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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46

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T1911_.46.0086a01: 説在八地。或説在初住。答。借義相成。或
T1911_.46.0086a02: 借高成下或言八地。或借下成高故言
T1911_.46.0086a03: 初住。瓔珞明別教故言初地。問。假中兩觀
T1911_.46.0086a04: 明三根人修位。初觀不見判修位。答。後觀
T1911_.46.0086a05: 悉入位方修假中。故約位判三根淺深。初
T1911_.46.0086a06: 觀始於凡地無位可判淺深。又瓔珞亦有。
T1911_.46.0086a07: 文云。四地名須陀洹。此應是下根。又三地
T1911_.46.0086a08: 明須陀洹此應是中根。或初地明須陀洹
T1911_.46.0086a09: 此語上根云云
T1911_.46.0086a10: 摩訶止觀卷第六
T1911_.46.0086a11:
T1911_.46.0086a12:
T1911_.46.0086a13:
T1911_.46.0086a14: 摩訶止觀卷第七
T1911_.46.0086a15:  隋天台智者大師説
T1911_.46.0086a16: 門人灌頂記 
T1911_.46.0086a17: 第五識通塞者。亦名知得失。亦名知字非
T1911_.46.0086a18: 字。如上破法遍。應通入無生。若不入者。
T1911_.46.0086a19: 當尋得失必滯是非。不得一向作解。何
T1911_.46.0086a20: 者。若同外道愛著觀空智慧。宜以四句
T1911_.46.0086a21: 遍破。能破如所破令衆塞得通。若不執觀
T1911_.46.0086a22: 空智慧。則能破不如所破。但破塞存通。
T1911_.46.0086a23: 如除膜養珠破賊護將。若爾。即大導師善
T1911_.46.0086a24: 知通塞。將導衆人能過五百由旬。舊云。六
T1911_.46.0086a25: 地見思盡爲三百。七地八地爲四百。九地十
T1911_.46.0086a26: 地爲五百。此義與釋論乖。論以二乘爲四
T1911_.46.0086a27: 百。二乘之道非七地八地。攝大乘人以三
T1911_.46.0086a28: 界爲三百。方便因縁兩生死足爲五百。則
T1911_.46.0086a29: 攝義不盡。更有有後生死無後生死屬何
T1911_.46.0086b01: 百耶。地人以十信住行向地爲五百。此與
T1911_.46.0086b02: 法華乖。法華過三百由旬作化城。此則二
T1911_.46.0086b03: 百由旬作化城。復有人解三界爲三百。二
T1911_.46.0086b04: 乘足爲五百。此義三失。一出三界外立化
T1911_.46.0086b05: 城。云何二乘出三界外不入城。更行四
T1911_.46.0086b06: 百五百。四百五百之外更無化城。何所可入
T1911_.46.0086b07: 而稱二乘。二者滅化城方可得進。城猶未
T1911_.46.0086b08: 滅而輒進四百五百。三者二乘共入化城。
T1911_.46.0086b09: 云何聲聞爲四百支佛爲五百。有人以五
T1911_.46.0086b10: 住煩惱爲五百。然二乘已斷四住。應是四
T1911_.46.0086b11: 百由旬外立化城。有人以斷三界思爲三
T1911_.46.0086b12: 百。塵沙爲四百。無明爲五百。此亦不然。由
T1911_.46.0086b13: 旬本譬煩惱。云何見多而不數。思少爲三
T1911_.46.0086b14: 百。此之名義本出法華。法華擧五百爲譬
T1911_.46.0086b15: 本。以生死險道導師觀知合之。應作三番
T1911_.46.0086b16: 明五百。乃會經耳。一就生死處所。二就煩
T1911_.46.0086b17: 惱。三就智慧。諸師之釋方圓動息不與文
T1911_.46.0086b18: 會。如持一孔之匙開三須之鑰。初家約通
T1911_.46.0086b19: 位就四百立化城攝家約生死割二種於
T1911_.46.0086b20: 荒外。地家約別位在界内立化城。次家徑
T1911_.46.0086b21: 侹不待開權即自顯實。人師過如此。釋論
T1911_.46.0086b22: 意云何。論有二文。初以二乘爲四百而止
T1911_.46.0086b23: 不作五百。後文以二乘爲一百。今通之。
T1911_.46.0086b24: 論明通意。道家以眞諦爲極。過三界已未
T1911_.46.0086b25: 破化城但入涅槃。即指涅槃。爲四百耳。
T1911_.46.0086b26: 而復以二乘爲一百者。更明出假菩薩從
T1911_.46.0086b27: 空出假。非涅槃爲一百。入三界爲三百。
T1911_.46.0086b28: 作如此消文。於經論無妨也。今明五百由
T1911_.46.0086b29: 旬者。一約生死處所。謂三界果報爲三百。
T1911_.46.0086c01: 方便有餘土實報無礙土是爲五百由旬處
T1911_.46.0086c02: 所。次約煩惱者。所謂見諦惑爲一百。五下
T1911_.46.0086c03: 分爲二百。五上分爲三百。塵沙爲四百。無
T1911_.46.0086c04: 明爲五百。次約觀智者。空觀智知三百。假
T1911_.46.0086c05: 觀智知四百。中觀智知五百。此與文會無
T1911_.46.0086c06: 前諸師過也。又諸師判位遼遠。初心行人尚
T1911_.46.0086c07: 未斷見。何由超過五百由旬乎。今論由旬
T1911_.46.0086c08: 有横通塞。有竪通塞。横者具約三法。苦集
T1911_.46.0086c09: 爲塞道滅爲通。無明十二因縁爲塞。無明滅
T1911_.46.0086c10: 爲通。六蔽覆心爲塞。六度爲通。竪通塞者。
T1911_.46.0086c11: 見思分段生死爲塞。從假入空觀爲通。無
T1911_.46.0086c12: 知方便生死爲塞。從空入假觀爲通。無明因
T1911_.46.0086c13: 縁生死等爲塞。中道正觀爲通。今當以横
T1911_.46.0086c14: 織竪檢校通塞。如從假入空破諸見思。單
T1911_.46.0086c15: 複具足無言等見。九九八十一思。如斯諸惑
T1911_.46.0086c16: 本是汚穢。増長煩惱遮塞行人。那忽取著
T1911_.46.0086c17: 謂是謂非。起諸結業漏落生死。唯見苦
T1911_.46.0086c18: 集不見道滅。既不識見思中四諦。是事不
T1911_.46.0086c19: 知名爲無明。乃至老死。但構因縁無明不
T1911_.46.0086c20: 滅。不滅故堅著叵捨。唯在此岸不到彼
T1911_.46.0086c21: 岸。大經云。童子飢時取糞中果。智人呵之
T1911_.46.0086c22: 赧然有愧。失於淨法。是名爲塞。若於諸見
T1911_.46.0086c23: 介爾起心。知無性實無常無主。倒破則無
T1911_.46.0086c24: 業。無業則無果。是名爲道。道故有滅。若
T1911_.46.0086c25: 識四諦則無無明亦無老死。因縁壞故則
T1911_.46.0086c26: 捨諸有到於彼岸。當用此意歴一一心。
T1911_.46.0086c27: 歴一一能。歴一一所。若起三塞破之令
T1911_.46.0086c28: 通。若是三通養令成就。復次體見即空能
T1911_.46.0086c29: 體亦即空。如羅漢之心尚名無漏五陰。我
T1911_.46.0087a01: 觀未眞那得非陰。若計陰實則結業生死。
T1911_.46.0087a02: 若不識陰四諦即是無明。若愛觀空智慧
T1911_.46.0087a03: 則不能捨。用即空意歴一一心。歴一一
T1911_.46.0087a04: 能。歴一一所。若有三塞破之令通。若是三
T1911_.46.0087a05: 通養令成就。則巧過見思之塞。善通三百
T1911_.46.0087a06: 由旬也。次用横織竪檢校從空入假觀通
T1911_.46.0087a07: 塞者。此則易解。於病法藥法授藥法。於一
T1911_.46.0087a08: 一法一一能一一所。明識諦縁度。若起三
T1911_.46.0087a09: 塞破之令通。若有三通養令成就。則過
T1911_.46.0087a10: 無知之塞通四百由旬。次用横織竪檢校
