SAT DB

T1915_.46.0462a04:
T1915_.46.0462a05: No.1915
T1915_.46.0462a06: 天台止觀有四本。一曰圓頓止觀。大師於
T1915_.46.0462a07: 荊州玉泉寺説。章安記爲十卷。二曰漸次
T1915_.46.0462a08: 止觀。在瓦官寺説。弟子法愼記。本三十卷。
T1915_.46.0462a09: 章安治定爲十卷。今禪波羅蜜是。三曰不
T1915_.46.0462a10: 定止觀。即陳尚書令毛喜請大師出。有一
T1915_.46.0462a11: 卷。今六妙門是。四曰小止觀。即今文是。大
T1915_.46.0462a12: 師爲俗兄陳鍼出。寔大部之梗概。入道之
T1915_.46.0462a13: 樞機。曰止觀。曰定慧。曰寂照。曰明靜。皆
T1915_.46.0462a14: 同出而異名也。若夫窮萬法之源底。考諸
T1915_.46.0462a15: 佛之修證。莫若止觀。天台大師靈山親承。
T1915_.46.0462a16: 承止觀也。大蘇妙悟。悟止觀也。三昧所修。
T1915_.46.0462a17: 修止觀也。縱辯而説。説止觀也。故曰。説己
T1915_.46.0462a18: 心中所行法門。則知台教宗部雖繁。要歸
T1915_.46.0462a19: 不出止觀。舍止觀不足以明天台道。不足
T1915_.46.0462a20: 以議天台教。故入道者不可不學。學者不
T1915_.46.0462a21: 可不修。奈何叔世寡薄馳走聲利。或膠固
T1915_.46.0462a22: 於名相。或混肴於闇證。其書雖存。而止觀
T1915_.46.0462a23: 之道蔑聞於世。得不爲之痛心疾首哉。今
T1915_.46.0462a24: 以此書命工鏤板。將使聞者見者。皆植大
T1915_.46.0462a25: 乘縁種。況有修有證者。則其利尚可量耶。
T1915_.46.0462a26: 予因對校乃爲叙云。時紹聖二年仲秋朔。
T1915_.46.0462a27: 餘杭郡釋元照序
T1915_.46.0462a28:
T1915_.46.0462a29:
T1915_.46.0462b01:
T1915_.46.0462b02:

T1915_.46.0462b03:

