J-Newsletter-03 化導世間的四大宗趣表、龍樹菩薩的「四悉檀」、天台智者大師的摩訶止觀「修習禪觀 四隨」

前「佛教法脈法流總表」（這表很重要！）中，
增 匯入了 阿含要略 p.0-07 有楊老師的 佛法適應世間 化導世間的四大宗趣表部份資料。
其中有針對四阿含經與大智度論中 龍樹菩薩的「四悉檀」及 天台智者大師的摩訶止觀「修習禪觀 四隨」的比對，
還不是看得很懂，但都是很有意義的文章，且兩位聖賢文字優美，收集前後資料 參考如下。（印順導師的資料將繼續補充之）
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大智度論
T25n1509_p0058c18║又如佛初轉法輪時。應時菩薩從他方
T25n1509_p0058c19║來欲量佛身。上過虛空無量佛剎。至華
T25n1509_p0058c20║上佛世界。見佛身如故。菩薩說言。
T25n1509_p0058c21║　虛空無有邊　　佛功德亦爾
T25n1509_p0058c22║　設欲量其身　　唐勞不能盡
T25n1509_p0058c23║　上過虛空界　　無量諸佛土
T25n1509_p0058c24║　見釋師子身　　如故而不異
T25n1509_p0058c25║　佛身如金山　　演出大光明
T25n1509_p0059a01║　相好自莊嚴　　猶如春華敷
T25n1509_p0059a02║如佛身無量。光明音響亦復無量。戒定慧等
T25n1509_p0059a03║諸佛功德皆悉無量。如密迹經中三密。此
T25n1509_p0059a04║中應廣說。復次佛初生時墮地行七步。口自
T25n1509_p0059a05║發言。言竟便默。如諸嬰孩不行不語。乳
T25n1509_p0059a06║餔三歲。諸母養育漸次長大。然佛身無數
T25n1509_p0059a07║過諸世間。為眾生故現如凡人。凡人生時
T25n1509_p0059a08║身分諸根及其意識未成就故。身四威儀坐
T25n1509_p0059a09║臥行住言談語默。種種人法皆悉未了。日月
T25n1509_p0059a10║歲過漸漸習學能具人法。今佛云何生。便
T25n1509_p0059a11║能語能行。後更不能以此致怪。但為此故
T25n1509_p0059a12║以方便力現行人法如人威儀。令諸眾生
T25n1509_p0059a13║信於深法。若菩薩生時便能行能語。世人
T25n1509_p0059a14║當作是念。今見此人世未曾有。必是天龍
T25n1509_p0059a15║鬼神。其所學法必非我等所及。何以故。我
T25n1509_p0059a16║等生死肉身為結使業所牽不得自在。如
T25n1509_p0059a17║此深法誰能及之。以此自絕不得成賢聖
T25n1509_p0059a18║法器。為是人故。於嵐毘尼園中生。雖即
T25n1509_p0059a19║能至菩提樹下成佛。以方便力故。而現作
T25n1509_p0059a20║孩童幼小年少成人。於諸時中次第而受
T25n1509_p0059a21║嬉戲術藝服御五欲。具足人法。後漸見老
T25n1509_p0059a22║病死苦生厭患心。於夜中半踰城出家。到
T25n1509_p0059a23║鬱特伽阿羅洛仙人所。現作弟子而不行
T25n1509_p0059a24║其法。雖常用神通自念宿命。迦葉佛時持
T25n1509_p0059a25║戒行道。而今現修苦行六年求道。菩薩雖
T25n1509_p0059a26║主三千大千世界而現破魔軍成無上
T25n1509_p0059a27║道。隨順世法故現是眾變。今於般若波羅
T25n1509_p0059a28║蜜中。現大神通智慧力故。諸人當知。佛身
T25n1509_p0059a29║無數過諸世間。復次有人應可度者。或墮
T25n1509_p0059b01║二邊。或以無智故。但求身樂。或有為道故
T25n1509_p0059b02║修著苦行。如是人等於第一義中失涅槃
T25n1509_p0059b03║正道。佛欲拔此二邊令入中道故。說摩
T25n1509_p0059b04║訶般若波羅蜜經。復次分別生身法身供養
T25n1509_p0059b05║果報故。說摩訶般若波羅蜜經。如舍利塔
T25n1509_p0059b06║品中說。復次欲說阿鞞跋致阿鞞跋致相
T25n1509_p0059b07║故說。又為魔幻魔事故說。復次為當來
T25n1509_p0059b08║世人供養般若波羅蜜因緣故。又欲授三
T25n1509_p0059b09║乘記別故。說是般若波羅蜜經。如佛告阿
T25n1509_p0059b10║難。我涅槃後。此般若波羅蜜。當至南方。從
T25n1509_p0059b11║南方至西方。後五百歲中當至北方。是中
T25n1509_p0059b12║多有信法善男子善女人。種種華香瓔珞幢
T25n1509_p0059b13║幡伎樂燈明珍寶以財物供養。若自書若
T25n1509_p0059b14║教人書。若讀誦聽說。正憶念修行。以法供
T25n1509_p0059b15║養。是人以是因緣故。受種種世間樂。末
T25n1509_p0059b16║後得三乘入無餘涅槃。如是等觀諸品中
T25n1509_p0059b17║因緣事故。說般若波羅蜜經。復次佛欲說
T25n1509_p0059b18║第一義悉檀相故。說是般若波羅蜜經。有
T25n1509_p0059b19║四種悉檀。一者世界悉檀。二者各各為人悉
T25n1509_p0059b20║檀。三者對治悉檀。四者第一義悉檀。四悉檀
T25n1509_p0059b21║中一切十二部經。八萬四千法藏。皆是實
T25n1509_p0059b22║無相違背。佛法中有。以世界悉檀故實
T25n1509_p0059b23║有。以各各為人悉檀故實有。以對治悉檀
T25n1509_p0059b24║故實有。以第一義悉檀故實有。世界者有
T25n1509_p0059b25║法從因緣和合故有無別性。譬如車轅軸
T25n1509_p0059b26║輻輞等和合故有無別車。人亦如是。五眾
T25n1509_p0059b27║和合故有無別人。若無世界悉檀者。佛
T25n1509_p0059b28║是實語人。云何言我以清淨天眼見諸眾
T25n1509_p0059b29║生隨善惡業死此生彼受果報。善業者
T25n1509_p0059c01║生天人中。惡業者墮三惡道。復次經言。一
T25n1509_p0059c02║人出世多人蒙慶福樂饒益。佛世尊也如法
T25n1509_p0059c03║句中說。神自能救神。他人安能救神。自行
T25n1509_p0059c04║善智是最能自救。如瓶沙王迎經中佛說。凡
T25n1509_p0059c05║人不聞法。凡人著於我。又佛二夜經中說。
T25n1509_p0059c06║佛初得道夜至般涅槃夜。是二夜中間所
T25n1509_p0059c07║說經教。一切皆實不顛倒。若實無人者。佛
T25n1509_p0059c08║云何言我天眼見眾生。是故當知有人者。
T25n1509_p0059c09║世界悉檀故。非是第一義悉檀。問曰。第一
T25n1509_p0059c10║悉檀是真實。實故名第一。餘者不應實。答
T25n1509_p0059c11║曰。不然。是四悉檀各各有實。如如法性實
T25n1509_p0059c12║際世界悉檀故無。第一義悉檀故有。人
