摩訶止觀 (No. 1911_) in Vol. 46
T1911_.46.0001a01: T1911_.46.0001a02: No.1911[cf.No.1912] T1911_.46.0001a03:
T1911_.46.0001a06: 門人灌頂記 T1911_.46.0001a07: 止觀明靜。前代未聞。智者。大隋開皇十四年 T1911_.46.0001a08: 四月二十六日。於荊州玉泉寺。一夏敷揚二 T1911_.46.0001a09: 時慈霔。雖樂説不窮纔至見境。法輪停轉 T1911_.46.0001a10: 後分弗宣。然挹流尋源聞香討根。論曰。我 T1911_.46.0001a11: 行無師保。經云。受 T1911_.46.0001a12: 上。學而次良。法門浩妙。爲天眞獨朗。爲從 T1911_.46.0001a13: 藍而青。行人若聞付法藏。則識宗元。大覺 T1911_.46.0001a14: 世尊積劫行滿渉六年以伏見擧一指而 T1911_.46.0001a15: 降魔。始鹿苑。中鷲頭。後鶴林。法付大迦葉。 T1911_.46.0001a16: 迦葉八分舍利結集三藏。法付阿難。阿難 T1911_.46.0001a17: 河中入風三昧四派其身。法付商那和修。 T1911_.46.0001a18: 修手雨甘露現五百法門。法付毱多。多在 T1911_.46.0001a19: 俗得三果。受戒得四果。法付提迦多。多登 T1911_.46.0001a20: 壇得初果。三羯磨得四果。法付彌遮迦。迦 T1911_.46.0001a21: 付佛馱難提。提付佛馱蜜多。多授王三歸 T1911_.46.0001a22: 降伏算者。法付脇比丘。比丘出胎髮白手 T1911_.46.0001a23: 放光取經。法付富那奢。奢論勝馬鳴。剃髮 T1911_.46.0001a24: 爲弟子。鳴造頼吒和羅妓。妓音演無常苦 T1911_.46.0001a25: 空。聞者悟道。法付毘羅。羅造無我論。論所 T1911_.46.0001a26: 向處邪見消滅。法付龍樹。樹生生身龍成 T1911_.46.0001a27: 法身。法付提婆。婆鑿天眼施萬肉眼。法付 T1911_.46.0001a28: 羅睺羅。羅識鬼名書降伏外道。法付僧佉 T1911_.46.0001a29: 難提。提説偈試羅漢。法付僧佉耶奢。奢遊 T1911_.46.0001b01: 海見城説偈。法付鳩摩羅馱。馱見萬騎記 T1911_.46.0001b02: 馬色。得人名分別衣。法付闍夜那。那爲犯 T1911_.46.0001b03: 重人作火坑令入懺悔。坑成池罪滅。法 T1911_.46.0001b04: 付盤馱。馱付摩奴羅。羅分恒河爲二分。自 T1911_.46.0001b05: 化一分。法付鶴勒夜那。那付師子。師子爲 T1911_.46.0001b06: 檀彌羅王所害劍斬流乳。付法藏人。始迦 T1911_.46.0001b07: 葉終師子二十三人。末田地與商那同時 T1911_.46.0001b08: 取之。則二十四人。諸師皆金口所記。並是 T1911_.46.0001b09: 聖人能多利益。昔王不立厩於寺。立厩於 T1911_.46.0001b10: 屠。況好世値聖。寧無益耶。又婆羅門貨髑 T1911_.46.0001b11: 髏。孔達者半者不者。達者起塔禮供得生 T1911_.46.0001b12: 天。聞法之要功徳若此。佛爲此益付法藏 T1911_.46.0001b13: 也。此之止觀。天台智者説己心中所行法門。 T1911_.46.0001b14: 智者生光滿室目現雙瞳。行法華經懺發 T1911_.46.0001b15: 陀羅尼。代受法師講金字般若。陳隋二國 T1911_.46.0001b16: 宗爲帝師。安禪而化。位居五品。故經云。施 T1911_.46.0001b17: 四百萬億那由他國人。一一皆與七寶又化 T1911_.46.0001b18: 令得六通。不如初隨喜人百千萬倍。況五 T1911_.46.0001b19: 品耶。文云。即如來使。如來所使行如來事。 T1911_.46.0001b20: 大經云。是初依菩薩。智者師事南岳。南岳徳 T1911_.46.0001b21: 行不可思議。十年專誦。七載方等。九旬常 T1911_.46.0001b22: 坐一時圓證。大小法門朗然洞發。南岳事慧 T1911_.46.0001b23: 文禪師。當齊高之世獨歩河淮。法門非世 T1911_.46.0001b24: 所知。履地戴天莫知高厚。文師用心一依 T1911_.46.0001b25: 釋論。論是龍樹所説。付法藏中第十三師。智 T1911_.46.0001b26: 者觀心論云。歸命龍樹師。驗知龍樹是高祖 T1911_.46.0001b27: 師也。疑者云。中論遣蕩止觀建立。云何得 T1911_.46.0001b28: 同。然天竺注論凡七十家。不應是青目。而 T1911_.46.0001b29: 非諸師。又論云。因縁所生法。我説即是空。
T1911_.46.0001c03: 乘。倶縁實相同名止觀。漸則初淺後深如 T1911_.46.0001c04: 彼梯蹬。不定前後更互。如金剛寶置之日中。 T1911_.46.0001c05: 圓頓初後不二如通者騰空。爲三根性説 T1911_.46.0001c06: 三法門引三譬喩。略説竟。更廣説。漸初亦 T1911_.46.0001c07: 知實相。實相難解漸次易行。先修歸戒翻 T1911_.46.0001c08: 邪向正。止火血刀達三善道。次修禪定 T1911_.46.0001c09: 止欲散網。達色無色定道。次修無漏止三 T1911_.46.0001c10: 界獄。達涅槃道。次修慈悲止於自證。達菩 T1911_.46.0001c11: 薩道。後修實相止二邊偏。達常住道。是爲 T1911_.46.0001c12: 初淺後深。漸次止觀相。不定者。無別階位 T1911_.46.0001c13: 約前漸後頓。更前更後。互淺互深。或事或 T1911_.46.0001c14: 理。或指世界爲第一義。或指第一義爲爲 T1911_.46.0001c15: 人對治。或息觀爲止。或照止爲觀。故名不 T1911_.46.0001c16: 定止觀。疑者云。教境名同相頓爾異。然同而 T1911_.46.0001c17: 不同不同而同。漸次中六。善惡各三。無漏總 T1911_.46.0001c18: 中三。凡十二不同。從多爲言。故名不定。此 T1911_.46.0001c19: 章同大乘同實相。同名止觀。何故名爲辯 T1911_.46.0001c20: 差。然同而不同。不同而同。漸次中九不同。不 T1911_.46.0001c21: 定中四不同。總有十三不同。從多爲言故 T1911_.46.0001c22: 名不同耳。一切聖人皆以無爲法而有差 T1911_.46.0001c23: 別。即其義也。圓頓者。初縁實相造境即中 T1911_.46.0001c24: 無不眞實。繋縁法界一念法界。一色一香 T1911_.46.0001c25: 無非中道。己界及佛界衆生界亦然。陰入皆 T1911_.46.0001c26: 如無苦可捨。無明塵勞即是菩提無集可 T1911_.46.0001c27: 斷。邊邪皆中正無道可修。生死即涅槃無 T1911_.46.0001c28: 滅可證。無苦無集故無世間。無道無滅故 T1911_.46.0001c29: 無出世間。純一實相。實相外更無別法。法 T1911_.46.0002a01: 性寂然名止。寂而常照名觀。雖言初後無 T1911_.46.0002a02: 二無別。是名圓頓止觀。漸與不定置而不 T1911_.46.0002a03: 論。今依經更明圓頓。如了達甚深妙徳賢 T1911_.46.0002a04: 首曰。菩薩於生死最初發心時。一向求菩 T1911_.46.0002a05: 提堅固不可動。彼一念功徳深廣無崖際。 T1911_.46.0002a06: 如來分別説窮劫不能盡。此菩薩聞圓法。 T1911_.46.0002a07: 起圓信。立圓行。住圓位。以圓功徳而自莊 T1911_.46.0002a08: 嚴。以圓力用建立衆生。云何聞圓法。聞生 T1911_.46.0002a09: 死即法身。煩惱即般若。結業即解脱。雖有三 T1911_.46.0002a10: 名而無三體。雖是一體而立三名。是三即 T1911_.46.0002a11: 一相。其實無有異。法身究竟般若解脱亦究 T1911_.46.0002a12: 竟。般若清淨餘亦清淨。解脱自在餘亦自在。 T1911_.46.0002a13: 聞一切法亦如是。皆具佛法無所減少。 T1911_.46.0002a14: 是名聞圓法。云何圓信。信一切法即空即 T1911_.46.0002a15: 假即中。無一二三而一二三。無一二三是 T1911_.46.0002a16: 遮一二三。而一二三是照一二三。無遮無 T1911_.46.0002a17: 照皆究竟清淨自在。聞深不怖聞廣不疑。 T1911_.46.0002a18: 聞非深非廣意而有勇。是名圓信。云何圓 T1911_.46.0002a19: 行。一向專求無上菩提。即邊而中不餘趣 T1911_.46.0002a20: 向。三諦圓修不爲無邊所寂有邊所動。不 T1911_.46.0002a21: 動不寂直入中道。是名圓行。云何入圓位。 T1911_.46.0002a22: 入初住時一住一切住。一切究竟一切清淨 T1911_.46.0002a23: 一切自在。是名圓位。云何圓自在莊嚴。彼經 T1911_.46.0002a24: 廣説自在相。或於此根入正受。或於彼根 T1911_.46.0002a25: 起出説。或於一根雙入出。或於一根不入 T1911_.46.0002a26: 出。餘一一根亦如是。或於此塵入正受。或 T1911_.46.0002a27: 於彼塵起出説 T1911_.46.0002a28: 塵不入出。餘一一塵亦如是。或於此方入 T1911_.46.0002a29: 正受。或於彼方起出説。或於一方雙入出。 T1911_.46.0002b01: 或於一方不入出。或於一物入正受。或 T1911_.46.0002b02: 於一物起出説。或於一物雙入出。或於一 T1911_.46.0002b03: 物不入出。若委説者。秖於一根一塵即入 T1911_.46.0002b04: 即出。即雙入出。即不入出。於正報中一一 T1911_.46.0002b05: 自在。於依報中亦如是。是名圓自在莊嚴。 T1911_.46.0002b06: 譬如日光周四天下。一方中。一方旦。一方 T1911_.46.0002b07: 夕。一方夜半。輪迴不同。秖是一日而四處見 T1911_.46.0002b08: 異。菩薩自在亦如是。云何圓建立衆生。或 T1911_.46.0002b09: 放一光。能令衆生得即空即假即中益。得 T1911_.46.0002b10: 入出雙入出不入出益。歴行住坐臥語默作 T1911_.46.0002b11: 作亦如是。有縁者見如目覩光。無縁不覺 T1911_.46.0002b12: 盲瞽常闇。故擧龍王爲譬。竪遍六天横亘 T1911_.46.0002b13: 四域。興種種雲震種種雷。耀種種電降種 T1911_.46.0002b14: 種雨。龍於本宮不動不搖。而於一切施設 T1911_.46.0002b15: 不同。菩薩亦如是。内自通達即空即假即 T1911_.46.0002b16: 中不動法性。而令獲種種益得種種用。 T1911_.46.0002b17: 是名圓力用建立衆生。初心尚爾。況中後 T1911_.46.0002b18: 心。如來殷勤稱歎此法。聞者歡喜。常啼東請 T1911_.46.0002b19: 善財南求。藥王燒手普明刎頭。一日三捨 T1911_.46.0002b20: 恒河沙身。尚不能報一句之力。況兩肩荷 T1911_.46.0002b21: 負百千萬劫。寧報佛法之恩。一經一説如 T1911_.46.0002b22: 此。餘經亦然。疑者云。餘三昧願聞誠證。然 T1911_.46.0002b23: 經論浩博。不可委引。略擧一兩。淨名云。始 T1911_.46.0002b24: 坐佛樹力降魔。得甘露滅覺道成。三轉法 T1911_.46.0002b25: 輪於大千。其輪本來常清淨。天人得道此爲 T1911_.46.0002b26: 證。三寶於是現世間。此即漸教之始也。又 T1911_.46.0002b27: 云。佛以一音演説法。衆生隨類各得解。或 T1911_.46.0002b28: 有恐怖或歡喜。或生厭離或斷疑。斯則神 T1911_.46.0002b29: 力不共法。此證不定教也。又云。説法不有 T1911_.46.0002c01: 亦不無。以因縁故諸法生。無我無造無受 T1911_.46.0002c02: 者。善惡之業不敗亡。此證頓教也。大品云。 T1911_.46.0002c03: 次第行次第學次第道。此證漸也。又云。以 T1911_.46.0002c04: 衆色裹摩尼珠。置之水中隨物變色。此 T1911_.46.0002c05: 證不定也。又云。從初發心即坐道場。轉 T1911_.46.0002c06: 法輪度衆生。此證頓也。法華云。如是之人 T1911_.46.0002c07: 應以此法漸入佛慧。此證漸也。又云。若不 T1911_.46.0002c08: 信此法。於餘深法中示教利喜。此證不定 T1911_.46.0002c09: 也。又云。正直捨方便但説無上道。此證頓 T1911_.46.0002c10: 也。大經云。從牛出乳乃至醍醐。此證漸也。 T1911_.46.0002c11: 又云。置毒乳中乳即殺人。乃至置毒醍醐 T1911_.46.0002c12: 醍醐殺人。此證不定也。又云。雪山有草名 T1911_.46.0002c13: 曰忍辱。牛若食者即得醍醐。此證頓也。無 T1911_.46.0002c14: 量義云。佛轉法輪微渧先墮淹諸欲塵。開 T1911_.46.0002c15: 涅槃門扇解脱風。除世熱惱致法清涼。次 T1911_.46.0002c16: 降十二因縁雨灑無明地掩邪見光。後澍 T1911_.46.0002c17: 無上大乘普令一切發菩提心。此證漸也。 T1911_.46.0002c18: 華嚴曰。娑伽羅龍車軸雨海餘地不堪。爲 T1911_.46.0002c19: 上根性説圓滿修多羅。二乘如聾如瘂。淨 T1911_.46.0002c20: 名曰。入瞻蔔林不嗅餘香。入此室者但 T1911_.46.0002c21: 聞諸佛功徳之香。首楞嚴曰。擣萬種香爲 T1911_.46.0002c22: 丸。若燒一塵具足衆氣。大品曰。以一切種 T1911_.46.0002c23: 智知一切法。當學般若波羅蜜。法華曰。合 T1911_.46.0002c24: 掌以敬心欲聞具足道。大經曰。譬如有人 T1911_.46.0002c25: 在大海浴。當知是人已用諸河之水。華嚴 T1911_.46.0002c26: 曰。譬如日出先照高山。次照幽谷。次照平 T1911_.46.0002c27: 地。平地不定也。幽谷漸也。高山頓也。上來皆 T1911_.46.0002c28: 是金口誠言。三世如來所尊重法。過去過 T1911_.46.0002c29: 去。久遠久遠。邈無萠始。現在現在。無邊無 T1911_.46.0003a01: 際。未來未來。展轉不窮。若已今當不可 T1911_.46.0003a02: 思議。當知止觀諸佛之師。以法常故諸佛 T1911_.46.0003a03: 亦常。樂我淨等亦復如是。如是引證寧不 T1911_.46.0003a04: 信乎。既信其法須知三文。次第禪門合三 T1911_.46.0003a05: 十卷。今之十軸。是大莊嚴寺法愼私記。不定 T1911_.46.0003a06: 文者如六妙門。以不定意歴十二禪九想 T1911_.46.0003a07: 八背。觀練熏修。因縁六度無礙旋轉縱横自 T1911_.46.0003a08: 在。此是陳尚書令毛喜請智者出此文也。 T1911_.46.0003a09: 圓頓文者。如灌頂荊洲玉泉寺所記十卷是 T1911_.46.0003a10: 也。雖有三文無得執文而自疣害。論云。 T1911_.46.0003a11: 若見若不見般若皆縛皆脱。文亦例然。疑 T1911_.46.0003a12: 者云。諸法寂滅相不可以言宣。大經云。生 T1911_.46.0003a13: 生不可説。乃至不生不生不可説。若通若別 T1911_.46.0003a14: 言語道斷。無能説無所説。身子云。吾聞解 T1911_.46.0003a15: 脱之中無有言説。故吾於此不知所云。淨 T1911_.46.0003a16: 名云。其所説者無説無示。其聽法者無聞 T1911_.46.0003a17: 無得。斯人不能説斯法不可説。而言示 T1911_.46.0003a18: 人。然但引一邊不見其二。大經云。有因 T1911_.46.0003a19: 縁故亦可得説。法華云。無數方便種種因 T1911_.46.0003a20: 縁爲衆生説。又云。以方便力故爲五比丘 T1911_.46.0003a21: 説。若通若別皆可得説。大經云。有眼者爲 T1911_.46.0003a22: 盲人説乳。此指眞諦可説。天王般若云。總 T1911_.46.0003a23: 持無文字。文字顯總持。此指俗諦可説。又 T1911_.46.0003a24: 如來常依二諦説法。淨名云。文字性離即 T1911_.46.0003a25: 是解脱。即説是無説。大經云。若知如來常 T1911_.46.0003a26: 不説法是即多聞。此指不説而是説也。思 T1911_.46.0003a27: 益云。佛及弟子常行二事。若説若默。法華 T1911_.46.0003a28: 云。去來坐立。常宣妙法。如注大雨。又云。若 T1911_.46.0003a29: 欲求佛道常隨多聞人。善知識者是大因 T1911_.46.0003b01: 縁。所謂化導令得見佛。大經云。空中雲雷 T1911_.46.0003b02: 生象牙上華。何時一向無説。若競説默不 T1911_.46.0003b03: 解教意去理逾遠。離説無理離理無説。 T1911_.46.0003b04: 即説無説無説即説。無二無別即事而眞。 T1911_.46.0003b05: 大悲憐愍一切無聞。如月隱重山擧扇類 T1911_.46.0003b06: 之。風息太虚動樹訓之。今人意鈍玄覽則 T1911_.46.0003b07: 難。眼依色入假文則易。若封文爲害。須 T1911_.46.0003b08: 知文非文達一切文非文非不文。能於一 T1911_.46.0003b09: 文得一切解。爲此義故。以三種文作達 T1911_.46.0003b10: 一門也。已略説縁起竟。○今當開章爲 T1911_.46.0003b11: 十。一大意。二釋名。三體相。四攝法。五偏圓。 T1911_.46.0003b12: 六方便。七正觀。八果報。九起教。十旨歸。十 T1911_.46.0003b13: 是數方不多不少。始則標期在茶。終則歸 T1911_.46.0003b14: 宗至極。善始令終總在十章中矣。生起者。 T1911_.46.0003b15: 專次第十章也。至理寂滅無生無生者。無 T1911_.46.0003b16: 起無起者。有因縁故十章通是生起。別論 T1911_.46.0003b17: 前章爲生。次章爲起。縁由趣次亦復如是。 T1911_.46.0003b18: 所謂無量劫來癡惑所覆。不知無明即是明。 T1911_.46.0003b19: 今開覺之故言大意。既知無明即明不復 T1911_.46.0003b20: 流動。故名爲止。朗然大淨呼之爲觀。既聞 T1911_.46.0003b21: 名得體。體即攝法攝於偏圓。以偏圓解起 T1911_.46.0003b22: 於方便。方便既立正觀即成。成正觀已獲 T1911_.46.0003b23: 妙果報。從自得法起教教他。自他倶安同 T1911_.46.0003b24: 歸常寂。秖爲不達無生無起是故生起。既 T1911_.46.0003b25: 了無生無起。心行寂滅。言語道斷。寂然清淨。 T1911_.46.0003b26: 分別者。十章功徳如嚢中有寶。不探示人 T1911_.46.0003b27: 人無見者。今十章幾眞幾俗幾非眞非俗。幾 T1911_.46.0003b28: 聖説聖默非説非默。幾定幾慧幾非定慧。幾目 T1911_.46.0003b29: 足幾非目足。幾因果非因果。幾自他非自他。 T1911_.46.0003c01: 幾共不共非共非不共。幾通別非通別。幾廣 T1911_.46.0003c02: 略非廣略。幾横竪非横竪。如是等種種應自 T1911_.46.0003c03: 在作問。初八章即俗而眞。果報一章即眞而 T1911_.46.0003c04: 俗。旨歸章非眞非俗。正觀聖默。餘八章聖 T1911_.46.0003c05: 説。旨歸非説非默。正觀一分是定。餘八章及 T1911_.46.0003c06: 一分是慧。旨歸非定非慧。大意至正觀是 T1911_.46.0003c07: 因。果報是果。旨歸非因非果。前八章自行 T1911_.46.0003c08: 起教化他。旨歸非自非他。大意至起教是 T1911_.46.0003c09: 目。方便至果報是足。旨歸非目非足。大意 T1911_.46.0003c10: 至正觀共。果報起教不共。旨歸非共非不 T1911_.46.0003c11: 共。大意一通八章別。旨歸非通非別。大意 T1911_.46.0003c12: 略八章廣。旨歸非廣非略。體相竪餘八横。 T1911_.46.0003c13: 旨歸非横非竪。料簡者。問。略指大意同異 T1911_.46.0003c14: 云何。答。通則名異意同。別則略指三門。大 T1911_.46.0003c15: 意在一頓。問。約顯教論顯觀。亦應約祕 T1911_.46.0003c16: 教論密觀。答。既分顯祕。今但明顯不説 T1911_.46.0003c17: 祕。問。分門可爾任論得不。答。或得或不得。 T1911_.46.0003c18: 教是上聖被下之言。聖能顯祕兩説。凡人宣 T1911_.46.0003c19: 述秖可傳顯不能傳祕。聽者因何作觀。 T1911_.46.0003c20: 或得者。六根淨位。能以一妙音遍滿三千 T1911_.46.0003c21: 界。隨意悉能至則能傳祕教。若修觀者。發 T1911_.46.0003c22: 所修顯法不發不修者。發宿習人得論密 T1911_.46.0003c23: 觀。問。初淺後深是漸觀。初深後淺是何觀相。 T1911_.46.0003c24: 答。是不定觀。問。初後倶淺是何觀相。答。小 T1911_.46.0003c25: 乘意非三止觀相也。問。小乘亦是佛説。何 T1911_.46.0003c26: 意言非。若言非者不應言漸。答。既分大小 T1911_.46.0003c27: 小非所論。今言漸者從微至著之漸耳。小 T1911_.46.0003c28: 乘初後倶不知實相。故非今漸也。問。示三 T1911_.46.0003c29: 文者。文是色。色是門爲非門。若是門者。色 T1911_.46.0004a01: 是實相更何所通。若非門者。云何而言一 T1911_.46.0004a02: 色一香皆是中道。答。文門並是實相。衆生多 T1911_.46.0004a03: 顛倒少不顛倒。以文示之。即於文達文非 T1911_.46.0004a04: 文非文非不文。文是其門於門得實相故。 T1911_.46.0004a05: 文是其門門具一切法。即門即非門即非門 T1911_.46.0004a06: 非不門 T1911_.46.0004a07: 括始終冠戴初後。意緩難見今撮爲五。謂 T1911_.46.0004a08: 發大心。修大行。感大果。裂大網。歸大處。云 T1911_.46.0004a09: 何發大心。衆生昏倒不自覺知。勸令醒悟 T1911_.46.0004a10: 上求下化。云何行大行。雖復發心望路 T1911_.46.0004a11: 不動永無達期。勸牢強精進行四種三昧。 T1911_.46.0004a12: 云何感大果。雖不求梵天梵天自應。稱 T1911_.46.0004a13: 揚妙報慰悦其心。云何裂大網。種種經論 T1911_.46.0004a14: 開人眼目。而執此疑彼是一非諸。聞雪謂 T1911_.46.0004a15: 冷乃至聞鶴謂動。今融通經論解結出 T1911_.46.0004a16: 籠。云何歸大處。法無始終法無通塞。若 T1911_.46.0004a17: 知法界法界無始終無通塞。豁然大朗無
T1911_.46.0004a20: 天竺音也此方稱道。質多者天竺音此方言 T1911_.46.0004a21: 心。即慮知之心也。天竺又稱汚栗馱此方 T1911_.46.0004a22: 稱是草木之心也。又稱矣栗馱此方是積 T1911_.46.0004a23: 聚精要者爲心也。今簡非者簡積聚草木等 T1911_.46.0004a24: 心。專在慮知心也。道亦有通有別。今亦簡 T1911_.46.0004a25: 之略爲十。若其心念念專貪瞋癡。攝之不 T1911_.46.0004a26: 還拔之不出。日増月甚起上品十惡。如五 T1911_.46.0004a27: 扇提羅者。此發地獄心行火途道。若其心 T1911_.46.0004a28: 念念欲多眷屬。如海呑流如火焚薪。起 T1911_.46.0004a29: 中品十惡。如調達誘衆者。此發畜生心行 T1911_.46.0004b01: 血途道。若其心念念欲得名聞四遠八方 T1911_.46.0004b02: 稱揚欽詠。内無實徳虚比賢聖。起下品十 T1911_.46.0004b03: 惡。如摩犍提者。此發鬼心行刀途道。若其 T1911_.46.0004b04: 心念念常欲勝彼不耐下人。輕他珍己 T1911_.46.0004b05: 如鴟高飛下視。而外揚仁義禮智信。起下 T1911_.46.0004b06: 品善心行阿脩羅道。若其心念念欣世間 T1911_.46.0004b07: 樂。安其臭身悦其癡心。此起中品善心行 T1911_.46.0004b08: 於人道。若其心念念知三惡苦多。人間苦樂 T1911_.46.0004b09: 相間。天上純樂。爲天上樂關六根不出六 T1911_.46.0004b10: 塵不入。此上品善心行於天道。若其心念 T1911_.46.0004b11: 念欲大威勢。身口意纔有所作一切弭從。 T1911_.46.0004b12: 此發欲界主心行魔羅道。若其心念念欲 T1911_.46.0004b13: 得利智辯聰高才勇哲。鑒達六合十方顒 T1911_.46.0004b14: 顒。此發世智心行尼犍道。若其心念念五 T1911_.46.0004b15: 塵六欲外樂蓋微。三禪樂如石泉其樂内重。 T1911_.46.0004b16: 此發梵心行色無色道。若其心念念知善 T1911_.46.0004b17: 惡輪環。凡夫耽湎賢聖所呵。破惡由淨慧。 T1911_.46.0004b18: 淨慧由淨禪。淨禪由淨戒尚此三法如飢 T1911_.46.0004b19: 如渇。此發無漏心行二乘道。若心若道其 T1911_.46.0004b20: 非甚多。略言十耳。或開上合下。或開下合 T1911_.46.0004b21: 上。令十數方足而已。擧一種爲語端。強 T1911_.46.0004b22: 者先牽。如論云。破戒心墮地獄。慳貪心墮 T1911_.46.0004b23: 餓鬼。無慚愧心墮畜生。即其義也。或先起 T1911_.46.0004b24: 非心。或先起是心。或是非並起。譬象魚風 T1911_.46.0004b25: 並濁池水。象譬外魚譬内。風譬並起。又象 T1911_.46.0004b26: 譬諸非自外而起。魚譬内觀羸弱爲二 T1911_.46.0004b27: 邊所動。風譬内外合雜穢濁混和。又九種 T1911_.46.0004b28: 是生死如蠶自縛。後一是涅槃如獐獨跳。雖 T1911_.46.0004b29: 得自脱未具佛法。倶非故雙簡。前九是世 T1911_.46.0004c01: 間不動不出。後一雖出無大悲倶非雙簡 T1911_.46.0004c02: 也。有爲無爲有漏無漏。善惡染淨縛脱眞俗 T1911_.46.0004c03: 等。種種法門亦如是。又九法約世間苦諦。 T1911_.46.0004c04: 後一非苦諦。雖非苦諦曲拙灰近故雙非 T1911_.46.0004c05: 簡却。次有爲有漏約集諦。後一非集諦。雖 T1911_.46.0004c06: 非集諦曲近灰拙亦雙非簡也。次善惡染淨 T1911_.46.0004c07: 約道諦。後一是道諦。雖是道諦亦如前簡。 T1911_.46.0004c08: 次縛脱眞俗約滅諦。後一雖是滅諦亦如 T1911_.46.0004c09: 前簡。若得此意。歴一切根塵三業四儀生 T1911_.46.0004c10: 心動念。皆此觀察勿令濁心得起。設起速 T1911_.46.0004c11: 滅。如有明眼人能避險惡道。世有聰明人。 T1911_.46.0004c12: 能遠離衆惡。初心行者若見此意。堪爲世 T1911_.46.0004c13: 間而作依止。問。行者自發心他教發心。答 T1911_.46.0004c14: 自他共離皆不可。但是感應道交而論發心 T1911_.46.0004c15: 耳。如子墮水火。父母騷擾救之。淨名云。其 T1911_.46.0004c16: 子得病父母亦病。大經云。父母於病子心 T1911_.46.0004c17: 則偏重。動法性山入生死海。故有病行嬰 T1911_.46.0004c18: 兒行。是名感應發心也。禪經云。佛以四隨 T1911_.46.0004c19: 説法。隨樂隨宜隨治隨義。將護彼意説悦 T1911_.46.0004c20: 其心。附先世習令易受行。觀病輕重設 T1911_.46.0004c21: 藥多少。道機時熟聞即悟道。豈非隨機感 T1911_.46.0004c22: 應利益。智度論四悉檀。世法間隔名世界。 T1911_.46.0004c23: 隨其堪能名爲人。兩悉檀與四隨同。亦是 T1911_.46.0004c24: 感應意也。更引論五復次。一明菩薩種種 T1911_.46.0004c25: 行故。説般若波羅蜜經。二令菩薩増念佛 T1911_.46.0004c26: 三昧故。三説跋致相貎故。四拔弟子惡邪 T1911_.46.0004c27: 故。五説第一義故。説般若波羅蜜經。此五 T1911_.46.0004c28: 復次與四隨四悉皆不異。又與五因縁同。 T1911_.46.0004c29: 若不隨機惱他故。説於彼無益。若大悲雷 T1911_.46.0005a01: 雨得從微之著。論云。眞法及説者聽衆難 T1911_.46.0005a02: 得故。如是則生死非有邊非無邊。實相非 T1911_.46.0005a03: 難非易非有非無。此名眞法。能如此説聽 T1911_.46.0005a04: 名眞説聽。有三悉檀益名有邊。第一義益 T1911_.46.0005a05: 名非有邊非無邊。故知縁起能辦大事。則 T1911_.46.0005a06: 感應意也。然四隨四悉五縁名異意義則同。 T1911_.46.0005a07: 今説之。四隨是大悲應益。悉檀是憐愍遍施。 T1911_.46.0005a08: 蓋左右之異耳。言因縁者。或因於聖縁於 T1911_.46.0005a09: 凡。或因於凡縁於聖。則感應道交。當知三 T1911_.46.0005a10: 法言味相符。則意同。隨樂欲偏語修因所 T1911_.46.0005a11: 尚。世界偏語受報間隔。蓋因果之異耳。便 T1911_.46.0005a12: 宜者選法以擬人。爲人者觀人以逗法。此 T1911_.46.0005a13: 乃欣赴不同耳。又五因縁者。衆生信樂爲因 T1911_.46.0005a14: 佛説一法一切法。大菩提心也。於經是樂 T1911_.46.0005a15: 欲。於論是世界。衆生有大精進勇猛佛説 T1911_.46.0005a16: 一行一切行。則四三昧。於經是便宜。於論 T1911_.46.0005a17: 是爲人。衆生有平等大慧爲因感佛説一 T1911_.46.0005a18: 破一切破。獲勝果報及通經論。於經論倶 T1911_.46.0005a19: 是對治。衆生有佛智眼爲因感佛説一究 T1911_.46.0005a20: 竟一切究竟。得説旨歸寂滅。於經論倶是 T1911_.46.0005a21: 第一義也。又五縁五復次者。菩提心是諸行 T1911_.46.0005a22: 本。論擧種種行蓋枝本之異耳。四三昧是通 T1911_.46.0005a23: 修念佛是別修。蓋通別之異耳。勝報備説依 T1911_.46.0005a24: 正習果報果。跋致偏擧習果入位之相。蓋雙 T1911_.46.0005a25: 隻之異耳。除經論疑滯者。經論是起疑執 T1911_.46.0005a26: 處。拔弟子惡邪者是起過人。人處異耳。本 T1911_.46.0005a27: 末究竟等與第一義名同易見。所以不異 T1911_.46.0005a28: 是爲義同。又聖説多端。或次説或不次説。 T1911_.46.0005a29: 或具説或不具説。或雜説或不雜説。衆生 T1911_.46.0005b01: 禀益不同。或次益不次益。或具益不具益。 T1911_.46.0005b02: 或雜益不雜益。或四悉檀成五縁。五縁成四 T1911_.46.0005b03: 悉。或四悉成一因縁。一因縁成一悉。或一 T1911_.46.0005b04: 一因縁皆具四悉。四悉具五縁。如是等種 T1911_.46.0005b05: 種互相成顯。還以三止觀結之。可以意知。 T1911_.46.0005b06: 又以一止觀結之。發菩提心即是觀。邪僻 T1911_.46.0005b07: 心息即是止。又五略秖是十廣。初五章秖是 T1911_.46.0005b08: 發菩提心一意耳。方便正觀秖是四三昧耳。 T1911_.46.0005b09: 果報一章秖明違順。違即二邊果報。順即勝 T1911_.46.0005b10: 妙果報。起教一章轉其自心利益於他。或 T1911_.46.0005b11: 作佛身施權實。或作九界像對揚漸頓。 T1911_.46.0005b12: 轉漸頓弘通漸頓。旨歸章秖是同歸大處 T1911_.46.0005b13: 祕密藏中。故知略廣意同也○顯是更爲三。 T1911_.46.0005b14: 初四諦。次四弘。後六即。四諦名相出大經聖 T1911_.46.0005b15: 行品。謂生滅無生滅無量無作。生滅者苦集 T1911_.46.0005b16: 是世因果。道滅出世因果。苦則三相遷移。 T1911_.46.0005b17: 集則四心流動。道則對治易奪。滅則滅有還 T1911_.46.0005b18: 無。雖世出世皆是變異。故名生滅四諦也。 T1911_.46.0005b19: 無生者。苦無逼迫一切皆空。豈有空能遣 T1911_.46.0005b20: 空。即色是空。受想行識亦復如是。故無逼 T1911_.46.0005b21: 迫相也。集無和合相者。因果倶空。豈有因 T1911_.46.0005b22: 空與果空合。歴一切貪瞋癡亦復如是。道 T1911_.46.0005b23: 不二相無能治所治。空尚無一云何有二 T1911_.46.0005b24: 耶。法本不然今則無滅。不然不滅故名 T1911_.46.0005b25: 無生四諦也。無量者。分別校計苦有無量 T1911_.46.0005b26: 相。謂一法界苦尚復若干。況十法界則種種 T1911_.46.0005b27: 若干。非二乘若智若眼所能知見。乃是菩薩 T1911_.46.0005b28: 所能明了。謂地獄種種若干差別。鈹剥割截 T1911_.46.0005b29: 燒煮剉切。尚復若干不可稱計。況復餘界種 T1911_.46.0005c01: 種色種種受想行識。塵沙海渧寧當可盡。故 T1911_.46.0005c02: 非二乘知見。菩薩智眼乃能通達。又集有無 T1911_.46.0005c03: 量相。謂貪欲瞋癡種種心種種身口集業若 T1911_.46.0005c04: 干。身曲影斜聲喧響濁。菩薩照之不謬耳。 T1911_.46.0005c05: 又道有無量相。謂析體拙巧方便曲直長短 T1911_.46.0005c06: 權實菩薩精明而不謬濫。又滅有無量相。 T1911_.46.0005c07: 如是方便能滅見諦。如是方便能滅思惟。 T1911_.46.0005c08: 各有若干正助。菩薩洞覽無毫差也。又即 T1911_.46.0005c09: 空方便正助若干皆無若干。雖無若干而 T1911_.46.0005c10: 分別若干無謬無亂。又如是方便能析滅 T1911_.46.0005c11: 四住。又如是方便能體滅四住。如是方便 T1911_.46.0005c12: 能滅塵沙。如是方便能滅無明。雖種種若 T1911_.46.0005c13: 干彼彼不雜。又三悉檀分別故有若干。第 T1911_.46.0005c14: 一義悉檀則無若干。雖無若干從多爲論 T1911_.46.0005c15: 故名若干。稱無量四諦也。無作四諦者。皆 T1911_.46.0005c16: 是實相不可思議。非但第一義諦無復若干。 T1911_.46.0005c17: 若三悉檀及一切法無復若干。此義可知 T1911_.46.0005c18: 不復委記。若以四諦竪對諸土有増有 T1911_.46.0005c19: 減。同居有四。方便則三。實報則二。寂光但 T1911_.46.0005c20: 一。若横敵對者。同居生滅。方便無生滅。實報
T1911_.46.0005c23: 支。集是無明行愛取有等五支。道是對治因 T1911_.46.0005c24: 縁方便。滅是無明滅乃至老死滅。故大經開 T1911_.46.0005c25: 四四諦。亦開四十二因縁。下智觀故得聲聞 T1911_.46.0005c26: 菩提。中智觀故得縁覺菩提。上智觀故得菩 T1911_.46.0005c27: 薩菩提。上上智觀故得佛菩提。又中論偈云。 T1911_.46.0005c28: 因縁所生法。即是生滅。我説即是空。是無生 T1911_.46.0005c29: 滅。亦名爲假名。是無量。亦名中道義。是無 T1911_.46.0006a01: 作。又解。因縁即集。所生即苦。滅苦方便是 T1911_.46.0006a02: 道。苦集盡是滅。又偈言因縁。因縁即無明。 T1911_.46.0006a03: 所生法即行名色六入等。故文云。爲利根弟 T1911_.46.0006a04: 子説十二因縁不生不滅相。指前二十五 T1911_.46.0006a05: 品。爲鈍根弟子説十二因縁生滅相。指後 T1911_.46.0006a06: 兩品。當知論偈總説即四種四諦。別説即四 T1911_.46.0006a07: 種十二因縁也。已分別四四諦竟。諸經明 T1911_.46.0006a08: 種種發菩提心。或言推種種理發菩提心。 T1911_.46.0006a09: 或覩佛種種相發菩提心。或覩種種神通。 T1911_.46.0006a10: 或聞種種法。或遊種種土。或覩種種衆。或 T1911_.46.0006a11: 見修種種行。或見種種法滅。或見種種過。 T1911_.46.0006a12: 或見他受種種苦而發菩提心。略擧十種
T1911_.46.0006a15: 淨。如雲籠月不能妨害。却煩惱已乃見 T1911_.46.0006a16: 法性。經言。滅非眞諦因滅會眞。滅尚非眞 T1911_.46.0006a17: 三諦焉是。煩惱中無菩提菩提中無煩惱。 T1911_.46.0006a18: 是名推生滅四諦上求佛道下化衆生發 T1911_.46.0006a19: 菩提心。推無生四諦發心者。法性不異苦 T1911_.46.0006a20: 集。但迷苦集失法性。如水結爲氷無別 T1911_.46.0006a21: 水也。達苦集無苦集即會法性。苦集尚 T1911_.46.0006a22: 是。何況道滅。經言。煩惱即是菩提。菩提即是 T1911_.46.0006a23: 煩惱。是名推無生四諦上求下化發菩提 T1911_.46.0006a24: 心。推無量者。夫法性者名爲實相。尚非二 T1911_.46.0006a25: 乘境界況復凡夫。出二邊表別有淨法。如
T1911_.46.0006a28: 無二無別。凡法尚是。況二乘乎。離凡法更 T1911_.46.0006a29: 求實相。如避此空彼處求空。即凡法是 T1911_.46.0006b01: 實法。不須捨凡向聖。經言。生死即涅槃。 T1911_.46.0006b02: 一色一香皆是中道。是名推無作四諦上求 T1911_.46.0006b03: 下化發菩提心。若推一法即洞法界達邊 T1911_.46.0006b04: 到底。究竟横竪事理具足。上求下化備在 T1911_.46.0006b05: 其中。方稱發菩提心。菩提名道。道能通到 T1911_.46.0006b06: 横竪彼岸。名發心波羅蜜。故於推理委作 T1911_.46.0006b07: 淺深事理周遍。下去法法例爾◎
T1911_.46.0006b10: T1911_.46.0006b11:
T1911_.46.0006b14: 門人灌頂記 T1911_.46.0006b15: ◎觀佛相好發心者。若見如來。父母生身 T1911_.46.0006b16: 身相昉著。明了得處輝麗灼爍。毘首羯磨所 T1911_.46.0006b17: 不能作。勝轉輪王相好纒絡世間希有。天 T1911_.46.0006b18: 上天下無如佛。十方世界亦無比。願我得 T1911_.46.0006b19: 佛齊聖法王。我度衆生無數無央。是爲見 T1911_.46.0006b20: 應佛相好上求下化發菩提心。若見如來 T1911_.46.0006b21: 知如來無如來。若見相好知相好非相好。 T1911_.46.0006b22: 如來及相皆如虚空。空中無佛況復相好。 T1911_.46.0006b23: 見如來非如來即見如來。見相非相即見 T1911_.46.0006b24: 諸相。願我得佛齊聖法王。我度衆生無數 T1911_.46.0006b25: 無央。是爲見勝應相好上求下化發菩提 T1911_.46.0006b26: 心。若見如來身相一切靡所不現。如明淨 T1911_.46.0006b27: 鏡覩衆色像。一一相好凡聖不得其邊。梵 T1911_.46.0006b28: 天不見其頂。目連不窮其聲。論云。無形第 T1911_.46.0006b29: 一體非莊嚴莊嚴。願我得佛齊聖法王。是 T1911_.46.0006c01: 爲見報佛相好上求下化發菩提心。若見 T1911_.46.0006c02: 如來。知如來智深達罪福相遍照於十方。 T1911_.46.0006c03: 微妙淨法身。具相三十二。一一相好即是實 T1911_.46.0006c04: 相。實相法界具足無減。願我得佛齊聖法 T1911_.46.0006c05: 王。是爲見法佛相好。上求下化發菩提心
T1911_.46.0006c08: 光從阿鼻獄上至有頂。火光晃耀天地洞 T1911_.46.0006c09: 明。日月戢重輝天光隱不現。願我得佛齊
T1911_.46.0006c14: 儀。而於法性未曾動搖。願我得佛齊聖法
T1911_.46.0006c17: 化。不可窮盡。皆不可思議。皆是實相而
T1911_.46.0006c20: 經卷。聞生滅一句。即解世出世法。新新生 T1911_.46.0006c21: 滅念念遷移。戒慧解脱寂靜乃眞。願我得佛
T1911_.46.0006c24: 證。畢竟清淨能所寂然。願我得佛能説淨
T1911_.46.0006c27: 拔。而出生死涅槃之表。願我得佛能爲衆 T1911_.46.0006c28: 生説最上道。獨拔而出如華出水如月處
T1911_.46.0007a02: 三而一。法界祕密常樂具足。願我得佛能 T1911_.46.0007a03: 爲衆生説祕密藏。如福徳人執石成寶執
T1911_.46.0007a06: 生。若聞無生。二乘非分但在菩薩。菩薩先 T1911_.46.0007a07: 無分段生。次無變易生。若聞無生一無生 T1911_.46.0007a08: 一切無生。若聞無量一句例如此。若聞無 T1911_.46.0007a09: 量。謂二乘方便道四諦十六諦等。以爲無 T1911_.46.0007a10: 量。若聞無量。二乘自用伏惑不能化他。 T1911_.46.0007a11: 菩薩用此無量自去惑亦化他。若聞無量。 T1911_.46.0007a12: 謂二乘無分但在菩薩。菩薩用斷界内塵 T1911_.46.0007a13: 沙。亦伏界外塵沙。若聞無量。謂二乘無分 T1911_.46.0007a14: 但在菩薩。菩薩用斷界内外塵沙。亦伏無 T1911_.46.0007a15: 明。若聞無量但在菩薩。菩薩用伏斷無 T1911_.46.0007a16: 明。若聞無作一句例亦如此。若聞無作。謂 T1911_.46.0007a17: 非佛天人修羅所作。二乘證此無作。思益 T1911_.46.0007a18: 云。我等學於無作已作證得。而菩薩不能
T1911_.46.0007a21: 權無作證實無作。若聞無作。謂即權無作 T1911_.46.0007a22: 證實無作。若得此意。隨聞一句通達諸
T1911_.46.0007a25: 因縁所生法我説即是空者。既言因縁所生 T1911_.46.0007a26: 那得即空。須析因縁盡方乃會空。呼方 T1911_.46.0007a27: 空爲即空。亦名假名者。有爲虚弱勢不獨 T1911_.46.0007a28: 立。假衆縁成。頼縁故假非施權之假。亦名 T1911_.46.0007a29: 中道義者。離斷常名中道非佛性中道。若 T1911_.46.0007b01: 作如此解者。雖三句皆空。尚不成即空。 T1911_.46.0007b02: 況復即假即中。此生滅四諦義也。若因縁所 T1911_.46.0007b03: 生法不須破滅。體即是空而不得即假即 T1911_.46.0007b04: 中。設作假中皆順入空。何者。諸法皆即空 T1911_.46.0007b05: 無主我故。假亦即空假施設故。中亦即空離 T1911_.46.0007b06: 斷常二邊故。此三番語雖異倶順入空。退 T1911_.46.0007b07: 非二乘析法。進非別非圓。乃是三獸渡河 T1911_.46.0007b08: 共空之意耳。若謂即空即假即中者。三種邐 T1911_.46.0007b09: 迤各各有異。三語皆空者。無主故空。虚設 T1911_.46.0007b10: 故空。無邊故空。三種皆假者。同有名字故 T1911_.46.0007b11: 假。三語皆中者。中眞中機中實故倶中。此得
T1911_.46.0007b14: 思道斷故。三種皆假者。但有名字故。三種 T1911_.46.0007b15: 皆中者。即是實相故。但以空爲名。即具假 T1911_.46.0007b16: 中。悟空即悟假中。餘亦如是。當知聞於一 T1911_.46.0007b17: 法。起種種解立種種願。即是種種發菩提 T1911_.46.0007b18: 心。此亦可解。其淨土徒衆修行法滅。受苦起 T1911_.46.0007b19: 過。等發菩提心例前可解。不復委記。上來 T1911_.46.0007b20: 所説既多。今以三種止觀結之。然法性尚 T1911_.46.0007b21: 非一法。云何以三四推之。今言一二三四。 T1911_.46.0007b22: 説法性是所迷。苦集是能迷。能迷有輕重 T1911_.46.0007b23: 所迷有即離約界内外分別即有四種苦
T1911_.46.0007b26: 集亦輕。界外利鈍輕重亦如是。法性是所解。 T1911_.46.0007b27: 道滅是能解。所解有即離能解有巧拙。界 T1911_.46.0007b28: 内鈍人所解離能解則拙。利人所解即能解 T1911_.46.0007b29: 亦巧。界外利鈍即離巧拙亦如是。所以者何。 T1911_.46.0007c01: 事理既殊昏惑亦甚。譬如父子兩謂路人瞋 T1911_.46.0007c02: 打倶重。瞋以譬集打以譬苦。若謂煩惱即 T1911_.46.0007c03: 法性事理相即。苦集則輕。實非骨肉兩謂 T1911_.46.0007c04: 父子瞋打則薄。麁細枝本通別遍不遍難易 T1911_.46.0007c05: 等亦如是。或云。界内苦集底滯爲重。界外 T1911_.46.0007c06: 升出爲輕。或界内皮惑故爲淺。界外肉惑故 T1911_.46.0007c07: 爲深。或言。界内隨他意故爲拙。界外隨自 T1911_.46.0007c08: 意故爲巧。或言。界内稱機故爲巧。界外不 T1911_.46.0007c09: 稱機故爲拙。或言。界内有能所故爲麁。 T1911_.46.0007c10: 界外無能所故爲細。或言。界内小道極在 T1911_.46.0007c11: 化城故爲細。界外大道極在寶所故爲麁。 T1911_.46.0007c12: 或言。界内客塵故爲枝。界外同體故爲本。 T1911_.46.0007c13: 或言。界内在初故爲本。界外在後故爲枝。 T1911_.46.0007c14: 或言。界内小大共故爲通。界外獨在大故爲 T1911_.46.0007c15: 別。或言。界内偏故爲小淺故爲別。界外圓 T1911_.46.0007c16: 故爲大無隔故爲通。或言。界内短故爲不 T1911_.46.0007c17: 遍。界外周法界故爲遍。或言。界内在一切 T1911_.46.0007c18: 賢聖共故爲遍。界外獨在大縁故爲不遍。 T1911_.46.0007c19: 或言。界内用二乘方便故爲難斷。界外但 T1911_.46.0007c20: 依無礙慧故爲易斷。如是等種種互説。今 T1911_.46.0007c21: 若結之則易可解。若作淺深輕重者。漸次 T1911_.46.0007c22: 觀意也。若作一實四諦不分別者。圓觀意 T1911_.46.0007c23: 也。若作更互輕重者。不定觀意也。皆是大 T1911_.46.0007c24: 乘法相故須識之。若見此意。即知三種。漸
T1911_.46.0007c27: 隨於惑但感二死。例如小乘惑隨於解則 T1911_.46.0007c28: 有見諦思惟。若解隨於惑但是一分段生死 T1911_.46.0007c29: 耳。問。苦集可是因縁所生法。道滅何故爾。 T1911_.46.0008a01: 答。苦集是所破。道滅是能破。能破從所破 T1911_.46.0008a02: 得名倶是因縁生法。故大經云。因滅無明 T1911_.46.0008a03: 則得熾然三菩提燈。亦是因縁也。問。法性是 T1911_.46.0008a04: 所迷。何故二何故四。答。法性隨權實是故 T1911_.46.0008a05: 二。法性隨根縁是故四。若見此意。例見相
T1911_.46.0008a08: 顯。爲未了者更約四弘。又四諦中多約解 T1911_.46.0008a09: 明上求下化。四弘中多約願明上求下化。 T1911_.46.0008a10: 又四諦中通約三世佛明上求下化。四弘中 T1911_.46.0008a11: 多約未來佛明上求下化。又四諦中多約 T1911_.46.0008a12: 諸根明上求下化。四弘中專約意根明上 T1911_.46.0008a13: 求下化。如此分別令易解。得意者不俟也。 T1911_.46.0008a14: 夫心不孤生必託縁起。意根是因法塵是縁 T1911_.46.0008a15: 所起之心是所生法。此根塵能所三相遷動。 T1911_.46.0008a16: 竊起竊謝。新新生滅念念不住。睒爍如電 T1911_.46.0008a17: 耀。遄疾若奔流。色泡受沫想炎行域識幻。所 T1911_.46.0008a18: 有依報國土田宅妻子財産。一念喪失倏有忽 T1911_.46.0008a19: 無。三界無常一篋偏苦。四山合來無逃避處。 T1911_.46.0008a20: 唯當專心戒定智慧。竪破顛倒横截死海 T1911_.46.0008a21: 超度有流。經言。我昔與汝等不見四眞諦。 T1911_.46.0008a22: 是故久迴轉。火宅如此云何耽湎縱逸嬉戲。 T1911_.46.0008a23: 是故慈悲起四弘誓拔苦與樂。如釋迦之 T1911_.46.0008a24: 見耕墾。似彌勒之觀毀臺。即其義也。以明 T1911_.46.0008a25: 了四諦故非九縛。起四弘誓故非一脱。是 T1911_.46.0008a26: 爲非縛非脱發眞正菩提心。顯是義明矣。次 T1911_.46.0008a27: 秖觀根塵相對一念心起。能生所生無不即 T1911_.46.0008a28: 空。妄謂心起。起無自性無他性。無共性 T1911_.46.0008a29: 無無因性。起時不從自他共離來。去時不 T1911_.46.0008b01: 向東西南北去。此心不在内外兩中間。亦 T1911_.46.0008b02: 不常自有。但有名字名之爲心。是字不住 T1911_.46.0008b03: 亦不不住。不可得故生即無生亦無無生。 T1911_.46.0008b04: 有無倶寂。凡愚謂有智者知無。如水中月 T1911_.46.0008b05: 得喜失憂。大人去取都無欣慘。鏡像幻化亦 T1911_.46.0008b06: 如是。思益云。苦無生集無和合道不二滅 T1911_.46.0008b07: 不生。大經云。解苦無苦而有眞諦。乃至解 T1911_.46.0008b08: 滅無滅而有眞諦。集既即空。不應如彼渇 T1911_.46.0008b09: 鹿馳逐陽焔。苦既即空。不應如彼癡猴 T1911_.46.0008b10: 捉水中月。道既即空。不應言我行即空不 T1911_.46.0008b11: 行不即空。如筏喩者。法尚應捨何況非法。 T1911_.46.0008b12: 滅既即空。不應言衆生壽命誰於此滅而 T1911_.46.0008b13: 證彼滅。生死即空云何可捨。涅槃即空云何 T1911_.46.0008b14: 可得。經言。我不欲令無生法中有修道。若 T1911_.46.0008b15: 四念處乃至八聖道。我不欲令無生法中 T1911_.46.0008b16: 有得果。若須陀洹乃至阿羅漢。依例亦應 T1911_.46.0008b17: 言。我不欲令無生法中有色受想行識。我 T1911_.46.0008b18: 不欲令無生法中有貪欲瞋恚癡。但愍念 T1911_.46.0008b19: 衆生興誓願拔兩苦與二樂。以達苦集 T1911_.46.0008b20: 空故非九縛。達道滅空故非一脱。是爲非 T1911_.46.0008b21: 縛非脱發眞正菩提心。顯是義明矣。秖觀根 T1911_.46.0008b22: 塵一念心起。心起即假。假名之心爲迷解本。 T1911_.46.0008b23: 謂四諦有無量相。三界無別法唯是一心 T1911_.46.0008b24: 作。心如工畫師造種種色。心構六道。分別 T1911_.46.0008b25: 校記無量種別。謂如是見愛是界内輕重集 T1911_.46.0008b26: 相。界外輕重集相。如是生死是分段輕重苦 T1911_.46.0008b27: 相。界外輕重苦相。還翻此心而生於解。譬 T1911_.46.0008b28: 如畫師洗蕩諸色塗以墡彩。所謂觀身不 T1911_.46.0008b29: 淨乃至觀心無常。如是道品紆通化城。觀 T1911_.46.0008c01: 身身空乃至觀心心空。空中無無常。乃至 T1911_.46.0008c02: 無不淨。如是道品直通化城。觀身無常。無 T1911_.46.0008c03: 常即空。乃至觀身法性。非常非無常非空 T1911_.46.0008c04: 非不空。乃至觀心亦如是。如是道品紆通 T1911_.46.0008c05: 寶所。觀身法性。非淨非不淨雙照淨不淨。 T1911_.46.0008c06: 乃至觀心法性。常無常雙照常無常。如是 T1911_.46.0008c07: 道品直通寶所。是人見諦滅名須陀洹。是人 T1911_.46.0008c08: 思惟滅名三果。是人見滅名見地。是人思滅 T1911_.46.0008c09: 名薄名離名已辦乃至侵習名辟支佛。 T1911_.46.0008c10: 是人見思滅名十住。塵沙滅名十行十迴向。 T1911_.46.0008c11: 無明滅名十地等覺妙覺。是人見思塵沙滅 T1911_.46.0008c12: 名十信。無明滅名十住十行十迴向十地等 T1911_.46.0008c13: 覺妙覺。分別十六門道滅不同。及一切洹沙 T1911_.46.0008c14: 佛法。分別校計不可説不可説。如觀掌果 T1911_.46.0008c15: 無有僻謬。皆從心生不餘處來。觀此一心 T1911_.46.0008c16: 能通不可説心。不可説心能通不可説法。不 T1911_.46.0008c17: 可説法能通不可説非心非法。觀一切心亦 T1911_.46.0008c18: 復如是。九縛凡夫不覺不知。如大富盲兒 T1911_.46.0008c19: 坐寶藏中。都無所見。動轉罣礙爲寶所傷。 T1911_.46.0008c20: 二乘熱病謂諸珍寶是鬼虎龍蛇。棄捨馳走。 T1911_.46.0008c21: 竛俜辛苦五十餘年。雖縛脱之殊。倶貧如來 T1911_.46.0008c22: 無上珍寶。起大慈悲誓願拔苦與樂。是爲 T1911_.46.0008c23: 非縛非脱發眞正菩提心。顯是義明矣。次根 T1911_.46.0008c24: 塵相對。一念心起即空即假即中者。若根若 T1911_.46.0008c25: 塵並是法界。並是畢竟空。並是如來藏。並是 T1911_.46.0008c26: 中道。云何即空。並從縁生。縁生即無主。無 T1911_.46.0008c27: 主即空。云何即假。無主而生即是假。云何即 T1911_.46.0008c28: 中。不出法性並皆即中。當知一念即空即 T1911_.46.0008c29: 假即中。並畢竟空。並如來藏。並實相。非三 T1911_.46.0009a01: 而三三而不三。非合非散而合而散。非非 T1911_.46.0009a02: 合非非散。不可一異而一異。譬如明鏡。 T1911_.46.0009a03: 明喩即空。像喩即假。鏡喩即中。不合不散 T1911_.46.0009a04: 合散宛然。不一二三二三無妨。此一念心 T1911_.46.0009a05: 不縱不横不可思議。非但己爾。佛及衆生 T1911_.46.0009a06: 亦復如是。華嚴云。心佛及衆生是三無差 T1911_.46.0009a07: 別。當知己心具一切佛法矣。思益云。愚於 T1911_.46.0009a08: 陰界入而欲求菩提。陰＊界入即是離是 T1911_.46.0009a09: 無菩提。淨名曰。如來解脱當於衆生心行 T1911_.46.0009a10: 中求。衆生即菩提不可復得。衆生即涅槃 T1911_.46.0009a11: 不可復滅。一心既然。諸心亦爾。一切法亦 T1911_.46.0009a12: 爾。普賢觀云。毘盧遮那遍一切處。即其義 T1911_.46.0009a13: 也。當知一切法即佛法。如來法界故。若爾。云 T1911_.46.0009a14: 何復言遊心法界如虚空。又言無明明者 T1911_.46.0009a15: 即畢竟空。此擧空爲言端。空即不空亦即非 T1911_.46.0009a16: 空非不空。又言。一微塵中有大千經卷。心中 T1911_.46.0009a17: 具一切佛法如地種如香丸者。此擧有 T1911_.46.0009a18: 爲言端。有即不有亦即非有非不有。又言。 T1911_.46.0009a19: 一色一香無非中道。此擧中道爲言端。即 T1911_.46.0009a20: 中而邊。即非邊非不邊具足無減。勿守語 T1911_.46.0009a21: 害圓誣罔聖意。若得此解。根塵一念心起。 T1911_.46.0009a22: 根即八萬四千法藏。塵亦爾。一念心起。亦 T1911_.46.0009a23: 八萬四千法藏。佛法界對法界起法界無 T1911_.46.0009a24: 非佛法。生死即涅槃是名苦諦。一塵有三 T1911_.46.0009a25: 塵。一心有三心。一一塵有八萬四千塵勞 T1911_.46.0009a26: 門。一一心亦如是。貪瞋癡亦即是菩提。煩惱 T1911_.46.0009a27: 亦即是菩提。是名集諦。翻一一塵勞門。即 T1911_.46.0009a28: 是八萬四千諸三昧門。亦是八萬四千諸陀 T1911_.46.0009a29: 羅尼門。亦是八萬四千諸對治門。亦成八萬 T1911_.46.0009b01: 四千諸波羅蜜。無明轉即變爲明。如融氷 T1911_.46.0009b02: 成水。更非遠物不餘處來。但一念心普皆 T1911_.46.0009b03: 具足。如如意珠非有寶非無寶。若謂無 T1911_.46.0009b04: 者即妄語。若謂有者即邪見。不可以心知。 T1911_.46.0009b05: 不可以言辯衆生於此不思議不縛法中。 T1911_.46.0009b06: 而思想作縛。於無脱法中而求於脱。是故 T1911_.46.0009b07: 起大慈悲興四弘誓。拔兩苦與兩樂。故 T1911_.46.0009b08: 名非縛非脱發眞正菩提心。前三皆約四 T1911_.46.0009b09: 諦爲語。今約法藏塵勞三昧波羅蜜。其義 T1911_.46.0009b10: 宛然。問。前簡非併言非。今顯是何故併言 T1911_.46.0009b11: 是。答。所言併是者。皆非縛非脱故言併 T1911_.46.0009b12: 是。通皆上求故。又次第漸入到實故言併 T1911_.46.0009b13: 是。又實難知借權顯實故言併是。此三番 T1911_.46.0009b14: 擬世界悉檀言併是也。又權不攝實實則 T1911_.46.0009b15: 攝權。欲令攝顯易見故言併是。此一番擬 T1911_.46.0009b16: 爲人悉檀故言是也。又一菩提心一切菩提 T1911_.46.0009b17: 心。若不説者不知一切。故言併是。此一番 T1911_.46.0009b18: 擬對治悉檀明是。若究竟而論。前三是約 T1911_.46.0009b19: 權後一約實。譬如良醫有一祕方總攝諸 T1911_.46.0009b20: 方。阿伽陀藥功兼諸藥。如食乳糜更無所 T1911_.46.0009b21: 須。一切具足如如意珠。權實顯是其義可 T1911_.46.0009b22: 知。又一是者一大事因縁故。云何爲一。一 T1911_.46.0009b23: 實不虚故。一道清淨故。一切無礙人一道出 T1911_.46.0009b24: 生死故。云何爲大。其性廣博多所含容。大 T1911_.46.0009b25: 智大斷大人所乘。大師子吼大益凡聖。故言 T1911_.46.0009b26: 爲大。事者十方三世佛之儀式。以此自成 T1911_.46.0009b27: 佛道。以此化度衆生。故名爲事。因縁者。衆 T1911_.46.0009b28: 生以此因感佛。佛以此縁起應。故言因 T1911_.46.0009b29: 縁。又是者。不可言三不可言一。不可言 T1911_.46.0009c01: 非三非一而言三一。故名不可思議是也。 T1911_.46.0009c02: 又是者。非作法非佛非天人脩羅所作。常 T1911_.46.0009c03: 境無相常智無縁。以無縁智縁無相境。無 T1911_.46.0009c04: 相之境相無縁之智。智境冥一而言境智。故 T1911_.46.0009c05: 名無作也。又是者。如文殊問經云。破一切 T1911_.46.0009c06: 發名發菩提心。常隨菩提相而發菩提心。 T1911_.46.0009c07: 又無發而發無隨而隨。又過一切破過一 T1911_.46.0009c08: 切隨雙照破隨。名發菩提心。如此三種不 T1911_.46.0009c09: 一不異。如理如事如非理非事。故名爲 T1911_.46.0009c10: 是。若例此義。無作不可思議。一大事因縁等 T1911_.46.0009c11: 諸法門。皆言破皆言隨。皆言非破非隨雙 T1911_.46.0009c12: 照破隨。又前三是上中下智所觀。後一是上 T1911_.46.0009c13: 上智所觀。前三是共。後一是不共。前三淺近
T1911_.46.0009c16: 中眞。了義中了義。玄中玄。妙中妙。不可思議 T1911_.46.0009c17: 中不可思議。若能如此簡非顯是。體權識 T1911_.46.0009c18: 實而發心者。是一切諸佛種。譬如金剛從 T1911_.46.0009c19: 金性生。佛菩提心從大悲起。是諸行先。 T1911_.46.0009c20: 如服阿娑羅藥先用清水。諸行中最。如諸 T1911_.46.0009c21: 根中命根爲最。佛正法正行中此心爲最。 T1911_.46.0009c22: 如太子生具王儀相。大臣恭敬有大聲名。 T1911_.46.0009c23: 如迦陵頻伽鳥 T1911_.46.0009c24: 心有大勢力。如師子筋弦。如師子乳。如金 T1911_.46.0009c25: 剛槌。如那羅延箭。具足衆寶能除貧苦如 T1911_.46.0009c26: 如意珠。雖小懈怠小失威儀。猶勝二乘功 T1911_.46.0009c27: 徳。擧要言之。此心即具一切菩薩功徳。能 T1911_.46.0009c28: 成三世無上正覺。若解此心任運達於止 T1911_.46.0009c29: 觀。無發無礙即是觀。其性寂滅即是止。止觀 T1911_.46.0010a01: 即菩提。菩提即止觀。寶梁經云。比丘不修 T1911_.46.0010a02: 比丘法。大千無唾處。況受人供養。六十比 T1911_.46.0010a03: 丘悲泣白佛。我等乍死不能受人供養。佛 T1911_.46.0010a04: 言。汝起慚愧心善哉善哉。一比丘白佛。何 T1911_.46.0010a05: 等比丘能受供養。佛言。若在比丘數修僧 T1911_.46.0010a06: 業得僧利者。是人能受供養。四果四向是 T1911_.46.0010a07: 僧數。三十七品是僧業。四果是僧利。比丘重 T1911_.46.0010a08: 白佛。若發大乘心者復云何。佛言。若發大 T1911_.46.0010a09: 乘心求一切智。不墮數不修業不得利。 T1911_.46.0010a10: 能受供養。比丘驚問。云何是人能受供養。 T1911_.46.0010a11: 佛言。是人受衣用敷大地。受摶食若須彌 T1911_.46.0010a12: 山。亦能畢報施主之恩。當知小乘之極果 T1911_.46.0010a13: 不及大乘之初初。又如來密藏經説。若人 T1911_.46.0010a14: 父爲縁覺而害。盜三寶物。母爲羅漢而汚。 T1911_.46.0010a15: 不實事謗佛。兩舌間賢聖。惡口罵聖人。壞 T1911_.46.0010a16: 亂求法者。五逆初業之瞋。奪持戒人物之 T1911_.46.0010a17: 貪。邊見之癡。是爲十惡惡者。若能知如來 T1911_.46.0010a18: 説因縁法。無我人衆生壽命。無生無滅無 T1911_.46.0010a19: 染無著本性清淨。又於一切法知本性清 T1911_.46.0010a20: 淨。解知信入者。我不説是人趣向地獄及 T1911_.46.0010a21: 諸惡道果。何以故。法無積聚法無集惱。一 T1911_.46.0010a22: 切法不生不住。因縁和合而得生起起已 T1911_.46.0010a23: 還滅。若心生已滅。一切結使亦生已滅。如是 T1911_.46.0010a24: 解無犯處。若有犯有住無有是處。如百年 T1911_.46.0010a25: 闇室若然燈時。闇不可言我是室＊主。住此 T1911_.46.0010a26: 久而不肯去。燈若生闇即滅。其義亦如是。 T1911_.46.0010a27: 此經具指前四菩提心。若知如來説因縁 T1911_.46.0010a28: 法。即指初菩提心。若無生無滅指第二菩提 T1911_.46.0010a29: 心。若本性清淨指第三菩提心。若於一切法 T1911_.46.0010b01: 知本性清淨。指第四菩提心。初菩提心已能 T1911_.46.0010b02: 除重重十惡。況第二第三第四菩提心耶。行 T1911_.46.0010b03: 者聞此勝妙功徳當自慶幸。如闇處伊蘭 T1911_.46.0010b04: 得光明栴檀。問。因縁語通。何意初觀獨當 T1911_.46.0010b05: 其名。答。以最初當名耳。又因縁事相初觀 T1911_.46.0010b06: 爲便。若言生滅者即別。後三例有通別。而 T1911_.46.0010b07: 從別受名耳○約六即顯是者。爲初心是 T1911_.46.0010b08: 後心是。答。如論焦炷。非初不離初。非後 T1911_.46.0010b09: 不離後。若智信具足。聞一念即是信故不 T1911_.46.0010b10: 謗智故不懼。初後皆是。若無信高推聖境 T1911_.46.0010b11: 非己智分。若無智起増上慢謂己均佛。初 T1911_.46.0010b12: 後倶非。爲此事故須知六即。謂理即。名字 T1911_.46.0010b13: 即。觀行即。相似即。分眞即。究竟即。此六即 T1911_.46.0010b14: 者。始凡終聖。始凡故除疑怯。終聖故除
T1911_.46.0010b17: 可思議。如上説。三諦一諦非三非一。一色 T1911_.46.0010b18: 一香一切法。一切心亦復如是。是名理即 T1911_.46.0010b19: 是菩提心。亦是理即止觀。即寂名止即照名 T1911_.46.0010b20: 觀。名字即者。理雖即是日用不知。以未 T1911_.46.0010b21: 聞三諦全不識佛法。如牛羊眼不解方 T1911_.46.0010b22: 隅。或從知識或從經卷。聞上所説一實菩 T1911_.46.0010b23: 提。於名字中通達解了。知一切法皆是佛 T1911_.46.0010b24: 法。是爲名字即菩提。亦是名字止觀。若未 T1911_.46.0010b25: 聞時處處馳求。既得聞已。攀覓心息名止。 T1911_.46.0010b26: 但信法性不信其諸名爲觀。觀行即是者。 T1911_.46.0010b27: 若但聞名口説。如蟲食木偶得成字。是蟲 T1911_.46.0010b28: 不知是字非字。既不通達寧是菩提。必須 T1911_.46.0010b29: 心觀明了理慧相應。所行如所言。所言如 T1911_.46.0010c01: 所行。華首云。言説多不行我不以言説。但 T1911_.46.0010c02: 心行菩提。此心口相應是觀行菩提。釋論四 T1911_.46.0010c03: 句評聞慧具足。如眼得日照了無僻。觀行 T1911_.46.0010c04: 亦如是。雖未契理觀心不息。如首楞嚴 T1911_.46.0010c05: 中射的喩。是名觀行菩提。亦名觀行止觀。
T1911_.46.0010c08: 隣的名相似觀慧。一切世間治生産業不相 T1911_.46.0010c09: 違背。所有思想籌量皆是先佛經中所説。如 T1911_.46.0010c10: 六根清淨中説。圓伏無明名止。似中道慧名
T1911_.46.0010c13: 住。乃至等覺。無明微薄智慧轉著。如從初 T1911_.46.0010c14: 日至十四日。月光垂圓闇垂盡。若人應以 T1911_.46.0010c15: 佛身得度者。即八相成道。應以九法界身 T1911_.46.0010c16: 得度者。以普門示現。如經廣説。是名分 T1911_.46.0010c17: 眞菩提。亦名分眞止觀分眞智斷。究竟即 T1911_.46.0010c18: 菩提者。等覺一轉入於妙覺。智光圓滿不 T1911_.46.0010c19: 復可増。名菩提果。大涅槃斷更無可斷。名 T1911_.46.0010c20: 果果。等覺不通唯佛能通。過茶無道可説。 T1911_.46.0010c21: 故名究竟菩提。亦名究竟止觀。總以譬譬 T1911_.46.0010c22: 之。譬如貧人家有寶藏而無知者。知識示 T1911_.46.0010c23: 之即得知也。耘除草穢而掘出之漸漸得
T1911_.46.0010c26: 判圓位。會之發心對名字。伏心對觀行。明 T1911_.46.0010c27: 心對相似。出到對分眞。無上對究竟。又用 T1911_.46.0010c28: 彼名名圓位。發心是十住。伏心是十行。問。 T1911_.46.0010c29: 住已斷。行云何伏。答。此用眞道伏。例如小 T1911_.46.0011a01: 乘破見名斷思惟名伏。明心是十迴向。出 T1911_.46.0011a02: 到是十地。無上是妙覺。又從十住具五菩 T1911_.46.0011a03: 提。乃至妙覺究竟五菩提。故地義云。從初一 T1911_.46.0011a04: 地具諸地功徳。即其義也 T1911_.46.0011a05: 六即。答。圓觀諸法皆云六即。故以圓意 T1911_.46.0011a06: 約一切法悉用六即判位。餘不爾故不用 T1911_.46.0011a07: 之。當其教用之胡爲不得。而淺近非教正 T1911_.46.0011a08: 意也。然上來簡非。先約苦諦升沈世間簡 T1911_.46.0011a09: 耳。次約四諦智曲拙淺近簡耳。次約四弘 T1911_.46.0011a10: 行願。次約六即位。展轉深細方乃顯是。故 T1911_.46.0011a11: 知明月神珠在九重淵内驪龍頷下。有志有 T1911_.46.0011a12: 徳方乃致之。豈如世人麁淺浮虚。競執瓦 T1911_.46.0011a13: 石草木妄謂爲寶。末學膚受太無所知◎
T1911_.46.0011a16: T1911_.46.0011a17:
T1911_.46.0011a20: 門人灌頂記 T1911_.46.0011a21: ◎二勸進四種三昧入菩薩位。説是止觀 T1911_.46.0011a22: 者。夫欲登妙位非行不階。善解鑚搖醍 T1911_.46.0011a23: 醐可獲。法華云。又見佛子修種種行以求 T1911_.46.0011a24: 佛道。行法衆多略言其四。一常坐。二常行。 T1911_.46.0011a25: 三半行半坐。四非行非坐。通稱三昧者。調 T1911_.46.0011a26: 直定也。大論云。善心一處住不動。是名三 T1911_.46.0011a27: 昧。法界是一處。正觀能住不動。四行爲縁。 T1911_.46.0011a28: 觀心藉縁調直。故稱三昧也。一常坐者。 T1911_.46.0011a29: 出文殊説文殊問兩般若。名爲一行三昧。今 T1911_.46.0011b01: 初明方法。次明勸修。方法者。身論開遮。口 T1911_.46.0011b02: 論説默。意論止觀。身開常坐遮行住臥。或 T1911_.46.0011b03: 可處衆獨則彌善。居一靜室或空閑地。離 T1911_.46.0011b04: 諸喧鬧。安一繩床傍無餘座。九十日爲一 T1911_.46.0011b05: 期。結跏正坐項脊端直。不動不搖不萎不 T1911_.46.0011b06: 倚。以坐自誓。肋不拄床。況復屍臥遊戲住 T1911_.46.0011b07: 立。除經行食便利。隨一佛方面端坐正向。 T1911_.46.0011b08: 時刻相續無須臾廢。所開者專坐。所遮者 T1911_.46.0011b09: 勿犯。不欺佛不負心不誑衆生。口説默 T1911_.46.0011b10: 者。若坐疲極。或疾病所困。或睡蓋所覆。内 T1911_.46.0011b11: 外障侵奪正念心不能遣却。當專稱一佛 T1911_.46.0011b12: 名字。慚愧懺悔以命自歸。與稱十方佛名 T1911_.46.0011b13: 功徳正等。所以者何。如人憂喜欝怫擧聲歌 T1911_.46.0011b14: 哭悲笑則暢。行人亦爾。風觸七處成身業。 T1911_.46.0011b15: 聲響出脣成口業。二能助意成機感佛俯 T1911_.46.0011b16: 降。如人引重自力不前。假傍救助則蒙輕 T1911_.46.0011b17: 擧。行人亦爾。心弱不能排障。稱名請護惡 T1911_.46.0011b18: 縁不能壞。若於法門未了。當親近解般 T1911_.46.0011b19: 若者。如聞修學。能入一行三昧面見諸佛 T1911_.46.0011b20: 上菩薩位。誦經誦呪尚喧於靜。況世俗言 T1911_.46.0011b21: 語耶。意止觀者。端坐正念。蠲除惡覺捨諸 T1911_.46.0011b22: 亂想。莫雜思惟不取相貎。但專繋縁法界 T1911_.46.0011b23: 一念法界。繋縁是止。一念是觀。信一切法 T1911_.46.0011b24: 皆是佛法。無前無後無復際畔。無知者無 T1911_.46.0011b25: 説者。若無知無説則非有非無。非知者 T1911_.46.0011b26: 非不知者。離此二邊住無所住。如諸佛 T1911_.46.0011b27: 住安處寂滅法界。聞此深法勿生驚怖。此 T1911_.46.0011b28: 法界亦名菩提。亦名不可思議境界。亦名 T1911_.46.0011b29: 般若。亦名不生不滅。如是等一切法與法 T1911_.46.0011c01: 界無二無別。聞無二無別勿生疑惑。能 T1911_.46.0011c02: 如是觀者。是觀如來十號。觀如來時不謂 T1911_.46.0011c03: 如來爲如來。無有如來爲如來。亦無如來 T1911_.46.0011c04: 智能知如來者。如來及如來智。無二相。無 T1911_.46.0011c05: 動相。不作相。不在方不離方。非三世非 T1911_.46.0011c06: 不三世。非二相非不二相。非垢相非淨 T1911_.46.0011c07: 相。此觀如來甚爲希有。猶如虚空無有 T1911_.46.0011c08: 過失増長正念。見佛相好如照水鏡自 T1911_.46.0011c09: 見其形。初見一佛。次見十方佛。不用神 T1911_.46.0011c10: 通往見佛。唯住此處見諸佛。聞佛説法。 T1911_.46.0011c11: 得如實義。爲一切衆生見如來。而不取如 T1911_.46.0011c12: 來相。化一切衆生向涅槃而不取涅槃相。 T1911_.46.0011c13: 爲一切衆生發大莊嚴而不見莊嚴相。無 T1911_.46.0011c14: 形無相無見聞知。佛不證得是爲希有。何 T1911_.46.0011c15: 以故。佛即法界。若以法界證法界即是諍 T1911_.46.0011c16: 論。無證無得。觀衆生相如諸佛相。衆生界 T1911_.46.0011c17: 量如諸佛界量。諸佛界量不可思議。衆生界 T1911_.46.0011c18: 量亦不可思議。衆生界住如虚空住。以不住 T1911_.46.0011c19: 法以無相法住般若中。不見凡法云何 T1911_.46.0011c20: 捨。不見聖法云何取。生死涅槃垢淨亦如 T1911_.46.0011c21: 是。不捨不取但住實際。如此觀衆生眞 T1911_.46.0011c22: 佛法界。觀貪欲瞋癡諸煩惱。恒是寂滅行。是 T1911_.46.0011c23: 無動行。非生死法非涅槃法。不捨諸見不 T1911_.46.0011c24: 捨無爲。而修佛道。非修道非不修道。是 T1911_.46.0011c25: 名正住煩惱法界也。觀業重者。無出五 T1911_.46.0011c26: 逆。五逆即是菩提。菩提五逆無二相。無覺 T1911_.46.0011c27: 者。無知者。無分別者。逆罪相實相相。皆不 T1911_.46.0011c28: 可思議不可壞。本無本性。一切業縁皆住 T1911_.46.0011c29: 實際。不來不去非因非果。是爲觀業即是 T1911_.46.0012a01: 法界印。法界印四魔所不能壞魔不得便。 T1911_.46.0012a02: 何以故。魔即法界印。法界印云何毀法界印。 T1911_.46.0012a03: 以此意歴一切法亦應可解。上所説者 T1911_.46.0012a04: 皆是經文。勸修者。稱實功徳奬於行者。法 T1911_.46.0012a05: 界法是佛眞法。是菩薩印。聞此法不驚不 T1911_.46.0012a06: 畏。乃從百千萬億佛所久植徳本。譬如長 T1911_.46.0012a07: 者失摩尼珠後還得之。心甚歡喜。四衆不 T1911_.46.0012a08: 聞此法。心則苦惱。若聞信解歡喜亦然。當 T1911_.46.0012a09: 知此人即是見佛。已曾從文殊聞是法。身 T1911_.46.0012a10: 子曰。諦了此義是名菩薩摩訶薩。彌勒云。 T1911_.46.0012a11: 是人近佛座佛覺此法故。故文殊云。聞此 T1911_.46.0012a12: 法不驚即是見佛。佛言。即住不退地具六 T1911_.46.0012a13: 波羅蜜。具一切佛法矣。若人欲得一切佛 T1911_.46.0012a14: 法相好威儀説法音聲十力無畏者。當行此 T1911_.46.0012a15: 一行三昧。勤行不懈則能得入。如治摩尼 T1911_.46.0012a16: 珠隨磨隨光。證不可思議功徳。菩薩能知 T1911_.46.0012a17: 速得菩提。比丘比丘尼聞不驚。即隨佛出 T1911_.46.0012a18: 家。信士信女聞不驚。即眞歸依。此之稱譽
T1911_.46.0012a21: 出般舟三昧經翻爲佛立。佛立三義。一佛 T1911_.46.0012a22: 威力。二三昧力。三行者本功徳力。能於定 T1911_.46.0012a23: 中見十方現在佛在其前立。如明眼人清 T1911_.46.0012a24: 夜觀星。見十方佛亦如是多。故名佛立三 T1911_.46.0012a25: 昧。十住婆沙偈云。是三昧住處。少中多差別。 T1911_.46.0012a26: 如是種種相。亦應須論議。住處者。或於初 T1911_.46.0012a27: 禪二三四中間。發是勢力能生三昧故名 T1911_.46.0012a28: 住處。初禪少二禪中三四多。或少時住名少。 T1911_.46.0012a29: 或見世界少。或見佛少故名少。中多亦如 T1911_.46.0012b01: 是。身開常行。行此法時避惡知識及癡人 T1911_.46.0012b02: 親屬郷里。常獨處止不得希望他人有所 T1911_.46.0012b03: 求索。常乞食不受別請。嚴飾道場備諸供 T1911_.46.0012b04: 具香餚甘果。盥沐其身。左右出入改換衣 T1911_.46.0012b05: 服。唯專行旋。九十日爲一期。須明師善内 T1911_.46.0012b06: 外律能開除妨障。於所聞三昧處如視 T1911_.46.0012b07: 世尊。不嫌不恚不見短長。當割肌肉供 T1911_.46.0012b08: 養師。況復餘耶。承事師如僕奉大家。若於 T1911_.46.0012b09: 師生惡。求是三昧終難得。須外護如母 T1911_.46.0012b10: 養子。須同行如共渉險。須要期誓願使 T1911_.46.0012b11: 我筋骨枯朽。學是三昧不得終不休息。起 T1911_.46.0012b12: 大信無能壞者。起大精進無能及者。所入 T1911_.46.0012b13: 智無能逮者。常與善師從事。終竟三月不 T1911_.46.0012b14: 得念世間想欲如彈指頃。三月終竟不得 T1911_.46.0012b15: 臥出如彈指頃。終竟三月行不得休息。除 T1911_.46.0012b16: 坐食左右。爲人説經不得希望衣食。婆沙 T1911_.46.0012b17: 偈云。親近善知識。精進無懈怠。智慧甚堅 T1911_.46.0012b18: 牢。信力無妄動。口説默者。九十日身常行 T1911_.46.0012b19: 無休息。九十日口常唱阿彌陀佛名無休 T1911_.46.0012b20: 息。九十日心常念阿彌陀佛無休息。或唱 T1911_.46.0012b21: 念倶運。或先念後唱。或先唱後念。唱念相繼 T1911_.46.0012b22: 無休息時。若唱彌陀即是唱十方佛功徳 T1911_.46.0012b23: 等。但專以彌陀爲法門主。擧要言之。歩歩 T1911_.46.0012b24: 聲聲念念唯在阿彌陀佛。意論止觀者。念 T1911_.46.0012b25: 西方阿彌陀佛。去此十萬億佛刹。在寶地寶 T1911_.46.0012b26: 池寶樹寶堂。衆菩薩中央坐説經。三月常念 T1911_.46.0012b27: 佛。云何念。念三十二相。從足下千輻輪相。 T1911_.46.0012b28: 一一逆縁念諸相乃至無見頂。亦應從頂 T1911_.46.0012b29: 相順縁。乃至千輻輪。令我亦逮是相。又念 T1911_.46.0012c01: 我當從心得佛從身得佛。佛不用心得 T1911_.46.0012c02: 不用身得。不用心得佛色。不用色得佛 T1911_.46.0012c03: 心。何以故。心者佛無心。色者佛無色。故不 T1911_.46.0012c04: 用色心得三菩提。佛色已盡乃至識已盡。 T1911_.46.0012c05: 佛所説盡者癡人不知智者曉了。不用身 T1911_.46.0012c06: 口得佛。不用智慧得佛。何以故。智慧索 T1911_.46.0012c07: 不可得。自索我了不可得。亦無所見。一切
T1911_.46.0012c10: 佛。又如舍衞有女名須門。聞之心喜。夜夢 T1911_.46.0012c11: 從事。覺已念之。彼不來我不往。而樂事宛 T1911_.46.0012c12: 然。當如是念佛。如人行大澤飢渇夢得 T1911_.46.0012c13: 美食覺已腹空。自念一切所有法皆如夢。 T1911_.46.0012c14: 當如是念佛。數數念莫得休息。用是念 T1911_.46.0012c15: 當生阿彌陀佛國。是名如相念。如人以寶 T1911_.46.0012c16: 倚瑠璃上影現其中。亦如比丘觀骨骨起 T1911_.46.0012c17: 種種光。此無持來者。亦無有是骨。是意作 T1911_.46.0012c18: 耳。如鏡中像不外來不中生。以鏡淨故自 T1911_.46.0012c19: 見其形。行人色清淨所有者清淨。欲見佛即
T1911_.46.0012c22: 作佛心自見心見佛心。是佛心是我心見佛。 T1911_.46.0012c23: 心不自知心心不自見心。心有想爲癡心 T1911_.46.0012c24: 無想是泥洹。是法無可示者皆念所爲。設
T1911_.46.0012c27: 洹。諸佛從心得解脱。心者無垢名清淨。五 T1911_.46.0012c28: 道鮮潔不受色。有解此者成大道。是名佛 T1911_.46.0012c29: 印。無所貪無所著。無所求無所想。所有 T1911_.46.0013a01: 盡所欲盡。無所從生無所可滅。無所壞 T1911_.46.0013a02: 敗。道要道本。是印二乘不能壞。何況魔邪
T1911_.46.0013a05: 法心得中勢力。次念實佛得佛上勢力。 T1911_.46.0013a06: 而不著色法二身。偈云。不貪著色身。法身 T1911_.46.0013a07: 亦不著。善知一切法永寂如虚空。勸修者。 T1911_.46.0013a08: 若人欲得智慧如大海。令無能爲我作師 T1911_.46.0013a09: 者。於此坐不運神通。悉見諸佛。悉聞所 T1911_.46.0013a10: 説。悉能受持者。常行三昧。於諸功徳最爲 T1911_.46.0013a11: 第一。此三昧是諸佛母。佛眼佛父無生大悲 T1911_.46.0013a12: 母。一切諸如來從是二法生。碎大千地及 T1911_.46.0013a13: 草木爲塵。一塵爲一佛刹。滿爾世界中寶 T1911_.46.0013a14: 用布施其福甚多。不如聞此三昧不驚不 T1911_.46.0013a15: 畏。況信受持讀誦爲人説。況定心修習如 T1911_.46.0013a16: T1911_.46.0013a17: 沙云。劫火官賊怨毒龍獸衆病侵是人者無 T1911_.46.0013a18: 有是處。此人常爲天龍八部諸佛皆共護 T1911_.46.0013a19: 念稱讃。皆共欲見共來其所。若聞此三昧 T1911_.46.0013a20: 如上四番功徳皆隨喜。三世諸佛菩薩皆隨 T1911_.46.0013a21: 喜。復勝上四番功徳。若不修如是法失無 T1911_.46.0013a22: 量重寶。人天爲之憂悲。如齆人把栴檀而
T1911_.46.0013a25: 身開遮。口説默。意止觀。此出二經。方等云。 T1911_.46.0013a26: 旋百二十匝却坐思惟。法華云。其人若行若 T1911_.46.0013a27: 立讀誦是經。若坐思惟是經。我乘六牙白 T1911_.46.0013a28: 象現其人前。故知倶用半行半坐爲方法 T1911_.46.0013a29: 也。方等至尊不可聊爾。若欲修習神明爲 T1911_.46.0013b01: 證。先求夢王。若得見一是許懺悔。於閑 T1911_.46.0013b02: 靜處莊嚴道場。香泥塗地及室内外。作圓 T1911_.46.0013b03: 壇彩畫懸五色幡。燒海岸香然燈敷高座。 T1911_.46.0013b04: 請二十四尊像多亦無妨。設餚饌盡心力。 T1911_.46.0013b05: 須新淨衣鞵屩。無新浣故。出入著脱無令 T1911_.46.0013b06: 參雜。七日長齋。日三時洗浴。初日供養僧 T1911_.46.0013b07: 隨意多少。別請一明了内外律者爲師。 T1911_.46.0013b08: 受二十四戒及陀羅尼呪。對師説罪。要用 T1911_.46.0013b09: 月八日十五日。當以七日爲一期。決不可 T1911_.46.0013b10: 減。若能更進隨意堪任。十人已還不得出 T1911_.46.0013b11: 此。俗人亦許。須辦單縫三衣備佛法式 T1911_.46.0013b12: 也。口説默者。預誦陀羅尼呪一篇使利。 T1911_.46.0013b13: 於初日分異口同音。三遍召請三寶十佛。 T1911_.46.0013b14: 方等父母。十法王子。召請法在國清百録中。 T1911_.46.0013b15: 請竟燒香運念三業供養。供養訖禮前所請 T1911_.46.0013b16: 三寶。禮竟以志誠心悲泣雨涙。陳悔罪咎 T1911_.46.0013b17: 竟。起旋百二十匝。一旋一呪不遲不疾不 T1911_.46.0013b18: 高不下。旋呪竟禮十佛方等十法王子。如 T1911_.46.0013b19: 是作已。却坐思惟。思惟訖。更起旋呪。旋呪 T1911_.46.0013b20: 竟。更却坐思惟。周而復始。終竟七日。其法如 T1911_.46.0013b21: 是。從第二時略召請。餘悉如常。意止觀 T1911_.46.0013b22: 者。經令思惟。思惟摩訶袒持陀羅尼。翻爲 T1911_.46.0013b23: 大祕要遮惡持善。祕要秖是實相中道正空。 T1911_.46.0013b24: 經言。吾從眞實中來。眞實者寂滅相。寂滅 T1911_.46.0013b25: 相者無有所求。求者亦空。得者著者。實者 T1911_.46.0013b26: 來者。語者問者悉空。寂滅涅槃亦復皆空。一
T1911_.46.0013c02: 空慧歴一切事無不成觀。方等者。或言 T1911_.46.0013c03: 廣平。今言。方者法也。般若有四種方法。謂 T1911_.46.0013c04: 四門入清涼池即方也。所契之理平等大慧 T1911_.46.0013c05: 即等也。令求夢王。即二觀前方便也。道場 T1911_.46.0013c06: 即清淨境界也。治五住糠顯實相米。亦是 T1911_.46.0013c07: 定慧用莊嚴法身也。香塗者。即無上尸羅 T1911_.46.0013c08: 也。五色蓋者。觀五陰免子縛起大慈悲 T1911_.46.0013c09: 覆法界也。圓壇者。即實相不動地也。繒旛 T1911_.46.0013c10: 即翻法界上迷生動出之解。旛壇不相離。 T1911_.46.0013c11: 即動出不動出不相離也。香燈即戒慧也。高 T1911_.46.0013c12: 座者諸法空也。一切佛皆栖此空。二十四像 T1911_.46.0013c13: 者。即是逆順觀十二因縁覺了智也。餚饌 T1911_.46.0013c14: 者。即是無常苦酢助道觀也。新淨衣者。即寂 T1911_.46.0013c15: 滅忍也。瞋惑重積稱故。翻瞋起忍名爲新。 T1911_.46.0013c16: 七日即七覺也。一日即一實諦也。三洗即觀 T1911_.46.0013c17: 一實修三觀蕩三障淨三智也。一師者。 T1911_.46.0013c18: 即一實諦也。二十四戒者。逆順十二因縁發 T1911_.46.0013c19: 道共戒也。呪者囑對也。瓔珞明十二因縁 T1911_.46.0013c20: 有十種。即有一百二十支。一呪一支。束而 T1911_.46.0013c21: 言之秖是三道。謂苦業煩惱也。今呪此因 T1911_.46.0013c22: 縁即是呪於三道而論懺悔。事懺懺苦道 T1911_.46.0013c23: 業道。理懺懺煩惱道。文云。犯沙彌戒乃至大 T1911_.46.0013c24: 比丘戒。若不還生無有是處。即懺業道文 T1911_.46.0013c25: 也。眼耳諸根清淨即懺苦道文也。第七日見 T1911_.46.0013c26: 十方佛聞法得不退轉。即懺煩惱道文也。 T1911_.46.0013c27: 三障去即十二因縁樹壞。亦是五陰舍空。思 T1911_.46.0013c28: 惟實相正破於此。故名諸佛實法懺悔也。 T1911_.46.0013c29: 勸修者。諸佛得道皆由此法。是佛父母世間 T1911_.46.0014a01: 無上大寶。若能修行得全分寶。但能讀誦得 T1911_.46.0014a02: 中分寶。華香供養得下分寶。佛與文殊説 T1911_.46.0014a03: 下分寶所不能盡。況中上耶。若從地積寶 T1911_.46.0014a04: 至梵天以奉於佛。不如施持經者一食充
T1911_.46.0014a07: 一嚴淨道場。二淨身。三三業供養。四請佛。 T1911_.46.0014a08: 五禮佛。六六根懺悔。七遶旋。八誦經。九坐 T1911_.46.0014a09: 禪。十證相。別有一卷名法華三昧。是天台 T1911_.46.0014a10: 師所著流傳於世。行者宗之。此則兼於説 T1911_.46.0014a11: 默。不復別論也。意止觀者。普賢觀云專誦 T1911_.46.0014a12: 大乘不入三昧。日夜六時懺六根罪。安樂 T1911_.46.0014a13: 行品云。於諸法無所行。亦不行不分別。二 T1911_.46.0014a14: 經本爲相成。豈可執文拒競。蓋乃爲縁前 T1911_.46.0014a15: 後互出。非碩異也。安樂行品護持讀誦解説 T1911_.46.0014a16: 深心禮拜等。豈非事耶。觀經明無相懺悔。 T1911_.46.0014a17: 我心自空罪福無主。慧日能消除。豈非理耶。 T1911_.46.0014a18: 南岳師云。有相安樂行無相安樂行。豈非就 T1911_.46.0014a19: 事理得如是名。持是行人渉事修六根懺。 T1911_.46.0014a20: 爲悟入弄引。故名有相。若直觀一切法空 T1911_.46.0014a21: 爲方便者。故言無相。妙證之時悉皆兩捨。 T1911_.46.0014a22: 若得此意。於二經無疑。今歴文修觀。言 T1911_.46.0014a23: 六牙白象者。是菩薩無漏六神通。牙有利用 T1911_.46.0014a24: 如通之捷疾。象有大力表法身荷負。無漏 T1911_.46.0014a25: 無染稱之爲白。頭上三人一持金剛杵。一 T1911_.46.0014a26: 持金剛輪。一持如意珠。表三智居無漏頂
T1911_.46.0014a29: 定用。體用不相離故。牙端有池池中有華 T1911_.46.0014b01: 華表妙因。以神通力淨佛國土利益衆生。 T1911_.46.0014b02: 即是因。因從通生如華由池發。華中有女 T1911_.46.0014b03: 女表慈。若無無縁慈。豈能以神通力促身 T1911_.46.0014b04: 令小入此娑婆。通由慈運如華 T1911_.46.0014b05: 樂器表四攝也。慈修身口現種種同事利 T1911_.46.0014b06: 行。財法二施引物多端。如五百樂器音聲無 T1911_.46.0014b07: 量也。示喜見身者。是普現色身三昧也。隨 T1911_.46.0014b08: 所宜樂而爲現之。未必純作白玉之像。語 T1911_.46.0014b09: 言陀羅尼者。即是慈熏口説種種法也。皆 T1911_.46.0014b10: 法華三昧之異名。得此意。於象身上自在 T1911_.46.0014b11: 作法門也。勸修者。普賢觀曰。若七衆犯戒。 T1911_.46.0014b12: 欲一彈指頃除滅百千萬億阿僧祇劫生死 T1911_.46.0014b13: 之罪者。欲發菩提心不斷煩惱而入涅 T1911_.46.0014b14: 槃。不離五欲而淨諸根。見障外事。欲見 T1911_.46.0014b15: 分身多寶釋迦佛者。欲得法華三昧一切語 T1911_.46.0014b16: 言陀羅尼。入如來室著如來衣坐如來座。 T1911_.46.0014b17: 於天龍八部衆中説法者。欲得文殊藥王 T1911_.46.0014b18: 諸大菩薩持華香住立空中侍奉者。應當 T1911_.46.0014b19: 修習此法華經。讀誦大乘念大乘事。令此 T1911_.46.0014b20: 空慧與心相應。念諸菩薩母。無上勝方便從 T1911_.46.0014b21: 思實相生。衆罪如霜露慧日能消除。成 T1911_.46.0014b22: ＊辦如此諸事無不具足。能持此經者。則 T1911_.46.0014b23: 爲得見我亦見於汝。亦供養多寶及分身。 T1911_.46.0014b24: 令諸佛歡喜。如經廣説。誰聞如是法不發 T1911_.46.0014b25: 菩提心。除彼不肖人癡瞑無智者耳◎ T1911_.46.0014b26: ◎四非行非坐三昧者。上一向用行坐。此既 T1911_.46.0014b27: 異上。爲成四句故名非行非坐。實通行坐 T1911_.46.0014b28: 及一切事。而南岳師呼爲隨自意。意起即修 T1911_.46.0014b29: 三昧。大品稱覺意三昧。意之趣向皆覺識明 T1911_.46.0014c01: 了。雖復三名實是一法。今依經釋名。覺者 T1911_.46.0014c02: 照了也。意者心數也。三昧如前釋。行者心數 T1911_.46.0014c03: 起時反照觀察。不見動轉根原終末。來處去 T1911_.46.0014c04: 處。故名覺意。諸數無量。何故對意論覺。 T1911_.46.0014c05: 窮諸法源皆由意造。故以意爲言端。對境 T1911_.46.0014c06: 覺知異乎木石名爲心。次心籌量名爲意。 T1911_.46.0014c07: 了了別知名爲識。如是分別墮心想見倒 T1911_.46.0014c08: 中。豈名爲覺。覺者。了知心中非有意亦 T1911_.46.0014c09: 非不有意。心中非有識亦非不有識。意 T1911_.46.0014c10: 中非有心亦非不有心。意中非有識。亦 T1911_.46.0014c11: 非不有識。識中非有意亦非不有意。識 T1911_.46.0014c12: 中非有心亦非不有心。心意識非一故立 T1911_.46.0014c13: 三名。非三故説一性。若知名非名則性亦 T1911_.46.0014c14: 非性。非名故不三非性故不一。非三故不 T1911_.46.0014c15: 散非一故不合。不合故不空不散故不 T1911_.46.0014c16: 有。非有故不常非空故不斷。若不見常 T1911_.46.0014c17: 斷終不見一異。若觀意者則攝心識。一切 T1911_.46.0014c18: 法亦爾。若破意無明則壞餘使皆去。故諸法 T1911_.46.0014c19: 雖多但擧意以明三昧。觀則調直故言覺 T1911_.46.0014c20: 意三昧也。隨自意非行非坐準此可解。就 T1911_.46.0014c21: 此爲四。一約諸經。二約諸善。三約諸惡。 T1911_.46.0014c22: 四約諸無記。諸經行法上三不攝者。即屬 T1911_.46.0014c23: 隨自意也。且約請觀音示其相。於靜處 T1911_.46.0014c24: 嚴道場。旛蓋香燈請彌陀像觀音勢至二菩 T1911_.46.0014c25: 薩像安於西方。設楊枝淨水。若便利左右 T1911_.46.0014c26: 以香塗身。澡浴清淨。著新淨衣。齋日建首。 T1911_.46.0014c27: 當正向西方五體投地禮三寶七佛釋尊 T1911_.46.0014c28: 彌陀。三陀羅尼二菩薩聖衆。禮已胡跪燒香 T1911_.46.0014c29: 散華。至心運想如常法。供養已端身正心 T1911_.46.0015a01: 結跏趺坐。繋念數息十息爲一念。十念 T1911_.46.0015a02: 成就已起燒香。爲衆生故。三遍請上三寶。 T1911_.46.0015a03: 請竟三稱三寶名。加稱觀世音。合十指掌 T1911_.46.0015a04: 誦四行偈竟。又誦三篇呪。或一遍。或七遍。 T1911_.46.0015a05: 看時早晩。誦呪竟披陳懺悔。自憶所犯。發 T1911_.46.0015a06: 露洗浣已禮上所請。禮已一人登高座。若唱 T1911_.46.0015a07: 若誦此經文。餘人諦聽。午前初夜其方法如 T1911_.46.0015a08: 此。餘時如常儀。若嫌闕略可尋經補益
T1911_.46.0015a11: 即空也。此文一一皆入如實之際。即是如空 T1911_.46.0015a12: 之異名耳。地無堅者。若謂地是有。有即實。 T1911_.46.0015a13: 實是堅義。若謂地是無。是亦有亦無非有非 T1911_.46.0015a14: 無。是事實。皆是堅義。今明畢竟不可得亡 T1911_.46.0015a15: 其堅性也。水性不住者。謂水爲有。有即是 T1911_.46.0015a16: 住。乃至謂水是非有非無。亦即是住。今不 T1911_.46.0015a17: 住有四句。亦不住無四句中。亦不住不可 T1911_.46.0015a18: 説中。故言水性不住。風性無礙者。觀風爲 T1911_.46.0015a19: 有有即是礙。乃至謂風非有非無。亦無無四 T1911_.46.0015a20: 句。故言風性無礙。火大不實者。火不從自 T1911_.46.0015a21: 生。乃至不從無因生。本無自性頼縁而 T1911_.46.0015a22: 有。故言不實。觀色既爾。受想行識一一皆 T1911_.46.0015a23: 入如實之際。觀陰既爾。十二因縁如谷響。 T1911_.46.0015a24: 如芭蕉堅露電等。一時運念令空觀成。勤 T1911_.46.0015a25: 須修習使得相應。觀慧之本不可闕也。銷 T1911_.46.0015a26: 伏毒害陀羅尼能破報障。毘舍離人平復如 T1911_.46.0015a27: 本。破惡業陀羅尼能破業障。破梵行人蕩 T1911_.46.0015a28: 除糞穢令得清淨。六字章句陀羅尼能破 T1911_.46.0015a29: 煩惱障。淨於三毒根成佛道無疑。六字即 T1911_.46.0015b01: 是六觀世音。能破六道三障。所謂大悲觀世 T1911_.46.0015b02: 音破地獄道三障。此道苦重宜用大悲。大 T1911_.46.0015b03: 慈觀世音破餓鬼道三障。此道飢渇宜用大 T1911_.46.0015b04: 慈。師子無畏觀世音破畜生道三障。獸王威 T1911_.46.0015b05: 猛宜用無畏也。大光普照觀世音破阿脩 T1911_.46.0015b06: 羅道三障。其道猜忌嫉疑偏宜用普照也。 T1911_.46.0015b07: 天人丈夫觀世音破人道三障。人道有事理。 T1911_.46.0015b08: 事伏憍慢稱天人。理則見佛性故稱丈夫。 T1911_.46.0015b09: 大梵深遠觀世音破天道三障。梵是天主標 T1911_.46.0015b10: 主得臣也。廣六觀世音即是二十五三昧。 T1911_.46.0015b11: 大悲即是無垢三昧。大慈即是心樂三昧。師 T1911_.46.0015b12: 子即是不退三昧。大光即是歡喜三昧。丈夫 T1911_.46.0015b13: 即是如幻等四三昧。大梵即是不動等十七
T1911_.46.0015b16: 利觀無明行等成縁覺道。若起大悲身如 T1911_.46.0015b17: 瑠璃毛孔見佛。得首楞嚴住不退轉。諸大 T1911_.46.0015b18: 乘經有此流類。或七佛八菩薩懺。或虚空藏
T1911_.46.0015b21: 初明四運者。夫心識無形不可見。約四 T1911_.46.0015b22: 相分別。謂未念欲念念念已。未念名心未 T1911_.46.0015b23: 起。欲念名心欲起。念名正縁境住。念已 T1911_.46.0015b24: 名縁境謝。若能了達此四。即入一相無相。 T1911_.46.0015b25: 問。未念未起。已念已謝。此二皆無心。無心 T1911_.46.0015b26: 則無相。云何可觀。答。未念雖未起非畢竟 T1911_.46.0015b27: 無。如人未作作後便作作。不可以未作 T1911_.46.0015b28: 作故便言無人。若定無人後誰作作。以 T1911_.46.0015b29: 有未作作人。則將有作作。心亦如是。因 T1911_.46.0015c01: 未念故得有欲念。若無未念何得有欲 T1911_.46.0015c02: 念。是故未念雖未有不得畢竟無念也。念 T1911_.46.0015c03: 已雖滅亦可觀察。如人作竟不得言無。 T1911_.46.0015c04: 若定無人前誰作作。念已心滅亦復如是。不 T1911_.46.0015c05: 得言永滅。若永滅者則是斷見無因無果。 T1911_.46.0015c06: 是故念已雖滅亦可得觀。問。過去已去。未 T1911_.46.0015c07: 來未至。現在不住。若離三世則無別心。 T1911_.46.0015c08: 觀何等心。答。汝問非也。若過去永滅畢竟不 T1911_.46.0015c09: 可知。未來未起不可知。現在無住不可 T1911_.46.0015c10: 知。云何諸聖人知三世心。鬼神尚知自他 T1911_.46.0015c11: 三世。云何佛法行人起斷滅龜毛兎角見。當 T1911_.46.0015c12: 知三世心雖無定實亦可得知。故偈云。諸 T1911_.46.0015c13: 佛之所説。雖空亦不斷。相續亦不常。罪福 T1911_.46.0015c14: 亦不失。若起斷滅如盲對色。於佛法中 T1911_.46.0015c15: 無正觀眼空無所獲。行者既知心有四相。 T1911_.46.0015c16: 隨心所起善惡諸念。以無住著智反照觀 T1911_.46.0015c17: 察也。次歴善事。善事衆多。且約六度。若有 T1911_.46.0015c18: 諸塵須捨六受。若無財物須運六作。捨 T1911_.46.0015c19: 運共論有十二事。初論眼受色時。未見欲 T1911_.46.0015c20: 見見見已。四運心皆不可見。亦不得不 T1911_.46.0015c21: 見。又反觀覺色之心。不從外來。外來於 T1911_.46.0015c22: 我無預。不從内出。内出不待因縁。既無 T1911_.46.0015c23: 内外亦無中間。不常自有。當知覺色者畢 T1911_.46.0015c24: 竟空寂。所觀色與空等。能觀色者與盲等。乃 T1911_.46.0015c25: 至意縁法。未縁欲縁縁縁已。四心皆不可得。 T1911_.46.0015c26: 反觀覺法之心。不外來不内出。無法塵
T1911_.46.0015c29: 生眼識。眼識因縁生意識。意識生時即能分 T1911_.46.0016a01: 別。依意識則有眼識。眼識能見。見已生貪。 T1911_.46.0016a02: 貪染於色毀所受戒。此是地獄四運。意實 T1911_.46.0016a03: 愛色覆諱言不。此鬼道四運。於色生著而 T1911_.46.0016a04: 計我我所。畜生四運。我色他色我勝他劣阿 T1911_.46.0016a05: 脩羅四運。他惠我色不與不取。於此色上 T1911_.46.0016a06: 起仁讓貞信明等五戒十善。人天四運。觀 T1911_.46.0016a07: 四運心。心相生滅。心心不住。心心三受。心 T1911_.46.0016a08: 心不自在。心心屬因縁。二乘四運。觀己四 T1911_.46.0016a09: 運過患如此。觀他四運亦復如是。即起慈 T1911_.46.0016a10: 悲而行六度。所以者何。六受之塵性相如此。 T1911_.46.0016a11: 無量劫來頑愚保著而不能捨。捨不能亡。 T1911_.46.0016a12: 今觀塵非塵於塵無受。觀根非根於己無 T1911_.46.0016a13: 著。觀人叵得亦無受者。三事皆空名檀波 T1911_.46.0016a14: 羅蜜。金剛般若云。若住色聲香味觸法布 T1911_.46.0016a15: 施。是名住相布施。如人入闇則無所見。不 T1911_.46.0016a16: 住聲味布施。是無相施。如人有目日光 T1911_.46.0016a17: 明照見種種色。直言不見相略猶難解。今 T1911_.46.0016a18: 不見色有相無相。亦有無相非有無相。若 T1911_.46.0016a19: 處處著相。引之令得出。不起六十二見。乃 T1911_.46.0016a20: 名無相檀到於彼岸。一切法趣檀成摩訶 T1911_.46.0016a21: 衍。是菩薩四運。又觀四運與虚空等即常。 T1911_.46.0016a22: 不受四運即樂。不爲四運起業即我。四 T1911_.46.0016a23: 運不能染即淨。是佛法四運。如是四運雖 T1911_.46.0016a24: 空。空中具見種種四運。乃至遍見恒沙佛 T1911_.46.0016a25: 法成摩訶衍。是爲假名四運。若空不應具 T1911_.46.0016a26: 十法界。法界從因縁生。體復非有。非有故 T1911_.46.0016a27: 空。非空故有。不得空有雙照空有。三諦宛 T1911_.46.0016a28: 然。備佛知見。於四運心具足明了。觀聲香 T1911_.46.0016a29: 味觸法五受四運心。圓覺三諦不可思議亦 T1911_.46.0016b01: 復如是。準前可知。不復煩記◎
T1911_.46.0016b04: T1911_.46.0016b05: T1911_.46.0016b06: T1911_.46.0016b07: 隋天台智者大師説 T1911_.46.0016b08: 門人灌頂記 T1911_.46.0016b09: ◎次觀六作行檀者。觀未念行欲行行行 T1911_.46.0016b10: 已。四運遲速皆不可得。亦不見不可得。反 T1911_.46.0016b11: 觀覺心不外來。不内出不中間。不常自 T1911_.46.0016b12: 有。無行無行者畢竟空寂。而由心運役故 T1911_.46.0016b13: 有去來。或爲毀戒或爲誑他。或爲眷屬或 T1911_.46.0016b14: 爲勝彼。或爲義讓或爲善禪。或爲涅槃或 T1911_.46.0016b15: 爲慈悲。捨六塵運六作。方便去來擧足下 T1911_.46.0016b16: 足皆如幻化。怳 T1911_.46.0016b17: 路不謂爲遙。數歩之地不謂爲近。凡有所 T1911_.46.0016b18: 作不唐其功。不望其報。如此住檀攝成 T1911_.46.0016b19: 一切恒沙佛法。具摩訶衍能到彼岸。又觀 T1911_.46.0016b20: 一運心十法具足。一不定一故得爲十。十 T1911_.46.0016b21: 不定十故得爲一。非一非十雙照一十。 T1911_.46.0016b22: 一念心中具足三諦。住坐臥語默作作。亦 T1911_.46.0016b23: 復如是。準前可知。故法華云。又見佛子名 T1911_.46.0016b24: 衣上服。以用布施以求佛道。即此義也。前 T1911_.46.0016b25: 約十二事共論檀。今約一一事各各論六。 T1911_.46.0016b26: 行者行時以大悲眼觀衆生。不得衆生相。 T1911_.46.0016b27: 衆生於菩薩得無怖畏。是爲行中檀。於衆 T1911_.46.0016b28: 生無所傷損不得罪福相。是名尸。行時 T1911_.46.0016b29: 心想不起。亦無動搖無有住處。陰入界等 T1911_.46.0016c01: 亦悉不動。是名忍。行時不得擧足下足。心 T1911_.46.0016c02: 無前思後覺。一切法中無生住滅。是名精 T1911_.46.0016c03: 進。不得身心生死涅槃。一切法中無受念 T1911_.46.0016c04: 著不味不亂。是名禪。行時頭等六分如雲 T1911_.46.0016c05: 如影夢幻響化。無生滅斷常。陰界入空寂 T1911_.46.0016c06: 無縛無脱。是名般若。具如首楞嚴中廣説。 T1911_.46.0016c07: 又行中寂然有定相。若不察之於定生染 T1911_.46.0016c08: 貪著禪味。今觀定心。心尚無心定在何處。 T1911_.46.0016c09: 當知此定從顛倒生。如是觀時不見於空 T1911_.46.0016c10: 及與不空。即破定相不生貪著。以方便生 T1911_.46.0016c11: 是菩薩解。行者未悟或計我能觀心。謂是 T1911_.46.0016c12: 妙慧。著慧自高是名智障。同彼外道不得 T1911_.46.0016c13: 解脱。即反照能觀之心不見住處亦無起 T1911_.46.0016c14: 滅。畢竟無有觀者及非觀者。觀者既無。誰 T1911_.46.0016c15: 觀諸法。不得觀心者即離觀想。大論云。念 T1911_.46.0016c16: 想觀已除戲論心皆滅。無量衆罪除清淨心常 T1911_.46.0016c17: 一。如是尊妙人則能見般若。大集云。觀於 T1911_.46.0016c18: 心心。即此意也。如是行中具三三昧。初觀 T1911_.46.0016c19: 破一切種種有相。不見内外即空三昧。次 T1911_.46.0016c20: 觀能壞空相。名無相三昧。後觀不見作者 T1911_.46.0016c21: 即無作三昧。又破三倒三毒越三有流。伏 T1911_.46.0016c22: 四魔怨。成波羅蜜。攝受法界増長具足一 T1911_.46.0016c23: 切法門。豈止六度三三昧而已矣。若於行中 T1911_.46.0016c24: 具足一切法者。餘十一事亦復如是。次更 T1911_.46.0016c25: 歴六塵中競持謹潔。如 T1911_.46.0016c26: 又於六作中。威儀肅肅進退有序。但名持 T1911_.46.0016c27: 戒。持戒果報升出受樂。非是三昧不名波 T1911_.46.0016c28: 羅蜜。若得觀慧於十二事尸羅自成。謂觀 T1911_.46.0016c29: 未見色欲見見見已四運心。種種推求不得 T1911_.46.0017a01: 所起之心。亦不得能觀之心。不内外無去
T1911_.46.0017a04: 運諸惡覺觀。即持不雜戒也。不爲四運所 T1911_.46.0017a05: 亂。即持定共戒也。四運心不起。即持道共 T1911_.46.0017a06: 戒也。分別種種四運無滯。即持無著戒 T1911_.46.0017a07: 也。分別四運不謬。即持智所讃戒也。知 T1911_.46.0017a08: 四運攝一切法。即持大乘自在戒也。識四
T1911_.46.0017a13: 者無染無間名毘梨耶。不爲色色者所 T1911_.46.0017a14: 亂名禪。色色者如幻如化名般若。色色者 T1911_.46.0017a15: 如虚空名空三昧。不得此空名無相三 T1911_.46.0017a16: 昧。無能無所名無作三昧。何但三諦六度 T1911_.46.0017a17: 三空。一切恒沙佛法皆例可解。觀色塵既 T1911_.46.0017a18: 爾。餘五塵亦然。六受六作亦如是。法華云。 T1911_.46.0017a19: 又見佛子威儀具足以求佛道。即此義也。次 T1911_.46.0017a20: 歴忍善者。還約作受皆有違順。順是可意。 T1911_.46.0017a21: 違不可意。於違不瞋於順不愛。無見無見 T1911_.46.0017a22: 者。無作無作者。皆如上説。次歴精進善。舊 T1911_.46.0017a23: 云。精進無別體但篤衆行。義而推之應 T1911_.46.0017a24: 有別體。例無明通入衆使更別有無明。今 T1911_.46.0017a25: 且寄誦經勤策其心。以擬精進。晝夜不虧 T1911_.46.0017a26: 乃得滑利。而非三昧慧。今觀氣息觸七處 T1911_.46.0017a27: 和合出聲如響。不内不外無能誦所誦。悉 T1911_.46.0017a28: 以四運推檢。於塵不起受者。於縁不生 T1911_.46.0017a29: 作者。煩惱不間誦説。念念流入大涅槃海。
T1911_.46.0017b03: 何處有定 T1911_.46.0017b04: 論第五解八想竟。明十力四無所畏一切 T1911_.46.0017b05: 法。諸論師不達玄旨。咸謂論誤未應説此。 T1911_.46.0017b06: 此是論主明八想作摩訶衍相。故廣釋諸
T1911_.46.0017b09: 叵得。皆如上説。約餘一切善法亦如是。 T1911_.46.0017b10: 問。若一法攝一切法者。但用觀即足。何須 T1911_.46.0017b11: 用止。一度即足。何用五度耶。答。六度宛轉
T1911_.46.0017b15: 攝一切。亦不須般若。又般若即諸法。諸法
T1911_.46.0017b18: 人天報盡還墮三塗已復是惡。何以故。蔽度 T1911_.46.0017b19: 倶非動出體皆是惡。二乘出苦名之爲善。 T1911_.46.0017b20: 二乘雖善但能自度。非善人相。大論云。寧 T1911_.46.0017b21: 起惡癩野干心。不生聲聞辟支佛意。當知 T1911_.46.0017b22: 生死涅槃倶復是惡。六度菩薩慈悲兼濟。此 T1911_.46.0017b23: 乃稱善。雖能兼濟如毒器貯食。食則殺人。 T1911_.46.0017b24: 已復是惡。三乘同斷。此乃稱好。而不見 T1911_.46.0017b25: 別理還屬二邊。無明未吐已復是惡。別教 T1911_.46.0017b26: 爲善。雖見別理猶帶方便不能稱理。大 T1911_.46.0017b27: 經云。自此之前我等皆名邪見人也。邪豈 T1911_.46.0017b28: 非惡。唯圓法名爲善。善順實相名爲道。 T1911_.46.0017b29: 背實相名非道。若達諸惡非惡皆是實相。 T1911_.46.0017c01: 即行於非道通達佛道。若於佛道生著 T1911_.46.0017c02: 不消甘露。道成非道。如此論善惡其義 T1911_.46.0017c03: 則通。今就別明善惡。事度是善。諸蔽爲惡。 T1911_.46.0017c04: 善法用觀已如上説。就惡明觀今當説。前 T1911_.46.0017c05: 雖觀善其蔽不息。煩惱浩然無時不起。若 T1911_.46.0017c06: 觀於他惡亦無量。故修一切世間不可樂想 T1911_.46.0017c07: 時。則不見好人無好國土。純諸蔽惡而自 T1911_.46.0017c08: 纒裹。縱不全有蔽而偏起不善。或多慳貪 T1911_.46.0017c09: 或多犯戒。多瞋多怠多嗜酒味。根性易奪 T1911_.46.0017c10: 必有過患。其誰無失。出家離世行猶不備。 T1911_.46.0017c11: 白衣受欲非行道人。惡是其分。羅漢殘習。 T1911_.46.0017c12: 何況凡夫。凡夫若縱惡蔽。摧折俯墜永無出 T1911_.46.0017c13: 期。當於惡中而修觀慧。如佛世時在家之 T1911_.46.0017c14: 人。帶妻挾子。官方俗務皆能得道。央掘摩 T1911_.46.0017c15: 羅彌殺彌慈。祇陀末利唯酒唯戒。和須蜜多 T1911_.46.0017c16: 婬而梵行。提婆達多邪見即正。若諸惡中一 T1911_.46.0017c17: 向是惡。不得修道者。如此諸人永作凡夫。 T1911_.46.0017c18: 以惡中有道故。雖行衆蔽而得成聖。故 T1911_.46.0017c19: 知惡不妨道。又道不妨惡。須陀洹人婬欲 T1911_.46.0017c20: 轉盛。畢陵尚慢。身子生瞋。於其無漏有何 T1911_.46.0017c21: 損益。譬如虚空中明暗不相除顯出佛菩 T1911_.46.0017c22: 提。即此意也。若人性多貪欲穢濁熾盛。雖 T1911_.46.0017c23: 對治折伏彌更増劇。但恣趣向。何以故。蔽若 T1911_.46.0017c24: 不起不得修觀。譬如綸釣魚強繩弱不可 T1911_.46.0017c25: 爭牽。但令鉤餌入口。隨其遠近任縱沈浮 T1911_.46.0017c26: 不久收獲。於蔽修觀亦復如是。蔽即惡魚。 T1911_.46.0017c27: 觀即鉤餌。若無魚者鉤餌無用。但使有魚 T1911_.46.0017c28: 多大唯佳。皆以鉤餌隨之不捨。此蔽不久 T1911_.46.0017c29: 堪任乘御。云何爲觀。若貪欲起。諦觀貪 T1911_.46.0018a01: 欲有四種相。未貪欲。欲貪欲。正貪欲。貪欲 T1911_.46.0018a02: 已。爲當未貪欲滅欲貪欲生。爲當未貪 T1911_.46.0018a03: 欲不滅欲貪欲生。亦滅亦不滅欲貪欲生。 T1911_.46.0018a04: 非滅非不滅欲貪欲生。若未滅欲生。爲即 T1911_.46.0018a05: 爲離。即滅而生。生滅相違。若離而生。生則 T1911_.46.0018a06: 無因。未貪不滅而欲生者。爲即爲離。若即 T1911_.46.0018a07: 即二生相並生則無窮。若離生亦無因。若亦 T1911_.46.0018a08: 滅亦不滅而欲生者。若從滅生不須亦不滅。 T1911_.46.0018a09: 若從不滅生不須亦滅。不定之因那生定 T1911_.46.0018a10: 果。若其體一其性相違。若其體異本不相關。 T1911_.46.0018a11: 若非滅非不滅而欲貪生。雙非之處爲有 T1911_.46.0018a12: 爲無。若雙非是有何謂雙非。若雙非是無無 T1911_.46.0018a13: 那能生。如是四句不見欲貪欲生。還轉四 T1911_.46.0018a14: 句不見未貪欲滅。欲貪欲生。不生。亦生亦 T1911_.46.0018a15: 不生非生非不生。亦如上説。觀貪欲蔽畢 T1911_.46.0018a16: 竟空寂。雙照分明。皆如上説。是名鉤餌。若 T1911_.46.0018a17: 蔽恒起此觀恒照。亦不見起亦不見照而起
T1911_.46.0018a20: 見見見已。若因於行。未行欲行行行已。爲 T1911_.46.0018a21: 何事起。爲毀戒耶。爲眷屬耶。爲虚誑耶。 T1911_.46.0018a22: 爲嫉妬耶。爲仁讓耶。爲善禪耶。爲涅槃 T1911_.46.0018a23: 耶。爲四徳耶。爲六度爲三三昧耶。爲恒
T1911_.46.0018a26: 與空及以法性不相妨礙。所以者何。若蔽 T1911_.46.0018a27: 礙法性。法性應破壞。若法性礙蔽。蔽應不 T1911_.46.0018a28: 得起。當知蔽即法性。蔽起即法性起。蔽息 T1911_.46.0018a29: 即法性息。無行經云。貪欲即是道。恚癡亦如 T1911_.46.0018b01: 是。如是三法中具一切佛法。若人離貪欲 T1911_.46.0018b02: 而更求菩提。譬如天與地。貪欲即菩提。淨 T1911_.46.0018b03: 名云。行於非道通達佛道。一切衆生即菩 T1911_.46.0018b04: 提相不可復得。即涅槃相不可復滅。爲増 T1911_.46.0018b05: 上慢説離婬怒癡名爲解脱。無増上慢者 T1911_.46.0018b06: 説婬怒癡性即是解脱。一切塵勞是如來種。 T1911_.46.0018b07: 山海色味無二無別。即觀諸惡不可思議理
T1911_.46.0018b10: 與實觀不相違背。是相似位。進入銅輪 T1911_.46.0018b11: 破蔽根本。本謂無明。本傾枝折顯出佛性。 T1911_.46.0018b12: 是分證眞實位。乃至諸佛盡蔽源底名究竟 T1911_.46.0018b13: 位。於貪蔽中竪具六即横具諸度。一切法
T1911_.46.0018b16: 起照以止觀。觀四種相瞋從何生。若不 T1911_.46.0018b17: 得其生亦不得其滅。歴十二事瞋從誰 T1911_.46.0018b18: 生。誰是瞋者。所瞋者誰。如是觀時不得 T1911_.46.0018b19: 瞋。來去足迹。相貎空寂。觀瞋十法界觀瞋
T1911_.46.0018b22: 如是。○四觀非善非惡。即是無記 T1911_.46.0018b23: 法。所以須觀此者。有人根性性不作善復 T1911_.46.0018b24: 不作惡。則無隨自意。出世因縁奈此人何。 T1911_.46.0018b25: 大論云。無記中有般若波羅蜜者。即得修 T1911_.46.0018b26: 觀也。觀此無記。與善惡異耶同耶。同則非 T1911_.46.0018b27: 無記。異者爲記滅無記生。記不滅無記生。 T1911_.46.0018b28: 記亦滅亦不滅無記生。記非滅非不滅無 T1911_.46.0018b29: 記生。求記不可得。何況無記與記同異耶。 T1911_.46.0018c01: 非同故不合。非異故不散。非合故不生。 T1911_.46.0018c02: 非散故不滅。又歴十二事中爲何處生無 T1911_.46.0018c03: 記。爲誰故生無記。誰是無記者。如此觀時 T1911_.46.0018c04: 同虚空相。又無記一法生十法界及一切法。 T1911_.46.0018c05: 又無記即法性。法性常寂即止義。寂而常照 T1911_.46.0018c06: 即觀義。於無記非道通達佛道。無記爲法 T1911_.46.0018c07: 界。横攝諸法竪攝六位。高廣具足。例如上 T1911_.46.0018c08: 説。復次但約最後善明隨自意。此是次第 T1911_.46.0018c09: 意。若善惡倶明隨自意。即是頓意。若約襵
T1911_.46.0018c12: 多發助道法門。又動障道。隨自意既少方 T1911_.46.0018c13: 法。少發此事。若但解方法所發助道。事相 T1911_.46.0018c14: 不能通達。若解理觀事無不通。又不得 T1911_.46.0018c15: 理觀意。事相助道亦不成。得理觀意事相 T1911_.46.0018c16: 三昧任運自成。若事相行道入道場得用 T1911_.46.0018c17: 心。出則不能。隨自意則無間也。方法局三。
