INBUDS
摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46
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T1911_.46.0131a01: 定慧入王三昧者。變名聖行。聖行所契安
T1911_.46.0131a02: 住諦理即名天行。天行有同體無縁慈即
T1911_.46.0131a03: 梵行單明悲同煩惱欲拔苦即病行。單明
T1911_.46.0131a04: 慈同小善欲與其樂即嬰兒行。以是五行
T1911_.46.0131a05: 生十功徳。乃至究竟成大涅槃。是名因禪
T1911_.46.0131a06: 生滅十法隱顯三諦。次第生出展轉増進
T1911_.46.0131a07: 攝成佛法。具在即中王三昧内。此乃思議之
T1911_.46.0131a08: 境非今所觀。不思議觀者。若發一念定心。
T1911_.46.0131a09: 或味或淨乃至神通。即知此心是無明法性
T1911_.46.0131a10: 法界。十界百法無量定亂一念具足。何以故。
T1911_.46.0131a11: 由迷法性故有一切散亂惡法。由解法性
T1911_.46.0131a12: 故有一切定法。定散既即無明無明亦即法
T1911_.46.0131a13: 性。迷解定散其性不二。微妙難思絶言語
T1911_.46.0131a14: 道。情想圖度徒自疲勞。豈是凡夫二乘境界。
T1911_.46.0131a15: 雖超越常情而不離群有。經言。一切衆生
T1911_.46.0131a16: 即滅盡定。雖即心名定而衆生未始是。而
T1911_.46.0131a17: 衆生未始非。何以故。若離衆生何處求定。
T1911_.46.0131a18: 故衆生未始非。若即衆生定非衆生。故衆
T1911_.46.0131a19: 生未始是。未是故不即不非故不離。不
T1911_.46.0131a20: 即不離妙在其中難量若空。唯佛與佛乃
T1911_.46.0131a21: 能究盡。一念禪定既爾。一切境界亦復如是。
T1911_.46.0131a22: 若如此觀豁得悟者。直聞是言煩惱病愈。
T1911_.46.0131a23: 不須下九法也。若觀未悟重起慈悲。此理
T1911_.46.0131a24: 寂靜而衆生起迷。無明戲論翳如來藏稠
T1911_.46.0131a25: 煩惱林。是故起悲拔根本重苦。又無明即法
T1911_.46.0131a26: 性煩惱即菩提。欲令衆生即事而眞。法身
T1911_.46.0131a27: 顯現。是故起慈與究竟樂。如是誓願清淨
T1911_.46.0131a28: 眞正。上求佛道下化衆生。不雜毒不偏
T1911_.46.0131a29: 邪無依倚離二邊。名發菩提心。此心發時
T1911_.46.0131b01: 豁然得悟。如快馬見鞭影即到正路。若
T1911_.46.0131b02: 不去者。當安心止觀善巧迴轉方便修習。
T1911_.46.0131b03: 或止或觀。若觀一念禪定二邊寂滅名體眞
T1911_.46.0131b04: 止。照法性淨無障無礙名即空觀。又觀禪
T1911_.46.0131b05: 心即空即假。雙照二諦而不動眞際。名隨
T1911_.46.0131b06: 縁止。通達藥病稱適當會。名即假觀。又深
T1911_.46.0131b07: 觀禪心。禪心即空即假即中無二無別。名
T1911_.46.0131b08: 無分別止。達於實相如來藏第一義諦。無二
T1911_.46.0131b09: 無別名即中觀。三止三觀在一念心。不前
T1911_.46.0131b10: 不後非一非異。爲破二邊名一名中。爲
T1911_.46.0131b11: 破偏著生滅名圓寂滅。爲破次第三止三
T1911_.46.0131b12: 觀名三觀一心。實無中圓一心定相。以此
T1911_.46.0131b14: 者。當知未發眞前皆是迷亂。以一心三觀
T1911_.46.0131b15: 遍破横竪一切迷亂。迷去慧發亂息定成。如
T1911_.46.0131b16: 其不悟即塞而不通。應當更觀。何者不通。
T1911_.46.0131b17: 何者不塞。若其不塞即應是通。如其不通。
T1911_.46.0131b18: 更須觀察知字非字識四諦得失。若不悟
T1911_.46.0131b19: 者。是不解調停道品。所以者何。一念禪心
T1911_.46.0131b20: 具十界五陰。諸陰即空破界内四倒成四
T1911_.46.0131b21: 枯。諸陰即假破界外四倒成四榮。諸陰即
T1911_.46.0131b22: 中非内非外非榮非枯。於其中間而般涅
T1911_.46.0131b23: 槃。如此四念開道品門。道品開三解脱門。
T1911_.46.0131b24: 入涅槃道定具足。何意不悟。當由過去障
T1911_.46.0131b25: 蔽現著禪味不能棄捨。今昔相扶共成慳
T1911_.46.0131b26: 蔽道何由發。當苦到懺悔捨身命財。捨味
T1911_.46.0131b27: 禪貪修於檀度助治慳障。又味著諸禪即
T1911_.46.0131b28: 破隨道戒乃至破具足戒。過現相扶共成
T1911_.46.0131b29: 破戒蔽。應苦到懺悔令事相謹絜助治尸
T1911_.46.0131c01: 障也。又如黒齒梵天尚自有瞋。今發事禪
T1911_.46.0131c02: 何意無瞋。又諸有禪定有非無生亦非
T1911_.46.0131c03: 寂滅。非二忍故任自是瞋。過現相扶共成
T1911_.46.0131c04: 瞋障。當苦到懺悔加修事慈助治忍障。又
T1911_.46.0131c05: 著禪味是放逸。癡所盲散動間雜。過現相
T1911_.46.0131c06: 扶共成懈怠。當苦到精進無間相續助治進
T1911_.46.0131c07: 障。又禪中所發業相惱亂禪心。不得湛一。
T1911_.46.0131c08: 若二乘但斷煩惱抵業而去不論斷業。菩
T1911_.46.0131c09: 薩斷煩惱受法性身。而諸法門有開不開。
T1911_.46.0131c10: 當知爲業所障。須苦到修諸善業。法性身
T1911_.46.0131c11: 尚爾。況生死身安得無業。修善助治定障。
T1911_.46.0131c12: 又味禪者全是不了無常生滅。況了味著不
T1911_.46.0131c13: 生不滅。過現相扶共成癡障。當苦到懺悔
T1911_.46.0131c14: 治事迷僻。是略明對治廣不可盡。行人觀
T1911_.46.0131c15: 法極至於此。若不悟者是大鈍根大遮障罪。
T1911_.46.0131c16: 恐因罪障更造過失。故重明下三種意耳。
T1911_.46.0131c17: 識次位内防増上慢。安忍外防八風。除法愛
T1911_.46.0131c18: 防頂墮。十法成就速入無生。得一大車遊
T1911_.46.0131c19: 於四方直至妙覺。破二十五有證王三昧。
T1911_.46.0131c22:
T1911_.46.0131c23:
T1911_.46.0131c24:
T1911_.46.0131c26: 隋天台智者大師説
T1911_.46.0131c27: 門人灌頂記
T1911_.46.0131c28: 第七觀諸見境者。非一曰諸。邪解稱見。又
T1911_.46.0131c29: 解知是見義。推理不當而偏見分明作決定
T1911_.46.0132a01: 解。名之爲見。夫聽學人誦得名相齊文作
T1911_.46.0132a02: 解。心眼不開全無理觀。據文者生無證者
T1911_.46.0132a03: 死。夫習禪人唯尚理觀觸處心融。闇於名
T1911_.46.0132a04: 相一句不識。誦文者守株情通者妙悟。兩
T1911_.46.0132a05: 家互闕論評皆失。若見解無滯名字又諳。以
T1911_.46.0132a06: 見解問他意無窮盡。如曲射繞鳥飛走失
T1911_.46.0132a07: 路。若解釋難問綽有餘工。如射太虚箭
T1911_.46.0132a08: 去無礙。當知非由學成必是見發。此見或
T1911_.46.0132a09: 因禪發或因聞發。例如無漏起時藉於信
T1911_.46.0132a10: 法聞思。因聞發者。本聽不多廣能轉悟。見
T1911_.46.0132a11: 解分明聰辯問答。因禪發者。初因心靜後
T1911_.46.0132a12: 觀轉明。翻轉自在有如妙達。南方習禪者寡
T1911_.46.0132a13: 發見人微。北方多有此事。盲瞑不識謂得
T1911_.46.0132a14: 眞道謂得陀羅尼。闇於知人高安地位。或
T1911_.46.0132a15: 時不信撥是狂惑。今言非狂非聖。夫鬼著
T1911_.46.0132a16: 能語鬼去則癡。其既不爾故知非狂。尋其
T1911_.46.0132a17: 故惑貪瞋尚在。約其新惑更増煩惱。八十
T1911_.46.0132a18: 八使繋縛浩然。故知非聖乃是見慧發耳。通
T1911_.46.0132a19: 論見發因聞因禪而多因禪。或禪已見發
T1911_.46.0132a20: 或禪見倶發。見已得禪又少兩義則多。例如
T1911_.46.0132a21: 諸禪通發無漏。而未到發者少。六地九地發
T1911_.46.0132a22: 者多。爲是義故次禪定境而論諸見也。若
T1911_.46.0132a23: 人見發利智根熟能自裁正。或尋經論勘知
T1911_.46.0132a24: 己過者。此人難得。若不能自正。遇善知識
T1911_.46.0132a25: 明示是非破其見心。此亦難得。故云眞法
T1911_.46.0132a26: 及説者聽衆難得故。既不自覺又不値師。
T1911_.46.0132a27: 邪畫日増生死月甚。如稠林曳曲木何得
T1911_.46.0132a28: 出期。今觀諸見境爲四。一明諸見人法。二
T1911_.46.0132a29: 明諸見發因縁。三明過失。四明止觀。第一
T1911_.46.0132b01: 明諸見人法又二。一邪人不同。二邪人執法
T1911_.46.0132b02: 不同。邪人不同又爲三。一佛法外外道。二附
T1911_.46.0132b03: 佛法外道。三學佛法成外道。一外外道。本
T1911_.46.0132b04: 源有三。一迦毘羅外道此翻黄頭。計因中
T1911_.46.0132b05: 有果。二漚樓僧佉此翻休睺。計因中無果。
T1911_.46.0132b06: 三勒沙婆此翻苦行。計因中亦有果亦無
T1911_.46.0132b07: 果。又入大乘論云。迦毘羅所説有計一過。
T1911_.46.0132b08: 作者與作一。相與相者一。分與有分一。如
T1911_.46.0132b09: 是等名爲計一。優樓僧佉計異。迦羅鳩馱
T1911_.46.0132b10: 計一異。若提子計非一非異。一切外道及摩
T1911_.46.0132b11: 迦羅等計異。皆不離此四。從三四外道派
T1911_.46.0132b12: 出枝流。至佛出時有六大師。所謂富蘭那
T1911_.46.0132b13: 迦葉。迦葉姓也。計不生不滅。末伽梨拘
梨
T1911_.46.0132b14: 子計衆生苦樂無有因縁自然而爾。刪闍
T1911_.46.0132b15: 夜毘羅胝子計衆生時熟得道八萬劫到。縷
T1911_.46.0132b16: 丸數極。阿耆多翅舍欽婆羅。欽婆羅麁衣也。
T1911_.46.0132b17: 計罪報之苦以投巖拔髮代之。迦羅鳩馱
T1911_.46.0132b18: 迦旃延計亦有亦無。尼揵陀若提子計業所
T1911_.46.0132b19: 作定不可改。此出羅什疏。名與大經同所
T1911_.46.0132b20: 計三同三異。或翻誤或別有意。今所未詳。
T1911_.46.0132b21: 而大體祖承迦毘羅等。依本爲三。或可爲
T1911_.46.0132b22: 四謂四見也。二附佛法外道者起自犢子。
T1911_.46.0132b23: 方廣自以聰明讀佛經書而生一見。附。佛
T1911_.46.0132b24: 法起故得此名。犢子讀舍利弗毘曇自制
T1911_.46.0132b25: 別義言。我在四句外第五不可説藏中。云何
T1911_.46.0132b26: 四句。外道計色即是我。離色有我。色中有
T1911_.46.0132b27: 我。我中有色。四陰亦如是。合二十身見。大
T1911_.46.0132b28: 論云。破二十身見成須陀洹即此義也。今
T1911_.46.0132b29: 犢子計我異於六師。復非佛法諸論皆推
T1911_.46.0132c01: 不受。便是附佛法邪人法也。或云。三世及
T1911_.46.0132c02: 無爲法爲四句也。又方廣道人自以聰明
T1911_.46.0132c03: 讀佛十喩。自作義云。不生不滅如幻如化空
T1911_.46.0132c04: 幻爲宗。龍樹斥云。非佛法方廣所作。亦是
T1911_.46.0132c05: 邪人法也。三學佛法成外道。執佛教門而
T1911_.46.0132c06: 生煩惱不得入理。大論云。若不得般若
T1911_.46.0132c07: 方便入阿毘曇。即墮有中。入空即墮無中。
T1911_.46.0132c08: 入昆勒墮亦有亦無中。中論云。執非有非
T1911_.46.0132c09: 無名愚癡論。倒執正法還成邪人法也。若
T1911_.46.0132c10: 學摩訶衍四門即失般若意。爲邪火所燒
T1911_.46.0132c11: 還成邪人法。故百論正破外外道。今大乘論
T1911_.46.0132c12: 師炎破毘曇成實謂是計有無外道。然成
T1911_.46.0132c13: 論云。三藏中實義空是。此乃似無意。又同
T1911_.46.0132c14: 百家之是異百家之非。捉義出沒又似因
T1911_.46.0132c15: 中亦有果亦無果意。又似昆勒意。當時論起。
T1911_.46.0132c16: 人皆得道。今時執者乃是人失何關法非。此
T1911_.46.0132c17: 應從容不可雷同迦毘羅等。若以大破小
T1911_.46.0132c18: 如淨名所斥。取其不見中理與外道同。
T1911_.46.0132c19: 非是奪其方便之意。二明邪人執法不同
T1911_.46.0132c20: 者關中疏云。一師各有三種法。一得一切智
T1911_.46.0132c21: 法。二得神通法。三得韋陀法。一切智者。各
T1911_.46.0132c22: 於所計生一種見。解心明利將此見智通
T1911_.46.0132c23: 一切法。故名一切智外道。神通法者。發得
T1911_.46.0132c24: 五通變城爲鹵。轉釋爲羊。停河在耳捫
T1911_.46.0132c25: 摸日月。此名神通外道。韋陀法者。世間文字
T1911_.46.0132c26: 星醫兵貨悉能解知。是爲韋陀外道。一師則
T1911_.46.0132c27: 有三種得法不同也。犢子方廣亦如是。若
T1911_.46.0132c28: 望執佛法邪約三藏四門。一門有三。一直
T1911_.46.0132c29: 發理解智性生見。二得諸神通。三解四阿
T1911_.46.0133a01: 含文字。如是四門則有十二種得法不同
T1911_.46.0133a02: 也。若得意者。一一門中初有三種念處。一
T1911_.46.0133a03: 性念處。二共念處。三縁念處。性是直縁諦
T1911_.46.0133a04: 理。共是事理合修。縁是遍縁一切境法。亦是
T1911_.46.0133a05: 縁三藏教法。後證果時成三種解脱。慧解
T1911_.46.0133a06: 脱倶解脱無疑解脱。故結集法藏時選取千
T1911_.46.0133a07: 人。悉用無疑解脱遍解内外經書。擬降外
T1911_.46.0133a08: 敵。毘曇婆沙云。煩惱障解脱禪定障解脱。一
T1911_.46.0133a09: 切法障解脱慧解脱人得初解脱。共解脱人
T1911_.46.0133a10: 得第二解脱。唯佛得第三解脱。總名無
T1911_.46.0133a11: 疑解脱也。執摩訶衍通別圓四門失意者。
T1911_.46.0133a12: 例有三十六種得法不同○第二明諸見發
T1911_.46.0133a13: 有二。一明諸見發。二見發不同。一明見
T1911_.46.0133a14: 發者。或因禪或因聞。衆生久劫靡所不
T1911_.46.0133a15: 作。曾習諸見隔生中忘。罪覆本解心不速
T1911_.46.0133a16: 開。今障若薄能發諸禪。或禪見倶發或禪後
T1911_.46.0133a17: 見發。或聞他説豁然見生。如有泉水土石
T1911_.46.0133a18: 所礙。決却壅滯
矣成川。闇障既除分別
T1911_.46.0133a19: 薳去。一日十日綿綿不已。番番自難番番自
T1911_.46.0133a20: 解。所執之處實而有通。所不執處虚而自
T1911_.46.0133a21: 破。又辯才無滯巧説己法莊嚴言辭。他來
T1911_.46.0133a22: 撃難妙能申釋。如是見慧從何處出。由禪
T1911_.46.0133a23: 中有觀支。觀支是慧數。逸觀諸法莫自知
T1911_.46.0133a24: 止。快馬著汗不可控制。若聽講人無禪潤
T1911_.46.0133a25: 見
T1911_.46.0133a26: 終不成。若定力潤觀雖逸難制。不致抽
T1911_.46.0133a27: 腸多得成見。從此觀支推研道理。謂諸
T1911_.46.0133a28: 法因中有果。此解明利洞見遠意出過餘
T1911_.46.0133a29: 人。將此難他他不得解。謂他妄語。自執
T1911_.46.0133b01: 己義他不能壞。自謂是實。無生眞智得理
T1911_.46.0133b02: 妙心。若細推尋但是見惑世智辯聰。具足
T1911_.46.0133b03: 八十八使顛倒惑網豈關眞解。當知是迦毘
T1911_.46.0133b04: 羅見發相也。又約觀支推尋諸法因中無果。
T1911_.46.0133b05: 此見分明解心猛利。雖種種難能種種通。
T1911_.46.0133b06: 引種種證成因中無果義。以此破他他不
T1911_.46.0133b07: 能當。餘爲妄語。他來破己己執轉成。以此
T1911_.46.0133b08: 爲實。建言歸趣唯向因中無果。當知定是
T1911_.46.0133b09: 僧佉見發也。若於觀支思惟因中亦有果
T1911_.46.0133b10: 亦無果法。大論云。有與無諍。無與有諍。言
T1911_.46.0133b11: 長爪執亦有亦無與有無者諍。若入此見
T1911_.46.0133b12: 難問無窮盡。豈非勒沙婆見發也。其六師
T1911_.46.0133b13: 所計不同。須善得諸師執意以所發見
T1911_.46.0133b14: 勘之。雖小不同但令大體相似。即是六師
T1911_.46.0133b15: 見發也。若於觀支計必有我。而不在身見
T1911_.46.0133b16: 四句中。亦不在三世無爲四句中。而在第
T1911_.46.0133b17: 五不可説藏中。發此見時心解明利能問能
T1911_.46.0133b18: 答。神俊快捷難與當鋒。破他成己決不可
T1911_.46.0133b19: 移。當知是犢子見發也。若於觀支謂諸法
T1911_.46.0133b20: 幻化。起空盡相。此解虚無不見解心及諸
T1911_.46.0133b21: 法異。同如幻化。唯計此是餘悉妄語。此是
T1911_.46.0133b22: 方廣見發也。若於觀支推諸法無常生滅
T1911_.46.0133b23: 不住。人我如龜毛兎角不可得但有實法。
T1911_.46.0133b24: 析實法塵若麁若細。總而觀之無常無我。
T1911_.46.0133b25: 計此爲實。所發見解全會毘曇。諸舊聽人
T1911_.46.0133b26: 雖解名相心路不通。若發此見於文雖
T1911_.46.0133b27: 昧而神解百倍。其不識者謂是賢聖而實
T1911_.46.0133b28: 非也。若是賢人道心欝然與解倶生。能伏煩
T1911_.46.0133b29: 惱成方便位。今雖解無常増長諍競。道心
T1911_.46.0133c01: 沈沒煩惱轉熾。故知是有門見發也。若於觀
T1911_.46.0133c02: 支忽發空解。謂言無常生滅三假浮虚。析
T1911_.46.0133c03: 塵入空種種方便。此見明利神用駿疾。強
T1911_.46.0133c04: 於問難破他成己。是實餘妄。此是空門見
T1911_.46.0133c05: 發也。若於觀支計一切法亦有亦無。若入
T1911_.46.0133c06: 此門難問無窮盡。此是昆勒意。論乃不度
T1911_.46.0133c07: 習發無定。是爲亦有亦無見發也。非有非無
T1911_.46.0133c08: 見例亦可知。當知四門通理則成正見。若
T1911_.46.0133c09: 失方便墮四見中。故名佛法内邪也。何
T1911_.46.0133c10: 但三藏四門執成邪見。無量劫來亦學摩訶
T1911_.46.0133c11: 衍通別圓等不入理。保之爲是。取於四
T1911_.46.0133c12: 邊邪見火燒。今於觀支忽發先解。夢虚空
T1911_.46.0133c13: 花如幻之有。作此有解解心明利。或作幻
T1911_.46.0133c14: 本無實無實故空。空解明利。或作亦空亦
T1911_.46.0133c15: 有解。譬如幻化物見而不可見。或作非空
T1911_.46.0133c16: 非有解。非是幻有亦作幻無。中論觀法品
T1911_.46.0133c17: 云。若言諸法非有非無。是名愚癡論。向道
T1911_.46.0133c18: 人聞説即悟名得實相。邪心取著生戲論
T1911_.46.0133c19: 者。即判屬愚癡論。是爲通教四門四見也。
T1911_.46.0133c20: 若於觀支思惟通教四門之解是界内幻夢。
T1911_.46.0133c21: 此夢從眠法生。眠即無明。觀無明入法性。
T1911_.46.0133c22: 亦有四門。或言法性如井中七寶。或言如
T1911_.46.0133c23: 虚空。或言如酒酪瓶。或言中道。此四解明
T1911_.46.0133c24: 利。即是別教四門見發也。若於觀支忽解。
T1911_.46.0133c25: 無明轉即變爲明。明具一切法。或謂無明不
T1911_.46.0133c26: 可得變爲明。明何可得。此不可得具一切
T1911_.46.0133c27: 法。或謂法性之明亦可得亦不可得。非可
T1911_.46.0133c28: 得非不可得。一門即三門三門即一門。此解
T1911_.46.0133c29: 明利。所破無不壞所存無不立。無能逾
T1911_.46.0134a01: 勝。亦復自謂是無生忍。如此解者。是圓教
T1911_.46.0134a02: 四門見發也。大乘四門皆成見者。實語是虚
T1911_.46.0134a03: 語生語見故。涅槃是生死貪著生故。多服
T1911_.46.0134a04: 甘露傷命早夭。失方便門墮於邪執。故稱
T1911_.46.0134a05: 内邪見也。夫四見爲諸見本。自他復爲共
T1911_.46.0134a06: 無因本。故龍樹破自他竟。點共有二過無
T1911_.46.0134a07: 因則不可。自他既不實況無因耶。本破末傾
T1911_.46.0134a08: 其意在此。若立自他共無因例立。今大小
T1911_.46.0134a09: 乘四門僻執成見。但明自他意竟餘者可
T1911_.46.0134a10: 知。若三藏明大生生小生皆從無明生不
T1911_.46.0134a11: 由眞起。若無明滅諸行滅。不關眞滅。執此
T1911_.46.0134a12: 見者即成自性邪見也。通教明眞是不生。
T1911_.46.0134a13: 不生故生生一切惑。若滅此惑還由不生。
T1911_.46.0134a14: 如此執者是他性邪見也。界内以惑爲自眞
T1911_.46.0134a15: 爲他。故作此説也。界外以法性爲自無明
T1911_.46.0134a16: 爲他。別教計阿梨耶生一切惑。縁修智慧
T1911_.46.0134a17: 滅此無明。能生能滅不關法性。此執他性
T1911_.46.0134a18: 生邪見也。圓教論法性生一切法。法性滅
T1911_.46.0134a19: 一切法。此則計自性邪見。前君弱臣強。今君
T1911_.46.0134a20: 強臣弱。餘二可知。夫因聞多發理見少發
T1911_.46.0134a21: 神通韋陀。因禪多發神通韋陀少發理見。
T1911_.46.0134a22: 發理見者伏學人。發神通伏俗人。俗人取
T1911_.46.0134a23: 異不取解。學人取解不取異。發韋陀兼
T1911_.46.0134a24: 伏。具發三者最能兼伏。因禪發者已如上
T1911_.46.0134a25: 説。因聞發者今當説。行者雖得禪而未發
T1911_.46.0134a26: 見要假前人啓發其心。心既靜利。忽聞因
T1911_.46.0134a27: 中有果。心豁開悟洞明邪慧。百千重意逾深
T1911_.46.0134a28: 逾遠。猶如石泉。是爲從聞發得迦毘羅見。
T1911_.46.0134a29: 餘三亦如是。若聞第五不可説藏及聞幻
T1911_.46.0134b01: 化。即發犢子見也。或聞三藏四門隨解
T1911_.46.0134b02: 一句。見心豁起深解無常。觀心奔踊不復
T1911_.46.0134b03: 可制。是爲因聞發有門見。三門亦如是。若
T1911_.46.0134b04: 聞摩訶衍十二門。各依門生解解心明利。
T1911_.46.0134b05: 過向所聞。雖發此解非大方便不入小
T1911_.46.0134b06: 賢中。又非迦毘羅等邪解。故知是發十二門
T1911_.46.0134b07: 見。二明發法不同者。迦毘羅外道直發見
T1911_.46.0134b08: 解。解心雄猛邪慧超殊不可摧伏。是得一
T1911_.46.0134b09: 切智法也。若直發神通蹈履水火隱顯自
T1911_.46.0134b10: 任。誰不謂聖人乎。眞諦三藏云。震旦國有
T1911_.46.0134b12: 知世文字覽諸典籍一見即解。或竊讀三
T1911_.46.0134b13: 藏衍等經絓眼便識。還將此知莊嚴己法。
T1911_.46.0134b14: 若爾内外相濫殆不可識。今時多有還俗之
T1911_.46.0134b15: 者。畏憚王役入外道中。偸佛法義竊解莊
T1911_.46.0134b16: 老。遂成混雜迷惑初心。孰正孰邪。是爲發
T1911_.46.0134b17: 得韋陀法也。一種外道各得三法。約人成
T1911_.46.0134b18: 七。所謂單三複三具足者一。餘二外道亦爾。
T1911_.46.0134b19: 合有二十一種得法不同。若約六師一師有
T1911_.46.0134b20: 三合成十八。約人得多少則有四十二種
T1911_.46.0134b21: 得法不同也。犢子方廣發法不同。亦有單
T1911_.46.0134b22: 三複三具足者一。若内邪得法不同。隨一一
T1911_.46.0134b23: 門所計道理精能分別。此是得性念處見。
T1911_.46.0134b24: 亦是慧解脱耶。餘門亦如是。若但若兼發得
T1911_.46.0134b25: 神通飛騰縱任。此是得共念處見亦是倶解
T1911_.46.0134b26: 脱耶。若通慧自在而不能説法。或尋經
T1911_.46.0134b27: 論或聽他説即達名數。又下通韋陀上通
T1911_.46.0134b28: 大乘悉用己見消諸法門。以諸法門莊嚴
T1911_.46.0134b29: 己見。四門各有三種。約人亦有七意也。若
T1911_.46.0134c01: 通別圓等四門各直發慧解。各但變通。各知
T1911_.46.0134c02: 内外經書者。自謂道眞他謂高著。今但謂
T1911_.46.0134c04: 前總論同異。今當一一論同異。三外六師
T1911_.46.0134c05: 雖同發一切智。或有見一切智。或無見一切
T1911_.46.0134c06: 智。如是等種種一切智所計處別。故見智則
T1911_.46.0134c07: 異。各據爲是餘人則非。法華云。野干前死。
T1911_.46.0134c08: 此明利使發時鈍使則沒故言前死。又云。
T1911_.46.0134c09: 諸大惡獸競來食噉。即是所執一見能噉諸
T1911_.46.0134c10: 見。論力云。一切諸師皆有究竟道鹿頭第
T1911_.46.0134c11: 一。當知一切智各各不同也。乃至三藏四門
T1911_.46.0134c12: 一切智。大乘四門一切智。各執所見互相呑
T1911_.46.0134c13: 噉。彼彼不同可以意得。次神通法不同者。
T1911_.46.0134c14: 神通因禪而得得禪不定。外外道秖因根
T1911_.46.0134c15: 本發通。或初二三四。所因既殊力用亦別。
T1911_.46.0134c16: 内邪亦因根本。又因淨禪。所因淺深通用優
T1911_.46.0134c17: 劣。大論云。所因處用通廣。所不因處用通
T1911_.46.0134c18: 劣。但禪是事通是用。倶屬福徳莊嚴。非所
T1911_.46.0134c19: 諍處雖無理諍。校捔所因通用悉異。次
T1911_.46.0134c20: 韋陀不同者。若外外道所發所讀治家濟世
T1911_.46.0134c21: 之書。部帙不同詮述各異。發讀多則知廣。少
T1911_.46.0134c22: 則知狹。長慢自大皆由文字不同也。若内
T1911_.46.0134c23: 邪不發不讀外外道文字者則知狹。發讀
T1911_.46.0134c24: 則知廣。不發不讀三藏文字者。不知界
T1911_.46.0134c25: 内名相則知見狹。發讀者則知廣。不發不
T1911_.46.0134c26: 讀衍者。不知界外名相則知狹。發讀者則
T1911_.46.0134c27: 知廣。當知韋陀之法句句不同耳。復次結
T1911_.46.0134c28: 會不同。然内外諸邪。倶明理慧神通文字立
T1911_.46.0134c29: 徳調心。尊人卑己聲譽動物。如菴羅果生
T1911_.46.0135a01: 熟難知。天下好首莫測邪正。今判之甚
T1911_.46.0135a02: 易。如迦羅七種不同。研其根本皆從邪無
T1911_.46.0135a03: 中起。若計因中有果破一切法唯存此句。
T1911_.46.0135a04: 作諸神通搖動時俗。令人信受因中有果
T1911_.46.0135a05: 法。所引韋陀異家。名相莊嚴因中有果。所
T1911_.46.0135a06: 立諸行歸宗趣向。指極因中有果爲所執
T1911_.46.0135a07: 法。動身口意造無量罪如後説。由此驗知
T1911_.46.0135a08: 是迦毘羅外道也。僧佉沙婆例亦如此
T1911_.46.0135a09: 邪無終歸所執。犢子亦如是。小大四門準
T1911_.46.0135a10: 此可解。驗之以元始察之以歸宗。則涇
T1911_.46.0135a11: 渭分流菽麥殊類。何意濫以莊老齊於佛
T1911_.46.0135a12: 法。邪正既以混和。何能拔大異小。自行不
T1911_.46.0135a13: 明何得化他。師弟倶墮也○第三明過失
T1911_.46.0135a14: 爲二。一明過失。二明並決。一正明過失者。
T1911_.46.0135a15: 若天竺宗三。眞丹亦有其義。周弘政釋三
T1911_.46.0135a16: 玄云。易判八卦陰陽吉凶。此約有明玄。老
T1911_.46.0135a17: 子虚融此約無明玄。莊子自然約有無明
T1911_.46.0135a18: 玄。自外枝派源祖出此。今且約此以明得
T1911_.46.0135a19: 失。如莊子云。貴賤苦樂是非得失皆其自然。
T1911_.46.0135a20: 若言自然是不破果。不辨先業即是破
T1911_.46.0135a21: 因。禮制仁義衞身安國。若不行用滅族亡
T1911_.46.0135a22: 家。但現世立徳不言招後世報。是爲破果
T1911_.46.0135a23: 不破因。若言慶流後世并前則是亦有果
T1911_.46.0135a24: 亦無果也。約一計即有三行。一謂計有行
T1911_.46.0135a25: 善。二計有行惡。三計有行無記。如云理
T1911_.46.0135a26: 分應爾富貴不可企求。貧賤不可怨避。生
T1911_.46.0135a27: 無足欣死何勞畏。將此虚心令居貴莫憍
T1911_.46.0135a28: 處窮不悶。貪恚心息安一懷抱。以自然訓
T1911_.46.0135a29: 物作入理弄引。此其得也。得有多種。若言
T1911_.46.0135b01: 常無欲觀其妙無何等欲。忽玉璧棄公相
T1911_.46.0135b02: 洗耳還牛自守高志。此乃棄欲界之欲攀
T1911_.46.0135b03: 上勝出之妙。即以初禪等爲妙。何以得知。
T1911_.46.0135b04: 莊公皇帝問道觀神氣。見身内衆物以此
T1911_.46.0135b05: 爲道。似如通明觀中發得初禪之妙。若言
T1911_.46.0135b06: 諸苦所因貪欲爲本。若離貪欲即得涅槃。
T1911_.46.0135b07: 此無三界之欲。此得滅止妙離之妙。又法
T1911_.46.0135b08: 名無染。若染於法是染涅槃。無此染欲
T1911_.46.0135b09: 得一道微妙。妙此諸欲欲妙皆無。汝得何
T1911_.46.0135b10: 等。尚不識欲界欲初禪妙。況後欲妙耶。若
T1911_.46.0135b11: 與權論。乃是逗機漸引覆相論欲妙。不得
T1911_.46.0135b12: 彰言了義而説。但息跨企之欲觀自然之
T1911_.46.0135b13: 妙。險詖之行既除。仁讓之風斯在。此皆計
T1911_.46.0135b14: 有自然而行善也。又計自然任運恣氣。
T1911_.46.0135b15: 亦不運御從善。亦不動役作惡。若傷神和
T1911_.46.0135b16: 不會自然。雖無取捨而是行無記。行業未
T1911_.46.0135b17: 盡受報何疑。若計自然作惡者。謂萬物自
T1911_.46.0135b18: 然恣意造惡終歸自然。斯乃背無欲而恣
T1911_.46.0135b19: 欲。違於妙而就麁。如莊周斥仁義。雖防
T1911_.46.0135b20: 小盜不意大盜掲仁義。以謀其國。本以
T1911_.46.0135b21: 自然息欲。乃掲自然而爲惡。此義可知
T1911_.46.0135b22: 也。次約天竺諸見空見最強。今寄之以論
T1911_.46.0135b23: 得失。夫空見爲三。一破因不破果破果不
T1911_.46.0135b24: 破因。二因果倶破不破一切法。三破因果
T1911_.46.0135b25: 及一切法。一切法即三無爲也。第三外道與
T1911_.46.0135b26: 佛法何異。大論明。大小乘空體析爲異。外
T1911_.46.0135b27: 道亦體析此云何異。外道從邪因縁無因縁。
T1911_.46.0135b28: 若析若體若畢竟空。佛弟子知從愛因縁。若
T1911_.46.0135b29: 析若體若畢竟空。有人言。破語非體。今明。
T1911_.46.0135c01: 中論首尾以破題品。破豈異體邪。故不約
T1911_.46.0135c02: 此分邪正大小。但依大論析正因縁異外
T1911_.46.0135c03: 道。體正因縁異小乘。若約邪因縁起空
T1911_.46.0135c04: 見。亦有三行而多作惡。眞觀空人知從愛
T1911_.46.0135c05: 生善尚不作。豈況惡乎。起空見人於果報
T1911_.46.0135c06: 財位非其諍處。空是其處。同我空法親友
T1911_.46.0135c07: 生愛。讃有破空怨讎瞋惱。人不知空慢之
T1911_.46.0135c08: 如土。空心無畏不存規矩。恣情縱欲破
T1911_.46.0135c09: 正見威儀淨命。死皆當墮三惡道中。六師
T1911_.46.0135c10: 云。若有慚愧則墮地獄。若無慚愧不墮
T1911_.46.0135c11: 地獄。背鱠經屏天雷尿井。逆父慢母劇於
T1911_.46.0135c12: 行路。乃謂無礙。若親異疏非平等也。自行
T1911_.46.0135c13: 姦惡復以化人。普共爲非失禮如畜。豈有
T1911_.46.0135c14: 天下容忍此耶。雖謂無礙不敢逆主慢
T1911_.46.0135c15: 后。自惜其身則於身有礙。是人直發此
T1911_.46.0135c16: 是見轉熾盛永不得禪。若得禪已見禪法
T1911_.46.0135c17: 多失。發見已禪。多是鬼禪鬼通。能記吉凶
T1911_.46.0135c18: 又知他心。又廣尋韋陀證成此見。令人信
T1911_.46.0135c19: 受破世出世善。名噉人狗。若一種不破不
T1911_.46.0135c20: 名飽足。破一切法見心乃飽。飽名轉熾。内
T1911_.46.0135c21: 無實行但虚諍計如叫喚求食。執空與有
T1911_.46.0135c22: 諍。空有相破爲嘊喍。自稱譽爲嗥吠。破他
T1911_.46.0135c23: 名摣。立己名掣。又狐疑未決爲嘊喍。陵
T1911_.46.0135c24: 恐於他爲嗥吠。如守家狗令他畏故而吠
T1911_.46.0135c25: 也。此人純自行惡化他有四。一自爲惡勸
T1911_.46.0135c26: 人行善。二自揚行善勸人行惡。三自勸倶
T1911_.46.0135c27: 惡。四自勸倶善。自惡勸善者。言我能達理
T1911_.46.0135c28: 於惡無妨。汝是淺行須先習善。化道應先
T1911_.46.0135c29: 以善引之。若自善勸惡者。言我是化主和
T1911_.46.0136a01: 光須善。汝是自行正應作惡。自勸倶惡者。
T1911_.46.0136a02: 倶行實道故。自勸倶善者。倶行權道故。此
T1911_.46.0136a03: 四雖異。皆以惡爲本隨業沈淪。何道可從
T1911_.46.0136a04: 耶。又空見行善者。空無善惡而須行善。不
T1911_.46.0136a05: 行善者。毘紐天瞋衆生苦惱。苦惱故成業。
T1911_.46.0136a06: 業由過去現在受報。以現持戒苦行遮現
T1911_.46.0136a07: 惡果。則得漏盡。若爾須善故持戒節身。少
T1911_.46.0136a08: 欲知足麁衣噉草。爲空造行而生喜怒。空
T1911_.46.0136a09: 是瞋愛諍計之處。若得禪發見禪謝見熾。見
T1911_.46.0136a10: 已得禪乃是鬼禪鬼通。如此空見自行唯一
T1911_.46.0136a11: 化他有四。例前自行化通即是隨業。隨業
T1911_.46.0136a12: 升沈何關道也。次執空見不作善惡騰騰
T1911_.46.0136a13: 平住。雖謂平住稱愛毀憂。以平平自高。當
T1911_.46.0136a14: 知平平生煩惱處。得禪發見如前。亦通
T1911_.46.0136a15: 韋陀竊解佛教。莊嚴無記嘊喍叫喚。無量
T1911_.46.0136a16: 結使從無記生。自行唯一化他亦四。若不
T1911_.46.0136a17: 發禪業牽惡道。若發禪隨禪受生。若此業
T1911_.46.0136a18: 未熟先世諸業強者先牽。當知諸見未能
T1911_.46.0136a19: 伏惑。云何惑斷耶。亦有亦無等得失之相。
T1911_.46.0136a20: 準此可知
T1911_.46.0136a22:
T1911_.46.0136a23:
T1911_.46.0136a24:
T1911_.46.0136a26: 隋天台智者大師説
T1911_.46.0136a27: 門人灌頂記
T1911_.46.0136a28: 次明内邪得失者。三藏四門本爲入理而
T1911_.46.0136a29: 執成戲論。發見獲禪兼通經籍。若以此門
T1911_.46.0136b01: 自執秖應生善。既與見相應還起三行。其
T1911_.46.0136b02: 行善者專爲諸有而造果報。取著有門而
T1911_.46.0136b03: 生愛恚。勝者墮慢坑負者墮憂獄。生煩惱
T1911_.46.0136b04: 處。有門還閉不得解脱。行惡行者執有爲
T1911_.46.0136b05: 是。餘者皆非。爲此有門無惡不作。邪鬼入
T1911_.46.0136b06: 心唯長衆非。九十六道三順佛法。故有阿
T1911_.46.0136b07: 毘曇道修多羅道。但五百羅漢於此有門得
T1911_.46.0136b08: 出。豈應是邪。今人僻取鬼則入心。故稱阿
T1911_.46.0136b09: 毘曇鬼。或從見入或從禪入。自行有一化
T1911_.46.0136b10: 人亦四。一門既爾三門亦然。若通別圓等各
T1911_.46.0136b11: 有四門生見。一見亦具三行。行善者可
T1911_.46.0136b12: 知。行惡者。執大乘中貪欲即是道。三毒中
T1911_.46.0136b13: 具一切佛法。如此實語本滅煩惱。而僻取
T1911_.46.0136b14: 著還生結業。稱毀憂愛欺慢嘊喍競於名利。
T1911_.46.0136b15: 自行則一化他有四。既非無漏無明潤業。
T1911_.46.0136b16: 業力牽生何所不至。不能細説準前可
T1911_.46.0136b17: 知。如是等見違於聖道。又能生長種種罪
T1911_.46.0136b18: 過。其不識者執謂是道。設知是見隨見而
T1911_.46.0136b19: 行以自埋沒。豈能於見動不動而修道品。略
T1911_.46.0136b20: 言見發生諸過失也。二明並決眞僞者。一
T1911_.46.0136b21: 就所起法並決。二就所依法並決。今通從
T1911_.46.0136b22: 外外道四句。乃至圓四門外道見通韋陀乃
T1911_.46.0136b23: 至圓門三念處三解脱。名數是同。所起見罪
T1911_.46.0136b24: 繋縛無異。譬如金鐵二鎖。又從外道四句。
T1911_.46.0136b25: 乃至圓門四見。名雖清美。所起煩惱體是汚
T1911_.46.0136b26: 穢。譬如玉鼠二璞。又從外道四句。乃至圓
T1911_.46.0136b27: 門四見雖同研錬有成不成。譬如牛驢二
T1911_.46.0136b28: 乳。又從外道四見。乃至圓門四見有害不
T1911_.46.0136b29: 害。譬如迦羅鎭頭二果。所計神我乃是縛法
T1911_.46.0136c01: 非自在我。各執己是餘爲妄語。互相是非
T1911_.46.0136c02: 何關如實。自謂眞道翻開有路。望得涅
T1911_.46.0136c03: 槃方沈生死。自言諦當終成邪僻。愛處生
T1911_.46.0136c04: 愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安
T1911_.46.0136c05: 塗割乃生滅強忍。雖一切智世情推度。雖
T1911_.46.0136c06: 得神通根本變化有漏變化。所讀韋陀世
T1911_.46.0136c07: 智所説。非陀羅尼力非法界流。雖斷鈍
T1911_.46.0136c08: 使如歩屈蟲。世醫所治差已更發。八十八
T1911_.46.0136c09: 使集海浩然。三界生死苦輪無際。沈著有
T1911_.46.0136c10: 漏永無出期。皆是諸見幻僞。豈可爲眞實
T1911_.46.0136c11: 之道也。二約所依法異者。一切諸見各依
T1911_.46.0136c12: 其法。三外外道是有漏人。發有漏法以有
T1911_.46.0136c13: 漏心著於著法。著法著心體是諍競。非但
T1911_.46.0136c14: 因時捉頭拔髮。發諸見已謂是涅槃。執成
T1911_.46.0136c15: 見猛毒増鬪盛。所依之法非眞所發之見亦
T1911_.46.0136c16: 是僞也。此雖邪法若密得意以邪相入正
T1911_.46.0136c17: 相。如華飛葉動藉少因縁尚證支佛。何況
T1911_.46.0136c18: 世間舊法。然支佛雖正華葉終非正教。外外
T1911_.46.0136c19: 道密悟。而其法門但通諸見。非正法也。皆
T1911_.46.0136c20: 由著心著於著法因果倶鬪。斷奠是邪法
T1911_.46.0136c21: 生邪見也。若三藏四門是出世聖人得出世
T1911_.46.0136c22: 法。體是清淨滅煩惱處。非唯佛經是正法。
T1911_.46.0136c23: 五百所申亦能得道。妙勝定云。佛去世後
T1911_.46.0136c24: 一百年。十萬人出家九萬人得道。二百年時
T1911_.46.0136c25: 十萬人出家。一萬人得道。當知以無著心
T1911_.46.0136c26: 不著無著法。發心眞正覺悟無常。念念生
T1911_.46.0136c27: 滅朝不保夕。志求出要不封門生染而
T1911_.46.0136c28: 起戲論。譬如有人欲速見王。受賜拜職
T1911_.46.0136c29: 從四門入。何暇盤停諍計好醜。知門是通
T1911_.46.0131a02: 住諦理即名天行。天行有同體無縁慈即
T1911_.46.0131a03: 梵行單明悲同煩惱欲拔苦即病行。單明
T1911_.46.0131a04: 慈同小善欲與其樂即嬰兒行。以是五行
T1911_.46.0131a05: 生十功徳。乃至究竟成大涅槃。是名因禪
T1911_.46.0131a06: 生滅十法隱顯三諦。次第生出展轉増進
T1911_.46.0131a07: 攝成佛法。具在即中王三昧内。此乃思議之
T1911_.46.0131a08: 境非今所觀。不思議觀者。若發一念定心。
T1911_.46.0131a09: 或味或淨乃至神通。即知此心是無明法性
T1911_.46.0131a10: 法界。十界百法無量定亂一念具足。何以故。
T1911_.46.0131a11: 由迷法性故有一切散亂惡法。由解法性
T1911_.46.0131a12: 故有一切定法。定散既即無明無明亦即法
T1911_.46.0131a13: 性。迷解定散其性不二。微妙難思絶言語
T1911_.46.0131a14: 道。情想圖度徒自疲勞。豈是凡夫二乘境界。
T1911_.46.0131a15: 雖超越常情而不離群有。經言。一切衆生
T1911_.46.0131a16: 即滅盡定。雖即心名定而衆生未始是。而
T1911_.46.0131a17: 衆生未始非。何以故。若離衆生何處求定。
T1911_.46.0131a18: 故衆生未始非。若即衆生定非衆生。故衆
T1911_.46.0131a19: 生未始是。未是故不即不非故不離。不
T1911_.46.0131a20: 即不離妙在其中難量若空。唯佛與佛乃
T1911_.46.0131a21: 能究盡。一念禪定既爾。一切境界亦復如是。
T1911_.46.0131a22: 若如此觀豁得悟者。直聞是言煩惱病愈。
T1911_.46.0131a23: 不須下九法也。若觀未悟重起慈悲。此理
T1911_.46.0131a24: 寂靜而衆生起迷。無明戲論翳如來藏稠
T1911_.46.0131a25: 煩惱林。是故起悲拔根本重苦。又無明即法
T1911_.46.0131a26: 性煩惱即菩提。欲令衆生即事而眞。法身
T1911_.46.0131a27: 顯現。是故起慈與究竟樂。如是誓願清淨
T1911_.46.0131a28: 眞正。上求佛道下化衆生。不雜毒不偏
T1911_.46.0131a29: 邪無依倚離二邊。名發菩提心。此心發時
T1911_.46.0131b01: 豁然得悟。如快馬見鞭影即到正路。若
T1911_.46.0131b02: 不去者。當安心止觀善巧迴轉方便修習。
T1911_.46.0131b03: 或止或觀。若觀一念禪定二邊寂滅名體眞
T1911_.46.0131b04: 止。照法性淨無障無礙名即空觀。又觀禪
T1911_.46.0131b05: 心即空即假。雙照二諦而不動眞際。名隨
T1911_.46.0131b06: 縁止。通達藥病稱適當會。名即假觀。又深
T1911_.46.0131b07: 觀禪心。禪心即空即假即中無二無別。名
T1911_.46.0131b08: 無分別止。達於實相如來藏第一義諦。無二
T1911_.46.0131b09: 無別名即中觀。三止三觀在一念心。不前
T1911_.46.0131b10: 不後非一非異。爲破二邊名一名中。爲
T1911_.46.0131b11: 破偏著生滅名圓寂滅。爲破次第三止三
T1911_.46.0131b12: 觀名三觀一心。實無中圓一心定相。以此
| T1911_.46.0131b13: | 止觀而安其心 | 云云 | 。若二法研心而不入 |
T1911_.46.0131b15: 遍破横竪一切迷亂。迷去慧發亂息定成。如
T1911_.46.0131b16: 其不悟即塞而不通。應當更觀。何者不通。
T1911_.46.0131b17: 何者不塞。若其不塞即應是通。如其不通。
T1911_.46.0131b18: 更須觀察知字非字識四諦得失。若不悟
T1911_.46.0131b19: 者。是不解調停道品。所以者何。一念禪心
T1911_.46.0131b20: 具十界五陰。諸陰即空破界内四倒成四
T1911_.46.0131b21: 枯。諸陰即假破界外四倒成四榮。諸陰即
T1911_.46.0131b22: 中非内非外非榮非枯。於其中間而般涅
T1911_.46.0131b23: 槃。如此四念開道品門。道品開三解脱門。
T1911_.46.0131b24: 入涅槃道定具足。何意不悟。當由過去障
T1911_.46.0131b25: 蔽現著禪味不能棄捨。今昔相扶共成慳
T1911_.46.0131b26: 蔽道何由發。當苦到懺悔捨身命財。捨味
T1911_.46.0131b27: 禪貪修於檀度助治慳障。又味著諸禪即
T1911_.46.0131b28: 破隨道戒乃至破具足戒。過現相扶共成
T1911_.46.0131b29: 破戒蔽。應苦到懺悔令事相謹絜助治尸
T1911_.46.0131c01: 障也。又如黒齒梵天尚自有瞋。今發事禪
T1911_.46.0131c02: 何意無瞋。又諸有禪定有非無生亦非
T1911_.46.0131c03: 寂滅。非二忍故任自是瞋。過現相扶共成
T1911_.46.0131c04: 瞋障。當苦到懺悔加修事慈助治忍障。又
T1911_.46.0131c05: 著禪味是放逸。癡所盲散動間雜。過現相
T1911_.46.0131c06: 扶共成懈怠。當苦到精進無間相續助治進
T1911_.46.0131c07: 障。又禪中所發業相惱亂禪心。不得湛一。
T1911_.46.0131c08: 若二乘但斷煩惱抵業而去不論斷業。菩
T1911_.46.0131c09: 薩斷煩惱受法性身。而諸法門有開不開。
T1911_.46.0131c10: 當知爲業所障。須苦到修諸善業。法性身
T1911_.46.0131c11: 尚爾。況生死身安得無業。修善助治定障。
T1911_.46.0131c12: 又味禪者全是不了無常生滅。況了味著不
T1911_.46.0131c13: 生不滅。過現相扶共成癡障。當苦到懺悔
T1911_.46.0131c14: 治事迷僻。是略明對治廣不可盡。行人觀
T1911_.46.0131c15: 法極至於此。若不悟者是大鈍根大遮障罪。
T1911_.46.0131c16: 恐因罪障更造過失。故重明下三種意耳。
T1911_.46.0131c17: 識次位内防増上慢。安忍外防八風。除法愛
T1911_.46.0131c18: 防頂墮。十法成就速入無生。得一大車遊
T1911_.46.0131c19: 於四方直至妙覺。破二十五有證王三昧。
| T1911_.46.0131c20: | 自行化他初後具足。餘皆如上説 | 云云 |
| T1911_.46.0131c21: | 摩訶止觀卷第九 | 下 |
T1911_.46.0131c23:
T1911_.46.0131c24:
| T1911_.46.0131c25: | 上 |
T1911_.46.0131c27: 門人灌頂記
T1911_.46.0131c28: 第七觀諸見境者。非一曰諸。邪解稱見。又
T1911_.46.0131c29: 解知是見義。推理不當而偏見分明作決定
T1911_.46.0132a01: 解。名之爲見。夫聽學人誦得名相齊文作
T1911_.46.0132a02: 解。心眼不開全無理觀。據文者生無證者
T1911_.46.0132a03: 死。夫習禪人唯尚理觀觸處心融。闇於名
T1911_.46.0132a04: 相一句不識。誦文者守株情通者妙悟。兩
T1911_.46.0132a05: 家互闕論評皆失。若見解無滯名字又諳。以
T1911_.46.0132a06: 見解問他意無窮盡。如曲射繞鳥飛走失
T1911_.46.0132a07: 路。若解釋難問綽有餘工。如射太虚箭
T1911_.46.0132a08: 去無礙。當知非由學成必是見發。此見或
T1911_.46.0132a09: 因禪發或因聞發。例如無漏起時藉於信
T1911_.46.0132a10: 法聞思。因聞發者。本聽不多廣能轉悟。見
T1911_.46.0132a11: 解分明聰辯問答。因禪發者。初因心靜後
T1911_.46.0132a12: 觀轉明。翻轉自在有如妙達。南方習禪者寡
T1911_.46.0132a13: 發見人微。北方多有此事。盲瞑不識謂得
T1911_.46.0132a14: 眞道謂得陀羅尼。闇於知人高安地位。或
T1911_.46.0132a15: 時不信撥是狂惑。今言非狂非聖。夫鬼著
T1911_.46.0132a16: 能語鬼去則癡。其既不爾故知非狂。尋其
T1911_.46.0132a17: 故惑貪瞋尚在。約其新惑更増煩惱。八十
T1911_.46.0132a18: 八使繋縛浩然。故知非聖乃是見慧發耳。通
T1911_.46.0132a19: 論見發因聞因禪而多因禪。或禪已見發
T1911_.46.0132a20: 或禪見倶發。見已得禪又少兩義則多。例如
T1911_.46.0132a21: 諸禪通發無漏。而未到發者少。六地九地發
T1911_.46.0132a22: 者多。爲是義故次禪定境而論諸見也。若
T1911_.46.0132a23: 人見發利智根熟能自裁正。或尋經論勘知
T1911_.46.0132a24: 己過者。此人難得。若不能自正。遇善知識
T1911_.46.0132a25: 明示是非破其見心。此亦難得。故云眞法
T1911_.46.0132a26: 及説者聽衆難得故。既不自覺又不値師。
T1911_.46.0132a27: 邪畫日増生死月甚。如稠林曳曲木何得
T1911_.46.0132a28: 出期。今觀諸見境爲四。一明諸見人法。二
T1911_.46.0132a29: 明諸見發因縁。三明過失。四明止觀。第一
T1911_.46.0132b01: 明諸見人法又二。一邪人不同。二邪人執法
T1911_.46.0132b02: 不同。邪人不同又爲三。一佛法外外道。二附
T1911_.46.0132b03: 佛法外道。三學佛法成外道。一外外道。本
T1911_.46.0132b04: 源有三。一迦毘羅外道此翻黄頭。計因中
T1911_.46.0132b05: 有果。二漚樓僧佉此翻休睺。計因中無果。
T1911_.46.0132b06: 三勒沙婆此翻苦行。計因中亦有果亦無
T1911_.46.0132b07: 果。又入大乘論云。迦毘羅所説有計一過。
T1911_.46.0132b08: 作者與作一。相與相者一。分與有分一。如
T1911_.46.0132b09: 是等名爲計一。優樓僧佉計異。迦羅鳩馱
T1911_.46.0132b10: 計一異。若提子計非一非異。一切外道及摩
T1911_.46.0132b11: 迦羅等計異。皆不離此四。從三四外道派
T1911_.46.0132b12: 出枝流。至佛出時有六大師。所謂富蘭那
T1911_.46.0132b13: 迦葉。迦葉姓也。計不生不滅。末伽梨拘
T1911_.46.0132b14: 子計衆生苦樂無有因縁自然而爾。刪闍
T1911_.46.0132b15: 夜毘羅胝子計衆生時熟得道八萬劫到。縷
T1911_.46.0132b16: 丸數極。阿耆多翅舍欽婆羅。欽婆羅麁衣也。
T1911_.46.0132b17: 計罪報之苦以投巖拔髮代之。迦羅鳩馱
T1911_.46.0132b18: 迦旃延計亦有亦無。尼揵陀若提子計業所
T1911_.46.0132b19: 作定不可改。此出羅什疏。名與大經同所
T1911_.46.0132b20: 計三同三異。或翻誤或別有意。今所未詳。
T1911_.46.0132b21: 而大體祖承迦毘羅等。依本爲三。或可爲
T1911_.46.0132b22: 四謂四見也。二附佛法外道者起自犢子。
T1911_.46.0132b23: 方廣自以聰明讀佛經書而生一見。附。佛
T1911_.46.0132b24: 法起故得此名。犢子讀舍利弗毘曇自制
T1911_.46.0132b25: 別義言。我在四句外第五不可説藏中。云何
T1911_.46.0132b26: 四句。外道計色即是我。離色有我。色中有
T1911_.46.0132b27: 我。我中有色。四陰亦如是。合二十身見。大
T1911_.46.0132b28: 論云。破二十身見成須陀洹即此義也。今
T1911_.46.0132b29: 犢子計我異於六師。復非佛法諸論皆推
T1911_.46.0132c01: 不受。便是附佛法邪人法也。或云。三世及
T1911_.46.0132c02: 無爲法爲四句也。又方廣道人自以聰明
T1911_.46.0132c03: 讀佛十喩。自作義云。不生不滅如幻如化空
T1911_.46.0132c04: 幻爲宗。龍樹斥云。非佛法方廣所作。亦是
T1911_.46.0132c05: 邪人法也。三學佛法成外道。執佛教門而
T1911_.46.0132c06: 生煩惱不得入理。大論云。若不得般若
T1911_.46.0132c07: 方便入阿毘曇。即墮有中。入空即墮無中。
T1911_.46.0132c08: 入昆勒墮亦有亦無中。中論云。執非有非
T1911_.46.0132c09: 無名愚癡論。倒執正法還成邪人法也。若
T1911_.46.0132c10: 學摩訶衍四門即失般若意。爲邪火所燒
T1911_.46.0132c11: 還成邪人法。故百論正破外外道。今大乘論
T1911_.46.0132c12: 師炎破毘曇成實謂是計有無外道。然成
T1911_.46.0132c13: 論云。三藏中實義空是。此乃似無意。又同
T1911_.46.0132c14: 百家之是異百家之非。捉義出沒又似因
T1911_.46.0132c15: 中亦有果亦無果意。又似昆勒意。當時論起。
T1911_.46.0132c16: 人皆得道。今時執者乃是人失何關法非。此
T1911_.46.0132c17: 應從容不可雷同迦毘羅等。若以大破小
T1911_.46.0132c18: 如淨名所斥。取其不見中理與外道同。
T1911_.46.0132c19: 非是奪其方便之意。二明邪人執法不同
T1911_.46.0132c20: 者關中疏云。一師各有三種法。一得一切智
T1911_.46.0132c21: 法。二得神通法。三得韋陀法。一切智者。各
T1911_.46.0132c22: 於所計生一種見。解心明利將此見智通
T1911_.46.0132c23: 一切法。故名一切智外道。神通法者。發得
T1911_.46.0132c24: 五通變城爲鹵。轉釋爲羊。停河在耳捫
T1911_.46.0132c25: 摸日月。此名神通外道。韋陀法者。世間文字
T1911_.46.0132c26: 星醫兵貨悉能解知。是爲韋陀外道。一師則
T1911_.46.0132c27: 有三種得法不同也。犢子方廣亦如是。若
T1911_.46.0132c28: 望執佛法邪約三藏四門。一門有三。一直
T1911_.46.0132c29: 發理解智性生見。二得諸神通。三解四阿
T1911_.46.0133a01: 含文字。如是四門則有十二種得法不同
T1911_.46.0133a02: 也。若得意者。一一門中初有三種念處。一
T1911_.46.0133a03: 性念處。二共念處。三縁念處。性是直縁諦
T1911_.46.0133a04: 理。共是事理合修。縁是遍縁一切境法。亦是
T1911_.46.0133a05: 縁三藏教法。後證果時成三種解脱。慧解
T1911_.46.0133a06: 脱倶解脱無疑解脱。故結集法藏時選取千
T1911_.46.0133a07: 人。悉用無疑解脱遍解内外經書。擬降外
T1911_.46.0133a08: 敵。毘曇婆沙云。煩惱障解脱禪定障解脱。一
T1911_.46.0133a09: 切法障解脱慧解脱人得初解脱。共解脱人
T1911_.46.0133a10: 得第二解脱。唯佛得第三解脱。總名無
T1911_.46.0133a11: 疑解脱也。執摩訶衍通別圓四門失意者。
T1911_.46.0133a12: 例有三十六種得法不同○第二明諸見發
T1911_.46.0133a13: 有二。一明諸見發。二見發不同。一明見
T1911_.46.0133a14: 發者。或因禪或因聞。衆生久劫靡所不
T1911_.46.0133a15: 作。曾習諸見隔生中忘。罪覆本解心不速
T1911_.46.0133a16: 開。今障若薄能發諸禪。或禪見倶發或禪後
T1911_.46.0133a17: 見發。或聞他説豁然見生。如有泉水土石
T1911_.46.0133a18: 所礙。決却壅滯
T1911_.46.0133a19: 薳去。一日十日綿綿不已。番番自難番番自
T1911_.46.0133a20: 解。所執之處實而有通。所不執處虚而自
T1911_.46.0133a21: 破。又辯才無滯巧説己法莊嚴言辭。他來
T1911_.46.0133a22: 撃難妙能申釋。如是見慧從何處出。由禪
T1911_.46.0133a23: 中有觀支。觀支是慧數。逸觀諸法莫自知
T1911_.46.0133a24: 止。快馬著汗不可控制。若聽講人無禪潤
T1911_.46.0133a25: 見
T1911_.46.0133a26: 終不成。若定力潤觀雖逸難制。不致抽
T1911_.46.0133a27: 腸多得成見。從此觀支推研道理。謂諸
T1911_.46.0133a28: 法因中有果。此解明利洞見遠意出過餘
T1911_.46.0133a29: 人。將此難他他不得解。謂他妄語。自執
T1911_.46.0133b01: 己義他不能壞。自謂是實。無生眞智得理
T1911_.46.0133b02: 妙心。若細推尋但是見惑世智辯聰。具足
T1911_.46.0133b03: 八十八使顛倒惑網豈關眞解。當知是迦毘
T1911_.46.0133b04: 羅見發相也。又約觀支推尋諸法因中無果。
T1911_.46.0133b05: 此見分明解心猛利。雖種種難能種種通。
T1911_.46.0133b06: 引種種證成因中無果義。以此破他他不
T1911_.46.0133b07: 能當。餘爲妄語。他來破己己執轉成。以此
T1911_.46.0133b08: 爲實。建言歸趣唯向因中無果。當知定是
T1911_.46.0133b09: 僧佉見發也。若於觀支思惟因中亦有果
T1911_.46.0133b10: 亦無果法。大論云。有與無諍。無與有諍。言
T1911_.46.0133b11: 長爪執亦有亦無與有無者諍。若入此見
T1911_.46.0133b12: 難問無窮盡。豈非勒沙婆見發也。其六師
T1911_.46.0133b13: 所計不同。須善得諸師執意以所發見
T1911_.46.0133b14: 勘之。雖小不同但令大體相似。即是六師
T1911_.46.0133b15: 見發也。若於觀支計必有我。而不在身見
T1911_.46.0133b16: 四句中。亦不在三世無爲四句中。而在第
T1911_.46.0133b17: 五不可説藏中。發此見時心解明利能問能
T1911_.46.0133b18: 答。神俊快捷難與當鋒。破他成己決不可
T1911_.46.0133b19: 移。當知是犢子見發也。若於觀支謂諸法
T1911_.46.0133b20: 幻化。起空盡相。此解虚無不見解心及諸
T1911_.46.0133b21: 法異。同如幻化。唯計此是餘悉妄語。此是
T1911_.46.0133b22: 方廣見發也。若於觀支推諸法無常生滅
T1911_.46.0133b23: 不住。人我如龜毛兎角不可得但有實法。
T1911_.46.0133b24: 析實法塵若麁若細。總而觀之無常無我。
T1911_.46.0133b25: 計此爲實。所發見解全會毘曇。諸舊聽人
T1911_.46.0133b26: 雖解名相心路不通。若發此見於文雖
T1911_.46.0133b27: 昧而神解百倍。其不識者謂是賢聖而實
T1911_.46.0133b28: 非也。若是賢人道心欝然與解倶生。能伏煩
T1911_.46.0133b29: 惱成方便位。今雖解無常増長諍競。道心
T1911_.46.0133c01: 沈沒煩惱轉熾。故知是有門見發也。若於觀
T1911_.46.0133c02: 支忽發空解。謂言無常生滅三假浮虚。析
T1911_.46.0133c03: 塵入空種種方便。此見明利神用駿疾。強
T1911_.46.0133c04: 於問難破他成己。是實餘妄。此是空門見
T1911_.46.0133c05: 發也。若於觀支計一切法亦有亦無。若入
T1911_.46.0133c06: 此門難問無窮盡。此是昆勒意。論乃不度
T1911_.46.0133c07: 習發無定。是爲亦有亦無見發也。非有非無
T1911_.46.0133c08: 見例亦可知。當知四門通理則成正見。若
T1911_.46.0133c09: 失方便墮四見中。故名佛法内邪也。何
T1911_.46.0133c10: 但三藏四門執成邪見。無量劫來亦學摩訶
T1911_.46.0133c11: 衍通別圓等不入理。保之爲是。取於四
T1911_.46.0133c12: 邊邪見火燒。今於觀支忽發先解。夢虚空
T1911_.46.0133c13: 花如幻之有。作此有解解心明利。或作幻
T1911_.46.0133c14: 本無實無實故空。空解明利。或作亦空亦
T1911_.46.0133c15: 有解。譬如幻化物見而不可見。或作非空
T1911_.46.0133c16: 非有解。非是幻有亦作幻無。中論觀法品
T1911_.46.0133c17: 云。若言諸法非有非無。是名愚癡論。向道
T1911_.46.0133c18: 人聞説即悟名得實相。邪心取著生戲論
T1911_.46.0133c19: 者。即判屬愚癡論。是爲通教四門四見也。
T1911_.46.0133c20: 若於觀支思惟通教四門之解是界内幻夢。
T1911_.46.0133c21: 此夢從眠法生。眠即無明。觀無明入法性。
T1911_.46.0133c22: 亦有四門。或言法性如井中七寶。或言如
T1911_.46.0133c23: 虚空。或言如酒酪瓶。或言中道。此四解明
T1911_.46.0133c24: 利。即是別教四門見發也。若於觀支忽解。
T1911_.46.0133c25: 無明轉即變爲明。明具一切法。或謂無明不
T1911_.46.0133c26: 可得變爲明。明何可得。此不可得具一切
T1911_.46.0133c27: 法。或謂法性之明亦可得亦不可得。非可
T1911_.46.0133c28: 得非不可得。一門即三門三門即一門。此解
T1911_.46.0133c29: 明利。所破無不壞所存無不立。無能逾
T1911_.46.0134a01: 勝。亦復自謂是無生忍。如此解者。是圓教
T1911_.46.0134a02: 四門見發也。大乘四門皆成見者。實語是虚
T1911_.46.0134a03: 語生語見故。涅槃是生死貪著生故。多服
T1911_.46.0134a04: 甘露傷命早夭。失方便門墮於邪執。故稱
T1911_.46.0134a05: 内邪見也。夫四見爲諸見本。自他復爲共
T1911_.46.0134a06: 無因本。故龍樹破自他竟。點共有二過無
T1911_.46.0134a07: 因則不可。自他既不實況無因耶。本破末傾
T1911_.46.0134a08: 其意在此。若立自他共無因例立。今大小
T1911_.46.0134a09: 乘四門僻執成見。但明自他意竟餘者可
T1911_.46.0134a10: 知。若三藏明大生生小生皆從無明生不
T1911_.46.0134a11: 由眞起。若無明滅諸行滅。不關眞滅。執此
T1911_.46.0134a12: 見者即成自性邪見也。通教明眞是不生。
T1911_.46.0134a13: 不生故生生一切惑。若滅此惑還由不生。
T1911_.46.0134a14: 如此執者是他性邪見也。界内以惑爲自眞
T1911_.46.0134a15: 爲他。故作此説也。界外以法性爲自無明
T1911_.46.0134a16: 爲他。別教計阿梨耶生一切惑。縁修智慧
T1911_.46.0134a17: 滅此無明。能生能滅不關法性。此執他性
T1911_.46.0134a18: 生邪見也。圓教論法性生一切法。法性滅
T1911_.46.0134a19: 一切法。此則計自性邪見。前君弱臣強。今君
T1911_.46.0134a20: 強臣弱。餘二可知。夫因聞多發理見少發
T1911_.46.0134a21: 神通韋陀。因禪多發神通韋陀少發理見。
T1911_.46.0134a22: 發理見者伏學人。發神通伏俗人。俗人取
T1911_.46.0134a23: 異不取解。學人取解不取異。發韋陀兼
T1911_.46.0134a24: 伏。具發三者最能兼伏。因禪發者已如上
T1911_.46.0134a25: 説。因聞發者今當説。行者雖得禪而未發
T1911_.46.0134a26: 見要假前人啓發其心。心既靜利。忽聞因
T1911_.46.0134a27: 中有果。心豁開悟洞明邪慧。百千重意逾深
T1911_.46.0134a28: 逾遠。猶如石泉。是爲從聞發得迦毘羅見。
T1911_.46.0134a29: 餘三亦如是。若聞第五不可説藏及聞幻
T1911_.46.0134b01: 化。即發犢子見也。或聞三藏四門隨解
T1911_.46.0134b02: 一句。見心豁起深解無常。觀心奔踊不復
T1911_.46.0134b03: 可制。是爲因聞發有門見。三門亦如是。若
T1911_.46.0134b04: 聞摩訶衍十二門。各依門生解解心明利。
T1911_.46.0134b05: 過向所聞。雖發此解非大方便不入小
T1911_.46.0134b06: 賢中。又非迦毘羅等邪解。故知是發十二門
T1911_.46.0134b07: 見。二明發法不同者。迦毘羅外道直發見
T1911_.46.0134b08: 解。解心雄猛邪慧超殊不可摧伏。是得一
T1911_.46.0134b09: 切智法也。若直發神通蹈履水火隱顯自
T1911_.46.0134b10: 任。誰不謂聖人乎。眞諦三藏云。震旦國有
| T1911_.46.0134b11: | 二種福 | 云云 | 。是得神通法也。若直發韋陀。 |
T1911_.46.0134b13: 藏衍等經絓眼便識。還將此知莊嚴己法。
T1911_.46.0134b14: 若爾内外相濫殆不可識。今時多有還俗之
T1911_.46.0134b15: 者。畏憚王役入外道中。偸佛法義竊解莊
T1911_.46.0134b16: 老。遂成混雜迷惑初心。孰正孰邪。是爲發
T1911_.46.0134b17: 得韋陀法也。一種外道各得三法。約人成
T1911_.46.0134b18: 七。所謂單三複三具足者一。餘二外道亦爾。
T1911_.46.0134b19: 合有二十一種得法不同。若約六師一師有
T1911_.46.0134b20: 三合成十八。約人得多少則有四十二種
T1911_.46.0134b21: 得法不同也。犢子方廣發法不同。亦有單
T1911_.46.0134b22: 三複三具足者一。若内邪得法不同。隨一一
T1911_.46.0134b23: 門所計道理精能分別。此是得性念處見。
T1911_.46.0134b24: 亦是慧解脱耶。餘門亦如是。若但若兼發得
T1911_.46.0134b25: 神通飛騰縱任。此是得共念處見亦是倶解
T1911_.46.0134b26: 脱耶。若通慧自在而不能説法。或尋經
T1911_.46.0134b27: 論或聽他説即達名數。又下通韋陀上通
T1911_.46.0134b28: 大乘悉用己見消諸法門。以諸法門莊嚴
T1911_.46.0134b29: 己見。四門各有三種。約人亦有七意也。若
T1911_.46.0134c01: 通別圓等四門各直發慧解。各但變通。各知
T1911_.46.0134c02: 内外經書者。自謂道眞他謂高著。今但謂
| T1911_.46.0134c03: | 是邪見。一門有七。合成八十四種 | 云云 | 。復次 |
T1911_.46.0134c05: 雖同發一切智。或有見一切智。或無見一切
T1911_.46.0134c06: 智。如是等種種一切智所計處別。故見智則
T1911_.46.0134c07: 異。各據爲是餘人則非。法華云。野干前死。
T1911_.46.0134c08: 此明利使發時鈍使則沒故言前死。又云。
T1911_.46.0134c09: 諸大惡獸競來食噉。即是所執一見能噉諸
T1911_.46.0134c10: 見。論力云。一切諸師皆有究竟道鹿頭第
T1911_.46.0134c11: 一。當知一切智各各不同也。乃至三藏四門
T1911_.46.0134c12: 一切智。大乘四門一切智。各執所見互相呑
T1911_.46.0134c13: 噉。彼彼不同可以意得。次神通法不同者。
T1911_.46.0134c14: 神通因禪而得得禪不定。外外道秖因根
T1911_.46.0134c15: 本發通。或初二三四。所因既殊力用亦別。
T1911_.46.0134c16: 内邪亦因根本。又因淨禪。所因淺深通用優
T1911_.46.0134c17: 劣。大論云。所因處用通廣。所不因處用通
T1911_.46.0134c18: 劣。但禪是事通是用。倶屬福徳莊嚴。非所
T1911_.46.0134c19: 諍處雖無理諍。校捔所因通用悉異。次
T1911_.46.0134c20: 韋陀不同者。若外外道所發所讀治家濟世
T1911_.46.0134c21: 之書。部帙不同詮述各異。發讀多則知廣。少
T1911_.46.0134c22: 則知狹。長慢自大皆由文字不同也。若内
T1911_.46.0134c23: 邪不發不讀外外道文字者則知狹。發讀
T1911_.46.0134c24: 則知廣。不發不讀三藏文字者。不知界
T1911_.46.0134c25: 内名相則知見狹。發讀者則知廣。不發不
T1911_.46.0134c26: 讀衍者。不知界外名相則知狹。發讀者則
T1911_.46.0134c27: 知廣。當知韋陀之法句句不同耳。復次結
T1911_.46.0134c28: 會不同。然内外諸邪。倶明理慧神通文字立
T1911_.46.0134c29: 徳調心。尊人卑己聲譽動物。如菴羅果生
T1911_.46.0135a01: 熟難知。天下好首莫測邪正。今判之甚
T1911_.46.0135a02: 易。如迦羅七種不同。研其根本皆從邪無
T1911_.46.0135a03: 中起。若計因中有果破一切法唯存此句。
T1911_.46.0135a04: 作諸神通搖動時俗。令人信受因中有果
T1911_.46.0135a05: 法。所引韋陀異家。名相莊嚴因中有果。所
T1911_.46.0135a06: 立諸行歸宗趣向。指極因中有果爲所執
T1911_.46.0135a07: 法。動身口意造無量罪如後説。由此驗知
T1911_.46.0135a08: 是迦毘羅外道也。僧佉沙婆例亦如此
T1911_.46.0135a09: 邪無終歸所執。犢子亦如是。小大四門準
T1911_.46.0135a10: 此可解。驗之以元始察之以歸宗。則涇
T1911_.46.0135a11: 渭分流菽麥殊類。何意濫以莊老齊於佛
T1911_.46.0135a12: 法。邪正既以混和。何能拔大異小。自行不
T1911_.46.0135a13: 明何得化他。師弟倶墮也○第三明過失
T1911_.46.0135a14: 爲二。一明過失。二明並決。一正明過失者。
T1911_.46.0135a15: 若天竺宗三。眞丹亦有其義。周弘政釋三
T1911_.46.0135a16: 玄云。易判八卦陰陽吉凶。此約有明玄。老
T1911_.46.0135a17: 子虚融此約無明玄。莊子自然約有無明
T1911_.46.0135a18: 玄。自外枝派源祖出此。今且約此以明得
T1911_.46.0135a19: 失。如莊子云。貴賤苦樂是非得失皆其自然。
T1911_.46.0135a20: 若言自然是不破果。不辨先業即是破
T1911_.46.0135a21: 因。禮制仁義衞身安國。若不行用滅族亡
T1911_.46.0135a22: 家。但現世立徳不言招後世報。是爲破果
T1911_.46.0135a23: 不破因。若言慶流後世并前則是亦有果
T1911_.46.0135a24: 亦無果也。約一計即有三行。一謂計有行
T1911_.46.0135a25: 善。二計有行惡。三計有行無記。如云理
T1911_.46.0135a26: 分應爾富貴不可企求。貧賤不可怨避。生
T1911_.46.0135a27: 無足欣死何勞畏。將此虚心令居貴莫憍
T1911_.46.0135a28: 處窮不悶。貪恚心息安一懷抱。以自然訓
T1911_.46.0135a29: 物作入理弄引。此其得也。得有多種。若言
T1911_.46.0135b01: 常無欲觀其妙無何等欲。忽玉璧棄公相
T1911_.46.0135b02: 洗耳還牛自守高志。此乃棄欲界之欲攀
T1911_.46.0135b03: 上勝出之妙。即以初禪等爲妙。何以得知。
T1911_.46.0135b04: 莊公皇帝問道觀神氣。見身内衆物以此
T1911_.46.0135b05: 爲道。似如通明觀中發得初禪之妙。若言
T1911_.46.0135b06: 諸苦所因貪欲爲本。若離貪欲即得涅槃。
T1911_.46.0135b07: 此無三界之欲。此得滅止妙離之妙。又法
T1911_.46.0135b08: 名無染。若染於法是染涅槃。無此染欲
T1911_.46.0135b09: 得一道微妙。妙此諸欲欲妙皆無。汝得何
T1911_.46.0135b10: 等。尚不識欲界欲初禪妙。況後欲妙耶。若
T1911_.46.0135b11: 與權論。乃是逗機漸引覆相論欲妙。不得
T1911_.46.0135b12: 彰言了義而説。但息跨企之欲觀自然之
T1911_.46.0135b13: 妙。險詖之行既除。仁讓之風斯在。此皆計
T1911_.46.0135b14: 有自然而行善也。又計自然任運恣氣。
T1911_.46.0135b15: 亦不運御從善。亦不動役作惡。若傷神和
T1911_.46.0135b16: 不會自然。雖無取捨而是行無記。行業未
T1911_.46.0135b17: 盡受報何疑。若計自然作惡者。謂萬物自
T1911_.46.0135b18: 然恣意造惡終歸自然。斯乃背無欲而恣
T1911_.46.0135b19: 欲。違於妙而就麁。如莊周斥仁義。雖防
T1911_.46.0135b20: 小盜不意大盜掲仁義。以謀其國。本以
T1911_.46.0135b21: 自然息欲。乃掲自然而爲惡。此義可知
T1911_.46.0135b22: 也。次約天竺諸見空見最強。今寄之以論
T1911_.46.0135b23: 得失。夫空見爲三。一破因不破果破果不
T1911_.46.0135b24: 破因。二因果倶破不破一切法。三破因果
T1911_.46.0135b25: 及一切法。一切法即三無爲也。第三外道與
T1911_.46.0135b26: 佛法何異。大論明。大小乘空體析爲異。外
T1911_.46.0135b27: 道亦體析此云何異。外道從邪因縁無因縁。
T1911_.46.0135b28: 若析若體若畢竟空。佛弟子知從愛因縁。若
T1911_.46.0135b29: 析若體若畢竟空。有人言。破語非體。今明。
T1911_.46.0135c01: 中論首尾以破題品。破豈異體邪。故不約
T1911_.46.0135c02: 此分邪正大小。但依大論析正因縁異外
T1911_.46.0135c03: 道。體正因縁異小乘。若約邪因縁起空
T1911_.46.0135c04: 見。亦有三行而多作惡。眞觀空人知從愛
T1911_.46.0135c05: 生善尚不作。豈況惡乎。起空見人於果報
T1911_.46.0135c06: 財位非其諍處。空是其處。同我空法親友
T1911_.46.0135c07: 生愛。讃有破空怨讎瞋惱。人不知空慢之
T1911_.46.0135c08: 如土。空心無畏不存規矩。恣情縱欲破
T1911_.46.0135c09: 正見威儀淨命。死皆當墮三惡道中。六師
T1911_.46.0135c10: 云。若有慚愧則墮地獄。若無慚愧不墮
T1911_.46.0135c11: 地獄。背鱠經屏天雷尿井。逆父慢母劇於
T1911_.46.0135c12: 行路。乃謂無礙。若親異疏非平等也。自行
T1911_.46.0135c13: 姦惡復以化人。普共爲非失禮如畜。豈有
T1911_.46.0135c14: 天下容忍此耶。雖謂無礙不敢逆主慢
T1911_.46.0135c15: 后。自惜其身則於身有礙。是人直發此
T1911_.46.0135c16: 是見轉熾盛永不得禪。若得禪已見禪法
T1911_.46.0135c17: 多失。發見已禪。多是鬼禪鬼通。能記吉凶
T1911_.46.0135c18: 又知他心。又廣尋韋陀證成此見。令人信
T1911_.46.0135c19: 受破世出世善。名噉人狗。若一種不破不
T1911_.46.0135c20: 名飽足。破一切法見心乃飽。飽名轉熾。内
T1911_.46.0135c21: 無實行但虚諍計如叫喚求食。執空與有
T1911_.46.0135c22: 諍。空有相破爲嘊喍。自稱譽爲嗥吠。破他
T1911_.46.0135c23: 名摣。立己名掣。又狐疑未決爲嘊喍。陵
T1911_.46.0135c24: 恐於他爲嗥吠。如守家狗令他畏故而吠
T1911_.46.0135c25: 也。此人純自行惡化他有四。一自爲惡勸
T1911_.46.0135c26: 人行善。二自揚行善勸人行惡。三自勸倶
T1911_.46.0135c27: 惡。四自勸倶善。自惡勸善者。言我能達理
T1911_.46.0135c28: 於惡無妨。汝是淺行須先習善。化道應先
T1911_.46.0135c29: 以善引之。若自善勸惡者。言我是化主和
T1911_.46.0136a01: 光須善。汝是自行正應作惡。自勸倶惡者。
T1911_.46.0136a02: 倶行實道故。自勸倶善者。倶行權道故。此
T1911_.46.0136a03: 四雖異。皆以惡爲本隨業沈淪。何道可從
T1911_.46.0136a04: 耶。又空見行善者。空無善惡而須行善。不
T1911_.46.0136a05: 行善者。毘紐天瞋衆生苦惱。苦惱故成業。
T1911_.46.0136a06: 業由過去現在受報。以現持戒苦行遮現
T1911_.46.0136a07: 惡果。則得漏盡。若爾須善故持戒節身。少
T1911_.46.0136a08: 欲知足麁衣噉草。爲空造行而生喜怒。空
T1911_.46.0136a09: 是瞋愛諍計之處。若得禪發見禪謝見熾。見
T1911_.46.0136a10: 已得禪乃是鬼禪鬼通。如此空見自行唯一
T1911_.46.0136a11: 化他有四。例前自行化通即是隨業。隨業
T1911_.46.0136a12: 升沈何關道也。次執空見不作善惡騰騰
T1911_.46.0136a13: 平住。雖謂平住稱愛毀憂。以平平自高。當
T1911_.46.0136a14: 知平平生煩惱處。得禪發見如前。亦通
T1911_.46.0136a15: 韋陀竊解佛教。莊嚴無記嘊喍叫喚。無量
T1911_.46.0136a16: 結使從無記生。自行唯一化他亦四。若不
T1911_.46.0136a17: 發禪業牽惡道。若發禪隨禪受生。若此業
T1911_.46.0136a18: 未熟先世諸業強者先牽。當知諸見未能
T1911_.46.0136a19: 伏惑。云何惑斷耶。亦有亦無等得失之相。
T1911_.46.0136a20: 準此可知
| T1911_.46.0136a21: | 摩訶止觀卷第十 | 上 |
T1911_.46.0136a23:
T1911_.46.0136a24:
| T1911_.46.0136a25: | 下 |
T1911_.46.0136a27: 門人灌頂記
T1911_.46.0136a28: 次明内邪得失者。三藏四門本爲入理而
T1911_.46.0136a29: 執成戲論。發見獲禪兼通經籍。若以此門
T1911_.46.0136b01: 自執秖應生善。既與見相應還起三行。其
T1911_.46.0136b02: 行善者專爲諸有而造果報。取著有門而
T1911_.46.0136b03: 生愛恚。勝者墮慢坑負者墮憂獄。生煩惱
T1911_.46.0136b04: 處。有門還閉不得解脱。行惡行者執有爲
T1911_.46.0136b05: 是。餘者皆非。爲此有門無惡不作。邪鬼入
T1911_.46.0136b06: 心唯長衆非。九十六道三順佛法。故有阿
T1911_.46.0136b07: 毘曇道修多羅道。但五百羅漢於此有門得
T1911_.46.0136b08: 出。豈應是邪。今人僻取鬼則入心。故稱阿
T1911_.46.0136b09: 毘曇鬼。或從見入或從禪入。自行有一化
T1911_.46.0136b10: 人亦四。一門既爾三門亦然。若通別圓等各
T1911_.46.0136b11: 有四門生見。一見亦具三行。行善者可
T1911_.46.0136b12: 知。行惡者。執大乘中貪欲即是道。三毒中
T1911_.46.0136b13: 具一切佛法。如此實語本滅煩惱。而僻取
T1911_.46.0136b14: 著還生結業。稱毀憂愛欺慢嘊喍競於名利。
T1911_.46.0136b15: 自行則一化他有四。既非無漏無明潤業。
T1911_.46.0136b16: 業力牽生何所不至。不能細説準前可
T1911_.46.0136b17: 知。如是等見違於聖道。又能生長種種罪
T1911_.46.0136b18: 過。其不識者執謂是道。設知是見隨見而
T1911_.46.0136b19: 行以自埋沒。豈能於見動不動而修道品。略
T1911_.46.0136b20: 言見發生諸過失也。二明並決眞僞者。一
T1911_.46.0136b21: 就所起法並決。二就所依法並決。今通從
T1911_.46.0136b22: 外外道四句。乃至圓四門外道見通韋陀乃
T1911_.46.0136b23: 至圓門三念處三解脱。名數是同。所起見罪
T1911_.46.0136b24: 繋縛無異。譬如金鐵二鎖。又從外道四句。
T1911_.46.0136b25: 乃至圓門四見。名雖清美。所起煩惱體是汚
T1911_.46.0136b26: 穢。譬如玉鼠二璞。又從外道四句。乃至圓
T1911_.46.0136b27: 門四見雖同研錬有成不成。譬如牛驢二
T1911_.46.0136b28: 乳。又從外道四見。乃至圓門四見有害不
T1911_.46.0136b29: 害。譬如迦羅鎭頭二果。所計神我乃是縛法
T1911_.46.0136c01: 非自在我。各執己是餘爲妄語。互相是非
T1911_.46.0136c02: 何關如實。自謂眞道翻開有路。望得涅
T1911_.46.0136c03: 槃方沈生死。自言諦當終成邪僻。愛處生
T1911_.46.0136c04: 愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安
T1911_.46.0136c05: 塗割乃生滅強忍。雖一切智世情推度。雖
T1911_.46.0136c06: 得神通根本變化有漏變化。所讀韋陀世
T1911_.46.0136c07: 智所説。非陀羅尼力非法界流。雖斷鈍
T1911_.46.0136c08: 使如歩屈蟲。世醫所治差已更發。八十八
T1911_.46.0136c09: 使集海浩然。三界生死苦輪無際。沈著有
T1911_.46.0136c10: 漏永無出期。皆是諸見幻僞。豈可爲眞實
T1911_.46.0136c11: 之道也。二約所依法異者。一切諸見各依
T1911_.46.0136c12: 其法。三外外道是有漏人。發有漏法以有
T1911_.46.0136c13: 漏心著於著法。著法著心體是諍競。非但
T1911_.46.0136c14: 因時捉頭拔髮。發諸見已謂是涅槃。執成
T1911_.46.0136c15: 見猛毒増鬪盛。所依之法非眞所發之見亦
T1911_.46.0136c16: 是僞也。此雖邪法若密得意以邪相入正
T1911_.46.0136c17: 相。如華飛葉動藉少因縁尚證支佛。何況
T1911_.46.0136c18: 世間舊法。然支佛雖正華葉終非正教。外外
T1911_.46.0136c19: 道密悟。而其法門但通諸見。非正法也。皆
T1911_.46.0136c20: 由著心著於著法因果倶鬪。斷奠是邪法
T1911_.46.0136c21: 生邪見也。若三藏四門是出世聖人得出世
T1911_.46.0136c22: 法。體是清淨滅煩惱處。非唯佛經是正法。
T1911_.46.0136c23: 五百所申亦能得道。妙勝定云。佛去世後
T1911_.46.0136c24: 一百年。十萬人出家九萬人得道。二百年時
T1911_.46.0136c25: 十萬人出家。一萬人得道。當知以無著心
T1911_.46.0136c26: 不著無著法。發心眞正覺悟無常。念念生
T1911_.46.0136c27: 滅朝不保夕。志求出要不封門生染而
T1911_.46.0136c28: 起戲論。譬如有人欲速見王。受賜拜職
T1911_.46.0136c29: 從四門入。何暇盤停諍計好醜。知門是通
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