修習止觀坐禪法要

一曰童蒙止觀
亦名小止觀

T1915_.46.0462b04: 　天台山修禪寺沙門智顗述　
T1915_.46.0462b05:   諸惡莫作。衆善奉行。自淨其意。是諸佛
T1915_.46.0462b06: 教
T1915_.46.0462b07: 若夫泥洹之法。入乃多途論其急要。不出止
T1915_.46.0462b08: 觀二法。所以然者。止乃伏結之初門。觀是斷
T1915_.46.0462b09: 惑之正要。止則愛養心識之善資。觀則策發
T1915_.46.0462b10: 神解之妙術。止是禪定之勝因。觀是智慧之
T1915_.46.0462b11: 由藉。若人成就定慧二法。斯乃自利利人法
T1915_.46.0462b12: 皆具足。故法華經云。佛自住大乘如其所得
T1915_.46.0462b13: 法定慧力莊嚴以此度衆生。當知此之二法
T1915_.46.0462b14: 如車之雙輪鳥之兩翼。若偏修習即墮邪倒。
T1915_.46.0462b15: 故經云。若偏修禪定福徳。不學智慧。名之曰
T1915_.46.0462b16: 愚。偏學知慧不修禪定福徳名之曰狂。狂愚
T1915_.46.0462b17: 之過雖小不同。邪見輪轉蓋無差別。若不均
T1915_.46.0462b18: 等此則行乖圓備。何能疾登極果。故經云。聲
T1915_.46.0462b19: 聞之人定力多故不見佛性。十住菩薩智慧
T1915_.46.0462b20: 力多。雖見佛性而不明了。諸佛如來定慧力
T1915_.46.0462b21: 等。是故了了見於佛性。以此推之。止觀豈非
T1915_.46.0462b22: 泥洹大果之要門。行人修行之勝路。衆徳圓
T1915_.46.0462b23: 滿之指歸。無上極果之正體也。若如是知者
T1915_.46.0462b24: 止觀法門實非淺。故欲接引始學之流輩。開
T1915_.46.0462b25: 矇冥而進道。説易行難。豈可廣論深妙。今
T1915_.46.0462b26: 略明十意。以示初心行人登正道之階梯。入
T1915_.46.0462b27: 泥洹之等級。尋者當愧爲行之難成。毋鄙斯
T1915_.46.0462b28: 文之淺近也。若心稱言旨於一眴間。則智斷
T1915_.46.0462b29: 難量神解莫測。若虚搆文言情乖所説。空延
T1915_.46.0462c01: 歳月取證無由。事等貧人數他財寶。於己何
T1915_.46.0462c02: 益者哉
T1915_.46.0462c03:   具縁第一訶欲第二棄蓋第三
T1915_.46.0462c04: 調和第四方便第五正修第六
T1915_.46.0462c05: 善發第七覺魔第八治病第九
T1915_.46.0462c06: 證果第十
T1915_.46.0462c07: 今略擧此十意。以明修止觀者。此是初心學
T1915_.46.0462c08: 坐之急要。若能善取其意而修習之。可以安
T1915_.46.0462c09: 心免難。發定生解證於無漏之聖果也
T1915_.46.0462c10:   具縁第一
T1915_.46.0462c11: 夫發心起行欲修止觀者。要先外具五縁。第
T1915_.46.0462c12: 一持戒清淨。如經中説。依因此戒。得生諸禪
T1915_.46.0462c13: 定及滅苦智慧。是故比丘應持戒清淨。然有
T1915_.46.0462c14: 三種行人。持戒不同。一者若人未作佛弟子
T1915_.46.0462c15: 時不造五逆。後遇良師教受三歸五戒爲佛
T1915_.46.0462c16: 弟子。若得出家受沙彌十戒。次受具足戒作
T1915_.46.0462c17: 比丘比丘尼。從受戒來清淨護持無所毀犯。
T1915_.46.0462c18: 是名上品持戒人也。當知是人修行止觀必
T1915_.46.0462c19: 證佛法。猶如淨衣易受染色。二者若人受得
T1915_.46.0462c20: 戒已。雖不犯重。於諸輕戒多所毀損。爲修定
T1915_.46.0462c21: 故即能如法懺悔。亦名持戒清淨能生定慧。
T1915_.46.0462c22: 如衣曾有垢膩若能浣淨染亦可著。三者若
T1915_.46.0462c23: 人受得戒已。不能堅心護持輕重諸戒。多所
T1915_.46.0462c24: 毀犯。依小乘教門即無懺悔四重之法。若依
T1915_.46.0462c25: 大乘教門猶可滅除。故經云。佛法有二種健
T1915_.46.0462c26: 人。一者不作諸惡。二者作已能悔。夫欲懺悔
T1915_.46.0462c27: 者。須具十法助成其懺。一者明信因果。二者
T1915_.46.0462c28: 生重怖畏。三者深起慚愧。四者求滅罪方法。
T1915_.46.0462c29: 所謂大乘經中明諸行法。應當如法修行。五
T1915_.46.0463a01: 者發露先罪。六者斷相續心。七者起護法心。
T1915_.46.0463a02: 八者發大誓願度脱衆生。九者常念十方諸
T1915_.46.0463a03: 佛。十者觀罪性無生。若能成就如此十法。莊
T1915_.46.0463a04: 嚴道場洗浣清淨著淨潔衣。燒香散花於三
T1915_.46.0463a05: 寶前如法修行。一七三七日。或一月三月。乃
T1915_.46.0463a06: 至經年專心懺悔。所犯重罪取滅方止。云何
T1915_.46.0463a07: 知重罪滅相。若行者如是至心懺悔時。自覺
T1915_.46.0463a08: 身心輕利得好瑞夢。或復覩諸。靈瑞異相。或
T1915_.46.0463a09: 覺善心開發。或自於坐中。覺身如雲如影。因
T1915_.46.0463a10: 是漸證得諸禪境界。或復豁然解悟心生善
T1915_.46.0463a11: 識法相。隨所聞經即知義趣。因是法喜心無
T1915_.46.0463a12: 憂悔。如是等種種因縁。當知即是破戒障道
T1915_.46.0463a13: 罪滅之相。從是已後堅持禁戒。亦名尸羅清
T1915_.46.0463a14: 淨。可修禪定。猶如破壞垢膩之衣。若能補治
T1915_.46.0463a15: 浣洗清淨猶可染著。若人犯重禁已恐障禪
T1915_.46.0463a16: 定。雖不依諸經修諸行法。但生重慚愧。於三
T1915_.46.0463a17: 寶前發露先罪。斷相續心。端身常坐。觀罪性
T1915_.46.0463a18: 空念十方佛。若出禪時即須至心燒香禮拜
T1915_.46.0463a19: 懺悔。誦戒及誦大乘經典。障道重罪自當漸
T1915_.46.0463a20: 漸消滅。因此尸羅清淨禪定開發。故妙勝定
T1915_.46.0463a21: 經云。若人犯重罪已。心生怖畏欲求除滅。若
T1915_.46.0463a22: 除禪定餘無能滅。是人應當在空閑處攝心
T1915_.46.0463a23: 常坐。及誦大乘經。一切重罪悉皆消滅。諸禪
T1915_.46.0463a24: 三昧自然現前。第二衣食具足者。衣法有三
T1915_.46.0463a25: 種。一者如雪山大士。隨得一衣蔽形即足。以
T1915_.46.0463a26: 不遊人間堪忍力成故。二者如迦葉常受頭
T1915_.46.0463a27: 陀法。但畜糞掃三衣不畜餘長。三者若多寒
T1915_.46.0463a28: 國土。及忍力未成之者。如來亦許三衣之外。
T1915_.46.0463a29: 畜百一等物。而要須説淨知量知足。若過貪
T1915_.46.0463b01: 求積聚則心亂妨道。次食法有四種。一者若
T1915_.46.0463b02: 上人大士。深山絶世。草果隨時得資身者。二
T1915_.46.0463b03: 者常行頭陀受乞食法。是乞食法。能破四種
T1915_.46.0463b04: 邪命。依正命自活。能生聖道故。邪命自活
T1915_.46.0463b05: 者。一下口食。二仰口食。三維口食。四方口
T1915_.46.0463b06: 食。邪命之相。如舍利弗爲青目女説。三者阿
T1915_.46.0463b07: 蘭若處。檀越送食。四者於僧中潔淨食。有此
T1915_.46.0463b08: 等食縁具足。名衣食具足。何以故。無此等縁
T1915_.46.0463b09: 則心不安隱於道有妨。第三得閑居靜處。閑
T1915_.46.0463b10: 者不作衆事名之爲閑。無憒鬧故名之爲靜。
T1915_.46.0463b11: 有三處可修禪定。一者深山絶人之處二者
T1915_.46.0463b12: 頭陀蘭若之處。離于聚落極近三四里。此則
T1915_.46.0463b13: 放牧聲絶無諸憒鬧。三者遠白衣住處清淨
T1915_.46.0463b14: 伽藍中。皆名閑居靜處。第四息諸縁務。有四
T1915_.46.0463b15: 意。一息治生縁務。不作有爲事業。二息人間
T1915_.46.0463b16: 縁務。不追尋俗人朋友親戚知識。斷絶人事
T1915_.46.0463b17: 往還。三息工巧技術縁務。不作世間工匠技
T1915_.46.0463b18: 術醫方。禁呪卜相書數算計等事。四息學問
T1915_.46.0463b19: 縁務。讀誦聽學等悉皆棄捨。此爲息諸縁務。
T1915_.46.0463b20: 所以者何。若多縁務。則行道事癈心亂難攝。
T1915_.46.0463b21: 第五近善知識。善知識有三。一外護善知識。
T1915_.46.0463b22: 經營供養善能將護行人不相惱亂。二者同
T1915_.46.0463b23: 行善知識。共修一道互相勸發不相擾亂。三
T1915_.46.0463b24: 者教授善知識。以内外方便禪定法門示教
T1915_.46.0463b25: 利喜。略明五種縁務竟
T1915_.46.0463b26:   訶欲第二
T1915_.46.0463b27: 所言訶欲者。謂五欲也。凡欲坐禪修習止觀。
T1915_.46.0463b28: 必須訶責。五欲者。是世間色聲香味觸。常能
T1915_.46.0463b29: 誑惑一切凡夫令生愛著。若能深知過罪。即
T1915_.46.0463c01: 不親近是名訶欲。一訶色欲者。所謂男女形
T1915_.46.0463c02: 貌端嚴。修目長眉朱唇素齒。及世間寶物。青
T1915_.46.0463c03: 黄赤白紅紫縹緑。種種妙色能令愚人見則
T1915_.46.0463c04: 生愛作諸惡業。如頻婆娑羅王。以色欲故身
T1915_.46.0463c05: 入敵國。在婬女阿梵波羅房中。優填王以色
T1915_.46.0463c06: 染故截五百仙人手足。如此等種種過罪。二
T1915_.46.0463c07: 訶聲欲者。所謂箜篌箏笛。絲竹金石音樂之
T1915_.46.0463c08: 聲。及男女歌詠讃誦等聲。能令凡夫聞即染
T1915_.46.0463c09: 著起諸惡業。如五百仙人雪山住。聞甄陀羅
T1915_.46.0463c10: 女歌聲。即失禪定心醉狂亂。如是等種種因
T1915_.46.0463c11: 縁。知聲過罪。三訶香欲者。所謂男女身香。世
T1915_.46.0463c12: 間飮食馨香及一切薫香等。愚人不了香相。
T1915_.46.0463c13: 聞即愛著開結使門。如一比丘在蓮華池邊。
T1915_.46.0463c14: 聞華香氣心生愛樂。池神即大訶責。何故偸
T1915_.46.0463c15: 我香氣。以著香故令諸結使臥者皆起。如是
T1915_.46.0463c16: 等種種因縁。知香過罪。四訶味欲者。所謂苦
T1915_.46.0463c17: 酸甘辛鹹淡等。種種飮食肴膳美味。能令凡
T1915_.46.0463c18: 夫心生染著起不善業。如一沙彌染著酪味。
T1915_.46.0463c19: 命終之後生在酪中受其蟲身。如是等種種
T1915_.46.0463c20: 因縁。知味過罪。五訶觸欲者。男女身分柔軟
T1915_.46.0463c21: 細滑。寒時體温熱時體涼。及諸好觸。愚人無
T1915_.46.0463c22: 智爲之沈沒起障道業。如一角仙。因觸欲故
T1915_.46.0463c23: 遂失神通。爲婬女騎頸。如是等種種因縁。知
T1915_.46.0463c24: 觸過罪。如上訶欲之法。出摩訶衍論中説。復
T1915_.46.0463c25: 云哀哉衆生常爲五欲所惱。而猶求之不已。
T1915_.46.0463c26: 此五欲者得之轉劇。如火益薪其焔轉熾。五
T1915_.46.0463c27: 欲無樂如狗噛枯骨。五欲増諍如鳥競肉。五
T1915_.46.0463c28: 欲燒人如逆風執炬。五欲害人如賤毒蛇。五
T1915_.46.0463c29: 欲無實如夢所得。五欲不久假借須臾如撃
T1915_.46.0464a01: 石火。智者思之亦如怨賊。世人愚惑貪著五
T1915_.46.0464a02: 欲至死不捨。後受無量苦惱。此五欲法與畜
T1915_.46.0464a03: 生同有。一切衆生常爲五欲所使。名欲奴僕。
T1915_.46.0464a04: 坐此弊欲沈墮三塗。我今修禪復爲障蔽。此
T1915_.46.0464a05: 爲大賊急當遠之。如禪經偈中説
T1915_.46.0464a06:     生死不斷絶貪欲嗜味故
T1915_.46.0464a07:     養寃入丘塚虚受諸辛苦
T1915_.46.0464a08:     身臭如死屍九孔流不淨
T1915_.46.0464a09:     如厠蟲樂糞愚人身無異
T1915_.46.0464a10:     智者應觀身不貪染世樂
T1915_.46.0464a11:     無累無所欲是名眞涅槃
T1915_.46.0464a12:     如諸佛所説一心一意行
T1915_.46.0464a13:     數息在禪定是名行頭陀
T1915_.46.0464a14: 棄蓋第三
T1915_.46.0464a15: 所言棄蓋者。謂五蓋也。一棄貪欲蓋。前説外
T1915_.46.0464a16: 五塵中生欲。今約内意根中生欲。謂行者端
T1915_.46.0464a17: 坐修禪。心生欲覺念念相續。覆蓋善心。令不
T1915_.46.0464a18: 生長覺已應棄。所以者何。如術婆伽欲心内
T1915_.46.0464a19: 發。尚能燒身。況復心生欲火而不燒諸善法。
T1915_.46.0464a20: 貪欲之人去道甚遠。所以者何。欲爲種種惱
T1915_.46.0464a21: 亂住處。若心著欲無由近道。如除蓋偈説
T1915_.46.0464a22:     入道慚愧人持鉢福衆生
T1915_.46.0464a23:     云何縱塵欲沈沒於五情
T1915_.46.0464a24:     已捨五欲樂棄之而不顧
T1915_.46.0464a25:     如何還欲得如愚自食吐
T1915_.46.0464a26:     諸欲求時苦得時多怖畏
T1915_.46.0464a27:     失時懷熱惱一切無樂處
T1915_.46.0464a28:     諸欲患如是以何能捨之
T1915_.46.0464a29:     得深禪定樂即不爲所欺
T1915_.46.0464b01: 二棄瞋恚蓋。瞋是失佛法之根本。墜惡道之
T1915_.46.0464b02: 因縁。法樂之寃家善心之大賊。種種惡口之
T1915_.46.0464b03: 府藏。是故行者於坐禪時思惟。此人現在惱
T1915_.46.0464b04: 我及惱我親。讃歎我寃。思惟過去未來亦如
T1915_.46.0464b05: 是。是爲九惱。故生瞋恨。瞋恨故生怨。以怨心
T1915_.46.0464b06: 生故便起心惱。彼如是瞋覺覆心。故名爲蓋。
T1915_.46.0464b07: 當急棄之無令増長。如釋提婆那以偈問佛
T1915_.46.0464b08:     何物殺安樂何物殺無憂
T1915_.46.0464b09:     何物毒之根呑滅一切善
T1915_.46.0464b10: 佛以偈答言
T1915_.46.0464b11:     殺瞋則安樂殺瞋則無憂
T1915_.46.0464b12:     瞋爲毒之根瞋滅一切善
T1915_.46.0464b13: 如是知已。當修慈忍以滅除之。令心清淨。三
T1915_.46.0464b14: 棄睡眠蓋。内心昏闇名爲睡。五情闇蔽放恣。
T1915_.46.0464b15: 支節委臥睡熟爲眠。以是因縁名爲睡眠。蓋
T1915_.46.0464b16: 能破今世後世實樂法心。及後世生天及涅
T1915_.46.0464b17: 槃樂。如是惡法最爲不善。何以故。諸餘蓋情
T1915_.46.0464b18: 覺故可除。睡眠如死無所覺識。以不覺故難
T1915_.46.0464b19: 可除滅。如佛諸菩薩訶睡眠弟子。偈曰
T1915_.46.0464b20:     汝起勿抱臭屍臥種種不淨假名人
T1915_.46.0464b21:     如得重病箭入體諸苦痛集安可眠
T1915_.46.0464b22:     如人被縛將去殺災害垂至安可眠
T1915_.46.0464b23:     結賊不滅害未除如共毒蛇同室居
T1915_.46.0464b24:     亦如臨陣兩刃間爾時云何安可眠
T1915_.46.0464b25:     眠爲大闇無所見日日欺誑奪人明
T1915_.46.0464b26:     以眠覆心無所見如是大失安可眠
T1915_.46.0464b27: 如是等種種因縁。訶睡眠蓋。警覺無常。減損
T1915_.46.0464b28: 睡眠。令無昏覆。若昏睡心重。當用禪鎭杖却
T1915_.46.0464b29: 之。四棄掉悔蓋。掉有三種。一者身掉。身好遊
T1915_.46.0464c01: 走諸雜戲謔。坐不暫安。二者口掉。好喜吟咏
T1915_.46.0464c02: 競諍是非。無益戲論世間語言等。三者心掉。
T1915_.46.0464c03: 心情放逸。縱意攀縁。思惟文藝世間才技諸
T1915_.46.0464c04: 惡覺觀等名爲心掉。掉之爲法破出家人。心
T1915_.46.0464c05: 如人攝心猶不能定。何況掉散。掉散之人如
T1915_.46.0464c06: 無鉤醉象穴鼻駱駝不可禁制。如偈説
T1915_.46.0464c07:     汝已剃頭著染衣執持瓦鉢行乞食
T1915_.46.0464c08:     云何樂著戲掉法放逸縱情失法利
T1915_.46.0464c09: 既失法利又失世樂。覺其過已當急棄之。悔
T1915_.46.0464c10: 者悔能成蓋。若掉無悔則不成蓋。何以故。掉
T1915_.46.0464c11: 時未在縁中故。後欲入定時方悔。前所作憂
T1915_.46.0464c12: 惱覆心故名爲蓋。但悔有二種。一者因掉後
T1915_.46.0464c13: 生悔如前所説。二者如作大重罪人常懷怖
T1915_.46.0464c14: 畏。悔箭入心堅不可拔。如偈説
T1915_.46.0464c15:     不應作而作應作而不作
T1915_.46.0464c16:     悔惱火所燒後世墮惡道
T1915_.46.0464c17:     若人罪能悔悔已莫復憂
T1915_.46.0464c18:     如是心安樂不應常念著
T1915_.46.0464c19:     若有二種悔若應作不作
T1915_.46.0464c20:     不應作而作是則愚人相
T1915_.46.0464c21:     不以心悔故不作而能作
T1915_.46.0464c22:     諸惡事已作不能令不作
T1915_.46.0464c23: 五棄疑蓋者。以疑覆心故。於諸法中不得信
