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修行道地經 (No. 0606_ 竺法護譯 ) in Vol. 15

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T0606_.15.0205a01:
T0606_.15.0205a02:
T0606_.15.0205a03: 修行道地經卷第四
T0606_.15.0205a04:  西晋三藏竺法護譯 
T0606_.15.0205a05:    ◎勸悦品第二十
T0606_.15.0205a06:     承慧得度衆 道成清爲流
T0606_.15.0205a07:     其智常飮此 服以法甘露
T0606_.15.0205a08:     厥水而無盡 猶穿漏不斷
T0606_.15.0205a09:     願歸智慧種 道徳已具足
T0606_.15.0205a10:     其以羸弱者 承學意自達
T0606_.15.0205a11:     造度定意使 立志法禪思
T0606_.15.0205a12:     其佛天中天 行權善方便
T0606_.15.0205a13:     現無量智慧 身心歸稽首
T0606_.15.0205a14: 假使修行發羸弱心。心自念言。我得善利。脱
T0606_.15.0205a15: 乎八難得閑居自在。吾*已逮遇一切智
T0606_.15.0205a16: 師。而有歸命其法無欲衆僧具成。吾已梵行
T0606_.15.0205a17: 種道。而有成者或向道者。衆人墮邪我順正
T0606_.15.0205a18: 道。餘人行反吾從等行。今吾不久爲法王
T0606_.15.0205a19: 子。天上人間難戒徳香。不匿其功徳得不
T0606_.15.0205a20: 惱熱。爾乃安隱服解脱味。日當飽滿獲救濟
T0606_.15.0205a21: 安。度於惡路無有恐懼。乘于寂觀入八道
T0606_.15.0205a22: 行。到無恐難趣泥洹城。以是自勸遵奉
T0606_.15.0205a23: 勤。於是頌曰
T0606_.15.0205a24:     修行設羸弱 常僥遇法利
T0606_.15.0205a25:     吾得歸世尊 正法及衆僧
T0606_.15.0205a26:     方便歡喜心 以勸羸弱意
T0606_.15.0205a27:     常專思遵奉 是謂爲修行
T0606_.15.0205a28:     初學及道成 人雜如叢樹
T0606_.15.0205a29:     以離於邪徑 便立在正路
T0606_.15.0205b01:     戒徳以爲香 譬如林樹
T0606_.15.0205b02:     忽然而解脱 得道則普現
T0606_.15.0205b03:     而從佛生經法樹 因衆要鈔如採華
T0606_.15.0205b04:     正法須臾有懈怠 欲令自勉故説是
T0606_.15.0205b05: 修行道地經行空品第二十一
T0606_.15.0205b06:     各自名人物 悉知其本號
T0606_.15.0205b07:     曉衆生微苦 如蓮花根絲
T0606_.15.0205b08:     以審諦觀故 無有吾我想
T0606_.15.0205b09:     人上不計身 願禮無著尊
T0606_.15.0205b10:     其光照於世 如炬明冥室
T0606_.15.0205b11:     厥心之所覩 一切無固要
T0606_.15.0205b12:     我歸命彼覺 其心行平等
T0606_.15.0205b13:     察諸天及人 普見如空
T0606_.15.0205b14: 設修行者有吾我想。而不入空則自剋責。吾
T0606_.15.0205b15: 衰無利用心罣礙。不順空慧樂吾我想。憂慼
T0606_.15.0205b16: 自*勉誘心至空。或誡其志誘之向之。因
T0606_.15.0205b17: 至本無三界皆空。萬物無常有是計者。諫進
T0606_.15.0205b18: 其心令不放逸。於是頌曰
T0606_.15.0205b19:     其不解空有我想 志則動起如樹搖
T0606_.15.0205b20:     勸誘厥心向空無 不久當獲至本淨
T0606_.15.0205b21: 譬如國王而有俳兒。其俳母終持服在家。王
T0606_.15.0205b22: 欲聞説使人召之。王欲相見。俳自念言。吾有
T0606_.15.0205b23: 親老。適見背棄。今王嚴急。若不往者。當奪我
T0606_.15.0205b24: 命。或見誅罰。母雖壽終。無他基業。宜當應
T0606_.15.0205b25: 之。不違尊命。陽作俳戲得王歡心。強自伏
T0606_.15.0205b26: 意制於哀慼。不復念母則自莊嚴。和悦被服
T0606_.15.0205b27: 便往奉現。外*陽嘲説令王歡喜。退自思念
T0606_.15.0205b28: 遭於母喪。心中悲慼如火燒草。嗚呼痛哉何
T0606_.15.0205b29: 忍當笑。適罹重喪竊畏國王。即制哀心如水
T0606_.15.0205c01: 澆火。遂復俳戲稍忘諸憂。戲笑益盛令王踊
T0606_.15.0205c02: 躍。其修行者亦當如是。誘進道心使解空無
T0606_.15.0205c03: 除吾我想。因是習行遂入眞空。於是頌曰
T0606_.15.0205c04:     譬如王有俳 身遭重憂喪
T0606_.15.0205c05:     *陽笑除憂慼 心遂歡喜悦
T0606_.15.0205c06:     修行亦如是 稍誘心向空
T0606_.15.0205c07:     照耀近慧明 志定不動轉
T0606_.15.0205c08: 是故行者當順空教。設誡其心或中亂者。起
T0606_.15.0205c09: 吾我想則自思惟。譬如有人合集草木。以用
T0606_.15.0205c10: 栰欲渡廣河。其水急暴漂而壞*栰。吾誘
T0606_.15.0205c11: 進心從來積日。勤苦叵言亂志卒起。違其專
T0606_.15.0205c12: 精有吾我想。於是頌曰
T0606_.15.0205c13:     譬如合集草木栰 山川江河漂之壞
T0606_.15.0205c14:     愛欲之河急如是 意念于寂則向空
T0606_.15.0205c15: 譬如夏月熱燋草木。得霖雨時便復茂生五
T0606_.15.0205c16: 穀豐盛。吾思惟空則無吾我。設不思惟便興
T0606_.15.0205c17: 身想。於是頌曰
