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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46

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T1911_.46.0110a01:
T1911_.46.0110a02:
T1911_.46.0110a03: 摩訶止觀卷第八下
T1911_.46.0110a04: 　隋天台智者大師説
T1911_.46.0110a05: 門人灌頂記　
T1911_.46.0110a06: 若善修四三昧調和得所。以道力故必無
T1911_.46.0110a07: 衆病。設小違返冥刀扶持。自當銷愈。假令衆
T1911_.46.0110a08: 障峯起。當推死殉命殘生餘息。誓畢道場
T1911_.46.0110a09: 捨心決定。何罪不滅何業不轉。陳鍼開善
T1911_.46.0110a10: 云云。豈有四大五藏而不調差。如帝釋堂小
T1911_.46.0110a11: 鬼敬避。道場神大無妄侵撓。又城主剛守者
T1911_.46.0110a12: 強。城主恇守者忙。心是身主。同名同生天是
T1911_.46.0110a13: 神能守護人。心固則強身神尚爾。況道場神
T1911_.46.0110a14: 耶。如大論釋精進鬼黏五處云云。但一心
T1911_.46.0110a15: 修三昧衆病銷矣。五修止觀例前爲十
T1911_.46.0110a16: 云云。先簡思議者。病因縁故生十法界。如
T1911_.46.0110a17: 爲病故退失本心。棄廢禪定誹謗三寶。
T1911_.46.0110a18: 不惟先罪招禍。而言修善無福起大邪
T1911_.46.0110a19: 見。又惜身養命魚肉辛酒非時無度。或病
T1911_.46.0110a20: 差身壯五欲恣情。善心都盡惡業熾盛。起上
T1911_.46.0110a21: 中下罪。是爲因病造三惡法界。若人自念
T1911_.46.0110a22: 此病困苦。皆由往日不善折致。深生慚愧
T1911_.46.0110a23: 不敢爲非。雖嬰困篤而善心無改。起上
T1911_.46.0110a24: 中下善。是爲因病造三善法界。若遭疾病
T1911_.46.0110a25: 因怖畏生死。知此病身酬於前業。若構生
T1911_.46.0110a26: 死將來流轉復何窮極。苦集危脆世世相隨
T1911_.46.0110a27: 爲之受惱。當求寂滅無相涅槃。是爲因病
T1911_.46.0110a28: 起聲聞法界。又觀此病病我色心。因於此
T1911_.46.0110a29: 病而致老死。死由於生生由昔有。有從取
T1911_.46.0110b01: 生。取從愛生。愛從受生。受從觸生。觸從六
T1911_.46.0110b02: 入生。六入從名色生。色即四大五根名即
T1911_.46.0110b03: 四心。觀此根大復從何生。青色從木生。黄
T1911_.46.0110b04: 色從地生。赤色從火生。白色從風生。黒色
T1911_.46.0110b05: 從水生。又觀木從水生。水從風生。風從地
T1911_.46.0110b06: 陽氣生。地從火生。火從木生。木還從水生。
T1911_.46.0110b07: 如是追逐周而復始。無自生者。觀外五行
T1911_.46.0110b08: 既爾。内五藏色亦復如是。肝從青氣生。心
T1911_.46.0110b09: 從赤氣生。肺從白氣生。腎從黒氣生。脾
T1911_.46.0110b10: 從黄氣生。此之肝藏爲自體生。爲從他生。
T1911_.46.0110b11: 即知肝藏從腎生。腎從肺生。肺從脾生。脾
T1911_.46.0110b12: 從心生。心從肝生。肝不自生。還從腎生。
T1911_.46.0110b13: 如是内求四大五藏。既其無體何故不壞。
T1911_.46.0110b14: 四心持之。識心持地想心持風。受心持火
T1911_.46.0110b15: 行心持水。是故不壞。此之四心爲自生爲
T1911_.46.0110b16: 不自生。即知行心從受生。受心從想生。想
T1911_.46.0110b17: 心從識生。識從過去行生。過去行從無明
T1911_.46.0110b18: 生。無明從妄想生。妄想還從妄想生。經云。
T1911_.46.0110b19: 妄想生妄想輪迴十二縁。如狂渇人見焔
T1911_.46.0110b20: 爲水。南向逐之。逐之不得大喚言水。空中
T1911_.46.0110b21: 響應謂己大南。水應在北迴頭北走。如是
T1911_.46.0110b22: 四方皆逐不得。遂大懊惱。謂水入地爮地
T1911_.46.0110b23: 吼喚。身體疲極轉更至闇。亦復不得。南走喩
T1911_.46.0110b24: 舌逐味。北走喩耳逐聲。西走喩鼻逐香。東
T1911_.46.0110b25: 走喩眼逐色。爮地喩身逐觸。到闇喩意
T1911_.46.0110b26: 逐無明。如是六根遍走諸塵無一可得。亦
T1911_.46.0110b27: 不得因縁和合之相。但自疲苦。既覺知已不
T1911_.46.0110b28: 復更走。以不走故身心定住。心定住故豁爾
T1911_.46.0110b29: 悟解。發得因縁正智。知此色心等從本已來
T1911_.46.0110c01: 體性寂靜。非生非滅。妄想顛倒謂有生滅。
T1911_.46.0110c02: 若不隨妄想則無明滅乃至老死滅。畢故
T1911_.46.0110c03: 不造新。如不然火是則無煙。既不得
T1911_.46.0110c04: 無明老死病爲病誰。是名觀病起縁覺法
T1911_.46.0110c05: 界。又觀此病。皆由愛惜身命財物致受衆
T1911_.46.0110c06: 惱。亦是持戒不完多病短命。亦是心志劣弱
T1911_.46.0110c07: 不能安忍。身神不護。亦是精進力薄。無善
T1911_.46.0110c08: 補禳。亦是無禪定力。爲病所動。亦是心少
T1911_.46.0110c09: 智慧。不達無常苦空無我。致嬰此疾。今以
T1911_.46.0110c10: 己疾愍於彼疾。即起慈悲發於願行。捨
T1911_.46.0110c11: 無遺悋順理安耐。勤加正意覺悟無常。是
T1911_.46.0110c12: 爲因病起六度菩薩界。又觀此病。知從
T1911_.46.0110c13: 前世妄想顛倒諸煩惱生。如是妄想無有
T1911_.46.0110c14: 眞實。我及涅槃是二皆空。是名因病起通
T1911_.46.0110c15: 教菩薩界。又觀此病雖畢竟空。空無所受
T1911_.46.0110c16: 而受諸受。未具佛法不應滅受取證。是
T1911_.46.0110c17: 爲因病起別教菩薩＊界。如是等法因於病
T1911_.46.0110c18: 患次第出生。是名思議境非今所觀也。不
T1911_.46.0110c19: 思議境者。一念病心非眞非有。即是法性
T1911_.46.0110c20: 法界。一切法趣病是趣不過。唯法界之都
T1911_.46.0110c21: 無九界差別。如如意珠不空不有不前不
T1911_.46.0110c22: 後。病亦如是。絶言離相寂滅清淨。故名
T1911_.46.0110c23: 不可思議。達病實際何喜何憂。作是觀
T1911_.46.0110c24: 時豁爾消差。金光明云。直聞是言病即除
T1911_.46.0110c25: 愈。即初觀意耳。復有深重難除差者。至
T1911_.46.0110c26: 長者所爲合衆藥。病乃得差。即後九觀意
T1911_.46.0110c27: 也。一切衆生皆具此理而不能識。隨見
