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【經文資訊】藏外佛教文獻 第九冊 No. 72《佛性觀修善法》
W09n0072_p0017a01║
W09n0072_p0017a02║  佛性觀修善法
W09n0072_p0017a03║
W09n0072_p0017a04║    整理者 西本照真
W09n0072_p0017a05║
W09n0072_p0017a06║  〔題解〕
W09n0072_p0017a07║  《佛性觀修善法》,一卷,中國佛教典籍。三階教
W09n0072_p0017a08║創始人信行撰。
W09n0072_p0017a09║  本文獻是三階教的重要著作。未為歷代經錄所著錄,
W09n0072_p0017a10║亦未為歷代大藏經所收。關於《佛性觀修善法》的內容與
W09n0072_p0017a11║研究,可參見拙作《〈佛性觀修善法〉的基礎研究》(載
W09n0072_p0017a12║木村清孝博士還曆記念論集《東亞佛教的形成與展開》,
W09n0072_p0017a13║2002年,春秋社)。
W09n0072_p0017a14║  現知在敦煌遺書中保存該文獻寫本兩件,即中國國家
W09n0072_p0017a15║圖書館藏敦煌遺書北敦07879號(制79,縮微膠卷8386
W09n0072_p0017a16║號)與北敦14802號(新1002)。北敦07879號首殘尾
W09n0072_p0017a17║存,尾題作「□□觀修善法」,尾題的前兩字脫落。北敦
W09n0072_p0017a18║14802號從中部起抄寫《佛性觀修善法》這一文獻,存有
W09n0072_p0017a19║首題,但文本尾殘。將兩號相互對照,北敦14802號所存
W09n0072_p0017a20║為該文獻的前部分,而北敦07879號所存為該文獻的後部
W09n0072_p0017a21║分。兩者約有2600字相互重複。由此可以將兩個寫本合併
W09n0072_p0017a22║而復原《佛性觀修善法》的全文。復原後,全文約有一萬
W09n0072_p0017a23║餘字。並可補足北敦07879號尾題所殘兩字,恢復為「佛
W09n0072_p0017a24║性觀修善法」。
W09n0072_p0017a25║  前此,業露華已將北敦14802號整理錄文,發表在
W09n0072_p0017a26║《藏外佛教文獻》第四輯上。所以在此僅將北敦07879號
W09n0072_p0018a01║整理錄文。與北敦14802號重複的部分,參校該號及業錄
W09n0072_p0018a02║文。
W09n0072_p0018a03║  整理本底校本情況如下:
W09n0072_p0018a04║  底本:北8386號;
W09n0072_p0018a05║  甲本:北新1002號。
W09n0072_p0018a06║
W09n0072_p0018a07║
W09n0072_p0018a08║
W09n0072_p0018a09║  〔錄文〕
W09n0072_p0018a10║
W09n0072_p0018a11║(前殘)
W09n0072_p0018a12║末之秋。生無教主之辰,開無決疑之口,是以戒見
W09n0072_p0018a13║俱破,喻如活剝生牛。煩惱是非,其瘡極大,所以
W09n0072_p0018a14║如來拱手,諸佛不治。大聖寂於涅槃,菩薩分形異
W09n0072_p0018a15║類。所以久來流浪,只為不遇佛性。浮囊不慎,羅
W09n0072_p0018a16║剎索求,名相墳河,漂流生死。是以十方諸佛不
W09n0072_p0018a17║救,故知是定死難渡之人。今於釋迦遺法之中,忽
W09n0072_p0018a18║然還活,如囚得命,荷慶佛性。耆婆無始迷狂,賴
W09n0072_p0018a19║值真如妙藥。何期無明大夜,忽遇明燈,三毒林
W09n0072_p0018a20║中,乃生佛子。貪瞋境裏,悉有真如,凡聖人中,
W09n0072_p0018a21║乃有法身之佛。如來藏體,與聖齊功,果得菩提,
W09n0072_p0018a22║無生不備。故大聖稱言:如來藏佛,若悟深而則淺
W09n0072_p0019a01║,佛是眾生。(以因收果。)復不悟淺而則深,眾生是
W09n0072_p0019a02║佛。(以果收因。)斯則冰中見水,誰道此人而言妄
W09n0072_p0019a03║語?(斯則依水求冰,攢火木中,無有人能譏嫌得失。)斯
W09n0072_p0019a04║則貪瞋不起,癡即不生。三毒既無,名為解脫。既
W09n0072_p0019a05║出貪瞋三界,生老病死何足可傾。境無憎愛可貪,
W09n0072_p0019a06║是則名為晏坐。(故《維摩》言:不於三界見身口意,是
W09n0072_p0019a07║名晏坐。)智人斷惡修善,道人己過數陳,息道人不
W09n0072_p0019a08║善。不輕悔罪,約法性而陳愆,生死危亡,觀藏體
W09n0072_p0019a09║而除謝,斯則修善。盡聖凡之際,斷惡理及因果真
W09n0072_p0019a10║如,名超[(聲-耳)-殳]聞之階,行越三乘之位。以體收相,則
W09n0072_p0019a11║是淨土之人,以果收因,是則名為正見佛道。以相
W09n0072_p0019a12║收體,是邊地之人,廢體從緣,故名流轉生死。昔
