INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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T2213_.58.0049a01: 則五字明者。今所言心之一字ナリ。即本有六
T2213_.58.0049a03: 無作ノ威儀作業因行證入是也。是則六大法
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知ヌ六大法
T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點ノ振舞從縁而顯レ。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: 至マテ阿鼻苦生平等ニ具足
無有差別。是名
T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 無シ別物唯是一切衆生行住坐臥ノ威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不行四
T2213_.58.0049a15: 點之功徳。不ヤ住欲觸愛慢之三摩地ニ。然則
T2213_.58.0049a16: 諸佛與異生同等ニ振舞四點功徳ヲ。平等ニ住ス
T2213_.58.0049a17: 欲觸愛慢ニ。故知一切衆生自本以來三世常
T2213_.58.0049a18: 恒ニ住佛行佛所作ニ。振舞因行證入之四
T2213_.58.0049a19: 點ヲ。衆生不覺知之妄ニ起自他彼此之分
T2213_.58.0049a20: 別。成就種種不實業。流轉ス五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入ヲ三平等句之奧源住ス三世
T2213_.58.0049a22: 常恒之法樂ニ。迷與悟。苦與樂。唯有リ知ト與ニ
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專ラ在リ此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次
T2213_.58.0049a26: 上五點之義也。皆ト者指行證入也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指
T2213_.58.0049a28: 四點之能住也。其心ト者本有淨菩提心己體
T2213_.58.0049a29: 即成所住也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心
T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何モ雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅ニ故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存梵語。應云
T2213_.58.0049b15: 言住。悉他ヲハ言心也。其一一字義不遑具述。
T2213_.58.0049b17: 妙印鈔卷第三
T2213_.58.0049b20:
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24:妙印鈔卷第四
T2213_.58.0049b25: 沙門阿寂記
T2213_.58.0049b27: 四從入眞下。明三密要行中。自四。一總明
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
T2213_.58.0049c01: 初中。略有三事者。夫眞言行者修行之方軌
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名
T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經テ七處有言語。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意
T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三
T2213_.58.0049c21: 密ノ天月浮フ影ヲ於行者ノ心水ニ。故如來三密遍
T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦
T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平
T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離
T2213_.58.0049c25: 諸相而爲
萬法所依。譬如如意珠出生スルカ
T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ。遍滿
T2213_.58.0049c28: 遍滿無二無別故ニ。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不經劫數。故云乃
T2213_.58.0050a01: 至能於此乃至諸對治行也。乃至者。一刹
T2213_.58.0050a02: 那一念一時一日一月一歳乃至十年二十年
T2213_.58.0050a03: 三十年乃至一生終リ。於此中成就カ故云乃
T2213_.58.0050a04: 至能於此生ト。故ニ論ニハ云フ父母所生身速證大
T2213_.58.0050a05: 覺位ト。滿足地波羅蜜者十地滿足義也。不
T2213_.58.0050a06: 復經歴劫數者。非如彼他縁乘等經歴三無
T2213_.58.0050a07: 數大劫。故云爾也。諸對治行者。以六度治
T2213_.58.0050a08: 六弊。以苦空無常無我治四顛倒。乃至爲
T2213_.58.0050a09: 治八萬四千塵勞説八萬四千波羅蜜。如
T2213_.58.0050a10: 是諸顯教ハ修對治ノ行ヲ然後成佛ス。今宗ハ不
T2213_.58.0050a11: 如是。故云不復經歴劫數備修諸對治行
T2213_.58.0050a13: 四從故大下。明引經論證中。又分爲二。一
T2213_.58.0050a14: 引大品。二明引智度
T2213_.58.0050a15: 初中。故者結前生後之言也。大品云者。彼經
T2213_.58.0050a16: 往生品云。舍利弗。有菩薩摩訶薩。初發意
T2213_.58.0050a17: 時行六波羅蜜。上菩薩位。得阿毘跋地。舍
T2213_.58.0050a18: 利弗。有菩薩。初發意時。便得阿耨多羅三
T2213_.58.0050a19: 藐三菩提轉法輪。與無量阿僧祇衆生。作シ益
T2213_.58.0050a20: 厚已入無餘涅槃。是佛般涅槃後。餘法若住
T2213_.58.0050a21: 一劫。若減一劫。舍利弗。有菩薩摩訶薩初
T2213_.58.0050a22: 發意時。與般若波羅蜜相應。與無數百千萬
T2213_.58.0050a24: 如是義故云フ大品云或乃至轉法論ト也。又
T2213_.58.0050a26: 二從龍樹以下。引智度中。龍樹以爲等者。大
T2213_.58.0050a27: 論三十八ニ釋此中ノ第一菩薩ヲ云。利根心堅
T2213_.58.0050a28: 未發心ノ前キ。久來ヨリ集諸無量福徳智慧ヲ。是人
T2213_.58.0050a29: 遇佛聞是大乘法。發阿耨多羅三藐三菩提
T2213_.58.0050b01: 心。即時行六波羅蜜。入菩薩位。得阿鞞跋
T2213_.58.0050b02: 致。所以者何。先集無量福徳。利根心堅。從
T2213_.58.0050b03: 佛聞法故。譬如遠行。或有乘羊而去。或有
T2213_.58.0050b04: 乘馬而去。或有乘神通去者。乘羊者久久
T2213_.58.0050b05: 乃到。乘馬者差速。乘神通者發意頃便到如
T2213_.58.0050b06: 是。不得言發意間云何得到。神通相爾。不
T2213_.58.0050b07: 應生疑。菩薩亦如是。發阿耨多羅三藐三菩
T2213_.58.0050b09: 私問曰。今論ノ意ロ以羊馬通三喩合スト本經三
T2213_.58.0050b10: 種ノ初發意菩薩ニ可云耶 答不爾。就三種初
T2213_.58.0050b11: 發意ノ中ノ第一ノ菩薩ニ。釋スル羊馬通三種不同
T2213_.58.0050b12: 也
T2213_.58.0050b13: 問曰。既擧テ本經三種初發意菩薩。而出セリ三
T2213_.58.0050b14: 種譬。故知ヌ是可合本經三種初發意菩薩。
T2213_.58.0050b15: 有カ何意云不爾耶 答曰。今論ニ擧ハ羊馬
T2213_.58.0050b16: 神之譬是非喩ニハ本經三種初發意ノ菩薩ニ。彼
T2213_.58.0050b17: 本經ノ三種ノ中ノ第一ノ菩薩速疾ニ上テ菩薩位
T2213_.58.0050b18: 得不退轉。爲ノ欲釋顯サント此義故。爲ニ作ンカ利
T2213_.58.0050b19: 鈍相對之釋ヲ。論家經文ノ外就第一初發意菩
T2213_.58.0050b20: 薩。釋出玉フ罪多福少。福多罪少。但行清淨
T2213_.58.0050b21: 福徳ノ三種菩薩ヲ也。以此三種ノ菩薩合羊
T2213_.58.0050b22: 馬通ノ三喩也。所謂第一ノ罪多福少菩薩ハ喩
T2213_.58.0050b23: 羊乘。故ニ論ニ云。有菩薩。初發意初ニハ雖心好
T2213_.58.0050b24: 後雜フ諸惡ヲ。時時生念。我求佛道。以諸功
T2213_.58.0050b25: 徳迴向阿耨多羅三藐三菩提。是人久久無
T2213_.58.0050b26: 量阿僧祇劫ニ。或至或不至。先世福徳因縁
T2213_.58.0050b28: 福多罪少菩薩ヲハ喩馬乘。故ニ論ニ云。有人前
T2213_.58.0050b29: 世ニ少有福徳。利根發心。漸漸行六波羅蜜。
T2213_.58.0050c01: 若三若十。若百阿僧祇劫ニ得阿耨多羅三藐
T2213_.58.0050c03: 清淨福徳菩薩ヲハ喩神通乘也。故論ニ云。第三
T2213_.58.0050c04: 乘神通者如上ニ説。是三種發心。一者罪多
T2213_.58.0050c06: 淨福徳。清淨有二種。一者初發心時。即得
T2213_.58.0050c07: 菩薩道。二者少住供養十方諸佛。通達菩
T2213_.58.0050c09: 經三種ノ中ノ第一ノ初發意ノ時行六波羅蜜上
T2213_.58.0050c10: 菩薩位得不退轉菩薩ニ。亦分別罪多福少。
T2213_.58.0050c11: 福多罪少。但行清淨ノ三種菩薩。而以此三種
T2213_.58.0050c12: 菩薩ヲ合羊馬通三喩ニ也
T2213_.58.0050c13: 問曰。若然者。論家不釋本經第二第三菩
T2213_.58.0050c14: 薩歟。如何 答。釋之也 問曰。云何釋耶
T2213_.58.0050c15: 答曰。同論三十八卷ニ釋本經第二菩薩云。次
T2213_.58.0050c16: 後菩薩ハ大厭世間。世世ヨリ已來常好眞實惡
T2213_.58.0050c17: 於欺誑ヲ。是菩薩利根堅心ニ。久集無量福徳
T2213_.58.0050c18: 智慧。初發意時。便得テ阿耨多羅三藐三菩提。
T2213_.58.0050c19: 即轉法輪度無量衆生入無餘涅槃法住
T2213_.58.0050c21: 經第三菩薩云。次後菩薩亦利根心堅。久集
T2213_.58.0050c22: 福徳。發心ニ即與般若波羅蜜相應 得六神
T2213_.58.0050c23: 通。與無量阿僧祇衆生。共觀十方清淨世
T2213_.58.0050c25: 第三菩薩也。故知ヌ羊馬通三喩ハ正ク就テ本經
T2213_.58.0050c26: 第一菩薩。分別福少福多清淨三種。以此
T2213_.58.0050c27: 三種合羊馬通三喩也。若欲廣知。披論見
T2213_.58.0050c29: 問曰。若然者。何故疏家本經三種菩薩共ニ不
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非當用故不引之
T2213_.58.0051a02: 也
T2213_.58.0051a03: 問曰。第三菩薩ハ既ニ初發心時與般若波羅
T2213_.58.0051a04: 蜜相應ス。是豈不ン相似眞言行者ノ初發心ノ時
T2213_.58.0051a05: 與六大法界ノ大菩提心相應スルニ耶 若所望
T2213_.58.0051a06: 不定ナリ。故不引之。彼菩薩雖利根。不如第一
T2213_.58.0051a07: 第二菩薩。故取勝不擧劣也
T2213_.58.0051a08: 問曰。若然者疏家ノ意ロ以神通乘之喩合スル何
T2213_.58.0051a09: 菩薩耶 答曰。合本經第一第二菩薩也｣
T2213_.58.0051a10: 問曰。若然者。本論合第一菩薩。何怱相違
T2213_.58.0051a11: 於本論文耶 答曰。本論文ハ雖喩第一菩薩。
T2213_.58.0051a12: 隨義轉用合スルニ第一第二菩薩。有何不可耶。
T2213_.58.0051a13: 所以然者。劣ナル第一菩薩既ニ合ス神通乘。勝タル
T2213_.58.0051a14: 第二菩薩。豈不喩神通乘耶。故疏家存此
T2213_.58.0051a15: 意。隨義轉用合第一第二兩種菩薩也
T2213_.58.0051a16: 問曰。若然者。疏家意以羊馬通三喩。合何
T2213_.58.0051a17: 等菩薩耶 答曰。喩頓漸超三種之人也
T2213_.58.0051a18: 問曰。若然者云何喩耶 答曰。以羊乘馬乘。
T2213_.58.0051a19: 喩經テ無數大劫修スル對治行菩薩ニ。然ルヲ此
T2213_.58.0051a20: 中ニ有退有不退。以有退合羊乘。以不退合
T2213_.58.0051a21: 馬乘也。次以神通乘喩超頓二種菩薩。所謂
T2213_.58.0051a22: 疏所引大品所説兩種菩薩也。此中初發心
T2213_.58.0051a23: 時即上菩薩位得不退轉者。是超機也。次初
T2213_.58.0051a24: 發心時即得無上菩提便轉法輪者。是頓機
T2213_.58.0051a25: 也
T2213_.58.0051a26: 問曰。以羊馬通如次可喩漸超頓。何故以
T2213_.58.0051a27: 羊馬二喩合漸機。以神通一喩合超頓二機
T2213_.58.0051a28: 耶 答云。本論釋馬乘喩云。有人前世少有
T2213_.58.0051a29: 福徳。利根發心。漸漸行六波羅蜜。若三若
T2213_.58.0051b01: 十若百阿僧祇劫得阿耨菩提。知乘馬者必
T2213_.58.0051b03: 也。然今所言超機者。全ク非ス經歴劫數次第
T2213_.58.0051b04: 昇進之人。雖不及頓機。必於一生之間超
T2213_.58.0051b05: 登初地乃至十地等也。故以馬乘猶ヲ喩ヘ漸
T2213_.58.0051b06: 機。不合超機也
T2213_.58.0051b07: 問曰。若然者何ヲ名頓機。何ヲ名超機漸機耶
T2213_.58.0051b08: 答曰。頓機者。若得阿闍梨教授時。即安
T2213_.58.0051b09: 住如實淨菩提心。直證毘盧遮那位。名爲
T2213_.58.0051b10: 頓機。論ニ所ノ言上根上智之人不超于座三摩
T2213_.58.0051b11: 地現前スル是也。次超機者。就此有種種不
T2213_.58.0051b12: 同。或有從異生羝羊超越第二第三住心
T2213_.58.0051b13: 至第四住心之者。或有從第一住心乃至
T2213_.58.0051b14: 超越第八第九住心至祕密莊嚴之者。或
T2213_.58.0051b15: 有從第二住心超越八種住心至初發淨
T2213_.58.0051b16: 菩提心之者。自餘七種住心超越亦如是。或
T2213_.58.0051b17: 有從初發淨菩提心超越二地三地乃至十
T2213_.58.0051b18: 地至第十一地之者。二地以上超越。準之
T2213_.58.0051b19: 可知。或有超一位二位乃至十地之者。如
T2213_.58.0051b20: 是有大超。有小超。或有大之超。或又於一
T2213_.58.0051b21: 位中有始中終故。有從始生超中心至
T2213_.58.0051b22: 終心之者。如此無量無邊。其相不可勝計
T2213_.58.0051b23: 也。是等名爲超機也。次漸機者。或異生羝
T2213_.58.0051b24: 羊ヲ爲初。乃至第四第五住心等ヲ爲初。不ヲ
T2213_.58.0051b25: 亂次第昇進之道ヲ。名爲漸機也。如是三種
T2213_.58.0051b26: 機中。以超頓二機爲教元意。所謂神通乘
T2213_.58.0051b27: 也。復次神通乘譬頓機。以馬乘譬超機。以
T2213_.58.0051b28: 羊乘譬漸機。是又一意也。則此經深旨者。
T2213_.58.0051b29: 更無別事。唯以直入直滿。初心即極。發心
T2213_.58.0051c01: 即到之旨ヲ爲深旨故。經ニ云如實知自心。
