SAT DB

T1911_.46.0102a01:
T1911_.46.0102a02:

T1911_.46.0102a03:

上

T1911_.46.0102a04: 　隋天台智者大師説
T1911_.46.0102a05: 門人灌頂記　
T1911_.46.0102a06: 第二觀煩惱境者。上陰界入不悟。則非其
T1911_.46.0102a07: 宜而觀察不已。撃動煩惱貪瞋發作。是時
T1911_.46.0102a08: 應捨陰入觀於煩惱。前呵五欲知其過
T1911_.46.0102a09: 罪。棄蓋是捨平常陰入。觀於果報於中求
T1911_.46.0102a10: 解。今觀發作隆盛起重貪瞋。如鐵不與火
T1911_.46.0102a11: 合但黒。若與火合赫然。又報法尋常無時
T1911_.46.0102a12: 不有呵棄爲易。若欻起煩惱控制則難。何
T1911_.46.0102a13: 者。生來雖瞋諫曉則息。今所發者咆勃可
T1911_.46.0102a14: 畏。生來倒想乍起乍滅。今所發者欝然不
T1911_.46.0102a15: 去。生來欲色抑制可停。今所發者不簡死
T1911_.46.0102a16: 馬況其匹類。此惑内發強梁熾盛。若見外
T1911_.46.0102a17: 境心狂眼闇。譬如流水不覺其急。概之以
T1911_.46.0102a18: 木漣漪 &T073590;

起。亦如健人不知有力觸之怒
T1911_.46.0102a19: 壯。煩惱臥伏如有如無。道場懺悔觀陰界
T1911_.46.0102a20: 入。如觸睡師子哮吼震地。若不識者則能
T1911_.46.0102a21: 牽人作大重罪。非唯止觀不成更増長惡
T1911_.46.0102a22: 業。墜黒闇坑無能勉出。爲是義故須觀
T1911_.46.0102a23: 煩惱境也。觀此爲四。一略明其相。二明因
T1911_.46.0102a24: 縁三明治異。四修止觀。初明相者。先釋
T1911_.46.0102a25: 名。煩惱是昏煩之法惱亂心神。又與心作
T1911_.46.0102a26: 煩令心得惱。即是見思利鈍。此一往分數。
T1911_.46.0102a27: 五鈍何必是貪瞋。如諸蠕動實不推理。而
T1911_.46.0102a28: 擧 &T074132;

張鬐怒目自大。底下凡劣何甞執見。
T1911_.46.0102a29: 行住坐臥恒起我心。故知五鈍非無利也。
T1911_.46.0102b01: 五利豈唯見惑。何甞無恚欲耶。當知利鈍
T1911_.46.0102b02: 之名通於見思。今約位分之令不相濫。
T1911_.46.0102b03: 若未發禪來雖有世智推理辯聰見想
T1911_.46.0102b04: 猶弱。所有十使同屬於鈍。從因定發見見
T1911_.46.0102b05: 心猛盛。所有十使從強受名皆屬於利。如
T1911_.46.0102b06: 兩學人一得法意爲諍則強。一得語言爲
T1911_.46.0102b07: 諍則弱。得語如無禪得意如發定。若發
T1911_.46.0102b08: 定已而起見惑如下所觀。若未發定而起
T1911_.46.0102b09: 煩惱。正是今所觀也。若利中有鈍。見諦但
T1911_.46.0102b10: 斷於利鈍猶應在。毘曇人謂利上之鈍名
T1911_.46.0102b11: 背上使。見諦斷時正利既去背使亦去。思惟
T1911_.46.0102b12: 亦如是。若開此利鈍爲八萬四千。今但束
T1911_.46.0102b13: 爲四分。三毒偏發爲三分。若等縁三境名
T1911_.46.0102b14: 等分。三毒偏起是覺觀而非多。三毒等起名
T1911_.46.0102b15: 覺觀多。若少若多悉名散動倶能障定無
T1911_.46.0102b16: 記是報散動則不障定經云。從滅定出入
T1911_.46.0102b17: 散心中。散心中還入諸定。散不障定即此
T1911_.46.0102b18: 義也。成論人云。散兼無知癡能障定。若爾。
T1911_.46.0102b19: 散兼瞋欲何不障定耶。今釋別有意。如上
T1911_.46.0102b20: 棄蓋中説。但煩惱之相廣不可盡。若具分別
T1911_.46.0102b21: 妨於觀門。法華云。二十年中常令除糞。糞
T1911_.46.0102b22: 即煩惱汚穢法也。棄之若盡得一日之價。若
T1911_.46.0102b23: 住分別多少終不得直。今觀煩惱糞求智
T1911_.46.0102b24: 慧錢。非欲分別見思相也。若爾。五百羅漢
T1911_.46.0102b25: 何以分別。爲持佛法作衆導首。通種種難
T1911_.46.0102b26: 須廣分別。今正入道力所未暇。亦於觀非
T1911_.46.0102b27: 急。但總知四分糞穢勤而棄之。若從空入
T1911_.46.0102b28: 假時當委悉分別。復次利鈍合各束爲四
T1911_.46.0102b29: 分。同是界内共二乘斷名通煩惱也。若界
T1911_.46.0102c01: 外四分二乘不斷名別煩惱。若作相關何
T1911_.46.0102c02: 得離通有別。通惑爲枝別惑爲本。得眞
T1911_.46.0102c03: 智斷枝得中智斷本。若作不思議者。祇
T1911_.46.0102c04: 界内煩惱即是菩提。何得非是別惑。已如
T1911_.46.0102c05: 前説。二明煩惱起之因縁。因縁有三如後
T1911_.46.0102c06: 説。起相有四。深而不利利而不深。亦深亦
T1911_.46.0102c07: 利不深不利。第四句即屬通途果報惑相。尋
T1911_.46.0102c08: 常相係。故言非深非利也。三句起動異常。
T1911_.46.0102c09: 即屬煩惱發相也。發時深重不可禁止。觸
T1911_.46.0102c10: 境彌増無能遮制。是爲深相。數數發起起
T1911_.46.0102c11: 輒深重。故名爲利利而不深深而不利。準
T1911_.46.0102c12: 此可知。因縁者。一習因種子。二業力撃作。
T1911_.46.0102c13: 三魔所扇動。習者。無量劫來煩惱重積。種子
T1911_.46.0102c14: 成就薫習相續。如駛水流順之不覺其疾。
T1911_.46.0102c15: 概之則知奔猛。行人任煩惱流沿生死海。
T1911_.46.0102c16: 都不覺知。若修道品泝諸有流。煩惱嵬起。
T1911_.46.0102c17: 唯當勤勉特出曉夜兼功耳。業者。無量劫來
T1911_.46.0102c18: 惡行成就。如負怨責。那得令汝修道出離。
T1911_.46.0102c19: 故惡業卓起。破壞觀心。使善法不立。如河
T1911_.46.0102c20: 湉靜不覺流浪。暴風卒至波如連山。若放
T1911_.46.0102c21: 擲帆柁壞在斯須。一心正前後行船得免。
T1911_.46.0102c22: 魔者。若作魔行是其民屬。故不動亂。若行
T1911_.46.0102c23: 道出界去此投彼。十軍攝擒。故深利之惑
T1911_.46.0102c24: 欻然而至。如大海水雖無風流。摩竭吸水
T1911_.46.0102c25: 萬物奔趣不可力拒。專稱佛名乃得脱耳。
T1911_.46.0102c26: 若就火爲譬者。抖擻如習風扇如業膏投
T1911_.46.0102c27: 如魔。魔業如下説。觀習動煩惱是今所觀
T1911_.46.0102c28: 也。三治法不同者。小乘治有五。對轉不轉兼

T1911_.46.0102c29:

具。此五共治四分煩惱。障道起如下業境

云

T1911_.46.0103a01:

