SAT DB

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
T1911_.46.0132a01: 解。名之爲見。夫聽學人誦得名相齊文作
T1911_.46.0132a02: 解。心眼不開全無理觀。據文者生無證者
T1911_.46.0132a03: 死。夫習禪人唯尚理觀觸處心融。闇於名
T1911_.46.0132a04: 相一句不識。誦文者守株情通者妙悟。兩
T1911_.46.0132a05: 家互闕論評皆失。若見解無滯名字又諳。以
T1911_.46.0132a06: 見解問他意無窮盡。如曲射繞鳥飛走失
T1911_.46.0132a07: 路。若解釋難問綽有餘工。如射太虚箭
T1911_.46.0132a08: 去無礙。當知非由學成必是見發。此見或
T1911_.46.0132a09: 因禪發或因聞發。例如無漏起時藉於信
T1911_.46.0132a10: 法聞思。因聞發者。本聽不多廣能轉悟。見
T1911_.46.0132a11: 解分明聰辯問答。因禪發者。初因心靜後
T1911_.46.0132a12: 觀轉明。翻轉自在有如妙達。南方習禪者寡
T1911_.46.0132a13: 發見人微。北方多有此事。盲瞑不識謂得
T1911_.46.0132a14: 眞道謂得陀羅尼。闇於知人高安地位。或
T1911_.46.0132a15: 時不信撥是狂惑。今言非狂非聖。夫鬼著
T1911_.46.0132a16: 能語鬼去則癡。其既不爾故知非狂。尋其
T1911_.46.0132a17: 故惑貪瞋尚在。約其新惑更増煩惱。八十
T1911_.46.0132a18: 八使繋縛浩然。故知非聖乃是見慧發耳。通
T1911_.46.0132a19: 論見發因聞因禪而多因禪。或禪已見發
T1911_.46.0132a20: 或禪見倶發。見已得禪又少兩義則多。例如
T1911_.46.0132a21: 諸禪通發無漏。而未到發者少。六地九地發
T1911_.46.0132a22: 者多。爲是義故次禪定境而論諸見也。若
T1911_.46.0132a23: 人見發利智根熟能自裁正。或尋經論勘知
T1911_.46.0132a24: 己過者。此人難得。若不能自正。遇善知識
T1911_.46.0132a25: 明示是非破其見心。此亦難得。故云眞法
T1911_.46.0132a26: 及説者聽衆難得故。既不自覺又不値師。
T1911_.46.0132a27: 邪畫日増生死月甚。如稠林曳曲木何得
T1911_.46.0132a28: 出期。今觀諸見境爲四。一明諸見人法。二
T1911_.46.0132a29: 明諸見發因縁。三明過失。四明止觀。第一
T1911_.46.0132b01: 明諸見人法又二。一邪人不同。二邪人執法
T1911_.46.0132b02: 不同。邪人不同又爲三。一佛法外外道。二附
T1911_.46.0132b03: 佛法外道。三學佛法成外道。一外外道。本
T1911_.46.0132b04: 源有三。一迦毘羅外道此翻黄頭。計因中
T1911_.46.0132b05: 有果。二漚樓僧佉此翻休睺。計因中無果。
T1911_.46.0132b06: 三勒沙婆此翻苦行。計因中亦有果亦無
T1911_.46.0132b07: 果。又入大乘論云。迦毘羅所説有計一過。
T1911_.46.0132b08: 作者與作一。相與相者一。分與有分一。如
T1911_.46.0132b09: 是等名爲計一。優樓僧佉計異。迦羅鳩馱
T1911_.46.0132b10: 計一異。若提子計非一非異。一切外道及摩
T1911_.46.0132b11: 迦羅等計異。皆不離此四。從三四外道派
T1911_.46.0132b12: 出枝流。至佛出時有六大師。所謂富蘭那
T1911_.46.0132b13: 迦葉。迦葉姓也。計不生不滅。末伽梨拘 &T049271;

