SAT DB

T1911_.46.0035a01: 無明。八地名支佛地。從此被接知有中道。
T1911_.46.0035a02: 九地伏無明。十地破無明。即名爲佛。但一
T1911_.46.0035a03: 品破。那得是極。故知接入別也。若望別教
T1911_.46.0035a04: 是入初地位行也。若就諦論接者。通教眞
T1911_.46.0035a05: 諦空中合論。從初已來但觀眞中之空。破
T1911_.46.0035a06: 見思惑盡到第八地。方爲説眞内之中。故
T1911_.46.0035a07: 云智者見空及與不空。被接方聞。聞已見
T1911_.46.0035a08: 理。即是入別位也。三藏菩薩明位不爾。故
T1911_.46.0035a09: 不論接。別圓發心已知中道更將何接。故
T1911_.46.0035a10: 知接但在通也。問。三權皆得知實不。答。別
T1911_.46.0035a11: 教初知。通教後知。三藏初後倶不知。問。若
T1911_.46.0035a12: 知何意名權。若不知二經相違。答。別雖初
T1911_.46.0035a13: 知帶方便聞。教猶是權。通雖後知可接者
T1911_.46.0035a14: 知。教終是權。其意可見。若言三藏不知違
T1911_.46.0035a15: 二經者。大經云。阿羅漢不知三寶常住不
T1911_.46.0035a16: 變者。所有禁戒亦不具足。不能得聲聞之
T1911_.46.0035a17: 道。此義今當通。任羅漢自力不應知見常
T1911_.46.0035a18: 住。譬如天眼未開不見障外。不聞他説
T1911_.46.0035a19: 亦不能知。羅漢。佛眼未開又不聞佛説。
T1911_.46.0035a20: 那得自知常住。故法華云。於自所得功徳
T1911_.46.0035a21: 生滅度想。若遇餘佛便得決了。又云。聲聞
T1911_.46.0035a22: 縁覺不退菩薩亦不能知。當知不聞則不
T1911_.46.0035a23: 知也經稱知者齊知己理眞諦無爲。亦是
T1911_.46.0035a24: 於常一相無變。若人分別眞諦二相遷動
T1911_.46.0035a25: 者。不能發眞。要須觀空方入無漏。如須
T1911_.46.0035a26: 菩提觀空。憍陳如證無生智。又律儀不具
T1911_.46.0035a27: 足者。若能觀空得道共戒。此是具足戒也。
T1911_.46.0035a28: 故華嚴云。諸法實性相常住不變異。二乘亦
T1911_.46.0035a29: 皆得而不名爲佛。故知常住語通得作此
T1911_.46.0035b01: 釋。若不作此釋。三藏不説大乘常住。聲聞
T1911_.46.0035b02: 那得具聲聞道具禁戒耶。若作此釋。道共
T1911_.46.0035b03: 戒無失彌益其美。又擧例釋者。如大品云。
T1911_.46.0035b04: 婬欲障生梵天何況菩提。爲生梵天須斷
T1911_.46.0035b05: 欲。欲得菩提斷二邊欲。欲名雖同其意
T1911_.46.0035b06: 則異。此義亦爾。欲入眞諦。須知無爲常不
T1911_.46.0035b07: 變易。欲入實相亦知常住一相不變。知常
T1911_.46.0035b08: 語同大小則異。故三藏止觀不知圓實不違
T1911_.46.0035b09: 經。勝鬘云。若不知常住。所有三歸皆不成
T1911_.46.0035b10: 就。此云何通。遠尋根本三乘初業不愚於
T1911_.46.0035b11: 法。若取四念處聞慧爲初者。此初知眞諦
T1911_.46.0035b12: 常住。不起六十二見。以無倚著心賢聖成
T1911_.46.0035b13: 就。此釋同前意也。若古昔爲初業者。先發
T1911_.46.0035b14: 菩提心早知常住。畏怖生死退大取小。法
T1911_.46.0035b15: 才王子及涅槃中退轉菩薩。從初已來歸依
T1911_.46.0035b16: 一體三寶熏修戒善。有受法無捨法。心無
T1911_.46.0035b17: 盡故戒亦無盡。一切戒善爲此所熏。譬如
T1911_.46.0035b18: 大地冥益樹木。樹木萌芽悉得成就小乘歸
T1911_.46.0035b19: 戒不離菩薩戒。菩薩戒力能成就之。即此
T1911_.46.0035b20: 義也。若不作初業知常。三藏歸戒羯磨悉
T1911_.46.0035b21: 不成就。若作此釋。於大小兩經義無相
T1911_.46.0035b22: 違◎

T1911_.46.0035b23:

摩訶止觀卷第三

下

T1911_.46.0035b24:
T1911_.46.0035b25:
T1911_.46.0035b26:
T1911_.46.0035b27:
T1911_.46.0035b28:
T1911_.46.0035b29:
T1911_.46.0035c01:
T1911_.46.0035c02:

T1911_.46.0035c03:

摩訶止觀卷第四

上

T1911_.46.0035c04: 　隋天台智者大師説
T1911_.46.0035c05: 門人灌頂記　
T1911_.46.0035c06: ◎第六明方便者。方便名善巧。善巧修行
T1911_.46.0035c07: 以微少善根。能令無量行成解發入菩薩
T1911_.46.0035c08: 位。大論云。能以少施少戒出過聲聞辟支
T1911_.46.0035c09: 佛上。即此義也。又方便者衆縁和合也。以能
T1911_.46.0035c10: 和合成因。亦能和合取果。大品經言。如來
T1911_.46.0035c11: 身者不從一因一縁生。從無量功徳生如
T1911_.46.0035c12: 來身。顯此巧能故論方便。若依漸次即有
T1911_.46.0035c13: 四種方便。方便各有遠近。如阿毘曇明五
T1911_.46.0035c14: 停心爲遠。四善根爲近。通別方便例可意
T1911_.46.0035c15: 知。圓教以假名五品觀行等位去眞猶遙。
T1911_.46.0035c16: 名遠方便。六根清淨相似隣眞。名近方便。
T1911_.46.0035c17: 今就五品之前假名位中。復論遠近。二十五
T1911_.46.0035c18: 法爲遠方便。十種境界爲近方便。横竪該羅
T1911_.46.0035c19: 十觀具足。成觀行位能發眞似。名近方便。
T1911_.46.0035c20: 今釋遠方便略爲五。一具五縁。二呵五欲。
T1911_.46.0035c21: 三棄五蓋。四調五事。五行五法。夫道不
T1911_.46.0035c22: 孤運弘之在人。人弘勝法假縁進道。所以
T1911_.46.0035c23: 須具五縁。縁力既具當割諸嗜欲。嗜欲外
T1911_.46.0035c24: 屏當内淨其心。其心若寂當調試五事。五
T1911_.46.0035c25: 事調已行於五法。必至所在。譬如陶師若
T1911_.46.0035c26: 欲得器。先擇良處。無砂無鹵草水豐便可
T1911_.46.0035c27: 立作所。次息餘際務。際務不靜安得就功。
T1911_.46.0035c28: 雖息外縁身内有疾云何執作。身雖康壯
T1911_.46.0035c29: 泥輪不調不成器物。上縁雖整不專於業。
T1911_.46.0036a01: 廢不相續永無辦理。止觀五縁亦復如是。
T1911_.46.0036a02: 有待之身必假資藉如彼好處。呵厭塵欲
T1911_.46.0036a03: 如斷外縁。棄絶五蓋如治内疾。調適五
T1911_.46.0036a04: 事如學輪繩。行於五法如作不廢。世間
T1911_.46.0036a05: 淺事非縁不合。何況出世之道。若無弄引
T1911_.46.0036a06: 何易可階。故歴二十五法約事爲觀。調麁
T1911_.46.0036a07: 入細檢散令靜故爲止觀遠方便也。此五
T1911_.46.0036a08: 法三科出大論。一種出禪經。一是諸禪師
T1911_.46.0036a09: 立。一具五縁者。一持戒清淨。二衣食具足。
T1911_.46.0036a10: 三閑居靜處。四息諸縁務。五得善知識。禪經
T1911_.46.0036a11: 云。四縁雖具足開導由良師。故用五法爲
T1911_.46.0036a12: 入道梯蹬。一闕則妨事。釋此具如次第禪
T1911_.46.0036a13: 門○此中明持戒清淨。即四意。一列戒名。
T1911_.46.0036a14: 二明持戒。三明犯戒。四明懺淨。列名者。經
T1911_.46.0036a15: 論出處甚多。且依釋論有十種戒。所謂不
T1911_.46.0036a16: 缺。不破。不穿。不雜。隨道。無著。智所讃。自在。
T1911_.46.0036a17: 隨定。具足。此十通用性戒爲根本。大論云。
T1911_.46.0036a18: 性戒者是尸羅。身口等八種。謂身三口四更
T1911_.46.0036a19: 加不飮酒。是淨命防意地。又云。十善是尸
T1911_.46.0036a20: 羅。佛不出世世常有之。故名舊戒。佛不出
T1911_.46.0036a21: 世凡夫亦修八禪。故名舊定。外道邪見六
T1911_.46.0036a22: 十二等舊醫乳藥名爲舊慧。常途云。無客
T1911_.46.0036a23: 定無漏導八禪耳。今難此語。亦應無漏導
T1911_.46.0036a24: 十善也。戒慧既有客法。定何獨無。今用三
T1911_.46.0036a25: 歸五戒二百五十。爲客戒。根本十種得戒人
T1911_.46.0036a26: 者。如佛自言善來比丘。自然已得具足戒。
T1911_.46.0036a27: 如摩訶迦葉自誓因縁得具足戒。如憍陳
T1911_.46.0036a28: 如見諦故受具足戒。如波闍波提比丘尼。
T1911_.46.0036a29: 以八敬法受具足戒。如達磨提那比丘尼
T1911_.46.0036b01: 遣信受具足戒。如須陀耶沙彌論義受具
T1911_.46.0036b02: 足戒。如耶舍比丘等善來受具足戒。如跋
T1911_.46.0036b03: 陀羅波楞伽加三歸受具足戒。如邊地
T1911_.46.0036b04: 第五律師受具足戒。中國十人白四羯磨受
T1911_.46.0036b05: 具足戒。客戒人也。根本淨禪觀練熏。修爲客
T1911_.46.0036b06: 定。四諦慧爲客慧。佛出方有也。性戒者。莫
T1911_.46.0036b07: 問受與不受犯即是罪。受與不受持即是
T1911_.46.0036b08: 善。若受戒持生福。犯獲罪。不受無福。不
T1911_.46.0036b09: 受犯無罪。如伐草害畜罪。同。對首懺。二
T1911_.46.0036b10: 罪倶滅。大論解云。違無作罪同滅耳而償命
T1911_.46.0036b11: 猶在。故知受得之戒與性戒有異也。故四
T1911_.46.0036b12: 分問遮法云。不犯邊罪不。邊罪即性罪也。
T1911_.46.0036b13: 此罪障優婆塞戒。何況大戒。若性戒清淨。是
T1911_.46.0036b14: 戒度根本解脱初因。因此性戒。得有無作
T1911_.46.0036b15: 受得之戒。小乘明義無作戒即是第三聚。大
T1911_.46.0036b16: 乘中法鼓經。但明色心無第三聚。心無盡
T1911_.46.0036b17: 故戒亦無盡。若就律儀戒。論無作可解。定
T1911_.46.0036b18: 共戒無作者與定倶發。有人言。入定時有出
T1911_.46.0036b19: 定時無。有人言。無作依定。定在不失。定退
T1911_.46.0036b20: 即謝也。道共戒無作者。此無作依道。道無
T1911_.46.0036b21: 失故此戒亦無失。戒定道共。通是戒名説。
T1911_.46.0036b22: 通以性戒爲本。故經云。依因此戒。能生禪
T1911_.46.0036b23: 定及滅苦智慧。即此意也○二明持者。此十
T1911_.46.0036b24: 種戒攝一切戒。不缺戒者。即是持於性戒乃
T1911_.46.0036b25: 至四重。清淨守護如愛明珠。若毀犯者。如
T1911_.46.0036b26: 器已缺無所堪用。佛法邊人非沙門釋子。
T1911_.46.0036b27: 失比丘法故稱爲缺。不破者。即是持於十
T1911_.46.0036b28: 三。無有破損故名不破。若毀犯者。如器破
T1911_.46.0036b29: 裂也。不穿者。是持波夜提等也。若有毀犯
T1911_.46.0036c01: 如器穿漏。不能受道故名爲穿。不雜者。
