SAT DB

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
T1911_.46.0125a01: 天上樂。善修得解定心分明。無一衆生不
T1911_.46.0125a02: 得樂者。初躡躡細靜後轉深定。但所縁有
T1911_.46.0125a03: 三。若縁親人得樂名廣。中人名大。怨人
T1911_.46.0125a04: 名無量。又縁一方衆生得樂名廣。四維名
T1911_.46.0125a05: 大。十方名無量。此定有隱沒不隱沒。若心
T1911_.46.0125a06: 縁衆生。決定作得樂想心甚分明。而所縁
T1911_.46.0125a07: 處不見衆生得受於樂。是内不隱沒而外
T1911_.46.0125a08: 隱沒。復有内心明淨外見得樂。是爲内外
T1911_.46.0125a09: 倶不隱沒。若先得此定後發五支功徳者。
T1911_.46.0125a10: 初覺衆生悉皆得樂。心與定合自心亦樂。
T1911_.46.0125a11: 善修得解。名覺支。分別得樂。或人中天上
T1911_.46.0125a12: 無量差品皆悉明了。名觀支怨親平等無復
T1911_.46.0125a13: 畏怨憂親之苦。名喜支。喜支動息心神愉
T1911_.46.0125a14: 懌亦如所縁得樂之相。名樂支。定法轉深持
T1911_.46.0125a15: 心不動。名一心支。此名同根本而法味永
T1911_.46.0125a16: 異。如糖蜜和水冷同味別。若發單根本報
T1911_.46.0125a17: 止梵衆梵輔。若得慈定則報爲梵王。其果
T1911_.46.0125a18: 既勝因亦大矣。若先得根本後加慈定。根
T1911_.46.0125a19: 本益深也。又於慈定中發二禪内淨四支
T1911_.46.0125a20: 成就。又發三禪樂具五支成就。又發四禪
T1911_.46.0125a21: 一一與諸禪相應。支林具足而法味倍増。
T1911_.46.0125a22: 如前喩。但慈心本縁他得樂。内受樂定外
T1911_.46.0125a23: 見他樂。此相齊三禪。四禪但見他得樂内
T1911_.46.0125a24: 無樂受。以捨苦樂故。是爲小乘。如此分
T1911_.46.0125a25: 別。佛或時破執爲縁言。慈心福至遍淨。悲
T1911_.46.0125a26: 心福至空處。喜心福至識處。捨心福至不
T1911_.46.0125a27: 用處。但菩薩恒與慈悲倶。何地而無慈悲。
T1911_.46.0125a28: 慈悲熏一切善豈止齊三禪耶。此一往語
T1911_.46.0125a29: 耳。若先發根本後發慈定亦如是。然皆闇

T1911_.46.0125b01:

證隱沒。或内不隱沒而外隱沒

云云

。若依特

T1911_.46.0125b02: 勝通明發慈定者。所依之定自是一邊。能
T1911_.46.0125b03: 依之慈附起不濫。此定既有觀慧慈定亦
T1911_.46.0125b04: 不隱沒。五支法味倍勝根本。或因慈定而
T1911_.46.0125b05: 發特勝通明。此之慈定亦不隱沒禪味亦
T1911_.46.0125b06: 深。或因慈定發小大不淨。不淨取衆生破
T1911_.46.0125b07: 壞相。則無衆生可縁誰得此樂。雖無衆生
T1911_.46.0125b08: 有漏中樂而有涅槃樂。是發法縁慈也。問。
T1911_.46.0125b09: 慈縁衆生淨相無瞋惱。取其好相。不淨觀
T1911_.46.0125b10: 破壞衆生。取其惡相云何相發。答。此亦無
T1911_.46.0125b11: 妨。如雖見不淨。不妨又見淨人端正衣
T1911_.46.0125b12: 裳。雖生慈定不妨不淨。慈定亦能莊嚴背
T1911_.46.0125b13: 捨等。使功徳倍深勝單發不淨。或互相發

T1911_.46.0125b14:

云云

。餘三無量心發更互。準慈定可知。若

T1911_.46.0125b15: 四無量附根本發即成有漏。附特勝通明
T1911_.46.0125b16: 發。即成亦有漏亦無漏。附不淨發即成無
T1911_.46.0125b17: 漏。因縁不同。慈定等深淺。百千萬種不可
T1911_.46.0125b18: 稱説。譬如欲界四大色造種種地。青黄赤白
T1911_.46.0125b19: 高下不同。造種種樹木草果。甘苦辛酸藥毒
T1911_.46.0125b20: 香臭。造種種人。端醜聰鈍貧富善惡。造種
T1911_.46.0125b21: 種禽獸。毛角飛走。無邊種類差品不混。各
T1911_.46.0125b22: 隨性分任力所能。如薄福人但資稗粟。不
T1911_.46.0125b23: 信有甘蔗蒲桃。色界淨法亦復如是。轉變
T1911_.46.0125b24: 支林種種滋味。更相添糅而不混和。乃至四
T1911_.46.0125b25: 無量心彌復曠大。何以故。衆生無量故想其
T1911_.46.0125b26: 得樂亦復無量。諸法無量附諸法發支味亦
T1911_.46.0125b27: 無量。不可稱計。衆生薄福不信禪定。設信
T1911_.46.0125b28: 一法不信無量功徳。如山左不識珍羞。井
T1911_.46.0125b29: 蛙之非海若。甚可憐愍。其能信者知聖境

T1911_.46.0125c01:

難思。不生誹謗

云云

○八明因縁發者。行

T1911_.46.0125c02: 人有大功勳。諸佛賜以禪定三昧。或過去宿

T1911_.46.0125c03:

習而因縁定發前後

云云

於坐中。忽然思惟

T1911_.46.0125c04: 心所縁處。或縁善心或縁惡心。能縁所縁
T1911_.46.0125c05: 即是有支。有能含果此有由取。以心取善
T1911_.46.0125c06: 惡而得有有。若不取者亦無此有。故知有
T1911_.46.0125c07: 從取生。復知取從愛起。愛故可取。如愛
T1911_.46.0125c08: 色死取不愛則不取。愛因受生。由領受善
T1911_.46.0125c09: 惡所以愛生若無領受愛則不生。又觀受
T1911_.46.0125c10: 由於觸。六塵來觸六根故得有受。無觸則
T1911_.46.0125c11: 無受。經云。六觸因縁生諸受。故受由於觸。
T1911_.46.0125c12: 又知觸由諸入門。若無六識統六根則不
T1911_.46.0125c13: 能渉入諸塵而生於觸。觸由於入入由
T1911_.46.0125c14: 名色。若但有色色不能觸如死人。若但有
T1911_.46.0125c15: 名名亦無觸如盲聾人。色心合故則有於
T1911_.46.0125c16: 觸。色即色陰。心即四陰。了別此色名識陰。
T1911_.46.0125c17: 領納此色名受陰。行起貪瞋名想行兩陰。
T1911_.46.0125c18: 五陰具足故有覺觸。當知觸由名色。名色
T1911_.46.0125c19: 由初託胎識。初託胎名歌羅邏。此時即具
T1911_.46.0125c20: 三事。一命二燸三識。是中有報風依風名爲
T1911_.46.0125c21: 命。精血不臭不爛名爲燸。是中心意名爲
T1911_.46.0125c22: 識。由識託胎故有凝酥薄酪。六皰開張名
T1911_.46.0125c23: 色和合。當知名色豈不由識。識由業行。過
T1911_.46.0125c24: 去持五戒善業。業使人中受名色。過去破
T1911_.46.0125c25: 五戒惡業。業使三塗受。故知識由於業業
T1911_.46.0125c26: 即行也。行由無明癡愛。造作衆行使識流
T1911_.46.0125c27: 轉。從過去來今。從今愛取縁有。有能含
T1911_.46.0125c28: 果招未來生死。三世因縁空無有主。如是
T1911_.46.0125c29: 思惟觀智起時。人我邪計即破。定心怗怗從
T1911_.46.0126a01: 麁入細。欲界未到。乃至根本五支功徳次第
T1911_.46.0126a02: 而起。覺因縁空無有主。名覺支。三世流轉
T1911_.46.0126a03: 更相因頼。明識無差。名觀支。得因縁智深
T1911_.46.0126a04: 識三世豈不欣幸。名喜支。定法持心恬
T1911_.46.0126a05: 愉美妙。名樂支。定心湛然無縁無念。名一
T1911_.46.0126a06: 心支。此因縁三昧是慧性。此慧明故即發根
T1911_.46.0126a07: 本。或根本與因縁相和。法味淳濃不同單
T1911_.46.0126a08: 發五支。此三昧亦有隱沒不隱沒。若内心但
T1911_.46.0126a09: 解因縁法不生我倒者。但與根本相應。
T1911_.46.0126a10: 闇有此解名爲隱沒。若三昧發時其心明
T1911_.46.0126a11: 淨。見歌羅邏五皰開張生處住處。亦見行業
T1911_.46.0126a12: 善惡所爲好醜。亦見未來生死之事三世分
T1911_.46.0126a13: 明。是名不隱沒相。此二皆有空明十法成
T1911_.46.0126a14: 就。是名根本由因縁發。乃至特勝通明背
T1911_.46.0126a15: 捨等隱沒不隱沒。由因縁發亦復如是。若
T1911_.46.0126a16: 因根本發因縁者。忽於定中思惟根本諸
T1911_.46.0126a17: 定。皆是因縁所成。所成能成即是有。此麁細
T1911_.46.0126a18: 住含炎魔兜率天有。有生必有死。欲界定
T1911_.46.0126a19: 亦是因縁有。有則含果應受化樂天生。生
T1911_.46.0126a20: 則有死。未到定亦是因縁有。有則含果應
T1911_.46.0126a21: 受魔天有。初禪相應即含彼有。乃至非想
T1911_.46.0126a22: 非非想亦如是。如是等有皆由於取。取初
T1911_.46.0126a23: 禪相如前二十五方便中。種種希望取其相
T1911_.46.0126a24: 貎。故知有由於取取又由於愛。以聞人説
T1911_.46.0126a25: 初禪功徳而生愛味。又知此愛由受。以聞
T1911_.46.0126a26: 彼功徳而領受之。而起愛也。又知此受由
T1911_.46.0126a27: 入入即是根。無根入無所受。受又由觸塵
T1911_.46.0126a28: 觸故有入。觸由名色。五陰合故有觸。名色
T1911_.46.0126a29: 由初識三事。三事由業而來受身。業由無
T1911_.46.0126b01: 明致有生識乃至老死。上至非想下至麁
T1911_.46.0126b02: 住。皆識十二因縁一一明了。乃至特勝通明

T1911_.46.0126b03:

等因根本發。例可知

云云

。此觀既破我倒

T1911_.46.0126b04: 與界方便破我意同。但依禪經受因縁三
T1911_.46.0126b05: 昧名耳。三世推尋雖是慧性猶名停心。心
T1911_.46.0126b06: 得停住如密室無風。可作念處觀也。念
T1911_.46.0126b07: 處觀成方名聞慧。聞慧乃是理觀。如富那領
T1911_.46.0126b08: 解云。我已解已知汝云何知。若知無明不
T1911_.46.0126b09: 起取有。即聞慧意。此因縁觀在念處前未
T1911_.46.0126b10: 有是力。故屬事觀也。此因縁門隨機不同。
T1911_.46.0126b11: 瓔珞明十種大集明果報一念。諸師多傳
T1911_.46.0126b12: 三世。龍樹作中論初明因縁品。論師謂攝
T1911_.46.0126b13: 法不盡不以因縁爲宗。但是世諦。破因
T1911_.46.0126b14: 縁盡是眞諦。故以二諦爲宗。今言何品非
T1911_.46.0126b15: 世諦而皆破盡。此乃通途非別意也。論初通
T1911_.46.0126b16: 觀因縁。次染染品等別破愛取支。六情品別
T1911_.46.0126b17: 破苦支。乃至後兩品別出聲聞觀因縁。通
T1911_.46.0126b18: 別等意皆觀因縁。豈不以因縁爲宗。北師
T1911_.46.0126b19: 取後品中救義。六因四縁爲宗。此乃是生滅
T1911_.46.0126b20: 因縁。後兩品意非論正宗。佛去世後人根轉
T1911_.46.0126b21: 鈍。取著因縁決定相不解佛意。故作此論
T1911_.46.0126b22: 明十二因縁觀門也。今既發因縁法故約

T1911_.46.0126b23:

