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T45n1867_001 華嚴五教止觀 第1卷

CBETA 電子佛典集成 » 大正藏 (T) » 第 45 冊 » No.1867 » 第 1 卷 ▲上一卷 ▼下一卷

 
T45n1867_p0509a05║
T45n1867_p0509a06║
T45n1867_p0509a07║  No. 1867
T45n1867_p0509a08║  五教止觀一乘十玄門合行敘
T45n1867_p0509a09║
T45n1867_p0509a10║夫五教止觀也者。華嚴初祖帝心尊者所造。
T45n1867_p0509a11║且一乘十玄門也者。第二祖至相大師所撰
T45n1867_p0509a12║也。偕釋于大不思議經。而始起五教。廼立十
T45n1867_p0509a13║玄。是顯於無閡重重因陀羅珠網之寶冊。示
T45n1867_p0509a14║乎圓融隱隱錠光頗黎鏡之玉章也。或日書
T45n1867_p0509a15║林井氏袖彼二小策子來謂云。頃日彫刻入
T45n1867_p0509a16║梓。因思欲及于遐邇。而卷軸至少。若別行者
T45n1867_p0509a17║恐煩披閱。是故合集以行焉。因乞措一辭於
T45n1867_p0509a18║卷首。繇旃應索書而為敘。
T45n1867_p0509a19║惟時元祿第九丙子八月穀旦寓智積覺眼空
T45n1867_p0509a20║敬識

T45n1867_p0509a21║
T45n1867_p0509a22║
T45n1867_p0509a23║華嚴五教止觀
T45n1867_p0509a24║
T45n1867_p0509a25║
T45n1867_p0509a26║行人修道簡邪入正止觀法門有五。
T45n1867_p0509a27║ 一法有我無門(小乘教) 二生即無生門(大乘始教)
T45n1867_p0509a28║ 三事理圓融門(大乘終教) 四語觀雙絕門(大乘頓教)
T45n1867_p0509a29║ 五華嚴三昧門(一乘圓教)
T45n1867_p0509b01║  第一法有我無門
T45n1867_p0509b02║夫對病而裁方。病盡而方息。治執而施藥。執
T45n1867_p0509b03║遣而藥已。為病既多。與藥非一。隨機進修異。
T45n1867_p0509b04║所以方便不同。今偏就五停心中。為眾生著
T45n1867_p0509b05║我者。說界分別觀。眾生從無始已來。執身為
T45n1867_p0509b06║一。計我我所。然計我有二種。一即身執我。二
T45n1867_p0509b07║離身執我。言離身執我者。謂外道計身內別
T45n1867_p0509b08║有神我者是也。廣如經論中破。於此不更繁
T45n1867_p0509b09║文。言即身執我者。執我如來慈悲為破此病
T45n1867_p0509b10║故。都開四藥以治四病。其中別門各有藥病。
T45n1867_p0509b11║具如後釋。言四病者。一執身為一我。二執四
T45n1867_p0509b12║大。三執五陰。四執十二入。言四藥者。一色心
T45n1867_p0509b13║兩法。二四大五陰。三十二入。四十八界是也。
T45n1867_p0509b14║次釋。若眾生執身為一我而成病者。即說色
T45n1867_p0509b15║心二法為藥。亦云。此中乃有色心二法。云何
T45n1867_p0509b16║為一我耶。眾生聞此遂即轉執色心為實成
T45n1867_p0509b17║病。即為開一色即為開一心。色為四色。即
T45n1867_p0509b18║四大是也。開一心為四心。即五陰中四陰是
T45n1867_p0509b19║也。此乃是四色四心。云何但執一色一心為
T45n1867_p0509b20║一我耶。眾生又即轉執四色四心成病。佛即
T45n1867_p0509b21║為合四大為一色。即五陰中色陰是也。合四
T45n1867_p0509b22║心為一心。即十二入中意入是也。眾生聞此
T45n1867_p0509b23║又更轉執成病。佛即為分一色為十一色。言
T45n1867_p0509b24║十一者。即十二入中內五根外六塵。成十一
T45n1867_p0509b25║色也。開一心為七心。即十八界中六識並意
T45n1867_p0509b26║識是也。此乃是十八界。云何直執一色一心
T45n1867_p0509b27║為有我耶。眾生聞此遂悟得入空也。然十八
T45n1867_p0509b28║界中各有三種。謂內界外界中界。又就三種
T45n1867_p0509b29║中各分為二。一者病三。二者藥三。言病三者。
T45n1867_p0509c01║一內執六根。總相為我者是也。二外執六塵。
T45n1867_p0509c02║總相為我所者是也。三總計中間六識。總相
T45n1867_p0509c03║為我見者是也。謂我見我聞我覺我知者是
T45n1867_p0509c04║也。次言藥三者。一分內六根為六界。謂眼界
