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修行道地經 (No. 0606_ 竺法護譯 ) in Vol. 15

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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
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: 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: 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
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
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
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
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: 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:
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
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&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
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: 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: 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
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
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
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
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:
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
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
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
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:
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。
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:
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
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
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
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: 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: 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: 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
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: 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
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
T0606_.15.0219a04:
T0606_.15.0219a05:
T0606_.15.0219a06:
T0606_.15.0219a07: 修行道地經卷第
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
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
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: 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
T0606_.15.0219b26: 覆。不信親厚哀之反捨無有親踈。譬如夢幻
T0606_.15.0219b27: 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:
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
T0606_.15.0220a01: 之著。如先有鼓然後出聲。聲之與鼓各異不
T0606_.15.0220a02: 同。鼓不在聲聲不在鼓。名色如是各異不合。
T0606_.15.0220a03: 轉相依倚乃有所成。其無色陰不得自在非
T0606_.15.0220a04: 己力興。譬如二人一人往盲一人生跛欲詣
T0606_.15.0220a05: 他國。盲者目冥永無所見不知所趣。跛無兩
T0606_.15.0220a06: 足不能遊行。盲者謂跛。吾目無見有足能
T0606_.15.0220a07: 行。而目甚冥不識東西。卿又跛掘不能行
T0606_.15.0220a08: 來。既有眼明見其進退行歩所趣。今我二人
T0606_.15.0220a09: 轉共相依欲詣他國。跛騎盲肩則而發去。非
T0606_.15.0220a10: 跛威力非盲之徳。色法如是。非獨能立。無
T0606_.15.0220a11: 色亦然展轉相依。於是頌曰
T0606_.15.0220a12:     思惟諸法非獨成 其有色法無色然
T0606_.15.0220a13:     在於世間轉相依 譬如盲跛相騎行
T0606_.15.0220a14: 其名色者轉相依倚。譬如鼓音如弓絃箭。而
T0606_.15.0220a15: 相恃怙不合不別。萬物如是。從因縁成無有
T0606_.15.0220a16: 力勢不得自在。悉從縁起見。事乃興。修行若
T0606_.15.0220a17: 斯。而察法本如有起滅。本無所有忽自然現
T0606_.15.0220a18: 則復滅沒。無生則生無起則起。皆歸無常。於
T0606_.15.0220a19: 是頌曰
T0606_.15.0220a20:     五陰常屬空 依倚行羸弱
T0606_.15.0220a21:     因縁而合成 展轉相恃怙
T0606_.15.0220a22:     起滅無有常 興衰如浮雲
T0606_.15.0220a23:     身心想念法 如是悉則壞
T0606_.15.0220a24: 其修行者。常以四事觀其無常。一曰所生一
T0606_.15.0220a25: 切萬物皆歸無常。二曰。其所興者無有積聚。
T0606_.15.0220a26: 三曰萬物滅盡亦不耗減。四曰人物悉歸敗
T0606_.15.0220a27: 壞亦不盡滅。以是之故不生者生不盡者盡。
T0606_.15.0220a28: 見諸萬物當作是察起滅存亡。以斯觀者無
T0606_.15.0220a29: 所不知。悉能覩見靡所不了。於是頌曰
T0606_.15.0220b01:     人物雖有生 不積聚不滅
T0606_.15.0220b02:     亦不捨衆形 雖沒而不滅
T0606_.15.0220b03:     雖終相連續 皆從四因縁
T0606_.15.0220b04:     觀萬物如是 超越度終始
T0606_.15.0220b05: 假使修行專自思念。東西南北所有萬物皆
T0606_.15.0220b06: 歸無常擾動不安。適起便滅莫不趣空。始生
T0606_.15.0220b07: *已來無常之事老病死患常逐隨身。作是觀
T0606_.15.0220b08: 者。不著三處不樂四生無住五識。其心不
T0606_.15.0220b09: 九神所居。設使更生則除三結。一曰貪
T0606_.15.0220b10: 婬。二曰犯戒。三曰狐疑。則成道跡趣於無爲。
T0606_.15.0220b11: 譬如流江會歸于海。於是頌曰
T0606_.15.0220b12:     觀萬物動起 念之悉當過
T0606_.15.0220b13:     愛欲之所縛 一切皆無常
T0606_.15.0220b14:     欲得度世者 悉捨諸欲著
T0606_.15.0220b15:     是名曰道跡 流下無爲
T0606_.15.0220b16: 其修行者所觀如是。自察其身則是毒蛇。假
T0606_.15.0220b17: 引譬言。若城失火。中有富者爲衆導師。見舍
T0606_.15.0220b18: 燒壞甚大愁憒。心自念言。作何方計出中要
T0606_.15.0220b19: 物。則退思之。吾有一篋中有衆寶在某屋
T0606_.15.0220b20: 藏。好明月珠上妙珍物而皆盛滿價數無極。
T0606_.15.0220b21: 其餘無計。心懷恐懼適欲前行。畏火見燒貪
