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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46

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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_.46.0048a07: 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_.46.0048c21: 摩訶止觀卷第四下
T1911_.46.0048c22:
T1911_.46.0048c23:
T1911_.46.0048c24:
T1911_.46.0048c25: 摩訶止觀卷第五上
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_.46.0049a01: 更資。行解既勤。三障四魔紛然競起。重昏巨
T1911_.46.0049a02: 散翳動定明。不可隨不可畏。隨之將人
T1911_.46.0049a03: 向惡道。畏之妨修正法。當以觀觀昏即
T1911_.46.0049a04: 昏而朗。以止止散即散而寂。如猪揩金
T1911_.46.0049a05: 山衆流入海。薪熾於火風益求羅耳。此金
T1911_.46.0049a06: 剛觀割煩惱陣。此牢強足越生死野。慧淨
T1911_.46.0049a07: 於行行進於慧。照潤導達交絡瑩飾。一體二
T1911_.46.0049a08: 手更互揩摩。非但開拓遮障。内進已道。又
T1911_.46.0049a09: 精通經論外啓未聞。自匠匠他兼利具足。
T1911_.46.0049a10: 人師國寶非此是誰。而復學佛慈悲無諸
T1911_.46.0049a11: 慳悋。説於心觀施於彼者。即是開門傾
T1911_.46.0049a12: 藏捨如意珠。此珠放光而復雨寶。照闇豐
T1911_.46.0049a13: 乏朗夜濟窮。馳二輪而致遠。翥兩翅以
T1911_.46.0049a14: 高飛。玉潤碧鮮可勝言哉。香城粉骨雪嶺
T1911_.46.0049a15: 投身。亦何足以報徳。快馬見鞭影即著
T1911_.46.0049a16: 正路。其癡鈍者毒氣深入失本心故。既其不
T1911_.46.0049a17: 信則不入手。無聞法鉤故聽不能解。乏
T1911_.46.0049a18: 智慧眼不別眞僞。擧身痺癩動歩不前。不
T1911_.46.0049a19: 覺不知大罪聚人何勞爲説。設厭世者翫下
T1911_.46.0049a20: 劣乘。攀附枝葉狗狎作務。敬獼猴爲帝
T1911_.46.0049a21: 釋宗瓦礫是明珠。此黒闇人豈可論道。又
T1911_.46.0049a22: 一種禪人不達他根性純教乳藥。體心踏
T1911_.46.0049a23: 心。和融覺覓。若泯若了斯一轍之意。障難
T1911_.46.0049a24: 萬途紛然不識。纔見異相即判是道。自非
T1911_.46.0049a25: 法器復闕匠他。盲跛師徒二倶墮落。瞽蹶
T1911_.46.0049a26: 夜遊甚可憐愍。不應對上諸人説此止觀。
T1911_.46.0049a27: 夫止觀者高尚者高尚。卑劣者卑劣。開止觀
T1911_.46.0049a28: 爲十。一陰界入。二煩惱。三病患。四業相。五
T1911_.46.0049a29: 魔事。六禪定。七諸見。八増上慢。九二乘。十
T1911_.46.0049b01: 菩薩。此十境通能覆障。陰在初者二義。一現
T1911_.46.0049b02: 前。二依經。大品云。聲聞人依四念處行道。
T1911_.46.0049b03: 菩薩初觀色乃至一切種智。章章皆爾故不
T1911_.46.0049b04: 違經。又行人受身誰不陰入。重擔現前是
T1911_.46.0049b05: 故初觀。後發異相別爲次耳。夫五陰與四
T1911_.46.0049b06: 大合。若不照察不覺紛馳。如閉舟順水
T1911_.46.0049b07: 寧知奔迸。若其迴泝始覺馳流。既觀陰果
T1911_.46.0049b08: 則動煩惱因。故次五陰而論四分也。四大
T1911_.46.0049b09: 是身病。三毒是心病。以其等故情中不覺。
T1911_.46.0049b10: 今大分倶觀衝撃脈藏。故四蛇偏起致有患
T1911_.46.0049b11: 生。無量諸業不可稱計。散善微弱不能令
T1911_.46.0049b12: 動。今修止觀健病不虧動生死輪。或善萌
T1911_.46.0049b13: 故動。惡壞故動。善示受報故動。惡來責報
T1911_.46.0049b14: 故動。故次病説業也。以惡動故惡欲滅。
T1911_.46.0049b15: 善動故善欲生。魔遽出境作諸留難或
T1911_.46.0049b16: 壞其道。故次業説魔。若過魔事則功徳生。
T1911_.46.0049b17: 或過去習因。或現在行力。諸禪競起。或味或
T1911_.46.0049b18: 淨或横或竪。故次魔説禪。禪有觀支因生
T1911_.46.0049b19: 邪慧。逸觀於法僻起諸倒。邪辯猛利。故次
T1911_.46.0049b20: 禪説見。若識見爲非息其妄著。貪瞋利鈍
T1911_.46.0049b21: 二倶不起。無智者謂證涅槃。小乘亦有横
T1911_.46.0049b22: 計四禪爲四果。大乘亦有魔來與記。並是
T1911_.46.0049b23: 未得謂得増上慢人。故次見説慢。見慢既
T1911_.46.0049b24: 靜先世小習因靜而生。身子捨眼即其事也。
T1911_.46.0049b25: 大品云。恒沙菩薩發大心。若一若二入菩薩
T1911_.46.0049b26: 位多墮二乘。故次慢説二乘。若憶本願故
T1911_.46.0049b27: 不墮空者。諸方便道菩薩境界即起也。大品
T1911_.46.0049b28: 云。有菩薩不久行六波羅蜜。若聞深法即
T1911_.46.0049b29: 起誹謗墮泯犁中。此是六度菩薩耳。通教
T1911_.46.0049c01: 方便位亦有謗義入眞道不謗也。別教初
T1911_.46.0049c02: 心知有深法。是則不謗。此等悉是諸權善
T1911_.46.0049c03: 根。故次二乘後説也。此十種境始自凡夫
T1911_.46.0049c04: 正報終至聖人方便。陰入一境常自現前。若
T1911_.46.0049c05: 發不發恒得爲觀。餘九境發可爲觀。不發
T1911_.46.0049c06: 何所觀。又八境去正道遠。深加防護得
T1911_.46.0049c07: 歸正轍。二境去正道近。至此位時不慮
T1911_.46.0049c08: 無觀薄修即正。又若不解諸境互發大起
T1911_.46.0049c09: 疑網。如在岐道不知所從。先若聞之恣
T1911_.46.0049c10: 其變怪心安若空。互發有十。謂次第不次
T1911_.46.0049c11: 第。雜不雜。具不具。作意不作意。成不成。益
T1911_.46.0049c12: 不益。久不久。難不難。更不更。三障四魔九
T1911_.46.0049c13: 雙七隻。次第者有三義。謂法修發。法者。次
T1911_.46.0049c14: 第淺深法也。修者。先世已曾研習次第。或此
T1911_.46.0049c15: 世次第修也。發者。依次修而次發也。不次亦
T1911_.46.0049c16: 三義。謂法修發。發則不定。或前發菩薩境
T1911_.46.0049c17: 後發陰入。雖不次第十數宛足。修者。若四
T1911_.46.0049c18: 大違返則先修病患。若四分増多則先修煩
T1911_.46.0049c19: 惱。如是一一隨強者先修。法者。眼耳鼻舌
T1911_.46.0049c20: 陰入界等。皆是寂靜門亦是法界。何須捨此
T1911_.46.0049c21: 就彼。出寶篋經云云。當知法界外更無復
T1911_.46.0049c22: 有法而爲次第也。煩惱即法界。如無行經
T1911_.46.0049c23: 云。貪欲即是道。淨名云。行於非道通達佛
T1911_.46.0049c24: 道。佛道既通無復次第也。病患是法界者。
T1911_.46.0049c25: 淨名云。今我病者非眞非有。衆生病亦非
T1911_.46.0049c26: 眞非有。以此自調亦度衆生。方丈託疾雙
T1911_.46.0049c27: 林病行。即其義也。業相爲法界者。業是行
T1911_.46.0049c28: 陰。法華云。深達罪福相遍照於十方。微妙
T1911_.46.0049c29: 淨法身具相三十二。達業從縁生不自在
T1911_.46.0050a01: 故空。此業能破業。若衆生應以此業得度。
T1911_.46.0050a02: 示現諸業以此業立業。業與不業縛脱叵
T1911_.46.0050a03: 得。普門示現雙照縛脱。故名深達。何啻堪
T1911_.46.0050a04: 爲方等師耶。魔事爲法界者。首楞嚴云。魔
T1911_.46.0050a05: 界如佛界如。一如無二如。實際中尚不見
T1911_.46.0050a06: 佛。況見有魔耶。設有魔者。良藥塗屣堪
T1911_.46.0050a07: 任乘御云云。禪爲法界者。能觀心性名爲
T1911_.46.0050a08: 上定。即首楞嚴不昧不亂入王三昧。一切
T1911_.46.0050a09: 三昧悉入其中。見爲法界者。淨名云。以邪
T1911_.46.0050a10: 相入正相。於諸見不動而修三十七品。又
T1911_.46.0050a11: 動修不動修。亦動亦不動修。非動非不動
T1911_.46.0050a12: 修三十七品。以見爲門以見爲侍。慢爲法
T1911_.46.0050a13: 界者。還是煩惱耳。觀慢。無慢。慢大慢。非慢
T1911_.46.0050a14: 非不慢。成祕密藏入大涅槃。二乘爲法界
T1911_.46.0050a15: 者。若但見於空不見不空云云。智者見空
T1911_.46.0050a16: 及與不空。決了聲聞法。是諸經之王。聞已諦
T1911_.46.0050a17: 思惟得近無上道。菩薩境爲法界者。底惡
T1911_.46.0050a18: 生死下劣小乘尚即是法界。況菩薩法寧非
T1911_.46.0050a19: 佛道。又菩薩方便之權即權而實。亦即非
T1911_.46.0050a20: 權非實成祕密藏。入大涅槃。是一一法皆
T1911_.46.0050a21: 即法界。是爲不次第法相也。雜不雜者。發
T1911_.46.0050a22: 一境已更發一境歴歴分明。是爲不雜。適
T1911_.46.0050a23: 發陰入復起煩惱。煩惱未謝復業復魔禪