T1911_.46.0036c02: 持定共戒也。雖持律儀念破戒事。名之
T1911_.46.0036c03: 爲雜。定共持心欲念不起。故名不雜。如大
T1911_.46.0036c04: 經云。雖不與彼女人身合。而共言語嘲調。
T1911_.46.0036c05: 壁外釧聲見男女相追。皆汚淨戒。十住婆
T1911_.46.0036c06: 沙云。雖制其事。而令女人洗拭按摩。染心
T1911_.46.0036c07: 共語相視。或限爾許日持戒。或期後世富
T1911_.46.0036c08: 樂天上自恣。皆名不淨。若持不雜戒。悉無
T1911_.46.0036c09: 此等念也。隨道者。隨順諦理能破見惑。無
T1911_.46.0036c10: 著戒者。即是見眞成聖。於思惟惑無所染
T1911_.46.0036c11: 著也。以此兩戒約眞諦持戒也。智所讃戒
T1911_.46.0036c12: 自在戒。則約菩薩化他。爲佛所讃於世間
T1911_.46.0036c13: 中而得自在。是約俗諦論持戒也。隨定具
T1911_.46.0036c14: 足兩戒。即是隨首楞嚴定。不起滅定現諸
T1911_.46.0036c15: 威儀。示十法界像導利衆生。雖威儀起動
T1911_.46.0036c16: 而任運常靜。故名墮定戒。前來諸戒律儀防
T1911_.46.0036c17: 止。故名不具足。中道之戒無戒不備。故名
T1911_.46.0036c18: 具足。此是持中道第一義諦戒也。用中道
T1911_.46.0036c19: 慧遍入諸法。故經云。式叉。式叉名大乘戒
T1911_.46.0036c20: 也。涅槃明五支戒及十種戒。義勢略同。設諸
T1911_.46.0036c21: 經論更明戒相。終不出此十科。束前三種
T1911_.46.0036c22: 戒名律儀戒。秉善防惡。從初根本乃至不
T1911_.46.0036c23: 穿纖毫清淨。束名律儀戒。凡夫散心悉能持
T1911_.46.0036c24: 得此戒也。次不雜一戒。定法持心心不妄
T1911_.46.0036c25: 動。身口亦寂三業皎鏡。此是定共戒。入定時
T1911_.46.0036c26: 任運無雜。出定身口柔軟亦不雜。凡夫入
T1911_.46.0036c27: 定則能持得也。隨道戒初果見諦發眞成
T1911_.46.0036c28: 聖。聖人所持非凡夫能持也。無著戒則三
T1911_.46.0036c29: 果人所持。亦非初果所持也。智讃自在。此
T1911_.46.0037a01: 乃菩薩利他須持此戒。則非二乘所持也。
T1911_.46.0037a02: 隨定具足。此是大根性所持。則非六度通教
T1911_.46.0037a03: 菩薩所能持也。況復凡夫二乘耶。向判位
T1911_.46.0037a04: 高下事義不同。理觀觀心論持戒者。具能
T1911_.46.0037a05: 持得上十戒也。先束十戒爲四意。前四戒。
T1911_.46.0037a06: 但是因縁所生法。通爲觀境。次二戒。即是
T1911_.46.0037a07: 觀因縁生法即空。空觀持戒也。次兩戒。觀
T1911_.46.0037a08: 因縁即是假。假觀持戒也。次兩戒。觀因縁
T1911_.46.0037a09: 生法即是中。中觀持戒也。所言觀心爲因縁
T1911_.46.0037a10: 生法者若觀一念心從惡縁起。即能破根
T1911_.46.0037a11: 本。乃至破不雜戒。與善相違故名爲惡。今
T1911_.46.0037a12: 以善順之心防止惡心。能令根本乃至不
T1911_.46.0037a13: 雜等戒。善順成就得無毀損。故稱善心名
T1911_.46.0037a14: 爲防止。惡心既止身口亦然。防即是止善。順
T1911_.46.0037a15: 即是行善。行善即是觀。止善即是止。是名
T1911_.46.0037a16: 觀因縁所生心持四種戒也。次觀善惡因
T1911_.46.0037a17: 縁所生心即空者。如金剛般若云。若見法
T1911_.46.0037a18: 相者。名著我人衆生壽者。若見非法相者。
T1911_.46.0037a19: 亦著我人衆生壽者。不見法相不見非法
T1911_.46.0037a20: 相。如筏喩者。法尚應捨何況非法。故知法
T1911_.46.0037a21: 與非法二皆空寂。乃名持戒。今云法者。秖
T1911_.46.0037a22: 善惡兩心假實之法也。若見有善惡假名。即
T1911_.46.0037a23: 是著我人衆生壽者。若見善惡實法。亦是
T1911_.46.0037a24: 著我人衆生壽者。所言非法相者。若見善
T1911_.46.0037a25: 惡假名是無者。亦是著我人衆生壽者。若
T1911_.46.0037a26: 見善惡實法是無者。亦著我人衆生壽者。
T1911_.46.0037a27: 何以故。依無起見故不應著。乃至依非有
T1911_.46.0037a28: 非無起見。皆名著我人衆生壽者。觀如是
T1911_.46.0037a29: 等法與非法皆即是空。由此觀故能順無
T1911_.46.0037b01: 漏。防止有無六十二見。故名隨道戒。若重
T1911_.46.0037b02: 慮此觀思惟純熟。歴縁對境。於一切色聲
T1911_.46.0037b03: 皆悉即空。名無著戒。防止思惑善順眞諦。
T1911_.46.0037b04: 是名觀因縁心即空持二種戒也。次觀因
T1911_.46.0037b05: 縁心即是假者。知心非心法亦非法。而不
T1911_.46.0037b06: 永滯非心非法。以道種方便。無所有中立
T1911_.46.0037b07: 心立法。拔出諸心數法。導利衆生爲智所
T1911_.46.0037b08: 讃。雖廣分別無量心法。但有名字如虚空
T1911_.46.0037b09: 相。不生愛著惑相不拘。名爲自在。如此
T1911_.46.0037b10: 假觀。防止無知善順俗理。防邊論止順邊
T1911_.46.0037b11: 論觀。即是假觀持兩戒也。次觀因縁生心
T1911_.46.0037b12: 即中者。觀於心性畢竟寂滅。心本非空亦
T1911_.46.0037b13: 復非假。非假故非世間。非空故非出世間。
T1911_.46.0037b14: 非賢聖法非凡夫法。二邊寂靜名爲心性。
T1911_.46.0037b15: 能如是觀。名爲上定。心在此定即首楞嚴。
T1911_.46.0037b16: 本寂不動。雙照二諦現諸威儀。隨如是
T1911_.46.0037b17: 定無不具足。如是觀心防止二邊無明諸
T1911_.46.0037b18: 惡。善順中道一實之理。防邊論止順邊論
T1911_.46.0037b19: 觀。此名即中而持兩戒也。故梵網云。戒名
T1911_.46.0037b20: 大乘名第一義光。非青黄赤白。戒名爲孝
T1911_.46.0037b21: 孝名爲順。孝即止善順即行善。如此戒者。
T1911_.46.0037b22: 本師所誦我亦如是誦。當知中道妙觀戒之
T1911_.46.0037b23: 正體。上品清淨究竟持戒。十住廣説云。若無
T1911_.46.0037b24: 我我所。遠離諸戲論一切無所有。是名上
T1911_.46.0037b25: 尸羅。故淨名云。罪性不在内亦不在外。亦
T1911_.46.0037b26: 不在兩中間。如其心然罪垢亦然。其能如
T1911_.46.0037b27: 是是名善解是名奉律。即此意也。復次觀
T1911_.46.0037b28: 心持戒即是五名。所以者何。防止是戒義。觀
T1911_.46.0037b29: 亦如是。三觀名能防三惑名所防。如此防