T0606_.15.0220b22: 於寶物不顧身命。突前入火至寶藏篋。邊有
T0606_.15.0220b23: 蚖篋。爾時導師既畏盛火烟熏其目。心中
T0606_.15.0220b24: 憒憒不自覺知。不諦省察。娯取*蚖篋挾之走
T0606_.15.0220b25: 出。賊隨其後追欲奪之。適見賊追則而馳
T0606_.15.0220b26: 走。賊逐不置遙咄呼言。如是及卿傷害殺
T0606_.15.0220b27: 汝。設使捨篋便有活望。假令不捨命在不測。
T0606_.15.0220b28: 導師見賊逼之欲近。念失財寶又不濟命。則
T0606_.15.0220b29: 更思之。我當解篋取中要者以著懷中置餘
T0606_.15.0220c01: 退去。爾乃安隱。則開篋視唯見毒蛇。乃知非
T0606_.15.0220c02: 寶是蛇*蚖耳。修行如是。已逮道諦見一切形
T0606_.15.0220c03: 皆猶毒蛇。以是之故得至于觀。欲求觀者當
T0606_.15.0220c04: 作是察。於是頌曰
T0606_.15.0220c05:     譬如熾火然 人遽出要器
T0606_.15.0220c06:     反挾於*蚖篋 謂是珍寶物
T0606_.15.0220c07:     發篋見弊惡 毒*蚖盛滿中
T0606_.15.0220c08:     其時便即棄 爾乃知非寶
T0606_.15.0220c09:     修行計如是 諦觀計本無
T0606_.15.0220c10:     以解於四諦 覩身如四*蚖
T0606_.15.0220c11:     作是行諦觀 常思念道徳
T0606_.15.0220c12:     以逮得無爲 除苦乃獲安
T0606_.15.0220c13:     自度入脱門 免他諸瑕穢
T0606_.15.0220c14:     是故分別説 觀察無常法
T0606_.15.0220c15: *修行道地經學地品第二十五
T0606_.15.0220c16:     勇猛於善力 面光如金華
T0606_.15.0220c17:     神足超疾風 自遊所至方
T0606_.15.0220c18:     身徳成無極 調順能忍辱
T0606_.15.0220c19:     佛樂戒定安 衆歸願稽首
T0606_.15.0220c20:     行歩庠序無冥塵 其徳無底所願安
T0606_.15.0220c21:     佛無等倫常無著 願歸命尊莫能
T0606_.15.0220c22:     佛執巧便法爲弓 以此降伏邪怨敵
T0606_.15.0220c23:     除盡塵勞衆瑕垢 願歸命佛一心禮
T0606_.15.0220c24: 其修行者已得道跡。見諸五樂皆歸無常。不
T0606_.15.0220c25: 能盡除。所以者何。用見色聲香味細滑之念。
T0606_.15.0220c26: 於是頌曰
T0606_.15.0220c27:     已得成就爲道跡 思智慧解五樂無
T0606_.15.0220c28:     覩愛欲界如怯馬 心不著色續未斷
T0606_.15.0220c29: 譬如梵志子淨潔自喜。詣於舍後卒汚其指。
T0606_.15.0221a01: 語金師。指汚不淨以火燒之。金師諫曰。
T0606_.15.0221a02: 勿發是心。有餘方便除此不淨。灰土拭之以
T0606_.15.0221a03: 水洗之。設吾火燒卿不能忍。火之毒痛自觸
T0606_.15.0221a04: 其身更甚于前。梵志子聞即懷瞋恚。便罵金
T0606_.15.0221a05: 師。莫以己心量度他人。自不能忍謂人不堪。
T0606_.15.0221a06: 吾無所欲。用手有垢不敢行路。畏人觸我吾
T0606_.15.0221a07: 儻近人。而身有學三經之本及知六藝。學於
T0606_.15.0221a08: 語了知所應。能相萬物。分別其義次第章
T0606_.15.0221a09: 句。識於三光天文地理。學六十四相。知人祿
T0606_.15.0221a10: 命貧富貴賤安處田宅。曉百鳥之語預知災
T0606_.15.0221a11: 變。覩彼他國多有怨賊欲危此土。當時日災
T0606_.15.0221a12: 風雨失度有變星出。美人青絳。別于男女牛
T0606_.15.0221a13: 馬雞羊之相。預知五穀旱澇貴賤。識其星宿
T0606_.15.0221a14: 進止擧動。別其水旱衰耗多少。占有大水若
T0606_.15.0221a15: 所破壞。見日月蝕出入之變。若有懷躯別其
T0606_.15.0221a16: 男女。曉知軍法戰鬪之事。深知古今。覩了五
T0606_.15.0221a17: 星熒惑所處十二之時晝夜百刻。能曉醫道
T0606_.15.0221a18: 風寒熱病瘡痍少小以何療之。知日月道所
T0606_.15.0221a19: 從由行。其色所變皆爲何應。山崩地動星隕
T0606_.15.0221a20: 之怪。諸宿所屬而奉天神。古人學術皆能
T0606_.15.0221a21: 別之無不開通。占彗星出當計何瑞。曷因
T0606_.15.0221a22: 不淨著吾手指。勿得停久當隨我言除其指
