先敘台宗釋經六意
First, Explaining the Six Meanings of Scripture Interpretation in the Tiantai School
丹丘凝翠蘭若澤山叟 與咸 錄
○一約五時判大化。
一華嚴時佛初成道於寂滅場為大菩薩現舍那身說圓滿教即華嚴梵網等經最初頓說二乘之人如聾如啞經云我始坐道場觀樹亦經行於三七日中常思惟是事又云大富長者踞師子牀窮子驚走之時也此如日出先照高山時此經初從佛出如從牛出乳味也。
二鹿苑時佛之本意皆欲諸眾生普入佛慧奈何機有未堪聞必生謗反增罪業今經云若但讚佛乘眾生沒在苦尋以方便力示以三乘教於是脫舍那珍服著丈六弊衣於鹿苑說小乘法聞則易解即阿含小乘等經二乘悟解證羅漢果今經云密遣二人形色憔悴誘引窮子二十年中常令除糞如日照幽谷如轉乳成酪味也。
At the time of the Deer Park, the Buddha’s original intent was for all beings to universally enter the wisdom of Buddhahood. However, because their capacities were not yet ready, if they heard it they would inevitably give rise to slander and only increase their negative karma. As the Lotus Sutra says: “If I only praised the Buddha Vehicle, beings sunk in suffering would not be able to accept it. Therefore, using skillful means, I showed them the teaching of the Three Vehicles.”
Thus, Vairocana shed his precious robes and put on the coarse garment of the sixteen-foot body. At the Deer Park, he taught the Small Vehicle Dharma, which was easy to understand upon hearing—namely, the Āgama and other Small Vehicle sutras. The two vehicles realized understanding and attained the fruit of Arhatship. As the Lotus Sutra says: “He secretly dispatched two men, their appearance worn and weary, to guide the poor son. For twenty years he constantly had him remove dung.” It is like the sun shining into a dark valley, or like turning milk into cheese—the flavor is transformed.
三方等時既於鹿苑權用小乘得此一流方堪受化既受化已將欲還令歸於大乘故寄淨名彈訶殃掘斥罵此一類方堪受得道果聞罵不瞋內懷慚愧恣殃掘之譏任淨名之折如彼窮子過是已後心相體信出入無難見菩薩不思議事心自恥之云何如來以小乘法而見化度是我等咎非世尊也此類小機於方等中能如此悔恨者謂之迴心向大是說淨名殃掘思益楞伽諸方等經此如日照平地時如從酪轉生酥味也。
When the Buddha taught with the Three Vehicles equally, he first set in motion the Wheel of the Small Vehicle in the Deer Park. Only after this initial teaching were beings ready to receive further instruction. Having received this instruction, they were about to be guided back toward the Great Vehicle. Therefore, using Vimalakīrti as an expression, the Buddha criticized and rebuked Aṅgulimāla. These were the people who could receive the fruits of the path. Hearing the rebuke, they did not become angry but felt shame within themselves, accepting the ridicule of Aṅgulimāla and the chastisement of Vimalakīrti.
It was like the story of the poor son: after this experience, their minds trusted completely. Going in and out was no longer difficult. Seeing the inconceivable practices of Bodhisattvas, they felt ashamed within themselves, saying, "Why does the Tathāgata instruct us with the Small Vehicle's Dharma? This is our fault, not the World-Honored One's." This type of limited capacity, after being able to feel such regret within the Equal Teachings, is called "turning the mind toward the Great." This is the teaching of the sūtras of the Equal Teachings, such as the *Vimalakīrti Nirdeśa*, the *Aṅgulimālīya Sūtra*, the *Sureṅgama Samādhi Sūtra*, and the *Laṅkāvatāra Sūtra*. This is like the sun shining on flat land, or the phase when from milk, it transforms into the flavor of yogurt.
