CBETA T37 No. 1751《觀無量壽佛經疏妙宗鈔》卷1

T37n1751_p0195a01(00)║T37n1751_p0195a02(00)║　　No. 1751 [cf. Nos. 365, 1750]T37n1751_p0195a03(00)║T37n1751_p0195a04(11)║觀無量壽佛經疏妙宗鈔卷第一T37n1751_p0195a05(00)║T37n1751_p0195a06(00)║　　　　宋四明沙門知禮述T37n1751_p0195a07(00)║此經義疏人悕淨報。故說聽者多矣。T37n1751_p0195a08(03)║所稟寶雲師。首製記文。相沿至今。著述不絕。T37n1751_p0195a09(03)║皆宗智者。豈有不知修心妙觀。感四淨土文義者耶。T37n1751_p0195a10(00)║良以愍物情深適時智巧。故多談事相。T37n1751_p0195a11(02)║少示觀門。務在下凡普霑緣種。方今嘉運。T37n1751_p0195a12(03)║盛演圓乘慕學之徒。皆欲得旨而修證矣。T37n1751_p0195a13(03)║故竭鄙思。鈔數千言。上順妙宗。略消此疏。T37n1751_p0195a14(03)║適時之巧。非我所能。願共有情。即心念佛。T37n1751_p0195a15(04)║乃此鈔所以作也。天禧五年。歲在辛酉。T37n1751_p0195a16(06)║重陽日下筆故序。T37n1751_p0195a17(00)║此之疏題。佛等八字。備舉經目。皆是所釋。T37n1751_p0195a18(01)║唯疏一字是能釋也。今之五章。釋其八字。T37n1751_p0195a19(02)║義稍委悉。入文自見。若欲預知可陳梗概。T37n1751_p0195a20(03)║經是通號。餘是別名。今且明別。佛說者。釋迦化主。T37n1751_p0195a21(00)║四辯宣演也。觀者。總舉能觀。即十六觀也。T37n1751_p0195a22(00)║無量壽佛者。舉所觀要。攝十五境也。T37n1751_p0195a23(03)║且置能說。略明所說。能觀皆是一心三觀。T37n1751_p0195a24(04)║所觀皆是三諦一境。毘盧遮那遍一切處。T37n1751_p0195a25(05)║一切諸法皆是佛法。所謂眾生性德之佛。T37n1751_p0195a26(06)║非自非他非因非果。即是圓常大覺之體。故起信論雲。T37n1751_p0195a27(02)║所言覺義者。謂心體離念。離念相者。T37n1751_p0195a28(05)║等虛空界無所不遍。法界一相即是如來常住法身。T37n1751_p0195a29(02)║依此法身說名本覺。故知果佛圓明之體。T37n1751_p0195b01(03)║是我凡夫本具性德故。一切教所談行法。T37n1751_p0195b02(04)║無不為顯此之覺體。故四三昧通名念佛。T37n1751_p0195b03(05)║但其觀法為門不同。如一行三昧。直觀三道顯本性佛。T37n1751_p0195b04(01)║方等三昧觀袒持顯。法華兼誦經。觀音兼數息。T37n1751_p0195b05(00)║覺意歷三性。此等三昧歷事雖異。念佛是同。T37n1751_p0195b06(00)║俱為顯於大覺體故。雖俱念佛。而是通途。T37n1751_p0195b07(01)║顯諸佛體。若此觀門及般舟三昧。T37n1751_p0195b08(05)║託彼安養依正之境。用微妙觀。專就彌陀。顯真佛體。T37n1751_p0195b09(02)║雖託彼境。須知依正同居一心。心性遍周。T37n1751_p0195b10(03)║無法不造。無法不具。若一毫法從心外生。T37n1751_p0195b11(04)║則不名為大乘觀也。行者應知。據乎心性觀彼依正。T37n1751_p0195b12(01)║依正可彰。託彼依正。觀於心性。心性易發。T37n1751_p0195b13(02)║所言心性具一切法造一切法者。T37n1751_p0195b14(06)║實無能具所具能造所造。即心是法。即法是心。T37n1751_p0195b15(05)║能造因緣及所造法。皆悉當處全是心性。是故今觀。T37n1751_p0195b16(02)║若依若正。乃法界心。觀法界境。生於法界。T37n1751_p0195b17(03)║依正色心。是則名為唯依唯正唯色唯心唯觀唯境。T37n1751_p0195b18(00)║故釋觀字。用一心三觀。T37n1751_p0195b19(08)║釋無量壽用一體三身。體宗力用義並從圓。判教屬頓。T37n1751_p0195b20(04)║五重玄義本是經中所詮觀法。大師預取解釋經題。T37n1751_p0195b21(01)║欲令行者用此視法。入十六門而為修證。T37n1751_p0195b22(02)║故於序文。以主包眾。以正收依。觀佛既即三身。T37n1751_p0195b23(01)║觀餘豈非三諦。寄語行者。觀雖深妙。本被初心。T37n1751_p0195b24(00)║若能進功。何憂不就。縱未入品。為因亦強。T37n1751_p0195b25(01)║生至彼邦。得預大會。所見依正。微妙難思。T37n1751_p0195b26(02)║速入聖階。度生亦廣。永異事善及小乘行。T37n1751_p0195b27(03)║得往生者。如此土人宿圓修者。於諸座席見相殊常。T37n1751_p0195b28(00)║聞法易悟。以此類彼。功在妙宗。T37n1751_p0195b29(05)║但為戒福不精。無往生願故。在穢土聞法入真。T37n1751_p0195c01(04)║須懼娑婆不常值佛。縱遇善友色心不勝。難發我心。T37n1751_p0195c02(01)║況塵境麤強。誠為險處。T37n1751_p0195c03(09)║故須外加事懺內勤理觀。正助雙行加願要制。必於寶剎速證無生。T37n1751_p0195c04(00)║今解觀門其意在此。疏者疏也。決也。T37n1751_p0195c05(03)║疏通決擇上之義趣。通而不壅。T37n1751_p0195c06(08)║令其行者得意修之故也。次能說人號。備於別傳及諸章記。T37n1751_p0195c07(02)║有未知者須尋彼文。二釋文。初釋序三。T37n1751_p0195c08(04)║初敘經觀意二。初正明觀行二。初敘意二。T37n1751_p0195c09(05)║初對垢立淨二。初法二。初明二報苦樂。欲論觀行。T37n1751_p0195c10(03)║先示二報苦樂之相。文有四句。一一皆論淨穢相對。T37n1751_p0195c11(00)║初句以所成國土苦樂相對。安養淨國。T37n1751_p0195c12(02)║但受諸樂故名樂邦。堪忍穢土多受眾苦。T37n1751_p0195c13(03)║義言苦域。次句以能成物體貴賤相對。彼純七珍。T37n1751_p0195c14(01)║略言金寶。此多眾穢略語泥沙。T37n1751_p0195c15(06)║次句以初生受質。垢淨相對。此土六道具有四生。T37n1751_p0195c16(04)║今就人中多從胎藏。母食冷熱及飢飽時。兒在胎中。T37n1751_p0195c17(01)║如處寒熱倒懸山壓地獄之苦。故云胎獄。T37n1751_p0195c18(02)║彼土九品。八從蓮生。