INBUDS
摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46
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T1911_.46.0042a01: 於十方。微妙淨法身具相三十二。用莊嚴法
T1911_.46.0042a02: 身。寂忍一觀具足衆徳。亦名爲衣亦名嚴
T1911_.46.0042a03: 飾。非九七五割截所成也。三衣者。即三觀
T1911_.46.0042a04: 也。蔽三諦上醜遮三諦上見愛寒熱。却三
T1911_.46.0042a05: 覺蚊虻莊嚴三身。故以三觀爲衣。即是伏
T1911_.46.0042a06: 忍柔順忍無生寂滅忍也。又起見名寒起愛
T1911_.46.0042a07: 名熱。修止觀得見諦解如煖。見則不生。
T1911_.46.0042a08: 得思惟解如涼。愛則不生。五根無惡即福
T1911_.46.0042a09: 徳莊嚴。意地無惡即智慧莊嚴。餘二觀上衣
T1911_.46.0042a10: 例可解。百一長衣者。即是一切行行助道之
T1911_.46.0042a11: 法。助成三觀。共蔽諸惑嚴於三身。此是歴
T1911_.46.0042a12: 諸法修忍爲衣也。食者三處論食。可以資
T1911_.46.0042a13: 身養道。一深山絶跡去遠人民。但資甘果
T1911_.46.0042a14: 美水一菜一果而已。或餌松柏以續精氣。
T1911_.46.0042a15: 如雪山甘香藕等。食已繋心思惟坐禪。更無
T1911_.46.0042a16: 餘事如是食者上士也。二阿蘭若處頭陀抖
T1911_.46.0042a17: 摟絶放牧聲。是修道處分衞自資。七佛皆明
T1911_.46.0042a18: 乞食法。方等般舟法華皆云乞食也。路徑
T1911_.46.0042a19: 若遠分衞勞妨。若近人物相喧。不遠不近乞
T1911_.46.0042a20: 食便易。是中士也。三既不能絶穀餌果。
T1911_.46.0042a21: 又不能頭陀乞食。外護檀越送食供養。亦
T1911_.46.0042a22: 可得受。又僧中如法結淨食亦可得受。下
T1911_.46.0042a23: 士也。若就觀心明食者。大經云。汝等比丘
T1911_.46.0042a24: 雖行乞食而未曾得大乘法食。法食者如
T1911_.46.0042a25: 來法喜禪悦也。此之法喜即是平等大慧。觀
T1911_.46.0042a26: 一切法無有障礙。淨名云。於食等者於法
T1911_.46.0042a27: 亦等。於法等者於食亦等。煩惱爲薪智慧
T1911_.46.0042a28: 爲火。以是因縁成涅槃食。令諸弟子悉皆
T1911_.46.0042a29: 甘嗜。此食資法身増智慧命。如食乳糜更
T1911_.46.0042b01: 無所須。即眞解脱。眞解脱者即是如來。用
T1911_.46.0042b02: 此法喜禪悦。歴一切法無不一味。一色一
T1911_.46.0042b03: 香無非中道
T1911_.46.0042b04: 義。無所須義。如彼深山上士。一草一果資
T1911_.46.0042b05: 身即足。頭陀乞食者。行人不能即事而中
T1911_.46.0042b06: 修實相慧者。當次第三觀調心而入中道。
T1911_.46.0042b07: 次第觀故名爲乞食。亦見中道又名飽義。
T1911_.46.0042b08: 即中士也。檀越送食者。若人不能即事通
T1911_.46.0042b09: 達。又不能歴法作觀。自無食義。應須隨
T1911_.46.0042b10: 善知識能説般若者
T1911_.46.0042b11: 而見中道。是人根鈍從聞生解。名爲得食。
T1911_.46.0042b12: 如人不能如上兩事。聽他送食。又僧中結
T1911_.46.0042b13: 淨食者。即是證得禪定支林功徳。藉定得
T1911_.46.0042b14: 悟。名僧中食也。是故行者常當存念大乘
T1911_.46.0042b15: 法食。不念餘味也◎
T1911_.46.0042b17:
T1911_.46.0042b18:
T1911_.46.0042b19:
T1911_.46.0042b21: 隋天台智者大師説
T1911_.46.0042b22: 門人灌頂記
T1911_.46.0042b23: ◎第三閑居靜處者。雖具衣食住處云何。
T1911_.46.0042b24: 若隨自意觸處可安。三種三昧必須好處。
T1911_.46.0042b25: 好處有三。一深山遠谷。二頭陀抖摟。三蘭若
T1911_.46.0042b26: 伽藍。若深山遠谷途路艱險。永絶人蹤誰相
T1911_.46.0042b27: 惱亂。恣意禪觀念念在道。毀譽不起是處
T1911_.46.0042b28: 最勝。二頭陀抖摟。極近三里交往亦疎覺策
T1911_.46.0042b29: 煩惱。是處爲次。三蘭若伽藍閑靜之寺。獨
T1911_.46.0042c01: 處一房不干事物。閉門靜坐正諦思惟。是
T1911_.46.0042c02: 處爲下。若離三處餘則不可。白衣齋邑此
T1911_.46.0042c03: 招過來恥。市邊鬧寺復非所宜。安身入道
T1911_.46.0042c04: 必須選擇。愼勿率爾。若得好處不須數
T1911_.46.0042c06: 深邃。七種方便絶跡不到。名之爲深。高廣
T1911_.46.0042c07: 不動名之爲山。遠離二邊稱之爲靜。不
T1911_.46.0042c08: 生不起稱之爲閑。大品云。若千由旬外起
T1911_.46.0042c09: 聲聞心者。此人身雖遠離心不遠離。以憒
T1911_.46.0042c10: 鬧爲不憒鬧。非遠離也。雖住城傍不起
T1911_.46.0042c11: 二乘心。是名遠離。即上品處也。頭陀處者。
T1911_.46.0042c12: 即是出假之觀。此觀與空相隣。如蘭若與
T1911_.46.0042c13: 聚落並。出假之觀安心俗諦。分別藥病抖
T1911_.46.0042c14: 擻無知。淨道種智。此次處也。閑寺一房者。
T1911_.46.0042c15: 即從假入空觀也。寺本衆鬧居處。而能安靜
T1911_.46.0042c16: 一室。假是囂塵能即假而空。當知眞諦亦是
T1911_.46.0042c17: 處也。安三諦理是止觀處。實不遁影山林
T1911_.46.0042c19: 禪由來甚矣。蘭若比丘去喧就靜。云何營
T1911_.46.0042c20: 造縁務壞蘭若行。非所應也。縁務有四。一
T1911_.46.0042c21: 生活。二人事。三技能。四學問。一生活縁務
T1911_.46.0042c22: 者。經紀生方觸途紛糾。得一失一喪道亂
T1911_.46.0042c23: 心。若勤營衆事則隨自意攝。非今所論。二
T1911_.46.0042c24: 人事者。慶弔俯仰低昂造聘。此往彼來來往
T1911_.46.0042c25: 不絶。況復衆人交絡擾攘追尋。夫違親離
T1911_.46.0042c26: 師本求要道。更結三州還敦五郡。意欲何
T1911_.46.0042c27: 之。倒裳索領鑚火求氷。非所應也。三＊技
T1911_.46.0042c28: 能者。醫方卜筮泥木彩畫。棊書呪術等是也。
T1911_.46.0042c29: 皮文美角膏煎鐸毀。己自害身。況修出世之
T1911_.46.0043a01: 道而當樹林招鳥腐氣來蠅。豈不摧折汚
T1911_.46.0043a02: 辱乎。四學問者。讀誦經論問答勝負等是
T1911_.46.0043a03: 也。領持記憶心勞志倦。言論往復水濁珠昏。
T1911_.46.0043a04: 何暇更得修止觀耶。此事尚捨。況前三務
T1911_.46.0043a06: 因愛有憂因憂有畏。若能斷愛名息生活
T1911_.46.0043a07: 縁務也。人事是業也。業生三界往來五道。
T1911_.46.0043a08: 以愛潤業處處受生。若無業者愛無所潤。
T1911_.46.0043a09: 諸業雖有力不逐不作者。不作故生死則
T1911_.46.0043a10: 斷。＊技術者未得聖道不得修通。虚妄之
T1911_.46.0043a11: 法障於般若。般若如虚空無戲論無文字。
T1911_.46.0043a12: 若得般若如得如意珠。但一心修。何遽怱
T1911_.46.0043a13: 怱用神通爲。習學者未得無生忍。而修世
T1911_.46.0043a14: 智辯聰種種分別。皆是瓦礫草木非眞寶
T1911_.46.0043a15: 珠。若能停住水則澄清。下觀瑠璃安徐取
T1911_.46.0043a16: 寶。能知世間生滅法相。種種行類何物不
T1911_.46.0043a17: 知。以一切種智知以佛眼見。欲行大道
T1911_.46.0043a18: 不應從彼小徑中學也○第五善知識者。
T1911_.46.0043a19: 是大因縁。所謂化導令得見佛。阿難説知
T1911_.46.0043a20: 識得道半因縁。佛言。不應爾。具足全因縁。
T1911_.46.0043a21: 知識有三種。一外護。二同行。三教授。若深
T1911_.46.0043a22: 山絶域無所資待。不假外護。若修三種三
T1911_.46.0043a23: 昧應仰勝縁。夫外護者不簡白黒。但能營
T1911_.46.0043a24: 理所須。莫見過。莫觸惱。莫稱歎。莫汎擧
T1911_.46.0043a25: 而致損壞。如母養兒。如虎銜子。調和得
T1911_.46.0043a26: 所。舊行道人乃能爲耳。是名外護。二同行
T1911_.46.0043a27: 者。行隨自意及安樂行未必須伴。方等般
T1911_.46.0043a28: 舟行法決須好伴。更相策發不眠不散。日
T1911_.46.0043a29: 有其新切磋琢磨。同心齊志如乘一船。
T1911_.46.0043b01: 互相敬重如視世尊。是名同行。三教授者。
T1911_.46.0043b02: 能説般若示道非道。内外方便通塞妨障。
T1911_.46.0043b03: 皆能決了。善巧説法示教利喜。轉破人心。
T1911_.46.0043b04: 於諸方便自能決了。可得獨行。妨難未諳
T1911_.46.0043b05: 不宜捨也。經言。隨順善師學得見恒沙
T1911_.46.0043b06: 佛。是名教授。觀心知識者。大品云。佛菩薩
T1911_.46.0043b07: 羅漢是善知識。六波羅蜜三十七品是善知
T1911_.46.0043b08: 識。法性實際是善知識。若佛菩薩等威光覆
T1911_.46.0043b09: 育即外護也。六度道品是入道之門。即同行
T1911_.46.0043b10: 也。法性實際即是諦理諸佛所師。境能發
T1911_.46.0043b11: 智。即教授也。今各具三義。一如佛威神覆
T1911_.46.0043b12: 護。即是外護。二諸佛聖人亦脱瓔珞著弊垢
T1911_.46.0043b13: 衣。執除糞器和光利物。豈非同行。三諸佛
T1911_.46.0043b14: 菩薩。一音演法開發化導。各令得解。即是
T1911_.46.0043b15: 教授。此即具三義也。六度道品亦具三義。
T1911_.46.0043b16: 助道名護助助道發正道。即是外護。正助
T1911_.46.0043b17: 合故即是同行。依此正助不失規矩。通入
T1911_.46.0043b18: 三解脱門。即是教授。法性亦具三義。境是所
T1911_.46.0043b19: 師冥熏密益。即是外護。境智相應即是同行。
T1911_.46.0043b20: 未見理時如盲。諦法顯時如目智用無僻。
T1911_.46.0043b21: 經言。修我法者證乃自知。心無實行何用
T1911_.46.0043b22: 問爲。即教授也。此則三三合九句。就前爲
T1911_.46.0043b23: 十二句。前三次三是事知識。餘六句是理知
T1911_.46.0043b24: 識。若將此約三諦者。入空觀時衆聖爲外
T1911_.46.0043b25: 護。即空道品爲同行。眞諦爲教授。亦具六
T1911_.46.0043b26: 事六理。假中兩觀亦復如是。三諦合有三
T1911_.46.0043b27: 十六番十八事十八理。若歴四悉檀。即有衆
T1911_.46.0043b28: 多知識義也。若能了此知識法門。善財入法
T1911_.46.0043b29: 界意則可解。此等雖同是知識。依華嚴云。
T1911_.46.0043c01: 有善知識魔。三昧魔。菩提心魔。魔能使人
T1911_.46.0043c02: 捨善從惡。又能化人墮二乘地。若然者羅
T1911_.46.0043c03: 漢之人。但行眞諦非善知識。若取内祕外
T1911_.46.0043c04: 現聲聞爲知識者。菩薩亦作天龍引入實
T1911_.46.0043c05: 相。何獨羅漢。此義則通無非知識。今言魔
T1911_.46.0043c06: 者。取實羅漢令人至化城者。即非眞善知
T1911_.46.0043c07: 識。但是半字知識。行半菩提道損半煩惱。
