SAT DB

T1911_.46.0110a01:
T1911_.46.0110a02:

T1911_.46.0110a03:

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
T1911_.46.0118a01: 寄此位發。單用根本非無漏縁。不淨等

T1911_.46.0118a02:

不爾。直以不淨能爲作縁

云云

。所以不取

T1911_.46.0118a03: 十想者。前三見諦。中四思惟。後三無學。皆
T1911_.46.0118a04: 屬理攝故不取。不取八念者。有人修九
T1911_.46.0118a05: 想無怖。又念佛門已攝故不取。慈心觀兩
T1911_.46.0118a06: 屬。若依根本起慈屬有漏。若依不淨等
T1911_.46.0118a07: 起慈屬無漏。慈無地位約地階級。依根
T1911_.46.0118a08: 本成衆生縁。依背捨成法縁。因縁亦無他
T1911_.46.0118a09: 位。念佛五通皆約他階級。例如慈心兩屬

T1911_.46.0118a10:

云云

。次來意不同。問。此中十門與次第禪門

T1911_.46.0118a11: 及對治。云何同異。答。次第禪門爲成禪波
T1911_.46.0118a12: 羅蜜。禪善根利故。禪門先發後驗善惡。此
T1911_.46.0118a13: 中爲成般若。禪善根鈍。先阻煩惱遇業
T1911_.46.0118a14: 遭魔。後始發禪。對治中爲破遮障修成助
T1911_.46.0118a15: 道。今此任運自發。仍爲觀境。禪門雖同各

T1911_.46.0118a16:

有其意

云云

。次明深淺不同者。四禪是根本

T1911_.46.0118a17: 闇證味禪。凡聖通共薄修即得。特勝。少有觀
T1911_.46.0118a18: 慧不味不闇證。横對念處竪對根本。故先
T1911_.46.0118a19: 味次淨也。通明觀慧證相深細細。次於總
T1911_.46.0118a20: 也。此三同是根本實觀。治惑力弱。九想正
T1911_.46.0118a21: 是假想初門。前鋒伏欲故次列也。九想但
T1911_.46.0118a22: 厭患外境未治其心。故次八背捨也。背捨
T1911_.46.0118a23: 雖破内外貪欲總而未別。縁中不得自在。
T1911_.46.0118a24: 故次明大不淨破依正貪也。雖總別治貪
T1911_.46.0118a25: 未修大福徳。故次慈心。雖復内治重貪外
T1911_.46.0118a26: 修福徳。不入因縁則非世間正見。故次因
T1911_.46.0118a27: 縁。三世輪轉無主無我成世正見也。雖世
T1911_.46.0118a28: 正見。縁底下因人福力微弱。次縁上果福
T1911_.46.0118a29: 力廣大。雖前來諸定。未有力用轉變自在。

T1911_.46.0118b01:

故次神通

云云

。次互發不同。其次第互發。凡

T1911_.46.0118b02:

有八種。例陰界境可知

云云

○二明發禪

T1911_.46.0118b03: 因縁者。大經云。一切衆生皆有初地味禪。
T1911_.46.0118b04: 若修不修必定當得。近情而望劫盡不修。久
T1911_.46.0118b05: 遠推之亦曾離蓋。譬以誦經。廢近則易習。
T1911_.46.0118b06: 廢久則難習。當知昔有次第習。即次第發。

T1911_.46.0118b07:

乃至事修事發等

云云

。如彼大地種類具足。

T1911_.46.0118b08: 得雨潤氣各各開生。生亦前後結果不倶。
T1911_.46.0118b09: 梅四桃七梨九柿十。雨縁雖同成實有異。
T1911_.46.0118b10: 宿習如種。止觀如雨。禪發如果熟參差。
T1911_.46.0118b11: 總言八種耳。是名内因縁發也。又雖有
T1911_.46.0118b12: 應生之善。必假威神方乃開發。地雖有種
T1911_.46.0118b13: 非日不芽。佛無憎愛隨縁普益。若次第縁
T1911_.46.0118b14: 即次第加。乃至事修縁即事加。鴻鍾任撃巨
T1911_.46.0118b15: 細由桴。加常平等淺深聽習。大論云。池華
T1911_.46.0118b16: 不得日翳死無疑。善不被加沈溺未顯。淨
T1911_.46.0118b17: 度經云。衆生自度耳。佛於其無益。淨度菩
T1911_.46.0118b18: 薩言。衆生若不聞佛十二部經。云何得度。
T1911_.46.0118b19: 二言相乖共成一意。是名外縁發也○三
T1911_.46.0118b20: 明諸禪發相者。若般舟亦發根本而少。常
T1911_.46.0118b21: 坐等則多。今且約坐論。若身端心攝氣息
T1911_.46.0118b22: 調和。覺此心路泯然澄靜。怗怗安隱躡躡而
T1911_.46.0118b23: 入。其心在縁而不馳散者。此名麁住。從此
T1911_.46.0118b24: 心後怗怗勝前。名爲細住。兩心前後中間
T1911_.46.0118b25: 必有持身法。此法起時自然身體正直。不疲
T1911_.46.0118b26: 不痛。如似有物扶助身力。若惡持來時緊
T1911_.46.0118b27: 急勁痛。去時寛緩疲困。此是麁惡持法。若好
T1911_.46.0118b28: 持法持麁細住無寛急過。或一兩時。或一兩
T1911_.46.0118b29: 日。或一兩月。稍覺深細。豁爾心地作一分
T1911_.46.0118c01: 開明。身如雲如影煚然明淨。與定法相應
T1911_.46.0118c02: 持心不動。懷抱淨除爽爽清冷。隨復空淨
T1911_.46.0118c03: 而猶見身心之相。未有支林功徳。是名
T1911_.46.0118c04: 欲界定。成論名此十善相應心。閃閃爍爍
T1911_.46.0118c05: 不應久住。今言。欲定坯弱不牢稱爲閃爍。
T1911_.46.0118c06: 非定如燈焔也。又稱爲電光者。彼論云。七
T1911_.46.0118c07: 依外更有定發無漏不。答云。有欲界定能
T1911_.46.0118c08: 發無漏。無漏發疾倏如電光。若不發無漏
T1911_.46.0118c09: 住時則久遺教云。若見電光暫得見道。如
T1911_.46.0118c10: 阿難策心不發。放心取枕即入電光。電光
T1911_.46.0118c11: 亦是金剛。金剛不孤因欲界入無漏。無漏
T1911_.46.0118c12: 發疾譬以電光。非欲界定得此名也。住欲
T1911_.46.0118c13: 界定或經年月。定法持心無懈無痛。連日
T1911_.46.0118c14: 不出亦可得也。從是心後泯然一轉。虚豁
T1911_.46.0118c15: 不見欲界定中身首衣服床鋪。猶如虚空
T1911_.46.0118c16: 冏冏安隱。身是事障事障未來。障去身空未
T1911_.46.0118c17: 來得發。是名未到地相。無所知人得此定
T1911_.46.0118c18: 謂是無生忍。性障猶在未入初禪。豈得謬
T1911_.46.0118c19: 稱無生定耶。如灰覆火愚者輕蹈之若依
T1911_.46.0118c20: 成論無未來禪。故云。汝説未來禪。將非我
T1911_.46.0118c21: 欲界定。毘曇則有。尊者瞿沙。釋論具出之。
T1911_.46.0118c22: 佛備兩説而論主偏申耳。今則逐人判之。
T1911_.46.0118c23: 自有得欲界定累月住未到。不久即入初
T1911_.46.0118c24: 禪。此但稱欲界不言未到。有人住欲界
T1911_.46.0118c25: 不久。在未到經旬。故言未到不云欲界。
T1911_.46.0118c26: 有人具久在二法。故言兩定不可偏判。今
T1911_.46.0118c27: 依大論備出之。若節節邪正相如修證中
T1911_.46.0118c28: 委説。但初禪去欲界近。如疆界多難應須
T1911_.46.0118c29: 略知。初從麁住訖至非想通有四分。退護
T1911_.46.0119a01: 住進。退分又二。一任運退。二縁觸退。縁有
T1911_.46.0119a02: 内外。外諸方便二十五種吐納失所。是爲外
T1911_.46.0119a03: 縁觸退。於靜心中三障四魔。而生憂愛。是
T1911_.46.0119a04: 名内縁觸退。後或更修得。或修不得此人甚
T1911_.46.0119a05: 多。護分者。善以内外方便。將護定心不令
T1911_.46.0119a06: 損失。住分者。或因守護安隱不失。或任運
T1911_.46.0119a07: 自住。即是住分。進分者。或任運進。或勤策
T1911_.46.0119a08: 進。各有横竪。横竪各有漸頓。若十二門一
T1911_.46.0119a09: 一而進是名漸進。若一時具足是名頓進。特
T1911_.46.0119a10: 勝通明品品而發是名横漸。一時倶發是名
T1911_.46.0119a11: 横頓。又於四分分分皆有四分。具如修證

