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圓頓宗眼(并序)
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四明沙門 法登 述
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學大乘者雖有肉眼乃名佛眼。何以故。曉了己身有
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佛性。故雖一切法本來靈妙。非圓詮教旨不能知之。
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此圓詮教旨在於何。即佛眼佛智是也。佛眼觀之。全
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生是佛。佛智照之。無非法界。凡夫博地信教仰理。即
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能用此佛眼佛智照於諸法。以肉眼即佛眼。故今依
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圓頓大乘述其宗要。原於心法。究其體性。明乎道理。
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窮其心遍。談乎性具。述所傳法。明乎三觀。顯於正宗。
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修性相資。涼池可到。即以十篇名為圓頓宗眼。雖文
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有兼援。意即歸圓。宗即要也。蓋言圓頓大乘。要在佛
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眼佛智也。今總略題之耳。若得此意。則知吾佛一代
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教有所歸。祖祖相傳。法非虛設。修行入道。得其要也。
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法登不敏。述此管見。少助宗乘。禽鳥向山。涓露入海。
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是此之謂。
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時
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紹熙太歲甲寅閏月五日於福嚴蘭若湧泉閣下序
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圓頓宗眼目次
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宗眼 原心 究性 明道
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窮遍 談具 所傳 三觀
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正宗 修性
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宗眼
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論云。始鹿苑。中鷲頭。後鶴林。法付摩訶大迦葉。此
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乃明於如來正法眼藏分付迦葉。次第傳授。永永不
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絕者也。所以付迦葉者。以耆年碩德苦行頭陀堪紹
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隆故。亦由緣在彼故。然所付之法。為在何處。如何付
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之。大小若何。請試陳之。或曰靈山會上。世尊捻華迦
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葉微笑即其相也。此說於竺典殊無稽據。蓋後人所
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喻耳。或曰般若轉教即是付法。此說亦未見的傳之
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相。且般若被加。即空生身子非迦葉也。或曰如來處
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處付屬。豈局一時一處耶。此說通漫之甚。或說世尊
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付衣即付法也。或曰世尊入滅。迦葉後來。佛現雙足
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即是付法。觀此二說。但可表示而已。豈付法相耶。然
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付法之說。苟其相不明。則不知所傳是何法耶。而祖
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祖相傳如何授受。既不知其要。傳授亦難矣。如是則
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但有傳持名而無其實也。嗚呼。道聽途說古人尚且
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譏之。況都不知其所以哉。且佛祖之道至今光燄特
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盛。豈無其所以而然耶。曰後人生乎異見。乃有教外
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48 |