T1911_.46.0043c08: 奪與互明。或知識或魔也。別教若不得意不
T1911_.46.0043c09: 會中道。亦是知識魔也。圓教三種方是眞善
T1911_.46.0043c11: 呵五欲者。謂色聲香味觸。十住毘婆沙云。
T1911_.46.0043c12: 禁六情如縶狗鹿魚蛇猨鳥。狗樂聚落。鹿
T1911_.46.0043c13: 樂山澤。魚樂池沼。蛇樂穴居。猨樂深林。鳥
T1911_.46.0043c14: 樂依空。六根樂六塵。非是凡夫淺智弱志
T1911_.46.0043c15: 所能降伏。唯有智慧堅心正念。乃能降伏。
T1911_.46.0043c16: 總喩六根。今私對之。眼貪色色有質像如
T1911_.46.0043c17: 聚落。眼如狗也。耳貪聲聲無質像如空澤。
T1911_.46.0043c18: 耳如鹿也。鼻貪香如魚也。舌引味如蛇也。
T1911_.46.0043c19: 身著觸如猨也。心縁法如鳥也。今除意
T1911_.46.0043c20: 但明於五塵。五塵非欲而其中有味。能生
T1911_.46.0043c21: 行人須欲之心。故言五欲。譬如陶師人客延
T1911_.46.0043c22: 請不得就功。五欲亦爾。常能牽人入諸
T1911_.46.0043c23: 魔境。雖具前縁攝心難立。是故須呵。色欲
T1911_.46.0043c24: 者所謂赤白長短明眸善睞。素頸翠眉皓齒
T1911_.46.0043c25: 丹脣。乃至依報紅黄朱紫諸珍寶物惑動人
T1911_.46.0043c26: 心。如禪門中所説。色害尤深令人狂醉。生
T1911_.46.0043c27: 死根本良由此也。如難陀爲欲持戒。雖得
T1911_.46.0043c28: 羅漢習氣尚多。況復具縛者乎。國王耽荒無
T1911_.46.0043c29: 度。不顧宗廟社禝之重。爲欲樂故身入怨
T1911_.46.0044a01: 國。此間上代亡國破家多從欲起。赫赫宗
T1911_.46.0044a02: 周褒姒滅之。即其事也。經云。衆生貪狼於
T1911_.46.0044a03: 財色。坐之不得道。觀經云。色使所使爲恩
T1911_.46.0044a04: 愛奴。不得自在。若能知色過患則不爲所
T1911_.46.0044a05: 欺。如是呵已。色欲即息。縁想不生。專心入
T1911_.46.0044a06: 定。聲欲者
T1911_.46.0044a07: 絃管。環釧鈴珮等聲也。香欲者。即是欝茀氛
T1911_.46.0044a08: 氳。蘭馨麝氣。芬芳酷烈郁毓之物。及男女身
T1911_.46.0044a09: 分等香。味欲者。即是酒肉珍肴。肥膄津膩。
T1911_.46.0044a10: 甘甜酸辣。酥油鮮血等也。觸欲者。即是冷暖
T1911_.46.0044a11: 細滑。輕重強軟。名衣上服。男女身分等。此五
T1911_.46.0044a12: 過患者。色如熱金丸執之則燒。聲如毒塗
T1911_.46.0044a13: 鼓聞之必死。香如憋龍氣嗅之則病。味如
T1911_.46.0044a14: 沸蜜湯舌則爛。如蜜塗刀舐之則傷。觸如
T1911_.46.0044a15: 臥師子近之則齧。此五欲者得之無厭。惡
T1911_.46.0044a16: 心轉熾如火益薪。世世爲害劇於怨賊。累
T1911_.46.0044a17: 劫已來。常相劫奪摧折色心。今方禪寂復相
T1911_.46.0044a18: 惱亂。深知其過貪染休息。事相具如禪門
T1911_.46.0044a20: 難爲情。香味頽高志聲色喪躯齡○觀心
T1911_.46.0044a21: 呵五欲者。如色欲中滋味無量。謂常無常。
T1911_.46.0044a22: 我無我。淨不淨。苦樂空有。世第一義皆是滋
T1911_.46.0044a23: 味。故大論云。色中無味相凡夫不應著。若
T1911_.46.0044a24: 謂色是常是見依色。若色無常。亦常亦無
T1911_.46.0044a25: 常。非常非無常。是見皆依色。乃至非如去。
T1911_.46.0044a26: 非不如去。非邊非無邊等。是見皆依於色。悉
T1911_.46.0044a27: 是諍競執謂是實。戲論破智慧眼。互相是
T1911_.46.0044a28: 非。爲色造業。適有此有即有生死。如是觀
T1911_.46.0044a29: 者増長於欲非是呵欲。今觀色有無等六
T1911_.46.0044b01: 十二見。皆依無明。無明無常生滅不住。速
T1911_.46.0044b02: 朽之法念念磨滅。無我無主寂滅涅槃。無明
T1911_.46.0044b03: 既爾。從無明生若有若無等。悉皆無常寂滅
T1911_.46.0044b04: 涅槃。既無主我。誰實誰虚。終不於色起生
T1911_.46.0044b05: 死業業謝果亡。是爲呵色入空而得解脱。
T1911_.46.0044b06: 呵色既爾餘四亦然。是名三藏析法呵五
T1911_.46.0044b07: 欲也。中論指此云不善滅戲論也。若摩訶
T1911_.46.0044b08: 衍呵色欲者。體知諸見皆依無明。無明即
T1911_.46.0044b09: 空諸見亦即空。故金剛般若云。須陀洹者名
T1911_.46.0044b10: 爲入流。實不入流。不入色聲香味觸故。所
T1911_.46.0044b11: 以者何。若有色可析可名入色。色即是空
T1911_.46.0044b12: 無色可入。故名不入。既無流可入即無業
T1911_.46.0044b13: 果。是名善滅戲論。呵色既爾餘四亦然。復
T1911_.46.0044b14: 次呵色即空者。但入色空不能分別種種
T1911_.46.0044b15: 色相。云何能度一切衆生。衆生於色起種
T1911_.46.0044b16: 種計。即是種種集招種種苦。苦集病多。道滅
T1911_.46.0044b17: 之藥亦復無量。若欲化他豈可證空而不
T1911_.46.0044b18: 觀察。是故知空非空。從空入假。恒沙佛
T1911_.46.0044b19: 法悉令通達。若不如此猶名受入色空。今
T1911_.46.0044b20: 深呵色空不受不入。廣分別色。雖復分
T1911_.46.0044b21: 別但有名字。名字即空故稱爲假。呵色既
T1911_.46.0044b22: 爾。餘四亦然。又呵色二邊。如大品云。色中
T1911_.46.0044b23: 無味相凡夫不應著。色中無離相二乘不
T1911_.46.0044b24: 應離。破色無明有無等見。是呵其味。破其
T1911_.46.0044b25: 沈空是呵其離。若定有味不應有離。若定
T1911_.46.0044b26: 有離不應有味。味不定故非味。離不定
T1911_.46.0044b27: 故非離。不著二邊即是非味非離
T1911_.46.0044b28: 中道實相。故釋論云。二乘爲禪故呵色事。
T1911_.46.0044b29: 不名波羅蜜。菩薩呵色即見色實相。見色
T1911_.46.0044c01: 實相即是見禪實相。故名波羅蜜到色彼
T1911_.46.0044c02: 岸。到色彼岸即是見色中道。分別色者即
T1911_.46.0044c03: 是見色俗。即色空者是見色眞。如是呵色
T1911_.46.0044c04: 盡色源底。成三諦三昧發三種智慧。深呵
T1911_.46.0044c05: 於色爲止觀方便。其意在此。呵色既然餘
T1911_.46.0044c06: 四亦爾○第三棄五蓋者。所謂貪欲瞋恚睡
T1911_.46.0044c07: 眠掉悔疑。通稱蓋者。蓋覆纒綿。心神昏闇定
T1911_.46.0044c08: 慧不發故名爲蓋。前呵五欲。乃是五根對
T1911_.46.0044c09: 現在五塵發五識。今棄五蓋。即是五識轉
T1911_.46.0044c10: 入意地。追縁過去逆慮未來五塵等法。爲
T1911_.46.0044c11: 心内大障。喩如陶師身中有疾不能執作。
T1911_.46.0044c12: 蓋亦如是。爲妨既深加之以棄。如翦毒
T1911_.46.0044c13: 樹如檢偸賊。不可留也。大品云。離欲及
T1911_.46.0044c14: 惡法。離欲者五欲也。如前所呵。惡法者五
T1911_.46.0044c15: 蓋也。宜須急棄。此五蓋者。其相云何。貪欲
T1911_.46.0044c16: 蓋起。追念昔時所更五欲。念淨潔色與眼
T1911_.46.0044c17: 作對。憶可愛聲髣髴在耳。思悦意香開
T1911_.46.0044c18: 結使門。想於美味甘液流口。憶受諸觸毛
T1911_.46.0044c19: 竪戰動。貪如此等麁弊五欲。思想計校心
T1911_.46.0044c20: 生醉惑忘失正念。或密作方便更望得
T1911_.46.0044c21: 之。若未曾得亦復推尋。或當求覓。心入塵
T1911_.46.0044c22: 境無有間念。麁覺蓋禪禪何由獲。是名貪
T1911_.46.0044c23: 欲蓋相。瞋恚蓋者。追想是人惱我惱我親
T1911_.46.0044c24: 稱歎我怨。三世九惱怨對結恨。心熱氣麁忿
T1911_.46.0044c25: 怒相續
T1911_.46.0044c26: 其毒忿暢情爲快。如此瞋火燒諸功徳。禪
T1911_.46.0044c27: 定支林豈得生長。此即瞋恚蓋相也。睡眠蓋
T1911_.46.0044c28: 者。心神昏昏爲睡。六識闇塞四支倚放爲
T1911_.46.0044c29: 眠。眠名増心數法。烏闇沈塞密來覆人
T1911_.46.0045a01: 難可防衞。五情無識猶如死人。但於片
T1911_.46.0045a02: 息名爲小死。若喜眠者眠則滋多。薩遮經
T1911_.46.0045a03: 云。若人多睡眠懈怠妨有得。未得者不得
T1911_.46.0045a04: 已得者退失。若欲得勝道除睡疑放逸。精
T1911_.46.0045a05: 進策諸念離惡功徳集。釋論云。眠爲大闇
T1911_.46.0045a06: 無所見。日日欺誑奪人明。亦如臨陣白刃
T1911_.46.0045a07: 間。如共毒蛇同室居。如人被縛將去殺。爾
T1911_.46.0045a08: 時云何安可眠。眠之妨禪其過最重。是爲
T1911_.46.0045a09: 睡眠蓋相。掉悔者。若覺觀偏起屬前蓋攝。
T1911_.46.0045a10: 今覺觀等起遍縁諸法。乍縁貪欲又想瞋
T1911_.46.0045a11: 恚及以邪癡。炎炎不停卓卓無住。乍起乍伏
T1911_.46.0045a12: 種種紛紜。身無趣遊行口無益談笑。是名
T1911_.46.0045a13: 爲掉。掉而無悔則不成蓋。以其掉故心地
T1911_.46.0045a14: 思惟謹愼不節。云何乃作無益之事。實爲
T1911_.46.0045a15: 可恥。心中憂悔懊結繞心則成悔蓋。蓋覆
T1911_.46.0045a16: 禪定不得開發。若人懺悔改往自責其心
T1911_.46.0045a17: 而生憂悔。若人禪定知過而已。不應想
T1911_.46.0045a18: 著。非但悔故而得免脱。當修禪定清淨之
T1911_.46.0045a19: 法。那得將悔縈心妨於大事。故云悔已莫
T1911_.46.0045a20: 復憂。不應常念著。不應作而作。應作而不
T1911_.46.0045a21: 作。即是此意。是名掉悔蓋相也。疑蓋者。此
T1911_.46.0045a22: 非見諦障理之疑。乃是障定疑也。疑有三種。
T1911_.46.0045a23: 一疑自。二疑師。三疑法。一疑自者。謂我身
T1911_.46.0045a24: 底下必非道器。是故疑身。二疑師者。此人
T1911_.46.0045a25: 身口不稱我懷。何必能有深禪好慧。師而事
T1911_.46.0045a26: 之將不誤我。三疑法者。所受之法何必中
T1911_.46.0045a27: 理。三疑猶豫常在懷抱。禪定不發設發永
T1911_.46.0045a28: 失。此是疑蓋之相也。五蓋病相如是。棄法云
T1911_.46.0045a29: 何。行者當自省察。今我心中何病偏多。若
T1911_.46.0045b01: 知病者應先治之。若貪欲蓋重。當用不淨
T1911_.46.0045b02: 觀棄之。何以故。向謂五欲爲淨愛著纒綿。
T1911_.46.0045b03: 今觀不淨膿嚢涕唾無一可欣。厭惡心生
T1911_.46.0045b04: 如爲怨逐。何有智者當樂是耶。故知此觀
T1911_.46.0045b05: 治貪之藥。此蓋若去心即得安。若瞋恚蓋
T1911_.46.0045b06: 多當念慈心滅除恚火。此火能燒二世功
T1911_.46.0045b07: 徳。人不喜見。毒害殘暴禽獸無異。生死怨
T1911_.46.0045b08: 對累劫不息。即世微恨後成大怨。今修慈
T1911_.46.0045b09: 心棄捨此惡。觀一切人父母親想。悉令得
T1911_.46.0045b10: 樂。若不得樂。我當勤心令得安樂。云何
T1911_.46.0045b11: 於彼而生怨對。作是觀時瞋心即息。安心
T1911_.46.0045b12: 入禪。若睡蓋多者。當勤精進策勵身心。加
