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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。以是自勸遵奉精
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 譬如林樹熏
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 普見如空無
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: 作栰欲渡廣河。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: 曰
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: 我適有。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。珊瑚虎
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。身中諸濕是
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 温和存命諸熱者
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 其斷人命衆風動
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 是故内風而無身
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: 曰
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。相&T016113;碎
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。至于中年精神所處。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 能超内我耶
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。我謂水近走行有
T0606_.15.0208b24: 里。永不知至此爲云何。本之所見實是何
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 有是心者諸合徳
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。唯是陰種
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: 相増害。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。我輩不能得報此
T0606_.15.0209a03: 怨。當以方便屈危斯人。當以何因成其方
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。今汝亡命至閻
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。其意法者當自觀
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 能忍無罣礙
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 當復計有所
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 察之不可分
T0606_.15.0210a19: 譬如有王上在高樓。與群臣百僚倶會。未爲
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 王未曾聞耶
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: 有聲耳。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: 曰
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。又
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。品有異調其絃之變三
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: 曰
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。色痛想行識諸
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＊倚在人身
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: 修行道地經卷第四
T0606_.15.0211c05:
T0606_.15.0211c06:
T0606_.15.0211c07:
T0606_.15.0211c08: 修行道地經卷第五
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
T0606_.15.0212a01:     以是故寂然 微妙得解脱
T0606_.15.0212a02: 其修行者。觀人身骸在前在後等而無異。開
T0606_.15.0212a03: 目閉目觀之同等。是謂爲寂。尋便思惟。頭頸
T0606_.15.0212a04: 異處手足各別。骨節支解各散一處。是謂爲
T0606_.15.0212a05: 觀。此骨鎖身因四事長。飮食愛欲睡眠罪福
T0606_.15.0212a06: 之所縁生。皆歸無常苦空非身。不淨朽積悉
T0606_.15.0212a07: 無所有。是謂爲觀。取要言之。見而不察是謂
T0606_.15.0212a08: 爲寂。分別其無是謂爲觀。於是頌曰
T0606_.15.0212a09:     見諸骨＊鎖不察省 心不濁亂是謂寂
T0606_.15.0212a10:     分別其體頭手足 發意欲省是謂觀
T0606_.15.0212a11: 其修行者。何因專精求入寂然。無數方便而
T0606_.15.0212a12: 逮於寂。今取要言而解説之。因二事致。一惡
T0606_.15.0212a13: 露觀。二曰數息守出入息。何謂爲不淨觀。
T0606_.15.0212a14: 初當發心慈念一切皆令安隱。發是心已便
T0606_.15.0212a15: 到塚間坐觀死人。計從一日乃至七日。或身
T0606_.15.0212a16: 膖脹其色青黒。爛壞臭處爲蟲見食。無復肌
T0606_.15.0212a17: 肉膿血見洿。視其骨節筋所纒裹。白骨星散
T0606_.15.0212a18: 甚爲可惡。或見久遠若干歳骨。微碎在地色
T0606_.15.0212a19: 如縹碧。存心熟思。隨其所觀行歩進止。臥起
T0606_.15.0212a20: 經行懷之不忘。若詣閑居寂無人處。結跏趺
T0606_.15.0212a21: 坐省彼塚間所見屍形。一心思惟。於是頌曰
T0606_.15.0212a22:     欲省惡露至塚間 往到塚間觀死屍
T0606_.15.0212a23:     在於空寂無人聲 自觀其身如彼屍
T0606_.15.0212a24: 其修行者。設忘此觀復往重視。還就本坐作
T0606_.15.0212a25: 無常觀。出入進止未曾捨懷。夙夜不懈一月
T0606_.15.0212a26: 一秋。復過是數專精不廢。經行坐起寢覺住
T0606_.15.0212a27: 止。若獨若衆常不離心。疾病強健當以著
T0606_.15.0212a28: 志。不但以此無常苦空非身爲定也。所觀如
T0606_.15.0212a29: 諦不從虚妄。於是頌曰
T0606_.15.0212b01:     察因縁觀若忘者 重到塚間觀視之
T0606_.15.0212b02:     不但專觀無常苦 不轉其心省如見