T1911_.46.0018c20: 已沈沒。若更勸修失旨逾甚。淮河之北有 T1911_.46.0018c21: 行大乘空人。無禁捉蛇者。今當説之。其 T1911_.46.0018c22: 先師於善法作觀經久不徹。放心向惡 T1911_.46.0018c23: 法作觀。獲少定心薄生空解。不識根縁 T1911_.46.0018c24: 不達佛意。純將此法一向教他。教他既久 T1911_.46.0018c25: 或逢一兩得益者。如蟲食木偶得成字。便 T1911_.46.0018c26: 以爲證謂是事實餘爲妄語。笑持戒修 T1911_.46.0018c27: 善者謂言非道。純教諸人遍造衆惡。盲無 T1911_.46.0018c28: 眼者不別是非。神根又鈍煩惱復重。聞其 T1911_.46.0018c29: 所説順其欲情。皆信伏隨從。放捨禁戒無 T1911_.46.0019a01: 非不造罪積山岳。遂令百姓忽之如草。國 T1911_.46.0019a02: 王大臣因滅佛法。毒氣深入于今未改。史 T1911_.46.0019a03: 記云。周末有被髮袒身不依禮度者。遂犬 T1911_.46.0019a04: 戎侵國不絶如綖。周姫漸盡。又阮籍逸才 T1911_.46.0019a05: 蓬頭散帶。後公卿子孫皆㩭之。奴狗相辱者 T1911_.46.0019a06: 方達自然。撙節兢持者呼爲田舍。是爲司 T1911_.46.0019a07: 馬氏滅相。宇文邕毀廢亦由元嵩魔業。此乃 T1911_.46.0019a08: 佛法滅之妖怪。亦是時代妖怪。何關隨自意 T1911_.46.0019a09: 意。何以故。如此愚人心無慧解信其本師。 T1911_.46.0019a10: 又慕前達決謂是道。又順情爲易。恣心取 T1911_.46.0019a11: 樂而不改迷。譬如西施本有心病多喜嚬 T1911_.46.0019a12: 呻。百媚皆轉更益美麗。隣女本醜。而㩭其 T1911_.46.0019a13: 嚬呻可憎彌劇。貧者遠徙富者杜門。穴者 T1911_.46.0019a14: 深潜飛者高逝。彼諸人等亦復似是。狂狗逐 T1911_.46.0019a15: 雷造地獄業。悲哉可傷。既嗜欲樂不能自 T1911_.46.0019a16: 止。猶如蒼蠅爲唾所粘。浪行之過其事略 T1911_.46.0019a17: 爾。其師過者不達根性不解佛意。佛説貪 T1911_.46.0019a18: 欲即是道者。佛見機宜知一種衆生底下 T1911_.46.0019a19: 薄福。決不能於善中修道。若任其罪流 T1911_.46.0019a20: 轉無已。令於貪欲修習止觀。極不得止 T1911_.46.0019a21: 故作此説。譬如父母見子得病不宜餘藥。 T1911_.46.0019a22: 須黄龍湯鑿齒瀉之。服已病愈。佛亦如是 T1911_.46.0019a23: 説當其機。快馬見鞭影即到正路。貪欲即 T1911_.46.0019a24: 是道。佛意如此。若有衆生不宜於惡修 T1911_.46.0019a25: 止觀者。佛説諸善名之爲道。佛具二説 T1911_.46.0019a26: 汝今云何呵善就惡。若其然者汝則勝佛。 T1911_.46.0019a27: 公於佛前灼然違反。復次時節難起。王事 T1911_.46.0019a28: 所拘不得修善。令於惡中而習止觀。汝 T1911_.46.0019a29: 今無難無拘。何意純用乳藥毒他慧命。故 T1911_.46.0019b01: 阿含中放牛人善知好濟。令牛群安隱。若好 T1911_.46.0019b02: 濟有難急不獲已當從惡濟。惡濟多難百 T1911_.46.0019b03: 不全一。汝今無事幸於好濟善道驅牛。何 T1911_.46.0019b04: 爲惡道自他沈沒。破壞佛法損失威光誤 T1911_.46.0019b05: 累衆生。大惡知識。不得佛意其過如是。復 T1911_.46.0019b06: 次夷險兩路皆有能通爲難從險。善惡倶 T1911_.46.0019b07: 通審機入蔽。汝棄善專惡。能通達非道。何 T1911_.46.0019b08: 不蹈躡水火穿逾山壁。世間險路尚不能 T1911_.46.0019b09: 通。何況行惡而會正道豈可得乎。又不能 T1911_.46.0019b10: 知根縁。直是一人。即時樂善即時樂惡。好 T1911_.46.0019b11: 樂不定。何況無量人邪。而純以貪欲化他。 T1911_.46.0019b12: 淨名云。我念聲聞不觀人根不應説法。二 T1911_.46.0019b13: 乘不觀尚自差機。況汝盲瞑無目師心者 T1911_.46.0019b14: 乎。自是違經不當機理。何其愚惑頓至於 T1911_.46.0019b15: 此。若見有人不識機宜。行説此者則戒海 T1911_.46.0019b16: 死屍。宜依律擯治。無令毒樹生長者宅
T1911_.46.0019b19: 切男。唯愛細滑觸是道。畏於打拍苦澁觸 T1911_.46.0019b20: 則無有道。行一不行一。一有道一無道。 T1911_.46.0019b21: 癡闇如漆偏行汚損。譬如死屍穢好花園
T1911_.46.0019b24: 違心無慚愧語。亦不得六即之意。所以 T1911_.46.0019b25: 須説此者。上三行法勤策事難宜須勸修。 T1911_.46.0019b26: 隨自意和光入惡。一往則易。宜須誡忌。如
T1911_.46.0019b29: 三昧。歴諸善惡經十二事。水濁珠昏風多浪 T1911_.46.0019c01: 鼓。何益於澄靜耶。答。譬如貧窮人得少便 T1911_.46.0019c02: 爲足。更不願好者。若一種觀心心若種種 T1911_.46.0019c03: 當奈之何。此則自行爲失。若用化他。他之 T1911_.46.0019c04: 根性舛互不同。一人煩惱已自無量。何況多 T1911_.46.0019c05: 人。譬如藥師集一切藥擬一切病。一種病 T1911_.46.0019c06: 人須一種藥治一種病。而怪藥師多藥。汝 T1911_.46.0019c07: 問似是。煩惱心病無量無邊。如爲一人 T1911_.46.0019c08: 衆多亦然。云何一人。若人欲聞四種三昧 T1911_.46.0019c09: 聞之歡喜。須遍爲説。是爲世界。以聞四 T1911_.46.0019c10: 種次第修行。能生善法。即具説四。是各各 T1911_.46.0019c11: 爲人。或宜常坐中治其諸惡。乃至隨自意中 T1911_.46.0019c12: 治其諸惡。是名對治。是人具須四法。豁然 T1911_.46.0019c13: 得悟。是第一義。秖爲一人尚須四説。云何 T1911_.46.0019c14: 不用耶。若爲多人者。一人樂常坐。三非所 T1911_.46.0019c15: 欲。一人欲常行三非所樂。遍赴衆人之欲。 T1911_.46.0019c16: 即世界悉檀也。餘三悉檀亦如是。又約一種 T1911_.46.0019c17: 三昧。亦具四悉檀意。若樂行即行樂坐即 T1911_.46.0019c18: 坐。行時若善根開發入諸法門。是時應行。 T1911_.46.0019c19: 若坐時心地清涼喜悦安快。是時應坐。若坐 T1911_.46.0019c20: 時沈昏則抖擻應行。行時散動疲困是則應 T1911_.46.0019c21: 坐。若行時怳焉虚寂。是則應行。若坐時湛
T1911_.46.0019c24: 根遮有四。一根利無遮。二根利有遮。三根 T1911_.46.0019c25: 鈍無遮。四根鈍有遮。初句上品。佛世之時 T1911_.46.0019c26: 身子等是其人也。行人於善法中修止觀 T1911_.46.0019c27: 者。以勤修善法未來無遮。常習止觀令 T1911_.46.0019c28: 其根利。若過去具此二義。今生薄修即得相 T1911_.46.0019c29: 應。從觀行位入相似眞實。今生不得入者。 T1911_.46.0020a01: 昔無二義。今約善修令未來疾入。次句得 T1911_.46.0020a02: 道根利而罪積障重。佛世之時闍王央掘。示 T1911_.46.0020a03: 其人也。逆罪遮重應入地獄。見佛聞法豁 T1911_.46.0020a04: 爾成聖。以根利故遮不能障。今時行人於 T1911_.46.0020a05: 惡法中修止觀者。即此意也。以起惡故未 T1911_.46.0020a06: 來有遮。修止觀故後世根利。若遇知識鞭 T1911_.46.0020a07: 入正道。云何而言惡法乖理。不肯修止觀 T1911_.46.0020a08: 耶。次根鈍無遮者。佛世之時周利槃特。示是 T1911_.46.0020a09: 其人。雖三業無過根性極鈍。九十日誦鳩 T1911_.46.0020a10: 摩羅偈。智者身口意不造於諸惡。繋念常 T1911_.46.0020a11: 現前不樂著諸欲。亦不受世間無益之苦 T1911_.46.0020a12: 行。今時雖持戒行善不學止觀。未來無遮 T1911_.46.0020a13: 而悟道甚難。後句者。即一切行惡之人。又 T1911_.46.0020a14: 不修止觀者是也。不修止觀故不得道。 T1911_.46.0020a15: 根鈍千遍爲説兀然不解。多造罪惡遮障 T1911_.46.0020a16: 萬端。如癩人身痺針刺徹骨不知不覺。但 T1911_.46.0020a17: 以諸惡而自纒裹。以是義故。善雖扶理道 T1911_.46.0020a18: 由止觀。惡雖乖理根利破遮。唯道是尊。豈 T1911_.46.0020a19: 可爲惡而廢止觀。大經云。於戒緩者不名 T1911_.46.0020a20: 爲緩。於乘緩者乃名爲緩。應具明緩急四
T1911_.46.0020a26: 中道即有勝妙果報。設未出分段。所獲華 T1911_.46.0020a27: 報亦異七種方便。況眞果報邪。香城七重橋 T1911_.46.0020a28: 津如畫。即其相也。此義在後第八重中。當 T1911_.46.0020a29: 廣分別。問。次第禪門明修證。與此果報云 T1911_.46.0020b01: 何同異。答。修名習行證名發得。又修名習 T1911_.46.0020b02: 因證名習果。皆即生可獲。今論界報隔在 T1911_.46.0020b03: 來世。以此爲異。二乘但有習果無有果
T1911_.46.0020b06: 則内慧明了。通達漸頓諸教。如破微塵出 T1911_.46.0020b07: 大千經卷。恒沙佛法一心中曉。若欲外益衆 T1911_.46.0020b08: 生逗機設教者。隨人堪任稱彼而説。乃至 T1911_.46.0020b09: 成佛化物之時。或爲法王説頓漸法。或爲 T1911_.46.0020b10: 菩薩。或爲聲聞天魔人鬼十法界像對揚發 T1911_.46.0020b11: 起。或爲佛所問而廣答頓漸。或扣機問佛。 T1911_.46.0020b12: 佛答頓漸法輪。此義至第九重當廣説。攝 T1911_.46.0020b13: 法中亦略示○第五歸大處諸法畢竟空 T1911_.46.0020b14: 故。説是止觀者。夫膠手易著寱夢難惺。 T1911_.46.0020b15: 封文齊意自謂爲是。競執瓦礫謂瑠璃 T1911_.46.0020b16: 珠。近事顯語猶尚不識。況遠理密教寧 T1911_.46.0020b17: 當不惑。爲此意故須論旨歸。旨歸者文旨 T1911_.46.0020b18: 所趣也。如水流趣海火炎向空。識密達遠 T1911_.46.0020b19: 無所稽滯。譬如智臣解王密語。聞有所 T1911_.46.0020b20: 説皆悉了知到一切智地。得此意者即解 T1911_.46.0020b21: 旨歸。旨者自向三徳。歸者引他同入三徳。 T1911_.46.0020b22: 故名旨歸。又自入三徳名歸。令他入三 T1911_.46.0020b23: 徳名旨。故名旨歸。今更總別明旨歸。諸佛 T1911_.46.0020b24: 爲一大事因縁出現於世。示種種像。咸令 T1911_.46.0020b25: 衆生同見法身。見法身已。佛及衆生倶歸 T1911_.46.0020b26: 法身。又佛説種種法。咸令衆生究竟如來 T1911_.46.0020b27: 一切種智。種智具已。佛及衆生倶歸般若。又 T1911_.46.0020b28: 佛現種種方便神通變化解脱諸縛。不令 T1911_.46.0020b29: 一人獨得滅度。皆以如來滅度而滅度之。 T1911_.46.0020c01: 既滅度已。佛及衆生倶歸解脱。大經云。安 T1911_.46.0020c02: 置諸子祕密藏中。我亦不久自住其中。是 T1911_.46.0020c03: 名總相旨歸。別相者身有三種。一者色身。 T1911_.46.0020c04: 二者法門身。三者實相身。若息化論歸者。色 T1911_.46.0020c05: 身歸解脱。法門身歸般若。實相身歸法身。 T1911_.46.0020c06: 般若説有三種。一説道種智。二説一切智。 T1911_.46.0020c07: 三説一切種智。若息化論歸。道種智歸解 T1911_.46.0020c08: 脱。一切智歸般若。一切種智歸法身。解脱 T1911_.46.0020c09: 有三種。一解無知縛。二解取相縛。三解無 T1911_.46.0020c10: 明縛。若息化歸眞。解無知縛歸解脱。解取 T1911_.46.0020c11: 相縛歸般若。解無明縛歸法身。以是義 T1911_.46.0020c12: 故。別相旨歸亦歸三徳祕密藏中。復次三徳 T1911_.46.0020c13: 非三非一不可思議。所以者何。若謂法身 T1911_.46.0020c14: 直法身者。非法身也。當知法身亦身非身 T1911_.46.0020c15: 非身非非身。住首楞嚴。種種示現作衆色 T1911_.46.0020c16: 像。故名爲身。所作辦已歸於解脱。智慧照 T1911_.46.0020c17: 了諸色非色。故名非身。所作＊辦已歸於般 T1911_.46.0020c18: 若。實相之身非色像身非法門身。是故非 T1911_.46.0020c19: 身非非身。所作＊辦已歸於法身。達此三身 T1911_.46.0020c20: 無一異相。是名爲歸。説此三身無一異相。 T1911_.46.0020c21: 是名爲旨。倶入祕藏故名旨歸。若謂般若 T1911_.46.0020c22: 直般若者非般若也。當知般若亦知非知 T1911_.46.0020c23: 非知非非知。道種智般若遍知於俗故名 T1911_.46.0020c24: 爲知。所作＊辦已歸於解脱。一切智般若遍 T1911_.46.0020c25: 知於眞故名非知。所作＊辦已歸於般若。一 T1911_.46.0020c26: 切種智般若遍知於中。故名非知非非知。所 T1911_.46.0020c27: 作＊辦已歸於法身。達三般若無一異相。是 T1911_.46.0020c28: 名爲歸。説三般若無一異相。是名爲旨。倶 T1911_.46.0020c29: 入祕藏故名旨歸。若謂解脱直解脱者。非 T1911_.46.0021a01: 解脱也。當知解脱亦脱非脱非脱非非脱。 T1911_.46.0021a02: 方便淨解脱調伏衆生不爲所染。故名爲 T1911_.46.0021a03: 脱。所作＊辦已歸於解脱。圓淨解脱不見 T1911_.46.0021a04: 衆生及解脱相故名非脱。所作辦已歸於般 T1911_.46.0021a05: 若。性淨解脱則非脱非非脱。所作辦已歸 T1911_.46.0021a06: 於法身。若達若説。如此三脱非一異相。倶 T1911_.46.0021a07: 入祕藏故名旨歸。復次三徳非新非故而 T1911_.46.0021a08: 新而故。所以者何。三障障三徳。無明障法 T1911_.46.0021a09: 身。取相障般若。無知障解脱。三障先有名 T1911_.46.0021a10: 之爲故。三徳破三障。今始得顯故名爲新。 T1911_.46.0021a11: 三障即三徳三徳即三障。三障即三徳三障 T1911_.46.0021a12: 非故。三徳即三障三徳非新。非新而新則 T1911_.46.0021a13: 有發心所得之三徳。乃至究竟所得之三徳。 T1911_.46.0021a14: 非故而故則有發心所治之三障。乃至究竟 T1911_.46.0021a15: 所治之三障。新非新故非故。則有理性之 T1911_.46.0021a16: 三徳若總達三徳非新非故而新而故。無 T1911_.46.0021a17: 一異相。爲他亦然。即是旨歸祕密藏中。又説 T1911_.46.0021a18: 者。無明先有名爲故。法身是明破於無明 T1911_.46.0021a19: 名爲新。無明即明明即無明。無明即明無明 T1911_.46.0021a20: 非故。明即無明明則非新。取相先有名之 T1911_.46.0021a21: 爲故。無相破相無相名新。相即無相無相 T1911_.46.0021a22: 即相。何新何故。無知先有名之爲故。知破 T1911_.46.0021a23: 無知知名爲新。無知即知知即無知。何新何 T1911_.46.0021a24: 故。若達總別新故無一異相。若爲他説亦 T1911_.46.0021a25: 復如是。是名旨歸入祕密藏。縱横開合始 T1911_.46.0021a26: 終等例皆如是。復次旨歸亦復如是。謂旨非 T1911_.46.0021a27: 旨非旨非非旨。歸非歸非歸非非歸。一一 T1911_.46.0021a28: 悉須入祕密藏中。例上可解。旨自行故。非 T1911_.46.0021a29: 旨化他故。非旨非非旨無自他故。旨歸三 T1911_.46.0021b01: 徳寂靜若此。有何名字而可説示。不知何 T1911_.46.0021b02: 以名之。強名中道實相法身非止非觀等。亦 T1911_.46.0021b03: 復強名一切種智平等大慧般若波羅蜜觀 T1911_.46.0021b04: 等。亦復強名首楞嚴定大涅槃不可思議解 T1911_.46.0021b05: 脱止等。當知種種相種種説種種神力。一一 T1911_.46.0021b06: 皆入祕密藏中。何等是旨歸。旨歸何處。誰是 T1911_.46.0021b07: 旨歸。言語道斷心行處滅。永寂如空。是名 T1911_.46.0021b08: 旨歸。至第十重中當廣説也◎
T1911_.46.0021b11: T1911_.46.0021b12:
T1911_.46.0021b15: 門人灌頂記 T1911_.46.0021b16: ◎第二釋止觀名者。大途梗概已如上説。 T1911_.46.0021b17: 復以何義立止觀名。略有四。一相待。二絶 T1911_.46.0021b18: 待。三會異。四通三徳。一相待者。止觀各三 T1911_.46.0021b19: 義。息義。停義。對不止止義。息義者。諸惡覺 T1911_.46.0021b20: 觀妄念思想寂然休息。淨名曰。何謂攀縁。謂 T1911_.46.0021b21: 縁三界。何謂息攀縁。謂心無所得。此就 T1911_.46.0021b22: 所破得名。是止息義。停義者。縁心諦理繋 T1911_.46.0021b23: 念現前停住不動。仁王云。入理般若名爲 T1911_.46.0021b24: 住。大品云。以不住法住般若波羅蜜中。此 T1911_.46.0021b25: 就能止得名。即是停止義。對不止以明止 T1911_.46.0021b26: 者。語雖通上意則永殊。何者。上兩止對生 T1911_.46.0021b27: 死之流動。約涅槃論止息。心行理外約般 T1911_.46.0021b28: 若論停止。此約智斷通論相待。今別約諦 T1911_.46.0021b29: 理論相待。無明即法性法性即無明。無明亦 T1911_.46.0021c01: 非止非不止而喚無明爲不止。法性亦非 T1911_.46.0021c02: 止非不止而喚法性爲止。此待無明之不 T1911_.46.0021c03: 止。喚法性而爲止。如經法性非生非滅。 T1911_.46.0021c04: 而言法性寂滅。法性非垢非淨。而言法性 T1911_.46.0021c05: 清淨。是爲對不止而明止也。觀亦三義。貫 T1911_.46.0021c06: 穿義。觀達義。對不觀觀義。貫穿義者。智慧利 T1911_.46.0021c07: 用穿滅煩惱。大經云。利钁斲地磐石砂礫直 T1911_.46.0021c08: 至金剛。法華云。穿鑿高原猶見乾燥土。施 T1911_.46.0021c09: 功不已遂漸至泥。此就所破得名立貫穿 T1911_.46.0021c10: 觀也。觀達義者。觀智通達契會眞如。瑞應 T1911_.46.0021c11: 云。息心達本源故號爲沙門。大論云。清淨 T1911_.46.0021c12: 心常一。則能見般若。此就能觀得名。故立 T1911_.46.0021c13: 觀達觀也。對不觀觀者。語雖通上意則永 T1911_.46.0021c14: 殊。上兩觀亦通對生死彌密而論貫穿。迷 T1911_.46.0021c15: 惑昏盲而論觀達。此通約智斷相待明觀。 T1911_.46.0021c16: 今別約諦理。無明即法性法性即無明。無明 T1911_.46.0021c17: 非觀非不觀。而喚無明爲不觀。法性亦非 T1911_.46.0021c18: 觀非不觀。而喚法性爲觀。如經云。法性 T1911_.46.0021c19: 非明非闇。而喚法性爲明。第一義空非智 T1911_.46.0021c20: 非愚。而喚第一義空爲智。是爲對不觀 T1911_.46.0021c21: 而明觀也。是故止觀各從三義得名○二 T1911_.46.0021c22: 絶待明止觀者。即破前三相待止觀也。先 T1911_.46.0021c23: 横破。次竪破。若止息止從所破得名者。照 T1911_.46.0021c24: 境爲正除惑爲傍。既從所離得名。名從 T1911_.46.0021c25: 傍立即墮他性。若停止止從能破得名。照 T1911_.46.0021c26: 境爲正除惑爲傍。既言能照名從智生即 T1911_.46.0021c27: 墮自性。若非妄想息故止。非住理故止。智 T1911_.46.0021c28: 斷因縁故止。名從合生即墮共性。若非所 T1911_.46.0021c29: 破非能破而言止者。此墮無因性。故龍樹 T1911_.46.0022a01: 曰。諸法不自生亦不從他生。不共不無因 T1911_.46.0022a02: 是故説無生。無生止觀豈從四句立名。四 T1911_.46.0022a03: 句立名是因待生。可思可説。是結惑生可 T1911_.46.0022a04: 破可壞。起滅流動之生。何謂停止。迷惑顛 T1911_.46.0022a05: 倒之生。何謂觀達耶。又竪破者。若從四句 T1911_.46.0022a06: 生者。即是生生非止觀也。若能止息見思 T1911_.46.0022a07: 停住眞諦。此乃待生生説生不生之止觀 T1911_.46.0022a08: 耳。若以空心入假。止息塵沙停住俗理。 T1911_.46.0022a09: 此乃待生不生。説不生生之止觀耳。若止 T1911_.46.0022a10: 息無明停心中理。此是待生死涅槃二邊不 T1911_.46.0022a11: 止。而論止觀耳。皆是待對可思議。生結惑 T1911_.46.0022a12: 可破壞。尚未是止何況不止。猶自非觀何 T1911_.46.0022a13: 況不觀。何以故。遣執不盡故。言語道不斷 T1911_.46.0022a14: 故。業果不絶故。今言絶待止觀者。絶横竪 T1911_.46.0022a15: 諸待。絶諸思議。絶諸煩惱諸業諸果。絶諸 T1911_.46.0022a16: 教觀證等。悉皆不生故名爲止。止亦不可 T1911_.46.0022a17: 得。觀冥如境境既寂滅清淨。尚無清淨何 T1911_.46.0022a18: 得有觀。止觀尚無。何得待不止觀説於 T1911_.46.0022a19: 止觀。待於止觀説不止觀。待止不止説非 T1911_.46.0022a20: 止非不止。故知止不止皆不可得。非止非 T1911_.46.0022a21: 不止亦不可得。待對既絶即非有爲。不可 T1911_.46.0022a22: 以四句思。故非言説道非心識境。既無名 T1911_.46.0022a23: 相。結惑不生則無生死。則不可破壞。滅絶 T1911_.46.0022a24: 絶滅故名絶待止。顛倒想斷故名絶待觀。 T1911_.46.0022a25: 亦是絶有爲止觀。乃至絶生死止觀。絶待止 T1911_.46.0022a26: 觀則不可説。若有四悉檀因縁故亦可得 T1911_.46.0022a27: 説。若有世界因縁則會異而説。若有爲人 T1911_.46.0022a28: 因縁則通三徳而説。若有對治因縁則相 T1911_.46.0022a29: 待而説。若有第一義因縁則絶待而説。説 T1911_.46.0022b01: 爲止觀。此之名字不在内外兩中間。亦不 T1911_.46.0022b02: 常自有。是字不住亦不不住。是字不在横 T1911_.46.0022b03: 四句竪四句中。故言是字不住。亦不在無 T1911_.46.0022b04: 横無竪中。故言亦不不住。是字不可得故。 T1911_.46.0022b05: 故名絶待止觀。亦名不思議止觀。亦名無 T1911_.46.0022b06: 生止觀。亦名一大事止觀。故如此大事不 T1911_.46.0022b07: 對小事。譬如虚空不因小空名爲大也。 T1911_.46.0022b08: 止觀亦爾。不因愚亂名爲止觀。無可待 T1911_.46.0022b09: 對獨一法界。故名絶待止觀也。世人約種 T1911_.46.0022b10: 種語釋絶待義。終不得絶。何以故。凡情馳 T1911_.46.0022b11: 想種種推畫。分別悟與不悟心與不心。凡 T1911_.46.0022b12: 聖差別。絶則待於不絶。不思議待思議。輪 T1911_.46.0022b13: 轉相待絶無所寄。若得意亡言心行亦斷。 T1911_.46.0022b14: 隨智妙悟無復分別。亦不言悟不悟聖不聖 T1911_.46.0022b15: 心不心思議不思議等。種種妄想縁理分別。 T1911_.46.0022b16: 皆名爲待。眞慧開發絶此諸待。絶即復絶。 T1911_.46.0022b17: 如前火木名爲絶待。故淨名云。諸法不相 T1911_.46.0022b18: 待。乃至一念不住故。即此意也。若爾。絶待 T1911_.46.0022b19: 乃是聖境。初心無分。今以六即望之。初心 T1911_.46.0022b20: 無所失聖境無所濫。三會異者。如此絶待 T1911_.46.0022b21: 止觀。亦名不可思議。亦名爲大。大經云。大 T1911_.46.0022b22: 名不可思議也。諸餘經論或名遠離。或名 T1911_.46.0022b23: 不住不著無爲寂滅。不分別禪定棄除捨等。 T1911_.46.0022b24: 如是一切皆是止之異名。止既絶大不可思 T1911_.46.0022b25: 議。遠離等皆絶大不可思議。餘處或名知見 T1911_.46.0022b26: 明識眼覺智慧照了鑒達等。如是一切皆是 T1911_.46.0022b27: 觀之異名。觀既絶大不可思議。知見等皆絶 T1911_.46.0022b28: 大不可思議。所以者何。般若是一法佛説種 T1911_.46.0022b29: 種名。解脱亦爾。多諸名字。亦如虚空無所有 T1911_.46.0022c01: 不動無礙。當知三徳秖是一法。隨衆生類 T1911_.46.0022c02: 爲之立異字。若聞絶待愼莫驚畏。若聞 T1911_.46.0022c03: 會異愼莫疑惑而自毀傷也。又止觀自相會 T1911_.46.0022c04: 者。止亦名觀亦名不止。觀亦名止亦名不 T1911_.46.0022c05: 觀。即前釋名意同也○四通三徳者。若衆經 T1911_.46.0022c06: 異名皆是止觀者。名則無量義亦無量。何故 T1911_.46.0022c07: 但以三義釋止觀耶。爲對三徳作此釋 T1911_.46.0022c08: 耳。諸法無量。何故獨對三徳。大論云。菩薩 T1911_.46.0022c09: 從初發心常觀涅槃行道。大經云。佛及衆 T1911_.46.0022c10: 生皆悉安置祕密藏中。祕密即是涅槃。涅槃 T1911_.46.0022c11: 即是三徳。三徳即是止觀。自他初後皆得修 T1911_.46.0022c12: 入。故用對之耳。若用兩字共通三徳者。止 T1911_.46.0022c13: 即是斷斷通解脱。觀即是智智通般若。止觀 T1911_.46.0022c14: 等者名爲捨相。捨相即是通於法身。又止即 T1911_.46.0022c15: 奢摩他。觀即毘婆舍那。他那等故即憂畢叉。 T1911_.46.0022c16: 通三徳如前。問。止觀是二法。豈得通不思 T1911_.46.0022c17: 議三徳耶。答。還以不思議止觀故得通耳。 T1911_.46.0022c18: 又大品明十八空釋般若。百八三昧釋禪。 T1911_.46.0022c19: 雖前後兩釋。豈可禪無般若般若無禪。特 T1911_.46.0022c20: 是不二而二二則不二。不二即法身。二即定 T1911_.46.0022c21: 慧。如此三法未曾相離。是故大經云。佛性 T1911_.46.0022c22: 有五種名。或名首楞嚴或名般若。今非止 T1911_.46.0022c23: 非觀。或名爲止或名爲觀。即是不思議止 T1911_.46.0022c24: 觀。通於不思議三徳。復次止觀各通三徳 T1911_.46.0022c25: 者。止中有觀觀中有止。如止息止是止善 T1911_.46.0022c26: 屬定門攝。即通解脱。停止止是行善屬觀 T1911_.46.0022c27: 門攝。即通般若。非止止屬理攝。即通法身。 T1911_.46.0022c28: 其義可見也。貫穿觀是止善定門攝。即通解 T1911_.46.0022c29: 脱。觀達觀是行善觀門攝。即通般若。非觀觀 T1911_.46.0023a01: 理攝。即通法身。意亦可見。復次止觀共通 T1911_.46.0023a02: 三徳者。止息止貫穿觀。皆從所離得名。即 T1911_.46.0023a03: 通解脱。停止止觀達觀皆從能縁之智得 T1911_.46.0023a04: 名。即通般若。非止止非觀觀皆名法性。即 T1911_.46.0023a05: 通法身。復次三徳通於止觀者。還以三 T1911_.46.0023a06: 徳共通兩字。又應三徳各通兩字。三徳共 T1911_.46.0023a07: 通者。解脱通止。般若通觀。法身通非止非 T1911_.46.0023a08: 觀。三徳各通止觀者。夫解脱者具足解脱。 T1911_.46.0023a09: 具有三種。方便淨解脱通止息止。圓淨解脱 T1911_.46.0023a10: 通停止止。性淨解脱通非止止。夫般若者具 T1911_.46.0023a11: 足般若。具有三種。道慧般若通貫穿觀。道 T1911_.46.0023a12: 種慧般若通觀達觀。一切種慧般若通非觀 T1911_.46.0023a13: 觀。具足法身亦有三種。色身通一止一觀。 T1911_.46.0023a14: 法門身通一止一觀。實相身通一止一觀。其 T1911_.46.0023a15: 義可見也。若信三徳絶大不思議。通義既 T1911_.46.0023a16: 明。須信止觀絶大不思議。若信涅槃三法 T1911_.46.0023a17: 具足名祕密藏。亦信三止具足名大寂定 T1911_.46.0023a18: 名祕密藏。亦信三觀具足名大智慧名祕 T1911_.46.0023a19: 密藏。亦信非止非觀三法具足名祕密藏。若 T1911_.46.0023a20: 信三徳不縱不横不並不別。如三點三目 T1911_.46.0023a21: 者。亦信三止三觀不縱不横不並不別也。 T1911_.46.0023a22: 而諸經赴縁偏擧一法以示義端。如首楞 T1911_.46.0023a23: 嚴偏擧止邊。止具一切法不減少。亦名祕 T1911_.46.0023a24: 密藏。智度法華偏擧觀邊。觀具一切法不 T1911_.46.0023a25: 減少。涅槃擧三法具足。法亦不多。亦名祕 T1911_.46.0023a26: 密藏。止觀亦爾。若開若合。開亦不多合亦不 T1911_.46.0023a27: 少。一一皆是法界攝一切法。悉名祕密藏。 T1911_.46.0023a28: 偏擧尚爾。況圓擧耶。止觀通三徳既爾。通 T1911_.46.0023a29: 諸異名遠離知見等亦如是。又通諸三名。 T1911_.46.0023b01: 所謂三菩提三佛性三寶等。一切三法亦如是。 T1911_.46.0023b02: 問。云何字義縱横。云何字義不縱不横。答。 T1911_.46.0023b03: 諸小乘師説。般若種智已圓。果縛尚在。解脱 T1911_.46.0023b04: 未具身猶雜食。又帶無常。一優二劣譬之横 T1911_.46.0023b05: 川走火。又云。先有相好之身。次得種智般若。 T1911_.46.0023b06: 後滅身智方具解脱。既有上下前後之義。 T1911_.46.0023b07: 譬之縱三點水。若入滅定有身而無智。羅 T1911_.46.0023b08: 漢在無色有智而無身。若入無餘但有孤 T1911_.46.0023b09: 調解脱。此義各各不相關。並之則横。累之 T1911_.46.0023b10: 則縱。分之則異。諸大乘師説。法身是正體。 T1911_.46.0023b11: 有佛無佛本自有之。非適今也。了因般若 T1911_.46.0023b12: 無累解脱。此二當有。隔生跨世彌亘淨穢。 T1911_.46.0023b13: 此字義縱也。又言。三徳無前後一體具足。 T1911_.46.0023b14: 以體從義而有三異。蓋乃體横而義縱耳。 T1911_.46.0023b15: 又言。體義倶不殊。而有隱顯之異。倶不異 T1911_.46.0023b16: 未免横。隱顯異未免縱。衆釋如此寧與經 T1911_.46.0023b17: 會。今明三徳皆不可思議那忽縱。皆不可 T1911_.46.0023b18: 思議那忽横。皆不可思議那忽一。皆不可 T1911_.46.0023b19: 思議那忽異。此約理藏釋。身常智圓斷具。 T1911_.46.0023b20: 一切皆是佛法無有優劣。故不縱。三徳相 T1911_.46.0023b21: 冥同是一法界。出法界外何處更別有法。 T1911_.46.0023b22: 故不横。能種種建立故不一。同歸第一義 T1911_.46.0023b23: 故不異。此約行因釋也。即一而三故不横。 T1911_.46.0023b24: 即三而一故不縱。不三而三故不一。不一 T1911_.46.0023b25: 而一故不異。此約字用釋也。眞伊字義爲 T1911_.46.0023b26: 若此。問。三徳四徳其意云何。答。通論三徳 T1911_.46.0023b27: 一一皆常樂我淨。大經云。諸佛所師所謂法 T1911_.46.0023b28: 也。以法常故諸佛亦常。法即法身。佛即般 T1911_.46.0023b29: 若解脱。故作通解也。大經云。因滅是色 T1911_.46.0023c01: 獲得常色。受想行識亦復如是。則法身皆常 T1911_.46.0023c02: 樂我淨。二徳亦然。若依一種轉色成法身。 T1911_.46.0023c03: 法身常樂。轉識想成般若。般若即淨。轉受 T1911_.46.0023c04: 行成解脱。解脱則我。又依念處轉識成 T1911_.46.0023c05: 常。轉受成樂。轉想行成我。轉色成淨。是 T1911_.46.0023c06: 則通別各有二解。依圓是頓義。依別是漸
T1911_.46.0023c09: 業有三種。謂漏業無漏業非漏非無漏業。 T1911_.46.0023c10: 感於三報。謂分段方便實報。報由三種煩 T1911_.46.0023c11: 惱。謂取相塵沙無明也。又約三種報一一 T1911_.46.0023c12: 開三道。約三種煩惱。一一開四倒○第三 T1911_.46.0023c13: 釋止觀體相者。既知大意豁達如前。名字 T1911_.46.0023c14: 曠遠若向。須識體理淵玄。粗寄四意顯體。 T1911_.46.0023c15: 一教相。二眼智。三境界。四得失。夫理藉教 T1911_.46.0023c16: 彰。教法既多故用相顯。入理門不同故用 T1911_.46.0023c17: 眼智顯。諦有權實故用境界顯。人有差 T1911_.46.0023c18: 會故用得失顯。法華疏用四一明實。今 T1911_.46.0023c19: 以四科顯體。可得相類。教相顯者。夫止觀 T1911_.46.0023c20: 名教通於凡聖。不可尋通名求於別體。故 T1911_.46.0023c21: 用相簡之。若凡夫止善所治是止相。行善 T1911_.46.0023c22: 所生是觀相。又四禪四無量心是止相。六行 T1911_.46.0023c23: 是觀相。此等皆未免生死。即有漏爲相。故 T1911_.46.0023c24: 大論云。除摩黎山餘無出栴檀。除三乘智 T1911_.46.0023c25: 慧餘無眞智慧。故非今所論也。若二乘以 T1911_.46.0023c26: 九想十想八背捨九次第定。多是事禪一往 T1911_.46.0023c27: 止相。有作四諦慧是觀相。此之止觀雖出生 T1911_.46.0023c28: 死而是拙度。滅色入空。此空亦得名止。亦 T1911_.46.0023c29: 得名非止非不止。而不得名觀。何以故。灰 T1911_.46.0024a01: 身滅智故不名觀。但是析法無漏爲相。非 T1911_.46.0024a02: 今所論也。巧度止有三種。一體眞止。二方便 T1911_.46.0024a03: 隨縁止。三息二邊分別止。一體眞止者。諸 T1911_.46.0024a04: 法從縁生。因縁空無主。息心達本源故號 T1911_.46.0024a05: 爲沙門。知因縁假合幻化性虚故名爲體。 T1911_.46.0024a06: 攀縁妄想得空即息。空即是眞故言體眞止。 T1911_.46.0024a07: 二方便隨縁止者。若三乘同以無言説道斷 T1911_.46.0024a08: 煩惱入眞。眞則不異。但言煩惱與習有盡 T1911_.46.0024a09: 不盡。若二乘體眞不須方便止。菩薩入假 T1911_.46.0024a10: 正應行用。知空非空故言方便。分別藥病 T1911_.46.0024a11: 故言隨縁。心安俗諦故名爲止。經言動止 T1911_.46.0024a12: 心常一亦得證此意也。三息二邊分別止 T1911_.46.0024a13: 者。生死流動涅槃保證。皆是偏行偏用不會 T1911_.46.0024a14: 中道。今知俗非俗俗邊寂然。亦不得非俗 T1911_.46.0024a15: 空邊寂然。名息二邊止。此三止名雖未見 T1911_.46.0024a16: 經論。映望三觀隨義立名。釋論云。菩薩依 T1911_.46.0024a17: 隨經教爲作名字。名爲法施。立名無咎。若 T1911_.46.0024a18: 能尋經得名即懸合此義也。詳此三止與 T1911_.46.0024a19: 前釋名名髣髴同。其相則異。同者。止息止 T1911_.46.0024a20: 似體眞。停止止似方便隨縁。非止止似息 T1911_.46.0024a21: 二邊。其相則別所謂三諦相也。前三成次三。 T1911_.46.0024a22: 後一具前三。何以故。如體眞止時達因縁 T1911_.46.0024a23: 假名空無主流動惡息。是名止息義。停心 T1911_.46.0024a24: 在理正是達於因縁。是停止義。此理即眞眞 T1911_.46.0024a25: 即本源。本源不當止與不止。是非止止。此 T1911_.46.0024a26: 三義共成體眞止相。若方便止時照假自在。 T1911_.46.0024a27: 散亂無知息。是止息義。停心假理如淨名 T1911_.46.0024a28: 入三昧觀比丘根性分別藥病。是停止義。 T1911_.46.0024a29: 假理不動是非止止。如是三義共成方便隨 T1911_.46.0024b01: 縁止相也。息二邊時生死涅槃二相倶息。 T1911_.46.0024b02: 是止息義。入理般若名爲住縁心中道。是 T1911_.46.0024b03: 停止義。此實相理非止不止。是不止止義。 T1911_.46.0024b04: 如此三義共成息二邊止相故與前永異 T1911_.46.0024b05: 也。亦非今所用也。次明觀相。觀有三。從 T1911_.46.0024b06: 假入空名二諦觀。從空入假名平等觀。二觀 T1911_.46.0024b07: 爲方便道得入中道雙照二諦。心心寂滅 T1911_.46.0024b08: 自然流入薩婆若海。名中道第一義諦觀。此 T1911_.46.0024b09: 名出瓔珞經。所言二諦者。觀假爲入空之 T1911_.46.0024b10: 詮空由詮會。能所合論故言二諦觀。又會 T1911_.46.0024b11: 空之日非但見空亦復識假。如雲除發障 T1911_.46.0024b12: 上顯下明。由眞假顯得是二諦觀。今由假 T1911_.46.0024b13: 會眞何意非二諦觀。又俗是所破眞是所用。 T1911_.46.0024b14: 若從所破應言俗諦觀。若從所用應言 T1911_.46.0024b15: 眞諦觀。破用合論故言二諦觀。又分別有 T1911_.46.0024b16: 三種。一約教有隨情二諦觀。約行有隨情 T1911_.46.0024b17: 智二諦觀。約證有隨智二諦觀。初觀之功雖 T1911_.46.0024b18: 未契眞。得有隨教隨行論二諦觀。問 T1911_.46.0024b19: 初觀破用合受名。第二觀亦破用。亦應言 T1911_.46.0024b20: 二諦耶。答。前已受二諦名後雖破用。更從 T1911_.46.0024b21: 勝者受平等名也。問。第三觀亦破用何不 T1911_.46.0024b22: 更從勝受名。答。前兩觀有滯故更破更用。 T1911_.46.0024b23: 第三觀無滯但從用受名。不得一例。問。前 T1911_.46.0024b24: 二觀倶觀二諦亦應倶入二諦。答。初爲破 T1911_.46.0024b25: 病故觀假。爲用眞故觀眞。是故倶觀。一用 T1911_.46.0024b26: 一不用故不倶入。問。眞及中倶得稱諦。界 T1911_.46.0024b27: 内外俗俗則非理云何稱諦。答。地持明二 T1911_.46.0024b28: 法性。一事法性性差別故。二實法性性眞實 T1911_.46.0024b29: 故。即二諦之異名。既倶得稱法性。何意不 T1911_.46.0024c01: 得倶稱諦。問 T1911_.46.0024c02: 得寶乃至獼猴得酒。又非想定即世俗涅槃。 T1911_.46.0024c03: 即其義也。問。若爾倶無漏耶。答論云。世間正 T1911_.46.0024c04: 見出世正見。問。若爾倶無生耶。答。經云。異 T1911_.46.0024c05: 相互無。問。從假入空必須破假而入空耶。 T1911_.46.0024c06: 答。通途應有四句。不破入。破入。破不入。 T1911_.46.0024c07: 不破不入。乃至三十六句如後説。從空入 T1911_.46.0024c08: 假名平等觀者。若是入空尚無空可有何 T1911_.46.0024c09: 假可入。當知此觀爲化衆生。知眞非眞方 T1911_.46.0024c10: 便出假故言從空。分別藥病而無差謬故 T1911_.46.0024c11: 言入假。平等者望前稱平等也。前觀破假 T1911_.46.0024c12: 病不用假法但用眞法。破一不破一未 T1911_.46.0024c13: 爲平等。後觀破空病還用假法。破用既均 T1911_.46.0024c14: 異時相望故言平等也。今當譬之。如盲初 T1911_.46.0024c15: 得眼開見空見色。雖見於色不能分別 T1911_.46.0024c16: 種種卉木根莖枝葉藥毒種類。從假入空隨 T1911_.46.0024c17: 智之時。亦見二諦而不能用假。若人眼開 T1911_.46.0024c18: 後能見空見色。即識種類洞解因縁。麁細 T1911_.46.0024c19: 藥食皆識皆用利益於他。此譬從空入假亦 T1911_.46.0024c20: 眞眞俗。正用於假爲化衆生。故名爲入 T1911_.46.0024c21: 假。復言平等。意如前説。中道第一義觀者。 T1911_.46.0024c22: 前觀假空是空生死。後觀空空是空涅槃。 T1911_.46.0024c23: 雙遮二邊。是名二空觀爲方便道得會中 T1911_.46.0024c24: 道。故言心心寂滅流入薩婆若海。又初觀用 T1911_.46.0024c25: 空後觀用假。是爲雙存方便。入中道時 T1911_.46.0024c26: 能雙照二諦。故經言。心若在定能知世間 T1911_.46.0024c27: 生滅法相。前之兩觀爲二種方便意在此 T1911_.46.0024c28: 也。問。大經云。定多慧多倶不見佛性。此義 T1911_.46.0024c29: 云何。答。次第三觀二乘及通菩薩有初觀分。 T1911_.46.0025a01: 此屬定多慧少不見佛性。別教菩薩有第 T1911_.46.0025a02: 二觀分。此屬慧多定少亦不見佛性。二觀 T1911_.46.0025a03: 爲方便得入第三觀。則見佛性。問。經言 T1911_.46.0025a04: 住菩薩以慧眼故見不了了。非全不見 T1911_.46.0025a05: 觀是慧眼位。第二觀是法眼位。云何而言 T1911_.46.0025a06: 兩眼全不見耶。答。彼次第眼偏定偏慧佛之 T1911_.46.0025a07: 所呵。不可言其見也。所言慧眼見者。其 T1911_.46.0025a08: 名乃同實是圓教十住之位。三觀現前入三 T1911_.46.0025a09: 諦理。名之爲住。呼住爲慧眼耳。故法華 T1911_.46.0025a10: 云。願得如世尊慧眼第一淨。如斯慧眼分 T1911_.46.0025a11: 見未了。故言如夜見色空中鵝雁。非二乘 T1911_.46.0025a12: 慧眼得如此名。故法華中譬如有人穿鑿 T1911_.46.0025a13: 高原唯見乾土。施功不已轉見濕土。遂漸 T1911_.46.0025a14: 至泥後則得水。乾土譬初觀。濕土譬第二 T1911_.46.0025a15: 觀。泥譬第三觀。水譬圓頓觀。又譬於教。三 T1911_.46.0025a16: 藏教不詮中道如乾土。通教如濕土。別教 T1911_.46.0025a17: 如泥。圓教詮中道如水。二教之所不詮二 T1911_.46.0025a18: 行之所不到。偏空慧眼寧得見性。若見性 T1911_.46.0025a19: 者無有是處。此三觀與前三觀名一往 T1911_.46.0025a20: 似同義相則異。同者。前是貫穿觀諸虚妄 T1911_.46.0025a21: 似從假入空也。前觀達觀達理理和達事事 T1911_.46.0025a22: 和。似入假平等觀也。前不觀觀似中道也。 T1911_.46.0025a23: 其相異者。前是一諦相今是三諦相 T1911_.46.0025a24: 觀通成後三。後三具前三。所以者何。如從 T1911_.46.0025a25: 假入空破四住磐石。此豈非貫穿義。所入 T1911_.46.0025a26: 之空空即是理。智能顯理。即觀達義。此之空 T1911_.46.0025a27: 理即是非觀觀義。如此三義共成入空觀相 T1911_.46.0025a28: 也。從空入假亦具三義。何以故。識假名法 T1911_.46.0025a29: 破無知障。即是貫穿義。照假名理分別無 T1911_.46.0025b01: 謬。即觀達義。假理常然即不觀觀義也。此三 T1911_.46.0025b02: 義共成假觀相。中道之觀亦具三義。空於 T1911_.46.0025b03: 二邊即貫穿義。正入中道即觀達義。中道 T1911_.46.0025b04: 法性即不觀觀義。如此三義共成中道觀相。 T1911_.46.0025b05: 此依摩訶衍明三止三觀之相。以義隨相 T1911_.46.0025b06: 條然各別。若論三觀則有權實淺深。若論 T1911_.46.0025b07: 三智則有優劣前後。若論三人則有諸位 T1911_.46.0025b08: 大小。此則次第分張非今所用也。圓頓止觀 T1911_.46.0025b09: 相者。以止縁於諦則一諦而三諦。以諦繋 T1911_.46.0025b10: 於止則一止而三止。譬如三相在一念心。 T1911_.46.0025b11: 雖一念心而有三相。止諦亦如是。所止之 T1911_.46.0025b12: 法雖一而三。能止之心雖三而一也。以 T1911_.46.0025b13: 觀觀於境則一境而三境。以境發於觀則 T1911_.46.0025b14: 一觀而三觀。如摩醯首羅面上三目。雖是三 T1911_.46.0025b15: 目而是一面。觀境亦如是。觀三即一發一 T1911_.46.0025b16: 即三不可思議。不權不實不優不劣不 T1911_.46.0025b17: 前不後。不並不別不大不小。故中論云。 T1911_.46.0025b18: 因縁所生法即空即假即中。又如金剛般若 T1911_.46.0025b19: 云。如人有目日光明照見種種色。若眼獨 T1911_.46.0025b20: 見不應須日。若無色者雖有日眼亦無 T1911_.46.0025b21: 所見。如是三法不異時不相離。眼喩於 T1911_.46.0025b22: 止。日喩於觀。色喩於境。如是三法不前不 T1911_.46.0025b23: 後。一時論三三中論一。亦復如是。若見此 T1911_.46.0025b24: 意即解圓頓教止觀相也。何但三一一三。 T1911_.46.0025b25: 總前諸義皆在一心。其相云何。體無明顛倒 T1911_.46.0025b26: 即是實相之眞。名體眞止。如此實相遍一 T1911_.46.0025b27: 切處隨縁歴境安心不動。名隨縁方便止。 T1911_.46.0025b28: 生死涅槃靜散休息。名息二邊止。體一切諸 T1911_.46.0025b29: 假悉皆是空。空即實相。名入空觀。達此空 T1911_.46.0025c01: 時觀冥中道。能知世間生滅法相如實而 T1911_.46.0025c02: 見。名入假觀。如此空慧即是中道無二無 T1911_.46.0025c03: 別。名中道觀體眞之時五住磐石砂礫一念 T1911_.46.0025c04: 休息。名止息義。心縁中道入實相慧。名 T1911_.46.0025c05: 停止義。實相之性即非止非不止義。又此 T1911_.46.0025c06: 一念能穿五住達於實相。實相非觀亦非 T1911_.46.0025c07: 不觀。如此等義但在一念心中。不動眞際 T1911_.46.0025c08: 而有種種差別。經言。善能分別諸法相。於 T1911_.46.0025c09: 第一義而不動。雖多名字蓋乃般若之一 T1911_.46.0025c10: 法。佛説種種名。衆名皆圓諸義亦圓。相待絶 T1911_.46.0025c11: 待對體不可思議。不可思議故無有障礙無 T1911_.46.0025c12: 有障礙故具足無減。是圓頓教相顯止觀 T1911_.46.0025c13: 體也○二明眼智者。體則非知非見非因 T1911_.46.0025c14: 非果。説之己自難。何況以示人。雖叵知 T1911_.46.0025c15: 見由於眼智則可知見。雖非因果由因 T1911_.46.0025c16: 果顯。止觀爲因智眼爲果。因是顯體之遠 T1911_.46.0025c17: 由。果是顯體之近由。其體冥妙不可分別。 T1911_.46.0025c18: 寄於眼智令體可解。今先明次第眼智 T1911_.46.0025c19: 者。三止三觀爲因。所得三智三眼爲果。三 T1911_.46.0025c20: 止者。若體眞止妄惑不生。因止發定定生 T1911_.46.0025c21: 無漏。慧眼開故見第一義。眞諦三昧成。故止 T1911_.46.0025c22: 能成眼眼能見體。得眞體也。若隨縁止冥 T1911_.46.0025c23: 眞出假心安俗諦。因此止故得陀羅尼。陀 T1911_.46.0025c24: 羅尼分別藥病。法眼豁開破障通無知。常 T1911_.46.0025c25: 在三昧不以二相見諸佛土。則俗諦三昧 T1911_.46.0025c26: 成。是則止能發眼眼能得體。得俗體也。若 T1911_.46.0025c27: 息二邊止則生死涅槃空有雙寂。因於此止 T1911_.46.0025c28: 發中道定。佛眼豁開照無不遍。中道三昧 T1911_.46.0025c29: 成。故止能得眼眼能得體。得中道體也。三 T1911_.46.0026a01: 觀者若從假入空空慧相應。即能破見思惑 T1911_.46.0026a02: 成一切智。智能得體得眞體也。若從空入 T1911_.46.0026a03: 假分別藥病種種法門。即破無知成道種 T1911_.46.0026a04: 智。智能得體得俗體也。若雙遮二邊爲入 T1911_.46.0026a05: 中方便。能破無明成一切種智。智能得體 T1911_.46.0026a06: 得中道體也。是則三止三觀共成三眼三 T1911_.46.0026a07: 智。各得三體。是故顯體而談眼智。即此意 T1911_.46.0026a08: 也。問。眼見智知。知見異耶。答。此應四句 T1911_.46.0026a09: 分別。知而非見見而非知。亦知亦見不知 T1911_.46.0026a10: 不見。凡夫不證故不見。不聞故不知。二乘 T1911_.46.0026a11: 人證故亦見。聞故亦知。支佛證故是見。不聞 T1911_.46.0026a12: 故不知。方便道人聞故是知。未證故不見。 T1911_.46.0026a13: 復次信行人因聞故有慧。因慧故發無漏 T1911_.46.0026a14: 得一切智。此智因聞故稱智知。法行人思 T1911_.46.0026a15: 惟得定。因定發無漏成慧眼。此眼因禪 T1911_.46.0026a16: 故稱眼見。然知見同證眞諦。從所因處 T1911_.46.0026a17: 仍本受名。故言知見也。此就慧眼一切智 T1911_.46.0026a18: 作此分別。餘二眼二智例爾。若一心眼智則 T1911_.46.0026a19: 不如此。若明不次第止觀眼智者。如前 T1911_.46.0026a20: 所説。止即是觀觀即是止無二無別。得體 T1911_.46.0026a21: 近由亦如是。眼即是智智即是眼。眼故論見 T1911_.46.0026a22: 智故論知。知即是見見即是知。佛眼具五 T1911_.46.0026a23: 眼。佛智具三智。王三昧一切三昧悉入其 T1911_.46.0026a24: 中。首楞嚴定攝一切定。大品云。欲得道慧 T1911_.46.0026a25: 道種慧一切智一切種智。當學般若。問。釋論 T1911_.46.0026a26: 云。三智在一心中。云何言欲得道慧等當 T1911_.46.0026a27: 學般若。答。實爾。三智在一心中。爲向人説 T1911_.46.0026a28: 令易解故作如此説耳。金剛般若云。如來 T1911_.46.0026a29: 有肉眼不。答云。有。乃至如來有佛眼不。答 T1911_.46.0026b01: 云。有。雖有五眼實不分張。秖約一眼備 T1911_.46.0026b02: 有五用能照五境。所以者何。佛眼亦能照 T1911_.46.0026b03: 麁色。如人所見亦過人所見。名肉眼。亦能 T1911_.46.0026b04: 照細色如天所見亦過天所見。名天眼。 T1911_.46.0026b05: 達麁細色空如二乘所見。名慧眼。達假 T1911_.46.0026b06: 名不謬如菩薩所見。名法眼。於諸法中 T1911_.46.0026b07: 皆見實相。名佛眼。當知佛眼圓照無遺。故 T1911_.46.0026b08: 經云。五眼具足成菩提。永與三界作父母。 T1911_.46.0026b09: 而獨稱佛眼者。如衆流入海失本名字。非 T1911_.46.0026b10: 無四用也。佛智照空如二乘所見。名一 T1911_.46.0026b11: 切智。佛智照假如菩薩所見。名道種智。佛 T1911_.46.0026b12: 智照空假中皆見實相。名一切種智。故言 T1911_.46.0026b13: 三智一心中得。故知一心三止所成三眼見 T1911_.46.0026b14: 不思議三諦。此見從止得故受眼名。一心三 T1911_.46.0026b15: 觀所成三智知不思議三境。此智從觀得故 T1911_.46.0026b16: 受智名。境之與諦左右異耳。見之與知眼 T1911_.46.0026b17: 目殊稱不應別説。今將境來顯智。令三觀 T1911_.46.0026b18: 易明。用諦來目眼使三止可解。雖作三 T1911_.46.0026b19: 説實是不可思議一法耳。用此一法眼智 T1911_.46.0026b20: 得圓頓止觀體也。如此解釋本於觀心。實 T1911_.46.0026b21: 非讀經安置次比。爲避人嫌疑爲増長 T1911_.46.0026b22: 信。幸與修多羅合。故引爲證耳○三明境 T1911_.46.0026b23: 界者。若得能顯眼智中意。無俟所顯諦聽 T1911_.46.0026b24: 之説。爲未解者更此一科。夫信行尚多 T1911_.46.0026b25: 聞。因此分別以會圓妙。法行宗深觀縁此 T1911_.46.0026b26: 思惟以見正境耳。就此爲二。一明説境 T1911_.46.0026b27: 意。二明諸境離合。經云。爲諸衆生開佛知 T1911_.46.0026b28: 見。若無中境智無所知眼無所見。當知 T1911_.46.0026b29: 應有佛眼境也。經云。世孰有眞天眼者。 T1911_.46.0026c01: 不以二相見諸佛土。若無俗境此眼不應 T1911_.46.0026c02: 見於佛土。經云。天眼開闢慧眼見眞。故知 T1911_.46.0026c03: 應有慧眼境也。此三諦理不可思議。無決 T1911_.46.0026c04: 定性實不可説。若爲縁説不出三意。一隨 T1911_.46.0026c05: 情説即隨他意語。二隨情智説即隨自他意 T1911_.46.0026c06: 語。三隨智説即隨自意語。云何隨情説三諦。 T1911_.46.0026c07: 如盲不識乳便問他言。乳色何似。他人答 T1911_.46.0026c08: 言。色白如貝粖雪鶴等。雖聞此説亦不能 T1911_.46.0026c09: 了乳之眞色。是諸盲人各各作解。競執貝 T1911_.46.0026c10: 粖而起四諍。凡情愚翳亦復如是。不識三 T1911_.46.0026c11: 諦大悲方便而爲分別。或約有門明三諦 T1911_.46.0026c12: 如盲聞貝。或約空門明三諦如盲聞粖。 T1911_.46.0026c13: 或作空有門明三諦如盲聞雪。或作非空 T1911_.46.0026c14: 非有門明三諦知盲聞鶴。雖聞此説未 T1911_.46.0026c15: 即諦理。是諸凡夫終不能見常樂我淨眞實 T1911_.46.0026c16: 之相。雖未得見各執空有互相是非。所以 T1911_.46.0026c17: 常途解二諦者。二十三家。家家不同各各 T1911_.46.0026c18: 異見。皆引經論莫知孰是。若言併是理 T1911_.46.0026c19: 則無量。若言併非悉有所據。爲此義故執 T1911_.46.0026c20: 自非他。唯飮甘露傷命早夭。經稱文殊彌 T1911_.46.0026c21: 勒未悟之時。共諍二諦兩墮地獄。今世凡 T1911_.46.0026c22: 情偏執一文鏗然固著。雖謂爲能恐乖佛 T1911_.46.0026c23: 旨。如是等人皆未識隨情三諦。若識此意 T1911_.46.0026c24: 聞種種説。即知如來俯逐根情。根情既多 T1911_.46.0026c25: 説不一種。此即是隨他意而説三諦也。隨 T1911_.46.0026c26: 情智説三諦者。就情説二就智説一。若爾 T1911_.46.0026c27: 不得一所論三。此就凡情。凡情悉是方便。 T1911_.46.0026c28: 雖即一而三但束爲二。若就聖智聖智皆 T1911_.46.0026c29: 是實得。雖即一而三但束爲一。情智相望 T1911_.46.0027a01: 故言三諦。如相似位人。六根淨時猶未 T1911_.46.0027a02: 發眞見於中道。雖觀三諦約位往明。但破 T1911_.46.0027a03: 四住及塵沙惑。既證方便道但束爲二諦。 T1911_.46.0027a04: 若入初住破無明見佛性。雙照二諦方稱 T1911_.46.0027a05: 爲智。亦具三諦但束爲中道第一義諦。情 T1911_.46.0027a06: 智合論即是隨自他意語也。隨智説三諦者。 T1911_.46.0027a07: 從初住去非但説中絶於視聽。眞俗亦然。 T1911_.46.0027a08: 三諦玄微唯智所照。不可示不可思。聞 T1911_.46.0027a09: 者驚怪。非内非外非難非易非相非非 T1911_.46.0027a10: 相。非是世法無有相貎。百非洞遣四句皆 T1911_.46.0027a11: 亡。唯佛與佛乃能究盡。言語道斷心行處滅。 T1911_.46.0027a12: 不可以凡情圖想。若一若三皆絶情望。尚 T1911_.46.0027a13: 非二乘所測。何況凡夫。如乳眞色眼開乃 T1911_.46.0027a14: 見。徒費言語盲終不識。如是説者名爲隨 T1911_.46.0027a15: 智説三諦相也。即是隨自意語。今更引經 T1911_.46.0027a16: 中所明二諦文。顯成三諦之説。若言凡夫 T1911_.46.0027a17: 人即能體達因縁生於觀解。豈非隨情説 T1911_.46.0027a18: 俗。體因縁即空。豈非隨情説眞。若如此 T1911_.46.0027a19: 者即是隨情説二諦也。若言凡夫心所見 T1911_.46.0027a20: 名爲俗諦。聖人心所見名爲眞諦。如此説 T1911_.46.0027a21: 者豈非隨情智説二諦也。若言凡夫行世 T1911_.46.0027a22: 間不知世間相。凡夫尚不知世間之俗。那 T1911_.46.0027a23: 得知眞。故知二諦皆非凡情所識。如此説 T1911_.46.0027a24: 者豈非隨智説二諦。二諦既有三番説。三 T1911_.46.0027a25: 諦例此可解。疑者若言佛常依二諦説法。 T1911_.46.0027a26: 故有三番二諦意。今亦例此。佛常好中道 T1911_.46.0027a27: 降胎出生出家成道入滅皆在中夜。一色一 T1911_.46.0027a28: 香無非中道。若説中道豈不三意赴縁耶。 T1911_.46.0027a29: 又一一説各具四悉檀意。隨情中四意者。夫 T1911_.46.0027b01: 諦理不可説。説必寄言。言必契情情必欣 T1911_.46.0027b02: 悦。或聞眞歡喜。或聞俗歡喜。或聞中歡喜。 T1911_.46.0027b03: 此即是隨情中用世界悉檀意也。夫衆生便 T1911_.46.0027b04: 宜不同。或聞説無戒慧増長。或聞説有戒 T1911_.46.0027b05: 慧増長。或聞説中戒慧増長。此即隨情中用 T1911_.46.0027b06: 爲人悉檀意也。夫行者破惡不同。或聞有 T1911_.46.0027b07: 法能破睡眠覺觀等。或聞無法能破睡散 T1911_.46.0027b08: 等。或聞中法能破睡散等。此即隨情中用 T1911_.46.0027b09: 對治悉檀意也。夫衆生入悟不同。或聞無 T1911_.46.0027b10: 開解。或聞有超悟。或聞中發徹。乃至觀心 T1911_.46.0027b11: 亦爾或説有觀恍如雲影。或作無觀泯失 T1911_.46.0027b12: 身心。或作中觀神智明白。如是等種種不 T1911_.46.0027b13: 同。應在一不在二。應在二不在一。故云 T1911_.46.0027b14: 佛説生法於無生法得度。佛説無生法 T1911_.46.0027b15: 於生法得度。此即是用第一義悉檀意也。 T1911_.46.0027b16: 故法華云。佛知衆生種種欲種種行種種性 T1911_.46.0027b17: 種種憶想。即此四意。何故爾。種種欲是隨世 T1911_.46.0027b18: 界。種種性是生善。種種行是對治。種種憶想 T1911_.46.0027b19: 是第一義。何故性屬生善。行屬對治破惡 T1911_.46.0027b20: 耶。若通論。性善有冥有顯。行惡亦有冥 T1911_.46.0027b21: 有顯。今從義便。善是冥伏惡是彰露。如佛 T1911_.46.0027b22: 未出時。三乘善根冥伏不現故言善性冥 T1911_.46.0027b23: 也。若聞三諦此善發生。故知種種性應屬 T1911_.46.0027b24: 生善。可對爲人悉檀也。又佛未出時。諸衆 T1911_.46.0027b25: 生惡行彰顯。邪非僻倒過失現前。佛爲破此 T1911_.46.0027b26: 惡故説於三諦。故知種種行屬破惡。即對 T1911_.46.0027b27: 治悉檀也。種種憶想是第一義者。想是慧 T1911_.46.0027b28: 數。僻故成心倒見倒等。若遇知識正此想 T1911_.46.0027b29: 慧即成三不倒。佛欲正其此慧故説三諦。 T1911_.46.0027c01: 即第一義也。隨情説三諦既具四意。隨情 T1911_.46.0027c02: 智隨智説三諦例此可解。是則三四十二 T1911_.46.0027c03: 種説三諦不同。豈可以凡情局聖。謂唯 T1911_.46.0027c04: 一種執諍自毀耶。若知聖説無崖。終不是 T1911_.46.0027c05: 此非彼起増上慢高擧稜層。如有智盲人 T1911_.46.0027c06: 莫諍乳色。勤行方便慚愧有羞。以三止 T1911_.46.0027c07: 證三眼見三法獲三智知三諦。見中分 T1911_.46.0027c08: 明雙照曉了。如雲除發障上顯下明。爾時乃 T1911_.46.0027c09: 可諦審是非決定師子吼也。私謂。隨情是 T1911_.46.0027c10: 併與。隨情智是半與半奪。隨智是併奪何者。 T1911_.46.0027c11: 如聖語凡云。汝今心想即是俗。能體達俗 T1911_.46.0027c12: 虚即是眞。豈非併與相。汝今所知百千推 T1911_.46.0027c13: 畫皆是俗。唯聖所知乃是眞。豈非半與半奪 T1911_.46.0027c14: 相。夫二諦者凡人併不識上聖獨能知。此豈 T1911_.46.0027c15: 非併奪。此釋易解故録之。二明境智離合 T1911_.46.0027c16: 者。先境次智。衆經説諦。或四三二一離合 T1911_.46.0027c17: 不同。今當通説。三藏是方便之教但明二 T1911_.46.0027c18: 諦。菩薩初心中心縁眞伏於四住。令煩惱 T1911_.46.0027c19: 脂消。三阿僧祇修六度行使功徳身肥。百 T1911_.46.0027c20: 劫種相好獲五神通。得法眼照俗諦。分 T1911_.46.0027c21: 別根性。調熟衆生而作佛事。後心坐道場 T1911_.46.0027c22: 三十四心斷見思惑盡。此三十四心。八忍八 T1911_.46.0027c23: 智九無礙九解脱。合爲三十四心也。又經 T1911_.46.0027c24: 言。一念六百生滅。成論師云。一念六十刹那。 T1911_.46.0027c25: 秖是一念從假入空得慧眼。照眞諦而 T1911_.46.0027c26: 得成佛。前已照俗次復照眞。二諦雙明與 T1911_.46.0027c27: 弟子異菩薩但照俗不照眞。二乘但照眞 T1911_.46.0027c28: 不照俗。佛能兼倶。更加中道第一義諦。三 T1911_.46.0027c29: 藏二諦已是方便。於二諦上更加中道。方 T1911_.46.0028a01: 便之上更復方便。照見此諦更加佛眼。知 T1911_.46.0028a02: 此諦故更加一切種智。離則有二合則有 T1911_.46.0028a03: 三。是爲三藏法中二諦三諦離合之相也。 T1911_.46.0028a04: 次三乘人同以無言説道斷煩惱。論諦離 T1911_.46.0028a05: 合者。俗諦則同眞諦則異。大論云。空有二 T1911_.46.0028a06: 種。一但空。二不但空。大經云。二乘之人但 T1911_.46.0028a07: 見於空不見不空。智者非但見空能見不 T1911_.46.0028a08: 空。不空即大涅槃。二乘但空智如螢火。菩薩 T1911_.46.0028a09: 之人智慧如日。既空異智別則有兩諦之殊。 T1911_.46.0028a10: 而今合爲一眞諦。二乘體假入眞。＊秖入但 T1911_.46.0028a11: 空不能從但空入假。無化他之用。菩薩 T1911_.46.0028a12: 體假入但眞。能從但空入假。化度衆生 T1911_.46.0028a13: 淨佛國土。上根菩薩體假入眞。前入但空。 T1911_.46.0028a14: 次入不但空。則破無明見佛性。與前眞永 T1911_.46.0028a15: 別。豈可同爲一眞諦耶。昔莊嚴家云。佛果 T1911_.46.0028a16: 出二諦外。得此片意而作義不成。不知佛 T1911_.46.0028a17: 智別照何境。別斷何惑。若得今意出外義 T1911_.46.0028a18: 則成。開善家云。佛果不出二諦外。不能動 T1911_.46.0028a19: 異二乘。作義復不成。若得此意不出義亦 T1911_.46.0028a20: 成。古來名此爲風流二諦意在此。但空不 T1911_.46.0028a21: 但空合時。＊秖是一眞諦。離時成兩眞諦。與 T1911_.46.0028a22: 三藏家異。彼三藏第三諦。但有中道名無 T1911_.46.0028a23: 別體。眼無別見。智無別知。今則不爾。第三 T1911_.46.0028a24: 諦亦名眞諦。亦名中道第一義諦。有別體 T1911_.46.0028a25: 別見別知。是爲通教二諦三諦離合之相也。 T1911_.46.0028a26: 次別教明二諦與前求異。前之眞俗合爲 T1911_.46.0028a27: 別家之俗。俗者是世界隔別。俗有眞無。凡夫 T1911_.46.0028a28: 爲俗諦所攝。二乘爲眞諦所攝。既有無 T1911_.46.0028a29: 之異故稱爲俗。勝鬘名二乘作空亂意衆 T1911_.46.0028b01: 生。大經云。我與彌勒共論世諦。五百聲聞 T1911_.46.0028b02: 謂説眞諦。若論二諦俗諦不開。若作三 T1911_.46.0028b03: 諦。開有爲俗開無爲眞。對不但空爲第 T1911_.46.0028b04: 一義諦。是爲別教離合之相也◎
T1911_.46.0028b07: T1911_.46.0028b08:
T1911_.46.0028b11: 門人灌頂記 T1911_.46.0028b12: ◎次圓教但明一實諦。大經云。實是一諦方 T1911_.46.0028b13: 便説三。今亦例此。實是一諦方便説三。 T1911_.46.0028b14: 法華云。更以異方便助顯第一義耳。是爲 T1911_.46.0028b15: 圓教二諦三諦一諦離合之相也。次明四諦 T1911_.46.0028b16: 離合者。前三諦二諦一諦皆豎辯。四諦則横 T1911_.46.0028b17: 論。則有四種四諦。謂生滅無生滅無量無作 T1911_.46.0028b18: 等。生滅四諦即是横開三藏二諦也。無生 T1911_.46.0028b19: 四諦即是横開通教二諦也。無量四諦即是 T1911_.46.0028b20: 横開別教二諦也。無作四諦即是横開圓教 T1911_.46.0028b21: 一實諦也。今將中觀論。合此四番四諦。論 T1911_.46.0028b22: 云因縁所生法者。即生滅四諦也。我説即是 T1911_.46.0028b23: 空。即無生四諦也。亦爲是假名。即無量四諦 T1911_.46.0028b24: 也。亦名中道義。即無作四諦也。二明智離合 T1911_.46.0028b25: 者。諸經。或説一智二三四乃至十一智等。若 T1911_.46.0028b26: 説三智可用觀三諦。如其増減當云何觀。 T1911_.46.0028b27: 一智者。經云。一切諸如來同共一法身。一心 T1911_.46.0028b28: 一智慧。力無畏亦然。唯一佛智即一切種智。 T1911_.46.0028b29: 一相寂滅相種種行類相貎皆知。名一切種 T1911_.46.0028c01: 智。此智觀三諦者。若言一相寂滅相。即是 T1911_.46.0028c02: 觀於中道。若言種種行類相貎皆知者。即 T1911_.46.0028c03: 是雙照二諦也。若二智者所謂權實。權即一 T1911_.46.0028c04: 切智道種智。觀於有無兩諦也。實即一切種 T1911_.46.0028c05: 智觀於中道諦也。三智觀三諦可解不説。 T1911_.46.0028c06: 四智者。如大品明道慧道種慧一切智一切 T1911_.46.0028c07: 種智。釋論解此有多種。或因中但有理體。 T1911_.46.0028c08: 名爲道慧道種慧。果上事理皆滿。名一切智 T1911_.46.0028c09: 一切種智。或言。因中權實故言道慧道種慧。 T1911_.46.0028c10: 入空爲實慧入假爲權慧。或言。果上權實 T1911_.46.0028c11: 故言一切智一切種智。直縁中道名一切 T1911_.46.0028c12: 智。雙照二諦名一切種智。或言。因中總別 T1911_.46.0028c13: 果上總別。或言。道慧道種慧是單明權實。一 T1911_.46.0028c14: 切智一切種智是複明權實。如是等種種釋 T1911_.46.0028c15: 四智。四智秖是照三諦也。若經中有明五 T1911_.46.0028c16: 諦六七八九乃至無量者。但得此意釋之 T1911_.46.0028c17: 使入三諦也。十一智者。世智他心智兩種 T1911_.46.0028c18: 照俗諦。八智觀眞諦。如實智觀中道。是名 T1911_.46.0028c19: 智有離合而三諦不動。復次智諦倶開者。 T1911_.46.0028c20: 隨其多少自相攝。如三諦即有三智。二諦 T1911_.46.0028c21: 即有二智。此義可解。又智諦倶不開者。且 T1911_.46.0028c22: 據一諦一智不増不減。此亦可解。若智 T1911_.46.0028c23: 雖開合終是實智能顯實體也。次約諦智 T1911_.46.0028c24: 合辯者。三藏眞諦發一眼一智。俗諦發一眼 T1911_.46.0028c25: 一智。兩諦共發一眼一智。慧眼一切智縁眞 T1911_.46.0028c26: 諦。法眼道種智縁俗諦。佛眼一切種智共縁 T1911_.46.0028c27: 眞俗兩諦。不得道雙照秖得道前後共照 T1911_.46.0028c28: 耳。通教眞諦發二眼二智。俗諦發一眼一 T1911_.46.0028c29: 智。一切智一切種智共縁眞諦。道種智縁俗 T1911_.46.0029a01: 諦。若作別接通者。俗諦發一眼一智。眞諦 T1911_.46.0029a02: 發一眼一智。開眞出中發一眼一智。智縁 T1911_.46.0029a03: 諦亦如是。別教三諦一一諦各發一眼一 T1911_.46.0029a04: 智。智縁諦亦如是。若別教作二諦者。俗中 T1911_.46.0029a05: 空發一眼一智。俗中有發一眼一智。眞諦 T1911_.46.0029a06: 發一眼一智。智縁諦亦如是。圓教者一實 T1911_.46.0029a07: 諦發三眼三智。智縁諦亦如是。問。云何以 T1911_.46.0029a08: 別接通。答。初空假二觀破眞俗上惑盡。方 T1911_.46.0029a09: 聞中道。仍須修觀破無明。能八相作佛。此 T1911_.46.0029a10: 佛是果仍前二觀爲因。故言以別接通耳。 T1911_.46.0029a11: 不以此佛果接三阿僧祇百劫種相之因。 T1911_.46.0029a12: 故不接三藏。不將此果接十地之因。故不 T1911_.46.0029a13: 接別。不將此果接十住斷無明。故不接 T1911_.46.0029a14: 圓。唯得以別接通。其義如此○四明得 T1911_.46.0029a15: 失者。失即思議。得即不思議也。若言智由 T1911_.46.0029a16: 心生自然照境如炬照物。若照未照此物 T1911_.46.0029a17: 本有。若觀不觀境自天然。諦智不相由藉。 T1911_.46.0029a18: 若言智不自智由境故智。境不自境由智 T1911_.46.0029a19: 故境。如長短相待。此是相由而有。若言境 T1911_.46.0029a20: 不自境亦不由智故境。境智因縁故境。智 T1911_.46.0029a21: 亦例然。此是共合得名。若言皆不如上三 T1911_.46.0029a22: 種但自然而爾。即是無因境智。此四解皆有 T1911_.46.0029a23: 過。所以者何。有四取則有依倚。依倚則是 T1911_.46.0029a24: 非。是非則愛恚。愛恚生一切煩惱。煩惱生故 T1911_.46.0029a25: 戲論諍競生。諍競生故起身口意業。業生故 T1911_.46.0029a26: 輪迴苦海無解脱期。當知四取是生死本。 T1911_.46.0029a27: 故龍樹伐之。諸法不自生。那得自境智。無 T1911_.46.0029a28: 他生。那得相由境智。無共生。那得因縁境 T1911_.46.0029a29: 智。無無因生。那得自然境智。若執四見著。 T1911_.46.0029b01: 愚惑紛綸何謂爲智。今以不自生等破四 T1911_.46.0029b02: 性。性破故無依倚乃至無業苦等。清淨心 T1911_.46.0029b03: 常一則能見般若。以是義故自境智苦集不 T1911_.46.0029b04: 生。即是生生不可説。故身子默然。乃至無因 T1911_.46.0029b05: 境智苦集不生。即是不生不生不可説。故淨 T1911_.46.0029b06: 名杜口。言語道斷心行處滅。雖不可説有 T1911_.46.0029b07: 四悉檀因縁故亦可得説。或説自生境智。 T1911_.46.0029b08: 乃至或説無因境智。雖作四説性執久破。 T1911_.46.0029b09: 如前。但有名字。名字無性。無性之字是字 T1911_.46.0029b10: 不住。亦不不住。是爲不可思議。故金光明 T1911_.46.0029b11: 云。不可思議智境不可思議智照。即此意也。 T1911_.46.0029b12: 若破四性境智。此名實慧。若四悉檀赴縁 T1911_.46.0029b13: 説四境智者。此名權慧。如是境智凡夫兩 T1911_.46.0029b14: 失。二乘一得一失。菩薩兩得。何以故。凡夫 T1911_.46.0029b15: 有四性自行爲失。無四悉檀化他爲失。二 T1911_.46.0029b16: 乘破四性入第一義。自行爲得。不度衆 T1911_.46.0029b17: 生化他爲失。菩薩具足。是故兩得。又凡夫 T1911_.46.0029b18: 兩失。是思議失。二乘一得一失。倶是思議。菩 T1911_.46.0029b19: 薩兩得。倶不思議。此約通教辯得失。若別 T1911_.46.0029b20: 望通通教兩得。倶是思議。別教兩得。倶不思 T1911_.46.0029b21: 議。若圓望別。別教教道兩得。倶是思議。何 T1911_.46.0029b22: 以故。教門方便。或言無明生一切法。或言 T1911_.46.0029b23: 法性生一切法。或言縁修顯眞修。或言眞 T1911_.46.0029b24: 自顯。執此還成性過墮可思議中也。若證 T1911_.46.0029b25: 道者即不思議也。若圓教教證倶不思議。何 T1911_.46.0029b26: 故爾。至理無説爲縁四説。但有假名。假名 T1911_.46.0029b27: 之名名即無生。故教證倶不可思議也。無思 T1911_.46.0029b28: 無念故無依倚戲論結業。無業故無生死。 T1911_.46.0029b29: 是名自行爲得。得於實體能以不可説説 T1911_.46.0029c01: 化導衆生。令出生死得於實體。是爲自他 T1911_.46.0029c02: 倶得體也◎第四明攝法者。疑者謂止觀 T1911_.46.0029c03: 名略攝法不周。今則不然。止觀總持遍收 T1911_.46.0029c04: 諸法。何者。止能寂諸法。如炙病得穴衆患 T1911_.46.0029c05: 皆除。觀能照理如得珠王衆寶皆獲。具足 T1911_.46.0029c06: 一切佛法。大品有百二十條及一切法。皆言 T1911_.46.0029c07: 當學般若。般若秖是觀智。觀智已攝一切 T1911_.46.0029c08: 法。又止是王三昧。一切三昧悉入其中。今更 T1911_.46.0029c09: 廣論攝法即爲六意。一攝一切理。二攝一 T1911_.46.0029c10: 切惑。三攝一切智。四攝一切行。五攝一切 T1911_.46.0029c11: 位。六攝一切教。此六次第者。有佛無佛理性 T1911_.46.0029c12: 常住。由迷理故起生死惑。順理而觀是故 T1911_.46.0029c13: 論智。解故立行由行故證位。位滿故教他。 T1911_.46.0029c14: 事理解行因果自他等次第。皆止觀攝盡也 T1911_.46.0029c15: ○一以三止三觀攝一切理者。理是諦法 T1911_.46.0029c16: 如上開合偏圓不同。權實之外更無別理。 T1911_.46.0029c17: 除摩黎山餘無栴檀。若更有者即是妄語。 T1911_.46.0029c18: 既以止觀顯體。即攝一切理也○二止觀 T1911_.46.0029c19: 攝一切惑者。以迷諦故起生死惑。迷即 T1911_.46.0029c20: 無明。若迷權理則有界内相應獨頭等無 T1911_.46.0029c21: 明。與見思諸使合者。名相應。不相應者 T1911_.46.0029c22: 名獨頭。是事不知故起貪。不知者是無明。 T1911_.46.0029c23: 起貪是行。貪者是識。識共四陰起是名色。 T1911_.46.0029c24: 色動諸根是六入。六入所著是觸。觸隨順 T1911_.46.0029c25: 塵是受。受所喜樂是愛。愛倶生纒是取。造 T1911_.46.0029c26: 當來生業是有。未來陰起是生。陰熟是老。捨 T1911_.46.0029c27: 陰是死。是十二輪更互爲因果。煩惱通業。 T1911_.46.0029c28: 業通苦。苦通煩惱。故名三道。成論云。前行 T1911_.46.0029c29: 後三中。後行前七中。七是業復是道。能通後 T1911_.46.0030a01: 世。後三非業而能通七。亦得是道。經中亦 T1911_.46.0030a02: 呼爲十二牽連十二輪。束縛不窮故名爲輪。 T1911_.46.0030a03: 三世間隔故名分段。覆眞諦理不得解脱。 T1911_.46.0030a04: 此即是病説病即知藥。藥即從假入空止觀。 T1911_.46.0030a05: 觀藥即知病。故此惑爲入空止觀所攝也。 T1911_.46.0030a06: 若迷實理則有界外相應獨頭等無明。所以 T1911_.46.0030a07: 者何。界内雖斷相應獨頭而習氣猶在。小 T1911_.46.0030a08: 乘中習非正使。大乘實説習即別惑。是界外 T1911_.46.0030a09: 無明也。故寶性論云。二乘之人雖有無常苦 T1911_.46.0030a10: 空無我等對治。於佛法身猶是顛倒。顛倒即 T1911_.46.0030a11: 是無明獨頭。無漏智業爲行三種意生身。亦 T1911_.46.0030a12: 是五種意生身。意即是識。身即名色六入觸 T1911_.46.0030a13: 受。無明細惑戲論未究竟滅。即是愛取。煩惱 T1911_.46.0030a14: 染業染生染未究竟。即是有。三種意因移即 T1911_.46.0030a15: 是生。其果變易即是老死。束此十二是無漏 T1911_.46.0030a16: 界中四種障。謂縁相生壞。縁即煩惱道。相即 T1911_.46.0030a17: 業道。生壞即苦道。故知界外有十二因縁。所 T1911_.46.0030a18: 以者何。降佛已下皆有無明。無明潤業業 T1911_.46.0030a19: 既被潤那得無苦。此十二輪雖不退界墮 T1911_.46.0030a20: 下。不妨從無明輪至老死。從老死輪至 T1911_.46.0030a21: 無明。障於實理良由此惑。此惑爲入假入 T1911_.46.0030a22: 中兩觀所治。更料簡之。何以故。三種意生 T1911_.46.0030a23: 身凡有多種。若析體二乘及通菩薩等。先斷 T1911_.46.0030a24: 界内惑盡。而未曾修習假中者。生於界外。 T1911_.46.0030a25: 界外惑全未被伏其根則鈍。若於彼習觀 T1911_.46.0030a26: 時。必須次第歴劫修行學恒沙佛法。先破 T1911_.46.0030a27: 塵沙。塵沙雖不潤生。能障化道故須前 T1911_.46.0030a28: 斷。斷此惑者。止是調心方便。伏界外惑。進 T1911_.46.0030a29: 斷三道相應獨頭枝本皆去。故知假觀正攝 T1911_.46.0030b01: 得塵沙。亦攝得無明。若別圓二人通惑先盡 T1911_.46.0030b02: 別惑被伏。生彼界者神根即利。但修中觀 T1911_.46.0030b03: 治彼三道。從於初地乃至後地。地地中皆 T1911_.46.0030b04: 有三道。地地無明分分滅。業滅苦滅。地地相 T1911_.46.0030b05: 應去時獨頭亦去。地地雖有智智與無明 T1911_.46.0030b06: 雜。雜故亦得呼爲智障。障上分智故。唯佛 T1911_.46.0030b07: 心中無無明則煩惱道盡。煩惱道盡故業盡。 T1911_.46.0030b08: 業盡故苦盡。三道究竟唯在如來。是故中觀 T1911_.46.0030b09: 攝得界外惑也○三止觀攝一切智者。諸 T1911_.46.0030b10: 智離合如前所説。三觀往收無不畢盡。世 T1911_.46.0030b11: 智不照理十一智中已攝。若廣明二十智 T1911_.46.0030b12: 者。亦爲三觀所攝也○四止觀攝一切行 T1911_.46.0030b13: 者。前智是解。解而無行終無所至。行有兩 T1911_.46.0030b14: 種。所謂慧行行行。若三藏中慧行行行。乃至 T1911_.46.0030b15: 圓中慧行行行。慧行是正行。行行是助行。毘 T1911_.46.0030b16: 婆舍那能破煩惱。復須奢摩他力助正知 T1911_.46.0030b17: 見。正助兩行隨智而轉。如足隨眼。若三藏 T1911_.46.0030b18: 中無常析觀是慧行。不淨慈心等是行行。此 T1911_.46.0030b19: 兩行隨析智入空也。若通中體法如幻化 T1911_.46.0030b20: 是慧行。歴一切法數息念處縁事止觀是行 T1911_.46.0030b21: 行。此兩行隨體法智入空也。若爲化衆生 T1911_.46.0030b22: 修道種智縁俗理屬慧行。縁俗事者屬 T1911_.46.0030b23: 行行。此兩行隨道種智入假也。若中道縁 T1911_.46.0030b24: 於實相。一道清淨是慧行。歴一切法門諸度 T1911_.46.0030b25: 皆是摩訶衍。十二因縁即是佛性。念處即是 T1911_.46.0030b26: 坐道場等是行行。此兩行隨中智入實相 T1911_.46.0030b27: 也。復次根本四禪定慧等故兩攝。欲界定少 T1911_.46.0030b28: 慧多觀攝。中間亦爾。四空定多慧少止攝。四 T1911_.46.0030b29: 無量心前三心觀攝。捨心止攝。九想八念十 T1911_.46.0030c01: 想觀攝。八背捨前三背捨觀攝。後五止攝。九 T1911_.46.0030c02: 次第定師子奮迅超越等是止攝。四念處是 T1911_.46.0030c03: 慧性觀攝。若作四意止説者。作心記録不 T1911_.46.0030c04: 淨等。此屬止攝而終是觀爲主。四正勤爲 T1911_.46.0030c05: 成念處一往觀攝。若兩惡不生止攝。兩善 T1911_.46.0030c06: 爲生觀攝。四如意足從四因縁得定即果 T1911_.46.0030c07: 爲名止攝。五根信進慧三根觀攝。念定止攝。 T1911_.46.0030c08: 又信念兩屬。五力亦如是。七覺分擇法喜進 T1911_.46.0030c09: 等觀攝。除捨定止攝。念通兩處。八正正見正 T1911_.46.0030c10: 思惟觀攝。正業正語正命屬戒即止攝。正念 T1911_.46.0030c11: 正定正精進止攝。四諦三諦是有爲行屬觀 T1911_.46.0030c12: 門。滅諦是無爲行屬止門。十六行皆是觀門。 T1911_.46.0030c13: 四弘誓依四諦起如彼。十八不共法三業隨 T1911_.46.0030c14: 智慧行觀攝。三無失止攝。知三世觀攝。餘 T1911_.46.0030c15: 可知。四無畏者。一切智無畏屬觀攝。漏盡 T1911_.46.0030c16: 止攝。至處道觀攝。障道止攝。三三昧門止 T1911_.46.0030c17: 攝。三解脱門觀攝。六度者。前三是功徳止攝。 T1911_.46.0030c18: 後三是智慧觀攝。又五度功徳止攝。般若觀 T1911_.46.0030c19: 攝。又六度皆是功徳莊嚴止攝。乃至九種大 T1911_.46.0030c20: 禪百八三昧皆屬止攝。十八空十喩五百陀 T1911_.46.0030c21: 羅尼皆觀攝。如是等一切慧行行行。無不 T1911_.46.0030c22: 爲止觀所攝。當知止觀名略攝義則廣○ T1911_.46.0030c23: 五攝一切位者。若云一地即二地。二地即 T1911_.46.0030c24: 三地。寂滅眞如有何次位。此則無有次位。 T1911_.46.0030c25: 又大乘經中處處皆説一切地位。良以無生 T1911_.46.0030c26: 無滅正慧無所得。能治煩惱業苦。三道若 T1911_.46.0030c27: 淨於無爲法中而有差別次位何嫌。若析 T1911_.46.0030c28: 法入空有無二門所斷三道。如毘曇所明七 T1911_.46.0030c29: 賢七聖四沙門果。成論所明二十七賢聖等 T1911_.46.0031a01: 差別位相。乃至非有非無門位。皆爲析空觀。 T1911_.46.0031a02: 攝。若體法四門入空所斷三道。如大品明 T1911_.46.0031a03: 三乘共位。乾慧乃至八地悉同入空止觀攝。 T1911_.46.0031a04: 若從空入假修歴別行。不得意者成三十 T1911_.46.0031a05: 心伏惑之位。即用空假兩觀攝。若得意能 T1911_.46.0031a06: 破三道成十地位。即第三觀攝。或純用假 T1911_.46.0031a07: 觀攝。乃至四門亦如是。若圓信解行即事 T1911_.46.0031a08: 而眞。從觀行入相似。進破無明開示悟 T1911_.46.0031a09: 入佛之知見。凡四十二位。同乘寶乘直至 T1911_.46.0031a10: 道場。涅槃説十五日月光用轉顯譬其智徳。 T1911_.46.0031a11: 十六日月光用漸減譬其斷徳。亦如十四般 T1911_.46.0031a12: 若是因位。十五如妙覺是果位。皆用中觀 T1911_.46.0031a13: 攝。乃至四門亦如是。問。大乘不明地位止 T1911_.46.0031a14: 觀何所攝耶答。大乘經論皆明地位。汝畏 T1911_.46.0031a15: 地位入無地位。不免無縛。文字性離即是 T1911_.46.0031a16: 解脱。雖説地位即無地位。中論云。如外人 T1911_.46.0031a17: 破世間因果則無今世後世。破出世因果 T1911_.46.0031a18: 則無三寶四諦四沙門果。無何等三寶。見既 T1911_.46.0031a19: 不滅則無三藏中三寶四諦四沙門果。尚不 T1911_.46.0031a20: 得拙度道果。何處有後三番三寶四諦四沙 T1911_.46.0031a21: 門果。此斥外道全無四番三寶等也。若斥 T1911_.46.0031a22: 拙度者。但有三藏中三寶四諦四沙門果。 T1911_.46.0031a23: 無後三番道果也。如我所破者。即有三寶 T1911_.46.0031a24: 四諦四沙門果。何者。析破界内煩惱業苦。即 T1911_.46.0031a25: 有三藏三寶四諦四沙門果。若體破者。即有 T1911_.46.0031a26: 三番三寶四諦四沙門果。點此一語治内之 T1911_.46.0031a27: 留滯破外以閑邪。去二邊之邪小。正三寶 T1911_.46.0031a28: 四諦則立。云何言無邪。但有位無位非證 T1911_.46.0031a29: 不了。今但信教教有則階位宛然。教無則豁 T1911_.46.0031b01: 同空淨。無句義是菩薩句義。點空論位位 T1911_.46.0031b02: 不可得。不應生諍也。又約中論偈四句 T1911_.46.0031b03: 亦得有地位義。偈云。因縁所生法。我説即 T1911_.46.0031b04: 是空者。即破煩惱業苦。便有須陀洹若智若 T1911_.46.0031b05: 斷。是菩薩無生法忍。六地齊二乘。七地爲 T1911_.46.0031b06: 方便。十地爲如佛。此位自明。云何言無。偈 T1911_.46.0031b07: 亦名爲假名者。是漸次破界外三道。即有四 T1911_.46.0031b08: 十二賢聖位。云何言無。偈亦名中道義。即是 T1911_.46.0031b09: 圓破五住。便有六即之位。云何言無。秖用 T1911_.46.0031b10: 四句攝一切位。一切位不出四句。四句不 T1911_.46.0031b11: 出止觀。故言攝位也○六攝一切教者。毘 T1911_.46.0031b12: 婆沙云。心能爲一切法作名字。若無心則 T1911_.46.0031b13: 無一切名字。當知世出世名字。悉從心起。 T1911_.46.0031b14: 若觀心僻越順無明流。則有一切諸惡教起。 T1911_.46.0031b15: 所謂僧法衞世九十五種邪見教生。亦有諸 T1911_.46.0031b16: 善教起。五行六甲。陰陽八卦。五經子史。世智 T1911_.46.0031b17: 無道名教。皆從心起。云何出世名教皆從心 T1911_.46.0031b18: 起。堅意寶性論云。有一大經卷如三千大 T1911_.46.0031b19: 千世界大。記大千世界事。如中如小四天 T1911_.46.0031b20: 下三界等大者。皆記其事在一微塵中。一 T1911_.46.0031b21: 塵既然一切塵亦爾。一人出世以淨天眼見 T1911_.46.0031b22: 此大經卷。而作是念。云何大經在微塵内 T1911_.46.0031b23: 而不饒益一切衆生。即以方便破出此經 T1911_.46.0031b24: 以益於他。如來無礙智慧經卷具在衆生身 T1911_.46.0031b25: 中。顛倒覆之不信不見。佛教衆生修八聖 T1911_.46.0031b26: 道。破一切虚妄見己智慧與如來等。此約 T1911_.46.0031b27: 微塵附有爲喩。又約空爲喩者。發菩提心 T1911_.46.0031b28: 論云。譬如有人見佛法滅。以如來十二部 T1911_.46.0031b29: 經仰書虚空宛然具足。一切衆生無有知者。 T1911_.46.0031c01: 久久之後。更有一人遊行於空。見經嗟咄。 T1911_.46.0031c02: 云何衆生不知不見。即便寫取示導衆生。 T1911_.46.0031c03: 云何寫經。謂令衆生修八正道破虚妄等。 T1911_.46.0031c04: 修有多種。若觀心因縁生滅無常修八正 T1911_.46.0031c05: 道者。即寫三藏之經。若觀心因縁即空修 T1911_.46.0031c06: 八聖道。即寫通教之經。若觀心分別校計 T1911_.46.0031c07: 有無量種。凡夫二乘所不能測。法眼菩薩 T1911_.46.0031c08: 乃能見之。是修無量八正道。即寫別教之 T1911_.46.0031c09: 經。若觀心即是佛性圓修八正道。即寫中 T1911_.46.0031c10: 道之經。明一切法悉出心中。心即大乘心即 T1911_.46.0031c11: 佛性。自見己智慧與如來等。又觀心即假 T1911_.46.0031c12: 即中者。即攝華嚴之經。若觀心因縁生法 T1911_.46.0031c13: 生滅者。即攝三藏四阿含教如乳之經。若 T1911_.46.0031c14: 觀心即空者。即攝共般若如酪之經。若具 T1911_.46.0031c15: 觀心因縁生法即空即假即中者。即攝方等 T1911_.46.0031c16: 生酥之經。若但用即空即假即中者。即攝 T1911_.46.0031c17: 大品熟酥之經。若用即中觀心者。即攝法 T1911_.46.0031c18: 華開佛知見大事正直醍醐之經。若用四句 T1911_.46.0031c19: 相即觀心。即有涅槃同見佛性醍醐之經。 T1911_.46.0031c20: 又若觀因縁。又觀因縁即是佛性。佛性即 T1911_.46.0031c21: 是如來。是名乳中殺人。若觀析空。又觀析 T1911_.46.0031c22: 空即是佛性。佛性即是如來。是名酪中殺 T1911_.46.0031c23: 人。若觀即空。又觀即空即是佛性。是名生 T1911_.46.0031c24: 酥殺人。若觀假名。又觀假名即是佛性。是 T1911_.46.0031c25: 爲熟酥殺人。若觀即中又觀即中即是佛 T1911_.46.0031c26: 性。是名醍醐殺人。今通言殺人者。即二死 T1911_.46.0031c27: 已斷三道清淨。名爲殺人。是爲止觀攝不 T1911_.46.0031c28: 定教。略攝如上。廣攝者。絓一切經教悉用 T1911_.46.0031c29: 止觀攝之。無不畢盡也。復次心攝諸教 T1911_.46.0032a01: 略有兩意。一者一切衆生心中具足一切法 T1911_.46.0032a02: 門。如來明審照其心法。按彼心説。無量教 T1911_.46.0032a03: 法從心而出。二者如來往昔曾作漸頓觀心 T1911_.46.0032a04: 偏圓具足。依此心觀爲衆生説。教化弟子 T1911_.46.0032a05: 令學如來破塵出卷仰寫空經。故有一切 T1911_.46.0032a06: 經卷。悉爲三止三觀所攝也○上六意攝法 T1911_.46.0032a07: 次第可解。今直以一法攝一切法者。一理 T1911_.46.0032a08: 攝一切理一切惑。一切智一切行。一切位一 T1911_.46.0032a09: 切教也。又一惑攝一切理智行位教也。又 T1911_.46.0032a10: 一智攝一切理惑行位教也。又一行攝一切 T1911_.46.0032a11: 理惑智位教也。又一位攝一切理惑智行教 T1911_.46.0032a12: 也。又一教攝一切理惑智行位也○第五明 T1911_.46.0032a13: 偏圓者。行人既知止觀無法不收。收法既 T1911_.46.0032a14: 多。須識大小共不共意。權實思議不思議 T1911_.46.0032a15: 意故簡偏圓。就此爲五。一明大小。二明 T1911_.46.0032a16: 半滿。三明偏圓。四明漸頓。五明權實。夫至 T1911_.46.0032a17: 理不大不小乃至非權非實。大小權實皆 T1911_.46.0032a18: 不可説。若有因縁大小等皆可得説。以 T1911_.46.0032a19: 小方便力爲五比丘説小。以大方便力爲 T1911_.46.0032a20: 諸菩薩説大。大小雖倶方便須識所以。故 T1911_.46.0032a21: 用五雙料簡使無混濫。小者小乘也。智慧 T1911_.46.0032a22: 力弱。但堪修析法止觀析於色心。如釋論 T1911_.46.0032a23: 解檀波羅蜜。破外道隣虚云。此塵爲有爲 T1911_.46.0032a24: 無。若有極微色則有十方分。若無極微色。 T1911_.46.0032a25: 則無十方分。若析極微色不盡。則成常見 T1911_.46.0032a26: 有見。若析極微盡。則成斷見無見。此外道 T1911_.46.0032a27: 析色也。析心亦如是。若計有心無心皆墮 T1911_.46.0032a28: 斷常。此皆外道析色心也。論文仍明三藏 T1911_.46.0032a29: 析法之觀云。色若麁若細總而觀之無常無 T1911_.46.0032b01: 我。何以故。麁細色等從無明生。無明不實 T1911_.46.0032b02: 故麁細皆假。假故無常無性即得入空。又介 T1911_.46.0032b03: 爾心起必藉根塵。無有一法不從縁生。從 T1911_.46.0032b04: 縁生者悉皆無常。或言。一念心六十刹那。或 T1911_.46.0032b05: 言。三百億刹那。刹那不住念念無常。無常無 T1911_.46.0032b06: 主煩惱本壞。無業無苦生死滅故。名爲涅 T1911_.46.0032b07: 槃。是名析色心觀意也。析名本於外道。 T1911_.46.0032b08: 對破邪析而明正析。何但外邪應須正析。 T1911_.46.0032b09: 若佛弟子執佛教門而生見著亦須正析。 T1911_.46.0032b10: 所謂三藏四門生四見著。乃至圓教四門生 T1911_.46.0032b11: 四見著。戲論諍競自是非他。皆服甘露傷 T1911_.46.0032b12: 命早夭。金鎖自繋流轉生死。宜須正析。故 T1911_.46.0032b13: 大論云。破涅槃者不破聖人所得涅槃。但 T1911_.46.0032b14: 爲學者未得涅槃執成戲論。故言破涅槃。 T1911_.46.0032b15: 若爾。皆用析法方便破之。凡有四門。於一 T1911_.46.0032b16: 一門具足十法。識正因縁乃至不起法愛。 T1911_.46.0032b17: 能於諸門見第一義。故知三藏四門析法止 T1911_.46.0032b18: 觀。斷奠是小乘也。次明大者大乘也。智慧深 T1911_.46.0032b19: 利修不生不滅體法止觀。大人所行故名大 T1911_.46.0032b20: 乘。中論明即空者。申摩訶衍。摩訶衍即大 T1911_.46.0032b21: 也。衍中云。欲得聲聞當學般若者。元此 T1911_.46.0032b22: 是菩薩法。大能兼小傍挾聲聞。譬如朱雀 T1911_.46.0032b23: 門天家所立。正通王事不妨群小由之出 T1911_.46.0032b24: 入。雖通小人終是天門。今摩訶衍亦如是。 T1911_.46.0032b25: 正爲菩薩體法入空。雖有小乘終名爲大。 T1911_.46.0032b26: 例如三藏析法。雖有佛菩薩終是小乘。所 T1911_.46.0032b27: 言大乘體法觀者異於三藏。三藏名假而法 T1911_.46.0032b28: 實。析實使空。譬如破柱令空。今大乘體意 T1911_.46.0032b29: 名實皆假。自相是空本來虚寂。譬如鏡柱本 T1911_.46.0032c01: 自非柱。不待柱滅方空即影是空。不生 T1911_.46.0032c02: 不滅不同實柱。又大論明摩訶衍人體法 T1911_.46.0032c03: 觀者。引佛在一方木上告諸比丘。譬如比 T1911_.46.0032c04: 丘得禪定時。變土爲金變金爲土。實非 T1911_.46.0032c05: 金土變化所爲。色心亦如是。非生非滅無 T1911_.46.0032c06: 明變耳。本自不生今那得滅。又引觀一端 T1911_.46.0032c07: T1911_.46.0032c08: 析名爲隨情觀色心。析有之觀亦是事觀。 T1911_.46.0032c09: 所入之眞。眞非佛性。不會實理。但隨情爲 T1911_.46.0032c10: 眞耳。大乘體法名隨理觀色心。如尋幻得 T1911_.46.0032c11: 幻師。尋幻師得幻法。亦如尋夢得眠尋 T1911_.46.0032c12: 眠得心。尋幻色心得無明尋無明得佛 T1911_.46.0032c13: 性。體法通理故名隨理觀。體法止觀凡有 T1911_.46.0032c14: 四門。於一一門皆具十法成觀。此觀非但 T1911_.46.0032c15: 體外道果報色心。絓預一切執計三藏四 T1911_.46.0032c16: 門。乃至圓四門未得入者。執門成見皆體 T1911_.46.0032c17: 如幻。斷奠名大乘止觀也。若得今之用觀 T1911_.46.0032c18: 意。大乘諸門生執尚須空破。終不同彼世 T1911_.46.0032c19: 間法師禪師。稱老子道徳莊氏逍遙與佛法 T1911_.46.0032c20: 齊。是義不然。圓門生著尚爲三藏初門所 T1911_.46.0032c21: 破。猶不入小乘況復凡鄙見心。螢日懸殊 T1911_.46.0032c22: 山毫相絶。自言道眞慢瞿曇者寧不破耶○ T1911_.46.0032c23: 二明半滿。半者明九部法也。滿者明十二 T1911_.46.0032c24: 部法也。世傳。涅槃常住始復是滿。餘者悉 T1911_.46.0032c25: 半。菩提流支云。三藏是半般若去皆滿。今明 T1911_.46.0032c26: 半滿之語直是扶成大小。前已析體判大小。 T1911_.46.0032c27: 今亦以體析判半滿。如前云云○三明偏 T1911_.46.0032c28: 圓者。偏名偏僻圓名圓滿。通途一往喚小 T1911_.46.0032c29: 爲偏。于何不得。別義分別。意則不可。半小 T1911_.46.0033a01: 兩名剋定局短引不得長。偏義亘通從小 T1911_.46.0033a02: 之大。譬如半月齊上下弦。漸月不爾。始自 T1911_.46.0033a03: 弓娥終十四夜皆稱爲漸。唯十五夜乃稱圓 T1911_.46.0033a04: 滿月。小半亦爾。齊於析法半字小乘不得 T1911_.46.0033a05: 名大。偏意則遠。從初三藏析法止觀已上。 T1911_.46.0033a06: 別教止觀去邊入中已還。皆名爲偏。故大 T1911_.46.0033a07: 經云。自此之前。我等皆名邪見人也。唯此 T1911_.46.0033a08: 圓教止觀一心三諦隨自意語。獨當圓稱也 T1911_.46.0033a09: ○四明漸頓者。漸名次第藉淺由深。頓 T1911_.46.0033a10: 名頓足頓極。此亦無別意還扶成偏圓。三 T1911_.46.0033a11: 教止觀悉皆是漸。圓教止觀名之爲頓。此是 T1911_.46.0033a12: 按名解釋其義已顯。今更廣料簡使無遺 T1911_.46.0033a13: 滯。若前二教止觀是漸而非頓。力不及遠 T1911_.46.0033a14: 但契偏眞。圓教止觀是頓而非漸。行大直 T1911_.46.0033a15: 道即邊而中。別教止觀亦漸亦頓。何以故。 T1911_.46.0033a16: 初心知中故名亦頓。渉方便入故名亦漸。 T1911_.46.0033a17: 復次前兩觀觀教行證皆名爲漸。別教教觀 T1911_.46.0033a18: 行皆名爲漸。證道是頓。圓教教觀行證皆名 T1911_.46.0033a19: 爲頓。何故爾。前二觀是方便説。草庵曲徑故 T1911_.46.0033a20: 教觀四種倶漸。別觀帶方便説。若依方便行 T1911_.46.0033a21: 先破通惑。故三種皆漸。後破無明見於佛 T1911_.46.0033a22: 性。故證道是頓也。圓觀正直捨方便但説 T1911_.46.0033a23: 無上道。唯此一事實。餘二則非眞。説最實 T1911_.46.0033a24: 事是名教實。行如來行入如來室衣座等。 T1911_.46.0033a25: 復有一行是如來行。是名行實。所見中道 T1911_.46.0033a26: 即一究竟。同於如來所得法身無異無別。 T1911_.46.0033a27: 是名證實。前兩觀因中有教行證人。果上但 T1911_.46.0033a28: 有其教無行證人。何以故。因中之人灰身 T1911_.46.0033a29: 入寂沈空盡滅。不得成於果頭之佛。直是 T1911_.46.0033b01: 方便之説。故有其教無行證人。別教因中 T1911_.46.0033b02: 有教行證人。若就果者但有其教無行證 T1911_.46.0033b03: 人。何以故。若破無明登初地時。即是圓家 T1911_.46.0033b04: 初住位。非復別家初地位也。初地尚爾。何 T1911_.46.0033b05: 況後地後果。故知因人不到於果。故云果 T1911_.46.0033b06: 頭無人。圓教因中教行證人悉從因以至果。 T1911_.46.0033b07: 倶是眞實。故言實有人也。復次前三止觀教 T1911_.46.0033b08: 行證人未被會時。尚不知圓何況入圓。佛 T1911_.46.0033b09: 若會宗開漸顯頓悉皆通入。雖非即頓而 T1911_.46.0033b10: 是漸頓。故法華云。汝等所行是菩薩道。各 T1911_.46.0033b11: 乘寶車適子本願。決了聲聞法是諸經之 T1911_.46.0033b12: 王。開通漸法悉令得入以別理接之。故 T1911_.46.0033b13: 涅槃中得二乘道果不隔圓常。因是修學 T1911_.46.0033b14: 皆當作佛。即是從漸入圓亦名開漸顯頓 T1911_.46.0033b15: 意也。復次四種止觀入圓不必併待行成 T1911_.46.0033b16: 入圓。不必併待開漸顯頓入圓。入則不定。 T1911_.46.0033b17: 所以者何。一切衆生心性正因譬之於乳。聞 T1911_.46.0033b18: 了因法名爲置毒。正因不斷如乳四微五 T1911_.46.0033b19: 味雖變四微恒在。是故毒隨四微味味殺 T1911_.46.0033b20: 人。衆生心性亦復如是。正因不壞了因之 T1911_.46.0033b21: 毒隨正奢促處處得發。或理發或教發。或行 T1911_.46.0033b22: 發成證發。如辟支佛利智善根熟。出無佛 T1911_.46.0033b23: 世自然得悟。理發亦爾。久植善根今生雖 T1911_.46.0033b24: 不聞圓教。了因之毒任運自發。此是理發 T1911_.46.0033b25: 也。若聞華嚴日照高山即得悟者。此是教 T1911_.46.0033b26: 發也。聞已思惟。思惟即悟。是爲觀行發也。 T1911_.46.0033b27: 若是六根淨位進破無明。是相似證發。若更 T1911_.46.0033b28: 増道損生亦是證發也。此約圓家論入不 T1911_.46.0033b29: 定也。若前三教行人。各在凡地發者。即是 T1911_.46.0033c01: 理發。若聞於教是爲教發。若修方便即是 T1911_.46.0033c02: 觀行發。若於賢聖位中發。即是證發。此約 T1911_.46.0033c03: 三家入則不定也。復有不定而非殺人。如 T1911_.46.0033c04: 修無漏時有漏不求自發全不殺二死。若 T1911_.46.0033c05: 修中道發得無漏。長別三界苦輪海。乃是 T1911_.46.0033c06: 一死而非二死。亦名不定。復次四種止觀 T1911_.46.0033c07: 當分圓漸。三藏中有從初心方便來入眞 T1911_.46.0033c08: 位。此名爲漸。三十四心斷結成果。豈不名 T1911_.46.0033c09: 圓。通別中初心乃至後心。豈無漸圓。圓中 T1911_.46.0033c10: 當體理極稱圓。亦有初心乃至四十一地。豈 T1911_.46.0033c11: 不是漸。妙覺究竟豈不是圓。圓圓非漸圓 T1911_.46.0033c12: 圓漸非漸漸。故知當分皆具二義也。法華 T1911_.46.0033c13: 疏中應廣説。然漸漸非圓漸可得成圓漸。 T1911_.46.0033c14: 漸圓非圓圓。不可得成圓圓。何者。法華 T1911_.46.0033c15: 云。汝等所行是菩薩道。故漸漸成圓漸。漸 T1911_.46.0033c16: 圓權設三教之果。不可更成妙覺之佛。例 T1911_.46.0033c17: 小小非大小可得成大小。小大非大大不 T1911_.46.0033c18: 可得成大大。權權非實權可得成實權。 T1911_.46.0033c19: 權實非實實不可得成實實。何者。三教果 T1911_.46.0033c20: 頭有教無人。故權實不可成實實。半滿漸 T1911_.46.0033c21: 頓例應如此分別。不復煩文也。觀心往推 T1911_.46.0033c22: 法相應爾。而人多不信。今用涅槃五譬釋 T1911_.46.0033c23: 成此意。第六云。凡夫如乳。須陀洹如酪。斯 T1911_.46.0033c24: 陀含如生酥阿那含如熟＊酥。阿羅漢辟支 T1911_.46.0033c25: 佛佛如醍醐。大論云。聲聞經中稱阿羅漢 T1911_.46.0033c26: 名爲佛地。故三人同是醍醐。此譬豈非釋 T1911_.46.0033c27: 三藏中五味漸圓意。類此得成。三十二云。 T1911_.46.0033c28: 衆生如雜血乳。須陀洹斯陀含如淨乳。阿那 T1911_.46.0033c29: 含如酪。阿羅漢如生＊酥。辟支佛菩薩如熟 T1911_.46.0034a01: ＊酥。佛如醍醐。此譬豈不釋通教中五味。支 T1911_.46.0034a02: 佛侵習小勝聲聞。故與菩薩同爲熟＊酥。 T1911_.46.0034a03: 佛正習盡名爲醍醐。借此類通教當分漸 T1911_.46.0034a04: 圓義顯。第九云。衆生如牛新生血乳未別。 T1911_.46.0034a05: 聲聞如乳。縁覺如酪。菩薩如生熟＊酥。佛 T1911_.46.0034a06: 如醍醐。此譬豈不是別教五味意。十住初中 T1911_.46.0034a07: 能斷通見思盡名乳。總擬聲聞。十住後心 T1911_.46.0034a08: ＊小深故擬支佛如酪。十行十向如生熟 T1911_.46.0034a09: ＊酥。十地之初已名爲佛故如醍醐。借此顯 T1911_.46.0034a10: 成別觀當分漸圓意。二十七云。雪山有草 T1911_.46.0034a11: 名爲忍辱。牛若食者即成醍醐。草喩正道。 T1911_.46.0034a12: 若能修正道即見佛性。此譬豈不是圓意。 T1911_.46.0034a13: 不歴四味即成醍醐。借此類成漸圓等之 T1911_.46.0034a14: 位。第八云。置毒乳中遍於五味皆能殺 T1911_.46.0034a15: 人。此譬豈不譬於不定。即成四種理教行 T1911_.46.0034a16: 證而得入圓。今約漸頓作如此料簡。前 T1911_.46.0034a17: 三科後一科。亦應如是。但小大半滿齊分 T1911_.46.0034a18: 剋定不得同耳○五明權實者。權是權謀暫 T1911_.46.0034a19: 用還廢。實是實録究竟旨歸。立權略爲三 T1911_.46.0034a20: 意。一爲實施權。二開權顯實。三廢權顯 T1911_.46.0034a21: 實。如法華中蓮華三譬。諸佛即一大事出 T1911_.46.0034a22: 世。元爲圓頓一實止觀。而施三權止觀也。 T1911_.46.0034a23: 權非本意。意亦不在權外。祇開三權止觀 T1911_.46.0034a24: 而顯圓頓一實止觀也。爲實施權實今已 T1911_.46.0034a25: 立。開權顯實權即是實無權可論。是故廢 T1911_.46.0034a26: 權顯實權廢實存。暫用釋名其義爲允。問。 T1911_.46.0034a27: 何意用此權實。答。佛知衆生種種性欲。以 T1911_.46.0034a28: 四悉檀而成熟之。若人欲聞正因縁。爲説 T1911_.46.0034a29: 三藏。欲聞因縁即空爲説通觀。欲聞歴 T1911_.46.0034b01: 劫修行爲説別觀。欲聞即中爲説圓觀。是 T1911_.46.0034b02: 名隨世界悉檀亦名隨樂欲。爲實施權説 T1911_.46.0034b03: 權實止觀也。爲生扶眞之事善説三藏 T1911_.46.0034b04: 觀。爲生扶眞之理善爲説通觀。爲生扶 T1911_.46.0034b05: 中之事善爲説別觀。爲生扶中之理善爲 T1911_.46.0034b06: 説圓觀。是名隨爲人悉檀。亦名隨便宜而 T1911_.46.0034b07: 説權實止觀也。爲破邪因縁無因縁説三 T1911_.46.0034b08: 藏觀。爲破拙度故説通觀。爲破共法故 T1911_.46.0034b09: 説別觀。爲破帶方便故説圓觀。是爲對治 T1911_.46.0034b10: 悉檀説權實止觀也。爲思議鈍根拙度令 T1911_.46.0034b11: 入眞諦説三藏觀。爲思議利根巧度令入 T1911_.46.0034b12: 眞諦故説通觀。爲不思議鈍根拙度令入 T1911_.46.0034b13: 見中故説別觀。爲不思議利根巧度令入 T1911_.46.0034b14: 見中故説圓觀。是名爲一實而施三權。權 T1911_.46.0034b15: 實相對則有四種止觀。爲實施權意齊此 T1911_.46.0034b16: 也。權實既興良由悉檀。權實可廢亦由悉 T1911_.46.0034b17: 檀。何者。衆生煩惱結使厚。利智善根薄。故 T1911_.46.0034b18: 興初觀生其事善。事善若生煩惱伏薄。即 T1911_.46.0034b19: 廢三藏觀。爲生理善興於通觀。理善已生 T1911_.46.0034b20: 即廢通觀。爲生界外事善即興別觀。界外 T1911_.46.0034b21: 事善已生即廢別觀。爲生界外理善即興 T1911_.46.0034b22: 圓觀。是爲興廢因縁故説於權實止觀也。 T1911_.46.0034b23: 餘三悉檀興廢可解。若約五味教論興廢 T1911_.46.0034b24: 者。華嚴爲大行人。廢兩權興一權一實。三 T1911_.46.0034b25: 藏廢兩權一實但興一權。方等四種倶興。 T1911_.46.0034b26: 般若廢一權興兩權一實。法華廢三權興 T1911_.46.0034b27: 一實。涅槃還興四種。皆入佛性無所可 T1911_.46.0034b28: 隔。是故如來巧用悉檀。興廢適時順機而 T1911_.46.0034b29: 作。皆益衆生。是故如來不空説法。爲度人 T1911_.46.0034c01: 故應興應廢也。對三權説一實。實存權廢。 T1911_.46.0034c02: 已如前説。今更料簡四種止觀皆實不虚。 T1911_.46.0034c03: 所以者何。若不開決則無入理。今決了聲 T1911_.46.0034c04: 聞法是諸經之王。開方便門示眞實相。一 T1911_.46.0034c05: 一止觀皆得入圓。如快馬見鞭影即得正 T1911_.46.0034c06: 路。故四種皆實也。又四種皆權。何以故。四理 T1911_.46.0034c07: 皆不可説。權不可説故非權。實不可説 T1911_.46.0034c08: 故非實。非權而強説爲權。非實而強説爲 T1911_.46.0034c09: 實。等是強説。何意不名權爲實耶。以有 T1911_.46.0034c10: 説故。故皆是權。又此權實悉是非權非實。何 T1911_.46.0034c11: 以故。皆不可説故。此非權非實。不得異於 T1911_.46.0034c12: 向實。向以見理爲實。實秖是非權非實。此 T1911_.46.0034c13: 義不異。若異者應有別慧。應照別理。理惑 T1911_.46.0034c14: 既同不可使異。對權故説實。廢教故説 T1911_.46.0034c15: 理。故言非權非實。即教而理。權實即非權 T1911_.46.0034c16: 非實。無二無別不合不散。非權非實理性 T1911_.46.0034c17: 常寂名之爲止。寂而常照亦權亦實。名之 T1911_.46.0034c18: 爲觀。觀故稱智稱般若。止故稱眼稱首楞 T1911_.46.0034c19: 嚴。如是等名不二不別不合不散。即不可 T1911_.46.0034c20: 思議之止觀也。此非但開實是非權非實。開 T1911_.46.0034c21: 權亦是非權非實。猶屬開權顯實意耳。問。 T1911_.46.0034c22: 爲一實施三權。唯有四種止觀。若以別接 T1911_.46.0034c23: 通止觀者。爲權爲實。復何意不預四數。何 T1911_.46.0034c24: 意但言接通。何位被接。接入何位。答。接得 T1911_.46.0034c25: 入教此則屬權。接得入證此則屬實也。四 T1911_.46.0034c26: 教論其始終接但終而無始。故不入四數。 T1911_.46.0034c27: 諸教皆接亦應有之。此義不用者。二教明 T1911_.46.0034c28: 界内理。二教明界外理。兩處交際須安一 T1911_.46.0034c29: 接。故但以別接通。若齊通爲言不論破 T1911_.46.0035a01: 無明。八地名支佛地。從此被接知有中道。 T1911_.46.0035a02: 九地伏無明。十地破無明。即名爲佛。但一 T1911_.46.0035a03: 品破。那得是極。故知接入別也。若望別教 T1911_.46.0035a04: 是入初地位行也。若就諦論接者。通教眞 T1911_.46.0035a05: 諦空中合論。從初已來但觀眞中之空。破 T1911_.46.0035a06: 見思惑盡到第八地。方爲説眞内之中。故 T1911_.46.0035a07: 云智者見空及與不空。被接方聞。聞已見 T1911_.46.0035a08: 理。即是入別位也。三藏菩薩明位不爾。故 T1911_.46.0035a09: 不論接。別圓發心已知中道更將何接。故 T1911_.46.0035a10: 知接但在通也。問。三權皆得知實不。答。別 T1911_.46.0035a11: 教初知。通教後知。三藏初後倶不知。問。若 T1911_.46.0035a12: 知何意名權。若不知二經相違。答。別雖初 T1911_.46.0035a13: 知帶方便聞。教猶是權。通雖後知可接者 T1911_.46.0035a14: 知。教終是權。其意可見。若言三藏不知違 T1911_.46.0035a15: 二經者。大經云。阿羅漢不知三寶常住不 T1911_.46.0035a16: 變者。所有禁戒亦不具足。不能得聲聞之 T1911_.46.0035a17: 道。此義今當通。任羅漢自力不應知見常 T1911_.46.0035a18: 住。譬如天眼未開不見障外。不聞他説 T1911_.46.0035a19: 亦不能知。羅漢。佛眼未開又不聞佛説。 T1911_.46.0035a20: 那得自知常住。故法華云。於自所得功徳 T1911_.46.0035a21: 生滅度想。若遇餘佛便得決了。又云。聲聞 T1911_.46.0035a22: 縁覺不退菩薩亦不能知。當知不聞則不 T1911_.46.0035a23: 知也 T1911_.46.0035a24: 於常一相無變。若人分別眞諦二相遷動 T1911_.46.0035a25: 者。不能發眞。要須觀空方入無漏。如須 T1911_.46.0035a26: 菩提觀空。憍陳如證無生智。又律儀不具 T1911_.46.0035a27: 足者。若能觀空得道共戒。此是具足戒也。 T1911_.46.0035a28: 故華嚴云。諸法實性相常住不變異。二乘亦 T1911_.46.0035a29: 皆得而不名爲佛。故知常住語通得作此 T1911_.46.0035b01: 釋。若不作此釋。三藏不説大乘常住。聲聞 T1911_.46.0035b02: 那得具聲聞道具禁戒耶。若作此釋。道共 T1911_.46.0035b03: 戒無失彌益其美。又擧例釋者。如大品云。 T1911_.46.0035b04: 婬欲障生梵天何況菩提。爲生梵天須斷 T1911_.46.0035b05: 欲。欲得菩提斷二邊欲。欲名雖同其意 T1911_.46.0035b06: 則異。此義亦爾。欲入眞諦。須知無爲常不 T1911_.46.0035b07: 變易。欲入實相亦知常住一相不變。知常 T1911_.46.0035b08: 語同大小則異。故三藏止觀不知圓實不違 T1911_.46.0035b09: 經。勝鬘云。若不知常住。所有三歸皆不成 T1911_.46.0035b10: 就。此云何通。遠尋根本三乘初業不愚於 T1911_.46.0035b11: 法。若取四念處聞慧爲初者。此初知眞諦 T1911_.46.0035b12: 常住。不起六十二見。以無倚著心賢聖成 T1911_.46.0035b13: 就。此釋同前意也。若古昔爲初業者。先發 T1911_.46.0035b14: 菩提心早知常住。畏怖生死退大取小。法 T1911_.46.0035b15: 才王子及涅槃中退轉菩薩。從初已來歸依 T1911_.46.0035b16: 一體三寶熏修戒善。有受法無捨法。心無 T1911_.46.0035b17: 盡故戒亦無盡。一切戒善爲此所熏。譬如 T1911_.46.0035b18: 大地冥益樹木。樹木萌芽悉得成就小乘歸 T1911_.46.0035b19: 戒不離菩薩戒。菩薩戒力能成就之。即此 T1911_.46.0035b20: 義也。若不作初業知常。三藏歸戒羯磨悉 T1911_.46.0035b21: 不成就。若作此釋。於大小兩經義無相 T1911_.46.0035b22: 違◎
T1911_.46.0035b25: T1911_.46.0035b26: T1911_.46.0035b27: T1911_.46.0035b28: T1911_.46.0035b29: T1911_.46.0035c01: T1911_.46.0035c02:
T1911_.46.0035c05: 門人灌頂記 T1911_.46.0035c06: ◎第六明方便者。方便名善巧。善巧修行 T1911_.46.0035c07: 以微少善根。能令無量行成解發入菩薩 T1911_.46.0035c08: 位。大論云。能以少施少戒出過聲聞辟支 T1911_.46.0035c09: 佛上。即此義也。又方便者衆縁和合也。以能 T1911_.46.0035c10: 和合成因。亦能和合取果。大品經言。如來 T1911_.46.0035c11: 身者不從一因一縁生。從無量功徳生如 T1911_.46.0035c12: 來身。顯此巧能故論方便。若依漸次即有 T1911_.46.0035c13: 四種方便。方便各有遠近。如阿毘曇明五 T1911_.46.0035c14: 停心爲遠。四善根爲近。通別方便例可意 T1911_.46.0035c15: 知。圓教以假名五品觀行等位去眞猶遙。 T1911_.46.0035c16: 名遠方便。六根清淨相似隣眞。名近方便。 T1911_.46.0035c17: 今就五品之前假名位中。復論遠近。二十五 T1911_.46.0035c18: 法爲遠方便。十種境界爲近方便。横竪該羅 T1911_.46.0035c19: 十觀具足。成觀行位能發眞似。名近方便。 T1911_.46.0035c20: 今釋遠方便略爲五。一具五縁。二呵五欲。 T1911_.46.0035c21: 三棄五蓋。四調五事。五行五法。夫道不 T1911_.46.0035c22: 孤運弘之在人。人弘勝法假縁進道。所以 T1911_.46.0035c23: 須具五縁。縁力既具當割諸嗜欲。嗜欲外 T1911_.46.0035c24: 屏當内淨其心。其心若寂當調試五事。五 T1911_.46.0035c25: 事調已行於五法。必至所在。譬如陶師若 T1911_.46.0035c26: 欲得器。先擇良處。無砂無鹵草水豐便可 T1911_.46.0035c27: 立作所。次息餘際務。際務不靜安得就功。 T1911_.46.0035c28: 雖息外縁身内有疾云何執作。身雖康壯 T1911_.46.0035c29: 泥輪不調不成器物。上縁雖整不專於業。 T1911_.46.0036a01: 廢不相續永無辦理。止觀五縁亦復如是。 T1911_.46.0036a02: 有待之身必假資藉如彼好處。呵厭塵欲 T1911_.46.0036a03: 如斷外縁。棄絶五蓋如治内疾。調適五 T1911_.46.0036a04: 事如學輪繩。行於五法如作不廢。世間 T1911_.46.0036a05: 淺事非縁不合。何況出世之道。若無弄引 T1911_.46.0036a06: 何易可階。故歴二十五法約事爲觀。調麁 T1911_.46.0036a07: 入細檢散令靜故爲止觀遠方便也。此五 T1911_.46.0036a08: 法三科出大論。一種出禪經。一是諸禪師 T1911_.46.0036a09: 立。一具五縁者。一持戒清淨。二衣食具足。 T1911_.46.0036a10: 三閑居靜處。四息諸縁務。五得善知識。禪經 T1911_.46.0036a11: 云。四縁雖具足開導由良師。故用五法爲 T1911_.46.0036a12: 入道梯蹬。一闕則妨事。釋此具如次第禪 T1911_.46.0036a13: 門○此中明持戒清淨。即四意。一列戒名。 T1911_.46.0036a14: 二明持戒。三明犯戒。四明懺淨。列名者。經 T1911_.46.0036a15: 論出處甚多。且依釋論有十種戒。所謂不 T1911_.46.0036a16: 缺。不破。不穿。不雜。隨道。無著。智所讃。自在。 T1911_.46.0036a17: 隨定。具足。此十通用性戒爲根本。大論云。 T1911_.46.0036a18: 性戒者是尸羅。身口等八種。謂身三口四更 T1911_.46.0036a19: 加不飮酒。是淨命防意地。又云。十善是尸 T1911_.46.0036a20: 羅。佛不出世世常有之。故名舊戒。佛不出 T1911_.46.0036a21: 世凡夫亦修八禪。故名舊定。外道邪見六 T1911_.46.0036a22: 十二等舊醫乳藥名爲舊慧。常途云。無客 T1911_.46.0036a23: 定無漏導八禪耳。今難此語。亦應無漏導 T1911_.46.0036a24: 十善也。戒慧既有客法。定何獨無。今用三 T1911_.46.0036a25: 歸五戒二百五十。爲客戒。根本十種得戒人 T1911_.46.0036a26: 者。如佛自言善來比丘。自然已得具足戒。 T1911_.46.0036a27: 如摩訶迦葉自誓因縁得具足戒。如憍陳 T1911_.46.0036a28: 如見諦故受具足戒。如波闍波提比丘尼。 T1911_.46.0036a29: 以八敬法受具足戒。如達磨提那比丘尼 T1911_.46.0036b01: 遣信受具足戒。如須陀耶沙彌論義受具 T1911_.46.0036b02: 足戒。如耶舍比丘等善來受具足戒。如跋 T1911_.46.0036b03: 陀羅波楞伽加三歸受具足戒。如邊地 T1911_.46.0036b04: 第五律師受具足戒。中國十人白四羯磨受 T1911_.46.0036b05: 具足戒。客戒人也。根本淨禪觀練熏。修爲客 T1911_.46.0036b06: 定。四諦慧爲客慧。佛出方有也。性戒者。莫 T1911_.46.0036b07: 問受與不受犯即是罪。受與不受持即是 T1911_.46.0036b08: 善。若受戒持生福。犯獲罪。不受無福。不 T1911_.46.0036b09: 受犯無罪。如伐草害畜罪。同。對首懺。二 T1911_.46.0036b10: 罪倶滅。大論解云。違無作罪同滅耳而償命 T1911_.46.0036b11: 猶在。故知受得之戒與性戒有異也。故四 T1911_.46.0036b12: 分問遮法云。不犯邊罪不。邊罪即性罪也。 T1911_.46.0036b13: 此罪障優婆塞戒。何況大戒。若性戒清淨。是 T1911_.46.0036b14: 戒度根本解脱初因。因此性戒。得有無作 T1911_.46.0036b15: 受得之戒。小乘明義無作戒即是第三聚。大 T1911_.46.0036b16: 乘中法鼓經。但明色心無第三聚。心無盡 T1911_.46.0036b17: 故戒亦無盡。若就律儀戒。論無作可解。定 T1911_.46.0036b18: 共戒無作者與定倶發。有人言。入定時有出 T1911_.46.0036b19: 定時無。有人言。無作依定。定在不失。定退 T1911_.46.0036b20: 即謝也。道共戒無作者。此無作依道。道無 T1911_.46.0036b21: 失故此戒亦無失。戒定道共。通是戒名説。 T1911_.46.0036b22: 通以性戒爲本。故經云。依因此戒。能生禪 T1911_.46.0036b23: 定及滅苦智慧。即此意也○二明持者。此十 T1911_.46.0036b24: 種戒攝一切戒。不缺戒者。即是持於性戒乃 T1911_.46.0036b25: 至四重。清淨守護如愛明珠。若毀犯者。如 T1911_.46.0036b26: 器已缺無所堪用。佛法邊人非沙門釋子。 T1911_.46.0036b27: 失比丘法故稱爲缺。不破者。即是持於十 T1911_.46.0036b28: 三。無有破損故名不破。若毀犯者。如器破 T1911_.46.0036b29: 裂也。不穿者。是持波夜提等也。若有毀犯 T1911_.46.0036c01: 如器穿漏。不能受道故名爲穿。不雜者。 T1911_.46.0036c02: 持定共戒也。雖持律儀念破戒事。名之 T1911_.46.0036c03: 爲雜。定共持心欲念不起。故名不雜。如大 T1911_.46.0036c04: 經云。雖不與彼女人身合。而共言語嘲調。 T1911_.46.0036c05: 壁外釧聲見男女相追。皆汚淨戒。十住婆 T1911_.46.0036c06: 沙云。雖制其事。而令女人洗拭按摩。染心 T1911_.46.0036c07: 共語相視。或限爾許日持戒。或期後世富 T1911_.46.0036c08: 樂天上自恣。皆名不淨。若持不雜戒。悉無 T1911_.46.0036c09: 此等念也。隨道者。隨順諦理能破見惑。無 T1911_.46.0036c10: 著戒者。即是見眞成聖。於思惟惑無所染 T1911_.46.0036c11: 著也。以此兩戒約眞諦持戒也。智所讃戒 T1911_.46.0036c12: 自在戒。則約菩薩化他。爲佛所讃於世間 T1911_.46.0036c13: 中而得自在。是約俗諦論持戒也。隨定具 T1911_.46.0036c14: 足兩戒。即是隨首楞嚴定。不起滅定現諸 T1911_.46.0036c15: 威儀。示十法界像導利衆生。雖威儀起動 T1911_.46.0036c16: 而任運常靜。故名墮定戒。前來諸戒律儀防 T1911_.46.0036c17: 止。故名不具足。中道之戒無戒不備。故名 T1911_.46.0036c18: 具足。此是持中道第一義諦戒也。用中道 T1911_.46.0036c19: 慧遍入諸法。故經云。式叉。式叉名大乘戒 T1911_.46.0036c20: 也。涅槃明五支戒及十種戒。義勢略同。設諸 T1911_.46.0036c21: 經論更明戒相。終不出此十科。束前三種 T1911_.46.0036c22: 戒名律儀戒。秉善防惡。從初根本乃至不 T1911_.46.0036c23: 穿纖毫清淨。束名律儀戒。凡夫散心悉能持 T1911_.46.0036c24: 得此戒也。次不雜一戒。定法持心心不妄 T1911_.46.0036c25: 動。身口亦寂三業皎鏡。此是定共戒。入定時 T1911_.46.0036c26: 任運無雜。出定身口柔軟亦不雜。凡夫入 T1911_.46.0036c27: 定則能持得也。隨道戒初果見諦發眞成 T1911_.46.0036c28: 聖。聖人所持非凡夫能持也。無著戒則三 T1911_.46.0036c29: 果人所持。亦非初果所持也。智讃自在。此 T1911_.46.0037a01: 乃菩薩利他須持此戒。則非二乘所持也。 T1911_.46.0037a02: 隨定具足。此是大根性所持。則非六度通教 T1911_.46.0037a03: 菩薩所能持也。況復凡夫二乘耶。向判位 T1911_.46.0037a04: 高下事義不同。理觀觀心論持戒者。具能 T1911_.46.0037a05: 持得上十戒也。先束十戒爲四意。前四戒。 T1911_.46.0037a06: 但是因縁所生法。通爲觀境。次二戒。即是 T1911_.46.0037a07: 觀因縁生法即空。空觀持戒也。次兩戒。觀 T1911_.46.0037a08: 因縁即是假。假觀持戒也。次兩戒。觀因縁 T1911_.46.0037a09: 生法即是中。中觀持戒也。所言觀心爲因縁 T1911_.46.0037a10: 生法者 T1911_.46.0037a11: 本。乃至破不雜戒。與善相違故名爲惡。今 T1911_.46.0037a12: 以善順之心防止惡心。能令根本乃至不 T1911_.46.0037a13: 雜等戒。善順成就得無毀損。故稱善心名 T1911_.46.0037a14: 爲防止。惡心既止身口亦然。防即是止善。順 T1911_.46.0037a15: 即是行善。行善即是觀。止善即是止。是名 T1911_.46.0037a16: 觀因縁所生心持四種戒也。次觀善惡因 T1911_.46.0037a17: 縁所生心即空者。如金剛般若云。若見法 T1911_.46.0037a18: 相者。名著我人衆生壽者。若見非法相者。 T1911_.46.0037a19: 亦著我人衆生壽者。不見法相不見非法 T1911_.46.0037a20: 相。如筏喩者。法尚應捨何況非法。故知法 T1911_.46.0037a21: 與非法二皆空寂。乃名持戒。今云法者。秖 T1911_.46.0037a22: 善惡兩心假實之法也。若見有善惡假名。即 T1911_.46.0037a23: 是著我人衆生壽者。若見善惡實法。亦是 T1911_.46.0037a24: 著我人衆生壽者。所言非法相者。若見善 T1911_.46.0037a25: 惡假名是無者。亦是著我人衆生壽者。若 T1911_.46.0037a26: 見善惡實法是無者。亦著我人衆生壽者。 T1911_.46.0037a27: 何以故。依無起見故不應著。乃至依非有 T1911_.46.0037a28: 非無起見。皆名著我人衆生壽者。觀如是 T1911_.46.0037a29: 等法與非法皆即是空。由此觀故能順無 T1911_.46.0037b01: 漏。防止有無六十二見。故名隨道戒。若重 T1911_.46.0037b02: 慮此觀思惟純熟。歴縁對境。於一切色聲 T1911_.46.0037b03: 皆悉即空。名無著戒。防止思惑善順眞諦。 T1911_.46.0037b04: 是名觀因縁心即空持二種戒也。次觀因 T1911_.46.0037b05: 縁心即是假者。知心非心法亦非法。而不 T1911_.46.0037b06: 永滯非心非法。以道種方便。無所有中立 T1911_.46.0037b07: 心立法。拔出諸心數法。導利衆生爲智所 T1911_.46.0037b08: 讃。雖廣分別無量心法。但有名字如虚空 T1911_.46.0037b09: 相。不生愛著惑相不拘。名爲自在。如此 T1911_.46.0037b10: 假觀。防止無知善順俗理。防邊論止順邊 T1911_.46.0037b11: 論觀。即是假觀持兩戒也。次觀因縁生心 T1911_.46.0037b12: 即中者。觀於心性畢竟寂滅。心本非空亦 T1911_.46.0037b13: 復非假。非假故非世間。非空故非出世間。 T1911_.46.0037b14: 非賢聖法非凡夫法。二邊寂靜名爲心性。 T1911_.46.0037b15: 能如是觀。名爲上定。心在此定即首楞嚴。 T1911_.46.0037b16: 本寂不動。雙照二諦現諸威儀。隨如是 T1911_.46.0037b17: 定無不具足。如是觀心防止二邊無明諸 T1911_.46.0037b18: 惡。善順中道一實之理。防邊論止順邊論 T1911_.46.0037b19: 觀。此名即中而持兩戒也。故梵網云。戒名 T1911_.46.0037b20: 大乘名第一義光。非青黄赤白。戒名爲孝 T1911_.46.0037b21: 孝名爲順。孝即止善順即行善。如此戒者。 T1911_.46.0037b22: 本師所誦我亦如是誦。當知中道妙觀戒之 T1911_.46.0037b23: 正體。上品清淨究竟持戒。十住廣説云。若無 T1911_.46.0037b24: 我我所。遠離諸戲論一切無所有。是名上 T1911_.46.0037b25: 尸羅。故淨名云。罪性不在内亦不在外。亦 T1911_.46.0037b26: 不在兩中間。如其心然罪垢亦然。其能如 T1911_.46.0037b27: 是是名善解是名奉律。即此意也。復次觀 T1911_.46.0037b28: 心持戒即是五名。所以者何。防止是戒義。觀 T1911_.46.0037b29: 亦如是。三觀名能防三惑名所防。如此防
T1911_.46.0037c03: 之觀能滅見思之非。即假觀能滅塵沙之 T1911_.46.0037c04: 非。即中觀能滅無明之非。如此論滅遍滅 T1911_.46.0037c05: 法界諸非。不止七支。故淨名云。當直除滅 T1911_.46.0037c06: 勿擾其心。即此意也。又波羅提木叉名保 T1911_.46.0037c07: 得解脱者。觀心亦爾。若不觀三諦之理三 T1911_.46.0037c08: 惑保不解脱。若見三諦三惑保脱。如此解 T1911_.46.0037c09: 脱遍法界脱。非止解脱三途及出生死而 T1911_.46.0037c10: 已。又誦者。背文闇持也。今觀心亦爾。三觀 T1911_.46.0037c11: 之名詮三諦理。即是其文。知名非名研心 T1911_.46.0037c12: 諦理。觀法相續。常自現前。不生妄念。名之 T1911_.46.0037c13: 爲誦。如此誦者。遍法界誦非止八十誦 T1911_.46.0037c14: 也。又律者。詮量輕重分別犯非犯。觀心亦 T1911_.46.0037c15: 爾。分別見思麁惡滓重。界内無知小輕。塵沙 T1911_.46.0037c16: 客塵横起。復爲小重。根本微細。如上菩提 T1911_.46.0037c17: 心中已説。三觀觀三理是不犯。三惑障三 T1911_.46.0037c18: 理名爲犯。三藥治三病。詮量無謬纖毫不 T1911_.46.0037c19: 差。又知持事戒有三品。上品得天報。中品 T1911_.46.0037c20: 得人報。下品得修羅報。犯上退天。犯中 T1911_.46.0037c21: 退人。犯下退修羅。入三惡道。惡道又三品。 T1911_.46.0037c22: 輕者入餓鬼道。次者入畜生道。重者入地 T1911_.46.0037c23: 獄道。中品又多種。上中下下下即四天下 T1911_.46.0037c24: 也。上品又多種。謂三界諸天各有品秩也。 T1911_.46.0037c25: 又持理戒空假中三品。各有上中下。即空 T1911_.46.0037c26: 三品者。下品爲聲聞。中品爲縁覺。上品爲 T1911_.46.0037c27: 通教菩薩。退則傳傳失也 T1911_.46.0037c28: 爲三藏菩薩。中品爲通教出假菩薩。上品 T1911_.46.0037c29: 爲別教菩薩。即中三品者。下品爲別教菩 T1911_.46.0038a01: 薩。中品圓教菩薩。上品是佛。唯佛一人具 T1911_.46.0038a02: 淨戒也。又下品爲五品。中爲六根清淨。上 T1911_.46.0038a03: 入初住。此略就觀心判其階差。中道觀心 T1911_.46.0038a04: 即是法界摩訶衍。遍攝一切法。可以意得。 T1911_.46.0038a05: 不復煩文也。私諮云。下中三品皆約發眞。 T1911_.46.0038a06: 上品何意約眞似爲三品耶。答。前三道未 T1911_.46.0038a07: 合可得分張横辯。即中既融宜約一道竪
T1911_.46.0038a10: 覆障耶 T1911_.46.0038a11: 持四戒。而其心雜念。事亦不牢。猶如坯瓶。 T1911_.46.0038a12: 遇愛見惡則便破壞。若能觀心六種持戒。 T1911_.46.0038a13: 理觀分明妄念不動。設遇惡縁堅固不失。 T1911_.46.0038a14: 理既不動事任運成。故淨名云。其能如是。 T1911_.46.0038a15: 是名善解。是名奉律。正意在此也。三明犯 T1911_.46.0038a16: 戒相者。夫毀滅淨戒不出癡愛倒見。是戒 T1911_.46.0038a17: 怨家喩二羅刹。大經云。譬如有人帶持浮 T1911_.46.0038a18: 嚢渡於大海。爾時海中有一羅刹來乞浮 T1911_.46.0038a19: 嚢。初則全乞。乃至微塵悉皆不與。行人亦 T1911_.46.0038a20: 爾。發心秉戒誓渡生死大海。愛見羅刹乞 T1911_.46.0038a21: 戒浮嚢。愛羅刹言。令汝安隱得入涅槃者。 T1911_.46.0038a22: 此以欲樂暢情稱爲涅槃。如飢得食如貧 T1911_.46.0038a23: 得寶。獼猴得酒則得安樂。安樂名涅槃。誘 T1911_.46.0038a24: 誑行人。若隨愛轉毀破四重。是全棄浮嚢。 T1911_.46.0038a25: 是名犯相。若愛心雖起不可全棄。何者。我 T1911_.46.0038a26: 今欲過生死大海。尸羅不淨還墮三途。禪 T1911_.46.0038a27: 定智慧皆不得發。思惟是已生大怖畏。故 T1911_.46.0038a28: 言。汝寧殺我浮嚢叵得。是名持相。愛心復 T1911_.46.0038a29: 起摩觸快意。若隨愛觸是棄半浮嚢。是名 T1911_.46.0038b01: 犯相。行人復念禁戒豈可輸半。論其果報 T1911_.46.0038b02: 地獄苦惱。論其即目下意治擯。甚可羞恥。 T1911_.46.0038b03: 豈應如此損毀大事。是故護惜不隨愛情。 T1911_.46.0038b04: 是名持相。愛心又起乞重方便。若毀犯者是 T1911_.46.0038b05: 乞手許。又毀波夜提是乞指許。又毀吉羅 T1911_.46.0038b06: 是乞微塵許。吉羅雖小開放逸門。微塵不 T1911_.46.0038b07: 多水當漸入沒海而死。是爲愛心破律儀 T1911_.46.0038b08: 戒。貪攀覽五欲破定共戒。深著生死爲有 T1911_.46.0038b09: 造業。破即空戒。不息世譏嫌無護他意。 T1911_.46.0038b10: 破即假戒。不信戒善與虚空等。不信此戒 T1911_.46.0038b11: 具足佛法。不信此戒畢竟清淨破中道戒。
T1911_.46.0038b14: 起之惡。爲除斷故一心勤精進。若見心猛利 T1911_.46.0038b15: 於所計法而起罪過。此是解僻。名未生之 T1911_.46.0038b16: 惡。爲不生故一心勤精進。此見雖未起。若 T1911_.46.0038b17: 修得少禪無好師友。即生念著而起過患。 T1911_.46.0038b18: 佛在世一比丘得四禪謂爲四果。臨終見 T1911_.46.0038b19: 中陰起即謗佛云。羅漢不生今那得生。阿 T1911_.46.0038b20: 難問佛 T1911_.46.0038b21: 獄。雖持戒得有漏禪。是亦不可信。佛在世 T1911_.46.0038b22: 尚爾。況末代癡人罪著深重。故大虚空藏經 T1911_.46.0038b23: 云。若起惡見。名第三波羅夷。云何惡見。或 T1911_.46.0038b24: 得空解發少智慧。師心自樹謂證無生。見 T1911_.46.0038b25: 心既強。能破諸法無佛無衆生。撥世因果 T1911_.46.0038b26: 出世因果。法華云。或食人肉。或復噉狗。即 T1911_.46.0038b27: 此義也。破正見威儀淨命。起於平等無分別 T1911_.46.0038b28: 見。何者有罪。何者非罪。若有分別分別即 T1911_.46.0038b29: 礙。礙即非眞。於貪欲中。莫生怖礙。無怖 T1911_.46.0038c01: 礙即是菩提。謂此是實餘皆妄語。又値 T1911_.46.0038c02: 惡師爲説惡法見毒轉熾。邪鬼入心邪解更 T1911_.46.0038c03: 甚。猖狂顛倒無種不爲。見慢峨嵯陵蔑一 T1911_.46.0038c04: 切。見行善者謂有所得。欺之如土。由是 T1911_.46.0038c05: 見故浮嚢全去。設不全去者。即思惟言。理 T1911_.46.0038c06: 雖如此我未能見。何容頓棄惜猶不與。 T1911_.46.0038c07: 見心復起一切法空。豈有觸與不觸男女等 T1911_.46.0038c08: 相。即便把執歍抱是名半去。或重方便乃至 T1911_.46.0038c09: 吉羅。謂諸法空寂何用事相紛紜。既不存 T1911_.46.0038c10: 微塵空心轉盛。如小水漸漏無礙稍滑。一 T1911_.46.0038c11: 切戒律皆悉呑噉故浮嚢永沒。當知見心大 T1911_.46.0038c12: 可怖畏。何以故。若謂四重及犯者皆空。而五 T1911_.46.0038c13: 逆亦空。何不造逆。空見既強亦無父母。若 T1911_.46.0038c14: 通若害皆不爲礙。既無礙者。亦應不礙王 T1911_.46.0038c15: 及夫人。論其見心。實不謂有王及夫人。而 T1911_.46.0038c16: 自於己惜身惜命。若侵國王身碎命盡。如 T1911_.46.0038c17: 此癡空不空身命。惜己身命亦於王不 T1911_.46.0038c18: 空。既於己於王不能空者。那得獨欺父 T1911_.46.0038c19: 母輕忽佛教。而言四重五逆皆空耶。當知 T1911_.46.0038c20: 此人不能自見執空之過。近尚不見何況 T1911_.46.0038c21: 遠耶。既以惡空撥佛禁法。是破律儀戒。空 T1911_.46.0038c22: 見擾心破定共戒。堅執己見是破即空戒。 T1911_.46.0038c23: 汚他善心破即假戒。不信見心與虚空 T1911_.46.0038c24: 等。即是佛法畢竟清淨。破即中戒。當知邪 T1911_.46.0038c25: 僻空心甚可怖畏。若墮此見長淪永沒。尚 T1911_.46.0038c26: 不能得人天涅槃。何況大般涅槃。故論云。 T1911_.46.0038c27: 大聖説空法本爲治於有。若有著空者諸 T1911_.46.0038c28: 佛所不化。又經云。若於諸法生疑心者。 T1911_.46.0038c29: 能破煩惱如須彌山。若定起見則不可化。 T1911_.46.0039a01: 無行經云。貪欲即是道。僻取此語以證無 T1911_.46.0039a02: 礙。何不引無行貪著無礙法是人去佛
T1911_.46.0039a06: 若通論動出悉名爲乘。故有人天等五乘。 T1911_.46.0039a07: 通論防止悉名爲戒。故有律儀定共道共 T1911_.46.0039a08: 等戒。若就別義。事戒三品名之爲戒。戒即 T1911_.46.0039a09: 有漏不動不出。理戒三品名之爲乘。乘是 T1911_.46.0039a10: 無漏。能動能出。約此乘戒四句分別。一乘 T1911_.46.0039a11: 戒倶急。二乘急戒緩。三戒急乘緩。四乘戒倶 T1911_.46.0039a12: 緩。一乘戒倶急者。如前持相。十種清淨事理 T1911_.46.0039a13: 無瑕。觀念相續。今生即應得道。若未得道 T1911_.46.0039a14: 此業最強 T1911_.46.0039a15: 則爲欲界人天所牽。若無雜戒急隨禪梵 T1911_.46.0039a16: 世。三品理乘何乘最急。若三品即中乘急。以 T1911_.46.0039a17: 人天身値彌勒佛。聞華嚴教利根得道。若 T1911_.46.0039a18: 上品出假乘急。以人天身値彌勒佛。於華 T1911_.46.0039a19: 嚴座作鈍根得道。若上中二品入空乘急。 T1911_.46.0039a20: 以人天身値彌勒佛。聞方等般若等教得 T1911_.46.0039a21: 三乘等道。若下品入空乘急。以人天身値 T1911_.46.0039a22: 彌勒佛。聞三藏經得道。得人天身。是持事 T1911_.46.0039a23: 戒力。見佛得道 T1911_.46.0039a24: 行中最故不可緩也。二戒緩乘急者。是人徳 T1911_.46.0039a25: 薄垢重煩惱所使。是諸事戒。皆爲羅刹毀 T1911_.46.0039a26: 食。專守理戒觀行相續。如上覺意六蔽中 T1911_.46.0039a27: 用心 T1911_.46.0039a28: 三惡道受於罪報。於諸乘中何乘最強。強 T1911_.46.0039a29: 者先牽。若析空乘強以三途身。値彌勒佛 T1911_.46.0039b01: 聞三藏經。乃可得道。若即空乘急以三途 T1911_.46.0039b02: 身。値彌勒佛聞般若方等得道。若即假乘 T1911_.46.0039b03: 急以三途身。値彌勒佛聞華嚴及聞餘教。 T1911_.46.0039b04: 作鈍根得道。若即中乘急以三途身。値彌 T1911_.46.0039b05: 勒佛聞華嚴經作利根得道。是故佛説漸 T1911_.46.0039b06: 頓諸經。龍鬼畜獸悉來會坐。即是其事。破事 T1911_.46.0039b07: 戒故受三惡身。持理觀故見佛得道。大經 T1911_.46.0039b08: 云。於戒緩者不名爲緩。於乘緩者乃名爲 T1911_.46.0039b09: 緩。正是此一句也。三戒急乘緩者。事戒嚴急 T1911_.46.0039b10: 纖毫不犯。三種觀心了不開解。以戒急故人 T1911_.46.0039b11: 天受生。或隨禪梵世。耽湎定樂。世雖有佛 T1911_.46.0039b12: 説法度人。而於其等全無利益。設得値遇 T1911_.46.0039b13: 不能開解。振丹一國不覺不知。舍衞三億 T1911_.46.0039b14: 不聞不見。樂著諸天及生難處不來聽 T1911_.46.0039b15: 受。是此意也。譬如繋人。或以財物求諸大 T1911_.46.0039b16: 力。申延日月冀逢恩赦。在人天中亦復如 T1911_.46.0039b17: 是。冀善知識。化導修乘即能得脱。若於人 T1911_.46.0039b18: 天不修乘者。果報若盡還墮三途。百千佛 T1911_.46.0039b19: 出終不得道。四事理倶緩者。如前十種皆 T1911_.46.0039b20: 犯永墜泥犁。失人天果報。神明昏塞無得 T1911_.46.0039b21: 道期。迴轉沈淪不可度脱。行者當自觀心。 T1911_.46.0039b22: 事理兩戒何戒緩急。於事三品何品最強。 T1911_.46.0039b23: 於理三品何品小弱。自知深淺亦識將來 T1911_.46.0039b24: 果報善惡。既自知已亦知他人。將此觀心 T1911_.46.0039b25: 亦識諸經列衆之意。亦識如來逗縁大小。 T1911_.46.0039b26: 故華嚴中。鬼神皆言住不思議解脱法門 T1911_.46.0039b27: 者。此是權來引實。令昔修不思議乘急者 T1911_.46.0039b28: 得道。涅槃列衆亦復如是。若細尋此意。廣 T1911_.46.0039b29: 歴四教乘戒緩急。以辯其因。後歴五味以 T1911_.46.0039c01: 明其果。皆使分明。凡如是等因果差降。升 T1911_.46.0039c02: 沈非一。云何難言理戒得道何用事戒耶。 T1911_.46.0039c03: 幸於人天受道。何意苦入三途。四明懺淨 T1911_.46.0039c04: 者。事理二犯倶障止觀定慧不發。云何懺 T1911_.46.0039c05: 悔令罪消滅不障止觀耶。若犯事中輕過。 T1911_.46.0039c06: 律文皆有懺法。懺法若成。悉名清淨。戒淨 T1911_.46.0039c07: 障轉止觀易明。若犯重者佛法死人。小乘 T1911_.46.0039c08: 無懺法。若依大乘許其懺悔。如上四種三 T1911_.46.0039c09: 昧中説下當更明。次理觀小僻不當諦者。 T1911_.46.0039c10: 此人執心若薄。不苟封滯。但用正觀心破 T1911_.46.0039c11: 其見著。慚愧有羞低頭自責。策心正轍罪 T1911_.46.0039c12: 障可消。能發止觀也。見若重者還於觀心 T1911_.46.0039c13: 中修懺。下當説也。若犯事中重罪。依四種 T1911_.46.0039c14: 三昧則有懺法。普賢觀云。端坐念實相是 T1911_.46.0039c15: 名第一懺。妙勝定云。四重五逆。若除禪定 T1911_.46.0039c16: 餘無能救。方等云。三歸五戒乃至二百五十 T1911_.46.0039c17: 戒。如是懺悔。若不還生無有是處。請觀音 T1911_.46.0039c18: 云。破梵行人作十惡業。蕩除糞穢還得清 T1911_.46.0039c19: 淨。故知大乘許悔斯罪。罪從重縁生還從 T1911_.46.0039c20: 重心懺悔。可得相治。無殷重心徒懺無 T1911_.46.0039c21: 益。障若不滅止觀不明。若人現起重罪。苦 T1911_.46.0039c22: 到懺悔則易除滅。何以故。如迷路近故。過 T1911_.46.0039c23: 去重障必難迴轉迷深遠故。若欲懺悔二 T1911_.46.0039c24: 世重障行四種三昧者。當識順流十心明 T1911_.46.0039c25: 知過失。當運逆流十心以爲對治。此二十 T1911_.46.0039c26: 心通爲諸懺之本。順流十心者。一自從無 T1911_.46.0039c27: 始闇識昏迷。煩惱所醉妄計人我。計人我 T1911_.46.0039c28: 故起於身見。身見故妄想顛倒。顛倒故起貪 T1911_.46.0039c29: 瞋癡。癡故廣造諸業。業則流轉生死。二者 T1911_.46.0040a01: 内具煩惱外値惡友。扇動邪法勸惑我心。 T1911_.46.0040a02: 倍加隆盛。三者内外惡縁既具。能内滅善心 T1911_.46.0040a03: 外滅善事。又於他善都無隨喜。四者縱恣三 T1911_.46.0040a04: 業無惡不爲。五者事雖不廣惡心遍布。六 T1911_.46.0040a05: 者惡心相續書夜不斷。七者覆諱過失不 T1911_.46.0040a06: 欲人知。八者魯扈底突不畏惡道。九者無 T1911_.46.0040a07: 慚無愧。十者撥無因果作一闡提。是爲十 T1911_.46.0040a08: 種順生死流昏倒造惡。厠蟲樂厠不覺不 T1911_.46.0040a09: 知。積集重累不可稱計。四重五逆極至闡 T1911_.46.0040a10: 提。生死浩然而無際畔。今欲懺悔。應當逆 T1911_.46.0040a11: 此罪流。用十種心翻除惡法。先正信因果 T1911_.46.0040a12: 決定孱然。業種雖久久不敗亡。終無自作 T1911_.46.0040a13: 他人受果。精識善惡不生疑惑。是爲深信 T1911_.46.0040a14: 翻破一闡提心。二者自愧剋責。鄙極罪人。無 T1911_.46.0040a15: 羞無恥。習畜生法。棄捨白淨第一莊嚴。咄 T1911_.46.0040a16: 哉。無鉤造斯重罪。天見我屏罪是故慚天。 T1911_.46.0040a17: 人知我顯罪是故愧人。以此翻破無慚無 T1911_.46.0040a18: 愧心。三者怖畏惡道。人命無常。一息不追 T1911_.46.0040a19: 千載長往。幽途綿邈無有資糧。苦海悠深船 T1911_.46.0040a20: 筏安寄。賢聖呵棄無所恃怙。年事稍去風 T1911_.46.0040a21: 刀不奢。豈可晏然坐待酸痛。譬如野干失 T1911_.46.0040a22: 耳尾牙詐眠望脱。忽聞斷頭心大驚怖。遭 T1911_.46.0040a23: 生老病尚不爲急。死事弗奢那得不怖。怖 T1911_.46.0040a24: 心起時如履湯火。五塵六欲不暇貪染。如 T1911_.46.0040a25: 阿輸柯王聞旃陀羅朝朝振鈴。一日已盡。六 T1911_.46.0040a26: 日當死。雖有五欲無一念愛。行者怖畏苦 T1911_.46.0040a27: 到懺悔。不惜身命。如彼野干決絶。無所思 T1911_.46.0040a28: 念如彼怖王。以此翻破不畏惡道心。四 T1911_.46.0040a29: 者當發露莫覆瑕疵。賊毒惡草急須除之。 T1911_.46.0040b01: 根露條枯源乾流竭。若覆藏罪是不良人。迦 T1911_.46.0040b02: 葉頭陀令大衆中發露。方等令向一人發 T1911_.46.0040b03: 露。其餘行法但以實心向佛像改革。如陰 T1911_.46.0040b04: 隱有癰覆諱不治則死。以此翻破覆藏罪 T1911_.46.0040b05: 心也 T1911_.46.0040b06: 造新。乃是懺悔。懺已更作者。如王法初犯 T1911_.46.0040b07: 得原。更作則重。初入道場罪則易滅。更 T1911_.46.0040b08: 作難除。已能吐之云何更噉。以此翻破常 T1911_.46.0040b09: 念惡事心。六發菩提心者。昔自安危人遍 T1911_.46.0040b10: 惱一切境。今廣起兼濟遍虚空界。利益於 T1911_.46.0040b11: 他。用此翻破遍一切處起惡心也。七修 T1911_.46.0040b12: 功補過者。昔三業作罪不計晝夜。今善身 T1911_.46.0040b13: 口意策勵不休。非移山岳安填江海。以 T1911_.46.0040b14: 此翻破縱恣三業心。八守護正法者。昔 T1911_.46.0040b15: 自滅善亦滅他善。不自隨喜亦不喜他。今 T1911_.46.0040b16: 守護諸善方便増廣不令斷絶。譬如全城 T1911_.46.0040b17: 之勳。勝鬘云。守護正法攝受正法。最爲第 T1911_.46.0040b18: 一。此翻破無隨喜心。九念十方佛者。昔 T1911_.46.0040b19: 親狎惡友信受其言。今念十方佛念無礙 T1911_.46.0040b20: 慈作不請友。念無礙智作大導師。翻破 T1911_.46.0040b21: 順惡友心。十觀罪性空者。了達貪欲瞋癡 T1911_.46.0040b22: 之心皆是寂靜門。何以故。貪瞋若起在何 T1911_.46.0040b23: 處住。知此貪瞋住於妄念。妄念住於顛倒。 T1911_.46.0040b24: 顛倒住於身見。身見住於我見。我見則無 T1911_.46.0040b25: 住處。十方諦求我不可得。我心自空罪福無 T1911_.46.0040b26: 主。深達罪福相遍照於十方。今此空慧 T1911_.46.0040b27: 與心相應。譬如日出時朝露一時失。一切諸 T1911_.46.0040b28: 心皆是寂靜門。示寂靜故。此翻破無明昏 T1911_.46.0040b29: 闇。是爲十種懺悔。順涅槃道逆生死流。能 T1911_.46.0040c01: 滅四重五逆之過。若不解此十心。全不識 T1911_.46.0040c02: 是非。云何懺悔。設入道場。徒爲苦行終無 T1911_.46.0040c03: 大益。涅槃云 T1911_.46.0040c04: 縁者。無有是處。即此意也。是名懺悔事中 T1911_.46.0040c05: 重罪也。次懺見罪者。以見惑故順生死 T1911_.46.0040c06: 流。如前所説。向運十心附事爲懺。懺鈍 T1911_.46.0040c07: 使罪。今扶理懺見懺利使罪。然見心猛盛 T1911_.46.0040c08: 起重煩惱。應傍用事助。如服下藥。須加 T1911_.46.0040c09: 巴豆令黈瀉盡底。是故還約十法以明懺 T1911_.46.0040c10: 見。一翻破不信者。即點身見心。令識無 T1911_.46.0040c11: 明苦集。如欝頭藍弗得非想。定世人崇之 T1911_.46.0040c12: 如佛。不識苦集。報盡還墮。須跋陀羅得非 T1911_.46.0040c13: 想定。雖無麁想有細煩惱。長爪利智而受 T1911_.46.0040c14: 不受。高著外道尚未出見。非是涅槃。況麁 T1911_.46.0040c15: 淺者尚不逮藍弗。而言是眞道豈非大僻。 T1911_.46.0040c16: 是人愛著觀空智慧。是事不知。名爲無明。 T1911_.46.0040c17: 而起違從依見造行。見行依色即是名色。 T1911_.46.0040c18: 名色即是苦等。迷苦起於愛有。有生未來 T1911_.46.0040c19: 生死。流轉相續。豈是寂滅。若謂生死盡者。 T1911_.46.0040c20: 乃是漫語。呼無明見心爲道。非道爲道。非 T1911_.46.0040c21: 因計因。名爲戒取豈非因盜。呼未來三途 T1911_.46.0040c22: 苦報爲涅槃。此是見取。非果計果是爲果 T1911_.46.0040c23: 盜。身邊邪見其事可知。如此見心。乃是苦 T1911_.46.0040c24: 集。非滅道也。尚非三藏道滅豈是摩訶衍 T1911_.46.0040c25: 道滅。若能如是即知世間因果。復識出世 T1911_.46.0040c26: 因果。故大品云。般若能示世間相。所謂示 T1911_.46.0040c27: 是道非道。是爲深識見心苦集也。又深者 T1911_.46.0040c28: 非但知無明苦集。亦識三藏因果。亦識因 T1911_.46.0040c29: 縁生法即空四諦因果。又復深者。亦知因縁 T1911_.46.0041a01: 即假無量四諦因果。又復深者。亦知因縁即 T1911_.46.0041a02: 中無作四諦因果。於一見心具識一切因 T1911_.46.0041a03: 果。故大經云。於一念心悉能稱量無量生 T1911_.46.0041a04: 死。是名不可思議。故名深信破不信也。二 T1911_.46.0041a05: 生重慚愧者。不見我心中三諦之理名 T1911_.46.0041a06: 慚愧。且約理觀論人天者。慚乾慧性 T1911_.46.0041a07: 地之人。愧四果淨天。三十心人。十地義天。 T1911_.46.0041a08: 五品六根清淨之人。四十二位天。例如作意 T1911_.46.0041a09: 得報名爲人。自然果報名爲天。二種天人 T1911_.46.0041a10: 亦復如是。方便道名爲人。眞理顯名爲天。 T1911_.46.0041a11: 見心造罪覆三諦理。不逮三種人天。是故 T1911_.46.0041a12: 慚愧。翻破無慚愧心也。三怖畏者。知見心 T1911_.46.0041a13: 造罪此過深重。大論云。諸佛説空義爲離 T1911_.46.0041a14: 諸見故。若復見有空諸佛所不化。我今由 T1911_.46.0041a15: 見而起大罪。此間劫盡他方獄生。此間劫成 T1911_.46.0041a16: 還來此處。如是展轉無量無邊。若説果報 T1911_.46.0041a17: 所受之身。當吐熱血死。故知見罪大重。既 T1911_.46.0041a18: 非無漏不出生死。煩惱潤業墮落何疑。一 T1911_.46.0041a19: 命不追永無出日。爲是義故生大怖畏。翻 T1911_.46.0041a20: 破不畏惡道心也。四發露者。從來諸見而 T1911_.46.0041a21: 生愛著。覆此三諦不能決定生信。今知 T1911_.46.0041a22: 見過失。發却三疑無所隱諱。顯其諦性。 T1911_.46.0041a23: 是爲發露翻破覆藏罪心也。五斷相續心 T1911_.46.0041a24: 者。三諦之觀勿令有間。以八正道治三惑 T1911_.46.0041a25: 心斷而不習。此翻破相續惡心也。六發 T1911_.46.0041a26: 菩提心者。即是縁三諦理皆如虚空。空則 T1911_.46.0041a27: 無邊愍傷一切普令度脱。昔迷此起惑有 T1911_.46.0041a28: 無邊故。罪亦無邊。今菩提心遍於法界。起 T1911_.46.0041a29: 無作善亦遍法界。翻破昔遍空無作惡也。 T1911_.46.0041b01: 奏師子琴餘絃斷絶。即此義也。七修功補 T1911_.46.0041b02: 過者。三諦道品。即是菩薩寶炬陀羅尼。是行 T1911_.46.0041b03: 道法趣涅槃門。如此道品念念相續。即是修 T1911_.46.0041b04: 功補過。昔執於見謂爲涅槃。於見不動 T1911_.46.0041b05: 不修道品。設令動有入無。如屈歩蟲。雖 T1911_.46.0041b06: 於見動亦不能修道品。今知有無是見 T1911_.46.0041b07: 不執爲實。是名見動而不修道品。若破析 T1911_.46.0041b08: 諸見行於道品。是名見動而修道品。又體 T1911_.46.0041b09: 見即空即假即中。既言即者。於見不動而 T1911_.46.0041b10: 修三種道品。是爲修功補於縱見之過也。 T1911_.46.0041b11: 八守護正法者。昔護見不令他破方便申 T1911_.46.0041b12: 通。今護三諦諸空不令見破。若有留滯善 T1911_.46.0041b13: 巧申弘。亡身存法猶如父母守護其子。此 T1911_.46.0041b14: 翻破毀善事也。九念十方佛者。昔服見 T1911_.46.0041b15: 毒常無厭足。如渇思飮。又遇惡師如加 T1911_.46.0041b16: 以鹹水。以苦捨苦我慢矜高。諂心不實。於 T1911_.46.0041b17: 千萬億劫不聞佛名字。今念三諦不來不 T1911_.46.0041b18: 去。即是佛。無生法即是佛。常爲諦理所護。 T1911_.46.0041b19: 此翻破狎惡友心。十觀罪性空者。此三種 T1911_.46.0041b20: 惑本來寂靜。而我不了妄謂是非。如熱病人 T1911_.46.0041b21: 見諸龍鬼。今觀見如幻如化。來無所從 T1911_.46.0041b22: 去無足跡。亦復不至東西南北。一切罪福 T1911_.46.0041b23: 亦復如是。一空一切空。空即罪性罪性即空。 T1911_.46.0041b24: 此翻破顛倒心也。運此十懺時深觀三諦。 T1911_.46.0041b25: 又加事法。以殷重心不惜身命。名第二健 T1911_.46.0041b26: 兒。是名事理兩懺障道罪滅。尸羅清淨三昧 T1911_.46.0041b27: 現前。止觀開發。事戒淨故根本三昧現前。世 T1911_.46.0041b28: 智他心智開發。無生戒淨故眞諦三昧現前。 T1911_.46.0041b29: 一切智開發。即假戒淨故俗諦三昧現前。道 T1911_.46.0041c01: 種智開發。即中戒淨故王三昧現前。一切種 T1911_.46.0041c02: 智開發。得此三諦三昧故名王三昧。一切 T1911_.46.0041c03: 三昧悉入其中。又能出生一切諸定。無不 T1911_.46.0041c04: 具足故名爲止 T1911_.46.0041c05: 爲觀。故知持戒清淨懇惻懺悔。倶爲止觀初 T1911_.46.0041c06: 縁。意在此也○第二衣食具足者。衣以蔽形 T1911_.46.0041c07: 遮障醜陋。食以支命填彼飢瘡。身安道隆。 T1911_.46.0041c08: 道隆則本立。形命及道頼此衣食。故云。如來 T1911_.46.0041c09: 食已得阿耨三菩提。此雖小縁能辦大事。 T1911_.46.0041c10: 裸餒不安道法焉在。故須衣食具足也。衣 T1911_.46.0041c11: 者遮醜陋。遮寒熱遮蚊虻飾身體。衣有三 T1911_.46.0041c12: 種。雪山大士絶形深 T1911_.46.0041c13: 席被鹿皮衣。無受持説淨等事。堪忍力成｣ T1911_.46.0041c14: 不須温厚。不遊人間無煩支助。此上 T1911_.46.0041c15: 人也。十二頭陀但畜三衣不多不少。出聚 T1911_.46.0041c16: 入山。被服齊整故立三衣。此中士也。多寒 T1911_.46.0041c17: 國土聽百一助身要當説淨。趣足供事無 T1911_.46.0041c18: 得 T1911_.46.0041c19: 擾檀越。少有所得即便知足。下士也。觀行 T1911_.46.0041c20: 爲衣者。大經云。汝等比丘雖服袈裟。心猶 T1911_.46.0041c21: 未染大乘法服。如法華云。著如來衣。如來 T1911_.46.0041c22: 衣者柔和忍辱心是。此即寂滅忍。生死涅槃 T1911_.46.0041c23: 二邊麁獷與中道理不二不異。故名柔和 T1911_.46.0041c24: 安心中道故名爲忍。離二喧故名寂。過 T1911_.46.0041c25: 二死故名滅。寂滅忍心覆二邊惡。名遮醜 T1911_.46.0041c26: 衣。除五住故名障熱。破無明見名爲遮 T1911_.46.0041c27: 寒無生死動。亦無空亂意。捨二覺觀名遮 T1911_.46.0041c28: 蚊虻。此忍具一切法。如鏡有像。瓦礫不現中 T1911_.46.0041c29: 具諸相。但空則無。故云深達罪福相遍照 T1911_.46.0042a01: 於十方。微妙淨法身具相三十二。用莊嚴法 T1911_.46.0042a02: 身。寂忍一觀具足衆徳。亦名爲衣亦名嚴 T1911_.46.0042a03: 飾。非九七五割截所成也。三衣者。即三觀 T1911_.46.0042a04: 也。蔽三諦上醜遮三諦上見愛寒熱。却三 T1911_.46.0042a05: 覺蚊虻莊嚴三身。故以三觀爲衣。即是伏 T1911_.46.0042a06: 忍柔順忍無生寂滅忍也。又起見名寒起愛 T1911_.46.0042a07: 名熱。修止觀得見諦解如煖。見則不生。 T1911_.46.0042a08: 得思惟解如涼。愛則不生。五根無惡即福 T1911_.46.0042a09: 徳莊嚴。意地無惡即智慧莊嚴。餘二觀上衣 T1911_.46.0042a10: 例可解。百一長衣者。即是一切行行助道之 T1911_.46.0042a11: 法。助成三觀。共蔽諸惑嚴於三身。此是歴 T1911_.46.0042a12: 諸法修忍爲衣也。食者三處論食。可以資 T1911_.46.0042a13: 身養道。一深山絶跡去遠人民。但資甘果 T1911_.46.0042a14: 美水一菜一果而已。或餌松柏以續精氣。 T1911_.46.0042a15: 如雪山甘香藕等。食已繋心思惟坐禪。更無 T1911_.46.0042a16: 餘事如是食者上士也。二阿蘭若處頭陀抖 T1911_.46.0042a17: 摟絶放牧聲。是修道處分衞自資。七佛皆明 T1911_.46.0042a18: 乞食法。方等般舟法華皆云乞食也。路徑 T1911_.46.0042a19: 若遠分衞勞妨。若近人物相喧。不遠不近乞 T1911_.46.0042a20: 食便易。是中士也。三既不能絶穀餌果。 T1911_.46.0042a21: 又不能頭陀乞食。外護檀越送食供養。亦 T1911_.46.0042a22: 可得受。又僧中如法結淨食亦可得受。下 T1911_.46.0042a23: 士也。若就觀心明食者。大經云。汝等比丘 T1911_.46.0042a24: 雖行乞食而未曾得大乘法食。法食者如 T1911_.46.0042a25: 來法喜禪悦也。此之法喜即是平等大慧。觀 T1911_.46.0042a26: 一切法無有障礙。淨名云。於食等者於法 T1911_.46.0042a27: 亦等。於法等者於食亦等。煩惱爲薪智慧 T1911_.46.0042a28: 爲火。以是因縁成涅槃食。令諸弟子悉皆 T1911_.46.0042a29: 甘嗜。此食資法身増智慧命。如食乳糜更 T1911_.46.0042b01: 無所須。即眞解脱。眞解脱者即是如來。用 T1911_.46.0042b02: 此法喜禪悦。歴一切法無不一味。一色一 T1911_.46.0042b03: 香無非中道 T1911_.46.0042b04: 義。無所須義。如彼深山上士。一草一果資 T1911_.46.0042b05: 身即足。頭陀乞食者。行人不能即事而中 T1911_.46.0042b06: 修實相慧者。當次第三觀調心而入中道。 T1911_.46.0042b07: 次第觀故名爲乞食。亦見中道又名飽義。 T1911_.46.0042b08: 即中士也。檀越送食者。若人不能即事通 T1911_.46.0042b09: 達。又不能歴法作觀。自無食義。應須隨 T1911_.46.0042b10: 善知識能説般若者 T1911_.46.0042b11: 而見中道。是人根鈍從聞生解。名爲得食。 T1911_.46.0042b12: 如人不能如上兩事。聽他送食。又僧中結 T1911_.46.0042b13: 淨食者。即是證得禪定支林功徳。藉定得 T1911_.46.0042b14: 悟。名僧中食也。是故行者常當存念大乘 T1911_.46.0042b15: 法食。不念餘味也◎
T1911_.46.0042b18: T1911_.46.0042b19:
T1911_.46.0042b22: 門人灌頂記 T1911_.46.0042b23: ◎第三閑居靜處者。雖具衣食住處云何。 T1911_.46.0042b24: 若隨自意觸處可安。三種三昧必須好處。 T1911_.46.0042b25: 好處有三。一深山遠谷。二頭陀抖摟。三蘭若 T1911_.46.0042b26: 伽藍。若深山遠谷途路艱險。永絶人蹤誰相 T1911_.46.0042b27: 惱亂。恣意禪觀念念在道。毀譽不起是處 T1911_.46.0042b28: 最勝。二頭陀抖摟。極近三里交往亦疎覺策 T1911_.46.0042b29: 煩惱。是處爲次。三蘭若伽藍閑靜之寺。獨 T1911_.46.0042c01: 處一房不干事物。閉門靜坐正諦思惟。是 T1911_.46.0042c02: 處爲下。若離三處餘則不可。白衣齋邑此 T1911_.46.0042c03: 招過來恥。市邊鬧寺復非所宜。安身入道 T1911_.46.0042c04: 必須選擇。愼勿率爾。若得好處不須數
T1911_.46.0042c07: 不動名之爲山。遠離二邊稱之爲靜。不 T1911_.46.0042c08: 生不起稱之爲閑。大品云。若千由旬外起 T1911_.46.0042c09: 聲聞心者。此人身雖遠離心不遠離。以憒 T1911_.46.0042c10: 鬧爲不憒鬧。非遠離也。雖住城傍不起 T1911_.46.0042c11: 二乘心。是名遠離。即上品處也。頭陀處者。 T1911_.46.0042c12: 即是出假之觀。此觀與空相隣。如蘭若與 T1911_.46.0042c13: 聚落並。出假之觀安心俗諦。分別藥病抖 T1911_.46.0042c14: 擻無知。淨道種智。此次處也。閑寺一房者。 T1911_.46.0042c15: 即從假入空觀也。寺本衆鬧居處。而能安靜 T1911_.46.0042c16: 一室。假是囂塵能即假而空。當知眞諦亦是 T1911_.46.0042c17: 處也。安三諦理是止觀處。實不遁影山林
T1911_.46.0042c20: 造縁務壞蘭若行。非所應也。縁務有四。一 T1911_.46.0042c21: 生活。二人事。三技能。四學問。一生活縁務 T1911_.46.0042c22: 者。經紀生方觸途紛糾。得一失一喪道亂 T1911_.46.0042c23: 心。若勤營衆事則隨自意攝。非今所論。二 T1911_.46.0042c24: 人事者。慶弔俯仰低昂造聘。此往彼來來往 T1911_.46.0042c25: 不絶。況復衆人交絡擾攘追尋。夫違親離 T1911_.46.0042c26: 師本求要道。更結三州還敦五郡。意欲何 T1911_.46.0042c27: 之。倒裳索領鑚火求氷。非所應也。三＊技 T1911_.46.0042c28: 能者。醫方卜筮泥木彩畫。棊書呪術等是也。 T1911_.46.0042c29: 皮文美角膏煎鐸毀。己自害身。況修出世之 T1911_.46.0043a01: 道而當樹林招鳥腐氣來蠅。豈不摧折汚 T1911_.46.0043a02: 辱乎。四學問者。讀誦經論問答勝負等是 T1911_.46.0043a03: 也。領持記憶心勞志倦。言論往復水濁珠昏。 T1911_.46.0043a04: 何暇更得修止觀耶。此事尚捨。況前三務
T1911_.46.0043a07: 縁務也。人事是業也。業生三界往來五道。 T1911_.46.0043a08: 以愛潤業處處受生。若無業者愛無所潤。 T1911_.46.0043a09: 諸業雖有力不逐不作者。不作故生死則 T1911_.46.0043a10: 斷。＊技術者未得聖道不得修通。虚妄之 T1911_.46.0043a11: 法障於般若。般若如虚空無戲論無文字。 T1911_.46.0043a12: 若得般若如得如意珠。但一心修。何遽怱 T1911_.46.0043a13: 怱用神通爲。習學者未得無生忍。而修世 T1911_.46.0043a14: 智辯聰種種分別。皆是瓦礫草木非眞寶 T1911_.46.0043a15: 珠。若能停住水則澄清。下觀瑠璃安徐取 T1911_.46.0043a16: 寶。能知世間生滅法相。種種行類何物不 T1911_.46.0043a17: 知。以一切種智知以佛眼見。欲行大道 T1911_.46.0043a18: 不應從彼小徑中學也○第五善知識者。 T1911_.46.0043a19: 是大因縁。所謂化導令得見佛。阿難説知 T1911_.46.0043a20: 識得道半因縁。佛言。不應爾。具足全因縁。 T1911_.46.0043a21: 知識有三種。一外護。二同行。三教授。若深 T1911_.46.0043a22: 山絶域無所資待。不假外護。若修三種三 T1911_.46.0043a23: 昧應仰勝縁。夫外護者不簡白黒。但能營 T1911_.46.0043a24: 理所須。莫見過。莫觸惱。莫稱歎。莫汎擧 T1911_.46.0043a25: 而致損壞。如母養兒。如虎銜子。調和得 T1911_.46.0043a26: 所。舊行道人乃能爲耳。是名外護。二同行 T1911_.46.0043a27: 者。行隨自意及安樂行未必須伴。方等般 T1911_.46.0043a28: 舟行法決須好伴。更相策發不眠不散。日 T1911_.46.0043a29: 有其新切磋琢磨。同心齊志如乘一船。 T1911_.46.0043b01: 互相敬重如視世尊。是名同行。三教授者。 T1911_.46.0043b02: 能説般若示道非道。内外方便通塞妨障。 T1911_.46.0043b03: 皆能決了。善巧説法示教利喜。轉破人心。 T1911_.46.0043b04: 於諸方便自能決了。可得獨行。妨難未諳 T1911_.46.0043b05: 不宜捨也。經言。隨順善師學得見恒沙 T1911_.46.0043b06: 佛。是名教授。觀心知識者。大品云。佛菩薩 T1911_.46.0043b07: 羅漢是善知識。六波羅蜜三十七品是善知 T1911_.46.0043b08: 識。法性實際是善知識。若佛菩薩等威光覆 T1911_.46.0043b09: 育即外護也。六度道品是入道之門。即同行 T1911_.46.0043b10: 也。法性實際即是諦理諸佛所師。境能發 T1911_.46.0043b11: 智。即教授也。今各具三義。一如佛威神覆 T1911_.46.0043b12: 護。即是外護。二諸佛聖人亦脱瓔珞著弊垢 T1911_.46.0043b13: 衣。執除糞器和光利物。豈非同行。三諸佛 T1911_.46.0043b14: 菩薩。一音演法開發化導。各令得解。即是 T1911_.46.0043b15: 教授。此即具三義也。六度道品亦具三義。 T1911_.46.0043b16: 助道名護助助道發正道。即是外護。正助 T1911_.46.0043b17: 合故即是同行。依此正助不失規矩。通入 T1911_.46.0043b18: 三解脱門。即是教授。法性亦具三義。境是所 T1911_.46.0043b19: 師冥熏密益。即是外護。境智相應即是同行。 T1911_.46.0043b20: 未見理時如盲。諦法顯時如目智用無僻。 T1911_.46.0043b21: 經言。修我法者證乃自知。心無實行何用 T1911_.46.0043b22: 問爲。即教授也。此則三三合九句。就前爲 T1911_.46.0043b23: 十二句。前三次三是事知識。餘六句是理知 T1911_.46.0043b24: 識。若將此約三諦者。入空觀時衆聖爲外 T1911_.46.0043b25: 護。即空道品爲同行。眞諦爲教授。亦具六 T1911_.46.0043b26: 事六理。假中兩觀亦復如是。三諦合有三 T1911_.46.0043b27: 十六番十八事十八理。若歴四悉檀。即有衆 T1911_.46.0043b28: 多知識義也。若能了此知識法門。善財入法 T1911_.46.0043b29: 界意則可解。此等雖同是知識。依華嚴云。 T1911_.46.0043c01: 有善知識魔。三昧魔。菩提心魔。魔能使人 T1911_.46.0043c02: 捨善從惡。又能化人墮二乘地。若然者羅 T1911_.46.0043c03: 漢之人。但行眞諦非善知識。若取内祕外 T1911_.46.0043c04: 現聲聞爲知識者。菩薩亦作天龍引入實 T1911_.46.0043c05: 相。何獨羅漢。此義則通無非知識。今言魔 T1911_.46.0043c06: 者。取實羅漢令人至化城者。即非眞善知 T1911_.46.0043c07: 識。但是半字知識。行半菩提道損半煩惱。 T1911_.46.0043c08: 奪與互明。或知識或魔也。別教若不得意不 T1911_.46.0043c09: 會中道。亦是知識魔也。圓教三種方是眞善
T1911_.46.0043c12: 禁六情如縶狗鹿魚蛇猨鳥。狗樂聚落。鹿 T1911_.46.0043c13: 樂山澤。魚樂池沼。蛇樂穴居。猨樂深林。鳥 T1911_.46.0043c14: 樂依空。六根樂六塵。非是凡夫淺智弱志 T1911_.46.0043c15: 所能降伏。唯有智慧堅心正念。乃能降伏。 T1911_.46.0043c16: 總喩六根。今私對之。眼貪色色有質像如 T1911_.46.0043c17: 聚落。眼如狗也。耳貪聲聲無質像如空澤。 T1911_.46.0043c18: 耳如鹿也。鼻貪香如魚也。舌引味如蛇也。 T1911_.46.0043c19: 身著觸如猨也。心縁法如鳥也。今除意 T1911_.46.0043c20: 但明於五塵。五塵非欲而其中有味。能生 T1911_.46.0043c21: 行人須欲之心。故言五欲。譬如陶師人客延 T1911_.46.0043c22: 請不得就功。五欲亦爾。常能牽人入諸 T1911_.46.0043c23: 魔境。雖具前縁攝心難立。是故須呵。色欲 T1911_.46.0043c24: 者所謂赤白長短明眸善睞。素頸翠眉皓齒 T1911_.46.0043c25: 丹脣。乃至依報紅黄朱紫諸珍寶物惑動人 T1911_.46.0043c26: 心。如禪門中所説。色害尤深令人狂醉。生 T1911_.46.0043c27: 死根本良由此也。如難陀爲欲持戒。雖得 T1911_.46.0043c28: 羅漢習氣尚多。況復具縛者乎。國王耽荒無 T1911_.46.0043c29: 度。不顧宗廟社禝之重。爲欲樂故身入怨 T1911_.46.0044a01: 國。此間上代亡國破家多從欲起。赫赫宗 T1911_.46.0044a02: 周褒姒滅之。即其事也。經云。衆生貪狼於 T1911_.46.0044a03: 財色。坐之不得道。觀經云。色使所使爲恩 T1911_.46.0044a04: 愛奴。不得自在。若能知色過患則不爲所 T1911_.46.0044a05: 欺。如是呵已。色欲即息。縁想不生。專心入 T1911_.46.0044a06: 定。聲欲者 T1911_.46.0044a07: 絃管。環釧鈴珮等聲也。香欲者。即是欝茀氛 T1911_.46.0044a08: 氳。蘭馨麝氣。芬芳酷烈郁毓之物。及男女身 T1911_.46.0044a09: 分等香。味欲者。即是酒肉珍肴。肥膄津膩。 T1911_.46.0044a10: 甘甜酸辣。酥油鮮血等也。觸欲者。即是冷暖 T1911_.46.0044a11: 細滑。輕重強軟。名衣上服。男女身分等。此五 T1911_.46.0044a12: 過患者。色如熱金丸執之則燒。聲如毒塗 T1911_.46.0044a13: 鼓聞之必死。香如憋龍氣嗅之則病。味如 T1911_.46.0044a14: 沸蜜湯舌則爛。如蜜塗刀舐之則傷。觸如 T1911_.46.0044a15: 臥師子近之則齧。此五欲者得之無厭。惡 T1911_.46.0044a16: 心轉熾如火益薪。世世爲害劇於怨賊。累 T1911_.46.0044a17: 劫已來。常相劫奪摧折色心。今方禪寂復相 T1911_.46.0044a18: 惱亂。深知其過貪染休息。事相具如禪門
T1911_.46.0044a21: 呵五欲者。如色欲中滋味無量。謂常無常。 T1911_.46.0044a22: 我無我。淨不淨。苦樂空有。世第一義皆是滋 T1911_.46.0044a23: 味。故大論云。色中無味相凡夫不應著。若 T1911_.46.0044a24: 謂色是常是見依色。若色無常。亦常亦無 T1911_.46.0044a25: 常。非常非無常。是見皆依色。乃至非如去。 T1911_.46.0044a26: 非不如去。非邊非無邊等。是見皆依於色。悉 T1911_.46.0044a27: 是諍競執謂是實。戲論破智慧眼。互相是 T1911_.46.0044a28: 非。爲色造業。適有此有即有生死。如是觀 T1911_.46.0044a29: 者増長於欲非是呵欲。今觀色有無等六 T1911_.46.0044b01: 十二見。皆依無明。無明無常生滅不住。速 T1911_.46.0044b02: 朽之法念念磨滅。無我無主寂滅涅槃。無明 T1911_.46.0044b03: 既爾。從無明生若有若無等。悉皆無常寂滅 T1911_.46.0044b04: 涅槃。既無主我。誰實誰虚。終不於色起生 T1911_.46.0044b05: 死業業謝果亡。是爲呵色入空而得解脱。 T1911_.46.0044b06: 呵色既爾餘四亦然。是名三藏析法呵五 T1911_.46.0044b07: 欲也。中論指此云不善滅戲論也。若摩訶 T1911_.46.0044b08: 衍呵色欲者。體知諸見皆依無明。無明即 T1911_.46.0044b09: 空諸見亦即空。故金剛般若云。須陀洹者名 T1911_.46.0044b10: 爲入流。實不入流。不入色聲香味觸故。所 T1911_.46.0044b11: 以者何。若有色可析可名入色。色即是空 T1911_.46.0044b12: 無色可入。故名不入。既無流可入即無業 T1911_.46.0044b13: 果。是名善滅戲論。呵色既爾餘四亦然。復 T1911_.46.0044b14: 次呵色即空者。但入色空不能分別種種 T1911_.46.0044b15: 色相。云何能度一切衆生。衆生於色起種 T1911_.46.0044b16: 種計。即是種種集招種種苦。苦集病多。道滅 T1911_.46.0044b17: 之藥亦復無量。若欲化他豈可證空而不 T1911_.46.0044b18: 觀察。是故知空非空。從空入假。恒沙佛 T1911_.46.0044b19: 法悉令通達。若不如此猶名受入色空。今 T1911_.46.0044b20: 深呵色空不受不入。廣分別色。雖復分 T1911_.46.0044b21: 別但有名字。名字即空故稱爲假。呵色既 T1911_.46.0044b22: 爾。餘四亦然。又呵色二邊。如大品云。色中 T1911_.46.0044b23: 無味相凡夫不應著。色中無離相二乘不 T1911_.46.0044b24: 應離。破色無明有無等見。是呵其味。破其 T1911_.46.0044b25: 沈空是呵其離。若定有味不應有離。若定 T1911_.46.0044b26: 有離不應有味。味不定故非味。離不定 T1911_.46.0044b27: 故非離。不著二邊即是非味非離 T1911_.46.0044b28: 中道實相。故釋論云。二乘爲禪故呵色事。 T1911_.46.0044b29: 不名波羅蜜。菩薩呵色即見色實相。見色 T1911_.46.0044c01: 實相即是見禪實相。故名波羅蜜到色彼 T1911_.46.0044c02: 岸。到色彼岸即是見色中道。分別色者即 T1911_.46.0044c03: 是見色俗。即色空者是見色眞。如是呵色 T1911_.46.0044c04: 盡色源底。成三諦三昧發三種智慧。深呵 T1911_.46.0044c05: 於色爲止觀方便。其意在此。呵色既然餘 T1911_.46.0044c06: 四亦爾○第三棄五蓋者。所謂貪欲瞋恚睡 T1911_.46.0044c07: 眠掉悔疑。通稱蓋者。蓋覆纒綿。心神昏闇定 T1911_.46.0044c08: 慧不發故名爲蓋。前呵五欲。乃是五根對 T1911_.46.0044c09: 現在五塵發五識。今棄五蓋。即是五識轉 T1911_.46.0044c10: 入意地。追縁過去逆慮未來五塵等法。爲 T1911_.46.0044c11: 心内大障。喩如陶師身中有疾不能執作。 T1911_.46.0044c12: 蓋亦如是。爲妨既深加之以棄。如翦毒 T1911_.46.0044c13: 樹如檢偸賊。不可留也。大品云。離欲及 T1911_.46.0044c14: 惡法。離欲者五欲也。如前所呵。惡法者五 T1911_.46.0044c15: 蓋也。宜須急棄。此五蓋者。其相云何。貪欲 T1911_.46.0044c16: 蓋起。追念昔時所更五欲。念淨潔色與眼 T1911_.46.0044c17: 作對。憶可愛聲髣髴在耳。思悦意香開 T1911_.46.0044c18: 結使門。想於美味甘液流口。憶受諸觸毛 T1911_.46.0044c19: 竪戰動。貪如此等麁弊五欲。思想計校心 T1911_.46.0044c20: 生醉惑忘失正念。或密作方便更望得 T1911_.46.0044c21: 之。若未曾得亦復推尋。或當求覓。心入塵 T1911_.46.0044c22: 境無有間念。麁覺蓋禪禪何由獲。是名貪 T1911_.46.0044c23: 欲蓋相。瞋恚蓋者。追想是人惱我惱我親 T1911_.46.0044c24: 稱歎我怨。三世九惱怨對結恨。心熱氣麁忿 T1911_.46.0044c25: 怒相續 T1911_.46.0044c26: 其毒忿暢情爲快。如此瞋火燒諸功徳。禪 T1911_.46.0044c27: 定支林豈得生長。此即瞋恚蓋相也。睡眠蓋 T1911_.46.0044c28: 者。心神昏昏爲睡。六識闇塞四支倚放爲 T1911_.46.0044c29: 眠。眠名増心數法。烏闇沈塞密來覆人 T1911_.46.0045a01: 難可防衞。五情無識猶如死人。但於片 T1911_.46.0045a02: 息名爲小死。若喜眠者眠則滋多。薩遮經 T1911_.46.0045a03: 云。若人多睡眠懈怠妨有得。未得者不得 T1911_.46.0045a04: 已得者退失。若欲得勝道除睡疑放逸。精 T1911_.46.0045a05: 進策諸念離惡功徳集。釋論云。眠爲大闇 T1911_.46.0045a06: 無所見。日日欺誑奪人明。亦如臨陣白刃 T1911_.46.0045a07: 間。如共毒蛇同室居。如人被縛將去殺。爾 T1911_.46.0045a08: 時云何安可眠。眠之妨禪其過最重。是爲 T1911_.46.0045a09: 睡眠蓋相。掉悔者。若覺觀偏起屬前蓋攝。 T1911_.46.0045a10: 今覺觀等起遍縁諸法。乍縁貪欲又想瞋 T1911_.46.0045a11: 恚及以邪癡。炎炎不停卓卓無住。乍起乍伏 T1911_.46.0045a12: 種種紛紜。身無趣遊行口無益談笑。是名 T1911_.46.0045a13: 爲掉。掉而無悔則不成蓋。以其掉故心地 T1911_.46.0045a14: 思惟謹愼不節。云何乃作無益之事。實爲 T1911_.46.0045a15: 可恥。心中憂悔懊結繞心則成悔蓋。蓋覆 T1911_.46.0045a16: 禪定不得開發。若人懺悔改往自責其心 T1911_.46.0045a17: 而生憂悔。若人禪定知過而已。不應想 T1911_.46.0045a18: 著。非但悔故而得免脱。當修禪定清淨之 T1911_.46.0045a19: 法。那得將悔縈心妨於大事。故云悔已莫 T1911_.46.0045a20: 復憂。不應常念著。不應作而作。應作而不 T1911_.46.0045a21: 作。即是此意。是名掉悔蓋相也。疑蓋者。此 T1911_.46.0045a22: 非見諦障理之疑。乃是障定疑也。疑有三種。 T1911_.46.0045a23: 一疑自。二疑師。三疑法。一疑自者。謂我身 T1911_.46.0045a24: 底下必非道器。是故疑身。二疑師者。此人 T1911_.46.0045a25: 身口不稱我懷。何必能有深禪好慧。師而事 T1911_.46.0045a26: 之將不誤我。三疑法者。所受之法何必中 T1911_.46.0045a27: 理。三疑猶豫常在懷抱。禪定不發設發永 T1911_.46.0045a28: 失。此是疑蓋之相也。五蓋病相如是。棄法云 T1911_.46.0045a29: 何。行者當自省察。今我心中何病偏多。若 T1911_.46.0045b01: 知病者應先治之。若貪欲蓋重。當用不淨 T1911_.46.0045b02: 觀棄之。何以故。向謂五欲爲淨愛著纒綿。 T1911_.46.0045b03: 今觀不淨膿嚢涕唾無一可欣。厭惡心生 T1911_.46.0045b04: 如爲怨逐。何有智者當樂是耶。故知此觀 T1911_.46.0045b05: 治貪之藥。此蓋若去心即得安。若瞋恚蓋 T1911_.46.0045b06: 多當念慈心滅除恚火。此火能燒二世功 T1911_.46.0045b07: 徳。人不喜見。毒害殘暴禽獸無異。生死怨 T1911_.46.0045b08: 對累劫不息。即世微恨後成大怨。今修慈 T1911_.46.0045b09: 心棄捨此惡。觀一切人父母親想。悉令得 T1911_.46.0045b10: 樂。若不得樂。我當勤心令得安樂。云何 T1911_.46.0045b11: 於彼而生怨對。作是觀時瞋心即息。安心 T1911_.46.0045b12: 入禪。若睡蓋多者。當勤精進策勵身心。加 T1911_.46.0045b13: 意防擬思惟法相。分別選擇善惡之法。勿 T1911_.46.0045b14: 令睡蓋得入。又當撰擇善惡之心令生 T1911_.46.0045b15: 法喜。心既明淨睡蓋自除。莫以睡眠因縁 T1911_.46.0045b16: 失二世樂。徒生徒死無一可獲。如入寶 T1911_.46.0045b17: 山空手而歸。深可傷歎。當好制心善巧防 T1911_.46.0045b18: 御也。杖毱貝申脚起星水洗。若掉散者應 T1911_.46.0045b19: 用數息。何以故。此蓋甚利。來時不覺于久 T1911_.46.0045b20: 始知。今用數息。若數不成。或時中忘即知 T1911_.46.0045b21: 已去。覺已更數。數相成就則覺觀被伏。若 T1911_.46.0045b22: 不治之終身被蓋。若三疑在懷當作是 T1911_.46.0045b23: 念。我身即是大富盲兒。具足無上法身財寶。 T1911_.46.0045b24: 煩惱所翳道眼未開。要當修治終不放捨。 T1911_.46.0045b25: 又無量劫來習因何定。豈可自疑失時失 T1911_.46.0045b26: 利。人身難得怖心難起莫以疑惑而自毀 T1911_.46.0045b27: 傷。若疑師者。我今無智。上聖大人皆求其 T1911_.46.0045b28: 法不取其人。雪山從鬼請偈。天帝拜畜 T1911_.46.0045b29: 爲師。大論云。不以嚢臭而棄其金。慢如 T1911_.46.0045c01: 高山雨水不停。卑如江海萬川歸集。我以 T1911_.46.0045c02: 法故復度敬彼。普超經云。人人相見莫相 T1911_.46.0045c03: 平相。智如如來乃能平人。身子云。我從今 T1911_.46.0045c04: 去。不敢復言是人入生死是人入涅槃。即 T1911_.46.0045c05: 此意也。常起恭敬三世如來。師即未來諸佛。 T1911_.46.0045c06: 云何生疑耶。若疑法者。我法眼未開未別 T1911_.46.0045c07: 是非。憑信而已。佛法如海唯信能入。法華 T1911_.46.0045c08: 云。諸聲聞等非己智分。以信故入。我之盲 T1911_.46.0045c09: 瞑復不信受。更何所歸。長淪永溺不知出
T1911_.46.0045c12: 問曰。五蓋悉障定不。答。解者不同。或云。無 T1911_.46.0045c13: 知是正障。何者。禪是門戸詮次之法。知無 T1911_.46.0045c14: 知相乖故。疑眠蓋是也。或言。散動是正障。何 T1911_.46.0045c15: 者。定散相乖故。掉悔是也。或言。貪瞋是正 T1911_.46.0045c16: 障。何者。禪是柔軟善法。剛柔相乖故。貪瞋是 T1911_.46.0045c17: 也。如是等各據不同。今釋不然。五蓋通是 T1911_.46.0045c18: 障。而隨行者強弱。若人貪欲蓋多。此蓋是 T1911_.46.0045c19: 正障餘者是傍。四蓋亦爾。譬如四大通皆是 T1911_.46.0045c20: 病。未必倶發隨其動者。正能殺人。蓋亦應
T1911_.46.0045c23: 天猶尚難。何況於得果。若人勤精進則能 T1911_.46.0045c24: 裂諸蓋。諸蓋既裂已諸願悉皆得。是名依 T1911_.46.0045c25: 事法棄蓋也。問。初禪發時五蓋畢竟盡不。 T1911_.46.0045c26: 答。此當分別。何者。離三毒爲四分。貪瞋 T1911_.46.0045c27: 癡偏發是三分。不名爲等。三分等起名爲 T1911_.46.0045c28: 等。三毒偏起是覺觀而非多。三分等起名 T1911_.46.0045c29: 覺觀多。即是第四分也。成論呼此爲刹那 T1911_.46.0046a01: 心。刹那心既通縁三毒三毒等起。故知刹那 T1911_.46.0046a02: 之心。即是善惡成也。阿毘曇明。此刹那心起。 T1911_.46.0046a03: 但是無明無記。善惡未成。何以故。雖通縁 T1911_.46.0046a04: 三毒不正屬三毒。既不正屬。那得是善惡。 T1911_.46.0046a05: 雖非是惡。三毒因之而起。呼此無記爲因 T1911_.46.0046a06: 等起。而不名爲善惡。此二論雖異同是明 T1911_.46.0046a07: 第四分也。離此四分爲五蓋貪瞋兩分。是 T1911_.46.0046a08: 兩蓋開癡分爲睡疑兩蓋。等分爲掉悔蓋。 T1911_.46.0046a09: 若廣開四分。一分則有二萬一千煩惱。四分 T1911_.46.0046a10: 合有八萬四千。約於苦諦則是八萬四千法 T1911_.46.0046a11: 藏。約於集諦則是八萬四千塵勞門。約於 T1911_.46.0046a12: 道諦則是八萬四千三昧陀羅尼等。約於滅 T1911_.46.0046a13: 諦則是八萬四千諸波羅蜜。四分法相該深 T1911_.46.0046a14: 若此。五蓋理應高廣。阿毘曇那得判貪止 T1911_.46.0046a15: 欲界。上地名愛上亦無瞋。此義已爲成論 T1911_.46.0046a16: 所難。若上地輕貪名愛。亦應輕瞋名恚耶。 T1911_.46.0046a17: 故知覆相抑異未是通方耳。今釋五蓋望 T1911_.46.0046a18: 於四分。通至佛地。上棄五蓋相此是鈍使 T1911_.46.0046a19: 五蓋。止障初禪。初禪若發此蓋棄盡。常途所 T1911_.46.0046a20: 論秖是此意。利使五蓋障於眞諦。如前所 T1911_.46.0046a21: 明空見之人計所執爲實。餘是妄語。乖之 T1911_.46.0046a22: 則瞋順之則愛。即貪瞋兩蓋也。無明闇心謬 T1911_.46.0046a23: 有所執。非明審知即睡眠蓋。種種戲論見 T1911_.46.0046a24: 諍無益即掉悔蓋。即雖無疑後方大疑。何 T1911_.46.0046a25: 以故。既執是實何所復疑。後若被破心生 T1911_.46.0046a26: 疑惑 T1911_.46.0046a27: 道發。證須陀洹。從初果去。取眞爲愛捨 T1911_.46.0046a28: 思爲瞋。思惑未盡爲睡。失脱忘念爲掉。 T1911_.46.0046a29: 非無學名疑。故知五蓋障眞通至三果。除 T1911_.46.0046b01: 此五蓋即是無學。復次依空起蓋障俗諦 T1911_.46.0046b02: 理。所以者何。沈空取證以空爲是。譬如貧 T1911_.46.0046b03: 人得少便爲足。更不願好者。保愛此空即 T1911_.46.0046b04: 貪蓋。憎厭生死捨而不觀。即瞋蓋。無爲空 T1911_.46.0046b05: 寂不肯照假。乃至不識五種之鹽。名睡蓋。 T1911_.46.0046b06: 空亂意衆生非其境界名掉悔蓋。假智不 T1911_.46.0046b07: 明名疑蓋。此蓋不棄。道種智俗諦三昧終 T1911_.46.0046b08: 不現前。此蓋若除法眼明朗。復次依中起 T1911_.46.0046b09: 蓋障於中道。所以者何。菩薩貪求佛法。如 T1911_.46.0046b10: 海呑流無有厭足。生名愛法起順道貪。 T1911_.46.0046b11: 此名貪蓋。不喜二乘。大樹折枝不宿怨 T1911_.46.0046b12: 鳥。是名瞋蓋。無明長遠設使上地猶有分 T1911_.46.0046b13: 在。大論云。處處説破無明三昧者。初雖破 T1911_.46.0046b14: 後更須破。無智慧明即睡蓋。菩薩三業雖 T1911_.46.0046b15: 無失比佛猶有漏失。名掉悔蓋。初後理圓 T1911_.46.0046b16: 而初心智慧不逮於後。是名疑蓋。此蓋不 T1911_.46.0046b17: 棄終不與實相相應。此蓋若除眞如理顯。 T1911_.46.0046b18: 開佛知見。此五蓋法不局在初心。地地皆 T1911_.46.0046b19: 有。唯佛究竟八萬四千波羅蜜。具足圓滿 T1911_.46.0046b20: 到於彼岸。故地持云。第九離一切見清淨淨 T1911_.46.0046b21: 禪。若得此意蓋相則長。非但欲界而已。復 T1911_.46.0046b22: 次言語分別邐迆階梯。前鈍利兩蓋是凡夫 T1911_.46.0046b23: 時所棄。俗諦上蓋是二乘時所棄。障中道 T1911_.46.0046b24: 蓋是菩薩時所棄。如此論蓋後不關初。地 T1911_.46.0046b25: 攝二論師多明此意。果頭之法不關凡夫。 T1911_.46.0046b26: 那可即事而修。圓釋不爾。何以得知。若 T1911_.46.0046b27: 爲上地人説。應作法性佛現法性國。爲 T1911_.46.0046b28: 法性菩薩説之。何意相輔現此三界。爲欲 T1911_.46.0046b29: 度此凡俗故。論此妙法使其得修。若言 T1911_.46.0046c01: 不爾爲誰施權。權何所引。若得此意。初 T1911_.46.0046c02: 心凡夫能於一念圓棄諸蓋。故大品云。一 T1911_.46.0046c03: 切法趣欲事是趣不過。欲事尚不可得。何 T1911_.46.0046c04: 況當有趣不趣。釋曰。趣即是有。有能趣所 T1911_.46.0046c05: 趣故即辯俗諦。欲事不可得即是明空。空 T1911_.46.0046c06: 中無能趣所趣故即辯眞諦。云何當有趣 T1911_.46.0046c07: 非趣。即是辯中道。當知三諦秖在一欲事 T1911_.46.0046c08: 耳。今更廣釋令義易解。云何一切法趣欲 T1911_.46.0046c09: 事是趣不過。欲事爲法界故一切法之根 T1911_.46.0046c10: 本。如初起欲覺。已具諸法。心麁不知漸漸 T1911_.46.0046c11: 滑利。不能制御便習其事。初試歇熱習之 T1911_.46.0046c12: 則慣。餐啜叵忘。即便退戒還家求覓欲境。 T1911_.46.0046c13: 覓不知足。或偸或劫或偪或貿。如是等種 T1911_.46.0046c14: 種求欲而生罪過。若得此境大須供養。或 T1911_.46.0046c15: 偸奪求財。或殺生取適。若其富貴縱心造 T1911_.46.0046c16: 罪。若其貧窮惡念亦廣。欲罪既成適有此 T1911_.46.0046c17: 有。則有生死應遍受果。隨在何道欲轉倍 T1911_.46.0046c18: 盛。受胎之微形世世常増長。十二因縁輪轉 T1911_.46.0046c19: 無際。當知一切法無不趣欲。欲法界外更 T1911_.46.0046c20: 無別法。當知一切五蓋如上説者。於初一 T1911_.46.0046c21: 念悉皆具足。欲爲因縁生法其義可見也。 T1911_.46.0046c22: 云何欲法界空。外五塵求不可得。内意根求 T1911_.46.0046c23: 不可得。中間意識求不可得。内外合求不 T1911_.46.0046c24: 可得。離内外求不可得。過去欲縁求不 T1911_.46.0046c25: 可得。現在欲因求不可得。未來欲果求不 T1911_.46.0046c26: 可得 T1911_.46.0046c27: 故。從欲所生一切法亦即是空。空亦不可 T1911_.46.0046c28: 得。是爲觀空棄利鈍蓋也 T1911_.46.0046c29: 一切欲。即識一切衆生亦復如是。且置餘 T1911_.46.0047a01: 道。直就人道種種色像。種種音聲。種種心 T1911_.46.0047a02: 行。種種依報。各各不同。當知欲因種別無 T1911_.46.0047a03: 量。一人因果已自無窮。何況多人。一界如 T1911_.46.0047a04: 是況九法界。一法如是何況百法。譬如對 T1911_.46.0047a05: 寇寇是勳本。能破寇故有大功名得大富 T1911_.46.0047a06: 貴。無量貪欲是如來種亦復如是。能令菩薩 T1911_.46.0047a07: 出生無量百千法門。多薪火猛。糞壤生華。 T1911_.46.0047a08: 貪欲是道。此之謂也。若斷貪欲住貪欲空。 T1911_.46.0047a09: 何由生出一切法門。經云。不斷五欲能淨 T1911_.46.0047a10: 諸根。如是觀時俗諦五蓋自然清淨。雖能 T1911_.46.0047a11: 如此未見欲之實性。實非空亦復非假。 T1911_.46.0047a12: 非假故豈有無量。非空故豈有寂然。空及 T1911_.46.0047a13: 假名是二皆無。無趣無非趣。無趣者利鈍 T1911_.46.0047a14: 兩番五蓋玄除。無非趣一番五蓋除得識 T1911_.46.0047a15: 中道。又一番除無所斷破無所棄滅。而四 T1911_.46.0047a16: 番五蓋一念圓除。破二十五有見欲實性。 T1911_.46.0047a17: 名王三昧具一切法。是名圓觀棄於圓蓋。 T1911_.46.0047a18: 如此法門名理即是。作如此解名名字即 T1911_.46.0047a19: 是。初心此觀名觀行即是。如上訶色即淨 T1911_.46.0047a20: 眼根。訶聲即淨耳根。訶香即淨鼻根。訶味 T1911_.46.0047a21: 即淨舌根。訶觸即淨身根。棄五蓋即淨意 T1911_.46.0047a22: 根。六根淨時名相似即是。三惑破三諦顯名 T1911_.46.0047a23: 分眞即是。若能盡欲蓋邊底名究竟即是。 T1911_.46.0047a24: 圓棄欲蓋既爾。棄餘蓋亦然○第四調 T1911_.46.0047a25: 五事者。所謂調食調眠調身調息調心。 T1911_.46.0047a26: 如前所喩。土水不調不任爲器。五事不 T1911_.46.0047a27: 善不得入禪。眠食兩事就定外調之。三 T1911_.46.0047a28: 事就入出住調之。調食者増病増眠増煩 T1911_.46.0047a29: 惱等食。則不應食也。安身愈疾之物是所 T1911_.46.0047b01: 應食。略而言之。不飢不飽是食調相。尼揵 T1911_.46.0047b02: 經曰。噉食太過體難迴動。窳惰懈怠所食難 T1911_.46.0047b03: 消。失二世利。睡眠自受苦迷悶難醒寤。調 T1911_.46.0047b04: 眠者。眠是眼食不可苦節。増於心數。損 T1911_.46.0047b05: 失功夫復不可恣。上訶蓋中一向除棄。 T1911_.46.0047b06: 爲正入定障故。此中在散心時從容四大 T1911_.46.0047b07: 故。各有其意。略而言之。不節不恣是眠調 T1911_.46.0047b08: 相。三事合調者。三事相依不得相離。如初 T1911_.46.0047b09: 受胎一煗二命三識。煗是遺體之色。命是氣 T1911_.46.0047b10: 息報風連持。識是一期心主。託胎即有三 T1911_.46.0047b11: 事。三事増長七日一變。三十八七日竟三事 T1911_.46.0047b12: 出生名嬰兒。三事停住名壯年。三事衰微名 T1911_.46.0047b13: 爲老。三事滅壞名爲死。三事始終不得相 T1911_.46.0047b14: 離。須合調也。初入定時調身令不寛不 T1911_.46.0047b15: 急調息。令不澁不滑。調心令不沈不浮。 T1911_.46.0047b16: 調麁入細住禪中。隨不調處覺當檢校調 T1911_.46.0047b17: 使安隱。如調絃入弄後不成曲。即知絃 T1911_.46.0047b18: 軫差異。覺而改之。若欲出定從細至麁。備 T1911_.46.0047b19: 如次第禪門也。若能調凡夫三事變爲聖 T1911_.46.0047b20: 人三法。色爲發戒之由。息爲入定之門。心 T1911_.46.0047b21: 爲生慧之因。此戒能捨惡趣凡鄙之身。成 T1911_.46.0047b22: 辦聖人六度滿足法身。此息能變散動惡 T1911_.46.0047b23: 覺。即成禪悦法喜因禪發慧。聖人以之爲 T1911_.46.0047b24: 命。此心即能改生死心爲菩提心眞常聖 T1911_.46.0047b25: 識。始此三法合成聖胎。始從初心終至後
T1911_.46.0047b28: 定慧。多爲入空消淨諸法。此是飢相。法華 T1911_.46.0047b29: 云。飢餓羸痩體生瘡癬也。第二觀俗諦所 T1911_.46.0047c01: 生定慧。多是扶俗假立諸法。名爲飽相。故 T1911_.46.0047c02: 云歴劫修行恒沙佛法。是二觀飢飽不調。 T1911_.46.0047c03: 中道禪悦法喜
T1911_.46.0047c06: 無明。眠相則少。今中道觀從容。若斷無明 T1911_.46.0047c07: 一切善法則無生處。塵勞之儔是如來種。不 T1911_.46.0047c08: 斷癡愛起諸明脱。若恣無明無上佛道何 T1911_.46.0047c09: 由得成。經云。無明轉即變爲明。行於非道 T1911_.46.0047c10: 通達佛道。無明性明性無二無別。豈可斷 T1911_.46.0047c11: 無明性更修明性耶。不住調伏不住不 T1911_.46.0047c12: 調伏。即是理觀調眠也。合調三事即爲三 T1911_.46.0047c13: 番。大經云。六波羅蜜滿足之身。調如此身 T1911_.46.0047c14: 令不寛不急。大品云。樂説辯卒起是爲魔 T1911_.46.0047c15: 事。不卒起亦是魔事。卒起者卒行六度是 T1911_.46.0047c16: 急。卒放捨是寛。不急不寛是身調相。調息 T1911_.46.0047c17: 者。以禪悦法喜慧命爲息。如大品云。般若 T1911_.46.0047c18: 非利非鈍。若鈍名爲澁。若利即名滑。不鈍 T1911_.46.0047c19: 不利名息調相。調心者。菩提心難得是爲 T1911_.46.0047c20: 沈。菩提心易得名爲浮。非難非易是爲調 T1911_.46.0047c21: 相。次約三觀調三事者。以微妙善心爲 T1911_.46.0047c22: 菩提心。如前明四種菩提心。若三藏通教爲 T1911_.46.0047c23: 斷結入空以眞爲證。此心爲沈。若別教化 T1911_.46.0047c24: 他出假分別藥病。廣識法門發菩提心。此 T1911_.46.0047c25: 心爲浮。若圓教觀實相理雙遮雙照。非空 T1911_.46.0047c26: 故不沈非假故不浮。發如是心名爲調 T1911_.46.0047c27: 相。調身者通教斷惑明六度爲急。別教出 T1911_.46.0047c28: 假分別爲寛。中道不依二邊爲不寛不急 T1911_.46.0047c29: 也。調息者通教慧命入空爲滑。別教入假爲 T1911_.46.0048a01: 澁。中道不依二邊爲不澁不滑。復次約三 T1911_.46.0048a02: 觀各各調者。初觀止身息心爲急滑沈。次 T1911_.46.0048a03: 觀身息心爲寛澁浮。若能中適即成方便 T1911_.46.0048a04: 得入眞諦也。第二觀止身息心爲急滑 T1911_.46.0048a05: 沈。觀身息心爲寛澁浮。能止觀中適則成
T1911_.46.0048a08: 中適止觀從容。即成方便得入中道見實 T1911_.46.0048a09: 相理也。行者善調三事令託聖胎。如即行 T1911_.46.0048a10: 心未有所屬。應當勤心和會方便智度父 T1911_.46.0048a11: 母託於聖胎。豈可託地獄三途人天之胎 T1911_.46.0048a12: 耶○第五行五法者。所謂欲精進念巧慧一 T1911_.46.0048a13: 心。前喩陶師衆事悉整。而不肯作作不殷 T1911_.46.0048a14: 勤。不存作法作不巧便。作不專一則事 T1911_.46.0048a15: 無成。今亦如是。上二十法雖備。若無樂 T1911_.46.0048a16: 欲希慕。身心苦策。念想方便。一心決志者。 T1911_.46.0048a17: 止觀無由現前。若能欣習無厭曉夜匪懈。 T1911_.46.0048a18: 念念相續。善得其意一心無異。此人能進 T1911_.46.0048a19: 前路。一心譬船柁。巧慧如點頭。三種如篙 T1911_.46.0048a20: 櫓。若少一事則不安隱。又如飛鳥以眼視 T1911_.46.0048a21: 以尾制以翅前。無此五法事禪尚難。何況 T1911_.46.0048a22: 理定。當知五法通爲小大事理。而作方便 T1911_.46.0048a23: 也。成論用四支爲方便一心爲定體。若然 T1911_.46.0048a24: 者四禪皆有一心。一心無異。云何判四禪 T1911_.46.0048a25: 之別。今不用此。若瓔珞云五支皆方便。第 T1911_.46.0048a26: 六默然爲定體。四禪倶有默然亦難分別。 T1911_.46.0048a27: 若毘曇用五法爲方便。五支皆爲定體。所 T1911_.46.0048a28: 以有四禪通別之異。一心爲通體初支爲 T1911_.46.0048a29: 別體。故云覺觀倶禪乃至捨倶禪。別支與一 T1911_.46.0048b01: 心同起。得簡一心有深淺異。釋論同此 T1911_.46.0048b02: 説。今亦用之。論文解五法者。欲者。欲從 T1911_.46.0048b03: 欲界到初禪。精進者欲界難過。若不精進 T1911_.46.0048b04: 不能得出。如叛還本國界首難度。故論 T1911_.46.0048b05: 云。施戒忍世間常法。如客主之禮法應供 T1911_.46.0048b06: 給。見作惡者被治不敢爲罪。或少力故而 T1911_.46.0048b07: 忍故不須精進。今欲生般若要因禪定。必 T1911_.46.0048b08: 須大精進身心急著。爾乃成辦。如佛説血 T1911_.46.0048b09: 肉脂髓皆使竭盡。但令皮骨在不捨精進。 T1911_.46.0048b10: 乃得禪定智慧。得是三事衆事皆辦。是故 T1911_.46.0048b11: 須大精進也。念者。常念初禪不念餘事。 T1911_.46.0048b12: 慧者。分別初禪尊重可貴。欲界欺誑可惡。 T1911_.46.0048b13: 初禪爲攀上勝妙出。欲界爲厭下苦麁障。 T1911_.46.0048b14: 因果合論則有十二觀。若依此言與外道 T1911_.46.0048b15: 六行同。但外道專爲求禪。今佛弟子用邪 T1911_.46.0048b16: 相入正相。無漏心修還成正法。是爲巧慧。 T1911_.46.0048b17: 一心者。修此法時。一心專志更不餘縁。決 T1911_.46.0048b18: 定一心非是入定一心也。復次欲者欲從 T1911_.46.0048b19: 生死而入涅槃。精進者不雜有漏名精。一 T1911_.46.0048b20: 向專求名進。念者但念涅槃寂滅不念餘 T1911_.46.0048b21: 事。巧慧者分別生死過患賢聖所呵。涅槃安 T1911_.46.0048b22: 樂聖所稱歎。一心者決定怖畏修八聖道直 T1911_.46.0048b23: 去不迴。是爲方便而得入眞。復次欲者欲 T1911_.46.0048b24: 廣化衆生成就佛法。精進者雖衆生性多 T1911_.46.0048b25: 佛法長遠誓無退悔。念者悲心徹骨如母 T1911_.46.0048b26: 念子。方便者巧知諸病明識法藥。逗會適 T1911_.46.0048b27: 宜。一心者決定化他誓令度脱。心不異不 T1911_.46.0048b28: 二。復次欲者如薩陀波崙。欲聞般若不自 T1911_.46.0048b29: 惜身命。精進者爲聞般若故七日七夜閑 T1911_.46.0048c01: 林悲泣。七歳行立不坐不臥。念者常念我 T1911_.46.0048c02: 何時當聞般若更無餘念。巧慧者雖有留 T1911_.46.0048c03: 難留難不能難。如賣身魔不能蔽。隱水 T1911_.46.0048c04: 更能刺血轉魔事爲佛事即巧慧。一心者 T1911_.46.0048c05: 決志不移不復二念也。復次重説欲者。欲 T1911_.46.0048c06: 從二邊正入中道。不雜二邊爲精。任運 T1911_.46.0048c07: 流入爲進。繋縁法界一念法界爲念。修 T1911_.46.0048c08: 中觀方便名善巧。息於二邊心水澄清。能 T1911_.46.0048c09: 知世間生滅法相不二其心。清淨常一能 T1911_.46.0048c10: 見般若也。此二十五法通爲一切禪慧方 T1911_.46.0048c11: 便。諸觀不同故方便亦轉。譬如曲弄既別。 T1911_.46.0048c12: 調絃亦別。若細分別則有無量方便。文繁不 T1911_.46.0048c13: 載可以意得。今用此二十五法爲定外方 T1911_.46.0048c14: 便。亦名遠方便。因是調心豁然見理。見理 T1911_.46.0048c15: 之時誰論内外。豈有遠近。大品云。非内觀 T1911_.46.0048c16: 得是智慧。非外觀非内外觀。不離外觀 T1911_.46.0048c17: 不離内觀及内外觀。亦不以無觀得是智 T1911_.46.0048c18: 慧。今且約此明外方便也。然不可定執而 T1911_.46.0048c19: 生是非。若解此意沈浮得所。内外倶成方 T1911_.46.0048c20: 便。若不得意倶非方便也◎
T1911_.46.0048c23: T1911_.46.0048c24:
T1911_.46.0048c27: 門人灌頂記 T1911_.46.0048c28: ＊第七正修止觀者。前六重依修多羅以開 T1911_.46.0048c29: 妙解。今依妙解以立正行。膏明相頼目足 T1911_.46.0049a01: 更資。行解既勤。三障四魔紛然競起。重昏巨 T1911_.46.0049a02: 散翳動定明。不可隨不可畏。隨之將人 T1911_.46.0049a03: 向惡道。畏之妨修正法。當以觀觀昏即 T1911_.46.0049a04: 昏而朗。以止止散即散而寂。如猪揩金 T1911_.46.0049a05: 山衆流入海。薪熾於火風益求羅耳。此金 T1911_.46.0049a06: 剛觀割煩惱陣。此牢強足越生死野。慧淨 T1911_.46.0049a07: 於行行進於慧。照潤導達交絡瑩飾。一體二 T1911_.46.0049a08: 手更互揩摩。非但開拓遮障。内進已道。又 T1911_.46.0049a09: 精通經論外啓未聞。自匠匠他兼利具足。 T1911_.46.0049a10: 人師國寶非此是誰。而復學佛慈悲無諸 T1911_.46.0049a11: 慳悋。説於心觀施於彼者。即是開門傾 T1911_.46.0049a12: 藏捨如意珠。此珠放光而復雨寶。照闇豐 T1911_.46.0049a13: 乏朗夜濟窮。馳二輪而致遠。翥兩翅以 T1911_.46.0049a14: 高飛。玉潤碧鮮可勝言哉。香城粉骨雪嶺 T1911_.46.0049a15: 投身。亦何足以報徳。快馬見鞭影即著 T1911_.46.0049a16: 正路。其癡鈍者毒氣深入失本心故。既其不 T1911_.46.0049a17: 信則不入手。無聞法鉤故聽不能解。乏 T1911_.46.0049a18: 智慧眼不別眞僞。擧身痺癩動歩不前。不 T1911_.46.0049a19: 覺不知大罪聚人何勞爲説。設厭世者翫下 T1911_.46.0049a20: 劣乘。攀附枝葉狗狎作務。敬獼猴爲帝 T1911_.46.0049a21: 釋宗瓦礫是明珠。此黒闇人豈可論道。又 T1911_.46.0049a22: 一種禪人不達他根性純教乳藥。體心踏 T1911_.46.0049a23: 心。和融覺覓。若泯若了斯一轍之意。障難 T1911_.46.0049a24: 萬途紛然不識。纔見異相即判是道。自非 T1911_.46.0049a25: 法器復闕匠他。盲跛師徒二倶墮落。瞽蹶 T1911_.46.0049a26: 夜遊甚可憐愍。不應對上諸人説此止觀。 T1911_.46.0049a27: 夫止觀者高尚者高尚。卑劣者卑劣。開止觀 T1911_.46.0049a28: 爲十。一陰界入。二煩惱。三病患。四業相。五 T1911_.46.0049a29: 魔事。六禪定。七諸見。八増上慢。九二乘。十 T1911_.46.0049b01: 菩薩。此十境通能覆障。陰在初者二義。一現 T1911_.46.0049b02: 前。二依經。大品云。聲聞人依四念處行道。 T1911_.46.0049b03: 菩薩初觀色乃至一切種智。章章皆爾故不 T1911_.46.0049b04: 違經。又行人受身誰不陰入。重擔現前是 T1911_.46.0049b05: 故初觀。後發異相別爲次耳。夫五陰與四 T1911_.46.0049b06: 大合。若不照察不覺紛馳。如閉舟順水 T1911_.46.0049b07: 寧知奔迸。若其迴泝始覺馳流。既觀陰果 T1911_.46.0049b08: 則動煩惱因。故次五陰而論四分也。四大 T1911_.46.0049b09: 是身病。三毒是心病。以其等故情中不覺。 T1911_.46.0049b10: 今大分倶觀衝撃脈藏。故四蛇偏起致有患 T1911_.46.0049b11: 生。無量諸業不可稱計。散善微弱不能令 T1911_.46.0049b12: 動。今修止觀健病不虧動生死輪。或善萌 T1911_.46.0049b13: 故動。惡壞故動。善示受報故動。惡來責報 T1911_.46.0049b14: 故動。故次病説業也。以惡動故惡欲滅。 T1911_.46.0049b15: 善動故善欲生。魔遽出境作諸留難或 T1911_.46.0049b16: 壞其道。故次業説魔。若過魔事則功徳生。 T1911_.46.0049b17: 或過去習因。或現在行力。諸禪競起。或味或 T1911_.46.0049b18: 淨或横或竪。故次魔説禪。禪有觀支因生 T1911_.46.0049b19: 邪慧。逸觀於法僻起諸倒。邪辯猛利。故次 T1911_.46.0049b20: 禪説見。若識見爲非息其妄著。貪瞋利鈍 T1911_.46.0049b21: 二倶不起。無智者謂證涅槃。小乘亦有横 T1911_.46.0049b22: 計四禪爲四果。大乘亦有魔來與記。並是 T1911_.46.0049b23: 未得謂得増上慢人。故次見説慢。見慢既 T1911_.46.0049b24: 靜先世小習因靜而生。身子捨眼即其事也。 T1911_.46.0049b25: 大品云。恒沙菩薩發大心。若一若二入菩薩 T1911_.46.0049b26: 位多墮二乘。故次慢説二乘。若憶本願故 T1911_.46.0049b27: 不墮空者。諸方便道菩薩境界即起也。大品 T1911_.46.0049b28: 云。有菩薩不久行六波羅蜜。若聞深法即 T1911_.46.0049b29: 起誹謗墮泯犁中。此是六度菩薩耳。通教 T1911_.46.0049c01: 方便位亦有謗義入眞道不謗也。別教初 T1911_.46.0049c02: 心知有深法。是則不謗。此等悉是諸權善 T1911_.46.0049c03: 根。故次二乘後説也。此十種境始自凡夫 T1911_.46.0049c04: 正報終至聖人方便。陰入一境常自現前。若 T1911_.46.0049c05: 發不發恒得爲觀。餘九境發可爲觀。不發 T1911_.46.0049c06: 何所觀。又八境去正道遠。深加防護得 T1911_.46.0049c07: 歸正轍。二境去正道近。至此位時不慮 T1911_.46.0049c08: 無觀薄修即正。又若不解諸境互發大起 T1911_.46.0049c09: 疑網。如在岐道不知所從。先若聞之恣 T1911_.46.0049c10: 其變怪心安若空。互發有十。謂次第不次 T1911_.46.0049c11: 第。雜不雜。具不具。作意不作意。成不成。益 T1911_.46.0049c12: 不益。久不久。難不難。更不更。三障四魔九 T1911_.46.0049c13: 雙七隻。次第者有三義。謂法修發。法者。次 T1911_.46.0049c14: 第淺深法也。修者。先世已曾研習次第。或此 T1911_.46.0049c15: 世次第修也。發者。依次修而次發也。不次亦 T1911_.46.0049c16: 三義。謂法修發。發則不定。或前發菩薩境 T1911_.46.0049c17: 後發陰入。雖不次第十數宛足。修者。若四 T1911_.46.0049c18: 大違返則先修病患。若四分増多則先修煩 T1911_.46.0049c19: 惱。如是一一隨強者先修。法者。眼耳鼻舌 T1911_.46.0049c20: 陰入界等。皆是寂靜門亦是法界。何須捨此
T1911_.46.0049c23: 云。貪欲即是道。淨名云。行於非道通達佛 T1911_.46.0049c24: 道。佛道既通無復次第也。病患是法界者。 T1911_.46.0049c25: 淨名云。今我病者非眞非有。衆生病亦非 T1911_.46.0049c26: 眞非有。以此自調亦度衆生。方丈託疾雙 T1911_.46.0049c27: 林病行。即其義也。業相爲法界者。業是行 T1911_.46.0049c28: 陰。法華云。深達罪福相遍照於十方。微妙 T1911_.46.0049c29: 淨法身具相三十二。達業從縁生不自在 T1911_.46.0050a01: 故空。此業能破業。若衆生應以此業得度。 T1911_.46.0050a02: 示現諸業以此業立業。業與不業縛脱叵 T1911_.46.0050a03: 得。普門示現雙照縛脱。故名深達。何啻堪 T1911_.46.0050a04: 爲方等師耶。魔事爲法界者。首楞嚴云。魔 T1911_.46.0050a05: 界如佛界如。一如無二如。實際中尚不見 T1911_.46.0050a06: 佛。況見有魔耶。設有魔者。良藥塗屣堪
T1911_.46.0050a09: 三昧悉入其中。見爲法界者。淨名云。以邪 T1911_.46.0050a10: 相入正相。於諸見不動而修三十七品。又 T1911_.46.0050a11: 動修不動修。亦動亦不動修。非動非不動 T1911_.46.0050a12: 修三十七品。以見爲門以見爲侍。慢爲法 T1911_.46.0050a13: 界者。還是煩惱耳。觀慢。無慢。慢大慢。非慢 T1911_.46.0050a14: 非不慢。成祕密藏入大涅槃。二乘爲法界
T1911_.46.0050a17: 思惟得近無上道。菩薩境爲法界者。底惡 T1911_.46.0050a18: 生死下劣小乘尚即是法界。況菩薩法寧非 T1911_.46.0050a19: 佛道。又菩薩方便之權即權而實。亦即非 T1911_.46.0050a20: 權非實成祕密藏。入大涅槃。是一一法皆 T1911_.46.0050a21: 即法界。是爲不次第法相也。雜不雜者。發 T1911_.46.0050a22: 一境已更發一境歴歴分明。是爲不雜。適 T1911_.46.0050a23: 發陰入復起煩惱。煩惱未謝復業復魔禪 T1911_.46.0050a24: 見慢等。交横並沓是爲雜發。雖雜不出十 T1911_.46.0050a25: 種。具不具者。十數足名具。九去名不具。次 T1911_.46.0050a26: 不次雜不雜。皆論具不具。又總具總不具。 T1911_.46.0050a27: 別具別不具。十數足是總具。十數不委悉是 T1911_.46.0050a28: 總不具。九數欠是別不具。九數中委悉是別 T1911_.46.0050a29: 具。又横具横不具竪具竪不具。例如發四 T1911_.46.0050b01: 禪至非想是竪具。至不用處是竪不具。發 T1911_.46.0050b02: 通明背捨等是横具。止發七背捨是横不 T1911_.46.0050b03: 具。又發初禪至四禪是竪具。三禪來是竪 T1911_.46.0050b04: 不具。又初禪九品是竪具。八品來是竪不具。 T1911_.46.0050b05: 又一品五支足是横具。四支已來是横不具。
T1911_.46.0050b08: 發通達色心。是不修發。乃至菩薩境亦如 T1911_.46.0050b09: 是。應有四句爲根本。句句織成三十六 T1911_.46.0050b10: 句。例如下煩惱境中説。成不成者。若發一 T1911_.46.0050b11: 境究竟成就。成就已謝更發餘境。餘境亦究 T1911_.46.0050b12: 竟成。若發一種作起乍滅。非但品數缺少。 T1911_.46.0050b13: 於分分中亦曖昧不明。前具不具止明頭 T1911_.46.0050b14: 數。此中論體分始終。益不益者。或發惡法。 T1911_.46.0050b15: 於止觀巨益明靜轉深。或發善法於止觀 T1911_.46.0050b16: 大損。損其靜照。或増靜損照。或損靜増 T1911_.46.0050b17: 照。倶増倶損。難發不難發者。或惡法難易。 T1911_.46.0050b18: 或善法難易。倶難倶易。久不久者。自有一
T1911_.46.0050b21: 一境一發即休。後不復發。如是等種種不 T1911_.46.0050b22: 同。善識其意莫謬去取。然皆以止觀研之 T1911_.46.0050b23: 使無滯也。三障四魔者。普賢觀云。閻浮提 T1911_.46.0050b24: 人三障重故。陰入病患是報障。煩惱見慢是 T1911_.46.0050b25: 煩惱障。業魔禪二乘菩薩是業障。障止觀 T1911_.46.0050b26: 不明靜塞菩提道。令行人不得通至五 T1911_.46.0050b27: 品六根清淨位。故名爲障。四魔者。陰入正是 T1911_.46.0050b28: 陰魔。業禪二乘菩薩等是行陰名爲陰魔。煩 T1911_.46.0050b29: 惱見慢等是煩惱魔。病患是死因名死魔。魔 T1911_.46.0050c01: 事是天子魔。魔名奪者。破觀名奪命。破止 T1911_.46.0050c02: 名奪身。又魔名磨訛。磨觀訛令黒闇。磨
T1911_.46.0050c05: 行之雨即次第發。昔有頓觀種子即不次第 T1911_.46.0050c06: 發。昔有不定種子即雜發。昔修時數具即具 T1911_.46.0050c07: 發。昔修時數不具即不具發。昔曾證得今發 T1911_.46.0050c08: 則成。昔但修不證。今發不成。昔因強今不 T1911_.46.0050c09: 修而發。今縁強待修而發。昔因今縁二倶善 T1911_.46.0050c10: 巧。迴向上道。今發則益。昔因縁中雜毒是 T1911_.46.0050c11: 則致損。發所因處弱則不久。發因處強是則
T1911_.46.0050c14: 利。惡易發由根鈍。惡欲滅而告謝。善欲生 T1911_.46.0050c15: 而相知則一而不更。善欲滅而求救。惡欲 T1911_.46.0050c16: 興而求受。則更更更更。此中皆須口決。用 T1911_.46.0050c17: 智慧籌量。不得師心謬判是非。爾其愼之 T1911_.46.0050c18: 勤之重之。私料簡者。法若塵沙境何定十。 T1911_.46.0050c19: 答。譬如大地一能生種種芽。數方不廣略 T1911_.46.0050c20: 令義易明了。故言十耳。問。十境通別云何。 T1911_.46.0050c21: 答。受身之始無不有身。諸經説觀多從色 T1911_.46.0050c22: 起。故以陰爲初耳。以陰本。陰因陰患。陰
T1911_.46.0050c25: 是無動業。業即煩惱用。魔即統欲界即煩惱
T1911_.46.0050c28: 名云。今我病者皆從前世妄想諸煩惱生。業 T1911_.46.0050c29: 亦是病。大經云。王今病重即指五逆爲病 T1911_.46.0051a01: 也。魔能作病。三災爲外過患。喘息喜樂是 T1911_.46.0051a02: 内過患。禪有喜樂即病患也。二乘菩薩即是 T1911_.46.0051a03: 空病。空病亦空。通稱業者。陰入是業果。煩 T1911_.46.0051a04: 惱見慢是業本。病是業報。魔是魔業。禪是無 T1911_.46.0051a05: 動業。二乘菩薩是無漏業。通稱魔者。陰入即 T1911_.46.0051a06: 陰魔。煩惱見慢即煩惱魔。病是死魔。魔即天 T1911_.46.0051a07: 子魔。餘者皆是行陰魔攝。通稱禪定者。禪 T1911_.46.0051a08: 自是其境。陰入煩惱見慢業等。悉是十大地 T1911_.46.0051a09: 中心數定攝。魔是未到地定果。亦是心數定 T1911_.46.0051a10: 攝。二乘菩薩淨禪攝。又三定攝之。上定攝
T1911_.46.0051a13: 者見。業禪等作者見。亦是戒取見。魔是使作 T1911_.46.0051a14: 者使受者使起等攝。又生死即邊見攝。慢即 T1911_.46.0051a15: 我見攝。二乘方便菩薩等皆曲見攝。通稱 T1911_.46.0051a16: 慢者。陰入我慢攝。煩惱即慢慢攝。病患不如 T1911_.46.0051a17: 慢攝。業即憍慢攝。由憍故造業。魔即大慢 T1911_.46.0051a18: 攝。禪即憍慢攝。見亦大慢攝。二乘菩薩増上 T1911_.46.0051a19: 慢攝。通稱二乘者。四念處四諦法攝九境 T1911_.46.0051a20: 也。通稱菩薩境者。以四弘誓攝得九境。 T1911_.46.0051a21: 問。境法名倶通者。行人亦通不。答。大經云。 T1911_.46.0051a22: 云何未發心而名爲菩薩。前九境人亦通 T1911_.46.0051a23: 稱菩薩人也。通是二乘則有四種聲聞。増 T1911_.46.0051a24: 上慢聲聞攝得下八境人也。佛道聲聞攝得 T1911_.46.0051a25: 菩薩人也。問。通是無常不。答。寶性論云。菩 T1911_.46.0051a26: 薩住無漏界中有無常倒。問。通是有漏不。 T1911_.46.0051a27: 答。漏義則通有義小異。問。通是偏眞不。答。 T1911_.46.0051a28: 偏義則通眞義異。問。通義可領別復云何。 T1911_.46.0051a29: 答。十境不同即別義也。復有亦通亦別。陰 T1911_.46.0051b01: 是受身之本。又是觀慧之初。所以別當其首。 T1911_.46.0051b02: 此一境亦通亦別。後九境從發異相受名。 T1911_.46.0051b03: 但得是通是別。不得是亦通亦別也。若爾 T1911_.46.0051b04: 煩惱亦是諸法之本。元爲治惑。亦是觀初。 T1911_.46.0051b05: 病身四大亦是事本。元爲治病。亦是觀初。 T1911_.46.0051b06: 何意不得亦通亦別。答。若身因煩惱屬前 T1911_.46.0051b07: 世。若今世煩惱由身而有。病不恒起爲本 T1911_.46.0051b08: 事弱。諸經論不以病爲觀首。故不亦通亦 T1911_.46.0051b09: 別耳。非通非別者皆不思議。一陰一切陰。非 T1911_.46.0051b10: 一非一切。問。九境相起更立別名者。陰入 T1911_.46.0051b11: 解起應立別名。答。陰解起時非條然別。還 T1911_.46.0051b12: 是陰入攝。若執此解即屬見。若約解起愛 T1911_.46.0051b13: 恚屬煩惱。招病來魔隨事別判。若解發朗 T1911_.46.0051b14: 然無九境相者。此則止觀氣分。但得通別 T1911_.46.0051b15: 不得亦通亦別耳。問。十境條然別不。答。四 T1911_.46.0051b16: 念處是陰別。觀空聚是入別。無我是界別。 T1911_.46.0051b17: 五停心煩惱別。八念病別。十善業別。五繋 T1911_.46.0051b18: 魔別。六妙門禪別。道品見別。無常苦空慢別。 T1911_.46.0051b19: 四諦十二縁二乘別。六度菩薩別。問。五陰倶 T1911_.46.0051b20: 是境。色心外別有觀耶。答。不思議境智即 T1911_.46.0051b21: 陰是觀。亦可分別。不善無記陰是境。善五 T1911_.46.0051b22: 陰是觀。觀既純熟無惡無無記。唯有善陰。 T1911_.46.0051b23: 善陰轉成方便陰。方便陰轉成無漏陰。無漏 T1911_.46.0051b24: 陰轉成法性陰。謂無等等陰。豈非陰外別 T1911_.46.0051b25: 有觀耶。小乘尚爾。況不思議耶。問。若轉陰 T1911_.46.0051b26: 爲觀。報陰亦應轉。答。大品云。色淨故受想 T1911_.46.0051b27: 行識淨。般若亦淨。法華云。顏色鮮白六根清
T1911_.46.0051c01: 會之。若次不次一發至後則進分也。齊九 T1911_.46.0051c02: 已來住分也。作意矜持護分也。一發即失退 T1911_.46.0051c03: 分也。達分可知。若於境境皆作五分者。 T1911_.46.0051c04: 可以意推不俟分別。然五分十境皆是法 T1911_.46.0051c05: 相。可得互有其義。六即十地行位淺深不 T1911_.46.0051c06: 得相類。問。念性離縁性亦離。若無縁無念 T1911_.46.0051c07: 亦無數量。云何具十法界耶。答。不可思 T1911_.46.0051c08: 議無相而相觀智宛然。他解須彌容芥芥容 T1911_.46.0051c09: 須彌。火出蓮華。人能渡海。就希有事解不 T1911_.46.0051c10: 思議。今解無心無念無能行無能到。不 T1911_.46.0051c11: 思議理理則勝事。問。十法界互相有爲因爲 T1911_.46.0051c12: 果。答。倶相有。而果隔難顯因通易知。如慈 T1911_.46.0051c13: 童女以地獄界發佛心。如未得記菩薩輕 T1911_.46.0051c14: 得記者。若不生悔無出罪期。更引諸例。凡 T1911_.46.0051c15: 聖皆具五陰。不可言聖陰如凡陰。又佛具 T1911_.46.0051c16: 五眼。豈可以人天果報釋佛眼。佛具五行。 T1911_.46.0051c17: 病行是四惡界。嬰兒行是人天界。聖行是二 T1911_.46.0051c18: 乘法界。梵行是菩薩法界。天行是佛法界。問。 T1911_.46.0051c19: 一念具十法界。爲作念具爲任運具。答。法
T1911_.46.0051c23: 陰是積聚。生死重沓此就果得名。入者渉入 T1911_.46.0051c24: 亦名輸門。界名界別亦名性分。毘婆沙明 T1911_.46.0051c25: 三科開合。若迷心開心爲四陰。色爲一陰。 T1911_.46.0051c26: 若迷色開色爲十入及一入少分。心爲一 T1911_.46.0051c27: 意入及法入少分。若倶迷者開爲十八界也。 T1911_.46.0051c28: 數人説五陰同時。識是心王四陰是數。約有 T1911_.46.0051c29: 門明義。故王數相扶同時而起。論人説識先 T1911_.46.0052a01: 了別。次受領納。想取相貎。行起違從。色由 T1911_.46.0052a02: 行感。約空門明義。故次第相生。若就能生 T1911_.46.0052a03: 所生從細至麁。故識在前。若從修行從 T1911_.46.0052a04: 麁至細。故色在前。皆不得以數隔王。若 T1911_.46.0052a05: 論四念處則王在中。此就言説爲便耳。又 T1911_.46.0052a06: 分別九種。一期色心名果報五陰。平平想受 T1911_.46.0052a07: 無記五陰。起見起愛者。兩汚穢五陰。動身 T1911_.46.0052a08: 口業善惡兩五陰。變化示現工巧五陰。五善 T1911_.46.0052a09: 根人方便五陰。證四果者無漏五陰。如是 T1911_.46.0052a10: 種種源從心出。正法念云。如畫師手畫出 T1911_.46.0052a11: 五彩。黒青赤黄白白白。畫手譬心。黒色譬 T1911_.46.0052a12: 地獄陰。青色譬鬼。赤譬畜。黄譬脩羅。白譬 T1911_.46.0052a13: 人。白白譬天。此六種陰。止齊界内。若依華 T1911_.46.0052a14: 嚴云。心如工畫師畫種種五陰。界内界外一 T1911_.46.0052a15: 切世間中莫不從心造。世間色心尚叵窮 T1911_.46.0052a16: 盡。況復出世。寧可凡心知。凡眼翳尚不見 T1911_.46.0052a17: 近。那得見遠。彌生曠劫不覩界内一隅。況 T1911_.46.0052a18: 復界外邊衣。如渇鹿逐炎狂狗齧雷。何有 T1911_.46.0052a19: 得理。縱令解悟小乘終非大道。故大集云。 T1911_.46.0052a20: 常見之人説異念斷。斷見之人説一念斷。皆 T1911_.46.0052a21: 墮二邊不會中道。況佛去世後人根轉鈍 T1911_.46.0052a22: 執名起諍。互相是非悉墮邪見。故龍樹破 T1911_.46.0052a23: 五陰一異同時前後。皆如炎幻響化悉不可 T1911_.46.0052a24: 得。寧更執於王數同時異時耶。然界内外 T1911_.46.0052a25: 一切陰入皆由心起。佛告比丘。一法攝一 T1911_.46.0052a26: 切法所謂心是。論云。一切世間中但有名 T1911_.46.0052a27: 與色。若欲如實觀。但當觀名色。心是惑本 T1911_.46.0052a28: 其義如是。若欲觀察須伐其根。如炙病 T1911_.46.0052a29: 得穴。今當去丈就尺去尺就寸。置色等 T1911_.46.0052b01: 四陰但觀識陰。識陰者心是也○觀心具十 T1911_.46.0052b02: 法門。一觀不可思議境。二起慈悲心。三巧安 T1911_.46.0052b03: 止觀。四破法遍。五識通塞。六修道品。七對治 T1911_.46.0052b04: 助開。八知次位。九能安忍。十無法愛也。既自 T1911_.46.0052b05: 達妙境即起誓悲他。次作行填願。願行既 T1911_.46.0052b06: 巧破無不遍。遍破之中精識通塞。令道品 T1911_.46.0052b07: 進行。又用助開道。道中之位己他皆識。安 T1911_.46.0052b08: 忍内外榮辱莫著中道法愛。故得疾入菩 T1911_.46.0052b09: 薩位。譬如毘首羯磨造得勝堂。不疎不密 T1911_.46.0052b10: 間隙容綖。巍巍昂昂峙於上天。非拙匠所 T1911_.46.0052b11: 能揆則。又如善畫圖其匡郭。寫像偪眞骨 T1911_.46.0052b12: 法精靈。生氣飛動。豈填彩人所能點綴。此十 T1911_.46.0052b13: 重觀法横竪收束。微妙精巧。初則簡境眞僞。 T1911_.46.0052b14: 中則正助相添。後則安忍無著。意圓法巧該 T1911_.46.0052b15: 括周備。規矩初心。將送行者到彼薩雲。非 T1911_.46.0052b16: 闇證禪師誦文法師所能知也。蓋由如來積 T1911_.46.0052b17: 劫之所勤求。道場之所妙悟。身子之所三 T1911_.46.0052b18: 請。法譬之所三説。正在茲乎。一觀心是不 T1911_.46.0052b19: 可思議境者。此境難説。先明思議境。令不 T1911_.46.0052b20: 思議境易顯。思議法者。小乘亦説心生一 T1911_.46.0052b21: 切法。謂六道因果三界輪環。若去凡欣聖 T1911_.46.0052b22: 則棄下上出灰身滅智。乃是有作四諦。蓋思 T1911_.46.0052b23: 議法也。大乘亦明心生一切法。謂十法界 T1911_.46.0052b24: 也。若觀心是有有善有惡。惡則三品三途 T1911_.46.0052b25: 因果也。善則三品脩羅人天因果。觀此六 T1911_.46.0052b26: 品無常生滅。能觀之心亦念念不住。又能觀 T1911_.46.0052b27: 所觀悉是縁生。縁生即空。並是二乘因果法 T1911_.46.0052b28: 也。若觀此空有墮落二邊沈空滯有。而起 T1911_.46.0052b29: 大慈悲入假化物。實無身假作身。實無空 T1911_.46.0052c01: 假説空。而化導之。即菩薩因果法也。觀此 T1911_.46.0052c02: 法能度所度。皆是中道實相之法。畢竟清淨。 T1911_.46.0052c03: 誰善誰惡。誰有誰無。誰度誰不度。一切法悉 T1911_.46.0052c04: 如是。是佛因果法也。此之十法邐迆淺深皆 T1911_.46.0052c05: 從心出。雖是大乘無量四諦所攝。猶是思 T1911_.46.0052c06: 議之境。非今止觀所觀也。不可思議境者。 T1911_.46.0052c07: 如華嚴云。心如工畫師造種種五陰。一切 T1911_.46.0052c08: 世間中莫不從心造。種種五陰者。如前十 T1911_.46.0052c09: 法界五陰也。法界者三義。十數是能依。法界 T1911_.46.0052c10: 是所依。能所合稱。故言十法界。又此十法各 T1911_.46.0052c11: 各因各各果。不相混濫故言十法界。又此
T1911_.46.0052c14: 惡陰界入。三善是有漏善陰界入。二乘是無 T1911_.46.0052c15: 漏陰界入。菩薩是亦有漏亦無漏陰界入。佛 T1911_.46.0052c16: 是非有漏非無漏陰界入。釋論云。法無上 T1911_.46.0052c17: 者涅槃是。即非有漏非無漏法也。無量義 T1911_.46.0052c18: 經云。佛無諸大陰界入者。無前九陰界 T1911_.46.0052c19: 入也。今言有者有涅槃常住陰界入也。大 T1911_.46.0052c20: 經云。因滅無常色獲得常色。受想行識 T1911_.46.0052c21: 亦復如是。常樂重沓即積聚義。慈悲覆蓋即 T1911_.46.0052c22: 陰義。以十種陰界不同故。故名五陰世間 T1911_.46.0052c23: 也。攬五陰通稱衆生。衆生不同。攬三途 T1911_.46.0052c24: 陰罪苦衆生。攬人天陰受樂衆生。攬無漏 T1911_.46.0052c25: 陰眞聖衆生。攪慈悲陰大士衆生。攬常住 T1911_.46.0052c26: 陰尊極衆生。大論云。衆生無上者佛是。豈 T1911_.46.0052c27: 與凡下同。大經云。歌羅邏時名字異。乃至 T1911_.46.0052c28: 老時名字異。芽時名字異。乃至果時名字亦 T1911_.46.0052c29: 異。直約一期十時差別。況十界衆生寧得 T1911_.46.0053a01: 不異。故名衆生世間也。十種所居通稱國 T1911_.46.0053a02: 土世間者。地獄依赤鐵住。畜生依地水空 T1911_.46.0053a03: 住。修羅依海畔海底住。人依地住。天依宮 T1911_.46.0053a04: 殿住。六度菩薩同人依地住。通教菩薩惑 T1911_.46.0053a05: 未盡同人天依住。斷惑盡者依方便土 T1911_.46.0053a06: 住。別圓菩薩惑未盡者。同人天方便等住。 T1911_.46.0053a07: 斷惑盡者依實報土住。如來依常寂光土 T1911_.46.0053a08: 住。仁王經云。三賢十聖住果報。唯佛一人 T1911_.46.0053a09: 居淨土。土土不同故名國土世間也。此三 T1911_.46.0053a10: 十種世間悉從心造。又十種五陰一一各具 T1911_.46.0053a11: 十法。謂如是相性體力作因縁果報本末究 T1911_.46.0053a12: 竟等。先總釋。後隨類釋。總釋者。夫相以據 T1911_.46.0053a13: 外覽而可別。釋論云。易知故名爲相。如水 T1911_.46.0053a14: 火相異則易可知。如人面色具諸休否。覽 T1911_.46.0053a15: 外相即知其内。昔孫劉相顯。曹公相隱。相 T1911_.46.0053a16: 者擧聲大哭。四海三分百姓荼毒。若言有 T1911_.46.0053a17: 相闇者不知。若言無相占者洞解。當隨善 T1911_.46.0053a18: 相者信人面外具一切相也。心亦如是具 T1911_.46.0053a19: 一切相。衆生相隱彌勒相顯。如來善知故遠 T1911_.46.0053a20: 近皆記。不善觀者不信心具一切相。當 T1911_.46.0053a21: 隨如實觀者信心具一切相也。如是性者。 T1911_.46.0053a22: 性以據内。總有三義。一不改名性。無行經 T1911_.46.0053a23: 稱不動性。性即不改義也。又性名性分。種 T1911_.46.0053a24: 類之義分分不同。各各不可改。又性是實 T1911_.46.0053a25: 性。實性即理性。極實無過。即佛性異名耳。不 T1911_.46.0053a26: 動性扶空。種性扶假。實性扶中。今明内性 T1911_.46.0053a27: 不可改。如竹中火性雖不可見不得言 T1911_.46.0053a28: 無。燧人乾草遍燒一切。心亦如是具一切 T1911_.46.0053a29: 五陰性。雖不可見不得言無。以智眼觀 T1911_.46.0053b01: 具一切性。世間人可笑。以其偏聞判圓經。 T1911_.46.0053b02: 涅槃明佛知衆生有佛性判爲極常。法華 T1911_.46.0053b03: 明佛知一切法如是性判爲無常。豈可以 T1911_.46.0053b04: 少知爲常多知爲無常。又法華云。佛知一 T1911_.46.0053b05: 切法皆是一種一性。此語亦少。何故判爲無 T1911_.46.0053b06: 常。又有師。判法華十如。前五如屬凡是權。 T1911_.46.0053b07: 後五屬聖爲實。依汝所判則凡無實永 T1911_.46.0053b08: 不得成聖。聖無權非正遍知。此乃專輒之 T1911_.46.0053b09: 説。誣佛慢凡耳。又涅槃明一切衆生悉有 T1911_.46.0053b10: 佛性。而言是常。淨名云一切衆生即菩提相。 T1911_.46.0053b11: 判是無常。若佛性菩提相異者。可一常一無 T1911_.46.0053b12: 常。若不異者此判大謬。如占者見王相王性 T1911_.46.0053b13: 倶得登極。佛性菩提相何故不同。如是體 T1911_.46.0053b14: 者。主質故名體。此十法界陰倶用色心爲 T1911_.46.0053b15: 體質也。如是力者。堪任力用也。如王力士 T1911_.46.0053b16: 千萬技能病故謂無病差有用。心亦如是具 T1911_.46.0053b17: 有諸力。煩惱病故不能運動。如實觀之具 T1911_.46.0053b18: 一切力。如是作者。運爲建立名作。若離心者 T1911_.46.0053b19: 更無所作。故知心具一切作也。如是因者。 T1911_.46.0053b20: 招果爲因亦名爲業。十法界業起自於心。 T1911_.46.0053b21: 但使有心諸業具足。故名如是因也。如是 T1911_.46.0053b22: 縁者。縁名縁由助業皆是縁義。無明愛等 T1911_.46.0053b23: 能潤於業。即心爲縁也。如是果者。剋獲爲 T1911_.46.0053b24: 果。習因習讀於前。習果剋獲於後。故言如 T1911_.46.0053b25: 是果也。如是報者。酬因曰報。習因習果通 T1911_.46.0053b26: 名爲因牽後世報。此報酬於因也。如是本 T1911_.46.0053b27: 末究竟等者。相爲本報爲末。本末悉從縁 T1911_.46.0053b28: 生。縁生故空。本末皆空。此就空爲等也。又 T1911_.46.0053b29: 相但有字報亦但有字。悉假施設。此就假 T1911_.46.0053c01: 名爲等。又本末互相表幟。覽初相表後報。 T1911_.46.0053c02: 覩後報知本相。如見施知富見富知施。 T1911_.46.0053c03: 初後相在。此就假論等也。又相無相無相 T1911_.46.0053c04: 而相。非相非無相。報無報無報而報非報 T1911_.46.0053c05: 非無報。一一皆入如實之際。此就中論等 T1911_.46.0053c06: 也。二類解者。束十法爲四類三途以表苦 T1911_.46.0053c07: 爲相。定惡聚爲性。摧折色心爲體。登刀 T1911_.46.0053c08: 入 T1911_.46.0053c09: 愛取等爲縁。惡習果爲果。三惡趣爲報。本 T1911_.46.0053c10: 末皆癡爲等。三善表樂爲相。定善聚爲性。 T1911_.46.0053c11: 升出色心爲體。樂受爲力。起五戒十善爲 T1911_.46.0053c12: 作。白業爲因。善愛取爲縁。善習果爲果。人 T1911_.46.0053c13: 天有爲報。應就假名初後相在爲等也。二 T1911_.46.0053c14: 乘表涅槃爲相。解脱爲性。五分爲體。無繋 T1911_.46.0053c15: 爲力。道品爲作。無漏慧行爲因。行行爲縁。