云

。對治者。一分煩惱即有三種。合成十二。

T1911_.46.0103a02: 對此亦有十二。如對寇設陣。是名對治。
T1911_.46.0103a03: 轉治者。如不淨是貪欲對治而非其宜。應
T1911_.46.0103a04: 以淨觀得脱轉修慈心。念以淨法安樂豈
T1911_.46.0103a05: 加穢辱。是名轉治。若瞋人教不淨。癡人教
T1911_.46.0103a06: 思惟邊無邊。掉散教用智慧分別。此是病
T1911_.46.0103a07: 不轉而治轉。皆名轉治。若藥病倶轉。亦名
T1911_.46.0103a08: 轉治。亦是對治不轉治者。病雖轉治終不
T1911_.46.0103a09: 轉。宜修此法但以此治。治轉不轉病故
T1911_.46.0103a10: 名不轉治。兼治者病兼藥亦兼。如貪欲兼
T1911_.46.0103a11: 瞋不淨須帶慈心。病兼一二藥亦兼一二。
T1911_.46.0103a12: 是名兼治。具治者具用上法共治一病。是
T1911_.46.0103a13: 名小乘先用五治後用諦智。乃得入眞。大
T1911_.46.0103a14: 乘明治非對非兼等。名第一義治。如阿竭
T1911_.46.0103a15: 陀藥能治衆病。小乘多用三悉檀爲治。大
T1911_.46.0103a16: 乘多用第一義悉檀爲治也。空無生中誰是
T1911_.46.0103a17: 煩惱誰是能治。尚無煩惱何物而轉。既無
T1911_.46.0103a18: 所轉亦不兼具。但以無生一方遍治一切
T1911_.46.0103a19: 也。此極略須善取意也。四修止觀者。還爲
T1911_.46.0103a20: 十意。初簡思議境者。一念欲覺初起甚微。
T1911_.46.0103a21: 不即遮止遂漸増長。爲欲事故貪引無道。
T1911_.46.0103a22: 乃至四重五逆。是名煩惱生地獄界。爲欲
T1911_.46.0103a23: 因縁不知慚恥魯扈觝突。無復禮義亡失
T1911_.46.0103a24: 人種。是名貪欲生畜生界。又爲欲因縁慳
T1911_.46.0103a25: 惜守護亦慳他家。是名貪欲生餓鬼界。爲
T1911_.46.0103a26: 欲因縁而生嫉妬。猜忌防擬常欲勝他。百
T1911_.46.0103a27: 方鴆陷令彼退負。是名貪欲生修羅界。又
T1911_.46.0103a28: 欲因縁深愛現樂以禮婚娉。毎存撙節符
T1911_.46.0103a29: 順仁義。爲未來欲樂而持五戒。是名貪欲
T1911_.46.0103b01: 生人界。又欲起時鄙人欲麁希求天欲。勤
T1911_.46.0103b02: 修十善防止純熟。任運不起。是觀貪欲生
T1911_.46.0103b03: 六天界。又觀欲心棄呵清淨能發禪定。是
T1911_.46.0103b04: 色天無色天界。又觀欲是集。集方招苦。厭
T1911_.46.0103b05: 此苦集而修出要。是聲聞界。若觀欲是無
T1911_.46.0103b06: 明爲無明欲而造諸行輪環無際。若止於
T1911_.46.0103b07: 欲無明行等皆止。是爲縁覺界。若觀欲是
T1911_.46.0103b08: 蔽而起慈悲而行於捨怖畏無常。乃至
T1911_.46.0103b09: 觀欲是癡等。是六度界。若觀欲本自不起。
T1911_.46.0103b10: 今亦不住將亦不滅。欲即是空空即涅槃。是
T1911_.46.0103b11: 爲通教界。又觀欲心有無量相。集既非一
T1911_.46.0103b12: 苦亦無量。知根欲性皆因欲心分別具足。
T1911_.46.0103b13: 是爲別教界。其餘三分煩惱出生諸法亦復
T1911_.46.0103b14: 如是。次第生一切法。是名思議境也。不思
T1911_.46.0103b15: 議境者。如無行云。貪欲即是道恚癡亦如
T1911_.46.0103b16: 是。如是三法中具一切佛法。如是四分雖
T1911_.46.0103b17: 即是道復不得隨隨之將人向惡道。復不
T1911_.46.0103b18: 得斷斷之成増上慢。不斷癡愛起諸明
T1911_.46.0103b19: 脱。乃名爲道。不住調伏不住不調伏。住
T1911_.46.0103b20: 不調伏是愚人相。住於調伏是聲聞法。所
T1911_.46.0103b21: 以者何。凡夫貪染隨順四分。生死重積狠戻
T1911_.46.0103b22: 難馴。故名不調。二乘怖畏生死如爲怨
T1911_.46.0103b23: 逐。速出三界。阿羅漢者名爲不調。三界惑
T1911_.46.0103b24: 盡無惑可調。如是不調名之爲調。焦種不
T1911_.46.0103b25: 生根敗無用。菩薩不爾。於生死而有勇。
T1911_.46.0103b26: 於涅槃而不味。勇於生死無生而生。不
T1911_.46.0103b27: 爲生法所汚。如花在泥如醫療病。不味
T1911_.46.0103b28: 涅槃知空不空不爲空法所證。如鳥飛
T1911_.46.0103b29: 空不住於空。不斷煩惱而入涅槃。不斷
T1911_.46.0103c01: 五欲而淨諸根。即是不住調伏不住不調
T1911_.46.0103c02: 伏意。今末代癡人聞菴羅果甘甜可口。即
T1911_.46.0103c03: 碎其核甞之甚苦。果種甘味一切皆失。無
T1911_.46.0103c04: 智慧故刻核太過亦復如是。聞非調伏非
T1911_.46.0103c05: 不調伏。亦不礙調伏亦不礙不調伏。以不
T1911_.46.0103c06: 礙故名無礙道。以無礙故灼然淫泆。公行
T1911_.46.0103c07: 非法無片羞恥。與諸禽獸無相異也。此是
T1911_.46.0103c08: 噉鹽太過鹹渇成病。經云。貪著無礙法是
T1911_.46.0103c09: 人去佛遠。譬如天與地。大經云。言我修無
T1911_.46.0103c10: 相則非修無相。此人行於非道欲望通達
T1911_.46.0103c11: 佛道。還自壅塞同於凡鄙。是住不調非不
T1911_.46.0103c12: 住也。復有行人聞不住調伏不住不調
T1911_.46.0103c13: 伏。怖畏二邊深自競持。欲修中智斷破二
T1911_.46.0103c14: 邊。是人不能即貪欲是道。斷貪欲已方
T1911_.46.0103c15: 云是道。此乃住調伏心非不住也。北方備
T1911_.46.0103c16: 此兩失。又初學中觀斷於貪欲不能得
T1911_.46.0103c17: 益。放心行不調事。初一行之薄得片益。自
T1911_.46.0103c18: 此已後常行不息。亦無復益行之不改。
T1911_.46.0103c19: 以己先益化他令行。又引經爲證。受化之
T1911_.46.0103c20: 徒但貪欲樂無纖芥道益。崩騰耽湎遂成
T1911_.46.0103c21: 風俗。汚辱戒律陵穢三寶。周家傾蕩佛法
T1911_.46.0103c22: 皆由此來。是住不調及住於調。何關不
T1911_.46.0103c23: 住調與不調。是名大礙何關無礙。是増
T1911_.46.0103c24: 長非道何關佛道。如是調與不調皆名不
T1911_.46.0103c25: 調。何以故。悉是凡情非賢聖行。今言。不住
T1911_.46.0103c26: 調伏不住不調伏。不住非調伏非不調伏。
T1911_.46.0103c27: 不住亦調伏亦不調伏。亦住調伏亦住不
T1911_.46.0103c28: 調伏。亦住非調伏非不調伏。亦住亦調伏亦
T1911_.46.0103c29: 不調伏。何以故。煩惱即空故不住不調伏。
T1911_.46.0104a01: 煩惱即假故不住調伏。煩惱即中故不住
T1911_.46.0104a02: 亦調伏亦不調伏。雙照煩惱故。不住非調
T1911_.46.0104a03: 伏非不調伏。雖不住調不調等。而實住調
T1911_.46.0104a04: 不調等。雖實住調不調等。而實不住調不
T1911_.46.0104a05: 調等。何以故。不偏觀一句故。一句即諸句。
T1911_.46.0104a06: 一切法趣貪欲故。貪欲是諸法所都故。用
T1911_.46.0104a07: 此意歴一切句。所謂計貪欲是有名住不
T1911_.46.0104a08: 調伏。計之爲無住於調伏。如是等自在説

