{"resource_id":4155,"title":"摩诃止观辅行助览","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"摩訶止觀輔行助覽","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["續藏經   止觀輔行助覽","宋 有嚴注"]},{"id":"chapter-1-section-2","title":"止觀輔行傳弘決助覽序","paragraphs":["丹丘沙門　有嚴　述","止觀者一切諸佛之秘印也。昔我祖禪師以無所智而得之於法華妙經。後於玉泉九旬慈霔。其義深遠其文浩博。後之學者非夫玄覽洞視目無全文。或難以臻其奧。今更以記文並援引經律儒墨雜說。又難曉寤。幸因講次遂撿討他文輙形注釋。且助山中晚進學覽之力。非謂增臆說。如簸糠眯人目也。折為四卷。命曰助覽。讀者無無小補。","皇宋元符二年歲次己卯序以冠之","止觀輔行傳弘決助覽卷第一"]},{"id":"chapter-1-section-3","title":"止觀輔行傳弘決序","paragraphs":["文雖不講。義要略識。今取義之隱者注之。","宗虗無者","老耽。","名教之道廢","五經是冶化之本。而老子槌提仁義。絕滅禮學。此則名教廢。","遺文字者","莊周。","述作之義乖","聖人之書詮於至理。而莊子以為糟粕。喻無味也。此則述作乖。","古先梵王","謂佛也。尚書序雲。古先哲王。今借其語勢。","乘時利見","易曰利見大人。","德音莫違","語出毛詩。今借謂三乘聖賢因稟佛教而各有證悟。","知幾","平聲。謂幾微也。學者少有知微。","窮年默坐","不諮師友。甘心自愚。","白首論心","膠著文字。不能融會。","捫象","大經。盲人摸象喻也。以尾牙等為象身。","乳色","大經。盲人問乳色喻也。聞雪粖謂冷輭等。","本末誰跡","色末空本俱無足跡。又何用教乘乎。","陵夷","陵。山也。山本峻峭。及至地則平夷。喻大道將滅沒也。","橫流","水本朝宗。法歸圓極。水若九州而橫流。法喻諸師而各立。大禹治水。天台談圓。故曰大拯。","覆簣","論語。孔子曰。譬如平地。雖覆一簣。進。吾往矣。注云。雖覆一簣。我不以其功少而薄之。簣。土籠也。譬為山者。雖覆一簣而終成大山。今喻大師力行於南嶽禪師。","絕維","維。綱維也。綱維若整。網目必齊。今以中智二論為宗骨也。文選雲。漢綱絕維。","命家作古","命。名也。名曰性宗。自我作古。","立極建言","極者圓理。言者大教。","引而伸之","言出論語。謂章安記之又從而添削之。","欽若","若。順也。尚書曰。惟臣欽若。","不愆於素","不失昔願也。法華尊者本徐陵後身。","獨斷","斷字去聲。","遑恤我文","毛詩云。遑恤我後。遑何恤憂也。荊溪之前。諸師但說釋而已。何憂止觀文理他人不解哉。","載敭","音揚。謂搜敭其旨。","總角","上音總。以物而束髮。即丱角。","繹思","音亦繹。理也。理其情思。尋義理也。說文雲。抽絲也。","旁薄","易繫辭中旁薄者。謂混同也。","不野","不鄙野。","錯綜","下去聲。謂織縷也。經緯錯而成文。左傳曰。錯綜經文。","隱括","包括。","三多","或雲三止三觀所蘊法多。或雲三種止觀所蘊法多。故曰三多。更請詳之。","玄覽斯淴","玄。遠也。可以遠照至理。文選。眷哲玄覽。淴音誨。","行有岐路","行。去聲。岐者。脩旁之小徑也。岐喻偏小。路喻圓頓。二行不同也。","解無方隅","老子曰。大方無隅。謂達者心無畔也。今借喻上根。達無方隅則入位深。下根但結緣而已。","以舉其全","以輔行二字扶一部之旨。","擊蒙","擊去童子之蒙吝。易曰。