之明止觀。例爲十意

云云

。思議境者。過去

T1911_.46.0126b24: 無明心中作於黒業諸不善行。成三途界。
T1911_.46.0126b25: 作諸白業及不動業。成三善界。若轉無明
T1911_.46.0126b26: 爲生滅明。名下智觀得聲聞菩提。轉有漏
T1911_.46.0126b27: 行爲出世助道行。七種學人殘業未盡猶
T1911_.46.0126b28: 生善界。若無學用無漏業及著眞諦愛。與
T1911_.46.0126b29: 根本無明合。生方便土受彼名色。於彼愛
T1911_.46.0126c01: 瞋而起取有。是聲聞界。若翻無明爲不生
T1911_.46.0126c02: 不滅之明。是則中智得縁覺菩提。請觀音云。
T1911_.46.0126c03: 觀十二因縁如夢幻芭蕉成縁覺道。意在
T1911_.46.0126c04: 於此。轉有漏行爲無漏助道。結業盡不盡
T1911_.46.0126c05: 同前。是爲縁覺界。若轉無明爲般若轉
T1911_.46.0126c06: 不善行爲五度。以未發眞猶具界内十二
T1911_.46.0126c07: 因縁。是六度界。若轉無明爲空慧轉行爲
T1911_.46.0126c08: 六度。六七地前斷惑未盡皆同前。斷盡生
T1911_.46.0126c09: 彼福慧小勝耳。是名中智觀得通教菩提。
T1911_.46.0126c10: 若轉無明爲次第明轉行爲歴別行。十信
T1911_.46.0126c11: 住斷未盡。十行向斷盡。皆同前。是名上智
T1911_.46.0126c12: 觀故得別教菩提。若轉無明爲佛智明。從
T1911_.46.0126c13: 初發心知十二縁是三佛性。若通觀十二
T1911_.46.0126c14: 縁眞如實理。是正因佛性。觀十二因縁智
T1911_.46.0126c15: 慧。是了因佛性。觀十二縁心具足諸行。是
T1911_.46.0126c16: 縁因佛性若別觀者。無明愛取即了因佛性。
T1911_.46.0126c17: 行有即縁因佛性。識等七支即正因佛性。何
T1911_.46.0126c18: 以故。苦道是生死變生死身即法身煩惱是
T1911_.46.0126c19: 闇法轉無明爲明業行是縛法變縛成解
T1911_.46.0126c20: 脱。即三道是三徳。性得因時不縱不横。名
T1911_.46.0126c21: 三佛性。修得果時不縱不横。如世伊字。名
T1911_.46.0126c22: 三徳涅槃。淨名云。一切衆生即大涅槃。即是
T1911_.46.0126c23: 佛即是菩提。乃此意也。是名上上智觀得
T1911_.46.0126c24: 佛菩提。若五品未斷同學人。鐵輪長別苦
T1911_.46.0126c25: 海同無學。雖復變易五根生福逈異。釋論
T1911_.46.0126c26: 云。二乘受法性身諸根闇鈍。以其於佛道
T1911_.46.0126c27: 紆迴故。若別圓能破無明直開苦道如實
T1911_.46.0126c28: 之法。從實法得實報。直於行有具足諸
T1911_.46.0126c29: 行。感得依正無有罣礙。根利福深不同中
T1911_.46.0127a01: 下。若三賢十聖住於果報。悉成就彼十二因
T1911_.46.0127a02: 縁。等覺餘有一生因縁在。若最後窮無明
T1911_.46.0127a03: 源愛取畢竟盡。故名究竟般若。識等七果盡
T1911_.46.0127a04: 故名究竟法身。行有盡名究竟解脱。雖言
T1911_.46.0127a05: 斷盡無所可斷不思識斷。不斷無明愛取
T1911_.46.0127a06: 而入圓淨涅槃。不斷名色七支而入性淨
T1911_.46.0127a07: 涅槃。不斷行有善惡而入方便淨涅槃。淨
T1911_.46.0127a08: 名云。以五逆相而得解脱亦不縛不脱。如
T1911_.46.0127a09: 此而推。十二因縁即是一切無量佛法。是
T1911_.46.0127a10: 名不可思識境也。復次十二縁對法華中十
T1911_.46.0127a11: 如者。如是性對無明。淨名云。若知無明性
T1911_.46.0127a12: 即是明性。如是相對行。體對識等七支。力
T1911_.46.0127a13: 對愛取。作對有因。又是無明愛取之習因。
T1911_.46.0127a14: 縁對行有。果對無明生智慧習果。報對行
T1911_.46.0127a15: 有五種涅槃。本對三道三種佛性。末對三徳
T1911_.46.0127a16: 涅槃復次對十境者。十法界陰入病患兩境
T1911_.46.0127a17: 對識等七支。煩惱見慢等境對無明愛取業
T1911_.46.0127a18: 魔禪二乘菩薩等對行有等支。復次十二因
T1911_.46.0127a19: 縁十如十境。在異心中是生滅思議。在一
T1911_.46.0127a20: 念心中是不生不滅不可思議。華嚴云。十二
T1911_.46.0127a21: 因縁在一念心中。大集云。十二因縁一人一
T1911_.46.0127a22: 念悉皆具足。此猶存略。若一人一念悉皆具
T1911_.46.0127a23: 足十界十如十二因縁。乃可稱爲摩訶衍不
T1911_.46.0127a24: 可思議十二因縁耳。問。十二門論云。縁法實
T1911_.46.0127a25: 無生。若謂爲生者爲在一心中。爲在衆
T1911_.46.0127a26: 心中亦可得言在一念耶。答。華嚴云。一
T1911_.46.0127a27: 中無量無量中一。大品云。一切法趣無明是
T1911_.46.0127a28: 趣不過。乃至一切法趣老死。今説一心具
T1911_.46.0127a29: 十二因縁。當有何咎。復次言一念。不同世
T1911_.46.0127b01: 人取著一異定相一念。乃是非一非異而論
T1911_.46.0127b02: 一耳。譬如泯法覆心一念之中夢無量世

T1911_.46.0127b03:

事。如法華

云云

。眞正發菩提心者。若依生滅

T1911_.46.0127b04: 無生滅假名等十二因縁。而起慈悲誓願者。
T1911_.46.0127b05: 此非眞正。故華嚴云菩提心魔即此意也。
T1911_.46.0127b06: 若依不思議十二因縁起慈悲。覆度一切。
T1911_.46.0127b07: 是名眞正。拔苦有二。一拔十法界無明愛
T1911_.46.0127b08: 取行有五種因苦。二拔十法界識名色七種
T1911_.46.0127b09: 果苦。慈與樂亦爾。謂與十法界觀無明愛
T1911_.46.0127b10: 取成慧行正道。轉行有成行行助道。是名
T1911_.46.0127b11: 與樂因。觀十界名色七支皆安樂性。即大
T1911_.46.0127b12: 涅槃不可復滅。名與樂果。約此四義起
T1911_.46.0127b13: 四弘誓。未度令度。度十界七支生死之苦。
T1911_.46.0127b14: 未解令解。解十界無明愛取行有五支之
T1911_.46.0127b15: 集。未安令安。安十界無明愛取行有正助之
T1911_.46.0127b16: 道。未得涅槃。令得識等七支安樂涅槃也

T1911_.46.0127b17:

云云

。善巧安心者。巧觀十界識等七支即是

T1911_.46.0127b18: 法性。不起無明愛取八倒迷惑名爲觀十

T1911_.46.0127b19:

法界行有等種種顛倒息。故名爲止

云云

。破

T1911_.46.0127b20: 法遍者。横破十界十二因縁悉是一念。一念
T1911_.46.0127b21: 不自不他不共不無因。當知十界悉無生
T1911_.46.0127b22: 也。竪破十界行有見思塵沙無知無明不生。
T1911_.46.0127b23: 乃至四十二品不生不生。名大涅槃。善知通
T1911_.46.0127b24: 塞者。達因縁眞名通。起見思著爲塞。沈
T1911_.46.0127b25: 眞爲不通達因縁事爲不塞。於三道起
T1911_.46.0127b26: 法愛爲塞。達因縁中理名爲通。若於番
T1911_.46.0127b27: 番起無明愛取行有爲失。若於番番悉有
T1911_.46.0127b28: 智慧名得。或直就有作等四種苦集論塞。
T1911_.46.0127b29: 四種道滅爲通。或直就三假故爲塞。破三
T1911_.46.0127c01: 假無生爲通。通惑既爾別惑亦然。或直就