T1915_.46.0464c24: 心。信心無故於佛法中空無所獲。譬如有人
T1915_.46.0464c25: 入於寶山。若無有手無所能取。然則疑過甚
T1915_.46.0464c26: 多未必障定。今正障定疑者有三種。一者疑
T1915_.46.0464c27: 自。而作是念我諸根闇鈍。罪垢深重非其人
T1915_.46.0464c28: 乎。自作此疑。定法終不得發。若欲修定勿當
T1915_.46.0464c29: 自輕。以宿世善根難測故。二者疑師。彼人威
T1915_.46.0465a01: 儀相貌如是。自尚無道何能教我。作是疑慢
T1915_.46.0465a02: 即爲障定。欲除之法如摩訶衍論中説。如臭
T1915_.46.0465a03: 皮嚢中金。以貪金故。不可棄其臭嚢。行者亦
T1915_.46.0465a04: 爾。師雖不清淨。亦應生佛想。三疑法。世人多
T1915_.46.0465a05: 執本心。於所受法不能即信敬心受行。若心
T1915_.46.0465a06: 生猶豫即法不染心。何以故。疑障之義如偈
T1915_.46.0465a07: 中説
T1915_.46.0465a08:     如人在岐路疑惑無所趣
T1915_.46.0465a09:     諸法實相中疑亦復如是
T1915_.46.0465a10:     疑故不勤求諸法之實相
T1915_.46.0465a11:     見疑從癡生惡中之惡者
T1915_.46.0465a12:     善不善法中生死及涅槃
T1915_.46.0465a13:     定實眞有法於中莫生疑
T1915_.46.0465a14:     汝若懷疑惑死王獄吏縛
T1915_.46.0465a15:     如師子摶鹿不能得解脱
T1915_.46.0465a16:     在世雖有疑當隨喜善法
T1915_.46.0465a17:     譬如觀岐道利好者應逐
T1915_.46.0465a18: 佛法之中信爲能入。若無信者雖在佛法終
T1915_.46.0465a19: 無所獲。如是種種因縁。覺知疑過當急棄之。
T1915_.46.0465a20: 問曰不善法廣塵數無量。何故但棄五法。答
T1915_.46.0465a21: 曰此五蓋中即具有三毒等分。四法爲根本。
T1915_.46.0465a22: 亦得攝八萬四千諸塵勞門。一貪欲蓋。即貪
T1915_.46.0465a23: 毒。二瞋恚蓋。即瞋毒。三睡眠及疑。此二法
T1915_.46.0465a24: 是癡毒。四掉悔即是等分攝合爲四分。煩惱
T1915_.46.0465a25: 一中有二萬一千。四中合爲八萬四千。是故
T1915_.46.0465a26: 除此五蓋。即是除一切不善之法。行者如是
T1915_.46.0465a27: 等種種因縁棄於五蓋。譬如負債得脱。重病
T1915_.46.0465a28: 得差。如饑餓之人得至豐國如於惡賊中得
T1915_.46.0465a29: 自免濟。安隱無患。行者亦如是。除此五蓋。其
T1915_.46.0465b01: 心安隱清涼快樂。如日月以五事覆翳煙塵
T1915_.46.0465b02: 雲霧羅睺阿修羅手障。則不能明照。人心五
T1915_.46.0465b03: 蓋亦復如是
T1915_.46.0465b04:   調和第四
T1915_.46.0465b05: 夫行者初學坐禪。欲修十方三世佛法者。應
T1915_.46.0465b06: 當先發大誓願。度脱一切衆生。願求無上佛
T1915_.46.0465b07: 道。其心堅固猶如金剛。精進勇猛不惜身命。
T1915_.46.0465b08: 若成就一切佛法終不退轉。然後坐中正念
T1915_.46.0465b09: 思惟一切諸法眞實之相。所謂善不善無記
T1915_.46.0465b10: 法。内外根塵妄識。一切有漏煩惱法。三界有
T1915_.46.0465b11: 爲生死因果法。皆因心有。故十地經云。三界
T1915_.46.0465b12: 無別有。唯是一心作。若知心無性則諸法不
T1915_.46.0465b13: 實。心無染著則一切生死業行止息。作是觀
T1915_.46.0465b14: 已。乃應如次起行修習也。云何名調和。今借
T1915_.46.0465b15: 近譬以況斯法。如世間陶師欲造衆器。先須
T1915_.46.0465b16: 善巧調泥。令使不彊不懦。然後可就輪繩。亦
T1915_.46.0465b17: 如彈琴前應調絃。令寛急得所。方可入弄出
T1915_.46.0465b18: 諸妙曲。行者修心亦復如是。善調五事必使
T1915_.46.0465b19: 和適。則三昧易生。有所不調多諸妨難。善根
T1915_.46.0465b20: 難發。一調食者。夫食之爲法。本欲資身進道。
T1915_.46.0465b21: 食若過飽則氣急。身滿百脈不通。令心閉塞
T1915_.46.0465b22: 坐念不安。若食過少則。身羸心懸意慮不固
T1915_.46.0465b23: 此二皆非得定之道。若食穢觸之物。令人心
T1915_.46.0465b24: 識昏迷。若食不宜之物則動宿病。使四大違
T1915_.46.0465b25: 反。此爲修定之初。須深愼之也。故經云身安
T1915_.46.0465b26: 則道隆。飮食知節量。常樂在空閑。心靜樂精
T1915_.46.0465b27: 進。是名諸佛教。二調睡眠者。夫眠是無明惑
T1915_.46.0465b28: 覆。不可縱之。若其眠寐過多非唯廢修聖法。
T1915_.46.0465b29: 亦復喪失功夫。而能令心闇昧善根沈沒。當
T1915_.46.0465c01: 覺悟無常調伏睡眠。令神氣清白念心明淨。
T1915_.46.0465c02: 如是乃可棲心聖境三昧現前。故經云。初夜
T1915_.46.0465c03: 後夜亦勿有廢。無以睡眠因縁。令一生空過
T1915_.46.0465c04: 無所得也。當念無常之火燒諸世間。早求自
T1915_.46.0465c05: 度勿睡眠也。三調身。四調息。五調心。此三應
T1915_.46.0465c06: 合用不得別説。但有初中後。方法不同是則
T1915_.46.0465c07: 入住出相有異也。夫初欲入禪調身者。行人
T1915_.46.0465c08: 欲入三昧調身之宜。若在定外行住進止。動
T1915_.46.0465c09: 靜運爲。悉須詳審。若所作麁獷則氣息隨麁。
T1915_.46.0465c10: 以氣麁故則心散難録。兼復坐時煩憒心不
T1915_.46.0465c11: 恬怡。身雖在定外亦須用意。逆作方便後入
T1915_.46.0465c12: 禪時。須善安身得所。初至繩床即須先安坐
T1915_.46.0465c13: 處。毎令安穩久久無妨。次當正脚。若半跏坐
T1915_.46.0465c14: 以左脚置右脚上。牽來近身。令左脚指與右
T1915_.46.0465c15: 髀齊。右脚指與左髀齊。若欲全跏即正右脚
T1915_.46.0465c16: 置左脚上。次解寛衣帶周正。不令坐時脱落。
T1915_.46.0465c17: 次當安手以左手掌置右手上。重累手相對
T1915_.46.0465c18: 頓置左脚上。牽來近身當心而安。次當正身
T1915_.46.0465c19: 先當挺動其身并諸支節。作七八反如似按
T1915_.46.0465c20: 摩法。勿令手足差異。如是已則端直。令脊骨
T1915_.46.0465c21: 勿曲勿聳。次正頭頸令鼻與臍相對。不偏不
T1915_.46.0465c22: 斜。不低不昻。平面正住。次當口吐濁氣吐氣
T1915_.46.0465c23: 之法開口放氣。不可令麁急。以之綿綿恣氣
T1915_.46.0465c24: 而出。想身分中百脈不通處。放息隨氣而出。
T1915_.46.0465c25: 閉口鼻納清氣。如是至三。若身息調和但一
T1915_.46.0465c26: 亦足。次當閉口唇齒纔相拄著。舌向上齶。次
T1915_.46.0465c27: 當閉眼纔令斷外光而已。當端身正坐。猶如
T1915_.46.0465c28: 奠石。無得身首四肢切爾搖動。是爲初入禪
T1915_.46.0465c29: 定調身之法。擧要言之。不寛不急是身調相。
T1915_.46.0466a01: 四初入禪調息法者。息有四種相。一風二喘
T1915_.46.0466a02: 三氣四息。前三爲不調相。後一爲調相。云何
T1915_.46.0466a03: 爲風相。坐時則鼻中息出入覺有聲是風也。
T1915_.46.0466a04: 云何喘相。坐時息雖無聲而出入結滯不通
T1915_.46.0466a05: 是喘相也。云何氣相。坐時息雖無聲亦不結
T1915_.46.0466a06: 滯而出入不細是氣相也。云何息相。不聲不
T1915_.46.0466a07: 結不麁。出入綿綿若存若亡。資神安隱情抱
T1915_.46.0466a08: 悦豫。此是息相也。守風則散。守喘則結。守氣
T1915_.46.0466a09: 則勞。守息即定。坐時有風喘氣三相。是名不
T1915_.46.0466a10: 調而用心者。復爲心患。心亦難定。若欲調之
T1915_.46.0466a11: 當依三法。一者下著安心。二者寛放身體。三
T1915_.46.0466a12: 者想氣。遍毛孔出入通同無障。若細其心令
T1915_.46.0466a13: 息微微然。息調則衆患不生。其心易定。是名
T1915_.46.0466a14: 行者初入定時調息方法。擧要言之。不澁不
T1915_.46.0466a15: 滑是調息相也。五初入定時調心者。有三義。
T1915_.46.0466a16: 一入二住三出。初入有二義。一者調伏亂想
T1915_.46.0466a17: 不令越逸。二者當令沈浮寛急得所。何等爲
T1915_.46.0466a18: 沈相。若坐時心中昏暗無所記録。頭好低垂。
T1915_.46.0466a19: 是爲沈相。爾時當繋念鼻端。令心住在縁中
T1915_.46.0466a20: 無分散意此可治沈。何等爲浮相。若坐時心
T1915_.46.0466a21: 好飄動身亦不安。念外異縁此是浮相。爾時
T1915_.46.0466a22: 宜安心向下。繋縁臍中制諸亂念。心即定住
T1915_.46.0466a23: 則心易安靜。擧要言之不沈不浮。是心調相。
T1915_.46.0466a24: 其定心亦有寛急之相。定心急病相者。由坐
T1915_.46.0466a25: 中攝心用念。因此入定是故上向。胸臆急痛
T1915_.46.0466a26: 當寛放其心想。氣皆流下患自差矣。若心寛
T1915_.46.0466a27: 病相者。覺心志散慢身好逶迤。或口中涎流
T1915_.46.0466a28: 或時闇晦。爾時應當歛身急念。令心住縁中。
T1915_.46.0466a29: 身體相持以此爲治心。有澁滑之相推之可
T1915_.46.0466b01: 知。是爲初入定調心方法。夫入定本是從麁
T1915_.46.0466b02: 入細。是以身既爲麁。息居其中。心最爲細
T1915_.46.0466b03: 靜。調麁就細令心安靜。此則入定初方便也。
T1915_.46.0466b04: 是名初入定時調二事也。二住坐中調三事
T1915_.46.0466b05: 者。行人當於一坐之時隨時長短。十二時或
T1915_.46.0466b06: 經一時。或至二三時。攝念用心。是中應須善
T1915_.46.0466b07: 識身息心三事調不調相。若坐時向雖調身
T1915_.46.0466b08: 竟。其身或寛或急或偏或曲或低或昻。身不
T1915_.46.0466b09: 端直。覺已隨正。令其安隱中無寛急。平直正
T1915_.46.0466b10: 住。復次一坐之中。身雖調和而氣不調和。不
T1915_.46.0466b11: 調和相者。如上所説。或風或喘。或復氣急。身
T1915_.46.0466b12: 中脹滿當用前法隨而治之。毎令息道綿綿
T1915_.46.0466b13: 如有如無。次一坐中身息雖調。而心或浮沈
T1915_.46.0466b14: 寛急不定。爾時若覺當用前法調令中適。此
T1915_.46.0466b15: 三事的無前後。隨不調者而調適之。令一坐
T1915_.46.0466b16: 之中。身息及心三事。調適無相乖越。和融不
T1915_.46.0466b17: 二此則能除宿患。妨障不生定道可剋。三出
T1915_.46.0466b18: 時調三事者。行人若坐禪將竟。欲出定時。應
T1915_.46.0466b19: 前放心異縁開口放氣。想從百脈隨意而散。
T1915_.46.0466b20: 然後微微動身。次動肩膊及手頭頸。次動二
T1915_.46.0466b21: 足悉令柔軟。次以手遍摩諸毛孔。次摩手令
T1915_.46.0466b22: 煖以揜兩眼。然後開之。待身熱稍歇。方可隨
T1915_.46.0466b23: 意出入。若不爾者坐或得住心。出既頓促則
T1915_.46.0466b24: 細法未散住在身中。令人頭痛百骨節彊。猶
T1915_.46.0466b25: 如風勞。於後坐中煩躁不安。是故心欲出定
T1915_.46.0466b26: 毎須在意。此爲出定調身息心方法。以從細
T1915_.46.0466b27: 出麁故。是名善入住出。如偈説
T1915_.46.0466b28:     進止有次第麁細不相違
T1915_.46.0466b29:     譬如善調馬欲住而欲去
T1915_.46.0466c01: 法華經云。此大衆諸菩薩等。已於無量千萬
T1915_.46.0466c02: 億劫。爲佛道故勤行精進。善入住出無量百
T1915_.46.0466c03: 千萬億三昧。得大神通久修梵行。善能次第
T1915_.46.0466c04: 習諸善法
T1915_.46.0466c05:   方便行第五
T1915_.46.0466c06: 夫修止觀。須具方便法門。有其五法。一者
T1915_.46.0466c07: 欲。欲離世間一切妄想顛倒。欲得一切諸禪
T1915_.46.0466c08: 智慧法門故。亦名爲志。亦名爲願。亦名爲好。
T1915_.46.0466c09: 亦名爲樂。是人志願好樂一切諸深法門故。
T1915_.46.0466c10: 故名爲欲。如佛言曰。一切善法欲爲其本。二
T1915_.46.0466c11: 者精進。堅持禁戒棄於五蓋。初夜後夜專精
T1915_.46.0466c12: 不廢。譬如鑚火未熱終不休息。是名精進善
T1915_.46.0466c13: 道法。三者念念世間爲欺誑可賤。念禪定爲
T1915_.46.0466c14: 尊重可貴。若得禪定即能具足。發諸無漏智
T1915_.46.0466c15: 一切神通道力。成等正覺廣度衆生。是爲可
T1915_.46.0466c16: 貴。故名爲念。四者巧慧。籌量世間樂。禪定
T1915_.46.0466c17: 智慧樂得失輕重。所以者何。世間之樂。樂少
T1915_.46.0466c18: 苦多虚誑不實。是失是輕。禪定智慧之樂。無
T1915_.46.0466c19: 漏無爲寂然閑曠。永離生死。與苦長別是得
T1915_.46.0466c20: 是重。如是分別故名巧慧。五者一心。分明明
T1915_.46.0466c21: 見世間可患可惡。善識定慧功徳可尊可貴。
T1915_.46.0466c22: 爾時應當一心決定修行止觀。心如金剛天
T1915_.46.0466c23: 魔外道不能沮壞。設使空無所獲終不回易。
T1915_.46.0466c24: 是名一心。譬如人行先須知道通塞之相。然
T1915_.46.0466c25: 後決定一心渉路而進。故説巧慧一心。經云。
T1915_.46.0466c26: 非智不禪非禪不智。義在此也
T1915_.46.0466c27:   正修行第六
T1915_.46.0466c28: 修止觀者有二種。一者於坐中修。二者歴縁
T1915_.46.0466c29: 對境修。一於坐中修止觀者。於四威儀中亦
T1915_.46.0467a01: 乃皆得。然學道者坐爲勝故。先約坐以明止
T1915_.46.0467a02: 觀。略出五意不同。一對治初心麁亂修止觀。
T1915_.46.0467a03: 所謂行者初坐禪時心麁亂故。應當修止以
T1915_.46.0467a04: 除破之。止若不破即應修觀。故云對破初
T1915_.46.0467a05: 心麁亂修止觀。今明修止觀有二意。一者修
T1915_.46.0467a06: 止自有三種。一者繋縁守境止。所謂繋心鼻
T1915_.46.0467a07: 端臍間等處。令心不散。故經云。繋心不放逸
T1915_.46.0467a08: 亦如猿著鎖。二者制心止所謂隨心所起即
T1915_.46.0467a09: 便制之不令馳散。故經云。此五根者心爲其
T1915_.46.0467a10: 主。是故汝等當好止心。此二種皆是事相不
T1915_.46.0467a11: 須分別。三者體眞止。所謂隨心所念。一切諸
T1915_.46.0467a12: 法悉知從因縁生。無有自性。則心不取。若心
T1915_.46.0467a13: 不取則妄念心息。故名爲止。如經中説云
T1915_.46.0467a14:     一切諸法中因縁空無主
T1915_.46.0467a15:     息心達本源故號爲沙門
T1915_.46.0467a16: 行者於初坐禪時。隨心所念一切諸法。念念
T1915_.46.0467a17: 不住。雖用如上體眞止而妄念不息。當反觀
T1915_.46.0467a18: 所起之心。過去已滅。現在不住。未來未至。三
T1915_.46.0467a19: 際窮之了不可得。不可得法則無有心。若無
T1915_.46.0467a20: 有心則一切法皆無。行者雖觀心不住皆無
T1915_.46.0467a21: 所有。而非無刹那。任運覺知念起。又觀此心
T1915_.46.0467a22: 念以内有六根外有六塵。根塵相對故有識
T1915_.46.0467a23: 生。根塵未對識本無生。觀生如是觀滅亦然。
T1915_.46.0467a24: 生滅名字但是假立。生滅心滅。寂滅現前了
T1915_.46.0467a25: 無所得。是所謂涅槃空寂之理。其心自止。起
T1915_.46.0467a26: 信論云。若心馳散即當攝來住於正念。是正
T1915_.46.0467a27: 念者當知唯心無外境界。即復此心亦無自
T1915_.46.0467a28: 相。念念不可得謂初心修學未便得住。抑之
T1915_.46.0467a29: 令住往往發狂。如學射法久習方中矣。二者
T1915_.46.0467b01: 修觀有二種。一者對治觀。如不淨觀對治貪
T1915_.46.0467b02: 欲。慈心觀對治瞋恚。界分別觀對治著我數
T1915_.46.0467b03: 息觀對治多尋思等。此不分別也。二者正觀。
T1915_.46.0467b04: 觀諸法無相並是因縁所生。因縁無性即是
T1915_.46.0467b05: 實相。先了所觀之境一切皆空。能觀之心自
T1915_.46.0467b06: 然不起。前後之文多談此理。請自詳之。如經
T1915_.46.0467b07: 偈中説
T1915_.46.0467b08:     諸法不牢固常在於念中
T1915_.46.0467b09:     已解見空者一切無想念
T1915_.46.0467b10: 二對治心沈浮病修止觀。行者於坐禪時。其
T1915_.46.0467b11: 心闇塞無記瞪 &MT02774;

