1 X57n0969_p0351b01 　 2 X57n0969_p0351b02 　 3 X57n0969_p0351b03 　 4 X57n0969_p0351b04 　 5 X57n0969_p0351b05 　　 重刊傳佛心印記註引 6 X57n0969_p0351b06 　 7 X57n0969_p0351b07 爰自佛法東被震旦諸賢盛為宣揚據經依論立宗 8 X57n0969_p0351b08 非一而的傳佛祖心印紹隆大法正統者惟吾天台 9 X57n0969_p0351b09 一宗耳第時運下衰哲人長往禪宗華嚴之徒橫議 10 X57n0969_p0351b10 于外異端曲見之士蔓延於內正傳心印遂晦而不 11 X57n0969_p0351b11 明賴有元初虎溪興教大師者出深悟圓宗力守祖 12 X57n0969_p0351b12 業著書數千言命為天台傳佛心印記焉而其為書 13 X57n0969_p0351b13 也揭性惡之談點理毒之致甄即離於毫芒辨圓別 14 X57n0969_p0351b14 于隱微明佗宗異端之似是而非顯天台圓家之獨 15 X57n0969_p0351b15 得真傳可謂巨夜之大明燈也嘗吾玅立和尚大中 16 X57n0969_p0351b16 興此道而深知佗宗異端為害之甚故每講此書以 17 X57n0969_p0351b17 授學人於是此書盛行而註解間出然或醜陋瑣 18 X57n0969_p0351b18 或訛謬乖違無得作者本旨者(余)頃於大藏中得無 19 X57n0969_p0351b19 盡大師所著註而讀之則消釋詳悉理致深切大發 20 X57n0969_p0351b20 作者意但有一二不穩者乃全璧之微瑕耳豈妨為 21 X57n0969_p0351b21 重寶哉於是乎卑諸劂生梓而流通云。　時 22 X57n0969_p0351b22 元祿丁丑冬十月 23 X57n0969_p0351b23 　　　　　天台山東溪沙門(亮潤)大雲謹識 24 X57n0969_p0351b24 　 25 X57n0969_p0351c01 　 26 X57n0969_p0351c02 　　 天台傳佛心印記註序 27 X57n0969_p0351c03 　 28 X57n0969_p0351c04 夫法身充滿於法界般若朗照於性天解脫蕭然於 29 X57n0969_p0351c05 累表大用普應於群機為如來之果德為九界之因 30 X57n0969_p0351c06 依其所由來舊矣真諦者泯一切法俗諦者立一切 31 X57n0969_p0351c07 法中諦者統一切法為天然之性德為法界之真歸 32 X57n0969_p0351c08 其所由來亦舊矣見思阻乎空寂塵沙障乎化道無 33 X57n0969_p0351c09 明翳乎法性為三身之覆障為三德之紏纏其所由 34 X57n0969_p0351c10 來亦舊矣空觀者破見思惑假觀者破塵沙惑中觀 35 X57n0969_p0351c11 者破無明惑斷煩惱生死之聖藥成菩提涅槃之真 36 X57n0969_p0351c12 因其所由來亦舊矣煩惱生死斷則解脫大用成解 37 X57n0969_p0351c13 脫大用成則般若智照朗般若智照朗則法身性德 38 X57n0969_p0351c14 顯其所由來亦舊矣是則三觀者為傳佛心印之真 39 X57n0969_p0351c15 宗祖祖相承之大法凡有志於佛道者是不可不明 40 X57n0969_p0351c16 又不可不修也第觀由達境而修境由開解而發境 41 X57n0969_p0351c17 有生焉佛焉善焉惡焉修焉性焉離焉即焉苟不原 42 X57n0969_p0351c18 乎性具則即義何由可明是故作傳佛心印者廣引 43 X57n0969_p0351c19 佛祖誠言以明性具宗旨庶令從事斯道者了眾生 44 X57n0969_p0351c20 修惡之地本全性以起修雖昏盲倒惑之鄉亦全修 45 X57n0969_p0351c21 而在性是則生佛因果悉由悟迷悟迷無因本乎心 46 X57n0969_p0351c22 性迷之則道修曠劫猶曝腮於龍門悟之則稗販屠 47 X57n0969_p0351c23 沽亦高超於上乘然而見道雖齊於諸佛結習猶紆 48 X57n0969_p0351c24 於下凡所當全性以起修玅達全修而在性全性以 49 X57n0969_p0352a01 起修則修無別修全修而在性則性無別性此則終 50 X57n0969_p0352a02 日在性念念達性以成修終日起修心心了修而在 51 X57n0969_p0352a03 性不妨建立水月道場廣作空花佛事修行如幻三 52 X57n0969_p0352a04 昧回向鏡像如來具菩薩之威儀成比丘之細行立 53 X57n0969_p0352a05 文殊之智種圓普賢之行門能具乎此則學道事畢 54 X57n0969_p0352a06 此傳佛心印記之所以作也或有厲聲動色而言曰 55 X57n0969_p0352a07 吾宗教外別傳不立文字者也夥言修性亦奚以為 56 X57n0969_p0352a08 余始聞之則唯唯而退末則屏氣徐進曰余聞初祖 57 X57n0969_p0352a09 曰吾有楞伽四卷可以印心五六葉又尚般若當時 58 X57n0969_p0352a10 為君已聊通一線請事斯語無為侈言而空腹高心 59 X57n0969_p0352a11 也又曰吾宗直指人心見性成佛者也夥言進修亦 60 X57n0969_p0352a12 奚以為余亦退步屏氣徐而謂曰何名直指何名人 61 X57n0969_p0352a13 心何名見性何名成佛又君所成佛性乎相乎若見 62 X57n0969_p0352a14 性佛則未有莊嚴古人修慧不修福尚云羅漢應供 63 X57n0969_p0352a15 薄矧俱未修無為侈言而空腹高心也君於日用見 64 X57n0969_p0352a16 色聞聲果能不緣塵以起分別或塵勞暫息而未永 65 X57n0969_p0352a17 斷煩惱則見思猶阻乎空寂而空觀宜修無為侈言 66 X57n0969_p0352a18 而空腹高心也君於化道能知病識藥應病與藥合 67 X57n0969_p0352a19 得服行先以神通駭動後以智辨宣揚乎苟未能此 68 X57n0969_p0352a20 則塵沙障乎化導而假觀宜修無為侈言而空腹高 69 X57n0969_p0352a21 心也君於法性能空有雙遮中道亦忘契祕藏而高 70 X57n0969_p0352a22 踞寂場證報應而三身圓現乎苟未能此則無明翳 71 X57n0969_p0352a23 乎法性而中觀宜修無為侈言而空腹高心也或者 72 X57n0969_p0352a24 聞之理窮語息合十槃談唯唯而退因錄其言而併 73 X57n0969_p0352b01 為之序。 74 X57n0969_p0352b02 大明天啟七年歲次丁卯僧自恣後二日傳持天台 75 X57n0969_p0352b03 教觀比丘傳燈述於楞嚴壇之不瞬堂 76 X57n0969_p0352b04 　 77 X57n0969_p0352b05 　 78 X57n0969_p0352b06 　　 源流圖敘 79 X57n0969_p0352b07 　 80 X57n0969_p0352b08 夫學佛法者稟智者大師而曰天台教以自別乎賢 81 X57n0969_p0352b09 首慈恩諸家也其為教也有教焉有觀焉教則以五 82 X57n0969_p0352b10 時八教為經五章七釋為緯觀則以二十五法為方 83 X57n0969_p0352b11 便以十章為正修乃至色心不二之談修性互用之 84 X57n0969_p0352b12 旨以例諸家如眾流之望巨海爝火之鄰日月靡可 85 X57n0969_p0352b13 同日而語矣然則始於智者大師乎曰非然也蓋大 86 X57n0969_p0352b14 師得之南嶽南嶽得之北齊北齊得之龍樹而龍樹 87 X57n0969_p0352b15 得之釋迦或當機印可或懸契心宗此則台教之源 88 X57n0969_p0352b16 也故龍樹而下皆稱祖焉然則章安而下曷為稱祖 89 X57n0969_p0352b17 曰敘得統也敘功德也大師說法惟總靈辨而不由 90 X57n0969_p0352b18 筆授時惟章安夙擅多聞復由玅悟集為論疏以啟 91 X57n0969_p0352b19 後人說者謂其總持之功同符慶喜四傳而至荊溪 92 X57n0969_p0352b20 教網稍夷金錍義例闢邪輔正說者謂其弘贊之勛 93 X57n0969_p0352b21 比隆章安唐末喪亂吾宗典籍流散海東螺溪寶雲 94 X57n0969_p0352b22 之際遺文復還雖講演稍聞而曲見尚熾我四明尊 95 X57n0969_p0352b23 者抉迷雲以輝性日挽頹波而清教海是以立陰觀 96 X57n0969_p0352b24 妄別理隨緣究竟蛣蜣理毒性惡十不二門之指要 97 X57n0969_p0352c01 十種三法之觀心三雙之論佛身即具之論經體判 98 X57n0969_p0352c02 權判實說性說修凡章安荊溪未暇結顯諸深法門 99 X57n0969_p0352c03 莫不表而出之無遺憾矣說者謂九世二百年間備 100 X57n0969_p0352c04 眾體而集大成闢異端而隆正統者惟法智一師信 101 X57n0969_p0352c05 然哉自龍樹迄法智是為十七祖法智下傳者最夥 102 X57n0969_p0352c06 而廣智神照南屏亢為三宗其學徒紛紛鼎盛矣宋 103 X57n0969_p0352c07 景定間南湖磐公作佛祖統紀有世系表載傳授源 104 X57n0969_p0352c08 流頗具而法智十數世以後竟泯泯無傳焉嗟乎常 105 X57n0969_p0352c09 住教典滿閻浮提方袍之徒多於竹葦而天台教脈 106 X57n0969_p0352c10 竟無有起而續之者遂使時教不行觀道不明此何 107 X57n0969_p0352c11 異佛法已滅可慨已然則今之君子能不惑不沮奮 108 X57n0969_p0352c12 然稟天台之學若揭日月而行者乎以今觀我玅峰 109 X57n0969_p0352c13 法師之為是役也即謂之繼法智而興夫誰曰不可 110 X57n0969_p0352c14 語云在則人亡則書即北齊之繼龍樹亦有然矣然 111 X57n0969_p0352c15 艸菴以失緒被斥奈何是不然艸菴如周室尚在而 112 X57n0969_p0352c16 吳楚僭王今則匹夫而有天下誰得而議之有志者 113 X57n0969_p0352c17 勉之矣於是磐公世系圖而授之梓人名曰天台教 114 X57n0969_p0352c18 源流圖噫後之興起斯文者益思所以衍其流毋令 115 X57n0969_p0352c19 泯泯無傳而絕佛慧命也哉。 