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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46

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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
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: 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
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: 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: 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: 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
T1911_.46.0101c24:
T1911_.46.0101c25:
T1911_.46.0101c26:
T1911_.46.0101c27:
T1911_.46.0101c28:
T1911_.46.0101c29:
T1911_.46.0102a01:
T1911_.46.0102a02:
T1911_.46.0102a03: 摩訶止觀卷第八
T1911_.46.0102a04:  隋天台智者大師説
T1911_.46.0102a05: 門人灌頂記 
T1911_.46.0102a06: 第二觀煩惱境者。上陰界入不悟。則非其
T1911_.46.0102a07: 宜而觀察不已。撃動煩惱貪瞋發作。是時
T1911_.46.0102a08: 應捨陰入觀於煩惱。前呵五欲知其過
T1911_.46.0102a09: 罪。棄蓋是捨平常陰入。觀於果報於中求
T1911_.46.0102a10: 解。今觀發作隆盛起重貪瞋。如鐵不與火
T1911_.46.0102a11: 合但黒。若與火合赫然。又報法尋常無時
T1911_.46.0102a12: 不有呵棄爲易。若欻起煩惱控制則難。何
T1911_.46.0102a13: 者。生來雖瞋諫曉則息。今所發者咆勃可
T1911_.46.0102a14: 畏。生來倒想乍起乍滅。今所發者欝然不
T1911_.46.0102a15: 去。生來欲色抑制可停。今所發者不簡死
T1911_.46.0102a16: 馬況其匹類。此惑内發強梁熾盛。若見外
T1911_.46.0102a17: 境心狂眼闇。譬如流水不覺其急。概之以
T1911_.46.0102a18: 木漣漪&T073590;起。亦如健人不知有力觸之怒
T1911_.46.0102a19: 壯。煩惱臥伏如有如無。道場懺悔觀陰界
T1911_.46.0102a20: 入。如觸睡師子哮吼震地。若不識者則能
T1911_.46.0102a21: 牽人作大重罪。非唯止觀不成更増長惡
T1911_.46.0102a22: 業。墜黒闇坑無能勉出。爲是義故須觀
T1911_.46.0102a23: 煩惱境也。觀此爲四。一略明其相。二明因
T1911_.46.0102a24: 縁三明治異。四修止觀。初明相者。先釋
T1911_.46.0102a25: 名。煩惱是昏煩之法惱亂心神。又與心作
T1911_.46.0102a26: 煩令心得惱。即是見思利鈍。此一往分數。
T1911_.46.0102a27: 五鈍何必是貪瞋。如諸蠕動實不推理。而
T1911_.46.0102a28: &T074132;張鬐怒目自大。底下凡劣何甞執見。
T1911_.46.0102a29: 行住坐臥恒起我心。故知五鈍非無利也。
T1911_.46.0102b01: 五利豈唯見惑。何甞無恚欲耶。當知利鈍
T1911_.46.0102b02: 之名通於見思。今約位分之令不相濫。
T1911_.46.0102b03: 若未發禪來雖有世智推理辯聰見想
T1911_.46.0102b04: 猶弱。所有十使同屬於鈍。從因定發見見
T1911_.46.0102b05: 心猛盛。所有十使從強受名皆屬於利。如
T1911_.46.0102b06: 兩學人一得法意爲諍則強。一得語言爲
T1911_.46.0102b07: 諍則弱。得語如無禪得意如發定。若發
T1911_.46.0102b08: 定已而起見惑如下所觀。若未發定而起
T1911_.46.0102b09: 煩惱。正是今所觀也。若利中有鈍。見諦但
T1911_.46.0102b10: 斷於利鈍猶應在。毘曇人謂利上之鈍名
T1911_.46.0102b11: 背上使。見諦斷時正利既去背使亦去。思惟
T1911_.46.0102b12: 亦如是。若開此利鈍爲八萬四千。今但束
T1911_.46.0102b13: 爲四分。三毒偏發爲三分。若等縁三境名
T1911_.46.0102b14: 等分。三毒偏起是覺觀而非多。三毒等起名
T1911_.46.0102b15: 覺觀多。若少若多悉名散動倶能障定
T1911_.46.0102b16: 記是報散動則不障定經云。從滅定出入
T1911_.46.0102b17: 散心中。散心中還入諸定。散不障定即此
T1911_.46.0102b18: 義也。成論人云。散兼無知癡能障定。若爾。
T1911_.46.0102b19: 散兼瞋欲何不障定耶。今釋別有意。如上
T1911_.46.0102b20: 棄蓋中説。但煩惱之相廣不可盡。若具分別
T1911_.46.0102b21: 妨於觀門。法華云。二十年中常令除糞。糞
T1911_.46.0102b22: 即煩惱汚穢法也。棄之若盡得一日之價。若
T1911_.46.0102b23: 住分別多少終不得直。今觀煩惱糞求智
T1911_.46.0102b24: 慧錢。非欲分別見思相也。若爾。五百羅漢
T1911_.46.0102b25: 何以分別。爲持佛法作衆導首。通種種難
T1911_.46.0102b26: 須廣分別。今正入道力所未暇。亦於觀非
T1911_.46.0102b27: 急。但總知四分糞穢勤而棄之。若從空入
T1911_.46.0102b28: 假時當委悉分別。復次利鈍合各束爲四
T1911_.46.0102b29: 分。同是界内共二乘斷名通煩惱也。若界
T1911_.46.0102c01: 外四分二乘不斷名別煩惱。若作相關何
T1911_.46.0102c02: 得離通有別。通惑爲枝別惑爲本。得眞
T1911_.46.0102c03: 智斷枝得中智斷本。若作不思議者。
T1911_.46.0102c04: 界内煩惱即是菩提。何得非是別惑。已如
T1911_.46.0102c05: 前説。二明煩惱起之因縁。因縁有三如後
T1911_.46.0102c06: 説。起相有四。深而不利利而不深。亦深亦
T1911_.46.0102c07: 利不深不利。第四句即屬通途果報惑相。尋
T1911_.46.0102c08: 常相係。故言非深非利也。三句起動異常。
T1911_.46.0102c09: 即屬煩惱發相也。發時深重不可禁止。觸
T1911_.46.0102c10: 境彌増無能遮制。是爲深相。數數發起起
T1911_.46.0102c11: 輒深重。故名爲利利而不深深而不利。準
T1911_.46.0102c12: 此可知。因縁者。一習因種子。二業力撃作。
T1911_.46.0102c13: 三魔所扇動。習者。無量劫來煩惱重積。種子
T1911_.46.0102c14: 成就薫習相續。如駛水流順之不覺其疾。
T1911_.46.0102c15: 概之則知奔猛。行人任煩惱流沿生死海。
T1911_.46.0102c16: 都不覺知。若修道品泝諸有流。煩惱嵬起。