T1911_.46.0045b13: 意防擬思惟法相。分別選擇善惡之法。勿
T1911_.46.0045b14: 令睡蓋得入。又當撰擇善惡之心令生
T1911_.46.0045b15: 法喜。心既明淨睡蓋自除。莫以睡眠因縁
T1911_.46.0045b16: 失二世樂。徒生徒死無一可獲。如入寶
T1911_.46.0045b17: 山空手而歸。深可傷歎。當好制心善巧防
T1911_.46.0045b18: 御也。杖毱貝申脚起星水洗。若掉散者應
T1911_.46.0045b19: 用數息。何以故。此蓋甚利。來時不覺于久
T1911_.46.0045b20: 始知。今用數息。若數不成。或時中忘即知
T1911_.46.0045b21: 已去。覺已更數。數相成就則覺觀被伏。若
T1911_.46.0045b22: 不治之終身被蓋。若三疑在懷當作是
T1911_.46.0045b23: 念。我身即是大富盲兒。具足無上法身財寶。
T1911_.46.0045b24: 煩惱所翳道眼未開。要當修治終不放捨。
T1911_.46.0045b25: 又無量劫來習因何定。豈可自疑失時失
T1911_.46.0045b26: 利。人身難得怖心難起莫以疑惑而自毀
T1911_.46.0045b27: 傷。若疑師者。我今無智。上聖大人皆求其
T1911_.46.0045b28: 法不取其人。雪山從鬼請偈。天帝拜畜
T1911_.46.0045b29: 爲師。大論云。不以嚢臭而棄其金。慢如
T1911_.46.0045c01: 高山雨水不停。卑如江海萬川歸集。我以
T1911_.46.0045c02: 法故復度敬彼。普超經云。人人相見莫相
T1911_.46.0045c03: 平相。智如如來乃能平人。身子云。我從今
T1911_.46.0045c04: 去。不敢復言是人入生死是人入涅槃。即
T1911_.46.0045c05: 此意也。常起恭敬三世如來。師即未來諸佛。
T1911_.46.0045c06: 云何生疑耶。若疑法者。我法眼未開未別
T1911_.46.0045c07: 是非。憑信而已。佛法如海唯信能入。法華
T1911_.46.0045c08: 云。諸聲聞等非己智分。以信故入。我之盲
T1911_.46.0045c09: 瞑復不信受。更何所歸。長淪永溺不知出
T1911_.46.0045c11: 若心信法法則染心。猶豫狐疑事同覆器。
T1911_.46.0045c12: 問曰。五蓋悉障定不。答。解者不同。或云。無
T1911_.46.0045c13: 知是正障。何者。禪是門戸詮次之法。知無
T1911_.46.0045c14: 知相乖故。疑眠蓋是也。或言。散動是正障。何
T1911_.46.0045c15: 者。定散相乖故。掉悔是也。或言。貪瞋是正
T1911_.46.0045c16: 障。何者。禪是柔軟善法。剛柔相乖故。貪瞋是
T1911_.46.0045c17: 也。如是等各據不同。今釋不然。五蓋通是
T1911_.46.0045c18: 障。而隨行者強弱。若人貪欲蓋多。此蓋是
T1911_.46.0045c19: 正障餘者是傍。四蓋亦爾。譬如四大通皆是
T1911_.46.0045c20: 病。未必倶發隨其動者。正能殺人。蓋亦應
T1911_.46.0045c22: 住毘婆沙云。若人放逸者。諸蓋則覆心。生
T1911_.46.0045c23: 天猶尚難。何況於得果。若人勤精進則能
T1911_.46.0045c24: 裂諸蓋。諸蓋既裂已諸願悉皆得。是名依
T1911_.46.0045c25: 事法棄蓋也。問。初禪發時五蓋畢竟盡不。
T1911_.46.0045c26: 答。此當分別。何者。離三毒爲四分。貪瞋
T1911_.46.0045c27: 癡偏發是三分。不名爲等。三分等起名爲
T1911_.46.0045c28: 等。三毒偏起是覺觀而非多。三分等起名
T1911_.46.0045c29: 覺觀多。即是第四分也。成論呼此爲刹那
T1911_.46.0046a01: 心。刹那心既通縁三毒三毒等起。故知刹那
T1911_.46.0046a02: 之心。即是善惡成也。阿毘曇明。此刹那心起。
T1911_.46.0046a03: 但是無明無記。善惡未成。何以故。雖通縁
T1911_.46.0046a04: 三毒不正屬三毒。既不正屬。那得是善惡。
T1911_.46.0046a05: 雖非是惡。三毒因之而起。呼此無記爲因
T1911_.46.0046a06: 等起。而不名爲善惡。此二論雖異同是明
T1911_.46.0046a07: 第四分也。離此四分爲五蓋貪瞋兩分。是
T1911_.46.0046a08: 兩蓋開癡分爲睡疑兩蓋。等分爲掉悔蓋。
T1911_.46.0046a09: 若廣開四分。一分則有二萬一千煩惱。四分
T1911_.46.0046a10: 合有八萬四千。約於苦諦則是八萬四千法
T1911_.46.0046a11: 藏。約於集諦則是八萬四千塵勞門。約於
T1911_.46.0046a12: 道諦則是八萬四千三昧陀羅尼等。約於滅
T1911_.46.0046a13: 諦則是八萬四千諸波羅蜜。四分法相該深
T1911_.46.0046a14: 若此。五蓋理應高廣。阿毘曇那得判貪止
T1911_.46.0046a15: 欲界。上地名愛上亦無瞋。此義已爲成論
T1911_.46.0046a16: 所難。若上地輕貪名愛。亦應輕瞋名恚耶。
T1911_.46.0046a17: 故知覆相抑異未是通方耳。今釋五蓋望
T1911_.46.0046a18: 於四分。通至佛地。上棄五蓋相此是鈍使
T1911_.46.0046a19: 五蓋。止障初禪。初禪若發此蓋棄盡。常途所
T1911_.46.0046a20: 論秖是此意。利使五蓋障於眞諦。如前所
T1911_.46.0046a21: 明空見之人計所執爲實。餘是妄語。乖之
T1911_.46.0046a22: 則瞋順之則愛。即貪瞋兩蓋也。無明闇心謬
T1911_.46.0046a23: 有所執。非明審知即睡眠蓋。種種戲論見
T1911_.46.0046a24: 諍無益即掉悔蓋。即雖無疑後方大疑。何
T1911_.46.0046a25: 以故。既執是實何所復疑。後若被破心生
T1911_.46.0046a26: 疑惑
T1911_.46.0046a27: 道發。證須陀洹。從初果去。取眞爲愛捨
T1911_.46.0046a28: 思爲瞋。思惑未盡爲睡。失脱忘念爲掉。
T1911_.46.0046a29: 非無學名疑。故知五蓋障眞通至三果。除
T1911_.46.0046b01: 此五蓋即是無學。復次依空起蓋障俗諦
T1911_.46.0046b02: 理。所以者何。沈空取證以空爲是。譬如貧
T1911_.46.0046b03: 人得少便爲足。更不願好者。保愛此空即
T1911_.46.0046b04: 貪蓋。憎厭生死捨而不觀。即瞋蓋。無爲空
T1911_.46.0046b05: 寂不肯照假。乃至不識五種之鹽。名睡蓋。
T1911_.46.0046b06: 空亂意衆生非其境界名掉悔蓋。假智不
T1911_.46.0046b07: 明名疑蓋。此蓋不棄。道種智俗諦三昧終
T1911_.46.0046b08: 不現前。此蓋若除法眼明朗。復次依中起
T1911_.46.0046b09: 蓋障於中道。所以者何。菩薩貪求佛法。如
T1911_.46.0046b10: 海呑流無有厭足。生名愛法起順道貪。
T1911_.46.0046b11: 此名貪蓋。不喜二乘。大樹折枝不宿怨
T1911_.46.0046b12: 鳥。是名瞋蓋。無明長遠設使上地猶有分
T1911_.46.0046b13: 在。大論云。處處説破無明三昧者。初雖破
T1911_.46.0046b14: 後更須破。無智慧明即睡蓋。菩薩三業雖
T1911_.46.0046b15: 無失比佛猶有漏失。名掉悔蓋。初後理圓
T1911_.46.0046b16: 而初心智慧不逮於後。是名疑蓋。此蓋不
T1911_.46.0046b17: 棄終不與實相相應。此蓋若除眞如理顯。
T1911_.46.0046b18: 開佛知見。此五蓋法不局在初心。地地皆
T1911_.46.0046b19: 有。唯佛究竟八萬四千波羅蜜。具足圓滿
T1911_.46.0046b20: 到於彼岸。故地持云。第九離一切見清淨淨
T1911_.46.0046b21: 禪。若得此意蓋相則長。非但欲界而已。復
T1911_.46.0046b22: 次言語分別邐迆階梯。前鈍利兩蓋是凡夫
T1911_.46.0046b23: 時所棄。俗諦上蓋是二乘時所棄。障中道
T1911_.46.0046b24: 蓋是菩薩時所棄。如此論蓋後不關初。地
T1911_.46.0046b25: 攝二論師多明此意。果頭之法不關凡夫。
T1911_.46.0046b26: 那可即事而修。圓釋不爾。何以得知。若
T1911_.46.0046b27: 爲上地人説。應作法性佛現法性國。爲
T1911_.46.0046b28: 法性菩薩説之。何意相輔現此三界。爲欲
T1911_.46.0046b29: 度此凡俗故。論此妙法使其得修。若言
T1911_.46.0046c01: 不爾爲誰施權。權何所引。若得此意。初
T1911_.46.0046c02: 心凡夫能於一念圓棄諸蓋。故大品云。一
T1911_.46.0046c03: 切法趣欲事是趣不過。欲事尚不可得。何
T1911_.46.0046c04: 況當有趣不趣。釋曰。趣即是有。有能趣所
T1911_.46.0046c05: 趣故即辯俗諦。欲事不可得即是明空。空
T1911_.46.0046c06: 中無能趣所趣故即辯眞諦。云何當有趣
T1911_.46.0046c07: 非趣。即是辯中道。當知三諦秖在一欲事
T1911_.46.0046c08: 耳。今更廣釋令義易解。云何一切法趣欲
T1911_.46.0046c09: 事是趣不過。欲事爲法界故一切法之根
T1911_.46.0046c10: 本。如初起欲覺。已具諸法。心麁不知漸漸
T1911_.46.0046c11: 滑利。不能制御便習其事。初試歇熱習之
T1911_.46.0046c12: 則慣。餐啜叵忘。即便退戒還家求覓欲境。
T1911_.46.0046c13: 覓不知足。或偸或劫或偪或貿。如是等種
T1911_.46.0046c14: 種求欲而生罪過。若得此境大須供養。或
T1911_.46.0046c15: 偸奪求財。或殺生取適。若其富貴縱心造
T1911_.46.0046c16: 罪。若其貧窮惡念亦廣。欲罪既成適有此
T1911_.46.0046c17: 有。則有生死應遍受果。隨在何道欲轉倍
T1911_.46.0046c18: 盛。受胎之微形世世常増長。十二因縁輪轉
T1911_.46.0046c19: 無際。當知一切法無不趣欲。欲法界外更
T1911_.46.0046c20: 無別法。當知一切五蓋如上説者。於初一
T1911_.46.0046c21: 念悉皆具足。欲爲因縁生法其義可見也。
T1911_.46.0046c22: 云何欲法界空。外五塵求不可得。内意根求
T1911_.46.0046c23: 不可得。中間意識求不可得。内外合求不
T1911_.46.0046c24: 可得。離内外求不可得。過去欲縁求不
T1911_.46.0046c25: 可得。現在欲因求不可得。未來欲果求不
T1911_.46.0046c26: 可得
T1911_.46.0046c27: 故。從欲所生一切法亦即是空。空亦不可
T1911_.46.0046c28: 得。是爲觀空棄利鈍蓋也
T1911_.46.0046c29: 一切欲。即識一切衆生亦復如是。且置餘
T1911_.46.0047a01: 道。直就人道種種色像。種種音聲。種種心
T1911_.46.0047a02: 行。種種依報。各各不同。當知欲因種別無
T1911_.46.0047a03: 量。一人因果已自無窮。何況多人。一界如
T1911_.46.0047a04: 是況九法界。一法如是何況百法。譬如對
T1911_.46.0047a05: 寇寇是勳本。能破寇故有大功名得大富
T1911_.46.0047a06: 貴。無量貪欲是如來種亦復如是。能令菩薩
T1911_.46.0047a07: 出生無量百千法門。多薪火猛。糞壤生華。
T1911_.46.0047a08: 貪欲是道。此之謂也。若斷貪欲住貪欲空。
T1911_.46.0047a09: 何由生出一切法門。經云。不斷五欲能淨
T1911_.46.0047a10: 諸根。如是觀時俗諦五蓋自然清淨。雖能
T1911_.46.0047a11: 如此未見欲之實性。實非空亦復非假。
T1911_.46.0047a12: 非假故豈有無量。非空故豈有寂然。空及
T1911_.46.0047a13: 假名是二皆無。無趣無非趣。無趣者利鈍
T1911_.46.0047a14: 兩番五蓋玄除。無非趣一番五蓋除得識
T1911_.46.0047a15: 中道。又一番除無所斷破無所棄滅。而四
T1911_.46.0047a16: 番五蓋一念圓除。破二十五有見欲實性。
T1911_.46.0047a17: 名王三昧具一切法。是名圓觀棄於圓蓋。
T1911_.46.0047a18: 如此法門名理即是。作如此解名名字即
