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1 |
X57n0966_p0271a01 |
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2 |
X57n0966_p0271a02 |
台宗精英集卷第五
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3 |
X57n0966_p0271a03 |
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4 |
X57n0966_p0271a04 |
仙都門人 普容 錄
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5 |
X57n0966_p0271a05 |
寂光有相 四土橫豎 教行五章 廣略五章
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6 |
X57n0966_p0271a06 |
心佛辯境 觀經五章 定散二善 三料揀境
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7 |
X57n0966_p0271a07 |
止觀一接 立陰正義 家家判頌 車體正義
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8 |
X57n0966_p0271a08 |
寂光有相
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9 |
X57n0966_p0271a09 |
玅宗曰經論中言寂光無相乃是已盡染礙之相非
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10 |
X57n0966_p0271a10 |
如太虛空無一物良由三惑究竟清淨則依正色心
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11 |
X57n0966_p0271a11 |
究竟明顯故大經云因滅是色獲得常色受想行識
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12 |
X57n0966_p0271a12 |
亦復如是仁王稱為法性五陰亦是法華世間相常
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13 |
X57n0966_p0271a13 |
大品色香無非中道是則名為究竟樂邦究竟金寶
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14 |
X57n0966_p0271a14 |
究竟瓊樹因此之故異論紛然既曰寂光理土安可
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15 |
X57n0966_p0271a15 |
而言有相是以淨覺法師即便破云且常寂光者實
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16 |
X57n0966_p0271a16 |
三德之妙性也離為三法合成一性一尚無一豈有
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17 |
X57n0966_p0271a17 |
苦樂華胎之相乎當知無相之言其語由略具足須
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18 |
X57n0966_p0271a18 |
云無相不相所謂無生死相不涅槃相強而名之稱
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19 |
X57n0966_p0271a19 |
曰實相乃至云今問無礙之色豈是胎獄之相耶若
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20 |
X57n0966_p0271a20 |
是此相正存礙色應覆之以屋著之以衣一何麤弊
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21 |
X57n0966_p0271a21 |
乎又云寂光定無相三土定有相今輒評之考詳二
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22 |
X57n0966_p0271a22 |
說須依妙宗一家所談圓旨妙在於斯即處常離離
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23 |
X57n0966_p0271a23 |
處常即雖有即離二名其體常即是一故不二門云
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24 |
X57n0966_p0271a24 |
在性則全修成性起修則全性成修性無所移修常
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25 |
X57n0966_p0271b01 |
宛爾若其然者修性平等事理互融三諦互即妙覺
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26 |
X57n0966_p0271b02 |
所證不出九界寂光所顯不逾三土是則阿鼻依正
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27 |
X57n0966_p0271b03 |
全處極聖之自心毗盧身土不逾下凡之一念豈離
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28 |
X57n0966_p0271b04 |
伽耶別求常寂不達斯旨於道何為所言寂光究竟
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29 |
X57n0966_p0271b05 |
者即是實報土中等覺菩薩修其圓頓之觀破其最
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30 |
X57n0966_p0271b06 |
後無明證其寂理雖以修性乍分人秖是一豈可在
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31 |
X57n0966_p0271b07 |
於實報卻是有相至於寂光空無一物既有能修之
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32 |
X57n0966_p0271b08 |
人能修之觀即有所破之惑所證之理土為所依人
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33 |
X57n0966_p0271b09 |
為能依如仁王云三賢十聖住果報唯佛一人居淨
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34 |
X57n0966_p0271b10 |
土人之與土昭顯若此何以輒云寂光無相空無一
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35 |
X57n0966_p0271b11 |
物如茲錯說誠為可悲夫由所言寂光無相者但是
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36 |
X57n0966_p0271b12 |
無其染礙之相還有清淨相耳妙覺果佛法性五陰
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37 |
X57n0966_p0271b13 |
其佛住處名常寂光能所顯然安得無相故妙樂云
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38 |
X57n0966_p0271b14 |
本有四德為所依修得四德為能依能所並有能依
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39 |
X57n0966_p0271b15 |
之身依於能所所依之土二義齊等方是毗盧遮那
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40 |
X57n0966_p0271b16 |
身土之相既言二義齊等即是修性體同豈可隔越
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41 |
X57n0966_p0271b17 |
頓同偏真猶如太虛耶若爾既不許寂光無相玅玄
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42 |
X57n0966_p0271b18 |
那云寂光理通如鏡如器諸土別異如像如飯業力
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43 |
X57n0966_p0271b19 |
所隔感見不同又釋籤云諸佛寂理神無方所所依
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44 |
X57n0966_p0271b20 |
寂境號常寂光是故砂石七珍隨生所感又輔行云
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45 |
X57n0966_p0271b21 |
常寂光土清淨法身無所莊嚴無能莊嚴為眾生故
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46 |
X57n0966_p0271b22 |
而取三土據此三文皆云寂光無相正合淨覺之說
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47 |
X57n0966_p0271b23 |
何得固違當知不然良以常寂光土若對下之三土
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48 |
X57n0966_p0271b24 |
體用說之寂光為體故屬於理三土為用故屬於事
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49 |
X57n0966_p0271c01 |
若就寂光自說是則事理融即修性體同豈今性顯
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50 |
X57n0966_p0271c02 |
頓去其修始本一合究竟所證雖以三惑究竟清淨
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51 |
X57n0966_p0271c03 |
而法性五陰之色宛然況淨名疏顯將寂光為佛依
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52 |
X57n0966_p0271c04 |
報故知不可定執報土有金寶等寂光定無斯乃迷
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53 |
X57n0966_p0271c05 |
名全不依義今具出之使無迷惑儻不然者更請自
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54 |
X57n0966_p0271c06 |
裁。
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55 |
X57n0966_p0271c07 |
四土橫豎
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56 |
X57n0966_p0271c08 |
法界平等凡聖源同如云阿鼻依正全處極聖之自
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57 |
X57n0966_p0271c09 |
心毗盧身土不逾下凡之一念但以眾生邪倒迷悟
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58 |
X57n0966_p0271c10 |
亢分十界因果既殊四土昇沈各立眾經委說諸論