T1911_.46.0127c02:

四見起十使爲塞。破見爲通

云云

。善修道

T1911_.46.0127c03: 品者。若通論十界因縁中色法皆名爲身。一
T1911_.46.0127c04: 切受法皆名爲受。一切識法皆名爲心。一切
T1911_.46.0127c05: 想行皆名爲法。若別論。名色支中取色。六
T1911_.46.0127c06: 入中取五入。觸中取五觸五受。生死支各
T1911_.46.0127c07: 取色分。皆名身念處攝。名色支中取識分。
T1911_.46.0127c08: 六入中取意入。生死支各取識分。皆名心
T1911_.46.0127c09: 念處攝。無明行名色支中取想行。觸支中取
T1911_.46.0127c10: 法觸。愛支取支有支生支中取想行。死支中
T1911_.46.0127c11: 亦取想行。皆法念處攝。或時云無明是過去
T1911_.46.0127c12: 愛。愛是汚穢五陰。若現在論。無明法念處攝。
T1911_.46.0127c13: 行法攝。識心攝。名色身心兩攝。六入縁六
T1911_.46.0127c14: 塵。塵法攝。入身攝。觸法攝。受還受攝。愛汚
T1911_.46.0127c15: 穢身心兩攝。取法攝。有行攝。生是色起死是
T1911_.46.0127c16: 色滅法攝。問。數人説生死皆是不相應行。秖
T1911_.46.0127c17: 應法念處攝。云何通三念處。答。大經云。此
T1911_.46.0127c18: 五陰滅彼五陰續生。如蝋印印泥印壞文成。

T1911_.46.0127c19:

故知生死之法不離五陰。得作此説

云云

。

T1911_.46.0127c20: 若通別因縁諸色。非垢非淨能雙照垢淨。
T1911_.46.0127c21: 名身念處。觀諸因縁通別諸受。非苦非樂
T1911_.46.0127c22: 雙照苦樂。名受念處。觀諸因縁通別心識。
T1911_.46.0127c23: 非常非無常雙照常無常。是心念處。觀諸
T1911_.46.0127c24: 因縁通別想行。非我非無我雙照我無我。
T1911_.46.0127c25: 是法念處。此四能破十二因縁中八種顛倒。
T1911_.46.0127c26: 八顛倒轉成四枯四榮。亦是非枯非榮中間。
T1911_.46.0127c27: 入涅槃見佛性也。勤觀此四名正勤。乃
T1911_.46.0127c28: 至八道如前説。觀根本無四句。不生不滅即
T1911_.46.0127c29: 畢竟空。此空具十八空。十八空祇是一空。方
T1911_.46.0128a01: 等云。小空大空皆歸一空。大品云。一獨空。
T1911_.46.0128a02: 是名空解脱門。皆入此空不取法性四相。

T1911_.46.0128a03:

不受不著。不念不分別新舊内外

云云

。若

T1911_.46.0128a04: 心無依倚。以無所見見眞佛性。以不住
T1911_.46.0128a05: 法住大涅槃。是名無相解脱門。是大涅槃
T1911_.46.0128a06: 非修非作。非自故非因。非他故非縁。不
T1911_.46.0128a07: 共故非合。非無因故非離。無修無得名
T1911_.46.0128a08: 無作解脱門。對治助道者。前道品直縁理。
T1911_.46.0128a09: 轉無明愛取以爲明。雖具正慧不能得
T1911_.46.0128a10: 入。何以故。無明愛取是理惡與理慧相持。
T1911_.46.0128a11: 復有行有事惡助覆理慧。如賊多我一故
T1911_.46.0128a12: 須加修行有事善助開涅槃門。若起慳貪
T1911_.46.0128a13: 行有轉爲布施行有。則檀度善根生。若破戒
T1911_.46.0128a14: 行有起轉爲持戒行有。尸善根生。若瞋恚行
T1911_.46.0128a15: 有起。轉爲忍辱行有。羼提善根生。若懈怠行
T1911_.46.0128a16: 有起。轉爲精進行有。毘梨耶善根生。若散動
T1911_.46.0128a17: 行有起。轉爲禪定行有。支林功徳生。若愚癡
T1911_.46.0128a18: 行有起。轉爲覺悟無常苦空行有。故事慧
T1911_.46.0128a19: 分明助破理惑。若有一蔽則不見理。況復
T1911_.46.0128a20: 六耶。今但破強者弱則隨去。助道力深成
T1911_.46.0128a21: 辦一切功徳。調伏諸根滿足六度。具佛
T1911_.46.0128a22: 威儀十力無畏乃至相好等。如前説自思作
T1911_.46.0128a23: 之。又佛威儀者。佛坐道場轉法輪入涅槃。皆
T1911_.46.0128a24: 約十二因縁。大品云。若能深觀十二因縁。
T1911_.46.0128a25: 即是坐道場。道場有四。若觀十二因縁生
T1911_.46.0128a26: 滅究竟。即三藏佛坐道場木樹草座。若觀十
T1911_.46.0128a27: 二因縁即空究竟。通教佛坐道場七寶樹天
T1911_.46.0128a28: 衣座。若觀十二因縁假名究竟。別教舍那佛
T1911_.46.0128a29: 坐道場七寶座。若觀十二因縁中究竟。是圓
T1911_.46.0128b01: 教毘盧遮那佛坐道場虚空爲座。當知大小
T1911_.46.0128b02: 道場。不出十二因縁觀也。又諸佛皆於此
T1911_.46.0128b03: 觀而轉法輪。若寂滅道場七處八會。爲利
T1911_.46.0128b04: 根菩薩説十二因縁不生不滅。亦名爲假
T1911_.46.0128b05: 名亦名中道義。若鹿苑爲鈍根弟子説十
T1911_.46.0128b06: 二因縁生滅相。若方等十二部經。説十二因
T1911_.46.0128b07: 縁生滅即空即假即中。若摩訶般若説十二
T1911_.46.0128b08: 因縁即空即假即中。若法華説十二因縁即
T1911_.46.0128b09: 中。捨三方便也。若涅槃説十二因縁。具足
T1911_.46.0128b10: 四意皆有佛性。如乳有醍醐性。四教五味
T1911_.46.0128b11: 不同。皆是約十二因縁善巧分別隨機示
T1911_.46.0128b12: 導耳。又復置毒乳中。是涅槃約十二因縁
T1911_.46.0128b13: 明不定教。又復我説初成道十方菩薩。已
T1911_.46.0128b14: 問此義。即涅槃中約十二因縁有祕密教。
T1911_.46.0128b15: 所以者何。初爲鈍根弟子。説十二因縁生滅
T1911_.46.0128b16: 相。別有利根菩薩在座。密聞十二因縁不
T1911_.46.0128b17: 生滅相。即悟佛性得無生忍。此祕密意也。
T1911_.46.0128b18: 此乃同居土中轉法輪相。又諸佛皆於此觀
T1911_.46.0128b19: 而般涅槃。若約鈍根無明滅。乃至老死滅。正
T1911_.46.0128b20: 習倶盡者。是三藏佛有餘無餘涅槃。約即空
T1911_.46.0128b21: 觀無明滅乃至老死滅。是通教佛有餘餘
T1911_.46.0128b22: 涅槃。約因縁假名中道觀無明滅乃至老死
T1911_.46.0128b23: 滅。是別教佛常樂我淨涅槃。約十二因縁。三
T1911_.46.0128b24: 道即三佛性。亦三涅槃。涅槃名諸佛法界。是
T1911_.46.0128b25: 圓教遮那佛四徳涅槃。此是同居土示涅槃
T1911_.46.0128b26: 相。有四種。出像法決疑經。方便實報二土
T1911_.46.0128b27: 成道轉法輪入涅槃。亦應可解。是名十二因

