1 X57n0956_p0069b01 　 2 X57n0956_p0069b02 　 3 X57n0956_p0069b03 　 4 X57n0956_p0069b04 　 5 X57n0956_p0069b05 山家義菀卷上 6 X57n0956_p0069b06 　 7 X57n0956_p0069b07 　　　　雲間沙門　可觀　述 8 X57n0956_p0069b08 　　　　山陰法孫　智增　證 9 X57n0956_p0069b09 　雙游　金錍義十篇 10 X57n0956_p0069b10 　總別　辯岳師三千書 11 X57n0956_p0069b11 　　雙游(此篇因講次說講下隨聽記之) 12 X57n0956_p0069b12 雙游本出大經鳥喻品中疏解難會諸文遍用以示 13 X57n0956_p0069b13 圓即從來講家少有說者相傳唯永嘉諸前輩多示 14 X57n0956_p0069b14 說之但少有義章予嘗苦心斯文今輒考論聊分為 15 X57n0956_p0069b15 二初辨兩家各據次明二用元意初科又開為二初 16 X57n0956_p0069b16 敘兩家所說次評兩家所見。 17 X57n0956_p0069b17 初敘者先敘淨覺於十諫中因四明妙宗云□家所 18 X57n0956_p0069b18 判丈六尊特不定約相多少分之剋就真中感應而 19 X57n0956_p0069b19 辯四明既約此辨生身尊特不須現起高大只就丈 20 X57n0956_p0069b20 六生身示現尊特如常所說淨覺諫云應有權實相 21 X57n0956_p0069b21 有優降應同居正用生身應方便實報正用尊特圓 22 X57n0956_p0069b22 人了知只一法體起二應用用即體故一相叵得體 23 X57n0956_p0069b23 即用故諸相宛然大師尚說蛣蜣名相至於究竟何 24 X57n0956_p0069b24 緣定以生身名相須是尊特名相耶常無常二用二 25 X57n0956_p0069c01 鳥雙游如何分別淨覺意謂同居無常生身對方便 26 X57n0956_p0069c02 實報常身尊特如此相對方可分別二用若生身即 27 X57n0956_p0069c03 是尊特則不可分別二用也此是淨覺所說其次四 28 X57n0956_p0069c04 明於解謗中引本疏所解云事理中邊非二中而二 29 X57n0956_p0069c05 中此之三番收二用盡若身若土若人若法一一無 30 X57n0956_p0069c06 不具足二用互遍互收乃至云學者應知但得無常 31 X57n0956_p0069c07 則失常用得常用者二用雙融若也不依時教明之 32 X57n0956_p0069c08 但逐現起身相辨者則圓妙二用義永沉矣四明此 33 X57n0956_p0069c09 意遍示一切諸法無不具二用之義生身即尊特也 34 X57n0956_p0069c10 此是四明所說次評者只一大經二鳥雙游常無常 35 X57n0956_p0069c11 二用兩家雖建立如矢石相違然無不引而用之者 36 X57n0956_p0069c12 良由兩家所見不同淨覺但取分別而說全失二用 37 X57n0956_p0069c13 相即今問大經二用以二鳥雙游喻之為取分別為 38 X57n0956_p0069c14 取相即本為明二用相即而返取分別者故知淨覺 39 X57n0956_p0069c15 失意尤甚縱而言之分別可以若其相即正違自所 40 X57n0956_p0069c16 建立奪而言之分別亦失何也雖分別二用二用當 41 X57n0956_p0069c17 處一體相即不同偏教四明生身即尊特正得二用 42 X57n0956_p0069c18 元意雙游正喻相即須更議論者如四明生身即尊 43 X57n0956_p0069c19 特此是無常即常若常即無常還可說尊特即生身 44 X57n0956_p0069c20 否若云可以不聞此說況復方便實報所現之身如 45 X57n0956_p0069c21 何倒即同居生身若云不可相即論之合作此說何 46 X57n0956_p0069c22 也生身即尊特是無常即常自合常即無常尊特即 47 X57n0956_p0069c23 生身又復四明兩種尊特示現尊特可以說無常即 48 X57n0956_p0069c24 常現起尊特如何可以作相即之說此似難會未審 49 X57n0956_p0070a01 如何可以四明之說婉順雙游相即之義此義俟下 50 X57n0956_p0070a02 明之。 51 X57n0956_p0070a03 次明二用元意又開為二初出二用之文次明二用 52 X57n0956_p0070a04 之義初出文者先出經疏後定法喻經文正如釋籤 53 X57n0956_p0070a05 所引大經鳥喻品云善男子鳥有二種一名迦鄰提 54 X57n0956_p0070a06 二名鴛鴦遊止共俱不相捨離經中設此喻者蓋為 55 X57n0956_p0070a07 答前迦葉所問云何共聖行故又如經云隨有眾生 56 X57n0956_p0070a08 應受化處如來於中示現受生雖現受生而實無生 57 X57n0956_p0070a09 是故如來明常住法如迦鄰提鴛鴦此乃略出經文 58 X57n0956_p0070a10 其次疏文者亦正如釋籤所引今言雙游者生死涅 59 X57n0956_p0070a11 槃中俱有常無常在下在高雙游並息事理相即二 60 X57n0956_p0070a12 即中中即二非二中而二中事理雌雄義並成若據 61 X57n0956_p0070a13 本疏應云生死俱常無常涅槃亦爾在下在高雙游 62 X57n0956_p0070a14 並息即事而理即理而事二諦即中中即二諦非二 63 X57n0956_p0070a15 中而二中是則雙游義成雌雄亦成事理雙游其義 64 X57n0956_p0070a16 既成名字觀行乃至究竟雙游皆成橫豎具足無有 65 X57n0956_p0070a17 缺減已上略出疏文定法喻者經中能喻是二鳥雙 66 X57n0956_p0070a18 游之事所喻之法是共聖行若喻共聖行者是菩薩 67 X57n0956_p0070a19 所修此則稍局局所修行如四明所說若身若土若 68 X57n0956_p0070a20 人若法一一無不具足二用互遍互收此則甚通通 69 X57n0956_p0070a21 一切法當知經文雖局喻共聖行然而雙游之義其 70 X57n0956_p0070a22 義復通遍攝一切以非常非無常之體其體遍攝故 71 X57n0956_p0070a23 故一切法能常能無常也。 