W09n0072_p0019a13║三世諸佛,因時修善,悉入佛性道場。凡欲陳愆,
W09n0072_p0019a14║則對真如懺謝。[尺/旦]則尊行恭敬,夜則明燃心燈,
W09n0072_p0019a15║悶則行道遣眠,乏則坐觀如來藏佛。諦觀法性則
W09n0072_p0019a16║無始罪業自亡,目視真如則未來生死永息。(懺斯舊
W09n0072_p0019a17║罪,如秋葉辭林,悔過善根,復似春花發樹。)一時一
W09n0072_p0020a01║念,定勝千劫名相修禪,一念一時,過越恒沙文字
W09n0072_p0020a02║持戒。敬生中道,是則得渡因緣,貴聖敬凡,是則
W09n0072_p0020a03║名為淨身口意而修佛事。學大丈夫之調御,咄提婆
W09n0072_p0020a04║之惡心。潛盲觀而獨存,入聖聚而菟伏。非如來
W09n0072_p0020a05║印而不語,非見佛不出頭,非得眼不人師,非識根
W09n0072_p0020a06║而不授藥。次已後,明體學相歸,一倍顛倒。(引此
W09n0072_p0020a07║兩人以為軌則,策勵身心,知相學是邪,體歸是正,用
W09n0072_p0020a08║斯況並深生信怖。)所以昔三藏煞羅漢於說戒之夜,由
W09n0072_p0020a09║不得盲觀入心。牛王目起嫌於蘭若比丘,為不忍
W09n0072_p0020a10║天鼓。善星解行不救,為不秤實而知,有見由譏,
W09n0072_p0020a11║為不依佛慧。(斯等為別解別行,而造集因。分別是非,
W09n0072_p0020a12║自招苦果也。)是以多聞三藏,有漏學之纏,善星解
W09n0072_p0020a13║行超群,返造三塗惡業。未知前人,凡聖得教,就
W09n0072_p0020a14║義應然。我既是生盲之人。理須休彼。一人具八大
W09n0072_p0020a15║之善,傳惡響於三塗,空歎教內文字真如,棄眾生
W09n0072_p0020a16║佛性,此持文字之戒。不是非於人,不了法性真
W09n0072_p0020a17║如,不受人謗毀,故經云教內似得,文外即無,此
W09n0072_p0020a18║之謂也。不輕菩薩勤三業於眾生,三藏之留棲勤學
W09n0072_p0021a01║於經論,教非邪錯,取者有及有過,文義相乖,令
W09n0072_p0021a02║勤學而無益。以體收相,故是有解丈夫,廢體從
W09n0072_p0021a03║緣,故非君子攬矣。所以智人則聖,遇像凡詐智
W09n0072_p0021a04║師,賢求愚弟。(賢求愚弟,則以體收緣,凡詐智師,即
W09n0072_p0021a05║以相收體。)慧廣令智退,所謂善星。解多令心盲,
W09n0072_p0021a06║謂之三藏。故經言:寧[光-兀+((巨-匚)@一)]少聞,多解義味。千金買
W09n0072_p0021a07║藥,不愈微風。賤價之醫,能除滿病。(不輕敬闡提
W09n0072_p0021a08║四眾,故稱賤價之醫。免生死而証涅槃,今號釋迦之佛。
W09n0072_p0021a09║善星親事無上法王,不免三塗,空歸無益。千金之藥,即
W09n0072_p0021a10║喻如來,賤價之醫,喻如四眾也。)牛王精勤求佛,返
W09n0072_p0021a11║受羅剎之身,貧女無求,倒生天上。(牛王著文字修
W09n0072_p0021a12║道,捨體應兩人,雖誦三聚法輪,而不能救。隨遂諸見,
W09n0072_p0021a13║為名相而破眼根。又不認盲,謗於蘭若。縱持法聚,是無
W09n0072_p0021a14║慚愧之人。為此因緣,而為羅剎。故佛言,雖復誦經禪,
W09n0072_p0021a15║口中刀劍出。即牛王是也。貧女者,是破戒持見之人。終
W09n0072_p0021a16║日思愆,常慚常愧,見人過咎,不敢譏論,於己罪辜,身
W09n0072_p0021a17║心惶懼,懷任一子,寄產他方,還國值河,漂流而死。為
W09n0072_p0021a18║怜子故,併命黃津,不以生天,共兒受死。故佛言,無求
W09n0072_p0021a19║倒生天上。是故汝今亦復如是,守護見解,及菩提心,逢
W09n0072_p0021a20║杖逢刀,一所併命。如彼貧如,愛念其兒。兒喻菩提之
W09n0072_p0022a01║心,女喻汝身,事須努力。他方喻於名相,本國即喻真
W09n0072_p0022a02║如。黃河喻彼違緣,併命喻斯受死。)斯等三人,為解多
W09n0072_p0022a03║慧廣,返惑真如。語鬧辭繁,失眾生佛性。終歸悟
W09n0072_p0022a04║理,少解如聞,不藉廣知,軌在用之無失。(不輕體
W09n0072_p0022a05║解,傳美響於十方,三藏文知,傳臭名於今代。)若人起
W09n0072_p0022a06║教,擬策末世凡夫,我若不順不行三業,即同前鬥
W09n0072_p0022a07║諍。(以斯況並,故知無始常行打罵聖人。據昔類今,即是
W09n0072_p0022a08║知不正學之人。)是以生盲之觀,非法忍而常為,應
W09n0072_p0022a09║聖感機,非眼開而須作。法身之觀,以體收相而安
W09n0072_p0022a10║心,菩薩大慈,於愛憎而平等。普親之觀,況別生
W09n0072_p0022a11║養而知恩,不淨無常,去愛慢而除捨。拭塵巾觀,