116 X57n0969_p0352c20 賜進士第翰林院編修宗天台教觀 117 X57n0969_p0352c21 菩薩戒弟子攜本馮夢禛薰沐拜撰 118 X57n0969_p0352c22 　 119 X57n0969_p0352c23 　 120 X57n0969_p0352c24 　 121 X57n0969_p0353a01 　 122 X57n0969_p0353a02 　 123 X57n0969_p0353a03 　 124 X57n0969_p0353a04 　 125 X57n0969_p0353a05 傳佛心印記註卷上 126 X57n0969_p0353a06 　 127 X57n0969_p0353a07 　　　　幽溪沙門　傳燈　註 128 X57n0969_p0353a08 　　　　楞嚴比丘　靈耀　較 129 X57n0969_p0353a09 　△初題目。 130 X57n0969_p0353a10 天台傳佛心印記 131 X57n0969_p0353a11 　此之記題乃用三別以揀三通謂通記別記通印 132 X57n0969_p0353a12 　別印通傳別傳也通別記者如四明光明拾遺等 133 X57n0969_p0353a13 　柏庭仁王神寶等皆稱為記故通光明拾遺非仁 134 X57n0969_p0353a14 　王神寶等故別今以心印之別冠於此通之上乃 135 X57n0969_p0353a15 　顯此記別從心印以受稱也通別印者如小乘無 136 X57n0969_p0353a16 　常無我寂滅大乘一實相皆稱為印故通大乘一 137 X57n0969_p0353a17 　印非小乘三印等故別今以佛心之別冠於此通 138 X57n0969_p0353a18 　之上乃顯此印從一心實相為印受稱也通別傳 139 X57n0969_p0353a19 　者如達摩賢首等故別今以天台之別冠於此通 140 X57n0969_p0353a20 　之上乃顯此傳別從天台而受稱焉故云天台傳 141 X57n0969_p0353a21 　佛心印記天台佛心之旨其義云何佛雖無心而 142 X57n0969_p0353a22 　無不心乃以三智為心也須知今家言佛心者非 143 X57n0969_p0353a23 　敻指真心為佛心乃指現前介爾一念妄心當體 144 X57n0969_p0353a24 　即是佛心以一念具足百界千如即空假中故又 145 X57n0969_p0353b01 　復應知今家云直指妄心是佛心者乃對乎佛界 146 X57n0969_p0353b02 　之真通說九界為妄別而言之應云直指地獄心 147 X57n0969_p0353b03 　是佛心乃至天心是佛心聲聞心是佛心乃至菩 148 X57n0969_p0353b04 　薩心是佛心又復此順題中云佛心故從對待顯 149 X57n0969_p0353b05 　玅云一切心是佛心若絕待顯玅應云直指地獄 150 X57n0969_p0353b06 　心是地獄心乃至天心是天心聲聞心是聲聞心 151 X57n0969_p0353b07 　乃至菩薩心是菩薩心又復此亦順題中云心印 152 X57n0969_p0353b08 　故捨別從總云一切心是一切心若從別者應云 153 X57n0969_p0353b09 　直指地獄色是佛色地獄色是地獄色乃至菩薩 154 X57n0969_p0353b10 　色是佛色菩薩色是菩薩色受想行識根塵識三 155 X57n0969_p0353b11 　莫不如是蓋修惡即是性惡性惡融通無法不趣 156 X57n0969_p0353b12 　任運攝得佛界性善故也若爾題中何得偏稱心 157 X57n0969_p0353b13 　印以玅玄云佛法太高眾生太廣初心為難心佛 158 X57n0969_p0353b14 　及眾生是三無差別觀心則易今順玅玄去難就 159 X57n0969_p0353b15 　易故以心印為題以三無差別故任運攝得佛及 160 X57n0969_p0353b16 　眾生色心依正等佛以此心印定一切諸法相相 161 X57n0969_p0353b17 　皆實煩惱即菩提生死即涅槃傳之於迦葉迦葉 162 X57n0969_p0353b18 　一十三傳至於龍樹龍樹一十七傳至於四明法 163 X57n0969_p0353b19 　智此天台傳佛心印之跡也具如記中所出或曰 164 X57n0969_p0353b20 　天台賢首立宗雖別佛之心印義乃攸同若其異 165 X57n0969_p0353b21 　者則不得云佛之心印果一無二良由傳者所得 166 X57n0969_p0353b22 　不同故法華聲聞未蒙開顯之先孰不自謂與菩 167 X57n0969_p0353b23 　薩同入法性豈聲聞所入同菩薩所入蓋從自計 168 X57n0969_p0353b24 　未入謂入爾如他宗敻以真心為佛心今家則直 169 X57n0969_p0353c01 　以妄心為佛心此其所以不同也既一不同則彼 170 X57n0969_p0353c02 　反加謬斥疑誤後學而是彼非此又豈容莫不辨 171 X57n0969_p0353c03 　哉故知今之所記為樹圓宗匪關人我永嘉云圓 172 X57n0969_p0353c04 　頓教弗人情有疑不決直須爭此天台傳佛心印 173 X57n0969_p0353c05 　記之所以作也。　△二述人。 174 X57n0969_p0353c06 虎溪沙門懷則述。 175 X57n0969_p0353c07 　述者記其所聞述天台受授之道謙而不敢稱作 176 X57n0969_p0353c08 　也師得法於雲夢允師為南屏八代之的裔四明 177 X57n0969_p0353c09 　九世之玄孫嘗撰淨土境觀及此記最為精確並 178 X57n0969_p0353c10 　入大藏其氏族等未詳更俟檢討。 179 X57n0969_p0353c11 　△三正文三初明傳佛心印之本二初明諦觀性 180 X57n0969_p0353c12 　體二初直標性具以明理本二初略援祖誥以立 181 X57n0969_p0353c13 　心印之體。 182 X57n0969_p0353c14 只一具字彌顯今宗以性具善他師亦知具惡緣了 183 X57n0969_p0353c15 他皆莫測。 184 X57n0969_p0353c16 　此之六句共二十四字語本出四明尊者觀音玄 185 X57n0969_p0353c17 　義記中玄義乃天台大師釋法華經普門品題未 186 X57n0969_p0353c18 　入經文先立五重玄義以釋品題用十義以通其 187 X57n0969_p0353c19 　意十義者一人法二慈悲三福慧四真應五藥珠 188 X57n0969_p0353c20 　六冥顯七權實八本跡九緣了十智斷至第九簡 189 X57n0969_p0353c21 　緣了中大師設問云緣了既有性德善亦有性德 190 X57n0969_p0353c22 　惡否自答云具此一具字乃吾大師掀翻如來藏 191 X57n0969_p0353c23 　海湧出摩尼寶珠得之者不惟喜雨寶穰穰亦以 192 X57n0969_p0353c24 　見體圓瑩徹故法智大師一見乎此即稱揚讚美 193 X57n0969_p0354a01 　對眾宣弘而曰只一具字彌顯今宗以性具善他 194 X57n0969_p0354a02 　師亦知具惡緣了他皆莫測而我虎溪大師深悟 195 X57n0969_p0354a03 　此宗傳佩心印欲以此道轉以悟人筆述此記以 196 X57n0969_p0354a04 　弘頓教是以開宗明義即拈出此章以為心印之 197 X57n0969_p0354a05 　體而曰只一具字彌顯今宗等可謂善乎記述者 198 X57n0969_p0354a06 　也言今宗者天台圓宗也有二一對古言今二對 199 X57n0969_p0354a07 　他言今古者天台之先光宅等諸家也他者天台 200 X57n0969_p0354a08 　已後賢首慈恩等諸家也自佛法東流震旦諸家 201 X57n0969_p0354a09 　判教立宗或是西來聖賢或是此方英哲孰不謂 202 X57n0969_p0354a10 　