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摩訶止觀 (No. 1911_ 智顗説 ) in Vol. 46 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 [行番号:有/無] [返り点:有/無] [CITE]
T1911_.46.0028a01: 便之上更復方便。照見此諦更加佛眼。知 T1911_.46.0028a02: 此諦故更加一切種智。離則有二合則有 T1911_.46.0028a03: 三。是爲三藏法中二諦三諦離合之相也。 T1911_.46.0028a04: 次三乘人同以無言説道斷煩惱。論諦離 T1911_.46.0028a05: 合者。俗諦則同眞諦則異。大論云。空有二 T1911_.46.0028a06: 種。一但空。二不但空。大經云。二乘之人但 T1911_.46.0028a07: 見於空不見不空。智者非但見空能見不 T1911_.46.0028a08: 空。不空即大涅槃。二乘但空智如螢火。菩薩 T1911_.46.0028a09: 之人智慧如日。既空異智別則有兩諦之殊。 T1911_.46.0028a10: 而今合爲一眞諦。二乘體假入眞。*秖入但 T1911_.46.0028a11: 空不能從但空入假。無化他之用。菩薩 T1911_.46.0028a12: 體假入但眞。能從但空入假。化度衆生 T1911_.46.0028a13: 淨佛國土。上根菩薩體假入眞。前入但空。 T1911_.46.0028a14: 次入不但空。則破無明見佛性。與前眞永 T1911_.46.0028a15: 別。豈可同爲一眞諦耶。昔莊嚴家云。佛果 T1911_.46.0028a16: 出二諦外。得此片意而作義不成。不知佛 T1911_.46.0028a17: 智別照何境。別斷何惑。若得今意出外義 T1911_.46.0028a18: 則成。開善家云。佛果不出二諦外。不能動 T1911_.46.0028a19: 異二乘。作義復不成。若得此意不出義亦 T1911_.46.0028a20: 成。古來名此爲風流二諦意在此。但空不 T1911_.46.0028a21: 但空合時。*秖是一眞諦。離時成兩眞諦。與 T1911_.46.0028a22: 三藏家異。彼三藏第三諦。但有中道名無 T1911_.46.0028a23: 別體。眼無別見。智無別知。今則不爾。第三 T1911_.46.0028a24: 諦亦名眞諦。亦名中道第一義諦。有別體 T1911_.46.0028a25: 別見別知。是爲通教二諦三諦離合之相也。 T1911_.46.0028a26: 次別教明二諦與前求異。前之眞俗合爲 T1911_.46.0028a27: 別家之俗。俗者是世界隔別。俗有眞無。凡夫 T1911_.46.0028a28: 爲俗諦所攝。二乘爲眞諦所攝。既有無 T1911_.46.0028a29: 之異故稱爲俗。勝鬘名二乘作空亂意衆 T1911_.46.0028b01: 生。大經云。我與彌勒共論世諦。五百聲聞 T1911_.46.0028b02: 謂説眞諦。若論二諦俗諦不開。若作三 T1911_.46.0028b03: 諦。開有爲俗開無爲眞。對不但空爲第 T1911_.46.0028b04: 一義諦。是爲別教離合之相也◎
T1911_.46.0028b07: T1911_.46.0028b08:
T1911_.46.0028b11: 門人灌頂記 T1911_.46.0028b12: ◎次圓教但明一實諦。大經云。實是一諦方 T1911_.46.0028b13: 便説三。今亦例此。實是一諦方便説三。 T1911_.46.0028b14: 法華云。更以異方便助顯第一義耳。是爲 T1911_.46.0028b15: 圓教二諦三諦一諦離合之相也。次明四諦 T1911_.46.0028b16: 離合者。前三諦二諦一諦皆豎辯。四諦則横 T1911_.46.0028b17: 論。則有四種四諦。謂生滅無生滅無量無作 T1911_.46.0028b18: 等。生滅四諦即是横開三藏二諦也。無生 T1911_.46.0028b19: 四諦即是横開通教二諦也。無量四諦即是 T1911_.46.0028b20: 横開別教二諦也。無作四諦即是横開圓教 T1911_.46.0028b21: 一實諦也。今將中觀論。合此四番四諦。論 T1911_.46.0028b22: 云因縁所生法者。即生滅四諦也。我説即是 T1911_.46.0028b23: 空。即無生四諦也。亦爲是假名。即無量四諦 T1911_.46.0028b24: 也。亦名中道義。即無作四諦也。二明智離合 T1911_.46.0028b25: 者。諸經。或説一智二三四乃至十一智等。若 T1911_.46.0028b26: 説三智可用觀三諦。如其増減當云何觀。 T1911_.46.0028b27: 一智者。經云。一切諸如來同共一法身。一心 T1911_.46.0028b28: 一智慧。力無畏亦然。唯一佛智即一切種智。 T1911_.46.0028b29: 一相寂滅相種種行類相貎皆知。名一切種 T1911_.46.0028c01: 智。此智觀三諦者。若言一相寂滅相。即是 T1911_.46.0028c02: 觀於中道。若言種種行類相貎皆知者。即 T1911_.46.0028c03: 是雙照二諦也。若二智者所謂權實。權即一 T1911_.46.0028c04: 切智道種智。觀於有無兩諦也。實即一切種 T1911_.46.0028c05: 智觀於中道諦也。三智觀三諦可解不説。 T1911_.46.0028c06: 四智者。如大品明道慧道種慧一切智一切 T1911_.46.0028c07: 種智。釋論解此有多種。或因中但有理體。 T1911_.46.0028c08: 名爲道慧道種慧。果上事理皆滿。名一切智 T1911_.46.0028c09: 一切種智。或言。因中權實故言道慧道種慧。 T1911_.46.0028c10: 入空爲實慧入假爲權慧。或言。果上權實 T1911_.46.0028c11: 故言一切智一切種智。直縁中道名一切 T1911_.46.0028c12: 智。雙照二諦名一切種智。或言。因中總別 T1911_.46.0028c13: 果上總別。或言。道慧道種慧是單明權實。一 T1911_.46.0028c14: 切智一切種智是複明權實。如是等種種釋 T1911_.46.0028c15: 四智。四智秖是照三諦也。若經中有明五 T1911_.46.0028c16: 諦六七八九乃至無量者。但得此意釋之 T1911_.46.0028c17: 使入三諦也。十一智者。世智他心智兩種 T1911_.46.0028c18: 照俗諦。八智觀眞諦。如實智觀中道。是名 T1911_.46.0028c19: 智有離合而三諦不動。復次智諦倶開者。 T1911_.46.0028c20: 隨其多少自相攝。如三諦即有三智。二諦 T1911_.46.0028c21: 即有二智。此義可解。又智諦倶不開者。且 T1911_.46.0028c22: 據一諦一智不増不減。此亦可解。若智 T1911_.46.0028c23: 雖開合終是實智能顯實體也。次約諦智 T1911_.46.0028c24: 合辯者。三藏眞諦發一眼一智。俗諦發一眼 T1911_.46.0028c25: 一智。兩諦共發一眼一智。慧眼一切智縁眞 T1911_.46.0028c26: 諦。法眼道種智縁俗諦。佛眼一切種智共縁 T1911_.46.0028c27: 眞俗兩諦。不得道雙照秖得道前後共照 T1911_.46.0028c28: 耳。通教眞諦發二眼二智。俗諦發一眼一 T1911_.46.0028c29: 智。一切智一切種智共縁眞諦。道種智縁俗 T1911_.46.0029a01: 諦。若作別接通者。俗諦發一眼一智。眞諦 T1911_.46.0029a02: 發一眼一智。開眞出中發一眼一智。智縁 T1911_.46.0029a03: 諦亦如是。別教三諦一一諦各發一眼一 T1911_.46.0029a04: 智。智縁諦亦如是。若別教作二諦者。俗中 T1911_.46.0029a05: 空發一眼一智。俗中有發一眼一智。眞諦 T1911_.46.0029a06: 發一眼一智。智縁諦亦如是。圓教者一實 T1911_.46.0029a07: 諦發三眼三智。智縁諦亦如是。問。云何以 T1911_.46.0029a08: 別接通。答。初空假二觀破眞俗上惑盡。方 T1911_.46.0029a09: 聞中道。仍須修觀破無明。能八相作佛。此 T1911_.46.0029a10: 佛是果仍前二觀爲因。故言以別接通耳。 T1911_.46.0029a11: 不以此佛果接三阿僧祇百劫種相之因。 T1911_.46.0029a12: 故不接三藏。不將此果接十地之因。故不 T1911_.46.0029a13: 接別。不將此果接十住斷無明。故不接 T1911_.46.0029a14: 圓。唯得以別接通。其義如此○四明得 T1911_.46.0029a15: 失者。失即思議。得即不思議也。若言智由 T1911_.46.0029a16: 心生自然照境如炬照物。若照未照此物 T1911_.46.0029a17: 本有。若觀不觀境自天然。諦智不相由藉。 T1911_.46.0029a18: 若言智不自智由境故智。境不自境由智 T1911_.46.0029a19: 故境。如長短相待。此是相由而有。若言境 T1911_.46.0029a20: 不自境亦不由智故境。境智因縁故境。智 T1911_.46.0029a21: 亦例然。此是共合得名。若言皆不如上三 T1911_.46.0029a22: 種但自然而爾。即是無因境智。此四解皆有 T1911_.46.0029a23: 過。所以者何。有四取則有依倚。依倚則是 T1911_.46.0029a24: 非。是非則愛恚。愛恚生一切煩惱。煩惱生故 T1911_.46.0029a25: 戲論諍競生。諍競生故起身口意業。業生故 T1911_.46.0029a26: 輪迴苦海無解脱期。當知四取是生死本。 T1911_.46.0029a27: 故龍樹伐之。諸法不自生。那得自境智。無 T1911_.46.0029a28: 他生。那得相由境智。無共生。那得因縁境 T1911_.46.0029a29: 智。無無因生。那得自然境智。若執四見著。 T1911_.46.0029b01: 愚惑紛綸何謂爲智。今以不自生等破四 T1911_.46.0029b02: 性。性破故無依倚乃至無業苦等。清淨心 T1911_.46.0029b03: 常一則能見般若。以是義故自境智苦集不 T1911_.46.0029b04: 生。即是生生不可説。故身子默然。乃至無因 T1911_.46.0029b05: 境智苦集不生。即是不生不生不可説。故淨 T1911_.46.0029b06: 名杜口。言語道斷心行處滅。雖不可説有 T1911_.46.0029b07: 四悉檀因縁故亦可得説。或説自生境智。 T1911_.46.0029b08: 乃至或説無因境智。雖作四説性執久破。 T1911_.46.0029b09: 如前。但有名字。名字無性。無性之字是字 T1911_.46.0029b10: 不住。亦不不住。是爲不可思議。故金光明 T1911_.46.0029b11: 云。不可思議智境不可思議智照。即此意也。 T1911_.46.0029b12: 若破四性境智。此名實慧。若四悉檀赴縁 T1911_.46.0029b13: 説四境智者。此名權慧。如是境智凡夫兩 T1911_.46.0029b14: 失。二乘一得一失。菩薩兩得。何以故。凡夫 T1911_.46.0029b15: 有四性自行爲失。無四悉檀化他爲失。二 T1911_.46.0029b16: 乘破四性入第一義。自行爲得。不度衆 T1911_.46.0029b17: 生化他爲失。菩薩具足。是故兩得。又凡夫 T1911_.46.0029b18: 兩失。是思議失。二乘一得一失。倶是思議。菩 T1911_.46.0029b19: 薩兩得。倶不思議。此約通教辯得失。若別 T1911_.46.0029b20: 望通通教兩得。倶是思議。別教兩得。倶不思 T1911_.46.0029b21: 議。若圓望別。別教教道兩得。倶是思議。何 T1911_.46.0029b22: 以故。教門方便。或言無明生一切法。或言 T1911_.46.0029b23: 法性生一切法。或言縁修顯眞修。或言眞 T1911_.46.0029b24: 自顯。執此還成性過墮可思議中也。若證 T1911_.46.0029b25: 道者即不思議也。若圓教教證倶不思議。何 T1911_.46.0029b26: 故爾。至理無説爲縁四説。但有假名。假名 T1911_.46.0029b27: 之名名即無生。故教證倶不可思議也。無思 T1911_.46.0029b28: 無念故無依倚戲論結業。無業故無生死。 T1911_.46.0029b29: 是名自行爲得。得於實體能以不可説説 T1911_.46.0029c01: 化導衆生。令出生死得於實體。是爲自他 T1911_.46.0029c02: 倶得體也◎第四明攝法者。疑者謂止觀 T1911_.46.0029c03: 名略攝法不周。今則不然。止觀總持遍收 T1911_.46.0029c04: 諸法。何者。止能寂諸法。如炙病得穴衆患 T1911_.46.0029c05: 皆除。觀能照理如得珠王衆寶皆獲。具足 T1911_.46.0029c06: 一切佛法。大品有百二十條及一切法。皆言 T1911_.46.0029c07: 當學般若。般若秖是觀智。觀智已攝一切 T1911_.46.0029c08: 法。又止是王三昧。一切三昧悉入其中。今更 T1911_.46.0029c09: 廣論攝法即爲六意。一攝一切理。二攝一 T1911_.46.0029c10: 切惑。三攝一切智。四攝一切行。五攝一切 T1911_.46.0029c11: 位。六攝一切教。此六次第者。有佛無佛理性 T1911_.46.0029c12: 常住。由迷理故起生死惑。順理而觀是故 T1911_.46.0029c13: 論智。解故立行由行故證位。位滿故教他。 T1911_.46.0029c14: 事理解行因果自他等次第。皆止觀攝盡也 T1911_.46.0029c15: ○一以三止三觀攝一切理者。