T1911_.46.0087a11: 中道正觀者。於無明法性眞縁等。一一法一
T1911_.46.0087a12: 一能一一所。明識諦縁度。若起三塞破之
T1911_.46.0087a13: 令通。若有三通養令成就。則過無明之塞
T1911_.46.0087a14: 通五百由旬。若作如此論通塞者。次第竪
T1911_.46.0087a15: 論六地初地。動經劫數塞乃得通。大經云。
T1911_.46.0087a16: 須陀洹者八萬劫到。乃至支佛十千劫到。到
T1911_.46.0087a17: 菩薩初發心住。此論聖位何益初心行人者
T1911_.46.0087a18: 乎。復次約横別論通塞者。如大品經云。
T1911_.46.0087a19: 有菩薩從初發心即與薩婆若相應者。與
T1911_.46.0087a20: 空相應也。若初未相應。當用諦縁度檢一
T1911_.46.0087a21: 一心。若有三塞破之令通。若有三通養
T1911_.46.0087a22: 令成就。得過三百由旬。又云。有菩薩從
T1911_.46.0087a23: 初發心即能遊戲神通淨佛國土。此是出假
T1911_.46.0087a24: 之意。若初發心修假。亦用諦縁度檢一一
T1911_.46.0087a25: 心。破塞養通過四百由旬。又云。有菩薩
T1911_.46.0087a26: 從初發心即能坐道場成正覺。此即中意。
T1911_.46.0087a27: 若初發心修中。亦用諦縁度檢一一心。破
T1911_.46.0087a28: 塞養通過五百由旬也。如此説者。雖初心
T1911_.46.0087a29: 得論通塞而三法各別。大論引三喩。一則
T1911_.46.0087b01: 歩渉。二則乘馬。三則神通。歩馬兩行須知
T1911_.46.0087b02: 通塞。神通無礙。塞不能遮。山壁皆虚。何通
T1911_.46.0087b03: 可擇。初觀喩歩。次觀喩馬。後觀喩飛。三義
T1911_.46.0087b04: 分張亦非今所用也。若竪論三觀。兩觀當
T1911_.46.0087b05: 地爲通望上爲塞。若後一觀勝下爲通隔
T1911_.46.0087b06: 小爲塞。横論三觀當分爲通。不相收爲
T1911_.46.0087b07: 塞。法相淺深任有通塞。況復於中起苦集
T1911_.46.0087b08: 無明蔽等。是故皆塞無復有通。若一心三觀
T1911_.46.0087b09: 法相即破竪中之通塞。三觀一心破横中之
T1911_.46.0087b10: 通塞。空即三觀故破歩渉山壁三百之通塞。
T1911_.46.0087b11: 假即三觀破乘馬四百之通塞。中即三觀破
T1911_.46.0087b12: 神通之通塞。良以一心能即空假中者。一切
T1911_.46.0087b13: 山河石壁衆魔群道皆如虚空。一心三觀遊
T1911_.46.0087b14: 之無礙。終不去下陵高避山從谷。觸處諸
T1911_.46.0087b15: 塞皆通無礙。能過五百由旬到於寶所。是
T1911_.46.0087b16: 名爲通。通本對塞。既觸處如空則無復有
T1911_.46.0087b17: 塞。無塞則無通。若於無塞無通。起苦集
T1911_.46.0087b18: 無明障蔽者。非但失於神通。亦失馬歩。能
T1911_.46.0087b19: 破如所破。字爲非字。如彼蟲道偶得三觀
T1911_.46.0087b20: 之名。是蟲不知是字非字。若於一一法一
T1911_.46.0087b21: 一能一一所。皆即空即假即中具諦縁度。是
T1911_.46.0087b22: 名無通無塞雙照通塞。是爲智者識字非
T1911_.46.0087b23: 字。亦名良醫知得知失。於無生門明識通
T1911_.46.0087b24: 塞者。於餘法門亦如是。是爲初心過五百
T1911_.46.0087b25: 由旬。應明六即義云云。問通塞得失字非字
T1911_.46.0087b26: 爲一爲異。答。此是一意種種説耳。亦有差
T1911_.46.0087b27: 別。通塞約解。得失約行。字非字約教。金光
T1911_.46.0087b28: 明云。正聞正聽正分別。正解於縁正能覺
T1911_.46.0087b29: 了。知字非字是正聞正聽。知得失是正分
T1911_.46.0087c01: 別正解於縁。知通塞是正能覺了。雖此差
T1911_.46.0087c02: 別同顯一致耳。問。横塞塞竪通不。竪塞
T1911_.46.0087c03: 塞横通不。横通通竪塞不。竪通通横塞
T1911_.46.0087c04: 不。答。一往然二往不然。然者。無明即見思
T1911_.46.0087c05: 何意非横障。中智治一切何不通横塞此
T1911_.46.0087c06: 是一往然義耳。若二往釋者。横塞障近不能
T1911_.46.0087c07: 塞竪通。横通力弱不能通竪塞。竪塞深遠
T1911_.46.0087c08: 不作横障。竪通對當別不通於横塞耳○
T1911_.46.0087c09: 第六明道品調適者。道品有四。一當分。二
T1911_.46.0087c10: 相攝。三約位。四相生。一明當分者。未必具
T1911_.46.0087c11: 品方能得道。三四二五。單七隻八。當分是
T1911_.46.0087c12: 道。故云當依念處得道。又云。是道場。又
T1911_.46.0087c13: 云。是摩訶衍。念處既爾餘品亦然。是爲當分
T1911_.46.0087c14: 道品而非調停也。二明相攝者。如念處一
T1911_.46.0087c15: 法皆攝諸品。引釋論文云。念處既攝餘品。
T1911_.46.0087c16: 餘品亦攝念處。是爲相攝道品亦非調停
T1911_.46.0087c17: 也。三約位者。如念處當其位。正勤是煖位。
T1911_.46.0087c18: 如意足是頂位。五根是忍位。五力是世第一
T1911_.46.0087c19: 位。八正是見諦位。七覺是修道位。此是約位
T1911_.46.0087c20: 亦非調停也。四相生者。如修念處能生正
T1911_.46.0087c21: 勤。正勤發如意足。如意足生五根。五根生
T1911_.46.0087c22: 五力。五力生七覺。七覺入八正道。是爲善
T1911_.46.0087c23: 巧調適。戒定慧等皆名爲正。清淨心常一則
T1911_.46.0087c24: 能見般若。是爲相生亦是調適。所以須此
T1911_.46.0087c25: 者。上來雖破法遍識通塞。若不調停道品
T1911_.46.0087c26: 何能疾與眞法相應。眞法名無漏。道品是
T1911_.46.0087c27: 有漏。有漏能作無漏方便。方便失所眞理難
T1911_.46.0087c28: 會。如釀酒法酵煖得宜。變水成酒。麹蘖
T1911_.46.0087c29: 失度味則不成。大論云。三十七品是行道
T1911_.46.0088a01: 法。涅槃城有三門。三門是近因道品是遠
T1911_.46.0088a02: 因。爲是義故應須道品調停也。問。道品
T1911_.46.0088a03: 是二乘法。云何是菩薩道耶。答。大論呵此
T1911_.46.0088a04: 問誰作是語。三藏摩訶衍皆不作是説。那
T1911_.46.0088a05: 得獨云是小乘法。淨名云。道品善知識。由
T1911_.46.0088a06: 是成正覺。道品是道場亦是摩訶衍。涅槃
T1911_.46.0088a07: 云。能修八正道者。即見佛性名得醍醐。
T1911_.46.0088a08: 大集云。三十七品是菩薩寶炬陀羅尼。如此
T1911_.46.0088a09: 等經皆明道品何時獨是小乘。若大經云。
T1911_.46.0088a10: 三十七品是涅槃因非大涅槃因。無量阿僧
T1911_.46.0088a11: 祇助菩提法。是大涅槃因者。道品之外無別
T1911_.46.0088a12: 有道品。如四諦外無第五諦。一種苦集如
T1911_.46.0088a13: 爪上土。分別苦集有無量相如十方土。直
T1911_.46.0088a14: 明一三十七品是涅槃因。復有無量三十七
T1911_.46.0088a15: 助道品名大涅槃因。云何無量有四種道
T1911_.46.0088a16: 諦故。有十六門故。又有漏道品欲界二十
T1911_.46.0088a17: 二。未到三十六。初禪三十七。皆有漏道品如
T1911_.46.0088a18: 乳。三藏道品如酪。通教道品如生酥。別教
T1911_.46.0088a19: 如熟酥。圓教如醍醐。大經之文義合於此。
T1911_.46.0088a20: 非道品外別有助法也。或言三十七品是助
