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大般若波羅蜜多經般若理趣分述讃 (No. 1695_ 窺基撰 ) in Vol. 33

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T1695_.33.0037a01:
T1695_.33.0037a02: 大般若波羅蜜多經般若理趣分
T1695_.33.0037a03: 述讃卷第二
T1695_.33.0037a04:
T1695_.33.0037a05:  大慈恩寺沙門 基撰 
T1695_.33.0037a06: 經曰。是薄伽梵住欲界頂他化自在天王宮中
T1695_.33.0037a07:  讃曰。自下第四明説教處。於化土中略彰
T1695_.33.0037a08: 四徳以顯經勝擧化勝。處以表報身及法身土
T1695_.33.0037a09: 亦含實徳。第一處尊勝在欲極天他化宮故。
T1695_.33.0037a10: 第二同居勝諸佛曾遊大寶殿故。第三嚴麗
T1695_.33.0037a11: 勝無價末尼鎣衆寶故。第四愛重勝賢聖天
T1695_.33.0037a12: 仙所欣樂故。此文第一處尊勝也。是薄伽梵
T1695_.33.0037a13: 者指説教主即能住人。住者依止居處之義。
T1695_.33.0037a14: 欲者貪愛即是婬觸段食之貪。界者族類疆
T1695_.33.0037a15: 畔之義。界由欲生能生於欲名爲欲界。如胡
T1695_.33.0037a16: 椒飮如金剛環。頂者頭頂高極之義。此於欲
T1695_.33.0037a17: 界六欲天中最高勝處名欲界頂。雖言勝處
T1695_.33.0037a18: 仍未顯名爲顯天名故。經次言他化自在諸天
T1695_.33.0037a19: 福力隨欲所須如應即現。然第五天業既殊
T1695_.33.0037a20: 勝。則不如是隨欲化物。但以生得變化之力
T1695_.33.0037a21: 變作種種所須之具而受用之。今第六天業
T1695_.33.0037a22: 更殊勝。雖有衆具隨欲即現亦能自變化作
T1695_.33.0037a23: 衆具而不受用。要待他天變爲樂具。自方受
T1695_.33.0037a24: 用業力勝故。由如是義名他化天。就此天
T1695_.33.0037a25: 中非無貴賤臣主等別。今處彼天貴主所居
T1695_.33.0037a26: 非住臣賤下惡天處。故經復言天王宮中。欲
T1695_.33.0037a27: 顯法尊説必依於上極勝處非於餘下也。如
T1695_.33.0037a28: 證菩提要金剛座。説此勝法必他化宮。如十
T1695_.33.0037a29: 地經依勝處也。此表報身住無漏淨土之中。
T1695_.33.0037b01: 亦表法身住離貪欲究竟極處清淨法界。證
T1695_.33.0037b02: 此法者能作利他之勝事。故亦爲利他處於
T1695_.33.0037b03: 淨土及法性。無分別智及後得智神用無方
T1695_.33.0037b04: 名爲自在。此乃諸天法王曾居之宮室也。故
T1695_.33.0037b05: 餘經言畢竟空寂以爲舍。故三身利物各各
T1695_.33.0037b06: 別。故所居之土亦各別也。寄在天宮彰處尊
T1695_.33.0037b07: 而法勝。標居界頂顯妙理以幽深也
T1695_.33.0037b08: 經曰。一切如來嘗所遊處咸共稱美大寶藏殿
T1695_.33.0037b09: 讃曰。此即第二同居勝也。嘗者曾也。遊謂
T1695_.33.0037b10: 遊陟。處謂安處。唯一佛住諸佛不居則非好
T1695_.33.0037b11: 處。今顯十方過現諸佛皆曾於此他化天宮遊
T1695_.33.0037b12: 陟安處。諸聖共履故知勝處。設後諸佛現雖
T1695_.33.0037b13: 不住皆共稱揚讃美其宮。稱者稱揚美者歎
T1695_.33.0037b14: 美。天王宮中舍有無量。今佛居彼大寶藏殿。
T1695_.33.0037b15: 衆珍所成名之爲寶。以寶爲藏名爲寶藏。寶
T1695_.33.0037b16: 藏即殿名寶藏殿。殿既高廣復以貴寶之所
T1695_.33.0037b17: 莊嚴名爲大寶。佛居天宮内大寶藏殿中住
T1695_.33.0037b18: 也。此意總表報法二身無分別智及後得智
T1695_.33.0037b19: 居過現佛曾所遊處。并共稱美大寶藏殿。亦
T1695_.33.0037b20: 顯諸佛共居同讃故知處勝。佛受用身住報
T1695_.33.0037b21: 土及後得智分別法性義名爲遊。無分別智
T1695_.33.0037b22: 住法性土遊戲如理號爲處。由受用土具十
T1695_.33.0037b23: 八徳法性之土具含萬善。所以諸佛常共讃
T1695_.33.0037b24: 歎此二土故名共稱美。稱者稱揚顯名言之
T1695_.33.0037b25: 所不及。美者歎美假言詮以談實徳。廣同法
T1695_.33.0037b26: 界名大。萬徳所成名寶。含容衆善名藏。空寂
T1695_.33.0037b27: 之室名殿。報法二身初後二智常居此處。説
T1695_.33.0037b28: 法利他諸佛同居彰共遊而處麗。三明竝讃
T1695_.33.0037b29: 示具徳以號藏
T1695_.33.0037c01: 經曰。其殿無價末尼所成種種珍奇間雜嚴飾
T1695_.33.0037c02: 讃曰。自下第三莊嚴勝也。於中有三。一明
T1695_.33.0037c03: 總嚴二列別嚴三列餘嚴。此總嚴也。梵云末
T1695_.33.0037c04: 尼此云如意。其殿既以無價如意神珠所成。
T1695_.33.0037c05: 加以帝青大青石藏杵藏四寶四色七珍七光
T1695_.33.0037c06: 間錯莊嚴朱紫交映。此意總表法性之殿如
T1695_.33.0037c07: 如意珠。無爲萬徳之所嚴鎣。受用土殿般若
T1695_.33.0037c08: 爲體同彼末尼。有爲衆善之所莊飾義同間
T1695_.33.0037c09: 雜嚴飾其殿。二大殿二身所居。如如意珠隨
T1695_.33.0037c10: 欲所求一切皆得。末尼無價更飾之以七珍
T1695_.33.0037c11: 境。智莫方加嚴之以萬徳。此其總嚴也
T1695_.33.0037c12: 經曰。衆色交映放大光明。讃曰。自下第二
T1695_.33.0037c13: 列別嚴也。於中總有十四別嚴。此有二嚴也。
T1695_.33.0037c14: 七珍間錯所以衆色交映。四輝&MT05421;燿故能放
T1695_.33.0037c15: 大光明。又朱紫相雜擧事而論交映。素黄飛
T1695_.33.0037c16: 彩離質而放光明。此意總表法性無著約縁。
T1695_.33.0037c17: 涅槃分四譬猶交映任物以成衆色。又智分
T1695_.33.0037c18: 眞俗似衆色而交映。此二齊垂教彩。若色以
T1695_.33.0037c19: 放光明。既有照耀之功兼資破闇之力故。此
T1695_.33.0037c20: 二句即是二嚴
T1695_.33.0037c21: 經曰。寶鐸金鈴處處懸列微風吹動出和雅音
T1695_.33.0037c22:  讃曰。此有四嚴。一懸寶鐸。二列金鈴。三
T1695_.33.0037c23: 吹動以微風。四發音而和雅。既鏗鏘以振
T1695_.33.0037c24: 響足觀聽以明心。此意運以六通同寶鐸。而
T1695_.33.0037c25: 振駭飛乎四辯若金鈴。而驚濟隨機往利處
T1695_.33.0037c26: 處之義顯然愍物宣揚。懸列之言攸顯。若不
T1695_.33.0037c27: 大悲之風飄扇七辯之音無發。故知感應道
T1695_.33.0037c28: 成智悲之徳被也。言七辯者所謂捷辯。迅辯。
T1695_.33.0037c29: 應辯。無疏謬辯。無斷盡辯。凡所演説豐義味
T1695_.33.0038a01: 辯。一切世間最勝妙辯。六通等義竝如下
T1695_.33.0038a02:
T1695_.33.0038a03: 經曰。綺蓋繒旛華幢綵拂寶珠纓絡半滿月等
T1695_.33.0038a04:  讃曰。此有八嚴。羅蓋扶疏飛圓華而孕綺。
T1695_.33.0038a05: 霞旛飄颺曳曲&MT04837;以疑虹。華幢肅以干雲。綵
T1695_.33.0038a06: 拂嚴而曳地。明珠磊磊映明銀星。珍纓絡
T1695_.33.0038a07: 絡潔逾金鏡。輪低翠嶺同浮半月之暉。璧掛
T1695_.33.0038a08: 青巖如含滿月之彩。即其化土所居天宮讃
T1695_.33.0038a09: 麗飾也。此意總顯報法二土。四無量如綺
T1695_.33.0038a10: 蓋以蔭群生。四總持若繒旛而轉衆惡。三三
T1695_.33.0038a11: 摩地喩彼華幢。百千功徳所莊飾故。四種
T1695_.33.0038a12: 攝事譬斯綵拂。垂遍含生拂塵垢故。四總持
T1695_.33.0038a13: 三三昧皆如下釋。四無量攝事等不異常談。
T1695_.33.0038a14: 三念住爲寶珠恒時平等故。四弘願爲纓絡
T1695_.33.0038a15: 助嚴衆行故。無畏爲半月能破外道消除邪
T1695_.33.0038a16: 惡故。十力爲滿月能破天魔令除諸惡故。或
T1695_.33.0038a17: 以六度爲寶珠通攝萬行故。三念住者謂一
T1695_.33.0038a18: 分讃不生愛。一分毀不生瞋。於一會中半讃
T1695_.33.0038a19: 半毀不愛不恚。於此三中但住大捨名爲念
T1695_.33.0038a20: 住。四弘願者一未離苦願離。二未得樂願得。
T1695_.33.0038a21: 三未發心修斷願發心修斷。四未成佛者願
T1695_.33.0038a22: 早成佛。無畏十力至下當知。此上第二列別
T1695_.33.0038a23: 嚴也
T1695_.33.0038a24: 經曰。種種雜飾而用莊嚴 讃曰。此即第三列
T1695_.33.0038a25: 餘嚴也。末尼六殿大嚴如是。子細別嚴今總
T1695_.33.0038a26: 彰擧。所謂戸牖軒窓甍棟蘭楯皆隨具有。即
T1695_.33.0038a27: 顯解脱。勝處。遍處。無諍。願智。永斷習氣。一
T1695_.33.0038a28: 切種妙智百千功徳。所嚴二土有爲無爲理
T1695_.33.0038a29: 應爾故
T1695_.33.0038b01: 經曰。賢聖天仙之所愛樂 讃曰。此即第四
T1695_.33.0038b02: 寶重勝也。五乘凡夫曰賢。三乘證果曰聖。五
T1695_.33.0038b03: 趣之極曰天。人有神徳曰仙。寶而重之爲愛。
T1695_.33.0038b04: 欣求傾渇爲樂。此化土也。今顯三乘之中若
T1695_.33.0038b05: 凡若聖倶生愛重欣求趣證。名爲愛樂。此顯
T1695_.33.0038b06: 法報二身隨應土也
T1695_.33.0038b07: 經曰。與八十億大菩薩倶 讃曰。自下第五
T1695_.33.0038b08: 教所被機。然此經中實通凡聖如下經云。金
T1695_.33.0038b09: 剛手等諸大菩薩及餘天衆聞佛所説信受奉
T1695_.33.0038b10: 行。金剛手等聖人衆也。餘天等者凡夫衆也。
T1695_.33.0038b11: 故知此會凡聖兩集。又準化處在他化宮。顯
T1695_.33.0038b12: 居化土理然。天宮非是淨土。若準十地諸大
T1695_.33.0038b13: 菩薩者即應化處不説天宮。由此人處影顯。
T1695_.33.0038b14: 可知處説天宮彰凡夫皆居穢土。衆標菩薩
T1695_.33.0038b15: 明大士咸處淨方。然則教迹幽深非愚所測
T1695_.33.0038b16: 故。乃但題菩薩。應此通機。化處擧勝而説天
T1695_.33.0038b17: 宮。聽衆標尊但言菩薩。理兼通也。又法門
T1695_.33.0038b18: 仲邃但被一乘之人。玄宗寥廓遂隔二乘之
T1695_.33.0038b19: 衆也。此被機中文勢有四。一擧數二陳徳三
T1695_.33.0038b20: 列名四彰軌。此擧數也。與者兼并及會之義。
T1695_.33.0038b21: 十萬爲億八十億者八百萬也。所言大者略
T1695_.33.0038b22: 有四義。一數大八百萬菩薩會集聽法故。二
T1695_.33.0038b23: 徳大皆具總持等諸大功徳故。三業大竝具
T1695_.33.0038b24: 妙辯才説法利生故。四名大如金剛手等十
T1695_.33.0038b25: 地滿名故。菩薩倶者顯教深妙唯被上機。欲
T1695_.33.0038b26: 令有情得希有法精勤渇仰信受奉行故
T1695_.33.0038b27: 經曰。一切皆具陀羅尼門三摩地門無礙妙辯
T1695_.33.0038b28:  讃曰。下陳徳也於中有二。初列名後例指。
T1695_.33.0038b29: 此列名也。陀羅尼者此云總持以念慧爲性。
T1695_.33.0038c01: 此有四種。法義及明呪能得菩薩忍。法謂能
T1695_.33.0038c02: 詮於一名等中持諸名等故。義謂所詮於一
T1695_.33.0038c03: 義中持諸義故。呪如下説。能得菩薩忍者謂
T1695_.33.0038c04: 有一呪速得菩薩無生法忍。彌勒菩薩説壹胝
T1695_.33.0038c05: 密胝吉胝思羼底丁履
缽陀膩莎訶。三摩地
T1695_.33.0038c06: 者此云等持舊云三昧。謂諸有漏無漏等定
T1695_.33.0038c07: 皆能平等持心於境名曰等持。謂大空等三
T1695_.33.0038c08: 三昧等。無礙妙辯謂法義詞辯説無礙。初之
T1695_.33.0038c09: 二徳擧自利行。第三之徳擧利他行。此三體
T1695_.33.0038c10: 性。依處。修法。得位。一切義門如別處説
T1695_.33.0038c11: 經曰。如是等類無量功徳設經多劫説不能
T1695_.33.0038c12: 盡 述曰。此指例也。劫者時分。菩薩修因時
T1695_.33.0038c13: 行並大故讃功徳經劫不窮。謂轉法輪無生
T1695_.33.0038c14: 忍等恐文繁廣故例指也。何故須讃菩薩功
T1695_.33.0038c15: 徳。爲捨衆生輕慢心故。有作是言。諸聲聞衆
T1695_.33.0038c16: 久修梵行諸菩薩衆應當敬禮。又令衆生起
T1695_.33.0038c17: 淨心故。菩薩尚有如是功徳何況如來。故諸
T1695_.33.0038c18: 有情至心歸禮竝願速證
T1695_.33.0038c19: 經曰。其名曰金剛手菩薩摩訶薩「觀自在菩
T1695_.33.0038c20: 薩摩訶薩虚空藏菩薩摩訶薩金剛拳菩薩摩
T1695_.33.0038c21: 訶薩妙吉祥菩薩摩訶薩大空藏菩薩摩訶薩
T1695_.33.0038c22: 發心即轉法輪菩薩摩訶薩」摧伏一切魔怨菩
T1695_.33.0038c23: 薩摩訶薩。述曰。下列名也。此有八人擧
T1695_.33.0038c24: 其勝者。言菩薩摩訶薩者菩提言覺即一切
T1695_.33.0038c25: 智。薩埵言有情即求菩提之有情也。此通三
T1695_.33.0038c26: 乘。摩訶言大薩埵如前爲簡取大故言摩訶
T1695_.33.0038c27: 薩。又菩提者所求之果智境也。言薩埵者所
T1695_.33.0038c28: 爲拔濟之有情悲境也。即是自利利他二徳。
T1695_.33.0038c29: 又薩埵者是勇健義。精進勇猛求大菩提故
T1695_.33.0039a01: 言菩薩。此後二解許通凡聖。今取第十金剛
T1695_.33.0039a02: 心者故復説言摩訶薩也。言金剛手手者取
T1695_.33.0039a03: 義執義。常起信手取諸功徳故。起智慧手執
T1695_.33.0039a04: 受金剛本法性故。又信智二手猶如金剛堅
T1695_.33.0039a05: 固難壞非邪惡友所能壞故。觀自在者即觀
T1695_.33.0039a06: 世音。觀謂觀察觀諸有情身語心性。受苦惡
T1695_.33.0039a07: 時或祈念時應時爲拔往詣救護名觀自在。神
T1695_.33.0039a08: 用無方得自在故。虚空藏者以空爲藏藏諸
T1695_.33.0039a09: 珍寶。見諸有情貧無財寶從虚空中雨種種
T1695_.33.0039a10: 寶施貧乏故。金剛拳者拳者破壞撃碎之能。
T1695_.33.0039a11: 發起堅固智慧之拳撃破生死煩惱業等。如以
T1695_.33.0039a12: 金剛拳撃碎諸物因以名也。妙吉祥者即文
T1695_.33.0039a13: 殊師利先云妙徳。妙者善義。由善能作勝福
T1695_.33.0039a14: 利事饒益有情名妙吉祥也。大空藏者。大空
T1695_.33.0039a15: 即是遍滿法界。眞如空理以此爲藏。爲諸有
T1695_.33.0039a16: 情説大空法。以此法施令諸有情皆獲種種
T1695_.33.0039a17: 聖法財寶名大空藏。發心即轉法輪者。輪謂
T1695_.33.0039a18: 摧伏移轉之義。法謂教法如法輪章説法輪
T1695_.33.0039a19: 義。此大菩薩從初發心終至十地凡所擧措
T1695_.33.0039a20: 身語意業皆爲有情説深妙理轉大法輪行饒
T1695_.33.0039a21: 益故。摧伏一切魔怨者。魔謂四魔如前已説。
T1695_.33.0039a22: 此四能破有情善事爲衆生怨。此大菩薩住
T1695_.33.0039a23: 金剛心離分段死及諸煩惱故能摧伏一切魔
T1695_.33.0039a24: 怨。此八名中金剛手智取善爲名。觀自在悲
T1695_.33.0039a25: 拔苦爲號虚空藏濟貧爲字。金剛拳破惡爲
T1695_.33.0039a26: 能妙吉祥作善爲目。大空藏顯眞爲稱。轉法
T1695_.33.0039a27: 輪説法爲利。摧伏魔怨害賊爲益。或智慧慈
T1695_.33.0039a28: 悲一對或顯眞顯妄一對。拳如妄法故或顯
T1695_.33.0039a29: 有爲無爲善法一對。或進善破惡一對。隨其
T1695_.33.0039b01: 所應準名知義
T1695_.33.0039b02: 經曰 如是上首有八百萬大菩薩衆前後圍
T1695_.33.0039b03: 遶 讃曰。此第四彰軌也。八百萬者八十億
T1695_.33.0039b04: 也。言前後者以方爲首故有前後。各見世尊
T1695_.33.0039b05: 在其前坐爲其説法。既無背面寧有前後。如
T1695_.33.0039b06: 珠星而拱朗月。譬金山而輔妙高。若衆梵之
T1695_.33.0039b07: 繞梵王。似諸天之圍天帝。尊人重道渇法希
T1695_.33.0039b08: 益。翹注一心冀聞深致
T1695_.33.0039b09: 經曰宣説正法初中後善文義巧妙純一圓滿
T1695_.33.0039b10: 清白梵行 讃曰。此即第六歎法勝徳。宣説
T1695_.33.0039b11: 正法是總句也。刊定可軌離邪分別名爲正
T1695_.33.0039b12: 法。宣顯未聞爲初開智説彰舊理爲久悟人。
T1695_.33.0039b13: 初中等者總有十徳以彰教勝。瑜伽師論八
T1695_.33.0039b14: 十三云。一初善二中善三後善四文巧五義
T1695_.33.0039b15: 妙六純一七圓滿八清淨九鮮白十梵行。彼
T1695_.33.0039b16: 自釋言。初善者謂聽聞時生歡喜故。由法殊
T1695_.33.0039b17: 勝初有聽聞即令生喜。中善者謂修行時無
T1695_.33.0039b18: 有艱苦遠離二邊。依中行故既聽聞已正修
T1695_.33.0039b19: 行時遠離苦樂邪怠二邊。依處中行以求出
T1695_.33.0039b20: 世故中善也。後善者謂極究竟離諸垢故。及
T1695_.33.0039b21: 一切究竟離欲爲後邊故。謂佛言教理極究
T1695_.33.0039b22: 竟性離諸垢能現涅槃。依修行者能離欲故。
T1695_.33.0039b23: 文巧者謂善緝綴名身等故。及八語具得圓
T1695_.33.0039b24: 滿故。八十一云。先首美妙顯了易解樂聞無
T1695_.33.0039b25: 依不逆無邊名八語具。如彼廣説。其能詮文
T1695_.33.0039b26: 善能緝綴。義妙者。謂能引發勝利樂故。其所
T1695_.33.0039b27: 詮義能引利樂。純一者。謂不與一切外道共
T1695_.33.0039b28: 故。其所説法唯佛能説諸外道等不能説故。
T1695_.33.0039b29: 所説法中非雜外道邪惡法故。圓滿者。謂無
T1695_.33.0039c01: 限量故最尊勝故教廣無限義深無量其修學
T1695_.33.0039c02: 者功徳無量故最尊勝。清淨者。謂自性解脱
T1695_.33.0039c03: 故其所説法一刹那中亦無過失。離三毒根
T1695_.33.0039c04: 離諸繋縛故性解脱非有三毒而起説故。鮮
T1695_.33.0039c05: 白者。謂相縛解脱故。非唯一念無其過失相
T1695_.33.0039c06: 續論之亦離諸過。又前清淨法體離過此中
T1695_.33.0039c07: 鮮白能令覺者身亦鮮白。梵行者。謂八支聖
T1695_.33.0039c08: 道此出梵行之體當知此道由純一等四種妙
T1695_.33.0039c09: 相之所顯説故。八聖道名爲梵行。若依此解
T1695_.33.0039c10: 與古不同。此上十徳總顯經勝
T1695_.33.0039c11: 經曰爾時世尊「爲諸菩薩説一切法甚深微妙
T1695_.33.0039c12: 般若理趣清淨法門此門」即是菩薩句義 讃
T1695_.33.0039c13: 曰。自下明第二應機廣説分。於中總有十四
T1695_.33.0039c14: 段經。合之爲三。初六段明菩薩境。次六段
T1695_.33.0039c15: 明菩薩行。後二段明菩薩果。一切佛教所詮
T1695_.33.0039c16: 義理不離此三。説境先令知法染淨因果善
T1695_.33.0039c17: 惡此可欣厭此可修斷。説行次令知依境起
T1695_.33.0039c18: 行修斷之法。説果後令知行行得果殊勝之
T1695_.33.0039c19: 相。初六段明境復分爲三。初二段明體境。
T1695_.33.0039c20: 第一甚深微妙清淨法門。即是對妄顯眞實
T1695_.33.0039c21: 相眞如境體。第二寂靜法性現等覺門。即是
T1695_.33.0039c22: 除闇顯於觀照正智境體。眞如是性正智是
T1695_.33.0039c23: 相。説有前後下皆準知。次二段明行境。第
T1695_.33.0039c24: 三調伏衆惡普勝法門。由觀實相能伏衆惡。
T1695_.33.0039c25: 第四平等智印清淨法門。由觀觀照智慧照
T1695_.33.0039c26: 明。後二段明果境。第五法王灌頂智藏法
T1695_.33.0039c27: 門。顯由二行得位財果。第六如來智印金剛
T1695_.33.0039c28: 法門。顯由二行得自體果。次六段明行復
T1695_.33.0039c29: 分爲三。初二段明依實相斷修之相。第七離
T1695_.33.0040a01: 諸戲論輪字法門。由觀無相斷分別故。第八
T1695_.33.0040a02: 入廣大輪平等法門。由觀平等修證眞故。次
T1695_.33.0040a03: 二段明依觀照修斷之相。第九眞淨供養無
T1695_.33.0040a04: 上法門。由依觀照修眞供養故。第十能善調
T1695_.33.0040a05: 伏智藏法門。由依觀照能除忿等故。後二段
T1695_.33.0040a06: 明依二法遍修之相。第十一性平等性最勝
T1695_.33.0040a07: 法門。修觀實相一切人法平等遍滿故。第十
T1695_.33.0040a08: 二有情住持勝藏法門。修觀觀照遍諸人法
T1695_.33.0040a09: 皆善縁故。由觀前六境而起六行。已後二段
T1695_.33.0040a10: 明得果。第十三無邊無際究竟法門。得二果
T1695_.33.0040a11: 時廣深一味極殊勝故自利果徳。第十四甚
T1695_.33.0040a12: 深理趣無上法門。得二果已自利利他爲三
T1695_.33.0040a13: 界主隨諸有情所願皆證利他果徳。就第一
T1695_.33.0040a14: 段甚深微妙清淨法門。即是對妄顯眞實相
T1695_.33.0040a15: 眞如境體。中文分爲三。初叙世尊所説法門
T1695_.33.0040a16: 之名。次叙世尊所説理趣之義。後叙世尊所
T1695_.33.0040a17: 説法門之徳。此即第一叙法門之號。爾時者
T1695_.33.0040a18: 發端義。處天宮衆雲集所化機感法王應現
T1695_.33.0040a19: 説聽懸會故言爾時。世尊者能説教主。爲諸
T1695_.33.0040a20: 菩薩所被深機。説一切法。有爲無爲諸法體
T1695_.33.0040a21: 事。甚深微妙法性眞如非凡所測名曰甚深。