T1911_.46.0104a09:

云云

。如是體達名爲無礙道。一切無礙人一

T1911_.46.0104a10: 道出生死。云何出耶。有時體達貪欲畢竟清
T1911_.46.0104a11: 淨無累無染。猶如虚空。豁出生死。是名
T1911_.46.0104a12: 住調伏得益。或時縱心觀此貪欲本末因
T1911_.46.0104a13: 縁。幾種是病幾種是藥。如和須蜜多入離
T1911_.46.0104a14: 欲際度脱衆生。作是觀時豁出生死。是名
T1911_.46.0104a15: 住不調得益。或時二倶非故得益。或時倶
T1911_.46.0104a16: 觀得益。如是善巧應住不應住。自他倶益。
T1911_.46.0104a17: 於菩薩法無所損減。以四悉檀而自斟酌。
T1911_.46.0104a18: 如喜根爲諸居士説巧度法。皆得無生忍。
T1911_.46.0104a19: 勝意比丘行拙度法無所克獲。後遊聚落
T1911_.46.0104a20: 聞貪欲即道而瞋喜根。云何爲他説障道
T1911_.46.0104a21: 法。作擯未成喜根爲説偈。即便身陷。菩薩
T1911_.46.0104a22: 知其不信會墮地獄。是故強説作後世因。
T1911_.46.0104a23: 巧觀悉檀若自若他若近若遠。住調伏不
T1911_.46.0104a24: 調等。皆當無失。不住調不調等亦皆無
T1911_.46.0104a25: 失。若不得四悉檀意。若住不住自織愛網
T1911_.46.0104a26: 起他譏慢。自礙礙他非無礙也。若一念煩
T1911_.46.0104a27: 惱心起。具十界百法不相妨礙。雖多不有
T1911_.46.0104a28: 雖一不無。多不積一不散。多不異一不
T1911_.46.0104a29: 同。多即一一即多。經云。闇中樹影闇故不
T1911_.46.0104b01: 見。天眼能見。是爲闇中有明。智障甚盲闇。
T1911_.46.0104b02: 是爲明中有闇。亦如初燈與闇共住。如是
T1911_.46.0104b03: 明闇不相妨礙亦不相破。何以故。世間現
T1911_.46.0104b04: 見室内然燈。不知向闇去至何處。若燈滅
T1911_.46.0104b05: 者闇法復來。來無本源去無足跡。闇既如
T1911_.46.0104b06: 此。明亦復然。求闇無闇明無所破。求明
T1911_.46.0104b07: 無明闇無所蓋。雖無明闇破蓋宛然。不
T1911_.46.0104b08: 受不著。不念不分別新起者名不受。舊起
T1911_.46.0104b09: 者名不著。不内取名不念。不外取名不
T1911_.46.0104b10: 分別。妙慧朗然。以是義故。名不思議不相
T1911_.46.0104b11: 妨不相除。若世智燈滅闇惑更來。若中道智
T1911_.46.0104b12: 光常住不動。如神珠常照闇則不來。觀煩
T1911_.46.0104b13: 惱闇即大智明。顯佛菩提惑則不來也。準
T1911_.46.0104b14: 上陰入境可知。如是觀時追傷己過廣
T1911_.46.0104b15: 愍衆生。何以故。理非明闇。以迷惑故起苦
T1911_.46.0104b16: 集闇。解治法故有道滅明。約闇故悲。約明
T1911_.46.0104b17: 故慈。大誓之心與境倶起。爲滿願故須立
T1911_.46.0104b18: 要行。行之要者莫先止觀。四分煩惱體之
T1911_.46.0104b19: 即空。名體眞止入空觀也。觀諸煩惱藥病
T1911_.46.0104b20: 等法。名隨縁止入假觀。觀諸煩惱同眞際。
T1911_.46.0104b21: 名息二邊止入中道觀。善巧安心修此三
T1911_.46.0104b22: 止三觀。成一心三眼三智也。若眼智未開
T1911_.46.0104b23: 破障令遍。觀四分煩惱念念三假。非自他
T1911_.46.0104b24: 共離單複具足見思不生。知病識藥無知不
T1911_.46.0104b25: 生。非眞非縁無明不生。横竪破遍。於即空
T1911_.46.0104b26: 中翻構苦集。是名知塞。於苦集中達即
T1911_.46.0104b27: 是空。是名知通。於諸法藥翻構爲病。是名
T1911_.46.0104b28: 知塞。於諸病法即能知藥。是名知通。翻
T1911_.46.0104b29: 法性爲無明。名之爲塞。無明轉即變爲明。
T1911_.46.0104c01: 名之爲通。又觀煩惱而修道品。四分心起
T1911_.46.0104c02: 即汚穢五陰。一陰無量陰。受想行識亦復無
T1911_.46.0104c03: 量。諸陰即空。凡夫倒破小枯樹成。諸陰即假。
T1911_.46.0104c04: 二乘倒破大榮樹成。諸陰即中。廢枯榮教。二
T1911_.46.0104c05: 邊寂滅入大涅槃。乃至開三解脱入清涼
T1911_.46.0104c06: 池也。若遮障重當修助道。既解惑相持便
T1911_.46.0104c07: 應索援。外貪欲起以不淨助。内貪欲起以
T1911_.46.0104c08: 背捨助。内外貪欲起以勝處助。違法瞋起
T1911_.46.0104c09: 衆生慈助。順法瞋起法縁慈助。戲論瞋起無
T1911_.46.0104c10: 縁慈助。計斷常起三世因縁助。計我人起
T1911_.46.0104c11: 二世因縁助。計性實起一念因縁助。明利覺
T1911_.46.0104c12: 起數息助。沈昏覺起觀息助。半沈半明覺起
T1911_.46.0104c13: 隨息助。助道強故能開闢涅槃門。於未開
T1911_.46.0104c14: 頃或得一種解心或得一種禪定。當熟思
T1911_.46.0104c15: 量。草木瓦礫勿妄持謂是瑠璃珠。若謂即
T1911_.46.0104c16: 是者。何煩惱滅。見耶思耶塵沙耶無明耶。諸
T1911_.46.0104c17: 位全無。謬謂即是猶如鼠喞。若言空空如
T1911_.46.0104c18: 空鳥空。未識次位觀行相似全未相應。
T1911_.46.0104c19: 濫叨上位所以成怪。若内外障起當好安
T1911_.46.0104c20: 忍。忍若不過敗壞菩薩。安忍不動薩埵可
T1911_.46.0104c21: 成。即獲償賜似道禪慧。得是償時莫生法
T1911_.46.0104c22: 愛。愛妨眞道。若無頂墮自在無礙如風行
T1911_.46.0104c23: 空。位入銅輪破無明惑成無生忍。得一
T1911_.46.0104c24: 大車高廣僕從而侍衞之。乘是寶乘直至
T1911_.46.0104c25: 道場。是名四分煩惱具足一切佛法。亦名
T1911_.46.0104c26: 行於非道通達佛道。亦名煩惱是菩提。亦
T1911_.46.0104c27: 名不斷煩惱而入涅槃。廣説有三十六句。
T1911_.46.0104c28: 須先立四句。謂不斷煩惱。不入涅槃。斷
T1911_.46.0104c29: 煩惱。入涅槃。亦斷亦不斷亦入亦不入。非
T1911_.46.0105a01: 斷非不斷非入非不入。初句謂凡夫。次謂
T1911_.46.0105a02: 無學人。三謂學人。四謂理是。是爲根本四
T1911_.46.0105a03: 句。句句各開四。初句四者。謂不斷不入。斷
T1911_.46.0105a04: 不入。亦斷亦不斷不入。非斷非不斷不
T1911_.46.0105a05: 入。初謂起惡凡夫。二謂得禪外道。三謂
T1911_.46.0105a06: 得禪起見外道。四謂無記人。次句四者。謂
T1911_.46.0105a07: 斷入。不斷入。亦斷亦不斷入。非斷非不斷
T1911_.46.0105a08: 入。初謂析法無學。二謂體法無學。三謂析