T25n1509_p0059c13║等亦如是。世界悉檀故有。第一義悉檀故
T25n1509_p0059c14║無。所以者何。人五眾因緣有故有是人
T25n1509_p0059c15║等譬如乳色香味觸因緣有故有是乳若
T25n1509_p0060a01║乳實無。乳因緣亦應無。今乳因緣實有故。
T25n1509_p0060a02║乳亦應有。非如一人第二頭第三手無因
T25n1509_p0060a03║緣而有假名。如是等相名為世界悉檀。
T25n1509_p0060a04║云何各各為人悉檀者。觀人心行而為
T25n1509_p0060a05║說法。於一事中或聽或不聽。如經中所說。
T25n1509_p0060a06║雜報業故。雜生世間得雜觸雜受。更有
T25n1509_p0060a07║破群那經中說。無人得觸無人得受。問
T25n1509_p0060a08║曰。此二經云何通。答曰。以有人疑後世不
T25n1509_p0060a09║信罪福。作不善行墮斷滅見。欲斷彼疑
T25n1509_p0060a10║捨彼惡行。欲拔彼斷見。是故說雜生世
T25n1509_p0060a11║間雜觸雜受。是破群那計有我有神。
T25n1509_p0060a12║墮計常中。破群那問佛言。大德誰受。
T25n1509_p0060a13║若佛說某甲某甲受。便墮計常中。其人我見
T25n1509_p0060a14║倍復牢固不可移轉。以是故不說有受
T25n1509_p0060a15║者觸者。如是等相是名各各為人悉檀。對
T25n1509_p0060a16║治悉檀者。有法對治則有。實性則無。譬如
T25n1509_p0060a17║重熱膩酢醎藥草飲食等。於風病中。名為
T25n1509_p0060a18║藥。於餘病非藥。若輕冷甘苦澁藥草飲食
T25n1509_p0060a19║等。於熱病名為藥。於餘病非藥。若輕辛
T25n1509_p0060a20║苦澁熱藥草飲食等。於冷病中名為藥。於
T25n1509_p0060a21║餘病非藥。佛法中治心病亦如是。不淨觀
T25n1509_p0060a22║思惟。於貪欲病中名為善對治法。於瞋恚
T25n1509_p0060a23║病中不名為善。非對治法。所以者何。觀身
T25n1509_p0060a24║過失名不淨觀。若瞋恚人觀過失者。則
T25n1509_p0060a25║增益瞋恚火故。思惟慈心於瞋恚病中
T25n1509_p0060a26║名為善對治法。於貪欲病中不名為善。非
T25n1509_p0060a27║對治法。所以者何。慈心於眾生中。求好事
T25n1509_p0060a28║觀功德。若貪欲人求好事觀功德者。則
T25n1509_p0060a29║增益貪欲故。因緣觀法於愚癡病中名為
T25n1509_p0060b01║善對治法。於貪欲瞋恚病中不名為善。非
T25n1509_p0060b02║對治法。所以者何。先邪觀故生邪見。邪見
T25n1509_p0060b03║即是愚癡。問曰。如佛法中說十二因緣。甚
T25n1509_p0060b04║深如說。佛告阿難。是因緣法甚深難見難
T25n1509_p0060b05║解難覺難觀。細心巧慧人乃能解。愚癡人
T25n1509_p0060b06║於淺近法猶尚難解。何況甚深因緣。今云
T25n1509_p0060b07║何言愚癡人應觀因緣法。答曰。愚癡人者。
T25n1509_p0060b08║非謂如牛羊等愚癡。是人欲求實道。邪心
T25n1509_p0060b09║觀故生種種邪見。如是愚癡人當觀因緣。
T25n1509_p0060b10║是名為善對治法。若行瞋恚婬欲人欲
T25n1509_p0060b11║求樂欲惱他。於此人中非善非對治法。
T25n1509_p0060b12║不淨慈心思惟。是二人中是善是對治法。何
T25n1509_p0060b13║以故。是二觀能拔瞋恚貪欲毒刺故。復次著
T25n1509_p0060b14║常顛倒眾生。不知諸法相似相續。有如
T25n1509_p0060b15║是人觀無常。是對治悉檀。非第一義。何
T25n1509_p0060b16║以故。一切諸法自性空故。如說偈言。
T25n1509_p0060b17║　無常見有常　　是名為顛倒
T25n1509_p0060b18║　空中無無常　　何處見有常
T25n1509_p0060b19║問曰。一切有為法皆無常相。應是第一義。
T25n1509_p0060b20║云何言無常非實。所以者何。一切有為法
T25n1509_p0060b21║生住滅相。前生次住後滅故。云何言無常
T25n1509_p0060b22║非實。答曰。有為法不應有三相。何以故。三
T25n1509_p0060b23║相不實故。若諸法生住滅。是有為相者。今
T25n1509_p0060b24║生中亦應有三相。生是有為相故。如是
T25n1509_p0060b25║一一處亦應有三相。是則無窮。住滅亦如
T25n1509_p0060b26║是。若諸生住滅。各更無有生住滅者。不
T25n1509_p0060b27║應名有為法。何以故。有為法相無故。以
T25n1509_p0060b28║是故。諸法無常非第一義。復次若一切實
T25n1509_p0060b29║性無常則無行業報。何以故。無常名生滅。
T25n1509_p0060c01║失故。譬如腐種子不生果。如是則無行業。
T25n1509_p0060c02║無行業云何有果報。今一切賢聖法有果
T25n1509_p0060c03║報。善智之人所可信受。不應言無。以是
T25n1509_p0060c04║故。諸法非無常性。如是等無量因緣。說不
T25n1509_p0060c05║得言諸法無常性。一切有為法無常。苦無
T25n1509_p0060c06║我等亦如是。如是等相名為對治悉檀。
T25n1509_p0060c07║第一義悉檀者。一切法性一切論議語言。
T25n1509_p0060c08║一切是法非法。一一可分別破散。諸佛辟支
T25n1509_p0060c09║佛阿羅漢所行真實法。不可破不可散。上
T25n1509_p0060c10║於三悉檀中所不通者。此中皆通。問
T25n1509_p0060c11║曰。云何通。答曰。所謂通者。離一切過失。不
T25n1509_p0060c12║可變易不可勝。何以故。除第一義悉檀。
T25n1509_p0060c13║諸餘論議諸餘悉檀皆可破故。如眾義經
T25n1509_p0060c14║中所說偈。
T25n1509_p0060c15║　各各自依見　　戲論起諍競
T25n1509_p0060c16║　若能知彼非　　是為知正見
T25n1509_p0060c17║　不肯受他法　　是名愚癡人
T25n1509_p0060c18║　作是論議者　　真是愚癡人
T25n1509_p0061a01║　若依自是見　　而生諸戲論
T25n1509_p0061a02║　若此是淨智　　無非淨智者
T25n1509_p0061a03║此三偈中。佛說第一義悉檀相。所謂世間
T25n1509_p0061a04║眾生。自依見自依法自依論議。而生諍競。
T25n1509_p0061a05║戲論即諍競本。戲論依諸見生。如說偈
T25n1509_p0061a06║言。
T25n1509_p0061a07║　有受法故有諸論　　若無有受何所論
T25n1509_p0061a08║　有受無受諸見等　　是人於此悉已除
T25n1509_p0061a09║行者能如實知此者。於一切法一切戲