T0606_.15.0221a23: 穢也。金師聞之。燒鉗正赤以鑷彼指。年少得
T0606_.15.0221a24: 熱痛不能忍。掣指著口。金師大笑。謂年少言。
T0606_.15.0221a25: 卿自稱譽聰明博學。採古知今無不開通清
T0606_.15.0221a26: 淨無瑕。於今云何持不淨指含著口中。年少
T0606_.15.0221a27: 報曰。不遭痛時見指不淨。適遇火毒即忘指
T0606_.15.0221a28: 穢。道跡如是。本長夜習在愛欲瑕。須臾之間
T0606_.15.0221a29: 離於情欲。適見好色婬意爲動。所以者何。諸
T0606_.15.0221b01: 根小制未得盡定。於是頌曰
T0606_.15.0221b02:     *已見色欲本所習 雖使解義至道跡
T0606_.15.0221b03:     頭戴想華續聞香 如江詣海志欲然
T0606_.15.0221b04: 道跡自念。我身不宜習于婬欲。如餘凡夫説
T0606_.15.0221b05: 情欲穢樂於無欲。滅盡然熾習汚露觀晝
T0606_.15.0221b06: 夜不捨。習如是者婬怒癡尠得往來道。一返
T0606_.15.0221b07: 還世斷勤苦原。*已得往還於諸愛欲無起
T0606_.15.0221b08: 清淨婬怒癡薄。心尚未斷因有惱患。譬如男
T0606_.15.0221b09: 子有婦端正面貌無瑕。以諸瓔珞莊嚴其身。
T0606_.15.0221b10: 夫甚愛敬。雖有是色婬鬼非人也。唯人血肉
T0606_.15.0221b11: 以爲飮食。有人語夫。卿婦羅刹肉血爲食。
T0606_.15.0221b12: 夫不信人數數語之。夫心遂疑意欲試之。夜
T0606_.15.0221b13: 佯臥出鼾聲如眠。婦謂定寐。竊起出城詣
T0606_.15.0221b14: 於塚間。夫尋逐後。見婦脱衣及諸寶飾却著
T0606_.15.0221b15: 一面。面色變惡口出長牙。頭上焔燒眼赤如
T0606_.15.0221b16: 火。甚爲可畏。前近死人。手掴其肉口齧食之。
T0606_.15.0221b17: 夫見如是。爾乃知之非人是鬼。便還其家臥
T0606_.15.0221b18: 於床上。婦便尋還來趣夫床。復臥如故。其
T0606_.15.0221b19: 夫見婦莊嚴瓔珞面色端正爾乃親近。假使
T0606_.15.0221b20: 念之在於塚間噉死人肉心即穢厭。又懷恐
T0606_.15.0221b21: 怖得往還道。若見外形端正殊好婬意爲動。
T0606_.15.0221b22: 設説惡露瑕穢不淨婬意爲滅。於是頌曰
T0606_.15.0221b23:     變化人身如脱鎧 作婬鬼形詣塚間
T0606_.15.0221b24:     便噉死屍如食飯 夫爾乃知是羅刹
T0606_.15.0221b25: 得往還道者心自念言。吾於欲界三結已薄
T0606_.15.0221b26: 其餘尠耳。逮望聖諦見愛欲之瑕。多苦少安
T0606_.15.0221b27: 不宜習欲。如凡衆庶志在情欲。若如蒼蠅著
T0606_.15.0221b28: 於死屍。吾何方便除婬怒癡令滅無餘。得盡
T0606_.15.0221b29: 漏禪然後安隱如淨居天。於是頌曰
T0606_.15.0221c01:     已得於往還 修行一反生
T0606_.15.0221c02:     則見欲不可 習之未永斷
T0606_.15.0221c03:     婬欲火雖熾 不能危其心
T0606_.15.0221c04:     以作惡露觀 増欲如羅刹
T0606_.15.0221c05: 譬如有人在於盛暑。不能堪熱求扇自扇慕
T0606_.15.0221c06: 水洗浴。往來如是。見婬怒癡以爲甚熱。念求
T0606_.15.0221c07: 不還道。於是頌曰
T0606_.15.0221c08:     成二吉祥道 行未永除欲
T0606_.15.0221c09:     以得無漏禪 行即梵天同
T0606_.15.0221c10:     其身諸有熱 水冷以除之
T0606_.15.0221c11:     往求不還道 獲此則清涼
T0606_.15.0221c12: 爾時修行作惡露觀。永脱色欲及諸怒癡。諦
T0606_.15.0221c13: 見五陰所從起滅。滅盡爲定知見如是。便斷
T0606_.15.0221c14: 五結而無陰蓋。得不還道。不退還世以脱愛
T0606_.15.0221c15: 欲。無有諸礙婬鬼之患。於是頌曰
T0606_.15.0221c16:     以脱愛欲疾病困 常惡露觀除諸
T0606_.15.0221c17:     永離恐畏遠苦安 成不還道等第三
T0606_.15.0221c18: 即獲清涼無有衆熱。若覩色欲常見不淨則
T0606_.15.0221c19: 知瑕穢。譬如遠方有估客來若當疲極。二十
T0606_.15.0221c20: 九日冥無月光夜半來到。城門復閉繞至南
T0606_.15.0221c21: 牆。下有汪水天雨之潦也。解裝住邊。
T0606_.15.0221c22: 屍人形鷄狗象畜蛇蟲之屬。悉在水中或沈