T1911_.46.0110c28: 思流沒分段海。深生悲愍。欲與非有即空
T1911_.46.0110c29: 道滅之樂。是爲有疾菩薩能以空觀調伏
T1911_.46.0111a01: 其心。心調伏故實疾除愈。以慈悲故權疾則
T1911_.46.0111a02: 生。生分段土。視分段人猶如一子。子既有
T1911_.46.0111a03: 病父母亦病。因以身疾而慰喩之。子病若
T1911_.46.0111a04: 愈父母亦愈。是名體析慰喩有疾菩薩也。
T1911_.46.0111a05: 又觀此病雖即空寂。是諸衆生不純因空
T1911_.46.0111a06: 而得度脱。當識空病種種法門。聲聞二乘
T1911_.46.0111a07: 以不識故。隨無明無知流沒變易海。不能
T1911_.46.0111a08: 分別諸病差品。是故佛法不得現前。衆生
T1911_.46.0111a09: 淨土皆不成就。爲是義故即起慈悲拔無
T1911_.46.0111a10: 知苦。與道種智分別之樂。是名有疾菩薩能
T1911_.46.0111a11: 以假觀調伏其心。心調伏故實疾除愈。以
T1911_.46.0111a12: 慈悲故權病則生。生方便土。觀方便人猶
T1911_.46.0111a13: 如一子。其子病故父母亦病。因以身疾慰
T1911_.46.0111a14: 喩其子。子無知愈父母亦愈。是名別教慰喩
T1911_.46.0111a15: 有疾菩薩。又觀此病雖即法界。而諸衆生
T1911_.46.0111a16: 不即中道。此理未顯隨無明流沒變易海。
T1911_.46.0111a17: 經云。三賢十聖住果報。即是實報因果病也。
T1911_.46.0111a18: 爲是義故而起慈悲拔無明苦。與究竟樂。
T1911_.46.0111a19: 是爲有疾菩薩用中道觀調伏其心。心調
T1911_.46.0111a20: 伏故實疾除愈。以慈悲故權病則生。生實
T1911_.46.0111a21: 報土。視變易人猶如一子。子既有病父母
T1911_.46.0111a22: 亦病。因以身疾慰喩其子。子無明愈父母
T1911_.46.0111a23: 亦愈。是名圓教慰喩有疾菩薩也。如是三
T1911_.46.0111a24: 疾一心中生。如是調伏一觀調伏。如是慈悲
T1911_.46.0111a25: 圓普慈悲。如是示現普門示現。如是慰喩一
T1911_.46.0111a26: 音演説。爲易解故如前分別。實而論之即
T1911_.46.0111a27: 不思議慈悲。唯彼淨名具如此法。三實圓除
T1911_.46.0111a28: 三權普現。彼上人者難爲酬對。國王長者實
T1911_.46.0111a29: 疾全在。不堪顧命。二乘雖除取相辭不
T1911_.46.0111b01: 堪行。菩薩乃却客塵往往致屈。唯彼文殊
T1911_.46.0111b02: 道力相隣。扣機承旨故其能也。問云。居士。
T1911_.46.0111b03: 此疾何所因起。其生久如。當云何滅。居士
T1911_.46.0111b04: 答云。今我病者從大悲起。以衆生病是故
T1911_.46.0111b05: 我病。衆生病愈是故我愈。夫衆生實疾從癡
T1911_.46.0111b06: 愛生。癡愛纔生大悲亦起。癡愛纔滅大悲亦
T1911_.46.0111b07: 滅。衆生有愈有不愈。菩薩有疾有不疾。
T1911_.46.0111b08: 若無疾者知其子愈。若有疾者化道未休。
T1911_.46.0111b09: 故方丈問疾茅城背痛。皆此義也誓願既等
T1911_.46.0111b10: 虚空。有疾亦彌法界。是名不思議慈悲也。
T1911_.46.0111b11: 慈悲力大。菩薩適發此心疾即除愈。不俟
T1911_.46.0111b12: 更修下法。法喜天台云云若發心不眞欺衆
T1911_.46.0111b13: 生要三寶。有所規求病亦不差。若能眞誠
T1911_.46.0111b14: 有大勢力。安心者。若人道場病時如上所
T1911_.46.0111b15: 説。體解發心端身正念。唯止唯觀。善巧悉
T1911_.46.0111b16: 檀調適得所。一上坐即覺清涼。或頓損或漸
T1911_.46.0111b17: 損。是名大藥。更不紛擾修餘治法也。破法
T1911_.46.0111b18: 遍者。行人病時觀病。爲因色病爲因心
T1911_.46.0111b19: 病。若色是病者。外山林等皆應是病。死人亦
T1911_.46.0111b20: 應是病。屍及山林未曾受惱。當知色非病
T1911_.46.0111b21: 也。祇由心想計有此病。今觀病心不自
T1911_.46.0111b22: 不他四句叵得。非内非外畢竟清淨。心如
T1911_.46.0111b23: 虚空誰是於病。淨名云。非地大不離地
T1911_.46.0111b24: 大。非身合身相不可得故。非心合心如
T1911_.46.0111b25: 幻故。不得病心生。不得病心無生。亦生亦
T1911_.46.0111b26: 無生。非生非無生。單複具足皆如上破陰
T1911_.46.0111b27: 入中説。識通塞者。觀於病法。句句之中識
T1911_.46.0111b28: 諦縁度。觀病觀智句句識諦縁度。了了分
T1911_.46.0111b29: 明而無疑惑。解字非字知得知失例如上
T1911_.46.0111c01: 説也。道品調適者。若觀病是四大病是不淨。
T1911_.46.0111c02: 病若離四大病即是淨。病非四大非離四
T1911_.46.0111c03: 大。病即非淨非不淨。有眞非有非眞。空假
T1911_.46.0111c04: 非空非假。枯榮非枯非榮。如是等義皆與
T1911_.46.0111c05: 身念處無二無別。如此病受非苦非樂。病
T1911_.46.0111c06: 之想行非我非無我。病心非常非無常。例
T1911_.46.0111c07: 如上義。三十七品於枕席間皆得成就。解
T1911_.46.0111c08: 苦無苦入清涼池。助道者。若修正觀未得
T1911_.46.0111c09: 差者。當借前來六種之治。正助合行尚能
T1911_.46.0111c10: 入道。何況身疾而不消除。作此觀時雖滯
T1911_.46.0111c11: 床枕深識次位。我觀病患道理宛然。如彼
T1911_.46.0111c12: 瑠璃在深潭底。我此觀智但是名字。因疾
T1911_.46.0111c13: 未除果疾是分。若似解之位。因疾少輕道心
T1911_.46.0111c14: 轉熟。果疾猶重不免衆災。若入無生法忍。
T1911_.46.0111c15: 因疾雖盡猶有果疾。我今不應非位起慢。
T1911_.46.0111c16: 言我病行均彼上人。安忍者。但勤正助。莫
T1911_.46.0111c17: 爲内外障縁阻礙休息。答正助稽留。疾成
T1911_.46.0111c18: 道廢。能安心在疾。不動不退所作辦也。
T1911_.46.0111c19: 設得病損行觀明淨。不生貪著莫起愛
T1911_.46.0111c20: 染。十法成就疾入法流。是名病患境修大
T1911_.46.0111c21: 乘觀獲無生忍得一大車。例前可知云云
T1911_.46.0111c22: ○第四觀業相境者。行人無量劫來所作善
T1911_.46.0111c23: 惡諸業。或已受報或未受報。若平平運心
T1911_.46.0111c24: 相則不現。今修止觀能動諸業。故善惡相
T1911_.46.0111c25: 現。疑者言。大乘平等何相可論。今言不爾。
T1911_.46.0111c26: 祇由平等鏡淨故諸業像現。光明云。將證
T1911_.46.0111c27: 十地相皆前現。阿含云。將證初果八十八
T1911_.46.0111c28: 頭蛇於其前死。大小兩乘相文甚多。又法華