T1911_.46.0050a24: 見慢等。交横並沓是爲雜發。雖雜不出十
T1911_.46.0050a25: 種。具不具者。十數足名具。九去名不具。次
T1911_.46.0050a26: 不次雜不雜。皆論具不具。又總具總不具。
T1911_.46.0050a27: 別具別不具。十數足是總具。十數不委悉是
T1911_.46.0050a28: 總不具。九數欠是別不具。九數中委悉是別
T1911_.46.0050a29: 具。又横具横不具竪具竪不具。例如發四
T1911_.46.0050b01: 禪至非想是竪具。至不用處是竪不具。發
T1911_.46.0050b02: 通明背捨等是横具。止發七背捨是横不
T1911_.46.0050b03: 具。又發初禪至四禪是竪具。三禪來是竪
T1911_.46.0050b04: 不具。又初禪九品是竪具。八品來是竪不具。
T1911_.46.0050b05: 又一品五支足是横具。四支已來是横不具。
T1911_.46.0050b06: 其餘例此可知云云。修不修者。作意修陰
T1911_.46.0050b07: 界入。界入開解是修發。不作意陰界入自
T1911_.46.0050b08: 發通達色心。是不修發。乃至菩薩境亦如
T1911_.46.0050b09: 是。應有四句爲根本。句句織成三十六
T1911_.46.0050b10: 句。例如下煩惱境中説。成不成者。若發一
T1911_.46.0050b11: 境究竟成就。成就已謝更發餘境。餘境亦究
T1911_.46.0050b12: 竟成。若發一種作起乍滅。非但品數缺少。
T1911_.46.0050b13: 於分分中亦曖昧不明。前具不具止明頭
T1911_.46.0050b14: 數。此中論體分始終。益不益者。或發惡法。
T1911_.46.0050b15: 於止觀巨益明靜轉深。或發善法於止觀
T1911_.46.0050b16: 大損。損其靜照。或増靜損照。或損靜増
T1911_.46.0050b17: 照。倶増倶損。難發不難發者。或惡法難易。
T1911_.46.0050b18: 或善法難易。倶難倶易。久不久者。自有一
T1911_.46.0050b19: 境久久不去。或有一境即起即去云云。更不
T1911_.46.0050b20: 更者。自有一境。一更兩更乃至多多。自有
T1911_.46.0050b21: 一境一發即休。後不復發。如是等種種不
T1911_.46.0050b22: 同。善識其意莫謬去取。然皆以止觀研之
T1911_.46.0050b23: 使無滯也。三障四魔者。普賢觀云。閻浮提
T1911_.46.0050b24: 人三障重故。陰入病患是報障。煩惱見慢是
T1911_.46.0050b25: 煩惱障。業魔禪二乘菩薩是業障。障止觀
T1911_.46.0050b26: 不明靜塞菩提道。令行人不得通至五
T1911_.46.0050b27: 品六根清淨位。故名爲障。四魔者。陰入正是
T1911_.46.0050b28: 陰魔。業禪二乘菩薩等是行陰名爲陰魔。煩
T1911_.46.0050b29: 惱見慢等是煩惱魔。病患是死因名死魔。魔
T1911_.46.0050c01: 事是天子魔。魔名奪者。破觀名奪命。破止
T1911_.46.0050c02: 名奪身。又魔名磨訛。磨觀訛令黒闇。磨
T1911_.46.0050c03: 止訛令散逸。故名爲魔云云。問。何意互發。
T1911_.46.0050c04: 答。皆由二世因縁。昔有漸觀種子。今得修
T1911_.46.0050c05: 行之雨即次第發。昔有頓觀種子即不次第
T1911_.46.0050c06: 發。昔有不定種子即雜發。昔修時數具即具
T1911_.46.0050c07: 發。昔修時數不具即不具發。昔曾證得今發
T1911_.46.0050c08: 則成。昔但修不證。今發不成。昔因強今不
T1911_.46.0050c09: 修而發。今縁強待修而發。昔因今縁二倶善
T1911_.46.0050c10: 巧。迴向上道。今發則益。昔因縁中雜毒是
T1911_.46.0050c11: 則致損。發所因處弱則不久。發因處強是則
T1911_.46.0050c12: 久。麁細住乃至四禪傳傳判強弱云云。善易
T1911_.46.0050c13: 發關遮輕。善難發由遮重。惡難發由根
T1911_.46.0050c14: 利。惡易發由根鈍。惡欲滅而告謝。善欲生
T1911_.46.0050c15: 而相知則一而不更。善欲滅而求救。惡欲
T1911_.46.0050c16: 興而求受。則更更更更。此中皆須口決。用
T1911_.46.0050c17: 智慧籌量。不得師心謬判是非。爾其愼之
T1911_.46.0050c18: 勤之重之。私料簡者。法若塵沙境何定十。
T1911_.46.0050c19: 答。譬如大地一能生種種芽。數方不廣略
T1911_.46.0050c20: 令義易明了。故言十耳。問。十境通別云何。
T1911_.46.0050c21: 答。受身之始無不有身。諸經説觀多從色
T1911_.46.0050c22: 起。故以陰爲初耳。以陰本。陰因陰患。陰
T1911_.46.0050c23: 主善陰。又陰因別陰等云云。通言煩惱者。見
T1911_.46.0050c24: 慢同煩惱。陰入病是煩惱果。業是煩惱因。禪
T1911_.46.0050c25: 是無動業。業即煩惱用。魔即統欲界即煩惱
T1911_.46.0050c26: 主。二乘菩薩即別煩惱攝云云。通稱病患者。
T1911_.46.0050c27: 陰界入即病本。煩惱見慢等即是煩惱病。淨
T1911_.46.0050c28: 名云。今我病者皆從前世妄想諸煩惱生。業
T1911_.46.0050c29: 亦是病。大經云。王今病重即指五逆爲病
T1911_.46.0051a01: 也。魔能作病。三災爲外過患。喘息喜樂是
T1911_.46.0051a02: 内過患。禪有喜樂即病患也。二乘菩薩即是
T1911_.46.0051a03: 空病。空病亦空。通稱業者。陰入是業果。煩
T1911_.46.0051a04: 惱見慢是業本。病是業報。魔是魔業。禪是無
T1911_.46.0051a05: 動業。二乘菩薩是無漏業。通稱魔者。陰入即
T1911_.46.0051a06: 陰魔。煩惱見慢即煩惱魔。病是死魔。魔即天
T1911_.46.0051a07: 子魔。餘者皆是行陰魔攝。通稱禪定者。禪
T1911_.46.0051a08: 自是其境。陰入煩惱見慢業等。悉是十大地
T1911_.46.0051a09: 中心數定攝。魔是未到地定果。亦是心數定
T1911_.46.0051a10: 攝。二乘菩薩淨禪攝。又三定攝之。上定攝
T1911_.46.0051a11: 菩薩二乘中下二定攝八境云云。通稱見者。
T1911_.46.0051a12: 陰入即我見衆生見。煩惱具五見。病壽者命
T1911_.46.0051a13: 者見。業禪等作者見。亦是戒取見。魔是使作
T1911_.46.0051a14: 者使受者使起等攝。又生死即邊見攝。慢即
T1911_.46.0051a15: 我見攝。二乘方便菩薩等皆曲見攝。通稱
T1911_.46.0051a16: 慢者。陰入我慢攝。煩惱即慢慢攝。病患不如
T1911_.46.0051a17: 慢攝。業即憍慢攝。由憍故造業。魔即大慢
T1911_.46.0051a18: 攝。禪即憍慢攝。見亦大慢攝。二乘菩薩増上
T1911_.46.0051a19: 慢攝。通稱二乘者。四念處四諦法攝九境
T1911_.46.0051a20: 也。通稱菩薩境者。以四弘誓攝得九境。
T1911_.46.0051a21: 問。境法名倶通者。行人亦通不。答。大經云。
T1911_.46.0051a22: 云何未發心而名爲菩薩。前九境人亦通
T1911_.46.0051a23: 稱菩薩人也。通是二乘則有四種聲聞。増
T1911_.46.0051a24: 上慢聲聞攝得下八境人也。佛道聲聞攝得
T1911_.46.0051a25: 菩薩人也。問。通是無常不。答。寶性論云。菩
T1911_.46.0051a26: 薩住無漏界中有無常倒。問。通是有漏不。
T1911_.46.0051a27: 答。漏義則通有義小異。問。通是偏眞不。答。
T1911_.46.0051a28: 偏義則通眞義異。問。通義可領別復云何。
T1911_.46.0051a29: 答。十境不同即別義也。復有亦通亦別。陰
T1911_.46.0051b01: 是受身之本。又是觀慧之初。所以別當其首。
T1911_.46.0051b02: 此一境亦通亦別。後九境從發異相受名。
T1911_.46.0051b03: 但得是通是別。不得是亦通亦別也。若爾
T1911_.46.0051b04: 煩惱亦是諸法之本。元爲治惑。亦是觀初。
T1911_.46.0051b05: 病身四大亦是事本。元爲治病。亦是觀初。
T1911_.46.0051b06: 何意不得亦通亦別。答。若身因煩惱屬前
T1911_.46.0051b07: 世。若今世煩惱由身而有。病不恒起爲本
T1911_.46.0051b08: 事弱。諸經論不以病爲觀首。故不亦通亦
T1911_.46.0051b09: 別耳。非通非別者皆不思議。一陰一切陰。非
T1911_.46.0051b10: 一非一切。問。九境相起更立別名者。陰入
T1911_.46.0051b11: 解起應立別名。答。陰解起時非條然別。還
T1911_.46.0051b12: 是陰入攝。若執此解即屬見。若約解起愛
T1911_.46.0051b13: 恚屬煩惱。招病來魔隨事別判。若解發朗
T1911_.46.0051b14: 然無九境相者。此則止觀氣分。但得通別
T1911_.46.0051b15: 不得亦通亦別耳。問。十境條然別不。答。四
T1911_.46.0051b16: 念處是陰別。觀空聚是入別。無我是界別。
T1911_.46.0051b17: 五停心煩惱別。八念病別。十善業別。五繋
T1911_.46.0051b18: 魔別。六妙門禪別。道品見別。無常苦空慢別。
T1911_.46.0051b19: 四諦十二縁二乘別。六度菩薩別。問。五陰倶
T1911_.46.0051b20: 是境。色心外別有觀耶。答。不思議境智即
T1911_.46.0051b21: 陰是觀。亦可分別。不善無記陰是境。善五
T1911_.46.0051b22: 陰是觀。觀既純熟無惡無無記。唯有善陰。
T1911_.46.0051b23: 善陰轉成方便陰。方便陰轉成無漏陰。無漏
T1911_.46.0051b24: 陰轉成法性陰。謂無等等陰。豈非陰外別
T1911_.46.0051b25: 有觀耶。小乘尚爾。況不思議耶。問。若轉陰
T1911_.46.0051b26: 爲觀。報陰亦應轉。答。大品云。色淨故受想