T1911_.46.0105a09: 體兩學人。後謂眞理性冥。即是入也。第三四
T1911_.46.0105a10: 句者。亦斷亦不斷亦入亦不入。斷亦入亦不
T1911_.46.0105a11: 入。不斷亦入亦不入。非斷非不斷亦入亦
T1911_.46.0105a12: 不入。初謂析體兩學人。二謂析法學人三
T1911_.46.0105a13: 謂體法學人。四謂通學無學人眞理也。第
T1911_.46.0105a14: 四四句者。非斷非不斷非入非不入。斷非
T1911_.46.0105a15: 入非不入。不斷非入非不入。亦斷亦不斷
T1911_.46.0105a16: 非入非不入。初謂凡聖等理。二謂析法聖
T1911_.46.0105a17: 理。三謂體法聖理。四謂析體學人理。此説
T1911_.46.0105a18: 十六句。就根本四句合二十句入涅槃。又十
T1911_.46.0105a19: 六句出涅槃。初根本四句者。謂不斷煩惱
T1911_.46.0105a20: 不出涅槃。斷煩惱出涅槃。亦斷亦不斷
T1911_.46.0105a21: 煩惱。亦出亦不出。非斷非不斷。非出非不
T1911_.46.0105a22: 出。一一句各四句初四句者。不斷煩惱不
T1911_.46.0105a23: 出涅槃。不斷煩惱出涅槃。不斷煩惱亦
T1911_.46.0105a24: 出亦不出不斷煩惱非出非不出。一謂
T1911_.46.0105a25: 體法二乘。二謂體法出假菩薩。三謂體法亦
T1911_.46.0105a26: 空亦假菩薩。四謂體法眞理。第二四句者。
T1911_.46.0105a27: 斷煩惱出。斷煩惱不出。斷煩惱亦出亦
T1911_.46.0105a28: 不出。斷煩惱非出非不出。一謂析法無學
T1911_.46.0105a29: 輔佛益衆生。二謂析法無學即入滅者。三
T1911_.46.0105b01: 謂析法學人自利利他者。四謂眞理。第三
T1911_.46.0105b02: 四句者。亦斷亦不斷亦出亦不出。亦斷亦不
T1911_.46.0105b03: 斷出。亦斷亦不斷不出。亦斷亦不斷非出
T1911_.46.0105b04: 非不出。初句謂兼用析體入空菩薩。二句
T1911_.46.0105b05: 謂兼用析體出假菩薩。三句謂兼用析體
T1911_.46.0105b06: 二乘。四句謂體法冥眞之理。第四四句者。
T1911_.46.0105b07: 非斷非不斷非出非不出。非斷非不斷
T1911_.46.0105b08: 出。非斷非不斷不出。非斷非不斷亦出
T1911_.46.0105b09: 亦不出。初句謂體理。二句謂體法出假菩
T1911_.46.0105b10: 薩。三句謂體法二乘。四句謂體法入空菩
T1911_.46.0105b11: 薩。若各立出入兩根本八句者。即成四十
T1911_.46.0105b12: 句。若合根本爲四句者。即成三十六句。問。
T1911_.46.0105b13: 三十六止在三藏與通。亦得作別圓耶。
T1911_.46.0105b14: 答。體法意無所不該。若更別説者。約別圓
T1911_.46.0105b15: 四門更分別之。根本四句者。不斷不入空
T1911_.46.0105b16: 門也。斷入有門也。亦斷亦不斷亦入亦不
T1911_.46.0105b17: 入。亦空亦有門也。非斷非不斷非入非不
T1911_.46.0105b18: 入。即非空非有門也。於一一門各更四者。
T1911_.46.0105b19: 不斷不入世界悉檀也。不斷入爲人悉檀
T1911_.46.0105b20: 也。不斷亦入亦不入對治悉檀也。不斷非
T1911_.46.0105b21: 入非不入第一義悉檀也。又更於一門還
T1911_.46.0105b22: 作四門。謂不斷不入謂空門也。不斷入
T1911_.46.0105b23: 謂有門也。不斷亦入亦不入。謂亦空亦有
T1911_.46.0105b24: 門也。不斷非入非不入。謂非空非有門
T1911_.46.0105b25: 也。此一門既可解。餘三門各各分別例可
T1911_.46.0105b26: 解。依四門入涅槃既如此。出涅槃十六
T1911_.46.0105b27: 門云何。謂不斷不出。不斷出。不斷亦出亦
T1911_.46.0105b28: 不出。不斷非出非不出。初謂空門。二謂
T1911_.46.0105b29: 有門。三謂亦空亦有門。四謂非空非有門。
T1911_.46.0105c01: 一門四句如此。餘三門可解。三十六四十準
T1911_.46.0105c02: 前可知。此則遍該小大析體之意也。若得
T1911_.46.0105c03: 此意例一切法亦應如是。問。若如法觀
T1911_.46.0105c04: 佛。涅槃與般若。是三則一相。涅槃既明三
T1911_.46.0105c05: 十六句。般若復云何。答。若涅槃既即是般若
T1911_.46.0105c06: 者。何俟更問。今當重説。諸法生般若生。諸
T1911_.46.0105c07: 法不生般若不生。諸法亦生亦不生。般若
T1911_.46.0105c08: 亦生亦不生。諸法非生非不生。般若非生
T1911_.46.0105c09: 非不生。根本四句也。初句更開四者。諸法
T1911_.46.0105c10: 生般若生。諸法生般若不生。諸法生般若
T1911_.46.0105c11: 亦生亦不生。諸法生般若非生非不生。初句
T1911_.46.0105c12: 謂俗境發道種智般若二謂俗境發一切
T1911_.46.0105c13: 智般若。三句謂俗境雙發兩般若。四謂俗
T1911_.46.0105c14: 境發一切種智般若。第二四句者。諸法不生
T1911_.46.0105c15: 般若不生。諸法不生般若生。諸法不生般若
T1911_.46.0105c16: 亦生亦不生。諸法不生般若非生非不生。
T1911_.46.0105c17: 初句謂眞境發一切智般若。二句謂眞境
T1911_.46.0105c18: 發道種智般若。三句謂眞境雙發兩般若。
T1911_.46.0105c19: 四句謂眞境發中道智般若。第三四句者。
T1911_.46.0105c20: 謂諸法亦生亦不生。般若亦生亦不生。諸
T1911_.46.0105c21: 法亦生亦不生。般若生。諸法亦生亦不生。
T1911_.46.0105c22: 般若不生。諸法亦生亦不生。般若非生非
T1911_.46.0105c23: 不生。初句兩境雙發二智。二謂兩境共發
T1911_.46.0105c24: 俗智。三謂兩境共發眞智。四謂兩境共發
T1911_.46.0105c25: 中智。第四四句者。諸法非生非不生。般若
T1911_.46.0105c26: 非生非不生。諸法非生非不生。般若生。諸
T1911_.46.0105c27: 法非生非不生。般若不生諸法非生非不
T1911_.46.0105c28: 生般若亦生亦不生。初謂中境發中智。二
T1911_.46.0105c29: 謂中境發俗智。三謂中境發眞智。四謂中
T1911_.46.0106a01: 境雙發二智。已説十六句竟。次説般若生
T1911_.46.0106a02: 諸法生。般若生諸法不生。般若生諸法亦
T1911_.46.0106a03: 生亦不生。般若生諸法非生非不生。初謂
T1911_.46.0106a04: 道智照俗境。二謂道智照眞境。三謂道智
T1911_.46.0106a05: 照兩境。四謂道智照中境。次明般若不生
T1911_.46.0106a06: 諸法不生般若不生諸法生。般若不生諸
T1911_.46.0106a07: 法亦生亦不生。般若不生諸法非生非不
T1911_.46.0106a08: 生。此明眞智照諸境義。準前可知也。次
T1911_.46.0106a09: 明般若亦生亦不生開四句。此明道種眞智