72 X57n0956_p0070a24 其次明二用之義又開為二初評舊二明今評舊者 73 X57n0956_p0070b01 如昔人義章有二義一者生死涅槃相對二者雙游 74 X57n0956_p0070b02 並息相對初義者以涅槃是事即理生死是理即事 75 X57n0956_p0070b03 涅槃理中具乎二用此是約事理相對其餘中邊亡 76 X57n0956_p0070b04 照二義亦然次雙游並息相對者以雙游對事與上 77 X57n0956_p0070b05 二邊及而二中並息是二用歸體對理二即中及非 78 X57n0956_p0070b06 二中昔人作此說者略有二失一者濫古師所解二 79 X57n0956_p0070b07 者失雙游元意如古師解章安破云一鳥窮下之生 80 X57n0956_p0070b08 死一鳥窮高之涅槃昇沉永乖雙游何在既指涅槃 81 X57n0956_p0070b09 是理生死是事正當一鳥窮高一鳥窮下雙游不成 82 X57n0956_p0070b10 正為章安所破既窮高下遂失雙游元意雙游本喻 83 X57n0956_p0070b11 一體相即如何以生死涅槃相對以為雙游又復章 84 X57n0956_p0070b12 安三番並云二用卻以二諦即中及非二中為并息 85 X57n0956_p0070b13 歸體此當柝二用一半歸體則二用不成。 86 X57n0956_p0070b14 其次明今者又開為二初正明二釋疑正明又開五 87 X57n0956_p0070b15 義初高下二事理三遊息四橫豎五凡聖初義者如 88 X57n0956_p0070b16 疏云生死俱有常無常涅槃亦爾在下在高雙游並 89 X57n0956_p0070b17 息此之生死涅槃如何分之不出迷悟如來在悟所 90 X57n0956_p0070b18 得涅槃為高眾生在迷所有生死為下以由經正談 91 X57n0956_p0070b19 三德涅槃乃是如來所得之果此之所得所證之果 92 X57n0956_p0070b20 三德妙理本非別法全指眾生生死三道當體即是 93 X57n0956_p0070b21 然則生死涅槃既迷悟不同如何見當體相即當知 94 X57n0956_p0070b22 所以體即者良由各具常無常二用故以高下明之 95 X57n0956_p0070b23 乃成各具若約事用之義雖則各具二用體同強分 96 X57n0956_p0070b24 迷悟本無差別此則三法理體無差如此明其高下 97 X57n0956_p0070c01 始見雙游最初本體第二事理者如疏云即事而理 98 X57n0956_p0070c02 即理而事二諦即中中即二諦非二中而二中是則 99 X57n0956_p0070c03 雙游義成雌雄亦成然此事理如何分之當知事即 100 X57n0956_p0070c04 事造三千理即理造三千既便是事理二造如淨名 101 X57n0956_p0070c05 記所示事暗非暗理明非明雖即事理位殊亦曰事 102 X57n0956_p0070c06 理不相妨礙由因雙游成果雙游故也行於非道理 103 X57n0956_p0070c07 亦如之故得證向雙游句已則三千世間皆名非道 104 X57n0956_p0070c08 所示癡愛不離空中明暗理同方名佛道以此文言 105 X57n0956_p0070c09 之豈非荊谿以二造便是雙游事理之義是故當知 106 X57n0956_p0070c10 只一三千在高在下雙游並息即四明所謂互遍互 107 X57n0956_p0070c11 收乃成互具二用即事理二造三千二造即是三諦 108 X57n0956_p0070c12 故有次番二諦即中中即二諦生死涅槃一切諸法 109 X57n0956_p0070c13 一一無非即三諦故一一具故故有事理二造三千 110 X57n0956_p0070c14 中邊既即一體不二一亦不立是故第三一番有亡 111 X57n0956_p0070c15 照也三諦俱亡故非二中雖亡而照三諦俱照故而 112 X57n0956_p0070c16 二中事理後有此二番者不出中邊亡照雖有三番 113 X57n0956_p0070c17 只是事理三諦三千中邊亡照只是釋成事理法體 114 X57n0956_p0070c18 如此三諦俱亡俱照便同輔行云三諦無形俱不可 115 X57n0956_p0070c19 見此即俱亡然後俱照云然即假法可寄事辨即此 116 X57n0956_p0070c20 假法即空即中空中二體二無二也心性不動假立 117 X57n0956_p0070c21 中名亡泯三千假立空稱雖亡而存假立假號此文 118 X57n0956_p0070c22 便同雙游中非二中而二中一番如此二用方見即 119 X57n0956_p0070c23 一切法遍一切處無法不然無法不可何以故不出 120 X57n0956_p0070c24 三千三諦故第三游息者游即雙游息即並息如疏 121 X57n0956_p0071a01 云在下在高雙游並息然此事理常無常法如何論 122 X57n0956_p0071a02 於游息當知若約事理相對以論相即於能常能無 123 X57n0956_p0071a03 常點示相即謂之雙游以雙游只是相即故淨名記 124 X57n0956_p0071a04 云理性相即故曰雙游又云事理相即義不相妨又 125 X57n0956_p0071a05 云雙游之言必相即故故知雙游只是相即在喻謂 126 X57n0956_p0071a06 之雙游在法謂之相即若乃並息者雙游既約相即 127 X57n0956_p0071a07 並息便可知之此約一體而論二鳥並息以喻事理 128 X57n0956_p0071a08 一體大底約一法論之故喻之以並息約二法論之 129 X57n0956_p0071a09 故喻之以雙游雖有二鳥而游息未嘗不俱巧喻事 130 X57n0956_p0071a10 理一體相即其妙如此此如章安云第一義者非常 131 X57n0956_p0071a11 無常故無差別若二鳥雙游明其二用二鳥俱息明 132 X57n0956_p0071a12 其雙寂即用而寂寂滅為樂是大涅槃文中既以第 133 X57n0956_p0071a13 一義大涅槃以論雙息豈非一法而論並息若得此 134 X57n0956_p0071a14 意中道之理同名為用便自可會第四橫豎者如疏 135 X57n0956_p0071a15 云橫豎具足無有缺減如何辨於橫豎當知橫則約 136 X57n0956_p0071a16 法也豎則約人也以由三番一體相即生死涅槃更 137 X57n0956_p0071a17 無差別如何揀之所以須約橫豎今家凡論諸大乘 138 X57n0956_p0071a18 經生死即涅槃處一言即者不可不揀便有六即故 139 X57n0956_p0071a19 須約人若以六即揀之如荊谿所謂豈可障智無明 140 X57n0956_p0071a20 猶存不破而得名為明暗相即故修觀者理亦相即 141 X57n0956_p0071a21 豈可一向推功上人當知約橫論豎一一具足約豎 142 X57n0956_p0071a22 論橫無有缺減如此則約法橫論雖乃雙游並息約 143 X57n0956_p0071a23 人豎辨不妨在下在高又復橫者只是理同故即豎 144 X57n0956_p0071a24 者只是事異故六橫豎義不相妨事理未嘗暫異故 145 X57n0956_p0071b01 荊谿云深符圓旨永離眾過良由於此第五凡聖者 146 X57n0956_p0071b02 如疏云此中備有凡凡共行凡聖共行非凡非聖共 147 X57n0956_p0071b03 行約人法分別俱成然則上約豎明已屬約位之義 148 X57n0956_p0071b04 今來何得又約凡聖當知經中鳥喻正答云何共聖 149 X57n0956_p0071b05 行之問既約雙游並息以明共行所以須論凡聖共 150 X57n0956_p0071b06 等須如此之非凡非聖者即上所謂理同若乃凡聖 151 X57n0956_p0071b07 即上所謂事異凡聖約迷悟別揀橫豎約因果通揀 152 X57n0956_p0071b08 通揀者今家通揀諸大乘經即義別揀者為依經中 153 X57n0956_p0071b09 辨法別揀辨法者以經中意雖凡聖迷悟高下不同 154 X57n0956_p0071b10 其法體未嘗不同即雙游並息元意即大經談常之 155 X57n0956_p0071b11 大綱五義不同總是准大經本疏一文開演涅槃大 156 X57n0956_p0071b12 義如此。 