T1911_.46.0051b27: 行識淨。般若亦淨。法華云。顏色鮮白六根清
T1911_.46.0051b28: 淨。即其義也。陰雖轉觀境宛然云云。問。十境
T1911_.46.0051b29: 與五分云何。答。五分判禪十發約境。今當
T1911_.46.0051c01: 會之。若次不次一發至後則進分也。齊九
T1911_.46.0051c02: 已來住分也。作意矜持護分也。一發即失退
T1911_.46.0051c03: 分也。達分可知。若於境境皆作五分者。
T1911_.46.0051c04: 可以意推不俟分別。然五分十境皆是法
T1911_.46.0051c05: 相。可得互有其義。六即十地行位淺深不
T1911_.46.0051c06: 得相類。問。念性離縁性亦離。若無縁無念
T1911_.46.0051c07: 亦無數量。云何具十法界耶。答。不可思
T1911_.46.0051c08: 議無相而相觀智宛然。他解須彌容芥芥容
T1911_.46.0051c09: 須彌。火出蓮華。人能渡海。就希有事解不
T1911_.46.0051c10: 思議。今解無心無念無能行無能到。不
T1911_.46.0051c11: 思議理理則勝事。問。十法界互相有爲因爲
T1911_.46.0051c12: 果。答。倶相有。而果隔難顯因通易知。如慈
T1911_.46.0051c13: 童女以地獄界發佛心。如未得記菩薩輕
T1911_.46.0051c14: 得記者。若不生悔無出罪期。更引諸例。凡
T1911_.46.0051c15: 聖皆具五陰。不可言聖陰如凡陰。又佛具
T1911_.46.0051c16: 五眼。豈可以人天果報釋佛眼。佛具五行。
T1911_.46.0051c17: 病行是四惡界。嬰兒行是人天界。聖行是二
T1911_.46.0051c18: 乘法界。梵行是菩薩法界。天行是佛法界。問。
T1911_.46.0051c19: 一念具十法界。爲作念具爲任運具。答。法
T1911_.46.0051c20: 性自爾非作所成。如一微塵具十方分云
T1911_.46.0051c21: 云。○第一觀陰入界境者。謂五陰十二入
T1911_.46.0051c22: 十八界也。陰者陰蓋善法。此就因得名。又
T1911_.46.0051c23: 陰是積聚。生死重沓此就果得名。入者渉入
T1911_.46.0051c24: 亦名輸門。界名界別亦名性分。毘婆沙明
T1911_.46.0051c25: 三科開合。若迷心開心爲四陰。色爲一陰。
T1911_.46.0051c26: 若迷色開色爲十入及一入少分。心爲一
T1911_.46.0051c27: 意入及法入少分。若倶迷者開爲十八界也。
T1911_.46.0051c28: 數人説五陰同時。識是心王四陰是數。約有
T1911_.46.0051c29: 門明義。故王數相扶同時而起。論人説識先
T1911_.46.0052a01: 了別。次受領納。想取相貎。行起違從。色由
T1911_.46.0052a02: 行感。約空門明義。故次第相生。若就能生
T1911_.46.0052a03: 所生從細至麁。故識在前。若從修行從
T1911_.46.0052a04: 麁至細。故色在前。皆不得以數隔王。若
T1911_.46.0052a05: 論四念處則王在中。此就言説爲便耳。又
T1911_.46.0052a06: 分別九種。一期色心名果報五陰。平平想受
T1911_.46.0052a07: 無記五陰。起見起愛者。兩汚穢五陰。動身
T1911_.46.0052a08: 口業善惡兩五陰。變化示現工巧五陰。五善
T1911_.46.0052a09: 根人方便五陰。證四果者無漏五陰。如是
T1911_.46.0052a10: 種種源從心出。正法念云。如畫師手畫出
T1911_.46.0052a11: 五彩。黒青赤黄白白白。畫手譬心。黒色譬
T1911_.46.0052a12: 地獄陰。青色譬鬼。赤譬畜。黄譬脩羅。白譬
T1911_.46.0052a13: 人。白白譬天。此六種陰。止齊界内。若依華
T1911_.46.0052a14: 嚴云。心如工畫師畫種種五陰。界内界外一
T1911_.46.0052a15: 切世間中莫不從心造。世間色心尚叵窮
T1911_.46.0052a16: 盡。況復出世。寧可凡心知。凡眼翳尚不見
T1911_.46.0052a17: 近。那得見遠。彌生曠劫不覩界内一隅。況
T1911_.46.0052a18: 復界外邊衣。如渇鹿逐炎狂狗齧雷。何有
T1911_.46.0052a19: 得理。縱令解悟小乘終非大道。故大集云。
T1911_.46.0052a20: 常見之人説異念斷。斷見之人説一念斷。皆
T1911_.46.0052a21: 墮二邊不會中道。況佛去世後人根轉鈍
T1911_.46.0052a22: 執名起諍。互相是非悉墮邪見。故龍樹破
T1911_.46.0052a23: 五陰一異同時前後。皆如炎幻響化悉不可
T1911_.46.0052a24: 得。寧更執於王數同時異時耶。然界内外
T1911_.46.0052a25: 一切陰入皆由心起。佛告比丘。一法攝一
T1911_.46.0052a26: 切法所謂心是。論云。一切世間中但有名
T1911_.46.0052a27: 與色。若欲如實觀。但當觀名色。心是惑本
T1911_.46.0052a28: 其義如是。若欲觀察須伐其根。如炙病
T1911_.46.0052a29: 得穴。今當去丈就尺去尺就寸。置色等
T1911_.46.0052b01: 四陰但觀識陰。識陰者心是也○觀心具十
T1911_.46.0052b02: 法門。一觀不可思議境。二起慈悲心。三巧安
T1911_.46.0052b03: 止觀。四破法遍。五識通塞。六修道品。七對治
T1911_.46.0052b04: 助開。八知次位。九能安忍。十無法愛也。既自
T1911_.46.0052b05: 達妙境即起誓悲他。次作行填願。願行既
T1911_.46.0052b06: 巧破無不遍。遍破之中精識通塞。令道品
T1911_.46.0052b07: 進行。又用助開道。道中之位己他皆識。安
T1911_.46.0052b08: 忍内外榮辱莫著中道法愛。故得疾入菩
T1911_.46.0052b09: 薩位。譬如毘首羯磨造得勝堂。不疎不密
T1911_.46.0052b10: 間隙容綖。巍巍昂昂峙於上天。非拙匠所
T1911_.46.0052b11: 能揆則。又如善畫圖其匡郭。寫像偪眞骨
T1911_.46.0052b12: 法精靈。生氣飛動。豈填彩人所能點綴。此十
T1911_.46.0052b13: 重觀法横竪收束。微妙精巧。初則簡境眞僞。
T1911_.46.0052b14: 中則正助相添。後則安忍無著。意圓法巧該
T1911_.46.0052b15: 括周備。規矩初心。將送行者到彼薩雲。非
T1911_.46.0052b16: 闇證禪師誦文法師所能知也。蓋由如來積
T1911_.46.0052b17: 劫之所勤求。道場之所妙悟。身子之所三
T1911_.46.0052b18: 請。法譬之所三説。正在茲乎。一觀心是不
T1911_.46.0052b19: 可思議境者。此境難説。先明思議境。令不
T1911_.46.0052b20: 思議境易顯。思議法者。小乘亦説心生一
T1911_.46.0052b21: 切法。謂六道因果三界輪環。若去凡欣聖
T1911_.46.0052b22: 則棄下上出灰身滅智。乃是有作四諦。蓋思
T1911_.46.0052b23: 議法也。大乘亦明心生一切法。謂十法界
T1911_.46.0052b24: 也。若觀心是有有善有惡。惡則三品三途
T1911_.46.0052b25: 因果也。善則三品脩羅人天因果。觀此六
T1911_.46.0052b26: 品無常生滅。能觀之心亦念念不住。又能觀
T1911_.46.0052b27: 所觀悉是縁生。縁生即空。並是二乘因果法
T1911_.46.0052b28: 也。若觀此空有墮落二邊沈空滯有。而起
T1911_.46.0052b29: 大慈悲入假化物。實無身假作身。實無空
T1911_.46.0052c01: 假説空。而化導之。即菩薩因果法也。觀此
T1911_.46.0052c02: 法能度所度。皆是中道實相之法。畢竟清淨。
T1911_.46.0052c03: 誰善誰惡。誰有誰無。誰度誰不度。一切法悉
T1911_.46.0052c04: 如是。是佛因果法也。此之十法邐迆淺深皆
T1911_.46.0052c05: 從心出。雖是大乘無量四諦所攝。猶是思
T1911_.46.0052c06: 議之境。非今止觀所觀也。不可思議境者。
T1911_.46.0052c07: 如華嚴云。心如工畫師造種種五陰。一切
T1911_.46.0052c08: 世間中莫不從心造。種種五陰者。如前十
T1911_.46.0052c09: 法界五陰也。法界者三義。十數是能依。法界
T1911_.46.0052c10: 是所依。能所合稱。故言十法界。又此十法各
T1911_.46.0052c11: 各因各各果。不相混濫故言十法界。又此
T1911_.46.0052c12: 十法一一當體。皆是法界故言十時界云云。
T1911_.46.0052c13: 十法界通稱陰入界。其實不同。三途是有漏
T1911_.46.0052c14: 惡陰界入。三善是有漏善陰界入。二乘是無
T1911_.46.0052c15: 漏陰界入。菩薩是亦有漏亦無漏陰界入。佛
T1911_.46.0052c16: 是非有漏非無漏陰界入。釋論云。法無上
T1911_.46.0052c17: 者涅槃是。即非有漏非無漏法也。無量義
T1911_.46.0052c18: 經云。佛無諸大陰界入者。無前九陰界
T1911_.46.0052c19: 入也。今言有者有涅槃常住陰界入也。大
T1911_.46.0052c20: 經云。因滅無常色獲得常色。受想行識
T1911_.46.0052c21: 亦復如是。常樂重沓即積聚義。慈悲覆蓋即
T1911_.46.0052c22: 陰義。以十種陰界不同故。故名五陰世間
T1911_.46.0052c23: 也。攬五陰通稱衆生。衆生不同。攬三途
T1911_.46.0052c24: 陰罪苦衆生。攬人天陰受樂衆生。攬無漏
T1911_.46.0052c25: 陰眞聖衆生。攪慈悲陰大士衆生。攬常住
T1911_.46.0052c26: 陰尊極衆生。大論云。衆生無上者佛是。豈
T1911_.46.0052c27: 與凡下同。大經云。歌羅邏時名字異。乃至
T1911_.46.0052c28: 老時名字異。芽時名字異。乃至果時名字亦
T1911_.46.0052c29: 異。直約一期十時差別。況十界衆生寧得
T1911_.46.0053a01: 不異。故名衆生世間也。十種所居通稱國
T1911_.46.0053a02: 土世間者。地獄依赤鐵住。畜生依地水空