T0606_.15.0212b03: 如在塚間所見屍形。一心思念初不忘捨。觀
T0606_.15.0212b04: 身亦然。觀死人形及吾躯體。等無差特。若見
T0606_.15.0212b05: 他人男女大小。端正好醜裸形衣被。莊校瓔
T0606_.15.0212b06: 珞若無嚴飾。一心察之死屍無異。用不淨觀
T0606_.15.0212b07: 得至爲寂。爾時修行常察惡露。譬如衆流悉
T0606_.15.0212b08: 歸于海。於是頌曰
T0606_.15.0212b09:     我身死屍及大小 見其惡露等無異
T0606_.15.0212b10:     心常專精未曾捨 譬如衆流入巨海
T0606_.15.0212b11: 爾時修行心自念言。已是自在心不違我不
T0606_.15.0212b12: 復爲惑。即時歡喜以能甘樂致於奇特竪立
T0606_.15.0212b13: 秉志不復隨欲。若見女人謂是骨＊鎖非爲
T0606_.15.0212b14: 好顏察知審諦本所習欲以爲瑕穢。離於情
T0606_.15.0212b15: 色不造衆惡。是第一禪。棄捐五蓋具足五徳。
T0606_.15.0212b16: 離諸思想遠衆欲惡不善之法。其心專念靜
T0606_.15.0212b17: 然一定而歡喜安行第一禪。是謂爲寂淡然
T0606_.15.0212b18: 之法。求之若此因惡露觀。於是頌曰
T0606_.15.0212b19:     志自在如弓 心心相牽挽
T0606_.15.0212b20:     觀女人皮骨 制意不隨欲
T0606_.15.0212b21:     離瑕心清淨 身脱於衆惡
T0606_.15.0212b22:     在世得自在 歡喜得禪定
T0606_.15.0212b23: 是第一禪續在穿漏諸漏未盡。如是行者住
T0606_.15.0212b24: 第一禪故爲凡夫。計佛弟子故立在外。未盡
T0606_.15.0212b25: 應入室。如外仙人遠離於欲終始不斷。非佛
T0606_.15.0212b26: 弟子修行如是。求第一禪甚亦難致。其餘三
T0606_.15.0212b27: 禪稍前轉易。譬如學射。遙立大准習久乃中。
T0606_.15.0212b28: 習不休息工則析毛。初學一禪精勤乃致。其
T0606_.15.0212b29: 餘三禪學之則易。於是頌曰
T0606_.15.0212c01:     其學第一禪 精勤甚難致
T0606_.15.0212c02:     其餘三禪者 方便遂易坐
T0606_.15.0212c03:     譬如學射法 初始甚難中
T0606_.15.0212c04:     已能中大准 閉目破一毛
T0606_.15.0212c05:     若第一禪寂然致 故是凡夫當訶教
T0606_.15.0212c06:     非佛弟子在界外 ＊已離愛欲似仙人
T0606_.15.0212c07: 其修行者。已得自在順成四禪。欲得神足觀
T0606_.15.0212c08: 悉見空。省諸節解。眼耳鼻口項頸脇脊手足
T0606_.15.0212c09: 胸腹及諸毛孔若如虚空。作是觀已自見其
T0606_.15.0212c10: 身。解解連綴如蓮花本猶根諸孔觀如虚空。
T0606_.15.0212c11: 然後見身譬如革嚢。漸察如是便離形想唯
T0606_.15.0212c12: 有空想。＊已得空想無復色想。或習空想續見
T0606_.15.0212c13: 其體但無所著也。欲覩身者則自見之。欲不
T0606_.15.0212c14: 覩者則亦不見。欲覩虚空則而見之。欲不覩
T0606_.15.0212c15: 者則亦不見。體心倶等意在其内如乳水合。
T0606_.15.0212c16: 心不離身身不離心。堅固其志以心擧身令
T0606_.15.0212c17: 去其座。專心在空如人持稱令＊稱鎚等正
T0606_.15.0212c18: 安銖兩。斤平已後手擧懸＊稱。修行如是。自
T0606_.15.0212c19: &T016254;其形專心念空。於是頌曰
T0606_.15.0212c20:     其有修行者 神足飛如天
T0606_.15.0212c21:     觀身諸骨節 毛孔皆爲空
T0606_.15.0212c22:     ＊已離不計吾 專念想樂空
T0606_.15.0212c23:     如大＊稱量物 擧身亦如是
T0606_.15.0212c24: 其修行者。習行如是便得成就。初擧身時去
T0606_.15.0212c25: 地如蟣。轉如胡麻稍如大豆遂復如棗。習擧
T0606_.15.0212c26: 如此至于梵天。乃到淨居諸天之宮。通徹須
T0606_.15.0212c27: 彌無所拘礙。入地無間出而無孔。遊於空中
T0606_.15.0212c28: 坐臥行住。身上出火身下出水。身上出水身
T0606_.15.0212c29: 下出火。從諸毛孔現若干光。五色之耀如日
T0606_.15.0213a01: 明照。能變一身以爲無數。化作牛馬龍象騾
T0606_.15.0213a02: 驢駱駝虎狼師子無所不現。發意之頃普遊
T0606_.15.0213a03: 佛界旋則尋逮。是神足界通達之變。是神足
T0606_.15.0213a04: 者因四禪致。其四禪者因不淨觀數息致之。
T0606_.15.0213a05: 是故修行當念惡露數息思定。於是頌曰
T0606_.15.0213a06:     因習學輕擧 如風無罣礙
T0606_.15.0213a07:     身踊至梵天 悉觀諸天宮
T0606_.15.0213a08:     飛行在虚空 如雲無禁制
T0606_.15.0213a09:     入地如入水 在空如處地
T0606_.15.0213a10:     從身自出火 若如日光明
T0606_.15.0213a11:     身下雨其水 如月降霜露
T0606_.15.0213a12:     專精得神足 自在無所礙
T0606_.15.0213a13:     欲得捫梵天 自恣何況餘
T0606_.15.0213a14:     欲至他方界 輕擧即能到
T0606_.15.0213a15:     釋擲金剛疾 往返亦如是
T0606_.15.0213a16:     自在而變化 能見無數形
T0606_.15.0213a17:     如釋娯樂幻 樂神足亦然
T0606_.15.0213a18:     遊于佛經甘露池 亦如大象入華泉
T0606_.15.0213a19:     總説其義如本教 故歎詠是致神足
T0606_.15.0213a20: 修行道地經數息品第二十三
T0606_.15.0213a21:     其威神耀如日光 徳炎巍巍過天帝
T0606_.15.0213a22:     顏色端正如月滿 消除衆冥滅諸垢
T0606_.15.0213a23:     口説法言如甘露 出語姝妙歎十善
T0606_.15.0213a24:     篤信合倶歸最尊 願稽首佛無等倫
T0606_.15.0213a25:     觀採諸經如入海 以獲禪定無穿漏
T0606_.15.0213a26:     敢可計數佛弟子 是故稽首最勝安
T0606_.15.0213a27: 其修行者。自惟念言。何謂無漏至第一禪。何
T0606_.15.0213a28: 謂名之世尊弟子。若修行者在禪穿漏。當發
T0606_.15.0213a29: 是心。我得一禪故爲穿漏。以穿漏行第一之
T0606_.15.0213b01: 禪。得生梵天在上福薄。命若盡者當墮地獄
T0606_.15.0213b02: 餓鬼畜生及在人間。計此之輩雖在梵天。諦
T0606_.15.0213b03: 視比丘不免惡道凡夫之類也。所以者何。未
T0606_.15.0213b04: 解脱故。於是頌曰
T0606_.15.0213b05:     設使始學得漏禪 其修行穿如漏器
T0606_.15.0213b06:     雖生梵天當復還 如雨綵衣其色變
T0606_.15.0213b07: 譬如國王有一大臣而犯重事。先考治之五
T0606_.15.0213b08: 毒並至。却乃著械閉在深獄。令衣弊衣給以
T0606_.15.0213b09: 麁食草蓐爲床。莫令家人得入相見。使房近