梨
T1911_.46.0132b14: 子計衆生苦樂無有因縁自然而爾。刪闍
T1911_.46.0132b15: 夜毘羅胝子計衆生時熟得道八萬劫到。縷
T1911_.46.0132b16: 丸數極。阿耆多翅舍欽婆羅。欽婆羅麁衣也。
T1911_.46.0132b17: 計罪報之苦以投巖拔髮代之。迦羅鳩馱
T1911_.46.0132b18: 迦旃延計亦有亦無。尼揵陀若提子計業所
T1911_.46.0132b19: 作定不可改。此出羅什疏。名與大經同所
T1911_.46.0132b20: 計三同三異。或翻誤或別有意。今所未詳。
T1911_.46.0132b21: 而大體祖承迦毘羅等。依本爲三。或可爲
T1911_.46.0132b22: 四謂四見也。二附佛法外道者起自犢子。
T1911_.46.0132b23: 方廣自以聰明讀佛經書而生一見。附。佛
T1911_.46.0132b24: 法起故得此名。犢子讀舍利弗毘曇自制
T1911_.46.0132b25: 別義言。我在四句外第五不可説藏中。云何
T1911_.46.0132b26: 四句。外道計色即是我。離色有我。色中有
T1911_.46.0132b27: 我。我中有色。四陰亦如是。合二十身見。大
T1911_.46.0132b28: 論云。破二十身見成須陀洹即此義也。今
T1911_.46.0132b29: 犢子計我異於六師。復非佛法諸論皆推
T1911_.46.0132c01: 不受。便是附佛法邪人法也。或云。三世及
T1911_.46.0132c02: 無爲法爲四句也。又方廣道人自以聰明
T1911_.46.0132c03: 讀佛十喩。自作義云。不生不滅如幻如化空
T1911_.46.0132c04: 幻爲宗。龍樹斥云。非佛法方廣所作。亦是
T1911_.46.0132c05: 邪人法也。三學佛法成外道。執佛教門而
T1911_.46.0132c06: 生煩惱不得入理。大論云。若不得般若
T1911_.46.0132c07: 方便入阿毘曇。即墮有中。入空即墮無中。
T1911_.46.0132c08: 入昆勒墮亦有亦無中。中論云。執非有非
T1911_.46.0132c09: 無名愚癡論。倒執正法還成邪人法也。若
T1911_.46.0132c10: 學摩訶衍四門即失般若意。爲邪火所燒
T1911_.46.0132c11: 還成邪人法。故百論正破外外道。今大乘論
T1911_.46.0132c12: 師炎破毘曇成實謂是計有無外道。然成
T1911_.46.0132c13: 論云。三藏中實義空是。此乃似無意。又同
T1911_.46.0132c14: 百家之是異百家之非。捉義出沒又似因
T1911_.46.0132c15: 中亦有果亦無果意。又似昆勒意。當時論起。
T1911_.46.0132c16: 人皆得道。今時執者乃是人失何關法非。此
T1911_.46.0132c17: 應從容不可雷同迦毘羅等。若以大破小
T1911_.46.0132c18: 如淨名所斥。取其不見中理與外道同。
T1911_.46.0132c19: 非是奪其方便之意。二明邪人執法不同
T1911_.46.0132c20: 者關中疏云。一師各有三種法。一得一切智
T1911_.46.0132c21: 法。二得神通法。三得韋陀法。一切智者。各
T1911_.46.0132c22: 於所計生一種見。解心明利將此見智通
T1911_.46.0132c23: 一切法。故名一切智外道。神通法者。發得
T1911_.46.0132c24: 五通變城爲鹵。轉釋爲羊。停河在耳捫
T1911_.46.0132c25: 摸日月。此名神通外道。韋陀法者。世間文字
T1911_.46.0132c26: 星醫兵貨悉能解知。是爲韋陀外道。一師則
T1911_.46.0132c27: 有三種得法不同也。犢子方廣亦如是。若
T1911_.46.0132c28: 望執佛法邪約三藏四門。一門有三。一直
T1911_.46.0132c29: 發理解智性生見。二得諸神通。三解四阿
T1911_.46.0133a01: 含文字。如是四門則有十二種得法不同
T1911_.46.0133a02: 也。若得意者。一一門中初有三種念處。一
T1911_.46.0133a03: 性念處。二共念處。三縁念處。性是直縁諦
T1911_.46.0133a04: 理。共是事理合修。縁是遍縁一切境法。亦是
T1911_.46.0133a05: 縁三藏教法。後證果時成三種解脱。慧解
T1911_.46.0133a06: 脱倶解脱無疑解脱。故結集法藏時選取千
T1911_.46.0133a07: 人。悉用無疑解脱遍解内外經書。擬降外
T1911_.46.0133a08: 敵。毘曇婆沙云。煩惱障解脱禪定障解脱。一
T1911_.46.0133a09: 切法障解脱慧解脱人得初解脱。共解脱人
T1911_.46.0133a10: 得第二解脱。唯佛得第三解脱。總名無
T1911_.46.0133a11: 疑解脱也。執摩訶衍通別圓四門失意者。
T1911_.46.0133a12: 例有三十六種得法不同○第二明諸見發
T1911_.46.0133a13: 有二。一明諸見發。二見發不同。一明見
T1911_.46.0133a14: 發者。或因禪或因聞。衆生久劫靡所不
T1911_.46.0133a15: 作。曾習諸見隔生中忘。罪覆本解心不速
T1911_.46.0133a16: 開。今障若薄能發諸禪。或禪見倶發或禪後
T1911_.46.0133a17: 見發。或聞他説豁然見生。如有泉水土石
T1911_.46.0133a18: 所礙。決却壅滯 &MT04537;