理是諦法 T1911_.46.0029c16: 如上開合偏圓不同。權實之外更無別理。 T1911_.46.0029c17: 除摩黎山餘無栴檀。若更有者即是妄語。 T1911_.46.0029c18: 既以止觀顯體。即攝一切理也○二止觀 T1911_.46.0029c19: 攝一切惑者。以迷諦故起生死惑。迷即 T1911_.46.0029c20: 無明。若迷權理則有界内相應獨頭等無 T1911_.46.0029c21: 明。與見思諸使合者。名相應。不相應者 T1911_.46.0029c22: 名獨頭。是事不知故起貪。不知者是無明。 T1911_.46.0029c23: 起貪是行。貪者是識。識共四陰起是名色。 T1911_.46.0029c24: 色動諸根是六入。六入所著是觸。觸隨順 T1911_.46.0029c25: 塵是受。受所喜樂是愛。愛倶生纒是取。造 T1911_.46.0029c26: 當來生業是有。未來陰起是生。陰熟是老。捨 T1911_.46.0029c27: 陰是死。是十二輪更互爲因果。煩惱通業。 T1911_.46.0029c28: 業通苦。苦通煩惱。故名三道。成論云。前行 T1911_.46.0029c29: 後三中。後行前七中。七是業復是道。能通後 T1911_.46.0030a01: 世。後三非業而能通七。亦得是道。經中亦 T1911_.46.0030a02: 呼爲十二牽連十二輪。束縛不窮故名爲輪。 T1911_.46.0030a03: 三世間隔故名分段。覆眞諦理不得解脱。 T1911_.46.0030a04: 此即是病説病即知藥。藥即從假入空止觀。 T1911_.46.0030a05: 觀藥即知病。故此惑爲入空止觀所攝也。 T1911_.46.0030a06: 若迷實理則有界外相應獨頭等無明。所以 T1911_.46.0030a07: 者何。界内雖斷相應獨頭而習氣猶在。小 T1911_.46.0030a08: 乘中習非正使。大乘實説習即別惑。是界外 T1911_.46.0030a09: 無明也。故寶性論云。二乘之人雖有無常苦 T1911_.46.0030a10: 空無我等對治。於佛法身猶是顛倒。顛倒即 T1911_.46.0030a11: 是無明獨頭。無漏智業爲行三種意生身。亦 T1911_.46.0030a12: 是五種意生身。意即是識。身即名色六入觸 T1911_.46.0030a13: 受。無明細惑戲論未究竟滅。即是愛取。煩惱 T1911_.46.0030a14: 染業染生染未究竟。即是有。三種意因移即 T1911_.46.0030a15: 是生。其果變易即是老死。束此十二是無漏 T1911_.46.0030a16: 界中四種障。謂縁相生壞。縁即煩惱道。相即 T1911_.46.0030a17: 業道。生壞即苦道。故知界外有十二因縁。所 T1911_.46.0030a18: 以者何。降佛已下皆有無明。無明潤業業 T1911_.46.0030a19: 既被潤那得無苦。此十二輪雖不退界墮 T1911_.46.0030a20: 下。不妨從無明輪至老死。從老死輪至 T1911_.46.0030a21: 無明。障於實理良由此惑。此惑爲入假入 T1911_.46.0030a22: 中兩觀所治。更料簡之。何以故。三種意生 T1911_.46.0030a23: 身凡有多種。若析體二乘及通菩薩等。先斷 T1911_.46.0030a24: 界内惑盡。而未曾修習假中者。生於界外。 T1911_.46.0030a25: 界外惑全未被伏其根則鈍。若於彼習觀 T1911_.46.0030a26: 時。必須次第歴劫修行學恒沙佛法。先破 T1911_.46.0030a27: 塵沙。塵沙雖不潤生。能障化道故須前 T1911_.46.0030a28: 斷。斷此惑者。止是調心方便。伏界外惑。進 T1911_.46.0030a29: 斷三道相應獨頭枝本皆去。故知假觀正攝 T1911_.46.0030b01: 得塵沙。亦攝得無明。若別圓二人通惑先盡 T1911_.46.0030b02: 別惑被伏。生彼界者神根即利。但修中觀 T1911_.46.0030b03: 治彼三道。從於初地乃至後地。地地中皆 T1911_.46.0030b04: 有三道。地地無明分分滅。業滅苦滅。地地相 T1911_.46.0030b05: 應去時獨頭亦去。地地雖有智智與無明 T1911_.46.0030b06: 雜。雜故亦得呼爲智障。障上分智故。唯佛 T1911_.46.0030b07: 心中無無明則煩惱道盡。煩惱道盡故業盡。 T1911_.46.0030b08: 業盡故苦盡。三道究竟唯在如來。是故中觀 T1911_.46.0030b09: 攝得界外惑也○三止觀攝一切智者。諸 T1911_.46.0030b10: 智離合如前所説。三觀往收無不畢盡。世 T1911_.46.0030b11: 智不照理十一智中已攝。若廣明二十智 T1911_.46.0030b12: 者。亦爲三觀所攝也○四止觀攝一切行 T1911_.46.0030b13: 者。前智是解。解而無行終無所至。行有兩 T1911_.46.0030b14: 種。所謂慧行行行。若三藏中慧行行行。乃至 T1911_.46.0030b15: 圓中慧行行行。慧行是正行。行行是助行。毘 T1911_.46.0030b16: 婆舍那能破煩惱。復須奢摩他力助正知 T1911_.46.0030b17: 見。正助兩行隨智而轉。如足隨眼。若三藏 T1911_.46.0030b18: 中無常析觀是慧行。不淨慈心等是行行。此 T1911_.46.0030b19: 兩行隨析智入空也。若通中體法如幻化 T1911_.46.0030b20: 是慧行。歴一切法數息念處縁事止觀是行 T1911_.46.0030b21: 行。此兩行隨體法智入空也。若爲化衆生 T1911_.46.0030b22: 修道種智縁俗理屬慧行。縁俗事者屬 T1911_.46.0030b23: 行行。此兩行隨道種智入假也。若中道縁 T1911_.46.0030b24: 於實相。一道清淨是慧行。歴一切法門諸度 T1911_.46.0030b25: 皆是摩訶衍。十二因縁即是佛性。念處即是 T1911_.46.0030b26: 坐道場等是行行。此兩行隨中智入實相 T1911_.46.0030b27: 也。復次根本四禪定慧等故兩攝。欲界定少 T1911_.46.0030b28: 慧多觀攝。中間亦爾。四空定多慧少止攝。四 T1911_.46.0030b29: 無量心前三心觀攝。捨心止攝。九想八念十 T1911_.46.0030c01: 想觀攝。八背捨前三背捨觀攝。後五止攝。九 T1911_.46.0030c02: 次第定師子奮迅超越等是止攝。四念處是 T1911_.46.0030c03: 慧性觀攝。若作四意止説者。作心記録不 T1911_.46.0030c04: 淨等。此屬止攝而終是觀爲主。四正勤爲 T1911_.46.0030c05: 成念處一往觀攝。若兩惡不生止攝。兩善 T1911_.46.0030c06: 爲生觀攝。四如意足從四因縁得定即果 T1911_.46.0030c07: 爲名止攝。五根信進慧三根觀攝。念定止攝。 T1911_.46.0030c08: 又信念兩屬。五力亦如是。七覺分擇法喜進 T1911_.46.0030c09: 等觀攝。除捨定止攝。念通兩處。八正正見正 T1911_.46.0030c10: 思惟觀攝。正業正語正命屬戒即止攝。正念 T1911_.46.0030c11: 正定正精進止攝。四諦三諦是有爲行屬觀 T1911_.46.0030c12: 門。滅諦是無爲行屬止門。十六行皆是觀門。 T1911_.46.0030c13: 四弘誓依四諦起如彼。十八不共法三業隨 T1911_.46.0030c14: 智慧行觀攝。三無失止攝。知三世觀攝。餘 T1911_.46.0030c15: 可知。四無畏者。一切智無畏屬觀攝。漏盡 T1911_.46.0030c16: 止攝。至處道觀攝。障道止攝。三三昧門止 T1911_.46.0030c17: 攝。三解脱門觀攝。六度者。前三是功徳止攝。 T1911_.46.0030c18: 後三是智慧觀攝。又五度功徳止攝。般若觀 T1911_.46.0030c19: 攝。又六度皆是功徳莊嚴止攝。乃至九種大 T1911_.46.0030c20: 禪百八三昧皆屬止攝。十八空十喩五百陀 T1911_.46.0030c21: 羅尼皆觀攝。如是等一切慧行行行。無不 T1911_.46.0030c22: 爲止觀所攝。當知止觀名略攝義則廣○ T1911_.46.0030c23: 五攝一切位者。若云一地即二地。二地即 T1911_.46.0030c24: 三地。寂滅眞如有何次位。此則無有次位。 T1911_.46.0030c25: 又大乘經中處處皆説一切地位。良以無生 T1911_.46.0030c26: 無滅正慧無所得。能治煩惱業苦。三道若 T1911_.46.0030c27: 淨於無爲法中而有差別次位何嫌。若析 T1911_.46.0030c28: 法入空有無二門所斷三道。如毘曇所明七 T1911_.46.0030c29: 賢七聖四沙門果。成論所明二十七賢聖等 T1911_.46.0031a01: 差別位相。乃至非有非無門位。皆爲析空觀。 T1911_.46.0031a02: 攝。若體法四門入空所斷三道。如大品明 T1911_.46.0031a03: 三乘共位。乾慧乃至八地悉同入空止觀攝。 T1911_.46.0031a04: 若從空入假修歴別行。不得意者成三十 T1911_.46.0031a05: 心伏惑之位。即用空假兩觀攝。若得意能 T1911_.46.0031a06: 破三道成十地位。即第三觀攝。或純用假 T1911_.46.0031a07: 觀攝。乃至四門亦如是。若圓信解行即事 T1911_.46.0031a08: 而眞。從觀行入相似。進破無明開示悟 T1911_.46.0031a09: 入佛之知見。凡四十二位。同乘寶乘直至 T1911_.46.0031a10: 道場。涅槃説十五日月光用轉顯譬其智徳。 T1911_.46.0031a11: 十六日月光用漸減譬其斷徳。亦如十四般 T1911_.46.0031a12: 若是因位。十五如妙覺是果位。皆用中觀 T1911_.46.0031a13: 攝。乃至四門亦如是。問。大乘不明地位止 T1911_.46.0031a14: 觀何所攝耶答。大乘經論皆明地位。汝畏 T1911_.46.0031a15: 地位入無地位。不免無縛。文字性離即是 T1911_.46.0031a16: 解脱。雖説地位即無地位。中論云。如外人 T1911_.46.0031a17: 破世間因果則無今世後世。破出世因果 T1911_.46.0031a18: 則無三寶四諦四沙門果。無何等三寶。見既 T1911_.46.0031a19: 不滅則無三藏中三寶四諦四沙門果。尚不 T1911_.46.0031a20: 得拙度道果。何處有後三番三寶四諦四沙 T1911_.46.0031a21: 門果。此斥外道全無四番三寶等也。若斥 T1911_.46.0031a22: 拙度者。但有三藏中三寶四諦四沙門果。 T1911_.46.0031a23: 無後三番道果也。如我所破者。即有三寶 T1911_.46.0031a24: 四諦四沙門果。何者。析破界内煩惱業苦。即 T1911_.46.0031a25: 有三藏三寶四諦四沙門果。若體破者。即有 T1911_.46.0031a26: 三番三寶四諦四沙門果。點此一語治内之 T1911_.46.0031a27: 留滯破外以閑邪。去二邊之邪小。正三寶 T1911_.46.0031a28: 四諦則立。云何言無邪。但有位無位非證 T1911_.46.0031a29: 不了。今但信教教有則階位宛然。教無則豁 T1911_.46.0031b01: 同空淨。無句義是菩薩句義。點空論位位 T1911_.46.0031b02: 不可得。不應生諍也。又約中論偈四句 T1911_.46.0031b03: 亦得有地位義。偈云。因縁所生法。我説即 T1911_.46.0031b04: 是空者。即破煩惱業苦。便有須陀洹若智若 T1911_.46.0031b05: 斷。是菩薩無生法忍。六地齊二乘。七地爲 T1911_.46.0031b06: 方便。十地爲如佛。此位自明。云何言無。偈 T1911_.46.0031b07: 亦名爲假名者。是漸次破界外三道。即有四 T1911_.46.0031b08: 十二賢聖位。云何言無。偈亦名中道義。即是 T1911_.46.0031b09: 圓破五住。便有六即之位。云何言無。秖用 T1911_.46.0031b10: 四句攝一切位。一切位不出四句。四句不 T1911_.46.0031b11: 出止觀。故言攝位也○六攝一切教者。毘 T1911_.46.0031b12: 婆沙云。心能爲一切法作名字。若無心則 T1911_.46.0031b13: 無一切名字。當知世出世名字。悉從心起。 T1911_.46.0031b14: 若觀心僻越順無明流。則有一切諸惡教起。 T1911_.46.0031b15: 所謂僧法衞世九十五種邪見教生。亦有諸 T1911_.46.0031b16: 善教起。五行六甲。陰陽八卦。五經子史。世智 T1911_.46.0031b17: 無道名教。皆從心起。云何出世名教皆從心 T1911_.46.0031b18: 起。堅意寶性論云。有一大經卷如三千大 T1911_.46.0031b19: 千世界大。記大千世界事。如中如小四天 T1911_.46.0031b20: 下三界等大者。皆記其事在一微塵中。一 T1911_.46.0031b21: 塵既然一切塵亦爾。一人出世以淨天眼見 T1911_.46.0031b22: 此大經卷。而作是念。云何大經在微塵内 T1911_.46.0031b23: 而不饒益一切衆生。即以方便破出此經 T1911_.46.0031b24: 以益於他。如來無礙智慧經卷具在衆生身 T1911_.46.0031b25: 中。顛倒覆之不信不見。佛教衆生修八聖 T1911_.46.0031b26: 道。破一切虚妄見己智慧與如來等。此約 T1911_.46.0031b27: 微塵附有爲喩。又約空爲喩者。發菩提心 T1911_.46.0031b28: 論云。譬如有人見佛法滅。以如來十二部 T1911_.46.0031b29: 經仰書虚空宛然具足。