SAT DB

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

下

T1911_.46.0086a11:
T1911_.46.0086a12:
T1911_.46.0086a13:

T1911_.46.0086a14:

摩訶止觀卷第七

上

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: 正也。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:

等

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

若

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: 利弗六人。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: 智力開出泥滓波羅蜜。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。心若眞實無欺誑者能

T1911_.46.0092a09:

感如來放檀光明照除慳蔽。思益等

云云

以

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

上

T1911_.46.0094a10:
T1911_.46.0094a11:
T1911_.46.0094a12:

T1911_.46.0094a13:

摩訶止觀卷第七

下

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。立
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

云

T1911_.46.0094b28:

云

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
T1911_.46.0095a01: 爲六塵所惑。即合道品八種之定。是名禪
T1911_.46.0095a02: 度調伏諸根。知六塵無常苦空寂滅。即合
T1911_.46.0095a03: 道品十種之慧。是名智度調伏諸根也。此
T1911_.46.0095a04: 乃三藏調伏諸根滿足六度。復次知眼空
T1911_.46.0095a05: 不受眼。色空不受色。根塵空故。名常捨
T1911_.46.0095a06: 行。乃至意空不受意。法空不受法名常捨
T1911_.46.0095a07: 行。即合道品除捨覺分。是名檀度調伏諸
T1911_.46.0095a08: 根。色空不能傷眼空。眼空不能傷色空。
T1911_.46.0095a09: 乃至法空不得意便。意空不得法便。即合
T1911_.46.0095a10: 道品正語正業＊正命。是名尸度調伏諸根。
T1911_.46.0095a11: 又眼色空故。則無違無順無忍不忍。乃至
T1911_.46.0095a12: 意法空故。無違無順無忍不忍。即合道品
T1911_.46.0095a13: 四種之念。是名忍度調伏諸根。眼色常空
T1911_.46.0095a14: 無不空時。如是習應與般若相應。乃至意
T1911_.46.0095a15: 法常空無不空時。是名與般若相應。即合
T1911_.46.0095a16: 道品八種精進。是名進度調伏諸根。眼色空
T1911_.46.0095a17: 故不亂不味。乃至意法空故不亂不味。即
T1911_.46.0095a18: 合道品諸定。是名禪度調伏諸根。眼色空
T1911_.46.0095a19: 故不愚不智。乃至意法空故不愚不智。即
T1911_.46.0095a20: 合道品十種之智。是名智度調伏諸根。此
T1911_.46.0095a21: 是通教調伏諸根滿足六度也。若眼色具
T1911_.46.0095a22: 十法界。十法界各有果報勝劣不同。各各修
T1911_.46.0095a23: 因深淺有異。因果無量不可窮盡。除却無
T1911_.46.0095a24: 知分別法相無所受著。乃至意法具十
T1911_.46.0095a25: 法界分別無著。即合道品除捨覺分。是名
T1911_.46.0095a26: 檀度調伏諸根。分別眼色乃至意法無量相
T1911_.46.0095a27: 貎。未曾差機傷他善根。自亦不爲無量根
T1911_.46.0095a28: 塵所傷。即合道品正業語命。是名戒度調
T1911_.46.0095a29: 伏諸根。又於十界根塵若違若順。其心不
T1911_.46.0095b01: 動安住假中能忍成道事。即合道品諸念。
T1911_.46.0095b02: 是名忍度調伏諸根。又分別一切根塵。若
T1911_.46.0095b03: 起難心苦心。亦不中退。於生死有勇。即
T1911_.46.0095b04: 合道品精進。是名進度調伏諸根。又分別
T1911_.46.0095b05: 一切根塵。心不壞亂不動不僻。即合道品
T1911_.46.0095b06: 諸定。是名禪度調伏諸根。又分別一切根
T1911_.46.0095b07: 塵。道種智力授藥當宜。方便善巧亦無染
T1911_.46.0095b08: 著。即合道品諸慧。是名智度調伏諸根。此
T1911_.46.0095b09: 則別教調伏諸根滿足六度。復次若如殃
T1911_.46.0095b10: 掘摩羅經云所謂彼眼根於諸如來常。具足
T1911_.46.0095b11: 無減修。了了分明見者。彼是九法界眼根也。
T1911_.46.0095b12: 於如來常者。九界自謂各各非眞。如來觀
T1911_.46.0095b13: 之。即佛法界無二無別。無減修者。觀諸眼
T1911_.46.0095b14: 即佛眼。一心三諦圓因具足無有缺減也。
T1911_.46.0095b15: 了了分明見者。照實爲了了照權爲分明。
T1911_.46.0095b16: 三智一心中五眼具足圓照。名爲了了見佛
T1911_.46.0095b17: 性也。見論圓證修論圓因。又具足修者。觀
T1911_.46.0095b18: 於眼根捨二邊漏名爲檀。眼根不爲二邊
T1911_.46.0095b19: 所傷名爲尸。眼根寂滅不爲二邊所動名
T1911_.46.0095b20: 爲羼提。眼根及識自然流入薩婆若海名
T1911_.46.0095b21: 爲精進。觀眼實性名爲上定。以一切種智
T1911_.46.0095b22: 照眼中道名爲智慧。是爲眼根具足無減
T1911_.46.0095b23: 修。無減故了了分明見眼法界。乃至彼意
T1911_.46.0095b24: 根於諸如來常具足無減修。了了分明知。
T1911_.46.0095b25: 於一一根即空即假即中。三觀一心名無減
T1911_.46.0095b26: 修。證慧眼法眼佛眼一心中得。名了了見。
T1911_.46.0095b27: 皆如上説。根既如此塵亦復然。一切諸法亦
T1911_.46.0095b28: 復如是。是爲圓教調伏諸根滿足六度。此
T1911_.46.0095b29: 則究竟調伏究竟滿足。如是助道助究竟道。
T1911_.46.0095c01: 當知六度遍能調伏一切諸根也。大品云。
T1911_.46.0095c02: 施者受者財物不可得故。具足檀波羅蜜。亡
T1911_.46.0095c03: 三事無所著正當檀體。應是具足者。行於
T1911_.46.0095c04: 財法二施檀名具足。事理二圓。自他倶益
T1911_.46.0095c05: 故名具足。事則破其慳法而能捨財。理則
T1911_.46.0095c06: 破其慳心而能捨法。二破二捨體用具足
T1911_.46.0095c07: 名波羅蜜也。云何六度攝佛威儀。佛以十
T1911_.46.0095c08: 力無畏不共法等爲威儀。一心中修四道
T1911_.46.0095c09: 品名修佛威儀。證佛眼佛智名得佛威
T1911_.46.0095c10: 儀。今逐語便約道品明攝十力者。若四
T1911_.46.0095c11: 種道品即是四種四諦智決定因果。知生滅
T1911_.46.0095c12: 之集決受三界之苦斯有是處。生滅之集
T1911_.46.0095c13: 若至無餘涅槃斯無是處。若生滅之道能盡
T1911_.46.0095c14: 苦入涅槃斯有是處。生滅之道若至三界
T1911_.46.0095c15: 斯無是處。乃至無作之集通至變易斯有是
T1911_.46.0095c16: 處。若通至無上涅槃無有是處。若無作道