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59 |
X57n0966_p0271c11 |
具明天台制疏廣伸荊溪記中備釋土有橫豎教有
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60 |
X57n0966_p0271c12 |
減增古德壅而莫通後學迷之叵曉予因暇日考究
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61 |
X57n0966_p0271c13 |
諸文點出自昔之疑故使煥然冰釋科分為四初示
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62 |
X57n0966_p0271c14 |
文旨二辯橫豎三明用教四伸疑妨。
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63 |
X57n0966_p0271c15 |
初示文旨者 止觀云若以四諦豎對諸土有增有減
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64 |
X57n0966_p0271c16 |
同居有四方便則三實報則二寂光但一若橫敵對
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65 |
X57n0966_p0271c17 |
者同居生滅方便無生滅實報無量寂光無作淨名
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66 |
X57n0966_p0271c18 |
記云然約橫論同居具四餘三漸減例之可見玅樂
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67 |
X57n0966_p0271c19 |
云一家明義以土對教具如止觀及淨名疏並有用
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68 |
X57n0966_p0271c20 |
教橫豎二對橫論土體與教相當豎論約土用教多
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69 |
X57n0966_p0271c21 |
少(云云)。
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70 |
X57n0966_p0271c22 |
二辯橫豎者 若據止觀以同居有四方便則三實報
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71 |
X57n0966_p0271c23 |
則二寂光但一故名為豎以四諦敵對四土無復優
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72 |
X57n0966_p0271c24 |
劣是故言橫如玅樂云橫論土體與教相當豎論約
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73 |
X57n0966_p0272a01 |
土用教多少何以淨名記云然約橫論同居具四餘
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74 |
X57n0966_p0272a02 |
三漸減例之可見且此二文橫豎敵體相違如何甄
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75 |
X57n0966_p0272a03 |
簡舊說紛然少遇達者或曰止觀同居有四至寂光
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76 |
X57n0966_p0272a04 |
但一謂之豎者此即土中用教之義如云豎論約土
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77 |
X57n0966_p0272a05 |
用教多少即其義也淨名記曰然約橫論同居具四
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78 |
X57n0966_p0272a06 |
者此即以教對土之義同居四教敵對四土是故言
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79 |
X57n0966_p0272a07 |
橫即同止觀橫論土體與教相當義也或曰四土各
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80 |
X57n0966_p0272a08 |
論故曰橫上下相望故曰豎以消兩處橫豎之文或
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81 |
X57n0966_p0272a09 |
約四句開合而說或約捨報未捨報以明各有義章
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82 |
X57n0966_p0272a10 |
茲不委敘若見正義自知其非今詳祖詰依附文旨
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83 |
X57n0966_p0272a11 |
究而伸之使無疑壅然其兩文用與敻殊若欲會同
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84 |
X57n0966_p0272a12 |
愈增凝結今為說之三義永異一者四土前後不同
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85 |
X57n0966_p0272a13 |
止觀明土先說同居次第至於寂土淨名所說先明
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86 |
X57n0966_p0272a14 |
究竟次第始至同居何者止觀正明圓人修其圓觀
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87 |
X57n0966_p0272a15 |
發大心中諸土用教所以機既增減不同是故教亦
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88 |
X57n0966_p0272a16 |
多少有異同居既有四機故說之以四教至於寂光
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89 |
X57n0966_p0272a17 |
唯一圓機但用一教從寬至狹始自同居終於寂土
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90 |
X57n0966_p0272a18 |
淨名先明寂光至於同居者斯乃正明寂光說法故
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91 |
X57n0966_p0272a19 |
爾若究竟寂光無說無示今言說者乃中下寂光若
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92 |
X57n0966_p0272a20 |
於實報土中橫明寂光說法者說無作四諦即果報
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93 |
X57n0966_p0272a21 |
土說一實諦即常寂光若方便同居中說一實諦即
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94 |
X57n0966_p0272a22 |
方便同居土中寂光說法是以先明寂光至於同居
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95 |
X57n0966_p0272a23 |
其既兩文明土前後不同安可會齊二者四土橫豎
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96 |
X57n0966_p0272a24 |
不同者止觀四教敵對四土曰橫四教增減對土曰
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97 |
X57n0966_p0272b01 |
豎今淨名記自就下三土橫論寂光說法故云然約
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98 |
X57n0966_p0272b02 |
橫論同居具四蓋由淨名疏云若究竟寂光無說無
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99 |
X57n0966_p0272b03 |
示而言說者法身冥資一切無說而說即是法身說
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100 |
X57n0966_p0272b04 |
法也此則明其究竟寂光無有言說次約下之三土
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101 |
X57n0966_p0272b05 |
說者乃云若約果報明常寂光分別二種說法不同
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102 |
X57n0966_p0272b06 |
若說無作四諦即果報土說一實諦即常寂光記即
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103 |
X57n0966_p0272b07 |
釋云有果報邊須云苦集以有苦集須具四諦於果
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104 |
X57n0966_p0272b08 |
報中分論寂光須從理說故唯實諦義亦當於寂光
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105 |
X57n0966_p0272b09 |
說法此則實報橫論寂光說法至明方便同居橫論
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106 |
X57n0966_p0272b10 |
寂光說法疏中秪云下兩土類此可知文旨既略記
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107 |
X57n0966_p0272b11 |
即釋云有餘同居俱得橫論即寂光土若有餘中亦
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108 |
X57n0966_p0272b12 |
說無量以對一實或說通以對一實故有餘中若說
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109 |
X57n0966_p0272b13 |
一實即有餘中寂光說法實報例之亦應可見明其
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110 |
X57n0966_p0272b14 |
實報方便橫論寂光說法文旨既廣於義易曉至明
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111 |
X57n0966_p0272b15 |
同居橫論寂光文中但云然約橫論同居具四以由
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112 |
X57n0966_p0272b16 |
同居或說藏教以對一實或說通以對一實或說別
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113 |
X57n0966_p0272b17 |
以對一實或說圓以對一實此即事理對明故同居
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114 |
X57n0966_p0272b18 |
中說一實諦即同居中寂光說法故曰橫論文旨泠
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115 |