被犀堅之鎧握龍泉之劍而獨振寰中若求其有 203 X57n0969_p0354a11 　教以為之說離暗證之譏有觀以為之行無循文 204 X57n0969_p0354a12 　之失捨天台則難能故以圓宗而自許非自譽也 205 X57n0969_p0354a13 　深有所以也所以者何所謂只一具字若不論具 206 X57n0969_p0354a14 　則全無所以烏足以稱圓又與夫藏通別之有教 207 X57n0969_p0354a15 　觀者何以異乎是故今家稱圓功在性具教得此 208 X57n0969_p0354a16 　故圓頓觀得此故無作故曰彌顯是以宗其教而 209 X57n0969_p0354a17 　為之說者說而無說依其觀而為之行者行而無 210 X57n0969_p0354a18 　行無說而說是為真說行而無行是為玅行自行 211 X57n0969_p0354a19 　化他能事畢矣得不謂天台之道大有功於如來 212 X57n0969_p0354a20 　滅度之後者乎或曰若天台以性具稱圓者如他 213 X57n0969_p0354a21 　宗誰不云圓家以性具為宗耶若然又何獨貴於 214 X57n0969_p0354a22 　天台故釋之云誠如所言他師果亦云圓家以性 215 X57n0969_p0354a23 　具為宗也然不知他家云性具者只知性具善也 216 X57n0969_p0354a24 　特天台之少分耳蓋天台之言具者有性善焉性 217 X57n0969_p0354b01 　惡焉於善惡中各有正與緣了故法華云諸法實 218 X57n0969_p0354b02 　相諸法即十法界也佛界十如是性善緣了九界 219 X57n0969_p0354b03 　十如是性惡緣了實相是性善性惡正因如此十 220 X57n0969_p0354b04 　界善惡不論凡聖現前一念之心法爾具足他宗 221 X57n0969_p0354b05 　諸師何嘗道及故云莫測以不測故故聞之者以 222 X57n0969_p0354b06 　謂惡駭天下狂而不信此齊東野人也烏足以語 223 X57n0969_p0354b07 　道哉。　△二略釋性具以顯圓頓之教六初通顯圓 224 X57n0969_p0354b08 　頓。 225 X57n0969_p0354b09 是知今家性具之功功在性惡若無性惡必須破九 226 X57n0969_p0354b10 界修惡顯佛界性善是為緣理斷九非今所論。 227 X57n0969_p0354b11 　他宗既莫測具惡緣了故雖知具善不得稱圓反 228 X57n0969_p0354b12 　顯今家性具之功功在性惡故得云只一具字彌 229 X57n0969_p0354b13 　顯今家也夫何故以若無性惡必須破九界修惡 230 X57n0969_p0354b14 　顯佛界性善不足以稱圓矣是以今家所明性具 231 X57n0969_p0354b15 　三因善惡正因是一性善惡緣了屬二修二雖修 232 X57n0969_p0354b16 　成元是本具一雖性具全體起修故九法界起修 233 X57n0969_p0354b17 　惡時是全性惡起修既性起則全修在性性惡融 234 X57n0969_p0354b18 　通任運攝得佛界而此修惡即是玅事正屬所顯 235 X57n0969_p0354b19 　豈屬所破故不須緣理以斷九也若不論乎性惡 236 X57n0969_p0354b20 　者則九界修惡非從性起非性之惡定須破斷離 237 X57n0969_p0354b21 　邊之中必須別緣正是他家歷別之義故曰非今 238 X57n0969_p0354b22 　所論。　△二正引教部。 239 X57n0969_p0354b23 故止觀所明十乘玅觀觀於陰等十境三障四魔一 240 X57n0969_p0354b24 一皆成圓玅三諦此乃發心立行之體格豈有圓頓 241 X57n0969_p0354c01 更過於此。 242 X57n0969_p0354c02 　此引今家性具成功教部而證成也止觀者摩訶 243 X57n0969_p0354c03 　止觀也十乘玅觀者一觀不思議境二真正發菩 244 X57n0969_p0354c04 　提心三善巧安心止觀乃至第十離法愛此能觀 245 X57n0969_p0354c05 　之觀也陰等十境者陰入煩惱病患業相魔事禪 246 X57n0969_p0354c06 　定諸見上慢二乘菩薩此所觀之境也三障四魔 247 X57n0969_p0354c07 　者三障即陰入病患二境屬報障煩惱諸見上慢 248 X57n0969_p0354c08 　三境屬煩惱障業相魔事禪定二乘菩薩五境屬 249 X57n0969_p0354c09 　業障四魔即陰入業相禪定二乘菩薩五境屬陰 250 X57n0969_p0354c10 　魔煩惱諸見上慢三境屬煩惱魔病患境屬旡魔 251 X57n0969_p0354c11 　魔事境屬天魔也此十境三障四魔即九界修惡 252 X57n0969_p0354c12 　何者陰等八境即六凡法界二乘一境即聲聞辟 253 X57n0969_p0354c13 　支二法界菩薩一境即菩薩法界言一一皆成圓 254 X57n0969_p0354c14 　玅三諦者正由今家有性惡之功故不破九界修 255 X57n0969_p0354c15 　惡直以十乘能觀玅觀體達所觀十境三障四魔 256 X57n0969_p0354c16 　九界修惡當體即是性惡性惡融通無法不趣任 257 X57n0969_p0354c17 　運攝得佛界性善故陰等十境一一皆成圓玅三 258 X57n0969_p0354c18 　諦蓋性善惡正因即中道第一義諦性善惡了因 259 X57n0969_p0354c19 　即真諦性善惡緣因即俗諦此三因三諦舉一即 260 X57n0969_p0354c20 　三故圓言三即一故玅圓家行人凡發心立行莫 261 X57n0969_p0354c21 　不以此為大體莫不以此為綱格故曰此乃發心 262 X57n0969_p0354c22 　立行之體格夫以此而為體格則三障四魔無有 263 X57n0969_p0354c23 　遣法圓玅三諦當體圓成故曰豈有圓頓更過於 264 X57n0969_p0354c24 　此嗚呼天台玅教成功之若是圓且頓也而云只 265 X57n0969_p0355a01 　一具字彌顯今宗信不誣矣。　△三的觀心要二初 266 X57n0969_p0355a02 　總無明心。 267 X57n0969_p0355a03 初心修觀必先內心故於三科揀卻界入復於五陰 268 X57n0969_p0355a04 又除前四的取識陰為所觀境如去丈就尺去尺就 269 X57n0969_p0355a05 寸是為總無明心。 270 X57n0969_p0355a06 　此以易觀而釋或者之妨也前明十乘玅觀觀於 271 X57n0969_p0355a07 　陰等十境須知一是現前所觀之境九是未得入 272 X57n0969_p0355a08 　位未來所發宿習之境故今但以三科而釋或曰 273 X57n0969_p0355a09 　止觀明所觀之境既有陰入界三何得只以現前 274 X57n0969_p0355a10 　一念識心為所觀耶故釋之云必先內心也蓋陰 275 X57n0969_p0355a11 　入界三多是生法生法太廣初心為難三無差別 276 X57n0969_p0355a12 　觀心則易故於三科唯取陰境陰境有五仍復為 277 X57n0969_p0355a13 　寬復於五陰又除前四的取識陰為所觀境喻如 278 X57n0969_p0355a14 　去丈就尺去尺就寸以此識陰近而復要最為易 279 X57n0969_p0355a15 　觀即眾生日用根塵相對一念心也言是為總無 280 X57n0969_p0355a16 　明心者六七八識皆屬無明麤細雖殊不出一念 281 X57n0969_p0355a17 　故此一念得稱為總故此八識觀前前者必具後 282 X57n0969_p0355a18 　後觀後後者不具前前如人觀波必觀於水若觀 283 X57n0969_p0355a19 　靜水必不觀波也。　△二就總明別。 284 X57n0969_p0355a20 若就總明別即第六識如伐樹得根灸病得穴千枝 285 X57n0969_p0355a21 百病自然消殞。 286 X57n0969_p0355a22 　言就總明別即第六識者以七八兩識雖在其中 287 X57n0969_p0355a23 　據現前麤淺易見則第六者偏當其稱苟行人用 288 X57n0969_p0355a24 　微玅觀以此而為所觀則不久任運轉八識以成 289 X57n0969_p0355b01 　四智故云知伐樹得根灸病得穴千技百病自然 290 X57n0969_p0355b02 　消殞何以故蓋此一念是為總無明心雖觀一識 291 X57n0969_p0355b03 　未嘗不以三識為觀未嘗不以三識為境故不惟 292 X57n0969_p0355b04 　秪破見思而塵沙無明隨其功著任運皆破此言 293 X57n0969_p0355b05 　的取識陰為所觀境成功之玅如此。　△四例餘一 294 X57n0969_p0355b06 　心。 295 X57n0969_p0355b07 若不入者然後歷餘一心例餘陰入乃至九境待發 296 X57n0969_p0355b08 方觀不發不觀莫不咸爾。 