T0606_.15.0213b10: 厠臭穢之處。吏受教已即承王命考治如法。
T0606_.15.0213b11: 其人往時有小功夫施恩於王。王思念之遣
T0606_.15.0213b12: 告獄吏放出其人。恣之四月自在娯樂。與眷
T0606_.15.0213b13: 屬倶而相勞賀。竟四月已還著獄中。於是頌
T0606_.15.0213b14: 曰
T0606_.15.0213b15:     譬如有臣犯王法 王念故恩使出獄
T0606_.15.0213b16:     恣意所欲相娯樂 然後還閉著獄中
T0606_.15.0213b17: 獄吏受教如王勅告。其人得脱沐浴服飾。與
T0606_.15.0213b18: 諸群從倶出遊觀五欲自恣。雖相娯樂心退
T0606_.15.0213b19: 念之。今與群從五欲自恣。云何捨是當還就
T0606_.15.0213b20: 獄。三時歎息。當復考治著於弊衣麁食臥草
T0606_.15.0213b21: 與小人倶共止一處。何一痛哉。當爲蚤蝨蚊
T0606_.15.0213b22: 虻見食。在中可＊惡。夏則盛熱冬則慘寒。鼠
T0606_.15.0213b23: 夜鳴走冥冥如漆。垢穢不淨流血覆地。頭髮
T0606_.15.0213b24: 遼亂考治百千。或有劓耳而截鼻者。或斷
T0606_.15.0213b25: 手足穢濁不淨。若在塚間惱不可言。當與此
T0606_.15.0213b26: 輩瑕穢倶處。於是頌曰
T0606_.15.0213b27:     竟夏四月其臣念 與親愛倶而歡樂
T0606_.15.0213b28:     夏當還獄諸考治 遭厄之惱不可量
T0606_.15.0213b29: 當復更見諸罪繋囚。其犯禍者作事不道而
T0606_.15.0213c01: 婬盜竊劫人男女。焚燒人家及諸穀積。以毒
T0606_.15.0213c02: 害人喜行輕慢。或殺男女及爲屠牛。掠諸丘
T0606_.15.0213c03: 聚縣邑城郭。念國家惡。當復見此五毒搒
T0606_.15.0213c04: 笞。手脚耳鼻爲血所塗。或見斫頭。瘡痍裂
T0606_.15.0213c05: 壞膿血漏出。或被重考身體腫起。無數之蠅
T0606_.15.0213c06: 皆來著身。在地臥極若如鴻&T057592;。或新入獄。
T0606_.15.0213c07: 面目手足悉爛傷腫。煌煌燋悸愁不可言。住
T0606_.15.0213c08: 不敢動。或羸痩而骨立。顏色醜陋譬如餓鬼。
T0606_.15.0213c09: 或久在獄。以氣肥腫頭亂爪長。或有在中日
T0606_.15.0213c10: 日望出。或有自念。我在獄中無有出期不復
T0606_.15.0213c11: 悒悒。其新來者或見絞殺或考或撃。或口受
T0606_.15.0213c12: 辭或以結形。或與死人同一床褥。或牽出之
T0606_.15.0213c13: 臥著溷上。或行道地不大見考。於是頌曰
T0606_.15.0213c14:     惡人甚衆多 瑕穢可憎＊惡
T0606_.15.0213c15:     與愚而倶止 譬如與屠膾
T0606_.15.0213c16:     啼呻哭涙下 苦如鬼同家
T0606_.15.0213c17:     是大臣愁憂 何忍重入獄
T0606_.15.0213c18: 此諸罪囚在刑獄中。各各談説國王盜賊。或
T0606_.15.0213c19: 説穀米飮食之屬。華香伎樂男女之事。或説
T0606_.15.0213c20: 山海行故之事。或説他樂搏掩之事。或嗟歎
T0606_.15.0213c21: 王所積之行。或説王惡治國不政賊來攻伐
T0606_.15.0213c22: 如是失國。或言王崩當有新立而出大赦。夫
T0606_.15.0213c23: 人懷躯如是在産獄囚得脱。若城失火多所
T0606_.15.0213c24: 焚燒。獄門得開我等則脱。或共議言。若見
T0606_.15.0213c25: 瑞怪鳥鵲來鳴。倚獄門住獄戸作聲夢見上
T0606_.15.0213c26: 堂及上高山又入龍宮。墮蓮花池乘舟渡海。
T0606_.15.0213c27: 自觀不久免一切苦。於是頌曰
T0606_.15.0213c28:     諸犯王法者 談語自勸勉
T0606_.15.0213c29:     聚會心歡喜 希望得解脱
T0606_.15.0214a01:     如群牛投谷 墮厄井如是
T0606_.15.0214a02:     時大臣思此 無福人甚愁
T0606_.15.0214a03: 時臣思念。我當云何而復聞此盜賊言談。或
T0606_.15.0214a04: 有相教。若獄吏問當作是答。極重考治不過
T0606_.15.0214a05: 二七日。體轉狎習不復大患。假使取身段段
T0606_.15.0214a06: 解之。刀在頂上勿妄出言我犯斯過。莫説其
T0606_.15.0214a07: 處藏匿之家。勿牽引人某是伴黨。或誘問者
T0606_.15.0214a08: 復莫信之。獄卒恐汝愼無爲伏。若見＊考治勿
T0606_.15.0214a09: 得驚懅。於是頌曰
T0606_.15.0214a10:     展轉相勸勉 教人下辭法
T0606_.15.0214a11:     思念獄吏門 以何答其言
T0606_.15.0214a12:     大臣眷屬倶 復念獄衆苦
T0606_.15.0214a13:     習於諸五欲 而心懷憂惱
T0606_.15.0214a14: 獄囚相謂。卿等不見。人捨父母兄弟親屬。不
T0606_.15.0214a15: 惜身命遠其本國。行於荊棘竹木叢樹坵
T0606_.15.0214a16: 荒嶮難。不顧其身入海求財。吾等不歴勤勞
T0606_.15.0214a17: 之苦而致寶物。以是之故當忍＊考掠。令不失
T0606_.15.0214a18: 財使他人得。於是頌曰
T0606_.15.0214a19:     賊劫他人財 所獲非己有
T0606_.15.0214a20:     念當不惜命 失財更遭厄
T0606_.15.0214a21: 臣自念言。吾何忍見獄卒住前。叫嚾呼之而
T0606_.15.0214a22: 自説言。我以織女三星陂蘭宿生屬地獄王。
T0606_.15.0214a23: 二十九日夜中半生。卿不聞吾初墮地時。國
T0606_.15.0214a24: 有衆患擾動不安興諸怪變。空有崩音地爲
T0606_.15.0214a25: 震動。東西望赤四方忽冥。鵰鷲烏鵲孤狼野
T0606_.15.0214a26: 獸鵄梟在塚間生噉人肉。鬼神諸魅鳩桓溷
T0606_.15.0214a27: 鬼反足女神悉共欣悦。此獄卒生正爲我等。
T0606_.15.0214a28: 假使長大多害男女從在獄塚間。我等當得
T0606_.15.0214a29: 死人血肉及脂髓腦。以爲食飮。以是之故吾
T0606_.15.0214b01: 等護子令壽命長。我初生時以有此救故不
T0606_.15.0214b02: 畏人。於是頌曰
T0606_.15.0214b03:     無有慈哀言剛急 其人無故懷怨結
T0606_.15.0214b04:     念獄卒言臣意悲 雖快娯樂憂此惱
T0606_.15.0214b05: 獄卒説言。吾有便手無所不搏無有比倫安
T0606_.15.0214b06: 有勝乎。吾身前後以此便手殺無央數男子
T0606_.15.0214b07: 女人。又斷手足耳鼻及頭。以手挑眼不用刀
T0606_.15.0214b08: 刃。住立諸囚&T016254;博攊摨。麁弶懸頭竹篾勉
T0606_.15.0214b09: 窟。在於榜床五毒治之。布纒其指油塗火
T0606_.15.0214b10: 燒。膏灌髮上放火然之。草纒其身以火焚之。
T0606_.15.0214b11: 臠臠割體問其辭對。決口截唇剥其面皮。口
T0606_.15.0214b12: 嚼其指譬如噉菜。若鞭榜人竹杖革鞭。獄卒
T0606_.15.0214b13: 喜踊以針刺指。繩絞脇腹纒頭木梢。於是
T0606_.15.0214b14: 頌曰
T0606_.15.0214b15:     臣不念樂恐還獄 如是＊考治甚可畏
T0606_.15.0214b16:     獄卒數來説刑罪 有此憂者不爲安
T0606_.15.0214b17: 獄卒又言。我無憎愛不喜遊觀聽歌音聲。設