X57n0966_p0272b19 |
然古人不曉會同止觀橫豎義者謬之甚矣三者四
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116 |
X57n0966_p0272b20 |
土對教不同者止觀四教敵對四土曰橫同居對四
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117 |
X57n0966_p0272b21 |
寂光對圓曰豎及乎淨名寂光對一實諦實報對其
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118 |
X57n0966_p0272b22 |
無作方便對通別等如此不同人何不見今既指出
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119 |
X57n0966_p0272b23 |
照了可知請尋疏記點對分明狐疑自決余患斯文
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120 |
X57n0966_p0272b24 |
即有歲月因得其旨足之蹈之若爾橫豎二文以如
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121 |
X57n0966_p0272c01 |
所辯且妙樂云一家明義以土對教具如止觀及淨
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122 |
X57n0966_p0272c02 |
名疏並有用教橫豎二對橫論土體與教相當豎論
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123 |
X57n0966_p0272c03 |
約土用教多少自舊疑曰止觀發大心科所明橫豎
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124 |
X57n0966_p0272c04 |
其義可知淨名疏中修因說教兩科俱明四土妙樂
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125 |
X57n0966_p0272c05 |
所指為指何科以明橫豎此義雖顯不知之者異論
|
126 |
X57n0966_p0272c06 |
多途皆是臆談全無所以荊溪祖師明文已說盲者
|
127 |
X57n0966_p0272c07 |
不見致生異端今直伸之以決其瞙須知玅樂所指
|
128 |
X57n0966_p0272c08 |
正是說法科明其橫豎如上所示下之三土橫論寂
|
129 |
X57n0966_p0272c09 |
光說法之文是也故輔行云若轉法輪準第一卷橫
|
130 |
X57n0966_p0272c10 |
豎對諦及淨名疏明諸土說法用教增減比說可知
|
131 |
X57n0966_p0272c11 |
非荊溪莫能指出非積學莫能得知善須究詳無令
|
132 |
X57n0966_p0272c12 |
造易。
|
133 |
X57n0966_p0272c13 |
三明用教 二先明方便用通次明實報用別且初義
|
134 |
X57n0966_p0272c14 |
者方便土中為用通否若云用者觀音義疏云但說
|
135 |
X57n0966_p0272c15 |
次第不次第兩種大乘故不須餘力餘法化也唯用
|
136 |
X57n0966_p0272c16 |
別圓始云不須通教輔行云大乘初門調機入頓為
|
137 |
X57n0966_p0272c17 |
知故學於此二途如何剖判或曰方便須用通者是
|
138 |
X57n0966_p0272c18 |
小衍義不用者是真中義作此說之全無所以今意
|
139 |
X57n0966_p0272c19 |
伸釋方便用通者若約方等三藏之機斷見思惑遇
|
140 |
X57n0966_p0272c20 |
緣命終生於彼土故不須通以由此人於方等會橫
|
141 |
X57n0966_p0272c21 |
豎兩機並已聞通法至於彼土不須用通若輔行云
|
142 |
X57n0966_p0272c22 |
須用通者此約鹿苑之中三藏小機斷惑命終生至
|
143 |
X57n0966_p0272c23 |
彼土須當用通蓋緣此人在於鹿苑未曾聞通今生
|
144 |
X57n0966_p0272c24 |
方便須以通教大乘之法融通三藏小乘之執調停
|
145 |
X57n0966_p0273a01 |
機熟堪入圓常故輔行云在方便土須通教者此約
|
146 |
X57n0966_p0273a02 |
不至方等會人此文照之驗知用通正被鹿苑小機
|
147 |
X57n0966_p0273a03 |
明矣若方等藏機生彼決不用通文旨顯然何為不
|
148 |
X57n0966_p0273a04 |
信次明實報用別者輔行云若爾實報何須用別耶
|
149 |
X57n0966_p0273a05 |
答約教道說證道必無自舊疑曰輔行云約教道說
|
150 |
X57n0966_p0273a06 |
還被機否始曰被機稱實感報方曰實報安有別人
|
151 |
X57n0966_p0273a07 |
若不被機既教道則有豈不被機或曰荊溪既云約
|
152 |
X57n0966_p0273a08 |
教道說還須被機實報雖無別人而為圓機說其別
|
153 |
X57n0966_p0273a09 |
法例如香積純圓菩薩而來此土學雙流行此等並
|
154 |
X57n0966_p0273a10 |
是為他故學如此說之宛如戲劇閉目穿鑿不足評
|
155 |
X57n0966_p0273a11 |
量今謂實報教道須用別者正被同居方便別機若
|
156 |
X57n0966_p0273a12 |
爾今問實報用別何以將同居方便答之莫也義不
|
157 |
X57n0966_p0273a13 |
相當須知道理合然如同居四教各立教主各被機
|
158 |
X57n0966_p0273a14 |
緣別佛為其別機說別行位一教始終令其行人依
|
159 |
X57n0966_p0273a15 |
教起行破一品無明生實報土而於彼土破十二品
|
160 |
X57n0966_p0273a16 |
無明盡成妙覺果佛此乃並約教道說之若證道說
|
161 |
X57n0966_p0273a17 |
者行人但恐不入初地破其一品無明若入證道不
|
162 |
X57n0966_p0273a18 |
復名別何嘗有人在別教破十二品無明成玅覺佛
|
163 |
X57n0966_p0273a19 |
由是之故輔行即云約教道說證道必無不達之者
|
164 |
X57n0966_p0273a20 |
於實報土求別機別教者一何昧哉此義教門最為
|
165 |
X57n0966_p0273a21 |
難事今之學者善須究之同居既爾方便例然。
|
166 |
X57n0966_p0273a22 |
四釋疑妨 問五濁輕重同居淨穢如常所論未審
|
167 |
X57n0966_p0273a23 |
體析巧拙方便淨穢若何判之刊正。 云通人體色即
|
168 |
X57n0966_p0273a24 |
空故巧藏人析色明空故拙妙宗云體觀感淨不專
|
169 |
X57n0966_p0273b01 |
通人衍門三教對三藏析俱明體法然此兩說並皆
|
170 |
X57n0966_p0273b02 |
可用刊正雖約藏通兩教以明巧拙此亦一往說之
|
171 |
X57n0966_p0273b03 |
通既是巧別圓可知義當小衍與妙宗同不可人情
|
172 |
X57n0966_p0273b04 |
強生分別。 問次第頓入實報淨穢其旨如何刊正。
|
173 |
X57n0966_p0273b05 |
云別人漸修次第三觀登地入實以之為穢圓人頓
|
174 |
X57n0966_p0273b06 |
修一心三觀登住入實以之為淨妙宗曰若論實證
|
175 |
X57n0966_p0273b07 |
此土唯有圓聖所居別人初地證與圓同稱實感報
|
176 |
X57n0966_p0273b08 |
有何優降今就教道十地不融致所感土異於圓人
|
177 |
X57n0966_p0273b09 |
故約漸頓分於淨穢然此二說刊正為當以由別人
|
178 |
X57n0966_p0273b10 |
久習次第三觀雖入初地證與圓同涉其方便是故
|
179 |
X57n0966_p0273b11 |
言穢圓人始終頓修三觀故名為淨耳妙宗以別教
|
180 |
X57n0966_p0273b12 |
十地不融為穢者深不可也今明實報淨穢安有十
|
181 |
X57n0966_p0273b13 |
地教道不融亦則未合次第頓入之文成難取信矣。
|
182 |
X57n0966_p0273b14 |
問分證究竟寂光淨穢為是何義刊正。 曰由分證
|
183 |
X57n0966_p0273b15 |
寂光方生實報今約分證猶帶無明故穢究竟無明
|
184 |
X57n0966_p0273b16 |
已盡故淨義編曰無明分破證少分無相故穢無明
|
185 |
X57n0966_p0273b17 |
全盡證究竟無相故淨此二說者須依刊正疏中顯
|
186 |
X57n0966_p0273b18 |
云分證究竟寂光淨穢此則等覺已還無明未盡是
|
187 |
X57n0966_p0273b19 |
故言穢妙覺究竟無明永盡故名為淨義編有相無
|
188 |
X57n0966_p0273b20 |
相之語未為善矣。 問中下寂光與果報土何。 簡答
|
189 |
X57n0966_p0273b21 |
事理不同過德有異無明感報受生從過從事而說
|
190 |
X57n0966_p0273b22 |
名果報土三德之理分顯從理從德為言故曰寂光
|
191 |
X57n0966_p0273b23 |
秪此兩義伸之果報寂光明矣。 問淨名記云藏通
|
192 |
X57n0966_p0273b24 |
對於同居別對有餘以橫豎兩義如何收攝。 答此約
|
193 |
X57n0966_p0273c01 |
界內外說非橫豎義收藏通界內之教對於同居別
|
194 |
X57n0966_p0273c02 |
圓界外之教對於二土別對方便圓對實報寂光既
|
195 |
X57n0966_p0273c03 |
極故不對之若不知者誠為難矣。
|
196 |
X57n0966_p0273c04 |
教行五章
|
197 |
X57n0966_p0273c05 |
節經三分始則道安法師釋題五章出自天台智者
|
198 |
X57n0966_p0273c06 |
教行各立機應兩分超過北七南三永異慈恩賢首
|
199 |
X57n0966_p0273c07 |
今宗學者猶未達於精微滯教封文致妄生於穿鑿
|
200 |
X57n0966_p0273c08 |
今陳短見以遣眾非大分四科揀判區別初示難二
|
201 |
X57n0966_p0273c09 |
評非三正義四釋疑。
|
202 |
X57n0966_p0273c10 |
初示難者 自舊疑云玅玄釋經總題乃用五重玄義
|
203 |
X57n0966_p0273c11 |
於五義中復有二種一曰約教謂名用體宗教相二
|
204 |
X57n0966_p0273c12 |
曰約行謂名體宗用教相及乎釋題但用約行若據
|
205 |
X57n0966_p0273c13 |
妙玄文句教正行傍應用約教何以棄教而用約行
|
206 |
X57n0966_p0273c14 |
釋者何耶。
|
207 |
X57n0966_p0273c15 |
二評非者 或曰若據三部分對教行傍正妙玄既是
|
208 |
X57n0966_p0273c16 |
教正行傍今釋總題理合用約教五章大師妙玄特
|
209 |
X57n0966_p0273c17 |
用約行五章者此乃俯順滅後機緣自行造修因果
|
210 |
X57n0966_p0273c18 |
義便故用約行不用約教也斥曰教行兩種五章並
|
211 |
X57n0966_p0273c19 |
是佛世被機大師妙玄用約行五章釋總題者乃釋
|
212 |
X57n0966_p0273c20 |
佛世經題那云約行五章是順滅後被機耶作此之
|
213 |
X57n0966_p0273c21 |
說莫也佛世但有約教而無約行至乎滅後方修行
|
214 |
X57n0966_p0273c22 |
耶或曰玄文其實教正行傍及乎釋題廣明約行五
|
215 |
X57n0966_p0273c23 |
章者此乃將止觀中觀心五章寄在妙玄教解中辯
|
216 |
X57n0966_p0273c24 |
所以大師釋題乃用約行五章也故妙樂云凡釋大
|
217 |
X57n0966_p0274a01 |
義並指玄文名體宗用三一總別寄行約教斥曰若
|
218 |
X57n0966_p0274a02 |
云將止觀中觀心五章寄於玅玄教解中辯者且止
|
219 |
X57n0966_p0274a03 |
觀中十大章未審指何章為觀心五章非但妄指文
|
220 |