297 X57n0969_p0355b09 　若於此六識境不得入者當知此法非是便宜應 298 X57n0969_p0355b10 　須改轍以從善道故曰然後歷餘一心例餘陰入 299 X57n0969_p0355b11 　餘一心者受想行三陰也例餘陰入者色陰及十 300 X57n0969_p0355b12 　二入也乃至九境待發方觀不發不觀者前一境 301 X57n0969_p0355b13 　其猶禮樂後九境其猶征伐禮樂施之於太平故 302 X57n0969_p0355b14 　陰入境不待發而先觀征伐行之於離亂故後九 303 X57n0969_p0355b15 　境必待起不得已而後觀也須知此十境者非唯 304 X57n0969_p0355b16 　識陰是總無明心而餘一心乃至九境悉可稱總 305 X57n0969_p0355b17 　若能隨其所行所發用微玅觀而觀之一一皆如 306 X57n0969_p0355b18 　伐樹得根灸病得穴十枝百病自然消殞故曰莫 307 X57n0969_p0355b19 　不咸爾。　△五結成功能。 308 X57n0969_p0355b20 方顯九界修惡當體即是性惡法門性惡融通無法 309 X57n0969_p0355b21 不趣任運攝得佛界性善修惡既即性惡修惡無所 310 X57n0969_p0355b22 破性惡無所顯是為全惡是惡即義方成。 311 X57n0969_p0355b23 　九界三道修惡即止觀所明陰等十境三障四魔 312 X57n0969_p0355b24 　也性惡即止觀所成圓玅三諦也言修惡是性惡 313 X57n0969_p0355c01 　法門者此九界三道修惡元是全性惡三德而起 314 X57n0969_p0355c02 　修從性起則全修在性修既在性苟外此而求是 315 X57n0969_p0355c03 　猶撥波取水烏可得乎是故止觀直以十乘玅觀 316 X57n0969_p0355c04 　觀於陰等諸境皆成圓玅三諦而此三諦既由觀 317 X57n0969_p0355c05 　陰而成豈非修惡當體即是性惡之法門乎或曰 318 X57n0969_p0355c06 　天台明性既曰有二今修惡雖即性惡奈性善乎 319 X57n0969_p0355c07 　故答云性惡融通無法不趣等也言融通者性善 320 X57n0969_p0355c08 　性惡其猶水乳乳固本來成水亦非今有是故行 321 X57n0969_p0355c09 　者惟當務即修惡而成性惡弗患性善之不成也。 322 X57n0969_p0355c10 　△六即異諸師。 323 X57n0969_p0355c11 是則今家明即求異諸師以非二物相合亦非背面 324 X57n0969_p0355c12 相翻直須當體全是方名為即何須斷除煩惱生死 325 X57n0969_p0355c13 方顯佛界菩提涅槃耶。 326 X57n0969_p0355c14 　他之明義有曰修可破而性可顯者蓋昧夫修即 327 X57n0969_p0355c15 　性而性即修定有能覆之惡故也今修惡既即性 328 X57n0969_p0355c16 　惡故無破顯以無破顯故是為全惡是惡而即義 329 X57n0969_p0355c17 　方成也惟以是為即是故今家永異諸師明即如 330 X57n0969_p0355c18 　二物相合背面相翻矣言二物相合者如爾雅訓 331 X57n0969_p0355c19 　即云即者合也諸師雖有即名既不知修性相即 332 X57n0969_p0355c20 　正如爾雅所訓借非二物相合亦難逃乎背面相 333 X57n0969_p0355c21 　翻矣以是義故生死非涅槃煩惱非菩提所有煩 334 X57n0969_p0355c22 　惱生死定須破除菩提涅槃方得證顯是為破邊 335 X57n0969_p0355c23 　立中非今所尚。　△二略引契經以會差別二初雙 336 X57n0969_p0355c24 　標。 337 X57n0969_p0356a01 又應須了此性善惡在諸大乘立名不同廣略有異。 338 X57n0969_p0356a02 　今家之言性善惡一稟契經非師心自立但諸經 339 X57n0969_p0356a03 　立名不同廣略有異。　△二各釋二初立名不同四 340 X57n0969_p0356a04 　初華嚴二初牒指經文。 341 X57n0969_p0356a05 初立名不同者華嚴云能隨染淨緣遂分十法界。 342 X57n0969_p0356a06 　△二結成三因。 343 X57n0969_p0356a07 迷則十界俱染悟則十界俱淨十法界離合讀之三 344 X57n0969_p0356a08 因具足三字合呼九界為惡正因佛界為善正因十 345 X57n0969_p0356a09 字獨呼法界合呼即了因十法合呼界字獨呼即緣 346 X57n0969_p0356a10 因。 347 X57n0969_p0356a11 　華嚴云云者能隨即真如不變隨緣也能隨真如 348 X57n0969_p0356a12 　即善惡正因所隨染淨緣即善惡緣了隨染緣則 349 X57n0969_p0356a13 　成九界緣了隨淨緣則成佛界緣了須知染淨初 350 X57n0969_p0356a14 　無定體昇沈悉由迷悟方其真如之迷而染也不 351 X57n0969_p0356a15 　惟本具九界成迷佛界亦隨之俱迷方其真如之 352 X57n0969_p0356a16 　悟而淨也不惟本具佛界成悟九界亦隨之俱悟 353 X57n0969_p0356a17 　良由染淨雖似異緣十界本乎一性緣有隱顯性 354 X57n0969_p0356a18 　無即離故迷則俱染悟則俱淨或問善惡何因十 355 X57n0969_p0356a19 　界而分三因又依何義而立故曰十法界離合讀 356 X57n0969_p0356a20 　之三因具足離合之言本乎玅玄彼云皆稱法界 357 X57n0969_p0356a21 　其意有三十數皆依法界法界外更無復法能所 358 X57n0969_p0356a22 　合稱故言十法界此十字獨呼法界合呼即了因 359 X57n0969_p0356a23 　之意也二此十種法分齊不同因果隔別凡聖有 360 X57n0969_p0356a24 　異故加之以界此十法合呼界字獨呼即緣因之 361 X57n0969_p0356b01 　意也三此十皆即法界攝一切法一切法趣地獄 362 X57n0969_p0356b02 　是趣不過當體即理更無所依故名法界乃至佛 363 X57n0969_p0356b03 　法界亦復如是此三字合呼即正因之意也又曰 364 X57n0969_p0356b04 　若十數依法界者能依從所依即入空界也十界 365 X57n0969_p0356b05 　界隔者即假界也十數皆依法界即中界也欲令 366 X57n0969_p0356b06 　易解如此分別得意為言空即假中無一二三而 367 X57n0969_p0356b07 　一二三而如前(云云)。　△二法華二初牒指經文。 368 X57n0969_p0356b08 法華云諸法實相不出權實。 369 X57n0969_p0356b09 　△二結成三因。 370 X57n0969_p0356b10 諸法是同體權中善惡緣了實相是同體實中善惡 371 X57n0969_p0356b11 正因九界十如即惡緣因佛界十如即善緣因三轉 372 X57n0969_p0356b12 讀之了正不缺。 373 X57n0969_p0356b13 　法華諸法實相不出權實權實不出十界有橫豎 374 X57n0969_p0356b14 　二論一往豎論則佛界為實九界為權互具言之 375 X57n0969_p0356b15 　九界中互具佛果為實佛界中互具九界為權大 376 X57n0969_p0356b16 　師云細論各具權實此之謂也橫論者十界各具 377 X57n0969_p0356b17 　三因正因屬實緣了屬權全正因以為緣了即實 378 X57n0969_p0356b18 　而權全緣了而為正因即權而實蓋十界同居一 379 X57n0969_p0356b19 　性權實豈分燕越諸法是同體權中善惡緣了等 380 X57n0969_p0356b20 　此約諸法屬權實相屬實而言之然離諸法別無 381 X57n0969_p0356b21 　實相何權非實離實相別無諸法何實非權權實 382 X57n0969_p0356b22 　相即其玅盡於是矣言九界十如即惡緣因至三 383 X57n0969_p0356b23 　轉讀之了正不缺者此玄義釋眾生法之文也先 384 X57n0969_p0356b24 　引經云所謂諸法有如是相如是性如是體如是 385 X57n0969_p0356c01 　力如是作如是因如是緣如是果如是報如是本 386 X57n0969_p0356c02 　末究竟等天台師云依義讀文凡有三轉一云是 387 X57n0969_p0356c03 　相如是性如乃至是報如二云如是相如是性乃 388 X57n0969_p0356c04 　至如是報三云相如是性如是乃至報如是若皆 389 X57n0969_p0356c05 　稱如者如名不異即空義也若作如是相如是性 390 X57n0969_p0356c06 　者點空性相名字施設邐迤不同即假義也若作 391 X57n0969_p0356c07 　相如是性如是者如於中道實相之是即中義也 392 X57n0969_p0356c08 　分別令易解故明空假中得意為言空即假中約 393 X57n0969_p0356c09 　如明空一空一切空點如明假一假一切假就是 394 X57n0969_p0356c10 　論中一中一切中非一二三而一二三不縱不橫 395 X57n0969_p0356c11 　名為實相惟佛與佛究竟此法是十法攝一切法 396 X57n0969_p0356c12 　若依義便作三意分別若依讀便當依偈文云如 397 X57n0969_p0356c13 　是大果報種種性相義云云然十界離合三轉讀 398 X57n0969_p0356c14 　文此南岳天台師資相承文外巧思是皆遊心實 399 X57n0969_p0356c15 　相非關義學譬如庖丁解牛進乎技矣目中無全 400 X57n0969_p0356c16 　牛者也。　