下品之人雖經多劫。T37n1751_p0195c19(03)║大本中說。疑心修善。生彼胎宮樂同忉利。T37n1751_p0195c20(04)║況八九品不生疑惑。豈有苦耶。是故華池受生即樂。T37n1751_p0195c21(01)║次句以生後遊處麤好相對。此則荊棘叢林。T37n1751_p0195c22(01)║彼則金渠玉樹。然此四句雖一一句。苦樂相對。T37n1751_p0195c23(00)║意則對穢顯彼淨相。又復應知。T37n1751_p0195c24(05)║四句之文似唯顯示同居二土。據下明宗。具論四。T37n1751_p0195c25(03)║土淨穢之相。以後驗此不專同居。T37n1751_p0195c26(07)║當知四句一一通於四種淨穢。見思輕重。則感同居樂邦苦域。T37n1751_p0195c27(00)║體析巧拙。則感方便樂邦苦域。次第頓入。T37n1751_p0195c28(00)║則感實報樂邦苦域。分證究竟。T37n1751_p0195c29(05)║則感寂光樂邦苦域。以例金寶泥沙。胎獄華池棘林瓊樹。T37n1751_p0196a01(00)║亦復如是。一家制立。正文與序必不相違。T37n1751_p0196a02(01)║但序總示。文宗別說。是故似異。T37n1751_p0196a03(05)║問下三淨土既皆有相。則可論於金寶等事。T37n1751_p0196a04(05)║寂光之淨已全無相。如何可說金寶華池及以瓊樹。T37n1751_p0196a05(02)║答經論中言寂光無相。乃是已盡染礙之相。T37n1751_p0196a06(02)║非如太虛空無一物。良由三惑究竟清淨。T37n1751_p0196a07(03)║則依正色心究竟明顯。故大經雲。T37n1751_p0196a08(07)║因滅是色獲得常色。受想行識亦復如是。仁王稱為法性五陰。T37n1751_p0196a09(00)║亦是法華世間相常。大品色香無非中道。T37n1751_p0196a10(01)║是則名為究竟樂邦。究竟金寶。究竟華池。T37n1751_p0196a11(02)║究竟瓊樹。又復此就捨穢究盡取淨窮源。T37n1751_p0196a12(03)║故苦域等判屬三障樂邦。金寶以為寂光。T37n1751_p0196a13(04)║若就淨穢平等而談。則以究竟苦域泥沙而為寂光。T37n1751_p0196a14(01)║此之二說但順悉檀無不圓極。T37n1751_p0196a15(06)║問佛無上報是即理之事。可論金等。究竟寂光是即事之理。T37n1751_p0196a16(00)║豈有金等。若其同有事理既混。T37n1751_p0196a17(05)║如何分於二土義耶。答佛無上報是究竟始覺。T37n1751_p0196a18(04)║上品寂光是究竟本覺。始本既極豈分二體。T37n1751_p0196a19(04)║應知二土縱分事理實非有無。豈真善妙有而非理邪。T37n1751_p0196a20(00)║祕藏之理豈同小空。故此事理二名一體。T37n1751_p0196a21(01)║以復本故。名無上報事也。以復本故。T37n1751_p0196a22(04)║名上寂光理也。故妙樂雲。修得四德。本有四德。T37n1751_p0196a23(03)║二義齊等。方是遮那身土之相。況淨名疏。T37n1751_p0196a24(04)║顯將寂光為佛依報。故知定執報土有金寶等。T37n1751_p0196a25(03)║寂光定無。斯乃迷名全不知義矣。二誠由下。T37n1751_p0196a26(03)║明二因心行。誠實也。由從也。T37n1751_p0196a27(09)║報之淨穢實從心行二因致感。心即迷了二心。行即違順二行。T37n1751_p0196a28(02)║六道三教迷三德性。為三惑染。故曰垢心。T37n1751_p0196a29(03)║身口諸業違理有作。皆名惡行。此之心行感四穢土。T37n1751_p0196b01(00)║沈下麤淺也。唯圓頓教了三德性。離三惑染。T37n1751_p0196b02(00)║方名淨心。身口諸業順理無作。稱為善行。T37n1751_p0196b03(01)║此之心行感四淨土。高升深妙也。心雖本一。T37n1751_p0196b04(01)║以迷了故。須分垢淨。行業雖同。以違順故。T37n1751_p0196b05(02)║須開善惡。從此二因感報淨穢。應知圓人。T37n1751_p0196b06(03)║以上寂光而為觀體。凡聖因位皆即究竟。T37n1751_p0196b07(04)║不同別人要心只齊一十二品。故分證穢。正在別教。T37n1751_p0196b08(00)║問至理微妙不垢不淨。無取無捨。T37n1751_p0196b09(04)║今立垢淨令人取捨。既乖妙理即非上乘。T37n1751_p0196b10(05)║何得名為修心妙觀顯一實相。答據名求義萬無一得。T37n1751_p0196b11(01)║以義定名萬無一失。良以理外理內。小乘大乘。T37n1751_p0196b12(00)║漸次圓頓。所立名言率多相似。T37n1751_p0196b13(05)║須以邪正定其內外。次以空中甄其小大。T37n1751_p0196b14(06)║復以漸頓分其別圓。則使名言纖毫不濫。T37n1751_p0196b15(07)║方可憑之立乎觀行。是故今家評此等義。而用六句判於同異。T37n1751_p0196b16(00)║所謂相破相修相即。各有二句。即六句也。T37n1751_p0196b17(01)║今用此六判此相違。先以別義定其同名。T37n1751_p0196b18(02)║所謂外道斷無不垢不淨見。T37n1751_p0196b19(08)║二乘空理不垢不淨證。別教但中不垢不淨門。T37n1751_p0196b20(07)║圓教祕藏不垢不淨理。復有四淨。外道欣厭執淨之見。T37n1751_p0196b21(03)║二乘斷惑滅淨之證。別教離染漸淨之門。T37n1751_p0196b22(04)║圓教即染頓淨之理。既知此已。T37n1751_p0196b23(09)║乃可論於淨與不垢不淨相破之句。T37n1751_p0196b24(12)║圓教頓淨破於別教二乘外道不垢不淨。圓教不垢不淨。破於三種之淨。T37n1751_p0196b25(01)║相修句者。三種之淨。修於圓教祕藏不垢不淨。T37n1751_p0196b26(00)║三種不垢不淨。修於圓教即染之淨。T37n1751_p0196b27(03)║相即句者。圓教即染之淨。即是祕藏不垢不淨。T37n1751_p0196b28(02)║祕藏不垢不淨。即是即染之淨。今之妙觀。T37n1751_p0196b29(03)║即於染心觀四淨土。既照寂光。T37n1751_p0196c01(08)║豈異祕藏不垢不淨邪。若謂今經捨穢取淨異於祕。T37n1751_p0196c02(04)║藏雙非理者。何故韋提聞觀淨土。分證祕藏邪。T37n1751_p0196c03(02)║應知今淨淨於垢淨。乃以垢淨平等之理。T37n1751_p0196c04(03)║而為於淨土。名偏義圓。斯之謂矣。T37n1751_p0196c05(06)║但以機緣捨穢心強。宜以淨門淨一切相。T37n1751_p0196c06(07)║故今談淨與不垢不淨。全不相違。又復應知。取捨若極。