T1695_.33.0040a22: 二乘莫知復稱微妙。般若理趣即深妙法理。
T1695_.33.0040a23: 謂法性道理義理。趣謂意況所趣旨趣。此意
T1695_.33.0040a24: 即説般若之文所詮深趣觀照般若所取意趣。
T1695_.33.0040a25: 自性潔白名清離諸垢染名淨。門者虚通趣
T1695_.33.0040a26: 入之道。即顯照理會證之由。欲證二空要聞
T1695_.33.0040a27: 此教理。依之修學方可會眞。不知何名強名
T1695_.33.0040a28: 門也。此門是何。此門即是菩薩句義。菩薩三
T1695_.33.0040a29: 義已釋如前。言句義者句謂能詮聲之差別。
T1695_.33.0040b01: 不説文名但説句者。句詮義周非文名故。義
T1695_.33.0040b02: 謂所詮法之差別。不説自體但説義者。法義
T1695_.33.0040b03: 圓被非自體故。句既能詮所詮唯義欲顯此
T1695_.33.0040b04: 教能詮一一皆圓滿。故所詮一一亦周被故。
T1695_.33.0040b05: 擧寛能詮及寛所詮。文名體法皆已攝故。
T1695_.33.0040b06: 欲求菩提於有情之類起大悲智而起修學及
T1695_.33.0040b07: 求菩提。發勇猛者名爲菩薩。今此理趣能
T1695_.33.0040b08: 詮之教即是能詮菩薩之句。所詮之理即是
T1695_.33.0040b09: 所詮菩薩之義。若依此教而行此義證此理
T1695_.33.0040b10: 者名爲菩薩。後道滿時名之爲佛遂捨因名。
T1695_.33.0040b11: 此言菩薩略有三位。一初發心二修正行三
T1695_.33.0040b12: 證法性。三位皆須依此修學。方可得證故名
T1695_.33.0040b13: 爲門
T1695_.33.0040b14: 經曰云何名爲菩薩句義 讃曰。自下第二
T1695_.33.0040b15: 叙佛所説理趣之義。於中有三。初佛自問。次
T1695_.33.0040b16: 述其義。後勸修學此初問也
T1695_.33.0040b17: 經曰。謂極妙樂清淨句義是菩薩句義 讃曰。
T1695_.33.0040b18: 自下述其義。於中有二。初釋其義後釋所由。
T1695_.33.0040b19: 若依清辨世俗可有勝義皆空今説正義空
T1695_.33.0040b20: 寂。若依護法應依下釋。就釋義中合有四十
T1695_.33.0040b21: 一句義。釋菩薩句義。復分爲二。初有十門明
T1695_.33.0040b22: 菩薩修果清淨句義以顯菩薩所有句義。後
T1695_.33.0040b23: 色蘊空寂下三十一門依諸法本性及所由空
T1695_.33.0040b24: 寂清淨句義以顯菩薩所有句義。就初十門
T1695_.33.0040b25: 明菩薩修果清淨句義以顯菩薩句義之中復
T1695_.33.0040b26: 分爲五。然菩薩修略有五種。所謂集總修。無
T1695_.33.0040b27: 相修。無功用修。熾盛修。無喜足修。謂集一切
T1695_.33.0040b28: 總爲一聚簡要修習初修行者諸惡皆斷諸善
T1695_.33.0040b29: 皆修諸生皆度。或觀一切爲骨瑣等或觀此
T1695_.33.0040c01: 身從頭至足唯膿血等名集總修。於離十相
T1695_.33.0040c02: 眞法界中遣事差別而修習故名無相修。漸
T1695_.33.0040c03: 修行者應觀無相。爲令此修純熟自在不假
T1695_.33.0040c04: 功力任運現前。名無功用修。雖無功用修有
T1695_.33.0040c05: 勝劣爲令増勝説熾盛修。或雖熾盛恐有少
T1695_.33.0040c06: 所得便生喜足。謂且修此餘何用爲爲令勿
T1695_.33.0040c07: 厭乃至菩提名無喜足修。今顯菩薩得轉依
T1695_.33.0040c08: 時地前名爲益力損能轉。由習慚愧及勝解
T1695_.33.0040c09: 故益聖道力損二障能。亦可分得五修之果。
T1695_.33.0040c10: 十地正證正行五修。今此十句顯五修果至
T1695_.33.0040c11: 文當知。此即第一順清淨分無所分別。無相
T1695_.33.0040c12: 現行當來佛果名清淨分。此能引彼故名順。
T1695_.33.0040c13: 如佛輪王鮮白蓋等無所分別無相現行。由
T1695_.33.0040c14: 得於此順清淨分。無分別故。悟極妙樂即無
T1695_.33.0040c15: 漏智。地上正證地前分得。若有分別不順清
T1695_.33.0040c16: 淨得苦惡果。今無分別順清淨分故極妙樂
T1695_.33.0040c17: 苦果永無。觸無相樂故。此極妙樂非分別引
T1695_.33.0040c18: 生故名清淨。能詮此句。此句所詮即是菩薩
T1695_.33.0040c19: 句義。詮辨聞行即此。是故下文所説菩薩句
T1695_.33.0040c20: 義竝準此知。更不重釋
T1695_.33.0040c21: 經曰諸見永寂「清淨句義是菩薩句義微妙
T1695_.33.0040c22: 適悦清淨句義」是菩薩句義 讃曰。此中二
T1695_.33.0040c23: 句義。即五果中離種種想得法苑樂。由見永
T1695_.33.0040c24: 寂故離諸相。諸相多由諸見生故。由得法苑
T1695_.33.0040c25: 樂故微妙適悦。諸見者五見等。地前地上伏
T1695_.33.0040c26: 斷無餘故言永寂。以法界爲苑於中遊翫故。
T1695_.33.0040c27: 於此喜悦名法苑樂。證會名得。如王宮外上
T1695_.33.0040c28: 妙園苑遊戲其中受勝喜樂。法界亦爾。求證
T1695_.33.0040c29: 正證皆生樂故
T1695_.33.0041a01: 經曰渇愛永息「清淨句義是菩薩句義胎藏超
T1695_.33.0041a02: 越清淨句義是菩薩句義衆徳莊嚴清淨句義」
T1695_.33.0041a03: 是菩薩句義 讃曰。此中三句。渇愛者謂貪
T1695_.33.0041a04: 欲由渇愛生故名渇愛。謂如鹿渇遙見陽煙
T1695_.33.0041a05: 將以爲水。而起貪求奔走往趣。有情亦爾。
T1695_.33.0041a06: 由煩惱渇見不淨物謂以爲淨。廣起貪求故
T1695_.33.0041a07: 名渇愛。此潤生惑以愛爲先或通發業。諸煩
T1695_.33.0041a08: 惱等貪爲首故。此但擧之。地前漸伏地上能
T1695_.33.0041a09: 除故名永息。由因滅故苦果不生。是故胎藏
T1695_.33.0041a10: 亦能超越。擧一胎生意離分段處變易故。此
T1695_.33.0041a11: 之生死因果既亡遂得殊勝變易異熟。故於
T1695_.33.0041a12: 地前種相好因化成八相。十地之位得諸相
T1695_.33.0041a13: 好清淨功徳莊嚴其身。惡法既亡勝果斯起
T1695_.33.0041a14: 即是念念消融一切麁重依止有漏身器。依
T1695_.33.0041a15: 止本識鞕強不安名爲麁重。如癰瘡等。三苦
T1695_.33.0041a16: 迫逼不安穩故。若在地前由聞般若修行無
T1695_.33.0041a17: 相。令聞熏増銷融本識依上麁重如大良藥
T1695_.33.0041a18: 銷衆病塊。若在十地正能斷之名銷融也。麁
T1695_.33.0041a19: 重既滅故渇愛息。胎藏超越得無麁重。衆徳
T1695_.33.0041a20: 莊嚴愛能潤發。下縁生中自當廣説。胎藏身
T1695_.33.0041a21: 者。瑜伽論説胎藏有八位。已結凝箭内稀名
T1695_.33.0041a22: 羯剌濫位。表裏如酪未至肉位名頞部曇位。
T1695_.33.0041a23: 若已成肉仍極柔軟名閉尸位。若已堅厚稍
T1695_.33.0041a24: 堪摩觸名健南位。肉轉増長支分相現名缽
T1695_.33.0041a25: &T049271;佉位。此後髮毛爪生位眼等根生位依
T1695_.33.0041a26: 處分明願名形位。然由先業或母惡縁令此
T1695_.33.0041a27: 胎藏或髮或色或皮或支變異而生。由業及
T1695_.33.0041a28: 母多習灰鹽等味令髮毛稀尠。由業及母多
T1695_.33.0041a29: 習燸熱令色黒黯。近寒室等令色白生。多噉
T1695_.33.0041b01: 熱食色極赤生。由業及母多習婬欲皮或癬
T1695_.33.0041b02: 疥或癩等。由業及母多習馳走跳躑威儀或
T1695_.33.0041b03: 倒或屈支分缺減。女居左脇倚背向腹。男居
T1695_.33.0041b04: 右脇倚腹向背。胎成滿時其母不堪持此重
T1695_.33.0041b05: 胎。内風便起發生苦痛。又此業報生分風起
T1695_.33.0041b06: 令頭向下足便向上。胎衣纒裹而趣産門。其
T1695_.33.0041b07: 正出時胎衣遂裂分之兩腋。生産門時名正
T1695_.33.0041b08: 生位。時令其母苦痛無量胎身亦爾。此大般
T1695_.33.0041b09: 若第五百八十九卷説。此胎藏身三十六物
T1695_.33.0041b10: 不淨所成。一髮毛二爪三齒四皮革五血六
T1695_.33.0041b11: 肉七筋八脈九骨十髓十一心十二肝十三肺
T1695_.33.0041b12: 十四腎十五脾十六膽十七胞十八胃十九大
T1695_.33.0041b13: 腸二十小腸二十一屎二十二尿二十三洟二
T1695_.33.0041b14: 十四唾二十五涎二十六涙二十七垢二十八
T1695_.33.0041b15: 汗二十九淡三十膿三十一肪三十二&MT01543;三十
T1695_.33.0041b16: 三腦三十四膜三十五&MT06585;三十六聹。既生長
T1695_.33.0041b17: 已次起六觸。次隨世學次耽家室。次造生業
T1695_.33.0041b18: 次受色等苦樂境界。次隨其業流隨五趣復
T1695_.33.0041b19: 受此身。菩薩不爾。隨願受生設入母胎。即至
T1695_.33.0041b20: 缽羅&T049271;佉位自無惡業。亦不令母習近惡縁
T1695_.33.0041b21: 自損髮等。亦不令母受諸苦惱。既生長已亦
T1695_.33.0041b22: 無如前所説惡過。唯以悲智受生爲業故名
T1695_.33.0041b23: 超越。變易之身無是事也。具三十二相八十
T1695_.33.0041b24: 隨好故名衆徳莊嚴。悲智熏修得是身故
T1695_.33.0041b25: 經曰意極猗適「清淨句義是菩薩句義得大光
T1695_.33.0041b26: 明清淨句義」是菩薩句義 讃曰。此中二句
T1695_.33.0041b27: 義即是能正了知無量無分限相大法光明。得
T1695_.33.0041b28: 達法界等十方無邊無分量相故極猗適。顯
T1695_.33.0041b29: 照行故名法光明。既能廣達契會法性證眞
T1695_.33.0041c01: 妙理意極猗適。能了此智分明顯照名法光
T1695_.33.0041c02: 明。此二離垢故名清淨
T1695_.33.0041c03: 經曰身善安樂「清淨句義是菩薩句義語善安
T1695_.33.0041c04: 樂清淨句義是菩薩句義意善安樂清淨句義」
T1695_.33.0041c05: 是菩薩句義 讃曰。此中三句即是第五爲令
T1695_.33.0041c06: 法身圓滿成辨能正攝受後後勝因。第十地
T1695_.33.0041c07: 名圓滿在佛地名成辨感此之因最是殊勝説
T1695_.33.0041c08: 爲勝因。即是此中三業安樂清淨之義。正由
T1695_.33.0041c09: 前位意善安樂語身二業助安樂故。後後法
T1695_.33.0041c10: 身圓滿成辨。三業不淨逼迫現前便無安樂。
T1695_.33.0041c11: 後後法身無由成辨。此上十句義明菩薩修
T1695_.33.0041c12: 果清淨句義。以顯菩薩所有句義。此中清淨
T1695_.33.0041c13: 若是染者離過清淨。若善者修習清淨。菩薩
T1695_.33.0041c14: 句義不離此。故地前分得地上正證。故益力
T1695_.33.0041c15: 轉在地前位
T1695_.33.0041c16: 經曰色蘊空寂「清淨句義是菩薩句義受想行
T1695_.33.0041c17: 識蘊空寂清淨句義是菩薩句義眼處空寂清
T1695_.33.0041c18: 淨句義是菩薩句義耳鼻舌身意處空寂清淨
T1695_.33.0041c19: 句義是菩薩句義色處空寂清淨句義是菩薩
T1695_.33.0041c20: 句義聲香味觸法處空寂清淨句義是菩薩句
T1695_.33.0041c21: 義眼界空寂清淨句義是菩薩句義耳鼻舌身
T1695_.33.0041c22: 意界空寂清淨句義是菩薩句義色界空寂清
T1695_.33.0041c23: 淨句義是菩薩句義聲香味觸法界空寂清淨
T1695_.33.0041c24: 句義是菩薩句義眼識界空寂清淨句義是菩
T1695_.33.0041c25: 薩句義耳鼻舌身意識界空寂清淨句義」是菩
T1695_.33.0041c26: 薩句義 讃曰。自下第二三十一門依諸法
T1695_.33.0041c27: 本性及所由空寂清淨句義以顯菩薩所有句
T1695_.33.0041c28: 義。於中分二。初有二十六門明世俗勝義法
T1695_.33.0041c29: 所依所從本性空寂清淨句義。以顯菩薩所
T1695_.33.0042a01: 有句義。第二善非善下五對通染淨法差別
T1695_.33.0042a02: 本性空寂清淨句義。以顯菩薩所有句義。初
T1695_.33.0042a03: 中分三。初有九門唯明世俗法所依本性空
T1695_.33.0042a04: 寂清淨句義。以顯菩薩所有句義。次有十六
T1695_.33.0042a05: 門唯明勝義法所從本性空寂句義。以顯菩
T1695_.33.0042a06: 薩所有句義。後有一門總明世俗及勝義法
T1695_.33.0042a07: 所依本性空寂清淨句義以顯菩薩所有句
T1695_.33.0042a08: 義。初中九門即分爲九。此所牒中有三句義。
T1695_.33.0042a09: 即三科法。且如凡夫遍計所執色蘊等法。本
T1695_.33.0042a10: 來空寂空寂即清淨。但有妄心境都無故。依
T1695_.33.0042a11: 他門有本性亦空。經自説言。色如聚沫受喩
T1695_.33.0042a12: 浮泡想同陽焔行類芭蕉識猶幻事。色如聚
T1695_.33.0042a13: 沫者。速増減故水界生故。思飮食味水所生
T1695_.33.0042a14: 故。不可捼接故。非如泥團可令轉變造作餘
T1695_.33.0042a15: 物故。又實非聚似聚顯現乃能發起有情解
T1695_.33.0042a16: 故。受喩浮泡者。三和合生不久堅住相似法
T1695_.33.0042a17: 故。謂下有水上有天雨傍風所撃有浮泡生。
T1695_.33.0042a18: 三和合爲縁生受亦爾。觸等心所法略不説
T1695_.33.0042a19: 爲縁又速疾謝起不堅住故。想同陽焔者。飈
T1695_.33.0042a20: 動性故。無量種相變異生故。令於所縁發顛
T1695_.33.0042a21: 倒故。令其境界極顯了故。由此分別男女等
T1695_.33.0042a22: 相成差別故。行類芭蕉者。不堅實故。枝葉廣
T1695_.33.0042a23: 大速即壞故。如明眼人持利刃入於林。取端
T1695_.33.0042a24: 直芭蕉柱截其根披枝葉。彼於其中都無所
T1695_.33.0042a25: 獲。何況有實。謂聖弟子以妙慧刃於五趣林。
T1695_.33.0042a26: 取作受我見名之爲柱截其根。斷我見故。委
T1695_.33.0042a27: 細簡擇名披枝葉。唯有種種思等諸行差別
T1695_.33.0042a28: 法故。何況有餘常恒之我故如芭蕉。識猶幻
T1695_.33.0042a29: 事者。譬如幻士住四衢道造作四種諸幻化
T1695_.33.0042b01: 事。言幻士者喩隨福非福不動行識。住四衢
T1695_.33.0042b02: 道者住四識住。四幻事者謂象馬等此雖可
T1695_.33.0042b03: 見而無眞實象馬等事。如是應知隨福等識
T1695_.33.0042b04: 住四識住雖有作受我等之相然無眞實我性
T1695_.33.0042b05: 可得。又識於中隱其實性外現異相猶如幻
T1695_.33.0042b06: 像。故知依他亦性空寂。幻法上無自然性故
T1695_.33.0042b07: 名之爲空。圓成之體實理而説非空不空。由
T1695_.33.0042b08: 依二空門方可顯證亦可名空。故三種法皆
T1695_.33.0042b09: 名爲空。上護法解。清辨釋言。又世俗妄説
T1695_.33.0042b10: 色等可有勝義入眞色等皆無。故本空寂如
T1695_.33.0042b11: 第二月妄有即眞無。故本皆空寂下諸空寂
T1695_.33.0042b12: 皆準此知。並應二解。但解其法不解理也。詮
T1695_.33.0042b13: 空寂句。所顯空寂。即是菩薩能詮之句。所
T1695_.33.0042b14: 詮之義。依此證此名菩薩。故集聚荷擔是蘊
T1695_.33.0042b15: 義。出生是處義。因性族類是界義。變礙名色。
T1695_.33.0042b16: 領納名受。取像名想。造作名行。了別名識。以
T1695_.33.0042b17: 心所中受想二法資助心強。修禪無色此二
T1695_.33.0042b18: 用勝。外道説爲生死因。故別名爲蘊。蘊但攝
T1695_.33.0042b19: 有爲無爲非聚故。出生名處根不壞。境現前
T1695_.33.0042b20: 能生於識。故根及境別得處名。所生之識不
T1695_.33.0042b21: 開爲處此亦通無爲。爲境生識故。六根有取
T1695_.33.0042b22: 各自境用故立別名。六境爲根各別取故所
T1695_.33.0042b23: 以名別。性義因義名之爲界。故開六識立十
T1695_.33.0042b24: 八界。亦通無爲。爲破有情識煩惱執對上中
T1695_.33.0042b25: 下三根差別説此三科。三科竝通有漏無漏。
T1695_.33.0042b26: 餘義竝如諸論處説
T1695_.33.0042b27: 經曰眼觸空寂「清淨句義是菩薩句義耳鼻舌
T1695_.33.0042b28: 身意觸空寂清淨句義是菩薩句義眼觸爲縁
T1695_.33.0042b29: 所生諸受空寂清淨句義是菩薩句義耳鼻舌
T1695_.33.0042c01: 身意觸爲縁所生諸受空寂清淨句義」是菩薩
T1695_.33.0042c02: 句義 讃曰。此中二句義。於心所中擧二爲
T1695_.33.0042c03: 首。以有三位五位別故。根等生時近而勝故。
T1695_.33.0042c04: 能生心所觸等強故。觸謂觸對即是觸數。令
T1695_.33.0042c05: 心心所同觸於境名之爲觸。觸由根境識三
T1695_.33.0042c06: 和生。能和三種故諸經論名爲三和。由根變
T1695_.33.0042c07: 異引觸起時勝彼識境故名眼觸乃至意觸。
T1695_.33.0042c08: 由觸分別領似三和生心所用諸心所中故先
T1695_.33.0042c09: 説觸。受能同觸五三位別。近而相順但説六
T1695_.33.0042c10: 觸爲縁所生六種受數不説一切。又此二法
T1695_.33.0042c11: 説爲有支説爲異熟故同蘊等。説其空寂所
T1695_.33.0042c12: 有句義即是菩薩所有句義。不説自餘諸心
T1695_.33.0042c13: 所等
T1695_.33.0042c14: 經曰地界空寂「清淨句義是菩薩句義水火風
T1695_.33.0042c15: 空識界空寂清淨句義」是菩薩句義。讃曰。此
T1695_.33.0042c16: 一法門即是六界成衆生者。四大可知。所言
T1695_.33.0042c17: 空者即内身中空界之色。識謂八識。此中但
T1695_.33.0042c18: 説三種根本。謂色所依但説四大。行動所依
T1695_.33.0042c19: 説空界。内身無此空界之色不得動故。心所
T1695_.33.0042c20: 所依但説於識。論其根本故但説六根。成積
T1695_.33.0042c21: 聚形故説四大。能起分別故説於識。能有往
T1695_.33.0042c22: 來轉動等業故説空寂不増不減
T1695_.33.0042c23: 經曰苦聖諦空寂「清淨句義是菩薩句義集
T1695_.33.0042c24: 滅道聖諦空寂清淨句義」是菩薩句義 讃
T1695_.33.0042c25: 曰。此一法門即是四諦。爲二乘者差別安立
T1695_.33.0042c26: 故名世俗。苦者逼迫不安穩不可樂義。即有
T1695_.33.0042c27: 漏法一切皆是。一切有情及器世界並是苦
T1695_.33.0042c28: 故。煩惱業<#0042_1/>苦並是苦故。果苦有三或説有
T1695_.33.0042c29: 八。三謂行苦苦苦壞苦。八謂生苦老苦病苦
T1695_.33.0043a01: 死苦怨憎會苦愛別離苦求不得苦。略攝一
T1695_.33.0043a02: 切五取蘊苦。生苦有二因。一衆苦所逼。二餘
T1695_.33.0043a03: 苦所依。謂於母胎生熟藏間具受種種極不
T1695_.33.0043a04: 淨物所逼迫苦。正出胎時復受支體逼切大
T1695_.33.0043a05: 苦。由有生故老病死等衆苦隨逐。老苦者時
T1695_.33.0043a06: 分變壞苦故云云。病苦者大種變異苦故云
T1695_.33.0043a07: 云。死苦者壽命變壞苦故云云。餘苦可解。各
T1695_.33.0043a08: 各應知以古來説。諦者實義。苦眞是苦更無
T1695_.33.0043a09: 異苦故名爲諦。凡夫不知唯聖所識。聖者之
T1695_.33.0043a10: 諦故名聖諦。集者因義。謂煩惱業能集生苦
T1695_.33.0043a11: 故。苦攝有漏集除苦果。滅者擇滅即是涅槃。
T1695_.33.0043a12: 此有四種。道謂聖道。通運路逕所由之義。即
T1695_.33.0043a13: 諸聖行無漏有爲。初二有漏後二無漏。此四
T1695_.33.0043a14: 妙理體一眞如。由依詮別以分四種故性清
T1695_.33.0043a15:
T1695_.33.0043a16: 經曰因縁空寂「清淨句義是菩薩句義等無間
T1695_.33.0043a17: 縁所縁縁増上縁空寂清淨句義」是菩薩句義
T1695_.33.0043a18:  讃曰。親能辨體生長諸法名之爲因。以因
T1695_.33.0043a19: 爲縁故曰因縁。縁謂縁藉四縁通稱。即除佛
T1695_.33.0043a20: 果因位七識見相分等能熏種者名曰因縁。
T1695_.33.0043a21: 種通諸位自類相生及生現者皆名因縁。皆
T1695_.33.0043a22: 親辨體生自果故。等無間者即心心所各自
T1695_.33.0043a23: 識聚。前望於後爲無間縁。等有二義。一相似
T1695_.33.0043a24: 名等。且心所中前亦一受後亦一受。以體等
T1695_.33.0043a25: 故名曰相似。二力齊等名之爲等。或前念一
T1695_.33.0043a26: 法等與後一法爲無間縁。前念一切等能與
T1695_.33.0043a27: 後一法爲無間縁故名等無間縁。是開道義。
T1695_.33.0043a28: 如前念眼識與後自眼識聚爲無間縁。非與
T1695_.33.0043a29: 耳等或與並生。多少不等故。所縁縁者境有
T1695_.33.0043b01: 體法能生心等名之爲縁。心等之上帶彼境
T1695_.33.0043b02: 相。説所取境名爲所縁。具二支義有所簡別。
T1695_.33.0043b03: 増上縁者是威勢義。與彼威勢令生等故。等
T1695_.33.0043b04: 無間縁體唯心心所。其所縁縁通一切法。此
T1695_.33.0043b05: 二縁唯待心心所爲果故。因縁之體通一切
T1695_.33.0043b06: 有爲其果亦爾。其増上縁體果倶通一切法
T1695_.33.0043b07:
T1695_.33.0043b08: 經曰無明空寂「清淨句義是菩薩句義行識名
T1695_.33.0043b09: 色六處觸受愛取有生老死空寂清淨句義」
T1695_.33.0043b10: 是菩薩句義 讃曰。此十二縁起中無明以
T1695_.33.0043b11: 癡爲體發業之惑。行通三業非福及福不動
T1695_.33.0043b12: 之業。此二皆通現行種子。識唯本識。名色通
T1695_.33.0043b13: 五蘊。六處唯六根。觸受二法唯異熟性。當體
T1695_.33.0043b14: 爲體。識支以下五唯種子。愛唯貪愛以爲自