T1911_.46.0088a21: 道。或言是正道。大論云。是菩薩道。此文似
T1911_.46.0088a22: 也。淨名云。道品善知識由是成正覺。此
T1911_.46.0088a23: 文似助也。又若言三十七品是有漏者。云何
T1911_.46.0088a24: 言七覺是修道。法華云。無漏根力覺道之財。
T1911_.46.0088a25: 云何八正在七覺前。此應三句分別。一三十
T1911_.46.0088a26: 七品皆有漏。二皆是無漏。三亦有漏亦無
T1911_.46.0088a27: 漏。如大論云。修八正道得初善有漏五
T1911_.46.0088a28: 陰。善有漏五陰即是煖法。煖法之前尚得修
T1911_.46.0088a29: 於八正道。云何修邪。初從師受法。繋心憶
T1911_.46.0088b01: 念名念處。爲求此法勤而行之名正勤。一
T1911_.46.0088b02: 心中修名如意足。五善根生名根。根増長名
T1911_.46.0088b03: 力。分別道用名七覺。安隱道中行名八正
T1911_.46.0088b04: 道。能如是修得善有漏五陰。當知道品皆
T1911_.46.0088b05: 是有漏。皆是無漏者。即是見諦思惟所行道
T1911_.46.0088b06: 品。一向是無漏。法華之文意在此也。從來雖
T1911_.46.0088b07: 言有漏中得修八正七覺等未有文證。而
T1911_.46.0088b08: 毘婆沙云。若八正在七覺後。亦得是有漏
T1911_.46.0088b09: 亦得是無漏。何以故。依八正入見諦即是
T1911_.46.0088b10: 亦無漏。若八正在七覺前一向是無漏。此則
T1911_.46.0088b11: 可解。引婆沙文證成二意。又亦漏無漏即
T1911_.46.0088b12: 是對位意也。諸道諦三十七品。今不具記。但
T1911_.46.0088b13: 明無作道諦三十七品。成於一心三觀義
T1911_.46.0088b14: 也。大品云。欲以一切種修四念處者。念處
T1911_.46.0088b15: 是法界攝一切法。一切法趣念處是趣不
T1911_.46.0088b16: 過。華嚴云。譬如大地一能生種種芽。地是
T1911_.46.0088b17: 諸芽種也。法華云。一切種相體性。皆是一種
T1911_.46.0088b18: 相體性。何謂一種。即佛種相體性也。常途
T1911_.46.0088b19: 云。法華不明佛性。經明一種是何一種。卉
T1911_.46.0088b20: 木叢林種種喩七方便。大地一種即是實
T1911_.46.0088b21: 事。名佛種也。今一念心起不思議。即一切
T1911_.46.0088b22: 種。十界陰入不相妨礙。若觀法性因縁生
T1911_.46.0088b23: 故。一種一切種。則一色一切色。若法性空故
T1911_.46.0088b24: 一切色一色。則一空一切空。法性假故一色
T1911_.46.0088b25: 一切色。一假一切假。法性中故非一非一
T1911_.46.0088b26: 切。雙照一一切。亦名非空非假雙照空假。
T1911_.46.0088b27: 則一切非空非假雙照空假。九法界色即空
T1911_.46.0088b28: 即假即中。亦復如是。是名身念處。若觀法
T1911_.46.0088b29: 性受。法性因縁生故。一種一切種一受一切
T1911_.46.0088c01: 受。法性受空故。一切受一受一空一切空。法
T1911_.46.0088c02: 性受假名故。一受一切受一假一切假。法性
T1911_.46.0088c03: 受中故。非一受非一切受。非空非假雙照
T1911_.46.0088c04: 空假。則一切非空非假雙照空假。九法界受
T1911_.46.0088c05: 即空即假即中亦復如是。是名受念處。若觀
T1911_.46.0088c06: 法性心。因縁生法一種一切種。一心一切心。
T1911_.46.0088c07: 法性空故。一切心一心一空一切空。法性假
T1911_.46.0088c08: 故。一心一切心一假一切假。法性中故非一
T1911_.46.0088c09: 非一切。非空非假雙照空假。九法界心亦
T1911_.46.0088c10: 復如是。是名心念處。若觀法性想行兩陰。
T1911_.46.0088c11: 因縁生法一種一切種。一行無量行。法性空
T1911_.46.0088c12: 故一切行一行一空一切空。法性假故一行
T1911_.46.0088c13: 一切行一假一切假。法性中故非一非一切。非
T1911_.46.0088c14: 空非假雙照空假。一切非空非假雙照空
T1911_.46.0088c15: 假。九法界行皆即空即假即中亦復如是。是
T1911_.46.0088c16: 名法念處。如是念處力用廣博。義兼大小
T1911_.46.0088c17: 倶破八倒。雙顯榮枯雙非榮枯。即於中間
T1911_.46.0088c18: 入般涅槃。亦名坐道場。亦名摩訶衍。亦名
T1911_.46.0088c19: 法界。兼廣之義其相云何。法性之色實非是
T1911_.46.0088c20: 淨。而凡夫横計爲淨。是名顛倒實非不淨。
T1911_.46.0088c21: 二乘之人横計不淨是名顛倒。今觀色種
T1911_.46.0088c22: 即空。一切即空。空中無淨云何染著。是名
T1911_.46.0088c23: 凡夫計淨倒破枯念處成。色種即假一切皆
T1911_.46.0088c24: 假。分別名相不可窮盡。假智常淨不爲無
T1911_.46.0088c25: 知塵惑所染。云何滯空而取灰滅言色不
T1911_.46.0088c26: 淨。是名二乘不淨倒破榮念處成。是名八倒
T1911_.46.0088c27: 倶破枯榮雙立。觀色本際非空非假則一
T1911_.46.0088c28: 切非空非假。非空故非不淨倒。非假故非
T1911_.46.0088c29: 淨倒。非淨倒故則非榮樹。非不淨倒故則
T1911_.46.0089a01: 非枯樹。非枯非榮則非二邊。無邊無中乃
T1911_.46.0089a02: 名中間。佛會此理故名涅槃。亦是非淨非
T1911_.46.0089a03: 不淨。八倒不生名爲涅槃。如是涅槃名祕
T1911_.46.0089a04: 密藏。安置諸子祕密藏中佛自住中故言
T1911_.46.0089a05: 入也。法性之受本非是樂。而凡夫之人横計
T1911_.46.0089a06: 爲樂。是名顛倒。實非是苦。二乘之人横計
T1911_.46.0089a07: 爲苦。今觀受種即空一切皆空。空中無樂
T1911_.46.0089a08: 云何生染。則凡夫倒破枯念處成。受種即假
T1911_.46.0089a09: 一切皆假。以無所受而受諸受。名聞分別
T1911_.46.0089a10: 不生厭畏。云何棄之沈空灰斷。二乘倒破
T1911_.46.0089a11: 榮念處成。是名二倒雙破枯榮雙立。觀受本
T1911_.46.0089a12: 際即非空非假。非空故非枯非假故非
T1911_.46.0089a13: 榮。邊倒不生名爲涅槃。中間理顯名祕密
T1911_.46.0089a14: 藏。皆如上説云云。法性之心本非是常。凡夫
T1911_.46.0089a15: 横計是名常倒。法性實非無常。二乘横計
T1911_.46.0089a16: 無常。今觀心種即空一切即空。空中非常
T1911_.46.0089a17: 云何謂心念念相續。是名凡夫常倒破枯念
T1911_.46.0089a18: 處成。心即假名一切悉假。心若無常那得分
T1911_.46.0089a19: 別無量心相。是名二乘無常倒破榮念處成。
T1911_.46.0089a20: 又心即非空非假。非空故非無常。非假故
T1911_.46.0089a21: 非於常。非榮非枯邊倒不生名入涅槃。中
T1911_.46.0089a22: 道理顯名祕密藏。安置諸子自亦入中云云
T1911_.46.0089a23: 法性之法本非有我。凡夫之人横計有我。
T1911_.46.0089a24: 本非無我二乘之人横計無我。今觀法性
T1911_.46.0089a25: 即空一切皆空。空中無我。是名凡夫倒破枯
T1911_.46.0089a26: 念處成。法性即假一切皆假施設。自在不滯
T1911_.46.0089a27: 我義具足。是名二乘倒破榮念處成。觀法本
T1911_.46.0089a28: 際即非空非假。非空故非無我非假故
T1911_.46.0089a29: 非於我。邊倒不生名入涅槃。中間理顯
T1911_.46.0089b01: 名祕密藏。治倒法藥其數有四。法性觀智