T45n1867_p0509c05║等是也。治前計我之病也。二分外六塵為六
T45n1867_p0509c06║界。謂色界等是也。治前計我所之病。三分中
T45n1867_p0509c07║間我見聞等為六識識。謂眼識界耳識界等
T45n1867_p0509c08║者是也。治前我見聞等病。是已上三處合明。
T45n1867_p0509c09║帶數標稱分齊差別。彼此不同。總舉題綱名
T45n1867_p0509c10║為十八界法也。所言界者別也。十八者數也。
T45n1867_p0509c11║故言十八界。即於前一一法上。各有六重。一
T45n1867_p0509c12║者名。二者事。三者體。四者相。五者用。六者
T45n1867_p0509c13║因。所言名者。眼根口中是說言者是也。所言
T45n1867_p0509c14║事者。名下所詮一念相應如幻者是也。所言
T45n1867_p0509c15║體者。八微事也。言八微者。堅濕煗動色香味
T45n1867_p0509c16║觸者是也。所言相者。眼如香華。亦云如蒲
T45n1867_p0509c17║桃埵是也。所言用者。發生眼識者是也。又有
T45n1867_p0509c18║四義。一眼識作眼根。二發生眼識。三眼識屬
T45n1867_p0509c19║眼根。四眼識助眼根者是也。所言因者。賴耶
T45n1867_p0509c20║識根種子者是也。耳根如斜跋窠相。鼻根如
T45n1867_p0509c21║覆爪甲。舌根如偃月刀相。身根如立地蛇相。
T45n1867_p0509c22║意根據小乘。如芙蓉相。若據大乘。以四惑俱
T45n1867_p0509c23║生為相。四惑者。我貪我慢我癡我見也。意根
T45n1867_p0509c24║體者阿賴耶識是也。事者名下所詮與意識
T45n1867_p0509c25║內緣一念相應執我者是也。除意根體事。餘
T45n1867_p0509c26║根準眼根思之可知。第二外六塵者。一一是有
T45n1867_p0509c27║六種。一者名口中言說色塵者是也。二者事
T45n1867_p0509c28║名下所詮一念與眼識相應者是也。三者體
T45n1867_p0509c29║八微者是也。四者相青黃赤白者是也。五者
T45n1867_p0510a01║用引生眼識者是也。六者因阿賴耶識中色
T45n1867_p0510a02║種色種子者是也。聲塵以大小長短音聲為
T45n1867_p0510a03║相。香塵以香臭等為相。味塵以酸鹹甘辛苦
T45n1867_p0510a04║為相。觸塵冷暖澁滑硬軟輕重等為相也。法
T45n1867_p0510a05║塵以方圓長短形量等為相。其法塵以無明
T45n1867_p0510a06║為體。除法塵體。外餘五塵準色塵思之。中間
T45n1867_p0510a07║六識者。一名口中言說眼識者是也。二事者
T45n1867_p0510a08║名詮不及妙得不亡者是也。三體者用如來
T45n1867_p0510a09║藏為體。四相者清淨圓滿為相也。五用者得
T45n1867_p0510a10║境了知為用也。六因者以阿賴耶識中眼識
T45n1867_p0510a11║種子者是也。然意識中事者。名下所詮與正
T45n1867_p0510a12║理不相應者是也。以一切往礙為相。除意識
T45n1867_p0510a13║事相。外餘五識準眼識思之。其名事等一界
T45n1867_p0510a14║既六。總計十八界都一百八界也。有經用此
T45n1867_p0510a15║為一百八煩惱。所治之病既爾。能治之藥亦
T45n1867_p0510a16║然。俱根塵識等竝以藏識為體。故楞伽經云。
T45n1867_p0510a17║藏識海常住。境界風所動。恒起諸識浪。騰躍
T45n1867_p0510a18║而轉生。據此經文。是為可證。若行者觀此十
T45n1867_p0510a19║八界。斷前等煩惱。得離我我所。此即解脫
T45n1867_p0510a20║能觀之心。是智所觀之境。無人名得人無我
T45n1867_p0510a21║智也。人我雖去。法執猶存。法執者謂色心也。
T45n1867_p0510a22║問此中法執色心與前破一我色心何別耶。答
T45n1867_p0510a23║前則一身為有人。故舉色心以破見。乃至如
T45n1867_p0510a24║是展轉開一身為十一色。開一心為七心等。
T45n1867_p0510a25║至此始知從眾緣和合生。故人見始亡。鑒理
T45n1867_p0510a26║未明。猶執眾緣。以為實有。有斯異也。此略出
T45n1867_p0510a27║說小乘破我執。明界分別觀竟。
T45n1867_p0510a28║  第二生即無生門
T45n1867_p0510a29║生即無生門者。就此門中。先簡名相。後入無
T45n1867_p0510b01║生門。今初簡名相者。且就世間。隨取一物徵
T45n1867_p0510b02║即得。今且就一枕上徵。問不違世間。喚作何
T45n1867_p0510b03║物。答是枕。問復是何。答是名。又問。此是何
T45n1867_p0510b04║枕。答是木枕。又問。木枕復是何。答不是名。
T45n1867_p0510b05║又問。既不是名。喚作何物。答是句。又問。枕
T45n1867_p0510b06║喚作何物。答不是句。又問。既不是句。喚作何
T45n1867_p0510b07║物。答是名。又問。名將何用。答名將呼事。又
T45n1867_p0510b08║問。素將來。答枕到來也。即指到來者。是何。
T45n1867_p0510b09║止不須語。此是默答。更問。定是何物。答不是
T45n1867_p0510b10║枕。又問。既不是枕。枕向何處去。答是名。又
T45n1867_p0510b11║問。名在何處。答口中言說者是。又問。此既不
T45n1867_p0510b12║是枕。喚作何物。答離言。又問。何以得知離
T45n1867_p0510b13║言。答由眼見故假言詮。又問。若假言詮。喚作
T45n1867_p0510b14║言何物。答是事。又問。事有多種。或是相事。
T45n1867_p0510b15║或是色事。或是理事。答此是相事。又問。相亦
T45n1867_p0510b16║有多種。或邪或方圓等相。答此是方相。又問。
T45n1867_p0510b17║方相有多種。言多種者。名同事別。答此是枕
T45n1867_p0510b18║名下方相。又問。名相事八識之中是何心攝。
T45n1867_p0510b19║答眼識門中第六意識心中名相事。又問。從
T45n1867_p0510b20║何處得此名相事忽然於意識心中現耶。答從
T45n1867_p0510b21║種子來。問何以得知。答此枕名相不得作席
T45n1867_p0510b22║名相。故得知從種子來也。問種子從何處得。
T45n1867_p0510b23║答從邪師邊得。又問。當得之時云何得。答由
T45n1867_p0510b24║於見聞熏成種子故。又問。此名相事既在意
T45n1867_p0510b25║識心中。即合心內看。何故心外向前看。答向
T45n1867_p0510b26║前看時。此名相全在心裏。又問。何以得知。答
T45n1867_p0510b27║眼識但見色。名相事在意識心內。又問。我迷
T45n1867_p0510b28║人唯見名相。汝智者既見色者。相貌云何。何
T45n1867_p0510b29║者是色。却問迷人。汝見名相。相貌云何。迷人
T45n1867_p0510c01║答曰。四稜六面者是智人。問曰。向稜處看。當
T45n1867_p0510c02║見稜耶見色耶。迷人審諦觀察答云。唯見色
T45n1867_p0510c03║不見稜。餘稜面上亦同此問答。迷人問曰。既
T45n1867_p0510c04║全是色者。名相何在。智人答曰。名相在汝心
T45n1867_p0510c05║中。迷人不伏。智人問曰。有何所以不伏。迷人
T45n1867_p0510c06║答曰。如我現見佛授記寺門樓。名相是我心
T45n1867_p0510c07║中向前看者。名相亦遂在我心中。何故一人
T45n1867_p0510c08║取得。一人取不得。智人却問曰。汝取名相來。
T45n1867_p0510c09║迷人答言。已取得訖。智人問曰。取得何物。迷
T45n1867_p0510c10║人答曰。取得名相。又問。名相軟耶硬耶。答云
T45n1867_p0510c11║硬。智人云。放著硬但取名相。莫取硬來。迷人
T45n1867_p0510c12║答。硬及名相俱得。又問。便可見耶。答不可
T45n1867_p0510c13║見。更問。見何物。答但見名相。迷人却問。既
T45n1867_p0510c14║取名相得。唯取得名相何在。智人答云。名相
T45n1867_p0510c15║在迷人心裏。迷人不伏。名相在心中。智人問
T45n1867_p0510c16║曰。何以不伏。迷人答。既種種名相俱在我心
T45n1867_p0510c17║中。何故不齊得硬。答得硬。若得硬者。是現名
T45n1867_p0510c18║相。不得硬者。以是過去名。又難曰。意識不
T45n1867_p0510c19║得現量境。云何得有過去現量境耶。答二種
T45n1867_p0510c20║名俱在過去。於中有獨行不觸行差別故。又
T45n1867_p0510c21║問曰。既二種名相皆是妄識。經云。何有獨影
T45n1867_p0510c22║像。有帶質影像。答言帶質者亦是獨影心緣
T45n1867_p0510c23║方相是比量境。故不是現量。故今說別。以共
T45n1867_p0510c24║眼識不共故說別也。又問。分別何故不同。答
T45n1867_p0510c25║曰。分別有顯了有憶持。二種不同。是故有託
T45n1867_p0510c26║質影。有不託質影。分別不同故也。迷人又問
T45n1867_p0510c27║曰。我唯見二種名相。汝智者見何法。答曰。智
T45n1867_p0510c28║人唯見色法。不見名相。此簡名竟。次入無生
T45n1867_p0510c29║門者。夫智人觀色法者。且如色法。眼識得時
T45n1867_p0511a01║實無分別。不是不得而無分別。此即是法眼
T45n1867_p0511a02║識親證如色無異。及其意識不了妄計我。生
T45n1867_p0511a03║假分別。倒見沈淪。於事中真妄齊致。何者
T45n1867_p0511a04║意識分別不如法也。言真妄者。眼識得故名
T45n1867_p0511a05║真。意識緣故為妄。真懸差別不等。是故證
T45n1867_p0511a06║法無人。何以故。法無分別故。經云。法無分
T45n1867_p0511a07║別。若行分別。是即分別。非求法也。色法既
T45n1867_p0511a08║爾。心法亦然。準以思之。如色無異。故經云。
T45n1867_p0511a09║五識所得境當體如來藏等。是則入初門之
T45n1867_p0511a10║方便。契自位之妙門。略說大意如斯。廣釋如
T45n1867_p0511a11║經論中說。又諸法皆空相無不盡。於中復為
T45n1867_p0511a12║二觀。一者無生觀。二者無相觀。言無生觀者。
T45n1867_p0511a13║法無自性。相由故生。生非實有。是則為空。空
T45n1867_p0511a14║無毫末。故曰無生。經云。因緣故有。無性故
T45n1867_p0511a15║空。解云。無性即因緣。因緣即無性。又中論
T45n1867_p0511a16║云。以有空義故。一切法得成。又經云。若一切
T45n1867_p0511a17║法不空者。則無道無果等。第二無相觀者。相
T45n1867_p0511a18║即無相也。何以故。法離相故。經云。法離於
T45n1867_p0511a19║相。無所緣故。又經云。一切法皆空。無有毫末
T45n1867_p0511a20║相。空無有分別。由如虛空有門論云。無性法
T45n1867_p0511a21║亦無。一切皆空故。觀如是法離情執故。故名
T45n1867_p0511a22║為觀。問一切法皆空。云何成觀耶。答只以一
T45n1867_p0511a23║切法皆空故。是故得成觀也。若不空者。即是
T45n1867_p0511a24║顛倒。何成觀也。問作如是觀者。治何等病耶。
T45n1867_p0511a25║答治上執法之病。何者。法實非有。妄見為有。
T45n1867_p0511a26║由妄見故。即謂真如涅槃可得。生死有為可
T45n1867_p0511a27║捨。為斯見故。是故成病。今知法空。如法無
T45n1867_p0511a28║謬。故成於觀。故經云。如如與法界。菩提及實
T45n1867_p0511a29║際。種種意生身。我說為心量等。又經云。以無
T45n1867_p0511b01║分別空故云觀也。諸法皆空相無不盡。略申
T45n1867_p0511b02║綱紀。準以思之。前門則得人無我智。此始教
T45n1867_p0511b03║菩薩則得人法二空。亦名法無我智也。
T45n1867_p0511b04║  第三事理圓融觀
T45n1867_p0511b05║夫事理兩門圓融一際者。復有二門。一者心
T45n1867_p0511b06║真如門。二者心生滅門。心真如門者是理。心
T45n1867_p0511b07║生滅者是事。即謂空有二見。自在圓融。隱
T45n1867_p0511b08║顯不同。竟無障礙。言無二者。緣起之法似有
T45n1867_p0511b09║即空。空即不空。復還成有。有空無二。一際圓
T45n1867_p0511b10║融。二見斯亡。空有無礙。何以故。真妄交映全
T45n1867_p0511b11║該徹故。何者。空是不礙有之空。即空而常有。
T45n1867_p0511b12║有是不礙空之有。即有而常空故。有即不有。
T45n1867_p0511b13║離有邊有。空即不空。離無邊空。空有圓融一
T45n1867_p0511b14║無二。故空有不相礙。互形奪故雙離兩邊。故
T45n1867_p0511b15║經云。深入緣起斷諸邪見。有無二邊無復餘
T45n1867_p0511b16║習。又經云。因緣故法生。因緣故法滅。若能如
T45n1867_p0511b17║是解。斯人疾成佛。又經云。甚深如來藏。恒與
T45n1867_p0511b18║七識俱。二種攝受生。智者則遠離。又經云。染
T45n1867_p0511b19║而不染。難可了知。不染而染。難可了知。依是
T45n1867_p0511b20║義故。得有止觀雙行悲智相導。何者。以有即
T45n1867_p0511b21║空而不有故名止。以空即有而不空故名觀。
T45n1867_p0511b22║空有全收不二而二故亦止亦觀。空有互奪
T45n1867_p0511b23║二而不二故非止非觀。言悲智相導者。有即
T45n1867_p0511b24║空而不失有故。悲導智而不住空。空即有而
T45n1867_p0511b25║不失空故。智導悲而不滯有。以不住空之大
T45n1867_p0511b26║悲故。恒隨有以攝生。以不攝生。以不滯有
T45n1867_p0511b27║之大智故。常處空而不證滅。滅則不滅之
T45n1867_p0511b28║滅。滅而非滅。生則無生之生。生而非生。生非
T45n1867_p0511b29║生故。生相紛然而不有。滅非滅故。空相(法然而不
T45n1867_p0511c01║空。空相法然而不空。故生死涅槃而下一)
。生相紛然而不有。故涅槃生
T45n1867_p0511c02║死而不殊。何以故。空有圓融一不一故。亦可
T45n1867_p0511c03║分為四句。以有即空故。不住生死。以空即有
T45n1867_p0511c04║故。不住涅槃。空有一塊而兩存故。亦住生死
T45n1867_p0511c05║亦住涅槃。以空有相奪兩不存故。不住生死
T45n1867_p0511c06║不住涅槃。其猶水波為喻。高下相形是波。濕
T45n1867_p0511c07║性平等是水。波無異水之波。即波以明水。
T45n1867_p0511c08║水無異波之水。即水以成波。波水一而不礙
T45n1867_p0511c09║殊。水波殊而不礙一。不礙一故處水即住波。
T45n1867_p0511c10║不礙殊故住波而恒居水。何以故。水之與波
T45n1867_p0511c11║別而不別故。經云。眾生即涅槃相不復更滅。
T45n1867_p0511c12║亦得涅槃即眾生性不復更生。又經云。如來
T45n1867_p0511c13║不見生死不見涅槃。生死涅槃等無差別。又
T45n1867_p0511c14║經云。於無為界現有為界。而亦不壞無為之
T45n1867_p0511c15║性。於有為界等亦然。又經云。非凡夫行。非賢
T45n1867_p0511c16║聖行。是菩薩行。解云。凡夫行者著有。賢聖行
T45n1867_p0511c17║者住無。今既有無無二而二。二而不二。是故
T45n1867_p0511c18║雙離兩失。頓絕百非。見心無寄。故名觀也。
T45n1867_p0511c19║  第四語觀雙絕門
T45n1867_p0511c20║夫語觀雙絕者。經云言語道斷心行處滅者
T45n1867_p0511c21║是也。即於上來空有兩門。離諸言論心行之
T45n1867_p0511c22║境。唯有真如及真如智。何以故。圓融相奪離
T45n1867_p0511c23║諸相故。隨所動念即皆如故。竟無能所為彼
T45n1867_p0511c24║此故。獨奪顯示染不物故。經云。唯如如及如
T45n1867_p0511c25║如智獨存等。又經云。諸法寂滅相不可以言
T45n1867_p0511c26║宜。又經云。法離一切觀行。又經云。若解真實
T45n1867_p0511c27║者無菩提。問若云空有圓融語觀雙絕者。即
T45n1867_p0511c28║離觀行。云何證入耶。答非是默而不言。但以
T45n1867_p0511c29║語即如故。不異於法。是以無言。觀行亦爾。反
T45n1867_p0512a01║上可知。故經云。有三十二菩薩。各說二而不
T45n1867_p0512a02║二不二而二。名入不二法門。次至維摩。默答
T45n1867_p0512a03║寂無言說。名真入不二法門。文殊歎曰。善哉
T45n1867_p0512a04║善哉。默然無言。是真入不二法門。解云。維摩
T45n1867_p0512a05║雖默無言。即是說法。何以故。以諸菩薩皆得
T45n1867_p0512a06║解故。何者。言說觀行即是法也。問空有無二
T45n1867_p0512a07║遂令大士無言。性相鎔融致使觀心無措者。
T45n1867_p0512a08║信如其說。今修學者未審。以何方便而證契
T45n1867_p0512a09║耶。答即於此空有法上。消息取之。何者。以空
T45n1867_p0512a10║攝於有。有而非有。有見斯盡。以有攝於空。空
T45n1867_p0512a11║而非空。空執都亡。空有即入全體交徹。一相
T45n1867_p0512a12║無二兩見不生。交徹無礙礙而不礙兩相俱
T45n1867_p0512a13║存。互奪圓融而不廢兩非雙泯。故契圓珠而
T45n1867_p0512a14║自在諸見勿拘。證性海而無罵。蕭然物外超
T45n1867_p0512a15║情離念。逈出擬議頓塞百非。語觀雙絕。故使
T45n1867_p0512a16║妄心氷釋諸見雲披。唯證相應。豈關言說。是
T45n1867_p0512a17║以維摩默答欲表理出言端。天女盛談欲彰
T45n1867_p0512a18║性非言外。性非言外。言即無言。理出言端。不
T45n1867_p0512a19║說即說。不說即說故。絕情慮之思議。言即無
T45n1867_p0512a20║言故。殄解心之圖度。以斯融奪。豈筆說能申。
T45n1867_p0512a21║唯證相應。當自知耳。故經云。如人飲冷水唯
T45n1867_p0512a22║自知也。此意在言外。勿執言思理。理不出言。
T45n1867_p0512a23║莫捐而求理。諦解研竅。復自顯然。委細瑩磨。
T45n1867_p0512a24║故應明耳。但須勤加用力專志勿移。行住坐
T45n1867_p0512a25║臥中無令暫廢。久作不已。白皂自分深可信
T45n1867_p0512a26║矣。故經云。如人渴須水。穿鑿於高原。施功不
T45n1867_p0512a27║已。漸見濕土。知水必近。又經云。譬如人鑽火
T45n1867_p0512a28║未熱而止息。火勢隨止滅。懈怠者亦然。又論
T45n1867_p0512a29║云。如人夢渡河水。因勇猛力而得覺也。若也
T45n1867_p0512b01║用功間斷。纔作還休。求悟終自難期。望解虛
T45n1867_p0512b02║盈歲月。何者。無始習業垢重難穿。雖有覺心。
T45n1867_p0512b03║隨見隨滅。若不剋勤懇切。無以成於行心。隨
T45n1867_p0512b04║日妄以為懷。徒自疲於筋力。夫是行者存意
T45n1867_p0512b05║思之。
T45n1867_p0512b06║  第五華嚴三昧門
T45n1867_p0512b07║但法界緣起惑者難階。若先不濯垢心。無以
T45n1867_p0512b08║登其正覺。故大智論云。如人鼻下有糞臭。沈
T45n1867_p0512b09║麝等香亦為臭也。故維摩經云。無以生滅心
T45n1867_p0512b10║行說實相法故。須先打計執。然後方入圓明。
T45n1867_p0512b11║若有直見色等諸法從緣。即是法界緣起也。
T45n1867_p0512b12║不必更須前方便也。如其不得直入此者。宜
T45n1867_p0512b13║可從始至終一一徵問。致令斷惑盡迷除法
T45n1867_p0512b14║絕言見性生解方為得意耳。問曰。云何見色
T45n1867_p0512b15║等諸法。即得入大緣起法界耶。答曰。以色等
T45n1867_p0512b16║諸事本真實亡詮。即妄心不及也。故經云。言
T45n1867_p0512b17║說別施行。真實離文字。是故見眼耳等事。即
T45n1867_p0512b18║入法界緣起中也。何者。皆是無實體性也。即
T45n1867_p0512b19║由無體幻相方成。以從緣生非自性有故。即
T45n1867_p0512b20║由無性得成幻有。是故性相相渾融全收一
T45n1867_p0512b21║際。所以見法即入大緣起法界中也。問既言
T45n1867_p0512b22║空有無二即入融通者。如何復云見眼耳等
T45n1867_p0512b23║即入法界中耶。答若能見空有如是者。即妄
T45n1867_p0512b24║見心盡方得順理入法界也。何以故。以緣起
T45n1867_p0512b25║法界離見亡情繁興萬像故。問既知如是。以
T45n1867_p0512b26║何方便令得入耶。答方便不同略有三種。一
T45n1867_p0512b27║者徵令見盡。如指事問云何者是眼。如已前
T45n1867_p0512b28║小乘中六種簡之。若入一切諸法但名門中
T45n1867_p0512b29║收。無有一法非名者。復須責其所以知眼等
T45n1867_p0512c01║是名。如是展轉責其所以。令其亡言絕解。二
T45n1867_p0512c02║者示法令思。此復有二門。一剝顛倒心。既盡
T45n1867_p0512c03║如指事。以色香味觸等。奪其妄計。令知倒惑。
T45n1867_p0512c04║所有執取不順於法。即是意識無始妄見熏
T45n1867_p0512c05║習所成。無始急曳續生三界。輪環不絕。若能
T45n1867_p0512c06║覺知此執即是緣起。當處無生。二者示法斷
T45n1867_p0512c07║執。若先不識妄心示法。反成倒惑。若不示法
T45n1867_p0512c08║令見。迷心還著於空。所以先剝妄心。後乃示
T45n1867_p0512c09║法令見。三者顯法離言絕解。就此門中亦為
T45n1867_p0512c10║二。一遮情。二表德。言遮情者。問緣起是有
T45n1867_p0512c11║耶。答不也。即(空故。緣起之法無性即空。問是無耶。答不也。即有故。以緣起之法即由無
T45n1867_p0512c12║始得有故問也)
亦有亦無耶。答不也。空有圓融一無二
T45n1867_p0512c13║故。緣起之法空有一際無二相故也。如金與
T45n1867_p0512c14║莊嚴具思之。問非有非無耶。答不也。不礙兩
T45n1867_p0512c15║存故。以緣起之法空有互奪同時成也。問定
T45n1867_p0512c16║是無耶。答不也。空有互融兩不存故。緣起
T45n1867_p0512c17║之法空奪有盡唯空而非有。有奪空盡唯有
T45n1867_p0512c18║而非空。相奪同時兩相雙泯。二表德者。問緣
T45n1867_p0512c19║起是有耶。答是也。幻有不無故。問是無耶。答
T45n1867_p0512c20║是也。無性即空故也。問亦有亦無耶。答是也。
T45n1867_p0512c21║不礙兩存故。問非有非無耶。答是也。互奪雙
T45n1867_p0512c22║泯故。又以緣起故是有。以緣起故是無。以緣
T45n1867_p0512c23║起故是亦有亦無。以緣起故是非有非無。乃
T45n1867_p0512c24║至一不一。亦一亦不一。非一非不一。多不多。
T45n1867_p0512c25║亦多亦不多。非多非不多。如是是多。是一。亦
T45n1867_p0512c26║是多亦是一。非是一非是多。即不即四句準
T45n1867_p0512c27║之如是。遮表圓融無礙皆由緣起自在故也。
T45n1867_p0512c28║若能如是者。方得見緣起法也。何以故。圓融
T45n1867_p0512c29║一際稱法見故。若不同前後見者。是顛倒見
T45n1867_p0513a01║非正見也。何以故。前後別見不稱法故。問如
T45n1867_p0513a02║是見已。云何方便入法界耶。答言入方便者。
T45n1867_p0513a03║即於緣起法上。消息取之。何者。即此緣起之
T45n1867_p0513a04║法即空無性。由無性故幻有方成。然此法者
T45n1867_p0513a05║即全以無性性為其法也。是故此法即無性
T45n1867_p0513a06║而不礙相存也。若不無性。緣起不成。以自性
T45n1867_p0513a07║不生皆從緣故。既全收性盡。性即無為不可
T45n1867_p0513a08║分別。隨其大小性無不圓。一切亦即全性為
T45n1867_p0513a09║身。是故全彼為此。即性不礙幻相。所以一具
T45n1867_p0513a10║眾多。既彼此全體相收。不礙彼此差別也。是
T45n1867_p0513a11║故彼中有此。此中有彼。故經云。法同法性。入
T45n1867_p0513a12║諸法故。解云。法者即舉緣起幻有法也。同性
T45n1867_p0513a13║者。緣起即空而不礙此相故。全收彼為此。以
T45n1867_p0513a14║彼即空而不礙彼相故。既此彼全收相皆不
T45n1867_p0513a15║壞。是故此中有彼。彼中有此。非但彼此相收。
T45n1867_p0513a16║一切亦復如是。故經云。一中解無量。無量中
T45n1867_p0513a17║解一。展轉生非實。智者無所畏。又云。於一法
T45n1867_p0513a18║中解眾多法。眾多法中解了一法。如是相收
T45n1867_p0513a19║彼此即入。同時頓現無前無後。隨一圓融即
T45n1867_p0513a20║全收彼此也。問法既如是。智復如何。答智順
T45n1867_p0513a21║於法。一際緣成。冥契無簡。頓現不無先後。故
T45n1867_p0513a22║經云。普眼境界清淨身。我今演說人諦聽。解
T45n1867_p0513a23║云。普眼者。即是法智相應頓現多法也。即明
T45n1867_p0513a24║法唯普眼智所知簡非餘智境界也。境界者。
T45n1867_p0513a25║即法。明多法互入猶如帝網天珠重重無盡
T45n1867_p0513a26║之境界也。清淨身者。即明前諸法同時即入
T45n1867_p0513a27║終始難原緣起集成見心無寄也。然帝釋天
T45n1867_p0513a28║珠網者。即號因陀羅網也。然此帝網皆以寶
T45n1867_p0513a29║成。以寶明徹遞相影現涉入重重。於一珠中
T45n1867_p0513b01║同時頓現。隨一即爾。竟無去來也。今且向西
T45n1867_p0513b02║南邊。取一顆珠驗之。即此一珠能頓現一
T45n1867_p0513b03║切珠影。此珠既爾。餘一一亦然。既一一珠
T45n1867_p0513b04║一時頓現一切珠既爾。餘一一亦然。如是重
T45n1867_p0513b05║重無有邊際。有邊即此重重無邊際珠影皆
T45n1867_p0513b06║在一珠中。炳然高現。餘皆不妨此。若於一
T45n1867_p0513b07║珠中坐時。即坐著十方重重一切珠也。何以
T45n1867_p0513b08║故。一珠中有一切珠故。一切珠中有一珠時。
T45n1867_p0513b09║亦即著一切珠也。一切反此。準以思之。既
T45n1867_p0513b10║於一珠中入一切珠。而竟不出此一珠。於一
T45n1867_p0513b11║切珠入一珠。而竟不起此一珠。問既言於一
T45n1867_p0513b12║珠中入一切珠而竟不出此一珠者。云何得
T45n1867_p0513b13║入一切珠耶。答只由不出此珠。是故得入一
T45n1867_p0513b14║切珠。若出此一珠入一切珠者(即不得入一切珠也。何以故。
T45n1867_p0513b15║離此珠內無別珠故。問若離此珠內無一切珠者。此網即但)
。一珠所成。如何言結
T45n1867_p0513b16║多珠成耶。答只由唯獨一珠方始始結多為
T45n1867_p0513b17║網。何以故。由此一珠獨成網故。若去此珠。全
T45n1867_p0513b18║無網故。問若唯獨一珠者。云何言結成網耶。
T45n1867_p0513b19║答結多珠成網者。即唯獨一珠也。何以故。一
T45n1867_p0513b20║是總相具多成故。若無一。一切無故。是故此
T45n1867_p0513b21║網一珠成也。一切入一。準思可知。問雖西南
T45n1867_p0513b22║邊一珠總收十方一切珠盡無餘。方各各有
T45n1867_p0513b23║珠。云何言網唯一珠成耶。答十方一切珠者。
T45n1867_p0513b24║總是西南方一顆珠也。何以故。西南邊一珠
T45n1867_p0513b25║即十方一切珠故。若不信西南邊一珠即是
T45n1867_p0513b26║十方一切珠者。但以墨點。點西南邊一珠者。
T45n1867_p0513b27║一珠著時即十方中皆有墨點。既十方一切
T45n1867_p0513b28║珠上皆有墨點。故知十方一切珠即是一珠
T45n1867_p0513b29║也。言十方一切珠不是西南邊一珠者。豈可
T45n1867_p0513c01║是人一時遍點十方一切珠耶。縱令遍點十
T45n1867_p0513c02║方一切珠者。即是一珠也。此一為始既爾。餘
T45n1867_p0513c03║為初亦然。重重無際點點皆同。杳杳難原。一
T45n1867_p0513c04║成咸畢。如斯妙喻類法思之。法不如然。喻同
T45n1867_p0513c05║非喻。一分相似故以為言。何者。此珠但得影
T45n1867_p0513c06║相攝入。其質各殊。法不如然。全體交徹故。
T45n1867_p0513c07║華嚴經性起品云。為饒益眾生令悉開解故。
T45n1867_p0513c08║以非喻為顯現真實義。如是微密法無量劫
T45n1867_p0513c09║難聞。精進智慧者乃聞如來藏(云云)。經云以
T45n1867_p0513c10║非喻為喻等也。諸有行者準喻思之。
T45n1867_p0513c11║ 盧遮那佛過去行  令佛剎海皆清淨
T45n1867_p0513c12║ 無量無數無邊際  彼一切處自在遍
T45n1867_p0513c13║ 如來法身不思議  無色無相無倫匹
T45n1867_p0513c14║ 示現色相為眾生  十方受化靡不現
T45n1867_p0513c15║ 一切佛剎微塵中  盧遮那現自在力
T45n1867_p0513c16║ 弘誓佛海震音聲  調伏一切眾生類

T45n1867_p0513c17║行人修道簡邪入正止觀法門一卷
T45n1867_p0513c18║        華嚴杜順和上略出記
T45n1867_p0513c19║
T45n1867_p0513c20║
T45n1867_p0513c21║
T45n1867_p0513c22║
T45n1867_p0513c23║   終南山杜順禪師緣起
T45n1867_p0513c24║ 其禪師有一弟子。奉事以經三十餘年。其弟
T45n1867_p0513c25║ 子常思。向五臺禮拜文殊菩薩他日忽然諮
T45n1867_p0513c26║ 量和上。弟子意欲向五臺禮拜。願和上慈悲
T45n1867_p0513c27║ 放某甲去。和上再三苦留不得。其禪師遂放
T45n1867_p0513c28║ 去。汝去早來。吾待汝。遂拜辭和上。經旬月方
T45n1867_p0513c29║ 到五臺。志誠頂禮。忽遇一老人云。汝彼從何
T45n1867_p0514a01║ 處來。弟子答言。從終南山來。汝有何意來。故
T45n1867_p0514a02║ 來禮拜文殊菩薩。老人云。文殊菩薩不在此
T45n1867_p0514a03║ 間。弟子問老人曰。在何處。老人報云。在終
T45n1867_p0514a04║ 南山。杜順禪師是。其弟子驚怪報老人曰。是
T45n1867_p0514a05║ 弟子和上奉事經三十年。老人曰。汝雖奉事。
T45n1867_p0514a06║ 由來不識。汝火急即迴夜頭到即見。若隔宿
T45n1867_p0514a07║ 即不見也。汝便行即得。其人極怪。來經一月
T45n1867_p0514a08║ 方到。今日却迴。若為投宿可到。信此老人語。
T45n1867_p0514a09║ 即迴須臾到西京。其日薄晚甚怪。便且過
T45n1867_p0514a10║ 諸善知識家。皆是不錯逡巡。間鼓聲動。即擬
T45n1867_p0514a11║ 趁南門出。早被閉了。甚悵望不得出城。遂
T45n1867_p0514a12║ 却善知識家。寄宿之上鼓動。即出城急
T45n1867_p0514a13║ 行到山。其和上昨夜早已滅度訖。其人甚怨
T45n1867_p0514a14║ 恨。不得見和上別。極悲哽果。如五臺老人言。
T45n1867_p0514a15║ 方知是文殊菩薩。其禪師述華嚴法界觀十
T45n1867_p0514a16║ 玄止觀義海等章。見行於世。此乃是文殊菩
T45n1867_p0514a17║ 薩化身耳。

【經文資訊】大正藏第 45 冊 No. 1867 華嚴五教止觀
【版本記錄】CBETA 電子佛典 2016.06,完成日期:2016/06/15
【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正藏所編輯
【原始資料】蕭鎮國大德提供,北美某大德提供
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