T1695_.33.0043b15: 體。取通一切煩惱爲性。此二亦通現行種子。
T1695_.33.0043b16: 有體合用六支爲體。謂愛取二潤。前行等已
T1695_.33.0043b17: 下六支當果現起。後有果生説名爲有。有唯
T1695_.33.0043b18: 是種子。從中有位至本有位未衰變。來所有
T1695_.33.0043b19: 五蘊皆名生支。從衰變位乃至命終所有五
T1695_.33.0043b20: 蘊名爲老死。謂由無明造善惡行熏於本識。
T1695_.33.0043b21: 與識等五相感屬已。愛取合潤。此前六支當
T1695_.33.0043b22: 果可生名之爲有。趣相生起名之爲生。衰變
T1695_.33.0043b23: 命終名之爲死。十二有支體唯有漏。如唯識
T1695_.33.0043b24: 等廣説其相
T1695_.33.0043b25: 經曰布施波羅蜜多空寂「清淨句義是菩薩句
T1695_.33.0043b26: 義淨戒安忍精進靜慮般若波羅蜜多空寂清
T1695_.33.0043b27: 淨句義」是菩薩句義 讃曰。自下第二有十
T1695_.33.0043b28: 六門。明勝義法所由本性空寂句義。以顯菩
T1695_.33.0043b29: 薩所有句義。於中有三。一明行有六門。二明
T1695_.33.0043c01: 位有二門。三明徳有八門。行中有三。一總六
T1695_.33.0043c02: 度行。二所觀理行。三別修起行。此即初也。施
T1695_.33.0043c03: 有三種。謂財法無畏此以無貪及彼所起二
T1695_.33.0043c04: 業爲性。戒有三種。謂律儀攝善饒益有情。此
T1695_.33.0043c05: 以受菩薩戒時三業爲性。安忍有三種。謂安
T1695_.33.0043c06: 受苦耐怨害諦察法。此中如次以無瞋精進
T1695_.33.0043c07: 審慧及彼所起三業爲性。精進有三。謂被甲
T1695_.33.0043c08: 攝善利樂。精進此三以勤及彼所起三業爲
T1695_.33.0043c09: 體。靜慮有三。謂安住引發辨事。靜慮此三但
T1695_.33.0043c10: 以等持爲性。般若有三。謂加行正智後智。般
T1695_.33.0043c11: 若此三皆以擇法爲性。此前所説但説自性。
T1695_.33.0043c12: 若并眷屬一一皆以一切倶行功徳爲性。何
T1695_.33.0043c13: 故此六名到彼岸。由七最勝所攝受故。一安
T1695_.33.0043c14: 住勝要有菩薩性。二依止勝要大菩提心。三
T1695_.33.0043c15: 意樂勝要悲愍有情。四事業勝要具行一切。
T1695_.33.0043c16: 五巧便勝要無相智所攝。六迴向勝要迴向
T1695_.33.0043c17: 菩提。七清淨勝要不爲二障雜。由具七義名
T1695_.33.0043c18: 到彼岸。不爾即非。由斯施等皆有四句。一施
T1695_.33.0043c19: 非波羅蜜不具七勝故。二波羅蜜非施見他
T1695_.33.0043c20: 行施自具七故。三亦施亦波羅蜜自行施復
T1695_.33.0043c21: 具七故。四非施非波羅蜜自不行施見他行
T1695_.33.0043c22: 施不生隨喜故。修此六度有其五種。一依止
T1695_.33.0043c23: 任持修。二依止作意修。三依止意樂修。四依
T1695_.33.0043c24: 止方便修。五依止自在修。第一依止任持修
T1695_.33.0043c25: 有四。一依因修。謂依種性力修習正行。二依
T1695_.33.0043c26: 止報修。謂由勝身修習正行。三依止願修。謂
T1695_.33.0043c27: 由本願修習正行。四依簡擇慧修習正行。第
T1695_.33.0043c28: 二依止作意修亦有四。一依勝解於度一切
T1695_.33.0043c29: 相應契經起増上解。二依愛味於度見勝功
T1695_.33.0044a01: 徳深生愛味。三依隨喜於一切有情所行六
T1695_.33.0044a02: 度深生隨喜。四依意樂修於自他當來勝品
T1695_.33.0044a03: 六度深生願樂。第三依止意樂修有六。一無
T1695_.33.0044a04: 厭意樂如施無厭者。謂菩薩於一刹那以三
T1695_.33.0044a05: 千大千世界七寶唯布施一有情。又以殑伽沙
T1695_.33.0044a06: 等身命布施。如是布施住殑伽沙劫如於一
T1695_.33.0044a07: 有情。如是乃至於一切有情界如是施。時皆
T1695_.33.0044a08: 令於無上菩提速得成就菩薩爾時猶不厭足
T1695_.33.0044a09: 名施無厭意樂。二施廣大意樂。菩薩如是展
T1695_.33.0044a10: 轉相續無一刹那有退有斷。乃至究竟坐菩
T1695_.33.0044a11: 提座名施廣大意樂。三歡喜意樂。菩薩如是
T1695_.33.0044a12: 行施之時。於來求者生大歡喜。來求之者雖
T1695_.33.0044a13: 生歡喜不如菩薩名施歡喜意樂。四恩徳意
T1695_.33.0044a14: 樂。菩薩如是行施之時。觀彼求者於我已身
T1695_.33.0044a15: 有大恩徳。不見已身於彼有恩。由資助我無
T1695_.33.0044a16: 上菩提故名施恩徳意樂。五無染意樂。菩薩
T1695_.33.0044a17: 如是雖於無量諸有情所興大施福。而不祈
T1695_.33.0044a18: 報恩當來異熟名施無染意樂。六善好意樂。
T1695_.33.0044a19: 菩薩如是以所修行廣大施聚所得異熟施諸
T1695_.33.0044a20: 有情不自爲己。又以此福共諸有情迴向無
T1695_.33.0044a21: 上正等菩提名施善好意樂。廣説餘五度如
T1695_.33.0044a22: 對法等。第四依止方便修。謂由無分別智觀
T1695_.33.0044a23: 察三輪皆清淨故。由此速成所修行故。第五
T1695_.33.0044a24: 依止自在修。有三。一身自在謂自性受用身。
T1695_.33.0044a25: 二行自在謂變化身等。示現諸有情一切種同
T1695_.33.0044a26: 法行故。三説自在。謂説六度一切種差別無
T1695_.33.0044a27: 有滯礙故
T1695_.33.0044a28: 經曰眞如空寂「清淨句義是菩薩句義法界法
T1695_.33.0044a29: 性不虚妄性不變異性平等性離生性法定法
T1695_.33.0044b01: 住實際虚空界不思議界空寂清淨句義」是菩
T1695_.33.0044b02: 薩句義 讃曰。第二所觀理行。此前應説二
T1695_.33.0044b03: 十空等。以空即空寂。名字既同不應臾立所
T1695_.33.0044b04: 以不説。此眞如等體雖即空寂之所顯名字
T1695_.33.0044b05: 既別所以別立。此中八名。體一眞如。眞謂眞
T1695_.33.0044b06: 實顯非虚妄。如謂如常表無變異。即是湛然
T1695_.33.0044b07: 不虚妄義。遮妄顯常名眞如也。法界者三乘
T1695_.33.0044b08: 妙法所依相故。法性者一切諸法眞實本體。
T1695_.33.0044b09: 不虚妄性者離妄顛倒不妄性也。不變異性
T1695_.33.0044b10: 者謂一切時不改轉故。平等性者遍諸法故。
T1695_.33.0044b11: 離生性者。生謂生梗如生食等。此即虚妄有
T1695_.33.0044b12: 漏諸法離此生梗堅強之性。又生者生滅。離
T1695_.33.0044b13: 生滅體名離生性。實際者無倒所縁故。實謂
T1695_.33.0044b14: 無顛倒此處究竟故名爲際。過無我性更無
T1695_.33.0044b15: 所求故。此中文略但擧八名。第一會中有十
T1695_.33.0044b16: 二名。對法等中有其六名。體但一如名有差
T1695_.33.0044b17: 別。約其所治隨其詮別故成多種
T1695_.33.0044b18: 經曰四靜慮「空寂清淨句義是菩薩句義四無
T1695_.33.0044b19: 量四無色定空寂清淨句義」是菩薩句義 讃
T1695_.33.0044b20: 曰。自下第三別修起行。於中有四。一禪無色
T1695_.33.0044b21: 行。二菩提分行。三解脱門行。四別對治行。此
T1695_.33.0044b22: 即初也。靜其心專一慮定慧齊均功徳殊勝
T1695_.33.0044b23: 得靜慮名。離欲惡不善法。有尋有伺離生喜
T1695_.33.0044b24: 樂初靜慮。第二離尋伺喜靜慮。第三已離喜
T1695_.33.0044b25: 樂靜慮。第四已離尋伺喜樂捨念清淨靜慮。
T1695_.33.0044b26: 此等總説初二三四以爲名別。更無別名。唯
T1695_.33.0044b27: 在色地通有無漏。四無量者慈悲喜捨。與樂
T1695_.33.0044b28: 名慈無瞋爲性。拔苦名悲不害爲性。不離樂
T1695_.33.0044b29: 爲喜不嫉善根爲自性。令利益爲捨捨善根
T1695_.33.0044c01: 爲性。通有無漏遍在四禪境行倶寛故名無
T1695_.33.0044c02: 量。四無色者謂空識無邊無所有處非想非
T1695_.33.0044c03: 非想處。此通有無漏三乘倶起
T1695_.33.0044c04: 經曰四念住空寂「清淨句義是菩薩句義四正
T1695_.33.0044c05: 斷四神足五根五力七等覺支八聖道支空寂
T1695_.33.0044c06: 清淨句義」是菩薩句義 讃曰。此即第二菩
T1695_.33.0044c07: 提分行。四念住者身受心法。以慧爲性。慧由
T1695_.33.0044c08: 相應之念住此四境之中名爲念住。四正斷
T1695_.33.0044c09: 者。一律儀斷。謂已生惡法爲令斷故生欲策
T1695_.33.0044c10: 勵。二斷斷。謂未生惡法爲令不生故生欲策
T1695_.33.0044c11: 勵。三修習斷。謂未生善法爲令生故乃至策
T1695_.33.0044c12: 心持心。四防護斷。謂於已生善法爲欲令住。
T1695_.33.0044c13: 乃至策心持心。此四種以精進爲體。策發
T1695_.33.0044c14: 於慧自能漸伏名爲正斷。四神足者欲勤心
T1695_.33.0044c15: 觀。由此四故引生於定故。四神足以定爲體。
T1695_.33.0044c16: 運轉最勝自在爲神由定能得能證於此故名
T1695_.33.0044c17: 神足。五根者信進念定慧。生出世法此爲上
T1695_.33.0044c18: 首故名爲根。此五於諸出世法中深生勝解。
T1695_.33.0044c19: 清信難伏説名爲力。天魔外道及沙門等不
T1695_.33.0044c20: 能伏故。此五隨名各自爲體。七等覺支者謂
T1695_.33.0044c21: 擇法精進喜輕安定捨及念爲七。此七唯無
T1695_.33.0044c22: 漏在見道位起。覺者擇法。支謂支分。擇法覺
T1695_.33.0044c23: 是覺亦覺支。餘覺支而非覺如其自名即爲
T1695_.33.0044c24: 其體。此七能遍觀諸法故立以等名。等是遍
T1695_.33.0044c25: 義。八聖道支者正見正思惟正精進正語正
T1695_.33.0044c26: 業及正命正念及正定。語業命三戒蘊所攝。
T1695_.33.0044c27: 餘體如名修道位起。諸聖有學由八支攝行
T1695_.33.0044c28: 迹正道能無餘。斷一切煩惱能於解脱究竟
T1695_.33.0044c29: 作證。是故此八名聖道支。合此三十七種道
T1695_.33.0045a01: 品總以十一法而爲自體。一慧即四念住慧
T1695_.33.0045a02: 根力擇法覺正見支。二精進即四正斷精進
T1695_.33.0045a03: 根力精進覺支正精進。三定即四神足定根
T1695_.33.0045a04: 力定覺支正定。四信即信根力。五念即念
T1695_.33.0045a05: 根力念覺支正念。六欲即四神足。七喜受
T1695_.33.0045a06: 即喜覺支。八輕安即安覺支。九捨即捨覺支。
T1695_.33.0045a07: 十尋即正思惟實體即慧。十一色即無表戒
T1695_.33.0045a08: 正語業命。此中假實・修法・廢立・開合・學攝
T1695_.33.0045a09: 體支・對辨・並如別鈔
T1695_.33.0045a10: 經曰空解脱門「空寂清淨句義是菩薩句義地
T1695_.33.0045a11: 相無願解脱門空寂清淨句義」是菩薩句義
T1695_.33.0045a12: 讃曰。自下第三解脱門行。觀空無我名之爲
T1695_.33.0045a13: 空。觀滅離相名爲無相。觀苦集道諸有爲法
T1695_.33.0045a14: 不生願求名爲無願。由此三種能入諦理。名
T1695_.33.0045a15: 之爲門。體是無漏法。復能證解脱故名解脱。
T1695_.33.0045a16: 若但言空無相無願即通三慧。定之與散通
T1695_.33.0045a17: 有無漏。若言三昧即唯修慧。唯定非散通有
T1695_.33.0045a18: 無漏。言解脱門即唯修慧。唯定非散不通有
T1695_.33.0045a19: 漏。此三或總或別縁諦如餘處説。又除見説
T1695_.33.0045a20: 空。離愛説無願。離無明説無相
T1695_.33.0045a21: 經曰八解脱空寂「清淨句義是菩薩句義八勝
T1695_.33.0045a22: 處九次第定十遍處空寂清淨句義」是菩薩句
T1695_.33.0045a23: 義 述曰。自下第四別對治行。八解脱者一
T1695_.33.0045a24: 内有色觀諸色。二内無色觀諸色。三淨解脱
T1695_.33.0045a25: 身作證。四空處。五識處。六無所有處。七非
T1695_.33.0045a26: 想非非想處。八滅盡解脱。謂諸聖者能順無
T1695_.33.0045a27: 漏能離諸障名爲解脱。八勝處者一内有色
T1695_.33.0045a28: 觀外色少若好若惡若劣若勝。於彼諸色勝
T1695_.33.0045a29: 知勝見得如實相。二内有色觀外色多。餘如
T1695_.33.0045b01: 前説下準此知。三内無色想觀外色少。四内
T1695_.33.0045b02: 無色想觀外色多。五内無色想觀外諸色若
T1695_.33.0045b03: 青青顯青現青光。六内無色想觀外色黄。七
T1695_.33.0045b04: 内無色想觀外色赤。八内無色想觀外色白。
T1695_.33.0045b05: 勝伏所縁名爲勝處。九次第定者謂四靜慮
T1695_.33.0045b06: 四無色及滅盡定。麁細漸次上下次故。十遍
T1695_.33.0045b07: 處者謂地水火風青黄赤白空識無邊處。觀
T1695_.33.0045b08: 遍一切其量廣大名爲遍處。此等體性。増減。
T1695_.33.0045b09: 所由無量義門如別處説
T1695_.33.0045b10: 經曰極喜地「空寂清淨句義是菩薩句義離垢
T1695_.33.0045b11: 地發光地焔慧地極難勝地現前地遠行地不
T1695_.33.0045b12: 動地雲無法善慧地空寂清淨句義」是菩薩句
T1695_.33.0045b13: 義 讃曰。自下第二明勝義位。於中有二。初
T1695_.33.0045b14: 大乘位後三乘位。此即初也。但明因中菩薩
T1695_.33.0045b15: 十地。一極喜地。初獲聖性具證二空。能益自
T1695_.33.0045b16: 他生大喜故。二離垢地。具淨尸羅遠離能起
T1695_.33.0045b17: 微細毀犯煩惱垢故。三發光地。成就勝定大
T1695_.33.0045b18: 法總持能發無邊妙慧光故。四焔慧地。安住
T1695_.33.0045b19: 最勝菩提分法燒煩惱薪慧焔増故。五極難
T1695_.33.0045b20: 勝地。眞俗兩智行相互違合令相應極難勝
T1695_.33.0045b21: 故。六現前地住縁起智引無分別最勝般若
T1695_.33.0045b22: 令現前故。七遠行地。至無相住功用後邊出
T1695_.33.0045b23: 過世間二乘道故。八不動地。無分別智任運
T1695_.33.0045b24: 相續相用煩惱不能動故。九善慧地。成就
T1695_.33.0045b25: 微妙四無礙解能遍十方善説法故。十法雲
T1695_.33.0045b26: 地。大法智雲含衆徳水。弊如空麁重充滿法
T1695_.33.0045b27: 身故。此地總以有爲無爲一切功徳以爲自
T1695_.33.0045b28: 性。與所修行爲勝依持。令得生長。故名爲
T1695_.33.0045b29:
T1695_.33.0045c01: 經曰淨觀地「空寂清淨句義是菩薩句義種性
T1695_.33.0045c02: 地第八地具見地薄地離欲地已辦地獨覺地
T1695_.33.0045c03: 菩薩地如來地空寂清淨句義」是菩薩句義
T1695_.33.0045c04: 讃曰。此即第二明三乘位。初二地中略有二
T1695_.33.0045c05: 釋。一云淨觀地。在解脱分位及前三善根。種
T1695_.33.0045c06: 性地唯在世第一法。故婆娑云。有説種性地
T1695_.33.0045c07: 法亦可説有退。二解云。淨觀地唯在解脱分
T1695_.33.0045c08: 位未爲諦觀。種性未定但淨修心觀身受等
T1695_.33.0045c09: 故名淨觀。種性地通在四善根。煗等位中種
T1695_.33.0045c10: 性方定不可轉故。第八地謂預流向。從阿羅
T1695_.33.0045c11: 漢向前數故。即住見道前十五心。具見地者
T1695_.33.0045c12: 謂預流果。此位具足十六心故。薄地謂一來。
T1695_.33.0045c13: 於欲界九品惑已斷六品故。離欲地謂不還。
T1695_.33.0045c14: 決定全離欲界惑故。已辨地者謂阿羅漢。我
T1695_.33.0045c15: 生已盡所作已辨故。餘之三地隨名釋義。前
T1695_.33.0045c16: 唯一乘今通師弟長短作説。故十地別
T1695_.33.0045c17: 經曰一切陀羅尼門「空寂清淨句義是菩薩句
T1695_.33.0045c18: 義一切三摩地門空寂清淨句義」是菩薩句義
T1695_.33.0045c19:  讃曰。自下第三明所成徳。依行入位成此
T1695_.33.0045c20: 徳故。於中有八徳。此即第一引生諸徳。一是
T1695_.33.0045c21: 總持門。二是等持門。前此經序。菩薩徳中已
T1695_.33.0045c22: 略解訖。由此二種引生諸徳故
T1695_.33.0045c23: 經曰五眼空寂「清淨句義是菩薩句義六神通
T1695_.33.0045c24: 空寂清淨句義」是菩薩句義 讃曰。此即第
T1695_.33.0045c25: 二觀照化生徳。五眼者謂肉天慧法及佛眼。
T1695_.33.0045c26: 照了導義名之爲眼。六神通者一神境通二
T1695_.33.0045c27: 天耳通三心差別通四宿住隨念通五死生通
T1695_.33.0045c28: 六漏盡通。運轉自在名神事無障擁名通。此
T1695_.33.0045c29: 二體性如經廣説。及如瑜伽論第五十四六
T1695_.33.0046a01: 十九對法論中第十四卷等文解釋
T1695_.33.0046a02: 經曰如來十力「空寂清淨句義是菩薩句義四
T1695_.33.0046a03: 無所畏四無礙解大慈大悲大喜大捨十八佛
T1695_.33.0046a04: 不共法空寂清淨句義」是菩薩句義 讃曰。此
T1695_.33.0046a05: 即第三降伏不共徳。十力者一處非處智力。
T1695_.33.0046a06: 二自業智力。三靜慮解脱等持等至智力。四
T1695_.33.0046a07: 根勝劣智力。五種種勝解智力。六種種界智
T1695_.33.0046a08: 力。七遍趣行智力。八宿住隨念智力。九死生
T1695_.33.0046a09: 智力。十漏盡智力。由與利生功徳相應畢竟
T1695_.33.0046a10: 勝伏一切魔怨。大威力故説名爲力。總以信
T1695_.33.0046a11: 等五根爲性。四無畏者一正等覺無畏二漏
T1695_.33.0046a12: 盡無畏三障法無畏四出苦道無畏。於大衆
T1695_.33.0046a13: 中正師子吼。沙門魔梵無能難者故名無畏。
T1695_.33.0046a14: 四無礙解者一法無礙解。二義無礙解。三訓
T1695_.33.0046a15: 詞無礙解四辯才無礙解。通達無礙名無礙
T1695_.33.0046a16: 解。大慈大悲大喜大捨者遍縁三界。周及四
T1695_.33.0046a17: 生行境寛廣故名爲大。慈悲等相如前已説。
T1695_.33.0046a18: 四無量境狹在欲色。通在三乘。假實觀攝。此
T1695_.33.0046a19: 唯佛具境行寛遍通在三界。唯是實觀。十八
T1695_.33.0046a20: 佛不共法者。一身無誤失越杌等。二無卒
T1695_.33.0046a21: 暴揚聲等。三無忘失念久所作等。四無不定
T1695_.33.0046a22: 心恒在定故。五無種種相生死涅槃等。六無
T1695_.33.0046a23: 不擇捨利樂等。此上六種由所知障有此習
T1695_.33.0046a24: 故。七者欲無退。八精進無退。九念無退。十定
T1695_.33.0046a25: 無退。十一慧無退。十二解脱無退。此上六種
T1695_.33.0046a26: 依所知障修斷事中而無退減。十三身業智
T1695_.33.0046a27: 爲前導。十四語業智爲前導。十五意業智爲
T1695_.33.0046a28: 前導。十六知過去。十七知未來。十八知現在
T1695_.33.0046a29: 無差無礙。此上六種亦由有彼所知障習。此
T1695_.33.0046b01: 十八法唯佛所有。非二乘等故名不共。餘體
T1695_.33.0046b02: 義門廢立増減如瑜伽等廣説其相。然此大
T1695_.33.0046b03: 經亦具宣説應勘異同
T1695_.33.0046b04: 經曰三十二相「空寂清淨句義是菩薩句義八
T1695_.33.0046b05: 十隨好空寂清淨句義」是菩薩句義 讃曰。此
T1695_.33.0046b06: 即第四相好殊異徳。今依大般若波羅蜜多
T1695_.33.0046b07: 經卷第三百八十一。佛言善現云何如來應
T1695_.33.0046b08: 正等覺三十二大士相。善現。世尊足下有平
T1695_.33.0046b09: 滿相。妙善安住猶如奩底。地雖高下隨足所
T1695_.33.0046b10: 蹈皆悉坦然無不等觸是爲第一。世尊足下
T1695_.33.0046b11: 千輻輪文輞轂衆相無不圓滿是爲第二。世
T1695_.33.0046b12: 尊手足皆悉柔軟如覩羅綿勝過一切是爲第
T1695_.33.0046b13: 三。世尊手足一一指間猶如雁王咸有鞔網。
T1695_.33.0046b14: 金色交絡文同綺畫是爲第四。世尊手足所
T1695_.33.0046b15: 有諸指圓滿纖長甚可愛樂是爲第五。世尊
T1695_.33.0046b16: 足跟廣長圓滿與趺相稱勝餘有情是爲第
T1695_.33.0046b17: 六。世尊足趺脩高充滿柔軟妙好與跟相稱
T1695_.33.0046b18: 是爲第七。世尊雙腨漸次纖圓如醫泥耶仙
T1695_.33.0046b19: 鹿王腨是爲第八。世尊雙臂脩直傭圓如象
T1695_.33.0046b20: 王鼻平立摩膝是爲第九。世尊陰相勢峰藏
T1695_.33.0046b21: 密其猶龍馬亦如象王是爲第十。世尊毛孔
T1695_.33.0046b22: 各一毛生柔潤紺青右旋宛轉是第十一。世尊
T1695_.33.0046b23: 髮毛端皆上靡右旋宛轉柔潤紺青嚴金色身
T1695_.33.0046b24: 甚可愛樂是第十二。世尊身皮細薄潤滑塵
T1695_.33.0046b25: 垢水等皆所不住是第十三。世尊身皮皆眞
T1695_.33.0046b26: 金色光潔晃曜如妙金臺衆寶莊嚴衆所樂見
T1695_.33.0046b27: 是第十四。世尊兩足二手掌中頸及雙肩七
T1695_.33.0046b28: 處充滿是第十五。世尊肩項圓滿殊妙是第
T1695_.33.0046b29: 十六。世尊髆腋悉皆充實是第十七。世尊容
T1695_.33.0046c01: 儀洪滿端直是第十八。世尊身相脩廣端嚴
T1695_.33.0046c02: 是第十九。世尊體相縱廣量等周匝圓滿如
T1695_.33.0046c03: 諾瞿陀是第二十。世尊頷臆并身上半威容
T1695_.33.0046c04: 廣大如師子王是二十一。世尊常光面各一
T1695_.33.0046c05: 尋是二十二。世尊齒相四十齊平淨密根深
T1695_.33.0046c06: 白逾珂雪是二十三。世尊四牙鮮白鋒利是
T1695_.33.0046c07: 二十四。世尊常得味中上味喉脈直故。能引