T37n1751_p0196c07(03)║與不取捨亦非異轍。二喻。形端喻淨因。了性淨心。T37n1751_p0196c08(01)║順理善行。影直喻果。四淨土也。源濁喻穢因。T37n1751_p0196c09(01)║迷性垢心。違理惡行。流昏喻果。四穢土也。T37n1751_p0196c10(02)║若翻上喻。形曲影凹。自可喻於逆修因果。T37n1751_p0196c11(03)║若翻下喻。源淨流清。亦自可喻順修因果。T37n1751_p0196c12(04)║今舉二喻各喻一種其義甚明。二故知下。就淨示修。T37n1751_p0196c13(01)║上已對穢顯於淨相。故今就淨而明修法。T37n1751_p0196c14(02)║前示二因。通雲淨心及以善行。此明修相。T37n1751_p0196c15(03)║故的指今十六妙觀三種淨業。於十六境不照三諦。T37n1751_p0196c16(00)║豈明妙觀修三種福為三惑染。不稱淨業。T37n1751_p0196c17(00)║妙觀是正。淨業為助。正助合行。T37n1751_p0196c18(05)║能感四種極樂國土。得見三身彌陀世尊。文從互說。T37n1751_p0196c19(02)║觀論生土。業論見佛。依正既俱。正助非隔。T37n1751_p0196c20(03)║二然化下。示文二。初示教興二。初明興由革凡之化。T37n1751_p0196c21(00)║要因近事。而為鴻漸。詮理之教。必藉機緣。T37n1751_p0196c22(01)║方得興起。近事為漸通於諸化。T37n1751_p0196c23(06)║今化別由殺逆之事欲令眾生厭濁世故。此教當機。T37n1751_p0196c24(03)║是韋提希。華言思惟。善修觀故。二大聖下。明現土。T37n1751_p0196c25(00)║佛是極聖。故稱為大。佛慈下被。名之曰垂。T37n1751_p0196c26(01)║託韋提請。布所證理。名乘機演法。曜玉相等者。T37n1751_p0196c27(00)║經雲。爾時世尊放眉間光。T37n1751_p0196c28(07)║遍照十方無量世界。還住佛頂化為金臺。T37n1751_p0196c29(08)║如須彌山雖廣示等者。經雲。十方妙國皆於中現。T37n1751_p0197a01(06)║或有國土七寶合成。復有國土純是蓮華。乃至雲。T37n1751_p0197a02(04)║時韋提希白佛言。是諸國土雖復清淨。T37n1751_p0197a03(06)║我今樂生極樂世界阿彌陀佛所。二使末下。示觀相二。T37n1751_p0197a04(02)║初總標。使末俗等者。經雲。如來今者教韋提希。T37n1751_p0197a05(01)║及未來世一切眾生。觀於西方極樂世界。T37n1751_p0197a06(02)║以佛力故。當得見彼清淨國土等。二落日下。T37n1751_p0197a07(02)║別示十六觀法不出三類。即依報正報。T37n1751_p0197a08(04)║及三輩往生。今順此三。撮要而示。文自為三。初依報。T37n1751_p0197a09(00)║初觀落日狀如懸鼓。令心堅住專想不移。T37n1751_p0197a10(01)║此有二意。一令觀日心不馳散。T37n1751_p0197a11(06)║二令心想正趣西方。故云用標送想之方。次觀清水。T37n1751_p0197a12(03)║復想成冰。良以彼土琉璃為地。此地難想。且令想冰。T37n1751_p0197a13(00)║冰想若成寶地可見。故云實表琉璃之地。T37n1751_p0197a14(01)║次示樹觀。T37n1751_p0197a15(14)║而經但云其諸寶樹七寶華葉無不具足。而無風吟天樂之事。乃取小本中語。T37n1751_p0197a16(01)║成今樹觀之文。故彼經雲。微風吹動眾寶行樹。T37n1751_p0197a17(00)║及寶羅網。出微妙音。T37n1751_p0197a18(09)║譬如百千種樂同時俱作。故云共天樂而同繁。次示池觀經雲。T37n1751_p0197a19(01)║有八池水。從如意珠王生。分十四支。黃金為渠。T37n1751_p0197a20(00)║其摩尼水流澍華間。其聲微妙。T37n1751_p0197a21(05)║演說苦空無常無我。諸波羅蜜等。故云將契經而合響。T37n1751_p0197a22(01)║二觀肉下。示正報。先明觀音勢至二菩薩觀。T37n1751_p0197a23(01)║以此二觀皆明肉髻故。經雲。T37n1751_p0197a24(07)║若有欲觀觀世音菩薩者。先觀頂上肉髻。次觀天冠。其餘眾相。T37n1751_p0197a25(00)║亦次第觀之。勢至。經雲。T37n1751_p0197a26(08)║頂上肉髻如缽頭摩華。於肉髻上。有一寶瓶。盛諸光明。T37n1751_p0197a27(03)║普現佛事。餘諸身相如觀世音等無有異。T37n1751_p0197a28(04)║斯是如來教示行者。想二大士觀法之要也。此二菩薩。T37n1751_p0197a29(00)║次當補處。今為近侍。故云瞻侍者也。T37n1751_p0197b01(03)║次示彌陀觀。經雲。觀無量壽佛者。從一相好入。T37n1751_p0197b02(02)║但觀眉間白毫。極令明了。見眉間白毫者。T37n1751_p0197b03(03)║八萬四千相自然當現。豈非教示觀法之門。T37n1751_p0197b04(03)║故云念毫相而睹如來也。三及其下。示三輩觀。T37n1751_p0197b05(02)║下疏判雲。觀三品往生有二意。T37n1751_p0197b06(07)║一令捨中下修上品故。二令識位高下。即大本三品故。T37n1751_p0197b07(03)║此之二意初策自行。次則觀他。故今略敘。就策自行。T37n1751_p0197b08(00)║即修觀行人功有淺深。致使往生相分三品。T37n1751_p0197b09(00)║故云及其瞑目告終等也。T37n1751_p0197b10(07)║初明上品上生及上品中生。以經明上生乘金剛臺。T37n1751_p0197b11(04)║中生坐紫金臺。故云上珍臺也。次文成下。明上品下生。T37n1751_p0197b12(00)║經雲。即見自身坐金蓮華。文成印壞者。T37n1751_p0197b13(02)║大經二十七雲。譬如蠟印印泥。印與泥合。T37n1751_p0197b14(03)║印滅文成。以喻凡夫現在陰滅中有陰生。T37n1751_p0197b15(04)║今藉此文以喻往生菩薩此土陰滅彼國陰生。T37n1751_p0197b16(04)║須知垂終自見坐金蓮身。已是彼國生陰故也。T37n1751_p0197b17(03)║成論明極善極惡俱不經中陰。如[矛*(替-曰+貝)]矛離手也。T37n1751_p0197b18(02)║上雖三品但是上輩。次總示三輩往生之者。T37n1751_p0197b19(02)║俱出輪迴。言隨三輩者。非謂隨他。蓋是隨己所修。T37n1751_p0197b20(00)║三輩行業皆能橫截五道。永得不退也。T37n1751_p0197b21(02)║大本雲。往生安養國橫截五惡道。五苦者。T37n1751_p0197b22(03)║此方五道俱不免苦。天道縱樂還墮惡趣故。T37n1751_p0197b23(03)║二可謂下。結歎觀行。微行者。