T0606_.15.0214b18: 有死罪榜鼓兵圍詣於都市。吾悉斬頭。雖有
T0606_.15.0214b19: 勇猛軍陣督將豪貴高尊。畏我便手猶碎象
T0606_.15.0214b20: 牙。剛強逆賊輕慢善人我皆絞頸。父母兄弟
T0606_.15.0214b21: 親屬涕泣求哀一時。吾不聽之。又一子父嚾
T0606_.15.0214b22: 呼跳&T050548;乃如虎鳴。吾折伏之令無有聲。於是
T0606_.15.0214b23: 頌曰
T0606_.15.0214b24:     臣與群從相娯樂 思念獄卒説罪刑
T0606_.15.0214b25:     譬如人飮淳清酒 或有醉喧又歡喜
T0606_.15.0214b26: 獄卒又言。吾有惡氣。眼中毒出張目視人。胸
T0606_.15.0214b27: 裂頭劈譬如氷裂。男女見我莫不懷懅。雖有
T0606_.15.0214b28: 人形作鬼魅行。在於獄戸説是已竟便即還
T0606_.15.0214b29: 去。甫當更是衆惱之患。雖在宮殿五欲自娯
T0606_.15.0214c01: 安以爲樂。於是頌曰
T0606_.15.0214c02:     如是之苦惱 不淨瑕穢困
T0606_.15.0214c03:     誰當以歡欣 安隱無憂患
T0606_.15.0214c04:     如罪囚臨死 求花戴著頭
T0606_.15.0214c05:     從王得假然 當復還受榜
T0606_.15.0214c06: 其修行者自惟念言。從梵天還當歸惡道。在
T0606_.15.0214c07: 胞胎中處熟藏上生藏之下。垢汚不淨五繋
T0606_.15.0214c08: 所縛。於是頌曰
T0606_.15.0214c09:     修行得漏禪 獲此適中半
T0606_.15.0214c10:     則生在梵天 不能久常安
T0606_.15.0214c11:     心中念如是 命盡歸惡道
T0606_.15.0214c12:     如人假出獄 限竟還受＊考
T0606_.15.0214c13: 譬如小兒捕得一雀執持令惱。以長縷繋足
T0606_.15.0214c14: 放之飛去。自以爲脱不復遭厄。欲詣果樹清
T0606_.15.0214c15: 涼池水飮食自恣安隱無憂。縷遂竟盡牽之
T0606_.15.0214c16: 復還。續見捉惱如本無異。修行如是。自惟念
T0606_.15.0214c17: 言。雖至梵天當還欲界。勤苦如是。於是頌
T0606_.15.0214c18: 曰
T0606_.15.0214c19:     譬如有雀繩繋足 適飛縷盡牽復還
T0606_.15.0214c20:     修行如是上梵天 續還欲界不離苦
T0606_.15.0214c21: 修行自念。我身假使得無漏禪。爾乃脱於勤
T0606_.15.0214c22: 苦畏道。號曰佛子。所在飮食不爲癡妄。以脱
T0606_.15.0214c23: 猶豫在于正道得第一禪。徑可依怙入正見
T0606_.15.0214c24: 諦。於是頌曰
T0606_.15.0214c25:     已得第一禪 無垢廣在行
T0606_.15.0214c26:     猶終始難脱 當精進得道
T0606_.15.0214c27: 修行自念。觀衆善惡乃致一禪。本從骨＊鎖
T0606_.15.0214c28: 而獲之耳。其形無常苦空非身。因四事生。於
T0606_.15.0214c29: 是頌曰
T0606_.15.0215a01:     其第一禪因身致 解四大成一心行
T0606_.15.0215a02:     無常苦空脱吾我 觀如是者常精進
T0606_.15.0215a03: 修行思惟所用察心。其心之本亦復非常苦
T0606_.15.0215a04: 空非身。以四事成。皆從因縁轉相牽引。而
T0606_.15.0215a05: 由禍福心想依之。形歸無常苦空非我。從
T0606_.15.0215a06: 四事成。如我受斯五陰之體空無所有。十二
T0606_.15.0215a07: 因連去來今者亦復如是。欲界諸陰色界
T0606_.15.0215a08: 無色之界陰想若斯悉爲羸弱。見三界空。其
T0606_.15.0215a09: 根本深及邪無正。震動然熾。覩無陰者皆爲
T0606_.15.0215a10: 寂然。志在恬怕趣於無爲。無他之念逮於泥
T0606_.15.0215a11: 洹。爾時心行和順不剛修行。於是以見審諦
T0606_.15.0215a12: 便成阿那含。不復動還究竟解脱欲界之苦。
T0606_.15.0215a13: 於是頌曰
T0606_.15.0215a14:     其心思想悉和順 志所依倚因厥身
T0606_.15.0215a15:     了五陰本去來今 皆見空無謂聖賢
T0606_.15.0215a16: 修行自念。我身長夜爲五陰蓋臭處不淨所
T0606_.15.0215a17: 見侵欺。譬如搏掩兇逆之子取瓶畫之。中盛
T0606_.15.0215a18: 不淨封結其口。以花散上以香熏之。與田家
T0606_.15.0215a19: 子。汝持此瓶至某園觀。中盛石蜜及好美酒。
T0606_.15.0215a20: 住待吾等。我各歸家辦作供具相從飮食。堅
T0606_.15.0215a21: 持莫失顧卿勞價。田家子信抱瓶歡喜。心自
T0606_.15.0215a22: 念言。今當自恣飮食娯樂。至其園觀不得令
T0606_.15.0215a23: 蠅而住其上。遂待經時過日中後。腹中飢渇
T0606_.15.0215a24: 怪之不來。憂慼難言。日欲向暮上樹四望不
T0606_.15.0215a25: 見來者。下樹復持須留衆人遂至黄昏。心自
T0606_.15.0215a26: 念言。度城門閉衆人不來。今此石蜜美酒畫
T0606_.15.0215a27: 瓶＊已屬我矣。當以賣之可自致富。先應甞
T0606_.15.0215a28: 視。便淨澡手開發瓶口。則見瓶中皆盛不
T0606_.15.0215a29: 淨。爾乃知之。諸博掩子定侵欺我。修行如
T0606_.15.0215b01: 是。已覩聖諦乃自曉了從久遠來爲是五陰
T0606_.15.0215b02: 所侵欺。於是頌曰
T0606_.15.0215b03:     先死載衆身 五陰所侵期
T0606_.15.0215b04:     常更歴苦樂 謂有我人壽
T0606_.15.0215b05:     修行五樂欺 然後自見侵
T0606_.15.0215b06:     如人得畫瓶 發之知不淨
T0606_.15.0215b07: 譬如導師有饒財寶。爲子迎婦。端正姝好無
T0606_.15.0215b08: 有不可。甚重愛敬不失其意。須臾相離自謂
T0606_.15.0215b09: 如終。爾時國中道路斷絶。計十二年無有來
T0606_.15.0215b10: 者。後多賈客從遠方至。住在比國休息未
T0606_.15.0215b11: 前。道師語子。卿往詣彼市買來還。子聞父
T0606_.15.0215b12: 教愁憂不樂如箭射心。語親友言。卿不知我
T0606_.15.0215b13: 親愛于妻。今父告我遠離捨之。當行賈作。
T0606_.15.0215b14: 適聞是命我心僅裂。今吾當死自投於水若
T0606_.15.0215b15: 上高山自投深谷。於是頌曰
T0606_.15.0215b16:     年少親敬婦 愛欲甚熾盛
T0606_.15.0215b17:     思父之教命 志懷大憂慼
T0606_.15.0215b18:     心惱而欲死 云何離愛妻
T0606_.15.0215b19:     其子意甚痛 如捕山象靽
T0606_.15.0215b20: 親友聞言即報之曰。所以生子典知家門。四
T0606_.15.0215b21: 向求財以供父母。假使不勞以何生活。設在
T0606_.15.0215b22: 天上尚不得安。況於人間耶。既聞父命得衆
T0606_.15.0215b23: 人諫即悲涙出。兩手椎胸便嚴發行。於是頌
T0606_.15.0215b24: 曰
T0606_.15.0215b25:     親友知識悉共諫 則受父教莊嚴行
T0606_.15.0215b26:     爲欲所傷如被箭 心懷思婦甚恨恨