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別傳之說。亦謂拈華而已。且夫學佛者雖教禪教之
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不同。既皆依佛。必以佛法而為憑準。佛法者即迦葉
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所傳是也。迦葉所傳者莫不始鹿苑中鷲頭後鶴林
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之法也。又何時更有別傳耶。究其端倪。蓋不達其源
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者恐教混於禪。故有別傳之說。殊不知別之不可。且
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如來出現八音四辨。迦葉所傳即教法也。此教明其
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心達其理。豈有修行證入過於此也。或謂以心傳心。
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不知因何得知此心可傳。莫非教之詮乎哉。況又文
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字性離即解脫耶。是知禪教皆指靈山分付迦葉所
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傳。何得背佛祖乎。既不用迦葉所傳。何須言其繼祖
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也。如此者。並由不知所傳之要。故爾夫傳法者乃傳
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佛心要也。當知其要有總有別。別則一代所說之法。
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般若加說備明其相。般若之中二乘雖領而未受也。
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61 |
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總則法華開權顯。實說佛知佛見。點示諸法本源。自
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性前之所說無非方便。今顯真實皆佛知見。初周雖
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說迦葉未解。中周譬之以高廣大車。迦葉聞之踊躍
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64 |
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歡喜領而受之。良以此佛知見總一切知見。故云無
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65 |
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上正法付與迦葉。信解品中委領其要。是知付法之
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66 |
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相正在靈山。別無他說。但點佛之知見而已。法雖通
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於大小。至此皆歸一道。經云。吾今所有。皆是子有。付
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68 |
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與家業。窮子歡喜。荊溪云。知之與見並是所有。所以法
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69 |
X57n0958_p0093a21 |
華但總說云佛之知見。古人謂之。世尊拈華。迦葉微
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70 |
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笑。莫喻此耶。此佛知見。何人不具。何法不然。靈山分
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付在此而已。祖祖相傳。傳此法也。智者大蘇悟。悟此
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72 |
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法也。縱懸河辨。說此法也。龍樹用文字而廣第一義
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73 |
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諦。廣此法也。摩訶止觀不思議。一心三觀。照此法也。
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74 |
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乘是寶乘直至道場。證此法也。達磨單傳心印。傳此
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75 |
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法也。大哉此法。禪教之宗源乎。其流雖異其源必同。
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要其所歸亦秪一也。若逐其流而失其源者。則不知