T1911_.46.0095c17: 滅通至一切種智斯有是處。若通至二乘
T1911_.46.0095c18: 無有是處。是四因果一心中知決判明斷。
T1911_.46.0095c19: 名是處非處力。故如來於佛法中作師子
T1911_.46.0095c20: 吼。獨我法中有四沙門果。即此義也。業報智
T1911_.46.0095c21: 力者。知四種集是知業。知苦是知報。道滅
T1911_.46.0095c22: 亦爾。分別四種業報淺深不謬。是二力也。
T1911_.46.0095c23: 知禪定力者。四種道諦中八定。分別深淺
T1911_.46.0095c24: 照了不差。是三力也。知根欲性力者。知過
T1911_.46.0095c25: 去苦集不同名根力。知現在苦集樂欲不
T1911_.46.0095c26: 同名欲力。知未來苦集得失不同名性力。
T1911_.46.0095c27: 是四五六力也。知至處道力者。知四道諦所
T1911_.46.0095c28: 至之處。是七力也。知宿命天眼力者。照過去
T1911_.46.0095c29: 一世多世種性好惡壽命長短。名宿命力。照
T1911_.46.0096a01: 未來生處好醜。名天眼力。是名八九力也。
T1911_.46.0096a02: 漏盡力者。四種滅諦所證無漏心慧等解脱
T1911_.46.0096a03: 也。是一法門而有四種者。如王密語智臣
T1911_.46.0096a04: 解意。佛説十力赴四種機。不令小者謗
T1911_.46.0096a05: 大傷其功徳。不令大者得小抑其善根。彼
T1911_.46.0096a06: 彼獨聞各各獲利。無謀權巧故號能仁。菩薩
T1911_.46.0096a07: 智臣深解密語。知意在三藏即問生滅。鄭
T1911_.46.0096a08: 重諮詢令有縁疾悟。乃至知意在圓。或頌
T1911_.46.0096a09: 無作或問無作。令他得解。一音殊唱萬聽
T1911_.46.0096a10: 咸悦。口密無邊義不可盡。上作四釋何足
T1911_.46.0096a11: 致疑耶。問。十力是佛威儀。初心云何能學
T1911_.46.0096a12: 云何能得。答。大論云。菩薩行般若十力無
T1911_.46.0096a13: 畏不應住。若佛於佛法無有過失是則應
T1911_.46.0096a14: 住。若菩薩無佛法何所論住。釋云。菩薩
T1911_.46.0096a15: 修佛功徳多生重著。破此重心故言不應
T1911_.46.0096a16: 住。又菩薩分得十力無畏。既未究竟故不
T1911_.46.0096a17: 應住。若爾。前雖修而未得。後語入位何
T1911_.46.0096a18: 關初心。若依華嚴十住品云。菩薩因初發
T1911_.46.0096a19: 心得十力分正念天子問法慧云。初心大
T1911_.46.0096a20: 士修十力方便。云何知家非家出家學道。云
T1911_.46.0096a21: 何方便修習梵行具十住道速成菩提。答
T1911_.46.0096a22: 云。菩薩先當分別十種之法。謂三業及佛
T1911_.46.0096a23: 法僧戒。若身是梵行。梵行渾濁八萬戸蟲。若
T1911_.46.0096a24: 身業是梵行。四儀顧眄擧足下足。若口是梵
T1911_.46.0096a25: 行。音聲觸心脣齒舌動。若口業是梵行。則是
T1911_.46.0096a26: 語言。乃至戒是梵行。戒場。十衆問清淨。戒
T1911_.46.0096a27: 師白四羯磨剃髮乞食等。皆非梵行。梵行
T1911_.46.0096a28: 爲在何處。誰有梵行。三世平等猶如虚空。
T1911_.46.0096a29: 是名方便。又更修習増上十法。所謂十力甚
T1911_.46.0096b01: 深無量。如是觀者。疾得一切諸佛功徳。初
T1911_.46.0096b02: 發心時便成正覺。知一切法眞實之性具
T1911_.46.0096b03: 足慧身。不由他悟。如此明文豈非初心修
T1911_.46.0096b04: 證十力。又地持云。菩薩知如來藏。聞思前行
T1911_.46.0096b05: 修自性禪。得入一切禪。一切禪有三種。一
T1911_.46.0096b06: 現法樂。現法樂故稱歡喜地。二出生十力種
T1911_.46.0096b07: 性三摩跋提及二乘除入。三利益衆生禪也。
T1911_.46.0096b08: 十住名聞慧。十行名思慧。此聞思前以修
T1911_.46.0096b09: 自性。入一切禪得具三法。豈非初心有修
T1911_.46.0096b10: 有證。三據明矣。道品六度及佛十力宛轉相
T1911_.46.0096b11: 攝。皆如上説。若修道品六度。即是修佛十
T1911_.46.0096b12: 力。若調伏諸根滿足六度。即是滿足十力
T1911_.46.0096b13: 住佛威儀無異也。十住毘婆沙云。力名扶
T1911_.46.0096b14: 助氣力不可窮盡。地持云。得勝堪能名爲
T1911_.46.0096b15: 力。於十處悉如實離虚妄勝於魔。自行
T1911_.46.0096b16: 故名得勝。能以方便利益衆生故言堪能。
T1911_.46.0096b17: 然佛力無量。何止言十。實是一智縁十事
T1911_.46.0096b18: 故言十。此十化衆生足。擧十餘亦可知。殃
T1911_.46.0096b19: 掘云。十力是聲聞宗非摩訶衍。大乘有無量
T1911_.46.0096b20: 力。此二釋彌顯四種十力意。云何道品攝四
T1911_.46.0096b21: 無所畏。一切智無畏者。即是備知四種苦諦。
T1911_.46.0096b22: 爲他分別明示過患。決定師子吼無微畏
T1911_.46.0096b23: 相。無能難言是法非法。障道無畏者。四種
T1911_.46.0096b24: 集諦障四道滅。決定師子吼無微畏相。無
T1911_.46.0096b25: 能難言此非障道。盡苦道無畏者。四種道諦
T1911_.46.0096b26: 能行是道。得盡苦出世間。決定師子吼無
T1911_.46.0096b27: 微畏相。無漏無畏者。即四種滅諦各有所
T1911_.46.0096b28: 證各有所滅。決定師子吼無微畏相。道品
T1911_.46.0096b29: 無畏宛轉相攝。若修道品六度。即是修無
T1911_.46.0096c01: 畏住佛威儀也。大論云。内心具足名爲力。
T1911_.46.0096c02: 外用無怯名無畏。十住毘婆沙云。一法名
T1911_.46.0096c03: 無畏云何言四。於四事中無疑故名四。佛
T1911_.46.0096c04: 應於一切法無畏。云何但四。擧大要開
T1911_.46.0096c05: 事端。餘亦無畏也。攝十八不共法者。初身
T1911_.46.0096c06: 口無失。此二。是四種道品正業語命也。得供
T1911_.46.0096c07: 不高逢毀不下名無不定心。四威儀恒在
T1911_.46.0096c08: 定。名無不知已捨。此二法。是四種道品中
T1911_.46.0096c09: 八種定也。修身戒心慧不可盡。名欲無減。
T1911_.46.0096c10: 慈悲度人安住寂滅不増不減。名精進無
T1911_.46.0096c11: 減。無量劫爲切一衆生受苦。不疲不厭。名
T1911_.46.0096c12: 念無減。此三法。是四種道品中八種精進也。
T1911_.46.0096c13: 常照三世衆生心。不須更觀而爲説法不
T1911_.46.0096c14: 失先念。名慧無減。憶三世事不忘。名解
T1911_.46.0096c15: 脱無減。自然覺悟不同二乘。名解脱知見
T1911_.46.0096c16: 無減。一切身業智慧爲本。得無礙智説不
T1911_.46.0096c17: 可盡。名身業共智慧行。口意共智慧亦如
T1911_.46.0096c18: 是。凡十一法是四種道品中十種之慧。結成
T1911_.46.0096c19: 攝法意如上説。攝四無礙智者。法無礙是
T1911_.46.0096c20: 四種四諦名字之法。名字從心分別。若無心
T1911_.46.0096c21: 者誰爲作名。既達一心無量心。亦知一名
T1911_.46.0096c22: 無量名。名不可盡。是名法無礙。義無礙者。
T1911_.46.0096c23: 諸法諸名皆歸一義。所謂如實義名義無礙。
T1911_.46.0096c24: 辭無礙者。十法界衆生言辭不同皆悉解了。
T1911_.46.0096c25: 十界音辭入一音辭。知一界即解十界無
T1911_.46.0096c26: 有罣礙。名辭無礙。又法是四諦法門。義是