T1911_.46.0089b02: 名之爲念。一諦三諦名之爲處。一切即空。
T1911_.46.0089b03: 諸倒榮枯無不空寂。一切即假。二邊雙樹
T1911_.46.0089b04: 無不成立。一切即中。無非法界。祇一念心
T1911_.46.0089b05: 廣遠若此。若能深觀念處是坐道場。是摩
T1911_.46.0089b06: 訶衍。是雙樹間入般涅槃。始終具足不須
T1911_.46.0089b07: 更修餘法。若不入者更研餘品。勤觀念處
T1911_.46.0089b08: 名正勤。見思本起名已生惡。觀於即空令
T1911_.46.0089b09: 已生不生故勤精進。塵沙無明名未生惡。
T1911_.46.0089b10: 觀即假即中令未生不生故勤精進。竭力
T1911_.46.0089b11: 盡誠行四三昧。遮此二惡一切智名已生
T1911_.46.0089b12: 善。此善易生故言泥洹道易得也。道種智一
T1911_.46.0089b13: 切種智名未生善。此分別智難生。空智已生
T1911_.46.0089b14: 勤加増長。中智未生令得開發。三觀無間
T1911_.46.0089b15: 祇爲生此二智耳。是四正勤亦能悟道。故
T1911_.46.0089b16: 言一心勤精進故得三菩提。不須餘法。若
T1911_.46.0089b17: 不入者當是不勤。心過散動須入善寂。審
T1911_.46.0089b18: 觀心性名爲上定。於上定中修如意足。欲
T1911_.46.0089b19: 精進心思惟。欲者。專向彼法。亦名莊嚴彼
T1911_.46.0089b20: 法。定中觀智如密室中燈照物則了。以照
T1911_.46.0089b21: 了故斷行成就修如意足。精進者。成就彼
T1911_.46.0089b22: 法法性不動而寂然精進。無間無雜。斷行
T1911_.46.0089b23: 成就修如意足。心者正住。觀察彼法一心中
T1911_.46.0089b24: 縁。制之一處無事不辦。斷行成就修如意
T1911_.46.0089b25: 足。思惟者。善能分別彼法方便。如此思惟
T1911_.46.0089b26: 不令動散。定思惟故斷行成就修如意足。
T1911_.46.0089b27: 能如此修定心而入不須餘法。若不入者
T1911_.46.0089b28: 當修五根。信三諦理是三世佛母。能生一
T1911_.46.0089b29: 切十力無畏解脱三昧。但念處修不求餘法。
T1911_.46.0089c01: 是名信根。進者。以信攝於諸法。信諸法故
T1911_.46.0089c02: 倍策精進。念者。但念正助之道不令邪妄
T1911_.46.0089c03: 得入。又此法者爲精進所修。是法不忘故
T1911_.46.0089c04: 名念根定者。一心寂定而行精進。又此法
T1911_.46.0089c05: 爲念所攝。是法不忘不動故名定根。慧者。
T1911_.46.0089c06: 念處之慧爲定法所攝。内性自照不從他
T1911_.46.0089c07: 知。是名慧根。但修五根亦能入道成摩訶
T1911_.46.0089c08: 衍。若不入者。進修五力令根増長。遮諸煩
T1911_.46.0089c09: 惱名之爲力。信破諸疑無能動者。精進除
T1911_.46.0089c10: 懈怠如本所願皆得成就。念破邪想不
T1911_.46.0089c11: 爲煩惱所壞。定破散亂遠離憒鬧。雖有
T1911_.46.0089c12: 所説不礙初禪。善住覺觀不礙二禪。心
T1911_.46.0089c13: 生歡喜不礙三禪。教化衆生不礙四禪。
T1911_.46.0089c14: 妨四禪法不妨諸定。亦不捨定亦不隨定
T1911_.46.0089c15: 是名定力。慧破邪執一切執一切慧雙照具
T1911_.46.0089c16: 足。是名慧力。如是五力名摩訶衍。若不入
T1911_.46.0089c17: 者。用七覺均調。心浮動時以除覺除身口
T1911_.46.0089c18: 之麁。以捨覺捨於觀智以定心入禪。若
T1911_.46.0089c19: 心沈時精進擇喜起之。念通縁兩處。修此
T1911_.46.0089c20: 七覺即得入道。大論云。若離五蓋專修七
T1911_.46.0089c21: 覺。不得入者無有是處。若不入者修八正
T1911_.46.0089c22: 道。更以出世上上正見觀三諦理。以正思
T1911_.46.0089c23: 惟發動此觀。如法相説自他倶益。即是正
T1911_.46.0089c24: 語。若黒業得黒報。白業得白報。雜業得雜
T1911_.46.0089c25: 報。非白非黒業得非白非黒報。約小乘作
T1911_.46.0089c26: 可解。今言沈空是黒業。出假是白業。兩兼是
T1911_.46.0089c27: 雜業。中道是非白非黒業。皆名邪命。若業能
T1911_.46.0089c28: 盡業名爲正業。依此而行名爲正業。正業
T1911_.46.0089c29: 不爲二邊所牽。見他得利心不惱熱。而
T1911_.46.0090a01: 於己利常知止足。是爲正命。善入正諦
T1911_.46.0090a02: 名正精進。心不動失正直不忘名正念。正
T1911_.46.0090a03: 住決定名正定。因是八正道即得入理。大
T1911_.46.0090a04: 經云。若有能修八正道者。即得醍醐。如
T1911_.46.0090a05: 是道品非是對位。但於初心觀法性理。即
T1911_.46.0090a06: 得具足。大論云。四念處中四種精進名四正
T1911_.46.0090a07: 勤。四種定心名四如意足。五善根生名爲
T1911_.46.0090a08: 根。根増長名爲力。分別四念處道用名爲
T1911_.46.0090a09: 覺。四念處安隱道中行名八正道。故知初心
T1911_.46.0090a10: 行道用三十七品。調養止觀四種三昧入
T1911_.46.0090a11: 菩薩位。如此道品是大涅槃近因。餘諸道品
T1911_.46.0090a12: 名爲遠因云云。今以譬顯此義。植種於地
T1911_.46.0090a13: 芽嘴初開。生根下向枝葉上布。其花敷榮結
T1911_.46.0090a14: 果成實。法性法界爲大地。念處觀爲種子。
T1911_.46.0090a15: 四正勤如抽芽。五根如生根。五力如莖葉
T1911_.46.0090a16: 増長。七覺如開花。八正如結果。結果者。
T1911_.46.0090a17: 即是入銅輪位證無生忍。亦名至寶所。亦
T1911_.46.0090a18: 名入祕藏。亦名得醍醐。亦名見佛性。亦
T1911_.46.0090a19: 名法身顯八相作佛。道品善知識由是成正
T1911_.46.0090a20: 覺此之謂也。若通途釋道樹者。如大品明。
T1911_.46.0090a21: 離三惡道名葉益。得人天身名花益。得
T1911_.46.0090a22: 四道果名果益。此偏就空爲釋耳。免二乘
T1911_.46.0090a23: 地爲葉益。得變通身爲花益。具道種智
T1911_.46.0090a24: 爲果益。此偏就假爲釋耳。免二邊縛爲葉
T1911_.46.0090a25: 益。受法性身爲花益。證入佛性爲果益。
T1911_.46.0090a26: 此偏就中爲釋耳。若總就三觀者。即空名
T1911_.46.0090a27: 葉益。即假名花益。即中名果益云云復次
T1911_.46.0090a28: 行三十七道品將到無漏城。域有三門。若
T1911_.46.0090a29: 入此門即得發眞。謂空無相無作門。亦名
T1911_.46.0090b01: 三解脱門。亦名三三昧。若從正見正思惟
T1911_.46.0090b02: 入定從定發無漏。是時正見智名大臣。正
T1911_.46.0090b03: 定爲大王。從此得名名三三昧。非智不
T1911_.46.0090b04: 禪。即此意也。若由正定生正見從正見
T1911_.46.0090b05: 發無漏。是時正定爲大臣。智慧爲大王。從
T1911_.46.0090b06: 此得名名三解脱。非禪不智。即此意也。或
T1911_.46.0090b07: 可三昧是伏道。解脱是斷道證道。或可定慧
T1911_.46.0090b08: 合故。三昧即解脱。解脱即三昧。若三藏以苦
T1911_.46.0090b09: 下空無我是空門。滅下四行是無相門。集道
T1911_.46.0090b10: 下八行苦下兩行是無作門。此十六行王臣
T1911_.46.0090b11: 云云若通教明苦集皆如幻化即空門。古
T1911_.46.0090b12: 釋論本云。若觀極微色則有十八空。今本