T0606_.15.0205c18:     譬如於彼霖雨時 諸枯草木悉茂生
T0606_.15.0205c19:     設使修行思惟空 則捐吾我無想念
T0606_.15.0205c20: 修行自念。吾所以坐。欲求滅度。實事叵求。
T0606_.15.0205c21: 設有我者可方求之。而我本空無有吾我。
T0606_.15.0205c22: 今欲分別身之本無。我何所是寧有身乎。於
T0606_.15.0205c23: 是頌曰
T0606_.15.0205c24:     其處我想解乃覺 常諦觀之爲本無
T0606_.15.0205c25:     設使隨俗不自了 若如冥中追于盲
T0606_.15.0205c26: 其修行者退自思惟。有身成我。衣食供養有
T0606_.15.0205c27:
T0606_.15.0205c28:
T0606_.15.0205c29:
T0606_.15.0206a01: 餘與他。是爲吾我計本悉空。假使有難。先自
T0606_.15.0206a02: 將護然後救他。若捨身已復有餘患。則當追
T0606_.15.0206a03: 護人一切貪。皆由身興無復他討。是故知
T0606_.15.0206a04: 之身爲吾我。於是頌曰
T0606_.15.0206a05:     諸貪財色皆爲身 設有恐難先自護
T0606_.15.0206a06:     永不顧人唯慕己 是故俗人爲吾我
T0606_.15.0206a07: 修行自念。當觀身本。六事合成。何謂爲六。
T0606_.15.0206a08: 一曰地。二曰水。三曰火。四曰風。五曰空。六
T0606_.15.0206a09: 曰神。何謂爲地。地有二事。内地外地。於是頌
T0606_.15.0206a10:
T0606_.15.0206a11:     地水火風空 魂神合爲六
T0606_.15.0206a12:     身六外亦六 佛以聖智演
T0606_.15.0206a13: 何謂身地。身中堅者髮毛爪齒。垢濁骨肉皮
T0606_.15.0206a14: 革筋連。五臟腸胃屎穢不淨。諸所堅者是謂
T0606_.15.0206a15: 身地。於是頌曰
T0606_.15.0206a16:     人身積之若干種 髮毛爪齒骨皮肉
T0606_.15.0206a17:     及餘體中諸所堅 是則謂爲内身地
T0606_.15.0206a18: 彼修行者便自念言。吾觀内地是我身不。神
T0606_.15.0206a19: 爲著之與内合乎。身合爲異吾我別乎。當觀
T0606_.15.0206a20: 剃頭。下鬚髮時。著於目前。一一分髮。百反
T0606_.15.0206a21: 心察何所吾我。設一毛我安置餘者。若毛悉
T0606_.15.0206a22: 是。斯亦非應爲若干身。又除鬚髮從小至長
T0606_.15.0206a23: 亦難計量。若持著火燒其髮時身便當亡。髮
T0606_.15.0206a24: 從四生。一曰因縁。二曰塵勞。三曰愛欲。四
T0606_.15.0206a25: 曰飮食。計是非身則無吾我。鬚髮衆縁合
T0606_.15.0206a26: 適有。一髮墮地。設投於火。若捐在厠以
T0606_.15.0206a27: 足蹈之於身無患。在於頭上亦無所益。以是
T0606_.15.0206a28: 觀之。在頭在地。等而無異。於是頌曰
T0606_.15.0206a29:     頭上雖多髮 増減亦無異
T0606_.15.0206b01:     設除及與在 亦不以爲憂
T0606_.15.0206b02:     諦觀察是已 則無有吾我
T0606_.15.0206b03:     是故分別了 各各無有身
T0606_.15.0206b04: 假使彼髮爲吾我者。如截葱蕜後則復生。以
T0606_.15.0206b05: 是計之。當復有我。所以者何。其葱*蕜者。自
T0606_.15.0206b06: 毀自生。一切皆空非吾無我。假使鬚髮與神
T0606_.15.0206b07: 合者。如水乳合猶尚可別。設使鬚髮有吾我
T0606_.15.0206b08: 者。初在胎中受形識時都無髮毛。爾時吾我
T0606_.15.0206b09: 爲在何許。後因縁生。以是知之。髮無吾我。髮
T0606_.15.0206b10: 生不生。若除若在計無有身。以是觀之。草苗
T0606_.15.0206b11: 及髮一無有異。於是頌曰
T0606_.15.0206b12:     假使鬚髮有吾我 便當可見如葱*蕜
T0606_.15.0206b13:     身猶芻草剉斬之 觀體與草等無異
T0606_.15.0206b14: 其修行者思惟如是。本無有吾。今不見我。曉
T0606_.15.0206b15: 了若斯不懷狐疑。如髮無我一切亦然。髮毛
T0606_.15.0206b16: 爪齒骨肉皮膚悉無所屬。諦觀如是地無吾
T0606_.15.0206b17: 我我不在地。於是頌曰
T0606_.15.0206b18:     身髮種類無吾我 分別體内百千段
T0606_.15.0206b19:     於中求之無有身 譬如入水而求火
T0606_.15.0206b20: 其修行者心自念言。吾求内地都無吾我。當
T0606_.15.0206b21: 察外地。儻有吾我依外地耶。何謂外地與身
T0606_.15.0206b22: 不連。麁強堅固離於人身。謂爲土地山巖沙
T0606_.15.0206b23: 石瓦木之形。銅鐵鉛錫。金銀鍮石。珊瑚
T0606_.15.0206b24: 魄。車磲馬瑙。琉璃水精。諸樹草木苗稼穀物。
T0606_.15.0206b25: 諸所積聚。於是頌曰
T0606_.15.0206b26:     山巖石瓦地樹木 及餘諸所有形類
T0606_.15.0206b27:     其各離身衆殖生 是則名曰外地種
T0606_.15.0206b28: 其修行者觀於外地。則知内地無有吾我。所
T0606_.15.0206b29: 以者何。内地増減。則有苦安尚無有身。何
T0606_.15.0206c01: 況外地當有體耶。設有破壞斷截燒滅。墾掘
T0606_.15.0206c02: 剥裂不覺苦痛。寧可謂之有吾我乎。故外内
T0606_.15.0206c03: 地皆無所屬等而無異。於是頌曰
T0606_.15.0206c04:     譬如内地無吾我 何況在外而有者
T0606_.15.0206c05:     以觀無我等無異 省之同空而不別
T0606_.15.0206c06: 何謂爲水。水爲在我我爲在水。水有二事内