T1911_.46.0106a10:

等照四境

云云

次明般若非生非不生。中

T1911_.46.0106a11:

道智照四境可知

云云

。是爲十六。就根本

T1911_.46.0106a12: 合成三十六句。問。法身復云何。答。般若既
T1911_.46.0106a13: 即是法身何俟更問。若欲分別可以意
T1911_.46.0106a14: 知。不煩文也。又法報應化四身爲本。於一
T1911_.46.0106a15: 一身起四身。謂從法身起報。起應起化。
T1911_.46.0106a16: 具起三。餘身亦如是。是爲十六身。又從四
T1911_.46.0106a17: 身入一身。身身亦如是。復有十六。合前根
T1911_.46.0106a18: 本是爲三十六身。身身倶是法界。故倶能

T1911_.46.0106a19:

起。故倶能入

云云

○第三觀病患境者。夫有

T1911_.46.0106a20: 身即是病。四蛇性異。水火相違。鴟梟共棲
T1911_.46.0106a21: 蟒鼠同穴。毒器重擔諸苦之藪。四國爲隣更
T1911_.46.0106a22: 互侵毀。力均則暫和乘虚則呑併。四大休否
T1911_.46.0106a23: 此喩可知。諸佛問訊法云。少病少惱。佛同
T1911_.46.0106a24: 人法。人既有病權不得無。但言少耳。病有
T1911_.46.0106a25: 二義。一因中實病。二果上權病。若偃臥毘
T1911_.46.0106a26: 耶託疾興教。因以身疾訓示凡俗斥小
T1911_.46.0106a27: 呵大。乃共文殊廣明因疾三種調伏。廣明
T1911_.46.0106a28: 果疾四種慰喩。又如來寄滅談常因病説
T1911_.46.0106a29: 力。皆是權巧入病法門引諸病惱。如此權
T1911_.46.0106b01: 病非今所觀。今所觀者業報生身。四蛇動作
T1911_.46.0106b02: 廢修聖道。若能觀察彌益用心。上智利根
T1911_.46.0106b03: 解前安忍。則於病境通達不勞重論。爲不
T1911_.46.0106b04: 解者今更分別。如躃大樹萬斧便倒。如
T1911_.46.0106b05: 琢巨石億下乃穿。故重説也夫長病遠行是
T1911_.46.0106b06: 禪定大障。若身染疾失所修福起無量罪。
T1911_.46.0106b07: 經云。破壞浮嚢發撤橋梁忘失正念。病故
T1911_.46.0106b08: 毀戒如破浮嚢。破禪定如撤橋梁。起邪
T1911_.46.0106b09: 倒心惜膿血臭身破清淨法身名忘失正
T1911_.46.0106b10: 念。爲是義故。應觀病患境復次有人平健
T1911_.46.0106b11: 悠悠徙倚懈怠若病急時更轉用心能辦衆
T1911_.46.0106b12: 事。又機宜不同悟應在病。即是四悉檀因
T1911_.46.0106b13: 縁應須病患境也。觀病爲五。一明病相。
T1911_.46.0106b14: 二病起因縁三明治法。四損益。五明止觀。
T1911_.46.0106b15: 一病相者。若善醫術巧知四大。上醫聽聲。
T1911_.46.0106b16: 中醫相色。下醫診脈。今不須精判醫法但
T1911_.46.0106b17: 略知而已。夫脈法關醫道不可言具。略示
T1911_.46.0106b18: 五藏病相。若脈洪直肝病相。輕浮是心病相。
T1911_.46.0106b19: 尖鋭衝刺肺病相。如連珠腎病相。沈重遲緩
T1911_.46.0106b20: 脾病相。委細如體治家説。若身體苦重。堅結
T1911_.46.0106b21: 疼痛。枯痺痿瘠。是地大病相。若虚腫脹胮是
T1911_.46.0106b22: 水大病相。若擧身洪熱骨節酸楚嘘吸頓乏。
T1911_.46.0106b23: 是火大病相。若心懸忽怳。懊悶忘失。是風大
T1911_.46.0106b24: 病相。又面無光澤手足無汗。是肝病相。面
T1911_.46.0106b25: 青皅是心病相。面梨黒是肺病相。身無氣
T1911_.46.0106b26: 力是腎病相。體澁如麥糠是脾病相。若肝
T1911_.46.0106b27: 上有白物令眼睛疼赤脈曼成白翳。或眼
T1911_.46.0106b28: 睛破或上下生瘡。或觸風冷涙出。或痒或剌
T1911_.46.0106b29: 痛。或睛凹觸事多瞋。是肺害於肝而生此
T1911_.46.0106c01: 病。可用呵氣治之。若心淡熱手脚逆冷。心
T1911_.46.0106c02: 悶少力脣口燥裂。臍下結癥熱食不下。冷
T1911_.46.0106c03: 食逆心眩懊喜眠。多忘心瘇。頭眩口訥背胛
T1911_.46.0106c04: 急。四支煩疼心勞體蒸熱。状似瘧。或作癥
T1911_.46.0106c05: 結或作水僻眼如布絹中視見近不見
T1911_.46.0106c06: 遠。是腎害於心可用吹呼治之。若肺脹
T1911_.46.0106c07: 胸塞兩脅下痛。兩肩胛疼似負重。頭項急喘
T1911_.46.0106c08: 氣麁大。唯出不入。遍體生瘡喉痒如蟲咽
T1911_.46.0106c09: 吐不得喉或生瘡牙關強。或發風。鼻中膿
T1911_.46.0106c10: 血出。眼闇鼻莖疼。鼻中生肉氣不通不別
T1911_.46.0106c11: 香臭。是心害肺成病。或飮冷水食熱食相
T1911_.46.0106c12: 觸成病。可用嘘氣治之。若百脈不流節節
T1911_.46.0106c13: 疼痛。體腫耳聾鼻塞腰痛。背強心腹脹滿。上
T1911_.46.0106c14: 氣胸塞四支沈重。面黒痩胞急痛悶。或淋或
T1911_.46.0106c15: 尿道不利脚膝逆冷。是脾害於腎。又其病鬼
T1911_.46.0106c16: 如竈君。無頭無面一來掩人。可用 &T073050;

氣
T1911_.46.0106c17: 治之。若體面上風痒 &T028777;

通身痒悶。是肝害
T1911_.46.0106c18: 於脾。其色籠桶或如小兒撃櫪。或如旋風團
T1911_.46.0106c19: 欒轉。可用 &T005526;