T0606_.15.0221c23: 或浮。百千萬蟲跳&T050548;身中。髮毛浮出。城内
T0606_.15.0221c24: 掃除及漏穢水悉歸此*汪。於是頌曰
T0606_.15.0221c25:     譬如城傍有大水 不可目察況飮者
T0606_.15.0221c26:     遠方人來値門閉 衆共止住此池邊
T0606_.15.0221c27: 時衆人中或有遠客。初未曾至於此國土。不
T0606_.15.0221c28: 識是非。疲極既渇脱衣入洗。恣意飮水飽滿
T0606_.15.0221c29: 臥出。於是頌曰
T0606_.15.0222a01:     其人初來詣此國 入於水浴除諸熱
T0606_.15.0222a02:     祭祠水神飮解渇 甚大疲極因臥寐
T0606_.15.0222a03: 明日早起天向欲曉。疲解覺已見於水中惡
T0606_.15.0222a04: 露不淨。或有捨走閉目不視。或自覆鼻又欲
T0606_.15.0222a05: 強吐。爾乃知水垢穢不淨。於是頌曰
T0606_.15.0222a06:     已得第三道 見欲樂不安
T0606_.15.0222a07:     入禪定無患 覩欲如瑕水
T0606_.15.0222a08: 爾時修行樂於禪定省于愛欲。如彼*估客惡
T0606_.15.0222a09: 不淨水。譬如嬰兒自取屎弄。年小長大捨前
T0606_.15.0222a10: 戲。更樂餘事。年適向老悉捨諸樂。以法
T0606_.15.0222a11: 自樂。修行已得不還之道亦復如是。見諸生
T0606_.15.0222a12: 死五道所樂。猶小兒戲也。轉更精進欲脱終
T0606_.15.0222a13: 始。不樂求生。於是頌曰
T0606_.15.0222a14:     譬如有小兒 在地弄不淨
T0606_.15.0222a15:     年遂向長大 捨戲轉樂餘
T0606_.15.0222a16:     修行亦如是 求獲度三界
T0606_.15.0222a17:     爾時遂精進 具足成四道
T0606_.15.0222a18: 譬如遠國有衆*估人。從東方來止城外園。
T0606_.15.0222a19: 時彼城中有一諂人多端無信。詐作飮食華
T0606_.15.0222a20: 香異服。往詣導師前問起居。多賀遠至道路
T0606_.15.0222a21: 無他。飢渇日久始乃奉面。今與小食垂哀見
T0606_.15.0222a22: 受。導師即納。又有更啓。寧可入城。吾有大舍
T0606_.15.0222a23: 中有好殿具足細滑。舍有井泉溷厠別異。諸
T0606_.15.0222a24: 樹行列器物備有。願屈威光抂徳入城。説
T0606_.15.0222a25: 欺竟即捨之去。於是頌曰
T0606_.15.0222a26:     有人懷諂欺 見遠衆*估客
T0606_.15.0222a27:     奉迎供導師 飮食後説曰
T0606_.15.0222a28:     吾身有一殿 高大樂巍巍
T0606_.15.0222a29:     其人無誠信 詐語便捨去
T0606_.15.0222b01: 爾時城中有大長者。悉聞彼人詐欺導師。即
T0606_.15.0222b02: 自出迎謂導師言。莫信彼人居止其堂。穢濁
T0606_.15.0222b03: 澇水在其堂後。屎尿惡露普流趣前。以是之
T0606_.15.0222b04: 故不可止頓。導師聞之答長者曰。堂雖有臭
T0606_.15.0222b05: 可設方便。燒香散華以除其穢。於是頌曰
T0606_.15.0222b06:     長者懷親念 故往詣導師
T0606_.15.0222b07:     語之斯堂邊 有臭穢不淨
T0606_.15.0222b08:     導師聞此言 則反答之曰
T0606_.15.0222b09:     雖臭施方便 燒香散衆花
T0606_.15.0222b10: 爾時長者謂導師曰。當復有難。諸弊惡蟲皆
T0606_.15.0222b11: 在其中。以肉血脈而爲飮食。假使飢者穿卿
T0606_.15.0222b12: 嚢裏齧壞裝物。導師答曰。吾當給之。隨其所
T0606_.15.0222b13: 食令不穿物。於是頌曰
T0606_.15.0222b14:     多有弊蟲處在堂 須肉血脈而爲食
T0606_.15.0222b15:     我能供給隨所乏 導師以此答長者
T0606_.15.0222b16: 長者報導師。其堂四角有四毒*蚖。兇害喜
T0606_.15.0222b17: 諍不可近附。以何方便而安此*蚖。導師答
T0606_.15.0222b18: 曰。吾能曉之。施藥神呪令無所犯。於是頌
T0606_.15.0222b19:
T0606_.15.0222b20:     有四毒*蚖在其堂 弊惡懷害欲相危
T0606_.15.0222b21:     以若干藥及神呪 能除毒*蚖所懷結
T0606_.15.0222b22: 於是長者復謂導師。又有大難。牆之故基如
T0606_.15.0222b23: 是當崩。壁垣傾危不可依怙。導師答曰。設有
