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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0098a01: 是處。一闡提輩亦復如是。雖聞如是大般涅
T2213_.58.0098a02: 槃微妙經典。終不能發菩提心芽。若能發
T2213_.58.0098a03: 者無有是處。何以故。是人斷滅一切善根如
T2213_.58.0098a04: 彼焦種不能復生菩提芽云云彼經以一闡提
T2213_.58.0098a05: 爲無機之人。今此經以顯網封執爲無機之
T2213_.58.0098a06: 人也。如此顯教封執之輩。雖遇無盡莊嚴之
T2213_.58.0098a07: 際會。不能蒙甚深祕密之妙益。故云若無機
T2213_.58.0098a08: 之乃至發起深益也
T2213_.58.0098a09: 二從毘盧下。明如來許説中。自五。一明如
T2213_.58.0098a10: 來讃嘆。二明總標三句。三明開示寶所。四
T2213_.58.0098a11: 明菩提不可得。五明問答決疑矣
T2213_.58.0098a12: 初中又二。一明總牒。二明隨釋。初總牒自可
T2213_.58.0098a13: 見
T2213_.58.0098a14: 二從以執下。明隨釋中。自四。一明讃測深
T2213_.58.0098a15: 意。二明讃不失機會。三明讃難問能問。四
T2213_.58.0098a16: 明如來誡聽　初中。預測如來者。上來所言
T2213_.58.0098a17: 五字門并三句法體。是今經之深旨如來之
T2213_.58.0098a18: 祕藏也。然金剛手能測彼深奧令發起。故云
T2213_.58.0098a19: 側如來加持深意也
T2213_.58.0098a20: 二從又能下。明讃不失機會中。發起時衆
T2213_.58.0098a21: 者。今大悲胎藏曼荼羅法界應度大衆也。作
T2213_.58.0098a22: 生解因縁者。令彼法界應度之衆生而生大
T2213_.58.0098a23: 菩提心之解了故云爾也。仰測聖心者。仰能
T2213_.58.0098a24: 測三如來説法時至而不レ失二應度機根嘉會時
T2213_.58.0098a25: 分一。故云仰測聖心不失機會也
T2213_.58.0098a26: 三從我觀下。明難問能問中。又二。一明讃
T2213_.58.0098a27: 嘆意。二明功徳倍増　初中。我者大日之自
T2213_.58.0098a28: 稱也。乃至淺行諸菩薩者。指初心始行諸菩
T2213_.58.0098a29: 薩也。以此三句者。十方三世一切諸佛説
T2213_.58.0098b01: 教甚深教義。皆悉莫非爲此菩提爲因大悲
T2213_.58.0098b02: 爲根方便爲究竟。故云以此乃至甚深之事
T2213_.58.0098b03: 也
T2213_.58.0098b04: 二從以如下。明功徳倍増中。倍増者復明下於二
T2213_.58.0098b05: 上首仁者中一。金剛手雖レ無二比類一。對二如來世
T2213_.58.0098b06: 尊一故猶論明昧不同上。故云無量功徳乃至終
T2213_.58.0098b07: 無漏失也
T2213_.58.0098b08: 問曰。何故如來如此慇懃讃嘆金剛手。有何
T2213_.58.0098b09: 等深意耶　答曰。如大論五十五云。問曰。佛
T2213_.58.0098b10: 何故讃須菩提。答曰。示師不二自高一。弟子承
T2213_.58.0098b11: 順師法故。有人師所説弟子不受。弟子所説
T2213_.58.0098b12: 師不レ聽。如凡夫人處衆説法時。破一切語
T2213_.58.0098b13: 不受。以佛無吾我心故讃須菩提言如是如
T2213_.58.0098b14: 是云云今亦如此。故讃金剛手也
T2213_.58.0098b15: 四從次即下。明如來誡聽中。又二。一明誡
T2213_.58.0098b16: 聽意。二明引論釋　初中。極善作意者。擧
T2213_.58.0098b17: 意密而攝身口也。亦爲未來弟子等者。言非
T2213_.58.0098b18: 啻誡勸金剛手。亦兼爲欲使未來眞言行者
T2213_.58.0098b19: 直心聽法故云爾也
T2213_.58.0098b20: 二從故釋下。明引釋論中。若人心善直信等
T2213_.58.0098b21: 者。若爲聽法不惜身命不求名利。是即心善
T2213_.58.0098b22: 直信之相。故法華經云。若人精進常修慈
T2213_.58.0098b23: 心。不惜身命乃可爲説。捨惡知識親近善
T2213_.58.0098b24: 友。如是之人乃可爲説。告舍利弗。我説是
T2213_.58.0098b25: 相。如是等人則能信解云云又大論九十六
T2213_.58.0098b26: 云。佛言。薩陀波崙菩薩求般若時。不惜身命
T2213_.58.0098b27: 不求名利。於空閑林中聞空中聲言。汝善男
T2213_.58.0098b28: 子從是東行。莫念疲極莫念睡眠。莫念服食
T2213_.58.0098b29: 莫念晝夜。莫念寒熱莫念内外。善男子行時
T2213_.58.0098c01: 莫觀右右。莫懷身相莫懷色相。莫懷受想行
T2213_.58.0098c02: 識相。何以故若懷是諸相。於佛法有礙。若於
T2213_.58.0098c03: 佛法有礙。便往來五道生死中。亦不能得般
T2213_.58.0098c04: 若波羅蜜云云以是等義故云二若人心善乃至
T2213_.58.0098c05: 則不能解一也。聽者端身者。端直身威儀不
T2213_.58.0098c06: 顧身勞。猶如渇水而欲飮之。故云爾也。一
T2213_.58.0098c07: 心入於語義中者。專心不異縁。於所説中之
T2213_.58.0098c08: 義理敢不誤失也。以下二句可見。此偈中
T2213_.58.0098c09: 有專三業之義。所謂端身者專身業。如渇飮
T2213_.58.0098c10: 者專口業。一心者專心業也。故大論一百
T2213_.58.0098c11: 云。以善其身口意業供給師云云及無盡意經
T2213_.58.0098c12: 等者。未檢得之。要攬人披經可見之
T2213_.58.0098c13: 妙印鈔卷第九
T2213_.58.0098c14:   御本云元徳二年庚
午		潤六月十一日加點了
T2213_.58.0098c15: 　沙門阿寂　
T2213_.58.0098c16:   建武四年丁
丑		卯月十日
T2213_.58.0098c17: 　金剛佛子明金之　
T2213_.58.0098c18:
T2213_.58.0098c19:
T2213_.58.0098c20:
T2213_.58.0098c21: 妙印鈔卷第十
T2213_.58.0098c22: 　沙門阿寂紀　
T2213_.58.0098c23:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0098c24: 二從經云下。明總標説三句中。又二。一明
T2213_.58.0098c25: 牒經。二明隨釋　初牒經。自可見
T2213_.58.0098c26: 二從猶如下。明隨釋中。自四。一釋菩提爲
T2213_.58.0098c27: 因。二釋大悲爲根。三釋方便爲究竟。四明
T2213_.58.0098c28: 約地上轉釋三句
T2213_.58.0098c29: 初中又云。一明總三句次第生起。二明中智
T2213_.58.0099a01: 觀。三明心實相。四明相望成因果。五明譬
T2213_.58.0099a02: 説。六明引論證信心
T2213_.58.0099a03: 初中。世間種子者菩提爲因句也。籍四大衆