T1911_.46.0047a19: 是。初心此觀名觀行即是。如上訶色即淨
T1911_.46.0047a20: 眼根。訶聲即淨耳根。訶香即淨鼻根。訶味
T1911_.46.0047a21: 即淨舌根。訶觸即淨身根。棄五蓋即淨意
T1911_.46.0047a22: 根。六根淨時名相似即是。三惑破三諦顯名
T1911_.46.0047a23: 分眞即是。若能盡欲蓋邊底名究竟即是。
T1911_.46.0047a24: 圓棄欲蓋既爾。棄餘蓋亦然○第四調
T1911_.46.0047a25: 五事者。所謂調食調眠調身調息調心。
T1911_.46.0047a26: 如前所喩。土水不調不任爲器。五事不
T1911_.46.0047a27: 善不得入禪。眠食兩事就定外調之。三
T1911_.46.0047a28: 事就入出住調之。調食者増病増眠増煩
T1911_.46.0047a29: 惱等食。則不應食也。安身愈疾之物是所
T1911_.46.0047b01: 應食。略而言之。不飢不飽是食調相。尼揵
T1911_.46.0047b02: 經曰。噉食太過體難迴動。窳惰懈怠所食難
T1911_.46.0047b03: 消。失二世利。睡眠自受苦迷悶難醒寤。調
T1911_.46.0047b04: 眠者。眠是眼食不可苦節。増於心數。損
T1911_.46.0047b05: 失功夫復不可恣。上訶蓋中一向除棄。
T1911_.46.0047b06: 爲正入定障故。此中在散心時從容四大
T1911_.46.0047b07: 故。各有其意。略而言之。不節不恣是眠調
T1911_.46.0047b08: 相。三事合調者。三事相依不得相離。如初
T1911_.46.0047b09: 受胎一煗二命三識。煗是遺體之色。命是氣
T1911_.46.0047b10: 息報風連持。識是一期心主。託胎即有三
T1911_.46.0047b11: 事。三事増長七日一變。三十八七日竟三事
T1911_.46.0047b12: 出生名嬰兒。三事停住名壯年。三事衰微名
T1911_.46.0047b13: 爲老。三事滅壞名爲死。三事始終不得相
T1911_.46.0047b14: 離。須合調也。初入定時調身令不寛不
T1911_.46.0047b15: 急調息。令不澁不滑。調心令不沈不浮。
T1911_.46.0047b16: 調麁入細住禪中。隨不調處覺當檢校調
T1911_.46.0047b17: 使安隱。如調絃入弄後不成曲。即知絃
T1911_.46.0047b18: 軫差異。覺而改之。若欲出定從細至麁。備
T1911_.46.0047b19: 如次第禪門也。若能調凡夫三事變爲聖
T1911_.46.0047b20: 人三法。色爲發戒之由。息爲入定之門。心
T1911_.46.0047b21: 爲生慧之因。此戒能捨惡趣凡鄙之身。成
T1911_.46.0047b22: 辦聖人六度滿足法身。此息能變散動惡
T1911_.46.0047b23: 覺。即成禪悦法喜因禪發慧。聖人以之爲
T1911_.46.0047b24: 命。此心即能改生死心爲菩提心眞常聖
T1911_.46.0047b25: 識。始此三法合成聖胎。始從初心終至後
T1911_.46.0047b27: 者。如前法喜禪悦爲食也。初觀眞諦所生
T1911_.46.0047b28: 定慧。多爲入空消淨諸法。此是飢相。法華
T1911_.46.0047b29: 云。飢餓羸痩體生瘡癬也。第二觀俗諦所
T1911_.46.0047c01: 生定慧。多是扶俗假立諸法。名爲飽相。故
T1911_.46.0047c02: 云歴劫修行恒沙佛法。是二觀飢飽不調。
T1911_.46.0047c03: 中道禪悦法喜
T1911_.46.0047c05: 與空合。沈空保住。眠相則多。出假分別伏
T1911_.46.0047c06: 無明。眠相則少。今中道觀從容。若斷無明
T1911_.46.0047c07: 一切善法則無生處。塵勞之儔是如來種。不
T1911_.46.0047c08: 斷癡愛起諸明脱。若恣無明無上佛道何
T1911_.46.0047c09: 由得成。經云。無明轉即變爲明。行於非道
T1911_.46.0047c10: 通達佛道。無明性明性無二無別。豈可斷
T1911_.46.0047c11: 無明性更修明性耶。不住調伏不住不
T1911_.46.0047c12: 調伏。即是理觀調眠也。合調三事即爲三
T1911_.46.0047c13: 番。大經云。六波羅蜜滿足之身。調如此身
T1911_.46.0047c14: 令不寛不急。大品云。樂説辯卒起是爲魔
T1911_.46.0047c15: 事。不卒起亦是魔事。卒起者卒行六度是
T1911_.46.0047c16: 急。卒放捨是寛。不急不寛是身調相。調息
T1911_.46.0047c17: 者。以禪悦法喜慧命爲息。如大品云。般若
T1911_.46.0047c18: 非利非鈍。若鈍名爲澁。若利即名滑。不鈍
T1911_.46.0047c19: 不利名息調相。調心者。菩提心難得是爲
T1911_.46.0047c20: 沈。菩提心易得名爲浮。非難非易是爲調
T1911_.46.0047c21: 相。次約三觀調三事者。以微妙善心爲
T1911_.46.0047c22: 菩提心。如前明四種菩提心。若三藏通教爲
T1911_.46.0047c23: 斷結入空以眞爲證。此心爲沈。若別教化
T1911_.46.0047c24: 他出假分別藥病。廣識法門發菩提心。此
T1911_.46.0047c25: 心爲浮。若圓教觀實相理雙遮雙照。非空
T1911_.46.0047c26: 故不沈非假故不浮。發如是心名爲調
T1911_.46.0047c27: 相。調身者通教斷惑明六度爲急。別教出
T1911_.46.0047c28: 假分別爲寛。中道不依二邊爲不寛不急
T1911_.46.0047c29: 也。調息者通教慧命入空爲滑。別教入假爲
T1911_.46.0048a01: 澁。中道不依二邊爲不澁不滑。復次約三
T1911_.46.0048a02: 觀各各調者。初觀止身息心爲急滑沈。次
T1911_.46.0048a03: 觀身息心爲寛澁浮。若能中適即成方便
T1911_.46.0048a04: 得入眞諦也。第二觀止身息心爲急滑
T1911_.46.0048a05: 沈。觀身息心爲寛澁浮。能止觀中適則成
T1911_.46.0048a07: 息心爲急滑沈。觀身息心爲寛澁浮。若能
T1911_.46.0048a08: 中適止觀從容。即成方便得入中道見實
T1911_.46.0048a09: 相理也。行者善調三事令託聖胎。如即行
T1911_.46.0048a10: 心未有所屬。應當勤心和會方便智度父
T1911_.46.0048a11: 母託於聖胎。豈可託地獄三途人天之胎
T1911_.46.0048a12: 耶○第五行五法者。所謂欲精進念巧慧一
T1911_.46.0048a13: 心。前喩陶師衆事悉整。而不肯作作不殷
T1911_.46.0048a14: 勤。不存作法作不巧便。作不專一則事
T1911_.46.0048a15: 無成。今亦如是。上二十法雖備。若無樂
T1911_.46.0048a16: 欲希慕。身心苦策。念想方便。一心決志者。
T1911_.46.0048a17: 止觀無由現前。若能欣習無厭曉夜匪懈。
T1911_.46.0048a18: 念念相續。善得其意一心無異。此人能進
T1911_.46.0048a19: 前路。一心譬船柁。巧慧如點頭。三種如篙
T1911_.46.0048a20: 櫓。若少一事則不安隱。又如飛鳥以眼視
T1911_.46.0048a21: 以尾制以翅前。無此五法事禪尚難。何況
T1911_.46.0048a22: 理定。當知五法通爲小大事理。而作方便
T1911_.46.0048a23: 也。成論用四支爲方便一心爲定體。若然
T1911_.46.0048a24: 者四禪皆有一心。一心無異。云何判四禪
T1911_.46.0048a25: 之別。今不用此。若瓔珞云五支皆方便。第
T1911_.46.0048a26: 六默然爲定體。四禪倶有默然亦難分別。
T1911_.46.0048a27: 若毘曇用五法爲方便。五支皆爲定體。所
T1911_.46.0048a28: 以有四禪通別之異。一心爲通體初支爲
T1911_.46.0048a29: 別體。故云覺觀倶禪乃至捨倶禪。別支與一
T1911_.46.0048b01: 心同起。得簡一心有深淺異。釋論同此
T1911_.46.0048b02: 説。今亦用之。論文解五法者。欲者。欲從
T1911_.46.0048b03: 欲界到初禪。精進者欲界難過。若不精進
T1911_.46.0048b04: 不能得出。如叛還本國界首難度。故論
T1911_.46.0048b05: 云。施戒忍世間常法。如客主之禮法應供
T1911_.46.0048b06: 給。見作惡者被治不敢爲罪。或少力故而
T1911_.46.0048b07: 忍故不須精進。今欲生般若要因禪定。必
T1911_.46.0048b08: 須大精進身心急著。爾乃成辦。如佛説血
T1911_.46.0048b09: 肉脂髓皆使竭盡。但令皮骨在不捨精進。
T1911_.46.0048b10: 乃得禪定智慧。得是三事衆事皆辦。是故
T1911_.46.0048b11: 須大精進也。念者。常念初禪不念餘事。
T1911_.46.0048b12: 慧者。分別初禪尊重可貴。欲界欺誑可惡。
T1911_.46.0048b13: 初禪爲攀上勝妙出。欲界爲厭下苦麁障。
T1911_.46.0048b14: 因果合論則有十二觀。若依此言與外道
T1911_.46.0048b15: 六行同。但外道專爲求禪。今佛弟子用邪
T1911_.46.0048b16: 相入正相。無漏心修還成正法。是爲巧慧。
T1911_.46.0048b17: 一心者。修此法時。一心專志更不餘縁。決
T1911_.46.0048b18: 定一心非是入定一心也。復次欲者欲從
T1911_.46.0048b19: 生死而入涅槃。精進者不雜有漏名精。一
T1911_.46.0048b20: 向專求名進。念者但念涅槃寂滅不念餘
T1911_.46.0048b21: 事。巧慧者分別生死過患賢聖所呵。涅槃安
T1911_.46.0048b22: 樂聖所稱歎。一心者決定怖畏修八聖道直
T1911_.46.0048b23: 去不迴。是爲方便而得入眞。復次欲者欲
T1911_.46.0048b24: 廣化衆生成就佛法。精進者雖衆生性多
T1911_.46.0048b25: 佛法長遠誓無退悔。念者悲心徹骨如母
T1911_.46.0048b26: 念子。方便者巧知諸病明識法藥。逗會適
T1911_.46.0048b27: 宜。一心者決定化他誓令度脱。心不異不
T1911_.46.0048b28: 二。復次欲者如薩陀波崙。欲聞般若不自
T1911_.46.0048b29: 惜身命。精進者爲聞般若故七日七夜閑
T1911_.46.0048c01: 林悲泣。七歳行立不坐不臥。念者常念我
T1911_.46.0048c02: 何時當聞般若更無餘念。巧慧者雖有留
T1911_.46.0048c03: 難留難不能難。如賣身魔不能蔽。隱水
T1911_.46.0048c04: 更能刺血轉魔事爲佛事即巧慧。一心者
T1911_.46.0048c05: 決志不移不復二念也。復次重説欲者。欲
T1911_.46.0048c06: 從二邊正入中道。不雜二邊爲精。任運
T1911_.46.0048c07: 流入爲進。繋縁法界一念法界爲念。修
T1911_.46.0048c08: 中觀方便名善巧。息於二邊心水澄清。能
T1911_.46.0048c09: 知世間生滅法相不二其心。清淨常一能
T1911_.46.0048c10: 見般若也。此二十五法通爲一切禪慧方
T1911_.46.0048c11: 便。諸觀不同故方便亦轉。譬如曲弄既別。
T1911_.46.0048c12: 調絃亦別。若細分別則有無量方便。文繁不
T1911_.46.0048c13: 載可以意得。今用此二十五法爲定外方
T1911_.46.0048c14: 便。亦名遠方便。因是調心豁然見理。見理
T1911_.46.0048c15: 之時誰論内外。豈有遠近。大品云。非内觀
T1911_.46.0048c16: 得是智慧。非外觀非内外觀。不離外觀
T1911_.46.0048c17: 不離内觀及内外觀。亦不以無觀得是智
T1911_.46.0048c18: 慧。今且約此明外方便也。然不可定執而
T1911_.46.0048c19: 生是非。若解此意沈浮得所。内外倶成方
T1911_.46.0048c20: 便。若不得意倶非方便也◎
T1911_.46.0048c22:
T1911_.46.0048c23:
T1911_.46.0048c24:
T1911_.46.0048c26: 隋天台智者大師説
T1911_.46.0048c27: 門人灌頂記
T1911_.46.0048c28: ＊第七正修止觀者。前六重依修多羅以開
T1911_.46.0048c29: 妙解。今依妙解以立正行。膏明相頼目足
T1911_.46.0042a02: 身。寂忍一觀具足衆徳。亦名爲衣亦名嚴