T1911_.46.0111c29: 云。深達罪福相遍照於十方。罪福祇是善
T1911_.46.0112a01: 惡業耳。淨名云。於第一義而不動善能分
T1911_.46.0112a02: 別諸法相。故汝難非也。明業相爲四。一相
T1911_.46.0112a03: 發因縁。二正發相。三料簡。四止觀。因縁者。
T1911_.46.0112a04: 有内有外。内者。止觀研心。心漸明淨照諸
T1911_.46.0112a05: 善惡。或可以止止惡惡方欲滅。以觀觀善
T1911_.46.0112a06: 善方欲生。或可以止止惡惡因靜生。以觀
T1911_.46.0112a07: 觀善善因觀滅。無量業相出止觀中。如鏡
T1911_.46.0112a08: 被磨萬像自現。外者。諸佛慈悲常應一切。
T1911_.46.0112a09: 衆生無機不能得覩。以止觀力能感諸
T1911_.46.0112a10: 佛。示善惡禪諸業則現。如持花鬘示於
T1911_.46.0112a11: 大衆。是名内外因縁。若得此意。細判罪福
T1911_.46.0112a12: 皂白無濫。堪爲方等師調伏於他。今但研
T1911_.46.0112a13: 心止觀令業謝行成。一心取道何用曲辨
T1911_.46.0112a14: 相耶。二明業相發者。發無前後且逐語
T1911_.46.0112a15: 便先明善發。其相有六。一報果相現。二習
T1911_.46.0112a16: 因相現。三報前現習後現。四習前現報後現。
T1911_.46.0112a17: 五習報倶時現。六前後不定。諸業現時參差
T1911_.46.0112a18: 萬品。識此六意分別無謬。云何名習因習
T1911_.46.0112a19: 果。阿毘曇人云。習因是自分因。習果是依果。
T1911_.46.0112a20: 又習名習續。自分種子相生。後念心起習續
T1911_.46.0112a21: 於前。前念爲因後念爲果。此義通三性。論
T1911_.46.0112a22: 家但在善惡無記無習續也。報因報果者。
T1911_.46.0112a23: 此就異世。前習因習果皆名報因。此因牽
T1911_.46.0112a24: 來果故以報目之。名爲報因。後受五道身
T1911_.46.0112a25: 即是報果也。就今果報身上復起善惡習
T1911_.46.0112a26: 續。習因習果總望前世此習續是果。若望
T1911_.46.0112a27: 後世此習續是因。數家明報得鴿雀身是報
T1911_.46.0112a28: 果。多婬是習果。論家鴿身及多婬倶是報果。
T1911_.46.0112a29: 婬由貪起。貪是習果。又今生煩惱起名習
T1911_.46.0112b01: 因。成業即報因。後生起煩惱名習果。苦痛
T1911_.46.0112b02: 名報果。若坐禪中但見諸相此名報果相
T1911_.46.0112b03: 現。由昔因故亦得言報因。又能起因牽於
T1911_.46.0112b04: 後報互受名耳。今但判爲報果相也。若於
T1911_.46.0112b05: 坐中不見諸相。欝爾起心是發習因能牽
T1911_.46.0112b06: 來果故。亦得名習果酬昔因故。互受其
T1911_.46.0112b07: 名。今但判爲習因也。善相衆多且約六度。
T1911_.46.0112b08: 檀相發者。若於坐中忽見福田勝境三寶形
T1911_.46.0112b09: 像。聖衆大徳父母師僧。有行之人。受己供
T1911_.46.0112b10: 養。或見悲田受供養。或見兩田雖不受
T1911_.46.0112b11: 供養而皆歡喜。或不見諸田受與不受。但
T1911_.46.0112b12: 見所施具羅列布滿。或不見施物但見淨
T1911_.46.0112b13: 地。或表今生施報相。或表昔生施報相。或
T1911_.46.0112b14: 見好行檀人。來至其前稱讃檀捨。如是等
T1911_.46.0112b15: 事皆是報果發相。次都不見諸相。但心欝然
T1911_.46.0112b16: 欲行惠施恭敬供養三寶父母師僧。或悲
T1911_.46.0112b17: 傷貧苦而欲救濟。或於檀施法門通達偏
T1911_.46.0112b18: 自明了。如是等心皆是習因發相。或先起此
T1911_.46.0112b19: 心却見報相。或先見報相却發此心。或倶
T1911_.46.0112b20: 發或不定發。可以意知。戒相發時亦有六
T1911_.46.0112b21: 意。若見十師衣鉢壇場羯磨歡喜愛念。或
T1911_.46.0112b22: 雖不見此相。而見自身衣裳淨潔威儀蓋
T1911_.46.0112b23: 衆。又見常持戒人面目光澤。擧動安詳來
T1911_.46.0112b24: 稱讃戒。如是等相皆是持戒報果發也。或時
T1911_.46.0112b25: 皆不見此相欝然持戒心生。自言戒淨篇聚
T1911_.46.0112b26: 不足可持。或欲匡正諸破戒者皆令如法。
T1911_.46.0112b27: 自解律文精通戒部。是爲習因發相。或先
T1911_.46.0112b28: 後倶雜可以意知。忍相發者。或見能忍人。
T1911_.46.0112b29: 或見身行忍事。或自見其身端正淨潔手脚
T1911_.46.0112c01: 嚴整。世所希有。或見端正忍人來稱讃忍。
T1911_.46.0112c02: 是忍報果相。或直發忍心。又解忍法門。是
T1911_.46.0112c03: 名忍習因發相。前後倶雜可以意知。精進
T1911_.46.0112c04: 相者。或見精進人。或見己精進事。見身多
T1911_.46.0112c05: 氣力盛壯英雄。或見常行精進人晝夜無
T1911_.46.0112c06: 廢稱讃精進。是進報果相。或不見相但發
T1911_.46.0112c07: 精進心。初中後夜不自惜身。或通達精進
T1911_.46.0112c08: 法門。是名精進習因相。前後倶雜可以意
T1911_.46.0112c09: 知。禪相者後境中廣説。智慧相者菩薩境中
T1911_.46.0112c10: 當廣説。六度習報既有六種。一切善法亦如
T1911_.46.0112c11: 是。若細尋此法。逾久逾明。不煩多説亦不
T1911_.46.0112c12: 得多説。面受口決隨意廣論。諸方等師相
T1911_.46.0112c13: 傳云。負三寶物其相現時決應須償。南岳
T1911_.46.0112c14: 師云。若自有物償者善。若自無物欲廢行
T1911_.46.0112c15: 法四方馳求。此有二義。衆生昔罪何量。負
T1911_.46.0112c16: 貸三寶非止一條。如羅漢先直取道未遑
T1911_.46.0112c17: 償業。故名觝責。行者若廢道場而行乞
T1911_.46.0112c18: 匈。紛動數年豈非魔事。今且未償。但決志
T1911_.46.0112c19: 修行諸佛實法展我成立。成者。待破煩惱
T1911_.46.0112c20: 入無生忍。於法身地廣供養一切三寶。還
T1911_.46.0112c21: 入生死以償衆生。菩薩彌時不名觝責。立
T1911_.46.0112c22: 者。待功夫著滿名行竪立。果報自至時當
T1911_.46.0112c23: 償三寶。非是觝負不作償心。小乞申延
T1911_.46.0112c24: 期於展立耳。此豈非好事。若廢行法出於
T1911_.46.0112c25: 道場。此決須償。不得讀誦聽學營私衆務。
T1911_.46.0112c26: 決應方便求財償之。此釋與優婆塞戒經
T1911_.46.0112c27: 同。經云。若負三寶物人正事修道。欲求須
T1911_.46.0112c28: 陀洹乃至阿羅漢者。則不須償也。不學道