T0606_.15.0206c07: 水外水。何謂内水身中諸軟。濕膩肪膏血脈
T0606_.15.0206c08: 髓腦。涕涙涎唾肝膽小便之屬。身中諸濕
T0606_.15.0206c09: 謂内水。於是頌曰
T0606_.15.0206c10:     肝膽諸血脈 及汗肪之屬
T0606_.15.0206c11:     涕涙諸小便 身中諸濕者
T0606_.15.0206c12:     散體有柔軟 與神不相連
T0606_.15.0206c13:     通流遍身中 是謂爲内水
T0606_.15.0206c14: 其修行者涕唾在前諦觀視之。以木擧之我
T0606_.15.0206c15: 著此乎。假使依是日日流出。棄捐滅沒將定
T0606_.15.0206c16: 在外。不計是我亦不護之。假使木&T016254;有吾我
T0606_.15.0206c17: 者。盛著器中以何名之。如是觀者諦知無
T0606_.15.0206c18: 身。所以者何。計於形體無有若干。以此之比
T0606_.15.0206c19: 水種衆多。水則無我内外亦爾。於是頌曰
T0606_.15.0206c20:     假使我如水 水消我則滅
T0606_.15.0206c21:     如身水稍長 我者亦應爾
T0606_.15.0206c22:     如棄體中水 不貪計是身
T0606_.15.0206c23:     諦觀如是者 則無有吾我
T0606_.15.0206c24: 其修行者復更省察已。見内水無有吾我。
T0606_.15.0206c25: 當觀外水無有我耶。我依*水乎。何謂外。
T0606_.15.0206c26: 水不在己者。根味莖味枝葉花實之味。醍醐
T0606_.15.0206c27: 麻油酒漿霧露。浴池井泉溝渠澇水。江河大
T0606_.15.0206c28: 海地下諸水是謂外水。於是頌曰
T0606_.15.0206c29:     地上諸可名水者 及餘衆藥根莖味
T0606_.15.0207a01:     與身各別不相連 是則謂之爲外水
T0606_.15.0207a02: 其修行者諦觀外水分別如是。而身中水尚
T0606_.15.0207a03: 無吾我。有所増減令身苦痛。何況外水而有
T0606_.15.0207a04: 身乎。設有取者於己無損。若有與者於身無
T0606_.15.0207a05: 益。以是觀之此内外水等而無異。所以者何。
T0606_.15.0207a06: 倶無所有。於是頌曰
T0606_.15.0207a07:     身中諸水無吾我 設有苦樂及増減
T0606_.15.0207a08:     如是外水豈有身 苦樂増減而無患
T0606_.15.0207a09: 今當觀察諸火種。火有我耶我著火乎。何謂
T0606_.15.0207a10: 爲火。火有二事内火外火。何謂内火。身中温
T0606_.15.0207a11: 暖諸熱煩滿。其存命識消飮食者。身中諸温
T0606_.15.0207a12: 此爲内火。於是頌曰
T0606_.15.0207a13:     身中諸煖消飮食 温和存命諸熱
T0606_.15.0207a14:     是則體分及日光 斯謂名之爲内火
T0606_.15.0207a15: 其修行者當作等觀。身中諸温或熱著頭。或
T0606_.15.0207a16: 在手足脊脇腹背。如是觀者各各有異。計人
T0606_.15.0207a17: 身一不應有我。諦視如是則無所屬是爲内
T0606_.15.0207a18: 火。於是頌曰
T0606_.15.0207a19:     分別計人身 心察火無我
T0606_.15.0207a20:     所處若干種 各各不見我
T0606_.15.0207a21: 其修行者便自思惟。吾求内火則無有身。當
T0606_.15.0207a22: 觀外火爲有我乎。我依火耶。何謂外火與身
T0606_.15.0207a23: 不連。謂火及炎温熱之屬。日月星宿所出光
T0606_.15.0207a24: 明。諸天神宮地岸山巖鑿石之火。衣服珍琦
T0606_.15.0207a25: 金銀銅鐵。珠璣瓔珞及諸五穀。樹木藥草醍
T0606_.15.0207a26: 醐麻油。諸所有熱是謂外火。於是頌曰
T0606_.15.0207a27:     日月炎火及星宿 下地諸石光熱者
T0606_.15.0207a28:     及餘一切諸温暖 是則名曰爲外火
T0606_.15.0207a29: 其修行者思惟外火所覩如是。則知外火不
T0606_.15.0207b01: 可稱數。火有二事有所燒煮。火在草木不焚
T0606_.15.0207b02: 草木。所處各異。設外火中有吾我者。則不別
T0606_.15.0207b03: 異。以故知之外火無身。亦不在彼。内火外火
T0606_.15.0207b04: 倶而無異。所以者何。等歸于空。於是頌曰
T0606_.15.0207b05:     所以有此火 唯燒熱炊熟
T0606_.15.0207b06:     山巖諸石子 所積聚如是
T0606_.15.0207b07:     各各所在異 熾然不一時
T0606_.15.0207b08:     外火無若斯 是故知無我
T0606_.15.0207b09: 今當觀察。諸所風氣爲有我耶我在風耶。何
T0606_.15.0207b10: 謂爲風。風有二事。内風外風。何謂内風。身所
T0606_.15.0207b11: 受氣上下往來。横起脇間脊背腰風。通諸百
T0606_.15.0207b12: 脈骨間之風。掣縮其筋力風。急暴諸風興作
T0606_.15.0207b13: 動發。則斷人命此謂内風。於是頌曰
T0606_.15.0207b14:     載身諸風猶機關 其斷人命衆風
T0606_.15.0207b15:     喘息動搖掣縮體 是則名曰爲内風
T0606_.15.0207b16: 其修行者當作是觀。此内諸風皆因飮食不
T0606_.15.0207b17: 時節起。及餘因縁風不虚發風若干種。歩歩
T0606_.15.0207b18: 之中各各起滅。於彼求我而不可得。以是言
T0606_.15.0207b19: 之求於内風而無吾我。於是頌曰
T0606_.15.0207b20:     人身動風及住風 計若干種從縁起
T0606_.15.0207b21:     此各殊異非有我 是故内風而無
T0606_.15.0207b22: 其修行者心自念言。今求内風則無有我。當
T0606_.15.0207b23: 復察外何謂外風不與身連。東西南北暴急