四般若時小乘之人心既迴惑大乘機發於此時為說般若融通淘汰令彼窮子得見寶藏心生欣喜此如日禺中時如轉生酥成熟酥味也。
五法華涅槃時如來從彼鹿苑調停攝化此諸機緣今日淳熟堪受大法故說無量義經從一法出生諸法欲令知此三乘諸法從一法生可以會彼三乘皆歸一乘於是入無量義處三昧放光現瑞駭動群機假彌勒懷疑而發問寄文殊決答以引起乃云我見燈明佛本光瑞如此以是知今佛欲說法華經故世尊從三昧起稱歎方便三請四止略開廣開普令群機開佛知見皆成佛道方暢如來出世大意使諸漸來一類聲聞悟本見聞皆是佛法無上大寶不求自得客作賤人是長者子授記聲聞悉皆成佛此如日輪當午時如醍醐上味純一無雜然後說涅槃經捃拾殘機扶律談常廣開佛性大事已畢一化已周故於雙林示入涅槃機盡化息矣五時次第竟如上乃約如來出世已來化儀次第。
○二四教釋群經。
上來但約一代大化述其次第然於此五時所說諸經不一其中說法大小不同故約四教而為判攝四教有二。
一者化儀四教二者化法四教。
一化儀四者一頓二漸三祕密四不定乃判教之大綱也華嚴即頓教鹿苑即漸始方等即漸中般若即漸終此三時皆漸教也祕密教者如鹿苑本是說小乘阿含諸經其中有大乘機密為說大或正說大乘有小乘機即密為說小故名祕密也不定教者如說小時忽得大益說大時忽得小益於頓解漸於漸解頓故為不定也此乃以化儀四判於五時說法不同有此儀式若法華者是頓非漸是顯露非祕密是定非不定何也以由昔日機緣未淳設化不一勞於如來不思議化或隱或顯或頓或漸若法華者機已淳熟純一貞實一統大化無復異端普令一切咸歸佛乘故非昔日二三之異也。
二化法四者即於上來五時之中或頓或漸或祕密或不定說於諸經雖則為機種種異說統而攝之不出四教如華嚴說別圓二教鹿苑唯三藏一教方等諸經備說四教般若衍門唯說三教法華一乘唯說圓教涅槃扶律則有追說追泯兩種四教如此五時羣經無量括而統之無出此四故此四教乃是釋經之網目故知法華五時中乃純圓獨玅之經也。
○三三觀論修證。
教為能詮教下則有理智因果行位等法為所詮如諸大士聞教修行依教而證故約三觀為所修三惑為所破三諦為所證約此破惑證理之處則有行位淺深高下所歷也於四教中藏通兩教同詮真理則以空觀為所修見思為所破真諦為所證此之二教所修空觀亦有巧拙不同藏拙則修析法空觀通巧則修體法空觀觀雖巧拙破惑證理皆歸一真別圓兩教以三觀為所修三惑為所破三諦為所證此之二教所修三觀亦有巧拙不同別拙則修次第三觀圓巧則修一心三觀圓破三惑圓證三諦圓成三德也故五時唯第五時所說法華純圓獨玅無復次第於如來一代時教之中乃究竟之極唱也既知此已然後可以消釋經文苟不如上判釋何以知其法華乃超群經之表智者云若釋餘經可無約教若釋法華不可不約時約教以判也。
○四五章釋首題。
天台凡釋經目必用五章此經乃以法譬為名實相為體一乘因果為宗斷疑生信為用無上醍醐為教相然釋經題目須此五者法理合爾一代藏中經經有名名下必有所詮之法為體約何修行為宗得何功力為用然後區判何時所說何教所收偏圓大小若何攝屬乃為教相故此五法諸經題目缺一不可故體宗用即是三德體即法身宗即般若用即解脫又體即真性軌宗即觀照軌用即資成軌又體即境玅宗即智玅用即行玅釋名是總總三法故教相區判判三法故此五章乃一經之至要天台一家玅得佛意故用以釋經目得茲旨趣於大藏中信手抽經可以判釋也。
一法譬為名者玅法法也蓮華譬也玅者法上褒美之稱也則有迹門十玅本門十玅(云云)法者有三所謂眾生法佛法心法眾生法即十界十如權實之法也(云云)佛法者非別有法亦十界十如權實之法悉能究竟照了無違也心法者即於自心具十界百界千如之法皆一念本有也此三種法佛法太高眾生法大廣初學為難觀於心法則易可了學者現前一念心起或善或惡必屬一界一必具十十具百即有百界千如權實之法一一皆不思議故心法玅也心法既爾佛法眾生法亦然華嚴云心佛與眾生是三無差別故約三法皆不思議為玅法也此法難解假喻易知故用蓮華以喻此法蓮以喻實華以喻權蓮華