T1911_.46.0119a12:

中説

云云

。今且約竪論進分者。從未到定

T1911_.46.0119a13: 漸覺身心虚寂。内不見身外不見物。或經
T1911_.46.0119a14: 一日乃至月歳定心不壞。於此定中即覺
T1911_.46.0119a15: 身心微微然。運運而動。或發動痒輕重冷煖
T1911_.46.0119a16: 澁滑。有人言。用心微細色界淨色觸欲界身。
T1911_.46.0119a17: 例如欲界淨色在諸根之上。即有見聞之
T1911_.46.0119a18: 用。若依是義觸從外來。若言一切衆生皆
T1911_.46.0119a19: 有初地味禪。如大富盲兒竹中有火。心内
T1911_.46.0119a20: 煩惱而不並起。禪亦如是。事障麁礙不能
T1911_.46.0119a21: 得發。今修心漸利。性障既除細法仍起。何
T1911_.46.0119a22: 必外來。所以者何。數息能轉心。心轉火。火
T1911_.46.0119a23: 轉風。風轉水水轉地。四大轉細故有八觸。
T1911_.46.0119a24: 如麥變爲麹。麹變爲糟。糟變爲酒。糟喩欲
T1911_.46.0119a25: 定。酒喩初禪。以麥爲本非外來也。若定
T1911_.46.0119a26: 執自出外來墮自他性過。今依中論破四
T1911_.46.0119a27: 性訖。而論内出外來耳。又八觸是四大。動
T1911_.46.0119a28: 輕是風痒煖是火。冷滑是水。重澁是地。體用
T1911_.46.0119a29: 相添則有八觸耳。若動觸起時。或從頭背
T1911_.46.0119b01: 腰肋足等處。漸漸遍身。身内覺動外無動
T1911_.46.0119b02: 相。似如風發微微運運。從頭至足多成退
T1911_.46.0119b03: 分。腰發成住分。足發多是進分。動觸有支
T1911_.46.0119b04: 林功徳。功徳略言十種。空明定智善心。柔軟
T1911_.46.0119b05: 喜樂解脱境界相應。空者。動觸發時空心虚
T1911_.46.0119b06: 豁。不復同前性障未除時。明者。冏淨美妙
T1911_.46.0119b07: 晈晈無喩。定者。一心安隱。無有散動。智者。
T1911_.46.0119b08: 不復迷昏疑網心解靜利。善心者。慚愧信敬
T1911_.46.0119b09: 慚我不曾得此法。以爲愧恥。我今尚爾。信
T1911_.46.0119b10: 一切賢聖具深妙法。敬揖無量。柔軟者。離
T1911_.46.0119b11: 欲界 &T014461;

悷麁獷。如腦牛皮隨意卷舒。喜者。
T1911_.46.0119b12: 於所得法而生慶悦。樂者。觸法娯心恬愉
T1911_.46.0119b13: 美妙。解脱者。無復五蓋。相應者。心與動觸
T1911_.46.0119b14: 諸功徳相應不亂。又念持相應而不忘失。
T1911_.46.0119b15: 或一日一月一歳。安隱久住斂念即來。熏修
T1911_.46.0119b16: 既久動觸品秩轉深。是名竪發。餘七觸竪發。
T1911_.46.0119b17: 例此可知。若動觸發已或謝未謝。又發冷
T1911_.46.0119b18: 觸。冷觸若謝未謝更。發餘觸。交横如前八
T1911_.46.0119b19: 種。是名横發。雖復横竪前後。以八觸十功
T1911_.46.0119b20: 徳五支察之終不料亂。亦不得一念倶成。
T1911_.46.0119b21: 何以故。八觸四大水火相乖。不得同時成。然
T1911_.46.0119b22: 此八觸凡有八十功徳莊嚴。名字雖同而悦
T1911_.46.0119b23: 樂有異。如沸羹熱 &MT04516;

