得知龍樹談第 990 X20n0359_p0337b01
 一義諦本無諸相邪答輔行引釋論云佛法有二 991 X20n0359_p0337b02
 諦世諦有相第一義諦無相何但龍樹談第一義 992 X20n0359_p0337b03
 諦無相諸佛菩薩經論皆爾故知真諦本無諸相 993 X20n0359_p0337b04
 方能具於俗諦名相具即是假不其然哉故不可 994 X20n0359_p0337b05
 見真諦具法便謂理體相相宛然文句記云今家 995 X20n0359_p0337b06
 依於智論準理準義緣於心性立此二空應知彼 996 X20n0359_p0337b07
 文準理準義即今文云義即第一義理即如理也 997 X20n0359_p0337b08
 又復準理緣於心性即真如觀理唯達法性更不 998 X20n0359_p0337b09
 餘塗準義緣於心性即唯識歷事四性叵得是故 999 X20n0359_p0337b10
 謂之故於實道須閑修性本自二空即是性德是 1000 X20n0359_p0337b11
 故止觀初性德境乃是理觀唯達法性法性任運 1001 X20n0359_p0337b12
 具於二空不待歷事一一推檢方悟二空若推撿 1002 X20n0359_p0337b13
 入空即是修德境唯識歷事推撿四性方達二空 1003 X20n0359_p0337b14
 故知準理即真如觀準義即是唯識觀也故輔行 1004 X20n0359_p0337b15
 云今文準經以義開拓委作觀法故於四大各以 1005 X20n0359_p0337b16
 四性推令如空所以然者以由義推四大等法皆 1006 X20n0359_p0337b17
 非自他等性故也故知若得義例中云從理唯達 1007 X20n0359_p0337b18
 法性更不餘塗從事專照起心四性叵得則止觀 1008 X20n0359_p0337b19
 一部十乘妙觀不出真如唯識二觀所收何者諸 1009 X20n0359_p0337b20
 文若云但觀法即是法性法界實相即真如觀理 1010 X20n0359_p0337b21
 也若云四運四性推檢方悟二空法性妙理即唯 1011 X20n0359_p0337b22
 識歷事也事理二觀具如十不二門圓通記辨(云云)。 1012 X20n0359_p0337b23
 ○四引淨名文亦為二初正引。 1013 X20n0359_p0337b24
淨名云從無住本立一切法。 1014 X20n0359_p0337c01
 無明法性俱名無住染淨二緣皆名立法今文既 1015 X20n0359_p0337c02
 明聖人隨智內證真諦外順機緣俯立俗號當知 1016 X20n0359_p0337c03
 須以法性為本淨緣而為所立法也。 ○經論下總 1017 X20n0359_p0337c04
 結勸信。 1018 X20n0359_p0337c05
經論咸然豈可不信。 1019 X20n0359_p0337c06
 經謂華嚴大經淨名論謂龍樹釋論咸然者咸皆 1020 X20n0359_p0337c07
 如是也謂經論中皆是談於俗本無名隨真立名 1021 X20n0359_p0337c08
 今既學佛豈可不信諸佛菩薩經論誠言。 ○次今 1022 X20n0359_p0337c09
 言下正釋文為二初明經題是即法作譬。 1023 X20n0359_p0337c10
今言法性之可尊可貴名法性為金此法性寂而常 1024 X20n0359_p0337c11
照名為光此法性大悲能多利益名為明即是金光 1025 X20n0359_p0337c12
明之法門也。 1026 X20n0359_p0337c13
 前云如理尊貴即今文云法性之法可尊可貴前 1027 X20n0359_p0337c14
 云依真以名寶即今文云名法性為金依真名金 1028 X20n0359_p0337c15
 既乃如此依真以立光明準知當體得名即實之 1029 X20n0359_p0337c16
 權法理制事即法作譬既金法性作金光明何得 1030 X20n0359_p0337c17
 謂之三字別題是單法邪若云單法未審指何而 1031 X20n0359_p0337c18
 為作譬所言即是金光明之法門者當體立號非 1032 X20n0359_p0337c19
 從他得金是法性本具之名以此為門能通大道 1033 X20n0359_p0337c20
 故知別題三字乃是金光明之法門耳故下文引 1034 X20n0359_p0337c21
 即於是典金光明中而得見我釋迦牟尼即此意 1035 X20n0359_p0337c22
 也故妙玄云蓮華之稱非是假喻(不是假借以譬擬法也)乃 1036 X20n0359_p0337c23
 是法華法門清淨因果微妙名此法門為蓮華即 1037 X20n0359_p0337c24
 法華三昧當體之名也今亦例然法性本具尊貴 1038 X20n0359_p0338a01
 寂照大悲益物故立別題三字之名為能通門令 1039 X20n0359_p0338a02
 悟法性本具尊貴寂照大悲益物故云法門耳所 1040 X20n0359_p0338a03
 言法者法即教法良以無說而已說必成教故也 1041 X20n0359_p0338a04
 此則通指凡有所說皆名為教若於所說更細論 1042 X20n0359_p0338a05
 者全法性作金寶尊貴乃是即法而作譬耳。 ○菩 1043 X20n0359_p0338a06
 薩入此下次明眾聖從法門金光明立名文為二 1044 X20n0359_p0338a07
 初正明。 1045 X20n0359_p0338a08
菩薩入此法門從法為名即是金光明菩薩佛究竟 1046 X20n0359_p0338a09
此法門即有金燄光明如來金百光明照藏如來等。 1047 X20n0359_p0338a10
 入此法門等者入此入此金光明三字性具之名 1048 X20n0359_p0338a11
 即實之權即法作譬能通之門乃從即實之權即 1049 X20n0359_p0338a12
 法作譬而為名號故名金光菩薩耳亦如法華經 1050 X20n0359_p0338a13
 中華德菩薩亦是從於法華三昧即法作譬當體 1051 X20n0359_p0338a14
 得名耳菩薩分得佛乃究竟故有金燄光明如來 1052 X20n0359_p0338a15
 等也人見今文云從法得名不看下文即法作譬 1053 X20n0359_p0338a16
 便謂別題乃是單法殊不思惟若是單法何謂作 1054 X20n0359_p0338a17
 譬又不思惟若是單法乃是所依何謂當體又不 1055 X20n0359_p0338a18
 思惟若是單法將何以被鈍根之人以譬擬法又 1056 X20n0359_p0338a19
