{"resource_id":13619,"title":"止观门论颂","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"止觀門論頌","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["止觀門論頌一卷","大乘論","止觀門論頌一卷","世親菩薩造唐三藏法師義淨奉詔譯","止觀門論頌","若見女形相　　及以豔嬌姿","愚人不了知　　妄生淫染意","佛說膖脹等　　蠲除淫慾念","能隨世尊教　　得勝果非餘","戒淨有聞思　　策勵常修習","繫念觀諸境　　斯為解脫因","若人有嗔染　　及昏沉睡眠","掉惡作並疑　　此五遮修定","少聞與眾居　　鄙事情欣樂","愛身並受用　　亦能遮定心","心亂有五緣　　情隨眾境散","味著並沉掉　　我慢重名聞","苾芻依聖教　　有過應說除","善取住心緣　　是為最初行","次依寂靜處　　妨難並皆無","然後息邪思　　是苾芻初業","應可住屍林　　著糞掃衣服","常求靜息事　　斷除淫染心","乞食見女人　　應觀為不淨","攝眼除邪意　　正心當取食","多言多事務　　此皆須遠離","惱亂緣來逼　　慧力應須忍","樹下草[卄/積]中　　或居崖窟內","觀時應住此　　寂靜可修心","習定緣境時　　不太高太下","不應極近遠　　於境使相應","善取所緣境　　子細善觀察","閉目住心時　　猶如開眼見","根門皆攝斂　　住念凝內心","緣境現前觀　　念念令相續","於前所取相　　形貌用心觀","膖脹女根邊　　可畏可嫌賤","猶如濁池水　　風吹令動搖","觀諸樹影時　　不善分明住","心垢煩惱水　　亂情風所吹","澄念觀察時　　闇昧不能住","心沈應策舉　　可觀勝妙事","如蛭飲血困　　水澆令使蘇","還應速收斂　　於舊境安心","令意有堪能　　調善皆隨念","若其心掉舉　　應思厭惡事","令心寂靜住　　如鉤斸象頭","遠離於沉掉　　應平等運心","隨情住舍中　　此時無過咎","從此漸得住　　取相影心安","明瞭中道行　　正念燈持照","此時用尋伺　　次第應觀察","定影即便生　　分明現前住","不動搖明淨　　如大丈夫形","此影望前觀　　是為差別相","此相既生已　　欲愛等便除","即是繫心人　　初定方便相","次知嗔恚體　　本由貪染髮","欲愛既已除　　得離於嗔恚","次以勤策念　　遣除昏睡心","既觀差別相　　疑情即便息","次當除惡作　　善行安隱路","寂靜無障礙　　能防於掉舉","應知用粗尋　　觀其所取相","即於心影內　　以伺細推求","見差別心喜　　由此得輕安","次證於樂定　　定支次如是","即是根本定　　善安於念心","猶如欲至村　　及至村中者","既獲根本定　　更復作餘修","得他心宿住　　神通天眼耳","於此有伺時　　心未能靜住","猶如河有浪　　非上地應知","既得初定已　　仍於所緣住","次依二靜慮　　尋伺皆止息","雖得住此位　　尚有喜水漂","入第三定時　　其心便靜住","由其心有樂　　未能令住念","既證四靜慮　　眾過並皆除","退分勝進分　　住分決擇分","靜慮有四種　　修定者初知","若定順煩惱　　此名為退分","後勝為勝分　　自住住應知","由先善分別　　是決擇道因","此定能招彼　　名為決擇分","於無常等相　　作苦等行解","若得此定者　　是暖等道分","於青膖等相　　觀事有多途","如聖教修行　　差別宜應識","死屍風鼓腹　　穴處有膿流","連跨並皆粗　　說名為膖脹","不愛身粗分　　唯貪細滑身","對此染心人　　令修如是觀","若於死屍分　　少有白膿流","餘肉並多青　　說此為青膖","睹色而生愛　　斯名愛色人","對治以青膖　　日親之所說","死屍膿遍出　　是謂膿流相","對彼愛香人　　令觀染心息","死屍腰爛斷　　