歎三種業。T37n1751_p0197b24(05)║雖是身口運為之善。今順理修。T37n1751_p0197b25(10)║皆成無作幽微無相之行也。妙觀者。歎十六觀。雖託安養依正之境。T37n1751_p0197b26(00)║而皆稱性絕待照之。即不思議圓妙觀也。T37n1751_p0197b27(01)║此之觀行能令修者達四淨土。T37n1751_p0197b28(06)║縱具見思而能不退。誠為至極之道要妙之術。T37n1751_p0197b29(05)║如此歎結意令聞者尚之修之。不肖之徒。T37n1751_p0197c01(06)║輕欺生死不求不退。於斯要術生謗障人。痛哉痛哉。T37n1751_p0197c02(03)║二此經下。敘經宗體。心觀者。經以觀佛而為題目。T37n1751_p0197c03(01)║疏今乃以心觀為宗。此二無殊。方是今觀。T37n1751_p0197c04(02)║良以圓解全異小乘。小昧唯心佛從外有。T37n1751_p0197c05(03)║是故心佛其體不同。大乘行人。知我一心具諸佛性。T37n1751_p0197c06(00)║託境修觀。佛相乃彰。今觀彌陀依正為緣。T37n1751_p0197c07(01)║熏乎心性。心性所具極樂依正。由熏發生。T37n1751_p0197c08(02)║心具而生。豈離心性。全心是佛全佛是心。T37n1751_p0197c09(03)║終日觀心終日觀佛。是故經目與疏立宗。語雖不同。T37n1751_p0197c10(00)║其義無別。又應須了。若觀佛者。必須照心。T37n1751_p0197c11(01)║若專觀心。未必託佛。如一行三昧直觀一念。T37n1751_p0197c12(01)║不託他佛而為所緣。T37n1751_p0197c13(10)║若彼般舟及此觀法發軫即觀安養依正。而觀依正不離心性。T37n1751_p0197c14(03)║故曰心觀。須知此觀不專觀心內外分之。T37n1751_p0197c15(04)║此當外觀以由託彼依正觀故。是以經題稱為觀佛。T37n1751_p0197c16(01)║若論難易今須從易。法華玄雲。佛法太高。T37n1751_p0197c17(02)║眾生太廣。初心為難。心佛眾生三無差別。T37n1751_p0197c18(03)║觀心則易。今此觀法非但觀佛。乃據心觀。就下顯高。T37n1751_p0197c19(00)║雖修佛觀不名為難。是知今經心觀為宗。T37n1751_p0197c20(01)║意在見佛。故得二說義匪殊途。又應了知。T37n1751_p0197c21(01)║法界圓融不思議體。作我一念之心。T37n1751_p0197c22(04)║亦復舉體作生作佛。作依作正。作根作境。T37n1751_p0197c23(05)║一心一塵至一極微。無非法界全體而作。T37n1751_p0197c24(06)║既一一法全法界作。故趣舉一即是圓融法界全分。T37n1751_p0197c25(03)║既全法界。有何一物不具諸法。如義例中。僻解師雲。T37n1751_p0197c26(00)║四教中圓。唯論心具一切諸法。T37n1751_p0197c27(05)║身色依報則不論具。唯一頓頓方明三處皆具諸法。T37n1751_p0197c28(02)║荊谿論曰。四教中圓。何嘗不雲三處具法。T37n1751_p0197c29(03)║稟今宗者。若雲心具色等不具。同彼謬立漸圓之見。T37n1751_p0198a01(00)║望彼頓頓。天地相懸。尚劣於彼。何預今宗。T37n1751_p0198a02(01)║以一切法一一皆具一切法故。T37n1751_p0198a03(06)║是故今家立於唯色唯香等義。若其然者。T37n1751_p0198a04(07)║何故經論多以一心為諸法。總立觀境邪。T37n1751_p0198a05(07)║良以若觀生佛等境。事既隔異。能所難忘。觀心法者近而復要。T37n1751_p0198a06(00)║既是能造。具義易彰。T37n1751_p0198a07(09)║又即能觀而為所照易絕念故。妙玄雲。三無差別觀心則易。T37n1751_p0198a08(03)║縱觀他境亦須約心。此經正當約心觀佛也。T37n1751_p0198a09(03)║實相為體者。心觀之宗。T37n1751_p0198a10(11)║方能顯發中道實相深廣之體。所以者何。若於心外而觀佛者。T37n1751_p0198a11(04)║縱能推理但見偏真。即如善吉觀佛法身。但證小理。T37n1751_p0198a12(01)║今約唯心。觀佛依正當處顯發中實之體。T37n1751_p0198a13(02)║中必雙照三諦具足。故云。此經心觀為宗。T37n1751_p0198a14(03)║實相為體。文特於此。舉宗體者。成前敘觀。T37n1751_p0198a15(03)║顯後敘題。成前者。以敘觀文雖具三觀四土之義。T37n1751_p0198a16(01)║語且總略。恐失意者。T37n1751_p0198a17(10)║謂但敘於同居淨土觀行之意故。敘觀畢。特示唯心妙觀之宗。T37n1751_p0198a18(03)║以顯中道實相之體。實相既是常寂光土。T37n1751_p0198a19(04)║若謂十六隻觀應佛依正之相。T37n1751_p0198a20(09)║豈能顯此實相寂光若於十六用圓三觀。尚能感得寂光極樂。T37n1751_p0198a21(02)║豈不能感三土極樂。以此成前樂邦。T37n1751_p0198a22(05)║金寶等諸文義。皆明四種淨土因果也。顯後者。T37n1751_p0198a23(04)║行人若得此宗體意。則知敘題能說之佛。T37n1751_p0198a24(05)║所說觀境徒眾依報。及以通名。如是諸義悉皆圓妙。T37n1751_p0198a25(02)║非小非偏。方是今經首題名字。T37n1751_p0198a26(07)║敘觀敘題兩楹之際。云乎宗體。其意在茲。三所言下。T37n1751_p0198a27(04)║敘經題目二。初別題七字。T37n1751_p0198a28(11)║具含能說所說能觀所觀正文釋名備顯其義。T37n1751_p0198a29(10)║今序但明以勝攝劣攬別為總。立題之意也。以十六境佛境最勝。T37n1751_p0198b01(02)║故云佛是所觀勝境。T37n1751_p0198b02(11)║蓋十六觀不出依正及以徒主。若論依正。佛是正報。舉正收依。T37n1751_p0198b03(03)║則攝日冰地樹等六觀也。若分徒主。佛是化主。T37n1751_p0198b04(01)║述主包徒。則攝觀音勢至三輩等九觀也。T37n1751_p0198b05(02)║故云觀雖十六言佛便周。T37n1751_p0198b06(09)║故入正文以圓三觀釋乎能觀。以妙三身釋所觀佛。佛既總攝。T37n1751_p0198b07(02)║餘十五境。豈不一一皆是圓妙三諦三觀邪。T37n1751_p0198b08(02)║二經者下。通題。儒經講解。有茲二訓。萬代軌則。T37n1751_p0198b09(00)║故訓法也。百王不易。故訓常也。佛經亦然。T37n1751_p0198b10(01)║十界咸規。三世不易。復以由義而釋於經。T37n1751_p0198b11(02)║由佛大聖金口。宣吐自證之法故。名為經。