T0606_.15.0207b24: 亂風。飄風冷熱多少微風興雲之風。旋嵐動
T0606_.15.0207b25: 風。成敗天地。及持水風。是謂外風。於是頌
T0606_.15.0207b26:
T0606_.15.0207b27:     四方諸風及寒熱 *旋嵐之風亦成敗
T0606_.15.0207b28:     持雲塵清并飄風 是則名曰爲外風
T0606_.15.0207b29: 其修行者觀風如是。則自念言外風不同。或
T0606_.15.0207c01: 大或小或時中*適。或時盛熱持扇自扇。若有
T0606_.15.0207c02: 塵土而拂拭之。急疾*飄風則逝驚人。*旋嵐
T0606_.15.0207c03: 之風立在虚空。天地壞時拔須彌山。兩兩相
T0606_.15.0207c04: 搏皆令破壞。擧下令上*飄高使墮。&T016113;
T0606_.15.0207c05: 壞皆使如塵。計身有一無有大小。外風既多
T0606_.15.0207c06: 又復大小。觀内外風等無差特。所以者何。倶
T0606_.15.0207c07: 無所屬。於是頌曰
T0606_.15.0207c08:     若使執扇除汗暑 人身中風及*旋嵐
T0606_.15.0207c09:     虚空衆風亦無我 是則名曰爲外風
T0606_.15.0207c10: 其修行者皆能分別。了此四大雖爾未捨。不
T0606_.15.0207c11: 解身空所在作爲。輒計有身亦言有吾。以觀
T0606_.15.0207c12: 本無計内四種。及外四種倶等無異。色痛想
T0606_.15.0207c13: 行識。則爲猗内亦無所猗。所以者何。其心意
T0606_.15.0207c14: 識而不在内。痛想行識亦不與身四大相連。
T0606_.15.0207c15: 於是頌曰
T0606_.15.0207c16:     當觀察此四種分 其無慧者常懷疑
T0606_.15.0207c17:     色痛行識不連内 安當相著外四種
T0606_.15.0207c18: 其修行者假使狐疑。當觀本原能解其根。
T0606_.15.0207c19: 則知如審。譬如種樹而生果實。非是本子亦
T0606_.15.0207c20: 不離本。一切如是因獲四大。如有五陰。則在
T0606_.15.0207c21: 胞胎成心精神。形如濁酪則生息肉。稍稍而
T0606_.15.0207c22: 成小兒之身。從少小身便至中年。是若干種
T0606_.15.0207c23: 本從胎起。既成就身非初合身亦不離初。始
T0606_.15.0207c24: 從胎精稍稍成形。至中年精神所處。四
T0606_.15.0207c25: 大種之變漸漸日長。以觀本無則無有我。
T0606_.15.0207c26: 等無差特四種法爾精神所處漸漸成躯。其
T0606_.15.0207c27: 無精神亦轉長大。於是頌曰
T0606_.15.0207c28:     内*由心生實 如樹從子出
T0606_.15.0207c29:     心如樹因果 外種亦如是
T0606_.15.0208a01:     其身法亦然 因心念衆想
T0606_.15.0208a02:     厥外種無意 安能有衆想
T0606_.15.0208a03: 譬如外種或有出金。後有工師或出銅鐵。或
T0606_.15.0208a04: 出鉛錫或出銀者。或出鍮石車磲馬瑙。琉璃
T0606_.15.0208a05: 水精珊瑚虎魄。碧英金剛金精衆寶。其於外
T0606_.15.0208a06: 種出如是輩琦璝珍異。計身内種胎中始生。
T0606_.15.0208a07: 若二肉摶名爲眼相。其目中光有所見者名
T0606_.15.0208a08: 曰爲睛。目中黒瞳因于内*睛得見外形。内
T0606_.15.0208a09: 外相迎然後爲識。識何所興謂痛想行。若如
T0606_.15.0208a10: 從目生痛想行。耳鼻口意亦復如是。内外諸
T0606_.15.0208a11: 種等亦無異。從内諸種心痛想行。本從内起
T0606_.15.0208a12: 不由于外。於是頌曰
T0606_.15.0208a13:     有護於外種 用出金銀故
T0606_.15.0208a14:     内種亦如是 二肉摶成眼
T0606_.15.0208a15:     從眼根覩色 因色而成識
T0606_.15.0208a16:     由心起衆想 内自在號識
T0606_.15.0208a17: 其修行者儻有是疑。所謂内種頗有踰者。所
T0606_.15.0208a18: 謂内中之内或自覺言。朦瞑之人不聞不了。
T0606_.15.0208a19: 其心反耶入於貢高。所見身者則是吾所
T0606_.15.0208a20: 我爲有體我或在内。觀他人身亦如是也。所
T0606_.15.0208a21: 覩如斯不能起踰。佛解人身四大五陰及
T0606_.15.0208a22: 諸衰入。因號之身我所他人。計此内外凡俗
T0606_.15.0208a23: 言耳。如俗所言吾欲從之。設不從者儻有諍
T0606_.15.0208a24: 訟。學道之人未曾計形。於是頌曰
T0606_.15.0208a25:     我寧有勝乎 能超内我
T0606_.15.0208a26:     愚騃亦如是 無慧隨邪見
T0606_.15.0208a27:     言語有増減 凡俗所説耳
T0606_.15.0208a28:     智慧除如是 分別無特異
T0606_.15.0208a29: 其修行者見知了了成清淨慧。設使内種是
T0606_.15.0208b01: 我所者。常得自在當制訶之。進退由人所以
T0606_.15.0208b02: 知之。無我者何不得自在。慼於衰老鬚髮自
T0606_.15.0208b03: 白。爪長齒落面皺皮緩。顏色醜變筋脈爲
T0606_.15.0208b04: 緩。肉損傷骨風寒熱至。相錯不和膿血濁
T0606_.15.0208b05: 亂。計外四大亦復如是。或有掘地山崩谷壞。
T0606_.15.0208b06: 地水火風或増或損。用不自在是故無身。由
T0606_.15.0208b07: 此知之内外諸種無吾非我。於是頌曰
T0606_.15.0208b08:     生老病死至 猶尚不自在
T0606_.15.0208b09:     外地亦如此 崩掘常増減
T0606_.15.0208b10:     内衆事成身 外種亦若干
T0606_.15.0208b11:     如實正諦觀 則知無吾我
T0606_.15.0208b12: 修行自念我心云何。從久遠來四大悉空反