T1911_.46.0053c18: 四弘爲力。六度萬行爲作。智慧莊嚴爲因。 T1911_.46.0053c19: 福徳莊嚴爲縁。三菩提爲果。大涅槃爲報
T1911_.46.0053c22: 行行爲縁。倶損生破惑。順界外生死。亦 T1911_.46.0053c23: 以無漏慧爲因。無明等爲縁。若逆生死 T1911_.46.0053c24: 即以中道慧爲因。萬行爲縁。倶損變易 T1911_.46.0053c25: 生死故。因縁既爾。餘者逆順准此可知。若 T1911_.46.0053c26: 依聲聞但九無十。若依大乘三佛義佛有 T1911_.46.0053c27: 報身。若依斷惑盡義則無後報。九之與十 T1911_.46.0053c28: 斟酌可解。衆生世間既是假名無體。分別 T1911_.46.0053c29: 攬實法假施設耳。所謂惡道衆生相性體力
T1911_.46.0054a03: 力究竟等。准例皆可解。國土世間亦具十種
T1911_.46.0054a07: 具三十種世間。百法界即具三千種世間。此 T1911_.46.0054a08: 三千在一念心。若無心而已。介爾有心即 T1911_.46.0054a09: 具三千。亦不言一心在前一切法在後。亦 T1911_.46.0054a10: 不言一切法在前一心在後。例如八相遷 T1911_.46.0054a11: 物。物在相前物不被遷。相在物前亦不 T1911_.46.0054a12: 被遷。前亦不可後亦不可。秖物論相遷秖 T1911_.46.0054a13: 相遷論物。今心亦如是。若從一心生一切 T1911_.46.0054a14: 法者。此則是縱。若心一時含一切法者。此 T1911_.46.0054a15: 即是横。縱亦不可横亦不可。秖心是一切法。 T1911_.46.0054a16: 一切法是心故。非縱非横非一非異玄妙深 T1911_.46.0054a17: 絶。非識所識。非言所言。所以稱爲不可思
T1911_.46.0054a20: 者心起不用縁。若縁具者縁具不關心。若 T1911_.46.0054a21: 共具者未共各無共時安有。若離具者既離 T1911_.46.0054a22: 心離縁那忽心具。四句尚不可得。云何具 T1911_.46.0054a23: 三千法耶。答。地人云。一切解惑眞妄依持 T1911_.46.0054a24: 法性。法性持眞妄眞妄依法性也。攝大乘 T1911_.46.0054a25: 云。法性不爲惑所染。不爲眞所淨。故法 T1911_.46.0054a26: 性非依持。言依持者阿黎耶是也。無沒無 T1911_.46.0054a27: 明盛持一切種子。若從地師則心具一切 T1911_.46.0054a28: 法。若從攝師則縁具一切法。此兩師各據 T1911_.46.0054a29: 一邊。若法性生一切法者。法性非心非縁。 T1911_.46.0054b01: 非心故而心生一切法者。非縁故亦應縁 T1911_.46.0054b02: 生一切法。何得獨言法性是眞妄依持耶。 T1911_.46.0054b03: 若言法性非依持黎耶是依持。離法性外 T1911_.46.0054b04: 別有黎耶依持。則不關法性。若法性不離 T1911_.46.0054b05: 黎耶。黎耶依持即是法性依持。何得獨言黎 T1911_.46.0054b06: 耶是依持。又違經。經言。非内非外亦非中 T1911_.46.0054b07: 間。亦不常自有。又違龍樹。龍樹云。諸法不 T1911_.46.0054b08: 自生。亦不從他生。不共不無因。更就譬 T1911_.46.0054b09: 檢。爲當依心故有夢。依眠故有夢。眠法 T1911_.46.0054b10: 合心故有夢。離心離眠故有夢。若依心 T1911_.46.0054b11: 有夢者。不眠應有夢。若依眠有夢者。 T1911_.46.0054b12: 死人如眠應有夢。若眠心兩合而有夢者。 T1911_.46.0054b13: 眠人那有不夢時。又眠心各有夢合可有 T1911_.46.0054b14: 夢。各既無夢。合不應有。若離心離眠 T1911_.46.0054b15: 而有夢者。虚空離二應常有夢。四句求夢 T1911_.46.0054b16: 尚不得。云何於眠夢見一切事。心喩法 T1911_.46.0054b17: 性夢喩黎耶。云何偏據法性黎耶生一切 T1911_.46.0054b18: 法。當知四句求心不可得。求三千法亦 T1911_.46.0054b19: 不可得。既横從四句生三千法不可得 T1911_.46.0054b20: 者。應從一念心滅生三千法耶。心滅尚不 T1911_.46.0054b21: 能生一法。云何能生三千法耶。若從心亦 T1911_.46.0054b22: 滅亦不滅生三千法者。亦滅亦不滅其性相 T1911_.46.0054b23: 違。猶如水火二倶不立。云何能生三千法 T1911_.46.0054b24: 耶。若謂心非滅非不滅生三千法者。非滅 T1911_.46.0054b25: 非不滅非能非所。云何能所生三千法耶。 T1911_.46.0054b26: 亦縱亦横求三千法不可得。非縱非横求 T1911_.46.0054b27: 三千法亦不可得。言語道斷心行處滅。故 T1911_.46.0054b28: 名不可思議境。大經云。生生不可説。生不生 T1911_.46.0054b29: 不可説。不生生不可説。不生不生不可説。即 T1911_.46.0054c01: 此義也。當知第一義中一法不可得。況三 T1911_.46.0054c02: 千法。世諦中一心尚具無量法。況三千耶。 T1911_.46.0054c03: 如佛告徳女。無明内有不。不也。外有不。不 T1911_.46.0054c04: 也。内外有不。不也。非内非外有不。不也。佛 T1911_.46.0054c05: 言。如是有。龍樹云。不自不他。不共不無 T1911_.46.0054c06: 因生。大經生生不可説。乃至不生。不生不 T1911_.46.0054c07: 可説。有因縁故亦可得説。謂四悉檀因縁 T1911_.46.0054c08: 也。雖四句冥寂。慈悲憐愍於無名相中假 T1911_.46.0054c09: 名相説。或作世界説心具一切法。聞者歡 T1911_.46.0054c10: 喜。如言三界無別法唯是一心造即其文 T1911_.46.0054c11: 也。或説縁生一切法。聞者歡喜。如言五欲 T1911_.46.0054c12: 令人墮惡道。善知識者是大因縁。所謂化導 T1911_.46.0054c13: 令得見佛。即其文也。或言因縁共生一切 T1911_.46.0054c14: 法。聞者歡喜。如言水銀和眞金能塗諸色 T1911_.46.0054c15: 像。即其文也。或言離生一切法。聞者歡喜。 T1911_.46.0054c16: 如言十二因縁非佛作。非天人修羅作。其 T1911_.46.0054c17: 性自爾。即其文也。此四句即世界悉檀。説心 T1911_.46.0054c18: 生三千一切法也。云何爲人悉檀。如言佛 T1911_.46.0054c19: 法如海唯信能入。信則道源功徳母。一切善 T1911_.46.0054c20: 法由之生。汝但發三菩提心。是則出家禁戒 T1911_.46.0054c21: 具足。聞者生信。即其文也。或説縁生一切 T1911_.46.0054c22: 法。如言若不値佛當於無量劫墮地獄 T1911_.46.0054c23: 苦。以見佛故得無根信。如從伊蘭出生 T1911_.46.0054c24: 栴檀。聞者生信。或説合生一切法。如言 T1911_.46.0054c25: 心水澄清珠相自現。慈善根力見如此事。聞 T1911_.46.0054c26: 者生信。即其文也。或説離生一切法。如言 T1911_.46.0054c27: 非内觀得是智慧。乃至非内外觀得是智 T1911_.46.0054c28: 慧。若有住著先尼梵志小信尚不可得。況 T1911_.46.0054c29: 捨邪入正。聞者生信。即其文也。是爲爲人 T1911_.46.0055a01: 悉檀四句説心生三千一切法也。云何對治 T1911_.46.0055a02: 悉檀説心治一切惡。如言得一心者萬邪 T1911_.46.0055a03: 滅矣。即其文也。或説縁治一切惡。如説得 T1911_.46.0055a04: 聞無上大慧明。心定如地不可動。即其文 T1911_.46.0055a05: 也。或説因縁和合治一切惡。如言一分從 T1911_.46.0055a06: 思生一分從師得。即其文也。或説離治一 T1911_.46.0055a07: 切惡。我坐道場時不得一切法。空拳誑小 T1911_.46.0055a08: 兒誘度於一切。即其文也。是爲對治悉檀 T1911_.46.0055a09: 心破一切惡。云何第一義悉檀心得見理。 T1911_.46.0055a10: 如言心開意解豁然得道。或説縁能見理。 T1911_.46.0055a11: 如言須臾聞之即得究竟三菩提。或説因 T1911_.46.0055a12: 縁和合得道。如快馬見鞭影即得正路。或 T1911_.46.0055a13: 説離能見理。如言無所得即是得。已是得 T1911_.46.0055a14: 無所得。是名第一義四句見理。何況心生三 T1911_.46.0055a15: 千法耶。佛旨盡淨不在因縁共離。即世諦 T1911_.46.0055a16: 是第一義也。又四句倶皆可説。説因亦是縁 T1911_.46.0055a17: 亦是。共亦是離亦是。若爲盲人説乳。若貝 T1911_.46.0055a18: 若粖若雪若鶴。盲聞諸説即得解乳。即世 T1911_.46.0055a19: 諦是第一義諦。當知終日説終日不説。終 T1911_.46.0055a20: 日不説終日説。終日雙遮終日雙照。即破即 T1911_.46.0055a21: 立即立即破。經論皆爾。天親龍樹内鑒冷然。 T1911_.46.0055a22: 外適時宜各權所據。而人師偏解學者苟 T1911_.46.0055a23: 執。遂興矢石各保一邊。大乖聖道也。若 T1911_.46.0055a24: 得此意倶不可説倶可説。若隨便宜者應 T1911_.46.0055a25: 言無明法法性生一切法。如眠法法心則 T1911_.46.0055a26: 有一切夢事。心與縁合則三種世間三千相 T1911_.46.0055a27: 性皆從心起。一性雖少而不無。無明雖多 T1911_.46.0055a28: 而不有。何者。指一爲多多非多。指多爲 T1911_.46.0055a29: 一一非少。故名此心爲不思議境也。若 T1911_.46.0055b01: 解一心一切心。一切心一心。非一非一切。一 T1911_.46.0055b02: 陰一切陰。一切陰一陰。非一非一切。一入一 T1911_.46.0055b03: 切入。一切入一入。非一非一切。一界一切界。 T1911_.46.0055b04: 一切界一界。非一非一切。一衆生一切衆生。 T1911_.46.0055b05: 一切衆生一衆生。非一非一切。一國土一切 T1911_.46.0055b06: 國土。一切國土一國土。非一非一切。一相一 T1911_.46.0055b07: 切相。一切相一相。非一非一切。乃至一究竟 T1911_.46.0055b08: 一切究竟。一切究竟一究竟。非一非一切。遍 T1911_.46.0055b09: 歴一切皆是不可思議境。若法性無明合有 T1911_.46.0055b10: 一切法陰界入等。即是俗諦。一切界入是一 T1911_.46.0055b11: 法界。即是眞諦。非一非一切。即是中道第一 T1911_.46.0055b12: 義諦。如是遍歴一切法無非不思議三諦
T1911_.46.0055b15: 空觀也。若非一非一切者。即是中道觀。一 T1911_.46.0055b16: 空一切空無假中而不空。總空觀也。一假一 T1911_.46.0055b17: 切假無空中而不假。總假觀也。一中一切中 T1911_.46.0055b18: 無空假而不中。總中觀也。即中論所説不 T1911_.46.0055b19: 可思議一心三觀。歴一切法亦如是。若因 T1911_.46.0055b20: 縁所生一切法者。即方便隨情道種權智。若 T1911_.46.0055b21: 一切法一法我説即是空。即隨智一切智。若 T1911_.46.0055b22: 非一非一切亦名中道義者。即非權非實一 T1911_.46.0055b23: 切種智。例上一權一切權。一實一切實。一切 T1911_.46.0055b24: 非權非實。遍歴一切是不思議三智也。若隨 T1911_.46.0055b25: 情即隨他意語。若隨智即隨自意語。若非權 T1911_.46.0055b26: 非實即非自非他意語。遍歴一切法。無非 T1911_.46.0055b27: 漸頓不定不思議教門也。若解頓即解心。 T1911_.46.0055b28: 心尚不可得。云何當有趣非趣。若解漸即 T1911_.46.0055b29: 解一切法趣心。若解不定即解是趣不過。 T1911_.46.0055c01: 此等名異義同。軌則行人呼爲三法。所照 T1911_.46.0055c02: 爲三諦。所發爲三觀。觀成爲三智。教他呼 T1911_.46.0055c03: 爲三語。歸宗呼爲三趣。得斯意類一切
T1911_.46.0055c06: 七寶琳琅。非内畜非外入。不謀前後不 T1911_.46.0055c07: 擇多少。不作麁妙稱意豐儉。降雨穰穰不 T1911_.46.0055c08: 添不盡。蓋是色法尚能如此。況心神靈妙。 T1911_.46.0055c09: 寧不具一切法耶。又三毒惑心一念心起。 T1911_.46.0055c10: 尚復身邊利鈍八十八使。乃至八萬四千煩 T1911_.46.0055c11: 惱。若言先有那忽待縁。若言本無縁對即 T1911_.46.0055c12: 應。不有不無。定有即邪。定無即妄。當知有 T1911_.46.0055c13: 而不有。不有而有。惑心尚爾。況不思議一 T1911_.46.0055c14: 心耶。又如眠夢見百千萬事豁寤無一。況 T1911_.46.0055c15: 復百千。未眼不夢不覺。不多不一。眠力故 T1911_.46.0055c16: 謂多。覺力故謂少。莊周夢爲蝴蝶翾翔百 T1911_.46.0055c17: 年寤知非蝶亦非積歳。無明法法性一心 T1911_.46.0055c18: 一切心。如彼昏眠。達無明即法性一切心
T1911_.46.0055c21: 生入涅槃。豁寤秖是一夢事。若信三喩則 T1911_.46.0055c22: 信一心非口所宣非情所測。此不思議境 T1911_.46.0055c23: 何法不收。此境發智何智不發。依此境發 T1911_.46.0055c24: 誓。乃至無法愛。何誓不具何行不滿足耶。
T1911_.46.0055c27: 知一苦一切苦。自悲昔苦。起惑耽湎麁弊 T1911_.46.0055c28: 色聲。縱身口意作不善業。輪環惡趣縈諸 T1911_.46.0055c29: 熱惱。身苦心苦而自毀傷。而今還以愛繭自 T1911_.46.0056a01: 纒。癡燈所害。百千萬劫一何痛哉。設使欲 T1911_.46.0056a02: 捨三途欣五戒十善相心修福。如市易博 T1911_.46.0056a03: 換翻更益罪。似魚入笱口蛾赴燈中。狂計 T1911_.46.0056a04: 邪黠逾迷逾遠。渇更飮鹹。龍須縛身入水 T1911_.46.0056a05: 轉痛。牛皮繋體向日彌堅。盲入棘林溺墮 T1911_.46.0056a06: 洄澓把刃把炬痛那可言。虎尾蛇頭悚焉 T1911_.46.0056a07: 悼慄。自惟若此悲他亦然。假令隘路叛出 T1911_.46.0056a08: 怨國。備歴辛苦絶而復穌。往至貧里傭賃 T1911_.46.0056a09: 一日止宿草庵。不肯前進樂爲鄙事。不信 T1911_.46.0056a10: 不識可悲可怪。思惟彼我鯁痛自他。即起 T1911_.46.0056a11: 大悲興兩誓願。衆生無邊誓願度。煩惱無 T1911_.46.0056a12: 數誓願斷。衆生雖如虚空。誓度如空之衆 T1911_.46.0056a13: 生。雖知煩惱無所有。誓斷無所有之煩惱。 T1911_.46.0056a14: 雖知衆生數甚多。而度甚多之衆生。雖知 T1911_.46.0056a15: 煩惱無邊底。而斷無底之煩惱。雖知衆 T1911_.46.0056a16: 生如如佛如。而度如佛如之衆生。雖知煩 T1911_.46.0056a17: 惱如實相。而斷如實相之煩惱。何者。若但 T1911_.46.0056a18: 拔苦因不拔苦果。此誓雜毒故須觀空。若 T1911_.46.0056a19: 偏觀空則不見衆生可度。是名著空者。諸 T1911_.46.0056a20: 佛所不化。若遍見衆生可度。即墮愛見
T1911_.46.0056a23: 終不住空。雖不住空跡不可尋。雖空而 T1911_.46.0056a24: 度雖度而空。是故名誓與虚空共鬪。故名 T1911_.46.0056a25: 眞正發菩提心。即此意也。又識不可思議心。 T1911_.46.0056a26: 一樂心一切樂心。我及衆生昔雖求樂不 T1911_.46.0056a27: 知樂因。如執瓦礫謂如意珠。妄指螢光 T1911_.46.0056a28: 呼爲日月。今方始解。故起大慈興兩誓願。 T1911_.46.0056a29: 謂法門無量誓願知。無上佛道誓願成。雖 T1911_.46.0056b01: 知法門永寂如空。誓願修行永寂。雖知 T1911_.46.0056b02: 菩提無所有。無所有中吾故求之。雖知法 T1911_.46.0056b03: 門如空無所有。誓願畫繢莊嚴虚空。雖 T1911_.46.0056b04: 知佛道非成所成。如虚空中種樹使得華 T1911_.46.0056b05: 得果。雖知法門及佛果非修非不修。而 T1911_.46.0056b06: 修非證非得。以無所證得而證而得。是 T1911_.46.0056b07: 名非僞非毒名爲眞。非空非見愛名爲 T1911_.46.0056b08: 正。如此慈悲誓願與不可思議境智。非前 T1911_.46.0056b09: 非後同時倶起。慈悲即智慧智慧即慈悲。無 T1911_.46.0056b10: 縁無念普覆一切。任運拔苦自然與樂。不 T1911_.46.0056b11: 同毒害不同但空不同愛見。是名眞正 T1911_.46.0056b12: 發心菩提義。自悲己悲衆生義。皆如上説。 T1911_.46.0056b13: 觀心可解◎三善巧安心者。善以止觀安 T1911_.46.0056b14: 於法性也。上深達不思議境淵奧微密。博 T1911_.46.0056b15: 運慈悲亘蓋若此。須行填願行即止觀也。 T1911_.46.0056b16: 無明癡惑本是法性。以癡迷故法性變作無 T1911_.46.0056b17: 明。起諸顛倒善不善等。如寒來結水變作 T1911_.46.0056b18: 堅氷。又如眠來變心有種種夢今當體諸 T1911_.46.0056b19: 顛倒即是法性。不一不異。雖顛倒起滅如 T1911_.46.0056b20: 旋火輪。不信顛倒起滅。唯信此心但是法 T1911_.46.0056b21: 性。起是法性起。滅是法性滅。體其實不起 T1911_.46.0056b22: 滅妄謂起滅。秖指妄想悉是法性。以法性 T1911_.46.0056b23: 繋法性。以法性念法性。常是法性無不法 T1911_.46.0056b24: 性時。體達既成不得妄想。亦不得法性。還 T1911_.46.0056b25: 源反本法界倶寂。是名爲止。如此止時上 T1911_.46.0056b26: 來一切流轉皆止。觀者觀察無明之心。上 T1911_.46.0056b27: 等於法性。本來皆空。下等一切妄想善惡。 T1911_.46.0056b28: 皆如虚空無二無別。譬如劫盡從地上至 T1911_.46.0056b29: 初禪。炎炎無非是火。又如虚空藏菩薩所 T1911_.46.0056c01: 現之相一切皆空。如海慧初來所現一切皆 T1911_.46.0056c02: 水。介爾念起 T1911_.46.0056c03: 可得。如前火木能使薪然。亦復自然。法界 T1911_.46.0056c04: 洞朗。咸皆大明。名之爲觀。止秖是智智秖 T1911_.46.0056c05: 是止。不動止秖是不動智。不動智秖是不動 T1911_.46.0056c06: 止。不動智照於法性即是觀智得安。亦是 T1911_.46.0056c07: 止安。不動於法性相應。即是止安。亦是觀 T1911_.46.0056c08: 安。無二無別。若倶不得安當復云何。夫心 T1911_.46.0056c09: 神冥昧椶利怳 T1911_.46.0056c10: 去倏來不易關禁。雖復止之馳疾颺炎。雖 T1911_.46.0056c11: 復觀之闇逾漆墨。加功苦至散惑倍隆。敵 T1911_.46.0056c12: 強力弱鷸蚌相扼。既不得進又不可退。當 T1911_.46.0056c13: 殉命奉道薦以肌骨。誓巧安心方便迴轉。 T1911_.46.0056c14: 令得相應成觀行位也。安心爲兩。一教 T1911_.46.0056c15: 他。二自行。教他又爲兩。一聖師。二凡師。聖 T1911_.46.0056c16: 師有慧眼力明於法藥。有法眼力識於病 T1911_.46.0056c17: 障。有化道力應病授藥令得服行。如毱 T1911_.46.0056c18: 多知弟子應以信悟令上樹。應以食悟 T1911_.46.0056c19: 令服乳酪。應以呵責悟化爲女像。一一 T1911_.46.0056c20: 開曉無有毫差。不待時不過時。言發即 T1911_.46.0056c21: 悟。佛去世後如是之師甚爲難得。盲龜何 T1911_.46.0056c22: 由上値浮孔。墜芥豈得下貫針鋒難難。二 T1911_.46.0056c23: 者凡師。雖無三力亦得施化。譬如良醫精 T1911_.46.0056c24: 別藥病。解色解聲解脈逗藥即差。有命 T1911_.46.0056c25: 盡者亦不能起死。若不解脈醫問病相 T1911_.46.0056c26: 依語作方。亦挑脱得差。身子聖徳亦復差 T1911_.46.0056c27: 機。凡夫具縛稱病導師。今不論聖師正説 T1911_.46.0056c28: 凡師教他安心也。他有二種。一信行。二法 T1911_.46.0056c29: 行。薩婆多明此二人位在見道。因聞入者是 T1911_.46.0057a01: 爲信行。因思入者是爲法行。曇無徳云。位 T1911_.46.0057a02: 在方便自見法少憑聞力多。後時要須聞 T1911_.46.0057a03: 法得悟。名爲信行。憑聞力少自見法多。 T1911_.46.0057a04: 後時要須思惟得悟。名爲法行。若見道中 T1911_.46.0057a05: 無相心利一發即眞。那得判信法之別。然數 T1911_.46.0057a06: 據行成論據根性。各有所以不得相非。 T1911_.46.0057a07: 今師遠討源由。久劫聽學久劫坐禪。得爲 T1911_.46.0057a08: 信法種子。世世熏習則成根性。各於聞思 T1911_.46.0057a09: 開悟耳。若論根利鈍者。法行利内自觀法 T1911_.46.0057a10: 故。信行鈍藉他聞故。又信行利一聞即悟故。 T1911_.46.0057a11: 法行鈍歴法觀察故。或倶利倶鈍。信行人聞 T1911_.46.0057a12: 慧利修慧鈍。法行人修慧利聞慧鈍。己説前 T1911_.46.0057a13: 人根性利鈍竟云何安心。師應問言。汝於 T1911_.46.0057a14: 定慧爲志何等。其人若言我聞佛説。善知 T1911_.46.0057a15: 識者如月形光漸漸圓著。又如梯蹬漸漸増 T1911_.46.0057a16: 高。巧説轉人心。得道全因縁。志欣渇飮。如 T1911_.46.0057a17: 犢逐母。當知是則信行人也。若言我聞佛 T1911_.46.0057a18: 説。明鏡體若不動色像分明。淨水無波魚石 T1911_.46.0057a19: 自現。欣捨惡覺。如棄重檐。當知是則法 T1911_.46.0057a20: 行人也。既知根性。於一人所八番安心。咄 T1911_.46.0057a21: 善男子。無量劫來飮狂散毒。馳逐五塵升 T1911_.46.0057a22: 沈三界。猶如猛風吹兜羅毦。大熱沸 T1911_.46.0057a23: 豆升沈。從苦至惱從惱至苦。何不息心 T1911_.46.0057a24: 達本以一其意。意若一者何事不辦。苦集 T1911_.46.0057a25: 得一則不輪迴。無明得一不至於行。乃至 T1911_.46.0057a26: 不至老死。摧折大樹畢故不造新。六蔽 T1911_.46.0057a27: 得一則度彼岸。唯此爲快。善巧方便種種 T1911_.46.0057a28: 因縁。種種譬喩廣讃於止。發悦其情。是名 T1911_.46.0057a29: 隨樂欲以止安心也。又善男子。如天亢旱 T1911_.46.0057b01: 河池悉乾。萬卉焦枯百穀零落。娑伽羅龍王 T1911_.46.0057b02: 七日構雲四方注雨。大地霑洽。一切種子 T1911_.46.0057b03: 皆萌芽。一切根株皆開發。一切枝葉皆蔚茂。 T1911_.46.0057b04: 一切華果皆敷榮。人亦如是。以散逸故應 T1911_.46.0057b05: 生善不復生。已生善還退失。禪定河乾。道 T1911_.46.0057b06: 品樹滅。萬善焦枯。百福殘悴。因華道果。不 T1911_.46.0057b07: 復成熟。若能閑林一意。内不出外不入。靜 T1911_.46.0057b08: 雲興也。發諸禪定。即是降雨也。功徳叢林 T1911_.46.0057b09: 煗頂方便。眼智明覺信忍順忍無生寂滅。乃 T1911_.46.0057b10: 至無上菩提悉皆克獲。善巧方便種種縁喩。 T1911_.46.0057b11: 廣讃於止生其善根。是名隨便宜。以止 T1911_.46.0057b12: 安心也。又善男子。夫散心者。惡中之惡。如 T1911_.46.0057b13: 無鉤醉象踏壞華池。穴鼻駱駝翻倒負馱。 T1911_.46.0057b14: 疾於掣電毒逾蛇舌。重沓五翳埃靄曜靈。 T1911_.46.0057b15: 睫近霄遠倶皆不見。若能修定如密室中燈 T1911_.46.0057b16: 能破巨闇。金錍抉膜空色朗然。一指二指三 T1911_.46.0057b17: 指皆了。大雨能淹囂塵大定能靜狂逸。止 T1911_.46.0057b18: 能破散虚妄滅矣。善巧方便種種縁喩。廣讃 T1911_.46.0057b19: 於止破其睡散。是名對治以止安心也。又 T1911_.46.0057b20: 善男子。心若在定。能知世間生滅法相。亦 T1911_.46.0057b21: 知出世不生不滅法相。如來成道猶尚樂 T1911_.46.0057b22: 定況諸凡夫。有禪定者如夜見電光即得 T1911_.46.0057b23: 見道。破無數億洞然之惡。乃至得成一切 T1911_.46.0057b24: 種智。善巧方便種種縁喩。廣讃於止即會 T1911_.46.0057b25: 眞如。是名隨第一義以止安心也。其人若 T1911_.46.0057b26: 言我聞寂滅都不入懷。若聞分別聽受 T1911_.46.0057b27: 無厭。即應爲説三惡燒然駝驢重楚餓鬼飢 T1911_.46.0057b28: 渇。不名爲苦。癡闇無聞不識方隅。乃是大 T1911_.46.0057b29: 苦。多聞分別樂。見法法喜樂。以善攻惡樂。 T1911_.46.0057c01: 無著阿羅漢是名爲最樂。從多聞人聞甘 T1911_.46.0057c02: 露樂如教觀察知道非道。遠離坑坎直去 T1911_.46.0057c03: 不迴。善巧方便種種縁喩。廣讃於觀發悦 T1911_.46.0057c04: 其情。是名隨樂欲以觀安心。又善男子。 T1911_.46.0057c05: 月開蓮華日興作務。商應隨主彩畫須膠。 T1911_.46.0057c06: 坯不遇火無須臾用。盲不得導一歩不前。 T1911_.46.0057c07: 行無觀智亦復如是。一切種智以觀爲根 T1911_.46.0057c08: 本。無量功徳之所莊嚴。善巧方便種種縁喩。 T1911_.46.0057c09: 廣讃於觀生其功徳。是名隨便宜以觀 T1911_.46.0057c10: 安心。又善男子。智者識怨怨不能害。武將 T1911_.46.0057c11: 有謀能破強敵。非風何以卷雲。非雲何以 T1911_.46.0057c12: 遮熱。非水何以滅火。非火何以除闇。析 T1911_.46.0057c13: 薪之斧解縛之刀。豈過智慧。善巧方便種種 T1911_.46.0057c14: 縁喩。廣讃於觀使其破惡。是名對治以 T1911_.46.0057c15: 觀安心。又善男子。井中七寶闇室瓶盆。要 T1911_.46.0057c16: 待日明。日既出已皆得明了。須智慧眼觀 T1911_.46.0057c17: 知諸法實相。一切諸法中皆以等觀入。般 T1911_.46.0057c18: 若波羅蜜。最爲照明。善巧方便種種縁喩。廣 T1911_.46.0057c19: 讃於觀令得悟解。是名第一義以觀安 T1911_.46.0057c20: 心。如是八番爲信行人説安心也。其人若 T1911_.46.0057c21: 云我樂息心默已復默。損之又損之遂至 T1911_.46.0057c22: 於無爲。不樂分別坐馳無益。此則法行根 T1911_.46.0057c23: 性。當爲説止。汝勿外尋但内守一。攀覺流 T1911_.46.0057c24: 動皆從妄生。如旋火輪輟手則息。洪波鼓 T1911_.46.0057c25: 怒風靜則澄。淨名云。何謂攀縁。謂縁三界。 T1911_.46.0057c26: 何謂息攀縁。謂心無所得。瑞應云。其得一 T1911_.46.0057c27: 心者則萬邪滅矣。龍樹云。實法不顛倒。念 T1911_.46.0057c28: 想觀已除。言語法皆滅。無量衆罪除。清淨心 T1911_.46.0057c29: 常一。如是尊妙人則能見般若。夫山中幽寂 T1911_.46.0058a01: 神仙所讃。況涅槃澄淨賢聖尊崇。佛話經云。 T1911_.46.0058a02: 比丘在聚身口精勤。諸佛咸憂。比丘在山息 T1911_.46.0058a03: 事安臥。諸佛皆喜。況復結跏。束手緘脣結 T1911_.46.0058a04: 舌思惟寂相。心源一止。法界同寂。豈非要 T1911_.46.0058a05: 道。唯此爲貴餘不能及。善巧方便種種因 T1911_.46.0058a06: 縁種種譬喩。廣讃於止發悦其心。是名隨 T1911_.46.0058a07: 樂欲以止安心。其人若云我觀法相。秖増 T1911_.46.0058a08: 紛動善法不明。當爲説止。止是法界平正 T1911_.46.0058a09: 良田。何法不備。上捨攀縁即是檀。止體 T1911_.46.0058a10: 非惡即是戒。止體不動即是忍。止無間雜 T1911_.46.0058a11: 即是精進。止則決定即是禪。止法亦無止者 T1911_.46.0058a12: 亦無即是慧。因止會非止非不止即是方便。 T1911_.46.0058a13: 一止一切止即是願。止止愛止止見即是力。 T1911_.46.0058a14: 此止如佛止無二無別即是智。止具一切 T1911_.46.0058a15: 法即是祕藏。但安於止何用別修諸法。善 T1911_.46.0058a16: 巧方便種種縁喩令生善根。即是隨便宜 T1911_.46.0058a17: 以止安心也。若言我觀法相散睡不除者。 T1911_.46.0058a18: 當爲説止。大有功能。止是壁定八風惡覺 T1911_.46.0058a19: 所不能入。止是淨水蕩於貪婬八倒。猶如 T1911_.46.0058a20: 朝露見陽則晞。止是大慈怨親倶愍。能破恚 T1911_.46.0058a21: 怒。止是大明呪。癡疑皆遣。止即是佛破除障 T1911_.46.0058a22: 道。如阿伽陀藥遍治一切。如妙良醫呪枯 T1911_.46.0058a23: 起死。善巧方便種種縁喩。令其破惡。是名 T1911_.46.0058a24: 對治以止安心。其人若言我觀察時不得 T1911_.46.0058a25: 開悟。當爲説止。止即體眞照而常寂。止即 T1911_.46.0058a26: 隨縁寂而常照。止即不止止雙遮雙照。止即 T1911_.46.0058a27: 佛母。止即佛父。亦即父即母。止即佛師佛身。 T1911_.46.0058a28: 佛眼佛之相好。佛藏佛住處。何所不具何 T1911_.46.0058a29: 所不除。善巧方便種種縁喩。廣讃於止。是 T1911_.46.0058b01: 爲第一義以止安心。彼人若言止状沈寂 T1911_.46.0058b02: 非我悦樂。當爲説觀推尋道理。七覺中有 T1911_.46.0058b03: 擇覺分。八正中有正見。六度中有般若。於 T1911_.46.0058b04: 法門中爲主爲導。乃至成佛正覺大覺遍 T1911_.46.0058b05: 覺。皆是觀慧異名。當知觀慧最爲尊妙。如 T1911_.46.0058b06: 是廣讃。是爲隨樂欲以觀安心。若勤修 T1911_.46.0058b07: 觀。能生信戒定慧解脱解脱知見。知病識 T1911_.46.0058b08: 藥化道大行。衆善普會莫復過觀。是爲隨 T1911_.46.0058b09: 便宜以觀安心。觀能破闇能照道。能除怨 T1911_.46.0058b10: 能得寶。傾邪山竭愛海。皆觀之力。是爲 T1911_.46.0058b11: 隨對治以觀安心。觀觀法時不得能所。 T1911_.46.0058b12: 心慮虚豁朦朧欲開。但當勤觀開示悟入。 T1911_.46.0058b13: 是爲用第一義以觀安心。是爲八番爲法 T1911_.46.0058b14: 行人説安心也。復次人根不定。或時迴轉。 T1911_.46.0058b15: 薩婆多明轉鈍爲利。成論明數習則利。此 T1911_.46.0058b16: 乃始終論利鈍。不得一時辯也。今明衆生 T1911_.46.0058b17: 心行不定。或須臾而鈍。須叟而利。任運自爾。 T1911_.46.0058b18: 非關根轉亦不數習。或作觀不徹因聽即 T1911_.46.0058b19: 悟。或久聽不解暫思即決。是故更論轉根安 T1911_.46.0058b20: 心若法行轉爲信行。逐其根轉用八番悉 T1911_.46.0058b21: 檀。而授安心。若信行轉成法行。亦逐根轉 T1911_.46.0058b22: 用八番悉檀。而授安心。得此意廣略自在 T1911_.46.0058b23: 説之。轉不轉合有三十二安心也。自行安 T1911_.46.0058b24: 心者。當觀察此心。欲何所樂。若欲息妄 T1911_.46.0058b25: 令念想寂然。是樂法行。若樂聽開徹無明 T1911_.46.0058b26: 底。是樂信行。樂寂者如妄從心出息心則 T1911_.46.0058b27: 衆妄皆靜。若欲照知須知心原。心＊原不 T1911_.46.0058b28: 二則一切諸法皆同虚空。是爲隨樂欲自 T1911_.46.0058b29: 行安心。其心雖廣分別心及諸法。而信念精 T1911_.46.0058c01: 進毫善不生。即當凝停莫動。諸善功徳因 T1911_.46.0058c02: 靜而生。若凝停時薳更沈寂。都無進忍。當 T1911_.46.0058c03: 校計籌量策之令起。若念念不住如汗馬 T1911_.46.0058c04: 奔逸。即當以止對治馳蕩。若靜默無記與 T1911_.46.0058c05: 睡相應。即當修觀破諸昏塞。修止既久不 T1911_.46.0058c06: 能開發。即應修觀。觀一切法無礙無異。 T1911_.46.0058c07: 怗怗明利。漸覺如空。修觀若久闇障不除。 T1911_.46.0058c08: 宜更修止。止諸縁念無能無所。所我皆 T1911_.46.0058c09: 寂。空慧將生。是爲自修法行八番善巧布
T1911_.46.0058c12: 觀破諸煩惱。如日除闇。即應聽觀。聽觀 T1911_.46.0058c13: 多如日焦芽。即應聽止潤以定水。或聽 T1911_.46.0058c14: 定淹久如芽爛不生。即應聽觀令風日發 T1911_.46.0058c15: 動使善法現前。或時馳覺一念叵住。即應 T1911_.46.0058c16: 聽止以治散心。或沈昏濛濛坐霧。即當聽 T1911_.46.0058c17: 觀破此睡熟。或聽止豁豁即專聽止。或聞 T1911_.46.0058c18: 觀朗朗即專聽觀。是爲自修信行八番巧 T1911_.46.0058c19: 安心也。若法行心轉爲信行。信行心轉爲 T1911_.46.0058c20: 法行。皆隨其所宜巧鑚研之。自行有三十 T1911_.46.0058c21: 二。化他亦三十二。合爲六十四安心也。復 T1911_.46.0058c22: 次信法不孤立。須聞思相資。如法行者隨 T1911_.46.0058c23: 聞一句體寂湛然。夢妄皆遣。還坐思惟心 T1911_.46.0058c24: 生歡喜。又聞止已。還更思惟即生禪定。又 T1911_.46.0058c25: 聞於止。還即思惟妄念皆破。又聞止已。還 T1911_.46.0058c26: 更思惟朗然欲悟。又聞觀已。還更思惟心大 T1911_.46.0058c27: 歡喜。又聞觀已。還更思惟生善。破惡欲悟 T1911_.46.0058c28: 等准前可知。此乃聽少思多名爲法行。非 T1911_.46.0058c29: 都不聽法也。信行端坐思惟寂滅。欣踊未 T1911_.46.0059a01: 生起已聞止歡喜甘樂。端坐念善善不能 T1911_.46.0059a02: 發。起已聞止信戒精進倍更増多。端坐治 T1911_.46.0059a03: 惡惡不能遣。起已聞止散動破滅。端坐即 T1911_.46.0059a04: 眞眞道不啓。起已聞止豁如悟寂。是爲信 T1911_.46.0059a05: 行坐少聞多非都不思惟。前作一向根性。 T1911_.46.0059a06: 今作相資根性。就相資中復論轉不轉。亦 T1911_.46.0059a07: 有三十二安心。化他相資。亦有三十二安心。 T1911_.46.0059a08: 合六十四合前爲一百二十八安心也。夫 T1911_.46.0059a09: 心地難安違苦順樂。今隨其所願逐而安 T1911_.46.0059a10: 之。譬如養生或飮或食。適身立命。養法 T1911_.46.0059a11: 身亦爾。以止爲飮以觀爲食。藥法亦兩。或 T1911_.46.0059a12: 丸或散。以除冷熱。治無明病以止爲丸以 T1911_.46.0059a13: 觀爲散。如陰陽法。陽則風日。陰則雲雨。 T1911_.46.0059a14: 雨多則爛。日多則焦。陰如定陽如慧。慧定 T1911_.46.0059a15: 偏者皆不見佛性。八番調和貴在得意。一 T1911_.46.0059a16: 種禪師不許作觀。唯專用止。引偈云。思 T1911_.46.0059a17: 思徒自思。思思徒自苦。息思即是道。有思 T1911_.46.0059a18: 終不覩。又一禪師不許作止。專在於觀。引 T1911_.46.0059a19: 偈云。止止徒自止。昏闇無所以。止止即是 T1911_.46.0059a20: 道。觀觀得會理。兩師各從一門而入。以 T1911_.46.0059a21: 己益教他。學者則不見意。一向服乳。漿猶 T1911_.46.0059a22: 難得況復醍醐。若一向作解者。佛何故種種 T1911_.46.0059a23: 説耶。天不常晴醫不專散食不恒飯。世間 T1911_.46.0059a24: 尚不爾況出世耶。今隨根隨病迴轉自行化 T1911_.46.0059a25: 他有六十四。若就三番止觀。則三百八十 T1911_.46.0059a26: 四。又一心止觀復有六十四。合五百一十二。 T1911_.46.0059a27: 三悉檀是世間安心。世醫所治差已復生。一 T1911_.46.0059a28: 悉檀是出世安心。如來所治畢竟不發世出 T1911_.46.0059a29: 世法互相成顯。若離三諦無安心處。若離 T1911_.46.0059b01: 止觀無安心法。若心安於諦一句即足。如 T1911_.46.0059b02: 其不安巧用方便令心得安。一目之羅不 T1911_.46.0059b03: 能得鳥。得鳥者羅之一目耳。衆生心行各 T1911_.46.0059b04: 各不同。或多人同一心行。或一人多種心行。 T1911_.46.0059b05: 如爲一人衆多亦然。如爲多人一人亦然。 T1911_.46.0059b06: 須廣施法網之目。捕心行之鳥耳◎
T1911_.46.0059b09: T1911_.46.0059b10: T1911_.46.0059b11: T1911_.46.0059b12: 隋天台智者大師説 T1911_.46.0059b13: 門人灌頂記 T1911_.46.0059b14: ◎第四明破法遍者法性清淨不合不散。 T1911_.46.0059b15: 言語道斷心行處滅。非破非不破何故言 T1911_.46.0059b16: 破。但衆生多顛倒少不顛倒。破顛倒令 T1911_.46.0059b17: 不顛倒。故言破法遍耳。上善巧安心則定 T1911_.46.0059b18: 慧開發。不俟更破。若未相應。應用有定之 T1911_.46.0059b19: 慧而盡淨之。故言破耳。然破法須依門。經 T1911_.46.0059b20: 説門不同。或文字爲門。大品明四十二字 T1911_.46.0059b21: 門是也。或觀行爲門。釋論明菩薩修三三 T1911_.46.0059b22: 昧縁諸法實相是也。或智慧爲門。法華云 T1911_.46.0059b23: 其智慧門是也。或理爲門。大品明無生法 T1911_.46.0059b24: 無來無去即是佛也。依教門通觀。依觀 T1911_.46.0059b25: 門通智。依智門通理。理爲門復通何處。 T1911_.46.0059b26: 教觀智等諸門悉依於理。能依是門。所依何 T1911_.46.0059b27: 得非門。雖無所通究竟遍通。是妙門也。三 T1911_.46.0059b28: 門置之今但説教門。三藏四門先破見。後
T1911_.46.0059c02: 四門次第斷五住。斯乃竪遍横不遍。並非 T1911_.46.0059c03: 今所用。今不思議一境一切境。一心一切心。 T1911_.46.0059c04: 横竪諸法悉趣於心。破心故一切皆破。故言 T1911_.46.0059c05: 遍也。餘門破不遍則不須説。圓教四門皆 T1911_.46.0059c06: 能破遍。所謂有門無門。亦有亦無門。非有非 T1911_.46.0059c07: 無門。今且置三門。且依空無生門。無生門 T1911_.46.0059c08: 能通止觀。到因到果。又能顯無生使門光 T1911_.46.0059c09: 揚。何者。止觀是行。無生門是教。依教修行 T1911_.46.0059c10: 通至無生法忍。因位具足。淨名三十二菩薩。 T1911_.46.0059c11: 各説入不二門。皆是菩薩從門入位。而無 T1911_.46.0059c12: 生爲首。大品明阿字門。所謂諸法初不生。 T1911_.46.0059c13: 此證無生門通止觀到因。其義可見。止觀 T1911_.46.0059c14: 光揚無生門者。法不自顯。弘之在人。人能 T1911_.46.0059c15: 行行。法門光顯。使無生教縱横無礙。觸處 T1911_.46.0059c16: 皆通。門義方成。譬如世人門戸出入。有人 T1911_.46.0059c17: 有位門則榮顯。能譬既然所譬可解。門通 T1911_.46.0059c18: 果者。大經云。般涅言不。槃者言生。不生之 T1911_.46.0059c19: 義名大涅槃。又云。定慧二法能大利益。乃 T1911_.46.0059c20: 至菩提。大品云。無生法無來無去。無生法 T1911_.46.0059c21: 即是佛。法華云。佛自住大乘。如其所得法。 T1911_.46.0059c22: 定慧力莊嚴。以此度衆生。且引三經果義 T1911_.46.0059c23: 明矣。止觀能顯果者。果不自顯。由行故果 T1911_.46.0059c24: 滿。果滿故一切皆滿。巍巍堂堂如星中月照 T1911_.46.0059c25: 十寶山影臨四海。果亦如是無上無上。功 T1911_.46.0059c26: 高十地汲引四機。金光明中佛禮骨塔。即 T1911_.46.0059c27: 其義也。無生教門竪攝因果。其義已彰。横攝 T1911_.46.0059c28: 之意今當説。大品云。若聞無生門則解一 T1911_.46.0059c29: 切義。初阿字攝四十一字。四十一字攝阿 T1911_.46.0060a01: 字。中間亦然。横竪備攝。其文如此。此意難 T1911_.46.0060a02: 見。更引佛藏示其相。次引涅槃釋其義。 T1911_.46.0060a03: 後説無生門破法遍。佛藏云。劫火起時菩薩 T1911_.46.0060a04: 一唾火即滅。一吹世界即成。非是先滅後成。 T1911_.46.0060a05: 秖一唾中即滅即成。彼經明外用。内合無生 T1911_.46.0060a06: 門。即破遍。即立遍。破立不須二念。若内無 T1911_.46.0060a07: 是徳則外無大用。寄外顯内其相如是。須 T1911_.46.0060a08: 識觀心者。衆生一期將訖。即是劫盡。三毒 T1911_.46.0060a09: 三災火爲語端。以止止之如唾滅。以觀觀
T1911_.46.0060a12: 生生。按此四句説無生門。攝自行因果化 T1911_.46.0060a13: 他能所等法皆遍。不生生者。安住世諦。初 T1911_.46.0060a14: 出胎時名不生生。今解世諦者。無明共法 T1911_.46.0060a15: 性。出生一切隔歴分別。故名世諦。安住者。 T1911_.46.0060a16: 以止觀安於世諦。即是不可思議境。觀行 T1911_.46.0060a17: 位成。故名安住。以安住故名託聖胎。初 T1911_.46.0060a18: 開佛知見得無生忍。名出聖胎。不見無 T1911_.46.0060a19: 明世諦故言不生。獲佛知佛見故名爲生。 T1911_.46.0060a20: 論云。諸法不生而般若生。即其義也。此説自 T1911_.46.0060a21: 行無生忍位。因義成也。經釋不生不生者。不 T1911_.46.0060a22: 生不生名大涅槃。生相盡故。修道得故。今 T1911_.46.0060a23: 解果由因剋故言修道得故。斷徳已圓無明 T1911_.46.0060a24: 不生。智徳已圓般若不生。故言不生不生。 T1911_.46.0060a25: 此説自行寂滅忍。果義成也。因果既圓即如 T1911_.46.0060a26: 佛藏所明一吹唾即滅即立。是其義焉。經釋 T1911_.46.0060a27: 生不生者。世諦死時名生不生。今解世諦者。 T1911_.46.0060a28: 無明是其根本。既破無明故言世死。世死 T1911_.46.0060a29: 故名生不生。此釋初句初句上縁於理智 T1911_.46.0060b01: 徳成故言不生生。此句下破於惑。斷徳成故 T1911_.46.0060b02: 言生不生。不生名雖同事理大異。初句詺 T1911_.46.0060b03: 智慧開發爲生。此句詺結業起動爲生。生 T1911_.46.0060b04: 名雖同而縛脱大異。莫迷名惑旨。須精識 T1911_.46.0060b05: 之須精識之。初句如唾中吹此句如吹中 T1911_.46.0060b06: 唾。唾吹一時不可前後也。經重釋此句云。 T1911_.46.0060b07: 四住菩薩名生不生。生自在故。今解先生不 T1911_.46.0060b08: 生説自行之惑滅。重釋生不生明化道之 T1911_.46.0060b09: 興。何者。菩薩斷四住時。破結業生即能自 T1911_.46.0060b10: 在生。況斷五住耶。以劣顯勝彌彰化道。二 T1911_.46.0060b11: 乘斷惑沈空不能如此。故標菩薩也。惑 T1911_.46.0060b12: 滅顯唾化興顯吹也。經釋生生者。一切有 T1911_.46.0060b13: 漏念念生故。今解此句明化用之所耳。菩薩 T1911_.46.0060b14: 何意不生而生。良由一切有漏衆生相續不 T1911_.46.0060b15: 斷。是故菩薩而起大悲。示自在生而度脱 T1911_.46.0060b16: 之。是爲無生門攝自行因果化他能所。皆悉 T1911_.46.0060b17: 具足矣。四住菩薩者。地持云。從初發心住 T1911_.46.0060b18: 至十地。束爲六住。一種性住。二解行住。三 T1911_.46.0060b19: 淨心住。四行道迹住。五決定住。六究竟住。種 T1911_.46.0060b20: 性住者。若人無有種性。雖生善道數退數 T1911_.46.0060b21: 進。不得在菩薩六人數中。若種性處成就 T1911_.46.0060b22: 無有退失。數數増進得是一人也。解行人 T1911_.46.0060b23: 是初地方便。淨心住是入初地。得出世間 T1911_.46.0060b24: 心離凡夫我相障。故名淨心住。行道迹住 T1911_.46.0060b25: 者。從二地至七地住修道也。決定住者。 T1911_.46.0060b26: 八地九地也。已得報行不還不退。故名決 T1911_.46.0060b27: 定。究竟住者。第十地學行窮滿。故言究竟 T1911_.46.0060b28: 住也。經稱四住名生不生者。正是行道迹 T1911_.46.0060b29: 住。從二地止正是入假化他之位。處處現 T1911_.46.0060c01: 生而非實生。將別顯圓。初出胎時。即能利 T1911_.46.0060c02: 他化生自在。於圓義亦應無失。經又六句。 T1911_.46.0060c03: 不生生亦不可説。生生亦不可説。生不生 T1911_.46.0060c04: 亦不可説。不生不生亦不可説。生亦不可 T1911_.46.0060c05: 説。不生亦不可説。按此六句明無生門破 T1911_.46.0060c06: 法遍。若破思議惑用前四句。若破不思議 T1911_.46.0060c07: 惑用後二句。何者。思議惑雖多不出界内 T1911_.46.0060c08: 外。界外惑附體生。故言不生生。界内惑是 T1911_.46.0060c09: 枝末。故言生生。此惑紛綸並是所化之境。 T1911_.46.0060c10: 爲此境故施自在生。所化既不可得。何處 T1911_.46.0060c11: 有能化。能所倶亡。是故不生生生生倶不可 T1911_.46.0060c12: 説。若破思議解此解雖多。不出界内外。 T1911_.46.0060c13: 界内解止遣分段故言生不生。界外解雙 T1911_.46.0060c14: 遣分段變易故言不生不生。此解淺深故 T1911_.46.0060c15: 有種種自行因果。理尚非一寧有種種。今 T1911_.46.0060c16: 遍唾破故言生不生不可説。不生不生亦不 T1911_.46.0060c17: 可説。若破不可思議惑者。秖是無明。無明 T1911_.46.0060c18: 故生。生故無明。無明不可得。生亦不可得。今 T1911_.46.0060c19: 皆唾破故言生不可得。若破不思議解者。 T1911_.46.0060c20: 秖是圓解。圓解始終判出因果。理不遍圓 T1911_.46.0060c21: 亦非始終。那有因果。今皆唾破故言不生 T1911_.46.0060c22: 不可得。將彼經意釋無生門破法遍者。其 T1911_.46.0060c23: 義分明。佛自釋六句。云何不生生不可説。不 T1911_.46.0060c24: 生名爲生故不可説。今解。不生者法性也。 T1911_.46.0060c25: 生者無明也。二乘證不生猶受法性生。故 T1911_.46.0060c26: 言不生名爲生。依佛此旨知是界外附體 T1911_.46.0060c27: 之惑。不生而名爲生。生即顛倒。顛倒即不 T1911_.46.0060c28: 顛倒。心行處滅言語道斷。故不可説。云何 T1911_.46.0060c29: 生生不可説。生生故生。生生故不生。故不 T1911_.46.0061a01: 可説。今解。生生故生者。即是大生生小生。 T1911_.46.0061a02: 八相所遷有漏之法也。依佛此旨知是界内 T1911_.46.0061a03: 有漏惑也。生生故不生者。因縁生法即空即 T1911_.46.0061a04: 中。心行處滅言語道斷。故不可説也。云何 T1911_.46.0061a05: 生不生不可説。生即名爲生。生不自生故 T1911_.46.0061a06: 不可説。今解。生即名爲生者。乃是諸法不 T1911_.46.0061a07: 生般若生也。生不自生者。此般若生不從 T1911_.46.0061a08: 四句生。生不自生是初句耳。具言生不 T1911_.46.0061a09: 他生。生不共生。生不無因生。又般若生時 T1911_.46.0061a10: 世諦已死。無復有生而生三界者。爲縁故 T1911_.46.0061a11: 生非業生也。故言生不自生。若般若生。若 T1911_.46.0061a12: 自在生。皆言語道斷故不可説也。據此意 T1911_.46.0061a13: 知是界内之解也。云何不生不生不可説。以 T1911_.46.0061a14: 修道得故。今解。修道得者。乃是極果所證。 T1911_.46.0061a15: 尚非下十地所知。豈可言説。據此知是界 T1911_.46.0061a16: 外之解也。經云。生亦不可説。以生無故。今 T1911_.46.0061a17: 解。此破不思議惑。界内生生亦是生。界外不 T1911_.46.0061a18: 生生亦是生。祇是無明之生生必託縁生。縁 T1911_.46.0061a19: 生即空即中。心行處滅言語道斷。故不可説 T1911_.46.0061a20: 也 T1911_.46.0061a21: 不思議解。及界内之解。亦是修道得故。界 T1911_.46.0061a22: 外之解。亦是修道得故。得即詣理。理絶心 T1911_.46.0061a23: 口故不可説也。佛以六句破諸法解惑。皆 T1911_.46.0061a24: 言不可説。彌顯無生門破法遍也。依佛藏 T1911_.46.0061a25: 經前四句亦吹亦唾。後兩句結前吹唾耳。 T1911_.46.0061a26: 此六句專論於唾也。又楞伽云。我從得 T1911_.46.0061a27: 道夜至涅槃夜。不説一字。佛因二法作 T1911_.46.0061a28: 如此説。謂縁自法及本住法。自法者。彼如來 T1911_.46.0061a29: 所得我亦得之。無増無減離言説妄想文 T1911_.46.0061b01: 字二趣。釋曰。縁自法是證聖眞諦實性也。 T1911_.46.0061b02: 離言説妄想者。不可思議也。離文字者離 T1911_.46.0061b03: 假名也。離二趣者。離説所説想所想名所 T1911_.46.0061b04: 名也。本住法者。謂古先聖道法界常住。如 T1911_.46.0061b05: 道趣城道爲人行。非行者作道。城由道 T1911_.46.0061b06: 至。非至者作城。經曰。士夫見平坦道。即 T1911_.46.0061b07: 隨入城受如意樂。我及先佛法界常住亦復 T1911_.46.0061b08: 如是。是故二夜不説一字。當知二法決定 T1911_.46.0061b09: 非口言分別所能變異。本法者如理也。自法 T1911_.46.0061b10: 者證實。此義與大經四不可説意同。生生 T1911_.46.0061b11: 不可説者。本法不可説也。生隨順縁生。本 T1911_.46.0061b12: 法不可説也。生不生不可説者。即自斷法 T1911_.46.0061b13: 不可説也。不生生不可説者。即自智法不 T1911_.46.0061b14: 可説也。不生不生不可説者。即是究竟自證 T1911_.46.0061b15: 法不可説也。後二句一結生不可説。結本 T1911_.46.0061b16: 法不可説也。一句結不生不可説。結自證 T1911_.46.0061b17: 法不可説也。大經云。十因縁法爲生作因。 T1911_.46.0061b18: 亦可得説者。今解。此即無生門遍立之義。 T1911_.46.0061b19: 亦如佛藏遍吹即成也。十因縁者。從無明 T1911_.46.0061b20: 支乃至有支立諸法也。立有三義。一立衆 T1911_.46.0061b21: 生。二立機縁。三立聲教。立衆生者。過去二 T1911_.46.0061b22: 因現在五果。更互因縁。而立五陰假名衆生 T1911_.46.0061b23: 也。立根機者。過去或修行析行體行漸行頓 T1911_.46.0061b24: 行。以行爲業無明潤之。致今五果於此陰 T1911_.46.0061b25: 果更起本習。或起析愛取有。或起體愛取 T1911_.46.0061b26: 有。或起漸愛取有。或起頓愛取有。取有起 T1911_.46.0061b27: 故得爲機縁也。立聲教者。析愛取有起故 T1911_.46.0061b28: 感三藏教。是爲生生不可説十因縁法。爲 T1911_.46.0061b29: 生生作因。亦可得説。説生生也。體愛取 T1911_.46.0061c01: 有感於通教。是爲生不生不可説十因縁法。 T1911_.46.0061c02: 爲生不生作因。亦可得説。説生不生也。 T1911_.46.0061c03: 漸愛取有感於別教。是爲不生生不可説十 T1911_.46.0061c04: 因縁法。爲不生生作因。亦可得説。説不 T1911_.46.0061c05: 生生也。頓愛取有感於圓教。是爲不生不 T1911_.46.0061c06: 生不可説十因縁法。爲不生不生作因。亦 T1911_.46.0061c07: 可得説。説不生不生也。衆生若立。一切惑 T1911_.46.0061c08: 法因果立。一切所化立。機教若立。一切解行 T1911_.46.0061c09: 因果立。一切能化立。是爲無生門一立一切 T1911_.46.0061c10: 立。故大品云。若聞阿字門則解一切義。佛 T1911_.46.0061c11: 藏云。一吹一切悉成。此之謂也。如地持四 T1911_.46.0061c12: 種成熟。謂聲聞種性。縁覺種性。佛種性。菩 T1911_.46.0061c13: 薩種性。無此四性以善趣熟之。佛種性即 T1911_.46.0061c14: 此圓機。菩薩種性即此別機。彼文云。菩薩種 T1911_.46.0061c15: 子有佛無佛堪能次第斷煩惱障及智障。豈 T1911_.46.0061c16: 非別機。聲聞種性當開之。別異善根即三 T1911_.46.0061c17: 藏機。退大取小種性即通機。彼四成熟即此 T1911_.46.0061c18: 四種機縁義也。問。上六句是無生門一破一 T1911_.46.0061c19: 切破。十因縁法是無生門一立一切立。上 T1911_.46.0061c20: 四句是無生門亦破亦立。亦應有第四句非 T1911_.46.0061c21: 破非立不。答。大經十九卷初云。十事功 T1911_.46.0061c22: 徳不可思議。聞者驚怪。非難非易非内 T1911_.46.0061c23: 非外。非相非非相非方非圓。非尖非斜 T1911_.46.0061c24: 等。即是第四句非破非立之文義。問。若無生 T1911_.46.0061c25: 門攝一切法者。則無復諸門也。答。無生門 T1911_.46.0061c26: 亦攝諸門。諸門亦攝無生門。欲依智徳義 T1911_.46.0061c27: 便故言無生門。此應四句。生門無生門亦 T1911_.46.0061c28: 生亦無生門非生非無生門。一一門各有四 T1911_.46.0061c29: 門。四四十六門。若依斷徳義便。應有滅門 T1911_.46.0062a01: 不滅門。亦滅亦不滅門。非滅非不滅門。一一 T1911_.46.0062a02: 門各有四門。四四十六門。合三十二門。大經 T1911_.46.0062a03: 擧十五日月光増正喩智徳。十六日月光減 T1911_.46.0062a04: 正喩斷徳。月無増無減。約白論増約黒 T1911_.46.0062a05: 論減。實相無智無斷。約照論智約寂論 T1911_.46.0062a06: 斷。若無生門攝一切法高極。此竪攝一切 T1911_.46.0062a07: 法也。若無生門攝諸法廣遍者。即無生門 T1911_.46.0062a08: 横攝一切法也。問。無生門門稱無生。其境 T1911_.46.0062a09: 惑智斷等。悉應稱爲無生。那忽言無生生 T1911_.46.0062a10: 生生生自在故。答。此還助顯無生門。無生 T1911_.46.0062a11: 忍發故言無生生。明其所化故言生生。明 T1911_.46.0062a12: 其應用故言生自在。還是無生門。即唾故 T1911_.46.0062a13: 言無生。即吹故言無生生等。彌顯無生門
T1911_.46.0062a16: 其源底竪破法遍。二歴諸法門當門從始 T1911_.46.0062a17: 至終。盡其源底横破法遍。三横竪不二 T1911_.46.0062a18: 從始至終。盡其源底非横非竪破法遍。 T1911_.46.0062a19: 竪則論高横則論廣。竪來入横無横而不 T1911_.46.0062a20: 高。横來入竪無竪而不廣。法華云。其車高 T1911_.46.0062a21: 廣。横竪不二則非横非竪。故云。是法平等無 T1911_.46.0062a22: 有高下。一無生門破法遍者。又爲三。一從 T1911_.46.0062a23: 假入空破法遍。二從空入假破法遍。三兩觀 T1911_.46.0062a24: 爲方便得入中道第一義諦破法遍。如此 T1911_.46.0062a25: 三觀實在一心。法妙難解寄三以顯一耳。 T1911_.46.0062a26: 大論云。三智實在一心。爲向人説令易解 T1911_.46.0062a27: 故分屬三人。華嚴亦有二意。宣説菩薩歴 T1911_.46.0062a28: 劫修行。彼爲鈍根也。初發心時便成正覺。 T1911_.46.0062a29: 所有慧身不由他悟。彼是利根也。法華唯一 T1911_.46.0062a30: 意。正直捨方便但説無上道。今欲借別 T1911_.46.0062b01: 顯總擧次而論不次。故先三義解釋也。從 T1911_.46.0062b02: 假入空破法遍。又爲三。先從見假入空。次 T1911_.46.0062b03: 從思假入空。後四門料簡。後見假入空 T1911_.46.0062b04: 又爲二。先明見假。次明空觀。見惑附體而 T1911_.46.0062b05: 生還能障體。如炎依空而動亂於空。似夢 T1911_.46.0062b06: 因眠夢昏於眠。夢若不息眠不得覺。此惑 T1911_.46.0062b07: 不除體不得顯。然見則見理見實非惑。見 T1911_.46.0062b08: 理時能斷此惑從解得名。名爲見惑耳。見 T1911_.46.0062b09: 惑有四。一單四見。二複四見。三具足四見。 T1911_.46.0062b10: 四無言見。單四見者。執有執無執亦有亦 T1911_.46.0062b11: 無執非有非無。於一有見復起利鈍。謂有 T1911_.46.0062b12: 於我我與有倶。恒起我心與我相應。即是 T1911_.46.0062b13: 我見。以計我故能生邊見。以我邊故破世 T1911_.46.0062b14: 出世因果。即是邪見。執此爲道望通涅槃。 T1911_.46.0062b15: 名爲戒取。謂此爲實餘皆妄語不受餘見。 T1911_.46.0062b16: 名爲見取。是己法者愛。非己法故瞋。我 T1911_.46.0062b17: 解他不解生慢不識有見中苦集爲癡。猶 T1911_.46.0062b18: 豫不決爲疑。如是十使歴欲界四諦。苦下 T1911_.46.0062b19: 具十。集下有七除身邊戒取。道下有八除 T1911_.46.0062b20: 身邊。滅下有七除身邊戒取。合三十二使。 T1911_.46.0062b21: 歴色界四諦有二十八。無色亦爾。例除一 T1911_.46.0062b22: 瞋合有八十八使。餘三見亦各具八十八 T1911_.46.0062b23: 使。若歴六十二見。見見各具八十八使。倒浪 T1911_.46.0062b24: 瀾漫不可稱數。邪網彌密障於體理。五十 T1911_.46.0062b25: 校計經云。若眼見好色中有陰有集。見惡 T1911_.46.0062b26: 色中有陰有集。見平平色中有陰有集。 T1911_.46.0062b27: 乃至意縁法亦如是。一根有三。三中有六。 T1911_.46.0062b28: 六根具三十六。三世合百八。歴六十二見八 T1911_.46.0062b29: 十八使。各各百八。當知擧心動念浩然無
T1911_.46.0062c02: 非是見。此語違經負心。經云。依止此諸見。 T1911_.46.0062c03: 具足六十二。如汝解者。數則欠少。中論破 T1911_.46.0062c04: 自他性。有是自性。對有説無無是他性。若 T1911_.46.0062c05: 有若無皆是性。何意無非是見又此無既非 T1911_.46.0062c06: 證理之無。寧得非見。諸外道本劫本見末劫 T1911_.46.0062c07: 末見。介爾計謂是事實餘妄語。増見長非 T1911_.46.0062c08: 吾我毒盛。捉頭拔髮構造生死。如長爪 T1911_.46.0062c09: 雖不受一切法而受於不受。不識苦集。 T1911_.46.0062c10: 佛以一責墮二負處。高著外道尚未免見。 T1911_.46.0062c11: 云何底下謬謂爲是。今判。此並屬單四見 T1911_.46.0062c12: 攝也。複四見者。謂有有。有無。無有。無無。 T1911_.46.0062c13: 亦有有無。亦無有無。非有有無。非無有無。 T1911_.46.0062c14: 此是複四見。於一一見。具八十八使。若六 T1911_.46.0062c15: 十二見。見見又具八十八使百八等。如上 T1911_.46.0062c16: 説。具足四見者。有見具四者。謂有有。有 T1911_.46.0062c17: 無。有亦有亦無。有非有非無。無具四者。無 T1911_.46.0062c18: 有。無無。無亦有亦無。無非有非無。亦有 T1911_.46.0062c19: 亦無具四者。亦有亦無有。亦有亦無無。亦 T1911_.46.0062c20: 有亦無亦有亦無。亦有亦無非有非無。非有 T1911_.46.0062c21: 非無具四者。非有非無有。非有非無無。非 T1911_.46.0062c22: 有非無亦有亦無。非有非無非有非無。是名 T1911_.46.0062c23: 具足四見。一句具八十八使。如是六十二 T1911_.46.0062c24: 見。見見具八十八使百八等。如前説絶言 T1911_.46.0062c25: 見者。單四見外一絶言見。複四句外一絶言 T1911_.46.0062c26: 見。具足四句外一絶言見。一一見皆起八十 T1911_.46.0062c27: 八使六十二見百八等。如前説。如是等約 T1911_.46.0062c28: 外道法生如是等見也。又約佛法生見 T1911_.46.0062c29: 者。三藏四門生四見。通教四門生四見。別 T1911_.46.0062c30: 教四門生四見。圓教四門生四見。又一種 T1911_.46.0063a01: 四門外。各有絶言見。如是一一見中。各各 T1911_.46.0063a02: 起八十八使六十二見百八等惑。如前説。復 T1911_.46.0063a03: 次見惑非但隨解得名。亦當體受稱稱之 T1911_.46.0063a04: 爲假。假者虚妄顛倒名之假耳。例前亦應 T1911_.46.0063a05: 言單四假複四假具足四假。一一各有絶 T1911_.46.0063a06: 言之假。依於佛法復有十六假。一一如前 T1911_.46.0063a07: 説。又於一一假中。復有三假。謂因成假。相 T1911_.46.0063a08: 續假。相待假。法塵對意根生。一念心起即 T1911_.46.0063a09: 因成假。前念後念次第不斷。即相續假。待 T1911_.46.0063a10: 餘無心知有此心。即相待假。上因成約外 T1911_.46.0063a11: 塵内根。相續但約内根。相待竪待滅無之 T1911_.46.0063a12: 無。又横待三無爲之無心也。開善云。因兼 T1911_.46.0063a13: 二假或亦過之。明第三假起時因上兩假。 T1911_.46.0063a14: 故言因兼。上假未除後假復起。故言過之。 T1911_.46.0063a15: 此就心明三假也。又約色明三假。先世行 T1911_.46.0063a16: 業託生父母得有此身。即因成假。從胎相 T1911_.46.0063a17: 續迄乎皓首。即相續假。以身待不身。即相 T1911_.46.0063a18: 待假。又約依報亦具三假。如四微成柱。時 T1911_.46.0063a19: 節改變相續不斷。此柱待不柱。長短大小 T1911_.46.0063a20: 等也。此是三藏經中隨事三假。委釋如論 T1911_.46.0063a21: 師。但此名通用。不獨在小乘。大乘亦名三 T1911_.46.0063a22: 假。附無明起如幻如化。但有名字實不 T1911_.46.0063a23: 可得。鏡中能成之四微尚不可得。況所成 T1911_.46.0063a24: 之幻柱。柱尚不可得。況歴時節相續以幻 T1911_.46.0063a25: 化長短相待。寧復可得。擧易況難而明十 T1911_.46.0063a26: 喩。即色是空非色滅空。即此義也。是名大 T1911_.46.0063a27: 乘隨理三假。又釋論明三種有。相待有假名 T1911_.46.0063a28: 有法有。相待有者。長因短有。短亦因長。此 T1911_.46.0063a29: 彼亦爾。物東則以此爲西。在西則東。一物 T1911_.46.0063b01: 未異而有東西之別。有名無實是爲相待 T1911_.46.0063b02: 有。假名有者。如酪色香味觸四事因縁和合 T1911_.46.0063b03: 故。假名爲酪雖有不同因縁之有。雖無不 T1911_.46.0063b04: 如兎角龜毛之無。但以因縁和合故有。假 T1911_.46.0063b05: 名爲酪。又如極微色香味觸故有毛分。毛 T1911_.46.0063b06: 分故有毳。毳故有 T1911_.46.0063b07: 有。法有者。即是色香味觸四微和合。故名法 T1911_.46.0063b08: 有。論又云三假施設。與三假云何。答。別義 T1911_.46.0063b09: 不論今通會之。法假施設如因成。受假施 T1911_.46.0063b10: 設如相續。名假施設如相待。論云。五衆等 T1911_.46.0063b11: 法是法波羅聶提。五衆和合故名衆生。如根 T1911_.46.0063b12: 莖枝葉故有樹名。是受波羅聶提。用是名 T1911_.46.0063b13: 字取二法相説是二種。是名波羅聶提。故 T1911_.46.0063b14: 知三假義同也。瓔珞經亦有三假之文。大品 T1911_.46.0063b15: 云。有縁思生無縁思不生。即因成意。大 T1911_.46.0063b16: 經云。如讀誦法雖念念滅。亦能從一阿含 T1911_.46.0063b17: 至一阿含。猶如飮食雖念念滅。亦能初飢 T1911_.46.0063b18: 後飽。相續意也。淨名云。説法不相待一念 T1911_.46.0063b19: 不住故。當知三假之名大小通用。非但小 T1911_.46.0063b20: 乘名生死法以爲見爲假。如前説。大乘亦 T1911_.46.0063b21: 名生死爲見爲假。所謂三藏四門生四見。
T1911_.46.0063b24: 惱等。別教四門生四見。見見具三假六十二 T1911_.46.0063b25: 見百八煩惱等。圓教四門生四見。見見具三 T1911_.46.0063b26: 假六十二見百八煩惱等。如來教門示人無 T1911_.46.0063b27: 諍法。消者成甘露。不消成毒藥。實語是虚 T1911_.46.0063b28: 語生語見故。故於四門十六門起見起假
T1911_.46.0063c02: 複。三破具。四破無言。破單爲兩。初略後 T1911_.46.0063c03: 廣。略者若一念心起於單四見中。必是一見。 T1911_.46.0063c04: 見即三假虚妄無實。八十八使浩浩如前説。 T1911_.46.0063c05: 諸惡彰露具如後説。應當體達颺依炎炎 T1911_.46.0063c06: 依空空無所依。空尚無空。何處復有若炎 T1911_.46.0063c07: 若颺。又如眠夢百千憂喜。本末雙寂畢竟清 T1911_.46.0063c08: 淨。是名爲止。又觀無明即法性不二不異。 T1911_.46.0063c09: 法性本來清淨不起不滅。無明惑心亦復清 T1911_.46.0063c10: 淨。誰起誰滅。若謂此心有起滅者。横謂法 T1911_.46.0063c11: 性有起滅耳。法性無起誰復生憂。法性無 T1911_.46.0063c12: 滅誰復生喜。若無憂喜。誰復分別此是法 T1911_.46.0063c13: 性此是無明。能觀所觀猶如虚空。如此觀時 T1911_.46.0063c14: 畢竟清淨。是爲從假入空觀。信行利根一聞 T1911_.46.0063c15: 即悟。法行思已即能得解。其鈍根者非唯聞 T1911_.46.0063c16: 思不悟 T1911_.46.0063c17: 根轉鈍。造作諸惡。不知何因縁故説畢竟 T1911_.46.0063c18: 空。是故廣作觀法説於中論。今亦如是爲 T1911_.46.0063c19: 鈍根故廣破。單複訖至無言説見。通用龍 T1911_.46.0063c20: 樹四句破令盡淨。若一念心起即具三假。三 T1911_.46.0063c21: 假如前説。當觀此一念。爲從心自生心。 T1911_.46.0063c22: 爲對塵生心。爲根塵共生心。爲根塵離 T1911_.46.0063c23: 生心。若心自生者。前念爲根後念爲識爲 T1911_.46.0063c24: 從根生心爲從識生心。若根能生識。根 T1911_.46.0063c25: 爲有識故生識。根爲無識故生識。根若有 T1911_.46.0063c26: 識根識則並。又無能生所生。根若無識而 T1911_.46.0063c27: 能生識。諸無識物不能生識。根既無識。 T1911_.46.0063c28: 何能生識。根雖無識而有識性故能生識 T1911_.46.0063c29: 者。此之識性是有是無。有已是識並在於根。 T1911_.46.0064a01: 何謂爲性。根無識性不能生識。又識性與 T1911_.46.0064a02: 識爲一爲異。若一。性即是識。無能無所。 T1911_.46.0064a03: 若異。還是他生非心自生。如是推求畢竟 T1911_.46.0064a04: 知心不從自生。若言心不自生。塵來發心 T1911_.46.0064a05: 故有心生。引經云有縁思生無縁思不生。 T1911_.46.0064a06: 若爾。塵在意外來發内識。則心由他生。 T1911_.46.0064a07: 今推此塵爲是心故生心。爲非心故生 T1911_.46.0064a08: 心。塵若是心則不名塵。亦非意外則同 T1911_.46.0064a09: 自生。又二心並則無能所。塵若非心那能 T1911_.46.0064a10: 生心。如前破。若塵中有生性是故生心。此 T1911_.46.0064a11: 性爲有爲無。性若是有。性與塵並亦無能 T1911_.46.0064a12: 所。若無。無不能生。如是推求知心畢竟不 T1911_.46.0064a13: 從塵生。若根塵合故有心生者。根塵各各 T1911_.46.0064a14: 有心故合生心。各各無心故合生心。若各 T1911_.46.0064a15: 各有合則兩心生。墮自他性中。若各各無合 T1911_.46.0064a16: 時亦無。譬如鏡面各有像故合生像。各無 T1911_.46.0064a17: 像故合生像。若各有像應有兩像。若各無 T1911_.46.0064a18: 像合不能生。若鏡面合爲一而生像者。今 T1911_.46.0064a19: 實不合合則無像。若鏡面離故生像者。各 T1911_.46.0064a20: 在一方則應有像。今實不爾。根塵離合亦 T1911_.46.0064a21: 得如是。如是推求知心畢竟不從合生。又 T1911_.46.0064a22: 根塵各有心性。合則心生者。當檢此性爲
T1911_.46.0064a25: 離。若有此離還從縁生。何謂爲離。若無此 T1911_.46.0064a26: 離無何能生。若言此離有性性爲有爲無。 T1911_.46.0064a27: 若性是有還從縁生。不名爲離。若性是無 T1911_.46.0064a28: 無何能生。如是推求知心畢竟不從離生。 T1911_.46.0064a29: 中論云。諸法不自生。亦不從他生。不共不 T1911_.46.0064b01: 無因。是故説無生。即此意也。若推因成假 T1911_.46.0064b02: 四句求生不得。執性即薄。但有名字名爲 T1911_.46.0064b03: 心生。名不在内外中間。亦不常自有。是字 T1911_.46.0064b04: 不住。不住有四句。亦不不住。不住無四 T1911_.46.0064b05: 句。故無住之心。雖有心名字。名字即空。若 T1911_.46.0064b06: 四句推性不見性。是世諦破性亦名性空。 T1911_.46.0064b07: 若四句推名不見名。是眞諦破假亦名相 T1911_.46.0064b08: 空。性相倶空者是爲總相從假入空觀也。故 T1911_.46.0064b09: 中論曰。諸法不自生。如此用觀者與中 T1911_.46.0064b10: 論意同也。若根檢不得心即是内空。塵檢 T1911_.46.0064b11: 無心即是外空。根塵合檢不得即内外空。 T1911_.46.0064b12: 離檢不得即是空空。四性檢不得即是性空。 T1911_.46.0064b13: 四句檢不得即是相空。若就塵檢無十方 T1911_.46.0064b14: 分即是大空。求最上所以不得。即是第 T1911_.46.0064b15: 一義空。四句因縁不得即有爲空。因有爲 T1911_.46.0064b16: 説無爲。既不得有爲亦不得無爲。即無 T1911_.46.0064b17: 爲空。四句求心生元不得即無始空。四句 T1911_.46.0064b18: 求心滅不可得即散空。四句求心生滅不 T1911_.46.0064b19: 可得。亦不得心不生不滅。即畢竟空。三 T1911_.46.0064b20: 界無別法唯是一心作。今求心不可得。即 T1911_.46.0064b21: 一切空。觀心無心觀空無空。即無所得 T1911_.46.0064b22: 空。觀有見三假不可得。即有法空。觀無見 T1911_.46.0064b23: 三假不可得。即無法空。觀亦有亦無見三 T1911_.46.0064b24: 假不可得。即無法有法空。如此觀者即與 T1911_.46.0064b25: 大品意同。是爲十八種從假入空觀也。若 T1911_.46.0064b26: 不悟者轉入相續假破之。何以故。雖因成 T1911_.46.0064b27: 四破不得心生。今現見心。念念生滅相續 T1911_.46.0064b28: 不斷。何謂不生。此之念念爲當前念滅後 T1911_.46.0064b29: 念生。爲前念不滅後念生。爲前念亦滅亦 T1911_.46.0064c01: 不滅後念生。爲前念非滅非不滅後念生。 T1911_.46.0064c02: 若前念不滅後念生。此則念自生念。兩生相 T1911_.46.0064c03: 並亦無能所。若前念有生性生於後念。此 T1911_.46.0064c04: 性爲有爲無 T1911_.46.0064c05: 前念滅後念生者。前不滅生名爲自性。今由 T1911_.46.0064c06: 滅生不滅望滅。豈非他性。他性滅中有生 T1911_.46.0064c07: 故生無生故生。有生是生生滅相違。乃是生 T1911_.46.0064c08: 生。何謂滅生。若滅無生無何能生。若滅有 T1911_.46.0064c09: 生性性破如前。若前念亦滅亦不滅後念生 T1911_.46.0064c10: 者。若滅已屬滅。若不滅已屬不滅。若不滅 T1911_.46.0064c11: 合滅能生。即是共生。共生自相違。相違何能 T1911_.46.0064c12: 生。又若各各有生。即有二過。各各無生合 T1911_.46.0064c13: 亦不生。若滅不滅中有生性者。爲有爲無。 T1911_.46.0064c14: 若性定有何謂滅不滅。若性定無亦何謂滅 T1911_.46.0064c15: 不滅。此不免斷常之失還墮共過。若前念 T1911_.46.0064c16: 非滅非不滅。而後念心生者 T1911_.46.0064c17: 非不滅。爲無此非滅非不滅。若有則非無 T1911_.46.0064c18: 因。若無無因不能生。若無因有生性者。此 T1911_.46.0064c19: 性即因。何謂無因。若無無不能生。如是四 T1911_.46.0064c20: 句推相續假求心不得。無四性實執心即 T1911_.46.0064c21: 薄。但有心名字。是字不住内外兩中間。亦 T1911_.46.0064c22: 不常自有。相續無性即世諦破性。名爲性 T1911_.46.0064c23: 空相續無名即眞諦破假。名爲相空性相 T1911_.46.0064c24: 倶空乃至作十八空如前説。是名從假以 T1911_.46.0064c25: 入空觀。若不得入者。猶計有心待於無心。 T1911_.46.0064c26: 相待惑起此與上異。因成取根塵兩法和合 T1911_.46.0064c27: 爲因成。相續竪取意根前後爲相續。竪望 T1911_.46.0064c28: 生滅此是別滅。別滅則狹。今相待假待於通 T1911_.46.0064c29: 滅。此義則寛。通滅者。如三無爲雖不併是 T1911_.46.0065a01: 滅而得是無生。待虚空無生而説心生即 T1911_.46.0065a02: 是相待假。上既不悟復因上惑共起此惑 T1911_.46.0065a03: 故言因兼。上惑猶在復起此惑故言過之。 T1911_.46.0065a04: 又因兼者。無生法塵待意根生。亦是因成。 T1911_.46.0065a05: 因上假心來續相待。即是相續。故言因兼。 T1911_.46.0065a06: 過之者。上兩假不於通滅起惑。今約通起 T1911_.46.0065a07: 豈非過之。釋既異舊而借彼語示相待假 T1911_.46.0065a08: 相耳。今檢此心爲待無生心生。爲待有 T1911_.46.0065a09: 生心生。爲待亦生亦無生而心生。爲待非 T1911_.46.0065a10: 生非不生而心生。若待無生而生心者。有 T1911_.46.0065a11: 此無生無此無生。若有生可待還是待有。 T1911_.46.0065a12: 何謂待無。有有相待即是自生。若無此無 T1911_.46.0065a13: 生無何所待。若秖待此無無而生心者。一 T1911_.46.0065a14: 切無無亦應生心。無望於有無即是他生 T1911_.46.0065a15: 也。又無生雖無而有生性。待此性故而知 T1911_.46.0065a16: 有心。此性爲已生爲未生。若已生。生即是 T1911_.46.0065a17: 於生。何謂爲性。性若未生。未生何能生。若 T1911_.46.0065a18: 待生而心生者。生還待生長應待長。既無 T1911_.46.0065a19: 此義。何得心生。若待生無生故有心生。如 T1911_.46.0065a20: 待長短得有於長。此墮二過。各有。則二生 T1911_.46.0065a21: 並。各無。全不可得如前。若待非生非無生 T1911_.46.0065a22: 而有心生者。論云。從因縁生尚不可。何況 T1911_.46.0065a23: 無因縁。又此無因爲有爲無。若有還是待 T1911_.46.0065a24: 有。若無還是待無。何謂無因。若言有性性 T1911_.46.0065a25: 爲有爲無。性若是有爲生非生。若生已是 T1911_.46.0065a26: 生何謂爲性。若無生云何能生。如是四句 T1911_.46.0065a27: 推相待假求心生不可得。執心即薄。不起 T1911_.46.0065a28: 性實。但有名字。名字之生生則非生。是字不 T1911_.46.0065a29: 在内外中間。亦不常自有。是字無所有。求 T1911_.46.0065b01: 性不可得世諦破性。是名性空。求名不可 T1911_.46.0065b02: 得眞諦破假。是名相空。復次此性相中求 T1911_.46.0065b03: 陰入界不可得。即是法空。性相中求人我知 T1911_.46.0065b04: 見不可得。名衆生空。乃至作十八空如前 T1911_.46.0065b05: 説。是名從假入空慧眼得開見第一義。非 T1911_.46.0065b06: 但有見三假惑除。一切見惑無不清淨正智 T1911_.46.0065b07: 現前。是名無生門通於止觀。亦是止觀成 T1911_.46.0065b08: 無生門。若不悟者當善用止觀巧破見假。 T1911_.46.0065b09: 信法迴轉成方便道伏於有見。無量煩惱悉 T1911_.46.0065b10: 皆被伏。伏故名善有漏五陰也。以被伏故 T1911_.46.0065b11: 有見不起。度入無見計中如後破。夫破見 T1911_.46.0065b12: 之由聞思不定。若上根人聞觀於生知生 T1911_.46.0065b13: 無生破執得悟。中根執輕成伏見方便善 T1911_.46.0065b14: 有漏五陰。下根執重猶懷取著聞破生不 T1911_.46.0065b15: 得生。謂無生是實。更起無生見。又當總別 T1911_.46.0065b16: 破之。總破者如大品云。識無生尚不可得。 T1911_.46.0065b17: 何況識生。又識生尚不可得。何況識無生。 T1911_.46.0065b18: 生與無生倶不可得。楞伽經中又廣破無生 T1911_.46.0065b19: 見。然無生之理非識所知。云何謂情捨有 T1911_.46.0065b20: 縁無。如歩屈蟲。又似獼猴。不應虚妄執 T1911_.46.0065b21: 此見著。是爲總破。別破者。行人用止觀破 T1911_.46.0065b22: 因成三假不得性相。泯然入定不見内外 T1911_.46.0065b23: 亦無前後。無相形待。寂然定住。或豁亡身 T1911_.46.0065b24: 心一切都淨。便發此無心自謂得無生止 T1911_.46.0065b25: 觀定慧已成。而起見著著此空想。諸佛不 T1911_.46.0065b26: 化。何故不化。觀心推畫。發一分細定生一 T1911_.46.0065b27: 分空解。此是空見法塵與心相應。何關無 T1911_.46.0065b28: 生。釋論簡外道佛法二倶觀空。云何有異。 T1911_.46.0065b29: 外道愛著觀空智慧。即是向者所發空塵謂 T1911_.46.0065c01: 爲涅槃。即有能觀者。能觀者便成身見。身 T1911_.46.0065c02: 見故即有利鈍十使乃至八十八等。生死浩 T1911_.46.0065c03: 然如前説。如是罪過。皆由空塵而起。障眞 T1911_.46.0065c04: 失道豈會涅槃。是名外道觀空。佛弟子觀 T1911_.46.0065c05: 無生。若發空心空心生時即知是愛。何者。 T1911_.46.0065c06: 生名愛法。愛法即是無明。無明生我見等八 T1911_.46.0065c07: 十八使。一一皆具三假之惑。終不執謂是 T1911_.46.0065c08: 眞無生。云何三假。良由上來有見三假被伏 T1911_.46.0065c09: 度入無見。無生法塵對意根。一念空心生。 T1911_.46.0065c10: 即因成假。以生心滅故無生心生。是相續 T1911_.46.0065c11: 假。豁爾無生待於有生。是相待假。當推此 T1911_.46.0065c12: 無生心生。爲意根生爲法塵生。爲合爲離。 T1911_.46.0065c13: 若意根生者。爲根生爲識生。若根生。爲根 T1911_.46.0065c14: 中有識故生識。爲無識故生識。若根有 T1911_.46.0065c15: 識。爲是根爲非根。識若是根。則無能所。 T1911_.46.0065c16: 根若無識。何能生識。若根有生識之性。此 T1911_.46.0065c17: 性爲有爲無。性若有者。識性與識爲一爲 T1911_.46.0065c18: 異。若一。性即是識。若異。異何能生。自生中 T1911_.46.0065c19: 檢心不可得。具如上説。若由塵起無生心 T1911_.46.0065c20: 者。塵爲有心爲無心。若有心則無能所。 T1911_.46.0065c21: 若無無不能生。又塵爲一爲異。一則無能 T1911_.46.0065c22: 所。異則不能生。檢他心不可得。具如上説。 T1911_.46.0065c23: 若根塵合有無生心生者。此有二過。如前
T1911_.46.0065c26: 心。不自不他不共不離。無四性。無四性 T1911_.46.0065c27: 故名性空。性空即無心而言心者。但有名 T1911_.46.0065c28: 字。名字不在内外是名相空。乃至十八空 T1911_.46.0065c29: 如上説。是爲從假入空見第一義。非但無 T1911_.46.0066a01: 見假破上惑下障一切皆除。得正智慧。若未 T1911_.46.0066a02: 去者。勤用止觀善巧修習。信法迴轉成方 T1911_.46.0066a03: 便道。伏於苦集。所有陰界入等。八十八使皆 T1911_.46.0066a04: 悉被伏。以被伏故名善有漏也。勤修力故 T1911_.46.0066a05: 無見中假不復得起。度入有無假中如後
T1911_.46.0066a08: 豁發亦有亦無與心相應。即便謂言若無心 T1911_.46.0066a09: 者。誰知無生。無生是無。知即是有。發此心 T1911_.46.0066a10: 時受是亦有亦無見。謂是事實堅著不可 T1911_.46.0066a11: 捨不知過患。如長爪自謂有道。實是苦 T1911_.46.0066a12: 集。不能識故。佛點示之即便得悟。發見 T1911_.46.0066a13: 之人亦復如是。迷此見毒不識正眞。若 T1911_.46.0066a14: 聞指示執心颯解。云何指示。大品五受皆不 T1911_.46.0066a15: 受。汝云何受是亦有亦無法塵。豈非受陰。 T1911_.46.0066a16: 縁此像貎行用此法了別此法。四陰宛然。 T1911_.46.0066a17: 如此受想皆名汚穢。是見依色陰。又意根 T1911_.46.0066a18: 受是亦有亦無法塵即是界。根塵相渉即是 T1911_.46.0066a19: 入。是名苦也。又我能行能受能知此法假 T1911_.46.0066a20: 名。即起我見。我見既生即有邊見。若撥因 T1911_.46.0066a21: 果是邪見。計此爲道是戒取。計爲涅槃是 T1911_.46.0066a22: 見取。違瞋順喜我解慢他。不識苦集即癡。 T1911_.46.0066a23: 後當大疑。如是等十使。歴三界具八十八。 T1911_.46.0066a24: 違於實道順於生死。悉於亦有亦無見心 T1911_.46.0066a25: 中生。又此見心即備三假。例前可知。今破 T1911_.46.0066a26: 此見三假者。還用四句。一一例前可解。如 T1911_.46.0066a27: 是破已。三假四句陰入皆無實性。即是性 T1911_.46.0066a28: 空。但有名字。名字即空。是名相空。性相既 T1911_.46.0066a29: 空。乃至十八空如上説。即是入第一義正 T1911_.46.0066b01: 智現前。若不入者善用悉檀。信法迴轉巧 T1911_.46.0066b02: 修止觀。伏於諸見。令成方便善有漏法。亦 T1911_.46.0066b03: 有亦無見雖伏不起。仍度入非有非無見 T1911_.46.0066b04: 中。如後破。次破非有非無見者。上勤用方 T1911_.46.0066b05: 便伏有無見。豁然更發離有無心。所以者 T1911_.46.0066b06: 何。心若定有不可令無。心若定無不可令 T1911_.46.0066b07: 有。云何乃謂亦有亦無。若不定有則非有。 T1911_.46.0066b08: 若不定無則非無。非有者非生也。非無 T1911_.46.0066b09: 者非滅也。出於有無之表是名中道。與中 T1911_.46.0066b10: 論同。何以故。前有見是因縁生法。無見是即 T1911_.46.0066b11: 空。亦有亦無是即假。今是即中。堅著此心 T1911_.46.0066b12: 計以爲實。是人能起無量過患。何以故。汝 T1911_.46.0066b13: 謂此心爲實者。乃以虚語爲實語。生語 T1911_.46.0066b14: 見故。故非眞實。若眞實者此心應是常樂 T1911_.46.0066b15: 我淨。此心生滅故非常。受此心故非樂。不 T1911_.46.0066b16: 自在故非我。汚穢故非淨。我心生故是身 T1911_.46.0066b17: 見。身見有無未免非有非無。如屈歩蟲。是 T1911_.46.0066b18: 名邊見。謂非有非無見以爲中道通諸 T1911_.46.0066b19: 生死。是愚癡論。非道非字謂是道字。是名 T1911_.46.0066b20: 戒取。謂非有非無心爲涅槃。具陰界入利 T1911_.46.0066b21: 鈍等使。是名見取。謂非有非無以爲正法。 T1911_.46.0066b22: 乃破一切世間因果故名非有。破一切出 T1911_.46.0066b23: 世間因果故名非無。破正見威儀尚不當 T1911_.46.0066b24: 世間道理。云何能當出世道理。寧起我見 T1911_.46.0066b25: 如須彌山。不惡取空不正爲正。是名邪 T1911_.46.0066b26: 見。若順歎則愛。違毀則瞋。不識此心毒草 T1911_.46.0066b27: 藥王則癡。自擅陵他則慢。後當大疑。略過 T1911_.46.0066b28: 有十。廣不可盡。如是等過皆從非有非無
T1911_.46.0066c04: 示其道。諸見若伏若無。是示其滅。夫一切 T1911_.46.0066c05: 外道邪解。佛法僻計。無量過患。皆用四諦 T1911_.46.0066c06: 破之。無不革凡成聖。如來初説阿含四 T1911_.46.0066c07: 諦之力。尚能如此。何況大乘三種四諦。何 T1911_.46.0066c08: 所不破耶。若非有非無見破者。一切諸惑亦 T1911_.46.0066c09: 悉斷壞。發正智慧。是名從假入空見第 T1911_.46.0066c10: 一義。若不入者。當用止觀信法迴轉。善巧 T1911_.46.0066c11: 四隨方便修習。伏諸見惑執心即薄。住方 T1911_.46.0066c12: 便道成善有漏法。此見不起度入無言説
T1911_.46.0066c15: 得此意。終不謬計也。章節雖煩番番不雜。 T1911_.46.0066c16: 能了此者可與論道。兀然如盲若爲識乳。 T1911_.46.0066c17: 次破無言説見假者。若能如上破者。或進 T1911_.46.0066c18: 發定慧豁然明靜。復起異解。謂適有此有 T1911_.46.0066c19: 即有生死。四句皆假虚妄不實。理在言外 T1911_.46.0066c20: 絶於四句。乃是無生。謂出四句實不出也。 T1911_.46.0066c21: 略有三種四句外。一單。二複。三具足。若謂 T1911_.46.0066c22: 理在言外者。乃是出單四句外。不出複見 T1911_.46.0066c23: 第二句。亦不出具足見初句。故知見網蒙密 T1911_.46.0066c24: 難可得出。法華云。魑魅魍魎處處皆有。複 T1911_.46.0066c25: 具諸見一一皆有三假苦集。破假之觀皆如 T1911_.46.0066c26: 上説。若人能於諸見修習道品。皆應節節 T1911_.46.0066c27: 得悟。從假入空見第一義。若未得入者。 T1911_.46.0066c28: 單複具足一切諸見悉皆被伏。成善有漏五 T1911_.46.0066c29: 陰。見不得起或進發禪解。又復言出單複 T1911_.46.0067a01: 具足四句之外。言語道斷心行處滅。泯然清 T1911_.46.0067a02: 淨。即是無生絶言之道。如此計者還是不可 T1911_.46.0067a03: 説絶言之見。何關正道。徒謂絶言言終不 T1911_.46.0067a04: 絶。何以故。待不絶而論絶。絶還是待。待對 T1911_.46.0067a05: 得起不應言絶。如避虚空豈有免理。又 T1911_.46.0067a06: 竪破不絶者。心不絶故。無言見具起一切 T1911_.46.0067a07: 生死因果。云何稱絶。上來節節皆有横竪兩 T1911_.46.0067a08: 破。於一有見是横破。重累四見是竪破。因 T1911_.46.0067a09: 戒假是横破。相續假是竪破。相待假是亦横 T1911_.46.0067a10: 亦竪破。總破是非横非竪破。大途秖是横 T1911_.46.0067a11: 破。今當竪破。汝執心是有。有即是生。汝是 T1911_.46.0067a12: 何等生。爲是五停總別念處煗頂忍世第一 T1911_.46.0067a13: 生。爲是苦忍眞明生。爲是重慮思惟生。爲 T1911_.46.0067a14: 是乾慧似道生。爲是八人見諦生。爲是神通 T1911_.46.0067a15: 遊戲誓扶習氣生。爲是三賢伏道似解生。爲 T1911_.46.0067a16: 是十聖眞解生。爲是鐵輪似道生。爲是銅輪 T1911_.46.0067a17: 眞道生。爲是遍法界自在生。用此諸生勘 T1911_.46.0067a18: 汝執心。全無氣分。而言非見孰是見乎。若 T1911_.46.0067a19: 計心是無生無即不生。汝是何等不生。爲 T1911_.46.0067a20: 是見不生。爲是思不生。爲習氣不生。爲塵 T1911_.46.0067a21: 沙不生。爲無明不生。爲業不生。爲報不生。 T1911_.46.0067a22: 爲行不生。爲理不生。世人云。不生不生即 T1911_.46.0067a23: 是佛。秖道是法佛。今釋此語即是三佛。理 T1911_.46.0067a24: 不生即法佛。無明不生即報佛。塵沙見思不 T1911_.46.0067a25: 生即應佛。又無明不生即法佛。見思不生即 T1911_.46.0067a26: 報佛。塵沙不生即應佛。又業行位不生即應 T1911_.46.0067a27: 佛。智業不生即報佛。理不生即法佛。又應佛 T1911_.46.0067a28: 從縁因生。報佛從了因生。法佛從正因 T1911_.46.0067a29: 生。三佛生即無生。無生即三佛生。若聞阿字 T1911_.46.0067b01: 門即解一切義。云何秖作一解耶。利 T1911_.46.0067b02: 地徹至金剛。聞一不生遍解法界不生。將 T1911_.46.0067b03: 諸不生勘汝執心。了無一分非見是何。有 T1911_.46.0067b04: 人難中論云。不生不滅未會深理。何者。煩 T1911_.46.0067b05: 惱是生法。三相遷謝是滅法。秖不此生滅 T1911_.46.0067b06: 故言不生不滅。但是入空不見中意。中論 T1911_.46.0067b07: 師解云。不生不滅者。不不生不不滅以顯 T1911_.46.0067b08: 中道。此解扶中而傷文失義。何者。龍樹之 T1911_.46.0067b09: 意兼通含別故言不生不滅。不生者不二 T1911_.46.0067b10: 十五有之生。不三相遷滅之滅。能破二十種 T1911_.46.0067b11: 身見。成須陀洹乃至無學。豈非兼申通意 T1911_.46.0067b12: 亦兼三藏意。若生若滅皆屬於生。涅槃但空 T1911_.46.0067b13: 唯屬寂滅。不此之生不此之滅。雙遮二邊。 T1911_.46.0067b14: 豈非含別之意。若生滅是因縁所生法。即空 T1911_.46.0067b15: 即假即中。即空故不生。即假故不滅。不生不 T1911_.46.0067b16: 滅即是中道。按文解釋兼二含別顯中。四 T1911_.46.0067b17: 義宛然。龍樹之巧以不生不滅一句。廣攝諸 T1911_.46.0067b18: 法。乃會摩訶衍耳。若開脣動舌重吃鳳兮 T1911_.46.0067b19: 之聲。抽筆染毫加於點淰之字。秖得一意 T1911_.46.0067b20: 全失三門。懸疣附贅。雖欲補助還成漏失。 T1911_.46.0067b21: 今解不生一句。何啻含於四義。且略出十不 T1911_.46.0067b22: 生不不生意也。一者一切法可破可壞。一 T1911_.46.0067b23: 切語可轉。非有非無。絶言離句無一法 T1911_.46.0067b24: 入心。是一不生。不生亦不生。故名不不生。 T1911_.46.0067b25: 雖情謂不生而實是生。如非想謂言無想 T1911_.46.0067b26: 而成就細想。此乃邪見外道之不不生也。二 T1911_.46.0067b27: 者犢子道人計我在第五不可説藏中。此是 T1911_.46.0067b28: 一不生。不生亦不生故名不不生。若三藏二 T1911_.46.0067b29: 乘斷三界見思。一不不見。一不不思。故名 T1911_.46.0067c01: 不不生。而習氣猶生。若三藏佛正習倶盡名 T1911_.46.0067c02: 不不生。一不不正一不不習。故言不不生。此 T1911_.46.0067c03: 析法不不生。若通教體見本不生。體思本 T1911_.46.0067c04: 不生。故言不不生。思益云。我於無生無作 T1911_.46.0067c05: 而得作證。二乘雖體不見思而習氣猶生。 T1911_.46.0067c06: 通教佛坐道場正習倶盡。亦是不不生。此 T1911_.46.0067c07: 乃分段不不生耳。若別教人斷通別惑。一不 T1911_.46.0067c08: 不通一不不別。名不不生。此一品一分二品 T1911_.46.0067c09: 二分不不生耳。上分猶生。若別教佛上分盡 T1911_.46.0067c10: 名不不生。此猶是方便權説不不＊生。若圓 T1911_.46.0067c11: 人一不不通一不不別。名不不生。猶居因 T1911_.46.0067c12: 地猶有上地行智報等生在。若妙覺智滿其 T1911_.46.0067c13: 智更不生。無明究竟盡。惑更不生。行智報 T1911_.46.0067c14: 等畢竟不不生。又眞理極故一不不生。圓理 T1911_.46.0067c15: 極故一不不生。又理本本不生。今亦不不生。 T1911_.46.0067c16: 若作單不生語攝法亦盡。如前説。若作不 T1911_.46.0067c17: 不生語攝法亦盡。汝作不生齊何處不生。 T1911_.46.0067c18: 汝作不不生。復齊何處不不生。他尚不識 T1911_.46.0067c19: 外道不不生。況識最後不不生。那得不愜 T1911_.46.0067c20: 是見。當苦破之。竪破亦有亦無見非有非 T1911_.46.0067c21: 無見。如上菩提心中釋名絶待中示其相 T1911_.46.0067c22: 也。若謂心亦生亦不生者。爲是何等亦生 T1911_.46.0067c23: 亦不生。爲是見不生而眞生。爲是思不生 T1911_.46.0067c24: 而眞生。爲是習不生而眞生。爲是塵沙不 T1911_.46.0067c25: 生通用生。爲是無明不生中道生。爲是内 T1911_.46.0067c26: 業不生外業生。爲是内報不生外報生。爲 T1911_.46.0067c27: 是小行不生大行生。爲是偏理不生圓理 T1911_.46.0067c28: 生。而言亦生亦不生。若非如此等亦生亦 T1911_.46.0067c29: 不生。非見何謂。若言心非生非不生者。爲 T1911_.46.0068a01: 是何等非生非不生。爲是析斷常非生非不 T1911_.46.0068a02: 生爲體斷常非生非不生。爲是八地道觀 T1911_.46.0068a03: 雙流非生非不生。爲是初地破生死得涅 T1911_.46.0068a04: 槃非生非不生。爲是十地後果非生非不生。 T1911_.46.0068a05: 爲是初住雙遮二邊非生非不生。爲是十 T1911_.46.0068a06: 行増進中道非生非不生。爲是十迴向非生 T1911_.46.0068a07: 非不生。爲是十地非生非不生。爲是妙覺極 T1911_.46.0068a08: 地非生非不生。既非此等非生非不生非見 T1911_.46.0068a09: 是何。若絶言者。絶言甚多是何等絶言。單四 T1911_.46.0068a10: 句外亦稱絶言。複外具外亦稱絶言。如婆 T1911_.46.0068a11: 羅門受唖法者。亦是絶言。又長爪一切法不 T1911_.46.0068a12: 受。亦是絶言。犢子云。世諦有我我在不可 T1911_.46.0068a13: 説藏中。不可説亦是絶言。三藏入實證眞亦 T1911_.46.0068a14: 不可説。故身子云。吾聞解脱之中無有言 T1911_.46.0068a15: 説。三藏解脱凡有四門入實。即有四種不可 T1911_.46.0068a16: 説。通教三乘人同以無言説道斷煩惱。亦 T1911_.46.0068a17: 有四門不可説。別教人觀常住理無言無説。 T1911_.46.0068a18: 亦有四門不可説。圓教不可宣示。淨名杜 T1911_.46.0068a19: 口文殊印之。此亦有四門不可説。不可説 T1911_.46.0068a20: 衆多。汝所計不可説。爲是何等。汝尚不及 T1911_.46.0068a21: 犢子不可説。何況三藏四不可説。何以故。犢 T1911_.46.0068a22: 子謂不可説爲世諦。不計爲涅槃。汝計爲 T1911_.46.0068a23: 實故知不及犢子。犢子尚是見汝寧非見。 T1911_.46.0068a24: 爲此見故廣起煩惱浩然。如前説。更重破 T1911_.46.0068a25: 絶言者。汝謂絶言在四句外。今明十種四 T1911_.46.0068a26: 句。汝之絶言在何等四句外。十種者。一往四 T1911_.46.0068a27: 句。無窮四句。結位四句。襵牒四句。得悟四 T1911_.46.0068a28: 句。攝屬四句。權實四句。開顯四句。失意四 T1911_.46.0068a29: 句。得意四句。一往四句者。凡聖通途皆論四 T1911_.46.0068b01: 句。此意可知。無窮四句者。四四瀾漫無貲。
T1911_.46.0068b04: 亡。即凡夫四句。若無句義爲句義。是聖人 T1911_.46.0068b05: 四句。襵牒四句者。結凡夫四句牒爲有句。 T1911_.46.0068b06: 牒二乘爲無句。牒菩薩爲亦有亦無句。牒 T1911_.46.0068b07: 佛爲非有非無句。得悟四句者。隨句入處 T1911_.46.0068b08: 即成悟入之門。四句即成四門。攝屬四句 T1911_.46.0068b09: 者。隨諸句門悟入何法。以法分之屬諸法 T1911_.46.0068b10: 門也。權實四句者。諸法四句之門。三四爲 T1911_.46.0068b11: 權一四爲實也。開顯四句者。開一切四句 T1911_.46.0068b12: 皆入一實四句。若入實四句皆不可説也。 T1911_.46.0068b13: 佛教四句齊此。失意四句者。執佛四句而 T1911_.46.0068b14: 起諍競。過同凡夫也。得意四句者。菩薩見 T1911_.46.0068b15: 失意之過。作小大論申佛兩四句。破執遣 T1911_.46.0068b16: 迷則有得意四句。作論之功息矣。若不愜 T1911_.46.0068b17: 是絶言見者。前諸四句。汝出何等四句外。 T1911_.46.0068b18: 而謂理在言外耶。前横破四句。今竪破四 T1911_.46.0068b19: 句之言外也。今世多有惡魔比丘。退戒還 T1911_.46.0068b20: 家懼畏驅策。更越濟道士。復邀名利誇談 T1911_.46.0068b21: 莊老。以佛法義偸安邪典。押高就下推尊 T1911_.46.0068b22: 入卑。概令平等。以道可道非常道。名可 T1911_.46.0068b23: 名非常名。均齊佛法不可説示。如蟲食 T1911_.46.0068b24: 木偶得成字。檢校道理邪正懸絶。愚者所 T1911_.46.0068b25: 信智者所蚩。何者。如前所説諸生諸不生 T1911_.46.0068b26: 諸四句諸不可説。汝尚非單四句外不可説。 T1911_.46.0068b27: 何況複外。何況具足外。何況犢子耶。尚非犢 T1911_.46.0068b28: 子。何況三藏通別圓耶。諸法理本往望常名 T1911_.46.0068b29: 常道。云何得齊。教相往望已不得齊。況以 T1911_.46.0068c01: 苦集往檢過患彰露。云何得齊。況將道品 T1911_.46.0068c02: 往望。云何得齊正法之要。本既不齊迹亦 T1911_.46.0068c03: 不齊。佛迹世世是正天竺金輪刹利。莊老是 T1911_.46.0068c04: 眞丹邊地小國柱下書史。宋國漆園吏。此云 T1911_.46.0068c05: 何齊。佛以三十二相八十種好。纒絡其身。莊 T1911_.46.0068c06: 老身如凡流。凡流之形痤小醜篾。經云。閻浮 T1911_.46.0068c07: 提人形状如鬼。云何齊佛。佛説法時放光 T1911_.46.0068c08: 動地。天人畢會叉手聽法。適機而説。梵響 T1911_.46.0068c09: 如流辯不可盡。當於語下言不虚發聞皆 T1911_.46.0068c10: 得道。老在周朝主上不知群下不識。不敢 T1911_.46.0068c11: 出一言諫諍。不能化得一人。乘壞板車 T1911_.46.0068c12: 出關西。竊説尹喜有何公灼。又漆園染毫 T1911_.46.0068c13: 題簡句治改足。軋軋若抽。造内外篇以規 T1911_.46.0068c14: 顯達。誰共同聞復誰得道。云何得齊。如是 T1911_.46.0068c15: 不齊其義無量。倦不能説。云何以邪而干 T1911_.46.0068c16: 於正。復次如來行時。帝釋在右梵王在左。 T1911_.46.0068c17: 金剛前導四部後從。飛空而行。老自御薄板 T1911_.46.0068c18: 青牛車。向關西作田。莊爲他所使看守漆 T1911_.46.0068c19: 樹。如此擧動復云何齊。如來定爲轉輪聖帝。 T1911_.46.0068c20: 四海顒顒待神寶至。忽此榮位出家得佛。 T1911_.46.0068c21: 老仕關東悋小吏之職。墾農關西惜數畝 T1911_.46.0068c22: 之田。公私怱遽不能棄此。云何言齊。盲人 T1911_.46.0068c23: 無眼信汝所説。有智慧者愍而怪之。是 T1911_.46.0068c24: 故當知汝不可説。是絶言之見。三假具足 T1911_.46.0068c25: 苦集成就。生死宛然。抱炬自燒甚可傷痛。
T1911_.46.0068c28: 云是第四句。絶言出過四句。一往聞語謂 T1911_.46.0068c29: 言出過。理則不然。言不生者見心不生。 T1911_.46.0069a01: 既不生即不滅。故言不生不滅。絶言見心 T1911_.46.0069a02: 生一切愛見疑慢。云何以生滅破他不生 T1911_.46.0069a03: 不滅。愚癡戲論不應如此。又問。起不生不 T1911_.46.0069a04: 滅見。此復云何。答。應有六句。絶言破不生 T1911_.46.0069a05: 不滅。不生不滅破絶言。絶言修不生不滅。 T1911_.46.0069a06: 不生不滅修絶言。絶言即不生不滅。不生不
T1911_.46.0069a09: 從。魚王貝母衆使具足。結業蕪蔓生死浩然。 T1911_.46.0069a10: 一人經歴尚無邊畔。何況多人。當知見惑大 T1911_.46.0069a11: 可怖畏。勤用止觀而摧伏之。若起單見。 T1911_.46.0069a12: 用止觀四句逐體破之。若避單入複避複 T1911_.46.0069a13: 入具。避具入絶言。無趣薳起。止觀逐之。 T1911_.46.0069a14: 無遠不屆。常寂常照治之不休。如金剛刀 T1911_.46.0069a15: 所擬皆斷。取悟爲期。能如是觀雖不發 T1911_.46.0069a16: 眞。諸見被伏成方便五陰。若得入空衆見 T1911_.46.0069a17: 消盡。故初果所破如竭四十里水。功夫甚 T1911_.46.0069a18: 大。恐聞者生疑。略斷三結。餘殘不盡如一 T1911_.46.0069a19: 渧水。思雖未盡見已無餘。從多爲言亦得 T1911_.46.0069a20: 明破法遍也。問。從假入空破無量見。下二 T1911_.46.0069a21: 觀復何所破。答。入空之觀破見及思。束而 T1911_.46.0069a22: 言之秖是破有。次觀所破秖是破無。中觀 T1911_.46.0069a23: 所破雙非二邊正顯中道。故釋論云。有無 T1911_.46.0069a24: 二見滅無餘。稽首佛所尊重法。故知諸見 T1911_.46.0069a25: 縱横尚不爲第二觀所破。云何謬謂爲眞 T1911_.46.0069a26: 法耶。問。束生死爲有。束二乘爲無。有見 T1911_.46.0069a27: 縱横無量。無亦應然。答。凡夫妄計觸處生 T1911_.46.0069a28: 著。是故有多。二乘已斷見思無復横計。唯 T1911_.46.0069a29: 證於空。大乘破之。名爲空見耳。二料簡得 T1911_.46.0069b01: 失者。問。如此止觀隨逐諸見有何得失。 T1911_.46.0069b02: 答。當四句料簡。一故惑不除新惑又生。二 T1911_.46.0069b03: 故惑除新惑又生。三故惑不除新惑不生。四 T1911_.46.0069b04: 故惑除新惑不生。一譬如服藥故病不差 T1911_.46.0069b05: 藥更成病。二所治病差而藥作病。三病雖 T1911_.46.0069b06: 不差藥不成妨。四故病既差藥亦隨歇。前 T1911_.46.0069b07: 二種是外道得失相。後二種是佛弟子得失 T1911_.46.0069b08: 相。所以者何。本用止觀治生死惑。而貪欲 T1911_.46.0069b09: 之心都不休息。因此止觀。更發諸見破因 T1911_.46.0069b10: 破果無所不爲。是則故惑不除而新惑更 T1911_.46.0069b11: 起也。二修止觀時貪求衣食。諸鈍煩惱息 T1911_.46.0069b12: 而不起。忍耐寒苦刀割香塗不生憎愛。財 T1911_.46.0069b13: 物得失其心平等。而執見之心甚可怖畏。如 T1911_.46.0069b14: 渇馬護水搪揬破壞。撥無因果。是則故惑去 T1911_.46.0069b15: 而新惑生。此兩屬外道。愛處生愛瞋處生 T1911_.46.0069b16: 瞋。若學止觀墮如此者。同彼外道也。三 T1911_.46.0069b17: 佛弟子修此止觀爲方便道。深識見愛無 T1911_.46.0069b18: 明因縁。介爾心起即知三假。止觀隨逐破性 T1911_.46.0069b19: 破相。雖復貪瞋尚在而見著已虚。六十二 T1911_.46.0069b20: 等被伏不起。是名故惑不除而新惑不生。 T1911_.46.0069b21: 是爲方便道中人也。四若能如此三假四觀 T1911_.46.0069b22: 逐念檢責。體達虚妄性相倶空。豁然發眞 T1911_.46.0069b23: 即得見理。非唯故病永除新病不發。是爲
T1911_.46.0069b26: 者。依三藏法是總別念處。正伏四倒四倒 T1911_.46.0069b27: 不生煗即得發。成方便等位。進破諸見發 T1911_.46.0069b28: 眞成聖。即初果位也。若依通教伏見之位。 T1911_.46.0069b29: 是乾慧地。若得理水沾心即成性地。若進 T1911_.46.0069c01: 破見者。即是八人見地位也。若依別教伏 T1911_.46.0069c02: 見者。是鐵輪十信位。破見是銅輪十住位。 T1911_.46.0069c03: 若依圓教伏見是五品弟子位。破見是六 T1911_.46.0069c04: 根清淨位。斷伏名同觀智大異。三藏觀思議 T1911_.46.0069c05: 眞析法觀智伏斷。通教觀思議眞體法觀智 T1911_.46.0069c06: 伏斷。別教雖知中道次第觀智伏斷。圓教 T1911_.46.0069c07: 即中一心觀智伏斷。不可聞名仍混其義。 T1911_.46.0069c08: 問。若伏見假入賢位者。故惑雖未差新 T1911_.46.0069c09: 惑不應生。那得修止觀時有諸見境發。 T1911_.46.0069c10: 答。此發宿習。宿習之見還是故惑。如人服 T1911_.46.0069c11: 藥藥撃宿病。宿病既動須臾自差。非是藥 T1911_.46.0069c12: 爲新病也。問。何不直明別圓入空破假位。 T1911_.46.0069c13: 而明三藏通教等入空位爲。答。上明修發 T1911_.46.0069c14: 不修發十境交互等。欲示行人淺深法故。 T1911_.46.0069c15: 叙諸位耳。又欲明半滿之位令行者識之 T1911_.46.0069c16: 耳。又半字入空法。悉是別圓助道方便。又多 T1911_.46.0069c17: 僕從而侍衞之。即其義也。又豈離方便而 T1911_.46.0069c18: 別有眞實。即此半字而是滿字。故云。二乘 T1911_.46.0069c19: 若智若斷。即是菩薩無生法忍也。體假入空 T1911_.46.0069c20: 結成止觀義者。諸見輪息一受不退。永寂 T1911_.46.0069c21: 然名爲止。達見無性性空相空。名爲觀。見 T1911_.46.0069c22: 眞諦理名爲不生。理既不生理亦不滅。是 T1911_.46.0069c23: 爲不生不滅名無生忍。又見惑不生名因 T1911_.46.0069c24: 不生。不受三惡報生。名果不生。因果不生 T1911_.46.0069c25: 亦復不滅。不生不滅名無生忍。是爲無生門 T1911_.46.0069c26: 通於止觀。亦是止觀成無生門。從假入空 T1911_.46.0069c27: 破見惑遍竟
T1911_.46.0070a01: T1911_.46.0070a02:
T1911_.46.0070a05: 門人灌頂記 T1911_.46.0070a06: 第二體思假入空破法遍者。即爲三。一明 T1911_.46.0070a07: 思假。二明體觀。三明其位。思假者。謂貪瞋 T1911_.46.0070a08: 癡慢。此名鈍使亦名正三毒。歴三界爲 T1911_.46.0070a09: 十。又約三界凡九地。地地有九品。合八十 T1911_.46.0070a10: 一品。皆能潤業受三界生。初果猶七反未 T1911_.46.0070a11: 盡。如燈滅方盛。雖復有欲非婦不淫。雖 T1911_.46.0070a12: 復有瞋墾地不夭。雖復有愚不計性實。 T1911_.46.0070a13: 道共戒力任運如是。故稱正煩惱也。不同 T1911_.46.0070a14: 見惑瀾漫無方觸境生著。稱思惟者從解 T1911_.46.0070a15: 得名。初觀眞淺猶有事障。後重慮眞此惑 T1911_.46.0070a16: 即除。故名思惟惑也。數人云。欲界爲貪上 T1911_.46.0070a17: 界名愛。成論人難此語。上界有味禪貪下 T1911_.46.0070a18: 界有欲愛。愛貪倶通。何意偏判。若言下界 T1911_.46.0070a19: 貪重上界貪輕。貪輕可非貪耶。此亦是一 T1911_.46.0070a20: 並。但佛有時對縁別説。假名無定豈可一 T1911_.46.0070a21: 例。但令召得煩惱即須破除。何勞諍於貪 T1911_.46.0070a22: 愛。譬如除糞唯以却穢爲先分別非急。入 T1911_.46.0070a23: 道要在方便。名相傍耳。若欲委知毘曇成 T1911_.46.0070a24: 論備悉明之。可往彼尋。空假之觀今所論 T1911_.46.0070a25: 也○二明體觀者。若生滅門先用析智斷 T1911_.46.0070a26: 見。後還用析智重慮斷思。無生滅門初用 T1911_.46.0070a27: 體見入空。後還用體思重慮。更不餘途 T1911_.46.0070a28: 也。今體貪欲假入空者。欲惑九品一一品 T1911_.46.0070a29: 起。即有三假。如女有六欲。謂色欲形貎欲。 T1911_.46.0070b01: 威儀姿態欲言語音聲欲。細滑欲人相欲。分 T1911_.46.0070b02: 別云云。此六欲若觸行人能染汚諸根。内 T1911_.46.0070b03: 動血脈貪相外現。初果尚所未斷。何況凡 T1911_.46.0070b04: 夫。難陀餘習。衆中見女先共言談。欲動殘 T1911_.46.0070b05: 習。況正使者。法華云。不於女人身取能生 T1911_.46.0070b06: 欲想相而爲説法。若取此相。塵動意根 T1911_.46.0070b07: 起欲心者。即因成假。念起相續不斷遂致 T1911_.46.0070b08: 行事。即相續假。以有欲心相異無欲心。 T1911_.46.0070b09: 即相待假。假虚不實終不計之以爲道理。 T1911_.46.0070b10: 觀此欲心。爲從根生爲從塵生。爲共爲 T1911_.46.0070b11: 離。若從根生。未對塵時心應自起。若從 T1911_.46.0070b12: 塵生塵既是他於我何預。若共生者應起 T1911_.46.0070b13: 兩心。若無因生無因不可。四句推欲。欲無 T1911_.46.0070b14: 來處。既無來處亦無去處。無欲無句無來 T1911_.46.0070b15: 無去。畢竟空寂。利根之人如此觀時。思假 T1911_.46.0070b16: 一品去一分眞明顯。設未相應用四悉檀。 T1911_.46.0070b17: 信法迴轉善調止觀。即得相應。斷一品思 T1911_.46.0070b18: 顯一分眞云云。若鈍人於因成中觀。初品 T1911_.46.0070b19: 未去更於相續中觀。爲前念滅生。爲不滅 T1911_.46.0070b20: 生。爲亦滅亦不滅生。爲非滅非不滅生。若 T1911_.46.0070b21: 滅生。滅不能生。若不滅生。不滅則不生。若 T1911_.46.0070b22: 滅不滅生。性相違故。若離生。此則不可。四句 T1911_.46.0070b23: 無欲亦無於四。如此觀時即應得入成生 T1911_.46.0070b24: 法兩空。若不入者四悉巧修。修又不入更 T1911_.46.0070b25: 於相待中作觀例前可解。初品既爾。後八 T1911_.46.0070b26: 品亦然。破貪欲九品既爾。破瞋癡慢九品 T1911_.46.0070b27: 亦然 T1911_.46.0070b28: 理不生。九品惑盡即是因不生。欲界果不起 T1911_.46.0070b29: 即是果不生。不生故不滅。即是無生法忍云 T1911_.46.0070c01: 云。問。欲界煩惱定九品耶。答。若成論無礙道 T1911_.46.0070c02: 伏解脱道斷。唯論九品。若阿毘曇有方便道 T1911_.46.0070c03: 勝進道兩道伏。無礙道斷。解脱道證。證無 T1911_.46.0070c04: 惑處也。諸經多用。今且依之。若從見假入 T1911_.46.0070c05: 觀。無漏心疾不出觀斷不論品秩。修道容 T1911_.46.0070c06: 與得有方便。善巧修習信法迴轉。轉入勝 T1911_.46.0070c07: 進品。若數數勝進。當知品秩亦多。何啻有 T1911_.46.0070c08: 九。九者大分爲言耳。次破色界九品者。或 T1911_.46.0070c09: 用世智。或用無漏智。如慧解脱人亦無世 T1911_.46.0070c10: 禪。但用無漏得成無學。初果無禪者。進 T1911_.46.0070c11: 修重慮理用無漏智也。若倶解脱人。或用 T1911_.46.0070c12: 無漏智或用世智。今且依世智約得禪者 T1911_.46.0070c13: 爲便。若初習禪破於事障。發欲界定。破於 T1911_.46.0070c14: 性障即發色定。故云事障未來性障根本。 T1911_.46.0070c15: 性障若除初禪法起。八觸觸身五支功徳生。 T1911_.46.0070c16: 是初禪相。其中有味名貪。輕於不得者名 T1911_.46.0070c17: 慢。不知禪中苦集名癡。如此三惑復有 T1911_.46.0070c18: 九品。品品三假。色法八觸觸欲界意根等。即 T1911_.46.0070c19: 是因成。分別爲觀念念不斷。即相續。此發 T1911_.46.0070c20: 禪心異於不發。即是相待。若不觀破隨禪 T1911_.46.0070c21: 受生。何謂不生。今用四句止觀善巧修習。 T1911_.46.0070c22: 方便勝進一品惑斷。名無礙道。證無惑處 T1911_.46.0070c23: 即解脱道。一分惑除即因果等無生。是名從 T1911_.46.0070c24: 假入空也。相續相待用四觀觀假入空。亦 T1911_.46.0070c25: 如是。破初品既然餘八品亦如是。破貪既 T1911_.46.0070c26: 然破慢癡九品亦如是。若初禪破事障發 T1911_.46.0070c27: 中間。於此命終不生二禪。例如欲界性障 T1911_.46.0070c28: 不去不生初禪。今初禪破性二禪即發。與 T1911_.46.0070c29: 喜倶生猗喜樂四支等。此中有味有貪有 T1911_.46.0071a01: 慢有癡。各有九品。品品有三假。内淨法塵 T1911_.46.0071a02: 與意根合。是因成。内淨之心相續得生。待 T1911_.46.0071a03: 不内淨而有内淨。是爲三假。若不觀檢隨 T1911_.46.0071a04: 禪受生。今用止觀修習成方便勝進。無礙 T1911_.46.0071a05: 斷惑解脱證眞。入事理無生。若未入者。更 T1911_.46.0071a06: 觀相續相待。亦如是。餘八品亦如是。癡慢 T1911_.46.0071a07: 等亦如是。二禪亦有事障性障。事去發中 T1911_.46.0071a08: 間性去發三禪。與樂倶發。此樂深妙。聖人 T1911_.46.0071a09: 能捨凡夫捨爲難。此中有愛慢癡凡有九 T1911_.46.0071a10: 品。品品有三假。樂對意根樂心相續。待無 T1911_.46.0071a11: 樂有樂。若不觀察隨禪受生。今用四句觀 T1911_.46.0071a12: 慧破之。方便勝進無礙斷惑。解脱證眞成 T1911_.46.0071a13: 事理無生。若未去者。更修相續相待。及餘 T1911_.46.0071a14: 八品亦如是。癡慢九品亦如是。三禪亦有 T1911_.46.0071a15: 事性兩障。若破性障捨倶起時亦備愛慢 T1911_.46.0071a16: 癡。亦有九品三假。不動法對意根。即因成 T1911_.46.0071a17: 等。若不觀察隨禪受生。今用止觀方便勝 T1911_.46.0071a18: 進無礙解脱成事理無生。若未去者更觀相 T1911_.46.0071a19: 續相待亦如是。餘八品及癡慢等亦如是。 T1911_.46.0071a20: 若無想天留色滅心故名無想。情謂無想 T1911_.46.0071a21: 具足想在。例如斷事障性障猶存。終不出 T1911_.46.0071a22: 色。此名外道天。前破見心見心久去。當不 T1911_.46.0071a23: 生此天。或爲因縁事心起此定。即有三假 T1911_.46.0071a24: 等。亦用四觀破之。相續相待亦如是。若五 T1911_.46.0071a25: 那含天更練四禪。用無漏夾熏有漏。色定 T1911_.46.0071a26: 轉明果報轉勝。勝定起時。亦有愛慢癡九品 T1911_.46.0071a27: 三假之惑。用四觀體達無礙解脱。成事理 T1911_.46.0071a28: 無生。若未去。更修相續相待亦如是。餘八 T1911_.46.0071a29: 品亦如是。癡慢亦如是。色界四九三十六品 T1911_.46.0071b01: 不生竟。次破無色界九品者。若欲滅有對 T1911_.46.0071b02: 等三種之色。是時破事障發未到。破性障 T1911_.46.0071b03: 入空處。空處定亦具愛慢癡。還用四觀方 T1911_.46.0071b04: 便勝進成事理無生。若不去。更修相續相 T1911_.46.0071b05: 待亦如是。八品及癡慢等亦如是。先縁空 T1911_.46.0071b06: 空多則散。捨空縁識即得識定與心相應。 T1911_.46.0071b07: 亦具愛慢癡等惑。亦用四觀方便勝進等 T1911_.46.0071b08: 成事理無生。餘例可知。先縁識多定心分 T1911_.46.0071b09: 散。捨多識縁無所有識。若縁少識。豈得 T1911_.46.0071b10: 名無所有耶。則是用少識。豈得名不用 T1911_.46.0071b11: 處耶。今縁無所有入定。此法與心相應。亦 T1911_.46.0071b12: 具三假等亦用四觀。餘例可知。先識處如 T1911_.46.0071b13: 癰。無所有處如瘡。更有勝定名非有想非 T1911_.46.0071b14: 無想。阿毘曇婆沙云。非無想天之無想。非 T1911_.46.0071b15: 三空之有想。故言非有想非無想也。人師 T1911_.46.0071b16: 云。無想是色天異界不應仍此得名。就同 T1911_.46.0071b17: 界釋名。前無所有定已除想。今復除無想 T1911_.46.0071b18: 想無想兩捨。故言非有想非無想。大論云。 T1911_.46.0071b19: 一常有漏。三當分別。前三是亦有漏亦無漏。 T1911_.46.0071b20: 能發出世智名亦無漏。此定不發無漏。專 T1911_.46.0071b21: 是有漏。教門對機或覆或顯作如此説。自 T1911_.46.0071b22: 有人於此定中發無漏。此復云何。今且依 T1911_.46.0071b23: 教云云。此定雖無麁煩惱成就十種細法。 T1911_.46.0071b24: 如禪門。應知此定亦具三假。今一向用無 T1911_.46.0071b25: 漏智。破方便勝進無礙解脱成事理無生。九 T1911_.46.0071b26: 品亦如是。例前可知。若用世智斷諸思 T1911_.46.0071b27: 惑名盡智。無漏智斷名無生智。是名體思 T1911_.46.0071b28: 觀。破三界九九八十一品思惑盡。名破法 T1911_.46.0071b29: 遍也 T1911_.46.0071c01: 藏家破思位。二通家破思位。三別名名通家 T1911_.46.0071c02: 共位。四別名名通家菩薩位。三藏破思位者。 T1911_.46.0071c03: 成論明十六心正是初果位。異部明十六心 T1911_.46.0071c04: 是修道位。今且依修道。斷一品欲惑次第 T1911_.46.0071c05: 至第五品盡。皆名斯陀含向。若超斷至第 T1911_.46.0071c06: 五品名家家。次斷六品盡名斯陀含果。超 T1911_.46.0071c07: 斷至六品盡名一往來。次斷第七品至第 T1911_.46.0071c08: 八品名阿那含向。超斷至第八品名一種 T1911_.46.0071c09: 子。次斷第九品盡名阿那含果。畢竟不復 T1911_.46.0071c10: 還來欲界。次斷初禪初品至非想第八品。 T1911_.46.0071c11: 凡七十一品悉名阿羅漢向。六種那含位在 T1911_.46.0071c12: 其中。第九無礙道斷非想第九惑盡。第九解 T1911_.46.0071c13: 脱道證名阿羅漢果。三界思盡得盡智無生 T1911_.46.0071c14: 智。名煩惱不生。證八十一分眞空。名理不 T1911_.46.0071c15: 生。眞智慧足名智慧不生。不受生死名果 T1911_.46.0071c16: 報不生。若論支佛。更侵少習氣不生爲異 T1911_.46.0071c17: 耳。此約析假斷思判位。略如此也。二通家 T1911_.46.0071c18: 體思三乘共位者。如大品明乾慧地性地乃 T1911_.46.0071c19: 至第六地共聲聞。至七地共支佛。至八地 T1911_.46.0071c20: 九地共菩薩。菩薩地轉入第十。名佛地。所 T1911_.46.0071c21: 言共地而有高下者。論云。三人同斷正使。 T1911_.46.0071c22: 同入有餘無餘涅槃。故言共也。如燒木有 T1911_.46.0071c23: 炭有灰等故有高下也。乾慧地正是三賢 T1911_.46.0071c24: 位。一五停心。二別相念處。三總相念處。通是 T1911_.46.0071c25: 外凡。故言乾慧地。性者即是四善根位。以 T1911_.46.0071c26: 總念處力發善有漏五陰。名爲煖。増進初 T1911_.46.0071c27: 中後心得入頂忍世第一法。通名内凡。故 T1911_.46.0071c28: 言性地。此兩位共伏見惑。八人者八忍也。 T1911_.46.0071c29: 從世第一轉入無間三昧。故名八人。見者 T1911_.46.0072a01: 見眞斷三界見惑八十八使皆盡。故言見 T1911_.46.0072a02: 地。薄者除欲界思惟六品。故名薄地。離欲 T1911_.46.0072a03: 者除欲界九品盡。故言離欲地。已辦者除 T1911_.46.0072a04: 色無色七十二品盡。如火燒木爲炭故言 T1911_.46.0072a05: 已＊辦地。辟支佛者。福慧深利能侵除習氣 T1911_.46.0072a06: 如燒木成灰。菩薩者。福慧深利道觀雙流。 T1911_.46.0072a07: 斷習氣及色心無知。得法眼道種智。遊戲神 T1911_.46.0072a08: 通淨佛國土。學佛力無畏等法。殘習將盡 T1911_.46.0072a09: 如餘少灰。佛地者。大功徳資利智慧得一 T1911_.46.0072a10: 念相應慧。習氣永盡如劫燒火無炭無灰。 T1911_.46.0072a11: 此即三乘共十地斷思惑之位也。三別名名 T1911_.46.0072a12: 通家共位者。舊云。三地斷見。或言四地斷 T1911_.46.0072a13: 見。或言六地斷思盡。或言七地斷思盡。今 T1911_.46.0072a14: 覈此語。若云三地四地皆斷見者。此師不 T1911_.46.0072a15: 解通教義。何者。三乘共位同入無間三昧。 T1911_.46.0072a16: 不出入觀而斷見。那忽用三地四地皆斷 T1911_.46.0072a17: 見耶。若但取第三地斷見者。第四地應斷 T1911_.46.0072a18: 思。若但取第四地斷見者。第三地應未斷 T1911_.46.0072a19: 見。若用兩地斷見爲出入觀爲不出入 T1911_.46.0072a20: 觀。若不出入觀則無兩地。若出入觀非斷 T1911_.46.0072a21: 見位。人師救云。經説如此。此師不解經意。 T1911_.46.0072a22: 今言。經借別義顯通耳。別見義長論三地 T1911_.46.0072a23: 四地。通見義短不出入觀。然名可借別義 T1911_.46.0072a24: 必依通。若作不入出觀釋者。若言三地 T1911_.46.0072a25: 者據斷見初。言四地者據斷見後。皆不 T1911_.46.0072a26: 出觀。例如第十六心或言是見道。或言是 T1911_.46.0072a27: 思道。言借別名名通位者。外凡三賢是乾 T1911_.46.0072a28: 慧地。而名爲十信。内凡四善根是性地。而名 T1911_.46.0072a29: 爲十住十行十迴向。八人見地是須陀洹。而 T1911_.46.0072b01: 名爲初歡喜地也。薄地是斯陀含。斯陀含有 T1911_.46.0072b02: 向有果。立向爲離垢地。立果爲明地。離 T1911_.46.0072b03: 欲地是阿那含。阿那含有向有果。立向爲 T1911_.46.0072b04: 炎地。立果爲難勝地。已＊辦地是阿羅漢。阿 T1911_.46.0072b05: 羅漢有向有果。立向爲現前地。立果爲遠 T1911_.46.0072b06: 行地。辟支佛位立爲不動地。菩薩地立爲善 T1911_.46.0072b07: 慧地。或以菩薩地後心爲法雲地。或以佛 T1911_.46.0072b08: 地爲法雲地。大品云。十地菩薩爲如佛。得 T1911_.46.0072b09: 作此釋也。若借此別名判三人通位者。 T1911_.46.0072b10: 則初地斷見惑。二地斷欲界一兩品思。三地 T1911_.46.0072b11: 斷六品思。四地斷七八品思。五地斷九品 T1911_.46.0072b12: 思。六地斷七十一品思。七地斷七十二品 T1911_.46.0072b13: 思。八地已上侵習斷無知等。例前可知云 T1911_.46.0072b14: 云。四借別名名通家菩薩位者。乾慧是外 T1911_.46.0072b15: 凡。性地是内凡。八人爲初地。十五心爲二 T1911_.46.0072b16: 地。十六心爲三地。此三地皆不出觀而斷 T1911_.46.0072b17: 見惑。四忍爲初地。四智爲二地。四比忍爲 T1911_.46.0072b18: 三地。四比智爲四地。此四地皆不出觀而 T1911_.46.0072b19: 斷見惑。如此釋者豈與舊同云云。薄即五 T1911_.46.0072b20: 地斷六品思。離欲即六地斷九品思。已＊辦 T1911_.46.0072b21: 即七地斷色無色思盡。支佛即八地。乃至佛 T1911_.46.0072b22: 地斷習無知。例前云云。舊云。六地斷思盡 T1911_.46.0072b23: 齊羅漢。或用仁王經七地齊羅漢。但六地 T1911_.46.0072b24: 名離欲。止離欲界九品。秖可與阿那含齊。 T1911_.46.0072b25: 縱令帶果行向。猶有非想第九品在。亦不 T1911_.46.0072b26: 得與羅漢齊。若七地是已＊辦就果可爾。 T1911_.46.0072b27: 向來屬果則初禪初品已屬七地。爾時得 T1911_.46.0072b28: 名已＊辦。今若取釋義便者。約十度明義。 T1911_.46.0072b29: 以第六般若入空之慧。斷惑盡與羅漢齊。 T1911_.46.0072c01: 第七方便般若出假化用。此名目爲便。若取 T1911_.46.0072c02: 七地齊羅漢。約諸地對果向。七地正與第 T1911_.46.0072c03: 四果齊。此皆一往相主對。經論不定。復須 T1911_.46.0072c04: 斟酌。不可苟執云云。問。三乘共斷其義已 T1911_.46.0072c05: 顯。用何爲據。更獨開菩薩地耶。答。大論 T1911_.46.0072c06: 判三處焦炷。則有三種菩薩斷惑。乾慧是伏 T1911_.46.0072c07: 惑。尚得爲初炎。今取八人眞斷爲初炎。 T1911_.46.0072c08: 有何不可云云。又大品明十地菩薩爲如 T1911_.46.0072c09: 佛。既明後地隣極。豈得無中地無初地 T1911_.46.0072c10: 耶。據此而推。更獨開菩薩十地何咎。若無 T1911_.46.0072c11: 十地者。經不應言菩薩修治地業從初 T1911_.46.0072c12: 地至十地。地地各有如干法門云云。又大 T1911_.46.0072c13: 論云。乾慧地於菩薩法是伏忍。性地於菩 T1911_.46.0072c14: 薩法是柔順忍。八人地於菩薩是無生忍。 T1911_.46.0072c15: 見地於菩薩是無生忍果。薄地於菩薩名 T1911_.46.0072c16: 離欲清淨。離欲地於菩薩名遊戲神通。已 T1911_.46.0072c17: ＊辦地於聲聞名佛地。於菩薩是無生法 T1911_.46.0072c18: 忍。故大品云。須陀洹若智若斷。是菩薩無生 T1911_.46.0072c19: 法忍。乃至支佛若智若斷。是菩薩無生法忍。 T1911_.46.0072c20: 如此論者。已自別約菩薩。今準此作義復 T1911_.46.0072c21: 有何咎。問。欲界亦斷九品。何意判果多。答。 T1911_.46.0072c22: 如險處多難多須城壁。從界多難多果休 T1911_.46.0072c23: 息也。若爾從界散多須多立禪。答。欲界非 T1911_.46.0072c24: 定地不得立禪。無漏縁通得立果。問。三 T1911_.46.0072c25: 乘入智斷既齊。何故二乘名智斷菩薩名 T1911_.46.0072c26: 法忍。答。忍因智果。故十五心名忍。十六心 T1911_.46.0072c27: 名智。又二乘取證宜判智斷。菩薩望佛猶 T1911_.46.0072c28: 居因。但受忍名。又菩薩一品思盡。即一分 T1911_.46.0072c29: 自在生。故品品死品品生。能忍生死勞苦不 T1911_.46.0073a01: 入涅槃故名忍。若就別教明破思假位 T1911_.46.0073a02: 者。初破見正入初住。從二住至七住破 T1911_.46.0073a03: 於思假。欲細分品秩判諸住位。准前可 T1911_.46.0073a04: 知。從八九十住正是侵習。十行是正出假 T1911_.46.0073a05: 位。不復關前也云云。若就圓教破思假位 T1911_.46.0073a06: 者。初破見假正是初信。從第二信至第七 T1911_.46.0073a07: 信是破思假。欲細分品秩以對諸信。准 T1911_.46.0073a08: 前可知。八信至十信斷習盡。華嚴云。初發 T1911_.46.0073a09: 心時正習一時倶盡無有餘。界外正習未 T1911_.46.0073a10: 盡。此乃界内正習盡耳。華嚴云。初發心已 T1911_.46.0073a11: 過於牟尼。即此義也。云何過。正習倶盡。能 T1911_.46.0073a12: 八相作佛。此則齊矣。又三觀圓修。此則過勝 T1911_.46.0073a13: 也。若爾。亦應有聲聞過於菩薩。然以佛道 T1911_.46.0073a14: 聲聞灼然過菩薩。復次前諸位破假名同。 T1911_.46.0073a15: 縁理用智則異。三藏通教等二乘破假。世 T1911_.46.0073a16: 諦死時。不能出假無自在生。通教菩薩破 T1911_.46.0073a17: 假。世諦死時。還能出假自在受生。化縁若 T1911_.46.0073a18: 訖。灰身證空。別教破假。世諦死時。亦能出 T1911_.46.0073a19: 假自在受生。爲顯中道終不住空。圓教破 T1911_.46.0073a20: 假。既即見眞即是入假即是入中。圓伏無 T1911_.46.0073a21: 明。若言二乘與菩薩智斷皆同化他邊異。 T1911_.46.0073a22: 此是通教意相比望耳。若言二乘與菩薩智 T1911_.46.0073a23: 異斷同。是別圓相比望耳。問。破思假入空。 T1911_.46.0073a24: 凡破九九八十一品。云何復有超果之義。 T1911_.46.0073a25: 答。次第分別有前句數。行人未必一向按 T1911_.46.0073a26: 品次入。若三藏中十六心後。即有一念超 T1911_.46.0073a27: 果至那含。或超至羅漢。豈更漸次如前重 T1911_.46.0073a28: 數。雖不次歴諸品而諸品惑盡。諸品定發 T1911_.46.0073a29: 云云。又如三藏佛。一念相應見思頓盡。佛之 T1911_.46.0073b01: 功徳一時現前。以根利故不由品秩。利雖 T1911_.46.0073b02: 超品品不得廢。何以故。諸佛教門法如是 T1911_.46.0073b03: 故。問。利根能超。身子最利何意不超。答。小 T1911_.46.0073b04: 乘引鈍依品蘇息。故不超。身子大智應作 T1911_.46.0073b05: 轉法輪將分別品秩。故七日。或云十五日 T1911_.46.0073b06: 不超。阿難爲作侍者。故不超。非無智力 T1911_.46.0073b07: 也。通教菩薩智利二乘。亦應有超。荷負衆 T1911_.46.0073b08: 生而作導首。廣須分別故不論超。別圓二 T1911_.46.0073b09: 教亦如是。雖有超與不超。終是破思假遍 T1911_.46.0073b10: 也。超果凡有四。一本斷超。二小超。三大超。 T1911_.46.0073b11: 四大大超。本在凡地得非想定。今發無漏 T1911_.46.0073b12: 第十六心滿。即得阿那含。本在凡地或得 T1911_.46.0073b13: 初禪二三四禪。今十六心滿亦是阿那含。本 T1911_.46.0073b14: 在凡地欲界九品隨以世智斷之多少第 T1911_.46.0073b15: 十六心滿。隨本斷超果。皆名本斷超。若凡 T1911_.46.0073b16: 地未得禪。十六心滿。超能兼除欲界諸品。 T1911_.46.0073b17: 或三兩品者。即是家家一種子等。即是小超。 T1911_.46.0073b18: 本在凡地聽法聞唱善來。成羅漢者。即 T1911_.46.0073b19: 是大超。如佛一念正習倶盡。此名大大超。 T1911_.46.0073b20: 圓人根最利。復是實説復無品秩。此則最能 T1911_.46.0073b21: 超。瓔珞明頓悟如來。法華一刹那便成正 T1911_.46.0073b22: 覺。從此義則有超。慈悲誓願重大此則不 T1911_.46.0073b23: 超。淨名云。雖成佛道度衆生而行菩薩 T1911_.46.0073b24: 道。此則亦超亦不超。實相理則無超無不 T1911_.46.0073b25: 超。隨機則遍動任理則常寂云云。○三四門 T1911_.46.0073b26: 料簡者。夫見思兩惑障通別二理。若破障顯 T1911_.46.0073b27: 理非門不通。阿毘曇明。我人衆生如龜毛 T1911_.46.0073b28: 兎角求不可得唯有實法。迷此實法横起 T1911_.46.0073b29: 見思。見思無常念念不住。實法遷動分分生 T1911_.46.0073c01: 滅。如此觀者能破單複具足諸見。亦破三 T1911_.46.0073c02: 界八十一品思。成因果惑智等不生。是名三 T1911_.46.0073c03: 藏有門破法之意。鹿苑初開。拘隣五人先獲 T1911_.46.0073c04: 清淨。又頞鞞説三諦。身子破見。經七日後 T1911_.46.0073c05: 得阿羅漢。千二百等多於有門見第一義。 T1911_.46.0073c06: 大論云。若得般若方便。入阿毘曇不墮有 T1911_.46.0073c07: 中。大集云。常見之人説異念斷。即是溝港斷 T1911_.46.0073c08: 結之義。豈非有門破假意耶。成論人云何 T1911_.46.0073c09: 斥言是調心方便而不得道耶。若成論所 T1911_.46.0073c10: 明。我人本無雖有實法浮虚非有。若迷此 T1911_.46.0073c11: 浮虚。横起見思流轉生死。觀此見思皆三 T1911_.46.0073c12: 假浮虚。假實皆無。名平等空。修如此觀破 T1911_.46.0073c13: 單複具足無量諸見。亦破八十一品諸思。成 T1911_.46.0073c14: 惑智因果等不生。是名三藏空門破法之意。 T1911_.46.0073c15: 故彼論云。我今正欲明三藏中實義。實義者 T1911_.46.0073c16: 空是。阿含經云。是老死誰老死。二倶邪見。是 T1911_.46.0073c17: 老死即是法空。誰老死即衆生空。又云。佛法 T1911_.46.0073c18: 身者即是空也。須菩提空智偏明。能於石室 T1911_.46.0073c19: 見佛法身。故大品中被加説空。身子被加 T1911_.46.0073c20: 説般若。佛欲以大空並小空。大智並小 T1911_.46.0073c21: 智。故令二人轉教。大論云。若不得般若方 T1911_.46.0073c22: 便入空。墮無中。大集云。斷見之人説一念 T1911_.46.0073c23: 斷。豈非平等空意。當知三藏復説空門阿 T1911_.46.0073c24: 毘曇人云何盪言是大乘空義。若如迦旃延 T1911_.46.0073c25: 申其所入之門。造昆勒論傳南天竺。假無 T1911_.46.0073c26: 同前。實法亦有亦無。若起定相横起見思。 T1911_.46.0073c27: 觀此實法有無從容。亦破單複等見八十一 T1911_.46.0073c28: 思。成惑智因果等不生。是名三藏亦空亦有 T1911_.46.0073c29: 門破法之意。故大論云。若得般若方便入 T1911_.46.0074a01: 昆勒門。不墮有無中。非空非有門者。如釋 T1911_.46.0074a02: 論明車匿心調柔軟。當爲説那陀迦旃延 T1911_.46.0074a03: 經。離有離無乃可得道。此觀亦能破單複 T1911_.46.0074a04: 諸見八十一思。從假入空成惑智因果等 T1911_.46.0074a05: 無生。即是三藏非有非無門破假之意。當知 T1911_.46.0074a06: 車匿得小乘道。不可濫爲大乘中道門也。 T1911_.46.0074a07: 如此四門悉稱爲溝港得道者。以溝港是 T1911_.46.0074a08: 初果故也。勝者更別受其名。致有三門之 T1911_.46.0074a09: 別。亦得通是溝港。有門無常溝港。無門空平 T1911_.46.0074a10: 等溝港。亦有亦無門從容溝港。非有非無門 T1911_.46.0074a11: 雙非溝港。溝港皆是四門之初果也。四門觀 T1911_.46.0074a12: 別見眞諦同。如城有四門會通不異。故大 T1911_.46.0074a13: 集云。常見之人説異念斷。斷見之人説一念 T1911_.46.0074a14: 斷。二人雖殊論其得道更無差別。大經。 T1911_.46.0074a15: 五百比丘各説身因無非正説。跋摩云。諸 T1911_.46.0074a16: 論各異端修行理無二。偏執有是非達者 T1911_.46.0074a17: 無違諍。于時宋家盛弘成實。異執競起作 T1911_.46.0074a18: 偈譏之。然眞諦寂寥實非一四。身子曰。吾 T1911_.46.0074a19: 聞解脱之中無有言説。豈可四門標牓。若 T1911_.46.0074a20: 生定執悉不得道何獨有門。若袪見思四 T1911_.46.0074a21: 門皆得何獨空門。不應獨言論主義成。數 T1911_.46.0074a22: 人義壞。若得四悉檀意論數倶成。若不得 T1911_.46.0074a23: 意論數倶壞。乃至非有非無門亦如是。若 T1911_.46.0074a24: 言有門明法相麁。空門明法細。巧拙相望 T1911_.46.0074a25: 爲成壞者。三門倶劣。非獨一門。何故四門 T1911_.46.0074a26: 好相形斥。良由二乘自度。但從一道直入。 T1911_.46.0074a27: 偏據不融。後人晩學因此生過。三藏菩薩則 T1911_.46.0074a28: 不知此。析空伏惑偏學四門。爲化他故廣 T1911_.46.0074a29: 識法相。成佛之時名正徧知。故釋論引迦 T1911_.46.0074b01: 旃延子明菩薩義云。釋迦菩薩初値釋迦 T1911_.46.0074b02: 佛發心。至罽那尸棄佛。是初阿僧祇。心不 T1911_.46.0074b03: 知作佛。口亦不説。次至然燈佛爲二。毘 T1911_.46.0074b04: 婆尸佛爲三。行六度滿各有時節。如尸毘 T1911_.46.0074b05: 代鴿是檀滿。乃至劬嬪大臣分閻浮提是般 T1911_.46.0074b06: 若滿。百劫種三十二相。論因則指釋迦。論 T1911_.46.0074b07: 果則指彌勒。遍行四門道法伏薄煩惱。龍 T1911_.46.0074b08: 樹難云。薄即是斷。如斯陀含侵六品思名 T1911_.46.0074b09: 爲薄地。汝既不斷。那得稱薄。故知但是伏 T1911_.46.0074b10: 道論薄耳。三十四心方乃稱斷。雖能如此 T1911_.46.0074b11: 猶是初教方便之説。涅槃稱爲半字。法華名 T1911_.46.0074b12: 二十年中常令除糞。釋論名爲拙醫。維摩稱 T1911_.46.0074b13: 爲貧所樂法。天親呼爲下劣乘。皆指此四 T1911_.46.0074b14: 門非今所用也。次通教四門不同者。若明 T1911_.46.0074b15: 一切假實從無明生。無明如幻。所生一切 T1911_.46.0074b16: 亦皆如幻。如幻雖如虚空。而有如幻破假 T1911_.46.0074b17: 之觀。雖如虚空而如虚空生。故云諸法不 T1911_.46.0074b18: 生而般若生。如是觀慧能破諸見諸思。成 T1911_.46.0074b19: 惑智因果等不生。是名有門觀意也。若言 T1911_.46.0074b20: 假實諸法體如幻化。乃至涅槃亦如幻化。幻 T1911_.46.0074b21: 化是易解之空。涅槃是難解之空。擧易況難 T1911_.46.0074b22: 而難易皆空。亦如幻人與空共鬪。能觀所 T1911_.46.0074b23: 觀性皆寂滅。如此空慧體諸見思即幻而 T1911_.46.0074b24: 眞。能成惑智因果無生。是名空門破假之 T1911_.46.0074b25: 意。若明一切法如鏡中像見不可見。見是 T1911_.46.0074b26: 亦有。不可見是亦無。雖無而有雖有而無。 T1911_.46.0074b27: 如是觀者能破諸法見思。成惑智因果無 T1911_.46.0074b28: 生。是名亦空亦有門破假觀之意也。既言 T1911_.46.0074b29: 幻化豈當有無。不當有故不從有有。不 T1911_.46.0074c01: 當無故不從無無。如此觀慧能破諸法見 T1911_.46.0074c02: 思。成惑智因果等無生。是名非有非無門破 T1911_.46.0074c03: 假觀意。若三藏約實色起見。以溝港析觀 T1911_.46.0074c04: 雙非二見。如實柱實破。通教約幻色起見。 T1911_.46.0074c05: 以即空體觀雙非二見。如鏡中柱。體而論 T1911_.46.0074c06: 破故言非有非無。雖非中道而是體法虚 T1911_.46.0074c07: 融淨諸見著。故論云。般若波羅蜜。譬如大 T1911_.46.0074c08: 火焔四邊不可取。彼偈具四門意細尋甚 T1911_.46.0074c09: 自分明。又云。般若有四種相。又云。四門入 T1911_.46.0074c10: 清涼池。皆是四門之誠證也。若不取著皆能 T1911_.46.0074c11: 通入。若取著者即爲所燒。佛爲示人無諍 T1911_.46.0074c12: 法。説此四門觀也。問。佛何處示人諍法。答。 T1911_.46.0074c13: 佛不示人諍法衆生不解執而成諍。三藏 T1911_.46.0074c14: 淺近四門相妨執諍易生。如成論人撥毘 T1911_.46.0074c15: 曇云。是調心方便全不得道。毘曇人云。唯 T1911_.46.0074c16: 是見有得道空屬大乘。此二論師失四門 T1911_.46.0074c17: 意。浪撥浪擋見執鏗然。諍計易起。名此爲 T1911_.46.0074c18: 示人諍法耳。通教體法如幻化無復實 T1911_.46.0074c19: 色。但有名字。名字易虚。扶順無乖少生諍 T1911_.46.0074c20: 計。大論形斥三藏云。餘經多示人諍法。般 T1911_.46.0074c21: 若示人無諍法。亦名如實巧度。中論云。諸 T1911_.46.0074c22: 法實相三人共得。大品名爲三乘之人。同以 T1911_.46.0074c23: 無言説道。斷煩惱見第一義。亦名共般若。 T1911_.46.0074c24: 涅槃名爲三獸度河。皆是通教四門觀意。亦 T1911_.46.0074c25: 非今所用也。次別教四門者。即是觀別理 T1911_.46.0074c26: 斷別惑。不與前同。次第修次第證不與後 T1911_.46.0074c27: 同。大經云。聞大涅槃。有無上道大衆正行。 T1911_.46.0074c28: 發心出家持戒修定觀四諦慧。得二十五 T1911_.46.0074c29: 三昧。事相次第不殊三藏。但以大涅槃心 T1911_.46.0075a01: 導於諸法。以此異前。漸修五行以此異 T1911_.46.0075a02: 後。故稱爲別。言四門者。觀幻化見思虚 T1911_.46.0075a03: 妄色盡別有妙色。名爲佛性。大經云。空空 T1911_.46.0075a04: 者即是外道。解脱者即是不空。即是眞善妙 T1911_.46.0075a05: 色。如來祕藏不得不有。又我者即如來藏。 T1911_.46.0075a06: 如來藏者即是佛性。如來藏經云。幣帛裹金 T1911_.46.0075a07: 土摸内像。凡有十譬等。即是有門也。空門 T1911_.46.0075a08: 者。大經云。迦毘城空。如來藏空。大涅槃空。 T1911_.46.0075a09: 又云。令諸衆生悉得無色大般涅槃。涅槃非 T1911_.46.0075a10: 有。因世俗故名涅槃有。涅槃非色非聲。 T1911_.46.0075a11: 云何而言可得見聞。即是空門。亦空亦有 T1911_.46.0075a12: 門者。智者見空及與不空。若言空者。則無 T1911_.46.0075a13: 常樂我淨。若言不空誰復受是常樂我淨。 T1911_.46.0075a14: 如水酒酪瓶不可説空及以不空。是名亦 T1911_.46.0075a15: 空亦有門。非有非無門者。絶四離百。言語 T1911_.46.0075a16: 道斷不可説示。涅槃云。非常非斷名爲中 T1911_.46.0075a17: 道。即是其門也。如此四門得意通入實相。 T1911_.46.0075a18: 若不得意伏惑方便次第意耳。涅槃名爲菩 T1911_.46.0075a19: 薩聖行。大品名爲不共般若。此皆是別教四 T1911_.46.0075a20: 門意。非今所用也。圓教四門妙理頓説異 T1911_.46.0075a21: 前二種。圓融無礙異於歴別。云何四門。觀 T1911_.46.0075a22: 見思假即是法界具足佛法。又諸法即是法 T1911_.46.0075a23: 性因縁。乃至第一義亦是因縁。大經云。因 T1911_.46.0075a24: 滅無明。即得熾然三菩提燈。是名有門。空 T1911_.46.0075a25: 門者。觀幻化見思及一切法。不在因不屬 T1911_.46.0075a26: 縁。我及涅槃是二皆空。唯有空病空病亦 T1911_.46.0075a27: 空。此即三諦皆空也。云何亦空亦有門。幻化 T1911_.46.0075a28: 見思雖無眞實分別假名。則不可盡。如 T1911_.46.0075a29: 一微塵中有大千經卷。於第一義而不動。 T1911_.46.0075b01: 善能分別諸法相。亦如大地一能生種種 T1911_.46.0075b02: 芽。無名相中假名相説。乃至佛亦但有名 T1911_.46.0075b03: 字。是爲亦有亦無門。云何非有非無門。觀 T1911_.46.0075b04: 幻化見思即是法性。法性不可思議。非世 T1911_.46.0075b05: 故非有。非出世故非無。一色一香無非中 T1911_.46.0075b06: 道。一中一切中。毘盧遮那遍一切處。豈有 T1911_.46.0075b07: 見思而非實法。是名非有非無門。云何一門 T1911_.46.0075b08: 即是三門。一門尚是一切法。何止三耶。所以 T1911_.46.0075b09: 者何。觀因縁所生法是初門。一切皆初門。 T1911_.46.0075b10: 初門即空。一空一切空即是第二門。此初門 T1911_.46.0075b11: 即假。一假一切假即是第三門。此初門即中。 T1911_.46.0075b12: 一中一切中即是第四門。初門既即是三門。 T1911_.46.0075b13: 三門即是一門。但奉一門爲名。雖有四 T1911_.46.0075b14: 名理無隔別。如上依無生門破見思者。 T1911_.46.0075b15: 即是空門。一門一切門不獨無生而已。一破 T1911_.46.0075b16: 一切破非止破見思而已。從假入空一空 T1911_.46.0075b17: 一切空。非但空空生死而已。如是義者。即 T1911_.46.0075b18: 是圓教四門正是今之所用也。若爾。何用前 T1911_.46.0075b19: 來種種分別。但凡情闇鈍不説不知。先誘開 T1911_.46.0075b20: 之後入正道。法華云。雖説種種道其實爲 T1911_.46.0075b21: 一乘。若得此意終日分別無所分別。涅槃 T1911_.46.0075b22: 名爲復有一行是如來行。法華名正直捨方 T1911_.46.0075b23: 便但説無上道。大品名爲一切種智知一切 T1911_.46.0075b24: 法。淨名稱爲入薝蔔林不嗅餘香。華嚴稱爲 T1911_.46.0075b25: 法界。即是此四門意也。上無生門破假。若得 T1911_.46.0075b26: 其意者乃是圓教之門。非方便門也。所以 T1911_.46.0075b27: 稱爲破法遍云云。○第二從空入假破法遍 T1911_.46.0075b28: 者。即爲四。一入假意。二明入假因縁。三明 T1911_.46.0075b29: 入假觀。四明入假位。入假意者。自有但從 T1911_.46.0075c01: 空入假。自有知空非空破空入假。夫二 T1911_.46.0075c02: 乘智斷亦同證眞。無大悲故不名菩薩。華 T1911_.46.0075c03: 嚴云。諸法實性相二乘亦皆得。而不名爲 T1911_.46.0075c04: 佛。若論自行入空有分。若論化物出假則 T1911_.46.0075c05: 無。菩薩從假入空自破縛著不同凡夫。從 T1911_.46.0075c06: 空入假破他縛著不同二乘。處有不染。 T1911_.46.0075c07: 法眼識藥慈悲逗病。博愛無限兼濟無倦。 T1911_.46.0075c08: 心用自在。善巧方便如空中種樹。又如仰 T1911_.46.0075c09: 射空中筈筈相拄不令墮地。若住於空則 T1911_.46.0075c10: 於衆生永無利益。志存利他即入假之意 T1911_.46.0075c11: 也○入假因縁者。略言有五。一慈悲心重。初 T1911_.46.0075c12: 破假時。見諸衆生顛倒獄縛不能得出。起 T1911_.46.0075c13: 大慈悲愛同一子。今既斷惑入空。同體哀 T1911_.46.0075c14: 傷倍復隆重。先人後己與拔彌篤。二憶本 T1911_.46.0075c15: 誓願者。本發弘誓拔苦與樂令得安隱。 T1911_.46.0075c16: 今衆生苦多未能得度。我若獨免。辜違先 T1911_.46.0075c17: 心不忘本懷。豈捨含識。入假同事而引 T1911_.46.0075c18: 導之。二乘初業不愚於法。亦有大願隔生 T1911_.46.0075c19: 中忘。退大取小衆聖所呵。菩薩不爾。如母 T1911_.46.0075c20: 得食常憶其兒。三智慧猛利。若入空時。即 T1911_.46.0075c21: 知空中有棄他之過。何以故。若住於空則 T1911_.46.0075c22: 無淨佛國土教化衆生。具足佛法。皆不能 T1911_.46.0075c23: 辦。既知過已。非空入假。四善巧方便。能 T1911_.46.0075c24: 入世間。雖生死煩惱不能損智慧。遮障留 T1911_.46.0075c25: 難彌助化道。五大精進力。雖佛道長遠不 T1911_.46.0075c26: 以爲遙雖衆生數多而意有勇。心堅無退 T1911_.46.0075c27: 精進發趣。初無疲怠。是名五縁。如此五意 T1911_.46.0075c28: 與淨名經同。彼文有三種慰喩。先明觀身 T1911_.46.0075c29: 無常等是入空慰喩。最後云。當作醫王是 T1911_.46.0076a01: 入中慰喩。中間是入假慰喩。即有五意。以 T1911_.46.0076a02: 己之疾愍於彼疾。即是同體大悲。當識宿 T1911_.46.0076a03: 世無數劫苦。豈非本誓。當念饒益一切衆 T1911_.46.0076a04: 生。豈非知空之過。憶所修福念於淨命。即 T1911_.46.0076a05: 是善巧方便。勿生憂惱常起精進。即是第 T1911_.46.0076a06: 五意。此義與彼文懸合云云。從空入假四 T1911_.46.0076a07: 法。若無。決不能出。利根一種今當分別。但 T1911_.46.0076a08: 住空聲聞未必鈍根。入假菩薩未必利根。 T1911_.46.0076a09: 如身子智利而不出假。當用四句釋之。 T1911_.46.0076a10: 或根利住空。或根鈍住空。或根利入假。或 T1911_.46.0076a11: 根鈍入假。譬如身羸無力而膽勇成就。入 T1911_.46.0076a12: 險破敵前無横陣。自有身力雄壯膽勇復 T1911_.46.0076a13: 強。左推右盪無能當者。自有身力雖多怯 T1911_.46.0076a14: 弱畏懼。雖有好力望陣失膽。自有無力 T1911_.46.0076a15: 無膽兩事不具。何能有功。今住空之人亦 T1911_.46.0076a16: 有兩種。出假亦然。具五縁者如有親有約 T1911_.46.0076a17: 有策有力有膽。故能入假。智根雖鈍四事 T1911_.46.0076a18: 因縁亦能入假。聲聞之人雖有利智全無 T1911_.46.0076a19: 四事。故不能入假也○三明入假觀者。即 T1911_.46.0076a20: 爲三。一知病。二識藥。三授藥。知病者知見 T1911_.46.0076a21: 思病。知見根本知起見因縁。知起見久 T1911_.46.0076a22: 近知見惑重數。云何知見根本。我見爲諸 T1911_.46.0076a23: 見本。一念惑心爲我見本。從此惑心起無 T1911_.46.0076a24: 量見。縱横稠密不可稱計。爲此見故造衆 T1911_.46.0076a25: 結業。墮墜三途沈迴無已。如旋火輪若欲 T1911_.46.0076a26: 息之應當止手。知心無心妄想故心起。亦 T1911_.46.0076a27: 知我無我顛倒故我生。顛倒及妄想息者。即 T1911_.46.0076a28: 是根本息枝條自去。云何知見起因縁。因縁 T1911_.46.0076a29: 不同生見亦異。何以得知。内外相故知。内 T1911_.46.0076b01: 外相者。衆生居處相異。時序寒熱國土高低。 T1911_.46.0076b02: 産育精麁食物濃淡。處所異故果報相異。雖 T1911_.46.0076b03: 土風所出蓄散豐儉。或有或無或得或失。 T1911_.46.0076b04: 貧富飢飽云云。形貎相異。矬長端醜偉瘠健 T1911_.46.0076b05: 病云云。根性欣惡相異。忽榮棄位樵漁自 T1911_.46.0076b06: 樂。扣牛干相負鼎邀卿。專文專武耽酒 T1911_.46.0076b07: 嗜味。多貪多奢多瞋多喜多癡多黠。如是參 T1911_.46.0076b08: 差百千萬品。直置人道各各殊別。何況異類 T1911_.46.0076b09: 不可勝言。如此依正種種不同者。必知業 T1911_.46.0076b10: 異。業異故起見異。是故則見末知本見外 T1911_.46.0076b11: 識内。云何知起見久近。知如是見積累重 T1911_.46.0076b12: 沓。非止一世。知如是見近世所起。知如是 T1911_.46.0076b13: 見此世適起。知如是見未來方盛。云何知 T1911_.46.0076b14: 見重數多少。從一有見派出三假。又從三 T1911_.46.0076b15: 假派出四句。三假合十二句。又從四句出 T1911_.46.0076b16: 四悉檀。十二句合四十八悉檀。又一悉檀派 T1911_.46.0076b17: 出性空相空。四十八悉檀合有九十六性相 T1911_.46.0076b18: 空。一一句各有止觀。合一百九十二句止觀。 T1911_.46.0076b19: 就前根本都合三百四十八句。此就信行 T1911_.46.0076b20: 人如此。法行人亦如是。信行轉爲法行亦 T1911_.46.0076b21: 如是。法行轉爲信行亦如是。就四人合 T1911_.46.0076b22: 有一千三百九十二句。此約一有見如此。 T1911_.46.0076b23: 無見亦如是。亦有亦無見亦如是。非有非無 T1911_.46.0076b24: 見亦如是。就四見有五千五百六十八句。 T1911_.46.0076b25: 單四見如此。複四見亦如是。具足四見亦 T1911_.46.0076b26: 如是。就三種四見合有一萬六千七百四 T1911_.46.0076b27: 句不可説見。如初有見但有一千三百九十 T1911_.46.0076b28: 二句。是則合有一萬八千九十六句。此是所 T1911_.46.0076b29: 破如此。能破亦如是。能所合論則有三萬 T1911_.46.0076c01: 六千一百九十二句。自行如此。化他亦如 T1911_.46.0076c02: 是。自行化他都合七萬二千三百八十四句。 T1911_.46.0076c03: 若更約六十二見八十八使。論三假四句等 T1911_.46.0076c04: 者。則有無量無邊不可窮盡。病相無量菩 T1911_.46.0076c05: 薩悉知。知若干句共成此見。知若干句共 T1911_.46.0076c06: 成彼見。深淺輕重。善巧分別而無僻謬。是 T1911_.46.0076c07: 名知集。既知集已亦能知苦。苦集流轉精 T1911_.46.0076c08: 曉本末。又入空之前遍觀見思總知病相。 T1911_.46.0076c09: 爲出假方便。後用一門斷惑入空。若出假 T1911_.46.0076c10: 時分別見思照之則易。薄修止觀法眼則 T1911_.46.0076c11: 明。二乘入空專依一門。無此弄引教二弟 T1911_.46.0076c12: 子謬授於藥。又少五意。何能入假。而菩薩 T1911_.46.0076c13: 善巧大悲本願大精進力。或寂諸想而發法 T1911_.46.0076c14: 眼識知見病。或觀達見法發道種智明了 T1911_.46.0076c15: 惑法。若不悟者但精進力勤研止觀。内因既 T1911_.46.0076c16: 熟外被佛加。或冥或顯豁然開悟。於諸見 T1911_.46.0076c17: 病句句明了。如於鏡中見諸色像。自識識 T1911_.46.0076c18: 他諦審無礙。次明知思病本知思起因縁。 T1911_.46.0076c19: 知思起久近。知思病重數。三意例見病可 T1911_.46.0076c20: 知。思假以癡爲本云云。重數者。九地則有 T1911_.46.0076c21: 八十一品。初一品有三假有四句止觀。三 T1911_.46.0076c22: 假合十二句。一句即有信解見得。各各用四 T1911_.46.0076c23: 悉檀。信法各有八合則十六番。此信法互有 T1911_.46.0076c24: 轉義復爲十六。合前則有三十二句。一句 T1911_.46.0076c25: 既三十二句。十二句三假合有十二句。則 T1911_.46.0076c26: 有三百八十四句。一一句復有性相二空。則 T1911_.46.0076c27: 合有七百六十八句。足前合爲一千一百五 T1911_.46.0076c28: 十二句。含根本合爲一千一百六十四句。 T1911_.46.0076c29: 一品如此九品合有一萬四百七十六句。欲 T1911_.46.0077a01: 界九品如此。三界九品合有九萬四千二百 T1911_.46.0077a02: 八十四句。所破如此能破亦然。能所合有 T1911_.46.0077a03: 十八萬八千五百六十八句。自行如此化他 T1911_.46.0077a04: 亦然。合有二十七萬七千一百三十六句止 T1911_.46.0077a05: 觀。若細論一一品復有無量品。一一禪復有 T1911_.46.0077a06: 無量禪。通明背捨等。直置諸禪發時已自不 T1911_.46.0077a07: 可説。況復禪禪品品。品品之内復有三假 T1911_.46.0077a08: 四觀等句。其數難知。若准見惑四十里水。 T1911_.46.0077a09: 此縁一諦應是一十里水。不横起故稱之 T1911_.46.0077a10: 一渧。重數甚多亦可十里。二乘直入故不分 T1911_.46.0077a11: 別。菩薩初破思假已作方便。先總知竟。今 T1911_.46.0077a12: 出假修觀助開法眼。通用止觀爲知假之 T1911_.46.0077a13: 門。別修各有方法。息諸縁念名止。縁此思 T1911_.46.0077a14: 假名觀。大悲本願大精進力。諸佛威加豁然 T1911_.46.0077a15: 開解。得法眼見。道種智知。分別思假病相 T1911_.46.0077a16: 分明云云。上見思重數雖煩。知之何妨。如 T1911_.46.0077a17: 五部律不填人胸對縁行事能自正正他。 T1911_.46.0077a18: 學此諸句即行即用。自行化他隨意無礙。 T1911_.46.0077a19: ○二入假識藥者。病相無量藥亦無量。略言 T1911_.46.0077a20: 爲三。一世間法藥。二出世間法藥。三出世 T1911_.46.0077a21: 間上上法藥。大品有三種法施三歸五戒 T1911_.46.0077a22: 十善道四禪無量心等。名世間法施。二出 T1911_.46.0077a23: 世間法施。三出世間上上法施。可知云云。釋 T1911_.46.0077a24: 論云。何惠用世間法施。譬如王子從高墮 T1911_.46.0077a25: 下。父王愛念積以繒綿於地接之。令免 T1911_.46.0077a26: 苦痛。衆生亦爾。應墮三途。聖人愍念以世 T1911_.46.0077a27: 善法權接引之令免惡趣。然施法藥凡愚 T1911_.46.0077a28: 本自不知。皆是聖人託迹同凡。出無佛世 T1911_.46.0077a29: 誘誨童蒙。大經云。一切世間外道經書皆是 T1911_.46.0077b01: 佛説。非外道説。光明云。一切世間所有善 T1911_.46.0077b02: 論。皆因此經。若深識世法即是佛法。何以 T1911_.46.0077b03: 故。束於十善即是五戒。深知五常五行義 T1911_.46.0077b04: 亦似五戒。仁慈矜養不害於他。即不殺戒。 T1911_.46.0077b05: 義讓推廉抽己惠彼。是不盜戒。禮制規矩結 T1911_.46.0077b06: 髮成親即不邪婬戒。智鑒明利所爲秉直中 T1911_.46.0077b07: 當道理。即不飮酒戒。信契實録誠節不欺。是 T1911_.46.0077b08: 不妄語戒。周孔立此五常爲世間法藥救 T1911_.46.0077b09: 治人病。又五行似五戒。不殺防木。不盜防 T1911_.46.0077b10: 金。不婬防水。不妄語防土。不飮酒防火。又 T1911_.46.0077b11: 五經似五戒。禮明撙節此防飮酒。樂和心 T1911_.46.0077b12: 防婬。詩風刺防殺。尚書明義讓防盜。易 T1911_.46.0077b13: 測陰陽防妄語。如是等世智之法。精通其 T1911_.46.0077b14: 極無能逾無能勝。咸令信伏而師導之。 T1911_.46.0077b15: 出假菩薩欲知此法。當別於通明觀中勤 T1911_.46.0077b16: 心修習。大悲誓願精進無怠。諸佛威加豁然 T1911_.46.0077b17: 明解。於世法藥永無疑滯。然世法藥非畢 T1911_.46.0077b18: 竟治。屈歩移足雖垂盡三有。當復退還。故 T1911_.46.0077b19: 云。凡夫雖修有漏禪。其心行穿如漏器。雖 T1911_.46.0077b20: 生非想當復退還。如雨彩衣其色駮脱。 T1911_.46.0077b21: 世醫雖差差復還生。此之謂也。次明知出世 T1911_.46.0077b22: 法藥者。如大經云。或説信爲道。或説樂 T1911_.46.0077b23: 欲。或説不放逸。或説精進。或説身念處。或 T1911_.46.0077b24: 説正定。或説修無常。或説蘭若處。或説爲 T1911_.46.0077b25: 他説法。或説持戒。或説親近善友。或説修 T1911_.46.0077b26: 慈等也。又如諸經中。或一道爲藥如一行 T1911_.46.0077b27: 三昧。如佛告比丘他物莫取。一切法皆是 T1911_.46.0077b28: 他物。於一切法不受成羅漢。如前所明單 T1911_.46.0077b29: 複諸見皆悉不受。或二道爲藥定愛智策。二 T1911_.46.0077c01: 輪平等。或三法爲藥謂戒定慧。或四法爲 T1911_.46.0077c02: 藥謂四念處。或五法爲藥謂五力。或六法 T1911_.46.0077c03: 謂六念。七覺。八正道。九想。十智。如是等増 T1911_.46.0077c04: 數明道。乃至八萬四千不可稱數。或衆多 T1911_.46.0077c05: 一法。乃至無量一法。不可説一法。或衆多十 T1911_.46.0077c06: 法。無量十法。不可説十法。是一一法有種種 T1911_.46.0077c07: 名。種種相。種種治。出假菩薩皆須識知。爲 T1911_.46.0077c08: 衆生故集衆法藥。如海導師。若不知者不 T1911_.46.0077c09: 能利物。爲欲知故一心通修止觀。大悲 T1911_.46.0077c10: 誓願及精進力。諸佛威加法眼開發。皆能了 T1911_.46.0077c11: 知如觀掌果。又知出世上上法藥。約止觀 T1911_.46.0077c12: 一法爲藥者。謂一實諦。無明心與法性合 T1911_.46.0077c13: 則有一切病相。觀此法性尚無法性。何況 T1911_.46.0077c14: 無明及一切法。或二法爲藥即是止觀。體達 T1911_.46.0077c15: 心性虚妄休息。或三法爲藥即是止觀。及隨 T1911_.46.0077c16: 道戒任運防護。又三三昧。從假入空名空三 T1911_.46.0077c17: 昧。亦不見空相名無相三昧。生死業息名 T1911_.46.0077c18: 無作三昧。或四法爲藥謂四念處。諸見皆依 T1911_.46.0077c19: 色。此色非汚穢非不汚穢。受諸見思非 T1911_.46.0077c20: 苦非樂。諸見想行非我非無我。諸見思心 T1911_.46.0077c21: 尚非心。豈是常無常。或五法爲藥即是五 T1911_.46.0077c22: 根。修止觀時無疑。名信根。常念止觀不 T1911_.46.0077c23: 念餘事即念根。止觀不息即精進根。一心 T1911_.46.0077c24: 在定即定根。四句體達無性故即慧根。五 T1911_.46.0077c25: 根増長名爲五力。或六法爲藥謂六念處。 T1911_.46.0077c26: 以止觀覺見思惑即是佛法界。不破法身 T1911_.46.0077c27: 名念佛。常憶持止觀不分別止觀一異相。 T1911_.46.0077c28: 名念法。止觀理和是無爲相。故名念僧。止 T1911_.46.0077c29: 觀有隨道戒。名念戒。止觀即第一義。名念 T1911_.46.0078a01: 天。止觀捨見思惑。名念捨。或七法爲藥者。 T1911_.46.0078a02: 止是除捨定三覺分。觀是擇喜精進覺分。念 T1911_.46.0078a03: 通兩處。或八法爲藥。四句破假名正見。動 T1911_.46.0078a04: 發正見名思惟。依此修行名正業。説此止 T1911_.46.0078a05: 觀名正語。不以邪諂養身爲正命。不離 T1911_.46.0078a06: 不忘名正念。止名正定。無間念名精進。或 T1911_.46.0078a07: 九法爲藥者。謂四見是汚穢五陰。五陰變壞 T1911_.46.0078a08: 名色變想。乃至九云云。或十法爲藥即十 T1911_.46.0078a09: 智。見思兩假是集苦智。止觀是道智。二十五 T1911_.46.0078a10: 有不生是滅智。知三界皆爾是比智。以世 T1911_.46.0078a11: 間名字故説即世智。知他衆生亦然是他心 T1911_.46.0078a12: 智。知諸法差別是等智。知苦集盡名盡智。 T1911_.46.0078a13: 無漏之慧名無生智。當知止觀爲益衆生 T1911_.46.0078a14: 隨根増減。既得爲十。亦得爲恒河沙佛法 T1911_.46.0078a15: 也。譬如神農甞草立方。或一藥二藥乃至 T1911_.46.0078a16: 十藥爲方。衆多藥爲方。爲病立方。非無 T1911_.46.0078a17: 因縁。入假菩薩亦復如是。知諸法門。一法 T1911_.46.0078a18: 二法至無量法。或爲一病或爲兼病。又如 T1911_.46.0078a19: 諸藥皮肉汁果。根莖枝葉。各各如是。山海 T1911_.46.0078a20: 水陸四方土地各有所出。採掘乾濕各各有 T1911_.46.0078a21: 時。又知諸藥各有所治。入假菩薩知衆生 T1911_.46.0078a22: 根。識所宜法亦復如是。知此一一法乃至 T1911_.46.0078a23: 多法。是其樂欲。知彼一法二法。非其樂欲。 T1911_.46.0078a24: 知此一法二法是其便宜。非其便宜是對 T1911_.46.0078a25: 治。非對治是入第一義。非入第一義。皆審 T1911_.46.0078a26: 識之。欲治一病一藥即足。欲爲大醫遍 T1911_.46.0078a27: 須諸藥。二乘治惑一法即足。菩薩大誓須 T1911_.46.0078a28: 一切知。又如大地産藥而分劑作方。如大 T1911_.46.0078a29: 河水分劑升合不過不減。法藥亦爾。於一 T1911_.46.0078b01: 寂定開無量止。於一大慧開無量觀。皆實 T1911_.46.0078b02: 不虚。又如衆生病縁種種不同。諸病苦痛 T1911_.46.0078b03: 種種不同。諸藥方治種種不同。病差因縁種 T1911_.46.0078b04: 種不同。湯飮吐下。針炙丸散。得差之縁亦 T1911_.46.0078b05: 復非一。入假菩薩亦如是。知一切衆生見思 T1911_.46.0078b06: 煩惱集不同。是知集。知一切衆生善惡苦 T1911_.46.0078b07: 果不同。是知苦。知一切法門。是知道。知一 T1911_.46.0078b08: 切衆生入證不同。是知滅。種種四諦入假菩 T1911_.46.0078b09: 薩無不遍知
T1911_.46.0078b12: T1911_.46.0078b13:
T1911_.46.0078b16: 門人灌頂記 T1911_.46.0078b17: 復次神農本方用治後人未必併益。華他扁 T1911_.46.0078b18: 鵲觀時觀藥更立於方。所以者何。郷土有 T1911_.46.0078b19: 南北人有儜健。食有鹹淡藥有濃淡。病有 T1911_.46.0078b20: 輕重。依本方治不能效益。隨時製立仍得 T1911_.46.0078b21: 差愈。佛初出世衆生機熟。逗根説法無不 T1911_.46.0078b22: 得悟。後代澆漓情惑轉異。直用佛經於其 T1911_.46.0078b23: 無益。菩薩觀機通經作論。令衆生得悟。 T1911_.46.0078b24: 唯悟益彼是入假正意。豈可守舊壅於化 T1911_.46.0078b25: 道耶。釋論云。依隨經法廣立名字。而爲作 T1911_.46.0078b26: 義名爲法施。菩薩爲修如此慧故。大悲誓 T1911_.46.0078b27: 願勤精進力。通修止觀。諸佛加威豁然鑒 T1911_.46.0078b28: 朗。於入假智而得自在○三應病授藥者。 T1911_.46.0078b29: 既知苦集之病。又識道滅之藥。若衆生無 T1911_.46.0078c01: 出世機。根性薄弱不堪深化。但授世藥。如 T1911_.46.0078c02: 孔丘姫旦制君臣定父子。故敬上愛下。 T1911_.46.0078c03: 世間大治。禮律節度尊卑有序。此扶於戒 T1911_.46.0078c04: 也。樂以和心移風易俗。此扶於定。先王至 T1911_.46.0078c05: 徳要道此扶於慧。元古混沌未宜出世。邊 T1911_.46.0078c06: 表根性不感佛興。我遣三聖化彼眞丹。禮 T1911_.46.0078c07: 義前開大小乘經然後可信。眞丹既然。十方 T1911_.46.0078c08: 亦爾。故前用世法而授與之云云。又授出 T1911_.46.0078c09: 世藥者。十種因縁所成衆生根性不同則是 T1911_.46.0078c10: 病異。隨其病故授藥亦異。謂下中上上上。 T1911_.46.0078c11: 下根四義。一者志樂狹劣。二行力微弱。三五 T1911_.46.0078c12: 濁障重。四智慧極鈍。樂小法故説生滅法。 T1911_.46.0078c13: 行力微弱修事六度。五濁障重勤苦對治。智 T1911_.46.0078c14: 慧鈍故斷婬怒癡。名爲解脱。是爲授因縁 T1911_.46.0078c15: 生法之藥。治下根病也。雖是下根欣樂 T1911_.46.0078c16: 不同。諸聖作論復開爲四。樂聞有者説阿 T1911_.46.0078c17: 毘曇生其小善破其五濁。因此方便見於 T1911_.46.0078c18: 眞諦。樂聞無者論成實論生其小善破 T1911_.46.0078c19: 惡入眞。樂聞有無説昆勒論生善破惡 T1911_.46.0078c20: 入眞。樂聞非有非無者爲説離有無經 T1911_.46.0078c21: 生善破惡入眞。是爲入假菩薩作四論申 T1911_.46.0078c22: 四門。授四藥治諸病云云。次中根人授藥 T1911_.46.0078c23: 者。此人心志小強行力小勝。宜生理善。五 T1911_.46.0078c24: 濁障輕智慧小利。赴其樂欲爲説因縁即 T1911_.46.0078c25: 空。聞生理善破於惡因見第一義。是爲 T1911_.46.0078c26: 授即空藥治中根人。此又爲四。謂下中上 T1911_.46.0078c27: 上上。即是四門入池。例前云云。次觀上根 T1911_.46.0078c28: 人授藥者。樂欲心廣善根開闊。五濁已除智 T1911_.46.0078c29: 慧又大。授無量四諦生界外善。次第斷五 T1911_.46.0079a01: 住得入中道。是爲授即假藥治上根人。 T1911_.46.0079a02: 就此又爲四。即是四門授藥。例上可知。次 T1911_.46.0079a03: 觀上上根授藥者。此人樂欲乃至智慧悉無 T1911_.46.0079a04: 與等。故名上上。爲如理直説善如空生。障 T1911_.46.0079a05: 如空滅。入究竟道。是名授即中藥治上上 T1911_.46.0079a06: 根人。亦有四門授藥治病云云。若入空觀 T1911_.46.0079a07: 尚無一法。何有諸法。今授十六道滅治十 T1911_.46.0079a08: 六苦集。正是入假。隨其類音妙聲遍告。發 T1911_.46.0079a09: 彼耳識轉度入心。令得服行各獲利益。如 T1911_.46.0079a10: 一雲所雨。而諸草木各得生長。云云○四 T1911_.46.0079a11: 明入假位者。一先歴教判位。二明利益。 T1911_.46.0079a12: 三結破法遍。人意咸言。先除見假後却思 T1911_.46.0079a13: 惟。入空之果尚已迢遰。出假化物非已所能 T1911_.46.0079a14: 望崖自絶。今當分別假位不同。夫三乘之 T1911_.46.0079a15: 初不愚於法。皆欲求佛厭患生死喜多退 T1911_.46.0079a16: 轉。譬如有人倶聞他方有七寶山。翹心束 T1911_.46.0079a17: 脚。若念路艱險便退不前行人亦爾。畏懼 T1911_.46.0079a18: 生死退大沈空。後聞菩薩勝妙功徳。自惟 T1911_.46.0079a19: 敗種泣動大千。不待所因而懷憂悔。若 T1911_.46.0079a20: 依此義。但有入空便無入假事也。若三藏 T1911_.46.0079a21: 菩薩初修空狼伏煩惱羊而不斷結。若 T1911_.46.0079a22: 斷結者。則無六度功徳身肥。是初阿僧祇 T1911_.46.0079a23: 位也。二僧＊祇煩惱脂消功徳轉肥。三僧祇正 T1911_.46.0079a24: 入假位利益衆生。此下根人也。中根二僧 T1911_.46.0079a25: 祇已伏煩惱肥六度身。即能化物。豈待三 T1911_.46.0079a26: 耶。上根初發心時。爲度一切誓求作佛。因 T1911_.46.0079a27: 聞他説心已明解深識眞理。爲度他故不 T1911_.46.0079a28: 求斷證。心又一轉我應度他。不應不度 T1911_.46.0079a29: 當勤分別一切藥病。何以故。五事重故。如 T1911_.46.0079b01: 人將兒過險自既安隱。那得擲兒。雖自知 T1911_.46.0079b02: 空而不棄捨。是爲初心即能入假不待至 T1911_.46.0079b03: 二僧祇也。通教位者。人多執經云。八地修 T1911_.46.0079b04: 出假。或六地七地斷結與羅漢齊方修出 T1911_.46.0079b05: 假。此一途之説必不全爾。但佛爲三根分 T1911_.46.0079b06: 別。下根斷惑盡。方能出假。佛於法華中破 T1911_.46.0079b07: 其取涅槃心勸發無上道起方便慧。二乘 T1911_.46.0079b08: 既然。極鈍菩薩亦應同此説。今判此爲下 T1911_.46.0079b09: 根耳。中根者斷見惑已。生死少寛。思任運 T1911_.46.0079b10: 斷。第二地名菩薩神通。從此已去即能入 T1911_.46.0079b11: 假。上根者。初心聞慧即能體達見思即空。 T1911_.46.0079b12: 已爲衆生作依止處。何須七地方出假耶。 T1911_.46.0079b13: 若七地者。爲大品所呵。有大鳥身長三百 T1911_.46.0079b14: 由旬。而無兩翅從天而墮。若死若死等苦。 T1911_.46.0079b15: 菩薩亦如是。從初一向專修於空至于六 T1911_.46.0079b16: 地。是爲三空身肥假翅不生。若墮二乘方 T1911_.46.0079b17: 便道名死等苦。若墮初果名之爲死。若見 T1911_.46.0079b18: 盡是死等。若無學是爲死。是鳥欲還天上 T1911_.46.0079b19: 可得去不。墮無學地欲發菩薩心永不 T1911_.46.0079b20: 能得。如人被閹不能五欲。華嚴大品不 T1911_.46.0079b21: 能治之。唯有法華能令無學還生善根 T1911_.46.0079b22: 得成佛道。所以稱妙。又闡提有心猶可作 T1911_.46.0079b23: 佛。二乘滅智心不可生。法華能治復稱爲 T1911_.46.0079b24: 妙云云。別教之人十住心後。十行之位修假 T1911_.46.0079b25: 方便。何以故。入理般若名爲住。住生功徳名 T1911_.46.0079b26: 爲行云云。下根也。十住初心即能入假已 T1911_.46.0079b27: 得無漏。一受不退即能出用。何須至十行 T1911_.46.0079b28: 方起大悲。中根也云云。又別教初心不愚 T1911_.46.0079b29: 於法。達解一切功徳猶如幻化。於名字不 T1911_.46.0079c01: 滯而修方便。具五因縁。以益衆生。上根也。 T1911_.46.0079c02: 圓教十信六根淨時。即遍見聞十法界事。若 T1911_.46.0079c03: 是入空尚無一物。既言六根互用。即是入 T1911_.46.0079c04: 假位也。又五品弟子正行六度廣能説法。 T1911_.46.0079c05: 即是入假之位。何必待六根淨耶。又初心之 T1911_.46.0079c06: 人能知如來祕密之藏圓觀三諦。尚能即中 T1911_.46.0079c07: 豈不即假。大品云。初坐道場尚便成正覺。 T1911_.46.0079c08: 轉法輪度衆生。又六即料簡。便有出假之 T1911_.46.0079c09: 義何須待至五品耶。上來諸教皆有三位。 T1911_.46.0079c10: 若定判者。應取下根以明其位。則有二義。 T1911_.46.0079c11: 一依教故。二決不退轉入假行成。中上乍 T1911_.46.0079c12: 有進退故不約其論位。既有三根出假。例 T1911_.46.0079c13: 應三根入空。謂情入。似入。眞入。情入者。觸 T1911_.46.0079c14: 人能入非謂散情。縁諦之觀。於似眞之前 T1911_.46.0079c15: 與空法塵相應。若爾何益。此有情益。若益 T1911_.46.0079c16: 無退。不併退。設退能憶念數修後致大益。 T1911_.46.0079c17: 問。通別上根能入空出假。與圓何異。答。通 T1911_.46.0079c18: 人出入不能即中。別人次第出入不能一 T1911_.46.0079c19: 心。圓人一心出入亦能別出入。謂多入中少 T1911_.46.0079c20: 入二。多入二少入中。多入空中少入假。 T1911_.46.0079c21: 多入假少入空中。多入假中少入空。多入 T1911_.46.0079c22: 空少入假中。雖別増減而三諦不缺。若爾。 T1911_.46.0079c23: 則非次第之別。然尚能爲勝別。況不能爲 T1911_.46.0079c24: 劣耶。二明入假利益者。菩薩本不貴空而 T1911_.46.0079c25: 修空。本爲衆生故修空。不貴空故不住。 T1911_.46.0079c26: 爲益衆生故須出。故有從眞起應法眼 T1911_.46.0079c27: 稱機。應以佛身得度。即作佛身説法授 T1911_.46.0079c28: 藥。應以菩薩二乘天龍八部等形得度。而 T1911_.46.0079c29: 爲現之。成就衆生淨佛國土乃名利益。三 T1911_.46.0080a01: 藏菩薩雖復出假有漏神通非眞起應。世 T1911_.46.0080a02: 智分別非法眼明。雖利衆生而非成就。雖 T1911_.46.0080a03: 作佛事非淨佛土。止是少分教化爲益甚 T1911_.46.0080a04: 微云云。若通教入假雖分別藥病但依二 T1911_.46.0080a05: 諦。診病不深。識藥不遠。但是作意神通非 T1911_.46.0080a06: 眞起應。應有始終爲作父母師長。世世結 T1911_.46.0080a07: 縁處處調伏。動經無量阿僧祇劫。善根若熟 T1911_.46.0080a08: 即生王宮。道樹作佛。漸頓度人。乃至入涅 T1911_.46.0080a09: 槃。舍利住世久久利益。有始有終乃名爲 T1911_.46.0080a10: 應。無而欻有暫出還沒。故非眞應。一時片 T1911_.46.0080a11: 益不名成就。灰身入滅非淨佛土。別教十 T1911_.46.0080a12: 行入假利益義同通教。若登地時得如來一 T1911_.46.0080a13: 身無量身。湛然應一切。爾時知病盡病淵 T1911_.46.0080a14: 源。爾時識藥窮藥府藏。爾時授藥如印不 T1911_.46.0080a15: 差。眞道種智最勝法眼。所可應化任運普 T1911_.46.0080a16: 周。和光同塵結縁之始。八相成道以論其終。 T1911_.46.0080a17: 亦名爲化亦名爲應。其見聞者無不蒙益。 T1911_.46.0080a18: 有所施爲是淨佛國土。入假利益皆實不 T1911_.46.0080a19: 虚。登地既然後地例爾。乃至圓教初住入假 T1911_.46.0080a20: 眞實利益。乃至後心亦復如是。若得此意 T1911_.46.0080a21: 料簡變化即識眞僞。所以者何。魔亦能以 T1911_.46.0080a22: 有漏心作無漏形變爲佛像。老子西升亦 T1911_.46.0080a23: 云作佛化胡。諸外道等變釋爲羊停河在 T1911_.46.0080a24: 耳。世智五通靡所不作。如是邪化無量無 T1911_.46.0080a25: 邊。尚非三藏五通化。云何得是別圓任運眞 T1911_.46.0080a26: 化。化語多種無眼之人謬生信受。能深觀察 T1911_.46.0080a27: 不可雷同。故知從法身地垂應十界度脱 T1911_.46.0080a28: 衆生。如此入假眞利益位。三結破法遍者。 T1911_.46.0080a29: 未發眞前隨所計著百千萬種皆名爲見。 T1911_.46.0080b01: 如盲問乳非乳眞色。若繩若杵何關象事。 T1911_.46.0080b02: 囈言之見見即是假。故歴單複具足以觀破 T1911_.46.0080b03: 之。破若不遍不得入空。見思若盡乃名破 T1911_.46.0080b04: 法遍也。就文字論乃當如此。意則不然。 T1911_.46.0080b05: 見思即是無明。無明即是法性。見思破即是 T1911_.46.0080b06: 無明破。無明破即是見法性。入實相空。方 T1911_.46.0080b07: 名破法遍也。從空入假破法遍亦爾。假有 T1911_.46.0080b08: 無量病法藥法授藥法。分別此三有所不 T1911_.46.0080b09: 達。不名破法遍。未發法眼之前雖有分 T1911_.46.0080b10: 別。分有所見不名破遍。六根淨時分別一 T1911_.46.0080b11: 病有若干種。解一句法達無量句。十方諸 T1911_.46.0080b12: 佛説法一時受持。是爲相似氣分。障通無知 T1911_.46.0080b13: 既破。雙照二諦方名破法遍也。擧要而 T1911_.46.0080b14: 言。次第破者則不名遍。不次第破乃名爲 T1911_.46.0080b15: 遍耳。前觀法重沓既多。恐人迷故約二觀 T1911_.46.0080b16: 後。結破法遍也○第三明中道止觀破法 T1911_.46.0080b17: 遍者。前生不生止觀破法遍。一往似自行。 T1911_.46.0080b18: 次不生生止觀破法遍。一往似化他。今不生 T1911_.46.0080b19: 不生止觀破法遍。一往似雙非自他又雙 T1911_.46.0080b20: 照自他。生不生即不生生。亦即不生不生。自 T1911_.46.0080b21: 即不自亦非自非不自。不生生即生不生。 T1911_.46.0080b22: 亦是不生不生。他即非他亦非他非不他。 T1911_.46.0080b23: 不生不生即生不生。亦是不生生。亦是不雙 T1911_.46.0080b24: 非。亦是不雙照。種種分別令易解故作如 T1911_.46.0080b25: 前説耳。就此爲四。一修中觀意。二修中 T1911_.46.0080b26: 觀縁。三正修中觀。四明位利益。其意者。三 T1911_.46.0080b27: 藏中菩薩偏用世智照俗。二乘偏用析假 T1911_.46.0080b28: 入眞。佛二諦周足異於弟子。假設第三觀。 T1911_.46.0080b29: 設作離有離無之説。秖是離有無二見。實 T1911_.46.0080c01: 無別理可觀。故不須第三觀也。通教二乘 T1911_.46.0080c02: 偏用體法入眞。菩薩慈悲入假。唯佛倶照。 T1911_.46.0080c03: 道觀雙流異於弟子。亦假設第三觀。亦無 T1911_.46.0080c04: 別理異於眞諦。開善所執佛果不出二諦 T1911_.46.0080c05: 外。即此義也。雖無別理而得有眞如幻如 T1911_.46.0080c06: 化不生不滅中道之名。亦得有中道之義 T1911_.46.0080c07: 者。佛滿字門通通通別。鈍根止能通通不 T1911_.46.0080c08: 能通別。故此教得有別接之義。利者被接 T1911_.46.0080c09: 更用中道。不被接者不須第三觀。別接義 T1911_.46.0080c10: 如顯體中説云云。別教若作二諦三諦皆 T1911_.46.0080c11: 元知中道。若作三諦可解。若作二諦者。 T1911_.46.0080c12: 中道爲眞有無爲俗。照此二諦從容中當 T1911_.46.0080c13: 名中道。二用無偏名雙照雖作二名中理 T1911_.46.0080c14: 亦顯。此理玄深根鈍障重。如眼闇者穿針 T1911_.46.0080c15: 不諦。云何穿針。爲常理故先破取相慧眼 T1911_.46.0080c16: 見空。次破無知法眼見假。進修中道破 T1911_.46.0080c17: 一分無明開一分佛眼見一分中。方是眞 T1911_.46.0080c18: 因。因果圓滿乃名爲佛。二諦非正意故不 T1911_.46.0080c19: 名因。例如小乘方便伏惑不見眞。不名 T1911_.46.0080c20: 修道。發見諦後具眞修道始是眞因。無學 T1911_.46.0080c21: 爲眞果。別教例爾。二觀既是方便必須於 T1911_.46.0080c22: 中。雖復必須要前二觀。二觀若未辦亦不 T1911_.46.0080c23: 暇第三觀也。圓教初知中道亦前破兩惑。 T1911_.46.0080c24: 奢促有異。何以故。別除兩惑歴三十心。動 T1911_.46.0080c25: 經劫數然後始破無明。圓教不爾。秖於是 T1911_.46.0080c26: 身即破兩惑。即入中道一生可＊辦。譬如 T1911_.46.0080c27: 賊有三重。一人器械鈍。身力羸智謀少。先 T1911_.46.0080c28: 破二重更整人物方破第三。所以遲迴日 T1911_.46.0080c29: 月。有人身壯兵利。權多。一日之中即破三 T1911_.46.0081a01: 重不待時節。以此喩之其義可見。又如 T1911_.46.0081a02: 兩鐵。一種種燒治方有利用。一是古珠即燒 T1911_.46.0081a03: 即利。爲是義故。圓教初心即修三觀不待 T1911_.46.0081a04: 二觀成。以是義故即須明第三觀也○二 T1911_.46.0081a05: 修中觀因縁者。略爲五。一爲無縁慈悲。二 T1911_.46.0081a06: 滿弘誓願。三求佛智慧。四學大方便。五修 T1911_.46.0081a07: 牢強精進。一無縁慈悲者。即如來慈悲也。此 T1911_.46.0081a08: 慈悲與實相同體。不取衆生相故非愛見。 T1911_.46.0081a09: 不取涅槃相故非空寂。非空寂故非法縁 T1911_.46.0081a10: 慈悲。非愛見故非衆生縁。無二邊相故名 T1911_.46.0081a11: 無縁。大經云。縁如來者名曰無縁。普覆法 T1911_.46.0081a12: 界拔除苦本與究竟樂。上兩觀慈慈有邊 T1911_.46.0081a13: 表。如來慈者即無齊限。上兩觀慈與菩薩 T1911_.46.0081a14: 共。無縁慈者獨在如來。上兩慈無所包含。 T1911_.46.0081a15: 如來慈者具一切佛法十力無畏。是如來藏 T1911_.46.0081a16: 諸法都海。故大經云。慈若有若無。非有非無。 T1911_.46.0081a17: 如是之慈乃是諸佛如來境界。當知慈具三 T1911_.46.0081a18: 諦也。迦葉讃云。今我欲以一法讃。所謂慈 T1911_.46.0081a19: 心遊世間。是慈即是大法聚。是慈即是眞解 T1911_.46.0081a20: 脱。解脱即是大涅槃。上慈作意乃成。此慈任 T1911_.46.0081a21: 運無請爲依。手出師子令彼調伏。如慈石 T1911_.46.0081a22: 吸鐵無心而取。夫鐵在障外石不能吸。衆 T1911_.46.0081a23: 生心性即無縁慈。無明障隔不能任運吸取 T1911_.46.0081a24: 一切。今欲破無明障顯佛慈石。任運吸取 T1911_.46.0081a25: 無量佛法無量衆生。欲修此慈非中道觀。 T1911_.46.0081a26: 誰能開闢。如水生火水不能滅。還用火滅。 T1911_.46.0081a27: 此無明障依兩觀生。兩觀所不能除唯中 T1911_.46.0081a28: 道觀乃能破耳。爲是因縁修第三觀也。二 T1911_.46.0081a29: 滿本弘誓者。初發心時起四弘誓。與虚空 T1911_.46.0081b01: 等。空假兩觀知苦斷集猶如枝葉。所未知 T1911_.46.0081b02: 斷喩若根本。空假兩觀修道證滅猶如燈 T1911_.46.0081b03: 炬。諸山幽闇力不能明。雖修兩觀誓願未 T1911_.46.0081b04: 滿。譬如百川不能溢海。娑伽羅龍王所霔 T1911_.46.0081b05: 泉池一霔即滿。中道正觀亦復如是。知一切 T1911_.46.0081b06: 苦斷法界集。修無上道證究竟滅。爲滿 T1911_.46.0081b07: 本願故須修第三觀。三求佛智慧者。即是 T1911_.46.0081b08: 如來一切種智知。佛眼見廣大深遠横竪覺 T1911_.46.0081b09: 了。究竟具足。上兩觀眼智比於佛法。猶如 T1911_.46.0081b10: 盲人闇中想畵不能覩見。墜落坑坎云何 T1911_.46.0081b11: 得前。若修中道如有目足到清涼池。除 T1911_.46.0081b12: 二邊熱悶醒覺休息。飮服其水冷滑香甘。 T1911_.46.0081b13: 是名佛智知。見其池相方圓深淺。水色清 T1911_.46.0081b14: 淨。是名佛眼見。欲得如來實相眼智非 T1911_.46.0081b15: 止觀不成。故修第三觀。四學大方便者。 T1911_.46.0081b16: 即是如來無謀善權無方大用。住首楞嚴種 T1911_.46.0081b17: 種示現。不可思議巧方便力。示諸衆生虚空 T1911_.46.0081b18: 中風。劫燒負草令無燒害。此爲難事故須 T1911_.46.0081b19: 善巧。如彌勒先爲天子説不退行。淨名即 T1911_.46.0081b20: 彈云。從如生得菩提耶云云。無菩提勿 T1911_.46.0081b21: 起此見。既破見已即説寂滅是菩提。不二 T1911_.46.0081b22: 是菩提。一切衆生即是菩提云云。天子聞玄 T1911_.46.0081b23: 悟無生忍。是二大士槌砧更扣。令難悟者 T1911_.46.0081b24: 悟悟難悟法。若無方便云何利他。又如 T1911_.46.0081b25: 來初出不即説大。種種方便譬類言辭。引 T1911_.46.0081b26: 導衆生令離諸著。然後開佛知見示以一 T1911_.46.0081b27: 乘。是故殷勤稱歎方便。眞實得顯功由善 T1911_.46.0081b28: 權。故言雖説種種道其實爲一乘。更以異 T1911_.46.0081b29: 方便助顯第一義。佛智叵思議方便隨宜 T1911_.46.0081c01: 説。佛意難可測無有能得解。以百千方 T1911_.46.0081c02: 便令鈍根者妙契寰中。上二觀智力用輕 T1911_.46.0081c03: 微。如富樓那化彼外道反見蚩弄。文殊暫 T1911_.46.0081c04: 往師徒靡風。欲得如來此方便者。若非中 T1911_.46.0081c05: 觀所不能成。故修第三觀也。五大精進 T1911_.46.0081c06: 者。欲爲大事大用功力。法華云。如有勇 T1911_.46.0081c07: 健能爲難事。不動不退方名薩埵。不顧 T1911_.46.0081c08: 身命何況財物。雖得菩提猶尚不息何況 T1911_.46.0081c09: 未得。上兩觀功微賞少。中觀功蓋天下賞 T1911_.46.0081c10: 窮解髻。爲大精進修第三觀。修中道因縁 T1911_.46.0081c11: 甚多。爲對出假觀略説五耳云云○三正 T1911_.46.0081c12: 修中觀者。此觀正破無明。無明懸絶非眼 T1911_.46.0081c13: 慮見知云何可觀。例如初觀觀眞。眞無色 T1911_.46.0081c14: 像亦無方所。但觀陰入界心三假之惑四 T1911_.46.0081c15: 句推求。巧修止觀。得無漏發名爲見眞。次 T1911_.46.0081c16: 觀觀假假復云何。但觀空智能令不空於 T1911_.46.0081c17: 一心中點示萬行。即發法眼遍知藥病。故 T1911_.46.0081c18: 名假觀。今觀無明亦復如是。觀二觀智 T1911_.46.0081c19: 當彼破惑名之爲智。今望中道智還成 T1911_.46.0081c20: 惑。此惑是中智家障。故言智障。又此智障 T1911_.46.0081c21: 於中智中智不發。故名智障。前言智能障 T1911_.46.0081c22: 後言智被障。例如六十二見。見名慧性慧 T1911_.46.0081c23: 即世智。若望無漏此慧性與見思合能障 T1911_.46.0081c24: 於眞。此二諦智與無明合障於中道亦復 T1911_.46.0081c25: 如是。又能障是惑。所障是中智。能所合論故 T1911_.46.0081c26: 言智障。云何觀此二智即是無明。若言是 T1911_.46.0081c27: 明種智現前。洞識諸佛十力無畏一切諸法。 T1911_.46.0081c28: 圓足覺了可得是明。而今不爾豈非無明。 T1911_.46.0081c29: 觀此無明即爲三番。一觀無明。二觀法性。 T1911_.46.0082a01: 三觀眞縁。一觀無明者。空假之智與心相 T1911_.46.0082a02: 應。觀此二智爲從法性生。爲從無明生。 T1911_.46.0082a03: 爲從法性無明合生。爲從離生。若從法 T1911_.46.0082a04: 性法性無生。若從無明無明不實。亦不關 T1911_.46.0082a05: 中道。若合共生則有二過。若從離生則無 T1911_.46.0082a06: 因縁。中論云。諸法不自生云云。如是廣破 T1911_.46.0082a07: 如上因成中説。作此觀時泯然清淨。心無 T1911_.46.0082a08: 依倚亦不住著不覺不知。能觀所觀猶若 T1911_.46.0082a09: 虚空不可説示。雖未發眞於四句中決 T1911_.46.0082a10: 定不執。譬如闇中遙望株杌不審人杌。人 T1911_.46.0082a11: 應六分動相。杌無六分是不動相。久住觀 T1911_.46.0082a12: 之心謂是杌亦不明了。起四句執即喩動 T1911_.46.0082a13: 相。動喩無常相不動喩常。久觀不已定知 T1911_.46.0082a14: 是常。不起四執而無明未破猶不了了。雖 T1911_.46.0082a15: 不了了定知一常一切常。行大直道無留 T1911_.46.0082a16: 難故。前見思塵沙久已穿徹。唯二觀智即喩 T1911_.46.0082a17: 金剛觀破智障名觀穿觀。安心此理名觀 T1911_.46.0082a18: 達觀此理不可思議名第一義空。待二乘頑 T1911_.46.0082a19: 境之空名爲智慧。而此法性非智非不智。 T1911_.46.0082a20: 是爲中觀具三義也。復次體達智障無明。 T1911_.46.0082a21: 無自他性共無因性畢竟不可得。如持戒比 T1911_.46.0082a22: 丘觀無蟲水。此中動者蟲耶塵耶。蟲即生相 T1911_.46.0082a23: 塵無生相。諦觀不已雖知是塵亦不明了。 T1911_.46.0082a24: 若謂無明有四性。性是生動。若無四性無 T1911_.46.0082a25: 性無生動。雖知不動亦不決定。雖不決 T1911_.46.0082a26: 定而決定觀常住不動。前生死涅槃二邊流 T1911_.46.0082a27: 動。上兩觀已止。唯有無明迴轉未息。今達 T1911_.46.0082a28: 心本源無明寂靜名止息止。安心此理名 T1911_.46.0082a29: 停止止。常住之理非止非不止。對無常動 T1911_.46.0082b01: 故言爲止。即是非止非不止。是名中止具 T1911_.46.0082b02: 三義也。復次智障心中。即有三假四句止 T1911_.46.0082b03: 觀。信法迴轉四悉檀巧修。皆例如前説。如 T1911_.46.0082b04: 是四句即是觀門。若離此四無修觀處。善 T1911_.46.0082b05: 巧方便因門而通得見中道。見中道時非 T1911_.46.0082b06: 即四觀。若於一觀得入。餘句即融不須更 T1911_.46.0082b07: 修。若未通入。但勤修四句方便取悟。若執 T1911_.46.0082b08: 此四即爲所燒遮壅不通。若無執滯即是 T1911_.46.0082b09: 觀無明四句得悟也。二約法性破無明 T1911_.46.0082b10: 者。上四句觀於智障求無明生。決定叵得。 T1911_.46.0082b11: 或生一種解。或發一定。決謂無明即是法 T1911_.46.0082b12: 性。如此計者非是悟心。但發觀解。如闇見 T1911_.46.0082b13: 塵杌決謂塵杌。即當移觀觀於法性。爲 T1911_.46.0082b14: 當無明心滅法性心生。爲當不滅法性心 T1911_.46.0082b15: 生。爲當亦滅不滅法性心生。爲當非滅 T1911_.46.0082b16: 非不滅法性心生。若無明滅而法性生者。滅 T1911_.46.0082b17: 何能生。不滅生者明無明並。共生者即有二 T1911_.46.0082b18: 過。離則不可。不自不他不共不無因。如是 T1911_.46.0082b19: 四句一一句中。信法迴轉四悉善巧。即能得 T1911_.46.0082b20: 悟。通四門池。雖未得悟。決定謂此中道 T1911_.46.0082b21: 觀智能破無明。常如是學更不餘修也。三 T1911_.46.0082b22: 約眞縁破無明者。觀此觀智待誰得名 T1911_.46.0082b23: 爲智爲非智。若横待者。十方諸佛是智是 T1911_.46.0082b24: 明。待我無智明也。若竪待者。我於將來 T1911_.46.0082b25: 破除盲冥而得大明。待今是無智無明。如 T1911_.46.0082b26: 是智明爲是縁修。爲是眞修。眞縁合修。離 T1911_.46.0082b27: 眞離縁。若縁修者縁是無常。云何生常。若 T1911_.46.0082b28: 是眞修眞不應修。釋此有兩家。一云。縁修 T1911_.46.0082b29: 顯眞修。二云。縁修滅眞自顯。眞自顯是自 T1911_.46.0082c01: 生。由縁顯是他生。眞縁合是共生。離眞縁 T1911_.46.0082c02: 是無因生。四句求智不可得。亦不得無智。 T1911_.46.0082c03: 何以故。待智説無智 T1911_.46.0082c04: 無智亦無。若執眞縁爲是者。不能發中倶 T1911_.46.0082c05: 是障智。若不執者即是四門。若得契理理 T1911_.46.0082c06: 非眞非縁。非共非離不可説示。若有機 T1911_.46.0082c07: 縁亦可四説。悉檀方便無復定執。隨縁異 T1911_.46.0082c08: 説聞即得道。所謂從無常生於常。大經云。 T1911_.46.0082c09: 因是無常而果是常。又云。從伊蘭子生栴 T1911_.46.0082c10: 檀樹。或時云。從法王種性中生即是眞修。 T1911_.46.0082c11: 或言。因滅無明則得菩提燈。或言。非内 T1911_.46.0082c12: 觀非外觀而得是智慧云云。無得之得以 T1911_.46.0082c13: 是得無所得。入空意。無所得即是得。入假 T1911_.46.0082c14: 意。得無所得皆不可得。雙照得無得即中 T1911_.46.0082c15: 意。諸菩薩等或偏申一門。如天親明阿梨 T1911_.46.0082c16: 耶識爲世諦。別有眞如。此是論之正主。禪 T1911_.46.0082c17: 定助道皆是陪從莊嚴耳。如中論申畢竟空 T1911_.46.0082c18: 空爲論主。其餘亦是助道耳。餘門亦應有 T1911_.46.0082c19: 菩薩作論申之。作論異説豈離四門因門 T1911_.46.0082c20: 有殊契會不異。若得此意何所乖諍苦興 T1911_.46.0082c21: 矛盾。若用四門修觀者。或樂或宜或對或 T1911_.46.0082c22: 入。一門既爾餘門亦然。觀行雖別得道何異。 T1911_.46.0082c23: 經論爲縁不同。古來諍競難可通處。用此 T1911_.46.0082c24: 解釋。氷冶雲銷。如此觀行契教根理。印會 T1911_.46.0082c25: 允合有何是非。明眼之人依義不依語。有 T1911_.46.0082c26: 智之者必不生疑。無目無解徒勞愍怪詎 T1911_.46.0082c27: 可益乎。問。無明即法性法性即無明。無明破 T1911_.46.0082c28: 時法性破不。法性顯時無明顯不。答。然。理實 T1911_.46.0082c29: 無名對無明稱法性。法性顯則無明轉變 T1911_.46.0083a01: 爲明。無明破則無無明。對誰復論法性耶。 T1911_.46.0083a02: 問。無明即法性。無復無明與誰相即。答。如 T1911_.46.0083a03: 爲不識氷人指水是水指氷是水。但有 T1911_.46.0083a04: 名字。寧復有二物相即耶。如一珠向月生 T1911_.46.0083a05: 水向日生火。不向則無水火。一物未曾 T1911_.46.0083a06: 二。而有水火之珠耳。四修中觀位者。前兩 T1911_.46.0083a07: 止爲中道雙遮方便。兩觀是雙照方便。因此 T1911_.46.0083a08: 遮照得入中道。自然雙流自然雙照。修此 T1911_.46.0083a09: 雙流凡有三處。若別接通者。七地論修八 T1911_.46.0083a10: 地論證。別教十迴向論修登地論證。如此 T1911_.46.0083a11: 修證高遠迢遰。初心衆生尚不得修乾慧。 T1911_.46.0083a12: 云何能證八地耶。此中道觀於凡無益。又 T1911_.46.0083a13: 初心尚未入十信至迴向。若無迴向豈得 T1911_.46.0083a14: 修中。無修則無證。此中道觀於凡夫人望 T1911_.46.0083a15: 崖無益。今明圓教五品之初。秖是凡地。即 T1911_.46.0083a16: 能圓觀三諦修於中空坐如來座。修寂滅 T1911_.46.0083a17: 忍著如來衣。修佛定慧以如來莊嚴而自 T1911_.46.0083a18: 莊嚴。修無縁慈入如來室。始從初品進入 T1911_.46.0083a19: 第五相似法起。見鵠知池望煙驗火。即是 T1911_.46.0083a20: 相似位人入六根清淨也。例如外道不修 T1911_.46.0083a21: 念處永無煖分。二觀亦爾。不修中道似解 T1911_.46.0083a22: 不發。今五品修中能生似解。轉入初住即 T1911_.46.0083a23: 破無明。故華嚴解初住云。無染如虚空。清 T1911_.46.0083a24: 淨妙法身湛然應一切。正使及習一時皆盡 T1911_.46.0083a25: 無有遺餘。初發過牟尼。此之謂也。始自初 T1911_.46.0083a26: 品終至初住。一生可修一生可證。不待位 T1911_.46.0083a27: 登七地。爾乃修習。何暇歡喜始入雙流。前 T1911_.46.0083a28: 教所以高其位者。方便之説。圓教位下者。 T1911_.46.0083a29: 眞實之説。法華云。如此之事是我方便。諸佛 T1911_.46.0083b01: 亦然。今當爲汝説最實事。即此意也。復次 T1911_.46.0083b02: 三藏菩薩坐道場時猶是具惑。故無雙流。 T1911_.46.0083b03: 雙流位在佛耳。通教有別來接者雙流位 T1911_.46.0083b04: 在八地。別教雙流位在初地。故漸漸引之。 T1911_.46.0083b05: 其位稍低。實意彌顯也。雖言初住破一分無 T1911_.46.0083b06: 明是雙流位。此是略語。譬如擧帆一日三 T1911_.46.0083b07: 千略言一日耳。又如禪有九品此亦大較。 T1911_.46.0083b08: 如佛得四禪身子不知。身子入四禪目連 T1911_.46.0083b09: 不知。目連入四禪諸比丘不知。如此往推 T1911_.46.0083b10: 禪不啻九品。初住亦爾。言一品者亦無量 T1911_.46.0083b11: 品。此位能遍法界作佛事。不可限量。如 T1911_.46.0083b12: 首楞嚴華嚴中廣説。尚示八相何況餘耶云 T1911_.46.0083b13: 云。前兩觀後已結成破法遍如上説。今中 T1911_.46.0083b14: 道正觀觀無明法性。不依二邊不依四句。 T1911_.46.0083b15: 畢竟清淨無倚無著。故淨名云。稽首如空 T1911_.46.0083b16: 無所依。此智豁開一破一切破。靡所不遍 T1911_.46.0083b17: 故名破法遍也○第二約餘門明破法遍 T1911_.46.0083b18: 者。上約無生一門。竪修三觀徹照三諦破 T1911_.46.0083b19: 法遍。無量諸門望無生門餘門是横。譬如 T1911_.46.0083b20: 徑直重門此則名竪。齊並邐迤故稱爲横。 T1911_.46.0083b21: 若横若竪皆得見王。故約横論觀辨破法 T1911_.46.0083b22: 遍也。横門者如中論八不。不生不滅不常不 T1911_.46.0083b23: 斷。不一不異不來不去。一論明八門。諸經論 T1911_.46.0083b24: 則無量。或不有不無不垢不淨。不住不著不 T1911_.46.0083b25: 受不取。不虚不實不縛不脱。如此等諸教行 T1911_.46.0083b26: 門其數無量。倶皆能通故稱爲門。中論云。若 T1911_.46.0083b27: 深觀不常不斷。即入無生無滅義。何以故。 T1911_.46.0083b28: 不生即不異。不滅即不一。生名集成即異 T1911_.46.0083b29: 義。滅名散壞即一義。不生即不常。不滅即 T1911_.46.0083c01: 不斷。不生即不來。不滅即不去。不生即不垢。 T1911_.46.0083c02: 不滅即不淨。不生即不増。不滅即不減。不生 T1911_.46.0083c03: 即不縛。不滅即不脱。不生即不有。不滅即 T1911_.46.0083c04: 不無。是故深觀不生不滅即是諸門義也。若 T1911_.46.0083c05: 無生門觀陰界入次第不次第。乃至三障四 T1911_.46.0083c06: 魔者。餘門亦如是。若無生門觀心如工畵 T1911_.46.0083c07: 師造種種五陰。一切世間中。莫不從心造。 T1911_.46.0083c08: 一陰界入一切陰界入。一性相體力。一切性 T1911_.46.0083c09: 相體力等。餘門亦如是。若無生門發眞正菩 T1911_.46.0083c10: 提心起四弘誓願。餘門亦如是。若無生門 T1911_.46.0083c11: 安心止觀自行化他。信法迴轉善巧悉檀。餘 T1911_.46.0083c12: 門亦如是。若無生門識有無破單複具足 T1911_.46.0083c13: 無言説見。一一皆有三假四觀。如是不自 T1911_.46.0083c14: 不他不共不無因者。餘門亦如是。若無生 T1911_.46.0083c15: 門破見有七萬二千三百八十四止觀者。餘 T1911_.46.0083c16: 門亦如是。若無生門觀智障自生非自生。 T1911_.46.0083c17: 故説自生空。自生空非自空故説自生假。 T1911_.46.0083c18: 自假非假自空非空故説自生中。自中不 T1911_.46.0083c19: 但中雙照空假。故説三觀一心者。餘諸門 T1911_.46.0083c20: 亦如是。若無生門觀智障他生非他生。共 T1911_.46.0083c21: 生非共生無因生非無因生。乃至三觀一心 T1911_.46.0083c22: 者。餘門亦如是。若無生門觀智障自滅非 T1911_.46.0083c23: 自滅故説自滅空。自空非自空故説自滅 T1911_.46.0083c24: 假。自假非假自空非空。故説自滅中。自滅 T1911_.46.0083c25: 中不但中雙照空假。故説自滅三觀一心 T1911_.46.0083c26: 者。餘門亦如是。若無生門觀智障他滅非 T1911_.46.0083c27: 他滅。共滅非共滅。無因滅非無因滅。乃至三 T1911_.46.0083c28: 觀一心者。餘門亦如是。若無生門自待非自 T1911_.46.0083c29: 待故説自待空。自空非自空故説自待假。 T1911_.46.0084a01: 自空非空自假非假。故説自待中。自中不 T1911_.46.0084a02: 但中雙照二諦。故説三觀一心者。餘門亦 T1911_.46.0084a03: 如是。若無生門他待非他待。共待非共待。 T1911_.46.0084a04: 無因待非無因待。乃至三觀一心者。餘門亦 T1911_.46.0084a05: 如是。若無生門三觀結成破法遍者。餘門 T1911_.46.0084a06: 亦如是。以無生門如上等諸法度入餘門。 T1911_.46.0084a07: 縱横無礙。如金剛刀無能障者。若得此意 T1911_.46.0084a08: 通釋經論隨義迴轉。文義允當無處不合。 T1911_.46.0084a09: 所以者何。若將此義釋無行經。即轉無生 T1911_.46.0084a10: 意入無行門。所謂諦無行智無行菩提心無 T1911_.46.0084a11: 行。安心於止觀無行。破見思無知無明等 T1911_.46.0084a12: 無行。生死涅槃中間等皆無行。無行行無行 T1911_.46.0084a13: 位無行教。如是等一切悉入無行門中説。 T1911_.46.0084a14: 究竟具足也。若釋金剛般若經。即轉無生 T1911_.46.0084a15: 意度入不住門中。種種不住。不住色布施。 T1911_.46.0084a16: 不住聲香味觸布施。不住境智布施。不 T1911_.46.0084a17: 住慈悲布施。不住見思中布施。不住無 T1911_.46.0084a18: 知無明中布施。是名檀波羅蜜。不住色中 T1911_.46.0084a19: 持戒。乃至不住色中般若。初地不應住乃 T1911_.46.0084a20: 至十地不應住。雖諸法不住以無住法住 T1911_.46.0084a21: 般若中。即是入空。以無住法住世諦即是 T1911_.46.0084a22: 入假。以無住法住實相即是入中。此無住 T1911_.46.0084a23: 慧即是金剛三昧。能破磐石砂礫徹至本 T1911_.46.0084a24: 際。故仁王經三處明金剛三昧。七地初地初 T1911_.46.0084a25: 住。即是金剛無住釋三教位義。又云。釋迦牟 T1911_.46.0084a26: 尼入大寂定金剛三昧。若爾者。常途不應 T1911_.46.0084a27: 云無礙道有金剛斷道無金剛。經云佛有。 T1911_.46.0084a28: 豈非斷道有耶。天親無著論。開善廣解。詎 T1911_.46.0084a29: 出無生無住之意耶。略擧二經。示度曲之 T1911_.46.0084b01: 端耳。若得此意千經萬論豁矣無礙。此是 T1911_.46.0084b02: 學觀之初章。思義之根本。釋異之妙慧。入 T1911_.46.0084b03: 道之指歸。綱骨曠大事理具足。解一千從法 T1911_.46.0084b04: 門自在云云。問。無生一門申一切佛法。復何 T1911_.46.0084b05: 用餘門耶。答。法相如此二義相須。人人不 T1911_.46.0084b06: 同各各自行應須餘門。如淨名三十二菩 T1911_.46.0084b07: 薩各説已入不二法門。若言生滅是生死爲 T1911_.46.0084b08: 二。不生不滅則無二。乃是空門何關中道。 T1911_.46.0084b09: 今解。生是生死滅是涅槃是爲二。雙遮二 T1911_.46.0084b10: 邊得入中道。是爲入不二法門。此菩薩自 T1911_.46.0084b11: 説己門不説他門。華嚴云。我唯知此一門。 T1911_.46.0084b12: 即是各説入門門則無量也。又他縁不同逗 T1911_.46.0084b13: 化非一。前一番人聞説無生無滅得悟。餘 T1911_.46.0084b14: 非其宜所以無益。次菩薩更説不垢不淨 T1911_.46.0084b15: 入不二門。當其所宜聞之得道。是則横門 T1911_.46.0084b16: 無量。八千菩薩各各説之。云何難言一門 T1911_.46.0084b17: 足耶。復次行人依無生門修四三昧。或時 T1911_.46.0084b18: 歡喜頂受。或信善心生。或惡覺執破。或恍恍 T1911_.46.0084b19: 欲悟。若爾者。此無生門是其道門。若不爾 T1911_.46.0084b20: 非其門也。當更從無滅門入。喜生。善發。 T1911_.46.0084b21: 執破。近道。當知無滅是其道門。不爾。於其 T1911_.46.0084b22: 非門。如是廣歴衆門一一檢試。會有相應。 T1911_.46.0084b23: 張羅既廣心鳥自獲。爲是義故將横約竪 T1911_.46.0084b24: 以顯門通也○第三横竪一心明止觀者。 T1911_.46.0084b25: 如上所説横竪深廣破一切邪執。申一切 T1911_.46.0084b26: 經論修一切觀行。逗一切根縁。迴轉無窮 T1911_.46.0084b27: 言煩難見。今當結束出其正意。若無生門 T1911_.46.0084b28: 千萬重疊。秖是無明一念因縁所生法。即空 T1911_.46.0084b29: 即假即中不思議三諦。一心三觀一切種智。 T1911_.46.0084c01: 佛眼等法耳。無生門既爾。諸餘横門亦復如 T1911_.46.0084c02: 是。雖種種説秖一心三觀。故無横無竪。 T1911_.46.0084c03: 但一心修止觀。又爲二。一總明一心。二歴 T1911_.46.0084c04: 餘一心。總者。秖約無明一念心。此心具三 T1911_.46.0084c05: 諦。體達一觀此觀具三觀。若不得前來横 T1911_.46.0084c06: ＊竪諸説。如此境智何由可解。前説一念無 T1911_.46.0084c07: 明與法性合。即有一切百千夢事。一陰界 T1911_.46.0084c08: 入一切陰界入。無量單複具足無言等見。三 T1911_.46.0084c09: 界九地一切諸思。十六門破等諸法。先已次 T1911_.46.0084c10: 第横＊竪聞竟。今聞一心因縁生法者。即懸 T1911_.46.0084c11: 超前來一切次第因縁生法。懸識不可思議 T1911_.46.0084c12: 因縁生法。前説諸法皆三假四句。句句求實 T1911_.46.0084c13: 不可得。單複諸見皆空。九地諸思皆空。十 T1911_.46.0084c14: 六門皆空。先已聞故。今聞一心即是空。懸 T1911_.46.0084c15: 超前來次第諸空。懸識不可思議畢竟妙空。 T1911_.46.0084c16: 前來所明諸假覆疎倒入。分別藥病授藥等 T1911_.46.0084c17: 法先已聞故。今聞一心即假。懸超前來次 T1911_.46.0084c18: 第之假。懸識雙照二諦之假。今聞非空非 T1911_.46.0084c19: 假者。懸超前來諸空皆非空諸假皆非假。 T1911_.46.0084c20: 又前來分別一切非有非無。單見中非有非 T1911_.46.0084c21: 無。複見中非有非無。具足中非有非無。三藏 T1911_.46.0084c22: 中非有非無。通門非有非無。別門非有非無。 T1911_.46.0084c23: 前已聞故。今聞非有非無。懸超前來諸非有 T1911_.46.0084c24: 非無。懸識中道不可思議非有非無。如此三 T1911_.46.0084c25: 諦一心中解者。此人難得。何以故。約心論 T1911_.46.0084c26: 無明還約心論因縁所生法。故有前來一 T1911_.46.0084c27: 切法。約心即空。故有前來諸空。還約心論 T1911_.46.0084c28: 假故有前來出假等。亦約心論法界故有 T1911_.46.0084c29: 中道非空非假。三諦具足秖在一心。分別相 T1911_.46.0085a01: 貎如次第説。若論道理秖在一心。即空即 T1911_.46.0085a02: 假即中。如一刹那而有三相。三相不同生 T1911_.46.0085a03: 住滅異。一心三觀亦如是。生喩假有滅喩 T1911_.46.0085a04: 空無住喩非空非有。三諦不同而秖一念。 T1911_.46.0085a05: 如生住滅異秖一刹那。三觀三智三止三眼。 T1911_.46.0085a06: 例則可知。如是觀者。則是衆生開佛知見。 T1911_.46.0085a07: 言衆生者。貪恚癡心皆計有我我即衆生。 T1911_.46.0085a08: 我逐心起。心起三毒即名衆生。此心起時 T1911_.46.0085a09: 即空即假即中。隨心起念止觀具足。觀名 T1911_.46.0085a10: 佛知止名佛見。於念念中止觀現前。即是 T1911_.46.0085a11: 衆生開佛知見。此觀成就名初隨喜品。讀誦 T1911_.46.0085a12: 扶助此觀轉明。成第二品。如行而説資心 T1911_.46.0085a13: 轉明。成第三品。兼行六度功徳轉深。成第 T1911_.46.0085a14: 四品。具行六度事理無減。成第五品。第五 T1911_.46.0085a15: 品轉入六根清淨。名相似位。故法華云。雖 T1911_.46.0085a16: 未得無漏而其意根清淨若此。從相似位 T1911_.46.0085a17: 進入銅輪。破無明得無生忍。四十二地諸 T1911_.46.0085a18: 位。故法華云。得如是無漏清淨之果報。亦 T1911_.46.0085a19: 是三賢十聖住果報。唯佛一人居淨土。以 T1911_.46.0085a20: 賢聖例佛。指妙覺是報。大經云得無上 T1911_.46.0085a21: 報者。有現報故名無上報。無生後故言 T1911_.46.0085a22: 佛無報。大經亦云。子果果子。以現報故即 T1911_.46.0085a23: 如子果。無後報故不名果子云云。又金光 T1911_.46.0085a24: 明稱爲應身境智相應也。就境爲法身。就 T1911_.46.0085a25: 智爲報身。起用爲應身。以得法身故常恒 T1911_.46.0085a26: 不變。法身清淨。廣大如法界究竟如虚空。 T1911_.46.0085a27: 盡未來際也。寶性論云。常即不生。恒即不 T1911_.46.0085a28: 老。清淨即不病。不變即不死。法身是淨徳。廣 T1911_.46.0085a29: 大如法界是我徳。究竟如虚空是樂徳。盡 T1911_.46.0085b01: 未來際是常徳。故知初住法身即具如是常 T1911_.46.0085b02: 樂我淨。無生老死也云云○歴餘一心三觀 T1911_.46.0085b03: 者。若總無明心未必是宜。更歴餘心或欲 T1911_.46.0085b04: 心瞋心慢心。此等心起即空即假即中。還如 T1911_.46.0085b05: 總中所説云云○前來所説但觀識陰作 T1911_.46.0085b06: 如此説。餘四陰亦如是。十二入十八界亦如 T1911_.46.0085b07: 是。是名觀陰界入境破法遍竟。問。入假 T1911_.46.0085b08: 中有因縁。入空何意無。入空以四門料簡。 T1911_.46.0085b09: 假中何意無。答。入空亦有。略故不説耳。何 T1911_.46.0085b10: 者。謂爲解脱故爲脱他故。爲慧命故爲 T1911_.46.0085b11: 無漏故爲法位故。夫生死縛著勞我精神。 T1911_.46.0085b12: 非空不解。自既有縛能解他縛無有是 T1911_.46.0085b13: 處。爲脱他故應須入空。賢聖以慧爲命。 T1911_.46.0085b14: 慧命非空不立。諸神通中無漏通勝。爲勝 T1911_.46.0085b15: 神通故。應須入空。又法位非慧不入。空慧 T1911_.46.0085b16: 能速入法位。入空因縁甚多。例後故説五 T1911_.46.0085b17: 耳。夫空觀通於小大偏圓。欲分別不濫。須 T1911_.46.0085b18: 四門料簡。假中不雜小故不用耳。空觀二 T1911_.46.0085b19: 種。析空專在小。體空小大共。今之料簡簡 T1911_.46.0085b20: 於體空。雖同用體所爲處別故須料簡。別 T1911_.46.0085b21: 圓能通雖各四門所通處同。故料簡則閑耳。 T1911_.46.0085b22: 智障者。異解不同。今出達摩欝多羅釋。煩 T1911_.46.0085b23: 惱是惑心故煩惱是障。智是明解云何説智 T1911_.46.0085b24: 爲障。智有二種。證智識智。識智分別體違 T1911_.46.0085b25: 想順。想順故説爲智。體違分別與證智爲 T1911_.46.0085b26: 礙。故説智爲障。又佛於二障得解脱。涅 T1911_.46.0085b27: 槃云。斷愛故得心解脱。斷無明故得智解 T1911_.46.0085b28: 脱。地持中説愛爲煩惱首。故心解脱對治煩 T1911_.46.0085b29: 惱障也。遠離一切無明穢汚。於一切所知 T1911_.46.0085c01: 知無障礙名智淨。智淨即慧解脱。若以智 T1911_.46.0085c02: 所知礙名智障者。以無明故於智有礙。 T1911_.46.0085c03: 正以無明爲智障體也。入大乘論云。出世 T1911_.46.0085c04: 間無明是智障。世間無明賢聖已遠離。即是 T1911_.46.0085c05: 先斷煩惱障也。二障倶是煩惱。云何以無 T1911_.46.0085c06: 明爲智障。無明是即智之惑。以智爲體即 T1911_.46.0085c07: 智説障。例如無爲生死即無爲而説生死。 T1911_.46.0085c08: 以無爲爲名也。愛即四住地也。亦能障智。 T1911_.46.0085c09: 然是異心之惑。解惑不倶體是煩惱。故當體 T1911_.46.0085c10: 爲名名煩惱障。復次愛能令諸有相續。能 T1911_.46.0085c11: 令心煩與心作惱。雖無明覆蔽然生由愛 T1911_.46.0085c12: 水。招生功強。故名愛爲煩惱障。無明不了 T1911_.46.0085c13: 正與解脱反。愛性雖違然以無明爲本。無 T1911_.46.0085c14: 明性迷障智義顯。故從所障名爲智障。無 T1911_.46.0085c15: 明有二。一迷理。二迷事。何者是智障。地持 T1911_.46.0085c16: 説。二乘無漏人無我智爲煩惱障淨智。佛菩 T1911_.46.0085c17: 薩法無我智爲智障淨智。若爾。二倶是迷理 T1911_.46.0085c18: 爲智障。又智所知礙名爲智障者。於一切 T1911_.46.0085c19: 法知無障礙。即於事中知無障礙。但是迷 T1911_.46.0085c20: 事爲智障。若爾。何者爲定。照事照理之 T1911_.46.0085c21: 智。智雖有二二無別體。智障無明亦無二 T1911_.46.0085c22: 性。雖有二説而無二也。又心智爲障者。 T1911_.46.0085c23: 究尋分別智礙於如實不得證智。此亦即 T1911_.46.0085c24: 智是障。以滅想滅心故有斷智之義。若 T1911_.46.0085c25: 捨分別即向智障清淨。又非是條然。故智 T1911_.46.0085c26: 亦不斷。是以經有不失福之言。百論引佛 T1911_.46.0085c27: 説於福莫畏者助道應行也。人作一向之 T1911_.46.0085c28: 論。便有斷不斷二途。計無矛盾勿生偏執 T1911_.46.0085c29: 競也。問。瓔珞云。第三觀初地現前。今云何或 T1911_.46.0086a01: 説在八地。或説在初住。答。借義相成。或 T1911_.46.0086a02: 借高成下或言八地。或借下成高故言 T1911_.46.0086a03: 初住。瓔珞明別教故言初地。問。假中兩觀 T1911_.46.0086a04: 明三根人修位。初觀不見判修位。答。後觀 T1911_.46.0086a05: 悉入位方修假中。故約位判三根淺深。初 T1911_.46.0086a06: 觀始於凡地無位可判淺深。又瓔珞亦有。 T1911_.46.0086a07: 文云。四地名須陀洹。此應是下根。又三地 T1911_.46.0086a08: 明須陀洹此應是中根。或初地明須陀洹
T1911_.46.0086a12: T1911_.46.0086a13:
T1911_.46.0086a16: 門人灌頂記 T1911_.46.0086a17: 第五識通塞者。亦名知得失。亦名知字非 T1911_.46.0086a18: 字。如上破法遍。應通入無生。若不入者。 T1911_.46.0086a19: 當尋得失必滯是非。不得一向作解。何 T1911_.46.0086a20: 者。若同外道愛著觀空智慧。宜以四句 T1911_.46.0086a21: 遍破。能破如所破令衆塞得通。若不執觀 T1911_.46.0086a22: 空智慧。則能破不如所破。但破塞存通。 T1911_.46.0086a23: 如除膜養珠破賊護將。若爾。即大導師善 T1911_.46.0086a24: 知通塞。將導衆人能過五百由旬。舊云。六 T1911_.46.0086a25: 地見思盡爲三百。七地八地爲四百。九地十 T1911_.46.0086a26: 地爲五百。此義與釋論乖。論以二乘爲四 T1911_.46.0086a27: 百。二乘之道非七地八地。攝大乘人以三 T1911_.46.0086a28: 界爲三百。方便因縁兩生死足爲五百。則 T1911_.46.0086a29: 攝義不盡。更有有後生死無後生死屬何 T1911_.46.0086b01: 百耶。地人以十信住行向地爲五百。此與 T1911_.46.0086b02: 法華乖。法華過三百由旬作化城。此則二 T1911_.46.0086b03: 百由旬作化城。復有人解三界爲三百。二 T1911_.46.0086b04: 乘足爲五百。此義三失。一出三界外立化 T1911_.46.0086b05: 城。云何二乘出三界外不入城。更行四 T1911_.46.0086b06: 百五百。四百五百之外更無化城。何所可入 T1911_.46.0086b07: 而稱二乘。二者滅化城方可得進。城猶未 T1911_.46.0086b08: 滅而輒進四百五百。三者二乘共入化城。 T1911_.46.0086b09: 云何聲聞爲四百支佛爲五百。有人以五 T1911_.46.0086b10: 住煩惱爲五百。然二乘已斷四住。應是四 T1911_.46.0086b11: 百由旬外立化城。有人以斷三界思爲三 T1911_.46.0086b12: 百。塵沙爲四百。無明爲五百。此亦不然。由 T1911_.46.0086b13: 旬本譬煩惱。云何見多而不數。思少爲三 T1911_.46.0086b14: 百。此之名義本出法華。法華擧五百爲譬 T1911_.46.0086b15: 本。以生死險道導師觀知合之。應作三番 T1911_.46.0086b16: 明五百。乃會經耳。一就生死處所。二就煩 T1911_.46.0086b17: 惱。三就智慧。諸師之釋方圓動息不與文 T1911_.46.0086b18: 會。如持一孔之匙開三須之鑰。初家約通 T1911_.46.0086b19: 位就四百立化城攝家約生死割二種於 T1911_.46.0086b20: 荒外。地家約別位在界内立化城。次家徑 T1911_.46.0086b21: 侹不待開權即自顯實。人師過如此。釋論 T1911_.46.0086b22: 意云何。論有二文。初以二乘爲四百而止 T1911_.46.0086b23: 不作五百。後文以二乘爲一百。今通之。 T1911_.46.0086b24: 論明通意。道家以眞諦爲極。過三界已未 T1911_.46.0086b25: 破化城但入涅槃。即指涅槃。爲四百耳。 T1911_.46.0086b26: 而復以二乘爲一百者。更明出假菩薩從 T1911_.46.0086b27: 空出假。非涅槃爲一百。入三界爲三百。 T1911_.46.0086b28: 作如此消文。於經論無妨也。今明五百由 T1911_.46.0086b29: 旬者。一約生死處所。謂三界果報爲三百。 T1911_.46.0086c01: 方便有餘土實報無礙土是爲五百由旬處 T1911_.46.0086c02: 所。次約煩惱者。所謂見諦惑爲一百。五下 T1911_.46.0086c03: 分爲二百。五上分爲三百。塵沙爲四百。無 T1911_.46.0086c04: 明爲五百。次約觀智者。空觀智知三百。假 T1911_.46.0086c05: 觀智知四百。中觀智知五百。此與文會無 T1911_.46.0086c06: 前諸師過也。又諸師判位遼遠。初心行人尚 T1911_.46.0086c07: 未斷見。何由超過五百由旬乎。今論由旬 T1911_.46.0086c08: 有横通塞。有竪通塞。横者具約三法。苦集 T1911_.46.0086c09: 爲塞道滅爲通。無明十二因縁爲塞。無明滅 T1911_.46.0086c10: 爲通。六蔽覆心爲塞。六度爲通。竪通塞者。 T1911_.46.0086c11: 見思分段生死爲塞。從假入空觀爲通。無 T1911_.46.0086c12: 知方便生死爲塞。從空入假觀爲通。無明因 T1911_.46.0086c13: 縁生死等爲塞。中道正觀爲通。今當以横 T1911_.46.0086c14: 織竪檢校通塞。如從假入空破諸見思。單 T1911_.46.0086c15: 複具足無言等見。九九八十一思。如斯諸惑 T1911_.46.0086c16: 本是汚穢。増長煩惱遮塞行人。那忽取著 T1911_.46.0086c17: 謂是謂非。起諸結業漏落生死。唯見苦 T1911_.46.0086c18: 集不見道滅。既不識見思中四諦。是事不 T1911_.46.0086c19: 知名爲無明。乃至老死。但構因縁無明不 T1911_.46.0086c20: 滅。不滅故堅著叵捨。唯在此岸不到彼 T1911_.46.0086c21: 岸。大經云。童子飢時取糞中果。智人呵之 T1911_.46.0086c22: 赧然有愧。失於淨法。是名爲塞。若於諸見 T1911_.46.0086c23: 介爾起心。知無性實無常無主。倒破則無 T1911_.46.0086c24: 業。無業則無果。是名爲道。道故有滅。若 T1911_.46.0086c25: 識四諦則無無明亦無老死。因縁壞故則 T1911_.46.0086c26: 捨諸有到於彼岸。當用此意歴一一心。 T1911_.46.0086c27: 歴一一能。歴一一所。若起三塞破之令 T1911_.46.0086c28: 通。若是三通養令成就。復次體見即空能 T1911_.46.0086c29: 體亦即空。如羅漢之心尚名無漏五陰。我 T1911_.46.0087a01: 觀未眞那得非陰。若計陰實則結業生死。 T1911_.46.0087a02: 若不識陰四諦即是無明。若愛觀空智慧 T1911_.46.0087a03: 則不能捨。用即空意歴一一心。歴一一 T1911_.46.0087a04: 能。歴一一所。若有三塞破之令通。若是三 T1911_.46.0087a05: 通養令成就。則巧過見思之塞。善通三百 T1911_.46.0087a06: 由旬也。次用横織竪檢校從空入假觀通 T1911_.46.0087a07: 塞者。此則易解。於病法藥法授藥法。於一 T1911_.46.0087a08: 一法一一能一一所。明識諦縁度。若起三 T1911_.46.0087a09: 塞破之令通。若有三通養令成就。則過 T1911_.46.0087a10: 無知之塞通四百由旬。次用横織竪檢校 T1911_.46.0087a11: 中道正觀者。於無明法性眞縁等。一一法一 T1911_.46.0087a12: 一能一一所。明識諦縁度。若起三塞破之 T1911_.46.0087a13: 令通。若有三通養令成就。則過無明之塞 T1911_.46.0087a14: 通五百由旬。若作如此論通塞者。次第竪 T1911_.46.0087a15: 論六地初地。動經劫數塞乃得通。大經云。 T1911_.46.0087a16: 須陀洹者八萬劫到。乃至支佛十千劫到。到 T1911_.46.0087a17: 菩薩初發心住。此論聖位何益初心行人者 T1911_.46.0087a18: 乎。復次約横別論通塞者。如大品經云。 T1911_.46.0087a19: 有菩薩從初發心即與薩婆若相應者。與 T1911_.46.0087a20: 空相應也。若初未相應。當用諦縁度檢一 T1911_.46.0087a21: 一心。若有三塞破之令通。若有三通養 T1911_.46.0087a22: 令成就。得過三百由旬。又云。有菩薩從 T1911_.46.0087a23: 初發心即能遊戲神通淨佛國土。此是出假 T1911_.46.0087a24: 之意。若初發心修假。亦用諦縁度檢一一 T1911_.46.0087a25: 心。破塞養通過四百由旬。又云。有菩薩 T1911_.46.0087a26: 從初發心即能坐道場成正覺。此即中意。 T1911_.46.0087a27: 若初發心修中。亦用諦縁度檢一一心。破 T1911_.46.0087a28: 塞養通過五百由旬也。如此説者。雖初心 T1911_.46.0087a29: 得論通塞而三法各別。大論引三喩。一則 T1911_.46.0087b01: 歩渉。二則乘馬。三則神通。歩馬兩行須知 T1911_.46.0087b02: 通塞。神通無礙。塞不能遮。山壁皆虚。何通 T1911_.46.0087b03: 可擇。初觀喩歩。次觀喩馬。後觀喩飛。三義 T1911_.46.0087b04: 分張亦非今所用也。若竪論三觀。兩觀當 T1911_.46.0087b05: 地爲通望上爲塞。若後一觀勝下爲通隔 T1911_.46.0087b06: 小爲塞。横論三觀當分爲通。不相收爲 T1911_.46.0087b07: 塞。法相淺深任有通塞。況復於中起苦集 T1911_.46.0087b08: 無明蔽等。是故皆塞無復有通。若一心三觀 T1911_.46.0087b09: 法相即破竪中之通塞。三觀一心破横中之 T1911_.46.0087b10: 通塞。空即三觀故破歩渉山壁三百之通塞。 T1911_.46.0087b11: 假即三觀破乘馬四百之通塞。中即三觀破 T1911_.46.0087b12: 神通之通塞。良以一心能即空假中者。一切 T1911_.46.0087b13: 山河石壁衆魔群道皆如虚空。一心三觀遊 T1911_.46.0087b14: 之無礙。終不去下陵高避山從谷。觸處諸 T1911_.46.0087b15: 塞皆通無礙。能過五百由旬到於寶所。是 T1911_.46.0087b16: 名爲通。通本對塞。既觸處如空則無復有 T1911_.46.0087b17: 塞。無塞則無通。若於無塞無通。起苦集 T1911_.46.0087b18: 無明障蔽者。非但失於神通。亦失馬歩。能 T1911_.46.0087b19: 破如所破。字爲非字。如彼蟲道偶得三觀 T1911_.46.0087b20: 之名。是蟲不知是字非字。若於一一法一 T1911_.46.0087b21: 一能一一所。皆即空即假即中具諦縁度。是 T1911_.46.0087b22: 名無通無塞雙照通塞。是爲智者識字非 T1911_.46.0087b23: 字。亦名良醫知得知失。於無生門明識通 T1911_.46.0087b24: 塞者。於餘法門亦如是。是爲初心過五百
