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念佛三昧寶王論 (No. 1967_ 飛錫撰 ) in Vol. 47

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T1967_.47.0134a01:
T1967_.47.0134a02:   No.1967
T1967_.47.0134a03:
T1967_.47.0134a04: 念佛三昧寶王論卷上并序
T1967_.47.0134a05:  唐紫閣山草堂寺沙門飛錫撰 
T1967_.47.0134a06: 客有高信。至吾禪居。前禮致問。辭甚清逸。問
T1967_.47.0134a07: 吾曰。修心之人成道捷徑。法華三昧不輕之
T1967_.47.0134a08: 行。念佛三昧般舟之宗。僉爲無上深妙禪門
T1967_.47.0134a09: 者。願聞其致。對曰。吾拱默九峯。與世異營。
T1967_.47.0134a10: 天書曲臨。自紫閣山草堂寺。令典千福法華
T1967_.47.0134a11: 勝場。向三十年矣。希高扣寂。未有若君之所
T1967_.47.0134a12: 問者也。子將渉無生之龍津。欲圖南以鵬擧。
T1967_.47.0134a13: 吾不敏也。甞試論之。今則略開二十門。以明
T1967_.47.0134a14: 斯旨耳
T1967_.47.0134a15: 上卷七門 念未來佛
T1967_.47.0134a16: 中卷六門 念現在佛
T1967_.47.0134a17: 下卷七門 通念三世
無不是佛
T1967_.47.0134a18:   念未來佛速成三昧門第一
T1967_.47.0134a19: 夫心之二也。生於群妄。群妄雖虚。惑者猶滯
T1967_.47.0134a20: 之。不釋聖以之憂。玄韻暢而無説。法身空而
T1967_.47.0134a21: 具相。相之不明。説之不圓。一味之旨。絶言之
T1967_.47.0134a22: 路。誰可知其所歸歟。三昧之宗者。欲令弱喪
T1967_.47.0134a23: 知不二法門存乎語默。匪唯淨名杜口文殊
T1967_.47.0134a24: 興讃而已矣。何則夫帝網未張。千瓔焉覿。宏
T1967_.47.0134a25: 網忽擧。萬目齊開。浴大海者。已用於百川。念
T1967_.47.0134a26: 佛名者。必成於三昧。一言以蔽其在茲焉。亦
T1967_.47.0134a27: 猶清珠下於濁水。濁水不得不清。佛想投於
T1967_.47.0134a28: 亂心。亂心不得不佛。既契之後。心佛雙亡。
T1967_.47.0134a29: 雙亡定也。雙照慧也。即定慧齊均。亦何心而
T1967_.47.0134b01: 不佛。何佛而不心。心佛既然。則萬境萬縁。無
T1967_.47.0134b02: 非三昧者也。而世上之人。多念過去釋迦之
T1967_.47.0134b03: 月面。想現在彌陀之海目。如拔毒箭矣。如登
T1967_.47.0134b04: 快樂宮矣。吾亦以之爲至教矣。猶未聞念未
T1967_.47.0134b05: 來諸佛之聚日者。何耶。蓋謂不了如來對衆
T1967_.47.0134b06: 生之麁説諸佛之妙。遂隔衆生於諸佛之外。
T1967_.47.0134b07: 故不聞焉。孰肯念焉。淨名經中。有嗅薝蔔不
T1967_.47.0134b08: 嗅餘香。花有著身不著身者。此是抑揚大乘
T1967_.47.0134b09: 也。抑小則置鉢茫然。揚大則同遊不二。法華
T1967_.47.0134b10: 經。決了聲聞法。是諸經之王。一切薝蔔。不著
T1967_.47.0134b11: 之旨。明矣。苟非其人。則以諸佛爲至尊也。衆
T1967_.47.0134b12: 生爲至卑也。高下出焉。群妄興矣。敬傲立焉。
T1967_.47.0134b13: 一眞隱矣。夫如是必草芥萬有。錙銖天下。
T1967_.47.0134b14: 幔幢已設。高倨稜層。目送飛鴻。心遊青漢。不
T1967_.47.0134b15: 可屈也。則阻維摩一切見敬。爲供養中最之
T1967_.47.0134b16: 文矣。又不信楞伽經説。如來藏自性清淨轉。
T1967_.47.0134b17: 三十二相入於一切衆生心中。如大無價寶
T1967_.47.0134b18: 珠。垢衣所纒。豈觀城中最下乞人與難勝如
T1967_.47.0134b19: 來。等無有異。若圓念三世佛。普觀十方尊。
T1967_.47.0134b20: 則合夫理趣般若。一切有情皆如來藏。普賢
T1967_.47.0134b21: 菩薩自體遍故之文矣。貧女懷王。米在穅&T032671;
T1967_.47.0134b22: 之旨。鏡然可觀。豈可罹此八慢之責哉。人皆
T1967_.47.0134b23: 侮未來玉毫。不敢侮過現金色。殊不知起罪
T1967_.47.0134b24: 之源。皆在於當來佛上。非已今佛上也。衆生
T1967_.47.0134b25: 苟非當佛焉在。若知母因子貴米以穅金。有
T1967_.47.0134b26: 協法華不輕之心。則念佛三昧不速而成矣。
T1967_.47.0134b27: 問曰。法華者法也。念佛者佛也。安得以法爲
T1967_.47.0134b28: 佛以佛爲法。浩浩亂哉。對曰。不亂也。元是
T1967_.47.0134b29: 一門。而誰爲亂。夫芝木之藥。列仙之子。昔各
T1967_.47.0134c01: 在天涯。則都無仙號。爲人服其藥。羽化雲行。
T1967_.47.0134c02: 故藥受仙藥之名。人得仙人之稱。人藥異也。
T1967_.47.0134c03: 其仙一也。若無聖人。誰與道游。法無佛悟。
T1967_.47.0134c04: 豈令自悟。法非佛不悟。念佛三昧生焉。佛非
T1967_.47.0134c05: 法不明。法華三昧起矣。一仙兩稱。倶得仙名。
T1967_.47.0134c06: 念佛法華同名佛慧。佛慧既同。則不輕般舟。
T1967_.47.0134c07: 無上深妙禪門。於茲悟矣。未始異也。復何亂
T1967_.47.0134c08:
T1967_.47.0134c09:   嬖女群盜皆不可輕門第二
T1967_.47.0134c10: 問曰。一切衆生。即未來諸佛。謹聞命矣。嬖女
T1967_.47.0134c11: 群盜。惡之至者。安得求敬於念佛之賓歟。對
T1967_.47.0134c12: 曰。如佛所演。有其二種。一對待門。二澤了
T1967_.47.0134c13: 門。言對待門者。謂女子之虚僞。説如來之至
T1967_.47.0134c14: 眞。則佛可尊崇。女可厭離。厭離有二。一者訶
T1967_.47.0134c15: 欲。二者放心。初訶欲者。如菩薩訶色欲。經云。
T1967_.47.0134c16: 女色者世間之枷鎖。凡夫戀著不能自拔。女
T1967_.47.0134c17: 色者世間之重患。凡夫困之至死不免。女色
T1967_.47.0134c18: 者世間之衰禍。凡夫遭之無厄不至。行者既
T1967_.47.0134c19: 得捨之。若復顧念。是爲從獄得出還思入。從
T1967_.47.0134c20: 狂得止而復樂之。從病得差復思得病。智者
T1967_.47.0134c21: 愍之。知其狂而顛蹶死無日矣。凡夫重女甘
T1967_.47.0134c22: 爲僕使。終身馳驟爲之辛苦。雖復鈇鑕千刄
T1967_.47.0134c23: 鋒鏑交至。甘心受之不以爲患。狂人樂狂不
T1967_.47.0134c24: 啻過也。行者若能棄之不顧。是則破枷脱鎖。
T1967_.47.0134c25: 惡狂厭病。離於衰禍。既安且吉。得出牢獄。永
T1967_.47.0134c26: 無患難。女人之相。其言如蜜。其心如毒。譬如
T1967_.47.0134c27: 停泉澄波而蛟龍居之。金山寶窟而師子處
T1967_.47.0134c28: 之。當知。此害不可近也。室家不和婦人之由。
T1967_.47.0134c29: 毀宗敗族。婦人之罪。實爲陰賊。滅人慧明。
T1967_.47.0135a01: 亦如獵圍鮮得出者。譬如高羅。群鳥落之。不
T1967_.47.0135a02: 能奮飛。又如密網。衆魚投之。則刳腸俎肌。
T1967_.47.0135a03: 亦如暗坑。無目之如蛾赴火。是以智者知而
T1967_.47.0135a04: 遠之。不受其害。惡而穢之。不爲此物之所感
T1967_.47.0135a05: 也。大寶積經。佛爲優陀延王。説是偈曰
T1967_.47.0135a06:     鋒刄刀山 毒箭諸苦 女人能集
T1967_.47.0135a07:     衆多苦事 假以香華 而爲嚴好
T1967_.47.0135a08:     愚人於此 妄起貪求 如海疲鳥
T1967_.47.0135a09:     迷於彼岸 死必當墮 阿鼻地獄
T1967_.47.0135a10:     現見衆苦 皆來集身 善友乖離
T1967_.47.0135a11:     天宮永失 寧投鐵獄 馳走刀山
T1967_.47.0135a12:     眠臥炎爐 不親女色
T1967_.47.0135a13:     如鳥爲求食 不知避網羅
T1967_.47.0135a14:     貪愛於女人 被害亦如是
T1967_.47.0135a15:     譬如水中魚 游泳網者前
T1967_.47.0135a16:     便爲他所執 豈非自傷損
T1967_.47.0135a17:     女若捕魚人 諂誑猶如網
T1967_.47.0135a18:     男子同於魚 被網亦如是
T1967_.47.0135a19: 次放心者。如大寶積經云。文殊師利告善住
T1967_.47.0135a20: 天子言。若人一心專精自守。貪欲心發。即應
T1967_.47.0135a21: 覺知方便散除。還令寂靜。云何散除。應作是
T1967_.47.0135a22: 念。此是空。此是不淨。求此欲心。生處滅處。
T1967_.47.0135a23: 從何所來。去至何所。是中誰染。誰受染者。誰
T1967_.47.0135a24: 爲染法。如是觀時。不見能染。不見所染。不見
T1967_.47.0135a25: 染事。以不見故。則無有取。以不取故。則無有
T1967_.47.0135a26: 捨。以不捨故。則無有愛。不捨不愛。則名離
T1967_.47.0135a27: 欲。寂靜涅槃也。若又恣心。入諸塵勞生死之
T1967_.47.0135a28: 内。而亦不患貪恚癡等煩惱過患。是謂放心。
T1967_.47.0135a29: 已上明第一對待門竟。第二決了門者。若究
T1967_.47.0135b01: 竟離諸妄。無染如虚空。則爲過現諸佛也。非
T1967_.47.0135b02: 采來佛也。汝不聞。夫求無價寶。必下於滄海。
T1967_.47.0135b03: 采智慧寶。必先於煩惱中求。五逆相即解脱
T1967_.47.0135b04: 相。魔界如即佛界如。若聆佛音而喜。聞魔聲
T1967_.47.0135b05: 恚。不入音聲法門。不住音聲實際。不覺於諸
T1967_.47.0135b06: 法者。斯乃北轅適越之士也。安得與之而論
T1967_.47.0135b07: 道哉。更爲子明之。經不云。夫昔列仙名鹿蹄。
T1967_.47.0135b08: 地滑倒仆。以仙呪令旱。國人患之。王募嬖女。
T1967_.47.0135b09: 誘而得之。騎頸入城。油雲四起。霈然洪霔。
T1967_.47.0135b10: 彼仙雖有御長風之通。凌太清之術。無能施
T1967_.47.0135b11: 也。仙人者釋迦。爾女者耶輸也。法華會上。未
T1967_.47.0135b12: 來成佛號具足千萬光相如來。而又念佛之
T1967_.47.0135b13: 人。但覩嬖女之玉容。不念光相之金好。而失
T1967_.47.0135b14: 不輕之旨也。念佛三昧安得不誣哉。又阿那
T1967_.47.0135b15: 律昔爲盜首。入寺盜佛額珠。箭挑佛燈。令清
T1967_.47.0135b16: 光不滅。阿那律者此翻無滅。良在茲焉。當來
T1967_.47.0135b17: 作佛號普明如來。皆此例也。念佛之人。尚不
T1967_.47.0135b18: 輕於群盜。況於不盜者乎。未來兩佛。猶如皎
T1967_.47.0135b19: 日。何慮三昧而不成焉
T1967_.47.0135b20:   持戒破戒但生佛想門第三
T1967_.47.0135b21: 問曰。兩難釋矣。梵網經曰。若人受佛戒即入
T1967_.47.0135b22: 諸佛位。而緇服之流。佩明月之戒。懸瓔珞之
T1967_.47.0135b23: 珠。參位三尊。範圍七衆。宜其敬矣苟非精
T1967_.47.0135b24: 持。動行顛沛。慢何過焉。垂何罪焉。望爲剖
T1967_.47.0135b25: 之。對曰如來。甞於三昧海經爲。父王説。昔有
T1967_.47.0135b26: 四比丘。犯律爲恥。將無所怙。忽聞空中聲曰。
T1967_.47.0135b27: 汝之所犯。謂無救者不然也。空王如來雖復
T1967_.47.0135b28: 涅槃。形像尚在。汝可入塔。一觀寶像眉間白
T1967_.47.0135b29: 毫。比丘隨之泣涙言曰。佛像尚爾。況佛眞容
T1967_.47.0135c01: 乎。擧身投地。如大山崩。今於四方。皆成正
T1967_.47.0135c02: 覺。東方阿閦佛。南方寶相佛。西方無量壽
T1967_.47.0135c03: 佛。北方微妙聲佛。是四破戒比丘也。所以如
T1967_.47.0135c04: 來名此觀佛三昧。爲大寶王戒品海者。可以
T1967_.47.0135c05: 滌破戒之罪垢。得塵累之清淨也。此四比丘。
T1967_.47.0135c06: 一觀寶像僉爲世雄。念佛之人。豈得惑於破
T1967_.47.0135c07: 戒之僧歟。故大集經云。若諸王臣。打罵出家
T1967_.47.0135c08: 持戒破戒。罪同出百億佛身血。若見被袈裟
T1967_.47.0135c09: 者。無論持犯。但生佛想。佛想者念佛三昧也。
T1967_.47.0135c10: 斯之金口。明不輕之深旨也。安得恣行打罵
T1967_.47.0135c11: 而不懼哉。經云。寧爲心師。不師於心。見慳貪
T1967_.47.0135c12: 人。作施想。見破戒人。作持戒想。夫然則不爲
T1967_.47.0135c13: 六蔽境界所纒。蓋成六度彼岸之觀門焉。若
T1967_.47.0135c14: 住分別之心。自取冥司之罰。不亦哀哉。若能
T1967_.47.0135c15: 翻此見心。則念佛三昧。如川之流矣
T1967_.47.0135c16:   現處湯獄不妨受記門第四
T1967_.47.0135c17: 問曰。若破戒觀佛。皆成正覺。固不可輕。可信
T1967_.47.0135c18: 矣。如現處湯獄或嬰鬼趣。菩提難發。河清未
T1967_.47.0135c19: 期。安得來敬同於念佛之士歟。對曰。豈不聞
T1967_.47.0135c20: 夫采良藥者。必在山險。非華堂所出。集法藥
T1967_.47.0135c21: 者。必在於險有。非無爲自出。則首楞嚴經。
T1967_.47.0135c22: 説四種記。一未發心記。二初發心記。三密與
T1967_.47.0135c23: 授記。四現前授記。今雖現處鬼獄即未發心。
T1967_.47.0135c24: 佛記當來必發大志。遇眞善友。行菩薩行。還
T1967_.47.0135c25: 成正覺。故不可輕。即是未發心之記也。佛説
T1967_.47.0135c26: 四種記時。迦葉白佛。我等從今當。於一切衆
T1967_.47.0135c27: 生。生世尊想。若生輕心則爲自傷。佛言。善哉
T1967_.47.0135c28: 快説。人皆不應稱量。衆生唯有如來。乃能量
T1967_.47.0135c29: 爾。以是因縁故。我勅諸聲聞及餘菩薩。於諸
T1967_.47.0136a01: 衆生。應生佛想。華嚴經普賢行願品。破百萬
T1967_.47.0136a02: 障門。亦用此想。夫如是則現居惡趣蒙與記
T1967_.47.0136a03: 者。亦猶宅寶未開。不妨寶在於宅内。額珠鬪
T1967_.47.0136a04: 沒。何廢珠隱於額中。若不念衆生爲當來佛
T1967_.47.0136a05: 必以六塵爲寇賊。則猶防魔軍。自壞其壁。壘
T1967_.47.0136a06: 存敵國。常起於怨仇。金革所以未寧。鼙鼓於
T1967_.47.0136a07: 焉尚振。安得高枕於其間哉。若使不降者來
T1967_.47.0136a08: 降不服者咸服。則使天下一統矣。獵獵旌旗
T1967_.47.0136a09: 而焉用。翩翩飛將而奚適。吾將却馬以糞田。
T1967_.47.0136a10: 日出而作日入而息。雖帝堯之聖。於我何力
T1967_.47.0136a11: 哉。百姓日用。而不知方明聖化之廣被矣。若
T1967_.47.0136a12: 能悟色聲而爲佛者。念衆生爲當來佛者。必
T1967_.47.0136a13: 不立心前之凡境也。或想自身爲本尊也。瑜
T1967_.47.0136a14: 伽眞言深妙觀門。不謀而會。夫因想而有者。
T1967_.47.0136a15: 豈得不空哉。則大鵬將尺鷃以齊。太山與秋
T1967_.47.0136a16: 毫而一。無夷岳之僻。續&MT04530;之憂矣。問曰。湯獄
T1967_.47.0136a17: 之子。殊未發心。如來法王。宥過與記。千光散
T1967_.47.0136a18: 射。十號圓明。誠如弗言。孰敢不信。原夫未
T1967_.47.0136a19: 悟。從何得醒耶。對曰。言未悟者。亦有義焉。
T1967_.47.0136a20: 夫長江之源。濫乎一觴。大迷之本。存乎二見。
T1967_.47.0136a21: 若謂念外立無念。生外立無生。則生死異於
T1967_.47.0136a22: 涅槃也。萬佛洪音。莫之能訓矣。若了念而無
T1967_.47.0136a23: 念。觀生而不生。煩惱即菩提也。一相莊嚴。斯
T1967_.47.0136a24: 之能悟矣。亦猶巖上。群蜂已房純蜜。井中七
T1967_.47.0136a25: 寶。何廢稱珍。皆本有之。非適今也。念未來
T1967_.47.0136a26: 佛罪從何生。吾放其心。遍一切所縁之處。皆
T1967_.47.0136a27: 見如來道。從恚等生。於是乎。在如來藏經。佛
T1967_.47.0136a28: 告金剛慧菩薩言。善男子。我以佛眼。觀一切
T1967_.47.0136a29: 衆生。貪欲恚癡諸煩惱中。有如來智如來眼
T1967_.47.0136b01: 如來身。結加趺坐。儼然不動。乃至徳相備
T1967_.47.0136b02: 足。如我無異。廣説一切衆生。有如來藏。以九
T1967_.47.0136b03: 喩況之。寶性論釋。而結頌言
T1967_.47.0136b04:     萎華中諸佛 糞穢中眞金
T1967_.47.0136b05:     地中珍寶藏 諸果子中牙
T1967_.47.0136b06:     朽故弊壞衣 纒裹眞金像
T1967_.47.0136b07:     貧賤醜陋女 懷轉輪聖王
T1967_.47.0136b08:     焦黒泥模中 有上妙寶像
T1967_.47.0136b09:     衆生貪瞋癡 妄想煩惱等
T1967_.47.0136b10:     塵勞諸境中 皆有如來藏
T1967_.47.0136b11:     下至阿鼻獄 皆有如來身
T1967_.47.0136b12:     眞如清淨法 名爲如來體
T1967_.47.0136b13: 以此文證湯獄之記。頓覺明焉。三昧門自然
T1967_.47.0136b14: 洞啓。問曰。至人用心。澹然清淨。攀縁永絶。
T1967_.47.0136b15: 今説放心遍縁一切所縁之處皆見如來。教
T1967_.47.0136b16: 何在焉。對曰。亦有教説。起心遍縁六塵。三業
T1967_.47.0136b17: 仍發妙願。入佛境界。一一縁起不離如來名。
T1967_.47.0136b18: 悉皆見矣。此是圓見。非由眼也。故涅槃經云。
T1967_.47.0136b19: 聲聞入雖有天眼。名爲肉眼。學大乘者雖有
T1967_.47.0136b20: 肉眼。名爲佛眼。何以故。曉了己身。有佛性
T1967_.47.0136b21: 故。又如勝天王經中。佛告天王菩薩摩訶薩。
T1967_.47.0136b22: 以方便力。行般若波羅蜜。於一切法。心縁自
T1967_.47.0136b23: 在。縁一切色。願得佛色。無所得故。心縁衆
T1967_.47.0136b24: 聲。願得如來微妙音聲。心縁衆香。願得如來
T1967_.47.0136b25: 清淨戒香。心縁諸味。願得如來味中第一大
T1967_.47.0136b26: 丈夫相。心縁諸觸。願得如來柔軟手掌。心縁
T1967_.47.0136b27: 諸法。願得如來寂靜之心。心縁自身。願得佛
T1967_.47.0136b28: 身。心縁自口。願得佛口。心縁自意。願得如來
T1967_.47.0136b29: 平等之意。天王菩薩摩訶薩。行般若波羅
T1967_.47.0136c01: 蜜。無有一心一行。空過不向薩婆若者。遍縁
T1967_.47.0136c02: 諸法。而能不著。觀見諸法。無不趣向菩提之
T1967_.47.0136c03: 道。菩薩修習諸行。皆因外縁。而得成立。又如
T1967_.47.0136c04: 大地住在水上。若鑿池井。即得水用。其不鑿
T1967_.47.0136c05: 者。無由見之。如是聖智境界。遍一切法。若
T1967_.47.0136c06: 有勤修般若方便。則便得之。其不修者。云何
T1967_.47.0136c07: 能得心縁之理。豈不大哉
T1967_.47.0136c08:   觀空無我擇善而從門第五
T1967_.47.0136c09: 問曰。即動而靜。靜爲躁君。即凡而聖。聖隱凡
T1967_.47.0136c10: 内。謹聞遐旨。又三教無我。理既不殊擇善
T1967_.47.0136c11: 而從。其義焉在。對曰。三教之理也。名未始
T1967_.47.0136c12: 異。理未始同。且夫子四絶中。一無我者。謙光
T1967_.47.0136c13: 之義爲無我也。道無我者。長而不宰爲無我
T1967_.47.0136c14: 也。佛無我者。觀五蘊空爲無我也。上二教門
T1967_.47.0136c15: 都不明。五蘊孰辨其四諦六度萬行。賢聖階
T1967_.47.0136c16: 級。蔑然無聞。但和光同塵。保雌守靜。既慈
T1967_.47.0136c17: 且儉。不敢爲天下。先各一聖也。安用商摧其
T1967_.47.0136c18: 淺深歟。三教無我明矣。擇善而從者。謂三性
T1967_.47.0136c19: 之理。理無不在。修心之士。擇善而從。蓋謂不
T1967_.47.0136c20: 善。無益於至眞。無記雙亡於善惡。妨亂佛理。
T1967_.47.0136c21: 何莫由斯。故聖人簡之而不取也。故涅槃經
T1967_.47.0136c22: 云。一闡提者。心不攀縁一切善法。乃至不生
T1967_.47.0136c23: 一念之善。是知。念佛三昧。善之最上。萬行元
T1967_.47.0136c24: 首。故曰三昧王焉
T1967_.47.0136c25:   無善可擇無惡可棄門第六
T1967_.47.0136c26: 問曰。若擇善而從者。何不擇諸佛之善。棄衆
T1967_.47.0136c27: 生之惡。乃念未來諸佛。而同過現正覺耶。對
T1967_.47.0136c28: 曰。不易來問自成我答。何者擇善而從者。蓋
T1967_.47.0136c29: 不得已而言之。爲力微任重不能。即惡而善。
T1967_.47.0137a01: 即妄而眞。故以明之。苟能念未來之佛。叶不
T1967_.47.0137a02: 輕之行。天地一指萬物一馬。衆生皆佛。此土
T1967_.47.0137a03: 常淨。異鶖子之土石砂礫。同梵王之珍寶莊
T1967_.47.0137a04: 嚴。擇善之至矣。無惡可棄矣。即天台智者。釋
T1967_.47.0137a05: 法華經。明絶待之妙。引證曰
T1967_.47.0137a06:     衆生見劫盡 大火所燒時
T1967_.47.0137a07:     我此土安隱 天人常充滿
T1967_.47.0137a08:     園林諸堂閣 種種寶莊嚴
T1967_.47.0137a09: 又勝天王經曰。佛所住處。實無穢土。衆生薄
T1967_.47.0137a10: 福。而見不淨。良在此焉。梵云南無。唐言歸命。
T1967_.47.0137a11: 梵云阿彌陀。唐言無量壽。三世諸佛。豈祇一
T1967_.47.0137a12: 佛而有壽量耶。今與子同。念于三世彌陀。同
T1967_.47.0137a13: 生于十方極樂。有何不可。而欲鷁路退飛哉。
T1967_.47.0137a14: 夫然則烈三昧之猛焔也。不居於纖妄蚊&T044789;
T1967_.47.0137a15: 鏗十念之洪鐘也。不間於散亂稱佛明矣。念
T1967_.47.0137a16: 彌陀通三世既爾。念諸佛菩薩。不亦然歟。問
T1967_.47.0137a17: 曰。念未來佛。即與過現諸佛等者。願聞其理
T1967_.47.0137a18: 也。對曰。華嚴經云。一切諸如來。同共一法
T1967_.47.0137a19: 身。一身一智。慧力無畏亦然。楞伽偈云。迦
T1967_.47.0137a20: 葉。拘留孫。拘那含。我是。以此四種等。我爲
T1967_.47.0137a21: 佛子。説言四等者。一字等同名佛也。二語等
T1967_.47.0137a22: 皆具迦陵頻伽梵音聲相。三法等盡得菩提
T1967_.47.0137a23: 分法無障礙智也。四身等法身色身相好無
T1967_.47.0137a24: 差也。起信論云。依方故迷。方實不轉。夫如
T1967_.47.0137a25: 是則。悟者悟於一方。群方自正。念者念於一
T1967_.47.0137a26: 佛。諸佛現前。經所謂。水不上升。月不下降。
T1967_.47.0137a27: 光淨因縁。虚空皓月。現於清水。彼佛不來。我
T1967_.47.0137a28: 身不往。念佛因縁。如來寶月。現於心水。如説
T1967_.47.0137a29: 頌曰。菩薩清涼月。遊於畢竟空。衆生心水淨。
T1967_.47.0137b01: 菩提影現中
T1967_.47.0137b02:   一切衆生肉不可食門第七
T1967_.47.0137b03: 問曰。肉者人之所食。而念佛之家。絶之何耶。
T1967_.47.0137b04: 對曰。夫尸毘救鴿。上稱方平者。王禽異也。
T1967_.47.0137b05: 保命一也。安得固食其肉。用資敗躯。而兀兀
T1967_.47.0137b06: 然。不知其懼哉。苟能悟之。爲未來諸佛者。
T1967_.47.0137b07: 孰肯飛白刄於赤鱗。放蒼鷹於狡兎。如夕蛾
T1967_.47.0137b08: 投火自取其斃歟。故楞伽寶積經佛語心品
T1967_.47.0137b09: 偈云
T1967_.47.0137b10:     爲利殺衆生 以財網諸肉
T1967_.47.0137b11:     二倶是惡業 死墮叫喚獄
T1967_.47.0137b12: 以斯聖旨。若不施此財。則網者屠者。自息矣。
T1967_.47.0137b13: 且龍樹不輕於鴿雀。高僧不跨於蟲蟻。或問
T1967_.47.0137b14: 其故。答曰。斯之與吾。同在生死。彼或將先成
T1967_.47.0137b15: 正覺。安可妄輕耶。輕尚不可。豈得專食其血
T1967_.47.0137b16: 肉哉。寶性論云。如來藏經中。告舍利弗言。
T1967_.47.0137b17: 衆生者即是第一義諦。即是如來藏。即是法
T1967_.47.0137b18: 身。即是菩提。吾謂。太唯逐塊。不知逐人。塊
T1967_.47.0137b19: 終不息。唯念過現。不念未來。慢終不息。若
T1967_.47.0137b20: 如師子。而逐於人。其塊自息。聞夫敬慢之道。
T1967_.47.0137b21: 一以貫之。則移敬就慢。均父母於平人。逆之
T1967_.47.0137b22: 甚也。移慢就敬。均平人於父母。孝之大也。故
T1967_.47.0137b23: 梵網經云。六道衆生。皆是我父母。孝名爲戒。
T1967_.47.0137b24: 良在茲焉。觀六道爲當來佛者。父母之談。猶
T1967_.47.0137b25: 近言耳。若能等沙彌之救蟻。促壽更延。同流
T1967_.47.0137b26: 水之濟魚。天華雨𧂐。革曠劫衆生之見。念未
T1967_.47.0137b27: 來善逝之身。糞穢之内。知有眞金。重雲之間。
T1967_.47.0137b28: 信有明月。則食肉之昏霧。生死之煙霾。慧風
T1967_.47.0137b29: 掃之。於三昧長空矣。梵網經云。我是已成佛。
T1967_.47.0137c01: 汝是當成佛。常作如是信。戒品已具足。豈得
T1967_.47.0137c02: 不念之哉。問曰。肉不可食信之矣。五辛如何。
T1967_.47.0137c03: 對曰。聖教明之。大佛頂經云。佛告阿難。是五
T1967_.47.0137c04: 種辛。熟食發淫。生噉増恚。如是世界食辛之
T1967_.47.0137c05: 人。縱能宣説十二部經。十方天仙嫌其臭穢。咸
T1967_.47.0137c06: 皆遠離。諸餓鬼等。因彼食次。舐其脣吻。常與
T1967_.47.0137c07: 鬼住。福徳日消。長無利益。是食辛人。修三摩
T1967_.47.0137c08: 地。菩薩天仙十方善神。不來守護。大力魔王。
T1967_.47.0137c09: 得其方便。佛告阿難。修菩提者。永斷五辛。是
T1967_.47.0137c10: 則名爲第一増進修行漸次。斯金口也。不亦
T1967_.47.0137c11: 誠哉。酒固不可言耳。百喩經云。昔有貧人。在
T1967_.47.0137c12: 路而行。遇得一嚢金錢。心大喜躍。即便數之。
T1967_.47.0137c13: 數未能周。錢主忽至。盡還奪去。其人當時。悔
T1967_.47.0137c14: 不疾去。懊惱之情。甚爲苦極。遇佛法者。亦復
T1967_.47.0137c15: 如是。雖得値遇三寶福田。不勤方便修行。而
T1967_.47.0137c16: 好多聞。忽爾命終。墮三惡道。如彼愚人。還爲
T1967_.47.0137c17: 其主。奪錢而去。偈曰
T1967_.47.0137c18:     今日營此事 明自營彼事
T1967_.47.0137c19:     樂著不觀苦 不覺死賊至
T1967_.47.0137c20:     怱怱營衆務 凡人無不爾
T1967_.47.0137c21:     如彼數錢人 其事亦如是
T1967_.47.0137c22: 已上七門。盡是念未來諸佛。以通三世之意
T1967_.47.0137c23: 也。若欲念於彌勒佛者。必得上生兜率天宮。
T1967_.47.0137c24: 見慈氏之尊。則彌天釋道安。爲其首唱耳
T1967_.47.0137c25: 念佛三昧寶王論卷上
T1967_.47.0137c26:
T1967_.47.0137c27:
T1967_.47.0137c28:
T1967_.47.0137c29:
T1967_.47.0138a01:
T1967_.47.0138a02:
T1967_.47.0138a03: 念佛三昧寶王論卷中
T1967_.47.0138a04:  唐紫閣山草堂寺沙門飛錫撰 
T1967_.47.0138a05:   念現在佛專注一境門第八
T1967_.47.0138a06: 問。念未來佛即衆生是。已聞玄義。事廣理幽
T1967_.47.0138a07: 也。又恐心散難檢。今欲一以貫之。專西方念
T1967_.47.0138a08: 一佛。踐不退地。祛有漏心。乘扁舟於黄金之
T1967_.47.0138a09: 池。禮彌陀於白玉之殿。以通三世。希沾九品。
T1967_.47.0138a10: 不亦可乎。對曰。十住婆沙論。并龍樹菩薩造
T1967_.47.0138a11: 釋華嚴經論易行行品云。菩薩道有難行。行
T1967_.47.0138a12: 如陸地乘舟也。有易行行如水路乘舟也。阿
T1967_.47.0138a13: 彌陀佛本願之力。若人聞名稱念。自歸彼國。
T1967_.47.0138a14: 如舟得水。又遇便風。一擧千里。不亦易哉。則
T1967_.47.0138a15: 釋迦如來父王眷屬。六萬釋種。皆生極樂土。
T1967_.47.0138a16: 蓋佛與此界衆生。縁深也。專注一境。圓通三
T1967_.47.0138a17: 世。不亦良哉。問曰。專注一境圓通三世。誠哉。
T1967_.47.0138a18: 然稱念自歸往生彼國者。有爲虚僞。風多浪
T1967_.47.0138a19: 鼓。曷若不馳想於外。但攝心於内。協無爲之
T1967_.47.0138a20: 旨乎。對曰。有爲雖僞。捨之則道業不成。無爲
T1967_.47.0138a21: 雖實。取之則慧心不朗。經云。厭離有爲功徳。
T1967_.47.0138a22: 是爲魔業。樂著無爲功徳。亦爲魔業。子今厭
T1967_.47.0138a23: 樂交爭。得不入於魔骨也。又若聖賢攝心。謂
T1967_.47.0138a24: 之内。凡夫馳想。謂之外。苟以馳外爲亂。住内
T1967_.47.0138a25: 爲定。復是内外所馳。非所以念佛三昧攝心
T1967_.47.0138a26: 之意也。注維摩經羅什法師云。外國有一女。
T1967_.47.0138a27: 身體金色。有長者子。名達暮多羅。以千兩金。
T1967_.47.0138a28: 邀入竹林。同載而去。文殊於道中。變身爲白
T1967_.47.0138a29: 衣士身。著寶衣。衣甚嚴好。女人見之。貪心内
T1967_.47.0138b01: 發。文殊言。汝欲得衣者。當發菩提心。女
T1967_.47.0138b02: 曰。何等爲菩提心。文殊言汝身是。問曰。云
T1967_.47.0138b03: 何是。答曰。菩提性空。汝身亦空。是故此。女
T1967_.47.0138b04: 曾於迦葉佛所。多植善本。廣修智慧。聞是説
T1967_.47.0138b05: 已。即得無生法忍。得是忍已。而將示欲之過。
T1967_.47.0138b06: 還與長者子入林。既入林已。自現身死胮脹
T1967_.47.0138b07: 爛臭。長者子見已。甚大怖畏。往詣佛所。佛爲
T1967_.47.0138b08: 説法。亦得法忍。大覺未成。未暇閑任。故名爲
T1967_.47.0138b09: 忍。如自觀身實相。觀佛亦然女身空。佛身空。
T1967_.47.0138b10: 未始異也。菩提之義。豈得異乎。夫如是則。一
T1967_.47.0138b11: 切有爲即無爲矣。一切内外非内外矣。然在
T1967_.47.0138b12: 有而未甞有。有而常無。居無而未甞無。無而
T1967_.47.0138b13: 恒有。何患之於佛有相心有念哉
T1967_.47.0138b14:   此生他生一念十念門第九
T1967_.47.0138b15: 問曰。易行難行之談。身即菩提之觀。其旨
T1967_.47.0138b16: 鏡焉。人生在世。石火電火。失念蹉跎。悔無所
T1967_.47.0138b17: 及。修道之人。尚不親心。況親於身。尚不親於
T1967_.47.0138b18: 身。況身外歟。常恐。出息不還。屬於後世。
T1967_.47.0138b19: 狂風飄蓬。茫茫何之。願示一念十念之門。此
T1967_.47.0138b20: 生他生之計。答曰。夫淨土之會。功業之大者。
T1967_.47.0138b21: 二乘乃澄神。虚無耽空。怖相。不念衆生。故無
T1967_.47.0138b22: 淨土。而大乘有之。按悲華經云。阿彌陀佛。昔
T1967_.47.0138b23: 爲轉輪王。名無諍念。七寶千子。悉皆具足。因
T1967_.47.0138b24: 寶海大臣。爲善知識。於寶藏佛所。發菩提心。
T1967_.47.0138b25: 取於西方極樂淨土。則諸經中知名。諸佛菩
T1967_.47.0138b26: 薩聲聞等。皆昔之千子也。其長太子。名不瞬
T1967_.47.0138b27: 觀世音也。次子名摩尼大勢至也。次子名王
T1967_.47.0138b28: 衆文殊師利也。次子名能伽奴即金剛智慧
T1967_.47.0138b29: 光明菩薩。次子名無畏即蓮華尊如來。次子
T1967_.47.0138c01: 名菴婆羅即虚空光明菩薩。次子名善臂即
T1967_.47.0138c02: 師子香菩薩。次子名泯圖即普賢也。次子名
T1967_.47.0138c03: 蜜蘇即阿閦佛也。蜜蘇王子。一自發心已來。
T1967_.47.0138c04: 行時歩歩。心心數法。常念諸佛。今登正覺。
T1967_.47.0138c05: 生妙樂刹焉。吾謂經行廣陌。從歩幽林。則不
T1967_.47.0138c06: 異蜜蘇之見。若鳴珂入伏。動珮翰天。肅肅羽
T1967_.47.0138c07: 儀。駸駸車馬。安得不用心於歩歩之間哉。今
T1967_.47.0138c08: 則例之。亦不移於前操矣。夫含齒戴髮。死生
T1967_.47.0138c09: 交際。未有無出入息焉。又一息不還。即屬後
T1967_.47.0138c10: 世者。亦誠如所問。世上之人。多以寶玉水精
T1967_.47.0138c11: 金剛菩提木槵。爲數珠矣吾則以出入息。爲
T1967_.47.0138c12: 念珠焉。稱佛名號。隨之於息。有大恃怙。安懼
T1967_.47.0138c13: 於息不還屬後世者哉。余行住坐臥。常用此
T1967_.47.0138c14: 珠。縱今昏寐。含佛而寢。覺即續之。必於夢
T1967_.47.0138c15: 中。得見彼佛。如鑚燧煙飛火之前相。夢之不
T1967_.47.0138c16: 已。三昧成焉。面覩玉毫。親蒙授記。則萬無一
T1967_.47.0138c17: 失也。子宜勉之。又問。一念十念。往生淨土。
T1967_.47.0138c18: 何者爲正。對曰。但一念往生。住不退地。此爲
T1967_.47.0138c19: 正也。如佛所説。謗佛毀經。打僧罵尊。五逆四
T1967_.47.0138c20: 重。皆一念惡葉成。墮無間獄。猶如箭射。今之
T1967_.47.0138c21: 念佛生于淨土。亦一念善業成。即登極樂。猶
T1967_.47.0138c22: 如屈臂。前一念五陰滅。後一念五陰生。如蝋
T1967_.47.0138c23: 印印泥印壞文成。尚不須兩念。豈要至十念
T1967_.47.0138c24: 哉。打僧罵尊。雖非正逆是五逆之類也。又
T1967_.47.0138c25: 一念者。如經云。愛酪沙彌。生一念愛心。後生
T1967_.47.0138c26: 酪中作蟲。又大薩婆長者妻。坐對明鏡。自愛
T1967_.47.0138c27: 其身。海風破船。生故屍中作蟲。嬉戲往來。不
T1967_.47.0138c28: 離其所。斯皆一念。非十念也。又大無量壽經。
T1967_.47.0138c29: 明一念念佛皆得往生。觀經十念。良有以也。
T1967_.47.0139a01: 蓋爲遘疾尪羸力微心劣故。須十稱彌陀以
T1967_.47.0139a02: 助其念。若心盛不昧。一念生焉。亦猶栽植絲
T1967_.47.0139a03: 髮其茂百圍也
T1967_.47.0139a04:   是心是佛是心作佛門第十
T1967_.47.0139a05: 問曰。經明是心是佛是心作佛。何用遠稱彌
T1967_.47.0139a06: 陀。存想於極樂之國。近念諸佛。興敬於未
T1967_.47.0139a07: 來之尊。此皆自外而求。豈曰是心是佛耶。對
T1967_.47.0139a08: 曰。子問非也。子但引經。不知經之所趣。經者
T1967_.47.0139a09: 觀無量壽經也。正明念阿彌陀之文矣。以念
T1967_.47.0139a10: 佛故。佛從想生故。云是心是佛。安得竊取彌
T1967_.47.0139a11: 陀之觀。反噬彌陀之心者哉。若爾。都不念佛。
T1967_.47.0139a12: 而言是心是佛者。亦應都不想惡。而言是心
T1967_.47.0139a13: 是惡耶。彼既不然。此亦焉可。況彼極樂之國。
T1967_.47.0139a14: 彌陀至尊。十萬億之須彌山王。不與眼根爲
T1967_.47.0139a15: 障礙。恒河沙之光明相好。由佛願力。而想成。
T1967_.47.0139a16: 屈臂即得往生。寧計彼方之遠近也。問曰。是
T1967_.47.0139a17: 心是佛。敬聞其理也。然此經所明十六妙觀。
T1967_.47.0139a18: 韋提得之。則氷日可想。金山晃然。魔光佛光。
T1967_.47.0139a19: 自觀他觀。邪正混雜。若爲澄渟。願一一示
T1967_.47.0139a20: 之。令念佛人離師。獨坐心安若海也。對曰。
T1967_.47.0139a21: 氷想者。爲琉璃地之張本也。日想者。作白毫
T1967_.47.0139a22: 光之由漸也。依想而現。曰自曰正。不依想現。
T1967_.47.0139a23: 則曰他曰邪。本則想白毫。白毫不現。而未想
T1967_.47.0139a24: 紺目。紺目現。此乖其本心。豈不邪也。況諸想
T1967_.47.0139a25: 歟。又魔光乃有影耀眼。佛光乃無影耀眼。故
T1967_.47.0139a26: 楞伽偈云
T1967_.47.0139a27:     佛地名最勝 清淨妙莊嚴
T1967_.47.0139a28:     照耀如盛火 光明悉遍至
T1967_.47.0139a29:     熾焔不壞目 周輪化三有
T1967_.47.0139b01: 問。今之光現者。熾焔壞目。非魔如何。光而
T1967_.47.0139b02: 不耀。非佛如何。答。又光之眞也。令念佛人身
T1967_.47.0139b03: 心澄渟清淨。光之僞也。令念佛人心躁動恍
T1967_.47.0139b04: 惚。故涅槃經云。澄渟清淨。即眞解脱。眞解
T1967_.47.0139b05: 脱者。即是如來明矣。又問曰。至人無思。而今
T1967_.47.0139b06: 用想。豈不謬哉。對曰。不謬也。如大威徳陀羅
T1967_.47.0139b07: 尼經云。超過有結。應發欲心想無欲事。今則
T1967_.47.0139b08: 例之。欲修念佛。應發想心想無想事。故方等
T1967_.47.0139b09: 賢護經云。惡欲想女。夢見於女。善欲想佛。夢
T1967_.47.0139b10: 見於佛。吾謂。二想名同。善惡天隔。不可聞想
T1967_.47.0139b11: 一概厭之。若苟厭之。雖不毀經。不謗佛。則必
T1967_.47.0139b12: 生於無想天宮矣。若固執無想。而噬想佛者。
T1967_.47.0139b13: 則名謗法。以謗法故。遽入十方無擇之囹圄。
T1967_.47.0139b14: 未知出日。豈有天宮之望乎。縱令得生。名外
T1967_.47.0139b15: 道天。非解脱路。涅槃經云。隨聞毒鼓。遠近倶
T1967_.47.0139b16: 死。此亦如是。隨其撥想。遠近倶墮。經所謂。
T1967_.47.0139b17: 或時離地。一尺二尺。往返遊行。斯之謂矣。豈
T1967_.47.0139b18: 同於三界之流轉焉。豈同於九品往生焉。況
T1967_.47.0139b19: 覆舟載舟水也。因倒因起地也。想妄即衆生。
T1967_.47.0139b20: 想眞即諸佛。離想之外。更用何焉。問曰。事解
T1967_.47.0139b21: 已竟。理何在耶。如般舟三昧經云。心起想即
T1967_.47.0139b22: 癡。無想即涅槃。今之用想。不亦然乎。對曰。
T1967_.47.0139b23: 不也。若存所想之佛能想之心。或避想佛。則
T1967_.47.0139b24: 以惡取空。爲無想者。則癡之甚也。吾今了佛。
T1967_.47.0139b25: 皆從想生。無佛無想。何癡之有。此乃觀空三
T1967_.47.0139b26: 昧。非邪見也。子又問。理何在者。夫至人冥
T1967_.47.0139b27: 眞體寂虚空。其懷雖復萬法並照。而心未甞
T1967_.47.0139b28: 有。則眞智無縁。故無念爲名。俗智有縁。故念
T1967_.47.0139b29: 想以生。又想不異空。空不異想。名第一義中
T1967_.47.0139c01: 道之理也。此顯法身矣。空即是想。名俗諦之
T1967_.47.0139c02: 理也。恒沙萬徳。皆依俗諦。此顯報身矣。想即
T1967_.47.0139c03: 是空。名眞諦之理也。破二十五有。得二十五
T1967_.47.0139c04: 三昧。常空常化。和光利物。此顯化身矣。是則
T1967_.47.0139c05: 以三觀。觀三諦。證三徳。成三身。乃至十種三
T1967_.47.0139c06: 法。有何不可。而欲擯於清淨之想。取無想之
T1967_.47.0139c07: 想耶。塞於禪定門。而取成佛之閾耶。楞伽密
T1967_.47.0139c08: 嚴經。皆曰。寧起有見。如須彌者。謂信有因
T1967_.47.0139c09: 果。存想念佛。生極樂淨國。故云。寧起有也。
T1967_.47.0139c10: 不起空見。如芥子者。謂撥無因果。謗于念佛。
T1967_.47.0139c11: 生阿鼻地獄。故云不起空也。吁可畏者。其在
T1967_.47.0139c12: 茲焉
T1967_.47.0139c13:   高聲念佛面向西方門第十一
T1967_.47.0139c14: 問曰。想即無想。謹聞之矣。然方等經中。修
T1967_.47.0139c15: 無上深妙禪定。令繼想白毫兼稱佛號。以祈
T1967_.47.0139c16: 勝定。既契之後。心佛兩忘。信有之矣。但默念
T1967_.47.0139c17: 泉澄。即三昧自至。亦何必聲喧里巷。響震山
T1967_.47.0139c18: 林。然後爲道哉。對曰。誠如所問。聲亦無爽。
T1967_.47.0139c19: 試爲明之。何者夫辟散之要。要存於聲。聲之
T1967_.47.0139c20: 不厲。心竊竊然。飄飄然無定。聲之厲也。拔茅
T1967_.47.0139c21: 連茹乘策。其後畢命一對。長謝百憂。其義
T1967_.47.0139c22: 一也。近而取之。聲光所及。萬禍氷消。功徳叢
T1967_.47.0139c23: 林。千山松茂。其義二也。遠而説之。金容熒
T1967_.47.0139c24: 煌以散彩。寶華浙瀝而雨空。若指諸掌。皆聲
T1967_.47.0139c25: 致焉。其義三也。如牽木石。重而不前。洪音發
T1967_.47.0139c26: 號。飄然輕擧。其義四也。與魔軍相。戰。旗鼓相
T1967_.47.0139c27: 望。用聲律於戎軒。以定破於強敵。其義五也。
T1967_.47.0139c28: 具斯衆義。復何厭哉。未若喧靜兩全。止觀雙
T1967_.47.0139c29: 運。叶夫佛意。不亦可乎。定慧若均。則兼忘心
T1967_.47.0140a01: 佛誠如所問矣。故廬山遠公。念佛三昧序曰。
T1967_.47.0140a02: 功高易進。念佛爲先。察夫玄音之扣心。聽則
T1967_.47.0140a03: 塵累毎銷。滯情融朗。非天下之至妙。其孰能
T1967_.47.0140a04: 與於此歟。言明證者。未若華嚴經偈云
T1967_.47.0140a05:     寧受無量苦 得聞佛音聲
T1967_.47.0140a06:     不受一切樂 而不聞佛名
T1967_.47.0140a07: 夫然則佛聲。遠震開善萌牙。猶春雷之動百
T1967_.47.0140a08: 草。安得輕誣哉。問曰。高聲下聲。稱佛名號。
T1967_.47.0140a09: 敬承其義。十方淨土皆有如來。面之西方。何
T1967_.47.0140a10: 滯之甚耶。對曰。子問非也。此是方等佛經。作
T1967_.47.0140a11: 如是説。非人師之意也。豈可謗之。於方等經
T1967_.47.0140a12: 歟。問曰。謹聞教矣。理在何焉。對曰。亦有其
T1967_.47.0140a13: 理。如説癡人見。觀世音有十一面。即設難云。
T1967_.47.0140a14: 何不安十二面耶。及隨其語。又設難云。何不
T1967_.47.0140a15: 安十一面耶。子欲將東難西。其義若此。猶迷
T1967_.47.0140a16: 未醒者。即以此身。令其安置。不背一方。則其
T1967_.47.0140a17: 自悟矣。如其不悟。誠不可化。但可悲矣。又勝
T1967_.47.0140a18: 天王經二行品。明如來八十種好。中有一隨
T1967_.47.0140a19: 好光明功徳。名一切向。不背他矣。然佛不可
T1967_.47.0140a20: 背。常面向於一切衆生。非如寃讎不欲相見。
T1967_.47.0140a21: 慈之至矣。是其義也。智者大師。爰自撫塵之
T1967_.47.0140a22: 歳。終于耳順。臥便合掌。坐必面西。大漸之
T1967_.47.0140a23: 際。令讀四十八願。九品往生。光明滿山。天樂
T1967_.47.0140a24: 遞奏。生于淨土。面西之義。不亦弘哉。問曰。
T1967_.47.0140a25: 面向西方。敬聞教理。般舟之義。義在何耶。對
T1967_.47.0140a26: 曰。梵云般舟。此云現前。謂思惟不已。佛現定
T1967_.47.0140a27: 中。凡九十日常行道者。助般舟之縁。非正釋
T1967_.47.0140a28: 其義也。問曰。淨土妙門。般舟之義。具聞剖
T1967_.47.0140a29: 析。然近代已來。誰得登于安養之國。既無相
T1967_.47.0140b01: 報。焉知所詣望爲明之。對曰。晋朝廬山遠法
T1967_.47.0140b02: 師。爲其首唱。遠公從佛陀跋陀羅三藏。授念
T1967_.47.0140b03: 佛三昧。與弟慧持。高僧慧永。朝賢貴士。隱逸
T1967_.47.0140b04: 清信・宗炳・張野・劉遺民・雷次宗・周續之・謝
T1967_.47.0140b05: 靈運・闕公則等。一百二十三人。鑿山爲銘。誓
T1967_.47.0140b06: 生淨土。劉遺民著文大略云。推交臂之灒淪。
T1967_.47.0140b07: 悟無常之期。切審三報之相。催知險趣之難
T1967_.47.0140b08: 拔。如其同志諸賢。所以夕惕霄勤。仰思攸濟
T1967_.47.0140b09: 者也。然後妙觀大義。啓心正照識。以悟新。形
T1967_.47.0140b10: 由化革。藉芙蓉於中流。蔭瓊柯以詠言。飄雲
T1967_.47.0140b11: 衣於八極。泛香風以窮年體忘。安而彌穆。心
T1967_.47.0140b12: 超樂。以自怡。臨三塗而緬謝。傲天宮以長辭。
T1967_.47.0140b13: 紹衆靈以繼。軌捐大息以爲期。究茲道也。豈
T1967_.47.0140b14: 不弘哉。遠公製念佛三昧序六。夫稱三昧者
T1967_.47.0140b15: 何。思專想寂之謂也。思專則志一不移。想寂
T1967_.47.0140b16: 則氣虚神朗。氣虚則智恬其照。神朗則無幽
T1967_.47.0140b17: 不徹。斯二乃是自然之玄符。會一而致用也。
T1967_.47.0140b18: 又諸三昧其名甚衆。功高易進念佛爲先。若
T1967_.47.0140b19: 以匹夫衆定之所縁故。不得語其優劣。居可
T1967_.47.0140b20: 知也。謝靈運淨土詠云。法藏長王宮。懷道出
T1967_.47.0140b21: 國城。願言四十八。弘誓拯群生。淨土一何妙。
T1967_.47.0140b22: 來者皆菁英。頽年安可寄。乘化必晨征。子問
T1967_.47.0140b23: 未見往生相報者。有晋朝闕公則。願生而來
T1967_.47.0140b24: 報。後同誓友人。在東京白馬寺。其夜爲公則。
T1967_.47.0140b25: 追忌轉經。于時林殿皆作金色。空中有聲曰。
T1967_.47.0140b26: 我是闕公則也。所祈往生極樂寶國。今已果
T1967_.47.0140b27: 矣。故來相報。言訖不現。支道林讃曰
T1967_.47.0140b28:     大哉闕公 歆虚納靈 神化西域
T1967_.47.0140b29:     跡驗東京 徘徊霄虚 流響耀形
T1967_.47.0140c01:     豈欽一賛 示以匪冥
T1967_.47.0140c02: 又虞孝敬讃曰
T1967_.47.0140c03:     猗歟公則 先甘法味 知我者希
T1967_.47.0140c04:     其道乃貴 金光夜朗 玉顏朝睟
T1967_.47.0140c05:     不捨有縁 言告其類
T1967_.47.0140c06:   夢覺一心以明三昧門第十二
T1967_.47.0140c07: 問曰。闕公往生金光相報。敬諾之矣。佛説一
T1967_.47.0140c08: 切法如夢者。未知所念之佛。所生淨土亦如
T1967_.47.0140c09: 夢否。若非其夢。則佛在心外。若是其夢。則佛
T1967_.47.0140c10: 在夢中。如夢中得金覺無所獲。誠恐虚念於
T1967_.47.0140c11: 三身。終歸於一妄。請爲辨之。對曰。非妄也。
T1967_.47.0140c12: 何以知然。若修念佛三昧之人。如夢得金覺
T1967_.47.0140c13: 無所獲者。則同於妄也。究竟因念佛。而生淨
T1967_.47.0140c14: 土。豈曰妄哉。如習天眼法。先想珠火等光。
T1967_.47.0140c15: 想之不已。實發天眼。孰曰妄焉。豈同夢金畢
T1967_.47.0140c16: 竟無有莫。以遠事近。見擧夢爲喩。不得將念
T1967_.47.0140c17: 佛往生全同於夢明矣。又華嚴經云。心佛與
T1967_.47.0140c18: 衆生。是三無差別心迷也如夢。則九法界衆
T1967_.47.0140c19: 生是矣。心悟也如覺。則一法界即諸佛是也。
T1967_.47.0140c20: 迷悟祇在於一心。夢覺曾無於兩轍。經所謂
T1967_.47.0140c21: 了。妄本自眞。則見盧舍那。縱是夢妄。亦何
T1967_.47.0140c22: 爽焉。唯心察之。匪石其志
T1967_.47.0140c23:   念三身佛破三種障門第十三
T1967_.47.0140c24: 問曰。佛有三身。如何憶念。願示方便。令無
T1967_.47.0140c25: 所失。對曰。夫佛之三身。法報化也。法身者如
T1967_.47.0140c26: 月之體。報身者如月之光。化佛者如月之影。