157 X57n0956_p0071b13 釋疑者略有五重初釋唯在大經之疑二釋事造無 158 X57n0956_p0071b14 常之疑三釋理造為用之疑四釋部通餘教之疑五 159 X57n0956_p0071b15 釋應身二用之疑初重者今問一代諸大乘經無不 160 X57n0956_p0071b16 談即何故二用唯在大經當知此乃只是文別所以 161 X57n0956_p0071b17 文別此經者良由此經正談常故如荊谿云涅槃扶 162 X57n0956_p0071b18 律顯常又如妙玄謂之談常辨性若乃常破無常即 163 X57n0956_p0071b19 對治法非第一義如疏云二鳥雙游譬喻如來無二 164 X57n0956_p0071b20 二用釋論云常與無常是對治法非第一義然今此 165 X57n0956_p0071b21 明如來無二二用者非常非無常能常能無常與法 166 X57n0956_p0071b22 華部同若在法華作權實說若在大經作常無常說 167 X57n0956_p0071b23 雖隨緣不同所說有異論其法義殊途同歸權之與 168 X57n0956_p0071b24 實常與無常蓋同出而異名爾若常破無常便同法 169 X57n0956_p0071c01 華判羲無常異於常故若第一義非常非無常能常 170 X57n0956_p0071c02 能無常便同法華開義如疏云開昔無常即是今常 171 X57n0956_p0071c03 如此明之二用之文文別大經不通昔教何以故昔 172 X57n0956_p0071c04 教未開顯故若不約開顯明常直約一體相即圓常 173 X57n0956_p0071c05 言之此義稍通諸大乘經　釋第二重疑者今問事 174 X57n0956_p0071c06 造若是無常正如淨覺所破之見以淨覺正用此文 175 X57n0956_p0071c07 何以得知如義編中引淨名記以三千為非道空中 176 X57n0956_p0071c08 為佛道乃云寄語後學熟思此文淨名記中正以佛 177 X57n0956_p0071c09 道非道是雙游羲若如此則事是無常正合淨覺以 178 X57n0956_p0071c10 三千為所破當知不然今此二用正顯四明事理一 179 X57n0956_p0071c11 體相即豈有無常為可破法今此二用既一體相即 180 X57n0956_p0071c12 無常全是於常不動一法方見二用雙游並息若乃 181 X57n0956_p0071c13 破事顯理正違二用是則雙游一切不成如妙玄破 182 X57n0956_p0071c14 古謂之單輪隻翼不能飛運正遭此責須了常與無 183 X57n0956_p0071c15 常事理三諦一體相即在下在高法法宛然若不親 184 X57n0956_p0071c16 見此意幾遭淨覺僻解所惑何能盡見他人之非何 185 X57n0956_p0071c17 能深明圓即之義　釋第三重疑者今問荊谿云理 186 X57n0956_p0071c18 體無差差約事用如何今來所明理造並屬於用若 187 X57n0956_p0071c19 事若理俱名為用此之一問由來久矣亦可開作二 188 X57n0956_p0071c20 問一問理造屬用二問二用無體今試為伸釋之此 189 X57n0956_p0071c21 有二意一約法體示二約果用示約法體者今此二 190 X57n0956_p0071c22 用非約事理相對從理體起事用之義今此謂之用 191 X57n0956_p0071c23 者只是造之異名言二用者猶言二造也在華嚴謂 192 X57n0956_p0071c24 之造在大經謂之用若信事理俱造何疑事理不俱 193 X57n0956_p0072a01 名用若事理相對不妨理體無差差約事用此義自 194 X57n0956_p0072a02 在約果用者良由如來果上得非常非無常一體故 195 X57n0956_p0072a03 能順眾生或作無常說或作常說又開無常即常乃 196 X57n0956_p0072a04 如來果上所用並屬施設故名為用如疏云昔用無 197 X57n0956_p0072a05 常今教遍一切法悉開為常當知皆是佛之勝用得 198 X57n0956_p0072a06 此二意方見二用所歸不迷元意是故疏中不曾言 199 X57n0956_p0072a07 體只云二用良由於此有人乃謂並息為體又如舊 200 X57n0956_p0072a08 師所說還指理為並息二用歸體此皆矢雙游元意 201 X57n0956_p0072a09 事理體一如向所說　釋第四重疑者如金錍云若 202 X57n0956_p0072a10 約部通論一切兼帶又如鈔玄云涅槃猶帶三乘得 203 X57n0956_p0072a11 道若如此則大經既通餘教偏小如何亦得明此雙 204 X57n0956_p0072a12 游之義當知如上所明此約同法華開權而說即是 205 X57n0956_p0072a13 經初所開常宗偏小若開即知此是圓常之法終以 206 X57n0956_p0072a14 此為究竟所歸雖稟餘教乃暫爾耳如荊谿云權用 207 X57n0956_p0072a15 三教以為蘇息實不保權以為究竟即是此意又復 208 X57n0956_p0072a16 當知大經用權自有二意一為後段二為滅後為後 209 X57n0956_p0072a17 段者此是追施為調熟故為滅後者如妙玄云涅槃 210 X57n0956_p0072a18 臨滅更扶三教誡約將來使末代鈍根不於佛法起 211 X57n0956_p0072a19 斷滅見所謂扶律顯常不出此之二意　釋第五重 212 X57n0956_p0072a20 疑者今問如上所明二鳥雙游所喻之法如本疏所 213 X57n0956_p0072a21 明三番自是事理中邊亡照若淨覺四明各據以明 214 X57n0956_p0072a22 應身二用莫與本疏所解殊不相干如何兩家可以 215 X57n0956_p0072a23 引之不但淨覺如四明生身即尊特此自是應身解 216 X57n0956_p0072a24 脫隨機之用若爾三番言之義當事理中屬事三諦 