鯖魚沈李。味別樂殊。
T1911_.46.0119b24: 餘六觸亦差別。若欲界定中發八觸者。悉是
T1911_.46.0119b25: 邪觸。病煩惱觸。具如修證中説。今不論。但
T1911_.46.0119b26: 約初禪八觸須簡邪正。何以故。一是邊地
T1911_.46.0119b27: 去欲界近。二帶欲界心邪得隨入。如開門
T1911_.46.0119b28: 戸賊即得進。鬼入禪中禪非鬼也。若不識
T1911_.46.0119b29: 者。正觸壞唯邪惡在。邪觸者還約八觸十功
T1911_.46.0119c01: 徳。明若過若不及。如動觸起時。直爾欝欝
T1911_.46.0119c02: 不遲不疾身内運動若薳自急疾手脚掻擾。
T1911_.46.0119c03: 是大過。若都不動如被縛者。是則不及。
T1911_.46.0119c04: 餘冷煖等亦如是。又就動觸空明十種。論
T1911_.46.0119c05: 若過若不及。此中之空＊祇豁爾無礙。是爲
T1911_.46.0119c06: 正空。若永寂絶都無覺知者太過。若鏗然塊
T1911_.46.0119c07: 礙是不及。明者。如鏡月了亮。若如白日或
T1911_.46.0119c08: 見種種光色是太過。若都無所見是不及。
T1911_.46.0119c09: 定者。祇一心澄靜。若縛著不動是太過。若
T1911_.46.0119c10: 馳散萬境此不及。乃至相應亦如是。是爲
T1911_.46.0119c11: 一動觸中二十種邪相。餘七觸合前則有一
T1911_.46.0119c12: 百六十邪法原夫正禪不應有邪。所以有
T1911_.46.0119c13: 者。如服菖蒲將得藥力而多瞋。服黄精
T1911_.46.0119c14: 將得力而多欲。非藥令爾藥推麁法麁法
T1911_.46.0119c15: 將出而盛。若單欲界中但有邪觸。増病増
T1911_.46.0119c16: 蓋無正功徳。若入色定則動八觸空明十
T1911_.46.0119c17: 功徳。復有百六十邪不可不識。大論云。有
T1911_.46.0119c18: 風能成雨有風能壞雨。東北雲屯西南雲
T1911_.46.0119c19: 散。禪亦如是。八觸十功徳此覺成禪。百六
T1911_.46.0119c20: 十邪此覺壞禪。若一法有邪餘法亦皆染著。
T1911_.46.0119c21: 譬如一伴爲賊餘皆惡黨。若初觸無邪餘法
T1911_.46.0119c22: 皆善也。正禪五支者。若初觸觸身在縁名
T1911_.46.0119c23: 覺。細心分別八觸及十眷屬名爲觀。慶昔
T1911_.46.0119c24: 未得而今得故名爲喜。恬愉名爲樂。寂然
T1911_.46.0119c25: 名一心。毘曇二十三心數一時而發。取其強
T1911_.46.0119c26: 者判爲五支。五支悉是定體。體前方便如
T1911_.46.0119c27: 上説。成論明五支前後相次而起。四支爲方
T1911_.46.0119c28: 便。一心支爲定體。大集以第六默然心爲
T1911_.46.0119c29: 定體。有人言。五支在欲界第九心。或言在
T1911_.46.0120a01: 欲界定前。此則非五支也。今辨覺觀倶禪
T1911_.46.0120a02: 正就初禪判。那得爾耶。五支同起而有強
T1911_.46.0120a03: 弱相翳取成就者以判五支。如一槌撞鐘
T1911_.46.0120a04: 初麁中細之異。五支亦爾。初縁覺相盛。不
T1911_.46.0120a05: 妨已有觀等四支。覺強觀未了覺息觀方
T1911_.46.0120a06: 明。初已有喜觀息喜支成。初已有樂樂未
T1911_.46.0120a07: 暢喜息則樂成。初已有一心四支所動。今
T1911_.46.0120a08: 樂謝一心成。如初開寶藏覺是寶物。亦知
T1911_.46.0120a09: 珍貴喜樂定想。但未知是何等寶。次分別
T1911_.46.0120a10: 金銀別已領納生喜。喜故受樂安快一心。
T1911_.46.0120a11: 如人飽食無所復須。亦如對五欲極睡。故

T1911_.46.0120a12:

論云。如人得寶藏

云云

。若四禪同以一心

T1911_.46.0120a13: 支爲體。云何四異。今分初禪是覺觀家一
T1911_.46.0120a14: 心。故有四別。若進二禪但呵覺觀。初禪即
T1911_.46.0120a15: 壞別義轉明。若通者同用一心爲體。釋五

T1911_.46.0120a16:

支名義相等。具在修證

云云

。復次初動八觸

T1911_.46.0120a17: 功徳猶麁。若數數發則轉深利。品或言三或
T1911_.46.0120a18: 言九。或無量品更互娯樂。功徳叢鬧不得一
T1911_.46.0120a19: 心。如恒奏妓。似多人客譍對一已。一已復
T1911_.46.0120a20: 來。出散暫無。薄斂復現。若欲去之但呵覺
T1911_.46.0120a21: 觀。初禪謝已即發中間單定。亦名轉寂心。
T1911_.46.0120a22: 亦名退禪地。亦名篾屑心。於此單靜心中
T1911_.46.0120a23: 既失下未發上。若生憂悔此心亦失。若不
T1911_.46.0120a24: 悔者内淨即發。無復八觸受納分別。故名
T1911_.46.0120a25: 一識定。混四大色成一淨色。照心轉淨與
T1911_.46.0120a26: 喜倶發。無魔邪相。以非邊境故。喜已生
T1911_.46.0120a27: 樂樂謝入一心。此禪喜動樂不安當呵喜。
T1911_.46.0120a28: 喜謝入未到。忽發三禪與樂倶起。還是色
T1911_.46.0120a29: 法轉妙。不倚喜生樂。此正樂遍身受。聖人
T1911_.46.0120b01: 能捨凡夫捨爲難此有五支謂捨念慧樂
T1911_.46.0120b02: 一心經論出之或前或後。皆是修行小異耳
T1911_.46.0120b03: 此樂對苦。呵樂即謝亦有未到。未到謝已
T1911_.46.0120b04: 發不動定。還是色法轉妙。不爲苦樂所動。
T1911_.46.0120b05: 名不動定。定法安隱出入息斷。不苦不樂捨
T1911_.46.0120b06: 念清淨一心支。雖爾猶是色法。呵三種色
T1911_.46.0120b07: 滅三種色。縁空得定不復見色。心得脱
T1911_.46.0120b08: 色如鳥出籠。是名空定。此定謝已亦入未
T1911_.46.0120b09: 到。縁識生定名爲識處。此定謝已縁無所
T1911_.46.0120b10: 有。入無所有法相應名不用處。舊云。縁少
T1911_.46.0120b11: 許識。若爾。即是所有處亦是用處。何謂不用
T1911_.46.0120b12: 無所有耶。此定過已忽發非想非非想。此定
T1911_.46.0120b13: 不縁識處故非想。不縁不用處故非非想。
T1911_.46.0120b14: 更無上法可攀。三界頂禪世爲極妙。外道
T1911_.46.0120b15: 計爲涅槃實是闇證。具足苦集垂盡三有。
T1911_.46.0120b16: 還墮三途。委悉明根本禪往修證中尋之
T1911_.46.0120b17: ○次明特勝發者。若依律教應在不淨後。
T1911_.46.0120b18: 依行在不淨前。如律云。佛爲比丘説不淨
T1911_.46.0120b19: 觀。皆生厭患不能與臭身共住。衣鉢雇
T1911_.46.0120b20: 鹿杖自害佛令放不淨修特勝。大黄巴豆
T1911_.46.0120b21: 瀉人太過。身力弱者即便弊之更以餘藥
T1911_.46.0120b22: 並下並補補故是愛下故是策。策勝根本愛
T1911_.46.0120b23: 勝不淨。有觀名亦無漏。對治力弱名亦有
T1911_.46.0120b24: 漏。如廉食人噉猪猪。鄙貯屎物而猶可強
T1911_.46.0120b25: 食之。若六月臭猪蟲蠅所集。不復可食。特
T1911_.46.0120b26: 勝是實觀猶可從容。不淨是假想不須可耐