T2213_.58.0051c02: 疏ニ云住此乘者初發心時即成正覺不動生
T2213_.58.0051c03: 死而至涅槃。又云一切衆生色心實相。從本
T2213_.58.0051c04: 際已來。常是毘盧遮那平等智身。非是得
T2213_.58.0051c05: 菩提時強空諸法使成法界也。又云如是加
T2213_.58.0051c06: 持受用身即是毘盧遮那遍一切身。遍一切
T2213_.58.0051c07: 身者即是行者平等智身。是故住此乘者。以
T2213_.58.0051c08: 不行而行。以不到而到。而名爲平等句。一
T2213_.58.0051c09: 切衆生皆入其中。而實無能入者無所入處。
T2213_.58.0051c11: 旨ヲ。或説キ兩部不二之旨。或説兩部不二而
T2213_.58.0051c12: 二之旨。如是等雖有衆多教門。不出發心
T2213_.58.0051c13: 即到直入直滿之旨。是名曰神通乘教。故云
T2213_.58.0051c14: 則此經深旨也
T2213_.58.0051c15: 問曰。若爾者。頓漸超三機ノ事ハ有カ何文證立
T2213_.58.0051c16: 此義耶 答曰。疏第六云。又入此深玄色者。
T2213_.58.0051c17: 即是如來自證中胎藏。而諸衆生有漸入者。
T2213_.58.0051c18: 有超昇者。有頓入者。然其所趣畢竟同歸。故
T2213_.58.0051c20: 大文第二從經云下。明序分中。自分爲二。
T2213_.58.0051c22: 初明通序中。又分爲六。初明引經總牒。二
T2213_.58.0051c23: 明五字義。三明辨通序有無。四明教主。五
T2213_.58.0051c25: 可見
T2213_.58.0051c26: 二從經初五下。明五字義中。又分爲六。初
T2213_.58.0051c27: 明如是義。二明我義。三明聞義。四明一義。五
T2213_.58.0051c29: 初明如是義者。是則同諸經例擧信成就
T2213_.58.0052a01: 也。就此人師解釋甚雖多。且擧テ金薩龍猛
T2213_.58.0052a02: 之解釋。以爲指南。所謂理趣釋云。如是者所
T2213_.58.0052a03: 謂結集之時所指是經也。我聞者蓋表親從
T2213_.58.0052a05: 略而爲釋也。大論第一釋如是我聞一時義
T2213_.58.0052a06: 中云。問曰。諸佛經何故初稱如是語。答曰。
T2213_.58.0052a07: 佛法大海信爲能入智爲能度。如是者即是
T2213_.58.0052a09: 教以爲佛法。故知從釋迦如來成正覺以
T2213_.58.0052a10: 來。始從花嚴終至涅槃所説八萬四千説
T2213_.58.0052a11: 教。皆悉以信力爲能入道。是故五根中以信
T2213_.58.0052a12: 根爲最初。五力中以信力置前首也。故智度
T2213_.58.0052a13: 云。若心有信清淨。是人能入佛法。若無信
T2213_.58.0052a15: 密教ハ殊以信心爲能入故。地位ヲ名テ爲信解
T2213_.58.0052a16: 地。機根ヲ名曰信力堅固者。明知顯密諸教
T2213_.58.0052a17: 非ハ信力堅固ノ者無到清涼池。爰以諸經初ニ
T2213_.58.0052a18: 必先擧信成就也。所謂智度云。如是者即是
T2213_.58.0052a19: 信也。不信者言是事不如是。信者言是事
T2213_.58.0052a20: 如是。譬如牛皮未柔不可屈折。無信人亦如
T2213_.58.0052a22: 隨時即運用シ。不墮斷常等邪見。屈申任テ意
T2213_.58.0052a23: 最モ自在ナリ。卷舒叶テ思住中道。譬如百練純
T2213_.58.0052a24: 金表裏自在。猶如有手人任意取カ寶玉。不
T2213_.58.0052a25: 信人不爾。不信法不信人。一切不能信受其
T2213_.58.0052a26: 言。譬如礦石甚難治。猶似無手人不能取寶
T2213_.58.0052a27: 玉。故智度云。經中説信爲手。如人有手入
T2213_.58.0052a28: 寶山中自在能取。若無手不能有所取。有信
T2213_.58.0052a29: 人亦如是。入佛法無漏根力覺道禪定寶山
T2213_.58.0052b01: 中。自在所取。若無信空無所得。佛自念言。若
T2213_.58.0052b02: 人有信。是人能入我大法海中。能得沙門
T2213_.58.0052b03: 果。不空剃頭染衣。若無信。是人不能入我
T2213_.58.0052b04: 法海中。如枯樹不生花實。不得沙門果。雖
T2213_.58.0052b05: 剃頭染衣讀種種經能難能答。於佛法中空
T2213_.58.0052b07: 無裹金玉ヲ。雖望摩梨山ニ。復無手莫シ荷栴
T2213_.58.0052b08: 檀。無信人亦如是。適雖入三密修行人崐崙
T2213_.58.0052b09: 山。無信力堅固之手故。不能取無盡寶藏之
T2213_.58.0052b10: 金玉。希雖望六大四曼之摩梨山ニ。無信根
T2213_.58.0052b11: 成就之手故。不能荷功徳薫修之栴檀。故知
T2213_.58.0052b12: 不信者爲人中之牛。爲栴檀中之伊蘭。爲金
T2213_.58.0052b13: 玉中之瓦礫。爲醍醐中之臭物。所以然者。佛
T2213_.58.0052b14: 法甚深故。非信力堅固者。敢無進入也。即
T2213_.58.0052b15: 如法花云。我法妙難思。諸増上慢者。破法
T2213_.58.0052b17: 難解。一心三觀之祕説難入。故五千上慢ハ
T2213_.58.0052b18: 不信懈怠ニ起座而去。世尊識機根未熟ヲ。
T2213_.58.0052b19: 作玉フ而不制止之説ヲ。身子ハ見テ枝葉已去レルヲ
T2213_.58.0052b20: 致ス純有貞實之唱ヲ。十界皆成之法花。猶捨
T2213_.58.0052b21: 不信之者。何況隔歴不融之諸教。豈攝無信
T2213_.58.0052b22: 之族乎。又大論云。復次佛法深遠。更有佛ノ
T2213_.58.0052b23: 乃能知シメス。人有信。雖未作佛。以信力故能入
T2213_.58.0052b24: 佛法。如梵天王請佛初轉法輪。以偈請曰
T2213_.58.0052b25: 閻浮提先世ヨリ 多諸不淨法
T2213_.58.0052b26: 願開甘露門 説諸清淨道
T2213_.58.0052b27: 佛以偈言
T2213_.58.0052b28: 我法甚難得 能斷トモ諸結使
T2213_.58.0052b29: 三有愛著心 是人不能解
T2213_.58.0052c01: 天王白佛。大徳世界中。智有上中下。善軟
T2213_.58.0052c02: 直心ノ者易可得度。是人若不聞法者。退墮
T2213_.58.0052c03: 諸惡難中。譬如水中蓮華有生有トモ熟。有テ水
T2213_.58.0052c04: 中未出者ハ。若不ハ得日光則不開。佛亦如
T2213_.58.0052c05: 是。佛以大慈悲憐愍衆生。故爲説法。佛念玉フニ
T2213_.58.0052c06: 過去未來現在三世諸佛法。皆度衆生爲説
T2213_.58.0052c07: 法。我亦應爾。如是思惟竟。受梵天王等請
T2213_.58.0052c08: 説玉フ法。以偈答曰
T2213_.58.0052c09: 我今開甘露味門 若有信者得歡喜
T2213_.58.0052c10: 於諸人中説妙法 非惱他故而爲説
T2213_.58.0052c11: 佛此偈中。不説布施人得歡喜。亦不説多聞
T2213_.58.0052c12: 持戒忍辱精進禪定智慧人得歡喜。獨説信
T2213_.58.0052c13: 人。佛意如是。法ハ第一甚深微妙。無量無數
T2213_.58.0052c14: 不可思議。不動不猗不著無所得法。非一切
T2213_.58.0052c15: 智人則不能解。是故佛法中信力能初入。非
T2213_.58.0052c16: 布施持戒等能初入佛法。如偈言
T2213_.58.0052c17: 世間人心動 猗著福愛果
T2213_.58.0052c18: 而不好福田 求有不求滅
T2213_.58.0052c19: 先聞邪見法 心著而深入
T2213_.58.0052c21: 已上文ノ意ハ。終ニ以六度等一切功徳萬行ヲ。而
T2213_.58.0052c22: 不言入ト佛法甚深大海。唯偏以堅固信力。
T2213_.58.0052c23: 能入無上大法王之海中。譬如以布嚢渡大
T2213_.58.0052c24: 海。非信者誰能渡耶。入佛法深海亦如是。
T2213_.58.0052c25: 非信力之布嚢者。何能得入。故法花經云
T2213_.58.0052c26: 甚深微妙法 難見難可了
T2213_.58.0052c27: 除諸菩薩衆 信力堅固者
T2213_.58.0052c28: 如是諸人等 其力所不堪
T2213_.58.0052c29: 又云
T2213_.58.0053a01: 又告舍利弗 無漏難思議
T2213_.58.0053a02: 甚深微妙法 我今已具得
T2213_.58.0053a03: 唯我知是相 十方佛亦然
T2213_.58.0053a04: 舍利弗當知 諸佛語無異
T2213_.58.0053a06: 又云
T2213_.58.0053a07: 法王無上尊 唯説願勿">慮
T2213_.58.0053a08: 是會無量衆 有能敬信者ノ
T2213_.58.0053a09: 又云
T2213_.58.0053a10: 止止不須説 我法妙難思
T2213_.58.0053a11: 諸増上慢者 聞必不敬信
T2213_.58.0053a14: 嫌テ不信之人。未簡ハ慳貪破戒等ヲ。明知大小
T2213_.58.0053a15: 權實諸佛法中。以不信之人爲大怨敵也。所
T2213_.58.0053a16: 以然者。不信知識明師之教故。不信佛不
T2213_.58.0053a17: 信法不信僧。既不信三寶境故。不信善惡
T2213_.58.0053a18: 因果。不信善惡因果故。放逸無慚而恣作
T2213_.58.0053a19: 諸惡。恣作諸惡故墮三惡道中。當受無量重
T2213_.58.0053a20: 苦無有出期。故大論云。提婆達多弟子倶迦
T2213_.58.0053a21: 離等。無信法故墮惡道中。又法華經云。破
T2213_.58.0053a23: 問曰。有何因縁故得不信果報耶 答曰。依
T2213_.58.0053a24: 放逸無慚之罪業故得此惡報也。故法華經
T2213_.58.0053a25: 云。舍利弗。當知鈍根小智人。著相憍慢者。
T2213_.58.0053a28: 問曰。何爲信心堅固相耶 答。敬受法之師
T2213_.58.0053a29: 如佛世尊。重傳持之法如甘露味。即其相
T2213_.58.0053b01: 也。故智度云。專視聽法如渇飮。一心入於
T2213_.58.0053b02: 語義中。踊躍聞法心悲喜。如是之人應爲説
T2213_.58.0053b04: 云。如是義在佛法初。現世利後世利涅槃
T2213_.58.0053b05: 利。謂利根大信爲大力。復次一切諸外道出
T2213_.58.0053b06: 家心念。我法微妙第一清淨。如是人自嘆
T2213_.58.0053b07: 所行法毀呰他人法。是故現世鬪諍相打。後
T2213_.58.0053b08: 世墮地獄。受種種無量苦。如偈説。自法愛
T2213_.58.0053b09: 染故。毀呰他人法。雖持戒行人不脱地獄
T2213_.58.0053b11: 法。是時善法應棄捨。何況不善法。以是故
T2213_.58.0053b12: 佛法初稱如是。佛意如是。我弟子無愛法無
T2213_.58.0053b13: 染法無朋黨。但求離苦解脱。不戲論諸法
T2213_.58.0053b15: 諍戲論二法分別故。不著善法不著惡法。不
T2213_.58.0053b16: 著有不著無。離自他彼此差別。一切無著
T2213_.58.0053b17: 也。故無讃自法而毀他法。是即如來世尊ノ如
T2213_.58.0053b18: 是ノ義也。今引智論等明如是義畢。今經
T2213_.58.0053b19: 如是義亦如此。非信根清淨上根上智人。不
T2213_.58.0053b20: 能信六大瑜伽之妙境三密相應之本源。不
T2213_.58.0053b21: 信故不解。不信不解。何昇初法明道位耶。故
T2213_.58.0053b23: 二明我義中。我者金薩自稱流布之語也
T2213_.58.0053b24: 問曰。顯密諸教皆悉離我離我所。如何金剛
T2213_.58.0053b25: 薩埵稱我耶 答。佛法中離テ我我所雖無
T2213_.58.0053b26: 相。而有無相法界之眞我。是即大我之自稱
T2213_.58.0053b27: 也。非彼外道凡夫之小我也。即智度云。問
T2213_.58.0053b28: 曰。若佛法中言一切法空無有我。云何佛經
T2213_.58.0053b29: 初言如是我聞。答曰。佛弟子等雖知無我。隨
T2213_.58.0053c01: 俗法説我。非實我也。譬如以金錢買銅錢人
T2213_.58.0053c02: 無笑者。何以故賣買法應爾故。言我者亦
T2213_.58.0053c03: 如是。於無我法中而説我。隨世俗故不應
T2213_.58.0053c04: 難。如天問經中偈説
T2213_.58.0053c05: 阿羅漢比丘 諸漏已永盡
T2213_.58.0053c06: 於最後邊身 能言吾我不
T2213_.58.0053c07: 佛答曰
T2213_.58.0053c08: 阿羅漢比丘 諸漏已永盡
T2213_.58.0053c10: 復次於語有三種。所謂邪語慢語名字語也。
T2213_.58.0053c11: 凡夫人有三種。佛弟子有二種語。佛唯有
T2213_.58.0053c12: 一種語也。故智度云。世界語言有三根本。
T2213_.58.0053c13: 一者邪。二者慢。三者名字。二種不淨ナリ。一
T2213_.58.0053c14: 切凡夫三種語アリ邪慢名字ナリ。見道學人二種
T2213_.58.0053c15: 語アリ。慢名字語ナリ。諸漏盡人用一種語名字ナリ。
T2213_.58.0053c16: 内心雖不違實法。而隨世界人共傳是語。故
T2213_.58.0053c18: 判三種語也。然佛并無學雖無二種言語。隨
T2213_.58.0053c19: 順世界故有名字語。今亦如是。雖離吾我
T2213_.58.0053c20: 而有無相法界名字。故稱我無咎。是則
T2213_.58.0053c21: 字字義也。於此字具阿字義。謂最初點是
T2213_.58.0053c22: 也。又音有阿音。是即自性天然之理本有淨
T2213_.58.0053c23: 菩提之體也。所謂字名不可得也。以不
T2213_.58.0053c24: 可得故即入本不生際也。又名者三種世間
T2213_.58.0053c25: 諸法一一名字是也。然此一一名字各各假
T2213_.58.0053c26: 名入阿字本不生義ナリ。故假名即實體。實
T2213_.58.0053c27: 體者即一切衆生色心實相ナリ。色心實相者六
T2213_.58.0053c28: 大法界是也。故離此名字全無別實體也。故
T2213_.58.0053c29: 知諸佛菩薩離我我所。而有無相大我之名
T2213_.58.0054a01: 字也。又我者。梵云怛摩ト此云我。怛ハ如如
T2213_.58.0054a02: 義。摩大空義也。言ハ東金ハ如南寶。南寶ハ如
T2213_.58.0054a03: 東金。西蓮ハ如北羯。北羯如西蓮。如是如
T2213_.58.0054a04: 如同一體ナルヲ爲毘盧遮那大空ノ體ト。故經ニハ金
T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
T2213_.58.0054a07: 界大我也。所謂法界通領ノ大摩醯首羅自在
T2213_.58.0054a08: 王也。大師言ク。摩字門一切諸法吾我不可
T2213_.58.0054a09: 得故。是故名實義。所謂我有二種。一人我
T2213_.58.0054a10: 二法我。人謂四種法身。法謂一切諸法。從
T2213_.58.0054a11: 一法界一眞如一菩提。乃至八萬四千不可
T2213_.58.0054a12: 説不可説微塵數法是。四種法身雖其數無
T2213_.58.0054a13: 量。而體則一相一味無此無彼。既無彼此寧
T2213_.58.0054a14: 有吾我。是則遮情實義。此處則金剛已還四
T2213_.58.0054a15: 種行人等。希兮夷兮。如聾如盲。絶之又絶
T2213_.58.0054a16: 遠之又遠。四句不及六通亦挫。是名絶言
T2213_.58.0054a18: 一切外道凡夫。雖計我我所。而未證實義。
T2213_.58.0054a19: 唯有大日如來。於無相中而得大我之體。如
T2213_.58.0054a20: 心王如來於無相中而得大我故。心數諸尊
T2213_.58.0054a21: 於無相中而證大我之體。與心王毘盧遮那
T2213_.58.0054a22: 無二無別。是則表徳實義。故今金剛薩埵於
T2213_.58.0054a23: 無相法界中而得大我故。稱曰我耳