矣成川。闇障既除分別
T1911_.46.0133a19: 薳去。一日十日綿綿不已。番番自難番番自
T1911_.46.0133a20: 解。所執之處實而有通。所不執處虚而自
T1911_.46.0133a21: 破。又辯才無滯巧説己法莊嚴言辭。他來
T1911_.46.0133a22: 撃難妙能申釋。如是見慧從何處出。由禪
T1911_.46.0133a23: 中有觀支。觀支是慧數。逸觀諸法莫自知
T1911_.46.0133a24: 止。快馬著汗不可控制。若聽講人無禪潤
T1911_.46.0133a25: 見始欲分別多抽腸吐血。因是制命見
T1911_.46.0133a26: 終不成。若定力潤觀雖逸難制。不致抽
T1911_.46.0133a27: 腸多得成見。從此觀支推研道理。謂諸
T1911_.46.0133a28: 法因中有果。此解明利洞見遠意出過餘
T1911_.46.0133a29: 人。將此難他他不得解。謂他妄語。自執
T1911_.46.0133b01: 己義他不能壞。自謂是實。無生眞智得理
T1911_.46.0133b02: 妙心。若細推尋但是見惑世智辯聰。具足
T1911_.46.0133b03: 八十八使顛倒惑網豈關眞解。當知是迦毘
T1911_.46.0133b04: 羅見發相也。又約觀支推尋諸法因中無果。
T1911_.46.0133b05: 此見分明解心猛利。雖種種難能種種通。
T1911_.46.0133b06: 引種種證成因中無果義。以此破他他不
T1911_.46.0133b07: 能當。餘爲妄語。他來破己己執轉成。以此
T1911_.46.0133b08: 爲實。建言歸趣唯向因中無果。當知定是
T1911_.46.0133b09: 僧佉見發也。若於觀支思惟因中亦有果
T1911_.46.0133b10: 亦無果法。大論云。有與無諍。無與有諍。言
T1911_.46.0133b11: 長爪執亦有亦無與有無者諍。若入此見
T1911_.46.0133b12: 難問無窮盡。豈非勒沙婆見發也。其六師
T1911_.46.0133b13: 所計不同。須善得諸師執意以所發見
T1911_.46.0133b14: 勘之。雖小不同但令大體相似。即是六師
T1911_.46.0133b15: 見發也。若於觀支計必有我。而不在身見
T1911_.46.0133b16: 四句中。亦不在三世無爲四句中。而在第
T1911_.46.0133b17: 五不可説藏中。發此見時心解明利能問能
T1911_.46.0133b18: 答。神俊快捷難與當鋒。破他成己決不可
T1911_.46.0133b19: 移。當知是犢子見發也。若於觀支謂諸法
T1911_.46.0133b20: 幻化。起空盡相。此解虚無不見解心及諸
T1911_.46.0133b21: 法異。同如幻化。唯計此是餘悉妄語。此是
T1911_.46.0133b22: 方廣見發也。若於觀支推諸法無常生滅
T1911_.46.0133b23: 不住。人我如龜毛兎角不可得但有實法。
T1911_.46.0133b24: 析實法塵若麁若細。總而觀之無常無我。
T1911_.46.0133b25: 計此爲實。所發見解全會毘曇。諸舊聽人
T1911_.46.0133b26: 雖解名相心路不通。若發此見於文雖
T1911_.46.0133b27: 昧而神解百倍。其不識者謂是賢聖而實
T1911_.46.0133b28: 非也。若是賢人道心欝然與解倶生。能伏煩
T1911_.46.0133b29: 惱成方便位。今雖解無常増長諍競。道心
T1911_.46.0133c01: 沈沒煩惱轉熾。故知是有門見發也。若於觀
T1911_.46.0133c02: 支忽發空解。謂言無常生滅三假浮虚。析
T1911_.46.0133c03: 塵入空種種方便。此見明利神用駿疾。強
T1911_.46.0133c04: 於問難破他成己。是實餘妄。此是空門見
T1911_.46.0133c05: 發也。若於觀支計一切法亦有亦無。若入
T1911_.46.0133c06: 此門難問無窮盡。此是昆勒意。論乃不度
T1911_.46.0133c07: 習發無定。是爲亦有亦無見發也。非有非無
T1911_.46.0133c08: 見例亦可知。當知四門通理則成正見。若
T1911_.46.0133c09: 失方便墮四見中。故名佛法内邪也。何
T1911_.46.0133c10: 但三藏四門執成邪見。無量劫來亦學摩訶
T1911_.46.0133c11: 衍通別圓等不入理。保之爲是。取於四
T1911_.46.0133c12: 邊邪見火燒。今於觀支忽發先解。夢虚空
T1911_.46.0133c13: 花如幻之有。作此有解解心明利。或作幻
T1911_.46.0133c14: 本無實無實故空。空解明利。或作亦空亦