T1911_.46.0096c27:

四種道諦。辭是四種苦諦

云云

樂説無礙者。

T1911_.46.0096c28: 以四種四諦巧赴機縁。旋轉交絡説不可
T1911_.46.0096c29: 盡。令他樂聞。於一字中説一切字。一切
T1911_.46.0097a01: 義赴一切音。當其根性各沾利益。結攝意
T1911_.46.0097a02: 如上説。攝六通者。眼耳如意三通。如調伏
T1911_.46.0097a03: 諸根中説。他心宿命漏盡如十力中説。攝三
T1911_.46.0097a04: 明者如六通中説。攝四攝者。若布施攝
T1911_.46.0097a05: 即四種道品中除捨覺分也。愛語即四種道
T1911_.46.0097a06: 品中正業語命也。利行同事即四種道品八

T1911_.46.0097a07:

定。定有神力故能利行同事

云云

。攝陀羅尼

T1911_.46.0097a08: 者。持諸善法如完器盛水。遮諸惡法如
T1911_.46.0097a09: 棘援防果。即是四種道品中四正勤。勤遮二
T1911_.46.0097a10: 惡勤生二善。故十住毘婆沙偈云
T1911_.46.0097a11:     斷已生惡法猶如除毒蛇
T1911_.46.0097a12:     斷未生惡法如預防流水
T1911_.46.0097a13:     増長已生善如漑甘果栽
T1911_.46.0097a14:     未生善爲生如鑚木出火
T1911_.46.0097a15: 攝三十二相者。婆沙云。阿毘曇相品中一一
T1911_.46.0097a16: 相三種分別。謂相體相業相果也。大論云。
T1911_.46.0097a17: 百劫種三十二相。即其義也。還用三藏道品
T1911_.46.0097a18: 六度望之。終不出施戒慧等。文煩不委攝
T1911_.46.0097a19: 意可知。若通教相體業果者。不同上也。若
T1911_.46.0097a20: 以相求佛轉輪聖王即是如來。是人行邪
T1911_.46.0097a21: 道。佛説三十二相即非三十二相。一一悉用
T1911_.46.0097a22: 空心蕩淨。與空相應乃名爲相也。毘婆沙
T1911_.46.0097a23: 亦云。菩薩一心修習三十二相業。皆以慧爲
T1911_.46.0097a24: 本。即空慧也。若爾。三十二相皆爲道品十
T1911_.46.0097a25: 慧及智度所攝。即通教意也。復次前兩道品
T1911_.46.0097a26: 教門明因得修相業論果得有相體。但此
T1911_.46.0097a27: 相小勝輪王魔能化作。故非奇特。入無餘
T1911_.46.0097a28: 涅槃相則永滅。譬如得銅不能照面二乘
T1911_.46.0097a29: 共三藏佛倶得眞。無法界像。當知前兩道
T1911_.46.0097b01: 品非修相法。若後兩道品是修相法。法華
T1911_.46.0097b02: 云。深達罪福相遍照於十方。微妙淨法身
T1911_.46.0097b03: 具相三十二。若證中道。中道即具此相。如
T1911_.46.0097b04: 法華中二乘開示悟入妙會中道。即與八相
T1911_.46.0097b05: 佛記。譬如得鏡萬像必形。大乘得中靡所
T1911_.46.0097b06: 不現。法身相者。名爲眞相。淨名云。已捨世
T1911_.46.0097b07: 間所有相好。輪王魔羅世相嚴身皆是虚
T1911_.46.0097b08: 妄。故言已捨。中道明鏡本無諸相。無相而
T1911_.46.0097b09: 相者妍醜由彼。多少住縁。普現色身即眞
T1911_.46.0097b10: 相也。無量壽觀云。何彌陀佛八萬四千相。
T1911_.46.0097b11: 一一相八萬四千好。薩遮華嚴皆云。相爲大
T1911_.46.0097b12: 相海好爲小相海。既言相海豈局三十二
T1911_.46.0097b13: 耶。爲縁不同多少在彼。此眞實之相爲別
T1911_.46.0097b14: 圓兩道品所攝。義自可知。不能委記。當知
T1911_.46.0097b15: 六度助道攝諸善法無量無邊。擧上十二
T1911_.46.0097b16: 條以示義端。知餘亦攝。助道尚爾何況正

T1911_.46.0097b17:

道

云云

○第八明次位者。夫眞似二位有解

T1911_.46.0097b18: 脱知見朱紫分明。終不謬。謂未得謂得。計
T1911_.46.0097b19: 四善根以爲初果。初果爲無學。自知所斷
T1911_.46.0097b20: 證未斷證。雖四門名位有殊。斷及諦理孱
T1911_.46.0097b21: 然不異。二乘多論一生斷結時節既促。教
T1911_.46.0097b22: 門所明大同小異。不過迭動。菩薩教門非
T1911_.46.0097b23: 但時長行遠智斷亦別。徑路乃殊歸途一也。
T1911_.46.0097b24: 六度初僧祇未知作佛。二僧祇知而不説。
T1911_.46.0097b25: 三僧祇自知亦説。百劫種大人相具五功
T1911_.46.0097b26: 徳。名不退地。皆似位也。坐道場成佛方名
T1911_.46.0097b27: 眞位。此教初淺尚有次位。豈有凡夫造心即
T1911_.46.0097b28: 言上位。此非増上慢推與誰乎。通教二乘
T1911_.46.0097b29: 眞似之位。智異三藏。斷位不殊。若菩薩位