T0606_.15.0215b27: 心常念婦未曾離懷。往至買裝即尋還國。行
T0606_.15.0215b28: 道歡喜今當見之如是不久也。朝暮思婦。適
T0606_.15.0215b29: 到家已問婦所在。於是頌曰
T0606_.15.0215c01:     買作治生行往返 心常懷念所重妻
T0606_.15.0215c02:     ＊已到家中先問之 吾婦今者爲所在
T0606_.15.0215c03: 其婦念夫心懷愁憂。宿命薄祐稍得困疾命
T0606_.15.0215c04: 在呼吸。而體即生若干種瘡膿血流出。得寒
T0606_.15.0215c05: 熱病復得癲疾。水腹乾竭上氣體熱面手
T0606_.15.0215c06: 足腫。無＊央數蠅皆著其身。披髮羸痩譬如
T0606_.15.0215c07: 餓鬼。臥在草蓐衣被弊壞。於是頌曰
T0606_.15.0215c08:     其夫一心獨所愛 宿命之殃而薄祐
T0606_.15.0215c09:     得無數疾臥著床 離於好座而在地
T0606_.15.0215c10: 於是夫入家問人吾婦所在。婢既慚愧涙出
T0606_.15.0215c11: 悲泣而報之曰。唯賢郎婦在某閣上。尋自上
T0606_.15.0215c12: 閣見之。色變未曾有也。此顏醜惡不可目
T0606_.15.0215c13: 覩。諸所愛欲恩情之意永盡無餘。無絲髮之
T0606_.15.0215c14: 樂。悉更患厭不欲復見。於是頌曰
T0606_.15.0215c15:     觀察顏色不貪樂 譬如屍死捐塚間
T0606_.15.0215c16:     羸痩骨立無肌肉 如水沒沙失色然
T0606_.15.0215c17: 其修行者亦復如是。患厭愛欲發汚露觀求
T0606_.15.0215c18: 致寂然。於是頌曰
T0606_.15.0215c19:     其修行者已離欲 厭於五樂亦如是
T0606_.15.0215c20:     如人見婦病衆瘡 無央數疾臥著床
T0606_.15.0215c21: 何謂修行數息守意求於寂然。今當解説數
T0606_.15.0215c22: 息之法何謂數息。何謂爲安。何謂爲般。出息
T0606_.15.0215c23:
T0606_.15.0215c24:
T0606_.15.0215c25:
T0606_.15.0215c26:
T0606_.15.0215c27:
T0606_.15.0215c28:
T0606_.15.0215c29:
T0606_.15.0216a01: 爲安入息爲般。隨息出入而無他念。是謂數
T0606_.15.0216a02: 息出入。何謂修行數息守意能致寂然。數息
T0606_.15.0216a03: 守意有四事行無二瑕穢十六特勝。於是頌
T0606_.15.0216a04: 曰
T0606_.15.0216a05:     其修行者欲求寂 當知安般出入息
T0606_.15.0216a06:     無有二瑕曉四事 當有奇特十六變
T0606_.15.0216a07: 何謂四事。一謂數息。二謂相隨。三謂止觀。四
T0606_.15.0216a08: 謂還淨。於是頌曰
T0606_.15.0216a09:     當以數息及相隨 則觀世間諸萬物
T0606_.15.0216a10:     還淨之行制其心 以四事宜而定意
T0606_.15.0216a11: 何謂二瑕。數息或長或短是爲二瑕。捐是二
T0606_.15.0216a12: 事。於是頌曰
T0606_.15.0216a13:     數息設長短 顛倒無次第
T0606_.15.0216a14:     是安般守意 棄捐無二瑕
T0606_.15.0216a15: 何謂十六特勝。數息長則知。息短亦知。息動
T0606_.15.0216a16: 身則知。息和釋即知。遭喜悦則知。遇安則知。
T0606_.15.0216a17: 心所趣即知心。柔順則知。心所覺即知。心歡
T0606_.15.0216a18: 喜則知心。伏即知。心解脱即知。見無常則
T0606_.15.0216a19: 知。若無欲則知。觀寂然即知。見道趣即知。
T0606_.15.0216a20: 是爲數息十六特勝。於是頌曰
T0606_.15.0216a21:     別知數息之長短 能了喘息動身時
T0606_.15.0216a22:     和解其行而定體 歡悦如是所更樂
T0606_.15.0216a23:     曉安則爲六 志行號曰七
T0606_.15.0216a24:     而令心和解 身行名曰八
T0606_.15.0216a25:     其意所覺了 因是得歡喜
T0606_.15.0216a26:     制伏心令定 自在令順行
T0606_.15.0216a27:     無常諸欲滅 當觀此三事
T0606_.15.0216a28:     知行之所趣 是十六特勝
T0606_.15.0216a29: 何謂數息。若修行者。坐於閑居無人之處。秉
T0606_.15.0216b01: 志不亂數出入息。而使至十從一至二。設心
T0606_.15.0216b02: 亂者當復更數一二至九。設心亂者當復更
T0606_.15.0216b03: 數。是謂數息。行者如是晝夜習數息一月一
T0606_.15.0216b04: 年。至得十息心不中亂。於是頌曰
T0606_.15.0216b05:     自在不動譬如山 數出入息令至十
T0606_.15.0216b06:     晝夜月歳不懈止 修行如是守數息
T0606_.15.0216b07: 數息已定當行相隨。譬如有人前行有從如
T0606_.15.0216b08: 影隨行。修行如是。隨息出入無他之念。於是
T0606_.15.0216b09: 頌曰
T0606_.15.0216b10:     數息意定而自由 數息出入爲修行
T0606_.15.0216b11:     其心相隨而不亂 數息伏心謂相隨
T0606_.15.0216b12: 其修行者已得相隨。爾時當觀如牧牛者住
T0606_.15.0216b13: 在一面遙視牛食。行者若茲。從初數息至後
T0606_.15.0216b14: 究竟悉當觀察。於是頌曰
T0606_.15.0216b15:     如牧牛者遙往察 群在澤上而護視
T0606_.15.0216b16:     持御數息亦如是 守意若彼是謂觀
T0606_.15.0216b17: 其修行者＊已成於觀。當復還淨。如守門者坐
T0606_.15.0216b18: 於門上。觀出入人皆識知之。行者如是。係心
T0606_.15.0216b19: 鼻頭當觀數息知其出入。於是頌曰
T0606_.15.0216b20:     譬如守門者 坐觀出入人
T0606_.15.0216b21:     在一處不動 皆察知人數
T0606_.15.0216b22:     當一心數息 觀其出入意
T0606_.15.0216b23:     修行亦如是 數息立還淨
T0606_.15.0216b24: 何謂數長。適未有息而預數之。息未至鼻而
T0606_.15.0216b25: 數言二。是爲數長。於是頌曰
T0606_.15.0216b26:     尚未有所應 而數出入息
T0606_.15.0216b27:     數一以爲二 如是不成數
T0606_.15.0216b28: 何謂數短。二息爲一。於是頌曰
T0606_.15.0216b29:     其息以至鼻 再還至於臍
T0606_.15.0216c01:     以二息爲一 是則爲失數
T0606_.15.0216c02: 何謂數息而知長。其修行者。從初數息隨息
T0606_.15.0216c03: 遲疾而觀察之。視忖其趣知出入息限度知
T0606_.15.0216c04: 之。是爲息長。數息短者亦復如是。於是頌曰
T0606_.15.0216c05:     數息長則知 息還亦如是
T0606_.15.0216c06:     省察設若此 是謂息長短
T0606_.15.0216c07: 何謂數息動身則知。悉觀身中諸所喘息。入
T0606_.15.0216c08: 息亦如是。何謂數息身和釋即知。初起息時。
T0606_.15.0216c09: 若身懈惰而有睡蓋。躯體沈重則除棄之。一
T0606_.15.0216c10: 心數息。數息還入亦復如是。何謂數息遭喜
