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   蘭盆經疏會古通今記序 4 X21n0373_p0483a04
    光嚴無際大師 普觀 述 5 X21n0373_p0483a05
吾祖圭峰禪師之疏蘭盆也邃古作者莫之與京講 6 X21n0373_p0483a06
授流通為日固久石壁尊者刱為之記孤山法師因 7 X21n0373_p0483a07
循其說廣演證義芝園津師亦繼有斯述自孤山新 8 X21n0373_p0483a08
鈔之出而石壁舊記世不復行蓋以文華為尚也竊 9 X21n0373_p0483a09
嘗合諸輿本極思研精而和玉隋珠各矜其得矣良 10 X21n0373_p0483a10
以乘教之有否臧文義之有斥的要乎盡美者為難 11 X21n0373_p0483a11
能也前脩不云乎所冀後之病今亦猶今之視昔故 12 X21n0373_p0483a12
余不揣膚受牽拙以訂之庶乎公議有所存耳因以 13 X21n0373_p0483a13
會古通今榜其名題惟知我者且不以﹝改-己+學﹞顰狂斐之 14 X21n0373_p0483a14
為誚乎。 15 X21n0373_p0483a15
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蘭盆經疏會古通今記卷上 31 X21n0373_p0483b07
    光嚴無際大師 普觀 述 32 X21n0373_p0483b08
釋疏分二初題目二初標立疏題題中五字存去合 33 X21n0373_p0483b09
離相望料揀能所三重初並存中疏為能解餘皆是 34 X21n0373_p0483b10
所解二所解中經為能詮餘皆屬所詮三所詮中盆 35 X21n0373_p0483b11
為能救盂蘭是所救若據本經題上加佛說則說通 36 X21n0373_p0483b12
能所準可知之是中既攬所詮為經之別名故今亦 37 X21n0373_p0483b13
攬所解為疏之別目方知此疏非解他經六釋之中 38 X21n0373_p0483b14
依主受稱疏者疏也訣也謂疏訣文義使無壅滯并 39 X21n0373_p0483b15
序者謂以疏題兼目於序從其省故註以示之敘述 40 X21n0373_p0483b16
此經之宗要及製疏之因由也。 41 X21n0373_p0483b17
二紀旌述者充國標所依處即漢巴子國後以風物 42 X21n0373_p0483b18
充盛因以為名焉今果州是也沙門宗密舉能依人 43 X21n0373_p0483b19
梵語沙門此云勤息謂於善勤行於惡止息乃釋子 44 X21n0373_p0483b20
之通稱也宗密即疏主名諱姓何氏唐建中元年生 45 X21n0373_p0483b21
於世會昌元年正月六日坐滅宣宗追諡定慧禪師 46 X21n0373_p0483b22
平居終南之圭峰人到于今以圭峰稱之問疏主本 47 X21n0373_p0483b23
住圭峰焉標充國答一題充國二意兼明一是父母 48 X21n0373_p0483b24
之邦故二是製疏之處故初題不忘其本則孝道明 49 X21n0373_p0483c01
矣次彰在彼撰述則記事著焉述者顯人作用作者 50 X21n0373_p0483c02
曰聖述者曰明以義淨三藏等先亦有疏釋既循其 51 X21n0373_p0483c03
舊跡故但言述也。 52 X21n0373_p0483c04
二本文二初序引二初略明宗要二初通示所宗文 53 X21n0373_p0483c05
有六句初二句明孝道豎深次二句示孝行橫廣後 54 X21n0373_p0483c06
二句中初句顯二教同宗後句明通前結指明豎深 55 X21n0373_p0483c07
中言混沌者即陰陽天地未分之前淳元之氣清濁 56 X21n0373_p0483c08
相和故名混沌亦曰混元道經有物混成先天地生 57 X21n0373_p0483c09
易有太極是生兩儀是也蓋此方外教說人畜等皆 58 X21n0373_p0483c10
是虛無大道生成養育謂道法自然生於元氣元氣 59 X21n0373_p0483c11
生天地天地生萬物故有愚智貴賤貧富苦樂等皆 60 X21n0373_p0483c12
稟於時命而已其死生變化終歸一氣也白虎通云 61 X21n0373_p0483c13
天地之始起先有太初後有太始形兆既成名曰太 62 X21n0373_p0483c14
素混沌相連視之不見聽之不聞然後剖判清濁既 63 X21n0373_p0483c15
分精出耀布度物施生此其本始之至論矣今夫內 64 X21n0373_p0483c16
教所談且就小乘以辨謂一切眾生六識三毒造立 65 X21n0373_p0483c17
器界成住壞空四相循環各二十劫從於空劫初成 66 X21n0373_p0483c18
世界俱舍頌曰空界大風起傍廣數無量厚十六洛 67 X21n0373_p0483c19
叉金剛不能壞此名持界風光音金剛藏雲布三千 68 X21n0373_p0483c20
界雨如車軸大風遏偃不流深十六洛叉始作金剛 69 X21n0373_p0483c21
界次第金剛雲澍雨滿其內先成梵王界乃至夜摩 70 X21n0373_p0483c22
天風鼓海水成須彌七金等濁滓為山地四洲及泥 71 X21n0373_p0483c23
犁鹹海外輪圍方名器界立時經一增減乃至二禪 72 X21n0373_p0483c24
福盡下生人間初食地餅林藤後食粳米不消大小 73 X21n0373_p0484a01
便利男女形別分田立主主求臣佐種種差別十九 74 X21n0373_p0484a02
增減兼前總二十增減名為成劫議曰空界大風即 75 X21n0373_p0484a03
彼混沌一氣則知混沌是此成劫之初(上準疏主原人論釋與夫 76 X21n0373_p0484a04
孤山所指稍異)此時孝道已蘊其中非適今故言始於也孝 77 X21n0373_p0484a05
經授神契云元氣混沌孝在其中是也問今釋佛經 78 X21n0373_p0484a06
反依世教言混沌者其故何耶答行孝報親正存誘 79 X21n0373_p0484a07
俗況歸鄉開設俾道俗同聞若指劫初則俗流難曉 80 X21n0373_p0484a08
且標混沌則四眾通知洎下所明二教同異多引儒 81 X21n0373_p0484a09
籍意皆如此塞乎天地者天之為言鎮也居高理下 82 X21n0373_p0484a10
為人鎮也地者易也言生養萬物懷任交易變化也 83 X21n0373_p0484a11
孝既始於混沌則與天地同起而充塞乎其間矣故 84 X21n0373_p0484a12
禮記祭義曾子曰夫孝置之而塞乎天地敷之而橫 85 X21n0373_p0484a13
乎四海施之後世而無朝夕然茲二句雖所出不同 86 X21n0373_p0484a14
而疏主用之共成一義是則上句明孝之本始故云 87 X21n0373_p0484a15
始於混沌下句顯孝之成形故云塞乎天地則豎深 88 X21n0373_p0484a16
之義彰矣舊師但以一往分配初句是豎次句即橫 89 X21n0373_p0484a17
今依新鈔符會疏主用文之意蓋有其緒矣然二皆 90 X21n0373_p0484a18
當理取舍由人是一非諸先民所誡爾示橫廣中通 91 X21n0373_p0484a19
人神者文雖偏舉人神實亦通收六趣凡厥生靈皆 92 X21n0373_p0484a20
有父母故人與鬼神咸以孝道為要又可人行於孝 93 X21n0373_p0484a21
而亦感乎神理雖有二意前說為優貫貴賤者貴賤 94 X21n0373_p0484a22
二字包乎五位一天子二諸侯三卿大夫四士五庶 95 X21n0373_p0484a23
人貴唯天子賤則庶人中間三位互通貴賤孝經五 96 X21n0373_p0484a24
章各明其孝雖五孝之用則別而百行之原不殊故 97 X21n0373_p0484b01
自天子至於庶人孝無終始而患不及者未之有也 98 X21n0373_p0484b02
(死而後已故無終始未有患力不及而容不行者 99 X21n0373_p0484b03
故上自天子下至庶人皆須有終始也不目始終而 100 X21n0373_p0484b03
曰終始 101 X21n0373_p0484b03
者蓋慎終如始唯有終則成其始之善或不能成終 102 X21n0373_p0484b04
則始雖得之亦必失之矣)摭華至此多 103 X21n0373_p0484b04
饒事跡今從諸古釋故不煩援引然茲二句上句則 104 X21n0373_p0484b05
貫乎幽顯故曰通人神下句則統於尊卑故曰貫貴 105 X21n0373_p0484b06
賤則橫廣之義備矣總上四句雖顯豎深橫廣而一 106 X21n0373_p0484b07
期次第寬狹相生始混沌則先於天地故最寬塞天 107 X21n0373_p0484b08
地則但在己形故次狹人神是二儀中物故又狹貴 108 X21n0373_p0484b09
賤則唯在於人故極狹又始混沌則一氣未兆故極 109 X21n0373_p0484b10
狹塞天地則二儀已分故次寬通人神則因心之孝 110 X21n0373_p0484b11
既彰故又寬貫貴賤則資敬之道兼著故最寬而寬 111 X21n0373_p0484b12
狹互明文意若是偉哉斯義本乎摭華且圭峰生於 112 X21n0373_p0484b13
有唐孤山出於皇宋時方殊遠有若面會者固可羨 113 X21n0373_p0484b14
也顯同宗中儒釋皆宗之者儒宗五常以仁為首仁 114 X21n0373_p0484b15
又以孝為本故論語云孝弟也者其為仁之本與所 115 X21n0373_p0484b16
以然者儒教所宗人以形質為本形質由父母而生 116 X21n0373_p0484b17
故孝經云父母生之續莫大焉是也釋宗三學以戒 117 X21n0373_p0484b18
為初戒又以孝為名故菩薩戒本云孝順父母師僧 118 X21n0373_p0484b19
三寶孝順至道之法孝名為戒所以然者釋教所宗 119 X21n0373_p0484b20
人以靈識為本四大形質為靈識所依世世生生皆 120 X21n0373_p0484b21
是父母生養故戒本又云一切男子是我父一切女 121 X21n0373_p0484b22
人是我母我生生無不從之受生故六道眾生皆是 122 X21n0373_p0484b23
我父母是也是則二教同宗于孝下彰孝道中疏文 123 X21n0373_p0484b24
自敘也明結指中其是指陳之詞唯即遮揀之語善 124 X21n0373_p0484c01
父母曰孝凡為人子當行其中故云孝道所謂始齊 125 X21n0373_p0484c02
一氣終塞二儀通幽顯貫尊卑君子務之為本菩薩 126 X21n0373_p0484c03
結之為戒何莫由斯道焉。 127 X21n0373_p0484c04
二別顯今教文有四句初句標舉所應之機後句結 128 X21n0373_p0484c05
示能應之教中間二句通乎機教在機則是所應之 129 X21n0373_p0484c06
事在教則為能應之功孝子則指大目犍連通諸像 130 X21n0373_p0484c07
末報親之者謂由尊者救母倒懸懇惻志誠請佛流 131 X21n0373_p0484c08
演故下疏云由愛其親施及一切故為道俗弟子請 132 X21n0373_p0484c09
佛留此教門新鈔但謂孝子之言即通語末代亦疏 133 X21n0373_p0484c10
主自指今復加舊釋則二義雙收二親即目父母雖 134 X21n0373_p0484c11
目連發起偏救其母今顯教勝能故通被一切故經 135 X21n0373_p0484c12
云吾今當說救濟之法令一切難皆離憂苦疏釋謂 136 X21n0373_p0484c13
千鈞之弩不獨為鼷鼠發機三界之尊豈偏令汝母 137 X21n0373_p0484c14
離苦是也苦厄則指惡趣或亦可通一切苦惱故經 138 X21n0373_p0484c15
云現在父母無病無一切苦惱之患乃至七世父母 139 X21n0373_p0484c16
離餓鬼苦等恩德目諸乳養陽氣皓旴名曰昊天謂 140 X21n0373_p0484c17
盛夏陽光充塞六合五穀萬物由此成熟而未始有 141 X21n0373_p0484c18