 不思惟若是單法則同法華妙法兩字且彼妙法 1057 X20n0359_p0338a20
 何曾有於當體之談至解蓮華方論二義若以蓮 1058 X20n0359_p0338a21
 華喻於妙法豈非今文以譬擬法若乃法理而制 1059 X20n0359_p0338a22
 於事豈非今文即法作譬彼解蓮華既具二義此 1060 X20n0359_p0338a23
 釋金寶亦復如是若謂今經別題三字是單法者 1061 X20n0359_p0338a24
 此與玅玄解於妙法如何辨之故知今文從法為 1062 X20n0359_p0338b01
 名乃是從於即法作譬而為名耳。 ○若爾下次釋 1063 X20n0359_p0338b02
 疑文為二初疑。 1064 X20n0359_p0338b03
若爾何故名釋迦。 1065 X20n0359_p0338b04
 若謂諸佛菩薩從於法門金光明為名者何故釋 1066 X20n0359_p0338b05
 迦不名金光明而名為釋迦邪。 ○釋迦此有通別 1067 X20n0359_p0338b06
 下釋疑文為二初正釋。 1068 X20n0359_p0338b07
釋迦此有通別名從通即名金光明允同諸佛從別 1069 X20n0359_p0338b08
即受釋迦之稱耳。 1070 X20n0359_p0338b09
 應知釋迦此名從別別必具通故云釋迦此有通 1071 X20n0359_p0338b10
 別名也從通即是名金光明允合符同金百光明 1072 X20n0359_p0338b11
 照藏佛等從別不妨受釋迦稱若爾釋迦之別既 1073 X20n0359_p0338b12
 具於通諸佛之通豈不具別。 ○故讚佛品下次引 1074 X20n0359_p0338b13
 證即是證於釋迦別號具於通名允同諸佛也於 1075 X20n0359_p0338b14
 中為三初引讚佛品證別名具通。 1076 X20n0359_p0338b15
故讚佛品云如來之身金色微玅其明照耀耀即是 1077 X20n0359_p0338b16
光此是讚佛法體非讚世金也當佛法性為金非借 1078 X20n0359_p0338b17
世金也。 1079 X20n0359_p0338b18
 讚佛品中諸菩薩等既讚別名釋迦之身金色微 1080 X20n0359_p0338b19
 玅其明照耀故知別名雖是釋迦不妨通名金光 1081 X20n0359_p0338b20
 明也若不爾者釋迦之身金色微妙其明照耀如 1082 X20n0359_p0338b21
 何會通此是讚佛法體者佛法身體具於事用金 1083 X20n0359_p0338b22
 光明也非讚世金者既是法體本具金寶而立事 1084 X20n0359_p0338b23
 用故非讚於世間之金以世間金但有尊貴之名 1085 X20n0359_p0338b24
 而無真實之義故也當佛法性為金者當字去聲 1086 X20n0359_p0338c01
 當佛自證法性之體本具尊貴即法作譬名為金 1087 X20n0359_p0338c02
 耳非借世金者不假世間之金以譬擬法也故下 1088 X20n0359_p0338c03
 文云非假世金寄況佛法即此意也若知即法作 1089 X20n0359_p0338c04
 譬隨真而立世間之金有何不可但大經云世諦 1090 X20n0359_p0338c05
 有名而無實義故且奪之順於性具所以謂之非 1091 X20n0359_p0338c06
 讚世金耳究而言之性本無名而具諸名無說而 1092 X20n0359_p0338c07
 已說必成教如理尊貴依真本其俯順世間以名 1093 X20n0359_p0338c08
 金寶即隨情智二諦所攝當知佛通別之名皆是 1094 X20n0359_p0338c09
 隨世假立耳故玅玄云法性之理非古非今非本 1095 X20n0359_p0338c10
 非跡非實非權但約法性而論本跡權實麤妙耳 1096 X20n0359_p0338c11
 故知但以世俗文字有去來今非謂菩提有去來 1097 X20n0359_p0338c12
 今也法身理性之名尚是隨世假立豈理體所具 1098 X20n0359_p0338c13
 即法作譬而非世諦乎。 ○次引三身品及華嚴證。 1099 X20n0359_p0338c14
三身品云與諸佛同體與諸佛同意與諸佛同事同 1100 X20n0359_p0338c15
體者是同法性金也同意者同法性光也同事者同 1101 X20n0359_p0338c16
法性明也故華嚴云一切諸如來同共一法身一身 1102 X20n0359_p0338c17
一智慧力無畏亦然一身即是同金智慧即是同光 1103 X20n0359_p0338c18
力無畏即是同明於一法體三義具足非假世金寄 1104 X20n0359_p0338c19
況佛法。 1105 X20n0359_p0338c20
 別必具通允同諸佛法性之理具金光明佛佛皆 1106 X20n0359_p0338c21
 同故云同體是同法性金光明也故引華嚴證成 1107 X20n0359_p0338c22
 同體具金光明次從一身即是已下乃是釋於華 1108 X20n0359_p0338c23
 嚴經意以明同體金光明耳於一法體三義具足 1109 X20n0359_p0338c24
 者法體雖一何妨具於金等三義舉一即三良由 1110 X20n0359_p0339a01
 於此故此非具假借世金寄況比喻佛法性體也。 1111 X20n0359_p0339a02
 ○三引樹神云證別題。 1112 X20n0359_p0339a03
故樹神云無量大悲宣說如是玅寶經典當體並是 1113 X20n0359_p0339a04
妙寶此寶具足光明非借世金以譬法也。 1114 X20n0359_p0339a05
 是即法作譬樹神讚云釋迦牟尼為欲利益諸眾 1115 X20n0359_p0339a06
 生故宣說如是妙寶經典言玅寶者以金乃是眾 1116 X20n0359_p0339a07
 寶之上故云妙寶也玅寶具足光明即別題三字 1117 X20n0359_p0339a08
 也經典兩字即通號也是則妙寶經典四字乃是 1118 X20n0359_p0339a09
 首題金光明經通別俱舉耳既隨法性當體本具 1119 X20n0359_p0339a10
 而立世諦金光明教故知但是即法作譬不是以 1120 X20n0359_p0339a11
 譬擬法故云當體並是妙寶此寶具足光明非借 1121 X20n0359_p0339a12
 世金以譬擬法也。 ○次料簡文為二初問。 1122 X20n0359_p0339a13
問舊云此經從譬得名云何矯異而依文耶。 1123 X20n0359_p0339a14
 意者前文既標云今釋名為五而第三科謂之譬 1124 X20n0359_p0339a15