氣治之。又若多惛惛是肝中
T1911_.46.0106c20: 無魂。多忘失前後是心中無神。若多恐怖
T1911_.46.0106c21: 癲病。是肺中無魄。若多悲笑。是腎中無志。
T1911_.46.0106c22: 若多迴惑。是脾中無意。若多悵怏。是陰中無
T1911_.46.0106c23: 精。此名六神病相。二明病起因縁有六。一
T1911_.46.0106c24: 四大不順故病。二飮食不節故病。三坐禪不
T1911_.46.0106c25: 調故病。四鬼神得便五魔所爲。六業起故病。
T1911_.46.0106c26: 四大不順者。行役無時強健擔負。棠觸寒
T1911_.46.0106c27: 熱外熱助火。火強破水。是増火病。外寒助
T1911_.46.0106c28: 水水増害火。是爲水病。外風助氣氣吹火
T1911_.46.0106c29: 火動水。是爲風病。或三大増害於地。名等
T1911_.46.0107a01: 分病。或身分増害三大。亦是等分。屬地病。
T1911_.46.0107a02: 此四既動衆惱競生。二飮食不節亦能作病。
T1911_.46.0107a03: 如薑桂辛物増火。蔗蜜甘冷増水。梨増風
T1911_.46.0107a04: 膏膩増地。胡瓜爲熱病而作因縁。即是噉
T1911_.46.0107a05: 不安之食。食者須別其性。若食食已入腹鎖
T1911_.46.0107a06: 化。麁者爲糞尿細者融鎖。從腰三孔溜入
T1911_.46.0107a07: 四支。清變爲血潤澤一身。如塵得水。若身
T1911_.46.0107a08: 血不充枯癖焦減。濁者變爲脂膏。故諸根減
T1911_.46.0107a09: 而成垢。新諸根凝而成肉。又身火在下消
T1911_.46.0107a10: 生藏。令飮食化溜通變一身。世諺云。欲得
T1911_.46.0107a11: 老壽當温足露首。若身火在上。又噉不安
T1911_.46.0107a12: 身食。則有病惱。次食五味増損五藏者。酸
T1911_.46.0107a13: 味増肝而損脾。苦味増心而損肺。辛味増
T1911_.46.0107a14: 肺而損肝。鹹味増腎而損心。甜味増脾而
T1911_.46.0107a15: 損腎。若知五藏有妨。宜禁其損而噉其
T1911_.46.0107a16: 増。以意斟酌。三坐禪不節。或倚壁柱衣服。
T1911_.46.0107a17: 或大衆未出而臥。其心慢怠魔得其便。使
T1911_.46.0107a18: 人身體背瘠骨節疼痛。名爲注病最難治
T1911_.46.0107a19: 也。次數息不調。多令人痁癖筋脈攣縮。若
T1911_.46.0107a20: 發八觸用息違觸成病。八觸者。心與四大
T1911_.46.0107a21: 合則有四正體觸。復有四依觸合成八觸。
T1911_.46.0107a22: 重如沈下輕如上升。冷如氷室。熱如火舍。
T1911_.46.0107a23: 澁如挽逆滑如磨脂。軟如無骨麁如糠肌。
T1911_.46.0107a24: 此八觸四上四下。入息順地大而重。出息
T1911_.46.0107a25: 順風大而輕。又入息順水大而冷。出息順
T1911_.46.0107a26: 火大而熱。又入息順地大而澁。出息順風
T1911_.46.0107a27: 大而滑。又入息順水大而軟。出息順火大
T1911_.46.0107a28: 而麁。若發重觸而數出息。與觸相違即便
T1911_.46.0107a29: 成病。餘例可知。又但用止無方便成病者。
T1911_.46.0107b01: 若常止心於下多動地病。常止心於上多
T1911_.46.0107b02: 動風病。若常止心急撮多動火病。若常止
T1911_.46.0107b03: 心寛緩多動水病。次用觀不調偏僻成病
T1911_.46.0107b04: 者。初託胎時以思心起感召其母。母即思
T1911_.46.0107b05: 五色聲香味觸等。一毫氣動爲水水爲血。血
T1911_.46.0107b06: 爲肉肉成五根五藏。今坐禪人思觀多損五
T1911_.46.0107b07: 藏成病。若縁色多動肝。縁聲多動腎。縁
T1911_.46.0107b08: 香多動肺。縁味多動心。縁觸多動脾。復
T1911_.46.0107b09: 次眼縁青多動肝。縁赤多動心。縁白多動
T1911_.46.0107b10: 肺。縁黒多動腎。縁黄多動脾。耳縁呼喚
T1911_.46.0107b11: 多動肝。縁語多動心。縁哭多動肺。縁吟多
T1911_.46.0107b12: 動腎。縁歌多動脾。鼻縁臊多動肝。縁焦多
T1911_.46.0107b13: 動心。縁腥多動肺。縁臭多動腎。縁香多
T1911_.46.0107b14: 動脾。舌縁醋多動肝。縁苦多動心。縁辛多
T1911_.46.0107b15: 動肺。縁鹹多動腎。縁甜多動脾。身縁堅
T1911_.46.0107b16: 多動肝。縁煖多動心。縁輕多動肺。縁冷
T1911_.46.0107b17: 多動腎。縁重多動脾。此乃五藏相生。縁之
T1911_.46.0107b18: 過分以致於病。若就相剋者。縁白色多剋
T1911_.46.0107b19: 肝。縁黒多剋心。縁赤多剋肺。縁黄多剋
T1911_.46.0107b20: 腎。縁青多剋脾。餘聲等例可知。若五藏病
T1911_.46.0107b21: 隱密難知。坐禪及夢占之。若禪及夢多見
T1911_.46.0107b22: 青色青人獸師子虎狼。而生怖畏則是肝病。
T1911_.46.0107b23: 若禪及夢多見赤色火起。赤人獸赤刀仗。赤
T1911_.46.0107b24: 少男女親附抱持。或父母兄弟等生喜生畏
T1911_.46.0107b25: 者。即是心病。下去例隨色驗之。又觀僻動
T1911_.46.0107b26: 四大者。若觀境不定。或縁此或縁彼心即
T1911_.46.0107b27: 成諍。諍故亂風起成風病。如御嬰兒行但
T1911_.46.0107b28: 任之而已。急牽望速達即爲患也。又專專
T1911_.46.0107b29: 守一境。起希望心報風熱勢不盡成熱病。
T1911_.46.0107c01: 又觀境心生時謂滅。滅時謂生。心相違致
T1911_.46.0107c02: 痒痛成地病。又不味所觀境而強爲之。水
T1911_.46.0107c03: 大増成水病。四鬼病者。四大五藏非鬼。鬼
T1911_.46.0107c04: 非四大五藏。若入四大五藏。是名鬼病。若
T1911_.46.0107c05: 言無鬼病者。邪巫一向作鬼治有時得
T1911_.46.0107c06: 差。若言無四大病者。醫方一向作湯藥治
T1911_.46.0107c07: 有時得差。有一國王鬼病在空處。屡被針
T1911_.46.0107c08: 殺。鬼王自來住在心上。針者拱手。故知亦
T1911_.46.0107c09: 有鬼病矣。鬼亦不漫病人。良由人邪念種
T1911_.46.0107c10: 種事。或望知吉凶。兜醯羅鬼作種種變。青
T1911_.46.0107c11: 黄等色從五根入。則意地邪解能知吉凶。
T1911_.46.0107c12: 或知一身一家一村一國吉凶事。此非聖知
T1911_.46.0107c13: 也。若不治之久久則殺人。五魔病者與鬼
T1911_.46.0107c14: 亦不異。鬼但病身殺身。魔則破觀心。破法
T1911_.46.0107c15: 身慧命。起邪念想奪人功徳。與鬼爲異亦
T1911_.46.0107c16: 由行者於坐禪中。邪念利養。魔現種種衣
T1911_.46.0107c17: 服飮食七珍雜物。即領受歡喜。入心成病。
T1911_.46.0107c18: 此病難治下治中當説。六業病者。或專是先
T1911_.46.0107c19: 世業。或今世破戒動先世業。業力成病。還
T1911_.46.0107c20: 約五根知有所犯。若殺罪之業是肝眼病。
T1911_.46.0107c21: 飮酒罪業是心口病。婬罪業是腎耳病妄語
T1911_.46.0107c22: 罪業是脾舌病。若盜罪業是肺鼻病。毀五戒
T1911_.46.0107c23: 業則有五藏五根病起。業謝乃差。若今生持
T1911_.46.0107c24: 戒亦動業成病。故云。若有重罪頭痛得
T1911_.46.0107c25: 除。應地獄重受人中輕償。此是業欲謝故
T1911_.46.0107c26: 病也。夫業病多種。腫滿黄虚。凡諸病患須細
T1911_.46.0107c27: 心尋檢。知病根源然後用治也。三明治法
T1911_.46.0107c28: 宜對不同。若行役食飮而致患者。此須方
T1911_.46.0107c29: 藥調養即差。若坐禪不調而致患者。此還
T1911_.46.0108a01: 須坐禪。善調息觀乃可差耳。則非湯藥所
T1911_.46.0108a02: 宜。若鬼魔二病此須深觀行力。及大神呪
T1911_.46.0108a03: 乃得差耳。若業病者。當内用觀力外須懺
T1911_.46.0108a04: 悔。乃可得差。衆治不同宜善得其意。不
T1911_.46.0108a05: 可操刀把刃而自毀傷也。今約坐禪略
T1911_.46.0108a06: 示六治。一止。二氣。三息。四假想。五觀心。六
T1911_.46.0108a07: 方術。用止治者。温師云。繋心在臍中如
T1911_.46.0108a08: 豆大。解衣諦了取相。後閉目合口齒擧舌
T1911_.46.0108a09: 向腭。令氣調恂。若心外馳。攝之令還。若念
T1911_.46.0108a10: 不見復解衣看之。熟取相貎還如前。此能
T1911_.46.0108a11: 治諸病亦能發諸禪。作此觀時亦有無量
T1911_.46.0108a12: 相貎。或痛如針刺。或急如繩牽。或痒如蟲
T1911_.46.0108a13: 噉。或冷如水灌。或熱如火炙。如是諸觸起
T1911_.46.0108a14: 時。一心精進無令退墮。若免此觸能發諸
T1911_.46.0108a15: 禪。若神意寂然即是電光定相。此尚能得禪。
T1911_.46.0108a16: 況不能愈疾。所以繋心在臍者。息從臍
T1911_.46.0108a17: 出。還入至臍。出入以臍爲限。能易悟無
T1911_.46.0108a18: 常。復次人託胎時識神始與血合。帶系在
T1911_.46.0108a19: 臍臍能連持。又是諸腸胃源。尋源能見不
T1911_.46.0108a20: 淨能止貪欲。若四念處觀臍能成身念處
T1911_.46.0108a21: 門。若作六妙門臍是止門。兼能入道故多
T1911_.46.0108a22: 用之。正用治病者。丹田是氣海。能鎖呑萬
T1911_.46.0108a23: 病。若止心丹田則氣息調和。故能愈疾。即
T1911_.46.0108a24: 此意也。又有師言。上氣。胸滿。兩脅痛。背膂
T1911_.46.0108a25: 急。肩井痛。心熱懊。痛煩不能食。心瘇。臍下
T1911_.46.0108a26: 冷。上熱下冷。陰陽不和。氣嗽。右十二病。皆
T1911_.46.0108a27: 止丹田。丹田去臍下二寸半。或痛切者。移
T1911_.46.0108a28: 心向三里。痛又不除。移向兩脚大拇指爪
T1911_.46.0108a29: 横文上。以差爲度。頭痛。眼睛赤疼。脣口熱。
T1911_.46.0108b01: 繞鼻胞子。腹卒痛。兩耳聾。頸項強。右六病
T1911_.46.0108b02: 兩脚間須安置境界以心縁之。須臾水腹
T1911_.46.0108b03: 脹急痛但一心注境。若心悶當小息。小可
T1911_.46.0108b04: 更起倚重作前法。若覺小除彌須用治法。
T1911_.46.0108b05: 若因此腰脚急痛。即想兩脚下作一丈坑。
T1911_.46.0108b06: 移前境界置坑底。以心主之自當差。要
T1911_.46.0108b07: 在靜室。又常止心於足者。能治一切病。何
T1911_.46.0108b08: 故爾。五識在頭。心多上縁。心使風風動火。
T1911_.46.0108b09: 火融水水潤身。是故上分調而下分亂。以
T1911_.46.0108b10: 致諸病。或脚足攣癖等。又五藏如蓮華靡靡
T1911_.46.0108b11: 向下。識多上縁。氣強衝府藏翻破成病。心
T1911_.46.0108b12: 若縁下吹火下溜。飮食鎖化五藏順也。止
T1911_.46.0108b13: 心於足最爲良治。今常用屡有深益。以此
T1911_.46.0108b14: 治他往往皆驗。蒋呉毛等即是其人。又隨諸
T1911_.46.0108b15: 病處諦心止之。不出三日無有異縁。無
T1911_.46.0108b16: 不得差。何故爾。如門開則來風閉扇則
T1911_.46.0108b17: 靜。心縁外境如開門。止心痛處如閉扇。
T1911_.46.0108b18: 理數然也。又心如王病如賊。心安此處賊
T1911_.46.0108b19: 則散壞。又未必一向止心病處。如皇帝祕
T1911_.46.0108b20: 法云。天地二氣交合各有五行。金木水火土
T1911_.46.0108b21: 如循環。故金化而水生。水流而木榮。木動而
T1911_.46.0108b22: 火明。火炎而土貞。此則相生。火得水而滅
T1911_.46.0108b23: 光。水遇土而不行。土値木而腫瘡。木遭金
T1911_.46.0108b24: 而折傷。此則相剋也。如金剋木肺強而肝
T1911_.46.0108b25: 弱。當止心於肺攝取白氣肝病則差。餘四
T1911_.46.0108b26: 藏可解。又用止治四大者。若急止治水寛
T1911_.46.0108b27: 止治火。止頂治地止足治風。二用氣治
T1911_.46.0108b28: 者。謂吹呼 &T073050;