W09n0072_p0022a12║則不輕而敬四生,慚愧之衣,非成佛而披著。以聖
W09n0072_p0022a13║攝凡悔過,則惡名不到三塗。以體收相而歸依,則
W09n0072_p0022a14║美名流於淨土。舒則聖凡周流萬像,卷則凡聖一味
W09n0072_p0022a15║一如。文有凡聖二名,義無聖凡別體。(以因收果,則
W09n0072_p0022a16║無聖不從凡而來,以果收因,無凡不[光-兀+((巨-匚)@一)]成聖。)時差別
W09n0072_p0022a17║故,因果異名,証有先後差殊,則立聖凡二字。(王
W09n0072_p0022a18║臣佐史,皆是一人。諸佛、菩薩、眾生,終無異體。)所以
W09n0072_p0022a19║身不証者,只為迷故成凡,會理有無解故,所以稱
W09n0072_p0022a20║之為聖。(此由人迷理,擁凡聖則別立二名。理顯人通,
W09n0072_p0022a21║義均則凡聖一揆。)何期一池之水,妄立八字之名,一
W09n0072_p0023a01║味真如,分居十一之位。(此由解心不等,取境不同,
W09n0072_p0023a02║隨見解而牽,生致如斯也。)是以諸佛觀生若己,則謙
W09n0072_p0023a03║下於漏徒,菩薩觀己若生,則恭卑於僕禮,香塗刀
W09n0072_p0023a04║斫,會理無怨。解節身技,達迷能忍。(了眾生無相,
W09n0072_p0023a05║則相是如,悟已無人,則身無我過。)所以捨身屬彼,棄
W09n0072_p0023a06║我所而事之。此性諸佛所師,不可輕也。(故佛言:
W09n0072_p0023a07║一切眾生,皆有佛性淨。是故於彼勿生下劣想,應[光-兀+((巨-匚)@一)]尊
W09n0072_p0023a08║重,彼即我師,如法恭敬。)捻香燃火,禮空裏之如
W09n0072_p0023a09║來。地上真如,信凡心而謗罵。空中無佛,尚盡身
W09n0072_p0023a10║命而歸依,眼見佛性容聖,返生輕害。素紙竹帛,
W09n0072_p0023a11║猶合掌南無,前境真如,全無敬意。因文敬義,義
W09n0072_p0023a12║則是眾生,因義敬文,文則是經卷。因文敬義,因
W09n0072_p0023a13║義敬文,文義相從,豈非是理?將刀斫影,豈可關
W09n0072_p0023a14║身?只是識字讀經,何關罪事?若言文字是道,不
W09n0072_p0023a15║見廣解者不墮三塗,復唱三藏解知,不見無免煞
W09n0072_p0023a16║聖人之罪。斯等不敬眾生佛性,唯學教內文字真
W09n0072_p0023a17║如,復輕聖內之凡,又慢凡中之聖。(眾生佛性,非今
W09n0072_p0023a18║始傳。諸佛應身,昔非不有。三藏講說,豈不見斯?信有
W09n0072_p0024a01║而不行,知有而不作,是以見違情羅漢,類凡夫而煞之。
W09n0072_p0024a02║由不認盲人,乃逢斯事。加復隨名隨相,不體解眾生,恣
W09n0072_p0024a03║縱心神,聖凡俱害也。)謂名文是道,慢得定之人,信
W09n0072_p0024a04║口是非,賤敬眾生之行。故經云:增上慢人。此之
W09n0072_p0024a05║謂也。不專論誦,捨教內文字真如。口歎身恭,敬
W09n0072_p0024a06║眾生佛性,[光-兀+((巨-匚)@一)]根秤理,空悟偈言,臨欲終時,更增
W09n0072_p0024a07║受命。其罪滅已,顯過消除,三毒既亡,六根清
W09n0072_p0024a08║淨。今[光-兀+((巨-匚)@一)]作佛,號曰釋迦。以果收因,即不輕是
W09n0072_p0024a09║也。增上慢眾,千劫阿鼻。歷代經傳,豈虛談也。
W09n0072_p0024a10║先師既爾,弟子應然。步涉師蹤,則如舊跡。(以體
W09n0072_p0024a11║收相,故號不輕,廢體從緣,名為增上。)若愚學即不
W09n0072_p0024a12║及,若慧學即太過。得及不過,謂真學也。是以不
W09n0072_p0024a13║輕煞智慧之賊,存福行而恭懃,歎三性而讚言,
W09n0072_p0024a14║汝[光-兀+((巨-匚)@一)]作佛。誦一十九字,故曰少聞。以體收相,而
W09n0072_p0024a15║妄心是名多解,多聞三藏,經說無知少解。不輕今
W09n0072_p0024a16║稱天人師佛,隨文取義,相執是非,學與根差,反
W09n0072_p0024a17║增生死。故佛言,如返人得兵,劫火遇風災,此之
W09n0072_p0024a18║謂也。是以聖人常住,以無明為宗,六道死生,以
W09n0072_p0025a01║是非為本。大丈夫辭怨親於平等,別生死於自他,
W09n0072_p0025a02║防刃刀息於地唇,斷是非於憎愛。呵五陰,淨六
W09n0072_p0025a03║根,咄瞋癡,離於心腑,遠諸見於無知,積菩提於
W09n0072_p0025a04║無我,謂解脫之丈夫,故曰出纏之大士。又非破漏
W09n0072_p0025a05║之才,故曰全賢之像。上來盲應佛性,敢肆果毅之
W09n0072_p0025a06║錄,所見愚情,寄於尺紙。且自悅心腑,以慰愁
W09n0072_p0025a07║懷,迷悶之時,暫將榮殆。斯喻群盲摸像,言似杵
W09n0072_p0025a08║臼之箕。唱色暉紅,則有雪軻之異。故知此性叵