△三涅槃二初略指經義。 401 X57n0969_p0356c17 涅槃經中闡提善人二人俱有性善性惡名為善惡 402 X57n0969_p0356c18 緣因。 403 X57n0969_p0356c19 　此所引文言義俱略若具足者應引涅槃經三十 404 X57n0969_p0356c20 　二云或有佛性闡提人有善根人無或有佛性善 405 X57n0969_p0356c21 　根人有闡提人無復有佛性二人俱有復有佛性 406 X57n0969_p0356c22 　二人俱無初二句言修染了因佛性修惡緣因佛 407 X57n0969_p0356c23 　性也蓋佛斷修染修惡盡修淨修善滿足故此修 408 X57n0969_p0356c24 　染修惡佛性佛善根人無也次二句言修淨了因 409 X57n0969_p0357a01 　修善緣因佛性也蓋闡提人斷修淨修善盡修染 410 X57n0969_p0357a02 　修惡滿足故此佛性闡提人無也三二兩句言性 411 X57n0969_p0357a03 　善性惡正因佛性也蓋佛雖斷修染修惡盡而性 412 X57n0969_p0357a04 　染性惡不斷闡提雖斷修淨修善盡而性淨性善 413 X57n0969_p0357a05 　不斷惟佛不斷性染性惡故至果地於惡自在廣 414 X57n0969_p0357a06 　用性惡法門化度眾生闡提不斷性淨性善後時 415 X57n0969_p0357a07 　還起修淨修善對治修染修惡故涅槃後分言闡 416 X57n0969_p0357a08 　提成佛蓋本乎此也四二兩句言復有佛性二人 417 X57n0969_p0357a09 　俱無此言不退性也。　△二結成三因三初正結。 418 X57n0969_p0357a10 三因既玅言緣必具了正言了必具正緣言正必具 419 X57n0969_p0357a11 緣了一必具三三即是一毋得守語害圓誣罔聖意。 420 X57n0969_p0357a12 　△二融通。 421 X57n0969_p0357a13 若爾九界三因性染了因性惡緣因染惡不二是惡 422 X57n0969_p0357a14 正因豈惟局修佛界三因性善緣因性淨了因善淨 423 X57n0969_p0357a15 不二即善正因。 424 X57n0969_p0357a16 　今人獨知觀真常淨識修佛界正因謂之偏觀清 425 X57n0969_p0357a17 　淨真如者正由不知具九界三因也今家既揭諸 426 X57n0969_p0357a18 　大乘明文而示之則十界三因俱可修第隨其境 427 X57n0969_p0357a19 　之現前者觀之修之還之復之不必棄波而求水 428 X57n0969_p0357a20 　捨空以求空故又以若爾豈惟字論之斥之使其 429 X57n0969_p0357a21 　歸於圓宗也而言局修佛界三因者亦與之之辭 430 X57n0969_p0357a22 　若復奪之今人第知修佛界了因以其惟宗於一 431 X57n0969_p0357a23 　空而已豈惟不修中道正因即俗諦緣因亦不知 432 X57n0969_p0357a24 　修以其多棄事而尚理故也。　△四從指二初泛指 433 X57n0969_p0357b01 　諸經。 434 X57n0969_p0357b02 此性善惡亦名性淨性穢或名理明理暗或名常無 435 X57n0969_p0357b03 常雙寂之體。 436 X57n0969_p0357b04 　△二引請觀音。 437 X57n0969_p0357b05 如請觀音或單名毒害毒害即性惡皆一體之異名 438 X57n0969_p0357b06 也。 439 X57n0969_p0357b07 　請觀音或單名毒害等者此所引文言義俱略若 440 X57n0969_p0357b08 　具引天台大師解釋請觀音菩薩消伏毒害陀羅 441 X57n0969_p0357b09 　尼經云此經從人法以標名人是至慈之大號法 442 X57n0969_p0357b10 　是至聖之神咒人有二義一通二別別是觀音之 443 X57n0969_p0357b11 　勝名通是菩薩之嘉號別又二義一能二所請字 444 X57n0969_p0357b12 　是標能感之群機觀世音三字是標能應之聖主 445 X57n0969_p0357b13 　法有二義一用二體消伏毒害明其力用陀羅尼 446 X57n0969_p0357b14 　明其正體體有二義此間名為能遮能持持於三 447 X57n0969_p0357b15 　義遮於二邊用即為三一事二行三理事者虎狼 448 X57n0969_p0357b16 　刀劍等也行者五住煩惱也理者法界無閡無染 449 X57n0969_p0357b17 　而染即理性之毒也故言從人法以標名焉孤山 450 X57n0969_p0357b18 　法師闡義鈔云法界無閡者三諦一心名為法界 451 X57n0969_p0357b19 　生佛互融一一咸偏故云無礙無染而染者淨名 452 X57n0969_p0357b20 　疏云中道自性清淨心不為煩惱所染本非縛脫 453 X57n0969_p0357b21 　不染而染難可了知即是眾生迷真性解脫起六 454 X57n0969_p0357b22 　十二見考彼言義允合今文若消今文應云法性 455 X57n0969_p0357b23 　之與無明偏造諸法即無染而染全理性成毒名 456 X57n0969_p0357b24 　理性毒由理毒故即有行毒事毒也今觀諸法惟 457 X57n0969_p0357c01 　心染體悉淨即神咒治理性之毒即下經文皆入 458 X57n0969_p0357c02 　如實之際也然孤山之釋雖闡猶隱終於毒害即 459 X57n0969_p0357c03 　性惡之義不彰不如引大師釋後文正釋消伏毒 460 X57n0969_p0357c04 　害陀羅尼云消名消除伏名調伏故經言消除三 461 X57n0969_p0357c05 　障無諸惡五眼具足成菩提但除其病不除其法 462 X57n0969_p0357c06 　譬如蛇有毒但消除其螫蠆令不侵人不可殞 463 X57n0969_p0357c07 　命也伏者調善令堪乘馭伏三障之毒為入道之 464 X57n0969_p0357c08 　門隨應得度而度脫之故不須斷之亦下文不斷 465 X57n0969_p0357c09 　而斷斷而不斷之明證也。　△二廣略有異四初指 466 X57n0969_p0357c10 　廣略之數。 467 X57n0969_p0357c11 隨機利鈍廣略有異者略則十界廣則三十。 468 X57n0969_p0357c12 　略則十界文出華嚴能隨染淨緣遂分十法界廣 469 X57n0969_p0357c13 　則三千則義歸法華諸法實相或問華嚴半偈反 470 X57n0969_p0357c14 　謂之略法華四言反謂之廣何也答曰華嚴雖半 471 X57n0969_p0357c15 　偈而但名十界法華雖四言而義攝十如天台大 472 X57n0969_p0357c16 　師則合廣略而充擴之以為百界千如三千性相 473 X57n0969_p0357c17 　之旨則華嚴法界之旨法華實相之宗其義方盡 474 X57n0969_p0357c18 　即如來果證眾生理體因果修性之體亦斯盡也 475 X57n0969_p0357c19 　充擴之義具在下文。　△二明廣略之體。 476 X57n0969_p0357c20 故知善惡不出十界十界性融互具成百界界十如 477 X57n0969_p0357c21 則成千如假名一千五陰一千國土一千。 478 X57n0969_p0357c22 　善惡不出十界之旨下文自明今且明二經合轍 479 X57n0969_p0357c23 　之義以明性具三千文先約華嚴融十界為百界 480 X57n0969_p0357c24 　故曰十界性融互具成百法界次約法華融十如 481 X57n0969_p0358a01 　為千如故曰界十如則成千如又次約仁王三法 482 X57n0969_p0358a02 　融百界千如為三千故曰假名一千五陰一千國 483 X57n0969_p0358a03 　土一千又大智度論釋百八三昧中至釋能照一 484 X57n0969_p0358a04 　切世間三昧云得是三昧故能照三種世間謂眾 485 X57n0969_p0358a05 　生世間住處世間五陰世間四明大師云故一家 486 X57n0969_p0358a06 　用義彼論之三世演法華十如玅談三千固非常 487 X57n0969_p0358a07 　情之所企及。　△三結一心之要。 488 X57n0969_p0358a08 如此三千現前一念修惡之心本來具足。 