X57n0966_p0274a04 |
旨抑亦不知妙樂文旨生起來意故也或曰妙玄釋
|
221 |
X57n0966_p0274a05 |
題大師不用約教而用約行五章者然此兩種五章
|
222 |
X57n0966_p0274a06 |
雖云約教約行若望止觀正明行相此二種五章並
|
223 |
X57n0966_p0274a07 |
屬於解今云約行者附如來當初自行造修一番行
|
224 |
X57n0966_p0274a08 |
行從因至果名為約行非同止觀之行亦引妙樂寄
|
225 |
X57n0966_p0274a09 |
行約教之文以為誠證斥曰約行五章既釋佛世經
|
226 |
X57n0966_p0274a10 |
題如來說經必對機說法機緣聞法起行造修正屬
|
227 |
X57n0966_p0274a11 |
佛世機緣所修之行那云約行五章附當時如來一
|
228 |
X57n0966_p0274a12 |
番行行次第而說作此釋義非但機應不分亦乃不
|
229 |
X57n0966_p0274a13 |
善天台約行五章釋經之義。
|
230 |
X57n0966_p0274a14 |
三正義者 先究自來先達將三部教行傍正之義難
|
231 |
X57n0966_p0274a15 |
乎教行兩種五章云妙玄既是教正大師釋題何不
|
232 |
X57n0966_p0274a16 |
用約教五章釋題而用約行者何耶作此之問非但
|
233 |
X57n0966_p0274a17 |
問意不成亦乃望名釋義應返質云妙玄文句教正
|
234 |
X57n0966_p0274a18 |
行傍與教行兩種五章兩處教行為同為異若云是
|
235 |
X57n0966_p0274a19 |
異何作此問若云是同且玅玄釋題判教文句消釋
|
236 |
X57n0966_p0274a20 |
經文故云教正若玅玄七番共解中觀心一釋文句
|
237 |
X57n0966_p0274a21 |
四釋中觀心一釋故曰行傍雖有教行傍正並是大
|
238 |
X57n0966_p0274a22 |
師就如來滅後釋經判教自論若約教五章乃是如
|
239 |
X57n0966_p0274a23 |
來果後起用設教而說若約行五章自是佛世法輪
|
240 |
X57n0966_p0274a24 |
之下機緣聞法起行造修得益邊論若然者兩種五
|
241 |
X57n0966_p0274b01 |
章教行兩字與三部分教行兩字豈同日而語哉望
|
242 |
X57n0966_p0274b02 |
名釋義其謬甚矣今正出意者當知教行兩種五章
|
243 |
X57n0966_p0274b03 |
乃約機應而辯約教乃是如來果後設教約行則是
|
244 |
X57n0966_p0274b04 |
機緣聞法得益且大師玅玄伸釋總題須用約行五
|
245 |
X57n0966_p0274b05 |
章者蓋此五章乃是佛世法輪之下機緣聞妙法名
|
246 |
X57n0966_p0274b06 |
識妙法體依體起宗宗成有用然後教相所以大師
|
247 |
X57n0966_p0274b07 |
既釋佛世經題附其佛世機緣聞法得益而釋欲令
|
248 |
X57n0966_p0274b08 |
滅後今日行人效佛世機起行造修破惑顯理是故
|
249 |
X57n0966_p0274b09 |
天台特用約行五章不用約教者意在茲矣如此之
|
250 |
X57n0966_p0274b10 |
說有異古今請明眼人刊詳此意。
|
251 |
X57n0966_p0274b11 |
四釋疑 問妙玄釋題既唯用約行不用約教五章
|
252 |
X57n0966_p0274b12 |
者妙樂那云故使消釋凡至大義並指玄文名體宗
|
253 |
X57n0966_p0274b13 |
用三一總別寄行約教若爾莫見釋題亦用約教耶。
|
254 |
X57n0966_p0274b14 |
答此乃玄文將佛世機緣約行五章次第一番行相
|
255 |
X57n0966_p0274b15 |
為滅後今日行人作教說之正是將行作教而說故
|
256 |
X57n0966_p0274b16 |
云寄行約教人不見之自生臆說。 問玅樂既云三
|
257 |
X57n0966_p0274b17 |
一總別且一即是總三即是別但云三一已足何得
|
258 |
X57n0966_p0274b18 |
復云總別者何。 答不原文意似如煩重今為出之略
|
259 |
X57n0966_p0274b19 |
無少妨由上文云一部之中莫過本跡本地總別超
|
260 |
X57n0966_p0274b20 |
過諸說跡中三一功高一期是即結云三一總別非
|
261 |
X57n0966_p0274b21 |
煩重也。 問教行兩種五章若約機應分者未審得
|
262 |
X57n0966_p0274b22 |
何佛祖文意耶。 答經疏顯然人自不曉大師釋神力
|
263 |
X57n0966_p0274b23 |
品約教五章經云如來一切所有之法乃至云如來
|
264 |
X57n0966_p0274b24 |
一切甚深之事且名用體宗皆云如來豈非屬應大
|
265 |
X57n0966_p0274c01 |
師點第二約用一章乃云欲說此法先以神力駭動
|
266 |
X57n0966_p0274c02 |
且欲說與神力屬應顯矣大師釋序品約行五章云
|
267 |
X57n0966_p0274c03 |
初從經卷若善知識有所聞見即聞名也既云從經
|
268 |
X57n0966_p0274c04 |
卷及善知識聞豈非屬機兩種五章就佛世中約機
|
269 |
X57n0966_p0274c05 |
應分對明如皎日。 問約教中釋名一章既屬其應荊
|
270 |
X57n0966_p0274c06 |
溪何故判為在纏之法耶。 答此之玅名本皆佛法若
|
271 |
X57n0966_p0274c07 |
於如來即是第一義諦眾生顛倒謂非佛法今明示
|
272 |
X57n0966_p0274c08 |
之故言一切法也欲說此法先以神力駭動今言在
|
273 |
X57n0966_p0274c09 |
纏者且附眾生顛倒不知邊說。
|
274 |
X57n0966_p0274c10 |
廣略五章
|
275 |
X57n0966_p0274c11 |
戒疏涅槃五章廣略疑有異於群典妨師弟以相違
|
276 |
X57n0966_p0274c12 |
眾解紛紜各陳己見究其優劣未敢遵承今出斯文
|
277 |
X57n0966_p0274c13 |
聊分三義初判涅槃廣次會戒疏略三伸通餘妨。
|
278 |
X57n0966_p0274c14 |
初判涅槃廣者 天台一家凡釋諸經總題但用五重
|
279 |
X57n0966_p0274c15 |
玄義其義即足何以章安尊者釋涅槃題而用二十
|
280 |
X57n0966_p0274c16 |
五章者何異解多途未見其旨今謂涅槃題作二十
|
281 |
X57n0966_p0274c17 |
五章釋者約此一經法體圓融以說五重玄義章章
|
282 |
X57n0966_p0274c18 |
具五故成二十五其實秪一五章爾以由此經總題
|
283 |
X57n0966_p0274c19 |
及經別文皆譚三德故作此釋題云摩訶般涅槃者
|
284 |
X57n0966_p0274c20 |
即梵語也此翻大滅度大即法身滅即解脫度即般
|
285 |
X57n0966_p0274c21 |
若然此三法不縱不橫不並不別舉一即三三即具
|
286 |
X57n0966_p0274c22 |
九九秪是三是以五章亦復然爾若經別文始終無
|
287 |
X57n0966_p0274c23 |
非皆譚三德如云直法身非法身法身必具般若解
|
288 |
X57n0966_p0274c24 |
脫直般若非般若般若必具法身解脫德直解脫非
|
289 |
X57n0966_p0275a01 |
解脫解脫必具法身般若德故涅槃玄釋此義云今
|
290 |
X57n0966_p0275a02 |
作三番九義淺深別異各各不同者雖復多含攝勝
|
291 |
X57n0966_p0275a03 |
未是今經正意文云法身亦非那可單作三身釋大
|
292 |
X57n0966_p0275a04 |
文云解脫亦非那可單作三身釋滅文云般若亦非
|
293 |
X57n0966_p0275a05 |
那可單作三智釋度故知單釋非今經意三德中各
|
294 |
X57n0966_p0275a06 |
各求皆不可得三法合求亦不可得如是三德不可
|
295 |
X57n0966_p0275a07 |
相離三目三點名大涅槃是則三九圓融不可思議
|
296 |
X57n0966_p0275a08 |
九不為多三不為少雖一而三雖三而一雖復三一
|
297 |
X57n0966_p0275a09 |
而非三一雖非三一而三而一名祕密藏攝一切法
|
298 |
X57n0966_p0275a10 |
秪一三德圓融無缺舉一即三五章亦爾章章五章
|
299 |
X57n0966_p0275a11 |
成二十五章三法各三寧是定九但是互即秪一三
|
300 |
X57n0966_p0275a12 |
法五章例之亦復如此雖於五章各具五章成二十
|
301 |
X57n0966_p0275a13 |
五但是融即秪一五章若了斯旨則二十五非多五
|
302 |
X57n0966_p0275a14 |
義非少也。
|
303 |
X57n0966_p0275a15 |
次會戒疏略者 戒疏云釋此戒經三重玄義第一釋
|
304 |
X57n0966_p0275a16 |
名第二出體第三料揀且天台解釋諸經並用五重
|
305 |
X57n0966_p0275a17 |
玄義釋此戒經但用三重玄義與諸經不同者何或
|
306 |
X57n0966_p0275a18 |
云梵網有一百十二卷今是菩薩心地品所以宗用
|
307 |
X57n0966_p0275a19 |
在大部中明今則但說三章而已非但五章不足亦
|
308 |
X57n0966_p0275a20 |
則三分不周如戒疏云從大本出序及流通皆缺即
|
309 |
X57n0966_p0275a21 |
別部稱菩薩戒經戒云體中必攝宗用以修因戒善
|
310 |
X57n0966_p0275a22 |
能得勝果為宗止惡興善為用自有判教之文五章
|
311 |
X57n0966_p0275a23 |
義足然此之義說者甚眾但出正途自見臧否略引
|
312 |
X57n0966_p0275a24 |
二解以為較量不見他非曷顯今是應知戒體經體
|
313 |
X57n0966_p0275b01 |
修發不同事理有異不可一混然戒體者乃是初心
|
314 |
X57n0966_p0275b02 |
所發善體故經云但解法師語者盡應受戒初心便
|
315 |
X57n0966_p0275b03 |
可得之若經體還須從因至果起行造修破惑顯理
|
316 |
X57n0966_p0275b04 |
方得其體今此戒體但是初心發得既未從因至果
|
317 |
X57n0966_p0275b05 |
故不可論宗理體未顯安能有其果後化他之用是
|
318 |
X57n0966_p0275b06 |
故但論三章而缺宗用若經體由因果所趣顯出理
|
319 |
X57n0966_p0275b07 |
體既得體已任運真化故有其用若其然者戒體是
|
320 |
X57n0966_p0275b08 |
事上發得通乎初心故不論宗論用經體是顯出理
|
321 |
X57n0966_p0275b09 |
體乃當宗成體顯果後起用須辯自他因果之法以
|
322 |
X57n0966_p0275b10 |
此之故事理不同修發有異莫以戒體經體不分混
|
323 |
X57n0966_p0275b11 |
而為一也。
|
324 |
X57n0966_p0275b12 |
三伸通餘妨 問若云涅槃總題及以別文皆譚三
|
325 |
X57n0966_p0275b13 |
德故作章章五章釋者且光明總題別文亦譚三德
|
326 |
X57n0966_p0275b14 |
如云金光明此之三字即是三德金即法身光即般
|
327 |
X57n0966_p0275b15 |
若明即解脫別文亦明三德者如天台約圓空鳴釋
|
328 |
X57n0966_p0275b16 |
其金鼓作三九圓融而釋何以不作章章五章釋題
|
329 |
X57n0966_p0275b17 |
者何。 答涅槃總題及以別文始終無非皆譚三德故
|
330 |
X57n0966_p0275b18 |
作三九圓融及以章章五章而釋若光明總題雖是
|
331 |
X57n0966_p0275b19 |
三德至經別文並無三德之語天台雖約圓空鳴三
|
332 |
X57n0966_p0275b20 |
九圓融解釋金鼓但是約教釋義經無顯文是故不
|
333 |
X57n0966_p0275b21 |
可。 問光明玄云廣則令智退略則義不周何以涅
|
334 |
X57n0966_p0275b22 |
槃作二十五章釋之莫也廣則智退。 答但順經文三
|
335 |
X57n0966_p0275b23 |