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77 |
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所傳之要也。如是則辜負如來出世。其相傳授受之
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78 |
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道於茲泯矣。若據此道法。法法全彰本來成現。佛祖
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79 |
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未出不欠一毫。佛祖雖出不增絲髮。燃燈無法與釋
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80 |
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迦。釋迦亦無法可說。故云。若言如來有所說法則為
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81 |
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謗佛。然不同佛祖雖此道何因得知。若知此已。佛祖
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更無可傳。雖然佛法無人說。雖慧不能了。若不傳法
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度眾生。畢竟無能報恩者。則所傳之道不可不明也。
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原心
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X57n0958_p0093b13 |
毗陵曰。隨緣不變名性。不變隨緣名心。是知心之與
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X57n0958_p0093b14 |
性。其體雖同。其義則別。所以同者。不變即隨緣。隨緣
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X57n0958_p0093b15 |
即不變故。所以異者。以由諸法性雖平等。隨染淨緣。
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88 |
X57n0958_p0093b16 |
故有生佛。由淨緣故。則順本性。顯於真心。乃成諸佛。
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89 |
X57n0958_p0093b17 |
由染緣故。迷其本性。成於妄念。乃有眾生。故知眾生
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90 |
X57n0958_p0093b18 |
之心有真有妄。妄則隨染緣故。真則不變之性全不
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91 |
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變。隨緣故。則全真心而為妄念。故曰。全真作妄。妄具
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92 |
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三千。達此妄心。無一異相。三千宛然。蓋由妄念其體
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93 |
X57n0958_p0093b21 |
本真。故四明曰蓋指介爾之心。為事理解行之要。深
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94 |
X57n0958_p0093b22 |
有旨哉。是故。要識真心。當體妄念。不得此旨。不知起
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95 |
X57n0958_p0093b23 |
觀之處。不達顯妙之門。一家宗源成顛亂也。
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96 |
X57n0958_p0093b24 |
究性
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論曰。平等真法界。佛不度眾生。又曰。真如界內絕生
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98 |
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佛之假名。平等性中無自他之形相。此皆言其性也。
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99 |
X57n0958_p0093c03 |
此性人皆言之。而小不同耳。仲尼但曰天命而已。蓋
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言性之自然。而不云是善惡。至乎荀子乃曰性唯惡
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101 |
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也。孟子曰性唯善也。楊子則曰其性善惡混也。今謂
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102 |
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以善惡窮其性者。且是性之情未達性之體也。夫喜
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103 |