T1911_.46.0090b13: 云。若觀一端疊則有十八空。*疊是假名
T1911_.46.0090b14: 極微是實法。以此爲異。若得意者假實皆
T1911_.46.0090b15: 空耳。若未入空情想戲論計有空相。知空
T1911_.46.0090b16: 無空相名無相門。空相雖空猶計觀智。既
T1911_.46.0090b17: 無能所誰作空觀。是名無作門。既無作者
T1911_.46.0090b18: 誰起願求。亦名無願。此三三昧王臣云云
T1911_.46.0090b19: 別教明從假入空證眞諦名空三昧。二乘
T1911_.46.0090b20: 但證此空猶有空相。菩薩知空非空。出假
T1911_.46.0090b21: 化物無復空相。是名無相三昧。進修中道
T1911_.46.0090b22: 無中邊相亦不求中邊。名無作三昧。此三
T1911_.46.0090b23: 觀智王臣云云復次別約出假意者。分別無
T1911_.46.0090b24: 量藥病。悉是假名。假名無實無實故空。是
T1911_.46.0090b25: 名空門。空尚無空相況有假相。故名無相
T1911_.46.0090b26: 門。空假無相亦不願求知病識藥。故名無
T1911_.46.0090b27: 願。此出假智王臣云云別約圓者。名雖同前
T1911_.46.0090b28: 意義大異。大論云。聲聞縁空修三解脱。菩
T1911_.46.0090b29: 薩縁諸法實相修三解脱。智者見空及與
T1911_.46.0090c01: 不空。此空不空亦名中道。若見此空即見
T1911_.46.0090c02: 佛性。又二乘觀夢中十八事。夢中内事不可
T1911_.46.0090c03: 得名内法空。夢外事不可得名外法空。乃
T1911_.46.0090c04: 至夢中十八有不可得名十八空。今圓觀眠
T1911_.46.0090c05: 法不可得無内法。從眠所生一切内法皆不
T1911_.46.0090c06: 可得。名内法空。一切法趣此内空。眠無外
T1911_.46.0090c07: 法。從眠所生一切外法不可得。即外法空。
T1911_.46.0090c08: 一切法趣此外空。乃至眠法十八種有不可
T1911_.46.0090c09: 得名十八空。一切法趣十八空歴十八縁。
T1911_.46.0090c10: 名十八空。但是一空。方等云。大空小空皆
T1911_.46.0090c11: 歸一空。一空即法性實相。諸佛實法。大品
T1911_.46.0090c12: 云獨空也。如前觀無明四句不可得一空
T1911_.46.0090c13: 一切空。不見四門分別之相。非縁非眞無
T1911_.46.0090c14: 誰所作。王臣云云如是空即無相無作及一
T1911_.46.0090c15: 切法。一切法亦如是。當知一解脱門即三解
T1911_.46.0090c16: 脱門。三解脱門即一門。又四門中皆修三
T1911_.46.0090c17: 解脱互無障礙。如此三門意非次第。別雖
T1911_.46.0090c18: 次第皆縁實相。又異通教通縁空理。復異
T1911_.46.0090c19: 三藏。三藏縁四諦智。故知三脱及與道品節
T1911_.46.0090c20: 節有異。須善識之。又華嚴日出先照高山
T1911_.46.0090c21: 偏多四榮。鹿苑三藏偏多四枯。方等般若多
T1911_.46.0090c22: 調枯以入榮。引小而歸大。鶴林施化已足。
T1911_.46.0090c23: 於榮枯中間而入涅槃。爲極鈍難化來至
T1911_.46.0090c24: 雙樹始復畢功。利根明悟處處得入。如身
T1911_.46.0090c25: 子等於法華中入祕密藏得見佛性。所以
T1911_.46.0090c26: 涅槃遙指八千聲聞於法華中得記作佛。如
T1911_.46.0090c27: 秋收冬藏更無所作。約此一番施化早畢不
T1911_.46.0090c28: 俟涅槃。又云。誰能莊嚴娑羅雙樹。即擧舍
T1911_.46.0090c29: 弗六人。又別擧如來。若見佛性能莊嚴
T1911_.46.0091a01: 雙樹。於其中間而入涅槃。身子六人既能
T1911_.46.0091a02: 莊嚴。豈不見佛性於其中間入於涅槃。聲
T1911_.46.0091a03: 聞尚爾。諸菩薩等處處得入。其義可知。若
T1911_.46.0091a04: 入涅槃成五解脱。不即六法不離六法。
T1911_.46.0091a05: 三佛性意云云○第七助道對治者。釋論云。
T1911_.46.0091a06: 三三昧爲一切三昧作本也。若入三三昧
T1911_.46.0091a07: 能成四種三昧。根利無遮易入清涼池。不
T1911_.46.0091a08: 須對治。根利有遮但專三脱門。遮不能障
T1911_.46.0091a09: 亦不須助道。根鈍無遮但用道品調適。即
T1911_.46.0091a10: 能轉鈍爲利亦不須助道。根鈍遮重者。以
T1911_.46.0091a11: 根鈍故不能即開三解脱門。以遮重故牽
T1911_.46.0091a12: 破觀心。爲是義故應須治道對破遮障。則
T1911_.46.0091a13: 得安隱入三解脱門。大論稱諸對治是助開
T1911_.46.0091a14: 門法。即此意也。夫初果聖人無漏根利見理
T1911_.46.0091a15: 分明。事中煩惱猶有遮障不名善人。斯陀
T1911_.46.0091a16: 含侵五下分亦非善人。雖非善人實非凡
T1911_.46.0091a17: 夫。若世智斷惑。雖無事障實非聖人。如
T1911_.46.0091a18: 此兩條尚須助道。況根鈍遮重而不修對
T1911_.46.0091a19: 治云何得入。助道無量。前通塞意中約六
T1911_.46.0091a20: 蔽明遮宜用六度爲治以論助道。若人修
T1911_.46.0091a21: 四三昧道品調適。解脱不開。而慳貪忽起
T1911_.46.0091a22: 激動觀心。於身命財。守護保著。又貪覺縁
T1911_.46.0091a23: 想須欲念生。雖作意遮止而慳貪轉生。是時
T1911_.46.0091a24: 當用檀捨爲治。修三昧時破戒心忽起。威
T1911_.46.0091a25: 儀麁獷無復矜持。身口乖違觸犯制度。淨禁
T1911_.46.0091a26: 不淳三昧難發。是時當用尸羅爲治。修三
T1911_.46.0091a27: 昧時瞋恚悖怒常生忿恨。惡口兩舌諍計是
T1911_.46.0091a28: 非。此毒障於三昧。是時當修忍爲治。修三
T1911_.46.0091a29: 昧時放逸懈怠恣身口意。縱蕩閑野無慚無
T1911_.46.0091b01: 愧。不能苦節。如鑚火未熱數數而止。事
T1911_.46.0091b02: 儢之人尚不辦世務。況三昧門。是時應用
T1911_.46.0091b03: 精進爲治。修三昧時散亂不定。身如獨
T1911_.46.0091b04: 落口若春蛙心如風燈以散逸故法不現
T1911_.46.0091b05: 前。是時應用禪定爲治。修三昧時愚癡迷
T1911_.46.0091b06: 惑計著斷常。謂有人我衆生壽命。觸事面
T1911_.46.0091b07: 牆進止常短不稱物望。意慮頑拙非智黠
T1911_.46.0091b08: 相。是時當用智慧爲治。諸蔽覆心亦有厚
T1911_.46.0091b09: 薄。薄者心動身口不必動。厚者身口動心必
T1911_.46.0091b10: 先動。内病既強其相外現。若用對治得去
T1911_.46.0091b11: 是病所宜。若對治不除當依四隨迴轉助
T1911_.46.0091b12: 道。如治一慳。或樂修檀或不樂修檀。或
T1911_.46.0091b13: 善心生或不善生。或修檀慳破或不破。或
T1911_.46.0091b14: 修檀助開或不開。當善巧斟酌。或對或轉
T1911_.46.0091b15: 或兼或第一義云云。修餘治亦如是。於助六
T1911_.46.0091b16: 度但作一事解不能助道。當觀此助不思
T1911_.46.0091b17: 議攝一切法。如後説。有人言。説六是通教
T1911_.46.0091b18: 説十是通宗。此不應爾。大經明六度是佛
T1911_.46.0091b19: 性。大品云是摩訶衍。一度尚攝諸法。何況
T1911_.46.0091b20: 六耶。若得開合之意則無去取。如禪有願
T1911_.46.0091b21: 力開出泥滓波羅蜜。有神通力開出婆
T1911_.46.0091b22: 羅波羅蜜。定守禪度也。般若有道種智開
T1911_.46.0091b23: 出漚和倶舍羅。又有一切種智開出闍那波
T1911_.46.0091b24: 羅蜜。一切智守本受般若之稱。離則爲十