T37n1751_p0198b12(03)║法華玄義委解通名。當宗學人不可不究。二入文二。T37n1751_p0198b13(00)║初取義釋題二。初標列。注云雲者。T37n1751_p0198b14(04)║令依諸部明於通釋五章之義妙玄最委。故彼文雲。T37n1751_p0198b15(01)║就通作七番共解。一標章。二引證。三生起。T37n1751_p0198b16(02)║四開合。五科簡。六觀心。七會異。標章令易憶持。T37n1751_p0198b17(00)║起念心故。引證據佛語。起信心故。T37n1751_p0198b18(04)║生起使不雜亂。起定心故。開合料揀會異。T37n1751_p0198b19(04)║等起慧心故。觀心即聞即行。起精進心故。T37n1751_p0198b20(05)║五心立成五根。排五障成五力。乃至入三解脫。T37n1751_p0198b21(04)║略說七重共意如此。今疏從略。但標五名也。T37n1751_p0198b22(00)║二隨釋五。初釋名二。初標。二一切下釋二。T37n1751_p0198b23(00)║初對通略示二。初就三處論通別三。T37n1751_p0198b24(03)║初約一化二。初釋二。初示諸題具通別。T37n1751_p0198b25(05)║他釋經題皆以經字為能詮教。餘字並是所詮之義。T37n1751_p0198b26(02)║作此分之。甚違佛旨。且人法譬皆是名字。T37n1751_p0198b27(03)║豈非能詮。那得一向屬所詮義。經字不可一向屬教。T37n1751_p0198b28(00)║如妙經雲。法華經藏深固幽遠無人能到。T37n1751_p0198b29(01)║又雲。為佛護念植種德本。入正定聚。T37n1751_p0198c01(03)║發救一切眾生之心。成就四法。必得是經。T37n1751_p0198c02(04)║疏釋此四是開示悟入佛之知見。知見證理名為得經。T37n1751_p0198c03(00)║此二豈非以理為經。金光明雲。T37n1751_p0198c04(05)║十方諸佛常念是經。豈令諸佛但念於教。此例蓋多。T37n1751_p0198c05(02)║不能備引。故知諸師。以能詮所詮釋眾經題。T37n1751_p0198c06(02)║失旨之甚。今家皆用通別釋題方無所失。T37n1751_p0198c07(03)║二通則下。明通別有三種。今解諸經通別二名。T37n1751_p0198c08(01)║俱是能詮俱是所詮。T37n1751_p0198c09(10)║良以通別各自具於教行理故。勿謂二名但在於教。T37n1751_p0198c10(07)║須知通別自有教名行名理名。如一別題。佛說是教。觀即是行。T37n1751_p0198c11(00)║無量壽佛是理。豈非別教別行別理。T37n1751_p0198c12(03)║以此三別對於經字。即是通教通行通理今於三中。T37n1751_p0198c13(00)║初明教通別二。初正明一化通名者。T37n1751_p0198c14(03)║頓說漸說施權開權律論之外。皆名為經。故稱通也。T37n1751_p0198c15(00)║別名者。別相乃多。今從三種。謂人法譬。T37n1751_p0198c16(02)║單三複三。並具足一以成七別。單三者。單人。T37n1751_p0198c17(01)║如阿彌陀經等。單法。如大般涅槃經等。單譬。T37n1751_p0198c18(01)║如梵網經等。複三者。人法。如文殊問般若經等。T37n1751_p0198c19(00)║法譬。如妙法蓮華經等。人譬。T37n1751_p0198c20(06)║如如來師子吼經等。人法譬具足者。T37n1751_p0198c21(09)║如勝鬘師子吼一乘大方便方廣經等。以此七別與通。T37n1751_p0198c22(05)║合標一代佛法。二今經下。別指此經。本論一化。T37n1751_p0198c23(03)║言此經者。以明七別。此屬單人。是故言也。T37n1751_p0198c24(04)║雖屬單人而人自分。能說釋迦。所說彌陀。T37n1751_p0198c25(05)║以此二人而為別目。經同一化。故曰通名。T37n1751_p0198c26(06)║據有觀字合是人法。能從於所。以人兼之。故略不示。T37n1751_p0198c27(03)║然分通別。不同廣釋故未委悉。二為行下。行通別。T37n1751_p0198c28(01)║諸經有用一種之行而為別名。以對通名。T37n1751_p0198c29(02)║經即通行。若論別行。其數無量。卒難說盡。T37n1751_p0199a01(03)║今以增數示於行人。似可領會。一如一行等。T37n1751_p0199a02(03)║二如二智等。三如三觀等。四如四念等。五如五根等。T37n1751_p0199a03(00)║六如六妙等。七如七覺等。八如八正等。T37n1751_p0199a04(02)║九如九禪等。十如十度等。T37n1751_p0199a05(09)║乃至百千萬億無量行也。此等別行皆趣涅槃。究竟四德略言常樂。T37n1751_p0199a06(00)║約趣涅槃別行即通。故為行經。彼釋籤中。T37n1751_p0199a07(01)║乃以因果判行通別。須知其意。T37n1751_p0199a08(06)║非謂至果其行方通。欲知意者。據各修因名為行別。T37n1751_p0199a09(03)║約趣一果。此別即通。斯乃別時論通。通時論別。T37n1751_p0199a10(02)║豈唯行爾。教理亦然。如以機應對教通別。T37n1751_p0199a11(03)║佛以一音演說法。眾生隨類各得解。各解則機別。T37n1751_p0199a12(01)║一音則應通。各解不離一音。一音不妨各解。T37n1751_p0199a13(01)║如金光明玄。以能詮文字為教通。T37n1751_p0199a14(05)║以能詮所以為教別。所以即是四悉檀也。T37n1751_p0199a15(06)║一一悉檀皆用文字。一一文字不離悉檀。T37n1751_p0199a16(07)║如以名實對理通別。多名不離一實。一實不妨多名。T37n1751_p0199a17(04)║故三通別皆悉同時。悉類樂中管色之韻。約聲則通。T37n1751_p0199a18(00)║約曲則別。通別二用不相妨礙三理雖下。T37n1751_p0199a19(01)║理通別。名實相對名即是門。T37n1751_p0199a20(07)║乃以四門彰一理也。亦是事別而對理通。T37n1751_p0199a21(08)║良以諸經多用一事而彰於理。得理別名。如此經題以無量壽佛。T37n1751_p0199a22(00)║名為別理。以對通名經則通理。T37n1751_p0199a23(05)║若於一化以通別理解經題者。莫若四門以為別理。T37n1751_p0199a24(02)║四門者有門。空門。雙亦門。雙非門。四門名通。T37n1751_p0199a25(01)║須分四教。所謂三藏教。通教別教。圓教。T37n1751_p0199a26(02)║四教各開有等四門。四四乃成一十六門。T37n1751_p0199a27(03)║詮於別理成十六理。理尚非一。那得十六。T37n1751_p0199a28(04)║然理無礙能應諸門。猶彼虛空其體實非方圓大小。