心辭於艱勤方之父母恩光亦爾生育子身回乾就 142 X21n0373_p0484c19
濕嚥苦吐甘慈愛憐念而未始有心憚於勞苦詩云 143 X21n0373_p0484c20
欲報之德昊天罔極若夫依經營供拔冥塗苦實報 144 X21n0373_p0484c21
昊天之恩德也故經云常以孝慈憶所生父母為作 145 X21n0373_p0484c22
盂蘭盆施佛及僧以報父母長養慈愛之恩是也然 146 X21n0373_p0484c23
準經宗備乎四義孝順設供拔苦報恩引對今文雖 147 X21n0373_p0484c24
缺設供理必具之獨美此經盡於孝行故總結指云 148 X21n0373_p0485a01
其唯等。 149 X21n0373_p0485a02
二廣敘緣起二初敘喪親追慕文有四句初二句敘 150 X21n0373_p0485a03
幼失恃怙次一句明以時追思後一句恨不及侍養 151 X21n0373_p0485a04
舋亦罪也早年以謂童稚之歲夫孝子之事親也敬 152 X21n0373_p0485a05
養服勞順色無犯溫清致樂不疾亡憂疏主自謂我 153 X21n0373_p0485a06
既拙於侍養遂致父母喪亡豈不引過歸於己乎雪 154 X21n0373_p0485a07
霜悲者祭義曰秋霜露既降君子履之必有悽愴之 155 X21n0373_p0485a08
心非其寒之謂也春雨露既濡君子履之必有﹝惏-木﹞ 156 X21n0373_p0485a09
之心如將見之今疏意顯孝思無間動止切心如履 157 X21n0373_p0485a10
雪霜而易彼露字故云每履禮記檀弓云君子有終 158 X21n0373_p0485a11
身之憂先儒注曰念其親也其斯之謂與風樹恨者 159 X21n0373_p0485a12
孔子家語云孔子適齊中路聞器者之聲其音甚哀 160 X21n0373_p0485a13
孔子謂其僕曰此哭哀則哀矣然非喪者之哀矣驅 161 X21n0373_p0485a14
而前少進見有異人焉擁鎌帶索哭而不哀孔子下 162 X21n0373_p0485a15
車追而問曰子何人也對曰吾丘吾子也曰子今非 163 X21n0373_p0485a16
喪之所奚哭之悲也丘吾子曰吾有三失晚而自覺 164 X21n0373_p0485a17
悔之何及曰三失可得聞乎願子吾無隱也丘吾子 165 X21n0373_p0485a18
曰吾少而好學周行天下後還喪吾親是一失也長 166 X21n0373_p0485a19
事齊君君驕奢失士臣節不遂是二失也吾生平厚 167 X21n0373_p0485a20
交今皆離絕是三失也夫樹欲靜而風不止子欲養 168 X21n0373_p0485a21
而親不待往而不來者年也不可再見者親也請從 169 X21n0373_p0485a22
此辭遂投水而死孔子曰小子識之斯足為誡矣自 170 X21n0373_p0485a23
是弟子辭歸養親者十有三此但摭用彼文以喻事 171 X21n0373_p0485a24
與心違終身歎恨故言永懷。 172 X21n0373_p0485b01
二明念欲報酬二初搜經所以二初示依儒竊以二 173 X21n0373_p0485b02
字標能思之心謂私竊思其事也終身等四句舉所 174 X21n0373_p0485b03
思之事終身卒世互其文爾墳壟者檀弓曰古也墓 175 X21n0373_p0485b04
而不墳今丘也東西南北之人也不可以不識也於 176 X21n0373_p0485b05
是封之崇四尺曲體云適墓不登壟鄭玄注曰壟冢 177 X21n0373_p0485b06
也墓塋域儒之孝子父母既喪負土為墳植柏成列 178 X21n0373_p0485b07
盧墓三年以盡孝誠矣蒸嘗祭名也禮記祭統云凡 179 X21n0373_p0485b08
祭有四時春曰礿夏曰禘秋曰嘗冬曰蒸今略舉秋 180 X21n0373_p0485b09
冬亦猶孝經云春秋祭祀以時思之而包冬夏也然 181 X21n0373_p0485b10
據儒禮三年廬墓四時祭祀未必終身今舉久況近 182 X21n0373_p0485b11
以彰無益爾雖展等者與奪存焉謂上二事與之但 183 X21n0373_p0485b12
可申於己心奪之不足助於冥路摭華至此便置故 184 X21n0373_p0485b13
我不為之語愚今削之者以次文遂字乃是兩事兼 185 X21n0373_p0485b14
行之詞故也。 186 X21n0373_p0485b15
二明從釋二初求法稱懷文有六句初二句明求法 187 X21n0373_p0485b16
後四句顯稱懷初求法中遂者躡前起後兩事兼行 188 X21n0373_p0485b17
之詞也既知廬墓祭祀等事不足以助靈識超升由 189 X21n0373_p0485b18
是搜索尋討聖賢三藏典誥(准佛名聖餘皆名賢 190 X21n0373_p0485b19
等覺聖人尚名普賢又三 191 X21n0373_p0485b19
藏中律唯佛制經論通於弟子等說故弟子中亦有 192 X21n0373_p0485b20
聖賢大則十聖三賢小則七聖七賢)虔敬求 193 X21n0373_p0485b20
覓追修薦悼之方法也問聖賢教法無非利物何須 194 X21n0373_p0485b21
復假搜索虔求答誠如所問且夫醫方萬品宜選對 195 X21n0373_p0485b22
治蓋以稱當機心故須搜索也後稱懷中初二句歎 196 X21n0373_p0485b23
功深此經雖在小乘藏中拔苦報親最為其要假一 197 X21n0373_p0485b24
日之盆供濟三塗之極苦微功能致巨益小善以破 198 X21n0373_p0485c01
大惡若斯之行非妙而何既應懇誠稱懷在此後二 199 X21n0373_p0485c02
句示行相即撮下經文以明時事經云佛告目連十 200 X21n0373_p0485c03
方眾僧七月十五日僧自恣時當為七世父母及現 201 X21n0373_p0485c04
在父母厄難中者具飯百味五果汲灌盆器香油挺 202 X21n0373_p0485c05
燭床敷臥具盡世甘美以著盆中等準下疏釋具飯 203 X21n0373_p0485c06
等文於五欲中唯缺於聲則約四塵而為四事有說 204 X21n0373_p0485c07
房舍衣服飯食湯藥以為四事詳會不殊上皆舊義 205 X21n0373_p0485c08
諒已極成嗟夫孤山惑於下疏反謂斯解有相濫失 206 X21n0373_p0485c09
三尊即目佛法僧寶世所仰重故名為尊。 207 X21n0373_p0485c10
二依經修說文有四句初二句明設供後二句示講 208 X21n0373_p0485c11
經修崇在己是自利行講示未聞即利他行崇者尚 209 X21n0373_p0485c12
也載者爾雅釋天云載歲也唐虞曰載夏曰歲商曰 210 X21n0373_p0485c13
祀周曰年李巡云各自紀其事示不相襲也孫炎曰 211 X21n0373_p0485c14
歲取歲星行一次祀取四時祭祀一訖年取年穀一 212 X21n0373_p0485c15
熟載取物終更始疏主自言從得此經年年僧自恣 213 X21n0373_p0485c16
日依之修設已經多歲矣講者說文云和解也誥謂 214 X21n0373_p0485c17
佛敕即此經也誥亦作告劉凞釋名云上敕下曰告 215 X21n0373_p0485c18
告者覺也使覺悟知己意也如尚書大誥等佛經既 216 X21n0373_p0485c19
是覺悟眾生令知佛意故得稱誥用示未聞者且儒 217 X21n0373_p0485c20
以自然親愛為孝推愛及物為仁今示彼令聞依而 218 X21n0373_p0485c21
行用以報親恩則推愛及物之道也菩薩大悲之行 219 X21n0373_p0485c22
也所以每至斯時修崇講示欲使將來思齊有地。 220 X21n0373_p0485c23
二製疏因由二初因會致請文有六句初二句明歸 221 X21n0373_p0485c24
鄉啟會即唐文宗大和二年徵入內殿咨詢法要尋 222 X21n0373_p0486a01
請歸山(欲還終南)後因眾請入蜀立先祖師碑銘由是還 223 X21n0373_p0486a02
鄉適當夏末故依日開設也開謂講經設謂修供次 224 X21n0373_p0486a03
二句示二眾相從道俗耆艾通包四部曲禮云五十 225 X21n0373_p0486a04
曰艾服官政謂知命之年堪為大夫專其政事六十 226 X21n0373_p0486a05
曰耆指使謂耳順之年不堪執事但指事使人而已 227 X21n0373_p0486a06
爾雅云耆艾耋老也故今通為長老之稱悲喜遵行 228 X21n0373_p0486a07
者聞開講故心生悲喜見設盆故意樂遵行是中悲 229 X21n0373_p0486a08
喜不出三雙謂聞父母恩重故悲獲酬報勝法故喜 230 X21n0373_p0486a09
悲昔不聞喜今得聞悲他未聞喜自獲聞後二句明 231 X21n0373_p0486a10
致請述疏能請不一故云異口所請無異故曰同音 232 X21n0373_p0486a11
對古所述故名新疏如下所引三藏云等是也然立 233 X21n0373_p0486a12
今廢古豈徒然哉或繁略未馴或宗教乖轍將使允 234 X21n0373_p0486a13
符正理適﹝怡-台+劦﹞機心欽服尤深故有斯請。 235 X21n0373_p0486a14
二懷親允情文有四句初二句示懷親後二句明允 236 X21n0373_p0486a15
情松柏即墳墓所植之樹蓋指物以表父母言其孝 237 X21n0373_p0486a16
也(含文嘉曰天子之墳高三仞樹以松諸侯半之 238 X21n0373_p0486a17
樹以柏大夫八尺樹以欒士四尺樹以槐庶人無墳 239 X21n0373_p0486a17
樹以 240 X21n0373_p0486a17
楊柳漢無定制通植松柏)鄉閭即里巷所置之門乃舉處以召耆 241 X21n0373_p0486a18
老示其敬也既懷父母而敬耆艾因是允情以製疏 242 X21n0373_p0486a19
也式敬允順也來情即是耆艾懇誠發起揮敬也謂 243 X21n0373_p0486a20
以茲疏布行孝行要妙之道也。 244 X21n0373_p0486a21
二疏文二初歸敬請加觀諸論疏首明歸敬或具歸 245 X21n0373_p0486a22
三寶(如智度攝論華嚴大疏金剛纂要等)或直 246 X21n0373_p0486a23
說無歸(如十二門論圓覺略疏等)或 247 X21n0373_p0486a23
唯歸佛寶(如地持論等)或但歸法寶(如法界 248 X21n0373_p0486a24
無差別論等)廣略殊途 249 X21n0373_p0486a24
述作異轍體勢多端不可一準今此偈中或唯歸佛 250 X21n0373_p0486b01
寶則在文可知或具歸三寶亦於義無爽所以然者 251 X21n0373_p0486b02
以法是佛言僧是佛子故舉人以攝言明父以包子 252 X21n0373_p0486b03
舊師解釋即以三偈如其次第分對三寶初偈歸佛 253 X21n0373_p0486b04
義可知之次偈演經以為法寶後偈眾聖即是僧寶 254 X21n0373_p0486b05
愚嘗三復詳考始末文相敘事相由固非一向專談 255 X21n0373_p0486b06
三寶然今所說取舍從中但於初偈文雖歸佛義亦 256 X21n0373_p0486b07
含具故不偏局矣凡論三寶而有住持別相同體三 257 X21n0373_p0486b08
種之殊廣如別章避繁不引於中且約別相以明故 258 X21n0373_p0486b09
分三偈而為四意初明致敬二讚所歸三請冥加四 259 X21n0373_p0486b10
發誓願以將歸至尊必先盡禮故初致敬修敬既畢 260 X21n0373_p0486b11
故讚德行則有次文既有利他之德必能冥加於我 261 X21n0373_p0486b12
故有第三請佛冥加意欲兼利故有第四初中稽首 262 X21n0373_p0486b13
即能敬儀謂以頭至地智度論明禮法有三一口禮 263 X21n0373_p0486b14
(問訊也名下禮)二屈膝頭不至地(長跪也名 264 X21n0373_p0486b15