T2213_.58.0054a24: 三明聞義中。聞者從テ上智聽聞故云聞。復
T2213_.58.0054a25: 次多ク因縁和合カ故有聞也。智度曰。云何
T2213_.58.0054a26: 聞ク用耳根聞ヤ用耳識聞ヤ用意識聞ヤ耶。若
T2213_.58.0054a27: 耳根ヲモテ聞ハ。耳根無覺知故不應聞。若耳識
T2213_.58.0054a28: 聞ハ耳識亦不能聞。何以故先五識識五塵。然
T2213_.58.0054a29: 後意識識。意識不能識現在五塵。唯識過去
T2213_.58.0054b01: 未來五塵。若意識能識現在五塵者。盲聾人
T2213_.58.0054b02: 亦應識聲色。何以故意識不破故。答曰。非
T2213_.58.0054b03: 耳根能聞聲。亦非耳識亦非意識。是聞聲事
T2213_.58.0054b04: 從多因縁和合得聞聲生。不得言一法能
T2213_.58.0054b05: 聞聲。何以故耳根無覺故不應聞聲。識無
T2213_.58.0054b06: 色無對無處故亦不應聞聲。聲無覺亦無根
T2213_.58.0054b07: 故不能知聲。爾時耳根不破。聲在可聞處欲
T2213_.58.0054b08: 聞。憶是事情塵意和合故耳識生。隨耳識即
T2213_.58.0054b09: 生意識。能分別種種因縁得聞聲。以是故不
T2213_.58.0054b10: 應作是難。雖聞聲。佛法中亦無有一法能作
T2213_.58.0054b11: 能見能知。如偈説
T2213_.58.0054b12: 有業亦有果 無作業果者
T2213_.58.0054b13: 此第一甚深 是法佛所説
T2213_.58.0054b14: 雖空亦不斷 相續亦不常
T2213_.58.0054b15: 罪福亦不失
T2213_.58.0054b17: 聞聲。耳識獨不聞聲。意識獨不聞聲。根塵識
T2213_.58.0054b18: 和合故得聞聲。然無相法界中無有聲塵。無
T2213_.58.0054b19: 有聲塵故無有能聞。故能所分絶。雖能所分
T2213_.58.0054b20: 絶。而能所不失。故離斷常一異。無聞而聞
T2213_.58.0054b21: 也
T2213_.58.0054b22: 四明一義者。所言一者。是則非待百千萬億
T2213_.58.0054b23: 乃至無量之一。即三世常恒超越三時之一
T2213_.58.0054b24: 也。實雖非一二三等。爲順世俗諦故。且云
T2213_.58.0054b25: 一也。故論云。問曰。佛法中數等法實無。衆
T2213_.58.0054b26: 入界所不攝故。何以言一時。答曰。隨世俗
T2213_.58.0054b27: 故有一時。如畫泥木等作天像。念天故禮拜
T2213_.58.0054b28: 無咎。説一時亦如是。雖實無一時隨俗説一
T2213_.58.0054b29: 時無咎。問曰。不應無一時。佛自説言。一人
T2213_.58.0054c01: 出世間多人得樂。是者何人。佛世尊也。亦
T2213_.58.0054c02: 如偈説
T2213_.58.0054c03: 我行無師保 志一無等侶
T2213_.58.0054c04: 積一行得佛 自然通聖道
T2213_.58.0054c06: 五明時義者。所謂時者。就梵語有二種別。所
T2213_.58.0054c07: 謂迦羅與三摩耶也。迦羅ハ是外道凡夫等所
T2213_.58.0054c08: 用。三世定判時也。三摩耶ハ是諸世尊等所
T2213_.58.0054c09: 用。三世假名時也。然今所言時者。非迦羅
T2213_.58.0054c10: 之時。即是三昧耶之時也。所以然者。超越
T2213_.58.0054c11: 三時常恒三世之一時故也。夫以本源内證
T2213_.58.0054c12: 之説法。離諸時分而不動不變也。何論時分
T2213_.58.0054c13: 耶。故智度云。問曰。天竺説時名有二種。一
T2213_.58.0054c14: 名迦羅。二名三摩耶。何以不言迦羅而言三
T2213_.58.0054c15: 摩耶。答曰。若言迦羅倶亦有疑。問曰。輕易
T2213_.58.0054c16: 説故應言迦羅。迦羅二字三摩耶三字。重語
T2213_.58.0054c17: 難故。答曰。除邪見故。説三摩耶不言迦羅
T2213_.58.0054c19: 爲因。如時經中偈説
T2213_.58.0054c20: 時來衆生熟 時至則催促
T2213_.58.0054c21: 時能覺悟人 是故時爲因
T2213_.58.0054c22: 世界如車輪 時變如輪轉
T2213_.58.0054c23: 人亦如車輪 或上而或下
T2213_.58.0054c24: 更有人言。雖天地好醜一切物非時所作。然
T2213_.58.0054c25: 時是不變因。是實有時法。細故不可見不可
T2213_.58.0054c26: 知。以花菓等故可知有時。往年今年久近
T2213_.58.0054c27: 遲疾。見此相。雖不見時可知有時。何以故見
T2213_.58.0054c28: 果知有因故。以是故有時法。時法不壞故
T2213_.58.0054c29: 常。答曰。如ハ泥丸是現在時。塵土ハ是過去
T2213_.58.0055a01: 時。瓶ハ是未來時。時相常故。過去時不作
T2213_.58.0055a02: 未來時ヲ。如キ經書ノ法。時ハ是一物。以是故過
T2213_.58.0055a03: 去ノ時不作未來時。亦不作現在時。雖過
T2213_.58.0055a04: 去ナリト。過去ノ時ノ中ニ亦無未來時。以是故無未
T2213_.58.0055a05: 來時。現在時亦如是。問曰。汝受ル過去塵
T2213_.58.0055a06: 土ヲ時。若有ハ過去時。必應有未來時。以是
T2213_.58.0055a07: 故實有ルヘシ時法。答曰。汝不ヤ聞我先ニ説未來ノ
T2213_.58.0055a08: 時瓶。過去ノ時ハ塵土。未來ノ時ハ不作過去時。
T2213_.58.0055a09: 未來時相ノ中。是レ未來ノ時ナラハ。云何名ン過去ノ時。
T2213_.58.0055a10: 以是故過去ノ時亦無ナリ。問曰。何以故無時。
T2213_.58.0055a11: 必應有時。現在ハ有現在相。過去ハ有過去
T2213_.58.0055a12: 相。未來ハ有ルヲヤ未來相答曰。若爾一切三世ノ
T2213_.58.0055a13: 時ニ有ラハ自相。應盡ク是現在時。無過去未來
T2213_.58.0055a14: 時。若有未來不名未來。應名已來ト。以是
T2213_.58.0055a15: 故是語ハ不盡。問曰。過去ノ時未來ノ時。非トイハハ現
T2213_.58.0055a16: 在相行ニ。過去ノ時ハ過去ノ相行ナリ。未來ノ時ハ未來ノ
T2213_.58.0055a17: 相行ナリ。以是故各各法相ニ有リ時。答曰。若過
T2213_.58.0055a18: 去過去ナラハ。則破過去相ヲ。若過去不ハ過去則
T2213_.58.0055a19: 無過去ノ相。未來時亦如是。以是故時法不
T2213_.58.0055a20: 實ナリ。云何能ク生センヤ天地好醜及花菓等ノ諸物ヲ。
T2213_.58.0055a21: 如是等種種ニ除邪見故。不説迦羅ノ時説ク
T2213_.58.0055a22: 三摩耶。見テ陰界入ノ生滅ヲ。假ニ名爲時。無シ別ノ
T2213_.58.0055a23: 時。所謂方時離合一異長短等亦如是。凡人ハ
T2213_.58.0055a24: 心著。謂ク是レ實ニ有法ナリト。以是故除捨世界名
T2213_.58.0055a25: 字語言ノ法ヲ。問曰。若無時云何聽時食ヲ遮スル
T2213_.58.0055a26: 非時食。是戒ナランヤ。答曰。我先ニ已ニ説ク。世界名
T2213_.58.0055a27: 字法ハ有トモ時非スト實法。汝不應難。亦是毘
T2213_.58.0055a28: 尼ノ中ノ結戒ノ法。是世界中實ナリ。非第一實法ノ
T2213_.58.0055a29: 相ニ。吾我法相實ニ不可得故。亦爲衆人嗔呵
T2213_.58.0055b01: 故。亦欲護テ佛法ヲ使ント久ク存定ルカ弟子禮法
T2213_.58.0055b02: 故。諸三界世界結ス諸戒ヲ。是中不應求有
T2213_.58.0055b03: 何名字等何者ト相應シ何者ト不相應ナリ。何者ハ是
T2213_.58.0055b04: 法如是相ナリ。何者ハ是法不ト如是相。是以故
T2213_.58.0055b05: 是事不應難。問曰。非時食時藥時衣。何以
T2213_.58.0055b06: 不言三摩耶而説訶羅。答曰。此毘尼ノ中ノ
T2213_.58.0055b07: 説ナリ。白衣不得聞。外道何ニ由カ得聞而生セン邪
T2213_.58.0055b08: 見。餘是ハ通聞ク。故説三摩耶。三摩耶者假
T2213_.58.0055b09: 名ナリ。令其不生邪見。又佛法中多ハ説三摩
T2213_.58.0055b10: 耶少ハ説柯羅。少ノ故不應難。略説如是我
T2213_.58.0055b12: 一皆詮要故具ニ引之。此中有人ト者指時外
T2213_.58.0055b13: 道ノ伴類ヲ。是即先擧外道之見爲シ問難之端。
T2213_.58.0055b14: 以佛法之意爲正答之言ト也
T2213_.58.0055b16: 者應云六字別義。何故云五字耶 答五
T2213_.58.0055b17: 字者如是兩言ヲ合爲一句故云爾也 已上
T2213_.58.0055b18: 依智度第一。略釋五字別義竟
T2213_.58.0055b19: 六總明五字義者。從此已下依同論第二。總
T2213_.58.0055b20: 釋如是我聞義。故論第二云。如是我聞今當
T2213_.58.0055b21: 總説。問曰。若諸佛一切智人自然無師。不
T2213_.58.0055b22: 隨他教不受他法。不用他道不從他聞而説
T2213_.58.0055b23: 法。何以言如是我聞。答曰。如汝所言。佛法
T2213_.58.0055b24: 非但佛口説。是一切世間眞實善語。微妙好
T2213_.58.0055b25: 語皆出佛法。如佛毘尼中説。何者是佛法。
T2213_.58.0055b26: 佛法有五種人説。一者佛自口説。二者佛弟
T2213_.58.0055b27: 子説。三者仙人説。四者諸天説。五者化人
T2213_.58.0055b29: 説一偈等。仙人説者如阿私仙等。佛弟子説
T2213_.58.0055b30: 者。如目連須菩提等。諸天説者如梵釋四王
T2213_.58.0055c01: 等各説其誓願旨趣等。如是等四種説。相應
T2213_.58.0055c02: 佛意故。佛印可故。名爲佛經。若無印可不名
T2213_.58.0055c03: 爲佛説也。即如智度引釋提桓因得道經云
T2213_.58.0055c04: 諸世善語 皆出佛法 善説無失
T2213_.58.0055c05: 無過佛語 餘處雖有 善無過語
T2213_.58.0055c06: 一切皆是 佛法之餘 諸外道中
T2213_.58.0055c07: 設有好語 如虫食木 偶得成字
T2213_.58.0055c08: 初中下法 自共相破 如鐵出金
T2213_.58.0055c09: 誰當信者 如伊蘭中 牛頭梅檀
T2213_.58.0055c10: 如苦種中 甘善美菓 設能信此
T2213_.58.0055c11: 是人則信 外經書中 自出好語
T2213_.58.0055c12: 諸好語寶 皆從佛出 如栴檀香
T2213_.58.0055c13: 出摩梨山 除摩梨山 無出栴檀
T2213_.58.0055c15: 此文ノ意ハ謂。一切世間諸善言好語皆悉自佛
T2213_.58.0055c16: 法中出。諸外道等無此義故。取譬於伊鐵苦
T2213_.58.0055c17: 種等也
T2213_.58.0055c18: 問曰。如是我聞者。爲佛之聽許。爲當經家
T2213_.58.0055c19: 之語。云何 答佛聽許。非經家之語也
T2213_.58.0055c20: 問曰。有何等誠證。作如是説耶 答曰。依
T2213_.58.0055c21: 大論等立此義也
T2213_.58.0055c22: 問曰。若爾出在何文耶 答曰。論第二云。如
T2213_.58.0055c23: 是我聞。是阿難等佛大弟子輩説。入佛法相
T2213_.58.0055c24: 故名爲佛法。如佛般涅槃時。於倶夷那竭國
T2213_.58.0055c25: 薩羅雙樹間。北首臥將入涅槃。爾時阿難親
T2213_.58.0055c26: 屬愛未除未離欲故。心沒憂海不能自出。爾
T2213_.58.0055c27: 時長老阿泥盧豆語阿難。汝守佛法藏人。不
T2213_.58.0055c28: 應如凡人自沒憂悔。一切有爲法是無常相。
T2213_.58.0055c29: 汝莫愁憂。又佛手付汝法。汝今愁悶失セハ所
T2213_.58.0055c30: 犯ノ事ナリ。汝當問佛。佛涅槃後我當云何行
T2213_.58.0056a01: 道。誰當作師。惡口事匿云何共住。佛經初
T2213_.58.0056a02: 首作何等語。如是種種未來事應問佛。阿難
T2213_.58.0056a03: 聞是事。悶心少醒得念道力助。於佛未後臥
T2213_.58.0056a04: 床邊。以此事問。佛告阿難。若今現前。若我
T2213_.58.0056a05: 過去後。自依止ジテ法ノ依止ニ。不レ餘ニ依止。云
T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘
T2213_.58.0056a07: 觀ジテ内身。常ニ念ジテ一心智慧勤修精進除世間
T2213_.58.0056a08: 貪愛。外身觀亦如是。受心法念處亦復如
T2213_.58.0056a09: 是。是名比丘自依止法依止不餘依止。從今
T2213_.58.0056a10: 日解脱戒經即是大師。如解脱戒經説。身
T2213_.58.0056a11: 業口業應如是行。車匿比丘我涅槃後。如梵
T2213_.58.0056a12: 法治。若心濡復者。應教刪陀迦旃延經ヲ。即
T2213_.58.0056a13: 可得道。我三阿僧祇劫所集法寶藏。是ノ藏ノ
T2213_.58.0056a14: 初ニハ應作是説。如是我聞一時佛在某方某國
T2213_.58.0056a15: 土某處林中ト。何以故過去諸佛經初皆稱是
T2213_.58.0056a16: 語。未來諸佛經初亦稱是語。現在諸佛未後
T2213_.58.0056a17: 般涅槃時。亦教稱是語。今我般涅槃後。經
T2213_.58.0056a18: 初亦應稱如是我聞一時。是故當知是佛所
T2213_.58.0056a19: 教。非佛自言如是我聞。佛一切智人自然無
T2213_.58.0056a20: 師。故不應言我聞。若佛自説如是我聞有所
T2213_.58.0056a21: 不知者。可有此難。阿難問佛。佛教是語。
T2213_.58.0056a23: 謂ク。欲佛入滅之時。阿難沈別離苦海。能
T2213_.58.0056a24: 不覺悟先後故。阿泥盧豆勸テ阿難未來種
T2213_.58.0056a25: 種事令奉問如來。所謂云何行セン道。誰ヲ當
T2213_.58.0056a26: 作ン師ト。惡口ノ車匿ヲハ云何共住セン。佛經ノ初ニハ
T2213_.58.0056a28: 應行道。以波羅提木叉應爲師。惡口車
T2213_.58.0056a29: 匿ヲハ。以默擯應對治。諸經初ノ語ニハ應稱如是
T2213_.58.0056b01: 我聞等ヲ令答阿難也。又論云。復次欲令
T2213_.58.0056b02: 佛法久住世間故。長老摩訶迦葉等諸阿羅
T2213_.58.0056b03: 漢。佛初何處説法説何等法。阿難答。如是
T2213_.58.0056b04: 我聞。一時佛在波羅奈國仙人鹿林中。爲五
T2213_.58.0056b05: 比丘説是苦聖諦。我本不從他聞。法中正憶
T2213_.58.0056b06: 念得眼智明覺。是經是中應廣説。如集法經
T2213_.58.0056b07: 中説。佛入涅槃時。地六種動。諸河反流。疾
T2213_.58.0056b09: 處處星流。師子惡獸哮吼喚呼。諸天世人皆
T2213_.58.0056b11: 疾哉。世間眼滅。當是時間。一切草木藥樹
T2213_.58.0056b12: 花葉一時割裂。諸須彌山王盡皆傾動。海水
T2213_.58.0056b13: 波揚。地大震動。山崖崩落諸樹摧折。四面
T2213_.58.0056b14: 烟起甚大可畏。陂池江河盡皆澆濁。惠星
T2213_.58.0056b15: 晝出諸人啼哭。諸天女等噢吚哽咽涕涙交
T2213_.58.0056b16: 流。諸學人等默然不樂。諸無學人念有爲諸
T2213_.58.0056b17: 法一切無常。如是天人夜叉羅刹揵闥婆甄陀
T2213_.58.0056b18: 羅摩睺羅伽及諸龍等皆大憂愁。諸阿羅漢
T2213_.58.0056b19: 度老病死海。心念言。已度凡人恩愛河。老病
T2213_.58.0056b20: 死券已裂破。見身篋中四大蛇。今入無餘滅
T2213_.58.0056b21: 涅槃。諸大阿羅漢各各隨意。於諸山林流泉
T2213_.58.0056b22: 谿谷。處處捨身而般涅槃。更有諸阿羅漢。於