T1911_.46.0120b27:

云云

。特勝發者。忽見氣息出入長短。知來無

T1911_.46.0120b28: 所從去無所至。入不積聚出不分散。若約
T1911_.46.0120b29: 根本即是麁細住。若見息來去遍身。若約
T1911_.46.0120c01: 根本是未到地。而根本闇證。謂無身床鋪
T1911_.46.0120c02: 等者非實無也。如灰覆火上愚者輕蹈
T1911_.46.0120c03: 之。如夜噉食。如盲觸婦皆不暢其情。今
T1911_.46.0120c04: 有觀慧見息遍身。而定心明淨安隱。故異
T1911_.46.0120c05: 闇證也。又見身中三十六物。如開倉見 &T021389;

T1911_.46.0120c06: 粟麻豆。若對根本即初禪位。前八觸觸身
T1911_.46.0120c07: 倉。心眼不開不見内物。特勝既有觀慧觸
T1911_.46.0120c08: 開身倉。心眼即見三十六物。肝如菉豆心
T1911_.46.0120c09: 如赤豆。腎如烏豆脾如粟。大小腸道更相
T1911_.46.0120c10: 應通。血脈灌注如江河流。内有十二物肝心
T1911_.46.0120c11: 痰癊等。中有十二膜膚肪膏等。外有十二髮
T1911_.46.0120c12: 毛等。出入息統致其間。不淨無常苦空無我。
T1911_.46.0120c13: 一切身行皆休。終不爲身而造諸惡。是名
T1911_.46.0120c14: 除諸身行。若對道品是身念處。若對根本
T1911_.46.0120c15: 即是覺觀兩支。心眼初開是覺支。分別三十
T1911_.46.0120c16: 六物無謬是觀支。心是喜對喜支。前喜名
T1911_.46.0120c17: 隱沒有垢味。今喜不隱沒無垢味。即是法喜
T1911_.46.0120c18: 非是受喜也。心受樂者亦如是。非受樂樂。
T1911_.46.0120c19: 知樂中三受皆無樂。名樂支。受諸心行是
T1911_.46.0120c20: 一心支。知衆心是一心。不同根本計實一
T1911_.46.0120c21: 心也。若對道品皆受念處。心作喜心作攝
T1911_.46.0120c22: 者。前喜從三十六物生。此直就心作喜故
T1911_.46.0120c23: 知對二禪。大集明二禪但三支無内淨。今
T1911_.46.0120c24: 心作喜意似於此。作攝者喜動則散。若作攝
T1911_.46.0120c25: 得入一心。根本但内淨受喜。特勝有觀慧
T1911_.46.0120c26: 恒攝喜心。心作解脱者此對三禪。根本之
T1911_.46.0120c27: 樂猗喜遍身受。凡夫捨爲難。特勝有觀慧
T1911_.46.0120c28: 則無愛味。故言解脱。從心作喜至心作解
T1911_.46.0120c29: 脱。皆是心念處也。從觀無常者對第四禪。
T1911_.46.0121a01: 餘處亦觀無常未是別治。得不動定味之
T1911_.46.0121a02: 爲常。今有觀慧。知離苦樂而終是色法。猶
T1911_.46.0121a03: 是無常不應生染故稱無常。從觀出散
T1911_.46.0121a04: 對空處。滅三種色如鳥出籠故言出。縁
T1911_.46.0121a05: 空故言散。雖縁空亦有觀慧。觀離欲是對
T1911_.46.0121a06: 識處。縁空多則散散名爲欲。特勝觀慧離
T1911_.46.0121a07: 是散心。故名離欲觀滅對無所有處。特勝
T1911_.46.0121a08: 觀慧。觀識若多若少皆無。故名觀滅。觀棄
T1911_.46.0121a09: 捨對非想非非想處。棄識處及無所有處。更
T1911_.46.0121a10: 有妙定名爲非想非非想。凡夫妄謂涅槃。
T1911_.46.0121a11: 佛弟子知其雖無麁煩惱而有細煩惱。而
T1911_.46.0121a12: 無愛味故稱淨禪。從無常至棄捨。皆名
T1911_.46.0121a13: 法念處。此十六法横竪對治法節節皆異。根
T1911_.46.0121a14: 本闇證功徳則薄如食無鹽。特勝功徳則重

T1911_.46.0121a15:

如食有鹽。委論發相具如修證中

云云

○

T1911_.46.0121a16: 次通明禪發相者。上特勝修時觀慧。猶總見
T1911_.46.0121a17: 三十六物。證相亦總。通明修時細妙證時分
T1911_.46.0121a18: 明。華嚴亦有此名。大集辨寶炬陀羅尼。正
T1911_.46.0121a19: 是此禪也。請觀音亦是此意。修時三事通修。
T1911_.46.0121a20: 能發三明六通。又修寶炬時乃至入滅受
T1911_.46.0121a21: 想定。當知此門具八解脱三明六通。故名
T1911_.46.0121a22: 通明也。大集辨此五支名目。謂如心覺大覺
T1911_.46.0121a23: 思惟大思惟觀於心性。是名覺支。觀心行
T1911_.46.0121a24: 大行遍行。是爲觀支。如實知大知心動至心
T1911_.46.0121a25: 喜。是爲喜支。身安心安受於樂觸。是爲安
T1911_.46.0121a26: 支。心住大住不亂於縁。是名定支。初觀三
T1911_.46.0121a27: 事皆融。證時三事皆一。故名如心覺。覺於
T1911_.46.0121a28: 眞諦色息心泯一無異。又識俗諦皮肉骨
T1911_.46.0121a29: 等。皆有九十九重。覺五藏生五氣。亦見身
T1911_.46.0121b01: 中蟲戸行來言語無細不了。覺託胎初陰
T1911_.46.0121b02: 過去無明業是蝋。現在父母精血是泥。過去
T1911_.46.0121b03: 業不住故名印壞。現在託識名色具足。故
T1911_.46.0121b04: 名文成。住在生藏之下。熟藏之上。子腸中
T1911_.46.0121b05: 形甚微細。唯有一念妄想色心相依。如有
T1911_.46.0121b06: 如無如夢。業行力故自然能起一念思心
T1911_.46.0121b07: 感召其母。母便思青色呼聲 &T074001;

