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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_.58.0049a02: 大法界也更問四字眞言者。彼六大法界任運
T2213_.58.0049a03: 無作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振舞名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知六大法
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振舞從縁而顯。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界者唯是直
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: マテ阿鼻苦生平等具足&MT06279;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: 別物唯是一切衆生行住坐臥威儀作業
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。誰人何不行四
T2213_.58.0049a15: 點之功徳。不住欲觸愛慢之三摩地。然則
T2213_.58.0049a16: 諸佛與異生同等振舞四點功徳。平等
T2213_.58.0049a17: 欲觸愛慢。故知一切衆生自本以來三世常
T2213_.58.0049a18: &MT06279;佛行佛所作。振舞因行證入之四
T2213_.58.0049a19: 。衆生不&MT06279;覺知之妄起自他彼此之分
T2213_.58.0049a20: 別。成就種種不實業。流轉五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入三平等句之奧源住三世
T2213_.58.0049a22: 常恒之法樂。迷與悟。苦與樂。唯有
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專此。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
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言三劫六無畏十住心等心數諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 意。心王之大壇地心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言
T2213_.58.0049b08: 數諸尊之身中心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅故也
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praviz@ama@m
T2213_.58.0049b13: taradavalini@s@tacita。鉢羅二合尾捨ヲハ言入。
T2213_.58.0049b14: 曼荼羅ヲハ言眞言。娜嚩二合ヲハ言門。底瑟吒ヲハ
T2213_.58.0049b15: 言住。悉他ヲハ言心也。其一一字義不遑具述。
T2213_.58.0049b16: 品者顯品類衆多也
T2213_.58.0049b17: 妙印鈔卷第三
T2213_.58.0049b18:   御本云元徳二年
潤六月三日加點了
T2213_.58.0049b19:  沙門阿寂六十一 
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_.58.0049b26:   釋入眞言門住心品第一之餘經一
疏一
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_.58.0049b29: 明引經論證
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所住密印
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: 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: 天月浮於行者心水。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&T069222;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&MT06279;。遍滿
T2213_.58.0049c28: 遍滿無二無別故。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那成就圓滿シテ。全不經劫數。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。於此中成就故云乃
T2213_.58.0050a04: 至能於此生。故ニハ父母所生身速證大
T2213_.58.0050a05: 覺位。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&MT06279;對治然後成佛。今宗
T2213_.58.0050a11: 如是。故云不復經歴劫數備修諸對治行
T2213_.58.0050a12:
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
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_.58.0050a24: 如是義故云大品云或乃至轉法論也。又
T2213_.58.0050a25: 大般若經第七卷亦如是云云
T2213_.58.0050a26: 二從龍樹以下。引智度中。龍樹以爲等者。大
T2213_.58.0050a27: 論三十八釋此中第一菩薩云。利根心堅
T2213_.58.0050a28: 未發心。久來ヨリ集諸無量福徳智慧。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_.58.0050b09: 私問曰。今論以羊馬通三喩合スト本經三
T2213_.58.0050b10: 初發意菩薩可云耶 答不爾。就三種初
T2213_.58.0050b11: 發意第一菩薩。釋スル羊馬通三種不同
T2213_.58.0050b12:
T2213_.58.0050b13: 問曰。既擧テ本經三種初發意菩薩。而出セリ
T2213_.58.0050b14: 種譬。故知是可合本經三種初發意菩薩。
T2213_.58.0050b15: 何意云不爾耶 答曰。今論&T069222;羊馬
T2213_.58.0050b16: 神之譬是非喩ニハ本經三種初發意菩薩。彼
T2213_.58.0050b17: 本經三種第一菩薩速疾菩薩位
T2213_.58.0050b18: 得不退轉。爲欲釋顯サント此義故。爲ンカ
T2213_.58.0050b19: 鈍相對之釋。論家經文外就第一初發意菩
T2213_.58.0050b20: 薩。釋出玉フ罪多福少。福多罪少。但行清淨
T2213_.58.0050b21: 福徳三種菩薩也。以此三種菩薩合羊
T2213_.58.0050b22: 馬通三喩也。所謂第一罪多福少菩薩
T2213_.58.0050b23: 羊乘。故云。有菩薩。初發意初ニハ雖心好
T2213_.58.0050b24: 後雜諸惡。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。或至或不至。先世福徳因縁
T2213_.58.0050b27: 薄。而復鈍根心不堅固。如乘羊者云云第二
T2213_.58.0050b28: 福多罪少菩薩ヲハ喩馬乘。故云。有人前
T2213_.58.0050b29: 少有福徳。利根發心。漸漸行六波羅蜜。
T2213_.58.0050c01: 若三若十。若百阿僧祇劫得阿耨多羅三藐
T2213_.58.0050c02: 三菩提。如乘馬者必有所到云云第三但行
T2213_.58.0050c03: 清淨福徳菩薩ヲハ喩神通乘也。故論云。第三
T2213_.58.0050c04: 乘神通者如上説。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_.58.0050c06: 淨福徳。清淨有二種。一者初發心時。即得
T2213_.58.0050c07: 菩薩道。二者&MT06279;供養十方諸佛。通達菩
T2213_.58.0050c08: 薩道入菩薩位。即是阿毘跋致地云云
T2213_.58.0050c09: 經三種第一初發意時行六波羅蜜上
T2213_.58.0050c10: 菩薩位得不退轉菩薩。亦分別&MT06279;罪多福少。
T2213_.58.0050c11: 福多罪少。但行清淨三種菩薩。而以此三種
T2213_.58.0050c12: 菩薩合羊馬通三喩
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。同論三十八卷釋本經第二菩薩云。次
T2213_.58.0050c16: 後菩薩大厭世間。世世ヨリ已來常好眞實惡
T2213_.58.0050c17: 於欺誑。是菩薩利根堅心&MT06279;。久集無量福徳
T2213_.58.0050c18: 智慧。初發意時。便得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。留化佛度衆生云云次釋本
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。而自莊嚴其國云云是則正釋本經第二
T2213_.58.0050c25: 第三菩薩也。故知羊馬通三喩本經
T2213_.58.0050c26: 第一菩薩。分別&MT06279;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_.58.0050c28: 云云
T2213_.58.0050c29: 問曰。若然者。何故疏家本經三種菩薩共
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非當用故不引之
T2213_.58.0051a02:
T2213_.58.0051a03: 問曰。第三菩薩初發心時與般若波羅
T2213_.58.0051a04: 蜜相應。是豈不相似眞言行者初發心
T2213_.58.0051a05: 與六大法界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。若然者疏家以神通乘之喩合スル
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。本論文雖喩第一菩薩。
T2213_.58.0051a12: 隨義轉用&MT06279;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&MT06279;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: 喩經無數大劫修スル對治行菩薩。然ルヲ
T2213_.58.0051a20: 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:
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: 有所到云云此文經三無數大劫次第昇進機
T2213_.58.0051b03: 也。然今所言超機者。全經歴劫數次第
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
T2213_.58.0051b06: 機。不合超機也
T2213_.58.0051b07: 問曰。若然者何名頓機。何名超機漸機耶
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: 爲初。乃至第四第五住心等爲初。不
T2213_.58.0051b25: 亂次第昇進之道。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: 即到之旨爲深旨故。經云如實知自心。
T2213_.58.0051c02: 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: 故名平等云云凡於今宗或談兩部各別之
T2213_.58.0051c11: 。或説兩部不二之旨。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 上來已釋題目畢而已」
T2213_.58.0051c20: 大文第二從經云下。明序分中。自分爲二。
T2213_.58.0051c21: 初明通序。二明別序
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_.58.0051c24: 明住處。六明妙眷屬 初明引經總牒。自
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_.58.0051c28: 明時義。六總明五字義
T2213_.58.0051c29: 初明如是義者。是則同&MT06279;諸經例擧信成就
T2213_.58.0052a01: 也。就此人師解釋甚雖多。且擧金薩龍猛
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已上且就淺
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_.58.0052a08: 信也云云今此中。佛法者。通指大小權實佛
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_.58.0052a14: 此人不能入佛法云云顯教既如此。何況眞言
T2213_.58.0052a15: 密教殊以信心爲能入故。地位爲信解
T2213_.58.0052a16: 地。機根名曰信力堅固者。明知顯密諸教
T2213_.58.0052a17: 信力堅固者無到清涼池。爰以諸經初
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。譬如牛皮未不可屈折。無信人亦如
T2213_.58.0052a21: 云云此文意有信人受知識之教化。空有
T2213_.58.0052a22: 隨時即運用。不墮斷常等邪見。屈申任
T2213_.58.0052a23: 自在ナリ。卷舒叶思住中道。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: 無所得云云此文意。雖入崐崙山。無手人
T2213_.58.0052b07: 無裹&T069222;金玉。雖望摩梨山。復無手莫&T069222;
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。雖望六大四曼之摩梨山。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開三顯一之妙法
T2213_.58.0052b17: 難解。一心三觀之祕説難入。故五千上慢
T2213_.58.0052b18: 不信懈怠&MT06279;起座而去。世尊識機根未熟
T2213_.58.0052b19: 玉フ而不制止之説。身子枝葉已去レル&T069222;
T2213_.58.0052b20: 純有貞實之唱。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。有佛&T069222;
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
T2213_.58.0052c04: 中未出者。若不得日光則不開。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: 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_.58.0052c21: 已上文。終以六度等一切功徳萬行。而
T2213_.58.0052c22: 不言入佛法甚深大海。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
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&T069222;
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又云。若
T2213_.58.0053a13: 人信歸佛爲説實相印云云如是等經文中。唯
T2213_.58.0053a14: 不信之人。未簡慳貪破戒等。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_.58.0053a22: 法不信故。墮於三惡道云云
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_.58.0053a26: 不能信是法云云智度云。先聞邪見法心著而
T2213_.58.0053a27: 深入。我是甚深法無信云何解云云
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_.58.0053b03: 云云即是爲如是信力義也。又如是者。智度
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_.58.0053b10: 云云又同論引&T073456;喩經云。汝等若解我&T073456;
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_.58.0053b14: 云云此文佛離一切執著我慢。離諸鬪
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
T2213_.58.0053b18: 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
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_.58.0053c10: 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: 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&MT06279;凡夫學無學
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na
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na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。梵云怛摩此云我。怛如如
T2213_.58.0054a02: 義。摩大空義也。言東金如南寶。南寶
T2213_.58.0054a03: 東金。西蓮如北羯。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。故經ニハ
T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
T2213_.58.0054a06: 此身五佛云云故知今我者五智圓滿無相法
T2213_.58.0054a07: 界大我也。所謂法界通領大摩醯首羅自在
T2213_.58.0054a08: 王也。大師言。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。是名絶言
T2213_.58.0054a17: 之實義。經云。摩字者大日之種子云云即知
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。聞者從上智聽聞故云聞。復
T2213_.58.0054a25: 次多因縁和合故有聞也。智度曰。云何
T2213_.58.0054a26: 用耳根聞用耳識聞用意識聞耶。若
T2213_.58.0054a27: 耳根ヲモテ。耳根無覺知故不應聞。若耳識
T2213_.58.0054a28: 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
言耳根獨不
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:
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_.58.0054c06: 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。迦羅是外道凡夫等所
T2213_.58.0054c08: 用。三世定判時也。三摩耶是諸世尊等所
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: 云云論文云。有人言。一切天地好醜皆以時
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。如泥丸是現在時。塵土是過去
T2213_.58.0055a01: 時。瓶是未來時。時相常故。過去時不作
T2213_.58.0055a02: 未來時。如經書法。時是一物。以是故過
T2213_.58.0055a03: 時不作未來時。亦不作現在時。雖過
T2213_.58.0055a04: ナリト。過去亦無未來時。以是故無未
T2213_.58.0055a05: 來時。現在時亦如是。問曰。汝受過去塵
T2213_.58.0055a06: 時。若有過去時。必應有未來時。以是
T2213_.58.0055a07: 故實有ルヘシ時法。答曰。汝不聞我先説未來
T2213_.58.0055a08: 時瓶。過去塵土。未來不作過去時。
T2213_.58.0055a09: 未來時相中。是未來ナラハ。云何名過去時。
T2213_.58.0055a10: 以是故過去時亦無ナリ。問曰。何以故無時。
T2213_.58.0055a11: 必應有時。現在有現在相。過去有過去
T2213_.58.0055a12: 相。未來ルヲヤ未來相答曰。若爾一切三世
T2213_.58.0055a13: ラハ自相。應盡是現在時。無過去未來
T2213_.58.0055a14: 時。若有未來不名未來。應名已來。以是
T2213_.58.0055a15: 故是語不盡。問曰。過去時未來時。非トイハハ
T2213_.58.0055a16: 在相行。過去過去相行ナリ。未來未來
T2213_.58.0055a17: 相行ナリ。以是故各各法相時。答曰。若過
T2213_.58.0055a18: 去過去ナラハ。則破過去相。若過去不過去則
T2213_.58.0055a19: 無過去相。未來時亦如是。以是故時法不
T2213_.58.0055a20: ナリ。云何能センヤ天地好醜及花菓等諸物
T2213_.58.0055a21: 如是等種種除邪見故。不&MT06279;説迦羅時説
T2213_.58.0055a22: 三摩耶。見陰界入生滅。假名爲時。無
T2213_.58.0055a23: 時。所謂方時離合一異長短等亦如是。凡人
T2213_.58.0055a24: 心著。謂有法ナリト。以是故除捨世界名
T2213_.58.0055a25: 字語言。問曰。若無時云何時食スル
T2213_.58.0055a26: 非時食。是戒ナランヤ。答曰。我先。世界名
T2213_.58.0055a27: 字法トモ時非スト實法。汝不應難。亦是毘
T2213_.58.0055a28: 結戒法。是世界中實ナリ。非第一實法
T2213_.58.0055a29: 。吾我法相實不可得故。亦爲衆人嗔呵
T2213_.58.0055b01: 故。亦欲&MT06279;佛法使ント存定ルカ弟子禮法
T2213_.58.0055b02: 故。諸三界世界結諸戒。是中不應求有
T2213_.58.0055b03: 何名字等何者相應何者不相應ナリ。何者
T2213_.58.0055b04: 法如是相ナリ。何者是法不如是相。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
T2213_.58.0055b07: ナリ。白衣不得聞。外道何得聞而生セン
T2213_.58.0055b08: 見。餘是&MT06279;。故説三摩耶。三摩耶者假
T2213_.58.0055b09: ナリ。令其不生邪見。又佛法中多説三摩
T2213_.58.0055b10: 耶少説柯羅。少故不應難。略説如是我
T2213_.58.0055b11: 聞一時五字別義竟已上
論文
上來文雖廣多。一
T2213_.58.0055b12: 一皆詮要故具引之。此中有人者指時外
T2213_.58.0055b13: 伴類。是即先擧外道之見爲問難之端。
T2213_.58.0055b14: 以佛法之意爲正答之言
T2213_.58.0055b15: 問曰。此中如是我聞一時五字別義竟云云
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&MT06279;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_.58.0055b28: 已上
論文
此中化人説者。如帝釋變化成鬼神
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_.58.0055c14:     如是除佛 無出語寶已上
論文
T2213_.58.0055c15: 此文謂。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
T2213_.58.0055c30: 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。自依止ジテ依止。不依止。云
T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘
T2213_.58.0056a07: ジテ内身。常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。應教陀迦旃延經。即
T2213_.58.0056a13: 可得道。我三阿僧祇劫所集法寶藏。是
T2213_.58.0056a14: 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。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
此中
T2213_.58.0056a23: 。欲佛入滅之時。阿難沈別離苦海。能
T2213_.58.0056a24: 不覺悟先後故。阿泥盧豆勸阿難未來種
T2213_.58.0056a25: 種事令奉問如來。所謂云何行セン道。誰
T2213_.58.0056a26: 。惡口車匿ヲハ云何共住セン。佛經ニハ
T2213_.58.0056a27: テン何等語云云佛即答阿難言。依止正法
T2213_.58.0056a28: 應行道。以波羅提木叉應爲師。惡口車
T2213_.58.0056a29: ヲハ。以默擯應對治。諸經初ニハ應稱如是
T2213_.58.0056b01: 我聞等令答阿難也。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
墮。
T2213_.58.0056b09: 處處星流。師子惡獸哮吼喚呼。諸天世人皆
T2213_.58.0056b10: 大號咷
諸天人等皆發是言。佛取涅槃一何
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スル
T2213_.58.0056b29: 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_.58.0057a10: 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
T2213_.58.0057b11: 示女人。是可恥。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
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:
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
右廣引之者。依爲教法出興之縁由
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
此中持律第
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_.58.0058a29: 已上
論文
此中意多聞第一阿難結集修多羅
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_.58.0058b17: 乃至如是等分別一切法亦名阿毘曇。阿
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_.58.0058b21: 我聞總義竟已上
論文
此中佛入涅槃後諸弟
T2213_.58.0058b22: 子等明コトヲ集阿毘曇也。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_.58.0058b26: 聞者蓋表親從佛聞也。時者當説經之時云云
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_.58.0058c04: 明如是我聞一時已シテ云五字別義竟云云
T2213_.58.0058c05: 明知初五義者云如智度中故。疏家意
T2213_.58.0058c06: 龍樹所判指シテ如是我聞一時云初五義
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。論五字別義畢者。第一卷彼五
T2213_.58.0058c11: 字別義畢文也。然第二卷又釋彼總
T2213_.58.0058c12: 義也。故今若五字別義者。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。廣明之言正指彼論第二也。有
T2213_.58.0058c16: 白也。要覽之人披論明而已
T2213_.58.0058c17: 妙印鈔卷第四
T2213_.58.0058c18:   御本云元徳二年
潤六月六日加點
T2213_.58.0058c19:
T2213_.58.0058c20:  沙門阿寂六十一 
T2213_.58.0058c21:
T2213_.58.0058c22:
T2213_.58.0058c23:
T2213_.58.0058c24: 妙印鈔卷第五 a
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_.58.0059a01: 也。闕無通序者。夫顯密諸經初必有五成
T2213_.58.0059a02: 就。所謂一信成就。二時成就。三教主成就。四
T2213_.58.0059a03: 住所成就。五衆會成就。是名爲諸經通序五
T2213_.58.0059a04: 成就也。然此三千頌梵本。略不置此五成
T2213_.58.0059a05: 就 故云梵本闕無通序也
T2213_.58.0059a06: 二從阿闍梨下。明闕無所由中。阿闍梨者指
T2213_.58.0059a07: 善無畏。是則一行私語也。阿闍梨名義如先
T2213_.58.0059a08: 釋。其徳行如具縁品所説也。毘盧遮那大本
T2213_.58.0059a09: 者。是則指鐵塔誦出十萬頌廣本也。彼大本
T2213_.58.0059a10: 雖有通序。傳法聖者以廣博難持故略不置
T2213_.58.0059a11: 之。故云以浩廣難持故也。傳法聖者者。指
T2213_.58.0059a12: 龍智阿闍梨。即是善無畏阿闍梨傳教傳法
T2213_.58.0059a13: 之師範也。採其宗要者。採猶取也。十萬頌
T2213_.58.0059a14: 文雖廣多。肝要宗骨不出三千頌。故云文義
T2213_.58.0059a15: 略周也。以非大經正本等者。彼三千頌略經
T2213_.58.0059a16: 非十萬頌廣本。故云非大經正本也。正者非
T2213_.58.0059a17: 待邪之正。是非鐵塔誦出之本故。且云爾
T2213_.58.0059a18:
T2213_.58.0059a19: 問曰。若然者今此三千頌略經。文義共
T2213_.58.0059a20: ナリキ耶。答曰。不爾。夫文雖略。於義滿足圓
T2213_.58.0059a21: 滿。與大經正本毫末無異途也。所以者何。
T2213_.58.0059a22: 自本今宗意一塵即法界。法界即一塵。一身
T2213_.58.0059a23: 即一切身。一切身即一身。一字即一切字。一
T2213_.58.0059a24: 切字即一字也。故廣則法界同體也。略
T2213_.58.0059a25: 含藏一字。所謂阿字具無量義含無邊徳。故
T2213_.58.0059a26: 此經開題云。如是諸字門。皆以初阿字爲本
T2213_.58.0059a27: 體。所謂阿字則大日之種子眞言。此經以此
T2213_.58.0059a28: 一字爲體。此經始終唯説此字義。此字具無
T2213_.58.0059a29: 量無邊義。且説少分云云故知大本雖廣多。只
T2213_.58.0059b01: 是説阿字字相字義。今此略經亦説此字字
T2213_.58.0059b02: 相字義故。都無異途也。何況今經所説諸尊
T2213_.58.0059b03: 字印形像。是十佛刹微塵數大衆上首字印
T2213_.58.0059b04: 形像也。故一一眞言一一印契一一形像。各
T2213_.58.0059b05: 攝在十佛刹微塵數諸尊字印形像。是則提レハ
T2213_.58.0059b06: 大網網目自擧。説上首字印形像塵數眷
T2213_.58.0059b07: 屬字印形像皆悉攝盡之。豈於義與廣本有
T2213_.58.0059b08: 異途耶。故云雖眞言行法文義略周也。略者
T2213_.58.0059b09: 非廣本故。周者於義足故。周猶遍也。又普
T2213_.58.0059b10: 也。彼正本雖有通序。略經梵本略不置之。故
T2213_.58.0059b11: 云不題通序也
T2213_.58.0059b12: 三從今以下。明例加中。今以例加者。今披
T2213_.58.0059b13: 覽傳譯諸經。皆悉初安通序五義。故以諸經
T2213_.58.0059b14: 例故。此經亦置通序五成就。故云今以例加
T2213_.58.0059b15: 也。於義無傷者。是則非啻得例於諸經。亦
T2213_.58.0059b16: 得義於十萬之梵本。故云於義無傷也矣
T2213_.58.0059b17: 四從薄伽下。明教主成就中。自分爲七。一
T2213_.58.0059b18: 明別標。二明論師所解。三明疏家正判。四
T2213_.58.0059b19: 明引論經義。五明持衆徳義。六明歎徳總
T2213_.58.0059b20: 稱。七正明教主體
T2213_.58.0059b21: 初別標。自可見
T2213_.58.0059b22: 二從論師下。明論師所解中。所謂者指佛地
T2213_.58.0059b23: 論等也。師者指天親等也。具有六義者。一
T2213_.58.0059b24: 者自在義。二者熾&MT03223;義。三者端嚴義。四者
T2213_.58.0059b25: 名稱義。五者吉祥義。六者尊貴義也。故頌
T2213_.58.0059b26: 云。自在熾&MT03223;與端嚴。名稱吉祥及尊貴云云
T2213_.58.0059b27: 以如是等之義故。云論師乃至六義
T2213_.58.0059b28: 三從今此下。明疏家正判中。亦分爲三。初
T2213_.58.0059b29: 明法説。二明譬説。三明合譬
T2213_.58.0059c01: 初中。今此宗者。總指眞言宗。別指此大日宗
T2213_.58.0059c02: 也。薄伽梵是能破義者。薄伽梵者是梵語也。
T2213_.58.0059c03: 此云能破煩惱。故涅槃經第十六云。婆伽婆
T2213_.58.0059c04: 者。婆伽者名能破。婆名煩惱。能破煩惱故名
T2213_.58.0059c05: 婆伽婆。又能成就諸善法故。又能解諸法義
T2213_.58.0059c06: 故。有大功徳無能勝故。大有名聞遍十方
T2213_.58.0059c07: 故。又能種種大惠施故。又於無量阿僧企劫
T2213_.58.0059c08: 吐女根故云云此經文正疏家之所判。兼
T2213_.58.0059c09: 論師之六義。所以然者。能破煩惱義。經
T2213_.58.0059c10: 與疏符合自可見。次經有能成就等之六義。
T2213_.58.0059c11: 此即與論師之所解名異義同。所謂經言有
T2213_.58.0059c12: 大功徳無能勝故者自在義。經言又能種種
T2213_.58.0059c13: 大惠施故者熾&MT03223;義。經言大有名聞遍十方
T2213_.58.0059c14: 故者稱名義。經ニ言又能善解諸法義故者
T2213_.58.0059c15: 端嚴義。經言又能成就諸善法故者吉祥
T2213_.58.0059c16: 義。經言於無量阿僧祇劫吐女根故者尊貴
T2213_.58.0059c17: 義也。列文雖不次於義無相違。故以配釋。
T2213_.58.0059c18: 但大小義別ナリ。思度可知之
T2213_.58.0059c19: 二從如人下。明譬説中。如人執持利器等
T2213_.58.0059c20: 者。世人所持之弓箭刀杖等也。是即加行位
T2213_.58.0059c21: 也。多所摧伏者正殺害其怨讎。是則根本位
T2213_.58.0059c22: 也。其未有此名世議觀其事迹故者後喜位
T2213_.58.0059c23: 也。言加行根本後喜之三決定シテ稱爲
T2213_.58.0059c24: 殺害人。故云如人執持乃至爲能破者也
T2213_.58.0059c25:
T2213_.58.0059c26: 三從世尊下。明合譬中。以大智明者。大論
T2213_.58.0059c27: 第七十七云。大智明者所謂六波羅蜜云云
T2213_.58.0059c28: 中六波羅蜜者。前五波羅蜜是福也。所引
T2213_.58.0059c29: 也。第六波羅蜜是智也。能引也。若遠離般
T2213_.58.0060a01: 若波羅蜜。不得五波羅蜜之名字。不得波
T2213_.58.0060a02: 羅蜜之名字故不能到薩般若。故大論八十
T2213_.58.0060a03: 二云。譬如日月周行照四天下多有所益。
T2213_.58.0060a04: 般若波羅蜜亦如是。照五波羅蜜多有所益。
T2213_.58.0060a05: 須菩提。譬如轉輪聖王若無輪寶不得名爲
T2213_.58.0060a06: 轉輪聖王。輪寶成就故得名轉輪聖王。五
T2213_.58.0060a07: 波羅蜜亦如是。若離般若波羅蜜不得波羅
T2213_.58.0060a08: 蜜名字。不離般若波羅蜜故得波羅蜜名字。
T2213_.58.0060a09: 譬如無夫婦人易爲侵凌。五波羅蜜亦如
T2213_.58.0060a10: 是。遠離般若波羅蜜。魔若魔天壞之則易。
T2213_.58.0060a11: 譬如有夫婦人難可侵淩。五波羅蜜亦如是。
T2213_.58.0060a12: 得般若波羅蜜。魔若魔天不能沮壞。譬如
T2213_.58.0060a13: 軍將鎧仗具足。隣國強敵所不能壞。五波
T2213_.58.0060a14: 羅蜜亦如是。不遠離般若波羅蜜。魔若魔天
T2213_.58.0060a15: 若増上慢人乃至旃陀羅所不能壞。譬如諸
T2213_.58.0060a16: 小國王隨時朝侍轉轉輪聖王。五波羅蜜亦
T2213_.58.0060a17: 如是。隨順般若波羅蜜。譬如衆川萬流皆入
T2213_.58.0060a18: 於恒河隨入大海。五波羅蜜亦如是。般若波
T2213_.58.0060a19: 羅蜜所守護故。隨到薩般若。譬如人之右手
T2213_.58.0060a20: 所作事便ナルカ。般若波羅蜜亦如是。如人左手
T2213_.58.0060a21: 造事不便。五波羅蜜亦如是。譬如衆流若大
T2213_.58.0060a22: 若小倶入大海合爲一味。五波羅蜜亦如是。
T2213_.58.0060a23: 爲般若波羅蜜所護。隨般若波羅蜜入薩般
T2213_.58.0060a24: 若。得波羅蜜名字。譬如轉輪聖王四種兵。輪
T2213_.58.0060a25: 寶在前導。王意欲住輪則爲住。令四種兵
T2213_.58.0060a26: 滿其所願。輪亦不離其處。般若波羅蜜亦如
T2213_.58.0060a27: 是。導五波羅蜜到薩般若。常是中住不過其
T2213_.58.0060a28: 處。譬如轉輪聖王四種兵。輪寶在前導。般
T2213_.58.0060b01: 若波羅蜜亦如是。導五波羅蜜到薩般若云云
T2213_.58.0060b02: 今此中擧十一喩。總説五波羅蜜離レハ般若
T2213_.58.0060b03: 波羅蜜不得波羅蜜之名不到彼岸。明知
T2213_.58.0060b04: 前卷所説大智明所謂六波羅蜜者。是則非
T2213_.58.0060b05: 但施但戒等波羅蜜。彼五波羅蜜爲般若所
T2213_.58.0060b06: 照同波羅蜜共到無上道之岸。福智圓
T2213_.58.0060b07: 滿悲智平等ニシテ而諸波羅蜜無差別之相。故大
T2213_.58.0060b08: 論同卷引經云。須菩提白佛言。世尊若諸波
T2213_.58.0060b09: 羅蜜無差別相。云何般若波羅蜜。於五波羅
T2213_.58.0060b10: 蜜中第一最上微妙。佛告須菩提。如是如
T2213_.58.0060b11: 是。諸波羅蜜雖無差別。若無般若波羅蜜。五
T2213_.58.0060b12: 波羅蜜不得波羅蜜名字。因般若波羅蜜。五
T2213_.58.0060b13: 波羅蜜得波羅蜜名字。須菩提。譬如種種色
T2213_.58.0060b14: 身到須彌山王邊皆同一色。五波羅蜜亦如
T2213_.58.0060b15: 是。因般若波羅蜜到薩波若云云如是福智平
T2213_.58.0060b16: 等六波羅蜜爲大智明也。若不得般若
T2213_.58.0060b17: 力。五波羅蜜不得名爲波羅蜜。又不得爲
T2213_.58.0060b18: 大。故論云。如諸異色到須彌山邊皆同一
T2213_.58.0060b19: 色。不得言餘物色皆同。何以獨稱須彌爲
T2213_.58.0060b20: 大。檀波羅蜜等亦如是。雖無差別。皆是般
T2213_.58.0060b21: 若力故。不得言大。何以獨般若爲大云云
T2213_.58.0060b22: 知六波羅蜜共被云大智明者。偏依般
T2213_.58.0060b23: 若之力也。又依十地論有七種智大。所謂
T2213_.58.0060b24: 一集智大。二應化智大。三加持智大。四入
T2213_.58.0060b25: 細微智大。五蜜處智大。六入劫智大。七入
T2213_.58.0060b26: 道智大云云明者。且如華嚴第三十云。有十
T2213_.58.0060b27: 種明。何等爲十。第一善知他心智明。第二
T2213_.58.0060b28: 無礙天眼智明。第三深入過去際劫無等宿
T2213_.58.0060b29: 命智明。第四深入未來際劫無礙智明。第五
T2213_.58.0060c01: 無礙清淨天耳智明。第六安住無畏神力智
T2213_.58.0060c02: 明。第七分別一切言音智明。第八出生無礙
T2213_.58.0060c03: 阿僧祇色身莊嚴智明。第九一切諸法眞實
T2213_.58.0060c04: 智明。第十一切諸法滅定智明云云 又智者
T2213_.58.0060c05: 是光明義常住義也。如大般涅槃經第十九
T2213_.58.0060c06: 云。文殊師利言。世尊如是光明名爲智慧。智
T2213_.58.0060c07: 慧者如是常住。常住之法無有因縁云云是則
T2213_.58.0060c08: 本有常住智慧也。此本有常智離修因證得
T2213_.58.0060c09: 之分故云無有因縁。故知今智明者。從體
T2213_.58.0060c10: 云智從用云明。體用無礙故智即明明即
T2213_.58.0060c11: 智。無二無別ニシテ而不可思議。不可思議ハ是常
T2213_.58.0060c12: 住不變之義也。故今大智明者。指如是常
T2213_.58.0060c13: 住不可思議之理智也。凡三世十方諸佛菩
T2213_.58.0060c14: 薩諸有所作莫非爲此大智明云云一一有細釋
恐繁不抄
T2213_.58.0060c15: 又佛智有二種。如大論四十六云。讃佛智慧
T2213_.58.0060c16: 有二種。一者無上正智名阿耨菩提。二者一
T2213_.58.0060c17: 切種智名薩婆若云云又同論八十四云。佛自
T2213_.58.0060c18: 説一切種智義有二種相。一者通達諸法實
T2213_.58.0060c19: 相故。寂滅相如大海水中風不能動。以甚深
T2213_.58.0060c20: 故波浪不起。一切種智亦如是。戲論風所不
T2213_.58.0060c21: 能動。二者一切諸法可以名相文字言説。了
T2213_.58.0060c22: 了通達無礙。攝有無二事。故名一切種智。又
T2213_.58.0060c23: 云。須菩提言。云何爲一切種智相。佛言。一相
T2213_.58.0060c24: 故名一切種智。所謂一切法寂滅相。復次諸
T2213_.58.0060c25: 法行類相貌名字顯示説。佛如實知。以是故
T2213_.58.0060c26: 名一切種智。此等諸教符順之釋如是。若
T2213_.58.0060c27: 直付今宗作釋者。大者五大。智者五智。明
T2213_.58.0060c28: 者理智圓明之徳。名之爲明。與大論文異義
T2213_.58.0060c29: 同。是正指今經教主薄伽梵之智徳。所謂
T2213_.58.0061a01: 如實之大菩提也。如下悉委釋之。大者發大
T2213_.58.0061a02: 心立大行得大菩提證大涅槃。故云大也
T2213_.58.0061a03: 問曰。明者無明其相云何 答曰。從本雖無
T2213_.58.0061a04: 有二相。佛性常住之妙體與煩惱黒暗倶ナルヲ
T2213_.58.0061a05: 名無相。與菩提自性倶名曰明。故涅槃經第
T2213_.58.0061a06: 八云。善男子明與無明亦復如是。若與煩惱
T2213_.58.0061a07: 諸結倶者名爲無明。若與一切善法倶者名
T2213_.58.0061a08: 之爲明。是故我言無有二法。以是因縁我先
T2213_.58.0061a09: 説言。雪山有草名曰肥膩。牛若食者即成
T2213_.58.0061a10: 醍醐。佛性亦爾。善男子衆生薄福不見此
T2213_.58.0061a11: 草。佛法亦爾。煩惱覆故衆生不見云云
T2213_.58.0061a12: 問曰。若爾者所言無明者。爲有根本爲無根
T2213_.58.0061a13: 本。如何 答。雖無根本。從來衆生顛倒而
T2213_.58.0061a14: 不知不覺故。忽然起無明煩惱。無明煩惱故
T2213_.58.0061a15: 作種種業。作種種業故輪轉三界。受種種
T2213_.58.0061a16: 苦。故法華經云。忽然火起焚燒舍宅云云
T2213_.58.0061a17: 大論第六引徳女經云。徳女白佛言。世尊
T2213_.58.0061a18: 無明。佛言ナリ。外ニ有不。佛言
T2213_.58.0061a19: 不。世尊是無明從先世來不。佛言不。從此
T2213_.58.0061a20: 世至後世不。佛言不。是無明有生者滅者
T2213_.58.0061a21: 不。佛言不。有一法定實性是名無明不。佛
T2213_.58.0061a22: 言不。爾時徳女復白佛言。若無明無内ニモ無外
T2213_.58.0061a23: 亦無内外。不從先世至今世。今世至後世。
T2213_.58.0061a24: 亦無眞實性者。云何從無明縁行乃至衆苦
T2213_.58.0061a25: 集。世尊譬如有樹。若無根者云何得生莖節
T2213_.58.0061a26: 枝葉花菓。佛言。諸法相雖空。凡夫無聞無
T2213_.58.0061a27: 智故。而於中生種種煩惱。煩惱因縁作身
T2213_.58.0061a28: 口意業。業因縁作後身。身因縁受苦樂。是
T2213_.58.0061a29: 中無有實作煩惱。亦無身口意業。亦無有受
T2213_.58.0061b01: 苦樂者。譬如幻師幻作種種事。於汝意云
T2213_.58.0061b02: 何。是幻所作内有不。答言不。外有不。答言
T2213_.58.0061b03: 不。内外有不。答言不。從先世至今世。今世
T2213_.58.0061b04: 至後世不。答言不。幻所作有生者滅者不。答
T2213_.58.0061b05: 言不。實有一法是幻所作不。答言不。佛言。汝
T2213_.58.0061b06: 頗見頗聞幻所作妓樂不。答言我亦聞亦見。
T2213_.58.0061b07: 佛問徳女。若幻空欺誰無實。云何從幻能作
T2213_.58.0061b08: 妓樂。徳女白佛言。世尊是幻相爾。雖無根本
T2213_.58.0061b09: 而可聞見。佛言。無明亦如是。雖不内有不
T2213_.58.0061b10: 外而無明因縁諸幻生。乃至衆苦集。如
T2213_.58.0061b11: メハ幻所作息。無明亦爾。無明盡行亦盡。乃
T2213_.58.0061b12: 至衆苦集皆盡云云常途顯教之謂如此。若
T2213_.58.0061b13: 依今宗者。金剛頂云。爾時會中忽有一障
T2213_.58.0061b14: 者。不從空生。亦不從他方而來。亦不從地
T2213_.58.0061b15: 出生。忽然而現。此障從何而來。從一切衆
T2213_.58.0061b16: 生本有障無始無覺中來。本有倶生障。自我
T2213_.58.0061b17: 所生障。無始本初際本有倶本輪ナリ。時障者
T2213_.58.0061b18: 忽然現身作金剛薩埵形云云是即此宗所言
T2213_.58.0061b19: 佛果一障也。然此障不從三世而來。不從十
T2213_.58.0061b20: 方亦來。一切衆生本有倶生障也。煩惱即菩
T2213_.58.0061b21: 提生死即涅槃之極説今在此經。直入月空
T2213_.58.0061b22: 之夕ニハ霧即光ナレハ者無一トシテ而可拂。還同金
T2213_.58.0061b23: 剛之朝ニハ障體即徳ナレハ者無一障トシテ而可轉。故
T2213_.58.0061b24: 云フ障體即徳不待轉除。大品云。不壞諸法
T2213_.58.0061b25: 而説實相。法華云。是法住法位。世間相常
T2213_.58.0061b26: 住等。專此謂也
T2213_.58.0061b27: 問曰。於無明其數多之。所謂住行向地所
T2213_.58.0061b28: 破無明。元品無明等也。然者今所言無明
T2213_.58.0061b29: 者。指何等無明耶 答曰。彼等無明是顯略
T2213_.58.0061c01: 所斷無明也。非今所言無明。是即佛果之一
T2213_.58.0061c02: 障瑜祇所言本有障也 問曰。若然者彼花
T2213_.58.0061c03: 嚴天台等意云煩惱即菩提ニシテ而皆本有常住
T2213_.58.0061c04: 之法ナリト。與今經本有障有何差別耶 答
T2213_.58.0061c05: 曰。遮情一偏一往雖同。表徳奧義再往大
T2213_.58.0061c06: ナリ。所以者何。彼宗等雖云本有。不云三
T2213_.58.0061c07: 部妙體法身。又只障實相中道一理不云
T2213_.58.0061c08: フト曼荼羅具體。今宗意不改無明煩惱之
T2213_.58.0061c09: 當體説三部曼荼羅具體法身。如是不ルヲ
T2213_.58.0061c10: 云無明煩惱之衆生。如此知者如實覺
T2213_.58.0061c11: 知之佛。故云心自證心心自覺心。云以不
T2213_.58.0061c12: 行而行以不到而到。即此意也。此等本自無
T2213_.58.0061c13: 生亦無相貌者。如此無明煩惱不離a字門
T2213_.58.0061c14: ナリ。亦無相貌者。又遠離性相故也。然慧日
T2213_.58.0061c15: 出時暗惑自除者。所謂慧日者。法譬並ルナリ
T2213_.58.0061c16: 此慧日本來不生ナリ。意雖離隱顯出沒相。
T2213_.58.0061c17: 約不知之偏ニ論出沒。譬如世間雲上ニハ
T2213_.58.0061c18: 雖無出沒。依須彌而見出沒。惠日亦爾。三
T2213_.58.0061c19: 世常住。雖離去來出沒。約不知之偏
T2213_.58.0061c20: 論出沒。是則不出而出不沒ニシテ而沒。暗惑自
T2213_.58.0061c21: 除者。生如實惠之時。不知之分無ルヲ
T2213_.58.0061c22: 云自除。是即只除其執不除其法體。其執
T2213_.58.0061c23: 者情有理無法。故體性本都無。故此體性都
T2213_.58.0061c24: 無法自無都無故。雖非應論除不除強
T2213_.58.0061c25: 論除不除故。以義名爲破也云云
T2213_.58.0061c26: 四從釋論下。引論經明義中。自分爲三。初
T2213_.58.0061c27: 引釋論。二引聲論。三明金剛頂意
T2213_.58.0061c28: 初中亦分爲三。初明正引論證能破義。二明
T2213_.58.0061c29: 二乘不盡。三明如來都盡 ○初文自可見
T2213_.58.0062a01: 云云
T2213_.58.0062a02: 二從二乘下。明二乘不盡中。雖破三毒亦不
T2213_.58.0062a03: 了了盡者。二乘之人纔雖斷三毒之麁分。末
T2213_.58.0062a04: 盡微細習氣。故大論等十一云。復次舍利弗
T2213_.58.0062a05: 非一切智。於佛智惠中譬如小兒。經中説。佛
T2213_.58.0062a06: 在祇洹住時經行。舍利弗從佛經行。是時有
T2213_.58.0062a07: 鷹逐鴿。鴿飛來佛邊住。佛經行過之。影覆
T2213_.58.0062a08: 鴿上。鴿身安穩。怖畏即除不復作聲。後舍
T2213_.58.0062a09: 利弗影到。鴿作聲戰怖如初。舍利弗白佛
T2213_.58.0062a10: 言。佛及我身共無三毒。以何因縁。佛影覆
T2213_.58.0062a11: 鴿。鴿便無聲。不復恐怖。我影覆上。鴿便作
T2213_.58.0062a12: 聲。佛言。汝習氣未盡。以是故汝影覆時恐
T2213_.58.0062a13: 怖不除。汝觀此鴿宿世因縁。幾世作鴿。舍
T2213_.58.0062a14: 利弗即得入宿命智三昧觀見。此鴿從鴿中
T2213_.58.0062a15: 來。如是一二三世。乃至八萬大劫。常作鴿
T2213_.58.0062a16: 身。過是以往不能復見。舍利弗從三昧起白
T2213_.58.0062a17: 佛言。是鴿八萬大劫中常作鴿身。過之已前
T2213_.58.0062a18: 不能復知。佛言。汝若不能盡知過去世。試
T2213_.58.0062a19: 觀未來世。此鴿何時當脱。舍利弗即入願智
T2213_.58.0062a20: 三昧觀見。一二三世乃至八萬大劫未脱鴿
T2213_.58.0062a21: 身。過是已往亦不能知。從三昧起白佛言。我
T2213_.58.0062a22: 見此鴿。從一世二世乃至八萬大劫未免鴿
T2213_.58.0062a23: 身。過此已往不復能知。我不知過去未來齊
T2213_.58.0062a24: 限。不審此鴿何時當脱。佛告舍利弗。此鴿
T2213_.58.0062a25: 除諸聲聞辟支佛所知齊限。復於恒河沙等
T2213_.58.0062a26: 大劫中。常作鴿身。罪訖得出。輪轉五道中。後
T2213_.58.0062a27: 得爲人。經五百世中。乃得利根。是時有佛度
T2213_.58.0062a28: 無量阿僧祇衆生。然後入無餘涅槃。遺法在
T2213_.58.0062a29: 世。是人作五戒優婆塞。從比丘聞讃佛功徳。
T2213_.58.0062b01: 於是初發心願欲作佛。然後於三阿僧祇行
T2213_.58.0062b02: 六波羅蜜。十地具足得成佛。度無量衆生已
T2213_.58.0062b03: 而入涅槃。是時舍利弗向佛懺悔。白佛言。我
T2213_.58.0062b04: 於一鳥尚不能知其本末。何況諸法。我若知
T2213_.58.0062b05: 佛智慧如是者。爲佛智慧故寧入阿鼻地獄
T2213_.58.0062b06: 受無量劫苦不以爲難。如是等於諸法中不
T2213_.58.0062b07: 了故問云云又云。復次斷結有二種。一者斷
T2213_.58.0062b08: 三毒。心不著人天中五欲。二者雖不著人天
T2213_.58.0062b09: 中五欲。於菩薩功徳果報五欲未能捨離云云
T2213_.58.0062b10: 又同論四十二云。復次二乘有習氣有礙有
T2213_.58.0062b11: 障故。雖有無受三昧。不清淨。如摩訶迦葉。聞
T2213_.58.0062b12: 菩薩伎藥。於坐處不能自安。諸菩薩問曰。汝
T2213_.58.0062b13: 頭陀第一。何以故欲スル似舞。迦葉答曰。我
T2213_.58.0062b14: 於人天五欲中永離不動。此是大菩薩福徳
T2213_.58.0062b15: 業因縁變化力。我未能忍。如須彌山王。四
T2213_.58.0062b16: 面風起皆能堪忍。若隨毘嵐風至不能自安。
T2213_.58.0062b17: 聲聞辟支佛習氣。於菩薩爲煩惱 問曰。於
T2213_.58.0062b18: 三毒有幾種耶 答於三毒各有二種。如大
T2213_.58.0062b19: 論第三十四云。貪於有二種。一者邪貪欲。二
T2213_.58.0062b20: 者貪欲瞋恚有二種。一者邪瞋恚。二者瞋恚。
T2213_.58.0062b21: 愚癡有二種。一者邪見愚癡。二者愚癡。是
T2213_.58.0062b22: 三種邪毒衆生難可化度。餘三易度。無三毒
T2213_.58.0062b23: 名者無三邪毒之名
T2213_.58.0062b24: 問曰。貪等十煩惱者是一切煩惱根本。何故
T2213_.58.0062b25: 只擧三毒不出餘煩惱耶 答曰。慢等六是雖
T2213_.58.0062b26: 爲大煩惱。尚三毒爲根本。是故八萬四千煩
T2213_.58.0062b27: 惱皆從三毒出生。如大論五十九云。般若波
T2213_.58.0062b28: 羅蜜多能除八萬四千病。根本四病。貪
T2213_.58.0062b29: 等分トナリ。婬欲病分二萬一千。瞋恚病分二萬
T2213_.58.0062c01: 一千。愚癡病分二萬一千。等分病分二萬
T2213_.58.0062c02: 一千云云又華嚴第三十四云。内有五百煩
T2213_.58.0062c03: 惱。其外亦有五百煩惱。二萬一千欲行煩
T2213_.58.0062c04: 惱。二萬一千恚行煩惱。二萬一千癡行煩
T2213_.58.0062c05: 惱。二萬一千等行煩惱也。故知一切煩惱
T2213_.58.0062c06: 三毒爲根本。三毒若盡一切悉盡。故擧三
T2213_.58.0062c07: 毒攝餘也云云如盛香器等者。擧二譬比二
T2213_.58.0062c08: 乘智斷。就中如盛香器餘氣故在者。故即
T2213_.58.0062c09: 猶也。在猶有也。是喩聲聞一向不侵習
T2213_.58.0062c10: 氣也。又如草木等者。喩支佛一分雖侵
T2213_.58.0062c11: 習氣而悉不盡。故云如盛香乃至灰炭不
T2213_.58.0062c12: 盡也云云
T2213_.58.0062c13: 三從如來下。明如來都盡中。如劫燒火等
T2213_.58.0062c14: 者。火者燒草木。不能燒土地等。劫燒之
T2213_.58.0062c15: 火能燒山河大地等都無餘。如仁王經云。劫
T2213_.58.0062c16: 燒終乾坤洞燃。須彌巨海都
T2213_.58.0062c17: 故以常火喩二乘智不盡習氣之灰炭。
T2213_.58.0062c18: 以劫燒之火喩如來大智悉盡無明之土
T2213_.58.0062c19: 地。故云如來如劫燒乃至婆伽婆云云
T2213_.58.0062c20: 二從復次下。明引聲論證中。謂女人等者。彼
T2213_.58.0062c21: 論意女人名薄伽者。於薄伽有能息義。有所
T2213_.58.0062c22: 從生義。所言能息煩惱者。愛欲暫時息故。所
T2213_.58.0062c23: 言所從生者。依和合因縁生子息故。又所從
T2213_.58.0062c24: 生義者。西天謂薄伽梵爲下女。彼下女隨其
T2213_.58.0062c25: 主君之意。經營大小諸事。刹那不違主命。猶
T2213_.58.0062c26: 如薄伽梵草隨風。故云下女爲薄伽梵。奉仕
T2213_.58.0062c27: 修行者猶如薄伽梵等。即此意也云云
T2213_.58.0062c28: 三從金剛下。明釋金剛頂宗中。即是般若佛
T2213_.58.0062c29: 母者。所言般若者指五智圓滿之大智。非常
T2213_.58.0063a01: 途淺略之般若等。從此五智生兩部曼荼羅
T2213_.58.0063a02: 塵數諸尊聖衆。故云佛母。所生之諸尊皆住
T2213_.58.0063a03: 六大無礙之智見。故云無礙智見人。然而此
T2213_.58.0063a04: 無礙智見人必經四轉至中臺。所謂其有志
T2213_.58.0063a05: 求因縁者發心與修行也。志之一字發心義
T2213_.58.0063a06: 也。求之一字修行義也。因縁之兩字通上
T2213_.58.0063a07: 之二義也。得與相應者。理與智相應。所謂
T2213_.58.0063a08: 菩提也。煩惱戲論皆悉永息者。所謂涅槃
T2213_.58.0063a09: 云云 上句顯五智圓滿。下句表四徳成就
T2213_.58.0063a10: 也。今文云學者當觸類思之。誠是有由哉。是
T2213_.58.0063a11: 即不改世間之淺名顯示兩部之深號。彼
T2213_.58.0063a12: 聲論雖云能息煩惱。未論辨無明煩惱之
T2213_.58.0063a13: 永滅。愛欲暫時雖息。還彌熾燃也。故云非
T2213_.58.0063a14: 如世間欲熱雖小止息而實更増也。以密教
T2213_.58.0063a15: 不可直宣者密謂祕密。教謂教勅。是即如來
T2213_.58.0063a16: 以三密法教普被一切衆生故。今此密教十信
T2213_.58.0063a17: 三賢猶非其境界。何況於凡夫二乘耶。然有憍
T2213_.58.0063a18: 慢放逸之顯乘學者。不能從師受三昧耶求學
T2213_.58.0063a19: 密藏。直開文心。爲師任顯情案義理
T2213_.58.0063a20: 致功力更敢無所成。無所成故還生謗。
T2213_.58.0063a21: 生謗故得斷佛種罪。得斷佛種罪故墮在
T2213_.58.0063a22: 阿鼻城受無量之劇苦。是故大日世尊。爲
T2213_.58.0063a23: 治如此慢法之者於密教中直不宣説。多
T2213_.58.0063a24: 有隱語。是故金剛頂宗翻薄伽爲女人。即
T2213_.58.0063a25: 此謂也。故云以密教不可直宣故多有如是隱
T2213_.58.0063a26: 語也。如此祕密隱語。深智學者不可不思察。
T2213_.58.0063a27: 不可不覺知。故云學者當觸類思之也云云
T2213_.58.0063a28: 五從又薄下。明持衆徳義中。自分爲二。初正
T2213_.58.0063a29: 明釋持衆徳義。二明引大論有名義
T2213_.58.0063b01: 初中又分爲三。初明法説。二明譬説。三明合
T2213_.58.0063b02:
T2213_.58.0063b03: 初中。即帶有聲者。bha婆字是有不可得字。
T2213_.58.0063b04: 此有猶持也
T2213_.58.0063b05: 二從如人下。明譬説中。如人多有資財等者。
T2213_.58.0063b06: 是則六種釋中隨一。所謂有財釋也
T2213_.58.0063b07: 三從以如下。明合譬中。以如來等者。如來
T2213_.58.0063b08: 云薄伽者具衆徳故也。故上之有
T2213_.58.0063b09: 持衆徳也
T2213_.58.0063b10: 二從釋論下。明引大論有名聲義中。亦云婆
T2213_.58.0063b11: 伽等文。自可見。不能細釋
T2213_.58.0063b12: 六從經中多譯下。明歎徳總稱中。自分爲三。
T2213_.58.0063b13: 初正擧總稱。二釋所由。三明例證
T2213_.58.0063b14: 初中。經中多譯者指顯密諸經。一切世間中
T2213_.58.0063b15: 最尊最上故云世尊。故大論云。知一切衆生
T2213_.58.0063b16: 中徳無過上故云尊云云然世尊者一切如
T2213_.58.0063b17: 來之通號。故云總稱也云云
T2213_.58.0063b18: 二從西方下。釋所由中。西方者指天竺。亦
T2213_.58.0063b19: 云月氏。又云印度也。語法者。彼風俗之語
T2213_.58.0063b20: 法。向尊高之人直不指其名。先歎其徳。
T2213_.58.0063b21: 後呼其實名也。故云言及尊者乃至其功
T2213_.58.0063b22: 徳也。斥猶指也。歎者讃スルニ之猶不足故重
T2213_.58.0063b23: 稱揚云歎
T2213_.58.0063b24: 三從如云下。明例證中。又分爲二。初明所由。
T2213_.58.0063b25: 二明能例
T2213_.58.0063b26: 初中。大智舍利弗等者。五百羅漢各隨所能
T2213_.58.0063b27: 之勝徳稱第一。如大論五十三云。問曰。五百
T2213_.58.0063b28: 阿羅漢佛各説其第一。如舍利弗智惠第一。
T2213_.58.0063b29: 目連神足第一。摩訶迦葉行頭陀第一。須菩
T2213_.58.0063b30: 提得無諍三昧第一。摩訶迦旃延分別修多
T2213_.58.0063c01: 羅第一。富樓那説法人中第一。今舍利弗何
T2213_.58.0063c02: 以故讃須菩提。於説法人中應ヘキヤ最第一。
T2213_.58.0063c03: 答曰。佛以佛眼。觀一切衆生利根鈍根。籌
T2213_.58.0063c04: 量一切法總相別相。隨其所得法。各記第一
T2213_.58.0063c05: 無錯。富樓那於四衆中。用十二部種種法門
T2213_.58.0063c06: 種種因縁譬喩説。能利益衆生第一。須菩提
T2213_.58.0063c07: 常行無諍三昧。與菩薩同事。巧便樂説一種
T2213_.58.0063c08: 空相門。勝富樓那。譬如工師多有所能。所能
T2213_.58.0063c09: 多故普不精悉。如有人偏能一事則必盡其
T2213_.58.0063c10: 美。富樓那雖多能。不如須菩提常樂行空故。
T2213_.58.0063c11: 能巧説空。是人舍利弗聞須菩提巧説空義。
T2213_.58.0063c12: 便讃言。但於説法人中應作第一云云如此
T2213_.58.0063c13: 於一一尊者有因縁。恐繁不抄云云
T2213_.58.0063c14: 二從故此經下。明能例中。此經者指此大日
T2213_.58.0063c15: 經王也。例云薄伽梵等者。薄伽梵者能破煩
T2213_.58.0063c16: 惱義。持衆徳義。有名聲義。如此含無量衆
T2213_.58.0063c17: 徳。是即先歎大日如來無量功徳故。以薄
T2213_.58.0063c18: 伽梵置毘盧遮那之上。所謂先徳後名。是
T2213_.58.0063c19: 西方語法也。若准此方風俗先名後徳。故
T2213_.58.0063c20: 應云毘盧遮那薄伽梵。故云今順此方文勢
T2213_.58.0063c21: 或以世尊居下也云云
T2213_.58.0063c22: 七從經云下。正明教主體。傍説所住處中。自
T2213_.58.0063c23: 分爲二。初明總牒經。二明隨釋
T2213_.58.0063c24: 初中。經云薄伽梵住如來加持者。能住所住
T2213_.58.0063c25: 。所謂薄伽梵能住教主也。住如來加
T2213_.58.0063c26: 持者所住宮殿也。問曰。若然者能住所住各
T2213_.58.0063c27: 可表。何故一スヤ耶 答曰。爲顯
T2213_.58.0063c28: 能住所住一法而自本無二無別也 問曰。
T2213_.58.0063c29: 能住教主者是正報之身。所住宮殿者是依
T2213_.58.0064a01: 報之臺。既身土異而依正別。何故云無別耶
T2213_.58.0064a02:  答曰。自元今宗意無身土差別。何論依
T2213_.58.0064a03: 正不同。所以然者。能住之身法界同體也。所
T2213_.58.0064a04: 住之宮法界同體ナリ。故只是唯一六大法界一
T2213_.58.0064a05: 體速力三昧之境界也。例如彼性宗所言自
T2213_.58.0064a06: 受用之身土相也云云
T2213_.58.0064a07: 二從薄伽梵即下。明隨釋中。又分爲三。初明
T2213_.58.0064a08: 本地爲教主。二明智身爲住所。三明釋歎加
T2213_.58.0064a09: 持住所
T2213_.58.0064a10: 初中。薄伽梵即毘盧遮那本地法身者。薄伽
T2213_.58.0064a11: 梵者明別標經文。即毘盧遮那本地法身
T2213_.58.0064a12: 者。是即非謂ニハ毘盧遮那之本地法身。應
T2213_.58.0064a13: 云即毘盧遮那也即本地法身也。言薄伽
T2213_.58.0064a14: 梵者即本地法身之毘盧遮那ナリト云事也。故
T2213_.58.0064a15: シテ讀毘盧遮那之能假名而直應讀即
T2213_.58.0064a16: 毘盧遮那本地法身ナリト也。是即師資口傳耳
T2213_.58.0064a17: 二從次云如來下。明智身爲住所中。次云
T2213_.58.0064a18: 如來者。指經之住如來加持如來。是即
T2213_.58.0064a19: 受用法身也。正以此受用智身爲本地法
T2213_.58.0064a20: 毘盧遮那之加持住所故。云是佛加持身
T2213_.58.0064a21: 乃至爲佛加持住處也。所言是佛等者。是
T2213_.58.0064a22: 之一字受用身。佛之一字本地身。
T2213_.58.0064a23: 加持身之三字又指受用身。言
T2213_.58.0064a24: 以上本地法身毘盧遮那コトヲ今經
T2213_.58.0064a25: 之教主也。故云次云也。如來者。是彼本地
T2213_.58.0064a26: 法身如來加持所也。次其所住處者。其
T2213_.58.0064a27: 一字指本地身也。所住所之三字又指受
T2213_.58.0064a28: 用身也。次名佛受用身者。佛之一字又指
T2213_.58.0064a29: 本地身。受用身之三字ハ又指受用身也。次
T2213_.58.0064b01: 即以此身者。還又指受用身也。次爲佛加
T2213_.58.0064b02: 持住處者。佛之一字指能住之本地身。加
T2213_.58.0064b03: 持住所之四字又指受用智身也。次如來
T2213_.58.0064b04: 心王如諸佛住而住其中者。上
T2213_.58.0064b05: 住所住之體已。然未知此所住心王
T2213_.58.0064b06: 如來云何トスコトヲ。故爲顯彼心王如來
T2213_.58.0064b07: 自性所成眷屬倶コトヲ。取例證於諸佛。所
T2213_.58.0064b08: 言心王如來者指本地身。如諸佛住者。如
T2213_.58.0064b09: 諸彌陀阿閦等諸尊於各各土與自眷屬
T2213_.58.0064b10: 住。本地法身如來。於受用智身之光明心
T2213_.58.0064b11: 殿之中。與自性所成内大眷屬倶而住スル也。
T2213_.58.0064b12: 故云而住其中也
T2213_.58.0064b13: 問曰。諸佛已離我執無有住處。何故今論
T2213_.58.0064b14: 住處耶 答曰。雖無住處。於無住之中而論
T2213_.58.0064b15: 住處。如大論五十四引大品云。須菩提知舍
T2213_.58.0064b16: 利弗心所念。語舍利弗言。於汝意云何。諸
T2213_.58.0064b17: 佛何所住。舍利弗語須菩提。諸佛無有住處。
T2213_.58.0064b18: 諸佛不色中住。乃至不一切種智中住。菩薩
T2213_.58.0064b19: 應如是住。如諸佛住諸法中。非住非不住。菩
T2213_.58.0064b20: 薩應如是學。我當住不住法故云云 問曰。若
T2213_.58.0064b21: 然者能例所例共非凡夫所知之境界。何故
T2213_.58.0064b22: 以凡夫所知之淺喩。不顯心王所住之體耶
T2213_.58.0064b23:  答。彌陀等應化諸佛。各於同居淨土。各各
T2213_.58.0064b24: 與其眷屬倶スル事。顯經中處處散説。故
T2213_.58.0064b25: 有智之凡夫雖未生其土。見彼處。仰信ジテ
T2213_.58.0064b26: 疑故。以此淺應化諸佛之住。顯彼深
T2213_.58.0064b27: 如來之住也。復次今此諸佛住處三賢十
T2213_.58.0064b28: 聖等所知之境界也。心王如來之住所全非
T2213_.58.0064b29: 三賢十聖所量之境界故。以所知之諸佛境
T2213_.58.0064c01: 界顯未知之心王境界也。次既從遍一切
T2213_.58.0064c02: 處乃至無二無別等者。上來既明於受用
T2213_.58.0064c03: 知身之宮心王心數倶住已。然未知此心
T2213_.58.0064c04: 數諸尊從何出生コトシ故。此諸尊皆悉自性所成
T2213_.58.0064c05: 眷屬ナル。而非始得修生之眷屬故。與無
T2213_.58.0064c06: 相法身無二無別ニシテ。然而心王如來入受用
T2213_.58.0064c07: 智身之宮成自然覺之時。心數諸尊同入
T2213_.58.0064c08: 此宮殿亦成自然覺故云從遍一切處加持
T2213_.58.0064c09: 力生ト。是即不生ニシテ而生スル故云即與無相法身
T2213_.58.0064c10: 無二無別也。而以自在神力等者。言如此
T2213_.58.0064c11: 心王心數無相常住ニシテ而雖無二無別。以於
T2213_.58.0064c12: 法自在之徳故。不動無相之境界。而爲一
T2213_.58.0064c13: 切衆生垂三密化用。現種種隨類之形。説
T2213_.58.0064c14: 種種所宜聞之法。施重重無盡利益三世常
T2213_.58.0064c15: ニシテ而無時暫息。故華嚴經第二十四云。能
T2213_.58.0064c16: 以一身結跏趺坐。充滿十方一切世界。而不
T2213_.58.0064c17: 迴進經云常於三世。不壞化身利益有情。
T2213_.58.0064c18: 無時暫息
T2213_.58.0064c19: 又云。常住三世無有暫息平等智身云云故云
T2213_.58.0064c20: 令一切衆生乃至名加持處也。上卷委悉
T2213_.58.0064c21: 明三密化用畢
T2213_.58.0064c22: 三從次又下。明釋歎加持住處中。自分爲二。
T2213_.58.0064c23: 初明結歸。二明隨釋 初結歸。自可見
T2213_.58.0064c24: 二從大謂下。明隨釋中。又分爲三。初釋廣大
T2213_.58.0064c25: 義。二明金剛義。三釋法界義
T2213_.58.0064c26: 初中。大謂無邊際者。竪徹三世無處不有。故
T2213_.58.0064c27: 云大。故大論第五十二云。如佛説。四大無處
T2213_.58.0064c28: 不有。故名大云云復次無與等義。無過上義
T2213_.58.0064c29: 也。故地論第三云。大者有二種。一者上。無與
T2213_.58.0065a01: 等故。二者無上。無能過故云云無邊際故者。
T2213_.58.0065a02: 轉釋大之義。言過去際不可得。現在際不可
T2213_.58.0065a03: 得。未來際不可得。三世邊際不可得故。此法
T2213_.58.0065a04: 界宮亦爾。徹三世際而離三世際。故云超越
T2213_.58.0065a05: 三時。廣謂不可數量故者。横盡十方無所不
T2213_.58.0065a06: 至。故云廣也。不可數量者。是又轉釋廣義。此
T2213_.58.0065a07: 十方法界分量邊域。非若算師若算師弟子
T2213_.58.0065a08: 之算數校量之分。故云不可數量也
T2213_.58.0065a09: 二從金剛下。明釋金剛義中。又分爲三。初直
T2213_.58.0065a10: 明合譬。二約五字門明義。三約三部門明義」
T2213_.58.0065a11: 初中所言金剛者。世間最無上利寶堅固不
T2213_.58.0065a12: ニシテ。而具衆多之徳。以喩實相智也。地論第
T2213_.58.0065a13: 一説金剛藏名云。何故唯金剛藏説。一切煩
T2213_.58.0065a14: 惱難壞。此法能破。善根堅實猶如金剛。故不
T2213_.58.0065a15: 異名ヲモテ説。何故名金剛藏。藏即名堅其猶樹
T2213_.58.0065a16: 藏。又如懷孕在藏。是故堅如金剛藏。是諸
T2213_.58.0065a17: 善根。一切餘善根中其力最上如金剛。亦能
T2213_.58.0065a18: 生成人天道行。諸餘善所不能壞。故名金剛
T2213_.58.0065a19: 藏文。故知金剛體堅固ニシテ。雖一切物
T2213_.58.0065a20: 所壞而能破一切。亦能生成一切物。又大
T2213_.58.0065a21: 論一百云。如金剛等者。如天王所執金剛。無
T2213_.58.0065a22: 憎無愛。隨所用處無不摧碎。諸佛一切智
T2213_.58.0065a23: 心。此心中三昧。能斷一切結使煩惱顛倒及
T2213_.58.0065a24: 習皆滅。故名爲如金剛云云於金剛具足如
T2213_.58.0065a25: 是之徳故實相自然智堅固常住ニシテ而能
T2213_.58.0065a26: 摧破一切煩惱罪障。故云金剛喩實相智。實
T2213_.58.0065a27: 相并智義。如上釋云云
T2213_.58.0065a28: 問曰。若然者涅槃經第九云。譬如金剛無能
T2213_.58.0065a29: 壞者。能破壞一切之物。唯除龜甲及白羊角。
T2213_.58.0065b01: 是大涅槃微妙經典亦復如是。悉能安置無
T2213_.58.0065b02: 量衆生於菩提道。唯不能令一闡提輩立菩
T2213_.58.0065b03: 提因云云故知金剛非一切堅固。若然者實
T2213_.58.0065b04: 相自然智體對縁之時可有斷害之義歟。
T2213_.58.0065b05: 如何 答曰。金剛是世間淺近之戰具。因縁
T2213_.58.0065b06: 所生之事法ナリ。於世間雖最上。未離生滅
T2213_.58.0065b07: 去來故。値彼龜羊之像所コト摧破勿論ナリ。雖
T2213_.58.0065b08: 然於所喩之實相自然智體者。自本離因
T2213_.58.0065b09: 縁所生之分非生滅去來之法。豈例同能喩
T2213_.58.0065b10: 世間金剛耶。喩者。依涅槃經有八種喩。
T2213_.58.0065b11: 如彼經第二十七云。佛言善男子喩有八種。
T2213_.58.0065b12: 一順喩。二逆喩。三現喩。四非喩。五先喩。六
T2213_.58.0065b13: 後喩。七前後喩。八遍喩云云若然者今以金剛