T1911_.46.0133c15: 有解。譬如幻化物見而不可見。或作非空
T1911_.46.0133c16: 非有解。非是幻有亦作幻無。中論觀法品
T1911_.46.0133c17: 云。若言諸法非有非無。是名愚癡論。向道
T1911_.46.0133c18: 人聞説即悟名得實相。邪心取著生戲論
T1911_.46.0133c19: 者。即判屬愚癡論。是爲通教四門四見也。
T1911_.46.0133c20: 若於觀支思惟通教四門之解是界内幻夢。
T1911_.46.0133c21: 此夢從眠法生。眠即無明。觀無明入法性。
T1911_.46.0133c22: 亦有四門。或言法性如井中七寶。或言如
T1911_.46.0133c23: 虚空。或言如酒酪瓶。或言中道。此四解明
T1911_.46.0133c24: 利。即是別教四門見發也。若於觀支忽解。
T1911_.46.0133c25: 無明轉即變爲明。明具一切法。或謂無明不
T1911_.46.0133c26: 可得變爲明。明何可得。此不可得具一切
T1911_.46.0133c27: 法。或謂法性之明亦可得亦不可得。非可
T1911_.46.0133c28: 得非不可得。一門即三門三門即一門。此解
T1911_.46.0133c29: 明利。所破無不壞所存無不立。無能逾
T1911_.46.0134a01: 勝。亦復自謂是無生忍。如此解者。是圓教
T1911_.46.0134a02: 四門見發也。大乘四門皆成見者。實語是虚
T1911_.46.0134a03: 語生語見故。涅槃是生死貪著生故。多服
T1911_.46.0134a04: 甘露傷命早夭。失方便門墮於邪執。故稱
T1911_.46.0134a05: 内邪見也。夫四見爲諸見本。自他復爲共
T1911_.46.0134a06: 無因本。故龍樹破自他竟。點共有二過無
T1911_.46.0134a07: 因則不可。自他既不實況無因耶。本破末傾
T1911_.46.0134a08: 其意在此。若立自他共無因例立。今大小
T1911_.46.0134a09: 乘四門僻執成見。但明自他意竟餘者可
T1911_.46.0134a10: 知。若三藏明大生生小生皆從無明生不
T1911_.46.0134a11: 由眞起。若無明滅諸行滅。不關眞滅。執此
T1911_.46.0134a12: 見者即成自性邪見也。通教明眞是不生。
T1911_.46.0134a13: 不生故生生一切惑。若滅此惑還由不生。
T1911_.46.0134a14: 如此執者是他性邪見也。界内以惑爲自眞
T1911_.46.0134a15: 爲他。故作此説也。界外以法性爲自無明
T1911_.46.0134a16: 爲他。別教計阿梨耶生一切惑。縁修智慧
T1911_.46.0134a17: 滅此無明。能生能滅不關法性。此執他性
T1911_.46.0134a18: 生邪見也。圓教論法性生一切法。法性滅
T1911_.46.0134a19: 一切法。此則計自性邪見。前君弱臣強。今君
T1911_.46.0134a20: 強臣弱。餘二可知。夫因聞多發理見少發
T1911_.46.0134a21: 神通韋陀。因禪多發神通韋陀少發理見。
T1911_.46.0134a22: 發理見者伏學人。發神通伏俗人。俗人取
T1911_.46.0134a23: 異不取解。學人取解不取異。發韋陀兼
T1911_.46.0134a24: 伏。具發三者最能兼伏。因禪發者已如上
T1911_.46.0134a25: 説。因聞發者今當説。行者雖得禪而未發
T1911_.46.0134a26: 見要假前人啓發其心。心既靜利。忽聞因
T1911_.46.0134a27: 中有果。心豁開悟洞明邪慧。百千重意逾深
T1911_.46.0134a28: 逾遠。猶如石泉。是爲從聞發得迦毘羅見。
T1911_.46.0134a29: 餘三亦如是。若聞第五不可説藏及聞幻
T1911_.46.0134b01: 化。即發犢子見也。或聞三藏四門隨解
T1911_.46.0134b02: 一句。見心豁起深解無常。觀心奔踊不復
T1911_.46.0134b03: 可制。是爲因聞發有門見。三門亦如是。若
T1911_.46.0134b04: 聞摩訶衍十二門。各依門生解解心明利。
T1911_.46.0134b05: 過向所聞。雖發此解非大方便不入小
T1911_.46.0134b06: 賢中。又非迦毘羅等邪解。故知是發十二門
T1911_.46.0134b07: 見。二明發法不同者。迦毘羅外道直發見
T1911_.46.0134b08: 解。解心雄猛邪慧超殊不可摧伏。是得一
T1911_.46.0134b09: 切智法也。若直發神通蹈履水火隱顯自
T1911_.46.0134b10: 任。誰不謂聖人乎。眞諦三藏云。震旦國有