中禮)三頭至地(即今稽首名上 265 X21n0373_p0486b15
禮)三種禮中此其上也謙敬之極不越於斯然於三 266 X21n0373_p0486b16
業但舉身儀次讚所歸必須口業請加發願即屬意 267 X21n0373_p0486b17
業亦三業備矣以表佛有天眼天耳他心故圓滿三 268 X21n0373_p0486b18
業善故成就三輪因故。 269 X21n0373_p0486b19
二讚所歸二初讚自行道圓二初舉化境三界謂欲 270 X21n0373_p0486b20
色無色統及大千即釋迦所化之境也既有所化之 271 X21n0373_p0486b21
境必該能化之人法華經云今此三界皆是我有是 272 X21n0373_p0486b22
朽故宅屬于一人故云主也舉所攝能故科云化境 273 X21n0373_p0486b23
二敘德行二初雙標因果上二字標因行下三字標 274 X21n0373_p0486b24
果德行雖萬別舉孝統收德雖無量約姓齊攝釋迦 275 X21n0373_p0486c01
二字別在教主此翻能仁遺教論云示現化眾生巧 276 X21n0373_p0486c02
便故復示家姓尊貴故大孝與尊通於諸佛具足應 277 X21n0373_p0486c03
加牟尼二字此云寂默論云一切諸佛功德故復示 278 X21n0373_p0486c04
自體清淨故以寂默故不住生死以能仁故不住涅 279 X21n0373_p0486c05
槃悲智兼運立此嘉稱纂要歸敬偏舉牟尼各順經 280 X21n0373_p0486c06
宗理亦無爽。 281 X21n0373_p0486c07
二雙釋因果上句示因行釋上大孝義也下句彰果 282 X21n0373_p0486c08
德釋上釋迦尊也累劫謂時之久遠即三無數劫也 283 X21n0373_p0486c09
報親恩者有通有別通謂久修六度無非報恩別則 284 X21n0373_p0486c10
在處奉親皆能盡孝至於成道先度慈親始為摩耶 285 X21n0373_p0486c11
升天說法終為淨飯躬自舁棺若此報恩其報廣矣 286 X21n0373_p0486c12
如斯行孝其孝大矣積因則躡於上句累劫報恩成 287 X21n0373_p0486c13
正覺謂顯今果滿以其累劫修行六度報親等行悉 288 X21n0373_p0486c14
已圓滿故上生兜率下降閻浮不紹王位捨親去國 289 X21n0373_p0486c15
乃至樹下三十四心斷結五分法身果圓故云爾也 290 X21n0373_p0486c16
正以揀邪覺以照了智論云覺知世間出世間法故 291 X21n0373_p0486c17
二讚利他演法二初明興慈演說上句示興慈下句 292 X21n0373_p0486c18
明演說將欲也詩云方將萬舞永長也錫賜也詩云 293 X21n0373_p0486c19
孝子不匱永錫爾類疏主借彼語勢用之眾類之言 294 X21n0373_p0486c20
通目群生在孝子則遠惡遷善在二親則離苦得樂 295 X21n0373_p0486c21
凡預群倫咸受其賜矣經曰是佛弟子修孝順者令 296 X21n0373_p0486c22
一切難皆離憂苦其斯之謂與且至聖立言非緣不 297 X21n0373_p0486c23
發應彼目連之請說此報親之門前序所謂應孝子 298 X21n0373_p0486c24
之懇誠是也。 299 X21n0373_p0487a01
二顯利他功能背恩人則通目世間不孝之者凡負 300 X21n0373_p0487a02
人恩咸須圖報況乎父母生育劬勞在儒則立身揚 301 X21n0373_p0487a03
名順色承志為釋則修心奉戒說法利生若此之流 302 X21n0373_p0487a04
乃為孝子苟或不爾皆是背恩今夫世間一切眾生 303 X21n0373_p0487a05
行孝者少背恩者多但由無始無明迷真執忘既根 304 X21n0373_p0487a06
本顛倒故枝末皆然大聖欲令反妄歸真化存由漸 305 X21n0373_p0487a07
返此背恩之惡以成報德之善者豈不在於茲經乎 306 X21n0373_p0487a08
故下句云咸能酬罔極也罔極之語出於毛詩如向 307 X21n0373_p0487a09
已引。 308 X21n0373_p0487a10
三請冥加上句述意下句求加我即疏主自指隨世 309 X21n0373_p0487a11
假分賓主之稱也讚謂佐成聖教言其志也述謂傳 310 X21n0373_p0487a12
古非作示其謙也原夫上申歸敬雖唯指能仁今請 311 X21n0373_p0487a13
冥加乃遍祈眾聖匪唯諸佛亦總三乘影略互彰允 312 X21n0373_p0487a14
苻兼具且聖威加物有顯有冥顯則摩頂讚善冥則 313 X21n0373_p0487a15
潛被力能不敢過求顯應故今但請冥加如法華中 314 X21n0373_p0487a16
諸菩薩曰唯願世尊在於他方遙見守護即其意也 315 X21n0373_p0487a17
四發誓願上句舉所願人下句明所願事謂菩薩用 316 X21n0373_p0487a18
心不務專己故造斯疏利及自他存者離病惱憂逼 317 X21n0373_p0487a19
等苦得安隱歡悅等樂故經云願使現在父母壽命 318 X21n0373_p0487a20
百年無病無一切苦惱之患沒者二意一準經文離 319 X21n0373_p0487a21
三塗苦得人天樂故經云願使七世父母離餓鬼苦 320 X21n0373_p0487a22
生人天中福樂無極二約疏主據佛本意令離分段 321 X21n0373_p0487a23
變易之苦得大菩提涅槃之樂離苦即大悲之用得 322 X21n0373_p0487a24
樂即大慈之功常樂乃四德之二亦秘意之所存焉 323 X21n0373_p0487b01
二開章正釋二初開章中初標次列初則原其發端 324 X21n0373_p0487b02
二則定其所屬三則示其崇尚四則釋其行相四科 325 X21n0373_p0487b03
生起次第可知前三經前演義後一隨文消釋。 326 X21n0373_p0487b04
二正釋四初教起所因二初列章。 327 X21n0373_p0487b05
二隨釋四初酬宿因中初牒章次正顯二初酬自行 328 X21n0373_p0487b06
因悉達此云一切義成是淨飯王之嫡嗣故名為太 329 X21n0373_p0487b07
子不紹王位即厭世榮也捨親去國謂捨父王等踰 330 X21n0373_p0487b08
城入山也修行謂六年苦行得道即樹下斷結及乎 331 X21n0373_p0487b09
得道卻還本國啟悟父王又昇忉利度脫其母即知 332 X21n0373_p0487b10
修道本為報恩亦如禮記公明儀問曾子曰夫子可 333 X21n0373_p0487b11
謂孝乎曾子曰是何言與君子之謂孝者先意承志 334 X21n0373_p0487b12
諭父母於道參直養者也安能為孝如來報恩是諭 335 X21n0373_p0487b13
父母於道也雖淺深殊致而言義稍同次然菩下酬 336 X21n0373_p0487b14
化他因亦是躡上語跡以通妨難謂有妨云既云本 337 X21n0373_p0487b15
為報父母恩父母得益則己何須復說此經故為此 338 X21n0373_p0487b16
通菩薩即指悉達太子不務專己謂以兼濟為懷故 339 X21n0373_p0487b17
已成道則報自親之恩又演此經以教他人報親恩 340 X21n0373_p0487b18
也。 341 X21n0373_p0487b19
二酬今請中初牒章次正顯亦先自後他此即撮略 342 X21n0373_p0487b20
向下三節經文以成疏語初即序分中文自救下即 343 X21n0373_p0487b21
正宗中文由愛下即流通中文下疏自釋不煩預解 344 X21n0373_p0487b22
因心之孝者心感則孝心衰則止(此是先儒任奉疏語)今目連 345 X21n0373_p0487b23
尊者喪雖除而哀不息日雖遠而思愈深不以喪期 346 X21n0373_p0487b24
服制而為限故曰因心之孝也弛及一切舊記云施 347 X21n0373_p0487c01
如字去呼新鈔音異而引左傳穎考叔純孝者也愛 348 X21n0373_p0487c02
其母施及莊公然彼則下移於上故可音異此是上 349 X21n0373_p0487c03
被於下故宜如字。 350 X21n0373_p0487c04
三彰孝道三初列章。 351 X21n0373_p0487c05
二隨釋二初通明孝為二教宗本二初別釋二初儒 352 X21n0373_p0487c06
教二初明尊卑以同遵二初標示中初牒章次釋相 353 X21n0373_p0487c07
準夫孝經尊卑五位統收天下並須行孝文二初別 354 X21n0373_p0487c08
舉宗廟以明家國相傳者約境寬狹以分家國國對 355 X21n0373_p0487c09
天子諸候家對卿大夫士庶人無廟且約四人宗尊 356 X21n0373_p0487c10
也廟貌也謂尊其祖考安其形貌而嚴祭之禮記祭 357 X21n0373_p0487c11
法云天下有王分地建國(分九州地建者侯國) 358 X21n0373_p0487c12
置都立邑(置公卿都 359 X21n0373_p0487c12
立大夫士之邑此謂王幾及諸侯國中)設廟祧壇 360 X21n0373_p0487c13
墠而祭之乃為親疏 361 X21n0373_p0487c13
多少之數是故王立七廟(親四始祖一文武二祧 362 X21n0373_p0487c14
合為七也)一壇一 363 X21n0373_p0487c14
墠(此在七外也封土曰壇除地曰墠近親封土遠 364 X21n0373_p0487c15
親除地示將去然)曰考廟(文廟曰考考成 365 X21n0373_p0487c15
也謂父有成德之美)曰王考廟(祖廟也王君也 366 X21n0373_p0487c16
言祖有君成之德也祖尊於父故加君名)曰 367 X21n0373_p0487c16
皇考廟(曾祖也皇大也君也曾祖轉尊故加大君 368 X21n0373_p0487c17
之稱)曰顯考廟(高祖也顯明高祖居 369 X21n0373_p0487c17
四廟最上也)曰祖考廟(祖始也此廟為王者之 370 X21n0373_p0487c18
始故曰祖考)皆月祭之遠廟 371 X21n0373_p0487c18
為祧有二祧(二祧文武廟也文武並在應遷之例 372 X21n0373_p0487c19
故云遠也特為功德而留故謂之祧祧之 373 X21n0373_p0487c19
言超也言其超然上去也)享嘗乃止(享嘗四時 374 X21n0373_p0487c20
祭祀也文武特留故不月祭)去祧為 375 X21n0373_p0487c20
壇(謂高祖之父也昭行寄藏武祧穆行寄藏文祧 376 X21n0373_p0487c21
四時不祭有時祈禱則出就壇受祭)去壇為 377 X21n0373_p0487c21
墠(謂高祖之祖也不得在壇若有祈禱則出就墠 378 X21n0373_p0487c22
受祭)壇墠有禱焉祭之無禱 379 X21n0373_p0487c22
乃止去墠為鬼(若又有從壇遷來墠者則此前在 380 X21n0373_p0487c23
墠者遷入石函為鬼雖有祈禱亦不及 381 X21n0373_p0487c23
也唯禘祫乃出爾)諸侯立五廟一壇一墠曰考廟曰王考廟 382 X21n0373_p0487c24
曰皇考廟皆月祭之顯考廟祖考廟享嘗乃止去祖 383 X21n0373_p0488a01
為壇去壇為墠壇墠有禱焉祭之無禱乃止去墠為 384 X21n0373_p0488a02
鬼大夫立三廟二壇曰考廟曰王考廟曰皇考廟享 385 X21n0373_p0488a03
嘗乃止顯考祖考無廟有禱焉為壇祭之去壇為鬼 386 X21n0373_p0488a04
適士二廟一壇曰考廟曰王考廟享嘗乃止皇考無 387 X21n0373_p0488a05
廟有禱焉為壇祭之去壇為鬼官師一廟曰考廟王 388 X21n0373_p0488a06
考無廟而祭之去王考為鬼庶士庶人無廟死曰鬼 389 X21n0373_p0488a07