T1911_.46.0042a03: 飾。非九七五割截所成也。三衣者。即三觀
T1911_.46.0042a04: 也。蔽三諦上醜遮三諦上見愛寒熱。却三
T1911_.46.0042a05: 覺蚊虻莊嚴三身。故以三觀爲衣。即是伏
T1911_.46.0042a06: 忍柔順忍無生寂滅忍也。又起見名寒起愛
T1911_.46.0042a07: 名熱。修止觀得見諦解如煖。見則不生。
T1911_.46.0042a08: 得思惟解如涼。愛則不生。五根無惡即福
T1911_.46.0042a09: 徳莊嚴。意地無惡即智慧莊嚴。餘二觀上衣
T1911_.46.0042a10: 例可解。百一長衣者。即是一切行行助道之
T1911_.46.0042a11: 法。助成三觀。共蔽諸惑嚴於三身。此是歴
T1911_.46.0042a12: 諸法修忍爲衣也。食者三處論食。可以資
T1911_.46.0042a13: 身養道。一深山絶跡去遠人民。但資甘果
T1911_.46.0042a14: 美水一菜一果而已。或餌松柏以續精氣。
T1911_.46.0042a15: 如雪山甘香藕等。食已繋心思惟坐禪。更無
T1911_.46.0042a16: 餘事如是食者上士也。二阿蘭若處頭陀抖
T1911_.46.0042a17: 摟絶放牧聲。是修道處分衞自資。七佛皆明
T1911_.46.0042a18: 乞食法。方等般舟法華皆云乞食也。路徑
T1911_.46.0042a19: 若遠分衞勞妨。若近人物相喧。不遠不近乞
T1911_.46.0042a20: 食便易。是中士也。三既不能絶穀餌果。
T1911_.46.0042a21: 又不能頭陀乞食。外護檀越送食供養。亦
T1911_.46.0042a22: 可得受。又僧中如法結淨食亦可得受。下
T1911_.46.0042a23: 士也。若就觀心明食者。大經云。汝等比丘
T1911_.46.0042a24: 雖行乞食而未曾得大乘法食。法食者如
T1911_.46.0042a25: 來法喜禪悦也。此之法喜即是平等大慧。觀
T1911_.46.0042a26: 一切法無有障礙。淨名云。於食等者於法
T1911_.46.0042a27: 亦等。於法等者於食亦等。煩惱爲薪智慧
T1911_.46.0042a28: 爲火。以是因縁成涅槃食。令諸弟子悉皆
T1911_.46.0042a29: 甘嗜。此食資法身増智慧命。如食乳糜更
T1911_.46.0042b01: 無所須。即眞解脱。眞解脱者即是如來。用
T1911_.46.0042b02: 此法喜禪悦。歴一切法無不一味。一色一
T1911_.46.0042b03: 香無非中道
T1911_.46.0042b04: 義。無所須義。如彼深山上士。一草一果資
T1911_.46.0042b05: 身即足。頭陀乞食者。行人不能即事而中
T1911_.46.0042b06: 修實相慧者。當次第三觀調心而入中道。
T1911_.46.0042b07: 次第觀故名爲乞食。亦見中道又名飽義。
T1911_.46.0042b08: 即中士也。檀越送食者。若人不能即事通
T1911_.46.0042b09: 達。又不能歴法作觀。自無食義。應須隨
T1911_.46.0042b10: 善知識能説般若者
T1911_.46.0042b11: 而見中道。是人根鈍從聞生解。名爲得食。
T1911_.46.0042b12: 如人不能如上兩事。聽他送食。又僧中結
T1911_.46.0042b13: 淨食者。即是證得禪定支林功徳。藉定得
T1911_.46.0042b14: 悟。名僧中食也。是故行者常當存念大乘
T1911_.46.0042b15: 法食。不念餘味也◎
| T1911_.46.0042b16: | 摩訶止觀卷第四 | 上 |
T1911_.46.0042b18:
T1911_.46.0042b19:
| T1911_.46.0042b20: | 下 |
T1911_.46.0042b22: 門人灌頂記
T1911_.46.0042b23: ◎第三閑居靜處者。雖具衣食住處云何。
T1911_.46.0042b24: 若隨自意觸處可安。三種三昧必須好處。
T1911_.46.0042b25: 好處有三。一深山遠谷。二頭陀抖摟。三蘭若
T1911_.46.0042b26: 伽藍。若深山遠谷途路艱險。永絶人蹤誰相
T1911_.46.0042b27: 惱亂。恣意禪觀念念在道。毀譽不起是處
T1911_.46.0042b28: 最勝。二頭陀抖摟。極近三里交往亦疎覺策
T1911_.46.0042b29: 煩惱。是處爲次。三蘭若伽藍閑靜之寺。獨
T1911_.46.0042c01: 處一房不干事物。閉門靜坐正諦思惟。是
T1911_.46.0042c02: 處爲下。若離三處餘則不可。白衣齋邑此
T1911_.46.0042c03: 招過來恥。市邊鬧寺復非所宜。安身入道
T1911_.46.0042c04: 必須選擇。愼勿率爾。若得好處不須數
| T1911_.46.0042c05: | 移 | 云云 | 。觀心處者。諦理是也。中道之法幽遠 |
T1911_.46.0042c07: 不動名之爲山。遠離二邊稱之爲靜。不
T1911_.46.0042c08: 生不起稱之爲閑。大品云。若千由旬外起
T1911_.46.0042c09: 聲聞心者。此人身雖遠離心不遠離。以憒
T1911_.46.0042c10: 鬧爲不憒鬧。非遠離也。雖住城傍不起
T1911_.46.0042c11: 二乘心。是名遠離。即上品處也。頭陀處者。
T1911_.46.0042c12: 即是出假之觀。此觀與空相隣。如蘭若與
T1911_.46.0042c13: 聚落並。出假之觀安心俗諦。分別藥病抖
T1911_.46.0042c14: 擻無知。淨道種智。此次處也。閑寺一房者。
T1911_.46.0042c15: 即從假入空觀也。寺本衆鬧居處。而能安靜
T1911_.46.0042c16: 一室。假是囂塵能即假而空。當知眞諦亦是
T1911_.46.0042c17: 處也。安三諦理是止觀處。實不遁影山林
| T1911_.46.0042c18: | 房隱密室 | 云云 | 。○第四息諸縁務者。縁務妨 |
T1911_.46.0042c20: 造縁務壞蘭若行。非所應也。縁務有四。一
T1911_.46.0042c21: 生活。二人事。三技能。四學問。一生活縁務
T1911_.46.0042c22: 者。經紀生方觸途紛糾。得一失一喪道亂
T1911_.46.0042c23: 心。若勤營衆事則隨自意攝。非今所論。二
T1911_.46.0042c24: 人事者。慶弔俯仰低昂造聘。此往彼來來往
T1911_.46.0042c25: 不絶。況復衆人交絡擾攘追尋。夫違親離
T1911_.46.0042c26: 師本求要道。更結三州還敦五郡。意欲何
T1911_.46.0042c27: 之。倒裳索領鑚火求氷。非所應也。三＊技
T1911_.46.0042c28: 能者。醫方卜筮泥木彩畫。棊書呪術等是也。
T1911_.46.0042c29: 皮文美角膏煎鐸毀。己自害身。況修出世之
T1911_.46.0043a01: 道而當樹林招鳥腐氣來蠅。豈不摧折汚
T1911_.46.0043a02: 辱乎。四學問者。讀誦經論問答勝負等是
T1911_.46.0043a03: 也。領持記憶心勞志倦。言論往復水濁珠昏。
T1911_.46.0043a04: 何暇更得修止觀耶。此事尚捨。況前三務
| T1911_.46.0043a05: | 云云 | 。觀心生活者。愛是養業之法如水潤種。 |
T1911_.46.0043a07: 縁務也。人事是業也。業生三界往來五道。
T1911_.46.0043a08: 以愛潤業處處受生。若無業者愛無所潤。
T1911_.46.0043a09: 諸業雖有力不逐不作者。不作故生死則
T1911_.46.0043a10: 斷。＊技術者未得聖道不得修通。虚妄之
T1911_.46.0043a11: 法障於般若。般若如虚空無戲論無文字。
T1911_.46.0043a12: 若得般若如得如意珠。但一心修。何遽怱
T1911_.46.0043a13: 怱用神通爲。習學者未得無生忍。而修世
T1911_.46.0043a14: 智辯聰種種分別。皆是瓦礫草木非眞寶
T1911_.46.0043a15: 珠。若能停住水則澄清。下觀瑠璃安徐取
T1911_.46.0043a16: 寶。能知世間生滅法相。種種行類何物不
T1911_.46.0043a17: 知。以一切種智知以佛眼見。欲行大道
T1911_.46.0043a18: 不應從彼小徑中學也○第五善知識者。
T1911_.46.0043a19: 是大因縁。所謂化導令得見佛。阿難説知
T1911_.46.0043a20: 識得道半因縁。佛言。不應爾。具足全因縁。
T1911_.46.0043a21: 知識有三種。一外護。二同行。三教授。若深
T1911_.46.0043a22: 山絶域無所資待。不假外護。若修三種三
T1911_.46.0043a23: 昧應仰勝縁。夫外護者不簡白黒。但能營
T1911_.46.0043a24: 理所須。莫見過。莫觸惱。莫稱歎。莫汎擧
T1911_.46.0043a25: 而致損壞。如母養兒。如虎銜子。調和得
T1911_.46.0043a26: 所。舊行道人乃能爲耳。是名外護。二同行
T1911_.46.0043a27: 者。行隨自意及安樂行未必須伴。方等般
T1911_.46.0043a28: 舟行法決須好伴。更相策發不眠不散。日
T1911_.46.0043a29: 有其新切磋琢磨。同心齊志如乘一船。
T1911_.46.0043b01: 互相敬重如視世尊。是名同行。三教授者。
T1911_.46.0043b02: 能説般若示道非道。内外方便通塞妨障。
T1911_.46.0043b03: 皆能決了。善巧説法示教利喜。轉破人心。
T1911_.46.0043b04: 於諸方便自能決了。可得獨行。妨難未諳
T1911_.46.0043b05: 不宜捨也。經言。隨順善師學得見恒沙
T1911_.46.0043b06: 佛。是名教授。觀心知識者。大品云。佛菩薩
T1911_.46.0043b07: 羅漢是善知識。六波羅蜜三十七品是善知
T1911_.46.0043b08: 識。法性實際是善知識。若佛菩薩等威光覆
T1911_.46.0043b09: 育即外護也。六度道品是入道之門。即同行
T1911_.46.0043b10: 也。法性實際即是諦理諸佛所師。境能發
T1911_.46.0043b11: 智。即教授也。今各具三義。一如佛威神覆
T1911_.46.0043b12: 護。即是外護。二諸佛聖人亦脱瓔珞著弊垢
T1911_.46.0043b13: 衣。執除糞器和光利物。豈非同行。三諸佛
T1911_.46.0043b14: 菩薩。一音演法開發化導。各令得解。即是
T1911_.46.0043b15: 教授。此即具三義也。六度道品亦具三義。
T1911_.46.0043b16: 助道名護助助道發正道。即是外護。正助
T1911_.46.0043b17: 合故即是同行。依此正助不失規矩。通入
T1911_.46.0043b18: 三解脱門。即是教授。法性亦具三義。境是所
T1911_.46.0043b19: 師冥熏密益。即是外護。境智相應即是同行。
T1911_.46.0043b20: 未見理時如盲。諦法顯時如目智用無僻。
T1911_.46.0043b21: 經言。修我法者證乃自知。心無實行何用
T1911_.46.0043b22: 問爲。即教授也。此則三三合九句。就前爲
T1911_.46.0043b23: 十二句。前三次三是事知識。餘六句是理知
T1911_.46.0043b24: 識。若將此約三諦者。入空觀時衆聖爲外
T1911_.46.0043b25: 護。即空道品爲同行。眞諦爲教授。亦具六
T1911_.46.0043b26: 事六理。假中兩觀亦復如是。三諦合有三
T1911_.46.0043b27: 十六番十八事十八理。若歴四悉檀。即有衆
T1911_.46.0043b28: 多知識義也。若能了此知識法門。善財入法
T1911_.46.0043b29: 界意則可解。此等雖同是知識。依華嚴云。
T1911_.46.0043c01: 有善知識魔。三昧魔。菩提心魔。魔能使人
T1911_.46.0043c02: 捨善從惡。又能化人墮二乘地。若然者羅
T1911_.46.0043c03: 漢之人。但行眞諦非善知識。若取内祕外
T1911_.46.0043c04: 現聲聞爲知識者。菩薩亦作天龍引入實
T1911_.46.0043c05: 相。何獨羅漢。此義則通無非知識。今言魔
T1911_.46.0043c06: 者。取實羅漢令人至化城者。即非眞善知
T1911_.46.0043c07: 識。但是半字知識。行半菩提道損半煩惱。
T1911_.46.0043c08: 奪與互明。或知識或魔也。別教若不得意不
T1911_.46.0043c09: 會中道。亦是知識魔也。圓教三種方是眞善
| T1911_.46.0043c10: | 知識。三昧菩提心例此可解 | 云云 | ◎第二 |