。或時多睡。爾時應當修觀
T1915_.46.0467b12: 照了。若於坐中其心浮動輕躁不安。爾時應
T1915_.46.0467b13: 當修止止之。是則略説對治心沈浮病修止
T1915_.46.0467b14: 觀相。但須善識藥病相對用之。一一不得於
T1915_.46.0467b15: 對治有乖僻之失。三隨便宜修止觀。行者於
T1915_.46.0467b16: 坐禪時。雖爲對治心沈故修於觀照。而心不
T1915_.46.0467b17: 明淨亦無法利。爾時當試修止止之。若於止
T1915_.46.0467b18: 時即覺身心安靜。當知宜止。即應用止安心。
T1915_.46.0467b19: 若於坐禪時。雖爲對治心浮動故修止。而心
T1915_.46.0467b20: 不住。亦無法利。當試修觀。若於觀中。即覺
T1915_.46.0467b21: 心神明淨寂然安隱。當知宜觀。即當用觀安
T1915_.46.0467b22: 心。是則略説隨便宜修止觀相。但須善約便
T1915_.46.0467b23: 宜修之則心神安隱煩惱患息。證諸法門也。
T1915_.46.0467b24: 四對治定中細心修止觀。所謂行者先用止
T1915_.46.0467b25: 觀對破麁亂。亂心既息即得入定。定心細故
T1915_.46.0467b26: 覺身空寂受於快樂。或利便心發能以細心
T1915_.46.0467b27: 取於偏邪之理。若不知定心止息虚誑。必生
T1915_.46.0467b28: 貪著。若生貪著執以爲實。若知虚誑不實。即
T1915_.46.0467b29: 愛見二煩惱不起。是爲修止。雖復修止若心
T1915_.46.0467c01: 猶著愛見結業不息。爾時應當修觀。觀於定
T1915_.46.0467c02: 中細心。若不見定中細心。即不執著定見。若
T1915_.46.0467c03: 不執著定見。則愛見煩惱業悉皆摧滅。是名
T1915_.46.0467c04: 修觀。此則略説對治定中細心修止觀相。分
T1915_.46.0467c05: 別止觀方法並同於前。但以破定見微細之
T1915_.46.0467c06: 失爲異也。五爲均齊定慧修止觀。行者於坐
T1915_.46.0467c07: 禪中因修止故。或因修觀而入禪定。雖得入
T1915_.46.0467c08: 定而無觀慧。是爲癡定。不能斷結。或觀慧微
T1915_.46.0467c09: 少。即不能發起眞慧。斷諸結使發諸法門。爾
T1915_.46.0467c10: 時應當修觀破析則定慧均等。能斷結使證
T1915_.46.0467c11: 諸法門。行者於坐禪時。因修觀故而心豁然
T1915_.46.0467c12: 開悟。智慧分明而定心微少。心則動散。如風
T1915_.46.0467c13: 中燈照物不了。不能出離生死。爾時應當復
T1915_.46.0467c14: 修於止。以修止故則得定心。如密室中燈則
T1915_.46.0467c15: 能破暗照物分明。是則略説均齊定慧二法
T1915_.46.0467c16: 修止觀也。行者若能如是於端身正坐之中。
T1915_.46.0467c17: 善用此五番修止觀意。取捨不失其宜。當知
T1915_.46.0467c18: 是人善修佛法。能善修故必於一。生不空過
T1915_.46.0467c19: 也。復次第二明歴縁對境修止觀者。端身常
T1915_.46.0467c20: 坐乃爲入道之勝要。而有累之身必渉事縁。
T1915_.46.0467c21: 若隨縁對境而不修習止觀。是則修心有間
T1915_.46.0467c22: 絶。結業觸處而起。豈得疾與佛法相應。若於
T1915_.46.0467c23: 一切時中。常修定慧方便。當知是人必能通
T1915_.46.0467c24: 達一切佛法。云何名歴縁修止觀。所言縁者。