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怒哀懼愛惡欲。此謂七情。莫非善惡之謂也。性具非
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此。吾教言其性者。則非善非惡非迷非悟非因非果
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非內非外。等虛空遍法界無高下之殊。絕自他之相。
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106 |
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既非迷悟因果。故曰平等也。當知此性乃即事之理
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107 |
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也。因果凡聖自他皆即理之事也。此理既即理。絕於
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108 |
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高下之殊。故曰是法平等。此理雖善惡因果而具善
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109 |
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惡因果。當知眾生之心即此性故。故能遍攝諸法。以
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110 |
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由此性即真如實相之理。此性具乎二義。一者不變
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111 |
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義。二者不守自性義。不守自性義即隨緣也。雖曰隨
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112 |
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緣其實不變。故曰以不改為義也。
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113 |
X57n0958_p0093c17 |
明道
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114 |
X57n0958_p0093c18 |
自有以體為道者。有以用為道者。體乃即用之體。用
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115 |
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乃即體之用。故知體用不可離也。古人所謂天命之
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116 |
X57n0958_p0093c20 |
謂性。率性之謂道。修道之謂教。道也者。不可須臾離。
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117 |
X57n0958_p0093c21 |
可離非道也。是知由性故有道。由道故達性。道既以
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118 |
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通達為義。是故能率於性。性既遍通。履之為道。道既
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119 |
X57n0958_p0093c23 |
即性。指性即道。故性之與道不一不異也。以不一故。
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120 |
X57n0958_p0093c24 |
由性故有道。以不異故。即性以為人道。故曰夫子之
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121 |
X57n0958_p0094a01 |
道忠恕而已矣。忠謂盡心。恕謂忖己度物。盡心即性
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122 |
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也。忖己度物即率於性也。既皆謂之夫子之道。是知
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123 |
X57n0958_p0094a03 |
道有體有用也。若夫佛教明道者。如云十方薄伽梵
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124 |
X57n0958_p0094a04 |
一路涅槃門。一切無礙人一道出生死。道唯一者。由
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125 |
X57n0958_p0094a05 |
一性故。即性為道。故名一道。既云有出。此即以用為
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126 |
X57n0958_p0094a06 |
道。乃即體之用也。若云天下無二道者。即佛教名之
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127 |
X57n0958_p0094a07 |
為無上道也。言無上者。由即性故。此乃非迷悟之性