T1911_.46.0037c01:

止義遍法界。不局在身口

云云

又毘尼名

T1911_.46.0037c02: 滅滅身口諸非。故今觀心亦名爲滅。即空
T1911_.46.0037c03: 之觀能滅見思之非。即假觀能滅塵沙之
T1911_.46.0037c04: 非。即中觀能滅無明之非。如此論滅遍滅
T1911_.46.0037c05: 法界諸非。不止七支。故淨名云。當直除滅
T1911_.46.0037c06: 勿擾其心。即此意也。又波羅提木叉名保
T1911_.46.0037c07: 得解脱者。觀心亦爾。若不觀三諦之理三
T1911_.46.0037c08: 惑保不解脱。若見三諦三惑保脱。如此解
T1911_.46.0037c09: 脱遍法界脱。非止解脱三途及出生死而
T1911_.46.0037c10: 已。又誦者。背文闇持也。今觀心亦爾。三觀
T1911_.46.0037c11: 之名詮三諦理。即是其文。知名非名研心
T1911_.46.0037c12: 諦理。觀法相續。常自現前。不生妄念。名之
T1911_.46.0037c13: 爲誦。如此誦者。遍法界誦非止八十誦
T1911_.46.0037c14: 也。又律者。詮量輕重分別犯非犯。觀心亦
T1911_.46.0037c15: 爾。分別見思麁惡滓重。界内無知小輕。塵沙
T1911_.46.0037c16: 客塵横起。復爲小重。根本微細。如上菩提
T1911_.46.0037c17: 心中已説。三觀觀三理是不犯。三惑障三
T1911_.46.0037c18: 理名爲犯。三藥治三病。詮量無謬纖毫不
T1911_.46.0037c19: 差。又知持事戒有三品。上品得天報。中品
T1911_.46.0037c20: 得人報。下品得修羅報。犯上退天。犯中
T1911_.46.0037c21: 退人。犯下退修羅。入三惡道。惡道又三品。
T1911_.46.0037c22: 輕者入餓鬼道。次者入畜生道。重者入地
T1911_.46.0037c23: 獄道。中品又多種。上中下下下即四天下
T1911_.46.0037c24: 也。上品又多種。謂三界諸天各有品秩也。
T1911_.46.0037c25: 又持理戒空假中三品。各有上中下。即空
T1911_.46.0037c26: 三品者。下品爲聲聞。中品爲縁覺。上品爲
T1911_.46.0037c27: 通教菩薩。退則傳傳失也即假三品者。下品
T1911_.46.0037c28: 爲三藏菩薩。中品爲通教出假菩薩。上品
T1911_.46.0037c29: 爲別教菩薩。即中三品者。下品爲別教菩
T1911_.46.0038a01: 薩。中品圓教菩薩。上品是佛。唯佛一人具
T1911_.46.0038a02: 淨戒也。又下品爲五品。中爲六根清淨。上
T1911_.46.0038a03: 入初住。此略就觀心判其階差。中道觀心
T1911_.46.0038a04: 即是法界摩訶衍。遍攝一切法。可以意得。
T1911_.46.0038a05: 不復煩文也。私諮云。下中三品皆約發眞。
T1911_.46.0038a06: 上品何意約眞似爲三品耶。答。前三道未
T1911_.46.0038a07: 合可得分張横辯。即中既融宜約一道竪

T1911_.46.0038a08:

判。又亦得約横者。別接通別圓三品

云云

如

T1911_.46.0038a09: 此分別得失輕重。遍詮量法界。豈止煮燒
T1911_.46.0038a10: 覆障耶觀心五名宛然可見。若事中恭謹精
T1911_.46.0038a11: 持四戒。而其心雜念。事亦不牢。猶如坯瓶。
T1911_.46.0038a12: 遇愛見惡則便破壞。若能觀心六種持戒。
T1911_.46.0038a13: 理觀分明妄念不動。設遇惡縁堅固不失。
T1911_.46.0038a14: 理既不動事任運成。故淨名云。其能如是。
T1911_.46.0038a15: 是名善解。是名奉律。正意在此也。三明犯
T1911_.46.0038a16: 戒相者。夫毀滅淨戒不出癡愛倒見。是戒
T1911_.46.0038a17: 怨家喩二羅刹。大經云。譬如有人帶持浮
T1911_.46.0038a18: 嚢渡於大海。爾時海中有一羅刹來乞浮
T1911_.46.0038a19: 嚢。初則全乞。乃至微塵悉皆不與。行人亦
T1911_.46.0038a20: 爾。發心秉戒誓渡生死大海。愛見羅刹乞
T1911_.46.0038a21: 戒浮嚢。愛羅刹言。令汝安隱得入涅槃者。
T1911_.46.0038a22: 此以欲樂暢情稱爲涅槃。如飢得食如貧
T1911_.46.0038a23: 得寶。獼猴得酒則得安樂。安樂名涅槃。誘
T1911_.46.0038a24: 誑行人。若隨愛轉毀破四重。是全棄浮嚢。
T1911_.46.0038a25: 是名犯相。若愛心雖起不可全棄。何者。我
T1911_.46.0038a26: 今欲過生死大海。尸羅不淨還墮三途。禪
T1911_.46.0038a27: 定智慧皆不得發。思惟是已生大怖畏。故
T1911_.46.0038a28: 言。汝寧殺我浮嚢叵得。是名持相。愛心復
T1911_.46.0038a29: 起摩觸快意。若隨愛觸是棄半浮嚢。是名
T1911_.46.0038b01: 犯相。行人復念禁戒豈可輸半。論其果報
T1911_.46.0038b02: 地獄苦惱。論其即目下意治擯。甚可羞恥。
T1911_.46.0038b03: 豈應如此損毀大事。是故護惜不隨愛情。
T1911_.46.0038b04: 是名持相。愛心又起乞重方便。若毀犯者是
T1911_.46.0038b05: 乞手許。又毀波夜提是乞指許。又毀吉羅
T1911_.46.0038b06: 是乞微塵許。吉羅雖小開放逸門。微塵不
T1911_.46.0038b07: 多水當漸入沒海而死。是爲愛心破律儀
T1911_.46.0038b08: 戒。貪攀覽五欲破定共戒。深著生死爲有
T1911_.46.0038b09: 造業。破即空戒。不息世譏嫌無護他意。
T1911_.46.0038b10: 破即假戒。不信戒善與虚空等。不信此戒
T1911_.46.0038b11: 具足佛法。不信此戒畢竟清淨破中道戒。

T1911_.46.0038b12:

此例可解

云云

次見羅刹乞浮嚢者。若爲財

T1911_.46.0038b13: 色而毀戒者。如前所説。觸人皆爾。此名已
T1911_.46.0038b14: 起之惡。爲除斷故一心勤精進。若見心猛利
T1911_.46.0038b15: 於所計法而起罪過。此是解僻。名未生之
T1911_.46.0038b16: 惡。爲不生故一心勤精進。此見雖未起。若
T1911_.46.0038b17: 修得少禪無好師友。即生念著而起過患。
T1911_.46.0038b18: 佛在世一比丘得四禪謂爲四果。臨終見
T1911_.46.0038b19: 中陰起即謗佛云。羅漢不生今那得生。阿
T1911_.46.0038b20: 難問佛此人命過今生何處。佛言。已墮地
T1911_.46.0038b21: 獄。雖持戒得有漏禪。是亦不可信。佛在世
T1911_.46.0038b22: 尚爾。況末代癡人罪著深重。故大虚空藏經
T1911_.46.0038b23: 云。若起惡見。名第三波羅夷。云何惡見。或
T1911_.46.0038b24: 得空解發少智慧。師心自樹謂證無生。見
T1911_.46.0038b25: 心既強。能破諸法無佛無衆生。撥世因果
T1911_.46.0038b26: 出世因果。法華云。或食人肉。或復噉狗。即
T1911_.46.0038b27: 此義也。破正見威儀淨命。起於平等無分別
T1911_.46.0038b28: 見。何者有罪。何者非罪。若有分別分別即
T1911_.46.0038b29: 礙。礙即非眞。於貪欲中。莫生怖礙。無怖
T1911_.46.0038c01: 礙即是菩提。謂此是實餘皆妄語。又値
T1911_.46.0038c02: 惡師爲説惡法見毒轉熾。邪鬼入心邪解更
T1911_.46.0038c03: 甚。猖狂顛倒無種不爲。見慢峨嵯陵蔑一
T1911_.46.0038c04: 切。見行善者謂有所得。欺之如土。由是
T1911_.46.0038c05: 見故浮嚢全去。設不全去者。即思惟言。理
T1911_.46.0038c06: 雖如此我未能見。何容頓棄惜猶不與。
T1911_.46.0038c07: 見心復起一切法空。豈有觸與不觸男女等
T1911_.46.0038c08: 相。即便把執歍抱是名半去。或重方便乃至
T1911_.46.0038c09: 吉羅。謂諸法空寂何用事相紛紜。既不存
T1911_.46.0038c10: 微塵空心轉盛。如小水漸漏無礙稍滑。一
T1911_.46.0038c11: 切戒律皆悉呑噉故浮嚢永沒。當知見心大
T1911_.46.0038c12: 可怖畏。何以故。若謂四重及犯者皆空。而五
T1911_.46.0038c13: 逆亦空。何不造逆。空見既強亦無父母。若
T1911_.46.0038c14: 通若害皆不爲礙。既無礙者。亦應不礙王
T1911_.46.0038c15: 及夫人。論其見心。實不謂有王及夫人。而
T1911_.46.0038c16: 自於己惜身惜命。若侵國王身碎命盡。如
T1911_.46.0038c17: 此癡空不空身命。惜己身命亦於王不
T1911_.46.0038c18: 空。既於己於王不能空者。那得獨欺父
T1911_.46.0038c19: 母輕忽佛教。而言四重五逆皆空耶。當知
T1911_.46.0038c20: 此人不能自見執空之過。近尚不見何況
T1911_.46.0038c21: 遠耶。既以惡空撥佛禁法。是破律儀戒。空
T1911_.46.0038c22: 見擾心破定共戒。堅執己見是破即空戒。
T1911_.46.0038c23: 汚他善心破即假戒。不信見心與虚空
T1911_.46.0038c24: 等。即是佛法畢竟清淨。破即中戒。當知邪
T1911_.46.0038c25: 僻空心甚可怖畏。若墮此見長淪永沒。尚
T1911_.46.0038c26: 不能得人天涅槃。何況大般涅槃。故論云。
T1911_.46.0038c27: 大聖説空法本爲治於有。若有著空者諸
T1911_.46.0038c28: 佛所不化。又經云。若於諸法生疑心者。
T1911_.46.0038c29: 能破煩惱如須彌山。若定起見則不可化。
T1911_.46.0039a01: 無行經云。貪欲即是道。僻取此語以證無
T1911_.46.0039a02: 礙。何不引無行貪著無礙法是人去佛

T1911_.46.0039a03:

遠。若有得空者。終不破於戒

云云

是名見

T1911_.46.0039a04:

心羅刹毀禁戒也。大意如此

云云

復次前一

T1911_.46.0039a05: 向論持。次一向論犯。今明十戒持犯不定。
T1911_.46.0039a06: 若通論動出悉名爲乘。故有人天等五乘。
T1911_.46.0039a07: 通論防止悉名爲戒。故有律儀定共道共
T1911_.46.0039a08: 等戒。若就別義。事戒三品名之爲戒。戒即
T1911_.46.0039a09: 有漏不動不出。理戒三品名之爲乘。乘是
T1911_.46.0039a10: 無漏。能動能出。約此乘戒四句分別。一乘
T1911_.46.0039a11: 戒倶急。二乘急戒緩。三戒急乘緩。四乘戒倶
T1911_.46.0039a12: 緩。一乘戒倶急者。如前持相。十種清淨事理
T1911_.46.0039a13: 無瑕。觀念相續。今生即應得道。若未得道
T1911_.46.0039a14: 此業最強強者先牽必升善處。若律儀戒急
T1911_.46.0039a15: 則爲欲界人天所牽。若無雜戒急隨禪梵
T1911_.46.0039a16: 世。三品理乘何乘最急。若三品即中乘急。以
T1911_.46.0039a17: 人天身値彌勒佛。聞華嚴教利根得道。若
T1911_.46.0039a18: 上品出假乘急。以人天身値彌勒佛。於華
T1911_.46.0039a19: 嚴座作鈍根得道。若上中二品入空乘急。
T1911_.46.0039a20: 以人天身値彌勒佛。聞方等般若等教得
T1911_.46.0039a21: 三乘等道。若下品入空乘急。以人天身値
T1911_.46.0039a22: 彌勒佛。聞三藏經得道。得人天身。是持事
T1911_.46.0039a23: 戒力。見佛得道修乘觀力。事理倶持。諸
T1911_.46.0039a24: 行中最故不可緩也。二戒緩乘急者。是人徳
T1911_.46.0039a25: 薄垢重煩惱所使。是諸事戒。皆爲羅刹毀
T1911_.46.0039a26: 食。專守理戒觀行相續。如上覺意六蔽中
T1911_.46.0039a27: 用心央掘示爲其相。以事戒緩命終故。墮
T1911_.46.0039a28: 三惡道受於罪報。於諸乘中何乘最強。強
T1911_.46.0039a29: 者先牽。若析空乘強以三途身。値彌勒佛
T1911_.46.0039b01: 聞三藏經。乃可得道。若即空乘急以三途
T1911_.46.0039b02: 身。値彌勒佛聞般若方等得道。若即假乘
T1911_.46.0039b03: 急以三途身。値彌勒佛聞華嚴及聞餘教。
T1911_.46.0039b04: 作鈍根得道。若即中乘急以三途身。値彌
T1911_.46.0039b05: 勒佛聞華嚴經作利根得道。是故佛説漸
T1911_.46.0039b06: 頓諸經。龍鬼畜獸悉來會坐。即是其事。破事
T1911_.46.0039b07: 戒故受三惡身。持理觀故見佛得道。大經
T1911_.46.0039b08: 云。於戒緩者不名爲緩。於乘緩者乃名爲
T1911_.46.0039b09: 緩。正是此一句也。三戒急乘緩者。事戒嚴急
T1911_.46.0039b10: 纖毫不犯。三種觀心了不開解。以戒急故人
T1911_.46.0039b11: 天受生。或隨禪梵世。耽湎定樂。世雖有佛
T1911_.46.0039b12: 説法度人。而於其等全無利益。設得値遇
T1911_.46.0039b13: 不能開解。振丹一國不覺不知。舍衞三億
T1911_.46.0039b14: 不聞不見。樂著諸天及生難處不來聽
T1911_.46.0039b15: 受。是此意也。譬如繋人。或以財物求諸大
T1911_.46.0039b16: 力。申延日月冀逢恩赦。在人天中亦復如
T1911_.46.0039b17: 是。冀善知識。化導修乘即能得脱。若於人
T1911_.46.0039b18: 天不修乘者。果報若盡還墮三途。百千佛
T1911_.46.0039b19: 出終不得道。四事理倶緩者。如前十種皆
T1911_.46.0039b20: 犯永墜泥犁。失人天果報。神明昏塞無得
T1911_.46.0039b21: 道期。迴轉沈淪不可度脱。行者當自觀心。
T1911_.46.0039b22: 事理兩戒何戒緩急。於事三品何品最強。
T1911_.46.0039b23: 於理三品何品小弱。自知深淺亦識將來
T1911_.46.0039b24: 果報善惡。既自知已亦知他人。將此觀心
T1911_.46.0039b25: 亦識諸經列衆之意。亦識如來逗縁大小。
T1911_.46.0039b26: 故華嚴中。鬼神皆言住不思議解脱法門
T1911_.46.0039b27: 者。此是權來引實。令昔修不思議乘急者
T1911_.46.0039b28: 得道。涅槃列衆亦復如是。若細尋此意。廣
T1911_.46.0039b29: 歴四教乘戒緩急。以辯其因。後歴五味以
T1911_.46.0039c01: 明其果。皆使分明。凡如是等因果差降。升
T1911_.46.0039c02: 沈非一。云何難言理戒得道何用事戒耶。
T1911_.46.0039c03: 幸於人天受道。何意苦入三途。四明懺淨
T1911_.46.0039c04: 者。事理二犯倶障止觀定慧不發。云何懺
T1911_.46.0039c05: 悔令罪消滅不障止觀耶。若犯事中輕過。
T1911_.46.0039c06: 律文皆有懺法。懺法若成。悉名清淨。戒淨
T1911_.46.0039c07: 障轉止觀易明。若犯重者佛法死人。小乘
T1911_.46.0039c08: 無懺法。若依大乘許其懺悔。如上四種三
T1911_.46.0039c09: 昧中説下當更明。次理觀小僻不當諦者。
T1911_.46.0039c10: 此人執心若薄。不苟封滯。但用正觀心破
T1911_.46.0039c11: 其見著。慚愧有羞低頭自責。策心正轍罪
T1911_.46.0039c12: 障可消。能發止觀也。見若重者還於觀心
T1911_.46.0039c13: 中修懺。下當説也。若犯事中重罪。依四種
T1911_.46.0039c14: 三昧則有懺法。普賢觀云。端坐念實相是
T1911_.46.0039c15: 名第一懺。妙勝定云。四重五逆。若除禪定
T1911_.46.0039c16: 餘無能救。方等云。三歸五戒乃至二百五十
T1911_.46.0039c17: 戒。如是懺悔。若不還生無有是處。請觀音
T1911_.46.0039c18: 云。破梵行人作十惡業。蕩除糞穢還得清
T1911_.46.0039c19: 淨。故知大乘許悔斯罪。罪從重縁生還從
T1911_.46.0039c20: 重心懺悔。可得相治。無殷重心徒懺無
T1911_.46.0039c21: 益。障若不滅止觀不明。若人現起重罪。苦
T1911_.46.0039c22: 到懺悔則易除滅。何以故。如迷路近故。過
T1911_.46.0039c23: 去重障必難迴轉迷深遠故。若欲懺悔二
T1911_.46.0039c24: 世重障行四種三昧者。當識順流十心明
T1911_.46.0039c25: 知過失。當運逆流十心以爲對治。此二十
T1911_.46.0039c26: 心通爲諸懺之本。順流十心者。一自從無
T1911_.46.0039c27: 始闇識昏迷。煩惱所醉妄計人我。計人我
T1911_.46.0039c28: 故起於身見。身見故妄想顛倒。顛倒故起貪
T1911_.46.0039c29: 瞋癡。癡故廣造諸業。業則流轉生死。二者
T1911_.46.0040a01: 内具煩惱外値惡友。扇動邪法勸惑我心。
T1911_.46.0040a02: 倍加隆盛。三者内外惡縁既具。能内滅善心
T1911_.46.0040a03: 外滅善事。又於他善都無隨喜。四者縱恣三
T1911_.46.0040a04: 業無惡不爲。五者事雖不廣惡心遍布。六
T1911_.46.0040a05: 者惡心相續書夜不斷。七者覆諱過失不
T1911_.46.0040a06: 欲人知。八者魯扈底突不畏惡道。九者無
T1911_.46.0040a07: 慚無愧。十者撥無因果作一闡提。是爲十
T1911_.46.0040a08: 種順生死流昏倒造惡。厠蟲樂厠不覺不
T1911_.46.0040a09: 知。積集重累不可稱計。四重五逆極至闡
T1911_.46.0040a10: 提。生死浩然而無際畔。今欲懺悔。應當逆
T1911_.46.0040a11: 此罪流。用十種心翻除惡法。先正信因果
T1911_.46.0040a12: 決定孱然。業種雖久久不敗亡。終無自作
T1911_.46.0040a13: 他人受果。精識善惡不生疑惑。是爲深信
T1911_.46.0040a14: 翻破一闡提心。二者自愧剋責。鄙極罪人。無
T1911_.46.0040a15: 羞無恥。習畜生法。棄捨白淨第一莊嚴。咄
T1911_.46.0040a16: 哉。無鉤造斯重罪。天見我屏罪是故慚天。
T1911_.46.0040a17: 人知我顯罪是故愧人。以此翻破無慚無
T1911_.46.0040a18: 愧心。三者怖畏惡道。人命無常。一息不追
T1911_.46.0040a19: 千載長往。幽途綿邈無有資糧。苦海悠深船
T1911_.46.0040a20: 筏安寄。賢聖呵棄無所恃怙。年事稍去風
T1911_.46.0040a21: 刀不奢。豈可晏然坐待酸痛。譬如野干失
T1911_.46.0040a22: 耳尾牙詐眠望脱。忽聞斷頭心大驚怖。遭
T1911_.46.0040a23: 生老病尚不爲急。死事弗奢那得不怖。怖
T1911_.46.0040a24: 心起時如履湯火。五塵六欲不暇貪染。如
T1911_.46.0040a25: 阿輸柯王聞旃陀羅朝朝振鈴。一日已盡。六
T1911_.46.0040a26: 日當死。雖有五欲無一念愛。行者怖畏苦
T1911_.46.0040a27: 到懺悔。不惜身命。如彼野干決絶。無所思
T1911_.46.0040a28: 念如彼怖王。以此翻破不畏惡道心。四
T1911_.46.0040a29: 者當發露莫覆瑕疵。賊毒惡草急須除之。
T1911_.46.0040b01: 根露條枯源乾流竭。若覆藏罪是不良人。迦
T1911_.46.0040b02: 葉頭陀令大衆中發露。方等令向一人發
T1911_.46.0040b03: 露。其餘行法但以實心向佛像改革。如陰
T1911_.46.0040b04: 隱有癰覆諱不治則死。以此翻破覆藏罪
T1911_.46.0040b05: 心也五斷相續心者。若決果斷奠。畢故不
T1911_.46.0040b06: 造新。乃是懺悔。懺已更作者。如王法初犯
T1911_.46.0040b07: 得原。更作則重。初入道場罪則易滅。更
T1911_.46.0040b08: 作難除。已能吐之云何更噉。以此翻破常