T25n1509_p0061a10║論。不受不著不見。是實不共諍競。能知
T25n1509_p0061a11║佛法甘露味。若不爾者則謗法。若不受他
T25n1509_p0061a12║法不知不取。是無智人。若爾者應一切論
T25n1509_p0061a13║議人皆無智。何以故。各各不相受法故。所
T25n1509_p0061a14║謂有人自謂。法第一義淨。餘人妄語不淨。
T25n1509_p0061a15║譬如世間治法。故治法者刑罰殺戮種種
T25n1509_p0061a16║不淨。世間人信受行之。以為真淨。於餘出
T25n1509_p0061a17║家善聖人中。是最為不淨。外道出家人
T25n1509_p0061a18║法。五熱中一腳立拔髮等。尼犍子輩以為
T25n1509_p0061a19║妙慧。餘人說此為癡法。如是等種種外道
T25n1509_p0061a20║出家白衣婆羅門法。各各自以為好。餘皆
T25n1509_p0061a21║妄語。是佛法中亦有犢子比丘說。如四大和
T25n1509_p0061a22║合有眼法。如是五眾和合有人法。犢子阿
T25n1509_p0061a23║毘曇中說。五眾不離人。人不離五眾。不可
T25n1509_p0061a24║說五眾是人離五眾是人。人是第五不可
T25n1509_p0061a25║說法藏中所攝。說一切有道人輩言。神人
T25n1509_p0061a26║一切種一切時一切法門中。求不可得。譬
T25n1509_p0061a27║如兔角龜毛常無。復次十八界十二入五眾
T25n1509_p0061a28║實有。而此中無人。更有佛法中方廣道
T25n1509_p0061a29║人言。一切法不生不滅。空無所有。譬如兔
T25n1509_p0061b01║角龜毛常無。如是等一切論議師輩。自守其
T25n1509_p0061b02║法不受餘法。此是實餘者妄語。若自受其
T25n1509_p0061b03║法自法供養自法修行他法不受不供養
T25n1509_p0061b04║為作過失。若以是為清淨。得第一義利
T25n1509_p0061b05║者。則一切無非清淨。何以故。彼一切皆自
T25n1509_p0061b06║愛法故。問曰。若諸見皆有過失。第一義
T25n1509_p0061b07║悉檀。何者是。答曰。過一切語言道心行
T25n1509_p0061b08║處滅遍無所依不示諸法。諸法實相無初
T25n1509_p0061b09║無中無後不盡不壞。是名第一義悉檀。如
T25n1509_p0061b10║摩訶衍義偈中說。
T25n1509_p0061b11║　語言盡竟　　心行亦訖　　不生不滅
T25n1509_p0061b12║　法如涅槃　　說諸行處　　名世界法
T25n1509_p0061b13║　說不行處　　名第一義
T25n1509_p0061b14║　一切實一切非實　　及一切實亦非實
T25n1509_p0061b15║　一切非實非不實　　是名諸法之實相
T25n1509_p0061b16║如是等處處經中說。第一義悉檀。


T46n1911_p0001a01║
T46n1911_p0001a02║　　No. 1911 [cf. No. 1912]
T46n1911_p0001a03║摩訶止觀卷第一(上)
T46n1911_p0001a04║
T46n1911_p0001a05║　　　　隋天台智者大師說
T46n1911_p0001a06║　　　　門人灌頂記
T46n1911_p0001a07║止觀明靜。前代未聞。智者。大隋開皇十四年
T46n1911_p0001a08║四月二十六日。於荊州玉泉寺。一夏敷揚二
T46n1911_p0001a09║時慈霔。雖樂說不窮纔至見境。法輪停轉
T46n1911_p0001a10║後分弗宣。然挹流尋源聞香討根。論曰。我
T46n1911_p0001a11║行無師保。經云。受莂於定光。書言。生知者
T46n1911_p0001a12║上。學而次良。法門浩妙。為天真獨朗。為從
T46n1911_p0001a13║藍而青。行人若聞付法藏。則識宗元。大覺
T46n1911_p0001a14║世尊積劫行滿涉六年以伏見舉一指而
T46n1911_p0001a15║降魔。始鹿苑。中鷲頭。後鶴林。法付大迦葉。
T46n1911_p0001a16║迦葉八分舍利結集三藏。法付阿難。阿難
T46n1911_p0001a17║河中入風三昧四派其身。法付商那和修。
T46n1911_p0001a18║修手兩甘露現五百法門。法付毱多。多在
T46n1911_p0001a19║俗得三果。受戒得四果。法付提迦多。多登
T46n1911_p0001a20║壇得初果。三羯磨得四果。法付彌遮迦。迦
T46n1911_p0001a21║付佛馱難提。提付佛馱蜜多。多授王三歸
T46n1911_p0001a22║降伏算者。法付脇比丘。比丘出胎髮白手
T46n1911_p0001a23║放光取經。法付富那奢。奢論勝馬鳴。剃髮
T46n1911_p0001a24║為弟子。鳴造賴吒和羅妓。妓音演無常苦
T46n1911_p0001a25║空。聞者悟道。法付毘羅。羅造無我論。論所
T46n1911_p0001a26║向處邪見消滅。法付龍樹。樹生生身龍成
T46n1911_p0001a27║法身。法付提婆。婆鑿天眼施萬肉眼。法付
T46n1911_p0001a28║羅睺羅。羅識鬼名書降伏外道。法付僧佉
T46n1911_p0001a29║難提。提說偈試羅漢。法付僧佉耶奢。奢遊
T46n1911_p0001b01║海見城說偈。法付鳩摩羅馱。馱見萬騎記
T46n1911_p0001b02║馬色。得人名分別衣。法付闍夜那。那為犯
T46n1911_p0001b03║重人作火坑令入懺悔。坑成池罪滅。法
T46n1911_p0001b04║付盤馱。馱付摩奴羅。羅分恒河為二分。自
T46n1911_p0001b05║化一分。法付鶴勒夜那。那付師子。師子為
T46n1911_p0001b06║檀彌羅王所害劍斬流乳。付法藏人。始迦
T46n1911_p0001b07║葉終師子二十三人。末田地與商那同時
T46n1911_p0001b08║取之。則二十四人。諸師皆金口所記。並是
T46n1911_p0001b09║聖人能多利益。昔王不立厩於寺。立厩於
T46n1911_p0001b10║屠。況好世值聖。寧無益耶。又婆羅門貨髑
T46n1911_p0001b11║髏。孔達者半者不者。達者起塔禮供得生
T46n1911_p0001b12║天。聞法之要功德若此。佛為此益付法藏
T46n1911_p0001b13║也。此之止觀。天台智者說己心中所行法門。
T46n1911_p0001b14║智者生光滿室目現雙瞳。行法華經懺發
T46n1911_p0001b15║陀羅尼。代受法師講金字般若。陳隋二國
T46n1911_p0001b16║宗為帝師。安禪而化。位居五品。故經云。施
T46n1911_p0001b17║四百萬億那由他國人。一一皆與七寶又化
T46n1911_p0001b18║令得六通。不如初隨喜人百千萬倍。況五
T46n1911_p0001b19║品耶。文云。即如來使。如來所使行如來事。
T46n1911_p0001b20║大經云。是初依菩薩。智者師事南岳。南岳德
T46n1911_p0001b21║行不可思議。十年專誦。七載方等。九旬常
T46n1911_p0001b22║坐一時圓證。大小法門朗然洞發。南岳事慧
T46n1911_p0001b23║文禪師。當齊高之世獨步河淮。法門非世
T46n1911_p0001b24║所知。履地戴天莫知高厚。文師用心一依
T46n1911_p0001b25║釋論。論是龍樹所說。付法藏中第十三師。智
T46n1911_p0001b26║者觀心論云。歸命龍樹師。驗知龍樹是高祖
T46n1911_p0001b27║師也。疑者云。中論遣蕩止觀建立。云何得
T46n1911_p0001b28║同。然天竺注論凡七十家。不應是青目。而
T46n1911_p0001b29║非諸師。又論云。因緣所生法。我說即是空。
T46n1911_p0001c01║亦為是假名。亦是中道義(云云)。天台傳南岳
T46n1911_p0001c02║三種止觀。一漸次。二不定。三圓頓。皆是大
T46n1911_p0001c03║乘。俱緣實相同名止觀。漸則初淺後深如
T46n1911_p0001c04║彼梯隥。不定前後更互。如金剛寶置之日中。
T46n1911_p0001c05║圓頓初後不二如通者騰空。為三根性說
T46n1911_p0001c06║三法門引三譬喻。略說竟。更廣說。漸初亦
T46n1911_p0001c07║知實相。實相難解漸次易行。先修歸戒翻
T46n1911_p0001c08║邪向正。止火血刀達三善道。次修禪定
T46n1911_p0001c09║止欲散網。達色無色定道。次修無漏止三
T46n1911_p0001c10║界獄。達涅槃道。次修慈悲止於自證。達菩
T46n1911_p0001c11║薩道。後修實相止二邊偏。達常住道。是為
T46n1911_p0001c12║初淺後深。漸次止觀相。不定者。無別階位
T46n1911_p0001c13║約前漸後頓。更前更後。互淺互深。或事或
T46n1911_p0001c14║理。或指世界為第一義。或指第一義為為
T46n1911_p0001c15║人對治。或息觀為止。或照止為觀。故名不
T46n1911_p0001c16║定止觀。疑者云。教境名同相頓爾異。然同而
T46n1911_p0001c17║不同不同而同。漸次中六。善惡各三。無漏總
T46n1911_p0001c18║中三。凡十二不同。從多為言。故名不定。此
T46n1911_p0001c19║章同大乘同實相。同名止觀。何故名為辯
T46n1911_p0001c20║差。然同而不同。不同而同。漸次中九不同。不
T46n1911_p0001c21║定中四不同。總有十三不同。從多為言故
T46n1911_p0001c22║名不同耳。一切聖人皆以無為法而有差
T46n1911_p0001c23║別。即其義也。圓頓者。初緣實相造境即中
T46n1911_p0001c24║無不真實。繫緣法界一念法界。一色一香
T46n1911_p0001c25║無非中道。己界及佛界眾生界亦然。陰入皆
T46n1911_p0001c26║如無苦可捨。無明塵勞即是菩提無集可
T46n1911_p0001c27║斷。邊邪皆中正無道可修。生死即涅槃無
T46n1911_p0001c28║滅可證。無苦無集故無世間。無道無滅故
T46n1911_p0001c29║無出世間。純一實相。實相外更無別法。法
T46n1911_p0002a01║性寂然名止。寂而常照名觀。雖言初後無
T46n1911_p0002a02║二無別。是名圓頓止觀。漸與不定置而不
T46n1911_p0002a03║論。今依經更明圓頓。如了達甚深妙德賢
T46n1911_p0002a04║首曰。菩薩於生死最初發心時。一向求菩
T46n1911_p0002a05║提堅固不可動。彼一念功德深廣無崖際。
T46n1911_p0002a06║如來分別說窮劫不能盡。此菩薩聞圓法。
T46n1911_p0002a07║起圓信。立圓行。住圓位。以圓功德而自莊
T46n1911_p0002a08║嚴。以圓力用建立眾生。云何聞圓法。聞生
T46n1911_p0002a09║死即法身。煩惱即般若。結業即解脫。雖有三
T46n1911_p0002a10║名而無三體。雖是一體而立三名。是三即
T46n1911_p0002a11║一相。其實無有異。法身究竟般若解脫亦究
T46n1911_p0002a12║竟。般若清淨餘亦清淨。解脫自在餘亦自在。
T46n1911_p0002a13║聞一切法亦如是。皆具佛法無所減少。
T46n1911_p0002a14║是名聞圓法。云何圓信。信一切法即空即
T46n1911_p0002a15║假即中。無一二三而一二三。無一二三是
T46n1911_p0002a16║遮一二三。而一二三是照一二三。無遮無
T46n1911_p0002a17║照皆究竟清淨自在。聞深不怖聞廣不疑。
T46n1911_p0002a18║聞非深非廣意而有勇。是名圓信。云何圓
T46n1911_p0002a19║行。一向專求無上菩提。即邊而中不餘趣
T46n1911_p0002a20║向。三諦圓修不為無邊所寂有邊所動。不
T46n1911_p0002a21║動不寂直入中道。是名圓行。云何入圓位。
T46n1911_p0002a22║入初住時一住一切住。一切究竟一切清淨
T46n1911_p0002a23║一切自在。是名圓位。云何圓自在莊嚴。彼經
T46n1911_p0002a24║廣說自在相。或於此根入正受。或於彼根
T46n1911_p0002a25║起出說。或於一根雙入出。或於一根不入
T46n1911_p0002a26║出。餘一一根亦如是。或於此塵入正受。或
T46n1911_p0002a27║於彼塵起出說或於一塵雙入出。或於一
T46n1911_p0002a28║塵不入出。餘一一塵亦如是。或於此方入
T46n1911_p0002a29║正受。或於彼方起出說。或於一方雙入出。
T46n1911_p0002b01║或於一方不入出。或於一物入正受。或
T46n1911_p0002b02║於一物起出說。或於一物雙入出。或於一
T46n1911_p0002b03║物不入出。若委說者。秖於一根一塵即入
T46n1911_p0002b04║即出。即雙入出。即不入出。於正報中一一
T46n1911_p0002b05║自在。於依報中亦如是。是名圓自在莊嚴。
T46n1911_p0002b06║譬如日光周四天下。一方中。一方旦。一方
T46n1911_p0002b07║夕。一方夜半。輪迴不同。秖是一日而四處見
T46n1911_p0002b08║異。菩薩自在亦如是。云何圓建立眾生。或
T46n1911_p0002b09║放一光。能令眾生得即空即假即中益。得
T46n1911_p0002b10║入出雙入出不入出益。歷行住坐臥語默作
T46n1911_p0002b11║作亦如是。有緣者見如目覩光。無緣不覺
T46n1911_p0002b12║盲瞽常闇。故舉龍王為譬。竪遍六天橫亘
T46n1911_p0002b13║四域。興種種雲震種種雷耀種種電降種
T46n1911_p0002b14║種雨。龍於本宮不動不搖。而於一切施設
T46n1911_p0002b15║不同。菩薩亦如是。內自通達即空即假即
T46n1911_p0002b16║中不動法性。而令獲種種益得種種用。
T46n1911_p0002b17║是名圓力用建立眾生。初心尚爾。況中後
T46n1911_p0002b18║心。如來殷勤稱歎此法。聞者歡喜。常啼東請
T46n1911_p0002b19║善財南求。藥王燒手普明刎頭。一日三捨