T1967_.47.0140c27: 萬水之内皆有月焉。此月爲多。爲一那不可
T1967_.47.0140c28: 言一。萬水之月常差矣。不可言多。虚空之月。
T1967_.47.0140c29: 常一也。如梵書伊字摩醯三目。縱横並別。皆
T1967_.47.0141a01: 不可議也。經云。或現小身。丈六八尺者。皆衆
T1967_.47.0141a02: 生心水中佛也。佛尚無形。豈有二哉。淨國穢
T1967_.47.0141a03: 土亦自彼耳。若欲將念三身破三種障。今試
T1967_.47.0141a04: 明之。爾佛身之生。從止觀生。止觀不均。其障
T1967_.47.0141a05: 必起。念佛之人。修止心沈昏。闇障起。而障
T1967_.47.0141a06: 化身佛。又須以觀心策之。念白毫光。破昏闇
T1967_.47.0141a07: 障也。修觀心浮。無惡不造。而障報身佛。還
T1967_.47.0141a08: 修於止。止一切惡。念諸佛。昔因恒沙功徳。
T1967_.47.0141a09: 智慧圓滿。酬因曰報。破惡念障也。若二邊
T1967_.47.0141a10: 障動詭状殊形。萬相紛綸。兩賊強軟。障法身
T1967_.47.0141a11: 佛也。以中道第一義空。破之偈曰
T1967_.47.0141a12:     無色無形相 無根無住處
T1967_.47.0141a13:     不生不滅故 敬禮無所觀
T1967_.47.0141a14: 所觀之理。如毘嵐猛風。吹散重雲。顯明法身
T1967_.47.0141a15: 清淨寶月。破逼惱障也。應病與藥。不其然歟
T1967_.47.0141a16: 此是天台智者大師所解。披尋未廣。實未曾見諸師有斯
妙釋也。止觀意前已略辨俟。在口釋非文字能徴也
T1967_.47.0141a17: 我既化人。人亦化物。物我倶成。三昧彌興。
T1967_.47.0141a18: 衆生無盡。三昧不絶也
T1967_.47.0141a19: 已上六門。盡是念現在阿彌陀佛。以通三世
T1967_.47.0141a20: 之意也。廣如安樂集。天台十疑論。咸法師釋
T1967_.47.0141a21: 群疑論。往生傳。稠禪師法寶義論所解。亦如
T1967_.47.0141a22: 飛錫先撰無上深妙禪門傳集法寶一卷。廣
T1967_.47.0141a23: 明也
T1967_.47.0141a24: 念佛三昧寶王論卷中
T1967_.47.0141a25:
T1967_.47.0141a26:
T1967_.47.0141a27:
T1967_.47.0141a28:
T1967_.47.0141a29:
T1967_.47.0141b01:
T1967_.47.0141b02:
T1967_.47.0141b03: 念佛三昧寶王論卷下
T1967_.47.0141b04:  唐紫閣山草堂寺沙門飛錫撰 
T1967_.47.0141b05:   念過去佛因果相同門第十四
T1967_.47.0141b06: 問曰。念現在佛。專注一境。已聞奧義。所念
T1967_.47.0141b07: 之佛。窮玄極聖。尊號如來可矣。而能念佛人。
T1967_.47.0141b08: 俯窺眞門。尚在凡位。安得叨竊言同正覺哉。
T1967_.47.0141b09: 對曰。三昧海經云。所念之佛。如出胎師子
T1967_.47.0141b10: 王。喩佛果也。能念佛人。如在胎師子王。喩佛
T1967_.47.0141b11: 子也。因果雖殊。威神相繼。論其佛也。更何
T1967_.47.0141b12: 異焉。欲令在胎師子便能哮吼飛落走伏者。
T1967_.47.0141b13: 未之有也。出胎之後。可翹足而待。曾何闕
T1967_.47.0141b14: 矣。而因果相同。其義一也。又法鼓經云。如波
T1967_.47.0141b15: 斯匿王。與敵國戰。有中毒箭苦不可堪聞。有
T1967_.47.0141b16: 良藥名消毒。王以藥塗鼓。以桴撃之。能令毒
T1967_.47.0141b17: 箭聲下跳出。平復如故。若聞釋迦牟尼佛名。
T1967_.47.0141b18: 及聞信方廣比丘名。能令身中三毒之箭聲
T1967_.47.0141b19: 下跳出。是故此經。名大法鼓。釋迦即過去佛
T1967_.47.0141b20: 果也。比丘即方廣人因也。滅罪相同。其義二
T1967_.47.0141b21: 也。斯兩經雖未階極聖。聞名獲益。與佛不異。
T1967_.47.0141b22: 故法華三昧師資傳五卷中説。隋朝南嶽思
T1967_.47.0141b23: 大禪師。有弟子大善禪師。得慈悲三昧時。衡
T1967_.47.0141b24: 陽内史。鄭僧果。素非深信。甞會出獵圍鹿數
T1967_.47.0141b25: 十頭。謂縣令陳正葉曰。公常稱大善禪師。有
T1967_.47.0141b26: 慈悲之力。其如此鹿何正葉。即率左右數人。
T1967_.47.0141b27: 齊稱曰南無大善禪師一聲。于時群鹿飛空
T1967_.47.0141b28: 而出。則以觀音神力。復何異哉。大善與智者
T1967_.47.0141b29: 齊名於時矣。若不侮聖人之言。則念佛三昧
T1967_.47.0141c01: 殄魔息災。猶金之在冶矣。豈得推移曛曉而
T1967_.47.0141c02: 不習哉
T1967_.47.0141c03:   無心念佛理事雙修門第十五
T1967_.47.0141c04: 問曰。圓念三世。或專面一方。謹聞幽義也。
T1967_.47.0141c05: 皆有念有思有生有滅。安得與勝天王所問
T1967_.47.0141c06: 經。以無所念心而修念佛之旨同焉。對曰。
T1967_.47.0141c07: 無念之説。人多泣岐。不細精研。猶恐迷徑。今
T1967_.47.0141c08: 以理事門辯之。言理門者。眞無念也。釋曰。有
T1967_.47.0141c09: 之與無。即此念而本無矣。何者佛從念生。心
T1967_.47.0141c10: 即是佛。如刀不自割。指不自觸。佛不自佛。心
T1967_.47.0141c11: 不自心。安得佛外立心心外立佛。佛既不有。
T1967_.47.0141c12: 心豈有哉。無心念佛。其義明矣。故世人謂念
T1967_.47.0141c13: 佛有念也。吾則謂念佛無念也。更何惑焉。又
T1967_.47.0141c14: 念即是空。焉得有念。非念滅空。焉得無念。念
T1967_.47.0141c15: 性自空。焉得生滅。又無所念心者。以無所住
T1967_.47.0141c16: 也。而修念佛者。而生其心也。無所念心者。從
T1967_.47.0141c17: 無住本也。而修念佛者。立一切法也。無所念
T1967_.47.0141c18: 心者。念即是空也。而修念佛者。空即是念也。
T1967_.47.0141c19: 不異之有此明中道矣。雙寂曰止也。雙照曰
T1967_.47.0141c20: 觀也。定慧不均。非正受也。豈得三昧之名
T1967_.47.0141c21: 歟。今則照而常寂。無所念心矣。寂而常照。而
T1967_.47.0141c22: 修念佛焉。如來證寂照三摩地。念佛三昧究
T1967_.47.0141c23: 竟之位也。故此三昧。能生首楞嚴王師子吼
T1967_.47.0141c24: 定明矣。如菩薩念佛三昧經破相偈曰
T1967_.47.0141c25:     念佛眞金色 安住無著心
T1967_.47.0141c26:     觀法何名佛 攝心恒相續
T1967_.47.0141c27:     金色非如來 四陰亦如是
T1967_.47.0141c28:     離色非如來 想識應當知
T1967_.47.0141c29:     此是佛世尊 最勝寂靜處
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