T1911_.46.0112c29: 應急償也。阿羅漢人若用佛物此則無罪。
T1911_.46.0113a01: 次明惡相者。諸惡甚多且約六蔽。於一一
T1911_.46.0113a02: 蔽皆有六意。慳蔽相者。若見三寶師僧父
T1911_.46.0113a03: 母。或形容憔悴或裸袒。或衣裳藍縷。或飢
T1911_.46.0113a04: 餓惙然。寺宇空荒。或見一切物皆被守護封
T1911_.46.0113a05: 緘閉塞。與前爲異。前人對物歡喜。今見乞
T1911_.46.0113a06: 人對物瞋詬。前物表施具今物表慳具。或
T1911_.46.0113a07: 見慳人來至其前。是名慳蔽報果發相。具
T1911_.46.0113a08: 有六種。例前可知云云。破戒相者。若見三
T1911_.46.0113a09: 寶形像師僧尊長及以父母。頭首斷絶地陷
T1911_.46.0113a10: 不勝。或身體破裂鞭打苦惱。或見身首
T1911_.46.0113a11: 異處寺舍零落。或見父母詬罵三寶呵責。
T1911_.46.0113a12: 或見喜殺屠兒來住其前。又惡禽毒蟲縁
T1911_.46.0113a13: 其身首。皆是瞋蔽報相也。亦有六意例前云
T1911_.46.0113a14: 云。若見不淨屎尿死屍臭物當道。深水横路
T1911_.46.0113a15: 行不得前。或見交昔婬人。又示不淨相穢
T1911_.46.0113a16: 惡可恥。或見己身身體臭處。或見多婬人
T1911_.46.0113a17: 來説放逸事。或見禽獸人等交。此皆是婬
T1911_.46.0113a18: 罪報相。亦有六意云云若見一生所盜物
T1911_.46.0113a19: 處。所盜物主來瞋詬縛切此物。或見好盜
T1911_.46.0113a20: 人來勸説盜事。皆是盜相果報也。六意
T1911_.46.0113a21: 例前云云。若見父母師僧及外人。諍計瞋毒
T1911_.46.0113a22: 種種間構誹謗於己或見多口過人來。即
T1911_.46.0113a23: 是口四過報果相。六種云云。或見醉人吐臥
T1911_.46.0113a24: 狼藉。或見己身沈昏等。皆是飮酒報果相。亦
T1911_.46.0113a25: 六意。是等皆是破戒蔽報果相也。餘四蔽
T1911_.46.0113a26: 例此可知。故不委記云云。復次内心苦痛是
T1911_.46.0113a27: 殺習。内心沈重是盜習。内心煩躁是婬習。倶
T1911_.46.0113a28: 有是等分習。三料簡善惡相現爲障不同或
T1911_.46.0113a29: 非障而障。障而非障。障非障倶障。障非障
T1911_.46.0113b01: 倶不障。非障而障者。若人先發善相當時
T1911_.46.0113b02: 歡喜。後起愛慢輕忽於他。恃此證相作貢
T1911_.46.0113b03: 高本。漸染名利過患轉生。心退法壞捨戒
T1911_.46.0113b04: 還俗。無惡不造。豈非初因不障之善。後
T1911_.46.0113b05: 致大障之惡耶。障而非障者。如先發惡相
T1911_.46.0113b06: 慚愧怖畏。勤懺此惡。斷相續心永不起罪。
T1911_.46.0113b07: 勤行衆善至＊辦大事。豈非初因於障後
T1911_.46.0113b08: 致不障耶。倶障倶不障例可知云云。若非障
T1911_.46.0113b09: 而障者。此是善將滅而相現。此善滅表惡
T1911_.46.0113b10: 生。若障非障者。此是惡將滅而相現。此惡
T1911_.46.0113b11: 表善生。若障不障倶不障者。此相表善不
T1911_.46.0113b12: 滅惡不生。若障不障倶障者。此表惡不滅
T1911_.46.0113b13: 善不生。此約初善爲語。謂善不障惡爲障
T1911_.46.0113b14: 如上分別。若約眞諦爲言者。上諸善惡悉
T1911_.46.0113b15: 皆是障。故淨業障經云。一切惡障一切善障。
T1911_.46.0113b16: 若約假爲語。眞諦善惡倶皆是障。若約中
T1911_.46.0113b17: 爲語。假上善惡倶皆是障。故障不可盡。復
T1911_.46.0113b18: 次善惡習因心起。是則易知。善惡報果相
T1911_.46.0113b19: 起。是則難知。若善報相扶善習因心起。或
T1911_.46.0113b20: 前或後現者。多是性善相。孤然起者。多是
T1911_.46.0113b21: 無作善相。惡報果相扶惡習因心起。或前或
T1911_.46.0113b22: 後多是性惡。不扶習起。多是違無作惡。復
T1911_.46.0113b23: 次善惡報果孤然起者。雖以無作往判理
T1911_.46.0113b24: 復難明。多好雜魔。若欲分別。須細意撿挍。
T1911_.46.0113b25: 用空明善惡等十法往驗。若過不及則是魔
T1911_.46.0113b26: 相。異此乃是無作也。又三相往驗。所謂久久
T1911_.46.0113b27: 住數數來。又壞禪心。此三是魔相也。無此
T1911_.46.0113b28: 三是無作。復次諸惡相現時。初現瞋怒。再來
T1911_.46.0113b29: 平平。三現歡喜。或人諫曉。或人驅逐。當知皆
T1911_.46.0113c01: 是惡欲滅相也。夫發心眞正慧解分明。善識
T1911_.46.0113c02: 諸相一一無謬。不爲諸障所惑。打心入
T1911_.46.0113c03: 理更増其明。行有餘力分別業門。雖通
T1911_.46.0113c04: 達自在。兼以化他。若分別業相不能縷碎。
T1911_.46.0113c05: 但總知是障無所取著。直打心觀理業不
T1911_.46.0113c06: 能礙。若本無解心又發意邪僻。見此相已
T1911_.46.0113c07: 而生愛著。魔得其便入示吉凶。更相因倚
T1911_.46.0113c08: 貿易財食死墮鬼道。此非鬼禪更謂誰耶。
T1911_.46.0113c09: 若自正正他。須得其意親自行證。又師氏
T1911_.46.0113c10: 口決。方可彰言。莫輒媒衒。妄作寒熱。禍則
T1911_.46.0113c11: 大矣。深囑深囑。後生愼之。問。道場神護怨
T1911_.46.0113c12: 責那得擾動。答。實爾。如世遊軍虞候。但覘
T1911_.46.0113c13: 非防惡。責主切物所不能遮。業來責報準
T1911_.46.0113c14: 此可解。復次諸業名教體相具如毘曇成實
T1911_.46.0113c15: 論。若作觀破業具如中論。彼二家者互有
T1911_.46.0113c16: 長短。今意異彼。但明善惡不濫於事即足。
T1911_.46.0113c17: 若廣分別妨於正道。若直破而已。全不識
T1911_.46.0113c18: 道品正助調停。方法未具。今之止觀明業
T1911_.46.0113c19: 相不足。觀法有餘。四修止觀者。即爲十意。
T1911_.46.0113c20: 云何思議業境。若業能招三惡道報有上中
T1911_.46.0113c21: 下。若業能招三善道報謂上中下。不動業
T1911_.46.0113c22: 招色無色報。如是等業招於色心。還迷色
T1911_.46.0113c23: 心起四顛倒。生死不絶良由於此。今觀業
T1911_.46.0113c24: 無業倒惑不生。以至漏盡。是名聲聞觀業
T1911_.46.0113c25: 也。若觀業由無明無明故業。業故名色乃
T1911_.46.0113c26: 至老死。若知無明不起取有。無明滅故諸
T1911_.46.0113c27: 行滅。是縁覺觀業。若觀業行幻化。幻化即
T1911_.46.0113c28: 空空即涅槃。是名通教觀業。若觀業如大