 喻今文乃指舊云此經從譬得名者此有二義一 1125 X20n0359_p0339a16
 者古今同用譬法舊人譬法不周所以今家破之 1126 X20n0359_p0339a17
 耳非謂斥於古人不得以譬擬法故今乃指舊云 1127 X20n0359_p0339a18
 此經從譬得名不妨今家釋名五科之中第三謂 1128 X20n0359_p0339a19
 之譬喻也二者古今雖同用譬而古人以譬擬法 1129 X20n0359_p0339a20
 尚自不周何由能解附文當體即法作譬故今乃 1130 X20n0359_p0339a21
 指舊云此經從譬得名以對今家附文為問是故 1131 X20n0359_p0339a22
 謂之云何矯異而依文邪非謂今家獨約附文當 1132 X20n0359_p0339a23
 體兩釋棄於第三以譬擬法也矯者詐也異者不 1133 X20n0359_p0339a24
 同也不同於古但用譬法而自依文立名者何邪 1134 X20n0359_p0339b01
 當體一釋但明附文指事之名金是法性理體本 1135 X20n0359_p0339b02
 具俯順世間假立之金耳故但對於附文為問自 1136 X20n0359_p0339b03
 然攝得當體之說故下答中仍分二意初約附文 1137 X20n0359_p0339b04
 對譬法為答次約當體對譬法而明又復應知問 1138 X20n0359_p0339b05
 中雖指舊云此經從譬得名以對今家附文為問 1139 X20n0359_p0339b06
 至下答中乃兼今家以譬擬法而對附文當體為 1140 X20n0359_p0339b07
 答故下文云義推疏遠引空品云為鈍根故起大 1141 X20n0359_p0339b08
 悲心即此意也是則彌顯以譬擬法古今咸用但 1142 X20n0359_p0339b09
 是古人譬法不周為今家所破耳。 ○次答文為二 1143 X20n0359_p0339b10
 初約附文對以譬擬法答又為二初正答。 1144 X20n0359_p0339b11
答非今就文而害於譬若苟執譬復害於文義有二 1145 X20n0359_p0339b12
途應須兩存。 1146 X20n0359_p0339b13
 非謂今家就於經文立附文釋而傷害於以譬擬 1147 X20n0359_p0339b14
 法若乃苟且唯獨執於以譬擬法又復傷害附於 1148 X20n0359_p0339b15
 經文指事為名詳其所以合有二途途者道也是 1149 X20n0359_p0339b16
 故當知以譬擬法及以附文應須兩存不可局定 1150 X20n0359_p0339b17
 偏執一邊四明前云大師順古同他用譬其如經 1151 X20n0359_p0339b18
 題非譬是法故後文中自立附文當體二釋至今 1152 X20n0359_p0339b19
 文中又乃解云今釋經題存於二意是故二途不 1153 X20n0359_p0339b20
 偏廢一汝專執譬則棄親逐疏我今雙存則親疏 1154 X20n0359_p0339b21
 俱得今謂此說矛盾難解何者前云順古同他用 1155 X20n0359_p0339b22
 譬其如經題是法非譬至今何故卻云今釋經題 1156 X20n0359_p0339b23
 存於二意邪既云經題非譬是法此則定作單法 1157 X20n0359_p0339b24
 而解至今何故又云二途不偏廢一邪既云二途 1158 X20n0359_p0339c01
 不偏廢一那忽定云是法非譬邪文中明說非今 1159 X20n0359_p0339c02
 就文而害於譬那忽執於附文當體捨前譬法邪 1160 X20n0359_p0339c03
 後學昏蒙望聲傳習但聞四明之說便謂亞聖之 1161 X20n0359_p0339c04
 談不能擇善誠可悲哉。 ○故前云下次引前文以 1162 X20n0359_p0339c05
 證親疏義有二途。 1163 X20n0359_p0339c06
故前云義推疏遠依文親近。 1164 X20n0359_p0339c07
 雖則兩存於中非無親疏之相是故第三以譬擬 1165 X20n0359_p0339c08
 法義推疏遠第四依文顯然親近復須更云雖有 1166 X20n0359_p0339c09
 親疏一不可廢若偏廢一乃是就文害譬執譬害 1167 X20n0359_p0339c10
 文也故前文標云今釋名名為五於茲明矣。 ○若 1168 X20n0359_p0339c11
 鈍根下次約當體對以譬擬法答文為三初正答。 1169 X20n0359_p0339c12
若鈍根人以譬擬法若利根人即法作譬。 1170 X20n0359_p0339c13
 若鈍根人以譬擬法即前第三以金光明譬於橫 1171 X20n0359_p0339c14
 豎一切法門若利根人即法作譬乃是前文第五 1172 X20n0359_p0339c15
 當體即真諦法本具俗諦事用之名而作三字金 1173 X20n0359_p0339c16
 光明譬良以別題三字只是事用之名若鈍根人 1174 X20n0359_p0339c17
 乃以此譬擬於橫豎一切諸法若利根人乃知即 1175 X20n0359_p0339c18
 法而作此譬三字之名故前但云以金為名不乖 1176 X20n0359_p0339c19
 今文利鈍之意是故只一別題三字不妨利鈍兩 1177 X20n0359_p0339c20
 根解之所以文中皆言若也以此明之豈非別題 1178 X20n0359_p0339c21
 三字只是單譬所攝乎人不見之纔聞此經別題 1179 X20n0359_p0339c22
 三字是單譬收輒便難云何異古師嗚呼哀哉昧 1180 X20n0359_p0339c23
 之甚矣古師以譬擬法尚自不周豈知即法而作 1181 X20n0359_p0339c24
 譬乎四明云利根之人知其能譬世金光明乃是 1182 X20n0359_p0340a01
 聖人仰則真法而作其名故云利根即法行譬今 1183 X20n0359_p0340a02
 問若爾既即真法作金光明乃是利根即法作譬 1184 X20n0359_p0340a03
 豈非別題是單譬乎若云別題是單法者應須改 1185 X20n0359_p0340a04
 云即法作法況復若定金等是法將何以被鈍根 1186 X20n0359_p0340a05
 之人以譬擬法邪今定別題三字是譬若鈍根人 1187 X20n0359_p0340a06
 乃以此譬橫豎等法若利根人乃知即法而作此 1188 X20n0359_p0340a07
 譬文順理顯炳然易見世人何事固執迷方。 ○下 1189 X20n0359_p0340a08
 文云下次引證。 1190 X20n0359_p0340a09
下文云如深法性安住其中即於是典金光明中而 1191 X20n0359_p0340a10