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128 |
X57n0958_p0094a08 |
也。然儒釋明道各有小大之不同。儒宗則以堯舜為
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129 |
X57n0958_p0094a09 |
大道。三王為小道。佛教則以四時三教為小道。法華
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130 |
X57n0958_p0094a10 |
開權為大道。得為大道者。以順性故。故曰堯舜性出
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131 |
X57n0958_p0094a11 |
於仁義。但由順性與力行。非仁義此道。蓋不聞佛教
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132 |
X57n0958_p0094a12 |
明道。不出乎大慈。此慈稱性則曰無緣。故云慈若有
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133 |
X57n0958_p0094a13 |
盡。非無緣慈。慈既無盡。皆由稱性。此無緣慈無非實
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134 |
X57n0958_p0094a14 |
相。名為大道。故云慈善根力任運。若是既非作意亦
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135 |
X57n0958_p0094a15 |
非別修。故稱無作。初心發此。名無上道。心果滿證。此
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136 |
X57n0958_p0094a16 |
亦名無上。向云。道有體有用。亦不出乎修性之謂也。
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137 |
X57n0958_p0094a17 |
以此貫通。凡是聖人說教明道。莫過此也。
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138 |
X57n0958_p0094a18 |
窮遍
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139 |
X57n0958_p0094a19 |
毗陵曰。既信己心有此性。故次示此性非內外遍虛
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140 |
X57n0958_p0094a20 |
空同諸佛等虛空。是知眾生之心體性周遍。故論曰。
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141 |
X57n0958_p0094a21 |
心體離念離念相者。等虛空界無所不遍。是故眾生
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142 |
X57n0958_p0094a22 |
之心即大覺圓常之體。此體即毗盧遮那遍一切處。
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143 |
X57n0958_p0094a23 |
無有一法非我心也。故曰遊心法界如虛空。則知諸
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144 |
X57n0958_p0094a24 |
佛之境界。當知此心廣大無邊無所不至。以無始已
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145 |
X57n0958_p0094b01 |
來不知心遍。故曰局我遮那唯除陰質。內須知十方
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146 |
X57n0958_p0094b02 |
虛空不離我心。故經曰。空生大覺中。如海一漚發。苟
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147 |
X57n0958_p0094b03 |
不識心遍。則具義難彰。非但此心周遍。當知一切諸
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148 |
X57n0958_p0094b04 |
法亦然。故曰學者縱知內心具三千法。不知我心遍
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149 |
X57n0958_p0094b05 |
彼三千。彼彼三千互遍亦爾。應照理體本無四性。心
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150 |
X57n0958_p0094b06 |
佛眾生三無差別。故能舉一全收。彼彼互入無所障
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151 |
X57n0958_p0094b07 |
礙。
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152 |
X57n0958_p0094b08 |
談具
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153 |
X57n0958_p0094b09 |
眾生之心既遍一切。則知一切諸法皆心本具。故曰。
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154 |
X57n0958_p0094b10 |
阿鼻依正全處極聖之自心。毗盧身土不逾凡下之
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155 |
X57n0958_p0094b11 |
一念。又經曰。不知色身外洎山河虛空。皆是妙明真
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156 |