T2213_.58.0099a04: 縁者大悲爲根句也。如是次第等者方便爲
T2213_.58.0099a05: 究竟句也。是即爲釋菩提爲因句。先總釋三
T2213_.58.0099a06: 句次第生起而成因果也
T2213_.58.0099a07: 二從然以下。明中智觀中。然以中智者。非
T2213_.58.0099a08: 彼顯教所談之中智。是非中之中也。所謂a
T2213_.58.0099a09: 字不生不滅之徳名爲中智。言以a字不生
T2213_.58.0099a10: 義故離常見。以a字不滅之義故離斷見。如
T2213_.58.0099a11: 此以無自性故因不守自性故還成果。果亦
T2213_.58.0099a12: 不守自性故還成因也。故云二觀之畢竟乃至
T2213_.58.0099a13: 因果義成一也。若法不然等者。若不能如斯
T2213_.58.0099a14: 觀達。即墮斷常二見之中故不成因果也。所
T2213_.58.0099a15: 謂墮斷無之見故更不見因果。墮常見之中
T2213_.58.0099a16: 故亦不成因果之義。所以然者。計因定因果
T2213_.58.0099a17: 定果故不知從縁生之因果。故云二若法不然
T2213_.58.0099a18: 乃至因果義不成一也
T2213_.58.0099a19: 三從今行下。明觀心實相中。今行者等者。指
T2213_.58.0099a20: 三密修行行者。觀心實相者。指六大法界
T2213_.58.0099a21: 一大圓明蓮華三昧之體亦復如是者。離如
T2213_.58.0099a22: 上生滅斷常等諸戲論。故云二亦復如是乃至
T2213_.58.0099a23: 淨虚空一也。於内證所行等者。離如此斷常
T2213_.58.0099a24: 一異雖不生不滅。而於内證圓明之萬徳。更
T2213_.58.0099a25: 不疑滯。一切智智大菩提心堅固不動。故金
T2213_.58.0099a26: 剛頂云等同於大空堅住金剛性全成金剛體
T2213_.58.0099a27: 云云故云二於内證乃至堅固不動一也。離業受
T2213_.58.0099a28: 生等者。如此住堅固大菩提心故。永離無始
T2213_.58.0099a29: 生死業受之生。而成虚空無垢大菩提之生。
T2213_.58.0099b01: 故云二離業受生等一也。萬行功徳等者。普門
T2213_.58.0099b02: 法界大悲萬行。依此大菩提心而増長。故
T2213_.58.0099b03: 云二萬行功徳乃至菩提心爲因一也
T2213_.58.0099b04: 四從此菩下。明相望成因果中。此菩提者指
T2213_.58.0099b05: 上如實大菩提心也。爲後二句因者。爲大悲
T2213_.58.0099b06: 究竟二句而成因故云爾也。若望生死中者。
T2213_.58.0099b07: 於生死流轉中對下所二積集一大小權實善根上
T2213_.58.0099b08: 故。此如實大菩提心ハ初心即極發心即到故
T2213_.58.0099b09: 被云果故。云二若望生死中乃至名爲果一也。以
T2213_.58.0099b10: 覩佛法前相者。指地前五種三昧道也。故禪
T2213_.58.0099b11: 要云。初觀之時如似於圓。遍周之後無復方
T2213_.58.0099b12: 圓。作是觀已即便證得解脱一切障三昧。得
T2213_.58.0099b13: 此三昧者名爲地前三賢云云又云。今於此
T2213_.58.0099b14: 心中。復有五種心義。行者當知。一者刹那
T2213_.58.0099b15: 心。謂初心見道一念相應。速還妄失。如夜
T2213_.58.0099b16: 電光暫現即滅。故云刹那。二者流注心。既
T2213_.58.0099b17: 見道已念念加功相續不絶。如流奔注。故云
T2213_.58.0099b18: 流澍。三者甜美心。謂積功不已乃得靈然朗
T2213_.58.0099b19: 徹。身心輕泰翫味於道。故云甜美。四者摧
T2213_.58.0099b20: 散心。爲卒起精懃或復休廢。二倶違。故云
T2213_.58.0099b21: 摧散也。五者明鏡心。既離散亂之患。鑒達
T2213_.58.0099b22: 圓明一切無著。故云明鏡。若了達五心。於
T2213_.58.0099b23: 此自驗三乘凡夫聖位。可自分別矣云云故知
T2213_.58.0099b24: 以覩佛法前相故者。指地前所證三昧道也。
T2213_.58.0099b25: 佛法者初地法明道位也。故彼五種三昧道
T2213_.58.0099b26: 是爲初地佛法前相故也
T2213_.58.0099b27: 五從解如下。明解説中。聞善知識者。指世
T2213_.58.0099b28: 間如實之善知識也。餘文可見。漸見前相
T2213_.58.0099b29: 者。指地前三昧道。如上云云爾時於寶藏等
T2213_.58.0099c01: 者。既見寶之前相故。於寶藏所含種種功能
T2213_.58.0099c02: 更不疑。彌發起加行。速望得無盡寶藏之眞
T2213_.58.0099c03: 體也。故云二爾時於寶乃至信心義一也。若合譬
T2213_.58.0099c04: 者。有人者初心始行眞言行人也。善知識
T2213_.58.0099c05: 者。眞言上乘之大阿闍梨也。汝今宅中者。指
T2213_.58.0099c06: 行者自身云今宅中。是即周遍法界之塔婆
T2213_.58.0099c07: 故。自有無盡寶者。指自心八葉無盡莊嚴
T2213_.58.0099c08: 藏。應自勤修者。令教修行三密方便。而開
T2213_.58.0099c09: 發自心萬徳故。周給一國者。開發シ已テ於周
T2213_.58.0099c10: 遍法界華藏世界海中。自他受用無有盡期
T2213_.58.0099c11: 故。彼人聞已即生諦信者。行者聞如上之殊
T2213_.58.0099c12: 勝教導已。即諦信住如實知自心之大菩提
T2213_.58.0099c13: 心故。如説而行等者。住大菩提故如阿闍梨
T2213_.58.0099c14: 教導正行三密妙行也。漸見前相者。證得地
T2213_.58.0099c15: 前三昧道味。爾時於寶藏等者。既見佛法前
T2213_.58.0099c16: 相故。離疑惑之心。彌發起加行望證法明道
T2213_.58.0099c17: 故也云云
T2213_.58.0099c18: 六從釋論下。明引論證信心中。釋論云者。彼
T2213_.58.0099c19: 論第一卷釋スル二如是一下ノ文也。此偈中者。論家
T2213_.58.0099c20: 御語也。餘文自可見
T2213_.58.0099c21: 二從經中下。釋大悲爲根中。自五。一明表
T2213_.58.0099c22: 大悲。二明根義。三明悲義。四明根悲交釋。五
T2213_.58.0099c23: 約供養行明悲義　初中。經中次説者。指經
T2213_.58.0099c24: 大悲爲根本五言也。是即菩提心爲因之句ノ
T2213_.58.0099c25: 次ナルカ故ニ云次説也
T2213_.58.0099c26: 二從根是下。明根義中。根是能執持義者。言
T2213_.58.0099c27: 大悲能執持諸佛大菩提功徳萬行不令拔
T2213_.58.0099c28: 除。故云爾也
T2213_.58.0099c29: 三從梵下。明悲義中。迦是苦義者。即是大
T2213_.58.0100a01: 悲拔苦之義也云云
T2213_.58.0100a02: 四從慈如廣下。明根悲交釋中。慈如廣者。慈
T2213_.58.0100a03: 是與樂義。是即菩提心所具無上法樂也。此
T2213_.58.0100a04: 菩提心名爲嘉苗。是菩提心爲因句也。爲令
T2213_.58.0100a05: 増長此菩提心之嘉苗故。用拔苦之大悲。是