217 X57n0956_p0072b01 中屬假如何可以直將雙游證之成應身二用當知 218 X57n0956_p0072b02 若依淨覺但將二用直欲屬對生身尊特斥四明云 219 X57n0956_p0072b03 常無常二用二鳥雙游如何分別此則不可何也雙 220 X57n0956_p0072b04 游之喻本非明應身二用雙游二用自是約法橫義 221 X57n0956_p0072b05 應身二用自是約人豎義以由應身二用正是能顯 222 X57n0956_p0072b06 究竟果人佛界二身此正如荊谿破古謂之望聲釋 223 X57n0956_p0072b07 義今若依四明所說正得雙游元意生身所以即尊 224 X57n0956_p0072b08 特者雙游遍一切法無非事理三諦一體相即一一 225 X57n0956_p0072b09 互具一一互收故故能證成佛界二身生身尊特一 226 X57n0956_p0072b10 體相即所以不同淨覺自如胡越若丈六若高大一 227 X57n0956_p0072b11 一相好當處無不即具事理三諦豈有一法而有缺 228 X57n0956_p0072b12 減如向辨兩家各據議論四明所說有尊特即生身 229 X57n0956_p0072b13 如何方便實報所現之身倒即同居之身若曉今意 230 X57n0956_p0072b14 不妨相即不動一法即具事理三諦故豈可將兩身 231 X57n0956_p0072b15 相合以為相即如四明云應知但得無常則失常用 232 X57n0956_p0072b16 得常用者二用雙融故云無不即具事理三諦所以 233 X57n0956_p0072b17 若丈六若高大一一無有分齊四明之宗妙盡於此 234 X57n0956_p0072b18 五重釋疑兼前兩意總是大經二鳥雙游。 235 X57n0956_p0072b19 　　金錍義十篇 236 X57n0956_p0072b20 金題從喻以顯功能通指始末能扶覺大乘者佛眼 237 X57n0956_p0072b21 之膜故云也他宗於此佛眼其膜有三重焉不了果 238 X57n0956_p0072b22 地諸法無非因心本具謂因心但有其性至果方有 239 X57n0956_p0072b23 其事者一也由此一重遂不了佛性遍情無情一切 240 X57n0956_p0072b24 處者二也由此二重故不了大經權實之文執權迷 241 X57n0956_p0072c01 實者三也此之三重相由而有扶此三重之膜佛眼 242 X57n0956_p0072c02 可謂明矣良以不了諸大乘經所說果地諸法未嘗 243 X57n0956_p0072c03 離我因心因果既隔因心佛性不遍無性於大經則 244 X57n0956_p0072c04 執彼權文而迷實教荊谿禪師豈好辨哉上為大教 245 X57n0956_p0072c05 假夢而作觀夫特假夢者恐意亦有三焉一者顯觀 246 X57n0956_p0072c06 心常在佛性故如云未嘗不以佛性義經懷是也二 247 X57n0956_p0072c07 者達問答都無所得故如文末云忽然夢覺問者答 248 X57n0956_p0072c08 者所問所答都無所得是也三者護時情不敢正斥 249 X57n0956_p0072c09 故如題下云假夢寄客立以賓主觀者恕之是也禪 250 X57n0956_p0072c10 師不敢自謂注題之下止見一意而已既假夢而作 251 X57n0956_p0072c11 故不可考以造論之體乃一章爾當知題從法則全 252 X57n0956_p0072c12 指一念三千若非一念三千無以扶其膜也如對野 253 X57n0956_p0072c13 客云良由自昔不善遍覽因果自他依正觀於己心 254 X57n0956_p0072c14 心佛眾生是也此是禪師為指三重之本何也不觀 255 X57n0956_p0072c15 一念三千何由能了大教唯心既不了之又何能了 256 X57n0956_p0072c16 果地諸法無非眾生因心本具若了因果不離一念 257 X57n0956_p0072c17 一念佛性豈局有性故我禪師即於觀心中云凡聖 258 X57n0956_p0072c18 一如色香泯淨然特設以野客之名者為其不達唯 259 X57n0956_p0072c19 心心外無境而心無所歸故也。　孤山顯性嘗作五章 260 X57n0956_p0072c20 釋題未敢聞命何也考論五章所以立者為通經中 261 X57n0956_p0072c21 所詮自他因果之法分別與餘經不同故也今此為 262 X57n0956_p0072c22 明大經權實之文佛性之義固非如來一時赴機所 263 X57n0956_p0072c23 說如何強開五章斯乃直欲點示野客佛性之義而 264 X57n0956_p0072c24 己他引下文摩訶止觀所承法也者此自指歸止觀 265 X57n0956_p0073a01 非關金錍若准輔行雖云泛例諸經亦以止觀分為 266 X57n0956_p0073a02 三分當知三分蓋為分文可以泛例尚自不可直用 267 X57n0956_p0073a03 止云泛例何況五章是不可也孤山本不考論五章 268 X57n0956_p0073a04 大體故強開之然止觀十章正依法華開權統立諸 269 X57n0956_p0073a05 大乘經五章三分所詮自他因果之行也若使後世 270 X57n0956_p0073a06 人師作記亦應文前強開五章苟知此意凡曰五章 271 X57n0956_p0073a07 不可任臆妄立之也若曉五章大體貫通一切教部 272 X57n0956_p0073a08 十方三世諸佛之法如觀掌果者矣。 273 X57n0956_p0073a09 凡聖一如色香泯淨此之二句約依正各示阿鼻依 274 X57n0956_p0073a10 正全處極聖之自心毗盧身土不逾凡下之一念此 275 X57n0956_p0073a11 之二句約因果互融初句意該九界且舉極下苦趣 276 X57n0956_p0073a12 九界即佛界也嘗試論之只此一句足以掃蕩邪途 277 X57n0956_p0073a13 廓清正道何也阿鼻依正極下苦趣蛣蜣一類豈不 278 X57n0956_p0073a14 然之全處極聖之自心究竟即也究竟既爾分證等 279 X57n0956_p0073a15 即豈不然之若云今文只是顯性不顯相者何故特 280 X57n0956_p0073a16 云阿鼻依正圓見事理一念具足阿鼻依正豈非事 281 X57n0956_p0073a17 造若信荊谿如何不信四明至於果成十皆究竟者 282 X57n0956_p0073a18 耶。　其次句者佛果即九界也如華嚴偈云心佛及眾 283 X57n0956_p0073a19 生是三無差別十界依正因果既乃互融此即三千 284 X57n0956_p0073a20 妙法也故知只此四句足以示觀心所觀三千妙境 285 X57n0956_p0073a21 妙境既立佛性自遍佛性不遍他宗徒立情與無情 286 X57n0956_p0073a22 共一體也如義例中示不思議境異他所立初云於 287 X57n0956_p0073a23 無情境立佛乘故即此義也金錍大旨總在於此下 288 X57n0956_p0073a24 去敷宣不離於此一念三千妙境若立則金錍一卷 289 X57n0956_p0073b01 之文法尚應捨何況非法。　