T1915_.46.0467c25:

謂六種縁。一行二住三坐四臥五作作

下祖
臥切

六

T1915_.46.0467c26: 言語。云何名對境修止觀。所言境者謂六塵
T1915_.46.0467c27: 境。一眼對色。二耳對聲。三鼻對香。四舌對
T1915_.46.0467c28: 味。五身對觸。六意對法。行者約此十二事中。
T1915_.46.0467c29: 修止觀故名爲歴縁對境修止觀也。一行者
T1915_.46.0468a01: 若於行時應作是念。我今爲何等事欲行。爲
T1915_.46.0468a02: 煩惱所使。及不善無記事行即不應行。若非
T1915_.46.0468a03: 煩惱所使。爲善利益如法事即應行。云何行
T1915_.46.0468a04: 中修止。若於行時即知因於行故。則有一切
T1915_.46.0468a05: 煩惱善惡等法。了知行心及行中一切法皆
T1915_.46.0468a06: 不可得。則妄念心息。是名修止。云何行中修
T1915_.46.0468a07: 觀。應作是念。由心動身。故有進趣。名之爲
T1915_.46.0468a08: 行。因此行故。則有一切煩惱善惡等法。即當
T1915_.46.0468a09: 反觀行心不見相貌。當知行者及行中。一切
T1915_.46.0468a10: 法畢竟空寂。是名修觀。二住者。若於住時應
T1915_.46.0468a11: 作是念。我今爲何等事欲住。若爲諸煩惱及
T1915_.46.0468a12: 不善無記事住。即不應住。若爲善利益事即
T1915_.46.0468a13: 應住。云何住中修止。若於住時即知因於住
T1915_.46.0468a14: 故。則有一切煩惱善惡等法。了知住心及住
T1915_.46.0468a15: 中一切法。皆不可得。則妄念心息。是名修止。
T1915_.46.0468a16: 云何住中修觀。應作是念。由心駐身故名爲
T1915_.46.0468a17: 住。因此住故則有一切煩惱善惡等法。則當
T1915_.46.0468a18: 反觀住心。不見相貌。當知住者及住中一切
T1915_.46.0468a19: 法畢竟空寂。是名修觀。三坐者。若於坐時應
T1915_.46.0468a20: 作是念。我今爲何等事欲坐。若爲諸煩惱及
T1915_.46.0468a21: 不善無記事等。即不應坐。爲善利益事則應
T1915_.46.0468a22: 坐。云何坐中修止。若於坐時則當了知因於
T1915_.46.0468a23: 坐故。則有一切煩惱。善惡等法。而無一法可
T1915_.46.0468a24: 得。則妄念不生。是名修止。云何坐中修觀。
T1915_.46.0468a25: 應作是念。由心所念壘脚安身。因此則有一
T1915_.46.0468a26: 切善惡等法故名爲坐。反觀坐心不見相貌。
T1915_.46.0468a27: 當知坐者及坐中。一切法畢竟空寂。是名修
T1915_.46.0468a28: 觀四臥者。於臥時應作是念。我今爲何等事
T1915_.46.0468a29: 欲臥若爲不善放逸等事。則不應臥。若爲調
T1915_.46.0468b01: 和四大故臥。則應如師子王臥。云何臥中修
T1915_.46.0468b02: 止。若於寢息則當了知因於臥故。則有一切
T1915_.46.0468b03: 善惡等法。而無一法可得則妄念不起。是名
T1915_.46.0468b04: 修止。云何臥中修觀。應作是念。由於勞乏即
T1915_.46.0468b05: 便昏闇放縱六情。因此則有一切煩惱。善惡
T1915_.46.0468b06: 等法。即當反觀臥心不見相貌。當知臥者及
T1915_.46.0468b07: 臥中。一切法畢竟空寂。是名修觀。五作者。若
T1915_.46.0468b08: 作時應作是念。我今爲何等事欲如此作。若
T1915_.46.0468b09: 爲不善無記等事。即不應作。若爲善利益事
T1915_.46.0468b10: 即應作。云何名作中修止。若於作時即當了
T1915_.46.0468b11: 知。因於作故則有一切善惡等法。而無一法
T1915_.46.0468b12: 可得則妄念不起。是名修止。云何名作時修
T1915_.46.0468b13: 觀。應作是念。由心運於身。手造作諸事。因此
T1915_.46.0468b14: 則有一切善惡等法故名爲作。反觀作心不
T1915_.46.0468b15: 見相貌。當知作者及作中一切法畢竟空寂。
T1915_.46.0468b16: 是名修觀。六語者。若於語時應作是念。我
T1915_.46.0468b17: 今爲何等事欲語。若隨諸煩惱。爲論説不善
T1915_.46.0468b18: 無記等事而語。即不應語。若爲善利益事即
T1915_.46.0468b19: 應語。云何名語中修止。若於語時即知因此
T1915_.46.0468b20: 語故。則有一切煩惱善惡等法。了知語心及
T1915_.46.0468b21: 語中一切煩惱。善不善法皆不可得。則妄念
T1915_.46.0468b22: 心息。是名修止。云何語中修觀。應作是念。由
T1915_.46.0468b23: 心覺觀鼓動氣息。衝於咽喉唇舌齒㗁故出
T1915_.46.0468b24: 音聲語言。因此語故則有一切善惡等法。故
T1915_.46.0468b25: 名爲語。反觀語心不見相貌。當知語者及語
T1915_.46.0468b26: 中。一切法畢竟空寂。是名修觀。如上六義修
T1915_.46.0468b27: 習止觀隨時相應用之。一一皆有前五番修
T1915_.46.0468b28: 止觀意。如上所説。次六根門中修止觀者。一
T1915_.46.0468b29: 眼見色時修止者。隨見色時如水中月無有
T1915_.46.0468c01: 定實。若見順情之色不起貪愛。若見違情之
T1915_.46.0468c02: 色不起瞋惱。若見非違非順之色。不起無明
T1915_.46.0468c03: 及諸亂想。是名修止。云何名眼見色時修觀。
T1915_.46.0468c04: 應作是念。隨有所見即相空寂。所以者何。於
T1915_.46.0468c05: 彼根塵空明之中。各無所見亦無分別。和合
T1915_.46.0468c06: 因縁出生眼識。次生意識。即能分別種種諸
T1915_.46.0468c07: 色。因此則有一切煩惱善惡等法。即當反觀
T1915_.46.0468c08: 念色之心不見相貌。當知見者及一切法。畢
T1915_.46.0468c09: 竟空寂。是名修觀。二耳聞聲時修止者。隨所
T1915_.46.0468c10: 聞聲即知聲如響相。若聞順情之聲不起愛
T1915_.46.0468c11: 心。違情之聲不起瞋心。非違非順之聲。不起
T1915_.46.0468c12: 分別心。是名修止。云何聞聲中修觀。應作是
T1915_.46.0468c13: 念。隨所聞聲空無所有。但從根塵和合生於
T1915_.46.0468c14: 耳識。次意識生強起分別。因此即有一切煩
T1915_.46.0468c15: 惱善惡等法。故名聞聲。反觀聞聲之心。不見
T1915_.46.0468c16: 相貌。當知聞者及一切法。畢竟空寂。是名爲
T1915_.46.0468c17: 觀。三鼻嗅香時修止者。隨所聞香即知如焔
T1915_.46.0468c18: 不實。若聞順情之香不起著心。違情之臭不
T1915_.46.0468c19: 起瞋心。非違非順之香不生亂念。是名修止。
T1915_.46.0468c20: 云何名聞香中修觀。應作是念。我今聞香虚
T1915_.46.0468c21: 誑無實。所以者何。根塵合故而生鼻識。次生
T1915_.46.0468c22: 意識強取香相。因此則有一切煩惱善惡等
T1915_.46.0468c23: 法。故名聞香。反觀聞香之心。不見相貌。當
T1915_.46.0468c24: 知聞香及一切法畢竟空寂。是名修觀。四舌
T1915_.46.0468c25: 受味時修止者。隨所受味即知如於夢幻中
T1915_.46.0468c26: 得味。若得順情美味不起貪著。違情惡味不
T1915_.46.0468c27: 起瞋心。非違非順之味。不起分別意想。是名
T1915_.46.0468c28: 修止。云何名舌受味時修觀。應作是念。今所
T1915_.46.0468c29: 受味實不可得。所以者何。内外六味性無分
T1915_.46.0469a01: 別。因内舌根和合則舌識生。次生意識強取
T1915_.46.0469a02: 味相。因此則有一切煩惱善惡等法。反觀縁
T1915_.46.0469a03: 味之識不見相貌。當知受味者及一切法。畢
T1915_.46.0469a04: 竟空寂。是名修觀五身受觸時修止者。隨所
T1915_.46.0469a05: 覺觸即知如影幻化不實。若受順情樂觸不
T1915_.46.0469a06: 起貪著。若受違情苦觸不起瞋惱。受非違非
T1915_.46.0469a07: 順之觸。不起憶想分別。是名修止。云何身受
T1915_.46.0469a08: 觸時修觀。應作是念。輕重冷煖澁滑等法。名
T1915_.46.0469a09: 之爲觸。頭等六分名之爲身。觸性虚假身亦
T1915_.46.0469a10: 不實。和合因縁即生身識。次生意識憶想分
T1915_.46.0469a11: 別苦樂等相。故名受觸。反觀縁觸之心不見
T1915_.46.0469a12: 相貌。當知受觸者及一切法。畢竟空寂。是名
T1915_.46.0469a13: 修觀。六意知法中修止觀相。如初坐中已明
T1915_.46.0469a14: 訖。自上依六根。修止觀相。隨所意用而用
T1915_.46.0469a15: 之。一一具上五番之意。是中已廣分別。今不
T1915_.46.0469a16: 重辨。行者若能於行住坐臥。見聞覺知等一
T1915_.46.0469a17: 切處中。修止觀者。當知是人眞修摩訶衍道。
T1915_.46.0469a18: 如大品經云。佛告須菩提。若菩薩行時知行。
T1915_.46.0469a19: 坐時知坐。乃至服僧伽梨。視眴一心出入禪
T1915_.46.0469a20: 定。當知是人名菩薩摩訶衍。復次若人能如
T1915_.46.0469a21: 是。一切處中修行大乘。是人則於世間最勝
T1915_.46.0469a22: 最上。無與等者。釋論偈中説
T1915_.46.0469a23:     閑坐林樹間寂然滅諸惡
T1915_.46.0469a24:     憺怕得一心斯樂非天樂
T1915_.46.0469a25:     人求世間利名衣好床褥
T1915_.46.0469a26:     斯樂非安隱求利無厭足
T1915_.46.0469a27:     衲衣在空閑動止心常一
T1915_.46.0469a28:     自以智慧明觀諸法實相
T1915_.46.0469a29:     種種諸法中皆以等觀入
T1915_.46.0469b01:     解慧心寂然三界無倫匹
T1915_.46.0469b02: 善根發第七
T1915_.46.0469b03: 行者若能如是。從假入空觀中。善修止觀者。
T1915_.46.0469b04: 則於坐中身心明淨。爾時當有種種善根開
T1915_.46.0469b05: 發。應須識知。今略明善根發相。有二種不
T1915_.46.0469b06: 同。一外善根發相。所謂布施持戒孝順父母
T1915_.46.0469b07: 尊長。供養三寶及諸聽學等。善根開發。此是
T1915_.46.0469b08: 外事。若非正修。與魔境相濫。今不分別。二内
T1915_.46.0469b09: 善根發相。所謂諸禪定法門善根開發。有三
T1915_.46.0469b10: 種意。第一明善根發相有五種不同。一息道
T1915_.46.0469b11: 善根發相。行者善修止觀故。身心調適妄念
T1915_.46.0469b12: 止息。因是自覺其心漸漸入定。發於欲界及
T1915_.46.0469b13: 未到地等定。身心泯然空寂定心安隱。於此
T1915_.46.0469b14: 定中都不見有身心相貌。於後或經一坐二
T1915_.46.0469b15: 坐。乃至一日二日。一月二月。將息不得不退
T1915_.46.0469b16: 不失。即於定中忽覺身心運動八觸而發者。
T1915_.46.0469b17: 所謂覺身痛痒冷煖輕重澁滑等。當觸發時
T1915_.46.0469b18: 身心安定虚微悦豫。快樂清淨不可爲喩。是
T1915_.46.0469b19: 爲知息道根本禪定善根發相。行者或於欲
T1915_.46.0469b20: 界未到地中。忽然覺息出入長短。遍身毛孔
T1915_.46.0469b21: 皆悉虚疎。即以心眼見身内三十六物。猶如
T1915_.46.0469b22: 開倉見諸麻豆等。心大驚喜。寂靜安快。是
T1915_.46.0469b23: 爲隨息特勝善根發相。二不淨觀善根發相。
T1915_.46.0469b24: 行者若於欲界未到地定。於此定中身心虚
T1915_.46.0469b25: 寂。忽然見他男女身死。死已膖脹爛壞蟲膿
T1915_.46.0469b26: 流出。見白骨狼藉。其心悲喜厭患所愛。此
T1915_.46.0469b27: 爲九想善根發相。或於靜定之中。忽然見内
T1915_.46.0469b28: 身不淨。外身膖脹狼藉。自身白骨從頭至足。
T1915_.46.0469b29: 節節相拄。見是事已。定心安隱驚悟無常。厭
T1915_.46.0469c01: 患五欲不著我人。此是背捨善根發相。或於
T1915_.46.0469c02: 定心中。見於内身及外身。一切飛禽走獸。衣
T1915_.46.0469c03: 服飮食屋舍山林。皆悉不淨。此爲大不淨善
T1915_.46.0469c04: 根發相。三慈心善根發相。行者因修止觀故。
T1915_.46.0469c05: 若得欲界未到地定於此定中忽然發心慈念
T1915_.46.0469c06: 衆生。或縁親人得樂之相。即發深定。内心悦
T1915_.46.0469c07: 樂清淨不可爲喩。中人怨人乃至十方五道
T1915_.46.0469c08: 衆生。亦復如是。從禪定起其心悦樂。隨所
T1915_.46.0469c09: 見人顏色常和。是爲慈心善根發相。悲喜捨
T1915_.46.0469c10: 心發相。類此可知也。四因縁觀善根發相。行