一圓融故作此解雖作章章五章而釋但秪一五章
|
336 |
X57n0966_p0275b24 |
耳非有二十五之別也。 問若云涅槃三一圓融須
|
337 |
X57n0966_p0275c01 |
作章章五章釋者且法華經純圓獨妙亦則圓融何
|
338 |
X57n0966_p0275c02 |
故不作章章五章而釋。 答部旨化意不同豈可一概
|
339 |
X57n0966_p0275c03 |
為妨法華雖則圓融始終不譚三德若涅槃經總題
|
340 |
X57n0966_p0275c04 |
別文始終三德是故然爾。
|
341 |
X57n0966_p0275c05 |
心佛辯境
|
342 |
X57n0966_p0275c06 |
經云觀佛疏曰觀心經疏頓爾相違內外所觀矛盾
|
343 |
X57n0966_p0275c07 |
四明神智角立於先憲章假名翼張於後互相形斥
|
344 |
X57n0966_p0275c08 |
孰為指歸使學者難通其文致修者誠難用觀今憑
|
345 |
X57n0966_p0275c09 |
祖詰略以伸之會合諸家咸成一簣然此之義自舊
|
346 |
X57n0966_p0275c10 |
疑云今此觀經為當觀佛為是觀心若謂觀心題云
|
347 |
X57n0966_p0275c11 |
觀佛若言觀佛疏曰心觀為宗於此二途心佛何辯
|
348 |
X57n0966_p0275c12 |
四明云經以觀佛而為題目疏今乃以心觀為宗此
|
349 |
X57n0966_p0275c13 |
二無殊方是今觀良以圓解全異小乘小昧唯心佛
|
350 |
X57n0966_p0275c14 |
從外有是故心佛其體不同大乘行人知我一心具
|
351 |
X57n0966_p0275c15 |
諸佛性乃至云內外分之此當外觀以由託彼依正
|
352 |
X57n0966_p0275c16 |
觀故是以經題稱為觀佛若論難易今須從易引玄
|
353 |
X57n0966_p0275c17 |
文證憲章曰序云心觀為宗即下正明宗中云故以
|
354 |
X57n0966_p0275c18 |
修心玅觀能感淨土為經宗也原乎敘則敘述作之
|
355 |
X57n0966_p0275c19 |
所以故簡其文對其次但云心觀為宗實相為體信
|
356 |
X57n0966_p0275c20 |
知序正大同而但廣略少異人何不觀大途妄添二
|
357 |
X57n0966_p0275c21 |
字今言修心妙觀者修謂修治心即陰心妙觀乃不
|
358 |
X57n0966_p0275c22 |
決定觀也其猶世曰治病妙藥則知題稱觀佛是所
|
359 |
X57n0966_p0275c23 |
託之境疏云心觀是所破之心非謂觀心乃名心觀
|
360 |
X57n0966_p0275c24 |
故託佛境而修心也神智曰經題既云觀無量壽佛
|
361 |
X57n0966_p0276a01 |
故知觀者一心三觀為能觀也無量壽一體三身為
|
362 |
X57n0966_p0276a02 |
所觀題中既具能所疏中云心觀為宗乃具能觀以
|
363 |
X57n0966_p0276a03 |
一心用三觀故曰心觀爾假名云言心觀者具足應
|
364 |
X57n0966_p0276a04 |
如明宗中云修心妙觀而大師特曰修心又云妙觀
|
365 |
X57n0966_p0276a05 |
此乃義有所屬不可單作用觀而解今謂修心者是
|
366 |
X57n0966_p0276a06 |
修三種淨業之心玅觀者即是十六玅觀別語十六
|
367 |
X57n0966_p0276a07 |
通則一心三觀觀彼彌陀一體三身即是此經淨業
|
368 |
X57n0966_p0276a08 |
玅觀俱為宗也然此四說孰是孰非究而研之有非
|
369 |
X57n0966_p0276a09 |
有是不暇廣評今則探取前來諸說同成一義今謂
|
370 |
X57n0966_p0276a10 |
經云觀佛疏曰觀心者不無所以但昔諸師認觀為
|
371 |
X57n0966_p0276a11 |
境是故難明應知觀經十六觀境內外言之首題既
|
372 |
X57n0966_p0276a12 |
云觀無量壽佛正當觀外以由此經明觀乃是託彼
|
373 |
X57n0966_p0276a13 |
彌陀淨土依正而修故不二門云凡所觀境不出內
|
374 |
X57n0966_p0276a14 |
外外謂託彼依正色心即空假中所言內者先了外
|
375 |
X57n0966_p0276a15 |
色心一念無念唯內體三千即空假中一家所明內
|
376 |
X57n0966_p0276a16 |
外二觀並以此文而為憑準況復疏中顯云佛是所
|
377 |
X57n0966_p0276a17 |
觀勝境經疏並云觀佛豈非託彼依正而修也疏曰
|
378 |
X57n0966_p0276a18 |
心觀為宗者即是一心三觀以為能觀故曰心觀舊
|
379 |
X57n0966_p0276a19 |
人不曉指能觀心為所觀境能所淆混一何罔措初
|
380 |
X57n0966_p0276a20 |
心發軫用觀須託彌陀勝境而修此觀成時此佛即
|
381 |
X57n0966_p0276a21 |
是我心所具之佛此心即佛此佛即心心佛一如觀
|
382 |
X57n0966_p0276a22 |
成可爾故輔行明般舟三昧云所言佛者皆具二意
|
383 |
X57n0966_p0276a23 |
一自心三昧所見佛二西方修因感果佛今具含二
|
384 |
X57n0966_p0276a24 |
義共為一境為順理故從初義釋三昧既成隨念即
|
385 |
X57n0966_p0276b01 |
見見是心性名心作佛據此文意觀成方可得云即
|
386 |
X57n0966_p0276b02 |
心是佛四明非無此意但不分其初後故爾若謂觀
|
387 |
X57n0966_p0276b03 |
外玄文何云眾生法太廣佛法太高於初學為難然
|
388 |
X57n0966_p0276b04 |
心佛及眾生是三無差別者但自觀己心則為易若
|
389 |
X57n0966_p0276b05 |
謂觀佛莫是觀難應知隨文用與不可一概雷同觀
|
390 |
X57n0966_p0276b06 |
經正約淨穢兩土對說欲令眾生猒此娑婆求生安
|
391 |
X57n0966_p0276b07 |
養託彼勝境以為所觀捨穢取淨是故然爾玅玄釋
|
392 |
X57n0966_p0276b08 |
經免其行者數寶之譏故令觀心以由欲界散境觀
|
393 |
X57n0966_p0276b09 |
外則難故令觀內各隨文義義匪一途學者細詳深
|
394 |
X57n0966_p0276b10 |
有其旨若得此意自見前非四明不分初後便即判
|
395 |
X57n0966_p0276b11 |
云約心觀佛及乎分其內外乃云觀外至分難易又
|
396 |
X57n0966_p0276b12 |
云從易如此說義前後似違憲章將能觀之心為所
|
397 |
X57n0966_p0276b13 |
治陰心全迷文旨假名以三種淨業為修心返顯十
|
398 |
X57n0966_p0276b14 |
六玅觀全非心之所修此之一謬不足可論神智之
|
399 |
X57n0966_p0276b15 |
說少與今同未全其義故再明之看讀之者細尋可
|
400 |
X57n0966_p0276b16 |
知若得此意其旨昭然。
|
401 |
X57n0966_p0276b17 |
觀經五章
|
402 |
X57n0966_p0276b18 |
吾祖智者凡釋諸經先用五義釋題次以三分科解
|
403 |
X57n0966_p0276b19 |
教行兩種明用少殊約行用居第四約教名在用前
|
404 |
X57n0966_p0276b20 |
唯此觀經宗前體後難以區分非但教行莫收抑亦
|
405 |
X57n0966_p0276b21 |
五義殘缺自舊疑曰疏云心觀為宗實相為體是則
|
406 |
X57n0966_p0276b22 |
宗前體後教行兩種何種所收妙宗釋云特於此舉
|
407 |
X57n0966_p0276b23 |
宗體者成前敘觀顯後敘題(云云)次刊正云問大師
|
408 |
X57n0966_p0276b24 |
既以五義釋題應次第備序何以但三而不次耶答
|
409 |
X57n0966_p0276c01 |
序文舉要豈必具明亦由向序十六觀法何嘗備足
|
410 |
X57n0966_p0276c02 |
隨便而譚故無次第所以先序宗體後序釋名往生
|
411 |
X57n0966_p0276c03 |
記曰大師非秪敘宗體亦敘名一章也故云佛說觀
|
412 |
X57n0966_p0276c04 |
無量壽佛經等者即敘名也故知名體宗等非謂顛
|
413 |
X57n0966_p0276c05 |
倒但是從後向前也然此三記所說義皆不然今示
|
414 |
X57n0966_p0276c06 |
正途自見臧否應知大師特云心觀為宗實相為體
|
415 |
X57n0966_p0276c07 |
者正順釋題義便但舉宗體題云觀無量壽佛經觀
|
416 |
X57n0966_p0276c08 |
即一心三觀是能觀觀故云此經心觀為宗無量壽
|
417 |
X57n0966_p0276c09 |
佛一體三身是所觀境即是實相故云實相為體順
|
418 |
X57n0966_p0276c10 |
題釋義特舉宗體至於下文正釋首題方具明五義
|
419 |
X57n0966_p0276c11 |
如疏云釋經五義名體宗用教相若得此意玅宗成
|
420 |
X57n0966_p0276c12 |
前敘觀顯後敘題未稱文旨刊正謂隨便而譚故無
|
421 |
X57n0966_p0276c13 |
次第是則義無所歸於文咸失神智添足釋名文缺
|
422 |
X57n0966_p0276c14 |
用并教相若謂從後向前今問何不順論須逆說者
|
423 |
X57n0966_p0276c15 |
何耶不原其意致茲錯說若得今意照之非但文意
|
424 |
X57n0966_p0276c16 |
煥然亦乃宗體彰顯順題之要玅在於斯若不識知
|
425 |
X57n0966_p0276c17 |
措心無地予因考究特為明之儻或未知請尋本疏
|
426 |
X57n0966_p0276c18 |
方驗有歸矣。
|
427 |
X57n0966_p0276c19 |
定散二善
|
428 |
X57n0966_p0276c20 |
觀經疏云問大本五逆謗法不得生此經逆罪得生
|
429 |
X57n0966_p0276c21 |
釋有兩義約人造罪有上有下上根者如世王造逆
|
430 |
X57n0966_p0276c22 |
必有重悔令罪消薄容使得生下根人造逆多無重
|
431 |
X57n0966_p0276c23 |
悔故不得生二者約行行有定散觀佛三昧名定修
|
432 |
X57n0966_p0276c24 |
餘善業說以為散散善力微不能滅除五逆不得往
|
433 |
X57n0966_p0277a01 |
生大本就此故言不生此經明觀故說得生也自來
|
434 |
X57n0966_p0277a02 |
因此料揀之文故有定散二善之說疑曰若據大本
|
435 |
X57n0966_p0277a03 |
經中上中二輩居內外凡須習定善并勸菩薩奉行
|
436 |
X57n0966_p0277a04 |
六度乃得往生亦明定善今經三種淨業亦是散善
|
437 |
X57n0966_p0277a05 |
疏中何謂大本散善五逆不生此經明觀故說得生
|
438 |
X57n0966_p0277a06 |
且下品下生者是五逆之人臨終苦逼不遑念佛遇
|
439 |
X57n0966_p0277a07 |
善知識教稱十念令聲不絕具足十念即得往生何
|
440 |
X57n0966_p0277a08 |
嘗修觀方得生耶淨覺判云二經各有定散疏中釋
|
441 |
X57n0966_p0277a09 |
大本逆謗之文以為散善便謂彼經三輩全無定行
|
442 |
X57n0966_p0277a10 |
而不知此是消文一往之說具如義編廣智云大本
|
443 |
X57n0966_p0277a11 |
通攝十方眾生皆可往生始自欲界有漏十善至別
|
444 |
X57n0966_p0277a12 |
教三賢之行皆明散善仍寄權教判修餘善業皆是
|
445 |
X57n0966_p0277a13 |
散善若是今經十六玅觀別為當機眾上根之人專
|
446 |
X57n0966_p0277a14 |
唯圓教則是定善具如彼章精微雖有十義不出亦
|
447 |
X57n0966_p0277a15 |
以偏圓分其定散觀經唯圓頓觀純明定善大本通
|
448 |
X57n0966_p0277a16 |
定通散偏舉一邊散善經文對彰觀經純明定行義
|
449 |
X57n0966_p0277a17 |
苑云觀經能詮教上明觀故云定善彼經能詮教上
|
450 |
X57n0966_p0277a18 |
不明觀故云散善如此等說義皆未善並認料揀逆
|
451 |
X57n0966_p0277a19 |