多奇故有三喻為蓮故華喻為實施權華開蓮現喻開權顯實華落蓮成喻廢權立實此權實因果皆不思議故以蓮華為玅法之喻也經者訓法訓常即教行理可軌之法皆悉常故梵語修多羅此翻契經以何法為經此方眾生用三塵為經一用聲塵為經如佛在世金口演說聲音詮辯聽者得道大品云從善知識處聞也二用色塵為經今佛去世紙墨傳持大品云從經卷中聞也三用法塵為經內自思惟心與法合不由他教亦非紙墨但心曉悟故云修我法者證乃自知也故智者云手不執卷常讀是經口無言音徧誦眾典佛不說法恒聞法音心不思惟普照法界如此學問豈不大哉誦經者當以此時時照心方契玅法蓮華法譬之經也。
二實相為體者體是一部之旨歸眾義之都會乃真性軌一實相印為經正體故經云唯佛與佛乃能究盡諸法實相經體之旨大有所涉非此可具。
三一乘因果為宗宗者修行之喉襟顯體之要蹊也經體乃是非因非果無修無證真常玅理也迷失此理為凡夫悟得此理為上聖欲修欲悟須約宗論修有進趣始終之漸行始為因行終為果故以因果為宗迹門破廢方便開顯真實亦明弟子實因實果亦明師門權因權果而成弟子實因實果因正果傍故於前段明迹因迹果也本門發迹顯本廢方便之近壽明長遠之實果亦明弟子實因實果亦明師門權因權果而顯師門實因實果果正因傍故於後段明本因本果合前因果共為經宗。
四斷疑生信為用用是如來之玅能此經之勝用如來以權實二智為玅能此經以斷疑生信為勝用迹門用佛菩薩二智斷七方便最大無明同入圓因本門破執近之情生本地深信乃至等覺亦令斷疑生信如是勝用眾經所無故以斷疑生信為用。
五無上醍醐為教相諸經多是逗會他意令他得益不談佛意意趣何之今經但論如來布教之元始中間取與漸頓適時大事因緣究竟終訖說教之綱格大化之筌罤(云云)但此法華開權顯本前後二文疑多請倍不比餘經秖為深論佛教玅說聖心近會圓因遠申本果所以疑請不已若精知教相則識佛權實二智也。
○五三分分起盡者經前已作圖經中逐段分科自可見故不重述。
○六四釋消經文者一因緣二約教三本迹四觀心始從如是終至而去句句皆約四釋消文因緣者亦名感應眾生無機雖近不見慈善根力遠而自通感應道交故經云諸佛皆以一大事因緣故出現於世故用因緣釋也十方機感曠若虗空此方以音聲為佛事則甘露門開故經云以種種法門宣示於佛道當知種種聲教若權若實皆為佛道而作筌罤故用約教釋也若應機設教教有權實淺深不同須置指存月亡迹尋本非本無以垂迹非迹無以顯本故經云今天人皆謂我出釋氏宮去伽耶城不遠得菩提然我實成佛甚大久遠又云內祕菩薩行外現是聲聞此師弟皆明本迹故用本迹釋也若尋迹迹廣徒自疲勞若尋本本高高不可極如人數他寶耳但觀己心之高廣扣無窮之聖應機成致感逮得己利故經云若人信汝所說則為見我亦見於汝及比丘僧并諸菩薩當知隨有所聞諦心觀察於信心中得見三寶聞說是法見我是佛見汝等是僧故約觀心釋也既文文之下皆用四釋則文文之下皆可觀心秖如王城耆山其實不離自心即現前一念心中心王名王五陰名舍心王造此舍觀此五陰舍即法性法性即受想行識一切眾生即是涅槃畢竟空寂又觀色陰無知如山識陰如靈三陰如鷲觀此靈鷲山即是三法名祕密藏山城既爾諸字例然故法華一部全是自心法門方免數寶之責荊谿云一一句入心成觀觀與經合非數他寶方知止觀一部是法華三昧之筌罤若得此意方合一部經旨歸趣。
○今錄如是一句四釋例因緣及約三教義廣且說圓教經初如是者佛明生死即涅槃亦即中道況復涅槃寧非中道真如法界實性實際徧一切處無非佛法阿難傳此與佛說無異故名為如如如不動故名為是此則圓經初如是也若動俗入如三藏義耳不動俗即是如通教義耳動如入如即別教義耳不動如而是如圓教義也約本迹釋者三世十方橫豎皆爾過去遠遠現在漫漫未來永永皆悉如是何處是本何處是迹且約釋尊最初成道經初如是者本也中間作佛說經今日所說經初如是者皆迹也觀心釋者觀前悉檀教迹等諸如是義悉是因緣生法即通觀也因緣即空即假者別觀也二觀為方便道即入中道第一義雙照二諦者亦別觀也上來悉是中道者非通非別觀也(云云)。