T1911_.46.0113c29: 地能生種種芽。十法界法皆從業起。是名
T1911_.46.0114a01: 別教觀業。悉是思議境非今所用也。不思議
T1911_.46.0114a02: 境者。如經云深達罪福相者。罪即三惡福
T1911_.46.0114a03: 即三善。但解三惡業相。不達人天三善業
T1911_.46.0114a04: 相。則非深達。達惡達善乃爲深達。若達善
T1911_.46.0114a05: 惡業相但是善惡。不名深達。又善惡倶是
T1911_.46.0114a06: 惡。離善離惡皆是善。是爲深達。又達人天
T1911_.46.0114a07: 善惡是生死邊。達二乘離善離惡涅槃空
T1911_.46.0114a08: 邊。但是二邊不名深達。又二邊皆是惡。亦
T1911_.46.0114a09: 不名深達。別教菩薩能達二邊之淺漸漸
T1911_.46.0114a10: 深達。故名深達。又別教漸深亦非深達。圓
T1911_.46.0114a11: 教即於淺業達於深業。方乃得名深達罪
T1911_.46.0114a12: 福相。遍照於十方。如是深達實不曲辨於
T1911_.46.0114a13: 三界。亦不徑侹而入空。即此意也。觀一念
T1911_.46.0114a14: 起即具十界名十方。十方是依報。十界是
T1911_.46.0114a15: 正報。若無依報亦無正報。既有正報即有
T1911_.46.0114a16: 性相本末等百法。亦名百方。如是等法即一
T1911_.46.0114a17: 念業。故名一業一切業。華嚴云。佛子。心性
T1911_.46.0114a18: 是一云何能生種種諸業。答云。譬如大地
T1911_.46.0114a19: 一能生種種芽。地若得雨。毒藥衆芽一時
T1911_.46.0114a20: 沸發。今法性地得行道雨。善惡業芽一念競
T1911_.46.0114a21: 起。業名法界諸法之都。故稱不思議境。既
T1911_.46.0114a22: 深達業境善惡共都。即起慈悲。罪福之理
T1911_.46.0114a23: 非違非順。違之成罪。順之成福。如世諦
T1911_.46.0114a24: 名色及諸質礙。亦非違非順。若盜之成罪
T1911_.46.0114a25: 則有三途惡業。若捨之成福即有三善道
T1911_.46.0114a26: 業。菩薩深達如此非違非順。於違起悲
T1911_.46.0114a27: 於順起慈。即空眞諦無言。説道亦非違非
T1911_.46.0114a28: 順。違之則成六道有漏之業。順之則成三
T1911_.46.0114a29: 乘無漏之業。菩薩深達即空非違非順。於違
T1911_.46.0114b01: 起悲於順起慈。也中道之諦亦非違非順
T1911_.46.0114b02: 違之則有漏無漏二邊之業。順之則有非
T1911_.46.0114b03: 漏非無漏中道之業。法華云。久修業所得。
T1911_.46.0114b04: 即此業也。菩薩深達中道實相非違非順。
T1911_.46.0114b05: 於違起悲於順起慈。若深達者。祇是一念
T1911_.46.0114b06: 心非違非順無三差別。亦是一念慈悲非前
T1911_.46.0114b07: 非後。故名眞正菩提心也。安心業空則善
T1911_.46.0114b08: 順而惡息。惡息故名止。善順故名觀。安心
T1911_.46.0114b09: 業假惡息善順。安心業中惡息善順。順故
T1911_.46.0114b10: 名觀息故名止。是名觀業善巧安心。破法
T1911_.46.0114b11: 遍者。若阿毘曇云。業謝入過去。得繩繋屬
T1911_.46.0114b12: 行人。未來受報。成實云。業從現在入未來。
T1911_.46.0114b13: 未來受報。今觀此業。業若過去。過去已謝故
T1911_.46.0114b14: 云何有業。業若未來。未來未有云何有業。
T1911_.46.0114b15: 業若現在。現在念念不住。念若已去即屬過
T1911_.46.0114b16: 去。念若未至即屬未來。即起即滅何者現
T1911_.46.0114b17: 在。若言去時有業名現在者。去時是業。去
T1911_.46.0114b18: 者是業。爲當去時去。去者去。現在既無。業
T1911_.46.0114b19: 亦叵得。三世推檢横竪搜求。善惡諸業倶不
T1911_.46.0114b20: 可得。畢竟清淨。而言善惡業者但以世間
T1911_.46.0114b21: 文字假名分別。不可聞名而謂爲實所以
T1911_.46.0114b22: 者何。本求理實不求虚名。虚名無性雖強
T1911_.46.0114b23: 分別如指虚空。業無作受三諦倶寂。故名
T1911_.46.0114b24: 破法遍也。識通塞者。於業非業。亦業亦非
T1911_.46.0114b25: 業。非業非非業。句句之中。明識苦集。一一
T1911_.46.0114b26: 心内了知道滅。審的成就終不蟲字。故言
T1911_.46.0114b27: 識通塞也。道品調適者。成論人云。意業單起
T1911_.46.0114b28: 未得成業。意得實法想得假名。行則同
T1911_.46.0114b29: 縁。是時意業得成。是則有三念處也。就身
T1911_.46.0114c01: 口兩業是色。名身念處。毘曇人云。心數心
T1911_.46.0114c02: 王同時而起。王即心念處。受數即受念處。想
T1911_.46.0114c03: 及餘數皆行陰。即法念處。王數依色而起。即
T1911_.46.0114c04: 身念處。若一時異時皆有四念也。今觀此
T1911_.46.0114c05: 業具十法界五陰。即是具一切四念處。一
T1911_.46.0114c06: 切業同類之色。是身念處。此身非淨非不
T1911_.46.0114c07: 淨。同類四陰。是三念處。此三非苦非樂非
T1911_.46.0114c08: 我非無我非常非無常。即是非榮非枯雙
T1911_.46.0114c09: 樹涅槃。乃至三解脱。是名道品也。助道對
T1911_.46.0114c10: 治者。當念應佛三十二相等。念報佛無量
T1911_.46.0114c11: 功徳。共破習因惡業。念法門佛破習因。念
T1911_.46.0114c12: 三十二相。破報果云云念法門佛助破報
T1911_.46.0114c13: 果惡業。念佛力故惡業障轉則入涅槃門也。
T1911_.46.0114c14: 如是觀時不叨上聖。又當安忍内外諸障
T1911_.46.0114c15: 令得無礙。若發似道未是眞解。勿生法
T1911_.46.0114c16: 愛。法愛不起則任運無滯。自然流入清涼
T1911_.46.0114c17: 之地。是大乘十觀。得無量無漏清淨果報。
T1911_.46.0114c18: 獲得無上報獲得自在業。深達罪福究竟
T1911_.46.0114c19: 無染故名清淨。即是法身。反本還源智照
T1911_.46.0114c20: 圓極。故名無上。即是報身。垂形九道普門
T1911_.46.0114c21: 示現。故名自在。即是應身。如是三身即是
T1911_.46.0114c22: 大乘高廣直至道場。餘如上説云云○第五
T1911_.46.0114c23: 觀魔事境者。行人修四三昧。惡將謝善欲
T1911_.46.0114c24: 生。魔恐迴出其境。又當化度於他。失我
T1911_.46.0114c25: 民屬空我宮殿。又慮其得大神力大智慧
T1911_.46.0114c26: 力。復當與我興大戰諍。調伏控制觸惱於
T1911_.46.0114c27: 我。遽其未成壞彼善根。故有魔事也。行者
T1911_.46.0114c28: 道弱未動波旬。一切鬼神屬六天管。當界