一切衆生無有知者。 T1911_.46.0031c01: 久久之後。更有一人遊行於空。見經嗟咄。 T1911_.46.0031c02: 云何衆生不知不見。即便寫取示導衆生。 T1911_.46.0031c03: 云何寫經。謂令衆生修八正道破虚妄等。 T1911_.46.0031c04: 修有多種。若觀心因縁生滅無常修八正 T1911_.46.0031c05: 道者。即寫三藏之經。若觀心因縁即空修 T1911_.46.0031c06: 八聖道。即寫通教之經。若觀心分別校計 T1911_.46.0031c07: 有無量種。凡夫二乘所不能測。法眼菩薩 T1911_.46.0031c08: 乃能見之。是修無量八正道。即寫別教之 T1911_.46.0031c09: 經。若觀心即是佛性圓修八正道。即寫中 T1911_.46.0031c10: 道之經。明一切法悉出心中。心即大乘心即 T1911_.46.0031c11: 佛性。自見己智慧與如來等。又觀心即假 T1911_.46.0031c12: 即中者。即攝華嚴之經。若觀心因縁生法 T1911_.46.0031c13: 生滅者。即攝三藏四阿含教如乳之經。若 T1911_.46.0031c14: 觀心即空者。即攝共般若如酪之經。若具 T1911_.46.0031c15: 觀心因縁生法即空即假即中者。即攝方等 T1911_.46.0031c16: 生酥之經。若但用即空即假即中者。即攝 T1911_.46.0031c17: 大品熟酥之經。若用即中觀心者。即攝法 T1911_.46.0031c18: 華開佛知見大事正直醍醐之經。若用四句 T1911_.46.0031c19: 相即觀心。即有涅槃同見佛性醍醐之經。 T1911_.46.0031c20: 又若觀因縁。又觀因縁即是佛性。佛性即 T1911_.46.0031c21: 是如來。是名乳中殺人。若觀析空。又觀析 T1911_.46.0031c22: 空即是佛性。佛性即是如來。是名酪中殺 T1911_.46.0031c23: 人。若觀即空。又觀即空即是佛性。是名生 T1911_.46.0031c24: 酥殺人。若觀假名。又觀假名即是佛性。是 T1911_.46.0031c25: 爲熟酥殺人。若觀即中又觀即中即是佛 T1911_.46.0031c26: 性。是名醍醐殺人。今通言殺人者。即二死 T1911_.46.0031c27: 已斷三道清淨。名爲殺人。是爲止觀攝不 T1911_.46.0031c28: 定教。略攝如上。廣攝者。絓一切經教悉用 T1911_.46.0031c29: 止觀攝之。無不畢盡也。復次心攝諸教 T1911_.46.0032a01: 略有兩意。一者一切衆生心中具足一切法 T1911_.46.0032a02: 門。如來明審照其心法。按彼心説。無量教 T1911_.46.0032a03: 法從心而出。二者如來往昔曾作漸頓觀心 T1911_.46.0032a04: 偏圓具足。依此心觀爲衆生説。教化弟子 T1911_.46.0032a05: 令學如來破塵出卷仰寫空經。故有一切 T1911_.46.0032a06: 經卷。悉爲三止三觀所攝也○上六意攝法 T1911_.46.0032a07: 次第可解。今直以一法攝一切法者。一理 T1911_.46.0032a08: 攝一切理一切惑。一切智一切行。一切位一 T1911_.46.0032a09: 切教也。又一惑攝一切理智行位教也。又 T1911_.46.0032a10: 一智攝一切理惑行位教也。又一行攝一切 T1911_.46.0032a11: 理惑智位教也。又一位攝一切理惑智行教 T1911_.46.0032a12: 也。又一教攝一切理惑智行位也○第五明 T1911_.46.0032a13: 偏圓者。行人既知止觀無法不收。收法既 T1911_.46.0032a14: 多。須識大小共不共意。權實思議不思議 T1911_.46.0032a15: 意故簡偏圓。就此爲五。一明大小。二明 T1911_.46.0032a16: 半滿。三明偏圓。四明漸頓。五明權實。夫至 T1911_.46.0032a17: 理不大不小乃至非權非實。大小權實皆 T1911_.46.0032a18: 不可説。若有因縁大小等皆可得説。以 T1911_.46.0032a19: 小方便力爲五比丘説小。以大方便力爲 T1911_.46.0032a20: 諸菩薩説大。大小雖倶方便須識所以。故 T1911_.46.0032a21: 用五雙料簡使無混濫。小者小乘也。智慧 T1911_.46.0032a22: 力弱。但堪修析法止觀析於色心。如釋論 T1911_.46.0032a23: 解檀波羅蜜。破外道隣虚云。此塵爲有爲 T1911_.46.0032a24: 無。若有極微色則有十方分。若無極微色。 T1911_.46.0032a25: 則無十方分。若析極微色不盡。則成常見 T1911_.46.0032a26: 有見。若析極微盡。則成斷見無見。此外道 T1911_.46.0032a27: 析色也。析心亦如是。若計有心無心皆墮 T1911_.46.0032a28: 斷常。此皆外道析色心也。論文仍明三藏 T1911_.46.0032a29: 析法之觀云。色若麁若細總而觀之無常無 T1911_.46.0032b01: 我。何以故。麁細色等從無明生。無明不實 T1911_.46.0032b02: 故麁細皆假。假故無常無性即得入空。又介 T1911_.46.0032b03: 爾心起必藉根塵。無有一法不從縁生。從 T1911_.46.0032b04: 縁生者悉皆無常。或言。一念心六十刹那。或 T1911_.46.0032b05: 言。三百億刹那。刹那不住念念無常。無常無 T1911_.46.0032b06: 主煩惱本壞。無業無苦生死滅故。名爲涅 T1911_.46.0032b07: 槃。是名析色心觀意也。析名本於外道。 T1911_.46.0032b08: 對破邪析而明正析。何但外邪應須正析。 T1911_.46.0032b09: 若佛弟子執佛教門而生見著亦須正析。 T1911_.46.0032b10: 所謂三藏四門生四見著。乃至圓教四門生 T1911_.46.0032b11: 四見著。戲論諍競自是非他。皆服甘露傷 T1911_.46.0032b12: 命早夭。金鎖自繋流轉生死。宜須正析。故 T1911_.46.0032b13: 大論云。破涅槃者不破聖人所得涅槃。但 T1911_.46.0032b14: 爲學者未得涅槃執成戲論。故言破涅槃。 T1911_.46.0032b15: 若爾。皆用析法方便破之。凡有四門。於一 T1911_.46.0032b16: 一門具足十法。識正因縁乃至不起法愛。 T1911_.46.0032b17: 能於諸門見第一義。故知三藏四門析法止 T1911_.46.0032b18: 觀。斷奠是小乘也。次明大者大乘也。智慧深 T1911_.46.0032b19: 利修不生不滅體法止觀。大人所行故名大 T1911_.46.0032b20: 乘。中論明即空者。申摩訶衍。摩訶衍即大 T1911_.46.0032b21: 也。衍中云。欲得聲聞當學般若者。元此 T1911_.46.0032b22: 是菩薩法。大能兼小傍挾聲聞。譬如朱雀 T1911_.46.0032b23: 門天家所立。正通王事不妨群小由之出 T1911_.46.0032b24: 入。雖通小人終是天門。今摩訶衍亦如是。 T1911_.46.0032b25: 正爲菩薩體法入空。雖有小乘終名爲大。 T1911_.46.0032b26: 例如三藏析法。雖有佛菩薩終是小乘。所 T1911_.46.0032b27: 言大乘體法觀者異於三藏。三藏名假而法 T1911_.46.0032b28: 實。析實使空。譬如破柱令空。今大乘體意 T1911_.46.0032b29: 名實皆假。自相是空本來虚寂。譬如鏡柱本 T1911_.46.0032c01: 自非柱。不待柱滅方空即影是空。不生 T1911_.46.0032c02: 不滅不同實柱。又大論明摩訶衍人體法 T1911_.46.0032c03: 觀者。引佛在一方木上告諸比丘。譬如比 T1911_.46.0032c04: 丘得禪定時。變土爲金變金爲土。實非 T1911_.46.0032c05: 金土變化所爲。色心亦如是。非生非滅無 T1911_.46.0032c06: 明變耳。本自不生今那得滅。又引觀一端 T1911_.46.0032c07: 即具十八空。是名體法觀。復次三藏所 T1911_.46.0032c08: 析名爲隨情觀色心。析有之觀亦是事觀。 T1911_.46.0032c09: 所入之眞。眞非佛性。不會實理。但隨情爲 T1911_.46.0032c10: 眞耳。大乘體法名隨理觀色心。如尋幻得 T1911_.46.0032c11: 幻師。尋幻師得幻法。亦如尋夢得眠尋 T1911_.46.0032c12: 眠得心。尋幻色心得無明尋無明得佛 T1911_.46.0032c13: 性。體法通理故名隨理觀。體法止觀凡有 T1911_.46.0032c14: 四門。於一一門皆具十法成觀。此觀非但 T1911_.46.0032c15: 體外道果報色心。絓預一切執計三藏四 T1911_.46.0032c16: 門。乃至圓四門未得入者。執門成見皆體 T1911_.46.0032c17: 如幻。斷奠名大乘止觀也。若得今之用觀 T1911_.46.0032c18: 意。大乘諸門生執尚須空破。終不同彼世 T1911_.46.0032c19: 間法師禪師。稱老子道徳莊氏逍遙與佛法 T1911_.46.0032c20: 齊。是義不然。圓門生著尚爲三藏初門所 T1911_.46.0032c21: 破。猶不入小乘況復凡鄙見心。螢日懸殊 T1911_.46.0032c22: 山毫相絶。自言道眞慢瞿曇者寧不破耶○ T1911_.46.0032c23: 二明半滿。半者明九部法也。滿者明十二 T1911_.46.0032c24: 部法也。世傳。涅槃常住始復是滿。餘者悉 T1911_.46.0032c25: 半。菩提流支云。三藏是半般若去皆滿。今明 T1911_.46.0032c26: 半滿之語直是扶成大小。前已析體判大小。 T1911_.46.0032c27: 今亦以體析判半滿。如前云云○三明偏 T1911_.46.0032c28: 圓者。偏名偏僻圓名圓滿。通途一往喚小 T1911_.46.0032c29: 爲偏。于何不得。別義分別。意則不可。半小 T1911_.46.0033a01: 兩名剋定局短引不得長。偏義亘通從小 T1911_.46.0033a02: 之大。譬如半月齊上下弦。漸月不爾。始自 T1911_.46.0033a03: 弓娥終十四夜皆稱爲漸。唯十五夜乃稱圓 T1911_.46.0033a04: 滿月。小半亦爾。齊於析法半字小乘不得 T1911_.46.0033a05: 名大。偏意則遠。從初三藏析法止觀已上。 T1911_.46.0033a06: 別教止觀去邊入中已還。皆名爲偏。故大 T1911_.46.0033a07: 經云。自此之前。我等皆名邪見人也。唯此 T1911_.46.0033a08: 圓教止觀一心三諦隨自意語。獨當圓稱也 T1911_.46.0033a09: ○四明漸頓者。漸名次第藉淺由深。頓 T1911_.46.0033a10: 名頓足頓極。此亦無別意還扶成偏圓。三 T1911_.46.0033a11: 教止觀悉皆是漸。圓教止觀名之爲頓。此是 T1911_.46.0033a12: 按名解釋其義已顯。今更廣料簡使無遺 T1911_.46.0033a13: 滯。若前二教止觀是漸而非頓。力不及遠 T1911_.46.0033a14: 但契偏眞。圓教止觀是頓而非漸。行大直 T1911_.46.0033a15: 道即邊而中。別教止觀亦漸亦頓。何以故。 T1911_.46.0033a16: 初心知中故名亦頓。渉方便入故名亦漸。 T1911_.46.0033a17: 復次前兩觀觀教行證皆名爲漸。別教教觀 T1911_.46.0033a18: 行皆名爲漸。證道是頓。圓教教觀行證皆名 T1911_.46.0033a19: 爲頓。何故爾。前二觀是方便説。草庵曲徑故 T1911_.46.0033a20: 教觀四種倶漸。別觀帶方便説。若依方便行 T1911_.46.0033a21: 先破通惑。故三種皆漸。後破無明見於佛 T1911_.46.0033a22: 性。故證道是頓也。圓觀正直捨方便但説 T1911_.46.0033a23: 無上道。唯此一事實。餘二則非眞。説最實 T1911_.46.0033a24: 事是名教實。行如來行入如來室衣座等。 T1911_.46.0033a25: 復有一行是如來行。是名行實。所見中道 T1911_.46.0033a26: 即一究竟。同於如來所得法身無異無別。 T1911_.46.0033a27: 是名證實。前兩觀因中有教行證人。果上但 T1911_.46.0033a28: 有其教無行證人。何以故。因中之人灰身 T1911_.46.0033a29: 入寂沈空盡滅。不得成於果頭之佛。直是 T1911_.46.0033b01: 方便之説。故有其教無行證人。別教因中 T1911_.46.0033b02: 有教行證人。若就果者但有其教無行證 T1911_.46.0033b03: 人。何以故。若破無明登初地時。即是圓家 T1911_.46.0033b04: 初住位。非復別家初地位也。初地尚爾。何 T1911_.46.0033b05: 況後地後果。故知因人不到於果。故云果 T1911_.46.0033b06: 頭無人。圓教因中教行證人悉從因以至果。 T1911_.46.0033b07: 倶是眞實。故言實有人也。復次前三止觀教 T1911_.46.0033b08: 行證人未被會時。尚不知圓何況入圓。佛 T1911_.46.0033b09: 若會宗開漸顯頓悉皆通入。雖非即頓而 T1911_.46.0033b10: 是漸頓。故法華云。汝等所行是菩薩道。各 T1911_.46.0033b11: 乘寶車適子本願。決了聲聞法是諸經之 T1911_.46.0033b12: 王。開通漸法悉令得入以別理接之。故 T1911_.46.0033b13: 涅槃中得二乘道果不隔圓常。因是修學 T1911_.46.0033b14: 皆當作佛。即是從漸入圓亦名開漸顯頓 T1911_.46.0033b15: 意也。