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閑居編第二
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大宋孤山沙門 智圓 著
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遺教經疏序
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夫法身無象不生不滅至理絕言非小非大既而茫
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茫萬彙迷而不復冥冥群有流以忘返是故能仁大
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覺運無緣至慈出五濁惡世應物現形隨機授道或
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頓霑大益或漸入佛乘或圓機未熟終稟小化託餘
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佛而決了指他國以會歸既一期事息故雙林告滅
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巍巍聖德蕩蕩玄化包十方而非廣 九世而非遠
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蓋不可得而思議焉佛遺教經者其終稟小化之謂
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與將慮夫滅度之後也戒珠掩耀法乳澆薄乃於中
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夜有茲顧命於是乎澡身浴德者游泳於解脫之淵
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跂高履尚者馳驚於清淨之道正法由斯而久住諸
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天於是以致敬王臣庶幾其化士民寅亮其風大矣
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哉遺教之益也如此非夫大悲淳至俯哀未習者其
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孰能臻於此耶在昔天竺馬鳴論之於前楊隋靈裕
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疏之於後逮乎李唐懷素律師者亦有斯述慨茲兩
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疏今也則亡遂使茲經傳授道息嗟乎法雨愆期炎
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炎之火宅莫救辨雷匿響蠢蠢之迷蟄未發每一思
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及嘗疚于懷由是不揆檮昧彌縫其闕用馬鳴之章
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X56n0949_p0872b08 |
句遵智者之法門依經辨理亦已備矣雖不足以下
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武前哲而聊可以詒謀來裔云。
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瑞應經疏序
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夫真身湛爾非色象之可見妙道寂然豈文字之能
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說至哉能儒調御妙覺真人得非色像之法身證無
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文字之妙道觀乎三界憫彼群迷於是乎非身現身
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俯提弱喪無說而說下擊童蒙既而機有利鈍故法
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分高下譬諸鑒明不動妍醜因形而現水性無變方
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圓逐器而改若乃深求其致則咸會一如仰觀本懷
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則唯為大事盛矣美矣蓋不可得而思議焉太子本
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起瑞應經者如來演說旨趣淵博恭明翻譯文辭炳
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爛言本起者則碇光與記言瑞應者則王宮誕爾總
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茲二事立此美號蓋小機之所見乃鹿野之始說陳
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乎事則陟遐自邇指乎理則極深研幾實照昏衢之
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耀靈裂惑網之太阿也嗟乎古無贊述世弗流通予
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實無似輒為解釋雖鴻筆麗藻大有愧於前修而考
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文責實亦無慚於來學云。
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觀普賢行法經疏序
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夫觀普賢行法經者乃法華三昧之要門一實境界
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之直道也論事儀則六根顯過考理觀則一心本空
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實生死海之巨航煩惱病之良藥矣嗟乎至與後學
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弗傳遂扶疾含毫為經作疏雖擘肌分理未能符於
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聖心而合異離堅或可益於來裔也。
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佛說阿彌陀經疏序
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夫心性之為體也明乎靜乎一而已矣無凡聖焉無
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依正焉無延促焉無淨穢焉及其感物而動隨緣而
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變則為六凡焉為三聖焉有依焉有正焉依正既作
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則身壽有延促矣國土有淨穢矣吾佛大聖人得明
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靜之一者也乃假道於慈託宿於悲將欲敺群迷使
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復其本於是乎無身而示身無土而示土延其壽淨
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其土俾其欣促其壽穢其土俾其厭既欣且厭則漸
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誘之策行矣是故釋迦現有量而取穢土非欲其厭
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邪彌陀現無量而取淨土非欲其欣乎此則折之彼
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則攝之使其復本而達性耳故淨名曰隨所調伏眾
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生而取佛土者其是之謂乎雖寶樓金池為悅目之
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翫而非惑蕩之色而能達唯心無境矣雖風樹鳥聲
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有入耳之娛而非惉懘之音而能念三寶有歸矣夫
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如是則復乎明淨之體者如轉掌耳經云眾生生者
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X56n0949_p0872c22 |
皆是阿鞞跋致是也大矣哉聖人之善權也如此是
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故群經森列而偏讚淨方其有旨哉佛說阿彌陀經
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者其偏讚之謂歟吾愛其辭簡而理明其文約而事
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備足可以誘弱喪而擊童蒙焉於是約龍樹之宗準
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智者之說依經辨理為之義疏若極深研幾則吾豈
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敢庶乎有助於真風為益於後昆爾。
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閑居編第二
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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 第五十六冊 No. 949《閑居編》CBETA 電子佛典 V1.11 普及版
# 卍 Xuzangjing Vol. 56, No. 949 閑居編, CBETA Chinese Electronic Tripitaka V1.11, Normalized Version
=========================================================================
閑居編第二
本經佛學辭彙一覽
(共 71 條)
一心
一如
一期
一實
九世
十方
三昧
三界
三寶
大悲
小機
不生
不生不滅
五濁
六凡
六根
天竺
心性
火宅
正法
生死
生死海
如來
有流
行法
佛土
佛乘
佛說
妙覺
戒珠
沙門
依正
法身
法乳
法門
法華
法華三昧
阿鞞跋致
非色
律師
風大
真人
真身
馬鳴
唯心
國土
寂然
清淨
淨土
淨名
理觀
眾生
普賢
智者
無量
無慚
無緣
滅度
煩惱
瑞應
群有
群迷
聖人
解脫
道觀
濁惡
隨緣
龍樹
彌陀
穢土
釋迦