T1911_.46.0040b09: 念惡事心。六發菩提心者。昔自安危人遍
T1911_.46.0040b10: 惱一切境。今廣起兼濟遍虚空界。利益於
T1911_.46.0040b11: 他。用此翻破遍一切處起惡心也。七修
T1911_.46.0040b12: 功補過者。昔三業作罪不計晝夜。今善身
T1911_.46.0040b13: 口意策勵不休。非移山岳安填江海。以
T1911_.46.0040b14: 此翻破縱恣三業心。八守護正法者。昔
T1911_.46.0040b15: 自滅善亦滅他善。不自隨喜亦不喜他。今
T1911_.46.0040b16: 守護諸善方便増廣不令斷絶。譬如全城
T1911_.46.0040b17: 之勳。勝鬘云。守護正法攝受正法。最爲第
T1911_.46.0040b18: 一。此翻破無隨喜心。九念十方佛者。昔
T1911_.46.0040b19: 親狎惡友信受其言。今念十方佛念無礙
T1911_.46.0040b20: 慈作不請友。念無礙智作大導師。翻破
T1911_.46.0040b21: 順惡友心。十觀罪性空者。了達貪欲瞋癡
T1911_.46.0040b22: 之心皆是寂靜門。何以故。貪瞋若起在何
T1911_.46.0040b23: 處住。知此貪瞋住於妄念。妄念住於顛倒。
T1911_.46.0040b24: 顛倒住於身見。身見住於我見。我見則無
T1911_.46.0040b25: 住處。十方諦求我不可得。我心自空罪福無
T1911_.46.0040b26: 主。深達罪福相遍照於十方。今此空慧
T1911_.46.0040b27: 與心相應。譬如日出時朝露一時失。一切諸
T1911_.46.0040b28: 心皆是寂靜門。示寂靜故。此翻破無明昏
T1911_.46.0040b29: 闇。是爲十種懺悔。順涅槃道逆生死流。能
T1911_.46.0040c01: 滅四重五逆之過。若不解此十心。全不識
T1911_.46.0040c02: 是非。云何懺悔。設入道場。徒爲苦行終無
T1911_.46.0040c03: 大益。涅槃云若言勤修苦行。是大涅槃近因
T1911_.46.0040c04: 縁者。無有是處。即此意也。是名懺悔事中
T1911_.46.0040c05: 重罪也。次懺見罪者。以見惑故順生死
T1911_.46.0040c06: 流。如前所説。向運十心附事爲懺。懺鈍
T1911_.46.0040c07: 使罪。今扶理懺見懺利使罪。然見心猛盛
T1911_.46.0040c08: 起重煩惱。應傍用事助。如服下藥。須加
T1911_.46.0040c09: 巴豆令黈瀉盡底。是故還約十法以明懺
T1911_.46.0040c10: 見。一翻破不信者。即點身見心。令識無
T1911_.46.0040c11: 明苦集。如欝頭藍弗得非想。定世人崇之
T1911_.46.0040c12: 如佛。不識苦集。報盡還墮。須跋陀羅得非
T1911_.46.0040c13: 想定。雖無麁想有細煩惱。長爪利智而受
T1911_.46.0040c14: 不受。高著外道尚未出見。非是涅槃。況麁
T1911_.46.0040c15: 淺者尚不逮藍弗。而言是眞道豈非大僻。
T1911_.46.0040c16: 是人愛著觀空智慧。是事不知。名爲無明。
T1911_.46.0040c17: 而起違從依見造行。見行依色即是名色。
T1911_.46.0040c18: 名色即是苦等。迷苦起於愛有。有生未來
T1911_.46.0040c19: 生死。流轉相續。豈是寂滅。若謂生死盡者。
T1911_.46.0040c20: 乃是漫語。呼無明見心爲道。非道爲道。非
T1911_.46.0040c21: 因計因。名爲戒取豈非因盜。呼未來三途
T1911_.46.0040c22: 苦報爲涅槃。此是見取。非果計果是爲果
T1911_.46.0040c23: 盜。身邊邪見其事可知。如此見心。乃是苦
T1911_.46.0040c24: 集。非滅道也。尚非三藏道滅豈是摩訶衍
T1911_.46.0040c25: 道滅。若能如是即知世間因果。復識出世
T1911_.46.0040c26: 因果。故大品云。般若能示世間相。所謂示
T1911_.46.0040c27: 是道非道。是爲深識見心苦集也。又深者
T1911_.46.0040c28: 非但知無明苦集。亦識三藏因果。亦識因
T1911_.46.0040c29: 縁生法即空四諦因果。又復深者。亦知因縁
T1911_.46.0041a01: 即假無量四諦因果。又復深者。亦知因縁即
T1911_.46.0041a02: 中無作四諦因果。於一見心具識一切因
T1911_.46.0041a03: 果。故大經云。於一念心悉能稱量無量生
T1911_.46.0041a04: 死。是名不可思議。故名深信破不信也。二
T1911_.46.0041a05: 生重慚愧者。不見我心中三諦之理名
T1911_.46.0041a06: 慚愧。且約理觀論人天者。慚乾慧性
T1911_.46.0041a07: 地之人。愧四果淨天。三十心人。十地義天。
T1911_.46.0041a08: 五品六根清淨之人。四十二位天。例如作意
T1911_.46.0041a09: 得報名爲人。自然果報名爲天。二種天人
T1911_.46.0041a10: 亦復如是。方便道名爲人。眞理顯名爲天。
T1911_.46.0041a11: 見心造罪覆三諦理。不逮三種人天。是故
T1911_.46.0041a12: 慚愧。翻破無慚愧心也。三怖畏者。知見心
T1911_.46.0041a13: 造罪此過深重。大論云。諸佛説空義爲離
T1911_.46.0041a14: 諸見故。若復見有空諸佛所不化。我今由
T1911_.46.0041a15: 見而起大罪。此間劫盡他方獄生。此間劫成
T1911_.46.0041a16: 還來此處。如是展轉無量無邊。若説果報
T1911_.46.0041a17: 所受之身。當吐熱血死。故知見罪大重。既
T1911_.46.0041a18: 非無漏不出生死。煩惱潤業墮落何疑。一
T1911_.46.0041a19: 命不追永無出日。爲是義故生大怖畏。翻
T1911_.46.0041a20: 破不畏惡道心也。四發露者。從來諸見而
T1911_.46.0041a21: 生愛著。覆此三諦不能決定生信。今知
T1911_.46.0041a22: 見過失。發却三疑無所隱諱。顯其諦性。
T1911_.46.0041a23: 是爲發露翻破覆藏罪心也。五斷相續心
T1911_.46.0041a24: 者。三諦之觀勿令有間。以八正道治三惑
T1911_.46.0041a25: 心斷而不習。此翻破相續惡心也。六發
T1911_.46.0041a26: 菩提心者。即是縁三諦理皆如虚空。空則
T1911_.46.0041a27: 無邊愍傷一切普令度脱。昔迷此起惑有
T1911_.46.0041a28: 無邊故。罪亦無邊。今菩提心遍於法界。起
T1911_.46.0041a29: 無作善亦遍法界。翻破昔遍空無作惡也。
T1911_.46.0041b01: 奏師子琴餘絃斷絶。即此義也。七修功補
T1911_.46.0041b02: 過者。三諦道品。即是菩薩寶炬陀羅尼。是行
T1911_.46.0041b03: 道法趣涅槃門。如此道品念念相續。即是修
T1911_.46.0041b04: 功補過。昔執於見謂爲涅槃。於見不動
T1911_.46.0041b05: 不修道品。設令動有入無。如屈歩蟲。雖
T1911_.46.0041b06: 於見動亦不能修道品。今知有無是見
T1911_.46.0041b07: 不執爲實。是名見動而不修道品。若破析
T1911_.46.0041b08: 諸見行於道品。是名見動而修道品。又體
T1911_.46.0041b09: 見即空即假即中。既言即者。於見不動而
T1911_.46.0041b10: 修三種道品。是爲修功補於縱見之過也。
T1911_.46.0041b11: 八守護正法者。昔護見不令他破方便申
T1911_.46.0041b12: 通。今護三諦諸空不令見破。若有留滯善
T1911_.46.0041b13: 巧申弘。亡身存法猶如父母守護其子。此
T1911_.46.0041b14: 翻破毀善事也。九念十方佛者。昔服見
T1911_.46.0041b15: 毒常無厭足。如渇思飮。又遇惡師如加
T1911_.46.0041b16: 以鹹水。以苦捨苦我慢矜高。諂心不實。於
T1911_.46.0041b17: 千萬億劫不聞佛名字。今念三諦不來不
T1911_.46.0041b18: 去。即是佛。無生法即是佛。常爲諦理所護。
T1911_.46.0041b19: 此翻破狎惡友心。十觀罪性空者。此三種
T1911_.46.0041b20: 惑本來寂靜。而我不了妄謂是非。如熱病人
T1911_.46.0041b21: 見諸龍鬼。今觀見如幻如化。來無所從
T1911_.46.0041b22: 去無足跡。亦復不至東西南北。一切罪福
T1911_.46.0041b23: 亦復如是。一空一切空。空即罪性罪性即空。
T1911_.46.0041b24: 此翻破顛倒心也。運此十懺時深觀三諦。
T1911_.46.0041b25: 又加事法。以殷重心不惜身命。名第二健
T1911_.46.0041b26: 兒。是名事理兩懺障道罪滅。尸羅清淨三昧
T1911_.46.0041b27: 現前。止觀開發。事戒淨故根本三昧現前。世
T1911_.46.0041b28: 智他心智開發。無生戒淨故眞諦三昧現前。
T1911_.46.0041b29: 一切智開發。即假戒淨故俗諦三昧現前。道
T1911_.46.0041c01: 種智開發。即中戒淨故王三昧現前。一切種
T1911_.46.0041c02: 智開發。得此三諦三昧故名王三昧。一切
T1911_.46.0041c03: 三昧悉入其中。又能出生一切諸定。無不
T1911_.46.0041c04: 具足故名爲止又能具足一切諸智故名
T1911_.46.0041c05: 爲觀。故知持戒清淨懇惻懺悔。倶爲止觀初
T1911_.46.0041c06: 縁。意在此也○第二衣食具足者。衣以蔽形
T1911_.46.0041c07: 遮障醜陋。食以支命填彼飢瘡。身安道隆。
T1911_.46.0041c08: 道隆則本立。形命及道頼此衣食。故云。如來
T1911_.46.0041c09: 食已得阿耨三菩提。此雖小縁能辦大事。
T1911_.46.0041c10: 裸餒不安道法焉在。故須衣食具足也。衣
T1911_.46.0041c11: 者遮醜陋。遮寒熱遮蚊虻飾身體。衣有三
T1911_.46.0041c12: 種。雪山大士絶形深 &T023311;