呵嘘

。皆於脣吻吐納轉側
T1911_.46.0108b29: 牙舌。徐詳運心帶想作氣。若冷用吹如吹
T1911_.46.0108c01: 火法。熱用呼。百節疼痛用 &T073050;

亦治風。若煩
T1911_.46.0108c02: 脹上氣用呵。若痰癊用嘘若勞倦用 &T005526;

。六
T1911_.46.0108c03: 氣治五藏者。呵治肝。呼吹治心。嘘治肺。
T1911_.46.0108c04: &T073050;

治腎。

治脾。又六氣問治一藏。藏有冷
T1911_.46.0108c05: 用吹。有熱用呼。有痛用 &T073050;

。有煩滿用呵。
T1911_.46.0108c06: 有痰用嘘。有乏倦用 &T005526;

。餘四藏亦如是。
T1911_.46.0108c07: 又口吹去冷鼻徐内温。安詳而入勿令衝
T1911_.46.0108c08: 突。於一上坐。七過爲之。然後安心。安心
T1911_.46.0108c09: 少時更復用氣。此是用治意。若平常吐穢
T1911_.46.0108c10: 一兩即足。口呼去熱。鼻内清涼。口 &T073050;

去痛
T1911_.46.0108c11: 除風。鼻内安和。口呵去煩。下氣散痰者。
T1911_.46.0108c12: 想胸痰。上分隨口出。下分隨息溜。故不須
T1911_.46.0108c13: 鼻中補也。嘘去滿脹鼻内安鎖。 &T005526;