T1911_.46.0114c29: 防戍正應動此耳。經云。魔事魔罪不説者。
T1911_.46.0115a01: 是菩薩惡知識。若達邪正懷抱淡然。知魔
T1911_.46.0115a02: 界如佛界如。一如無二如平等一相。不以
T1911_.46.0115a03: 魔爲戚佛爲欣。安之實際。若能如是邪不
T1911_.46.0115a04: 干正。惱亂設起魔來甚善也。今明魔爲五。
T1911_.46.0115a05: 一分別同異。二明發相。三明妨損。四明治
T1911_.46.0115a06: 法。五修止觀。同異者。陰魔已屬陰界入境。
T1911_.46.0115a07: 煩惱魔已屬煩惱境。死魔病是死因。已屬病
T1911_.46.0115a08: 患境。今正明天子魔也。然四倒與四魔異
T1911_.46.0115a09: 者。四倒祇是煩惱魔煩惱魔故即有陰入魔。
T1911_.46.0115a10: 陰入魔故即有死魔。既未出三界即屬天
T1911_.46.0115a11: 子魔。若界外同異者。破界内四倒分段諸魔
T1911_.46.0115a12: 悉過。唯有無常等四倒。此是界外煩惱魔。煩
T1911_.46.0115a13: 惱魔故即有無等等色。即界外陰魔。陰魔即
T1911_.46.0115a14: 有死。三賢十聖住果報。乃至等覺三魔已
T1911_.46.0115a15: 過。唯有一分死魔在。是爲界外三魔無第
T1911_.46.0115a16: 六天魔。但赤色三昧未究竟名天子魔。若
T1911_.46.0115a17: 妙覺理圓無明已盡。故無煩惱。不住果報
T1911_.46.0115a18: 故亦無死。赤色三昧滿。乃是究竟魔事。若
T1911_.46.0115a19: 華嚴明十魔。亦何得出此意耶。二明魔發
T1911_.46.0115a20: 相者。通是管屬皆稱爲魔。細尋枝異不出
T1911_.46.0115a21: 三種。一者&T013876;惕鬼。二時媚鬼。三魔羅鬼。三種
T1911_.46.0115a22: 發相各各不同。&T013876;惕發者。若人坐時或縁頭
T1911_.46.0115a23: 面或縁人身體。墮而復上翻覆不已雖無
T1911_.46.0115a24: 苦痛而屑屑難耐。或鑚人耳眼鼻或抱持
T1911_.46.0115a25: 撃攊。似如有物捉不可得。驅已復來。啾㗫
T1911_.46.0115a26: 作聲鬧人耳。此鬼面似琵琶四目兩口云云。
T1911_.46.0115a27: 二時媚發者。大集明。十二獸在寶山中修
T1911_.46.0115a28: 法縁慈。此是精媚之主。權應者未必爲惱。
T1911_.46.0115a29: 實者能亂行人。若邪想坐禪多著時媚。或
T1911_.46.0115b01: 作少男少女老男老女禽獸之像。殊形異貎
T1911_.46.0115b02: 種種不同。或娯樂人。或教詔人。今欲分別
T1911_.46.0115b03: 時獸者。當察十二時何時數來。隨其時
T1911_.46.0115b04: 來即此獸也若寅是虎乃至丑是牛。又一時
T1911_.46.0115b05: 爲三。十二時即有三十六獸。寅有三。初是
T1911_.46.0115b06: 貍。次是豹。次是虎。卯有三。狐兎貉。辰有三。
T1911_.46.0115b07: 龍蛟魚。此九屬東方木也。九物依孟仲季
T1911_.46.0115b08: 傳作前後。已有三。蝉鯉蛇。午有三。鹿馬
T1911_.46.0115b09: 獐。未有三。羊雁鷹。此九屬南方火也。申有
T1911_.46.0115b10: 三。狖猿猴。酉有三。烏雞雉戌有三狗狼豺。
T1911_.46.0115b11: 此九屬西方金也。亥有三。豕貐猪。子有三。
T1911_.46.0115b12: 猫鼠伏翼。丑有三。牛蟹鼈。此九屬北方水
T1911_.46.0115b13: 也。中央土王四季。若四方行用即是用土也。
T1911_.46.0115b14: 即是魚鷹豺鼈。三轉即有三十六。更於一
T1911_.46.0115b15: 中開三。即有一百八時獸。深得此意依時
T1911_.46.0115b16: 喚名。媚當消去。若受著稍久。令人猖狂恍
T1911_.46.0115b17: 惚妄説吉凶不避水火云云。次明魔羅者。
T1911_.46.0115b18: 爲破二善増二惡故。喜從五根作強軟
T1911_.46.0115b19: 來破。大論云。魔名花箭。亦名五箭。各射五
T1911_.46.0115b20: 根共壞於意。五根各一刹那。刹那若轉即
T1911_.46.0115b21: 屬意根。意根若壞五根豈存。眼見可愛色
T1911_.46.0115b22: 名花箭。是軟賊。見可畏色名毒箭。是強賊。
T1911_.46.0115b23: 見平平色不強不軟賊。餘四根亦如是。合
T1911_.46.0115b24: 十八箭。亦名十八受。以是義故。不應受
T1911_.46.0115b25: 著。著則成病病則難治。永妨禪定死墮魔
T1911_.46.0115b26: 道。復次魔内射不入。當外扇檀越師僧同
T1911_.46.0115b27: 學弟子。放十八箭。昔諸比丘得魔内惱。又
T1911_.46.0115b28: 得檀越譽毀強軟不捷。魔即哭去。行者善
T1911_.46.0115b29: 覺師徒檀越。或法主異語徒衆即瞋。徒衆怨
T1911_.46.0115c01: 言法主則怪。如是因縁廣説如大品。又魔善
T1911_.46.0115c02: 巧初令乖善起惡。若不隨者即純令墮善。
T1911_.46.0115c03: 起塔造寺使散妨定。若不隨者令墮二
T1911_.46.0115c04: 乘。魔實不解二乘。但行當之使不入大
T1911_.46.0115c05: 耳。如童蒙人初被行當捨大乘習小。功
T1911_.46.0115c06: 夫已多後悔無益。能行當者實不解大小。
T1911_.46.0115c07: 又化人入無方便空。謂無佛無衆生。墮偏
T1911_.46.0115c08: 空裏。或偏假裏。種種蹊徑令不入圓。阿難
T1911_.46.0115c09: 笈多學阿鞞跋者。皆爲魔所惱。何況初心
T1911_.46.0115c10: 寧免自他三十六箭。若知魔佛皆入實際。
T1911_.46.0115c11: 則無怖畏。大經云。爲聲聞人説有調魔。
T1911_.46.0115c12: 爲大乘者不説調魔。一心入理誰論強軟
T1911_.46.0115c13: 耶。三明妨亂者。但強軟等箭。初射五根有
T1911_.46.0115c14: 三過患。一令人病。二失觀心。三得邪法。病
T1911_.46.0115c15: 有種種相。從眼入者病肝。餘根可知。身遭
T1911_.46.0115c16: 病苦心則迷荒。喪禪致死。失觀心者。本
T1911_.46.0115c17: 所修觀善法安隱。從五根見聞已後。心地
T1911_.46.0115c18: 昏忽無復次序。邪法者。當約十種正法簡
T1911_.46.0115c19: 出邪相。有者。色從眼入見山河星辰日月
T1911_.46.0115c20: 居宮。亦見幽中種種相貎指點方面。是有
T1911_.46.0115c21: 太過。無者。色從眼入。便謂諸法猶如斷空。
T1911_.46.0115c22: 説灰無法甚可怖畏。是無太過。明者。色入
T1911_.46.0115c23: 已豁豁常明如日月照。闇者。昏闇漆黒鏗然
T1911_.46.0115c24: 不曉。定者。色入已心如木石塊然直住。亂
T1911_.46.0115c25: 者。色入已狡擲攀縁。愚者。色入已闇短鄙拙
T1911_.46.0115c26: 脱裸無恥。智者。色入已聰黠捷疾。悲者。色
T1911_.46.0115c27: 入已憂惱泣涙。喜者。色入已歌逸恒歡苦者。