復次四種止觀入圓不必併待行成 T1911_.46.0033b16: 入圓。不必併待開漸顯頓入圓。入則不定。 T1911_.46.0033b17: 所以者何。一切衆生心性正因譬之於乳。聞 T1911_.46.0033b18: 了因法名爲置毒。正因不斷如乳四微五 T1911_.46.0033b19: 味雖變四微恒在。是故毒隨四微味味殺 T1911_.46.0033b20: 人。衆生心性亦復如是。正因不壞了因之 T1911_.46.0033b21: 毒隨正奢促處處得發。或理發或教發。或行 T1911_.46.0033b22: 發成證發。如辟支佛利智善根熟。出無佛 T1911_.46.0033b23: 世自然得悟。理發亦爾。久植善根今生雖 T1911_.46.0033b24: 不聞圓教。了因之毒任運自發。此是理發 T1911_.46.0033b25: 也。若聞華嚴日照高山即得悟者。此是教 T1911_.46.0033b26: 發也。聞已思惟。思惟即悟。是爲觀行發也。 T1911_.46.0033b27: 若是六根淨位進破無明。是相似證發。若更 T1911_.46.0033b28: 増道損生亦是證發也。此約圓家論入不 T1911_.46.0033b29: 定也。若前三教行人。各在凡地發者。即是 T1911_.46.0033c01: 理發。若聞於教是爲教發。若修方便即是 T1911_.46.0033c02: 觀行發。若於賢聖位中發。即是證發。此約 T1911_.46.0033c03: 三家入則不定也。復有不定而非殺人。如 T1911_.46.0033c04: 修無漏時有漏不求自發全不殺二死。若 T1911_.46.0033c05: 修中道發得無漏。長別三界苦輪海。乃是 T1911_.46.0033c06: 一死而非二死。亦名不定。復次四種止觀 T1911_.46.0033c07: 當分圓漸。三藏中有從初心方便來入眞 T1911_.46.0033c08: 位。此名爲漸。三十四心斷結成果。豈不名 T1911_.46.0033c09: 圓。通別中初心乃至後心。豈無漸圓。圓中 T1911_.46.0033c10: 當體理極稱圓。亦有初心乃至四十一地。豈 T1911_.46.0033c11: 不是漸。妙覺究竟豈不是圓。圓圓非漸圓 T1911_.46.0033c12: 圓漸非漸漸。故知當分皆具二義也。法華 T1911_.46.0033c13: 疏中應廣説。然漸漸非圓漸可得成圓漸。 T1911_.46.0033c14: 漸圓非圓圓。不可得成圓圓。何者。法華 T1911_.46.0033c15: 云。汝等所行是菩薩道。故漸漸成圓漸。漸 T1911_.46.0033c16: 圓權設三教之果。不可更成妙覺之佛。例 T1911_.46.0033c17: 小小非大小可得成大小。小大非大大不 T1911_.46.0033c18: 可得成大大。權權非實權可得成實權。 T1911_.46.0033c19: 權實非實實不可得成實實。何者。三教果 T1911_.46.0033c20: 頭有教無人。故權實不可成實實。半滿漸 T1911_.46.0033c21: 頓例應如此分別。不復煩文也。觀心往推 T1911_.46.0033c22: 法相應爾。而人多不信。今用涅槃五譬釋 T1911_.46.0033c23: 成此意。第六云。凡夫如乳。須陀洹如酪。斯 T1911_.46.0033c24: 陀含如生酥阿那含如熟*酥。阿羅漢辟支 T1911_.46.0033c25: 佛佛如醍醐。大論云。聲聞經中稱阿羅漢 T1911_.46.0033c26: 名爲佛地。故三人同是醍醐。此譬豈非釋 T1911_.46.0033c27: 三藏中五味漸圓意。類此得成。三十二云。 T1911_.46.0033c28: 衆生如雜血乳。須陀洹斯陀含如淨乳。阿那 T1911_.46.0033c29: 含如酪。阿羅漢如生*酥。辟支佛菩薩如熟 T1911_.46.0034a01: *酥。佛如醍醐。此譬豈不釋通教中五味。支 T1911_.46.0034a02: 佛侵習小勝聲聞。故與菩薩同爲熟*酥。 T1911_.46.0034a03: 佛正習盡名爲醍醐。借此類通教當分漸 T1911_.46.0034a04: 圓義顯。第九云。衆生如牛新生血乳未別。 T1911_.46.0034a05: 聲聞如乳。縁覺如酪。菩薩如生熟*酥。佛 T1911_.46.0034a06: 如醍醐。此譬豈不是別教五味意。十住初中 T1911_.46.0034a07: 能斷通見思盡名乳。總擬聲聞。十住後心 T1911_.46.0034a08: *小深故擬支佛如酪。十行十向如生熟 T1911_.46.0034a09: *酥。十地之初已名爲佛故如醍醐。借此顯 T1911_.46.0034a10: 成別觀當分漸圓意。二十七云。雪山有草 T1911_.46.0034a11: 名爲忍辱。牛若食者即成醍醐。草喩正道。 T1911_.46.0034a12: 若能修正道即見佛性。此譬豈不是圓意。 T1911_.46.0034a13: 不歴四味即成醍醐。借此類成漸圓等之 T1911_.46.0034a14: 位。第八云。置毒乳中遍於五味皆能殺 T1911_.46.0034a15: 人。此譬豈不譬於不定。即成四種理教行 T1911_.46.0034a16: 證而得入圓。今約漸頓作如此料簡。前 T1911_.46.0034a17: 三科後一科。亦應如是。但小大半滿齊分 T1911_.46.0034a18: 剋定不得同耳○五明權實者。權是權謀暫 T1911_.46.0034a19: 用還廢。實是實録究竟旨歸。立權略爲三 T1911_.46.0034a20: 意。一爲實施權。二開權顯實。三廢權顯 T1911_.46.0034a21: 實。如法華中蓮華三譬。諸佛即一大事出 T1911_.46.0034a22: 世。元爲圓頓一實止觀。而施三權止觀也。 T1911_.46.0034a23: 權非本意。意亦不在權外。祇開三權止觀 T1911_.46.0034a24: 而顯圓頓一實止觀也。爲實施權實今已 T1911_.46.0034a25: 立。開權顯實權即是實無權可論。是故廢 T1911_.46.0034a26: 權顯實權廢實存。暫用釋名其義爲允。問。 T1911_.46.0034a27: 何意用此權實。答。佛知衆生種種性欲。以 T1911_.46.0034a28: 四悉檀而成熟之。若人欲聞正因縁。爲説 T1911_.46.0034a29: 三藏。欲聞因縁即空爲説通觀。欲聞歴 T1911_.46.0034b01: 劫修行爲説別觀。欲聞即中爲説圓觀。是 T1911_.46.0034b02: 名隨世界悉檀亦名隨樂欲。爲實施權説 T1911_.46.0034b03: 權實止觀也。爲生扶眞之事善説三藏 T1911_.46.0034b04: 觀。爲生扶眞之理善爲説通觀。爲生扶 T1911_.46.0034b05: 中之事善爲説別觀。爲生扶中之理善爲 T1911_.46.0034b06: 説圓觀。是名隨爲人悉檀。亦名隨便宜而 T1911_.46.0034b07: 説權實止觀也。爲破邪因縁無因縁説三 T1911_.46.0034b08: 藏觀。爲破拙度故説通觀。爲破共法故 T1911_.46.0034b09: 説別觀。爲破帶方便故説圓觀。是爲對治 T1911_.46.0034b10: 悉檀説權實止觀也。爲思議鈍根拙度令 T1911_.46.0034b11: 入眞諦説三藏觀。爲思議利根巧度令入 T1911_.46.0034b12: 眞諦故説通觀。爲不思議鈍根拙度令入 T1911_.46.0034b13: 見中故説別觀。爲不思議利根巧度令入 T1911_.46.0034b14: 見中故説圓觀。是名爲一實而施三權。權 T1911_.46.0034b15: 實相對則有四種止觀。爲實施權意齊此 T1911_.46.0034b16: 也。權實既興良由悉檀。權實可廢亦由悉 T1911_.46.0034b17: 檀。何者。衆生煩惱結使厚。利智善根薄。故 T1911_.46.0034b18: 興初觀生其事善。事善若生煩惱伏薄。即 T1911_.46.0034b19: 廢三藏觀。爲生理善興於通觀。理善已生 T1911_.46.0034b20: 即廢通觀。爲生界外事善即興別觀。界外 T1911_.46.0034b21: 事善已生即廢別觀。爲生界外理善即興 T1911_.46.0034b22: 圓觀。是爲興廢因縁故説於權實止觀也。 T1911_.46.0034b23: 餘三悉檀興廢可解。若約五味教論興廢 T1911_.46.0034b24: 者。華嚴爲大行人。廢兩權興一權一實。三 T1911_.46.0034b25: 藏廢兩權一實但興一權。方等四種倶興。 T1911_.46.0034b26: 般若廢一權興兩權一實。法華廢三權興 T1911_.46.0034b27: 一實。涅槃還興四種。皆入佛性無所可 T1911_.46.0034b28: 隔。是故如來巧用悉檀。興廢適時順機而 T1911_.46.0034b29: 作。皆益衆生。是故如來不空説法。爲度人 T1911_.46.0034c01: 故應興應廢也。對三權説一實。實存權廢。 T1911_.46.0034c02: 已如前説。今更料簡四種止觀皆實不虚。 T1911_.46.0034c03: 所以者何。若不開決則無入理。今決了聲 T1911_.46.0034c04: 聞法是諸經之王。開方便門示眞實相。一 T1911_.46.0034c05: 一止觀皆得入圓。如快馬見鞭影即得正 T1911_.46.0034c06: 路。故四種皆實也。又四種皆權。何以故。四理 T1911_.46.0034c07: 皆不可説。權不可説故非權。實不可説 T1911_.46.0034c08: 故非實。非權而強説爲權。非實而強説爲 T1911_.46.0034c09: 實。等是強説。何意不名權爲實耶。以有 T1911_.46.0034c10: 説故。故皆是權。又此權實悉是非權非實。何 T1911_.46.0034c11: 以故。皆不可説故。此非權非實。不得異於 T1911_.46.0034c12: 向實。向以見理爲實。實秖是非權非實。此 T1911_.46.0034c13: 義不異。若異者應有別慧。應照別理。理惑 T1911_.46.0034c14: 既同不可使異。對權故説實。廢教故説 T1911_.46.0034c15: 理。故言非權非實。即教而理。權實即非權 T1911_.46.0034c16: 非實。無二無別不合不散。非權非實理性 T1911_.46.0034c17: 常寂名之爲止。寂而常照亦權亦實。名之 T1911_.46.0034c18: 爲觀。觀故稱智稱般若。止故稱眼稱首楞 T1911_.46.0034c19: 嚴。如是等名不二不別不合不散。即不可 T1911_.46.0034c20: 思議之止觀也。此非但開實是非權非實。開 T1911_.46.0034c21: 權亦是非權非實。猶屬開權顯實意耳。問。 T1911_.46.0034c22: 爲一實施三權。唯有四種止觀。若以別接 T1911_.46.0034c23: 通止觀者。爲權爲實。復何意不預四數。何 T1911_.46.0034c24: 意但言接通。何位被接。接入何位。答。接得 T1911_.46.0034c25: 入教此則屬權。接得入證此則屬實也。四 T1911_.46.0034c26: 教論其始終接但終而無始。故不入四數。 T1911_.46.0034c27: 諸教皆接亦應有之。此義不用者。二教明 T1911_.46.0034c28: 界内理。二教明界外理。兩處交際須安一 T1911_.46.0034c29: 接。故但以別接通。若齊通爲言不論破 T1911_.46.0035a01: 無明。八地名支佛地。從此被接知有中道。 T1911_.46.0035a02: 九地伏無明。十地破無明。即名爲佛。但一 T1911_.46.0035a03: 品破。那得是極。故知接入別也。若望別教 T1911_.46.0035a04: 是入初地位行也。若就諦論接者。通教眞 T1911_.46.0035a05: 諦空中合論。從初已來但觀眞中之空。破 T1911_.46.0035a06: 見思惑盡到第八地。方爲説眞内之中。故 T1911_.46.0035a07: 云智者見空及與不空。被接方聞。聞已見 T1911_.46.0035a08: 理。即是入別位也。三藏菩薩明位不爾。故 T1911_.46.0035a09: 不論接。別圓發心已知中道更將何接。故 T1911_.46.0035a10: 知接但在通也。問。三權皆得知實不。答。別 T1911_.46.0035a11: 教初知。通教後知。三藏初後倶不知。問。若 T1911_.46.0035a12: 知何意名權。若不知二經相違。答。別雖初 T1911_.46.0035a13: 知帶方便聞。教猶是權。通雖後知可接者 T1911_.46.0035a14: 知。教終是權。其意可見。若言三藏不知違 T1911_.46.0035a15: 二經者。大經云。阿羅漢不知三寶常住不 T1911_.46.0035a16: 變者。所有禁戒亦不具足。不能得聲聞之 T1911_.46.0035a17: 道。此義今當通。任羅漢自力不應知見常 T1911_.46.0035a18: 住。譬如天眼未開不見障外。不聞他説 T1911_.46.0035a19: 亦不能知。羅漢。佛眼未開又不聞佛説。 T1911_.46.0035a20: 那得自知常住。故法華云。於自所得功徳 T1911_.46.0035a21: 生滅度想。若遇餘佛便得決了。又云。聲聞 T1911_.46.0035a22: 縁覺不退菩薩亦不能知。當知不聞則不 T1911_.46.0035a23: 知也 T1911_.46.0035a24: 於常一相無變。若人分別眞諦二相遷動 T1911_.46.0035a25: 者。不能發眞。要須觀空方入無漏。如須 T1911_.46.0035a26: 菩提觀空。憍陳如證無生智。又律儀不具 T1911_.46.0035a27: 足者。若能觀空得道共戒。此是具足戒也。 T1911_.46.0035a28: 故華嚴云。諸法實性相常住不變異。二乘亦 T1911_.46.0035a29: 皆得而不名爲佛。故知常住語通得作此 T1911_.46.0035b01: 釋。若不作此釋。三藏不説大乘常住。聲聞 T1911_.46.0035b02: 那得具聲聞道具禁戒耶。若作此釋。道共 T1911_.46.0035b03: 戒無失彌益其美。又擧例釋者。如大品云。 T1911_.46.0035b04: 婬欲障生梵天何況菩提。爲生梵天須斷 T1911_.46.0035b05: 欲。欲得菩提斷二邊欲。欲名雖同其意 T1911_.46.0035b06: 則異。此義亦爾。欲入眞諦。須知無爲常不 T1911_.46.0035b07: 變易。欲入實相亦知常住一相不變。知常 T1911_.46.0035b08: 語同大小則異。故三藏止觀不知圓實不違 T1911_.46.0035b09: 經。勝鬘云。若不知常住。所有三歸皆不成 T1911_.46.0035b10: 就。此云何通。遠尋根本三乘初業不愚於 T1911_.46.0035b11: 法。若取四念處聞慧爲初者。此初知眞諦 T1911_.46.0035b12: 常住。不起六十二見。以無倚著心賢聖成 T1911_.46.0035b13: 就。此釋同前意也。若古昔爲初業者。先發 T1911_.46.0035b14: 菩提心早知常住。畏怖生死退大取小。法 T1911_.46.0035b15: 才王子及涅槃中退轉菩薩。從初已來歸依 T1911_.46.0035b16: 一體三寶熏修戒善。有受法無捨法。心無 T1911_.46.0035b17: 盡故戒亦無盡。一切戒善爲此所熏。譬如 T1911_.46.0035b18: 大地冥益樹木。樹木萌芽悉得成就小乘歸 T1911_.46.0035b19: 戒不離菩薩戒。菩薩戒力能成就之。即此 T1911_.46.0035b20: 義也。若不作初業知常。三藏歸戒羯磨悉 T1911_.46.0035b21: 不成就。若作此釋。於大小兩經義無相 T1911_.46.0035b22: 違◎