X57n0958_p0094b12 |
身中物。是知百界千如三千世間一念具足。無非唯
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157 |
X57n0958_p0094b13 |
心而已。是則一切諸法彼彼具足。故四明曰。萬象之
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158 |
X57n0958_p0094b14 |
色既許心具。千差之心何妨色具。何故爾耶。以由諸
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159 |
X57n0958_p0094b15 |
法皆法界故。故能具足一切諸法。彼彼莊嚴所以具
|
160 |
X57n0958_p0094b16 |
者。皆由遍故。當知諸法與乎一心本無兩異。即法是
|
161 |
X57n0958_p0094b17 |
心。即心是法。為點示故。故曰心具實無能具所具之
|
162 |
X57n0958_p0094b18 |
別也。應知十方三世不離毫端。剎土微塵豈越一念。
|
163 |
X57n0958_p0094b19 |
故經曰。身心圓明不動道場。於一毛端遍能含受十
|
164 |
X57n0958_p0094b20 |
方國土。是知三千之法一念具足。三千即一念。一念
|
165 |
X57n0958_p0094b21 |
即三千。非相生然。非相含然。如物之八相。水之八德。
|
166 |
X57n0958_p0094b22 |
方之可知。心具既爾。心變亦然。舉一念心。則生佛依
|
167 |
X57n0958_p0094b23 |
正宛然。故知一念一心事理具足。並由理具。方有事
|
168 |
X57n0958_p0094b24 |
用。其義可知。
|
169 |
X57n0958_p0094c01 |
所傳
|
170 |
X57n0958_p0094c02 |
佛之一化從上而下。所傳之法舉要言之。不出三觀。
|
171 |
X57n0958_p0094c03 |
此三觀法不思議境即法華甚深境界。點示眾生。佛
|
172 |
X57n0958_p0094c04 |
之知見。此佛知見不出三諦全境。發智返照此境。即
|
173 |
X57n0958_p0094c05 |
名三觀。乃一家所傳。妙解妙行。靈山分付。迦葉稟承。
|
174 |
X57n0958_p0094c06 |
祖祖相傳。無出於此。故摩訶止觀挹流尋源。始自大
|
175 |
X57n0958_p0094c07 |
覺世尊敷揚此道。至乎今師承於龍樹。莫不是此三
|
176 |
X57n0958_p0094c08 |
觀之道。此道體是實相妙理。此理即眾生本心。諸法
|
177 |
X57n0958_p0094c09 |
體性。能照此理即名為觀。觀成理顯復此性也。禪
|
178 |
X57n0958_p0094c10 |
宗雖不明乎三觀。要且不出其中。彼曰。直指人心。
|
179 |
X57n0958_p0094c11 |
見性成佛。直指非妙解。見性非妙行。成佛非歸源乎。
|
180 |
X57n0958_p0094c12 |
然凡夫博地昏散流動。故須修止觀。且上達根性即
|
181 |
X57n0958_p0094c13 |
心是佛不假思惟。豈須滯於境觀耶。曰。既知即心是
|
182 |
X57n0958_p0094c14 |
佛。豈離解行之流。若非妙解。焉知心是。若非妙行。焉
|
183 |
X57n0958_p0094c15 |
證心是。應知降佛已還。修行之者不離三觀之道。故
|
184 |
X57n0958_p0094c16 |
荊溪曰。設使印度一聖來儀。未若兜率二生垂降。故
|
185 |
X57n0958_p0094c17 |
東陽大士位居等覺。尚以三觀四運而為心要。乃至
|
186 |
X57n0958_p0094c18 |
云復三觀。本宗瓔珞補處大士金口親承。故知一家
|
187 |
X57n0958_p0094c19 |
教門遠稟佛經。復與大士宛如符契。故知三觀之道
|
188 |
X57n0958_p0094c20 |
非獨始行之。所行也章安謂智者說。己心中所行法
|
189 |
X57n0958_p0094c21 |
門即此法也。然若據迦葉所傳。始道樹終鶴林一代
|
190 |
X57n0958_p0094c22 |
之法。豈獨三觀而已哉。曰。作此疑者不知三觀之所
|
191 |
X57n0958_p0094c23 |
以也何者。如來出世所說法門雖無量。至乎靈山開
|
192 |
X57n0958_p0094c24 |
顯皆歸佛乘。此之佛乘即是三諦。既指無量法門皆
|
193 |
X57n0958_p0095a01 |
即三諦。故知此三諦理具攝諸法。三觀既即三諦而
|
194 |
X57n0958_p0095a02 |
立。此觀法體具無量法。故荊溪云。故撮十妙為觀法
|
195 |
X57n0958_p0095a03 |
大體。且十妙既該括無量法門。此等法門不出三千。
|
196 |
X57n0958_p0095a04 |
即此三千為三觀之體。則顯三觀具無量法。故云。止
|
197 |
X57n0958_p0095a05 |
觀攝一切教一切行等。以顯三觀之體廣大悉備。橫
|
198 |
X57n0958_p0095a06 |
豎具足。所以然者。秪諸法。法法互具。乃至眾生心。亦
|
199 |
X57n0958_p0095a07 |
復如是。三千既居一念。即是三觀佛性。由此佛性而
|
200 |
X57n0958_p0095a08 |
有三觀。故此觀攝一切法。罄無不盡。是知三觀與諸
|
201 |
X57n0958_p0095a09 |
法無異途也。苟不明此。徒說傳持。雖禪宗不尚分別。
|
202 |
X57n0958_p0095a10 |
但云單傳直指。要且不離此道。若謂不然。釋迦應有
|
203 |
X57n0958_p0095a11 |
二心。迦葉便分兩派耶。欲識此意尋宗源。逐派隨流
|
204 |
X57n0958_p0095a12 |
深不可也。
|
205 |
X57n0958_p0095a13 |
三觀
|
206 |
X57n0958_p0095a14 |
荊溪曰。一念無相謂之空。無法不備謂之假。不一不
|
207 |
X57n0958_p0095a15 |
異謂之中。自利利他在此而已。此乃宗師臨終以此
|
208 |
X57n0958_p0095a16 |
三觀之道示於後昆。以為心要也。夫三觀者。智者稟