氣酢味。因
T1911_.46.0121b08: 此念力生一毫氣氣變爲水。水變爲血。血
T1911_.46.0121b09: 變爲肉。母氣出入。以相資潤便得成肝藏。
T1911_.46.0121b10: 向上成眼向下成手足大指。若思白色哭
T1911_.46.0121b11: 聲腥氣辛味。便成肺藏。上向爲鼻下向爲
T1911_.46.0121b12: 手足第二指。若思赤色語聲焦氣苦味。便成
T1911_.46.0121b13: 心藏。上向爲口下向爲手足第三指。若思
T1911_.46.0121b14: 黄色歌聲香氣甜味。便成脾藏。上向爲舌下
T1911_.46.0121b15: 向爲手足第四指。若思黒色吟聲臭氣鹹味。
T1911_.46.0121b16: 便成腎藏。上向爲耳下向成手足第五指。
T1911_.46.0121b17: 覺身分細微。例皆如此。思惟大思惟者。即
T1911_.46.0121b18: 是思惟眞俗也。觀於心性者。即是空也。若
T1911_.46.0121b19: 眞若俗同入心性。請觀音云。一一入於如實
T1911_.46.0121b20: 之際。如此覺支與上倍異。心行大行者。上
T1911_.46.0121b21: 覺支是解。今心行去是觀行。心行於世諦故
T1911_.46.0121b22: 名行。行眞諦故名大行。三事倶行故名遍
T1911_.46.0121b23: 行。心住者。於俗諦得一心。大住者。於眞
T1911_.46.0121b24: 諦得一心。不亂於縁者。雖見眞俗無量
T1911_.46.0121b25: 境界而於心不謬也。具明其相備如通明
T1911_.46.0121b26: 觀中廣説。發此定時見身息心同如芭蕉
T1911_.46.0121b27: 相無有堅實。是未到地相。見此三事同如
T1911_.46.0121b28: 泡沫相。是初禪。見三事同如浮雲相。是二
T1911_.46.0121b29: 禪。見三事同如影相。是三禪。見三事同如
T1911_.46.0121c01: 鏡像。是四禪。滅此三事皆空。滅空縁識滅
T1911_.46.0121c02: 識縁無所有。滅無所有縁非想非非想。滅
T1911_.46.0121c03: 非想非非想三種受想。而身證滅受之法。以
T1911_.46.0121c04: 成解脱。有俗觀故名亦有漏。有眞觀故
T1911_.46.0121c05: 名亦無漏。此禪事理既備階位具足。成論人
T1911_.46.0121c06: 應用此明道定入八解脱。於義爲便而
T1911_.46.0121c07: 不肯用。阿毘曇約八背捨。得有事理倶異
T1911_.46.0121c08: 外道。成倶解脱人。成論但有理無事便無
T1911_.46.0121c09: 倶解脱人。約外道禪爲事禪。亦應約十善
T1911_.46.0121c10: 爲戒世智爲慧。戒慧既異外道定何意同。
T1911_.46.0121c11: 是則客醫無客定八術不成。委論其相具

T1911_.46.0121c12:

在修證中説

云云

○次明不淨禪發者。先

T1911_.46.0121c13: 就九想又爲兩。一壞法人。二不壞法人。若
T1911_.46.0121c14: 壞法人修九想。一脹想。二壞想。三血塗想。
T1911_.46.0121c15: 四膿爛想。五青瘀想。六噉想。七散想。八骨
T1911_.46.0121c16: 想。九燒想。此人但求斷苦燒滅骨人。急取
T1911_.46.0121c17: 無學不欣事觀。既無骨人可觀。便無禪定
T1911_.46.0121c18: 神通變化願智頂禪。雖言燒滅實有身在。

T1911_.46.0121c19:

例如滅受想而身證

云云

此人好退。如毘

T1911_.46.0121c20: 曇有退相。四果如沙住井底。阿含云。三果
T1911_.46.0121c21: 退戒還家毀失律儀。不失道共。俗人生
T1911_.46.0121c22: 謗言無聖法。佛言。欲飽起厭。不久當還更
T1911_.46.0121c23: 求出家。諸比丘不度。佛即度之便得羅漢。
T1911_.46.0121c24: 阿難問言。大徳。是學退無學退。答言。學退。
T1911_.46.0121c25: 若然即是世智斷惑慧解脱人。故得有退。
T1911_.46.0121c26: 非無漏智斷一品惑進一品解而有退也。
T1911_.46.0121c27: 若發此九想無諸禪功徳者。是壞法人也。
T1911_.46.0121c28: 若不壞法人九想者。從初脹想來住骨想。
T1911_.46.0121c29: 不進燒想。得有流光背捨勝處觀練薫修
T1911_.46.0122a01: 神通變化。一切功徳具足成倶解脱人也。若
T1911_.46.0122a02: 修時愛多觀外。見多觀身。見愛等内外觀。
T1911_.46.0122a03: 若發時準此可知。於坐禪中忽見死屍在
T1911_.46.0122a04: 地。言説方爾奄便那去。氣盡身冷神逝色變。
T1911_.46.0122a05: 無常所遷不簡豪賤。老少端醜無逃避處。
T1911_.46.0122a06: 慈父孝子無相代者。屍腥在地風吹日暴與
T1911_.46.0122a07: 本永異。或見一屍多屍是大不淨觀相。或
T1911_.46.0122a08: 滿一聚落一國土。或一屍色變。或多屍色變。
T1911_.46.0122a09: 死屍雖非九數。是諸想之本。故先説之。是
T1911_.46.0122a10: 等死屍顏色黯黒。身體洪直手足葩花。膖脹
T1911_.46.0122a11: &T038669;

鄧如韋嚢盛風。九孔流溢甚爲穢惡。行
T1911_.46.0122a12: 者自念。我身如是未離未脱觀所愛人亦
T1911_.46.0122a13: 復如是。是相發時。得一分定心黮黮安快。
T1911_.46.0122a14: 須臾之間見此脹屍。風吹日暴。皮肉破壞身
T1911_.46.0122a15: 體坼裂形色改異了不可識。是名壞相。又
T1911_.46.0122a16: 見坼裂之處血從中出。散溜塗漫處處斑駁。
T1911_.46.0122a17: 灌溢於地臭處蓬勃。是爲血塗相。又見膿
T1911_.46.0122a18: 爛流潰 &T073591;

滂沱如蝋得火。是名膿爛相。
T1911_.46.0122a19: 又見殘皮餘肉風日乾炙臭敗黮黵。半青半
T1911_.46.0122a20: 瘀 &T029391;

𤿽𤿽。是爲青瘀相。又見此屍而爲
T1911_.46.0122a21: 狐狼鴟鷲之所噉食。紛葩鬪競爴裂拽挽。是
T1911_.46.0122a22: 爲噉相。又見頭手異處五藏分張不可收
T1911_.46.0122a23: 斂。是爲散相。又見二種骨。一帶膿膏。一純
T1911_.46.0122a24: 白淨或見一具骨。或遍聚落。如是諸相轉
T1911_.46.0122a25: 時定心隨轉。 &T065868;