T0606_.15.0216c11: 即知。若數息時歡喜所至。息入如是。何謂
T0606_.15.0216c12: 數息遇安即知。初數息時則得安隱。息入如
T0606_.15.0216c13: 是。何謂數息心所趣即知。起數息想觀諸想
T0606_.15.0216c14: 念。入息如是。何謂心柔順數息即知。始起息
T0606_.15.0216c15: 想分別想念而順數息。息入亦爾。何謂心所
T0606_.15.0216c16: 覺了數息即知。初起息＊想識知諸觀而數息。
T0606_.15.0216c17: 息入如是。何謂數息歡悦即知。始數息時若
T0606_.15.0216c18: 心不樂勸勉令喜以順出息入息如是。何謂
T0606_.15.0216c19: 心伏出息即知。心設不定強伏令寂而以數
T0606_.15.0216c20: 息。入息如是。何謂心解脱即知。若使出息
T0606_.15.0216c21: 竟不旨解化伏令度而數出息。入息如是。何
T0606_.15.0216c22: 謂數息見無常即知。見諸喘息皆無有常是
T0606_.15.0216c23: 爲出息。入息如是何謂。出息無欲即知。見息
T0606_.15.0216c24: 起滅如是離欲。是爲觀離欲出息即知。入息
T0606_.15.0216c25: 如是。何謂觀寂滅數息即知。其息出時觀見
T0606_.15.0216c26: 滅盡。是爲觀寂出息即知。入息如是。何謂
T0606_.15.0216c27: 見趣道數息即自知。見息出滅處。覩是以後
T0606_.15.0216c28: 心即離塵。以離無欲棄於三處志即解脱。
T0606_.15.0216c29: 將護此意是爲數息。出息入息如是爲十六
T0606_.15.0217a01: 將勝之説。行者所以觀出入息。用求寂故令
T0606_.15.0217a02: 心定住。從其寂然而獲二事。一者凡夫。二者
T0606_.15.0217a03: 佛弟子。何謂凡夫而求寂然。欲令心止住除
T0606_.15.0217a04: 五陰蓋。何故欲除諸蓋之患。欲獲第一禪定
T0606_.15.0217a05: 故。何故欲求第一之禪。欲得五通。何謂佛弟
T0606_.15.0217a06: 子欲求寂然。所以求者欲得温和。何故求温
T0606_.15.0217a07: 和。欲致頂法。見五陰空悉皆非我所。是謂頂
T0606_.15.0217a08: 法。何故求頂法。以見四諦順向法忍。何故順
T0606_.15.0217a09: 求法忍。欲得世間最上之法。何故求世最上
T0606_.15.0217a10: 之法。欲知諸法悉皆爲苦。因得分別三十七
T0606_.15.0217a11: 道品之法。何故欲知諸法之苦。欲得第八之
T0606_.15.0217a12: 處。何以故。志第八之地。其人欲致道跡之
T0606_.15.0217a13: 故。何謂凡夫數息因縁得至寂然。心在數息
T0606_.15.0217a14: 一意不亂無有他念。因是之故。從其數息得
T0606_.15.0217a15: 至寂然。從其方便諸五陰蓋皆爲消除。爾時
T0606_.15.0217a16: 其息設使出入。常與心倶縁其想念。入息如
T0606_.15.0217a17: 是。若出入息觀察所趣是謂爲行。心中歡
T0606_.15.0217a18: 喜是謂忻悦。其可意者是謂爲安。心尊第
T0606_.15.0217a19: 一而得自在是爲定意。始除五蓋心中順
T0606_.15.0217a20: 解從是離著。何謂離著。遠於衆想愛欲不善
T0606_.15.0217a21: 之法行也。如是念想歡喜安隱。心得一定除
T0606_.15.0217a22: 斷五品。具足五品因其數息。縁致五徳得第
T0606_.15.0217a23: 一禪。已得第一禪習行不捨。一禪適安堅固
T0606_.15.0217a24: 不動。欲求神通志于神足。天眼洞視天耳徹
T0606_.15.0217a25: 聽。知從來生知他心念。恣意自在譬如金師
T0606_.15.0217a26: 以紫磨金自在所作瓔珞指環臂釧歩瑤之
T0606_.15.0217a27: 屬如意皆成。已得四禪自在如是。此爲五通。
T0606_.15.0217a28: 何謂佛弟子數出入息而得寂然。其修行者
T0606_.15.0217a29: 坐於寂靜無人之處斂心不散閉口專精觀
T0606_.15.0217b01: 出入息。息從鼻還轉至咽喉遂到臍中。從臍
T0606_.15.0217b02: 還鼻。當省察之。出息有異入息不同。令意隨
T0606_.15.0217b03: 息順而出入使心不亂。因是數息志定獲寂。
T0606_.15.0217b04: 於是中間永無他想。唯念佛法聖衆之徳。苦
T0606_.15.0217b05: 習盡道四諦之義。便獲欣悦。是謂温和
T0606_.15.0217b06: 如人吹火熱來向面。火不著面。但熱氣耳。
T0606_.15.0217b07: 其火之熱不可吹作。當作是知。温和如斯。
T0606_.15.0217b08: 何謂温暖法。未具足善本凡有九事。有微
T0606_.15.0217b09: 柔和下柔和勝柔和。有中有中中有勝中。有
T0606_.15.0217b10: 上柔和有中上有上上柔和。知彼微柔和
T0606_.15.0217b11: 下柔和是謂温和之善本也。其中下中中中
T0606_.15.0217b12: 上是謂法頂之善本也。其下上中上上上柔
T0606_.15.0217b13: 和是謂爲諦柔和法忍。上中之上是謂俗間
T0606_.15.0217b14: 之尊法也。是九事善本之義故是。俗事諸漏
T0606_.15.0217b15: 未盡修行若得温和之行執數息想。因此專
T0606_.15.0217b16: 念息若還者意隨其息。無他之念。若息出者
T0606_.15.0217b17: 知息往反。心入佛法及在聖衆。苦＊習盡道如
T0606_.15.0217b18: 在温和。其心轉勝是謂頂法若如有人住高
T0606_.15.0217b19: 山上觀察四方。或上山者或有下者。或入聖
T0606_.15.0217b20: 道或入凡夫地。其修行者。＊已得頂法入凡夫
T0606_.15.0217b21: 地甚可憂之。譬如山水流行瀑疾起曲横波。
T0606_.15.0217b22: 有人欲渡入水而泅欲至彼岸。迴波制還令
T0606_.15.0217b23: 在中流。既疲且極遂沈波水沒在其底。其人
T0606_.15.0217b24: 心念定死不疑。岸邊住人代之憂慼。修行如
T0606_.15.0217b25: 是。已得明師夙夜覺悟結跏趺坐。麁衣惡食
T0606_.15.0217b26: 坐於草褥困苦其身。作行如是。反爲生死流
T0606_.15.0217b27: 波所制。投于恩情不能專一。沒於終始衆
T0606_.15.0217b28: 想流池。安得道明。是故行者當代憂愁。譬
T0606_.15.0217b29: 如導師多齎財寶。歴度曠野嶮厄之路。臨欲
T0606_.15.0217c01: 到家卒遇惡賊亡失財物。衆人悒悒也。當
T0606_.15.0217c02: 爲修行懷憂如是。譬如田家耕種五穀。子實
T0606_.15.0217c03: 茂盛臨當刈頃。卒有雹霜傷殺穀實唯有
T0606_.15.0217c04: 遺草。其人憂愁。修行如是。已得頂法入凡
T0606_.15.0217c05: 夫地當爲悒悒。得頂法已而復墮落。或遇惡
T0606_.15.0217c06: 友念於愛欲。不淨爲淨淨爲不淨。喜遠遊行
T0606_.15.0217c07: 不得專精。或遇長疾或遇穀貴。飢匱困厄
T0606_.15.0217c08: 不繼糊口。或念家事父母兄弟妻息親屬。或
T0606_.15.0217c09: 坐不處憒閙之中。已得頂法未成道果。衰老
T0606_.15.0217c10: 將至心遂迷惑。怱得困病命垂向盡。曾所
T0606_.15.0217c11: 篤信佛法聖衆苦＊習盡道永不復信。當習于
T0606_.15.0217c12: 定而反捨之。當觀不觀精進更懈。本所思法
T0606_.15.0217c13: 永不復起。以是之故從其頂法而退墮落。何
T0606_.15.0217c14: 謂頂法而不退還。如曾所信日信増益。如本