T1911_.46.0128b28:

縁攝法義

云云

。識次位者。三惡輕重皆由無

T1911_.46.0128b29: 明惡行不善愛取所致也。三善高卑亦由無
T1911_.46.0128c01: 明善行不動行愛取有所致也。若翻無明愛
T1911_.46.0128c02: 取起生滅智者。即三藏中慧解脱賢聖位行
T1911_.46.0128c03: 高下也。若轉行有起觀練熏修行行功徳。
T1911_.46.0128c04: 即是三藏倶解脱賢聖位行高下也。小大迦
T1911_.46.0128c05: 羅類此可知。翻五度成於行有。般若翻無
T1911_.46.0128c06: 明愛取調伏諸根。即有三僧祇位也。若翻
T1911_.46.0128c07: 無明愛取體達即眞翻行有修六度如空
T1911_.46.0128c08: 種樹。即有四忍位行高下也。翻無明愛取
T1911_.46.0128c09: 生道種智。翻行有成歴劫修行諸度。神通
T1911_.46.0128c10: 淨佛國土成就衆生。即有六輪位行高下。
T1911_.46.0128c11: 若翻無明愛取即是熾然三菩提燈者。即有
T1911_.46.0128c12: 圓教六即位高下。十二因縁一人一念悉皆
T1911_.46.0128c13: 具足。癡如虚空不可盡。乃至老死如虚空
T1911_.46.0128c14: 不可盡。空則無有盡與不盡。空則是大乘。
T1911_.46.0128c15: 十二門論云。空名大乘。普賢文殊大人所乘
T1911_.46.0128c16: 故名大乘。大品云。是乘不動不出。若人欲
T1911_.46.0128c17: 使法性實際出者。是乘亦不動不出。大經
T1911_.46.0128c18: 云。一切衆生即是一乘。如此等名理即是。
T1911_.46.0128c19: 由理即是得有名字即是。從初發心聞
T1911_.46.0128c20: 説大乘知衆生即是佛。心謬取著故不能
T1911_.46.0128c21: 觀行。如蟲食木偶得成字。由名字故得
T1911_.46.0128c22: 有觀行。如前所説七番觀法。通達無礙即
T1911_.46.0128c23: 是行處。由觀行故得有相似發得初品止
T1911_.46.0128c24: 是圓信。二品讀誦扶助信心。三品説法亦助
T1911_.46.0128c25: 信心。此三皆乘急戒緩。四品少戒急五品事
T1911_.46.0128c26: 理倶急。進發諸三昧陀羅尼得六根清淨。
T1911_.46.0128c27: 入鐵輪位也。由相似故得有分證三道即
T1911_.46.0128c28: 三徳豁然開悟。見三佛性住三涅槃入祕
T1911_.46.0128c29: 密藏。清淨妙法身湛然應一切。乃至等覺悉
T1911_.46.0129a01: 是分證即。轉無明生智慧明。如初日月乃
T1911_.46.0129a02: 至十四日月。轉行有生解脱。如十六日月
T1911_.46.0129a03: 乃至二十九日月。所有識名色法身。漸漸顯
T1911_.46.0129a04: 現猶如月體。由分證故得有究竟。三徳圓
T1911_.46.0129a05: 滿究竟般若。妙極法身。自在解脱。過茶無
T1911_.46.0129a06: 字可説也。故知小大次位。皆約十法界十
T1911_.46.0129a07: 二因縁也。若寂滅眞如有何次位。初地即二
T1911_.46.0129a08: 地。地從如生。如無有生。或從如滅。如無
T1911_.46.0129a09: 有滅。一切衆生即大涅槃不可復滅。有何
T1911_.46.0129a10: 次位高下大小耶。不生不生不可説。有因
T1911_.46.0129a11: 縁故亦可得説。十因縁法爲生作因。如
T1911_.46.0129a12: 畫虚空方便種樹。説一切位耳。若人不
T1911_.46.0129a13: 知上諸次位。謬生取著成増上慢。即菩薩
T1911_.46.0129a14: 栴陀羅。安忍者。觀十界因縁。當起種種遮
T1911_.46.0129a15: 道法。所謂三障四魔種種違順。業魔禪二乘
T1911_.46.0129a16: 菩薩行行等法。皆從行有兩支起。若能安忍
T1911_.46.0129a17: 即能成就如來行有功徳。所謂六根清淨之
T1911_.46.0129a18: 報相也。煩惱障發者。所謂貪瞋邪計深利諸
T1911_.46.0129a19: 見慢二乘通別三藏等菩薩慧行等。悉是無
T1911_.46.0129a20: 明愛取支中發。若能了達安忍則開佛知見。
T1911_.46.0129a21: 報障發者。所謂種種陰界入種種八風種種
T1911_.46.0129a22: 病患。即是七支中發。若知即是佛性。不動
T1911_.46.0129a23: 轉取捨猶如虚空。是則不斷生死而入涅
T1911_.46.0129a24: 槃。不破壞陰入而顯眞實法身也。能如是
T1911_.46.0129a25: 通達則於三障無礙。住忍辱地柔和善順。
T1911_.46.0129a26: 而不卒暴心亦不驚。是名安忍心成。如聲
T1911_.46.0129a27: 聞若住忍法。終不退作五逆闡提。菩薩住
T1911_.46.0129a28: 堪忍地。終不起障道重罪也。無順道法愛
T1911_.46.0129a29: 者。一似二眞。菩薩從初伏忍入柔順忍。發
T1911_.46.0129b01: 鐵輪似解功徳不染三法。所謂相似智慧功
T1911_.46.0129b02: 徳法性。以智慧有無明愛取故。以功徳有
T1911_.46.0129b03: 行有業故。以法性有名色生死故皆不應
T1911_.46.0129b04: 著。若於三法生愛。不入菩薩位不墮二
T1911_.46.0129b05: 乘。是名頂墮。亦名順道。觀無明愛取順慧
T1911_.46.0129b06: 行道。觀行有順行行道。觀識等順法性
T1911_.46.0129b07: 道。順三道故不墮聲聞地。愛三道故不
T1911_.46.0129b08: 入菩薩地。云何起愛。如入薝蔔林不嗅
T1911_.46.0129b09: 餘香。菩薩唯愛諸佛功徳。不復念有二乘
T1911_.46.0129b10: 及餘方便道。是名爲愛。愛故不能變無明
T1911_.46.0129b11: 愛取爲眞明。不能變行有爲妙行。不能
T1911_.46.0129b12: 顯識色爲法身。三道不轉豈入菩薩位。若
T1911_.46.0129b13: 不著相似三法無順道愛者。則無量衆罪
T1911_.46.0129b14: 除清淨心常一。如是尊妙人則能見般若。般
T1911_.46.0129b15: 若尚不著何況於餘法。入理般若名爲住。
T1911_.46.0129b16: 即是初發心住時便成正覺。知一切法眞實
T1911_.46.0129b17: 之性。具足慧身不由他悟。見般若者。眞
T1911_.46.0129b18: 見三道三種般若也。從此已去心心寂滅。
T1911_.46.0129b19: 自然流入薩婆若海。無量無明自然而破。大
T1911_.46.0129b20: 論云。何故處處説破無明三昧。答。無明品
T1911_.46.0129b21: 數甚多。始從初心至金剛頂。皆破無明悉
T1911_.46.0129b22: 顯法性。餘一品在。若除此品即名爲佛。如
T1911_.46.0129b23: 來身者金剛之體。衆惡已斷衆善普會。三徳
T1911_.46.0129b24: 究竟過茶無字可説。是名乘是寶乘直至