T2213_.58.0056b23: 虚空中飛勝而去。譬如鴈王。現種種神力。令
T2213_.58.0056b24: 衆人心信清淨。然後般涅槃。六欲天乃至遍
T2213_.58.0056b25: 淨天等。見諸阿羅漢皆取滅度。各心念言。佛
T2213_.58.0056b26: 日既沒。種種禪定解脱智慧弟子先亦滅度。
T2213_.58.0056b27: 是諸衆生有種種婬怒癡病。是法藥師輩今
T2213_.58.0056b28: 疾滅度。誰當治者。無量智慧大海中ヨリ生スル弟
T2213_.58.0056b29: 子ノ蓮華今已乾枯。法樹摧折法雲散滅。大智
T2213_.58.0056c01: 象王既逝。象子亦隨去。法商人過去。從誰
T2213_.58.0056c02: 求法寶。如偈説
T2213_.58.0056c03: 佛已永寂入涅槃 諸滅結衆亦過去
T2213_.58.0056c04: 世界如是空無智 癡冥遂増智燈滅
T2213_.58.0056c05: 爾時諸天禮摩訶迦葉足説偈言
T2213_.58.0056c06: 耆年欲恚慢已除 其形譬如紫金柱
T2213_.58.0056c07: 上下端嚴妙無比 目明清淨如蓮華
T2213_.58.0056c08: 如是讃已。白大迦葉。仁者和不。佛法船欲
T2213_.58.0056c09: 破。法城欲頽。法海欲竭。法幢欲倒。法燈欲
T2213_.58.0056c10: 滅。説法人欲去。行道人漸少。惡人力轉盛。
T2213_.58.0056c11: 當以大慈建立佛法。爾時大迦葉心如大海
T2213_.58.0056c12: 澄靜不動。良久而答。汝等善説。實如所言。世
T2213_.58.0056c13: 間不久無智盲冥。於是大迦葉默然受請。爾
T2213_.58.0056c14: 時諸天禮大迦葉足。忽然不現各自還去。是
T2213_.58.0056c15: 時大迦葉思惟。我今云何使是三阿僧祇劫
T2213_.58.0056c16: 難得佛法而得久住。如是思惟竟。我知是
T2213_.58.0056c17: 法可使久住。應當結集修妬路阿毘曇毘尼
T2213_.58.0056c18: 作三法藏。如是佛法可得久住。未來世人
T2213_.58.0056c19: 可得受行。所以者何。佛世世勤苦慈愍衆
T2213_.58.0056c20: 生故。學得是法爲人演説。我曾亦應承用佛
T2213_.58.0056c21: 教宣揚開化。是時大迦葉作是語竟。住須彌
T2213_.58.0056c22: 山頂撾銅揵椎。説此偈言
T2213_.58.0056c23: 佛諸弟子 若念於佛 當報佛恩
T2213_.58.0056c24: 莫入涅槃
T2213_.58.0056c25: 是揵椎音。大迦葉語聲。遍至三千大千世界。
T2213_.58.0056c26: 皆悉聞知。諸有弟子得神力者。皆來集會大
T2213_.58.0056c27: 迦葉所。爾時大迦葉告諸會者。佛法欲滅。佛
T2213_.58.0056c28: 從三阿僧祇劫。種種勤苦慈愍衆生學得是
T2213_.58.0056c29: 法。佛般涅槃已。諸弟子知法持法誦法者。皆
T2213_.58.0057a01: 亦隨佛滅度。法今欲滅。未來衆生甚可憐
T2213_.58.0057a02: 愍。失智慧眼愚癡盲冥。佛大慈悲愍傷衆
T2213_.58.0057a03: 生。我曹應當承用佛教。須待結集經藏竟
T2213_.58.0057a04: 隨意滅度。諸來衆會皆受教住。爾時大迦葉
T2213_.58.0057a05: 選得千人。除テ善阿難。盡皆阿羅漢得六神
T2213_.58.0057a06: 通。得共解脱無礙解脱。悉得三明禪定自
T2213_.58.0057a07: 在。能逆順行諸三昧皆悉無礙。誦讀三藏知
T2213_.58.0057a08: 内外經書。諸外道家十八種大經盡亦讀知
T2213_.58.0057a10: 煩惱未盡應遂出者。唯有阿難一人不盡。餘
T2213_.58.0057a11: 九百九十九人。諸漏已盡清淨無垢。大迦葉
T2213_.58.0057a12: 從禪定起。衆中手牽阿難出言。今清淨衆中
T2213_.58.0057a13: 結集經藏。汝結未盡不應住此。是時阿難漸
T2213_.58.0057a14: 耻悲泣而自念言。我二十五年。隨侍世尊供
T2213_.58.0057a15: 給左右。未曾得如是苦惱。佛實大徳慈悲
T2213_.58.0057a16: 含忍。念已白大迦葉言。我能有力不久可得
T2213_.58.0057a17: 道。但諸佛法阿羅漢不得供給左右使令。以
T2213_.58.0057a18: 是故我留殘結不盡斷耳。大迦葉言。汝更有
T2213_.58.0057a19: 罪。佛意不欲聽女人出家。汝慇懃勸請佛聽
T2213_.58.0057a20: 爲道。以是故佛之正法五百歳而衰微。是
T2213_.58.0057a21: 汝突吉羅罪。阿難言。我憐愍瞿曇彌。又三
T2213_.58.0057a22: 世諸佛皆有四部衆。我釋迦牟尼佛云何
T2213_.58.0057a23: 獨無。大迦葉復言。佛欲涅槃時。近倶夷那
T2213_.58.0057a24: 竭城脊痛。四疊漚多羅僧敷。臥語汝言。我
T2213_.58.0057a25: 須水。汝不供給。是汝突吉羅罪。阿難答言。是
T2213_.58.0057a26: 時五百乘車截流而渡令水渾濁。以是故不
T2213_.58.0057a27: 取。大迦葉復言。正使水濁。佛有大神力。能
T2213_.58.0057a28: 令大海濁水清淨。汝何以故不與。是汝之
T2213_.58.0057a29: 罪。汝去作突吉羅懺悔。大迦葉復言。佛問
T2213_.58.0057b01: 汝。若有人四神足好修。可住壽一劫若減一
T2213_.58.0057b02: 劫。佛四神足好修。欲住壽一劫若減一劫。汝
T2213_.58.0057b03: 點然不答。問汝至三。汝故默然。汝若答佛。佛
T2213_.58.0057b04: 四神足好修應住一劫若減一劫。由汝故令
T2213_.58.0057b05: 佛世尊早入涅槃。是汝突吉羅罪。阿難言。魔
T2213_.58.0057b06: 蔽我心。是故無言。我非惡心而不答佛。大
T2213_.58.0057b07: 迦葉復言。汝與佛疊僧伽梨衣以足踏上。是
T2213_.58.0057b08: 汝突吉羅罪。阿難言。爾時有大風起無人
T2213_.58.0057b09: 助。我捉衣時風吹來墮我脚下。非不恭敬故
T2213_.58.0057b10: 踏佛衣。大迦葉復言。佛陰藏相般涅槃後ヲ
T2213_.58.0057b11: 以テ示女人。是何可恥。是汝突吉羅罪。阿
T2213_.58.0057b12: 難言。爾時我思惟。若諸女人見佛陰藏相
T2213_.58.0057b13: 者。便自羞耻女人形。欲得男子身。修行佛
T2213_.58.0057b14: 相種福徳根。以是故我示女人。不爲無耻
T2213_.58.0057b15: 而故破戒。大迦葉言。汝有六種突吉罪。盡
T2213_.58.0057b16: 應僧中悔過。阿難言諾。隨長老大迦葉及
T2213_.58.0057b17: 僧所教。是時阿難長跪合掌。偏袒右肩脱革
T2213_.58.0057b18: 履。六種突吉羅罪懺悔。大迦葉於僧中手牽
T2213_.58.0057b19: 阿難出。語阿難言。斷汝漏盡然後來入。殘
T2213_.58.0057b21: 難思惟諸法求盡殘漏。其夜坐禪經行慇懃
T2213_.58.0057b22: 求道。是阿難智慧多定力少。是故不即得
T2213_.58.0057b23: 道。定智等者乃可速得。後夜欲過疲極偃
T2213_.58.0057b24: 息。却臥就枕。頭未至枕廓然得悟。如電光
T2213_.58.0057b25: 出時暗者見道。阿難如是入金剛定。破一切
T2213_.58.0057b26: 諸煩惱山。得三明六神通共解脱。作大力阿
T2213_.58.0057b27: 羅漢。即夜到僧堂門敲門而喚。大迦葉問
T2213_.58.0057b28: 言。敲門者誰。答曰。我是阿難。大迦葉言。汝
T2213_.58.0057b29: 何以來。阿難言。我今夜得盡諸漏。大迦葉
T2213_.58.0057c01: 言。不與汝開門。汝從門籥孔中來。阿難答
T2213_.58.0057c02: 言。可爾。即以神力從門籥孔中入。禮拜僧
T2213_.58.0057c03: 足懺悔。大迦葉莫復見責。大迦葉手摩阿難
T2213_.58.0057c04: 頭言。我故爲汝使汝得道。汝無嫌恨。我如
T2213_.58.0057c05: 是以汝自證。譬如手畫虚空無所染著。阿羅
T2213_.58.0057c06: 漢心亦如是。一切法中得無所著。復汝本
T2213_.58.0057c07: 坐。是時僧復議言。憍梵鉢提已取滅度。更
T2213_.58.0057c08: 有誰能結集經藏。長老阿泥盧豆言。是長老
T2213_.58.0057c09: 阿難。於佛弟子常侍近佛。聞經能持佛常嘆
T2213_.58.0057c10: 譽。是阿難能結集經藏。是時長老大迦葉摩
T2213_.58.0057c11: 阿難頭言。佛囑累汝令持法藏。汝應報佛
T2213_.58.0057c12: 恩。佛在何處最初説法。佛諸大弟子能守護
T2213_.58.0057c13: 法藏者皆以滅度。唯汝一人在。汝今應隨佛
T2213_.58.0057c14: 心憐愍衆生。故集佛法藏。是時阿難禮僧已
T2213_.58.0057c15: 坐師子座。時大迦葉説此偈言
T2213_.58.0057c16: 佛聖師子王 阿難是佛子
T2213_.58.0057c17: 師子座處坐 觀衆無有佛
T2213_.58.0057c18: 如是大徳衆 無佛失威儀
T2213_.58.0057c19: 如空無月時 有宿而不嚴
T2213_.58.0057c20: 汝大智人説 汝佛子當演
T2213_.58.0057c21: 何處佛初説 今汝當布現
T2213_.58.0057c22: 是時長老阿難一心合掌。向佛涅槃方。如是
T2213_.58.0057c23: 説
T2213_.58.0057c24: 佛初説法時 爾時我不見
T2213_.58.0057c25: 如是展轉聞 佛在波羅奈
T2213_.58.0057c26: 佛爲五比丘 初開甘露門
T2213_.58.0057c27: 説四眞諦法 苦集滅道諦
T2213_.58.0057c28: 阿若憍陳如 最初得見道
T2213_.58.0057c29: 八萬諸天衆 皆亦入道跡
T2213_.58.0058a02: 悉引之。此偈中。如是展轉聞者。阿難奉隨
T2213_.58.0058a03: 從佛二十五年也。故不聽聞鹿苑之説教。
T2213_.58.0058a04: 唯展轉聞之。故云佛初説法時。爾時我不見
T2213_.58.0058a05: 如是展轉聞ト也。又論云。大迦葉語阿難。從
T2213_.58.0058a06: 轉法輪經至大般涅槃。集作四阿含。増一阿
T2213_.58.0058a07: 含。中阿含。長阿含。相應阿含。是名修妬路
T2213_.58.0058a08: 法藏。諸阿羅漢更問。誰能明了集毘尼法藏。
T2213_.58.0058a09: 皆言。長老憂波利。於五百阿羅漢中持律第
T2213_.58.0058a10: 一。我等今請。即請言。起就師子座處坐説。佛
T2213_.58.0058a11: 在何處初説毘尼結戒。憂波利受僧教。師子
T2213_.58.0058a12: 座處坐説。如是我聞一時佛在毘舍離。爾時
T2213_.58.0058a13: 須隣那迦蘭陀長者子初作婬欲。以是因縁
T2213_.58.0058a14: 故結初大罪。二百五十戒義。作三部七法
T2213_.58.0058a15: 八法比丘尼増一憂波利問雜部善部。如是
T2213_.58.0058a17: 一優波利結集コトヲ戒藏。又論云。諸阿羅漢等
T2213_.58.0058a18: 復思惟。誰能明了集阿毘曇。念言。長老阿
T2213_.58.0058a19: 難。於五百阿羅漢中解修妬路義第一。我等
T2213_.58.0058a20: 今請。即請言。起就師子座處坐。佛在何處
T2213_.58.0058a21: 初説阿毘曇。阿難受僧教。師子座處坐説。如
T2213_.58.0058a22: 是我聞一時佛在舍婆提城。爾時佛告諸比
T2213_.58.0058a23: 丘。諸有五怖五罪不除不滅。是因縁故此
T2213_.58.0058a24: 生中身心受無量苦。復後世墮惡道中。諸無
T2213_.58.0058a25: 此五怖五罪五怨。是因縁故今生種種身心
T2213_.58.0058a26: 受樂。後世生天上樂處。何等五怖應遠。一
T2213_.58.0058a27: 者殺生。二者盜。三者邪婬。四者妄語。五者
T2213_.58.0058a28: 飮酒。如是等名爲阿毘曇。作竟廣説五戒
T2213_.58.0058b01: 藏也。又論云。問曰。八乾度阿毘曇六分阿毘
T2213_.58.0058b02: 曇等從何處出。答曰。佛在世時法無違錯。佛
T2213_.58.0058b03: 滅度後。初集法時亦如佛在。佛後百年阿輸
T2213_.58.0058b04: 迦王。作般闍于瑟大會。諸大法師論議異
T2213_.58.0058b05: 故。有別部名字。從是以來展轉。至性迦旃
T2213_.58.0058b06: 延婆羅門道人。智慧利根盡讀三藏内外經
T2213_.58.0058b07: 書。欲解佛法故。作發智經八乾度。初品是世
T2213_.58.0058b08: 門第一法。後諸弟子。爲後人不能盡解八乾
T2213_.58.0058b09: 度故。作鞞婆沙。有人言。六分阿毘曇中。第
T2213_.58.0058b10: 三分八品之名分別世處分。是目揵連作。六
T2213_.58.0058b11: 分中初分八品四品。是婆須密菩薩作。四品
T2213_.58.0058b12: 是罽賓阿羅漢作。餘五分是諸論議師所作
T2213_.58.0058b13: 有人言。佛在時舍利弗解佛語故作阿毘曇。
T2213_.58.0058b14: 後犢子道人等誦讀。乃至今名爲舍利弗阿
T2213_.58.0058b15: 毘曇。摩訶迦旃延。佛在時。解佛語作蜫勒
T2213_.58.0058b16: 乃至今行於南天竺。諸論議師皆是廣解語
T2213_.58.0058b18: 毘曇三種。一者阿毘曇身及義。略説三十二
T2213_.58.0058b19: 萬言。二者六分。略説三十二萬言。三者蜫
T2213_.58.0058b20: 勒略説三十二萬言。是爲阿毘曇。略説如是
T2213_.58.0058b22: 子等明ス作コトヲ集阿毘曇也。從上已來依大
T2213_.58.0058b23: 論等釋如是我聞一時五字義畢。就今宗
T2213_.58.0058b24: 明義可有淺深二義。所謂淺略分者。如理
T2213_.58.0058b25: 趣釋云。如是者所謂結集之時所作是也。我
T2213_.58.0058b27: 若就深祕明義。如是我聞者是則本有常恒
T2213_.58.0058b28: 自然法爾之唱也。一時者三世常恒超越三
T2213_.58.0058b29: 時之一時也
T2213_.58.0058c01: 問曰。今疏言初五義者是應通序五義。何
T2213_.58.0058c02: 指如是我聞一時義云五義耶 答。大論
T2213_.58.0058c03: 明説故 問曰。云何明説耶 答。大論第一
T2213_.58.0058c05: 明知ス初五義者云カ如智度中ト故。疏家意
T2213_.58.0058c06: 任テ龍樹所判指シテ如是我聞一時ヲ云初五義
T2213_.58.0058c07: 也。但論云五字別義。疏云五義。是則聊有
T2213_.58.0058c08: 意。所謂彼智論第一卷ニハ釋如是我聞一時
T2213_.58.0058c09: 之別義。第二卷ニハ釋如是我聞一時之總義
T2213_.58.0058c10: 故。論ニ言フ五字別義畢ト者。第一卷ニ釋シ彼五
T2213_.58.0058c11: 字別義畢ル之下文也。然第二卷ニ又釋彼總
T2213_.58.0058c12: 義也。故今若言五字別義者。唯限一卷別
T2213_.58.0058c13: 義不可通二卷總義。故疏家爲ニ兼テ顯第一
T2213_.58.0058c14: 第二總別兩義故。略シテ字別兩言但言五義
T2213_.58.0058c15: 也。廣明ノ之言ハ正指彼論第二ヲ也。有テ論ニ明
T2213_.58.0058c16: 白也。要覽之人披論明ニ知レ而已
T2213_.58.0058c17: 妙印鈔卷第四
T2213_.58.0058c19: 了
T2213_.58.0058c21:
T2213_.58.0058c22:
T2213_.58.0058c23:
T2213_.58.0058c24:妙印鈔卷第五 
T2213_.58.0058c25: 沙門阿寂記
T2213_.58.0058c26: 釋入眞言門住心品之餘
T2213_.58.0058c27: 三從然此下。明辨通序有無中。自分爲三。
T2213_.58.0058c28: 初明梵本闕無。二明闕無所由。三明例加
T2213_.58.0058c29: 初中。然此經梵本者。指三千頌略經之梵本
| T2213_.58.0049a02: | 大法界也 | 更問 |