T1911_.46.0053a03: 住。修羅依海畔海底住。人依地住。天依宮
T1911_.46.0053a04: 殿住。六度菩薩同人依地住。通教菩薩惑
T1911_.46.0053a05: 未盡同人天依住。斷惑盡者依方便土
T1911_.46.0053a06: 住。別圓菩薩惑未盡者。同人天方便等住。
T1911_.46.0053a07: 斷惑盡者依實報土住。如來依常寂光土
T1911_.46.0053a08: 住。仁王經云。三賢十聖住果報。唯佛一人
T1911_.46.0053a09: 居淨土。土土不同故名國土世間也。此三
T1911_.46.0053a10: 十種世間悉從心造。又十種五陰一一各具
T1911_.46.0053a11: 十法。謂如是相性體力作因縁果報本末究
T1911_.46.0053a12: 竟等。先總釋。後隨類釋。總釋者。夫相以據
T1911_.46.0053a13: 外覽而可別。釋論云。易知故名爲相。如水
T1911_.46.0053a14: 火相異則易可知。如人面色具諸休否。覽
T1911_.46.0053a15: 外相即知其内。昔孫劉相顯。曹公相隱。相
T1911_.46.0053a16: 者擧聲大哭。四海三分百姓荼毒。若言有
T1911_.46.0053a17: 相闇者不知。若言無相占者洞解。當隨善
T1911_.46.0053a18: 相者信人面外具一切相也。心亦如是具
T1911_.46.0053a19: 一切相。衆生相隱彌勒相顯。如來善知故遠
T1911_.46.0053a20: 近皆記。不善觀者不信心具一切相。當
T1911_.46.0053a21: 隨如實觀者信心具一切相也。如是性者。
T1911_.46.0053a22: 性以據内。總有三義。一不改名性。無行經
T1911_.46.0053a23: 稱不動性。性即不改義也。又性名性分。種
T1911_.46.0053a24: 類之義分分不同。各各不可改。又性是實
T1911_.46.0053a25: 性。實性即理性。極實無過。即佛性異名耳。不
T1911_.46.0053a26: 動性扶空。種性扶假。實性扶中。今明内性
T1911_.46.0053a27: 不可改。如竹中火性雖不可見不得言
T1911_.46.0053a28: 無。燧人乾草遍燒一切。心亦如是具一切
T1911_.46.0053a29: 五陰性。雖不可見不得言無。以智眼觀
T1911_.46.0053b01: 具一切性。世間人可笑。以其偏聞判圓經。
T1911_.46.0053b02: 涅槃明佛知衆生有佛性判爲極常。法華
T1911_.46.0053b03: 明佛知一切法如是性判爲無常。豈可以
T1911_.46.0053b04: 少知爲常多知爲無常。又法華云。佛知一
T1911_.46.0053b05: 切法皆是一種一性。此語亦少。何故判爲無
T1911_.46.0053b06: 常。又有師。判法華十如。前五如屬凡是權。
T1911_.46.0053b07: 後五屬聖爲實。依汝所判則凡無實永
T1911_.46.0053b08: 不得成聖。聖無權非正遍知。此乃專輒之
T1911_.46.0053b09: 説。誣佛慢凡耳。又涅槃明一切衆生悉有
T1911_.46.0053b10: 佛性。而言是常。淨名云一切衆生即菩提相。
T1911_.46.0053b11: 判是無常。若佛性菩提相異者。可一常一無
T1911_.46.0053b12: 常。若不異者此判大謬。如占者見王相王性
T1911_.46.0053b13: 倶得登極。佛性菩提相何故不同。如是體
T1911_.46.0053b14: 者。主質故名體。此十法界陰倶用色心爲
T1911_.46.0053b15: 體質也。如是力者。堪任力用也。如王力士
T1911_.46.0053b16: 千萬技能病故謂無病差有用。心亦如是具
T1911_.46.0053b17: 有諸力。煩惱病故不能運動。如實觀之具
T1911_.46.0053b18: 一切力。如是作者。運爲建立名作。若離心者
T1911_.46.0053b19: 更無所作。故知心具一切作也。如是因者。
T1911_.46.0053b20: 招果爲因亦名爲業。十法界業起自於心。
T1911_.46.0053b21: 但使有心諸業具足。故名如是因也。如是
T1911_.46.0053b22: 縁者。縁名縁由助業皆是縁義。無明愛等
T1911_.46.0053b23: 能潤於業。即心爲縁也。如是果者。剋獲爲
T1911_.46.0053b24: 果。習因習讀於前。習果剋獲於後。故言如
T1911_.46.0053b25: 是果也。如是報者。酬因曰報。習因習果通
T1911_.46.0053b26: 名爲因牽後世報。此報酬於因也。如是本
T1911_.46.0053b27: 末究竟等者。相爲本報爲末。本末悉從縁
T1911_.46.0053b28: 生。縁生故空。本末皆空。此就空爲等也。又
T1911_.46.0053b29: 相但有字報亦但有字。悉假施設。此就假
T1911_.46.0053c01: 名爲等。又本末互相表幟。覽初相表後報。
T1911_.46.0053c02: 覩後報知本相。如見施知富見富知施。
T1911_.46.0053c03: 初後相在。此就假論等也。又相無相無相
T1911_.46.0053c04: 而相。非相非無相。報無報無報而報非報
T1911_.46.0053c05: 非無報。一一皆入如實之際。此就中論等
T1911_.46.0053c06: 也。二類解者。束十法爲四類三途以表苦
T1911_.46.0053c07: 爲相。定惡聚爲性。摧折色心爲體。登刀
T1911_.46.0053c08: 入&T055114;爲力。起十不善爲作。有漏惡業爲因。
T1911_.46.0053c09: 愛取等爲縁。惡習果爲果。三惡趣爲報。本
T1911_.46.0053c10: 末皆癡爲等。三善表樂爲相。定善聚爲性。
T1911_.46.0053c11: 升出色心爲體。樂受爲力。起五戒十善爲
T1911_.46.0053c12: 作。白業爲因。善愛取爲縁。善習果爲果。人
T1911_.46.0053c13: 天有爲報。應就假名初後相在爲等也。二
T1911_.46.0053c14: 乘表涅槃爲相。解脱爲性。五分爲體。無繋
T1911_.46.0053c15: 爲力。道品爲作。無漏慧行爲因。行行爲縁。
T1911_.46.0053c16: 四果爲果。既後有田中不生故無報云云菩
T1911_.46.0053c17: 薩佛類者。縁因爲相了因爲性。正因爲體。
T1911_.46.0053c18: 四弘爲力。六度萬行爲作。智慧莊嚴爲因。
T1911_.46.0053c19: 福徳莊嚴爲縁。三菩提爲果。大涅槃爲報
T1911_.46.0053c20: 云云。因縁有逆順。順生死者有漏業爲因。
T1911_.46.0053c21: 愛取等爲縁。逆生死者以無漏正慧爲因。
T1911_.46.0053c22: 行行爲縁。倶損生破惑。順界外生死。亦
T1911_.46.0053c23: 以無漏慧爲因。無明等爲縁。若逆生死
T1911_.46.0053c24: 即以中道慧爲因。萬行爲縁。倶損變易
T1911_.46.0053c25: 生死故。因縁既爾。餘者逆順准此可知。若
T1911_.46.0053c26: 依聲聞但九無十。若依大乘三佛義佛有
T1911_.46.0053c27: 報身。若依斷惑盡義則無後報。九之與十
T1911_.46.0053c28: 斟酌可解。衆生世間既是假名無體。分別
T1911_.46.0053c29: 攬實法假施設耳。所謂惡道衆生相性體力
T1911_.46.0054a01: 究竟等云云。善道衆生相性體力究竟等。無漏
T1911_.46.0054a02: 衆生相性體力究竟等。菩薩佛法界相性體
T1911_.46.0054a03: 力究竟等。准例皆可解。國土世間亦具十種
T1911_.46.0054a04: 法。所謂惡國土相性體力等云云。善國土無漏
T1911_.46.0054a05: 國土。佛菩薩國土相性體力云云夫一心具
T1911_.46.0054a06: 十法界。一法界又具十法界百法界。一界
T1911_.46.0054a07: 具三十種世間。百法界即具三千種世間。此
T1911_.46.0054a08: 三千在一念心。若無心而已。介爾有心即
T1911_.46.0054a09: 具三千。亦不言一心在前一切法在後。亦
T1911_.46.0054a10: 不言一切法在前一心在後。例如八相遷
T1911_.46.0054a11: 物。物在相前物不被遷。相在物前亦不
T1911_.46.0054a12: 被遷。前亦不可後亦不可。秖物論相遷秖
T1911_.46.0054a13: 相遷論物。今心亦如是。若從一心生一切
T1911_.46.0054a14: 法者。此則是縱。若心一時含一切法者。此
T1911_.46.0054a15: 即是横。縱亦不可横亦不可。秖心是一切法。
T1911_.46.0054a16: 一切法是心故。非縱非横非一非異玄妙深
T1911_.46.0054a17: 絶。非識所識。非言所言。所以稱爲不可思
T1911_.46.0054a18: 議境意在於此云云。問。心起必託縁。爲心
T1911_.46.0054a19: 具三千法。爲縁具。爲共具。爲離具。若心具
T1911_.46.0054a20: 者心起不用縁。若縁具者縁具不關心。若
T1911_.46.0054a21: 共具者未共各無共時安有。若離具者既離
T1911_.46.0054a22: 心離縁那忽心具。四句尚不可得。云何具
T1911_.46.0054a23: 三千法耶。答。地人云。一切解惑眞妄依持
T1911_.46.0054a24: 法性。法性持眞妄眞妄依法性也。攝大乘
T1911_.46.0054a25: 云。法性不爲惑所染。不爲眞所淨。故法
T1911_.46.0054a26: 性非依持。言依持者阿黎耶是也。無沒無
T1911_.46.0054a27: 明盛持一切種子。若從地師則心具一切
T1911_.46.0054a28: 法。若從攝師則縁具一切法。此兩師各據
T1911_.46.0054a29: 一邊。若法性生一切法者。法性非心非縁。
T1911_.46.0054b01: 非心故而心生一切法者。非縁故亦應縁
T1911_.46.0054b02: 生一切法。何得獨言法性是眞妄依持耶。
T1911_.46.0054b03: 若言法性非依持黎耶是依持。離法性外
T1911_.46.0054b04: 別有黎耶依持。則不關法性。若法性不離
T1911_.46.0054b05: 黎耶。黎耶依持即是法性依持。何得獨言黎
T1911_.46.0054b06: 耶是依持。又違經。經言。非内非外亦非中
T1911_.46.0054b07: 間。亦不常自有。又違龍樹。龍樹云。諸法不