謗之文混同兩經定散而說今直伸之使無疑壅先
|
452 |
X57n0966_p0277a20 |
出兩經定散次伸悔重修觀先說兩經定散者此之
|
453 |
X57n0966_p0277a21 |
兩經並通定散彼經勸修六度禪智二度禪即定善
|
454 |
X57n0966_p0277a22 |
智即修觀今經所明三種淨業義當散善是則二經
|
455 |
X57n0966_p0277a23 |
各有定散疏文料揀彼經散善五逆不生此經明觀
|
456 |
X57n0966_p0277a24 |
故說得生者為約兩經五逆之人明觀不明觀相對
|
457 |
X57n0966_p0277b01 |
以說而分定散若大本五逆不得生者附散善說故
|
458 |
X57n0966_p0277b02 |
不得生觀經逆罪而得生者附其修觀定善以說是
|
459 |
X57n0966_p0277b03 |
故得生不可以兩處五逆修觀不修觀之文而通妨
|
460 |
X57n0966_p0277b04 |
二經定散自來不曉兩經各有定散之義秪將兩經
|
461 |
X57n0966_p0277b05 |
相對說者謬矣次伸悔重修觀者此人雖有逆罪臨
|
462 |
X57n0966_p0277b06 |
終苦逼根利悔重雖剎那時促心力勇猛則能滅罪
|
463 |
X57n0966_p0277b07 |
所言修觀者遇善知識教令念佛即是修觀此人雖
|
464 |
X57n0966_p0277b08 |
聞善友示其境觀四大苦逼而不遑念佛善友告言
|
465 |
X57n0966_p0277b09 |
汝若不能念佛應稱無量壽佛如是志心令心不絕
|
466 |
X57n0966_p0277b10 |
具足十念能排散亂其心恬靜智慧發生罪滅冤消
|
467 |
X57n0966_p0277b11 |
往生淨土若其然者下品下生五逆之人生平造極
|
468 |
X57n0966_p0277b12 |
重業有何因緣臨終之時遇善知識勸稱十念而得
|
469 |
X57n0966_p0277b13 |
往生應知此人雖造重業以由過去曾習觀行有其
|
470 |
X57n0966_p0277b14 |
善種故致臨終得遇善友宿習開發如十疑論云臨
|
471 |
X57n0966_p0277b15 |
終遇善知識十念成就者並是宿業善強始遇知識
|
472 |
X57n0966_p0277b16 |
文旨泠然何為不信輒依經疏判釋斯文同為淨土
|
473 |
X57n0966_p0277b17 |
之緣共作往生之路。
|
474 |
X57n0966_p0277b18 |
三料揀境
|
475 |
X57n0966_p0277b19 |
夫欲修觀須示境觀分明若不識之初心行人造修
|
476 |
X57n0966_p0277b20 |
無地故止觀十境中先觀陰入界三其境由寬故去
|
477 |
X57n0966_p0277b21 |
界入如去丈就尺略四從識如去尺就寸唯觀一念
|
478 |
X57n0966_p0277b22 |
識心者如伐樹得根若灸病得穴但文旨幽隱異論
|
479 |
X57n0966_p0277b23 |
多途點出大猷粗分為四初示文二敘難三解釋四
|
480 |
X57n0966_p0277b24 |
料揀。
|
481 |
X57n0966_p0277c01 |
初示文者 如止觀云若欲觀察須伐其根如灸病得
|
482 |
X57n0966_p0277c02 |
穴今當去丈就尺去尺就寸置色等四陰但觀識陰
|
483 |
X57n0966_p0277c03 |
識陰者心是也輔行云今當下從廣之狹正示境體
|
484 |
X57n0966_p0277c04 |
陰入界三並可為境乃至問云五識五意識及第六
|
485 |
X57n0966_p0277c05 |
識並能生於受等三心何等識心及所生三心是今
|
486 |
X57n0966_p0277c06 |
觀境答五識五意識定是今境未屬煩惱在無記故
|
487 |
X57n0966_p0277c07 |
於第六中取能招報者仍須發得乃屬煩惱境餘之
|
488 |
X57n0966_p0277c08 |
分別方屬今境又此五識及五意識雖在今境仍在
|
489 |
X57n0966_p0277c09 |
下文歷緣對境中明。
|
490 |
X57n0966_p0277c10 |
二敘難者 止觀之中三料揀境去丈就尺去尺就寸
|
491 |
X57n0966_p0277c11 |
置色等四陰但觀識陰且識心中通乎三性為是通
|
492 |
X57n0966_p0277c12 |
觀三性別觀無記性耶若言別觀無記既陰通三性
|
493 |
X57n0966_p0277c13 |
何意不觀善惡若謂通觀三性輔行那云未屬煩惱
|
494 |
X57n0966_p0277c14 |
在無記故於此二途如何判決。
|
495 |
X57n0966_p0277c15 |
三解釋者 或云止觀但言置色等四陰唯觀識陰既
|
496 |
X57n0966_p0277c16 |
不揀善惡乃是通觀三性故四明云以此第六通三
|
497 |
X57n0966_p0277c17 |
性故謂善性惡性無記性也或云陰境雖通三性的
|
498 |
X57n0966_p0277c18 |
論境體唯觀無記揀去善惡故輔行云未屬煩惱在
|
499 |
X57n0966_p0277c19 |
無記故若止觀但云置色等四陰唯觀識陰不揀善
|
500 |
X57n0966_p0277c20 |
惡者未是的揀秪云去丈就尺去尺就寸不云去寸
|
501 |
X57n0966_p0277c21 |
就分至輔行云於第六中取能招報方是的揀故於
|
502 |
X57n0966_p0277c22 |
識陰揀去善惡乃當去寸就分也此之二說其謬甚
|
503 |
X57n0966_p0277c23 |
矣初師若謂通觀三性輔行那云如陰入境體是無
|
504 |
X57n0966_p0277c24 |
記不論善惡又云未屬煩惱在無記故文旨泠然何
|
505 |
X57n0966_p0278a01 |
須謬執況根穴之語便成徒施又復陰境若通善惡
|
506 |
X57n0966_p0278a02 |
與下煩惱境如何揀之無稽之譚安足評論乎次師
|
507 |
X57n0966_p0278a03 |
若言天台未是的揀荊溪方的揀者此亦謬矣且天
|
508 |
X57n0966_p0278a04 |
台文中還有的揀去寸就分之意否若有而不立反
|
509 |
X57n0966_p0278a05 |
顯吾祖有未盡之過未得根穴之旨若無而不立乃
|
510 |
X57n0966_p0278a06 |
成荊溪自立而有背祖妄加之失又復若謂止觀未
|
511 |
X57n0966_p0278a07 |
是的揀者莫自天台已還諸大祖師修止觀者應皆
|
512 |
X57n0966_p0278a08 |
通觀三性至荊溪方的觀無記者返顯荊溪有超師
|
513 |
X57n0966_p0278a09 |
之見不原文意致茲謬說今意者若見今之所示自
|
514 |
X57n0966_p0278a10 |
見前說之非當知止觀正修去尺就寸唯觀一念識
|
515 |
X57n0966_p0278a11 |
心者乃觀一念報得無記未論善惡然此一念識心
|
516 |
X57n0966_p0278a12 |
即是無記之體善惡二心乃是所起之相應知善惡
|
517 |
X57n0966_p0278a13 |
二心先因受陰領納前境次則想起違從然後行蘊
|
518 |
X57n0966_p0278a14 |
遷流造作乃是作善作惡故知所作善惡之心皆從
|
519 |
X57n0966_p0278a15 |
一念報得無記而起今止觀中去尺就寸唯觀一念
|
520 |
X57n0966_p0278a16 |
識心者正觀一念報得之心體是無記不觀所起善
|
521 |
X57n0966_p0278a17 |
惡之相若觀無記灸病得穴伐樹得根荊溪乃云如
|
522 |
X57n0966_p0278a18 |
陰入境體是無記不論善惡又云未屬煩惱在無記
|
523 |
X57n0966_p0278a19 |
故據此文旨的觀無記不觀善惡祖文明著何得固
|
524 |
X57n0966_p0278a20 |
違蓋緣先達不曉天台根穴之喻雖觀一念識心不
|
525 |
X57n0966_p0278a21 |
分陰境體是無記及明善惡是所起相雖則直云觀
|
526 |
X57n0966_p0278a22 |
陰其如三性能所不分善惡混濫今正修中三科揀
|
527 |
X57n0966_p0278a23 |
境去丈就尺去尺就寸置色等四陰唯觀識陰既云
|
528 |
X57n0966_p0278a24 |
置色等四陰唯觀識陰且前四陰既為所揀揀其想
|
529 |
X57n0966_p0278b01 |
行即是揀其所起善惡之心唯觀一念報得無記況
|
530 |
X57n0966_p0278b02 |
於二十五法方便之中呵去五欲棄其五蓋亦是去
|
531 |
X57n0966_p0278b03 |
其所起善惡之心至正修中唯觀一念識心者豈可
|
532 |
X57n0966_p0278b04 |
容有善惡心耶唯觀無記其義明矣作此之說非契
|
533 |
X57n0966_p0278b05 |
合天台荊溪文旨之意抑亦使其修止觀者境觀分
|
534 |
X57n0966_p0278b06 |
明造修有地看詳此意與舊不同。
|
535 |
X57n0966_p0278b07 |
四料揀 問昔人云心王是善惡之通體此義是否。
|
536 |
X57n0966_p0278b08 |
答未然荊溪自云如陰入境體是無記不論善惡何
|
537 |
X57n0966_p0278b09 |
得故違謬自判云心王是善惡之通體耶。 問止觀
|
538 |
X57n0966_p0278b10 |
三科揀境既揀去界入及色等四陰五識五意識已
|
539 |
X57n0966_p0278b11 |
在十八界中揀去輔行那云五識五意識定是今境。
|
540 |
X57n0966_p0278b12 |
答雖為所揀非謂去除且五識等皆是陰境未屬煩
|
541 |
X57n0966_p0278b13 |
惱無記所攝故云定屬今境雖是今境境既寬漫初
|
542 |
X57n0966_p0278b14 |
心難造須當揀之從寬至狹克示境體是則五識等
|
543 |
X57n0966_p0278b15 |
故為所揀唯觀無記得根得穴即其意也。 問既揀
|
544 |
X57n0966_p0278b16 |
善惡唯觀無記何故輔行乃云於第六中取能招報
|
545 |
X57n0966_p0278b17 |
且能招報正是善惡莫也不揀善惡。 答一言取者有
|
546 |
X57n0966_p0278b18 |
取用之取有揀取之取今輔行云取能招報正是揀
|
547 |
X57n0966_p0278b19 |
取之取乃是揀去能招報心仍須發得屬下煩惱境
|
548 |
X57n0966_p0278b20 |
非謂是其取用之取也。 問五識五意識及第六識
|
549 |
X57n0966_p0278b21 |
並能生於受等三心且第六識可云受等三心五識
|
550 |
X57n0966_p0278b22 |
五意識如何有能生受等三心之相。 答但麤細不同
|
551 |
X57n0966_p0278b23 |
輕重有異並能生於受等三心若五識中三且初起
|
552 |
X57n0966_p0278b24 |
則輕則細五意識中所起三心則麤則重第六識中
|
553 |
X57n0966_p0278c01 |
三心起者善惡現前則又麤重於其前二當知五識
|
554 |
X57n0966_p0278c02 |
中受等三心即是初一剎那五意識中受等三心即
|
555 |
X57n0966_p0278c03 |
是第二剎那。
|
556 |
X57n0966_p0278c04 |
止觀一接
|
557 |
X57n0966_p0278c05 |
諸文被接義意該羅玅玄止觀對明理教三一互揀
|
558 |
X57n0966_p0278c06 |
佛世論接此則易知滅後被機誠為難曉今伸厥旨
|
559 |
X57n0966_p0278c07 |
聊分四章初引文二示難三解釋四科揀。
|
560 |
X57n0966_p0278c08 |
初引文者 止觀體相章明一接是別接通文即問云
|
561 |
X57n0966_p0278c09 |
何以別接通答初空假二觀破真俗上惑盡方聞中
|
562 |
X57n0966_p0278c10 |
道仍修中觀破無明八相作佛此佛是果仍前二觀
|
563 |
X57n0966_p0278c11 |
為因故言以別接通爾。
|
564 |
X57n0966_p0278c12 |
二示難者 佛世法輪之下當機辯道明四證三接此
|
565 |
X57n0966_p0278c13 |
則可見今摩訶止觀宗承法華妙部以立妙行正為
|
566 |
X57n0966_p0278c14 |
末代圓頓行人立此觀法何以復明四證一接者何。
|
567 |
X57n0966_p0278c15 |
三解釋者 或云機有橫豎是故明接不同若豎來機
|