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知ヌ六大法
T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點ノ振舞從縁而顯レ。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: 至マテ阿鼻苦生平等ニ具足
T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 無シ別物唯是一切衆生行住坐臥ノ威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不行四
T2213_.58.0049a15: 點之功徳。不ヤ住欲觸愛慢之三摩地ニ。然則
T2213_.58.0049a16: 諸佛與異生同等ニ振舞四點功徳ヲ。平等ニ住ス
T2213_.58.0049a17: 欲觸愛慢ニ。故知一切衆生自本以來三世常
T2213_.58.0049a18: 恒ニ住
T2213_.58.0049a19: 點ヲ。衆生不
T2213_.58.0049a20: 別。成就種種不實業。流轉ス五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入ヲ三平等句之奧源住ス三世
T2213_.58.0049a22: 常恒之法樂ニ。迷與悟。苦與樂。唯有リ知ト與ニ
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專ラ在リ此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次
T2213_.58.0049a26: 上五點之義也。皆ト者指行證入也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指
T2213_.58.0049a28: 四點之能住也。其心ト者本有淨菩提心己體
T2213_.58.0049a29: 即成所住也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心
T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何モ雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅ニ故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存梵語。應云
| T2213_.58.0049b13: |         。鉢羅 | 二合 | 尾捨ヲハ言入。 |
| T2213_.58.0049b14: | 曼荼羅ヲハ言眞言。娜嚩 | 二合 | 哩ヲハ言門。底瑟吒ヲハ |
| T2213_.58.0049b16: | 品者顯品類衆多也 | 矣 |
| T2213_.58.0049b18: | 御本云 | 元徳二年 | 庚 午 | 潤六月三日加點了 |
| T2213_.58.0049b19: | 沙門阿寂 | 六十一 |
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24:
T2213_.58.0049b25: 沙門阿寂記
| T2213_.58.0049b26: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
| T2213_.58.0049b29: | 明引經論證 | 矣 |
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名
T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經テ七處有言語。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意
T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三
T2213_.58.0049c21: 密ノ天月浮フ影ヲ於行者ノ心水ニ。故如來三密遍
T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦
T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平
T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離
T2213_.58.0049c25: 諸相而爲
T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ
T2213_.58.0049c28: 遍滿無二無別故ニ。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不經劫數。故云乃
T2213_.58.0050a01: 至能於此乃至諸對治行也。乃至者。一刹
T2213_.58.0050a02: 那一念一時一日一月一歳乃至十年二十年
T2213_.58.0050a03: 三十年乃至一生終リ。於此中成就カ故云乃
T2213_.58.0050a04: 至能於此生ト。故ニ論ニハ云フ父母所生身速證大
T2213_.58.0050a05: 覺位ト。滿足地波羅蜜者十地滿足義也。不
T2213_.58.0050a06: 復經歴劫數者。非如彼他縁乘等經歴三無
T2213_.58.0050a07: 數大劫。故云爾也。諸對治行者。以六度治
T2213_.58.0050a08: 六弊。以苦空無常無我治四顛倒。乃至爲
T2213_.58.0050a09: 治八萬四千塵勞説八萬四千波羅蜜。如
T2213_.58.0050a10: 是諸顯教ハ修
T2213_.58.0050a11: 如是。故云不復經歴劫數備修諸對治行
| T2213_.58.0050a12: | 也 | 矣 |
T2213_.58.0050a14: 引大品。二明引智度
T2213_.58.0050a15: 初中。故者結前生後之言也。大品云者。彼經
T2213_.58.0050a16: 往生品云。舍利弗。有菩薩摩訶薩。初發意
T2213_.58.0050a17: 時行六波羅蜜。上菩薩位。得阿毘跋地。舍
T2213_.58.0050a18: 利弗。有菩薩。初發意時。便得阿耨多羅三
T2213_.58.0050a19: 藐三菩提轉法輪。與無量阿僧祇衆生。作シ益
T2213_.58.0050a20: 厚已入無餘涅槃。是佛般涅槃後。餘法若住
T2213_.58.0050a21: 一劫。若減一劫。舍利弗。有菩薩摩訶薩初
T2213_.58.0050a22: 發意時。與般若波羅蜜相應。與無數百千萬
| T2213_.58.0050a23: | 菩薩。從一佛國。至一佛國。淨佛世界 | 云云 |
| T2213_.58.0050a25: | 大般若經第七卷亦如是 | 云云 |
T2213_.58.0050a27: 論三十八ニ釋此中ノ第一菩薩ヲ云。利根心堅
T2213_.58.0050a28: 未發心ノ前キ。久來ヨリ集諸無量福徳智慧ヲ。是人
T2213_.58.0050a29: 遇佛聞是大乘法。發阿耨多羅三藐三菩提
T2213_.58.0050b01: 心。即時行六波羅蜜。入菩薩位。得阿鞞跋
T2213_.58.0050b02: 致。所以者何。先集無量福徳。利根心堅。從
T2213_.58.0050b03: 佛聞法故。譬如遠行。或有乘羊而去。或有
T2213_.58.0050b04: 乘馬而去。或有乘神通去者。乘羊者久久
T2213_.58.0050b05: 乃到。乘馬者差速。乘神通者發意頃便到如
T2213_.58.0050b06: 是。不得言發意間云何得到。神通相爾。不
T2213_.58.0050b07: 應生疑。菩薩亦如是。發阿耨多羅三藐三菩
| T2213_.58.0050b08: | 提時。即入菩薩位 | 云云 |
T2213_.58.0050b10: 種ノ初發意菩薩ニ可云耶 答不爾。就三種初
T2213_.58.0050b11: 發意ノ中ノ第一ノ菩薩ニ。釋スル羊馬通三種不同
T2213_.58.0050b12: 也
T2213_.58.0050b13: 問曰。既擧テ本經三種初發意菩薩。而出セリ三
T2213_.58.0050b14: 種譬。故知ヌ是可合本經三種初發意菩薩。
T2213_.58.0050b15: 有カ何意云不爾耶 答曰。今論ニ擧
T2213_.58.0050b16: 神之譬是非喩ニハ本經三種初發意ノ菩薩ニ。彼
T2213_.58.0050b17: 本經ノ三種ノ中ノ第一ノ菩薩速疾ニ上テ菩薩位
T2213_.58.0050b18: 得不退轉。爲ノ欲釋顯サント此義故。爲ニ作ンカ利
T2213_.58.0050b19: 鈍相對之釋ヲ。論家經文ノ外就第一初發意菩
T2213_.58.0050b20: 薩。釋出玉フ罪多福少。福多罪少。但行清淨
T2213_.58.0050b21: 福徳ノ三種菩薩ヲ也。以此三種ノ菩薩合羊
T2213_.58.0050b22: 馬通ノ三喩也。所謂第一ノ罪多福少菩薩ハ喩
T2213_.58.0050b23: 羊乘。故ニ論ニ云。有菩薩。初發意初ニハ雖心好
T2213_.58.0050b24: 後雜フ諸惡ヲ。時時生念。我求佛道。以諸功
T2213_.58.0050b25: 徳迴向阿耨多羅三藐三菩提。是人久久無
T2213_.58.0050b26: 量阿僧祇劫ニ。或至或不至。先世福徳因縁
| T2213_.58.0050b27: | 薄。而復鈍根心不堅固。如乘羊者 | 云云 |
T2213_.58.0050b29: 世ニ少有福徳。利根發心。漸漸行六波羅蜜。
T2213_.58.0050c01: 若三若十。若百阿僧祇劫ニ得阿耨多羅三藐
| T2213_.58.0050c02: | 三菩提。如乘馬者必有所到 | 云云 |
T2213_.58.0050c04: 乘神通者如上ニ説。是三種發心。一者罪多
| T2213_.58.0050c05: | 福少 | 私云羊 乘者 | 二者福多罪少 | 私云馬 乘者 | 三者但行清 |
T2213_.58.0050c07: 菩薩道。二者少住
| T2213_.58.0050c08: | 薩道入菩薩位。即是阿毘跋致地 | 云云 |
T2213_.58.0050c10: 菩薩位得不退轉菩薩ニ。亦分別
T2213_.58.0050c11: 福多罪少。但行清淨ノ三種菩薩。而以此三種
T2213_.58.0050c12: 菩薩ヲ合羊馬通三喩ニ也
T2213_.58.0050c13: 問曰。若然者。論家不釋本經第二第三菩
T2213_.58.0050c14: 薩歟。如何 答。釋之也 問曰。云何釋耶
T2213_.58.0050c15: 答曰。同論三十八卷ニ釋本經第二菩薩云。次
T2213_.58.0050c16: 後菩薩ハ大厭世間。世世ヨリ已來常好眞實惡
T2213_.58.0050c17: 於欺誑ヲ。是菩薩利根堅心ニ
T2213_.58.0050c18: 智慧。初發意時。便得テ阿耨多羅三藐三菩提。
T2213_.58.0050c19: 即轉法輪度無量衆生入無餘涅槃法住
| T2213_.58.0050c20: | 若一劫若減一劫。留化佛度衆生 | 云云 |
T2213_.58.0050c22: 福徳。發心ニ即與般若波羅蜜相應 得六神
T2213_.58.0050c23: 通。與無量阿僧祇衆生。共觀十方清淨世
| T2213_.58.0050c24: | 界。而自莊嚴其國 | 云云 |
T2213_.58.0050c26: 第一菩薩。分別
T2213_.58.0050c27: 三種合羊馬通三喩也。若欲廣知。披論見
| T2213_.58.0050c28: | 之 | 云云 |
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非當用故不引之
T2213_.58.0051a02: 也
T2213_.58.0051a03: 問曰。第三菩薩ハ既ニ初發心時與般若波羅
T2213_.58.0051a04: 蜜相應ス。是豈不ン相似眞言行者ノ初發心ノ時
T2213_.58.0051a05: 與六大法界ノ大菩提心相應スルニ耶 若所望
T2213_.58.0051a06: 不定ナリ。故不引之。彼菩薩雖利根。不如第一
T2213_.58.0051a07: 第二菩薩。故取勝不擧劣也
T2213_.58.0051a08: 問曰。若然者疏家ノ意ロ以神通乘之喩合スル何
T2213_.58.0051a09: 菩薩耶 答曰。合本經第一第二菩薩也｣
T2213_.58.0051a10: 問曰。若然者。本論合第一菩薩。何怱相違
T2213_.58.0051a11: 於本論文耶 答曰。本論文ハ雖喩第一菩薩。
T2213_.58.0051a12: 隨義轉用
T2213_.58.0051a13: 所以然者。劣ナル第一菩薩既ニ合ス神通乘。勝タル
T2213_.58.0051a14: 第二菩薩。豈不喩神通乘耶。故疏家存此
T2213_.58.0051a15: 意。隨義轉用
T2213_.58.0051a16: 問曰。若然者。疏家意以羊馬通三喩。合何
T2213_.58.0051a17: 等菩薩耶 答曰。喩頓漸超三種之人也
T2213_.58.0051a18: 問曰。若然者云何喩耶 答曰。以羊乘馬乘。
T2213_.58.0051a19: 喩經テ無數大劫修スル對治行菩薩ニ。然ルヲ此
T2213_.58.0051a20: 中ニ有退有不退。以有退合羊乘。以不退合
T2213_.58.0051a21: 馬乘也。次以神通乘喩超頓二種菩薩。所謂
T2213_.58.0051a22: 疏所引大品所説兩種菩薩也。此中初發心
T2213_.58.0051a23: 時即上菩薩位得不退轉者。是超機也。次初
T2213_.58.0051a24: 發心時即得無上菩提便轉法輪者。是頓機
T2213_.58.0051a25: 也
T2213_.58.0051a26: 問曰。以羊馬通如次可喩漸超頓。何故以
T2213_.58.0051a27: 羊馬二喩合漸機。以神通一喩合超頓二機
T2213_.58.0051a28: 耶 答云。本論釋馬乘喩云。有人前世少有
T2213_.58.0051a29: 福徳。利根發心。漸漸行六波羅蜜。若三若
T2213_.58.0051b01: 十若百阿僧祇劫得阿耨菩提。知乘馬者必
| T2213_.58.0051b02: | 有所到 | 云云 |
T2213_.58.0051b04: 昇進之人。雖不及頓機。必於一生之間超
T2213_.58.0051b05: 登初地乃至十地等也。故以馬乘猶ヲ喩ヘ漸
T2213_.58.0051b06: 機。不合超機也
T2213_.58.0051b07: 問曰。若然者何ヲ名頓機。何ヲ名超機漸機耶
T2213_.58.0051b08: 答曰。頓機者。若得阿闍梨教授時。即安
T2213_.58.0051b09: 住如實淨菩提心。直證毘盧遮那位。名爲
T2213_.58.0051b10: 頓機。論ニ所ノ言上根上智之人不超于座三摩
T2213_.58.0051b11: 地現前スル是也。次超機者。就此有種種不
T2213_.58.0051b12: 同。或有從異生羝羊超越第二第三住心
T2213_.58.0051b13: 至第四住心之者。或有從第一住心乃至
T2213_.58.0051b14: 超越第八第九住心至祕密莊嚴之者。或
T2213_.58.0051b15: 有從第二住心超越八種住心至初發淨
T2213_.58.0051b16: 菩提心之者。自餘七種住心超越亦如是。或
T2213_.58.0051b17: 有從初發淨菩提心超越二地三地乃至十
T2213_.58.0051b18: 地至第十一地之者。二地以上超越。準之
T2213_.58.0051b19: 可知。或有超一位二位乃至十地之者。如
T2213_.58.0051b20: 是有大超。有小超。或有大之超。或又於一
T2213_.58.0051b21: 位中有始中終故。有從始生超中心至
T2213_.58.0051b22: 終心之者。如此無量無邊。其相不可勝計
T2213_.58.0051b23: 也。是等名爲超機也。次漸機者。或異生羝
T2213_.58.0051b24: 羊ヲ爲初。乃至第四第五住心等ヲ爲初。不ヲ
T2213_.58.0051b25: 亂次第昇進之道ヲ。名爲漸機也。如是三種
T2213_.58.0051b26: 機中。以超頓二機爲教元意。所謂神通乘
T2213_.58.0051b27: 也。復次神通乘譬頓機。以馬乘譬超機。以
T2213_.58.0051b28: 羊乘譬漸機。是又一意也。則此經深旨者。
T2213_.58.0051b29: 更無別事。唯以直入直滿。初心即極。發心
T2213_.58.0051c01: 即到之旨ヲ爲深旨故。經ニ云如實知自心。
T2213_.58.0051c02: 疏ニ云住此乘者初發心時即成正覺不動生
T2213_.58.0051c03: 死而至涅槃。又云一切衆生色心實相。從本
T2213_.58.0051c04: 際已來。常是毘盧遮那平等智身。非是得
T2213_.58.0051c05: 菩提時強空諸法使成法界也。又云如是加
T2213_.58.0051c06: 持受用身即是毘盧遮那遍一切身。遍一切
