{"resource_id":4179,"title":"金刚錍论私记","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"金剛錍論私記","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["續藏經   金剛錍論私記","唐 明曠記　日本 辯才會"]},{"id":"chapter-1-section-2","title":"序","paragraphs":["金剛錍者圓實教觀之標準而令群迷決卻無明之眼瞙見得佛性之指頭之玄論也蓋摩訶衍諸教中宣揚此宗無盛於雙林極唱矣而其文浩博散漫傍洎帶權說故其學之者或隔礙互融之旨躊躇偏固之域不亦謬乎荊溪尊者為之痛惻一時託夢寐寄野客迴圈研核至矣盡矣其中教誡諄諄處有文理鬱乎叵辨者及剡川曠公私記出分科精悉釋義簡遠彼鬱乎者於是乎豁如也然舊本頗多錯脫讀者憾焉張府辯才學生因講次訂之補之會之論文為一本以流於世世能用焉則體會性遍教觀庶乎不難矣剞劂業成請敘於余余也有舊不得固拒援筆隨喜焉以誌歲月雲。","文化二年太歲次乙丑春正月既望賜紫前立政澹空應廷瑞書於琵琶湖東薝蔔園中"]},{"id":"chapter-1-section-3","title":"凡例","paragraphs":["一此論流佈者數本互有少異今簡其優者而從之。　　一私記山家論註本互有同異彼是而此非者依彼改之義涉兩可者標之上方兩本俱誤者敢依義正之。　　一論記中引用諸文多取意引之然其義不通者據本文改之。　　一私記科目間有缺遺者傍取性庵息公或以曾所聞私補之仍上加△下加」以分之。　　一論題私記雲金錍論註本雲金剛錍論其餘竝雲金剛錍今從註本以有偏權疑碎加之以剛之言也。　　一註本不載撰號以起首六字當撰號也今從之不立撰號科蓋為是也。","凡例畢"]},{"id":"chapter-1-section-4","title":"金剛錍論私記會本捲上","paragraphs":["唐　天台沙門　荊谿大師　撰","門人　明曠法師　記","日域張府　釋　辯才　會","○就文為二初題目次入文解釋。"]},{"id":"chapter-1-section-5","title":"初又二初題目。","paragraphs":["金剛錍論","言金錍者涅槃第八如來性品迦葉問佛云何佛性難見難入佛言如百盲人為治眼故造詣良醫良醫即以金錍抉其眼瞙一指示之問言見不答言不見復以二指三指示之問言見不答言少見章安雲初指如空觀故云不見三指譬圓教十住三觀分證故云少見別教十住猶未能見也。","○次註解題目。","圓伊金錍以抉四眼無明之瞙令一切處悉見遮那佛性之指偏權疑碎加之以剛假夢寄客立以賓主觀者恕之。","言圓伊等者圓伊即金錍竝譬三德之教西方伊字猶如鐺腳仍有遊絲相伴可譬圓教三德不縱不橫義通六即見開顯理名為佛眼故大經雲學大乘者雖是肉眼名為佛眼迷此理教名餘四眼煩惑雖多無明攝盡四眼見別由同體無明故以金剛教錍抉四眼之無明令歸佛眼種智性外無法故云悉見破偏小執故立剛名絕四離百故夢為表心遊理外而立客號緣性決疑乃稱為主也。","○次入文解釋為三初序分次曾於下正宗三於是下流通初又二初謙己述意二初謙己。","天台沙門湛然自濫霑釋典積有歲年未甞不以佛性義經懷。","嘗猶曾也以猶用也。","○次述意。","恐不了之徒為苦行。","有二義一迷自己何故以佛性經懷為萬行之本二兼他若自他不了竝行無理印乃同魔外故云徒為徒者空也。","○次正明功能二初總明佛性。","大教斯立功在於茲。","為顯文教所依是故云大。","○次明為諸法歸趣二初雙舉法譬明行法所歸。","萬派之通途眾流之歸趣諸法之大旨造行之所期。","○次示自他宗趣。","若是思之依而觀之則凡聖一如色香泯淨阿鼻依正全處極聖之自心毗盧身土不逾凡下之一念。","百界三千剎那體具故云阿鼻依正全處極聖之自心處猶在也非但凡下在極聖極聖亦在凡下問凡具聖性阿鼻燒煑其性如何答從事從迷有燒不燒從理從悟無燒不燒若爾凡下竝事性遍云何答言性遍者謂理性也覺智家性故名佛性如火家性遍於竹木淹破竹木火性何傷燒煑眾生性理天然不受衰惱若爾生性佛性如何相即答木性火性本來相即水流竹木火性宛然而無淹失由理在於事故得凡下燒煑之名若全事成理云何彼此若爾涅槃何故對生論性答恐生迷性是故對論約證約理譬如虗空空外無法若爾但燒眾生不燒佛性正燒生時其體如何答體性形如空燒熱無當燒時達燒燒即非燒順事受燒性乃隨緣理無失沒如人縛賊縛惡身心善性隨心本不受縛縛亦虗設若執若縛心遊天際也。","○次正宗又二。"]