T0606_.15.0208b13: 謂我所。譬如夏熱清淨無雲。遊於曠澤遙見
T0606_.15.0208b14: 野馬。當時地熱如散炭火。既無有水草木皆
T0606_.15.0208b15: 枯。及若沙地日中炎盛。或有賈客失衆伴輩。
T0606_.15.0208b16: 獨在後行上無傘蓋。足下無履體面汗出。唇
T0606_.15.0208b17: 口燋乾熱炙身體。張口吐舌劣極甚渇。四顧
T0606_.15.0208b18: 望視其心迷惑。遙見野馬意爲是水。謂爲
T0606_.15.0208b19: 不遠似如水波。其邊生樹若干種類。鳧鴈鴛
T0606_.15.0208b20: 鴦皆遊其中。我當至彼自投坑底。復出除
T0606_.15.0208b21: 身垢熱。及諸劇渇疲極得解。爾時彼人念是
T0606_.15.0208b22: *已後。盡力馳走趣於野馬。身劣益渇遂更困
T0606_.15.0208b23: 頓。氣乏心亂即復思惟。我謂水近走行
T0606_.15.0208b24: 里。永不知至此爲云何。本之所見實是
T0606_.15.0208b25: 水吾自惑乎。遂復進前日轉晩暮。時向欲涼
T0606_.15.0208b26: 不見野馬。無有此水心即覺之。是熱盛炎之
T0606_.15.0208b27: 所作耳。吾用渇極遙見野馬反謂是水。於是
T0606_.15.0208b28: 頌曰
T0606_.15.0208b29:     遙見日盛炎 謂是流水波
T0606_.15.0208c01:     以渇困極故 意想呼是河
T0606_.15.0208c02:     時暮遂向涼 更諦察視之
T0606_.15.0208c03:     乃知是野馬 吾惑謂爲水
T0606_.15.0208c04: 修行自念吾本亦然。渇於情欲追之不息。著
T0606_.15.0208c05: 終始愛還自燋然。迷守疑想癡網所蓋野馬
T0606_.15.0208c06: 見惑。吾從久遠唐有是心。貪著于我謂是吾
T0606_.15.0208c07: 所。今已覺了所覩審諦。身所想見斯已除矣。
T0606_.15.0208c08: 今覩六分無有吾我。觀一毛髮永不見有。況
T0606_.15.0208c09: 於體中毛孔諸物。解身一毛有若干説。況當
T0606_.15.0208c10: 講論一切地乎。於是頌曰
T0606_.15.0208c11:     自觀其身謂有我 愚渇見炎亦如是
T0606_.15.0208c12:     知此六分非我所 有是心者合徳
T0606_.15.0208c13: 其修行者當復思惟。愚者不明發心生想是
T0606_.15.0208c14: 吾斯我。彼意所念衆想邪行。初起謂念後起
T0606_.15.0208c15: 謂行。思是然後心中風動令口發言倚四大
T0606_.15.0208c16: 身計吾有我。是事皆空無吾無我。唯是陰
T0606_.15.0208c17: 諸入之根。是故有身因號名人。男子丈夫萌
T0606_.15.0208c18: 類視息。載齒之種志從内動。因風有聲令舌
T0606_.15.0208c19: 而言。譬如大水高山流下。其震動暢逸行者
T0606_.15.0208c20: 聞之。亦如深山之嚮呼者即應。人舌有言本
T0606_.15.0208c21: 從心起亦猶如是。於是頌曰
T0606_.15.0208c22:     依倚諸種想衆法 本從邪思起意念
T0606_.15.0208c23:     因長成身有言説 出若干義如山川
T0606_.15.0208c24: 其修行者當復自念。是四種身無吾無我轉
T0606_.15.0208c25: 増害。譬如有人財富無數而有四怨。四怨
T0606_.15.0208c26: 念言。此人大富財寶不呰。田地舍宅器物無
T0606_.15.0208c27:
T0606_.15.0208c28:
T0606_.15.0208c29:
T0606_.15.0209a01: 量。奴婢僕使無所乏少。宗室親友皆亦熾
T0606_.15.0209a02: 盛。吾等既貧復無力勢。我輩不能得報
T0606_.15.0209a03: 怨。當以方便屈危斯人。當以何因成其
T0606_.15.0209a04: 計。常親近之乃可報怨。爾時四怨詐往歸命。
T0606_.15.0209a05: 各自説言。我等爲君趨走給使以當奴客。
T0606_.15.0209a06: 所欲作爲願見告勅。其人即受悉親信之令
T0606_.15.0209a07: 在左右。四怨恭肅晩臥早起。悚慄叉手諸可
T0606_.15.0209a08: 重作。皆先爲之不避劇難。爾時富者見彼四
T0606_.15.0209a09: 怨。恭敬順從清淨言和。卑下其心意甚愛
T0606_.15.0209a10: 之。謂此四人是吾親親莫踰卿者。所在坐
T0606_.15.0209a11: 席輒歎説之。是吾親友亦如兄弟子孫無異
T0606_.15.0209a12: 是輩所興有可作爲吾終不違。有是教已食
T0606_.15.0209a13: 飮同器出入參乘。於是頌曰
T0606_.15.0209a14:     親近無數便 除慢不逆命
T0606_.15.0209a15:     卑下如家客 順意令歡喜
T0606_.15.0209a16:     怨安能行此 是等爲本讐
T0606_.15.0209a17:     在世有嫌結 依之如親友
T0606_.15.0209a18: 爾時富者親是四怨心未曾踈。然後有縁與
T0606_.15.0209a19: 斯四人。從其本城欲到異縣。自共竊議此人
T0606_.15.0209a20: 長夜是我重讐。今者在此墮吾手中。既在曠
T0606_.15.0209a21: 野無有人民。此間前後所傷非一也。今斯道
T0606_.15.0209a22: 路離城玄隔去縣亦遠。前後無人邊無候望。
T0606_.15.0209a23: 亦無放牧取薪草人射獵之者也。今正日中
T0606_.15.0209a24: 猛獸尚息。況人當行今垂可危。於時四怨
T0606_.15.0209a25: 捉富者髮。枻之著地騎其胸上各陳本罪。一
T0606_.15.0209a26: 怨言曰。某時殺我父。第二人言。卿殺我兄。
T0606_.15.0209a27: 第三人言。汝殺我子。第四人言。汝殺我孫。
T0606_.15.0209a28: 今得卿便段段相解。當截其頭解解斬之。自
T0606_.15.0209a29: 省本心曾所作不皆思惟之。今汝亡命至
T0606_.15.0209b01: 羅獄。爾時富者爾乃覺耳。是我怨家反謂*親