T2213_.58.0051c07: 身者即是行者平等智身。是故住此乘者。以
T2213_.58.0051c08: 不行而行。以不到而到。而名爲平等句。一
T2213_.58.0051c09: 切衆生皆入其中。而實無能入者無所入處。
| T2213_.58.0051c10: | 故名平等 | 云云 |
T2213_.58.0051c12: 二之旨。如是等雖有衆多教門。不出發心
T2213_.58.0051c13: 即到直入直滿之旨。是名曰神通乘教。故云
T2213_.58.0051c14: 則此經深旨也
T2213_.58.0051c15: 問曰。若爾者。頓漸超三機ノ事ハ有カ何文證立
T2213_.58.0051c16: 此義耶 答曰。疏第六云。又入此深玄色者。
T2213_.58.0051c17: 即是如來自證中胎藏。而諸衆生有漸入者。
T2213_.58.0051c18: 有超昇者。有頓入者。然其所趣畢竟同歸。故
| T2213_.58.0051c19: | 云一切内深玄也 | 文 | 上來已釋題目畢而已｣ |
| T2213_.58.0051c21: | 初明通序。二明別序 | 矣 |
T2213_.58.0051c23: 明五字義。三明辨通序有無。四明教主。五
| T2213_.58.0051c24: | 明住處。六明妙眷屬 | 矣 | 初明引經總牒。自 |
T2213_.58.0051c26: 二從經初五下。明五字義中。又分爲六。初
T2213_.58.0051c27: 明如是義。二明我義。三明聞義。四明一義。五
| T2213_.58.0051c28: | 明時義。六總明五字義 | 矣 |
T2213_.58.0052a01: 也。就此人師解釋甚雖多。且擧テ金薩龍猛
T2213_.58.0052a02: 之解釋。以爲指南。所謂理趣釋云。如是者所
T2213_.58.0052a03: 謂結集之時所指是經也。我聞者蓋表親從
| T2213_.58.0052a04: | 佛聞。一時者當説經之時 | 云云 |
T2213_.58.0052a06: 中云。問曰。諸佛經何故初稱如是語。答曰。
T2213_.58.0052a07: 佛法大海信爲能入智爲能度。如是者即是
| T2213_.58.0052a08: | 信也 | 云云 |
T2213_.58.0052a10: 來。始從花嚴終至涅槃所説八萬四千説
T2213_.58.0052a11: 教。皆悉以信力爲能入道。是故五根中以信
T2213_.58.0052a12: 根爲最初。五力中以信力置前首也。故智度
T2213_.58.0052a13: 云。若心有信清淨。是人能入佛法。若無信
| T2213_.58.0052a14: | 此人不能入佛法 | 云云 |
T2213_.58.0052a16: 地。機根ヲ名曰信力堅固者。明知顯密諸教
T2213_.58.0052a17: 非ハ信力堅固ノ者無到清涼池。爰以諸經初ニ
T2213_.58.0052a18: 必先擧信成就也。所謂智度云。如是者即是
T2213_.58.0052a19: 信也。不信者言是事不如是。信者言是事
T2213_.58.0052a20: 如是。譬如牛皮未柔不可屈折。無信人亦如
| T2213_.58.0052a21: | 是 | 云云 |
T2213_.58.0052a23: 最モ自在ナリ。卷舒叶テ思住中道。譬如百練純
T2213_.58.0052a24: 金表裏自在。猶如有手人任意取カ寶玉。不
T2213_.58.0052a25: 信人不爾。不信法不信人。一切不能信受其
T2213_.58.0052a26: 言。譬如礦石甚難治。猶似無手人不能取寶
T2213_.58.0052a27: 玉。故智度云。經中説信爲手。如人有手入
T2213_.58.0052a28: 寶山中自在能取。若無手不能有所取。有信
T2213_.58.0052a29: 人亦如是。入佛法無漏根力覺道禪定寶山
T2213_.58.0052b01: 中。自在所取。若無信空無所得。佛自念言。若
T2213_.58.0052b02: 人有信。是人能入我大法海中。能得沙門
T2213_.58.0052b03: 果。不空剃頭染衣。若無信。是人不能入我
T2213_.58.0052b04: 法海中。如枯樹不生花實。不得沙門果。雖
T2213_.58.0052b05: 剃頭染衣讀種種經能難能答。於佛法中空
| T2213_.58.0052b06: | 無所得 | 云云 |
T2213_.58.0052b08: 檀。無信人亦如是。適雖入三密修行人崐崙
T2213_.58.0052b09: 山。無信力堅固之手故。不能取無盡寶藏之
T2213_.58.0052b10: 金玉。希雖望六大四曼之摩梨山ニ。無信根
T2213_.58.0052b11: 成就之手故。不能荷功徳薫修之栴檀。故知
T2213_.58.0052b12: 不信者爲人中之牛。爲栴檀中之伊蘭。爲金
T2213_.58.0052b13: 玉中之瓦礫。爲醍醐中之臭物。所以然者。佛
T2213_.58.0052b14: 法甚深故。非信力堅固者。敢無進入也。即
T2213_.58.0052b15: 如法花云。我法妙難思。諸増上慢者。破法
| T2213_.58.0052b16: | 不信故墮於三惡道 | 云云 |
T2213_.58.0052b18: 不信懈怠ニ
T2213_.58.0052b19: 作玉フ而不制止之説ヲ。身子ハ見テ枝葉已去レル
T2213_.58.0052b20: 致ス純有貞實之唱ヲ。十界皆成之法花。猶捨
T2213_.58.0052b21: 不信之者。何況隔歴不融之諸教。豈攝無信
T2213_.58.0052b22: 之族乎。又大論云。復次佛法深遠。更有佛ノ
T2213_.58.0052b23: 乃能知シメス。人有信。雖未作佛。以信力故能入
T2213_.58.0052b24: 佛法。如梵天王請佛初轉法輪。以偈請曰
T2213_.58.0052b25: 閻浮提先世ヨリ 多諸不淨法
T2213_.58.0052b26: 願開甘露門 説諸清淨道
T2213_.58.0052b27: 佛以偈言
T2213_.58.0052b28: 我法甚難得 能斷トモ諸結使
T2213_.58.0052b29: 三有愛著心 是人不能解
T2213_.58.0052c01: 天王白佛。大徳世界中。智有上中下。善軟
T2213_.58.0052c02: 直心ノ者易可得度。是人若不聞法者。退墮
T2213_.58.0052c03: 諸惡難中。譬如水中蓮華有生有トモ熟。有テ水
T2213_.58.0052c04: 中未出者ハ。若不ハ得日光則不開。佛亦如
T2213_.58.0052c05: 是。佛以大慈悲憐愍衆生。故爲説法。佛念玉フニ
T2213_.58.0052c06: 過去未來現在三世諸佛法。皆度衆生爲説
T2213_.58.0052c07: 法。我亦應爾。如是思惟竟。受梵天王等請
T2213_.58.0052c08: 説玉フ法。以偈答曰
T2213_.58.0052c09: 我今開甘露味門 若有信者得歡喜
T2213_.58.0052c10: 於諸人中説妙法 非惱他故而爲説
T2213_.58.0052c11: 佛此偈中。不説布施人得歡喜。亦不説多聞
T2213_.58.0052c12: 持戒忍辱精進禪定智慧人得歡喜。獨説信
T2213_.58.0052c13: 人。佛意如是。法ハ第一甚深微妙。無量無數
T2213_.58.0052c14: 不可思議。不動不猗不著無所得法。非一切
T2213_.58.0052c15: 智人則不能解。是故佛法中信力能初入。非
T2213_.58.0052c16: 布施持戒等能初入佛法。如偈言
T2213_.58.0052c17: 世間人心動 猗著福愛果
T2213_.58.0052c18: 而不好福田 求有不求滅
T2213_.58.0052c19: 先聞邪見法 心著而深入
| T2213_.58.0052c20: | 我是甚深法 無信云何解 | 云云 |
T2213_.58.0052c22: 不言入ト佛法甚深大海。唯偏以堅固信力。
T2213_.58.0052c23: 能入無上大法王之海中。譬如以布嚢渡大
T2213_.58.0052c24: 海。非信者誰能渡耶。入佛法深海亦如是。
T2213_.58.0052c25: 非信力之布嚢者。何能得入。故法花經云
T2213_.58.0052c26: 甚深微妙法 難見難可了
T2213_.58.0052c27: 除諸菩薩衆 信力堅固者
T2213_.58.0052c28: 如是諸人等 其力所不堪
T2213_.58.0052c29: 又云
T2213_.58.0053a01: 又告舍利弗 無漏難思議
T2213_.58.0053a02: 甚深微妙法 我今已具得
T2213_.58.0053a03: 唯我知是相 十方佛亦然
T2213_.58.0053a04: 舍利弗當知 諸佛語無異
| T2213_.58.0053a05: | 於佛所説法 當生大信力 | 文 |
T2213_.58.0053a07: 法王無上尊 唯説願勿">慮
T2213_.58.0053a08: 是會無量衆 有能敬信者ノ
T2213_.58.0053a09: 又云
T2213_.58.0053a10: 止止不須説 我法妙難思
T2213_.58.0053a11: 諸増上慢者 聞必不敬信
| T2213_.58.0053a12: | 又云。汝等當一心信解受持佛語 | 文 |
| T2213_.58.0053a13: | 人信歸佛爲説實相印 | 云云 |
T2213_.58.0053a15: 權實諸佛法中。以不信之人爲大怨敵也。所
T2213_.58.0053a16: 以然者。不信知識明師之教故。不信佛不
T2213_.58.0053a17: 信法不信僧。既不信三寶境故。不信善惡
T2213_.58.0053a18: 因果。不信善惡因果故。放逸無慚而恣作
T2213_.58.0053a19: 諸惡。恣作諸惡故墮三惡道中。當受無量重
T2213_.58.0053a20: 苦無有出期。故大論云。提婆達多弟子倶迦
T2213_.58.0053a21: 離等。無信法故墮惡道中。又法華經云。破
| T2213_.58.0053a22: | 法不信故。墮於三惡道 | 云云 |
T2213_.58.0053a24: 放逸無慚之罪業故得此惡報也。故法華經
T2213_.58.0053a25: 云。舍利弗。當知鈍根小智人。著相憍慢者。
| T2213_.58.0053a26: | 不能信是法 | 云云 |
| T2213_.58.0053a27: | 深入。我是甚深法無信云何解 | 云云 |
T2213_.58.0053a29: 如佛世尊。重傳持之法如甘露味。即其相
T2213_.58.0053b01: 也。故智度云。專視聽法如渇飮。一心入於
T2213_.58.0053b02: 語義中。踊躍聞法心悲喜。如是之人應爲説
| T2213_.58.0053b03: | 云云 |
T2213_.58.0053b05: 利。謂利根大信爲大力。復次一切諸外道出
T2213_.58.0053b06: 家心念。我法微妙第一清淨。如是人自嘆
T2213_.58.0053b07: 所行法毀呰他人法。是故現世鬪諍相打。後
T2213_.58.0053b08: 世墮地獄。受種種無量苦。如偈説。自法愛
T2213_.58.0053b09: 染故。毀呰他人法。雖持戒行人不脱地獄
| T2213_.58.0053b10: | 苦 | 云云 |
T2213_.58.0053b12: 佛法初稱如是。佛意如是。我弟子無愛法無
T2213_.58.0053b13: 染法無朋黨。但求離苦解脱。不戲論諸法
| T2213_.58.0053b14: | 相 | 云云 |
T2213_.58.0053b16: 著有不著無。離自他彼此差別。一切無著
T2213_.58.0053b17: 也。故無讃自法而毀他法。是即如來世尊ノ如
T2213_.58.0053b18: 是ノ義也。今引智論等明如是義畢。今經
T2213_.58.0053b19: 如是義亦如此。非信根清淨上根上智人。不
T2213_.58.0053b20: 能信六大瑜伽之妙境三密相應之本源。不
T2213_.58.0053b21: 信故不解。不信不解。何昇初法明道位耶。故
| T2213_.58.0053b22: | 初置如是之信成就也 | 矣 |
T2213_.58.0053b24: 問曰。顯密諸教皆悉離我離我所。如何金剛
T2213_.58.0053b25: 薩埵稱我耶 答。佛法中離テ我我所雖無
T2213_.58.0053b26: 相。而有無相法界之眞我。是即大我之自稱
T2213_.58.0053b27: 也。非彼外道凡夫之小我也。即智度云。問
T2213_.58.0053b28: 曰。若佛法中言一切法空無有我。云何佛經
T2213_.58.0053b29: 初言如是我聞。答曰。佛弟子等雖知無我。隨
T2213_.58.0053c01: 俗法説我。非實我也。譬如以金錢買銅錢人
T2213_.58.0053c02: 無笑者。何以故賣買法應爾故。言我者亦
T2213_.58.0053c03: 如是。於無我法中而説我。隨世俗故不應
T2213_.58.0053c04: 難。如天問經中偈説
T2213_.58.0053c05: 阿羅漢比丘 諸漏已永盡
T2213_.58.0053c06: 於最後邊身 能言吾我不
T2213_.58.0053c07: 佛答曰
T2213_.58.0053c08: 阿羅漢比丘 諸漏已永盡
| T2213_.58.0053c09: | 於最後邊身 能言有吾我 | 云云 |
T2213_.58.0053c11: 凡夫人有三種。佛弟子有二種語。佛唯有
T2213_.58.0053c12: 一種語也。故智度云。世界語言有三根本。
T2213_.58.0053c13: 一者邪。二者慢。三者名字。二種不淨ナリ。一
T2213_.58.0053c14: 切凡夫三種語アリ邪慢名字ナリ。見道學人二種
T2213_.58.0053c15: 語アリ。慢名字語ナリ。諸漏盡人用一種語名字ナリ。
T2213_.58.0053c16: 内心雖不違實法。而隨世界人共傳是語。故
| T2213_.58.0053c17: | 除世邪見順俗無諍 | 云云 |
T2213_.58.0053c19: 順世界故有名字語。今亦如是。雖離吾我
T2213_.58.0053c20: 而有無相法界名字。故稱我無咎。是則
T2213_.58.0053c21: 字字義也。於此字具阿字義。謂最初點是
T2213_.58.0053c22: 也。又音有阿音。是即自性天然之理本有淨
T2213_.58.0053c23: 菩提之體也。所謂
字名不可得也。以不T2213_.58.0053c24: 可得故即入本不生際也。又名者三種世間
T2213_.58.0053c25: 諸法一一名字是也。然此一一名字各各假
T2213_.58.0053c26: 名入阿字本不生義ナリ。故假名即實體。實
T2213_.58.0053c27: 體者即一切衆生色心實相ナリ。色心實相者六
T2213_.58.0053c28: 大法界是也。故離此名字全無別實體也。故
T2213_.58.0053c29: 知諸佛菩薩離我我所。而有無相大我之名
T2213_.58.0054a01: 字也。又我者。梵云怛摩ト此云我。怛ハ如如
T2213_.58.0054a02: 義。摩大空義也。言ハ東金ハ如南寶。南寶ハ如
T2213_.58.0054a03: 東金。西蓮ハ如北羯。北羯如西蓮。如是如
T2213_.58.0054a04: 如同一體ナルヲ爲毘盧遮那大空ノ體ト。故經ニハ金
T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
| T2213_.58.0054a06: | 此身五佛 | 云云 |
T2213_.58.0054a08: 王也。大師言ク。摩字門一切諸法吾我不可
T2213_.58.0054a09: 得故。是故名實義。所謂我有二種。一人我
T2213_.58.0054a10: 二法我。人謂四種法身。法謂一切諸法。從
T2213_.58.0054a11: 一法界一眞如一菩提。乃至八萬四千不可
T2213_.58.0054a12: 説不可説微塵數法是。四種法身雖其數無
T2213_.58.0054a13: 量。而體則一相一味無此無彼。既無彼此寧
T2213_.58.0054a14: 有吾我。是則遮情實義。此處則金剛已還四
T2213_.58.0054a15: 種行人等。希兮夷兮。如聾如盲。絶之又絶
T2213_.58.0054a16: 遠之又遠。四句不及六通亦挫。是名絶言
| T2213_.58.0054a17: | 之實義。經云。摩字者大日之種子 | 云云 |
T2213_.58.0054a19: 唯有大日如來。於無相中而得大我之體。如
T2213_.58.0054a20: 心王如來於無相中而得大我故。心數諸尊
T2213_.58.0054a21: 於無相中而證大我之體。與心王毘盧遮那
T2213_.58.0054a22: 無二無別。是則表徳實義。故今金剛薩埵於
T2213_.58.0054a23: 無相法界中而得大我故。稱曰我耳
T2213_.58.0054a24: 三明聞義中。聞者從テ上智聽聞故云聞。復
T2213_.58.0054a25: 次多ク因縁和合カ故有聞也。智度曰。云何