489 X57n0969_p0358a09 　一念修惡具足三千者但約根塵相對一念心起 490 X57n0969_p0358a10 　必屬一界界互具成百界三千若論法體實不啻 491 X57n0969_p0358a11 　於此也或者難曰今智者準秦譯之本具明十如 492 X57n0969_p0358a12 　故可論乎三千若西晉所譯名正法華經但列乎 493 X57n0969_p0358a13 　六如則三千之義安在答曰今論性具但明理體 494 X57n0969_p0358a14 　數之多少可必計之即準六如而謂之性具一千 495 X57n0969_p0358a15 　八百有何不可況如義雖譯者而有增減而華嚴 496 X57n0969_p0358a16 　界義終無所虧且晉譯之本義有未盡隨譯人情 497 X57n0969_p0358a17 　安可準信世弘秦譯表表若人晉譯微晦不傳豈 498 X57n0969_p0358a18 　無故哉(云云)。　△四彰微玅融通。 499 X57n0969_p0358a19 非造作而成非相生而然非相合而然一念不在前 500 X57n0969_p0358a20 三千不在後一念不少三千不多。 501 X57n0969_p0358a21 　是無作玅境故非造作法法本具故非相生相相 502 X57n0969_p0358a22 　宛然故非相含三千即一念故一念不在前一念 503 X57n0969_p0358a23 　即三千故三千不在後一念具三千故一念不少 504 X57n0969_p0358a24 　三千在一念故三千不多。　△二明諦觀相貌六初 505 X57n0969_p0358b01 　明立諦正觀所以十二初明破情不破法。 506 X57n0969_p0358b02 須知情可破法不可破執法成病亦須破。 507 X57n0969_p0358b03 　此是釋疑之辭亦是顯玅之談或疑曰若修惡即 508 X57n0969_p0358b04 　性惡者何須立三觀以破三惑答曰觀破惑者破 509 X57n0969_p0358b05 　情而不破法也情即迷情迷即三惑此之迷情其 510 X57n0969_p0358b06 　來久矣始自根本無明終至等覺後心蓋理體本 511 X57n0969_p0358b07 　玅情執為麤故破惑者但破三千之情不破三千 512 X57n0969_p0358b08 　之法今家不順迷情但顯本具法法皆玅相相皆 513 X57n0969_p0358b09 　實故題稱玅法而經曰實相良有以也釋疑顯玅 514 X57n0969_p0358b10 　其在是矣然有執藥成病者三觀修之不得其方 515 X57n0969_p0358b11 　反翻成三惑更須用乎善巧方便而破之非此中 516 X57n0969_p0358b12 　意今云執法成病者執修惡即性惡而廣行修惡 517 X57n0969_p0358b13 　止觀所謂無禁捉蛇是也如是修惡正須破之。　△ 518 X57n0969_p0358b14 　二明理體不可斷。 519 X57n0969_p0358b15 是則善惡淨穢是法門理體體本明淨不斷纖毫。 520 X57n0969_p0358b16 　承上文言情可破而法不可破豈非善惡淨穢是 521 X57n0969_p0358b17 　法門理體其體本來明淨成佛之時不斷纖毫。　△ 522 X57n0969_p0358b18 　三約染淨明迷悟。 523 X57n0969_p0358b19 是則斷證迷悟但約染淨而論。 524 X57n0969_p0358b20 　或疑體既明淨不斷纖毫云何經中又有斷證迷 525 X57n0969_p0358b21 　悟之說是故釋云是則斷證迷悟但約染淨而論 526 X57n0969_p0358b22 　華嚴所謂能隨染淨緣隨分十法界是也隨染緣 527 X57n0969_p0358b23 　為染緣所染即為九界隨淨緣為淨緣所淨即為 528 X57n0969_p0358b24 　佛法界。　△四破古無擇法眼。 529 X57n0969_p0358c01 往人無擇法眼情理不分藥病不辨纔聞空中名遮 530 X57n0969_p0358c02 一相不立便作斷滅而解假觀名照三千宛然定謂 531 X57n0969_p0358c03 三千立法若三諦但遮又如何立法耶。 532 X57n0969_p0358c04 　情即迷情理即本體迷情為病應以法藥而破之 533 X57n0969_p0358c05 　佛祖設藥內依理而立依三諦境立三觀智是也 534 X57n0969_p0358c06 　亦外依病而施依三種惑立三觀智是也是則藥 535 X57n0969_p0358c07 　之與病雖有權移性之理體毫無加損往人不解 536 X57n0969_p0358c08 　此意聞天台三觀空遮乎有中遮乎邊便作斷滅 537 X57n0969_p0358c09 　而解假照乎有定謂三千立法此乃迷名而不知 538 X57n0969_p0358c10 　義也今反問之三觀各分遮照爾作此解假使複 539 X57n0969_p0358c11 　疏顯妙中有遮則三諦俱遮之旨則不惟俗諦俱 540 X57n0969_p0358c12 　遮即空中亦復俱遮又如何立法若例立照則三 541 X57n0969_p0358c13 　諦俱照則不惟俗與二邊俱照即真諦亦照又如 542 X57n0969_p0358c14 　何斷滅耶。　△五明破迷故用觀。 543 X57n0969_p0358c15 迷情須破故用即空即假即中達此一念修惡之心 544 X57n0969_p0358c16 即是三千玅境。 545 X57n0969_p0358c17 　承上章情可破法不可破法不可破故體本明淨 546 X57n0969_p0358c18 　不斷纖毫其如迷情難消故宜用即空假中三觀 547 X57n0969_p0358c19 　破之雖曰破之實無他法可破秪以三觀達此一 548 X57n0969_p0358c20 　念根塵對起之心即是三千玅境則三諦三觀修 549 X57n0969_p0358c21 　之與性自然成矣。　△六明情破故法顯。 550 X57n0969_p0358c22 修惡既即性惡是理具三千而此修惡便是玅事三 551 X57n0969_p0358c23 千。 552 X57n0969_p0358c24 　若修惡定是惡則善玅而惡麤定須翻破今修惡 553 X57n0969_p0359a01 　既即性惡是則修惡是理具三千即法身般若解 554 X57n0969_p0359a02 　脫三德秘藏當體圓成而此修惡豈不便是玅事 555 X57n0969_p0359a03 　三千故大師明眾生理即佛云此是圓智圓覺諸 556 X57n0969_p0359a04 　法遍一切處無不明了此言性惡即是法身也又 557 X57n0969_p0359a05 　云雖五無間皆解脫相此言修惡即是解脫也又 558 X57n0969_p0359a06 　云雖昏盲倒惑其理存焉此言修染即是般若也 559 X57n0969_p0359a07 　故云便是玅事三千。　△七明觀理能攝事。 560 X57n0969_p0359a08 但觀理具俱破俱立俱是法界自然攝得事用三千。 561 X57n0969_p0359a09 　或問諸佛果成有事用三千今但觀修即性其如 562 X57n0969_p0359a10 　事用何故釋之曰但觀理具而巧用三觀以空而 563 X57n0969_p0359a11 　三惑俱破之以假而三諦俱立之以中而即惑即 564 X57n0969_p0359a12 　諦法界而等觀之功至自至不久自顯何患果位 565 X57n0969_p0359a13 　事用三千乎。　△八明理與事融通。 566 X57n0969_p0359a14 三千皆實相相宛然事理本融非頭數法。 567 X57n0969_p0359a15 　經云諸法實相諸法三千事也真如實相理也即 568 X57n0969_p0359a16 　諸法而實相則即事而理即實相而諸法則即理 569 X57n0969_p0359a17 　而事即事而理則三千皆實即理而事則相相宛 570 X57n0969_p0359a18 　然豈不事之與理其體本融豈比世間頭數之法 571 X57n0969_p0359a19 　此彼相隔一多不融乎下文云一切即一方能同 572 X57n0969_p0359a20 　居一念派之彌合故如眾珠咸趣一殊此之謂也。 573 X57n0969_p0359a21 　△九明是顯非所破。 574 X57n0969_p0359a22 不屬所破寧非所顯。 575 X57n0969_p0359a23 　謂雖用三觀破其迷情而情消理顯情消非所破 576 X57n0969_p0359a24 　理顯是所立大師不云乎譬如蛇虺但消其毒不 577 X57n0969_p0359b01 　殞其命尚可乘馭矧螫蠆乎。　△十結成涅槃性惡。 578 X57n0969_p0359b02 故曰諸佛不斷性惡闡提不斷性善點此一意眾滯 579 X57n0969_p0359b03 自消。 580 X57n0969_p0359b04 　點此一意者三千皆實相相宛然不屬所破寧非 581 X57n0969_p0359b05 　非所顯也惟其三千皆實相相宛然在事用三千 582 X57n0969_p0359b06 　則惟佛與佛究盡諸法實相而九界性惡何嘗斷 583 X57n0969_p0359b07 　在理具三千則一切眾生本來即佛而佛界性善 584 X57n0969_p0359b08 　何嘗斷所以天台歸宗法華深悟涅槃只此兩義 585 X57n0969_p0359b09 　囊括大旨有以也夫。　