(適士上士也官師中士庶士下士府史之屬)然 390 X21n0373_p0488a08
此且局周家宗祖故有文 391 X21n0373_p0488a08
武二祧商書曰七世之廟可以觀德則知宗廟以為 392 X21n0373_p0488a09
通規耳此其大概以遣文相講者於斯無煩曲示次 393 X21n0373_p0488a10
雖五下通約行相而顯全用考經序文謂雖尊卑之 394 X21n0373_p0488a11
道不同而孝行之原無異百行舉其大數皆以孝為 395 X21n0373_p0488a12
本也。 396 X21n0373_p0488a13
二引成中初示為本之義二初總舉開宗明義即孝 397 X21n0373_p0488a14
經初章開發孝道之宗本彰明孝行之義旨故以為 398 X21n0373_p0488a15
名焉至德要道即目孝行經曰先王有至德要道以 399 X21n0373_p0488a16
順天下民用和穆上下無怨斯由孝德尊於百行(謂至 400 X21n0373_p0488a17
德也)孝道總於五常(謂要道也)故仲尼標之以告曾子是則 401 X21n0373_p0488a18
儒教以孝為本之義彰矣次道德下別示上句示行 402 X21n0373_p0488a19
本下句明教本亦初章中文經曰夫孝德之本也教 403 X21n0373_p0488a20
之所由生也疏中復加道者因上文故體即本也次 404 X21n0373_p0488a21
何有下明在人必行初文出於論語初篇君子務本 405 X21n0373_p0488a22
本立而道生孝弟也者其為仁之本與仁是五常之 406 X21n0373_p0488a23
首復以孝為其本也天經地義文見孝經三才章夫 407 X21n0373_p0488a24
孝天之經也地之義也民之行也天地之經而民是 408 X21n0373_p0488b01
則之經者常也義者利也天有日月星辰照臨於下 409 X21n0373_p0488b02
為天之常道地生百穀草木以供人用是地之宜利 410 X21n0373_p0488b03
言孝既為天常地利人生天地之間固當法而行之 411 X21n0373_p0488b04
也企及俯從文出檀弓曾子謂子思曰伋吾執親之 412 X21n0373_p0488b05
喪也水漿不入於口者七日子思曰先王制禮過之 413 X21n0373_p0488b06
者俯而就之不至者企而及之故君子執親之喪水 414 X21n0373_p0488b07
漿不入於口者三日杖而後起(孔子之孫伯魚之 415 X21n0373_p0488b08
子名伋字子思)舉 416 X21n0373_p0488b08
踵曰企常人不至當須企上使及之也就首曰俯賢 417 X21n0373_p0488b09
者能過當須下就使從之也先王制禮貴乎得中若 418 X21n0373_p0488b10
太近則抑於賢者太遠則遺於不肖則知孝道不擇 419 X21n0373_p0488b11
於人後雖論下彰事不可廢禮壞等文出論語陽貨 420 X21n0373_p0488b12
宰我問三年之喪暮已久矣君子三年不為禮禮必 421 X21n0373_p0488b13
壞三年不為樂樂必崩舊穀既沒新穀既升鑽燧改 422 X21n0373_p0488b14
火暮可已矣子曰食夫稻衣夫錦於汝安乎曰安汝 423 X21n0373_p0488b15
安則為之夫君子之居喪食旨不甘聞樂不樂居處 424 X21n0373_p0488b16
不安故不為也今汝安則為之宰我出子曰予之不 425 X21n0373_p0488b17
仁也子生三年然後免於父母之懷夫三年之喪天 426 X21n0373_p0488b18
下之通喪也予也有三年之愛於其父母乎疏中雖 427 X21n0373_p0488b19
論即宰予致問終呵即孔子重責上皆疏主引彼儒 428 X21n0373_p0488b20
經以成孝為宗本之義也。 429 X21n0373_p0488b21
二較聖德以結歎文並出於孝經疏主借為自語結 430 X21n0373_p0488b22
束前文而總歎之耳初句即三才章曾子聞乎五孝 431 X21n0373_p0488b23
發此歎美之語次文即聖治章曾子曰敢問聖人之 432 X21n0373_p0488b24
德無以加於孝乎今全用彼結答之詞聖德不加大 433 X21n0373_p0488c01
可知矣。 434 X21n0373_p0488c02
二釋教二初辨身說有別中初牒章次釋相三初通 435 X21n0373_p0488c03
舉二身以佛佛道齊故皆有真化或三或四開合隨 436 X21n0373_p0488c04
宜次釋迦下別示二教釋迦所說名隨機者始自鹿 437 X21n0373_p0488c05
園終至鶴樹肇啟五乘卒圓三點縱橫委細務協人 438 X21n0373_p0488c06
心不能直契法界故舍那所說名究竟者如下所指 439 X21n0373_p0488c07
華嚴大經又亦可收圓覺勝鬘之類非三五等時之 440 X21n0373_p0488c08
所攝者以不徇機情直如法界事理而說故舊記新 441 X21n0373_p0488c09
鈔皆作是釋芝園輒謂圓覺第是化身所說還屬隨 442 X21n0373_p0488c10
機者蓋未閑經旨圭峰疏釋圓覺說主引涅槃云能 443 X21n0373_p0488c11
破煩惱名婆伽婆即當斷德以顯法身淨土說經法 444 X21n0373_p0488c12
報不分非應化矣豈非真身說圓覺耶舍那具云盧 445 X21n0373_p0488c13
舍那亦云毗盧遮那此但梵音廣略左右之異晉譯 446 X21n0373_p0488c14
華嚴名盧舍那此云光明遍照身智二光充法界故 447 X21n0373_p0488c15
亦云滿淨二障麤細無不盡故初約顯德次約離障 448 X21n0373_p0488c16
又滿即果圓淨即障盡義雖兩別法歸一同然茲所 449 X21n0373_p0488c17
說權實二教蓋是就義一往而分以隨機中自有權 450 X21n0373_p0488c18
實如法華中臨門三車是權露地牛車為實是知權 451 X21n0373_p0488c19
實乃有多途今亦頗符唐初印公所立屈曲平道之 452 X21n0373_p0488c20
二及隋延等所立漸頓曲漸即釋迦所說平頓即舍 453 X21n0373_p0488c21
那所宣後教者下總釋教義此中經律即能詮教是 454 X21n0373_p0488c22
上真化二身所說理智德行即所詮義理智令其悟 455 X21n0373_p0488c23
解德行令其乘持權教經律通乎大所詮有所不同 456 X21n0373_p0488c24
耳。 457 X21n0373_p0489a01
二引始終證成然諸教法明孝至多今但引始終而 458 X21n0373_p0489a02
中間必具且以華嚴梵網涅槃相對互顯凡有五意 459 X21n0373_p0489a03
一者舍那真佛既說釋迦化佛亦說二者稱性教中 460 X21n0373_p0489a04
既說隨機教中亦說三者經中既說律中亦說四者 461 X21n0373_p0489a05
初成正覺既說臨般涅槃亦說五者初既立之為制 462 X21n0373_p0489a06
後亦勗之令行是則釋教以孝為本之義明矣此文 463 X21n0373_p0489a07
分二初引始成顯真身所說中初束義懸明盧舍那 464 X21n0373_p0489a08
佛即指華嚴說教之主初成正覺如彼經云如是我 465 X21n0373_p0489a09
聞一時佛在摩竭提國阿蘭若法菩提場中始成正 466 X21n0373_p0489a10
覺乃至十世界微塵數菩薩所共圍繞七處九會稱 467 X21n0373_p0489a11
性極談以是不思議大威德法門故名大經菩薩大 468 X21n0373_p0489a12
戒即梵網經初成便結不因小乘因事而制故名大 469 X21n0373_p0489a13
戒戒雖等者重輕二篇總包萬行以其一一戒中云 470 X21n0373_p0489a14
無慈悲心無孝順心則知萬行皆宗乎孝也次故初 471 X21n0373_p0489a15
下引文表示華嚴大經但標名示義菩薩大戒而具 472 X21n0373_p0489a16
引其文者以律詮德行正明孝義故經二初舉成佛 473 X21n0373_p0489a17
時處問科云初引始成顯真身所說經標釋迦牟尼 474 X21n0373_p0489a18
豈非化身佛耶答有二意一謂釋迦化身既從舍那 475 X21n0373_p0489a19
真身傳來推本為語還是舍那所說故二謂釋迦牟 476 X21n0373_p0489a20
尼即是舍那故經云如是千百億盧舍那本身是也 477 X21n0373_p0489a21
爾時等者是此化身從報佛所受旨迴還至此之時 478 X21n0373_p0489a22
創坐得佛故云初坐於此樹下得菩提故名菩提樹 479 X21n0373_p0489a23
此樹在摩伽陀國下有金剛寶座賢劫千佛皆於此 480 X21n0373_p0489a24
座成等正覺超過三乘故云無上次初結下示所結 481 X21n0373_p0489b01
戒相二初辨相初結等者以是本戒故最初結之揀 482 X21n0373_p0489b02
非小乘聲聞戒也梵語波羅提木叉此云別別解脫 483 X21n0373_p0489b03
謂三業十支各各防非別別解脫故以為名孝者謂 484 X21n0373_p0489b04
於上位起淳至心念恩崇敬樂慕供養順者捨離己 485 X21n0373_p0489b05
見順尊教命於誰孝順略出三境一父母二師僧三 486 X21n0373_p0489b06
三寶以有生育訓導救護恩故然於父母有乎過現 487 X21n0373_p0489b07
既一切眾生悉曾為父母念恩圖報方為孝順至道 488 X21n0373_p0489b08
之法者至極之道莫先此法又以此道至佛果故(此上 489 X21n0373_p0489b09
科釋備遵本疏舊疏新鈔亦循用之)注云亦同孔 490 X21n0373_p0489b10
聖等者以彼經中至 491 X21n0373_p0489b10
德要道即是孝行今云孝順至道之法雖淺深殊致 492 X21n0373_p0489b11
亦言意稍符疏主既舉孝經類同則知但用本疏初 493 X21n0373_p0489b12
義引儒歸釋良在茲矣後孝名下會名謂行茲孝行 494 X21n0373_p0489b13
則順教無違名為持戒故云孝名為戒戒則制御三 495 X21n0373_p0489b14
業止滅諸惡故云亦名制止。 496 X21n0373_p0489b15
二引臨滅顯化身所談中經二初敘生育滿足十月 497 X21n0373_p0489b16
者準阿難問經佛為難陀廣說胎相識托母胎凡經 498 X21n0373_p0489b17
三十八箇七日每於一七各有一風吹令變易計二 499 X21n0373_p0489b18
百六十六日成九箇月以半小故所以少四又五王 500 X21n0373_p0489b19
經說自此已前與母同氣爾後四日將欲趣產與母 501 X21n0373_p0489b20
別氣世教及經皆云十月今唯九者經涉十故今言 502 X21n0373_p0489b21
滿足且論月滿然人之受胎亦長短不定如羅云六 503 X21n0373_p0489b22
年老子八十歲亦有不滿五七月者故知十月多分 504 X21n0373_p0489b23
為言後以是下勸報養並如文可知。 505 X21n0373_p0489b24
二總結。 506 X21n0373_p0489c01
二別明二教行孝同異二初列章。 507 X21n0373_p0489c02
二隨釋二初明異三初標列。 508 X21n0373_p0489c03
二牒釋二初生前異二初約儒釋對辨中先儒後釋 509 X21n0373_p0489c04
已下諸條分文皆爾儒中初二句出孝經初章身體 510 X21n0373_p0489c05
髮膚受之父母不敢毀傷孝之始也立身行道揚名 511 X21n0373_p0489c06
於後世以顯父母孝之終也樂春不出文見祭義樂 512 X21n0373_p0489c07
正子春下堂而傷其足數月不出猶有憂色門弟子 513 X21n0373_p0489c08
曰夫子之足廖矣數月不出猶有憂色何也子春曰 514 X21n0373_p0489c09