T2213_.58.0054a26: 聞ク用耳根聞ヤ用耳識聞ヤ用意識聞ヤ耶。若
T2213_.58.0054a27: 耳根ヲモテ聞ハ。耳根無覺知故不應聞。若耳識
T2213_.58.0054a28: 聞ハ耳識亦不能聞。何以故先五識識五塵。然
T2213_.58.0054a29: 後意識識。意識不能識現在五塵。唯識過去
T2213_.58.0054b01: 未來五塵。若意識能識現在五塵者。盲聾人
T2213_.58.0054b02: 亦應識聲色。何以故意識不破故。答曰。非
T2213_.58.0054b03: 耳根能聞聲。亦非耳識亦非意識。是聞聲事
T2213_.58.0054b04: 從多因縁和合得聞聲生。不得言一法能
T2213_.58.0054b05: 聞聲。何以故耳根無覺故不應聞聲。識無
T2213_.58.0054b06: 色無對無處故亦不應聞聲。聲無覺亦無根
T2213_.58.0054b07: 故不能知聲。爾時耳根不破。聲在可聞處欲
T2213_.58.0054b08: 聞。憶是事情塵意和合故耳識生。隨耳識即
T2213_.58.0054b09: 生意識。能分別種種因縁得聞聲。以是故不
T2213_.58.0054b10: 應作是難。雖聞聲。佛法中亦無有一法能作
T2213_.58.0054b11: 能見能知。如偈説
T2213_.58.0054b12: 有業亦有果 無作業果者
T2213_.58.0054b13: 此第一甚深 是法佛所説
T2213_.58.0054b14: 雖空亦不斷 相續亦不常
T2213_.58.0054b15: 罪福亦不失
| T2213_.58.0054b16: | 如是佛法 略説聞法竟 | 已上 論文 |
T2213_.58.0054b18: 和合故得聞聲。然無相法界中無有聲塵。無
T2213_.58.0054b19: 有聲塵故無有能聞。故能所分絶。雖能所分
T2213_.58.0054b20: 絶。而能所不失。故離斷常一異。無聞而聞
T2213_.58.0054b21: 也
T2213_.58.0054b22: 四明一義者。所言一者。是則非待百千萬億
T2213_.58.0054b23: 乃至無量之一。即三世常恒超越三時之一
T2213_.58.0054b24: 也。實雖非一二三等。爲順世俗諦故。且云
T2213_.58.0054b25: 一也。故論云。問曰。佛法中數等法實無。衆
T2213_.58.0054b26: 入界所不攝故。何以言一時。答曰。隨世俗
T2213_.58.0054b27: 故有一時。如畫泥木等作天像。念天故禮拜
T2213_.58.0054b28: 無咎。説一時亦如是。雖實無一時隨俗説一
T2213_.58.0054b29: 時無咎。問曰。不應無一時。佛自説言。一人
T2213_.58.0054c01: 出世間多人得樂。是者何人。佛世尊也。亦
T2213_.58.0054c02: 如偈説
T2213_.58.0054c03: 我行無師保 志一無等侶
T2213_.58.0054c04: 積一行得佛 自然通聖道
| T2213_.58.0054c05: | 如是等佛處處説一。應當有一 | 云云 |
T2213_.58.0054c07: 謂迦羅與三摩耶也。迦羅ハ是外道凡夫等所
T2213_.58.0054c08: 用。三世定判時也。三摩耶ハ是諸世尊等所
T2213_.58.0054c09: 用。三世假名時也。然今所言時者。非迦羅
T2213_.58.0054c10: 之時。即是三昧耶之時也。所以然者。超越
T2213_.58.0054c11: 三時常恒三世之一時故也。夫以本源内證
T2213_.58.0054c12: 之説法。離諸時分而不動不變也。何論時分
T2213_.58.0054c13: 耶。故智度云。問曰。天竺説時名有二種。一
T2213_.58.0054c14: 名迦羅。二名三摩耶。何以不言迦羅而言三
T2213_.58.0054c15: 摩耶。答曰。若言迦羅倶亦有疑。問曰。輕易
T2213_.58.0054c16: 説故應言迦羅。迦羅二字三摩耶三字。重語
T2213_.58.0054c17: 難故。答曰。除邪見故。説三摩耶不言迦羅
| T2213_.58.0054c18: | 云云 |
T2213_.58.0054c20: 時來衆生熟 時至則催促
T2213_.58.0054c21: 時能覺悟人 是故時爲因
T2213_.58.0054c22: 世界如車輪 時變如輪轉
T2213_.58.0054c23: 人亦如車輪 或上而或下
T2213_.58.0054c24: 更有人言。雖天地好醜一切物非時所作。然
T2213_.58.0054c25: 時是不變因。是實有時法。細故不可見不可
T2213_.58.0054c26: 知。以花菓等故可知有時。往年今年久近
T2213_.58.0054c27: 遲疾。見此相。雖不見時可知有時。何以故見
T2213_.58.0054c28: 果知有因故。以是故有時法。時法不壞故
T2213_.58.0054c29: 常。答曰。如ハ泥丸是現在時。塵土ハ是過去
T2213_.58.0055a01: 時。瓶ハ是未來時。時相常故。過去時不作
T2213_.58.0055a02: 未來時ヲ。如キ經書ノ法。時ハ是一物。以是故過
T2213_.58.0055a03: 去ノ時不作未來時。亦不作現在時。雖過
T2213_.58.0055a04: 去ナリト。過去ノ時ノ中ニ亦無未來時。以是故無未
T2213_.58.0055a05: 來時。現在時亦如是。問曰。汝受ル過去塵
T2213_.58.0055a06: 土ヲ時。若有ハ過去時。必應有未來時。以是
T2213_.58.0055a07: 故實有ルヘシ時法。答曰。汝不ヤ聞我先ニ説未來ノ
T2213_.58.0055a08: 時瓶。過去ノ時ハ塵土。未來ノ時ハ不作過去時。
T2213_.58.0055a09: 未來時相ノ中。是レ未來ノ時ナラハ。云何名ン過去ノ時。
T2213_.58.0055a10: 以是故過去ノ時亦無ナリ。問曰。何以故無時。
T2213_.58.0055a11: 必應有時。現在ハ有現在相。過去ハ有過去
T2213_.58.0055a12: 相。未來ハ有ルヲヤ未來相答曰。若爾一切三世ノ
T2213_.58.0055a13: 時ニ有ラハ自相。應盡ク是現在時。無過去未來
T2213_.58.0055a14: 時。若有未來不名未來。應名已來ト。以是
T2213_.58.0055a15: 故是語ハ不盡。問曰。過去ノ時未來ノ時。非トイハハ現
T2213_.58.0055a16: 在相行ニ。過去ノ時ハ過去ノ相行ナリ。未來ノ時ハ未來ノ
T2213_.58.0055a17: 相行ナリ。以是故各各法相ニ有リ時。答曰。若過
T2213_.58.0055a18: 去過去ナラハ。則破過去相ヲ。若過去不ハ過去則
T2213_.58.0055a19: 無過去ノ相。未來時亦如是。以是故時法不
T2213_.58.0055a20: 實ナリ。云何能ク生センヤ天地好醜及花菓等ノ諸物ヲ。
T2213_.58.0055a21: 如是等種種ニ除邪見故。不
T2213_.58.0055a22: 三摩耶。見テ陰界入ノ生滅ヲ。假ニ名爲時。無シ別ノ
T2213_.58.0055a23: 時。所謂方時離合一異長短等亦如是。凡人ハ
T2213_.58.0055a24: 心著。謂ク是レ實ニ有法ナリト。以是故除捨世界名
T2213_.58.0055a25: 字語言ノ法ヲ。問曰。若無時云何聽時食ヲ遮スル
T2213_.58.0055a26: 非時食。是戒ナランヤ。答曰。我先ニ已ニ説ク。世界名
T2213_.58.0055a27: 字法ハ有トモ時非スト實法。汝不應難。亦是毘
T2213_.58.0055a28: 尼ノ中ノ結戒ノ法。是世界中實ナリ。非第一實法ノ
T2213_.58.0055a29: 相ニ。吾我法相實ニ不可得故。亦爲衆人嗔呵
T2213_.58.0055b01: 故。亦欲
T2213_.58.0055b02: 故。諸三界世界結ス諸戒ヲ。是中不應求有
T2213_.58.0055b03: 何名字等何者ト相應シ何者ト不相應ナリ。何者ハ是
T2213_.58.0055b04: 法如是相ナリ。何者ハ是法不ト如是相。是以故
T2213_.58.0055b05: 是事不應難。問曰。非時食時藥時衣。何以
T2213_.58.0055b06: 不言三摩耶而説訶羅。答曰。此毘尼ノ中ノ
T2213_.58.0055b07: 説ナリ。白衣不得聞。外道何ニ由カ得聞而生セン邪
T2213_.58.0055b08: 見。餘是ハ通
T2213_.58.0055b09: 名ナリ。令其不生邪見。又佛法中多ハ説三摩
T2213_.58.0055b10: 耶少ハ説柯羅。少ノ故不應難。略説如是我
| T2213_.58.0055b11: | 聞一時五字別義竟 | 已上 論文 |
T2213_.58.0055b13: 道ノ伴類ヲ。是即先擧外道之見爲シ問難之端。
T2213_.58.0055b14: 以佛法之意爲正答之言ト也
| T2213_.58.0055b15: | 問曰。此中如是我聞一時五字別義竟 | 云云 |
T2213_.58.0055b17: 字者如是兩言ヲ合
T2213_.58.0055b18: 依智度第一。略釋五字別義竟
T2213_.58.0055b19: 六總明五字義者。從此已下依同論第二。總
T2213_.58.0055b20: 釋如是我聞義。故論第二云。如是我聞今當
T2213_.58.0055b21: 總説。問曰。若諸佛一切智人自然無師。不
T2213_.58.0055b22: 隨他教不受他法。不用他道不從他聞而説
T2213_.58.0055b23: 法。何以言如是我聞。答曰。如汝所言。佛法
T2213_.58.0055b24: 非但佛口説。是一切世間眞實善語。微妙好
T2213_.58.0055b25: 語皆出佛法。如佛毘尼中説。何者是佛法。
T2213_.58.0055b26: 佛法有五種人説。一者佛自口説。二者佛弟
T2213_.58.0055b27: 子説。三者仙人説。四者諸天説。五者化人
| T2213_.58.0055b28: | 説 | 已上 論文 |
T2213_.58.0055b30: 者。如目連須菩提等。諸天説者如梵釋四王
T2213_.58.0055c01: 等各説其誓願旨趣等。如是等四種説。相應
T2213_.58.0055c02: 佛意故。佛印可故。名爲佛經。若無印可不名
T2213_.58.0055c03: 爲佛説也。即如智度引釋提桓因得道經云
T2213_.58.0055c04: 諸世善語 皆出佛法 善説無失
T2213_.58.0055c05: 無過佛語 餘處雖有 善無過語
T2213_.58.0055c06: 一切皆是 佛法之餘 諸外道中
T2213_.58.0055c07: 設有好語 如虫食木 偶得成字
T2213_.58.0055c08: 初中下法 自共相破 如鐵出金
T2213_.58.0055c09: 誰當信者 如伊蘭中 牛頭梅檀
T2213_.58.0055c10: 如苦種中 甘善美菓 設能信此
T2213_.58.0055c11: 是人則信 外經書中 自出好語
T2213_.58.0055c12: 諸好語寶 皆從佛出 如栴檀香
T2213_.58.0055c13: 出摩梨山 除摩梨山 無出栴檀
| T2213_.58.0055c14: | 如是除佛 無出語寶 | 已上 論文 |
T2213_.58.0055c16: 法中出。諸外道等無此義故。取譬於伊鐵苦
T2213_.58.0055c17: 種等也
T2213_.58.0055c18: 問曰。如是我聞者。爲佛之聽許。爲當經家
T2213_.58.0055c19: 之語。云何 答佛聽許。非經家之語也
T2213_.58.0055c20: 問曰。有何等誠證。作如是説耶 答曰。依
T2213_.58.0055c21: 大論等立此義也
T2213_.58.0055c22: 問曰。若爾出在何文耶 答曰。論第二云。如
T2213_.58.0055c23: 是我聞。是阿難等佛大弟子輩説。入佛法相
T2213_.58.0055c24: 故名爲佛法。如佛般涅槃時。於倶夷那竭國
T2213_.58.0055c25: 薩羅雙樹間。北首臥將入涅槃。爾時阿難親
T2213_.58.0055c26: 屬愛未除未離欲故。心沒憂海不能自出。爾
T2213_.58.0055c27: 時長老阿泥盧豆語阿難。汝守佛法藏人。不
T2213_.58.0055c28: 應如凡人自沒憂悔。一切有爲法是無常相。
T2213_.58.0055c29: 汝莫愁憂。又佛手付汝法。汝今愁悶失セハ所
T2213_.58.0055c30: 犯ノ事ナリ。汝當問佛。佛涅槃後我當云何行
T2213_.58.0056a01: 道。誰當作師。惡口事匿云何共住。佛經初
T2213_.58.0056a02: 首作何等語。如是種種未來事應問佛。阿難
T2213_.58.0056a03: 聞是事。悶心少醒得念道力助。於佛未後臥
T2213_.58.0056a04: 床邊。以此事問。佛告阿難。若今現前。若我
T2213_.58.0056a05: 過去後。自依止ジテ法ノ依止ニ。不レ餘ニ依止。云
T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘
T2213_.58.0056a07: 觀ジテ内身。常ニ念ジテ一心智慧勤修精進除世間
T2213_.58.0056a08: 貪愛。外身觀亦如是。受心法念處亦復如
T2213_.58.0056a09: 是。是名比丘自依止法依止不餘依止。從今
T2213_.58.0056a10: 日解脱戒經即是大師。如解脱戒經説。身
T2213_.58.0056a11: 業口業應如是行。車匿比丘我涅槃後。如梵
T2213_.58.0056a12: 法治。若心濡復者。應教刪陀迦旃延經ヲ。即
T2213_.58.0056a13: 可得道。我三阿僧祇劫所集法寶藏。是ノ藏ノ
T2213_.58.0056a14: 初ニハ應作是説。如是我聞一時佛在某方某國
T2213_.58.0056a15: 土某處林中ト。何以故過去諸佛經初皆稱是
T2213_.58.0056a16: 語。未來諸佛經初亦稱是語。現在諸佛未後
T2213_.58.0056a17: 般涅槃時。亦教稱是語。今我般涅槃後。經
T2213_.58.0056a18: 初亦應稱如是我聞一時。是故當知是佛所
T2213_.58.0056a19: 教。非佛自言如是我聞。佛一切智人自然無
T2213_.58.0056a20: 師。故不應言我聞。若佛自説如是我聞有所
T2213_.58.0056a21: 不知者。可有此難。阿難問佛。佛教是語。
| T2213_.58.0056a22: | 是弟子所言如是我聞我無有咎 | 已上 論文 |
T2213_.58.0056a24: 不覺悟先後故。阿泥盧豆勸テ阿難未來種
T2213_.58.0056a25: 種事令奉問如來。所謂云何行セン道。誰ヲ當
T2213_.58.0056a26: 作ン師ト。惡口ノ車匿ヲハ云何共住セン。佛經ノ初ニハ
| T2213_.58.0056a27: | 作テン何等語 | 云云 |
T2213_.58.0056a29: 匿ヲハ。以默擯應對治。諸經初ノ語ニハ應稱如是
T2213_.58.0056b01: 我聞等ヲ令答阿難也。又論云。復次欲令
T2213_.58.0056b02: 佛法久住世間故。長老摩訶迦葉等諸阿羅
T2213_.58.0056b03: 漢。佛初何處説法説何等法。阿難答。如是
T2213_.58.0056b04: 我聞。一時佛在波羅奈國仙人鹿林中。爲五
T2213_.58.0056b05: 比丘説是苦聖諦。我本不從他聞。法中正憶
T2213_.58.0056b06: 念得眼智明覺。是經是中應廣説。如集法經
T2213_.58.0056b07: 中説。佛入涅槃時。地六種動。諸河反流。疾
| T2213_.58.0056b08: | 風暴發黒雲四起。惡雷掣電雹雨驟 | 崇痩 反 | 墮。 |
| T2213_.58.0056b10: | 大號咷 | 哭 也 | 諸天人等皆發是言。佛取涅槃一何 |
T2213_.58.0056b12: 花葉一時割裂。諸須彌山王盡皆傾動。海水
T2213_.58.0056b13: 波揚。地大震動。山崖崩落諸樹摧折。四面
T2213_.58.0056b14: 烟起甚大可畏。陂池江河盡皆澆濁。惠星
T2213_.58.0056b15: 晝出諸人啼哭。諸天女等噢吚哽咽涕涙交
T2213_.58.0056b16: 流。諸學人等默然不樂。諸無學人念有爲諸
T2213_.58.0056b17: 法一切無常。如是天人夜叉羅刹揵闥婆甄陀
T2213_.58.0056b18: 羅摩睺羅伽及諸龍等皆大憂愁。諸阿羅漢
T2213_.58.0056b19: 度老病死海。心念言。已度凡人恩愛河。老病
T2213_.58.0056b20: 死券已裂破。見身篋中四大蛇。今入無餘滅
T2213_.58.0056b21: 涅槃。諸大阿羅漢各各隨意。於諸山林流泉
T2213_.58.0056b22: 谿谷。處處捨身而般涅槃。更有諸阿羅漢。於
T2213_.58.0056b23: 虚空中飛勝而去。譬如鴈王。現種種神力。令
T2213_.58.0056b24: 衆人心信清淨。然後般涅槃。六欲天乃至遍
T2213_.58.0056b25: 淨天等。見諸阿羅漢皆取滅度。各心念言。佛
T2213_.58.0056b26: 日既沒。種種禪定解脱智慧弟子先亦滅度。
T2213_.58.0056b27: 是諸衆生有種種婬怒癡病。是法藥師輩今
T2213_.58.0056b28: 疾滅度。誰當治者。無量智慧大海中ヨリ生スル弟
T2213_.58.0056b29: 子ノ蓮華今已乾枯。法樹摧折法雲散滅。大智
T2213_.58.0056c01: 象王既逝。象子亦隨去。法商人過去。從誰
T2213_.58.0056c02: 求法寶。如偈説
T2213_.58.0056c03: 佛已永寂入涅槃 諸滅結衆亦過去
T2213_.58.0056c04: 世界如是空無智 癡冥遂増智燈滅
T2213_.58.0056c05: 爾時諸天禮摩訶迦葉足説偈言
T2213_.58.0056c06: 耆年欲恚慢已除 其形譬如紫金柱
T2213_.58.0056c07: 上下端嚴妙無比 目明清淨如蓮華
T2213_.58.0056c08: 如是讃已。白大迦葉。仁者和不。佛法船欲
T2213_.58.0056c09: 破。法城欲頽。法海欲竭。法幢欲倒。法燈欲
T2213_.58.0056c10: 滅。説法人欲去。行道人漸少。惡人力轉盛。
T2213_.58.0056c11: 當以大慈建立佛法。爾時大迦葉心如大海
T2213_.58.0056c12: 澄靜不動。良久而答。汝等善説。實如所言。世
T2213_.58.0056c13: 間不久無智盲冥。於是大迦葉默然受請。爾
T2213_.58.0056c14: 時諸天禮大迦葉足。忽然不現各自還去。是
T2213_.58.0056c15: 時大迦葉思惟。我今云何使是三阿僧祇劫
T2213_.58.0056c16: 難得佛法而得久住。如是思惟竟。我知是
T2213_.58.0056c17: 法可使久住。應當結集修妬路阿毘曇毘尼
T2213_.58.0056c18: 作三法藏。如是佛法可得久住。未來世人
T2213_.58.0056c19: 可得受行。所以者何。佛世世勤苦慈愍衆
T2213_.58.0056c20: 生故。學得是法爲人演説。我曾亦應承用佛
T2213_.58.0056c21: 教宣揚開化。是時大迦葉作是語竟。住須彌
T2213_.58.0056c22: 山頂撾銅揵椎。説此偈言
T2213_.58.0056c23: 佛諸弟子 若念於佛 當報佛恩
T2213_.58.0056c24: 莫入涅槃
T2213_.58.0056c25: 是揵椎音。大迦葉語聲。遍至三千大千世界。
T2213_.58.0056c26: 皆悉聞知。諸有弟子得神力者。皆來集會大
T2213_.58.0056c27: 迦葉所。爾時大迦葉告諸會者。佛法欲滅。佛
T2213_.58.0056c28: 從三阿僧祇劫。種種勤苦慈愍衆生學得是
T2213_.58.0056c29: 法。佛般涅槃已。諸弟子知法持法誦法者。皆
T2213_.58.0057a01: 亦隨佛滅度。法今欲滅。未來衆生甚可憐
T2213_.58.0057a02: 愍。失智慧眼愚癡盲冥。佛大慈悲愍傷衆
T2213_.58.0057a03: 生。我曹應當承用佛教。須待結集經藏竟
T2213_.58.0057a04: 隨意滅度。諸來衆會皆受教住。爾時大迦葉
T2213_.58.0057a05: 選得千人。除テ善阿難。盡皆阿羅漢得六神
T2213_.58.0057a06: 通。得共解脱無礙解脱。悉得三明禪定自
T2213_.58.0057a07: 在。能逆順行諸三昧皆悉無礙。誦讀三藏知
T2213_.58.0057a08: 内外經書。諸外道家十八種大經盡亦讀知
| T2213_.58.0057a09: | 乃至 | 大迦葉入禪定以天眼觀。今是衆中誰有 |
T2213_.58.0057a11: 九百九十九人。諸漏已盡清淨無垢。大迦葉
T2213_.58.0057a12: 從禪定起。衆中手牽阿難出言。今清淨衆中
T2213_.58.0057a13: 結集經藏。汝結未盡不應住此。是時阿難漸
T2213_.58.0057a14: 耻悲泣而自念言。我二十五年。隨侍世尊供
T2213_.58.0057a15: 給左右。未曾得如是苦惱。佛實大徳慈悲
T2213_.58.0057a16: 含忍。念已白大迦葉言。我能有力不久可得
T2213_.58.0057a17: 道。但諸佛法阿羅漢不得供給左右使令。以
T2213_.58.0057a18: 是故我留殘結不盡斷耳。大迦葉言。汝更有
T2213_.58.0057a19: 罪。佛意不欲聽女人出家。汝慇懃勸請佛聽
T2213_.58.0057a20: 爲道。以是故佛之正法五百歳而衰微。是
T2213_.58.0057a21: 汝突吉羅罪。阿難言。我憐愍瞿曇彌。又三
T2213_.58.0057a22: 世諸佛皆有四部衆。我釋迦牟尼佛云何
T2213_.58.0057a23: 獨無。大迦葉復言。佛欲涅槃時。近倶夷那
T2213_.58.0057a24: 竭城脊痛。四疊漚多羅僧敷。臥語汝言。我
T2213_.58.0057a25: 須水。汝不供給。是汝突吉羅罪。阿難答言。是
T2213_.58.0057a26: 時五百乘車截流而渡令水渾濁。以是故不
T2213_.58.0057a27: 取。大迦葉復言。正使水濁。佛有大神力。能
T2213_.58.0057a28: 令大海濁水清淨。汝何以故不與。是汝之
T2213_.58.0057a29: 罪。汝去作突吉羅懺悔。大迦葉復言。佛問
T2213_.58.0057b01: 汝。若有人四神足好修。可住壽一劫若減一
T2213_.58.0057b02: 劫。佛四神足好修。欲住壽一劫若減一劫。汝
T2213_.58.0057b03: 點然不答。問汝至三。汝故默然。汝若答佛。佛
T2213_.58.0057b04: 四神足好修應住一劫若減一劫。由汝故令
T2213_.58.0057b05: 佛世尊早入涅槃。是汝突吉羅罪。阿難言。魔
T2213_.58.0057b06: 蔽我心。是故無言。我非惡心而不答佛。大
T2213_.58.0057b07: 迦葉復言。汝與佛疊僧伽梨衣以足踏上。是
T2213_.58.0057b08: 汝突吉羅罪。阿難言。爾時有大風起無人
T2213_.58.0057b09: 助。我捉衣時風吹來墮我脚下。非不恭敬故
T2213_.58.0057b10: 踏佛衣。大迦葉復言。佛陰藏相般涅槃後ヲ
T2213_.58.0057b11: 以テ示女人。是何可恥。是汝突吉羅罪。阿
T2213_.58.0057b12: 難言。爾時我思惟。若諸女人見佛陰藏相
T2213_.58.0057b13: 者。便自羞耻女人形。欲得男子身。修行佛
T2213_.58.0057b14: 相種福徳根。以是故我示女人。不爲無耻
T2213_.58.0057b15: 而故破戒。大迦葉言。汝有六種突吉罪。盡
T2213_.58.0057b16: 應僧中悔過。阿難言諾。隨長老大迦葉及
T2213_.58.0057b17: 僧所教。是時阿難長跪合掌。偏袒右肩脱革
T2213_.58.0057b18: 履。六種突吉羅罪懺悔。大迦葉於僧中手牽
T2213_.58.0057b19: 阿難出。語阿難言。斷汝漏盡然後來入。殘
| T2213_.58.0057b20: | 結未盡汝勿來也。如是語竟便自閉門 | 乃至 | 阿 |
T2213_.58.0057b22: 求道。是阿難智慧多定力少。是故不即得
T2213_.58.0057b23: 道。定智等者乃可速得。後夜欲過疲極偃
T2213_.58.0057b24: 息。却臥就枕。頭未至枕廓然得悟。如電光
T2213_.58.0057b25: 出時暗者見道。阿難如是入金剛定。破一切
T2213_.58.0057b26: 諸煩惱山。得三明六神通共解脱。作大力阿
T2213_.58.0057b27: 羅漢。即夜到僧堂門敲門而喚。大迦葉問
T2213_.58.0057b28: 言。敲門者誰。答曰。我是阿難。大迦葉言。汝
T2213_.58.0057b29: 何以來。阿難言。我今夜得盡諸漏。大迦葉
T2213_.58.0057c01: 言。不與汝開門。汝從門籥孔中來。阿難答
T2213_.58.0057c02: 言。可爾。即以神力從門籥孔中入。禮拜僧
T2213_.58.0057c03: 足懺悔。大迦葉莫復見責。大迦葉手摩阿難
T2213_.58.0057c04: 頭言。我故爲汝使汝得道。汝無嫌恨。我如
T2213_.58.0057c05: 是以汝自證。譬如手畫虚空無所染著。阿羅
T2213_.58.0057c06: 漢心亦如是。一切法中得無所著。復汝本
T2213_.58.0057c07: 坐。是時僧復議言。憍梵鉢提已取滅度。更
T2213_.58.0057c08: 有誰能結集經藏。長老阿泥盧豆言。是長老
T2213_.58.0057c09: 阿難。於佛弟子常侍近佛。聞經能持佛常嘆
T2213_.58.0057c10: 譽。是阿難能結集經藏。是時長老大迦葉摩
T2213_.58.0057c11: 阿難頭言。佛囑累汝令持法藏。汝應報佛
T2213_.58.0057c12: 恩。佛在何處最初説法。佛諸大弟子能守護
T2213_.58.0057c13: 法藏者皆以滅度。唯汝一人在。汝今應隨佛
T2213_.58.0057c14: 心憐愍衆生。故集佛法藏。是時阿難禮僧已
T2213_.58.0057c15: 坐師子座。時大迦葉説此偈言
T2213_.58.0057c16: 佛聖師子王 阿難是佛子
T2213_.58.0057c17: 師子座處坐 觀衆無有佛
T2213_.58.0057c18: 如是大徳衆 無佛失威儀
T2213_.58.0057c19: 如空無月時 有宿而不嚴
T2213_.58.0057c20: 汝大智人説 汝佛子當演
T2213_.58.0057c21: 何處佛初説 今汝當布現
T2213_.58.0057c22: 是時長老阿難一心合掌。向佛涅槃方。如是
T2213_.58.0057c23: 説
T2213_.58.0057c24: 佛初説法時 爾時我不見
T2213_.58.0057c25: 如是展轉聞 佛在波羅奈
T2213_.58.0057c26: 佛爲五比丘 初開甘露門
T2213_.58.0057c27: 説四眞諦法 苦集滅道諦
T2213_.58.0057c28: 阿若憍陳如 最初得見道
T2213_.58.0057c29: 八萬諸天衆 皆亦入道跡
| T2213_.58.0058a01: | 已上 論文 |
T2213_.58.0058a03: 從佛二十五年也。故不聽聞鹿苑之説教。
T2213_.58.0058a04: 唯展轉聞之。故云佛初説法時。爾時我不見
T2213_.58.0058a05: 如是展轉聞ト也。又論云。大迦葉語阿難。從
T2213_.58.0058a06: 轉法輪經至大般涅槃。集作四阿含。増一阿
T2213_.58.0058a07: 含。中阿含。長阿含。相應阿含。是名修妬路
T2213_.58.0058a08: 法藏。諸阿羅漢更問。誰能明了集毘尼法藏。
T2213_.58.0058a09: 皆言。長老憂波利。於五百阿羅漢中持律第
T2213_.58.0058a10: 一。我等今請。即請言。起就師子座處坐説。佛
T2213_.58.0058a11: 在何處初説毘尼結戒。憂波利受僧教。師子
T2213_.58.0058a12: 座處坐説。如是我聞一時佛在毘舍離。爾時
T2213_.58.0058a13: 須隣那迦蘭陀長者子初作婬欲。以是因縁
T2213_.58.0058a14: 故結初大罪。二百五十戒義。作三部七法
T2213_.58.0058a15: 八法比丘尼増一憂波利問雜部善部。如是
| T2213_.58.0058a16: | 等八千部作毘尼藏 | 已上 論文 |
T2213_.58.0058a18: 復思惟。誰能明了集阿毘曇。念言。長老阿
T2213_.58.0058a19: 難。於五百阿羅漢中解修妬路義第一。我等
T2213_.58.0058a20: 今請。即請言。起就師子座處坐。佛在何處
T2213_.58.0058a21: 初説阿毘曇。阿難受僧教。師子座處坐説。如
T2213_.58.0058a22: 是我聞一時佛在舍婆提城。爾時佛告諸比
T2213_.58.0058a23: 丘。諸有五怖五罪不除不滅。是因縁故此
T2213_.58.0058a24: 生中身心受無量苦。復後世墮惡道中。諸無
T2213_.58.0058a25: 此五怖五罪五怨。是因縁故今生種種身心
T2213_.58.0058a26: 受樂。後世生天上樂處。何等五怖應遠。一
T2213_.58.0058a27: 者殺生。二者盜。三者邪婬。四者妄語。五者
T2213_.58.0058a28: 飮酒。如是等名爲阿毘曇。作竟廣説五戒
| T2213_.58.0058a29: | 已上 論文 |
T2213_.58.0058b02: 曇等從何處出。答曰。佛在世時法無違錯。佛
T2213_.58.0058b03: 滅度後。初集法時亦如佛在。佛後百年阿輸
T2213_.58.0058b04: 迦王。作般闍于瑟大會。諸大法師論議異
T2213_.58.0058b05: 故。有別部名字。從是以來展轉。至性迦旃
T2213_.58.0058b06: 延婆羅門道人。智慧利根盡讀三藏内外經
T2213_.58.0058b07: 書。欲解佛法故。作發智經八乾度。初品是世
T2213_.58.0058b08: 門第一法。後諸弟子。爲後人不能盡解八乾
T2213_.58.0058b09: 度故。作鞞婆沙。有人言。六分阿毘曇中。第
T2213_.58.0058b10: 三分八品之名分別世處分。是目揵連作。六
T2213_.58.0058b11: 分中初分八品四品。是婆須密菩薩作。四品
T2213_.58.0058b12: 是罽賓阿羅漢作。餘五分是諸論議師所作
T2213_.58.0058b13: 有人言。佛在時舍利弗解佛語故作阿毘曇。
T2213_.58.0058b14: 後犢子道人等誦讀。乃至今名爲舍利弗阿
T2213_.58.0058b15: 毘曇。摩訶迦旃延。佛在時。解佛語作蜫勒
T2213_.58.0058b16: 乃至今行於南天竺。諸論議師皆是廣解語
| T2213_.58.0058b17: | 故 | 乃至 | 如是等分別一切法亦名阿毘曇。阿 |
T2213_.58.0058b19: 萬言。二者六分。略説三十二萬言。三者蜫
T2213_.58.0058b20: 勒略説三十二萬言。是爲阿毘曇。略説如是
| T2213_.58.0058b21: | 我聞總義竟 | 已上 論文 |
T2213_.58.0058b23: 論等釋如是我聞一時五字義畢。就今宗
T2213_.58.0058b24: 明義可有淺深二義。所謂淺略分者。如理
T2213_.58.0058b25: 趣釋云。如是者所謂結集之時所作是也。我
| T2213_.58.0058b26: | 聞者蓋表親從佛聞也。時者當説經之時 | 云云 |
T2213_.58.0058b28: 自然法爾之唱也。一時者三世常恒超越三
T2213_.58.0058b29: 時之一時也
T2213_.58.0058c01: 問曰。今疏言初五義者是應通序五義。何
T2213_.58.0058c02: 指如是我聞一時義云五義耶 答。大論
T2213_.58.0058c03: 明説故 問曰。云何明説耶 答。大論第一
| T2213_.58.0058c04: | 明如是我聞一時已テ結シテ云五字別義竟 | 云云 |
T2213_.58.0058c06: 任テ龍樹所判指シテ如是我聞一時ヲ云初五義
T2213_.58.0058c07: 也。但論云五字別義。疏云五義。是則聊有
T2213_.58.0058c08: 意。所謂彼智論第一卷ニハ釋如是我聞一時
T2213_.58.0058c09: 之別義。第二卷ニハ釋如是我聞一時之總義
T2213_.58.0058c10: 故。論ニ言フ五字別義畢ト者。第一卷ニ釋シ彼五
T2213_.58.0058c11: 字別義畢ル之下文也。然第二卷ニ又釋彼總
T2213_.58.0058c12: 義也。故今若言五字別義者。唯限一卷別
T2213_.58.0058c13: 義不可通二卷總義。故疏家爲ニ兼テ顯第一
T2213_.58.0058c14: 第二總別兩義故。略シテ字別兩言但言五義
T2213_.58.0058c15: 也。廣明ノ之言ハ正指彼論第二ヲ也。有テ論ニ明
T2213_.58.0058c16: 白也。要覽之人披論明ニ知レ而已
T2213_.58.0058c17: 妙印鈔卷第四
| T2213_.58.0058c18: | 御本云 | 元徳二年 | 庚 午 | 潤六月六日加點 |
| T2213_.58.0058c20: | 沙門阿寂 | 六十一 |
T2213_.58.0058c22:
T2213_.58.0058c23:
T2213_.58.0058c24:
T2213_.58.0058c25: 沙門阿寂記
T2213_.58.0058c26: 釋入眞言門住心品之餘
T2213_.58.0058c27: 三從然此下。明辨通序有無中。自分爲三。
T2213_.58.0058c28: 初明梵本闕無。二明闕無所由。三明例加
T2213_.58.0058c29: 初中。然此經梵本者。指三千頌略經之梵本
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