T1915_.46.0469c11: 者因修止觀故。若得欲界未到地。身心靜定。
T1915_.46.0469c12: 忽然覺悟心生。推尋三世無明行等諸因縁
T1915_.46.0469c13: 中不見人我。即離斷常。破諸執見。得定安隱
T1915_.46.0469c14: 解慧開發。心生法喜不念世間之事。乃至五
T1915_.46.0469c15: 陰十二處十八界中。分別亦如是。是爲因縁
T1915_.46.0469c16: 觀善根發相。五念佛善根發相。行者因修止
T1915_.46.0469c17: 觀故。若得欲界未到地定。身心空寂。忽然憶
T1915_.46.0469c18: 念諸佛功徳相好。不可思議所有十力。無畏。
T1915_.46.0469c19: 不共。三昧。解脱等法。不可思議神通變化。無
T1915_.46.0469c20: 礙説法廣利衆生。不可思議。如是等無量功
T1915_.46.0469c21: 徳。不可思議。作是念時即發愛敬心生。三昧
T1915_.46.0469c22: 開發身心快樂。清淨安隱無諸惡相。從禪定
T1915_.46.0469c23: 起身體輕利。自覺功徳巍巍人所愛敬。是爲
T1915_.46.0469c24: 念佛三昧善根發相。復次行者因修止觀故。
T1915_.46.0469c25: 若得身心澄淨。或發無常苦空無我不淨。世
T1915_.46.0469c26: 間可厭食不淨相。死離盡想。念佛法僧戒捨
T1915_.46.0469c27: 天。念處正勤如意根力覺道。空無相無作。六
T1915_.46.0469c28: 度諸波羅蜜神通變化等。一切法門發相。是
T1915_.46.0469c29: 中應廣分別。故經云。制心一處無事不辦。二
T1915_.46.0470a01: 分別眞僞者。有二。一者辨邪僞禪發相。行者
T1915_.46.0470a02: 若發如上諸禪時。隨因所發之法或身掻動。
T1915_.46.0470a03: 或時身重如物鎭壓。或時身輕欲飛。或時如
T1915_.46.0470a04: 縛。或時逶迤垂熟。或時煎寒。或時壯熱。或見
T1915_.46.0470a05: 種種諸異境界。或時其心闇蔽。或時起諸惡
T1915_.46.0470a06: 覺。或時念外散亂諸雜善事。或時歡喜躁動。
T1915_.46.0470a07: 或時憂愁悲思。或時惡觸身毛驚竪。或時大
T1915_.46.0470a08: 樂昏醉。如是種種邪法。與禪倶發。名爲邪僞。
T1915_.46.0470a09: 此之邪定若人愛著。即與九十五種鬼神法
T1915_.46.0470a10: 相應。多好失心顛狂。或時諸鬼神等知人念
T1915_.46.0470a11: 著其法。即加勢力令發諸邪定。邪智辯才神
T1915_.46.0470a12: 通惑動世人。凡愚見者謂得道果皆悉信伏。
T1915_.46.0470a13: 而其内心顛倒專行鬼法惑亂世間。是人命
T1915_.46.0470a14: 終永不値佛。還墮鬼神道中。若坐時多行惡
T1915_.46.0470a15: 法。即墮地獄。行者修止觀時。若證如是等禪
T1915_.46.0470a16: 有此諸邪僞相。當即却之。云何却之。若知
T1915_.46.0470a17: 虚誑正心不受不著即當謝滅。應用正觀破
T1915_.46.0470a18: 之即當滅矣。二者辨眞正禪發相。行者若於
T1915_.46.0470a19: 坐中發諸禪時。無有如上所説諸邪法等。隨
T1915_.46.0470a20: 一一禪發時。即覺與定相應。空明清淨内心
T1915_.46.0470a21: 喜悦憺然快樂。無有覆蓋。善心開發信敬増
T1915_.46.0470a22: 長。智鑒分明身心柔軟微妙虚寂。厭患世間
T1915_.46.0470a23: 無爲無欲出入自在。是爲正禪發相。譬如與
T1915_.46.0470a24: 惡人共事恒相觸惱。若與善人共事久見其
T1915_.46.0470a25: 美。分別邪正二種禪發之相。亦復如是。三明
T1915_.46.0470a26: 用止觀長養諸善根者。若於坐中諸善根發
T1915_.46.0470a27: 時。應用止觀二法修令増進。若宜用止則以
T1915_.46.0470a28: 止修之。若宜用觀則以觀修之。具如前説略
T1915_.46.0470a29: 示大意矣
T1915_.46.0470b01:   覺知魔事第八
T1915_.46.0470b02: 梵音魔羅。秦言殺者。奪行人功徳之財。殺行
T1915_.46.0470b03: 人智慧之命。是故名之爲惡魔。事者如佛以
T1915_.46.0470b04: 功徳智慧。度脱衆生入涅槃爲事。魔常以破
T1915_.46.0470b05: 壞衆生善根。令流轉生死爲事。若能安心正
T1915_.46.0470b06: 道。是故道高方知魔盛。仍須善識魔事。但有
T1915_.46.0470b07: 四種。一煩惱魔二陰入界魔三死魔。四鬼神
T1915_.46.0470b08: 魔。三種皆是世間之常事。及隨人自心所生。
T1915_.46.0470b09: 當須自心正除遣之。今不分別鬼神魔相。此
T1915_.46.0470b10: 事須知。今當略説。鬼神魔有三種。一者精
T1915_.46.0470b11: 魅。十二時獸變化作種種形色。或作少女老
T1915_.46.0470b12: 宿之形。乃至可畏身等非一。惱惑行人。此諸
T1915_.46.0470b13: 精魅欲惱行人。各當其時而來。善須別識若
T1915_.46.0470b14: 於寅時來者必是虎獸等。若於卯時來者必
T1915_.46.0470b15: 是兎鹿等。若於辰時來者必是龍鼈等。若於
T1915_.46.0470b16: 已時來者必是蛇蟒等。若於午時來者必是
T1915_.46.0470b17: 馬驢駝等。若於未時來者必是羊等。若於申
T1915_.46.0470b18: 時來者必是猿猴等。若於酉時來者必是鷄
T1915_.46.0470b19: 烏等。若於戌時來者必是狗狼等。若於亥時
T1915_.46.0470b20: 來者必是猪等。子時來者必是鼠等。丑時來
T1915_.46.0470b21: 者必是牛等。行者若見常用此時來。即知其
T1915_.46.0470b22: 獸精。説其名字訶責即當謝滅。二者堆剔鬼。
T1915_.46.0470b23: 亦作種種惱觸行人。或如蟲蝎縁人頭面。鑚
T1915_.46.0470b24: 刺熠熠或撃櫪人兩腋下。或乍抱持於人。或
T1915_.46.0470b25: 言説音聲喧鬧。及作諸獸之形異相非一。來
T1915_.46.0470b26: 惱行人。應即覺知一心閉目陰而罵之作是
T1915_.46.0470b27: 言。我今識汝汝是閻浮提中食火臭香。偸臘
T1915_.46.0470b28: 吉支邪。見喜破戒種。我今持戒終不畏汝。若
T1915_.46.0470b29: 出家人應誦戒本。若在家人應誦三歸五戒
T1915_.46.0470c01: 等。鬼便却行匍匐而去。如是若作種種留難
T1915_.46.0470c02: 惱人相貌。及餘斷除之法。並如禪經中廣説。
T1915_.46.0470c03: 三者魔惱。是魔多化作三種五塵境界。相來
T1915_.46.0470c04: 破善心。一作違情事則可畏五塵令人恐懼。
T1915_.46.0470c05: 二作順情事則可愛五塵令人心著。三非違
T1915_.46.0470c06: 非順事。則平等五塵動亂行者。是故魔名殺
T1915_.46.0470c07: 者。亦名華箭。亦名五箭。射人五情故。名色中
T1915_.46.0470c08: 作種種境界。惑亂行人。作順情境者。或作
T1915_.46.0470c09: 父母兄弟。諸佛形像端正男女可愛之境。令
T1915_.46.0470c10: 人心著。作違情境界者。或作虎狼師子羅刹
T1915_.46.0470c11: 之形。種種可畏之像。來怖行人。作非違非順
T1915_.46.0470c12: 境者。則平常之事。動亂人心令失禪定。故名
T1915_.46.0470c13: 爲魔。或作種種好惡之音聲。作種種香臭之
T1915_.46.0470c14: 氣。作種種好惡之味。作種種苦樂境界。來觸
T1915_.46.0470c15: 人身皆是魔事。其相衆多。今不具説。擧要言
T1915_.46.0470c16: 之。若作種種五塵。惱亂於人令失善法。起
T1915_.46.0470c17: 諸煩惱皆是魔軍。以能破壞平等佛法。令起
T1915_.46.0470c18: 貪欲憂愁瞋恚睡眠等。諸障道法。如經偈中
T1915_.46.0470c19: 説
T1915_.46.0470c20:     欲是汝初軍憂愁爲第二
T1915_.46.0470c21:     飢渇第三軍渇愛爲第四
T1915_.46.0470c22:     睡眠第五軍怖畏爲第六
T1915_.46.0470c23:     疑悔第七軍瞋恚爲第八
T1915_.46.0470c24:     利養虚稱九自高慢人十
T1915_.46.0470c25:     如是等衆軍壓沒出家人
T1915_.46.0470c26:     我以禪智力破汝此諸軍
T1915_.46.0470c27:     得成佛道已度脱一切人
T1915_.46.0470c28: 行者既覺知魔事即當却之。却法有二。一者
T1915_.46.0470c29: 修止却之。凡見一切外諸惡魔境。悉知虚誑
T1915_.46.0471a01: 不憂不怖。亦不取不捨。妄計分別息心寂然
T1915_.46.0471a02: 彼自當滅。二者修觀却之。若見如上所説種
T1915_.46.0471a03: 種魔境。用止不去即當反觀。能見之心不見
T1915_.46.0471a04: 處所。彼何所惱。如是觀時尋當滅謝。若遲
T1915_.46.0471a05: 遲不去但當正心。勿生懼想不惜躯命。正念
T1915_.46.0471a06: 不動。知魔界如即佛界如。若魔界如佛界如。
T1915_.46.0471a07: 一如無二如。如是了知。則魔界無所捨。佛界
T1915_.46.0471a08: 無所取。佛法自當現前。魔境自然消滅。復次
T1915_.46.0471a09: 若見魔境不謝。不須生憂。若見滅謝亦勿生
T1915_.46.0471a10: 喜。所以者何。未曾見有人坐禪見魔化作虎
T1915_.46.0471a11: 狼來食人。亦未曾見魔化作男女來爲夫婦。
T1915_.46.0471a12: 當其幻化。愚人不了。心生驚怖及起貪著。因
T1915_.46.0471a13: 是心亂失定發狂。自致其患。皆是行人無智
T1915_.46.0471a14: 受患。非魔所爲。若諸魔境惱亂行人。或經年
T1915_.46.0471a15: 月不去。但當端心正念堅固不惜身命。莫懷
T1915_.46.0471a16: 憂懼。當誦大乘方等諸經治魔呪。默念誦之。
T1915_.46.0471a17: 存念三寶。若出禪定亦當誦呪。自防懺悔慚
T1915_.46.0471a18: 愧及誦。波羅提木叉。邪不干正久久自滅。魔
T1915_.46.0471a19: 事衆多説不可盡。善須識之。是故初心行人。
T1915_.46.0471a20: 必須親近善知識。爲有如此等難事。是魔入
T1915_.46.0471a21: 人心能令行者。心神狂亂。或喜或憂因是成
T1915_.46.0471a22: 患致死。或時令得諸邪禪定智慧。神通陀羅
T1915_.46.0471a23: 尼。説法教化人皆信伏後即壞人出世善事。
T1915_.46.0471a24: 及破壞正法。如是等諸異非一説不可盡。今
T1915_.46.0471a25: 略示其要。爲令行人於坐禪中。不妄受諸境
T1915_.46.0471a26: 界。取要言之若欲遣邪歸正當觀諸法實相。
T1915_.46.0471a27: 善修止觀無邪不破。故釋論云。除諸法實相。
T1915_.46.0471a28: 其餘一切皆是魔事。如偈中説
T1915_.46.0471a29:     若分別憶想即是魔羅網
T1915_.46.0471b01:     不動不分別是則爲法印
T1915_.46.0471b02:   治病第九
T1915_.46.0471b03: 行者安心修道。或四大有病。因今用觀心息
T1915_.46.0471b04: 鼓撃發動本病。或時不能善調適身心息三
T1915_.46.0471b05: 事。内外有所違犯故有病患。夫坐禪之法若
T1915_.46.0471b06: 能善用心者。則四百四病自然除差。若用心
T1915_.46.0471b07: 失所。則四百四病因之發生。是故若自行化
T1915_.46.0471b08: 他。應當善識病源善知坐中内心治病方法。
T1915_.46.0471b09: 一旦動病非唯行道有障。則大命慮失。今明
T1915_.46.0471b10: 治病法。中有二意。一明病發相。二明治病方
T1915_.46.0471b11: 法。一明病發相者。病發雖復多途略出不過
T1915_.46.0471b12: 二種。一者四大増損病相。若地大増者則腫
T1915_.46.0471b13: 結沈重身體枯瘠。如是等百一患生。若水大
T1915_.46.0471b14: 増者。則痰陰脹滿食飮不消。腹痛下痢等百
T1915_.46.0471b15: 一患生。若火大増者。即煎寒壯熱。支節皆
T1915_.46.0471b16: 痛口氣大小便痢不通等。百一患生。若風大
T1915_.46.0471b17: 増者則身體虚懸。戰掉疼痛肺悶脹急。嘔逆
T1915_.46.0471b18: 氣急如是等。百一患生。故經云。一大不調
T1915_.46.0471b19: 百一病起。四大不調四百四病。一時倶動。四
T1915_.46.0471b20: 大病發各有相貌。當於坐時及夢中察之。二
T1915_.46.0471b21: 者五藏生患之相。從心生患者。身體寒熱。及
T1915_.46.0471b22: 頭痛口燥等。心主口故。從肺生患者。身體脹
T1915_.46.0471b23: 滿。四支煩疼心悶鼻塞等。肺主鼻故。從肝生
T1915_.46.0471b24: 患者。多無喜心憂愁不樂悲思瞋恚。頭痛眼
T1915_.46.0471b25: 闇昏悶等。肝主眼故。從脾生患者。身體面
T1915_.46.0471b26: 上遊風。遍身 &T028777;