T37n1751_p0199a29(01)║以無礙故。故能隨彼方圓等物成無量相。T37n1751_p0199b01(02)║從無量說即是別理。體是一空名為通理。T37n1751_p0199b02(03)║無通不別無別不通。通別合標成一題目。二此約下。T37n1751_p0199b03(00)║結五時之內。一一經題皆具通別。T37n1751_p0199b04(04)║若不用此教行理判。徒分通別。全無所以也。T37n1751_p0199b05(04)║然無量行會一常樂。T37n1751_p0199b06(13)║四教四門同詮一理若專方等未堪此聞。乃是預取法華之意。跨節而談。T37n1751_p0199b07(02)║於佛滅後。解釋諸經不約法華寧窮一化。T37n1751_p0199b08(03)║二更約下。約一題。一化經目通別二名。T37n1751_p0199b09(05)║具教等三關涉既廣。思修或難故。就即今所解經題。T37n1751_p0199b10(02)║明教行理。宛然可見。此三皆別。以對經字。T37n1751_p0199b11(03)║即是三通。故云任運有通別意。欲使行者。即此一題。T37n1751_p0199b12(00)║就說解教起能觀行見真佛理。三更就下。T37n1751_p0199b13(01)║約一字。一題雖約而涉三名。今示一字。T37n1751_p0199b14(02)║解行證三悉得具足。此復為二。T37n1751_p0199b15(07)║初就說字兼含釋題。中說字最可顯於教行並理。T37n1751_p0199b16(05)║故引釋論所行如所說句。以示說中含於行理。T37n1751_p0199b17(04)║如者真如也。如名不異。一真覺性。物成無殊。T37n1751_p0199b18(03)║三際平等。契此如理。方得心口說行不異。T37n1751_p0199b19(04)║故金剛般若雲。云何為人演說。如如不動。法華雲。T37n1751_p0199b20(02)║諸法空為座。處此為說法。事相解如。二物相似。T37n1751_p0199b21(01)║以為不異。理觀解如。二物性一。方名不異。T37n1751_p0199b22(02)║故釋經如是。三藏則以傳佛所說。似水傳瓶。T37n1751_p0199b23(02)║名曰文如。衍教不爾。通以二諦相即為如。T37n1751_p0199b24(03)║別則唯聞中道為如。圓以文字。性離為如。T37n1751_p0199b25(04)║三教約此方曰文如。論就理觀心口理一。T37n1751_p0199b26(05)║方得說行如如不異。此令說者行契如理也。二佛即下。T37n1751_p0199b27(01)║就諸字互具釋。佛復本源究竟覺體。非寂非照。T37n1751_p0199b28(00)║故屬法身。觀字即是清淨智慧寂而常照。T37n1751_p0199b29(01)║故屬般若。無量壽是自在神通。照而常寂。T37n1751_p0199c01(02)║故屬解脫。今將諸字。分對三德。深有所以。T37n1751_p0199c02(03)║所以者何。向就一字明教行理。雖約說字義具於三。T37n1751_p0199c03(00)║既約修辯。尚通前教。而又未明字字具三。T37n1751_p0199c04(00)║故今特用涅槃三德。對於諸字。T37n1751_p0199c05(05)║乃彰諸字性各具三。非前教人所能思說。T37n1751_p0199c06(06)║良以三德性本圓融。一一互具故。直法身非法身。T37n1751_p0199c07(04)║法身必具般若解脫。直般若非般若。T37n1751_p0199c08(07)║般若必具解脫法身。直解脫非解脫。解脫必具法身般若。T37n1751_p0199c09(02)║三德即是教行理三。般若是教。智在說故。T37n1751_p0199c10(03)║解脫是行。用從緣故。法身屬理。是所顯故。T37n1751_p0199c11(04)║佛字既是法身之理。即具二德及教行也。T37n1751_p0199c12(05)║觀字既屬般若之教。亦具二德及行理也。T37n1751_p0199c13(06)║無量壽既是解脫之行。亦具二德及理教也。若不然者。T37n1751_p0199c14(02)║豈得即一達三即三達一。問本以一字具教行理。T37n1751_p0199c15(00)║今何得以無量壽三字。方具於三。T37n1751_p0199c16(04)║則不名為約一字也。答以題諸字對三德釋。斯是妙談。T37n1751_p0199c17(00)║貴在得意。欲令行者知三德性遍一切處。T37n1751_p0199c18(01)║一字一句。一偈一品。一部一經。一時一化。T37n1751_p0199c19(02)║乃至一切依正色心。多亦三德。少亦三德。T37n1751_p0199c20(03)║一塵三德不小。剎海三德不大。故引華嚴雲。T37n1751_p0199c21(02)║一中解無量等也。若得此意。今之妙觀有造修分。T37n1751_p0199c22(00)║應色一相可照三身。依報一塵即寂光土。T37n1751_p0199c23(01)║故十六觀皆照三諦。T37n1751_p0199c24(10)║其不信者則辜吾祖立茲法矣。二於一下。約一字以校量三初正校量。T37n1751_p0199c25(00)║上窮妙旨。從廣至狹。今校功德。從少至多。T37n1751_p0199c26(01)║一字尚詮大涅槃理。況一切經豈不圓遍。T37n1751_p0199c27(02)║二故經下。引經證。如金光明及諸大乘。多作此說。T37n1751_p0199c28(00)║三若不下。結今得。不明一字圓具三德。T37n1751_p0199c29(02)║諸經所說一句一題。受持功德無量無邊。T37n1751_p0200a01(03)║便成虛設也。自非道場得入三昧發旋總持。T37n1751_p0200a02(03)║曷能妙說自在若斯。二初釋下。就別廣明。T37n1751_p0200a03(04)║置通釋別也。文四。初釋佛字二。初正約佛名示六即二。T37n1751_p0200a04(00)║初翻名標示。梵雲佛陀。華言覺者。即說教主。T37n1751_p0200a05(00)║別號稱曰釋迦牟尼通號有十。今舉第九。T37n1751_p0200a06(01)║故標佛也。既是極果。即究竟覺。起信論雲。T37n1751_p0200a07(02)║覺心初起。心無初相。遠離微細念故。心即常住。T37n1751_p0200a08(01)║名究竟覺。此覺圓淨無所對待。T37n1751_p0200a09(06)║生佛依正鎔融總攝。十方三世亙徹無外。T37n1751_p0200a10(07)║五住二死盡淨無餘。無量甚深永絕思議。強名妙覺。T37n1751_p0200a11(04)║此之覺義有六種即。即者是義。今釋迦文。T37n1751_p0200a12(05)║乃究竟是圓淨之覺。一切凡聖無不全體皆是此覺。T37n1751_p0200a13(02)║雖全體是。且迷悟因果其相不同。T37n1751_p0200a14(06)║故以六種分別此是。所謂理是。名字是。觀行是。相似是。T37n1751_p0200a15(01)║分證是。究竟是。然若不知性染性惡。T37n1751_p0200a16(04)║所有染惡定須斷破。如何可論全體是邪。全體是故。T37n1751_p0200a17(00)║免於退屈。六分別故。免於上慢。六不離即。T37n1751_p0200a18(01)║即不妨六。六即義成圓位可辯。T37n1751_p0200a19(06)║問所言凡聖全體即佛。為即自己當果之佛。T37n1751_p0200a20(06)║為即釋迦已成之佛。答自己當果。釋迦已成。T37n1751_p0200a21(06)║二佛之體究竟不別。故諸果佛為生性佛。迷則俱迷。T37n1751_p0200a22(03)║見則俱見。故己他佛於今色心。皆可辯於六即義也。T37n1751_p0200a23(00)║又復應知。六即之義不專在佛。T37n1751_p0200a24(05)║一切假實三乘人天。下至蛣蜣地獄色心。T37n1751_p0200a25(06)║皆須六即辯其初後。所謂理蛣蜣名字乃至究竟蛣蜣。T37n1751_p0200a26(02)║今釋教主。故就佛辯。以論十界皆理性故。T37n1751_p0200a27(02)║無非法界。一一不改故名字。去不唯顯佛。T37n1751_p0200a28(03)║九亦同彰。至於果成。十皆究竟故蛣蜣等皆明六即。T37n1751_p0200a29(00)║二涅槃下。就覺廣明六。初理即。T37n1751_p0200b01(05)║六種即名皆是事理體不二義。而事有逆順。T37n1751_p0200b02(05)║名字等五是順修事。唯理性一純逆修事。此逆順事。T37n1751_p0200b03(02)║與本覺理體皆不二。其逆順名自何而立。T37n1751_p0200b04(03)║以知不二。事皆合理。名之為順。其不知者。T37n1751_p0200b05(04)║事皆違理故名為逆。名字等五。若淺若深。皆知皆順。T37n1751_p0200b06(01)║若初理即唯迷唯逆。而迷逆事與其覺理。T37n1751_p0200b07(02)║未始暫乖。故名即佛。所以者何。T37n1751_p0200b08(07)║良由眾生性具染惡不可變異。其性圓明。名之為佛。T37n1751_p0200b09(04)║性染性惡全體起作。修染修惡更無別體。T37n1751_p0200b10(05)║全修是性故得迷事無非理佛。即以此理起惑。T37n1751_p0200b11(04)║造業輪迴生死。而全不知事全是理。T37n1751_p0200b12(07)║長劫用理長劫不知。不由不知。便非理佛。以全是故。名理即佛。T37n1751_p0200b13(00)║以不知故非後五即。然理即佛。貶之極也。T37n1751_p0200b14(01)║以其全乏解行證即。但有理性自爾即也。T37n1751_p0200b15(02)║又理即佛。非於事外指理為佛。T37n1751_p0200b16(07)║蓋言三障理全是佛。又復應知。不名障即佛。而名理即佛者。T37n1751_p0200b17(01)║慾障後五有修德是。此之一位唯理性是也。T37n1751_p0200b18(01)║又障即佛。其名猶通。T37n1751_p0200b19(10)║以後五人皆了三障即是佛故。釋此為三。初引諸經示即。T37n1751_p0200b20(05)║初引大經迦葉品雲。眾生即是佛。何以故。T37n1751_p0200b21(06)║若離眾生不得三菩提故。如來性品。我者即是如來藏義。T37n1751_p0200b22(01)║一切眾生悉有佛性。即是我義。如是我義。T37n1751_p0200b23(02)║從本已來。常為無量煩惱所覆。T37n1751_p0200b24(07)║是故眾生不能得見。如貧女人舍內多有真金之藏。T37n1751_p0200b25(04)║家人大小無有知者。時有異人善知方便。T37n1751_p0200b26(05)║乃至即於其家掘出金藏。又雲。譬如王家有大力士。T37n1751_p0200b27(02)║其人眉間有金剛珠。與餘力士捔力相撲。T37n1751_p0200b28(03)║而彼力士以頭觸之。其額上珠尋沒膚中。T37n1751_p0200b29(04)║都不自知是珠所在。其處有瘡。即命良醫。欲自療治。T37n1751_p0200c01(01)║乃至時醫執鏡以照其面。T37n1751_p0200c02(08)║珠在鏡中明了顯現等。如來藏經十喻者。彼經十文。一法。九喻。T37n1751_p0200c03(00)║一是所喻。九是能喻。以所從能。故云十喻。T37n1751_p0200c04(01)║一法者。經雲。佛告金剛慧菩薩。T37n1751_p0200c05(06)║我以佛眼觀一切眾生。貪瞋癡諸煩惱中。有如來智。如來眼。T37n1751_p0200c06(00)║如來身。結加趺坐。儼然不動。善男子。T37n1751_p0200c07(03)║一切眾生雖在諸趣煩惱身中。有如來藏常無染污。T37n1751_p0200c08(00)║德相具足如我無異。於此文後。T37n1751_p0200c09(05)║即舉九事以喻其法。各有長行重頌。一萎華佛身喻。T37n1751_p0200c10(02)║二巖蜂淳蜜喻。三糠繪粳米喻。四糞穢真金喻。T37n1751_p0200c11(01)║五貧家寶藏喻。六菴羅內實喻。七弊衣金像喻。T37n1751_p0200c12(00)║八貧女貴胎喻。九焦模鑄像喻。弊帛者。T37n1751_p0200c13(02)║經偈雲。譬如持金像行詣於他國。裹以穢弊物。T37n1751_p0200c14(01)║棄之在曠野。天眼見之者。T37n1751_p0200c15(08)║即以告眾人去穢現真像。一切大歡喜。我天眼亦爾。觀彼眾生類。T37n1751_p0200c16(00)║惡業煩惱纏生厄備眾苦。T37n1751_p0200c17(07)║又見彼眾生無明塵垢中。如來性不動無能毀壞者。土模者。T37n1751_p0200c18(01)║經偈雲。譬如大冶鑄無量真金像。T37n1751_p0200c19(05)║愚者自外觀但見焦黑土。鑄師量已冷。開模令質現。T37n1751_p0200c20(02)║眾穢既已除。相好劃然顯。我以佛眼觀。T37n1751_p0200c21(04)║眾生類如是。煩惱淤泥中。皆有如來性。闇室下。T37n1751_p0200c22(03)║復出涅槃經雲。如闇室中井。及種種寶。人亦知有。T37n1751_p0200c23(01)║闇故不見。有善方便。然大明燈照之得見。T37n1751_p0200c24(02)║是人終不生念是水及寶本無今有。涅槃亦爾。T37n1751_p0200c25(01)║本自有之。非適今也。大智如來。以善方便。T37n1751_p0200c26(02)║然智慧燈。令諸菩薩得見涅槃。T37n1751_p0200c27(07)║今文但引闇井具寶。以證理即。不取人亦知有等文。諸喻皆爾。T37n1751_p0200c28(00)║須知諸喻。理兼圓別。T37n1751_p0200c29(09)║若言三障定覆佛性破障方顯。此猶屬別。若全性成障。障即佛性。T37n1751_p0201a01(01)║以不思議德。障消者則諸喻皆圓。T37n1751_p0201a02(05)║方是今文理即之喻。故如來藏喻止觀顯別。今文顯圓。T37n1751_p0201a03(01)║次淨名皆如。語尚涉通。今須圓解。T37n1751_p0201a04(05)║次寶篋下卷勝志菩薩。