T0606_.15.0222b24: 此難吾不能處。亦無方便令不崩危。所以者
T0606_.15.0222b25: 何。儻其危敗者失命之難。於是頌曰
T0606_.15.0222b26:     設堂久故欲崩壞 假使傾覆不可護
T0606_.15.0222b27:     導師則報長者曰 有是恐懼吾不處
T0606_.15.0222b28: 彼時導師具聞説堂諸難之瑕。又自目覩。
T0606_.15.0222b29: 即遠離不肯居之也。不還如是。聞世尊教
T0606_.15.0222c01: 審知聖諦。不樂生死終始之患。於是頌曰
T0606_.15.0222c02:     *已得不還離衆苦 修行則求無量安
T0606_.15.0222c03:     不慕生死如毛髮 譬如導師不處堂
T0606_.15.0222c04: 解喩。堂者。謂人身也。穢濁水者。謂九瘡孔常
T0606_.15.0222c05: 出不淨。蟲滿水者。謂身中八十種蟲常食
T0606_.15.0222c06: 中肉血骨髓者也。平地治牆者。謂供養身給
T0606_.15.0222c07: 以飮食。其四*蚖者。謂身四大地水火風。堂
T0606_.15.0222c08: 朽故危晝夜欲崩者。謂老病死。其修行者晝
T0606_.15.0222c09: 夜方便欲免衆難。其導師者。謂不還道。修行
T0606_.15.0222c10: 專精聽世尊教。覩於三界皆見熾然。目所察
T0606_.15.0222c11: 形悉歸無常不離朽敗。譬如導師見大堂危。
T0606_.15.0222c12: 於是頌曰
T0606_.15.0222c13:     蚖蛇而懷毒 弊惡叵觸近
T0606_.15.0222c14:     各處在四角 謂人身四大
T0606_.15.0222c15:     朽敗欲傾危 謂身有増減
T0606_.15.0222c16:     常遭衆苦惱 老病死窮道
T0606_.15.0222c17:     城中諛諂人 以喩漏禪智
T0606_.15.0222c18:     其人入貪欲 恩愛之罣礙
T0606_.15.0222c19:     持禁戒長者 謂師無著哀
T0606_.15.0222c20:     常救濟修行 使度衆苦難
T0606_.15.0222c21:     譬如大*估客 中有導師者
T0606_.15.0222c22:     佛子服甘露 以得無著道
T0606_.15.0222c23:     師爲行者講 苦空非常
T0606_.15.0222c24:     諦覩於三界 擾動而不安
T0606_.15.0222c25: 當求一心至無學地諦見無著。於是頌曰
T0606_.15.0222c26:     佛愍衆生演 能濟一切苦
T0606_.15.0222c27:     吾察佛諸經 歎説無學地
T0606_.15.0222c28: *修行道地經無學地品第二十六
T0606_.15.0222c29:     其王放醉象 兇害牙甚利
T0606_.15.0223a01:     諸龍懷毒氣 皆化令調伏
T0606_.15.0223a02:     救護衆恐難 逮得常自在
T0606_.15.0223a03:     十力佛無終 吾禮及弟子
T0606_.15.0223a04:     諸天龍神奉大聖 吉祥人民皆歸命
T0606_.15.0223a05:     悉以恭敬得度脱 衆聖所宗願稽首
T0606_.15.0223a06: 其修行者已在學地不樂終始。已無所樂
T0606_.15.0223a07: 貪三界。超色無色斷一切結。志念根力及諸
T0606_.15.0223a08: 覺意。見滅爲寂是謂永定。覩觀如是。離色無
T0606_.15.0223a09: 色遠戲自大。於是頌曰
T0606_.15.0223a10:     心已住學地 曉了諸學意
T0606_.15.0223a11:     制於生死畏 滅恐無所樂
T0606_.15.0223a12:     衆患盡無餘 所見如審諦
T0606_.15.0223a13:     除戲及自大 消癡亦如是
T0606_.15.0223a14: 修行自念。當知今時已成羅漢得無所著。諸
T0606_.15.0223a15: 漏永盡修潔梵行。所作已辦棄捐重擔。逮得
T0606_.15.0223a16: 己利生死則斷。獲平等慧超出溝塹。鋤去穢
T0606_.15.0223a17: 草無有穿漏。成聖賢幢已度彼此。於是頌曰
T0606_.15.0223a18:     修行住學地 不動成聖道
T0606_.15.0223a19:     已逮得己利 度苦常獲安
T0606_.15.0223a20:     盛熱山源竭 永盡無流水
T0606_.15.0223a21:     奉敬離調戲 是謂無所著
T0606_.15.0223a22: 已斷五品爲人中上。於是頌曰
T0606_.15.0223a23:     已斷於五品 具足成六通
T0606_.15.0223a24:     蠲除諸塵勞 如水浣衣垢
T0606_.15.0223a25:     而離生死患 依度得安隱