T1911_.46.0087b27: 別。通塞約解。得失約行。字非字約教。金光 T1911_.46.0087b28: 明云。正聞正聽正分別。正解於縁正能覺 T1911_.46.0087b29: 了。知字非字是正聞正聽。知得失是正分 T1911_.46.0087c01: 別正解於縁。知通塞是正能覺了。雖此差 T1911_.46.0087c02: 別同顯一致耳。問。横塞塞竪通不。竪塞 T1911_.46.0087c03: 塞横通不。横通通竪塞不。竪通通横塞 T1911_.46.0087c04: 不。答。一往然二往不然。然者。無明即見思 T1911_.46.0087c05: 何意非横障。中智治一切何不通横塞此 T1911_.46.0087c06: 是一往然義耳。若二往釋者。横塞障近不能 T1911_.46.0087c07: 塞竪通。横通力弱不能通竪塞。竪塞深遠 T1911_.46.0087c08: 不作横障。竪通對當別不通於横塞耳○ T1911_.46.0087c09: 第六明道品調適者。道品有四。一當分。二 T1911_.46.0087c10: 相攝。三約位。四相生。一明當分者。未必具 T1911_.46.0087c11: 品方能得道。三四二五。單七隻八。當分是 T1911_.46.0087c12: 道。故云當依念處得道。又云。是道場。又 T1911_.46.0087c13: 云。是摩訶衍。念處既爾餘品亦然。是爲當分 T1911_.46.0087c14: 道品而非調停也。二明相攝者。如念處一 T1911_.46.0087c15: 法皆攝諸品。引釋論文云。念處既攝餘品。 T1911_.46.0087c16: 餘品亦攝念處。是爲相攝道品亦非調停 T1911_.46.0087c17: 也。三約位者。如念處當其位。正勤是煖位。 T1911_.46.0087c18: 如意足是頂位。五根是忍位。五力是世第一 T1911_.46.0087c19: 位。八正是見諦位。七覺是修道位。此是約位 T1911_.46.0087c20: 亦非調停也。四相生者。如修念處能生正 T1911_.46.0087c21: 勤。正勤發如意足。如意足生五根。五根生 T1911_.46.0087c22: 五力。五力生七覺。七覺入八正道。是爲善 T1911_.46.0087c23: 巧調適。戒定慧等皆名爲正。清淨心常一則 T1911_.46.0087c24: 能見般若。是爲相生亦是調適。所以須此 T1911_.46.0087c25: 者。上來雖破法遍識通塞。若不調停道品 T1911_.46.0087c26: 何能疾與眞法相應。眞法名無漏。道品是 T1911_.46.0087c27: 有漏。有漏能作無漏方便。方便失所眞理難 T1911_.46.0087c28: 會。如釀酒法酵煖得宜。變水成酒。麹蘖 T1911_.46.0087c29: 失度味則不成。大論云。三十七品是行道 T1911_.46.0088a01: 法。涅槃城有三門。三門是近因道品是遠 T1911_.46.0088a02: 因。爲是義故應須道品調停也。問。道品 T1911_.46.0088a03: 是二乘法。云何是菩薩道耶。答。大論呵此 T1911_.46.0088a04: 問誰作是語。三藏摩訶衍皆不作是説。那 T1911_.46.0088a05: 得獨云是小乘法。淨名云。道品善知識。由 T1911_.46.0088a06: 是成正覺。道品是道場亦是摩訶衍。涅槃 T1911_.46.0088a07: 云。能修八正道者。即見佛性名得醍醐。 T1911_.46.0088a08: 大集云。三十七品是菩薩寶炬陀羅尼。如此 T1911_.46.0088a09: 等經皆明道品何時獨是小乘。若大經云。 T1911_.46.0088a10: 三十七品是涅槃因非大涅槃因。無量阿僧 T1911_.46.0088a11: 祇助菩提法。是大涅槃因者。道品之外無別 T1911_.46.0088a12: 有道品。如四諦外無第五諦。一種苦集如 T1911_.46.0088a13: 爪上土。分別苦集有無量相如十方土。直 T1911_.46.0088a14: 明一三十七品是涅槃因。復有無量三十七 T1911_.46.0088a15: 助道品名大涅槃因。云何無量有四種道 T1911_.46.0088a16: 諦故。有十六門故。又有漏道品欲界二十 T1911_.46.0088a17: 二。未到三十六。初禪三十七。皆有漏道品如 T1911_.46.0088a18: 乳。三藏道品如酪。通教道品如生酥。別教 T1911_.46.0088a19: 如熟酥。圓教如醍醐。大經之文義合於此。 T1911_.46.0088a20: 非道品外別有助法也。或言三十七品是助 T1911_.46.0088a21: 道。或言是正道。大論云。是菩薩道。此文似 T1911_.46.0088a22: 正也。淨名云。道品善知識由是成正覺。此 T1911_.46.0088a23: 文似助也。又若言三十七品是有漏者。云何 T1911_.46.0088a24: 言七覺是修道。法華云。無漏根力覺道之財。 T1911_.46.0088a25: 云何八正在七覺前。此應三句分別。一三十 T1911_.46.0088a26: 七品皆有漏。二皆是無漏。三亦有漏亦無 T1911_.46.0088a27: 漏。如大論云。修八正道得初善有漏五 T1911_.46.0088a28: 陰。善有漏五陰即是煖法。煖法之前尚得修 T1911_.46.0088a29: 於八正道。云何修邪。初從師受法。繋心憶 T1911_.46.0088b01: 念名念處。爲求此法勤而行之名正勤。一 T1911_.46.0088b02: 心中修名如意足。五善根生名根。根増長名 T1911_.46.0088b03: 力。分別道用名七覺。安隱道中行名八正 T1911_.46.0088b04: 道。能如是修得善有漏五陰。當知道品皆 T1911_.46.0088b05: 是有漏。皆是無漏者。即是見諦思惟所行道 T1911_.46.0088b06: 品。一向是無漏。法華之文意在此也。從來雖 T1911_.46.0088b07: 言有漏中得修八正七覺等未有文證。而 T1911_.46.0088b08: 毘婆沙云。若八正在七覺後。亦得是有漏 T1911_.46.0088b09: 亦得是無漏。何以故。依八正入見諦即是 T1911_.46.0088b10: 亦無漏。若八正在七覺前一向是無漏。此則 T1911_.46.0088b11: 可解。引婆沙文證成二意。又亦漏無漏即 T1911_.46.0088b12: 是對位意也。諸道諦三十七品。今不具記。但 T1911_.46.0088b13: 明無作道諦三十七品。成於一心三觀義 T1911_.46.0088b14: 也。大品云。欲以一切種修四念處者。念處 T1911_.46.0088b15: 是法界攝一切法。一切法趣念處是趣不 T1911_.46.0088b16: 過。華嚴云。譬如大地一能生種種芽。地是 T1911_.46.0088b17: 諸芽種也。法華云。一切種相體性。皆是一種 T1911_.46.0088b18: 相體性。何謂一種。即佛種相體性也。常途 T1911_.46.0088b19: 云。法華不明佛性。經明一種是何一種。卉 T1911_.46.0088b20: 木叢林種種喩七方便。大地一種即是實 T1911_.46.0088b21: 事。名佛種也。今一念心起不思議。即一切 T1911_.46.0088b22: 種。十界陰入不相妨礙。若觀法性因縁生 T1911_.46.0088b23: 故。一種一切種。則一色一切色。若法性空故 T1911_.46.0088b24: 一切色一色。則一空一切空。法性假故一色 T1911_.46.0088b25: 一切色。一假一切假。法性中故非一非一 T1911_.46.0088b26: 切。雙照一一切。亦名非空非假雙照空假。 T1911_.46.0088b27: 則一切非空非假雙照空假。九法界色即空 T1911_.46.0088b28: 即假即中。亦復如是。是名身念處。若觀法 T1911_.46.0088b29: 性受。法性因縁生故。一種一切種一受一切 T1911_.46.0088c01: 受。法性受空故。一切受一受一空一切空。法 T1911_.46.0088c02: 性受假名故。一受一切受一假一切假。法性 T1911_.46.0088c03: 受中故。非一受非一切受。非空非假雙照 T1911_.46.0088c04: 空假。則一切非空非假雙照空假。九法界受 T1911_.46.0088c05: 即空即假即中亦復如是。是名受念處。若觀 T1911_.46.0088c06: 法性心。因縁生法一種一切種。一心一切心。 T1911_.46.0088c07: 法性空故。一切心一心一空一切空。法性假 T1911_.46.0088c08: 故。一心一切心一假一切假。法性中故非一 T1911_.46.0088c09: 非一切。非空非假雙照空假。九法界心亦 T1911_.46.0088c10: 復如是。是名心念處。若觀法性想行兩陰。 T1911_.46.0088c11: 因縁生法一種一切種。一行無量行。法性空 T1911_.46.0088c12: 故一切行一行一空一切空。法性假故一行 T1911_.46.0088c13: 一切行一假一切假。法性中故非一非一切。非 T1911_.46.0088c14: 空非假雙照空假。一切非空非假雙照空 T1911_.46.0088c15: 假。九法界行皆即空即假即中亦復如是。是 T1911_.46.0088c16: 名法念處。如是念處力用廣博。義兼大小 T1911_.46.0088c17: 倶破八倒。雙顯榮枯雙非榮枯。即於中間 T1911_.46.0088c18: 入般涅槃。亦名坐道場。亦名摩訶衍。亦名 T1911_.46.0088c19: 法界。兼廣之義其相云何。法性之色實非是 T1911_.46.0088c20: 淨。而凡夫横計爲淨。是名顛倒實非不淨。 T1911_.46.0088c21: 二乘之人横計不淨是名顛倒。今觀色種 T1911_.46.0088c22: 即空。一切即空。空中無淨云何染著。是名 T1911_.46.0088c23: 凡夫計淨倒破枯念處成。色種即假一切皆 T1911_.46.0088c24: 假。分別名相不可窮盡。假智常淨不爲無 T1911_.46.0088c25: 知塵惑所染。云何滯空而取灰滅言色不 T1911_.46.0088c26: 淨。是名二乘不淨倒破榮念處成。是名八倒 T1911_.46.0088c27: 倶破枯榮雙立。觀色本際非空非假則一 T1911_.46.0088c28: 切非空非假。非空故非不淨倒。非假故非 T1911_.46.0088c29: 淨倒。非淨倒故則非榮樹。非不淨倒故則 T1911_.46.0089a01: 非枯樹。非枯非榮則非二邊。無邊無中乃 T1911_.46.0089a02: 名中間。佛會此理故名涅槃。亦是非淨非 T1911_.46.0089a03: 不淨。八倒不生名爲涅槃。如是涅槃名祕 T1911_.46.0089a04: 密藏。安置諸子祕密藏中佛自住中故言 T1911_.46.0089a05: 入也。法性之受本非是樂。而凡夫之人横計 T1911_.46.0089a06: 爲樂。是名顛倒。實非是苦。二乘之人横計 T1911_.46.0089a07: 爲苦。今觀受種即空一切皆空。空中無樂 T1911_.46.0089a08: 云何生染。則凡夫倒破枯念處成。受種即假 T1911_.46.0089a09: 一切皆假。以無所受而受諸受。名聞分別 T1911_.46.0089a10: 不生厭畏。云何棄之沈空灰斷。二乘倒破 T1911_.46.0089a11: 榮念處成。是名二倒雙破枯榮雙立。觀受本 T1911_.46.0089a12: 際即非空非假。非空故非枯非假故非 T1911_.46.0089a13: 榮。邊倒不生名爲涅槃。中間理顯名祕密
T1911_.46.0089a16: 無常。今觀心種即空一切即空。空中非常 T1911_.46.0089a17: 云何謂心念念相續。是名凡夫常倒破枯念 T1911_.46.0089a18: 處成。心即假名一切悉假。心若無常那得分 T1911_.46.0089a19: 別無量心相。是名二乘無常倒破榮念處成。 T1911_.46.0089a20: 又心即非空非假。非空故非無常。非假故 T1911_.46.0089a21: 非於常。非榮非枯邊倒不生名入涅槃。中
T1911_.46.0089a24: 本非無我二乘之人横計無我。今觀法性 T1911_.46.0089a25: 即空一切皆空。空中無我。是名凡夫倒破枯 T1911_.46.0089a26: 念處成。法性即假一切皆假施設。自在不滯 T1911_.46.0089a27: 我義具足。是名二乘倒破榮念處成。觀法本 T1911_.46.0089a28: 際即非空非假。非空故非無我非假故 T1911_.46.0089a29: 非於我。邊倒不生名入涅槃。中間理顯 T1911_.46.0089b01: 名祕密藏。治倒法藥其數有四。法性觀智 T1911_.46.0089b02: 名之爲念。一諦三諦名之爲處。一切即空。 T1911_.46.0089b03: 諸倒榮枯無不空寂。一切即假。二邊雙樹 T1911_.46.0089b04: 無不成立。一切即中。無非法界。祇一念心 T1911_.46.0089b05: 廣遠若此。若能深觀念處是坐道場。是摩 T1911_.46.0089b06: 訶衍。是雙樹間入般涅槃。始終具足不須 T1911_.46.0089b07: 更修餘法。若不入者更研餘品。勤觀念處 T1911_.46.0089b08: 名正勤。見思本起名已生惡。觀於即空令 T1911_.46.0089b09: 已生不生故勤精進。塵沙無明名未生惡。 T1911_.46.0089b10: 觀即假即中令未生不生故勤精進。竭力 T1911_.46.0089b11: 盡誠行四三昧。遮此二惡一切智名已生 T1911_.46.0089b12: 善。此善易生故言泥洹道易得也。道種智一 T1911_.46.0089b13: 切種智名未生善。此分別智難生。空智已生 T1911_.46.0089b14: 勤加増長。中智未生令得開發。三觀無間 T1911_.46.0089b15: 祇爲生此二智耳。是四正勤亦能悟道。故 T1911_.46.0089b16: 言一心勤精進故得三菩提。不須餘法。若 T1911_.46.0089b17: 不入者當是不勤。心過散動須入善寂。審 T1911_.46.0089b18: 觀心性名爲上定。於上定中修如意足。欲 T1911_.46.0089b19: 精進心思惟。欲者。專向彼法。亦名莊嚴彼 T1911_.46.0089b20: 法。定中觀智如密室中燈照物則了。以照 T1911_.46.0089b21: 了故斷行成就修如意足。精進者。成就彼 T1911_.46.0089b22: 法法性不動而寂然精進。無間無雜。斷行 T1911_.46.0089b23: 成就修如意足。心者正住。觀察彼法一心中 T1911_.46.0089b24: 縁。制之一處無事不辦。斷行成就修如意 T1911_.46.0089b25: 足。思惟者。善能分別彼法方便。如此思惟 T1911_.46.0089b26: 不令動散。定思惟故斷行成就修如意足。 T1911_.46.0089b27: 能如此修定心而入不須餘法。若不入者 T1911_.46.0089b28: 當修五根。信三諦理是三世佛母。能生一 T1911_.46.0089b29: 切十力無畏解脱三昧。但念處修不求餘法。 T1911_.46.0089c01: 是名信根。進者。以信攝於諸法。信諸法故 T1911_.46.0089c02: 倍策精進。念者。但念正助之道不令邪妄 T1911_.46.0089c03: 得入。又此法者爲精進所修。是法不忘故 T1911_.46.0089c04: 名念根定者。一心寂定而行精進。又此法 T1911_.46.0089c05: 爲念所攝。是法不忘不動故名定根。慧者。 T1911_.46.0089c06: 念處之慧爲定法所攝。内性自照不從他 T1911_.46.0089c07: 知。是名慧根。但修五根亦能入道成摩訶 T1911_.46.0089c08: 衍。若不入者。進修五力令根増長。遮諸煩 T1911_.46.0089c09: 惱名之爲力。信破諸疑無能動者。精進除 T1911_.46.0089c10: 懈怠如本所願皆得成就。念破邪想不 T1911_.46.0089c11: 爲煩惱所壞。定破散亂遠離憒鬧。雖有 T1911_.46.0089c12: 所説不礙初禪。善住覺觀不礙二禪。心 T1911_.46.0089c13: 生歡喜不礙三禪。教化衆生不礙四禪。 T1911_.46.0089c14: 妨四禪法不妨諸定。亦不捨定亦不隨定 T1911_.46.0089c15: 是名定力。慧破邪執一切執一切慧雙照具 T1911_.46.0089c16: 足。是名慧力。如是五力名摩訶衍。若不入 T1911_.46.0089c17: 者。用七覺均調。心浮動時以除覺除身口 T1911_.46.0089c18: 之麁。以捨覺捨於觀智以定心入禪。若 T1911_.46.0089c19: 心沈時精進擇喜起之。念通縁兩處。修此 T1911_.46.0089c20: 七覺即得入道。大論云。若離五蓋專修七 T1911_.46.0089c21: 覺。不得入者無有是處。若不入者修八正 T1911_.46.0089c22: 道。更以出世上上正見觀三諦理。以正思 T1911_.46.0089c23: 惟發動此觀。如法相説自他倶益。即是正 T1911_.46.0089c24: 語。若黒業得黒報。白業得白報。雜業得雜 T1911_.46.0089c25: 報。非白非黒業得非白非黒報。約小乘作 T1911_.46.0089c26: 可解。今言沈空是黒業。出假是白業。兩兼是 T1911_.46.0089c27: 雜業。中道是非白非黒業。皆名邪命。若業能 T1911_.46.0089c28: 盡業名爲正業。依此而行名爲正業。正業 T1911_.46.0089c29: 不爲二邊所牽。見他得利心不惱熱。而 T1911_.46.0090a01: 於己利常知止足。是爲正命。善入正諦 T1911_.46.0090a02: 名正精進。心不動失正直不忘名正念。正 T1911_.46.0090a03: 住決定名正定。因是八正道即得入理。大 T1911_.46.0090a04: 經云。若有能修八正道者。即得醍醐。如 T1911_.46.0090a05: 是道品非是對位。但於初心觀法性理。即 T1911_.46.0090a06: 得具足。大論云。四念處中四種精進名四正 T1911_.46.0090a07: 勤。四種定心名四如意足。五善根生名爲 T1911_.46.0090a08: 根。根増長名爲力。分別四念處道用名爲 T1911_.46.0090a09: 覺。四念處安隱道中行名八正道。故知初心 T1911_.46.0090a10: 行道用三十七品。調養止觀四種三昧入 T1911_.46.0090a11: 菩薩位。如此道品是大涅槃近因。餘諸道品
T1911_.46.0090a14: 果成實。法性法界爲大地。念處觀爲種子。 T1911_.46.0090a15: 四正勤如抽芽。五根如生根。五力如莖葉 T1911_.46.0090a16: 増長。七覺如開花。八正如結果。結果者。 T1911_.46.0090a17: 即是入銅輪位證無生忍。亦名至寶所。亦 T1911_.46.0090a18: 名入祕藏。亦名得醍醐。亦名見佛性。亦 T1911_.46.0090a19: 名法身顯八相作佛。道品善知識由是成正 T1911_.46.0090a20: 覺此之謂也。若通途釋道樹者。如大品明。 T1911_.46.0090a21: 離三惡道名葉益。得人天身名花益。得 T1911_.46.0090a22: 四道果名果益。此偏就空爲釋耳。免二乘 T1911_.46.0090a23: 地爲葉益。得變通身爲花益。具道種智 T1911_.46.0090a24: 爲果益。此偏就假爲釋耳。免二邊縛爲葉 T1911_.46.0090a25: 益。受法性身爲花益。證入佛性爲果益。 T1911_.46.0090a26: 此偏就中爲釋耳。若總就三觀者。即空名
T1911_.46.0090a29: 入此門即得發眞。謂空無相無作門。亦名 T1911_.46.0090b01: 三解脱門。亦名三三昧。若從正見正思惟 T1911_.46.0090b02: 入定從定發無漏。是時正見智名大臣。正 T1911_.46.0090b03: 定爲大王。從此得名名三三昧。非智不 T1911_.46.0090b04: 禪。即此意也。若由正定生正見從正見 T1911_.46.0090b05: 發無漏。是時正定爲大臣。智慧爲大王。從 T1911_.46.0090b06: 此得名名三解脱。非禪不智。即此意也。或 T1911_.46.0090b07: 可三昧是伏道。解脱是斷道證道。或可定慧 T1911_.46.0090b08: 合故。三昧即解脱。解脱即三昧。若三藏以苦 T1911_.46.0090b09: 下空無我是空門。滅下四行是無相門。集道 T1911_.46.0090b10: 下八行苦下兩行是無作門。此十六行王臣
T1911_.46.0090b13: 云。若觀一端疊則有十八空。＊疊是假名 T1911_.46.0090b14: 極微是實法。以此爲異。若得意者假實皆 T1911_.46.0090b15: 空耳。若未入空情想戲論計有空相。知空 T1911_.46.0090b16: 無空相名無相門。空相雖空猶計觀智。既 T1911_.46.0090b17: 無能所誰作空觀。是名無作門。既無作者
T1911_.46.0090b20: 但證此空猶有空相。菩薩知空非空。出假 T1911_.46.0090b21: 化物無復空相。是名無相三昧。進修中道 T1911_.46.0090b22: 無中邊相亦不求中邊。名無作三昧。此三
T1911_.46.0090b25: 名空門。空尚無空相況有假相。故名無相 T1911_.46.0090b26: 門。空假無相亦不願求知病識藥。故名無
T1911_.46.0090b29: 薩縁諸法實相修三解脱。智者見空及與 T1911_.46.0090c01: 不空。此空不空亦名中道。若見此空即見 T1911_.46.0090c02: 佛性。又二乘觀夢中十八事。夢中内事不可 T1911_.46.0090c03: 得名内法空。夢外事不可得名外法空。乃 T1911_.46.0090c04: 至夢中十八有不可得名十八空。今圓觀眠 T1911_.46.0090c05: 法不可得無内法。從眠所生一切内法皆不 T1911_.46.0090c06: 可得。名内法空。一切法趣此内空。眠無外 T1911_.46.0090c07: 法。從眠所生一切外法不可得。即外法空。 T1911_.46.0090c08: 一切法趣此外空。乃至眠法十八種有不可 T1911_.46.0090c09: 得名十八空。一切法趣十八空歴十八縁。 T1911_.46.0090c10: 名十八空。但是一空。方等云。大空小空皆 T1911_.46.0090c11: 歸一空。一空即法性實相。諸佛實法。大品 T1911_.46.0090c12: 云獨空也。如前觀無明四句不可得一空 T1911_.46.0090c13: 一切空。不見四門分別之相。非縁非眞無
T1911_.46.0090c16: 脱門。三解脱門即一門。又四門中皆修三 T1911_.46.0090c17: 解脱互無障礙。如此三門意非次第。別雖 T1911_.46.0090c18: 次第皆縁實相。又異通教通縁空理。復異 T1911_.46.0090c19: 三藏。三藏縁四諦智。故知三脱及與道品節 T1911_.46.0090c20: 節有異。須善識之。又華嚴日出先照高山 T1911_.46.0090c21: 偏多四榮。鹿苑三藏偏多四枯。方等般若多 T1911_.46.0090c22: 調枯以入榮。引小而歸大。鶴林施化已足。 T1911_.46.0090c23: 於榮枯中間而入涅槃。爲極鈍難化來至 T1911_.46.0090c24: 雙樹始復畢功。利根明悟處處得入。如身 T1911_.46.0090c25: 子等於法華中入祕密藏得見佛性。所以 T1911_.46.0090c26: 涅槃遙指八千聲聞於法華中得記作佛。如 T1911_.46.0090c27: 秋收冬藏更無所作。約此一番施化早畢不 T1911_.46.0090c28: 俟涅槃。又云。誰能莊嚴娑羅雙樹。即擧舍 T1911_.46.0090c29: 利弗六人。又別擧如來。若見佛性能莊嚴 T1911_.46.0091a01: 雙樹。於其中間而入涅槃。身子六人既能 T1911_.46.0091a02: 莊嚴。豈不見佛性於其中間入於涅槃。聲 T1911_.46.0091a03: 聞尚爾。諸菩薩等處處得入。其義可知。若 T1911_.46.0091a04: 入涅槃成五解脱。不即六法不離六法。
T1911_.46.0091a07: 能成四種三昧。根利無遮易入清涼池。不 T1911_.46.0091a08: 須對治。根利有遮但專三脱門。遮不能障 T1911_.46.0091a09: 亦不須助道。根鈍無遮但用道品調適。即 T1911_.46.0091a10: 能轉鈍爲利亦不須助道。根鈍遮重者。以 T1911_.46.0091a11: 根鈍故不能即開三解脱門。以遮重故牽 T1911_.46.0091a12: 破觀心。爲是義故應須治道對破遮障。則 T1911_.46.0091a13: 得安隱入三解脱門。大論稱諸對治是助開 T1911_.46.0091a14: 門法。即此意也。夫初果聖人無漏根利見理 T1911_.46.0091a15: 分明。事中煩惱猶有遮障不名善人。斯陀 T1911_.46.0091a16: 含侵五下分亦非善人。雖非善人實非凡 T1911_.46.0091a17: 夫。若世智斷惑。雖無事障實非聖人。如 T1911_.46.0091a18: 此兩條尚須助道。況根鈍遮重而不修對 T1911_.46.0091a19: 治云何得入。助道無量。前通塞意中約六 T1911_.46.0091a20: 蔽明遮宜用六度爲治以論助道。若人修 T1911_.46.0091a21: 四三昧道品調適。解脱不開。而慳貪忽起 T1911_.46.0091a22: 激動觀心。於身命財。守護保著。又貪覺縁 T1911_.46.0091a23: 想須欲念生。雖作意遮止而慳貪轉生。是時 T1911_.46.0091a24: 當用檀捨爲治。修三昧時破戒心忽起。威 T1911_.46.0091a25: 儀麁獷無復矜持。身口乖違觸犯制度。淨禁 T1911_.46.0091a26: 不淳三昧難發。是時當用尸羅爲治。修三 T1911_.46.0091a27: 昧時瞋恚悖怒常生忿恨。惡口兩舌諍計是 T1911_.46.0091a28: 非。此毒障於三昧。是時當修忍爲治。修三 T1911_.46.0091a29: 昧時放逸懈怠恣身口意。縱蕩閑野無慚無 T1911_.46.0091b01: 愧。不能苦節。如鑚火未熱數數而止。事 T1911_.46.0091b02: 儢之人尚不辦世務。況三昧門。是時應用 T1911_.46.0091b03: 精進爲治。修三昧時散亂不定。身如獨 T1911_.46.0091b04: 落口若春蛙心如風燈以散逸故法不現 T1911_.46.0091b05: 前。是時應用禪定爲治。修三昧時愚癡迷 T1911_.46.0091b06: 惑計著斷常。謂有人我衆生壽命。觸事面 T1911_.46.0091b07: 牆進止常短不稱物望。意慮頑拙非智黠 T1911_.46.0091b08: 相。是時當用智慧爲治。諸蔽覆心亦有厚 T1911_.46.0091b09: 薄。薄者心動身口不必動。厚者身口動心必 T1911_.46.0091b10: 先動。内病既強其相外現。若用對治得去 T1911_.46.0091b11: 是病所宜。若對治不除當依四隨迴轉助 T1911_.46.0091b12: 道。如治一慳。或樂修檀或不樂修檀。或 T1911_.46.0091b13: 善心生或不善生。或修檀慳破或不破。或 T1911_.46.0091b14: 修檀助開或不開。當善巧斟酌。或對或轉
T1911_.46.0091b17: 議攝一切法。如後説。有人言。説六是通教 T1911_.46.0091b18: 説十是通宗。此不應爾。大經明六度是佛 T1911_.46.0091b19: 性。大品云是摩訶衍。一度尚攝諸法。何況 T1911_.46.0091b20: 六耶。若得開合之意則無去取。如禪有願 T1911_.46.0091b21: 智力開出泥滓波羅蜜。有神通力開出婆 T1911_.46.0091b22: 羅波羅蜜。定守禪度也。般若有道種智開 T1911_.46.0091b23: 出漚和倶舍羅。又有一切種智開出闍那波 T1911_.46.0091b24: 羅蜜。一切智守本受般若之稱。離則爲十 T1911_.46.0091b25: 束即爲六。豈得以廣略而判大小耶。今 T1911_.46.0091b26: 明六度助道攝諸法盡。略明攝諸道品。調 T1911_.46.0091b27: 伏六根。十力。四無所畏。十八不共法。六通。 T1911_.46.0091b28: 三明。四攝。四辯。陀羅尼。三十二相。八十隨 T1911_.46.0091b29: 形好等。及一切法。云何攝諸道品。諸道品中 T1911_.46.0091c01: 各有捨覺分。正爲檀攝。若三藏捨覺分雖 T1911_.46.0091c02: 不入理。亦是捨身命財。大論云。慈悲喜於 T1911_.46.0091c03: 衆生有益。捨何所益。捨能具足六度廣利 T1911_.46.0091c04: 衆生。是名大益。又捨如膏油能増五度光 T1911_.46.0091c05: 明。故知檀度攝捨覺分也。若通教捨覺分。 T1911_.46.0091c06: 捨身命財如幻如化三事皆空。此捨覺分 T1911_.46.0091c07: 亦爲檀度所攝也。若別教捨覺分捨身命 T1911_.46.0091c08: 財中無知。此捨亦爲檀度所攝也。若圓教 T1911_.46.0091c09: 捨覺分捨十法界色身。捨十法界連持之命。 T1911_.46.0091c10: 捨十法界依報。如是身命財皆不入二邊。 T1911_.46.0091c11: 何以故。財名六塵。若計六塵可捨。有前人 T1911_.46.0091c12: 可與。己身能施。如此施者即入六塵有邊。 T1911_.46.0091c13: 若三事皆空即墮無邊。今觀財即空不入 T1911_.46.0091c14: 有。觀財即假不入空。不二之捨與生死後 T1911_.46.0091c15: 際等。離老病死得不壞常住。有邊是生死 T1911_.46.0091c16: 屬前際。空邊是涅槃屬後際。是二皆空悉不 T1911_.46.0091c17: 可得。故稱爲等。離老死者。前際空故離分 T1911_.46.0091c18: 段老死。後際空故離變易老死。二死永免故 T1911_.46.0091c19: 言離也。得不壞常住者即是中道法性。諸 T1911_.46.0091c20: 佛所師。以法常故諸佛亦常。此常住財無 T1911_.46.0091c21: 能毀損。常住之身無能繋縛。常住之命不 T1911_.46.0091c22: 可斷滅。成就究竟檀波羅蜜以自莊嚴。故 T1911_.46.0091c23: 金剛般若云。初中後日分悉以恒河沙身布 T1911_.46.0091c24: 施。不如受持般若一四句偈。當知理觀圓 T1911_.46.0091c25: 捨乃會道品。檀度所攝也。如此道品捨覺 T1911_.46.0091c26: 分理觀深微而不存事行。三藏中事施雄猛。 T1911_.46.0091c27: 剜燈救貿國城妻子。而理觀全無毫末。兩皆 T1911_.46.0091c28: 有過。今明事檀助破慳蔽進成理觀。豈 T1911_.46.0091c29: 可相離。若人雖解實相圓捨之觀。撫臆論 T1911_.46.0092a01: 行渉事慳克。保護財物一毫不捨。辭憚勞 T1911_.46.0092a02: 苦稱筋計力。不能屈己成他。貪惜壽命 T1911_.46.0092a03: 豈能諍死讓生。觸事悋著鏗然不動。但解 T1911_.46.0092a04: 無行。如是重蔽何由可破。三解脱門何由 T1911_.46.0092a05: 可開。今於道場苦到懺悔。生決定心起大 T1911_.46.0092a06: 誓願。捨身命財決無愛惜。自行此檀又以 T1911_.46.0092a07: 教他。讃歎檀法隨喜檀者。立此誓已稱 T1911_.46.0092a08: 十方佛爲證爲救。心若眞實無欺誑者
T1911_.46.0092a11: 之。事理既圓能畢竟檀捨。財同糞土身比 T1911_.46.0092a12: 毒器。命若行雲棄三如唾。慳障既破治道 T1911_.46.0092a13: 義成。便得解脱。若無因縁寄之行道。應 T1911_.46.0092a14: 有利益捨若遺芥。是爲事油助増道明。 T1911_.46.0092a15: 開三脱門得見佛性。若不能爾無助治之 T1911_.46.0092a16: 益。若如上修即應得悟。設不悟者。應自 T1911_.46.0092a17: 思惟理觀道品。有正業正語正命。此屬尸 T1911_.46.0092a18: 羅所攝。若三藏正業等乃是愼護威儀。不 T1911_.46.0092a19: 破不缺不穿不雜。通教正業等不得身口。即 T1911_.46.0092a20: 事而眞乃是隨道無著等戒。別教正業等乃 T1911_.46.0092a21: 是智所讃自在等戒。圓教正業等皆觀法性 T1911_.46.0092a22: 即是具足等戒。淨名云。其能如此是名奉 T1911_.46.0092a23: 律。即此意也。理觀之戒即心而備。雖作此 T1911_.46.0092a24: 解身口多虧。或今生麁獷或先世遮障未 T1911_.46.0092a25: 得懺悔。覆我三昧脱門不開。思是事已 T1911_.46.0092a26: 當自悲愍深生改革。從今日始斷相續心。 T1911_.46.0092a27: 誓持禁戒事無瑕玷。護持愛惜如保浮嚢。 T1911_.46.0092a28: 終不全身而損戒也。毒龍輸皮全蟻。須陀 T1911_.46.0092a29: 摩王失國獲偈。自戒化他讃法讃者。大誓不 T1911_.46.0092b01: 動稱佛名字爲證爲救。心誠感佛放淨戒 T1911_.46.0092b02: 光能令毀禁者淨戒光觸時二世罪滅。即 T1911_.46.0092b03: 與理觀正業相應。一一須釋出之。事理既 T1911_.46.0092b04: 圓畢竟持戒。入三脱門見於佛性。是名助 T1911_.46.0092b05: 油以増道明。如上修戒若不入者。當復思 T1911_.46.0092b06: 惟。是諸道品各有念根。念力。念覺分。正念 T1911_.46.0092b07: 等。即是忍義。羼提所攝。若三藏正念等是伏 T1911_.46.0092b08: 忍。通教正念等是柔順忍。別教正念等是無 T1911_.46.0092b09: 生忍。圓教正念等是寂滅忍。若人念力堅強。 T1911_.46.0092b10: 瞋恚之賊則不得入。而得入者。或因無念。 T1911_.46.0092b11: 或念不強而瞋蔽得起。或今世起或前世起。 T1911_.46.0092b12: 或瞋同行外護或瞋現事。或追縁昔嫌。或 T1911_.46.0092b13: 初起屑屑。或初即隆盛。若恣瞋毒傾蕩無 T1911_.46.0092b14: 遺。設不自在如蛇自齧。瞋障百千法門。豈 T1911_.46.0092b15: 得恣之而不呵責。當知但有理解未有 T1911_.46.0092b16: 忍力。既知是已深生改悔發大誓願。卑如 T1911_.46.0092b17: 江海穢濁歸之。屈如橋梁人馬踐之。當耐 T1911_.46.0092b18: 勞苦猶如射垛衆箭湊之。無恨無怨如富 T1911_.46.0092b19: 樓那被罵喜免手乃至被刃喜疾滅。無辜 T1911_.46.0092b20: 惱者。忍力轉盛。如揩金磨鏡。羼提仙人強 T1911_.46.0092b21: 軟倶安。自忍化他讃法讃者。大誓不動。稱 T1911_.46.0092b22: 十方佛爲證爲救佛放忍光二世瞋障重 T1911_.46.0092b23: 罪銷滅。得與事理諸念相應。於諸違境忍 T1911_.46.0092b24: 力成就。是爲事油助増道明。若如上修而 T1911_.46.0092b25: 不入者。當復思惟四種道品各八精進。爲 T1911_.46.0092b26: 毘梨耶所攝。大論云。前三易成不須精進。 T1911_.46.0092b27: 後二難成必須精進。精進故得三菩提。阿 T1911_.46.0092b28: 難説精進覺佛即起坐。如大施杼海乃 T1911_.46.0092b29: 可相應。而今放逸倚臥縱緩忘失本心。無 T1911_.46.0092c01: 復進力。雖在道場雜諸惡覺名之爲汚。 T1911_.46.0092c02: 日不如日名之爲退。退則非進汚則非精。 T1911_.46.0092c03: 何能契理。或先世懈怠罪障覆心。如穴鼻 T1911_.46.0092c04: 無鉤狂醉越逸。初中後夜不克己競時。薳 T1911_.46.0092c05: 復遷延穭度日月。當發誓願刻骨銘心。身 T1911_.46.0092c06: 命許道推死在前。無量劫來唐愛護惜。今 T1911_.46.0092c07: 求三昧決定應捨。以夜繼晝呵責過患。行 T1911_.46.0092c08: 法匪懈端直其身。無復難心苦心。設有病 T1911_.46.0092c09: 惱不以爲患。一生不剋歴劫不休。自進化 T1911_.46.0092c10: 他讃法讃者。稱十方佛爲證爲救。感佛進 T1911_.46.0092c11: 光得與理觀八進相應。若與三藏相應即 T1911_.46.0092c12: 成生生精進。通相應即成生不生精進。別相 T1911_.46.0092c13: 應即成不生生精進。圓相應即成不生不生 T1911_.46.0092c14: 牢強精進。開涅槃門見於佛性。是爲事油
T1911_.46.0092c17: 爲禪度所攝。但是解心實未證得。雖言根 T1911_.46.0092c18: 本事定不成。乃至雖言無作定首楞嚴不 T1911_.46.0092c19: 成。若無定者平地顛墮。或二世散動三昧不 T1911_.46.0092c20: 開。爲是義故一心決果初中後夜身端心 T1911_.46.0092c21: 寂。疲苦邪想若起疾滅。自禪教他讃法讃者。 T1911_.46.0092c22: 大誓不動盡命爲期。乃至後世不證不止。 T1911_.46.0092c23: 稱十方佛爲明爲救。感佛定光散動障破。 T1911_.46.0092c24: 事禪開發與四觀相應。大論釋禪度先列 T1911_.46.0092c25: 諸禪法。次明無所得顯波羅蜜相。後廣釋 T1911_.46.0092c26: 九想八念等。皆於禪中開出。諸禪法甚多。 T1911_.46.0092c27: 今但取五門爲助道也。若禪思時心多覺 T1911_.46.0092c28: 觀遍縁三毒。當用數息爲治。數若不成 T1911_.46.0092c29: 即知心去。去即追還從初更數。防散録心 T1911_.46.0093a01: 此爲良治。以心住故或發欲界定。乃至七 T1911_.46.0093a02: 依定皆能入。若不得般若方便成凡夫法。 T1911_.46.0093a03: 若得方便成摩訶衍。故請觀音云。若數息 T1911_.46.0093a04: 心定。毛孔見佛住首楞嚴得不退轉。是爲 T1911_.46.0093a05: 數息開解脱門。即與三藏八定相應。乃至 T1911_.46.0093a06: 與無作八定相應。是爲事油助増道明。若 T1911_.46.0093a07: 縁女色耽湎在懷惑著不離。當用不淨觀 T1911_.46.0093a08: 爲治。觀所愛人初死之相。言語適爾。奄便 T1911_.46.0093a09: 那去。身冷色變蟲膿流出。不淨臭處穢惡充 T1911_.46.0093a10: 滿。捐棄塚間如朽敗木。昔所愛重今何 T1911_.46.0093a11: 所見。是爲惡物令我憂勞。既識欲過婬心 T1911_.46.0093a12: 即息。餘八想亦治婬欲。大論云。多婬者令 T1911_.46.0093a13: 觀九想。於縁不自在令觀背捨。縁不廣 T1911_.46.0093a14: 普令觀勝處。不能轉變令觀十一切處。 T1911_.46.0093a15: 若有怖畏令修八念。皆以不淨爲初門。 T1911_.46.0093a16: 悉治婬火。開解脱門與四種八定相應。助
T1911_.46.0093a21: 相應。慈者想衆生得樂。縁此心入與慈定 T1911_.46.0093a22: 相應。喜心者想衆生得樂。生大歡喜。縁此 T1911_.46.0093a23: 心入與喜定相應。捨心者捨愛憎想住平 T1911_.46.0093a24: 等觀。縁此心入與捨定相應。得此四定者 T1911_.46.0093a25: 於諸衆生瞋無從生。下更廣説。若攀縁邪 T1911_.46.0093a26: 倒。當用因縁觀治之。毘曇以界方便破 T1911_.46.0093a27: 我。今因縁破我。三世破斷常二世破我。 T1911_.46.0093a28: 一念破性。此定若成。即與理觀相應助開 T1911_.46.0093a29: 涅槃門。若睡障道罪起。即用念佛觀治之。 T1911_.46.0093b01: 縁於應佛無相之相。縁相分明破障道罪。 T1911_.46.0093b02: 見十方佛。與理觀相應開涅槃門。若如上 T1911_.46.0093b03: 修而不入者。或非其宜當自思惟。理觀之 T1911_.46.0093b04: 中具四念處。慧根。慧力。擇。喜覺分。正見。正 T1911_.46.0093b05: 思惟。如是十法智度所攝。此是理觀。此解不 T1911_.46.0093b06: 明由於二世愚癡迷僻昏覆精神。故令三 T1911_.46.0093b07: 昧不顯。應當改革發大誓願。令事觀明了 T1911_.46.0093b08: 破四顛倒。諦觀此身從頭至足。但是種子 T1911_.46.0093b09: 不淨。乃至究竟五種不淨。所謂是身攬他遺 T1911_.46.0093b10: 體。吐涙赤白二渧和合。託識其中以爲體 T1911_.46.0093b11: 質。是名種子不淨。居二藏間穢濁浹潤。乍 T1911_.46.0093b12: 懸。乍壓或熱或冷。七日一變十月懷抱。若六 T1911_.46.0093b13: 皰成就形相具足。日月已滿。轉向産門。大論 T1911_.46.0093b14: 云。此身非化生亦非蓮華生。但從尿道出。 T1911_.46.0093b15: 此處卑猥底中厮惡。是名住處不淨。既生出 T1911_.46.0093b16: 已眠臥糞穢。乳哺將養自小之大。耳貯結 T1911_.46.0093b17: 聹眼流眵涙。鼻孔垂膿口氣常臭。頭垢重 T1911_.46.0093b18: 沓如薄糞泥。髀腋酸汗如淋尿灑。衣服著 T1911_.46.0093b19: 體即如油塗。是名自相不淨。其中唯有屎 T1911_.46.0093b20: 尿之聚膿聚血聚膏髓等聚。大腸小腸肪 T1911_.46.0093b21: 腦膜。筋纒血塗惡露臭處蟲戸所集。盡海 T1911_.46.0093b22: 水洗不能令淨。論云。此身不如摩羅延山 T1911_.46.0093b23: 能出旃檀。自小至大性是不淨。譬如糞穢 T1911_.46.0093b24: 多少倶臭。是名自性不淨。一旦命終假借還 T1911_.46.0093b25: 本。風去火冷地壞水流。蟲噉鳥啄頭手分離 T1911_.46.0093b26: 盈流於外。三五里間逆風聞臭。惡氣腥臊 T1911_.46.0093b27: 衝人鼻息。惡色黮瘀汚人眼目。劇於死狗。 T1911_.46.0093b28: 是名究竟不淨。如是五種皆是實觀。非得 T1911_.46.0093b29: 解觀。那忽於中計以爲淨。好衣美食愛護將 T1911_.46.0093c01: 養。摩頭拭頸保此毒身。譬如蜣蜋丸鹿糞 T1911_.46.0093c02: 穢。人亦如是。愛重此身至死不厭。不可 T1911_.46.0093c03: 搪觸。養此身故造種種罪。若知過患始終 T1911_.46.0093c04: 不淨。能破淨倒也 T1911_.46.0093c05: 上二下互相違返。地遏水水爛地。風散地 T1911_.46.0093c06: 地遮風。水滅火火煎水。更相侵害如篋盛 T1911_.46.0093c07: 四蛇。癰瘡刺箭常自是苦。有何可樂。加以 T1911_.46.0093c08: 飢渇寒熱鞭打繋縛。生老病死。是爲苦苦。四 T1911_.46.0093c09: 大相侵互相破壞。是爲壞苦。念念流炎是爲 T1911_.46.0093c10: 行苦。於下苦中横生樂想。若見苦相分明。 T1911_.46.0093c11: 如瘡中刺。介介常痛。不於此身生一念 T1911_.46.0093c12: 樂倒。又復當觀過去無明善惡諸業。驅縛心 T1911_.46.0093c13: 識偪入胎獄。如繋鳥在籠欲去不得。心 T1911_.46.0093c14: 識亦爾。籠以四大繋以得繩。心在色籠無 T1911_.46.0093c15: 處不至。業繩未斷去已復還。籠破繋斷即去 T1911_.46.0093c16: 不反。空籠而存。此壞彼成出籠入籠。印壞 T1911_.46.0093c17: 文成無一念住。又風氣依身名出入息。此 T1911_.46.0093c18: 息遷謝。出不保入。毘曇云。命是非色非心 T1911_.46.0093c19: 法。大集云。出入息名壽命。一息不返即名 T1911_.46.0093c20: 命終。比丘白佛。不保七日乃至不保出入 T1911_.46.0093c21: 息。佛言。善哉。善修無常。又觀諸業。猶如怨 T1911_.46.0093c22: 家如烏競肉。經云。刹那起惡殃墜無間。促 T1911_.46.0093c23: 促時節尚成重業。何況長夜惡念。業則無邊。 T1911_.46.0093c24: 業如怨責常伺人便。若正償此責餘業不 T1911_.46.0093c25: 牽。償稍欲畢餘業爭撮。去住無期。無常殺 T1911_.46.0093c26: 鬼不擇豪賢。危脆不堅難可恃怙。云何安 T1911_.46.0093c27: 然規望百歳。四方馳求貯積聚斂。聚斂未足 T1911_.46.0093c28: 溘然長往。所有産貨徒爲他有。冥冥獨逝誰 T1911_.46.0093c29: 訪是非。或出家人知解溢胸。或精進滅火。 T1911_.46.0094a01: 而不悟無常。諺云。可憐無五媚精進無道 T1911_.46.0094a02: 心。此之謂也。若覺無常過於暴水猛風掣 T1911_.46.0094a03: 電。山海空市無逃避處。如此觀已心大怖 T1911_.46.0094a04: 畏。眠不安席食不甘哺。如救頭然。白駒 T1911_.46.0094a05: 烏免日夜奔競。以求出要。豈復貪著世財 T1911_.46.0094a06: 結構諸有。作無益事造生死業耶。頓絶羇 T1911_.46.0094a07: 鎖超然直去。如野干絶透爭出火宅早求 T1911_.46.0094a08: 免濟。是爲破常倒
T1911_.46.0094a11: T1911_.46.0094a12:
T1911_.46.0094a15: 門人灌頂記 T1911_.46.0094a16: 又復當觀無量劫來。多約名色及以想行而 T1911_.46.0094a17: 計我人。若其執作忽聞讃罵。云讃罵我。立 T1911_.46.0094a18: 行住坐臥一切事物皆計於我。如膠塗手隨 T1911_.46.0094a19: 執隨著。經云。凡夫若離我心無有是處。若 T1911_.46.0094a20: 遭貧窮失於本心。亦計我不息。若得富 T1911_.46.0094a21: 貴恣勢縱毒酷害天下。赫怒隆盛怨枉無 T1911_.46.0094a22: 辜。諸業興起皆我所爲。誰代當者。逆風執 T1911_.46.0094a23: 火豈不燒手。如彼夜房謂言有鬼。天明照 T1911_.46.0094a24: 了乃本舊人。又無智慧故計言有我。以慧 T1911_.46.0094a25: 觀之實無有我。我在何處。頭足支節一一 T1911_.46.0094a26: 諦觀。了不見我。何處有人及以衆生。業力 T1911_.46.0094a27: 機關假爲空聚。從衆縁生無有宰主。如 T1911_.46.0094a28: 宿空亭二鬼爭屍。如此觀時我倒休息。若 T1911_.46.0094a29: 修四觀破四顛倒。道心欝起生大怖畏。如 T1911_.46.0094b01: 爲怨逐如叛怨國。如行險道念念周慞祇 T1911_.46.0094b02: 求出路。獐聞獵圍霍驚絶走。雖遇水草何 T1911_.46.0094b03: 暇飮噉。志在免脱。聲聞如是。若鹿透圍小 T1911_.46.0094b04: 得免難。並馳並顧。悲鳴呦咽痛戀本群。雖 T1911_.46.0094b05: 復踟躕更知何益。茹氣呑聲銜悲前進。縁 T1911_.46.0094b06: 覺如是。自出生死愍念衆生。雖悲悼哀傷 T1911_.46.0094b07: 不能救拔。若大象王雖聞圍合不忍獨 T1911_.46.0094b08: 去。自知力大堪遮刀箭守護其子。令群安 T1911_.46.0094b09: 隱得免傷害。菩薩如是。無常無我諸觀明 T1911_.46.0094b10: 時。怖畏切心如蹈水火。又起慈悲如母 T1911_.46.0094b11: 念子。衆生盲冥不覺苦燒。我今云何棄之 T1911_.46.0094b12: 獨去。安耐生死。以智方便教化淳熟作得度 T1911_.46.0094b13: 因縁。於自功徳法身慧命展轉増長。有縁機 T1911_.46.0094b14: 熟即坐道場成佛。與衆生共出三界。如 T1911_.46.0094b15: 彼大象自他倶安。若小象子雖捍刀箭。必爲 T1911_.46.0094b16: 所中自他無益。初心菩薩欲入生死。生死 T1911_.46.0094b17: 觸之失退善根法身破壞。雖然發大悲心 T1911_.46.0094b18: 功徳可歎。故菩薩雖怖生死。而恒求善本 T1911_.46.0094b19: 荷負衆生。不同二乘。雖住生死非貪五 T1911_.46.0094b20: 欲。但爲兼濟不同凡夫。經云。不住調伏 T1911_.46.0094b21: 不住不調伏。雖知無我而誨人不倦。雖 T1911_.46.0094b22: 知涅槃而不永滅。雖知不淨不説厭離。 T1911_.46.0094b23: 即此義也。多修六度功徳善本。似羊身肥。 T1911_.46.0094b24: 勤觀無常諸惡業壞。恒被狼怖如羊無脂。 T1911_.46.0094b25: 是名修事般若相。自行教他讃法讃者稱 T1911_.46.0094b26: 十方佛爲證爲救。諸佛威加離障解脱。即
T1911_.46.0094c01: 事破蔽。眞實心懺。印有是處。所以須事助 T1911_.46.0094c02: 道者。如二萬億佛所繋珠。中忘大乘即不 T1911_.46.0094c03: 以大化。更六百劫以小起之。令怖畏生死 T1911_.46.0094c04: 漸向父舍。故知應借小助大。又佛初欲大 T1911_.46.0094c05: 化諸佛不印。若思方便即稱善哉。如富家 T1911_.46.0094c06: 子病應用黄龍湯。父母豈惜好藥。宜強之 T1911_.46.0094c07: 耳。服已病差。佛有本願令衆如我。豈惜大 T1911_.46.0094c08: 乘。事不獲已逗機對治。助道開門。義亦如 T1911_.46.0094c09: 是。問曰。不修助道三昧不成。六度應勝 T1911_.46.0094c10: 道品耶。答。此有三句。六度破道品道品破 T1911_.46.0094c11: 六度。六度修道品道品修六度。六度即道 T1911_.46.0094c12: 品道品即六度。如上道品不能契眞。若修 T1911_.46.0094c13: 六度即能破蔽。豈非六度破道品。有時六 T1911_.46.0094c14: 度不能到彼岸。若修道品即得悟入。是 T1911_.46.0094c15: 爲道品破六度。若修六度。先破六蔽。進修 T1911_.46.0094c16: 道品任運可成。是爲六度修道品。如上所 T1911_.46.0094c17: 説。即是道品修六度。六度道品相即者。檀即 T1911_.46.0094c18: 摩訶衍。四念處亦即摩訶衍。檀與道品無 T1911_.46.0094c19: 二無別。不可得故。通論諸法於行無益互 T1911_.46.0094c20: 有相破。於行有益互有相修。約理互有相 T1911_.46.0094c21: 即。若四諦因縁有無非有無。廣歴一切法皆
T1911_.46.0094c24: 品中捨除覺分。即是檀度調伏諸根也。六根 T1911_.46.0094c25: 不爲六塵所傷即合道品正業正語正命。 T1911_.46.0094c26: 即是戒度調伏諸根也。違情六塵安忍不 T1911_.46.0094c27: 動。即合道品四種之念。是名忍度調伏諸 T1911_.46.0094c28: 根也。守護根塵常不懈怠。即合道品八種 T1911_.46.0094c29: 精進。是名進度調伏諸根。定心不亂不 T1911_.46.0095a01: 爲六塵所惑。即合道品八種之定。是名禪 T1911_.46.0095a02: 度調伏諸根。知六塵無常苦空寂滅。即合 T1911_.46.0095a03: 道品十種之慧。是名智度調伏諸根也。此 T1911_.46.0095a04: 乃三藏調伏諸根滿足六度。復次知眼空 T1911_.46.0095a05: 不受眼。色空不受色。根塵空故。名常捨 T1911_.46.0095a06: 行。乃至意空不受意。法空不受法名常捨 T1911_.46.0095a07: 行。即合道品除捨覺分。是名檀度調伏諸 T1911_.46.0095a08: 根。色空不能傷眼空。眼空不能傷色空。 T1911_.46.0095a09: 乃至法空不得意便。意空不得法便。即合 T1911_.46.0095a10: 道品正語正業＊正命。是名尸度調伏諸根。 T1911_.46.0095a11: 又眼色空故。則無違無順無忍不忍。乃至 T1911_.46.0095a12: 意法空故。無違無順無忍不忍。即合道品 T1911_.46.0095a13: 四種之念。是名忍度調伏諸根。眼色常空 T1911_.46.0095a14: 無不空時。如是習應與般若相應。乃至意 T1911_.46.0095a15: 法常空無不空時。是名與般若相應。即合 T1911_.46.0095a16: 道品八種精進。是名進度調伏諸根。眼色空 T1911_.46.0095a17: 故不亂不味。乃至意法空故不亂不味。即 T1911_.46.0095a18: 合道品諸定。是名禪度調伏諸根。眼色空 T1911_.46.0095a19: 故不愚不智。乃至意法空故不愚不智。即 T1911_.46.0095a20: 合道品十種之智。是名智度調伏諸根。此 T1911_.46.0095a21: 是通教調伏諸根滿足六度也。若眼色具 T1911_.46.0095a22: 十法界。十法界各有果報勝劣不同。各各修 T1911_.46.0095a23: 因深淺有異。因果無量不可窮盡。除却無 T1911_.46.0095a24: 知分別法相無所受著。乃至意法具十 T1911_.46.0095a25: 法界分別無著。即合道品除捨覺分。是名 T1911_.46.0095a26: 檀度調伏諸根。分別眼色乃至意法無量相 T1911_.46.0095a27: 貎。未曾差機傷他善根。自亦不爲無量根 T1911_.46.0095a28: 塵所傷。即合道品正業語命。是名戒度調 T1911_.46.0095a29: 伏諸根。又於十界根塵若違若順。其心不 T1911_.46.0095b01: 動安住假中能忍成道事。即合道品諸念。 T1911_.46.0095b02: 是名忍度調伏諸根。又分別一切根塵。若 T1911_.46.0095b03: 起難心苦心。亦不中退。於生死有勇。即 T1911_.46.0095b04: 合道品精進。是名進度調伏諸根。又分別 T1911_.46.0095b05: 一切根塵。心不壞亂不動不僻。即合道品 T1911_.46.0095b06: 諸定。是名禪度調伏諸根。又分別一切根 T1911_.46.0095b07: 塵。道種智力授藥當宜。方便善巧亦無染 T1911_.46.0095b08: 著。即合道品諸慧。是名智度調伏諸根。此 T1911_.46.0095b09: 則別教調伏諸根滿足六度。復次若如殃 T1911_.46.0095b10: 掘摩羅經云所謂彼眼根於諸如來常。具足 T1911_.46.0095b11: 無減修。了了分明見者。彼是九法界眼根也。 T1911_.46.0095b12: 於如來常者。九界自謂各各非眞。如來觀 T1911_.46.0095b13: 之。即佛法界無二無別。無減修者。觀諸眼 T1911_.46.0095b14: 即佛眼。一心三諦圓因具足無有缺減也。 T1911_.46.0095b15: 了了分明見者。照實爲了了照權爲分明。 T1911_.46.0095b16: 三智一心中五眼具足圓照。名爲了了見佛 T1911_.46.0095b17: 性也。見論圓證修論圓因。又具足修者。觀 T1911_.46.0095b18: 於眼根捨二邊漏名爲檀。眼根不爲二邊 T1911_.46.0095b19: 所傷名爲尸。眼根寂滅不爲二邊所動名 T1911_.46.0095b20: 爲羼提。眼根及識自然流入薩婆若海名 T1911_.46.0095b21: 爲精進。觀眼實性名爲上定。以一切種智 T1911_.46.0095b22: 照眼中道名爲智慧。是爲眼根具足無減 T1911_.46.0095b23: 修。無減故了了分明見眼法界。乃至彼意 T1911_.46.0095b24: 根於諸如來常具足無減修。了了分明知。 T1911_.46.0095b25: 於一一根即空即假即中。三觀一心名無減 T1911_.46.0095b26: 修。證慧眼法眼佛眼一心中得。名了了見。 T1911_.46.0095b27: 皆如上説。根既如此塵亦復然。一切諸法亦 T1911_.46.0095b28: 復如是。是爲圓教調伏諸根滿足六度。此 T1911_.46.0095b29: 則究竟調伏究竟滿足。如是助道助究竟道。 T1911_.46.0095c01: 當知六度遍能調伏一切諸根也。大品云。 T1911_.46.0095c02: 施者受者財物不可得故。具足檀波羅蜜。亡 T1911_.46.0095c03: 三事無所著正當檀體。應是具足者。行於 T1911_.46.0095c04: 財法二施檀名具足。事理二圓。自他倶益 T1911_.46.0095c05: 故名具足。事則破其慳法而能捨財。理則 T1911_.46.0095c06: 破其慳心而能捨法。二破二捨體用具足 T1911_.46.0095c07: 名波羅蜜也。云何六度攝佛威儀。佛以十 T1911_.46.0095c08: 力無畏不共法等爲威儀。一心中修四道 T1911_.46.0095c09: 品名修佛威儀。證佛眼佛智名得佛威 T1911_.46.0095c10: 儀。今逐語便約道品明攝十力者。若四 T1911_.46.0095c11: 種道品即是四種四諦智決定因果。知生滅 T1911_.46.0095c12: 之集決受三界之苦斯有是處。生滅之集 T1911_.46.0095c13: 若至無餘涅槃斯無是處。若生滅之道能盡 T1911_.46.0095c14: 苦入涅槃斯有是處。生滅之道若至三界 T1911_.46.0095c15: 斯無是處。乃至無作之集通至變易斯有是 T1911_.46.0095c16: 處。若通至無上涅槃無有是處。若無作道 T1911_.46.0095c17: 滅通至一切種智斯有是處。若通至二乘 T1911_.46.0095c18: 無有是處。是四因果一心中知決判明斷。 T1911_.46.0095c19: 名是處非處力。故如來於佛法中作師子 T1911_.46.0095c20: 吼。獨我法中有四沙門果。即此義也。業報智 T1911_.46.0095c21: 力者。知四種集是知業。知苦是知報。道滅 T1911_.46.0095c22: 亦爾。分別四種業報淺深不謬。是二力也。 T1911_.46.0095c23: 知禪定力者。四種道諦中八定。分別深淺 T1911_.46.0095c24: 照了不差。是三力也。知根欲性力者。知過 T1911_.46.0095c25: 去苦集不同名根力。知現在苦集樂欲不 T1911_.46.0095c26: 同名欲力。知未來苦集得失不同名性力。 T1911_.46.0095c27: 是四五六力也。知至處道力者。知四道諦所 T1911_.46.0095c28: 至之處。是七力也。知宿命天眼力者。照過去 T1911_.46.0095c29: 一世多世種性好惡壽命長短。名宿命力。照 T1911_.46.0096a01: 未來生處好醜。名天眼力。是名八九力也。 T1911_.46.0096a02: 漏盡力者。四種滅諦所證無漏心慧等解脱 T1911_.46.0096a03: 也。是一法門而有四種者。如王密語智臣 T1911_.46.0096a04: 解意。佛説十力赴四種機。不令小者謗 T1911_.46.0096a05: 大傷其功徳。不令大者得小抑其善根。彼 T1911_.46.0096a06: 彼獨聞各各獲利。無謀權巧故號能仁。菩薩 T1911_.46.0096a07: 智臣深解密語。知意在三藏即問生滅。鄭 T1911_.46.0096a08: 重諮詢令有縁疾悟。乃至知意在圓。或頌 T1911_.46.0096a09: 無作或問無作。令他得解。一音殊唱萬聽 T1911_.46.0096a10: 咸悦。口密無邊義不可盡。上作四釋何足 T1911_.46.0096a11: 致疑耶。問。十力是佛威儀。初心云何能學 T1911_.46.0096a12: 云何能得。答。大論云。菩薩行般若十力無 T1911_.46.0096a13: 畏不應住。若佛於佛法無有過失是則應 T1911_.46.0096a14: 住。若菩薩無佛法何所論住。釋云。菩薩 T1911_.46.0096a15: 修佛功徳多生重著。破此重心故言不應 T1911_.46.0096a16: 住。又菩薩分得十力無畏。既未究竟故不 T1911_.46.0096a17: 應住。若爾。前雖修而未得。後語入位何 T1911_.46.0096a18: 關初心。若依華嚴十住品云。菩薩因初發 T1911_.46.0096a19: 心得十力分正念天子問法慧云。初心大 T1911_.46.0096a20: 士修十力方便。云何知家非家出家學道。云 T1911_.46.0096a21: 何方便修習梵行具十住道速成菩提。答 T1911_.46.0096a22: 云。菩薩先當分別十種之法。謂三業及佛 T1911_.46.0096a23: 法僧戒。若身是梵行。梵行渾濁八萬戸蟲。若 T1911_.46.0096a24: 身業是梵行。四儀顧眄擧足下足。若口是梵 T1911_.46.0096a25: 行。音聲觸心脣齒舌動。若口業是梵行。則是 T1911_.46.0096a26: 語言。乃至戒是梵行。戒場。十衆問清淨。戒 T1911_.46.0096a27: 師白四羯磨剃髮乞食等。皆非梵行。梵行 T1911_.46.0096a28: 爲在何處。誰有梵行。三世平等猶如虚空。 T1911_.46.0096a29: 是名方便。又更修習増上十法。所謂十力甚 T1911_.46.0096b01: 深無量。如是觀者。疾得一切諸佛功徳。初 T1911_.46.0096b02: 發心時便成正覺。知一切法眞實之性具 T1911_.46.0096b03: 足慧身。不由他悟。如此明文豈非初心修 T1911_.46.0096b04: 證十力。又地持云。菩薩知如來藏。聞思前行 T1911_.46.0096b05: 修自性禪。得入一切禪。一切禪有三種。一 T1911_.46.0096b06: 現法樂。現法樂故稱歡喜地。二出生十力種 T1911_.46.0096b07: 性三摩跋提及二乘除入。三利益衆生禪也。 T1911_.46.0096b08: 十住名聞慧。十行名思慧。此聞思前以修 T1911_.46.0096b09: 自性。入一切禪得具三法。豈非初心有修 T1911_.46.0096b10: 有證。三據明矣。道品六度及佛十力宛轉相 T1911_.46.0096b11: 攝。皆如上説。若修道品六度。即是修佛十 T1911_.46.0096b12: 力。若調伏諸根滿足六度。即是滿足十力 T1911_.46.0096b13: 住佛威儀無異也。十住毘婆沙云。力名扶 T1911_.46.0096b14: 助氣力不可窮盡。地持云。得勝堪能名爲 T1911_.46.0096b15: 力。於十處悉如實離虚妄勝於魔。自行 T1911_.46.0096b16: 故名得勝。能以方便利益衆生故言堪能。 T1911_.46.0096b17: 然佛力無量。何止言十。實是一智縁十事 T1911_.46.0096b18: 故言十。此十化衆生足。擧十餘亦可知。殃 T1911_.46.0096b19: 掘云。十力是聲聞宗非摩訶衍。大乘有無量 T1911_.46.0096b20: 力。此二釋彌顯四種十力意。云何道品攝四 T1911_.46.0096b21: 無所畏。一切智無畏者。即是備知四種苦諦。 T1911_.46.0096b22: 爲他分別明示過患。決定師子吼無微畏 T1911_.46.0096b23: 相。無能難言是法非法。障道無畏者。四種 T1911_.46.0096b24: 集諦障四道滅。決定師子吼無微畏相。無 T1911_.46.0096b25: 能難言此非障道。盡苦道無畏者。四種道諦 T1911_.46.0096b26: 能行是道。得盡苦出世間。決定師子吼無 T1911_.46.0096b27: 微畏相。無漏無畏者。即四種滅諦各有所 T1911_.46.0096b28: 證各有所滅。決定師子吼無微畏相。道品 T1911_.46.0096b29: 無畏宛轉相攝。若修道品六度。即是修無 T1911_.46.0096c01: 畏住佛威儀也。大論云。内心具足名爲力。 T1911_.46.0096c02: 外用無怯名無畏。十住毘婆沙云。一法名 T1911_.46.0096c03: 無畏云何言四。於四事中無疑故名四。佛 T1911_.46.0096c04: 應於一切法無畏。云何但四。擧大要開 T1911_.46.0096c05: 事端。餘亦無畏也。攝十八不共法者。初身 T1911_.46.0096c06: 口無失。此二。是四種道品正業語命也。得供 T1911_.46.0096c07: 不高逢毀不下名無不定心。四威儀恒在 T1911_.46.0096c08: 定。名無不知已捨。此二法。是四種道品中 T1911_.46.0096c09: 八種定也。修身戒心慧不可盡。名欲無減。 T1911_.46.0096c10: 慈悲度人安住寂滅不増不減。名精進無 T1911_.46.0096c11: 減。無量劫爲切一衆生受苦。不疲不厭。名 T1911_.46.0096c12: 念無減。此三法。是四種道品中八種精進也。 T1911_.46.0096c13: 常照三世衆生心。不須更觀而爲説法不 T1911_.46.0096c14: 失先念。名慧無減。憶三世事不忘。名解 T1911_.46.0096c15: 脱無減。自然覺悟不同二乘。名解脱知見 T1911_.46.0096c16: 無減。一切身業智慧爲本。得無礙智説不 T1911_.46.0096c17: 可盡。名身業共智慧行。口意共智慧亦如 T1911_.46.0096c18: 是。凡十一法是四種道品中十種之慧。結成 T1911_.46.0096c19: 攝法意如上説。攝四無礙智者。法無礙是 T1911_.46.0096c20: 四種四諦名字之法。名字從心分別。若無心 T1911_.46.0096c21: 者誰爲作名。既達一心無量心。亦知一名 T1911_.46.0096c22: 無量名。名不可盡。是名法無礙。義無礙者。 T1911_.46.0096c23: 諸法諸名皆歸一義。所謂如實義名義無礙。 T1911_.46.0096c24: 辭無礙者。十法界衆生言辭不同皆悉解了。 T1911_.46.0096c25: 十界音辭入一音辭。知一界即解十界無 T1911_.46.0096c26: 有罣礙。名辭無礙。又法是四諦法門。義是
T1911_.46.0096c29: 盡。令他樂聞。於一字中説一切字。一切 T1911_.46.0097a01: 義赴一切音。當其根性各沾利益。結攝意 T1911_.46.0097a02: 如上説。攝六通者。眼耳如意三通。如調伏 T1911_.46.0097a03: 諸根中説。他心宿命漏盡如十力中説。攝三 T1911_.46.0097a04: 明者如六通中説。攝四攝者。若布施攝 T1911_.46.0097a05: 即四種道品中除捨覺分也。愛語即四種道 T1911_.46.0097a06: 品中正業語命也。利行同事即四種道品八
T1911_.46.0097a09: 棘援防果。即是四種道品中四正勤。勤遮二 T1911_.46.0097a10: 惡勤生二善。故十住毘婆沙偈云 T1911_.46.0097a11: 斷已生惡法 猶如除毒蛇 T1911_.46.0097a12: 斷未生惡法 如預防流水 T1911_.46.0097a13: 増長已生善 如漑甘果栽 T1911_.46.0097a14: 未生善爲生 如鑚木出火 T1911_.46.0097a15: 攝三十二相者。婆沙云。阿毘曇相品中一一 T1911_.46.0097a16: 相三種分別。謂相體相業相果也。大論云。 T1911_.46.0097a17: 百劫種三十二相。即其義也。還用三藏道品 T1911_.46.0097a18: 六度望之。終不出施戒慧等。文煩不委攝 T1911_.46.0097a19: 意可知。若通教相體業果者。不同上也。若 T1911_.46.0097a20: 以相求佛轉輪聖王即是如來。是人行邪 T1911_.46.0097a21: 道。佛説三十二相即非三十二相。一一悉用 T1911_.46.0097a22: 空心蕩淨。與空相應乃名爲相也。毘婆沙 T1911_.46.0097a23: 亦云。菩薩一心修習三十二相業。皆以慧爲 T1911_.46.0097a24: 本。即空慧也。若爾。三十二相皆爲道品十 T1911_.46.0097a25: 慧及智度所攝。即通教意也。復次前兩道品 T1911_.46.0097a26: 教門明因得修相業論果得有相體。但此 T1911_.46.0097a27: 相小勝輪王魔能化作。故非奇特。入無餘 T1911_.46.0097a28: 涅槃相則永滅。譬如得銅不能照面二乘 T1911_.46.0097a29: 共三藏佛倶得眞。無法界像。當知前兩道 T1911_.46.0097b01: 品非修相法。若後兩道品是修相法。法華 T1911_.46.0097b02: 云。深達罪福相遍照於十方。微妙淨法身 T1911_.46.0097b03: 具相三十二。若證中道。中道即具此相。如 T1911_.46.0097b04: 法華中二乘開示悟入妙會中道。即與八相 T1911_.46.0097b05: 佛記。譬如得鏡萬像必形。大乘得中靡所 T1911_.46.0097b06: 不現。法身相者。名爲眞相。淨名云。已捨世 T1911_.46.0097b07: 間所有相好。輪王魔羅世相嚴身皆是虚 T1911_.46.0097b08: 妄。故言已捨。中道明鏡本無諸相。無相而 T1911_.46.0097b09: 相者妍醜由彼。多少住縁。普現色身即眞 T1911_.46.0097b10: 相也。無量壽觀云。何彌陀佛八萬四千相。 T1911_.46.0097b11: 一一相八萬四千好。薩遮華嚴皆云。相爲大 T1911_.46.0097b12: 相海好爲小相海。既言相海豈局三十二 T1911_.46.0097b13: 耶。爲縁不同多少在彼。此眞實之相爲別 T1911_.46.0097b14: 圓兩道品所攝。義自可知。不能委記。當知 T1911_.46.0097b15: 六度助道攝諸善法無量無邊。擧上十二 T1911_.46.0097b16: 條以示義端。知餘亦攝。助道尚爾何況正
T1911_.46.0097b19: 四善根以爲初果。初果爲無學。自知所斷 T1911_.46.0097b20: 證未斷證。雖四門名位有殊。斷及諦理孱 T1911_.46.0097b21: 然不異。二乘多論一生斷結時節既促。教 T1911_.46.0097b22: 門所明大同小異。不過迭動。菩薩教門非 T1911_.46.0097b23: 但時長行遠智斷亦別。徑路乃殊歸途一也。 T1911_.46.0097b24: 六度初僧祇未知作佛。二僧祇知而不説。 T1911_.46.0097b25: 三僧祇自知亦説。百劫種大人相具五功 T1911_.46.0097b26: 徳。名不退地。皆似位也。坐道場成佛方名 T1911_.46.0097b27: 眞位。此教初淺尚有次位。豈有凡夫造心即 T1911_.46.0097b28: 言上位。此非増上慢推與誰乎。通教二乘 T1911_.46.0097b29: 眞似之位。智異三藏。斷位不殊。若菩薩位
T1911_.46.0097c03: 一往望攝論華嚴所明地位。即是其義。但 T1911_.46.0097c04: 別義多途赴機異説。横則四門不同。竪則 T1911_.46.0097c05: 階降深淺。不可定執一經而相是非。又菩 T1911_.46.0097c06: 薩或造通論釋經。或造別論釋經。如龍 T1911_.46.0097c07: 樹作千部論。天親及諸菩薩論復何量。度此 T1911_.46.0097c08: 者少。那得苦專一意非撥餘門。若苟且抑 T1911_.46.0097c09: 揚失佛方便自招毀損。欲望通途翻成哽 T1911_.46.0097c10: 塞。今明別位四門異説種種不同。雖阡陌 T1911_.46.0097c11: 經緯其致一也。此方雖未有多論而前四 T1911_.46.0097c12: 門推之。若通教説種種位知其同是眞諦。 T1911_.46.0097c13: 別教説種種位。知其同是中道。經言。雖説 T1911_.46.0097c14: 種種道其實爲一乘。其所説法皆悉到於一 T1911_.46.0097c15: 切智地。得此意者狐疑易息鬪諍不生。上 T1911_.46.0097c16: 破思假中已略説諸位。若欲知者往彼尋
T1911_.46.0097c19: 情智等。或開或合。若識此意權實道理冷然 T1911_.46.0097c20: 自照。二教門綱格匡骨盤峙。包括密露涇渭 T1911_.46.0097c21: 大小。即是漸頓不定祕密。藏通別圓。若得此 T1911_.46.0097c22: 意聲教開合化道可知。三經論矛盾言義相 T1911_.46.0097c23: 乖。不可以情通不可以博解。古來執諍 T1911_.46.0097c24: 連代不消。若得四悉檀意則結滯開融。懷 T1911_.46.0097c25: 抱瑣析拔擲自在。不惑此疑彼也。四若知 T1911_.46.0097c26: 謬執而生塞著。巧破盡淨。單複具足無言窮 T1911_.46.0097c27: 逐。能破如所破有何所得耶。五結正法門 T1911_.46.0097c28: 對當行位。修有方便證有階差。權實大小 T1911_.46.0097c29: 賢聖不濫。増上慢罪從何而生。六於一法 T1911_.46.0098a01: 門縱横無礙。綸緒次第亹亹成章。七開章科 T1911_.46.0098a02: 段。鉤鎖相承生起可愛。八帖釋經文婉轉 T1911_.46.0098a03: 繍媚。總用上諸方法隨語消釋。義順而文 T1911_.46.0098a04: 當。九翻譯梵漢。名數兼通使方言不壅。十 T1911_.46.0098a05: 一一句偈。如聞而修入心成觀。觀與經合。 T1911_.46.0098a06: 觀則有印。印心作觀非數他寶。唯翻譯名 T1911_.46.0098a07: 數未暇廣尋。九意不與世間文字法師共。 T1911_.46.0098a08: 亦不與事相禪師共。一種禪師唯有觀心 T1911_.46.0098a09: 一意。或淺或僞餘九全無。此非虚言。後賢有 T1911_.46.0098a10: 眼者當證知也。次位者十意之一也。若圓 T1911_.46.0098a11: 教次位者。於菩薩境中應廣分別。但彼證 T1911_.46.0098a12: 今修故須略辨。若四種三昧修習方便。通如 T1911_.46.0098a13: 上説。唯法華別約六時五悔重作方便。 T1911_.46.0098a14: 今就五悔明其位相。先知逆順十心而繋 T1911_.46.0098a15: 縁實相。是第一懺。常懺悔無不懺時。但心 T1911_.46.0098a16: 理微密觀用輕疎。黒惡覆障卒難開曉。重運 T1911_.46.0098a17: 身口助發意業。使疾相應更加五悔耳。懺 T1911_.46.0098a18: 名陳露先惡悔名改往修來。佛智遍照佛 T1911_.46.0098a19: 慈普攝。我以身口投佛足下。願世間眼證 T1911_.46.0098a20: 我懺悔。我無始無量遮佛道罪。無明所偪 T1911_.46.0098a21: 不識正眞。從三界繋動身口意起十惡 T1911_.46.0098a22: 罪。三寶六親四生五道。作不饒益事。破發 T1911_.46.0098a23: 三乘心人造五七逆。自作教他見作隨喜。 T1911_.46.0098a24: 應現生後受諸苦惱。如三世菩薩求佛道 T1911_.46.0098a25: 時懺悔。我亦如是。傷已昏沈無智慧眼。發 T1911_.46.0098a26: 是語時聲涙倶下。至誠眞實。五體投地如 T1911_.46.0098a27: 樹崩倒。摧折我人衆惡傾殄。是名懺悔。勸 T1911_.46.0098a28: 請者。名爲祈求。聲聞自度直懺己罪。菩薩 T1911_.46.0098a29: 愍衆故行道故須勸請。我今知罪尚不得 T1911_.46.0098b01: 脱。衆生不知歴劫流轉。我無力救請十方 T1911_.46.0098b02: 佛。佛愍衆生不簡巨細。必冀從願。大論
T1911_.46.0098b05: 三乘名三轉。佛若説法衆生得涅槃證。設 T1911_.46.0098b06: 未得者且令受世間樂。佛若普許則一切得 T1911_.46.0098b07: 安。我預一切罪苦亦除。如遍請雨我有少 T1911_.46.0098b08: 田自霑甘潤。請住世者。夫命隨業得住。 T1911_.46.0098b09: 變化隨心得住心止化滅。我今請佛饒益 T1911_.46.0098b10: 衆生如大炬火。莫止變化之心。久住安隱 T1911_.46.0098b11: 度脱一切。是名勸請。隨喜者。名爲慶彼。佛 T1911_.46.0098b12: 既三轉法輪。衆生得三世利益。我助彼喜。 T1911_.46.0098b13: 又我應勸化令其生善。其善自生是故我 T1911_.46.0098b14: 喜。喜三世衆生福徳善。三世三乘無漏善。三 T1911_.46.0098b15: 世諸佛從初心至入滅一切諸善。我皆隨 T1911_.46.0098b16: 喜亦教他喜。如買賣香傍觀三人同熏。能 T1911_.46.0098b17: 化受化及隨喜者三善均等。觀衆生惑甚可 T1911_.46.0098b18: 悲傷。觀衆生善應大恭敬。心常不輕。深 T1911_.46.0098b19: 知衆生具正縁了。即雖未發會必應生。毒 T1911_.46.0098b20: 鼓遠近爲要當死。故敬之如佛。何者。未來 T1911_.46.0098b21: 諸世尊其數無有量也。此深是隨喜意也。法 T1911_.46.0098b22: 華隨喜法。大品隨喜人。人法互擧耳。迴向 T1911_.46.0098b23: 者。迴衆善向菩提。一切賢聖功徳廣大。我 T1911_.46.0098b24: 今隨喜福亦廣大。衆生無善我以善施。施 T1911_.46.0098b25: 衆生已正向菩提。如迴聲入角響聞則遠。 T1911_.46.0098b26: 迴向爲大利。正迴向者斷三界道滅諸戲 T1911_.46.0098b27: 論。乾煩惱泥滅棘刺林捨除重檐。不取不 T1911_.46.0098b28: 念不見不得。不分別能迴向者所迴向 T1911_.46.0098b29: 處。諸法皆妄想和合故有。一切法實不生。無 T1911_.46.0098c01: 已今當生無已今當滅。諸法如是。我順諸 T1911_.46.0098c02: 法隨喜迴向 T1911_.46.0098c03: 名眞實正迴向。亦名最上具足大迴向。則不 T1911_.46.0098c04: 謗佛無過咎。無所繋無毒無失。何但迴 T1911_.46.0098c05: 向如此。前三後一亦然。毘婆沙云。罪應如 T1911_.46.0098c06: 是懺勸請隨喜福迴向於菩提。發願者誓 T1911_.46.0098c07: 也。如許人物若不分券物則不定。施衆 T1911_.46.0098c08: 生善若不要心。或恐退悔。加之以誓。又 T1911_.46.0098c09: 無誓願。如牛無御不知所趣。願來持行將 T1911_.46.0098c10: 至所在。亦名陀羅尼持善遮惡。如坯得 T1911_.46.0098c11: 火堪可盛物。二乘生盡故不須願。菩薩生 T1911_.46.0098c12: 生化物須總願別願。四弘是總願。法藏華嚴 T1911_.46.0098c13: 所説一一善行陀羅尼皆有別願。今於道場 T1911_.46.0098c14: 日夜六時行此懺悔。破大惡業罪。勸請破 T1911_.46.0098c15: 謗法罪。隨喜破嫉妬罪。迴向破爲諸有罪。 T1911_.46.0098c16: 順空無相願。所得功徳不可限量。譬算校 T1911_.46.0098c17: 計亦不能説。若能勤行五悔方便助開觀 T1911_.46.0098c18: 門。一心三諦豁爾開明。如臨淨鏡遍了諸 T1911_.46.0098c19: 色。於一念中圓解成就。不加功力任運分 T1911_.46.0098c20: 明。正信堅固無能移動。此名深信隨喜心 T1911_.46.0098c21: 即初品弟子位也。分別功徳品云。其有衆生 T1911_.46.0098c22: 聞佛壽長遠。乃至能生一念信解。所得功 T1911_.46.0098c23: 徳不可限量。能起如來無上之慧。若聞是 T1911_.46.0098c24: 經而不毀呰起隨喜心。當知已爲深信解 T1911_.46.0098c25: 相。即初品文也。又以圓解觀心修行五悔 T1911_.46.0098c26: 更加讀誦。善言妙義與心相會。如膏助火。 T1911_.46.0098c27: 是時心觀益明名第二品也。文云。何況讀誦 T1911_.46.0098c28: 受持之者。斯人則爲頂戴如來。又以増品 T1911_.46.0098c29: 勝心修行五悔。更加説法轉其内解導利 T1911_.46.0099a01: 前人。以曠濟故化功歸己。心更一轉倍勝 T1911_.46.0099a02: 於前。名第三品也。文云。若有受持讀誦爲 T1911_.46.0099a03: 他人説。自書教人書供養經卷。不須復起 T1911_.46.0099a04: 塔寺供養衆僧。又以増進心修行五悔兼 T1911_.46.0099a05: 修六度。福徳力故倍助觀心更一重深進。 T1911_.46.0099a06: 名第四品也。文云。況復有人能持是經兼 T1911_.46.0099a07: 行六度。其徳最勝無量無邊。譬如虚空至 T1911_.46.0099a08: 一切種智。又以此心修行五悔正修六度。 T1911_.46.0099a09: 自行化他事理具足。心觀無礙轉勝於前不 T1911_.46.0099a10: 可比喩。名第五品也。文云。能爲他人種 T1911_.46.0099a11: 種解説。清淨持戒忍辱無瞋。常貴坐禪。 T1911_.46.0099a12: 精進勇猛。利根智慧。當知是人已趣道場 T1911_.46.0099a13: 近三菩提。若爾。五品之位在十信前。若依 T1911_.46.0099a14: 普賢觀。即以五品爲十信五心。但佛意難
T1911_.46.0099a17: 次位。所謂黒陰入界即三惡道位。白陰＊入 T1911_.46.0099a18: 界即三善道位。善方便陰＊入界即小乘似位。 T1911_.46.0099a19: 無漏陰界入即二乘眞位。變易陰界入即五 T1911_.46.0099a20: 種人位。法性常色常受想行識陰界入。即佛
T1911_.46.0099a23: 進慧定陀羅尼戒護迴向願等十信具足。名 T1911_.46.0099a24: 六根清淨相似之位。四住已盡。仁王般若云。 T1911_.46.0099a25: 十善菩薩發大心。長別三界苦輪海。即此意 T1911_.46.0099a26: 也。次入初住。破無明見佛性。華嚴云。初發 T1911_.46.0099a27: 心時便成正覺。眞實之性不由他悟。即此 T1911_.46.0099a28: 意也。如是次第四十二位。究竟妙覺無有 T1911_.46.0099a29: 叨濫。是名知次位○第九安忍者。能忍成 T1911_.46.0099b01: 道事不動亦不退。是心名薩埵。始觀陰界 T1911_.46.0099b02: 至識次位。八法障轉慧開或未入品。或入 T1911_.46.0099b03: 初品神智爽利。若鋒刃飛霜觸物斯斷。初 T1911_.46.0099b04: 心聰叡有逾於此。本不聽學能解經論。覽 T1911_.46.0099b05: 他義疏洞識宗途。欲釋一條辯不可盡。 T1911_.46.0099b06: 若懷寶藏璧蘊解匿名。密勤精進必得入 T1911_.46.0099b07: 品。或進深品志念堅固。無能移易彌爲勝 T1911_.46.0099b08: 術。但錐不處嚢難覆易露。或見講者不稱 T1911_.46.0099b09: 理。或見行道者不當轍。慈悲示語即被圍 T1911_.46.0099b10: 繞。凡令講説或勸爲衆生。内痒外動。即 T1911_.46.0099b11: 説一兩句法。或示一兩節禪。初對一人馳 T1911_.46.0099b12: 傳漸廣則不得止。初謂有益。益他蓋微廢 T1911_.46.0099b13: 損自行。非唯品秩不進障道還興。象子力微 T1911_.46.0099b14: 身沒刀箭。掬湯投氷翻添氷聚。毘婆沙云 T1911_.46.0099b15: 破敗菩薩也。昔鄴洛禪師名播河海。往則四 T1911_.46.0099b16: 方雲仰。去則千百成群。隱隱轟轟亦有何 T1911_.46.0099b17: 益利。臨終皆悔。武津歎曰。一生望入銅輪。 T1911_.46.0099b18: 領衆太早所求不克。著願文云。擇擇擇擇。 T1911_.46.0099b19: 高勝垂軌可以鏡焉。修行至此審自斟酌。 T1911_.46.0099b20: 智力強盛須廣利益。如大象押群。若其不 T1911_.46.0099b21: 然且當安忍深修三昧。行成力著爲化不 T1911_.46.0099b22: 晩。大論云。菩薩以度人爲事。云何深山自 T1911_.46.0099b23: 善。答曰。如服藥將身體康復業。身雖遠 T1911_.46.0099b24: 離心不遠離。若至六根清淨。名初依人。有 T1911_.46.0099b25: 所説法亦可信受。一音遍滿聞者歡喜。是 T1911_.46.0099b26: 化他位也。若此時不出強軟兩賊無如之何。 T1911_.46.0099b27: 自行轉成於他有辦。大象捍挌刀箭無施。 T1911_.46.0099b28: 日光照世長氷自冶。此即安忍之力焉。若被 T1911_.46.0099b29: 名譽羅 T1911_.46.0099c01: 葉外盡者。當早推之莫受莫著。推若不去 T1911_.46.0099c02: 翻被黏繋者。當縮徳露玭揚狂隱實。密 T1911_.46.0099c03: 覆金貝莫令盜見。若遁迹不脱當一擧 T1911_.46.0099c04: 萬里。絶域他方無相諳練。快得學道如求
T1911_.46.0099c07: 哉去哉 T1911_.46.0099c08: 憶三術。即空即假即中。設使屠粉肌肉心 T1911_.46.0099c09: 不動散。大地鎭壓不爲重淪。毘嵐弗輕寒 T1911_.46.0099c10: 氷非冷猛炎寧熱。端心正觀那得薄證片 T1911_.46.0099c11: 禪即以爲喜。纔見少惡即以爲憂。坯器易 T1911_.46.0099c12: 堆菴華難實。大品云。無量人發菩提心多 T1911_.46.0099c13: 墮二乘地。爲辦大事彌須安忍。若得此 T1911_.46.0099c14: 意不須九境。若未了者當更廣明○第十 T1911_.46.0099c15: 無法愛者。行上九事過内外障。應得入 T1911_.46.0099c16: 眞。而不入者。以法愛住著而不得前。毘 T1911_.46.0099c17: 曇云。煖法猶退。五根若立上忍發眞。則不 T1911_.46.0099c18: 論退。頂法若生愛心應入不入退爲四重 T1911_.46.0099c19: 五逆。通別皆有頂墮之義。既不入位又不 T1911_.46.0099c20: 墮二乘。大論云。三三昧是似道位。未發眞 T1911_.46.0099c21: 時喜有法愛。名爲頂墮。今人行道萬不至 T1911_.46.0099c22: 此。至此善自防護。此位無内外障唯有法 T1911_.46.0099c23: 愛。法愛難斷。若有稽留此非小事。譬如同 T1911_.46.0099c24: 帆一去一停。停即住著。又雖不著沙亦不 T1911_.46.0099c25: 著岸。風息故住。不著沙喩無内障。岸喩 T1911_.46.0099c26: 外障。而生法愛無住風息。不進不退名爲 T1911_.46.0099c27: 頂墮。若破法愛。入三解脱發眞中道。所有 T1911_.46.0099c28: 慧身不由他悟。自然流入薩婆若海住無 T1911_.46.0099c29: 生忍。亦名寂滅忍。以首楞嚴遊戲神通具 T1911_.46.0100a01: 大智慧。如大海水。所有功徳唯佛能知。今止 T1911_.46.0100a02: 觀進趣方便齊此而已。入住功徳今無所論 T1911_.46.0100a03: 後當重辨○是十種法名大乘觀。學是乘 T1911_.46.0100a04: 者名摩訶衍。云何大乘。如法華云。各賜諸 T1911_.46.0100a05: 子等一大車。其車高廣衆寶莊校。周匝欄楯 T1911_.46.0100a06: 四面懸鈴。又於其上張設幰蓋。亦以珍奇 T1911_.46.0100a07: 雜寶而嚴飾之。寶繩交絡垂諸華纓。重敷 T1911_.46.0100a08: 綩莚安置丹枕。駕以白牛肥莊多力。膚色 T1911_.46.0100a09: 充潔形體姝好。有大筋力行歩平正其疾如 T1911_.46.0100a10: 風。又多僕從而侍衞之。止觀大乘亦如是。 T1911_.46.0100a11: 觀念念心無非法性實相。是名等一大車。 T1911_.46.0100a12: 於一一心即空即假即中。是名各賜大車。 T1911_.46.0100a13: 徹三諦之源名爲高。收十法界名爲廣。無 T1911_.46.0100a14: 量道品名衆寶莊校。四勤遮惡持善。又願 T1911_.46.0100a15: 來持行。釘鑷牢固名周匝欄楯。法義辭辯宣 T1911_.46.0100a16: 暢開覺名四面懸鈴。慈悲普覆無有遺限 T1911_.46.0100a17: 名張設幰蓋。道品所攝十力無畏。十八不共 T1911_.46.0100a18: 之法不與他共。名珍奇嚴飾。四弘誓願要 T1911_.46.0100a19: 心不退。名寶繩交絡。四攝攝物物無不 T1911_.46.0100a20: 悦。名垂諸華纓。諸禪三昧起六神通。名重 T1911_.46.0100a21: 敷綩莚。四門歸宗休息諸行。名安置丹枕。 T1911_.46.0100a22: 四念處慧破除八倒之黒。名駕以白牛。四正 T1911_.46.0100a23: 勤増長二善。名肥壯多力。遮斷二惡二惡 T1911_.46.0100a24: 盡淨。故言膚色充潔。四如意足四辯自在。 T1911_.46.0100a25: 名形體姝好。五根盤固不可移動。名爲筋。 T1911_.46.0100a26: 五力増長遮諸惡法。名爲力。七覺簡擇名 T1911_.46.0100a27: 爲行歩。八道安隱名爲平正。對治助道廣 T1911_.46.0100a28: 攝諸法。名又多僕從而侍衞之。破法愛無 T1911_.46.0100a29: 明入薩婆若海發眞速疾。名其疾如風。運 T1911_.46.0100b01: 載諸子嬉戲快樂。此大乘觀法門具度與彼 T1911_.46.0100b02: 經合。故名大乘觀也。復次一切法悉一乘 T1911_.46.0100b03: 故。夫有心者無不具足。如此妙法是名理 T1911_.46.0100b04: 乘。如來不説則不能知。以聞教歡喜頂受。 T1911_.46.0100b05: 即名字乘。因聞名故依教修行入五品位。 T1911_.46.0100b06: 名觀行乘。得六根清淨。名相似乘。從三界 T1911_.46.0100b07: 出到薩婆若中住。是亦不住。若入初住乃 T1911_.46.0100b08: 至十住得眞實乘遊於東方。十行遊南方。 T1911_.46.0100b09: 十向遊西方。十地遊北方。輪環無際得空 T1911_.46.0100b10: 而止。止於中央即妙覺。直至道場。是此意 T1911_.46.0100b11: 也。今人祇謂捨惡取空是大乘。此空尚不 T1911_.46.0100b12: 免六十二見單複之惡。何得動出爲乘。設 T1911_.46.0100b13: 借爲乘祇一禿乘無法門具度。正法大城金 T1911_.46.0100b14: 剛寶藏。具足無缺何所而無。豈容禿空而 T1911_.46.0100b15: 已。若但爾者乘邪見乘入險惡道。是壞驢
T1911_.46.0100b18: 縁生作者於塵生受者。如隨自意中説。若 T1911_.46.0100b19: 般舟常行。法華方等半行。或掃灑執作皆有 T1911_.46.0100b20: 行動。隨自意最多。若不於行中習觀。云何 T1911_.46.0100b21: 速與道理相應。略辨其相例前爲十。初所 T1911_.46.0100b22: 觀境者。若擧足下足足是色法。色由心運 T1911_.46.0100b23: 從此至彼。此心依色即是色陰。領受此行 T1911_.46.0100b24: 即受陰。於行計我即想陰。或善行惡行即行 T1911_.46.0100b25: 陰。行中之心即識陰。行塵對意則有界入。 T1911_.46.0100b26: 乃至眼色意法亦如是。是陰界入於擧下間 T1911_.46.0100b27: 悉皆具足。如此陰入即是無明與行縁合。 T1911_.46.0100b28: 生行中陰界入。陰界入不異無明。無明即 T1911_.46.0100b29: 是法性。法性即是法界。一切法趣行中是趣 T1911_.46.0100c01: 不過。一陰界入一切陰界入。一多不一不 T1911_.46.0100c02: 多不相妨礙。是名行中不思議境。達此境 T1911_.46.0100c03: 時與慈悲倶起傷己昏沈。無量劫來常爲 T1911_.46.0100c04: 陰入迷惑欺誑。今始覺知一切衆生悉是一 T1911_.46.0100c05: 乘。昏醉倒解甚可憐愍。誓破無明作衆依 T1911_.46.0100c06: 止。安心定慧而寂照之。心既得安遍破見 T1911_.46.0100c07: 思無知無明三諦之障。横竪皆盡。又善識通 T1911_.46.0100c08: 塞終不於中取藥成病。善知道品榮枯念 T1911_.46.0100c09: 處。雙樹中間入般涅槃。又善知行中對治六 T1911_.46.0100c10: 度助開涅槃門。深識次位知我此行未 T1911_.46.0100c11: 同上聖。慚愧進修無有休已。能於行中 T1911_.46.0100c12: 外降名利内伏三障。安忍不動。法愛滯著 T1911_.46.0100c13: 莫令頂墮。十法成就世入銅輪證無生忍。 T1911_.46.0100c14: 得一大車高廣嚴淨衆寶莊校。其疾如風嬉 T1911_.46.0100c15: 戲快樂。乘是寶乘直至道場。是約行縁作 T1911_.46.0100c16: 觀。治無明糠顯法性米。擧足下足道場中 T1911_.46.0100c17: 來具足佛法矣。例前可知。行縁既爾。住坐 T1911_.46.0100c18: 臥語。作例前可解。三三昧無臥法隨自意 T1911_.46.0100c19: 則有。昔國王於臥中悟辟支佛。當知臥中
T1911_.46.0100c22: 三界二入。例如上説。又彌勒相骨經云。一念 T1911_.46.0100c23: 見色有三百億五陰生滅。一一五陰即是衆 T1911_.46.0100c24: 生。若爾者。眼對色時何啻五陰三界二入。若 T1911_.46.0100c25: 如此觀眼色者。名爲減修非摩訶衍。若 T1911_.46.0100c26: 觀眼色於諸如來常。具足無減修。明識來 T1911_.46.0100c27: 入門者。眼色一念心起即是法界。具一切法。 T1911_.46.0100c28: 即空即假即中。四句求不可得故言即空。 T1911_.46.0100c29: 如彌勒相色一念三百億五陰生滅。乃至一 T1911_.46.0101a01: 地十地相色既爾。受想行識亦復如是。又外 T1911_.46.0101a02: 道打髑髏作聲。聽知生處知無量事。香味 T1911_.46.0101a03: 觸等亦復如是。故言即假。假不定假。空不 T1911_.46.0101a04: 定空。則非空非假。若眼一法非空非假。則 T1911_.46.0101a05: 一切法非空非假。猶如虚空有無永寂。亦 T1911_.46.0101a06: 如日月無幽不照。雖無空假雙照空假。 T1911_.46.0101a07: 照因縁麁色名肉眼。照因縁細色名天眼。 T1911_.46.0101a08: 照因縁色空名慧眼。照因縁色假名法眼。 T1911_.46.0101a09: 照因縁色中名佛眼。五眼一心中具者。非 T1911_.46.0101a10: 具凡夫膿血肉眼。亦非諸天所得天眼。亦 T1911_.46.0101a11: 非二乘沈空慧眼。亦非菩薩分別之眼。但 T1911_.46.0101a12: 以佛眼具有五力。如衆流入海失本名 T1911_.46.0101a13: 字。故佛問善吉云。如來有五眼不。答云。 T1911_.46.0101a14: 有。皆稱如來有。何關凡夫二乘眼耶。請觀 T1911_.46.0101a15: 音云。五眼具足成菩提。以三觀一心名無 T1911_.46.0101a16: 減修。以一眼具五力名明見來入門。亦是 T1911_.46.0101a17: 圓證也。於眼内外自在。眼入正受鼻三昧 T1911_.46.0101a18: 起。鼻入眼起。雖動而寂寂不妨動。雖寂而 T1911_.46.0101a19: 動動不妨寂。雖見不見不見而見。乃稱明 T1911_.46.0101a20: 見來入門也。問。佛具五眼應照五境。經云。 T1911_.46.0101a21: 我以五眼不見三聚衆生。狂愚無目而言 T1911_.46.0101a22: 見耶。又云。見色與盲等。既等於盲。那得 T1911_.46.0101a23: 見麁細色。答。五境皆冥實相。實相則不可 T1911_.46.0101a24: 見。不可見故喩之如盲。雖不可見見無 T1911_.46.0101a25: 減少。五眼洞徹諸境分明。雖言五照照何 T1911_.46.0101a26: 必有。雖言如盲盲何必無。淨名云。不來相 T1911_.46.0101a27: 而來。不見相而見。即此意也。是爲不思議 T1911_.46.0101a28: 境。我眼衆生眼無二無別。云何衆生不覺 T1911_.46.0101a29: 不知。即起慈悲誓當度脱。欲滿此願安 T1911_.46.0101b01: 心定慧。能以止觀遍破諸法。於眼色中明 T1911_.46.0101b02: 識通塞。不如蟲道。於眼陰中修四念處 T1911_.46.0101b03: 非淨非不淨。枯榮雙遣而入涅槃。學諸對 T1911_.46.0101b04: 治助開三脱明識六即不起叨濫我所觀 T1911_.46.0101b05: 眼雖具五眼。但是名字但是觀行。若漸見 T1911_.46.0101b06: 障外後見十方。如普賢觀。頓見大千如常 T1911_.46.0101b07: 不輕。漸頓兩見六根互用。我悉未階不應 T1911_.46.0101b08: 起慢漸愧勤行。若徳建名立。當忍内外障 T1911_.46.0101b09: 安若須彌。法愛不生則無留滯。其疾如風 T1911_.46.0101b10: 證眞實眼。乘一大車直至道場。若眼中得 T1911_.46.0101b11: 入多於眼中廣作佛事。常放金光照耀一 T1911_.46.0101b12: 切。淨名云。或有佛土以光明爲佛事眼色 T1911_.46.0101b13: 一受既爾。餘二受亦然。餘五根五塵十五受 T1911_.46.0101b14: 亦然。廣説如前。將前意度入六根用之。 T1911_.46.0101b15: 但令破煩惱去不拘常科。若從耳中得 T1911_.46.0101b16: 大車。多用音聲爲佛事。鼻中用香舌中用 T1911_.46.0101b17: 味。身中用天衣意中用寂滅。一根佛事互 T1911_.46.0101b18: 通諸根。方便利物時或不同。而令衆生得
T1911_.46.0101b21: 益於長蛇者乎。今以三譬譬於得失。匹夫 T1911_.46.0101b22: 隻勇修治一刀一箭。破一寇兩寇獲賜一 T1911_.46.0101b23: 金一銀。祿潤一妻一子。如此之人但利器 T1911_.46.0101b24: 械。負戟前驅以命博貨。何用廣知兵法耶。 T1911_.46.0101b25: 若欲爲國麹蘖舟楫鹽梅霖雨者。須善文 T1911_.46.0101b26: 武。計在帷帳折衝萬里。所學處深所破亦 T1911_.46.0101b27: 大。獲賞既重祿潤甚多。雖知而不用。用而 T1911_.46.0101b28: 屡北 T1911_.46.0101b29: 亦如是。唯知一法或止或觀擬破少惡寂 T1911_.46.0101c01: 心行道。得少禪定攝少眷屬。便以爲足。 T1911_.46.0101c02: 如匹夫鬪耳。欲作大禪師破大煩惱。顯 T1911_.46.0101c03: 無量善法。益無量縁。當學十法止觀洞達 T1911_.46.0101c04: 意趣。於六縁六受行用相應。煩惱卒起即便 T1911_.46.0101c05: 有觀。觀過惑表勇健難事解髻得珠。若 T1911_.46.0101c06: 解而不用用而不當。而反師惑心道安克 T1911_.46.0101c07: 乎。又如野巫唯解一術。方救一人獲一脯 T1911_.46.0101c08: 柈。何須學神農本草耶。欲爲大醫遍覽 T1911_.46.0101c09: 衆治廣療諸疾轉脈轉精數用數驗。恩救博 T1911_.46.0101c10: 也。學禪者亦如是。但專一法治惑即去。當 T1911_.46.0101c11: 時微益終非大途包括之意。亦不能破煩 T1911_.46.0101c12: 惱入無生忍。雖善醫藥不依方服。病豈 T1911_.46.0101c13: 差乎。讀誦止觀甚利。心不行用無生終不 T1911_.46.0101c14: 現前。又如學義止欲一問一答衒耀一時。 T1911_.46.0101c15: 何須廣尋經論。欲作法主當善異部。雖 T1911_.46.0101c16: 諳解處多。而不曾出衆。怯弱不任酬往。若 T1911_.46.0101c17: 無怯怖臨機百轉以無方之答。答縱横之 T1911_.46.0101c18: 問。是爲大法師。觀行人亦如是。觀行若明 T1911_.46.0101c19: 能歴縁對境觸處得用。若不如是。魔軍何 T1911_.46.0101c20: 由可破。煩惱重病何由可除。法性深義何由 T1911_.46.0101c21: 可顯。三事不辦區區困役。秖是生死凡夫。 T1911_.46.0101c22: 非爲學道方便也
T1911_.46.0101c25: T1911_.46.0101c26: T1911_.46.0101c27: T1911_.46.0101c28: T1911_.46.0101c29: T1911_.46.0102a01: T1911_.46.0102a02:
T1911_.46.0102a05: 門人灌頂記 T1911_.46.0102a06: 第二觀煩惱境者。上陰界入不悟。則非其 T1911_.46.0102a07: 宜而觀察不已。撃動煩惱貪瞋發作。是時 T1911_.46.0102a08: 應捨陰入觀於煩惱。前呵五欲知其過 T1911_.46.0102a09: 罪。棄蓋是捨平常陰入。觀於果報於中求 T1911_.46.0102a10: 解。今觀發作隆盛起重貪瞋。如鐵不與火 T1911_.46.0102a11: 合但黒。若與火合赫然。又報法尋常無時 T1911_.46.0102a12: 不有呵棄爲易。若欻起煩惱控制則難。何 T1911_.46.0102a13: 者。生來雖瞋諫曉則息。今所發者咆勃可 T1911_.46.0102a14: 畏。生來倒想乍起乍滅。今所發者欝然不 T1911_.46.0102a15: 去。生來欲色抑制可停。今所發者不簡死 T1911_.46.0102a16: 馬況其匹類。此惑内發強梁熾盛。若見外 T1911_.46.0102a17: 境心狂眼闇。譬如流水不覺其急。概之以 T1911_.46.0102a18: 木漣漪 T1911_.46.0102a19: 壯。煩惱臥伏如有如無。道場懺悔觀陰界 T1911_.46.0102a20: 入。如觸睡師子哮吼震地。若不識者則能 T1911_.46.0102a21: 牽人作大重罪。非唯止觀不成更増長惡 T1911_.46.0102a22: 業。墜黒闇坑無能勉出。爲是義故須觀 T1911_.46.0102a23: 煩惱境也。觀此爲四。一略明其相。二明因 T1911_.46.0102a24: 縁三明治異。四修止觀。初明相者。先釋 T1911_.46.0102a25: 名。煩惱是昏煩之法惱亂心神。又與心作 T1911_.46.0102a26: 煩令心得惱。即是見思利鈍。此一往分數。 T1911_.46.0102a27: 五鈍何必是貪瞋。如諸蠕動實不推理。而 T1911_.46.0102a28: 擧 T1911_.46.0102a29: 行住坐臥恒起我心。故知五鈍非無利也。 T1911_.46.0102b01: 五利豈唯見惑。何甞無恚欲耶。當知利鈍 T1911_.46.0102b02: 之名通於見思。今約位分之令不相濫。 T1911_.46.0102b03: 若未發禪來雖有世智推理辯聰見想 T1911_.46.0102b04: 猶弱。所有十使同屬於鈍。從因定發見見 T1911_.46.0102b05: 心猛盛。所有十使從強受名皆屬於利。如 T1911_.46.0102b06: 兩學人一得法意爲諍則強。一得語言爲 T1911_.46.0102b07: 諍則弱。得語如無禪得意如發定。若發 T1911_.46.0102b08: 定已而起見惑如下所觀。若未發定而起 T1911_.46.0102b09: 煩惱。正是今所觀也。若利中有鈍。見諦但 T1911_.46.0102b10: 斷於利鈍猶應在。毘曇人謂利上之鈍名 T1911_.46.0102b11: 背上使。見諦斷時正利既去 T1911_.46.0102b12: 亦如是。若開此利鈍爲八萬四千。今但束 T1911_.46.0102b13: 爲四分。三毒偏發爲三分。若等縁三境名 T1911_.46.0102b14: 等分。三毒偏起是覺觀而非多。三毒等起名 T1911_.46.0102b15: 覺觀多。若少若多悉名散動倶能障定 T1911_.46.0102b16: 記是報散動則不障定經云。從滅定出入 T1911_.46.0102b17: 散心中。散心中還入諸定。散不障定即此 T1911_.46.0102b18: 義也。成論人云。散兼無知癡能障定。若爾。 T1911_.46.0102b19: 散兼瞋欲何不障定耶。今釋別有意。如上 T1911_.46.0102b20: 棄蓋中説。但煩惱之相廣不可盡。若具分別 T1911_.46.0102b21: 妨於觀門。法華云。二十年中常令除糞。糞 T1911_.46.0102b22: 即煩惱汚穢法也。棄之若盡得一日之價。若 T1911_.46.0102b23: 住分別多少終不得直。今觀煩惱糞求智 T1911_.46.0102b24: 慧錢。非欲分別見思相也。若爾。五百羅漢 T1911_.46.0102b25: 何以分別。爲持佛法作衆導首。通種種難 T1911_.46.0102b26: 須廣分別。今正入道力所未暇。亦於觀非 T1911_.46.0102b27: 急。但總知四分糞穢勤而棄之。若從空入 T1911_.46.0102b28: 假時當委悉分別。復次利鈍合各束爲四 T1911_.46.0102b29: 分。同是界内共二乘斷名通煩惱也。若界 T1911_.46.0102c01: 外四分二乘不斷名別煩惱。若作相關何 T1911_.46.0102c02: 得離通有別。通惑爲枝別惑爲本。得眞 T1911_.46.0102c03: 智斷枝得中智斷本。若作不思議者。祇 T1911_.46.0102c04: 界内煩惱即是菩提。何得非是別惑。已如 T1911_.46.0102c05: 前説。二明煩惱起之因縁。因縁有三如後 T1911_.46.0102c06: 説。起相有四。深而不利利而不深。亦深亦 T1911_.46.0102c07: 利不深不利。第四句即屬通途果報惑相。尋 T1911_.46.0102c08: 常相係。故言非深非利也。三句起動異常。 T1911_.46.0102c09: 即屬煩惱發相也。發時深重不可禁止。觸 T1911_.46.0102c10: 境彌増無能遮制。是爲深相。數數發起起 T1911_.46.0102c11: 輒深重。故名爲利 T1911_.46.0102c12: 此可知。因縁者。一習因種子。二業力撃作。 T1911_.46.0102c13: 三魔所扇動。習者。無量劫來煩惱重積。種子 T1911_.46.0102c14: 成就薫習相續。如駛水流順之不覺其疾。 T1911_.46.0102c15: 概之則知奔猛。行人任煩惱流沿生死海。 T1911_.46.0102c16: 都不覺知。若修道品泝諸有流。煩惱嵬起。 T1911_.46.0102c17: 唯當勤勉特出曉夜兼功耳。業者。無量劫來 T1911_.46.0102c18: 惡行成就。如負怨責。那得令汝修道出離。 T1911_.46.0102c19: 故惡業卓起。破壞觀心。使善法不立。如河 T1911_.46.0102c20: 湉靜不覺流浪。暴風卒至波如連山。若放 T1911_.46.0102c21: 擲帆柁壞在斯須。一心正前後行船得免。 T1911_.46.0102c22: 魔者。若作魔行是其民屬。故不動亂。若行 T1911_.46.0102c23: 道出界去此投彼。十軍攝擒。故深利之惑 T1911_.46.0102c24: 欻然而至。如大海水雖無風流。摩竭吸水 T1911_.46.0102c25: 萬物奔趣 T1911_.46.0102c26: 若就火爲譬者。抖擻如習風扇如業膏投 T1911_.46.0102c27: 如魔。魔業如下説。觀習動煩惱是今所觀 T1911_.46.0102c28: 也。三治法不同者。小乘治有五。對轉不轉兼
T1911_.46.0103a03: 轉治者。如不淨是貪欲對治而非其宜。應 T1911_.46.0103a04: 以淨觀得脱轉修慈心。念以淨法安樂豈 T1911_.46.0103a05: 加穢辱。是名轉治。若瞋人教不淨。癡人教 T1911_.46.0103a06: 思惟邊無邊。掉散教用智慧分別。此是病 T1911_.46.0103a07: 不轉而治轉。皆名轉治。若藥病倶轉。亦名 T1911_.46.0103a08: 轉治。亦是對治 T1911_.46.0103a09: 轉。宜修此法但以此治。治轉不轉病故 T1911_.46.0103a10: 名不轉治。兼治者 T1911_.46.0103a11: 瞋不淨須帶慈心。病兼一二藥亦兼一二。 T1911_.46.0103a12: 是名兼治。具治者 T1911_.46.0103a13: 名小乘先用五治後用諦智。乃得入眞。大 T1911_.46.0103a14: 乘明治非對非兼等。名第一義治。如阿竭 T1911_.46.0103a15: 陀藥能治衆病。小乘多用三悉檀爲治。大 T1911_.46.0103a16: 乘多用第一義悉檀爲治也。空無生中誰是 T1911_.46.0103a17: 煩惱誰是能治。尚無煩惱何物而轉。既無 T1911_.46.0103a18: 所轉亦不兼具。但以無生一方遍治一切 T1911_.46.0103a19: 也。此極略須善取意也。四修止觀者。還爲 T1911_.46.0103a20: 十意。初簡思議境者。一念欲覺初起甚微。 T1911_.46.0103a21: 不即遮止遂漸増長。爲欲事故貪引無道。 T1911_.46.0103a22: 乃至四重五逆。是名煩惱生地獄界。爲欲 T1911_.46.0103a23: 因縁不知慚恥魯扈觝突。無復禮義亡失 T1911_.46.0103a24: 人種。是名貪欲生畜生界。又爲欲因縁慳 T1911_.46.0103a25: 惜守護亦慳他家。是名貪欲生餓鬼界。爲 T1911_.46.0103a26: 欲因縁而生嫉妬。猜忌防擬常欲勝他。百 T1911_.46.0103a27: 方鴆陷令彼退負。是名貪欲生修羅界。又 T1911_.46.0103a28: 欲因縁深愛現樂以禮婚娉。毎存撙節符 T1911_.46.0103a29: 順仁義。爲未來欲樂而持五戒。是名貪欲 T1911_.46.0103b01: 生人界。又欲起時鄙人欲麁希求天欲。勤 T1911_.46.0103b02: 修十善防止純熟。任運不起。是觀貪欲生 T1911_.46.0103b03: 六天界。又觀欲心棄呵清淨能發禪定。是 T1911_.46.0103b04: 色天無色天界。又觀欲是集。集方招苦。厭 T1911_.46.0103b05: 此苦集而修出要。是聲聞界。若觀欲是無 T1911_.46.0103b06: 明爲無明欲而造諸行輪環無際。若止於 T1911_.46.0103b07: 欲無明行等皆止。是爲縁覺界。若觀欲是 T1911_.46.0103b08: 蔽而起 T1911_.46.0103b09: 觀欲是癡等。是六度界。若觀欲本自不起。 T1911_.46.0103b10: 今亦不住將亦不滅。欲即是空空即涅槃。是 T1911_.46.0103b11: 爲通教界。又觀欲心有無量相。集既非一 T1911_.46.0103b12: 苦亦無量。知根欲性皆因欲心分別具足。 T1911_.46.0103b13: 是爲別教界。其餘三分煩惱出生諸法亦復 T1911_.46.0103b14: 如是。次第生一切法。是名思議境也。不思 T1911_.46.0103b15: 議境者。如無行云。貪欲即是道恚癡亦如 T1911_.46.0103b16: 是。如是三法中具一切佛法。如是四分雖 T1911_.46.0103b17: 即是道復不得隨隨之將人向惡道。復不 T1911_.46.0103b18: 得斷斷之成増上慢。不斷癡愛起諸明 T1911_.46.0103b19: 脱。乃名爲道。不住調伏不住不調伏。住 T1911_.46.0103b20: 不調伏是愚人相。住於調伏是聲聞法。所 T1911_.46.0103b21: 以者何。凡夫貪染隨順四分。生死重積狠戻 T1911_.46.0103b22: 難馴。故名不調。二乘怖畏生死如爲怨 T1911_.46.0103b23: 逐。速出三界。阿羅漢者名爲不調。三界惑 T1911_.46.0103b24: 盡無惑可調。如是不調名之爲調。焦種不 T1911_.46.0103b25: 生根敗無用。菩薩不爾。於生死而有勇。 T1911_.46.0103b26: 於涅槃而不味。勇於生死無生而生。不 T1911_.46.0103b27: 爲生法所汚。如花在泥如醫療病。不味 T1911_.46.0103b28: 涅槃知空不空不爲空法所證。如鳥飛 T1911_.46.0103b29: 空不住於空。不斷煩惱而入涅槃。不斷 T1911_.46.0103c01: 五欲而淨諸根。即是不住調伏不住不調 T1911_.46.0103c02: 伏意。今末代癡人聞菴羅果甘甜可口。即 T1911_.46.0103c03: 碎其核甞之甚苦。果種甘味一切皆失。無 T1911_.46.0103c04: 智慧故刻核太過亦復如是。聞非調伏非 T1911_.46.0103c05: 不調伏。亦不礙調伏亦不礙不調伏。以不 T1911_.46.0103c06: 礙故名無礙道。以無礙故灼然淫泆。公行 T1911_.46.0103c07: 非法無片羞恥。與諸禽獸無相異也。此是 T1911_.46.0103c08: 噉鹽太過鹹渇成病。經云。貪著無礙法是 T1911_.46.0103c09: 人去佛遠。譬如天與地。大經云。言我修無 T1911_.46.0103c10: 相則非修無相。此人行於非道欲望通達 T1911_.46.0103c11: 佛道。還自壅塞同於凡鄙。是住不調非不 T1911_.46.0103c12: 住也。復有行人聞不住調伏不住不調 T1911_.46.0103c13: 伏。怖畏二邊深自競持。欲修中智斷破二 T1911_.46.0103c14: 邊。是人不能即貪欲是道。斷貪欲已方 T1911_.46.0103c15: 云是道。此乃住調伏心非不住也。北方備 T1911_.46.0103c16: 此兩失。又初學中觀斷於貪欲不能得 T1911_.46.0103c17: 益。放心行不調事。初一行之薄得片益。自 T1911_.46.0103c18: 此已後常行不息。亦無復益行之不改。 T1911_.46.0103c19: 以己先益化他令行。又引經爲證。受化之 T1911_.46.0103c20: 徒但貪欲樂無纖芥道益。崩騰耽湎遂成 T1911_.46.0103c21: 風俗。汚辱戒律陵穢三寶。周家傾蕩佛法 T1911_.46.0103c22: 皆由此來。是住不調及住於調。何關不 T1911_.46.0103c23: 住調與不調。是名大礙何關無礙。是増 T1911_.46.0103c24: 長非道何關佛道。如是調與不調皆名不 T1911_.46.0103c25: 調。何以故。悉是凡情非賢聖行。今言。不住 T1911_.46.0103c26: 調伏不住不調伏。不住非調伏非不調伏。 T1911_.46.0103c27: 不住亦調伏亦不調伏。亦住調伏亦住不 T1911_.46.0103c28: 調伏。亦住非調伏非不調伏。亦住亦調伏亦 T1911_.46.0103c29: 不調伏。何以故。煩惱即空故不住不調伏。 T1911_.46.0104a01: 煩惱即假故不住調伏。煩惱即中故不住 T1911_.46.0104a02: 亦調伏亦不調伏。雙照煩惱故。不住非調 T1911_.46.0104a03: 伏非不調伏。雖不住調不調等。而實住調 T1911_.46.0104a04: 不調等。雖實住調不調等。而實不住調不 T1911_.46.0104a05: 調等。何以故。不偏觀一句故。一句即諸句。 T1911_.46.0104a06: 一切法趣貪欲故。貪欲是諸法所都故。用 T1911_.46.0104a07: 此意歴一切句。所謂計貪欲是有名住不 T1911_.46.0104a08: 調伏。計之爲無住於調伏。如是等自在説
T1911_.46.0104a11: 淨無累無染。猶如虚空。豁出生死。是名 T1911_.46.0104a12: 住調伏得益。或時縱心觀此貪欲本末因 T1911_.46.0104a13: 縁。幾種是病幾種是藥。如和須蜜多入離 T1911_.46.0104a14: 欲際度脱衆生。作是觀時豁出生死。是名 T1911_.46.0104a15: 住不調得益。或時二倶非故得益。或時倶 T1911_.46.0104a16: 觀得益。如是善巧應住不應住。自他倶益。 T1911_.46.0104a17: 於菩薩法無所損減。以四悉檀而自斟酌。 T1911_.46.0104a18: 如喜根爲諸居士説巧度法。皆得無生忍。 T1911_.46.0104a19: 勝意比丘行拙度法無所克獲。後遊聚落 T1911_.46.0104a20: 聞貪欲即道而瞋喜根。云何爲他説障道 T1911_.46.0104a21: 法。作擯未成喜根爲説偈。即便身陷。菩薩 T1911_.46.0104a22: 知其不信會墮地獄。是故強説作後世因。 T1911_.46.0104a23: 巧觀悉檀若自若他若近若遠。住調伏不 T1911_.46.0104a24: 調等。皆當無失。不住調不調等亦皆無 T1911_.46.0104a25: 失。若不得四悉檀意。若住不住自織愛網 T1911_.46.0104a26: 起他譏慢。自礙礙他非無礙也。若一念煩 T1911_.46.0104a27: 惱心起。具十界百法不相妨礙。雖多不有 T1911_.46.0104a28: 雖一不無。多不積一不散。多不異一不 T1911_.46.0104a29: 同。多即一一即多。經云。闇中樹影闇故不 T1911_.46.0104b01: 見。天眼能見。是爲闇中有明。智障甚盲闇。 T1911_.46.0104b02: 是爲明中有闇。亦如初燈與闇共住。如是 T1911_.46.0104b03: 明闇不相妨礙亦不相破。何以故。世間現 T1911_.46.0104b04: 見室内然燈。不知向闇去至何處。若燈滅 T1911_.46.0104b05: 者闇法復來。來無本源去無足跡。闇既如 T1911_.46.0104b06: 此。明亦復然。求闇無闇明無所破。求明 T1911_.46.0104b07: 無明闇無所蓋。雖無明闇破蓋宛然。不 T1911_.46.0104b08: 受不著。不念不分別新起者名不受。舊起 T1911_.46.0104b09: 者名不著。不内取名不念。不外取名不 T1911_.46.0104b10: 分別。妙慧朗然。以是義故。名不思議不相 T1911_.46.0104b11: 妨不相除。若世智燈滅闇惑更來。若中道智 T1911_.46.0104b12: 光常住不動。如神珠常照闇則不來。觀煩 T1911_.46.0104b13: 惱闇即大智明。顯佛菩提惑則不來也。準 T1911_.46.0104b14: 上陰入境可知。如是觀時追傷己過廣 T1911_.46.0104b15: 愍衆生。何以故。理非明闇。以迷惑故起苦 T1911_.46.0104b16: 集闇。解治法故有道滅明。約闇故悲。約明 T1911_.46.0104b17: 故慈。大誓之心與境倶起。爲滿願故須立 T1911_.46.0104b18: 要行。行之要者莫先止觀。四分煩惱體之 T1911_.46.0104b19: 即空。名體眞止入空觀也。觀諸煩惱藥病 T1911_.46.0104b20: 等法。名隨縁止入假觀。觀諸煩惱同眞際。 T1911_.46.0104b21: 名息二邊止入中道觀。善巧安心修此三 T1911_.46.0104b22: 止三觀。成一心三眼三智也。若眼智未開 T1911_.46.0104b23: 破障令遍。觀四分煩惱念念三假。非自他 T1911_.46.0104b24: 共離單複具足見思不生。知病識藥無知不 T1911_.46.0104b25: 生。非眞非縁無明不生。横竪破遍。於即空 T1911_.46.0104b26: 中翻構苦集。是名知塞。於苦集中達即 T1911_.46.0104b27: 是空。是名知通。於諸法藥翻構爲病。是名 T1911_.46.0104b28: 知塞。於諸病法即能知藥。是名知通。翻 T1911_.46.0104b29: 法性爲無明。名之爲塞。無明轉即變爲明。 T1911_.46.0104c01: 名之爲通。又觀煩惱而修道品。四分心起 T1911_.46.0104c02: 即汚穢五陰。一陰無量陰。受想行識亦復無 T1911_.46.0104c03: 量。諸陰即空。凡夫倒破小枯樹成。諸陰即假。 T1911_.46.0104c04: 二乘倒破大榮樹成。諸陰即中。廢枯榮教。二 T1911_.46.0104c05: 邊寂滅入大涅槃。乃至開三解脱入清涼 T1911_.46.0104c06: 池也。若遮障重當修助道。既解惑相持便 T1911_.46.0104c07: 應索援。外貪欲起以不淨助。内貪欲起以 T1911_.46.0104c08: 背捨助。内外貪欲起以勝處助。違法瞋起 T1911_.46.0104c09: 衆生慈助。順法瞋起法縁慈助。戲論瞋起無 T1911_.46.0104c10: 縁慈助。計斷常起三世因縁助。計我人起 T1911_.46.0104c11: 二世因縁助。計性實起一念因縁助。明利覺 T1911_.46.0104c12: 起數息助。沈昏覺起觀息助。半沈半明覺起 T1911_.46.0104c13: 隨息助。助道強故能開闢涅槃門。於未開 T1911_.46.0104c14: 頃或得一種解心或得一種禪定。當熟思 T1911_.46.0104c15: 量。草木瓦礫勿妄持謂是瑠璃珠。若謂即 T1911_.46.0104c16: 是者。何煩惱滅。見耶思耶塵沙耶無明耶。諸 T1911_.46.0104c17: 位全無。謬謂即是猶如鼠喞。若言空空如 T1911_.46.0104c18: 空鳥空。未識次位觀行相似全未相應。 T1911_.46.0104c19: 濫叨上位所以成怪。若内外障起當好安 T1911_.46.0104c20: 忍。忍若不過敗壞菩薩。安忍不動薩埵可 T1911_.46.0104c21: 成。即獲償賜似道禪慧。得是償時莫生法 T1911_.46.0104c22: 愛。愛妨眞道。若無頂墮自在無礙如風行 T1911_.46.0104c23: 空。位入銅輪破無明惑成無生忍。得一 T1911_.46.0104c24: 大車高廣僕從而侍衞之。乘是寶乘直至 T1911_.46.0104c25: 道場。是名四分煩惱具足一切佛法。亦名 T1911_.46.0104c26: 行於非道通達佛道。亦名煩惱是菩提。亦 T1911_.46.0104c27: 名不斷煩惱而入涅槃。廣説有三十六句。 T1911_.46.0104c28: 須先立四句。謂不斷煩惱。不入涅槃。斷 T1911_.46.0104c29: 煩惱。入涅槃。亦斷亦不斷亦入亦不入。非 T1911_.46.0105a01: 斷非不斷非入非不入。初句謂凡夫。次謂 T1911_.46.0105a02: 無學人。三謂學人。四謂理是。是爲根本四 T1911_.46.0105a03: 句。句句各開四。初句四者。謂不斷不入。斷 T1911_.46.0105a04: 不入。亦斷亦不斷不入。非斷非不斷不 T1911_.46.0105a05: 入。初謂起惡凡夫。二謂得禪外道。三謂 T1911_.46.0105a06: 得禪起見外道。四謂無記人。次句四者。謂 T1911_.46.0105a07: 斷入。不斷入。亦斷亦不斷入。非斷非不斷 T1911_.46.0105a08: 入。初謂析法無學。二謂體法無學。三謂析 T1911_.46.0105a09: 體兩學人。後謂眞理性冥。即是入也。第三四 T1911_.46.0105a10: 句者。亦斷亦不斷亦入亦不入。斷亦入亦不 T1911_.46.0105a11: 入。不斷亦入亦不入。非斷非不斷亦入亦 T1911_.46.0105a12: 不入。初謂析體兩學人。二謂析法學人三 T1911_.46.0105a13: 謂體法學人。四謂通學無學人眞理也。第 T1911_.46.0105a14: 四四句者。非斷非不斷非入非不入。斷非 T1911_.46.0105a15: 入非不入。不斷非入非不入。亦斷亦不斷 T1911_.46.0105a16: 非入非不入。初謂凡聖等理。二謂析法聖 T1911_.46.0105a17: 理。三謂體法聖理。四謂析體學人理。此説 T1911_.46.0105a18: 十六句。就根本四句合二十句入涅槃。又十 T1911_.46.0105a19: 六句出涅槃。初根本四句者。謂不斷煩惱 T1911_.46.0105a20: 不出涅槃。斷煩惱出涅槃。亦斷亦不斷 T1911_.46.0105a21: 煩惱。亦出亦不出。非斷非不斷。非出非不 T1911_.46.0105a22: 出。一一句各四句 T1911_.46.0105a23: 出涅槃。不斷煩惱出涅槃。不斷煩惱亦 T1911_.46.0105a24: 出亦不出 T1911_.46.0105a25: 體法二乘。二謂體法出假菩薩。三謂體法亦 T1911_.46.0105a26: 空亦假菩薩。四謂體法眞理。第二四句者。 T1911_.46.0105a27: 斷煩惱出。斷煩惱不出。斷煩惱亦出亦 T1911_.46.0105a28: 不出。斷煩惱非出非不出。一謂析法無學 T1911_.46.0105a29: 輔佛益衆生。二謂析法無學即入滅者。三 T1911_.46.0105b01: 謂析法學人自利利他者。四謂眞理。第三 T1911_.46.0105b02: 四句者。亦斷亦不斷亦出亦不出。亦斷亦不 T1911_.46.0105b03: 斷出。亦斷亦不斷不出。亦斷亦不斷非出 T1911_.46.0105b04: 非不出。初句謂兼用析體入空菩薩。二句 T1911_.46.0105b05: 謂兼用析體出假菩薩。三句謂兼用析體 T1911_.46.0105b06: 二乘。四句謂體法冥眞之理。第四四句者。 T1911_.46.0105b07: 非斷非不斷非出非不出。非斷非不斷 T1911_.46.0105b08: 出。非斷非不斷不出。非斷非不斷亦出 T1911_.46.0105b09: 亦不出。初句謂體理。二句謂體法出假菩 T1911_.46.0105b10: 薩。三句謂體法二乘。四句謂體法入空菩 T1911_.46.0105b11: 薩。若各立出入兩根本八句者。即成四十 T1911_.46.0105b12: 句。若合根本爲四句者。即成三十六句。問。 T1911_.46.0105b13: 三十六止在三藏與通。亦得作別圓耶。 T1911_.46.0105b14: 答。體法意無所不該。若更別説者。約別圓 T1911_.46.0105b15: 四門更分別之。根本四句者。不斷不入空 T1911_.46.0105b16: 門也。斷入有門也。亦斷亦不斷亦入亦不 T1911_.46.0105b17: 入。亦空亦有門也。非斷非不斷非入非不 T1911_.46.0105b18: 入。即非空非有門也。於一一門各更四者。 T1911_.46.0105b19: 不斷不入世界悉檀也。不斷入爲人悉檀 T1911_.46.0105b20: 也。不斷亦入亦不入對治悉檀也。不斷非 T1911_.46.0105b21: 入非不入第一義悉檀也。又更於一門還 T1911_.46.0105b22: 作四門。謂不斷不入謂空門也。不斷入 T1911_.46.0105b23: 謂有門也。不斷亦入亦不入。謂亦空亦有 T1911_.46.0105b24: 門也。不斷非入非不入。謂非空非有門 T1911_.46.0105b25: 也。此一門既可解。餘三門各各分別例可 T1911_.46.0105b26: 解。依四門入涅槃既如此。出涅槃十六 T1911_.46.0105b27: 門云何。謂不斷不出。不斷出。不斷亦出亦 T1911_.46.0105b28: 不出。不斷非出非不出。初謂空門。二謂 T1911_.46.0105b29: 有門。三謂亦空亦有門。四謂非空非有門。 T1911_.46.0105c01: 一門四句如此。餘三門可解。三十六四十準 T1911_.46.0105c02: 前可知。此則遍該小大析體之意也。若得 T1911_.46.0105c03: 此意例一切法亦應如是。問。若如法觀 T1911_.46.0105c04: 佛。涅槃與般若。是三則一相。涅槃既明三 T1911_.46.0105c05: 十六句。般若復云何。答。若涅槃既即是般若 T1911_.46.0105c06: 者。何俟更問。今當重説。諸法生般若生。諸 T1911_.46.0105c07: 法不生般若不生。諸法亦生亦不生。般若 T1911_.46.0105c08: 亦生亦不生。諸法非生非不生。般若非生 T1911_.46.0105c09: 非不生。根本四句也。初句更開四者。諸法 T1911_.46.0105c10: 生般若生。諸法生般若不生。諸法生般若 T1911_.46.0105c11: 亦生亦不生。諸法生般若非生非不生。初句 T1911_.46.0105c12: 謂俗境發道種智般若 T1911_.46.0105c13: 智般若。三句謂俗境雙發兩般若。四謂俗 T1911_.46.0105c14: 境發一切種智般若。第二四句者。諸法不生 T1911_.46.0105c15: 般若不生。諸法不生般若生。諸法不生般若 T1911_.46.0105c16: 亦生亦不生。諸法不生般若非生非不生。 T1911_.46.0105c17: 初句謂眞境發一切智般若。二句謂眞境 T1911_.46.0105c18: 發道種智般若。三句謂眞境雙發兩般若。 T1911_.46.0105c19: 四句謂眞境發中道智般若。第三四句者。 T1911_.46.0105c20: 謂諸法亦生亦不生。般若亦生亦不生。諸 T1911_.46.0105c21: 法亦生亦不生。般若生。諸法亦生亦不生。 T1911_.46.0105c22: 般若不生。諸法亦生亦不生。般若非生非 T1911_.46.0105c23: 不生。初句兩境雙發二智。二謂兩境共發 T1911_.46.0105c24: 俗智。三謂兩境共發眞智。四謂兩境共發 T1911_.46.0105c25: 中智。第四四句者。諸法非生非不生。般若 T1911_.46.0105c26: 非生非不生。諸法非生非不生。般若生。諸 T1911_.46.0105c27: 法非生非不生。般若不生諸法非生非不 T1911_.46.0105c28: 生般若亦生亦不生。初謂中境發中智。二 T1911_.46.0105c29: 謂中境發俗智。三謂中境發眞智。四謂中 T1911_.46.0106a01: 境雙發二智。已説十六句竟。次説般若生 T1911_.46.0106a02: 諸法生。般若生諸法不生。般若生諸法亦 T1911_.46.0106a03: 生亦不生。般若生諸法非生非不生。初謂 T1911_.46.0106a04: 道智照俗境。二謂道智照眞境。三謂道智 T1911_.46.0106a05: 照兩境。四謂道智照中境。次明般若不生 T1911_.46.0106a06: 諸法不生 T1911_.46.0106a07: 法亦生亦不生。般若不生諸法非生非不 T1911_.46.0106a08: 生。此明眞智照諸境義。準前可知也。次 T1911_.46.0106a09: 明般若亦生亦不生開四句。此明道種眞智
