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閑居編第三
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宋孤山沙門 智圓 著
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涅槃玄義發源機要記序
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夫涅槃無方佛性無體而菩薩見之謂之假二乘見
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之謂之空凡夫日用而不知故如來之道鮮矣古者
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能仁大覺愍群機之未悟也於是仰觀妙理俯立嘉
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號圓常之經於是乎作也其體言見心得兔忘蹄不
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知紀極洎乎去聖踰遠人根漸鈍故四依大士撰之
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以號童蒙之類又不能曉其旨故人師申之以記俾
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因記以了疏因疏以知經因經以識理理斯達矣孰
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為經乎孰為疏乎孰為記乎混而為一則如來之道
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不遠而復若乃考其功則記為啟發之先也故秉筆
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立言者實難其人嘗試論之夫欲開前疑決後滯者
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必在乎識也學也才也匪識胡以宗圓理斷是非匪
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學胡以曉群言通理論匪才則言之不文行之不遠
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三者備矣始可與言筆削已矣斯玄疏者蓋章安法
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師用智者義趣演龍猛宗旨以申經意也遂古作者
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莫之與京圓不佞識昧學寡才短故非立言之人也
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竊念斯文墜地傳授道息於是辨理解紛而筆記之
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乃有玄記兩卷疏記二十卷文淺義遷實無所取意
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者俟夫後世者有達如荊溪者忿我之紕謬秉洪筆
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敷麗藻而發揮之俾斯經斯疏光大於時導無窮之
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機入秘密藏者豈不功由於我邪夫經名者題牓大
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理經文者剖析眾義眾義由大理所出也譬若觀發
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源必知其流多也挹眾流必知其源一也故玄之五
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義疏之五門大底申明於此旨使大理眾義總別相
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涉無越三德爾夫三德者實諸佛之所證也眾生之
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所具也生佛不二同歸于心若然者則首題之總品
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卷之別在我方寸豈他物哉嘗撰疏記以指歸為名
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者蓋令於別而識總也今玄記以發源為號者蓋令
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於總而識別也此乃贊述疏主之微旨耳豈古自我
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作哉抑又此之玄義皆用經語以成文章具引則文
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煩略之又義闕繇是粗徵經文聊輔大義機要之名
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又在此也吾宗達人且不以狂簡罪我或有可觀無
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隱乎爾時聖宋三葉天子在宥之十七載大中祥符
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紀號之七年歲次甲寅正月既望錢唐沙門釋智圓
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字無外於大慈山崇法寺方丈絕筆序云。
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維摩經略疏垂裕記序
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吾祖智者著疏申經其文彌廣而荊溪撰記解疏其
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文彌略者何(疏三十四卷記三卷)蓋於疏文有意乎刪削故不
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暇詳悉也自時厥後略疏既成而益行于代後世童
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蒙執記尋疏而文義迴互難以措懷又其間所談理
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事記有不釋者往往聞其率情繆說多矣至若依正
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相在之義心外無境之談布在斯文明猶指掌而翻
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謂無情無成佛義其謬一也通相三觀既昧階位莫
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定其人其謬二也三種羯磨不本律部妄為之說其
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謬三也周時佛興星隕如雨大師正指佛生二莊之
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世而竟以昭王二十四年解之其謬四也其間方伯
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連師之名講武治兵之說罔測所自故多穿鑿其謬
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五也略數之凡五不韙且古人有言曰子既生不免
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水火母之罪也成童不就師傳父之罪也就師學問
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無方心志不通師之罪也以吾志圖訓誘安得不辭
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而闢之引而伸之晦者使之明窒者使之通俾吾智
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者荊溪之道昭昭然若仰天庭而睹白日且不為昏
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情所隱也屬講訓多故莫諧執筆大中祥符八年青
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龍乙卯秋九月自錢唐泛舟西邁訪故人奉蟾於吳
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興武康之龍山蘭若得上方而居焉其堂閣蹇產林
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泉岑寂左顧疊嶂接法瑤之小山(高僧法瑤宋元
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嘉中尚書沈演之請
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住武康小山寺撰述涅槃等疏)下瞰平波浸防風
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之故邑(地有封禺二山昔吳
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王夫差問仲尼防風何守曰守封禺之山蓋防風氏
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治此二山)既饒勝概且遠囂俗
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香火有暇宜事筆削乃尋繹略疏別為解釋其荊溪
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舊記或與略疏符合者則隨段引用又有道暹師者
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乃荊溪之門人亦嘗撰記雖解義無取而援據或
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當今擇善而從之例皆標指名目貴分今古彼類康
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成之注傳盡與服虔此非郭象之竊名不言向秀於
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十月十二日染翰越十二月十三日絕筆凡為十卷
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號垂裕記蓋垂優裕之道以示子孫俾無嚮者之五
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謬耳若呈諸達人則吾豈敢或曰明敏之徒尋荊溪
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記自得徹旨豈待子之詳載然後離謬乎則子之功
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無所施也對曰夫警昏睡也輕者則怡聲重者則大
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呼及其覺之一也噫荊溪既怡聲於前今吾也大呼
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於後及其擊蒙發覆自見其異不異也。
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閑居編第三
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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
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閑居編第三
本經佛學辭彙一覽
(共 35 條)
二乘
三德
三觀
上方
凡夫
大士
大師
大慈
大覺
方丈
四依
玄義
生佛
如來
成佛
佛性
別相
妙理
沙門
依正
涅槃
秘密
秘密藏
密藏
理論
眾生
智者
無情
菩薩
維摩
羯磨
諸佛
龍猛
總別
蘭若