W09n0072_p0025a09║測,惟大聖稽古得知;法性深邃幽玄,非凡情陳而
W09n0072_p0025a10║窮曉。其言寡碎,不堪悟人,信自愚情,撰之成
W09n0072_p0025a11║韻。請明知解者,願勿哂之。有智賢等,乞不嗤
W09n0072_p0025a12║笑?唯願改定,去偽留真。但某雖是蓬夫,不諱
W09n0072_p0025a13║簸揚之惡。縱生貧賤,志存松竹之心。亦有見賢思
W09n0072_p0025a14║齊之,亦慕智人思愆。
W09n0072_p0025a15║  又明如來藏觀明所行方法。如來藏觀者,於內
W09n0072_p0025a16║有三。一者明所觀境界。二者明能觀之心。三者
W09n0072_p0025a17║明頓入一乘,頓出生死。
W09n0072_p0026a01║  第一所觀境界者,於內有二。一者明緣體義
W09n0072_p0026a02║同。二者明見之方法及不見所由。緣體義者,何故
W09n0072_p0026a03║名緣。緣者有其二種。一者相,二者行。相緣者,
W09n0072_p0026a04║即佛眾生六道相殊,塵沙差別,未論體有,故曰名
W09n0072_p0026a05║緣。所言行者,即如佛,約緣起行,所行緣行,或
W09n0072_p0026a06║六弊一乘,善惡邪正,大小淺深,苦空常樂,如是
W09n0072_p0026a07║諸行及以名相,並約緣生,故曰名緣。體者,即
W09n0072_p0026a08║因、佛性、本覺、真如。能與法界作依持建立,故
W09n0072_p0026a09║言為體。云何名為緣體義即者,即真如佛性體起成
W09n0072_p0026a10║緣,緣即是體,故言為即。出生義同者,諸佛、菩
W09n0072_p0026a11║薩、[(聲-耳)-殳]聞、緣覺、一切聖人,皆悉出於火宅之原,
W09n0072_p0026a12║離於生死之際,故言為出。義同者,三世諸佛,悉
W09n0072_p0026a13║同有塵沙萬行,一一行德,皆盡虛空遍法界,悉從
W09n0072_p0026a14║真如性中流出,不離真如,有斯萬德,故言名同。
W09n0072_p0026a15║同者凡聖不二,即者緣體不殊。但以體章名,故言
W09n0072_p0026a16║同即。
W09n0072_p0026a17║  第二見之方法者,即《涅槃經》說:對非佛
W09n0072_p0026a18║性,說名佛性,非佛性者,即土木瓦磚,離此無情
W09n0072_p0026a19║之物,悉名佛性。又言:眾生者,即是佛性,何以
W09n0072_p0026a20║故,若離眾生,無處可得阿耨多羅三藐三菩提。故
W09n0072_p0026a21║復言:未得成佛以還,悉名佛性。以此來驗,故
W09n0072_p0026a22║知,真如佛性,體起成緣,緣即是體,故言可見。
W09n0072_p0026a23║又如《寶性論》說:依此妙法身,出生於三寶。即
W09n0072_p0027a01║知,三寶眾生,皆從真如性中流出,皆用真如以為
W09n0072_p0027a02║根本。真如佛性即是妙法身。因此真如佛性,約緣
W09n0072_p0027a03║依持,始有此三寶眾生,故道:依此妙法身,出於
W09n0072_p0027a04║三寶。不出生者,是即真如佛性是能生,佛僧眾生
W09n0072_p0027a05║是所生。能生是體,所生是相。因真如佛性能生
W09n0072_p0027a06║體,始有佛僧眾生所生相。既知,真如佛性,約緣
W09n0072_p0027a07║能作三寶眾生,故知,三寶眾生即是佛性。既是佛
W09n0072_p0027a08║性,理然可見。亦如《起信論》文說:依真如,有
W09n0072_p0027a09║生滅覺不覺。真如者即是六道名相。真如既是佛
W09n0072_p0027a10║性。性體之中,合通一切萬法。既合萬法,即能約
W09n0072_p0027a11║緣依持染淨。真如既也依持染淨,染淨即是塵沙差
W09n0072_p0027a12║別,差即六道,六道即是名相。名相即是生滅。既
W09n0072_p0027a13║知依於真如有斯生滅。故知,生滅即是真如。既是
W09n0072_p0027a14║真如,何以故不見。覺不覺者,覺有三種。一者本
W09n0072_p0027a15║覺,二者始覺,三者了覺。言本覺者,即是真如佛
W09n0072_p0027a16║性。自性清淨,本識之中覺性分明,在纏未出,故
W09n0072_p0027a17║言本覺。始覺者,即是行也。覺惡能斷,覺善能
W09n0072_p0027a18║修,斷惡修善,故名為覺。初發心故名始覺。又始
W09n0072_p0027a19║覺者,覺有二種。一覺理,二者覺量。言理者,正
W09n0072_p0027a20║覺真如佛性,於染淨二業力能雙持,妄法所纏體不
W09n0072_p0027a21║缺壞,淨法滋勳亦不增異故體恒如,不缺壞故性常
W09n0072_p0027a22║定。既曉真境,照理不虧,見性常恒,故言覺理。
W09n0072_p0027a23║言覺量者,於內有二。一明覺能成因,即苦空常樂
W09n0072_p0027a24║是。二明覺所成果,即三身果德是。所以因果雙
W09n0072_p0028a01║照,理量俱明,昏闇初開,故言始覺。言了覺者,
W09n0072_p0028a02║即是行因感果,四德俱圓,諸惑皆妄,三祇德滿,
W09n0072_p0028a03║於所行法,曉達無窮,照理明徹,故言了覺。言不
W09n0072_p0028a04║覺者,即是無明翳覆真如,約緣起妄,染諸倒惑,
W09n0072_p0028a05║迷情塵厚,滯隱纏染,睡識未明,故言不覺。不覺
W09n0072_p0028a06║者即是無明。本覺者即名自性住。始覺者即是引
W09n0072_p0028a07║出。了覺者即名至德。自性住即名本性。引出者即
W09n0072_p0028a08║名行性。至德者即名果性。始了二德即名佛僧,體
W09n0072_p0028a09║與無明即是眾生。以此理推,即知,真如佛性約緣
W09n0072_p0028a10║依持善惡二業,善惡二業即名覺不覺。若覺即名
W09n0072_p0028a11║僧,不覺即是眾生。以是義故,故知,佛僧眾生即
W09n0072_p0028a12║是佛性。既是佛性,故云可見。又如《涅槃經》三
W09n0072_p0028a13║十二卷過半後說:五陰者即佛性。故知,色受想行
W09n0072_p0028a14║及諸識等行住轉動所造施為悉名佛性,故言可見。
W09n0072_p0028a15║復言:六識者即是佛性。以此文驗故知,真如佛
W09n0072_p0028a16║性,體起成緣,依持染淨,舉體皆是,故言可見。
W09n0072_p0028a17║又如《勝鬘經》說:識及心法智,不種眾苦涅槃
W09n0072_p0028a18║因。即是廢緣証體,故德道非。唯有如來藏法,即
W09n0072_p0028a19║是性體。種眾苦即是惡陰及惡六識。能厭苦樂求涅
W09n0072_p0028a20║槃即是善陰識等及六度一乘三乘苦空常樂,如是諸
W09n0072_p0028a21║行,俱名厭苦善性。故言:唯有如來藏法,種眾
W09n0072_p0028a22║苦,及能厭苦樂求涅槃。以此理推,故知,真如佛
W09n0072_p0028a23║性,體起成緣,於染淨二業力能雙持,濕潤生長六
W09n0072_p0028a24║道果報凡聖二眾,亦復如是。既知,前境佛僧眾生
W09n0072_p0029a01║盡是佛性,不離真如有斯名相,不離名相別更真
W09n0072_p0029a02║如。即是名相即妄,是真如正相,真如俱因俱果。
W09n0072_p0029a03║所以真如佛性顯現分明,約境對緣,豈容藏隱?由
W09n0072_p0029a04║不隱故,性相常恒,以常恒故,故言可見。如《涅
W09n0072_p0029a05║槃經》說:是人雖信佛法僧寶,不信三寶同一性
W09n0072_p0029a06║相,是名為信不具足。又言:三寶性相常恒。亦同
W09n0072_p0029a07║是例。如《勝鬘經》復道:生死者依如來藏故說生
W09n0072_p0029a08║死,本際不可知。所以得知,離生死外無別真如,
W09n0072_p0029a09║離真如外無別生死,故知生死真如即是一體,既同
W09n0072_p0029a10║一體,理然可見。行者若悟斯理,無妄不真闇識總
W09n0072_p0029a11║融,何邪不正,性智一起,相見摧亡,無始纏迷一
W09n0072_p0029a12║時解散。引文証者如《占察經》下卷內說:初發心
W09n0072_p0029a13║凡夫,學大乘者,作一實諦觀。復道:善根微少,
W09n0072_p0029a14║凡夫恐真如難見,息心不學,地藏菩薩勸進學人稱
W09n0072_p0029a15║名繼念得見法身,即是真如,真如即是一實諦觀。
W09n0072_p0029a16║以此推驗,即知,凡夫得見真如佛性。如《起信
W09n0072_p0029a17║論》文道:凡夫得真如,於後既見十種利益。故
W09n0072_p0029a18║知,凡夫得見真如。又《涅槃》中直心內說:若見
W09n0072_p0029a19║眾生有少善事,即讚歎之。以此文驗,故知,真如
W09n0072_p0029a20║佛性體起成緣,緣還即體,故言可見。不見所由
W09n0072_p0029a21║者,不知真如佛性體起成緣緣即體故,所以不見。
W09n0072_p0029a22║又廢緣談體名為不見,以果對因亦名不見。又言不
W09n0072_p0029a23║見者,唯有成佛果性,金剛後心非佛不了,凡夫位
W09n0072_p0029a24║分理然不見。不見者對體以章名,可見者約緣而立
W09n0072_p0030a01║稱,見與不見俱有道理,不得於間辨相違也。
W09n0072_p0030a02║  第二能觀之心者,亦有二種。一明入觀方法,
W09n0072_p0030a03║二明照性起行寬狹長短。入觀方法者,於內有二。
W09n0072_p0030a04║一明攝念方便。二明善境界了了分明,知入不入
W09n0072_p0030a05║相。攝念方便者,須知,若不攝念,學諸觀行,無
W09n0072_p0030a06║由可成。云何攝念。初始學觀,先須攝諸妄念,令
W09n0072_p0030a07║心停住,故知,妄念本來無實性,實性淨心中本無
W09n0072_p0030a08║虛妄。動情既謝,息妄歸真,緣妄不生,故云攝
W09n0072_p0030a09║念。妄情既滅,唯有真心。復須引此真心,入於真
W09n0072_p0030a10║境,善入境界分明了了,知入不入。觀前境界唯是