T1911_.46.0102c17: 唯當勤勉特出曉夜兼功耳。業者。無量劫來
T1911_.46.0102c18: 惡行成就。如負怨責。那得令汝修道出離。
T1911_.46.0102c19: 故惡業卓起。破壞觀心。使善法不立。如河
T1911_.46.0102c20: 湉靜不覺流浪。暴風卒至波如連山。若放
T1911_.46.0102c21: 擲帆柁壞在斯須。一心正前後行船得免。
T1911_.46.0102c22: 魔者。若作魔行是其民屬。故不動亂。若行
T1911_.46.0102c23: 道出界去此投彼。十軍攝擒。故深利之惑
T1911_.46.0102c24: 欻然而至。如大海水雖無風流。摩竭吸水
T1911_.46.0102c25: 萬物奔趣不可力拒。專稱佛名乃得脱耳。
T1911_.46.0102c26: 若就火爲譬者。抖擻如習風扇如業膏投
T1911_.46.0102c27: 如魔。魔業如下説。觀習動煩惱是今所觀
T1911_.46.0102c28: 也。三治法不同者。小乘治有五。對轉不轉兼
T1911_.46.0102c29: 具。此五共治四分煩惱。障道起如下業境
T1911_.46.0103a01: 。對治者。一分煩惱即有三種。合成十二。
T1911_.46.0103a02: 對此亦有十二。如對寇設陣。是名對治。
T1911_.46.0103a03: 轉治者。如不淨是貪欲對治而非其宜。應
T1911_.46.0103a04: 以淨觀得脱轉修慈心。念以淨法安樂豈
T1911_.46.0103a05: 加穢辱。是名轉治。若瞋人教不淨。癡人教
T1911_.46.0103a06: 思惟邊無邊。掉散教用智慧分別。此是病
T1911_.46.0103a07: 不轉而治轉。皆名轉治。若藥病倶轉。亦名
T1911_.46.0103a08: 轉治。亦是對治不轉治者。病雖轉治終不
T1911_.46.0103a09: 轉。宜修此法但以此治。治轉不轉病故
T1911_.46.0103a10: 名不轉治。兼治者病兼藥亦兼。如貪欲兼
T1911_.46.0103a11: 瞋不淨須帶慈心。病兼一二藥亦兼一二。
T1911_.46.0103a12: 是名兼治。具治者具用上法共治一病。是
T1911_.46.0103a13: 名小乘先用五治後用諦智。乃得入眞。大
T1911_.46.0103a14: 乘明治非對非兼等。名第一義治。如阿竭
T1911_.46.0103a15: 陀藥能治衆病。小乘多用三悉檀爲治。大
T1911_.46.0103a16: 乘多用第一義悉檀爲治也。空無生中誰是
T1911_.46.0103a17: 煩惱誰是能治。尚無煩惱何物而轉。既無
T1911_.46.0103a18: 所轉亦不兼具。但以無生一方遍治一切
T1911_.46.0103a19: 也。此極略須善取意也。四修止觀者。還爲
T1911_.46.0103a20: 十意。初簡思議境者。一念欲覺初起甚微。
T1911_.46.0103a21: 不即遮止遂漸増長。爲欲事故貪引無道。
T1911_.46.0103a22: 乃至四重五逆。是名煩惱生地獄界。爲欲
T1911_.46.0103a23: 因縁不知慚恥魯扈觝突。無復禮義亡失
T1911_.46.0103a24: 人種。是名貪欲生畜生界。又爲欲因縁慳
T1911_.46.0103a25: 惜守護亦慳他家。是名貪欲生餓鬼界。爲
T1911_.46.0103a26: 欲因縁而生嫉妬。猜忌防擬常欲勝他。百
T1911_.46.0103a27: 方鴆陷令彼退負。是名貪欲生修羅界。又
T1911_.46.0103a28: 欲因縁深愛現樂以禮婚娉。毎存撙節符
T1911_.46.0103a29: 順仁義。爲未來欲樂而持五戒。是名貪欲
T1911_.46.0103b01: 生人界。又欲起時鄙人欲麁希求天欲。勤
T1911_.46.0103b02: 修十善防止純熟。任運不起。是觀貪欲生
T1911_.46.0103b03: 六天界。又觀欲心棄呵清淨能發禪定。是
T1911_.46.0103b04: 色天無色天界。又觀欲是集。集方招苦。厭
T1911_.46.0103b05: 此苦集而修出要。是聲聞界。若觀欲是無
T1911_.46.0103b06: 明爲無明欲而造諸行輪環無際。若止於
T1911_.46.0103b07: 欲無明行等皆止。是爲縁覺界。若觀欲是
T1911_.46.0103b08: 而起慈悲而行於捨怖畏無常。乃至
T1911_.46.0103b09: 觀欲是癡等。是六度界。若觀欲本自不起。
T1911_.46.0103b10: 今亦不住將亦不滅。欲即是空空即涅槃。是
T1911_.46.0103b11: 爲通教界。又觀欲心有無量相。集既非一
T1911_.46.0103b12: 苦亦無量。知根欲性皆因欲心分別具足。
T1911_.46.0103b13: 是爲別教界。其餘三分煩惱出生諸法亦復
T1911_.46.0103b14: 如是。次第生一切法。是名思議境也。不思
T1911_.46.0103b15: 議境者。如無行云。貪欲即是道恚癡亦如
T1911_.46.0103b16: 是。如是三法中具一切佛法。如是四分雖
T1911_.46.0103b17: 即是道復不得隨隨之將人向惡道。復不
T1911_.46.0103b18: 得斷斷之成増上慢。不斷癡愛起諸明
T1911_.46.0103b19: 脱。乃名爲道。不住調伏不住不調伏。住
T1911_.46.0103b20: 不調伏是愚人相。住於調伏是聲聞法。所
T1911_.46.0103b21: 以者何。凡夫貪染隨順四分。生死重積狠戻
T1911_.46.0103b22: 難馴。故名不調。二乘怖畏生死如爲怨
T1911_.46.0103b23: 逐。速出三界。阿羅漢者名爲不調。三界惑
T1911_.46.0103b24: 盡無惑可調。如是不調名之爲調。焦種不
T1911_.46.0103b25: 生根敗無用。菩薩不爾。於生死而有勇。
T1911_.46.0103b26: 於涅槃而不味。勇於生死無生而生。不
T1911_.46.0103b27: 爲生法所汚。如花在泥如醫療病。不味
T1911_.46.0103b28: 涅槃知空不空不爲空法所證。如鳥飛
T1911_.46.0103b29: 空不住於空。不斷煩惱而入涅槃。不斷
T1911_.46.0103c01: 五欲而淨諸根。即是不住調伏不住不調
T1911_.46.0103c02: 伏意。今末代癡人聞菴羅果甘甜可口。即
T1911_.46.0103c03: 碎其核甞之甚苦。果種甘味一切皆失。無
T1911_.46.0103c04: 智慧故刻核太過亦復如是。聞非調伏非
T1911_.46.0103c05: 不調伏。亦不礙調伏亦不礙不調伏。以不
T1911_.46.0103c06: 礙故名無礙道。以無礙故灼然淫泆。公行
T1911_.46.0103c07: 非法無片羞恥。與諸禽獸無相異也。此是
T1911_.46.0103c08: 噉鹽太過鹹渇成病。經云。貪著無礙法是
T1911_.46.0103c09: 人去佛遠。譬如天與地。大經云。言我修無
T1911_.46.0103c10: 相則非修無相。此人行於非道欲望通達
T1911_.46.0103c11: 佛道。還自壅塞同於凡鄙。是住不調非不
T1911_.46.0103c12: 住也。復有行人聞不住調伏不住不調
T1911_.46.0103c13: 伏。怖畏二邊深自競持。欲修中智斷破二
T1911_.46.0103c14: 邊。是人不能即貪欲是道。斷貪欲已方
T1911_.46.0103c15: 云是道。此乃住調伏心非不住也。北方備
T1911_.46.0103c16: 此兩失。又初學中觀斷於貪欲不能得
T1911_.46.0103c17: 益。放心行不調事。初一行之薄得片益。自
T1911_.46.0103c18: 此已後常行不息。亦無復益行之不改。