T0606_.15.0209b02: 親。初來附吾吾愛信之。食飮好樂不爲悋惜
T0606_.15.0209b03: 視之如子。吾所欲得悉著其前。久欲害我
T0606_.15.0209b04: 不覺耳。今捉我頭撲之在地。陳吾萬罪截吾
T0606_.15.0209b05: 耳鼻。及手足指剥皮斷舌。今諦知卿是我仇
T0606_.15.0209b06: 怨。於是頌曰
T0606_.15.0209b07:     其人相隨來 怨家像善友
T0606_.15.0209b08:     口軟心懷毒 如灰覆盛火
T0606_.15.0209b09:     現信無所持 剥吾如屠羊
T0606_.15.0209b10:     其人心乃覺 是怨非親友
T0606_.15.0209b11: 修行如是等觀此義。吾本自謂地水火風四
T0606_.15.0209b12: 事屬我。今諦察之*已爲覺知。是爲怨家骨
T0606_.15.0209b13: 鎖相連。所以者何。身水増減。令發寒病有
T0606_.15.0209b14: 百一苦。本從身出還自危己也。若使身火復
T0606_.15.0209b15: 有動作。則發熱疾百一之患。本從身出還
T0606_.15.0209b16: 復自危也。風種若起則得風病百一之痛也。
T0606_.15.0209b17: 地若動者衆病皆興。是爲四百四病倶起也。
T0606_.15.0209b18: 是四大身皆是怨讐。悉非我許誠可患厭。明
T0606_.15.0209b19: 者捐棄未曾貪樂。於是頌曰
T0606_.15.0209b20:     火本在於木 相揩還自然
T0606_.15.0209b21:     四種亦如是 不和危其身
T0606_.15.0209b22:     明人常諦觀 省察其本*原
T0606_.15.0209b23:     是内四大空 此怨何爲樂
T0606_.15.0209b24: 其修行者自思惟念。吾觀四種實非我所。當
T0606_.15.0209b25: 觀空種爲何等類。空者有身身爲有空。何謂
T0606_.15.0209b26: 空種。空有二事内空外空。何謂内空。身中諸
T0606_.15.0209b27: 空眼耳鼻口身心胸腹。腸胃孔竅臭穢之屬。
T0606_.15.0209b28: 骨中諸空衆脈瞤動。是輩名爲内空也。於
T0606_.15.0209b29: 是頌曰
T0606_.15.0209c01:     如蓮華諸孔 體空亦如斯
T0606_.15.0209c02:     骨肉皮動*瞤 身内空無異
T0606_.15.0209c03: 其修行者當作斯觀。身中諸孔皆名曰空。不
T0606_.15.0209c04: 從此空而起想念。不與空合。所以者何。意從
T0606_.15.0209c05: 心起。意意相續本從對生。其意法者當自
T0606_.15.0209c06: 心。觀他人心心無亦空無所依倚。以三達
T0606_.15.0209c07: 智察去來今皆無所有。若干方便省於内空
T0606_.15.0209c08: 永不見身。是故内空而無吾我。於是頌曰
T0606_.15.0209c09:     觀於内種何所在 永不得我如毛塵
T0606_.15.0209c10:     是故身空心意識 譬如冥影但有名
T0606_.15.0209c11: 其修行者當作是觀。*已見内空悉無所有。當
T0606_.15.0209c12: 復觀外爲何等類爲有我我依之耶。何謂外
T0606_.15.0209c13: 空。不與身連。無像色者。而不可見亦不可
T0606_.15.0209c14: 獲。無有身形不可牽制。不爲四種之所覆蓋。
T0606_.15.0209c15: 因是虚空分別四大。而依往反出入進退。上
T0606_.15.0209c16: 下行來屈申擧動下深上高。風得周旋火起
T0606_.15.0209c17: 山崩。日月星宿周匝圍繞。得因而行是爲外
T0606_.15.0209c18: 空。於是頌曰
T0606_.15.0209c19:     不見其色像 能忍無罣
T0606_.15.0209c20:     衆人因往還 屈申及動作
T0606_.15.0209c21:     衆水所通流 日月風旋行
T0606_.15.0209c22:     山崩若火起 是謂爲外空
T0606_.15.0209c23: 其修行者諦觀如是。而身内空尚非吾所。況
T0606_.15.0209c24: 復外空而云我乎。執心專精内外諸空等無
T0606_.15.0209c25: 有異。所以者何。無有苦樂故也。不可捉持
T0606_.15.0209c26: 無有想念。已無心意無有苦樂不當計我。於
T0606_.15.0209c27: 是頌曰
T0606_.15.0209c28:     是身中諸空 計體了無我
T0606_.15.0209c29:     何況於外空 當復計有
T0606_.15.0210a01:     察於内外空 悉等無差異
T0606_.15.0210a02:     以不與苦樂 離於諸想念
T0606_.15.0210a03: 今當觀察心神之種。心有我我依心神耶。何
T0606_.15.0210a04: 謂心神心神在内不在外。心依内種得見外
T0606_.15.0210a05: 種而起因縁。神有六界。眼耳鼻口身心之識
T0606_.15.0210a06: 也。彼修行者當作是知。目因色明猶空隨心。
T0606_.15.0210a07: 以是之故便有眼識。於是頌曰
T0606_.15.0210a08:     因内諸種大 及外衆四分
T0606_.15.0210a09:     如兩木相鑚 火出識如斯
T0606_.15.0210a10:     耳鼻身口意 分別成六事
T0606_.15.0210a11:     色爲罪福主 是名曰諸識
T0606_.15.0210a12: 其眼識者不在目裏。不在外色。色不與眼而
T0606_.15.0210a13: 合同也。亦不離眼從外因色。内而應之縁是
T0606_.15.0210a14: 名識。於是頌曰
T0606_.15.0210a15:     譬如取火燧 破之爲百分
T0606_.15.0210a16:     而都不見火 觀火不離木
T0606_.15.0210a17:     其諸識之種 計之亦若斯
T0606_.15.0210a18:     因六情有識 察之不可
T0606_.15.0210a19: 譬如有王上在高樓。與群臣百僚倶會。未
T0606_.15.0210a20: 王時在於山居爲仙人子。群臣迎之立爲國