得見我釋迦牟尼又空品云為鈍根故起大悲心。 1192 X20n0359_p0340a11
 今既釋題故指經文為下文也即下文中鬼神品 1193 X20n0359_p0340a12
 云也如深法性安住其中即於是典金光明中而 1194 X20n0359_p0340a13
 得見我釋迦牟尼此證利根即法作譬也釋迦之 1195 X20n0359_p0340a14
 號雖則從別今取別必具通以明作譬之說故前 1196 X20n0359_p0340a15
 文引讚佛品云如來之身金色微妙其明照耀□ 1197 X20n0359_p0340a16
 □□□□□□□□□□□□□□□□□□□ 1198 X20n0359_p0340a17
 □□□□□□□□□□□□□□□□□□□ 1199 X20n0359_p0340a18
 □□□□□□□□□□□□□□□□□□□ 1200 X20n0359_p0340a19
 □□□□□□□□□□□□□□□□□□□ 1201 X20n0359_p0340a20
 □□□□□□□□□□□□於橫豎一切諸法 1202 X20n0359_p0340a21
 故也又復準於文句消經其意雖□□從借用證 1203 X20n0359_p0340a22
 成而說焉知鈍根以譬擬法不是空品為鈍根故 1204 X20n0359_p0340a23
 起大悲心邪佛意兼通隨類各解故引空品為鈍 1205 X20n0359_p0340a24
 之文證今鈍根以譬擬法義亦何爽又第二卷四 1206 X20n0359_p0340b01
 王品云譬如寶樹在人家中悉能出生一切珍寶 1207 X20n0359_p0340b02
 是玅經典亦復如是悉能出生諸王功德亦可證 1208 X20n0359_p0340b03
 今以譬擬法而欲難云經文不云如金光明其可 1209 X20n0359_p0340b04
 得乎又縱不云如金光明以定別題是法非譬者 1210 X20n0359_p0340b05
 若即法性作金光明文中顯云即法作譬何可定 1211 X20n0359_p0340b06
 云是單法邪四明不曉當體章云從法為名乃是 1212 X20n0359_p0340b07
 從法而作於譬茲訛說耳四明解今鈍根文云此 1213 X20n0359_p0340b08
 經所被非純利根故空品云為鈍根故起大悲又 1214 X20n0359_p0340b09
 云佛說茲典既被二根故通經者釋三字題亦須 1215 X20n0359_p0340b10
 兩說赴其利鈍今問若爾何得謂之順古立譬若 1216 X20n0359_p0340b11
 云所被非純利根何得定云非譬是法既云佛說 1217 X20n0359_p0340b12
 茲典被於二根何得鈍根以譬擬法是順古邪順 1218 X20n0359_p0340b13
 古用譬何關佛說被於鈍根況空品云為鈍根故 1219 X20n0359_p0340b14
 起大悲心豈亦順古名鈍根邪既通經者釋三字 1220 X20n0359_p0340b15
 題亦順兩說赴其利鈍何得謂之今家自立附文 1221 X20n0359_p0340b16
 當體捨譬從法若但自立附文當體將何兩說赴 1222 X20n0359_p0340b17
 其利鈍若赴利鈍須存兩說驗知以譬擬於橫豎 1223 X20n0359_p0340b18
 一切諸法定非順古矣願諸上德審而思之。 ○鈍 1224 X20n0359_p0340b19
 人守指下三舉喻。 1225 X20n0359_p0340b20
鈍人守指守株寧知兔月利人懸解不須株指(云云)。 1226 X20n0359_p0340b21
 指月如圓覺經云修多羅教如標月指株兔如輔 1227 X20n0359_p0340b22
 行引宋有耕者於野有兔觸株而死後遂廢耕 1228 X20n0359_p0340b23
 守此株冀復有兔傍人喻之而不肯止故俗相傳 1229 X20n0359_p0340b24
 以執迷者謂之守株守株既爾守指例然指本示 1230 X20n0359_p0340c01
 月而不看月但守於指故但守指則不見月以例 1231 X20n0359_p0340c02
 守株不見於兔亦復如是故今斥於鈍根苟執以 1232 X20n0359_p0340c03
 譬擬法如守株指不及利根能解即法而作於譬 1233 X20n0359_p0340c04
 是故謂之寧知兔月寧者豈也利根超悟即法作 1234 X20n0359_p0340c05
 譬故云懸解不煩以譬而擬於法是故謂之不須 1235 X20n0359_p0340c06
 株指註云云者利根懸解即法作譬雖則不須以 1236 X20n0359_p0340c07
 譬擬法不可將此害於鈍根以譬擬法何者附文 1237 X20n0359_p0340c08
 對於以譬擬法既乃兩存當體對於以譬擬法亦 1238 X20n0359_p0340c09
 須俱立恐人不曉雙存之意故注云云耳故妙玄 1239 X20n0359_p0340c10
 云利根即名解理不假譬喻即今文云利人懸解 1240 X20n0359_p0340c11
 不須株指也所言利根即名解理者即於事用之 1241 X20n0359_p0340c12
 名懸解理具即法作譬耳故妙玄云法理而制事 1242 X20n0359_p0340c13
 也今文既云利人懸解不須株指玅玄又云利根 1243 X20n0359_p0340c14
 即名解理不假譬喻故知此中一番料簡不可謂 1244 X20n0359_p0340c15
 之他人擅添也問玅玄中明上根但作法蓮華解 1245 X20n0359_p0340c16
 中下未悟須假草華故有三周說法逗上中下根 1246 X20n0359_p0340c17
 今文但分根鈍之異豈有三周上中下別答例亦 1247 X20n0359_p0340c18
 須有何者文句中引新舊兩文三處明宗上根人 1248 X20n0359_p0340c19
 聞四佛拂疑既長遠本難窮極中根人聞王子明 1249 X20n0359_p0340c20
 蚊蚋腳可以作城樓鼠登兔角梯蝕月除修羅法 1250 X20n0359_p0340c21
 身無舍利下根人聞釋迦論三身共說廣分別之 1251 X20n0359_p0340c22
 此即三周說法逗上中下根之明文也。 ○次觀心 1252 X20n0359_p0340c23
 釋名者此觀心文及前料簡并後重明帝王之義 1253 X20n0359_p0340c24
 昔錢唐諸師皆謂後人擅添非大師親說而四明 1254 X20n0359_p0341a01
 救之往復數回(云云)今謂觀心存則有益不徒數寶 1255 X20n0359_p0341a02
 是故玅玄法華文句皆先約教次明觀行今經文 1256 X20n0359_p0341a03