T1695_.33.0046c08: 身中諸支節脈所有上味風熱淡病不能爲雜。
T1695_.33.0046c09: 由彼不雜脈離沈浮延縮壞損擁曲等過。能正
T1695_.33.0046c10: 呑咽津液通流故身心適常得上味是二十
T1695_.33.0046c11: 五。世尊舌相薄淨廣長能覆面輪至耳髮際
T1695_.33.0046c12: 是二十六。世尊梵音詞韻和雅隨衆多少無
T1695_.33.0046c13: 不等聞。其聲洪震猶如天鼓。發言婉約如頻
T1695_.33.0046c14: 迦音是二十七。世尊眼睫猶若牛王紺青齊
T1695_.33.0046c15: 整不相雜亂是二十八。世尊眼睛紺青鮮白
T1695_.33.0046c16: 紅環間飾映潔分明是二十九。世尊面輪其
T1695_.33.0046c17: 猶滿月眉相皎淨如天帝弓是第三十。世尊
T1695_.33.0046c18: 眉間有白毫相右旋柔軟如覩羅綿鮮白光淨
T1695_.33.0046c19: 逾珂雪等是三十一。世尊頂上烏瑟膩沙高
T1695_.33.0046c20: 顯周圓猶如天蓋是三十二。善現是名三十
T1695_.33.0046c21: 二大士相。善現云何如來應正等覺八十隨
T1695_.33.0046c22: 好。善現世尊指爪狹長薄潤光潔鮮淨如花
T1695_.33.0046c23: 赤銅是爲第一。世尊手足指圓纖長&T038599;直柔
T1695_.33.0046c24: 軟節骨不現是爲第二。世尊手足各等無差
T1695_.33.0046c25: 於諸指間悉皆充密是爲第三。世尊手足圓
T1695_.33.0046c26: 滿如意軟淨光澤色如蓮華是爲第四。世尊
T1695_.33.0046c27: 筋脈盤結堅固深隱不現是爲第五。世尊兩
T1695_.33.0046c28: 踝倶隱不現是爲第六。世尊行歩直進庠審
T1695_.33.0046c29: 如龍象王是爲第七。世尊行歩威容齊肅如
T1695_.33.0047a01: 師子王是爲第八。世尊行歩安平庠序不過
T1695_.33.0047a02: 不減猶如牛王是爲第九。世尊行歩進止儀
T1695_.33.0047a03: 雅猶如鵝王是爲第十。世尊迴顧必皆右旋
T1695_.33.0047a04: 如龍象王擧身隨轉是第十一。世尊支節漸
T1695_.33.0047a05: &T038599;圓妙善安布是第十二。世尊骨節交結
T1695_.33.0047a06: 無隙猶若龍盤是第十三。世尊膝輪妙善安
T1695_.33.0047a07: 布堅固圓滿是第十四。世尊隱處其文妙好
T1695_.33.0047a08: 威勢具足圓滿清淨是第十五。世尊身支潤
T1695_.33.0047a09: 滑柔軟光悦鮮淨塵垢不著是第十六。世尊
T1695_.33.0047a10: 身容敦肅無畏常不怯弱是第十七。世尊身
T1695_.33.0047a11: 支堅固稠密善相屬著是第十八。世尊身支
T1695_.33.0047a12: 安定敦重曾不掉動圓滿無壞是第十九。世
T1695_.33.0047a13: 尊身相猶如仙王周匝端嚴光淨離翳是第二
T1695_.33.0047a14: 十。世尊身有周匝圓光於行等時恒自照曜
T1695_.33.0047a15: 是二十一。世尊腹形方正無欠柔軟不現衆
T1695_.33.0047a16: 相莊嚴是二十二。世尊臍深右旋圓妙清淨
T1695_.33.0047a17: 光澤是二十三。世尊臍厚不&T032876;不凸周匝妙
T1695_.33.0047a18: 好是二十四。世尊皮膚遠離疥癬亦無黶點
T1695_.33.0047a19: 疣贅等過是二十五。世尊手掌充滿柔軟足
T1695_.33.0047a20: 下安平是二十六。世尊手文深長明直潤澤
T1695_.33.0047a21: 不斷是二十七。世尊脣色光潤丹暉如頻婆
T1695_.33.0047a22: 果上下相稱是二十八。世尊面門不長不短
T1695_.33.0047a23: 不大不小如量端嚴是二十九。世尊舌相軟
T1695_.33.0047a24: 薄廣長如赤銅色是第三十。世尊發聲威震
T1695_.33.0047a25: 深遠如象王吼明朗清徹是三十一。世尊音
T1695_.33.0047a26: 韻美妙具足如深谷響是三十二。世尊鼻高
T1695_.33.0047a27: 脩而且直其孔不現是三十三。世尊諸齒方
T1695_.33.0047a28: 整鮮白是三十四。世尊諸牙圓白光潔漸次
T1695_.33.0047a29: 鋒利是三十五。世尊眼淨青白分明是三十
T1695_.33.0047b01: 六。世尊眼相脩廣譬如青蓮花葉甚可愛樂
T1695_.33.0047b02: 是三十七。世尊眼睫上下齊整稠密不白是
T1695_.33.0047b03: 三十八。世尊雙眉長而不白緻而細軟是三
T1695_.33.0047b04: 十九。世尊雙眉綺靡順次紺琉璃色是第四
T1695_.33.0047b05: 十。世尊雙眉高顯光潤形如滿月是四十一。
T1695_.33.0047b06: 世尊耳厚廣大脩長輪埵成就是四十二。世
T1695_.33.0047b07: 尊兩耳綺麗齊平離衆過失是四十三。世尊
T1695_.33.0047b08: 容儀能令見者無損無染皆生愛敬是四十
T1695_.33.0047b09: 四。世尊額廣圓滿平正形相殊妙是四十五。
T1695_.33.0047b10: 世尊身分上半圓滿如師子王威嚴無對是四
T1695_.33.0047b11: 十六。世尊首髮脩長紺青稠密不白是四十
T1695_.33.0047b12: 七。世尊首髮香潔細軟潤澤旋轉是四十
T1695_.33.0047b13: 八。世尊首髮齊整無亂亦不交雜是四十九。
T1695_.33.0047b14: 世尊首髮堅固不斷永無&MT01155;落是第五十。世
T1695_.33.0047b15: 尊首髮光滑殊妙塵垢不著是五十一。世尊
T1695_.33.0047b16: 身分堅固充實逾那羅延是五十二。世尊身
T1695_.33.0047b17: 體長大端直是五十三。世尊諸竅清淨圓好
T1695_.33.0047b18: 是五十四。世尊身支勢力殊勝無與等者是
T1695_.33.0047b19: 五十五。世尊身相衆所樂觀嘗無厭足是五
T1695_.33.0047b20: 十六。世尊面輪脩廣得所皎潔光淨如秋滿
T1695_.33.0047b21: 月是五十七。世尊顏貌舒泰光顯含笑先言
T1695_.33.0047b22: 唯向不背是五十八。世尊面貌光澤熙怡遠
T1695_.33.0047b23: 離頻蹙青赤等過是五十九。世尊身支清淨
T1695_.33.0047b24: 無垢常無臭穢是第六十。世尊所有諸毛孔
T1695_.33.0047b25: 中常出如意微妙之香是六十一。世尊面門
T1695_.33.0047b26: 常出最上殊勝之香是六十二。世尊首相周
T1695_.33.0047b27: 圓妙好如末達那亦猶天蓋是六十三。世尊
T1695_.33.0047b28: 身毛紺青光淨如孔雀項紅暉綺飾色類赤銅
T1695_.33.0047b29: 是六十四。世尊法音隨衆大小不増不減應
T1695_.33.0047c01: 理無差是六十五。世尊頂相無能見者是六
T1695_.33.0047c02: 十六。世尊手足指約分明莊嚴妙好如赤銅
T1695_.33.0047c03: 色是六十七。世尊行時其足去地如四指量
T1695_.33.0047c04: 而現印文是六十八。世尊自持不待他衞身
T1695_.33.0047c05: 無傾動亦不逶迤是六十九。世尊威徳遠震
T1695_.33.0047c06: 一切惡心見喜恐怖見安是第七十。世尊音
T1695_.33.0047c07: 聲不高不下隨衆生意和悦與言是七十一。
T1695_.33.0047c08: 世尊能隨諸有情類言音意樂而爲説法是七
T1695_.33.0047c09: 十二。世尊一音演説正法隨有情類各令得
T1695_.33.0047c10: 解是七十三。世尊説法咸依次第必有因縁
T1695_.33.0047c11: 言無不善是七十四。世尊等觀諸有情類讃
T1695_.33.0047c12: 善毀惡而無愛憎是七十五。世尊所爲先觀
T1695_.33.0047c13: 後作軌範具足令識善淨是七十六。世尊相
T1695_.33.0047c14: 好一切有情無能觀盡是七十七。世尊頂骨
T1695_.33.0047c15: 堅實圓滿是七十八。世尊顏容常少不老好
T1695_.33.0047c16: 巡舊處是七十九。世尊手足及胸臆前倶有
T1695_.33.0047c17: 吉祥喜旋徳相文同綺畫色類朱丹是第八
T1695_.33.0047c18: 十。善現是名八十隨好。善現如來應正等覺
T1695_.33.0047c19: 成就如是諸相好故身光任運能照三千大千
T1695_.33.0047c20: 世界無不遍滿。若作意時即能普照無量無
T1695_.33.0047c21: 邊無數世界。然爲憐愍諸有情故攝光常照
T1695_.33.0047c22: 面各一尋。若縱身光即日月等所有光明皆常
T1695_.33.0047c23: 不現。諸有情類便不能知晝夜半月日時歳
T1695_.33.0047c24: 數。所作事業即不得成。佛聲任運能遍三千
T1695_.33.0047c25: 大千世界。若作意時即能遍滿無量無邊無
T1695_.33.0047c26: 數世界。然爲利樂諸有情故聲隨衆量不減
T1695_.33.0047c27: 不増。善現如是功徳勝利我先菩薩位修行
T1695_.33.0047c28: 般若波羅蜜多時已能成辨。故今相好圓滿
T1695_.33.0047c29: 莊嚴一切有情見者歡喜。皆獲殊勝利益安
T1695_.33.0048a01: 樂。如是善現菩薩摩訶薩行深般若波羅蜜
T1695_.33.0048a02: 多時能以財法二種布施攝諸有情。是爲甚
T1695_.33.0048a03: 奇希有之法
T1695_.33.0048a04: 經曰無忘失法「空寂清淨句義是菩薩句義
T1695_.33.0048a05: 恒住捨性空寂清淨句義」是菩薩句義 讃
T1695_.33.0048a06: 曰。此即第五常記平等徳。謂諸如來常隨記
T1695_.33.0048a07: 念若事若處若如若時。有所爲作皆隨正念。
T1695_.33.0048a08: 普於一切所作事業。普於一切方處差別。普
T1695_.33.0048a09: 於一切所作方便。普於一切時分差別念無
T1695_.33.0048a10: 忘失。常住正念名無忘念。恒住捨性者謂六
T1695_.33.0048a11: 恒住法。於六根門不憂不喜。但起正捨平
T1695_.33.0048a12: 等觀境
T1695_.33.0048a13: 經曰一切智「空寂清淨句義是菩薩句義道相
T1695_.33.0048a14: 智一切相智空寂清淨句義」是菩薩句義 讃
T1695_.33.0048a15: 曰。此即第六覺了空有徳。觀空性智名一切
T1695_.33.0048a16: 智。即正體智觀有智中分之爲二。一觀無漏
T1695_.33.0048a17: 道。一觀所餘法相。相者相状差別之相即後
T1695_.33.0048a18: 得智。智觀無漏道此名道相智。觀所餘法名
T1695_.33.0048a19: 一切相智。一切種智分爲二故
T1695_.33.0048a20: 經曰一切菩薩「摩訶薩行空寂清淨句義是菩
T1695_.33.0048a21: 薩句義諸佛無上正等菩提空寂清淨句義」是
T1695_.33.0048a22: 菩薩句義 讃曰。此即第七第八二門。明因
T1695_.33.0048a23: 果位二滿總徳。此上所説諸功徳等若在因
T1695_.33.0048a24: 位名菩薩行。若在果位名佛菩提。菩提覺義。
T1695_.33.0048a25: 其菩提智及菩提斷一切竝名爲菩提。故有
T1695_.33.0048a26: 爲無爲一切功徳隨應皆攝在此二故
T1695_.33.0048a27: 經曰一切異生法「空寂清淨句義是菩薩句義
T1695_.33.0048a28: 一切預流一來不還阿羅漢獨覺菩薩如來法
T1695_.33.0048a29: 空寂清淨句義」是菩薩句義 讃曰。此即第
T1695_.33.0048b01: 三總明世俗勝義法所依本性空寂句義。以
T1695_.33.0048b02: 顯菩薩所有句義。一切異生唯在凡位。以業
T1695_.33.0048b03: 煩惱輪迴六趣。異聖者生故名異生。一切
T1695_.33.0048b04: 預流等竝是聖位。預流向果並名預流。無間
T1695_.33.0048b05: 漸超三界見道諸煩惱盡。十五心來皆名爲
T1695_.33.0048b06: 向。第十六心名之爲果。預聖流故名爲預
T1695_.33.0048b07: 流。即此進向三界見惑竝已斷盡。欲界修道
T1695_.33.0048b08: 前五品盡名一來向。六品盡時名之爲果。此
T1695_.33.0048b09: 於欲界唯有一生。如從人中得第二果捨此
T1695_.33.0048b10: 身已次生天中。天中沒已來生人中便得無
T1695_.33.0048b11: 學故名一來。即此進向已斷見惑盡。欲界修
T1695_.33.0048b12: 惑斷七八品名不還向。欲界修惑要皆斷盡。
T1695_.33.0048b13: 餘地不定。心不還生於欲界故名爲不還。阿
T1695_.33.0048b14: 羅漢者名之爲應。一應永害煩惱賊。二應不
T1695_.33.0048b15: 後受分段生。三應受妙供養。三界見惑並皆
T1695_.33.0048b16: 斷盡。初定已上所有修惑或多或少。乃至非
T1695_.33.0048b17: 想八品解脱九品無間已前能斷盡者名阿羅
T1695_.33.0048b18: 漢向。三界見修並倶斷盡名阿羅漢果。以上
T1695_.33.0048b19: 果向無間解脱皆準此説。此觀諦理若思風
T1695_.33.0048b20: 動樹悟十二縁起。不藉善友自得菩提。或麟
T1695_.33.0048b21: 角或衆出名爲獨覺。十地已去名爲菩薩。法
T1695_.33.0048b22: 雲地後號曰如來。此亦竝是初二十六門。明
T1695_.33.0048b23: 世俗勝義法所依所從本性空寂清淨句義。
T1695_.33.0048b24: 以顯菩薩所有句義。自下第二五對十門。通
T1695_.33.0048b25: 染淨法差別本性空寂清淨句義。以顯菩薩
T1695_.33.0048b26: 所有句義
T1695_.33.0048b27: 經曰一切善非善法「空寂清淨句義是菩薩句
T1695_.33.0048b28: 義一切有記無記法有漏無漏法有爲無爲法
T1695_.33.0048b29: 世間出世間法空寂清淨句義」是菩薩句義
T1695_.33.0048c01: 讃曰。順理益物名之爲善通有無爲。與此相
T1695_.33.0048c02: 違名爲非善。即不善無記自體殊勝。及有當
T1695_.33.0048c03: 果可記別故名之爲記。即善不善與此相違
T1695_.33.0048c04: 名爲無記。與煩惱漏相應相雜相隨増長名
T1695_.33.0048c05: 爲有漏。漏是流漏義。於六根門當流泄故毀
T1695_.33.0048c06: 之名漏。無漏翻此。爲之言作亦名爲生。有作
T1695_.33.0048c07: 有生名曰有爲。與此相違名曰無爲。體用顯
T1695_.33.0048c08: 現遷流名世。墮虚僞中名之爲間。與此相違
T1695_.33.0048c09: 名出世間。此等差別所依本性眞如空寂清
T1695_.33.0048c10: 淨句義。以顯菩薩所有句義。妄即眞故性即
T1695_.33.0048c11: 相故
T1695_.33.0048c12: 經曰所以者何 讃曰。大文第二釋其所由。
T1695_.33.0048c13: 於中有二初問後釋。此初問也。謂此諸法清
T1695_.33.0048c14: 淨句義即是菩薩所有句義。此義之所以者
T1695_.33.0048c15: 何謂也
T1695_.33.0048c16: 經曰以一切法「自性空故」自性遠離 讃曰。
T1695_.33.0048c17: 下釋所由如幻&T072933;等世俗妄有勝義。知空故
T1695_.33.0048c18: 説諸法空寂句義即是菩薩所有句義。故言
T1695_.33.0048c19: 諸法自性空故釋上所由。爲欲顯發般若尊
T1695_.33.0048c20: 勝以自性空釋遠離等。由此諸法勝義自性
T1695_.33.0048c21: 空無性故遠離虚妄顛倒相也
T1695_.33.0048c22: 經曰由遠離故「自性寂靜由寂靜故自性清淨
T1695_.33.0048c23: 由清淨故甚深般若波羅蜜多」最勝甚深 讃
T1695_.33.0048c24: 曰。生死囂煩眞如寂靜故由遠離。自性亦靜
T1695_.33.0048c25: 煩惱有染空性清淨故由寂靜顯體清淨。此
T1695_.33.0048c26: 意總顯。由一切法自性空故空寂句義即是菩
T1695_.33.0048c27: 薩所有句義。諸法既空故離虚妄離虚妄故
T1695_.33.0048c28: 體無囂動故性寂靜。既無囂動自性空寂故
T1695_.33.0048c29: 非染汚自性清淨。自性清淨者顯般若最勝
T1695_.33.0049a01: 清淨。觀照悟此本性清淨眞相自體本來清
T1695_.33.0049a02: 淨。故文字等甚深般若最勝清淨。清辨護法
T1695_.33.0049a03: 二釋隨應
T1695_.33.0049a04: 經曰如是般若「波羅蜜多當知即是菩薩句義
T1695_.33.0049a05: 諸菩薩衆」皆應修學 讃曰。此即第三結勸
T1695_.33.0049a06: 修學。文字般若即菩薩句義。求此學此名爲
T1695_.33.0049a07: 句故。餘四般若名菩薩義。菩薩之教詮此四
T1695_.33.0049a08: 故。既成菩薩由此五種。五種即是菩薩能詮
T1695_.33.0049a09: 所詮之義。諸菩薩中下位望進勝上位者。應
T1695_.33.0049a10: 勤精進學此五種
T1695_.33.0049a11: 經曰佛説如是「菩薩句義般若理趣」清淨法
T1695_.33.0049a12: 已 讃曰。自下第三叙佛所説法門之徳。於
T1695_.33.0049a13: 中有二。初結前義以發經端。後正告陳所説
T1695_.33.0049a14: 之徳此即初也
T1695_.33.0049a15: 經曰告金剛手「菩薩等言若有得聞此一切法
T1695_.33.0049a16: 甚深微妙般若理趣清淨法門深信受者乃至
T1695_.33.0049a17: 當坐妙菩提座一切障蓋皆不能染謂煩惱障
T1695_.33.0049a18: 業障法障雖多積集而不能染雖造種種極重
T1695_.33.0049a19: 惡業而易消滅」不墮惡趣 讃曰。於中復二。
T1695_.33.0049a20: 初明聞經深信受果。後明受持精勤等果。所
T1695_.33.0049a21: 以但告金剛手者欲令有情取一切佛大珍寶
T1695_.33.0049a22: 故。聞者聽聞信者能順受者領納。殷重供養
T1695_.33.0049a23: 恭敬名深。此意總顯。聽聞信順領納殷重始
T1695_.33.0049a24: 從今日乃至菩提三障五蓋皆不能染。蓋謂五
T1695_.33.0049a25: 蓋。謂貪欲於樂出家位。瞋恚於覺邪行位。惛
T1695_.33.0049a26: 沈睡眠掉擧惡作及與疑蓋於止擧捨位。能覆
T1695_.33.0049a27: 蔽心名之爲蓋。障者障礙障道不生礙滅不
T1695_.33.0049a28: 證。此有三種經文自列。若小乘中以數行煩
T1695_.33.0049a29: 惱難可伏除名煩惱障。以殺父等五種逆業
T1695_.33.0049b01: 名爲業障。合三惡趣人趣北洲及無想天名
T1695_.33.0049b02: 異熟障。然不見説別有法障。然今此文障解
T1695_.33.0049b03: 脱惑名煩惱障。薩遮尼犍子經以破塔壞寺
T1695_.33.0049b04: 等爲五逆。像法決疑經説有七逆。然不離尼
T1695_.33.0049b05: 犍子經所説五種名爲業障。言法障者前異
T1695_.33.0049b06: 熟障亦名法障。感遺法業名爲法障。或去世
T1695_.33.0049b07: 時障礙正法障他修定。不種聞法所有種子
T1695_.33.0049b08: 所以今生於法不聞不信不悟名爲法障。集
T1695_.33.0049b09: 者作也積者積造。雖多積集而不能染由解
T1695_.33.0049b10: 法空不樂生死。雖起煩惱重業障法以經威
T1695_.33.0049b11: 力定不能染。染者染汚令感苦果等名爲染
T1695_.33.0049b12: 也。又雖造種種極重惡業由體性空煩惱不
T1695_.33.0049b13: 堅。故而易消滅易消滅故不墮惡趣。業既易
T1695_.33.0049b14: 亡惡果寧起。由法性空諸法實理體實遠鑒
T1695_.33.0049b15: 三障故銷
T1695_.33.0049b16: 經曰若能受持「日日讀誦精勤無間如理思惟
T1695_.33.0049b17: 彼於此生定得一切法平等性金剛等持於一
T1695_.33.0049b18: 切法皆得自在恒受一切」勝妙喜樂 讃曰。下
T1695_.33.0049b19: 明受持精勤等果。言受持者愛樂寶重領受
T1695_.33.0049b20: 在心持之不忘。如念子等不忘在心。日日讀
T1695_.33.0049b21: 者披文誦者暗説。精者專精勤者勇勵身心。
T1695_.33.0049b22: 日夜六時中無間隙如其理趣而諦思惟。彼
T1695_.33.0049b23: 於此生現報果也。定得一切法平等性眞如
T1695_.33.0049b24: 理也。金剛等持者等持謂定金剛者喩。能破
T1695_.33.0049b25: 分別著相煩惱。謂觀一切法平等性眞如空
T1695_.33.0049b26: 理所有等持能破分別著相顛倒故名金剛。
T1695_.33.0049b27: 又眞如理名曰金剛。縁此之定名金剛等持。
T1695_.33.0049b28: 謂能受持心心不忘日日讀誦精勤思惟如是
T1695_.33.0049b29: 法性故得此定。當起勝慧破諸分別顛倒著
T1695_.33.0049c01: 相。今時證此金剛等持聞思位中相應定。此
T1695_.33.0049c02: 中但有五種法行。謂聽聞・受持・披讀・諷誦・
T1695_.33.0049c03: 思惟五種。略無書寫供養施他開演修行五
T1695_.33.0049c04: 種互影顯故。其實而論行十法行竝得此果。
T1695_.33.0049c05: 讀誦尚得況能演説及修行等。於一切法皆
T1695_.33.0049c06: 得自在者未體眞空理事皆擁。體眞遠鑒於
T1695_.33.0049c07: 理既通故得自在。自在者無礙義。恒受一切
T1695_.33.0049c08: 勝妙喜樂者於法著有憂有恚。於眞會空於
T1695_.33.0049c09: 俗體妄。既無憂恚故得恒時受妙喜樂。既聞
T1695_.33.0049c10: 法性眞喜未曾得故
T1695_.33.0049c11: 經曰當經十六「大菩薩生定得如來執金剛性
T1695_.33.0049c12: 疾證無上」正等菩提 讃曰。世尊自説善修
T1695_.33.0049c13: 神足能住一劫或一劫餘。菩薩十六大生即
T1695_.33.0049c14: 義當十六劫。金剛性者謂。眞如性能破裂生
T1695_.33.0049c15: 死過失名爲金剛。諸法之體故名爲性。執者
T1695_.33.0049c16: 受義親領受之故名爲執。即正體智能縁於
T1695_.33.0049c17: 空。或執金剛之性即是眞如。經十六生得此
T1695_.33.0049c18: 眞性故。由於此經行前法行能超生死。不經
T1695_.33.0049c19: 僧祇經十六劫便入初地。以經所明實相之
T1695_.33.0049c20: 理有大神驗。聞此法等故超生死無邊劫量。
T1695_.33.0049c21: 既爾故能疾證無上菩提。此中所説現在定
T1695_.33.0049c22: 得金剛等持。於法自在受勝喜樂。後生之障
T1695_.33.0049c23: 皆不能染不墮惡趣。得金剛性疾得菩提經
T1695_.33.0049c24: 力故也
T1695_.33.0049c25: 般若理趣分疏卷第二終
T1695_.33.0049c26:
T1695_.33.0049c27:
T1695_.33.0049c28:
T1695_.33.0049c29:
T1695_.33.0050a01:
T1695_.33.0050a02: 大般若波羅蜜多經般若理趣分
T1695_.33.0050a03: 述讃卷第三
T1695_.33.0050a04:
T1695_.33.0050a05:  大慈恩寺沙門 基撰 
T1695_.33.0050a06: 經曰爾時世尊復依遍照如來之相 讃曰。上
T1695_.33.0050a07: 來第一明實相境法。此下第二寂靜法性現