|
209 |
X57n0958_p0095a17 |
之於南嶽。南嶽傳之於北齊。北齊承之於龍樹。故曰。
|
210 |
X57n0958_p0095a18 |
文師用心一依釋論。若究其根源。非唯始自龍樹而
|
211 |
X57n0958_p0095a19 |
已。故義例云。況復三觀本宗瓔珞。補處大士金口親
|
212 |
X57n0958_p0095a20 |
承。信知本自於大覺世尊也。然三觀所出。或云瓔珞。
|
213 |
X57n0958_p0095a21 |
或云大品。或云智論。或云中論。的指若何。曰。三觀之
|
214 |
X57n0958_p0095a22 |
法。其文出瓔珞大品。義旨歸於法華圓頓。傳之於諸
|
215 |
X57n0958_p0095a23 |
祖。讚之於龍樹。廣之於天台。故四念處云。若論數整
|
216 |
X57n0958_p0095a24 |
足須依瓔珞。若扶三觀次第須依大品瓔珞。經云。從
|
217 |
X57n0958_p0095b01 |
假入空二諦觀。從空入假平等觀。二觀為方便得入
|
218 |
X57n0958_p0095b02 |
中道。第一義諦觀出於大品者。經云。欲以道慧。具足
|
219 |
X57n0958_p0095b03 |
道種慧。當學般若。欲以道種慧。具足一切智。當學般
|
220 |
X57n0958_p0095b04 |
若。欲以一切智具足一切種智。當學般若。欲以一切
|
221 |
X57n0958_p0095b05 |
種智斷煩惱及習。當學般若。欲以道慧(空)。欲以道種
|
222 |
X57n0958_p0095b06 |
慧(假)。欲以一切智具足一切種(中)。欲以一切種智斷
|
223 |
X57n0958_p0095b07 |
煩惱及習(惑盡智顯)。準此二經皆明三觀。
|
224 |
X57n0958_p0095b08 |
故云本宗瓔珞。
|
225 |
X57n0958_p0095b08 |
又云。以大品為觀法。也言義旨歸於法華。圓頓者以
|
226 |
X57n0958_p0095b09 |
由開權顯實。諸教咸會。無非一心三觀。故也。義例云。
|
227 |
X57n0958_p0095b10 |
以法華為宗骨。是此之謂乎。傳之於諸祖者。迦葉已
|
228 |
X57n0958_p0095b11 |
下所傳即此道也。言讚之於龍樹者。大品既有三智
|
229 |
X57n0958_p0095b12 |
之文。經文似如次第智論。釋此取意。言之三智。實在
|
230 |
X57n0958_p0095b13 |
一心中得三智。既在一心。智由觀成。非一心三觀何
|
231 |
X57n0958_p0095b14 |
能成於一心三智。故智既在。以智顯觀。亦見三觀一
|
232 |
X57n0958_p0095b15 |
心也。以智論為指南。其在茲乎。但中論直明三觀不
|
233 |
X57n0958_p0095b16 |
說一心。故曰。因緣所生法。我說即是空。亦名為假名。
|
234 |
X57n0958_p0095b17 |
亦名中道義。此文雖傍通諸教。義正歸圓何者。既云
|
235 |
X57n0958_p0095b18 |
即空。又云亦名假名等。顯秪於一法。便是有三。豈非
|
236 |
X57n0958_p0095b19 |
圓義耶。但不顯說一心。故更用三智實在一心之文。
|
237 |
X57n0958_p0095b20 |
顯乎三觀亦一心也。是知讚之於龍樹其義明矣。既
|
238 |
X57n0958_p0095b21 |
部通諸教祖師。釋義不妨隨文用與。故云。若四句對
|
239 |
X57n0958_p0095b22 |
教自是別途。或者疑曰未審北齊正依何文耶。為智
|
240 |
X57n0958_p0095b23 |
論耶。為中論耶。若云中觀。止觀那云文師用心一依
|
241 |
X57n0958_p0095b24 |
釋論。若云釋論。且今家正是宗於中論觀法。豈是釋
|
242 |
X57n0958_p0095c01 |
論耶。今謂北齊宗於中論四句觀法。復以智論三智
|
243 |
X57n0958_p0095c02 |
實在一心之文。顯之成乎一心三觀也。止觀及荊溪
|
244 |
X57n0958_p0095c03 |
但云。釋論智論者以由中論之中略出。故總言智論
|
245 |
X57n0958_p0095c04 |
等也。輔行云付法。傳云龍樹造大無畏論有十萬偈。
|
246 |
X57n0958_p0095c05 |
中論從彼略出大綱有五百偈。今藏中青目注者是
|
247 |
X57n0958_p0095c06 |
也。疑曰。靈山會上法付迦葉。中論觀法自屬於般若。盡
|
248 |
X57n0958_p0095c07 |
傳之於龍樹。若爾。則迦葉已下龍樹之前所傳非三
|
249 |
X57n0958_p0095c08 |
觀耶。曰。般若雖付未之受也。至乎法華方能信解。般
|
250 |
X57n0958_p0095c09 |
若雖說。猶未發揮。至乎龍樹方讚述之。龍樹乃滅。後
|
251 |
X57n0958_p0095c10 |
判教者非以法華之意顯乎般若之文。乃明一心三
|
252 |
X57n0958_p0095c11 |
觀。當知靈山根利不必委明。例如性相二空。經中但
|
253 |
X57n0958_p0095c12 |
說一句而已。開四句者為鈍根故。故云中論觀法但
|
254 |
X57n0958_p0095c13 |
被末代鈍根是也。靈山雖不委明機緣。不妨領會。以
|
255 |
X57n0958_p0095c14 |
由昔曾說。故滅後。諸祖既有典型更相授。故云傳之
|
256 |
X57n0958_p0095c15 |
於諸祖也。若據靈山會上。但佛之知見迦葉傳之。何
|
257 |
X57n0958_p0095c16 |
以具三觀之義耶。曰佛之知見莫非三諦佛性。既以
|
258 |
X57n0958_p0095c17 |
此法點示眾生。欲入此道莫非以觀照之。以照此故。
|
259 |
X57n0958_p0095c18 |
即名三觀。是知靈山雖不委明。義亦具矣。故迦葉所
|
260 |
X57n0958_p0095c19 |
傳。傳之諸祖。但龍樹釋經委明之也。非已前諸祖不
|
261 |
X57n0958_p0095c20 |
傳此道矣。言廣之於天台者。摩訶止觀莫不廣明三
|
262 |
X57n0958_p0095c21 |
觀之法也。疑曰。瓔珞三觀似如次第。何以今家以此
|
263 |
X57n0958_p0095c22 |