今立眾生正因體遍經文 290 X57n0956_p0073b02 亦以虛空譬之此順大經帶權之文若約實教應云 291 X57n0956_p0073b03 今立眾生三因體遍他宗但信眾生心有正因佛性 292 X57n0956_p0073b04 不信遍於無情故謂無情無佛性也如今所明別教 293 X57n0956_p0073b05 初心云如別初心聞正亦局局能造心又如文云若 294 X57n0956_p0073b06 頓教實說三理元遍又云欲示眾生本有正性且言 295 X57n0956_p0073b07 正遍不了此文如何能了別圓修性當知別圓荊谿 296 X57n0956_p0073b08 親的而分但即不即異是故諸大乘經或說眾生本 297 X57n0956_p0073b09 有正因或說眾生本有三因別圓但即不即異也大 298 X57n0956_p0073b10 經且云正遍猶是帶權談實直約權者雖正亦局當 299 X57n0956_p0073b11 知別教地前地上相對破九顯一所以或說但有一 300 X57n0956_p0073b12 性不說性有三因若約圓者未曾發心加行以修奪 301 X57n0956_p0073b13 性是故亦云一性其實別圓因果修性一一三法但 302 X57n0956_p0073b14 即不即異教旨不同別教既而不即一切三法並屬 303 X57n0956_p0073b15 佛界所以荊谿須立三種佛界圓即不然無非佛界 304 X57n0956_p0073b16 寄語學者別圓因界修性三法切須留意先聖有言 305 X57n0956_p0073b17 學而不思則罔前賢又云思義患不明宜熟思而明 306 X57n0956_p0073b18 之今此所明別教三法譬之得權衡尺寸可以盡知 307 X57n0956_p0073b19 天下長短重輕者矣。 308 X57n0956_p0073b20 教分大小者或云藏圓或云偏圓皆不了此中破立 309 X57n0956_p0073b21 之意與輔行不同今此自野客問聞仁所宗四教釋 310 X57n0956_p0073b22 義以前荊谿通約大小部帙大經權實不同以對野 311 X57n0956_p0073b23 客未專今家教義辨之當知前文凡言大小但約部 312 X57n0956_p0073b24 帙而分不可直約藏圓等義雖諸大乘經詮無情佛 313 X57n0956_p0073c01 性義歸於圓然對他宗不可便將今家教義辯之止 314 X57n0956_p0073c02 可通約諸大乘經以對聲聞小宗之經而辯之也若 315 X57n0956_p0073c03 大教部帙如大經中緣了不遍者此是帶權說實故 316 X57n0956_p0073c04 也故知他宗不了教之大小復於大教之中不了權 317 X57n0956_p0073c05 實之文每見學者未知此部帙大小之義請搜撿諸 318 X57n0956_p0073c06 家所說方驗有所歸若輔行十義此就今家教義評 319 X57n0956_p0073c07 之欲使今家學者於理無惑荊谿雖作金錍點示猶 320 X57n0956_p0073c08 恐學者未了復以十義因色香之文而評之也如教 321 X57n0956_p0073c09 證一義對他宗豈可得以用之當知金錍則通約大 322 X57n0956_p0073c10 小權實以辨之為對他宗人師輔行則別約今家教 323 X57n0956_p0073c11 義以評之俯為今家學者各有所歸不可雷同。 324 X57n0956_p0073c12 應知萬法是真如由不變故真如是萬法由隨緣故 325 X57n0956_p0073c13 此乃以他宗所用名義而示佛性全真如隨緣為萬 326 X57n0956_p0073c14 法萬法之言何所不收寧隔色心佛性真如異名一 327 X57n0956_p0073c15 體所以便斥云子信無情無佛性者豈非萬法無真 328 X57n0956_p0073c16 如耶波水之喻喻法可知當知今家荊谿盛談隨緣 329 X57n0956_p0073c17 不過此中意以隨緣立無情佛性若不詮具不可立 330 X57n0956_p0073c18 之或通別教如何此中專約隨緣以示佛性具遍者 331 X57n0956_p0073c19 耶借使各順本教釋義不妨別教亦立隨緣者其如 332 X57n0956_p0073c20 祖師未見誠證所引諸文莫非生法竊謂四明指要 333 X57n0956_p0073c21 所立雖苕溪獨扶成之熟視金錍未敢聞命若圓詮 334 X57n0956_p0073c22 諸法即字之義山家絕唱非此所論苕溪非是是非 335 X57n0956_p0073c23 良可笑也又復以引大論分真如文驗之今此所斥 336 X57n0956_p0073c24 知是賢首明矣但破賢首餘者望風相傳他宗學者 337 X57n0956_p0074a01 以今家四十二字對位為例意救起信疏所引分真 338 X57n0956_p0074a02 如文謂大論百卷中雖無此文九倍略去不無此文 339 X57n0956_p0074a03 若謂九倍略去必無之者何故天台四十二字對位 340 X57n0956_p0074a04 九倍略去必有之耶今謂有縱有奪縱有之則如荊 341 X57n0956_p0074a05 溪泛為通之此乃迷名而不知義若乃奪而言之雖 342 X57n0956_p0074a06 九倍略去不同四十二字對位理必無之何也四十 343 X57n0956_p0074a07 二字雖大論百卷中無文以諸大乘經位義勘證其 344 X57n0956_p0074a08 說驗知九位理必有之奈何分真如文既而分真如 345 X57n0956_p0074a09 為兩派法性佛性體別名殊以華嚴諸經勘證必無 346 X57n0956_p0074a10 此義是故驗知九倍理必無之決無疑矣此雖已是 347 X57n0956_p0074a11 他宗隨扇之差後來學者竊讀今家教部引例文救 348 X57n0956_p0074a12 起信疏文不可不瓣如譯經證義必勘同諸經若信 349 X57n0956_p0074a13 彼疏所引文者應當華嚴諸大乘經佛性法性並分 350 X57n0956_p0074a14 兩派。 