 句既存觀心豈可玄義但有約教孤山云吾觀其 1257 X20n0359_p0341a04
 辭繁而寡要質而少文苟留心於翰者讀之則知 1258 X20n0359_p0341a05
 其言非向者之言筆非向者之筆則真偽可辨矣 1259 X20n0359_p0341a06
 豈待潛心佛學然後能斷其是非乎今謂不然何 1260 X20n0359_p0341a07
 者若謂此文繁而寡要蓋亦責前正釋料簡十種 1261 X20n0359_p0341a08
 三法廣而無味若謂此文質而少文則諸文觀行 1262 X20n0359_p0341a09
 亦可責之如觀心論等比之今文而彼之辭又成 1263 X20n0359_p0341a10
 太質矣且法華文句云箇是畢竟空等豈可責其 1264 X20n0359_p0341a11
 文藻耶今準四明乃存觀釋但分科解義不無同 1265 X20n0359_p0341a12
 異也於中為二初標。 1266 X20n0359_p0341a13
次觀心釋名者。 1267 X20n0359_p0341a14
 然前釋名通別等五翻譯只是變梵成華於言中 1268 X20n0359_p0341a15
 別題三字初約鈍根譬法而釋次附經文指事立 1269 X20n0359_p0341a16
 名後約利根即法作譬今觀心釋通攝於前何者 1270 X20n0359_p0341a17
 觀心釋名論金光明豈非是別別必有通以此擬 1271 X20n0359_p0341a18
 於一切法門豈非譬法原此三字出自經文豈非 1272 X20n0359_p0341a19
 附文即此事名隨真而立豈非當體通論雖爾而 1273 X20n0359_p0341a20
 下文中但準前約十種三法論金光明而辨觀心 1274 X20n0359_p0341a21
 釋名之相以金光明譬法既爾即法作譬思之可 1275 X20n0359_p0341a22
 知又前先明逆順生起正釋料簡但從三德以至 1276 X20n0359_p0341a23
 三道今論觀心乃從三道以至三德所以然者前 1277 X20n0359_p0341a24
 從三德逆而推之以至三道蓋約施教推果由因 1278 X20n0359_p0341b01
 今論觀心始從三道順而推之以至三德蓋約自 1279 X20n0359_p0341b02
 行研因克果故今觀心約於十法論金光明次第 1280 X20n0359_p0341b03
 與前逆順須辨四明但約觀心論於當體釋名今 1281 X20n0359_p0341b04
 準十種三法之文元屬於前以譬擬法故今觀心 1282 X20n0359_p0341b05
 不可違之若謂不然何故文中指上十種三法而 1283 X20n0359_p0341b06
 論觀心釋名邪復次須知今文觀心自分二意若 1284 X20n0359_p0341b07
 乃直託別題三字事用之名而論觀心即託事觀 1285 X20n0359_p0341b08
 此如下文總論觀心釋金光明心即是金心即是 1286 X20n0359_p0341b09
 光心即是明即其意也次文別約十種三法而論 1287 X20n0359_p0341b10
 觀心即附法觀釋金光明於附法中三道三識及 1288 X20n0359_p0341b11
 三大乘既推四運四性叵得豈非占察唯識歷事 1289 X20n0359_p0341b12
 若觀三佛性乃至三德等豈非占察真如觀理唯 1290 X20n0359_p0341b13
 達法性更不餘塗況下文中觀三涅槃顯云心性 1291 X20n0359_p0341b14
 本來寂滅不染不淨一文既然餘六準說以義例 1292 X20n0359_p0341b15
 中但約推撿及不推撿區分事理二觀之相故茲 1293 X20n0359_p0341b16
 云爾。 ○次何故下釋文為二初正釋次斥謬初文 1294 X20n0359_p0341b17
 為二初明來意又為二初徵起。 1295 X20n0359_p0341b18
何故須是。 1296 X20n0359_p0341b19
 前已廣約五科釋名何故須用是觀心乎玅玄亦 1297 X20n0359_p0341b20
 云事解已足何煩觀心即今意也況下答中亦與 1298 X20n0359_p0341b21
 妙玄大意是同今不暇引既同妙玄豈可斥為後 1299 X20n0359_p0341b22
 人檀添。 ○次上來下答釋文為二初正答。 1300 X20n0359_p0341b23
上來所說專是聖人聖寶非己智分鸚鵡學語似客 1301 X20n0359_p0341b24
作數錢不能開發自身寶藏今欲論道前凡夫地之 1302 X20n0359_p0341c01
珍寶即聞而脩故明觀心釋也。 1303 X20n0359_p0341c02
 上來所說五科釋名約教開解但是論於聖人珍 1304 X20n0359_p0341c03
 寶非是自己珍寶智分如鸚鵡等者前五科釋名 1305 X20n0359_p0341c04
 說聖人之事何益於己其猶鸚鵡雖學人語不名 1306 X20n0359_p0341c05
 為人故禮記曲禮篇云鸚鵡能言不離飛鳥猩猩 1307 X20n0359_p0341c06
 能言不離禽獸今人而無禮不亦禽獸乎似客作 1308 X20n0359_p0341c07
 等者似亦如也華嚴經云譬如貧窮人日夜數他 1309 X20n0359_p0341c08
 寶自無半錢分於法不修行多聞亦如是貧窮為 1310 X20n0359_p0341c09
 他數錢即客作也不能開發自身寶藏即是自無 1311 X20n0359_p0341c10
 半錢分也今欲論於道前凡夫珍寶故即向所聞 1312 X20n0359_p0341c11
 五科釋名而論修相故須明於觀心釋名也故玅 1313 X20n0359_p0341c12
 玄云觀心即聞即行起精進心釋籤云隨聞一句 1314 X20n0359_p0341c13
 攝事成理不待觀境方名修觀無事間雜故云精 1315 X20n0359_p0341c14
 進故妙玄云隨諸事釋一一向心為觀觀慧彌成 1316 X20n0359_p0341c15
 於事無乖如火益薪事理無失即文字無文字不 1317 X20n0359_p0341c16
 捨文字而別作觀也昔人謂事法二觀不許人修 1318 X20n0359_p0341c17
 豈非違戾乎。 ○淨名下次引證。 1319 X20n0359_p0341c18
淨名曰諸佛解脫當於眾生心行中求釋論云有聞 1320 X20n0359_p0341c19
有智慧是所說應受即此意也。 1321 X20n0359_p0341c20
 諸佛解脫者聖人珍寶也當於眾生心行中求者 1322 X20n0359_p0341c21
 佛法非遠全是我心故觀我心開發自身本有寶 1323 X20n0359_p0341c22