T2213_.58.0100a06: 即大悲爲根句也。故云二慈如廣乃至除草穢一
T2213_.58.0100a07: 也。此中云悲者。説能助之大悲。所助之大
T2213_.58.0100a08: 慈自顯。故云爾也
T2213_.58.0100a09: 五從且如下。約供養行明悲義中。行者等者
T2213_.58.0100a10: 指眞言行者。修供養時者。於供養有内外
T2213_.58.0100a11: 事理供養。如下卷説。時者依軌儀法則行三
T2213_.58.0100a12: 密之妙行時也。此時亦有初中後晨朝日沒
T2213_.58.0100a13: 等之時。隨四種之法分別故云爾也。若奉
T2213_.58.0100a14: 一花等者。付之有淺略深祕。其淺略者。隨
T2213_.58.0100a15: 其時世間所有種種妙花妙香等是也。若深
T2213_.58.0100a16: 祕。花者以行者周遍法界忍辱之心。兩手合
T2213_.58.0100a17: 掌シ。向二周遍法界過刹塵曼荼羅聖衆一演二供
T2213_.58.0100a18: 養一時。於刹那頃興二無量無邊不可思議不可
T2213_.58.0100a19: 説供養雲海一。供二養已成法界不可説不可説
T2213_.58.0100a20: 展轉曼荼羅聖衆。并自法界他法界不可説
T2213_.58.0100a21: 不可説展轉曼荼羅聖衆一之時。須臾成二就花
T2213_.58.0100a22: 三昧一圓二滿忍辱波羅蜜一。淨佛國土成就衆生
T2213_.58.0100a23: 大願皆悉成就。故云二若奉一花乃至皆悉生
T2213_.58.0100a24: 根一也。復次花者自心八葉心蓮華。是即佛界
T2213_.58.0100a25: 心界衆生界同一平等大菩提心之妙體。以此
T2213_.58.0100a26: 大菩提妙花。供二養盡空法界佛界心界衆生
T2213_.58.0100a27: 界帝網重重不可説不可説曼荼羅聖衆一故。
T2213_.58.0100a28: 自利利他行願皆悉圓滿生大悲根。故云二若
T2213_.58.0100a29: 奉一花乃至皆悉生根一也云云如レ花者阿伽香
T2213_.58.0100b01: 飮食燈明等亦復如此云云隨行者以等者。住
T2213_.58.0100b02: a字本不生實際。而修無盡萬行。故云二隨行
T2213_.58.0100b03: 者乃至萬行一也。即由大悲地界等者。譬如
T2213_.58.0100b04: 大地爲一切衆生依。大悲亦復如是故。水火
T2213_.58.0100b05: 風空亦如此可得心也。餘文可見云云
T2213_.58.0100b06: 三從方便下。釋方便究竟中。即醍醐妙果等
T2213_.58.0100b07: 者。大悲萬行皆悉成就十一地妙果圓滿。譬
T2213_.58.0100b08: 如醍醐無可復増其精涼也云云三密之源者。
T2213_.58.0100b09: 此妙果是三部三身之奧源故云爾也
T2213_.58.0100b10: 四從又淨下。約地上釋三句義中。自二。一
T2213_.58.0100b11: 明擧譬顯三句始終。二明引般若結釋
T2213_.58.0100b12: 初中猶如眞金等者。初地所發如實大菩提
T2213_.58.0100b13: 心也。大悲如習學等者。初地所發大悲行願
T2213_.58.0100b14: 也。方便如巧藝等者。初地所證妙果也。復
T2213_.58.0100b15: 次初地爲菩提心爲因。從二地至八地已來
T2213_.58.0100b16: 爲大悲爲根。八地以上爲方便究竟也云云
T2213_.58.0100b17: 二從如摩下。明引般若結釋中。梵音鄔波那
T2213_.58.0100b18: 等者。因之梵語也。此梵語有發起義。是即從
T2213_.58.0100b19: 因生果果還復生因義也。故云二梵音乃至故
T2213_.58.0100b20: 以爲名一也
T2213_.58.0100b21: 三從經云下。明開示寶所中。自二。一明牒
T2213_.58.0100b22: 經。二明隨釋。初牒經可見
T2213_.58.0100b23: 二從即是下。明隨釋中。三。一明開示寶所。二
T2213_.58.0100b24: 明自心爲寶所。三明問答決疑
T2213_.58.0100b25: 初中。即是者。直指如來直説故云即是也。開
T2213_.58.0100b26: 示如來者。上所言如實大菩提心是也
T2213_.58.0100b27: 問曰。如來何故自問自答。而言云何菩提謂
T2213_.58.0100b28: 如實知自心耶　答。今此自證大菩提者金
T2213_.58.0100b29: 剛手猶不能問。何況有餘人能問能答人耶。
T2213_.58.0100c01: 故如來自問自答也
T2213_.58.0100c02: 二從如人下。明自心爲寶所中。如人雖聞等
T2213_.58.0100c03: 者。譬意可見。復指言如上者。指上之菩提
T2213_.58.0100c04: 爲因之解釋也。此法從何處者。指第一甚深
T2213_.58.0100c05: 微妙之法。所謂如實大菩提心是也。即是行
T2213_.58.0100c06: 者自心耳者。指自心八葉干栗多心也。若能
T2213_.58.0100c07: 如實等者。言如實觀察此八葉心蓮功徳。了
T2213_.58.0100c08: 了分明證知無疑滯。名爲如實知自心。故
T2213_.58.0100c09: 云二若能如實乃至名成菩提一也。其實不由他
T2213_.58.0100c10: 悟等者。心自證心心自覺心之意也
T2213_.58.0100c11: 三從問曰下。明問答決疑中。問曰若即者。問
T2213_.58.0100c12: 之意謂。佛自問云何菩提。如來自答如實知
T2213_.58.0100c13: 自心故。即乘二取テ答之語ニ一問スル二即心是道ナラハト一者
T2213_.58.0100c14: 也。言即心者自心故也。故問下但如實知ヲ二即
T2213_.58.0100c15: 心ヲ一名爲二成菩提ト一者。何故ソ一切衆生自ラ不ルヤト中
T2213_.58.0100c16: 成佛上也。即如大圓覺云。始知衆生本來成
T2213_.58.0100c17: 佛。生死涅槃猶如昨夢。乃至金剛藏菩薩白
T2213_.58.0100c18: 佛言。世尊若諸衆生本來成佛。何故復有一
T2213_.58.0100c19: 切無明。若諸無明衆生本有。何因縁故如
T2213_.58.0100c20: 來復説本來成佛。十方異生本成佛道後起
T2213_.58.0100c21: 無明。一切如來何時復生一切煩惱。唯願不
T2213_.58.0100c22: 捨無遮大悲。爲諸菩薩開祕密藏。及爲末
T2213_.58.0100c23: 世一切衆生。得聞如是修多羅教了義法門
T2213_.58.0100c24: 永斷疑悔云云今問意亦復如是。佛既説云何
T2213_.58.0100c25: 菩提謂如實知自心故。乘二取テ此經文ニ一即問
T2213_.58.0100c26: 曰。若即心是道者。何故衆生輪迴生死不得
T2213_.58.0100c27: 成佛也。答曰以不如實知故者。答之意ハ謂リ。
T2213_.58.0100c28: 雖自心元佛。不如實知自心之體故云レ不二成
T2213_.58.0100c29: 佛一也。所謂愚童凡夫者。釋其所由也。若聞
T2213_.58.0101a01: 是法者。就レ斯有二多種斷簡一。謂於愚童凡夫有
T2213_.58.0101a02: 種種不同。所謂或有未生一毫修善之愚童
T2213_.58.0101a03: 凡夫。此人雖聞是法。不可有信知之義故。如
T2213_.58.0101a04: 次下卷釋愚童凡夫云。若是未生種子無機
T2213_.58.0101a05: 之人。雖種種爲説。終不能信解云云或有行
T2213_.58.0101a06: 齊施等之愚童凡夫。是則聞是法有少分信
T2213_.58.0101a07: 解之義。以是義故。今文云。若聞是法少有
T2213_.58.0101a08: 能信也。識性二乘等者。纔觀人無我。雖斷離
T2213_.58.0101a09: 人執。猶未離實有之法執。何況如實觀自心
T2213_.58.0101a10: 即法界之實體耶。故云二識性二乘乃至未如
T2213_.58.0101a11: 實知一也。已上出如實不知之人也。若知實
T2213_.58.0101a12: 自知等者。是即如實自證自覺スル者ハ。初發心
T2213_.58.0101a13: 之時。即覺知本來成佛亦無トレ餘答ル也。譬如
T2213_.58.0101a14: 長者等者。擧譬顯此義。自可見云云
T2213_.58.0101a15: 問。若爾者先所擧圓覺經中。金剛藏ノ問ヲ云
T2213_.58.0101a16: 何ンカ如來答玉フレ之耶　答。同經。如來答云。善
T2213_.58.0101a17: 男子。一切世界始終。生滅前後。有無聚散起
T2213_.58.0101a18: 止。念念相續循環往復。種種取捨。皆是輪
T2213_.58.0101a19: 迴。未出輪迴而辨圓覺。彼圓覺悟即同流
T2213_.58.0101a20: 轉。若免輪迴無有是處。譬如動目能搖湛
T2213_.58.0101a21: 水。又如下定眼由迴轉火。雲駛月運ヒ舟行ハ岸
T2213_.58.0101a22: 移ルカ上。亦復如是。善男子。諸旋未息私謂動目轉火
雲駛舟行也
T2213_.58.0101a23: 彼物先住尚不可得私曰。湛水定眠月運岸
移。此四先住不可得故		何況
T2213_.58.0101a24: 輪轉生死垢心曾未清淨。觀佛圓覺而不旋
T2213_.58.0101a25: 復。是故汝等便生三惑私謂。三惑者指金剛
藏問之中三疑惑也		善
T2213_.58.0101a26: 男子。譬如三幻翳妄見二空花一。幻翳若除ハ。不レ可丁
T2213_.58.0101a27: 説言丙此翳已ニ滅ス何ノ時ニカ更起セント乙一切諸翳甲。
T2213_.58.0101a28: 何以翳花二法非相待故。亦如空華滅於
T2213_.58.0101a29: 空時。不可説言虚空何時更起空花。何以
T2213_.58.0101b01: 故。空本無花非起滅故。生死涅槃同於起
T2213_.58.0101b02: 滅。妙覺圓照離於花翳私謂已上如來答下若諸衆
生本來成佛何故復有ルト二
T2213_.58.0101b03: 一切無明一
云問上也		善男子。當知虚空非是暫有亦非暫
T2213_.58.0101b04: 無。況復如來圓覺隨順而爲虚空平等本性私
謂
T2213_.58.0101b05: 已上如來答下若諸無明衆生本有。何
因縁故如來復説二本來成佛一云問ヲ上也		善男子。如銷
T2213_.58.0101b06: 金鑛金非銷有。既已成金不重爲鑛。經無窮
T2213_.58.0101b07: 時金性不壞。不應説言本非成就。如來圓覺
T2213_.58.0101b08: 亦復如是私謂如來答下十方異生本成佛道後起無明。
一切如來何時復生一切煩惱云問上也
T2213_.58.0101b09: 善男子一切如來妙圓覺心。本無菩提及與
T2213_.58.0101b10: 涅槃私云決
第一問		亦無成佛及不成佛私云決
第二問		無妄輪
T2213_.58.0101b11: 迴及非輪迴私云決
第三問		善男子。但諸聲聞所聞
T2213_.58.0101b12: 境界。身心語言皆悉斷滅。終不能至彼之親
T2213_.58.0101b13: 證所現涅槃。何況能以有思惟心測度如來
T2213_.58.0101b14: 圓覺境界。如取螢火燒須彌山終不能至。是
T2213_.58.0101b15: 故我説一切菩薩及未世衆生先斷無始輪迴
T2213_.58.0101b16: 根本云云私謂根本婬欲是
也下然見云云		今案此經如來所答
T2213_.58.0101b17: 之旨。如來妙圓覺心。本無菩提及涅槃。又
T2213_.58.0101b18: 無成佛及不成佛。又無輪迴及不輪迴。只以
T2213_.58.0101b19: 妄見故見種種不實。今亦如是。六大法界
T2213_.58.0101b20: 一大圓明之心鏡。離去來動靜生滅一異能
T2213_.58.0101b21: 所得失等之相故。無煩惱菩提生死涅槃。亦
T2213_.58.0101b22: 無成佛不成佛。無輪迴不輪迴。唯以不如實
T2213_.58.0101b23: 知如是之自心體性故。生種種妄見。輪迴生
T2213_.58.0101b24: 死往來五道。若如此自心實相如實開覺スレハ。
T2213_.58.0101b25: 即時歸本覺。畢竟如ニ&MT06279;而菩提相也。故經云二
T2213_.58.0101b26: 乃至彼法少分無有可得一也。此事至要也。能
T2213_.58.0101b27: 能可思察可思察
T2213_.58.0101b28: 四從經復下。明菩提不可得中。自二。一明
T2213_.58.0101b29: 牒經。二明隨釋。初牒經可見
T2213_.58.0101c01: 二明隨釋中。亦三。一明離菩提無一法。二明
T2213_.58.0101c02: 不可得所由。三明轉釋無相義　初中。無上
T2213_.58.0101c03: 正遍知等者。指上正遍知等釋。故云二前已説
T2213_.58.0101c04: 之一也。此中者指別牒句中也。即是七微合
T2213_.58.0101c05: 成者。倶舍論頌疏第十二云。極微爲初指節
T2213_.58.0101c06: 爲後。應知皆七倍増。七極微爲一微量。積
T2213_.58.0101c07: 微至七爲一金塵。積七金塵爲一水塵。積七
T2213_.58.0101c08: 水塵爲一兎毛塵云云又云。極微者是色極少
T2213_.58.0101c09: 也。刹那者是時極少也。一字者是名極少也
T2213_.58.0101c10: 云云又云。微是細義。非極微也。色聚極細立
T2213_.58.0101c11: 微聚名。爲レ顯下更ニ無&T069222;ヲ中細二極ナル此ヨリ一者上。此在欲
T2213_.58.0101c12: 界無聲云云然今七微合成者。彼微聚ヲ七ツ合
T2213_.58.0101c13: 成ヲ名テ爲二七微合成一。此七微合成名爲微少。
T2213_.58.0101c14: 故云二梵云阿耨乃至故以爲喩一也。言彼法者
T2213_.58.0101c15: 等者。指無相大菩提心而云彼法也。言彼六
T2213_.58.0101c16: 大法界虚空無垢菩提心之外ニ。更ニ此七微合
T2213_.58.0101c17: 成微少之色塵許リモ無有可得之法。故云二言彼
T2213_.58.0101c18: 法者乃至更無一法一也云云
T2213_.58.0101c19: 二從經中下。明不可得所由中。自六。一明
T2213_.58.0101c20: 別標。二明牒經。三擧分譬。四明分譬不及。五
T2213_.58.0101c21: 明勸誘。六明心自證覺
T2213_.58.0101c22: 初中。次説因縁者。是即少分不可得因縁
T2213_.58.0101c23: 也
T2213_.58.0101c24: 二從何以下牒經。可見
T2213_.58.0101c25: 三從譬如下。擧分譬解釋中。譬如虚空等
T2213_.58.0101c26: 者。且以具少分六相似故。即以爲譬也。所
T2213_.58.0101c27: 謂一畢竟淨。二離一切相。三無動。四無分
T2213_.58.0101c28: 別。五不可變易。六不可破壞也。以如此等
T2213_.58.0101c29: 六義少分相似故爲譬也。故云以如是等乃
T2213_.58.0102a01: 至無相菩提心也
T2213_.58.0102a02: 四從然是下。明分譬不及中。然是中等者。雖
T2213_.58.0102a03: 世間虚空有如上之六義少分相似。於是無
T2213_.58.0102a04: 相大菩提心中。復有不可説不可説祕密甚
T2213_.58.0102a05: 奧之事。以虚空不可譬大菩提也。遍喩者。如
T2213_.58.0102a06: 上引涅槃經釋之云云
T2213_.58.0102a07: 五從翼諸下。明勸誘中。諸學者等者指眞言
T2213_.58.0102a08: 學者。得意忘筌等者。言得此恒沙萬徳之義
T2213_.58.0102a09: 魚。忘彼畢竟無相之文筌也云云
T2213_.58.0102a10: 六從又如下。明心自證覺中。又如虚空等
T2213_.58.0102a11: 者。如世間虚空者無知解者無開曉者。甚深
T2213_.58.0102a12: 無相大菩提心亦復如是。故云二又如乃至當
T2213_.58.0102a13: 知亦爾一也。心自證心者。上之心者智也識
T2213_.58.0102a14: 也。下之心者境也五大也。是則直指行者本
T2213_.58.0102a15: 有境智不二也。言能證心者本有智也。所證
T2213_.58.0102a16: 心者本有境也。所謂以本有五大爲境。以本
T2213_.58.0102a17: 有識大爲智也。是則爲顯境智和融本來無
T2213_.58.0102a18: 二無別也。境智名異全收一體也。然此境智
T2213_.58.0102a19: 圓明之外。全以無知解之法。無知解之者。無
T2213_.58.0102a20: 開曉之法。無開曉之者。我心自證我心云云
T2213_.58.0102a21: 自覺我心。故大圓覺經云。始知衆生本來成
T2213_.58.0102a22: 佛。生死涅槃猶如昨夢。善男子如昨夢故。當
T2213_.58.0102a23: 知生死及涅槃無起無滅無來無去。其所證
T2213_.58.0102a24: 者無得無失無取無捨。其能證者無作無止
T2213_.58.0102a25: 無住無滅。於此證中無能無所。畢竟無證亦
T2213_.58.0102a26: 無證者。一切法性平等不壞云云禪要云。唯
T2213_.58.0102a27: 有明朗。不見心之與身云云故云二又如虚空
T2213_.58.0102a28: 乃至開曉之者一也。若分別少分者。言於此
T2213_.58.0102a29: 無所得大菩提中。若分別微塵許之能所。隨
T2213_.58.0102b01: 法非法之相。不離我人壽者等之見。若不
T2213_.58.0102b02: 離我人衆生之見者。取去來生滅一異能所
T2213_.58.0102b03: 等。往來五道生死。何名不壞常住金剛智
T2213_.58.0102b04: 慧耶。故華嚴經第六云。如來深境界。其量
T2213_.58.0102b05: 齊虚空。一切衆生入。眞實無所入云云
T2213_.58.0102b06: 三從復次下。明轉釋無相義中。自四。一明
T2213_.58.0102b07: 別標。二明牒經。三明引論證。四明擧淨心
T2213_.58.0102b08: 合　初二。自可見
T2213_.58.0102b09: 三從如釋下。明引論證中。佛智慧清淨故等
T2213_.58.0102b10: 者。出過諸心地不作諸觀故云清淨也。不觀諸
T2213_.58.0102b11: 法等者。是即出不觀之法相也。其文自可見｣
T2213_.58.0102b12: 四從以如下。明擧淨心合中。以如是淨者。指
T2213_.58.0102b13: 如實大菩提心。出過諸觀等者。四智心地猶
T2213_.58.0102b14: 不出心量之分。何況於自餘耶。今此淨菩提
T2213_.58.0102b15: 心者。出過諸心地於法自在也。故云二以如
T2213_.58.0102b16: 是淨乃至得無罣礙一也。雖無相甚深不可思
T2213_.58.0102b17: 議。而此菩提心含甚深不可思議微妙清淨
T2213_.58.0102b18: 功徳兩部曼荼之萬徳。莫依之不出生。故悉
T2213_.58.0102b19: 地出現品云。虚空無垢無自性。能授種種諸
T2213_.58.0102b20: 巧智。由本自性常空故。縁起甚深難可觀
T2213_.58.0102b21: 云云又供養次第云。淨菩提心如意寶。滿世
T2213_.58.0102b22: 出世勝希願。自利利他因是生。除疑究竟獲
T2213_.58.0102b23: 三昧云云又菩提心論云。能含無量種種珍寶
T2213_.58.0102b24: 三摩地云云故云二譬如虚空乃至謂虚空相一也
T2213_.58.0102b25: 云云
T2213_.58.0102b26: 五從爾時下。明問答決疑中。自二。一明牒
T2213_.58.0102b27: 經。二明隨釋　初牒經可見
T2213_.58.0102b28: 二從時執下。明隨釋中。亦二。一釋薩埵疑
T2213_.58.0102b29: 問意。二釋如來答
T2213_.58.0102c01: 初中。亦二。一釋所問來意。二明所問體
T2213_.58.0102c02: 初中。時執金剛者。聞佛説如上之無上菩提
T2213_.58.0102c03: 少分不可得之相。雖自身無疑。爲斷未來衆
T2213_.58.0102c04: 生疑惑故。而致此問。故云二聞佛所説乃至而
T2213_.58.0102c05: 佛言一也
T2213_.58.0102c06: 二從菩提下。明所問體中。菩提心名等者。菩
T2213_.58.0102c07: 提心即一切智智也。若一切智智者。離此菩
T2213_.58.0102c08: 提心之外無少分能所者。誰爲能求所求。誰
T2213_.58.0102c09: 爲可覺可覺者耶。又離菩提心之外都以無
T2213_.58.0102c10: 一法者。誰能發菩提心。令至此無相本菩提
T2213_.58.0102c11: 妙果耶。又若雖無能發所發之因縁而成菩
T2213_.58.0102c12: 提者衆生雖不發心修行。自然可成佛耶ト問フ
T2213_.58.0102c13: 也。故云二菩提心名乃至自然成一也
T2213_.58.0102c14: 二從故佛下。明如來答中。自二。一明牒經。二
T2213_.58.0102c15: 明隨釋　初牒經。自可見
T2213_.58.0102c16: 二明隨釋中。亦三。一明自心尋求。二明示
T2213_.58.0102c17: 其著所。三明法明道位
T2213_.58.0102c18: 初中。亦二。一明自心即是旨。二明不知故
T2213_.58.0102c19: 見苦樂
T2213_.58.0102c20: 初中。雖衆生者。夫以一切衆生色心實相直
T2213_.58.0102c21: 爾是菩提故。雖有佛出世而不増明。雖無佛
T2213_.58.0102c22: 出世而不缺減。性相常住常自莊嚴。故云雖
T2213_.58.0102c23: 衆生乃至自嚴淨也
T2213_.58.0102c24: 二從然不下。明不知故見苦樂中。自二。一
T2213_.58.0102c25: 明正不知因縁。二明譬
T2213_.58.0102c26: 初中。然不知實者。言衆生自心即雖佛。不
T2213_.58.0102c27: 如實自知自心實相。即是無明也。然無明有
T2213_.58.0102c28: 厚薄。所謂大論九十七云。無明有二種。一
T2213_.58.0102c29: 者厚二者薄。薄者名無明。厚者爲黒暗云云
T2213_.58.0103a01: 釋論云無明煩惱厚薄別故云云
T2213_.58.0103a02: 問。自心即菩提有佛無佛常自嚴淨者。有何
T2213_.58.0103a03: 等因縁無明起耶　答。法華經云忽然火起
T2213_.58.0103a04: 云云説元品
無明也		金峯經云。爾時會中忽有一障者。
T2213_.58.0103a05: 不從空生亦不從他方來。亦不從地出生。忽
T2213_.58.0103a06: 然而現。時薄伽梵告金剛手言。此障從何而
T2213_.58.0103a07: 來。從一切衆生本有障無始無覺中來。本有
T2213_.58.0103a08: 倶生障。自我所生障。無始無初際。本有倶
T2213_.58.0103a09: 本輪。時障者忽然現身。作金剛薩埵形云云
T2213_.58.0103a10: 已上自宗所談
佛果一障是也		此等意無明煩惱發起忽然而無
T2213_.58.0103a11: 所從來。是則一切衆生本有倶生障自我所
T2213_.58.0103a12: 生障無始無覺中ヨリ來テ本來不可得也。彼顯教
T2213_.58.0103a13: 所説元品無明障二言語道斷心行所滅絶離
T2213_.58.0103a14: 絶離境一故。不談無明形體。今宗障體即徳
T2213_.58.0103a15: 故。云二忽然現身作金剛薩埵形一也。是即不
T2213_.58.0103a16: 住自心内證之妙境妙智。而縁心外之法故。
T2213_.58.0103a17: 此無明忽然現起。故經云。於一散亂心。此障
T2213_.58.0103a18: 即爲便。能奪眞言師所修功徳業云云　問。若
T2213_.58.0103a19: 爾者住何等觀智。令除滅此無明煩惱障耶
T2213_.58.0103a20: 　答。住如實之智不見心外之法故。此無明
T2213_.58.0103a21: 不除而除不滅而滅。來時無所從來。無始無
T2213_.58.0103a22: 初際故。去時亦無所去。無終無終際云云
T2213_.58.0103a23: 二從如蠶下。明譬中。亦三。一明厚喩。二明
T2213_.58.0103a24: 薄喩　三明見心實相
T2213_.58.0103a25: 知中如蠶出絲等者。譬無明深厚者。從苦趣
T2213_.58.0103a26: 苦。都無出離之期。是則大論所説無明厚者
T2213_.58.0103a27: 爲黒暗。是也。又法華經云。毒氣深入失本
T2213_.58.0103a28: 心故。爲毒所中心皆顛倒云云
T2213_.58.0103a29: 二從譬如下。明薄喩中。譬如人間淨水者。譬
T2213_.58.0103b01: 無明輕薄者。隨所縁雖異解。心外不見法。是
T2213_.58.0103b02: 則大論所説薄者名無明。是也。又法華云。不
T2213_.58.0103b03: 失心者即便服之病盡除愈云云於二一水一四見
T2213_.58.0103b04: 不同也。所謂人間見水。天見瑠璃。餓鬼見
T2213_.58.0103b05: 火。魚見宮殿。故云二如人間乃至或以爲火一
T2213_.58.0103b06: 也。於自心六大法界一水。自見十界之差別。
T2213_.58.0103b07: 自見種種無量之苦樂。故云二自心自見無有
T2213_.58.0103b08: 一法等一也
T2213_.58.0103b09: 三從若瑜下。明見心實相中。若瑜伽行人等
T2213_.58.0103b10: 者指眞言行者。正觀三法者。就内六根而觀
T2213_.58.0103b11: 達。就外六塵而觀達。及兩中間而觀達。修
T2213_.58.0103b12: 心不可得。不可得者即是a字之實相也。a
T2213_.58.0103b13: 字實相者即是心實相。心實相者無相大菩
T2213_.58.0103b14: 提。無相大菩提者即是一切智智。故云二正觀
T2213_.58.0103b15: 三法乃至得成就一也云云
T2213_.58.0103b16: 二從復次下。明示其著處中。自七一約一切
T2213_.58.0103b17: 法明心實相。二約眞我明心實相。三約六根
T2213_.58.0103b18: 明心實相。四明心無相所由。五明結歸三句
T2213_.58.0103b19: 大宗。六明知識其心。七明頓覺成佛矣
T2213_.58.0103b20: 初中。又五。一明著所因縁。二明引經。三明
T2213_.58.0103b21: 大品。四明觀内外中間。五明譬合
T2213_.58.0103b22: 初中。復次世尊者。佛先直答金剛手言。祕
T2213_.58.0103b23: 密主自心尋求菩提及一切智。何以故本性
T2213_.58.0103b24: 清淨故云云此本性清淨心。依内外中間等著
T2213_.58.0103b25: 所。而不得本淨眞心故。次説内六根外六塵
T2213_.58.0103b26: 其兩中間之著所。故云復次世尊等也。餘文
T2213_.58.0103b27: 可見
T2213_.58.0103b28: 二從經言下。明引經中。心者行者自心。即
T2213_.58.0103b29: 本性清淨妙蓮不染眞心是也
T2213_.58.0103c01: 三從如摩下。明大品中。如摩訶般若等者。指
T2213_.58.0103c02: 大品般若也。以無量門等者。初自五蘊三科
T2213_.58.0103c03: 之法。終至種智菩提。約一切諸法門。説畢
T2213_.58.0103c04: 竟獨空之旨。今實相者無相也。故大品云。諸
T2213_.58.0103c05: 法一相所謂無相云云
T2213_.58.0103c06: 四從今欲下。明觀内外中間中。今言疏主之
T2213_.58.0103c07: 言也。遠指佛之現在也。宗要者所謂本性清
T2213_.58.0103c08: 淨自心也。欲顯此本性清淨之心實相。雖多
T2213_.58.0103c09: 有情所著法。不過内外十二所故。於此十二
T2213_.58.0103c10: 所而觀達。速至心本不生際。故云二欲擧其
T2213_.58.0103c11: 乃至一切法一也。行者指眞言行者。於内法
T2213_.58.0103c12: 者六根也。一一諦觀者。約眼根諦觀而心不
T2213_.58.0103c13: 可得。乃至約意根諦觀而不可得也。故云一
T2213_.58.0103c14: 一諦觀也。或在外耶者六境也。猶恐錯誤
T2213_.58.0103c15: 者。約内觀心不可得。又約外觀心不可得。於
T2213_.58.0103c16: 内外不見心之所住。誤テ於二内外之中間一謂
T2213_.58.0103c17: レ有ト二心之所住一。故爲遣此執著復作此觀。於
T2213_.58.0103c18: 内六根心不可得。於外六境心亦不可得。於
T2213_.58.0103c19: 内外心已不可得。況於兩中間而有心所住。
T2213_.58.0103c20: 故於兩中間亦心不可得。此時於内外中間
T2213_.58.0103c21: 之三所不見心之所住故。自心本來無生無
T2213_.58.0103c22: 滅而離去來。故云二猶恐錯誤乃至戲論雲披一
T2213_.58.0103c23: 也
T2213_.58.0103c24: 五從譬如下。明譬合中。珠力故水清者。妄
T2213_.58.0103c25: 想濁亂心水中。自本有自性清淨如意珠。以
T2213_.58.0103c26: 此自性清淨淨菩提心如意寶珠力故。妄想
T2213_.58.0103c27: 顛倒濁水即清。濁水清故即寶珠還顯現。故
T2213_.58.0103c28: 經云。淨菩提心如意寶。滿世出世勝希願。自
T2213_.58.0103c29: 利利他因是生。除疑究竟獲三昧云云故異生
T2213_.58.0104a01: 羝羊適一念發心シテ修二微薄濟施一。皆是依此
T2213_.58.0104a02: 淨菩提心如意寶珠内薫密益之力。自其以
T2213_.58.0104a03: 來念念資長而到初法明道位。證除蓋障
T2213_.58.0104a04: 三昧時。自然ニ此淨菩提心如意珠顯現増
T2213_.58.0104a05: 明也。雖然水初テ濁ル時濁自餘所不來。清&MT01302;亦
T2213_.58.0104a06: 於餘處不去。水初テ清時。清自餘處不來。濁
T2213_.58.0104a07: 亦於餘處不去。水清濁只依風縁。珠隱顯亦
T2213_.58.0104a08: 任清濁。可思之
T2213_.58.0104a09: 二從經云下。約眞我明心實相中。又二。一
T2213_.58.0104a10: 明牒經。二明隨釋。初牒經可見
T2213_.58.0104a11: 二從前約下。明隨釋中。亦二。一約諸色明
T2213_.58.0104a12: 觀。二明約三界觀
T2213_.58.0104a13: 初中又四。一明結前生後。二明内心大我。三
T2213_.58.0104a14: 約顯色觀。四約形色觀。初自可見
T2213_.58.0104a15: 二從此宗下。明内心大我中。此宗者指眞言
T2213_.58.0104a16: 宗。即以等者。如餘宗爲正因佛性。今宗不
T2213_.58.0104a17: 爾。直指一切衆生之心爲如來應正等覺。是
T2213_.58.0104a18: 本來成正覺如來故也。所謂内心之大我者。
T2213_.58.0104a19: 指一切衆生本心妙法芬陀利花。是即花臺
T2213_.58.0104a20: 八葉九尊本來大我自稱也更問
T2213_.58.0104a21: 三從如有下。明約顯色觀中。如有一類外道
T2213_.58.0104a22: 等者。所謂或一類外道。我觀眞我其色正
T2213_.58.0104a23: 青シ。或一類外道我觀我其色正ク黄ナリ等ト計スル
T2213_.58.0104a24: 也。封執一色不許餘色。故云二如有一類乃至
T2213_.58.0104a25: 或言鮮白等一也。臙脂色者。自臙州出タル油
T2213_.58.0104a26: 色其色似紅紫。故以義云紅紫也
T2213_.58.0104a27: 四從或言下。約形色觀中。又二。一明擧見
T2213_.58.0104a28: 簡非。二明擧證非計
T2213_.58.0104a29: 初中。或言我見者。所謂或一類外道。我見
T2213_.58.0104b01: 眞我極テ長シ。或一類外道我見眞我極短シ等ト
T2213_.58.0104b02: 計スル也。各各謂我所執眞實而餘人所見皆不
T2213_.58.0104b03: 實也。故云二或言乃至餘皆妄語一也。青相畢
T2213_.58.0104b04: 竟者。破彼常見也。青實相不壞等者。破彼
T2213_.58.0104b05: 斷見也。所謂青實相者。五色皆有實相。是
T2213_.58.0104b06: 即五佛色故也云云
更問
T2213_.58.0104b07: 二從如有下。明擧證非計中。如有外道等
T2213_.58.0104b08: 者。明依一師迷妄之僻見諸弟各妄計不同
T2213_.58.0104b09: 也。餘文自可見云云
T2213_.58.0104b10: 二從次云下。明約三界觀中。亦二。一明牒
T2213_.58.0104b11: 經。二明隨釋　初牒經。可見
T2213_.58.0104b12: 二明隨釋中。又三。一擧僻見不同。二明彼
T2213_.58.0104b13: 非。三明開示曼荼
T2213_.58.0104b14: 初中。亦是對妄者。上約一切法并眞我。呵
T2213_.58.0104b15: 責彼宗計畢。今然約三界等簡之故。云二亦是
T2213_.58.0104b16: 對乃至三界同性一也。毘紐天者。疏第五云。又
T2213_.58.0104b17: 次置微瑟紐。舊譯謂之毘紐。此是那羅延天
T2213_.58.0104b18: 也
T2213_.58.0104b19: 二從然此下。明彼非中。三。一明約所居簡。二
T2213_.58.0104b20: 明約能居簡非。三擧譬呵非
T2213_.58.0104b21: 初中。然此三界等者。三界有爲諸法皆從縁
T2213_.58.0104b22: 生。從縁生法悉無自性。何心性同彼三界
T2213_.58.0104b23: 耶ト呵破スル也
T2213_.58.0104b24: 二從次廣下。明約能居簡非中。次廣分別等
T2213_.58.0104b25: 者。釋經之非天龍等文也
T2213_.58.0104b26: 三從譬如下。明擧譬呵非中。譬如虚空者。是
T2213_.58.0104b27: 即喩忘本源而起種種妄見。所以然者。隨所
T2213_.58.0104b28: 受器捨本味。暫成辛酸溫濁。故云二譬如虚
T2213_.58.0104b29: 空乃至未曾變異一也。又如眞陀者。是即喩一
T2213_.58.0104c01: 心隨類應現。所以然者。一相摩尼隨縁雖變
T2213_.58.0104c02: 色。珠體無動轉。主亦如是。隨縁雖作種種
T2213_.58.0104c03: 色形。心體無動轉而不生不滅也。故云二又如
T2213_.58.0104c04: 眞陀乃至亦應生滅一也
T2213_.58.0104c05: 三從復次下。明開示曼荼中。復次世尊等
T2213_.58.0104c06: 者。今佛説心性非顯形衆色三界六趣等者。
T2213_.58.0104c07: 開示下品所説曼荼羅。爲除未悟者戲論分
T2213_.58.0104c08: 別也。所以然者。曼荼羅中有顯形衆色天龍
T2213_.58.0104c09: 八部等故。眞言行人見彼不了知自心因縁
T2213_.58.0104c10: 生故。生戲論分別起常見等故。先開示心實
T2213_.58.0104c11: 相門。説ク下非青非黄乃至不ト中與二三界六趣一同
T2213_.58.0104c12: 性上也
T2213_.58.0104c13: 三從又經下。約六根明心實相中。自二。一明
T2213_.58.0104c14: 牒經。二明隨釋　初牒經。可見
T2213_.58.0104c15: 二明隨釋中。亦四。一明結前生後。二明約十
T2213_.58.0104c16: 八界觀。三破邊見。四破見現
T2213_.58.0104c17: 初中前説不在者。六根六境兩中間。此云三
T2213_.58.0104c18: 處也
T2213_.58.0104c19: 二從爲未下。明約十八界觀中。爲心不與
T2213_.58.0104c20: 者。言次上説心不與三界六趣同性故。猶恐
T2213_.58.0104c21: 未悟者心住十八界等中耶ト可カ二推求推度一故。
T2213_.58.0104c22: 廣歴十八界示心無所住也
T2213_.58.0104c23: 三從復次下。破邊見聲聞中。自四。一明結前
T2213_.58.0104c24: 生後。二破犢子部計。三破有部。四明並破
T2213_.58.0104c25: 二部　初結前生後。可見
T2213_.58.0104c26: 二從犢子下。明破犢子部計中。犢子者。三
T2213_.58.0104c27: 論玄云。阿毘曇者名無比法。無漏惠根會理
T2213_.58.0104c28: 隔凡。其功冠絶。故云無比。犢子者。三論
T2213_.58.0104c29: 云。薩婆多傳有異世五師。同世五師。異世
T2213_.58.0105a01: 五師者。一迦葉。二阿難。三末田地。四舍那
T2213_.58.0105a02: 婆斯。五優婆堀多。此五人持佛法藏。各得
T2213_.58.0105a03: 二十餘年更相付屬名異世也。同世五師者。
T2213_.58.0105a04: 於優波堀多。即分成五部一時並起。名同世
T2213_.58.0105a05: 五師。一曇無徳。二摩訶僧祇。三彌沙塞。四
T2213_.58.0105a06: 迦葉維。五犢子部云云今犢子者此同世五師
T2213_.58.0105a07: 隨一也。是二十部中其一也
T2213_.58.0105a08: 問。何等名二十部耶　答。三論玄云。如來二
T2213_.58.0105a09: 月十五日入涅槃。諸弟子四月十五日於王
T2213_.58.0105a10: 舍城祇闍堀山結集三藏。爾時即有二部名
T2213_.58.0105a11: 字。一上座部。謂迦葉爲上座。二大衆部。即
T2213_.58.0105a12: 界外大衆。乃有萬數。婆師羅漢爲主。此云