T2213_.58.0065b14: 喩實相智者。此八喩中何耶 答。何雖有其
T2213_.58.0065b15: 分。若從勝強將當第三現喩第八遍喩也
T2213_.58.0065b16:  問曰。何故爾耶 答曰。彼經説相與今意
T2213_.58.0065b17: 同故 問曰。經云何説。今意亦爾也 答曰。
T2213_.58.0065b18: 彼經説遍喩云。云何遍喩。如經中説。三十
T2213_.58.0065b19: 三天有婆利質多羅樹。其根入地深五由延。
T2213_.58.0065b20: 高百由延。枝葉四布五十由延。葉熟則黄也。
T2213_.58.0065b21: 諸天見已心生歡喜。是葉不久。必當墮落。其
T2213_.58.0065b22: 葉即落復生歡喜。見枝不久必當變色。枝既
T2213_.58.0065b23: 變色復生歡喜。是色不久當生皰。見已復喜
T2213_.58.0065b24: 是不久必當生。見已復喜。是嘴不久當開
T2213_.58.0065b25: 敷時香氣周遍五十由延。光明遠照八十由
T2213_.58.0065b26: 延。爾時諸天夏三月時在下受樂。善男子我
T2213_.58.0065b27: 諸弟子亦復如是。葉色黄者喩我弟子念欲
T2213_.58.0065b28: 出家。其葉落者喩我弟子剃除鬢髮。其色變
T2213_.58.0065b29: 者喩我弟子白四羯磨受具足戒。初生皰者
T2213_.58.0065c01: 喩我弟子發阿耨菩提心。嘴喩於十住菩薩
T2213_.58.0065c02: 得見佛性。開敷者喩於菩薩得阿耨多羅三
T2213_.58.0065c03: 藐三菩提。香者喩於十方無量衆生受持禁
T2213_.58.0065c04: 戒。光者喩於如來名號無閡周遍十方。夏三
T2213_.58.0065c05: 月者喩三三昧。三十三天受快樂者喩於諸
T2213_.58.0065c06: 佛於大涅槃得常樂我淨。是名遍喩云云
T2213_.58.0065c07: 此中初從色黄喩至于三十三天喩即雖
T2213_.58.0065c08: 有十喩。佛意所指不出發心修行菩提涅
T2213_.58.0065c09: 槃四轉也。所以者何。第一念欲出家。第二剃
T2213_.58.0065c10: 除鬢髮。第三具足衆戒。已上此三句未發菩
T2213_.58.0065c11: 提心爲第四發菩提心即加行位也。
T2213_.58.0065c12: 仍合シテ第四發心爲發菩提之一句。第五喩
T2213_.58.0065c13: 十住菩薩得見佛性。是即爲第二修行句。第
T2213_.58.0065c14: 六喩菩薩得無上菩提。是即爲第三菩提句。
T2213_.58.0065c15: 第七衆生持戒。第八名稱周遍。第九三三昧。
T2213_.58.0065c16: 已上此三句是證菩提之上勝用也。故猶攝
T2213_.58.0065c17: 第三菩提句也。第十得常樂我淨者。是第四
T2213_.58.0065c18: 涅槃句也。故知此經意以婆利質多羅樹枝
T2213_.58.0065c19: 葉香光始終。喩菩薩發心修行菩提涅槃始
T2213_.58.0065c20: 終。是名爲遍喩也。今亦如是。以此金剛始
T2213_.58.0065c21: 終。喩實相自然如實大菩提心始終。所言始
T2213_.58.0065c22: 終者是即四轉也云云
T2213_.58.0065c23: 問曰。以何得知。以金剛始終喩四轉始終。如
T2213_.58.0065c24: 何 答曰。如華嚴三十七云。譬如丈夫食少
T2213_.58.0065c25: 金剛。終竟不消。要從身過至金剛輪際然後
T2213_.58.0065c26: 乃住。所以者何。以彼金剛不可消故。如是
T2213_.58.0065c27: 佛子於如來所少殖善根。能壞一切有爲煩
T2213_.58.0065c28: 惱。乃至究竟如來涅槃智慧然後乃住。所以
T2213_.58.0065c29: 者何。於如來所殖諸善根不可盡故云云此經
T2213_.58.0066a01: 意。正以眼金剛始終。喩發心修行菩提涅槃。
T2213_.58.0066a02: 所謂丈夫食少金剛者。喩菩薩初發菩提心。
T2213_.58.0066a03: 故云佛子於如來所少殖善根。此大菩提心
T2213_.58.0066a04: 體一永不失故終竟不消ナリ。次要從身過
T2213_.58.0066a05: 者 依六度萬行之修行離分段之身質過
T2213_.58.0066a06: 變易之土中故。云能壞一切有爲煩惱。是即
T2213_.58.0066a07: 第二修行句也。次至金剛輪際者喩第三證
T2213_.58.0066a08: 菩提句也。然後乃住者喩第四證涅槃句也。
T2213_.58.0066a09: 故云究竟如來涅槃智慧然後乃住云云涅槃
T2213_.58.0066a10: 智慧雖前後。是即第三第四句也云云故知以
T2213_.58.0066a11: 金剛始終喩四轉始終云云
T2213_.58.0066a12: 問曰。若然者今疏文約五字門明義。以何得
T2213_.58.0066a13: 知以金剛喩四轉始終。如何 答曰。五字門
T2213_.58.0066a14: 是實智所證之五大ナリ。實智是能證之識大也。
T2213_.58.0066a15: 故今擧六大爲所喩之法體。文顯易見。故別
T2213_.58.0066a16: 不釋之。四轉者是六大法界之三世常恒
T2213_.58.0066a17: 化也。文隱義顯。故作如此釋有何不可耶。五
T2213_.58.0066a18: 字門與四轉同一事。上卷悉釋之云云
T2213_.58.0066a19: 二從過一切下。約五字門明義中。過一切等
T2213_.58.0066a20: 者。金剛具衆徳言語道斷。故云過一切言語
T2213_.58.0066a21: 心行也。此金剛雖從衆生業因縁生而無從
T2213_.58.0066a22: 來 故云適無所依。不示諸法無初中後故
T2213_.58.0066a23: 云不盡不壞也。此金剛不染一切塵垢故云
T2213_.58.0066a24: 離諸過罪。此金剛無改變不住地中。而至金
T2213_.58.0066a25: 剛輪際乃住。其色又離壞滅之相。故云不可
T2213_.58.0066a26: 變易不可破毀也。過一切語言心行ヲハva
T2213_.58.0066a27: 門。適無所依不示諸法無初中後者喩ha
T2213_.58.0066a28: 門。不盡不壞者喩a字門。離諸過罪者喩ra
T2213_.58.0066a29: 字門。不可變易不可破毀者喩kha@m字門也。故
T2213_.58.0066b01: 知今喩與涅槃經遍喩。義同一也。故上
T2213_.58.0066b02: ルト第八遍喩。是即玄顯示宗體。竊開通スルナリ
T2213_.58.0066b03: 密印更問
T2213_.58.0066b04: 三從如世間下。約三部門明義中。如世間者
T2213_.58.0066b05: 指器情兩世間。於此兩世間中最無上寶故
T2213_.58.0066b06: 云有三事最勝。此金剛堅固不壞喩佛部常
T2213_.58.0066b07: 住不壞之體。故云不可壞故。此金剛清淨微
T2213_.58.0066b08: 妙寶中之上喩蓮華部自性清淨之徳。故云
T2213_.58.0066b09: 寶中之上。此金剛能摧破一切之物。喩金剛
T2213_.58.0066b10: 部智斷二徳。故云戰具中勝故也 問曰。若
T2213_.58.0066b11: 然者今此三部喩云何與涅槃經現喩意同一
T2213_.58.0066b12: 耶 答曰。彼經説現喩云。云何現喩。如經中
T2213_.58.0066b13: 説。衆生心性猶若獼猴。獼猴之性捨一取一。
T2213_.58.0066b14: 衆生心亦復如是。取著色聲香味觸法無暫
T2213_.58.0066b15: 住時。是名現喩云云是即以現前之相而喩現
T2213_.58.0066b16: 相故云現喩。今亦復如是。金剛不壞之相。寶
T2213_.58.0066b17: 中之上之相。戰具中勝之相。皆是現前之相
T2213_.58.0066b18: 也。以此現前之相喩三部聖衆之現相。故云
T2213_.58.0066b19: 現喩也
T2213_.58.0066b20: 問曰。約五字三部門而作喩。有何意耶 答
T2213_.58.0066b21: 曰。上句六大是體也。三部是用也。故是即爲
T2213_.58.0066b22: 顯下所言曼荼羅體相也云云 問曰。若然者
T2213_.58.0066b23: 何故不喩四曼耶 答。四曼是三部聖衆之
T2213_.58.0066b24: 相故。擧三部自然顯故別不喩也
T2213_.58.0066b25: 問。此與釋論三種金剛三昧中喩意大同云云
T2213_.58.0066b26: 然者彼論如何説耶 答。披攬彼論之處兩
T2213_.58.0066b27: 得其文。所謂論第一百云。如金剛等者。
T2213_.58.0066b28: 如天王所執金剛無憎無愛。隨所用處無不
T2213_.58.0066b29: 摧碎。諸佛一切智前心此心中三昧能斷一
T2213_.58.0066c01: 切結使煩惱顛倒及習皆滅。故名爲金剛云云
T2213_.58.0066c02: 此文義玄ヘリ。雖然三種金剛三昧未知其
T2213_.58.0066c03: 名字。但一切智前心云云既云前心。故知
T2213_.58.0066c04: 後三心可有之。然指此一切智初中後三
T2213_.58.0066c05: 心云三種金剛三昧歟云云但此義雖然不
T2213_.58.0066c06: 叶文。同論四十七釋スル百八三昧文
T2213_.58.0066c07: 云。金剛三昧者能破一切諸法入無餘涅槃
T2213_.58.0066c08: 百八三昧中
當第十地
又云。金剛輪者。此三昧能破一切
T2213_.58.0066c09: 諸法無遮無礙。譬如金剛輪轉時無所不破
T2213_.58.0066c10: 百八中當第
二十三也
又云。如金剛三昧者。能破一切煩
T2213_.58.0066c11: 惱結使無有遺餘。譬如釋提桓因手執金剛
T2213_.58.0066c12: 破阿修羅云云百八中當第
四十八也
此文三種義相叶ヘリ
T2213_.58.0066c13: 然者以此義爲好云云以如是等義故云如世
T2213_.58.0066c14: 間乃至意大同也云云 又云。問曰。三種三
T2213_.58.0066c15: 昧。何以皆言金剛 答曰。初ヲハ言金剛。中ヲハ
T2213_.58.0066c16: 金剛輪。後言如金剛。名字ヲモテ分別シテ佛説其義
T2213_.58.0066c17: 亦異。論者釋其因縁亦異。不應致疑云云
T2213_.58.0066c18: 妙印鈔卷第五
T2213_.58.0066c19:   元徳三年辛未二月十五日 一交了
T2213_.58.0066c20:
T2213_.58.0066c21:
T2213_.58.0066c22:
T2213_.58.0066c23: 妙印鈔卷第六 a
T2213_.58.0066c24:  沙門阿寂記 
T2213_.58.0066c25:   釋入眞言門住心品第一之餘
T2213_.58.0066c26: 三從法界下。明加持住處中。法界者廣大金
T2213_.58.0066c27: 剛智體者。所言法界者指六大法界。是即此
T2213_.58.0066c28: 智體故云廣大金剛智體也。此智體等者。轉
T2213_.58.0066c29: 釋上義。所謂如來實相智身者指自受用智
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