568 |
X57n0966_p0278c16 |
已聞玅玄文句開解今於止觀不須更明其有橫來
|
569 |
X57n0966_p0278c17 |
之機未聞玄句開解於教門中未曉通塞之相故止
|
570 |
X57n0966_p0278c18 |
觀中復明一接爾或曰止觀一接意者但以實理接
|
571 |
X57n0966_p0278c19 |
於權理能合行人識權實法通塞之相策進理觀期
|
572 |
X57n0966_p0278c20 |
破無明證乎法性或真空先現使不滯真空之塞須
|
573 |
X57n0966_p0278c21 |
歸實理之通方成理觀須明一接爾評此兩說義恐
|
574 |
X57n0966_p0278c22 |
不然初師自任胸臆謬分橫豎全無憑據次師謂其
|
575 |
X57n0966_p0278c23 |
真空先現須明一接是則抑圓成別並非圓理今示
|
576 |
X57n0966_p0278c24 |
正意應知止觀須明一接者由止觀中明十大章前
|
577 |
X57n0966_p0279a01 |
之六章正明開解至乎第七正修章中廣明十境十
|
578 |
X57n0966_p0279a02 |
乘修相吾祖智者慮恐末代修止觀者於正修中不
|
579 |
X57n0966_p0279a03 |
了法華已前施權當分經部化用於通起塞有妨觀
|
580 |
X57n0966_p0279a04 |
道所以大師於體相章諦智合辯中明四證後復明
|
581 |
X57n0966_p0279a05 |
一接便即問云何以別接通答初空假二觀破真俗
|
582 |
X57n0966_p0279a06 |
上惑盡方聞中道仍須修觀破無明能八相作佛此
|
583 |
X57n0966_p0279a07 |
佛是果仍前二觀為因故言以別接通耳由是天台
|
584 |
X57n0966_p0279a08 |
恐修行者於理觀中迷其在昔施權經論於通起塞
|
585 |
X57n0966_p0279a09 |
遂恐疑曰法華開權顯實之後一切諸法皆是佛法
|
586 |
X57n0966_p0279a10 |
三權即是真實空假即是中道何故大品經中八地
|
587 |
X57n0966_p0279a11 |
聞中九地修中十地證中破真俗惑方聞中道莫也
|
588 |
X57n0966_p0279a12 |
空假之外別有中道耶是故吾祖慮其行者不了施
|
589 |
X57n0966_p0279a13 |
權此等經論於通起塞今則為成理觀故於體相章
|
590 |
X57n0966_p0279a14 |
中重述法華前教預開妙解莫令起塞須明一接是
|
591 |
X57n0966_p0279a15 |
故荊溪於料揀中遂即問云法華玄云接非會義今
|
592 |
X57n0966_p0279a16 |
約法華秪應論會何故論接答今論修觀亦可重述
|
593 |
X57n0966_p0279a17 |
法華前教以例行人論其教門通塞之相是故明之
|
594 |
X57n0966_p0279a18 |
未妨於會又前後文處處皆明可思議等但為顯於
|
595 |
X57n0966_p0279a19 |
不思議故前待後絕次第應然何須問言不應論接
|
596 |
X57n0966_p0279a20 |
得此之意於體相中述法華前預開玅解是故論接
|
597 |
X57n0966_p0279a21 |
如此釋義與舊不同。
|
598 |
X57n0966_p0279a22 |
四料揀 問止觀明接恐修觀者不曉施權經部化
|
599 |
X57n0966_p0279a23 |
用是故明接若爾先聞玅玄文句開解已畢至止觀
|
600 |
X57n0966_p0279a24 |
中何須論接耶。 答雖聞玄句開解已畢修止觀者還
|
601 |
X57n0966_p0279b01 |
須復用前之六章若不開解至正修中不了經論於
|
602 |
X57n0966_p0279b02 |
通起塞有妨觀道為成理觀須明一接。 問止觀明
|
603 |
X57n0966_p0279b03 |
接荊溪既云重述法華前教若爾何不具述三接但
|
604 |
X57n0966_p0279b04 |
明別接通者何耶。 答若法華已前逗彼權機具明圓
|
605 |
X57n0966_p0279b05 |
接通別今修止觀純被圓機恐正修中於通起塞預
|
606 |
X57n0966_p0279b06 |
開妙解故明一接何須問言具述三接。 問玅玄止
|
607 |
X57n0966_p0279b07 |
觀明別接通皆依大品至八地中方聞中道何故玅
|
608 |
X57n0966_p0279b08 |
玄卻以妙覺果佛而為能接止觀卻以一品之果為
|
609 |
X57n0966_p0279b09 |
能接者何耶。 答玅玄正明佛世被機雖有三接大小
|
610 |
X57n0966_p0279b10 |
不同須論點示並是妙覺果佛而為能接若止觀中
|
611 |
X57n0966_p0279b11 |
為成理觀恐正修中迷於經論權實二理預開玅解
|
612 |
X57n0966_p0279b12 |
但以別理接於通理其義即足是故但明一品之果
|
613 |
X57n0966_p0279b13 |
而為能接。
|
614 |
X57n0966_p0279b14 |
立陰正義
|
615 |
X57n0966_p0279b15 |
師者人之模範教者法之筌 不達陰幻即空安能
|
616 |
X57n0966_p0279b16 |
堪為師軌如在岐路不知所從要令煩惱不生直須
|
617 |
X57n0966_p0279b17 |
先觀陰境誰無陰入得受其身重擔現前故為初觀
|
618 |
X57n0966_p0279b18 |
止觀十境先觀陰者良由此也其有未達復生異端
|
619 |
X57n0966_p0279b19 |
便即問云圓頓行人修止觀者還立陰否若云立陰
|
620 |
X57n0966_p0279b20 |
釋籤乃云陰等十境唯在三教若謂不立止觀正修
|
621 |
X57n0966_p0279b21 |
章中具明十境首觀陰入五陰重擔常自現前豈非
|
622 |
X57n0966_p0279b22 |
立陰其有答者或云圓以不偏為義絕待為功初後
|
623 |
X57n0966_p0279b23 |
無二九界即是佛界不須立其陰境如籤云陰等十
|
624 |
X57n0966_p0279b24 |
境唯在三教評曰若不立陰止觀陰境返成徒施況
|
625 |
X57n0966_p0279c01 |
陰入等境為被何教若被圓人何不立陰若被偏機
|
626 |
X57n0966_p0279c02 |
非止觀意謬妄可知矣或曰示境觀邊則有陰若修
|
627 |
X57n0966_p0279c03 |
入邊則無陰以由止觀十境但示行人境觀之相若
|
628 |
X57n0966_p0279c04 |
起修時達陰無非是玅如輔行云無始色心本是妙
|
629 |
X57n0966_p0279c05 |
境玅智隨其妄轉不覺不知今既聞名知陰即是指
|
630 |
X57n0966_p0279c06 |
四陰心即是常住妙理評曰既示境觀即有能觀所
|
631 |
X57n0966_p0279c07 |
觀豈可但示其境無人修觀耶反所示境乃成虛立
|
632 |
X57n0966_p0279c08 |
不曉境觀自任臆譚耳異解多途非要不錄今所示
|
633 |
X57n0966_p0279c09 |
者頓與前別應知圓頓教中若不立陰等為境妙觀
|
634 |
X57n0966_p0279c10 |
就何處用玅境於何處顯若離三道即無三德如煩
|
635 |
X57n0966_p0279c11 |
惱即菩提生死即涅槃止觀十乘三觀首初先觀陰
|
636 |
X57n0966_p0279c12 |
等如去丈就尺去尺就寸唯觀一念識心豈非立陰
|
637 |
X57n0966_p0279c13 |
若不立陰將何為所觀以何為所達以何為所顯圓
|
638 |
X57n0966_p0279c14 |
頓行者以其妙觀觀其玅境達陰成不思議當體即
|
639 |
X57n0966_p0279c15 |
是一念三千諸法實相如云障體即德不待轉除若
|
640 |
X57n0966_p0279c16 |
無陰者何為所轉與其別教旁遮偏指清淨真如有
|
641 |
X57n0966_p0279c17 |
何揀異若爾既立陰境釋籤那云陰等十境唯在三
|
642 |
X57n0966_p0279c18 |
教良由陰境之體乃是三教九界三道三障四魔四
|
643 |
X57n0966_p0279c19 |
眼二智圓人指此為所觀境若不爾者籤不應云陰
|
644 |
X57n0966_p0279c20 |
等十境唯在三教今是圓人所觀境界文云唯三教
|
645 |
X57n0966_p0279c21 |
者且約十境剋體以說故在三教既云圓人所觀境
|
646 |
X57n0966_p0279c22 |
界立陰之義是則已顯若爾十境之中不立佛境其
|
647 |
X57n0966_p0279c23 |
意云何然下之九境附宿習說過去曾習今觀陰境
|
648 |
X57n0966_p0279c24 |
待發方觀前三教佛因中有教果上無人過去無修
|
649 |
X57n0966_p0280a01 |
今故不立。
|
650 |
X57n0966_p0280a02 |
家家判頌
|
651 |
X57n0966_p0280a03 |
小乘三藏初果之後進斷欲惑不同遂有家家根性
|
652 |
X57n0966_p0280a04 |
究其難判之者唯有俱舍頌文古今講解之人章藻
|
653 |
X57n0966_p0280a05 |
盈流于世研詳眾說輔讚為優今更助成庶貽後裔
|
654 |
X57n0966_p0280a06 |
略評其要大分四章初示疑二評舊三助正四餘妨。
|
655 |
X57n0966_p0280a07 |
初示疑者 俱舍頌云斷欲三四品三二生家家斷五
|
656 |
X57n0966_p0280a08 |
至二向斷六一來果此之頌文為頌次斷為頌超斷
|
657 |
X57n0966_p0280a09 |
若言頌次且次斷人斷二必三斷五必六今此頌文
|
658 |
X57n0966_p0280a10 |
斷至三四若謂頌超止觀何云若超斷至第五品名
|
659 |
X57n0966_p0280a11 |
家家亦不云三四超次二途如何判攝。
|
660 |
X57n0966_p0280a12 |
二評舊者 交師云斷欲惑九品凡有三種一任斷二
|
661 |
X57n0966_p0280a13 |
次斷三超斷俱舍頌中非頌任斷及次第斷正頌小
|
662 |
X57n0966_p0280a14 |
超輔行云起大加行者由小超人先在凡地得欲界
|
663 |
X57n0966_p0280a15 |
定至十六心於欲定上加無漏智起精進行即能斷
|
664 |
X57n0966_p0280a16 |
惑故云加行非見諦後更修無漏名為加行評曰俱
|
665 |
X57n0966_p0280a17 |
舍論云即預流者進斷修惑又云預流果後說進斷
|
666 |
X57n0966_p0280a18 |
惑若是超斷應初果前用十六心斷見惑時超斷思
|
667 |
X57n0966_p0280a19 |
惑方名超斷若爾且輔行那云謂由聖者起大加行
|
668 |
X57n0966_p0280a20 |
既云聖者正是初果之後那云十六心上加無漏行
|
669 |
X57n0966_p0280a21 |
又復止觀自云若超斷至五品名家家頌文自斷惑
|
670 |
X57n0966_p0280a22 |
三四品豈是超斷耶更有多失略而示之稠師判云
|
671 |
X57n0966_p0280a23 |
俱舍頌文正頌次斷作此定後復自疑云若頌次斷
|
672 |
X57n0966_p0280a24 |
荊溪那云若超若次進斷三四既云若超應須亦頌
|
673 |
X57n0966_p0280b01 |
超斷耶他自釋云此文正是次中論超行人期心秪
|
674 |
X57n0966_p0280b02 |
斷三品觀力侵斷中上一品喻如劈竹期破三節刀
|
675 |
X57n0966_p0280b03 |
鋒快利侵至四節今此亦爾評曰此師若謂頌文乃
|
676 |
X57n0966_p0280b04 |
是次中論超便引輔行若超若次文誠證者此則謬
|
677 |
X57n0966_p0280b05 |
判記文荊溪此文自因大師止觀將超斷五品名家
|
678 |
X57n0966_p0280b06 |
家荊溪遂將頌文次斷會同止觀小超俱論家家然
|
679 |
X57n0966_p0280b07 |
後結云若超若次進斷三四正是總結俱舍及以小
|
680 |
X57n0966_p0280b08 |
超何嘗此文一向是明俱舍頌文耶有此之失不當
|
681 |
X57n0966_p0280b09 |
取之。
|
682 |
X57n0966_p0280b10 |
三助正者 在理或當何必求人輔讚所明深符文旨
|
683 |
X57n0966_p0280b11 |
其既合轍豈不遵行如輔讚云論文既云即預流者
|
684 |