},{"id":"chapter-1-section-6","title":"初正因體遍四初無情有性三初問答二初立問由。","paragraphs":["曾於靜夜久而思之思之未已恍焉如睡不覺寱雲無情有性。","言靜夜等者達事唯性為靜無明全在名夜積集此觀雲久緣理愍物不計性實如睡了說實相實相體寂故云不覺也。","○次正述問答二初問二初總標問人之名。","仍於睡夢忽見一人云僕野客也。","○次述所表。","容儀麤獷進退不恆逼前平立謂餘曰向來忽聞無情有性仁所述耶。","麤獷表心遊理外不恆表身口疎遺逼前平立表自恃輕他。","○次略答。","餘曰然。"]},{"id":"chapter-1-section-7","title":"二問答二。","paragraphs":["初執涅槃權文為難。","客曰僕沗尋釋教薄究根源盛演斯宗豈過雙林最後極唱究竟之談而云佛性非謂無情仁何獨言無情有性耶。","○次答二初引古縱斥。","餘曰古人尚雲一闡提無雲無情無未足可怪。","○次引正教示。","然以教分大小其言碩乖若雲無情即不應雲有性若雲有性即不合雲無情。","碩大也若雲等者迷悟相奪從迷從事謂情無情何性之有從悟從理情無一如孰分彼此更計情無故云不合。"]},{"id":"chapter-1-section-8","title":"三問答二初重徵。","paragraphs":["客曰涅槃部大云何竝列。","涅槃部屬大乘何故竝明墻壁非性。","○次重答二初敘意總非。","餘曰以子不閑佛性進否教部權實故使同於常人疑之今具為子委引經文使後代好引此文證佛性非無情者善得經旨不昧理性知餘所立善符經宗。","○次引經二初總引證同。","今立眾生正因體徧經文竝以虗空譬之。","○次正引二初引佛說會正因同。","故三十一迦葉品雲眾生佛性猶如虗空非內非外若內外者云何得名一切處有請觀有之一字虗空何所不収故知經文不許唯內專外故云非內外等及雲如空既雲眾生佛性豈非理性正因。","○次明迦葉設難二初明難由。","次迦葉問曰云何名為猶如虗空佛乃以果地無礙而答迦葉豈非正因因果不二由佛果答迦葉乃以權智斷果果上緣了悉皆是有難佛空喻法喻不齊。","如來說圓實果力無畏等答虗空喻迦葉舉權教果難使不齊。","○次明迦葉立難二初立難。","故迦葉雲如來佛性涅槃是有虗空應當亦是有耶。","○次明佛答二初雙標兩意。","佛先順問答次復宗明空。","○次雙釋二初釋初意二初引經權文三義。","先順問雲為非涅槃說為涅槃非涅槃者謂有為煩惱為非如來說為如來非如來者謂闡提二乘為非佛性說為佛性非佛性者謂墻壁瓦石。","○次問出經意有權有實二初問出經意。","今問若瓦石永非二乘煩惱亦永非耶故知經文寄方便教說三對治暫說三有以斥三非故此文後便即結雲一切世間無非虗空對於虗空佛意以瓦石等三以為所對故云對於虗空是則一切無非如來等三。","○次重難四初難令空成有順權智斷。","迦葉復以四大為竝令空成有故迦葉雲世間亦無非四大對四大是有虗空是無對何不名有迦葉意以空無對故有之大也。","初言世間亦無者迦葉見佛對大虗空"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"金剛錍論私記","section_title":"正文","is_available":true},{"id":"chapter-1-section-2","chapter_title":"金剛錍