善如爾之所問善如爾之所問吾聞諸曾子曾子聞 515 X21n0373_p0489c10
諸夫子曰天之所生地之所養唯人為大父母全而 516 X21n0373_p0489c11
生之子則全而歸之可謂孝矣不虧其體不辱其身 517 X21n0373_p0489c12
可謂全矣故君子跬步之間而不敢忘孝也是以有 518 X21n0373_p0489c13
憂色曾子開衾者論語泰伯云曾子有疾召門弟子 519 X21n0373_p0489c14
曰啟予足啟予手詩曰戰戰兢兢如臨深淵如履薄 520 X21n0373_p0489c15
冰而今而後吾知免夫小子(啟開也衾被也使視 521 X21n0373_p0489c16
其體言今將死而生免毀 522 X21n0373_p0489c16
傷矜誡諸子知而行之也)釋中祝髮謂斷髮也於上上尊勝處最 523 X21n0373_p0489c17
先折伏壞衣謂對治為好心故以青黑木蘭三種染 524 X21n0373_p0489c18
壞壞世好色故名壞色不同世俗五方正間法資現 525 X21n0373_p0489c19
世者說法啟悟令歸三寶諭父母於道之謂也優陀 526 X21n0373_p0489c20
等者普曜經優陀耶品佛告優陀我初出家與父母 527 X21n0373_p0489c21
誓若得佛道還度父母今已得佛必當還國汝以神 528 X21n0373_p0489c22
足變現迦維羅衛令信吾身已成大道優陀奉教化 529 X21n0373_p0489c23
現多端父乃信佛道果已成(疏用此意故云通信)王問如來幾 530 X21n0373_p0489c24
時還國優陀即答七日後來王喜嚴路合國欣仰時 531 X21n0373_p0490a01
佛領四眾八部歸國入宮受王供養說法化導王得 532 X21n0373_p0490a02
道證一切親族皆受戒法獲大利益(此說如來報 533 X21n0373_p0490a03
親優陀但是傳信) 534 X21n0373_p0490a03
法華經云過去雲雷音宿王華智佛時有王名妙莊 535 X21n0373_p0490a04
嚴其王夫人名曰淨德有二子一名淨藏二名淨眼 536 X21n0373_p0490a05
有大神力福德智慧久修菩薩所行之道緣父信受 537 X21n0373_p0490a06
外道深著婆羅門法是二子念其父故現種種神變 538 X21n0373_p0490a07
令其父王心淨信解乃至與父母眷屬共詣佛所發 539 X21n0373_p0490a08
菩提心彼佛即授王記當得作佛號娑羅樹王於是 540 X21n0373_p0490a09
以國付弟而與夫人二子出家修道王出家已於八 541 X21n0373_p0490a10
萬四千歲精進修行得一切功德三昧升空白佛此 542 X21n0373_p0490a11
我二子已作佛事以神通變化轉我邪心令得安住 543 X21n0373_p0490a12
於佛法中等(二子迴邪尚未出家則法資居先而 544 X21n0373_p0490a13
祝髮在後)斯皆敵對儒宗 545 X21n0373_p0490a13
顯其異相彼則慎護髮膚此則毀形壞服彼則揚虛 546 X21n0373_p0490a14
名於後世此則資實利於生前問佛教毀形壞服何 547 X21n0373_p0490a15
以頓違儒典慎護髮膚之說耶若我教以諸苦所因 548 X21n0373_p0490a16
貪欲為本貪欲之重莫若自身故知身是起貪之本 549 X21n0373_p0490a17
眾苦之原是以外則剪髮染衣內則破貪入道故與 550 X21n0373_p0490a18
域中之教高下天別矣抑又孝經慎護髮膚之語乃 551 X21n0373_p0490a19
是偏誡為眚召害之徒其有專據不可毀傷之說而 552 X21n0373_p0490a20
排斥吾教者斯蓋昧其深致耳是知出家者以持戒 553 X21n0373_p0490a21
修福之力資益父母使罪滅福生或能幾諫俾斷惡 554 X21n0373_p0490a22
修善或示深法令達妄本真念念修行自積善利推 555 X21n0373_p0490a23
功歸本即孝子之心也。 556 X21n0373_p0490a24
二明教異理均為善不同即儒釋教異同歸于孝即 557 X21n0373_p0490b01
彼此理均尚書蔡仲篇云為善不因同歸乎治為惡 558 X21n0373_p0490b02
不同同歸乎亂疏主借彼文勢用之。 559 X21n0373_p0490b03
二沒後異二初標。 560 X21n0373_p0490b04
二釋三初居喪異儒中棺槨宅兆即孝經喪親章云 561 X21n0373_p0490b05
為之棺槨衣衾而舉之卜其宅兆而安厝之(因尸曰棺周棺 562 X21n0373_p0490b06
曰槨棺之言完謂完密於尸也槨之言廓謂開廓其 563 X21n0373_p0490b07
土使不侵於棺也宅兆即墓穴)安墓謂置 564 X21n0373_p0490b07
之墓中留形謂使不速朽釋中念誦即通佛名神咒 565 X21n0373_p0490b08
三藏微言在心曰念發言曰誦言由於心故云念誦 566 X21n0373_p0490b09
追齋謂追慕修齋韓康伯云洗心曰齋防患曰戒釋 567 X21n0373_p0490b10
以不過中食為齋亦取克己潔心之義也今迴此善 568 X21n0373_p0490b11
追薦二親薦助也識通八識隨所受生故名為去西 569 X21n0373_p0490b12
域記云出家僧眾制無號哭父母亡喪念誦酬恩追 570 X21n0373_p0490b13
遠慎終實資冥福。 571 X21n0373_p0490b14
二齋忌異儒中凡欲祭祀必先齋戒故祭統云君子 572 X21n0373_p0490b15
之齋也至其精明之德也故散齋七日以定之致齋 573 X21n0373_p0490b16
三日以齋之言齋之者精明之至也然後可以交神 574 X21n0373_p0490b17
明也又祭義曰致齋於內散齋於外(三日廟中故 575 X21n0373_p0490b18
曰內齋致謂精至 576 X21n0373_p0490b18
七日廟外靜定其心故曰外定)齋之日思其居處 577 X21n0373_p0490b19
思其語笑思其志 578 X21n0373_p0490b19
意思其所樂思其所嗜齋三日乃見其所為齋者(謂想 579 X21n0373_p0490b20
其聲容也)釋中設供如今經講經如梵網父母死亡之日 580 X21n0373_p0490b21
應請法師講菩薩戒福資亡者得見諸佛生人天上 581 X21n0373_p0490b22
資其業報即助所生處。 582 X21n0373_p0490b23
三終身異二初約儒釋對辨儒中且舉四時應兼月 583 X21n0373_p0490b24
祭釋中三節節即時也注中初示三節次隨力下教 584 X21n0373_p0490c01
須行一七至七七且約至少更多為善後初七下明 585 X21n0373_p0490c02
餘時卒哭謂百日祥日謂周年三年若論孝行理合 586 X21n0373_p0490c03
終身隨世所宜故此言也弛謂布施於二田中戒即 587 X21n0373_p0490c04
受戒或講戒經及設盆會。 588 X21n0373_p0490c05
二勸改祭為齋三初述意勸捨中上二句出立祭本 589 X21n0373_p0490c06
意下二句勸捨儒從釋此明姬周之世佛教未流此 590 X21n0373_p0490c07
方周公孔子悉是大權先制禮法使人從善春秋祭 591 X21n0373_p0490c08
祀不忘祖考然後佛化易可弘通且夷狄之邦既禮 592 X21n0373_p0490c09
義不行是故佛教亦不至彼則知大聖誘級善巧圖 593 X21n0373_p0490c10
難於易陟遐自邇也故清淨法行經說如來先遣二 594 X21n0373_p0490c11
聖往化支那又商太宰嚭問孔子曰夫子聖人與孔 595 X21n0373_p0490c12
子曰丘博識強記非聖人也又問三王聖人與對曰 596 X21n0373_p0490c13
三王善用智勇聖亦非丘所知又問五帝聖人與對 597 X21n0373_p0490c14
曰五帝善用仁信聖亦非丘所知又問三皇聖人與 598 X21n0373_p0490c15
對曰三皇善任因時聖亦非丘所知太宰大駭曰然 599 X21n0373_p0490c16
則孰為大聖人乎夫子動容而言曰丘聞西方之人 600 X21n0373_p0490c17
有聖者焉不治而不亂不言而自信不化而自行蕩 601 X21n0373_p0490c18
蕩乎民無能名焉若三王等必是大聖孔子豈容隱 602 X21n0373_p0490c19
而不言便有匿聖之﹝億-音+(天*天)﹞以是較之唯吾佛為大聖人 603 X21n0373_p0490c20
也今夫真化漸被此方故勸改祭為齋捨儒從釋耳 604 X21n0373_p0490c21
注引論語證成權意彼八佾云子貢欲去告朔之餼 605 X21n0373_p0490c22
羊(告朔謂月祭禮人君每月告朔於廟有祭謂之 606 X21n0373_p0490c23
朝享生牲曰餼魯自文公不親視朔子貢欲使孔子 607 X21n0373_p0490c23
撤去 608 X21n0373_p0490c23
其羊)子曰賜也(召子貢名)爾愛其羊(憫其 609 X21n0373_p0490c24
徒死)我愛其禮(羊存猶以識其 610 X21n0373_p0490c24
禮羊亡禮遂廢)此明仲尼重祭存羊以見權暫繫心之意自 611 X21n0373_p0491a01
東漢之初佛法肇至逮疏主之世真宗大揚既知三 612 X21n0373_p0491a02
世報應神明不滅如斯正理良有歸趣放生施戒等 613 X21n0373_p0491a03
必能拔苦固宜崇奉以資去識是故不應猶執周孔 614 X21n0373_p0491a04
權施殺祭之禮教也。 615 X21n0373_p0491a05
二立理返破且據好生惡殺為本返破殺彼祭此之 616 X21n0373_p0491a06
事文中初四句敘好生之德上二句標謂不殺物命 617 X21n0373_p0491a07
即是施生為福之大莫過于是此即先儒釋易乾卦 618 X21n0373_p0491a08
元德之義夫子云元者善之長也所謂乾者能生萬 619 X21n0373_p0491a09
物善即是福福始於元故名為大故易云大哉乾元 620 X21n0373_p0491a10
萬物資始下二句釋言福無如梵釋論德豈過天地 621 X21n0373_p0491a11
斯則通舉三才兼該二教梵王修四等以慈心為首 622 X21n0373_p0491a12
帝釋修十善以不殺居初並是施生為本因也天地 623 X21n0373_p0491a13
以生物為德故易曰天地之大德曰生此據潔靜精 624 X21n0373_p0491a14
微之教至命之書以立理也今殺彼下八句示行殺 625 X21n0373_p0491a15
之過上四句斥其違行謂若猶執殺祭之禮非但乖 626 X21n0373_p0491a16
違釋教抑亦反背儒宗且儒以推愛及物為仁若殺 627 X21n0373_p0491a17
彼三牲祭此祖考是則推愛及物之心於斯遠矣然 628 X21n0373_p0491a18
此殺祭乖仁之惡若可容忍而為之者其於背義失 629 X21n0373_p0491a19
禮之事悉可容忍又何故急於禮義乎故曰是若可 630 X21n0373_p0491a20
忍孰不可忍斯亦借用論語八佾中文彼說違禮此 631 X21n0373_p0491a21
責不仁不以文害意也且殺祭思親乃儒宗大要何 632 X21n0373_p0491a22
以輒言其返背耶今據儒之深旨得作此破何者但 633 X21n0373_p0491a23
為人根尚劣未堪真化是以周孔且使繫心其亦未 634 X21n0373_p0491a24
嘗不欲純以不殺為教也故禮云國君春畋不圍澤 635 X21n0373_p0491b01
大夫不揜群士不取麛卵論語曰子釣而不網弋不 636 X21n0373_p0491b02
射宿齊宣王不殺﹝血*半﹞鐘之牛孟子美之以為王道之 637 X21n0373_p0491b03
本推此以論皆仁慈為其極致也彼但用殺止殺而 638 X21n0373_p0491b04