T1911_.46.0103c19: 以己先益化他令行。又引經爲證。受化之
T1911_.46.0103c20: 徒但貪欲樂無纖芥道益。崩騰耽湎遂成
T1911_.46.0103c21: 風俗。汚辱戒律陵穢三寶。周家傾蕩佛法
T1911_.46.0103c22: 皆由此來。是住不調及住於調。何關不
T1911_.46.0103c23: 住調與不調。是名大礙何關無礙。是増
T1911_.46.0103c24: 長非道何關佛道。如是調與不調皆名不
T1911_.46.0103c25: 調。何以故。悉是凡情非賢聖行。今言。不住
T1911_.46.0103c26: 調伏不住不調伏。不住非調伏非不調伏。
T1911_.46.0103c27: 不住亦調伏亦不調伏。亦住調伏亦住不
T1911_.46.0103c28: 調伏。亦住非調伏非不調伏。亦住亦調伏亦
T1911_.46.0103c29: 不調伏。何以故。煩惱即空故不住不調伏。
T1911_.46.0104a01: 煩惱即假故不住調伏。煩惱即中故不住
T1911_.46.0104a02: 亦調伏亦不調伏。雙照煩惱故。不住非調
T1911_.46.0104a03: 伏非不調伏。雖不住調不調等。而實住調
T1911_.46.0104a04: 不調等。雖實住調不調等。而實不住調不
T1911_.46.0104a05: 調等。何以故。不偏觀一句故。一句即諸句。
T1911_.46.0104a06: 一切法趣貪欲故。貪欲是諸法所都故。用
T1911_.46.0104a07: 此意歴一切句。所謂計貪欲是有名住不
T1911_.46.0104a08: 調伏。計之爲無住於調伏。如是等自在説
T1911_.46.0104a09: 云云。如是體達名爲無礙道。一切無礙人一
T1911_.46.0104a10: 道出生死。云何出耶。有時體達貪欲畢竟清
T1911_.46.0104a11: 淨無累無染。猶如虚空。豁出生死。是名
T1911_.46.0104a12: 住調伏得益。或時縱心觀此貪欲本末因
T1911_.46.0104a13: 縁。幾種是病幾種是藥。如和須蜜多入離
T1911_.46.0104a14: 欲際度脱衆生。作是觀時豁出生死。是名
T1911_.46.0104a15: 住不調得益。或時二倶非故得益。或時倶
T1911_.46.0104a16: 觀得益。如是善巧應住不應住。自他倶益。
T1911_.46.0104a17: 於菩薩法無所損減。以四悉檀而自斟酌。
T1911_.46.0104a18: 如喜根爲諸居士説巧度法。皆得無生忍。
T1911_.46.0104a19: 勝意比丘行拙度法無所克獲。後遊聚落
T1911_.46.0104a20: 聞貪欲即道而瞋喜根。云何爲他説障道
T1911_.46.0104a21: 法。作擯未成喜根爲説偈。即便身陷。菩薩
T1911_.46.0104a22: 知其不信會墮地獄。是故強説作後世因。
T1911_.46.0104a23: 巧觀悉檀若自若他若近若遠。住調伏不
T1911_.46.0104a24: 調等。皆當無失。不住調不調等亦皆無
T1911_.46.0104a25: 失。若不得四悉檀意。若住不住自織愛網
T1911_.46.0104a26: 起他譏慢。自礙礙他非無礙也。若一念煩
T1911_.46.0104a27: 惱心起。具十界百法不相妨礙。雖多不有
T1911_.46.0104a28: 雖一不無。多不積一不散。多不異一不
T1911_.46.0104a29: 同。多即一一即多。經云。闇中樹影闇故不
T1911_.46.0104b01: 見。天眼能見。是爲闇中有明。智障甚盲闇。
T1911_.46.0104b02: 是爲明中有闇。亦如初燈與闇共住。如是
T1911_.46.0104b03: 明闇不相妨礙亦不相破。何以故。世間現
T1911_.46.0104b04: 見室内然燈。不知向闇去至何處。若燈滅
T1911_.46.0104b05: 者闇法復來。來無本源去無足跡。闇既如
T1911_.46.0104b06: 此。明亦復然。求闇無闇明無所破。求明
T1911_.46.0104b07: 無明闇無所蓋。雖無明闇破蓋宛然。不
T1911_.46.0104b08: 受不著。不念不分別新起者名不受。舊起
T1911_.46.0104b09: 者名不著。不内取名不念。不外取名不
T1911_.46.0104b10: 分別。妙慧朗然。以是義故。名不思議不相
T1911_.46.0104b11: 妨不相除。若世智燈滅闇惑更來。若中道智
T1911_.46.0104b12: 光常住不動。如神珠常照闇則不來。觀煩
T1911_.46.0104b13: 惱闇即大智明。顯佛菩提惑則不來也。準
T1911_.46.0104b14: 上陰入境可知。如是觀時追傷己過廣
T1911_.46.0104b15: 愍衆生。何以故。理非明闇。以迷惑故起苦
T1911_.46.0104b16: 集闇。解治法故有道滅明。約闇故悲。約明
T1911_.46.0104b17: 故慈。大誓之心與境倶起。爲滿願故須立
T1911_.46.0104b18: 要行。行之要者莫先止觀。四分煩惱體之
T1911_.46.0104b19: 即空。名體眞止入空觀也。觀諸煩惱藥病
T1911_.46.0104b20: 等法。名隨縁止入假觀。觀諸煩惱同眞際。
T1911_.46.0104b21: 名息二邊止入中道觀。善巧安心修此三
T1911_.46.0104b22: 止三觀。成一心三眼三智也。若眼智未開
T1911_.46.0104b23: 破障令遍。觀四分煩惱念念三假。非自他
T1911_.46.0104b24: 共離單複具足見思不生。知病識藥無知不
T1911_.46.0104b25: 生。非眞非縁無明不生。横竪破遍。於即空
T1911_.46.0104b26: 中翻構苦集。是名知塞。於苦集中達即
T1911_.46.0104b27: 是空。是名知通。於諸法藥翻構爲病。是名
T1911_.46.0104b28: 知塞。於諸病法即能知藥。是名知通。翻
T1911_.46.0104b29: 法性爲無明。名之爲塞。無明轉即變爲明。
T1911_.46.0104c01: 名之爲通。又觀煩惱而修道品。四分心起
T1911_.46.0104c02: 即汚穢五陰。一陰無量陰。受想行識亦復無
T1911_.46.0104c03: 量。諸陰即空。凡夫倒破小枯樹成。諸陰即假。
T1911_.46.0104c04: 二乘倒破大榮樹成。諸陰即中。廢枯榮教。二
T1911_.46.0104c05: 邊寂滅入大涅槃。乃至開三解脱入清涼
T1911_.46.0104c06: 池也。若遮障重當修助道。既解惑相持便
T1911_.46.0104c07: 應索援。外貪欲起以不淨助。内貪欲起以
T1911_.46.0104c08: 背捨助。内外貪欲起以勝處助。違法瞋起
T1911_.46.0104c09: 衆生慈助。順法瞋起法縁慈助。戲論瞋起無
T1911_.46.0104c10: 縁慈助。計斷常起三世因縁助。計我人起
T1911_.46.0104c11: 二世因縁助。計性實起一念因縁助。明利覺
T1911_.46.0104c12: 起數息助。沈昏覺起觀息助。半沈半明覺起
T1911_.46.0104c13: 隨息助。助道強故能開闢涅槃門。於未開
T1911_.46.0104c14: 頃或得一種解心或得一種禪定。當熟思
T1911_.46.0104c15: 量。草木瓦礫勿妄持謂是瑠璃珠。若謂即
T1911_.46.0104c16: 是者。何煩惱滅。見耶思耶塵沙耶無明耶。諸
T1911_.46.0104c17: 位全無。謬謂即是猶如鼠喞。若言空空如
T1911_.46.0104c18: 空鳥空。未識次位觀行相似全未相應。
T1911_.46.0104c19: 濫叨上位所以成怪。若内外障起當好安
T1911_.46.0104c20: 忍。忍若不過敗壞菩薩。安忍不動薩埵可