△十一引問答以發明三初 586 X57n0969_p0359b10 　明提佛但斷修中善惡。 587 X57n0969_p0359b11 問曰闡提與佛斷何等善惡答闡提斷修善盡修惡 588 X57n0969_p0359b12 滿足諸佛斷修惡盡修善滿足。 589 X57n0969_p0359b13 　此中問答文出觀音玄義今虎溪大師略引發明 590 X57n0969_p0359b14 　未必全同學者第知中大略而已。　△二明修善惡 591 X57n0969_p0359b15 　玅不屬所破。 592 X57n0969_p0359b16 問修善修惡既是玅事乃屬所顯何名所破答修善 593 X57n0969_p0359b17 惡即性善惡無修善惡可論斯是斷義故諸佛斷修 594 X57n0969_p0359b18 惡盡闡提斷修善盡修善惡既即性善惡修善惡何 595 X57n0969_p0359b19 嘗斷斯不斷義斷與不斷玅在其中。 596 X57n0969_p0359b20 　答中全要緊處在修善惡即性善惡無修善惡可 597 X57n0969_p0359b21 　論斯是斷義蓋若有修善惡可論便是不知即義 598 X57n0969_p0359b22 　苟不知即則善惡吳楚諍論紛然便不是斷義惟 599 X57n0969_p0359b23 　其了知修善惡既即性善惡修善惡何嘗斷即不 600 X57n0969_p0359b24 　斷而為之斷是故玅在其中恐後學未悟復立二 601 X57n0969_p0359c01 　句明之一須先悟無修性之殊二須悟無善惡之 602 X57n0969_p0359c02 　異謂之無修善惡可論。　△三明提佛不斷善惡同 603 X57n0969_p0359c03 　否。 604 X57n0969_p0359c04 問闡提不斷性善修善得起諸佛不斷性惡還起修 605 X57n0969_p0359c05 惡否答闡提不達性善為善所染故修善得起廣治 606 X57n0969_p0359c06 諸惡諸佛能達於惡故於惡自在惡不復起廣用諸 607 X57n0969_p0359c07 惡化度眾生玅用無染名惡法門雖無染礙之相而 608 X57n0969_p0359c08 有性具之相。 609 X57n0969_p0359c09 　諸佛與眾生真如玅性之中本然具足百界千如 610 X57n0969_p0359c10 　猶如君子不器善惡皆能謂之不變隨緣隨緣不 611 X57n0969_p0359c11 　變故華嚴云能隨染淨緣遂分十法界當其眾生 612 X57n0969_p0359c12 　迷而隨染緣造九界時則佛隱而九顯染用當情 613 X57n0969_p0359c13 　而玅用不彰雖曰不彰而佛性堂堂未嘗不顯但 614 X57n0969_p0359c14 　眾生自迷當面錯過耳諸佛悟而隨淨緣造佛界 615 X57n0969_p0359c15 　時則佛顯而九隱雖曰九隱而九界體性既同究 616 X57n0969_p0359c16 　竟則舍用自在方其舍之則藏故佛顯而九隱若 617 X57n0969_p0359c17 　其用之則行則十界而同彰故曰應以佛身得度 618 X57n0969_p0359c18 　者即現佛身而為說法應以九界身得度者即皆 619 X57n0969_p0359c19 　現之而為說法謂之普門示現蓋實證乎此也故 620 X57n0969_p0359c20 　曰廣用諸惡化度眾生玅用無染名惡法門以其 621 X57n0969_p0359c21 　不得已而為之強名為惡故無染癡之相而有性 622 X57n0969_p0359c22 　具之用。　△十二約六即以判位二初法。 623 X57n0969_p0359c23 博地但理名字初聞觀行未顯驗體仍迷六根似發 624 X57n0969_p0359c24 初住分見玅覺果成究竟明顯。 625 X57n0969_p0360a01 　博地但理理即三千也名字初聞聞性具十界名 626 X57n0969_p0360a02 　知性具三千字也觀行未顯修三觀智觀三千境 627 X57n0969_p0360a03 　雖伏五住惑未破故驗三千之體仍迷而不顯也 628 X57n0969_p0360a04 　相似似發破見思惑獲六根清淨位相似三千顯 629 X57n0969_p0360a05 　發也初住分真此至等覺分破無明分證三千也 630 X57n0969_p0360a06 　玅覺果成究竟明顯唯佛與佛乃能究盡三千諸 631 X57n0969_p0360a07 　法實相也。　△二譬二初三人譬。 632 X57n0969_p0360a08 是則理須親證其相方彰如曹公相隱解衣方見事 633 X57n0969_p0360a09 可比知如孫劉相顯瞭然在目。 634 X57n0969_p0360a10 　昔漢末劉孫曹三人俱往相肆相士先許孫劉位 635 X57n0969_p0360a11 　皆至於天子獨曹公不蒙許可乃解衣以示相士 636 X57n0969_p0360a12 　見之放聲大哭曰天下從此紛紛鼎沸矣後果廣 637 X57n0969_p0360a13 　識各各雄據一方以稱帝號時人或有惡二人者 638 X57n0969_p0360a14 　以為之目謂曹操奸雄劉備梟雄若曹操之奸雄 639 X57n0969_p0360a15 　信奸雄也劉備梟雄亦似是而非耳獨孫權未有 640 X57n0969_p0360a16 　其目余為之補曰驍雄曹孟德嘗亦有云生兒當 641 X57n0969_p0360a17 　如孫仲謀若劉景升諸子皆豚犬耳則孫權之雄 642 X57n0969_p0360a18 　真驍雄也文中曹喻理即一切眾生即是佛也須 643 X57n0969_p0360a19 　解五陰之衣方現成佛之相孫劉喻後三即故曰 644 X57n0969_p0360a20 　事可比知瞭然在目。　△二波濕譬。 645 X57n0969_p0360a21 又如全波為濕全濕為波波相易識濕性難彰。 646 X57n0969_p0360a22 　全波為濕喻全十界之事在三千之理全濕為波 647 X57n0969_p0360a23 　喻全三千之理起十界之事波相易識喻一界之 648 X57n0969_p0360a24 　事現起如瞭然在目濕性難彰喻三千之性冥伏 649 X57n0969_p0360b01 　難曉如解衣方見。　△二明三諦三觀微玅二初明 650 X57n0969_p0360b02 　圓融三諦六初明三諦之由。 651 X57n0969_p0360b03 如此事理宛有三用只一事理三千即空性了因即 652 X57n0969_p0360b04 假性緣因即中性正因。 653 X57n0969_p0360b05 　前章所明性具三千三因乃三諦三觀之性體今 654 X57n0969_p0360b06 　文欲明三諦三觀之相貌乃又發明立諦立觀之 655 X57n0969_p0360b07 　所以所以秪是迷情須破故用即空即假即中此 656 X57n0969_p0360b08 　去正明諦觀微玅故又明三諦之由故曰如此事 657 X57n0969_p0360b09 　理三千宛有三用(云云)今家之言全性起修全修 658 X57n0969_p0360b10 　在性者此之謂也。　△二明相即之由。 659 X57n0969_p0360b11 三諦若不性具即義何由可成非但三千即三諦亦 660 X57n0969_p0360b12 乃三諦即三千。 661 X57n0969_p0360b13 　今家所立三諦而言真俗中相即者正由皆性具 662 X57n0969_p0360b14 　故也苟非性具則即義不成然而即義又有橫豎 663 X57n0969_p0360b15 　二論適言三諦相即乃約橫論耳若豎論者則又 664 X57n0969_p0360b16 　非但三千即三諦此言全三千之事即三諦之理 665 X57n0969_p0360b17 　也亦乃三諦即三千此言全三諦之理即三千之 666 X57n0969_p0360b18 　事也以其皆一體故本不二故。　△三證理事相即。 667 X57n0969_p0360b19 故云中諦者統一切法真諦者泯一切法俗諦者立 668 X57n0969_p0360b20 一切法。 669 X57n0969_p0360b21 　語載荊溪大師始終心要其略云夫三諦者天然 670 X57n0969_p0360b22 　之性德也中諦者統一切法真諦者泯一切法俗 671 X57n0969_p0360b23 　諦者立一切法永嘉從義師註云中者不偏二邊 672 X57n0969_p0360b24 　也諦者審而無虛也統者總也一切法者二邊之 673 X57n0969_p0360c01 　法也真者無虛偽也泯者亡泯也一切法者三千 674 X57n0969_p0360c02 　之法也俗者世俗也立者建立也一切法者百界 675 X57n0969_p0360c03 　之法也當知此約三諦別明若從通說應云一中 676 X57n0969_p0360c04 　一切中無真無俗而不中則三諦皆總理而絕待 677 X57n0969_p0360c05 　也一真一切真無中無俗而不真則三諦俱亡泯 678 X57n0969_p0360c06 　而無相也一俗一切俗無中無真而不俗則三諦 679 X57n0969_p0360c07 　並建立而宛然也熟翫此註而三千三諦相即之 680 X57n0969_p0360c08 　旨得矣。　△四明互為賓主三初中諦為主。 