W09n0072_p0030a11║真如,引此真心常令入觀,觀智一起,相境摧亡,
W09n0072_p0030a12║真心不返,故言善住。行立坐臥,心境相隨,剎那
W09n0072_p0030a13║生滅,故念不移,所以名相不起,妄相不生,真心
W09n0072_p0030a14║一發,塵境不行,恒定不亂,故言了了分明。一日
W09n0072_p0030a15║一夜分為十,分明時檢驗自心為當在觀為不在觀。
W09n0072_p0030a16║若心在,即自知入,若不在觀,即知不入。如是校
W09n0072_p0030a17║量,即自知已當已不當。若心不在觀隨神妄境,十
W09n0072_p0030a18║分五分一不相應,若逢違順還復貪嫌,以此量之,
W09n0072_p0030a19║明知,觀心不立。心不立故,故言不入。若也不
W09n0072_p0030a20║入,即知,是佛性外浪,行人即自知是佛性,不救
W09n0072_p0030a21║眾生,佛道如是之人雖存,日夜並是偷地,而行雖
W09n0072_p0030a22║受飲食,恒為盜食,行住臥悉是非儀,運手動足皆
W09n0072_p0030a23║名是賊法。若食信施一口飲食,百生萬劫,割切身
W09n0072_p0030a24║實,償其施主。上來雖復文多不同,但以文勢相
W09n0072_p0030a25║連,其不皆明入觀方法。
W09n0072_p0030a26║  第二明照性起行寬狹長短者,於中有二。一者
W09n0072_p0031a01║起心寬狹,二者明引心令深。起心寬狹者,謂行者
W09n0072_p0031a02║等但見前境一箇身真,即見前際微塵數身悉是佛
W09n0072_p0031a03║性。何以故。體無別故。若見一箇身真,即見真如
W09n0072_p0031a04║佛性佛橫遍十方豎通凡聖。以此理推,即知,性行
W09n0072_p0031a05║兩心是寬非狹。二明引心令深者,諸行者等好自思
W09n0072_p0031a06║量形像佛表真身,作見即不敢生輕,況復真如佛
W09n0072_p0031a07║性。塵沙功德,體性滿足,不少一分一毫,云何於
W09n0072_p0031a08║上生輕也。引事比校如其淺深,如似象王。被他箭
W09n0072_p0031a09║射,由故見善,乃至畢竟發心不改,如來藏觀亦復
W09n0072_p0031a10║如是。被打被罵,以死為期,不退者,始名為深。
W09n0072_p0031a11║初時雖復布心入觀,後逢違順,便復起心貪嫌,明
W09n0072_p0031a12║知,觀心不立。又與六相應者是名為深。
W09n0072_p0031a13║  第三頓入一乘,頓出生死者,但見真如佛性境
W09n0072_p0031a14║了了分明,觀智一起,倒識不行,前後通用,不假
W09n0072_p0031a15║翻迴,塵沙萬境理體同一,以同一故,故言一乘。
W09n0072_p0031a16║性智一起,更無後心,迷惑不返,故言頓入。如
W09n0072_p0031a17║《占察經》說:地藏菩薩言,若能作此真觀者,速
W09n0072_p0031a18║疾得入菩薩種性。既入種性,名頓入一乘。初發心
W09n0072_p0031a19║時,便成正覺,即能開解,亦同是例。出生死者,
W09n0072_p0031a20║三慧起心,照達真緣,望情頓謝,諸惡摧亡,倒識
W09n0072_p0031a21║偏心,永息不行,即名頓出生死。如《勝鬘經》
W09n0072_p0031a22║說:捨身命財,盡生死後際等身。但知,真如佛
W09n0072_p0031a23║性,起心照境,身命不惜,所為所作悉是出生死
W09n0072_p0032a01║業。所觀之境唯見真如,能學之心三業俱盡,境真
W09n0072_p0032a02║如故,即名頓入一乘。俱盡故復名頓出生死。上來
W09n0072_p0032a03║所制,未敢指南。若有智者,願知定之。
W09n0072_p0032a04║  又明法身觀。第一法身觀,略有二種。第一就
W09n0072_p0032a05║體以明法身。第二法身觀者約緣以明法身。體法身
W09n0072_p0032a06║者,即是真如佛性體湛然,自性清淨,非緣修作,
W09n0072_p0032a07║在因不少,至果不多,在染不減,處淨不增。本識
W09n0072_p0032a08║淨心從本已來,體無有二,無去無來,非生非滅,
W09n0072_p0032a09║動散常恒不增。本識淨變,圓滿十方,究竟一相,
W09n0072_p0032a10║自性清淨,本來性爾,諸惑容塵,所不能染,塵沙
W09n0072_p0032a11║清淨,自性湛然,性體常恒,非緣情異,恒沙諸
W09n0072_p0032a12║德,自體滿足,故名體法。
W09n0072_p0032a13║  第二約緣辨法身,復有二種。一凡,一聖。一
W09n0072_p0032a14║法身者,即真如佛性約緣住轉,恒沙品類方得成
W09n0072_p0032a15║立,行因報緣無自體依正真如。既法身以體收緣
W09n0072_p0032a16║故,以體起是緣,緣即是體。何名為法身者,體變
W09n0072_p0032a17║是妄。何故佛性是真非妄。佛者是因果俱真,性則
W09n0072_p0032a18║是因果俱談,故名佛性。舉因談果,果非妄,以因
W09n0072_p0032a19║果俱真,故因真,故果真。不見真因,生妄果,以