351 X57n0956_p0074a15 佛性之言分有二義一者諸佛之性遍眾生之心二 352 X57n0956_p0074a16 者眾生之心遍諸佛之性雖因果殊塗而同歸佛性 353 X57n0956_p0074a17 未嘗差別如文云佛是果人一切眾生皆有果性此 354 X57n0956_p0074a18 乃諸佛性遍眾生心也文云以由煩惱心遍云佛性 355 X57n0956_p0074a19 遍此乃眾生心遍諸佛性也心性之體既遍豈局有 356 X57n0956_p0074a20 情若局有情諸佛成道如何一切成耶以野客不知 357 X57n0956_p0074a21 心遍之義故不了色遍若知心遍色遍何疑何以故 358 X57n0956_p0074a22 心色佛性只一體故然諸文與此中多言心造特云 359 X57n0956_p0074a23 色何以遍色即心故孤山專執此中及以大意色由 360 X57n0956_p0074a24 心造全體是心兩句謂外色不具三千須攝色入心 361 X57n0956_p0074b01 者殊不知荊溪為欲點示諸大乘經心造唯心之義 362 X57n0956_p0074b02 故也蓋順大乘多言心造唯心色既即心色心俱遍 363 X57n0956_p0074b03 若不信色遍心色乃隔心亦不遍如荊谿云局我遮 364 X57n0956_p0074b04 那唯陰質內當知諸大乘經曰造曰具曰遍曰唯等 365 X57n0956_p0074b05 義不可更分心色何待攝色入心色方能具耶但諸 366 X57n0956_p0074b06 大乘經多言心者此就眾生能迷之本造法之源而 367 X57n0956_p0074b07 點示故也四明云以易通難以心例色恐未能除學 368 X57n0956_p0074b08 者之惑恐未能關孤山之說四明至於建立心色造 369 X57n0956_p0074b09 具之義固已妙盡何可加之但消諸文心造云從易 370 X57n0956_p0074b10 者當須詳審在學者不可不明白也依報共造正報 371 X57n0956_p0074b11 別造豈信共遍不信別遍耶能造所造既是唯心心 372 X57n0956_p0074b12 體不可局方所故他宗明依報共造一切唯識故云 373 X57n0956_p0074b13 信共遍也不知煩惱心遍故云不信別遍也此乃不 374 X57n0956_p0074b14 知心遍故一切唯識也故云豈信共遍不信別遍然 375 X57n0956_p0074b15 後總示能造所造唯心是煩惱心豈可離陰境別求 376 X57n0956_p0074b16 不思議境圓詮唯心唯心之言豈唯真心如何不見 377 X57n0956_p0074b17 荊谿明文云別見前後生滅圓見事理一念具足學 378 X57n0956_p0074b18 者不知煩惱心是何面目便成僻解尚謂直須觀不 379 X57n0956_p0074b19 思議境未審棄煩惱於何處又向何處討不思議當 380 X57n0956_p0074b20 知言不思議乃空拳爾每勸學者莫生戲論莫取片 381 X57n0956_p0074b21 文切須得意若得意者文又何難又所以難者良由 382 X57n0956_p0074b22 意不通也我觀自古返為名言所使只如自古以無 383 X57n0956_p0074b23 情佛性疑為難事者只為名目之上安卻佛字應知 384 X57n0956_p0074b24 所以偏言之者令眾生改迷故如文云以煩惱生死 385 X57n0956_p0074c01 是佛等性示令修習名佛等性若改迷己誰云佛性 386 X57n0956_p0074c02 又所以云具性者意亦如是宜善思之。 387 X57n0956_p0074c03 應知眾生但理諸佛得事眾生但事諸佛證理是則 388 X57n0956_p0074c04 眾生唯有迷中之事理諸佛具有悟中之事理迷悟 389 X57n0956_p0074c05 雖殊事理體一亦如妙玄云眾生得事聖人得理又 390 X57n0956_p0074c06 聖人得事凡夫有理釋籤解云眾生得即理之事聖 391 X57n0956_p0074c07 人得即事之理聖人知即眾生不知聖人得於因果 392 X57n0956_p0074c08 化他感應等事眾生但得非因非果迷中之理然諸 393 X57n0956_p0074c09 佛眾生所以如此事理互論之者以事有迷悟理有 394 X57n0956_p0074c10 修性故雖有迷悟修性不出百界千如一心一塵無 395 X57n0956_p0074c11 不當處即具三千眾生非但未悟亦不知迷故云唯 396 X57n0956_p0074c12 有迷中之事理諸佛非但已悟亦復顯迷故云具有 397 X57n0956_p0074c13 悟中之事理學者應知畢竟諸法未嘗迷悟不知以 398 X57n0956_p0074c14 何為迷為悟又復眾生性具有迷全未起修便自揀 399 X57n0956_p0074c15 異後之五即一言理即足顯事異今家立一理即之 400 X57n0956_p0074c16 言圓詮諸法妙盡於此何也以全指三道即三德故 401 X57n0956_p0074c17 雖未起修為修德本以全未起修故四明云貶之極 402 X57n0956_p0074c18 也蓋欲學者知起修故眾生無始未嘗離念初心起 403 X57n0956_p0074c19 修不可偏指真如然便只隨順四明亦不可強信直 404 X57n0956_p0074c20 須深得今家教部之意斯乃十方諸佛出生死路幸 405 X57n0956_p0074c21 願捐棄鬥諍□期出離可也。 406 X57n0956_p0074c22 　　總別 407 X57n0956_p0074c23 釋籤十不二門色心不二門云總在一念別分色心 408 X57n0956_p0074c24 色心二法收盡三千法法三千即不二門良由色心 409 X57n0956_p0075a01 一一具故一家具義雖荊谿在諸教部中非不點示 410 X57n0956_p0075a02 四明祖述非不明白其如僻解首唱於前沿襲于茲 411 X57n0956_p0075a03 有乖謬者追和於後恐疑誤後生使謗法起見子欲 412 X57n0956_p0075a04 無辭恐不可也應知荊谿於色心不二門云總在一 413 X57n0956_p0075a05 念別分色心者時欲點示境妙色心諸法具故摩訶 414 X57n0956_p0075a06 止觀全此以為一念三千不思議境但在今文為明 415 X57n0956_p0075a07 十妙詮內之法所以作總別說趣舉一法具一切法 416 X57n0956_p0075a08 一法既能具一切法其能具一法名之為總其所具 417 X57n0956_p0075a09 諸法名之為別總即能具別即所具一言總者乃具 418 X57n0956_p0075a10 之別名也不可迷名以失大體謹案山家一宗教部 419 X57n0956_p0075a11 圓詮之法一一具故事理同體雖舉一法此一法外 420 X57n0956_p0075a12 無有餘法若有餘法事理體異非圓詮也舉事即理 421 X57n0956_p0075a13 舉理即事豈可強分理無事有分事理者自是別教 422 X57n0956_p0075a14 故知圓教所以分諸法者為圓偏故令改迷故若唯 423 X57n0956_p0075a15 圓詮只一法爾豈有二哉然則圓詮諸法法法為總 424 X57n0956_p0075a16 法法為別何以故諸法具故今文唯指一念者如四 425 X57n0956_p0075a17 明云若論諸法互攝隨舉一法皆得為總即三無差 426 X57n0956_p0075a18 別也今為易成觀故故指一念心法為總然此總別 427 