T1911_.46.0115c28: 百節疼痛如被火炙。樂者。身體暢醉如五欲
T1911_.46.0115c29: 樂。禍者。自恒招禍。亦爲他作禍亦知他禍
T1911_.46.0116a01: 祟。福者。恒自招福亦能爲他作福惡者。無
T1911_.46.0116a02: 惡不造。又令他作惡。善者。自行檀等亦
T1911_.46.0116a03: 令他行檀。憎者。不耐見人遠他獨住。愛
T1911_.46.0116a04: 者。戀重纒著。強者。其心剛強出入不得自
T1911_.46.0116a05: 在。猶如瓦石難可迴變不順善道。軟者。
T1911_.46.0116a06: 心志軟弱易可敗壞。猶若軟泥不堪爲器。
T1911_.46.0116a07: 以是等若過若不及悉名邪相。一根有三
T1911_.46.0116a08: 受。一受有二十邪法。三受合六十邪法。歴
T1911_.46.0116a09: 五根合三百邪法。雖九十五種種種異邪。而
T1911_.46.0116a10: 其初入必因五根。細尋三百必與彼相應也。
T1911_.46.0116a11: 夫&T013876;惕多令禪觀喪失。時媚多令人得邪
T1911_.46.0116a12: 法。魔羅備此二損也。四明治法。若治&T013876;惕
T1911_.46.0116a13: 者。須知拘那含佛末法比丘好惱亂衆僧。僧
T1911_.46.0116a14: 擯驅之即生惡誓。常惱坐禪人。此是源祖
T1911_.46.0116a15: 之鬼。報或已謝而同業生者。亦能惱亂。今呵
T1911_.46.0116a16: 其宗祖聞即羞去。呵云。我識汝名字。汝是
T1911_.46.0116a17: &T013876;惕惡夜叉。拘那含佛時。破戒偸臘吉支
T1911_.46.0116a18: 貪食嗅香。我今持戒不畏於汝。如是呵已
T1911_.46.0116a19: 即應去。若其不去當密誦戒序及戒。戒神
T1911_.46.0116a20: 還守破戒鬼去。治時媚鬼者。須善識十二
T1911_.46.0116a21: 時三十六時獸。知時唱名媚即去也。隱士頭
T1911_.46.0116a22: 陀人多畜方鏡挂之座後。媚不能變鏡中
T1911_.46.0116a23: 色像。覽鏡識之可以自遣。此則内外兩治
T1911_.46.0116a24: 也。治魔羅有三。一初覺呵。如守門人遮惡
T1911_.46.0116a25: 不進。如佛告比丘。一切他物不受。不受之
T1911_.46.0116a26: 術能治一切自他魔事。二若已受入當從頭
T1911_.46.0116a27: 至足。一一諦觀。求魔叵得又求心叵得。
T1911_.46.0116a28: 魔從何來欲惱何等。如惡人入舍處處照
T1911_.46.0116a29: 檢不令得住。三觀若不去強心抵捍。以死
T1911_.46.0116b01: 爲期不共爾住。善巧迴轉如是三治不須
T1911_.46.0116b02: 多説。五止觀者。例爲十法。思議境者。若
T1911_.46.0116b03: 魔事起隨順魔行。作諸惡業成三途法。若
T1911_.46.0116b04: 隨魔起善所謂他屬而行布施。雖生善道
T1911_.46.0116b05: 世世相染。或時附著倚託言語。若捨身命即
T1911_.46.0116b06: 受彼報。設欲修道遮障萬端。經云。有菩薩
T1911_.46.0116b07: 有魔無魔。即此意也。是爲三善法界。魔又
T1911_.46.0116b08: 化令自入涅槃。衆生何預汝事。唐受辛苦
T1911_.46.0116b09: 不如取證是名二乘法界。魔又令人紆迴
T1911_.46.0116b10: 拙度不速入菩提道。如是淺深歴別。皆是
T1911_.46.0116b11: 思議境也。若即此魔事具十界百法。在一
T1911_.46.0116b12: 念中。一切法趣魔。如一夢法具一切事。一
T1911_.46.0116b13: 魔一切魔一切魔一魔。非一非一切。亦是一
T1911_.46.0116b14: 魔一切魔。一佛一切佛。不出佛界即是魔
T1911_.46.0116b15: 界。不二不別。如此觀者降魔是道場。上根
T1911_.46.0116b16: 利智治魔顯理以魔爲侍。於魔不怖如薪
T1911_.46.0116b17: 益火。縁修不能寂照。持世不覺魔謀。謂
T1911_.46.0116b18: 言善來。眞修寂照。不待觀而後鑑。即知是
T1911_.46.0116b19: 魔非帝釋也。別教不耐非法。故云非我所
T1911_.46.0116b20: 宜。圓教安之實際。故言如我應受。不畏
T1911_.46.0116b21: 非人於生死有勇。是名不思議境也。魔界
T1911_.46.0116b22: 即佛界而衆生不知。迷於佛界横起魔界。
T1911_.46.0116b23: 於菩提中而生煩惱。是故起悲。欲令衆生
T1911_.46.0116b24: 於魔界即佛界。於煩惱即菩提是故起慈。
T1911_.46.0116b25: 慈無量佛悲無量魔。無量慈悲即無縁一大
T1911_.46.0116b26: 慈悲也。欲滿此願顯此理。應降魔作道
T1911_.46.0116b27: 場。八十億衆不能動心名止。達魔界即佛
T1911_.46.0116b28: 界名觀。但以四悉止觀安心。隨魔事起
T1911_.46.0116b29: 即以四句破之。横竪單複破悉無滯。三藏
T1911_.46.0116c01: 初伏四魔坐道場。破煩惱魔得菩提道。又
T1911_.46.0116c02: 得法性身破陰入魔。此兩共破死魔。道樹
T1911_.46.0116c03: 下得不動三昧。變三玉女破八十億兵。冠
T1911_.46.0116c04: 蓋劍各墮者是破天子魔。通教初得無生忍。
T1911_.46.0116c05: 至六地得菩提道如前。八地道觀雙流是
T1911_.46.0116c06: 不動三昧。破天子魔。兩處聲聞止破三魔。
T1911_.46.0116c07: 笈多恒爲所惱。後得神通伏而非破云云別
T1911_.46.0116c08: 教十住已破界内四魔。登地分得菩提道
T1911_.46.0116c09: 破煩惱魔。分得法身破陰魔。分得赤色三
T1911_.46.0116c10: 昧破天子魔。若瓔珞云。等覺三魔已盡唯一
T1911_.46.0116c11: 分死魔在。三不應前盡一不應獨餘。此乃
T1911_.46.0116c12: 別教方便説耳。圓教初住倶破八魔。得菩提
T1911_.46.0116c13: 道破煩惱魔云云。乃至妙覺八魔究竟永盡。
T1911_.46.0116c14: 雖初住破非初住破。雖後覺破非後覺破。
T1911_.46.0116c15: 而不離初住後覺。是爲破法遍也。於上一
T1911_.46.0116c16: 一破魔法中。皆識苦集無明蔽度知字非
T1911_.46.0116c17: 字。道品者。魔界具一切色。色即是空色即不
T1911_.46.0116c18: 淨色即是假。此名爲淨。色即是中非淨非
T1911_.46.0116c19: 不淨。餘四陰亦如是。是名一念處一切念
T1911_.46.0116c20: 處。乃至三解脱門。門若未開必由事障。久
T1911_.46.0116c21: 遠劫來爲魔所使。起於魔檀爲有報故。
T1911_.46.0116c22: 持於魔戒要利養故。行於魔忍爲畏他
T1911_.46.0116c23: 故。習魔精進求名聞故。得於魔禪昧於
T1911_.46.0116c24: 鬼法。樂於魔慧分別見網。如是六法雖名
T1911_.46.0116c25: 爲善其實是魔。由此邪蔽蔽三脱門。今用
T1911_.46.0116c26: 正度對治六蔽。蔽去度成如油多明盛。若
T1911_.46.0116c27: 雜煩惱當用前四分觀助治。雜業借念二