T1911_.46.0129b25:

道場。到薩婆若中住。餘如上説

云云

○第

T1911_.46.0129b26: 九明念佛發者。或發念佛次發諸禪。或因
T1911_.46.0129b27: 諸禪而發念佛。於坐禪中忽然思惟諸佛
T1911_.46.0129b28: 功徳無量無邊不可思議。信敬慚愧深生慕
T1911_.46.0129b29: 仰。存想諸佛。有大神力有大智慧。有大福
T1911_.46.0129c01: 徳。有大相好。如是相好從此功徳生。如此
T1911_.46.0129c02: 相好從彼功徳生。如是相好有如此福徳。
T1911_.46.0129c03: 如此相好有如彼福徳。知相體知相果
T1911_.46.0129c04: 知相業。一一法門照達明了。深解相海而
T1911_.46.0129c05: 無疑滯。定心怗怗亦不動亂。安住此定漸
T1911_.46.0129c06: 漸轉深。忽發麁細住欲界未到進入初禪
T1911_.46.0129c07: 等。念佛根本各是一邊。覺此念佛境界故
T1911_.46.0129c08: 名覺支。分別念佛有種種相種種功徳法
T1911_.46.0129c09: 門。皆分明識。是爲觀支。如是見已心大歡
T1911_.46.0129c10: 喜慶悦内充。名喜支。一心安隱遍體怡樂。
T1911_.46.0129c11: 名樂支。無縁無念湛湛深入。名一心支。如
T1911_.46.0129c12: 是五支與念佛法同起。如來功徳力熏味
T1911_.46.0129c13: 倍餘支。不可稱説。證者自知。但佛法功徳
T1911_.46.0129c14: 相好無量。所發得三昧亦應無量。所發五
T1911_.46.0129c15: 支亦復無量不可説不可説。一一五支皆具
T1911_.46.0129c16: 十種功徳眷屬支林。是爲因念佛三昧發
T1911_.46.0129c17: 得初禪乃至四空。特勝通明不淨背捨慈心

T1911_.46.0129c18:

等。亦復如是

云云

。云何因禪發得念佛三昧。

T1911_.46.0129c19: 行者若發根本等諸禪。於定心中忽然憶
T1911_.46.0129c20: 念諸佛如來。感動福徳由於相好。相好由於
T1911_.46.0129c21: 善業。三種法門與心相應豁豁明了。此法發
T1911_.46.0129c22: 時禪定五支倍増其妙。四禪特勝背捨等亦
T1911_.46.0129c23: 如是。此念佛定亦有二種。一隱沒。二不隱
T1911_.46.0129c24: 沒。若先得隱沒解佛功徳憶識明了。然後
T1911_.46.0129c25: 得不隱沒。明見光相瞻奉神容的的分明
T1911_.46.0129c26: 者。此非是魔。能増進功徳扶疏善根。因於
T1911_.46.0129c27: 念佛廣能通達六念法門。所謂念佛功徳法
T1911_.46.0129c28: 門即是念法。弟子受行念相業體果三事和
T1911_.46.0129c29: 合。名念僧。此即以念僧以念佛以念法善
T1911_.46.0130a01: 奪諸惡念即是念捨。如是念時信敬慚愧即
T1911_.46.0130a02: 是念戒。念此定中支林功徳與諸天等即
T1911_.46.0130a03: 是念天。三自念三念他。乃至通達一切法
T1911_.46.0130a04: 於念佛門成摩訶衍。如薩陀波崙見佛時
T1911_.46.0130a05: 得無量法門。内外皆不隱沒。若内闇隱沒
T1911_.46.0130a06: 不識一箇功徳法門。而外見光相溢目者。
T1911_.46.0130a07: 此是魔也。折善芽莖損道華果。今時人
T1911_.46.0130a08: 見佛心無法門皆非佛也。若得此意但
T1911_.46.0130a09: 取法正。色相非正也。若專取色相者魔變
T1911_.46.0130a10: 作相。泥木圖寫皆應是佛。又如來示現自在
T1911_.46.0130a11: 無礙。何必一向作丈光。丈光形者示同端
T1911_.46.0130a12: 正人耳。佛遍示所喜身。遍示所宜身。遍示
T1911_.46.0130a13: 對治身。遍示得度身。師僧父母鹿馬猨猴。
T1911_.46.0130a14: 一切色像隨得見時。與法門倶發。又能増

T1911_.46.0130a15:

長本之善根乃名念佛三昧

云云

○十明神

T1911_.46.0130a16: 通發者。略爲五。天眼他心天耳宿命身通。
T1911_.46.0130a17: 無漏屬下境中説。唯得因禪發通。不得
T1911_.46.0130a18: 因通發禪。所以者何。諸禪皆是定法互得相
T1911_.46.0130a19: 發。諸禪是通體。通是諸禪用。從體有用故通
T1911_.46.0130a20: 附體興。用不孤生安能發體。經云。深修禪
T1911_.46.0130a21: 定得五神通。即此意也。若通論發者。一一
T1911_.46.0130a22: 禪中皆能發五通。若就便易別論者。根本多
T1911_.46.0130a23: 不能發設發亦不快利。特勝通明多發輕擧
T1911_.46.0130a24: 身通。背捨勝處多發如意轉變自在身通。若
T1911_.46.0130a25: 慈心定中縁人色貎取得樂相。因色知心
T1911_.46.0130a26: 識其苦樂。此多發知他心通。既藉色知心。
T1911_.46.0130a27: 亦知其言語音聲亦發天耳通。因縁觀人三
T1911_.46.0130a28: 世。照過去事多發宿命通。照未來事多發
T1911_.46.0130a29: 天眼通。若念佛定不隱沒者多發天眼通。又
T1911_.46.0130b01: 諸通若精細者。即是三明。但非無漏明耳。
T1911_.46.0130b02: 譬如盲聾眼耳忽開則大歡喜。況無量劫來
T1911_.46.0130b03: 五根内盲。今破五翳淨發五通。一一通中
T1911_.46.0130b04: 皆有五支。如眼障破覺於眼根與色作對
T1911_.46.0130b05: 即覺支。分別色等無量種相即觀支。此通開
T1911_.46.0130b06: 即大慶悦是喜支。内心受樂即樂支。無縁無
T1911_.46.0130b07: 念湛然即一心支。餘四通亦如是。若就諸
T1911_.46.0130b08: 禪之體。或内心得解。或外相不明。而有隱
T1911_.46.0130b09: 沒之義。神通是定家之用。用必明了。是故悉
T1911_.46.0130b10: 是不隱沒也○第四明修止觀者。若行人
T1911_.46.0130b11: 發得諸禪無有方便貪著禪味。是菩薩縛。
T1911_.46.0130b12: 隨禪受生流轉生死。若求出要應當觀察

T1911_.46.0130b13:

十意

云云

。若觀禪如胡瓜。能爲十法界而

T1911_.46.0130b14: 作因縁。初雖發定柔伏身口如蛇入筒因
T1911_.46.0130b15: 禪而直。後出觀對境。已復還曲更生煩惱。
T1911_.46.0130b16: 初如小水後盈大器。禪法既失破戒反道
T1911_.46.0130b17: 造無間業。佛在世時得四禪比丘謂爲四

T1911_.46.0130b18:

果。又熊子等是也

云云

。又勝意著禪自高謗

T1911_.46.0130b19:

擯喜根

云云

。又入定無惡出觀起惡成業。

T1911_.46.0130b20: 若失定者惡牽惡道。不失定者受禪報盡
T1911_.46.0130b21: 惡業則興。受飛貍身噉諸魚鳥即其義也。
T1911_.46.0130b22: 若不得禪名利不至。既得禪已因造三途
T1911_.46.0130b23: 法界。若在禪中染著定相。若出觀已起慈
T1911_.46.0130b24: 仁禮義之心。若不失定隨禪報盡則生人
T1911_.46.0130b25: 道若用禪觀熏於十善。任運自成不加防
T1911_.46.0130b26: 護。是天業。四禪四空上兩界業。若專修根本
T1911_.46.0130b27: 但増長人天。永無出期。如大通智勝佛時
T1911_.46.0130b28: 諸梵自云。一百八十劫空過無有佛。三惡道
T1911_.46.0130b29: 充滿了無一人得出生死。若專修不淨背捨
T1911_.46.0130c01: 等不俟諦智能發無漏。成聲聞法界。若
T1911_.46.0130c02: 觀諸禪能破六蔽。蔽是集集招苦果。能破
T1911_.46.0130c03: 是道道能至滅。亦是聲聞法界。亦是六度菩
T1911_.46.0130c04: 薩法界。又禪必棄欲是爲檀。若不持戒三
T1911_.46.0130c05: 昧不現前是爲尸。得禪故無瞋是爲忍。得
T1911_.46.0130c06: 禪故無雜念是爲精進。此法自名禪。知諸
T1911_.46.0130c07: 法皆無常名爲智。是名因禪起六度菩薩
T1911_.46.0130c08: 法界。又觀此禪是因縁生法。若觀諸禪是
T1911_.46.0130c09: 有支。有支由取乃至老死如前説。是縁覺法
T1911_.46.0130c10: 界。又觀諸禪因縁生法即空。生法即空是無
T1911_.46.0130c11: 生道諦。是通教聲聞菩薩等法界。又觀此禪
T1911_.46.0130c12: 因縁生法即空即假即中。十法界從禪而生
T1911_.46.0130c13: 從禪而滅。何以故。若因禪出生三途六道
T1911_.46.0130c14: 法。即是増長二十五有。生六法界滅四法
T1911_.46.0130c15: 界。若因禪出生背捨等法伏二十五有。亦
T1911_.46.0130c16: 是摧翳六法界也。若觀背捨等無常者。是
T1911_.46.0130c17: 用生滅拙度破二十五有。滅六法界。生一
T1911_.46.0130c18: 法界。若觀禪因縁生法即空者。是用不生巧
T1911_.46.0130c19: 度破二十五有。滅七法界生一法界。若觀
T1911_.46.0130c20: 禪即假者。是用無量拙度破二十五有及
T1911_.46.0130c21: 客塵煩惱。滅八法界生一法界。若觀禪因
T1911_.46.0130c22: 縁生法即中者。是用一實巧度破二十五
T1911_.46.0130c23: 有及無明惑。滅九法界生一法界。成王三
T1911_.46.0130c24: 昧遍攝一切三昧。根本背捨悉入其中如
T1911_.46.0130c25: 流歸海。變根本背捨悉成摩訶衍。攝義如
T1911_.46.0130c26: 流入海。滅義如淡盡。生義如鹹成。禪波羅
T1911_.46.0130c27: 蜜變彼慈定成無縁慈悲。變彼念佛成大
T1911_.46.0130c28: 念佛海。十方諸佛悉現在前。變彼神通成
T1911_.46.0130c29: 於如來無謀善權。擧要言之。九法界中諸戒
T1911_.46.0131a01: 定慧入王三昧者。變名聖行。聖行所契安
T1911_.46.0131a02: 住諦理即名天行。天行有同體無縁慈即
T1911_.46.0131a03: 梵行單明悲同煩惱欲拔苦即病行。單明
T1911_.46.0131a04: 慈同小善欲與其樂即嬰兒行。以是五行
T1911_.46.0131a05: 生十功徳。乃至究竟成大涅槃。是名因禪
T1911_.46.0131a06: 生滅十法隱顯三諦。次第生出展轉増進
T1911_.46.0131a07: 攝成佛法。具在即中王三昧内。此乃思議之
T1911_.46.0131a08: 境非今所觀。不思議觀者。若發一念定心。
T1911_.46.0131a09: 或味或淨乃至神通。即知此心是無明法性
T1911_.46.0131a10: 法界。十界百法無量定亂一念具足。何以故。
T1911_.46.0131a11: 由迷法性故有一切散亂惡法。由解法性
T1911_.46.0131a12: 故有一切定法。定散既即無明無明亦即法
T1911_.46.0131a13: 性。迷解定散其性不二。微妙難思絶言語
T1911_.46.0131a14: 道。情想圖度徒自疲勞。豈是凡夫二乘境界。
T1911_.46.0131a15: 雖超越常情而不離群有。經言。一切衆生
T1911_.46.0131a16: 即滅盡定。雖即心名定而衆生未始是。而
T1911_.46.0131a17: 衆生未始非。何以故。若離衆生何處求定。
T1911_.46.0131a18: 故衆生未始非。若即衆生定非衆生。故衆
T1911_.46.0131a19: 生未始是。未是故不即不非故不離。不
T1911_.46.0131a20: 即不離妙在其中難量若空。唯佛與佛乃
T1911_.46.0131a21: 能究盡。一念禪定既爾。一切境界亦復如是。
T1911_.46.0131a22: 若如此觀豁得悟者。直聞是言煩惱病愈。
T1911_.46.0131a23: 不須下九法也。若觀未悟重起慈悲。此理
T1911_.46.0131a24: 寂靜而衆生起迷。無明戲論翳如來藏稠
T1911_.46.0131a25: 煩惱林。是故起悲拔根本重苦。又無明即法
T1911_.46.0131a26: 性煩惱即菩提。欲令衆生即事而眞。法身
T1911_.46.0131a27: 顯現。是故起慈與究竟樂。如是誓願清淨
T1911_.46.0131a28: 眞正。上求佛道下化衆生。不雜毒不偏
T1911_.46.0131a29: 邪無依倚離二邊。名發菩提心。此心發時
T1911_.46.0131b01: 豁然得悟。如快馬見鞭影即到正路。若
T1911_.46.0131b02: 不去者。當安心止觀善巧迴轉方便修習。
T1911_.46.0131b03: 或止或觀。若觀一念禪定二邊寂滅名體眞
T1911_.46.0131b04: 止。照法性淨無障無礙名即空觀。又觀禪
T1911_.46.0131b05: 心即空即假。雙照二諦而不動眞際。名隨
T1911_.46.0131b06: 縁止。通達藥病稱適當會。名即假觀。又深
T1911_.46.0131b07: 觀禪心。禪心即空即假即中無二無別。名
T1911_.46.0131b08: 無分別止。達於實相如來藏第一義諦。無二
T1911_.46.0131b09: 無別名即中觀。三止三觀在一念心。不前
T1911_.46.0131b10: 不後非一非異。爲破二邊名一名中。爲
T1911_.46.0131b11: 破偏著生滅名圓寂滅。爲破次第三止三
T1911_.46.0131b12: 觀名三觀一心。實無中圓一心定相。以此