T1911_.46.0035b25: T1911_.46.0035b26: T1911_.46.0035b27: T1911_.46.0035b28: T1911_.46.0035b29: T1911_.46.0035c01: T1911_.46.0035c02:
T1911_.46.0035c05: 門人灌頂記 T1911_.46.0035c06: ◎第六明方便者。方便名善巧。善巧修行 T1911_.46.0035c07: 以微少善根。能令無量行成解發入菩薩 T1911_.46.0035c08: 位。大論云。能以少施少戒出過聲聞辟支 T1911_.46.0035c09: 佛上。即此義也。又方便者衆縁和合也。以能 T1911_.46.0035c10: 和合成因。亦能和合取果。大品經言。如來 T1911_.46.0035c11: 身者不從一因一縁生。從無量功徳生如 T1911_.46.0035c12: 來身。顯此巧能故論方便。若依漸次即有 T1911_.46.0035c13: 四種方便。方便各有遠近。如阿毘曇明五 T1911_.46.0035c14: 停心爲遠。四善根爲近。通別方便例可意 T1911_.46.0035c15: 知。圓教以假名五品觀行等位去眞猶遙。 T1911_.46.0035c16: 名遠方便。六根清淨相似隣眞。名近方便。 T1911_.46.0035c17: 今就五品之前假名位中。復論遠近。二十五 T1911_.46.0035c18: 法爲遠方便。十種境界爲近方便。横竪該羅 T1911_.46.0035c19: 十觀具足。成觀行位能發眞似。名近方便。 T1911_.46.0035c20: 今釋遠方便略爲五。一具五縁。二呵五欲。 T1911_.46.0035c21: 三棄五蓋。四調五事。五行五法。夫道不 T1911_.46.0035c22: 孤運弘之在人。人弘勝法假縁進道。所以 T1911_.46.0035c23: 須具五縁。縁力既具當割諸嗜欲。嗜欲外 T1911_.46.0035c24: 屏當内淨其心。其心若寂當調試五事。五 T1911_.46.0035c25: 事調已行於五法。必至所在。譬如陶師若 T1911_.46.0035c26: 欲得器。先擇良處。無砂無鹵草水豐便可 T1911_.46.0035c27: 立作所。次息餘際務。際務不靜安得就功。 T1911_.46.0035c28: 雖息外縁身内有疾云何執作。身雖康壯 T1911_.46.0035c29: 泥輪不調不成器物。上縁雖整不專於業。 T1911_.46.0036a01: 廢不相續永無辦理。止觀五縁亦復如是。 T1911_.46.0036a02: 有待之身必假資藉如彼好處。呵厭塵欲 T1911_.46.0036a03: 如斷外縁。棄絶五蓋如治内疾。調適五 T1911_.46.0036a04: 事如學輪繩。行於五法如作不廢。世間 T1911_.46.0036a05: 淺事非縁不合。何況出世之道。若無弄引 T1911_.46.0036a06: 何易可階。故歴二十五法約事爲觀。調麁 T1911_.46.0036a07: 入細檢散令靜故爲止觀遠方便也。此五 T1911_.46.0036a08: 法三科出大論。一種出禪經。一是諸禪師 T1911_.46.0036a09: 立。一具五縁者。一持戒清淨。二衣食具足。 T1911_.46.0036a10: 三閑居靜處。四息諸縁務。五得善知識。禪經 T1911_.46.0036a11: 云。四縁雖具足開導由良師。故用五法爲 T1911_.46.0036a12: 入道梯蹬。一闕則妨事。釋此具如次第禪 T1911_.46.0036a13: 門○此中明持戒清淨。即四意。一列戒名。 T1911_.46.0036a14: 二明持戒。三明犯戒。四明懺淨。列名者。經 T1911_.46.0036a15: 論出處甚多。且依釋論有十種戒。所謂不 T1911_.46.0036a16: 缺。不破。不穿。不雜。隨道。無著。智所讃。自在。 T1911_.46.0036a17: 隨定。具足。此十通用性戒爲根本。大論云。 T1911_.46.0036a18: 性戒者是尸羅。身口等八種。謂身三口四更 T1911_.46.0036a19: 加不飮酒。是淨命防意地。又云。十善是尸 T1911_.46.0036a20: 羅。佛不出世世常有之。故名舊戒。佛不出 T1911_.46.0036a21: 世凡夫亦修八禪。故名舊定。外道邪見六 T1911_.46.0036a22: 十二等舊醫乳藥名爲舊慧。常途云。無客 T1911_.46.0036a23: 定無漏導八禪耳。今難此語。亦應無漏導 T1911_.46.0036a24: 十善也。戒慧既有客法。定何獨無。今用三 T1911_.46.0036a25: 歸五戒二百五十。爲客戒。根本十種得戒人 T1911_.46.0036a26: 者。如佛自言善來比丘。自然已得具足戒。 T1911_.46.0036a27: 如摩訶迦葉自誓因縁得具足戒。如憍陳 T1911_.46.0036a28: 如見諦故受具足戒。如波闍波提比丘尼。 T1911_.46.0036a29: 以八敬法受具足戒。如達磨提那比丘尼 T1911_.46.0036b01: 遣信受具足戒。如須陀耶沙彌論義受具 T1911_.46.0036b02: 足戒。如耶舍比丘等善來受具足戒。如跋 T1911_.46.0036b03: 陀羅波楞伽加三歸受具足戒。如邊地 T1911_.46.0036b04: 第五律師受具足戒。中國十人白四羯磨受 T1911_.46.0036b05: 具足戒。客戒人也。根本淨禪觀練熏。修爲客 T1911_.46.0036b06: 定。四諦慧爲客慧。佛出方有也。性戒者。莫 T1911_.46.0036b07: 問受與不受犯即是罪。受與不受持即是 T1911_.46.0036b08: 善。若受戒持生福。犯獲罪。不受無福。不 T1911_.46.0036b09: 受犯無罪。如伐草害畜罪。同。對首懺。二 T1911_.46.0036b10: 罪倶滅。大論解云。違無作罪同滅耳而償命 T1911_.46.0036b11: 猶在。故知受得之戒與性戒有異也。故四 T1911_.46.0036b12: 分問遮法云。不犯邊罪不。邊罪即性罪也。 T1911_.46.0036b13: 此罪障優婆塞戒。何況大戒。若性戒清淨。是 T1911_.46.0036b14: 戒度根本解脱初因。因此性戒。得有無作 T1911_.46.0036b15: 受得之戒。小乘明義無作戒即是第三聚。大 T1911_.46.0036b16: 乘中法鼓經。但明色心無第三聚。心無盡 T1911_.46.0036b17: 故戒亦無盡。若就律儀戒。論無作可解。定 T1911_.46.0036b18: 共戒無作者與定倶發。有人言。入定時有出 T1911_.46.0036b19: 定時無。有人言。無作依定。定在不失。定退 T1911_.46.0036b20: 即謝也。道共戒無作者。此無作依道。道無 T1911_.46.0036b21: 失故此戒亦無失。戒定道共。通是戒名説。 T1911_.46.0036b22: 通以性戒爲本。故經云。依因此戒。能生禪 T1911_.46.0036b23: 定及滅苦智慧。即此意也○二明持者。此十 T1911_.46.0036b24: 種戒攝一切戒。不缺戒者。即是持於性戒乃 T1911_.46.0036b25: 至四重。清淨守護如愛明珠。若毀犯者。如 T1911_.46.0036b26: 器已缺無所堪用。佛法邊人非沙門釋子。 T1911_.46.0036b27: 失比丘法故稱爲缺。不破者。即是持於十 T1911_.46.0036b28: 三。無有破損故名不破。若毀犯者。如器破 T1911_.46.0036b29: 裂也。不穿者。是持波夜提等也。若有毀犯 T1911_.46.0036c01: 如器穿漏。不能受道故名爲穿。不雜者。 T1911_.46.0036c02: 持定共戒也。雖持律儀念破戒事。名之 T1911_.46.0036c03: 爲雜。定共持心欲念不起。故名不雜。如大 T1911_.46.0036c04: 經云。雖不與彼女人身合。而共言語嘲調。 T1911_.46.0036c05: 壁外釧聲見男女相追。皆汚淨戒。十住婆 T1911_.46.0036c06: 沙云。雖制其事。而令女人洗拭按摩。染心 T1911_.46.0036c07: 共語相視。或限爾許日持戒。或期後世富 T1911_.46.0036c08: 樂天上自恣。皆名不淨。若持不雜戒。悉無 T1911_.46.0036c09: 此等念也。隨道者。隨順諦理能破見惑。無 T1911_.46.0036c10: 著戒者。即是見眞成聖。於思惟惑無所染 T1911_.46.0036c11: 著也。以此兩戒約眞諦持戒也。智所讃戒 T1911_.46.0036c12: 自在戒。則約菩薩化他。爲佛所讃於世間 T1911_.46.0036c13: 中而得自在。是約俗諦論持戒也。隨定具 T1911_.46.0036c14: 足兩戒。即是隨首楞嚴定。不起滅定現諸 T1911_.46.0036c15: 威儀。示十法界像導利衆生。雖威儀起動 T1911_.46.0036c16: 而任運常靜。故名墮定戒。前來諸戒律儀防 T1911_.46.0036c17: 止。故名不具足。中道之戒無戒不備。故名 T1911_.46.0036c18: 具足。此是持中道第一義諦戒也。用中道 T1911_.46.0036c19: 慧遍入諸法。故經云。式叉。式叉名大乘戒 T1911_.46.0036c20: 也。涅槃明五支戒及十種戒。義勢略同。設諸 T1911_.46.0036c21: 經論更明戒相。終不出此十科。束前三種 T1911_.46.0036c22: 戒名律儀戒。秉善防惡。從初根本乃至不 T1911_.46.0036c23: 穿纖毫清淨。束名律儀戒。凡夫散心悉能持 T1911_.46.0036c24: 得此戒也。次不雜一戒。定法持心心不妄 T1911_.46.0036c25: 動。身口亦寂三業皎鏡。此是定共戒。入定時 T1911_.46.0036c26: 任運無雜。出定身口柔軟亦不雜。凡夫入 T1911_.46.0036c27: 定則能持得也。隨道戒初果見諦發眞成 T1911_.46.0036c28: 聖。聖人所持非凡夫能持也。無著戒則三 T1911_.46.0036c29: 果人所持。亦非初果所持也。智讃自在。此 T1911_.46.0037a01: 乃菩薩利他須持此戒。則非二乘所持也。 T1911_.46.0037a02: 隨定具足。此是大根性所持。則非六度通教 T1911_.46.0037a03: 菩薩所能持也。況復凡夫二乘耶。向判位 T1911_.46.0037a04: 高下事義不同。理觀觀心論持戒者。具能 T1911_.46.0037a05: 持得上十戒也。先束十戒爲四意。前四戒。 T1911_.46.0037a06: 但是因縁所生法。通爲觀境。次二戒。即是 T1911_.46.0037a07: 觀因縁生法即空。空觀持戒也。次兩戒。觀 T1911_.46.0037a08: 因縁即是假。假觀持戒也。次兩戒。觀因縁 T1911_.46.0037a09: 生法即是中。中觀持戒也。所言觀心爲因縁 T1911_.46.0037a10: 生法者 T1911_.46.0037a11: 本。乃至破不雜戒。與善相違故名爲惡。今 T1911_.46.0037a12: 以善順之心防止惡心。能令根本乃至不 T1911_.46.0037a13: 雜等戒。善順成就得無毀損。故稱善心名 T1911_.46.0037a14: 爲防止。惡心既止身口亦然。防即是止善。順 T1911_.46.0037a15: 即是行善。行善即是觀。止善即是止。是名 T1911_.46.0037a16: 觀因縁所生心持四種戒也。次觀善惡因 T1911_.46.0037a17: 縁所生心即空者。如金剛般若云。若見法 T1911_.46.0037a18: 相者。名著我人衆生壽者。若見非法相者。 T1911_.46.0037a19: 亦著我人衆生壽者。不見法相不見非法 T1911_.46.0037a20: 相。如筏喩者。法尚應捨何況非法。故知法 T1911_.46.0037a21: 與非法二皆空寂。乃名持戒。今云法者。秖 T1911_.46.0037a22: 善惡兩心假實之法也。若見有善惡假名。即 T1911_.46.0037a23: 是著我人衆生壽者。若見善惡實法。