T0606_.15.0217c15: 定心遂令不動。所觀弗失常察精進轉増于
T0606_.15.0217c16: 前。所思念法專精不捨以是之故不退頂法。
T0606_.15.0217c17: 修行如是。因其專精而心想一。各各思惟究
T0606_.15.0217c18: 竟之法。初未曾動不念新故。如是即知出息
T0606_.15.0217c19: 有異入息不同。出入息異令其心生。見知如
T0606_.15.0217c20: 此無所畏想。是謂爲中中之上而得法忍。心
T0606_.15.0217c21: 無所想而作是觀。前意後意未曾錯亂。分別
T0606_.15.0217c22: 察心云何往反。是謂上中之下柔順法忍。設
T0606_.15.0217c23: 使其心愛於專思志不移亂。是謂上中柔順之
T0606_.15.0217c24: 法。其忍何所趣順趣順四諦如審諦住。心＊以
T0606_.15.0217c25:
T0606_.15.0217c26:
T0606_.15.0217c27:
T0606_.15.0217c28:
T0606_.15.0217c29:
T0606_.15.0218a01: 如是遂至清淨。是謂爲信。雖爾獲此未成
T0606_.15.0218a02: 信根。以得是信身口心強。是謂精進。尚未能
T0606_.15.0218a03: 成精進之根。志向諸法是謂有心。未成念根。
T0606_.15.0218a04: 以心一志是謂定意。未成定根。其觀諸法分
T0606_.15.0218a05: 別厥義。是謂智慧。未成慧根。計是五法。向
T0606_.15.0218a06: 于諸根未成道根。有念有想尚有所在。而見
T0606_.15.0218a07: 有遶未成定意。是謂上中之上世俗尊法。其
T0606_.15.0218a08: 修行者當知了之。色起滅處痛痒法意。觀起
T0606_.15.0218a09: 滅本察其因縁。過去當來行無願定。隨入脱
T0606_.15.0218a10: 門察生死苦。計斯五陰即是憂患無有狐疑。
T0606_.15.0218a11: 爾時則獲解苦法忍。已見苦本便見慧眼除
T0606_.15.0218a12: 于十結。何謂爲十。一曰貪身。二曰見神。三曰
T0606_.15.0218a13: 邪見。四曰猶豫。五曰失戒。六曰狐疑。七曰愛
T0606_.15.0218a14: 欲。八曰瞋恚。九曰貢高。十曰愚癡。棄是十結
T0606_.15.0218a15: 已獲此心。則向無漏入於正見。度凡夫地住
T0606_.15.0218a16: 于聖道。不犯地獄畜生餓鬼之罪。終不横死。
T0606_.15.0218a17: 會成道跡。無願三昧而行正受。＊已向脱門
T0606_.15.0218a18: 未起惡法。則不復生諸惡自盡。未起法念當
T0606_.15.0218a19: 使興發。所興善法令具足成。心＊已如足隨
T0606_.15.0218a20: 其所欲。是謂自恣。令志專一。是謂自在定意。
T0606_.15.0218a21: 從是次第信念精進觀察護命。是謂爲信。思
T0606_.15.0218a22: 惟其行。是謂自恣三昧。專精于道而獲神足。
T0606_.15.0218a23: 假使修行身口心強。是謂精進定意之法。志
T0606_.15.0218a24: 專心識是謂意定。欲入道義。是謂察誡定意。
T0606_.15.0218a25: 以是之縁致四神足。已獲神足是謂信根。身
T0606_.15.0218a26: 心堅固謂精進根所可思法。是爲意根。其心
T0606_.15.0218a27: 專一是謂定根。能分別法而知所趣。是謂智
T0606_.15.0218a28: 慧根以是之故具足五根。其信温和是謂信
T0606_.15.0218a29: 力。精進力意力寂意力智慧力亦復如是。成
T0606_.15.0218b01: 就五力能及諸法。則心覺意分別諸法。是謂
T0606_.15.0218b02: 精求諸法覺意。身心堅固是謂精進覺意。心
T0606_.15.0218b03: 懷喜踊得如所欲。是謂忻悦覺意。身意相
T0606_.15.0218b04: 依信柔不亂是謂信覺意。其心一寂。是謂定
T0606_.15.0218b05: 覺意。其心見滅婬怒癡垢所志如願。是護覺
T0606_.15.0218b06: 意。以是之故七覺意成。設使別觀諸法之義
T0606_.15.0218b07: 是謂正見。諸所思惟無邪之願。是爲正念。
T0606_.15.0218b08: 身意堅固。是爲正方便。心向經義是爲正意。
T0606_.15.0218b09: 其心專一是爲正定。身意造業是三悉淨。爾
T0606_.15.0218b10: 乃得成八正道行。此八正道中。正見正念正
T0606_.15.0218b11: 方便。計是三事屬觀其正意正定是二事則
T0606_.15.0218b12: 屬寂然。是觀寂二。如兩馬駕一車乘行。若
T0606_.15.0218b13: 無漏心不專一法。遍入三十七品之法。以是
T0606_.15.0218b14: 具足此三十七法。便解知苦。如是之比即得
T0606_.15.0218b15: 第二無漏之心。爾時思惟。如今欲界五陰有
T0606_.15.0218b16: 苦。色界無色界同然無異是謂知苦隨忍之
T0606_.15.0218b17: 慧則成就。建第三無漏之心已得是行用。
T0606_.15.0218b18: 見苦故除十八結已。過色界超無色界。順宜
T0606_.15.0218b19: 慧者即得第四無漏之心已獲四無漏心。便
T0606_.15.0218b20: 度三界勤苦之瑕。即自了之。吾已度患無有
T0606_.15.0218b21: 衆惱爲得度苦。則自思惟。苦本何由恩愛之
T0606_.15.0218b22: 本而生著網。從久＊已來習此恩愛遭患于今。
T0606_.15.0218b23: 永拔愛根則無衆惱。＊已難恩愛欣樂可意。何
T0606_.15.0218b24: 從而有。是謂解習斷除法忍。是爲第五無漏
T0606_.15.0218b25: 之心。除於欲界諸所習著。則捐七結。便爲
T0606_.15.0218b26: 知拔欲界諸患。是謂第六無漏之心。修行自
T0606_.15.0218b27: 念。色界之本本從何興。諦觀其元從欲而
T0606_.15.0218b28: 起。樂出恩愛可意而悦。是爲第七無漏之
T0606_.15.0218b29: 心。以有此行度於色界。其無色界十二諸結
T0606_.15.0218c01: 心隨習慧。是爲第八無漏之心。是謂八義佛
T0606_.15.0218c02: 之初子。爾時心念。吾見三界以除苦＊習於欲
T0606_.15.0218c03: 無愛。是謂安隱。則樂寂滅可意甘之。是爲滅
T0606_.15.0218c04: 盡法慧之忍。斯爲第九無漏之心。已獲此義
T0606_.15.0218c05: 見本滅盡。於欲界除七結之縛。是爲第十無
T0606_.15.0218c06: 漏之心。則自念言若不著色及無色界。此謂
T0606_.15.0218c07: 爲寂。是爲第十一無漏之心。則除十二諸結
T0606_.15.0218c08: 之疑。已度此患即得滅盡之慧。是爲第十二
T0606_.15.0218c09: 無漏之心。爾時自念。得未曾有。如佛世尊解
T0606_.15.0218c10: 法乃爾。因斯道義知欲界苦則棄捐之。知從
T0606_.15.0218c11: ＊習生則離於＊習得至盡滅。因此得入法慧
T0606_.15.0218c12: 道忍。是爲第十三無漏之心。爾時以道覩於
T0606_.15.0218c13: 欲界則棄八結。去是然後會當獲此興隆法
T0606_.15.0218c14: 慧。是爲第十四無漏之心。應時心念得未曾
T0606_.15.0218c15: 有。以是道行解於色界無色之苦。而除諸習
T0606_.15.0218c16: 證於盡滅。是爲第十五無漏之心。道從其志
T0606_.15.0218c17: 除十二結。於色無色界除是結已則興道慧。
T0606_.15.0218c18: 是爲第十六無漏之心。應時除盡八十八諸
T0606_.15.0218c19: 結。當去十想結。所以者何。如從江河取一渧
T0606_.15.0218c20: 之水。究竟道義如江河水。其餘未除如一＊渧
T0606_.15.0218c21: 水。即成道跡會至聖賢。七反生天七反人間。