T1911_.46.0104c21: 成。即獲償賜似道禪慧。得是償時莫生法
T1911_.46.0104c22: 愛。愛妨眞道。若無頂墮自在無礙如風行
T1911_.46.0104c23: 空。位入銅輪破無明惑成無生忍。得一
T1911_.46.0104c24: 大車高廣僕從而侍衞之。乘是寶乘直至
T1911_.46.0104c25: 道場。是名四分煩惱具足一切佛法。亦名
T1911_.46.0104c26: 行於非道通達佛道。亦名煩惱是菩提。亦
T1911_.46.0104c27: 名不斷煩惱而入涅槃。廣説有三十六句。
T1911_.46.0104c28: 須先立四句。謂不斷煩惱。不入涅槃。斷
T1911_.46.0104c29: 煩惱。入涅槃。亦斷亦不斷亦入亦不入。非
T1911_.46.0105a01: 斷非不斷非入非不入。初句謂凡夫。次謂
T1911_.46.0105a02: 無學人。三謂學人。四謂理是。是爲根本四
T1911_.46.0105a03: 句。句句各開四。初句四者。謂不斷不入。斷
T1911_.46.0105a04: 不入。亦斷亦不斷不入。非斷非不斷不
T1911_.46.0105a05: 入。初謂起惡凡夫。二謂得禪外道。三謂
T1911_.46.0105a06: 得禪起見外道。四謂無記人。次句四者。謂
T1911_.46.0105a07: 斷入。不斷入。亦斷亦不斷入。非斷非不斷
T1911_.46.0105a08: 入。初謂析法無學。二謂體法無學。三謂析
T1911_.46.0105a09: 體兩學人。後謂眞理性冥。即是入也。第三四
T1911_.46.0105a10: 句者。亦斷亦不斷亦入亦不入。斷亦入亦不
T1911_.46.0105a11: 入。不斷亦入亦不入。非斷非不斷亦入亦
T1911_.46.0105a12: 不入。初謂析體兩學人。二謂析法學人三
T1911_.46.0105a13: 謂體法學人。四謂通學無學人眞理也。第
T1911_.46.0105a14: 四四句者。非斷非不斷非入非不入。斷非
T1911_.46.0105a15: 入非不入。不斷非入非不入。亦斷亦不斷
T1911_.46.0105a16: 非入非不入。初謂凡聖等理。二謂析法聖
T1911_.46.0105a17: 理。三謂體法聖理。四謂析體學人理。此説
T1911_.46.0105a18: 十六句。就根本四句合二十句入涅槃。又十
T1911_.46.0105a19: 六句出涅槃。初根本四句者。謂不斷煩惱
T1911_.46.0105a20: 不出涅槃。斷煩惱出涅槃。亦斷亦不斷
T1911_.46.0105a21: 煩惱。亦出亦不出。非斷非不斷。非出非不
T1911_.46.0105a22: 出。一一句各四句初四句者。不斷煩惱不
T1911_.46.0105a23: 出涅槃。不斷煩惱出涅槃。不斷煩惱亦
T1911_.46.0105a24: 出亦不出不斷煩惱非出非不出。一謂
T1911_.46.0105a25: 體法二乘。二謂體法出假菩薩。三謂體法亦
T1911_.46.0105a26: 空亦假菩薩。四謂體法眞理。第二四句者。
T1911_.46.0105a27: 斷煩惱出。斷煩惱不出。斷煩惱亦出亦
T1911_.46.0105a28: 不出。斷煩惱非出非不出。一謂析法無學
T1911_.46.0105a29: 輔佛益衆生。二謂析法無學即入滅者。三
T1911_.46.0105b01: 謂析法學人自利利他者。四謂眞理。第三
T1911_.46.0105b02: 四句者。亦斷亦不斷亦出亦不出。亦斷亦不
T1911_.46.0105b03: 斷出。亦斷亦不斷不出。亦斷亦不斷非出
T1911_.46.0105b04: 非不出。初句謂兼用析體入空菩薩。二句
T1911_.46.0105b05: 謂兼用析體出假菩薩。三句謂兼用析體
T1911_.46.0105b06: 二乘。四句謂體法冥眞之理。第四四句者。
T1911_.46.0105b07: 非斷非不斷非出非不出。非斷非不斷
T1911_.46.0105b08: 出。非斷非不斷不出。非斷非不斷亦出
T1911_.46.0105b09: 亦不出。初句謂體理。二句謂體法出假菩
T1911_.46.0105b10: 薩。三句謂體法二乘。四句謂體法入空菩
T1911_.46.0105b11: 薩。若各立出入兩根本八句者。即成四十
T1911_.46.0105b12: 句。若合根本爲四句者。即成三十六句。問。
T1911_.46.0105b13: 三十六止在三藏與通。亦得作別圓耶。
T1911_.46.0105b14: 答。體法意無所不該。若更別説者。約別圓
T1911_.46.0105b15: 四門更分別之。根本四句者。不斷不入空
T1911_.46.0105b16: 門也。斷入有門也。亦斷亦不斷亦入亦不
T1911_.46.0105b17: 入。亦空亦有門也。非斷非不斷非入非不
T1911_.46.0105b18: 入。即非空非有門也。於一一門各更四者。
T1911_.46.0105b19: 不斷不入世界悉檀也。不斷入爲人悉檀
T1911_.46.0105b20: 也。不斷亦入亦不入對治悉檀也。不斷非
T1911_.46.0105b21: 入非不入第一義悉檀也。又更於一門還
T1911_.46.0105b22: 作四門。謂不斷不入謂空門也。不斷入
T1911_.46.0105b23: 謂有門也。不斷亦入亦不入。謂亦空亦有
T1911_.46.0105b24: 門也。不斷非入非不入。謂非空非有門
T1911_.46.0105b25: 也。此一門既可解。餘三門各各分別例可
T1911_.46.0105b26: 解。依四門入涅槃既如此。出涅槃十六
T1911_.46.0105b27: 門云何。謂不斷不出。不斷出。不斷亦出亦
T1911_.46.0105b28: 不出。不斷非出非不出。初謂空門。二謂
T1911_.46.0105b29: 有門。三謂亦空亦有門。四謂非空非有門。
T1911_.46.0105c01: 一門四句如此。餘三門可解。三十六四十準
T1911_.46.0105c02: 前可知。此則遍該小大析體之意也。若得
T1911_.46.0105c03: 此意例一切法亦應如是。問。若如法觀
T1911_.46.0105c04: 佛。涅槃與般若。是三則一相。涅槃既明三
T1911_.46.0105c05: 十六句。般若復云何。答。若涅槃既即是般若
T1911_.46.0105c06: 者。何俟更問。今當重説。諸法生般若生。諸
T1911_.46.0105c07: 法不生般若不生。諸法亦生亦不生。般若
T1911_.46.0105c08: 亦生亦不生。諸法非生非不生。般若非生
T1911_.46.0105c09: 非不生。根本四句也。初句更開四者。諸法
T1911_.46.0105c10: 生般若生。諸法生般若不生。諸法生般若
T1911_.46.0105c11: 亦生亦不生。諸法生般若非生非不生。初句
T1911_.46.0105c12: 謂俗境發道種智般若二謂俗境發一切
T1911_.46.0105c13: 智般若。三句謂俗境雙發兩般若。四謂俗
T1911_.46.0105c14: 境發一切種智般若。第二四句者。諸法不生
T1911_.46.0105c15: 般若不生。諸法不生般若生。諸法不生般若
T1911_.46.0105c16: 亦生亦不生。諸法不生般若非生非不生。
T1911_.46.0105c17: 初句謂眞境發一切智般若。二句謂眞境
T1911_.46.0105c18: 發道種智般若。三句謂眞境雙發兩般若。
T1911_.46.0105c19: 四句謂眞境發中道智般若。第三四句者。
T1911_.46.0105c20: 謂諸法亦生亦不生。般若亦生亦不生。諸
T1911_.46.0105c21: 法亦生亦不生。般若生。諸法亦生亦不生。
T1911_.46.0105c22: 般若不生。諸法亦生亦不生。般若非生非