略言其趣豈如佛教大暢仁慈之妙哉方外域中區 639 X21n0373_p0491b05
以別矣然於佛教尚有淺深且不見不聞不疑以為 640 X21n0373_p0491b06
三種淨肉小乘開食大乘則遮至於楞伽涅槃始制 641 X21n0373_p0491b07
食肉故知域中方外小乘大乘雖俱本於仁慈而不 642 X21n0373_p0491b08
無其深淺若曉斯旨優劣易明雖云下四句責其妄 643 X21n0373_p0491b09
執初句舉執祈福之言出禮記月令注引其文九月 644 X21n0373_p0491b10
中氣者每月有二氣寒露為九月節霜降為九月中 645 X21n0373_p0491b11
二氣之中謂之中氣日在氐者太陽躔氐宿也有司 646 X21n0373_p0491b12
即掌祭之官合聚也秩芻即禾草犧牲謂純色牛羊 647 X21n0373_p0491b13
豕乃至即超間之詞具云以供皇天上帝名山大川 648 X21n0373_p0491b14
四方之神餘並如文次句顯過在儒雖云祈福於釋 649 X21n0373_p0491b15
實乃立讎以所殺物命必為仇對故淨名云是殺生 650 X21n0373_p0491b16
是殺生報因果報應纖毫不差固非虛矣且立讎之 651 X21n0373_p0491b17
語通諸存亡非但自身立讎而亦禍及祖考後二句 652 X21n0373_p0491b18
正責殺祭祈福全無實利匪唯無利亦即招殃徇謂 653 X21n0373_p0491b19
求也注引事證出譬喻經彼說餓鬼五百歌舞而行 654 X21n0373_p0491b20
好人五百啼泣而行或以問佛佛言餓鬼家子孫為 655 X21n0373_p0491b21
其作福當得解脫故歌好人家子孫唯行殺害將受 656 X21n0373_p0491b22
大苦故哭。 657 X21n0373_p0491b23
三問答釋妨問中饗祀者饗鄉也鄉之然後能饗焉 658 X21n0373_p0491b24
(中心鄉之祭即見饗)祭無已曰祀年常祭祀致祭無已也答中 659 X21n0373_p0491c01
二意一謂行祭在誠不須殺命初句出尚書武王命 660 X21n0373_p0491c02
君陳曰(君陳臣名)我聞至治馨香感于神明黍稷非馨明 661 X21n0373_p0491c03
德惟馨(謂享德不享物)次句出左傳苟有明信澗溪沼沚之 662 X21n0373_p0491c04
毛蘋蘩蘊藻之菜筐筥錡釜之器潢汙行潦之水可 663 X21n0373_p0491c05
薦於鬼神可羞於王公應知下文出周易既濟卦云 664 X21n0373_p0491c06
東鄰殺牛不如西鄰之禴祭實受其福(殷紂外東都文王為西伯 665 X21n0373_p0491c07
祭祀尚德故厚不如薄也)二謂鬼趣不同未必皆饗下明三品九 666 X21n0373_p0491c08
類差別其中以有內外障等縱有厚祭不能受饗既 667 X21n0373_p0491c09
於鬼趣無益是則祭祀徒施如目連母類可知矣。 668 X21n0373_p0491c10
三總結。 669 X21n0373_p0491c11
二顯同二初標列前雖明異未嘗不同以立事則異 670 X21n0373_p0491c12
宗孝則同今雖顯同未嘗不異以宗孝是同立事宛 671 X21n0373_p0491c13
異又復應知域中方外淺深教異事親宗孝彼此理 672 X21n0373_p0491c14
同當須以斯結括文旨。 673 X21n0373_p0491c15
二隨釋二初明存歿同三初示意紀孝行章即孝經 674 X21n0373_p0491c16
第十五句之文如次牒釋前二攝生前後二攝歿後 675 X21n0373_p0491c17
經曰五者備矣然後能事親故今以之對辨二教。 676 X21n0373_p0491c18
二牒釋五初居則致其敬儒中別於犬馬文出論語 677 X21n0373_p0491c19
子游問孝子曰今之孝者是謂能養至於犬馬皆能 678 X21n0373_p0491c20
有養不敬何以別乎(古有二解一曰犬以守禦馬 679 X21n0373_p0491c21
以代勞皆養人者一曰人之所養 680 X21n0373_p0491c21
乃至於犬馬不敬則無以別)釋中舉身七多即佛初成道還本國 681 X21n0373_p0491c22
時父王淨飯嚴駕出迎見佛作禮佛即踴身虛空高 682 X21n0373_p0491c23
七多羅樹(一多羅高七仞)禮訖下地發言起居斯則如來垂 683 X21n0373_p0491c24
為後軌今釋氏之子既末能踴身高七多羅樹但側 684 X21n0373_p0492a01
身而已然受其禮者僧俗之儀盡矣不正受者父子 685 X21n0373_p0492a02
之禮備焉。 686 X21n0373_p0492a03
二養則致其樂儒中怡聲下氣文出禮記父母有過 687 X21n0373_p0492a04
下氣怡色柔聲以諫之曲禮云凡為人子之禮冬溫 688 X21n0373_p0492a05
而夏清昏定而晨省(溫席扇床定衾枕省安居) 689 X21n0373_p0492a06
故有下引事東觀 690 X21n0373_p0492a06
漢記云黃香字文彊孝廉無婢僕躬執勤勞竭力侍 691 X21n0373_p0492a07
養暑則扇床枕寒則以身溫席釋中節量信毀如僧 692 X21n0373_p0492a08
祇律父母不信三寶即少供信則恣與若三衣一缽 693 X21n0373_p0492a09
理無與俗或恐字誤宜云衣食然今世俗謂僧長物 694 X21n0373_p0492a10
以為衣缽又恐疏主隨俗為言此謂貧乏故須分減 695 X21n0373_p0492a11
苟自富足不必彊與故有下引事須闍太子即大報 696 X21n0373_p0492a12
恩經太子父母被賊所篡逃逝他國失路絕糧乃割 697 X21n0373_p0492a13
己肉供須父母令達前路疏主舉此以厚況薄身肉 698 X21n0373_p0492a14
尚供餘可知矣。 699 X21n0373_p0492a15
三病則致其憂儒中文帝出漢書母薄氏疾病踰年 700 X21n0373_p0492a16
帝目不睫不解衣冠湯藥不嘗不進禮云君有疾飲 701 X21n0373_p0492a17
藥臣先嘗之親有疾飲藥子先嘗之文帝有焉武王 702 X21n0373_p0492a18
出禮記文王世子篇文王有疾武王不脫冠帶而養 703 X21n0373_p0492a19
文王一飯亦一飯文王再飯亦再飯旬有二日乃間 704 X21n0373_p0492a20
(間猶瘳也)釋中太子亦大報恩經忍辱太子父母疾重醫 705 X21n0373_p0492a21
者須不瞋人肉為藥太子自念生來不瞋因名忍辱 706 X21n0373_p0492a22
可充此藥又念國中設有不瞋者如何取彼救我親 707 X21n0373_p0492a23
乎遂自割肉充樂厥疾乃瘳高僧傳麗朗法師三論 708 X21n0373_p0492a24
宗匠母老而疾以母及經論文疏各置一頭不欲背 709 X21n0373_p0492b01
之橫檐而行隨所到處傳化供侍時人號之為橫行 710 X21n0373_p0492b02
朗此師肉身尚在西維(舊記引此新鈔乃引高齊 711 X21n0373_p0492b03
道紀事亦不殊)。 712 X21n0373_p0492b03
四喪則致其哀儒中武丁即殷高宗名論語子張問 713 X21n0373_p0492b04
曰書云高宗諒陰三年不言何謂也子曰何必高宗 714 X21n0373_p0492b05
古之人皆然(尚書說命云王宅憂亮陰三祀謂高 715 X21n0373_p0492b06
宗居憂信任百官陰默三年)子皋 716 X21n0373_p0492b06
即禮記高柴字子皋執親之喪也泣血三年(泣無聲如血下) 717 X21n0373_p0492b07
未嘗見齒(言笑之微)釋中目連如此經見母所食化成火 718 X21n0373_p0492b08
炭於是大叫悲號涕泣問前引西域記出家僧眾制 719 X21n0373_p0492b09
無號哭何故目連悲號大叫答此由尊者孝心深重 720 X21n0373_p0492b10
不省自身忘犯號哭仲尼云喪與其易也寧戚斯可 721 X21n0373_p0492b11
為例故雙林唱滅四眾悉皆椎胸大叫南山曰若高 722 X21n0373_p0492b12
節拔群由來清卓者故不局世情必任情喜怒隨俗 723 X21n0373_p0492b13
沉浮者至父母二師終亡而護夏不來雖來不展哀 724 X21n0373_p0492b14
苦者亦道俗同恥調御即佛十號中一對舉曰舁增 725 X21n0373_p0492b15
一阿含云淨飯王崩白﹝疊*毛﹞棺殮佛與難陀在前阿難 726 X21n0373_p0492b16
羅云在後難陀白佛父王養我願聽檐棺阿難羅云 727 X21n0373_p0492b17
亦爾佛念當來兇暴不報父母深恩故躬自檐棺大 728 X21n0373_p0492b18
千六反振動釋梵諸天皆悉趨赴代佛舁之佛執香 729 X21n0373_p0492b19
爐前引就山注中二句上句明事異下句顯哀同以 730 X21n0373_p0492b20
此科明同而引事全異故特示之且哭鬼舁棺而儒 731 X21n0373_p0492b21
禮不載釋氏有此則哀傷之情蓋已極矣雖二方禮 732 X21n0373_p0492b22
異亦儒教所許以喪主於哀故禮記云喪與其哀不 733 X21n0373_p0492b23
足而禮有餘不若禮不足而哀有餘是也。 734 X21n0373_p0492b24
五祭則致其嚴二初約儒釋對辨儒中薦筍即孝德 735 X21n0373_p0492c01
傳西晉孟宗為郎中母喪委官而歸母性嗜筍宗每 736 X21n0373_p0492c02
當時供奉母亡後冬至欲以筍祭乃入竹園哀告天 737 X21n0373_p0492c03
地乃得以薦之釋中餉飯如此經目連注中謂薦筍 738 X21n0373_p0492c04
是生前所好餉飯乃歿後所急生前歿後所須雖異 739 X21n0373_p0492c05
祭先之意彼此元同。 740 X21n0373_p0492c06
二勸改祭為齊二初出致祭本意至教謂佛法至極 741 X21n0373_p0492c07
之談報應即三世因果之事以人根未熟故真化難 742 X21n0373_p0492c08
弘且用周孔權施禮則以為佛教之前驅耳。 743 X21n0373_p0492c09
二會所立責違中初二句會通所立周孔既令敬事 744 X21n0373_p0492c10
神靈亦是密談三世報應但教尚淺局未及顯論或 745 X21n0373_p0492c11
者有謂人死神滅無有三世者是乃自誣性靈而蔑 746 X21n0373_p0492c12
棄祖禰也且夫周孔制典何嘗不言鬼神易曰游魂 747 X21n0373_p0492c13
為變是以知鬼神之情狀既情且狀其無形乎詩云 748 X21n0373_p0492c14
三后在天王配于京升靈上旻豈曰滅乎禮云夏尊 749 X21n0373_p0492c15
命事鬼敬神大禹所祗寧虛誕乎書稱周公請代武 750 X21n0373_p0492c16
王云能事鬼神姬且禱親可虛罔乎則知儒典神靈 751 X21n0373_p0492c17
之說稍符佛教識性之談故曰神靈則父母之識性 752 X21n0373_p0492c18
靈識不滅所謂常存也次二句反責其違初句牒上 753 X21n0373_p0492c19
常存之義後句正責厚形薄神厚形謂但行祭祀薄 754 X21n0373_p0492c20
神謂不嚴去識既其神識已生餘趣必假福善資其 755 X21n0373_p0492c21
獲益何得專祭此生之形而不薦助已往之識乎問 756 X21n0373_p0492c22
向曰神靈則父母之識性今祭神靈何以言其厚形 757 X21n0373_p0492c23
耶答以彼但敬生前之靈所以祭祀於神而不知識 758 X21n0373_p0492c24
性已遷他蘊故以厚形為責餘如前辨者即終身異 759 X21n0373_p0493a01
中。 760 X21n0373_p0493a02
三總結。 761 X21n0373_p0493a03