T1911_.46.0091b25: 束即爲六。豈得以廣略而判大小耶。今
T1911_.46.0091b26: 明六度助道攝諸法盡。略明攝諸道品。調
T1911_.46.0091b27: 伏六根。十力。四無所畏。十八不共法。六通。
T1911_.46.0091b28: 三明。四攝。四辯。陀羅尼。三十二相。八十隨
T1911_.46.0091b29: 形好等。及一切法。云何攝諸道品。諸道品中
T1911_.46.0091c01: 各有捨覺分。正爲檀攝。若三藏捨覺分雖
T1911_.46.0091c02: 不入理。亦是捨身命財。大論云。慈悲喜於
T1911_.46.0091c03: 衆生有益。捨何所益。捨能具足六度廣利
T1911_.46.0091c04: 衆生。是名大益。又捨如膏油能増五度光
T1911_.46.0091c05: 明。故知檀度攝捨覺分也。若通教捨覺分。
T1911_.46.0091c06: 捨身命財如幻如化三事皆空。此捨覺分
T1911_.46.0091c07: 亦爲檀度所攝也。若別教捨覺分捨身命
T1911_.46.0091c08: 財中無知。此捨亦爲檀度所攝也。若圓教
T1911_.46.0091c09: 捨覺分捨十法界色身。捨十法界連持之命。
T1911_.46.0091c10: 捨十法界依報。如是身命財皆不入二邊。
T1911_.46.0091c11: 何以故。財名六塵。若計六塵可捨。有前人
T1911_.46.0091c12: 可與。己身能施。如此施者即入六塵有邊。
T1911_.46.0091c13: 若三事皆空即墮無邊。今觀財即空不入
T1911_.46.0091c14: 有。觀財即假不入空。不二之捨與生死後
T1911_.46.0091c15: 際等。離老病死得不壞常住。有邊是生死
T1911_.46.0091c16: 屬前際。空邊是涅槃屬後際。是二皆空悉不
T1911_.46.0091c17: 可得。故稱爲等。離老死者。前際空故離分
T1911_.46.0091c18: 段老死。後際空故離變易老死。二死永免故
T1911_.46.0091c19: 言離也。得不壞常住者即是中道法性。諸
T1911_.46.0091c20: 佛所師。以法常故諸佛亦常。此常住財無
T1911_.46.0091c21: 能毀損。常住之身無能繋縛。常住之命不
T1911_.46.0091c22: 可斷滅。成就究竟檀波羅蜜以自莊嚴。故
T1911_.46.0091c23: 金剛般若云。初中後日分悉以恒河沙身布
T1911_.46.0091c24: 施。不如受持般若一四句偈。當知理觀圓
T1911_.46.0091c25: 捨乃會道品。檀度所攝也。如此道品捨覺
T1911_.46.0091c26: 分理觀深微而不存事行。三藏中事施雄猛。
T1911_.46.0091c27: 剜燈救貿國城妻子。而理觀全無毫末。兩皆
T1911_.46.0091c28: 有過。今明事檀助破慳蔽進成理觀。豈
T1911_.46.0091c29: 可相離。若人雖解實相圓捨之觀。撫臆論
T1911_.46.0092a01: 行渉事慳克。保護財物一毫不捨。辭憚勞
T1911_.46.0092a02: 苦稱筋計力。不能屈己成他。貪惜壽命
T1911_.46.0092a03: 豈能諍死讓生。觸事悋著鏗然不動。但解
T1911_.46.0092a04: 無行。如是重蔽何由可破。三解脱門何由
T1911_.46.0092a05: 可開。今於道場苦到懺悔。生決定心起大
T1911_.46.0092a06: 誓願。捨身命財決無愛惜。自行此檀又以
T1911_.46.0092a07: 教他。讃歎檀法隨喜檀者。立此誓已稱
T1911_.46.0092a08: 十方佛爲證爲救。心若眞實無欺誑者
T1911_.46.0092a09: 感如來放檀光明照除慳蔽。思益等云云
T1911_.46.0092a10: 蒙光故與諸道品捨覺相應。須一一釋出
T1911_.46.0092a11: 之。事理既圓能畢竟檀捨。財同糞土身比
T1911_.46.0092a12: 毒器。命若行雲棄三如唾。慳障既破治道
T1911_.46.0092a13: 義成。便得解脱。若無因縁寄之行道。應
T1911_.46.0092a14: 有利益捨若遺芥。是爲事油助増道明。
T1911_.46.0092a15: 開三脱門得見佛性。若不能爾無助治之
T1911_.46.0092a16: 益。若如上修即應得悟。設不悟者。應自
T1911_.46.0092a17: 思惟理觀道品。有正業正語正命。此屬尸
T1911_.46.0092a18: 羅所攝。若三藏正業等乃是愼護威儀。不
T1911_.46.0092a19: 破不缺不穿不雜。通教正業等不得身口。即
T1911_.46.0092a20: 事而眞乃是隨道無著等戒。別教正業等乃
T1911_.46.0092a21: 是智所讃自在等戒。圓教正業等皆觀法性
T1911_.46.0092a22: 即是具足等戒。淨名云。其能如此是名奉
T1911_.46.0092a23: 律。即此意也。理觀之戒即心而備。雖作此
T1911_.46.0092a24: 解身口多虧。或今生麁獷或先世遮障未
T1911_.46.0092a25: 得懺悔。覆我三昧脱門不開。思是事已
T1911_.46.0092a26: 當自悲愍深生改革。從今日始斷相續心。
T1911_.46.0092a27: 誓持禁戒事無瑕玷。護持愛惜如保浮嚢。
T1911_.46.0092a28: 終不全身而損戒也。毒龍輸皮全蟻。須陀
T1911_.46.0092a29: 摩王失國獲偈。自戒化他讃法讃者。大誓不
T1911_.46.0092b01: 動稱佛名字爲證爲救。心誠感佛放淨戒
T1911_.46.0092b02: 光能令毀禁者淨戒光觸時二世罪滅。即
T1911_.46.0092b03: 與理觀正業相應。一一須釋出之。事理既
T1911_.46.0092b04: 圓畢竟持戒。入三脱門見於佛性。是名助
T1911_.46.0092b05: 油以増道明。如上修戒若不入者。當復思
T1911_.46.0092b06: 惟。是諸道品各有念根。念力。念覺分。正念
T1911_.46.0092b07: 等。即是忍義。羼提所攝。若三藏正念等是伏
T1911_.46.0092b08: 忍。通教正念等是柔順忍。別教正念等是無
T1911_.46.0092b09: 生忍。圓教正念等是寂滅忍。若人念力堅強。
T1911_.46.0092b10: 瞋恚之賊則不得入。而得入者。或因無念。
T1911_.46.0092b11: 或念不強而瞋蔽得起。或今世起或前世起。
T1911_.46.0092b12: 或瞋同行外護或瞋現事。或追縁昔嫌。或
T1911_.46.0092b13: 初起屑屑。或初即隆盛。若恣瞋毒傾蕩無
T1911_.46.0092b14: 遺。設不自在如蛇自齧。瞋障百千法門。豈
T1911_.46.0092b15: 得恣之而不呵責。當知但有理解未有
T1911_.46.0092b16: 忍力。既知是已深生改悔發大誓願。卑如
T1911_.46.0092b17: 江海穢濁歸之。屈如橋梁人馬踐之。當耐
T1911_.46.0092b18: 勞苦猶如射垛衆箭湊之。無恨無怨如富
T1911_.46.0092b19: 樓那被罵喜免手乃至被刃喜疾滅。無辜
T1911_.46.0092b20: 惱者。忍力轉盛。如揩金磨鏡。羼提仙人強
T1911_.46.0092b21: 軟倶安。自忍化他讃法讃者。大誓不動。稱
T1911_.46.0092b22: 十方佛爲證爲救佛放忍光二世瞋障重
T1911_.46.0092b23: 罪銷滅。得與事理諸念相應。於諸違境忍
T1911_.46.0092b24: 力成就。是爲事油助増道明。若如上修而
T1911_.46.0092b25: 不入者。當復思惟四種道品各八精進。爲
T1911_.46.0092b26: 毘梨耶所攝。大論云。前三易成不須精進。
T1911_.46.0092b27: 後二難成必須精進。精進故得三菩提。阿
T1911_.46.0092b28: 難説精進覺佛即起坐。如大施杼海乃
T1911_.46.0092b29: 可相應。而今放逸倚臥縱緩忘失本心。無
T1911_.46.0092c01: 復進力。雖在道場雜諸惡覺名之爲汚。
T1911_.46.0092c02: 日不如日名之爲退。退則非進汚則非精。
T1911_.46.0092c03: 何能契理。或先世懈怠罪障覆心。如穴鼻
T1911_.46.0092c04: 無鉤狂醉越逸。初中後夜不克己競時。薳
T1911_.46.0092c05: 復遷延穭度日月。當發誓願刻骨銘心。身
T1911_.46.0092c06: 命許道推死在前。無量劫來唐愛護惜。今