X57n0966_p0280b12 |
進斷修惑若三緣具轉名家家又云預流果後說進
|
685 |
X57n0966_p0280b13 |
斷惑若非次斷安曰預流果後說進斷惑耶故知俱
|
686 |
X57n0966_p0280b14 |
舍頌次斷人無致疑矣又止觀云斷一品欲惑次第
|
687 |
X57n0966_p0280b15 |
至第五品盡皆名斯陀含向若超斷至第五品名家
|
688 |
X57n0966_p0280b16 |
家然後輔行遂將俱舍次斷會同止觀小超之人便
|
689 |
X57n0966_p0280b17 |
即會云此次斷義與今文同故知次斷及與小超皆
|
690 |
X57n0966_p0280b18 |
可得論家家之義遂總結云若超若次進斷三四若
|
691 |
X57n0966_p0280b19 |
爾且次斷人自斷三四小超之人自超五品如何會
|
692 |
X57n0966_p0280b20 |
同當知小超雖斷五品緣第五品與第六品共潤一
|
693 |
X57n0966_p0280b21 |
生荊溪得此之意遂乃判云此之五品同四品故方
|
694 |
X57n0966_p0280b22 |
可會同此次斷義與今文同故知俱舍正頌次斷荊
|
695 |
X57n0966_p0280b23 |
溪既云謂由聖者起大加行豈非明斷俱舍頌文預
|
696 |
X57n0966_p0280b24 |
流果後重慮緣真加無漏行次斷惑乎然此之說其
|
697 |
X57n0966_p0280c01 |
得有三一者善判俱舍頌文是頌次斷之人二者雅
|
698 |
X57n0966_p0280c02 |
合輔行會同俱舍止觀之意三者深究超次兩種根
|
699 |
X57n0966_p0280c03 |
性皆論家家有此三得須當取之。
|
700 |
X57n0966_p0280c04 |
四餘妨 問止觀準舊婆沙小超之人得論家家本
|
701 |
X57n0966_p0280c05 |
斷超人不論家家若爾此兩種人並先凡地所伏思
|
702 |
X57n0966_p0280c06 |
惑品之多少至十六心皆超思惑何故小超卻論家
|
703 |
X57n0966_p0280c07 |
家本斷超人不得論者何耶。 答本斷超人在凡地時雖
|
704 |
X57n0966_p0280c08 |
伏思惑蓋緣有漏智力弱故不論家家如輔行云雖
|
705 |
X57n0966_p0280c09 |
斷五品但名初果斷六品盡但云二果向準此之意
|
706 |
X57n0966_p0280c10 |
不論家家其義明矣。 問若無不斷大品惑盡而命
|
707 |
X57n0966_p0280c11 |
終者何故斷八不至於九耶。 荊溪自答云一者障果
|
708 |
X57n0966_p0280c12 |
二者越界今卻問云還有斷八至九者否若云有者
|
709 |
X57n0966_p0280c13 |
荊溪不應作此之。 問若云無者且次斷中豈無斷八
|
710 |
X57n0966_p0280c14 |
至九者耶。 答是何言歟法華三周皆是次斷根性尚
|
711 |
X57n0966_p0280c15 |
乃直至初住破無明豈斷八不至於九耶荊溪且約
|
712 |
X57n0966_p0280c16 |
遇緣者以為問端耳。 問超斷五品得論家家次斷
|
713 |
X57n0966_p0280c17 |
五品但名二向何故玅玄中云初果心後更修十六
|
714 |
X57n0966_p0280c18 |
諦觀七菩提現前即此世無漏斷欲界煩惱一品乃
|
715 |
X57n0966_p0280c19 |
至五品皆是於向亦名昇進須陀洹約此論家家若
|
716 |
X57n0966_p0280c20 |
爾莫也次斷五品亦論家家耶。 答此文非是次斷五
|
717 |
X57n0966_p0280c21 |
品明家家良由此五品之內有家家之義荊溪特云
|
718 |
X57n0966_p0280c22 |
約此是知三四品中亦得論家家耳。 問小超之人
|
719 |
X57n0966_p0280c23 |
斷三兩品得論家家否若云得者大師止觀引婆沙
|
720 |
X57n0966_p0280c24 |
超斷三兩品荊溪判云恐是文誤應云三四若云不
|
721 |
X57n0966_p0281a01 |
得且斷三品損四生三生家家斷二品損三生四生
|
722 |
X57n0966_p0281a02 |
家家有何不可耶。 答荊溪云恐文誤者乃將止觀對
|
723 |
X57n0966_p0281a03 |
婆沙說秪緣荊溪曾見婆沙故作此說恐文誤也然
|
724 |
X57n0966_p0281a04 |
三品得論婆沙已說兩品論者準理合有未見經論
|
725 |
X57n0966_p0281a05 |
故不須明。 問小超之人得論家家還三緣具否若云
|
726 |
X57n0966_p0281a06 |
具者但有初後二緣若不具者論文既云若三緣具
|
727 |
X57n0966_p0281a07 |
轉名家家小超既無治彼無漏根即無重慮緣真一
|
728 |
X57n0966_p0281a08 |
緣如何亦明家家耶。 答先達曲折須明第二無漏根
|
729 |
X57n0966_p0281a09 |
一緣今意不爾須知論文專就次斷人說小超無此
|
730 |
X57n0966_p0281a10 |
故不須明蓋昔人不曉俱舍部旨及有門根性致茲
|
731 |
X57n0966_p0281a11 |
謬說。
|
732 |
X57n0966_p0281a12 |
車體正義
|
733 |
X57n0966_p0281a13 |
一家所明車體乘體但是法譬之殊其理即一以由
|
734 |
X57n0966_p0281a14 |
車之與乘並是運動為義如籤云運是載義易曰日
|
735 |
X57n0966_p0281a15 |
月運行謂動也說文云陸載曰運所言乘者三軌和
|
736 |
X57n0966_p0281a16 |
合名一大乘乘於是乘能運眾生出生死苦故曰車
|
737 |
X57n0966_p0281a17 |
乘言三軌者即真性觀炤資成是也然此三軌通乎
|
738 |
X57n0966_p0281a18 |
四教但由藏別兩教以觀炤為乘體通圓兩教以真
|
739 |
X57n0966_p0281a19 |
性為乘體然藏別兩教將觀炤為乘體約法則易約
|
740 |
X57n0966_p0281a20 |
譬則難約法易者觀炤即是觀智破惑資成乃是福
|
741 |
X57n0966_p0281a21 |
德莊校真性乃是果上所顯此則可見約譬難者既
|
742 |
X57n0966_p0281a22 |
將觀炤為其乘體未審指何為前導耶當知藏別兩
|
743 |
X57n0966_p0281a23 |
教乃是界內外不即之教故以觀炤而為乘體既其
|
744 |
X57n0966_p0281a24 |
不即指果在當從因至果方顯真性故以觀炤為乘
|
745 |
X57n0966_p0281b01 |
體也如籤文云以藏別兩教咸以智慧為體以藏別
|
746 |
X57n0966_p0281b02 |
兩教真性果滿方成儻指體在當以何為運若用觀
|
747 |
X57n0966_p0281b03 |
炤則從始至終以此而知藏別是界內外拙教既皆
|
748 |
X57n0966_p0281b04 |
不即故以觀炤為乘體也若通圓兩教以真性軌為
|
749 |
X57n0966_p0281b05 |
其乘體觀炤為前導資成為莊校約譬則易約法則。
|
750 |
X57n0966_p0281b06 |
|
751 |
X57n0966_p0281b07 |
|
752 |
X57n0966_p0281b08 |
|
753 |
X57n0966_p0281b09 |
|
754 |
X57n0966_p0281b10 |
|
755 |
X57n0966_p0281b11 |
刻台宗精英集跋
|
756 |
X57n0966_p0281b12 |
|
757 |
X57n0966_p0281b13 |
台衡之學至四明尊者中興振起光明俊偉其功雄
|
758 |
X57n0966_p0281b14 |
哉非惟辯闢連代之異端亦能防禦後世之逆路故
|
759 |
X57n0966_p0281b15 |
有若霅川之背宗神智之破祖竹菴之挾異見者學
|
760 |
X57n0966_p0281b16 |
者一見紫朱明白不復泣岐矣惟仙都普容法師具
|
761 |
X57n0966_p0281b17 |
特卓之見負富贍之才學依四明而不盡承用遂著
|
762 |
X57n0966_p0281b18 |
教義數卷命曰台宗精英集(潤)嚮獲此於濃之長瀧
|
763 |
X57n0966_p0281b19 |
寺一讀而謂法師學識超倫議論 發其依四明者
|
764 |
X57n0966_p0281b20 |
固多所輔述其建已見者亦足擊發正說所謂他山
|
765 |
X57n0966_p0281b21 |
之石以磨玉也客歲甲午吾
|
766 |
X57n0966_p0281b22 |
輪王大王始董天下台宗之事篤勤道學而自倡尤
|
767 |
X57n0966_p0281b23 |
精乎四明之譚(潤)嘗獻此書命亟流通爰付梓生以
|
768 |
X57n0966_p0281b24 |
公學人惜乎其首逸一卷終又失第六已下後之君
|
769 |
X57n0966_p0281c01 |
子得完本以補成是所望也。
|
770 |
X57n0966_p0281c02 |
時
|
771 |
X57n0966_p0281c03 |
正德五年乙未冬日
|
772 |
X57n0966_p0281c04 |
東叡常照沙門(亮潤)真詣謹撰
|
773 |
X57n0966_p0281c05 |
|
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. 966《台宗精英集》CBETA 電子佛典 V1.7 普及版
# 卍 Xuzangjing Vol. 57, No. 966 台宗精英集, CBETA Chinese Electronic Tripitaka V1.7, Normalized Version
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台宗精英集卷第五
本經佛學辭彙一覽
(共 365 條)
一切法
一切諸法
一心
一心三觀
一如
一即三
一來果
一念
一念三千
一剎
一剎那
一期
一實
九地
九品
九界
二土
二心
二果
二門
二智
二義
二觀
八不
八相
十八界
十六心
十六觀
十方
十地
十念
十界
十善
十聖
三土
三五
三分
三心
三身
三性
三明
三法
三昧
三教
三部
三惑
三智
三無差別
三道
三障
三德
三緣
三賢
三諦
三斷
三藏
三觀
下根
上根
大心
大乘
大師
大涅槃
小乘
小乘三藏
小機
不可思議
不生
中有
中道
中觀
五法
五法
五品
五逆
五欲
五陰
五蓋
五濁
五識
六度
六通
六識
六觀法
分別
分教
分證
天台
心心
心王
心地
心行
心佛
心佛及眾生是三無差別
心性
心所
心經
心觀
方便
方便土
方等
止觀
止觀宗
世法
世間
加行
古德
台宗
四土
四大
四生
四教
四德
四機
四諦
四魔
外凡
平等
本地
正行
玄義
生死
生死即涅槃
生滅
任運
同居
因果
因緣
在纏
如去
如來
有門
有相
有教
有漏
有漏智
次第三觀
死相
色心
行人
行者
行相
行蘊
住果
佛因
佛性
佛法
佛界
佛祖
佛經
佛境
佛說
別教
別圓
判教
判釋
即空
即離
妙法
妙理
妙樂
妙覺
妙觀
戒善
戒經
戒體
沙門
見思
見惑
見諦
身土
身光
事理
依正
來果
受戒
受想行識
定散
往生
念佛
性惡
所作
果報
果報土
果滿
果斷
法化
法名
法身
法性
法性
法界
法師
法華
法輪
法體
知論
空假中
空無
初心
初地
初住
初果
阿鼻
剎那
思惑
界內
界外
相空
相應
俱舍
修因
修因感果
修行
修得
修惑
娑婆
差別
根性
涅槃
涅槃相
涅槃相
真如
真性
真空
真俗
神力
能所
般舟三昧
般若
般涅槃
假名
偏真
偏圓
唯心
宿習
密藏
常住
常寂
常寂光土
得通
教主
教行
教判
教相
梵語
欲界
清淨
淨土
淨名
淨妙
淨業
理即
理教
理體
理觀
現前
眾生
第一義
第一義諦
第六識
莊嚴
通教
陰入界
鹿苑
勝果
報土
報得
尊者
惡性
散善
智者
智慧
無生
無作
無始
無念
無明
無相
無記
無量
無量壽
無量壽佛
無漏
無漏智
無礙
登地
登住
等覺
絕待
善力
善知識
善惡
善業
菩提
菩薩
菩薩戒
虛空
開權顯實
須陀洹
圓成
圓空
圓教
圓解
圓頓
圓頓教
圓融
意三
意識
慈恩
感果
業力
業有
滅度
滅後
煩惱
當機
經宗
經部
經論
經體
解脫
道理
過去
過未
預流果
頓教
實空
實相
實教
實報土
實報寂光
精進
聞法
說法
說通
摩訶
樂邦
諸佛
諸法
諸法實相
賢首
輪王
遮那
學人
機緣
融通
彌陀
總別
斷見
斷惑
轉法輪
雙流
識心
顛倒
權教
權實
體用
體相
觀心
觀行
觀佛三昧
觀法
觀音
觀智