 藏即是求於佛法解脫故佛解脫須於眾生心中 1324 X20n0359_p0341c23
 求之釋論等者輔行引大論云有慧無多聞亦不 1325 X20n0359_p0341c24
 知實相譬如大暗中有目無所見多聞無智慧亦 1326 X20n0359_p0342a01
 不知實相譬如大明中有燈而無照無聞無智慧 1327 X20n0359_p0342a02
 譬如人牛如安息國邊地生人雖生中國不可教 1328 X20n0359_p0342a03
 化根不具支不完不識義理著邪見等皆名人身 1329 X20n0359_p0342a04
 牛也有聞有智慧是所說應受名字位人是有聞 1330 X20n0359_p0342a05
 也觀行位人是有智慧也故觀行即乃是第四句 1331 X20n0359_p0342a06
 也若直聞真此聞非即若直暗證尚未及於有慧 1332 X20n0359_p0342a07
 無聞當知暗證恐是第三句無聞無慧如人身牛 1333 X20n0359_p0342a08
 耳。 ○次正明觀心文為二初總約觀心釋名又為 1334 X20n0359_p0342a09
 二初問。 1335 X20n0359_p0342a10
問心有四陰何以棄三觀一。 1336 X20n0359_p0342a11
 意者前文標云觀心釋名次文又云即聞即修故 1337 X20n0359_p0342a12
 明觀心心即是識屬第五陰今問五陰不出色心 1338 X20n0359_p0342a13
 一陰屬色餘四屬心心有四陰何以上來棄於受 1339 X20n0359_p0342a14
 想行等三心而但觀於識陰心邪孤山不曉此問 1340 X20n0359_p0342a15
 來由乃云今家三種觀法唯約行觀則有簡境事 1341 X20n0359_p0342a16
 法二觀全不觀陰故無簡境四明破之引文句記 1342 X20n0359_p0342a17
 釋耆山觀亦應辨於方便正修簡境及心具如止 1343 X20n0359_p0342a18
 觀託事既爾附法例然況記文云又諸觀境不出 1344 X20n0359_p0342a19
 五陰何得謂之事法二觀全不觀陰無簡境邪又 1345 X20n0359_p0342a20
 妙玄云一心成觀轉教餘心豈非一心即是識陰 1346 X20n0359_p0342a21
 觀成方能轉教受等三心故事法觀觀陰簡境文 1347 X20n0359_p0342a22
 義昭然又妙玄中若不觀陰及簡境者何故觀心 1348 X20n0359_p0342a23
 引釋論證一陰是色四陰是名此與今文心有四 1349 X20n0359_p0342a24
 陰不亦同邪一心成觀轉教餘心此與今文棄三 1350 X20n0359_p0342b01
 觀一若為有異是知一家明三種觀皆論簡境而 1351 X20n0359_p0342b02
 觀識陰矣。 ○次答文為二初正答又為二初明觀 1352 X20n0359_p0342b03
 心。 1353 X20n0359_p0342b04
答夫天下萬物唯人為貴七尺形骸唯頭為貴頭有 1354 X20n0359_p0342b05
七孔目為貴目雖貴不如靈智為貴。 1355 X20n0359_p0342b06
 是金心雖有四心王尊貴是故棄三但觀識陰即 1356 X20n0359_p0342b07
 是金也從初答下至唯人為貴即去丈就尺之意 1357 X20n0359_p0342b08
 以由人身具於五陰故也從七尺下至四陰心為 1358 X20n0359_p0342b09
 貴即去尺就寸之意也於中復有二意初從七尺 1359 X20n0359_p0342b10
 至靈智為貴即簡色存心也。 ○次從當知下至心 1360 X20n0359_p0342b11
 為貴即簡心所而取心王也。 1361 X20n0359_p0342b12
當知四陰心為貴貴故所以觀之心貴故心即是金。 1362 X20n0359_p0342b13
 問中雖則略問棄三觀一答中何妨具明去丈就 1363 X20n0359_p0342b14
 尺去尺就寸故輔行云從廣至狹正示境體陰界 1364 X20n0359_p0342b15
 入三並可為境寬漫難示故促指的略二就陰如 1365 X20n0359_p0342b16
 去丈就尺略四從識如去尺就寸以由界入所攝 1366 X20n0359_p0342b17
 寬多此如今文天下萬物也五陰既乃具於色心 1367 X20n0359_p0342b18
 故置色存心心名復含心及心所今且觀心王置 1368 X20n0359_p0342b19
 於所故初觀識心釋名為金也故前文云以金為 1369 X20n0359_p0342b20
 名又云唯名為貴即此意也大意雖爾今更消文 1370 X20n0359_p0342b21
 萬物唯人為貴者尚書泰誓篇云惟天地萬物父 1371 X20n0359_p0342b22
 母惟人萬物之靈孔安國傳云生之謂父母靈神 1372 X20n0359_p0342b23
 也天地所生惟人為貴七尺形骸(戶皆切骨也)者如俱 1373 X20n0359_p0342b24
 舍云瞻部州人量三肘牛四肘唯頭為貴者雖有 1374 X20n0359_p0342c01
 六分頭最在上是故為貴故大論云一身之中頭 1375 X20n0359_p0342c02
 貴足賤頭有七孔者兩目兩耳雙鼻面門也雖有 1376 X20n0359_p0342c03
 七孔目為神候是故為貴孟子云存乎人者莫良 1377 X20n0359_p0342c04
 於眸子(眸目瞳子也)眸子不能奄其惡胸中正則眸子 1378 X20n0359_p0342c05
 瞭(音了明也)焉胸中不正則眸子眊(莫報 1379 X20n0359_p0342c06
切少精也)焉靈智者 1380 X20n0359_p0342c06
 心也目為神候外不及內是故內心靈智為貴荀 1381 X20n0359_p0342c07
 子云相形不如論心此之謂也心名復兼故四陰 1382 X20n0359_p0342c08
 中三為心所不及心王自在最貴故云四陰心為 1383 X20n0359_p0342c09
 貴也貴故所以觀之者心王雖貴若不觀之則不 1384 X20n0359_p0342c10
 能顯本有之寶荀子云論心不如擇術亦此意也 1385 X20n0359_p0342c11
 心貴故心即是金者利根觀明即見自心法性無 1386 X20n0359_p0342c12
 名本具諸名而作此金鈍根反此思之可知。 ○夫 1387 X20n0359_p0342c13
 螢火下次明觀心是光明文為二初正明又為二 1388 X20n0359_p0342c14
 初釋光。 1389 X20n0359_p0342c15
夫螢火自照燈燭珠火雖復照他光不及遠星月之 1390 X20n0359_p0342c16