T1911_.46.0116c28: 佛助治。若小乘伏道遍名爲聞慧。乃至圓教
T1911_.46.0116c29: 五品是聞慧位。此尚未成豈可濫眞起増上
T1911_.46.0117a01: 慢。若欲入眞。當一心安忍勿更爲魔之所
T1911_.46.0117a02: 動亂。窮微觀照強心呵抵。若入似位得法
T1911_.46.0117a03: 賞賜。勿生高心愛心。譬如大勳黜爲小
T1911_.46.0117a04: 縣。或失祿或失命。若起法愛是犯罪。但
T1911_.46.0117a05: 發似解如小縣失似解如失祿。墮二乘
T1911_.46.0117a06: 地如失命。大乘家業宗社滅故。若無法愛
T1911_.46.0117a07: 從相似入眞實。調魔爲侍直至道場。復次
T1911_.46.0117a08: 退慧如失勳。退定如失祿。倶退如失命。
T1911_.46.0117a09: 復次通用一意爲觀者。行人根鈍先解通
T1911_.46.0117a10: 意度曲入別。中論品品別意而倶會無生。
T1911_.46.0117a11: 通別互擧得意相成也。問。魔動竟好法後起。
T1911_.46.0117a12: 爲是法爾寒過春來耶。答。未必併然。自有
T1911_.46.0117a13: 過難好法亦不發。魔是惡縁所感。善是心
T1911_.46.0117a14: 力所致。釋論云。釋迦往昔在惡世。世無佛。
T1911_.46.0117a15: 求法精進了不能得。魔變化作婆羅門詭
T1911_.46.0117a16: 言。有佛一偈。汝能皮爲紙骨爲筆血爲墨
T1911_.46.0117a17: 當以與汝。菩薩樂法。即自剥皮曝令乾
T1911_.46.0117a18: 擬書偈。魔即隱去。佛知其心從下方涌
T1911_.46.0117a19: 出。爲説深經得無生忍。可以爲證云云
T1911_.46.0117a20: 摩訶止觀卷第八下
T1911_.46.0117a21:
T1911_.46.0117a22:
T1911_.46.0117a23:
T1911_.46.0117a24: 摩訶止觀卷第九上
T1911_.46.0117a25: 　隋天台智者大師説
T1911_.46.0117a26: 門人灌頂記　
T1911_.46.0117a27: 第六觀禪定境者。夫長病遠行是禪定障。立
T1911_.46.0117a28: 世阿毘曇云。多諫諍多營事亦是禪定障。
T1911_.46.0117a29: 復有多讀誦亦是禪定障。文殊問菩提經云。
T1911_.46.0117b01: 禪定有三十六垢。垢即是障。上諸境得入
T1911_.46.0117b02: 到清涼池。入流竟則不須觀禪境。若魔事
T1911_.46.0117b03: 雖過而眞明未發。雖無別修以通修故。
T1911_.46.0117b04: 發過去習諸禪紛現。當置魔事觀於諸禪。
T1911_.46.0117b05: 所以者何。禪樂美妙喜生耽味垢膩日増。
T1911_.46.0117b06: 若謂是道墮増上慢。若呵棄者全失方便。
T1911_.46.0117b07: 如此等過不可具記。雖免魔害更爲定縛。
T1911_.46.0117b08: 如避火墮水無益三昧。爲是義故須觀
T1911_.46.0117b09: 禪境。但禪支諸定助道有力。大小乘經皆共
T1911_.46.0117b10: 稱美。若四禪八定毘曇成實明之委細。自性
T1911_.46.0117b11: 九禪地持十地甚爲分明。今亦略示其發相。
T1911_.46.0117b12: 粗爲四意。一明開合。二發因縁。三明發相。
T1911_.46.0117b13: 四修止觀。初明開合者。禪門無量且約十
T1911_.46.0117b14: 門。一根本四禪。二十六特勝。三通明。四九
T1911_.46.0117b15: 想。五八背捨。六大不淨。七慈心。八因縁。九
T1911_.46.0117b16: 念佛。十神通。此十門與五門十五門云何同
T1911_.46.0117b17: 異。但有開合之異耳。開五爲十者。開數
T1911_.46.0117b18: 息出特勝通明。開不淨出背捨大不淨。慈
T1911_.46.0117b19: 心因縁守本。念佛門毘曇名界方便。禪經
T1911_.46.0117b20: 稱念佛。此亦守本。神通約九禪上發不專
T1911_.46.0117b21: 據一法。合十五門爲十者。數息不淨各有
T1911_.46.0117b22: 三則不合。慈心有三但合爲一。即衆生慈
T1911_.46.0117b23: 也。沒二名者。禪是門戸詮次事法。法縁是
T1911_.46.0117b24: 二乘入理觀。無縁是大乘入理觀。沒理去二
T1911_.46.0117b25: 存事唯一。若開者。即屬二乘菩薩兩境
T1911_.46.0117b26: 中攝。因縁亦三門。三世輪轉麁。果報一念
T1911_.46.0117b27: 明義細。細故附理麁故屬事。今沒細存麁
T1911_.46.0117b28: 但稱三世門也。念佛亦三但取念應佛耳。
T1911_.46.0117b29: 神通但取五通。若但取五門有所不收。若
T1911_.46.0117c01: 取十五義濫於理。是故簡理開事。雖開合
T1911_.46.0117c02: 不同各有其意。次明漏無漏。若依毘曇判
T1911_.46.0117c03: 此十禪皆名有漏。縁諦智修名無漏禪。不
T1911_.46.0117c04: 爾。但縁事修名有漏禪。成論亦爾。根本等
T1911_.46.0117c05: 是有漏。空無相心修名無漏。今小異彼。當
T1911_.46.0117c06: 十禪體相是有漏。通是事禪。若胡瓜能爲熱
T1911_.46.0117c07: 病作因縁者。小當分別。四禪世間本有凡
T1911_.46.0117c08: 夫外道共。專修此者祇發有漏。自行十二
T1911_.46.0117c09: 門化他讃法讃者。大經云。所謂四十八年。即
T1911_.46.0117c10: 此意也。十六特勝通明。佛不出世利根凡夫
T1911_.46.0117c11: 亦修此禪。而不發無漏。如來若説亦發無
T1911_.46.0117c12: 漏。比於餘禪其力雖弱交勝根本。爲是義
T1911_.46.0117c13: 故稱亦有漏亦無漏。九想等是出世客法。雖
T1911_.46.0117c14: 是事法能防欲過。不俟諦智能發無漏。
T1911_.46.0117c15: 如迦絺那五百羅漢。人人七遍爲説四諦。
T1911_.46.0117c16: 不能悟道。佛説不淨即發無漏。厭患力
T1911_.46.0117c17: 強故判屬無漏。若言非無漏者。不應稱
T1911_.46.0117c18: 爲聖戒定慧。聖之言正正豈過無漏。大經
T1911_.46.0117c19: 云。聖行者諸佛境界。非二乘所知。佛説此
T1911_.46.0117c20: 法二乘奉行故名聖行。今佛説聖法二乘
T1911_.46.0117c21: 行之。何得非無漏。又大品云。根本是世間
T1911_.46.0117c22: 法施。不淨等是出世法施。既言出世豈非
T1911_.46.0117c23: 無漏。又云。九想開不淨。不淨開身念處。身
T1911_.46.0117c24: 念處開三念處。三念處開三十七品。三十
T1911_.46.0117c25: 七品開涅槃。涅槃初縁豈非無漏。若言事禪
T1911_.46.0117c26: 應是有漏者。譬服二石一熱一冷。雖同事
T1911_.46.0117c27: 禪應漏無漏異。若無漏縁稱無漏者。六地
T1911_.46.0117c28: 斷見七地斷思。此亦是縁亦應無漏。六地
T1911_.46.0117c29: 七地斷見思者。終不單用根本會須諦智
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