大正蔵検索 INBUDS
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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 [行番号:有/無] [返り点:無/有] [CITE]
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: 入爲力。起十不善爲作。有漏惡業爲因。 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。汨起汨滅。難可執持。倏 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。大熱沸煮 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 [行番号:有/無] [返り点:無/有] [CITE] |