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電子佛教辭典
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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46

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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
T1911_.46.0117a21:
T1911_.46.0117a22:
T1911_.46.0117a23:
T1911_.46.0117a24: 摩訶止觀卷第九
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: 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: 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: 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: 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;&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: &T029391;&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;&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: 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
T1911_.46.0124b07:
T1911_.46.0124b08:
T1911_.46.0124b09:
T1911_.46.0124b10: 摩訶止觀卷第九
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: 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
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
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