上九擊蒙。","發覆","發。啟發也。孔子曰。不忻不發。覆謂重審之。師者當然。","孜孜","勤勞貌。孟子曰。孜孜為善。舜之徒也。","庶幾","幾。微也。孔子曰。顏氏之子其殆庶幾乎。今荊溪造幾微之理。","幽贊","幽深贊明也。謂深明其道。易曰。幽贊神明而生著。","諮予","諮嗟。","爝火","上音雀。炬火也。莊子曰。日月出矣而爝火不息其光。不亦難乎。","君山","嶽州。","普門子","俗姓何氏。魏吏部尚書晏之後。名普門。"]},{"id":"chapter-1-section-4","title":"止觀輔行傳弘決第一","paragraphs":["題下諸文注者亦多。今刪。取孤山四明注之。亦少有補助。決者。明也。斷也。明斷義理呼之為決。如大師禪門口決。又儒書有鈎命決。","濟行之教有宗","此釋輔行二字也。記文即能濟之教。止觀即所濟之行。濟亦輔也。變其文耳。謂此記文。津濟輔成止觀之行。有宗者。凡引諸經俱使歸宗。一家所談觀法。心具性具。如不思議境。引華嚴三無差別。證心具百界之類。","信教堪輔行","廣引經論。一一宗歸寂照妙理。使後學信受此記文可以輔止觀之行。","顯教之行符理","此釋傳弘二字也。止觀即能顯之行。記文即所顯之教。蓋荊溪自言。依此止觀而求旨趣。別顯諸經圓頓三之教下所詮。即止觀所顯不思議理。","行何所弘","徵問傳弘也。能弘既立於行。所弘為是何法。","非眾教不立","此答釋也。眾教即記文也。今引眾教建立此記。","教何所輔","徵問輔行也。能輔既是於教。行輔為是何法。","非妙行莫詮","此答釋也。眾教建立。唯詮妙行也。","乃澌以三聞","澌與賜同。悉漬反。賜。盡也。三聞者下。序雲。聞深不怖。聞廣不疑。聞非深非廣意而有勇。法智大師雲。三聞語出付法藏傳。即再三之三耳。傳雲。三聞說法悉能受持。故荊溪雲。數聞師談。眾教頻覽。佛示群經。","全教行一轍","教之與行同歸三諦。如千車共轍。","若諮稟口決","如下文雲。甞於聽次。諮決所聞。","若審理要決","如釋色香中道。用十義評無情有佛性等。","若設徵決疑","如釋不思議境中問雲。但觀於心。何須觀具等文。皆為決文下之疑及釋文後設問等。","若取類決擇","如釋發大心四諦文雲。道亦應四。且據能斷。界內苦集。故但云二。此即以道諦類例滅諦之義也。","若引廣決略","五略修大行中無十乘。若決略文。須引十乘廣文以決之。令四三昧一一皆修十乘也。","若攝廣決正","止觀正明入道行門。示於十界百界依正色心三千性相之廣博在乎一念而已。","若決疏文勢","如釋不思議境中問雲。前引諸文廣明境竟。此中只應明能觀觀。何故復雲明不思議。答。此是決通觀道。又如釋十乘竟。例餘陰入十界皆修十乘等。","若決通觀道","如四種三昧各別。何名為同。記主自雲。此等並約所歷事別。若能觀觀無非一心。所觀之境無非三諦。","若案文判失","如此記下文雲。有人云。無漏總中三者即三觀也。無漏空也。總假中中自濫參。聽眾有逾一紀未曾聞有斯異釋。中即實相。實有是同。如何數為不同之限。共有七不可。","若準部斷謬","如釋略指在三大。意在一頓。及諸文後。三一止觀結破異解。三外別立一頓。又他人云三外別傳心要等謬。","聊伸所傳","傳左溪之旨。非不廣也。言聊者。謙辭耳。","不遺先見","推功於師。","知有師承非任胸臆","傳通師訓。謙非臆說。","而棄根本隨末見故","如下判三種止觀雲。大意在一頓。迷者謂三外別立一頓。而與三不同。又以法華為漸頓。華嚴為頓頓。義例雲。此所學宗同而稟一師。文理相承終無異解。如何得雲三種止觀。圓頓止觀是何頓。答。是漸頓。廣如彼文破。","後代展轉隨生異見","如下漸次止觀中有無漏總中之一句。論中只是二乘開合之意。人不見之。便以無漏是空。總是假中。