亦是 T1911_.46.0037a24: 著我人衆生壽者。所言非法相者。若見善 T1911_.46.0037a25: 惡假名是無者。亦是著我人衆生壽者。若 T1911_.46.0037a26: 見善惡實法是無者。亦著我人衆生壽者。 T1911_.46.0037a27: 何以故。依無起見故不應著。乃至依非有 T1911_.46.0037a28: 非無起見。皆名著我人衆生壽者。觀如是 T1911_.46.0037a29: 等法與非法皆即是空。由此觀故能順無 T1911_.46.0037b01: 漏。防止有無六十二見。故名隨道戒。若重 T1911_.46.0037b02: 慮此觀思惟純熟。歴縁對境。於一切色聲 T1911_.46.0037b03: 皆悉即空。名無著戒。防止思惑善順眞諦。 T1911_.46.0037b04: 是名觀因縁心即空持二種戒也。次觀因 T1911_.46.0037b05: 縁心即是假者。知心非心法亦非法。而不 T1911_.46.0037b06: 永滯非心非法。以道種方便。無所有中立 T1911_.46.0037b07: 心立法。拔出諸心數法。導利衆生爲智所 T1911_.46.0037b08: 讃。雖廣分別無量心法。但有名字如虚空 T1911_.46.0037b09: 相。不生愛著惑相不拘。名爲自在。如此 T1911_.46.0037b10: 假觀。防止無知善順俗理。防邊論止順邊 T1911_.46.0037b11: 論觀。即是假觀持兩戒也。次觀因縁生心 T1911_.46.0037b12: 即中者。觀於心性畢竟寂滅。心本非空亦 T1911_.46.0037b13: 復非假。非假故非世間。非空故非出世間。 T1911_.46.0037b14: 非賢聖法非凡夫法。二邊寂靜名爲心性。 T1911_.46.0037b15: 能如是觀。名爲上定。心在此定即首楞嚴。 T1911_.46.0037b16: 本寂不動。雙照二諦現諸威儀。隨如是 T1911_.46.0037b17: 定無不具足。如是觀心防止二邊無明諸 T1911_.46.0037b18: 惡。善順中道一實之理。防邊論止順邊論 T1911_.46.0037b19: 觀。此名即中而持兩戒也。故梵網云。戒名 T1911_.46.0037b20: 大乘名第一義光。非青黄赤白。戒名爲孝 T1911_.46.0037b21: 孝名爲順。孝即止善順即行善。如此戒者。 T1911_.46.0037b22: 本師所誦我亦如是誦。當知中道妙觀戒之 T1911_.46.0037b23: 正體。上品清淨究竟持戒。十住廣説云。若無 T1911_.46.0037b24: 我我所。遠離諸戲論一切無所有。是名上 T1911_.46.0037b25: 尸羅。故淨名云。罪性不在内亦不在外。亦 T1911_.46.0037b26: 不在兩中間。如其心然罪垢亦然。其能如 T1911_.46.0037b27: 是是名善解是名奉律。即此意也。復次觀 T1911_.46.0037b28: 心持戒即是五名。所以者何。防止是戒義。觀 T1911_.46.0037b29: 亦如是。三觀名能防三惑名所防。如此防
T1911_.46.0037c03: 之觀能滅見思之非。即假觀能滅塵沙之 T1911_.46.0037c04: 非。即中觀能滅無明之非。如此論滅遍滅 T1911_.46.0037c05: 法界諸非。不止七支。故淨名云。當直除滅 T1911_.46.0037c06: 勿擾其心。即此意也。又波羅提木叉名保 T1911_.46.0037c07: 得解脱者。觀心亦爾。若不觀三諦之理三 T1911_.46.0037c08: 惑保不解脱。若見三諦三惑保脱。如此解 T1911_.46.0037c09: 脱遍法界脱。非止解脱三途及出生死而 T1911_.46.0037c10: 已。又誦者。背文闇持也。今觀心亦爾。三觀 T1911_.46.0037c11: 之名詮三諦理。即是其文。知名非名研心 T1911_.46.0037c12: 諦理。觀法相續。常自現前。不生妄念。名之 T1911_.46.0037c13: 爲誦。如此誦者。遍法界誦非止八十誦 T1911_.46.0037c14: 也。又律者。詮量輕重分別犯非犯。觀心亦 T1911_.46.0037c15: 爾。分別見思麁惡滓重。界内無知小輕。塵沙 T1911_.46.0037c16: 客塵横起。復爲小重。根本微細。如上菩提 T1911_.46.0037c17: 心中已説。三觀觀三理是不犯。三惑障三 T1911_.46.0037c18: 理名爲犯。三藥治三病。詮量無謬纖毫不 T1911_.46.0037c19: 差。又知持事戒有三品。上品得天報。中品 T1911_.46.0037c20: 得人報。下品得修羅報。犯上退天。犯中 T1911_.46.0037c21: 退人。犯下退修羅。入三惡道。惡道又三品。 T1911_.46.0037c22: 輕者入餓鬼道。次者入畜生道。重者入地 T1911_.46.0037c23: 獄道。中品又多種。上中下下下即四天下 T1911_.46.0037c24: 也。上品又多種。謂三界諸天各有品秩也。 T1911_.46.0037c25: 又持理戒空假中三品。各有上中下。即空 T1911_.46.0037c26: 三品者。下品爲聲聞。中品爲縁覺。上品爲 T1911_.46.0037c27: 通教菩薩。退則傳傳失也 T1911_.46.0037c28: 爲三藏菩薩。中品爲通教出假菩薩。上品 T1911_.46.0037c29: 爲別教菩薩。即中三品者。下品爲別教菩 T1911_.46.0038a01: 薩。中品圓教菩薩。上品是佛。唯佛一人具 T1911_.46.0038a02: 淨戒也。又下品爲五品。中爲六根清淨。上 T1911_.46.0038a03: 入初住。此略就觀心判其階差。中道觀心 T1911_.46.0038a04: 即是法界摩訶衍。遍攝一切法。可以意得。 T1911_.46.0038a05: 不復煩文也。私諮云。下中三品皆約發眞。 T1911_.46.0038a06: 上品何意約眞似爲三品耶。答。前三道未 T1911_.46.0038a07: 合可得分張横辯。即中既融宜約一道竪
T1911_.46.0038a10: 覆障耶 T1911_.46.0038a11: 持四戒。而其心雜念。事亦不牢。猶如坯瓶。 T1911_.46.0038a12: 遇愛見惡則便破壞。若能觀心六種持戒。 T1911_.46.0038a13: 理觀分明妄念不動。設遇惡縁堅固不失。 T1911_.46.0038a14: 理既不動事任運成。故淨名云。其能如是。 T1911_.46.0038a15: 是名善解。是名奉律。正意在此也。三明犯 T1911_.46.0038a16: 戒相者。夫毀滅淨戒不出癡愛倒見。是戒 T1911_.46.0038a17: 怨家喩二羅刹。大經云。譬如有人帶持浮 T1911_.46.0038a18: 嚢渡於大海。爾時海中有一羅刹來乞浮 T1911_.46.0038a19: 嚢。初則全乞。乃至微塵悉皆不與。行人亦 T1911_.46.0038a20: 爾。發心秉戒誓渡生死大海。愛見羅刹乞 T1911_.46.0038a21: 戒浮嚢。愛羅刹言。令汝安隱得入涅槃者。 T1911_.46.0038a22: 此以欲樂暢情稱爲涅槃。如飢得食如貧 T1911_.46.0038a23: 得寶。獼猴得酒則得安樂。安樂名涅槃。誘 T1911_.46.0038a24: 誑行人。若隨愛轉毀破四重。是全棄浮嚢。 T1911_.46.0038a25: 是名犯相。若愛心雖起不可全棄。何者。我 T1911_.46.0038a26: 今欲過生死大海。尸羅不淨還墮三途。禪 T1911_.46.0038a27: 定智慧皆不得發。思惟是已生大怖畏。故 T1911_.46.0038a28: 言。汝寧殺我浮嚢叵得。是名持相。愛心復 T1911_.46.0038a29: 起摩觸快意。若隨愛觸是棄半浮嚢。是名 T1911_.46.0038b01: 犯相。行人復念禁戒豈可輸半。論其果報 T1911_.46.0038b02: 地獄苦惱。論其即目下意治擯。甚可羞恥。 T1911_.46.0038b03: 豈應如此損毀大事。是故護惜不隨愛情。 T1911_.46.0038b04: 是名持相。愛心又起乞重方便。若毀犯者是 T1911_.46.0038b05: 乞手許。又毀波夜提是乞指許。又毀吉羅 T1911_.46.0038b06: 是乞微塵許。吉羅雖小開放逸門。微塵不 T1911_.46.0038b07: 多水當漸入沒海而死。是爲愛心破律儀 T1911_.46.0038b08: 戒。貪攀覽五欲破定共戒。深著生死爲有 T1911_.46.0038b09: 造業。破即空戒。不息世譏嫌無護他意。 T1911_.46.0038b10: 破即假戒。不信戒善與虚空等。不信此戒 T1911_.46.0038b11: 具足佛法。不信此戒畢竟清淨破中道戒。
T1911_.46.0038b14: 起之惡。爲除斷故一心勤精進。若見心猛利 T1911_.46.0038b15: 於所計法而起罪過。此是解僻。名未生之 T1911_.46.0038b16: 惡。爲不生故一心勤精進。此見雖未起。若 T1911_.46.0038b17: 修得少禪無好師友。即生念著而起過患。 T1911_.46.0038b18: 佛在世一比丘得四禪謂爲四果。臨終見 T1911_.46.0038b19: 中陰起即謗佛云。羅漢不生今那得生。阿 T1911_.46.0038b20: 難問佛 T1911_.46.0038b21: 獄。雖持戒得有漏禪。是亦不可信。佛在世 T1911_.46.0038b22: 尚爾。況末代癡人罪著深重。故大虚空藏經 T1911_.46.0038b23: 云。若起惡見。名第三波羅夷。云何惡見。或 T1911_.46.0038b24: 得空解發少智慧。師心自樹謂證無生。見 T1911_.46.0038b25: 心既強。能破諸法無佛無衆生。撥世因果 T1911_.46.0038b26: 出世因果。法華云。或食人肉。或復噉狗。即 T1911_.46.0038b27: 此義也。破正見威儀淨命。起於平等無分別 T1911_.46.0038b28: 見。何者有罪。何者非罪。若有分別分別即 T1911_.46.0038b29: 礙。礙即非眞。於貪欲中。莫生怖礙。無怖 T1911_.46.0038c01: 礙即是菩提。謂此是實餘皆妄語。又値 T1911_.46.0038c02: 惡師爲説惡法見毒轉熾。邪鬼入心邪解更 T1911_.46.0038c03: 甚。猖狂顛倒無種不爲。見慢峨嵯陵蔑一 T1911_.46.0038c04: 切。見行善者謂有所得。欺之如土。由是 T1911_.46.0038c05: 見故浮嚢全去。設不全去者。即思惟言。理 T1911_.46.0038c06: 雖如此我未能見。何容頓棄惜猶不與。 T1911_.46.0038c07: 見心復起一切法空。豈有觸與不觸男女等 T1911_.46.0038c08: 相。即便把執歍抱是名半去。或重方便乃至 T1911_.46.0038c09: 吉羅。謂諸法空寂何用事相紛紜。既不存 T1911_.46.0038c10: 微塵空心轉盛。如小水漸漏無礙稍滑。一 T1911_.46.0038c11: 切戒律皆悉呑噉故浮嚢永沒。當知見心大 T1911_.46.0038c12: 可怖畏。何以故。若謂四重及犯者皆空。而五 T1911_.46.0038c13: 逆亦空。何不造逆。空見既強亦無父母。若 T1911_.46.0038c14: 通若害皆不爲礙。既無礙者。亦應不礙王 T1911_.46.0038c15: 及夫人。論其見心。實不謂有王及夫人。而 T1911_.46.0038c16: 自於己惜身惜命。若侵國王身碎命盡。如 T1911_.46.0038c17: 此癡空不空身命。惜己身命亦於王不 T1911_.46.0038c18: 空。既於己於王不能空者。那得獨欺父 T1911_.46.0038c19: 母輕忽佛教。而言四重五逆皆空耶。當知 T1911_.46.0038c20: 此人不能自見執空之過。近尚不見何況 T1911_.46.0038c21: 遠耶。既以惡空撥佛禁法。是破律儀戒。空 T1911_.46.0038c22: 見擾心破定共戒。堅執己見是破即空戒。 T1911_.46.0038c23: 汚他善心破即假戒。不信見心與虚空 T1911_.46.0038c24: 等。即是佛法畢竟清淨。破即中戒。當知邪 T1911_.46.0038c25: 僻空心甚可怖畏。若墮此見長淪永沒。尚 T1911_.46.0038c26: 不能得人天涅槃。何況大般涅槃。故論云。 T1911_.46.0038c27: 大聖説空法本爲治於有。若有著空者諸 T1911_.46.0038c28: 佛所不化。又經云。若於諸法生疑心者。 T1911_.46.0038c29: 能破煩惱如須彌山。若定起見則不可化。 T1911_.46.0039a01: 無行經云。貪欲即是道。僻取此語以證無 T1911_.46.0039a02: 礙。何不引無行貪著無礙法是人去佛