名為斷壞相","對彼愛全身　　大仙尊為說","屍骸狐貉啖　　鳥啄有殘筋","對治愛肌膚　　為說食殘相","手足諸支骨　　隨處皆分散","對貪支分人　　說骨邪亂相","即於骨亂相　　刀杖斫分離","亦為愛全身　　令觀打亂相","屍骸被刀斫　　或由鉾箭傷","流血遍殘軀　　名為血塗相","淨潔香塗體　　新莊著綵衣","於此起貪人　　用斯為妙藥","於境唯獨愛　　不許外人看","多蟲唼死屍　　令觀除惡念","骸肉皆銷散　　但唯牙骨存","於齒生貪者　　令觀齒骨相","若見新死者　　識去有殘形","樂著眾生貪　　令除嬌態欲","屎尿及洟唾　　合聚共成身","三十二種物　　皮囊喚作人","發毛並爪齒　　肝肚等相因","內扶三百骨　　橫纏九百筋","九孔流不淨　　垢汙穢難陳","審觀真可惡　　智者不應親","既觀他女體　　亦復察己形","於斯貪染因　　理應常繫念","不出三界獄　　鹹由欲染心","是故明智者　　極善思其事","經多地獄苦　　幸會得人身","豈得縱狂心　　不修殊勝行","淫貪有多種　　隨生愛不同","一觀並能除　　謂是白骨觀","色觸形嬌態　　衣纓生染著","何藥能除此　　無過白骨觀","先於足大指　　定心緣作瘡","破壞既膿流　　肉皆隨墮落","即觀指骨形　　由如白鴿色","其瘡既漸大　　膚肉盡皆除","作如是次第　　身肉皆除盡","正念勝解成　　但觀其骨鎖","若有片肉在　　即名為亂意","況復縱心猿　　馳求趣諸境","於多時系想　　自知能善住","次漸及餘人　　總觀為骨鎖","漸寬至海際　　滿中皆白骨","此定既成已　　舍廣復令狹","略時從外舍　　乃至唯身骨","還觀足指端　　是定心次第","或時片片舍　　極至於頂骨","應知最後心　　眉間攝令住","若作此修習　　常生勝梵宮","不落墮三塗　　得生於五淨","人間散心善　　還流生死河","智人修定心　　如救身衣火","即可舍諸緣　　宜居靜林處","勿使無常逼　　虛死散心中","以般若淨心　　終獲可愛果","如不願後有　　於勝道應修","剃髮著袈裟　　宜應修聖道","自餘諠雜事　　鹹為生死因"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"止觀門論頌","section_title":"正文","is_available":true}],"plain_text":"# 止觀門論頌\n止觀門論頌一卷\n大乘論\n止觀門論頌一卷\n世親菩薩造唐三藏法師義淨奉詔譯\n止觀門論頌\n若見女形相　　及以豔嬌姿\n愚人不了知　　妄生淫染意\n佛說膖脹等　　蠲除淫慾念\n能隨世尊教　　得勝果非餘\n戒淨有聞思　　策勵常修習\n繫念觀諸境　　斯為解脫因\n若人有嗔染　　及昏沉睡眠\n掉惡作並疑　　此五遮修定\n少聞與眾居　　鄙事情欣樂\n愛身並受用　　亦能遮定心\n心亂有五緣　　情隨眾境散\n味著並沉掉　　我慢重名聞\n苾芻依聖教　　有過應說除\n善取住心緣　　是為最初行\n次依寂靜處　　妨難並皆無\n然後息邪思　　是苾芻初業\n應可住屍林　　著糞掃衣服\n常求靜息事　　斷除淫染心\n乞食見女人　　應觀為不淨\n攝眼除邪意　　正心當取食\n多言多事務　　此皆須遠離\n惱亂緣來逼　　慧力應須忍\n樹下草[卄/積]中　　或居崖窟內\n觀時應住此　　寂靜可修心\n習定緣境時　　不太高太下\n不應極近遠　　於境使相應\n善取所緣境　　子細善觀察\n閉目住心時　　猶如開眼見\n根門皆攝斂　　住念凝內心\n緣境現前觀　　念念令相續\n於前所取相　　形貌用心觀\n膖脹女根邊　　可畏可嫌賤\n猶如濁池水　　風吹令動搖\n觀諸樹影時　　不善分明住\n心垢煩惱水　　亂情風所吹\n澄念觀察時　　闇昧不能住\n心沈應策舉　　可觀勝妙事\n如蛭飲血困　　水澆令使蘇\n還應速收斂　　於舊境安心\n令意有堪能　　調善皆隨念\n若其心掉舉　　