論私記","section_title":"序","is_available":true},{"id":"chapter-1-section-3","chapter_title":"金剛錍論私記","section_title":"凡例","is_available":true},{"id":"chapter-1-section-4","chapter_title":"金剛錍論私記","section_title":"金剛錍論私記會本捲上","is_available":true},{"id":"chapter-1-section-5","chapter_title":"金剛錍論私記","section_title":"初又二初題目。","is_available":true},{"id":"chapter-1-section-6","chapter_title":"金剛錍論私記","section_title":"初正因體遍四初無情有性三初問答二初立問由。","is_available":true},{"id":"chapter-1-section-7","chapter_title":"金剛錍論私記","section_title":"二問答二。","is_available":true},{"id":"chapter-1-section-8","chapter_title":"金剛錍論私記","section_title":"三問答二初重徵。","is_available":true}],"plain_text":"# 金剛錍論私記\n續藏經   金剛錍論私記\n唐 明曠記　日本 辯才會\n## 序\n金剛錍者圓實教觀之標準而令群迷決卻無明之眼瞙見得佛性之指頭之玄論也蓋摩訶衍諸教中宣揚此宗無盛於雙林極唱矣而其文浩博散漫傍洎帶權說故其學之者或隔礙互融之旨躊躇偏固之域不亦謬乎荊溪尊者為之痛惻一時託夢寐寄野客迴圈研核至矣盡矣其中教誡諄諄處有文理鬱乎叵辨者及剡川曠公私記出分科精悉釋義簡遠彼鬱乎者於是乎豁如也然舊本頗多錯脫讀者憾焉張府辯才學生因講次訂之補之會之論文為一本以流於世世能用焉則體會性遍教觀庶乎不難矣剞劂業成請敘於余余也有舊不得固拒援筆隨喜焉以誌歲月雲。\n文化二年太歲次乙丑春正月既望賜紫前立政澹空應廷瑞書於琵琶湖東薝蔔園中\n## 凡例\n一此論流佈者數本互有少異今簡其優者而從之。　　一私記山家論註本互有同異彼是而此非者依彼改之義涉兩可者標之上方兩本俱誤者敢依義正之。　　一論記中引用諸文多取意引之然其義不通者據本文改之。　　一私記科目間有缺遺者傍取性庵息公或以曾所聞私補之仍上加△下加」以分之。　　一論題私記雲金錍論註本雲金剛錍論其餘竝雲金剛錍今從註本以有偏權疑碎加之以剛之言也。　　一註本不載撰號以起首六字當撰號也今從之不立撰號科蓋為是也。\n凡例畢\n## 金剛錍論私記會本捲上\n唐　天台沙門　荊谿大師　撰\n門人　明曠法師　記\n日域張府　釋　辯才　會\n○就文為二初題目次入文解釋。\n## 初又二初題目。\n金剛錍論\n言金錍者涅槃第八如來性品迦葉問佛云何佛性難見難入佛言如百盲人為治眼故造詣良醫良醫即以金錍抉其眼瞙一指示之問言見不答言不見復以二指三指示之問言見不答言少見章安雲初指如空觀故云不見三指譬圓教十住三觀分證故云少見別教十住猶未能見也。\n○次註解題目。\n圓伊金錍以抉四眼無明之瞙令一切處悉見遮那佛性之指偏權疑碎加之以剛假夢寄客立以賓主觀者恕之。\n言圓伊等者圓伊即金錍竝譬三德之教西方伊字猶如鐺腳仍有遊絲相伴可譬圓教三德不縱不橫義通六即見開顯理名為佛眼故大經雲學大乘者雖是肉眼名為佛眼迷此理教名餘四眼煩惑雖多無明攝盡四眼見別由同體無明故以金剛教錍抉四眼之無明令歸佛眼種智性外無法故云悉見破偏小執故立剛名絕四離百故夢為表心遊理外而立客號緣性決疑乃稱為主也。\n○次入文解釋為三初序分次曾於下正宗三於是下流通初又二初謙己述意二初謙己。