T1911_.46.0105c23: 不生。初句兩境雙發二智。二謂兩境共發
T1911_.46.0105c24: 俗智。三謂兩境共發眞智。四謂兩境共發
T1911_.46.0105c25: 中智。第四四句者。諸法非生非不生。般若
T1911_.46.0105c26: 非生非不生。諸法非生非不生。般若生。諸
T1911_.46.0105c27: 法非生非不生。般若不生諸法非生非不
T1911_.46.0105c28: 生般若亦生亦不生。初謂中境發中智。二
T1911_.46.0105c29: 謂中境發俗智。三謂中境發眞智。四謂中
T1911_.46.0106a01: 境雙發二智。已説十六句竟。次説般若生
T1911_.46.0106a02: 諸法生。般若生諸法不生。般若生諸法亦
T1911_.46.0106a03: 生亦不生。般若生諸法非生非不生。初謂
T1911_.46.0106a04: 道智照俗境。二謂道智照眞境。三謂道智
T1911_.46.0106a05: 照兩境。四謂道智照中境。次明般若不生
T1911_.46.0106a06: 諸法不生般若不生諸法生。般若不生諸
T1911_.46.0106a07: 法亦生亦不生。般若不生諸法非生非不
T1911_.46.0106a08: 生。此明眞智照諸境義。準前可知也。次
T1911_.46.0106a09: 明般若亦生亦不生開四句。此明道種眞智
T1911_.46.0106a10: 等照四境云云次明般若非生非不生。中
T1911_.46.0106a11: 道智照四境可知云云。是爲十六。就根本
T1911_.46.0106a12: 合成三十六句。問。法身復云何。答。般若既
T1911_.46.0106a13: 即是法身何俟更問。若欲分別可以意
T1911_.46.0106a14: 知。不煩文也。又法報應化四身爲本。於一
T1911_.46.0106a15: 一身起四身。謂從法身起報。起應起化。
T1911_.46.0106a16: 具起三。餘身亦如是。是爲十六身。又從四
T1911_.46.0106a17: 身入一身。身身亦如是。復有十六。合前根
T1911_.46.0106a18: 本是爲三十六身。身身倶是法界。故倶能
T1911_.46.0106a19: 起。故倶能入云云○第三觀病患境者。夫有
T1911_.46.0106a20: 身即是病。四蛇性異。水火相違。鴟梟共棲
T1911_.46.0106a21: 蟒鼠同穴。毒器重擔諸苦之藪。四國爲隣更
T1911_.46.0106a22: 互侵毀。力均則暫和乘虚則呑併。四大休否
T1911_.46.0106a23: 此喩可知。諸佛問訊法云。少病少惱。佛同
T1911_.46.0106a24: 人法。人既有病權不得無。但言少耳。病有
T1911_.46.0106a25: 二義。一因中實病。二果上權病。若偃臥毘
T1911_.46.0106a26: 耶託疾興教。因以身疾訓示凡俗斥小
T1911_.46.0106a27: 呵大。乃共文殊廣明因疾三種調伏。廣明
T1911_.46.0106a28: 果疾四種慰喩。又如來寄滅談常因病説
T1911_.46.0106a29: 力。皆是權巧入病法門引諸病惱。如此權
T1911_.46.0106b01: 病非今所觀。今所觀者業報生身。四蛇動作
T1911_.46.0106b02: 廢修聖道。若能觀察彌益用心。上智利根
T1911_.46.0106b03: 解前安忍。則於病境通達不勞重論。爲不
T1911_.46.0106b04: 解者今更分別。如躃大樹萬斧便倒。如
T1911_.46.0106b05: 琢巨石億下乃穿。故重説也夫長病遠行是
T1911_.46.0106b06: 禪定大障。若身染疾失所修福起無量罪。
T1911_.46.0106b07: 經云。破壞浮嚢發撤橋梁忘失正念。病故
T1911_.46.0106b08: 毀戒如破浮嚢。破禪定如撤橋梁。起邪
T1911_.46.0106b09: 倒心惜膿血臭身破清淨法身名忘失正
T1911_.46.0106b10: 念。爲是義故。應觀病患境復次有人平健
T1911_.46.0106b11: 悠悠徙倚懈怠若病急時更轉用心能辦衆
T1911_.46.0106b12: 事。又機宜不同悟應在病。即是四悉檀因
T1911_.46.0106b13: 縁應須病患境也。觀病爲五。一明病相。
T1911_.46.0106b14: 二病起因縁三明治法。四損益。五明止觀。
T1911_.46.0106b15: 一病相者。若善醫術巧知四大。上醫聽聲。
T1911_.46.0106b16: 中醫相色。下醫診脈。今不須精判醫法但
T1911_.46.0106b17: 略知而已。夫脈法關醫道不可言具。略示
T1911_.46.0106b18: 五藏病相。若脈洪直肝病相。輕浮是心病相。
T1911_.46.0106b19: 尖鋭衝刺肺病相。如連珠腎病相。沈重遲緩
T1911_.46.0106b20: 脾病相。委細如體治家説。若身體苦重。堅結
T1911_.46.0106b21: 疼痛。枯痺痿瘠。是地大病相。若虚腫脹胮是
T1911_.46.0106b22: 水大病相。若擧身洪熱骨節酸楚嘘吸頓乏。
T1911_.46.0106b23: 是火大病相。若心懸忽怳。懊悶忘失。是風大
T1911_.46.0106b24: 病相。又面無光澤手足無汗。是肝病相。面
T1911_.46.0106b25: 青皅是心病相。面梨黒是肺病相。身無氣
T1911_.46.0106b26: 力是腎病相。體澁如麥糠是脾病相。若肝
T1911_.46.0106b27: 上有白物令眼睛疼赤脈曼成白翳。或眼
T1911_.46.0106b28: 睛破或上下生瘡。或觸風冷涙出。或痒或剌
T1911_.46.0106b29: 痛。或睛凹觸事多瞋。是肺害於肝而生此
T1911_.46.0106c01: 病。可用呵氣治之。若心淡熱手脚逆冷。心
T1911_.46.0106c02: 悶少力脣口燥裂。臍下結癥熱食不下。冷
T1911_.46.0106c03: 食逆心眩懊喜眠。多忘心瘇。頭眩口訥背胛
T1911_.46.0106c04: 急。四支煩疼心勞體蒸熱。状似瘧。或作癥
T1911_.46.0106c05: 結或作水僻眼如布絹中視見近不見
T1911_.46.0106c06: 遠。是腎害於心可用吹呼治之。若肺脹
T1911_.46.0106c07: 胸塞兩脅下痛。兩肩胛疼似負重。頭項急喘
T1911_.46.0106c08: 氣麁大。唯出不入。遍體生瘡喉痒如蟲咽
T1911_.46.0106c09: 吐不得喉或生瘡牙關強。或發風。鼻中膿
T1911_.46.0106c10: 血出。眼闇鼻莖疼。鼻中生肉氣不通不別
T1911_.46.0106c11: 香臭。是心害肺成病。或飮冷水食熱食相
T1911_.46.0106c12: 觸成病。可用嘘氣治之。若百脈不流節節
T1911_.46.0106c13: 疼痛。體腫耳聾鼻塞腰痛。背強心腹脹滿。上
T1911_.46.0106c14: 氣胸塞四支沈重。面黒痩胞急痛悶。或淋或
T1911_.46.0106c15: 尿道不利脚膝逆冷。是脾害於腎。又其病鬼
T1911_.46.0106c16: 如竈君。無頭無面一來掩人。可用&T073050;
T1911_.46.0106c17: 治之。若體面上風痒&T028777;&T028777;通身痒悶。是肝害
T1911_.46.0106c18: 於脾。其色籠桶或如小兒撃櫪。或如旋風團
T1911_.46.0106c19: 欒轉。可用&T005526;氣治之。又若多惛惛是肝中
T1911_.46.0106c20: 無魂。多忘失前後是心中無神。若多恐怖
T1911_.46.0106c21: 癲病。是肺中無魄。若多悲笑。是腎中無志。
T1911_.46.0106c22: 若多迴惑。是脾中無意。若多悵怏。是陰中無
T1911_.46.0106c23: 精。此名六神病相。二明病起因縁有六。一