T1911_.46.0134b11:

二種福

云云

。是得神通法也。若直發韋陀。

T1911_.46.0134b12: 知世文字覽諸典籍一見即解。或竊讀三
T1911_.46.0134b13: 藏衍等經絓眼便識。還將此知莊嚴己法。
T1911_.46.0134b14: 若爾内外相濫殆不可識。今時多有還俗之
T1911_.46.0134b15: 者。畏憚王役入外道中。偸佛法義竊解莊
T1911_.46.0134b16: 老。遂成混雜迷惑初心。孰正孰邪。是爲發
T1911_.46.0134b17: 得韋陀法也。一種外道各得三法。約人成
T1911_.46.0134b18: 七。所謂單三複三具足者一。餘二外道亦爾。
T1911_.46.0134b19: 合有二十一種得法不同。若約六師一師有
T1911_.46.0134b20: 三合成十八。約人得多少則有四十二種
T1911_.46.0134b21: 得法不同也。犢子方廣發法不同。亦有單
T1911_.46.0134b22: 三複三具足者一。若内邪得法不同。隨一一
T1911_.46.0134b23: 門所計道理精能分別。此是得性念處見。
T1911_.46.0134b24: 亦是慧解脱耶。餘門亦如是。若但若兼發得
T1911_.46.0134b25: 神通飛騰縱任。此是得共念處見亦是倶解
T1911_.46.0134b26: 脱耶。若通慧自在而不能説法。或尋經
T1911_.46.0134b27: 論或聽他説即達名數。又下通韋陀上通
T1911_.46.0134b28: 大乘悉用己見消諸法門。以諸法門莊嚴
T1911_.46.0134b29: 己見。四門各有三種。約人亦有七意也。若
T1911_.46.0134c01: 通別圓等四門各直發慧解。各但變通。各知
T1911_.46.0134c02: 内外經書者。自謂道眞他謂高著。今但謂

T1911_.46.0134c03:

是邪見。一門有七。合成八十四種

云云

。復次

T1911_.46.0134c04: 前總論同異。今當一一論同異。三外六師
T1911_.46.0134c05: 雖同發一切智。或有見一切智。或無見一切
T1911_.46.0134c06: 智。如是等種種一切智所計處別。故見智則
T1911_.46.0134c07: 異。各據爲是餘人則非。法華云。野干前死。
T1911_.46.0134c08: 此明利使發時鈍使則沒故言前死。又云。
T1911_.46.0134c09: 諸大惡獸競來食噉。即是所執一見能噉諸
T1911_.46.0134c10: 見。論力云。一切諸師皆有究竟道鹿頭第
T1911_.46.0134c11: 一。當知一切智各各不同也。乃至三藏四門
T1911_.46.0134c12: 一切智。大乘四門一切智。各執所見互相呑
T1911_.46.0134c13: 噉。彼彼不同可以意得。次神通法不同者。
T1911_.46.0134c14: 神通因禪而得得禪不定。外外道秖因根
T1911_.46.0134c15: 本發通。或初二三四。所因既殊力用亦別。
T1911_.46.0134c16: 内邪亦因根本。又因淨禪。所因淺深通用優
T1911_.46.0134c17: 劣。大論云。所因處用通廣。所不因處用通
T1911_.46.0134c18: 劣。但禪是事通是用。倶屬福徳莊嚴。非所
T1911_.46.0134c19: 諍處雖無理諍。校捔所因通用悉異。次
T1911_.46.0134c20: 韋陀不同者。若外外道所發所讀治家濟世
T1911_.46.0134c21: 之書。部帙不同詮述各異。發讀多則知廣。少
T1911_.46.0134c22: 則知狹。長慢自大皆由文字不同也。若内
T1911_.46.0134c23: 邪不發不讀外外道文字者則知狹。發讀
T1911_.46.0134c24: 則知廣。不發不讀三藏文字者。不知界
T1911_.46.0134c25: 内名相則知見狹。發讀者則知廣。不發不
T1911_.46.0134c26: 讀衍者。不知界外名相則知狹。發讀者則
T1911_.46.0134c27: 知廣。當知韋陀之法句句不同耳。復次結
T1911_.46.0134c28: 會不同。然内外諸邪。倶明理慧神通文字立
T1911_.46.0134c29: 徳調心。尊人卑己聲譽動物。如菴羅果生
T1911_.46.0135a01: 熟難知。天下好首莫測邪正。今判之甚
T1911_.46.0135a02: 易。如迦羅七種不同。研其根本皆從邪無
T1911_.46.0135a03: 中起。若計因中有果破一切法唯存此句。
T1911_.46.0135a04: 作諸神通搖動時俗。令人信受因中有果
T1911_.46.0135a05: 法。所引韋陀異家。名相莊嚴因中有果。所
T1911_.46.0135a06: 立諸行歸宗趣向。指極因中有果爲所執
T1911_.46.0135a07: 法。動身口意造無量罪如後説。由此驗知
T1911_.46.0135a08: 是迦毘羅外道也。僧佉沙婆例亦如此元起
T1911_.46.0135a09: 邪無終歸所執。犢子亦如是。小大四門準
T1911_.46.0135a10: 此可解。驗之以元始察之以歸宗。則涇
T1911_.46.0135a11: 渭分流菽麥殊類。何意濫以莊老齊於佛
T1911_.46.0135a12: 法。邪正既以混和。何能拔大異小。自行不
T1911_.46.0135a13: 明何得化他。師弟倶墮也○第三明過失
T1911_.46.0135a14: 爲二。一明過失。二明並決。一正明過失者。
T1911_.46.0135a15: 若天竺宗三。眞丹亦有其義。周弘政釋三
T1911_.46.0135a16: 玄云。易判八卦陰陽吉凶。此約有明玄。老
T1911_.46.0135a17: 子虚融此約無明玄。莊子自然約有無明
T1911_.46.0135a18: 玄。自外枝派源祖出此。今且約此以明得
T1911_.46.0135a19: 失。如莊子云。貴賤苦樂是非得失皆其自然。
T1911_.46.0135a20: 若言自然是不破果。不辨先業即是破
T1911_.46.0135a21: 因。禮制仁義衞身安國。若不行用滅族亡
T1911_.46.0135a22: 家。但現世立徳不言招後世報。是爲破果
T1911_.46.0135a23: 不破因。若言慶流後世并前則是亦有果
T1911_.46.0135a24: 亦無果也。約一計即有三行。一謂計有行
T1911_.46.0135a25: 善。二計有行惡。三計有行無記。如云理
T1911_.46.0135a26: 分應爾富貴不可企求。貧賤不可怨避。生
T1911_.46.0135a27: 無足欣死何勞畏。將此虚心令居貴莫憍
T1911_.46.0135a28: 處窮不悶。貪恚心息安一懷抱。以自然訓
T1911_.46.0135a29: 物作入理弄引。此其得也。得有多種。若言
T1911_.46.0135b01: 常無欲觀其妙無何等欲。忽玉璧棄公相
T1911_.46.0135b02: 洗耳還牛自守高志。此乃棄欲界之欲攀
T1911_.46.0135b03: 上勝出之妙。即以初禪等爲妙。何以得知。
T1911_.46.0135b04: 莊公皇帝問道觀神氣。見身内衆物以此
T1911_.46.0135b05: 爲道。似如通明觀中發得初禪之妙。若言
T1911_.46.0135b06: 諸苦所因貪欲爲本。若離貪欲即得涅槃。
T1911_.46.0135b07: 此無三界之欲。此得滅止妙離之妙。又法
T1911_.46.0135b08: 名無染。若染於法是染涅槃。無此染欲
T1911_.46.0135b09: 得一道微妙。妙此諸欲欲妙皆無。汝得何
T1911_.46.0135b10: 等。尚不識欲界欲初禪妙。況後欲妙耶。若
T1911_.46.0135b11: 與權論。乃是逗機漸引覆相論欲妙。不得