T1911_.46.0054b08: 自生。亦不從他生。不共不無因。更就譬
T1911_.46.0054b09: 檢。爲當依心故有夢。依眠故有夢。眠法
T1911_.46.0054b10: 合心故有夢。離心離眠故有夢。若依心
T1911_.46.0054b11: 有夢者。不眠應有夢。若依眠有夢者。
T1911_.46.0054b12: 死人如眠應有夢。若眠心兩合而有夢者。
T1911_.46.0054b13: 眠人那有不夢時。又眠心各有夢合可有
T1911_.46.0054b14: 夢。各既無夢。合不應有。若離心離眠
T1911_.46.0054b15: 而有夢者。虚空離二應常有夢。四句求夢
T1911_.46.0054b16: 尚不得。云何於眠夢見一切事。心喩法
T1911_.46.0054b17: 性夢喩黎耶。云何偏據法性黎耶生一切
T1911_.46.0054b18: 法。當知四句求心不可得。求三千法亦
T1911_.46.0054b19: 不可得。既横從四句生三千法不可得
T1911_.46.0054b20: 者。應從一念心滅生三千法耶。心滅尚不
T1911_.46.0054b21: 能生一法。云何能生三千法耶。若從心亦
T1911_.46.0054b22: 滅亦不滅生三千法者。亦滅亦不滅其性相
T1911_.46.0054b23: 違。猶如水火二倶不立。云何能生三千法
T1911_.46.0054b24: 耶。若謂心非滅非不滅生三千法者。非滅
T1911_.46.0054b25: 非不滅非能非所。云何能所生三千法耶。
T1911_.46.0054b26: 亦縱亦横求三千法不可得。非縱非横求
T1911_.46.0054b27: 三千法亦不可得。言語道斷心行處滅。故
T1911_.46.0054b28: 名不可思議境。大經云。生生不可説。生不生
T1911_.46.0054b29: 不可説。不生生不可説。不生不生不可説。即
T1911_.46.0054c01: 此義也。當知第一義中一法不可得。況三
T1911_.46.0054c02: 千法。世諦中一心尚具無量法。況三千耶。
T1911_.46.0054c03: 如佛告徳女。無明内有不。不也。外有不。不
T1911_.46.0054c04: 也。内外有不。不也。非内非外有不。不也。佛
T1911_.46.0054c05: 言。如是有。龍樹云。不自不他。不共不無
T1911_.46.0054c06: 因生。大經生生不可説。乃至不生。不生不
T1911_.46.0054c07: 可説。有因縁故亦可得説。謂四悉檀因縁
T1911_.46.0054c08: 也。雖四句冥寂。慈悲憐愍於無名相中假
T1911_.46.0054c09: 名相説。或作世界説心具一切法。聞者歡
T1911_.46.0054c10: 喜。如言三界無別法唯是一心造即其文
T1911_.46.0054c11: 也。或説縁生一切法。聞者歡喜。如言五欲
T1911_.46.0054c12: 令人墮惡道。善知識者是大因縁。所謂化導
T1911_.46.0054c13: 令得見佛。即其文也。或言因縁共生一切
T1911_.46.0054c14: 法。聞者歡喜。如言水銀和眞金能塗諸色
T1911_.46.0054c15: 像。即其文也。或言離生一切法。聞者歡喜。
T1911_.46.0054c16: 如言十二因縁非佛作。非天人修羅作。其
T1911_.46.0054c17: 性自爾。即其文也。此四句即世界悉檀。説心
T1911_.46.0054c18: 生三千一切法也。云何爲人悉檀。如言佛
T1911_.46.0054c19: 法如海唯信能入。信則道源功徳母。一切善
T1911_.46.0054c20: 法由之生。汝但發三菩提心。是則出家禁戒
T1911_.46.0054c21: 具足。聞者生信。即其文也。或説縁生一切
T1911_.46.0054c22: 法。如言若不値佛當於無量劫墮地獄
T1911_.46.0054c23: 苦。以見佛故得無根信。如從伊蘭出生
T1911_.46.0054c24: 栴檀。聞者生信。或説合生一切法。如言
T1911_.46.0054c25: 心水澄清珠相自現。慈善根力見如此事。聞
T1911_.46.0054c26: 者生信。即其文也。或説離生一切法。如言
T1911_.46.0054c27: 非内觀得是智慧。乃至非内外觀得是智
T1911_.46.0054c28: 慧。若有住著先尼梵志小信尚不可得。況
T1911_.46.0054c29: 捨邪入正。聞者生信。即其文也。是爲爲人
T1911_.46.0055a01: 悉檀四句説心生三千一切法也。云何對治
T1911_.46.0055a02: 悉檀説心治一切惡。如言得一心者萬邪
T1911_.46.0055a03: 滅矣。即其文也。或説縁治一切惡。如説得
T1911_.46.0055a04: 聞無上大慧明。心定如地不可動。即其文
T1911_.46.0055a05: 也。或説因縁和合治一切惡。如言一分從
T1911_.46.0055a06: 思生一分從師得。即其文也。或説離治一
T1911_.46.0055a07: 切惡。我坐道場時不得一切法。空拳誑小
T1911_.46.0055a08: 兒誘度於一切。即其文也。是爲對治悉檀
T1911_.46.0055a09: 心破一切惡。云何第一義悉檀心得見理。
T1911_.46.0055a10: 如言心開意解豁然得道。或説縁能見理。
T1911_.46.0055a11: 如言須臾聞之即得究竟三菩提。或説因
T1911_.46.0055a12: 縁和合得道。如快馬見鞭影即得正路。或
T1911_.46.0055a13: 説離能見理。如言無所得即是得。已是得
T1911_.46.0055a14: 無所得。是名第一義四句見理。何況心生三
T1911_.46.0055a15: 千法耶。佛旨盡淨不在因縁共離。即世諦
T1911_.46.0055a16: 是第一義也。又四句倶皆可説。説因亦是縁
T1911_.46.0055a17: 亦是。共亦是離亦是。若爲盲人説乳。若貝
T1911_.46.0055a18: 若粖若雪若鶴。盲聞諸説即得解乳。即世
T1911_.46.0055a19: 諦是第一義諦。當知終日説終日不説。終
T1911_.46.0055a20: 日不説終日説。終日雙遮終日雙照。即破即
T1911_.46.0055a21: 立即立即破。經論皆爾。天親龍樹内鑒冷然。
T1911_.46.0055a22: 外適時宜各權所據。而人師偏解學者苟
T1911_.46.0055a23: 執。遂興矢石各保一邊。大乖聖道也。若
T1911_.46.0055a24: 得此意倶不可説倶可説。若隨便宜者應
T1911_.46.0055a25: 言無明法法性生一切法。如眠法法心則
T1911_.46.0055a26: 有一切夢事。心與縁合則三種世間三千相
T1911_.46.0055a27: 性皆從心起。一性雖少而不無。無明雖多
T1911_.46.0055a28: 而不有。何者。指一爲多多非多。指多爲
T1911_.46.0055a29: 一一非少。故名此心爲不思議境也。若
T1911_.46.0055b01: 解一心一切心。一切心一心。非一非一切。一
T1911_.46.0055b02: 陰一切陰。一切陰一陰。非一非一切。一入一
T1911_.46.0055b03: 切入。一切入一入。非一非一切。一界一切界。
T1911_.46.0055b04: 一切界一界。非一非一切。一衆生一切衆生。
T1911_.46.0055b05: 一切衆生一衆生。非一非一切。一國土一切
T1911_.46.0055b06: 國土。一切國土一國土。非一非一切。一相一
T1911_.46.0055b07: 切相。一切相一相。非一非一切。乃至一究竟
T1911_.46.0055b08: 一切究竟。一切究竟一究竟。非一非一切。遍
T1911_.46.0055b09: 歴一切皆是不可思議境。若法性無明合有
T1911_.46.0055b10: 一切法陰界入等。即是俗諦。一切界入是一
T1911_.46.0055b11: 法界。即是眞諦。非一非一切。即是中道第一
T1911_.46.0055b12: 義諦。如是遍歴一切法無非不思議三諦
T1911_.46.0055b13: 云云。若一法一切法。即是因縁所生法。是爲
T1911_.46.0055b14: 假名假觀也。若一切法即一法。我説即是空
T1911_.46.0055b15: 空觀也。若非一非一切者。即是中道觀。一
T1911_.46.0055b16: 空一切空無假中而不空。總空觀也。一假一
T1911_.46.0055b17: 切假無空中而不假。總假觀也。一中一切中
T1911_.46.0055b18: 無空假而不中。總中觀也。即中論所説不
T1911_.46.0055b19: 可思議一心三觀。歴一切法亦如是。若因
T1911_.46.0055b20: 縁所生一切法者。即方便隨情道種權智。若
T1911_.46.0055b21: 一切法一法我説即是空。即隨智一切智。若
T1911_.46.0055b22: 非一非一切亦名中道義者。即非權非實一
T1911_.46.0055b23: 切種智。例上一權一切權。一實一切實。一切
T1911_.46.0055b24: 非權非實。遍歴一切是不思議三智也。若隨
T1911_.46.0055b25: 情即隨他意語。若隨智即隨自意語。若非權
T1911_.46.0055b26: 非實即非自非他意語。遍歴一切法。無非
T1911_.46.0055b27: 漸頓不定不思議教門也。若解頓即解心。
T1911_.46.0055b28: 心尚不可得。云何當有趣非趣。若解漸即
T1911_.46.0055b29: 解一切法趣心。若解不定即解是趣不過。
T1911_.46.0055c01: 此等名異義同。軌則行人呼爲三法。所照
T1911_.46.0055c02: 爲三諦。所發爲三觀。觀成爲三智。教他呼
T1911_.46.0055c03: 爲三語。歸宗呼爲三趣。得斯意類一切
T1911_.46.0055c04: 皆成法門。種種味勿嫌煩云云。如如意珠
T1911_.46.0055c05: 天上勝寶。状如芥粟。有大功能。淨妙五欲
T1911_.46.0055c06: 七寶琳琅。非内畜非外入。不謀前後不
T1911_.46.0055c07: 擇多少。不作麁妙稱意豐儉。降雨穰穰不
T1911_.46.0055c08: 添不盡。蓋是色法尚能如此。況心神靈妙。
T1911_.46.0055c09: 寧不具一切法耶。又三毒惑心一念心起。
T1911_.46.0055c10: 尚復身邊利鈍八十八使。乃至八萬四千煩
T1911_.46.0055c11: 惱。若言先有那忽待縁。若言本無縁對即
T1911_.46.0055c12: 應。不有不無。定有即邪。定無即妄。當知有