T1911_.46.0092c07: 求三昧決定應捨。以夜繼晝呵責過患。行
T1911_.46.0092c08: 法匪懈端直其身。無復難心苦心。設有病
T1911_.46.0092c09: 惱不以爲患。一生不剋歴劫不休。自進化
T1911_.46.0092c10: 他讃法讃者。稱十方佛爲證爲救。感佛進
T1911_.46.0092c11: 光得與理觀八進相應。若與三藏相應即
T1911_.46.0092c12: 成生生精進。通相應即成生不生精進。別相
T1911_.46.0092c13: 應即成不生生精進。圓相應即成不生不生
T1911_.46.0092c14: 牢強精進。開涅槃門見於佛性。是爲事油
T1911_.46.0092c15: 助増觀明。精進有通體列體云云。若如上修
T1911_.46.0092c16: 不得悟者。當自思惟理觀道品各有八定。
T1911_.46.0092c17: 爲禪度所攝。但是解心實未證得。雖言根
T1911_.46.0092c18: 本事定不成。乃至雖言無作定首楞嚴不
T1911_.46.0092c19: 成。若無定者平地顛墮。或二世散動三昧不
T1911_.46.0092c20: 開。爲是義故一心決果初中後夜身端心
T1911_.46.0092c21: 寂。疲苦邪想若起疾滅。自禪教他讃法讃者。
T1911_.46.0092c22: 大誓不動盡命爲期。乃至後世不證不止。
T1911_.46.0092c23: 稱十方佛爲明爲救。感佛定光散動障破。
T1911_.46.0092c24: 事禪開發與四觀相應。大論釋禪度先列
T1911_.46.0092c25: 諸禪法。次明無所得顯波羅蜜相。後廣釋
T1911_.46.0092c26: 九想八念等。皆於禪中開出。諸禪法甚多。
T1911_.46.0092c27: 今但取五門爲助道也。若禪思時心多覺
T1911_.46.0092c28: 觀遍縁三毒。當用數息爲治。數若不成
T1911_.46.0092c29: 即知心去。去即追還從初更數。防散録心
T1911_.46.0093a01: 此爲良治。以心住故或發欲界定。乃至七
T1911_.46.0093a02: 依定皆能入。若不得般若方便成凡夫法。
T1911_.46.0093a03: 若得方便成摩訶衍。故請觀音云。若數息
T1911_.46.0093a04: 心定。毛孔見佛住首楞嚴得不退轉。是爲
T1911_.46.0093a05: 數息開解脱門。即與三藏八定相應。乃至
T1911_.46.0093a06: 與無作八定相應。是爲事油助増道明。若
T1911_.46.0093a07: 縁女色耽湎在懷惑著不離。當用不淨觀
T1911_.46.0093a08: 爲治。觀所愛人初死之相。言語適爾。奄便
T1911_.46.0093a09: 那去。身冷色變蟲膿流出。不淨臭處穢惡充
T1911_.46.0093a10: 滿。捐棄塚間如朽敗木。昔所愛重今何
T1911_.46.0093a11: 所見。是爲惡物令我憂勞。既識欲過婬心
T1911_.46.0093a12: 即息。餘八想亦治婬欲。大論云。多婬者令
T1911_.46.0093a13: 觀九想。於縁不自在令觀背捨。縁不廣
T1911_.46.0093a14: 普令觀勝處。不能轉變令觀十一切處。
T1911_.46.0093a15: 若有怖畏令修八念。皆以不淨爲初門。
T1911_.46.0093a16: 悉治婬火。開解脱門與四種八定相應。助
T1911_.46.0093a17: 油増明云云若攀縁瞋恚。當用慈心爲治。
T1911_.46.0093a18: 上忍度是通治。今別約慈無量心。餘三心或
T1911_.46.0093a19: 是樂欲等云云悲無量爲對治者。縁衆生苦
T1911_.46.0093a20: 深起愍傷欲拔其苦。縁此心入定與悲
T1911_.46.0093a21: 相應。慈者想衆生得樂。縁此心入與慈定
T1911_.46.0093a22: 相應。喜心者想衆生得樂。生大歡喜。縁此
T1911_.46.0093a23: 心入與喜定相應。捨心者捨愛憎想住平
T1911_.46.0093a24: 等觀。縁此心入與捨定相應。得此四定者
T1911_.46.0093a25: 於諸衆生瞋無從生。下更廣説。若攀縁邪
T1911_.46.0093a26: 倒。當用因縁觀治之。毘曇以界方便破
T1911_.46.0093a27: 我。今因縁破我。三世破斷常二世破我。
T1911_.46.0093a28: 一念破性。此定若成。即與理觀相應助開
T1911_.46.0093a29: 涅槃門。若睡障道罪起。即用念佛觀治之。
T1911_.46.0093b01: 縁於應佛無相之相。縁相分明破障道罪。
T1911_.46.0093b02: 見十方佛。與理觀相應開涅槃門。若如上
T1911_.46.0093b03: 修而不入者。或非其宜當自思惟。理觀之
T1911_.46.0093b04: 中具四念處。慧根。慧力。擇。喜覺分。正見。正
T1911_.46.0093b05: 思惟。如是十法智度所攝。此是理觀。此解不
T1911_.46.0093b06: 明由於二世愚癡迷僻昏覆精神。故令三
T1911_.46.0093b07: 昧不顯。應當改革發大誓願。令事觀明了
T1911_.46.0093b08: 破四顛倒。諦觀此身從頭至足。但是種子
T1911_.46.0093b09: 不淨。乃至究竟五種不淨。所謂是身攬他遺
T1911_.46.0093b10: 體。吐涙赤白二渧和合。託識其中以爲體
T1911_.46.0093b11: 質。是名種子不淨。居二藏間穢濁浹潤。乍
T1911_.46.0093b12: 懸。乍壓或熱或冷。七日一變十月懷抱。若六
T1911_.46.0093b13: 皰成就形相具足。日月已滿。轉向産門。大論
T1911_.46.0093b14: 云。此身非化生亦非蓮華生。但從尿道出。
T1911_.46.0093b15: 此處卑猥底中厮惡。是名住處不淨。既生出
T1911_.46.0093b16: 已眠臥糞穢。乳哺將養自小之大。耳貯結
T1911_.46.0093b17: 聹眼流眵涙。鼻孔垂膿口氣常臭。頭垢重
T1911_.46.0093b18: 沓如薄糞泥。髀腋酸汗如淋尿灑。衣服著
T1911_.46.0093b19: 體即如油塗。是名自相不淨。其中唯有屎
T1911_.46.0093b20: 尿之聚膿聚血聚膏髓等聚。大腸小腸肪&MT01543;
T1911_.46.0093b21: 腦膜。筋纒血塗惡露臭處蟲戸所集。盡海
T1911_.46.0093b22: 水洗不能令淨。論云。此身不如摩羅延山
T1911_.46.0093b23: 能出旃檀。自小至大性是不淨。譬如糞穢
T1911_.46.0093b24: 多少倶臭。是名自性不淨。一旦命終假借還
T1911_.46.0093b25: 本。風去火冷地壞水流。蟲噉鳥啄頭手分離
T1911_.46.0093b26: 盈流於外。三五里間逆風聞臭。惡氣腥臊
T1911_.46.0093b27: 衝人鼻息。惡色黮瘀汚人眼目。劇於死狗。
T1911_.46.0093b28: 是名究竟不淨。如是五種皆是實觀。非得
T1911_.46.0093b29: 解觀。那忽於中計以爲淨。好衣美食愛護將
T1911_.46.0093c01: 養。摩頭拭頸保此毒身。譬如蜣蜋丸鹿糞
T1911_.46.0093c02: 穢。人亦如是。愛重此身至死不厭。不可
T1911_.46.0093c03: 搪觸。養此身故造種種罪。若知過患始終
T1911_.46.0093c04: 不淨。能破淨倒也又復當知四大成身。二
T1911_.46.0093c05: 上二下互相違返。地遏水水爛地。風散地
T1911_.46.0093c06: 地遮風。水滅火火煎水。更相侵害如篋盛
T1911_.46.0093c07: 四蛇。癰瘡刺箭常自是苦。有何可樂。加以
T1911_.46.0093c08: 飢渇寒熱鞭打繋縛。生老病死。是爲苦苦。四
T1911_.46.0093c09: 大相侵互相破壞。是爲壞苦。念念流炎是爲
T1911_.46.0093c10: 行苦。於下苦中横生樂想。若見苦相分明。
T1911_.46.0093c11: 如瘡中刺。介介常痛。不於此身生一念
T1911_.46.0093c12: 樂倒。又復當觀過去無明善惡諸業。驅縛心
T1911_.46.0093c13: 識偪入胎獄。如繋鳥在籠欲去不得。心
T1911_.46.0093c14: 識亦爾。籠以四大繋以得繩。心在色籠無
T1911_.46.0093c15: 處不至。業繩未斷去已復還。籠破繋斷即去
T1911_.46.0093c16: 不反。空籠而存。此壞彼成出籠入籠。印壞