T0606_.15.0223a26:     是謂爲政士 最上無塵埃
T0606_.15.0223a27: 斯謂阿羅漢得無所著。應服天衣處于神宮。
T0606_.15.0223a28: 遊居紫殿飮食自然。百種音樂常以樂之。歡
T0606_.15.0223a29: 喜踊躍便從坐起。口宣揚言。今者吾身爲十
T0606_.15.0223b01: 力子。逮得是者天上世間一切衆祐。其奉敬
T0606_.15.0223b02: 者増益天種損阿須倫。於是頌曰
T0606_.15.0223b03:     巍巍四徳成六通 忍辱之慧求最上
T0606_.15.0223b04:     順於佛教致究竟 是故講説無學地
T0606_.15.0223b05: *修行道地經無學品第二十七
T0606_.15.0223b06:     方便勝衆苦 永脱諸恩愛
T0606_.15.0223b07:     已離生死惱 滅盡於塵勞
T0606_.15.0223b08:     如日出除雲 尊離諸愛冥
T0606_.15.0223b09:     歸命佛聖道 無痛長安隱
T0606_.15.0223b10:     已度諸入界 如人出牢獄
T0606_.15.0223b11:     譬如紫磨金 在火而無損
T0606_.15.0223b12:     至定泥洹寂 未曾愛於身
T0606_.15.0223b13:     佛以逮甘露 吾願稽首禮
T0606_.15.0223b14: 其修行者住於有餘泥洹之界。畢故不造
T0606_.15.0223b15: 復受身。而心專一未曾放逸。在諸色聲香味
T0606_.15.0223b16: 細滑。離一切著無復取捨。窮盡苦根。於是
T0606_.15.0223b17: 頌曰
T0606_.15.0223b18:     已得度無爲 永都無所欲
T0606_.15.0223b19:     立於有餘地 畢故不造新
T0606_.15.0223b20:     不在色聲香 諸味細滑斷
T0606_.15.0223b21:     譬之若蓮花 不著于塵水
T0606_.15.0223b22:     諸根爲已定 不隨諸入惑
T0606_.15.0223b23:     如金不雜鐵 永與生死別
T0606_.15.0223b24:     無有因縁著 爾乃長安隱
T0606_.15.0223b25:     是謂閑居行 滅盡勤苦根
T0606_.15.0223b26: 譬如燒鐵令其正赤。以鎚鍛之。其上垢除
T0606_.15.0223b27: 稍稍還冷。不知其火熱之所湊也。修行如是。
T0606_.15.0223b28: 設至無餘泥洹之界。而滅度者漸漸免苦。是
T0606_.15.0223b29: 故此經名曰修行。於是頌曰
T0606_.15.0223c01:     若如以*鎚鍛燒鐵 火焔忽出便復滅
T0606_.15.0223c02:     其修行法亦如是 以得滅度不知處
T0606_.15.0223c03:     譬如天雨而有泡 其泡適壞不知處
T0606_.15.0223c04:     設有行者得滅度 永不可知其所湊
T0606_.15.0223c05:     諸天神仙龍人民 不見度者何所至
T0606_.15.0223c06:     其修行者非常空 聰明智慧得滅度
T0606_.15.0223c07:     假令行者以獲斯 計于甘露莫踰是
T0606_.15.0223c08:     爾乃覺了長安隱 已得滅度令無餘
T0606_.15.0223c09:     其佛世尊説是喩 如鎚鍛鐵火炎出
T0606_.15.0223c10:     以漸向於滅度者 永不可知神所趣
T0606_.15.0223c11:     *已得滅度道 平等解如是
T0606_.15.0223c12:     佛智慧明者 其神安不動
T0606_.15.0223c13:     *已濟諸瑕穢 生死自大離
T0606_.15.0223c14:     獲致彼無欲 清淨淡如淵
T0606_.15.0223c15: 其有奉行是道地教。漸得解脱至於無爲。於
T0606_.15.0223c16: 是頌曰
T0606_.15.0223c17:     其求無爲欲滅度 永離濁亂逮甘露
T0606_.15.0223c18:     當講説斯修行經 從佛之教冥獲炬
T0606_.15.0223c19:     其有説此經 假使有聽者
T0606_.15.0223c20:     佛當示其路 常安無窮極
T0606_.15.0223c21: 學如是者便得究竟。修行道地心如虚空。五
T0606_.15.0223c22: 通自然不懼終始。永若燈滅
T0606_.15.0223c23: 修行道地經卷第
T0606_.15.0223c24:
T0606_.15.0223c25:
T0606_.15.0223c26:
T0606_.15.0223c27:
T0606_.15.0223c28:
T0606_.15.0223c29:
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