應思厭惡事\n令心寂靜住　　如鉤斸象頭\n遠離於沉掉　　應平等運心\n隨情住舍中　　此時無過咎\n從此漸得住　　取相影心安\n明瞭中道行　　正念燈持照\n此時用尋伺　　次第應觀察\n定影即便生　　分明現前住\n不動搖明淨　　如大丈夫形\n此影望前觀　　是為差別相\n此相既生已　　欲愛等便除\n即是繫心人　　初定方便相\n次知嗔恚體　　本由貪染髮\n欲愛既已除　　得離於嗔恚\n次以勤策念　　遣除昏睡心\n既觀差別相　　疑情即便息\n次當除惡作　　善行安隱路\n寂靜無障礙　　能防於掉舉\n應知用粗尋　　觀其所取相\n即於心影內　　以伺細推求\n見差別心喜　　由此得輕安\n次證於樂定　　定支次如是\n即是根本定　　善安於念心\n猶如欲至村　　及至村中者\n既獲根本定　　更復作餘修\n得他心宿住　　神通天眼耳\n於此有伺時　　心未能靜住\n猶如河有浪　　非上地應知\n既得初定已　　仍於所緣住\n次依二靜慮　　尋伺皆止息\n雖得住此位　　尚有喜水漂\n入第三定時　　其心便靜住\n由其心有樂　　未能令住念\n既證四靜慮　　眾過並皆除\n退分勝進分　　住分決擇分\n靜慮有四種　　修定者初知\n若定順煩惱　　此名為退分\n後勝為勝分　　自住住應知\n由先善分別　　是決擇道因\n此定能招彼　　名為決擇分\n於無常等相　　作苦等行解\n若得此定者　　是暖等道分\n於青膖等相　　觀事有多途\n如聖教修行　　差別宜應識\n死屍風鼓腹　　穴處有膿流\n連跨並皆粗　　說名為膖脹\n不愛身粗分　　唯貪細滑身\n對此染心人　　令修如是觀\n若於死屍分　　少有白膿流\n餘肉並多青　　說此為青膖\n睹色而生愛　　斯名愛色人\n對治以青膖　　日親之所說\n死屍膿遍出　　是謂膿流相\n對彼愛香人　　令觀染心息\n死屍腰爛斷　　名為斷壞相\n對彼愛全身　　大仙尊為說\n屍骸狐貉啖　　鳥啄有殘筋\n對治愛肌膚　　為說食殘相\n手足諸支骨　　隨處皆分散\n對貪支分人　　說骨邪亂相\n即於骨亂相　　刀杖斫分離\n亦為愛全身　　令觀打亂相\n屍骸被刀斫　　或由鉾箭傷\n流血遍殘軀　　名為血塗相\n淨潔香塗體　　新莊著綵衣\n於此起貪人　　用斯為妙藥\n於境唯獨愛　　不許外人看\n多蟲唼死屍　　令觀除惡念\n骸肉皆銷散　　但唯牙骨存\n於齒生貪者　　令觀齒骨相\n若見新死者　　識去有殘形\n樂著眾生貪　　令除嬌態欲\n屎尿及洟唾　　合聚共成身\n三十二種物　　皮囊喚作人\n發毛並爪齒　　肝肚等相因\n內扶三百骨　　橫纏九百筋\n九孔流不淨　　垢汙穢難陳\n審觀真可惡　　智者不應親\n既觀他女體　　亦復察己形\n於斯貪染因　　理應常繫念\n不出三界獄　　鹹由欲染心\n是故明智者　　極善思其事\n經多地獄苦　　幸會得人身\n豈得縱狂心　　不修殊勝行\n淫貪有多種　　隨生愛不同\n一觀並能除　　謂是白骨觀\n色觸形嬌態　　衣纓生染著\n何藥能除此　　無過白骨觀\n先於足大指　　定心緣作瘡\n破壞既膿流　　肉皆隨墮落\n即觀指骨形　　由如白鴿色\n其瘡既漸大　　膚肉盡皆除\n作如是次第　　身肉皆除盡\n正念勝解成　　但觀其骨鎖\n若有片肉在　　即名為亂意\n況復縱心猿　　馳求趣諸境\n於多時系想　　自知能善住\n次漸及餘人　　總觀為骨鎖\n漸寬至海際　　滿中皆白骨\n此定既成已　　舍廣復令狹\n略時從外舍　　乃至唯身骨\n還觀足指端　　是定心次第\n或時片片舍　　極至於頂骨\n應知最後心　　眉間攝令住\n若作此修習　　常生勝梵宮\n不落墮三塗　　得生於五淨\n人間散心善　　還流生死河\n智人修定心　　如救身衣火\n即可舍諸緣　　宜居靜林處\n勿使無常逼　　虛死散心中\n以般若淨心　　終獲可愛果\n如不願後有　　於勝道應修\n剃髮著袈裟　　宜應修聖道\n自餘諠雜事　　鹹為生死因","is_preview":true,"preview_page_limit":10}