\n天台沙門湛然自濫霑釋典積有歲年未甞不以佛性義經懷。\n嘗猶曾也以猶用也。\n○次述意。\n恐不了之徒為苦行。\n有二義一迷自己何故以佛性經懷為萬行之本二兼他若自他不了竝行無理印乃同魔外故云徒為徒者空也。\n○次正明功能二初總明佛性。\n大教斯立功在於茲。\n為顯文教所依是故云大。\n○次明為諸法歸趣二初雙舉法譬明行法所歸。\n萬派之通途眾流之歸趣諸法之大旨造行之所期。\n○次示自他宗趣。\n若是思之依而觀之則凡聖一如色香泯淨阿鼻依正全處極聖之自心毗盧身土不逾凡下之一念。\n百界三千剎那體具故云阿鼻依正全處極聖之自心處猶在也非但凡下在極聖極聖亦在凡下問凡具聖性阿鼻燒煑其性如何答從事從迷有燒不燒從理從悟無燒不燒若爾凡下竝事性遍云何答言性遍者謂理性也覺智家性故名佛性如火家性遍於竹木淹破竹木火性何傷燒煑眾生性理天然不受衰惱若爾生性佛性如何相即答木性火性本來相即水流竹木火性宛然而無淹失由理在於事故得凡下燒煑之名若全事成理云何彼此若爾涅槃何故對生論性答恐生迷性是故對論約證約理譬如虗空空外無法若爾但燒眾生不燒佛性正燒生時其體如何答體性形如空燒熱無當燒時達燒燒即非燒順事受燒性乃隨緣理無失沒如人縛賊縛惡身心善性隨心本不受縛縛亦虗設若執若縛心遊天際也。\n○次正宗又二。\n## 初正因體遍四初無情有性三初問答二初立問由。\n曾於靜夜久而思之思之未已恍焉如睡不覺寱雲無情有性。\n言靜夜等者達事唯性為靜無明全在名夜積集此觀雲久緣理愍物不計性實如睡了說實相實相體寂故云不覺也。\n○次正述問答二初問二初總標問人之名。\n仍於睡夢忽見一人云僕野客也。\n○次述所表。\n容儀麤獷進退不恆逼前平立謂餘曰向來忽聞無情有性仁所述耶。\n麤獷表心遊理外不恆表身口疎遺逼前平立表自恃輕他。\n○次略答。\n餘曰然。\n## 二問答二。\n初執涅槃權文為難。\n客曰僕沗尋釋教薄究根源盛演斯宗豈過雙林最後極唱究竟之談而云佛性非謂無情仁何獨言無情有性耶。\n○次答二初引古縱斥。\n餘曰古人尚雲一闡提無雲無情無未足可怪。\n○次引正教示。\n然以教分大小其言碩乖若雲無情即不應雲有性若雲有性即不合雲無情。\n碩大也若雲等者迷悟相奪從迷從事謂情無情何性之有從悟從理情無一如孰分彼此更計情無故云不合。\n## 三問答二初重徵。\n客曰涅槃部大云何竝列。\n涅槃部屬大乘何故竝明墻壁非性。\n○次重答二初敘意總非。\n餘曰以子不閑佛性進否教部權實故使同於常人疑之今具為子委引經文使後代好引此文證佛性非無情者善得經旨不昧理性知餘所立善符經宗。\n○次引經二初總引證同。\n今立眾生正因體徧經文竝以虗空譬之。\n○次正引二初引佛說會正因同。\n故三十一迦葉品雲眾生佛性猶如虗空非內非外若內外者云何得名一切處有請觀有之一字虗空何所不収故知經文不許唯內專外故云非內外等及雲如空既雲眾生佛性豈非理性正因。\n○次明迦葉設難二初明難由。\n次迦葉問曰云何名為猶如虗空佛乃以果地無礙而答迦葉豈非正因因果不二由佛果答迦葉乃以權智斷果果上緣了悉皆是有難佛空喻法喻不齊。\n如來說圓實果力無畏等答虗空喻迦葉舉權教果難使不齊。\n○次明迦葉立難二初立難。\n故迦葉雲如來佛性涅槃是有虗空應當亦是有耶。\n○次明佛答二初雙標兩意。\n佛先順問答次復宗明空。\n○次雙釋二初釋初意二初引經權文三義。\n先順問雲為非涅槃說為涅槃非涅槃者謂有為煩惱為非如來說為如來非如來者謂闡提二乘為非佛性說為佛性非佛性者謂墻壁瓦石。\n○次問出經意有權有實二初問出經意。\n今問若瓦石永非二乘煩惱亦永非耶故知經文寄方便教說三對治暫說三有以斥三非故此文後便即結雲一切世間無非虗空對於虗空佛意以瓦石等三以為所對故云對於虗空是則一切無非如來等三。\n○次重難四初難令空成有順權智斷。\n迦葉復以四大為竝令空成有故迦葉雲世間亦無非四大對四大是有虗空是無對何不名有迦葉意以空無對故有之大也。\n初言世間亦無者迦葉見佛對大虗空","is_preview":true,"preview_page_limit":10}