二辨罪福同中初標次釋釋中初罪同儒中即孝經 762 X21n0373_p0493a04
五刑章云五刑之屬三千罪莫大於不孝尚書舜典 763 X21n0373_p0493a05
舜語皋陶曰汝作士五刑有服注五刑者墨(刻其額而涅以 764 X21n0373_p0493a06
墨也其非事出入不以道義而訟者則加之)劓( 765 X21n0373_p0493a07
截其鼻也革輿服改制度者則加之)剕(刖其 766 X21n0373_p0493a07
足也澤關梁踰城郭者則加之)宮(男子則害其 767 X21n0373_p0493a08
勢女人則幽閉之也男女不以禮義交通者則加之 768 X21n0373_p0493a08
) 769 X21n0373_p0493a08
大辟(今之死刑也寇賊劫掠奪攘矯處者則加之 770 X21n0373_p0493a09
)此古五刑也周穆王享 771 X21n0373_p0493a09
國百年慮耄亂荒度遂召呂侯入為天子司﹝冠-寸+(敲-高)﹞令訓 772 X21n0373_p0493a10
夏贖刑增輕削重乃有墨刑千劓刑千剕刑五百官 773 X21n0373_p0493a11
刑三百大辟刑二百共成三千條唯五逆罪不在其 774 X21n0373_p0493a12
內為罪之極故言條越五擿者以五車繫五體縱橫 775 X21n0373_p0493a13
裂之三十國春秋池陽用妻言將母於山中殺之秦 776 X21n0373_p0493a14
王聞之令以五車殺之恩赦不該者縱有大赦大辟 777 X21n0373_p0493a15
已下悉免唯不該於逆罪赦爾雅曰舍也(郭璞注謂放置)周 778 X21n0373_p0493a16
禮曰國君過市則刑人赦釋中七逆謂出佛身血殺 779 X21n0373_p0493a17
父母和尚阿闍黎破羯磨轉法輪僧殺聖人小乘但 780 X21n0373_p0493a18
五(除和尚阿闍黎)大乘乃七戒黜七遮者菩薩戒本云若有 781 X21n0373_p0493a19
七遮者師不應與受戒無者得受以七逆障戒故須 782 X21n0373_p0493a20
黜退也阿鼻定入者觀佛相好經說犯逆為阿鼻因 783 X21n0373_p0493a21
阿鼻此云無間無間有二一苦無間(涅槃云間無蹔樂)二身 784 X21n0373_p0493a22
無間(一人獨墮此獄身遍獄中間無空處其獄四 785 X21n0373_p0493a23
方交過通徹八萬由旬身與獄等不相障礙)次 786 X21n0373_p0493a23
福同儒中旌於門閭謂國家凡於州縣有行孝義者 787 X21n0373_p0493a24
即賜旌表牓其門閭勸獎之意其在茲焉上天報者 788 X21n0373_p0493b01
如孝德傳郭巨家貧養老母有一子三歲母常減食 789 X21n0373_p0493b02
與之巨謂妻曰貧乏不能供給共汝埋之子可再有 790 X21n0373_p0493b03
母豈再得遂掘﹝土*冗﹞二尺餘忽見黃金一釜上云天賜 791 X21n0373_p0493b04
孝子郭巨官不得奪人不得取又董永喪親無以為 792 X21n0373_p0493b05
葬以身質錢一萬謂其主曰若無錢還當以為奴葬 793 X21n0373_p0493b06
訖將之中路逢女求為永婦乃為織絹還錢主畢其 794 X21n0373_p0493b07
女即去曰吾本天女見君至孝天使為君償債而已 795 X21n0373_p0493b08
其事實多避繁不引芝園以謂上天之報以釋較儒 796 X21n0373_p0493b09
盡誠行孝必得生天則上句為現福下句是來報亦 797 X21n0373_p0493b10
於理無違釋中孝名為戒既有孝行則戒德清白故 798 X21n0373_p0493b11
云瑩於戒德注中引經云乃至者彼文具云一者孝 799 X21n0373_p0493b12
養父母奉事師長慈心不殺修十善業二者受持三 800 X21n0373_p0493b13
歸具足眾戒不犯威儀三者發菩提心深信因果讀 801 X21n0373_p0493b14
誦大乘勸進行者如是三事名為淨業。 802 X21n0373_p0493b15
三總結。 803 X21n0373_p0493b16
四示勝田三初標牒。 804 X21n0373_p0493b17
二釋相二初通釋田義二初舉喻貯穀曰倉﹝隹*者﹞米曰 805 X21n0373_p0493b18
廩五穀者左傳云黍稷稻梁秫。 806 X21n0373_p0493b19
二合法中初別配以悲心對貧病悲田敬心對三寶 807 X21n0373_p0493b20
敬田孝心對父母恩田衣食即外財身命是內財別 808 X21n0373_p0493b21
對須爾義必互通如於貧病豈但有悲而無敬耶儒 809 X21n0373_p0493b22
禮尚云母不敬淨名云施城中最下乞人與難勝如 810 X21n0373_p0493b23
來等故必有敬心梵網云一切眾生無非父母故必 811 X21n0373_p0493b24
有孝心承順三寶亦是孝心佛滅法滅豈無悲心父 812 X21n0373_p0493c01
母不敬豈別犬馬病厄墮苦理應悲憫通義雖爾不 813 X21n0373_p0493c02
無傍正捨傍從正乃約別論故以三心各對一田次 814 X21n0373_p0493c03
有佛下通合可了藏識等者因中第八一切種子皆 815 X21n0373_p0493c04
在其中故云藏識果即大圓鏡智一切勝妙色身土 816 X21n0373_p0493c05
無漏功德盡在其中故唯識云大圓鏡智能現能生 817 X21n0373_p0493c06
身土智影貧窮無福慧等二句暗用法華經文上明 818 X21n0373_p0493c07
三田皆可種福法喻齊舉故通名福田也。 819 X21n0373_p0493c08
二別揀勝劣二初對揀二初舉喻礭或作确磽确瘠 820 X21n0373_p0493c09
薄之地也。 821 X21n0373_p0493c10
二合法中初合種子次貧有下合田地初合悲田佛 822 X21n0373_p0493c11
有下合敬田父母下合恩田各有肥瘦在文易曉是 823 X21n0373_p0493c12
知田雖确瘦若以精新種子種之亦隨分收成田縱 824 X21n0373_p0493c13
肥濃苟以乾焦種子種之即都無所獲然若具論勝 825 X21n0373_p0493c14
劣應須以種對田而為四句謂種新由肥種新田瘦 826 X21n0373_p0493c15
種焦田肥種焦田瘦前二句勝後二句劣及展轉勝 827 X21n0373_p0493c16
劣故知田雖勝劣要在用心心或懇切劣亦成勝心 828 X21n0373_p0493c17
設閑慢勝翻為劣涅槃經云若行施時不得擇是田 829 X21n0373_p0493c18
非田破戒持戒此則抑高下之心行普廣之惠在懇 830 X21n0373_p0493c19
切而不在閑慢也。 831 X21n0373_p0493c20
二顯勝中初標次謂佛下釋初敬田中具乎三寶自 832 X21n0373_p0493c21
恣是法餘二如文佛是化身住世僧是持戒大德次 833 X21n0373_p0493c22
恩田中所報父母是為現世及七世等後悲田中舉 834 X21n0373_p0493c23
厄難者以意取之以其本為濟於貧病父母既在飢 835 X21n0373_p0493c24
虛厄難其亦貧病之深重也又復加之三心懇切是 836 X21n0373_p0494a01
則田種二俱勝也。 837 X21n0373_p0494a02
三結示可解。 838 X21n0373_p0494a03
二藏乘所攝二初標示。 839 X21n0373_p0494a04
二隨釋二初三藏二初通釋名義三初舉詮旨各明 840 X21n0373_p0494a05
經律論三而名藏者謂攝一切所應知義故如其次 841 X21n0373_p0494a06
第文各有三初翻名次釋義後結顯初修多羅亦名 842 X21n0373_p0494a07
修妒路等契理則合於二諦契機則符彼三根所應 843 X21n0373_p0494a08
知義即理所化眾生即機故契經二字各含機理詮 844 X21n0373_p0494a09
定學者此據克性若約兼正亦詮餘二二毗奈耶亦 845 X21n0373_p0494a10
名毗尼此云律等調練生善是作持行制伏滅惡是 846 X21n0373_p0494a11
止持行三阿毗達磨亦名阿毗曇等涅槃是所向果 847 X21n0373_p0494a12
四諦即所觀理二皆屬境對向涅槃對觀四諦二並 848 X21n0373_p0494a13
屬智謂知苦斷集修道滅惑而趣向涅槃也婆沙云 849 X21n0373_p0494a14
因滅會真滅非真諦是也無漏慧者見道已去斷惑 850 X21n0373_p0494a15
智也。 851 X21n0373_p0494a16
二約化制收束開誘化導謂勸令信解制約行業謂 852 X21n0373_p0494a17
必使修持推微解釋該於化制經律各局論則兩通 853 X21n0373_p0494a18
然化制差別釋有四義具如賢首菩薩戒疏遺教宣 854 X21n0373_p0494a19
演亦嘗引用避繁不敘須者撿之。 855 X21n0373_p0494a20
二別判今經據名題者題曰經故據義意者如注可 856 X21n0373_p0494a21
知此中二意初約克性後約兼正故云亦也芝園記 857 X21n0373_p0494a22
曰詳其後判誠所未安且約藏攝經要知所屬若依 858 X21n0373_p0494a23
兩判未審此經定屬何藏一不可也又題標經義義 859 X21n0373_p0494a24
必應題若謂據題屬經據義屬律是則題與義別兩 860 X21n0373_p0494b01
不相應二不可也又經中但云行慈孝者皆應先為 861 X21n0373_p0494b02
父母作盂蘭盆又云是佛弟子修孝順者應念念中 862 X21n0373_p0494b03
常憶父母為作盂蘭盆等此乃通途勸導正是化義 863 X21n0373_p0494b04
何嘗定制此丘等年年行耶三不可也又南山云化 864 X21n0373_p0494b05
教通於道俗行教唯局內眾準下具列國王太子百 865 X21n0373_p0494b06
官萬民通明道俗非專內眾四不可也又下疏云制 866 X21n0373_p0494b07
令必為不為即是違制且律明違制必須結犯今不 867 X21n0373_p0494b08
行盂蘭盆為結何罪此由不達化制遂致乖疏義學 868 X21n0373_p0494b09
存公無宜執舊(上皆彼文排斥今疏)今試辨之彼之初義則局 869 X21n0373_p0494b10
判此經定屬經藏唯詮定學今依雜集論云復次開 870 X21n0373_p0494b11
示三學名素怛覽(即經藏也)準此豈非約兼正乎若堅執 871 X21n0373_p0494b12
克性以排兼正如斯經論云何會通此謬斥之一也 872 X21n0373_p0494b13
二謂題義不相應者且梵網大戒初成頓結制約行 873 X21n0373_p0494b14
業何名經耶此謬斥之二也三謂通途勸導正是化 874 X21n0373_p0494b15
義何嘗定制比丘等者經不云乎是佛弟子修孝順 875 X21n0373_p0494b16
者應念念中常憶父母年年七月十五日為作盂蘭 876 X21n0373_p0494b17
盆等豈佛弟子非比丘耶此謬斥之三也四引南山 877 X21n0373_p0494b18
化教通於道俗行教唯局內眾者詳其內眾語亦寬 878 X21n0373_p0494b19
通豈局剃染方名內乎梵網行教何以通被國王王 879 X21n0373_p0494b20
子百官等耶此謬斥之四也五謂違制必結犯者且 880 X21n0373_p0494b21
報親設供佛敕令行反不見從則為罪逆且違僧制 881 X21n0373_p0494b22
準律尚結況拒佛敕豈不然乎此謬斥之五也嗚呼 882 X21n0373_p0494b23
秉筆立言率從狂簡不思綆短反謂泉枯妄斥先賢 883 X21n0373_p0494b24
自貽深咎寄語來學竊勿循之。 884 X21n0373_p0494c01
  885 X21n0373_p0494c02
蘭盆經疏會古通今記卷上 886 X21n0373_p0494c03