T1911_.46.0055c13: 而不有。不有而有。惑心尚爾。況不思議一
T1911_.46.0055c14: 心耶。又如眠夢見百千萬事豁寤無一。況
T1911_.46.0055c15: 復百千。未眼不夢不覺。不多不一。眠力故
T1911_.46.0055c16: 謂多。覺力故謂少。莊周夢爲蝴蝶翾翔百
T1911_.46.0055c17: 年寤知非蝶亦非積歳。無明法法性一心
T1911_.46.0055c18: 一切心。如彼昏眠。達無明即法性一切心
T1911_.46.0055c19: 一心。如彼醒寤云云。又行安樂行人一眠
T1911_.46.0055c20: 夢。初發心乃至作佛坐道場轉法輪度衆
T1911_.46.0055c21: 生入涅槃。豁寤秖是一夢事。若信三喩則
T1911_.46.0055c22: 信一心非口所宣非情所測。此不思議境
T1911_.46.0055c23: 何法不收。此境發智何智不發。依此境發
T1911_.46.0055c24: 誓。乃至無法愛。何誓不具何行不滿足耶。
T1911_.46.0055c25: 説時如上次第。行時一心中具一切心云云。
T1911_.46.0055c26: ○二發眞正菩提心者。既深識不思議境。
T1911_.46.0055c27: 知一苦一切苦。自悲昔苦。起惑耽湎麁弊
T1911_.46.0055c28: 色聲。縱身口意作不善業。輪環惡趣縈諸
T1911_.46.0055c29: 熱惱。身苦心苦而自毀傷。而今還以愛繭自
T1911_.46.0056a01: 纒。癡燈所害。百千萬劫一何痛哉。設使欲
T1911_.46.0056a02: 捨三途欣五戒十善相心修福。如市易博
T1911_.46.0056a03: 換翻更益罪。似魚入笱口蛾赴燈中。狂計
T1911_.46.0056a04: 邪黠逾迷逾遠。渇更飮鹹。龍須縛身入水
T1911_.46.0056a05: 轉痛。牛皮繋體向日彌堅。盲入棘林溺墮
T1911_.46.0056a06: 洄澓把刃把炬痛那可言。虎尾蛇頭悚焉
T1911_.46.0056a07: 悼慄。自惟若此悲他亦然。假令隘路叛出
T1911_.46.0056a08: 怨國。備歴辛苦絶而復穌。往至貧里傭賃
T1911_.46.0056a09: 一日止宿草庵。不肯前進樂爲鄙事。不信
T1911_.46.0056a10: 不識可悲可怪。思惟彼我鯁痛自他。即起
T1911_.46.0056a11: 大悲興兩誓願。衆生無邊誓願度。煩惱無
T1911_.46.0056a12: 數誓願斷。衆生雖如虚空。誓度如空之衆
T1911_.46.0056a13: 生。雖知煩惱無所有。誓斷無所有之煩惱。
T1911_.46.0056a14: 雖知衆生數甚多。而度甚多之衆生。雖知
T1911_.46.0056a15: 煩惱無邊底。而斷無底之煩惱。雖知衆
T1911_.46.0056a16: 生如如佛如。而度如佛如之衆生。雖知煩
T1911_.46.0056a17: 惱如實相。而斷如實相之煩惱。何者。若但
T1911_.46.0056a18: 拔苦因不拔苦果。此誓雜毒故須觀空。若
T1911_.46.0056a19: 偏觀空則不見衆生可度。是名著空者。諸
T1911_.46.0056a20: 佛所不化。若遍見衆生可度。即墮愛見
T1911_.46.0056a21: 大悲。非解脱道云云。今則非毒非僞故名爲
T1911_.46.0056a22: 眞。非空邊非有邊故名爲正。如鳥飛空
T1911_.46.0056a23: 終不住空。雖不住空跡不可尋。雖空而
T1911_.46.0056a24: 度雖度而空。是故名誓與虚空共鬪。故名
T1911_.46.0056a25: 眞正發菩提心。即此意也。又識不可思議心。
T1911_.46.0056a26: 一樂心一切樂心。我及衆生昔雖求樂不
T1911_.46.0056a27: 知樂因。如執瓦礫謂如意珠。妄指螢光
T1911_.46.0056a28: 呼爲日月。今方始解。故起大慈興兩誓願。
T1911_.46.0056a29: 謂法門無量誓願知。無上佛道誓願成。雖
T1911_.46.0056b01: 知法門永寂如空。誓願修行永寂。雖知
T1911_.46.0056b02: 菩提無所有。無所有中吾故求之。雖知法
T1911_.46.0056b03: 門如空無所有。誓願畫繢莊嚴虚空。雖
T1911_.46.0056b04: 知佛道非成所成。如虚空中種樹使得華
T1911_.46.0056b05: 得果。雖知法門及佛果非修非不修。而
T1911_.46.0056b06: 修非證非得。以無所證得而證而得。是
T1911_.46.0056b07: 名非僞非毒名爲眞。非空非見愛名爲
T1911_.46.0056b08: 正。如此慈悲誓願與不可思議境智。非前
T1911_.46.0056b09: 非後同時倶起。慈悲即智慧智慧即慈悲。無
T1911_.46.0056b10: 縁無念普覆一切。任運拔苦自然與樂。不
T1911_.46.0056b11: 同毒害不同但空不同愛見。是名眞正
T1911_.46.0056b12: 發心菩提義。自悲己悲衆生義。皆如上説。
T1911_.46.0056b13: 觀心可解◎三善巧安心者。善以止觀安
T1911_.46.0056b14: 於法性也。上深達不思議境淵奧微密。博
T1911_.46.0056b15: 運慈悲亘蓋若此。須行填願行即止觀也。
T1911_.46.0056b16: 無明癡惑本是法性。以癡迷故法性變作無
T1911_.46.0056b17: 明。起諸顛倒善不善等。如寒來結水變作
T1911_.46.0056b18: 堅氷。又如眠來變心有種種夢今當體諸
T1911_.46.0056b19: 顛倒即是法性。不一不異。雖顛倒起滅如
T1911_.46.0056b20: 旋火輪。不信顛倒起滅。唯信此心但是法
T1911_.46.0056b21: 性。起是法性起。滅是法性滅。體其實不起
T1911_.46.0056b22: 滅妄謂起滅。秖指妄想悉是法性。以法性
T1911_.46.0056b23: 繋法性。以法性念法性。常是法性無不法
T1911_.46.0056b24: 性時。體達既成不得妄想。亦不得法性。還
T1911_.46.0056b25: 源反本法界倶寂。是名爲止。如此止時上
T1911_.46.0056b26: 來一切流轉皆止。觀者觀察無明之心。上
T1911_.46.0056b27: 等於法性。本來皆空。下等一切妄想善惡。
T1911_.46.0056b28: 皆如虚空無二無別。譬如劫盡從地上至
T1911_.46.0056b29: 初禪。炎炎無非是火。又如虚空藏菩薩所
T1911_.46.0056c01: 現之相一切皆空。如海慧初來所現一切皆
T1911_.46.0056c02: 水。介爾念起所念念者無不即空。空亦不
T1911_.46.0056c03: 可得。如前火木能使薪然。亦復自然。法界
T1911_.46.0056c04: 洞朗。咸皆大明。名之爲觀。止秖是智智秖
T1911_.46.0056c05: 是止。不動止秖是不動智。不動智秖是不動
T1911_.46.0056c06: 止。不動智照於法性即是觀智得安。亦是
T1911_.46.0056c07: 止安。不動於法性相應。即是止安。亦是觀
T1911_.46.0056c08: 安。無二無別。若倶不得安當復云何。夫心
T1911_.46.0056c09: 神冥昧椶利怳&T073268;。汨起汨滅。難可執持。倏
T1911_.46.0056c10: 去倏來不易關禁。雖復止之馳疾颺炎。雖
T1911_.46.0056c11: 復觀之闇逾漆墨。加功苦至散惑倍隆。敵
T1911_.46.0056c12: 強力弱鷸蚌相扼。既不得進又不可退。當
T1911_.46.0056c13: 殉命奉道薦以肌骨。誓巧安心方便迴轉。
T1911_.46.0056c14: 令得相應成觀行位也。安心爲兩。一教
T1911_.46.0056c15: 他。二自行。教他又爲兩。一聖師。二凡師。聖
T1911_.46.0056c16: 師有慧眼力明於法藥。有法眼力識於病
T1911_.46.0056c17: 障。有化道力應病授藥令得服行。如毱
T1911_.46.0056c18: 多知弟子應以信悟令上樹。應以食悟
T1911_.46.0056c19: 令服乳酪。應以呵責悟化爲女像。一一
T1911_.46.0056c20: 開曉無有毫差。不待時不過時。言發即
T1911_.46.0056c21: 悟。佛去世後如是之師甚爲難得。盲龜何
T1911_.46.0056c22: 由上値浮孔。墜芥豈得下貫針鋒難難。二
T1911_.46.0056c23: 者凡師。雖無三力亦得施化。譬如良醫精
T1911_.46.0056c24: 別藥病。解色解聲解脈逗藥即差。有命
T1911_.46.0056c25: 盡者亦不能起死。若不解脈醫問病相
T1911_.46.0056c26: 依語作方。亦挑脱得差。身子聖徳亦復差
T1911_.46.0056c27: 機。凡夫具縛稱病導師。今不論聖師正説
T1911_.46.0056c28: 凡師教他安心也。他有二種。一信行。二法
T1911_.46.0056c29: 行。薩婆多明此二人位在見道。因聞入者是
T1911_.46.0057a01: 爲信行。因思入者是爲法行。曇無徳云。位
T1911_.46.0057a02: 在方便自見法少憑聞力多。後時要須聞
T1911_.46.0057a03: 法得悟。名爲信行。憑聞力少自見法多。
T1911_.46.0057a04: 後時要須思惟得悟。名爲法行。若見道中
T1911_.46.0057a05: 無相心利一發即眞。那得判信法之別。然數
T1911_.46.0057a06: 據行成論據根性。各有所以不得相非。
T1911_.46.0057a07: 今師遠討源由。久劫聽學久劫坐禪。得爲
T1911_.46.0057a08: 信法種子。世世熏習則成根性。各於聞思
T1911_.46.0057a09: 開悟耳。若論根利鈍者。法行利内自觀法
T1911_.46.0057a10: 故。信行鈍藉他聞故。又信行利一聞即悟故。
T1911_.46.0057a11: 法行鈍歴法觀察故。或倶利倶鈍。信行人聞
T1911_.46.0057a12: 慧利修慧鈍。法行人修慧利聞慧鈍。己説前
T1911_.46.0057a13: 人根性利鈍竟云何安心。師應問言。汝於
T1911_.46.0057a14: 定慧爲志何等。其人若言我聞佛説。善知
T1911_.46.0057a15: 識者如月形光漸漸圓著。又如梯蹬漸漸増
T1911_.46.0057a16: 高。巧説轉人心。得道全因縁。志欣渇飮。如
T1911_.46.0057a17: 犢逐母。當知是則信行人也。若言我聞佛