T1911_.46.0097c01:

條然不同。簡名義通別如法華玄

云云

。別教

T1911_.46.0097c02: 惑斷智位。二乘聾唖非其境界。故名爲別。
T1911_.46.0097c03: 一往望攝論華嚴所明地位。即是其義。但
T1911_.46.0097c04: 別義多途赴機異説。横則四門不同。竪則
T1911_.46.0097c05: 階降深淺。不可定執一經而相是非。又菩
T1911_.46.0097c06: 薩或造通論釋經。或造別論釋經。如龍
T1911_.46.0097c07: 樹作千部論。天親及諸菩薩論復何量。度此
T1911_.46.0097c08: 者少。那得苦專一意非撥餘門。若苟且抑
T1911_.46.0097c09: 揚失佛方便自招毀損。欲望通途翻成哽
T1911_.46.0097c10: 塞。今明別位四門異説種種不同。雖阡陌
T1911_.46.0097c11: 經緯其致一也。此方雖未有多論而前四
T1911_.46.0097c12: 門推之。若通教説種種位知其同是眞諦。
T1911_.46.0097c13: 別教説種種位。知其同是中道。經言。雖説
T1911_.46.0097c14: 種種道其實爲一乘。其所説法皆悉到於一
T1911_.46.0097c15: 切智地。得此意者狐疑易息鬪諍不生。上
T1911_.46.0097c16: 破思假中已略説諸位。若欲知者往彼尋

T1911_.46.0097c17:

看

云云

。又今有十意融通佛法。一明道理。

T1911_.46.0097c18: 寂絶亡離不可思議。即是四諦三二一無隨
T1911_.46.0097c19: 情智等。或開或合。若識此意權實道理冷然
T1911_.46.0097c20: 自照。二教門綱格匡骨盤峙。包括密露涇渭
T1911_.46.0097c21: 大小。即是漸頓不定祕密。藏通別圓。若得此
T1911_.46.0097c22: 意聲教開合化道可知。三經論矛盾言義相
T1911_.46.0097c23: 乖。不可以情通不可以博解。古來執諍
T1911_.46.0097c24: 連代不消。若得四悉檀意則結滯開融。懷
T1911_.46.0097c25: 抱瑣析拔擲自在。不惑此疑彼也。四若知
T1911_.46.0097c26: 謬執而生塞著。巧破盡淨。單複具足無言窮
T1911_.46.0097c27: 逐。能破如所破有何所得耶。五結正法門
T1911_.46.0097c28: 對當行位。修有方便證有階差。權實大小
T1911_.46.0097c29: 賢聖不濫。増上慢罪從何而生。六於一法
T1911_.46.0098a01: 門縱横無礙。綸緒次第亹亹成章。七開章科
T1911_.46.0098a02: 段。鉤鎖相承生起可愛。八帖釋經文婉轉
T1911_.46.0098a03: 繍媚。總用上諸方法隨語消釋。義順而文
T1911_.46.0098a04: 當。九翻譯梵漢。名數兼通使方言不壅。十
T1911_.46.0098a05: 一一句偈。如聞而修入心成觀。觀與經合。
T1911_.46.0098a06: 觀則有印。印心作觀非數他寶。唯翻譯名
T1911_.46.0098a07: 數未暇廣尋。九意不與世間文字法師共。
T1911_.46.0098a08: 亦不與事相禪師共。一種禪師唯有觀心
T1911_.46.0098a09: 一意。或淺或僞餘九全無。此非虚言。後賢有
T1911_.46.0098a10: 眼者當證知也。次位者十意之一也。若圓
T1911_.46.0098a11: 教次位者。於菩薩境中應廣分別。但彼證
T1911_.46.0098a12: 今修故須略辨。若四種三昧修習方便。通如
T1911_.46.0098a13: 上説。唯法華別約六時五悔重作方便。
T1911_.46.0098a14: 今就五悔明其位相。先知逆順十心而繋
T1911_.46.0098a15: 縁實相。是第一懺。常懺悔無不懺時。但心
T1911_.46.0098a16: 理微密觀用輕疎。黒惡覆障卒難開曉。重運
T1911_.46.0098a17: 身口助發意業。使疾相應更加五悔耳。懺
T1911_.46.0098a18: 名陳露先惡悔名改往修來。佛智遍照佛
T1911_.46.0098a19: 慈普攝。我以身口投佛足下。願世間眼證
T1911_.46.0098a20: 我懺悔。我無始無量遮佛道罪。無明所偪
T1911_.46.0098a21: 不識正眞。從三界繋動身口意起十惡
T1911_.46.0098a22: 罪。三寶六親四生五道。作不饒益事。破發
T1911_.46.0098a23: 三乘心人造五七逆。自作教他見作隨喜。
T1911_.46.0098a24: 應現生後受諸苦惱。如三世菩薩求佛道
T1911_.46.0098a25: 時懺悔。我亦如是。傷已昏沈無智慧眼。發
T1911_.46.0098a26: 是語時聲涙倶下。至誠眞實。五體投地如
T1911_.46.0098a27: 樹崩倒。摧折我人衆惡傾殄。是名懺悔。勸
T1911_.46.0098a28: 請者。名爲祈求。聲聞自度直懺己罪。菩薩
T1911_.46.0098a29: 愍衆故行道故須勸請。我今知罪尚不得
T1911_.46.0098b01: 脱。衆生不知歴劫流轉。我無力救請十方
T1911_.46.0098b02: 佛。佛愍衆生不簡巨細。必冀從願。大論

T1911_.46.0098b03:

明請不請

云云

。請轉法輪。謂勸示。證。令於

T1911_.46.0098b04: 四諦生眼智明覺。是名三轉。有人言。請説
T1911_.46.0098b05: 三乘名三轉。佛若説法衆生得涅槃證。設
T1911_.46.0098b06: 未得者且令受世間樂。佛若普許則一切得
T1911_.46.0098b07: 安。我預一切罪苦亦除。如遍請雨我有少
T1911_.46.0098b08: 田自霑甘潤。請住世者。夫命隨業得住。
T1911_.46.0098b09: 變化隨心得住心止化滅。我今請佛饒益
T1911_.46.0098b10: 衆生如大炬火。莫止變化之心。久住安隱
T1911_.46.0098b11: 度脱一切。是名勸請。隨喜者。名爲慶彼。佛
T1911_.46.0098b12: 既三轉法輪。衆生得三世利益。我助彼喜。
T1911_.46.0098b13: 又我應勸化令其生善。其善自生是故我
T1911_.46.0098b14: 喜。喜三世衆生福徳善。三世三乘無漏善。三
T1911_.46.0098b15: 世諸佛從初心至入滅一切諸善。我皆隨
T1911_.46.0098b16: 喜亦教他喜。如買賣香傍觀三人同熏。能
T1911_.46.0098b17: 化受化及隨喜者三善均等。觀衆生惑甚可
T1911_.46.0098b18: 悲傷。觀衆生善應大恭敬。心常不輕。深
T1911_.46.0098b19: 知衆生具正縁了。即雖未發會必應生。毒
T1911_.46.0098b20: 鼓遠近爲要當死。故敬之如佛。何者。未來
T1911_.46.0098b21: 諸世尊其數無有量也。此深是隨喜意也。法
T1911_.46.0098b22: 華隨喜法。大品隨喜人。人法互擧耳。迴向
T1911_.46.0098b23: 者。迴衆善向菩提。一切賢聖功徳廣大。我
T1911_.46.0098b24: 今隨喜福亦廣大。衆生無善我以善施。施
T1911_.46.0098b25: 衆生已正向菩提。如迴聲入角響聞則遠。
T1911_.46.0098b26: 迴向爲大利。正迴向者斷三界道滅諸戲
T1911_.46.0098b27: 論。乾煩惱泥滅棘刺林捨除重檐。不取不
T1911_.46.0098b28: 念不見不得。不分別能迴向者所迴向
T1911_.46.0098b29: 處。諸法皆妄想和合故有。一切法實不生。無
T1911_.46.0098c01: 已今當生無已今當滅。諸法如是。我順諸
T1911_.46.0098c02: 法隨喜迴向如三世諸佛所知所見所許。是
T1911_.46.0098c03: 名眞實正迴向。亦名最上具足大迴向。則不
T1911_.46.0098c04: 謗佛無過咎。無所繋無毒無失。何但迴
T1911_.46.0098c05: 向如此。前三後一亦然。毘婆沙云。罪應如
T1911_.46.0098c06: 是懺勸請隨喜福迴向於菩提。發願者誓
T1911_.46.0098c07: 也。如許人物若不分券物則不定。施衆
T1911_.46.0098c08: 生善若不要心。或恐退悔。加之以誓。又
T1911_.46.0098c09: 無誓願。如牛無御不知所趣。願來持行將
T1911_.46.0098c10: 至所在。亦名陀羅尼持善遮惡。如坯得
T1911_.46.0098c11: 火堪可盛物。二乘生盡故不須願。菩薩生
T1911_.46.0098c12: 生化物須總願別願。四弘是總願。法藏華嚴
T1911_.46.0098c13: 所説一一善行陀羅尼皆有別願。今於道場
T1911_.46.0098c14: 日夜六時行此懺悔。破大惡業罪。勸請破
T1911_.46.0098c15: 謗法罪。隨喜破嫉妬罪。迴向破爲諸有罪。
T1911_.46.0098c16: 順空無相願。所得功徳不可限量。譬算校
T1911_.46.0098c17: 計亦不能説。若能勤行五悔方便助開觀
T1911_.46.0098c18: 門。一心三諦豁爾開明。如臨淨鏡遍了諸
T1911_.46.0098c19: 色。於一念中圓解成就。不加功力任運分
T1911_.46.0098c20: 明。正信堅固無能移動。此名深信隨喜心
T1911_.46.0098c21: 即初品弟子位也。分別功徳品云。其有衆生
T1911_.46.0098c22: 聞佛壽長遠。乃至能生一念信解。所得功
T1911_.46.0098c23: 徳不可限量。能起如來無上之慧。若聞是
T1911_.46.0098c24: 經而不毀呰起隨喜心。當知已爲深信解
T1911_.46.0098c25: 相。即初品文也。又以圓解觀心修行五悔
T1911_.46.0098c26: 更加讀誦。善言妙義與心相會。如膏助火。
T1911_.46.0098c27: 是時心觀益明名第二品也。文云。何況讀誦
T1911_.46.0098c28: 受持之者。斯人則爲頂戴如來。又以増品
T1911_.46.0098c29: 勝心修行五悔。更加説法轉其内解導利
T1911_.46.0099a01: 前人。以曠濟故化功歸己。心更一轉倍勝
T1911_.46.0099a02: 於前。名第三品也。文云。若有受持讀誦爲
T1911_.46.0099a03: 他人説。自書教人書供養經卷。不須復起
T1911_.46.0099a04: 塔寺供養衆僧。又以増進心修行五悔兼
T1911_.46.0099a05: 修六度。福徳力故倍助觀心更一重深進。
T1911_.46.0099a06: 名第四品也。文云。況復有人能持是經兼
T1911_.46.0099a07: 行六度。其徳最勝無量無邊。譬如虚空至
T1911_.46.0099a08: 一切種智。又以此心修行五悔正修六度。
T1911_.46.0099a09: 自行化他事理具足。心觀無礙轉勝於前不
T1911_.46.0099a10: 可比喩。名第五品也。文云。能爲他人種
T1911_.46.0099a11: 種解説。清淨持戒忍辱無瞋。常貴坐禪。
T1911_.46.0099a12: 精進勇猛。利根智慧。當知是人已趣道場
T1911_.46.0099a13: 近三菩提。若爾。五品之位在十信前。若依
T1911_.46.0099a14: 普賢觀。即以五品爲十信五心。但佛意難

T1911_.46.0099a15:

知赴機異説。借此開解何勞苦諍

云云

。復次

T1911_.46.0099a16: 今此一章是觀陰界入境。須約陰入而判
T1911_.46.0099a17: 次位。所謂黒陰入界即三惡道位。白陰＊入
T1911_.46.0099a18: 界即三善道位。善方便陰＊入界即小乘似位。
T1911_.46.0099a19: 無漏陰界入即二乘眞位。變易陰界入即五
T1911_.46.0099a20: 種人位。法性常色常受想行識陰界入。即佛

T1911_.46.0099a21:

位

云云

。又假名五品既轉明淨豁入聞慧。通

T1911_.46.0099a22: 達無滯深信難動。即信心也。如此次第念
T1911_.46.0099a23: 進慧定陀羅尼戒護迴向願等十信具足。名
T1911_.46.0099a24: 六根清淨相似之位。四住已盡。仁王般若云。
T1911_.46.0099a25: 十善菩薩發大心。長別三界苦輪海。即此意
T1911_.46.0099a26: 也。次入初住。破無明見佛性。華嚴云。初發
T1911_.46.0099a27: 心時便成正覺。眞實之性不由他悟。即此
T1911_.46.0099a28: 意也。如是次第四十二位。究竟妙覺無有
T1911_.46.0099a29: 叨濫。是名知次位○第九安忍者。能忍成
T1911_.46.0099b01: 道事不動亦不退。是心名薩埵。始觀陰界
T1911_.46.0099b02: 至識次位。八法障轉慧開或未入品。或入
T1911_.46.0099b03: 初品神智爽利。若鋒刃飛霜觸物斯斷。初
T1911_.46.0099b04: 心聰叡有逾於此。本不聽學能解經論。覽
T1911_.46.0099b05: 他義疏洞識宗途。欲釋一條辯不可盡。
T1911_.46.0099b06: 若懷寶藏璧蘊解匿名。密勤精進必得入
T1911_.46.0099b07: 品。或進深品志念堅固。無能移易彌爲勝
T1911_.46.0099b08: 術。但錐不處嚢難覆易露。或見講者不稱
T1911_.46.0099b09: 理。或見行道者不當轍。慈悲示語即被圍
T1911_.46.0099b10: 繞。凡令講説或勸爲衆生。内痒外動。即
T1911_.46.0099b11: 説一兩句法。或示一兩節禪。初對一人馳
T1911_.46.0099b12: 傳漸廣則不得止。初謂有益。益他蓋微廢
T1911_.46.0099b13: 損自行。非唯品秩不進障道還興。象子力微
T1911_.46.0099b14: 身沒刀箭。掬湯投氷翻添氷聚。毘婆沙云
T1911_.46.0099b15: 破敗菩薩也。昔鄴洛禪師名播河海。往則四
T1911_.46.0099b16: 方雲仰。去則千百成群。隱隱轟轟亦有何
T1911_.46.0099b17: 益利。臨終皆悔。武津歎曰。一生望入銅輪。
T1911_.46.0099b18: 領衆太早所求不克。著願文云。擇擇擇擇。
T1911_.46.0099b19: 高勝垂軌可以鏡焉。修行至此審自斟酌。
T1911_.46.0099b20: 智力強盛須廣利益。如大象押群。若其不
T1911_.46.0099b21: 然且當安忍深修三昧。行成力著爲化不
T1911_.46.0099b22: 晩。大論云。菩薩以度人爲事。云何深山自
T1911_.46.0099b23: 善。答曰。如服藥將身體康復業。身雖遠
T1911_.46.0099b24: 離心不遠離。若至六根清淨。名初依人。有
T1911_.46.0099b25: 所説法亦可信受。一音遍滿聞者歡喜。是
T1911_.46.0099b26: 化他位也。若此時不出強軟兩賊無如之何。
T1911_.46.0099b27: 自行轉成於他有辦。大象捍挌刀箭無施。
T1911_.46.0099b28: 日光照世長氷自冶。此即安忍之力焉。若被
T1911_.46.0099b29: 名譽羅 &MT02061;

。利養毛繩眷屬集樹。妨蠹内侵枝
T1911_.46.0099c01: 葉外盡者。當早推之莫受莫著。推若不去
T1911_.46.0099c02: 翻被黏繋者。當縮徳露玭揚狂隱實。密
T1911_.46.0099c03: 覆金貝莫令盜見。若遁迹不脱當一擧
T1911_.46.0099c04: 萬里。絶域他方無相諳練。快得學道如求

T1911_.46.0099c05:

那跋摩

云云

。若名利眷屬從外來破。憶此三

T1911_.46.0099c06: 術齧齒忍耐。雖千萬請確乎難拔。讓哉隱
T1911_.46.0099c07: 哉去哉若煩惱業定見慢等從内來破者。亦
T1911_.46.0099c08: 憶三術。即空即假即中。設使屠粉肌肉心
T1911_.46.0099c09: 不動散。大地鎭壓不爲重淪。毘嵐弗輕寒
T1911_.46.0099c10: 氷非冷猛炎寧熱。端心正觀那得薄證片
T1911_.46.0099c11: 禪即以爲喜。纔見少惡即以爲憂。坯器易
T1911_.46.0099c12: 堆菴華難實。大品云。無量人發菩提心多
T1911_.46.0099c13: 墮二乘地。爲辦大事彌須安忍。若得此
T1911_.46.0099c14: 意不須九境。若未了者當更廣明○第十
T1911_.46.0099c15: 無法愛者。行上九事過内外障。應得入
T1911_.46.0099c16: 眞。而不入者。以法愛住著而不得前。毘
T1911_.46.0099c17: 曇云。煖法猶退。五根若立上忍發眞。則不
T1911_.46.0099c18: 論退。頂法若生愛心應入不入退爲四重
T1911_.46.0099c19: 五逆。通別皆有頂墮之義。既不入位又不
T1911_.46.0099c20: 墮二乘。大論云。三三昧是似道位。未發眞
T1911_.46.0099c21: 時喜有法愛。名爲頂墮。今人行道萬不至
T1911_.46.0099c22: 此。至此善自防護。此位無内外障唯有法
T1911_.46.0099c23: 愛。法愛難斷。若有稽留此非小事。譬如同
T1911_.46.0099c24: 帆一去一停。停即住著。又雖不著沙亦不
T1911_.46.0099c25: 著岸。風息故住。不著沙喩無内障。岸喩
T1911_.46.0099c26: 外障。而生法愛無住風息。不進不退名爲
T1911_.46.0099c27: 頂墮。若破法愛。入三解脱發眞中道。所有
T1911_.46.0099c28: 慧身不由他悟。自然流入薩婆若海住無
T1911_.46.0099c29: 生忍。亦名寂滅忍。以首楞嚴遊戲神通具
T1911_.46.0100a01: 大智慧。如大海水。所有功徳唯佛能知。今止
T1911_.46.0100a02: 觀進趣方便齊此而已。入住功徳今無所論
T1911_.46.0100a03: 後當重辨○是十種法名大乘觀。學是乘
T1911_.46.0100a04: 者名摩訶衍。云何大乘。如法華云。各賜諸
T1911_.46.0100a05: 子等一大車。其車高廣衆寶莊校。周匝欄楯
T1911_.46.0100a06: 四面懸鈴。又於其上張設幰蓋。亦以珍奇
T1911_.46.0100a07: 雜寶而嚴飾之。寶繩交絡垂諸華纓。重敷
T1911_.46.0100a08: 綩莚安置丹枕。駕以白牛肥莊多力。膚色
T1911_.46.0100a09: 充潔形體姝好。有大筋力行歩平正其疾如
T1911_.46.0100a10: 風。又多僕從而侍衞之。止觀大乘亦如是。
T1911_.46.0100a11: 觀念念心無非法性實相。是名等一大車。
T1911_.46.0100a12: 於一一心即空即假即中。是名各賜大車。
T1911_.46.0100a13: 徹三諦之源名爲高。收十法界名爲廣。無
T1911_.46.0100a14: 量道品名衆寶莊校。四勤遮惡持善。又願
T1911_.46.0100a15: 來持行。釘鑷牢固名周匝欄楯。法義辭辯宣
T1911_.46.0100a16: 暢開覺名四面懸鈴。慈悲普覆無有遺限
T1911_.46.0100a17: 名張設幰蓋。道品所攝十力無畏。十八不共
T1911_.46.0100a18: 之法不與他共。名珍奇嚴飾。四弘誓願要
T1911_.46.0100a19: 心不退。名寶繩交絡。四攝攝物物無不
T1911_.46.0100a20: 悦。名垂諸華纓。諸禪三昧起六神通。名重
T1911_.46.0100a21: 敷綩莚。四門歸宗休息諸行。名安置丹枕。
T1911_.46.0100a22: 四念處慧破除八倒之黒。名駕以白牛。四正
T1911_.46.0100a23: 勤増長二善。名肥壯多力。遮斷二惡二惡
T1911_.46.0100a24: 盡淨。故言膚色充潔。四如意足四辯自在。
T1911_.46.0100a25: 名形體姝好。五根盤固不可移動。名爲筋。
T1911_.46.0100a26: 五力増長遮諸惡法。名爲力。七覺簡擇名
T1911_.46.0100a27: 爲行歩。八道安隱名爲平正。對治助道廣
T1911_.46.0100a28: 攝諸法。名又多僕從而侍衞之。破法愛無
T1911_.46.0100a29: 明入薩婆若海發眞速疾。名其疾如風。運
T1911_.46.0100b01: 載諸子嬉戲快樂。此大乘觀法門具度與彼
T1911_.46.0100b02: 經合。故名大乘觀也。復次一切法悉一乘
T1911_.46.0100b03: 故。夫有心者無不具足。如此妙法是名理
T1911_.46.0100b04: 乘。如來不説則不能知。以聞教歡喜頂受。
T1911_.46.0100b05: 即名字乘。因聞名故依教修行入五品位。
T1911_.46.0100b06: 名觀行乘。得六根清淨。名相似乘。從三界
T1911_.46.0100b07: 出到薩婆若中住。是亦不住。若入初住乃
T1911_.46.0100b08: 至十住得眞實乘遊於東方。十行遊南方。
T1911_.46.0100b09: 十向遊西方。十地遊北方。輪環無際得空
T1911_.46.0100b10: 而止。止於中央即妙覺。直至道場。是此意
T1911_.46.0100b11: 也。今人祇謂捨惡取空是大乘。此空尚不
T1911_.46.0100b12: 免六十二見單複之惡。何得動出爲乘。設
T1911_.46.0100b13: 借爲乘祇一禿乘無法門具度。正法大城金
T1911_.46.0100b14: 剛寶藏。具足無缺何所而無。豈容禿空而
T1911_.46.0100b15: 已。若但爾者乘邪見乘入險惡道。是壞驢