又安心中論結一向"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"摩訶止觀輔行助覽","section_title":"正文","is_available":true},{"id":"chapter-1-section-2","chapter_title":"摩訶止觀輔行助覽","section_title":"止觀輔行傳弘決助覽序","is_available":true},{"id":"chapter-1-section-3","chapter_title":"摩訶止觀輔行助覽","section_title":"止觀輔行傳弘決序","is_available":true},{"id":"chapter-1-section-4","chapter_title":"摩訶止觀輔行助覽","section_title":"止觀輔行傳弘決第一","is_available":true}],"plain_text":"# 摩訶止觀輔行助覽\n續藏經   止觀輔行助覽\n宋 有嚴注\n## 止觀輔行傳弘決助覽序\n丹丘沙門　有嚴　述\n止觀者一切諸佛之秘印也。昔我祖禪師以無所智而得之於法華妙經。後於玉泉九旬慈霔。其義深遠其文浩博。後之學者非夫玄覽洞視目無全文。或難以臻其奧。今更以記文並援引經律儒墨雜說。又難曉寤。幸因講次遂撿討他文輙形注釋。且助山中晚進學覽之力。非謂增臆說。如簸糠眯人目也。折為四卷。命曰助覽。讀者無無小補。\n皇宋元符二年歲次己卯序以冠之\n止觀輔行傳弘決助覽卷第一\n## 止觀輔行傳弘決序\n文雖不講。義要略識。今取義之隱者注之。\n宗虗無者\n老耽。\n名教之道廢\n五經是冶化之本。而老子槌提仁義。絕滅禮學。此則名教廢。\n遺文字者\n莊周。\n述作之義乖\n聖人之書詮於至理。而莊子以為糟粕。喻無味也。此則述作乖。\n古先梵王\n謂佛也。尚書序雲。古先哲王。今借其語勢。\n乘時利見\n易曰利見大人。\n德音莫違\n語出毛詩。今借謂三乘聖賢因稟佛教而各有證悟。\n知幾\n平聲。謂幾微也。學者少有知微。\n窮年默坐\n不諮師友。甘心自愚。\n白首論心\n膠著文字。不能融會。\n捫象\n大經。盲人摸象喻也。以尾牙等為象身。\n乳色\n大經。盲人問乳色喻也。聞雪粖謂冷輭等。\n本末誰跡\n色末空本俱無足跡。又何用教乘乎。\n陵夷\n陵。山也。山本峻峭。及至地則平夷。喻大道將滅沒也。\n橫流\n水本朝宗。法歸圓極。水若九州而橫流。法喻諸師而各立。大禹治水。天台談圓。故曰大拯。\n覆簣\n論語。孔子曰。譬如平地。雖覆一簣。進。吾往矣。注云。雖覆一簣。我不以其功少而薄之。簣。土籠也。譬為山者。雖覆一簣而終成大山。今喻大師力行於南嶽禪師。\n絕維\n維。綱維也。綱維若整。網目必齊。今以中智二論為宗骨也。文選雲。漢綱絕維。\n命家作古\n命。名也。名曰性宗。自我作古。\n立極建言\n極者圓理。言者大教。\n引而伸之\n言出論語。謂章安記之又從而添削之。\n欽若\n若。順也。尚書曰。惟臣欽若。\n不愆於素\n不失昔願也。法華尊者本徐陵後身。\n獨斷\n斷字去聲。\n遑恤我文\n毛詩云。遑恤我後。遑何恤憂也。荊溪之前。諸師但說釋而已。何憂止觀文理他人不解哉。\n載敭\n音揚。謂搜敭其旨。\n總角\n上音總。以物而束髮。即丱角。\n繹思\n音亦繹。理也。理其情思。尋義理也。說文雲。抽絲也。\n旁薄\n易繫辭中旁薄者。謂混同也。\n不野\n不鄙野。\n錯綜\n下去聲。謂織縷也。經緯錯而成文。左傳曰。錯綜經文。\n隱括\n包括。\n三多\n或雲三止三觀所蘊法多。或雲三種止觀所蘊法多。故曰三多。更請詳之。\n玄覽斯淴\n玄。遠也。可以遠照至理。文選。眷哲玄覽。淴音誨。\n行有岐路\n行。去聲。岐者。脩旁之小徑也。岐喻偏小。路喻圓頓。二行不同也。