痒疼痛飮食失味等脾主舌
T1915_.46.0471b27: 故。從腎生患者。咽喉曀塞。腹脹耳聾等。腎
T1915_.46.0471b28: 主耳故。五藏生病衆多各有其相。當於坐時
T1915_.46.0471b29: 及夢中察之可知。如是四大五藏。病患因起
T1915_.46.0471c01: 非一。病相衆多不可具説。行者若欲修止觀
T1915_.46.0471c02: 法門。脱有患生。應當善知因起。此二種病通
T1915_.46.0471c03: 因内外發動。若外傷寒冷風熱。飮食不消而
T1915_.46.0471c04: 病。從二處發者。當知因外發動若由用心不
T1915_.46.0471c05: 調。觀行違僻。或因定法發時不知取與而致
T1915_.46.0471c06: 此二處患生。此因内發病相。復次有三種得
T1915_.46.0471c07: 病因縁不同。一者四大五藏増損得病如前
T1915_.46.0471c08: 説。二者鬼神所作得病。三者業報得病。如是
T1915_.46.0471c09: 等病初得即治甚易得差。若經久則病成。身
T1915_.46.0471c10: 羸病結治之難愈。二明治病方法者。既深知
T1915_.46.0471c11: 病源起發。當作方法治之。治病之法乃有多
T1915_.46.0471c12: 途。擧要言之。不出止觀二種方便。云何用
T1915_.46.0471c13: 止治病相。有師言。但安心止。在病處即能治
T1915_.46.0471c14: 病。所以者何。心是一期果報之主。譬如王有
T1915_.46.0471c15: 所至處群賊迸散。次有師言。臍下一寸名憂
T1915_.46.0471c16: 陀那。此云丹田。若能止心守此不散。經久即
T1915_.46.0471c17: 多有所治。有師言。常止心足下。莫問行住
T1915_.46.0471c18: 寢臥即能治病。所以者何。人以四大不調故。
T1915_.46.0471c19: 多諸疾患此由心識上縁故。令四大不調。若
T1915_.46.0471c20: 安心在下。四大自然調適衆病除矣。有師言。
T1915_.46.0471c21: 但知諸法空無所有不取病相。寂然止住多
T1915_.46.0471c22: 有所治。所以者何。由心憶想。鼓作四大故有
T1915_.46.0471c23: 病生。息心和悦衆病即差。故淨名經云。何
T1915_.46.0471c24: 爲病本所謂攀縁。云何斷攀縁謂心無所得。
T1915_.46.0471c25: 如是種種説用止治病之相非一。故知善修
T1915_.46.0471c26: 止法能治衆病。次明觀治病者。有師言。但觀
T1915_.46.0471c27: 心想。用六種氣。治病者即是觀能治病。何等
T1915_.46.0471c28: 六種氣。一吹。二呼三嘻。四呵。五嘘。六呬。此
T1915_.46.0471c29: 六種息皆於唇口之中想心。方便轉側而作
T1915_.46.0472a01: 綿微。而用頌曰
T1915_.46.0472a02:     心配屬呵腎屬吹脾呼肺呬聖皆知
T1915_.46.0472a03:     肝藏熱來嘘字至三焦壅處但言嘻
T1915_.46.0472a04: 有師言。若能善用觀想運。作十二種息能治
T1915_.46.0472a05: 衆患。一上息。二下息。三滿息。四焦息。五増
T1915_.46.0472a06: 長息。六滅壞息。七煖息。八冷息。九衝息。十
T1915_.46.0472a07: 持息。十一和息。十二補息。此十二息皆從觀
T1915_.46.0472a08: 想心生。今略明十二息對治之相。上息治沈
T1915_.46.0472a09: 重。下息治虚懸。滿息治枯瘠。焦息治腫滿。
T1915_.46.0472a10: 増長息治羸損。滅壞息治増盛。煖息治冷。冷
T1915_.46.0472a11: 息治熱。衝息治壅塞不通。持息治戰動。和息
T1915_.46.0472a12: 通治四大不和。補息資補四大衰。善用此息
T1915_.46.0472a13: 可以遍治衆患。推之可知。有師言。善用假
T1915_.46.0472a14: 想觀。能治衆病如人患冷。想身中火氣起即
T1915_.46.0472a15: 能治冷。此如雜阿含經。治病祕法七十二種
T1915_.46.0472a16: 法中廣説。有師言。但用止觀。檢析身中四大
T1915_.46.0472a17: 病不可得。心中病不可得衆病自差。如是等
T1915_.46.0472a18: 種種説。用觀治病。應用不同善得其意皆能
T1915_.46.0472a19: 治病。當知止觀二法。若人善得其意則無病
T1915_.46.0472a20: 不治也。但今時人根機淺鈍作此觀想多不
T1915_.46.0472a21: 成就。世不流傳。又不得於此更學氣術休糧
T1915_.46.0472a22: 恐生異見。金石草木之藥。與病相應亦可服
T1915_.46.0472a23: 餌。若是鬼病當用彊心加呪以助治之。若是
T1915_.46.0472a24: 業報病。要須修福懺悔患則消滅。此一種
T1915_.46.0472a25: 治病之法。若行人善得一意即可自行兼他。
T1915_.46.0472a26: 況復具足通達。若都不知則病生無治。非唯
T1915_.46.0472a27: 廢修正法。亦恐性命有虞。豈可自行教人。是
T1915_.46.0472a28: 故欲修止觀之者。必須善解内心治病方法。
T1915_.46.0472a29: 其法非一得意在人豈可傳於文耳。復次用
T1915_.46.0472b01: 心坐中治病。仍須更兼具十法無不有益。十
T1915_.46.0472b02: 法者。一信。二用三勤。四常住縁中。五別病
T1915_.46.0472b03: 因法。六方便。七久行。八知取捨。九持護。十
T1915_.46.0472b04: 識遮障。云何爲信。謂信此法必能治病。何爲
T1915_.46.0472b05: 用謂隨時常用。何爲勤。謂用之專精不息。取
T1915_.46.0472b06: 得差爲度。何爲住縁中。謂細心念念依法。而
T1915_.46.0472b07: 不異縁。何爲別病。因起如上所説。何爲方
T1915_.46.0472b08: 便。謂吐納運心縁想善巧成就。不失其宜。何
T1915_.46.0472b09: 爲久行。謂若用之未即有益。不計日月常習
T1915_.46.0472b10: 不廢。何爲知取捨。謂知益即勤有。損即捨
T1915_.46.0472b11: 之。微細轉心調治。何爲持護。謂善識異縁觸
T1915_.46.0472b12: 犯。何爲遮障。謂得益不向外説未損不生疑
T1915_.46.0472b13: 謗。若依此十法所治。必定有効不虚者也
T1915_.46.0472b14:   證果第十
T1915_.46.0472b15: 若行者如是修止觀時。能了知一切諸法皆
T1915_.46.0472b16: 由心生。因縁虚假不實故空。以知空故。即不
T1915_.46.0472b17: 得一切諸法名字相。則體眞止也。爾時上不
T1915_.46.0472b18: 見佛果可求。下不見衆生可度。是名從假入
T1915_.46.0472b19: 空觀。亦名二諦觀。亦名慧眼。亦名一切智。
T1915_.46.0472b20: 若住此觀即墮聲聞辟支佛地。故經云。諸聲
T1915_.46.0472b21: 聞衆等自歎言。我等若聞淨佛國土。教化衆
T1915_.46.0472b22: 生心不喜樂。所以者何。一切諸法皆悉空寂。
T1915_.46.0472b23: 無生無滅無大無小無漏無爲。如是思惟不
T1915_.46.0472b24: 生喜樂。當知若見無爲入正位者。其人終不
T1915_.46.0472b25: 能發三菩提心。此即定力多故不見佛性。若
T1915_.46.0472b26: 菩薩爲一切衆生。成就一切佛法不應取著。
T1915_.46.0472b27: 無爲而自寂滅。爾時應修從空入假觀。則當
T1915_.46.0472b28: 諦觀心性雖空縁對之時。亦能出生一切諸
T1915_.46.0472b29: 法。猶如幻化雖無定實。亦有見聞覺知等相。
T1915_.46.0472c01: 差別不同。行者如是觀時雖。知一切諸法畢
T1915_.46.0472c02: 竟空寂。能於空中修種種行。如空中種樹。亦
T1915_.46.0472c03: 能分別衆生諸根。性欲無量故則説法無量。
T1915_.46.0472c04: 若能成就無礙辯才。則能利益六道衆生。是
T1915_.46.0472c05: 名方便隨縁止。乃是從空入假觀。亦名平等
T1915_.46.0472c06: 觀。亦名法眼。亦名道種智。住此觀中智慧力
T1915_.46.0472c07: 多故。雖見佛性而不明了。菩薩雖復成就此
T1915_.46.0472c08: 二種觀。是名方便觀門非正觀也。故經云前
T1915_.46.0472c09: 二觀爲方便道。因是二空觀。得入中道第一
T1915_.46.0472c10: 義觀。雙照二諦心心寂滅。自然流入薩婆若
T1915_.46.0472c11: 海。若菩薩欲於一念中具足一切佛法。應修
T1915_.46.0472c12: 息二邊分別止行於中道正觀。云何修正觀。
T1915_.46.0472c13: 若體知心性非眞非假。息縁眞假之心名之
T1915_.46.0472c14: 爲正諦觀。心性非空非假。而不壞空假之法。
T1915_.46.0472c15: 若能如是照了。則於心性。通達中道圓照二
T1915_.46.0472c16: 諦。若能於自心見中道二諦。則見一切諸法
T1915_.46.0472c17: 中道二諦亦不取中道二諦。以決定性不可
T1915_.46.0472c18: 得故。是名中道正觀。如中論偈中説
T1915_.46.0472c19:     因縁所生法我説即是空
T1915_.46.0472c20:     亦名爲假名亦名中道義
T1915_.46.0472c21: 深尋此偈意。非惟具足分別中觀之相。亦是
T1915_.46.0472c22: 兼明前二種方便觀門旨趣。當知中道正觀
T1915_.46.0472c23: 則是佛眼。一切種智。若住此觀則定慧力等。
T1915_.46.0472c24: 了了見佛性。安住大乘行歩平正。其疾如風。
T1915_.46.0472c25: 自然流入薩婆若海。行如來行。入如來室。著
T1915_.46.0472c26: 如來衣。坐如來座則以如來莊嚴而自莊嚴。
T1915_.46.0472c27: 獲得六根清淨入佛境界。於一切法無所染
T1915_.46.0472c28: 著。一切佛法皆現在前。成就念佛三昧。安住
T1915_.46.0472c29: 首楞嚴定。則是普現色身三昧。普入十方佛
T1915_.46.0473a01: 土教化衆生。嚴淨一切佛刹。供養十方諸佛。
T1915_.46.0473a02: 受持一切諸佛法藏。具足一切諸行波羅蜜。
T1915_.46.0473a03: 悟入大菩薩位。則與普賢文殊爲其等侶。常
T1915_.46.0473a04: 住法性身中。則爲諸佛稱歎授記。則是莊嚴
T1915_.46.0473a05: 兜率陀天。示現降神母胎出家詣道場。降魔
T1915_.46.0473a06: 怨成正覺轉法輪入涅槃。於十方國土究竟
T1915_.46.0473a07: 一切佛事。具足眞應二身。則是初發心菩薩
T1915_.46.0473a08: 也。華嚴經中。初發心時便成正覺。了達諸法
T1915_.46.0473a09: 眞實之性。所有慧身不由他悟。亦云。初發心
T1915_.46.0473a10: 菩薩。得如來一身作無量身。亦云。初發心菩
T1915_.46.0473a11: 薩即是佛。涅槃經云。發心畢竟二不別。如是
T1915_.46.0473a12: 二心前心難。大品經云。須菩提有菩薩摩訶
T1915_.46.0473a13: 薩。從初發心即坐道場。轉正法輪當知則
T1915_.46.0473a14: 是菩薩爲如佛也。法華經中。龍女所獻珠爲
T1915_.46.0473a15: 證。如是等經皆明初心具足一切佛法。即是
T1915_.46.0473a16: 大品經中。阿字門即是法華經中。爲令衆生
T1915_.46.0473a17: 開佛知見即是。涅槃經中。見佛性故住大涅
T1915_.46.0473a18: 槃。已略説初心菩薩因。修止觀證果之相。次
T1915_.46.0473a19: 明後心證果之相。後心所證境界則不可知。
T1915_.46.0473a20: 今推教所明。終不離止觀二法。所以者何。如
T1915_.46.0473a21: 法華經云。殷勤稱歎諸佛智慧則觀義。此即
T1915_.46.0473a22: 約觀以明果也。涅槃經。廣辯百句解脱。以
T1915_.46.0473a23: 釋大涅槃者涅槃則止義。是約止以明果也。
T1915_.46.0473a24: 故云。大般涅槃名常寂定。定者即是止義。法
T1915_.46.0473a25: 華經中。雖約觀明果則攝於止。故云。乃至究
T1915_.46.0473a26: 竟涅槃。常寂滅相終歸於空。涅槃中雖約止
T1915_.46.0473a27: 明果。則攝於觀。故以三徳爲大涅槃。此二大
T1915_.46.0473a28: 經。雖復文言出沒不同。莫不皆約止觀二門。
T1915_.46.0473a29: 辨其究竟並據定慧兩法。以明極果。行者當
T1915_.46.0473b01: 知初中後果。皆不可思議故。新譯金光明經
T1915_.46.0473b02: 云。前際如來不可思議。中際如來種種莊嚴。
T1915_.46.0473b03: 後際如來常無破壞。皆約修止觀二心。以辨
T1915_.46.0473b04: 其果。故般舟三昧經中偈云
T1915_.46.0473b05:     諸佛從心得解脱心者清淨名無垢
T1915_.46.0473b06:     五道鮮潔不受色有學此者成大道
T1915_.46.0473b07: 誓願所行者須除三障五蓋。如或不除雖勤
T1915_.46.0473b08: 用功終無所益