T1911_.46.0100b16:

車耳

云云

○端坐觀陰入如上説。歴縁對境

T1911_.46.0100b17: 觀陰界者。縁謂六作境謂六塵大論云。於
T1911_.46.0100b18: 縁生作者於塵生受者。如隨自意中説。若
T1911_.46.0100b19: 般舟常行。法華方等半行。或掃灑執作皆有
T1911_.46.0100b20: 行動。隨自意最多。若不於行中習觀。云何
T1911_.46.0100b21: 速與道理相應。略辨其相例前爲十。初所
T1911_.46.0100b22: 觀境者。若擧足下足足是色法。色由心運
T1911_.46.0100b23: 從此至彼。此心依色即是色陰。領受此行
T1911_.46.0100b24: 即受陰。於行計我即想陰。或善行惡行即行
T1911_.46.0100b25: 陰。行中之心即識陰。行塵對意則有界入。
T1911_.46.0100b26: 乃至眼色意法亦如是。是陰界入於擧下間
T1911_.46.0100b27: 悉皆具足。如此陰入即是無明與行縁合。
T1911_.46.0100b28: 生行中陰界入。陰界入不異無明。無明即
T1911_.46.0100b29: 是法性。法性即是法界。一切法趣行中是趣
T1911_.46.0100c01: 不過。一陰界入一切陰界入。一多不一不
T1911_.46.0100c02: 多不相妨礙。是名行中不思議境。達此境
T1911_.46.0100c03: 時與慈悲倶起傷己昏沈。無量劫來常爲
T1911_.46.0100c04: 陰入迷惑欺誑。今始覺知一切衆生悉是一
T1911_.46.0100c05: 乘。昏醉倒解甚可憐愍。誓破無明作衆依
T1911_.46.0100c06: 止。安心定慧而寂照之。心既得安遍破見
T1911_.46.0100c07: 思無知無明三諦之障。横竪皆盡。又善識通
T1911_.46.0100c08: 塞終不於中取藥成病。善知道品榮枯念
T1911_.46.0100c09: 處。雙樹中間入般涅槃。又善知行中對治六
T1911_.46.0100c10: 度助開涅槃門。深識次位知我此行未
T1911_.46.0100c11: 同上聖。慚愧進修無有休已。能於行中
T1911_.46.0100c12: 外降名利内伏三障。安忍不動。法愛滯著
T1911_.46.0100c13: 莫令頂墮。十法成就世入銅輪證無生忍。
T1911_.46.0100c14: 得一大車高廣嚴淨衆寶莊校。其疾如風嬉
T1911_.46.0100c15: 戲快樂。乘是寶乘直至道場。是約行縁作
T1911_.46.0100c16: 觀。治無明糠顯法性米。擧足下足道場中
T1911_.46.0100c17: 來具足佛法矣。例前可知。行縁既爾。住坐
T1911_.46.0100c18: 臥語。作例前可解。三三昧無臥法隨自意
T1911_.46.0100c19: 則有。昔國王於臥中悟辟支佛。當知臥中

T1911_.46.0100c20:

得有觀行

云云

。對境者。約眼計我言我能

T1911_.46.0100c21: 受。一塵有三。合十八受者。眼見色有五陰
T1911_.46.0100c22: 三界二入。例如上説。又彌勒相骨經云。一念
T1911_.46.0100c23: 見色有三百億五陰生滅。一一五陰即是衆
T1911_.46.0100c24: 生。若爾者。眼對色時何啻五陰三界二入。若
T1911_.46.0100c25: 如此觀眼色者。名爲減修非摩訶衍。若
T1911_.46.0100c26: 觀眼色於諸如來常。具足無減修。明識來
T1911_.46.0100c27: 入門者。眼色一念心起即是法界。具一切法。
T1911_.46.0100c28: 即空即假即中。四句求不可得故言即空。
T1911_.46.0100c29: 如彌勒相色一念三百億五陰生滅。乃至一
T1911_.46.0101a01: 地十地相色既爾。受想行識亦復如是。又外
T1911_.46.0101a02: 道打髑髏作聲。聽知生處知無量事。香味
T1911_.46.0101a03: 觸等亦復如是。故言即假。假不定假。空不
T1911_.46.0101a04: 定空。則非空非假。若眼一法非空非假。則
T1911_.46.0101a05: 一切法非空非假。猶如虚空有無永寂。亦
T1911_.46.0101a06: 如日月無幽不照。雖無空假雙照空假。
T1911_.46.0101a07: 照因縁麁色名肉眼。照因縁細色名天眼。
T1911_.46.0101a08: 照因縁色空名慧眼。照因縁色假名法眼。
T1911_.46.0101a09: 照因縁色中名佛眼。五眼一心中具者。非
T1911_.46.0101a10: 具凡夫膿血肉眼。亦非諸天所得天眼。亦
T1911_.46.0101a11: 非二乘沈空慧眼。亦非菩薩分別之眼。但
T1911_.46.0101a12: 以佛眼具有五力。如衆流入海失本名
T1911_.46.0101a13: 字。故佛問善吉云。如來有五眼不。答云。
T1911_.46.0101a14: 有。皆稱如來有。何關凡夫二乘眼耶。請觀
T1911_.46.0101a15: 音云。五眼具足成菩提。以三觀一心名無
T1911_.46.0101a16: 減修。以一眼具五力名明見來入門。亦是
T1911_.46.0101a17: 圓證也。於眼内外自在。眼入正受鼻三昧
T1911_.46.0101a18: 起。鼻入眼起。雖動而寂寂不妨動。雖寂而
T1911_.46.0101a19: 動動不妨寂。雖見不見不見而見。乃稱明
T1911_.46.0101a20: 見來入門也。問。佛具五眼應照五境。經云。
T1911_.46.0101a21: 我以五眼不見三聚衆生。狂愚無目而言
T1911_.46.0101a22: 見耶。又云。見色與盲等。既等於盲。那得
T1911_.46.0101a23: 見麁細色。答。五境皆冥實相。實相則不可
T1911_.46.0101a24: 見。不可見故喩之如盲。雖不可見見無
T1911_.46.0101a25: 減少。五眼洞徹諸境分明。雖言五照照何
T1911_.46.0101a26: 必有。雖言如盲盲何必無。淨名云。不來相
T1911_.46.0101a27: 而來。不見相而見。即此意也。是爲不思議
T1911_.46.0101a28: 境。我眼衆生眼無二無別。云何衆生不覺
T1911_.46.0101a29: 不知。即起慈悲誓當度脱。欲滿此願安
T1911_.46.0101b01: 心定慧。能以止觀遍破諸法。於眼色中明
T1911_.46.0101b02: 識通塞。不如蟲道。於眼陰中修四念處
T1911_.46.0101b03: 非淨非不淨。枯榮雙遣而入涅槃。學諸對
T1911_.46.0101b04: 治助開三脱明識六即不起叨濫我所觀
T1911_.46.0101b05: 眼雖具五眼。但是名字但是觀行。若漸見
T1911_.46.0101b06: 障外後見十方。如普賢觀。頓見大千如常
T1911_.46.0101b07: 不輕。漸頓兩見六根互用。我悉未階不應
T1911_.46.0101b08: 起慢漸愧勤行。若徳建名立。當忍内外障
T1911_.46.0101b09: 安若須彌。法愛不生則無留滯。其疾如風
T1911_.46.0101b10: 證眞實眼。乘一大車直至道場。若眼中得
T1911_.46.0101b11: 入多於眼中廣作佛事。常放金光照耀一
T1911_.46.0101b12: 切。淨名云。或有佛土以光明爲佛事眼色
T1911_.46.0101b13: 一受既爾。餘二受亦然。餘五根五塵十五受
T1911_.46.0101b14: 亦然。廣説如前。將前意度入六根用之。
T1911_.46.0101b15: 但令破煩惱去不拘常科。若從耳中得
T1911_.46.0101b16: 大車。多用音聲爲佛事。鼻中用香舌中用
T1911_.46.0101b17: 味。身中用天衣意中用寂滅。一根佛事互
T1911_.46.0101b18: 通諸根。方便利物時或不同。而令衆生得

T1911_.46.0101b19:

究竟樂

云云

。○若能如上勤而行之。於一生

T1911_.46.0101b20: 中必不空過。雖聞不用如黒蚖懷珠。何
T1911_.46.0101b21: 益於長蛇者乎。今以三譬譬於得失。匹夫
T1911_.46.0101b22: 隻勇修治一刀一箭。破一寇兩寇獲賜一
T1911_.46.0101b23: 金一銀。祿潤一妻一子。如此之人但利器
T1911_.46.0101b24: 械。負戟前驅以命博貨。何用廣知兵法耶。
T1911_.46.0101b25: 若欲爲國麹蘖舟楫鹽梅霖雨者。須善文
T1911_.46.0101b26: 武。計在帷帳折衝萬里。所學處深所破亦
T1911_.46.0101b27: 大。獲賞既重祿潤甚多。雖知而不用。用而
T1911_.46.0101b28: 屡北尚不能濟身澤豈及人乎。學禪觀者
T1911_.46.0101b29: 亦如是。唯知一法或止或觀擬破少惡寂
T1911_.46.0101c01: 心行道。得少禪定攝少眷屬。便以爲足。
T1911_.46.0101c02: 如匹夫鬪耳。欲作大禪師破大煩惱。顯
T1911_.46.0101c03: 無量善法。益無量縁。當學十法止觀洞達
T1911_.46.0101c04: 意趣。於六縁六受行用相應。煩惱卒起即便
T1911_.46.0101c05: 有觀。觀過惑表勇健難事解髻得珠。若
T1911_.46.0101c06: 解而不用用而不當。而反師惑心道安克
T1911_.46.0101c07: 乎。又如野巫唯解一術。方救一人獲一脯
T1911_.46.0101c08: 柈。何須學神農本草耶。欲爲大醫遍覽
T1911_.46.0101c09: 衆治廣療諸疾轉脈轉精數用數驗。恩救博
T1911_.46.0101c10: 也。學禪者亦如是。但專一法治惑即去。當
T1911_.46.0101c11: 時微益終非大途包括之意。亦不能破煩
T1911_.46.0101c12: 惱入無生忍。雖善醫藥不依方服。病豈
T1911_.46.0101c13: 差乎。讀誦止觀甚利。心不行用無生終不
T1911_.46.0101c14: 現前。又如學義止欲一問一答衒耀一時。
T1911_.46.0101c15: 何須廣尋經論。欲作法主當善異部。雖
T1911_.46.0101c16: 諳解處多。而不曾出衆。怯弱不任酬往。若
T1911_.46.0101c17: 無怯怖臨機百轉以無方之答。答縱横之
T1911_.46.0101c18: 問。是爲大法師。觀行人亦如是。觀行若明
T1911_.46.0101c19: 能歴縁對境觸處得用。若不如是。魔軍何
T1911_.46.0101c20: 由可破。煩惱重病何由可除。法性深義何由
T1911_.46.0101c21: 可顯。三事不辦區區困役。秖是生死凡夫。
T1911_.46.0101c22: 非爲學道方便也

T1911_.46.0101c23:

摩訶止觀卷第七

下

T1911_.46.0101c24:
T1911_.46.0101c25:
T1911_.46.0101c26:
T1911_.46.0101c27:
T1911_.46.0101c28:
T1911_.46.0101c29:

Footnote:

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