T1911_.46.0106a13: 即是法身何俟更問。若欲分別可以意 T1911_.46.0106a14: 知。不煩文也。又法報應化四身爲本。於一 T1911_.46.0106a15: 一身起四身。謂從法身起報。起應起化。 T1911_.46.0106a16: 具起三。餘身亦如是。是爲十六身。又從四 T1911_.46.0106a17: 身入一身。身身亦如是。復有十六。合前根 T1911_.46.0106a18: 本是爲三十六身。身身倶是法界。故倶能
T1911_.46.0106a21: 蟒鼠同穴。毒器重擔諸苦之藪。四國爲隣更 T1911_.46.0106a22: 互侵毀。力均則暫和乘虚則呑併。四大休否 T1911_.46.0106a23: 此喩可知。諸佛問訊法云。少病少惱。佛同 T1911_.46.0106a24: 人法。人既有病權不得無。但言少耳。病有 T1911_.46.0106a25: 二義。一因中實病。二果上權病。若偃臥毘 T1911_.46.0106a26: 耶託疾興教。因以身疾訓示凡俗斥小 T1911_.46.0106a27: 呵大。乃共文殊廣明因疾三種調伏。廣明 T1911_.46.0106a28: 果疾四種慰喩。又如來寄滅談常因病説 T1911_.46.0106a29: 力。皆是權巧入病法門引諸病惱。如此權 T1911_.46.0106b01: 病非今所觀。今所觀者業報生身。四蛇動作 T1911_.46.0106b02: 廢修聖道。若能觀察彌益用心。上智利根 T1911_.46.0106b03: 解前安忍。則於病境通達不勞重論。爲不 T1911_.46.0106b04: 解者今更分別。如躃大樹萬斧便倒。如 T1911_.46.0106b05: 琢巨石億下乃穿。故重説也 T1911_.46.0106b06: 禪定大障。若身染疾失所修福起無量罪。 T1911_.46.0106b07: 經云。破壞浮嚢發撤橋梁忘失正念。病故 T1911_.46.0106b08: 毀戒如破浮嚢。破禪定如撤橋梁。起邪 T1911_.46.0106b09: 倒心惜膿血臭身破清淨法身名忘失正 T1911_.46.0106b10: 念。爲是義故。應觀病患境復次有人平健 T1911_.46.0106b11: 悠悠徙倚懈怠 T1911_.46.0106b12: 事。又機宜不同悟應在病。即是四悉檀因 T1911_.46.0106b13: 縁應須病患境也。觀病爲五。一明病相。 T1911_.46.0106b14: 二病起因縁 T1911_.46.0106b15: 一病相者。若善醫術巧知四大。上醫聽聲。 T1911_.46.0106b16: 中醫相色。下醫診脈。今不須精判醫法但 T1911_.46.0106b17: 略知而已。夫脈法關醫道不可言具。略示 T1911_.46.0106b18: 五藏病相。若脈洪直肝病相。輕浮是心病相。 T1911_.46.0106b19: 尖鋭衝刺肺病相。如連珠腎病相。沈重遲緩 T1911_.46.0106b20: 脾病相。委細如體治家説。若身體苦重。堅結 T1911_.46.0106b21: 疼痛。枯痺痿瘠。是地大病相。若虚腫脹胮是 T1911_.46.0106b22: 水大病相。若擧身洪熱骨節酸楚 T1911_.46.0106b23: 是火大病相。若心懸忽怳。懊悶忘失。是風大 T1911_.46.0106b24: 病相。又面無光澤手足無汗。是肝病相。面 T1911_.46.0106b25: 青皅是心病相。面梨黒是肺病相。身無氣 T1911_.46.0106b26: 力是腎病相。體澁如麥糠是脾病相。若肝 T1911_.46.0106b27: 上有白物令眼睛疼赤脈曼成白翳。或眼 T1911_.46.0106b28: 睛破或上下生瘡。或觸風冷涙出。或痒或剌 T1911_.46.0106b29: 痛。或睛凹觸事多瞋。是肺害於肝而生此 T1911_.46.0106c01: 病。可用呵氣治之。若心淡熱手脚逆冷。心 T1911_.46.0106c02: 悶少力脣口燥裂。臍下結癥熱食不下。冷 T1911_.46.0106c03: 食逆心眩懊喜眠。多忘心瘇。頭眩口訥背胛 T1911_.46.0106c04: 急。四支煩疼心勞體蒸熱。状似瘧。或作癥 T1911_.46.0106c05: 結或作水僻眼如布絹中視見近不見 T1911_.46.0106c06: 遠。是腎害於心可用吹呼治之。若肺脹 T1911_.46.0106c07: 胸塞兩脅下痛。兩肩胛疼似負重。頭項急喘 T1911_.46.0106c08: 氣麁大。唯出不入。遍體生瘡喉痒如蟲咽 T1911_.46.0106c09: 吐不得喉或生瘡牙關強。或發風。鼻中膿 T1911_.46.0106c10: 血出。眼闇鼻莖疼。鼻中生肉氣不通不別 T1911_.46.0106c11: 香臭。是心害肺成病。或飮冷水食熱食相 T1911_.46.0106c12: 觸成病。可用嘘氣治之。若百脈不流節節 T1911_.46.0106c13: 疼痛。體腫耳聾鼻塞腰痛。背強心腹脹滿。上 T1911_.46.0106c14: 氣胸塞四支沈重。面黒痩胞急痛悶。或淋或 T1911_.46.0106c15: 尿道不利脚膝逆冷。是脾害於腎。又其病鬼 T1911_.46.0106c16: 如竈君。無頭無面一來掩人。可用 T1911_.46.0106c17: 治之。若體面上風痒 T1911_.46.0106c18: 於脾。其色籠桶或如小兒撃櫪。或如旋風團 T1911_.46.0106c19: 欒轉。可用 T1911_.46.0106c20: 無魂。多忘失前後是心中無神。若多恐怖 T1911_.46.0106c21: 癲病。是肺中無魄。若多悲笑。是腎中無志。 T1911_.46.0106c22: 若多迴惑。是脾中無意。若多悵怏。是陰中無 T1911_.46.0106c23: 精。此名六神病相。二明病起因縁有六。一 T1911_.46.0106c24: 四大不順故病。二飮食不節故病。三坐禪不 T1911_.46.0106c25: 調故病。四鬼神得便五魔所爲。六業起故病。 T1911_.46.0106c26: 四大不順者。行役無時強健擔負。棠觸寒 T1911_.46.0106c27: 熱外熱助火。火強破水。是増火病。外寒助 T1911_.46.0106c28: 水水増害火。是爲水病。外風助氣氣吹火 T1911_.46.0106c29: 火動水。是爲風病。或三大増害於地。名等 T1911_.46.0107a01: 分病。或身分増害三大。亦是等分。屬地病。 T1911_.46.0107a02: 此四既動衆惱競生。二飮食不節亦能作病。 T1911_.46.0107a03: 如薑桂辛物増火。蔗蜜甘冷増水。梨増風 T1911_.46.0107a04: 膏膩増地。胡瓜爲熱病而作因縁。即是噉 T1911_.46.0107a05: 不安之食。食者須別其性。若食食已入腹鎖 T1911_.46.0107a06: 化。麁者爲糞尿細者融鎖。從腰三孔溜入 T1911_.46.0107a07: 四支。清變爲血潤澤一身。如塵得水。若身 T1911_.46.0107a08: 血不充枯癖焦減。濁者變爲脂膏。故諸根減 T1911_.46.0107a09: 而成垢。新諸根凝而成肉。又身火在下消 T1911_.46.0107a10: 生藏。令飮食化溜通變一身。世諺云。欲得 T1911_.46.0107a11: 老壽當温足露首。若身火在上。又噉不安 T1911_.46.0107a12: 身食。則有病惱。次食五味増損五藏者。酸 T1911_.46.0107a13: 味増肝而損脾。苦味増心而損肺。辛味増 T1911_.46.0107a14: 肺而損肝。鹹味増腎而損心。甜味増脾而 T1911_.46.0107a15: 損腎。若知五藏有妨。宜禁其損而噉其 T1911_.46.0107a16: 増。以意斟酌。三坐禪不節。或倚壁柱衣服。 T1911_.46.0107a17: 或大衆未出而臥。其心慢怠魔得其便。使 T1911_.46.0107a18: 人身體背瘠骨節疼痛。名爲注病最難治 T1911_.46.0107a19: 也。次數息不調。多令人痁癖筋脈攣縮。若 T1911_.46.0107a20: 發八觸用息違觸成病。八觸者。心與四大 T1911_.46.0107a21: 合則有四正體觸。復有四依觸合成八觸。 T1911_.46.0107a22: 重如沈下輕如上升。冷如氷室。熱如火舍。 T1911_.46.0107a23: 澁如挽逆滑如磨脂。軟如無骨麁如糠肌。 T1911_.46.0107a24: 此八觸四上四下。入息順地大而重。出息 T1911_.46.0107a25: 順風大而輕。又入息順水大而冷。出息順 T1911_.46.0107a26: 火大而熱。又入息順地大而澁。出息順風 T1911_.46.0107a27: 大而滑。又入息順水大而軟。出息順火大 T1911_.46.0107a28: 而麁。若發重觸而數出息。與觸相違即便 T1911_.46.0107a29: 成病。餘例可知。又但用止無方便成病者。 T1911_.46.0107b01: 若常止心於下多動地病。常止心於上多 T1911_.46.0107b02: 動風病。若常止心急撮多動火病。若常止 T1911_.46.0107b03: 心寛緩多動水病。次用觀不調偏僻成病 T1911_.46.0107b04: 者。初託胎時以思心起感召其母。母即思 T1911_.46.0107b05: 五色聲香味觸等。一毫氣動爲水水爲血。血 T1911_.46.0107b06: 爲肉肉成五根五藏。今坐禪人思觀多損五 T1911_.46.0107b07: 藏成病。若縁色多動肝。縁聲多動腎。縁 T1911_.46.0107b08: 香多動肺。縁味多動心。縁觸多動脾。復 T1911_.46.0107b09: 次眼縁青多動肝。縁赤多動心。縁白多動 T1911_.46.0107b10: 肺。縁黒多動腎。縁黄多動脾。耳縁呼喚 T1911_.46.0107b11: 多動肝。縁語多動心。縁哭多動肺。縁吟多 T1911_.46.0107b12: 動腎。縁歌多動脾。鼻縁臊多動肝。縁焦多 T1911_.46.0107b13: 動心。縁腥多動肺。縁臭多動腎。縁香多 T1911_.46.0107b14: 動脾。舌縁醋多動肝。縁苦多動心。縁辛多 T1911_.46.0107b15: 動肺。縁鹹多動腎。縁甜多動脾。身縁堅 T1911_.46.0107b16: 多動肝。縁煖多動心。縁輕多動肺。縁冷 T1911_.46.0107b17: 多動腎。縁重多動脾。此乃五藏相生。縁之 T1911_.46.0107b18: 過分以致於病。若就相剋者。縁白色多剋 T1911_.46.0107b19: 肝。縁黒多剋心。縁赤多剋肺。縁黄多剋 T1911_.46.0107b20: 腎。縁青多剋脾。餘聲等例可知。若五藏病 T1911_.46.0107b21: 隱密難知。坐禪及夢占之。若禪及夢多見 T1911_.46.0107b22: 青色青人獸師子虎狼。而生怖畏則是肝病。 T1911_.46.0107b23: 若禪及夢多見赤色火起。赤人獸赤刀仗。赤 T1911_.46.0107b24: 少男女親附抱持。或父母兄弟等生喜生畏 T1911_.46.0107b25: 者。即是心病。下去例隨色驗之。又觀僻動 T1911_.46.0107b26: 四大者。若觀境不定。或縁此或縁彼心即 T1911_.46.0107b27: 成諍。諍故亂風起成風病。如御嬰兒行但 T1911_.46.0107b28: 任之而已。急牽望速達即爲患也。又專專 T1911_.46.0107b29: 守一境。起希望心報風熱勢不盡成熱病。 T1911_.46.0107c01: 又觀境心生時謂滅。滅時謂生。心相違致 T1911_.46.0107c02: 痒痛成地病。又不味所觀境而強爲之。水 T1911_.46.0107c03: 大増成水病。四鬼病者。四大五藏非鬼。鬼 T1911_.46.0107c04: 非四大五藏。若入四大五藏。是名鬼病。若 T1911_.46.0107c05: 言無鬼病者。邪巫一向作鬼治有時得 T1911_.46.0107c06: 差。若言無四大病者。醫方一向作湯藥治 T1911_.46.0107c07: 有時得差。有一國王鬼病在空處。屡被針 T1911_.46.0107c08: 殺。鬼王自來住在心上。針者拱手。故知亦 T1911_.46.0107c09: 有鬼病矣。鬼亦不漫病人。良由人邪念種 T1911_.46.0107c10: 種事。或望知吉凶。兜醯羅鬼作種種變。青 T1911_.46.0107c11: 黄等色從五根入。則意地邪解能知吉凶。 T1911_.46.0107c12: 或知一身一家一村一國吉凶事。此非聖知 T1911_.46.0107c13: 也。若不治之久久則殺人。五魔病者與鬼 T1911_.46.0107c14: 亦不異。鬼但病身殺身。魔則破觀心。破法 T1911_.46.0107c15: 身慧命。起邪念想奪人功徳。與鬼爲異亦 T1911_.46.0107c16: 由行者於坐禪中。邪念利養。魔現種種衣 T1911_.46.0107c17: 服飮食七珍雜物。即領受歡喜。入心成病。 T1911_.46.0107c18: 此病難治下治中當説。六業病者。或專是先 T1911_.46.0107c19: 世業。或今世破戒動先世業。業力成病。還 T1911_.46.0107c20: 約五根知有所犯。若殺罪之業是肝眼病。 T1911_.46.0107c21: 飮酒罪業是心口病。婬罪業是腎耳病 T1911_.46.0107c22: 罪業是脾舌病。若盜罪業是肺鼻病。毀五戒 T1911_.46.0107c23: 業則有五藏五根病起。業謝乃差。若今生持 T1911_.46.0107c24: 戒亦動業成病。故云。若有重罪頭痛得 T1911_.46.0107c25: 除。應地獄重受人中輕償。此是業欲謝故 T1911_.46.0107c26: 病也。夫業病多種。腫滿黄虚。凡諸病患須細 T1911_.46.0107c27: 心尋檢。知病根源然後用治也。三明治法 T1911_.46.0107c28: 宜對不同。若行役食飮而致患者。此須方 T1911_.46.0107c29: 藥調養即差。若坐禪不調而致患者。此還 T1911_.46.0108a01: 須坐禪。善調息觀乃可差耳。則非湯藥所 T1911_.46.0108a02: 宜。若鬼魔二病此須深觀行力。及大神呪 T1911_.46.0108a03: 乃得差耳。若業病者。當内用觀力外須懺 T1911_.46.0108a04: 悔。乃可得差。衆治不同宜善得其意。不 T1911_.46.0108a05: 可操刀把刃而自毀傷也。今約坐禪略 T1911_.46.0108a06: 示六治。一止。二氣。三息。四假想。五觀心。六 T1911_.46.0108a07: 方術。用止治者。温師云。繋心在臍中如 T1911_.46.0108a08: 豆大。解衣諦了取相。後閉目合口齒擧舌 T1911_.46.0108a09: 向腭。令氣調恂。若心外馳。攝之令還。若念 T1911_.46.0108a10: 不見復解衣看之。熟取相貎還如前。此能 T1911_.46.0108a11: 治諸病亦能發諸禪。作此觀時亦有無量 T1911_.46.0108a12: 相貎。或痛如針刺。或急如繩牽。或痒如蟲 T1911_.46.0108a13: 噉。或冷如水灌。或熱如火炙。如是諸觸起 T1911_.46.0108a14: 時。一心精進無令退墮。若免此觸能發諸 T1911_.46.0108a15: 禪。若神意寂然即是電光定相。此尚能得禪。 T1911_.46.0108a16: 況不能愈疾。所以繋心在臍者。息從臍 T1911_.46.0108a17: 出。還入至臍。出入以臍爲限。能易悟無 T1911_.46.0108a18: 常。復次人託胎時識神始與血合。帶系在 T1911_.46.0108a19: 臍臍能連持。又是諸腸胃源。尋源能見不 T1911_.46.0108a20: 淨能止貪欲。若四念處觀臍能成身念處 T1911_.46.0108a21: 門。若作六妙門臍是止門。兼能入道故多 T1911_.46.0108a22: 用之。正用治病者。丹田是氣海。能鎖呑萬 T1911_.46.0108a23: 病。若止心丹田則氣息調和。故能愈疾。即 T1911_.46.0108a24: 此意也。又有師言。上氣。胸滿。兩脅痛。背膂 T1911_.46.0108a25: 急。肩井痛。心熱懊。痛煩不能食。心瘇。臍下 T1911_.46.0108a26: 冷。上熱下冷。陰陽不和。氣嗽。右十二病。皆 T1911_.46.0108a27: 止丹田。丹田去臍下二寸半。或痛切者。移 T1911_.46.0108a28: 心向三里。痛又不除。移向兩脚大拇指爪 T1911_.46.0108a29: 横文上。以差爲度。頭痛。眼睛赤疼。脣口熱。 T1911_.46.0108b01: 繞鼻胞子。腹卒痛。兩耳聾。頸項強。右六病 T1911_.46.0108b02: 兩脚間須安置境界以心縁之。須臾水腹 T1911_.46.0108b03: 脹急痛但一心注境。若心悶當小息。小可 T1911_.46.0108b04: 更起倚重作前法。若覺小除彌須用治法。 T1911_.46.0108b05: 若因此腰脚急痛。即想兩脚下作一丈坑。 T1911_.46.0108b06: 移前境界置坑底。以心主之自當差。要 T1911_.46.0108b07: 在靜室。又常止心於足者。能治一切病。何 T1911_.46.0108b08: 故爾。五識在頭。心多上縁。心使風風動火。 T1911_.46.0108b09: 火融水水潤身。是故上分調而下分亂。以 T1911_.46.0108b10: 致諸病。或脚足攣癖等。又五藏如蓮華靡靡 T1911_.46.0108b11: 向下。識多上縁。氣強衝府藏翻破成病。心 T1911_.46.0108b12: 若縁下吹火下溜。飮食鎖化五藏順也。止 T1911_.46.0108b13: 心於足最爲良治。今常用屡有深益。以此 T1911_.46.0108b14: 治他往往皆驗。蒋呉毛等即是其人。又隨諸 T1911_.46.0108b15: 病處諦心止之。不出三日無有異縁。無 T1911_.46.0108b16: 不得差。何故爾。如門開則來風閉扇則 T1911_.46.0108b17: 靜。心縁外境如開門。止心痛處如閉扇。 T1911_.46.0108b18: 理數然也。又心如王病如賊。心安此處賊 T1911_.46.0108b19: 則散壞。又未必一向止心病處。如皇帝祕 T1911_.46.0108b20: 法云。天地二氣交合各有五行。金木水火土 T1911_.46.0108b21: 如循環。故金化而水生。水流而木榮。木動而 T1911_.46.0108b22: 火明。火炎而土貞。此則相生。火得水而滅 T1911_.46.0108b23: 光。水遇土而不行。土値木而腫瘡。木遭金 T1911_.46.0108b24: 而折傷。此則相剋也。如金剋木肺強而肝 T1911_.46.0108b25: 弱。當止心於肺攝取白氣肝病則差。餘四 T1911_.46.0108b26: 藏可解。又用止治四大者。若急止治水寛 T1911_.46.0108b27: 止治火。止頂治地止足治風。二用氣治 T1911_.46.0108b28: 者。謂吹呼 T1911_.46.0108b29: 牙舌。徐詳運心帶想作氣。若冷用吹如吹 T1911_.46.0108c01: 火法。熱用呼。百節疼痛用 T1911_.46.0108c02: 脹上氣用呵。若痰癊用嘘若勞倦用 T1911_.46.0108c03: 氣治五藏者。呵治肝。呼吹治心。嘘治肺。 T1911_.46.0108c04: T1911_.46.0108c05: 用吹。有熱用呼。有痛用 T1911_.46.0108c06: 有痰用嘘。有乏倦用 T1911_.46.0108c07: 又口吹去冷鼻徐内温。安詳而入勿令衝 T1911_.46.0108c08: 突。於一上坐。七過爲之。然後安心。安心 T1911_.46.0108c09: 少時更復用氣。此是用治意。若平常吐穢 T1911_.46.0108c10: 一兩即足。口呼去熱。鼻内清涼。口 T1911_.46.0108c11: 除風。鼻内安和。口呵去煩。下氣散痰者。 T1911_.46.0108c12: 想胸痰。上分隨口出。下分隨息溜。故不須 T1911_.46.0108c13: 鼻中補也。嘘去滿脹鼻内安鎖。 T1911_.46.0108c14: 鼻内和補。細心出内勿令過分。善能斟酌 T1911_.46.0108c15: 増損得宜。非唯自能治病亦能濟他。三用 T1911_.46.0108c16: 息爲治者。夫色心相依而息。譬樵火相藉 T1911_.46.0108c17: 而煙瞻煙清濁知樵臊濕。察息強軟驗身 T1911_.46.0108c18: 健病。若身行風横起。則痛痒成病。何暇用 T1911_.46.0108c19: 心。須急治之。先須識息有四伴。有聲曰 T1911_.46.0108c20: 風守之則散。結滯曰氣守之則結。出入不 T1911_.46.0108c21: 盡曰喘守之則勞。不聲不滯出入倶盡曰 T1911_.46.0108c22: 息守之則定。當求靜處結跏平身正直。 T1911_.46.0108c23: 縱任身體散誕四支。布置骨解。當令關 T1911_.46.0108c24: 節相應。不倚不曲緩帶轉側調適 T1911_.46.0108c25: 置右手上。大指纔令相詣。縱放頬車。小小 T1911_.46.0108c26: 開口四五過長吐氣。次漸平頭徐徐閉目。 T1911_.46.0108c27: 勿令眼臉太急。常使籠籠然後用息也。用 T1911_.46.0108c28: 息治八觸相違病者。若因重觸成地大病。 T1911_.46.0108c29: 偏用出息治之。若發輕觸成風病。偏用 T1911_.46.0109a01: 入息治之。若發冷觸成水病。偏用出息 T1911_.46.0109a02: 治之。若發熱觸成火病。偏用入息治之。 T1911_.46.0109a03: 餘亦如是。若得調和正等隨意而用。此用 T1911_.46.0109a04: 常所數息非作別息也。次別運十二息 T1911_.46.0109a05: 者。謂上下焦滿増長滅壞冷煖衝持和補。此 T1911_.46.0109a06: 十二息帶假想心。所以者何。若初念入胎即 T1911_.46.0109a07: 有報息。隨母氣息兒漸長大。風路滑成。兒 T1911_.46.0109a08: 息出入不復隨母。生在異處各各有息。名 T1911_.46.0109a09: 報息。依息者依心而起。如瞋欲時氣息隆 T1911_.46.0109a10: 盛。此名依息也。前六氣就報息帶想。今 T1911_.46.0109a11: 十二息就依息帶想。故不同前也。前明 T1911_.46.0109a12: 縁五色爲五藏病者。此則依藏爲病。故 T1911_.46.0109a13: 用今依息治之。上息治沈重地病。下息治 T1911_.46.0109a14: 虚懸風病。焦息治脹滿。滿息治枯瘠。増長 T1911_.46.0109a15: 息能生長四大。外道服氣。祇應服此生 T1911_.46.0109a16: 長之氣耳。滅壞息散諸癊膜。冷息治熱。 T1911_.46.0109a17: 煖息治冷。衝息治癥結腫毒。持息治掉動 T1911_.46.0109a18: 不安。補息補虚乏。和息通融四大。作諸 T1911_.46.0109a19: 息時各隨心想皆令成就。細知諸病用諸 T1911_.46.0109a20: 息。勿謬用也。四假想治者。前氣息中兼帶 T1911_.46.0109a21: 用想。今專以假想爲治。如辯師治癭法。 T1911_.46.0109a22: 如患癥人用針法。如阿含中用煖蘇治
T1911_.46.0109a25: 偪誰誰受病者。六方術治者。術事不知則 T1911_.46.0109a26: 遠。知之則近。如治咽法。如治齒法。如
T1911_.46.0109a29: 修四三昧。泡脆之身損増無定。借用治病 T1911_.46.0109b01: 身安道存亦應無嫌。若用邀名射利喧動 T1911_.46.0109b02: 時俗者。則是魔幻魔僞。急棄急棄。三十六 T1911_.46.0109b03: 獸嬈人者。應三遍誦呪曰 T1911_.46.0109b04: 波提陀 毘耶多 那摩那 吉利波 T1911_.46.0109b05: 阿違婆 推摩陀 難陀羅 憂陀摩 T1911_.46.0109b06: 吉利摩 毘利吉 T1911_.46.0109b07: 遮陀摩。初得細心。外境觸心驚擲。於是氣 T1911_.46.0109b08: 上腹滿。胸煩頭痛悶。此是六神遍身遊戲。 T1911_.46.0109b09: 因驚擲失守。外有惡神入身奪其住處。 T1911_.46.0109b10: 故使如此。若治之法。閉口蹙鼻不令氣 T1911_.46.0109b11: 出。待氣遍身然後放氣令長遠。從頭至足 T1911_.46.0109b12: 遍身皆作出想。牽之令盡。如是三遍。然 T1911_.46.0109b13: 後誦呪 T1911_.46.0109b14: 支波晝 烏蘇波晝 浮流波晝 牽氣波 T1911_.46.0109b15: 晝 T1911_.46.0109b16: 三遍竟。然後調息從一至十。命出入息 T1911_.46.0109b17: 言。阿那波那。阿晝波晝。病即差也。若赤痢 T1911_.46.0109b18: 白痢。卒中惡。面青。眼反。脣黒。不別人者。 T1911_.46.0109b19: 以手痛捻丹田。須臾即差。又隨身上有痛 T1911_.46.0109b20: 處。手杖痛打病處至四五十。此復何意。夫 T1911_.46.0109b21: 諸病無非心作。心有憂愁思慮邪氣得入。 T1911_.46.0109b22: 今以痛偪之則不暇横想。邪氣去病除也。 T1911_.46.0109b23: 四明損益。損益皆有漸頓。若用息太過。五 T1911_.46.0109b24: 藏頓翻者。即雖未翻漸就増劇。以至頓翻 T1911_.46.0109b25: 者。若人巧修豁然頓益者。即雖與病相持。 T1911_.46.0109b26: 後當漸愈者。如服湯藥年月將漸乃得其 T1911_.46.0109b27: 益。内治亦然。若心利病輕心利病重。心鈍 T1911_.46.0109b28: 病輕心鈍病重。致有漸頓不同也。夫世間 T1911_.46.0109b29: 醫藥費財用工。又苦澁難服多諸禁忌。將 T1911_.46.0109c01: 養惜命者死計將餌。今無一文之費。不廢 T1911_.46.0109c02: 半日之功。無苦口之憂恣意飮噉。而人皆 T1911_.46.0109c03: 不肯行之。庸者不別貨。韻高和寡。吾甚 T1911_.46.0109c04: 傷之。能具十法必有良驗。一信。二用。乃至 T1911_.46.0109c05: 第十識遮障。信是道元。佛法初門。如治癩 T1911_.46.0109c06: 人信血是乳。敬駱駝骨是眞舍利。決信此 T1911_.46.0109c07: 法能治此病。不生狐疑。信而不用於己 T1911_.46.0109c08: 無益。如執利劍不用擬賊。翻爲彼害。 T1911_.46.0109c09: 不用亦爾。何意須勤。初中後夜朝暮專精。 T1911_.46.0109c10: 以得汗爲度。鑚火中息火難可得。不勤 T1911_.46.0109c11: 亦爾。何謂爲恒。恒用治法念念在縁而不 T1911_.46.0109c12: 動亂。何謂別病。別病因起如上所説。若 T1911_.46.0109c13: 不識病浪行治法不相主對。於事無益。 T1911_.46.0109c14: 何謂方便。善巧用治吐納得所。運想成就 T1911_.46.0109c15: 不失其宜。如琴弦緩急輾轉軫柱。輕重手 T1911_.46.0109c16: 指聲韻方調。何謂爲久。若用未益。不計 T1911_.46.0109c17: 日月習不休廢。何謂知取捨。益則勤用 T1911_.46.0109c18: 損則改治。何謂知將護。善識禁忌行來飮 T1911_.46.0109c19: 食不使觸之。何謂識遮障。用益勿 T1911_.46.0109c20: 未益勿疑謗。向人説者未差不差。差已更 T1911_.46.0109c21: 發。更治不差。設差倍功。若能十法具足。用 T1911_.46.0109c22: 上諸治益定無疑。我當爲汝保任此事。終 T1911_.46.0109c23: 不虚也
T1911_.46.0109c26: T1911_.46.0109c27: T1911_.46.0109c28: T1911_.46.0109c29: T1911_.46.0110a01: T1911_.46.0110a02:
T1911_.46.0110a05: 門人灌頂記 T1911_.46.0110a06: 若善修四三昧調和得所。以道力故必無 T1911_.46.0110a07: 衆病。設小違返冥刀扶持。自當銷愈。假令衆 T1911_.46.0110a08: 障峯起。當推死殉命殘生餘息。誓畢道場 T1911_.46.0110a09: 捨心決定。何罪不滅何業不轉。陳鍼開善
T1911_.46.0110a12: 強。城主恇守者忙。心是身主。同名同生天是 T1911_.46.0110a13: 神能守護人。心固則強身神尚爾。況道場神
T1911_.46.0110a18: 不惟先罪招禍。而言修善無福起大邪 T1911_.46.0110a19: 見。又惜身養命魚肉辛酒非時無度。或病 T1911_.46.0110a20: 差身壯五欲恣情。善心都盡惡業熾盛。起上 T1911_.46.0110a21: 中下罪。是爲因病造三惡法界。若人自念 T1911_.46.0110a22: 此病困苦。皆由往日不善折致。深生慚愧 T1911_.46.0110a23: 不敢爲非。雖嬰困篤而善心無改。起上 T1911_.46.0110a24: 中下善。是爲因病造三善法界。若遭疾病 T1911_.46.0110a25: 因怖畏生死。知此病身酬於前業。若構生 T1911_.46.0110a26: 死將來流轉復何窮極。苦集危脆世世相隨 T1911_.46.0110a27: 爲之受惱。當求寂滅無相涅槃。是爲因病 T1911_.46.0110a28: 起聲聞法界。又觀此病病我色心。因於此 T1911_.46.0110a29: 病而致老死。死由於生生由昔有。有從取 T1911_.46.0110b01: 生。取從愛生。愛從受生。受從觸生。觸從六 T1911_.46.0110b02: 入生。六入從名色生。色即四大五根名即 T1911_.46.0110b03: 四心。觀此根大復從何生。青色從木生。黄 T1911_.46.0110b04: 色從地生。赤色從火生。白色從風生。黒色 T1911_.46.0110b05: 從水生。又觀木從水生。水從風生。風從地 T1911_.46.0110b06: 陽氣生。地從火生。火從木生。木還從水生。 T1911_.46.0110b07: 如是追逐周而復始。無自生者。觀外五行 T1911_.46.0110b08: 既爾。内五藏色亦復如是。肝從青氣生。心 T1911_.46.0110b09: 從赤氣生。肺從白氣生。腎從黒氣生。脾 T1911_.46.0110b10: 從黄氣生。此之肝藏爲自體生。爲從他生。 T1911_.46.0110b11: 即知肝藏從腎生。腎從肺生。肺從脾生。脾 T1911_.46.0110b12: 從心生。心從肝生。肝不自生。還從腎生。 T1911_.46.0110b13: 如是内求四大五藏。既其無體何故不壞。 T1911_.46.0110b14: 四心持之。識心持地想心持風。受心持火 T1911_.46.0110b15: 行心持水。是故不壞。此之四心爲自生爲 T1911_.46.0110b16: 不自生。即知行心從受生。受心從想生。想 T1911_.46.0110b17: 心從識生。識從過去行生。過去行從無明 T1911_.46.0110b18: 生。無明從妄想生。妄想還從妄想生。經云。 T1911_.46.0110b19: 妄想生妄想輪迴十二縁。如狂渇人見焔 T1911_.46.0110b20: 爲水。南向逐之。逐之不得大喚言水。空中 T1911_.46.0110b21: 響應謂己大南。水應在北迴頭北走。如是 T1911_.46.0110b22: 四方皆逐不得。遂大懊惱。謂水入地爮地 T1911_.46.0110b23: 吼喚。身體疲極轉更至闇。亦復不得。南走喩 T1911_.46.0110b24: 舌逐味。北走喩耳逐聲。西走喩鼻逐香。東 T1911_.46.0110b25: 走喩眼逐色。爮地喩身逐觸。到闇喩意 T1911_.46.0110b26: 逐無明。如是六根遍走諸塵無一可得。亦 T1911_.46.0110b27: 不得因縁和合之相。但自疲苦。既覺知已不 T1911_.46.0110b28: 復更走。以不走故身心定住。心定住故豁爾 T1911_.46.0110b29: 悟解。發得因縁正智。知此色心等從本已來 T1911_.46.0110c01: 體性寂靜。非生非滅。妄想顛倒謂有生滅。 T1911_.46.0110c02: 若不隨妄想則無明滅乃至老死滅。畢故 T1911_.46.0110c03: 不造新。如不然火是則無煙。既不得 T1911_.46.0110c04: 無明老死病爲病誰。是名觀病起縁覺法 T1911_.46.0110c05: 界。又觀此病。皆由愛惜身命財物致受衆 T1911_.46.0110c06: 惱。亦是持戒不完多病短命。亦是心志劣弱 T1911_.46.0110c07: 不能安忍。身神不護。亦是精進力薄。無善 T1911_.46.0110c08: 補禳。亦是無禪定力。爲病所動。亦是心少 T1911_.46.0110c09: 智慧。不達無常苦空無我。致嬰此疾。今以 T1911_.46.0110c10: 己疾愍於彼疾。即起慈悲發於願行。捨 T1911_.46.0110c11: 無遺悋順理安耐。勤加正意覺悟無常。是 T1911_.46.0110c12: 爲因病起六度菩薩界。又觀此病。知從 T1911_.46.0110c13: 前世妄想顛倒諸煩惱生。如是妄想無有 T1911_.46.0110c14: 眞實。我及涅槃是二皆空。是名因病起通 T1911_.46.0110c15: 教菩薩界。又觀此病雖畢竟空。空無所受 T1911_.46.0110c16: 而受諸受。未具佛法不應滅受取證。是 T1911_.46.0110c17: 爲因病起別教菩薩＊界。如是等法因於病 T1911_.46.0110c18: 患次第出生。是名思議境非今所觀也。不 T1911_.46.0110c19: 思議境者。一念病心非眞非有。即是法性 T1911_.46.0110c20: 法界。一切法趣病是趣不過。唯法界之都 T1911_.46.0110c21: 無九界差別。如如意珠不空不有不前不 T1911_.46.0110c22: 後。病亦如是。絶言離相寂滅清淨。故名 T1911_.46.0110c23: 不可思議。達病實際何喜何憂。作是觀 T1911_.46.0110c24: 時豁爾消差。金光明云。直聞是言病即除 T1911_.46.0110c25: 愈。即初觀意耳。復有深重難除差者。至 T1911_.46.0110c26: 長者所爲合衆藥。病乃得差。即後九觀意 T1911_.46.0110c27: 也。一切衆生皆具此理而不能識。隨見 T1911_.46.0110c28: 思流沒分段海。深生悲愍。欲與非有即空 T1911_.46.0110c29: 道滅之樂。是爲有疾菩薩能以空觀調伏 T1911_.46.0111a01: 其心。心調伏故實疾除愈。以慈悲故權疾則 T1911_.46.0111a02: 生。生分段土。視分段人猶如一子。子既有 T1911_.46.0111a03: 病父母亦病。因以身疾而慰喩之。子病若 T1911_.46.0111a04: 愈父母亦愈。是名體析慰喩有疾菩薩也。 T1911_.46.0111a05: 又觀此病雖即空寂。是諸衆生不純因空 T1911_.46.0111a06: 而得度脱。當識空病種種法門。聲聞二乘 T1911_.46.0111a07: 以不識故。隨無明無知流沒變易海。不能 T1911_.46.0111a08: 分別諸病差品。是故佛法不得現前。衆生 T1911_.46.0111a09: 淨土皆不成就。爲是義故即起慈悲拔無 T1911_.46.0111a10: 知苦。與道種智分別之樂。是名有疾菩薩能 T1911_.46.0111a11: 以假觀調伏其心。心調伏故實疾除愈。以 T1911_.46.0111a12: 慈悲故權病則生。生方便土。觀方便人猶 T1911_.46.0111a13: 如一子。其子病故父母亦病。因以身疾慰 T1911_.46.0111a14: 喩其子。子無知愈父母亦愈。是名別教慰喩 T1911_.46.0111a15: 有疾菩薩。又觀此病雖即法界。而諸衆生 T1911_.46.0111a16: 不即中道。此理未顯隨無明流沒變易海。 T1911_.46.0111a17: 經云。三賢十聖住果報。即是實報因果病也。 T1911_.46.0111a18: 爲是義故而起慈悲拔無明苦。與究竟樂。 T1911_.46.0111a19: 是爲有疾菩薩用中道觀調伏其心。心調 T1911_.46.0111a20: 伏故實疾除愈。以慈悲故權病則生。生實 T1911_.46.0111a21: 報土。視變易人猶如一子。子既有病父母 T1911_.46.0111a22: 亦病。因以身疾慰喩其子。子無明愈父母 T1911_.46.0111a23: 亦愈。是名圓教慰喩有疾菩薩也。如是三 T1911_.46.0111a24: 疾一心中生。如是調伏一觀調伏。如是慈悲 T1911_.46.0111a25: 圓普慈悲。如是示現普門示現。如是慰喩一 T1911_.46.0111a26: 音演説。爲易解故如前分別。實而論之即 T1911_.46.0111a27: 不思議慈悲。唯彼淨名具如此法。三實圓除 T1911_.46.0111a28: 三權普現。彼上人者難爲酬對。國王長者實 T1911_.46.0111a29: 疾全在。不堪顧命。二乘雖除取相辭不 T1911_.46.0111b01: 堪行。菩薩乃却客塵往往致屈。唯彼文殊 T1911_.46.0111b02: 道力相隣。扣機承旨故其能也。問云。居士。 T1911_.46.0111b03: 此疾何所因起。其生久如。當云何滅。居士 T1911_.46.0111b04: 答云。今我病者從大悲起。以衆生病是故 T1911_.46.0111b05: 我病。衆生病愈是故我愈。夫衆生實疾從癡 T1911_.46.0111b06: 愛生。癡愛纔生大悲亦起。癡愛纔滅大悲亦 T1911_.46.0111b07: 滅。衆生有愈有不愈。菩薩有疾有不疾。 T1911_.46.0111b08: 若無疾者知其子愈。若有疾者化道未休。 T1911_.46.0111b09: 故方丈問疾茅城背痛。皆此義也 T1911_.46.0111b10: 虚空。有疾亦彌法界。是名不思議慈悲也。 T1911_.46.0111b11: 慈悲力大。菩薩適發此心疾即除愈。不俟
T1911_.46.0111b14: 有大勢力。安心者。若人道場病時如上所 T1911_.46.0111b15: 説。體解發心端身正念。唯止唯觀。善巧悉 T1911_.46.0111b16: 檀調適得所。一上坐即覺清涼。或頓損或漸 T1911_.46.0111b17: 損。是名大藥。更不紛擾修餘治法也。破法 T1911_.46.0111b18: 遍者。行人病時觀病。爲因色病爲因心 T1911_.46.0111b19: 病。若色是病者。外山林等皆應是病。死人亦 T1911_.46.0111b20: 應是病。屍及山林未曾受惱。當知色非病 T1911_.46.0111b21: 也。祇由心想計有此病。今觀病心不自 T1911_.46.0111b22: 不他四句叵得。非内非外畢竟清淨。心如 T1911_.46.0111b23: 虚空誰是於病。淨名云。非地大不離地 T1911_.46.0111b24: 大。非身合身相不可得故。非心合心如 T1911_.46.0111b25: 幻故。不得病心生。不得病心無生。亦生亦 T1911_.46.0111b26: 無生。非生非無生。單複具足皆如上破陰 T1911_.46.0111b27: 入中説。識通塞者。觀於病法。句句之中識 T1911_.46.0111b28: 諦縁度。觀病觀智句句識諦縁度。了了分 T1911_.46.0111b29: 明而無疑惑。解字非字知得知失例如上 T1911_.46.0111c01: 説也。道品調適者。若觀病是四大病是不淨。 T1911_.46.0111c02: 病若離四大病即是淨。病非四大非離四 T1911_.46.0111c03: 大。病即非淨非不淨。有眞非有非眞。空假 T1911_.46.0111c04: 非空非假。枯榮非枯非榮。如是等義皆與 T1911_.46.0111c05: 身念處無二無別。如此病受非苦非樂。病 T1911_.46.0111c06: 之想行非我非無我。病心非常非無常。例 T1911_.46.0111c07: 如上義。三十七品於枕席間皆得成就。解 T1911_.46.0111c08: 苦無苦入清涼池。助道者。若修正觀未得 T1911_.46.0111c09: 差者。當借前來六種之治。正助合行尚能 T1911_.46.0111c10: 入道。何況身疾而不消除。作此觀時雖滯 T1911_.46.0111c11: 床枕深識次位。我觀病患道理宛然。如彼 T1911_.46.0111c12: 瑠璃在深潭底。我此觀智但是名字。因疾 T1911_.46.0111c13: 未除果疾是分。若似解之位。因疾少輕道心 T1911_.46.0111c14: 轉熟。果疾猶重不免衆災。若入無生法忍。 T1911_.46.0111c15: 因疾雖盡猶有果疾。我今不應非位起慢。 T1911_.46.0111c16: 言我病行均彼上人。安忍者。但勤正助。莫 T1911_.46.0111c17: 爲内外障縁阻礙休息。答正助稽留。疾成 T1911_.46.0111c18: 道廢。能安心在疾。不動不退所作辦也。 T1911_.46.0111c19: 設得病損行觀明淨。不生貪著莫起愛 T1911_.46.0111c20: 染。十法成就疾入法流。是名病患境修大
T1911_.46.0111c23: 惡諸業。或已受報或未受報。若平平運心 T1911_.46.0111c24: 相則不現。今修止觀能動諸業。故善惡相 T1911_.46.0111c25: 現。疑者言。大乘平等何相可論。今言不爾。 T1911_.46.0111c26: 祇由平等鏡淨故諸業像現。光明云。將證 T1911_.46.0111c27: 十地相皆前現。阿含云。將證初果八十八 T1911_.46.0111c28: 頭蛇於其前死。大小兩乘相文甚多。又法華 T1911_.46.0111c29: 云。深達罪福相遍照於十方。罪福祇是善 T1911_.46.0112a01: 惡業耳。淨名云。於第一義而不動善能分 T1911_.46.0112a02: 別諸法相。故汝難非也。明業相爲四。一相 T1911_.46.0112a03: 發因縁。二正發相。三料簡。四止觀。因縁者。 T1911_.46.0112a04: 有内有外。内者。止觀研心。心漸明淨照諸 T1911_.46.0112a05: 善惡。或可以止止惡惡方欲滅。以觀觀善 T1911_.46.0112a06: 善方欲生。或可以止止惡惡因靜生。以觀 T1911_.46.0112a07: 觀善善因觀滅。無量業相出止觀中。如鏡 T1911_.46.0112a08: 被磨萬像自現。外者。諸佛慈悲常應一切。 T1911_.46.0112a09: 衆生無機不能得覩。以止觀力能感諸 T1911_.46.0112a10: 佛。示善惡禪諸業則現。如持花鬘示於 T1911_.46.0112a11: 大衆。是名内外因縁。若得此意。細判罪福 T1911_.46.0112a12: 皂白無濫。堪爲方等師調伏於他。今但研 T1911_.46.0112a13: 心止觀令業謝行成。一心取道何用曲辨 T1911_.46.0112a14: 相耶。二明業相發者。發無前後且逐語 T1911_.46.0112a15: 便先明善發。其相有六。一報果相現。二習 T1911_.46.0112a16: 因相現。三報前現習後現。四習前現報後現。 T1911_.46.0112a17: 五習報倶時現。六前後不定。諸業現時參差 T1911_.46.0112a18: 萬品。識此六意分別無謬。云何名習因習 T1911_.46.0112a19: 果。阿毘曇人云。習因是自分因。習果是依果。 T1911_.46.0112a20: 又習名習續。自分種子相生。後念心起習續 T1911_.46.0112a21: 於前。前念爲因後念爲果。此義通三性。論 T1911_.46.0112a22: 家但在善惡無記無習續也。報因報果者。 T1911_.46.0112a23: 此就異世。前習因習果皆名報因。此因牽 T1911_.46.0112a24: 來果故以報目之。名爲報因。後受五道身 T1911_.46.0112a25: 即是報果也。就今果報身上復起善惡習 T1911_.46.0112a26: 續。習因習果總望前世此習續是果。若望 T1911_.46.0112a27: 後世此習續是因。數家明報得鴿雀身是報 T1911_.46.0112a28: 果。多婬是習果。論家鴿身及多婬倶是報果。 T1911_.46.0112a29: 婬由貪起。貪是習果。又今生煩惱起名習 T1911_.46.0112b01: 因。成業即報因。後生起煩惱名習果。苦痛 T1911_.46.0112b02: 名報果。若坐禪中但見諸相此名報果相 T1911_.46.0112b03: 現。由昔因故亦得言報因。又能起因牽於 T1911_.46.0112b04: 後報互受名耳。今但判爲報果相也。若於 T1911_.46.0112b05: 坐中不見諸相。欝爾起心是發習因能牽 T1911_.46.0112b06: 來果故。亦得名習果酬昔因故。互受其 T1911_.46.0112b07: 名。今但判爲習因也。善相衆多且約六度。 T1911_.46.0112b08: 檀相發者。若於坐中忽見福田勝境三寶形 T1911_.46.0112b09: 像。聖衆大徳父母師僧。有行之人。受己供 T1911_.46.0112b10: 養。或見悲田受供養。或見兩田雖不受 T1911_.46.0112b11: 供養而皆歡喜。或不見諸田受與不受。但 T1911_.46.0112b12: 見所施具羅列布滿。或不見施物但見淨 T1911_.46.0112b13: 地。或表今生施報相。或表昔生施報相。或 T1911_.46.0112b14: 見好行檀人。來至其前稱讃檀捨。如是等 T1911_.46.0112b15: 事皆是報果發相。次都不見諸相。但心欝然 T1911_.46.0112b16: 欲行惠施恭敬供養三寶父母師僧。或悲 T1911_.46.0112b17: 傷貧苦而欲救濟。或於檀施法門通達偏 T1911_.46.0112b18: 自明了。如是等心皆是習因發相。或先起此 T1911_.46.0112b19: 心却見報相。或先見報相却發此心。或倶 T1911_.46.0112b20: 發或不定發。可以意知。戒相發時亦有六 T1911_.46.0112b21: 意。若見十師衣鉢壇場羯磨歡喜愛念。或 T1911_.46.0112b22: 雖不見此相。而見自身衣裳淨潔威儀蓋 T1911_.46.0112b23: 衆。又見常持戒人面目光澤。擧動安詳來 T1911_.46.0112b24: 稱讃戒。如是等相皆是持戒報果發也。或時 T1911_.46.0112b25: 皆不見此相欝然持戒心生。自言戒淨篇聚 T1911_.46.0112b26: 不足可持。或欲匡正諸破戒者皆令如法。 T1911_.46.0112b27: 自解律文精通戒部。是爲習因發相。或先 T1911_.46.0112b28: 後倶雜可以意知。忍相發者。或見能忍人。 T1911_.46.0112b29: 或見身行忍事。或自見其身端正淨潔手脚 T1911_.46.0112c01: 嚴整。世所希有。或見端正忍人來稱讃忍。 T1911_.46.0112c02: 是忍報果相。或直發忍心。又解忍法門。是 T1911_.46.0112c03: 名忍習因發相。前後倶雜可以意知。精進 T1911_.46.0112c04: 相者。或見精進人。或見己精進事。見身多 T1911_.46.0112c05: 氣力盛壯英雄。或見常行精進人晝夜無 T1911_.46.0112c06: 廢稱讃精進。是進報果相。或不見相但發 T1911_.46.0112c07: 精進心。初中後夜不自惜身。或通達精進 T1911_.46.0112c08: 法門。是名精進習因相。前後倶雜可以意 T1911_.46.0112c09: 知。禪相者後境中廣説。智慧相者菩薩境中 T1911_.46.0112c10: 當廣説。六度習報既有六種。一切善法亦如 T1911_.46.0112c11: 是。若細尋此法。逾久逾明。不煩多説亦不 T1911_.46.0112c12: 得多説。面受口決隨意廣論。諸方等師相 T1911_.46.0112c13: 傳云。負三寶物其相現時決應須償。南岳 T1911_.46.0112c14: 師云。若自有物償者善。若自無物欲廢行 T1911_.46.0112c15: 法四方馳求。此有二義。衆生昔罪何量。負 T1911_.46.0112c16: 貸三寶非止一條。如羅漢先直取道未遑 T1911_.46.0112c17: 償業。故名觝責。行者若廢道場而行乞 T1911_.46.0112c18: 匈。紛動數年豈非魔事。今且未償。但決志 T1911_.46.0112c19: 修行諸佛實法展我成立。成者。待破煩惱 T1911_.46.0112c20: 入無生忍。於法身地廣供養一切三寶。還 T1911_.46.0112c21: 入生死以償衆生。菩薩彌時不名觝責。立 T1911_.46.0112c22: 者。待功夫著滿名行竪立。果報自至時當 T1911_.46.0112c23: 償三寶。非是觝負不作償心。小乞申延 T1911_.46.0112c24: 期於展立耳。此豈非好事。若廢行法出於 T1911_.46.0112c25: 道場。此決須償。不得讀誦聽學營私衆務。 T1911_.46.0112c26: 決應方便求財償之。此釋與優婆塞戒經 T1911_.46.0112c27: 同。經云。若負三寶物人正事修道。欲求須 T1911_.46.0112c28: 陀洹乃至阿羅漢者。則不須償也。不學道 T1911_.46.0112c29: 應急償也。阿羅漢人若用佛物此則無罪。 T1911_.46.0113a01: 次明惡相者。諸惡甚多且約六蔽。於一一 T1911_.46.0113a02: 蔽皆有六意。慳蔽相者。若見三寶師僧父 T1911_.46.0113a03: 母。或形容憔悴或裸袒。或衣裳藍縷。或飢 T1911_.46.0113a04: 餓惙然。寺宇空荒。或見一切物皆被守護封 T1911_.46.0113a05: 緘閉塞。與前爲異。前人對物歡喜。今見乞 T1911_.46.0113a06: 人對物瞋詬。前物表施具今物表慳具。或 T1911_.46.0113a07: 見慳人來至其前。是名慳蔽報果發相。具
T1911_.46.0113a10: 不勝。或身體破裂鞭打苦惱。或見身首 T1911_.46.0113a11: 異處寺舍零落。或見父母詬罵三寶呵責。 T1911_.46.0113a12: 或見喜殺屠兒來住其前。又惡禽毒蟲縁
T1911_.46.0113a16: 惡可恥。或見己身身體臭處。或見多婬人 T1911_.46.0113a17: 來説放逸事。或見禽獸人等交。此皆是婬
T1911_.46.0113a20: 人來勸説盜事。皆是盜相果報也。六意
T1911_.46.0113a25: 六意。是等皆是破戒蔽報果相也。餘四蔽
T1911_.46.0113a28: 有是等分習。三料簡善惡相現爲障不同或 T1911_.46.0113a29: 非障而障。障而非障。障非障倶障。障非障 T1911_.46.0113b01: 倶不障。非障而障者。若人先發善相當時 T1911_.46.0113b02: 歡喜。後起愛慢輕忽於他。恃此證相作貢 T1911_.46.0113b03: 高本。漸染名利過患轉生。心退法壞捨戒 T1911_.46.0113b04: 還俗。無惡不造。豈非初因不障之善。後 T1911_.46.0113b05: 致大障之惡耶。障而非障者。如先發惡相 T1911_.46.0113b06: 慚愧怖畏。勤懺此惡。斷相續心永不起罪。 T1911_.46.0113b07: 勤行衆善至＊辦大事。豈非初因於障後
T1911_.46.0113b10: 生。若障非障者。此是惡將滅而相現。此惡 T1911_.46.0113b11: 表善生。若障不障倶不障者。此相表善不 T1911_.46.0113b12: 滅惡不生。若障不障倶障者。此表惡不滅 T1911_.46.0113b13: 善不生。此約初善爲語。謂善不障惡爲障 T1911_.46.0113b14: 如上分別。若約眞諦爲言者。上諸善惡悉 T1911_.46.0113b15: 皆是障。故淨業障經云。一切惡障一切善障。 T1911_.46.0113b16: 若約假爲語。眞諦善惡倶皆是障。若約中 T1911_.46.0113b17: 爲語。假上善惡倶皆是障。故障不可盡。復 T1911_.46.0113b18: 次善惡習因心起。是則易知。善惡報果相 T1911_.46.0113b19: 起。是則難知。若善報相扶善習因心起。或 T1911_.46.0113b20: 前或後現者。多是性善相。孤然起者。多是 T1911_.46.0113b21: 無作善相。惡報果相扶惡習因心起。或前或 T1911_.46.0113b22: 後多是性惡。不扶習起。多是違無作惡。復 T1911_.46.0113b23: 次善惡報果孤然起者。雖以無作往判理 T1911_.46.0113b24: 復難明。多好雜魔。若欲分別。須細意撿挍。 T1911_.46.0113b25: 用空明善惡等十法往驗。若過不及則是魔 T1911_.46.0113b26: 相。異此乃是無作也。又三相往驗。所謂久久 T1911_.46.0113b27: 住數數來。又壞禪心。此三是魔相也。無此 T1911_.46.0113b28: 三是無作。復次諸惡相現時。初現瞋怒。再來 T1911_.46.0113b29: 平平。三現歡喜。或人諫曉。或人驅逐。當知皆 T1911_.46.0113c01: 是惡欲滅相也。夫發心眞正慧解分明。善識 T1911_.46.0113c02: 諸相一一無謬。不爲諸障所惑。打心入 T1911_.46.0113c03: 理更増其明。行有餘力分別業門。雖通 T1911_.46.0113c04: 達自在。兼以化他。若分別業相不能縷碎。 T1911_.46.0113c05: 但總知是障無所取著。直打心觀理業不 T1911_.46.0113c06: 能礙。若本無解心又發意邪僻。見此相已 T1911_.46.0113c07: 而生愛著。魔得其便入示吉凶。更相因倚 T1911_.46.0113c08: 貿易財食死墮鬼道。此非鬼禪更謂誰耶。 T1911_.46.0113c09: 若自正正他。須得其意親自行證。又師氏 T1911_.46.0113c10: 口決。方可彰言。莫輒媒衒。妄作寒熱。禍則 T1911_.46.0113c11: 大矣。深囑深囑。後生愼之。問。道場神護怨 T1911_.46.0113c12: 責那得擾動。答。實爾。如世遊軍虞候。但覘 T1911_.46.0113c13: 非防惡。責主切物所不能遮。業來責報準 T1911_.46.0113c14: 此可解。復次諸業名教體相具如毘曇成實 T1911_.46.0113c15: 論。若作觀破業具如中論。彼二家者互有 T1911_.46.0113c16: 長短。今意異彼。但明善惡不濫於事即足。 T1911_.46.0113c17: 若廣分別妨於正道。若直破而已。全不識 T1911_.46.0113c18: 道品正助調停。方法未具。今之止觀明業 T1911_.46.0113c19: 相不足。觀法有餘。四修止觀者。即爲十意。 T1911_.46.0113c20: 云何思議業境。若業能招三惡道報有上中 T1911_.46.0113c21: 下。若業能招三善道報謂上中下。不動業 T1911_.46.0113c22: 招色無色報。如是等業招於色心。還迷色 T1911_.46.0113c23: 心起四顛倒。生死不絶良由於此。今觀業 T1911_.46.0113c24: 無業倒惑不生。以至漏盡。是名聲聞觀業 T1911_.46.0113c25: 也。若觀業由無明無明故業。業故名色乃 T1911_.46.0113c26: 至老死。若知無明不起取有。無明滅故諸 T1911_.46.0113c27: 行滅。是縁覺觀業。若觀業行幻化。幻化即 T1911_.46.0113c28: 空空即涅槃。是名通教觀業。若觀業如大 T1911_.46.0113c29: 地能生種種芽。十法界法皆從業起。是名 T1911_.46.0114a01: 別教觀業。悉是思議境非今所用也。不思議 T1911_.46.0114a02: 境者。如經云深達罪福相者。罪即三惡福 T1911_.46.0114a03: 即三善。但解三惡業相。不達人天三善業 T1911_.46.0114a04: 相。則非深達。達惡達善乃爲深達。若達善 T1911_.46.0114a05: 惡業相但是善惡。不名深達。又善惡倶是 T1911_.46.0114a06: 惡。離善離惡皆是善。是爲深達。又達人天 T1911_.46.0114a07: 善惡是生死邊。達二乘離善離惡涅槃空 T1911_.46.0114a08: 邊。但是二邊不名深達。又二邊皆是惡。亦 T1911_.46.0114a09: 不名深達。別教菩薩能達二邊之淺漸漸 T1911_.46.0114a10: 深達。故名深達。又別教漸深亦非深達。圓 T1911_.46.0114a11: 教即於淺業達於深業。方乃得名深達罪 T1911_.46.0114a12: 福相。遍照於十方。如是深達實不曲辨於 T1911_.46.0114a13: 三界。亦不徑侹而入空。即此意也。觀一念 T1911_.46.0114a14: 起即具十界名十方。十方是依報。十界是 T1911_.46.0114a15: 正報。若無依報亦無正報。既有正報即有 T1911_.46.0114a16: 性相本末等百法。亦名百方。如是等法即一 T1911_.46.0114a17: 念業。故名一業一切業。華嚴云。佛子。心性 T1911_.46.0114a18: 是一云何能生種種諸業。答云。譬如大地 T1911_.46.0114a19: 一能生種種芽。地若得雨。毒藥衆芽一時 T1911_.46.0114a20: 沸發。今法性地得行道雨。善惡業芽一念競 T1911_.46.0114a21: 起。業名法界諸法之都。故稱不思議境。既 T1911_.46.0114a22: 深達業境善惡共都。即起慈悲。罪福之理 T1911_.46.0114a23: 非違非順。違之成罪。順之成福。如世諦 T1911_.46.0114a24: 名色及諸質礙。亦非違非順。若盜之成罪 T1911_.46.0114a25: 則有三途惡業。若捨之成福即有三善道 T1911_.46.0114a26: 業。菩薩深達如此非違非順。於違起悲 T1911_.46.0114a27: 於順起慈。即空眞諦無言。説道亦非違非 T1911_.46.0114a28: 順。違之則成六道有漏之業。順之則成三 T1911_.46.0114a29: 乘無漏之業。菩薩深達即空非違非順。於違 T1911_.46.0114b01: 起悲於順起慈。也中道之諦亦非違非順 T1911_.46.0114b02: 違之則有漏無漏二邊之業。順之則有非 T1911_.46.0114b03: 漏非無漏中道之業。法華云。久修業所得。 T1911_.46.0114b04: 即此業也。菩薩深達中道實相非違非順。 T1911_.46.0114b05: 於違起悲於順起慈。若深達者。祇是一念 T1911_.46.0114b06: 心非違非順無三差別。亦是一念慈悲非前 T1911_.46.0114b07: 非後。故名眞正菩提心也。安心業空則善 T1911_.46.0114b08: 順而惡息。惡息故名止。善順故名觀。安心 T1911_.46.0114b09: 業假惡息善順。安心業中惡息善順。順故 T1911_.46.0114b10: 名觀息故名止。是名觀業善巧安心。破法 T1911_.46.0114b11: 遍者。若阿毘曇云。業謝入過去。得繩繋屬 T1911_.46.0114b12: 行人。未來受報。成實云。業從現在入未來。 T1911_.46.0114b13: 未來受報。今觀此業。業若過去。過去已謝故 T1911_.46.0114b14: 云何有業。業若未來。未來未有云何有業。 T1911_.46.0114b15: 業若現在。現在念念不住。念若已去即屬過 T1911_.46.0114b16: 去。念若未至即屬未來。即起即滅何者現 T1911_.46.0114b17: 在。若言去時有業名現在者。去時是業。去 T1911_.46.0114b18: 者是業。爲當去時去。去者去。現在既無。業 T1911_.46.0114b19: 亦叵得。三世推檢横竪搜求。善惡諸業倶不 T1911_.46.0114b20: 可得。畢竟清淨。而言善惡業者但以世間 T1911_.46.0114b21: 文字假名分別。不可聞名而謂爲實所以 T1911_.46.0114b22: 者何。本求理實不求虚名。虚名無性雖強 T1911_.46.0114b23: 分別如指虚空。業無作受三諦倶寂。故名 T1911_.46.0114b24: 破法遍也。識通塞者。於業非業。亦業亦非 T1911_.46.0114b25: 業。非業非非業。句句之中。明識苦集。一一 T1911_.46.0114b26: 心内了知道滅。審的成就終不蟲字。故言 T1911_.46.0114b27: 識通塞也。道品調適者。成論人云。意業單起 T1911_.46.0114b28: 未得成業。意得實法想得假名。行則同 T1911_.46.0114b29: 縁。是時意業得成。是則有三念處也。就身 T1911_.46.0114c01: 口兩業是色。名身念處。毘曇人云。心數心 T1911_.46.0114c02: 王同時而起。王即心念處。受數即受念處。想 T1911_.46.0114c03: 及餘數皆行陰。即法念處。王數依色而起。即 T1911_.46.0114c04: 身念處。若一時異時皆有四念也。今觀此 T1911_.46.0114c05: 業具十法界五陰。即是具一切四念處。一 T1911_.46.0114c06: 切業同類之色。是身念處。此身非淨非不 T1911_.46.0114c07: 淨。同類四陰。是三念處。此三非苦非樂非 T1911_.46.0114c08: 我非無我非常非無常。即是非榮非枯雙 T1911_.46.0114c09: 樹涅槃。乃至三解脱。是名道品也。助道對 T1911_.46.0114c10: 治者。當念應佛三十二相等。念報佛無量 T1911_.46.0114c11: 功徳。共破習因惡業。念法門佛破習因。念
T1911_.46.0114c14: 如是觀時不叨上聖。又當安忍内外諸障 T1911_.46.0114c15: 令得無礙。若發似道未是眞解。勿生法 T1911_.46.0114c16: 愛。法愛不起則任運無滯。自然流入清涼 T1911_.46.0114c17: 之地。是大乘十觀。得無量無漏清淨果報。 T1911_.46.0114c18: 獲得無上報獲得自在業。深達罪福究竟 T1911_.46.0114c19: 無染故名清淨。即是法身。反本還源智照 T1911_.46.0114c20: 圓極。故名無上。即是報身。垂形九道普門 T1911_.46.0114c21: 示現。故名自在。即是應身。如是三身即是
T1911_.46.0114c24: 生。魔恐迴出其境。又當化度於他。失我 T1911_.46.0114c25: 民屬空我宮殿。又慮其得大神力大智慧 T1911_.46.0114c26: 力。復當與我興大戰諍。調伏控制觸惱於 T1911_.46.0114c27: 我。遽其未成壞彼善根。故有魔事也。行者 T1911_.46.0114c28: 道弱未動波旬。一切鬼神屬六天管。當界 T1911_.46.0114c29: 防戍正應動此耳。經云。魔事魔罪不説者。 T1911_.46.0115a01: 是菩薩惡知識。若達邪正懷抱淡然。知魔 T1911_.46.0115a02: 界如佛界如。一如無二如平等一相。不以 T1911_.46.0115a03: 魔爲戚佛爲欣。安之實際。若能如是邪不 T1911_.46.0115a04: 干正。惱亂設起魔來甚善也。今明魔爲五。 T1911_.46.0115a05: 一分別同異。二明發相。三明妨損。四明治 T1911_.46.0115a06: 法。五修止觀。同異者。陰魔已屬陰界入境。 T1911_.46.0115a07: 煩惱魔已屬煩惱境。死魔病是死因。已屬病 T1911_.46.0115a08: 患境。今正明天子魔也。然四倒與四魔異 T1911_.46.0115a09: 者。四倒祇是煩惱魔 T1911_.46.0115a10: 陰入魔故即有死魔。既未出三界即屬天 T1911_.46.0115a11: 子魔。若界外同異者。破界内四倒分段諸魔 T1911_.46.0115a12: 悉過。唯有無常等四倒。此是界外煩惱魔。煩 T1911_.46.0115a13: 惱魔故即有無等等色。即界外陰魔。陰魔即 T1911_.46.0115a14: 有死。三賢十聖住果報。乃至等覺三魔已 T1911_.46.0115a15: 過。唯有一分死魔在。是爲界外三魔無第 T1911_.46.0115a16: 六天魔。但赤色三昧未究竟名天子魔。若 T1911_.46.0115a17: 妙覺理圓無明已盡。故無煩惱。不住果報 T1911_.46.0115a18: 故亦無死。赤色三昧滿。乃是究竟魔事。若 T1911_.46.0115a19: 華嚴明十魔。亦何得出此意耶。二明魔發 T1911_.46.0115a20: 相者。通是管屬皆稱爲魔。細尋枝異不出 T1911_.46.0115a21: 三種。一者 T1911_.46.0115a22: 發相各各不同。 T1911_.46.0115a23: 面或縁人身體。墮而復上翻覆不已 T1911_.46.0115a24: 苦痛而屑屑難耐。或鑚人耳眼鼻或抱持 T1911_.46.0115a25: 撃攊。似如有物捉不可得。驅已復來。啾㗫
T1911_.46.0115a28: 法縁慈。此是精媚之主。權應者未必爲惱。 T1911_.46.0115a29: 實者能亂行人。若邪想坐禪多著時媚。或 T1911_.46.0115b01: 作少男少女老男老女禽獸之像。殊形異貎 T1911_.46.0115b02: 種種不同。或娯樂人。或教詔人。今欲分別 T1911_.46.0115b03: 時獸者。當察十二時何時數來。隨其時 T1911_.46.0115b04: 來即此獸也 T1911_.46.0115b05: 爲三。十二時即有三十六獸。寅有三。初是 T1911_.46.0115b06: 貍。次是豹。次是虎。卯有三。狐兎貉。辰有三。 T1911_.46.0115b07: 龍蛟魚。此九屬東方木也。九物依孟仲季 T1911_.46.0115b08: 傳作前後。已有三。蝉鯉蛇。午有三。鹿馬 T1911_.46.0115b09: 獐。未有三。羊雁鷹。此九屬南方火也。申有 T1911_.46.0115b10: 三。狖猿猴。酉有三。烏雞雉戌有三狗狼豺。 T1911_.46.0115b11: 此九屬西方金也。亥有三。豕貐猪。子有三。 T1911_.46.0115b12: 猫鼠伏翼。丑有三。牛蟹鼈。此九屬北方水 T1911_.46.0115b13: 也。中央土王四季。若四方行用即是用土也。 T1911_.46.0115b14: 即是魚鷹豺鼈。三轉即有三十六。更於一 T1911_.46.0115b15: 中開三。即有一百八時獸。深得此意依時 T1911_.46.0115b16: 喚名。媚當消去。若受著稍久。令人猖狂恍
T1911_.46.0115b19: 來破。大論云。魔名花箭。亦名五箭。各射五 T1911_.46.0115b20: 根共壞於意。五根各一刹那。刹那若轉即 T1911_.46.0115b21: 屬意根。意根若壞五根豈存。眼見可愛色 T1911_.46.0115b22: 名花箭。是軟賊。見可畏色名毒箭。是強賊。 T1911_.46.0115b23: 見平平色不強不軟賊。餘四根亦如是。合 T1911_.46.0115b24: 十八箭。亦名十八受。以是義故。不應受 T1911_.46.0115b25: 著。著則成病病則難治。永妨禪定死墮魔 T1911_.46.0115b26: 道。復次魔内射不入。當外扇檀越師僧同 T1911_.46.0115b27: 學弟子。放十八箭。昔諸比丘得魔内惱。又 T1911_.46.0115b28: 得檀越譽毀強軟不捷。魔即哭去。行者善 T1911_.46.0115b29: 覺師徒檀越。或法主異語徒衆即瞋。徒衆怨 T1911_.46.0115c01: 言法主則怪。如是因縁廣説如大品。又魔善 T1911_.46.0115c02: 巧初令乖善起惡。若不隨者即純令墮善。 T1911_.46.0115c03: 起塔造寺使散妨定。若不隨者令墮二 T1911_.46.0115c04: 乘。魔實不解二乘。但行當之使不入大 T1911_.46.0115c05: 耳。如童蒙人初被行當捨大乘習小。功 T1911_.46.0115c06: 夫已多後悔無益。能行當者實不解大小。 T1911_.46.0115c07: 又化人入無方便空。謂無佛無衆生。墮偏 T1911_.46.0115c08: 空裏。或偏假裏。種種蹊徑令不入圓。阿難 T1911_.46.0115c09: 笈多學阿鞞跋者。皆爲魔所惱。何況初心 T1911_.46.0115c10: 寧免自他三十六箭。若知魔佛皆入實際。 T1911_.46.0115c11: 則無怖畏。大經云。爲聲聞人説有調魔。 T1911_.46.0115c12: 爲大乘者不説調魔。一心入理誰論強軟 T1911_.46.0115c13: 耶。三明妨亂者。但強軟等箭。初射五根有 T1911_.46.0115c14: 三過患。一令人病。二失觀心。三得邪法。病 T1911_.46.0115c15: 有種種相。從眼入者病肝。餘根可知。身遭 T1911_.46.0115c16: 病苦心則迷荒。喪禪致死。失觀心者。本 T1911_.46.0115c17: 所修觀善法安隱。從五根見聞已後。心地 T1911_.46.0115c18: 昏忽無復次序。邪法者。當約十種正法簡 T1911_.46.0115c19: 出邪相。有者。色從眼入見山河星辰日月 T1911_.46.0115c20: 居宮。亦見幽中種種相貎指點方面。是有 T1911_.46.0115c21: 太過。無者。色從眼入。便謂諸法猶如斷空。 T1911_.46.0115c22: 説灰無法甚可怖畏。是無太過。明者。色入 T1911_.46.0115c23: 已豁豁常明如日月照。闇者。昏闇漆黒鏗然 T1911_.46.0115c24: 不曉。定者。色入已心如木石塊然直住。亂 T1911_.46.0115c25: 者。色入已狡擲攀縁。愚者。色入已闇短鄙拙 T1911_.46.0115c26: 脱裸無恥。智者。色入已聰黠捷疾。悲者。色 T1911_.46.0115c27: 入已憂惱泣涙。喜者。色入已歌逸恒歡苦者。 T1911_.46.0115c28: 百節疼痛如被火炙。樂者。身體暢醉如五欲 T1911_.46.0115c29: 樂。禍者。自恒招禍。亦爲他作禍亦知他禍 T1911_.46.0116a01: 祟。福者。恒自招福亦能爲他作福惡者。無 T1911_.46.0116a02: 惡不造。又令他作惡。善者。自行檀等亦 T1911_.46.0116a03: 令他行檀。憎者。不耐見人遠他獨住。愛 T1911_.46.0116a04: 者。戀重纒著。強者。其心剛強出入不得自 T1911_.46.0116a05: 在。猶如瓦石難可迴變不順善道。軟者。 T1911_.46.0116a06: 心志軟弱易可敗壞。猶若軟泥不堪爲器。 T1911_.46.0116a07: 以是等若過若不及悉名邪相。一根有三 T1911_.46.0116a08: 受。一受有二十邪法。三受合六十邪法。歴 T1911_.46.0116a09: 五根合三百邪法。雖九十五種種種異邪。而 T1911_.46.0116a10: 其初入必因五根。細尋三百必與彼相應也。 T1911_.46.0116a11: 夫 T1911_.46.0116a12: 法。魔羅備此二損也。四明治法。若治 T1911_.46.0116a13: 者。須知拘那含佛末法比丘好惱亂衆僧。僧 T1911_.46.0116a14: 擯驅之即生惡誓。常惱坐禪人。此是源祖 T1911_.46.0116a15: 之鬼。報或已謝而同業生者。亦能惱亂。今呵 T1911_.46.0116a16: 其宗祖聞即羞去。呵云。我識汝名字。汝是 T1911_.46.0116a17: T1911_.46.0116a18: 貪食嗅香。我今持戒不畏於汝。如是呵已 T1911_.46.0116a19: 即應去。若其不去當密誦戒序及戒。戒神 T1911_.46.0116a20: 還守破戒鬼去。治時媚鬼者。須善識十二 T1911_.46.0116a21: 時三十六時獸。知時唱名媚即去也。隱士頭 T1911_.46.0116a22: 陀人多畜方鏡挂之座後。媚不能變鏡中 T1911_.46.0116a23: 色像。覽鏡識之可以自遣。此則内外兩治 T1911_.46.0116a24: 也。治魔羅有三。一初覺呵。如守門人遮惡 T1911_.46.0116a25: 不進。如佛告比丘。一切他物不受。不受之 T1911_.46.0116a26: 術能治一切自他魔事。二若已受入當從頭 T1911_.46.0116a27: 至足。一一諦觀。求魔叵得又求心叵得。 T1911_.46.0116a28: 魔從何來欲惱何等。如惡人入舍處處照 T1911_.46.0116a29: 檢不令得住。三觀若不去強心抵捍。以死 T1911_.46.0116b01: 爲期不共爾住。善巧迴轉如是三治不須 T1911_.46.0116b02: 多説。五止觀者。例爲十法。思議境者。若 T1911_.46.0116b03: 魔事起隨順魔行。作諸惡業成三途法。若 T1911_.46.0116b04: 隨魔起善所謂他屬而行布施。雖生善道 T1911_.46.0116b05: 世世相染。或時附著倚託言語。若捨身命即 T1911_.46.0116b06: 受彼報。設欲修道遮障萬端。經云。有菩薩 T1911_.46.0116b07: 有魔無魔。即此意也。是爲三善法界。魔又 T1911_.46.0116b08: 化令自入涅槃。衆生何預汝事。唐受辛苦 T1911_.46.0116b09: 不如取證是名二乘法界。魔又令人紆迴 T1911_.46.0116b10: 拙度不速入菩提道。如是淺深歴別。皆是 T1911_.46.0116b11: 思議境也。若即此魔事具十界百法。在一 T1911_.46.0116b12: 念中。一切法趣魔。如一夢法具一切事。一 T1911_.46.0116b13: 魔一切魔一切魔一魔。非一非一切。亦是一 T1911_.46.0116b14: 魔一切魔。一佛一切佛。不出佛界即是魔 T1911_.46.0116b15: 界。不二不別。如此觀者降魔是道場。上根 T1911_.46.0116b16: 利智治魔顯理以魔爲侍。於魔不怖如薪 T1911_.46.0116b17: 益火。縁修不能寂照。持世不覺魔謀。謂 T1911_.46.0116b18: 言善來。眞修寂照。不待觀而後鑑。即知是 T1911_.46.0116b19: 魔非帝釋也。別教不耐非法。故云非我所 T1911_.46.0116b20: 宜。圓教安之實際。故言如我應受。不畏 T1911_.46.0116b21: 非人於生死有勇。是名不思議境也。魔界 T1911_.46.0116b22: 即佛界而衆生不知。迷於佛界横起魔界。 T1911_.46.0116b23: 於菩提中而生煩惱。是故起悲。欲令衆生 T1911_.46.0116b24: 於魔界即佛界。於煩惱即菩提是故起慈。 T1911_.46.0116b25: 慈無量佛悲無量魔。無量慈悲即無縁一大 T1911_.46.0116b26: 慈悲也。欲滿此願顯此理。應降魔作道 T1911_.46.0116b27: 場。八十億衆不能動心名止。達魔界即佛 T1911_.46.0116b28: 界名觀。但以四悉止觀安心。隨魔事起 T1911_.46.0116b29: 即以四句破之。横竪單複破悉無滯。三藏 T1911_.46.0116c01: 初伏四魔坐道場。破煩惱魔得菩提道。又 T1911_.46.0116c02: 得法性身破陰入魔。此兩共破死魔。道樹 T1911_.46.0116c03: 下得不動三昧。變三玉女破八十億兵。冠 T1911_.46.0116c04: 蓋劍各墮者是破天子魔。通教初得無生忍。 T1911_.46.0116c05: 至六地得菩提道如前。八地道觀雙流是 T1911_.46.0116c06: 不動三昧。破天子魔。兩處聲聞止破三魔。
T1911_.46.0116c09: 破煩惱魔。分得法身破陰魔。分得赤色三 T1911_.46.0116c10: 昧破天子魔。若瓔珞云。等覺三魔已盡唯一 T1911_.46.0116c11: 分死魔在。三不應前盡一不應獨餘。此乃 T1911_.46.0116c12: 別教方便説耳。圓教初住倶破八魔。得菩提
T1911_.46.0116c15: 而不離初住後覺。是爲破法遍也。於上一 T1911_.46.0116c16: 一破魔法中。皆識苦集無明蔽度知字非 T1911_.46.0116c17: 字。道品者。魔界具一切色。色即是空色即不 T1911_.46.0116c18: 淨色即是假。此名爲淨。色即是中非淨非 T1911_.46.0116c19: 不淨。餘四陰亦如是。是名一念處一切念 T1911_.46.0116c20: 處。乃至三解脱門。門若未開必由事障。久 T1911_.46.0116c21: 遠劫來爲魔所使。起於魔檀爲有報故。 T1911_.46.0116c22: 持於魔戒要利養故。行於魔忍爲畏他 T1911_.46.0116c23: 故。習魔精進求名聞故。得於魔禪昧於 T1911_.46.0116c24: 鬼法。樂於魔慧分別見網。如是六法雖名 T1911_.46.0116c25: 爲善其實是魔。由此邪蔽蔽三脱門。今用 T1911_.46.0116c26: 正度對治六蔽。蔽去度成如油多明盛。若 T1911_.46.0116c27: 雜煩惱當用前四分觀助治。雜業借念二 T1911_.46.0116c28: 佛助治。若小乘伏道遍名爲聞慧。乃至圓教 T1911_.46.0116c29: 五品是聞慧位。此尚未成豈可濫眞起増上 T1911_.46.0117a01: 慢。若欲入眞。當一心安忍勿更爲魔之所 T1911_.46.0117a02: 動亂。窮微觀照強心呵抵。若入似位得法 T1911_.46.0117a03: 賞賜。勿生高心愛心。譬如大勳黜爲小 T1911_.46.0117a04: 縣。或失祿或失命。若起法愛是犯罪。但 T1911_.46.0117a05: 發似解如小縣失似解如失祿。墮二乘 T1911_.46.0117a06: 地如失命。大乘家業宗社滅故。若無法愛 T1911_.46.0117a07: 從相似入眞實。調魔爲侍直至道場。復次 T1911_.46.0117a08: 退慧如失勳。退定如失祿。倶退如失命。 T1911_.46.0117a09: 復次通用一意爲觀者。行人根鈍先解通 T1911_.46.0117a10: 意度曲入別。中論品品別意而倶會無生。 T1911_.46.0117a11: 通別互擧得意相成也。問。魔動竟好法後起。 T1911_.46.0117a12: 爲是法爾寒過春來耶。答。未必併然。自有 T1911_.46.0117a13: 過難好法亦不發。魔是惡縁所感。善是心 T1911_.46.0117a14: 力所致。釋論云。釋迦往昔在惡世。世無佛。 T1911_.46.0117a15: 求法精進了不能得。魔變化作婆羅門詭 T1911_.46.0117a16: 言。有佛一偈。汝能皮爲紙骨爲筆血爲墨 T1911_.46.0117a17: 當以與汝。菩薩樂法。即自剥皮曝令乾 T1911_.46.0117a18: 擬書偈。魔即隱去。佛知其心從下方涌
T1911_.46.0117a22: T1911_.46.0117a23:
T1911_.46.0117a26: 門人灌頂記 T1911_.46.0117a27: 第六觀禪定境者。夫長病遠行是禪定障。立 T1911_.46.0117a28: 世阿毘曇云。多諫諍多營事亦是禪定障。 T1911_.46.0117a29: 復有多讀誦亦是禪定障。文殊問菩提經云。 T1911_.46.0117b01: 禪定有三十六垢。垢即是障。上諸境得入 T1911_.46.0117b02: 到清涼池。入流竟則不須觀禪境。若魔事 T1911_.46.0117b03: 雖過而眞明未發。雖無別修以通修故。 T1911_.46.0117b04: 發過去習諸禪紛現。當置魔事觀於諸禪。 T1911_.46.0117b05: 所以者何。禪樂美妙喜生耽味垢膩日増。 T1911_.46.0117b06: 若謂是道墮増上慢。若呵棄者全失方便。 T1911_.46.0117b07: 如此等過不可具記。雖免魔害更爲定縛。 T1911_.46.0117b08: 如避火墮水無益三昧。爲是義故須觀 T1911_.46.0117b09: 禪境。但禪支諸定助道有力。大小乘經皆共 T1911_.46.0117b10: 稱美。若四禪八定毘曇成實明之委細。自性 T1911_.46.0117b11: 九禪地持十地甚爲分明。今亦略示其發相。 T1911_.46.0117b12: 粗爲四意。一明開合。二發因縁。三明發相。 T1911_.46.0117b13: 四修止觀。初明開合者。禪門無量且約十 T1911_.46.0117b14: 門。一根本四禪。二十六特勝。三通明。四九 T1911_.46.0117b15: 想。五八背捨。六大不淨。七慈心。八因縁。九 T1911_.46.0117b16: 念佛。十神通。此十門與五門十五門云何同 T1911_.46.0117b17: 異。但有開合之異耳。開五爲十者。開數 T1911_.46.0117b18: 息出特勝通明。開不淨出背捨大不淨。慈 T1911_.46.0117b19: 心因縁守本。念佛門毘曇名界方便。禪經 T1911_.46.0117b20: 稱念佛。此亦守本。神通約九禪上發不專 T1911_.46.0117b21: 據一法。合十五門爲十者。數息不淨各有 T1911_.46.0117b22: 三則不合。慈心有三但合爲一。即衆生慈 T1911_.46.0117b23: 也。沒二名者。禪是門戸詮次事法。法縁是 T1911_.46.0117b24: 二乘入理觀。無縁是大乘入理觀。沒理去二 T1911_.46.0117b25: 存事唯一。若開者。即屬二乘菩薩兩境 T1911_.46.0117b26: 中攝。因縁亦三門。三世輪轉麁。果報一念 T1911_.46.0117b27: 明義細。細故附理麁故屬事。今沒細存麁 T1911_.46.0117b28: 但稱三世門也。念佛亦三但取念應佛耳。 T1911_.46.0117b29: 神通但取五通。若但取五門有所不收。若 T1911_.46.0117c01: 取十五義濫於理。是故簡理開事。雖開合 T1911_.46.0117c02: 不同各有其意。次明漏無漏。若依毘曇判 T1911_.46.0117c03: 此十禪皆名有漏。縁諦智修名無漏禪。不 T1911_.46.0117c04: 爾。但縁事修名有漏禪。成論亦爾。根本等 T1911_.46.0117c05: 是有漏。空無相心修名無漏。今小異彼。當 T1911_.46.0117c06: 十禪體相是有漏。通是事禪。若胡瓜能爲熱 T1911_.46.0117c07: 病作因縁者。小當分別。四禪世間本有凡 T1911_.46.0117c08: 夫外道共。專修此者祇發有漏。自行十二 T1911_.46.0117c09: 門 T1911_.46.0117c10: 此意也。十六特勝通明。佛不出世利根凡夫 T1911_.46.0117c11: 亦修此禪。而不發無漏。如來若説亦發無 T1911_.46.0117c12: 漏。比於餘禪其力雖弱交勝根本。爲是義 T1911_.46.0117c13: 故稱亦有漏亦無漏。九想等是出世客法。雖 T1911_.46.0117c14: 是事法能防欲過。不俟諦智能發無漏。 T1911_.46.0117c15: 如迦絺那五百羅漢。人人七遍爲説四諦。 T1911_.46.0117c16: 不能悟道。佛説不淨即發無漏。厭患力 T1911_.46.0117c17: 強故判屬無漏。若言非無漏者。不應稱 T1911_.46.0117c18: 爲聖戒定慧。聖之言正正豈過無漏。大經 T1911_.46.0117c19: 云。聖行者諸佛境界。非二乘所知。佛説此 T1911_.46.0117c20: 法二乘奉行故名聖行。今佛説聖法二乘 T1911_.46.0117c21: 行之。何得非無漏。又大品云。根本是世間 T1911_.46.0117c22: 法施。不淨等是出世法施。既言出世豈非 T1911_.46.0117c23: 無漏。又云。九想開不淨。不淨開身念處。身 T1911_.46.0117c24: 念處開三念處。三念處開三十七品。三十 T1911_.46.0117c25: 七品開涅槃。涅槃初縁豈非無漏。若言事禪 T1911_.46.0117c26: 應是有漏者。譬服二石一熱一冷。雖同事 T1911_.46.0117c27: 禪應漏無漏異。若無漏縁稱無漏者。六地 T1911_.46.0117c28: 斷見七地斷思。此亦是縁亦應無漏。六地 T1911_.46.0117c29: 七地斷見思者。終不單用根本會須諦智 T1911_.46.0118a01: 寄此位發。單用根本非無漏縁。不淨等
T1911_.46.0118a04: 屬理攝故不取。不取八念者。有人修九 T1911_.46.0118a05: 想無怖。又念佛門已攝故不取。慈心觀兩 T1911_.46.0118a06: 屬。若依根本起慈屬有漏。若依不淨等 T1911_.46.0118a07: 起慈屬無漏。慈無地位約地階級。依根 T1911_.46.0118a08: 本成衆生縁。依背捨成法縁。因縁亦無他 T1911_.46.0118a09: 位。念佛五通皆約他階級。例如慈心兩屬
T1911_.46.0118a12: 羅蜜。禪善根利故。禪門先發後驗善惡。此 T1911_.46.0118a13: 中爲成般若。禪善根鈍。先阻煩惱遇業 T1911_.46.0118a14: 遭魔。後始發禪。對治中爲破遮障修成助 T1911_.46.0118a15: 道。今此任運自發。仍爲觀境。禪門雖同各
T1911_.46.0118a18: 慧不味不闇證。横對念處竪對根本。故先 T1911_.46.0118a19: 味次淨也。通明觀慧證相深細細。次於總 T1911_.46.0118a20: 也。此三同是根本實觀。治惑力弱。九想正 T1911_.46.0118a21: 是假想初門。前鋒伏欲故次列也。九想但 T1911_.46.0118a22: 厭患外境未治其心。故次八背捨也。背捨 T1911_.46.0118a23: 雖破内外貪欲總而未別。縁中不得自在。 T1911_.46.0118a24: 故次明大不淨破依正貪也。雖總別治貪 T1911_.46.0118a25: 未修大福徳。故次慈心。雖復内治重貪外 T1911_.46.0118a26: 修福徳。不入因縁則非世間正見。故次因 T1911_.46.0118a27: 縁。三世輪轉無主無我成世正見也。雖世 T1911_.46.0118a28: 正見。縁底下因人福力微弱。次縁上果福 T1911_.46.0118a29: 力廣大。雖前來諸定。未有力用轉變自在。
T1911_.46.0118b04: 若修不修必定當得。近情而望劫盡不修。久 T1911_.46.0118b05: 遠推之亦曾離蓋。譬以誦經。廢近則易習。 T1911_.46.0118b06: 廢久則難習。當知昔有次第習。即次第發。
T1911_.46.0118b09: 梅四桃七梨九柿十。雨縁雖同成實有異。 T1911_.46.0118b10: 宿習如種。止觀如雨。禪發如果熟參差。 T1911_.46.0118b11: 總言八種耳。是名内因縁發也。又雖有 T1911_.46.0118b12: 應生之善。必假威神方乃開發。地雖有種 T1911_.46.0118b13: 非日不芽。佛無憎愛隨縁普益。若次第縁 T1911_.46.0118b14: 即次第加。乃至事修縁即事加。鴻鍾任撃巨 T1911_.46.0118b15: 細由桴。加常平等淺深聽習。大論云。池華 T1911_.46.0118b16: 不得日翳死無疑。善不被加沈溺未顯。淨 T1911_.46.0118b17: 度經云。衆生自度耳。佛於其無益。淨度菩 T1911_.46.0118b18: 薩言。衆生若不聞佛十二部經。云何得度。 T1911_.46.0118b19: 二言相乖共成一意。是名外縁發也 T1911_.46.0118b20: 明諸禪發相者。若般舟亦發根本而少。常 T1911_.46.0118b21: 坐等則多。今且約坐論。若身端心攝氣息 T1911_.46.0118b22: 調和。覺此心路泯然澄靜。怗怗安隱躡躡而 T1911_.46.0118b23: 入。其心在縁而不馳散者。此名麁住。從此 T1911_.46.0118b24: 心後怗怗勝前。名爲細住。兩心前後中間 T1911_.46.0118b25: 必有持身法。此法起時自然身體正直。不疲 T1911_.46.0118b26: 不痛。如似有物扶助身力。若惡持來時緊 T1911_.46.0118b27: 急勁痛。去時寛緩疲困。此是麁惡持法。若好 T1911_.46.0118b28: 持法持麁細住無寛急過。或一兩時。或一兩 T1911_.46.0118b29: 日。或一兩月。稍覺深細。豁爾心地作一分 T1911_.46.0118c01: 開明。身如雲如影煚然明淨。與定法相應 T1911_.46.0118c02: 持心不動。懷抱淨除爽爽清冷。隨復空淨 T1911_.46.0118c03: 而猶見身心之相。未有支林功徳。是名 T1911_.46.0118c04: 欲界定。成論名此十善相應心。閃閃爍爍 T1911_.46.0118c05: 不應久住。今言。欲定坯弱不牢稱爲閃爍。 T1911_.46.0118c06: 非定如燈焔也。又稱爲電光者。彼論云。七 T1911_.46.0118c07: 依外更有定發無漏不。答云。有欲界定能 T1911_.46.0118c08: 發無漏。無漏發疾倏如電光。若不發無漏 T1911_.46.0118c09: 住時則久 T1911_.46.0118c10: 阿難策心不發。放心取枕即入電光。電光 T1911_.46.0118c11: 亦是金剛。金剛不孤因欲界入無漏。無漏 T1911_.46.0118c12: 發疾譬以電光。非欲界定得此名也。住欲 T1911_.46.0118c13: 界定或經年月。定法持心無懈無痛。連日 T1911_.46.0118c14: 不出亦可得也。從是心後泯然一轉。虚豁 T1911_.46.0118c15: 不見欲界定中身首衣服床鋪。猶如虚空 T1911_.46.0118c16: 冏冏安隱。身是事障事障未來。障去身空未 T1911_.46.0118c17: 來得發。是名未到地相。無所知人得此定 T1911_.46.0118c18: 謂是無生忍。性障猶在未入初禪。豈得謬 T1911_.46.0118c19: 稱無生定耶。如灰覆火愚者輕蹈之若依 T1911_.46.0118c20: 成論無未來禪。故云。汝説未來禪。將非我 T1911_.46.0118c21: 欲界定。毘曇則有。尊者瞿沙。釋論具出之。 T1911_.46.0118c22: 佛備兩説而論主偏申耳。今則逐人判之。 T1911_.46.0118c23: 自有得欲界定累月住未到。不久即入初 T1911_.46.0118c24: 禪。此但稱欲界不言未到。有人住欲界 T1911_.46.0118c25: 不久。在未到經旬。故言未到不云欲界。 T1911_.46.0118c26: 有人具久在二法。故言兩定不可偏判。今 T1911_.46.0118c27: 依大論備出之。若節節邪正相如修證中 T1911_.46.0118c28: 委説。但初禪去欲界近。如疆界多難應須 T1911_.46.0118c29: 略知。初從麁住訖至非想通有四分。退護 T1911_.46.0119a01: 住進。退分又二。一任運退。二縁觸退。縁有 T1911_.46.0119a02: 内外。外諸方便二十五種吐納失所。是爲外 T1911_.46.0119a03: 縁觸退。於靜心中三障四魔。而生憂愛。是 T1911_.46.0119a04: 名内縁觸退。後或更修得。或修不得此人甚 T1911_.46.0119a05: 多。護分者。善以内外方便。將護定心不令 T1911_.46.0119a06: 損失。住分者。或因守護安隱不失。或任運 T1911_.46.0119a07: 自住。即是住分。進分者。或任運進。或勤策 T1911_.46.0119a08: 進。各有横竪。横竪各有漸頓。若十二門一 T1911_.46.0119a09: 一而進是名漸進。若一時具足是名頓進。特 T1911_.46.0119a10: 勝通明品品而發是名横漸。一時倶發是名 T1911_.46.0119a11: 横頓。又於四分分分皆有四分。具如修證
T1911_.46.0119a14: 一日乃至月歳定心不壞。於此定中即覺 T1911_.46.0119a15: 身心微微然。運運而動。或發動痒輕重冷煖 T1911_.46.0119a16: 澁滑。有人言。用心微細色界淨色觸欲界身。 T1911_.46.0119a17: 例如欲界淨色在諸根之上。即有見聞之 T1911_.46.0119a18: 用。若依是義觸從外來。若言一切衆生皆 T1911_.46.0119a19: 有初地味禪。如大富盲兒竹中有火。心内 T1911_.46.0119a20: 煩惱而不並起。禪亦如是。事障麁礙不能 T1911_.46.0119a21: 得發。今修心漸利。性障既除細法仍起。何 T1911_.46.0119a22: 必外來。所以者何。數息能轉心。心轉火。火 T1911_.46.0119a23: 轉風。風轉水水轉地。四大轉細故有八觸。 T1911_.46.0119a24: 如麥變爲麹。麹變爲糟。糟變爲酒。糟喩欲 T1911_.46.0119a25: 定。酒喩初禪。以麥爲本非外來也。若定 T1911_.46.0119a26: 執自出外來墮自他性過。今依中論破四 T1911_.46.0119a27: 性訖。而論内出外來耳。又八觸是四大。動 T1911_.46.0119a28: 輕是風 T1911_.46.0119a29: 相添則有八觸耳。若動觸起時。或從頭背 T1911_.46.0119b01: 腰肋足等處。漸漸遍身。身内覺動外無動 T1911_.46.0119b02: 相。似如風發微微運運。從頭至足多成退 T1911_.46.0119b03: 分。腰發成住分。足發多是進分。動觸有支 T1911_.46.0119b04: 林功徳。功徳略言十種。空明定智善心。柔軟 T1911_.46.0119b05: 喜樂解脱境界相應。空者。動觸發時空心虚 T1911_.46.0119b06: 豁。不復同前性障未除時。明者。冏淨美妙 T1911_.46.0119b07: 晈晈無喩。定者。一心安隱。無有散動。智者。 T1911_.46.0119b08: 不復迷昏疑網心解靜利。善心者。慚愧信敬 T1911_.46.0119b09: 慚我不曾得此法。以爲愧恥。我今尚爾。信 T1911_.46.0119b10: 一切賢聖具深妙法。敬揖無量。柔軟者。離 T1911_.46.0119b11: 欲界 T1911_.46.0119b12: 於所得法而生慶悦。樂者。觸法娯心恬愉 T1911_.46.0119b13: 美妙。解脱者。無復五蓋。相應者。心與動觸 T1911_.46.0119b14: 諸功徳相應不亂。又念持相應而不忘失。 T1911_.46.0119b15: 或一日一月一歳。安隱久住斂念即來。熏修 T1911_.46.0119b16: 既久動觸品秩轉深。是名竪發。餘七觸竪發。 T1911_.46.0119b17: 例此可知。若動觸發已或謝未謝。又發冷 T1911_.46.0119b18: 觸。冷觸若謝未謝更。發餘觸。交横如前八 T1911_.46.0119b19: 種。是名横發。雖復横竪前後。以八觸十功 T1911_.46.0119b20: 徳五支察之 T1911_.46.0119b21: 何以故。八觸四大水火相乖。不得同時成。然 T1911_.46.0119b22: 此八觸凡有八十功徳莊嚴。名字雖同而悦 T1911_.46.0119b23: 樂有異。如沸羹熱 T1911_.46.0119b24: 餘六觸亦差別。若欲界定中發八觸者。悉是 T1911_.46.0119b25: 邪觸。病煩惱觸。具如修證中説。今不論。但 T1911_.46.0119b26: 約初禪八觸須簡邪正。何以故。一是邊地 T1911_.46.0119b27: 去欲界近。二帶欲界心邪得隨入。如開門 T1911_.46.0119b28: 戸賊即得進。鬼入禪中禪非鬼也。若不識 T1911_.46.0119b29: 者。正觸壞唯邪惡在。邪觸者還約八觸十功 T1911_.46.0119c01: 徳。明若過若不及。如動觸起時。直爾欝欝 T1911_.46.0119c02: 不遲不疾身内運動 T1911_.46.0119c03: 是大過。若都不動如被縛者。是則不及。 T1911_.46.0119c04: 餘冷煖等亦如是。又就動觸空明十種。論 T1911_.46.0119c05: 若過若不及。此中之空＊祇豁爾無礙。是爲 T1911_.46.0119c06: 正空。若永寂絶都無覺知者太過。若鏗然塊 T1911_.46.0119c07: 礙是不及。明者。如鏡月了亮。若如白日或 T1911_.46.0119c08: 見種種光色是太過。若都無所見是不及。 T1911_.46.0119c09: 定者。祇一心澄靜。若縛著不動是太過。若 T1911_.46.0119c10: 馳散萬境此不及。乃至相應亦如是。是爲 T1911_.46.0119c11: 一動觸中二十種邪相。餘七觸合前則有一 T1911_.46.0119c12: 百六十邪法 T1911_.46.0119c13: 者。如服菖蒲將得藥力而多瞋。服黄精 T1911_.46.0119c14: 將得力而多欲。非藥令爾藥推麁法麁法 T1911_.46.0119c15: 將出而盛。若單欲界中但有邪觸。増病増 T1911_.46.0119c16: 蓋無正功徳。若入色定則動八觸空明十 T1911_.46.0119c17: 功徳。復有百六十邪不可不識。大論云。有 T1911_.46.0119c18: 風能成雨有風能壞雨。東北雲屯西南雲 T1911_.46.0119c19: 散。禪亦如是。八觸十功徳此覺成禪。百六 T1911_.46.0119c20: 十邪此覺壞禪。若一法有邪餘法亦皆染著。 T1911_.46.0119c21: 譬如一伴爲賊餘皆惡黨。若初觸無邪餘法 T1911_.46.0119c22: 皆善也。正禪五支者。若初觸觸身在縁名 T1911_.46.0119c23: 覺。細心分別八觸及十眷屬名爲觀。慶昔 T1911_.46.0119c24: 未得而今得故名爲喜。恬愉名爲樂。寂然 T1911_.46.0119c25: 名一心。毘曇二十三心數一時而發。取其強 T1911_.46.0119c26: 者判爲五支。五支悉是定體。體前方便如 T1911_.46.0119c27: 上説。成論明五支前後相次而起。四支爲方 T1911_.46.0119c28: 便。一心支爲定體。大集以第六默然心爲 T1911_.46.0119c29: 定體。有人言。五支在欲界第九心。或言在 T1911_.46.0120a01: 欲界定前。此則非五支也。今辨覺觀倶禪 T1911_.46.0120a02: 正就初禪判。那得爾耶。五支同起而有強 T1911_.46.0120a03: 弱相翳取成就者以判五支。如一槌撞鐘 T1911_.46.0120a04: 初麁中細之異。五支亦爾。初縁覺相盛。不 T1911_.46.0120a05: 妨已有觀等四支。覺強觀未了覺息觀方 T1911_.46.0120a06: 明。初已有喜觀息喜支成。初已有樂樂未 T1911_.46.0120a07: 暢喜息則樂成。初已有一心四支所動。今 T1911_.46.0120a08: 樂謝一心成。如初開寶藏覺是寶物。亦知 T1911_.46.0120a09: 珍貴喜樂定想。但未知是何等寶。次分別 T1911_.46.0120a10: 金銀別已領納生喜。喜故受樂安快一心。 T1911_.46.0120a11: 如人飽食無所復須。亦如對五欲極睡。故
T1911_.46.0120a14: 心。故有四別。若進二禪但呵覺觀。初禪即 T1911_.46.0120a15: 壞
T1911_.46.0120a18: 言九。或無量品更互娯樂。功徳叢鬧不得一 T1911_.46.0120a19: 心。如恒奏妓。似多人客譍對一已。一已復 T1911_.46.0120a20: 來。出散暫無。薄斂復現。若欲去之但呵覺 T1911_.46.0120a21: 觀。初禪謝已即發中間單定。亦名轉寂心。 T1911_.46.0120a22: 亦名退禪地。亦名篾屑心。於此單靜心中 T1911_.46.0120a23: 既失下未發上。若生憂悔此心亦失。若不 T1911_.46.0120a24: 悔者内淨即發。無復八觸受納分別。故名 T1911_.46.0120a25: 一識定。混四大色成一淨色。照心轉淨與 T1911_.46.0120a26: 喜倶發。無魔邪相。以非邊境故。喜已生 T1911_.46.0120a27: 樂樂謝入一心。此禪喜動樂不安當呵喜。 T1911_.46.0120a28: 喜謝入未到。忽發三禪與樂倶起。還是色 T1911_.46.0120a29: 法轉妙。不倚喜生樂。此正樂遍身受。聖人 T1911_.46.0120b01: 能捨凡夫捨爲難 T1911_.46.0120b02: 一心經論出之或前或後。皆是修行小異耳 T1911_.46.0120b03: 此樂對苦。呵樂即謝亦有未到。未到謝已 T1911_.46.0120b04: 發不動定。還是色法轉妙。不爲苦樂所動。 T1911_.46.0120b05: 名不動定。定法安隱出入息斷。不苦不樂捨 T1911_.46.0120b06: 念清淨一心支。雖爾猶是色法。呵三種色 T1911_.46.0120b07: 滅三種色。縁空得定不復見色。心得脱 T1911_.46.0120b08: 色如鳥出籠。是名空定。此定謝已亦入未 T1911_.46.0120b09: 到。縁識生定名爲識處。此定謝已縁無所 T1911_.46.0120b10: 有。入無所有法相應名不用處。舊云。縁少 T1911_.46.0120b11: 許識。若爾。即是所有處亦是用處。何謂不用 T1911_.46.0120b12: 無所有耶。此定過已忽發非想非非想。此定 T1911_.46.0120b13: 不縁識處故非想。不縁不用處故非非想。 T1911_.46.0120b14: 更無上法可攀。三界頂禪世爲極妙。外道 T1911_.46.0120b15: 計爲涅槃實是闇證。具足苦集垂盡三有。 T1911_.46.0120b16: 還墮三途。委悉明根本禪往修證中尋之 T1911_.46.0120b17: ○次明特勝發者。若依律教應在不淨後。 T1911_.46.0120b18: 依行在不淨前。如律云。佛爲比丘説不淨 T1911_.46.0120b19: 觀。皆生厭患不能與臭身共住。衣鉢雇 T1911_.46.0120b20: 鹿杖自害佛令放不淨修特勝。大黄巴豆 T1911_.46.0120b21: 瀉人太過。身力弱者即便弊之 T1911_.46.0120b22: 並下並補補 T1911_.46.0120b23: 勝不淨。有觀名亦無漏。對治力弱名亦有 T1911_.46.0120b24: 漏。如廉食人噉猪猪。鄙貯屎物而猶可強 T1911_.46.0120b25: 食之。若六月臭猪蟲蠅所集。不復可食。特 T1911_.46.0120b26: 勝是實觀猶可從容。不淨是假想不須可耐
T1911_.46.0120b29: 根本即是麁細住。若見息來去遍身。若約 T1911_.46.0120c01: 根本是未到地。而根本闇證。謂無身床鋪 T1911_.46.0120c02: 等者非實無也。如灰覆火上愚者 T1911_.46.0120c03: 之。如夜噉食。如盲觸婦皆不暢其情。今 T1911_.46.0120c04: 有觀慧見息遍身。而定心明淨安隱。故異 T1911_.46.0120c05: 闇證也。又見身中三十六物。如開倉見 T1911_.46.0120c06: 粟麻豆。若對根本即初禪位。前八觸觸身 T1911_.46.0120c07: 倉。心眼不開不見内物。特勝既有觀慧觸 T1911_.46.0120c08: 開身倉。心眼即見三十六物。肝如菉豆心 T1911_.46.0120c09: 如赤豆。腎如烏豆脾如粟。大小腸道更相 T1911_.46.0120c10: 應通。血脈灌注如江河流。内有十二物肝心 T1911_.46.0120c11: 痰癊等。中有十二膜膚肪膏等。外有十二髮 T1911_.46.0120c12: 毛等。出入息統致其間。不淨無常苦空無我。 T1911_.46.0120c13: 一切身行皆休。終不爲身而造諸惡。是名 T1911_.46.0120c14: 除諸身行。若對道品是身念處。若對根本 T1911_.46.0120c15: 即是覺觀兩支。心眼初開是覺支。分別三十 T1911_.46.0120c16: 六物無謬是觀支。心是喜對喜支。前喜名 T1911_.46.0120c17: 隱沒有垢味。今喜不隱沒無垢味。即是法喜 T1911_.46.0120c18: 非是受喜也。心受樂者亦如是。非受樂樂。 T1911_.46.0120c19: 知樂中三受皆無樂。名樂支。受諸心行是 T1911_.46.0120c20: 一心支。知衆心是一心。不同根本計實一 T1911_.46.0120c21: 心也。若對道品皆受念處。心作喜心作攝 T1911_.46.0120c22: 者。前喜從三十六物生。此直就心作喜故 T1911_.46.0120c23: 知對二禪。大集明二禪但三支無内淨。今 T1911_.46.0120c24: 心作喜意似於此。作攝者喜動則散。若作攝 T1911_.46.0120c25: 得入一心。根本但内淨受喜。特勝有觀慧 T1911_.46.0120c26: 恒攝喜心。心作解脱者此對三禪。根本之 T1911_.46.0120c27: 樂猗喜遍身受。凡夫捨爲難。特勝有觀慧 T1911_.46.0120c28: 則無愛味。故言解脱。從心作喜至心作解 T1911_.46.0120c29: 脱。皆是心念處也。從觀無常者對第四禪。 T1911_.46.0121a01: 餘處亦觀無常未是別治。得不動定味之 T1911_.46.0121a02: 爲常。今有觀慧。知離苦樂而終是色法。猶 T1911_.46.0121a03: 是無常不應生染故稱無常。從觀出散 T1911_.46.0121a04: 對空處。滅三種色如鳥出籠故言出。縁 T1911_.46.0121a05: 空故言散。雖縁空亦有觀慧。觀離欲是對 T1911_.46.0121a06: 識處。縁空多則散散名爲欲。特勝觀慧離 T1911_.46.0121a07: 是散心。故名離欲觀滅對無所有處。特勝 T1911_.46.0121a08: 觀慧。觀識若多若少皆無。故名觀滅。觀棄 T1911_.46.0121a09: 捨對非想非非想處。棄識處及無所有處。更 T1911_.46.0121a10: 有妙定名爲非想非非想。凡夫妄謂涅槃。 T1911_.46.0121a11: 佛弟子知其雖無麁煩惱而有細煩惱。而 T1911_.46.0121a12: 無愛味故稱淨禪。從無常至棄捨。皆名 T1911_.46.0121a13: 法念處。此十六法横竪對治法節節皆異。根 T1911_.46.0121a14: 本闇證功徳則薄如食無鹽。特勝功徳則重
T1911_.46.0121a17: 三十六物。證相亦總。通明修時細妙證時分 T1911_.46.0121a18: 明。華嚴亦有此名。大集辨寶炬陀羅尼。正 T1911_.46.0121a19: 是此禪也。請觀音亦是此意。修時三事通修。 T1911_.46.0121a20: 能發三明六通。又修寶炬時乃至入滅受 T1911_.46.0121a21: 想定。當知此門具八解脱三明六通。故名 T1911_.46.0121a22: 通明也。大集辨此五支名目。謂如心覺大覺 T1911_.46.0121a23: 思惟大思惟觀於心性。是名覺支。觀心行 T1911_.46.0121a24: 大行遍行。是爲觀支。如實知大知心動至心 T1911_.46.0121a25: 喜。是爲喜支。身安心安受於樂觸。是爲安 T1911_.46.0121a26: 支。心住大住不亂於縁。是名定支。初觀三 T1911_.46.0121a27: 事皆融。證時三事皆一。故名如心覺。覺於 T1911_.46.0121a28: 眞諦色息心泯一無異。又識俗諦皮肉骨 T1911_.46.0121a29: 等。皆有九十九重。覺五藏生五氣。亦見身 T1911_.46.0121b01: 中蟲戸行來言語無細不了。覺託胎初陰 T1911_.46.0121b02: 過去無明業是蝋。現在父母精血是泥。過去 T1911_.46.0121b03: 業不住故名印壞。現在託識名色具足。故 T1911_.46.0121b04: 名文成。住在生藏之下。熟藏之上。子腸中 T1911_.46.0121b05: 形甚微細。唯有一念妄想色心相依。如有 T1911_.46.0121b06: 如無如夢。業行力故自然能起一念思心 T1911_.46.0121b07: 感召其母。母便思青色呼聲 T1911_.46.0121b08: 此念力生一毫氣氣變爲水。水變爲血。血 T1911_.46.0121b09: 變爲肉。母氣出入。以相資潤便得成肝藏。 T1911_.46.0121b10: 向上成眼向下成手足大指。若思白色哭 T1911_.46.0121b11: 聲腥氣辛味。便成肺藏。上向爲鼻下向爲 T1911_.46.0121b12: 手足第二指。若思赤色語聲焦氣苦味。便成 T1911_.46.0121b13: 心藏。上向爲口下向爲手足第三指。若思 T1911_.46.0121b14: 黄色歌聲香氣甜味。便成脾藏。上向爲舌下 T1911_.46.0121b15: 向爲手足第四指。若思黒色吟聲臭氣鹹味。 T1911_.46.0121b16: 便成腎藏。上向爲耳下向成手足第五指。 T1911_.46.0121b17: 覺身分細微。例皆如此。思惟大思惟者。即 T1911_.46.0121b18: 是思惟眞俗也。觀於心性者。即是空也。若 T1911_.46.0121b19: 眞若俗同入心性。請觀音云。一一入於如實 T1911_.46.0121b20: 之際。如此覺支與上倍異。心行大行者。上 T1911_.46.0121b21: 覺支是解。今心行去是觀行。心行於世諦故 T1911_.46.0121b22: 名行。行眞諦故名大行。三事倶行故名遍 T1911_.46.0121b23: 行。心住者。於俗諦得一心。大住者。於眞 T1911_.46.0121b24: 諦得一心。不亂於縁者。雖見眞俗無量 T1911_.46.0121b25: 境界而於心不謬也。具明其相備如通明 T1911_.46.0121b26: 觀中廣説。發此定時見身息心同如芭蕉 T1911_.46.0121b27: 相無有堅實。是未到地相。見此三事同如 T1911_.46.0121b28: 泡沫相。是初禪。見三事同如浮雲相。是二 T1911_.46.0121b29: 禪。見三事同如影相。是三禪。見三事同如 T1911_.46.0121c01: 鏡像。是四禪。滅此三事皆空。滅空縁識滅 T1911_.46.0121c02: 識縁無所有。滅無所有縁非想非非想。滅 T1911_.46.0121c03: 非想非非想三種受想。而身證滅受之法。以 T1911_.46.0121c04: 成解脱。有俗觀故名亦有漏。有眞觀故 T1911_.46.0121c05: 名亦無漏。此禪事理既備階位具足。成論人 T1911_.46.0121c06: 應用此明道定入八解脱。於義爲便而 T1911_.46.0121c07: 不肯用。阿毘曇約八背捨。得有事理倶異 T1911_.46.0121c08: 外道。成倶解脱人。成論但有理無事 T1911_.46.0121c09: 倶解脱人。約外道禪爲事禪。亦應約十善 T1911_.46.0121c10: 爲戒世智爲慧。戒慧既異外道定何意同。 T1911_.46.0121c11: 是則客醫無客定八術不成。委論其相具
T1911_.46.0121c14: 壞法人修九想。一脹想。二壞想。三血塗想。 T1911_.46.0121c15: 四膿爛想。五青瘀想。六噉想。七散想。八骨 T1911_.46.0121c16: 想。九燒想。此人但求斷苦燒滅骨人。急取 T1911_.46.0121c17: 無學不欣事觀。既無骨人可觀。便無禪定 T1911_.46.0121c18: 神通變化願智頂禪。雖言燒滅實有身在。
T1911_.46.0121c21: 退戒還家毀失律儀。不失道共。俗人生 T1911_.46.0121c22: 謗言無聖法。佛言。欲飽起厭。不久當還更 T1911_.46.0121c23: 求出家。諸比丘不度。佛即度之便得羅漢。 T1911_.46.0121c24: 阿難問言。大徳。是學退無學退。答言。學退。 T1911_.46.0121c25: 若然即是世智斷惑慧解脱人。故得有退。 T1911_.46.0121c26: 非無漏智斷一品惑進一品解而有退也。 T1911_.46.0121c27: 若發此九想無諸禪功徳者。是壞法人也。 T1911_.46.0121c28: 若不壞法人九想者。從初脹想來住骨想。 T1911_.46.0121c29: 不進燒想。得有流光背捨勝處觀練薫修 T1911_.46.0122a01: 神通變化。一切功徳具足成倶解脱人也。若 T1911_.46.0122a02: 修時愛多觀外。見多觀身。見愛等内外觀。 T1911_.46.0122a03: 若發時準此可知。於坐禪中忽見死屍在 T1911_.46.0122a04: 地。言説方爾奄便那去。氣盡身冷神逝色變。 T1911_.46.0122a05: 無常所遷不簡豪賤。老少端醜無逃避處。 T1911_.46.0122a06: 慈父孝子無相代者。屍腥在地風吹日暴與 T1911_.46.0122a07: 本永異。或見一屍多屍是大不淨觀相。或 T1911_.46.0122a08: 滿一聚落一國土。或一屍色變。或多屍色變。 T1911_.46.0122a09: 死屍雖非九數。是諸想之本。故先説之。是 T1911_.46.0122a10: 等死屍顏色黯黒。身體洪直手足葩花。膖脹 T1911_.46.0122a11: T1911_.46.0122a12: 者自念。我身如是未離未脱 T1911_.46.0122a13: 復如是。是相發時。得一分定心黮黮安快。 T1911_.46.0122a14: 須臾之間見此脹屍。風吹日暴。皮肉破壞身 T1911_.46.0122a15: 體坼裂形色改異了不可識。是名壞相。又 T1911_.46.0122a16: 見坼裂之處血從中出。散溜塗漫處處斑駁。 T1911_.46.0122a17: 灌溢於地臭處蓬勃。是爲血塗相。又見膿 T1911_.46.0122a18: 爛流潰 T1911_.46.0122a19: 又見殘皮餘肉風日乾炙臭敗黮黵。半青半 T1911_.46.0122a20: 瘀 T1911_.46.0122a21: 狐狼鴟鷲之所噉食。紛葩鬪競爴裂拽挽。是 T1911_.46.0122a22: 爲噉相。又見頭手異處五藏分張不可收 T1911_.46.0122a23: 斂。是爲散相。又見二種骨。一帶膿膏。一純 T1911_.46.0122a24: 白淨 T1911_.46.0122a25: 時定心隨轉。 T1911_.46.0122a26: 説不可貲。不壞法人所觀齊此。未見此 T1911_.46.0122a27: 相愛染甚強。若見此已欲心都罷。懸不忍 T1911_.46.0122a28: 耐如不見糞猶能噉飯忽聞臭氣即便嘔 T1911_.46.0122a29: 吐。亦如捉淨法婆羅門而噉塗癰髓餅。槌 T1911_.46.0122b01: 頭自責我已了矣。若證此相。雖復高眉翠 T1911_.46.0122b02: 眼皓齒丹脣。如一聚尿粉覆其上。亦如爛 T1911_.46.0122b03: 屍假著繒綵。尚不眼視況當身近。雇鹿杖 T1911_.46.0122b04: 自害。況鳴抱婬樂。如是想者。是婬欲病之大 T1911_.46.0122b05: 黄湯。如貪食人審知猪猪盛屎之物。猶強 T1911_.46.0122b06: 喫噉。見猪蟲臭更能食不。前特勝力弱未 T1911_.46.0122b07: 決定除。今觀力強婬火疾滅。故云。九想觀成 T1911_.46.0122b08: 時六賊稍已除。及識愛怨詐兼知假實虚。 T1911_.46.0122b09: 如是厭患何但除欲。亦能發無漏亦成摩 T1911_.46.0122b10: 訶衍。釋論解死變想竟。仍説六波羅蜜四 T1911_.46.0122b11: 無量心。諸師咸云翻謬。今明菩薩修初想 T1911_.46.0122b12: 即具摩訶衍。故廣出諸法。後即云乃至燒 T1911_.46.0122b13: 想亦如是。那云脱落耶 T1911_.46.0122b14: 者。前三番是根本味淨。九想至一切處名爲 T1911_.46.0122b15: 觀。九次第定是練。師子奮迅是薫。超越是 T1911_.46.0122b16: 修。此四事定。今先明背捨。背捨又有總別。 T1911_.46.0122b17: 總共二乘別在菩薩。又背捨不定。或因中 T1911_.46.0122b18: 説果名背捨爲解脱。自有果中説因名解 T1911_.46.0122b19: 脱爲背捨。若定判者。斷惑究竟。事理具足。 T1911_.46.0122b20: 稱爲解脱。若惑未盡定未備 T1911_.46.0122b21: 者厭下地及自地淨潔五欲。捨者捨是著心。 T1911_.46.0122b22: 故名背捨。若破愛多發外相如前説。若 T1911_.46.0122b23: 破見多發内相。内相者即八背捨也。一内 T1911_.46.0122b24: 有色外觀色。乃至第八滅受想背捨。所言内 T1911_.46.0122b25: 有色外觀色者。不破不壞内色。内觀白骨 T1911_.46.0122b26: 皮肉而外觀死屍等。若修相具如禪門。今 T1911_.46.0122b27: 略示發相。行者忽見自身足指皮 T1911_.46.0122b28: 漸漸至膞至腰通身到頂。斯須洪直擧身 T1911_.46.0122b29: 脹急。五指葩花兩脚如柱。腰腹如甕頭如 T1911_.46.0122c01: 盆。處處臚脹如風滿韋嚢。此相發時或從 T1911_.46.0122c02: 脚至頂或從頂至脚。滿一繩床。皮急肉裂 T1911_.46.0122c03: 將欲綻潰。既潰膿流浸漬濕釋。又從頂至 T1911_.46.0122c04: 足皮肉自脱。唯白骨在。支節相柱𣫝然不動 T1911_.46.0122c05: 皮肉墮落聚在一處。猶如蟲聚汚穢鄙醜。 T1911_.46.0122c06: 若發此相深患其身。厭之如糞。何況妻子 T1911_.46.0122c07: 財寶而生悋惜。薩埵亡身鹿杖所害者。皆 T1911_.46.0122c08: 得斯觀。内不計我外不愛所低頭慚愧厭
T1911_.46.0122c11: 名内有色相。外觀色者。外見死屍。膖脹膿 T1911_.46.0122c12: 壞滿一聚落一國土。如前九想所觀不淨。 T1911_.46.0122c13: 故言外觀色。位在欲界定。此法増進見骨 T1911_.46.0122c14: 起四色。青黄白鴿。煜煜爚爚將發不發。青 T1911_.46.0122c15: 色青光乃至鴿色鴿光。状如流水。光籠骨 T1911_.46.0122c16: 人如塵霧鏡日。若心縁足光隨向下。若心 T1911_.46.0122c17: 縁頭光隨向上。以青光力映蔽十方。悉見 T1911_.46.0122c18: 青色。如須彌山隨方色一。乃至鴿色亦如 T1911_.46.0122c19: 是。若此光色將發不發。位在未到地定。如 T1911_.46.0122c20: 是薳久光應自發。若不發者。當攝心諦觀 T1911_.46.0122c21: 眉間放之便發。状如竹孔吐煙。初乃小小 T1911_.46.0122c22: 後乃散大。四色宛轉從眉間出遍照十方 T1911_.46.0122c23: 豁爾大明。一色亦有十功徳八觸五支正邪 T1911_.46.0122c24: 等相。初色發時名覺。分別八色名爲觀。昔 T1911_.46.0122c25: 雖知肉中有骨。不知骨中八色。昔所未 T1911_.46.0122c26: 見慶喜悲慚名爲喜支。此色發時深有樂 T1911_.46.0122c27: 法。心地恬愉名爲樂支。定心湛然安住不動 T1911_.46.0122c28: 黮黮轉深。空明智定信敬慚愧。不生謗毀 T1911_.46.0122c29: 離蓋相應。若冷煖等。叢叢皆無謬亂。故稱 T1911_.46.0123a01: 叢林。但此中動痒空明五支等相。心眼開明。 T1911_.46.0123a02: 法深樂重不同根本。亦異特勝通明。彼帶 T1911_.46.0123a03: 皮肉觸不通暢。今觸骨人其法深妙。若 T1911_.46.0123a04: 論邪相入八色者。或見青色不甚分明。斑 T1911_.46.0123a05: 駁不好即是邪相。七色亦如是。闇證無觀 T1911_.46.0123a06: 慧如夜多賊。今禪有觀如晝少僞設有易 T1911_.46.0123a07: 却。若三藏云。八色是色界法。觸欲界骨人。 T1911_.46.0123a08: 致諸功徳起。此依根本有漏。作如此説。大 T1911_.46.0123a09: 乘明戒定慧法悉不可盡。何以故。命朽戒 T1911_.46.0123a10: 謝無作不滅。定雖伏惑斷在不久。如蠱入 T1911_.46.0123a11: 身殘藏害命。即雖未死勢不久存。慧道無 T1911_.46.0123a12: 失初果七死。無漏湛然。當知戒定是無漏 T1911_.46.0123a13: 法。若爾。八色之光便是界外法也。若發此 T1911_.46.0123a14: 相。初背捨成位在初禪。成論云。兩背捨欲界 T1911_.46.0123a15: 攝 T1911_.46.0123a16: 過三界。毘曇云。初二背捨通欲界及二禪。 T1911_.46.0123a17: 淨背捨在四禪。言三禪樂多不立背捨。復 T1911_.46.0123a18: 有人言。三禪無勝處四禪無背捨。三家互 T1911_.46.0123a19: 異。今依釋論。初背捨二勝處初禪攝。既有 T1911_.46.0123a20: 五支驗是初禪也。二内無色以不淨心觀 T1911_.46.0123a21: 外色者。骨人是精血所成。應須呵滅析骨 T1911_.46.0123a22: 四微。大乘體法知骨從心生。心如幻化。骨 T1911_.46.0123a23: 人虚假骨人自滅。如好馬任人意。如好人 T1911_.46.0123a24: 共事去來無捩。骨人去已新法未來。喜多 T1911_.46.0123a25: 退墮。以不淨心但觀外色。外色者外死屍 T1911_.46.0123a26: 等。又外者骨人所放八色也。所以觀外色 T1911_.46.0123a27: 者。此去欲界猶近須觀外不淨。若修壞骨 T1911_.46.0123a28: 人別有觀法。今但論法發。忽見骨人自然 T1911_.46.0123a29: 消磨。但有八色及外不淨在。骨人滅時位在 T1911_.46.0123b01: 中間。又見八色與内淨法同時倶起。青黄 T1911_.46.0123b02: 等光更作一番増明。内淨喜樂一心四支功 T1911_.46.0123b03: 徳。轉勝於前。是爲二背捨位在二禪。三淨 T1911_.46.0123b04: 背捨身作證者。初禪二禪非遍身樂。四禪無 T1911_.46.0123b05: 樂何所爲證。成論人四禪共淨背捨。今以 T1911_.46.0123b06: 兩禪共淨背捨。既言三禪有遍身樂。可以 T1911_.46.0123b07: 爲證即是其初。成就在四禪。能具足勝處。 T1911_.46.0123b08: 故知淨背捨位在三禪也。淨者。釋論云。縁 T1911_.46.0123b09: 淨故淨。八色已是淨法。而未被淨縁瑩練。 T1911_.46.0123b10: 淨色極在四禪。此色起時瑩於八色更轉明 T1911_.46.0123b11: 淨。故言縁淨故淨。遍身受者。樂之極在三 T1911_.46.0123b12: 禪故。總此二禪爲淨背捨也。淨有四義。 T1911_.46.0123b13: 不淨不淨者。欲界之身已是不淨。而今膖脹 T1911_.46.0123b14: 故言不淨不淨。不淨淨者。除却皮肉諦觀 T1911_.46.0123b15: 白骨。無腹筋血如珂如貝。故言不淨淨。淨 T1911_.46.0123b16: 不淨者。是眉間所出八色光明。光明是淨未 T1911_.46.0123b17: 被練治。故言淨不淨也。淨淨是第三背捨。 T1911_.46.0123b18: 更被淨縁練治也。故言淨淨。四空背捨者。 T1911_.46.0123b19: 過一切色滅有對色。不念種種色。一切色 T1911_.46.0123b20: 是欲界内外色。有對是五根所對。此兩色前 T1911_.46.0123b21: 三背捨已滅。但有八色隨心轉變。故言種 T1911_.46.0123b22: 種色。呵色縁空更無別法。但入空定。若凡 T1911_.46.0123b23: 夫多染保著空定。聖人深心智慧利。直去不 T1911_.46.0123b24: 迴。故名背捨。苦縁空多則散。虚誑不實。 T1911_.46.0123b25: 捨空縁識識法相應。名識處背捨。又識生 T1911_.46.0123b26: 滅無常虚誑。無復所縁。但有能縁。故言無 T1911_.46.0123b27: 所有處。識處如癰。無所有處如瘡。捨識無 T1911_.46.0123b28: 識即是非想非非想。此無想猶有細煩惱。今 T1911_.46.0123b29: 捨能縁非想之受想。亦無復能滅之想。定 T1911_.46.0123c01: 法持身泯然無想。如氷魚蟄蟲。若以所滅 T1911_.46.0123c02: 爲名。與攀上厭下何異。今從能滅自地亦 T1911_.46.0123c03: 滅他地得名。故言滅受想背捨。具如修證 T1911_.46.0123c04: 中説。毘曇明得滅定是倶解脱。不得此一 T1911_.46.0123c05: 定但名慧解脱。成論得電光名慧解脱。具 T1911_.46.0123c06: 得世間禪名倶解脱。成論後四更無別法。 T1911_.46.0123c07: 以無漏心修此可然。前三何意無別法。而