T1911_.46.0057a18: 説。明鏡體若不動色像分明。淨水無波魚石
T1911_.46.0057a19: 自現。欣捨惡覺。如棄重檐。當知是則法
T1911_.46.0057a20: 行人也。既知根性。於一人所八番安心。咄
T1911_.46.0057a21: 善男子。無量劫來飮狂散毒。馳逐五塵升
T1911_.46.0057a22: 沈三界。猶如猛風吹兜羅毦。大熱沸&T055114;煮
T1911_.46.0057a23: 豆升沈。從苦至惱從惱至苦。何不息心
T1911_.46.0057a24: 達本以一其意。意若一者何事不辦。苦集
T1911_.46.0057a25: 得一則不輪迴。無明得一不至於行。乃至
T1911_.46.0057a26: 不至老死。摧折大樹畢故不造新。六蔽
T1911_.46.0057a27: 得一則度彼岸。唯此爲快。善巧方便種種
T1911_.46.0057a28: 因縁。種種譬喩廣讃於止。發悦其情。是名
T1911_.46.0057a29: 隨樂欲以止安心也。又善男子。如天亢旱
T1911_.46.0057b01: 河池悉乾。萬卉焦枯百穀零落。娑伽羅龍王
T1911_.46.0057b02: 七日構雲四方注雨。大地霑洽。一切種子
T1911_.46.0057b03: 皆萌芽。一切根株皆開發。一切枝葉皆蔚茂。
T1911_.46.0057b04: 一切華果皆敷榮。人亦如是。以散逸故應
T1911_.46.0057b05: 生善不復生。已生善還退失。禪定河乾。道
T1911_.46.0057b06: 品樹滅。萬善焦枯。百福殘悴。因華道果。不
T1911_.46.0057b07: 復成熟。若能閑林一意。内不出外不入。靜
T1911_.46.0057b08: 雲興也。發諸禪定。即是降雨也。功徳叢林
T1911_.46.0057b09: 煗頂方便。眼智明覺信忍順忍無生寂滅。乃
T1911_.46.0057b10: 至無上菩提悉皆克獲。善巧方便種種縁喩。
T1911_.46.0057b11: 廣讃於止生其善根。是名隨便宜。以止
T1911_.46.0057b12: 安心也。又善男子。夫散心者。惡中之惡。如
T1911_.46.0057b13: 無鉤醉象踏壞華池。穴鼻駱駝翻倒負馱。
T1911_.46.0057b14: 疾於掣電毒逾蛇舌。重沓五翳埃靄曜靈。
T1911_.46.0057b15: 睫近霄遠倶皆不見。若能修定如密室中燈
T1911_.46.0057b16: 能破巨闇。金錍抉膜空色朗然。一指二指三
T1911_.46.0057b17: 指皆了。大雨能淹囂塵大定能靜狂逸。止
T1911_.46.0057b18: 能破散虚妄滅矣。善巧方便種種縁喩。廣讃
T1911_.46.0057b19: 於止破其睡散。是名對治以止安心也。又
T1911_.46.0057b20: 善男子。心若在定。能知世間生滅法相。亦
T1911_.46.0057b21: 知出世不生不滅法相。如來成道猶尚樂
T1911_.46.0057b22: 定況諸凡夫。有禪定者如夜見電光即得
T1911_.46.0057b23: 見道。破無數億洞然之惡。乃至得成一切
T1911_.46.0057b24: 種智。善巧方便種種縁喩。廣讃於止即會
T1911_.46.0057b25: 眞如。是名隨第一義以止安心也。其人若
T1911_.46.0057b26: 言我聞寂滅都不入懷。若聞分別聽受
T1911_.46.0057b27: 無厭。即應爲説三惡燒然駝驢重楚餓鬼飢
T1911_.46.0057b28: 渇。不名爲苦。癡闇無聞不識方隅。乃是大
T1911_.46.0057b29: 苦。多聞分別樂。見法法喜樂。以善攻惡樂。
T1911_.46.0057c01: 無著阿羅漢是名爲最樂。從多聞人聞甘
T1911_.46.0057c02: 露樂如教觀察知道非道。遠離坑坎直去
T1911_.46.0057c03: 不迴。善巧方便種種縁喩。廣讃於觀發悦
T1911_.46.0057c04: 其情。是名隨樂欲以觀安心。又善男子。
T1911_.46.0057c05: 月開蓮華日興作務。商應隨主彩畫須膠。
T1911_.46.0057c06: 坯不遇火無須臾用。盲不得導一歩不前。
T1911_.46.0057c07: 行無觀智亦復如是。一切種智以觀爲根
T1911_.46.0057c08: 本。無量功徳之所莊嚴。善巧方便種種縁喩。
T1911_.46.0057c09: 廣讃於觀生其功徳。是名隨便宜以觀
T1911_.46.0057c10: 安心。又善男子。智者識怨怨不能害。武將
T1911_.46.0057c11: 有謀能破強敵。非風何以卷雲。非雲何以
T1911_.46.0057c12: 遮熱。非水何以滅火。非火何以除闇。析
T1911_.46.0057c13: 薪之斧解縛之刀。豈過智慧。善巧方便種種
T1911_.46.0057c14: 縁喩。廣讃於觀使其破惡。是名對治以
T1911_.46.0057c15: 觀安心。又善男子。井中七寶闇室瓶盆。要
T1911_.46.0057c16: 待日明。日既出已皆得明了。須智慧眼觀
T1911_.46.0057c17: 知諸法實相。一切諸法中皆以等觀入。般
T1911_.46.0057c18: 若波羅蜜。最爲照明。善巧方便種種縁喩。廣
T1911_.46.0057c19: 讃於觀令得悟解。是名第一義以觀安
T1911_.46.0057c20: 心。如是八番爲信行人説安心也。其人若
T1911_.46.0057c21: 云我樂息心默已復默。損之又損之遂至
T1911_.46.0057c22: 於無爲。不樂分別坐馳無益。此則法行根
T1911_.46.0057c23: 性。當爲説止。汝勿外尋但内守一。攀覺流
T1911_.46.0057c24: 動皆從妄生。如旋火輪輟手則息。洪波鼓
T1911_.46.0057c25: 怒風靜則澄。淨名云。何謂攀縁。謂縁三界。
T1911_.46.0057c26: 何謂息攀縁。謂心無所得。瑞應云。其得一
T1911_.46.0057c27: 心者則萬邪滅矣。龍樹云。實法不顛倒。念
T1911_.46.0057c28: 想觀已除。言語法皆滅。無量衆罪除。清淨心
T1911_.46.0057c29: 常一。如是尊妙人則能見般若。夫山中幽寂
T1911_.46.0058a01: 神仙所讃。況涅槃澄淨賢聖尊崇。佛話經云。
T1911_.46.0058a02: 比丘在聚身口精勤。諸佛咸憂。比丘在山息
T1911_.46.0058a03: 事安臥。諸佛皆喜。況復結跏。束手緘脣結
T1911_.46.0058a04: 舌思惟寂相。心源一止。法界同寂。豈非要
T1911_.46.0058a05: 道。唯此爲貴餘不能及。善巧方便種種因
T1911_.46.0058a06: 縁種種譬喩。廣讃於止發悦其心。是名隨
T1911_.46.0058a07: 樂欲以止安心。其人若云我觀法相。秖増
T1911_.46.0058a08: 紛動善法不明。當爲説止。止是法界平正
T1911_.46.0058a09: 良田。何法不備。上捨攀縁即是檀。止體
T1911_.46.0058a10: 非惡即是戒。止體不動即是忍。止無間雜
T1911_.46.0058a11: 即是精進。止則決定即是禪。止法亦無止者
T1911_.46.0058a12: 亦無即是慧。因止會非止非不止即是方便。
T1911_.46.0058a13: 一止一切止即是願。止止愛止止見即是力。
T1911_.46.0058a14: 此止如佛止無二無別即是智。止具一切
T1911_.46.0058a15: 法即是祕藏。但安於止何用別修諸法。善
T1911_.46.0058a16: 巧方便種種縁喩令生善根。即是隨便宜
T1911_.46.0058a17: 以止安心也。若言我觀法相散睡不除者。
T1911_.46.0058a18: 當爲説止。大有功能。止是壁定八風惡覺
T1911_.46.0058a19: 所不能入。止是淨水蕩於貪婬八倒。猶如
T1911_.46.0058a20: 朝露見陽則晞。止是大慈怨親倶愍。能破恚
T1911_.46.0058a21: 怒。止是大明呪。癡疑皆遣。止即是佛破除障
T1911_.46.0058a22: 道。如阿伽陀藥遍治一切。如妙良醫呪枯
T1911_.46.0058a23: 起死。善巧方便種種縁喩。令其破惡。是名
T1911_.46.0058a24: 對治以止安心。其人若言我觀察時不得
T1911_.46.0058a25: 開悟。當爲説止。止即體眞照而常寂。止即
T1911_.46.0058a26: 隨縁寂而常照。止即不止止雙遮雙照。止即
T1911_.46.0058a27: 佛母。止即佛父。亦即父即母。止即佛師佛身。
T1911_.46.0058a28: 佛眼佛之相好。佛藏佛住處。何所不具何
T1911_.46.0058a29: 所不除。善巧方便種種縁喩。廣讃於止。是
T1911_.46.0058b01: 爲第一義以止安心。彼人若言止状沈寂
T1911_.46.0058b02: 非我悦樂。當爲説觀推尋道理。七覺中有
T1911_.46.0058b03: 擇覺分。八正中有正見。六度中有般若。於
T1911_.46.0058b04: 法門中爲主爲導。乃至成佛正覺大覺遍
T1911_.46.0058b05: 覺。皆是觀慧異名。當知觀慧最爲尊妙。如
T1911_.46.0058b06: 是廣讃。是爲隨樂欲以觀安心。若勤修
T1911_.46.0058b07: 觀。能生信戒定慧解脱解脱知見。知病識
T1911_.46.0058b08: 藥化道大行。衆善普會莫復過觀。是爲隨
T1911_.46.0058b09: 便宜以觀安心。觀能破闇能照道。能除怨
T1911_.46.0058b10: 能得寶。傾邪山竭愛海。皆觀之力。是爲
T1911_.46.0058b11: 隨對治以觀安心。觀觀法時不得能所。
T1911_.46.0058b12: 心慮虚豁朦朧欲開。但當勤觀開示悟入。
T1911_.46.0058b13: 是爲用第一義以觀安心。是爲八番爲法
T1911_.46.0058b14: 行人説安心也。復次人根不定。或時迴轉。
T1911_.46.0058b15: 薩婆多明轉鈍爲利。成論明數習則利。此
T1911_.46.0058b16: 乃始終論利鈍。不得一時辯也。今明衆生
T1911_.46.0058b17: 心行不定。或須臾而鈍。須叟而利。任運自爾。
T1911_.46.0058b18: 非關根轉亦不數習。或作觀不徹因聽即
T1911_.46.0058b19: 悟。或久聽不解暫思即決。是故更論轉根安
T1911_.46.0058b20: 心若法行轉爲信行。逐其根轉用八番悉
T1911_.46.0058b21: 檀。而授安心。若信行轉成法行。亦逐根轉
T1911_.46.0058b22: 用八番悉檀。而授安心。得此意廣略自在
T1911_.46.0058b23: 説之。轉不轉合有三十二安心也。自行安