X57n0956_p0075a19 不可分對理事應知理具三千事用三千各有總別 428 X57n0956_p0075a20 此兩相即方稱妙境斯乃四明傑出山家得教部之 429 X57n0956_p0075a21 意以摩訶止觀既全此色心為不思議境即彼所謂 430 X57n0956_p0075a22 一念三千是則若在今文謂之總在一念若在止觀 431 X57n0956_p0075a23 謂之一念三千此之一念即是陰境揀示境體一念 432 X57n0956_p0075a24 識陰豈可別求又如大意云隨緣不變故名性不變 433 X57n0956_p0075b01 隨緣故名心若不屬事為屬何法若屬事者何故不 434 X57n0956_p0075b02 信四明事總別耶若信事總別者事理同體法法總 435 X57n0956_p0075b03 別何疑之有荊谿明文明如日月何故尚問出自何 436 X57n0956_p0075b04 文例如三千妙境出自法華經文豈有三千之言況 437 X57n0956_p0075b05 總在一念一念屬事甚為易曉今文一念既而即是 438 X57n0956_p0075b06 止觀一念引心造文荊谿點示心造有二一者約理 439 X57n0956_p0075b07 二者約事圓見事理一念具足一念之事當體即理 440 X57n0956_p0075b08 所以下文攝別入總一切諸法無非心性一性無性 441 X57n0956_p0075b09 三千宛然言無非心性一性無性者一念離過即理 442 X57n0956_p0075b10 也三千宛然者事理同體而具也何以自云理總事 443 X57n0956_p0075b11 別指要所立事總別者即總在一念別分色心也理 444 X57n0956_p0075b12 總別者即理造三千也事理相即不可分對若云理 445 X57n0956_p0075b13 總事別卻須問云出自何文此若非僻解為是何通 446 X57n0956_p0075b14 見此說自南屏以來前輩諸師辭而闢之學者無不 447 X57n0956_p0075b15 信受四明之道前輩既往乖謬復作以為獨步東坡 448 X57n0956_p0075b16 有言斯文化為異端學者至於用夷君子以之無與 449 X57n0956_p0075b17 為善小人沛然自以為得時譬如深山大澤龍亡虎 450 X57n0956_p0075b18 逝變性百出舞鰍鱔而號狐狸斯言盡之矣盡之矣 451 X57n0956_p0075b19 於戲。 452 X57n0956_p0075b20 　　辨岳師三千書 453 X57n0956_p0075b21 岳師三千書斥四明云大師一生所悟法門不出三 454 X57n0956_p0075b22 千世間之謂也故指要二卷凡四十二紙有一百五 455 X57n0956_p0075b23 十餘處言乎三千熟觀岳師如此品藻蓋欲貶抑不 456 X57n0956_p0075b24 意褒揚何也四明以三千為所悟法門正祖承摩訶 457 X57n0956_p0075c01 止觀不思議境一念三千全是天台己心所行以十 458 X57n0956_p0075c02 界十如三種世間因果諸法無非三諦互具互融即 459 X57n0956_p0075c03 百界千如成三千世間一世間即三千世間何妨三 460 X57n0956_p0075c04 千名為世間三千世間差即無差無差即差一體相 461 X57n0956_p0075c05 即何以故法法無非三諦故豈可聞世間之名便乃 462 X57n0956_p0075c06 怖畏今試問之若執世間是差別法既而差別只應 463 X57n0956_p0075c07 成十界百如何得成百界千如耶必須十界因果差 464 X57n0956_p0075c08 別當處全體無非三諦一一互具互融故成三千名 465 X57n0956_p0075c09 不思議境山家教門圓三諦者不一不異只一體故 466 X57n0956_p0075c10 故差與無差不可定分對也此義易解但學者不得 467 X57n0956_p0075c11 其門而入之遂疑之為難解指要所解十不二明所 468 X57n0956_p0075c12 明十妙所詮因果自他之法指歸摩訶止觀一念三 469 X57n0956_p0075c13 千故云一期縱橫不出一念三千世間即空假中荊 470 X57n0956_p0075c14 谿明文點示十門法法三千何怪指要四十二紙有 471 X57n0956_p0075c15 一百五十餘處言乎三千正是四明深領荊溪之意 472 X57n0956_p0075c16 故能作此鈔也四明處處點示三千如處琁璣以觀 473 X57n0956_p0075c17 大運據會要以觀方來也。 474 X57n0956_p0075c18 書曰以見輔行云止觀正明觀法並以三千而為指 475 X57n0956_p0075c19 南便認實相須存三千而不知是心性所具俗諦之 476 X57n0956_p0075c20 法良由法華開權顯實意在於權故不談三千開權 477 X57n0956_p0075c21 不周不觀三千照境不遍必須遍覽因果自他依正 478 X57n0956_p0075c22 觀於己心指南之意正在此耳。 479 X57n0956_p0075c23 　辨曰今謂指南者言其要也三千同一性故唯一 480 X57n0956_p0075c24 　法唯一法故具一念三千妙境又出法華摩訶止 481 X57n0956_p0076a01 　觀正宗法華權實正體正明觀法乃以此為終窮 482 X57n0956_p0076a02 　究竟至極之說若云為欲遍攬因果自他依正觀 483 X57n0956_p0076a03 　於己心為指南者斯乃迷方指南何在每歡岳師 484 X57n0956_p0076a04 　孤負宗教欺囚後賢一至於此又執三千是心性 485 X57n0956_p0076a05 　所具俗諦之法者俗諦是事造三千事造三千即 486 X57n0956_p0076a06 　理造三千事理一體即義方成具在一心誰分事 487 X57n0956_p0076a07 　理大都岳師於即字之義不明故作此僻解本無 488 X57n0956_p0076a08 　他也予又嘗與學者語嶽師聰明傑出之士自非 489 X57n0956_p0076a09 　顯教豈應作此僻解夫何斷送三千是心性所具 490 X57n0956_p0076a10 　俗諦一邊人到于今有乖謬者尚或傳為口實以 491 X57n0956_p0076a11 　謂天台宗教三千三諦須作此說理無事有全同 492 X57n0956_p0076a12 　別教又如義編消亡泯三千云亡者無也泯者滅 493 X57n0956_p0076a13 　也此約字訓何足言也請執卷者研詳圓頓教旨 494 X57n0956_p0076a14 　凡言無者無於何法滅者豈斷滅之滅乃寂滅之 495 X57n0956_p0076a15 　滅亦寂二邊偏見而見中道何得滅三千法使空 496 X57n0956_p0076a16 　無一物而始謂之空耶一念三千離諸見已任運 497 X57n0956_p0076a17 　三諦事理一體豈應僻解理無事有四明觀心雖 498 X57n0956_p0076a18 　已明矣而必須符契祖文三千即空三千即假三 499 X57n0956_p0076a19 　千即中又三千並常俱體俱用修性體用法法三 500 X57n0956_p0076a20 　千斯乃圓詮諸法其妙如此是故四明除無明有 501 X57n0956_p0076a21 　差別顯六即蜣蛇示四土金寶中興天台今古絕 502 X57n0956_p0076a22 　唱。 