T46n1911_p0002b20║恒河沙身。尚不能報一句之力。況兩肩荷
T46n1911_p0002b21║負百千萬劫。寧報佛法之恩。一經一說如
T46n1911_p0002b22║此。餘經亦然。疑者云。餘三昧願聞誠證。然
T46n1911_p0002b23║經論浩博。不可委引。略舉一兩。淨名云。始
T46n1911_p0002b24║坐佛樹力降魔。得甘露滅覺道成。三轉法
T46n1911_p0002b25║輪於大千。其輪本來常清淨。天人得道此為
T46n1911_p0002b26║證。三寶於是現世間。此即漸教之始也。又
T46n1911_p0002b27║云。佛以一音演說法。眾生隨類各得解。或
T46n1911_p0002b28║有恐怖或歡喜。或生厭離或斷疑。斯則神
T46n1911_p0002b29║力不共法。此證不定教也。又云。說法不有
T46n1911_p0002c01║亦不無。以因緣故諸法生。無我無造無受
T46n1911_p0002c02║者。善惡之業不敗亡。此證頓教也。大品云。
T46n1911_p0002c03║次第行次第學次第道。此證漸也。又云。以
T46n1911_p0002c04║眾色裹摩尼珠。置之水中隨物變色。此
T46n1911_p0002c05║證不定也。又云。從初發心即坐道場。轉
T46n1911_p0002c06║法輪度眾生。此證頓也。法華云。如是之人
T46n1911_p0002c07║應以此法漸入佛慧。此證漸也。又云。若不
T46n1911_p0002c08║信此法。於餘深法中示教利喜。此證不定
T46n1911_p0002c09║也。又云。正直捨方便但說無上道。此證頓
T46n1911_p0002c10║也。大經云。從牛出乳乃至醍醐。此證漸也。
T46n1911_p0002c11║又云。置毒乳中乳即殺人。乃至置毒醍醐
T46n1911_p0002c12║醍醐殺人。此證不定也。又云。雪山有草名
T46n1911_p0002c13║曰忍辱牛若食者即得醍醐。此證頓也。無
T46n1911_p0002c14║量義云。佛轉法輪微渧先墮淹諸欲塵。開
T46n1911_p0002c15║涅槃門扇解脫風。除世熱惱致法清涼。次
T46n1911_p0002c16║降十二因緣雨灑無明地掩邪見光。後澍
T46n1911_p0002c17║無上大乘普令一切發菩提心。此證漸也。
T46n1911_p0002c18║華嚴曰。娑伽羅龍車軸雨海餘地不堪。為
T46n1911_p0002c19║上根性說圓滿修多羅。二乘如聾如瘂。淨
T46n1911_p0002c20║名曰。入瞻蔔林不嗅餘香。入此室者但
T46n1911_p0002c21║聞諸佛功德之香。首楞嚴曰。擣萬種香為
T46n1911_p0002c22║丸。若燒一塵具足眾氣。大品曰。以一切種
T46n1911_p0002c23║智知一切法。當學般若波羅蜜。法華曰。合
T46n1911_p0002c24║掌以敬心欲聞具足道。大經曰。譬如有人
T46n1911_p0002c25║在大海浴。當知是人已用諸河之水。華嚴
T46n1911_p0002c26║曰。譬如日出先照高山。次照幽谷。次照平
T46n1911_p0002c27║地。平地不定也。幽谷漸也。高山頓也。上來皆
T46n1911_p0002c28║是金口誠言。三世如來所尊重法。過去過
T46n1911_p0002c29║去。久遠久遠。邈無萠始。現在現在。無邊無
T46n1911_p0003a01║際。未來未來。展轉不窮。若已今當不可
T46n1911_p0003a02║思議。當知止觀諸佛之師。以法常故諸佛
T46n1911_p0003a03║亦常。樂我淨等亦復如是。如是引證寧不
T46n1911_p0003a04║信乎。既信其法須知三文。次第禪門合三
T46n1911_p0003a05║十卷。今之十軸。是大莊嚴寺法慎私記。不定
T46n1911_p0003a06║文者如六妙門。以不定意歷十二禪九想
T46n1911_p0003a07║八背。觀練熏修。因緣六度無礙旋轉縱橫自
T46n1911_p0003a08║在。此是陳尚書令毛喜請智者出此文也。
T46n1911_p0003a09║圓頓文者。如灌頂荊洲玉泉寺所記十卷是
T46n1911_p0003a10║也。雖有三文無得執文而自疣害。論云。
T46n1911_p0003a11║若見若不見般若皆縛皆脫。文亦例然。疑
T46n1911_p0003a12║者云。諸法寂滅相不可以言宣。大經云。生
T46n1911_p0003a13║生不可說。乃至不生不生不可說。若通若別
T46n1911_p0003a14║言語道斷。無能說無所說。身子云。吾聞解
T46n1911_p0003a15║脫之中無有言說。故吾於此不知所云。淨
T46n1911_p0003a16║名云。其所說者無說無示。其聽法者無聞
T46n1911_p0003a17║無得。斯人不能說斯法不可說。而言示
T46n1911_p0003a18║人。然但引一邊不見其二。大經云。有因
T46n1911_p0003a19║緣故亦可得說。法華云。無數方便種種因
T46n1911_p0003a20║緣為眾生說。又云。以方便力故為五比丘
T46n1911_p0003a21║說。若通若別皆可得說。大經云。有眼者為
T46n1911_p0003a22║盲人說乳。此指真諦可說。天王般若云。總
T46n1911_p0003a23║持無文字。文字顯總持。此指俗諦可說。又
T46n1911_p0003a24║如來常依二諦說法。淨名云。文字性離即
T46n1911_p0003a25║是解脫。即說是無說。大經云。若知如來常
T46n1911_p0003a26║不說法是即多聞。此指不說而是說也。思
T46n1911_p0003a27║益云。佛及弟子常行二事。若說若默。法華
T46n1911_p0003a28║云。去來坐立。常宣妙法。如注大雨。又云。若
T46n1911_p0003a29║欲求佛道常隨多聞人。善知識者是大因
T46n1911_p0003b01║緣。所謂化導令得見佛。大經云。空中雲雷
T46n1911_p0003b02║生象牙上華。何時一向無說。若競說默不
T46n1911_p0003b03║解教意去理逾遠。離說無理離理無說。
T46n1911_p0003b04║即說無說無說即說。無二無別即事而真。
T46n1911_p0003b05║大悲憐愍一切無聞。如月隱重山舉扇類
T46n1911_p0003b06║之。風息太虛動樹訓之。今人意鈍玄覽則
T46n1911_p0003b07║難。眼依色入假文則易。若封文為害。須
T46n1911_p0003b08║知文非文達一切文非文非不文。能於一
T46n1911_p0003b09║文得一切解。為此義故。以三種文作達
T46n1911_p0003b10║一門也。已略說緣起竟。　○今當開章為
T46n1911_p0003b11║十。一大意。二釋名。三體相。四攝法。五偏圓。
T46n1911_p0003b12║六方便。七正觀。八果報。九起教。十旨歸。十
T46n1911_p0003b13║是數方不多不少。始則標期在茶。終則歸
T46n1911_p0003b14║宗至極。善始令終總在十章中矣。生起者。
T46n1911_p0003b15║專次第十章也。至理寂滅無生無生者。無
T46n1911_p0003b16║起無起者。有因緣故十章通是生起。別論
T46n1911_p0003b17║前章為生。次章為起。緣由趣次亦復如是。
T46n1911_p0003b18║所謂無量劫來癡惑所覆。不知無明即是明。
T46n1911_p0003b19║今開覺之故言大意。既知無明即明不復
T46n1911_p0003b20║流動。故名為止。朗然大淨呼之為觀。既聞
T46n1911_p0003b21║名得體。體即攝法攝於偏圓。以偏圓解起
T46n1911_p0003b22║於方便。方便既立正觀即成。成正觀已獲
T46n1911_p0003b23║妙果報。從自得法起教教他。自他俱安同
T46n1911_p0003b24║歸常寂。秖為不達無生無起是故生起。既
T46n1911_p0003b25║了無生無起。心行寂滅。言語道斷。寂然清淨。
T46n1911_p0003b26║分別者。十章功德如囊中有寶。不探示人
T46n1911_p0003b27║人無見者。今十章幾真幾俗幾非真非俗。幾
T46n1911_p0003b28║聖說聖默非說非默。幾定幾慧幾非定慧。幾目
T46n1911_p0003b29║足幾非目足。幾因果非因果。幾自他非自他。
T46n1911_p0003c01║幾共不共非共非不共。幾通別非通別。幾廣
T46n1911_p0003c02║略非廣略。幾橫竪非橫竪。如是等種種應自
T46n1911_p0003c03║在作問。初八章即俗而真。果報一章即真而
T46n1911_p0003c04║俗。旨歸章非真非俗。正觀聖默。餘八章聖
T46n1911_p0003c05║說。旨歸非說非默。正觀一分是定。餘八章及
T46n1911_p0003c06║一分是慧。旨歸非定非慧。大意至正觀是
T46n1911_p0003c07║因。果報是果。旨歸非因非果。前八章自行
T46n1911_p0003c08║起教化他。旨歸非自非他。大意至起教是
T46n1911_p0003c09║目。方便至果報是足。旨歸非目非足。大意
T46n1911_p0003c10║至正觀共。果報起教不共。旨歸非共非不
T46n1911_p0003c11║共。大意一通八章別。旨歸非通非別。大意
T46n1911_p0003c12║略八章廣。旨歸非廣非略。體相竪餘八橫。
T46n1911_p0003c13║旨歸非橫非竪。料簡者。問。略指大意同異
T46n1911_p0003c14║云何。答。通則名異意同。別則略指三門。大
T46n1911_p0003c15║意在一頓。問。約顯教論顯觀。亦應約祕
T46n1911_p0003c16║教論密觀。答。既分顯祕。今但明顯不說
T46n1911_p0003c17║祕。問。分門可爾任論得不。答。或得或不得。
T46n1911_p0003c18║教是上聖被下之言。聖能顯祕兩說。凡人宣
T46n1911_p0003c19║述秖可傳顯不能傳祕。聽者因何作觀。
T46n1911_p0003c20║或得者。六根淨位。能以一妙音遍滿三千
T46n1911_p0003c21║界。隨意悉能至則能傳祕教。若修觀者。發
T46n1911_p0003c22║所修顯法不發不修者。發宿習人得論密
T46n1911_p0003c23║觀。問。初淺後深是漸觀。初深後淺是何觀相。
T46n1911_p0003c24║答。是不定觀。問。初後俱淺是何觀相。答。小
T46n1911_p0003c25║乘意非三止觀相也。問。小乘亦是佛說。何
T46n1911_p0003c26║意言非。若言非者不應言漸。答。既分大小
T46n1911_p0003c27║小非所論。今言漸者從微至著之漸耳。小
T46n1911_p0003c28║乘初後俱不知實相。故非今漸也。問。示三
T46n1911_p0003c29║文者。文是色。色是門為非門。若是門者。色
T46n1911_p0004a01║是實相更何所通。若非門者。云何而言一
T46n1911_p0004a02║色一香皆是中道。答。文門並是實相。眾生多
T46n1911_p0004a03║顛倒少不顛倒。以文示之。即於文達文非
T46n1911_p0004a04║文非文非不文。文是其門於門得實相故。
T46n1911_p0004a05║文是其門門具一切法。即門即非門即非門
T46n1911_p0004a06║非不門。　○解釋者釋十章也。初釋大意。囊
T46n1911_p0004a07║括始終冠戴初後。意緩難見今撮為五。謂
T46n1911_p0004a08║發大心。修大行。感大果。裂大網。歸大處。云
T46n1911_p0004a09║何發大心。眾生昏倒不自覺知。勸令醒悟
T46n1911_p0004a10║上求下化。云何行大行。雖復發心望路
T46n1911_p0004a11║不動永無達期。勸牢強精進行四種三昧。
T46n1911_p0004a12║云何感大果。雖不求梵天梵天自應。稱
T46n1911_p0004a13║揚妙報慰悅其心。云何裂大網。種種經論
T46n1911_p0004a14║開人眼目。而執此疑彼是一非諸。聞雪謂
T46n1911_p0004a15║冷乃至聞鶴謂動。今融通經論解結出
T46n1911_p0004a16║籠。云何歸大處。法無始終法無通塞。若
T46n1911_p0004a17║知法界法界無始終無通塞。豁然大朗無
T46n1911_p0004a18║礙自在。生起五略顯於十廣(云云)。　○就發
T46n1911_p0004a19║心更為三。初方言。次簡非。後顯是。菩提者
T46n1911_p0004a20║天竺音也此方稱道。質多者天竺音此方言
T46n1911_p0004a21║心。即慮知之心也。天竺又稱污栗馱此方
T46n1911_p0004a22║稱是草木之心也。又稱矣栗馱此方是積
T46n1911_p0004a23║聚精要者為心也。今簡非者簡積聚草木等
T46n1911_p0004a24║心。專在慮知心也。道亦有通有別。今亦簡
T46n1911_p0004a25║之略為十。若其心念念專貪瞋癡。攝之不
T46n1911_p0004a26║還拔之不出。日增月甚起上品十惡。如五
T46n1911_p0004a27║扇提羅者。此發地獄心行火途道。若其心
T46n1911_p0004a28║念念欲多眷屬。如海吞流如火焚薪。起
T46n1911_p0004a29║中品十惡。如調達誘眾者。此發畜生心行
T46n1911_p0004b01║血途道。若其心念念欲得名聞四遠八方
T46n1911_p0004b02║稱揚欽詠。內無實德虛比賢聖。起下品十
T46n1911_p0004b03║惡。如摩犍提者。此發鬼心行刀途道。若其
T46n1911_p0004b04║心念念常欲勝彼不耐下人。輕他珍己
T46n1911_p0004b05║如鴟高飛下視。而外揚仁義禮智信。起下
T46n1911_p0004b06║品善心行阿脩羅道。若其心念念欣世間
T46n1911_p0004b07║樂。安其臭身悅其癡心。此起中品善心行
T46n1911_p0004b08║於人道。若其心念念知三惡苦多。人間苦樂
T46n1911_p0004b09║相間。天上純樂。為天上樂關六根不出六
T46n1911_p0004b10║塵不入。此上品善心行於天道。若其心念
T46n1911_p0004b11║念欲大威勢。身口意纔有所作一切弭從。
T46n1911_p0004b12║此發欲界主心行魔羅道。若其心念念欲
T46n1911_p0004b13║得利智辯聰高才勇哲。鑒達六合十方顒
T46n1911_p0004b14║顒。此發世智心行尼犍道。若其心念念五
T46n1911_p0004b15║塵六欲外樂蓋微。三禪樂如石泉其樂內重。
T46n1911_p0004b16║此發梵心行色無色道。若其心念念知善
T46n1911_p0004b17║惡輪環。凡夫耽湎賢聖所呵。破惡由淨慧。
T46n1911_p0004b18║淨慧由淨禪。淨禪由淨戒尚此三法如飢
T46n1911_p0004b19║如渴。此發無漏心行二乘道。若心若道其
T46n1911_p0004b20║非甚多。略言十耳。或開上合下。或開下合
T46n1911_p0004b21║上。令十數方足而已。舉一種為語端。強
T46n1911_p0004b22║者先牽。如論云。破戒心墮地獄。慳貪心墮
T46n1911_p0004b23║餓鬼。無慚愧心墮畜生。即其義也。或先起
T46n1911_p0004b24║非心。或先起是心。或是非並起。譬象魚風
T46n1911_p0004b25║並濁池水。象譬外魚譬內。風譬並起。又象
T46n1911_p0004b26║譬諸非自外而起。魚譬內觀羸弱為二
T46n1911_p0004b27║邊所動。風譬內外合雜穢濁混和。又九種
T46n1911_p0004b28║是生死如蠶自縛。後一是涅槃如麞獨跳。雖
T46n1911_p0004b29║得自脫未具佛法。俱非故雙簡。前九是世
T46n1911_p0004c01║間不動不出。後一雖出無大悲俱非雙簡
T46n1911_p0004c02║也。有為無為有漏無漏。善惡染淨縛脫真俗
T46n1911_p0004c03║等。種種法門亦如是。又九法約世間苦諦。
T46n1911_p0004c04║後一非苦諦。雖非苦諦曲拙灰近故雙非
T46n1911_p0004c05║簡却。次有為有漏約集諦。後一非集諦。雖
T46n1911_p0004c06║非集諦曲近灰拙亦雙非簡也。次善惡染淨
T46n1911_p0004c07║約道諦。後一是道諦。雖是道諦亦如前簡。
T46n1911_p0004c08║次縛脫真俗約滅諦。後一雖是滅諦亦如
T46n1911_p0004c09║前簡。若得此意。歷一切根塵三業四儀生
T46n1911_p0004c10║心動念。皆此觀察勿令濁心得起。設起速
T46n1911_p0004c11║滅。如有明眼人能避險惡道。世有聰明人。
T46n1911_p0004c12║能遠離眾惡。初心行者若見此意。堪為世
T46n1911_p0004c13║間而作依止。問。行者自發心他教發心。答
T46n1911_p0004c14║自他共離皆不可。但是感應道交而論發心
T46n1911_p0004c15║耳。如子墮水火。父母騷擾救之。淨名云。其
T46n1911_p0004c16║子得病父母亦病。大經云。父母於病子心
T46n1911_p0004c17║則偏重。動法性山入生死海。故有病行嬰
T46n1911_p0004c18║兒行。是名感應發心也。禪經云。佛以四隨
T46n1911_p0004c19║說法。隨樂隨宜隨治隨義。將護彼意說悅
T46n1911_p0004c20║其心。附先世習令易受行。觀病輕重設
T46n1911_p0004c21║藥多少。道機時熟聞即悟道。豈非隨機感
T46n1911_p0004c22║應利益。智度論四悉檀。世法間隔名世界。
T46n1911_p0004c23║隨其堪能名為人。兩悉檀與四隨同。亦是
T46n1911_p0004c24║感應意也。更引論五復次。一明菩薩種種
T46n1911_p0004c25║行故。說般若波羅蜜經。二令菩薩增念佛
T46n1911_p0004c26║三昧故。三說跋致相貌故。四拔弟子惡邪
T46n1911_p0004c27║故。五說第一義故。說般若波羅蜜經。此五
T46n1911_p0004c28║復次與四隨四悉皆不異。又與五因緣同。
T46n1911_p0004c29║若不隨機惱他故。說於彼無益。若大悲雷
T46n1911_p0005a01║雨得從微之著。論云。真法及說者聽眾難
T46n1911_p0005a02║得故。如是則生死非有邊非無邊。實相非
T46n1911_p0005a03║難非易非有非無。此名真法。能如此說聽
T46n1911_p0005a04║名真說聽。有三悉檀益名有邊。第一義益
T46n1911_p0005a05║名非有邊非無邊。故知緣起能辦大事。則
T46n1911_p0005a06║感應意也。然四隨四悉五緣名異意義則同。
T46n1911_p0005a07║今說之。四隨是大悲應益。悉檀是憐愍遍施。
T46n1911_p0005a08║蓋左右之異耳。言因緣者。或因於聖緣於
T46n1911_p0005a09║凡。或因於凡緣於聖。則感應道交。當知三
T46n1911_p0005a10║法言味相符。則意同。隨樂欲偏語修因所
T46n1911_p0005a11║尚。世界偏語受報間隔。蓋因果之異耳。便
T46n1911_p0005a12║宜者選法以擬人。為人者觀人以逗法。此
T46n1911_p0005a13║乃欣赴不同耳。又五因緣者。眾生信樂為因
T46n1911_p0005a14║佛說一法一切法。大菩提心也。於經是樂
T46n1911_p0005a15║欲。於論是世界。眾生有大精進勇猛佛說
T46n1911_p0005a16║一行一切行。則四三昧。於經是便宜。於論
T46n1911_p0005a17║是為人。眾生有平等大慧為因感佛說一
T46n1911_p0005a18║破一切破。獲勝果報及通經論。於經論俱
T46n1911_p0005a19║是對治。眾生有佛智眼為因感佛說一究
T46n1911_p0005a20║竟一切究竟。得說旨歸寂滅。於經論俱是
T46n1911_p0005a21║第一義也。又五緣五復次者。菩提心是諸行
T46n1911_p0005a22║本。論舉種種行蓋枝本之異耳。四三昧是通
T46n1911_p0005a23║修念佛是別修。蓋通別之異耳。勝報備說依
T46n1911_p0005a24║正習果報果。跋致偏舉習果入位之相。蓋雙
T46n1911_p0005a25║隻之異耳。除經論疑滯者。經論是起疑執
T46n1911_p0005a26║處。拔弟子惡邪者是起過人。人處異耳。本
T46n1911_p0005a27║末究竟等與第一義名同易見。所以不異
T46n1911_p0005a28║是為義同。又聖說多端。或次說或不次說。
T46n1911_p0005a29║或具說或不具說。或雜說或不雜說。眾生
T46n1911_p0005b01║稟益不同。或次益不次益。或具益不具益。
T46n1911_p0005b02║或雜益不雜益。或四悉檀成五緣。五緣成四
T46n1911_p0005b03║悉。或四悉成一因緣。一因緣成一悉。或一
T46n1911_p0005b04║一因緣皆具四悉。四悉具五緣。如是等種
T46n1911_p0005b05║種互相成顯。還以三止觀結之。可以意知。
T46n1911_p0005b06║又以一止觀結之。發菩提心即是觀。邪僻
T46n1911_p0005b07║心息即是止。又五略秖是十廣。初五章秖是
T46n1911_p0005b08║發菩提心一意耳。方便正觀秖是四三昧耳。
T46n1911_p0005b09║果報一章秖明違順。違即二邊果報。順即勝
T46n1911_p0005b10║妙果報。起教一章轉其自心利益於他。或
T46n1911_p0005b11║作佛身施權實。或作九界像對揚漸頓。
T46n1911_p0005b12║轉漸頓弘通漸頓。旨歸章[秪>秖]是同歸大處
T46n1911_p0005b13║祕密藏中。故知略廣意同也。　○顯是更為三。
T46n1911_p0005b14║初四諦。次四弘。後六即。四諦名相出大經聖
T46n1911_p0005b15║行品。謂生滅無生滅無量無作。生滅者苦集
T46n1911_p0005b16║是世因果。道滅出世因果。苦則三相遷移。
T46n1911_p0005b17║集則四心流動。道則對治易奪。滅則滅有還
T46n1911_p0005b18║無。雖世出世皆是變異。故名生滅四諦也。
T46n1911_p0005b19║無生者。苦無逼迫一切皆空。豈有空能遣
T46n1911_p0005b20║空。即色是空。受想行識亦復如是。故無逼
T46n1911_p0005b21║迫相也。集無和合相者。因果俱空。豈有因
T46n1911_p0005b22║空與果空合。歷一切貪瞋癡亦復如是。道
T46n1911_p0005b23║不二相無能治所治。空尚無一云何有二
T46n1911_p0005b24║耶。法本不然今則無滅。不然不滅故名
T46n1911_p0005b25║無生四諦也。無量者。分別校計苦有無量
T46n1911_p0005b26║相。謂一法界苦尚復若干。況十法界則種種
T46n1911_p0005b27║若干。非二乘若智若眼所能知見。乃是菩薩
T46n1911_p0005b28║所能明了。謂地獄種種若干差別。鈹剝割截
T46n1911_p0005b29║燒煮剉切。尚復若干不可稱計。況復餘界種
T46n1911_p0005c01║種色種種受想行識。塵沙海渧寧當可盡。故
T46n1911_p0005c02║非二乘知見。菩薩智眼乃能通達。又集有無
T46n1911_p0005c03║量相。謂貪欲瞋癡種種心種種身口集業若
T46n1911_p0005c04║干。身曲影斜聲喧響濁。菩薩照之不謬耳。
T46n1911_p0005c05║又道有無量相。謂析體拙巧方便曲直長短
T46n1911_p0005c06║權實菩薩精明而不謬濫。又滅有無量相。
T46n1911_p0005c07║如是方便能滅見諦。如是方便能滅思惟。
T46n1911_p0005c08║各有若干正助。菩薩洞覽無毫差也。又即
T46n1911_p0005c09║空方便正助若干皆無若干。雖無若干而
T46n1911_p0005c10║分別若干無謬無亂。又如是方便能析滅
T46n1911_p0005c11║四住。又如是方便能體滅四住。如是方便
T46n1911_p0005c12║能滅塵沙。如是方便能滅無明。雖種種若
T46n1911_p0005c13║干彼彼不雜。又三悉檀分別故有若干。第
T46n1911_p0005c14║一義悉檀則無若干。雖無若干從多為論
T46n1911_p0005c15║故名若干。稱無量四諦也。無作四諦者。皆
T46n1911_p0005c16║是實相不可思議。非但第一義諦無復若干。
T46n1911_p0005c17║若三悉檀及一切法無復若干。此義可知
T46n1911_p0005c18║不復委記。若以四諦竪對諸土有增有
T46n1911_p0005c19║減。同居有四。方便則三。實報則二。寂光但
T46n1911_p0005c20║一。若橫敵對者。同居生滅。方便無生滅。實報
T46n1911_p0005c21║無量。寂光無作(云云)。又總說名四諦。別說名
T46n1911_p0005c22║十二因緣。苦是識名色六入觸受生老死七
T46n1911_p0005c23║支。集是無明行愛取有等五支。道是對治因
T46n1911_p0005c24║緣方便。滅是無明滅乃至老死滅。故大經開
T46n1911_p0005c25║四四諦。亦開四十二因緣。下智觀故得聲聞
T46n1911_p0005c26║菩提。中智觀故得緣覺菩提。上智觀故得菩
T46n1911_p0005c27║薩菩提。上上智觀故得佛菩提。又中論偈云。
T46n1911_p0005c28║因緣所生法。即是生滅。我說即是空。是無生
T46n1911_p0005c29║滅。亦名為假名。是無量。亦名中道義。是無
T46n1911_p0006a01║作。又解。因緣即集。所生即苦。滅苦方便是
T46n1911_p0006a02║道。苦集盡是滅。又偈言因緣。因緣即無明。
T46n1911_p0006a03║所生法即行名色六入等。故文云。為利根弟
T46n1911_p0006a04║子說十二因緣不生不滅相。指前二十五
T46n1911_p0006a05║品。為鈍根弟子說十二因緣生滅相。指後
T46n1911_p0006a06║兩品。當知論偈總說即四種四諦。別說即四
T46n1911_p0006a07║種十二因緣也。已分別四四諦竟。諸經明
T46n1911_p0006a08║種種發菩提心。或言推種種理發菩提心。
T46n1911_p0006a09║或覩佛種種相發菩提心。或覩種種神通。
T46n1911_p0006a10║或聞種種法。或遊種種土。或覩種種眾。或
T46n1911_p0006a11║見修種種行。或見種種法滅。或見種種過。
T46n1911_p0006a12║或見他受種種苦而發菩提心。略舉十種
T46n1911_p0006a13║為首廣說(云云)。推理發心者。法性自天而然。
T46n1911_p0006a14║集不能染苦不能惱。道不能通滅不能
T46n1911_p0006a15║淨。如雲籠月不能妨害。却煩惱已乃見
T46n1911_p0006a16║法性。經言。滅非真諦因滅會真。滅尚非真
T46n1911_p0006a17║三諦焉是。煩惱中無菩提菩提中無煩惱。
T46n1911_p0006a18║是名推生滅四諦上求佛道下化眾生發
T46n1911_p0006a19║菩提心。推無生四諦發心者。法性不異苦
T46n1911_p0006a20║集。但迷苦集失法性。如水結為水無別
T46n1911_p0006a21║水也。達苦集無苦集即會法性。苦集尚
T46n1911_p0006a22║是。何況道滅。經言。煩惱即是菩提。菩提即是
T46n1911_p0006a23║煩惱。是名推無生四諦上求下化發菩提
T46n1911_p0006a24║心。推無量者。夫法性者名為實相。尚非二
T46n1911_p0006a25║乘境界況復凡夫。出二邊表別有淨法。如
T46n1911_p0006a26║佛藏經十喻(云云)。是名推無量四諦上求下
T46n1911_p0006a27║化發菩提心。推無作者。夫法性與一切法
T46n1911_p0006a28║無二無別。凡法尚是。況二乘乎。離凡法更
T46n1911_p0006a29║求實相。如避此空彼處求空。即凡法是
T46n1911_p0006b01║實法。不須捨凡向聖。經言。生死即涅槃。
T46n1911_p0006b02║一色一香皆是中道。是名推無作四諦上求
T46n1911_p0006b03║下化發菩提心。若推一法即洞法界達邊
T46n1911_p0006b04║到底。究竟橫竪事理具足。上求下化備在
T46n1911_p0006b05║其中。方稱發菩提心。菩提名道。道能通到
T46n1911_p0006b06║橫竪彼岸。名發心波羅蜜。故於推理委作
T46n1911_p0006b07║淺深事理周遍。下去法法例爾。◎
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