T1911_.46.0058b24: 心者。當觀察此心。欲何所樂。若欲息妄
T1911_.46.0058b25: 令念想寂然。是樂法行。若樂聽開徹無明
T1911_.46.0058b26: 底。是樂信行。樂寂者如妄從心出息心則
T1911_.46.0058b27: 衆妄皆靜。若欲照知須知心原。心＊原不
T1911_.46.0058b28: 二則一切諸法皆同虚空。是爲隨樂欲自
T1911_.46.0058b29: 行安心。其心雖廣分別心及諸法。而信念精
T1911_.46.0058c01: 進毫善不生。即當凝停莫動。諸善功徳因
T1911_.46.0058c02: 靜而生。若凝停時薳更沈寂。都無進忍。當
T1911_.46.0058c03: 校計籌量策之令起。若念念不住如汗馬
T1911_.46.0058c04: 奔逸。即當以止對治馳蕩。若靜默無記與
T1911_.46.0058c05: 睡相應。即當修觀破諸昏塞。修止既久不
T1911_.46.0058c06: 能開發。即應修觀。觀一切法無礙無異。
T1911_.46.0058c07: 怗怗明利。漸覺如空。修觀若久闇障不除。
T1911_.46.0058c08: 宜更修止。止諸縁念無能無所。所我皆
T1911_.46.0058c09: 寂。空慧將生。是爲自修法行八番善巧布
T1911_.46.0058c10: 厝令得心安云云。信行安心者。或欲聞寂
T1911_.46.0058c11: 光如須彌不畏八動。即應聽止。欲聞利
T1911_.46.0058c12: 觀破諸煩惱。如日除闇。即應聽觀。聽觀
T1911_.46.0058c13: 多如日焦芽。即應聽止潤以定水。或聽
T1911_.46.0058c14: 定淹久如芽爛不生。即應聽觀令風日發
T1911_.46.0058c15: 動使善法現前。或時馳覺一念叵住。即應
T1911_.46.0058c16: 聽止以治散心。或沈昏濛濛坐霧。即當聽
T1911_.46.0058c17: 觀破此睡熟。或聽止豁豁即專聽止。或聞
T1911_.46.0058c18: 觀朗朗即專聽觀。是爲自修信行八番巧
T1911_.46.0058c19: 安心也。若法行心轉爲信行。信行心轉爲
T1911_.46.0058c20: 法行。皆隨其所宜巧鑚研之。自行有三十
T1911_.46.0058c21: 二。化他亦三十二。合爲六十四安心也。復
T1911_.46.0058c22: 次信法不孤立。須聞思相資。如法行者隨
T1911_.46.0058c23: 聞一句體寂湛然。夢妄皆遣。還坐思惟心
T1911_.46.0058c24: 生歡喜。又聞止已。還更思惟即生禪定。又
T1911_.46.0058c25: 聞於止。還即思惟妄念皆破。又聞止已。還
T1911_.46.0058c26: 更思惟朗然欲悟。又聞觀已。還更思惟心大
T1911_.46.0058c27: 歡喜。又聞觀已。還更思惟生善。破惡欲悟
T1911_.46.0058c28: 等准前可知。此乃聽少思多名爲法行。非
T1911_.46.0058c29: 都不聽法也。信行端坐思惟寂滅。欣踊未
T1911_.46.0059a01: 生起已聞止歡喜甘樂。端坐念善善不能
T1911_.46.0059a02: 發。起已聞止信戒精進倍更増多。端坐治
T1911_.46.0059a03: 惡惡不能遣。起已聞止散動破滅。端坐即
T1911_.46.0059a04: 眞眞道不啓。起已聞止豁如悟寂。是爲信
T1911_.46.0059a05: 行坐少聞多非都不思惟。前作一向根性。
T1911_.46.0059a06: 今作相資根性。就相資中復論轉不轉。亦
T1911_.46.0059a07: 有三十二安心。化他相資。亦有三十二安心。
T1911_.46.0059a08: 合六十四合前爲一百二十八安心也。夫
T1911_.46.0059a09: 心地難安違苦順樂。今隨其所願逐而安
T1911_.46.0059a10: 之。譬如養生或飮或食。適身立命。養法
T1911_.46.0059a11: 身亦爾。以止爲飮以觀爲食。藥法亦兩。或
T1911_.46.0059a12: 丸或散。以除冷熱。治無明病以止爲丸以
T1911_.46.0059a13: 觀爲散。如陰陽法。陽則風日。陰則雲雨。
T1911_.46.0059a14: 雨多則爛。日多則焦。陰如定陽如慧。慧定
T1911_.46.0059a15: 偏者皆不見佛性。八番調和貴在得意。一
T1911_.46.0059a16: 種禪師不許作觀。唯專用止。引偈云。思
T1911_.46.0059a17: 思徒自思。思思徒自苦。息思即是道。有思
T1911_.46.0059a18: 終不覩。又一禪師不許作止。專在於觀。引
T1911_.46.0059a19: 偈云。止止徒自止。昏闇無所以。止止即是
T1911_.46.0059a20: 道。觀觀得會理。兩師各從一門而入。以
T1911_.46.0059a21: 己益教他。學者則不見意。一向服乳。漿猶
T1911_.46.0059a22: 難得況復醍醐。若一向作解者。佛何故種種
T1911_.46.0059a23: 説耶。天不常晴醫不專散食不恒飯。世間
T1911_.46.0059a24: 尚不爾況出世耶。今隨根隨病迴轉自行化
T1911_.46.0059a25: 他有六十四。若就三番止觀。則三百八十
T1911_.46.0059a26: 四。又一心止觀復有六十四。合五百一十二。
T1911_.46.0059a27: 三悉檀是世間安心。世醫所治差已復生。一
T1911_.46.0059a28: 悉檀是出世安心。如來所治畢竟不發世出
T1911_.46.0059a29: 世法互相成顯。若離三諦無安心處。若離
T1911_.46.0059b01: 止觀無安心法。若心安於諦一句即足。如
T1911_.46.0059b02: 其不安巧用方便令心得安。一目之羅不
T1911_.46.0059b03: 能得鳥。得鳥者羅之一目耳。衆生心行各
T1911_.46.0059b04: 各不同。或多人同一心行。或一人多種心行。
T1911_.46.0059b05: 如爲一人衆多亦然。如爲多人一人亦然。
T1911_.46.0059b06: 須廣施法網之目。捕心行之鳥耳◎
T1911_.46.0059b07: 摩訶止觀卷第五上
T1911_.46.0059b08:
T1911_.46.0059b09:
T1911_.46.0059b10:
T1911_.46.0059b11: 摩訶止觀卷第五下
T1911_.46.0059b12: 　隋天台智者大師説
T1911_.46.0059b13: 門人灌頂記　
T1911_.46.0059b14: ◎第四明破法遍者法性清淨不合不散。
T1911_.46.0059b15: 言語道斷心行處滅。非破非不破何故言
T1911_.46.0059b16: 破。但衆生多顛倒少不顛倒。破顛倒令
T1911_.46.0059b17: 不顛倒。故言破法遍耳。上善巧安心則定
T1911_.46.0059b18: 慧開發。不俟更破。若未相應。應用有定之
T1911_.46.0059b19: 慧而盡淨之。故言破耳。然破法須依門。經
T1911_.46.0059b20: 説門不同。或文字爲門。大品明四十二字
T1911_.46.0059b21: 門是也。或觀行爲門。釋論明菩薩修三三
T1911_.46.0059b22: 昧縁諸法實相是也。或智慧爲門。法華云
T1911_.46.0059b23: 其智慧門是也。或理爲門。大品明無生法
T1911_.46.0059b24: 無來無去即是佛也。依教門通觀。依觀
T1911_.46.0059b25: 門通智。依智門通理。理爲門復通何處。
T1911_.46.0059b26: 教觀智等諸門悉依於理。能依是門。所依何
T1911_.46.0059b27: 得非門。雖無所通究竟遍通。是妙門也。三
T1911_.46.0059b28: 門置之今但説教門。三藏四門先破見。後
T1911_.46.0059b29: 破思。亦倶破云云。通教四門亦先破見。後破
T1911_.46.0059c01: 思。亦倶破。但破四住不得言遍也。別教
T1911_.46.0059c02: 四門次第斷五住。斯乃竪遍横不遍。並非
T1911_.46.0059c03: 今所用。今不思議一境一切境。一心一切心。
T1911_.46.0059c04: 横竪諸法悉趣於心。破心故一切皆破。故言
T1911_.46.0059c05: 遍也。餘門破不遍則不須説。圓教四門皆
T1911_.46.0059c06: 能破遍。所謂有門無門。亦有亦無門。非有非
T1911_.46.0059c07: 無門。今且置三門。且依空無生門。無生門
T1911_.46.0059c08: 能通止觀。到因到果。又能顯無生使門光
T1911_.46.0059c09: 揚。何者。止觀是行。無生門是教。依教修行
T1911_.46.0059c10: 通至無生法忍。因位具足。淨名三十二菩薩。
T1911_.46.0059c11: 各説入不二門。皆是菩薩從門入位。而無
T1911_.46.0059c12: 生爲首。大品明阿字門。所謂諸法初不生。
T1911_.46.0059c13: 此證無生門通止觀到因。其義可見。止觀
T1911_.46.0059c14: 光揚無生門者。法不自顯。弘之在人。人能
T1911_.46.0059c15: 行行。法門光顯。使無生教縱横無礙。觸處
T1911_.46.0059c16: 皆通。門義方成。譬如世人門戸出入。有人
T1911_.46.0059c17: 有位門則榮顯。能譬既然所譬可解。門通
T1911_.46.0059c18: 果者。大經云。般涅言不。槃者言生。不生之
T1911_.46.0059c19: 義名大涅槃。又云。定慧二法能大利益。乃
T1911_.46.0059c20: 至菩提。大品云。無生法無來無去。無生法
T1911_.46.0059c21: 即是佛。法華云。佛自住大乘。如其所得法。
T1911_.46.0059c22: 定慧力莊嚴。以此度衆生。且引三經果義
T1911_.46.0059c23: 明矣。止觀能顯果者。果不自顯。由行故果
T1911_.46.0059c24: 滿。果滿故一切皆滿。巍巍堂堂如星中月照
T1911_.46.0059c25: 十寶山影臨四海。果亦如是無上無上。功
T1911_.46.0059c26: 高十地汲引四機。金光明中佛禮骨塔。即
T1911_.46.0059c27: 其義也。無生教門竪攝因果。其義已彰。横攝
T1911_.46.0059c28: 之意今當説。大品云。若聞無生門則解一
T1911_.46.0059c29: 切義。初阿字攝四十一字。四十一字攝阿
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