T1911_.46.0043c12: 禁六情如縶狗鹿魚蛇猨鳥。狗樂聚落。鹿
T1911_.46.0043c13: 樂山澤。魚樂池沼。蛇樂穴居。猨樂深林。鳥
T1911_.46.0043c14: 樂依空。六根樂六塵。非是凡夫淺智弱志
T1911_.46.0043c15: 所能降伏。唯有智慧堅心正念。乃能降伏。
T1911_.46.0043c16: 總喩六根。今私對之。眼貪色色有質像如
T1911_.46.0043c17: 聚落。眼如狗也。耳貪聲聲無質像如空澤。
T1911_.46.0043c18: 耳如鹿也。鼻貪香如魚也。舌引味如蛇也。
T1911_.46.0043c19: 身著觸如猨也。心縁法如鳥也。今除意
T1911_.46.0043c20: 但明於五塵。五塵非欲而其中有味。能生
T1911_.46.0043c21: 行人須欲之心。故言五欲。譬如陶師人客延
T1911_.46.0043c22: 請不得就功。五欲亦爾。常能牽人入諸
T1911_.46.0043c23: 魔境。雖具前縁攝心難立。是故須呵。色欲
T1911_.46.0043c24: 者所謂赤白長短明眸善睞。素頸翠眉皓齒
T1911_.46.0043c25: 丹脣。乃至依報紅黄朱紫諸珍寶物惑動人
T1911_.46.0043c26: 心。如禪門中所説。色害尤深令人狂醉。生
T1911_.46.0043c27: 死根本良由此也。如難陀爲欲持戒。雖得
T1911_.46.0043c28: 羅漢習氣尚多。況復具縛者乎。國王耽荒無
T1911_.46.0043c29: 度。不顧宗廟社禝之重。爲欲樂故身入怨
T1911_.46.0044a01: 國。此間上代亡國破家多從欲起。赫赫宗
T1911_.46.0044a02: 周褒姒滅之。即其事也。經云。衆生貪狼於
T1911_.46.0044a03: 財色。坐之不得道。觀經云。色使所使爲恩
T1911_.46.0044a04: 愛奴。不得自在。若能知色過患則不爲所
T1911_.46.0044a05: 欺。如是呵已。色欲即息。縁想不生。專心入
T1911_.46.0044a06: 定。聲欲者
T1911_.46.0044a07: 絃管。環釧鈴珮等聲也。香欲者。即是欝茀氛
T1911_.46.0044a08: 氳。蘭馨麝氣。芬芳酷烈郁毓之物。及男女身
T1911_.46.0044a09: 分等香。味欲者。即是酒肉珍肴。肥膄津膩。
T1911_.46.0044a10: 甘甜酸辣。酥油鮮血等也。觸欲者。即是冷暖
T1911_.46.0044a11: 細滑。輕重強軟。名衣上服。男女身分等。此五
T1911_.46.0044a12: 過患者。色如熱金丸執之則燒。聲如毒塗
T1911_.46.0044a13: 鼓聞之必死。香如憋龍氣嗅之則病。味如
T1911_.46.0044a14: 沸蜜湯舌則爛。如蜜塗刀舐之則傷。觸如
T1911_.46.0044a15: 臥師子近之則齧。此五欲者得之無厭。惡
T1911_.46.0044a16: 心轉熾如火益薪。世世爲害劇於怨賊。累
T1911_.46.0044a17: 劫已來。常相劫奪摧折色心。今方禪寂復相
T1911_.46.0044a18: 惱亂。深知其過貪染休息。事相具如禪門
| T1911_.46.0044a19: | 中 | 云云 | 。上代名僧詩云。遠之易爲士近之 |
T1911_.46.0044a21: 呵五欲者。如色欲中滋味無量。謂常無常。
T1911_.46.0044a22: 我無我。淨不淨。苦樂空有。世第一義皆是滋
T1911_.46.0044a23: 味。故大論云。色中無味相凡夫不應著。若
T1911_.46.0044a24: 謂色是常是見依色。若色無常。亦常亦無
T1911_.46.0044a25: 常。非常非無常。是見皆依色。乃至非如去。
T1911_.46.0044a26: 非不如去。非邊非無邊等。是見皆依於色。悉
T1911_.46.0044a27: 是諍競執謂是實。戲論破智慧眼。互相是
T1911_.46.0044a28: 非。爲色造業。適有此有即有生死。如是觀
T1911_.46.0044a29: 者増長於欲非是呵欲。今觀色有無等六
T1911_.46.0044b01: 十二見。皆依無明。無明無常生滅不住。速
T1911_.46.0044b02: 朽之法念念磨滅。無我無主寂滅涅槃。無明
T1911_.46.0044b03: 既爾。從無明生若有若無等。悉皆無常寂滅
T1911_.46.0044b04: 涅槃。既無主我。誰實誰虚。終不於色起生
T1911_.46.0044b05: 死業業謝果亡。是爲呵色入空而得解脱。
T1911_.46.0044b06: 呵色既爾餘四亦然。是名三藏析法呵五
T1911_.46.0044b07: 欲也。中論指此云不善滅戲論也。若摩訶
T1911_.46.0044b08: 衍呵色欲者。體知諸見皆依無明。無明即
T1911_.46.0044b09: 空諸見亦即空。故金剛般若云。須陀洹者名
T1911_.46.0044b10: 爲入流。實不入流。不入色聲香味觸故。所
T1911_.46.0044b11: 以者何。若有色可析可名入色。色即是空
T1911_.46.0044b12: 無色可入。故名不入。既無流可入即無業
T1911_.46.0044b13: 果。是名善滅戲論。呵色既爾餘四亦然。復
T1911_.46.0044b14: 次呵色即空者。但入色空不能分別種種
T1911_.46.0044b15: 色相。云何能度一切衆生。衆生於色起種
T1911_.46.0044b16: 種計。即是種種集招種種苦。苦集病多。道滅
T1911_.46.0044b17: 之藥亦復無量。若欲化他豈可證空而不
T1911_.46.0044b18: 觀察。是故知空非空。從空入假。恒沙佛
T1911_.46.0044b19: 法悉令通達。若不如此猶名受入色空。今
T1911_.46.0044b20: 深呵色空不受不入。廣分別色。雖復分
T1911_.46.0044b21: 別但有名字。名字即空故稱爲假。呵色既
T1911_.46.0044b22: 爾。餘四亦然。又呵色二邊。如大品云。色中
T1911_.46.0044b23: 無味相凡夫不應著。色中無離相二乘不
T1911_.46.0044b24: 應離。破色無明有無等見。是呵其味。破其
T1911_.46.0044b25: 沈空是呵其離。若定有味不應有離。若定
T1911_.46.0044b26: 有離不應有味。味不定故非味。離不定
T1911_.46.0044b27: 故非離。不著二邊即是非味非離
T1911_.46.0044b28: 中道實相。故釋論云。二乘爲禪故呵色事。
T1911_.46.0044b29: 不名波羅蜜。菩薩呵色即見色實相。見色
T1911_.46.0044c01: 實相即是見禪實相。故名波羅蜜到色彼
T1911_.46.0044c02: 岸。到色彼岸即是見色中道。分別色者即
T1911_.46.0044c03: 是見色俗。即色空者是見色眞。如是呵色
T1911_.46.0044c04: 盡色源底。成三諦三昧發三種智慧。深呵
T1911_.46.0044c05: 於色爲止觀方便。其意在此。呵色既然餘
T1911_.46.0044c06: 四亦爾○第三棄五蓋者。所謂貪欲瞋恚睡
T1911_.46.0044c07: 眠掉悔疑。通稱蓋者。蓋覆纒綿。心神昏闇定
T1911_.46.0044c08: 慧不發故名爲蓋。前呵五欲。乃是五根對
T1911_.46.0044c09: 現在五塵發五識。今棄五蓋。即是五識轉
T1911_.46.0044c10: 入意地。追縁過去逆慮未來五塵等法。爲
T1911_.46.0044c11: 心内大障。喩如陶師身中有疾不能執作。
T1911_.46.0044c12: 蓋亦如是。爲妨既深加之以棄。如翦毒
T1911_.46.0044c13: 樹如檢偸賊。不可留也。大品云。離欲及
T1911_.46.0044c14: 惡法。離欲者五欲也。如前所呵。惡法者五
T1911_.46.0044c15: 蓋也。宜須急棄。此五蓋者。其相云何。貪欲
T1911_.46.0044c16: 蓋起。追念昔時所更五欲。念淨潔色與眼
T1911_.46.0044c17: 作對。憶可愛聲髣髴在耳。思悦意香開
T1911_.46.0044c18: 結使門。想於美味甘液流口。憶受諸觸毛
T1911_.46.0044c19: 竪戰動。貪如此等麁弊五欲。思想計校心
T1911_.46.0044c20: 生醉惑忘失正念。或密作方便更望得
T1911_.46.0044c21: 之。若未曾得亦復推尋。或當求覓。心入塵
T1911_.46.0044c22: 境無有間念。麁覺蓋禪禪何由獲。是名貪
T1911_.46.0044c23: 欲蓋相。瞋恚蓋者。追想是人惱我惱我親
T1911_.46.0044c24: 稱歎我怨。三世九惱怨對結恨。心熱氣麁忿
T1911_.46.0044c25: 怒相續
T1911_.46.0044c26: 其毒忿暢情爲快。如此瞋火燒諸功徳。禪
T1911_.46.0044c27: 定支林豈得生長。此即瞋恚蓋相也。睡眠蓋
T1911_.46.0044c28: 者。心神昏昏爲睡。六識闇塞四支倚放爲
T1911_.46.0044c29: 眠。眠名増心數法。烏闇沈塞密來覆人
T1911_.46.0045a01: 難可防衞。五情無識猶如死人。但於片
T1911_.46.0045a02: 息名爲小死。若喜眠者眠則滋多。薩遮經
T1911_.46.0045a03: 云。若人多睡眠懈怠妨有得。未得者不得
T1911_.46.0045a04: 已得者退失。若欲得勝道除睡疑放逸。精
T1911_.46.0045a05: 進策諸念離惡功徳集。釋論云。眠爲大闇
T1911_.46.0045a06: 無所見。日日欺誑奪人明。亦如臨陣白刃
T1911_.46.0045a07: 間。如共毒蛇同室居。如人被縛將去殺。爾
T1911_.46.0045a08: 時云何安可眠。眠之妨禪其過最重。是爲
T1911_.46.0045a09: 睡眠蓋相。掉悔者。若覺觀偏起屬前蓋攝。
T1911_.46.0045a10: 今覺觀等起遍縁諸法。乍縁貪欲又想瞋
T1911_.46.0045a11: 恚及以邪癡。炎炎不停卓卓無住。乍起乍伏
T1911_.46.0045a12: 種種紛紜。身無趣遊行口無益談笑。是名
T1911_.46.0045a13: 爲掉。掉而無悔則不成蓋。以其掉故心地
T1911_.46.0045a14: 思惟謹愼不節。云何乃作無益之事。實爲
T1911_.46.0045a15: 可恥。心中憂悔懊結繞心則成悔蓋。蓋覆
T1911_.46.0045a16: 禪定不得開發。若人懺悔改往自責其心
T1911_.46.0045a17: 而生憂悔。若人禪定知過而已。不應想
T1911_.46.0045a18: 著。非但悔故而得免脱。當修禪定清淨之
T1911_.46.0045a19: 法。那得將悔縈心妨於大事。故云悔已莫
T1911_.46.0045a20: 復憂。不應常念著。不應作而作。應作而不
T1911_.46.0045a21: 作。即是此意。是名掉悔蓋相也。疑蓋者。此
T1911_.46.0045a22: 非見諦障理之疑。乃是障定疑也。疑有三種。
T1911_.46.0045a23: 一疑自。二疑師。三疑法。一疑自者。謂我身
T1911_.46.0045a24: 底下必非道器。是故疑身。二疑師者。此人
T1911_.46.0045a25: 身口不稱我懷。何必能有深禪好慧。師而事
T1911_.46.0045a26: 之將不誤我。三疑法者。所受之法何必中
T1911_.46.0045a27: 理。三疑猶豫常在懷抱。禪定不發設發永
T1911_.46.0045a28: 失。此是疑蓋之相也。五蓋病相如是。棄法云
T1911_.46.0045a29: 何。行者當自省察。今我心中何病偏多。若
T1911_.46.0045b01: 知病者應先治之。若貪欲蓋重。當用不淨
T1911_.46.0045b02: 觀棄之。何以故。向謂五欲爲淨愛著纒綿。
T1911_.46.0045b03: 今觀不淨膿嚢涕唾無一可欣。厭惡心生
T1911_.46.0045b04: 如爲怨逐。何有智者當樂是耶。故知此觀
T1911_.46.0045b05: 治貪之藥。此蓋若去心即得安。若瞋恚蓋
T1911_.46.0045b06: 多當念慈心滅除恚火。此火能燒二世功
T1911_.46.0045b07: 徳。人不喜見。毒害殘暴禽獸無異。生死怨
T1911_.46.0045b08: 對累劫不息。即世微恨後成大怨。今修慈
T1911_.46.0045b09: 心棄捨此惡。觀一切人父母親想。悉令得
T1911_.46.0045b10: 樂。若不得樂。我當勤心令得安樂。云何
T1911_.46.0045b11: 於彼而生怨對。作是觀時瞋心即息。安心
T1911_.46.0045b12: 入禪。若睡蓋多者。當勤精進策勵身心。加
T1911_.46.0045b13: 意防擬思惟法相。分別選擇善惡之法。勿
T1911_.46.0045b14: 令睡蓋得入。又當撰擇善惡之心令生
T1911_.46.0045b15: 法喜。心既明淨睡蓋自除。莫以睡眠因縁