T1911_.46.0039a06: 若通論動出悉名爲乘。故有人天等五乘。 T1911_.46.0039a07: 通論防止悉名爲戒。故有律儀定共道共 T1911_.46.0039a08: 等戒。若就別義。事戒三品名之爲戒。戒即 T1911_.46.0039a09: 有漏不動不出。理戒三品名之爲乘。乘是 T1911_.46.0039a10: 無漏。能動能出。約此乘戒四句分別。一乘 T1911_.46.0039a11: 戒倶急。二乘急戒緩。三戒急乘緩。四乘戒倶 T1911_.46.0039a12: 緩。一乘戒倶急者。如前持相。十種清淨事理 T1911_.46.0039a13: 無瑕。觀念相續。今生即應得道。若未得道 T1911_.46.0039a14: 此業最強 T1911_.46.0039a15: 則爲欲界人天所牽。若無雜戒急隨禪梵 T1911_.46.0039a16: 世。三品理乘何乘最急。若三品即中乘急。以 T1911_.46.0039a17: 人天身値彌勒佛。聞華嚴教利根得道。若 T1911_.46.0039a18: 上品出假乘急。以人天身値彌勒佛。於華 T1911_.46.0039a19: 嚴座作鈍根得道。若上中二品入空乘急。 T1911_.46.0039a20: 以人天身値彌勒佛。聞方等般若等教得 T1911_.46.0039a21: 三乘等道。若下品入空乘急。以人天身値 T1911_.46.0039a22: 彌勒佛。聞三藏經得道。得人天身。是持事 T1911_.46.0039a23: 戒力。見佛得道 T1911_.46.0039a24: 行中最故不可緩也。二戒緩乘急者。是人徳 T1911_.46.0039a25: 薄垢重煩惱所使。是諸事戒。皆爲羅刹毀 T1911_.46.0039a26: 食。專守理戒觀行相續。如上覺意六蔽中 T1911_.46.0039a27: 用心 T1911_.46.0039a28: 三惡道受於罪報。於諸乘中何乘最強。強 T1911_.46.0039a29: 者先牽。若析空乘強以三途身。値彌勒佛 T1911_.46.0039b01: 聞三藏經。乃可得道。若即空乘急以三途 T1911_.46.0039b02: 身。値彌勒佛聞般若方等得道。若即假乘 T1911_.46.0039b03: 急以三途身。値彌勒佛聞華嚴及聞餘教。 T1911_.46.0039b04: 作鈍根得道。若即中乘急以三途身。値彌 T1911_.46.0039b05: 勒佛聞華嚴經作利根得道。是故佛説漸 T1911_.46.0039b06: 頓諸經。龍鬼畜獸悉來會坐。即是其事。破事 T1911_.46.0039b07: 戒故受三惡身。持理觀故見佛得道。大經 T1911_.46.0039b08: 云。於戒緩者不名爲緩。於乘緩者乃名爲 T1911_.46.0039b09: 緩。正是此一句也。三戒急乘緩者。事戒嚴急 T1911_.46.0039b10: 纖毫不犯。三種觀心了不開解。以戒急故人 T1911_.46.0039b11: 天受生。或隨禪梵世。耽湎定樂。世雖有佛 T1911_.46.0039b12: 説法度人。而於其等全無利益。設得値遇 T1911_.46.0039b13: 不能開解。振丹一國不覺不知。舍衞三億 T1911_.46.0039b14: 不聞不見。樂著諸天及生難處不來聽 T1911_.46.0039b15: 受。是此意也。譬如繋人。或以財物求諸大 T1911_.46.0039b16: 力。申延日月冀逢恩赦。在人天中亦復如 T1911_.46.0039b17: 是。冀善知識。化導修乘即能得脱。若於人 T1911_.46.0039b18: 天不修乘者。果報若盡還墮三途。百千佛 T1911_.46.0039b19: 出終不得道。四事理倶緩者。如前十種皆 T1911_.46.0039b20: 犯永墜泥犁。失人天果報。神明昏塞無得 T1911_.46.0039b21: 道期。迴轉沈淪不可度脱。行者當自觀心。 T1911_.46.0039b22: 事理兩戒何戒緩急。於事三品何品最強。 T1911_.46.0039b23: 於理三品何品小弱。自知深淺亦識將來 T1911_.46.0039b24: 果報善惡。既自知已亦知他人。將此觀心 T1911_.46.0039b25: 亦識諸經列衆之意。亦識如來逗縁大小。 T1911_.46.0039b26: 故華嚴中。鬼神皆言住不思議解脱法門 T1911_.46.0039b27: 者。此是權來引實。令昔修不思議乘急者 T1911_.46.0039b28: 得道。涅槃列衆亦復如是。若細尋此意。廣 T1911_.46.0039b29: 歴四教乘戒緩急。以辯其因。後歴五味以 T1911_.46.0039c01: 明其果。皆使分明。凡如是等因果差降。升 T1911_.46.0039c02: 沈非一。云何難言理戒得道何用事戒耶。 T1911_.46.0039c03: 幸於人天受道。何意苦入三途。四明懺淨 T1911_.46.0039c04: 者。事理二犯倶障止觀定慧不發。云何懺 T1911_.46.0039c05: 悔令罪消滅不障止觀耶。若犯事中輕過。 T1911_.46.0039c06: 律文皆有懺法。懺法若成。悉名清淨。戒淨 T1911_.46.0039c07: 障轉止觀易明。若犯重者佛法死人。小乘 T1911_.46.0039c08: 無懺法。若依大乘許其懺悔。如上四種三 T1911_.46.0039c09: 昧中説下當更明。次理觀小僻不當諦者。 T1911_.46.0039c10: 此人執心若薄。不苟封滯。但用正觀心破 T1911_.46.0039c11: 其見著。慚愧有羞低頭自責。策心正轍罪 T1911_.46.0039c12: 障可消。能發止觀也。見若重者還於觀心 T1911_.46.0039c13: 中修懺。下當説也。若犯事中重罪。依四種 T1911_.46.0039c14: 三昧則有懺法。普賢觀云。端坐念實相是 T1911_.46.0039c15: 名第一懺。妙勝定云。四重五逆。若除禪定 T1911_.46.0039c16: 餘無能救。方等云。三歸五戒乃至二百五十 T1911_.46.0039c17: 戒。如是懺悔。若不還生無有是處。請觀音 T1911_.46.0039c18: 云。破梵行人作十惡業。蕩除糞穢還得清 T1911_.46.0039c19: 淨。故知大乘許悔斯罪。罪從重縁生還從 T1911_.46.0039c20: 重心懺悔。可得相治。無殷重心徒懺無 T1911_.46.0039c21: 益。障若不滅止觀不明。若人現起重罪。苦 T1911_.46.0039c22: 到懺悔則易除滅。何以故。如迷路近故。過 T1911_.46.0039c23: 去重障必難迴轉迷深遠故。若欲懺悔二 T1911_.46.0039c24: 世重障行四種三昧者。當識順流十心明 T1911_.46.0039c25: 知過失。當運逆流十心以爲對治。此二十 T1911_.46.0039c26: 心通爲諸懺之本。順流十心者。一自從無 T1911_.46.0039c27: 始闇識昏迷。煩惱所醉妄計人我。計人我 T1911_.46.0039c28: 故起於身見。身見故妄想顛倒。顛倒故起貪 T1911_.46.0039c29: 瞋癡。癡故廣造諸業。業則流轉生死。二者 T1911_.46.0040a01: 内具煩惱外値惡友。扇動邪法勸惑我心。 T1911_.46.0040a02: 倍加隆盛。三者内外惡縁既具。能内滅善心 T1911_.46.0040a03: 外滅善事。又於他善都無隨喜。四者縱恣三 T1911_.46.0040a04: 業無惡不爲。五者事雖不廣惡心遍布。六 T1911_.46.0040a05: 者惡心相續書夜不斷。七者覆諱過失不 T1911_.46.0040a06: 欲人知。八者魯扈底突不畏惡道。九者無 T1911_.46.0040a07: 慚無愧。十者撥無因果作一闡提。是爲十 T1911_.46.0040a08: 種順生死流昏倒造惡。厠蟲樂厠不覺不 T1911_.46.0040a09: 知。積集重累不可稱計。四重五逆極至闡 T1911_.46.0040a10: 提。生死浩然而無際畔。今欲懺悔。應當逆 T1911_.46.0040a11: 此罪流。用十種心翻除惡法。先正信因果 T1911_.46.0040a12: 決定孱然。業種雖久久不敗亡。終無自作 T1911_.46.0040a13: 他人受果。精識善惡不生疑惑。是爲深信 T1911_.46.0040a14: 翻破一闡提心。二者自愧剋責。鄙極罪人。無 T1911_.46.0040a15: 羞無恥。習畜生法。棄捨白淨第一莊嚴。咄 T1911_.46.0040a16: 哉。無鉤造斯重罪。天見我屏罪是故慚天。 T1911_.46.0040a17: 人知我顯罪是故愧人。以此翻破無慚無 T1911_.46.0040a18: 愧心。三者怖畏惡道。人命無常。一息不追 T1911_.46.0040a19: 千載長往。幽途綿邈無有資糧。苦海悠深船 T1911_.46.0040a20: 筏安寄。賢聖呵棄無所恃怙。年事稍去風 T1911_.46.0040a21: 刀不奢。豈可晏然坐待酸痛。譬如野干失 T1911_.46.0040a22: 耳尾牙詐眠望脱。忽聞斷頭心大驚怖。遭 T1911_.46.0040a23: 生老病尚不爲急。死事弗奢那得不怖。怖 T1911_.46.0040a24: 心起時如履湯火。五塵六欲不暇貪染。如 T1911_.46.0040a25: 阿輸柯王聞旃陀羅朝朝振鈴。一日已盡。六 T1911_.46.0040a26: 日當死。雖有五欲無一念愛。行者怖畏苦 T1911_.46.0040a27: 到懺悔。不惜身命。如彼野干決絶。無所思 T1911_.46.0040a28: 念如彼怖王。以此翻破不畏惡道心。四 T1911_.46.0040a29: 者當發露莫覆瑕疵。賊毒惡草急須除之。 T1911_.46.0040b01: 根露條枯源乾流竭。若覆藏罪是不良人。迦 T1911_.46.0040b02: 葉頭陀令大衆中發露。方等令向一人發 T1911_.46.0040b03: 露。其餘行法但以實心向佛像改革。如陰 T1911_.46.0040b04: 隱有癰覆諱不治則死。以此翻破覆藏罪 T1911_.46.0040b05: 心也 T1911_.46.0040b06: 造新。乃是懺悔。懺已更作者。如王法初犯 T1911_.46.0040b07: 得原。更作則重。初入道場罪則易滅。更 T1911_.46.0040b08: 作難除。已能吐之云何更噉。以此翻破常 T1911_.46.0040b09: 念惡事心。六發菩提心者。昔自安危人遍 T1911_.46.0040b10: 惱一切境。今廣起兼濟遍虚空界。利益於 T1911_.46.0040b11: 他。用此翻破遍一切處起惡心也。七修 T1911_.46.0040b12: 功補過者。昔三業作罪不計晝夜。今善身 T1911_.46.0040b13: 口意策勵不休。非移山岳安填江海。以 T1911_.46.0040b14: 此翻破縱恣三業心。八守護正法者。昔 T1911_.46.0040b15: 自滅善亦滅他善。不自隨喜亦不喜他。今 T1911_.46.0040b16: 守護諸善方便増廣不令斷絶。譬如全城 T1911_.46.0040b17: 之勳。勝鬘云。守護正法攝受正法。最爲第 T1911_.46.0040b18: 一。此翻破無隨喜心。九念十方佛者。昔 T1911_.46.0040b19: 親狎惡友信受其言。今念十方佛念無礙 T1911_.46.0040b20: 慈作不請友。念無礙智作大導師。翻破 T1911_.46.0040b21: 順惡友心。十觀罪性空者。了達貪欲瞋癡 T1911_.46.0040b22: 之心皆是寂靜門。何以故。貪瞋若起在何 T1911_.46.0040b23: 處住。知此貪瞋住於妄念。妄念住於顛倒。 T1911_.46.0040b24: 顛倒住於身見。身見住於我見。我見則無 T1911_.46.0040b25: 住處。十方諦求我不可得。我心自空罪福無 T1911_.46.0040b26: 主。深達罪福相遍照於十方。今此空慧 T1911_.46.0040b27: 與心相應。譬如日出時朝露一時失。一切諸 T1911_.46.0040b28: 心皆是寂靜門。示寂靜故。此翻破無明昏 T1911_.46.0040b29: 闇。是爲十種懺悔。順涅槃道逆生死流。能 T1911_.46.0040c01: 滅四重五逆之過。若不解此十心。全不識 T1911_.46.0040c02: 是非。云何懺悔。設入道場。徒爲苦行終無 T1911_.46.0040c03: 大益。涅槃云 T1911_.46.0040c04: 縁者。無有是處。即此意也。是名懺悔事中 T1911_.46.0040c05: 重罪也。次懺見罪者。以見惑故順生死 T1911_.46.0040c06: 流。如前所説。向運十心附事爲懺。懺鈍 T1911_.46.0040c07: 使罪。今扶理懺見懺利使罪。然見心猛盛 T1911_.46.0040c08: 起重煩惱。應傍用事助。如服下藥。須加 T1911_.46.0040c09: 巴豆令黈瀉盡底。是故還約十法以明懺 T1911_.46.0040c10: 見。一翻破不信者。即點身見心。令識無 T1911_.46.0040c11: 明苦集。如欝頭藍弗得非想。定世人崇之 T1911_.46.0040c12: 如佛。不識苦集。報盡還墮。須跋陀羅得非 T1911_.46.0040c13: 想定。雖無麁想有細煩惱。長爪利智而受 T1911_.46.0040c14: 不受。高著外道尚未出見。非是涅槃。況麁 T1911_.46.0040c15: 淺者尚不逮藍弗。而言是眞道豈非大僻。 T1911_.46.0040c16: 是人愛著觀空智慧。是事不知。名爲無明。 T1911_.46.0040c17: 而起違從依見造行。見行依色即是名色。 T1911_.46.0040c18: 名色即是苦等。迷苦起於愛有。有生未來 T1911_.46.0040c19: 生死。流轉相續。豈是寂滅。若謂生死盡者。 T1911_.46.0040c20: 乃是漫語。呼無明見心爲道。非道爲道。非 T1911_.46.0040c21: 因計因。名爲戒取豈非因盜。呼未來三途 T1911_.46.0040c22: 苦報爲涅槃。此是見取。非果計果是爲果 T1911_.46.0040c23: 盜。身邊邪見其事可知。如此見心。乃是苦 T1911_.46.0040c24: 集。非滅道也。尚非三藏道滅豈是摩訶衍 T1911_.46.0040c25: 道滅。若能如是即知世間因果。復識出世 T1911_.46.0040c26: 因果。故大品云。般若能示世間相。所謂示 T1911_.46.0040c27: 是道非道。是爲深識見心苦集也。又深者 T1911_.46.0040c28: 非但知無明苦集。亦識三藏因果。亦識因 T1911_.46.0040c29: 縁生法即空四諦因果。又復深者。亦知因縁 T1911_.46.0041a01: 即假無量四諦因果。又復深者。亦知因縁即 T1911_.46.0041a02: 中無作四諦因果。於一見心具識一切因 T1911_.46.0041a03: 果。故大經云。於一念心悉能稱量無量生 T1911_.46.0041a04: 死。是名不可思議。故名深信破不信也。二 T1911_.46.0041a05: 生重慚愧者。不見我心中三諦之理名 T1911_.46.0041a06: 慚愧。且約理觀論人天者。