不渉人間。結草爲
T1911_.46.0041c13: 席被鹿皮衣。無受持説淨等事。堪忍力成｣
T1911_.46.0041c14: 不須温厚。不遊人間無煩支助。此上
T1911_.46.0041c15: 人也。十二頭陀但畜三衣不多不少。出聚
T1911_.46.0041c16: 入山。被服齊整故立三衣。此中士也。多寒
T1911_.46.0041c17: 國土聽百一助身要當説淨。趣足供事無
T1911_.46.0041c18: 得多求。多求辛苦守護又苦。妨亂自行復
T1911_.46.0041c19: 擾檀越。少有所得即便知足。下士也。觀行
T1911_.46.0041c20: 爲衣者。大經云。汝等比丘雖服袈裟。心猶
T1911_.46.0041c21: 未染大乘法服。如法華云。著如來衣。如來
T1911_.46.0041c22: 衣者柔和忍辱心是。此即寂滅忍。生死涅槃
T1911_.46.0041c23: 二邊麁獷與中道理不二不異。故名柔和
T1911_.46.0041c24: 安心中道故名爲忍。離二喧故名寂。過
T1911_.46.0041c25: 二死故名滅。寂滅忍心覆二邊惡。名遮醜
T1911_.46.0041c26: 衣。除五住故名障熱。破無明見名爲遮
T1911_.46.0041c27: 寒無生死動。亦無空亂意。捨二覺觀名遮
T1911_.46.0041c28: 蚊虻。此忍具一切法。如鏡有像。瓦礫不現中
T1911_.46.0041c29: 具諸相。但空則無。故云深達罪福相遍照
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: 香無非中道中道之法具一切法。即是飽
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: 善知識能説般若者善爲分別。隨聞得解
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_.46.0042b17:
T1911_.46.0042b18:
T1911_.46.0042b19:

T1911_.46.0042b20:

摩訶止觀卷第四

下

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_.46.0042c05:

移

云云

。觀心處者。諦理是也。中道之法幽遠

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_.46.0042c18:

房隱密室

云云

。○第四息諸縁務者。縁務妨

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

Footnote:

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