向佛說偈。己界及法界。T37n1751_p0201a05(04)║眾生界同等。己界即心法。法界即佛法。T37n1751_p0201a06(06)║佛以法界而為體故。對眾生界即成三法。T37n1751_p0201a07(07)║心生在因佛法在果。三無差別故云一界無別界也。二此是下。T37n1751_p0201a08(00)║就本覺明佛。前引諸經。雖雲即佛。T37n1751_p0201a09(04)║猶未的示覺了之相。且指三障體全是理。今示此理。T37n1751_p0201a10(01)║當處照明。名為本覺。佛義成也。T37n1751_p0201a11(06)║此自分二初正示。言此是者。指上大經眾生即佛。諸喻寶物。T37n1751_p0201a12(00)║淨名皆如。寶篋法界。此等皆是本性圓智。T37n1751_p0201a13(01)║非三般若融即微妙。智不名圓。T37n1751_p0201a14(06)║知一切法一一含受一切諸法。全法是智。全智是法。T37n1751_p0201a15(03)║待對斯絕名圓覺諸法。諸法乃是生佛依正。T37n1751_p0201a16(03)║三際十方。此等時處。既全是智。何有一處一物一塵。T37n1751_p0201a17(00)║體不明了。然此明了非心意識所能及也。T37n1751_p0201a18(01)║故起信論本覺義雲。心體離念無所不遍。T37n1751_p0201a19(02)║等虛空界本性明了。T37n1751_p0201a20(11)║既其離念安以情求所謂不思議智照等也。T37n1751_p0201a21(11)║勿認六道漏心三乘證智而為本覺明了之相。妙覺之覺方是理佛。T37n1751_p0201a22(02)║全修在性斯之謂歟。二雖五下遮情。情執者雲。T37n1751_p0201a23(01)║諸有業縛無明惑暗。那言眾生即是佛邪。T37n1751_p0201a24(02)║故遮之曰。雖業至無間。而皆當體是三解脫。T37n1751_p0201a25(02)║雖見思昏倒而本覺理未始不存惑業。T37n1751_p0201a26(04)║全是性德緣了佛性。豈可更壞理佛。刀不自傷故。T37n1751_p0201a27(01)║二斯下。對四事辯理。世間常住者。T37n1751_p0201a28(05)║即十法界三十世間。一一皆住真如法位。法位常故。T37n1751_p0201a29(02)║世相亦常。然世本代謝而言常者。T37n1751_p0201b01(06)║以一切法即真實性。性不改故。故名為常。T37n1751_p0201b02(07)║若謂遷流不得言常。斯謂情見。良以生法即性故。T37n1751_p0201b03(05)║常住異滅法即性故。常即性之常。非常無常不可思議。T37n1751_p0201b04(01)║言偏意圓。故可得雲一生一滅無非中道。T37n1751_p0201b05(02)║唯生唯住。唯異唯滅。法華跡門顯所證雲。T37n1751_p0201b06(03)║世間相常住。於道場知已。本門乃雲。T37n1751_p0201b07(06)║如來如實知見三界之相。非如非異。T37n1751_p0201b08(09)║故知世間即是三界常住。豈乖非如非異。本跡雖殊不思議一也。T37n1751_p0201b09(01)║此理祕妙。佛能明見故。故云灼然。T37n1751_p0201b10(05)║今我智者成祕妙觀。雖是肉眼而名佛眼。T37n1751_p0201b11(06)║能見祕藏亦云灼然。故妙樂雲。T37n1751_p0201b12(11)║顯露彰灼稱為真祕真祕之理即世相常。世相常故眾生即佛。此理妙故。T37n1751_p0201b13(00)║有佛教化不益一毫。空過無佛不損一毫。T37n1751_p0201b14(01)║五即得之何足為高理即失之未始暫下。T37n1751_p0201b15(02)║對此四事示理佛也二如斯下。名字即。T37n1751_p0201b16(04)║此至究竟皆修德也。須論損益及以高下。T37n1751_p0201b17(05)║言名字即佛者。修德之始。聞前理性能詮名也。然有收簡。T37n1751_p0201b18(00)║收則耳歷法音。不門明昧異全不聞。T37n1751_p0201b19(03)║俱在此位。簡則未得圓聞。齊別內凡。尚屬理即。T37n1751_p0201b20(02)║以七方便未解妙名。豈知即佛。此自分二。T37n1751_p0201b21(03)║初帶喻示名字二。初不聞之失。理雖是佛全體在迷。T37n1751_p0201b22(00)║佛出不聞經名絕聽。此乃卻指但理之失也。T37n1751_p0201b23(00)║二若佛下。聞名之得。六即辯佛。T37n1751_p0201b24(04)║故今名字唯約三寶及十號也。無明長夜佛出令曉。T37n1751_p0201b25(01)║闡本智日乃識三寶照世光明。T37n1751_p0201b26(06)║生死巨關無佛長鎖。佛能於此開甘露門。T37n1751_p0201b27(07)║令知十號是常住味。此光此味。乃從眾生心性流出。T37n1751_p0201b28(04)║還使眾生解此光味即本性佛。因說等者。T37n1751_p0201b29(05)║卻指貧女舍寶喻也。初既不知家有寶藏。唯受貧苦。T37n1751_p0201c01(02)║因示得知。寶雖未掘預生適悅。T37n1751_p0201c02(07)║此等法喻皆示於名有識知義。能知所知即名字佛。二故須下。T37n1751_p0201c03(00)║引人明即佛。梵雲須達多。此雲善施。T37n1751_p0201c04(03)║亦曰給孤獨涅槃二十七雲。舍衛有長者。名須達多。T37n1751_p0201c05(00)║為兒娉婦。詣王舍城。宿珊壇那舍。T37n1751_p0201c06(03)║見彼長者中夜而起。莊嚴舍宅。乃問。T37n1751_p0201c07(06)║當請摩伽陀王耶。答雲。請佛。須達初聞身毛皆豎。復問。T37n1751_p0201c08(01)║今在何處。答曰。在迦蘭陀精舍。須達思念欲見。T37n1751_p0201c09(00)║於時忽見光明如晝。尋道而出。城門自開。T37n1751_p0201c10(01)║見佛聞法證須陀洹。疏雲。巨關。即城門也。T37n1751_p0201c11(02)║今明毛豎。即驚覺也。聞名生覺即本性佛。T37n1751_p0201c12(03)║若論大經追敘昔事。方證初果。驗聞名時。T37n1751_p0201c13(04)║未能解了覺即本性。及前科中三寶十號。亦涉於小。T37n1751_p0201c14(00)║今約跨節取意而談。T37n1751_p0201c15(09)║五時示現身相名號說法度人。乃至聞者一念微解。T37n1751_p0201c16(06)║一一皆是全性起修。當處無非本性佛法。T37n1751_p0201c17(07)║如前一化增數諸行。皆會圓常。四教四門。唯詮一理。T37n1751_p0201c18(03)║不從跨節焉消彼文。況文出涅槃。部已開會。T37n1751_p0201c19(03)║故約驚覺示名字佛。T37n1751_p0201c20(00)║觀無量壽佛經疏妙宗鈔卷第一

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