T1695_.33.0050a08: 等覺門。即是觀照正智體境前門。眞性此明
T1695_.33.0050a09: 智相。於中亦三。初叙佛説法門之號。此門有
T1695_.33.0050a10: 二。初明所依如來之相。後陳所説法門之名。
T1695_.33.0050a11: 此即初也。前門明性。本體之法不説爲相。下
T1695_.33.0050a12: 門是義所以稱相。如來總體別有多能。今依
T1695_.33.0050a13: 一義即是遍照如來之相。相謂義相相状。非
T1695_.33.0050a14: 是分別有相之相。今於無相之法後説義相
T1695_.33.0050a15: 之相。由一切智一切種智斷惑遊觀二種智
T1695_.33.0050a16: 故。於一切法皆能了知名爲遍照。遍照之智
T1695_.33.0050a17: 即如來相。今依此體相而説於法門故名爲
T1695_.33.0050a18: 依遍照之相
T1695_.33.0050a19: 經曰爲諸菩薩「宣説般若波羅蜜多一切如來
T1695_.33.0050a20: 寂靜法性其深理趣」現等覺門 讃曰。此陳
T1695_.33.0050a21: 所説法門之名。一切如來寂靜法性甚深理
T1695_.33.0050a22: 趣者。即前所説實相妙法是一切佛寂靜法
T1695_.33.0050a23: 性甚深理趣。現等覺門者現謂顯現現前明
T1695_.33.0050a24: 了親證之義。等者遍義覺謂照義。此意即顯
T1695_.33.0050a25: 無分別智明了親能遍照法性。現等覺體即
T1695_.33.0050a26: 無分別智。門者通由入趣之義。以能詮法等
T1695_.33.0050a27: 爲由爲通入趣法性。無分別智由此深教等
T1695_.33.0050a28: 爲由能入現等覺故
T1695_.33.0050a29: 經曰謂金剛平等性「現等覺門以大菩提堅實
T1695_.33.0050b01: 難壞」如金剛故 讃曰。此下第二有四門。第
T1695_.33.0050b02: 一能斷生死性堅實故金剛平等性。現等覺
T1695_.33.0050b03: 者能破生死。現等之覺猶如金剛。以智所證
T1695_.33.0050b04: 法性菩提堅牢眞實難可破壞若破金剛故。
T1695_.33.0050b05: 能證智名金剛智。金剛般若名曰金剛義亦
T1695_.33.0050b06: 同此。以所證如性堅實故能證之智亦如金
T1695_.33.0050b07: 剛能破生死
T1695_.33.0050b08: 經曰義平等性「現等覺門以大菩提」其義一故
T1695_.33.0050b09:  讃曰。此即第二觀察所詮智。一切有爲無
T1695_.33.0050b10: 爲等義皆悉平等。以法本性眞如菩提其義
T1695_.33.0050b11: 一故性無差別
T1695_.33.0050b12: 經曰法平等性「現等覺門以大菩提」自性淨
T1695_.33.0050b13: 故 讃曰。此即第三觀察能詮智。以所證理
T1695_.33.0050b14: 大菩提性自性清淨故。於能詮教悟其平等
T1695_.33.0050b15: 經曰。一切法平等性「現等覺門以大菩提於一
T1695_.33.0050b16: 切法」無分別故 讃曰。此即第四通證諸法
T1695_.33.0050b17: 智。一切法者有爲無爲諸法之中皆現等覺。
T1695_.33.0050b18: 以法本性於諸法中無有分別故。能證智證
T1695_.33.0050b19: 諸法時皆亦不分別。故法本性亦性平等。由
T1695_.33.0050b20: 如空中種種雲霧如屏風上種種像貌。空及
T1695_.33.0050b21: 屏風竝無分別。雲及畫像種種相起
T1695_.33.0050b22: 經曰佛説如是「寂靜法性般若理趣」現等覺
T1695_.33.0050b23: 已 讃曰。自下第三結歎法徳此即結也
T1695_.33.0050b24: 經曰告金剛手「菩薩等言若有得聞如是四種
T1695_.33.0050b25: 般若理趣現等覺門信解受持讀誦修習乃至
T1695_.33.0050b26: 當坐妙菩提座雖造一切極重惡業而能超越
T1695_.33.0050b27: 一切惡趣疾證無上」正等菩提 讃曰。此即
T1695_.33.0050b28: 歎徳。然準經中有十法行。此中但説有六法
T1695_.33.0050b29: 行。一聞二信解三受持四讀五誦六修習。始
T1695_.33.0050c01: 從今日於十法行初首行時。乃至未來坐菩
T1695_.33.0050c02: 提座成佛已來。雖造一切極重惡業謂見中
T1695_.33.0050c03: 邪見業中意業逆中破和合僧等。雖皆具造
T1695_.33.0050c04: 由悟解故不爲被染。而能超越一切惡趣。由
T1695_.33.0050c05: 聞經行等大威神力此諸惡業作不増長故不
T1695_.33.0050c06: 墮於三惡道等。乃至速證無上菩提。計此功
T1695_.33.0050c07: 徳應與前同。但爲別讃經之勝用故各別
T1695_.33.0050c08:
T1695_.33.0050c09: 經曰爾時世尊「復依調伏一切惡法釋迦牟
T1695_.33.0050c10: 尼」如來之相 讃曰。自下第二有二段經明行
T1695_.33.0050c11: 境法。於中有二。初段調伏衆惡普勝法門。由
T1695_.33.0050c12: 觀實相能伏衆惡。後段平等智印清淨法門。
T1695_.33.0050c13: 由觀觀照智慧照明。今此初段於中有三。初
T1695_.33.0050c14: 明所説法門之號。於中有二。初明所依如來
T1695_.33.0050c15: 之相。此爲初也。一切惡法者二障分別因果
T1695_.33.0050c16: 分別染淨分別悉能除也。釋迦者能義牟尼
T1695_.33.0050c17: 者寂默義。能調衆惡離諸諠動。諠動之法謂
T1695_.33.0050c18: 生死法。故名能寂默如來之相。依此調伏一
T1695_.33.0050c19: 切惡法能寂如來之相説此法門也
T1695_.33.0050c20: 經曰爲諸菩薩「宣説般若波羅蜜多攝受一切
T1695_.33.0050c21: 法平等性甚深理趣」普勝法門 讃曰。此陳
T1695_.33.0050c22: 所説法門之名。攝受一切法平等性者謂攝
T1695_.33.0050c23: 一切染淨因果皆入平等性法界中。由此故
T1695_.33.0050c24: 能普勝衆惡由此法門名普勝法
T1695_.33.0050c25: 經曰謂貪欲性「無戲論故嗔恚性亦無戲論嗔
T1695_.33.0050c26: 恚性無戲論故愚癡性亦無戲論愚癡性無戲
T1695_.33.0050c27: 論故猶預性亦無戲論猶預性無戲論故諸見
T1695_.33.0050c28: 性亦無戲論諸見性無戲論故」憍慢性亦無戲
T1695_.33.0050c29: 論 讃曰。此下第二正説法門於中有三。初
T1695_.33.0051a01: 別説生死惑業苦法性無戲論。次陳諸染淨
T1695_.33.0051a02: 法性無戲論。後説般若亦無戲論結歸深趣。
T1695_.33.0051a03: 初中復三。一明煩惱性無戲論二明業三明
T1695_.33.0051a04: 果。煩惱中有二。初明根本後明隨惑。此根本
T1695_.33.0051a05: 也。根本有六由此爲本一切煩惱皆得生長。
T1695_.33.0051a06: 謂貪欲性。無戲論者謂染妄法性即眞如。眞
T1695_.33.0051a07: 如之法體無戲論。戲論者謂分別相名言相
T1695_.33.0051a08: 尋思相。由戲論故執著染淨有所分別。分
T1695_.33.0051a09: 別故生死生。知無戲論染淨亡。染淨亡性
T1695_.33.0051a10: 無分別。無分別故生死滅故能除惡。下皆準
T1695_.33.0051a11: 知。初三三毒。猶預者疑。諸見謂五見即耶
T1695_.33.0051a12: 推度。憍謂憍逸。慢謂七慢恃已陵人名之爲
T1695_.33.0051a13: 慢。此六根本眞如本性。性無戲論性無戲論
T1695_.33.0051a14: 故能離分別。契此本性離分別無戲論一切
T1695_.33.0051a15: 惡法悉能降伏
T1695_.33.0051a16: 經曰憍慢性無戲論故「諸纒性亦無戲論諸纒
T1695_.33.0051a17: 性無戲論故」煩惱垢性亦無戲論 讃曰。此
T1695_.33.0051a18: 明隨惑。纒謂數數増盛現前纒繞於心故名
T1695_.33.0051a19: 纒也。此有八種謂惛沈睡眠於止爲障。掉擧
T1695_.33.0051a20: 惡作於擧爲障。嫉慳於捨爲障。無慚無愧於
T1695_.33.0051a21: 戒爲障故但立八。垢有六種謂害恨惱及諂
T1695_.33.0051a22: 誑憍。垢穢衆生故名爲垢。此六相麁毀責之
T1695_.33.0051a23: 甚立以垢名
T1695_.33.0051a24: 經曰煩惱垢性「無戲論故諸惡業性亦無戲論
T1695_.33.0051a25: 諸惡業性無戲論故諸果報性」亦無戲論 讃
T1695_.33.0051a26: 曰。上惑無戲論業果亦復然。總名生死法性
T1695_.33.0051a27: 無戲論。證此無戲論故離生死一切惡法
T1695_.33.0051a28: 經曰諸果報性「無戲論故雜染法性亦無戲論
T1695_.33.0051a29: 雜染法性無戲論故清淨法性亦無戲論清淨
T1695_.33.0051b01: 法性無戲論故一切法性」亦無戲論 讃曰。此
T1695_.33.0051b02: 第二明諸染淨法性無戲論。雜染者總攝一
T1695_.33.0051b03: 切有漏法盡與染雜故。清淨者總攝一切無
T1695_.33.0051b04: 漏法盡。一切法者總攝一切有漏無漏有爲
T1695_.33.0051b05: 無爲生死有情。先染後淨先別後總。義次第
T1695_.33.0051b06:
T1695_.33.0051b07: 經曰一切法性「無戲論故當知般若波羅蜜多」
T1695_.33.0051b08: 亦無戲論 讃曰。由所觀境性無戲論能觀
T1695_.33.0051b09: 之智亦無戲論。如實知故。由此境智悉無戲
T1695_.33.0051b10: 論故離生死一切分別。降伏一切惡法皆盡
T1695_.33.0051b11: 經曰佛説如是「調伏衆惡般若理趣」普勝法
T1695_.33.0051b12: 已 讃曰。自下第三歎此經徳意此結前已」
T1695_.33.0051b13: 經曰告金剛手「菩薩等言若有得聞如是般若
T1695_.33.0051b14: 波羅蜜多甚深理趣信解受持讀誦修習假使
T1695_.33.0051b15: 殺害三界所攝一切有情而不由斯墮於地獄
T1695_.33.0051b16: 傍生鬼界以能調伏一切煩惱及隨煩惱」惡業
T1695_.33.0051b17: 等故 讃曰。以經威力能調衆惡故是殺罪
T1695_.33.0051b18: 竝得銷除。由悟法性起斯勝行故此大罪不
T1695_.33.0051b19: 招惡果。以經威力善能調伏一切煩惱及隨
T1695_.33.0051b20: 煩惱惡業等故。設有是罪不招惡果。相縛縛
T1695_.33.0051b21: 衆生亦由麁重縛善。後雙修止觀方乃倶解
T1695_.33.0051b22: 脱。一切惡業從煩惱生一切煩惱從分別起。
T1695_.33.0051b23: 今離戲論斷諸分別。分別既盡惑業亦亡。故
T1695_.33.0051b24: 此大罪聞經信解定得消滅
T1695_.33.0051b25: 經曰常生善趣「受勝妙樂修諸菩薩摩訶薩
T1695_.33.0051b26: 行疾證無上」正等菩提 讃曰。上能除惡下
T1695_.33.0051b27: 能攝善。於中二果。一世間果二出世果
T1695_.33.0051b28: 經曰爾時世尊「復依性淨如來之相爲諸菩薩
T1695_.33.0051b29: 宣説般若波羅蜜多一切法平等性觀自在妙
T1695_.33.0051c01: 智印甚深理趣」清淨法門 讃曰。此第四段
T1695_.33.0051c02: 由觀觀照智慧照明。以顯行境界。文中有三
T1695_.33.0051c03: 竝同前解。由能觀智證會諸法本性清淨故
T1695_.33.0051c04: 分別相智皆離之名爲性淨今名得清淨。一
T1695_.33.0051c05: 切法平等性者即是眞如觀自在悲行也。妙
T1695_.33.0051c06: 智印者智行也。又此觀自在即妙智印印一
T1695_.33.0051c07: 切法平等故。餘文可知
T1695_.33.0051c08: 經曰謂一切貪欲「本性清淨極照明故能令世
T1695_.33.0051c09: 間嗔恚清淨一切嗔恚本性清淨極照明故能
T1695_.33.0051c10: 令世間愚癡清淨一切愚癡本性清淨極照明
T1695_.33.0051c11: 故能令世間疑惑清淨一切疑惑本性清淨極
T1695_.33.0051c12: 照明故能令世間見趣清淨一切見趣本性清
T1695_.33.0051c13: 淨極照明故能令世間」憍慢清淨 讃曰。此文
T1695_.33.0051c14: 有三同前文説。前文是境此文是智。照明前
T1695_.33.0051c15: 故。謂於貪欲本性眞如清淨境中極照明故」
T1695_.33.0051c16: 能照明者即是智。以貪欲爲本生於嗔等故
T1695_.33.0051c17: 經曰一切憍慢「本性清淨極照明故能令世間
T1695_.33.0051c18: 纒結清淨一切纒結本性清淨極照明故能令
T1695_.33.0051c19: 世間」垢穢清淨 述曰。此明於隨煩惱本性
T1695_.33.0051c20: 清淨極照明也。纒垢等義竝如前解。所言結
T1695_.33.0051c21: 者即是九結。謂愛・恚・慢・無明・見取・疑・嫉・
T1695_.33.0051c22: 慳・結。結是結縛。能和合苦難可解故名之爲
T1695_.33.0051c23:
T1695_.33.0051c24: 經曰一切垢穢「本性清淨極照明故能令世間
T1695_.33.0051c25: 惡法清淨一切惡法本性清淨極照明故能令
T1695_.33.0051c26: 世間」生死清淨 讃曰。上明惑此明業果。以
T1695_.33.0051c27: 生死業逼迫果業故名惡法。言生死者謂異
T1695_.33.0051c28: 熟果即前惡業所招苦果
T1695_.33.0051c29: 經曰一切生死「本性清淨極照明故能令世間」
T1695_.33.0052a01: 諸法清淨 讃曰。世間諸法即雜染法總攝
T1695_.33.0052a02: 有漏。自下第二總攝諸法
T1695_.33.0052a03: 經曰以一切法「本性清淨極照明故能令世
T1695_.33.0052a04: 間」有情清淨 讃曰。由有漏法成有情故。故
T1695_.33.0052a05: 有漏後明其有情
T1695_.33.0052a06: 經曰一切有情「本性清淨極照明故能令世
T1695_.33.0052a07: 間」一切智清淨 讃曰。出世間中一切智爲
T1695_.33.0052a08: 本。擧此攝餘清淨法盡。三乘總觀諸無我智
T1695_.33.0052a09: 名一切智
T1695_.33.0052a10: 經曰以一切智「本性清淨極照明故能令世間
T1695_.33.0052a11: 甚深般若波羅蜜多」最勝清淨 讃曰。此即
T1695_.33.0052a12: 第三般若清淨。由能照明一切法性本性清
T1695_.33.0052a13: 淨故能觀智最勝清淨。與所縁境極相應故」
T1695_.33.0052a14: 經曰佛説如是「平等智印般若理趣」清淨法
T1695_.33.0052a15: 已 讃曰。自下第三文陳經勝徳。平等智
T1695_.33.0052a16: 印者謂一切法性無戲論。能觀之智名平等
T1695_.33.0052a17: 智印
T1695_.33.0052a18: 經曰告金剛手「菩薩等言若有得聞如是般若
T1695_.33.0052a19: 波羅蜜多清淨理趣信解受持讀誦修習雖住
T1695_.33.0052a20: 一切貪嗔癡等客塵煩惱垢穢聚中而猶蓮華
T1695_.33.0052a21: 不爲一切客塵垢穢」過失所染 讃曰。由能
T1695_.33.0052a22: 觀智觀染淨法本性清淨故住煩惱不爲染
T1695_.33.0052a23: 汚。悟本性故此説離過
T1695_.33.0052a24: 經曰常能修習「菩薩勝行疾證無上」正等菩
T1695_.33.0052a25: 提 讃曰。此釋得善果。由起法行悟於眞智
T1695_.33.0052a26: 故常修習菩薩勝行。乃至終後疾證菩提
T1695_.33.0052a27: 經曰爾時世尊「復依一切三界勝主」如來之相
T1695_.33.0052a28:  讃曰。明境六中自下第三有二段經明果
T1695_.33.0052a29: 法境。於二段中初段法王灌頂智藏法門。顯
T1695_.33.0052b01: 由二行得財位果。後段如來智印金剛法門。
T1695_.33.0052b02: 顯由二行得自體果。今此初段於中有三準
T1695_.33.0052b03: 前應釋。初標所説法門號中文復有二。初明
T1695_.33.0052b04: 所依如來之相。後明所説法門之名。此即初
T1695_.33.0052b05: 也。三界之宅擾攘無安。煩惱蟲獸諸苦惱火
T1695_.33.0052b06: 無量逼切。種種驚怖令有情等危難竝生。由
T1695_.33.0052b07: 佛世尊如大長者怜愍諸子方便拔濟故佛世
T1695_.33.0052b08: 尊稱三界主。佛爲法王故言勝主。依此尊位
T1695_.33.0052b09: 以説法門
T1695_.33.0052b10: 經曰爲諸菩薩「宣説般若波羅蜜多一切如來
T1695_.33.0052b11: 和合灌頂甚深理趣」智藏法門 讃曰。此明
T1695_.33.0052b12: 所説法門之號。至第十地將受如來法王位
T1695_.33.0052b13: 時。一切十方如來和合咸灌其頂。如刹帝利
T1695_.33.0052b14: 受王位法。今此菩薩受佛尊位以何法水灌
T1695_.33.0052b15: 灑其頂令作吉祥。謂一切佛智慧法水有殊
T1695_.33.0052b16: 勝智。出生諸徳含容諸徳譬如於藏。以此智
T1695_.33.0052b17: 水灌菩薩頂令無始來二障垢盡一切如來吉
T1695_.33.0052b18: 祥功徳皆悉圓滿。今説此法令依趣入。是故
T1695_.33.0052b19: 稱門
T1695_.33.0052b20: 經曰謂以世間「灌頂位施當得三界法王位果
T1695_.33.0052b21: 以出世間無上義施當得一切希願滿足以出
T1695_.33.0052b22: 世間無上法施於一切法當得自在若以世間
T1695_.33.0052b23: 財食等施當得一切身語心樂若以種種財法
T1695_.33.0052b24: 等施能令布施波羅蜜多」速得圓滿 讃曰。自
T1695_.33.0052b25: 下第二正顯所説法門。六度不同隨成六段。
T1695_.33.0052b26: 施中有五一位施二義施三法施四財施五總
T1695_.33.0052b27: 無畏施。其實五施一一竝得多果。此中且説
T1695_.33.0052b28: 五相似果。若捨榮貴位而修正法當得成佛
T1695_.33.0052b29: 爲三界法王。由施義味順於理故當來希願
T1695_.33.0052c01: 悉皆滿足。因以法施當能達解一切佛法。財
T1695_.33.0052c02: 食因施充益三業。故於當來得樂三業。若以
T1695_.33.0052c03: 種種財法等施者謂以財法攝取衆生令其無
T1695_.33.0052c04: 畏名無畏施。菩提心經説。願行財施要有五
T1695_.33.0052c05: 種。一至心二信心三隨時四自手五如法。如
T1695_.33.0052c06: 有頌言施者殊勝信等具足。恭敬應時自手
T1695_.33.0052c07: 施等。又有頌言利他加行於有情不簡有力
T1695_.33.0052c08: 及無力。於一切時一切施隨力所能廣説法
T1695_.33.0052c09: 饒益。不應施有五。非理財不應施不淨故酒
T1695_.33.0052c10: 及毒不應施亂生故。罝羅機網不應施惱生
T1695_.33.0052c11: 故。刀杖弓箭不應施害生故。音樂女色不應
T1695_.33.0052c12: 施壞淨心故。施有五利一常近賢聖二衆生
T1695_.33.0052c13: 樂見三入衆宗敬四好名流布五作菩提因。無
T1695_.33.0052c14: 著菩薩説。謂修六種意樂一廣大二長時三
T1695_.33.0052c15: 歡喜四荷恩五大志六純善。於此六中起三
T1695_.33.0052c16: 作意。一愛重二隨喜三欣樂。聞此六種但當
T1695_.33.0052c17: 能起一念信心。尚能發生無量福聚諸惡業
T1695_.33.0052c18: 障亦當銷滅。何況菩薩
T1695_.33.0052c19: 經曰受持種種「清淨禁戒能令淨戒波羅蜜多
T1695_.33.0052c20: 速得圓滿於一切事修學安忍能令安忍波羅
T1695_.33.0052c21: 蜜多速得圓滿於一切時修習精進能令精進
T1695_.33.0052c22: 波羅蜜多速得圓滿於一切境修行靜慮能令
T1695_.33.0052c23: 靜慮波羅蜜多速得圓滿於一切法常修妙慧
T1695_.33.0052c24: 能令般若波羅蜜多」速得圓滿 讃曰。三種
T1695_.33.0052c25: 戒法皆能圓滿。草結鵝珠而能不壞。三戒非
T1695_.33.0052c26: 一故言種種。事事能忍一切時能勤無懈疲
T1695_.33.0052c27: 故。於一切境能靜慮無散亂心故。於一切法
T1695_.33.0052c28: 修慧皆能簡擇故。行此六度得六果報。一富
T1695_.33.0052c29: 貴二大生三大朋屬四大業成就五無惱縛垢
T1695_.33.0053a01: 六達五明。能作義利如攝大乘廣説其相
T1695_.33.0053a02: 經曰佛説如是「灌頂法門般若理趣智藏法
T1695_.33.0053a03: 已告金剛手菩薩等言若有得聞如是灌頂甚
T1695_.33.0053a04: 深理趣智藏法門信解受持讀誦修習速能滿
T1695_.33.0053a05: 足諸菩薩行疾證無上」正等菩提 讃曰。由
T1695_.33.0053a06: 聞六度菩薩行成。所求菩提亦能速得
T1695_.33.0053a07: 經曰爾時世尊「復依一切如來智印持一切佛
T1695_.33.0053a08: 祕密法門如來之相爲諸菩薩宣説般若波羅
T1695_.33.0053a09: 蜜多一切如來住持智印甚深理趣」金剛法門
T1695_.33.0053a10:  讃曰。此第二段如來智印金剛法門。顯由
T1695_.33.0053a11: 二行得自體果。文有三等竝同前釋。此即第
T1695_.33.0053a12: 一標所説法門之號。以妙智印任持一切佛
T1695_.33.0053a13: 甚深法。佛甚深法體性難知名爲祕密。以一
T1695_.33.0053a14: 智印持諸佛法一切佛法竝入此故名爲任
T1695_.33.0053a15: 持。今説此法令勤趣入故名爲門。以能破壞
T1695_.33.0053a16: 一切生死智體堅實故名金剛
T1695_.33.0053a17: 經曰謂具攝受「一切如來金剛身印當證一切
T1695_.33.0053a18: 如來法身若具攝受一切如來金剛語印於一
T1695_.33.0053a19: 切法」當得自在 讃曰。由在因中別行如來
T1695_.33.0053a20: 三業因印得果之時得如金剛法身等果
T1695_.33.0053a21: 經曰若具攝受「一切如來金剛心印於一切定
T1695_.33.0053a22: 當得自在若具攝受一切如來金剛智印能得
T1695_.33.0053a23: 最上妙身語心猶若金剛」無動無壞 讃曰。由
T1695_.33.0053a24: 在因中具行三業金剛智印得果之時能得最
T1695_.33.0053a25: 上妙身語心。謂如金剛不爲耶友所動不爲
T1695_.33.0053a26: 生死所壞。此中意説。別行三業殊勝之因別
T1695_.33.0053a27: 得三果。具行三業所有勝因總得一果。三業
T1695_.33.0053a28: 堅實猶如金剛不可動壞
T1695_.33.0053a29: 經曰佛説如是「如來智印般若理趣金剛法已
T1695_.33.0053b01: 告金剛手菩薩等言若有得聞如是智印甚深
T1695_.33.0053b02: 理趣金剛法門信解受持讀誦修習一切事業
T1695_.33.0053b03: 皆能成辦常與一切勝事和合所欲修行一切
T1695_.33.0053b04: 勝智諸勝福業」皆速圓滿 讃曰。自下第三
T1695_.33.0053b05: 歎此經徳。一切事業皆得成辨者謂諸無罪
T1695_.33.0053b06: 順理善事。常與一切勝事和合者現在後生
T1695_.33.0053b07: 常與勝事和合相應。衰減等事皆悉遠離所
T1695_.33.0053b08: 修福慧皆速圓滿。此説因位所得勝利
T1695_.33.0053b09: 經曰當得最勝「淨身語心猶若金剛不可破
T1695_.33.0053b10: 壞疾證無上」正等菩提 讃曰。此説未來所
T1695_.33.0053b11: 得果位殊勝妙果
T1695_.33.0053b12: 經曰爾時世尊「復依一切無戲論法如來之相
T1695_.33.0053b13: 爲諸菩薩宣説般若波羅蜜多甚深理趣」輪
T1695_.33.0053b14: 字法門 讃曰。上六段經明勝境訖。次有六段
T1695_.33.0053b15: 當明勝行。復分爲三。初二段顯依實相斷修
T1695_.33.0053b16: 之相。次二段顯依觀照修斷之相。後二段顯
T1695_.33.0053b17: 依二法遍修之相。就初二段顯依實相斷修
T1695_.33.0053b18: 相中有二。初離諸戲論輪字法門。由觀眞如
T1695_.33.0053b19: 斷分別故。後入廣大輪平等性門。由觀平等
T1695_.33.0053b20: 修證眞故。此下初段文勢有三。初標所説法
T1695_.33.0053b21: 門之號。中復分爲二。初辨所依如來之相。眞
T1695_.33.0053b22: 如法性離諸分別離言説道故。無戲論即是
T1695_.33.0053b23: 依於法身之相。輪字法門者輪有二義。一周
T1695_.33.0053b24: 圓義二摧壞義。由觀眞如性無戲論遍一切
T1695_.33.0053b25: 法故名周圓。由觀此故離分別執摧壞生死
T1695_.33.0053b26: 一切執著故名摧壞。詮此輪理所有法門名
T1695_.33.0053b27: 輪字法。教能詮顯故名爲門。由聞此教遂起
T1695_.33.0053b28: 輪行。起輪行已得輪果得輪果已復爲他轉。
T1695_.33.0053b29: 如是展轉
T1695_.33.0053c01: 經曰謂一切法「空無自性故一切法無相離衆
T1695_.33.0053c02: 相故一切法無願」無所願故 讃曰。以下第
T1695_.33.0053c03: 二正陳所説於中有四。初三解脱門境。遍計
T1695_.33.0053c04: 所執一切皆空。圓成無相。依他無願。又此
T1695_.33.0053c05: 三種皆通三性。又但有二謂妄與眞。眞妄皆
T1695_.33.0053c06: 通有三種故。非我有名空。離十名無相。不希
T1695_.33.0053c07: 名無願
T1695_.33.0053c08: 經曰一切法遠離「無所著故一切法寂靜」永
T1695_.33.0053c09: 寂滅故 讃曰。此即第二離著離生
T1695_.33.0053c10: 經曰一切法無常「性常無故一切法無樂非可
T1695_.33.0053c11: 樂故一切法無我不自在故一切法無淨」離
T1695_.33.0053c12: 淨相故 讃曰。此即第三離四倒
T1695_.33.0053c13: 經曰一切法不可得「推尋其性不可得故一切
T1695_.33.0053c14: 法不思議思議其性無所有故一切法無所有
T1695_.33.0053c15: 衆縁和合假施設故一切法無戲論本性空寂
T1695_.33.0053c16: 離言説故一切法本性淨甚深般若波羅蜜多」
T1695_.33.0053c17: 本性淨故 讃曰。此第四離諸執著也。無如
T1695_.33.0053c18: 所執有所得故。尋思之心言説之議不可思
T1695_.33.0053c19: 議故。法假施設無實有故。法性離言無戲論
T1695_.33.0053c20: 故法性本淨。實相般若本性淨故此既是法
T1695_.33.0053c21: 性。諸法隨本體故皆是空
T1695_.33.0053c22: 經曰佛説如是「離諸戲論般若理趣輪字法已
T1695_.33.0053c23: 告金剛手菩薩等言若有得聞此無戲論般若
T1695_.33.0053c24: 理趣輪字法門信解受持讀誦修習於一切法
T1695_.33.0053c25: 得無礙智疾證無上」正等菩提 讃曰。此即第
T1695_.33.0053c26: 三歎經勝徳達法性空。故於諸法得無礙智」
T1695_.33.0053c27: 經曰爾時世尊「復依一切如來輪攝如來之相
T1695_.33.0053c28: 爲諸菩薩宣説般若波羅蜜多入廣大輪甚深
T1695_.33.0053c29: 理趣」平等性門 讃曰。此即第二入廣大輪
T1695_.33.0054a01: 平等性門。由觀平等修證眞故。於中有三此
T1695_.33.0054a02: 標所説法門之名。前明輪字未明攝法。今明
T1695_.33.0054a03: 諸法皆眞所攝。圓滿周備離執著故。此遍滿
T1695_.33.0054a04: 故名爲廣大。無法不攝故名平等。諸法本體
T1695_.33.0054a05: 故名爲性
T1695_.33.0054a06: 經曰謂入金剛「平等性能入一切如來性輪故
T1695_.33.0054a07: 入義平等性能入一切菩薩性輪故入法平等
T1695_.33.0054a08: 性能入一切」法性輪故 讃曰。自下第二正
T1695_.33.0054a09: 陳所説於中有三。初別明性輪後總明性輪。
T1695_.33.0054a10: 別明性輪中有三。初明聖者性輪二明法性
T1695_.33.0054a11: 輪三明有情性輪。初中有三。初明佛性輪。法
T1695_.33.0054a12: 身本性能破生死堅實難壞如金剛故。菩薩
T1695_.33.0054a13: 之法依教所詮以行修證故。義平等名菩薩
T1695_.33.0054a14: 性。佛亦應是義平等性。以離能詮堅實之義
T1695_.33.0054a15: 別名金剛不名爲義。菩薩證此未得金剛圓
T1695_.33.0054a16: 滿法性。但立義名。其二能詮總名爲法。法謂
T1695_.33.0054a17: 教法。欲顯所詮因果勝法能詮之教竝攝入
T1695_.33.0054a18: 於法性輪故。隨順説別性竝即眞
T1695_.33.0054a19: 經曰入蘊平等性「能入一切蘊性輪故入處平
T1695_.33.0054a20: 等性能入一切處性輪故入界平等性能入一
T1695_.33.0054a21: 切」界性輪故 讃曰。自下第二明法性輪於
T1695_.33.0054a22: 中有三。初別法次通法後位法。別法中有七。
T1695_.33.0054a23: 此初三科也。義別説三體眞法性
T1695_.33.0054a24: 經曰入諦平等性「能入一切諦性輪故入縁起
T1695_.33.0054a25: 平等性能入一切縁起性輪故入寶平等性能
T1695_.33.0054a26: 入一切寶性輪故入食平等性能入一切」食性
T1695_.33.0054a27: 輪故 讃曰。此四別法。諦謂四諦。縁起有十
T1695_.33.0054a28: 二寶謂三寶食謂四食。謂段觸思及與識食
T1695_.33.0054a29: 香味觸三名爲段食。觸謂觸數第六識倶。思
T1695_.33.0054b01: 謂思數即第六倶。識謂識蘊即唯第八。隨縁
T1695_.33.0054b02: 説四攝歸法性
T1695_.33.0054b03: 經曰入善法平等性「能入一切善法性輪故入
T1695_.33.0054b04: 非善法平等性能入一切非善法性輪故入有
T1695_.33.0054b05: 記法平等性能入一切有記法性輪故入無記
T1695_.33.0054b06: 法平等性能入一切無記法性輪故入有漏法
T1695_.33.0054b07: 平等性能入一切有漏法性輪故入無漏法平
T1695_.33.0054b08: 等性能入一切無漏法性輪故入有爲法平等
T1695_.33.0054b09: 性能入一切有爲法性輪故入無爲法平等性
T1695_.33.0054b10: 能入一切無爲法性輪故入世間法平等性能
T1695_.33.0054b11: 入一切世間法性輪故入出世間法平等性能
T1695_.33.0054b12: 入一切」出世間法性輪故 讃曰。此即第二
T1695_.33.0054b13: 明諸通法入法性輪於中有五。其義如文。此
T1695_.33.0054b14: 五通在人法二種
T1695_.33.0054b15: 經曰。入異生法「平等性能入一切異生法性輪
T1695_.33.0054b16: 故入聲聞法平等性能入一切聲聞法性輪故
T1695_.33.0054b17: 入獨覺法平等性能入一切獨覺法性輪故入
T1695_.33.0054b18: 菩薩法平等性能入一切菩薩法性輪故入如
T1695_.33.0054b19: 來法平等性」能入如來法性輪故 讃曰。此即
T1695_.33.0054b20: 第三明諸位法入法性輪於中有五。一凡法
T1695_.33.0054b21: 四聖法如應當知
T1695_.33.0054b22: 經曰入有情「平等性能入一切」有情性輪故
T1695_.33.0054b23: 讃曰此即第三明有情入本性輪
T1695_.33.0054b24: 經曰入一切平等性能入一切性輪故 讃曰。
T1695_.33.0054b25: 此即第二總明性輪。若聖若凡若人若法一
T1695_.33.0054b26: 切皆入本性輪故。欲顯一切皆歸本性廣大
T1695_.33.0054b27: 輪攝
T1695_.33.0054b28: 經曰佛説如是「入廣大輪般若理趣平等性
T1695_.33.0054b29: 已告金剛手菩薩等言若有得聞如是輪性甚
T1695_.33.0054c01: 深理趣平等性門信解受持讀誦修習能善悟
T1695_.33.0054c02: 入諸平等性疾證無上」正等菩提 讃曰。此
T1695_.33.0054c03: 即第三歎經勝徳。由聞此故現在後生能善
T1695_.33.0054c04: 悟入諸平等性。學悟證悟皆善悟入。乃至究
T1695_.33.0054c05: 竟疾得菩提
T1695_.33.0054c06: 經曰爾時世尊「復依一切廣受供養眞淨器田
T1695_.33.0054c07: 如來之相爲諸菩薩宣説般若波羅蜜多一切
T1695_.33.0054c08: 供養甚深理趣」無上法門 讃曰。明行中自
T1695_.33.0054c09: 下兩段。顯依觀照修斷之相。初段眞淨供養
T1695_.33.0054c10: 無上法門。由依觀照修供養故。後段能善調
T1695_.33.0054c11: 伏智藏法門。由依觀照除忿等故。此即初也。
T1695_.33.0054c12: 於中有三。初標所説法門之號。廣受供養眞
T1695_.33.0054c13: 淨器田者由佛因行具眞供養能行一切眞法
T1695_.33.0054c14: 行故。成佛之時一切滿足三業純淨。堪能廣
T1695_.33.0054c15: 受衆生供養。眞實法器與諸衆生。作眞淨田
T1695_.33.0054c16: 故名無上。其二乘等雖眞福田非無上故
T1695_.33.0054c17: 經曰謂發無上正等覺心「於諸如來廣設供養
T1695_.33.0054c18: 攝護正法於諸如來廣設供養修行一切波羅
T1695_.33.0054c19: 蜜多於諸如來廣設供養修行一切菩提分法
T1695_.33.0054c20: 於諸如來廣設供養修行一切總持等持於諸
T1695_.33.0054c21: 如來廣設供養修行一切五眼六通於諸如來
T1695_.33.0054c22: 廣設供養修行一切靜慮解脱於諸如來廣設
T1695_.33.0054c23: 供養修行一切慈悲喜捨於諸如來廣設供養
T1695_.33.0054c24: 修行一切佛不共法於諸如來」廣設供養 讃
T1695_.33.0054c25: 曰。自下正説由在因中行正供養後爲淨因。
T1695_.33.0054c26: 於中有三。初修習行次觀察行後法行行。此
T1695_.33.0054c27: 即初也。就中復三。初發心行。次攝護行。後
T1695_.33.0054c28: 修習行。於諸供養中法供養爲最勝。天王會
T1695_.33.0054c29: 云。二人遠離王賊等所不能侵大寶藏。百千
T1695_.33.0055a01: 萬劫法難聞得聞不持不施等。大菩提心護
T1695_.33.0055a02: 正法如教修行心寂靜自利利他心平等。是
T1695_.33.0055a03: 則名眞供養佛。大菩提心者佛自説言。如諸
T1695_.33.0055a04: 菩薩最初發心下劣一念福徳果報。爲千萬
T1695_.33.0055a05: 劫説不能盡況經多劫。譬如大海初漸起時
T1695_.33.0055a06: 當知皆爲乃至無價寶珠作所住處。一切寶
T1695_.33.0055a07: 珠皆海生故。三千大千世界初起當知便爲
T1695_.33.0055a08: 二十五有一切衆生作依止處。菩薩發心亦
T1695_.33.0055a09: 復如是。初漸起時普爲一切無量衆生作依止
T1695_.33.0055a10: 處。菩薩發心慈悲爲首。譬如虚空無不普覆。
T1695_.33.0055a11: 虚空無量故衆生無量。衆生無量故菩薩發
T1695_.33.0055a12: 心亦復如是。以能遍覆一切世界一切生故。
T1695_.33.0055a13: 若菩薩親近善知識。供養諸佛・修集善根・志
T1695_.33.0055a14: 求勝法・心常柔和。遭苦能忍・慈悲淳厚・深心
T1695_.33.0055a15: 平等。信樂大乘。求佛智慧。若人能具如是十
T1695_.33.0055a16: 法乃能發於阿耨多羅三藐三菩提心。廣如
T1695_.33.0055a17: 經説。攝護正法者攝謂攝受攝持。即是勝鬘
T1695_.33.0055a18: 攝受正法。護謂擁護護念即是護念付囑正
T1695_.33.0055a19: 法。攝受擁護爲法城塹不惜身命以設供養。
T1695_.33.0055a20: 波羅蜜多以下是修習行。於中有七。總持者
T1695_.33.0055a21: 謂陀羅尼。等持者謂三摩地。靜慮謂四靜慮。
T1695_.33.0055a22: 解脱謂八解脱。慈悲喜捨即四無量。一切佛
T1695_.33.0055a23: 不共法者菩薩地説。諸佛世尊有百四十不
T1695_.33.0055a24: 共佛法。謂諸如來三十二相・八十隨好・四一
T1695_.33.0055a25: 切種清淨・十力・四無所畏・三念住・三不護・
T1695_.33.0055a26: 大悲・無忘失法・永害習氣・及一切種妙智。是
T1695_.33.0055a27: 名一切佛不共法。其三十二相八十隨好十
T1695_.33.0055a28: 力四無所畏大悲無忘失法竝如前辨。四一
T1695_.33.0055a29: 切種清淨者。一一切種所依清淨。煩惱麁重
T1695_.33.0055b01: 習氣皆永盡故。又於自體如自所欲取住捨
T1695_.33.0055b02: 中自在而住。二一切種所縁清淨。謂於種種
T1695_.33.0055b03: 若化若變若所顯現一切所縁皆自在轉。三
T1695_.33.0055b04: 一切種心清淨。諸心麁重永遠離故一切善
T1695_.33.0055b05: 根皆積集故。四一切種智清淨。無明麁重永
T1695_.33.0055b06: 遠離故。又遍所知智無障礙智自在轉。三念
T1695_.33.0055b07: 住者謂諸如來於其長夜有如是欲。如何當
T1695_.33.0055b08: 令諸有情類於我善説法毘奈耶無倒行中如
T1695_.33.0055b09: 實隨住。如是長夜欲樂法主化御衆時。若所
T1695_.33.0055b10: 希欲或遂不遂不生雜染。由三念住略所顯
T1695_.33.0055b11: 故。此三復由三衆別。一一向正行。二一向邪
T1695_.33.0055b12: 行。三一分正行一分邪行。不生喜患但生大
T1695_.33.0055b13: 捨。三不護者謂諸如來三業清淨現行。永害
T1695_.33.0055b14: 習氣者。謂諸如來或於動轉或於瞻視或於
T1695_.33.0055b15: 言論或於安住似有煩惱。所起作業多不現
T1695_.33.0055b16: 行。一切習氣皆斷無餘。一切種妙智者總於
T1695_.33.0055b17: 諸法無顛倒智。所餘佛法如前已説
T1695_.33.0055b18: 經曰觀一切法若常若無常「皆不可得於諸如
T1695_.33.0055b19: 來廣設供養觀一切法若樂若苦皆不可得於
T1695_.33.0055b20: 諸如來廣設供養觀一切法若我若無我皆不
T1695_.33.0055b21: 可得於諸如來廣設供養觀一切法若淨若不
T1695_.33.0055b22: 淨皆不可得於諸如來」廣設供養 讃曰。自下
T1695_.33.0055b23: 第二觀察行相於中復三。一離四倒行二三
T1695_.33.0055b24: 門行。三離著生滅行。此則初也。異生多執身
T1695_.33.0055b25: 受心法以爲淨樂我常。爲破彼故説四諦理。
T1695_.33.0055b26: 既無常無樂無我無淨。令壓生死趣求二乘。
T1695_.33.0055b27: 二乘遂執眞實有彼無常等四。既有法執附
T1695_.33.0055b28: 著小果不欲大乘。世尊後説大般涅槃常樂
T1695_.33.0055b29: 我淨令捨小果趣求大乘。彼聞厭捨遂得佛
T1695_.33.0055c01: 果。此二倶是引攝方便非實道理。諸法實非
T1695_.33.0055c02: 此二四種。故有説言諸佛或説我或時説非
T1695_.33.0055c03: 我。諸法實相中無我無非我。餘三亦爾。今
T1695_.33.0055c04: 觀實相以設供養故觀諸法常無常等皆不可
T1695_.33.0055c05:
T1695_.33.0055c06: 經曰觀一切法若空若不空「皆不可得於諸如
T1695_.33.0055c07: 來廣設供養觀一切法若有相若無相皆不可
T1695_.33.0055c08: 得於諸如來廣設供養觀一切法若有願若無
T1695_.33.0055c09: 願皆不可得於諸如來」廣設供養 讃曰。此即
T1695_.33.0055c10: 第二三門行也。若是二乘觀苦爲空即空無
T1695_.33.0055c11: 我行故。觀集道全苦諦少分爲無願行。觀於
T1695_.33.0055c12: 滅諦爲無相行。欣厭事成。若大乘者觀遍計
T1695_.33.0055c13: 所執實我法爲空行。觀依他起爲無願行。觀
T1695_.33.0055c14: 圓成實爲無相行。又三皆通。空無相無願竝
T1695_.33.0055c15: 破凡夫妄想分別我法執等。故不空是凡執
T1695_.33.0055c16: 有願有相竝皆如是。其空等行此皆趣入方
T1695_.33.0055c17: 便之門。據理實相非空不空有願無願有相
T1695_.33.0055c18: 無相。今觀實相故不可得。推前一法達一切
T1695_.33.0055c19: 故。故論説言。舜若多者名爲空性。法性非空
T1695_.33.0055c20: 空之性故
T1695_.33.0055c21: 經曰觀一切法若遠離「若不遠離皆不可得於
T1695_.33.0055c22: 諸如來廣設供養觀一切法若寂靜若不寂靜
T1695_.33.0055c23: 皆不可得於諸如來」廣設供養 讃曰。凡夫
T1695_.33.0055c24: 妄想樂著生死性不寂靜有不遠離及不寂靜。
T1695_.33.0055c25: 爲破彼故説爲遠離及於寂靜。依於遠離及
T1695_.33.0055c26: 寂靜門破彼病。故以入於眞名爲遠離及寂
T1695_.33.0055c27: 靜等。據實法體非遠不遠非靜不靜。靜不靜
T1695_.33.0055c28: 等皆是入門故非法性。以實相體名言路絶
T1695_.33.0055c29: 尋思道息故遠離等皆不可得
T1695_.33.0056a01: 經曰於深般若「波羅蜜多書寫聽聞受持讀誦
T1695_.33.0056a02: 思惟修習廣爲有情宣説流布或自供養或轉
T1695_.33.0056a03: 施他於諸如來」廣設供養 讃曰。自下第三
T1695_.33.0056a04: 門法行行。一書寫二聽聞。三受持。愛樂
T1695_.33.0056a05: 寶重不離於心。生死威儀願相隨故。四讀五
T1695_.33.0056a06: 誦六思惟七修習如説行也。八廣爲有情宣
T1695_.33.0056a07: 説流布。九自供養十施他。此十名爲行法行
T1695_.33.0056a08: 行。此中皆得自作教他讃歎隨喜慶慰。供養
T1695_.33.0056a09: 之中説自言者以對施他且復言自。據實而
T1695_.33.0056a10: 言自供教他讃歎隨喜慶慰竝得供養。施他
T1695_.33.0056a11: 書寫乃至教他施他讃歎等事竝名法行名爲
T1695_.33.0056a12: 供養。行十法行者獲福聚無量勝故無盡故。
T1695_.33.0056a13: 由攝他不息。廣如中邊論説
T1695_.33.0056a14: 經曰佛説如「是眞淨供養甚深理趣無上法已
T1695_.33.0056a15: 告金剛手菩薩等言若有得聞如是供養般若
T1695_.33.0056a16: 理趣無上法門信解受持讀誦修習速能圓滿
T1695_.33.0056a17: 諸菩薩行疾證無上」正等菩提 讃曰。此即
T1695_.33.0056a18: 第三歎經勝徳。以法供養即菩薩行故菩薩
T1695_.33.0056a19: 行速得圓滿
T1695_.33.0056a20: 經曰。爾時世尊「復依一切能善調伏如來之相
T1695_.33.0056a21: 爲諸菩薩宣説般若波羅蜜多攝受智密調伏
T1695_.33.0056a22: 有情甚深理趣」智藏法門 讃曰。明依觀照
T1695_.33.0056a23: 行相中自下第二能善調伏智藏法門。由
T1695_.33.0056a24: 依觀照除忿等故文意有三準前應釋。此即
T1695_.33.0056a25: 第一總標所説法門之名。能善調伏者能除
T1695_.33.0056a26: 忿等名善調伏。攝受智密調伏有情者觀照
T1695_.33.0056a27: 之智微妙名密。此智爲藏具能攝受一切諸
T1695_.33.0056a28: 佛法所有功徳名爲攝受。亦名智藏。以此智
T1695_.33.0056a29: 藏能除自他忿恚等過故名調伏。此門義顯。
T1695_.33.0056b01: 由觀照智達法本性忿恚惡法竝能調伏
T1695_.33.0056b02: 經曰謂一切有情「平等性即忿平等性一切有
T1695_.33.0056b03: 情調伏性即忿調伏性一切有情眞法性即忿
T1695_.33.0056b04: 眞法性一切有情眞如性即忿眞如性一切有
T1695_.33.0056b05: 情法界性即忿法界性一切有情離生性即忿
T1695_.33.0056b06: 離生性一切有情實際性即忿實際性一切有
T1695_.33.0056b07: 情本空性即忿本空性一切有情無相性即忿
T1695_.33.0056b08: 無相性一切有情無願性即忿無願性一切有
T1695_.33.0056b09: 情遠離性即忿遠離性一切有情寂靜性即忿
T1695_.33.0056b10: 寂靜性一切有情不可得性即忿不可得性一
T1695_.33.0056b11: 切有情無所有性即忿無所有性一切有情難
T1695_.33.0056b12: 思議性即忿難思議性一切有情無戲論性即
T1695_.33.0056b13: 忿無戲論性一切有情如金剛性」即忿如金剛
T1695_.33.0056b14: 性 讃曰。此下第二正陳所説文中有二。初
T1695_.33.0056b15: 説十七實相即忿實相。後釋所由。此即初也。
T1695_.33.0056b16: 文分爲五。初以不二除斷無變三種實相以
T1695_.33.0056b17: 即於忿。他忿之時應作此念。法既平等何有
T1695_.33.0056b18: 瞋忿。法既離染忿能調我。法既無變忿性亦
T1695_.33.0056b19: 然。何須分別見他生忿而起恚惱。作此觀已
T1695_.33.0056b20: 故一切惑皆悉除滅。下皆準知。第二以實常
T1695_.33.0056b21: 徳性滅破眞境四種實相以即於忿。第三以
T1695_.33.0056b22: 非有離相不求三種實相以即於忿。第四以
T1695_.33.0056b23: 斷染法離生二種以即於忿。第五以無得虚
T1695_.33.0056b24: 僞深妙離言堅實五種以即於忿。如其次第
T1695_.33.0056b25: 一一配之。此中法門如前已辨故不解釋。煩
T1695_.33.0056b26: 惱之中瞋忿爲重此中偏擧。論實通餘一切
T1695_.33.0056b27: 染也。以忿即眞知本染盡。有情起忿有情本
T1695_.33.0056b28: 性即忿本性。人法本性皆即實相。無二分故。
T1695_.33.0056b29: 既知此已不見忿等故不應生煩惱之過
T1695_.33.0056c01: 經曰所以者何「一切有情眞調伏性即是無上
T1695_.33.0056c02: 正等菩提亦是般若波羅蜜多亦是諸佛」一切
T1695_.33.0056c03: 智智 讃曰。自下第二釋其所由。以有情本