T1911_.46.0106c24: 四大不順故病。二飮食不節故病。三坐禪不
T1911_.46.0106c25: 調故病。四鬼神得便五魔所爲。六業起故病。
T1911_.46.0106c26: 四大不順者。行役無時強健擔負。棠觸寒
T1911_.46.0106c27: 熱外熱助火。火強破水。是増火病。外寒助
T1911_.46.0106c28: 水水増害火。是爲水病。外風助氣氣吹火
T1911_.46.0106c29: 火動水。是爲風病。或三大増害於地。名等
T1911_.46.0107a01: 分病。或身分増害三大。亦是等分。屬地病。
T1911_.46.0107a02: 此四既動衆惱競生。二飮食不節亦能作病。
T1911_.46.0107a03: 如薑桂辛物増火。蔗蜜甘冷増水。梨増風
T1911_.46.0107a04: 膏膩増地。胡瓜爲熱病而作因縁。即是噉
T1911_.46.0107a05: 不安之食。食者須別其性。若食食已入腹鎖
T1911_.46.0107a06: 化。麁者爲糞尿細者融鎖。從腰三孔溜入
T1911_.46.0107a07: 四支。清變爲血潤澤一身。如塵得水。若身
T1911_.46.0107a08: 血不充枯癖焦減。濁者變爲脂膏。故諸根減
T1911_.46.0107a09: 而成垢。新諸根凝而成肉。又身火在下消
T1911_.46.0107a10: 生藏。令飮食化溜通變一身。世諺云。欲得
T1911_.46.0107a11: 老壽當温足露首。若身火在上。又噉不安
T1911_.46.0107a12: 身食。則有病惱。次食五味増損五藏者。酸
T1911_.46.0107a13: 味増肝而損脾。苦味増心而損肺。辛味増
T1911_.46.0107a14: 肺而損肝。鹹味増腎而損心。甜味増脾而
T1911_.46.0107a15: 損腎。若知五藏有妨。宜禁其損而噉其
T1911_.46.0107a16: 増。以意斟酌。三坐禪不節。或倚壁柱衣服。
T1911_.46.0107a17: 或大衆未出而臥。其心慢怠魔得其便。使
T1911_.46.0107a18: 人身體背瘠骨節疼痛。名爲注病最難治
T1911_.46.0107a19: 也。次數息不調。多令人痁癖筋脈攣縮。若
T1911_.46.0107a20: 發八觸用息違觸成病。八觸者。心與四大
T1911_.46.0107a21: 合則有四正體觸。復有四依觸合成八觸。
T1911_.46.0107a22: 重如沈下輕如上升。冷如氷室。熱如火舍。
T1911_.46.0107a23: 澁如挽逆滑如磨脂。軟如無骨麁如糠肌。
T1911_.46.0107a24: 此八觸四上四下。入息順地大而重。出息
T1911_.46.0107a25: 順風大而輕。又入息順水大而冷。出息順
T1911_.46.0107a26: 火大而熱。又入息順地大而澁。出息順風
T1911_.46.0107a27: 大而滑。又入息順水大而軟。出息順火大
T1911_.46.0107a28: 而麁。若發重觸而數出息。與觸相違即便
T1911_.46.0107a29: 成病。餘例可知。又但用止無方便成病者。
T1911_.46.0107b01: 若常止心於下多動地病。常止心於上多
T1911_.46.0107b02: 動風病。若常止心急撮多動火病。若常止
T1911_.46.0107b03: 心寛緩多動水病。次用觀不調偏僻成病
T1911_.46.0107b04: 者。初託胎時以思心起感召其母。母即思
T1911_.46.0107b05: 五色聲香味觸等。一毫氣動爲水水爲血。血
T1911_.46.0107b06: 爲肉肉成五根五藏。今坐禪人思觀多損五
T1911_.46.0107b07: 藏成病。若縁色多動肝。縁聲多動腎。縁
T1911_.46.0107b08: 香多動肺。縁味多動心。縁觸多動脾。復
T1911_.46.0107b09: 次眼縁青多動肝。縁赤多動心。縁白多動
T1911_.46.0107b10: 肺。縁黒多動腎。縁黄多動脾。耳縁呼喚
T1911_.46.0107b11: 多動肝。縁語多動心。縁哭多動肺。縁吟多
T1911_.46.0107b12: 動腎。縁歌多動脾。鼻縁臊多動肝。縁焦多
T1911_.46.0107b13: 動心。縁腥多動肺。縁臭多動腎。縁香多
T1911_.46.0107b14: 動脾。舌縁醋多動肝。縁苦多動心。縁辛多
T1911_.46.0107b15: 動肺。縁鹹多動腎。縁甜多動脾。身縁堅
T1911_.46.0107b16: 多動肝。縁煖多動心。縁輕多動肺。縁冷
T1911_.46.0107b17: 多動腎。縁重多動脾。此乃五藏相生。縁之
T1911_.46.0107b18: 過分以致於病。若就相剋者。縁白色多剋
T1911_.46.0107b19: 肝。縁黒多剋心。縁赤多剋肺。縁黄多剋
T1911_.46.0107b20: 腎。縁青多剋脾。餘聲等例可知。若五藏病
T1911_.46.0107b21: 隱密難知。坐禪及夢占之。若禪及夢多見
T1911_.46.0107b22: 青色青人獸師子虎狼。而生怖畏則是肝病。
T1911_.46.0107b23: 若禪及夢多見赤色火起。赤人獸赤刀仗。赤
T1911_.46.0107b24: 少男女親附抱持。或父母兄弟等生喜生畏
T1911_.46.0107b25: 者。即是心病。下去例隨色驗之。又觀僻動
T1911_.46.0107b26: 四大者。若觀境不定。或縁此或縁彼心即
T1911_.46.0107b27: 成諍。諍故亂風起成風病。如御嬰兒行但
T1911_.46.0107b28: 任之而已。急牽望速達即爲患也。又專專
T1911_.46.0107b29: 守一境。起希望心報風熱勢不盡成熱病。
T1911_.46.0107c01: 又觀境心生時謂滅。滅時謂生。心相違致
T1911_.46.0107c02: 痒痛成地病。又不味所觀境而強爲之。水
T1911_.46.0107c03: 大増成水病。四鬼病者。四大五藏非鬼。鬼
T1911_.46.0107c04: 非四大五藏。若入四大五藏。是名鬼病。若
T1911_.46.0107c05: 言無鬼病者。邪巫一向作鬼治有時得
T1911_.46.0107c06: 差。若言無四大病者。醫方一向作湯藥治
T1911_.46.0107c07: 有時得差。有一國王鬼病在空處。屡被針
T1911_.46.0107c08: 殺。鬼王自來住在心上。針者拱手。故知亦
T1911_.46.0107c09: 有鬼病矣。鬼亦不漫病人。良由人邪念種
T1911_.46.0107c10: 種事。或望知吉凶。兜醯羅鬼作種種變。青
T1911_.46.0107c11: 黄等色從五根入。則意地邪解能知吉凶。
T1911_.46.0107c12: 或知一身一家一村一國吉凶事。此非聖知
T1911_.46.0107c13: 也。若不治之久久則殺人。五魔病者與鬼
T1911_.46.0107c14: 亦不異。鬼但病身殺身。魔則破觀心。破法
T1911_.46.0107c15: 身慧命。起邪念想奪人功徳。與鬼爲異亦
T1911_.46.0107c16: 由行者於坐禪中。邪念利養。魔現種種衣
T1911_.46.0107c17: 服飮食七珍雜物。即領受歡喜。入心成病。
T1911_.46.0107c18: 此病難治下治中當説。六業病者。或專是先
T1911_.46.0107c19: 世業。或今世破戒動先世業。業力成病。還
T1911_.46.0107c20: 約五根知有所犯。若殺罪之業是肝眼病。
T1911_.46.0107c21: 飮酒罪業是心口病。婬罪業是腎耳病妄語
T1911_.46.0107c22: 罪業是脾舌病。若盜罪業是肺鼻病。毀五戒
T1911_.46.0107c23: 業則有五藏五根病起。業謝乃差。若今生持
T1911_.46.0107c24: 戒亦動業成病。故云。若有重罪頭痛得
T1911_.46.0107c25: 除。應地獄重受人中輕償。此是業欲謝故