T1911_.46.0135b12: 彰言了義而説。但息跨企之欲觀自然之
T1911_.46.0135b13: 妙。險詖之行既除。仁讓之風斯在。此皆計
T1911_.46.0135b14: 有自然而行善也。又計自然任運恣氣。
T1911_.46.0135b15: 亦不運御從善。亦不動役作惡。若傷神和
T1911_.46.0135b16: 不會自然。雖無取捨而是行無記。行業未
T1911_.46.0135b17: 盡受報何疑。若計自然作惡者。謂萬物自
T1911_.46.0135b18: 然恣意造惡終歸自然。斯乃背無欲而恣
T1911_.46.0135b19: 欲。違於妙而就麁。如莊周斥仁義。雖防
T1911_.46.0135b20: 小盜不意大盜掲仁義。以謀其國。本以
T1911_.46.0135b21: 自然息欲。乃掲自然而爲惡。此義可知
T1911_.46.0135b22: 也。次約天竺諸見空見最強。今寄之以論
T1911_.46.0135b23: 得失。夫空見爲三。一破因不破果破果不
T1911_.46.0135b24: 破因。二因果倶破不破一切法。三破因果
T1911_.46.0135b25: 及一切法。一切法即三無爲也。第三外道與
T1911_.46.0135b26: 佛法何異。大論明。大小乘空體析爲異。外
T1911_.46.0135b27: 道亦體析此云何異。外道從邪因縁無因縁。
T1911_.46.0135b28: 若析若體若畢竟空。佛弟子知從愛因縁。若
T1911_.46.0135b29: 析若體若畢竟空。有人言。破語非體。今明。
T1911_.46.0135c01: 中論首尾以破題品。破豈異體邪。故不約
T1911_.46.0135c02: 此分邪正大小。但依大論析正因縁異外
T1911_.46.0135c03: 道。體正因縁異小乘。若約邪因縁起空
T1911_.46.0135c04: 見。亦有三行而多作惡。眞觀空人知從愛
T1911_.46.0135c05: 生善尚不作。豈況惡乎。起空見人於果報
T1911_.46.0135c06: 財位非其諍處。空是其處。同我空法親友
T1911_.46.0135c07: 生愛。讃有破空怨讎瞋惱。人不知空慢之
T1911_.46.0135c08: 如土。空心無畏不存規矩。恣情縱欲破
T1911_.46.0135c09: 正見威儀淨命。死皆當墮三惡道中。六師
T1911_.46.0135c10: 云。若有慚愧則墮地獄。若無慚愧不墮
T1911_.46.0135c11: 地獄。背鱠經屏天雷尿井。逆父慢母劇於
T1911_.46.0135c12: 行路。乃謂無礙。若親異疏非平等也。自行
T1911_.46.0135c13: 姦惡復以化人。普共爲非失禮如畜。豈有
T1911_.46.0135c14: 天下容忍此耶。雖謂無礙不敢逆主慢
T1911_.46.0135c15: 后。自惜其身則於身有礙。是人直發此
T1911_.46.0135c16: 是見轉熾盛永不得禪。若得禪已見禪法
T1911_.46.0135c17: 多失。發見已禪。多是鬼禪鬼通。能記吉凶
T1911_.46.0135c18: 又知他心。又廣尋韋陀證成此見。令人信
T1911_.46.0135c19: 受破世出世善。名噉人狗。若一種不破不
T1911_.46.0135c20: 名飽足。破一切法見心乃飽。飽名轉熾。内
T1911_.46.0135c21: 無實行但虚諍計如叫喚求食。執空與有
T1911_.46.0135c22: 諍。空有相破爲嘊喍。自稱譽爲嗥吠。破他
T1911_.46.0135c23: 名摣。立己名掣。又狐疑未決爲嘊喍。陵
T1911_.46.0135c24: 恐於他爲嗥吠。如守家狗令他畏故而吠
T1911_.46.0135c25: 也。此人純自行惡化他有四。一自爲惡勸
T1911_.46.0135c26: 人行善。二自揚行善勸人行惡。三自勸倶
T1911_.46.0135c27: 惡。四自勸倶善。自惡勸善者。言我能達理
T1911_.46.0135c28: 於惡無妨。汝是淺行須先習善。化道應先
T1911_.46.0135c29: 以善引之。若自善勸惡者。言我是化主和
T1911_.46.0136a01: 光須善。汝是自行正應作惡。自勸倶惡者。
T1911_.46.0136a02: 倶行實道故。自勸倶善者。倶行權道故。此
T1911_.46.0136a03: 四雖異。皆以惡爲本隨業沈淪。何道可從
T1911_.46.0136a04: 耶。又空見行善者。空無善惡而須行善。不
T1911_.46.0136a05: 行善者。毘紐天瞋衆生苦惱。苦惱故成業。
T1911_.46.0136a06: 業由過去現在受報。以現持戒苦行遮現
T1911_.46.0136a07: 惡果。則得漏盡。若爾須善故持戒節身。少
T1911_.46.0136a08: 欲知足麁衣噉草。爲空造行而生喜怒。空
T1911_.46.0136a09: 是瞋愛諍計之處。若得禪發見禪謝見熾。見
T1911_.46.0136a10: 已得禪乃是鬼禪鬼通。如此空見自行唯一
T1911_.46.0136a11: 化他有四。例前自行化通即是隨業。隨業
T1911_.46.0136a12: 升沈何關道也。次執空見不作善惡騰騰
T1911_.46.0136a13: 平住。雖謂平住稱愛毀憂。以平平自高。當
T1911_.46.0136a14: 知平平生煩惱處。得禪發見如前。亦通
T1911_.46.0136a15: 韋陀竊解佛教。莊嚴無記嘊喍叫喚。無量
T1911_.46.0136a16: 結使從無記生。自行唯一化他亦四。若不
T1911_.46.0136a17: 發禪業牽惡道。若發禪隨禪受生。若此業
T1911_.46.0136a18: 未熟先世諸業強者先牽。當知諸見未能
T1911_.46.0136a19: 伏惑。云何惑斷耶。亦有亦無等得失之相。
T1911_.46.0136a20: 準此可知

T1911_.46.0136a21:

摩訶止觀卷第十

上

T1911_.46.0136a22:
T1911_.46.0136a23:
T1911_.46.0136a24:

T1911_.46.0136a25:

摩訶止觀卷第十

下

T1911_.46.0136a26: 　隋天台智者大師説
T1911_.46.0136a27: 門人灌頂記　
T1911_.46.0136a28: 次明内邪得失者。三藏四門本爲入理而
T1911_.46.0136a29: 執成戲論。發見獲禪兼通經籍。若以此門
T1911_.46.0136b01: 自執秖應生善。既與見相應還起三行。其
T1911_.46.0136b02: 行善者專爲諸有而造果報。取著有門而
T1911_.46.0136b03: 生愛恚。勝者墮慢坑負者墮憂獄。生煩惱
T1911_.46.0136b04: 處。有門還閉不得解脱。行惡行者執有爲
T1911_.46.0136b05: 是。餘者皆非。爲此有門無惡不作。邪鬼入
T1911_.46.0136b06: 心唯長衆非。九十六道三順佛法。故有阿
T1911_.46.0136b07: 毘曇道修多羅道。但五百羅漢於此有門得
T1911_.46.0136b08: 出。豈應是邪。今人僻取鬼則入心。故稱阿
T1911_.46.0136b09: 毘曇鬼。或從見入或從禪入。自行有一化
T1911_.46.0136b10: 人亦四。一門既爾三門亦然。若通別圓等各
T1911_.46.0136b11: 有四門生見。一見亦具三行。行善者可
T1911_.46.0136b12: 知。行惡者。執大乘中貪欲即是道。三毒中
T1911_.46.0136b13: 具一切佛法。如此實語本滅煩惱。而僻取
T1911_.46.0136b14: 著還生結業。稱毀憂愛欺慢嘊喍競於名利。
T1911_.46.0136b15: 自行則一化他有四。既非無漏無明潤業。
T1911_.46.0136b16: 業力牽生何所不至。不能細説準前可
T1911_.46.0136b17: 知。如是等見違於聖道。又能生長種種罪
T1911_.46.0136b18: 過。其不識者執謂是道。設知是見隨見而
T1911_.46.0136b19: 行以自埋沒。豈能於見動不動而修道品。略
T1911_.46.0136b20: 言見發生諸過失也。二明並決眞僞者。一
T1911_.46.0136b21: 就所起法並決。二就所依法並決。今通從
T1911_.46.0136b22: 外外道四句。乃至圓四門外道見通韋陀乃
T1911_.46.0136b23: 至圓門三念處三解脱。名數是同。所起見罪
T1911_.46.0136b24: 繋縛無異。譬如金鐵二鎖。又從外道四句。
T1911_.46.0136b25: 乃至圓門四見。名雖清美。所起煩惱體是汚
T1911_.46.0136b26: 穢。譬如玉鼠二璞。又從外道四句。乃至圓
T1911_.46.0136b27: 門四見雖同研錬有成不成。譬如牛驢二
T1911_.46.0136b28: 乳。又從外道四見。乃至圓門四見有害不
T1911_.46.0136b29: 害。譬如迦羅鎭頭二果。所計神我乃是縛法
T1911_.46.0136c01: 非自在我。各執己是餘爲妄語。互相是非
T1911_.46.0136c02: 何關如實。自謂眞道翻開有路。望得涅
T1911_.46.0136c03: 槃方沈生死。自言諦當終成邪僻。愛處生
T1911_.46.0136c04: 愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安
T1911_.46.0136c05: 塗割乃生滅強忍。雖一切智世情推度。雖
T1911_.46.0136c06: 得神通根本變化有漏變化。所讀韋陀世
T1911_.46.0136c07: 智所説。非陀羅尼力非法界流。雖斷鈍
T1911_.46.0136c08: 使如歩屈蟲。世醫所治差已更發。八十八
T1911_.46.0136c09: 使集海浩然。三界生死苦輪無際。沈著有
T1911_.46.0136c10: 漏永無出期。皆是諸見幻僞。豈可爲眞實
T1911_.46.0136c11: 之道也。二約所依法異者。一切諸見各依
T1911_.46.0136c12: 其法。三外外道是有漏人。發有漏法以有
T1911_.46.0136c13: 漏心著於著法。著法著心體是諍競。非但
T1911_.46.0136c14: 因時捉頭拔髮。發諸見已謂是涅槃。執成
T1911_.46.0136c15: 見猛毒増鬪盛。所依之法非眞所發之見亦
T1911_.46.0136c16: 是僞也。此雖邪法若密得意以邪相入正
T1911_.46.0136c17: 相。如華飛葉動藉少因縁尚證支佛。何況
T1911_.46.0136c18: 世間舊法。然支佛雖正華葉終非正教。外外
T1911_.46.0136c19: 道密悟。而其法門但通諸見。非正法也。皆
T1911_.46.0136c20: 由著心著於著法因果倶鬪。斷奠是邪法
T1911_.46.0136c21: 生邪見也。若三藏四門是出世聖人得出世
T1911_.46.0136c22: 法。體是清淨滅煩惱處。非唯佛經是正法。
T1911_.46.0136c23: 五百所申亦能得道。妙勝定云。佛去世後
T1911_.46.0136c24: 一百年。十萬人出家九萬人得道。二百年時
T1911_.46.0136c25: 十萬人出家。一萬人得道。當知以無著心
T1911_.46.0136c26: 不著無著法。發心眞正覺悟無常。念念生
T1911_.46.0136c27: 滅朝不保夕。志求出要不封門生染而
T1911_.46.0136c28: 起戲論。譬如有人欲速見王。受賜拜職
T1911_.46.0136c29: 從四門入。何暇盤停諍計好醜。知門是通

Footnote:

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