T1695_.33.0056c04: 調伏性。實相即是法身無上正等菩提。此説
T1695_.33.0056c05: 實相本性菩提。亦是能觀觀照般若法性法
T1695_.33.0056c06: 相體不異故。如刀之利體無別故。由此故知
T1695_.33.0056c07: 忿之本性亦是諸佛一切智智。此有多解眞
T1695_.33.0056c08: 智俗智各得一名。第二解云一切智者佛也。
T1695_.33.0056c09: 又言智者佛所成智。此本性般若即佛之智。
T1695_.33.0056c10: 以忿即眞如亦即佛之智。故煩惱性即是覺
T1695_.33.0056c11: 分。更無異故。又復覺知是煩惱故永不起之。
T1695_.33.0056c12: 法性本同用不異故。又調伏性即是實相。菩
T1695_.33.0056c13: 提亦是實相。般若亦是諸佛智之本性。本性
T1695_.33.0056c14: 名智智之本故。四名雖有別體一故相即。智
T1695_.33.0056c15: 及智處皆名般若。義意同故
T1695_.33.0056c16: 經曰佛説如是「能善調伏甚深理趣智藏法
T1695_.33.0056c17: 已告金剛手菩薩等言若有得聞如是調伏般
T1695_.33.0056c18: 若理趣智藏法門信解受持讀誦修習能自調
T1695_.33.0056c19: 伏忿恚等過亦能調伏」一切有情 讃曰。自
T1695_.33.0056c20: 下第三歎經勝徳。此雜染失忿恚等者通諸
T1695_.33.0056c21: 染也
T1695_.33.0056c22: 經曰常生善趣「受諸妙樂現世怨敵」皆起慈
T1695_.33.0056c23: 心 讃曰。此即第二世間勝果。忿唯不善起
T1695_.33.0056c24: 必招苦。今離忿等故生善趣受勝樂果以無
T1695_.33.0056c25: 忿故。不惱於他故現怨家慈心相向
T1695_.33.0056c26: 經曰能善修行「諸菩薩行疾證無上」正等菩
T1695_.33.0056c27: 提 讃曰。此即出世勝善果也
T1695_.33.0056c28: 經曰爾時世尊「復依一切能善建立性平等法
T1695_.33.0056c29: 如來之相爲諸菩薩宣説般若波羅蜜多一切
T1695_.33.0057a01: 法性甚深理趣」最勝法門 讃曰。明行之中
T1695_.33.0057a02: 總有六段。自下末後二段顯依二法遍修之
T1695_.33.0057a03: 相。此段性平等性最勝法門。修觀實相人法
T1695_.33.0057a04: 平等皆遍滿故。後段有情住持勝藏法門。修
T1695_.33.0057a05: 觀觀照遍諸人法皆善縁故。此中有三此即
T1695_.33.0057a06: 第一總標所説法門之號。能善建立性平等
T1695_.33.0057a07: 法者性平等法謂即眞如遍於人法名性平
T1695_.33.0057a08: 等。此眞實性不可施設言説分別。今施設爲
T1695_.33.0057a09: 性平等法故名建立。眞實法性故名最勝法。
T1695_.33.0057a10: 令趣入故名爲門
T1695_.33.0057a11: 經曰謂一切有情「性平等故甚深般若波羅蜜
T1695_.33.0057a12: 多亦性平等一切法性平等故甚深般若波羅
T1695_.33.0057a13: 蜜多亦性平等一切有情性調伏故甚深般若
T1695_.33.0057a14: 波羅蜜多亦性調伏一切法性調伏故甚深般
T1695_.33.0057a15: 若波羅蜜多亦性調伏一切有情有實義故甚
T1695_.33.0057a16: 深般若波羅蜜多亦有實義一切法有實義故
T1695_.33.0057a17: 甚深般若波羅蜜多」亦有實義 讃曰。此下
T1695_.33.0057a18: 第二正陳所説於中有六。第一以人法遍滿
T1695_.33.0057a19: 離染眞理三種以即般若。皆同前門。第三名
T1695_.33.0057a20: 無變。此名眞理者前名眞法此名實義故。世
T1695_.33.0057a21: 出世間莫過二種。一有情二法。悟此二種即
T1695_.33.0057a22: 是般若波羅蜜多觀照之智。二種本性即
T1695_.33.0057a23: 是實相般若波羅蜜多故皆相即
T1695_.33.0057a24: 經曰一切有情即眞如故「甚深般若波羅蜜多
T1695_.33.0057a25: 亦即眞如一切法即眞如故甚深般若波羅蜜
T1695_.33.0057a26: 多亦即眞如一切有情即法界故甚深般若波
T1695_.33.0057a27: 羅蜜多亦即法界一切法即法界故甚深般若
T1695_.33.0057a28: 波羅蜜多亦即法界一切有情即法性故甚深
T1695_.33.0057a29: 般若波羅蜜多亦即法性一切法即法性故甚
T1695_.33.0057b01: 深般若波羅蜜多亦即法性一切有情即實際
T1695_.33.0057b02: 故甚深般若波羅蜜多亦即實際一切法即實
T1695_.33.0057b03: 際故甚深般若波羅蜜多」亦即實際 讃曰。
T1695_.33.0057b04: 第二以人法實常徳性法體眞境四種以即
T1695_.33.0057b05: 般若
T1695_.33.0057b06: 經曰一切有情即本空故「甚深般若波羅蜜
T1695_.33.0057b07: 多亦即本空一切法即本空故甚深般若波羅
T1695_.33.0057b08: 蜜多亦即本空一切有情即無相故甚深般若
T1695_.33.0057b09: 波羅蜜多亦即無相一切法即無相故甚深般
T1695_.33.0057b10: 若波羅蜜多亦即無相一切有情即無願故甚
T1695_.33.0057b11: 深般若波羅蜜多亦即無願一切法即無願故
T1695_.33.0057b12: 甚深般若波羅蜜多」亦即無願 讃曰。第三
T1695_.33.0057b13: 以人法非有離相不求三種以即般若
T1695_.33.0057b14: 經曰一切有情即遠離故「甚深般若波羅蜜多
T1695_.33.0057b15: 亦即遠離一切法即遠離故甚深般若波羅蜜
T1695_.33.0057b16: 多亦即遠離一切有情即寂靜故甚深般若波
T1695_.33.0057b17: 羅蜜多亦即寂靜一切法即寂靜故甚深般若
T1695_.33.0057b18: 波羅蜜多」亦即寂靜 讃曰。第四以人法離
T1695_.33.0057b19: 染離生二種以即般若
T1695_.33.0057b20: 經曰一切有情不可得故「甚深般若波羅蜜多
T1695_.33.0057b21: 亦不可得一切法不可得故甚深般若波羅蜜
T1695_.33.0057b22: 多亦不可得一切有情無所有故甚深般若波
T1695_.33.0057b23: 羅蜜多亦無所有一切法無所有故甚深般若
T1695_.33.0057b24: 波羅蜜多亦無所有一切有情不思議故甚深
T1695_.33.0057b25: 般若波羅蜜多亦不思議一切法不思議故甚
T1695_.33.0057b26: 深般若波羅蜜多亦不思議一切有情無戲論
T1695_.33.0057b27: 故甚深般若波羅蜜多亦無戲論一切法無戲
T1695_.33.0057b28: 論故甚深般若波羅蜜多」亦無戲論 讃曰。
T1695_.33.0057b29: 第五以人法無得虚僞深妙離言四種以即
T1695_.33.0057c01: 般若
T1695_.33.0057c02: 經曰一切有情無邊際故「甚深般若波羅蜜
T1695_.33.0057c03: 多亦無邊際一切法無邊際故甚深般若波羅
T1695_.33.0057c04: 蜜多亦無邊際一切有情有業用故當知般若
T1695_.33.0057c05: 波羅蜜多亦有業用一切法有業用故當知般
T1695_.33.0057c06: 若波羅蜜多」亦有業用 讃曰。第六以人法
T1695_.33.0057c07: 廣大作用二種即於般若。以境廣大智亦如
T1695_.33.0057c08: 是。以境具有流轉業用般若亦有觀照境界
T1695_.33.0057c09: 除斷之用
T1695_.33.0057c10: 經曰佛説如是「性平等性甚深理趣最勝法已
T1695_.33.0057c11: 告金剛手菩薩等言若有得聞如是平等般若
T1695_.33.0057c12: 理趣最勝法門信解受持讀誦修習則能通達
T1695_.33.0057c13: 平等法性甚深般若」波羅蜜多 讃曰。第三
T1695_.33.0057c14: 歎徳。性平等性者眞如實相體性平等人法
T1695_.33.0057c15: 本性故名性平等性。則能通達平等法性由
T1695_.33.0057c16: 聞信等此性平等威神力故。故能通達平等
T1695_.33.0057c17: 法性。平等法性即深般若波羅蜜多。深般若
T1695_.33.0057c18: 波羅蜜多義合二種。一實相二觀照。今達實
T1695_.33.0057c19: 相由觀本性遍人法故。前文所即深般若者
T1695_.33.0057c20: 即是觀照。不爾如何實相般若亦有業用
T1695_.33.0057c21: 經曰於諸有情「心無罣礙疾證無上」正等菩
T1695_.33.0057c22: 提 讃曰。所依法性尚能通達。能依人法理
T1695_.33.0057c23: 亦無礙。罣者障也礙者拘礙。通達人法亦無
T1695_.33.0057c24: 障礙。達所依故能依亦達
T1695_.33.0057c25: 經曰爾時世尊「復依一切住持藏法如來之相
T1695_.33.0057c26: 爲諸菩薩宣説般若波羅蜜多一切有情住持
T1695_.33.0057c27: 遍滿甚深理趣」勝藏法門 讃曰。此第二段
T1695_.33.0057c28: 有情住持勝藏法門。修觀觀照遍諸人法皆
T1695_.33.0057c29: 善縁故。文中有三此即第一。標所説法門之
T1695_.33.0058a01: 名就中復二。初説依相後説其名。住持藏法
T1695_.33.0058a02: 者。住謂住止謂如來藏等無始有情皆依之
T1695_.33.0058a03: 住。或此先住諸有情中。持謂住持謂如來藏
T1695_.33.0058a04: 等住持有情。爲有情本亦能住持一切佛法
T1695_.33.0058a05: 所有種子。藏法者謂如來藏即無爲中含容
T1695_.33.0058a06: 無邊佛功徳故名之爲藏。一切有情住持遍
T1695_.33.0058a07: 滿謂如來藏遍滿依住有情身心。能持一切
T1695_.33.0058a08: 佛法功徳。此即一切殊勝寶藏。詮此教法名
T1695_.33.0058a09: 爲法門。如來藏義是根本名。故不説餘金剛
T1695_.33.0058a10: 藏等
T1695_.33.0058a11: 經曰謂一切有情「皆如來藏普賢菩薩」自體
T1695_.33.0058a12: 遍故 讃曰。自下第二正陳所説於中有四。
T1695_.33.0058a13: 此即第一。一切有情皆如來藏者如來藏者
T1695_.33.0058a14: 即是眞如在纒之名。出纒之時名法身故。藏
T1695_.33.0058a15: 謂庫藏諸佛所有一切功徳皆在其中名如來
T1695_.33.0058a16: 藏。現行功徳未能起故不名法身。又此眞性
T1695_.33.0058a17: 正實如來藏在纒中名如來藏。一切衆生皆
T1695_.33.0058a18: 有眞理故勝鬘云。夫生死者是如來藏。普賢
T1695_.33.0058a19: 菩薩自體遍故者。賢謂賢善。遍體三業一切
T1695_.33.0058a20: 賢善故名普賢。菩薩證此普賢善理。又其自
T1695_.33.0058a21: 體普皆賢善。三業等法一切皆賢。由是菩薩
T1695_.33.0058a22: 所證眞理。能證有爲自體等法。一切調順竝
T1695_.33.0058a23: 皆賢善又由此性體遍三業能令三業普皆賢
T1695_.33.0058a24: 善故名普賢。然今菩薩普賢本性即如來藏。
T1695_.33.0058a25: 故説普賢菩薩自體遍有情體故。有情者皆
T1695_.33.0058a26: 如來藏。廢用顯體名普賢遍
T1695_.33.0058a27: 經曰一切有情「皆金剛藏以金剛藏」所灌灑
T1695_.33.0058a28: 故 讃曰。此即第二。一切有情皆金剛藏即
T1695_.33.0058a29: 如來藏。堅實難壞能有破裂生死之徳名金
T1695_.33.0058b01: 剛藏。金剛藏菩薩能證於此金剛藏理。亦能
T1695_.33.0058b02: 獲得金剛藏智名金剛藏。然今一切有情本
T1695_.33.0058b03: 體皆金剛藏。然以般若金剛藏教灌灑身心
T1695_.33.0058b04: 悉得堅實破裂生死堅固之法。故知有情皆
T1695_.33.0058b05: 金剛藏。灌者入身心之義。灑者破生死之業。
T1695_.33.0058b06: 以彼展轉金剛藏教所灌灑時破生死故
T1695_.33.0058b07: 經曰一切有情「皆正法藏一切皆隨」正語轉
T1695_.33.0058b08: 故 讃曰。此即第三。一切有情皆正法藏正
T1695_.33.0058b09: 法即是般若眞教。藏謂庫藏一切有情皆是
T1695_.33.0058b10: 正法之庫藏也。以諸有情皆能隨順正語轉
T1695_.33.0058b11: 故。言正語者謂順理語即是。契經謂諸有情
T1695_.33.0058b12: 皆能隨順正語而轉。轉謂動轉能依正語聖
T1695_.33.0058b13: 教法行得堅實法故。有情性相竝名有情。從
T1695_.33.0058b14: 諸有情發起正語。故諸有情名正法藏
T1695_.33.0058b15: 經曰一切有情「皆妙業藏一切事業」加行依
T1695_.33.0058b16: 故 讃曰。此即第四。一切有情皆妙業藏。妙
T1695_.33.0058b17: 業即是菩薩所有諸善三業藏。義同前。一切
T1695_.33.0058b18: 有情皆是菩薩妙業庫藏。菩薩欲起諸善事
T1695_.33.0058b19: 業皆爲有情。或爲證彼有情本性或欲拔彼
T1695_.33.0058b20: 生死苦惱發起加行。故有情是加行所依。所
T1695_.33.0058b21: 依即藏。從諸有情起妙業故。上來四種第一
T1695_.33.0058b22: 法體談本藏故。第二法用破生死故。第三教
T1695_.33.0058b23: 依無倒本故。第四徳依諸徳本故。若不能曉
T1695_.33.0058b24: 與此相違
T1695_.33.0058b25: 經曰佛説如是「有情住持甚深理趣勝藏法已
T1695_.33.0058b26: 告金剛手菩薩等言若有得聞如是遍滿般若
T1695_.33.0058b27: 理趣勝藏法門信解受持讀誦修習則能通達
T1695_.33.0058b28: 勝藏法性疾證無上」正等菩提 讃曰。自下
T1695_.33.0058b29: 第三歎經勝徳。勝藏法性即如來藏等四種
T1695_.33.0058c01: 勝藏。法本性故。由今聞等故後通達
T1695_.33.0058c02: 經曰爾時世尊「復依究竟無邊際法如來之相
T1695_.33.0058c03: 爲諸菩薩宣説般若波羅蜜多究竟住持法義
T1695_.33.0058c04: 平等」金剛法門 讃曰。自下第三二段明行
T1695_.33.0058c05: 得果於中分二。初無邊無際究竟法門。得二
T1695_.33.0058c06: 果時廣深一味極殊勝故自利果徳。後甚深
T1695_.33.0058c07: 理趣無上法門。得二果已自利利他爲三界
T1695_.33.0058c08: 主隨諸有情所願皆從。利他果徳。此即初段。
T1695_.33.0058c09: 就此初段中文有其三。此即第一總標所説
T1695_.33.0058c10: 法門之號。於中復二。初説所依後辨其名。究
T1695_.33.0058c11: 竟者最勝義。第一義無上義窮極義。無邊者
T1695_.33.0058c12: 廣無際者深。此意説言。佛身最勝廣深之法。
T1695_.33.0058c13: 究竟住持法義平等者。究竟者同前釋。住者
T1695_.33.0058c14: 依止持者住持。法者能詮文字之教。義者所
T1695_.33.0058c15: 詮理趣之義。平等者相似義不異義。金剛者
T1695_.33.0058c16: 堅實義能破義。謂最勝依止住持教理不異
T1695_.33.0058c17: 破壞生死。法門謂法義皆能無邊際等故。又
T1695_.33.0058c18: 究竟住持住持一切諸佛法故。法義平等相
T1695_.33.0058c19: 順無二。金剛法者能破生死堅實法門
T1695_.33.0058c20: 經曰謂甚深般若「波羅蜜多無邊故一切如
T1695_.33.0058c21: 來」亦無邊 讃曰。此下第二正陳所説。前性
T1695_.33.0058c22: 平等性最勝法門中。説一切有情無邊等故甚
T1695_.33.0058c23: 深般若波羅蜜多亦無邊。般若既通實相觀照
T1695_.33.0058c24: 文字等五。三身如來隨亦無邊。實相之理法
T1695_.33.0058c25: 身無邊。觀照之智報身無邊。依此二種化身
T1695_.33.0058c26: 應物隨縁。即現業用無邊。無邊者廣量難測
T1695_.33.0058c27: 故。諸根相好一一無邊。無限善根所引生故」
T1695_.33.0058c28: 經曰甚深般若「波羅蜜多無際故一切如來」
T1695_.33.0058c29: 亦無際 讃曰。無際者深妙難知故。亦由三
T1695_.33.0059a01: 劫難修所得故。深般若名爲無際。此成三身
T1695_.33.0059a02: 亦名無際。非是二乘凡夫等類十地菩薩所
T1695_.33.0059a03: 能知故
T1695_.33.0059a04: 經曰甚深般若「波羅蜜多一味故一切法」亦
T1695_.33.0059a05: 一味 讃曰。此能觀觀照及所觀理方便等
T1695_.33.0059a06: 五法皆一味故名爲平等。一味者一相義。謂
T1695_.33.0059a07: 無相和合義無分別義。又一味者堅實故離
T1695_.33.0059a08: 苦樂相無歡戚故。其一切法若教若義皆亦
T1695_.33.0059a09: 一味。隨二般若無乖諍故。佛地經説。譬如三
T1695_.33.0059a10: 十三天未入雜林。終不能於若事若受無我
T1695_.33.0059a11: 我所和合受用。若入雜林即無分別隨意受
T1695_.33.0059a12: 用。由此雜林有如是徳能令諸天入此林者。
T1695_.33.0059a13: 天諸果報若事若受無所思惟和合受用。如
T1695_.33.0059a14: 是菩薩若未證得無生法忍終不能得平等之
T1695_.33.0059a15: 心平等之捨。乃與一切聲聞獨覺無有差別。
T1695_.33.0059a16: 有二想故。彼不能住受用和合一味事智。若
T1695_.33.0059a17: 已證得無生法忍遣二想故得平等心。遂與
T1695_.33.0059a18: 聲聞獨覺差別。由平等心而能住捨受用和
T1695_.33.0059a19: 合一味事智。彼論説言。三十三天有一雜林
T1695_.33.0059a20: 諸天和合福力所感。令諸天衆不在此林宮
T1695_.33.0059a21: 殿等事苦樂受等勝劣有異。有我我所差別
T1695_.33.0059a22: 受用。若在此林若事若受都無勝劣。皆同上
T1695_.33.0059a23: 妙無我我所和合受用。能令平等和合受用
T1695_.33.0059a24: 故名雜林。此由諸天各修平等和合福業増
T1695_.33.0059a25: 上力故。令彼諸天本識變現同處同時同一
T1695_.33.0059a26: 相法。由彼雜林増上力故。令彼轉識亦同變
T1695_.33.0059a27: 現雖各受用而謂無別。如是地前地上菩薩
T1695_.33.0059a28: 差別無差別亦復如是。二相無相所引生故
T1695_.33.0059a29: 未得無生及得別。故即彼經云。又如種種大
T1695_.33.0059b01: 小衆流未入大海各別所依。異水少水水有
T1695_.33.0059b02: 増減。隨其水業所作各異。少分依持水族生
T1695_.33.0059b03: 命。若入大海無別所依水無差別水無限量
T1695_.33.0059b04: 水無増減。所作業一廣大依持水族生命。如
T1695_.33.0059b05: 是菩薩若未證入如來清淨法界大海各別所
T1695_.33.0059b06: 依。異智少智智有増減。隨其智業所作各異。
T1695_.33.0059b07: 少分衆生成熟善根之所依止。若已證入如
T1695_.33.0059b08: 來清淨法界大海無別所依。智無限量智無
T1695_.33.0059b09: 増減受用和合一味事智無量衆生成熟善根
T1695_.33.0059b10: 之所依止。彼論説言。水別所依種種地方爲
T1695_.33.0059b11: 所依故。菩薩所依別別如來爲所依故。異水
T1695_.33.0059b12: 者清濁灰美水差別故。菩薩異智者各別勝
T1695_.33.0059b13: 解所修成故。所餘法譬隨義可知。菩薩既然。
T1695_.33.0059b14: 故修成時成佛之位三身萬徳各唯一味
T1695_.33.0059b15: 經曰甚深般若「波羅蜜多究竟故一切法」亦
T1695_.33.0059b16: 究竟 讃曰。此觀照及境文字等五最勝第
T1695_.33.0059b17: 一名爲究竟。諸法及義隨般若亦爾。此中意
T1695_.33.0059b18: 顯。由深般若因位・文字・眷屬・境界・無邊無
T1695_.33.0059b19: 際一味究竟。所行之行得三身果。所説法義
T1695_.33.0059b20: 隨身亦爾。有深般若諸法本性。本性既一味
T1695_.33.0059b21: 究竟故法亦爾
T1695_.33.0059b22: 經曰佛説如是「無邊無際究竟理趣金剛法
T1695_.33.0059b23: 已告金剛手菩薩等言若有得聞如是究竟般
T1695_.33.0059b24: 若理趣金剛法門信解受持讀誦修習一切障
T1695_.33.0059b25: 法皆悉消除定得如來執金剛性疾證無上」
T1695_.33.0059b26: 正等菩提 讃曰。此即第三歎經勝徳。既聞
T1695_.33.0059b27: 般若及佛三身所有法義無邊際等。一切障
T1695_.33.0059b28: 法皆悉銷除定得如來執金剛性。謂領受此
T1695_.33.0059b29: 能破生死眞實本性眞如法界。疾證無上正
T1695_.33.0059c01: 等菩提。此中具有滅惡攝善二種勝徳
T1695_.33.0059c02: 經曰爾時世尊「復依遍照如來之相爲諸菩
T1695_.33.0059c03: 薩宣説般若波羅蜜多得諸如來祕密法性及
T1695_.33.0059c04: 一切法無戲論性大樂金剛不空神呪金剛法
T1695_.33.0059c05: 門初中後位最勝第一甚深理趣」無上法門
T1695_.33.0059c06: 讃曰。此第二段甚深理趣無上法門。得二果
T1695_.33.0059c07: 已自利利他爲三界主隨諸有情所願皆從利
T1695_.33.0059c08: 他果徳。遍照智者即一切智一切種智。如睡
T1695_.33.0059c09: 夢覺如蓮華開。通達諸法遍能自利及利他
T1695_.33.0059c10: 盡名爲遍照。得諸如來祕密法性。得謂獲證。
T1695_.33.0059c11: 謂此法門能得祕密等。可貴可重名祕幽隱
T1695_.33.0059c12: 難知名密。即是有爲一切殊勝幽微諸法謂
T1695_.33.0059c13: 菩提是。及一切法無戲論性即眞法界。離諸
T1695_.33.0059c14: 名言及分別故。大樂者得無漏樂。樂有五種。
T1695_.33.0059c15: 一因樂二受樂三苦對治樂四斷受樂五無惱
T1695_.33.0059c16: 害樂。此中有四。一出離樂二遠離樂三菩提
T1695_.33.0059c17: 樂四涅槃樂。今得此五及後四種故言大樂。
T1695_.33.0059c18: 遍滿法界倶是樂故。金剛者能破義一切障
T1695_.33.0059c19: 法悉能破故。不空者顯此妙法非空無果必
T1695_.33.0059c20: 有靈驗殊勝異果名爲不空。神呪者神謂聖
T1695_.33.0059c21: 徳理事自在。呪謂總持謂十方佛共有聖徳
T1695_.33.0059c22: 名之爲神。以一略言具一切佛法所有功徳。
T1695_.33.0059c23: 破滅一切生死怨敵。總含諸徳故名總持。此
T1695_.33.0059c24: 名爲呪。金剛法性者諸佛般若堅實諸法此
T1695_.33.0059c25: 爲第一故名法性。此上所詮法門所得行。以
T1695_.33.0059c26: 下總是能得法門。初中後位者謂此經中初
T1695_.33.0059c27: 説中説後説三位。或發心修行證得三位。或
T1695_.33.0059c28: 聽聞修行離欲三位。此爲最勝無二第一無
T1695_.33.0059c29: 上法行。由此法門最第一故能證如來祕密
T1695_.33.0060a01: 法性等