T1915_.46.0473b09:

修習止觀坐禪法要

終

T1915_.46.0473b10:
T1915_.46.0473b11: 始終心要
T1915_.46.0473b12: 　荊谿尊者述　
T1915_.46.0473b13: 夫三諦者。天然之性徳也。中諦者。統一切
T1915_.46.0473b14: 法。眞諦者。泯一切法。俗諦者。立一切法。擧
T1915_.46.0473b15: 一即三非前後也。含生本具。非造作之所得
T1915_.46.0473b16: 也。悲夫。祕藏不顯蓋三惑之所覆也。故無明
T1915_.46.0473b17: 翳乎法性。塵沙障乎化導。見思阻乎空寂。然
T1915_.46.0473b18: 茲三惑乃體上之虚妄也。於是大覺慈尊喟
T1915_.46.0473b19: 然歎曰。眞如界内絶生佛之假名。平等慧中
T1915_.46.0473b20: 無自他之形相。但以衆生妄想不自證。得莫
T1915_.46.0473b21: 之能返也。由是立乎三觀。破乎三惑。證乎三
T1915_.46.0473b22: 智。成乎三徳。空觀者。破見思惑。證一切智成
T1915_.46.0473b23: 般若徳。假觀者。破塵沙惑。證道種智成解脱
T1915_.46.0473b24: 徳。中觀者。破無明惑證一切種智成法身徳。
T1915_.46.0473b25: 然茲三惑三觀三智三徳。非各別也。非異時
T1915_.46.0473b26: 也。天然之理具諸法故。然此三諦性之自爾。
T1915_.46.0473b27: 迷茲三諦轉成三惑。惑破藉乎三觀。觀成證
T1915_.46.0473b28: 乎三智。智成成乎三徳。從因至果非漸修也。
T1915_.46.0473b29: 説之次第。理非次第。大綱如此。綱目可尋
T1915_.46.0473c01: 矣
T1915_.46.0473c02:
T1915_.46.0473c03: 止觀坐禪法要記
T1915_.46.0473c04: 　宋忠肅公陳瓘瑩中　
T1915_.46.0473c05: 本自不動何止之有。本自不蔽何觀之有。衆
T1915_.46.0473c06: 生迷蕩去本日遠。動靜倶失不昏即散。此二
T1915_.46.0473c07: 病本出生衆苦。令彼離苦而獲安隱。當用止
T1915_.46.0473c08: 觀以爲其藥。病瘳藥廢醫亦不立。則止觀者
T1915_.46.0473c09: 乃假名字。即假即空言語道斷。以大悲故無
T1915_.46.0473c10: 説而説。此摩訶止觀之所爲作也。然其文義
T1915_.46.0473c11: 深廣汪洋無涯。譬如大海孰得其際。以大悲
T1915_.46.0473c12: 故復作方便。使嘗一滴知百川味。使由一漚
T1915_.46.0473c13: 見全潮體。故於大經之外。又爲此書詞簡旨。
T1915_.46.0473c14: 要讀之易曉。應病之藥盡在是矣。善用藥者
T1915_.46.0473c15: 不治己病。止乎其未散。觀乎其未昏。方止方
T1915_.46.0473c16: 觀而未嘗昏未嘗散也。如鳥雙翼。如車兩輪。
T1915_.46.0473c17: 窮遠極高無往不可及。其至也不出於此。嗚
T1915_.46.0473c18: 呼不知則已。知止觀之可以入道者。可不勉
T1915_.46.0473c19: 哉
T1915_.46.0473c20:
T1915_.46.0473c21: 天台止觀統例
T1915_.46.0473c22: 　翰林學士守右補闕安定梁肅述　
T1915_.46.0473c23: 夫止觀何爲也。導萬法之理。而復於實際者
T1915_.46.0473c24: 也。實際者。何也性之本也。物之所以不能復
T1915_.46.0473c25: 者。昏與動使之然也。照昏者謂之明。駐動者
T1915_.46.0473c26: 謂之靜。明與靜止觀之體也。在因謂之止觀。
T1915_.46.0473c27: 在果謂之智定。因謂之行果謂之成。行者行
T1915_.46.0473c28: 此者也。成者證此者也。原夫聖人有以見惑
T1915_.46.0473c29: 足以喪志。動足以失方。於是乎止而觀之。靜
T1915_.46.0474a01: 而明之。使其動而能靜。靜而能明。因相待以
T1915_.46.0474a02: 成法。即絶待以照本。立大車以御正乘。大事
T1915_.46.0474a03: 而總權消息乎。不二之場鼓。舞於説三之域。
T1915_.46.0474a04: 至微以盡性。至頤以體神。語其近則一毫之
T1915_.46.0474a05: 善可通也。語其遠則重玄之門可闚也。用至
T1915_.46.0474a06: 圓以圓之物無偏也。用至實以實之物無妄
T1915_.46.0474a07: 也。聖人擧其言所以示也。廣其目所以告也。
T1915_.46.0474a08: 優而柔之使自求之。擬而議之。使自至之。此
T1915_.46.0474a09: 止觀所由作也。夫三諦者何也。一之謂也。空
T1915_.46.0474a10: 假中者何也。一之目也。空假者。相對之義。中
T1915_.46.0474a11: 道者。得一之名。此思議之説非至一之旨也。
T1915_.46.0474a12: 至一即三。至三即一非相含而然也。非相生
T1915_.46.0474a13: 而然也。非數義也。非強名也。自然之理也。言
T1915_.46.0474a14: 而傳之者迹也。理謂之本。迹謂之末。本也者。
T1915_.46.0474a15: 聖人所至之地也。末也者。聖人所示之教也。
T1915_.46.0474a16: 由本以垂迹。則爲小爲大爲通爲別。爲頓爲
T1915_.46.0474a17: 漸爲顯爲祕。爲權爲實爲定爲不定。循迹以
T1915_.46.0474a18: 返本則爲一爲大。爲圓爲實爲無住爲中。爲
T1915_.46.0474a19: 妙爲第一義。是三一之蘊也。所謂空也者。通
T1915_.46.0474a20: 萬法而爲言者也。假也者。立萬法而爲言者
T1915_.46.0474a21: 也。中也者。妙萬法而爲言者也。破一切惑莫
T1915_.46.0474a22: 盛乎空。建一切法莫盛乎假。究竟一切性莫
T1915_.46.0474a23: 大乎中。擧中則無法非中。目假則何法非假。
T1915_.46.0474a24: 擧空則無法不空。成之謂之三徳。修之謂之
T1915_.46.0474a25: 三觀。擧其要則聖人極深研幾窮理盡性之
T1915_.46.0474a26: 説乎。昧者使明。塞者使通通則悟。悟則至。
T1915_.46.0474a27: 至則常。常則盡矣。明則照。照則化。化則成。
T1915_.46.0474a28: 成則一矣。聖人有以彌綸萬法而不差。旁 &MT01197;

T1915_.46.0474a29: 萬劫而不遺。燾載恒沙而不有復歸。無物而
T1915_.46.0474b01: 不無寓。名之曰佛。強號之曰覺。究其旨其解
T1915_.46.0474b02: 脱自在。莫大極妙之徳乎。夫三觀成功者如
T1915_.46.0474b03: 此。所謂圓頓者。非漸次非不定。指論十章之
T1915_.46.0474b04: 義也。七章者。恢演始末通道之關也。五略
T1915_.46.0474b05: 者。擧其宏綱截流之津也。十境者。發動之機
T1915_.46.0474b06: 立觀之諦也。十乘者。妙用所修發行之門也。
T1915_.46.0474b07: 止於正觀而終於見境者義備故也。闕其餘
T1915_.46.0474b08: 者非修之要也。乘者何也。載萬物而運者也。
T1915_.46.0474b09: 十者。何也成載之事者也。知其境之妙不行
T1915_.46.0474b10: 而至者徳之上也。乘一而已矣。豈藉夫九哉。
T1915_.46.0474b11: 九者。非他相生之説。未至者之所踐也。故發
T1915_.46.0474b12: 心者。發無所發。安心者。安無所安。破遍者。
T1915_.46.0474b13: 破無所破。爰至餘乘皆不得已而説也。至於
T1915_.46.0474b14: 別其義例判爲章目。推而廣之不爲繁。統而
T1915_.46.0474b15: 簡之不爲少。如連環不可解也。如貫珠不可
T1915_.46.0474b16: 雜也。如懸鏡不可弇也。如通川不可遏也。義
T1915_.46.0474b17: 家多門非諍論也。按經證義非虚説也。辯四
T1915_.46.0474b18: 教淺深事有源也。成一事因縁理無遺也。噫
T1915_.46.0474b19: 止觀其救世明道之書乎。非夫聖智超絶卓
T1915_.46.0474b20: 爾獨立。其孰能爲乎。非夫聰明深達得意忘
T1915_.46.0474b21: 象。其孰能知乎。今之人乃專用章句文字從
T1915_.46.0474b22: 而釋之。又何疎漏耶。或稱不思議境。與不思
T1915_.46.0474b23: 議事皆極聖之域。等覺至人猶所未盡。若凡
T1915_.46.0474b24: 夫生滅心行三惑。浩然於言説之中。推上妙
T1915_.46.0474b25: 之理。是猶醯雞而説大鵬。夏蟲之議層氷。其
T1915_.46.0474b26: 不可見明矣。今止觀之説文字萬數廣論果
T1915_.46.0474b27: 地。無益初學。豈如暗然自修功至自至。何必
T1915_.46.0474b28: 以早計爲事乎。是大不然。凡所爲上聖之域。
T1915_.46.0474b29: 豈隔闊遼夐與凡境杳絶歟。是唯一性而已。
T1915_.46.0474c01: 得之爲悟。失之爲迷。一理而已。迷而爲凡。
T1915_.46.0474c02: 悟而爲聖。迷者自隔。理不隔也。失者自失。性
T1915_.46.0474c03: 不失也。止觀之作所以離異同而究聖神。使
T1915_.46.0474c04: 群生正性而順理者也。正性順理所以行覺
T1915_.46.0474c05: 路而至妙境也。不知此教者。則學何所入。功
T1915_.46.0474c06: 何所施。智何所發。譬如無目昧於日月之光。
T1915_.46.0474c07: 行於重險之處。顛踣墮落可勝既乎。噫去聖
T1915_.46.0474c08: 久遠。賢人不出。庸昏之徒含識而已。致使魔
T1915_.46.0474c09: 邪詭惑。諸黨並熾。空有云云。爲沈爲穿。有膠
T1915_.46.0474c10: 于文句不敢動者有流於 &T072366;

浪不能住者。又
T1915_.46.0474c11: 太遠而甘心不至者。有太近而我身即是者。
T1915_.46.0474c12: 有枯木而稱定者。有竅號而稱慧者。有奔走
T1915_.46.0474c13: 非道而言權者。有假於鬼而言通者。有放心
T1915_.46.0474c14: 而言廣者。有罕言而爲密者。有齒舌潜傳爲
T1915_.46.0474c15: 口訣者。凡此之類自立爲祖。繼祖爲家。反
T1915_.46.0474c16: 經非聖昧者不覺。仲尼有言。道之不明也。我
T1915_.46.0474c17: 知之矣。由物累也悲夫。隋開皇十八年。智者
T1915_.46.0474c18: 大師去世。至皇朝建中垂二百載。以斯文相
T1915_.46.0474c19: 傳凡五家師。其始曰灌頂。其次曰晋雲威。又
T1915_.46.0474c20: 其次曰東陽小威。又其次曰左溪朗公。其五
T1915_.46.0474c21: 曰荊溪然公。頂於同門中慧解第一。能奉師
T1915_.46.0474c22: 訓集成此書。蓋不以文辭爲本故也。或失則
T1915_.46.0474c23: 煩。或得則野。當二威之際緘授而已。其道不
T1915_.46.0474c24: 行。天寶中左溪。始弘解説。而知者蓋寡。荊
T1915_.46.0474c25: 溪。廣以傳記數十萬言。網羅遺法勤矣備矣。
T1915_.46.0474c26: 荊溪滅後知其説者適三四人。古人云。生而
T1915_.46.0474c27: 知之者上。學而知之者次。困而學之又其次。
T1915_.46.0474c28: 夫生而知之者。蓋性徳者也。學而知之者。天
T1915_.46.0474c29: 機深者也。若嗜欲深耳目塞。雖學而不知斯
T1915_.46.0475a01: 爲下矣。今夫學者。内病於蔽。外役於煩。沒世
T1915_.46.0475a02: 不能通其文。數年不能得其益則業。文爲之
T1915_.46.0475a03: 屡校梏足也。棼句爲之簸糠眯目也。以不能
T1915_.46.0475a04: 諭之。師教不領之弟子。止觀所以未光大於
T1915_.46.0475a05: 時也。予常戚戚於是整其宏綱。撮其機要。其
T1915_.46.0475a06: 理之所存。教之所急。或易置之或引伸之。
T1915_.46.0475a07: 其義之迂。其辭之鄙。或薙除之或潤色之。大
T1915_.46.0475a08: 凡浮疎之患十愈其九。廣略之宜三存其一。
T1915_.46.0475a09: 是祛鄙滯道蒙童。貽諸他人則吾豈敢。若同
T1915_.46.0475a10: 見同行且不以止觀罪我。亦無隱乎爾。建中
T1915_.46.0475a11: 上元甲子首事筆削三歳。歳在析木之津。功
T1915_.46.0475a12: 畢云爾
T1915_.46.0475a13:
T1915_.46.0475a14:

Footnote:

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