次第之法而為所傳。曰。圓頓之法。別無其體。即指次
|
264 |
X57n0958_p0095c23 |
第為不次第。況復瓔珞次第文後亦有三觀法界之
|
265 |
X57n0958_p0095c24 |
說。豈非圓意乎。當以意會。不以文拘。既部在方等。尊
|
266 |
X57n0958_p0096a01 |
極唯圓。據勝為論。即圓三觀也。故知一家所傳三觀
|
267 |
X57n0958_p0096a02 |
之道。出自於佛經。傳於諸祖。讚之於龍樹。廣之於天
|
268 |
X57n0958_p0096a03 |
台也。疑者曰。若謂天台所傳亦三觀者。且摩訶止觀
|
269 |
X57n0958_p0096a04 |
正明觀法不思議境。於修德境中明於修相。祖述龍
|
270 |
X57n0958_p0096a05 |
樹但說性相空觀而已。何以見得具於三觀耶。曰天
|
271 |
X57n0958_p0096a06 |
台所說三觀秪恐得空。諸法既空。當處宛然。不一不
|
272 |
X57n0958_p0096a07 |
異。即具三觀。所以修德境中雖但明空。即具三也。故
|
273 |
X57n0958_p0096a08 |
止觀於三境之後。結成三觀。意顯此矣。例如法華三
|
274 |
X57n0958_p0096a09 |
昧儀中明於觀法。但四句亦秪明空便具三觀。何以
|
275 |
X57n0958_p0096a10 |
故見得具三耶。如四明云。法華三昧儀中略明三觀。
|
276 |
X57n0958_p0096a11 |
即有九種證相。斯為明據。是知一家所明觀法亦不
|
277 |
X57n0958_p0096a12 |
出於三觀也。大哉。此道真復性還源之要術者也。雖
|
278 |
X57n0958_p0096a13 |
眾生皆有佛之知見。若不以此道照之。何由開悟。但
|
279 |
X57n0958_p0096a14 |
不得意者指為文字之學。謂非窮理盡性之道。哀哉。
|
280 |
X57n0958_p0096a15 |
正宗
|
281 |
X57n0958_p0096a16 |
四明曰。蓋指介爾之心為事理解行之要。大哉。此說
|
282 |
X57n0958_p0096a17 |
括盡摩訶止觀之大旨也。中興教觀不在茲乎。深得
|
283 |
X57n0958_p0096a18 |
天台之道非此說乎。然若論諸法比比具足。法法互
|
284 |
X57n0958_p0096a19 |
趣。所以獨指心者。蓋有意焉。亦對治而已。所以有意
|
285 |
X57n0958_p0096a20 |
者。心為造法之源。入道之要易絕念。故就迷點示人
|
286 |
X57n0958_p0096a21 |
之返本還源。故所以對治者。四念處云。上界眾生多
|
287 |
X57n0958_p0096a22 |
著心。故令觀外色。下界眾生多著外色。令觀內心。所
|
288 |
X57n0958_p0096a23 |
以經論多明觀心。疑曰。以何義故得知一家宗途。唯
|
289 |
X57n0958_p0096a24 |
指一念為事理解行之要耶。曰。此皆天台之宗旨也。
|
290 |
X57n0958_p0096b01 |
如摩訶止觀初乘觀法明乎一念三千。此之三千有
|
291 |
X57n0958_p0096b02 |
事有理。故引華嚴心造證之。荊溪云。言心造者。有乎
|
292 |
X57n0958_p0096b03 |
二意。一者約理。二者約事。既指一念具此事理。是故
|
293 |
X57n0958_p0096b04 |
四明得此意故。故指一念為事理解行之要也。若得
|
294 |
X57n0958_p0096b05 |
此意。則一家境觀之道可舉而行。入道之門。還源之
|
295 |
X57n0958_p0096b06 |
徑。莫不由此也。若撥棄妄念別求義路。何異棄冰而
|
296 |
X57n0958_p0096b07 |
求水哉。眾生何時得成佛耶。是知不遵四明之說不
|
297 |
X57n0958_p0096b08 |
會天台之旨。不會天台之旨不達經論之意。為令眾
|
298 |
X57n0958_p0096b09 |
生之言翻成無用。古人所謂差之毫釐失於千里。可
|
299 |
X57n0958_p0096b10 |
誡哉。
|
300 |
X57n0958_p0096b11 |
修性
|
301 |
X57n0958_p0096b12 |
毗陵曰。說理則泯彼階差。談行則積功方達。此乃明
|
302 |
X57n0958_p0096b13 |
修性之說。無修不顯。無性不立。是故修性之道不可
|
303 |
X57n0958_p0096b14 |
不明也。凡經論所談法門不出此二。非無二法。佛出
|
304 |
X57n0958_p0096b15 |
世。意不備矣。故曰。性雖本爾。藉智起修。由修照性。由
|
305 |
X57n0958_p0096b16 |
性發修。若據性而論。則眾生諸佛本無高下。依正色
|
306 |
X57n0958_p0096b17 |
心豈有差別。可謂法界平等迷悟同途。眾生本來是
|
307 |
X57n0958_p0096b18 |
佛。諸佛無可說約性。雖爾對修。不然。豈有自然釋迦
|
308 |
X57n0958_p0096b19 |
天然彌勒。不假修行。三德秘藏何由得證。故有凡聖
|
309 |
X57n0958_p0096b20 |
因果之不同。自他高下之異爾。雖然不同。要且二而
|
310 |
X57n0958_p0096b21 |
不二。雖然不二。不妨不二而二。據性則全修在性。起
|
311 |
X57n0958_p0096b22 |
修則全性成修。修性一如。無復別體。凡聖雖分高下。
|
312 |
X57n0958_p0096b23 |
而泯高下之殊。迷悟雖則同途。不妨迷悟之別。以真
|
313 |
X57n0958_p0096b24 |
如不守自性。則知全性成修。真如不失自體則全修
|
314 |
X57n0958_p0096c01 |
成性。是故修性之道不可得而議焉。其不知者。纔言
|
315 |
X57n0958_p0096c02 |
即心是佛便廢修行。或聞佛道長遠者已絕分。皆由
|
316 |
X57n0958_p0096c03 |
不了修性之說故爾。是知經論所明不出此二。能知
|
317 |
X57n0958_p0096c04 |
此者可與論道。
|
318 |
X57n0958_p0096c05 |
|
319 |
X57n0958_p0096c06 |
圓頓宗眼(終)
|
320 |
X57n0958_p0096c07 |