T1695_.33.0060a02: 經曰謂大貪等「最勝成就令大菩薩」大樂最
T1695_.33.0060a03: 勝成就 讃曰。自下第二正陳所説文中有
T1695_.33.0060a04: 二。初以三復次説菩薩行十惡業道等因所得
T1695_.33.0060a05: 果利。後三復次説陀羅尼。初中有三復次。初
T1695_.33.0060a06: 復次中有二。初明惡業道貪等爲因所得果
T1695_.33.0060a07: 利。後明善業道般若爲因所得果利。明貪等
T1695_.33.0060a08: 爲因中初明自利果。後明利他果。明自利果
T1695_.33.0060a09: 中明由貪等爲因展轉得四種果。一由貪等
T1695_.33.0060a10: 爲因得大樂。二大樂爲因得大覺。三大覺爲
T1695_.33.0060a11: 因得能降四魔。四降四魔爲因得自在。云何
T1695_.33.0060a12: 名爲謂大貪等最勝成就。所謂菩薩於其因
T1695_.33.0060a13: 中翻其生死十惡業道。自行出世十惡業道。
T1695_.33.0060a14: 一能殺生。謂斷衆生生死流轉斷是殺義。二
T1695_.33.0060a15: 不與取。無有與者自然攝取是無他求自攝
T1695_.33.0060a16: 益義。三欲邪行。了知欲爲邪而修於正行。
T1695_.33.0060a17: 若分別欲實知唯邪如有頌言。佛説貪恚癡
T1695_.33.0060a18: 皆從分別起。淨不淨顛倒此亦爲縁生。淨不
T1695_.33.0060a19: 淨顛倒爲縁而有者彼自性皆無故顯非眞
T1695_.33.0060a20: 實。四妄語。若於妄中能説爲妄。如有頌言一
T1695_.33.0060a21: 切虚妄法世尊如實説。於虚妄法中諸行最
T1695_.33.0060a22: 虚妄。五離間語。云何貝戍尼謂常居最勝空。
T1695_.33.0060a23: 貝戍尼言顯目離間語密詮常勝空。貝表勝
T1695_.33.0060a24: 義戍表空義尼表常義。今取密義。六麁惡語。
T1695_.33.0060a25: 云何波魯師謂善安住所知彼岸。此波魯師
T1695_.33.0060a26: 顯目麁惡語密詮住彼岸。彼岸即是一切智。
T1695_.33.0060a27: 佛於其中能善安住名波魯師。七綺間語。若
T1695_.33.0060a28: 正説法品類差別。八貪欲。攝大乘説若有數
T1695_.33.0060a29: 數欲自證得無上靜慮。此意但説從散引生
T1695_.33.0060b01: 但言貪定。謂起大貪欲欲無上菩提。貪於生
T1695_.33.0060b02: 死度脱有情名爲貪欲。九嗔恚。若於其心能
T1695_.33.0060b03: 正憎害一切煩惱。已斷已滅是憎害義。十邪
T1695_.33.0060b04: 見。若一切處遍行邪性皆如實見。即見一切
T1695_.33.0060b05: 虚妄分別邪亂爲性。雖諸菩薩密行十惡業
T1695_.33.0060b06: 道今擧意業大貪爲首。據實通行三業爲因。
T1695_.33.0060b07: 由此菩薩最勝成就行此十因故感前五種樂。
T1695_.33.0060b08: 勝於凡位所有諸樂故名最勝。又大樂者謂
T1695_.33.0060b09: 五修果離種種相得法苑樂。如前已辨
T1695_.33.0060b10: 經曰大樂最勝成就「令大菩薩一切如來」大
T1695_.33.0060b11: 覺最勝成就 讃曰。證得五樂法苑樂故能
T1695_.33.0060b12: 得大覺覺自及他若理若事。菩薩位得一切
T1695_.33.0060b13: 佛因佛位名得大覺圓滿
T1695_.33.0060b14: 經曰一切如來「大覺最勝成就令大菩薩降
T1695_.33.0060b15: 伏一切」大魔最勝成就 讃曰。由覺事理自
T1695_.33.0060b16: 他邪正故能永斷四種大魔
T1695_.33.0060b17: 經曰降伏一切「大魔最勝成就令大菩薩普大
T1695_.33.0060b18: 三界」自在最勝成就 讃曰。由降四魔超過
T1695_.33.0060b19: 三界。得尊位果故普大三界。不爲生死四魔
T1695_.33.0060b20: 所壞故名自在。略説自在有其十種。謂壽自
T1695_.33.0060b21: 在。心自在。衆具自在。此三因施度圓滿。業自
T1695_.33.0060b22: 在生自在由戒度圓滿。勝解自在由忍度圓
T1695_.33.0060b23: 滿。願自在由勤度圓滿。神力自在由定度圓
T1695_.33.0060b24: 滿。智自在法自在由般若度圓滿。如攝論等
T1695_.33.0060b25: 第九卷説。此十自在以宗而説名自利果。證
T1695_.33.0060b26: 得之時亦有分位故佛自在普大於三界。故
T1695_.33.0060b27: 有頌言。天地此界多聞室。逝宮天處十方無。
T1695_.33.0060b28: 丈夫牛王大沙門。尋地山林遍無等故佛世
T1695_.33.0060b29: 尊普大三界。略而言之清淨法界大圓鏡智
T1695_.33.0060c01: 平等性智妙觀察智成所作智福徳智慧二種
T1695_.33.0060c02: 莊嚴故爲最勝
T1695_.33.0060c03: 經曰普大三界「自在最勝成就令大菩薩能
T1695_.33.0060c04: 無遺餘拔有情界利益安樂一切有情」畢竟
T1695_.33.0060c05: 大樂最勝成就 讃曰。上明自利下明利他
T1695_.33.0060c06: 於中有二。初明廣大第一之心利他之行。所
T1695_.33.0060c07: 以者何。下後明常心不顛倒心利他之行。
T1695_.33.0060c08: 能無遺餘拔有情界者即所有衆生。衆生所
T1695_.33.0060c09: 攝卵生胎生濕生化生若有色若無色若有想
T1695_.33.0060c10: 若無想若非有想若非無想竝皆拔苦而與其
T1695_.33.0060c11: 樂。無一衆生非悲智境故無遺餘。遺者遺落
T1695_.33.0060c12: 失沒之義。餘者剩杖殘不盡義。拔謂拔濟拔
T1695_.33.0060c13: 諸有情無一有情遺落失沒剩杖殘叢而不拔
T1695_.33.0060c14: 者。意樂遍滿十方三界五趣四生。故名廣大
T1695_.33.0060c15: 心也。利益安樂畢竟大樂最勝成就者利益
T1695_.33.0060c16: 有十利。謂菩薩地説。一純利・二共利・三利益
T1695_.33.0060c17: 種類利・四安樂種類利・五因攝利・六果攝利・
T1695_.33.0060c18: 七此世利・八他世利・九畢竟利・十不畢竟利。
T1695_.33.0060c19: 安樂有五如前已説。又攝善名利益離惡名
T1695_.33.0060c20: 安樂。等有十對解如唯識疏。畢竟大樂所謂
T1695_.33.0060c21: 涅槃金剛經云。我皆令入無餘涅槃。彼通三
T1695_.33.0060c22: 乘但説涅槃不説餘者。今取菩提及涅槃樂。
T1695_.33.0060c23: 即是有爲無爲一切無漏所有功徳。令諸有
T1695_.33.0060c24: 情怡適調順無所違損。無所逼惱故名大樂。
T1695_.33.0060c25: 即第一心欲令有情住極勝處故名第一
T1695_.33.0060c26: 經曰所以者何「乃至生死流轉住處有勝智
T1695_.33.0060c27: 者齊此常能以無等法饒益有情」不入寂滅
T1695_.33.0060c28: 讃曰。所以者何徴其所由拔諸有情能無遺
T1695_.33.0060c29: 餘致涅槃界之所以者何謂是也乃至生死流
T1695_.33.0061a01: 轉住處者能盡未來時無限也。能隨十方一
T1695_.33.0061a02: 切有情生死流轉之時時名節。十方世界住
T1695_.33.0061a03: 處所在即顯處廣時廣。有勝智者謂能共離
T1695_.33.0061a04: 我及我所。離人法執名勝智者。生法二智悉
T1695_.33.0061a05: 皆圓滿即是其言心不顛倒也。名勝智者離
T1695_.33.0061a06: 二執故。齊此常能以無等法饒益有情不入
T1695_.33.0061a07: 寂滅。齊十方界處齊未來際生死之時。常
T1695_.33.0061a08: 能以此第一最勝無等類法利樂有情。有情
T1695_.33.0061a09: 無限入涅槃期不可窮盡故。勝智者隨諸有
T1695_.33.0061a10: 情不入寂滅。何以故。以無法執及有情執無
T1695_.33.0061a11: 自他相故。利有情常無窮盡。如世父母拔濟
T1695_.33.0061a12: 男女心生悲愍無自他相。不憚劬勞故能長
T1695_.33.0061a13: 時生悲濟意。菩薩亦爾。故名常心。因中四心
T1695_.33.0061a14: 既圓滿已故至佛位能益有情無盡限期。常
T1695_.33.0061a15: 能濟拔十方法界皆度脱盡。即是金剛四種
T1695_.33.0061a16: 心因得四果也
T1695_.33.0061a17: 經曰又以般若「波羅蜜多方便善巧成立勝智
T1695_.33.0061a18: 善辦一切清淨事業能令諸有」皆得清淨 讃
T1695_.33.0061a19: 曰。初復次中上來以貪等爲因所得果利。此
T1695_.33.0061a20: 以般若爲因所得果利。方便者由智慧力隨
T1695_.33.0061a21: 諸有情病行機器意樂應時即爲顯現説法等
T1695_.33.0061a22: 事。故名方便。曲順時宜令其入道之前加行
T1695_.33.0061a23: 名爲方便。如在路行見人逐兎。他問見不應
T1695_.33.0061a24: 坐答言。我實不見爲護殺事即現坐相云我
T1695_.33.0061a25: 不見。非是立時我不見也。不犯妄言護殺事
T1695_.33.0061a26: 成。菩薩亦爾。欲令衆生捨僞入眞。於無名法
T1695_.33.0061a27: 以名字説隨其輕重時節所宜。應機而説令
T1695_.33.0061a28: 其入道。以象表無象以言表無言。不稱其眞
T1695_.33.0061a29: 故名方便。妙得其趣應物隨時處事之間。亦
T1695_.33.0061b01: 不曾失故名善巧。成立勝智由此善巧爲其
T1695_.33.0061b02: 因故。果得勝智。勝智即是二智所攝。方便善
T1695_.33.0061b03: 巧波羅蜜多。智之差別有其二種。一迴向二
T1695_.33.0061b04: 拔濟此迴向也。究竟歸一切智故。善辨一切
T1695_.33.0061b05: 清淨事業者謂神通・記心・漏盡・三種。福智二
T1695_.33.0061b06: 因自他二利一切善事悉皆善辨。能令諸有皆
T1695_.33.0061b07: 得清淨者三有九有因果雙亡。生死染汚悉
T1695_.33.0061b08: 皆銷滅故名清淨。即一切惡悉皆除滅。前貪
T1695_.33.0061b09: 等爲因雖有二利宗在利他。起四種心此以
T1695_.33.0061b10: 般若爲因能修善盡能除惡盡。菩提之心既
T1695_.33.0061b11: 有三種所得果利亦有其三。雖前門説貪等
T1695_.33.0061b12: 爲因體即般若以異名説。一切皆以般若爲
T1695_.33.0061b13: 性。此上總是初復次解
T1695_.33.0061b14: 經曰又以貪等「調伏世間普遍恒時乃至諸
T1695_.33.0061b15: 有皆令清淨」自然調伏 讃曰。自下第二重解
T1695_.33.0061b16: 貪等所得果利於中有二。初明利他後明自
T1695_.33.0061b17: 利。此利他也。謂以貪等調伏世間等者謂佛
T1695_.33.0061b18: 菩薩觀諸有情多慳所蔽。雖有珍財不能修
T1695_.33.0061b19: 福亦不自用。如割身肉深生痛惜。菩薩知其
T1695_.33.0061b20: 因慳所蔽増長惡業當墮惡趣無有出期。遂
T1695_.33.0061b21: 起大貪集其財寶。令捨慳吝不起惡業。菩薩
T1695_.33.0061b22: 實是後得智中大悲之心起此貪等。不爲己
T1695_.33.0061b23: 身名利諸衆眷屬恭敬。故起一貪増百千善。
T1695_.33.0061b24: 由是善財求善知識。遇見一王殺縛鞭杖無
T1695_.33.0061b25: 量衆生。善財心悔王語之言。此諸衆生愚鈍
T1695_.33.0061b26: 恨悷若不苦楚終不調伏。故我苦之。善財方
T1695_.33.0061b27: 解如仙譽國王殺五百波羅門更増功徳。此
T1695_.33.0061b28: 亦如是。一切十惡所有業道皆準此知。故起
T1695_.33.0061b29: 貪時菩薩大利
T1695_.33.0061c01: 經曰又如蓮華「形色光淨不爲一切穢物所染
T1695_.33.0061c02: 如是貪等饒益世間住過有過」常不能染 讃
T1695_.33.0061c03: 曰。此明貪等自利之行。菩薩身心起此貪等
T1695_.33.0061c04: 形色光淨。不爲一切穢物煩惱所能染汚。故
T1695_.33.0061c05: 留煩惱助願受生作大自在。若是佛者似其
T1695_.33.0061c06: 貪等以此貪等饒益有情。設住煩惱過失之
T1695_.33.0061c07: 心住餘有漏善無記心名爲有過。過是漏義。
T1695_.33.0061c08: 於此三性一切時中不能染汚。如蓮華等雖
T1695_.33.0061c09: 出泥中泥不能染。菩薩之心亦復如是
T1695_.33.0061c10: 經曰又大貪等「能得清淨大樂大財三界自在
T1695_.33.0061c11: 常能堅固」饒益有情 讃曰。此即第三復次
T1695_.33.0061c12: 重釋。又大貪等者謂我貪等。貪名貪好。恐身
T1695_.33.0061c13: 造惡當墮生死。貪爲自身修道離苦。故維摩
T1695_.33.0061c14: 云。寧起我見如須彌山不起空見如毛髮許。
T1695_.33.0061c15: 以空邪見無斷修故。若貪有我恐増惡名便
T1695_.33.0061c16: 増修道。因以貪等果得大樂七種聖財法界
T1695_.33.0061c17: 珍財爲三界主。不爲過染得十自在。於一切
T1695_.33.0061c18: 時於一切處於一切事堅固饒益一切有情。
T1695_.33.0061c19: 有情饒益即菩薩利。此中三種由昔因中或在
T1695_.33.0061c20: 果位能以貪等爲因修習。故在果位得果無
T1695_.33.0061c21: 邊。初是實行爲返惡故説相似貪。第二大悲
T1695_.33.0061c22: 所逼説相似貪。第三爲求利己説相似貪。然
T1695_.33.0061c23: 正起行生死煩惱惡業皆滅。故染貪等一切
T1695_.33.0061c24: 皆亡如何説起
T1695_.33.0061c25: 經曰爾時如來「即説神呪。納慕薄伽筏帝
T1695_.33.0061c26: 剌壤波囉弭多曳薄底丁履反
下同
筏攃七葛反羅曳
T1695_.33.0061c27: 罨跛履弭多窶拏曳薩縛呾他掲多跛履
T1695_.33.0061c28: 布視多曳薩縛呾他掲多奴壤多奴壤多邲
T1695_.33.0061c29: 壤多曳呾姪他缽剌&T004197;一第反
下同
缽剌&T004197;
T1695_.33.0062a01: 訶缽剌&T004197;缽剌壤婆娑羯囇缽剌壤路迦
T1695_.33.0062a02: 羯囇
案馱迦囉毘談末泥
悉遞
蘇悉遞
T1695_.33.0062a03: 悉殿都漫薄伽筏底
薩防伽孫達囇
薄底
T1695_.33.0062a04: 筏攃囇
缽剌娑履多喝悉帝
參磨濕嚩娑
T1695_.33.0062a05: 羯囇
&MT01549;&MT01549;
&MT01549;悉陀二十
劍波劍波
T1695_.33.0062a06: 浙羅浙羅二十
曷邏嚩曷邏嚩二十
阿掲車阿
T1695_.33.0062a07: 掲車二十
薄伽筏底二十
麼毘濫婆二十
莎訶二十
T1695_.33.0062a08:  如是神呪三世諸佛皆共宣説同所護念能
T1695_.33.0062a09: 受持者一切障滅隨心所欲無不成辨疾證無
T1695_.33.0062a10: 上正等菩提。爾時如來復説神呪納慕薄伽
T1695_.33.0062a11: 筏帝缽剌壤波囉弭多曳呾姪他牟尼
T1695_.33.0062a12: 達謎僧掲洛訶達謎遏奴掲洛訶達謎
T1695_.33.0062a13: 毘目底達謎薩馱奴掲洛訶達謎吠室洛
T1695_.33.0062a14: 末拏達謎參漫多奴跛履筏剌呾那達謎
T1695_.33.0062a15: 窶拏僧掲洛訶達謎
薩縛迦羅跛履波剌那
T1695_.33.0062a16: 達謎
莎訶
如是神呪是諸佛母能誦持者
T1695_.33.0062a17: 一切罪滅常見諸佛得宿住智疾證無上正等
T1695_.33.0062a18: 菩提爾時如來復説神呪。納慕薄伽筏帝
T1695_.33.0062a19: 剌壤波囉弭多曳怛姪他室囇曳室囇
T1695_.33.0062a20: 室囇曳室囇曳細莎訶。如是神呪具
T1695_.33.0062a21: 大威力能受持者業障消除所聞正法總持不
T1695_.33.0062a22: 忘疾證無上」正等菩提 讃曰。自下第二段三
T1695_.33.0062a23: 復次呪。此第一呪。歎徳如文。諸佛口同説心
T1695_.33.0062a24: 皆共護念。護者加持念者記憶。諸佛之心加
T1695_.33.0062a25: 持不忘。隨心所欲除諸惡願善者皆從。其第
T1695_.33.0062a26: 二呪歎徳之中出生諸佛名之爲母。一切諸
T1695_.33.0062a27: 佛生其本故。宿住智者所生之處皆得妙智
T1695_.33.0062a28: 知過去世住劫等事。善惡因果皆能了知。即
T1695_.33.0062a29: 宿住智。其第三呪歎徳之中具大威者衆徳
T1695_.33.0062b01: 莊嚴一切敬畏。力者能伏一切。所聞正法總
T1695_.33.0062b02: 持不忘者得法義持。念慧明記應永不忘。故
T1695_.33.0062b03: 此中所釋逐彼歎文。所餘異文準義可解
T1695_.33.0062b04: 經曰爾時世尊「説是呪已告金剛手菩薩等言
T1695_.33.0062b05: 若諸有情於毎日旦至心聽誦如是般若波羅
T1695_.33.0062b06: 蜜多甚深理趣最勝法門無間斷者諸惡業障
T1695_.33.0062b07: 皆得消滅諸勝喜樂」常現在前 讃曰。自下第
T1695_.33.0062b08: 三歎經勝徳於中分二。初別歎此處一段法
T1695_.33.0062b09: 門。第二總歎一卷經徳。就初之中文有其三。
T1695_.33.0062b10: 初歎滅惡攝善徳。次歎種因方遇徳。後歎所
T1695_.33.0062b11: 在應尊徳。初歎之中初總歎斷惡得善徳。後
T1695_.33.0062b12: 別歎引生諸善徳。此爲初也
T1695_.33.0062b13: 經曰大樂金剛「不空神呪現身必得究竟成滿
T1695_.33.0062b14: 一切如來金剛祕密最勝成就不久當得大執
T1695_.33.0062b15: 金剛」及如來性 讃曰。自下別歎引生諸善
T1695_.33.0062b16: 徳。於中有三。一成滿大樂金剛呪。二成就金
T1695_.33.0062b17: 剛祕祕法。此即教行及理法寶現前必得。三
T1695_.33.0062b18: 得執金剛如來性此在佛位大執金剛謂佛眞
T1695_.33.0062b19: 智。如來性者即是法身果法寶也。此後二果
T1695_.33.0062b20: 因位不成故言當得至佛得故
T1695_.33.0062b21: 經曰若有情類「未多佛所植衆善根久發大願
T1695_.33.0062b22: 於此般若波羅蜜多甚深理趣最勝法門不能
T1695_.33.0062b23: 聽聞書寫讀誦供養恭敬」思惟修習 讃曰。此
T1695_.33.0062b24: 下第二種因方遇徳。凡所修習行願必兼。若
T1695_.33.0062b25: 先無二不能於此起十法行。於中有七。一聽
T1695_.33.0062b26: 聞二書寫三讀四誦五供養恭敬六思惟七修
T1695_.33.0062b27: 習。餘三法行亦復如是。謂施他受持開演三
T1695_.33.0062b28: 種。此中之書寫尚由因遇。況復受持等。此等
T1695_.33.0062b29: 都明無因不遇
T1695_.33.0062c01: 經曰要多佛所「植衆善根久發大願乃能於此
T1695_.33.0062c02: 甚深理趣最勝法門下至聽聞一句一字況能
T1695_.33.0062c03: 具足」讀誦受持 讃曰。自下正論有因方遇。
T1695_.33.0062c04: 其文可解。義準前知。不能具説十種竝然」
T1695_.33.0062c05: 經曰若諸有情「供養恭敬尊重讃歎八十殑伽
T1695_.33.0062c06: 沙等倶胝那庾多佛乃能具足聞此般若波羅
T1695_.33.0062c07: 蜜多」甚深理趣 讃曰。上明一句一字尚假
T1695_.33.0062c08: 先因。此明從首至終故資多行。四事倶羅號
T1695_.33.0062c09: 爲供養。三業虔奉立恭敬名。頂載慇懃復稱
T1695_.33.0062c10: 尊重。先談不已又名讃歎。殑伽者恒神之名。
T1695_.33.0062c11: 等者相似。佛數齊均與沙相似。此河之中純
T1695_.33.0062c12: 沙無石。如今渭水無石唯沙。倶胝者百萬也。
T1695_.33.0062c13: 那庾多者萬萬也。一顆沙爲一倶胝那庾多。
T1695_.33.0062c14: 佛令供養等八十殑伽沙百萬之萬萬佛。乃
T1695_.33.0062c15: 能具足聞此深經。不爾。無能具聞深義。以經
T1695_.33.0062c16: 深理非是小智下愚所知。故假大因。今方修
T1695_.33.0062c17: 遇。歡哉今者幸遇靈文
T1695_.33.0062c18: 經曰若他方所「流行此經一切天人阿素洛等
T1695_.33.0062c19: 皆應供養如佛制多有置此經在身或手諸天
T1695_.33.0062c20: 人等」皆應禮敬 讃曰。自下第三所在應尊
T1695_.33.0062c21: 徳。在處處尊在人人貴。隨文可解。佛制多者
T1695_.33.0062c22: 舊云支提。即塔廟。塔廟安置化身遺骨尚可
T1695_.33.0062c23: 敬嚴。況此法身能無供養
T1695_.33.0062c24: 經曰若有情類「受持此經多倶胝劫得宿住智
T1695_.33.0062c25: 常勤精進修諸善法惡魔外道不能稽留四大
T1695_.33.0062c26: 天王及餘天衆常隨擁衞未曾暫捨終不横死
T1695_.33.0062c27: 枉遭衰患諸佛菩薩常共護持令一切時善増
T1695_.33.0062c28: 惡減於諸佛土隨願往生乃至菩提」不墮惡
T1695_.33.0062c29: 趣 讃曰。自下第二總歎一卷經之勝徳。於
T1695_.33.0063a01: 中有二。初略別歎。後總結歎。此即初也。於中
T1695_.33.0063a02: 有十徳。一多劫得宿住智。二所生常精進修
T1695_.33.0063a03: 善。三魔等不稽留。四諸天常衞護。五終不横
T1695_.33.0063a04: 死。六無枉衰患衰。謂禍起衰家敗身。患謂染
T1695_.33.0063a05: 疾終無此事。七佛及菩薩常所護念。八令惡
T1695_.33.0063a06: 滅善生。九隨願生佛土。十從今日後乃至菩
T1695_.33.0063a07: 提不墮三惡趣。惡趣之言通攝人中三種惡
T1695_.33.0063a08: 趣。皆亦不墮。謂無形黄門二形女人
T1695_.33.0063a09: 經曰諸有情類「受持此經定獲無邊勝利功徳
T1695_.33.0063a10: 我今略説」如是少分 讃曰。此總結歎也。所
T1695_.33.0063a11: 詮眞相窮本性之甚深。能詮教門因玄宗之
T1695_.33.0063a12: 極妙。受持者獲利無邊未可具言故説少分
T1695_.33.0063a13: 故。修行者欲證此徳當勤修學究竟取證。方
T1695_.33.0063a14: 知此經勝利無盡
T1695_.33.0063a15: 經曰時薄伽梵「説是經已金剛手等諸大菩薩
T1695_.33.0063a16: 及餘天衆聞佛所説皆大歡喜」信受奉行 讃
T1695_.33.0063a17: 曰。此即第三感悟修行分。諸大菩薩集報土
T1695_.33.0063a18: 之上人。及餘天衆會化身之大士。皆感如來
T1695_.33.0063a19: 盛説能悟寂止之宏宗。順領深心修行散席
T1695_.33.0063a20: 般若理趣分疏卷第三大尾
T1695_.33.0063a21:  享保丙申歳十月吉日
T1695_.33.0063a22: 京 兆 吉 田 元 信 
T1695_.33.0063a23:
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