503 X57n0956_p0076a23 書曰殊不了三千是所立之法將所立之法作無住 504 X57n0956_p0076a24 之本璿師所破除無明有差別但有具義而無即義 505 X57n0956_p0076b01 以不說差別法即一真故誠哉是言也。 506 X57n0956_p0076b02 　辨曰原夫四明建立無住之本有三千法者以無 507 X57n0956_p0076b03 　住之本具所立之法所立之法即無住之本故豈 508 X57n0956_p0076b04 　不聞良由理具方有事用所以事用一一即理凡 509 X57n0956_p0076b05 　言即者全體而是不可作二法相合而說此義已 510 X57n0956_p0076b06 　如指要據文明白點示不勞繁引然岳師取璿師 511 X57n0956_p0076b07 　所破四明但有具義而無即義者噫岳師登四明 512 X57n0956_p0076b08 　之門一紀殊不知即具不可異途當知一法對諸 513 X57n0956_p0076b09 　法示本有體德故談具也二法相對示本妙體同 514 X57n0956_p0076b10 　故談即也除無明有差別即具之義已兩全矣圓 515 X57n0956_p0076b11 　教點諸法是差別者義如法華開權此權任運已 516 X57n0956_p0076b12 　自與實同體而妙也如淨名云但除其病而不除 517 X57n0956_p0076b13 　法豈可不信。 518 X57n0956_p0076b14 書曰妙樂云鏡明性十界像生修十界應知此有兩 519 X57n0956_p0076b15 重無住本立法之義一則約性自辨鏡喻實相即無 520 X57n0956_p0076b16 住本也明喻十界即所立法也一則修性對辨鏡明 521 X57n0956_p0076b17 合為無住本像生十界即所立之法故十界之法在 522 X57n0956_p0076b18 修在性皆是末事今有稟指要鈔者謂三千皆實相 523 X57n0956_p0076b19 相宛然修性本末二俱有相仍謂鏡喻未親一何妄 524 X57n0956_p0076b20 想。 525 X57n0956_p0076b21 　辨曰今謂全指實相以為鏡明不妨云鏡明本無 526 X57n0956_p0076b22 　十界以對像故故有十界性本無相以即脩故故 527 X57n0956_p0076b23 　性有相性雖云無乃無染礫以即脩故相相宛然 528 X57n0956_p0076b24 　四明所以本末俱有相者修性一體體相即故以 529 X57n0956_p0076c01 　此之法取鏡為喻其喻泯齊何也脩性二俱有相 530 X57n0956_p0076c02 　既約一體相即而說當知鏡喻須取同時明像同 531 X57n0956_p0076c03 　時脩性一體雖像非明而不現明非像而無相此 532 X57n0956_p0076c04 　屬異時圓頓教旨不取異時若取異時非今所用 533 X57n0956_p0076c05 　然此喻非獨岳師不曉只四明宗下多云難會。 534 X57n0956_p0076c06 書曰須解自行唯在空中化他三千赴物智者云第 535 X57n0956_p0076c07 一義中一法不可得況三千法世諦中一心尚具無 536 X57n0956_p0076c08 量法況三千耶荊谿云三千世間皆名共道不離空 537 X57n0956_p0076c09 中方名佛道如是明文甚好研詳。 538 X57n0956_p0076c10 　辨曰四明嶽師各據數文後學不決恣情取舍越 539 X57n0956_p0076c11 　百餘年尚勞分辨嶽師專守如上二文可以盡見 540 X57n0956_p0076c12 　胸中不明諸一乘經凡言不可得者為何等語學 541 X57n0956_p0076c13 　者應知是遣著語豈同灰斷滅色入空荊谿以經 542 X57n0956_p0076c14 　非道是三千者乃點化法九界三道即佛界三德 543 X57n0956_p0076c15 　一一互具互融成三千法三千世間皆名非道點 544 X57n0956_p0076c16 　即具也不知岳師欲以三千置之何地豈有空中 545 X57n0956_p0076c17 　之外自成三千猶待即空中耶諸文凡言三千即 546 X57n0956_p0076c18 　空即中者點事理一體相即也三千即空假中者 547 X57n0956_p0076c19 　點境觀一體相即也詳夫岳師見解拆圓三諦分 548 X57n0956_p0076c20 　對有無初學一往易曉便於四明之學或歎為歎 549 X57n0956_p0076c21 　或謗為非縱專守如上二文且三千即空三千即 550 X57n0956_p0076c22 　假三千即中又三千並常俱體俱用之文直如何 551 X57n0956_p0076c23 　消予於山家一念三千苦心四明之學二十餘年 552 X57n0956_p0076c24 　矣茲因山居讀岳師與廣智書又見廣智答書迂 553 X57n0956_p0077a01 　而且疏輒為略辯大體而已岳師更有所涉文義 554 X57n0956_p0077a02 　若得大體不勞餘刀與我同志者幸詳覽焉。 555 X57n0956_p0077a03 　 556 X57n0956_p0077a04 山家義菀卷上 557 X57n0956_p0077a05

　　　　　　　　　　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 第五十七冊 No. 956《山家義苑》

【版本記錄】CBETA 電子佛典 V1.4 (Big5) 普及版，完成日期：2007/08/24

【編輯說明】本資料庫由中華電子佛典協會（CBETA）依卍新纂續藏經所編輯

【原始資料】CBETA 人工輸入，CBETA 掃瞄辨識

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# 卍 Xuzangjing Vol. 57, No. 956 山家義苑

# CBETA Chinese Electronic Tripitaka V1.4 (Big5) Normalized Version, Release Date: 2007/08/24

# 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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山家義菀卷上

本經佛學辭彙一覽(共 234 條)