T1911_.46.0131b13:

止觀而安其心

云云

。若二法研心而不入

T1911_.46.0131b14: 者。當知未發眞前皆是迷亂。以一心三觀
T1911_.46.0131b15: 遍破横竪一切迷亂。迷去慧發亂息定成。如
T1911_.46.0131b16: 其不悟即塞而不通。應當更觀。何者不通。
T1911_.46.0131b17: 何者不塞。若其不塞即應是通。如其不通。
T1911_.46.0131b18: 更須觀察知字非字識四諦得失。若不悟
T1911_.46.0131b19: 者。是不解調停道品。所以者何。一念禪心
T1911_.46.0131b20: 具十界五陰。諸陰即空破界内四倒成四
T1911_.46.0131b21: 枯。諸陰即假破界外四倒成四榮。諸陰即
T1911_.46.0131b22: 中非内非外非榮非枯。於其中間而般涅
T1911_.46.0131b23: 槃。如此四念開道品門。道品開三解脱門。
T1911_.46.0131b24: 入涅槃道定具足。何意不悟。當由過去障
T1911_.46.0131b25: 蔽現著禪味不能棄捨。今昔相扶共成慳
T1911_.46.0131b26: 蔽道何由發。當苦到懺悔捨身命財。捨味
T1911_.46.0131b27: 禪貪修於檀度助治慳障。又味著諸禪即
T1911_.46.0131b28: 破隨道戒乃至破具足戒。過現相扶共成
T1911_.46.0131b29: 破戒蔽。應苦到懺悔令事相謹絜助治尸
T1911_.46.0131c01: 障也。又如黒齒梵天尚自有瞋。今發事禪
T1911_.46.0131c02: 何意無瞋。又諸有禪定有非無生亦非
T1911_.46.0131c03: 寂滅。非二忍故任自是瞋。過現相扶共成
T1911_.46.0131c04: 瞋障。當苦到懺悔加修事慈助治忍障。又
T1911_.46.0131c05: 著禪味是放逸。癡所盲散動間雜。過現相
T1911_.46.0131c06: 扶共成懈怠。當苦到精進無間相續助治進
T1911_.46.0131c07: 障。又禪中所發業相惱亂禪心。不得湛一。
T1911_.46.0131c08: 若二乘但斷煩惱抵業而去不論斷業。菩
T1911_.46.0131c09: 薩斷煩惱受法性身。而諸法門有開不開。
T1911_.46.0131c10: 當知爲業所障。須苦到修諸善業。法性身
T1911_.46.0131c11: 尚爾。況生死身安得無業。修善助治定障。
T1911_.46.0131c12: 又味禪者全是不了無常生滅。況了味著不
T1911_.46.0131c13: 生不滅。過現相扶共成癡障。當苦到懺悔
T1911_.46.0131c14: 治事迷僻。是略明對治廣不可盡。行人觀
T1911_.46.0131c15: 法極至於此。若不悟者是大鈍根大遮障罪。
T1911_.46.0131c16: 恐因罪障更造過失。故重明下三種意耳。
T1911_.46.0131c17: 識次位内防増上慢。安忍外防八風。除法愛
T1911_.46.0131c18: 防頂墮。十法成就速入無生。得一大車遊
T1911_.46.0131c19: 於四方直至妙覺。破二十五有證王三昧。

T1911_.46.0131c20:

自行化他初後具足。餘皆如上説

云云

T1911_.46.0131c21:

摩訶止觀卷第九

下

T1911_.46.0131c22:
T1911_.46.0131c23:
T1911_.46.0131c24:

T1911_.46.0131c25:

摩訶止觀卷第十

上

T1911_.46.0131c26: 　隋天台智者大師説
T1911_.46.0131c27: 門人灌頂記　
T1911_.46.0131c28: 第七觀諸見境者。非一曰諸。邪解稱見。又
T1911_.46.0131c29: 解知是見義。推理不當而偏見分明作決定

Footnote:

119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 [行番号:有/無] [返り点:有/無] [CITE]