光與暗共住日光能照天下不能照理心智之光能 1391 X20n0359_p0342c17
發智照理故心是光。 1392 X20n0359_p0342c18
 從劣至勝次第校量唯取心貴之智以為光也星 1393 X20n0359_p0342c19
 月之光與暗共住者法華文句亦云月光與暗共 1394 X20n0359_p0342c20
 住以星月之夜非全明全暗則是明暗共住也。 ○ 1395 X20n0359_p0342c21
 若心下次釋明。 1396 X20n0359_p0342c22
若心癡暗體則憔悴心有智光膚色充澤故大品云 1397 X20n0359_p0342c23
般若大故色大般若淨故色淨亦能充益受想行等 1398 X20n0359_p0342c24
心則明也。 1399 X20n0359_p0343a01
 智光照理故屬於內明多利益故屬於外初先辨 1400 X20n0359_p0343a02
 於內心愚暗是故外相形則憔悴憔悴羸瘦則無 1401 X20n0359_p0343a03
 明益次辨內有智光照理是故外見膚色充澤美 1402 X20n0359_p0343a04
 色豐潤則是明益膚色者皮膚美也充者滿也澤 1403 X20n0359_p0343a05
 者潤也次引大品般若大淨證於內心有智光也 1404 X20n0359_p0343a06
 色大色淨證於外相膚色充澤也亦能充益受想 1405 X20n0359_p0343a07
 行等者非但明益外色亦乃明益心所明兼內外 1406 X20n0359_p0343a08
 益及色心是故云也。 ○又知心下次重示。 1407 X20n0359_p0343a09
又知心無心名為光知想無想知行無行名為明又 1408 X20n0359_p0343a10
知四陰非四陰名為光知色陰非色陰名為明又知 1409 X20n0359_p0343a11
五陰非五陰名為光知假人非假人名為明又知正 1410 X20n0359_p0343a12
報非正報名為光知依報非依報名為明又知依正 1411 X20n0359_p0343a13
非依正名為光知一切法無一切法名為明。 1412 X20n0359_p0343a14
 問何故重示言無心等為光明邪答初釋光明皆 1413 X20n0359_p0343a15
 約於有故云心智之光發智照理心有智光膚色 1414 X20n0359_p0343a16
 充澤今恐滯於有是故蕩之言無心等也問若爾 1415 X20n0359_p0343a17
 何故但云知心無心等以顯光明而不蕩有以顯 1416 X20n0359_p0343a18
 於金邪答準例合有但前料簡三身文中已明至 1417 X20n0359_p0343a19
 寶以無貪為金故茲略耳至寶既以無貪為金故 1418 X20n0359_p0343a20
 知心無心等名為光明也知心無心名為光者翻 1419 X20n0359_p0343a21
 前心有智光也知想行無想行者文中略一受字 1420 X20n0359_p0343a22
 故上文云亦能充益受想行等今既翻此故不可 1421 X20n0359_p0343a23
 闕但是文略耳又知四陰非四陰名為光者前云 1422 X20n0359_p0343a24
 心智之光且別語識陰今通論心王心所故知四 1423 X20n0359_p0343b01
 陰非四陰名為光也知色陰非色陰名為明者前 1424 X20n0359_p0343b02
 云膚色充澤故今翻此乃云色非色名為明也又 1425 X20n0359_p0343b03
 知五陰非五陰名為光明者前約去丈就尺去尺 1426 X20n0359_p0343b04
 就寸從廣之狹但論觀心以釋金名金體必具光 1427 X20n0359_p0343b05
 明之用故以心智為光色淨為明又以無貪為金 1428 X20n0359_p0343b06
 知心無心知四陰非四陰等為光明今文又云知 1429 X20n0359_p0343b07
 五陰非五陰等為光明者以前文云天下萬物唯 1430 X20n0359_p0343b08
 人為貴乃至目雖貴不如靈智為貴既皆可貴亦 1431 X20n0359_p0343b09
 皆可觀既皆可觀亦皆是金亦皆是光亦皆是明 1432 X20n0359_p0343b10
 故輔行云陰界入三並可為境又云三科開合之 1433 X20n0359_p0343b11
 異欲以識界而為觀初有何不可又如止觀破遍 1434 X20n0359_p0343b12
 文末亦更例觀餘陰界入輔行謂之欲融諸法示 1435 X20n0359_p0343b13
 觀境遍非但心攝一切亦乃一切攝心前既從廣 1436 X20n0359_p0343b14
 之狹今乃從狹之廣故歷五陰假名依正非依非 1437 X20n0359_p0343b15
 正及一切法名為光明光明既爾金體可知良以 1438 X20n0359_p0343b16
 無貪即是不著假名實法依等法故也故前文中 1439 X20n0359_p0343b17
 萬物之言該收依正及一切法前文既云唯人為 1440 X20n0359_p0343b18
 貴豈不可觀若不可觀何故謂之觀身實相邪天 1441 X20n0359_p0343b19
 下萬物若不可觀何故謂之託彼依正即空假中 1442 X20n0359_p0343b20
 故不可以從廣之狹而難從狹之廣遍歷五陰假 1443 X20n0359_p0343b21
 名等也攬五陰之法成假名之人假實既是正報 1444 X20n0359_p0343b22
 豈無依報故今文中對翻前文假實依正及一切 1445 X20n0359_p0343b23
 法是故文中皆云非也然此文中歷觀五陰假名 1446 X20n0359_p0343b24
 等法非必便同止觀義例內心若淨觀成歷法任 1447 X20n0359_p0343c01
 運泯合何者彼明觀成歷法泯合今明發軫歷法 1448 X20n0359_p0343c02
 用觀如止觀中破遍文末例餘四陰及界入等豈 1449 X20n0359_p0343c03
 是觀成例餘界入邪四明雖則救此觀心及至消 1450 X20n0359_p0343c04
 釋此一段文殊為疏遠故今不取學者知之。 ○次 1451 X20n0359_p0343c05
 得此下總結。 1452 X20n0359_p0343c06
得此意者即觀心金光明也。 1453 X20n0359_p0343c07
 雖則觀心何妨例餘假實依正雖則例餘假實依 1454 X20n0359_p0343c08
 正何妨結成觀心釋名故總結云得此意者即觀 1455 X20n0359_p0343c09
 心金光明也。 1456 X20n0359_p0343c10
  1457 X20n0359_p0343c11
金光明經玄義順正記卷中 1458 X20n0359_p0343c12