沈寂愉愉靜妙。安快之相
T1911_.46.0122a26: 説不可貲。不壞法人所觀齊此。未見此
T1911_.46.0122a27: 相愛染甚強。若見此已欲心都罷。懸不忍
T1911_.46.0122a28: 耐如不見糞猶能噉飯忽聞臭氣即便嘔
T1911_.46.0122a29: 吐。亦如捉淨法婆羅門而噉塗癰髓餅。槌
T1911_.46.0122b01: 頭自責我已了矣。若證此相。雖復高眉翠
T1911_.46.0122b02: 眼皓齒丹脣。如一聚尿粉覆其上。亦如爛
T1911_.46.0122b03: 屍假著繒綵。尚不眼視況當身近。雇鹿杖
T1911_.46.0122b04: 自害。況鳴抱婬樂。如是想者。是婬欲病之大
T1911_.46.0122b05: 黄湯。如貪食人審知猪猪盛屎之物。猶強
T1911_.46.0122b06: 喫噉。見猪蟲臭更能食不。前特勝力弱未
T1911_.46.0122b07: 決定除。今觀力強婬火疾滅。故云。九想觀成
T1911_.46.0122b08: 時六賊稍已除。及識愛怨詐兼知假實虚。
T1911_.46.0122b09: 如是厭患何但除欲。亦能發無漏亦成摩
T1911_.46.0122b10: 訶衍。釋論解死變想竟。仍説六波羅蜜四
T1911_.46.0122b11: 無量心。諸師咸云翻謬。今明菩薩修初想
T1911_.46.0122b12: 即具摩訶衍。故廣出諸法。後即云乃至燒
T1911_.46.0122b13: 想亦如是。那云脱落耶○次明八背捨發
T1911_.46.0122b14: 者。前三番是根本味淨。九想至一切處名爲
T1911_.46.0122b15: 觀。九次第定是練。師子奮迅是薫。超越是
T1911_.46.0122b16: 修。此四事定。今先明背捨。背捨又有總別。
T1911_.46.0122b17: 總共二乘別在菩薩。又背捨不定。或因中
T1911_.46.0122b18: 説果名背捨爲解脱。自有果中説因名解
T1911_.46.0122b19: 脱爲背捨。若定判者。斷惑究竟。事理具足。
T1911_.46.0122b20: 稱爲解脱。若惑未盡定未備但名背捨。背
T1911_.46.0122b21: 者厭下地及自地淨潔五欲。捨者捨是著心。
T1911_.46.0122b22: 故名背捨。若破愛多發外相如前説。若
T1911_.46.0122b23: 破見多發内相。内相者即八背捨也。一内
T1911_.46.0122b24: 有色外觀色。乃至第八滅受想背捨。所言内
T1911_.46.0122b25: 有色外觀色者。不破不壞内色。内觀白骨
T1911_.46.0122b26: 皮肉而外觀死屍等。若修相具如禪門。今
T1911_.46.0122b27: 略示發相。行者忽見自身足指皮 &MT10698;

如泡。
T1911_.46.0122b28: 漸漸至膞至腰通身到頂。斯須洪直擧身
T1911_.46.0122b29: 脹急。五指葩花兩脚如柱。腰腹如甕頭如
T1911_.46.0122c01: 盆。處處臚脹如風滿韋嚢。此相發時或從
T1911_.46.0122c02: 脚至頂或從頂至脚。滿一繩床。皮急肉裂
T1911_.46.0122c03: 將欲綻潰。既潰膿流浸漬濕釋。又從頂至
T1911_.46.0122c04: 足皮肉自脱。唯白骨在。支節相柱𣫝然不動
T1911_.46.0122c05: 皮肉墮落聚在一處。猶如蟲聚汚穢鄙醜。
T1911_.46.0122c06: 若發此相深患其身。厭之如糞。何況妻子
T1911_.46.0122c07: 財寶而生悋惜。薩埵亡身鹿杖所害者。皆
T1911_.46.0122c08: 得斯觀。内不計我外不愛所低頭慚愧厭

T1911_.46.0122c09:

心相續

云云

。大經云。除却皮肉諦觀白骨。一

T1911_.46.0122c10: 一節間皆今繋念。逆順觀察令骨淨潔。是
T1911_.46.0122c11: 名内有色相。外觀色者。外見死屍。膖脹膿
T1911_.46.0122c12: 壞滿一聚落一國土。如前九想所觀不淨。
T1911_.46.0122c13: 故言外觀色。位在欲界定。此法増進見骨
T1911_.46.0122c14: 起四色。青黄白鴿。煜煜爚爚將發不發。青
T1911_.46.0122c15: 色青光乃至鴿色鴿光。状如流水。光籠骨
T1911_.46.0122c16: 人如塵霧鏡日。若心縁足光隨向下。若心
T1911_.46.0122c17: 縁頭光隨向上。以青光力映蔽十方。悉見
T1911_.46.0122c18: 青色。如須彌山隨方色一。乃至鴿色亦如
T1911_.46.0122c19: 是。若此光色將發不發。位在未到地定。如
T1911_.46.0122c20: 是薳久光應自發。若不發者。當攝心諦觀
T1911_.46.0122c21: 眉間放之便發。状如竹孔吐煙。初乃小小
T1911_.46.0122c22: 後乃散大。四色宛轉從眉間出遍照十方
T1911_.46.0122c23: 豁爾大明。一色亦有十功徳八觸五支正邪
T1911_.46.0122c24: 等相。初色發時名覺。分別八色名爲觀。昔
T1911_.46.0122c25: 雖知肉中有骨。不知骨中八色。昔所未
T1911_.46.0122c26: 見慶喜悲慚名爲喜支。此色發時深有樂
T1911_.46.0122c27: 法。心地恬愉名爲樂支。定心湛然安住不動
T1911_.46.0122c28: 黮黮轉深。空明智定信敬慚愧。不生謗毀
T1911_.46.0122c29: 離蓋相應。若冷煖等。叢叢皆無謬亂。故稱
T1911_.46.0123a01: 叢林。但此中動痒空明五支等相。心眼開明。
T1911_.46.0123a02: 法深樂重不同根本。亦異特勝通明。彼帶
T1911_.46.0123a03: 皮肉觸不通暢。今觸骨人其法深妙。若
T1911_.46.0123a04: 論邪相入八色者。或見青色不甚分明。斑
T1911_.46.0123a05: 駁不好即是邪相。七色亦如是。闇證無觀
T1911_.46.0123a06: 慧如夜多賊。今禪有觀如晝少僞設有易
T1911_.46.0123a07: 却。若三藏云。八色是色界法。觸欲界骨人。
T1911_.46.0123a08: 致諸功徳起。此依根本有漏。作如此説。大
T1911_.46.0123a09: 乘明戒定慧法悉不可盡。何以故。命朽戒
T1911_.46.0123a10: 謝無作不滅。定雖伏惑斷在不久。如蠱入
T1911_.46.0123a11: 身殘藏害命。即雖未死勢不久存。慧道無
T1911_.46.0123a12: 失初果七死。無漏湛然。當知戒定是無漏
T1911_.46.0123a13: 法。若爾。八色之光便是界外法也。若發此
T1911_.46.0123a14: 相。初背捨成位在初禪。成論云。兩背捨欲界
T1911_.46.0123a15: 攝淨背捨色界攝。四背捨無色界攝。滅背捨
T1911_.46.0123a16: 過三界。毘曇云。初二背捨通欲界及二禪。
T1911_.46.0123a17: 淨背捨在四禪。言三禪樂多不立背捨。復
T1911_.46.0123a18: 有人言。三禪無勝處四禪無背捨。三家互
T1911_.46.0123a19: 異。今依釋論。初背捨二勝處初禪攝。既有
T1911_.46.0123a20: 五支驗是初禪也。二内無色以不淨心觀
T1911_.46.0123a21: 外色者。骨人是精血所成。應須呵滅析骨
T1911_.46.0123a22: 四微。大乘體法知骨從心生。心如幻化。骨
T1911_.46.0123a23: 人虚假骨人自滅。如好馬任人意。如好人
T1911_.46.0123a24: 共事去來無捩。骨人去已新法未來。喜多
T1911_.46.0123a25: 退墮。以不淨心但觀外色。外色者外死屍
T1911_.46.0123a26: 等。又外者骨人所放八色也。所以觀外色
T1911_.46.0123a27: 者。此去欲界猶近須觀外不淨。若修壞骨
T1911_.46.0123a28: 人別有觀法。今但論法發。忽見骨人自然
T1911_.46.0123a29: 消磨。但有八色及外不淨在。骨人滅時位在
T1911_.46.0123b01: 中間。又見八色與内淨法同時倶起。青黄
T1911_.46.0123b02: 等光更作一番増明。内淨喜樂一心四支功
T1911_.46.0123b03: 徳。轉勝於前。是爲二背捨位在二禪。三淨
T1911_.46.0123b04: 背捨身作證者。初禪二禪非遍身樂。四禪無
T1911_.46.0123b05: 樂何所爲證。成論人四禪共淨背捨。今以
T1911_.46.0123b06: 兩禪共淨背捨。既言三禪有遍身樂。可以
T1911_.46.0123b07: 爲證即是其初。成就在四禪。能具足勝處。
T1911_.46.0123b08: 故知淨背捨位在三禪也。淨者。釋論云。縁
T1911_.46.0123b09: 淨故淨。八色已是淨法。而未被淨縁瑩練。
T1911_.46.0123b10: 淨色極在四禪。此色起時瑩於八色更轉明
T1911_.46.0123b11: 淨。故言縁淨故淨。遍身受者。樂之極在三
T1911_.46.0123b12: 禪故。總此二禪爲淨背捨也。淨有四義。
T1911_.46.0123b13: 不淨不淨者。欲界之身已是不淨。而今膖脹
T1911_.46.0123b14: 故言不淨不淨。不淨淨者。除却皮肉諦觀
T1911_.46.0123b15: 白骨。無腹筋血如珂如貝。故言不淨淨。淨
T1911_.46.0123b16: 不淨者。是眉間所出八色光明。光明是淨未
T1911_.46.0123b17: 被練治。故言淨不淨也。淨淨是第三背捨。
T1911_.46.0123b18: 更被淨縁練治也。故言淨淨。四空背捨者。
T1911_.46.0123b19: 過一切色滅有對色。不念種種色。一切色
T1911_.46.0123b20: 是欲界内外色。有對是五根所對。此兩色前
T1911_.46.0123b21: 三背捨已滅。但有八色隨心轉變。故言種
T1911_.46.0123b22: 種色。呵色縁空更無別法。但入空定。若凡
T1911_.46.0123b23: 夫多染保著空定。聖人深心智慧利。直去不
T1911_.46.0123b24: 迴。故名背捨。苦縁空多則散。虚誑不實。
T1911_.46.0123b25: 捨空縁識識法相應。名識處背捨。又識生
T1911_.46.0123b26: 滅無常虚誑。無復所縁。但有能縁。故言無
T1911_.46.0123b27: 所有處。識處如癰。無所有處如瘡。捨識無
T1911_.46.0123b28: 識即是非想非非想。此無想猶有細煩惱。今
T1911_.46.0123b29: 捨能縁非想之受想。亦無復能滅之想。定
T1911_.46.0123c01: 法持身泯然無想。如氷魚蟄蟲。若以所滅
T1911_.46.0123c02: 爲名。與攀上厭下何異。今從能滅自地亦
T1911_.46.0123c03: 滅他地得名。故言滅受想背捨。具如修證
T1911_.46.0123c04: 中説。毘曇明得滅定是倶解脱。不得此一
T1911_.46.0123c05: 定但名慧解脱。成論得電光名慧解脱。具
T1911_.46.0123c06: 得世間禪名倶解脱。成論後四更無別法。
T1911_.46.0123c07: 以無漏心修此可然。前三何意無別法。而

T1911_.46.0123c08:

約外道禪耶

云云

若過去曾得八定故發宿

T1911_.46.0123c09: 習。而滅定一種不得無漏。修則不成。故不
T1911_.46.0123c10: 論宿習也。九次第定超越等約三藏者。無
T1911_.46.0123c11: 有凡人修於此定。故不論發宿習也。若
T1911_.46.0123c12: 約大乘亦應有此義。今所不論○次明大
T1911_.46.0123c13: 不淨觀發者。亦名大背捨。前所觀所發除
T1911_.46.0123c14: 欲皮肉。諦觀骨人死屍不淨。或一屍兩屍。
T1911_.46.0123c15: 城邑聚落不淨流溢等。但約自他正報。故言
T1911_.46.0123c16: 小不淨也。約此而論厭背。故名背捨。亦是

T1911_.46.0123c17:

總別相

云云

。若大不淨觀何但正報流溢不淨。

T1911_.46.0123c18: 依報宅宇錢財穀米衣服飮食。山河園林江
T1911_.46.0123c19: 淮池沼。絓是色法悉皆不淨。蟲膿流出臭處
T1911_.46.0123c20: 腥臊。舍如丘墓錢如死蛇。羹如屎汁飯如
T1911_.46.0123c21: 白蟲。衣如臭皮山如肉聚。池如膿河園林
T1911_.46.0123c22: 如枯骨。江海如汪穢。大經云。美羹作穢汁
T1911_.46.0123c23: 想即此觀也。於坐禪中忽如上見。見此大
T1911_.46.0123c24: 地無一好處。依正不復可貪。是名大不淨
T1911_.46.0123c25: 發也如初然火。加功攅發烟炎蓋微。火既
T1911_.46.0123c26: 成勢不復擇薪。乃至江河亦能乾竭。初觀
T1911_.46.0123c27: 不淨。止一屍一國。婬心乍興乍廢。今定力已
T1911_.46.0123c28: 成厭惡亦盛。一切依正無非不淨。欲心永
T1911_.46.0123c29: 息。復次諸物有何定相。隨人果報感見不
T1911_.46.0124a01: 同。善業感淨色惡業感不淨色。如諸天寶
T1911_.46.0124a02: 地寶宮人中富樂。執諸瓦石變成金銀。善
T1911_.46.0124a03: 力所招依正倶淨。如僧護經所説。地獄獄
T1911_.46.0124a04: 相不同。或見身肉爲地爲他所耕。或見身
T1911_.46.0124a05: 如樹林衆所摧折。或身如山如屋如衣。凡
T1911_.46.0124a06: 一百二十種。皆惡業所感招不淨色。若執
T1911_.46.0124a07: 淨色保愛堅固。以大觀力破大著心。翻大
T1911_.46.0124a08: 顛倒成大不淨觀也。何以故。夫幻術法多
T1911_.46.0124a09: 是欺誑。神通法得其道理。凡一切物皆可轉
T1911_.46.0124a10: 變。如蘇蝋金鐵遇煖流變。如水遇冷成地。
T1911_.46.0124a11: 此得解觀契轉變之道。定力爾故。若根本但
T1911_.46.0124a12: 除下地著。不能除自地。若小大背捨未是
T1911_.46.0124a13: 無漏。但除下地自地著。若無漏縁通則下自
T1911_.46.0124a14: 上皆除著也。若人發大不淨入背捨亦大。
T1911_.46.0124a15: 初禪攝。若内無骨人外觀八色及依正兩
T1911_.46.0124a16: 報。縁境大故。名第二大背捨。二禪攝。若以
T1911_.46.0124a17: 大不淨入淨背捨亦大。乃至滅背捨亦如
T1911_.46.0124a18: 是。若論大勝處者。更熟背捨。令於縁轉變
T1911_.46.0124a19: 自在。大論明。鈍人修八背捨竟。方修勝處
T1911_.46.0124a20: 一切處。中根修三背捨竟。於四禪中修勝
T1911_.46.0124a21: 處等。上根祇修初背捨即修一切法也。今
T1911_.46.0124a22: 處中説。若多若少者。還約依正。一屍爲少
T1911_.46.0124a23: 二屍爲多。如是傳傳可解。一衣一食一山
T1911_.46.0124a24: 河爲少。無量衣食山河爲多。初修從少至
T1911_.46.0124a25: 多。今發亦應爾。若好若醜者。善業端正爲
T1911_.46.0124a26: 好。惡業鄙陋爲醜。此二皆於我美者爲好。
T1911_.46.0124a27: 於我惡者爲醜。此二皆有智慧爲好。皆有
T1911_.46.0124a28: 愚癡爲醜。此二富貴爲好。貧賤爲醜。如此
T1911_.46.0124a29: 好醜倶不淨。山河國土衣食屋宅。若好若醜
T1911_.46.0124b01: 倶不淨。又依正倶醜。骨人所放八色爲好。
T1911_.46.0124b02: 又八色亦醜被練爲好。好醜皆不淨。此兩勝
T1911_.46.0124b03: 處初禪攝。若内無色相。外觀色若多若少若
T1911_.46.0124b04: 好若醜。勝知勝見者。内滅骨人外有八色。

T1911_.46.0124b05:

又有依正多少好醜。如前説

云云

T1911_.46.0124b06:

摩訶止觀卷第九

上

T1911_.46.0124b07:
T1911_.46.0124b08:
T1911_.46.0124b09:

T1911_.46.0124b10:

摩訶止觀卷第九

下

T1911_.46.0124b11: 　隋天台智者大師説
T1911_.46.0124b12: 門人灌頂記　
T1911_.46.0124b13: 勝知見者。此心勝色不爲色所縛。心能轉
T1911_.46.0124b14: 色。故言勝知也。勝見者。淨不淨等皆於己
T1911_.46.0124b15: 心自在。觀解成就。故言勝見也。此兩二禪
T1911_.46.0124b16: 攝。若勝處成時身尚不惜。況財物他身耶。上
T1911_.46.0124b17: 古賢人推位讓國還牛洗耳。皆是昔生經
T1911_.46.0124b18: 修此觀。自然成性無復愛染。不得此意
T1911_.46.0124b19: 貪之至死。何能忽榮棄位耶。後四勝處在
T1911_.46.0124b20: 四禪中成就。三禪樂多不能轉變。就聲聞
T1911_.46.0124b21: 法謂言如此。於菩薩法禪禪轉變。何得無
T1911_.46.0124b22: 耶。大論云青黄赤白。此從實法。瓔珞云地
T1911_.46.0124b23: 水火風此從假名。互得相攝。此四勝處内
T1911_.46.0124b24: 外色盡但有八色。唯有多少轉變。無有好
T1911_.46.0124b25: 醜轉變也。十一切處在四禪中。初禪覺觀
T1911_.46.0124b26: 多。二禪喜動。三禪樂動。不得廣普遍一切
T1911_.46.0124b27: 處。唯不動念慧則能廣普。以青遍十方十
T1911_.46.0124b28: 方皆青。餘色亦爾。故名一切處。若一切入
T1911_.46.0124b29: 者以青遍一切時黄來入青。亦遍一切處。
T1911_.46.0124c01: 青黄本相不失相入。又不相濫。餘色相入
T1911_.46.0124c02: 亦如是。是名一切入。此乃内心放色遍一
T1911_.46.0124c03: 切處。那得以外樹葉爲縁遍一切處耶。内
T1911_.46.0124c04: 心無法安能轉變外樹葉耶。先能變心方
T1911_.46.0124c05: 能變葉耳。大論取優鉢羅華者。恐人不解
T1911_.46.0124c06: 借外喩内。不可執喩爲正義。若通明觀内
T1911_.46.0124c07: 無骨人不放八色。修勝處時當借外縁。
T1911_.46.0124c08: 或可應爾。不壞法人内自放不須外也
T1911_.46.0124c09: 復次菩薩修勝處具衆行者。若不達依正
T1911_.46.0124c10: 可起貪慳。此觀若明。身尚欲捨。況惜己物
T1911_.46.0124c11: 而貪他財。是則名檀。得如此觀不爲財
T1911_.46.0124c12: 色而破於戒。害彼財主引物自歸。欺詐百
T1911_.46.0124c13: 端而求全濟。決無此理。是則名尸。得此觀
T1911_.46.0124c14: 時若他觸惱及以侵奪。終不生瞋諍於糞
T1911_.46.0124c15: 穢。是則名忍。是觀成時不倚不淨屍身。不
T1911_.46.0124c16: 淨國土間退定心。是名精進。此觀能具觀
T1911_.46.0124c17: 練熏修。神通變化。願智頂等。是則名禪得
T1911_.46.0124c18: 此觀時一切法能所皆不可得。不生不滅畢
T1911_.46.0124c19: 竟清淨。是則名慧。一切道定法門。皆於勝
T1911_.46.0124c20: 處轉變成就心定自在迴轉去住。作諸法
T1911_.46.0124c21: 門隨心即成。如快馬破陣亦自制住。是時
T1911_.46.0124c22: 明淨無復魔事。心使於魔魔不能破心也。
T1911_.46.0124c23: 行四三昧人若發得此法。多轉入五品弟
T1911_.46.0124c24: 子位。何故爾。助道力大能疾近清涼池。齊
T1911_.46.0124c25: 此是發觀禪。亦是發摩訶衍禪相。若練熏
T1911_.46.0124c26: 修凡夫尚不得學無發可論。若別出經論
T1911_.46.0124c27: 故不俟言也○七明慈心發者慈倚根本

T1911_.46.0124c28:

前後

云云

。忽縁一切衆生取其樂相。無怨

T1911_.46.0124c29: 無惱悦心適意。或見得人中樂或見得

Footnote:

112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 [行番号:有/無] [返り点:有/無] [CITE]