\n解無方隅\n老子曰。大方無隅。謂達者心無畔也。今借喻上根。達無方隅則入位深。下根但結緣而已。\n以舉其全\n以輔行二字扶一部之旨。\n擊蒙\n擊去童子之蒙吝。易曰。上九擊蒙。\n發覆\n發。啟發也。孔子曰。不忻不發。覆謂重審之。師者當然。\n孜孜\n勤勞貌。孟子曰。孜孜為善。舜之徒也。\n庶幾\n幾。微也。孔子曰。顏氏之子其殆庶幾乎。今荊溪造幾微之理。\n幽贊\n幽深贊明也。謂深明其道。易曰。幽贊神明而生著。\n諮予\n諮嗟。\n爝火\n上音雀。炬火也。莊子曰。日月出矣而爝火不息其光。不亦難乎。\n君山\n嶽州。\n普門子\n俗姓何氏。魏吏部尚書晏之後。名普門。\n## 止觀輔行傳弘決第一\n題下諸文注者亦多。今刪。取孤山四明注之。亦少有補助。決者。明也。斷也。明斷義理呼之為決。如大師禪門口決。又儒書有鈎命決。\n濟行之教有宗\n此釋輔行二字也。記文即能濟之教。止觀即所濟之行。濟亦輔也。變其文耳。謂此記文。津濟輔成止觀之行。有宗者。凡引諸經俱使歸宗。一家所談觀法。心具性具。如不思議境。引華嚴三無差別。證心具百界之類。\n信教堪輔行\n廣引經論。一一宗歸寂照妙理。使後學信受此記文可以輔止觀之行。\n顯教之行符理\n此釋傳弘二字也。止觀即能顯之行。記文即所顯之教。蓋荊溪自言。依此止觀而求旨趣。別顯諸經圓頓三之教下所詮。即止觀所顯不思議理。\n行何所弘\n徵問傳弘也。能弘既立於行。所弘為是何法。\n非眾教不立\n此答釋也。眾教即記文也。今引眾教建立此記。\n教何所輔\n徵問輔行也。能輔既是於教。行輔為是何法。\n非妙行莫詮\n此答釋也。眾教建立。唯詮妙行也。\n乃澌以三聞\n澌與賜同。悉漬反。賜。盡也。三聞者下。序雲。聞深不怖。聞廣不疑。聞非深非廣意而有勇。法智大師雲。三聞語出付法藏傳。即再三之三耳。傳雲。三聞說法悉能受持。故荊溪雲。數聞師談。眾教頻覽。佛示群經。\n全教行一轍\n教之與行同歸三諦。如千車共轍。\n若諮稟口決\n如下文雲。甞於聽次。諮決所聞。\n若審理要決\n如釋色香中道。用十義評無情有佛性等。\n若設徵決疑\n如釋不思議境中問雲。但觀於心。何須觀具等文。皆為決文下之疑及釋文後設問等。\n若取類決擇\n如釋發大心四諦文雲。道亦應四。且據能斷。界內苦集。故但云二。此即以道諦類例滅諦之義也。\n若引廣決略\n五略修大行中無十乘。若決略文。須引十乘廣文以決之。令四三昧一一皆修十乘也。\n若攝廣決正\n止觀正明入道行門。示於十界百界依正色心三千性相之廣博在乎一念而已。\n若決疏文勢\n如釋不思議境中問雲。前引諸文廣明境竟。此中只應明能觀觀。何故復雲明不思議。答。此是決通觀道。又如釋十乘竟。例餘陰入十界皆修十乘等。\n若決通觀道\n如四種三昧各別。何名為同。記主自雲。此等並約所歷事別。若能觀觀無非一心。所觀之境無非三諦。\n若案文判失\n如此記下文雲。有人云。無漏總中三者即三觀也。無漏空也。總假中中自濫參。聽眾有逾一紀未曾聞有斯異釋。中即實相。實有是同。如何數為不同之限。共有七不可。\n若準部斷謬\n如釋略指在三大。意在一頓。及諸文後。三一止觀結破異解。三外別立一頓。又他人云三外別傳心要等謬。\n聊伸所傳\n傳左溪之旨。非不廣也。言聊者。謙辭耳。\n不遺先見\n推功於師。\n知有師承非任胸臆\n傳通師訓。謙非臆說。\n而棄根本隨末見故\n如下判三種止觀雲。大意在一頓。迷者謂三外別立一頓。而與三不同。又以法華為漸頓。華嚴為頓頓。義例雲。此所學宗同而稟一師。文理相承終無異解。如何得雲三種止觀。圓頓止觀是何頓。答。是漸頓。廣如彼文破。\n後代展轉隨生異見\n如下漸次止觀中有無漏總中之一句。論中只是二乘開合之意。人不見之。便以無漏是空。總是假中。又安心中論結一向","is_preview":true,"preview_page_limit":10}