T1911_.46.0045b16: 失二世樂。徒生徒死無一可獲。如入寶
T1911_.46.0045b17: 山空手而歸。深可傷歎。當好制心善巧防
T1911_.46.0045b18: 御也。杖毱貝申脚起星水洗。若掉散者應
T1911_.46.0045b19: 用數息。何以故。此蓋甚利。來時不覺于久
T1911_.46.0045b20: 始知。今用數息。若數不成。或時中忘即知
T1911_.46.0045b21: 已去。覺已更數。數相成就則覺觀被伏。若
T1911_.46.0045b22: 不治之終身被蓋。若三疑在懷當作是
T1911_.46.0045b23: 念。我身即是大富盲兒。具足無上法身財寶。
T1911_.46.0045b24: 煩惱所翳道眼未開。要當修治終不放捨。
T1911_.46.0045b25: 又無量劫來習因何定。豈可自疑失時失
T1911_.46.0045b26: 利。人身難得怖心難起莫以疑惑而自毀
T1911_.46.0045b27: 傷。若疑師者。我今無智。上聖大人皆求其
T1911_.46.0045b28: 法不取其人。雪山從鬼請偈。天帝拜畜
T1911_.46.0045b29: 爲師。大論云。不以嚢臭而棄其金。慢如
T1911_.46.0045c01: 高山雨水不停。卑如江海萬川歸集。我以
T1911_.46.0045c02: 法故復度敬彼。普超經云。人人相見莫相
T1911_.46.0045c03: 平相。智如如來乃能平人。身子云。我從今
T1911_.46.0045c04: 去。不敢復言是人入生死是人入涅槃。即
T1911_.46.0045c05: 此意也。常起恭敬三世如來。師即未來諸佛。
T1911_.46.0045c06: 云何生疑耶。若疑法者。我法眼未開未別
T1911_.46.0045c07: 是非。憑信而已。佛法如海唯信能入。法華
T1911_.46.0045c08: 云。諸聲聞等非己智分。以信故入。我之盲
T1911_.46.0045c09: 瞑復不信受。更何所歸。長淪永溺不知出
| T1911_.46.0045c10: | 要。和伽利 | 云云 | 。優波笈多教弟子上樹 | 云云 |
T1911_.46.0045c12: 問曰。五蓋悉障定不。答。解者不同。或云。無
T1911_.46.0045c13: 知是正障。何者。禪是門戸詮次之法。知無
T1911_.46.0045c14: 知相乖故。疑眠蓋是也。或言。散動是正障。何
T1911_.46.0045c15: 者。定散相乖故。掉悔是也。或言。貪瞋是正
T1911_.46.0045c16: 障。何者。禪是柔軟善法。剛柔相乖故。貪瞋是
T1911_.46.0045c17: 也。如是等各據不同。今釋不然。五蓋通是
T1911_.46.0045c18: 障。而隨行者強弱。若人貪欲蓋多。此蓋是
T1911_.46.0045c19: 正障餘者是傍。四蓋亦爾。譬如四大通皆是
T1911_.46.0045c20: 病。未必倶發隨其動者。正能殺人。蓋亦應
| T1911_.46.0045c21: | 爾。先治於強弱者自去。禪定得發 | 云云 | 。十 |
T1911_.46.0045c23: 天猶尚難。何況於得果。若人勤精進則能
T1911_.46.0045c24: 裂諸蓋。諸蓋既裂已諸願悉皆得。是名依
T1911_.46.0045c25: 事法棄蓋也。問。初禪發時五蓋畢竟盡不。
T1911_.46.0045c26: 答。此當分別。何者。離三毒爲四分。貪瞋
T1911_.46.0045c27: 癡偏發是三分。不名爲等。三分等起名爲
T1911_.46.0045c28: 等。三毒偏起是覺觀而非多。三分等起名
T1911_.46.0045c29: 覺觀多。即是第四分也。成論呼此爲刹那
T1911_.46.0046a01: 心。刹那心既通縁三毒三毒等起。故知刹那
T1911_.46.0046a02: 之心。即是善惡成也。阿毘曇明。此刹那心起。
T1911_.46.0046a03: 但是無明無記。善惡未成。何以故。雖通縁
T1911_.46.0046a04: 三毒不正屬三毒。既不正屬。那得是善惡。
T1911_.46.0046a05: 雖非是惡。三毒因之而起。呼此無記爲因
T1911_.46.0046a06: 等起。而不名爲善惡。此二論雖異同是明
T1911_.46.0046a07: 第四分也。離此四分爲五蓋貪瞋兩分。是
T1911_.46.0046a08: 兩蓋開癡分爲睡疑兩蓋。等分爲掉悔蓋。
T1911_.46.0046a09: 若廣開四分。一分則有二萬一千煩惱。四分
T1911_.46.0046a10: 合有八萬四千。約於苦諦則是八萬四千法
T1911_.46.0046a11: 藏。約於集諦則是八萬四千塵勞門。約於
T1911_.46.0046a12: 道諦則是八萬四千三昧陀羅尼等。約於滅
T1911_.46.0046a13: 諦則是八萬四千諸波羅蜜。四分法相該深
T1911_.46.0046a14: 若此。五蓋理應高廣。阿毘曇那得判貪止
T1911_.46.0046a15: 欲界。上地名愛上亦無瞋。此義已爲成論
T1911_.46.0046a16: 所難。若上地輕貪名愛。亦應輕瞋名恚耶。
T1911_.46.0046a17: 故知覆相抑異未是通方耳。今釋五蓋望
T1911_.46.0046a18: 於四分。通至佛地。上棄五蓋相此是鈍使
T1911_.46.0046a19: 五蓋。止障初禪。初禪若發此蓋棄盡。常途所
T1911_.46.0046a20: 論秖是此意。利使五蓋障於眞諦。如前所
T1911_.46.0046a21: 明空見之人計所執爲實。餘是妄語。乖之
T1911_.46.0046a22: 則瞋順之則愛。即貪瞋兩蓋也。無明闇心謬
T1911_.46.0046a23: 有所執。非明審知即睡眠蓋。種種戲論見
T1911_.46.0046a24: 諍無益即掉悔蓋。即雖無疑後方大疑。何
T1911_.46.0046a25: 以故。既執是實何所復疑。後若被破心生
T1911_.46.0046a26: 疑惑
T1911_.46.0046a27: 道發。證須陀洹。從初果去。取眞爲愛捨
T1911_.46.0046a28: 思爲瞋。思惑未盡爲睡。失脱忘念爲掉。
T1911_.46.0046a29: 非無學名疑。故知五蓋障眞通至三果。除
T1911_.46.0046b01: 此五蓋即是無學。復次依空起蓋障俗諦
T1911_.46.0046b02: 理。所以者何。沈空取證以空爲是。譬如貧
T1911_.46.0046b03: 人得少便爲足。更不願好者。保愛此空即
T1911_.46.0046b04: 貪蓋。憎厭生死捨而不觀。即瞋蓋。無爲空
T1911_.46.0046b05: 寂不肯照假。乃至不識五種之鹽。名睡蓋。
T1911_.46.0046b06: 空亂意衆生非其境界名掉悔蓋。假智不
T1911_.46.0046b07: 明名疑蓋。此蓋不棄。道種智俗諦三昧終
T1911_.46.0046b08: 不現前。此蓋若除法眼明朗。復次依中起
T1911_.46.0046b09: 蓋障於中道。所以者何。菩薩貪求佛法。如
T1911_.46.0046b10: 海呑流無有厭足。生名愛法起順道貪。
T1911_.46.0046b11: 此名貪蓋。不喜二乘。大樹折枝不宿怨
T1911_.46.0046b12: 鳥。是名瞋蓋。無明長遠設使上地猶有分
T1911_.46.0046b13: 在。大論云。處處説破無明三昧者。初雖破
T1911_.46.0046b14: 後更須破。無智慧明即睡蓋。菩薩三業雖
T1911_.46.0046b15: 無失比佛猶有漏失。名掉悔蓋。初後理圓
T1911_.46.0046b16: 而初心智慧不逮於後。是名疑蓋。此蓋不
T1911_.46.0046b17: 棄終不與實相相應。此蓋若除眞如理顯。
T1911_.46.0046b18: 開佛知見。此五蓋法不局在初心。地地皆
T1911_.46.0046b19: 有。唯佛究竟八萬四千波羅蜜。具足圓滿
T1911_.46.0046b20: 到於彼岸。故地持云。第九離一切見清淨淨
T1911_.46.0046b21: 禪。若得此意蓋相則長。非但欲界而已。復
T1911_.46.0046b22: 次言語分別邐迆階梯。前鈍利兩蓋是凡夫
T1911_.46.0046b23: 時所棄。俗諦上蓋是二乘時所棄。障中道
T1911_.46.0046b24: 蓋是菩薩時所棄。如此論蓋後不關初。地
T1911_.46.0046b25: 攝二論師多明此意。果頭之法不關凡夫。
T1911_.46.0046b26: 那可即事而修。圓釋不爾。何以得知。若
T1911_.46.0046b27: 爲上地人説。應作法性佛現法性國。爲
T1911_.46.0046b28: 法性菩薩説之。何意相輔現此三界。爲欲
T1911_.46.0046b29: 度此凡俗故。論此妙法使其得修。若言
T1911_.46.0046c01: 不爾爲誰施權。權何所引。若得此意。初
T1911_.46.0046c02: 心凡夫能於一念圓棄諸蓋。故大品云。一
T1911_.46.0046c03: 切法趣欲事是趣不過。欲事尚不可得。何
T1911_.46.0046c04: 況當有趣不趣。釋曰。趣即是有。有能趣所
T1911_.46.0046c05: 趣故即辯俗諦。欲事不可得即是明空。空
T1911_.46.0046c06: 中無能趣所趣故即辯眞諦。云何當有趣
T1911_.46.0046c07: 非趣。即是辯中道。當知三諦秖在一欲事
T1911_.46.0046c08: 耳。今更廣釋令義易解。云何一切法趣欲
T1911_.46.0046c09: 事是趣不過。欲事爲法界故一切法之根
T1911_.46.0046c10: 本。如初起欲覺。已具諸法。心麁不知漸漸
T1911_.46.0046c11: 滑利。不能制御便習其事。初試歇熱習之
T1911_.46.0046c12: 則慣。餐啜叵忘。即便退戒還家求覓欲境。
T1911_.46.0046c13: 覓不知足。或偸或劫或偪或貿。如是等種
T1911_.46.0046c14: 種求欲而生罪過。若得此境大須供養。或
T1911_.46.0046c15: 偸奪求財。或殺生取適。若其富貴縱心造
T1911_.46.0046c16: 罪。若其貧窮惡念亦廣。欲罪既成適有此
T1911_.46.0046c17: 有。則有生死應遍受果。隨在何道欲轉倍
T1911_.46.0046c18: 盛。受胎之微形世世常増長。十二因縁輪轉
T1911_.46.0046c19: 無際。當知一切法無不趣欲。欲法界外更
T1911_.46.0046c20: 無別法。當知一切五蓋如上説者。於初一
T1911_.46.0046c21: 念悉皆具足。欲爲因縁生法其義可見也。
T1911_.46.0046c22: 云何欲法界空。外五塵求不可得。内意根求
T1911_.46.0046c23: 不可得。中間意識求不可得。内外合求不
T1911_.46.0046c24: 可得。離内外求不可得。過去欲縁求不
T1911_.46.0046c25: 可得。現在欲因求不可得。未來欲果求不
T1911_.46.0046c26: 可得
T1911_.46.0046c27: 故。從欲所生一切法亦即是空。空亦不可
T1911_.46.0046c28: 得。是爲觀空棄利鈍蓋也
T1911_.46.0046c29: 一切欲。即識一切衆生亦復如是。且置餘
T1911_.46.0047a01: 道。直就人道種種色像。種種音聲。種種心
T1911_.46.0047a02: 行。種種依報。各各不同。當知欲因種別無
T1911_.46.0047a03: 量。一人因果已自無窮。何況多人。一界如
T1911_.46.0047a04: 是況九法界。一法如是何況百法。譬如對
T1911_.46.0047a05: 寇寇是勳本。能破寇故有大功名得大富
T1911_.46.0047a06: 貴。無量貪欲是如來種亦復如是。能令菩薩
T1911_.46.0047a07: 出生無量百千法門。多薪火猛。糞壤生華。
T1911_.46.0047a08: 貪欲是道。此之謂也。若斷貪欲住貪欲空。
T1911_.46.0047a09: 何由生出一切法門。經云。不斷五欲能淨
T1911_.46.0047a10: 諸根。如是觀時俗諦五蓋自然清淨。雖能
T1911_.46.0047a11: 如此未見欲之實性。實非空亦復非假。
T1911_.46.0047a12: 非假故豈有無量。非空故豈有寂然。空及
T1911_.46.0047a13: 假名是二皆無。無趣無非趣。無趣者利鈍
T1911_.46.0047a14: 兩番五蓋玄除。無非趣一番五蓋除得識
T1911_.46.0047a15: 中道。又一番除無所斷破無所棄滅。而四
T1911_.46.0047a16: 番五蓋一念圓除。破二十五有見欲實性。
T1911_.46.0047a17: 名王三昧具一切法。是名圓觀棄於圓蓋。
T1911_.46.0047a18: 如此法門名理即是。作如此解名名字即
T1911_.46.0047a19: 是。初心此觀名觀行即是。如上訶色即淨
T1911_.46.0047a20: 眼根。訶聲即淨耳根。訶香即淨鼻根。訶味