W09n0072_p0032a20║體攝於緣,凡聖同一,相體外見相緣各殊,本外見
W09n0072_p0032a21║未,體不相,體相即約緣,因果即緣而受稱,就就
W09n0072_p0032a22║事而立名因果,別論出體。如《寶性論》云:一切
W09n0072_p0032a23║眾生界不離諸佛智,以彼淨無垢性體不二故,依一
W09n0072_p0032a24║切諸佛平等性法身,知一切眾生皆有如來藏。以此
W09n0072_p0033a01║文驗,故知法界眾生即是法身佛。何以故,因果雖
W09n0072_p0033a02║殊,體無別故。真如佛性既是法身,能成體用。用
W09n0072_p0033a03║起成緣,所行緣相,生滅不生滅,覺了諸行等,悉
W09n0072_p0033a04║是法身所成用。以體收緣,莫問名之與相,解與行
W09n0072_p0033a05║等法界參羅俱名一法,諸行者等,若悟此理,見一
W09n0072_p0033a06║真如身,即見法身橫遍十方豎通三世,但見現在身
W09n0072_p0033a07║真,即見前際微塵數劫一一劫中微塵數身悉是法
W09n0072_p0033a08║身,雖可約緣流轉不住,法身之體離生滅故,但見
W09n0072_p0033a09║現在身真即見後際佛地,以還悉是法體。所以故,
W09n0072_p0033a10║自性法身,約業持業,流轉不住,倒於後際,所以
W09n0072_p0033a11║得知。《六根聚經》第二卷說明,真如佛性法身為
W09n0072_p0033a12║煩惱薰染隨緣起妄。經文道:但從無始世來,與無
W09n0072_p0033a13║明心俱,癡闇因緣,薰習力故,現妄境界,以依妄
W09n0072_p0033a14║境界薰習緣故,起於妄想,應心計我,我所造集諸
W09n0072_p0033a15║業,受生死苦,說彼法身名為眾生,若是眾生中法
W09n0072_p0033a16║身,薰習而有力者,煩惱漸薄能厭世間,求涅槃
W09n0072_p0033a17║道,信歸一實,修六波羅蜜等一切菩提分法,名為
W09n0072_p0033a18║菩薩,乃至修行,一切滿足,究竟得離無明睡者,
W09n0072_p0033a19║轉名為佛。當知,如是眾生菩薩佛等,但依世間假
W09n0072_p0033a20║名言說,故有差殊,而法身之體畢竟平等,無有異
W09n0072_p0033a21║相。如此文驗,故知,前際塵沙品類悉是法身。
W09n0072_p0033a22║  報身者,一一身上,行因感果,故名報身。又
W09n0072_p0033a23║法報兩身同異義者,同則緣體不二,異則各有差
W09n0072_p0033a24║殊,不異者報身即是法身。何以故。體起成緣,緣
W09n0072_p0034a01║即是體,本來無別,未有體外無明別即。《起信
W09n0072_p0034a02║論》云:始覺之義還同本覺。故知,報即法,法即
W09n0072_p0034a03║報。報者即本識淨心約緣依持染淨等業,故知,性
W09n0072_p0034a04║非獨立。本緣成報,即《起信論》云:以有本覺,
W09n0072_p0034a05║說名始覺。亦如《勝鬘經》說,以有如來藏故,說
W09n0072_p0034a06║生死,本際不可知。亦同是例。以有自性法身,乃
W09n0072_p0034a07║至成三身,亦同一種。以此來驗,故知外無別緣。
W09n0072_p0034a08║體即緣,法外無別報。法即報,報即法,非一以成
W09n0072_p0034a09║法,即非二以成二。報即法,非一故,緣體恒不
W09n0072_p0034a10║同。非二故,法無兩別不同,得立法報名。不異
W09n0072_p0034a11║故,復得成一義。
W09n0072_p0034a12║  第二就體以明報應。報應法身者,過去諸佛行
W09n0072_p0034a13║因剋果名之為報,體寂然名之為法,對生就用名之
W09n0072_p0034a14║為應。即此應身名為報身。何以故。體無別故。即
W09n0072_p0034a15║知,應身即報身故。故知,諸佛為度眾生,於一念
W09n0072_p0034a16║中分身百億,橫遍法界,豎通凡聖,作一切身盡。
W09n0072_p0034a17║何以故得知。如《寶雲經》說:如來九種無窮無盡
W09n0072_p0034a18║功德,一一功德皆道盡虛空遍法界。故知,法身遍
W09n0072_p0034a19║周法界。二如《涅槃經》說:諸佛度眾生,隨類化
W09n0072_p0034a20║之,眾生之類有形無形,天地虛空,悉皆充滿。明
W09n0072_p0034a21║知,諸佛法身遍滿虛空盡眾生界,一佛既爾,一切
W09n0072_p0034a22║同名異名皆亦如是。經文道:佛身者即法身是也。
W09n0072_p0034a23║故知,諸佛法身無量無邊,不可窮盡。報身者,佛
W09n0072_p0034a24║於過去三大阿僧祇行法界因,今還感得法界果。訓
W09n0072_p0034a25║先所求,故名為報。諸行者等,好自思量,從無始
W09n0072_p0034a26║已來,恒在一切諸佛境界,不覺不知。心不知故,
W09n0072_p0035a01║於爾許諸佛法身所,於佛身上佛心中佛眼裏,具造
W09n0072_p0035a02║一切十惡五逆誹謗毀呰呵責打罵剝皮割肉飲血噉