T0606_.15.0218c22: 永盡苦本。其修行者。以是之比拔衆惱根斷
T0606_.15.0218c23: 生死流心則欣悦。已度三塗不犯五逆。離於
T0606_.15.0218c24: 異道遇其所知。不從外道悕望榮冀。衆祐之
T0606_.15.0218c25: 徳不更終始。七反之患未曾犯戒。見無數明
T0606_.15.0218c26: 晝夜歡喜。譬如有人避飢饉地至豐賤國。脱
T0606_.15.0218c27: 嶮得安繋獄得出。如病除愈心懷喜踊。修行
T0606_.15.0218c28: 如是。因安般守意則得寂滅。欲求寂然習行
T0606_.15.0218c29: 如是。於是頌曰
T0606_.15.0219a01:     覺了睡眠重懈怠 分別身中息出時
T0606_.15.0219a02:     修行息入念還得 是謂身息成其行
T0606_.15.0219a03: 修行道地經卷第五
T0606_.15.0219a04:
T0606_.15.0219a05:
T0606_.15.0219a06:
T0606_.15.0219a07: 修行道地經卷第六
T0606_.15.0219a08: 　西晋三藏竺法護譯　
T0606_.15.0219a09: 觀品第二十四
T0606_.15.0219a10:     眉間白毛相 其明踰日光
T0606_.15.0219a11:     猶鵠飛空中 遠近無不見
T0606_.15.0219a12:     其身如師子 超越天帝象
T0606_.15.0219a13:     肩胸而廣姝 願稽首佛尊
T0606_.15.0219a14:     臂肘平正而滿足 世尊之臍如水洄
T0606_.15.0219a15:     髀膝&T050509;腸若金柱 當歸命佛而稽首
T0606_.15.0219a16:     其目長好如蓮華 體著毛髮猶孔雀
T0606_.15.0219a17:     心常住止在寂然 我願歸命超衆仙
T0606_.15.0219a18: 其修行者。何謂爲觀。若至閑居獨處樹下。察
T0606_.15.0219a19: 五陰本見如審諦。苦空無常非身之定色痛
T0606_.15.0219a20: 想行識。身則本無。五十五事無可貪者亦無
T0606_.15.0219a21: 處所。於是頌曰
T0606_.15.0219a22:     以行忍辱得法觀 察五陰本所從興
T0606_.15.0219a23:     覩見過去來現在 分別喩説五十五
T0606_.15.0219a24: 何謂五十五事。是身如聚沫不可手捉。是身
T0606_.15.0219a25: 如海不厭五欲。是身如江歸於淵海趣老病
T0606_.15.0219a26: 死。是身如糞明智所捐。是身如沙城疾就磨
T0606_.15.0219a27: 滅。是身如邊土多覩怨賊。是身如鬼國無有
T0606_.15.0219a28: 將護。是身如骨背肉塗血澆。是身如髓筋纒
T0606_.15.0219a29: 而立。是身如窮士淫怒癡處。是身如曠野愚
T0606_.15.0219b01: 者爲惑。是身如嶮道常失善法。是身如㙛冡
T0606_.15.0219b02: 百八愛所立。是身如裂器常而穿漏。是身如
T0606_.15.0219b03: 畫瓶中滿不淨。是身如溷九孔常流。是身如
T0606_.15.0219b04: 水涜悉爲瑕穢。是身如幻以惑愚人不識正
T0606_.15.0219b05: 諦。是身如蒜燒毒身心。是身如朽屋敗壞飮
T0606_.15.0219b06: 食。是身如大舍中多蟲種。是身如孔淨穢出
T0606_.15.0219b07: 入。是身如萎華疾至老耄。是身如露不得久
T0606_.15.0219b08: 立。是身如瘡不淨流出。是身如盲不見色本。
T0606_.15.0219b09: 是身如宅四百四病之所居止。是身如注漏
T0606_.15.0219b10: 諸瑕穢衆垢所趣。是身如篋毒蛇所處。是身
T0606_.15.0219b11: 如空拳以欺小兒。是身如塚人見恐畏。是身
T0606_.15.0219b12: 如蛇瞋火常燃。是身如癲國十八結所由。
T0606_.15.0219b13: 是身如故殿死魅所牽。是身如銅錢外現金
T0606_.15.0219b14: 塗皮革所裹。是身如空聚六情所居。是身如
T0606_.15.0219b15: 餓鬼常求飮食。是身如野象懷老病死。是身
T0606_.15.0219b16: 如死狗常覆蓋之。是身如敵心常懷怨。是身
T0606_.15.0219b17: 如芭蕉樹而不堅固。是身如破船六十二見爲
T0606_.15.0219b18: 之所惑。是身如婬蕩舍不擇善惡。是身如朽
T0606_.15.0219b19: 閣傾壞善想。是身如喉痺穢濁在内。是身
T0606_.15.0219b20: 無益中外有患。是身如塚而無有主爲婬怒
T0606_.15.0219b21: 癡所害。是身無救常遭危敗。是身無護衆病
T0606_.15.0219b22: 所趣。是身無歸死命所逼。是身如琴因絃有
T0606_.15.0219b23: 聲。是身如鼓皮木裹覆計之本空。是身如坏
T0606_.15.0219b24: 無有堅固。是身如灰城風雨所壞歸老病死。
T0606_.15.0219b25: 以是五十五事觀身瑕穢。是身欺詐懷無反
T0606_.15.0219b26: 覆。不信親厚哀之反捨無有親踈。譬如夢幻
T0606_.15.0219b27: 影嚮野馬忽然化現。若如怨家。常恭敬之奉
T0606_.15.0219b28: 事供給而求可意。沐浴櫛梳飮食衣被。安床
T0606_.15.0219b29: 臥具隨所便宜。牽人向窮老病死患。於是頌
T0606_.15.0219c01: 曰
T0606_.15.0219c02:     常飮食此身 五欲令自恣
T0606_.15.0219c03:     求安如親友 諦省是怨仇
T0606_.15.0219c04:     無救無所護 常懷無反復
T0606_.15.0219c05:     牽人至患害 入生老病死
T0606_.15.0219c06: 人死已後。皆當爛壤犬獸所食。或有見燒枯
T0606_.15.0219c07: 骨散地。因無數法當觀斯身。譬如癰瘡。若如
T0606_.15.0219c08: 箭鏃在體不拔。猶若死罪都市之處。察體衆
T0606_.15.0219c09: 惱生在終沒有所貪著名曰爲色。觀身爲軟
T0606_.15.0219c10: 所遭安危名曰痛痒。有所了知名曰爲想。心
T0606_.15.0219c11: 念爲行。分別諸趣名曰爲識。於是頌曰
T0606_.15.0219c12:     計之眼色主所觀 是身獲致因本縁
T0606_.15.0219c13:     柔軟之等以成行 以無色心察衆徳
T0606_.15.0219c14: 譬如江河邊有潢池。衆象入中澡浴飮水。食
T0606_.15.0219c15: 噉池中青蓮芙蓉莖華。則復退還。其時跡現
T0606_.15.0219c16: 在於泥沙大小廣長。有射獵人牧牛羊者擔
T0606_.15.0219c17: 薪負草。道路行者見其足跡言。大群象經過
T0606_.15.0219c18: 此地。雖不見象但覩其跡。則知群象經歴
T0606_.15.0219c19: 是間。無想之陰痛痒行識所更爲軟。想行
T0606_.15.0219c20: 識然。於是頌曰
T0606_.15.0219c21:     如江河邊地 沙中有行足
T0606_.15.0219c22:     以見象遊跡 如有群象過
T0606_.15.0219c23:     如是計細滑 至于法識念
T0606_.15.0219c24:     多所而照現 起滅之因縁
T0606_.15.0219c25: 如是無色衆想之念。皆依倚色然後有色法。
T0606_.15.0219c26: 譬如兩束葦相倚立。於是頌曰
T0606_.15.0219c27:     無色多所倚 有色依無色
T0606_.15.0219c28:     如枝著連樹 名色亦如是
T0606_.15.0219c29: 其無色法依有色分別。有色則亦無倚無色
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