T0606_.15.0210a21: 王。未曾聽樂。聞鼓箜篌琴瑟之聲。其音甚悲。
T0606_.15.0210a22: 柔和雅妙得未曾有。顧謂群臣是何等聲其
T0606_.15.0210a23: 音殊好。於是頌曰
T0606_.15.0210a24:     如仙人王在閑居 來在人間聞琴聲
T0606_.15.0210a25:     其王爾時問群臣 是何音聲殊乃爾
T0606_.15.0210a26: 群臣白王。大王未曾聞此音耶。於是頌曰
T0606_.15.0210a27:     群臣報王曰 王未曾聞
T0606_.15.0210a28:     如王見試者 臣不宣惡言
T0606_.15.0210a29: 王告群臣言。吾身本學久居雪山。爲仙人子
T0606_.15.0210b01: 其處閑居。與此差別以故不聞。於是頌曰
T0606_.15.0210b02:     王以本末爲臣説 止在閑居法爲樂
T0606_.15.0210b03:     遊于獨處故不知 不能分別此音聲
T0606_.15.0210b04: 爾時傍臣前啓王言。大王欲知是名曰琴。
T0606_.15.0210b05: 於是頌曰
T0606_.15.0210b06:     王未曾聞此 不解音所出
T0606_.15.0210b07:     臣言人中尊 是者名曰琴
T0606_.15.0210b08: 王告*傍臣便取琴來。吾觀之何類。即受勅命
T0606_.15.0210b09: 則持琴來。王告之曰。吾不用是取其聲來。
T0606_.15.0210b10: *傍臣報曰。是名曰琴。當興方便動作功夫乃
T0606_.15.0210b11: 聲耳。何縁擧聲以示王乎。於是頌曰
T0606_.15.0210b12:     其王有所問 群臣尋答曰
T0606_.15.0210b13:     其聲不可獲 無有自然音
T0606_.15.0210b14: 王問群臣興何功夫而令有聲。群臣白王。此
T0606_.15.0210b15: 名曰琴。工師作成既用燥材。加以筋纒以作
T0606_.15.0210b16: 成竟。復試厥音。令不大小。使其平正。於是頌
T0606_.15.0210b17:
T0606_.15.0210b18:     治用燥材作斯琴 覆以薄板使内空
T0606_.15.0210b19:     復著好絃調其音 然後爾乃聲悲和
T0606_.15.0210b20: 臣啓王曰。鼓琴當工巧節相和。不急不緩不
T0606_.15.0210b21: 遲不疾。知音時節解聲麁細高下得所。
T0606_.15.0210b22: 既曉賦詠歎詠之聲。歌不失節習於鼓音。
T0606_.15.0210b23: 八音九韶十八之品。品有異調其絃之變
T0606_.15.0210b24: 十有九。於是頌曰
T0606_.15.0210b25:     其音而悲和 宣暢聲逸*殊
T0606_.15.0210b26:     四部聲柔軟 能歌皆通利
T0606_.15.0210b27:     曉了詩賦詠 若如天伎樂
T0606_.15.0210b28:     得如是人者 鼓琴乃清和
T0606_.15.0210b29: 群臣白王如斯師者。調琴絃聲爾乃悲快。如
T0606_.15.0210c01: 向者王之所聞。聲*已滅盡矣不可復得。設人
T0606_.15.0210c02: 四方追逐其音。求之所在而不可獲。王謂群
T0606_.15.0210c03: 臣。所謂琴者。無益於世無有要矣。是謂爲
T0606_.15.0210c04: 琴令無數人放逸不順。爲是見欺迷惑於人。
T0606_.15.0210c05: 取是琴去。破令百分棄捐于野。於是頌曰
T0606_.15.0210c06:     若干功夫成其音 是爲虚妄迷惑俗
T0606_.15.0210c07:     假使無鼓聲不出 煩勞甚多用是爲
T0606_.15.0210c08: 其修行者作是思惟。譬如彼琴興若干功。爾
T0606_.15.0210c09: 乃成聲眼亦如是。無風寒熱其精明徹。心不
T0606_.15.0210c10: 他念目因外明。所覩色者無有遠近。色無細
T0606_.15.0210c11: 微亦不覆蓋。識非一種因是之縁便有眼識。
T0606_.15.0210c12: 於是頌曰
T0606_.15.0210c13:     如琴若干而得成 聲從耳聞心樂之
T0606_.15.0210c14:     無有衆病目*睛明 設無他念名眼識
T0606_.15.0210c15: 所從因縁起眼識者。其縁所合無常苦空非
T0606_.15.0210c16: 我之物。因從眼識而致此患。設有人言有常
T0606_.15.0210c17: 樂命。是我所者是不可得。此爲虚言安可自
T0606_.15.0210c18: 云眼識我所。以是知之身無眼識也。眼識無
T0606_.15.0210c19: 常。心諸所想亦復如是。審諦觀者知其根
T0606_.15.0210c20: 本。一切諸法皆非我所。譬如御車摘取芭蕉
T0606_.15.0210c21: 之樹一葉。謂之爲堅在手即微。次第撾取至
T0606_.15.0210c22: 其根株無一堅固。亦不有要安能令剛也。修
T0606_.15.0210c23: 行如是從初發意時。觀其毛髮。爲是我所爲
T0606_.15.0210c24: 在他所。審觀如是察其髮頭。一切地種水火
T0606_.15.0210c25: 風空。并及精神視察無身。如吾曾聞日入夜
T0606_.15.0210c26: 冥。有人獨行而無有月光。遂至中半遙察
T0606_.15.0210c27: 見樹謂之爲賊。如欲拔刀張弓執戟危我不
T0606_.15.0210c28: 疑。心懷恐怖不敢復前。擧足移動志甚愁慼
T0606_.15.0210c29: 惱不可言。天轉向曉星宿遂沒日光欲出。爾
T0606_.15.0211a01: 乃覺知非賊是樹。其修行者當作是觀。我自
T0606_.15.0211a02: 往昔愚癡所蓋。謂有吾身及頭手足。脇脊胸
T0606_.15.0211a03: 腹諸所合聚。行歩進止坐起言語。所可作爲
T0606_.15.0211a04: 稍稍自致。學問曉道智慧聰明。愚癡之冥遂
T0606_.15.0211a05: 爲淺薄。爾乃解了無有吾我。骨*鎖相連皮革
T0606_.15.0211a06: 裹纒。因心意風行歩進止。臥起語言有所作
T0606_.15.0211a07: 爲。於是頌曰
T0606_.15.0211a08:     有人冥行路 望見樹謂賊
T0606_.15.0211a09:     愚人亦如是 見身計有我