W09n0072_p0035a03║髓,一一惡法悉皆具造由如虛空大地等,至於今日
W09n0072_p0035a04║未曾一悟。次論生死。沒煩惱河,如斯惡業熾然,
W09n0072_p0035a05║更造不休不息,思尋是已,切痛悲傷,更造諸惡,
W09n0072_p0035a06║不可具說。諸行者等,好須作意,此[光-兀+((巨-匚)@一)]來世甚[光-兀+((巨-匚)@一)]可
W09n0072_p0035a07║畏。自今以去,既得悟斯真境,斯等諸惡即須頓
W09n0072_p0035a08║息,三慧照裏,稱境修行,累劫三祇,於斯頓廢身
W09n0072_p0035a09║口意業,與死為期,不証菩提,終無退轉。希同雪
W09n0072_p0035a10║山之士誓願,等彼論勤修過四句,始是報佛慈恩。
W09n0072_p0035a11║  又明法身同異義。若將果望體談,應報俱名
W09n0072_p0035a12║法。若將短因就長因,法應俱名報。若以長因就短
W09n0072_p0035a13║因,法報俱名應。同則三身體。何以故。體無別
W09n0072_p0035a14║故。異則各有差殊。何以故。對生就用,因果不同
W09n0072_p0035a15║故。體一故。應報法中,生各別故。因果緣中,出
W09n0072_p0035a16║因緣出果故。法界得成應成不二故。法身義復立,
W09n0072_p0035a17║同者就體以章名。異者對座而受稱,故名為異。
W09n0072_p0035a18║  又明三種法身同異義。性法身就體明。緣法身
W09n0072_p0035a19║約報論。果法身出緣說。明體故因果非約緣法報即
W09n0072_p0035a20║論果故出凡識體一故調然別法報即同而異體真非始
W09n0072_p0035a21║了法報果非因因果體全別是故名為異同者體真即緣
W09n0072_p0035a22║果。何以故。即《起信論》文云道:以有本覺,覺
W09n0072_p0035a23║圓時轉名為佛,緣報即是二德。何以故,還彼論文
W09n0072_p0035a24║道:始覺之義,還同本覺及了覺。故果法即體。何
W09n0072_p0036a01║以故。即《寶性論》文說:真如性體,遍通三處,
W09n0072_p0036a02║乃至究竟,三時不變。亦同是例緣行融之有異果,
W09n0072_p0036a03║體則因果雙持,稱理而談,則原來不異,故名為
W09n0072_p0036a04║同。亦如《六根聚經》說平等法身義。經文道:真
W09n0072_p0036a05║如佛性,自性清淨,約體不少,入緣不多。不少故
W09n0072_p0036a06║眾生體不異。法身體故,故說眾生即法身。不多
W09n0072_p0036a07║故,果異,體不異,於同體故,故說法身即眾生。
W09n0072_p0036a08║復道:如是眾生菩提佛等,但依世間假名言說故有
W09n0072_p0036a09║差殊,而法身之體畢竟平等。以此文驗,故知,佛
W09n0072_p0036a10║僧眾生體相因果俱同一體故因法身。諸佛法身遍三
W09n0072_p0036a11║界,如聖眼滿虛空,恒在佛心佛眼裏眾生造罪幾千
W09n0072_p0036a12║里。
W09n0072_p0036a13║  又明心寂觀其體寂者,即真如佛性自性清淨,
W09n0072_p0036a14║體無塵穢,本來虛寂。雖居惑,不以惑能惑。雖處
W09n0072_p0036a15║淨緣,不假淨而能淨。所以真如佛性,體性如如,
W09n0072_p0036a16║自性寂然,常恒不變。雖復至於三處,其體湛然。
W09n0072_p0036a17║在凡聖四六之中,性無增減。在淨則名離垢。處穢
W09n0072_p0036a18║則名性淨。性淨故,染非能染。離垢處穢則名性
W09n0072_p0036a19║淨。性淨故,染非染。離垢故,穢非無。非無能
W09n0072_p0036a20║穢。染非染故,性常恒穢。非穢故,體恒淨。體恒
W09n0072_p0036a21║淨故,知在眾生不少,至諸佛不多。但以體收六趣
W09n0072_p0036a22║四生,即恒不變,故理無塵。以塵無故,故言體
W09n0072_p0036a23║寂。所以知之,不染浪緣,性體之中,空無妄業,
W09n0072_p0036a24║性非染業,故曰無塵,舉理妄緣,故云體寂。其心
W09n0072_p0037a01║寂者,則內興三慧,外達真緣,照理除迷,真興妄
W09n0072_p0037a02║謝,觀智一起,妄相摧亡,倒識不行,故言心寂。
W09n0072_p0037a03║體寂者,即是其可。心寂者,即是其能。由體寂
W09n0072_p0037a04║故,則外有真緣。由心寂故,則內興正智。外淨故
W09n0072_p0037a05║塵境摧亡,內靜故妄心謝滅。妄心謝故,故言心
W09n0072_p0037a06║寂。塵境滅故,故言體寂。體寂者,無屬惠也。心
W09n0072_p0037a07║寂者,即無屬定也。
W09n0072_p0037a08║
W09n0072_p0037a09║佛性觀修善法一卷
W09n0072_p0037a10║
W09n0072_p0037a11║〔錄文完〕
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