T1911_.46.0107c26: 病也。夫業病多種。腫滿黄虚。凡諸病患須細
T1911_.46.0107c27: 心尋檢。知病根源然後用治也。三明治法
T1911_.46.0107c28: 宜對不同。若行役食飮而致患者。此須方
T1911_.46.0107c29: 藥調養即差。若坐禪不調而致患者。此還
T1911_.46.0108a01: 須坐禪。善調息觀乃可差耳。則非湯藥所
T1911_.46.0108a02: 宜。若鬼魔二病此須深觀行力。及大神呪
T1911_.46.0108a03: 乃得差耳。若業病者。當内用觀力外須懺
T1911_.46.0108a04: 悔。乃可得差。衆治不同宜善得其意。不
T1911_.46.0108a05: 可操刀把刃而自毀傷也。今約坐禪略
T1911_.46.0108a06: 示六治。一止。二氣。三息。四假想。五觀心。六
T1911_.46.0108a07: 方術。用止治者。温師云。繋心在臍中如
T1911_.46.0108a08: 豆大。解衣諦了取相。後閉目合口齒擧舌
T1911_.46.0108a09: 向腭。令氣調恂。若心外馳。攝之令還。若念
T1911_.46.0108a10: 不見復解衣看之。熟取相貎還如前。此能
T1911_.46.0108a11: 治諸病亦能發諸禪。作此觀時亦有無量
T1911_.46.0108a12: 相貎。或痛如針刺。或急如繩牽。或痒如蟲
T1911_.46.0108a13: 噉。或冷如水灌。或熱如火炙。如是諸觸起
T1911_.46.0108a14: 時。一心精進無令退墮。若免此觸能發諸
T1911_.46.0108a15: 禪。若神意寂然即是電光定相。此尚能得禪。
T1911_.46.0108a16: 況不能愈疾。所以繋心在臍者。息從臍
T1911_.46.0108a17: 出。還入至臍。出入以臍爲限。能易悟無
T1911_.46.0108a18: 常。復次人託胎時識神始與血合。帶系在
T1911_.46.0108a19: 臍臍能連持。又是諸腸胃源。尋源能見不
T1911_.46.0108a20: 淨能止貪欲。若四念處觀臍能成身念處
T1911_.46.0108a21: 門。若作六妙門臍是止門。兼能入道故多
T1911_.46.0108a22: 用之。正用治病者。丹田是氣海。能鎖呑萬
T1911_.46.0108a23: 病。若止心丹田則氣息調和。故能愈疾。即
T1911_.46.0108a24: 此意也。又有師言。上氣。胸滿。兩脅痛。背膂
T1911_.46.0108a25: 急。肩井痛。心熱懊。痛煩不能食。心瘇。臍下
T1911_.46.0108a26: 冷。上熱下冷。陰陽不和。氣嗽。右十二病。皆
T1911_.46.0108a27: 止丹田。丹田去臍下二寸半。或痛切者。移
T1911_.46.0108a28: 心向三里。痛又不除。移向兩脚大拇指爪
T1911_.46.0108a29: 横文上。以差爲度。頭痛。眼睛赤疼。脣口熱。
T1911_.46.0108b01: 繞鼻胞子。腹卒痛。兩耳聾。頸項強。右六病
T1911_.46.0108b02: 兩脚間須安置境界以心縁之。須臾水腹
T1911_.46.0108b03: 脹急痛但一心注境。若心悶當小息。小可
T1911_.46.0108b04: 更起倚重作前法。若覺小除彌須用治法。
T1911_.46.0108b05: 若因此腰脚急痛。即想兩脚下作一丈坑。
T1911_.46.0108b06: 移前境界置坑底。以心主之自當差。要
T1911_.46.0108b07: 在靜室。又常止心於足者。能治一切病。何
T1911_.46.0108b08: 故爾。五識在頭。心多上縁。心使風風動火。
T1911_.46.0108b09: 火融水水潤身。是故上分調而下分亂。以
T1911_.46.0108b10: 致諸病。或脚足攣癖等。又五藏如蓮華靡靡
T1911_.46.0108b11: 向下。識多上縁。氣強衝府藏翻破成病。心
T1911_.46.0108b12: 若縁下吹火下溜。飮食鎖化五藏順也。止
T1911_.46.0108b13: 心於足最爲良治。今常用屡有深益。以此
T1911_.46.0108b14: 治他往往皆驗。蒋呉毛等即是其人。又隨諸
T1911_.46.0108b15: 病處諦心止之。不出三日無有異縁。無
T1911_.46.0108b16: 不得差。何故爾。如門開則來風閉扇則
T1911_.46.0108b17: 靜。心縁外境如開門。止心痛處如閉扇。
T1911_.46.0108b18: 理數然也。又心如王病如賊。心安此處賊
T1911_.46.0108b19: 則散壞。又未必一向止心病處。如皇帝祕
T1911_.46.0108b20: 法云。天地二氣交合各有五行。金木水火土
T1911_.46.0108b21: 如循環。故金化而水生。水流而木榮。木動而
T1911_.46.0108b22: 火明。火炎而土貞。此則相生。火得水而滅
T1911_.46.0108b23: 光。水遇土而不行。土値木而腫瘡。木遭金
T1911_.46.0108b24: 而折傷。此則相剋也。如金剋木肺強而肝
T1911_.46.0108b25: 弱。當止心於肺攝取白氣肝病則差。餘四
T1911_.46.0108b26: 藏可解。又用止治四大者。若急止治水寛
T1911_.46.0108b27: 止治火。止頂治地止足治風。二用氣治
T1911_.46.0108b28: 者。謂吹呼&T073050;呵嘘&T005526;。皆於脣吻吐納轉側
T1911_.46.0108b29: 牙舌。徐詳運心帶想作氣。若冷用吹如吹
T1911_.46.0108c01: 火法。熱用呼。百節疼痛用&T073050;亦治風。若煩
T1911_.46.0108c02: 脹上氣用呵。若痰癊用嘘若勞倦用&T005526;。六
T1911_.46.0108c03: 氣治五藏者。呵治肝。呼吹治心。嘘治肺。
T1911_.46.0108c04: &T073050;治腎。&T005526;治脾。又六氣問治一藏。藏有冷
T1911_.46.0108c05: 用吹。有熱用呼。有痛用&T073050;。有煩滿用呵。
T1911_.46.0108c06: 有痰用嘘。有乏倦用&T005526;。餘四藏亦如是。
T1911_.46.0108c07: 又口吹去冷鼻徐内温。安詳而入勿令衝
T1911_.46.0108c08: 突。於一上坐。七過爲之。然後安心。安心
T1911_.46.0108c09: 少時更復用氣。此是用治意。若平常吐穢
T1911_.46.0108c10: 一兩即足。口呼去熱。鼻内清涼。口&T073050;去痛
T1911_.46.0108c11: 除風。鼻内安和。口呵去煩。下氣散痰者。
T1911_.46.0108c12: 想胸痰。上分隨口出。下分隨息溜。故不須
T1911_.46.0108c13: 鼻中補也。嘘去滿脹鼻内安鎖。&T005526;去勞之
T1911_.46.0108c14: 鼻内和補。細心出内勿令過分。善能斟酌
T1911_.46.0108c15: 増損得宜。非唯自能治病亦能濟他。三用
T1911_.46.0108c16: 息爲治者。夫色心相依而息。譬樵火相藉
T1911_.46.0108c17: 而煙瞻煙清濁知樵臊濕。察息強軟驗身
T1911_.46.0108c18: 健病。若身行風横起。則痛痒成病。何暇用
T1911_.46.0108c19: 心。須急治之。先須識息有四伴。有聲曰
T1911_.46.0108c20: 風守之則散。結滯曰氣守之則結。出入不
T1911_.46.0108c21: 盡曰喘守之則勞。不聲不滯出入倶盡曰
T1911_.46.0108c22: 息守之則定。當求靜處結跏平身正直。
T1911_.46.0108c23: 縱任身體散誕四支。布置骨解。當令關
T1911_.46.0108c24: 節相應。不倚不曲緩帶轉側調適以左手