慚乾慧性 T1911_.46.0041a07: 地之人。愧四果淨天。三十心人。十地義天。 T1911_.46.0041a08: 五品六根清淨之人。四十二位天。例如作意 T1911_.46.0041a09: 得報名爲人。自然果報名爲天。二種天人 T1911_.46.0041a10: 亦復如是。方便道名爲人。眞理顯名爲天。 T1911_.46.0041a11: 見心造罪覆三諦理。不逮三種人天。是故 T1911_.46.0041a12: 慚愧。翻破無慚愧心也。三怖畏者。知見心 T1911_.46.0041a13: 造罪此過深重。大論云。諸佛説空義爲離 T1911_.46.0041a14: 諸見故。若復見有空諸佛所不化。我今由 T1911_.46.0041a15: 見而起大罪。此間劫盡他方獄生。此間劫成 T1911_.46.0041a16: 還來此處。如是展轉無量無邊。若説果報 T1911_.46.0041a17: 所受之身。當吐熱血死。故知見罪大重。既 T1911_.46.0041a18: 非無漏不出生死。煩惱潤業墮落何疑。一 T1911_.46.0041a19: 命不追永無出日。爲是義故生大怖畏。翻 T1911_.46.0041a20: 破不畏惡道心也。四發露者。從來諸見而 T1911_.46.0041a21: 生愛著。覆此三諦不能決定生信。今知 T1911_.46.0041a22: 見過失。發却三疑無所隱諱。顯其諦性。 T1911_.46.0041a23: 是爲發露翻破覆藏罪心也。五斷相續心 T1911_.46.0041a24: 者。三諦之觀勿令有間。以八正道治三惑 T1911_.46.0041a25: 心斷而不習。此翻破相續惡心也。六發 T1911_.46.0041a26: 菩提心者。即是縁三諦理皆如虚空。空則 T1911_.46.0041a27: 無邊愍傷一切普令度脱。昔迷此起惑有 T1911_.46.0041a28: 無邊故。罪亦無邊。今菩提心遍於法界。起 T1911_.46.0041a29: 無作善亦遍法界。翻破昔遍空無作惡也。 T1911_.46.0041b01: 奏師子琴餘絃斷絶。即此義也。七修功補 T1911_.46.0041b02: 過者。三諦道品。即是菩薩寶炬陀羅尼。是行 T1911_.46.0041b03: 道法趣涅槃門。如此道品念念相續。即是修 T1911_.46.0041b04: 功補過。昔執於見謂爲涅槃。於見不動 T1911_.46.0041b05: 不修道品。設令動有入無。如屈歩蟲。雖 T1911_.46.0041b06: 於見動亦不能修道品。今知有無是見 T1911_.46.0041b07: 不執爲實。是名見動而不修道品。若破析 T1911_.46.0041b08: 諸見行於道品。是名見動而修道品。又體 T1911_.46.0041b09: 見即空即假即中。既言即者。於見不動而 T1911_.46.0041b10: 修三種道品。是爲修功補於縱見之過也。 T1911_.46.0041b11: 八守護正法者。昔護見不令他破方便申 T1911_.46.0041b12: 通。今護三諦諸空不令見破。若有留滯善 T1911_.46.0041b13: 巧申弘。亡身存法猶如父母守護其子。此 T1911_.46.0041b14: 翻破毀善事也。九念十方佛者。昔服見 T1911_.46.0041b15: 毒常無厭足。如渇思飮。又遇惡師如加 T1911_.46.0041b16: 以鹹水。以苦捨苦我慢矜高。諂心不實。於 T1911_.46.0041b17: 千萬億劫不聞佛名字。今念三諦不來不 T1911_.46.0041b18: 去。即是佛。無生法即是佛。常爲諦理所護。 T1911_.46.0041b19: 此翻破狎惡友心。十觀罪性空者。此三種 T1911_.46.0041b20: 惑本來寂靜。而我不了妄謂是非。如熱病人 T1911_.46.0041b21: 見諸龍鬼。今觀見如幻如化。來無所從 T1911_.46.0041b22: 去無足跡。亦復不至東西南北。一切罪福 T1911_.46.0041b23: 亦復如是。一空一切空。空即罪性罪性即空。 T1911_.46.0041b24: 此翻破顛倒心也。運此十懺時深觀三諦。 T1911_.46.0041b25: 又加事法。以殷重心不惜身命。名第二健 T1911_.46.0041b26: 兒。是名事理兩懺障道罪滅。尸羅清淨三昧 T1911_.46.0041b27: 現前。止觀開發。事戒淨故根本三昧現前。世 T1911_.46.0041b28: 智他心智開發。無生戒淨故眞諦三昧現前。 T1911_.46.0041b29: 一切智開發。即假戒淨故俗諦三昧現前。道 T1911_.46.0041c01: 種智開發。即中戒淨故王三昧現前。一切種 T1911_.46.0041c02: 智開發。得此三諦三昧故名王三昧。一切 T1911_.46.0041c03: 三昧悉入其中。又能出生一切諸定。無不 T1911_.46.0041c04: 具足故名爲止 T1911_.46.0041c05: 爲觀。故知持戒清淨懇惻懺悔。倶爲止觀初 T1911_.46.0041c06: 縁。意在此也○第二衣食具足者。衣以蔽形 T1911_.46.0041c07: 遮障醜陋。食以支命填彼飢瘡。身安道隆。 T1911_.46.0041c08: 道隆則本立。形命及道頼此衣食。故云。如來 T1911_.46.0041c09: 食已得阿耨三菩提。此雖小縁能辦大事。 T1911_.46.0041c10: 裸餒不安道法焉在。故須衣食具足也。衣 T1911_.46.0041c11: 者遮醜陋。遮寒熱遮蚊虻飾身體。衣有三 T1911_.46.0041c12: 種。雪山大士絶形深不渉人間。結草爲 T1911_.46.0041c13: 席被鹿皮衣。無受持説淨等事。堪忍力成」 T1911_.46.0041c14: 不須温厚。不遊人間無煩支助。此上 T1911_.46.0041c15: 人也。十二頭陀但畜三衣不多不少。出聚 T1911_.46.0041c16: 入山。被服齊整故立三衣。此中士也。多寒 T1911_.46.0041c17: 國土聽百一助身要當説淨。趣足供事無 T1911_.46.0041c18: 得 T1911_.46.0041c19: 擾檀越。少有所得即便知足。下士也。觀行 T1911_.46.0041c20: 爲衣者。大經云。汝等比丘雖服袈裟。心猶 T1911_.46.0041c21: 未染大乘法服。如法華云。著如來衣。如來 T1911_.46.0041c22: 衣者柔和忍辱心是。此即寂滅忍。生死涅槃 T1911_.46.0041c23: 二邊麁獷與中道理不二不異。故名柔和 T1911_.46.0041c24: 安心中道故名爲忍。離二喧故名寂。過 T1911_.46.0041c25: 二死故名滅。寂滅忍心覆二邊惡。名遮醜 T1911_.46.0041c26: 衣。除五住故名障熱。破無明見名爲遮 T1911_.46.0041c27: 寒無生死動。亦無空亂意。捨二覺觀名遮 T1911_.46.0041c28: 蚊虻。此忍具一切法。如鏡有像。瓦礫不現中 T1911_.46.0041c29: 具諸相。但空則無。故云深達罪福相遍照 T1911_.46.0042a01: 於十方。微妙淨法身具相三十二。用莊嚴法 T1911_.46.0042a02: 身。寂忍一觀具足衆徳。亦名爲衣亦名嚴 T1911_.46.0042a03: 飾。非九七五割截所成也。三衣者。即三觀 T1911_.46.0042a04: 也。蔽三諦上醜遮三諦上見愛寒熱。却三 T1911_.46.0042a05: 覺蚊虻莊嚴三身。故以三觀爲衣。即是伏 T1911_.46.0042a06: 忍柔順忍無生寂滅忍也。又起見名寒起愛 T1911_.46.0042a07: 名熱。修止觀得見諦解如煖。見則不生。 T1911_.46.0042a08: 得思惟解如涼。愛則不生。五根無惡即福 T1911_.46.0042a09: 徳莊嚴。意地無惡即智慧莊嚴。餘二觀上衣 T1911_.46.0042a10: 例可解。百一長衣者。即是一切行行助道之 T1911_.46.0042a11: 法。助成三觀。共蔽諸惑嚴於三身。此是歴 T1911_.46.0042a12: 諸法修忍爲衣也。食者三處論食。可以資 T1911_.46.0042a13: 身養道。一深山絶跡去遠人民。但資甘果 T1911_.46.0042a14: 美水一菜一果而已。或餌松柏以續精氣。 T1911_.46.0042a15: 如雪山甘香藕等。食已繋心思惟坐禪。更無 T1911_.46.0042a16: 餘事如是食者上士也。二阿蘭若處頭陀抖 T1911_.46.0042a17: 摟絶放牧聲。是修道處分衞自資。七佛皆明 T1911_.46.0042a18: 乞食法。方等般舟法華皆云乞食也。路徑 T1911_.46.0042a19: 若遠分衞勞妨。若近人物相喧。不遠不近乞 T1911_.46.0042a20: 食便易。是中士也。三既不能絶穀餌果。 T1911_.46.0042a21: 又不能頭陀乞食。外護檀越送食供養。亦 T1911_.46.0042a22: 可得受。又僧中如法結淨食亦可得受。下 T1911_.46.0042a23: 士也。若就觀心明食者。大經云。汝等比丘 T1911_.46.0042a24: 雖行乞食而未曾得大乘法食。法食者如 T1911_.46.0042a25: 來法喜禪悦也。此之法喜即是平等大慧。觀 T1911_.46.0042a26: 一切法無有障礙。淨名云。於食等者於法 T1911_.46.0042a27: 亦等。於法等者於食亦等。煩惱爲薪智慧 T1911_.46.0042a28: 爲火。以是因縁成涅槃食。令諸弟子悉皆 T1911_.46.0042a29: 甘嗜。此食資法身増智慧命。如食乳糜更 T1911_.46.0042b01: 無所須。即眞解脱。眞解脱者即是如來。用 T1911_.46.0042b02: 此法喜禪悦。歴一切法無不一味。一色一 T1911_.46.0042b03: 香無非中道 T1911_.46.0042b04: 義。無所須義。如彼深山上士。一草一果資 T1911_.46.0042b05: 身即足。頭陀乞食者。行人不能即事而中 T1911_.46.0042b06: 修實相慧者。當次第三觀調心而入中道。 T1911_.46.0042b07: 次第觀故名爲乞食。亦見中道又名飽義。 T1911_.46.0042b08: 即中士也。檀越送食者。若人不能即事通 T1911_.46.0042b09: 達。又不能歴法作觀。自無食義。應須隨 T1911_.46.0042b10: 善知識能説般若者 T1911_.46.0042b11: 而見中道。是人根鈍從聞生解。名爲得食。 T1911_.46.0042b12: 如人不能如上兩事。聽他送食。又僧中結 T1911_.46.0042b13: 淨食者。即是證得禪定支林功徳。藉定得 T1911_.46.0042b14: 悟。名僧中食也。是故行者常當存念大乘 T1911_.46.0042b15: 法食。不念餘味也◎
T1911_.46.0042b18: T1911_.46.0042b19:
T1911_.46.0042b22: 門人灌頂記 T1911_.46.0042b23: ◎第三閑居靜處者。雖具衣食住處云何。 T1911_.46.0042b24: 若隨自意觸處可安。三種三昧必須好處。 T1911_.46.0042b25: 好處有三。一深山遠谷。二頭陀抖摟。三蘭若 T1911_.46.0042b26: 伽藍。若深山遠谷途路艱險。永絶人蹤誰相 T1911_.46.0042b27: 惱亂。恣意禪觀念念在道。毀譽不起是處 T1911_.46.0042b28: 最勝。二頭陀抖摟。極近三里交往亦疎覺策 T1911_.46.0042b29: 煩惱。是處爲次。三蘭若伽藍閑靜之寺。獨 T1911_.46.0042c01: 處一房不干事物。閉門靜坐正諦思惟。是 T1911_.46.0042c02: 處爲下。若離三處餘則不可。白衣齋邑此 T1911_.46.0042c03: 招過來恥。市邊鬧寺復非所宜。安身入道 T1911_.46.0042c04: 必須選擇。愼勿率爾。若得好處不須數
T1911_.46.0042c07: 不動名之爲山。遠離二邊稱之爲靜。不 T1911_.46.0042c08: 生不起稱之爲閑。大品云。若千由旬外起 T1911_.46.0042c09: 聲聞心者。此人身雖遠離心不遠離。以憒 T1911_.46.0042c10: 鬧爲不憒鬧。非遠離也。雖住城傍不起 T1911_.46.0042c11: 二乘心。是名遠離。即上品處也。頭陀處者。 T1911_.46.0042c12: 即是出假之觀。此觀與空相隣。如蘭若與 T1911_.46.0042c13: 聚落並。出假之觀安心俗諦。分別藥病抖 T1911_.46.0042c14: 擻無知。淨道種智。此次處也。閑寺一房者。 T1911_.46.0042c15: 即從假入空觀也。寺本衆鬧居處。而能安靜 T1911_.46.0042c16: 一室。假是囂塵能即假而空。當知眞諦亦是 T1911_.46.0042c17: 處也。安三諦理是止觀處。實不遁影山林
T1911_.46.0042c20: 造縁務壞蘭若行。非所應也。縁務有四。一 T1911_.46.0042c21: 生活。二人事。三技能。四學問。一生活縁務 T1911_.46.0042c22: 者。經紀生方觸途紛糾。得一失一喪道亂 T1911_.46.0042c23: 心。若勤營衆事則隨自意攝。非今所論。二 T1911_.46.0042c24: 人事者。慶弔俯仰低昂造聘。此往彼來來往 T1911_.46.0042c25: 不絶。況復衆人交絡擾攘追尋。夫違親離 T1911_.46.0042c26: 師本求要道。更結三州還敦五郡。意欲何 T1911_.46.0042c27: 之。倒裳索領鑚火求氷。非所應也。三*技 T1911_.46.0042c28: 能者。醫方卜筮泥木彩畫。棊書呪術等是也。 T1911_.46.0042c29: 皮文美角膏煎鐸毀。己自害身。況修出世之 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 [行番号:有/無] [返り点:有/無] [CITE] |