681 X57n0969_p0360c09 三千即中以中為主即一而三名為本有所觀玅境 682 X57n0969_p0360c10 以空假即中三皆屬性中即空假還歸二修。 683 X57n0969_p0360c11 　下去三諦皆以三千為事境三諦為理境事無所 684 X57n0969_p0360c12 　移而義有收歸故以中以空以假而論主論賓其 685 X57n0969_p0360c13 　實事理即毫無加損者也今論以中為主故以三 686 X57n0969_p0360c14 　千為中言之則空假為賓方其以中為主名為即 687 X57n0969_p0360c15 　一其實一不定一而一必具三而中性正因之中 688 X57n0969_p0360c16 　即空性了因即假性緣因三因具足名為本有所 689 X57n0969_p0360c17 　觀玅境以空假之賓即中賓來歸主則空假皆屬 690 X57n0969_p0360c18 　於主故皆屬性然中不定中則主不定主是故中 691 X57n0969_p0360c19 　即空假主從於賓則還歸空假緣了二修全修在 692 X57n0969_p0360c20 　性全性起修此之謂也須知此就性中論本有之 693 X57n0969_p0360c21 　修非曰已涉修中空假也。　△二真諦為主。 694 X57n0969_p0360c22 三千即空以空為主名全性起修是為因中能觀玅 695 X57n0969_p0360c23 觀以假中皆空三皆屬觀空即假中還歸用境。 696 X57n0969_p0360c24 　此以三千事境即真諦理境明之則以空為主中 697 X57n0969_p0361a01 　假為賓修現而性用隱是故全性起修名為因中 698 X57n0969_p0361a02 　能觀玅觀以假中皆空賓來歸主故三皆屬觀第 699 X57n0969_p0361a03 　空不定空而空即中假主不定主而主就於賓是 700 X57n0969_p0361a04 　以還歸用境。　△三俗諦為主。 701 X57n0969_p0361a05 三千即假以假為主名為果上解脫大用以中空即 702 X57n0969_p0361a06 假三皆屬用假即中空還歸境觀。 703 X57n0969_p0361a07 　此以三千事境即俗諦理境明之則以俗為主中 704 X57n0969_p0361a08 　空為賓用現而觀境隱是故玅有彰以為果上解 705 X57n0969_p0361a09 　脫大用以中空皆俗賓來歸主故三皆屬用第俗 706 X57n0969_p0361a10 　不定俗而俗即中空主不定主而主就於賓是以 707 X57n0969_p0361a11 　還歸境觀。　△五約對明玅絕。 708 X57n0969_p0361a12 只一三法各對二明論乎三境三觀三用不即不離 709 X57n0969_p0361a13 不縱不橫即遮即照二義同時玄玅深。 710 X57n0969_p0361a14 　各對二明者約主賓而對說也如三千即中以中 711 X57n0969_p0361a15 　為主空假之賓來歸中諦之主即一而三名為本 712 X57n0969_p0361a16 　有所觀玅境以空假即中三皆屬性是為一境此 713 X57n0969_p0361a17 　對一明之也然而中即空假主就於賓還歸空假 714 X57n0969_p0361a18 　二修雖曰二修乃為性中之修是三境矣此對二 715 X57n0969_p0361a19 　明之也又如三千即空以空為主中假之賓來歸 716 X57n0969_p0361a20 　真諦之主名為全性起修是為因中能觀玅觀以 717 X57n0969_p0361a21 　假中皆空三皆屬觀是為一觀此對一明之也然 718 X57n0969_p0361a22 　而空即中假主就於賓還歸中假雖曰境用乃為 719 X57n0969_p0361a23 　修中之二是為三觀此對二明之也又如三千即 720 X57n0969_p0361a24 　假以假為主中空之賓來歸于俗諦之主名為果 721 X57n0969_p0361b01 　上解脫大用以中空即假三皆屬用是為一用此 722 X57n0969_p0361b02 　對一明之也然而假即中空主就於賓還歸境觀 723 X57n0969_p0361b03 　是三用矣此對二明之也三各為主為境為觀為 724 X57n0969_p0361b04 　用故不即一必具三故不離同居一性故不縱修 725 X57n0969_p0361b05 　二性一故不橫假即中空故即遮中空即假故即 726 X57n0969_p0361b06 　照三皆本於一性故二義同時遠討其源本於真 727 X57n0969_p0361b07 　如玅性故稱之玄本自圓成無三惑之麤故讚之 728 X57n0969_p0361b08 　玅甚深無底故嘆之深離諸待對故美之絕。　△六 729 X57n0969_p0361b09 　結成大涅槃。 730 X57n0969_p0361b10 如三點伊一不相混三不相離名大涅槃。 731 X57n0969_p0361b11 　此之法喻本出大涅槃經經云秘密之藏猶如伊 732 X57n0969_p0361b12 　字三點若並則不成伊縱亦不成伊如摩醯首羅 733 X57n0969_p0361b13 　面上三目乃成伊我亦如是解脫之法亦非涅槃 734 X57n0969_p0361b14 　如來之身亦非涅槃摩訶般若亦非涅槃三法各 735 X57n0969_p0361b15 　異亦非涅槃文今釋其義秘密之藏者即經題稱 736 X57n0969_p0361b16 　摩訶般涅槃那此云大滅度大即法身滅即般若 737 X57n0969_p0361b17 　度即解脫如是三德名秘密藏生佛等有難可了 738 X57n0969_p0361b18 　知稱之為秘舉一即三言三即一稱之為密含藏 739 X57n0969_p0361b19 　眾德似無實有稱之為藏猶如伊字者譬喻也西 740 X57n0969_p0361b20 　天梵書有伊字如此方艸書下字一點在上不 741 X57n0969_p0361b21 　同點水之縱二點在下不同列火之橫蓋上 742 X57n0969_p0361b22 　一點喻法身德、雖是一點一不孤立以有下之 743 X57n0969_p0361b23 　二點在也故曰若縱亦不成伊下之二點喻般 744 X57n0969_p0361b24 　若解脫二德雖二點在下以有上之一點在故不 745 X57n0969_p0361c01 　同烈火之橫故曰若並亦不成伊要當如摩醯 746 X57n0969_p0361c02 　首羅面上三目乃成伊此又以喻復釋於喻也 747 X57n0969_p0361c03 　摩醯首羅色界天主三頭六臂身騎白牛面上三 748 X57n0969_p0361c04 　目一目在上二目在下形類伊字我亦如是合法 749 X57n0969_p0361c05 　也解脫之法亦非涅槃等者所謂直法身非法身 750 X57n0969_p0361c06 　法身必具般若解脫直般若非般若般若必具法 751 X57n0969_p0361c07 　身解脫直解脫非解脫解脫必具法身般若若直 752 X57n0969_p0361c08 　有一法性不具三則非真涅槃也然而理雖各具 753 X57n0969_p0361c09 　苟三法各異如三人各稱帝王各不相收亦非大 754 X57n0969_p0361c10 　涅槃也此大般涅槃與今文合者在性體三千則 755 X57n0969_p0361c11 　三千即中正因佛性屬法身德三千即空了因佛 756 X57n0969_p0361c12 　性屬般若德三千即假緣因佛性屬解脫德轉為 757 X57n0969_p0361c13 　所觀玅境則正因法身為中諦了因般若為真諦 758 X57n0969_p0361c14 　緣因解脫為俗諦若起為能觀玅觀則正因法身 759 X57n0969_p0361c15 　為中觀了因般若為空觀緣因解脫為假觀在三 760 X57n0969_p0361c16 　性三諦則全性以起修是為性中具修在三觀則 761 X57n0969_p0361c17 　全修而在性是為修中具性莫不直法身非法身 762 X57n0969_p0361c18 　法身必具般若解脫等夫三觀源流根本厥玅若 763 X57n0969_p0361c19 　此天台以此而為傳心玅印豈無故哉。 764 X57n0969_p0361c20 　 765 X57n0969_p0361c21 傳佛心印記註卷上 766 X57n0969_p0361c22

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【經文資訊】卍新纂續藏經 第五十七冊 No. 969《天台傳佛心印記註》

【版本記錄】CBETA 電子佛典 V1.6 (Big5) 普及版，完成日期：2007/08/24

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# 卍 Xuzangjing Vol. 57, No. 969 天台傳佛心印記註

# CBETA Chinese Electronic Tripitaka V1.6 (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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傳佛心印記註卷上

本經佛學辭彙一覽(共 388 條)