T1911_.46.0108c25: 置右手上。大指纔令相詣。縱放頬車。小小
T1911_.46.0108c26: 開口四五過長吐氣。次漸平頭徐徐閉目。
T1911_.46.0108c27: 勿令眼臉太急。常使籠籠然後用息也。用
T1911_.46.0108c28: 息治八觸相違病者。若因重觸成地大病。
T1911_.46.0108c29: 偏用出息治之。若發輕觸成風病。偏用
T1911_.46.0109a01: 入息治之。若發冷觸成水病。偏用出息
T1911_.46.0109a02: 治之。若發熱觸成火病。偏用入息治之。
T1911_.46.0109a03: 餘亦如是。若得調和正等隨意而用。此用
T1911_.46.0109a04: 常所數息非作別息也。次別運十二息
T1911_.46.0109a05: 者。謂上下焦滿増長滅壞冷煖衝持和補。此
T1911_.46.0109a06: 十二息帶假想心。所以者何。若初念入胎即
T1911_.46.0109a07: 有報息。隨母氣息兒漸長大。風路滑成。兒
T1911_.46.0109a08: 息出入不復隨母。生在異處各各有息。名
T1911_.46.0109a09: 報息。依息者依心而起。如瞋欲時氣息隆
T1911_.46.0109a10: 盛。此名依息也。前六氣就報息帶想。今
T1911_.46.0109a11: 十二息就依息帶想。故不同前也。前明
T1911_.46.0109a12: 縁五色爲五藏病者。此則依藏爲病。故
T1911_.46.0109a13: 用今依息治之。上息治沈重地病。下息治
T1911_.46.0109a14: 虚懸風病。焦息治脹滿。滿息治枯瘠。増長
T1911_.46.0109a15: 息能生長四大。外道服氣。祇應服此生
T1911_.46.0109a16: 長之氣耳。滅壞息散諸癊膜。冷息治熱。
T1911_.46.0109a17: 煖息治冷。衝息治癥結腫毒。持息治掉動
T1911_.46.0109a18: 不安。補息補虚乏。和息通融四大。作諸
T1911_.46.0109a19: 息時各隨心想皆令成就。細知諸病用諸
T1911_.46.0109a20: 息。勿謬用也。四假想治者。前氣息中兼帶
T1911_.46.0109a21: 用想。今專以假想爲治。如辯師治癭法。
T1911_.46.0109a22: 如患癥人用針法。如阿含中用煖蘇治
T1911_.46.0109a23: 勞損法。如呑蛇法云云五觀心治者。不帶
T1911_.46.0109a24: 想息直觀於心。内外推求。心不可得。病來
T1911_.46.0109a25: 偪誰誰受病者。六方術治者。術事不知則
T1911_.46.0109a26: 遠。知之則近。如治咽法。如治齒法。如
T1911_.46.0109a27: 捻大指治肝等云云。術事淺近體多貢幻。
T1911_.46.0109a28: 非出家人所須。元不須學。學須急棄。若
T1911_.46.0109a29: 修四三昧。泡脆之身損増無定。借用治病
T1911_.46.0109b01: 身安道存亦應無嫌。若用邀名射利喧動
T1911_.46.0109b02: 時俗者。則是魔幻魔僞。急棄急棄。三十六
T1911_.46.0109b03: 獸嬈人者。應三遍誦呪曰
T1911_.46.0109b04:   波提陀 毘耶多 那摩那 吉利波
T1911_.46.0109b05: 阿違婆 推摩陀 難陀羅 憂陀摩
T1911_.46.0109b06: 吉利摩 毘利吉
T1911_.46.0109b07: 遮陀摩。初得細心。外境觸心驚擲。於是氣
T1911_.46.0109b08: 上腹滿。胸煩頭痛悶。此是六神遍身遊戲。
T1911_.46.0109b09: 因驚擲失守。外有惡神入身奪其住處。
T1911_.46.0109b10: 故使如此。若治之法。閉口蹙鼻不令氣
T1911_.46.0109b11: 出。待氣遍身然後放氣令長遠。從頭至足
T1911_.46.0109b12: 遍身皆作出想。牽之令盡。如是三遍。然
T1911_.46.0109b13: 後誦
T1911_.46.0109b14:   支波晝 烏蘇波晝 浮流波晝 牽氣波
T1911_.46.0109b15:
T1911_.46.0109b16: 三遍竟。然後調息從一至十。命出入息
T1911_.46.0109b17: 言。阿那波那。阿晝波晝。病即差也。若赤痢
T1911_.46.0109b18: 白痢。卒中惡。面青。眼反。脣黒。不別人者。
T1911_.46.0109b19: 以手痛捻丹田。須臾即差。又隨身上有痛
T1911_.46.0109b20: 處。手杖痛打病處至四五十。此復何意。夫
T1911_.46.0109b21: 諸病無非心作。心有憂愁思慮邪氣得入。
T1911_.46.0109b22: 今以痛偪之則不暇横想。邪氣去病除也。
T1911_.46.0109b23: 四明損益。損益皆有漸頓。若用息太過。五
T1911_.46.0109b24: 藏頓翻者。即雖未翻漸就増劇。以至頓翻
T1911_.46.0109b25: 者。若人巧修豁然頓益者。即雖與病相持。
T1911_.46.0109b26: 後當漸愈者。如服湯藥年月將漸乃得其
T1911_.46.0109b27: 益。内治亦然。若心利病輕心利病重。心鈍
T1911_.46.0109b28: 病輕心鈍病重。致有漸頓不同也。夫世間
T1911_.46.0109b29: 醫藥費財用工。又苦澁難服多諸禁忌。將
T1911_.46.0109c01: 養惜命者死計將餌。今無一文之費。不廢
T1911_.46.0109c02: 半日之功。無苦口之憂恣意飮噉。而人皆
T1911_.46.0109c03: 不肯行之。庸者不別貨。韻高和寡。吾甚
T1911_.46.0109c04: 傷之。能具十法必有良驗。一信。二用。乃至
T1911_.46.0109c05: 第十識遮障。信是道元。佛法初門。如治癩
T1911_.46.0109c06: 人信血是乳。敬駱駝骨是眞舍利。決信此
T1911_.46.0109c07: 法能治此病。不生狐疑。信而不用於己
T1911_.46.0109c08: 無益。如執利劍不用擬賊。翻爲彼害。
T1911_.46.0109c09: 不用亦爾。何意須勤。初中後夜朝暮專精。
T1911_.46.0109c10: 以得汗爲度。鑚火中息火難可得。不勤
T1911_.46.0109c11: 亦爾。何謂爲恒。恒用治法念念在縁而不
T1911_.46.0109c12: 動亂。何謂別病。別病因起如上所説。若
T1911_.46.0109c13: 不識病浪行治法不相主對。於事無益。
T1911_.46.0109c14: 何謂方便。善巧用治吐納得所。運想成就
T1911_.46.0109c15: 不失其宜。如琴弦緩急輾轉軫柱。輕重手
T1911_.46.0109c16: 指聲韻方調。何謂爲久。若用未益。不計
T1911_.46.0109c17: 日月習不休廢。何謂知取捨。益則勤用
T1911_.46.0109c18: 損則改治。何謂知將護。善識禁忌行來飮
T1911_.46.0109c19: 食不使觸之。何謂識遮障。用益勿&T005178;
T1911_.46.0109c20: 未益勿疑謗。向人説者未差不差。差已更
T1911_.46.0109c21: 發。更治不差。設差倍功。若能十法具足。用
T1911_.46.0109c22: 上諸治益定無疑。我當爲汝保任此事。終
T1911_.46.0109c23: 不虚也
T1911_.46.0109c24: 摩訶止觀卷第八
T1911_.46.0109c25:
T1911_.46.0109c26:
T1911_.46.0109c27:
T1911_.46.0109c28:
T1911_.46.0109c29:
Footnote:
 
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