去勞之
T1911_.46.0108c14: 鼻内和補。細心出内勿令過分。善能斟酌
T1911_.46.0108c15: 増損得宜。非唯自能治病亦能濟他。三用
T1911_.46.0108c16: 息爲治者。夫色心相依而息。譬樵火相藉
T1911_.46.0108c17: 而煙瞻煙清濁知樵臊濕。察息強軟驗身
T1911_.46.0108c18: 健病。若身行風横起。則痛痒成病。何暇用
T1911_.46.0108c19: 心。須急治之。先須識息有四伴。有聲曰
T1911_.46.0108c20: 風守之則散。結滯曰氣守之則結。出入不
T1911_.46.0108c21: 盡曰喘守之則勞。不聲不滯出入倶盡曰
T1911_.46.0108c22: 息守之則定。當求靜處結跏平身正直。
T1911_.46.0108c23: 縱任身體散誕四支。布置骨解。當令關
T1911_.46.0108c24: 節相應。不倚不曲緩帶轉側調適以左手
T1911_.46.0108c25: 置右手上。大指纔令相詣。縱放頬車。小小
T1911_.46.0108c26: 開口四五過長吐氣。次漸平頭徐徐閉目。
T1911_.46.0108c27: 勿令眼臉太急。常使籠籠然後用息也。用
T1911_.46.0108c28: 息治八觸相違病者。若因重觸成地大病。
T1911_.46.0108c29: 偏用出息治之。若發輕觸成風病。偏用
T1911_.46.0109a01: 入息治之。若發冷觸成水病。偏用出息
T1911_.46.0109a02: 治之。若發熱觸成火病。偏用入息治之。
T1911_.46.0109a03: 餘亦如是。若得調和正等隨意而用。此用
T1911_.46.0109a04: 常所數息非作別息也。次別運十二息
T1911_.46.0109a05: 者。謂上下焦滿増長滅壞冷煖衝持和補。此
T1911_.46.0109a06: 十二息帶假想心。所以者何。若初念入胎即
T1911_.46.0109a07: 有報息。隨母氣息兒漸長大。風路滑成。兒
T1911_.46.0109a08: 息出入不復隨母。生在異處各各有息。名
T1911_.46.0109a09: 報息。依息者依心而起。如瞋欲時氣息隆
T1911_.46.0109a10: 盛。此名依息也。前六氣就報息帶想。今
T1911_.46.0109a11: 十二息就依息帶想。故不同前也。前明
T1911_.46.0109a12: 縁五色爲五藏病者。此則依藏爲病。故
T1911_.46.0109a13: 用今依息治之。上息治沈重地病。下息治
T1911_.46.0109a14: 虚懸風病。焦息治脹滿。滿息治枯瘠。増長
T1911_.46.0109a15: 息能生長四大。外道服氣。祇應服此生
T1911_.46.0109a16: 長之氣耳。滅壞息散諸癊膜。冷息治熱。
T1911_.46.0109a17: 煖息治冷。衝息治癥結腫毒。持息治掉動
T1911_.46.0109a18: 不安。補息補虚乏。和息通融四大。作諸
T1911_.46.0109a19: 息時各隨心想皆令成就。細知諸病用諸
T1911_.46.0109a20: 息。勿謬用也。四假想治者。前氣息中兼帶
T1911_.46.0109a21: 用想。今專以假想爲治。如辯師治癭法。
T1911_.46.0109a22: 如患癥人用針法。如阿含中用煖蘇治

T1911_.46.0109a23:

勞損法。如呑蛇法

云云

五觀心治者。不帶

T1911_.46.0109a24: 想息直觀於心。内外推求。心不可得。病來
T1911_.46.0109a25: 偪誰誰受病者。六方術治者。術事不知則
T1911_.46.0109a26: 遠。知之則近。如治咽法。如治齒法。如

T1911_.46.0109a27:

捻大指治肝等

云云

。術事淺近體多貢幻。

T1911_.46.0109a28: 非出家人所須。元不須學。學須急棄。若
T1911_.46.0109a29: 修四三昧。泡脆之身損増無定。借用治病
T1911_.46.0109b01: 身安道存亦應無嫌。若用邀名射利喧動
T1911_.46.0109b02: 時俗者。則是魔幻魔僞。急棄急棄。三十六
T1911_.46.0109b03: 獸嬈人者。應三遍誦呪曰
T1911_.46.0109b04: 波提陀　毘耶多　那摩那　吉利波
T1911_.46.0109b05: 阿違婆　推摩陀　難陀羅　憂陀摩
T1911_.46.0109b06: 吉利摩　毘利吉
T1911_.46.0109b07: 遮陀摩。初得細心。外境觸心驚擲。於是氣
T1911_.46.0109b08: 上腹滿。胸煩頭痛悶。此是六神遍身遊戲。
T1911_.46.0109b09: 因驚擲失守。外有惡神入身奪其住處。
T1911_.46.0109b10: 故使如此。若治之法。閉口蹙鼻不令氣
T1911_.46.0109b11: 出。待氣遍身然後放氣令長遠。從頭至足
T1911_.46.0109b12: 遍身皆作出想。牽之令盡。如是三遍。然
T1911_.46.0109b13: 後誦呪
T1911_.46.0109b14: 支波晝　烏蘇波晝　浮流波晝　牽氣波
T1911_.46.0109b15: 晝
T1911_.46.0109b16: 三遍竟。然後調息從一至十。命出入息
T1911_.46.0109b17: 言。阿那波那。阿晝波晝。病即差也。若赤痢
T1911_.46.0109b18: 白痢。卒中惡。面青。眼反。脣黒。不別人者。
T1911_.46.0109b19: 以手痛捻丹田。須臾即差。又隨身上有痛
T1911_.46.0109b20: 處。手杖痛打病處至四五十。此復何意。夫
T1911_.46.0109b21: 諸病無非心作。心有憂愁思慮邪氣得入。
T1911_.46.0109b22: 今以痛偪之則不暇横想。邪氣去病除也。
T1911_.46.0109b23: 四明損益。損益皆有漸頓。若用息太過。五
T1911_.46.0109b24: 藏頓翻者。即雖未翻漸就増劇。以至頓翻
T1911_.46.0109b25: 者。若人巧修豁然頓益者。即雖與病相持。
T1911_.46.0109b26: 後當漸愈者。如服湯藥年月將漸乃得其
T1911_.46.0109b27: 益。内治亦然。若心利病輕心利病重。心鈍
T1911_.46.0109b28: 病輕心鈍病重。致有漸頓不同也。夫世間
T1911_.46.0109b29: 醫藥費財用工。又苦澁難服多諸禁忌。將
T1911_.46.0109c01: 養惜命者死計將餌。今無一文之費。不廢
T1911_.46.0109c02: 半日之功。無苦口之憂恣意飮噉。而人皆
T1911_.46.0109c03: 不肯行之。庸者不別貨。韻高和寡。吾甚
T1911_.46.0109c04: 傷之。能具十法必有良驗。一信。二用。乃至
T1911_.46.0109c05: 第十識遮障。信是道元。佛法初門。如治癩
T1911_.46.0109c06: 人信血是乳。敬駱駝骨是眞舍利。決信此
T1911_.46.0109c07: 法能治此病。不生狐疑。信而不用於己
T1911_.46.0109c08: 無益。如執利劍不用擬賊。翻爲彼害。
T1911_.46.0109c09: 不用亦爾。何意須勤。初中後夜朝暮專精。
T1911_.46.0109c10: 以得汗爲度。鑚火中息火難可得。不勤
T1911_.46.0109c11: 亦爾。何謂爲恒。恒用治法念念在縁而不
T1911_.46.0109c12: 動亂。何謂別病。別病因起如上所説。若
T1911_.46.0109c13: 不識病浪行治法不相主對。於事無益。
T1911_.46.0109c14: 何謂方便。善巧用治吐納得所。運想成就
T1911_.46.0109c15: 不失其宜。如琴弦緩急輾轉軫柱。輕重手
T1911_.46.0109c16: 指聲韻方調。何謂爲久。若用未益。不計
T1911_.46.0109c17: 日月習不休廢。何謂知取捨。益則勤用
T1911_.46.0109c18: 損則改治。何謂知將護。善識禁忌行來飮
T1911_.46.0109c19: 食不使觸之。何謂識遮障。用益勿 &T005178;

説
T1911_.46.0109c20: 未益勿疑謗。向人説者未差不差。差已更
T1911_.46.0109c21: 發。更治不差。設差倍功。若能十法具足。用
T1911_.46.0109c22: 上諸治益定無疑。我當爲汝保任此事。終
T1911_.46.0109c23: 不虚也

T1911_.46.0109c24:

摩訶止觀卷第八

上

T1911_.46.0109c25:
T1911_.46.0109c26:
T1911_.46.0109c27:
T1911_.46.0109c28:
T1911_.46.0109c29:

Footnote:

100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 [行番号:有/無] [返り点:有/無] [CITE]