SAT DB

T1911_.46.0094a01: 而不悟無常。諺云。可憐無五媚精進無道
T1911_.46.0094a02: 心。此之謂也。若覺無常過於暴水猛風掣
T1911_.46.0094a03: 電。山海空市無逃避處。如此觀已心大怖
T1911_.46.0094a04: 畏。眠不安席食不甘哺。如救頭然。白駒
T1911_.46.0094a05: 烏免日夜奔競。以求出要。豈復貪著世財
T1911_.46.0094a06: 結構諸有。作無益事造生死業耶。頓絶羇
T1911_.46.0094a07: 鎖超然直去。如野干絶透爭出火宅早求
T1911_.46.0094a08: 免濟。是爲破常倒

T1911_.46.0094a09:

摩訶止觀卷第七

上

T1911_.46.0094a10:
T1911_.46.0094a11:
T1911_.46.0094a12:

T1911_.46.0094a13:

摩訶止觀卷第七

下

T1911_.46.0094a14: 　隋天台智者大師説
T1911_.46.0094a15: 門人灌頂記　
T1911_.46.0094a16: 又復當觀無量劫來。多約名色及以想行而
T1911_.46.0094a17: 計我人。若其執作忽聞讃罵。云讃罵我。立
T1911_.46.0094a18: 行住坐臥一切事物皆計於我。如膠塗手隨
T1911_.46.0094a19: 執隨著。經云。凡夫若離我心無有是處。若
T1911_.46.0094a20: 遭貧窮失於本心。亦計我不息。若得富
T1911_.46.0094a21: 貴恣勢縱毒酷害天下。赫怒隆盛怨枉無
T1911_.46.0094a22: 辜。諸業興起皆我所爲。誰代當者。逆風執
T1911_.46.0094a23: 火豈不燒手。如彼夜房謂言有鬼。天明照
T1911_.46.0094a24: 了乃本舊人。又無智慧故計言有我。以慧
T1911_.46.0094a25: 觀之實無有我。我在何處。頭足支節一一
T1911_.46.0094a26: 諦觀。了不見我。何處有人及以衆生。業力
T1911_.46.0094a27: 機關假爲空聚。從衆縁生無有宰主。如
T1911_.46.0094a28: 宿空亭二鬼爭屍。如此觀時我倒休息。若
T1911_.46.0094a29: 修四觀破四顛倒。道心欝起生大怖畏。如
T1911_.46.0094b01: 爲怨逐如叛怨國。如行險道念念周慞祇
T1911_.46.0094b02: 求出路。獐聞獵圍霍驚絶走。雖遇水草何
T1911_.46.0094b03: 暇飮噉。志在免脱。聲聞如是。若鹿透圍小
T1911_.46.0094b04: 得免難。並馳並顧。悲鳴呦咽痛戀本群。雖
T1911_.46.0094b05: 復踟躕更知何益。茹氣呑聲銜悲前進。縁
T1911_.46.0094b06: 覺如是。自出生死愍念衆生。雖悲悼哀傷
T1911_.46.0094b07: 不能救拔。若大象王雖聞圍合不忍獨
T1911_.46.0094b08: 去。自知力大堪遮刀箭守護其子。令群安
T1911_.46.0094b09: 隱得免傷害。菩薩如是。無常無我諸觀明
T1911_.46.0094b10: 時。怖畏切心如蹈水火。又起慈悲如母
T1911_.46.0094b11: 念子。衆生盲冥不覺苦燒。我今云何棄之
T1911_.46.0094b12: 獨去。安耐生死。以智方便教化淳熟作得度
T1911_.46.0094b13: 因縁。於自功徳法身慧命展轉増長。有縁機
T1911_.46.0094b14: 熟即坐道場成佛。與衆生共出三界。如
T1911_.46.0094b15: 彼大象自他倶安。若小象子雖捍刀箭。必爲
T1911_.46.0094b16: 所中自他無益。初心菩薩欲入生死。生死
T1911_.46.0094b17: 觸之失退善根法身破壞。雖然發大悲心
T1911_.46.0094b18: 功徳可歎。故菩薩雖怖生死。而恒求善本
T1911_.46.0094b19: 荷負衆生。不同二乘。雖住生死非貪五
T1911_.46.0094b20: 欲。但爲兼濟不同凡夫。經云。不住調伏
T1911_.46.0094b21: 不住不調伏。雖知無我而誨人不倦。雖
T1911_.46.0094b22: 知涅槃而不永滅。雖知不淨不説厭離。
T1911_.46.0094b23: 即此義也。多修六度功徳善本。似羊身肥。
T1911_.46.0094b24: 勤觀無常諸惡業壞。恒被狼怖如羊無脂。
T1911_.46.0094b25: 是名修事般若相。自行教他讃法讃者稱
T1911_.46.0094b26: 十方佛爲證爲救。諸佛威加離障解脱。即

T1911_.46.0094b27:

與四種十慧相應。是爲事油助増道明

云

T1911_.46.0094b28:

云

若全無理觀又無事懺。輒望佛印希利

T1911_.46.0094b29: 規名。若佛印者無有是處。若理觀無間借
T1911_.46.0094c01: 事破蔽。眞實心懺。印有是處。所以須事助
T1911_.46.0094c02: 道者。如二萬億佛所繋珠。中忘大乘即不
T1911_.46.0094c03: 以大化。更六百劫以小起之。令怖畏生死
T1911_.46.0094c04: 漸向父舍。故知應借小助大。又佛初欲大
T1911_.46.0094c05: 化諸佛不印。若思方便即稱善哉。如富家
T1911_.46.0094c06: 子病應用黄龍湯。父母豈惜好藥。宜強之
T1911_.46.0094c07: 耳。服已病差。佛有本願令衆如我。豈惜大
T1911_.46.0094c08: 乘。事不獲已逗機對治。助道開門。義亦如
T1911_.46.0094c09: 是。問曰。不修助道三昧不成。六度應勝
T1911_.46.0094c10: 道品耶。答。此有三句。六度破道品道品破
T1911_.46.0094c11: 六度。六度修道品道品修六度。六度即道
T1911_.46.0094c12: 品道品即六度。如上道品不能契眞。若修
T1911_.46.0094c13: 六度即能破蔽。豈非六度破道品。有時六
T1911_.46.0094c14: 度不能到彼岸。若修道品即得悟入。是
T1911_.46.0094c15: 爲道品破六度。若修六度。先破六蔽。進修
T1911_.46.0094c16: 道品任運可成。是爲六度修道品。如上所
T1911_.46.0094c17: 説。即是道品修六度。六度道品相即者。檀即
T1911_.46.0094c18: 摩訶衍。四念處亦即摩訶衍。檀與道品無
T1911_.46.0094c19: 二無別。不可得故。通論諸法於行無益互
T1911_.46.0094c20: 有相破。於行有益互有相修。約理互有相
T1911_.46.0094c21: 即。若四諦因縁有無非有無。廣歴一切法皆

T1911_.46.0094c22:

有三番。若得此意自在説

云云

云何六度攝

T1911_.46.0094c23: 調伏諸根義。若六根不受六塵。即合諸道
T1911_.46.0094c24: 品中捨除覺分。即是檀度調伏諸根也。六根
T1911_.46.0094c25: 不爲六塵所傷即合道品正業正語正命。
T1911_.46.0094c26: 即是戒度調伏諸根也。違情六塵安忍不
T1911_.46.0094c27: 動。即合道品四種之念。是名忍度調伏諸
T1911_.46.0094c28: 根也。守護根塵常不懈怠。即合道品八種
T1911_.46.0094c29: 精進。是名進度調伏諸根。定心不亂不
T1911_.46.0095a01: 爲六塵所惑。即合道品八種之定。是名禪
T1911_.46.0095a02: 度調伏諸根。知六塵無常苦空寂滅。即合
T1911_.46.0095a03: 道品十種之慧。是名智度調伏諸根也。此
T1911_.46.0095a04: 乃三藏調伏諸根滿足六度。復次知眼空
T1911_.46.0095a05: 不受眼。色空不受色。根塵空故。名常捨
T1911_.46.0095a06: 行。乃至意空不受意。法空不受法名常捨
T1911_.46.0095a07: 行。即合道品除捨覺分。是名檀度調伏諸
T1911_.46.0095a08: 根。色空不能傷眼空。眼空不能傷色空。
T1911_.46.0095a09: 乃至法空不得意便。意空不得法便。即合
T1911_.46.0095a10: 道品正語正業＊正命。是名尸度調伏諸根。
T1911_.46.0095a11: 又眼色空故。則無違無順無忍不忍。乃至
T1911_.46.0095a12: 意法空故。無違無順無忍不忍。即合道品
T1911_.46.0095a13: 四種之念。是名忍度調伏諸根。眼色常空
T1911_.46.0095a14: 無不空時。如是習應與般若相應。乃至意
T1911_.46.0095a15: 法常空無不空時。是名與般若相應。即合
T1911_.46.0095a16: 道品八種精進。是名進度調伏諸根。眼色空
T1911_.46.0095a17: 故不亂不味。乃至意法空故不亂不味。即
T1911_.46.0095a18: 合道品諸定。是名禪度調伏諸根。眼色空
T1911_.46.0095a19: 故不愚不智。乃至意法空故不愚不智。即
T1911_.46.0095a20: 合道品十種之智。是名智度調伏諸根。此
T1911_.46.0095a21: 是通教調伏諸根滿足六度也。若眼色具
T1911_.46.0095a22: 十法界。十法界各有果報勝劣不同。各各修
T1911_.46.0095a23: 因深淺有異。因果無量不可窮盡。除却無
T1911_.46.0095a24: 知分別法相無所受著。乃至意法具十
T1911_.46.0095a25: 法界分別無著。即合道品除捨覺分。是名
T1911_.46.0095a26: 檀度調伏諸根。分別眼色乃至意法無量相
T1911_.46.0095a27: 貎。未曾差機傷他善根。自亦不爲無量根
T1911_.46.0095a28: 塵所傷。即合道品正業語命。是名戒度調
T1911_.46.0095a29: 伏諸根。又於十界根塵若違若順。其心不
T1911_.46.0095b01: 動安住假中能忍成道事。即合道品諸念。
T1911_.46.0095b02: 是名忍度調伏諸根。又分別一切根塵。若
T1911_.46.0095b03: 起難心苦心。亦不中退。於生死有勇。即
T1911_.46.0095b04: 合道品精進。是名進度調伏諸根。又分別
T1911_.46.0095b05: 一切根塵。心不壞亂不動不僻。即合道品
T1911_.46.0095b06: 諸定。是名禪度調伏諸根。又分別一切根
T1911_.46.0095b07: 塵。道種智力授藥當宜。方便善巧亦無染
T1911_.46.0095b08: 著。即合道品諸慧。是名智度調伏諸根。此
T1911_.46.0095b09: 則別教調伏諸根滿足六度。復次若如殃
T1911_.46.0095b10: 掘摩羅經云所謂彼眼根於諸如來常。具足
T1911_.46.0095b11: 無減修。了了分明見者。彼是九法界眼根也。
T1911_.46.0095b12: 於如來常者。九界自謂各各非眞。如來觀
T1911_.46.0095b13: 之。即佛法界無二無別。無減修者。觀諸眼
T1911_.46.0095b14: 即佛眼。一心三諦圓因具足無有缺減也。
T1911_.46.0095b15: 了了分明見者。照實爲了了照權爲分明。
T1911_.46.0095b16: 三智一心中五眼具足圓照。名爲了了見佛
T1911_.46.0095b17: 性也。見論圓證修論圓因。又具足修者。觀
T1911_.46.0095b18: 於眼根捨二邊漏名爲檀。眼根不爲二邊
T1911_.46.0095b19: 所傷名爲尸。眼根寂滅不爲二邊所動名
T1911_.46.0095b20: 爲羼提。眼根及識自然流入薩婆若海名
T1911_.46.0095b21: 爲精進。觀眼實性名爲上定。以一切種智
T1911_.46.0095b22: 照眼中道名爲智慧。是爲眼根具足無減
T1911_.46.0095b23: 修。無減故了了分明見眼法界。乃至彼意
T1911_.46.0095b24: 根於諸如來常具足無減修。了了分明知。
T1911_.46.0095b25: 於一一根即空即假即中。三觀一心名無減
T1911_.46.0095b26: 修。證慧眼法眼佛眼一心中得。名了了見。
T1911_.46.0095b27: 皆如上説。根既如此塵亦復然。一切諸法亦
T1911_.46.0095b28: 復如是。是爲圓教調伏諸根滿足六度。此
T1911_.46.0095b29: 則究竟調伏究竟滿足。如是助道助究竟道。
T1911_.46.0095c01: 當知六度遍能調伏一切諸根也。大品云。
T1911_.46.0095c02: 施者受者財物不可得故。具足檀波羅蜜。亡
T1911_.46.0095c03: 三事無所著正當檀體。應是具足者。行於
T1911_.46.0095c04: 財法二施檀名具足。事理二圓。自他倶益
T1911_.46.0095c05: 故名具足。事則破其慳法而能捨財。理則
T1911_.46.0095c06: 破其慳心而能捨法。二破二捨體用具足
T1911_.46.0095c07: 名波羅蜜也。云何六度攝佛威儀。佛以十
T1911_.46.0095c08: 力無畏不共法等爲威儀。一心中修四道
T1911_.46.0095c09: 品名修佛威儀。證佛眼佛智名得佛威
T1911_.46.0095c10: 儀。今逐語便約道品明攝十力者。若四
T1911_.46.0095c11: 種道品即是四種四諦智決定因果。知生滅
T1911_.46.0095c12: 之集決受三界之苦斯有是處。生滅之集
T1911_.46.0095c13: 若至無餘涅槃斯無是處。若生滅之道能盡
T1911_.46.0095c14: 苦入涅槃斯有是處。生滅之道若至三界
T1911_.46.0095c15: 斯無是處。乃至無作之集通至變易斯有是
T1911_.46.0095c16: 處。若通至無上涅槃無有是處。若無作道
T1911_.46.0095c17: 滅通至一切種智斯有是處。若通至二乘
T1911_.46.0095c18: 無有是處。是四因果一心中知決判明斷。
T1911_.46.0095c19: 名是處非處力。故如來於佛法中作師子
T1911_.46.0095c20: 吼。獨我法中有四沙門果。即此義也。業報智
T1911_.46.0095c21: 力者。知四種集是知業。知苦是知報。道滅
T1911_.46.0095c22: 亦爾。分別四種業報淺深不謬。是二力也。
T1911_.46.0095c23: 知禪定力者。四種道諦中八定。分別深淺
T1911_.46.0095c24: 照了不差。是三力也。知根欲性力者。知過
T1911_.46.0095c25: 去苦集不同名根力。知現在苦集樂欲不
T1911_.46.0095c26: 同名欲力。知未來苦集得失不同名性力。
T1911_.46.0095c27: 是四五六力也。知至處道力者。知四道諦所
T1911_.46.0095c28: 至之處。是七力也。知宿命天眼力者。照過去
T1911_.46.0095c29: 一世多世種性好惡壽命長短。名宿命力。照
T1911_.46.0096a01: 未來生處好醜。名天眼力。是名八九力也。
T1911_.46.0096a02: 漏盡力者。四種滅諦所證無漏心慧等解脱
T1911_.46.0096a03: 也。是一法門而有四種者。如王密語智臣
T1911_.46.0096a04: 解意。佛説十力赴四種機。不令小者謗
T1911_.46.0096a05: 大傷其功徳。不令大者得小抑其善根。彼
T1911_.46.0096a06: 彼獨聞各各獲利。無謀權巧故號能仁。菩薩
T1911_.46.0096a07: 智臣深解密語。知意在三藏即問生滅。鄭
T1911_.46.0096a08: 重諮詢令有縁疾悟。乃至知意在圓。或頌
T1911_.46.0096a09: 無作或問無作。令他得解。一音殊唱萬聽
T1911_.46.0096a10: 咸悦。口密無邊義不可盡。上作四釋何足
T1911_.46.0096a11: 致疑耶。問。十力是佛威儀。初心云何能學
T1911_.46.0096a12: 云何能得。答。大論云。菩薩行般若十力無
T1911_.46.0096a13: 畏不應住。若佛於佛法無有過失是則應
T1911_.46.0096a14: 住。若菩薩無佛法何所論住。釋云。菩薩
T1911_.46.0096a15: 修佛功徳多生重著。破此重心故言不應
T1911_.46.0096a16: 住。又菩薩分得十力無畏。既未究竟故不
T1911_.46.0096a17: 應住。若爾。前雖修而未得。後語入位何
T1911_.46.0096a18: 關初心。若依華嚴十住品云。菩薩因初發
T1911_.46.0096a19: 心得十力分正念天子問法慧云。初心大
T1911_.46.0096a20: 士修十力方便。云何知家非家出家學道。云
T1911_.46.0096a21: 何方便修習梵行具十住道速成菩提。答
T1911_.46.0096a22: 云。菩薩先當分別十種之法。謂三業及佛
T1911_.46.0096a23: 法僧戒。若身是梵行。梵行渾濁八萬戸蟲。若
T1911_.46.0096a24: 身業是梵行。四儀顧眄擧足下足。若口是梵
T1911_.46.0096a25: 行。音聲觸心脣齒舌動。若口業是梵行。則是
T1911_.46.0096a26: 語言。乃至戒是梵行。戒場。十衆問清淨。戒
T1911_.46.0096a27: 師白四羯磨剃髮乞食等。皆非梵行。梵行
T1911_.46.0096a28: 爲在何處。誰有梵行。三世平等猶如虚空。
T1911_.46.0096a29: 是名方便。又更修習増上十法。所謂十力甚
T1911_.46.0096b01: 深無量。如是觀者。疾得一切諸佛功徳。初
T1911_.46.0096b02: 發心時便成正覺。知一切法眞實之性具
T1911_.46.0096b03: 足慧身。不由他悟。如此明文豈非初心修
T1911_.46.0096b04: 證十力。又地持云。菩薩知如來藏。聞思前行
T1911_.46.0096b05: 修自性禪。得入一切禪。一切禪有三種。一
T1911_.46.0096b06: 現法樂。現法樂故稱歡喜地。二出生十力種
T1911_.46.0096b07: 性三摩跋提及二乘除入。三利益衆生禪也。
T1911_.46.0096b08: 十住名聞慧。十行名思慧。此聞思前以修
T1911_.46.0096b09: 自性。入一切禪得具三法。豈非初心有修
T1911_.46.0096b10: 有證。三據明矣。道品六度及佛十力宛轉相
T1911_.46.0096b11: 攝。皆如上説。若修道品六度。即是修佛十
T1911_.46.0096b12: 力。若調伏諸根滿足六度。即是滿足十力
T1911_.46.0096b13: 住佛威儀無異也。十住毘婆沙云。力名扶
T1911_.46.0096b14: 助氣力不可窮盡。地持云。得勝堪能名爲
T1911_.46.0096b15: 力。於十處悉如實離虚妄勝於魔。自行
T1911_.46.0096b16: 故名得勝。能以方便利益衆生故言堪能。
T1911_.46.0096b17: 然佛力無量。何止言十。實是一智縁十事
T1911_.46.0096b18: 故言十。此十化衆生足。擧十餘亦可知。殃
T1911_.46.0096b19: 掘云。十力是聲聞宗非摩訶衍。大乘有無量
T1911_.46.0096b20: 力。此二釋彌顯四種十力意。云何道品攝四
T1911_.46.0096b21: 無所畏。一切智無畏者。即是備知四種苦諦。
T1911_.46.0096b22: 爲他分別明示過患。決定師子吼無微畏
T1911_.46.0096b23: 相。無能難言是法非法。障道無畏者。四種
T1911_.46.0096b24: 集諦障四道滅。決定師子吼無微畏相。無
T1911_.46.0096b25: 能難言此非障道。盡苦道無畏者。四種道諦
T1911_.46.0096b26: 能行是道。得盡苦出世間。決定師子吼無
T1911_.46.0096b27: 微畏相。無漏無畏者。即四種滅諦各有所
T1911_.46.0096b28: 證各有所滅。決定師子吼無微畏相。道品
T1911_.46.0096b29: 無畏宛轉相攝。若修道品六度。即是修無
T1911_.46.0096c01: 畏住佛威儀也。大論云。内心具足名爲力。
T1911_.46.0096c02: 外用無怯名無畏。十住毘婆沙云。一法名
T1911_.46.0096c03: 無畏云何言四。於四事中無疑故名四。佛
T1911_.46.0096c04: 應於一切法無畏。云何但四。擧大要開
T1911_.46.0096c05: 事端。餘亦無畏也。攝十八不共法者。初身
T1911_.46.0096c06: 口無失。此二。是四種道品正業語命也。得供
T1911_.46.0096c07: 不高逢毀不下名無不定心。四威儀恒在
T1911_.46.0096c08: 定。名無不知已捨。此二法。是四種道品中
T1911_.46.0096c09: 八種定也。修身戒心慧不可盡。名欲無減。
T1911_.46.0096c10: 慈悲度人安住寂滅不増不減。名精進無
T1911_.46.0096c11: 減。無量劫爲切一衆生受苦。不疲不厭。名
T1911_.46.0096c12: 念無減。此三法。是四種道品中八種精進也。
T1911_.46.0096c13: 常照三世衆生心。不須更觀而爲説法不
T1911_.46.0096c14: 失先念。名慧無減。憶三世事不忘。名解
T1911_.46.0096c15: 脱無減。自然覺悟不同二乘。名解脱知見
T1911_.46.0096c16: 無減。一切身業智慧爲本。得無礙智説不
T1911_.46.0096c17: 可盡。名身業共智慧行。口意共智慧亦如
T1911_.46.0096c18: 是。凡十一法是四種道品中十種之慧。結成
T1911_.46.0096c19: 攝法意如上説。攝四無礙智者。法無礙是
T1911_.46.0096c20: 四種四諦名字之法。名字從心分別。若無心
T1911_.46.0096c21: 者誰爲作名。既達一心無量心。亦知一名
T1911_.46.0096c22: 無量名。名不可盡。是名法無礙。義無礙者。
T1911_.46.0096c23: 諸法諸名皆歸一義。所謂如實義名義無礙。
T1911_.46.0096c24: 辭無礙者。十法界衆生言辭不同皆悉解了。
T1911_.46.0096c25: 十界音辭入一音辭。知一界即解十界無
T1911_.46.0096c26: 有罣礙。名辭無礙。又法是四諦法門。義是

T1911_.46.0096c27:

四種道諦。辭是四種苦諦

云云

樂説無礙者。

T1911_.46.0096c28: 以四種四諦巧赴機縁。旋轉交絡説不可
T1911_.46.0096c29: 盡。令他樂聞。於一字中説一切字。一切
T1911_.46.0097a01: 義赴一切音。當其根性各沾利益。結攝意
T1911_.46.0097a02: 如上説。攝六通者。眼耳如意三通。如調伏
T1911_.46.0097a03: 諸根中説。他心宿命漏盡如十力中説。攝三
T1911_.46.0097a04: 明者如六通中説。攝四攝者。若布施攝
T1911_.46.0097a05: 即四種道品中除捨覺分也。愛語即四種道
T1911_.46.0097a06: 品中正業語命也。利行同事即四種道品八

T1911_.46.0097a07:

定。定有神力故能利行同事

云云

。攝陀羅尼

T1911_.46.0097a08: 者。持諸善法如完器盛水。遮諸惡法如
T1911_.46.0097a09: 棘援防果。即是四種道品中四正勤。勤遮二
T1911_.46.0097a10: 惡勤生二善。故十住毘婆沙偈云
T1911_.46.0097a11:     斷已生惡法猶如除毒蛇
T1911_.46.0097a12:     斷未生惡法如預防流水
T1911_.46.0097a13:     増長已生善如漑甘果栽
T1911_.46.0097a14:     未生善爲生如鑚木出火
T1911_.46.0097a15: 攝三十二相者。婆沙云。阿毘曇相品中一一
T1911_.46.0097a16: 相三種分別。謂相體相業相果也。大論云。
T1911_.46.0097a17: 百劫種三十二相。即其義也。還用三藏道品
T1911_.46.0097a18: 六度望之。終不出施戒慧等。文煩不委攝
T1911_.46.0097a19: 意可知。若通教相體業果者。不同上也。若
T1911_.46.0097a20: 以相求佛轉輪聖王即是如來。是人行邪
T1911_.46.0097a21: 道。佛説三十二相即非三十二相。一一悉用
T1911_.46.0097a22: 空心蕩淨。與空相應乃名爲相也。毘婆沙
T1911_.46.0097a23: 亦云。菩薩一心修習三十二相業。皆以慧爲
T1911_.46.0097a24: 本。即空慧也。若爾。三十二相皆爲道品十
T1911_.46.0097a25: 慧及智度所攝。即通教意也。復次前兩道品
T1911_.46.0097a26: 教門明因得修相業論果得有相體。但此
T1911_.46.0097a27: 相小勝輪王魔能化作。故非奇特。入無餘
T1911_.46.0097a28: 涅槃相則永滅。譬如得銅不能照面二乘
T1911_.46.0097a29: 共三藏佛倶得眞。無法界像。當知前兩道
T1911_.46.0097b01: 品非修相法。若後兩道品是修相法。法華
T1911_.46.0097b02: 云。深達罪福相遍照於十方。微妙淨法身
T1911_.46.0097b03: 具相三十二。若證中道。中道即具此相。如
T1911_.46.0097b04: 法華中二乘開示悟入妙會中道。即與八相
T1911_.46.0097b05: 佛記。譬如得鏡萬像必形。大乘得中靡所
T1911_.46.0097b06: 不現。法身相者。名爲眞相。淨名云。已捨世
T1911_.46.0097b07: 間所有相好。輪王魔羅世相嚴身皆是虚
T1911_.46.0097b08: 妄。故言已捨。中道明鏡本無諸相。無相而
T1911_.46.0097b09: 相者妍醜由彼。多少住縁。普現色身即眞
T1911_.46.0097b10: 相也。無量壽觀云。何彌陀佛八萬四千相。
T1911_.46.0097b11: 一一相八萬四千好。薩遮華嚴皆云。相爲大
T1911_.46.0097b12: 相海好爲小相海。既言相海豈局三十二
T1911_.46.0097b13: 耶。爲縁不同多少在彼。此眞實之相爲別
T1911_.46.0097b14: 圓兩道品所攝。義自可知。不能委記。當知
T1911_.46.0097b15: 六度助道攝諸善法無量無邊。擧上十二
T1911_.46.0097b16: 條以示義端。知餘亦攝。助道尚爾何況正

T1911_.46.0097b17:

道

云云

○第八明次位者。夫眞似二位有解

T1911_.46.0097b18: 脱知見朱紫分明。終不謬。謂未得謂得。計
T1911_.46.0097b19: 四善根以爲初果。初果爲無學。自知所斷
T1911_.46.0097b20: 證未斷證。雖四門名位有殊。斷及諦理孱
T1911_.46.0097b21: 然不異。二乘多論一生斷結時節既促。教
T1911_.46.0097b22: 門所明大同小異。不過迭動。菩薩教門非
T1911_.46.0097b23: 但時長行遠智斷亦別。徑路乃殊歸途一也。
T1911_.46.0097b24: 六度初僧祇未知作佛。二僧祇知而不説。
T1911_.46.0097b25: 三僧祇自知亦説。百劫種大人相具五功
T1911_.46.0097b26: 徳。名不退地。皆似位也。坐道場成佛方名
T1911_.46.0097b27: 眞位。此教初淺尚有次位。豈有凡夫造心即
T1911_.46.0097b28: 言上位。此非増上慢推與誰乎。通教二乘
T1911_.46.0097b29: 眞似之位。智異三藏。斷位不殊。若菩薩位

T1911_.46.0097c01:

條然不同。簡名義通別如法華玄

云云

。別教

T1911_.46.0097c02: 惑斷智位。二乘聾唖非其境界。故名爲別。
T1911_.46.0097c03: 一往望攝論華嚴所明地位。即是其義。但
T1911_.46.0097c04: 別義多途赴機異説。横則四門不同。竪則
T1911_.46.0097c05: 階降深淺。不可定執一經而相是非。又菩
T1911_.46.0097c06: 薩或造通論釋經。或造別論釋經。如龍
T1911_.46.0097c07: 樹作千部論。天親及諸菩薩論復何量。度此
T1911_.46.0097c08: 者少。那得苦專一意非撥餘門。若苟且抑
T1911_.46.0097c09: 揚失佛方便自招毀損。欲望通途翻成哽
T1911_.46.0097c10: 塞。今明別位四門異説種種不同。雖阡陌
T1911_.46.0097c11: 經緯其致一也。此方雖未有多論而前四
T1911_.46.0097c12: 門推之。若通教説種種位知其同是眞諦。
T1911_.46.0097c13: 別教説種種位。知其同是中道。經言。雖説
T1911_.46.0097c14: 種種道其實爲一乘。其所説法皆悉到於一
T1911_.46.0097c15: 切智地。得此意者狐疑易息鬪諍不生。上
T1911_.46.0097c16: 破思假中已略説諸位。若欲知者往彼尋

T1911_.46.0097c17:

看

云云

。又今有十意融通佛法。一明道理。

T1911_.46.0097c18: 寂絶亡離不可思議。即是四諦三二一無隨
T1911_.46.0097c19: 情智等。或開或合。若識此意權實道理冷然
T1911_.46.0097c20: 自照。二教門綱格匡骨盤峙。包括密露涇渭
T1911_.46.0097c21: 大小。即是漸頓不定祕密。藏通別圓。若得此
T1911_.46.0097c22: 意聲教開合化道可知。三經論矛盾言義相
T1911_.46.0097c23: 乖。不可以情通不可以博解。古來執諍
T1911_.46.0097c24: 連代不消。若得四悉檀意則結滯開融。懷
T1911_.46.0097c25: 抱瑣析拔擲自在。不惑此疑彼也。四若知
T1911_.46.0097c26: 謬執而生塞著。巧破盡淨。單複具足無言窮
T1911_.46.0097c27: 逐。能破如所破有何所得耶。五結正法門
T1911_.46.0097c28: 對當行位。修有方便證有階差。權實大小
T1911_.46.0097c29: 賢聖不濫。増上慢罪從何而生。六於一法
T1911_.46.0098a01: 門縱横無礙。綸緒次第亹亹成章。七開章科
T1911_.46.0098a02: 段。鉤鎖相承生起可愛。八帖釋經文婉轉
T1911_.46.0098a03: 繍媚。總用上諸方法隨語消釋。義順而文
T1911_.46.0098a04: 當。九翻譯梵漢。名數兼通使方言不壅。十
T1911_.46.0098a05: 一一句偈。如聞而修入心成觀。觀與經合。
T1911_.46.0098a06: 觀則有印。印心作觀非數他寶。唯翻譯名
T1911_.46.0098a07: 數未暇廣尋。九意不與世間文字法師共。
T1911_.46.0098a08: 亦不與事相禪師共。一種禪師唯有觀心
T1911_.46.0098a09: 一意。或淺或僞餘九全無。此非虚言。後賢有
T1911_.46.0098a10: 眼者當證知也。次位者十意之一也。若圓
T1911_.46.0098a11: 教次位者。於菩薩境中應廣分別。但彼證
T1911_.46.0098a12: 今修故須略辨。若四種三昧修習方便。通如
T1911_.46.0098a13: 上説。唯法華別約六時五悔重作方便。
T1911_.46.0098a14: 今就五悔明其位相。先知逆順十心而繋
T1911_.46.0098a15: 縁實相。是第一懺。常懺悔無不懺時。但心
T1911_.46.0098a16: 理微密觀用輕疎。黒惡覆障卒難開曉。重運
T1911_.46.0098a17: 身口助發意業。使疾相應更加五悔耳。懺
T1911_.46.0098a18: 名陳露先惡悔名改往修來。佛智遍照佛
T1911_.46.0098a19: 慈普攝。我以身口投佛足下。願世間眼證
T1911_.46.0098a20: 我懺悔。我無始無量遮佛道罪。無明所偪
T1911_.46.0098a21: 不識正眞。從三界繋動身口意起十惡
T1911_.46.0098a22: 罪。三寶六親四生五道。作不饒益事。破發
T1911_.46.0098a23: 三乘心人造五七逆。自作教他見作隨喜。
T1911_.46.0098a24: 應現生後受諸苦惱。如三世菩薩求佛道
T1911_.46.0098a25: 時懺悔。我亦如是。傷已昏沈無智慧眼。發
T1911_.46.0098a26: 是語時聲涙倶下。至誠眞實。五體投地如
T1911_.46.0098a27: 樹崩倒。摧折我人衆惡傾殄。是名懺悔。勸
T1911_.46.0098a28: 請者。名爲祈求。聲聞自度直懺己罪。菩薩
T1911_.46.0098a29: 愍衆故行道故須勸請。我今知罪尚不得
T1911_.46.0098b01: 脱。衆生不知歴劫流轉。我無力救請十方
T1911_.46.0098b02: 佛。佛愍衆生不簡巨細。必冀從願。大論

T1911_.46.0098b03:

明請不請

云云

。請轉法輪。謂勸示。證。令於

T1911_.46.0098b04: 四諦生眼智明覺。是名三轉。有人言。請説
T1911_.46.0098b05: 三乘名三轉。佛若説法衆生得涅槃證。設
T1911_.46.0098b06: 未得者且令受世間樂。佛若普許則一切得
T1911_.46.0098b07: 安。我預一切罪苦亦除。如遍請雨我有少
T1911_.46.0098b08: 田自霑甘潤。請住世者。夫命隨業得住。
T1911_.46.0098b09: 變化隨心得住心止化滅。我今請佛饒益
T1911_.46.0098b10: 衆生如大炬火。莫止變化之心。久住安隱
T1911_.46.0098b11: 度脱一切。是名勸請。隨喜者。名爲慶彼。佛
T1911_.46.0098b12: 既三轉法輪。衆生得三世利益。我助彼喜。
T1911_.46.0098b13: 又我應勸化令其生善。其善自生是故我
T1911_.46.0098b14: 喜。喜三世衆生福徳善。三世三乘無漏善。三
T1911_.46.0098b15: 世諸佛從初心至入滅一切諸善。我皆隨
T1911_.46.0098b16: 喜亦教他喜。如買賣香傍觀三人同熏。能
T1911_.46.0098b17: 化受化及隨喜者三善均等。觀衆生惑甚可
T1911_.46.0098b18: 悲傷。觀衆生善應大恭敬。心常不輕。深
T1911_.46.0098b19: 知衆生具正縁了。即雖未發會必應生。毒
T1911_.46.0098b20: 鼓遠近爲要當死。故敬之如佛。何者。未來
T1911_.46.0098b21: 諸世尊其數無有量也。此深是隨喜意也。法
T1911_.46.0098b22: 華隨喜法。大品隨喜人。人法互擧耳。迴向
T1911_.46.0098b23: 者。迴衆善向菩提。一切賢聖功徳廣大。我
T1911_.46.0098b24: 今隨喜福亦廣大。衆生無善我以善施。施
T1911_.46.0098b25: 衆生已正向菩提。如迴聲入角響聞則遠。
T1911_.46.0098b26: 迴向爲大利。正迴向者斷三界道滅諸戲
T1911_.46.0098b27: 論。乾煩惱泥滅棘刺林捨除重檐。不取不
T1911_.46.0098b28: 念不見不得。不分別能迴向者所迴向
T1911_.46.0098b29: 處。諸法皆妄想和合故有。一切法實不生。無
T1911_.46.0098c01: 已今當生無已今當滅。諸法如是。我順諸
T1911_.46.0098c02: 法隨喜迴向如三世諸佛所知所見所許。是
T1911_.46.0098c03: 名眞實正迴向。亦名最上具足大迴向。則不
T1911_.46.0098c04: 謗佛無過咎。無所繋無毒無失。何但迴
T1911_.46.0098c05: 向如此。前三後一亦然。毘婆沙云。罪應如
T1911_.46.0098c06: 是懺勸請隨喜福迴向於菩提。發願者誓
T1911_.46.0098c07: 也。如許人物若不分券物則不定。施衆
T1911_.46.0098c08: 生善若不要心。或恐退悔。加之以誓。又
T1911_.46.0098c09: 無誓願。如牛無御不知所趣。願來持行將
T1911_.46.0098c10: 至所在。亦名陀羅尼持善遮惡。如坯得
T1911_.46.0098c11: 火堪可盛物。二乘生盡故不須願。菩薩生
T1911_.46.0098c12: 生化物須總願別願。四弘是總願。法藏華嚴
T1911_.46.0098c13: 所説一一善行陀羅尼皆有別願。今於道場
T1911_.46.0098c14: 日夜六時行此懺悔。破大惡業罪。勸請破
T1911_.46.0098c15: 謗法罪。隨喜破嫉妬罪。迴向破爲諸有罪。
T1911_.46.0098c16: 順空無相願。所得功徳不可限量。譬算校
T1911_.46.0098c17: 計亦不能説。若能勤行五悔方便助開觀
T1911_.46.0098c18: 門。一心三諦豁爾開明。如臨淨鏡遍了諸
T1911_.46.0098c19: 色。於一念中圓解成就。不加功力任運分
T1911_.46.0098c20: 明。正信堅固無能移動。此名深信隨喜心
T1911_.46.0098c21: 即初品弟子位也。分別功徳品云。其有衆生
T1911_.46.0098c22: 聞佛壽長遠。乃至能生一念信解。所得功
T1911_.46.0098c23: 徳不可限量。能起如來無上之慧。若聞是
T1911_.46.0098c24: 經而不毀呰起隨喜心。當知已爲深信解
T1911_.46.0098c25: 相。即初品文也。又以圓解觀心修行五悔
T1911_.46.0098c26: 更加讀誦。善言妙義與心相會。如膏助火。
T1911_.46.0098c27: 是時心觀益明名第二品也。文云。何況讀誦
T1911_.46.0098c28: 受持之者。斯人則爲頂戴如來。又以増品
T1911_.46.0098c29: 勝心修行五悔。更加説法轉其内解導利
T1911_.46.0099a01: 前人。以曠濟故化功歸己。心更一轉倍勝
T1911_.46.0099a02: 於前。名第三品也。文云。若有受持讀誦爲
T1911_.46.0099a03: 他人説。自書教人書供養經卷。不須復起
T1911_.46.0099a04: 塔寺供養衆僧。又以増進心修行五悔兼
T1911_.46.0099a05: 修六度。福徳力故倍助觀心更一重深進。
T1911_.46.0099a06: 名第四品也。文云。況復有人能持是經兼
T1911_.46.0099a07: 行六度。其徳最勝無量無邊。譬如虚空至
T1911_.46.0099a08: 一切種智。又以此心修行五悔正修六度。
T1911_.46.0099a09: 自行化他事理具足。心觀無礙轉勝於前不
T1911_.46.0099a10: 可比喩。名第五品也。文云。能爲他人種
T1911_.46.0099a11: 種解説。清淨持戒忍辱無瞋。常貴坐禪。
T1911_.46.0099a12: 精進勇猛。利根智慧。當知是人已趣道場
T1911_.46.0099a13: 近三菩提。若爾。五品之位在十信前。若依
T1911_.46.0099a14: 普賢觀。即以五品爲十信五心。但佛意難

T1911_.46.0099a15:

知赴機異説。借此開解何勞苦諍

云云

。復次

T1911_.46.0099a16: 今此一章是觀陰界入境。須約陰入而判
T1911_.46.0099a17: 次位。所謂黒陰入界即三惡道位。白陰＊入
T1911_.46.0099a18: 界即三善道位。善方便陰＊入界即小乘似位。
T1911_.46.0099a19: 無漏陰界入即二乘眞位。變易陰界入即五
T1911_.46.0099a20: 種人位。法性常色常受想行識陰界入。即佛

T1911_.46.0099a21:

位

云云

。又假名五品既轉明淨豁入聞慧。通

T1911_.46.0099a22: 達無滯深信難動。即信心也。如此次第念
T1911_.46.0099a23: 進慧定陀羅尼戒護迴向願等十信具足。名
T1911_.46.0099a24: 六根清淨相似之位。四住已盡。仁王般若云。
T1911_.46.0099a25: 十善菩薩發大心。長別三界苦輪海。即此意
T1911_.46.0099a26: 也。次入初住。破無明見佛性。華嚴云。初發
T1911_.46.0099a27: 心時便成正覺。眞實之性不由他悟。即此
T1911_.46.0099a28: 意也。如是次第四十二位。究竟妙覺無有
T1911_.46.0099a29: 叨濫。是名知次位○第九安忍者。能忍成
T1911_.46.0099b01: 道事不動亦不退。是心名薩埵。始觀陰界
T1911_.46.0099b02: 至識次位。八法障轉慧開或未入品。或入
T1911_.46.0099b03: 初品神智爽利。若鋒刃飛霜觸物斯斷。初
T1911_.46.0099b04: 心聰叡有逾於此。本不聽學能解經論。覽
T1911_.46.0099b05: 他義疏洞識宗途。欲釋一條辯不可盡。
T1911_.46.0099b06: 若懷寶藏璧蘊解匿名。密勤精進必得入
T1911_.46.0099b07: 品。或進深品志念堅固。無能移易彌爲勝
T1911_.46.0099b08: 術。但錐不處嚢難覆易露。或見講者不稱
T1911_.46.0099b09: 理。或見行道者不當轍。慈悲示語即被圍
T1911_.46.0099b10: 繞。凡令講説或勸爲衆生。内痒外動。即
T1911_.46.0099b11: 説一兩句法。或示一兩節禪。初對一人馳
T1911_.46.0099b12: 傳漸廣則不得止。初謂有益。益他蓋微廢
T1911_.46.0099b13: 損自行。非唯品秩不進障道還興。象子力微
T1911_.46.0099b14: 身沒刀箭。掬湯投氷翻添氷聚。毘婆沙云
T1911_.46.0099b15: 破敗菩薩也。昔鄴洛禪師名播河海。往則四
T1911_.46.0099b16: 方雲仰。去則千百成群。隱隱轟轟亦有何
T1911_.46.0099b17: 益利。臨終皆悔。武津歎曰。一生望入銅輪。
T1911_.46.0099b18: 領衆太早所求不克。著願文云。擇擇擇擇。
T1911_.46.0099b19: 高勝垂軌可以鏡焉。修行至此審自斟酌。
T1911_.46.0099b20: 智力強盛須廣利益。如大象押群。若其不
T1911_.46.0099b21: 然且當安忍深修三昧。行成力著爲化不
T1911_.46.0099b22: 晩。大論云。菩薩以度人爲事。云何深山自
T1911_.46.0099b23: 善。答曰。如服藥將身體康復業。身雖遠
T1911_.46.0099b24: 離心不遠離。若至六根清淨。名初依人。有
T1911_.46.0099b25: 所説法亦可信受。一音遍滿聞者歡喜。是
T1911_.46.0099b26: 化他位也。若此時不出強軟兩賊無如之何。
T1911_.46.0099b27: 自行轉成於他有辦。大象捍挌刀箭無施。
T1911_.46.0099b28: 日光照世長氷自冶。此即安忍之力焉。若被
T1911_.46.0099b29: 名譽羅 &MT02061;

。利養毛繩眷屬集樹。妨蠹内侵枝
T1911_.46.0099c01: 葉外盡者。當早推之莫受莫著。推若不去
T1911_.46.0099c02: 翻被黏繋者。當縮徳露玭揚狂隱實。密
T1911_.46.0099c03: 覆金貝莫令盜見。若遁迹不脱當一擧
T1911_.46.0099c04: 萬里。絶域他方無相諳練。快得學道如求

T1911_.46.0099c05:

那跋摩

云云

。若名利眷屬從外來破。憶此三

T1911_.46.0099c06: 術齧齒忍耐。雖千萬請確乎難拔。讓哉隱
T1911_.46.0099c07: 哉去哉若煩惱業定見慢等從内來破者。亦
T1911_.46.0099c08: 憶三術。即空即假即中。設使屠粉肌肉心
T1911_.46.0099c09: 不動散。大地鎭壓不爲重淪。毘嵐弗輕寒
T1911_.46.0099c10: 氷非冷猛炎寧熱。端心正觀那得薄證片
T1911_.46.0099c11: 禪即以爲喜。纔見少惡即以爲憂。坯器易
T1911_.46.0099c12: 堆菴華難實。大品云。無量人發菩提心多
T1911_.46.0099c13: 墮二乘地。爲辦大事彌須安忍。若得此
T1911_.46.0099c14: 意不須九境。若未了者當更廣明○第十
T1911_.46.0099c15: 無法愛者。行上九事過内外障。應得入
T1911_.46.0099c16: 眞。而不入者。以法愛住著而不得前。毘
T1911_.46.0099c17: 曇云。煖法猶退。五根若立上忍發眞。則不
T1911_.46.0099c18: 論退。頂法若生愛心應入不入退爲四重
T1911_.46.0099c19: 五逆。通別皆有頂墮之義。既不入位又不
T1911_.46.0099c20: 墮二乘。大論云。三三昧是似道位。未發眞
T1911_.46.0099c21: 時喜有法愛。名爲頂墮。今人行道萬不至
T1911_.46.0099c22: 此。至此善自防護。此位無内外障唯有法
T1911_.46.0099c23: 愛。法愛難斷。若有稽留此非小事。譬如同
T1911_.46.0099c24: 帆一去一停。停即住著。又雖不著沙亦不
T1911_.46.0099c25: 著岸。風息故住。不著沙喩無内障。岸喩
T1911_.46.0099c26: 外障。而生法愛無住風息。不進不退名爲
T1911_.46.0099c27: 頂墮。若破法愛。入三解脱發眞中道。所有
T1911_.46.0099c28: 慧身不由他悟。自然流入薩婆若海住無
T1911_.46.0099c29: 生忍。亦名寂滅忍。以首楞嚴遊戲神通具
T1911_.46.0100a01: 大智慧。如大海水。所有功徳唯佛能知。今止
T1911_.46.0100a02: 觀進趣方便齊此而已。入住功徳今無所論
T1911_.46.0100a03: 後當重辨○是十種法名大乘觀。學是乘
T1911_.46.0100a04: 者名摩訶衍。云何大乘。如法華云。各賜諸
T1911_.46.0100a05: 子等一大車。其車高廣衆寶莊校。周匝欄楯
T1911_.46.0100a06: 四面懸鈴。又於其上張設幰蓋。亦以珍奇
T1911_.46.0100a07: 雜寶而嚴飾之。寶繩交絡垂諸華纓。重敷
T1911_.46.0100a08: 綩莚安置丹枕。駕以白牛肥莊多力。膚色
T1911_.46.0100a09: 充潔形體姝好。有大筋力行歩平正其疾如
T1911_.46.0100a10: 風。又多僕從而侍衞之。止觀大乘亦如是。
T1911_.46.0100a11: 觀念念心無非法性實相。是名等一大車。
T1911_.46.0100a12: 於一一心即空即假即中。是名各賜大車。
T1911_.46.0100a13: 徹三諦之源名爲高。收十法界名爲廣。無
T1911_.46.0100a14: 量道品名衆寶莊校。四勤遮惡持善。又願
T1911_.46.0100a15: 來持行。釘鑷牢固名周匝欄楯。法義辭辯宣
T1911_.46.0100a16: 暢開覺名四面懸鈴。慈悲普覆無有遺限
T1911_.46.0100a17: 名張設幰蓋。道品所攝十力無畏。十八不共
T1911_.46.0100a18: 之法不與他共。名珍奇嚴飾。四弘誓願要
T1911_.46.0100a19: 心不退。名寶繩交絡。四攝攝物物無不
T1911_.46.0100a20: 悦。名垂諸華纓。諸禪三昧起六神通。名重
T1911_.46.0100a21: 敷綩莚。四門歸宗休息諸行。名安置丹枕。
T1911_.46.0100a22: 四念處慧破除八倒之黒。名駕以白牛。四正
T1911_.46.0100a23: 勤増長二善。名肥壯多力。遮斷二惡二惡
T1911_.46.0100a24: 盡淨。故言膚色充潔。四如意足四辯自在。
T1911_.46.0100a25: 名形體姝好。五根盤固不可移動。名爲筋。
T1911_.46.0100a26: 五力増長遮諸惡法。名爲力。七覺簡擇名
T1911_.46.0100a27: 爲行歩。八道安隱名爲平正。對治助道廣
T1911_.46.0100a28: 攝諸法。名又多僕從而侍衞之。破法愛無
T1911_.46.0100a29: 明入薩婆若海發眞速疾。名其疾如風。運
T1911_.46.0100b01: 載諸子嬉戲快樂。此大乘觀法門具度與彼
T1911_.46.0100b02: 經合。故名大乘觀也。復次一切法悉一乘
T1911_.46.0100b03: 故。夫有心者無不具足。如此妙法是名理
T1911_.46.0100b04: 乘。如來不説則不能知。以聞教歡喜頂受。
T1911_.46.0100b05: 即名字乘。因聞名故依教修行入五品位。
T1911_.46.0100b06: 名觀行乘。得六根清淨。名相似乘。從三界
T1911_.46.0100b07: 出到薩婆若中住。是亦不住。若入初住乃
T1911_.46.0100b08: 至十住得眞實乘遊於東方。十行遊南方。
T1911_.46.0100b09: 十向遊西方。十地遊北方。輪環無際得空
T1911_.46.0100b10: 而止。止於中央即妙覺。直至道場。是此意
T1911_.46.0100b11: 也。今人祇謂捨惡取空是大乘。此空尚不
T1911_.46.0100b12: 免六十二見單複之惡。何得動出爲乘。設
T1911_.46.0100b13: 借爲乘祇一禿乘無法門具度。正法大城金
T1911_.46.0100b14: 剛寶藏。具足無缺何所而無。豈容禿空而
T1911_.46.0100b15: 已。若但爾者乘邪見乘入險惡道。是壞驢

T1911_.46.0100b16:

車耳

云云

○端坐觀陰入如上説。歴縁對境

T1911_.46.0100b17: 觀陰界者。縁謂六作境謂六塵大論云。於
T1911_.46.0100b18: 縁生作者於塵生受者。如隨自意中説。若
T1911_.46.0100b19: 般舟常行。法華方等半行。或掃灑執作皆有
T1911_.46.0100b20: 行動。隨自意最多。若不於行中習觀。云何
T1911_.46.0100b21: 速與道理相應。略辨其相例前爲十。初所
T1911_.46.0100b22: 觀境者。若擧足下足足是色法。色由心運
T1911_.46.0100b23: 從此至彼。此心依色即是色陰。領受此行
T1911_.46.0100b24: 即受陰。於行計我即想陰。或善行惡行即行
T1911_.46.0100b25: 陰。行中之心即識陰。行塵對意則有界入。
T1911_.46.0100b26: 乃至眼色意法亦如是。是陰界入於擧下間
T1911_.46.0100b27: 悉皆具足。如此陰入即是無明與行縁合。
T1911_.46.0100b28: 生行中陰界入。陰界入不異無明。無明即
T1911_.46.0100b29: 是法性。法性即是法界。一切法趣行中是趣
T1911_.46.0100c01: 不過。一陰界入一切陰界入。一多不一不
T1911_.46.0100c02: 多不相妨礙。是名行中不思議境。達此境
T1911_.46.0100c03: 時與慈悲倶起傷己昏沈。無量劫來常爲
T1911_.46.0100c04: 陰入迷惑欺誑。今始覺知一切衆生悉是一
T1911_.46.0100c05: 乘。昏醉倒解甚可憐愍。誓破無明作衆依
T1911_.46.0100c06: 止。安心定慧而寂照之。心既得安遍破見
T1911_.46.0100c07: 思無知無明三諦之障。横竪皆盡。又善識通
T1911_.46.0100c08: 塞終不於中取藥成病。善知道品榮枯念
T1911_.46.0100c09: 處。雙樹中間入般涅槃。又善知行中對治六
T1911_.46.0100c10: 度助開涅槃門。深識次位知我此行未
T1911_.46.0100c11: 同上聖。慚愧進修無有休已。能於行中
T1911_.46.0100c12: 外降名利内伏三障。安忍不動。法愛滯著
T1911_.46.0100c13: 莫令頂墮。十法成就世入銅輪證無生忍。
T1911_.46.0100c14: 得一大車高廣嚴淨衆寶莊校。其疾如風嬉
T1911_.46.0100c15: 戲快樂。乘是寶乘直至道場。是約行縁作
T1911_.46.0100c16: 觀。治無明糠顯法性米。擧足下足道場中
T1911_.46.0100c17: 來具足佛法矣。例前可知。行縁既爾。住坐
T1911_.46.0100c18: 臥語。作例前可解。三三昧無臥法隨自意
T1911_.46.0100c19: 則有。昔國王於臥中悟辟支佛。當知臥中

T1911_.46.0100c20:

得有觀行

云云

。對境者。約眼計我言我能

T1911_.46.0100c21: 受。一塵有三。合十八受者。眼見色有五陰
T1911_.46.0100c22: 三界二入。例如上説。又彌勒相骨經云。一念
T1911_.46.0100c23: 見色有三百億五陰生滅。一一五陰即是衆
T1911_.46.0100c24: 生。若爾者。眼對色時何啻五陰三界二入。若
T1911_.46.0100c25: 如此觀眼色者。名爲減修非摩訶衍。若
T1911_.46.0100c26: 觀眼色於諸如來常。具足無減修。明識來
T1911_.46.0100c27: 入門者。眼色一念心起即是法界。具一切法。
T1911_.46.0100c28: 即空即假即中。四句求不可得故言即空。
T1911_.46.0100c29: 如彌勒相色一念三百億五陰生滅。乃至一
T1911_.46.0101a01: 地十地相色既爾。受想行識亦復如是。又外
T1911_.46.0101a02: 道打髑髏作聲。聽知生處知無量事。香味
T1911_.46.0101a03: 觸等亦復如是。故言即假。假不定假。空不
T1911_.46.0101a04: 定空。則非空非假。若眼一法非空非假。則
T1911_.46.0101a05: 一切法非空非假。猶如虚空有無永寂。亦
T1911_.46.0101a06: 如日月無幽不照。雖無空假雙照空假。
T1911_.46.0101a07: 照因縁麁色名肉眼。照因縁細色名天眼。
T1911_.46.0101a08: 照因縁色空名慧眼。照因縁色假名法眼。
T1911_.46.0101a09: 照因縁色中名佛眼。五眼一心中具者。非
T1911_.46.0101a10: 具凡夫膿血肉眼。亦非諸天所得天眼。亦
T1911_.46.0101a11: 非二乘沈空慧眼。亦非菩薩分別之眼。但
T1911_.46.0101a12: 以佛眼具有五力。如衆流入海失本名
T1911_.46.0101a13: 字。故佛問善吉云。如來有五眼不。答云。
T1911_.46.0101a14: 有。皆稱如來有。何關凡夫二乘眼耶。請觀
T1911_.46.0101a15: 音云。五眼具足成菩提。以三觀一心名無
T1911_.46.0101a16: 減修。以一眼具五力名明見來入門。亦是
T1911_.46.0101a17: 圓證也。於眼内外自在。眼入正受鼻三昧
T1911_.46.0101a18: 起。鼻入眼起。雖動而寂寂不妨動。雖寂而
T1911_.46.0101a19: 動動不妨寂。雖見不見不見而見。乃稱明
T1911_.46.0101a20: 見來入門也。問。佛具五眼應照五境。經云。
T1911_.46.0101a21: 我以五眼不見三聚衆生。狂愚無目而言
T1911_.46.0101a22: 見耶。又云。見色與盲等。既等於盲。那得
T1911_.46.0101a23: 見麁細色。答。五境皆冥實相。實相則不可
T1911_.46.0101a24: 見。不可見故喩之如盲。雖不可見見無
T1911_.46.0101a25: 減少。五眼洞徹諸境分明。雖言五照照何
T1911_.46.0101a26: 必有。雖言如盲盲何必無。淨名云。不來相
T1911_.46.0101a27: 而來。不見相而見。即此意也。是爲不思議
T1911_.46.0101a28: 境。我眼衆生眼無二無別。云何衆生不覺
T1911_.46.0101a29: 不知。即起慈悲誓當度脱。欲滿此願安
T1911_.46.0101b01: 心定慧。能以止觀遍破諸法。於眼色中明
T1911_.46.0101b02: 識通塞。不如蟲道。於眼陰中修四念處
T1911_.46.0101b03: 非淨非不淨。枯榮雙遣而入涅槃。學諸對
T1911_.46.0101b04: 治助開三脱明識六即不起叨濫我所觀
T1911_.46.0101b05: 眼雖具五眼。但是名字但是觀行。若漸見
T1911_.46.0101b06: 障外後見十方。如普賢觀。頓見大千如常
T1911_.46.0101b07: 不輕。漸頓兩見六根互用。我悉未階不應
T1911_.46.0101b08: 起慢漸愧勤行。若徳建名立。當忍内外障
T1911_.46.0101b09: 安若須彌。法愛不生則無留滯。其疾如風
T1911_.46.0101b10: 證眞實眼。乘一大車直至道場。若眼中得
T1911_.46.0101b11: 入多於眼中廣作佛事。常放金光照耀一
T1911_.46.0101b12: 切。淨名云。或有佛土以光明爲佛事眼色
T1911_.46.0101b13: 一受既爾。餘二受亦然。餘五根五塵十五受
T1911_.46.0101b14: 亦然。廣説如前。將前意度入六根用之。
T1911_.46.0101b15: 但令破煩惱去不拘常科。若從耳中得
T1911_.46.0101b16: 大車。多用音聲爲佛事。鼻中用香舌中用
T1911_.46.0101b17: 味。身中用天衣意中用寂滅。一根佛事互
T1911_.46.0101b18: 通諸根。方便利物時或不同。而令衆生得

T1911_.46.0101b19:

究竟樂

云云

。○若能如上勤而行之。於一生

T1911_.46.0101b20: 中必不空過。雖聞不用如黒蚖懷珠。何
T1911_.46.0101b21: 益於長蛇者乎。今以三譬譬於得失。匹夫
T1911_.46.0101b22: 隻勇修治一刀一箭。破一寇兩寇獲賜一
T1911_.46.0101b23: 金一銀。祿潤一妻一子。如此之人但利器
T1911_.46.0101b24: 械。負戟前驅以命博貨。何用廣知兵法耶。
T1911_.46.0101b25: 若欲爲國麹蘖舟楫鹽梅霖雨者。須善文
T1911_.46.0101b26: 武。計在帷帳折衝萬里。所學處深所破亦
T1911_.46.0101b27: 大。獲賞既重祿潤甚多。雖知而不用。用而
T1911_.46.0101b28: 屡北尚不能濟身澤豈及人乎。學禪觀者
T1911_.46.0101b29: 亦如是。唯知一法或止或觀擬破少惡寂
T1911_.46.0101c01: 心行道。得少禪定攝少眷屬。便以爲足。
T1911_.46.0101c02: 如匹夫鬪耳。欲作大禪師破大煩惱。顯
T1911_.46.0101c03: 無量善法。益無量縁。當學十法止觀洞達
T1911_.46.0101c04: 意趣。於六縁六受行用相應。煩惱卒起即便
T1911_.46.0101c05: 有觀。觀過惑表勇健難事解髻得珠。若
T1911_.46.0101c06: 解而不用用而不當。而反師惑心道安克
T1911_.46.0101c07: 乎。又如野巫唯解一術。方救一人獲一脯
T1911_.46.0101c08: 柈。何須學神農本草耶。欲爲大醫遍覽
T1911_.46.0101c09: 衆治廣療諸疾轉脈轉精數用數驗。恩救博
T1911_.46.0101c10: 也。學禪者亦如是。但專一法治惑即去。當
T1911_.46.0101c11: 時微益終非大途包括之意。亦不能破煩
T1911_.46.0101c12: 惱入無生忍。雖善醫藥不依方服。病豈
T1911_.46.0101c13: 差乎。讀誦止觀甚利。心不行用無生終不
T1911_.46.0101c14: 現前。又如學義止欲一問一答衒耀一時。
T1911_.46.0101c15: 何須廣尋經論。欲作法主當善異部。雖
T1911_.46.0101c16: 諳解處多。而不曾出衆。怯弱不任酬往。若
T1911_.46.0101c17: 無怯怖臨機百轉以無方之答。答縱横之
T1911_.46.0101c18: 問。是爲大法師。觀行人亦如是。觀行若明
T1911_.46.0101c19: 能歴縁對境觸處得用。若不如是。魔軍何
T1911_.46.0101c20: 由可破。煩惱重病何由可除。法性深義何由
T1911_.46.0101c21: 可顯。三事不辦區區困役。秖是生死凡夫。
T1911_.46.0101c22: 非爲學道方便也

T1911_.46.0101c23:

摩訶止觀卷第七

下

T1911_.46.0101c24:
T1911_.46.0101c25:
T1911_.46.0101c26:
T1911_.46.0101c27:
T1911_.46.0101c28:
T1911_.46.0101c29:

Footnote:

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