T1911_.46.0047a21: 即淨舌根。訶觸即淨身根。棄五蓋即淨意
T1911_.46.0047a22: 根。六根淨時名相似即是。三惑破三諦顯名
T1911_.46.0047a23: 分眞即是。若能盡欲蓋邊底名究竟即是。
T1911_.46.0047a24: 圓棄欲蓋既爾。棄餘蓋亦然○第四調
T1911_.46.0047a25: 五事者。所謂調食調眠調身調息調心。
T1911_.46.0047a26: 如前所喩。土水不調不任爲器。五事不
T1911_.46.0047a27: 善不得入禪。眠食兩事就定外調之。三
T1911_.46.0047a28: 事就入出住調之。調食者増病増眠増煩
T1911_.46.0047a29: 惱等食。則不應食也。安身愈疾之物是所
T1911_.46.0047b01: 應食。略而言之。不飢不飽是食調相。尼揵
T1911_.46.0047b02: 經曰。噉食太過體難迴動。窳惰懈怠所食難
T1911_.46.0047b03: 消。失二世利。睡眠自受苦迷悶難醒寤。調
T1911_.46.0047b04: 眠者。眠是眼食不可苦節。増於心數。損
T1911_.46.0047b05: 失功夫復不可恣。上訶蓋中一向除棄。
T1911_.46.0047b06: 爲正入定障故。此中在散心時從容四大
T1911_.46.0047b07: 故。各有其意。略而言之。不節不恣是眠調
T1911_.46.0047b08: 相。三事合調者。三事相依不得相離。如初
T1911_.46.0047b09: 受胎一煗二命三識。煗是遺體之色。命是氣
T1911_.46.0047b10: 息報風連持。識是一期心主。託胎即有三
T1911_.46.0047b11: 事。三事増長七日一變。三十八七日竟三事
T1911_.46.0047b12: 出生名嬰兒。三事停住名壯年。三事衰微名
T1911_.46.0047b13: 爲老。三事滅壞名爲死。三事始終不得相
T1911_.46.0047b14: 離。須合調也。初入定時調身令不寛不
T1911_.46.0047b15: 急調息。令不澁不滑。調心令不沈不浮。
T1911_.46.0047b16: 調麁入細住禪中。隨不調處覺當檢校調
T1911_.46.0047b17: 使安隱。如調絃入弄後不成曲。即知絃
T1911_.46.0047b18: 軫差異。覺而改之。若欲出定從細至麁。備
T1911_.46.0047b19: 如次第禪門也。若能調凡夫三事變爲聖
T1911_.46.0047b20: 人三法。色爲發戒之由。息爲入定之門。心
T1911_.46.0047b21: 爲生慧之因。此戒能捨惡趣凡鄙之身。成
T1911_.46.0047b22: 辦聖人六度滿足法身。此息能變散動惡
T1911_.46.0047b23: 覺。即成禪悦法喜因禪發慧。聖人以之爲
T1911_.46.0047b24: 命。此心即能改生死心爲菩提心眞常聖
T1911_.46.0047b25: 識。始此三法合成聖胎。始從初心終至後
| T1911_.46.0047b26: | 心。唯此三法不得相離 | 云云 | 。觀心調五事 |
T1911_.46.0047b28: 定慧。多爲入空消淨諸法。此是飢相。法華
T1911_.46.0047b29: 云。飢餓羸痩體生瘡癬也。第二觀俗諦所
T1911_.46.0047c01: 生定慧。多是扶俗假立諸法。名爲飽相。故
T1911_.46.0047c02: 云歴劫修行恒沙佛法。是二觀飢飽不調。
T1911_.46.0047c03: 中道禪悦法喜
| T1911_.46.0047c04: | 不飢不飽 | 云云 | 。調眠者空觀未破無明。無明 |
T1911_.46.0047c06: 無明。眠相則少。今中道觀從容。若斷無明
T1911_.46.0047c07: 一切善法則無生處。塵勞之儔是如來種。不
T1911_.46.0047c08: 斷癡愛起諸明脱。若恣無明無上佛道何
T1911_.46.0047c09: 由得成。經云。無明轉即變爲明。行於非道
T1911_.46.0047c10: 通達佛道。無明性明性無二無別。豈可斷
T1911_.46.0047c11: 無明性更修明性耶。不住調伏不住不
T1911_.46.0047c12: 調伏。即是理觀調眠也。合調三事即爲三
T1911_.46.0047c13: 番。大經云。六波羅蜜滿足之身。調如此身
T1911_.46.0047c14: 令不寛不急。大品云。樂説辯卒起是爲魔
T1911_.46.0047c15: 事。不卒起亦是魔事。卒起者卒行六度是
T1911_.46.0047c16: 急。卒放捨是寛。不急不寛是身調相。調息
T1911_.46.0047c17: 者。以禪悦法喜慧命爲息。如大品云。般若
T1911_.46.0047c18: 非利非鈍。若鈍名爲澁。若利即名滑。不鈍
T1911_.46.0047c19: 不利名息調相。調心者。菩提心難得是爲
T1911_.46.0047c20: 沈。菩提心易得名爲浮。非難非易是爲調
T1911_.46.0047c21: 相。次約三觀調三事者。以微妙善心爲
T1911_.46.0047c22: 菩提心。如前明四種菩提心。若三藏通教爲
T1911_.46.0047c23: 斷結入空以眞爲證。此心爲沈。若別教化
T1911_.46.0047c24: 他出假分別藥病。廣識法門發菩提心。此
T1911_.46.0047c25: 心爲浮。若圓教觀實相理雙遮雙照。非空
T1911_.46.0047c26: 故不沈非假故不浮。發如是心名爲調
T1911_.46.0047c27: 相。調身者通教斷惑明六度爲急。別教出
T1911_.46.0047c28: 假分別爲寛。中道不依二邊爲不寛不急
T1911_.46.0047c29: 也。調息者通教慧命入空爲滑。別教入假爲
T1911_.46.0048a01: 澁。中道不依二邊爲不澁不滑。復次約三
T1911_.46.0048a02: 觀各各調者。初觀止身息心爲急滑沈。次
T1911_.46.0048a03: 觀身息心爲寛澁浮。若能中適即成方便
T1911_.46.0048a04: 得入眞諦也。第二觀止身息心爲急滑
T1911_.46.0048a05: 沈。觀身息心爲寛澁浮。能止觀中適則成
| T1911_.46.0048a06: | 方便。發道種智見俗諦理 | 云云 | 。中道止身 |
T1911_.46.0048a08: 中適止觀從容。即成方便得入中道見實
T1911_.46.0048a09: 相理也。行者善調三事令託聖胎。如即行
T1911_.46.0048a10: 心未有所屬。應當勤心和會方便智度父
T1911_.46.0048a11: 母託於聖胎。豈可託地獄三途人天之胎
T1911_.46.0048a12: 耶○第五行五法者。所謂欲精進念巧慧一
T1911_.46.0048a13: 心。前喩陶師衆事悉整。而不肯作作不殷
T1911_.46.0048a14: 勤。不存作法作不巧便。作不專一則事
T1911_.46.0048a15: 無成。今亦如是。上二十法雖備。若無樂
T1911_.46.0048a16: 欲希慕。身心苦策。念想方便。一心決志者。
T1911_.46.0048a17: 止觀無由現前。若能欣習無厭曉夜匪懈。
T1911_.46.0048a18: 念念相續。善得其意一心無異。此人能進
T1911_.46.0048a19: 前路。一心譬船柁。巧慧如點頭。三種如篙
T1911_.46.0048a20: 櫓。若少一事則不安隱。又如飛鳥以眼視
T1911_.46.0048a21: 以尾制以翅前。無此五法事禪尚難。何況
T1911_.46.0048a22: 理定。當知五法通爲小大事理。而作方便
T1911_.46.0048a23: 也。成論用四支爲方便一心爲定體。若然
T1911_.46.0048a24: 者四禪皆有一心。一心無異。云何判四禪
T1911_.46.0048a25: 之別。今不用此。若瓔珞云五支皆方便。第
T1911_.46.0048a26: 六默然爲定體。四禪倶有默然亦難分別。
T1911_.46.0048a27: 若毘曇用五法爲方便。五支皆爲定體。所
T1911_.46.0048a28: 以有四禪通別之異。一心爲通體初支爲
T1911_.46.0048a29: 別體。故云覺觀倶禪乃至捨倶禪。別支與一
T1911_.46.0048b01: 心同起。得簡一心有深淺異。釋論同此
T1911_.46.0048b02: 説。今亦用之。論文解五法者。欲者。欲從
T1911_.46.0048b03: 欲界到初禪。精進者欲界難過。若不精進
T1911_.46.0048b04: 不能得出。如叛還本國界首難度。故論
T1911_.46.0048b05: 云。施戒忍世間常法。如客主之禮法應供
T1911_.46.0048b06: 給。見作惡者被治不敢爲罪。或少力故而
T1911_.46.0048b07: 忍故不須精進。今欲生般若要因禪定。必
T1911_.46.0048b08: 須大精進身心急著。爾乃成辦。如佛説血
T1911_.46.0048b09: 肉脂髓皆使竭盡。但令皮骨在不捨精進。
T1911_.46.0048b10: 乃得禪定智慧。得是三事衆事皆辦。是故
T1911_.46.0048b11: 須大精進也。念者。常念初禪不念餘事。
T1911_.46.0048b12: 慧者。分別初禪尊重可貴。欲界欺誑可惡。
T1911_.46.0048b13: 初禪爲攀上勝妙出。欲界爲厭下苦麁障。
T1911_.46.0048b14: 因果合論則有十二觀。若依此言與外道
T1911_.46.0048b15: 六行同。但外道專爲求禪。今佛弟子用邪
T1911_.46.0048b16: 相入正相。無漏心修還成正法。是爲巧慧。
T1911_.46.0048b17: 一心者。修此法時。一心專志更不餘縁。決
T1911_.46.0048b18: 定一心非是入定一心也。復次欲者欲從
T1911_.46.0048b19: 生死而入涅槃。精進者不雜有漏名精。一
T1911_.46.0048b20: 向專求名進。念者但念涅槃寂滅不念餘
T1911_.46.0048b21: 事。巧慧者分別生死過患賢聖所呵。涅槃安
T1911_.46.0048b22: 樂聖所稱歎。一心者決定怖畏修八聖道直
T1911_.46.0048b23: 去不迴。是爲方便而得入眞。復次欲者欲
T1911_.46.0048b24: 廣化衆生成就佛法。精進者雖衆生性多
T1911_.46.0048b25: 佛法長遠誓無退悔。念者悲心徹骨如母
T1911_.46.0048b26: 念子。方便者巧知諸病明識法藥。逗會適
T1911_.46.0048b27: 宜。一心者決定化他誓令度脱。心不異不
T1911_.46.0048b28: 二。復次欲者如薩陀波崙。欲聞般若不自
T1911_.46.0048b29: 惜身命。精進者爲聞般若故七日七夜閑
T1911_.46.0048c01: 林悲泣。七歳行立不坐不臥。念者常念我
T1911_.46.0048c02: 何時當聞般若更無餘念。巧慧者雖有留
T1911_.46.0048c03: 難留難不能難。如賣身魔不能蔽。隱水
T1911_.46.0048c04: 更能刺血轉魔事爲佛事即巧慧。一心者
T1911_.46.0048c05: 決志不移不復二念也。復次重説欲者。欲
T1911_.46.0048c06: 從二邊正入中道。不雜二邊爲精。任運
T1911_.46.0048c07: 流入爲進。繋縁法界一念法界爲念。修
T1911_.46.0048c08: 中觀方便名善巧。息於二邊心水澄清。能
T1911_.46.0048c09: 知世間生滅法相不二其心。清淨常一能
T1911_.46.0048c10: 見般若也。此二十五法通爲一切禪慧方
T1911_.46.0048c11: 便。諸觀不同故方便亦轉。譬如曲弄既別。
T1911_.46.0048c12: 調絃亦別。若細分別則有無量方便。文繁不
T1911_.46.0048c13: 載可以意得。今用此二十五法爲定外方
T1911_.46.0048c14: 便。亦名遠方便。因是調心豁然見理。見理
T1911_.46.0048c15: 之時誰論内外。豈有遠近。大品云。非内觀
T1911_.46.0048c16: 得是智慧。非外觀非内外觀。不離外觀
T1911_.46.0048c17: 不離内觀及内外觀。亦不以無觀得是智
T1911_.46.0048c18: 慧。今且約此明外方便也。然不可定執而
T1911_.46.0048c19: 生是非。若解此意沈浮得所。内外倶成方
T1911_.46.0048c20: 便。若不得意倶非方便也◎
| T1911_.46.0048c21: | 摩訶止觀卷第四 | 下 |
T1911_.46.0048c23:
T1911_.46.0048c24:
| T1911_.46.0048c25: | 上 |
T1911_.46.0048c27: 門人灌頂記
T1911_.46.0048c28: ＊第七正修止觀者。前六重依修多羅以開
T1911_.46.0048c29: 妙解。今依妙解以立正行。膏明相頼目足
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