T1911_.46.0093c17: 文成無一念住。又風氣依身名出入息。此
T1911_.46.0093c18: 息遷謝。出不保入。毘曇云。命是非色非心
T1911_.46.0093c19: 法。大集云。出入息名壽命。一息不返即名
T1911_.46.0093c20: 命終。比丘白佛。不保七日乃至不保出入
T1911_.46.0093c21: 息。佛言。善哉。善修無常。又觀諸業。猶如怨
T1911_.46.0093c22: 家如烏競肉。經云。刹那起惡殃墜無間。促
T1911_.46.0093c23: 促時節尚成重業。何況長夜惡念。業則無邊。
T1911_.46.0093c24: 業如怨責常伺人便。若正償此責餘業不
T1911_.46.0093c25: 牽。償稍欲畢餘業爭撮。去住無期。無常殺
T1911_.46.0093c26: 鬼不擇豪賢。危脆不堅難可恃怙。云何安
T1911_.46.0093c27: 然規望百歳。四方馳求貯積聚斂。聚斂未足
T1911_.46.0093c28: 溘然長往。所有産貨徒爲他有。冥冥獨逝誰
T1911_.46.0093c29: 訪是非。或出家人知解溢胸。或精進滅火。
T1911_.46.0094a01: 而不悟無常。諺云。可憐無五媚精進無道
T1911_.46.0094a02: 心。此之謂也。若覺無常過於暴水猛風掣
T1911_.46.0094a03: 電。山海空市無逃避處。如此觀已心大怖
T1911_.46.0094a04: 畏。眠不安席食不甘哺。如救頭然。白駒
T1911_.46.0094a05: 烏免日夜奔競。以求出要。豈復貪著世財
T1911_.46.0094a06: 結構諸有。作無益事造生死業耶。頓絶羇
T1911_.46.0094a07: 鎖超然直去。如野干絶透爭出火宅早求
T1911_.46.0094a08: 免濟。是爲破常倒
T1911_.46.0094a09: 摩訶止觀卷第七
T1911_.46.0094a10:
T1911_.46.0094a11:
T1911_.46.0094a12:
T1911_.46.0094a13: 摩訶止觀卷第七
T1911_.46.0094a14:  隋天台智者大師説
T1911_.46.0094a15: 門人灌頂記 
T1911_.46.0094a16: 又復當觀無量劫來。多約名色及以想行而
T1911_.46.0094a17: 計我人。若其執作忽聞讃罵。云讃罵我。
T1911_.46.0094a18: 行住坐臥一切事物皆計於我。如膠塗手隨
T1911_.46.0094a19: 執隨著。經云。凡夫若離我心無有是處。若
T1911_.46.0094a20: 遭貧窮失於本心。亦計我不息。若得富
T1911_.46.0094a21: 貴恣勢縱毒酷害天下。赫怒隆盛怨枉無
T1911_.46.0094a22: 辜。諸業興起皆我所爲。誰代當者。逆風執
T1911_.46.0094a23: 火豈不燒手。如彼夜房謂言有鬼。天明照
T1911_.46.0094a24: 了乃本舊人。又無智慧故計言有我。以慧
T1911_.46.0094a25: 觀之實無有我。我在何處。頭足支節一一
T1911_.46.0094a26: 諦觀。了不見我。何處有人及以衆生。業力
T1911_.46.0094a27: 機關假爲空聚。從衆縁生無有宰主。如
T1911_.46.0094a28: 宿空亭二鬼爭屍。如此觀時我倒休息。若
T1911_.46.0094a29: 修四觀破四顛倒。道心欝起生大怖畏。如
T1911_.46.0094b01: 爲怨逐如叛怨國。如行險道念念周慞祇
T1911_.46.0094b02: 求出路。獐聞獵圍霍驚絶走。雖遇水草何
T1911_.46.0094b03: 暇飮噉。志在免脱。聲聞如是。若鹿透圍小
T1911_.46.0094b04: 得免難。並馳並顧。悲鳴呦咽痛戀本群。雖
T1911_.46.0094b05: 復踟躕更知何益。茹氣呑聲銜悲前進。縁
T1911_.46.0094b06: 覺如是。自出生死愍念衆生。雖悲悼哀傷
T1911_.46.0094b07: 不能救拔。若大象王雖聞圍合不忍獨
T1911_.46.0094b08: 去。自知力大堪遮刀箭守護其子。令群安
T1911_.46.0094b09: 隱得免傷害。菩薩如是。無常無我諸觀明
T1911_.46.0094b10: 時。怖畏切心如蹈水火。又起慈悲如母
T1911_.46.0094b11: 念子。衆生盲冥不覺苦燒。我今云何棄之
T1911_.46.0094b12: 獨去。安耐生死。以智方便教化淳熟作得度
T1911_.46.0094b13: 因縁。於自功徳法身慧命展轉増長。有縁機
T1911_.46.0094b14: 熟即坐道場成佛。與衆生共出三界。如
T1911_.46.0094b15: 彼大象自他倶安。若小象子雖捍刀箭。必爲
T1911_.46.0094b16: 所中自他無益。初心菩薩欲入生死。生死
T1911_.46.0094b17: 觸之失退善根法身破壞。雖然發大悲心
T1911_.46.0094b18: 功徳可歎。故菩薩雖怖生死。而恒求善本
T1911_.46.0094b19: 荷負衆生。不同二乘。雖住生死非貪五
T1911_.46.0094b20: 欲。但爲兼濟不同凡夫。經云。不住調伏
T1911_.46.0094b21: 不住不調伏。雖知無我而誨人不倦。雖
T1911_.46.0094b22: 知涅槃而不永滅。雖知不淨不説厭離。
T1911_.46.0094b23: 即此義也。多修六度功徳善本。似羊身肥。
T1911_.46.0094b24: 勤觀無常諸惡業壞。恒被狼怖如羊無脂。
T1911_.46.0094b25: 是名修事般若相。自行教他讃法讃者稱
T1911_.46.0094b26: 十方佛爲證爲救。諸佛威加離障解脱。即
T1911_.46.0094b27: 與四種十慧相應。是爲事油助増道明
T1911_.46.0094b28: 若全無理觀又無事懺。輒望佛印希利
T1911_.46.0094b29: 規名。若佛印者無有是處。若理觀無間借
T1911_.46.0094c01: 事破蔽。眞實心懺。印有是處。所以須事助
T1911_.46.0094c02: 道者。如二萬億佛所繋珠。中忘大乘即不
T1911_.46.0094c03: 以大化。更六百劫以小起之。令怖畏生死
T1911_.46.0094c04: 漸向父舍。故知應借小助大。又佛初欲大
T1911_.46.0094c05: 化諸佛不印。若思方便即稱善哉。如富家
T1911_.46.0094c06: 子病應用黄龍湯。父母豈惜好藥。宜強之
T1911_.46.0094c07: 耳。服已病差。佛有本願令衆如我。豈惜大
T1911_.46.0094c08: 乘。事不獲已逗機對治。助道開門。義亦如
T1911_.46.0094c09: 是。問曰。不修助道三昧不成。六度應勝
T1911_.46.0094c10: 道品耶。答。此有三句。六度破道品道品破
T1911_.46.0094c11: 六度。六度修道品道品修六度。六度即道
T1911_.46.0094c12: 品道品即六度。如上道品不能契眞。若修
T1911_.46.0094c13: 六度即能破蔽。豈非六度破道品。有時六
T1911_.46.0094c14: 度不能到彼岸。若修道品即得悟入。是
T1911_.46.0094c15: 爲道品破六度。若修六度。先破六蔽。進修
T1911_.46.0094c16: 道品任運可成。是爲六度修道品。如上所
T1911_.46.0094c17: 説。即是道品修六度。六度道品相即者。檀即
T1911_.46.0094c18: 摩訶衍。四念處亦即摩訶衍。檀與道品無
T1911_.46.0094c19: 二無別。不可得故。通論諸法於行無益互
T1911_.46.0094c20: 有相破。於行有益互有相修。約理互有相
T1911_.46.0094c21: 即。若四諦因縁有無非有無。廣歴一切法皆
T1911_.46.0094c22: 有三番。若得此意自在説云云云何六度攝
T1911_.46.0094c23: 調伏諸根義。若六根不受六塵。即合諸道
T1911_.46.0094c24: 品中捨除覺分。即是檀度調伏諸根也。六根
T1911_.46.0094c25: 不爲六塵所傷即合道品正業正語正命。
T1911_.46.0094c26: 即是戒度調伏諸根也。違情六塵安忍不
T1911_.46.0094c27: 動。即合道品四種之念。是名忍度調伏諸
T1911_.46.0094c28: 根也。守護根塵常不懈怠。即合道品八種
T1911_.46.0094c29: 精進。是名進度調伏諸根。定心不亂不
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