{ "id": "X56n0924", "code": "X", "traditional_title": "摩訶止觀貫義科", "simplified_title": "摩诃止观贯义科", "default_display": "simplified", "source_kind": "CBETA XML-P5", "source_path": "X/X56/X56n0924.xml", "source_sha256": "7e53b18ae6ccc71ef21e8d3d7b300e457eea7cb866bc004a32b776d937321a6a", "traditional_text": "No. 924-A 摩訶止觀貫義科序\n荊溪註解三部，均提大義，而於輔行事實，尤為詳晰。但湛師著述之時多，講說之日少，故於科章，殊遜劼毖聯貫之妙。後人謬稱荊溪三部，必要謹遵，以念註解為講經，讀科頭為家法，甚至猜科為註，扯註為科，牽合訛蔓，祖意翻晦。昔天溪老人，唯提大師義意，立科講授，文旨昭明，如日出地。彼時予有私記，未敢成書，所以冀天溪定科出耳。不圖老人即世，片言隻字，俱付丙丁。哲人既逝，斯文恐湮，因於講次，綴輯前聞，參以管見，移易增損，成止觀科上下卷，詒贈後賢，尚亦小補。名貫義者，惟使止觀義理，聯貫昭明，不致埋沒於註解家葛藤脚下去耳。或曰：然則是科，特為智者功臣歟？答：予若講貫佛經時，亦單提契經義理，示人不能步趨智者註解，累累敘科於前，屑屑念註於後，為弘經也。敢謂佛祖功臣，庶非埋沒佛祖宗旨於後人脚跟下之罪人云耳。\n壬戌秋日嗣興天台教觀第五世比丘靈耀序於楞嚴講寺之大樹方丈\n摩訶止觀貫義科上\n清　天溪和尚說\n門人靈耀補定\n摩訶止觀貫義科上\n摩訶止觀貫義科下\n清　天溪和尚說\n門人靈耀補定\n正破遍竟", "simplified_text": "No. 924-A 摩诃止观贯义科序\n荆溪注解三部，均提大义，而于辅行事实，尤为详晰。但湛师著述之时多，讲说之日少，故于科章，殊逊劼毖联贯之妙。后人谬称荆溪三部，必要谨遵，以念注解为讲经，读科头为家法，甚至猜科为注，扯注为科，牵合讹蔓，祖意翻晦。昔天溪老人，唯提大师义意，立科讲授，文旨昭明，如日出地。彼时予有私记，未敢成书，所以冀天溪定科出耳。不图老人即世，片言只字，俱付丙丁。哲人既逝，斯文恐湮，因于讲次，缀辑前闻，参以管见，移易增损，成止观科上下卷，诒赠后贤，尚亦小补。名贯义者，惟使止观义理，联贯昭明，不致埋没于注解家葛藤脚下去耳。或曰：然则是科，特为智者功臣欤？答：予若讲贯佛经时，亦单提契经义理，示人不能步趋智者注解，累累叙科于前，屑屑念注于后，为弘经也。敢谓佛祖功臣，庶非埋没佛祖宗旨于后人脚跟下之罪人云耳。\n壬戌秋日嗣兴天台教观第五世比丘灵耀序于楞严讲寺之大树方丈\n摩诃止观贯义科上\n清　天溪和尚说\n门人灵耀补定\n摩诃止观贯义科上\n摩诃止观贯义科下\n清　天溪和尚说\n门人灵耀补定\n正破遍竟", "traditional_sha256_no_ws": "a046c473edf45cf0a36fab7475cfc61885d373114c933f7a73a58bd34e5661f5", "simplified_sha256_no_ws": "2ee505f3d5251dea0493d64081cfbae07c658cc16126b038e2f58a0e799bb83f", "sections": { "traditional_blocks": [ { "type": "head", "text": "No. 924-A 摩訶止觀貫義科序", "display_suppressed": false }, { "type": "p", "text": "荊溪註解三部，均提大義，而於輔行事實，尤為詳晰。但湛師著述之時多，講說之日少，故於科章，殊遜劼毖聯貫之妙。後人謬稱荊溪三部，必要謹遵，以念註解為講經，讀科頭為家法，甚至猜科為註，扯註為科，牽合訛蔓，祖意翻晦。昔天溪老人，唯提大師義意，立科講授，文旨昭明，如日出地。