T1911_.46.0123c10: 論宿習也。九次第定超越等約三藏者。無 T1911_.46.0123c11: 有凡人修於此定。故不論發宿習也。若 T1911_.46.0123c12: 約大乘亦應有此義。今所不論○次明大 T1911_.46.0123c13: 不淨觀發者。亦名大背捨。前所觀所發除 T1911_.46.0123c14: 欲皮肉。諦觀骨人死屍不淨。或一屍兩屍。 T1911_.46.0123c15: 城邑聚落不淨流溢等。但約自他正報。故言 T1911_.46.0123c16: 小不淨也。約此而論厭背。故名背捨。亦是
T1911_.46.0123c19: 淮池沼。絓是色法悉皆不淨。蟲膿流出臭處 T1911_.46.0123c20: 腥臊。舍如丘墓錢如死蛇。羹如屎汁飯如 T1911_.46.0123c21: 白蟲。衣如臭皮山如肉聚。池如膿河園林 T1911_.46.0123c22: 如枯骨。江海如汪穢。大經云。美羹作穢汁 T1911_.46.0123c23: 想即此觀也。於坐禪中忽如上見。見此大 T1911_.46.0123c24: 地無一好處。依正不復可貪。是名大不淨 T1911_.46.0123c25: 發也 T1911_.46.0123c26: 成勢不復擇薪。乃至江河亦能乾竭。初觀 T1911_.46.0123c27: 不淨。止一屍一國。婬心乍興乍廢。今定力已 T1911_.46.0123c28: 成厭惡亦盛。一切依正無非不淨。欲心永 T1911_.46.0123c29: 息。復次諸物有何定相。隨人果報感見不 T1911_.46.0124a01: 同。善業感淨色惡業感不淨色。如諸天寶 T1911_.46.0124a02: 地寶宮人中富樂。執諸瓦石變成金銀。善 T1911_.46.0124a03: 力所招依正倶淨。如僧護經所説。地獄獄 T1911_.46.0124a04: 相不同。或見身肉爲地爲他所耕。或見身 T1911_.46.0124a05: 如樹林衆所摧折。或身如山如屋如衣。凡 T1911_.46.0124a06: 一百二十種。皆惡業所感招不淨色。若執 T1911_.46.0124a07: 淨色保愛堅固。以大觀力破大著心。翻大 T1911_.46.0124a08: 顛倒成大不淨觀也。何以故。夫幻術法多 T1911_.46.0124a09: 是欺誑。神通法得其道理。凡一切物皆可轉 T1911_.46.0124a10: 變。如蘇蝋金鐵遇煖流變。如水遇冷成地。 T1911_.46.0124a11: 此得解觀契轉變之道。定力爾故。若根本但 T1911_.46.0124a12: 除下地著。不能除自地。若小大背捨未是 T1911_.46.0124a13: 無漏。但除下地自地著。若無漏縁通則下自 T1911_.46.0124a14: 上皆除著也。若人發大不淨入背捨亦大。 T1911_.46.0124a15: 初禪攝。若内無骨人外觀八色及依正兩 T1911_.46.0124a16: 報。縁境大故。名第二大背捨。二禪攝。若以 T1911_.46.0124a17: 大不淨入淨背捨亦大。乃至滅背捨亦如 T1911_.46.0124a18: 是。若論大勝處者。更熟背捨。令於縁轉變 T1911_.46.0124a19: 自在。大論明。鈍人修八背捨竟。方修勝處 T1911_.46.0124a20: 一切處。中根修三背捨竟。於四禪中修勝 T1911_.46.0124a21: 處等。上根祇修初背捨即修一切法也。今 T1911_.46.0124a22: 處中説。若多若少者。還約依正。一屍爲少 T1911_.46.0124a23: 二屍爲多。如是傳傳可解。一衣一食一山 T1911_.46.0124a24: 河爲少。無量衣食山河爲多。初修從少至 T1911_.46.0124a25: 多。今發亦應爾。若好若醜者。善業端正爲 T1911_.46.0124a26: 好。惡業鄙陋爲醜。此二皆於我美者爲好。 T1911_.46.0124a27: 於我惡者爲醜。此二皆有智慧爲好。皆有 T1911_.46.0124a28: 愚癡爲醜。此二富貴爲好。貧賤爲醜。如此 T1911_.46.0124a29: 好醜倶不淨。山河國土衣食屋宅。若好若醜 T1911_.46.0124b01: 倶不淨。又依正倶醜。骨人所放八色爲好。 T1911_.46.0124b02: 又八色亦醜被練爲好。好醜皆不淨。此兩勝 T1911_.46.0124b03: 處初禪攝。若内無色相。外觀色若多若少若 T1911_.46.0124b04: 好若醜。勝知勝見者。内滅骨人外有八色。
T1911_.46.0124b08: T1911_.46.0124b09:
T1911_.46.0124b12: 門人灌頂記 T1911_.46.0124b13: 勝知見者。此心勝色不爲色所縛。心能轉 T1911_.46.0124b14: 色。故言勝知也。勝見者。淨不淨等皆於己 T1911_.46.0124b15: 心自在。觀解成就。故言勝見也。此兩二禪 T1911_.46.0124b16: 攝。若勝處成時身尚不惜。況財物他身耶。上 T1911_.46.0124b17: 古賢人推位讓國還牛洗耳。皆是昔生經 T1911_.46.0124b18: 修此觀。自然成性無復愛染。不得此意 T1911_.46.0124b19: 貪之至死。何能忽榮棄位耶。後四勝處在 T1911_.46.0124b20: 四禪中成就。三禪樂多不能轉變。就聲聞 T1911_.46.0124b21: 法謂言如此。於菩薩法禪禪轉變。何得無 T1911_.46.0124b22: 耶。大論云青黄赤白。此從實法。瓔珞云地 T1911_.46.0124b23: 水火風此從假名。互得相攝。此四勝處内 T1911_.46.0124b24: 外色盡但有八色。唯有多少轉變。無有好 T1911_.46.0124b25: 醜轉變也。十一切處在四禪中。初禪覺觀 T1911_.46.0124b26: 多。二禪喜動。三禪樂動。不得廣普遍一切 T1911_.46.0124b27: 處。唯不動念慧則能廣普。以青遍十方十 T1911_.46.0124b28: 方皆青。餘色亦爾。故名一切處。若一切入 T1911_.46.0124b29: 者 T1911_.46.0124c01: 青黄本相不失相入。又不相濫。餘色相入 T1911_.46.0124c02: 亦如是。是名一切入。此乃内心放色遍一 T1911_.46.0124c03: 切處。那得以外樹葉爲縁遍一切處耶。内 T1911_.46.0124c04: 心無法安能轉變外樹葉耶。先能變心方 T1911_.46.0124c05: 能變葉耳。大論取優鉢羅華者。恐人不解 T1911_.46.0124c06: 借外喩内。不可執喩爲正義。若通明觀内 T1911_.46.0124c07: 無骨人不放八色。修勝處時當借外縁。 T1911_.46.0124c08: 或可應爾。不壞法人内自放不須外也 T1911_.46.0124c09: 復次菩薩修勝處具衆行者。若不達依正 T1911_.46.0124c10: 可起貪慳。此觀若明。身尚欲捨。況惜己物 T1911_.46.0124c11: 而貪他財。是則名檀。得如此觀不爲財 T1911_.46.0124c12: 色而破於戒。害彼財主引物自歸。欺詐百 T1911_.46.0124c13: 端而求全濟。決無此理。是則名尸。得此觀 T1911_.46.0124c14: 時若他觸惱及以侵奪。終不生瞋諍於糞 T1911_.46.0124c15: 穢。是則名忍。是觀成時不倚不淨屍身。不 T1911_.46.0124c16: 淨國土間退定心。是名精進。此觀能具觀 T1911_.46.0124c17: 練熏修。神通變化。願智頂等。是則名禪 T1911_.46.0124c18: 此觀時一切法能所皆不可得。不生不滅畢 T1911_.46.0124c19: 竟清淨。是則名慧。一切道定法門。皆於勝 T1911_.46.0124c20: 處轉變成就 T1911_.46.0124c21: 門隨心即成。如快馬破陣亦自制住。是時 T1911_.46.0124c22: 明淨無復魔事。心使於魔魔不能破心也。 T1911_.46.0124c23: 行四三昧人若發得此法。多轉入五品弟 T1911_.46.0124c24: 子位。何故爾。助道力大能疾近清涼池。齊 T1911_.46.0124c25: 此是發觀禪。亦是發摩訶衍禪相。若練熏 T1911_.46.0124c26: 修凡夫尚不得學無發可論。若別出經論 T1911_.46.0124c27: 故不俟言也
T1911_.46.0125a01: 天上樂。善修得解定心分明。無一衆生不 T1911_.46.0125a02: 得樂者。初躡躡細靜後轉深定。但所縁有 T1911_.46.0125a03: 三。若縁親人得樂名廣。中人名大。怨人 T1911_.46.0125a04: 名無量。又縁一方衆生得樂名廣。四維名 T1911_.46.0125a05: 大。十方名無量。此定有隱沒不隱沒。若心 T1911_.46.0125a06: 縁衆生。決定作得樂想心甚分明。而所縁 T1911_.46.0125a07: 處不見衆生得受於樂。是内不隱沒而外 T1911_.46.0125a08: 隱沒。復有内心明淨外見得樂。是爲内外 T1911_.46.0125a09: 倶不隱沒。若先得此定後發五支功徳者。 T1911_.46.0125a10: 初覺衆生悉皆得樂。心與定合自心亦樂。 T1911_.46.0125a11: 善修得解。名覺支。分別得樂。或人中天上 T1911_.46.0125a12: 無量差品皆悉明了。名觀支怨親平等無復 T1911_.46.0125a13: 畏怨憂親之苦。名喜支。喜支動息心神愉 T1911_.46.0125a14: 懌亦如所縁得樂之相。名樂支。定法轉深持 T1911_.46.0125a15: 心不動。名一心支。此名同根本而法味永 T1911_.46.0125a16: 異。如糖蜜和水冷同味別。若發單根本報 T1911_.46.0125a17: 止梵衆梵輔。若得慈定則報爲梵王。其果 T1911_.46.0125a18: 既勝因亦大矣。若先得根本後加慈定。根 T1911_.46.0125a19: 本益深也。又於慈定中發二禪内淨四支 T1911_.46.0125a20: 成就。又發三禪樂具五支成就。又發四禪 T1911_.46.0125a21: 一一與諸禪相應。支林具足而法味倍増。 T1911_.46.0125a22: 如前喩。但慈心本縁他得樂。内受樂定外 T1911_.46.0125a23: 見他樂。此相齊三禪。四禪但見他得樂内 T1911_.46.0125a24: 無樂受。以捨苦樂故。是爲小乘。如此分 T1911_.46.0125a25: 別。佛或時破執爲縁言。慈心福至遍淨。悲 T1911_.46.0125a26: 心福至空處。喜心福至識處。捨心福至不 T1911_.46.0125a27: 用處。但菩薩恒與慈悲倶。何地而無慈悲。 T1911_.46.0125a28: 慈悲熏一切善豈止齊三禪耶。此一往語 T1911_.46.0125a29: 耳。若先發根本後發慈定亦如是。然皆闇
T1911_.46.0125b03: 依之慈附起不濫。此定既有觀慧慈定亦 T1911_.46.0125b04: 不隱沒。五支法味倍勝根本。或因慈定而 T1911_.46.0125b05: 發特勝通明。此之慈定亦不隱沒禪味亦 T1911_.46.0125b06: 深。或因慈定發小大不淨。不淨取衆生破 T1911_.46.0125b07: 壞相。則無衆生可縁誰得此樂。雖無衆生 T1911_.46.0125b08: 有漏中樂而有涅槃樂。是發法縁慈也。問。 T1911_.46.0125b09: 慈縁衆生淨相無瞋惱。取其好相。不淨觀 T1911_.46.0125b10: 破壞衆生。取其惡相云何相發。答。此亦無 T1911_.46.0125b11: 妨。如雖見不淨。不妨又見淨人端正衣 T1911_.46.0125b12: 裳。雖生慈定不妨不淨。慈定亦能莊嚴背 T1911_.46.0125b13: 捨等。使功徳倍深勝單發不淨。或互相發
T1911_.46.0125b16: 發。即成亦有漏亦無漏。附不淨發即成無 T1911_.46.0125b17: 漏。因縁不同。慈定等深淺。百千萬種不可 T1911_.46.0125b18: 稱説。譬如欲界四大色造種種地。青黄赤白 T1911_.46.0125b19: 高下不同。造種種樹木草果。甘苦辛酸藥毒 T1911_.46.0125b20: 香臭。造種種人。端醜聰鈍貧富善惡。造種 T1911_.46.0125b21: 種禽獸。毛角飛走。無邊種類差品不混。各 T1911_.46.0125b22: 隨性分任力所能。如薄福人但資稗粟。不 T1911_.46.0125b23: 信有甘蔗蒲桃。色界淨法亦復如是。轉變 T1911_.46.0125b24: 支林種種滋味。更相添糅而不混和。乃至四 T1911_.46.0125b25: 無量心彌復曠大。何以故。衆生無量故想其 T1911_.46.0125b26: 得樂亦復無量。諸法無量附諸法發支味亦 T1911_.46.0125b27: 無量。不可稱計。衆生薄福不信禪定。設信 T1911_.46.0125b28: 一法不信無量功徳。如山左不識珍羞。井 T1911_.46.0125b29: 蛙之非海若。甚可憐愍。其能信者知聖境
T1911_.46.0125c05: 即是有支。有能含果此有由取。以心取善 T1911_.46.0125c06: 惡而得有有。若不取者亦無此有。故知有 T1911_.46.0125c07: 從取生。復知取從愛起。愛故可取。如愛 T1911_.46.0125c08: 色死取不愛則不取。愛因受生。由領受善 T1911_.46.0125c09: 惡所以愛生若無領受愛則不生。又觀受 T1911_.46.0125c10: 由於觸。六塵來觸六根故得有受。無觸則 T1911_.46.0125c11: 無受。經云。六觸因縁生諸受。故受由於觸。 T1911_.46.0125c12: 又知觸由諸入門。若無六識統六根則不 T1911_.46.0125c13: 能渉入諸塵而生於觸。觸由於入入由 T1911_.46.0125c14: 名色。若但有色色不能觸如死人。若但有 T1911_.46.0125c15: 名名亦無觸如盲聾人。色心合故則有於 T1911_.46.0125c16: 觸。色即色陰。心即四陰。了別此色名識陰。 T1911_.46.0125c17: 領納此色名受陰。行起貪瞋名想行兩陰。 T1911_.46.0125c18: 五陰具足故有覺觸。當知觸由名色。名色 T1911_.46.0125c19: 由初託胎識。初託胎名歌羅邏。此時即具 T1911_.46.0125c20: 三事。一命二燸三識。是中有報風依風名爲 T1911_.46.0125c21: 命。精血不臭不爛名爲燸。是中心意名爲 T1911_.46.0125c22: 識。由識託胎故有凝酥薄酪。六皰開張名 T1911_.46.0125c23: 色和合。當知名色豈不由識。識由業行。過 T1911_.46.0125c24: 去持五戒善業。業使人中受名色。過去破 T1911_.46.0125c25: 五戒惡業。業使三塗受。故知識由於業業 T1911_.46.0125c26: 即行也。行由無明癡愛。造作衆行使識流 T1911_.46.0125c27: 轉。從過去來今。從今愛取縁有。有能含 T1911_.46.0125c28: 果招未來生死。三世因縁空無有主。如是 T1911_.46.0125c29: 思惟觀智起時。人我邪計即破。定心怗怗從 T1911_.46.0126a01: 麁入細。欲界未到。乃至根本五支功徳次第 T1911_.46.0126a02: 而起。覺因縁空無有主。名覺支。三世流轉 T1911_.46.0126a03: 更相因頼。明識無差。名觀支。得因縁智深 T1911_.46.0126a04: 識三世豈不欣幸。名喜支。定法持心恬 T1911_.46.0126a05: 愉美妙。名樂支。定心湛然無縁無念。名一 T1911_.46.0126a06: 心支。此因縁三昧是慧性。此慧明故即發根 T1911_.46.0126a07: 本。或根本與因縁相和。法味淳濃不同單 T1911_.46.0126a08: 發五支。此三昧亦有隱沒不隱沒。若内心但 T1911_.46.0126a09: 解因縁法不生我倒者。但與根本相應。 T1911_.46.0126a10: 闇有此解名爲隱沒。若三昧發時其心明 T1911_.46.0126a11: 淨。見歌羅邏五皰開張生處住處。亦見行業 T1911_.46.0126a12: 善惡所爲好醜。亦見未來生死之事三世分 T1911_.46.0126a13: 明。是名不隱沒相。此二皆有空明十法成 T1911_.46.0126a14: 就。是名根本由因縁發。乃至特勝通明背 T1911_.46.0126a15: 捨等隱沒不隱沒。由因縁發亦復如是。若 T1911_.46.0126a16: 因根本發因縁者。忽於定中思惟根本諸 T1911_.46.0126a17: 定。皆是因縁所成。所成能成即是有。此麁細 T1911_.46.0126a18: 住含炎魔兜率天有。有生必有死。欲界定 T1911_.46.0126a19: 亦是因縁有。有則含果應受化樂天生。生 T1911_.46.0126a20: 則有死。未到定亦是因縁有。有則含果應 T1911_.46.0126a21: 受魔天有。初禪相應即含彼有。乃至非想 T1911_.46.0126a22: 非非想亦如是。如是等有皆由於取。取初 T1911_.46.0126a23: 禪相如前二十五方便中。種種希望取其相 T1911_.46.0126a24: 貎。故知有由於取取又由於愛。以聞人説 T1911_.46.0126a25: 初禪功徳而生愛味。又知此愛由受。以聞 T1911_.46.0126a26: 彼功徳而領受之。而起愛也。又知此受由 T1911_.46.0126a27: 入入即是根。無根入無所受。受又由觸塵 T1911_.46.0126a28: 觸故有入。觸由名色。五陰合故有觸。名色 T1911_.46.0126a29: 由初識三事。三事由業而來受身。業由無 T1911_.46.0126b01: 明致有生識乃至老死。上至非想下至麁 T1911_.46.0126b02: 住。皆識十二因縁一一明了。乃至特勝通明
T1911_.46.0126b05: 昧名耳。三世推尋雖是慧性猶名停心。心 T1911_.46.0126b06: 得停住如密室無風。可作念處觀也。念 T1911_.46.0126b07: 處觀成方名聞慧。聞慧乃是理觀。如富那領 T1911_.46.0126b08: 解云。我已解已知汝云何知。若知無明不 T1911_.46.0126b09: 起取有。即聞慧意。此因縁觀在念處前未 T1911_.46.0126b10: 有是力。故屬事觀也。此因縁門隨機不同。 T1911_.46.0126b11: 瓔珞明十種大集明果報一念。諸師多傳 T1911_.46.0126b12: 三世。龍樹作中論初明因縁品。論師謂攝 T1911_.46.0126b13: 法不盡不以因縁爲宗。但是世諦。破因 T1911_.46.0126b14: 縁盡是眞諦。故以二諦爲宗。今言何品非 T1911_.46.0126b15: 世諦而皆破盡。此乃通途非別意也。論初通 T1911_.46.0126b16: 觀因縁。次染染品等別破愛取支。六情品別 T1911_.46.0126b17: 破苦支。乃至後兩品別出聲聞觀因縁。通 T1911_.46.0126b18: 別等意皆觀因縁。豈不以因縁爲宗。北師 T1911_.46.0126b19: 取後品中救義。六因四縁爲宗。此乃是生滅 T1911_.46.0126b20: 因縁。後兩品意非論正宗。佛去世後人根轉 T1911_.46.0126b21: 鈍。取著因縁決定相不解佛意。故作此論 T1911_.46.0126b22: 明十二因縁觀門也。今既發因縁法故約
T1911_.46.0126b25: 作諸白業及不動業。成三善界。若轉無明 T1911_.46.0126b26: 爲生滅明。名下智觀得聲聞菩提。轉有漏 T1911_.46.0126b27: 行爲出世助道行。七種學人殘業未盡猶 T1911_.46.0126b28: 生善界。若無學用無漏業及著眞諦愛。與 T1911_.46.0126b29: 根本無明合。生方便土受彼名色。於彼愛 T1911_.46.0126c01: 瞋而起取有。是聲聞界。若翻無明爲不生 T1911_.46.0126c02: 不滅之明。是則中智得縁覺菩提。請觀音云。 T1911_.46.0126c03: 觀十二因縁如夢幻芭蕉成縁覺道。意在 T1911_.46.0126c04: 於此。轉有漏行爲無漏助道。結業盡不盡 T1911_.46.0126c05: 同前。是爲縁覺界。若轉無明爲般若轉 T1911_.46.0126c06: 不善行爲五度。以未發眞猶具界内十二 T1911_.46.0126c07: 因縁。是六度界。若轉無明爲空慧轉行爲 T1911_.46.0126c08: 六度。六七地前斷惑未盡皆同前。斷盡生 T1911_.46.0126c09: 彼福慧小勝耳。是名中智觀得通教菩提。 T1911_.46.0126c10: 若轉無明爲次第明轉行爲歴別行。十信 T1911_.46.0126c11: 住斷未盡。十行向斷盡。皆同前。是名上智 T1911_.46.0126c12: 觀故得別教菩提。若轉無明爲佛智明。從 T1911_.46.0126c13: 初發心知十二縁是三佛性。若通觀十二 T1911_.46.0126c14: 縁眞如實理。是正因佛性。觀十二因縁智 T1911_.46.0126c15: 慧。是了因佛性。觀十二縁心具足諸行。是 T1911_.46.0126c16: 縁因佛性 T1911_.46.0126c17: 行有即縁因佛性。識等七支即正因佛性。何 T1911_.46.0126c18: 以故。苦道是生死變生死身即法身 T1911_.46.0126c19: 闇法轉無明爲明 T1911_.46.0126c20: 脱。即三道是三徳。性得因時不縱不横。名 T1911_.46.0126c21: 三佛性。修得果時不縱不横。如世伊字。名 T1911_.46.0126c22: 三徳涅槃。淨名云。一切衆生即大涅槃。即是 T1911_.46.0126c23: 佛即是菩提。乃此意也。是名上上智觀得 T1911_.46.0126c24: 佛菩提。若五品未斷同學人。鐵輪長別苦 T1911_.46.0126c25: 海同無學。雖復變易五根生福逈異。釋論 T1911_.46.0126c26: 云。二乘受法性身諸根闇鈍。以其於佛道 T1911_.46.0126c27: 紆迴故。若別圓能破無明直開苦道如實 T1911_.46.0126c28: 之法。從實法得實報。直於行有具足諸 T1911_.46.0126c29: 行。感得依正無有罣礙。根利福深不同中 T1911_.46.0127a01: 下。若三賢十聖住於果報。悉成就彼十二因 T1911_.46.0127a02: 縁。等覺餘有一生因縁在。若最後窮無明 T1911_.46.0127a03: 源 T1911_.46.0127a04: 故名究竟法身。行有盡名究竟解脱。雖言 T1911_.46.0127a05: 斷盡無所可斷不思識斷。不斷無明愛取 T1911_.46.0127a06: 而入圓淨涅槃。不斷名色七支而入性淨 T1911_.46.0127a07: 涅槃。不斷行有善惡而入方便淨涅槃。淨 T1911_.46.0127a08: 名云。以五逆相而得解脱亦不縛不脱。如 T1911_.46.0127a09: 此而推。十二因縁即是一切無量佛法。是 T1911_.46.0127a10: 名不可思識境也。復次十二縁對法華中十 T1911_.46.0127a11: 如者。如是性對無明。淨名云。若知無明性 T1911_.46.0127a12: 即是明性。如是相對行。體對識等七支。力 T1911_.46.0127a13: 對愛取。作對有因。又是無明愛取之習因。 T1911_.46.0127a14: 縁對行有。果對無明生智慧習果。報對行 T1911_.46.0127a15: 有五種涅槃。本對三道三種佛性。末對三徳 T1911_.46.0127a16: 涅槃復次對十境者。十法界陰入病患兩境 T1911_.46.0127a17: 對識等七支。煩惱見慢等境對無明愛取業 T1911_.46.0127a18: 魔禪二乘菩薩等對行有等支。復次十二因 T1911_.46.0127a19: 縁十如十境。在異心中是生滅思議。在一 T1911_.46.0127a20: 念心中是不生不滅不可思議。華嚴云。十二 T1911_.46.0127a21: 因縁在一念心中。大集云。十二因縁一人一 T1911_.46.0127a22: 念悉皆具足。此猶存略。若一人一念悉皆具 T1911_.46.0127a23: 足十界十如十二因縁。乃可稱爲摩訶衍不 T1911_.46.0127a24: 可思議十二因縁耳。問。十二門論云。縁法實 T1911_.46.0127a25: 無生。若謂爲生者爲在一心中。爲在衆 T1911_.46.0127a26: 心中亦可得言在一念耶。答。華嚴云。一 T1911_.46.0127a27: 中無量無量中一。大品云。一切法趣無明是 T1911_.46.0127a28: 趣不過。乃至一切法趣老死。今説一心具 T1911_.46.0127a29: 十二因縁。當有何咎。復次言一念。不同世 T1911_.46.0127b01: 人取著一異定相一念。乃是非一非異而論 T1911_.46.0127b02: 一耳。譬如泯法覆心一念之中夢無量世
T1911_.46.0127b05: 此非眞正。故華嚴云菩提心魔即此意也。 T1911_.46.0127b06: 若依不思議十二因縁起慈悲。覆度一切。 T1911_.46.0127b07: 是名眞正。拔苦有二。一拔十法界無明愛 T1911_.46.0127b08: 取行有五種因苦。二拔十法界識名色七種 T1911_.46.0127b09: 果苦。慈與樂亦爾。謂與十法界觀無明愛 T1911_.46.0127b10: 取成慧行正道。轉行有成行行助道。是名 T1911_.46.0127b11: 與樂因。觀十界名色七支皆安樂性。即大 T1911_.46.0127b12: 涅槃不可復滅。名與樂果。約此四義起 T1911_.46.0127b13: 四弘誓。未度令度。度十界七支生死之苦。 T1911_.46.0127b14: 未解令解。解十界無明愛取行有五支之 T1911_.46.0127b15: 集。未安令安。安十界無明愛取行有正助之 T1911_.46.0127b16: 道。未得涅槃。令得識等七支安樂涅槃也
T1911_.46.0127b21: 不自不他不共不無因。當知十界悉無生 T1911_.46.0127b22: 也。竪破十界行有見思塵沙無知無明不生。 T1911_.46.0127b23: 乃至四十二品不生不生。名大涅槃。善知通 T1911_.46.0127b24: 塞者。達因縁眞名通。起見思著爲塞。沈 T1911_.46.0127b25: 眞爲不通達因縁事爲不塞。於三道起 T1911_.46.0127b26: 法愛爲塞。達因縁中理名爲通。若於番 T1911_.46.0127b27: 番起無明愛取行有爲失。若於番番悉有 T1911_.46.0127b28: 智慧名得。或直就有作等四種苦集論塞。 T1911_.46.0127b29: 四種道滅爲通。或直就三假故爲塞。破三 T1911_.46.0127c01: 假無生爲通。通惑既爾別惑亦然。或直就
T1911_.46.0127c04: 切受法皆名爲受。一切識法皆名爲心。一切 T1911_.46.0127c05: 想行皆名爲法。若別論。名色支中取色。六 T1911_.46.0127c06: 入中取五入。觸中取五觸五受。生死支各 T1911_.46.0127c07: 取色分。皆名身念處攝。名色支中取識分。 T1911_.46.0127c08: 六入中取意入。生死支各取識分。皆名心 T1911_.46.0127c09: 念處攝。無明行名色支中取想行。觸支中取 T1911_.46.0127c10: 法觸。愛支取支有支生支中取想行。死支中 T1911_.46.0127c11: 亦取想行。皆法念處攝。或時云 T1911_.46.0127c12: 愛。愛是汚穢五陰。若現在論。無明法念處攝。 T1911_.46.0127c13: 行法攝。識心攝。名色身心兩攝。六入縁六 T1911_.46.0127c14: 塵。塵法攝。入身攝。觸法攝。受還受攝。愛汚 T1911_.46.0127c15: 穢身心兩攝。取法攝。有行攝。生是色起死是 T1911_.46.0127c16: 色滅法攝。問。數人説生死皆是不相應行。秖 T1911_.46.0127c17: 應法念處攝。云何通三念處。答。大經云。此 T1911_.46.0127c18: 五陰滅彼五陰續生。如蝋印印泥印壞文成。
T1911_.46.0127c21: 名身念處。觀諸因縁通別諸受。非苦非樂 T1911_.46.0127c22: 雙照苦樂。名受念處。觀諸因縁通別心識。 T1911_.46.0127c23: 非常非無常雙照常無常。是心念處。觀諸 T1911_.46.0127c24: 因縁通別想行。非我非無我雙照我無我。 T1911_.46.0127c25: 是法念處。此四能破十二因縁中八種顛倒。 T1911_.46.0127c26: 八顛倒轉成四枯四榮。亦是非枯非榮中間。 T1911_.46.0127c27: 入涅槃見佛性也。勤觀此四名正勤。乃 T1911_.46.0127c28: 至八道如前説。觀根本無四句。不生不滅即 T1911_.46.0127c29: 畢竟空。此空具十八空。十八空祇是一空。方 T1911_.46.0128a01: 等云。小空大空皆歸一空。大品云。一獨空。 T1911_.46.0128a02: 是名空解脱門。皆入此空不取法性四相。
T1911_.46.0128a05: 法住大涅槃。是名無相解脱門。是大涅槃 T1911_.46.0128a06: 非修非作。非自故非因。非他故非縁。不 T1911_.46.0128a07: 共故非合。非無因故非離。無修無得名 T1911_.46.0128a08: 無作解脱門。對治助道者。前道品直縁理。 T1911_.46.0128a09: 轉無明愛取以爲明。雖具正慧不能得 T1911_.46.0128a10: 入。何以故。無明愛取是理惡與理慧相持。 T1911_.46.0128a11: 復有行有事惡助覆理慧。如賊多我一故 T1911_.46.0128a12: 須加修行有事善助開涅槃門。若起慳貪 T1911_.46.0128a13: 行有轉爲布施行有。則檀度善根生。若破戒 T1911_.46.0128a14: 行有起轉爲持戒行有。尸善根生。若瞋恚行 T1911_.46.0128a15: 有起。轉爲忍辱行有。羼提善根生。若懈怠行 T1911_.46.0128a16: 有起。轉爲精進行有。毘梨耶善根生。若散動 T1911_.46.0128a17: 行有起。轉爲禪定行有。支林功徳生。若愚癡 T1911_.46.0128a18: 行有起。轉爲覺悟無常苦空行有。故事慧 T1911_.46.0128a19: 分明助破理惑。若有一蔽則不見理。況復 T1911_.46.0128a20: 六耶。今但破強者弱則隨去。助道力深成 T1911_.46.0128a21: 辦一切功徳。調伏諸根滿足六度。具佛 T1911_.46.0128a22: 威儀十力無畏乃至相好等。如前説自思作 T1911_.46.0128a23: 之。又佛威儀者。佛坐道場轉法輪入涅槃。皆 T1911_.46.0128a24: 約十二因縁。大品云。若能深觀十二因縁。 T1911_.46.0128a25: 即是坐道場。道場有四。若觀十二因縁生 T1911_.46.0128a26: 滅究竟。即三藏佛坐道場木樹草座。若觀十 T1911_.46.0128a27: 二因縁即空究竟。通教佛坐道場七寶樹天 T1911_.46.0128a28: 衣座。若觀十二因縁假名究竟。別教舍那佛 T1911_.46.0128a29: 坐道場七寶座。若觀十二因縁中究竟。是圓 T1911_.46.0128b01: 教毘盧遮那佛坐道場虚空爲座。當知大小 T1911_.46.0128b02: 道場。不出十二因縁觀也。又諸佛皆於此 T1911_.46.0128b03: 觀而轉法輪。若寂滅道場七處八會。爲利 T1911_.46.0128b04: 根菩薩説十二因縁不生不滅。亦名爲假 T1911_.46.0128b05: 名亦名中道義。若鹿苑爲鈍根弟子説十 T1911_.46.0128b06: 二因縁生滅相。若方等十二部經。説十二因 T1911_.46.0128b07: 縁生滅即空即假即中。若摩訶般若説十二 T1911_.46.0128b08: 因縁即空即假即中。若法華説十二因縁即 T1911_.46.0128b09: 中。捨三方便也。若涅槃説十二因縁。具足 T1911_.46.0128b10: 四意皆有佛性。如乳有醍醐性。四教五味 T1911_.46.0128b11: 不同。皆是約十二因縁善巧分別隨機示 T1911_.46.0128b12: 導耳。又復置毒乳中。是涅槃約十二因縁 T1911_.46.0128b13: 明不定教。又復我説初成道十方菩薩。已 T1911_.46.0128b14: 問此義。即涅槃中約十二因縁有祕密教。 T1911_.46.0128b15: 所以者何。初爲鈍根弟子。説十二因縁生滅 T1911_.46.0128b16: 相。別有利根菩薩在座。密聞十二因縁不 T1911_.46.0128b17: 生滅相。即悟佛性得無生忍。此祕密意也。 T1911_.46.0128b18: 此乃同居土中轉法輪相。又諸佛皆於此觀 T1911_.46.0128b19: 而般涅槃。若約鈍根無明滅。乃至老死滅。正 T1911_.46.0128b20: 習倶盡者。是三藏佛有餘無餘涅槃。約即空 T1911_.46.0128b21: 觀無明滅乃至老死滅。是通教佛有餘餘 T1911_.46.0128b22: 涅槃。約因縁假名中道觀無明滅乃至老死 T1911_.46.0128b23: 滅。是別教佛常樂我淨涅槃。約十二因縁。三 T1911_.46.0128b24: 道即三佛性。亦三涅槃。涅槃名諸佛法界。是 T1911_.46.0128b25: 圓教遮那佛四徳涅槃。此是同居土示涅槃 T1911_.46.0128b26: 相。有四種。出像法決疑經。方便實報二土 T1911_.46.0128b27: 成道轉法輪入涅槃。亦應可解。是名十二因
T1911_.46.0128c01: 明善行不動行愛取有所致也。若翻無明愛 T1911_.46.0128c02: 取起生滅智者。即三藏中慧解脱賢聖位行 T1911_.46.0128c03: 高下也。若轉行有起觀練熏修行行功徳。 T1911_.46.0128c04: 即是三藏倶解脱賢聖位行高下也。小大迦 T1911_.46.0128c05: 羅類此可知。翻五度成於行有。般若翻無 T1911_.46.0128c06: 明愛取調伏諸根。即有三僧祇位也。若翻 T1911_.46.0128c07: 無明愛取體達即眞翻行有修六度如空 T1911_.46.0128c08: 種樹。即有四忍位行高下也。翻無明愛取 T1911_.46.0128c09: 生道種智。翻行有成歴劫修行諸度。神通 T1911_.46.0128c10: 淨佛國土成就衆生。即有六輪位行高下。 T1911_.46.0128c11: 若翻無明愛取即是熾然三菩提燈者。即有 T1911_.46.0128c12: 圓教六即位高下。十二因縁一人一念悉皆 T1911_.46.0128c13: 具足。癡如虚空不可盡。乃至老死如虚空 T1911_.46.0128c14: 不可盡。空則無有盡與不盡。空則是大乘。 T1911_.46.0128c15: 十二門論云。空名大乘。普賢文殊大人所乘 T1911_.46.0128c16: 故名大乘。大品云。是乘不動不出。若人欲 T1911_.46.0128c17: 使法性實際出者。是乘亦不動不出。大經 T1911_.46.0128c18: 云。一切衆生即是一乘。如此等名理即是。 T1911_.46.0128c19: 由理即是得有名字即是。從初發心聞 T1911_.46.0128c20: 説大乘知衆生即是佛。心謬取著故不能 T1911_.46.0128c21: 觀行。如蟲食木偶得成字。由名字故得 T1911_.46.0128c22: 有觀行。如前所説七番觀法。通達無礙即 T1911_.46.0128c23: 是行處。由觀行故得有相似發得初品止 T1911_.46.0128c24: 是圓信。二品讀誦扶助信心。三品説法亦助 T1911_.46.0128c25: 信心。此三皆乘急戒緩。四品少戒急五品事 T1911_.46.0128c26: 理倶急。進發諸三昧陀羅尼得六根清淨。 T1911_.46.0128c27: 入鐵輪位也。由相似故得有分證三道即 T1911_.46.0128c28: 三徳豁然開悟。見三佛性住三涅槃入祕 T1911_.46.0128c29: 密藏。清淨妙法身湛然應一切。乃至等覺悉 T1911_.46.0129a01: 是分證即。轉無明生智慧明。如初日月乃 T1911_.46.0129a02: 至十四日月。轉行有生解脱。如十六日月 T1911_.46.0129a03: 乃至二十九日月。所有識名色法身。漸漸顯 T1911_.46.0129a04: 現猶如月體。由分證故得有究竟。三徳圓 T1911_.46.0129a05: 滿究竟般若。妙極法身。自在解脱。過茶無 T1911_.46.0129a06: 字可説也。故知小大次位。皆約十法界十 T1911_.46.0129a07: 二因縁也。若寂滅眞如有何次位。初地即二 T1911_.46.0129a08: 地。地從如生。如無有生。或從如滅。如無 T1911_.46.0129a09: 有滅。一切衆生即大涅槃不可復滅。有何 T1911_.46.0129a10: 次位高下大小耶。不生不生不可説。有因 T1911_.46.0129a11: 縁故亦可得説。十因縁法爲生作因。如 T1911_.46.0129a12: 畫虚空方便種樹。説一切位耳。若人不 T1911_.46.0129a13: 知上諸次位。謬生取著成増上慢。即菩薩 T1911_.46.0129a14: 栴陀羅。安忍者。觀十界因縁。當起種種遮 T1911_.46.0129a15: 道法。所謂三障四魔種種違順。業魔禪二乘 T1911_.46.0129a16: 菩薩行行等法。皆從行有兩支起。若能安忍 T1911_.46.0129a17: 即能成就如來行有功徳。所謂六根清淨之 T1911_.46.0129a18: 報相也。煩惱障發者。所謂貪瞋邪計深利諸 T1911_.46.0129a19: 見慢二乘通別三藏等菩薩慧行等。悉是無 T1911_.46.0129a20: 明愛取支中發。若能了達安忍則開佛知見。 T1911_.46.0129a21: 報障發者。所謂種種陰界入種種八風種種 T1911_.46.0129a22: 病患。即是七支中發。若知即是佛性。不動 T1911_.46.0129a23: 轉取捨猶如虚空。是則不斷生死而入涅 T1911_.46.0129a24: 槃。不破壞陰入而顯眞實法身也。能如是 T1911_.46.0129a25: 通達則於三障無礙。住忍辱地柔和善順。 T1911_.46.0129a26: 而不卒暴心亦不驚。是名安忍心成。如聲 T1911_.46.0129a27: 聞若住忍法。終不退作五逆闡提。菩薩住 T1911_.46.0129a28: 堪忍地。終不起障道重罪也。無順道法愛 T1911_.46.0129a29: 者。一似二眞。菩薩從初伏忍入柔順忍。發 T1911_.46.0129b01: 鐵輪似解功徳不染三法。所謂相似智慧功 T1911_.46.0129b02: 徳法性。以智慧有無明愛取故。以功徳有 T1911_.46.0129b03: 行有業故。以法性有名色生死故皆不應 T1911_.46.0129b04: 著。若於三法生愛。不入菩薩位不墮二 T1911_.46.0129b05: 乘。是名頂墮。亦名順道。觀無明愛取順慧 T1911_.46.0129b06: 行道。觀行有順行行道。觀識等順法性 T1911_.46.0129b07: 道。順三道故不墮聲聞地。愛三道故不 T1911_.46.0129b08: 入菩薩地。云何起愛。如入薝蔔林不嗅 T1911_.46.0129b09: 餘香。菩薩唯愛諸佛功徳。不復念有二乘 T1911_.46.0129b10: 及餘方便道。是名爲愛。愛故不能變無明 T1911_.46.0129b11: 愛取爲眞明。不能變行有爲妙行。不能 T1911_.46.0129b12: 顯識色爲法身。三道不轉豈入菩薩位。若 T1911_.46.0129b13: 不著相似三法無順道愛者。則無量衆罪 T1911_.46.0129b14: 除清淨心常一。如是尊妙人則能見般若。般 T1911_.46.0129b15: 若尚不著何況於餘法。入理般若名爲住。 T1911_.46.0129b16: 即是初發心住時便成正覺。知一切法眞實 T1911_.46.0129b17: 之性。具足慧身不由他悟。見般若者。眞 T1911_.46.0129b18: 見三道三種般若也。從此已去心心寂滅。 T1911_.46.0129b19: 自然流入薩婆若海。無量無明自然而破。大 T1911_.46.0129b20: 論云。何故處處説破無明三昧。答。無明品 T1911_.46.0129b21: 數甚多。始從初心至金剛頂。皆破無明悉 T1911_.46.0129b22: 顯法性。餘一品在。若除此品即名爲佛。如 T1911_.46.0129b23: 來身者金剛之體。衆惡已斷衆善普會。三徳 T1911_.46.0129b24: 究竟過茶無字可説。是名乘是寶乘直至
T1911_.46.0129b27: 諸禪而發念佛。於坐禪中忽然思惟諸佛 T1911_.46.0129b28: 功徳無量無邊不可思議。信敬慚愧深生慕 T1911_.46.0129b29: 仰。存想諸佛。有大神力有大智慧。有大福 T1911_.46.0129c01: 徳。有大相好。如是相好從此功徳生。如此 T1911_.46.0129c02: 相好從彼功徳生。如是相好有如此福徳。 T1911_.46.0129c03: 如此相好有如彼福徳。知相體知相果 T1911_.46.0129c04: 知相業。一一法門照達明了。深解相海而 T1911_.46.0129c05: 無疑滯。定心怗怗亦不動亂。安住此定漸 T1911_.46.0129c06: 漸轉深。忽發麁細住欲界未到進入初禪 T1911_.46.0129c07: 等。念佛根本各是一邊。覺此念佛境界故 T1911_.46.0129c08: 名覺支。分別念佛有種種相種種功徳法 T1911_.46.0129c09: 門。皆分明識。是爲觀支。如是見已心大歡 T1911_.46.0129c10: 喜慶悦内充。名喜支。一心安隱遍體怡樂。 T1911_.46.0129c11: 名樂支。無縁無念湛湛深入。名一心支。如 T1911_.46.0129c12: 是五支與念佛法同起。如來功徳力熏味 T1911_.46.0129c13: 倍餘支。不可稱説。證者自知。但佛法功徳 T1911_.46.0129c14: 相好無量。所發得三昧亦應無量。所發五 T1911_.46.0129c15: 支亦復無量不可説不可説。一一五支皆具 T1911_.46.0129c16: 十種功徳眷屬支林。是爲因念佛三昧發 T1911_.46.0129c17: 得初禪乃至四空。特勝通明不淨背捨慈心
T1911_.46.0129c20: 念諸佛如來。感動福徳由於相好。相好由於 T1911_.46.0129c21: 善業。三種法門與心相應豁豁明了。此法發 T1911_.46.0129c22: 時禪定五支倍増其妙。四禪特勝背捨等亦 T1911_.46.0129c23: 如是。此念佛定亦有二種。一隱沒。二不隱 T1911_.46.0129c24: 沒。若先得隱沒解佛功徳憶識明了。然後 T1911_.46.0129c25: 得不隱沒。明見光相瞻奉神容的的分明 T1911_.46.0129c26: 者。此非是魔。能増進功徳扶疏善根。因於 T1911_.46.0129c27: 念佛廣能通達六念法門。所謂念佛功徳法 T1911_.46.0129c28: 門即是念法。弟子受行念相業體果三事和 T1911_.46.0129c29: 合。名念僧。此即以念僧以念佛以念法善 T1911_.46.0130a01: 奪諸惡念即是念捨。如是念時信敬慚愧即 T1911_.46.0130a02: 是念戒。念此定中支林功徳與諸天等即 T1911_.46.0130a03: 是念天。三自念三念他。乃至通達一切法 T1911_.46.0130a04: 於念佛門成摩訶衍。如薩陀波崙見佛時 T1911_.46.0130a05: 得無量法門。内外皆不隱沒。若内闇隱沒 T1911_.46.0130a06: 不識一箇功徳法門。而外見光相溢目者。 T1911_.46.0130a07: 此是魔也。折善芽莖損道華果。今時人 T1911_.46.0130a08: 見佛心無法門皆非佛也。若得此意但 T1911_.46.0130a09: 取法正。色相非正也。若專取色相者魔變 T1911_.46.0130a10: 作相。泥木圖寫皆應是佛。又如來示現自在 T1911_.46.0130a11: 無礙。何必一向作丈光。丈光形者示同端 T1911_.46.0130a12: 正人耳。佛遍示所喜身。遍示所宜身。遍示 T1911_.46.0130a13: 對治身。遍示得度身。師僧父母鹿馬猨猴。 T1911_.46.0130a14: 一切色像隨得見時。與法門倶發。又能増
T1911_.46.0130a17: 無漏屬下境中説。唯得因禪發通。不得 T1911_.46.0130a18: 因通發禪。所以者何。諸禪皆是定法互得相 T1911_.46.0130a19: 發。諸禪是通體。通是諸禪用。從體有用故通 T1911_.46.0130a20: 附體興。用不孤生安能發體。經云。深修禪 T1911_.46.0130a21: 定得五神通。即此意也。若通論發者。一一 T1911_.46.0130a22: 禪中皆能發五通。若就便易別論者。根本多 T1911_.46.0130a23: 不能發設發亦不快利。特勝通明多發輕擧 T1911_.46.0130a24: 身通。背捨勝處多發如意轉變自在身通。若 T1911_.46.0130a25: 慈心定中縁人色貎取得樂相。因色知心 T1911_.46.0130a26: 識其苦樂。此多發知他心通。既藉色知心。 T1911_.46.0130a27: 亦知其言語音聲亦發天耳通。因縁觀人三 T1911_.46.0130a28: 世。照過去事多發宿命通。照未來事多發 T1911_.46.0130a29: 天眼通。若念佛定不隱沒者多發天眼通。又 T1911_.46.0130b01: 諸通若精細者。即是三明。但非無漏明耳。 T1911_.46.0130b02: 譬如盲聾眼耳忽開則大歡喜。況無量劫來 T1911_.46.0130b03: 五根内盲。今破五翳淨發五通。一一通中 T1911_.46.0130b04: 皆有五支。如眼障破覺於眼根與色作對 T1911_.46.0130b05: 即覺支。分別色等無量種相即觀支。此通開 T1911_.46.0130b06: 即大慶悦是喜支。内心受樂即樂支。無縁無 T1911_.46.0130b07: 念湛然即一心支。餘四通亦如是。若就諸 T1911_.46.0130b08: 禪之體。或内心得解。或外相不明。而有隱 T1911_.46.0130b09: 沒之義。神通是定家之用。用必明了。是故悉 T1911_.46.0130b10: 是不隱沒也○第四明修止觀者。若行人 T1911_.46.0130b11: 發得諸禪無有方便貪著禪味。是菩薩縛。 T1911_.46.0130b12: 隨禪受生流轉生死。若求出要應當觀察
T1911_.46.0130b15: 禪而直。後出觀對境。已復還曲更生煩惱。 T1911_.46.0130b16: 初如小水後盈大器。禪法既失破戒反道 T1911_.46.0130b17: 造無間業。佛在世時得四禪比丘謂爲四
T1911_.46.0130b21: 惡業則興。受飛貍身噉諸魚鳥即其義也。 T1911_.46.0130b22: 若不得禪名利不至。既得禪已因造三途 T1911_.46.0130b23: 法界。若在禪中染著定相。若出觀已起慈 T1911_.46.0130b24: 仁禮義之心。若不失定隨禪報盡則生人 T1911_.46.0130b25: 道若用禪觀熏於十善。任運自成不加防 T1911_.46.0130b26: 護。是天業。四禪四空上兩界業。若專修根本 T1911_.46.0130b27: 但増長人天。永無出期。如大通智勝佛時 T1911_.46.0130b28: 諸梵自云。一百八十劫空過無有佛。三惡道 T1911_.46.0130b29: 充滿了無一人得出生死。若專修不淨背捨 T1911_.46.0130c01: 等不俟諦智能發無漏。成聲聞法界。若 T1911_.46.0130c02: 觀諸禪能破六蔽。蔽是集集招苦果。能破 T1911_.46.0130c03: 是道道能至滅。亦是聲聞法界。亦是六度菩 T1911_.46.0130c04: 薩法界。又禪必棄欲是爲檀。若不持戒三 T1911_.46.0130c05: 昧不現前是爲尸。得禪故無瞋是爲忍。得 T1911_.46.0130c06: 禪故無雜念是爲精進。此法自名禪。知諸 T1911_.46.0130c07: 法皆無常名爲智。是名因禪起六度菩薩 T1911_.46.0130c08: 法界。又觀此禪是因縁生法。若觀諸禪是 T1911_.46.0130c09: 有支。有支由取乃至老死如前説。是縁覺法 T1911_.46.0130c10: 界。又觀諸禪因縁生法即空。生法即空是無 T1911_.46.0130c11: 生道諦。是通教聲聞菩薩等法界。又觀此禪 T1911_.46.0130c12: 因縁生法即空即假即中。十法界從禪而生 T1911_.46.0130c13: 從禪而滅。何以故。若因禪出生三途六道 T1911_.46.0130c14: 法。即是増長二十五有。生六法界滅四法 T1911_.46.0130c15: 界。若因禪出生背捨等法伏二十五有。亦 T1911_.46.0130c16: 是摧翳六法界也。若觀背捨等無常者。是 T1911_.46.0130c17: 用生滅拙度破二十五有。滅六法界。生一 T1911_.46.0130c18: 法界。若觀禪因縁生法即空者。是用不生巧 T1911_.46.0130c19: 度破二十五有。滅七法界生一法界。若觀 T1911_.46.0130c20: 禪即假者。是用無量拙度破二十五有及 T1911_.46.0130c21: 客塵煩惱。滅八法界生一法界。若觀禪因 T1911_.46.0130c22: 縁生法即中者。是用一實巧度破二十五 T1911_.46.0130c23: 有及無明惑。滅九法界生一法界。成王三 T1911_.46.0130c24: 昧遍攝一切三昧。根本背捨悉入其中如 T1911_.46.0130c25: 流歸海。變根本背捨悉成摩訶衍。攝義如 T1911_.46.0130c26: 流入海。滅義如淡盡。生義如鹹成。禪波羅 T1911_.46.0130c27: 蜜變彼慈定成無縁慈悲。變彼念佛成大 T1911_.46.0130c28: 念佛海。十方諸佛悉現在前。變彼神通成 T1911_.46.0130c29: 於如來無謀善權。擧要言之。九法界中諸戒 T1911_.46.0131a01: 定慧入王三昧者。變名聖行。聖行所契安 T1911_.46.0131a02: 住諦理即名天行。天行有同體無縁慈即 T1911_.46.0131a03: 梵行單明悲同煩惱欲拔苦即病行。單明 T1911_.46.0131a04: 慈同小善欲與其樂即嬰兒行。以是五行 T1911_.46.0131a05: 生十功徳。乃至究竟成大涅槃。是名因禪 T1911_.46.0131a06: 生滅十法隱顯三諦。次第生出展轉増進 T1911_.46.0131a07: 攝成佛法。具在即中王三昧内。此乃思議之 T1911_.46.0131a08: 境非今所觀。不思議觀者。若發一念定心。 T1911_.46.0131a09: 或味或淨乃至神通。即知此心是無明法性 T1911_.46.0131a10: 法界。十界百法無量定亂一念具足。何以故。 T1911_.46.0131a11: 由迷法性故有一切散亂惡法。由解法性 T1911_.46.0131a12: 故有一切定法。定散既即無明無明亦即法 T1911_.46.0131a13: 性。迷解定散其性不二。微妙難思絶言語 T1911_.46.0131a14: 道。情想圖度徒自疲勞。豈是凡夫二乘境界。 T1911_.46.0131a15: 雖超越常情而不離群有。經言。一切衆生 T1911_.46.0131a16: 即滅盡定。雖即心名定而衆生未始是。而 T1911_.46.0131a17: 衆生未始非。何以故。若離衆生何處求定。 T1911_.46.0131a18: 故衆生未始非。若即衆生定非衆生。故衆 T1911_.46.0131a19: 生未始是。未是故不即不非故不離。不 T1911_.46.0131a20: 即不離妙在其中難量若空。唯佛與佛乃 T1911_.46.0131a21: 能究盡。一念禪定既爾。一切境界亦復如是。 T1911_.46.0131a22: 若如此觀豁得悟者。直聞是言煩惱病愈。 T1911_.46.0131a23: 不須下九法也。若觀未悟重起慈悲。此理 T1911_.46.0131a24: 寂靜而衆生起迷。無明戲論翳如來藏稠 T1911_.46.0131a25: 煩惱林。是故起悲拔根本重苦。又無明即法 T1911_.46.0131a26: 性煩惱即菩提。欲令衆生即事而眞。法身 T1911_.46.0131a27: 顯現。是故起慈與究竟樂。如是誓願清淨 T1911_.46.0131a28: 眞正。上求佛道下化衆生。不雜毒不偏 T1911_.46.0131a29: 邪無依倚離二邊。名發菩提心。此心發時 T1911_.46.0131b01: 豁然得悟。如快馬見鞭影即到正路。若 T1911_.46.0131b02: 不去者。當安心止觀善巧迴轉方便修習。 T1911_.46.0131b03: 或止或觀。若觀一念禪定二邊寂滅名體眞 T1911_.46.0131b04: 止。照法性淨無障無礙名即空觀。又觀禪 T1911_.46.0131b05: 心即空即假。雙照二諦而不動眞際。名隨 T1911_.46.0131b06: 縁止。通達藥病稱適當會。名即假觀。又深 T1911_.46.0131b07: 觀禪心。禪心即空即假即中無二無別。名 T1911_.46.0131b08: 無分別止。達於實相如來藏第一義諦。無二 T1911_.46.0131b09: 無別名即中觀。三止三觀在一念心。不前 T1911_.46.0131b10: 不後非一非異。爲破二邊名一名中。爲 T1911_.46.0131b11: 破偏著生滅名圓寂滅。爲破次第三止三 T1911_.46.0131b12: 觀名三觀一心。實無中圓一心定相。以此
T1911_.46.0131b15: 遍破横竪一切迷亂。迷去慧發亂息定成。如 T1911_.46.0131b16: 其不悟即塞而不通。應當更觀。何者不通。 T1911_.46.0131b17: 何者不塞。若其不塞即應是通。如其不通。 T1911_.46.0131b18: 更須觀察知字非字識四諦得失。若不悟 T1911_.46.0131b19: 者。是不解調停道品。所以者何。一念禪心 T1911_.46.0131b20: 具十界五陰。諸陰即空破界内四倒成四 T1911_.46.0131b21: 枯。諸陰即假破界外四倒成四榮。諸陰即 T1911_.46.0131b22: 中非内非外非榮非枯。於其中間而般涅 T1911_.46.0131b23: 槃。如此四念開道品門。道品開三解脱門。 T1911_.46.0131b24: 入涅槃道定具足。何意不悟。當由過去障 T1911_.46.0131b25: 蔽現著禪味不能棄捨。今昔相扶共成慳 T1911_.46.0131b26: 蔽道何由發。當苦到懺悔捨身命財。捨味 T1911_.46.0131b27: 禪貪修於檀度助治慳障。又味著諸禪即 T1911_.46.0131b28: 破隨道戒乃至破具足戒。過現相扶共成 T1911_.46.0131b29: 破戒蔽。應苦到懺悔令事相謹絜助治尸 T1911_.46.0131c01: 障也。又如黒齒梵天尚自有瞋。今發事禪 T1911_.46.0131c02: 何意無瞋。又諸有禪定有非無生亦非 T1911_.46.0131c03: 寂滅。非二忍故任自是瞋。過現相扶共成 T1911_.46.0131c04: 瞋障。當苦到懺悔加修事慈助治忍障。又 T1911_.46.0131c05: 著禪味是放逸。癡所盲散動間雜。過現相 T1911_.46.0131c06: 扶共成懈怠。當苦到精進無間相續助治進 T1911_.46.0131c07: 障。又禪中所發業相惱亂禪心。不得湛一。 T1911_.46.0131c08: 若二乘但斷煩惱抵業而去不論斷業。菩 T1911_.46.0131c09: 薩斷煩惱受法性身。而諸法門有開不開。 T1911_.46.0131c10: 當知爲業所障。須苦到修諸善業。法性身 T1911_.46.0131c11: 尚爾。況生死身安得無業。修善助治定障。 T1911_.46.0131c12: 又味禪者全是不了無常生滅。況了味著不 T1911_.46.0131c13: 生不滅。過現相扶共成癡障。當苦到懺悔 T1911_.46.0131c14: 治事迷僻。是略明對治廣不可盡。行人觀 T1911_.46.0131c15: 法極至於此。若不悟者是大鈍根大遮障罪。 T1911_.46.0131c16: 恐因罪障更造過失。故重明下三種意耳。 T1911_.46.0131c17: 識次位内防増上慢。安忍外防八風。除法愛 T1911_.46.0131c18: 防頂墮。十法成就速入無生。得一大車遊 T1911_.46.0131c19: 於四方直至妙覺。破二十五有證王三昧。
T1911_.46.0131c23: T1911_.46.0131c24:
T1911_.46.0131c27: 門人灌頂記 T1911_.46.0131c28: 第七觀諸見境者。非一曰諸。邪解稱見。又 T1911_.46.0131c29: 解知是見義。推理不當而偏見分明作決定 T1911_.46.0132a01: 解。名之爲見。夫聽學人誦得名相齊文作 T1911_.46.0132a02: 解。心眼不開全無理觀。據文者生無證者 T1911_.46.0132a03: 死。夫習禪人唯尚理觀觸處心融。闇於名 T1911_.46.0132a04: 相一句不識。誦文者守株情通者妙悟。兩 T1911_.46.0132a05: 家互闕論評皆失。若見解無滯名字又諳。以 T1911_.46.0132a06: 見解問他意無窮盡。如曲射繞鳥飛走失 T1911_.46.0132a07: 路。若解釋難問綽有餘工。如射太虚箭 T1911_.46.0132a08: 去無礙。當知非由學成必是見發。此見或 T1911_.46.0132a09: 因禪發或因聞發。例如無漏起時藉於信 T1911_.46.0132a10: 法聞思。因聞發者。本聽不多廣能轉悟。見 T1911_.46.0132a11: 解分明聰辯問答。因禪發者。初因心靜後 T1911_.46.0132a12: 觀轉明。翻轉自在有如妙達。南方習禪者寡 T1911_.46.0132a13: 發見人微。北方多有此事。盲瞑不識謂得 T1911_.46.0132a14: 眞道謂得陀羅尼。闇於知人高安地位。或 T1911_.46.0132a15: 時不信撥是狂惑。今言非狂非聖。夫鬼著 T1911_.46.0132a16: 能語鬼去則癡。其既不爾故知非狂。尋其 T1911_.46.0132a17: 故惑貪瞋尚在。約其新惑更増煩惱。八十 T1911_.46.0132a18: 八使繋縛浩然。故知非聖乃是見慧發耳。通 T1911_.46.0132a19: 論見發因聞因禪而多因禪。或禪已見發 T1911_.46.0132a20: 或禪見倶發。見已得禪又少兩義則多。例如 T1911_.46.0132a21: 諸禪通發無漏。而未到發者少。六地九地發 T1911_.46.0132a22: 者多。爲是義故次禪定境而論諸見也。若 T1911_.46.0132a23: 人見發利智根熟能自裁正。或尋經論勘知 T1911_.46.0132a24: 己過者。此人難得。若不能自正。遇善知識 T1911_.46.0132a25: 明示是非破其見心。此亦難得。故云眞法 T1911_.46.0132a26: 及説者聽衆難得故。既不自覺又不値師。 T1911_.46.0132a27: 邪畫日増生死月甚。如稠林曳曲木何得 T1911_.46.0132a28: 出期。今觀諸見境爲四。一明諸見人法。二 T1911_.46.0132a29: 明諸見發因縁。三明過失。四明止觀。第一 T1911_.46.0132b01: 明諸見人法又二。一邪人不同。二邪人執法 T1911_.46.0132b02: 不同。邪人不同又爲三。一佛法外外道。二附 T1911_.46.0132b03: 佛法外道。三學佛法成外道。一外外道。本 T1911_.46.0132b04: 源有三。一迦毘羅外道此翻黄頭。計因中 T1911_.46.0132b05: 有果。二漚樓僧佉此翻休睺。計因中無果。 T1911_.46.0132b06: 三勒沙婆此翻苦行。計因中亦有果亦無 T1911_.46.0132b07: 果。又入大乘論云。迦毘羅所説有計一過。 T1911_.46.0132b08: 作者與作一。相與相者一。分與有分一。如 T1911_.46.0132b09: 是等名爲計一。優樓僧佉計異。迦羅鳩馱 T1911_.46.0132b10: 計一異。若提子計非一非異。一切外道及摩 T1911_.46.0132b11: 迦羅等計異。皆不離此四。從三四外道派 T1911_.46.0132b12: 出枝流。至佛出時有六大師。所謂富蘭那 T1911_.46.0132b13: 迦葉。迦葉姓也。計不生不滅。末伽梨拘 T1911_.46.0132b14: 子計衆生苦樂無有因縁自然而爾。刪闍 T1911_.46.0132b15: 夜毘羅胝子計衆生時熟得道八萬劫到。縷 T1911_.46.0132b16: 丸數極。阿耆多翅舍欽婆羅。欽婆羅麁衣也。 T1911_.46.0132b17: 計罪報之苦以投巖拔髮代之。迦羅鳩馱 T1911_.46.0132b18: 迦旃延計亦有亦無。尼揵陀若提子計業所 T1911_.46.0132b19: 作定不可改。此出羅什疏。名與大經同所 T1911_.46.0132b20: 計三同三異。或翻誤或別有意。今所未詳。 T1911_.46.0132b21: 而大體祖承迦毘羅等。依本爲三。或可爲 T1911_.46.0132b22: 四謂四見也。二附佛法外道者起自犢子。 T1911_.46.0132b23: 方廣自以聰明讀佛經書而生一見。附。佛 T1911_.46.0132b24: 法起故得此名。犢子讀舍利弗毘曇自制 T1911_.46.0132b25: 別義言。我在四句外第五不可説藏中。云何 T1911_.46.0132b26: 四句。外道計色即是我。離色有我。色中有 T1911_.46.0132b27: 我。我中有色。四陰亦如是。合二十身見。大 T1911_.46.0132b28: 論云。破二十身見成須陀洹即此義也。今 T1911_.46.0132b29: 犢子計我異於六師。復非佛法諸論皆推 T1911_.46.0132c01: 不受。便是附佛法邪人法也。或云。三世及 T1911_.46.0132c02: 無爲法爲四句也。又方廣道人自以聰明 T1911_.46.0132c03: 讀佛十喩。自作義云。不生不滅如幻如化空 T1911_.46.0132c04: 幻爲宗。龍樹斥云。非佛法方廣所作。亦是 T1911_.46.0132c05: 邪人法也。三學佛法成外道。執佛教門而 T1911_.46.0132c06: 生煩惱不得入理。大論云。若不得般若 T1911_.46.0132c07: 方便入阿毘曇。即墮有中。入空即墮無中。 T1911_.46.0132c08: 入昆勒墮亦有亦無中。中論云。執非有非 T1911_.46.0132c09: 無名愚癡論。倒執正法還成邪人法也。若 T1911_.46.0132c10: 學摩訶衍四門即失般若意。爲邪火所燒 T1911_.46.0132c11: 還成邪人法。故百論正破外外道。今大乘論 T1911_.46.0132c12: 師炎破毘曇成實謂是計有無外道。然成 T1911_.46.0132c13: 論云。三藏中實義空是。此乃似無意。又同 T1911_.46.0132c14: 百家之是異百家之非。捉義出沒又似因 T1911_.46.0132c15: 中亦有果亦無果意。又似昆勒意。當時論起。 T1911_.46.0132c16: 人皆得道。今時執者乃是人失何關法非。此 T1911_.46.0132c17: 應從容不可雷同迦毘羅等。若以大破小 T1911_.46.0132c18: 如淨名所斥。取其不見中理與外道同。 T1911_.46.0132c19: 非是奪其方便之意。二明邪人執法不同 T1911_.46.0132c20: 者關中疏云。一師各有三種法。一得一切智 T1911_.46.0132c21: 法。二得神通法。三得韋陀法。一切智者。各 T1911_.46.0132c22: 於所計生一種見。解心明利將此見智通 T1911_.46.0132c23: 一切法。故名一切智外道。神通法者。發得 T1911_.46.0132c24: 五通變城爲鹵。轉釋爲羊。停河在耳捫 T1911_.46.0132c25: 摸日月。此名神通外道。韋陀法者。世間文字 T1911_.46.0132c26: 星醫兵貨悉能解知。是爲韋陀外道。一師則 T1911_.46.0132c27: 有三種得法不同也。犢子方廣亦如是。若 T1911_.46.0132c28: 望執佛法邪約三藏四門。一門有三。一直 T1911_.46.0132c29: 發理解智性生見。二得諸神通。三解四阿 T1911_.46.0133a01: 含文字。如是四門則有十二種得法不同 T1911_.46.0133a02: 也。若得意者。一一門中初有三種念處。一 T1911_.46.0133a03: 性念處。二共念處。三縁念處。性是直縁諦 T1911_.46.0133a04: 理。共是事理合修。縁是遍縁一切境法。亦是 T1911_.46.0133a05: 縁三藏教法。後證果時成三種解脱。慧解 T1911_.46.0133a06: 脱倶解脱無疑解脱。故結集法藏時選取千 T1911_.46.0133a07: 人。悉用無疑解脱遍解内外經書。擬降外 T1911_.46.0133a08: 敵。毘曇婆沙云。煩惱障解脱禪定障解脱。一 T1911_.46.0133a09: 切法障解脱慧解脱人得初解脱。共解脱人 T1911_.46.0133a10: 得第二解脱。唯佛得第三解脱。總名無 T1911_.46.0133a11: 疑解脱也。執摩訶衍通別圓四門失意者。 T1911_.46.0133a12: 例有三十六種得法不同○第二明諸見發 T1911_.46.0133a13: 有二。一明諸見發。二見發不同。一明見 T1911_.46.0133a14: 發者。或因禪或因聞。衆生久劫靡所不 T1911_.46.0133a15: 作。曾習諸見隔生中忘。罪覆本解心不速 T1911_.46.0133a16: 開。今障若薄能發諸禪。或禪見倶發或禪後 T1911_.46.0133a17: 見發。或聞他説豁然見生。如有泉水土石 T1911_.46.0133a18: 所礙。決却壅滯 T1911_.46.0133a19: 薳去。一日十日綿綿不已。番番自難番番自 T1911_.46.0133a20: 解。所執之處實而有通。所不執處虚而自 T1911_.46.0133a21: 破。又辯才無滯巧説己法莊嚴言辭。他來 T1911_.46.0133a22: 撃難妙能申釋。如是見慧從何處出。由禪 T1911_.46.0133a23: 中有觀支。觀支是慧數。逸觀諸法莫自知 T1911_.46.0133a24: 止。快馬著汗不可控制。若聽講人無禪潤 T1911_.46.0133a25: 見 T1911_.46.0133a26: 終不成。若定力潤觀雖逸難制。不致抽 T1911_.46.0133a27: 腸多得成見。從此觀支推研道理。謂諸 T1911_.46.0133a28: 法因中有果。此解明利洞見遠意出過餘 T1911_.46.0133a29: 人。將此難他他不得解。謂他妄語。自執 T1911_.46.0133b01: 己義他不能壞。自謂是實。無生眞智得理 T1911_.46.0133b02: 妙心。若細推尋但是見惑世智辯聰。具足 T1911_.46.0133b03: 八十八使顛倒惑網豈關眞解。當知是迦毘 T1911_.46.0133b04: 羅見發相也。又約觀支推尋諸法因中無果。 T1911_.46.0133b05: 此見分明解心猛利。雖種種難能種種通。 T1911_.46.0133b06: 引種種證成因中無果義。以此破他他不 T1911_.46.0133b07: 能當。餘爲妄語。他來破己己執轉成。以此 T1911_.46.0133b08: 爲實。建言歸趣唯向因中無果。當知定是 T1911_.46.0133b09: 僧佉見發也。若於觀支思惟因中亦有果 T1911_.46.0133b10: 亦無果法。大論云。有與無諍。無與有諍。言 T1911_.46.0133b11: 長爪執亦有亦無與有無者諍。若入此見 T1911_.46.0133b12: 難問無窮盡。豈非勒沙婆見發也。其六師 T1911_.46.0133b13: 所計不同。須善得諸師執意以所發見 T1911_.46.0133b14: 勘之。雖小不同但令大體相似。即是六師 T1911_.46.0133b15: 見發也。若於觀支計必有我。而不在身見 T1911_.46.0133b16: 四句中。亦不在三世無爲四句中。而在第 T1911_.46.0133b17: 五不可説藏中。發此見時心解明利能問能 T1911_.46.0133b18: 答。神俊快捷難與當鋒。破他成己決不可 T1911_.46.0133b19: 移。當知是犢子見發也。若於觀支謂諸法 T1911_.46.0133b20: 幻化。起空盡相。此解虚無不見解心及諸 T1911_.46.0133b21: 法異。同如幻化。唯計此是餘悉妄語。此是 T1911_.46.0133b22: 方廣見發也。若於觀支推諸法無常生滅 T1911_.46.0133b23: 不住。人我如龜毛兎角不可得但有實法。 T1911_.46.0133b24: 析實法塵若麁若細。總而觀之無常無我。 T1911_.46.0133b25: 計此爲實。所發見解全會毘曇。諸舊聽人 T1911_.46.0133b26: 雖解名相心路不通。若發此見於文雖 T1911_.46.0133b27: 昧而神解百倍。其不識者謂是賢聖而實 T1911_.46.0133b28: 非也。若是賢人道心欝然與解倶生。能伏煩 T1911_.46.0133b29: 惱成方便位。今雖解無常増長諍競。道心 T1911_.46.0133c01: 沈沒煩惱轉熾。故知是有門見發也。若於觀 T1911_.46.0133c02: 支忽發空解。謂言無常生滅三假浮虚。析 T1911_.46.0133c03: 塵入空種種方便。此見明利神用駿疾。強 T1911_.46.0133c04: 於問難破他成己。是實餘妄。此是空門見 T1911_.46.0133c05: 發也。若於觀支計一切法亦有亦無。若入 T1911_.46.0133c06: 此門難問無窮盡。此是昆勒意。論乃不度 T1911_.46.0133c07: 習發無定。是爲亦有亦無見發也。非有非無 T1911_.46.0133c08: 見例亦可知。當知四門通理則成正見。若 T1911_.46.0133c09: 失方便墮四見中。故名佛法内邪也。何 T1911_.46.0133c10: 但三藏四門執成邪見。無量劫來亦學摩訶 T1911_.46.0133c11: 衍通別圓等不入理。保之爲是。取於四 T1911_.46.0133c12: 邊邪見火燒。今於觀支忽發先解。夢虚空 T1911_.46.0133c13: 花如幻之有。作此有解解心明利。或作幻 T1911_.46.0133c14: 本無實無實故空。空解明利。或作亦空亦 T1911_.46.0133c15: 有解。譬如幻化物見而不可見。或作非空 T1911_.46.0133c16: 非有解。非是幻有亦作幻無。中論觀法品 T1911_.46.0133c17: 云。若言諸法非有非無。是名愚癡論。向道 T1911_.46.0133c18: 人聞説即悟名得實相。邪心取著生戲論 T1911_.46.0133c19: 者。即判屬愚癡論。是爲通教四門四見也。 T1911_.46.0133c20: 若於觀支思惟通教四門之解是界内幻夢。 T1911_.46.0133c21: 此夢從眠法生。眠即無明。觀無明入法性。 T1911_.46.0133c22: 亦有四門。或言法性如井中七寶。或言如 T1911_.46.0133c23: 虚空。或言如酒酪瓶。或言中道。此四解明 T1911_.46.0133c24: 利。即是別教四門見發也。若於觀支忽解。 T1911_.46.0133c25: 無明轉即變爲明。明具一切法。或謂無明不 T1911_.46.0133c26: 可得變爲明。明何可得。此不可得具一切 T1911_.46.0133c27: 法。或謂法性之明亦可得亦不可得。非可 T1911_.46.0133c28: 得非不可得。一門即三門三門即一門。此解 T1911_.46.0133c29: 明利。所破無不壞所存無不立。無能逾 T1911_.46.0134a01: 勝。亦復自謂是無生忍。如此解者。是圓教 T1911_.46.0134a02: 四門見發也。大乘四門皆成見者。實語是虚 T1911_.46.0134a03: 語生語見故。涅槃是生死貪著生故。多服 T1911_.46.0134a04: 甘露傷命早夭。失方便門墮於邪執。故稱 T1911_.46.0134a05: 内邪見也。夫四見爲諸見本。自他復爲共 T1911_.46.0134a06: 無因本。故龍樹破自他竟。點共有二過無 T1911_.46.0134a07: 因則不可。自他既不實況無因耶。本破末傾 T1911_.46.0134a08: 其意在此。若立自他共無因例立。今大小 T1911_.46.0134a09: 乘四門僻執成見。但明自他意竟餘者可 T1911_.46.0134a10: 知。若三藏明大生生小生皆從無明生不 T1911_.46.0134a11: 由眞起。若無明滅諸行滅。不關眞滅。執此 T1911_.46.0134a12: 見者即成自性邪見也。通教明眞是不生。 T1911_.46.0134a13: 不生故生生一切惑。若滅此惑還由不生。 T1911_.46.0134a14: 如此執者是他性邪見也。界内以惑爲自眞 T1911_.46.0134a15: 爲他。故作此説也。界外以法性爲自無明 T1911_.46.0134a16: 爲他。別教計阿梨耶生一切惑。縁修智慧 T1911_.46.0134a17: 滅此無明。能生能滅不關法性。此執他性 T1911_.46.0134a18: 生邪見也。圓教論法性生一切法。法性滅 T1911_.46.0134a19: 一切法。此則計自性邪見。前君弱臣強。今君 T1911_.46.0134a20: 強臣弱。餘二可知。夫因聞多發理見少發 T1911_.46.0134a21: 神通韋陀。因禪多發神通韋陀少發理見。 T1911_.46.0134a22: 發理見者伏學人。發神通伏俗人。俗人取 T1911_.46.0134a23: 異不取解。學人取解不取異。發韋陀兼 T1911_.46.0134a24: 伏。具發三者最能兼伏。因禪發者已如上 T1911_.46.0134a25: 説。因聞發者今當説。行者雖得禪而未發 T1911_.46.0134a26: 見要假前人啓發其心。心既靜利。忽聞因 T1911_.46.0134a27: 中有果。心豁開悟洞明邪慧。百千重意逾深 T1911_.46.0134a28: 逾遠。猶如石泉。是爲從聞發得迦毘羅見。 T1911_.46.0134a29: 餘三亦如是。若聞第五不可説藏及聞幻 T1911_.46.0134b01: 化。即發犢子見也。或聞三藏四門隨解 T1911_.46.0134b02: 一句。見心豁起深解無常。觀心奔踊不復 T1911_.46.0134b03: 可制。是爲因聞發有門見。三門亦如是。若 T1911_.46.0134b04: 聞摩訶衍十二門。各依門生解解心明利。 T1911_.46.0134b05: 過向所聞。雖發此解非大方便不入小 T1911_.46.0134b06: 賢中。又非迦毘羅等邪解。故知是發十二門 T1911_.46.0134b07: 見。二明發法不同者。迦毘羅外道直發見 T1911_.46.0134b08: 解。解心雄猛邪慧超殊不可摧伏。是得一 T1911_.46.0134b09: 切智法也。若直發神通蹈履水火隱顯自 T1911_.46.0134b10: 任。誰不謂聖人乎。眞諦三藏云。震旦國有
T1911_.46.0134b13: 藏衍等經絓眼便識。還將此知莊嚴己法。 T1911_.46.0134b14: 若爾内外相濫殆不可識。今時多有還俗之 T1911_.46.0134b15: 者。畏憚王役入外道中。偸佛法義竊解莊 T1911_.46.0134b16: 老。遂成混雜迷惑初心。孰正孰邪。是爲發 T1911_.46.0134b17: 得韋陀法也。一種外道各得三法。約人成 T1911_.46.0134b18: 七。所謂單三複三具足者一。餘二外道亦爾。 T1911_.46.0134b19: 合有二十一種得法不同。若約六師一師有 T1911_.46.0134b20: 三合成十八。約人得多少則有四十二種 T1911_.46.0134b21: 得法不同也。犢子方廣發法不同。亦有單 T1911_.46.0134b22: 三複三具足者一。若内邪得法不同。隨一一 T1911_.46.0134b23: 門所計道理精能分別。此是得性念處見。 T1911_.46.0134b24: 亦是慧解脱耶。餘門亦如是。若但若兼發得 T1911_.46.0134b25: 神通飛騰縱任。此是得共念處見亦是倶解 T1911_.46.0134b26: 脱耶。若通慧自在而不能説法。或尋經 T1911_.46.0134b27: 論或聽他説即達名數。又下通韋陀上通 T1911_.46.0134b28: 大乘悉用己見消諸法門。以諸法門莊嚴 T1911_.46.0134b29: 己見。四門各有三種。約人亦有七意也。若 T1911_.46.0134c01: 通別圓等四門各直發慧解。各但變通。各知 T1911_.46.0134c02: 内外經書者。自謂道眞他謂高著。今但謂
T1911_.46.0134c05: 雖同發一切智。或有見一切智。或無見一切 T1911_.46.0134c06: 智。如是等種種一切智所計處別。故見智則 T1911_.46.0134c07: 異。各據爲是餘人則非。法華云。野干前死。 T1911_.46.0134c08: 此明利使發時鈍使則沒故言前死。又云。 T1911_.46.0134c09: 諸大惡獸競來食噉。即是所執一見能噉諸 T1911_.46.0134c10: 見。論力云。一切諸師皆有究竟道鹿頭第 T1911_.46.0134c11: 一。當知一切智各各不同也。乃至三藏四門 T1911_.46.0134c12: 一切智。大乘四門一切智。各執所見互相呑 T1911_.46.0134c13: 噉。彼彼不同可以意得。次神通法不同者。 T1911_.46.0134c14: 神通因禪而得得禪不定。外外道秖因根 T1911_.46.0134c15: 本發通。或初二三四。所因既殊力用亦別。 T1911_.46.0134c16: 内邪亦因根本。又因淨禪。所因淺深通用優 T1911_.46.0134c17: 劣。大論云。所因處用通廣。所不因處用通 T1911_.46.0134c18: 劣。但禪是事通是用。倶屬福徳莊嚴。非所 T1911_.46.0134c19: 諍處雖無理諍。校捔所因通用悉異。次 T1911_.46.0134c20: 韋陀不同者。若外外道所發所讀治家濟世 T1911_.46.0134c21: 之書。部帙不同詮述各異。發讀多則知廣。少 T1911_.46.0134c22: 則知狹。長慢自大皆由文字不同也。若内 T1911_.46.0134c23: 邪不發不讀外外道文字者則知狹。發讀 T1911_.46.0134c24: 則知廣。不發不讀三藏文字者。不知界 T1911_.46.0134c25: 内名相則知見狹。發讀者則知廣。不發不 T1911_.46.0134c26: 讀衍者。不知界外名相則知狹。發讀者則 T1911_.46.0134c27: 知廣。當知韋陀之法句句不同耳。復次結 T1911_.46.0134c28: 會不同。然内外諸邪。倶明理慧神通文字立 T1911_.46.0134c29: 徳調心。尊人卑己聲譽動物。如菴羅果生 T1911_.46.0135a01: 熟難知。天下好首莫測邪正。今判之甚 T1911_.46.0135a02: 易。如迦羅七種不同。研其根本皆從邪無 T1911_.46.0135a03: 中起。若計因中有果破一切法唯存此句。 T1911_.46.0135a04: 作諸神通搖動時俗。令人信受因中有果 T1911_.46.0135a05: 法。所引韋陀異家。名相莊嚴因中有果。所 T1911_.46.0135a06: 立諸行歸宗趣向。指極因中有果爲所執 T1911_.46.0135a07: 法。動身口意造無量罪如後説。由此驗知 T1911_.46.0135a08: 是迦毘羅外道也。僧佉沙婆例亦如此 T1911_.46.0135a09: 邪無終歸所執。犢子亦如是。小大四門準 T1911_.46.0135a10: 此可解。驗之以元始察之以歸宗。則涇 T1911_.46.0135a11: 渭分流菽麥殊類。何意濫以莊老齊於佛 T1911_.46.0135a12: 法。邪正既以混和。何能拔大異小。自行不 T1911_.46.0135a13: 明何得化他。師弟倶墮也○第三明過失 T1911_.46.0135a14: 爲二。一明過失。二明並決。一正明過失者。 T1911_.46.0135a15: 若天竺宗三。眞丹亦有其義。周弘政釋三 T1911_.46.0135a16: 玄云。易判八卦陰陽吉凶。此約有明玄。老 T1911_.46.0135a17: 子虚融此約無明玄。莊子自然約有無明 T1911_.46.0135a18: 玄。自外枝派源祖出此。今且約此以明得 T1911_.46.0135a19: 失。如莊子云。貴賤苦樂是非得失皆其自然。 T1911_.46.0135a20: 若言自然是不破果。不辨先業即是破 T1911_.46.0135a21: 因。禮制仁義衞身安國。若不行用滅族亡 T1911_.46.0135a22: 家。但現世立徳不言招後世報。是爲破果 T1911_.46.0135a23: 不破因。若言慶流後世并前則是亦有果 T1911_.46.0135a24: 亦無果也。約一計即有三行。一謂計有行 T1911_.46.0135a25: 善。二計有行惡。三計有行無記。如云理 T1911_.46.0135a26: 分應爾富貴不可企求。貧賤不可怨避。生 T1911_.46.0135a27: 無足欣死何勞畏。將此虚心令居貴莫憍 T1911_.46.0135a28: 處窮不悶。貪恚心息安一懷抱。以自然訓 T1911_.46.0135a29: 物作入理弄引。此其得也。得有多種。若言 T1911_.46.0135b01: 常無欲觀其妙無何等欲。忽玉璧棄公相 T1911_.46.0135b02: 洗耳還牛自守高志。此乃棄欲界之欲攀 T1911_.46.0135b03: 上勝出之妙。即以初禪等爲妙。何以得知。 T1911_.46.0135b04: 莊公皇帝問道觀神氣。見身内衆物以此 T1911_.46.0135b05: 爲道。似如通明觀中發得初禪之妙。若言 T1911_.46.0135b06: 諸苦所因貪欲爲本。若離貪欲即得涅槃。 T1911_.46.0135b07: 此無三界之欲。此得滅止妙離之妙。又法 T1911_.46.0135b08: 名無染。若染於法是染涅槃。無此染欲 T1911_.46.0135b09: 得一道微妙。妙此諸欲欲妙皆無。汝得何 T1911_.46.0135b10: 等。尚不識欲界欲初禪妙。況後欲妙耶。若 T1911_.46.0135b11: 與權論。乃是逗機漸引覆相論欲妙。不得 T1911_.46.0135b12: 彰言了義而説。但息跨企之欲觀自然之 T1911_.46.0135b13: 妙。險詖之行既除。仁讓之風斯在。此皆計 T1911_.46.0135b14: 有自然而行善也。又計自然任運恣氣。 T1911_.46.0135b15: 亦不運御從善。亦不動役作惡。若傷神和 T1911_.46.0135b16: 不會自然。雖無取捨而是行無記。行業未 T1911_.46.0135b17: 盡受報何疑。若計自然作惡者。謂萬物自 T1911_.46.0135b18: 然恣意造惡終歸自然。斯乃背無欲而恣 T1911_.46.0135b19: 欲。違於妙而就麁。如莊周斥仁義。雖防 T1911_.46.0135b20: 小盜不意大盜掲仁義。以謀其國。本以 T1911_.46.0135b21: 自然息欲。乃掲自然而爲惡。此義可知 T1911_.46.0135b22: 也。次約天竺諸見空見最強。今寄之以論 T1911_.46.0135b23: 得失。夫空見爲三。一破因不破果破果不 T1911_.46.0135b24: 破因。二因果倶破不破一切法。三破因果 T1911_.46.0135b25: 及一切法。一切法即三無爲也。第三外道與 T1911_.46.0135b26: 佛法何異。大論明。大小乘空體析爲異。外 T1911_.46.0135b27: 道亦體析此云何異。外道從邪因縁無因縁。 T1911_.46.0135b28: 若析若體若畢竟空。佛弟子知從愛因縁。若 T1911_.46.0135b29: 析若體若畢竟空。有人言。破語非體。今明。 T1911_.46.0135c01: 中論首尾以破題品。破豈異體邪。故不約 T1911_.46.0135c02: 此分邪正大小。但依大論析正因縁異外 T1911_.46.0135c03: 道。體正因縁異小乘。若約邪因縁起空 T1911_.46.0135c04: 見。亦有三行而多作惡。眞觀空人知從愛 T1911_.46.0135c05: 生善尚不作。豈況惡乎。起空見人於果報 T1911_.46.0135c06: 財位非其諍處。空是其處。同我空法親友 T1911_.46.0135c07: 生愛。讃有破空怨讎瞋惱。人不知空慢之 T1911_.46.0135c08: 如土。空心無畏不存規矩。恣情縱欲破 T1911_.46.0135c09: 正見威儀淨命。死皆當墮三惡道中。六師 T1911_.46.0135c10: 云。若有慚愧則墮地獄。若無慚愧不墮 T1911_.46.0135c11: 地獄。背鱠經屏天雷尿井。逆父慢母劇於 T1911_.46.0135c12: 行路。乃謂無礙。若親異疏非平等也。自行 T1911_.46.0135c13: 姦惡復以化人。普共爲非失禮如畜。豈有 T1911_.46.0135c14: 天下容忍此耶。雖謂無礙不敢逆主慢 T1911_.46.0135c15: 后。自惜其身則於身有礙。是人直發此 T1911_.46.0135c16: 是見轉熾盛永不得禪。若得禪已見禪法 T1911_.46.0135c17: 多失。發見已禪。多是鬼禪鬼通。能記吉凶 T1911_.46.0135c18: 又知他心。又廣尋韋陀證成此見。令人信 T1911_.46.0135c19: 受破世出世善。名噉人狗。若一種不破不 T1911_.46.0135c20: 名飽足。破一切法見心乃飽。飽名轉熾。内 T1911_.46.0135c21: 無實行但虚諍計如叫喚求食。執空與有 T1911_.46.0135c22: 諍。空有相破爲嘊喍。自稱譽爲嗥吠。破他 T1911_.46.0135c23: 名摣。立己名掣。又狐疑未決爲嘊喍。陵 T1911_.46.0135c24: 恐於他爲嗥吠。如守家狗令他畏故而吠 T1911_.46.0135c25: 也。此人純自行惡化他有四。一自爲惡勸 T1911_.46.0135c26: 人行善。二自揚行善勸人行惡。三自勸倶 T1911_.46.0135c27: 惡。四自勸倶善。自惡勸善者。言我能達理 T1911_.46.0135c28: 於惡無妨。汝是淺行須先習善。化道應先 T1911_.46.0135c29: 以善引之。若自善勸惡者。言我是化主和 T1911_.46.0136a01: 光須善。汝是自行正應作惡。自勸倶惡者。 T1911_.46.0136a02: 倶行實道故。自勸倶善者。倶行權道故。此 T1911_.46.0136a03: 四雖異。皆以惡爲本隨業沈淪。何道可從 T1911_.46.0136a04: 耶。又空見行善者。空無善惡而須行善。不 T1911_.46.0136a05: 行善者。毘紐天瞋衆生苦惱。苦惱故成業。 T1911_.46.0136a06: 業由過去現在受報。以現持戒苦行遮現 T1911_.46.0136a07: 惡果。則得漏盡。若爾須善故持戒節身。少 T1911_.46.0136a08: 欲知足麁衣噉草。爲空造行而生喜怒。空 T1911_.46.0136a09: 是瞋愛諍計之處。若得禪發見禪謝見熾。見 T1911_.46.0136a10: 已得禪乃是鬼禪鬼通。如此空見自行唯一 T1911_.46.0136a11: 化他有四。例前自行化通即是隨業。隨業 T1911_.46.0136a12: 升沈何關道也。次執空見不作善惡騰騰 T1911_.46.0136a13: 平住。雖謂平住稱愛毀憂。以平平自高。當 T1911_.46.0136a14: 知平平生煩惱處。得禪發見如前。亦通 T1911_.46.0136a15: 韋陀竊解佛教。莊嚴無記嘊喍叫喚。無量 T1911_.46.0136a16: 結使從無記生。自行唯一化他亦四。若不 T1911_.46.0136a17: 發禪業牽惡道。若發禪隨禪受生。若此業 T1911_.46.0136a18: 未熟先世諸業強者先牽。當知諸見未能 T1911_.46.0136a19: 伏惑。云何惑斷耶。亦有亦無等得失之相。 T1911_.46.0136a20: 準此可知
T1911_.46.0136a23: T1911_.46.0136a24:
T1911_.46.0136a27: 門人灌頂記 T1911_.46.0136a28: 次明内邪得失者。三藏四門本爲入理而 T1911_.46.0136a29: 執成戲論。發見獲禪兼通經籍。若以此門 T1911_.46.0136b01: 自執秖應生善。既與見相應還起三行。其 T1911_.46.0136b02: 行善者專爲諸有而造果報。取著有門而 T1911_.46.0136b03: 生愛恚。勝者墮慢坑負者墮憂獄。生煩惱 T1911_.46.0136b04: 處。有門還閉不得解脱。行惡行者執有爲 T1911_.46.0136b05: 是。餘者皆非。爲此有門無惡不作。邪鬼入 T1911_.46.0136b06: 心唯長衆非。九十六道三順佛法。故有阿 T1911_.46.0136b07: 毘曇道修多羅道。但五百羅漢於此有門得 T1911_.46.0136b08: 出。豈應是邪。今人僻取鬼則入心。故稱阿 T1911_.46.0136b09: 毘曇鬼。或從見入或從禪入。自行有一化 T1911_.46.0136b10: 人亦四。一門既爾三門亦然。若通別圓等各 T1911_.46.0136b11: 有四門生見。一見亦具三行。行善者可 T1911_.46.0136b12: 知。行惡者。執大乘中貪欲即是道。三毒中 T1911_.46.0136b13: 具一切佛法。如此實語本滅煩惱。而僻取 T1911_.46.0136b14: 著還生結業。稱毀憂愛欺慢嘊喍競於名利。 T1911_.46.0136b15: 自行則一化他有四。既非無漏無明潤業。 T1911_.46.0136b16: 業力牽生何所不至。不能細説準前可 T1911_.46.0136b17: 知。如是等見違於聖道。又能生長種種罪 T1911_.46.0136b18: 過。其不識者執謂是道。設知是見隨見而 T1911_.46.0136b19: 行以自埋沒。豈能於見動不動而修道品。略 T1911_.46.0136b20: 言見發生諸過失也。二明並決眞僞者。一 T1911_.46.0136b21: 就所起法並決。二就所依法並決。今通從 T1911_.46.0136b22: 外外道四句。乃至圓四門外道見通韋陀乃 T1911_.46.0136b23: 至圓門三念處三解脱。名數是同。所起見罪 T1911_.46.0136b24: 繋縛無異。譬如金鐵二鎖。又從外道四句。 T1911_.46.0136b25: 乃至圓門四見。名雖清美。所起煩惱體是汚 T1911_.46.0136b26: 穢。譬如玉鼠二璞。又從外道四句。乃至圓 T1911_.46.0136b27: 門四見雖同研錬有成不成。譬如牛驢二 T1911_.46.0136b28: 乳。又從外道四見。乃至圓門四見有害不 T1911_.46.0136b29: 害。譬如迦羅鎭頭二果。所計神我乃是縛法 T1911_.46.0136c01: 非自在我。各執己是餘爲妄語。互相是非 T1911_.46.0136c02: 何關如實。自謂眞道翻開有路。望得涅 T1911_.46.0136c03: 槃方沈生死。自言諦當終成邪僻。愛處生 T1911_.46.0136c04: 愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安 T1911_.46.0136c05: 塗割乃生滅強忍。雖一切智世情推度。雖 T1911_.46.0136c06: 得神通根本變化有漏變化。所讀韋陀世 T1911_.46.0136c07: 智所説。非陀羅尼力非法界流。雖斷鈍 T1911_.46.0136c08: 使如歩屈蟲。世醫所治差已更發。八十八 T1911_.46.0136c09: 使集海浩然。三界生死苦輪無際。沈著有 T1911_.46.0136c10: 漏永無出期。皆是諸見幻僞。豈可爲眞實 T1911_.46.0136c11: 之道也。二約所依法異者。一切諸見各依 T1911_.46.0136c12: 其法。三外外道是有漏人。發有漏法以有 T1911_.46.0136c13: 漏心著於著法。著法著心體是諍競。非但 T1911_.46.0136c14: 因時捉頭拔髮。發諸見已謂是涅槃。執成 T1911_.46.0136c15: 見猛毒増鬪盛。所依之法非眞所發之見亦 T1911_.46.0136c16: 是僞也。此雖邪法若密得意以邪相入正 T1911_.46.0136c17: 相。如華飛葉動藉少因縁尚證支佛。何況 T1911_.46.0136c18: 世間舊法。然支佛雖正華葉終非正教。外外 T1911_.46.0136c19: 道密悟。而其法門但通諸見。非正法也。皆 T1911_.46.0136c20: 由著心著於著法因果倶鬪。斷奠是邪法 T1911_.46.0136c21: 生邪見也。若三藏四門是出世聖人得出世 T1911_.46.0136c22: 法。體是清淨滅煩惱處。非唯佛經是正法。 T1911_.46.0136c23: 五百所申亦能得道。妙勝定云。佛去世後 T1911_.46.0136c24: 一百年。十萬人出家九萬人得道。二百年時 T1911_.46.0136c25: 十萬人出家。一萬人得道。當知以無著心 T1911_.46.0136c26: 不著無著法。發心眞正覺悟無常。念念生 T1911_.46.0136c27: 滅朝不保夕。志求出要不封門生染而 T1911_.46.0136c28: 起戲論。譬如有人欲速見王。受賜拜職 T1911_.46.0136c29: 從四門入。何暇盤停諍計好醜。知門是通 T1911_.46.0137a01: 途不須諍計。如藥爲治病不應分別。速 T1911_.46.0137a02: 出火宅盡諸苦際。眞明發時證究竟道畢 T1911_.46.0137a03: 竟無諍。無諍則無業無業則無生死。但有 T1911_.46.0137a04: 道滅心地坦然。因果倶無鬪諍倶滅。唯有正 T1911_.46.0137a05: 見無邪見也。復次四門雖是正法。若以著 T1911_.46.0137a06: 心著此四門。則生邪見。見四門異。於修因 T1911_.46.0137a07: 時多起鬪諍。譬如有人久住城門。分別瓦 T1911_.46.0137a08: 木評薄精麁。謂南是北非東巧西拙。自作 T1911_.46.0137a09: 稽留不肯前進非門過也。著者亦爾。分別 T1911_.46.0137a10: 名相廣知煩惱多誦道品。要名聚衆媒衒 T1911_.46.0137a11: 求達。打自大鼓竪我慢幢。誇耀於他互 T1911_.46.0137a12: 生鬪諍。捉頭拔髮。八十八使瞋愛浩然。皆 T1911_.46.0137a13: 由著心於正法門而生邪見。所起煩惱與 T1911_.46.0137a14: 外外道更無有異。論所計法天懸地殊。方 T1911_.46.0137a15: 等云。種種問橋智者所呵。人亦如是。爲學 T1911_.46.0137a16: 道故修此四門。三十餘年分別一門尚未 T1911_.46.0137a17: 明了。功夫纔著年已老矣。無三種味空生空 T1911_.46.0137a18: 死唐棄一期。如彼問橋有何利益。此由著 T1911_.46.0137a19: 心著無著法而起邪見也。次通教四門體 T1911_.46.0137a20: 是正法。近通化城前曲此直。巧拙雖殊通 T1911_.46.0137a21: 處無別。如天門直華餘門曲陋。不住二門 T1911_.46.0137a22: 倶得通進。若數瓦木二倶遲壅。若不稽滯 T1911_.46.0137a23: 法門若因若果倶無諍著。是名無著心。不 T1911_.46.0137a24: 著無著法不生邪見也。復次若以著心 T1911_.46.0137a25: 著此直門亦生邪見。或爲名爲衆爲勝爲 T1911_.46.0137a26: 利分別門相。瞋愛慢結因此得生。譬如以 T1911_.46.0137a27: 毒内良藥中。安得不死。以見著毒入正 T1911_.46.0137a28: 法中。増長苦集非如來咎。利根外道以邪 T1911_.46.0137a29: 相入正相。令著無著成佛弟子。鈍根内道 T1911_.46.0137b01: 以正相入邪。令無著有著成邪弟子。豈 T1911_.46.0137b02: 不悲哉。別圓四門巧拙利鈍倶通究竟涅槃。 T1911_.46.0137b03: 因不住著果無鬪諍。若封門起見則生煩 T1911_.46.0137b04: 惱與漚樓佉等。以此而觀如明眼人臨於 T1911_.46.0137b05: 涇渭。豈容迷名而不識清濁也。略明見 T1911_.46.0137b06: 發則有五番。一番有四。則有二十門。一門 T1911_.46.0137b07: 有七。合一百四十見法不同。廣論無量。皆 T1911_.46.0137b08: 藉因縁而得開發。良以通修止故諸禪得 T1911_.46.0137b09: 發。通修觀故諸見得發。通修之縁乃由止 T1911_.46.0137b10: 觀。而根本別因必由前世。或在外外道中 T1911_.46.0137b11: 學。或爲佛弟子大小乘中學。或因聞法相 T1911_.46.0137b12: 曾發諸見。或因坐禪發此諸見。隔生廢忘 T1911_.46.0137b13: 解不現前。今修靜心。或聞經論熏其宿業 T1911_.46.0137b14: 見法還生。先世熟者今則易發。先世生澁今 T1911_.46.0137b15: 則難發。隔生遠則難近則易。若外外見熟近 T1911_.46.0137b16: 則前發。内見熟近則先現。神通韋陀既是事 T1911_.46.0137b17: 相。隔生易忘難發。見是慧性難忘易發。 T1911_.46.0137b18: 如人久別憶名忘面。事理難易亦復如是。 T1911_.46.0137b19: 若前世外有鬼縁。鬼則加之發鬼禪鬼見。 T1911_.46.0137b20: 外有聖縁。聖人加之發正禪見也。復次若 T1911_.46.0137b21: 先未識諸見過患。於見生怖怱怱急斷。今 T1911_.46.0137b22: 識其邪相愼莫卒斷。但恣其成就作助道 T1911_.46.0137b23: 力必有巨益。如腹有蠱當養寸白後瀉幹 T1911_.46.0137b24: 珠。所以然者。世間癡人頑同牛馬。徒雷震 T1911_.46.0137b25: 法音溢敷錦繍。於其聞見無益。耽著五 T1911_.46.0137b26: 欲如患蠱者。若發諸見見噉鈍使喩之 T1911_.46.0137b27: 寸白。見慧與正觀相隣聞法易悟。如彼珠 T1911_.46.0137b28: 湯。爲是義故須養見研心前驅開導。若入 T1911_.46.0137b29: 二乘則動見修道品。若入大乘不動見 T1911_.46.0137c01: 修道品。對寇破賊然後勳成。是爲養外見 T1911_.46.0137c02: 以爲侍者。若發三藏拙四門見。通巧四門 T1911_.46.0137c03: 見。見雖是障助道亦深。若福徳法升天甚 T1911_.46.0137c04: 易取道則難。見是慧性。沈淪亦易悟道甚 T1911_.46.0137c05: 疾。大論云。三惡亦有得道人少故不説。白 T1911_.46.0137c06: 人黒黶不名黒人耳。既知是見惑不得起 T1911_.46.0137c07: 恣其分別。如諸外道先有見心。被佛化時 T1911_.46.0137c08: 如快馬見鞭影即便得悟。若無見者萬斧 T1911_.46.0137c09: 不斷。如爲牛馬説法。不相領解。 T1911_.46.0137c10: 解語若爲論玄。故佛於其人則不出世。 T1911_.46.0137c11: 分形散質爲師爲友導其見法。佛日初出。 T1911_.46.0137c12: 權者引實聞法即悟。法華云密遣二人者。 T1911_.46.0137c13: 約法論方便之二教。約人是權同二乘。衆 T1911_.46.0137c14: 聖屈曲尚教其見。今得見發豈可遽除。若 T1911_.46.0137c15: 先世修別圓八門未斷通惑。此見若發過 T1911_.46.0137c16: 同三外。若先世已破通惑。未悟別理或同 T1911_.46.0137c17: 二乘。前見尚養況此見耶。淨名取二乘過邊 T1911_.46.0137c18: 撥屬外道。又取助邊使之爲侍。進退解之 T1911_.46.0137c19: 勿一向也。今生修道見心發者眞理可期。 T1911_.46.0137c20: 見若未發聖境難會 T1911_.46.0137c21: 者。如上通論得見不同。則一百四十種。若 T1911_.46.0137c22: 別就内邪則有一百一十二種。若作宗明 T1911_.46.0137c23: 義凡有幾宗。十地中攝數論等分別見相。 T1911_.46.0137c24: 爲同爲異。邪正途轍優降幾何。若解此意 T1911_.46.0137c25: 知不相關。其不解者知復奈何。夫佛法兩 T1911_.46.0137c26: 説一攝二折。如安樂行不稱長短是攝義。 T1911_.46.0137c27: 大經執持刀仗乃至斬首是折義。雖與奪 T1911_.46.0137c28: 殊途倶令利益。若諸見流轉須斷令盡。若 T1911_.46.0137c29: 助練神明迴心入正皆可攝受。約多種人 T1911_.46.0138a01: 説上諸見。無有一人併發之者。設使皆發 T1911_.46.0138a02: 會相呑噉惟一事實。約一一見各作法門。 T1911_.46.0138a03: 巧示言方經九十日。束一一見同一觀門。 T1911_.46.0138a04: 具一切法亦不可盡多一自在。今且約一 T1911_.46.0138a05: 見衆多亦然。諸見之中空能壞一切。一切不 T1911_.46.0138a06: 能壞空引人甚利。今當先觀空見例爲 T1911_.46.0138a07: 十意。思議境者。空見出生十法界法。胡瓜非 T1911_.46.0138a08: 熱能爲病因。空非十界能作因縁。成論云。 T1911_.46.0138a09: 刹那邊見心起即是不善。毘曇明。刹那邊見 T1911_.46.0138a10: 心起。不當善惡名爲無記。因等起心。一切 T1911_.46.0138a11: 善惡因之而起。今此空見亦有二義。若別觀 T1911_.46.0138a12: 者。如因等起十法界因之而生。所以者何。 T1911_.46.0138a13: 昔未空見未曾爲行。今發空見即有三 T1911_.46.0138a14: 行。如前説。由空造惡者行無礙法。上不見 T1911_.46.0138a15: 經佛敬田可尊。下不見親恩之徳。習裸畜 T1911_.46.0138a16: 法斷滅世間出世等善。闡提雖惡尚存憐 T1911_.46.0138a17: 愛之善。空見永無純三品惡。逆害傷毀即地 T1911_.46.0138a18: 獄界。無慚無愧即畜生界。慳貪破齋不淨 T1911_.46.0138a19: 自活即餓鬼界。破齋故常飢。不淨故噉穢。 T1911_.46.0138a20: 因空行善者。持戒苦行莊嚴十善三業淳 T1911_.46.0138a21: 熟即三善道界。又發根本即色界。又因空 T1911_.46.0138a22: 生聲聞者。若謂空者其實不識空中四諦。 T1911_.46.0138a23: 所以者何。若證法性是空是淨。虚妄空見必 T1911_.46.0138a24: 依果報。果報是汚穢色。大品云。色若常無常 T1911_.46.0138a25: 等皆依於色。受納空是餘者則非。取空像 T1911_.46.0138a26: 貎異於有法。縁空起三行分別空心勝 T1911_.46.0138a27: 於餘法。是名五陰。空塵對意即是二入。更 T1911_.46.0138a28: 加意識。即是三界。界入陰等即是苦諦。空見 T1911_.46.0138a29: 是瞋處愛處慢處。有見弱者則摣破有法。掣 T1911_.46.0138b01: 理就空疑不得起。若摣不破掣不來則嘊 T1911_.46.0138b02: 喍生疑。又今雖無疑後當大疑。何以故。若 T1911_.46.0138b03: 空是理應與聖等。既不等者安得不疑。是 T1911_.46.0138b04: 誰計空計空者我。我實非空空亦非我。因 T1911_.46.0138b05: 空生我。謂我行我解讃我毀我。著此空 T1911_.46.0138b06: 邊不可捨離。謂因空道望通涅槃。則以 T1911_.46.0138b07: 空爲戒。非雞狗等非因計因。是因盜戒 T1911_.46.0138b08: 取。計空爲空實非理空非果計果。是果盜 T1911_.46.0138b09: 見取。空見偏僻即是邪見。如是十使從空而 T1911_.46.0138b10: 生。欲苦下具十。集下有七除身邊戒取。道 T1911_.46.0138b11: 下有八除身邊。滅下有七除身邊戒取。合 T1911_.46.0138b12: 三十二。色無色各除四瞋。各二十八。合八十 T1911_.46.0138b13: 八使。是名集諦。集迷苦起苦由集生。苦集 T1911_.46.0138b14: 流轉長爪不識。復有一鬼頭上火然。非想 T1911_.46.0138b15: 已來尚自未免。何得於空不識苦集。若識 T1911_.46.0138b16: 空見苦集苦集皆依於色。一切色法名身。 T1911_.46.0138b17: 身色汚穢汚穢是不淨。智者所惡破於淨倒。 T1911_.46.0138b18: 名身念處。若受空見是受不受受第二句。 T1911_.46.0138b19: 順空即樂受。違空即苦受。不違不順即不 T1911_.46.0138b20: 苦不樂受。三受即三苦。計苦爲樂是名顛 T1911_.46.0138b21: 倒。若知無樂破樂顛倒名受念處。空塵對 T1911_.46.0138b22: 心而生意識。此心生滅新新流動。有縁思 T1911_.46.0138b23: 生無縁思不生。生滅無常而謂是常。即是 T1911_.46.0138b24: 顛倒。識識無常即破常倒名心念處。取空 T1911_.46.0138b25: 像貎而行善惡行中計我。行若是我行有 T1911_.46.0138b26: 好惡。行有興廢我亦應爾。諸行無量我若 T1911_.46.0138b27: 遍者我則無量。若不遍者則一行無我。衆行 T1911_.46.0138b28: 亦無我。強計有我即是顛倒。若知無我則 T1911_.46.0138b29: 破想行名法念處。但諸陰通計四倒。於想 T1911_.46.0138c01: 行計我強。於色計淨強。於心計常強。於 T1911_.46.0138c02: 受計樂強。名別念處。若總念處則不爾也。 T1911_.46.0138c03: 是爲空見生念處觀。勤破倒觀即見正勤。 T1911_.46.0138c04: 定心中修名如意足。五善根生名爲根。破 T1911_.46.0138c05: 五惑名爲力。安隱道用名七覺。安隱道中 T1911_.46.0138c06: 行名八正道。是爲空見能生道諦。四倒除 T1911_.46.0138c07: 故是癡滅。癡滅故愛滅。愛滅故瞋滅。瞋滅故 T1911_.46.0138c08: 知空非道。慚愧低頭則是慢滅。無復所執 T1911_.46.0138c09: 則疑滅。空見既具苦集。苦集非畢竟空執 T1911_.46.0138c10: 空心破。故求我叵得。我叵得故則身見破。 T1911_.46.0138c11: 身見破故則我見破。我見破故邊見破。空見 T1911_.46.0138c12: 非道戒取破。空非涅涅見取破。空不當理 T1911_.46.0138c13: 邪見破。十使破故八十八使破。八十八使破 T1911_.46.0138c14: 故子縛破。子縛破故能發初果進成無學。 T1911_.46.0138c15: 果縛破入無餘涅槃。是爲空見生滅諦。即 T1911_.46.0138c16: 聲聞法界也。若於空見明識四諦則知盡 T1911_.46.0138c17: 苦眞道。眞道伏斷得成賢聖。乃至一百四十 T1911_.46.0138c18: 種見。單複具足無言等見。皆識眞道。於諸 T1911_.46.0138c19: 見中能動能出。若不爾者不見四眞諦。是 T1911_.46.0138c20: 故久流轉生死大苦海。若能見四諦則得 T1911_.46.0138c21: 斷生死。生有既盡已更不受諸有。即此意 T1911_.46.0138c22: 也。次明空見生支佛者。空見非空。妄謂是 T1911_.46.0138c23: 空顛倒分別。倒即是無明。無明故取著空 T1911_.46.0138c24: 見。若知無明何所取著。若知無明不起 T1911_.46.0138c25: 取有畢故不造新。不造新不起取有。畢 T1911_.46.0138c26: 故是不起無明。若無無明則成智明。故 T1911_.46.0138c27: 有智慧時則無煩惱。無煩惱時則無明滅。 T1911_.46.0138c28: 無明滅則諸行滅。乃至老死滅。中論云。云何 T1911_.46.0138c29: 聲聞觀十二因縁義。乃説常無常等六十二 T1911_.46.0139a01: 見。問答殆不相應。今秖此是答常無常等見 T1911_.46.0139a02: 皆是無明。知無明不起取有。即是聲聞法 T1911_.46.0139a03: 中十二因縁觀。法華云。樂獨善寂求自然 T1911_.46.0139a04: 慧。此慧善寂六十二見也。又觀刹那空見 T1911_.46.0139a05: 既具四諦。此空見心爲有爲無。刹那心起 T1911_.46.0139a06: 便具五陰。云何言無。此即有支。有即含果。 T1911_.46.0139a07: 亦是因中有果義。若作無果者。有支有因 T1911_.46.0139a08: 因義具足有從何生。若無取者有則不生。 T1911_.46.0139a09: 取即五見。執空是邊。於空計我。謂空爲道 T1911_.46.0139a10: 爲涅槃爲正。是爲取支。取從愛生愛喜違 T1911_.46.0139a11: 瞋慢彼疑此。此名愛支。愛因受生受故愛 T1911_.46.0139a12: 起。如受一法愛味追求。知受因觸以有 T1911_.46.0139a13: 意根空塵得觸。經云。觸因縁故生諸受。觸 T1911_.46.0139a14: 由於入。塵觸諸根故得於入。入由名色歌 T1911_.46.0139a15: 羅邏三事。色有五胞。命能連持。識有四陰 T1911_.46.0139a16: 之名。又三事名色。由初託胎識。識由往業 T1911_.46.0139a17: 業由無明。無明是過去顛倒。謂有謂無一 T1911_.46.0139a18: 切諸見。故能成辦今世色躯。經云。識種業 T1911_.46.0139a19: 田愛水。無明覆蔽生名色芽。今復顛倒迷於 T1911_.46.0139a20: 空見起善惡行。種於未來名色之芽。顛倒 T1911_.46.0139a21: 又顛倒。無明又無明。更相因縁無有窮已。 T1911_.46.0139a22: 若知無明顛倒。不須推畫若有若無。達其 T1911_.46.0139a23: 體性本自不實。妄想因縁和合故有。既知 T1911_.46.0139a24: 顛倒無明即寢。寢故諸行老死皆寢。空見無 T1911_.46.0139a25: 明老死寢者。一百四十諸見無明老死皆寢。 T1911_.46.0139a26: 寢故是破二十五有侵除習氣。是名空見 T1911_.46.0139a27: 生支佛法界。若於空見識是無明無明可 T1911_.46.0139a28: 滅。若不識者尚不出空見。爲見造業如 T1911_.46.0139a29: 蠶作繭。何得成支佛耶。鼻隔禪師發得空 T1911_.46.0139b01: 見。多墮網中不能自拔。散心法師雖分別 T1911_.46.0139b02: 諸使。亦不自知空見過患。闇證凡龜盲狗穭 T1911_.46.0139b03: 吠。自行化他全無道氣。空見生六度菩薩 T1911_.46.0139b04: 法者。既識空見諦縁。即是知病識藥。識藥 T1911_.46.0139b05: 故自欣。知病故愍彼。欲共衆生離苦求 T1911_.46.0139b06: 樂。空見陰界是苦。十使等是集。念處等是 T1911_.46.0139b07: 道。四倒破是滅。約此起誓。如一空見一日 T1911_.46.0139b08: 一夜。凡生幾許百千億陰。一一五陰即是衆 T1911_.46.0139b09: 生。日夜既爾。何況一世。何況無量世。空見既 T1911_.46.0139b10: 爾餘見亦然。能生之見既多。所生之陰則不 T1911_.46.0139b11: 可數。一人尚爾何況多人。是爲衆生無邊 T1911_.46.0139b12: 誓願度。如一空見念念八十八使。餘三見六 T1911_.46.0139b13: 十二等亦八十八使。一人尚爾何況多人。是 T1911_.46.0139b14: 名煩惱無量誓願斷。如一空見修念處道 T1911_.46.0139b15: 品。餘一切見正助之道無量無邊。一人尚爾 T1911_.46.0139b16: 多人亦然。是爲法門無盡誓願知。如一空見 T1911_.46.0139b17: 煩惱滅。無量見無量煩惱亦滅。一人既爾諸 T1911_.46.0139b18: 人亦然。是名無上佛道誓願成。若衆生苦集 T1911_.46.0139b19: 是性實者則不可度。以苦集從因縁生無 T1911_.46.0139b20: 有自性故。苦海可乾集源易竭。故言度 T1911_.46.0139b21: 耳。觀空起願如上説。約空起行者。若執 T1911_.46.0139b22: 空見而行布施者。乃是魔施。知空見諦縁 T1911_.46.0139b23: 無常無我等過則捨空見。亦愍於他勸捨 T1911_.46.0139b24: 空見而行布施。若執空見而持戒者。與 T1911_.46.0139b25: 持雞狗等戒何異。知空見無常等過不爲 T1911_.46.0139b26: 空見所傷。慈愍於他令防空見。若執空 T1911_.46.0139b27: 見爲瞋處愛處強行忍者。是力不足畏他 T1911_.46.0139b28: 故忍。今知空見無量過患。能伏空見及六十 T1911_.46.0139b29: 二。亦勸於他安忍空見。若不除空見而精 T1911_.46.0139c01: 進者。雜見非精退入三途非進。今知空見 T1911_.46.0139c02: 空見不起爲精。空見業破而得升出名進。 T1911_.46.0139c03: 亦勸於他修此精進。若不破空見得禪 T1911_.46.0139c04: 者多是鬼法。今知空過不爲空見所動。 T1911_.46.0139c05: 成正禪正通不爲諂媚憍利。以此神通勸 T1911_.46.0139c06: 化衆生令捨見散入禪。若執空見而修 T1911_.46.0139c07: 智慧愚癡世智。今識空見諦縁。以無常狼 T1911_.46.0139c08: 怖空見羊煩惱脂銷。廣起願行功徳身肥。 T1911_.46.0139c09: 悲愍衆生令除脂長肉。若有縁機熟即坐 T1911_.46.0139c10: 道場斷結作佛。是名空見生六度法界。觀 T1911_.46.0139c11: 空見即是無明無明即空。從無明生一切苦 T1911_.46.0139c12: 集皆不可得。何者。四倒是横計寧有性實。 T1911_.46.0139c13: 所治之倒非有。能治念處云何可得。乃至覺 T1911_.46.0139c14: 道皆悉不生故不可得。故大品云。習應苦空
T1911_.46.0139c17: 雖滅煩惱如與空共鬪。雖生法門如虚 T1911_.46.0139c18: 空生。雖滅衆生實無衆生得滅度者。是智 T1911_.46.0139c19: 是斷是菩薩無生法忍。是名空見生通教菩 T1911_.46.0139c20: 薩法界也。觀此空見有無量相。所謂四諦 T1911_.46.0139c21: 分別校計不可窮盡。此無盡者從空見生。 T1911_.46.0139c22: 空見從無明生。所生無量能生亦無量。能生 T1911_.46.0139c23: 既假名所生亦是假名。推此無明從法性 T1911_.46.0139c24: 生。譬如尋夢知由於眠。觀此空見而識 T1911_.46.0139c25: 實相。實相即如來藏。無量客塵覆此藏理。 T1911_.46.0139c26: 修恒沙法門顯清淨性。是名空見生別教 T1911_.46.0139c27: 法也。空見生圓教法如前如後。復次見惑 T1911_.46.0139c28: 浩浩如四十里水。思惑殘勢如一渧水。前諸 T1911_.46.0139c29: 方便共治見惑。惑盡名爲入流任運不退。 T1911_.46.0140a01: 見惑難除巧須方便。成論云。以空治惑。若 T1911_.46.0140a02: 空治得入不俟餘法。若不入者更設何治。 T1911_.46.0140a03: 如水中生火水不能滅。空見起過空何能 T1911_.46.0140a04: 治。今知空見苦集之病。然後用諦智治之。 T1911_.46.0140a05: 三藏無常智。通家即空智。皆前除見。別亦前 T1911_.46.0140a06: 除見入空。次善巧出假如空中種樹。圓雖 T1911_.46.0140a07: 不作意除見見自前除。除堅牢見種種方 T1911_.46.0140a08: 治。云何直言但以空治邪。云何諸治共治 T1911_.46.0140a09: 一見。如患冷用四種藥。服薑桂者去病 T1911_.46.0140a10: 復力。服五石者病去益色。服重婁者加壽 T1911_.46.0140a11: 能飛。服金丹者成大仙人。病同一種藥法 T1911_.46.0140a12: 爲異得力亦異。四教治見見盡解異。治見 T1911_.46.0140a13: 既爾治餘亦然。此四治者即是四念處。遺教 T1911_.46.0140a14: 令依四念處修道得出火宅。所以者何。一 T1911_.46.0140a15: 空見心即三界。三界無別法唯是一心作。空 T1911_.46.0140a16: 見生六道業受六道身居六道處。處即火 T1911_.46.0140a17: 宅。身居即苦具。業即鬼神。競共推排三車自 T1911_.46.0140a18: 運乃得出耳。三車即是三藏中三乘念處。亦 T1911_.46.0140a19: 是通中三人。共一念處。又是別方便中三種 T1911_.46.0140a20: 念處。眞實一種念處。又圓一實念處。略説九 T1911_.46.0140a21: 種四念處。中説九種道品。廣説九種四諦。 T1911_.46.0140a22: 是諸念處皆能治見得出火宅。遺囑之意義 T1911_.46.0140a23: 在於此。但釋迦初出。先示三人各用四念 T1911_.46.0140a24: 處。此如法華羊鹿牛車各出火宅。次説三 T1911_.46.0140a25: 人同修一念處。此如大品是乘從三界出 T1911_.46.0140a26: 到薩婆若中住。亦如大集三乘之人同以 T1911_.46.0140a27: 無言説道斷煩惱。次説菩薩修次第念處。 T1911_.46.0140a28: 此如大品不共般若。諸念處乘別而未合。後 T1911_.46.0140a29: 説一切小大同一念處。此如法華同乘大 T1911_.46.0140b01: 車直至道場。約此空見明諸惑明諸治。 T1911_.46.0140b02: 與諸經論不相違背。一微塵中有大千經 T1911_.46.0140b03: 卷。即此意也。次明不思議境者。一念空見 T1911_.46.0140b04: 具十法界。即是法性。法性更非遠物。即是 T1911_.46.0140b05: 空見心。淨名云。諸佛解脱當於衆生心行 T1911_.46.0140b06: 中求。當於六十二見中求。三法不異。故 T1911_.46.0140b07: 宛轉相指。一切衆生即是菩提不可復得。即 T1911_.46.0140b08: 圓淨解脱。五陰即是涅槃不可復滅。即方便 T1911_.46.0140b09: 淨解脱。衆生如即佛如。是性淨解脱。佛解脱 T1911_.46.0140b10: 者即是色解脱等五種涅槃。空見心即是汚 T1911_.46.0140b11: 穢五陰。五陰即有衆生。衆生即有五陰。名 T1911_.46.0140b12: 色衆生更互相縛不得相離。觀此五陰即 T1911_.46.0140b13: 是涅槃不可復滅。本無繋縛即是解脱。本 T1911_.46.0140b14: 有解脱攝一切法。故言解脱即心而求。又 T1911_.46.0140b15: 觀見心五陰即是法性。便無復見心五陰。 T1911_.46.0140b16: 因滅是色獲得常色等法性五陰。因滅衆 T1911_.46.0140b17: 生獲得常住法性衆生。能一色一切色。一識 T1911_.46.0140b18: 一切識。一衆生一切衆生。不相妨礙。如明 T1911_.46.0140b19: 鏡淨現衆色像。是名性淨。三種解脱不得 T1911_.46.0140b20: 相離。不縱不横不可思議。圓滿具足空見中 T1911_.46.0140b21: 求。是名不可思議境。此境無明法性宛然具 T1911_.46.0140b22: 足。傷已昏沈今始覺知。一切衆生亦復如 T1911_.46.0140b23: 是。既是法性那不起慈。既是無明那不起 T1911_.46.0140b24: 悲。觀此空見本性空寂淨若虚空。善巧安 T1911_.46.0140b25: 心研此二法。見陰見假四句不生。單複諸 T1911_.46.0140b26: 句。句句有苦集無明蔽塞。句句有道滅等 T1911_.46.0140b27: 通。觀空見一陰一切陰。三諦不動則了法 T1911_.46.0140b28: 身。觀不動陰非淨非不淨等。雙樹涅槃亦是 T1911_.46.0140b29: 道場。是觀名般若。八倒破名解脱。於一念 T1911_.46.0140c01: 處起一切念處調伏衆生。如是三法非因 T1911_.46.0140c02: 非果。非因而因念處是道場。非果而果雙 T1911_.46.0140c03: 樹中間而入涅槃。於空見不動而修不思 T1911_.46.0140c04: 議三十七品。如是遍破不得空見名空三 T1911_.46.0140c05: 昧。不見空相名無相三昧。如是三昧不 T1911_.46.0140c06: 從眞縁生名無作三昧。若不入者發大誓 T1911_.46.0140c07: 願。内捨執見外棄命財。空見乖理戒不清 T1911_.46.0140c08: 淨。誓令空見不犯法身。守護七支不撓 T1911_.46.0140c09: 含識。若空見喧動中忍不成。今誓苦到安心 T1911_.46.0140c10: 空見。如橋地海總集我身心終不動。若空 T1911_.46.0140c11: 見間雜。誓純一專精念念流入。又空見擾動 T1911_.46.0140c12: 不能安一。至誠懺悔息二攀縁。一切種智 T1911_.46.0140c13: 不開者無明未破。誓觀空見法性現前。剛 T1911_.46.0140c14: 決進勇不證不休。如是對治助開涅槃。深 T1911_.46.0140c15: 識位次不濫上地。内外風塵不能破壞。順 T1911_.46.0140c16: 道法愛不生故無頂墮。心心寂滅流入薩婆 T1911_.46.0140c17: 若海。乘一大車遊於四方。直至道場成 T1911_.46.0140c18: 得正覺。餘如上説
T1911_.46.0140c21: T1911_.46.0140c22: T1911_.46.0140c23: T1911_.46.0140c24: T1911_.46.0140c25: T1911_.46.0140c26: T1911_.46.0140c27: T1911_.46.0140c28: T1911_.46.0140c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |