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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
T1911_.46.0060a01: 字。中間亦然。横竪備攝。其文如此。此意難
T1911_.46.0060a02: 見。更引佛藏示其相。次引涅槃釋其義。
T1911_.46.0060a03: 後説無生門破法遍。佛藏云。劫火起時菩薩
T1911_.46.0060a04: 一唾火即滅。一吹世界即成。非是先滅後成。
T1911_.46.0060a05: 秖一唾中即滅即成。彼經明外用。内合無生
T1911_.46.0060a06: 門。即破遍。即立遍。破立不須二念。若内無
T1911_.46.0060a07: 是徳則外無大用。寄外顯内其相如是。須
T1911_.46.0060a08: 識觀心者。衆生一期將訖。即是劫盡。三毒
T1911_.46.0060a09: 三災火爲語端。以止止之如唾滅。以觀觀
T1911_.46.0060a10: 之如吹成云云。大經釋義者。不聞聞一句
T1911_.46.0060a11: 有種種義。初云。不生生。不生不生。生不生。
T1911_.46.0060a12: 生生。按此四句説無生門。攝自行因果化
T1911_.46.0060a13: 他能所等法皆遍。不生生者。安住世諦。初
T1911_.46.0060a14: 出胎時名不生生。今解世諦者。無明共法
T1911_.46.0060a15: 性。出生一切隔歴分別。故名世諦。安住者。
T1911_.46.0060a16: 以止觀安於世諦。即是不可思議境。觀行
T1911_.46.0060a17: 位成。故名安住。以安住故名託聖胎。初
T1911_.46.0060a18: 開佛知見得無生忍。名出聖胎。不見無
T1911_.46.0060a19: 明世諦故言不生。獲佛知佛見故名爲生。
T1911_.46.0060a20: 論云。諸法不生而般若生。即其義也。此説自
T1911_.46.0060a21: 行無生忍位。因義成也。經釋不生不生者。不
T1911_.46.0060a22: 生不生名大涅槃。生相盡故。修道得故。今
T1911_.46.0060a23: 解果由因剋故言修道得故。斷徳已圓無明
T1911_.46.0060a24: 不生。智徳已圓般若不生。故言不生不生。
T1911_.46.0060a25: 此説自行寂滅忍。果義成也。因果既圓即如
T1911_.46.0060a26: 佛藏所明一吹唾即滅即立。是其義焉。經釋
T1911_.46.0060a27: 生不生者。世諦死時名生不生。今解世諦者。
T1911_.46.0060a28: 無明是其根本。既破無明故言世死。世死
T1911_.46.0060a29: 故名生不生。此釋初句初句上縁於理智
T1911_.46.0060b01: 徳成故言不生生。此句下破於惑。斷徳成故
T1911_.46.0060b02: 言生不生。不生名雖同事理大異。初句詺
T1911_.46.0060b03: 智慧開發爲生。此句詺結業起動爲生。生
T1911_.46.0060b04: 名雖同而縛脱大異。莫迷名惑旨。須精識
T1911_.46.0060b05: 之須精識之。初句如唾中吹此句如吹中
T1911_.46.0060b06: 唾。唾吹一時不可前後也。經重釋此句云。
T1911_.46.0060b07: 四住菩薩名生不生。生自在故。今解先生不
T1911_.46.0060b08: 生説自行之惑滅。重釋生不生明化道之
T1911_.46.0060b09: 興。何者。菩薩斷四住時。破結業生即能自
T1911_.46.0060b10: 在生。況斷五住耶。以劣顯勝彌彰化道。二
T1911_.46.0060b11: 乘斷惑沈空不能如此。故標菩薩也。惑
T1911_.46.0060b12: 滅顯唾化興顯吹也。經釋生生者。一切有
T1911_.46.0060b13: 漏念念生故。今解此句明化用之所耳。菩薩
T1911_.46.0060b14: 何意不生而生。良由一切有漏衆生相續不
T1911_.46.0060b15: 斷。是故菩薩而起大悲。示自在生而度脱
T1911_.46.0060b16: 之。是爲無生門攝自行因果化他能所。皆悉
T1911_.46.0060b17: 具足矣。四住菩薩者。地持云。從初發心住
T1911_.46.0060b18: 至十地。束爲六住。一種性住。二解行住。三
T1911_.46.0060b19: 淨心住。四行道迹住。五決定住。六究竟住。種
T1911_.46.0060b20: 性住者。若人無有種性。雖生善道數退數
T1911_.46.0060b21: 進。不得在菩薩六人數中。若種性處成就
T1911_.46.0060b22: 無有退失。數數増進得是一人也。解行人
T1911_.46.0060b23: 是初地方便。淨心住是入初地。得出世間
T1911_.46.0060b24: 心離凡夫我相障。故名淨心住。行道迹住
T1911_.46.0060b25: 者。從二地至七地住修道也。決定住者。
T1911_.46.0060b26: 八地九地也。已得報行不還不退。故名決
T1911_.46.0060b27: 定。究竟住者。第十地學行窮滿。故言究竟
T1911_.46.0060b28: 住也。經稱四住名生不生者。正是行道迹
T1911_.46.0060b29: 住。從二地止正是入假化他之位。處處現
T1911_.46.0060c01: 生而非實生。將別顯圓。初出胎時。即能利
T1911_.46.0060c02: 他化生自在。於圓義亦應無失。經又六句。
T1911_.46.0060c03: 不生生亦不可説。生生亦不可説。生不生
T1911_.46.0060c04: 亦不可説。不生不生亦不可説。生亦不可
T1911_.46.0060c05: 説。不生亦不可説。按此六句明無生門破
T1911_.46.0060c06: 法遍。若破思議惑用前四句。若破不思議
T1911_.46.0060c07: 惑用後二句。何者。思議惑雖多不出界内
T1911_.46.0060c08: 外。界外惑附體生。故言不生生。界内惑是
T1911_.46.0060c09: 枝末。故言生生。此惑紛綸並是所化之境。
T1911_.46.0060c10: 爲此境故施自在生。所化既不可得。何處
T1911_.46.0060c11: 有能化。能所倶亡。是故不生生生生倶不可
T1911_.46.0060c12: 説。若破思議解此解雖多。不出界内外。
T1911_.46.0060c13: 界内解止遣分段故言生不生。界外解雙
T1911_.46.0060c14: 遣分段變易故言不生不生。此解淺深故
T1911_.46.0060c15: 有種種自行因果。理尚非一寧有種種。今
T1911_.46.0060c16: 遍唾破故言生不生不可説。不生不生亦不
T1911_.46.0060c17: 可説。若破不可思議惑者。秖是無明。無明
T1911_.46.0060c18: 故生。生故無明。無明不可得。生亦不可得。今
T1911_.46.0060c19: 皆唾破故言生不可得。若破不思議解者。
T1911_.46.0060c20: 秖是圓解。圓解始終判出因果。理不遍圓
T1911_.46.0060c21: 亦非始終。那有因果。今皆唾破故言不生
T1911_.46.0060c22: 不可得。將彼經意釋無生門破法遍者。其
T1911_.46.0060c23: 義分明。佛自釋六句。云何不生生不可説。不
T1911_.46.0060c24: 生名爲生故不可説。今解。不生者法性也。
T1911_.46.0060c25: 生者無明也。二乘證不生猶受法性生。故
T1911_.46.0060c26: 言不生名爲生。依佛此旨知是界外附體
T1911_.46.0060c27: 之惑。不生而名爲生。生即顛倒。顛倒即不
T1911_.46.0060c28: 顛倒。心行處滅言語道斷。故不可説。云何
T1911_.46.0060c29: 生生不可説。生生故生。生生故不生。故不
T1911_.46.0061a01: 可説。今解。生生故生者。即是大生生小生。
T1911_.46.0061a02: 八相所遷有漏之法也。依佛此旨知是界内
T1911_.46.0061a03: 有漏惑也。生生故不生者。因縁生法即空即
T1911_.46.0061a04: 中。心行處滅言語道斷。故不可説也。云何
T1911_.46.0061a05: 生不生不可説。生即名爲生。生不自生故
T1911_.46.0061a06: 不可説。今解。生即名爲生者。乃是諸法不
T1911_.46.0061a07: 生般若生也。生不自生者。此般若生不從
T1911_.46.0061a08: 四句生。生不自生是初句耳。具言生不
T1911_.46.0061a09: 他生。生不共生。生不無因生。又般若生時
T1911_.46.0061a10: 世諦已死。無復有生而生三界者。爲縁故
T1911_.46.0061a11: 生非業生也。故言生不自生。若般若生。若
T1911_.46.0061a12: 自在生。皆言語道斷故不可説也。據此意
T1911_.46.0061a13: 知是界内之解也。云何不生不生不可説。以
T1911_.46.0061a14: 修道得故。今解。修道得者。乃是極果所證。
T1911_.46.0061a15: 尚非下十地所知。豈可言説。據此知是界
T1911_.46.0061a16: 外之解也。經云。生亦不可説。以生無故。今
T1911_.46.0061a17: 解。此破不思議惑。界内生生亦是生。界外不
T1911_.46.0061a18: 生生亦是生。祇是無明之生生必託縁生。縁
T1911_.46.0061a19: 生即空即中。心行處滅言語道斷。故不可説
T1911_.46.0061a20: 也經云。不生不可説以有得故。今解。此破
T1911_.46.0061a21: 不思議解。及界内之解。亦是修道得故。界
T1911_.46.0061a22: 外之解。亦是修道得故。得即詣理。理絶心
T1911_.46.0061a23: 口故不可説也。佛以六句破諸法解惑。皆
T1911_.46.0061a24: 言不可説。彌顯無生門破法遍也。依佛藏
T1911_.46.0061a25: 經前四句亦吹亦唾。後兩句結前吹唾耳。
T1911_.46.0061a26: 此六句專論於唾也。又楞伽云。我從得
T1911_.46.0061a27: 道夜至涅槃夜。不説一字。佛因二法作
T1911_.46.0061a28: 如此説。謂縁自法及本住法。自法者。彼如來
T1911_.46.0061a29: 所得我亦得之。無増無減離言説妄想文
T1911_.46.0061b01: 字二趣。釋曰。縁自法是證聖眞諦實性也。
T1911_.46.0061b02: 離言説妄想者。不可思議也。離文字者離
T1911_.46.0061b03: 假名也。離二趣者。離説所説想所想名所
T1911_.46.0061b04: 名也。本住法者。謂古先聖道法界常住。如
T1911_.46.0061b05: 道趣城道爲人行。非行者作道。城由道
T1911_.46.0061b06: 至。非至者作城。經曰。士夫見平坦道。即
T1911_.46.0061b07: 隨入城受如意樂。我及先佛法界常住亦復
T1911_.46.0061b08: 如是。是故二夜不説一字。當知二法決定
T1911_.46.0061b09: 非口言分別所能變異。本法者如理也。自法
T1911_.46.0061b10: 者證實。此義與大經四不可説意同。生生
T1911_.46.0061b11: 不可説者。本法不可説也。生隨順縁生。本
T1911_.46.0061b12: 法不可説也。生不生不可説者。即自斷法
T1911_.46.0061b13: 不可説也。不生生不可説者。即自智法不
T1911_.46.0061b14: 可説也。不生不生不可説者。即是究竟自證
T1911_.46.0061b15: 法不可説也。後二句一結生不可説。結本
T1911_.46.0061b16: 法不可説也。一句結不生不可説。結自證
T1911_.46.0061b17: 法不可説也。大經云。十因縁法爲生作因。
T1911_.46.0061b18: 亦可得説者。今解。此即無生門遍立之義。
T1911_.46.0061b19: 亦如佛藏遍吹即成也。十因縁者。從無明
T1911_.46.0061b20: 支乃至有支立諸法也。立有三義。一立衆
T1911_.46.0061b21: 生。二立機縁。三立聲教。立衆生者。過去二
T1911_.46.0061b22: 因現在五果。更互因縁。而立五陰假名衆生
T1911_.46.0061b23: 也。立根機者。過去或修行析行體行漸行頓
T1911_.46.0061b24: 行。以行爲業無明潤之。致今五果於此陰
T1911_.46.0061b25: 果更起本習。或起析愛取有。或起體愛取
T1911_.46.0061b26: 有。或起漸愛取有。或起頓愛取有。取有起
T1911_.46.0061b27: 故得爲機縁也。立聲教者。析愛取有起故
T1911_.46.0061b28: 感三藏教。是爲生生不可説十因縁法。爲
T1911_.46.0061b29: 生生作因。亦可得説。説生生也。體愛取
T1911_.46.0061c01: 有感於通教。是爲生不生不可説十因縁法。
T1911_.46.0061c02: 爲生不生作因。亦可得説。説生不生也。
T1911_.46.0061c03: 漸愛取有感於別教。是爲不生生不可説十
T1911_.46.0061c04: 因縁法。爲不生生作因。亦可得説。説不
T1911_.46.0061c05: 生生也。頓愛取有感於圓教。是爲不生不
T1911_.46.0061c06: 生不可説十因縁法。爲不生不生作因。亦
T1911_.46.0061c07: 可得説。説不生不生也。衆生若立。一切惑
T1911_.46.0061c08: 法因果立。一切所化立。機教若立。一切解行
T1911_.46.0061c09: 因果立。一切能化立。是爲無生門一立一切
T1911_.46.0061c10: 立。故大品云。若聞阿字門則解一切義。佛
T1911_.46.0061c11: 藏云。一吹一切悉成。此之謂也。如地持四
T1911_.46.0061c12: 種成熟。謂聲聞種性。縁覺種性。佛種性。菩
T1911_.46.0061c13: 薩種性。無此四性以善趣熟之。佛種性即
T1911_.46.0061c14: 此圓機。菩薩種性即此別機。彼文云。菩薩種
T1911_.46.0061c15: 子有佛無佛堪能次第斷煩惱障及智障。豈
T1911_.46.0061c16: 非別機。聲聞種性當開之。別異善根即三
T1911_.46.0061c17: 藏機。退大取小種性即通機。彼四成熟即此
T1911_.46.0061c18: 四種機縁義也。問。上六句是無生門一破一
T1911_.46.0061c19: 切破。十因縁法是無生門一立一切立。上
T1911_.46.0061c20: 四句是無生門亦破亦立。亦應有第四句非
T1911_.46.0061c21: 破非立不。答。大經十九卷初云。十事功
T1911_.46.0061c22: 徳不可思議。聞者驚怪。非難非易非内
T1911_.46.0061c23: 非外。非相非非相非方非圓。非尖非斜
T1911_.46.0061c24: 等。即是第四句非破非立之文義。問。若無生
T1911_.46.0061c25: 門攝一切法者。則無復諸門也。答。無生門
T1911_.46.0061c26: 亦攝諸門。諸門亦攝無生門。欲依智徳義
T1911_.46.0061c27: 便故言無生門。此應四句。生門無生門亦
T1911_.46.0061c28: 生亦無生門非生非無生門。一一門各有四
T1911_.46.0061c29: 門。四四十六門。若依斷徳義便。應有滅門
T1911_.46.0062a01: 不滅門。亦滅亦不滅門。非滅非不滅門。一一
T1911_.46.0062a02: 門各有四門。四四十六門。合三十二門。大經
T1911_.46.0062a03: 擧十五日月光増正喩智徳。十六日月光減
T1911_.46.0062a04: 正喩斷徳。月無増無減。約白論増約黒
T1911_.46.0062a05: 論減。實相無智無斷。約照論智約寂論
T1911_.46.0062a06: 斷。若無生門攝一切法高極。此竪攝一切
T1911_.46.0062a07: 法也。若無生門攝諸法廣遍者。即無生門
T1911_.46.0062a08: 横攝一切法也。問。無生門門稱無生。其境
T1911_.46.0062a09: 惑智斷等。悉應稱爲無生。那忽言無生生
T1911_.46.0062a10: 生生生自在故。答。此還助顯無生門。無生
T1911_.46.0062a11: 忍發故言無生生。明其所化故言生生。明
T1911_.46.0062a12: 其應用故言生自在。還是無生門。即唾故
T1911_.46.0062a13: 言無生。即吹故言無生生等。彌顯無生門
T1911_.46.0062a14: 攝法遍耳。約大經釋門義竟云云○次明
T1911_.46.0062a15: 破法遍者爲三。一無生門從始至終。盡
T1911_.46.0062a16: 其源底竪破法遍。二歴諸法門當門從始
T1911_.46.0062a17: 至終。盡其源底横破法遍。三横竪不二
T1911_.46.0062a18: 從始至終。盡其源底非横非竪破法遍。
T1911_.46.0062a19: 竪則論高横則論廣。竪來入横無横而不
T1911_.46.0062a20: 高。横來入竪無竪而不廣。法華云。其車高
T1911_.46.0062a21: 廣。横竪不二則非横非竪。故云。是法平等無
T1911_.46.0062a22: 有高下。一無生門破法遍者。又爲三。一從
T1911_.46.0062a23: 假入空破法遍。二從空入假破法遍。三兩觀
T1911_.46.0062a24: 爲方便得入中道第一義諦破法遍。如此
T1911_.46.0062a25: 三觀實在一心。法妙難解寄三以顯一耳。
T1911_.46.0062a26: 大論云。三智實在一心。爲向人説令易解
T1911_.46.0062a27: 故分屬三人。華嚴亦有二意。宣説菩薩歴
T1911_.46.0062a28: 劫修行。彼爲鈍根也。初發心時便成正覺。
T1911_.46.0062a29: 所有慧身不由他悟。彼是利根也。法華唯一
T1911_.46.0062a30: 意。正直捨方便但説無上道。今欲借別
T1911_.46.0062b01: 顯總擧次而論不次。故先三義解釋也。從
T1911_.46.0062b02: 假入空破法遍。又爲三。先從見假入空。次
T1911_.46.0062b03: 從思假入空。後四門料簡。後見假入空
T1911_.46.0062b04: 又爲二。先明見假。次明空觀。見惑附體而
T1911_.46.0062b05: 生還能障體。如炎依空而動亂於空。似夢
T1911_.46.0062b06: 因眠夢昏於眠。夢若不息眠不得覺。此惑
T1911_.46.0062b07: 不除體不得顯。然見則見理見實非惑。見
T1911_.46.0062b08: 理時能斷此惑從解得名。名爲見惑耳。見
T1911_.46.0062b09: 惑有四。一單四見。二複四見。三具足四見。
T1911_.46.0062b10: 四無言見。單四見者。執有執無執亦有亦
T1911_.46.0062b11: 無執非有非無。於一有見復起利鈍。謂有
T1911_.46.0062b12: 於我我與有倶。恒起我心與我相應。即是
T1911_.46.0062b13: 我見。以計我故能生邊見。以我邊故破世
T1911_.46.0062b14: 出世因果。即是邪見。執此爲道望通涅槃。
T1911_.46.0062b15: 名爲戒取。謂此爲實餘皆妄語不受餘見。
T1911_.46.0062b16: 名爲見取。是己法者愛。非己法故瞋。我
T1911_.46.0062b17: 解他不解生慢不識有見中苦集爲癡。猶
T1911_.46.0062b18: 豫不決爲疑。如是十使歴欲界四諦。苦下
T1911_.46.0062b19: 具十。集下有七除身邊戒取。道下有八除
T1911_.46.0062b20: 身邊。滅下有七除身邊戒取。合三十二使。
T1911_.46.0062b21: 歴色界四諦有二十八。無色亦爾。例除一
T1911_.46.0062b22: 瞋合有八十八使。餘三見亦各具八十八
T1911_.46.0062b23: 使。若歴六十二見。見見各具八十八使。倒浪
T1911_.46.0062b24: 瀾漫不可稱數。邪網彌密障於體理。五十
T1911_.46.0062b25: 校計經云。若眼見好色中有陰有集。見惡
T1911_.46.0062b26: 色中有陰有集。見平平色中有陰有集。
T1911_.46.0062b27: 乃至意縁法亦如是。一根有三。三中有六。
T1911_.46.0062b28: 六根具三十六。三世合百八。歴六十二見八
T1911_.46.0062b29: 十八使。各各百八。當知擧心動念浩然無
T1911_.46.0062b30: 際。昏而且盲都無見覺云云。世講者。謂有
T1911_.46.0062c01: 是見。無非是見。亦有亦無是見。非有非無
T1911_.46.0062c02: 非是見。此語違經負心。經云。依止此諸見。
T1911_.46.0062c03: 具足六十二。如汝解者。數則欠少。中論破
T1911_.46.0062c04: 自他性。有是自性。對有説無無是他性。若
T1911_.46.0062c05: 有若無皆是性。何意無非是見又此無既非
T1911_.46.0062c06: 證理之無。寧得非見。諸外道本劫本見末劫
T1911_.46.0062c07: 末見。介爾計謂是事實餘妄語。増見長非
T1911_.46.0062c08: 吾我毒盛。捉頭拔髮構造生死。如長爪
T1911_.46.0062c09: 雖不受一切法而受於不受。不識苦集。
T1911_.46.0062c10: 佛以一責墮二負處。高著外道尚未免見。
T1911_.46.0062c11: 云何底下謬謂爲是。今判。此並屬單四見
T1911_.46.0062c12: 攝也。複四見者。謂有有。有無。無有。無無。
T1911_.46.0062c13: 亦有有無。亦無有無。非有有無。非無有無。
T1911_.46.0062c14: 此是複四見。於一一見。具八十八使。若六
T1911_.46.0062c15: 十二見。見見又具八十八使百八等。如上
T1911_.46.0062c16: 説。具足四見者。有見具四者。謂有有。有
T1911_.46.0062c17: 無。有亦有亦無。有非有非無。無具四者。無
T1911_.46.0062c18: 有。無無。無亦有亦無。無非有非無。亦有
T1911_.46.0062c19: 亦無具四者。亦有亦無有。亦有亦無無。亦
T1911_.46.0062c20: 有亦無亦有亦無。亦有亦無非有非無。非有
T1911_.46.0062c21: 非無具四者。非有非無有。非有非無無。非
T1911_.46.0062c22: 有非無亦有亦無。非有非無非有非無。是名
T1911_.46.0062c23: 具足四見。一句具八十八使。如是六十二
T1911_.46.0062c24: 見。見見具八十八使百八等。如前説絶言
T1911_.46.0062c25: 見者。單四見外一絶言見。複四句外一絶言
T1911_.46.0062c26: 見。具足四句外一絶言見。一一見皆起八十
T1911_.46.0062c27: 八使六十二見百八等。如前説。如是等約
T1911_.46.0062c28: 外道法生如是等見也。又約佛法生見
T1911_.46.0062c29: 者。三藏四門生四見。通教四門生四見。別
T1911_.46.0062c30: 教四門生四見。圓教四門生四見。又一種
T1911_.46.0063a01: 四門外。各有絶言見。如是一一見中。各各
T1911_.46.0063a02: 起八十八使六十二見百八等惑。如前説。復
T1911_.46.0063a03: 次見惑非但隨解得名。亦當體受稱稱之
T1911_.46.0063a04: 爲假。假者虚妄顛倒名之假耳。例前亦應
T1911_.46.0063a05: 言單四假複四假具足四假。一一各有絶
T1911_.46.0063a06: 言之假。依於佛法復有十六假。一一如前
T1911_.46.0063a07: 説。又於一一假中。復有三假。謂因成假。相
T1911_.46.0063a08: 續假。相待假。法塵對意根生。一念心起即
T1911_.46.0063a09: 因成假。前念後念次第不斷。即相續假。待
T1911_.46.0063a10: 餘無心知有此心。即相待假。上因成約外
T1911_.46.0063a11: 塵内根。相續但約内根。相待竪待滅無之
T1911_.46.0063a12: 無。又横待三無爲之無心也。開善云。因兼
T1911_.46.0063a13: 二假或亦過之。明第三假起時因上兩假。
T1911_.46.0063a14: 故言因兼。上假未除後假復起。故言過之。
T1911_.46.0063a15: 此就心明三假也。又約色明三假。先世行
T1911_.46.0063a16: 業託生父母得有此身。即因成假。從胎相
T1911_.46.0063a17: 續迄乎皓首。即相續假。以身待不身。即相
T1911_.46.0063a18: 待假。又約依報亦具三假。如四微成柱。時
T1911_.46.0063a19: 節改變相續不斷。此柱待不柱。長短大小
T1911_.46.0063a20: 等也。此是三藏經中隨事三假。委釋如論
T1911_.46.0063a21: 師。但此名通用。不獨在小乘。大乘亦名三
T1911_.46.0063a22: 假。附無明起如幻如化。但有名字實不
T1911_.46.0063a23: 可得。鏡中能成之四微尚不可得。況所成
T1911_.46.0063a24: 之幻柱。柱尚不可得。況歴時節相續以幻
T1911_.46.0063a25: 化長短相待。寧復可得。擧易況難而明十
T1911_.46.0063a26: 喩。即色是空非色滅空。即此義也。是名大
T1911_.46.0063a27: 乘隨理三假。又釋論明三種有。相待有假名
T1911_.46.0063a28: 有法有。相待有者。長因短有。短亦因長。此
T1911_.46.0063a29: 彼亦爾。物東則以此爲西。在西則東。一物
T1911_.46.0063b01: 未異而有東西之別。有名無實是爲相待
T1911_.46.0063b02: 有。假名有者。如酪色香味觸四事因縁和合
T1911_.46.0063b03: 故。假名爲酪雖有不同因縁之有。雖無不
T1911_.46.0063b04: 如兎角龜毛之無。但以因縁和合故有。假
T1911_.46.0063b05: 名爲酪。又如極微色香味觸故有毛分。毛
T1911_.46.0063b06: 分故有毳。毳故有&T073554;。&T073554;故有衣。是爲假名
T1911_.46.0063b07: 有。法有者。即是色香味觸四微和合。故名法
T1911_.46.0063b08: 有。論又云三假施設。與三假云何。答。別義
T1911_.46.0063b09: 不論今通會之。法假施設如因成。受假施
T1911_.46.0063b10: 設如相續。名假施設如相待。論云。五衆等
T1911_.46.0063b11: 法是法波羅聶提。五衆和合故名衆生。如根
T1911_.46.0063b12: 莖枝葉故有樹名。是受波羅聶提。用是名
T1911_.46.0063b13: 字取二法相説是二種。是名波羅聶提。故
T1911_.46.0063b14: 知三假義同也。瓔珞經亦有三假之文。大品
T1911_.46.0063b15: 云。有縁思生無縁思不生。即因成意。大
T1911_.46.0063b16: 經云。如讀誦法雖念念滅。亦能從一阿含
T1911_.46.0063b17: 至一阿含。猶如飮食雖念念滅。亦能初飢
T1911_.46.0063b18: 後飽。相續意也。淨名云。説法不相待一念
T1911_.46.0063b19: 不住故。當知三假之名大小通用。非但小
T1911_.46.0063b20: 乘名生死法以爲見爲假。如前説。大乘亦
T1911_.46.0063b21: 名生死爲見爲假。所謂三藏四門生四見。
T1911_.46.0063b22: 見見有三假六十二見百八煩惱等云云。通教
T1911_.46.0063b23: 四門生四見。見見具三假六十二見百八煩
T1911_.46.0063b24: 惱等。別教四門生四見。見見具三假六十二
T1911_.46.0063b25: 見百八煩惱等。圓教四門生四見。見見具三
T1911_.46.0063b26: 假六十二見百八煩惱等。如來教門示人無
T1911_.46.0063b27: 諍法。消者成甘露。不消成毒藥。實語是虚
T1911_.46.0063b28: 語生語見故。故於四門十六門起見起假
T1911_.46.0063b29: 云云。二明破假觀者。即爲三。一破假觀。二
T1911_.46.0063c01: 明得失。三明位。觀又爲四。一破單。二破
T1911_.46.0063c02: 複。三破具。四破無言。破單爲兩。初略後
T1911_.46.0063c03: 廣。略者若一念心起於單四見中。必是一見。
T1911_.46.0063c04: 見即三假虚妄無實。八十八使浩浩如前説。
T1911_.46.0063c05: 諸惡彰露具如後説。應當體達颺依炎炎
T1911_.46.0063c06: 依空空無所依。空尚無空。何處復有若炎
T1911_.46.0063c07: 若颺。又如眠夢百千憂喜。本末雙寂畢竟清
T1911_.46.0063c08: 淨。是名爲止。又觀無明即法性不二不異。
T1911_.46.0063c09: 法性本來清淨不起不滅。無明惑心亦復清
T1911_.46.0063c10: 淨。誰起誰滅。若謂此心有起滅者。横謂法
T1911_.46.0063c11: 性有起滅耳。法性無起誰復生憂。法性無
T1911_.46.0063c12: 滅誰復生喜。若無憂喜。誰復分別此是法
T1911_.46.0063c13: 性此是無明。能觀所觀猶如虚空。如此觀時
T1911_.46.0063c14: 畢竟清淨。是爲從假入空觀。信行利根一聞
T1911_.46.0063c15: 即悟。法行思已即能得解。其鈍根者非唯聞
T1911_.46.0063c16: 思不悟更増衆失。故中論云。將來世中人
T1911_.46.0063c17: 根轉鈍。造作諸惡。不知何因縁故説畢竟
T1911_.46.0063c18: 空。是故廣作觀法説於中論。今亦如是爲
T1911_.46.0063c19: 鈍根故廣破。單複訖至無言説見。通用龍
T1911_.46.0063c20: 樹四句破令盡淨。若一念心起即具三假。三
T1911_.46.0063c21: 假如前説。當觀此一念。爲從心自生心。
T1911_.46.0063c22: 爲對塵生心。爲根塵共生心。爲根塵離
T1911_.46.0063c23: 生心。若心自生者。前念爲根後念爲識爲
T1911_.46.0063c24: 從根生心爲從識生心。若根能生識。根
T1911_.46.0063c25: 爲有識故生識。根爲無識故生識。根若有
T1911_.46.0063c26: 識根識則並。又無能生所生。根若無識而
T1911_.46.0063c27: 能生識。諸無識物不能生識。根既無識。
T1911_.46.0063c28: 何能生識。根雖無識而有識性故能生識
T1911_.46.0063c29: 者。此之識性是有是無。有已是識並在於根。
T1911_.46.0064a01: 何謂爲性。根無識性不能生識。又識性與
T1911_.46.0064a02: 識爲一爲異。若一。性即是識。無能無所。
T1911_.46.0064a03: 若異。還是他生非心自生。如是推求畢竟
T1911_.46.0064a04: 知心不從自生。若言心不自生。塵來發心
T1911_.46.0064a05: 故有心生。引經云有縁思生無縁思不生。
T1911_.46.0064a06: 若爾。塵在意外來發内識。則心由他生。
T1911_.46.0064a07: 今推此塵爲是心故生心。爲非心故生
T1911_.46.0064a08: 心。塵若是心則不名塵。亦非意外則同
T1911_.46.0064a09: 自生。又二心並則無能所。塵若非心那能
T1911_.46.0064a10: 生心。如前破。若塵中有生性是故生心。此
T1911_.46.0064a11: 性爲有爲無。性若是有。性與塵並亦無能
T1911_.46.0064a12: 所。若無。無不能生。如是推求知心畢竟不
T1911_.46.0064a13: 從塵生。若根塵合故有心生者。根塵各各
T1911_.46.0064a14: 有心故合生心。各各無心故合生心。若各
T1911_.46.0064a15: 各有合則兩心生。墮自他性中。若各各無合
T1911_.46.0064a16: 時亦無。譬如鏡面各有像故合生像。各無
T1911_.46.0064a17: 像故合生像。若各有像應有兩像。若各無
T1911_.46.0064a18: 像合不能生。若鏡面合爲一而生像者。今
T1911_.46.0064a19: 實不合合則無像。若鏡面離故生像者。各
T1911_.46.0064a20: 在一方則應有像。今實不爾。根塵離合亦
T1911_.46.0064a21: 得如是。如是推求知心畢竟不從合生。又
T1911_.46.0064a22: 根塵各有心性。合則心生者。當檢此性爲
T1911_.46.0064a23: 有爲無。如前破云云。若根塵各離而有心
T1911_.46.0064a24: 生者。此是無因縁生。爲有此離爲無此
T1911_.46.0064a25: 離。若有此離還從縁生。何謂爲離。若無此
T1911_.46.0064a26: 離無何能生。若言此離有性性爲有爲無。
T1911_.46.0064a27: 若性是有還從縁生。不名爲離。若性是無
T1911_.46.0064a28: 無何能生。如是推求知心畢竟不從離生。
T1911_.46.0064a29: 中論云。諸法不自生。亦不從他生。不共不
T1911_.46.0064b01: 無因。是故説無生。即此意也。若推因成假
T1911_.46.0064b02: 四句求生不得。執性即薄。但有名字名爲
T1911_.46.0064b03: 心生。名不在内外中間。亦不常自有。是字
T1911_.46.0064b04: 不住。不住有四句。亦不不住。不住無四
T1911_.46.0064b05: 句。故無住之心。雖有心名字。名字即空。若
T1911_.46.0064b06: 四句推性不見性。是世諦破性亦名性空。
T1911_.46.0064b07: 若四句推名不見名。是眞諦破假亦名相
T1911_.46.0064b08: 空。性相倶空者是爲總相從假入空觀也。故
T1911_.46.0064b09: 中論曰。諸法不自生。如此用觀者與中
T1911_.46.0064b10: 論意同也。若根檢不得心即是内空。塵檢
T1911_.46.0064b11: 無心即是外空。根塵合檢不得即内外空。
T1911_.46.0064b12: 離檢不得即是空空。四性檢不得即是性空。
T1911_.46.0064b13: 四句檢不得即是相空。若就塵檢無十方
T1911_.46.0064b14: 分即是大空。求最上所以不得。即是第
T1911_.46.0064b15: 一義空。四句因縁不得即有爲空。因有爲
T1911_.46.0064b16: 説無爲。既不得有爲亦不得無爲。即無
T1911_.46.0064b17: 爲空。四句求心生元不得即無始空。四句
T1911_.46.0064b18: 求心滅不可得即散空。四句求心生滅不
T1911_.46.0064b19: 可得。亦不得心不生不滅。即畢竟空。三
T1911_.46.0064b20: 界無別法唯是一心作。今求心不可得。即
T1911_.46.0064b21: 一切空。觀心無心觀空無空。即無所得
T1911_.46.0064b22: 空。觀有見三假不可得。即有法空。觀無見
T1911_.46.0064b23: 三假不可得。即無法空。觀亦有亦無見三
T1911_.46.0064b24: 假不可得。即無法有法空。如此觀者即與
T1911_.46.0064b25: 大品意同。是爲十八種從假入空觀也。若
T1911_.46.0064b26: 不悟者轉入相續假破之。何以故。雖因成
T1911_.46.0064b27: 四破不得心生。今現見心。念念生滅相續
T1911_.46.0064b28: 不斷。何謂不生。此之念念爲當前念滅後
T1911_.46.0064b29: 念生。爲前念不滅後念生。爲前念亦滅亦
T1911_.46.0064c01: 不滅後念生。爲前念非滅非不滅後念生。
T1911_.46.0064c02: 若前念不滅後念生。此則念自生念。兩生相
T1911_.46.0064c03: 並亦無能所。若前念有生性生於後念。此
T1911_.46.0064c04: 性爲有爲無有則非性無則不生如前。若
T1911_.46.0064c05: 前念滅後念生者。前不滅生名爲自性。今由
T1911_.46.0064c06: 滅生不滅望滅。豈非他性。他性滅中有生
T1911_.46.0064c07: 故生無生故生。有生是生生滅相違。乃是生
T1911_.46.0064c08: 生。何謂滅生。若滅無生無何能生。若滅有
T1911_.46.0064c09: 生性性破如前。若前念亦滅亦不滅後念生
T1911_.46.0064c10: 者。若滅已屬滅。若不滅已屬不滅。若不滅
T1911_.46.0064c11: 合滅能生。即是共生。共生自相違。相違何能
T1911_.46.0064c12: 生。又若各各有生。即有二過。各各無生合
T1911_.46.0064c13: 亦不生。若滅不滅中有生性者。爲有爲無。
T1911_.46.0064c14: 若性定有何謂滅不滅。若性定無亦何謂滅
T1911_.46.0064c15: 不滅。此不免斷常之失還墮共過。若前念
T1911_.46.0064c16: 非滅非不滅。而後念心生者爲有此非滅
T1911_.46.0064c17: 非不滅。爲無此非滅非不滅。若有則非無
T1911_.46.0064c18: 因。若無無因不能生。若無因有生性者。此
T1911_.46.0064c19: 性即因。何謂無因。若無無不能生。如是四
T1911_.46.0064c20: 句推相續假求心不得。無四性實執心即
T1911_.46.0064c21: 薄。但有心名字。是字不住内外兩中間。亦
T1911_.46.0064c22: 不常自有。相續無性即世諦破性。名爲性
T1911_.46.0064c23: 空相續無名即眞諦破假。名爲相空性相
T1911_.46.0064c24: 倶空乃至作十八空如前説。是名從假以
T1911_.46.0064c25: 入空觀。若不得入者。猶計有心待於無心。
T1911_.46.0064c26: 相待惑起此與上異。因成取根塵兩法和合
T1911_.46.0064c27: 爲因成。相續竪取意根前後爲相續。竪望
T1911_.46.0064c28: 生滅此是別滅。別滅則狹。今相待假待於通
T1911_.46.0064c29: 滅。此義則寛。通滅者。如三無爲雖不併是
T1911_.46.0065a01: 滅而得是無生。待虚空無生而説心生即
T1911_.46.0065a02: 是相待假。上既不悟復因上惑共起此惑
T1911_.46.0065a03: 故言因兼。上惑猶在復起此惑故言過之。
T1911_.46.0065a04: 又因兼者。無生法塵待意根生。亦是因成。
T1911_.46.0065a05: 因上假心來續相待。即是相續。故言因兼。
T1911_.46.0065a06: 過之者。上兩假不於通滅起惑。今約通起
T1911_.46.0065a07: 豈非過之。釋既異舊而借彼語示相待假
T1911_.46.0065a08: 相耳。今檢此心爲待無生心生。爲待有
T1911_.46.0065a09: 生心生。爲待亦生亦無生而心生。爲待非
T1911_.46.0065a10: 生非不生而心生。若待無生而生心者。有
T1911_.46.0065a11: 此無生無此無生。若有生可待還是待有。
T1911_.46.0065a12: 何謂待無。有有相待即是自生。若無此無
T1911_.46.0065a13: 生無何所待。若秖待此無無而生心者。一
T1911_.46.0065a14: 切無無亦應生心。無望於有無即是他生
T1911_.46.0065a15: 也。又無生雖無而有生性。待此性故而知
T1911_.46.0065a16: 有心。此性爲已生爲未生。若已生。生即是
T1911_.46.0065a17: 於生。何謂爲性。性若未生。未生何能生。若
T1911_.46.0065a18: 待生而心生者。生還待生長應待長。既無
T1911_.46.0065a19: 此義。何得心生。若待生無生故有心生。如
T1911_.46.0065a20: 待長短得有於長。此墮二過。各有。則二生
T1911_.46.0065a21: 並。各無。全不可得如前。若待非生非無生
T1911_.46.0065a22: 而有心生者。論云。從因縁生尚不可。何況
T1911_.46.0065a23: 無因縁。又此無因爲有爲無。若有還是待
T1911_.46.0065a24: 有。若無還是待無。何謂無因。若言有性性
T1911_.46.0065a25: 爲有爲無。性若是有爲生非生。若生已是
T1911_.46.0065a26: 生何謂爲性。若無生云何能生。如是四句
T1911_.46.0065a27: 推相待假求心生不可得。執心即薄。不起
T1911_.46.0065a28: 性實。但有名字。名字之生生則非生。是字不
T1911_.46.0065a29: 在内外中間。亦不常自有。是字無所有。求
T1911_.46.0065b01: 性不可得世諦破性。是名性空。求名不可
T1911_.46.0065b02: 得眞諦破假。是名相空。復次此性相中求
T1911_.46.0065b03: 陰入界不可得。即是法空。性相中求人我知
T1911_.46.0065b04: 見不可得。名衆生空。乃至作十八空如前
T1911_.46.0065b05: 説。是名從假入空慧眼得開見第一義。非
T1911_.46.0065b06: 但有見三假惑除。一切見惑無不清淨正智
T1911_.46.0065b07: 現前。是名無生門通於止觀。亦是止觀成
T1911_.46.0065b08: 無生門。若不悟者當善用止觀巧破見假。
T1911_.46.0065b09: 信法迴轉成方便道伏於有見。無量煩惱悉
T1911_.46.0065b10: 皆被伏。伏故名善有漏五陰也。以被伏故
T1911_.46.0065b11: 有見不起。度入無見計中如後破。夫破見
T1911_.46.0065b12: 之由聞思不定。若上根人聞觀於生知生
T1911_.46.0065b13: 無生破執得悟。中根執輕成伏見方便善
T1911_.46.0065b14: 有漏五陰。下根執重猶懷取著聞破生不
T1911_.46.0065b15: 得生。謂無生是實。更起無生見。又當總別
T1911_.46.0065b16: 破之。總破者如大品云。識無生尚不可得。
T1911_.46.0065b17: 何況識生。又識生尚不可得。何況識無生。
T1911_.46.0065b18: 生與無生倶不可得。楞伽經中又廣破無生
T1911_.46.0065b19: 見。然無生之理非識所知。云何謂情捨有
T1911_.46.0065b20: 縁無。如歩屈蟲。又似獼猴。不應虚妄執
T1911_.46.0065b21: 此見著。是爲總破。別破者。行人用止觀破
T1911_.46.0065b22: 因成三假不得性相。泯然入定不見内外
T1911_.46.0065b23: 亦無前後。無相形待。寂然定住。或豁亡身
T1911_.46.0065b24: 心一切都淨。便發此無心自謂得無生止
T1911_.46.0065b25: 觀定慧已成。而起見著著此空想。諸佛不
T1911_.46.0065b26: 化。何故不化。觀心推畫。發一分細定生一
T1911_.46.0065b27: 分空解。此是空見法塵與心相應。何關無
T1911_.46.0065b28: 生。釋論簡外道佛法二倶觀空。云何有異。
T1911_.46.0065b29: 外道愛著觀空智慧。即是向者所發空塵謂
T1911_.46.0065c01: 爲涅槃。即有能觀者。能觀者便成身見。身
T1911_.46.0065c02: 見故即有利鈍十使乃至八十八等。生死浩
T1911_.46.0065c03: 然如前説。如是罪過。皆由空塵而起。障眞
T1911_.46.0065c04: 失道豈會涅槃。是名外道觀空。佛弟子觀
T1911_.46.0065c05: 無生。若發空心空心生時即知是愛。何者。
T1911_.46.0065c06: 生名愛法。愛法即是無明。無明生我見等八
T1911_.46.0065c07: 十八使。一一皆具三假之惑。終不執謂是
T1911_.46.0065c08: 眞無生。云何三假。良由上來有見三假被伏
T1911_.46.0065c09: 度入無見。無生法塵對意根。一念空心生。
T1911_.46.0065c10: 即因成假。以生心滅故無生心生。是相續
T1911_.46.0065c11: 假。豁爾無生待於有生。是相待假。當推此
T1911_.46.0065c12: 無生心生。爲意根生爲法塵生。爲合爲離。
T1911_.46.0065c13: 若意根生者。爲根生爲識生。若根生。爲根
T1911_.46.0065c14: 中有識故生識。爲無識故生識。若根有
T1911_.46.0065c15: 識。爲是根爲非根。識若是根。則無能所。
T1911_.46.0065c16: 根若無識。何能生識。若根有生識之性。此
T1911_.46.0065c17: 性爲有爲無。性若有者。識性與識爲一爲
T1911_.46.0065c18: 異。若一。性即是識。若異。異何能生。自生中
T1911_.46.0065c19: 檢心不可得。具如上説。若由塵起無生心
T1911_.46.0065c20: 者。塵爲有心爲無心。若有心則無能所。
T1911_.46.0065c21: 若無無不能生。又塵爲一爲異。一則無能
T1911_.46.0065c22: 所。異則不能生。檢他心不可得。具如上説。
T1911_.46.0065c23: 若根塵合有無生心生者。此有二過。如前
T1911_.46.0065c24: 説云云又離根離塵有無生心生者。從因
T1911_.46.0065c25: 縁尚不可得。何況無因如前。當知無生之
T1911_.46.0065c26: 心。不自不他不共不離。無四性。無四性
T1911_.46.0065c27: 故名性空。性空即無心而言心者。但有名
T1911_.46.0065c28: 字。名字不在内外是名相空。乃至十八空
T1911_.46.0065c29: 如上説。是爲從假入空見第一義。非但無
T1911_.46.0066a01: 見假破上惑下障一切皆除。得正智慧。若未
T1911_.46.0066a02: 去者。勤用止觀善巧修習。信法迴轉成方
T1911_.46.0066a03: 便道。伏於苦集。所有陰界入等。八十八使皆
T1911_.46.0066a04: 悉被伏。以被伏故名善有漏也。勤修力故
T1911_.46.0066a05: 無見中假不復得起。度入有無假中如後
T1911_.46.0066a06: 破云云次破亦有亦無見三假者。行人善用
T1911_.46.0066a07: 止觀伏無見惑。無假不起。或進一分定慧。
T1911_.46.0066a08: 豁發亦有亦無與心相應。即便謂言若無心
T1911_.46.0066a09: 者。誰知無生。無生是無。知即是有。發此心
T1911_.46.0066a10: 時受是亦有亦無見。謂是事實堅著不可
T1911_.46.0066a11: 捨不知過患。如長爪自謂有道。實是苦
T1911_.46.0066a12: 集。不能識故。佛點示之即便得悟。發見
T1911_.46.0066a13: 之人亦復如是。迷此見毒不識正眞。若
T1911_.46.0066a14: 聞指示執心颯解。云何指示。大品五受皆不
T1911_.46.0066a15: 受。汝云何受是亦有亦無法塵。豈非受陰。
T1911_.46.0066a16: 縁此像貎行用此法了別此法。四陰宛然。
T1911_.46.0066a17: 如此受想皆名汚穢。是見依色陰。又意根
T1911_.46.0066a18: 受是亦有亦無法塵即是界。根塵相渉即是
T1911_.46.0066a19: 入。是名苦也。又我能行能受能知此法假
T1911_.46.0066a20: 名。即起我見。我見既生即有邊見。若撥因
T1911_.46.0066a21: 果是邪見。計此爲道是戒取。計爲涅槃是
T1911_.46.0066a22: 見取。違瞋順喜我解慢他。不識苦集即癡。
T1911_.46.0066a23: 後當大疑。如是等十使。歴三界具八十八。
T1911_.46.0066a24: 違於實道順於生死。悉於亦有亦無見心
T1911_.46.0066a25: 中生。又此見心即備三假。例前可知。今破
T1911_.46.0066a26: 此見三假者。還用四句。一一例前可解。如
T1911_.46.0066a27: 是破已。三假四句陰入皆無實性。即是性
T1911_.46.0066a28: 空。但有名字。名字即空。是名相空。性相既
T1911_.46.0066a29: 空。乃至十八空如上説。即是入第一義正
T1911_.46.0066b01: 智現前。若不入者善用悉檀。信法迴轉巧
T1911_.46.0066b02: 修止觀。伏於諸見。令成方便善有漏法。亦
T1911_.46.0066b03: 有亦無見雖伏不起。仍度入非有非無見
T1911_.46.0066b04: 中。如後破。次破非有非無見者。上勤用方
T1911_.46.0066b05: 便伏有無見。豁然更發離有無心。所以者
T1911_.46.0066b06: 何。心若定有不可令無。心若定無不可令
T1911_.46.0066b07: 有。云何乃謂亦有亦無。若不定有則非有。
T1911_.46.0066b08: 若不定無則非無。非有者非生也。非無
T1911_.46.0066b09: 者非滅也。出於有無之表是名中道。與中
T1911_.46.0066b10: 論同。何以故。前有見是因縁生法。無見是即
T1911_.46.0066b11: 空。亦有亦無是即假。今是即中。堅著此心
T1911_.46.0066b12: 計以爲實。是人能起無量過患。何以故。汝
T1911_.46.0066b13: 謂此心爲實者。乃以虚語爲實語。生語
T1911_.46.0066b14: 見故。故非眞實。若眞實者此心應是常樂
T1911_.46.0066b15: 我淨。此心生滅故非常。受此心故非樂。不
T1911_.46.0066b16: 自在故非我。汚穢故非淨。我心生故是身
T1911_.46.0066b17: 見。身見有無未免非有非無。如屈歩蟲。是
T1911_.46.0066b18: 名邊見。謂非有非無見以爲中道通諸
T1911_.46.0066b19: 生死。是愚癡論。非道非字謂是道字。是名
T1911_.46.0066b20: 戒取。謂非有非無心爲涅槃。具陰界入利
T1911_.46.0066b21: 鈍等使。是名見取。謂非有非無以爲正法。
T1911_.46.0066b22: 乃破一切世間因果故名非有。破一切出
T1911_.46.0066b23: 世間因果故名非無。破正見威儀尚不當
T1911_.46.0066b24: 世間道理。云何能當出世道理。寧起我見
T1911_.46.0066b25: 如須彌山。不惡取空不正爲正。是名邪
T1911_.46.0066b26: 見。若順歎則愛。違毀則瞋。不識此心毒草
T1911_.46.0066b27: 藥王則癡。自擅陵他則慢。後當大疑。略過
T1911_.46.0066b28: 有十。廣不可盡。如是等過皆從非有非無
T1911_.46.0066b29: 見心中出。又一一過悉具三假。如前云云若
T1911_.46.0066c01: 破此見假。還用前四句止觀。逐而破之。
T1911_.46.0066c02: 如前云云復次點出諸見五陰者。是示其苦。
T1911_.46.0066c03: 點出十使者。是示其集。用止觀破者。是
T1911_.46.0066c04: 示其道。諸見若伏若無。是示其滅。夫一切
T1911_.46.0066c05: 外道邪解。佛法僻計。無量過患。皆用四諦
T1911_.46.0066c06: 破之。無不革凡成聖。如來初説阿含四
T1911_.46.0066c07: 諦之力。尚能如此。何況大乘三種四諦。何
T1911_.46.0066c08: 所不破耶。若非有非無見破者。一切諸惑亦
T1911_.46.0066c09: 悉斷壞。發正智慧。是名從假入空見第
T1911_.46.0066c10: 一義。若不入者。當用止觀信法迴轉。善巧
T1911_.46.0066c11: 四隨方便修習。伏諸見惑執心即薄。住方
T1911_.46.0066c12: 便道成善有漏法。此見不起度入無言説
T1911_.46.0066c13: 中。如後破云云所以節節説見過者。殷勤
T1911_.46.0066c14: 行人。令於觀心善識毒草明解藥王。若
T1911_.46.0066c15: 得此意。終不謬計也。章節雖煩番番不雜。
T1911_.46.0066c16: 能了此者可與論道。兀然如盲若爲識乳。
T1911_.46.0066c17: 次破無言説見假者。若能如上破者。或進
T1911_.46.0066c18: 發定慧豁然明靜。復起異解。謂適有此有
T1911_.46.0066c19: 即有生死。四句皆假虚妄不實。理在言外
T1911_.46.0066c20: 絶於四句。乃是無生。謂出四句實不出也。
T1911_.46.0066c21: 略有三種四句外。一單。二複。三具足。若謂
T1911_.46.0066c22: 理在言外者。乃是出單四句外。不出複見
T1911_.46.0066c23: 第二句。亦不出具足見初句。故知見網蒙密
T1911_.46.0066c24: 難可得出。法華云。魑魅魍魎處處皆有。複
T1911_.46.0066c25: 具諸見一一皆有三假苦集。破假之觀皆如
T1911_.46.0066c26: 上説。若人能於諸見修習道品。皆應節節
T1911_.46.0066c27: 得悟。從假入空見第一義。若未得入者。
T1911_.46.0066c28: 單複具足一切諸見悉皆被伏。成善有漏五
T1911_.46.0066c29: 陰。見不得起或進發禪解。又復言出單複
T1911_.46.0067a01: 具足四句之外。言語道斷心行處滅。泯然清
T1911_.46.0067a02: 淨。即是無生絶言之道。如此計者還是不可
T1911_.46.0067a03: 説絶言之見。何關正道。徒謂絶言言終不
T1911_.46.0067a04: 絶。何以故。待不絶而論絶。絶還是待。待對
T1911_.46.0067a05: 得起不應言絶。如避虚空豈有免理。又
T1911_.46.0067a06: 竪破不絶者。心不絶故。無言見具起一切
T1911_.46.0067a07: 生死因果。云何稱絶。上來節節皆有横竪兩
T1911_.46.0067a08: 破。於一有見是横破。重累四見是竪破。因
T1911_.46.0067a09: 戒假是横破。相續假是竪破。相待假是亦横
T1911_.46.0067a10: 亦竪破。總破是非横非竪破。大途秖是横
T1911_.46.0067a11: 破。今當竪破。汝執心是有。有即是生。汝是
T1911_.46.0067a12: 何等生。爲是五停總別念處煗頂忍世第一
T1911_.46.0067a13: 生。爲是苦忍眞明生。爲是重慮思惟生。爲
T1911_.46.0067a14: 是乾慧似道生。爲是八人見諦生。爲是神通
T1911_.46.0067a15: 遊戲誓扶習氣生。爲是三賢伏道似解生。爲
T1911_.46.0067a16: 是十聖眞解生。爲是鐵輪似道生。爲是銅輪
T1911_.46.0067a17: 眞道生。爲是遍法界自在生。用此諸生勘
T1911_.46.0067a18: 汝執心。全無氣分。而言非見孰是見乎。若
T1911_.46.0067a19: 計心是無生無即不生。汝是何等不生。爲
T1911_.46.0067a20: 是見不生。爲是思不生。爲習氣不生。爲塵
T1911_.46.0067a21: 沙不生。爲無明不生。爲業不生。爲報不生。
T1911_.46.0067a22: 爲行不生。爲理不生。世人云。不生不生即
T1911_.46.0067a23: 是佛。秖道是法佛。今釋此語即是三佛。理
T1911_.46.0067a24: 不生即法佛。無明不生即報佛。塵沙見思不
T1911_.46.0067a25: 生即應佛。又無明不生即法佛。見思不生即
T1911_.46.0067a26: 報佛。塵沙不生即應佛。又業行位不生即應
T1911_.46.0067a27: 佛。智業不生即報佛。理不生即法佛。又應佛
T1911_.46.0067a28: 從縁因生。報佛從了因生。法佛從正因
T1911_.46.0067a29: 生。三佛生即無生。無生即三佛生。若聞阿字
T1911_.46.0067b01: 門即解一切義。云何秖作一解耶。利&MT02372;斲
T1911_.46.0067b02: 地徹至金剛。聞一不生遍解法界不生。將
T1911_.46.0067b03: 諸不生勘汝執心。了無一分非見是何。有
T1911_.46.0067b04: 人難中論云。不生不滅未會深理。何者。煩
T1911_.46.0067b05: 惱是生法。三相遷謝是滅法。秖不此生滅
T1911_.46.0067b06: 故言不生不滅。但是入空不見中意。中論
T1911_.46.0067b07: 師解云。不生不滅者。不不生不不滅以顯
T1911_.46.0067b08: 中道。此解扶中而傷文失義。何者。龍樹之
T1911_.46.0067b09: 意兼通含別故言不生不滅。不生者不二
T1911_.46.0067b10: 十五有之生。不三相遷滅之滅。能破二十種
T1911_.46.0067b11: 身見。成須陀洹乃至無學。豈非兼申通意
T1911_.46.0067b12: 亦兼三藏意。若生若滅皆屬於生。涅槃但空
T1911_.46.0067b13: 唯屬寂滅。不此之生不此之滅。雙遮二邊。
T1911_.46.0067b14: 豈非含別之意。若生滅是因縁所生法。即空
T1911_.46.0067b15: 即假即中。即空故不生。即假故不滅。不生不
T1911_.46.0067b16: 滅即是中道。按文解釋兼二含別顯中。四
T1911_.46.0067b17: 義宛然。龍樹之巧以不生不滅一句。廣攝諸
T1911_.46.0067b18: 法。乃會摩訶衍耳。若開脣動舌重吃鳳兮
T1911_.46.0067b19: 之聲。抽筆染毫加於點淰之字。秖得一意
T1911_.46.0067b20: 全失三門。懸疣附贅。雖欲補助還成漏失。
T1911_.46.0067b21: 今解不生一句。何啻含於四義。且略出十不
T1911_.46.0067b22: 生不不生意也。一者一切法可破可壞。一
T1911_.46.0067b23: 切語可轉。非有非無。絶言離句無一法
T1911_.46.0067b24: 入心。是一不生。不生亦不生。故名不不生。
T1911_.46.0067b25: 雖情謂不生而實是生。如非想謂言無想
T1911_.46.0067b26: 而成就細想。此乃邪見外道之不不生也。二
T1911_.46.0067b27: 者犢子道人計我在第五不可説藏中。此是
T1911_.46.0067b28: 一不生。不生亦不生故名不不生。若三藏二
T1911_.46.0067b29: 乘斷三界見思。一不不見。一不不思。故名
T1911_.46.0067c01: 不不生。而習氣猶生。若三藏佛正習倶盡名
T1911_.46.0067c02: 不不生。一不不正一不不習。故言不不生。此
T1911_.46.0067c03: 析法不不生。若通教體見本不生。體思本
T1911_.46.0067c04: 不生。故言不不生。思益云。我於無生無作
T1911_.46.0067c05: 而得作證。二乘雖體不見思而習氣猶生。
T1911_.46.0067c06: 通教佛坐道場正習倶盡。亦是不不生。此
T1911_.46.0067c07: 乃分段不不生耳。若別教人斷通別惑。一不
T1911_.46.0067c08: 不通一不不別。名不不生。此一品一分二品
T1911_.46.0067c09: 二分不不生耳。上分猶生。若別教佛上分盡
T1911_.46.0067c10: 名不不生。此猶是方便權説不不＊生。若圓
T1911_.46.0067c11: 人一不不通一不不別。名不不生。猶居因
T1911_.46.0067c12: 地猶有上地行智報等生在。若妙覺智滿其
T1911_.46.0067c13: 智更不生。無明究竟盡。惑更不生。行智報
T1911_.46.0067c14: 等畢竟不不生。又眞理極故一不不生。圓理
T1911_.46.0067c15: 極故一不不生。又理本本不生。今亦不不生。
T1911_.46.0067c16: 若作單不生語攝法亦盡。如前説。若作不
T1911_.46.0067c17: 不生語攝法亦盡。汝作不生齊何處不生。
T1911_.46.0067c18: 汝作不不生。復齊何處不不生。他尚不識
T1911_.46.0067c19: 外道不不生。況識最後不不生。那得不愜
T1911_.46.0067c20: 是見。當苦破之。竪破亦有亦無見非有非
T1911_.46.0067c21: 無見。如上菩提心中釋名絶待中示其相
T1911_.46.0067c22: 也。若謂心亦生亦不生者。爲是何等亦生
T1911_.46.0067c23: 亦不生。爲是見不生而眞生。爲是思不生
T1911_.46.0067c24: 而眞生。爲是習不生而眞生。爲是塵沙不
T1911_.46.0067c25: 生通用生。爲是無明不生中道生。爲是内
T1911_.46.0067c26: 業不生外業生。爲是内報不生外報生。爲
T1911_.46.0067c27: 是小行不生大行生。爲是偏理不生圓理
T1911_.46.0067c28: 生。而言亦生亦不生。若非如此等亦生亦
T1911_.46.0067c29: 不生。非見何謂。若言心非生非不生者。爲
T1911_.46.0068a01: 是何等非生非不生。爲是析斷常非生非不
T1911_.46.0068a02: 生爲體斷常非生非不生。爲是八地道觀
T1911_.46.0068a03: 雙流非生非不生。爲是初地破生死得涅
T1911_.46.0068a04: 槃非生非不生。爲是十地後果非生非不生。
T1911_.46.0068a05: 爲是初住雙遮二邊非生非不生。爲是十
T1911_.46.0068a06: 行増進中道非生非不生。爲是十迴向非生
T1911_.46.0068a07: 非不生。爲是十地非生非不生。爲是妙覺極
T1911_.46.0068a08: 地非生非不生。既非此等非生非不生非見
T1911_.46.0068a09: 是何。若絶言者。絶言甚多是何等絶言。單四
T1911_.46.0068a10: 句外亦稱絶言。複外具外亦稱絶言。如婆
T1911_.46.0068a11: 羅門受唖法者。亦是絶言。又長爪一切法不
T1911_.46.0068a12: 受。亦是絶言。犢子云。世諦有我我在不可
T1911_.46.0068a13: 説藏中。不可説亦是絶言。三藏入實證眞亦
T1911_.46.0068a14: 不可説。故身子云。吾聞解脱之中無有言
T1911_.46.0068a15: 説。三藏解脱凡有四門入實。即有四種不可
T1911_.46.0068a16: 説。通教三乘人同以無言説道斷煩惱。亦
T1911_.46.0068a17: 有四門不可説。別教人觀常住理無言無説。
T1911_.46.0068a18: 亦有四門不可説。圓教不可宣示。淨名杜
T1911_.46.0068a19: 口文殊印之。此亦有四門不可説。不可説
T1911_.46.0068a20: 衆多。汝所計不可説。爲是何等。汝尚不及
T1911_.46.0068a21: 犢子不可説。何況三藏四不可説。何以故。犢
T1911_.46.0068a22: 子謂不可説爲世諦。不計爲涅槃。汝計爲
T1911_.46.0068a23: 實故知不及犢子。犢子尚是見汝寧非見。
T1911_.46.0068a24: 爲此見故廣起煩惱浩然。如前説。更重破
T1911_.46.0068a25: 絶言者。汝謂絶言在四句外。今明十種四
T1911_.46.0068a26: 句。汝之絶言在何等四句外。十種者。一往四
T1911_.46.0068a27: 句。無窮四句。結位四句。襵牒四句。得悟四
T1911_.46.0068a28: 句。攝屬四句。權實四句。開顯四句。失意四
T1911_.46.0068a29: 句。得意四句。一往四句者。凡聖通途皆論四
T1911_.46.0068b01: 句。此意可知。無窮四句者。四四瀾漫無貲。
T1911_.46.0068b02: 如四十八番中示其相云云結位四句者。分
T1911_.46.0068b03: 齊四句剋定是非。如單複具足等住著不
T1911_.46.0068b04: 亡。即凡夫四句。若無句義爲句義。是聖人
T1911_.46.0068b05: 四句。襵牒四句者。結凡夫四句牒爲有句。
T1911_.46.0068b06: 牒二乘爲無句。牒菩薩爲亦有亦無句。牒
T1911_.46.0068b07: 佛爲非有非無句。得悟四句者。隨句入處
T1911_.46.0068b08: 即成悟入之門。四句即成四門。攝屬四句
T1911_.46.0068b09: 者。隨諸句門悟入何法。以法分之屬諸法
T1911_.46.0068b10: 門也。權實四句者。諸法四句之門。三四爲
T1911_.46.0068b11: 權一四爲實也。開顯四句者。開一切四句
T1911_.46.0068b12: 皆入一實四句。若入實四句皆不可説也。
T1911_.46.0068b13: 佛教四句齊此。失意四句者。執佛四句而
T1911_.46.0068b14: 起諍競。過同凡夫也。得意四句者。菩薩見
T1911_.46.0068b15: 失意之過。作小大論申佛兩四句。破執遣
T1911_.46.0068b16: 迷則有得意四句。作論之功息矣。若不愜
T1911_.46.0068b17: 是絶言見者。前諸四句。汝出何等四句外。
T1911_.46.0068b18: 而謂理在言外耶。前横破四句。今竪破四
T1911_.46.0068b19: 句之言外也。今世多有惡魔比丘。退戒還
T1911_.46.0068b20: 家懼畏驅策。更越濟道士。復邀名利誇談
T1911_.46.0068b21: 莊老。以佛法義偸安邪典。押高就下推尊
T1911_.46.0068b22: 入卑。概令平等。以道可道非常道。名可
T1911_.46.0068b23: 名非常名。均齊佛法不可説示。如蟲食
T1911_.46.0068b24: 木偶得成字。檢校道理邪正懸絶。愚者所
T1911_.46.0068b25: 信智者所蚩。何者。如前所説諸生諸不生
T1911_.46.0068b26: 諸四句諸不可説。汝尚非單四句外不可説。
T1911_.46.0068b27: 何況複外。何況具足外。何況犢子耶。尚非犢
T1911_.46.0068b28: 子。何況三藏通別圓耶。諸法理本往望常名
T1911_.46.0068b29: 常道。云何得齊。教相往望已不得齊。況以
T1911_.46.0068c01: 苦集往檢過患彰露。云何得齊。況將道品
T1911_.46.0068c02: 往望。云何得齊正法之要。本既不齊迹亦
T1911_.46.0068c03: 不齊。佛迹世世是正天竺金輪刹利。莊老是
T1911_.46.0068c04: 眞丹邊地小國柱下書史。宋國漆園吏。此云
T1911_.46.0068c05: 何齊。佛以三十二相八十種好。纒絡其身。莊
T1911_.46.0068c06: 老身如凡流。凡流之形痤小醜篾。經云。閻浮
T1911_.46.0068c07: 提人形状如鬼。云何齊佛。佛説法時放光
T1911_.46.0068c08: 動地。天人畢會叉手聽法。適機而説。梵響
T1911_.46.0068c09: 如流辯不可盡。當於語下言不虚發聞皆
T1911_.46.0068c10: 得道。老在周朝主上不知群下不識。不敢
T1911_.46.0068c11: 出一言諫諍。不能化得一人。乘壞板車
T1911_.46.0068c12: 出關西。竊説尹喜有何公灼。又漆園染毫
T1911_.46.0068c13: 題簡句治改足。軋軋若抽。造内外篇以規
T1911_.46.0068c14: 顯達。誰共同聞復誰得道。云何得齊。如是
T1911_.46.0068c15: 不齊其義無量。倦不能説。云何以邪而干
T1911_.46.0068c16: 於正。復次如來行時。帝釋在右梵王在左。
T1911_.46.0068c17: 金剛前導四部後從。飛空而行。老自御薄板
T1911_.46.0068c18: 青牛車。向關西作田。莊爲他所使看守漆
T1911_.46.0068c19: 樹。如此擧動復云何齊。如來定爲轉輪聖帝。
T1911_.46.0068c20: 四海顒顒待神寶至。忽此榮位出家得佛。
T1911_.46.0068c21: 老仕關東悋小吏之職。墾農關西惜數畝
T1911_.46.0068c22: 之田。公私怱遽不能棄此。云何言齊。盲人
T1911_.46.0068c23: 無眼信汝所説。有智慧者愍而怪之。是
T1911_.46.0068c24: 故當知汝不可説。是絶言之見。三假具足
T1911_.46.0068c25: 苦集成就。生死宛然。抱炬自燒甚可傷痛。
T1911_.46.0068c26: 若破此見如前所説云云復次外人或時用
T1911_.46.0068c27: 道可道非常道爲絶言。破中論不生不滅。
T1911_.46.0068c28: 云是第四句。絶言出過四句。一往聞語謂
T1911_.46.0068c29: 言出過。理則不然。言不生者見心不生。
T1911_.46.0069a01: 既不生即不滅。故言不生不滅。絶言見心
T1911_.46.0069a02: 生一切愛見疑慢。云何以生滅破他不生
T1911_.46.0069a03: 不滅。愚癡戲論不應如此。又問。起不生不
T1911_.46.0069a04: 滅見。此復云何。答。應有六句。絶言破不生
T1911_.46.0069a05: 不滅。不生不滅破絶言。絶言修不生不滅。
T1911_.46.0069a06: 不生不滅修絶言。絶言即不生不滅。不生不
T1911_.46.0069a07: 滅即絶言云云。一切凡夫未階聖道。介爾起
T1911_.46.0069a08: 計悉皆是見。以有見故三假苦集煩惱隨
T1911_.46.0069a09: 從。魚王貝母衆使具足。結業蕪蔓生死浩然。
T1911_.46.0069a10: 一人經歴尚無邊畔。何況多人。當知見惑大
T1911_.46.0069a11: 可怖畏。勤用止觀而摧伏之。若起單見。
T1911_.46.0069a12: 用止觀四句逐體破之。若避單入複避複
T1911_.46.0069a13: 入具。避具入絶言。無趣薳起。止觀逐之。
T1911_.46.0069a14: 無遠不屆。常寂常照治之不休。如金剛刀
T1911_.46.0069a15: 所擬皆斷。取悟爲期。能如是觀雖不發
T1911_.46.0069a16: 眞。諸見被伏成方便五陰。若得入空衆見
T1911_.46.0069a17: 消盡。故初果所破如竭四十里水。功夫甚
T1911_.46.0069a18: 大。恐聞者生疑。略斷三結。餘殘不盡如一
T1911_.46.0069a19: 渧水。思雖未盡見已無餘。從多爲言亦得
T1911_.46.0069a20: 明破法遍也。問。從假入空破無量見。下二
T1911_.46.0069a21: 觀復何所破。答。入空之觀破見及思。束而
T1911_.46.0069a22: 言之秖是破有。次觀所破秖是破無。中觀
T1911_.46.0069a23: 所破雙非二邊正顯中道。故釋論云。有無
T1911_.46.0069a24: 二見滅無餘。稽首佛所尊重法。故知諸見
T1911_.46.0069a25: 縱横尚不爲第二觀所破。云何謬謂爲眞
T1911_.46.0069a26: 法耶。問。束生死爲有。束二乘爲無。有見
T1911_.46.0069a27: 縱横無量。無亦應然。答。凡夫妄計觸處生
T1911_.46.0069a28: 著。是故有多。二乘已斷見思無復横計。唯
T1911_.46.0069a29: 證於空。大乘破之。名爲空見耳。二料簡得
T1911_.46.0069b01: 失者。問。如此止觀隨逐諸見有何得失。
T1911_.46.0069b02: 答。當四句料簡。一故惑不除新惑又生。二
T1911_.46.0069b03: 故惑除新惑又生。三故惑不除新惑不生。四
T1911_.46.0069b04: 故惑除新惑不生。一譬如服藥故病不差
T1911_.46.0069b05: 藥更成病。二所治病差而藥作病。三病雖
T1911_.46.0069b06: 不差藥不成妨。四故病既差藥亦隨歇。前
T1911_.46.0069b07: 二種是外道得失相。後二種是佛弟子得失
T1911_.46.0069b08: 相。所以者何。本用止觀治生死惑。而貪欲
T1911_.46.0069b09: 之心都不休息。因此止觀。更發諸見破因
T1911_.46.0069b10: 破果無所不爲。是則故惑不除而新惑更
T1911_.46.0069b11: 起也。二修止觀時貪求衣食。諸鈍煩惱息
T1911_.46.0069b12: 而不起。忍耐寒苦刀割香塗不生憎愛。財
T1911_.46.0069b13: 物得失其心平等。而執見之心甚可怖畏。如
T1911_.46.0069b14: 渇馬護水搪揬破壞。撥無因果。是則故惑去
T1911_.46.0069b15: 而新惑生。此兩屬外道。愛處生愛瞋處生
T1911_.46.0069b16: 瞋。若學止觀墮如此者。同彼外道也。三
T1911_.46.0069b17: 佛弟子修此止觀爲方便道。深識見愛無
T1911_.46.0069b18: 明因縁。介爾心起即知三假。止觀隨逐破性
T1911_.46.0069b19: 破相。雖復貪瞋尚在而見著已虚。六十二
T1911_.46.0069b20: 等被伏不起。是名故惑不除而新惑不生。
T1911_.46.0069b21: 是爲方便道中人也。四若能如此三假四觀
T1911_.46.0069b22: 逐念檢責。體達虚妄性相倶空。豁然發眞
T1911_.46.0069b23: 即得見理。非唯故病永除新病不發。是爲
T1911_.46.0069b24: 入見諦道成聖人云云。三明破見位者。若
T1911_.46.0069b25: 修此方法明識四諦。巧用觀慧諸見被伏
T1911_.46.0069b26: 者。依三藏法是總別念處。正伏四倒四倒
T1911_.46.0069b27: 不生煗即得發。成方便等位。進破諸見發
T1911_.46.0069b28: 眞成聖。即初果位也。若依通教伏見之位。
T1911_.46.0069b29: 是乾慧地。若得理水沾心即成性地。若進
T1911_.46.0069c01: 破見者。即是八人見地位也。若依別教伏
T1911_.46.0069c02: 見者。是鐵輪十信位。破見是銅輪十住位。
T1911_.46.0069c03: 若依圓教伏見是五品弟子位。破見是六
T1911_.46.0069c04: 根清淨位。斷伏名同觀智大異。三藏觀思議
T1911_.46.0069c05: 眞析法觀智伏斷。通教觀思議眞體法觀智
T1911_.46.0069c06: 伏斷。別教雖知中道次第觀智伏斷。圓教
T1911_.46.0069c07: 即中一心觀智伏斷。不可聞名仍混其義。
T1911_.46.0069c08: 問。若伏見假入賢位者。故惑雖未差新
T1911_.46.0069c09: 惑不應生。那得修止觀時有諸見境發。
T1911_.46.0069c10: 答。此發宿習。宿習之見還是故惑。如人服
T1911_.46.0069c11: 藥藥撃宿病。宿病既動須臾自差。非是藥
T1911_.46.0069c12: 爲新病也。問。何不直明別圓入空破假位。
T1911_.46.0069c13: 而明三藏通教等入空位爲。答。上明修發
T1911_.46.0069c14: 不修發十境交互等。欲示行人淺深法故。
T1911_.46.0069c15: 叙諸位耳。又欲明半滿之位令行者識之
T1911_.46.0069c16: 耳。又半字入空法。悉是別圓助道方便。又多
T1911_.46.0069c17: 僕從而侍衞之。即其義也。又豈離方便而
T1911_.46.0069c18: 別有眞實。即此半字而是滿字。故云。二乘
T1911_.46.0069c19: 若智若斷。即是菩薩無生法忍也。體假入空
T1911_.46.0069c20: 結成止觀義者。諸見輪息一受不退。永寂
T1911_.46.0069c21: 然名爲止。達見無性性空相空。名爲觀。見
T1911_.46.0069c22: 眞諦理名爲不生。理既不生理亦不滅。是
T1911_.46.0069c23: 爲不生不滅名無生忍。又見惑不生名因
T1911_.46.0069c24: 不生。不受三惡報生。名果不生。因果不生
T1911_.46.0069c25: 亦復不滅。不生不滅名無生忍。是爲無生門
T1911_.46.0069c26: 通於止觀。亦是止觀成無生門。從假入空
T1911_.46.0069c27: 破見惑遍竟
T1911_.46.0069c28: 摩訶止觀卷第五下
T1911_.46.0069c29:
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