彼時予有私記，未敢成書，所以冀天溪定科出耳。不圖老人即世，片言隻字，俱付丙丁。哲人既逝，斯文恐湮，因於講次，綴輯前聞，參以管見，移易增損，成止觀科上下卷，詒贈後賢，尚亦小補。名貫義者，惟使止觀義理，聯貫昭明，不致埋沒於註解家葛藤脚下去耳。或曰：然則是科，特為智者功臣歟？答：予若講貫佛經時，亦單提契經義理，示人不能步趨智者註解，累累敘科於前，屑屑念註於後，為弘經也。敢謂佛祖功臣，庶非埋沒佛祖宗旨於後人脚跟下之罪人云耳。" }, { "type": "p", "text": "壬戌秋日嗣興天台教觀第五世比丘靈耀序於楞嚴講寺之大樹方丈" }, { "type": "juan", "text": "摩訶止觀貫義科上" }, { "type": "byline", "text": "清　天溪和尚說" }, { "type": "byline", "text": "門人靈耀補定" }, { "type": "juan", "text": "摩訶止觀貫義科上" }, { "type": "juan", "text": "摩訶止觀貫義科下" }, { "type": "byline", "text": "清　天溪和尚說" }, { "type": "byline", "text": "門人靈耀補定" }, { "type": "p", "text": "正破遍竟" } ], "simplified_blocks": [ { "type": "head", "text": "No. 924-A 摩诃止观贯义科序" }, { "type": "p", "text": "荆溪注解三部，均提大义，而于辅行事实，尤为详晰。但湛师著述之时多，讲说之日少，故于科章，殊逊劼毖联贯之妙。后人谬称荆溪三部，必要谨遵，以念注解为讲经，读科头为家法，甚至猜科为注，扯注为科，牵合讹蔓，祖意翻晦。昔天溪老人，唯提大师义意，立科讲授，文旨昭明，如日出地。彼时予有私记，未敢成书，所以冀天溪定科出耳。不图老人即世，片言只字，俱付丙丁。哲人既逝，斯文恐湮，因于讲次，缀辑前闻，参以管见，移易增损，成止观科上下卷，诒赠后贤，尚亦小补。名贯义者，惟使止观义理，联贯昭明，不致埋没于注解家葛藤脚下去耳。或曰：然则是科，特为智者功臣欤？答：予若讲贯佛经时，亦单提契经义理，示人不能步趋智者注解，累累叙科于前，屑屑念注于后，为弘经也。敢谓佛祖功臣，庶非埋没佛祖宗旨于后人脚跟下之罪人云耳。" }, { "type": "p", "text": "壬戌秋日嗣兴天台教观第五世比丘灵耀序于楞严讲寺之大树方丈" }, { "type": "juan", "text": "摩诃止观贯义科上" }, { "type": "byline", "text": "清　天溪和尚说" }, { "type": "byline", "text": "门人灵耀补定" }, { "type": "juan", "text": "摩诃止观贯义科上" }, { "type": "juan", "text": "摩诃止观贯义科下" }, { "type": "byline", "text": "清　天溪和尚说" }, { "type": "byline", "text": "门人灵耀补定" }, { "type": "p", "text": "正破遍竟" } ] }, "special_structures": { "l": 0, "juan": 3, "space": 0, "lg": 0, "byline": 4, "lb": 12283, "head": 3, "form": 0, "p": 9, "def": 0, "entry": 0, "renderable_entry": 0, "empty_entry": 0, "empty_form_entry": 0, "empty_def_entry": 0, "multiple_def_entry": 0 }, "punctuation_status": 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