T0606_.15.0211a10:     明無吾我人 積衆事成體
T0606_.15.0211a11:     骨*鎖諸孔流 因心神動風
T0606_.15.0211a12: 吾曾聞之昔有一國。諸年少輩遊在江邊
T0606_.15.0211a13: 而相娯樂。以沙起城或作屋室。謂是我所各
T0606_.15.0211a14: 各自護。分別所爲令不差錯。作之*已竟。中
T0606_.15.0211a15: 有一子即以足觸壞他沙城。主大瞋恚牽其
T0606_.15.0211a16: 頭髮。以拳打之擧聲大叫。某壞我城仁等
T0606_.15.0211a17: 願來助我治罪。衆人應聲悉往佐助。而撾治
T0606_.15.0211a18: 之足蹈其身。汝何以故壞他人所作。其輩復
T0606_.15.0211a19: 言。汝破他城當還復之。共相謂曰。寧見此人。
T0606_.15.0211a20: 壞他城不其有効者。治罪如是各自在城。而
T0606_.15.0211a21: 戲欣笑勿復相犯。於是頌曰
T0606_.15.0211a22:     小兒作沙城 觸之皆破壞
T0606_.15.0211a23:     戲笑而作之 謂爲是我所
T0606_.15.0211a24:     各各自懷心 是吾城屋界
T0606_.15.0211a25:     而已娯樂中 如王處國宮
T0606_.15.0211a26: 爾時小兒娯樂沙城。謂是我所將護愛之不
T0606_.15.0211a27: 令人觸。日遂向冥各欲還歸。其心不戀不顧
T0606_.15.0211a28: 沙城。各以手足蹋壞之去而歸其家。於是頌
T0606_.15.0211a29:
T0606_.15.0211b01:     小兒積沙以爲城 在中娯樂盡黄昏
T0606_.15.0211b02:     日適向冥不戀慕 即捨其城歸還家
T0606_.15.0211b03: 其修行者當作是觀。吾未解道計有吾我恩
T0606_.15.0211b04: 愛之著普護身色。老病將至無常對到忽
T0606_.15.0211b05: 盡滅矣。今適捨色心無所樂。以智慧法分別
T0606_.15.0211b06: 散壞。四大五陰今*已解了。色痛想行識
T0606_.15.0211b07: 入之衰皆非我所。如今五陰非身所有。過去
T0606_.15.0211b08: 當來現在亦然。其觀生死以如是者。便能具
T0606_.15.0211b09: 足得至脱門。欲求空者順行若斯。於是頌曰
T0606_.15.0211b10:     其有習欲者 不捨恩愛著
T0606_.15.0211b11:     普自將護身 如人奉敬親
T0606_.15.0211b12:     若離於情欲 如月蝕光伏
T0606_.15.0211b13:     知身如沙城 不復計吾我
T0606_.15.0211b14: 其修行者見三界空。不復願樂有所向生。何
T0606_.15.0211b15: 謂無願而向脱門。所有境界婬怒癡垢。假使
T0606_.15.0211b16: 起者制而不隨。是謂無願而向脱門。無想如
T0606_.15.0211b17: 是已了是者謂三脱門。其修行者所以專精
T0606_.15.0211b18: 唯欲解空。於是頌曰
T0606_.15.0211b19:     三界不見我 所覩皆爲空
T0606_.15.0211b20:     安能復求生 一切不退還
T0606_.15.0211b21:     設心常思念 無*想無願空
T0606_.15.0211b22:     如在戰鬪中 降伏除怨賊
T0606_.15.0211b23:     觀五陰本無 依*倚在人
T0606_.15.0211b24:     過去及當來 現在亦如是
T0606_.15.0211b25:     積聚勤苦身 一切悉敗壞
T0606_.15.0211b26:     明者觀五陰 如水之泡沫
T0606_.15.0211b27:     若得無*想願 覩三界皆空
T0606_.15.0211b28:     致三脱安隱 悉度衆苦惱
T0606_.15.0211b29:     見吉祥不遠 如掌中觀文
T0606_.15.0211c01:     是謂爲沙門 無有終始患
T0606_.15.0211c02:     省察覺佛諸經法 爲求解脱永安隱
T0606_.15.0211c03:     義深廣演説總哀 令行者解多講空
T0606_.15.0211c04: 修行道地經卷第
T0606_.15.0211c05:
T0606_.15.0211c06:
T0606_.15.0211c07:
T0606_.15.0211c08: 修行道地經卷第
T0606_.15.0211c09:  西晋三藏竺法護譯 
T0606_.15.0211c10: 神足品第二十二
T0606_.15.0211c11:     其心清淨如流泉 與比丘倶猶徳華
T0606_.15.0211c12:     免苦慧安若涼風 長養佛樹願稽首
T0606_.15.0211c13:     應時得寂定 如山不可動
T0606_.15.0211c14:     明觀等如稱 除瑕令無穢
T0606_.15.0211c15:     以經義寂觀 照曜現世間
T0606_.15.0211c16:     斂心自歸命 稽首三界尊
T0606_.15.0211c17: 其修行者。或先得寂而後入觀。或先得觀然
T0606_.15.0211c18: 後入寂。習行寂寞適至於觀便得解脱。設先
T0606_.15.0211c19: 入觀若至寂寞亦得解脱。何謂爲寂。其心正
T0606_.15.0211c20: 住不動不亂而不放逸。是爲寂相。尋因其行
T0606_.15.0211c21: 心觀正法。省察所作而見本無。因其形相是
T0606_.15.0211c22: 謂爲觀。譬如賣金有人買者。見金已後不言
T0606_.15.0211c23: 好醜。是謂爲寂。見金分別知出某國銀銅雜
T0606_.15.0211c24: 者。識其眞僞紫磨黄金。是謂爲觀。如人刈草
T0606_.15.0211c25: 左手獲草右手鎌刈。其寂然者如手捉草。其
T0606_.15.0211c26: 法觀者如鎌截之。於是頌曰
T0606_.15.0211c27:     其心無瑕穢 不動名曰寂
T0606_.15.0211c28:     若心遍省者 斯號謂法觀
T0606_.15.0211c29:     手捉草應寂 鎌截之爲觀
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