 

 

 

 

 

          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】卍新纂續藏經 第二十冊 No. 359《金光明經玄義順正記》CBETA 電子佛典 V1.3 普及版

# 卍 Xuzangjing Vol. 20, No. 359 金光明經玄義順正記, CBETA Chinese Electronic Tripitaka V1.3, Normalized Version

=========================================================================

金光明經玄義順正記卷中

本經佛學辭彙一覽(共 524 條)

一切世間

一切法

一切智

一切種智

一切諸法

一心

一地

一如

一即三

一念

一法

一相

一乘

一異

一智

七賢

七識

七寶

九識

了因

二因

二如

二身

二空

二門

二乘

二根

二教

二義

二解脫

二諦

二邊

二觀

人天

人見

人身

入空

八念

八識

十二因緣

十不二門

十六觀

十方

十地

十住

十法界

十信

三千大千世界

三千界

三土

三大

三分

三心

三世

三因

三有

三行

三佛

三佛性

三身

三性

三果

三法

三昧

三界

三相

三乘

三般若

三教

三智

三無性

三菩提

三道

三種清淨

三德

三論

三諦

三舉

三藏

三藏教

三識

三觀

下根

上根

凡夫

大千

大千世界

大白牛車

大乘

大乘經

大師

大涅槃

大悲

大慈

子縛

小乘

不生

不生不滅

不但空

不退

不淨觀

中有

中道

中觀

五品

五眼

五陰

內凡

內明

內證

六即

六度

六根

六欲

六蔽

六識

分別

分別智

分別識

化主

化身

天竺

天眼

幻有

心心

心王

心行

心佛

心性

心所

心法

心通

心智

心經

心緣

文殊

方便

方便般若

方便菩提

止觀

比丘

世界

世尊

世間

世諦

出世

出世間

出家

功德

四大

四分

四心

四王

四身

四事

四事

四依

四教

四智

四善根

四障

四德

四諦

外凡

外道

布施

平等

弘誓

本識

本體

正因

正法

正報

玄義

生死

生身

示現

任運

名色

名相

因果

因緣

地獄

妄分別

妄念

妄想

如去

如如

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有為

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有餘涅槃

灰身滅智

牟尼

羊鹿牛車

自在

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色心

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行人

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佛土

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但空

作觀

別教

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妙有

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弟子

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沙門

見思

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身相

邪見

事理

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性分

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果報

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法性

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法華

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知見

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空大

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舍利

初發心

金山

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長者

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非色

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思惟

染著

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真如

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般若

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假名

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報身

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無生

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無我

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無等

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發心

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等覺

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虛妄

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讚佛

慳貪