 

 

 

 

 

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             以下是資料來源的相關訊息:

【經文資訊】卍新纂續藏經 第二十一冊 No. 373《盂蘭盆經疏會古通今記》

【版本記錄】CBETA 電子佛典 V1.3 (Big5) 普及版,完成日期:2007/07/06

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# 卍 Xuzangjing Vol. 21, No. 373 盂蘭盆經疏會古通今記

# CBETA Chinese Electronic Tripitaka V1.3 (Big5) Normalized Version, Release Date: 2007/07/06

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

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蘭盆經疏會古通今記卷上并序

本經佛學辭彙一覽(共 382 條)

一切義成

一切諸佛

七逆

七賢

二光

二如

二身

二明

二門

二教

二眾

二義

二障

二諦

二禪

二藏

人天

八識

十善

十聖

十號

三五

三心

三世

三衣

三車

三昧

三毒

三界

三乘

三根

三病

三尊

三塗

三業

三境

三論

三賢

三輪

三學

三藏

三寶

下地

口業

大千

大戒

大威德

大乘

大師

大悲

大菩提

大圓鏡智

大慈

小乘

不住生死

不過中食

五分法身

五位

五乘

五逆

五逆罪

五欲

內眾

六度

六道

六趣

六識

化佛

化身

化境

化轉

天眼

心心

心行

心佛

方外

止持

比丘

世界

世尊

世間

世間法

出世

出世間

出世間法

出家

功德

四大

四心

四事

四事

四洲

四相

四眾

四等

四塵

四德

四諦

外教

外道

布施

正受

正覺

生死

生報

由旬

目連

目犍連

示現

因果

如來

如法

安居

安隱

成住壞空

成佛

有相

牟尼

竹園

自恣

色身

行者

行相

行教

行業

衣缽

住持

佛化

佛身

佛事

佛具

佛果

佛法

佛教

佛滅

佛經

佛號

佛道

佛說

佛寶

別相

別解脫

利他

利生

利物

劫初

妙色

弟子

忍辱

戒法

戒相

戒經

我愛

沙門

見道

身土

事相

事理

事證

供養

受戒

受持

和尚

夜摩

宗密

定慧

定學

念念

念誦

拔苦

放生

果報

果滿

果德

法化

法身

法門

法界

法要

法師

法華

法滅

法輪

盂蘭盆

知苦斷集

空劫

空處

金剛

長老

長物

長養

阿含

阿鼻

阿蘭若

信解

南山

契理

契經

契機

威儀

威德

帝釋

後有

後佛

持戒

染衣

相好

相即

相應

苦行

倒懸

俱舍

修多羅

修行

修善

修道

修齋

兼利

冥加

夏末

差別

恩田

涅槃

涅槃相

涅槃相

真化二身

真佛

真身

真諦

破戒

神力

神咒

神通

神識

能所

般涅槃

追薦

鬼神

鬼趣

兜率

唯識

執事

婆羅門

宿因

得道

教化

教主

教行

教法

梵王

梵音

梵語

梵釋

殺生

清淨

深法

淨土

淨名

淨眼

淨飯王

淨業

淨德

理智

現世

異相

眾生

貪欲

通途

勝處

報因

報佛

報恩

尊者

惡趣

悲田

悲智

普賢

智度

智德

智慧

無始

無始無明

無明

無量

無間

無漏

無漏慧

發菩提心

發願

等覺

善巧

善業

菩提

菩提心

菩提樹

菩薩

菩薩戒

華嚴

虛空

虛無

勤行

勤息

圓覺

微塵

微塵數

意樂

慈悲

敬田

業報

楞伽

滅法

煩惱

當來

當機

萬行

經宗

經律論

經論

經藏

罪福

群生

聖人

聖教

解脫

道中

道果

道俗

達磨

過去

僧寶

厭世

壽命

對治

福田

福德

福慧

種子

精進

誓願

說法

說通

摩頂

緣起

羯磨

諸天

諸佛

賢劫

賢劫千佛

賢首

遮那

餓鬼

器界

機教

閻浮

隨分

應化

禪師

聲聞

齋七

齋戒

斷惑

斷結

斷德

藏識

轉法輪

離相

壞色

難陀

顛倒

譬喻經

釋子

釋迦

釋迦牟尼

釋梵

蘭若

權教

權實

權實二教

變化

變易

顯教

大藏經 冊別目錄