T2213_.58.0105a13: 涙出。常悲苦衆生而涙墮也。又云。從上座師
T2213_.58.0105a14: 都合有十一部。大衆部有七部。合成十八
T2213_.58.0105a15: 部。足根本二部爲二十部。譬如四大和合等
T2213_.58.0105a16: 者。三論玄云。問。毘曇但明人空。成實具明
T2213_.58.0105a17: 二空。云何兩論無有優劣。答。於小乘内自
T2213_.58.0105a18: 分三品。一者倶不得二空。如犢子部云。四
T2213_.58.0105a19: 大和合有於眼法。五陰和合別有人法。此下
T2213_.58.0105a20: 根人也。二者薩衞之流。但得人空不得法
T2213_.58.0105a21: 空。爲次根人也。三者譬喩訶利之流。具得二
T2213_.58.0105a22: 空。爲上根人也。約空義淺深。則毘曇爲小
T2213_.58.0105a23: 乘之劣。成實爲小内之勝也云云大論第六
T2213_.58.0105a24: 云。復有三世中法。未來中出至現在。從現
T2213_.58.0105a25: 在入過去。無所失。是則爲常云云同論云。如
T2213_.58.0105a26: 毘波沙中説。微塵至細不可破不可燒。是則
T2213_.58.0105a27: 常云云
T2213_.58.0105a28: 三從説一下。明有部中。説一切有道人者。三
T2213_.58.0105a29: 論玄所言薩衞之流。但得人空不得法空是
T2213_.58.0105b01: 也。如&T072933;角龜毛等者。喩外道妄見虚誑不
T2213_.58.0105b02: 實。餘所書之
T2213_.58.0105b03: 四從以如下。明並破二部中。以如是戲論法
T2213_.58.0105b04: 者。指二部空計。而云二以如是戲論法ト一也。故
T2213_.58.0105b05: 不識其心者。彼等不識心無性故。妄作如是
T2213_.58.0105b06: 三世實有等戲論也
T2213_.58.0105b07: 四從非見下。明破見現中。又四。一並表二
T2213_.58.0105b08: 計。二擧非見計。三擧非現計。四並破二計
T2213_.58.0105b09: 初可見
T2213_.58.0105b10: 二從如有下。擧非見計中。如有人言者。有
T2213_.58.0105b11: 大乘師教弟子云。一切衆生本有佛知見性。
T2213_.58.0105b12: 但無明翳膜除時自能見理云云弟子聞之作
T2213_.58.0105b13: 僻見謂。依無明膜不見佛性。我言療治此
T2213_.58.0105b14: 膜。招請醫師種種療眼。是即師任法理雖教
T2213_.58.0105b15: 導。而弟子惡得心致如此僻見耳
T2213_.58.0105b16: 三從或有下。擧非現計中。或有人言者。亦
T2213_.58.0105b17: 有一師云。常住妙理非造作之法。纒蓋除時
T2213_.58.0105b18: 日輪自現云云弟子聞之惡得心作僻見。雲霧
T2213_.58.0105b19: 靉靆時我等常住妙理不現。雲霧除去日輪
T2213_.58.0105b20: 現時常理顯現。仍待朝日。朝日出時見彼。稱
T2213_.58.0105b21: 云我見常理云云此等皆師以譬喩教佛性常
T2213_.58.0105b22: 住之法。而弟子不知喩所詮故。一向執世諦
T2213_.58.0105b23: 作如是見計。故云二皆以世諦言之耳一也
T2213_.58.0105b24: 四從若淨下。並破二計中。若淨菩提者。問
T2213_.58.0105b25: 云。爲破師。爲破弟子耶　答。師弟共破之
T2213_.58.0105b26: 問。師無僻見。何破之耶　答。雖無僻見。猶
T2213_.58.0105b27: 作見現之思破之也。破文自可見云云
T2213_.58.0105b28: 四從又經下。明心無相所由中三。一表經
T2213_.58.0105b29: 文。二明譬説。三明合譬
T2213_.58.0105c01: 初中。又經中等者指今經。自説因縁者。上
T2213_.58.0105c02: 約諸妄執雖説心無相。未顯説其無相所由
T2213_.58.0105c03: 故。佛自説心無相無住無性之因縁。故云自
T2213_.58.0105c04: 説因縁也
T2213_.58.0105c05: 二從猶如下。明譬説。自可見云云
T2213_.58.0105c06: 三從心性下。明合譬。又自可見云云
T2213_.58.0105c07: 五從經云所下。明結歸三句大宗中。又二。一
T2213_.58.0105c08: 明牒經。二明隨釋　初牒經。可見
T2213_.58.0105c09: 二從如上下。明隨釋中。又三。一明結前句。
T2213_.58.0105c10: 二明生後。三明難思三諦
T2213_.58.0105c11: 初中。如上種種者。次上約一切法。或約眞
T2213_.58.0105c12: 我。或約十八界等。一一觀達入自性清淨
T2213_.58.0105c13: 門。明自心自發自心尋求菩提畢。故云如上
T2213_.58.0105c14: 種種乃至求菩提義也
T2213_.58.0105c15: 二從今復下。明生後句中。今復結言等者。謂
T2213_.58.0105c16: 上所言自性清淨心虚空菩提三種全體遍收
T2213_.58.0105c17: 一體無二。雖一體無二。而心虚空菩提三種
T2213_.58.0105c18: 名字宛然也。是即一而多也多而一也。一多
T2213_.58.0105c19: 自在不可思議也。故云虚空無垢乃至而有
T2213_.58.0105c20: 三名耳也。所謂心者衆生世間。虚空者器世
T2213_.58.0105c21: 間。菩提者智正覺世間也。如此三種世間性
T2213_.58.0105c22: 相本來一相一味。所謂六大法界a字本不
T2213_.58.0105c23: 生也云云
T2213_.58.0105c24: 三從即此下。明難思三諦中。即此一法界心
T2213_.58.0105c25: 者。指六大法界云一法界心也。此一法界心
T2213_.58.0105c26: 即勝義行願三摩地三種菩提心也。其勝義
T2213_.58.0105c27: 故畢竟不生也。行願故畢竟不壞也。三摩地
T2213_.58.0105c28: 故二而不二也。即是三部妙體也。畢竟不
T2213_.58.0105c29: 生者金剛部也。不壞因縁者蓮華部也。不
T2213_.58.0106a01: 二平等中道即是佛部也云云
T2213_.58.0106a02: 六從經云下。明知識其心中。自二。一明牒
T2213_.58.0106a03: 經。二明隨釋　初牒經。可見
T2213_.58.0106a04: 二從佛已下。明隨釋中。又三。一明結前句。二
T2213_.58.0106a05: 明正知識其心。三明究竟同歸
T2213_.58.0106a06: 初中佛已開示等者。始從題目終至囑累。一
T2213_.58.0106a07: 部始終唯明此三句大宗。所謂如説如實大
T2213_.58.0106a08: 菩提心者菩提爲因句也。始從一毫之善種。
T2213_.58.0106a09: 終至十地究竟功徳善根。皆悉爲大悲爲根。
T2213_.58.0106a10: 第十一地爲方便爲究竟云云復次於一位中
T2213_.58.0106a11: 有因根究竟三句。復次於三句中各有三句。
T2213_.58.0106a12: 復次於一念一時等各有三句。以如此等義
T2213_.58.0106a13: 故云佛已開示乃至大宗竟也
T2213_.58.0106a14: 二從即統下。明正知識其心中。即統論等者。
T2213_.58.0106a15: 統論此經一部始終。以種種無量善巧方便。
T2213_.58.0106a16: 而説如實菩提心。令知識衆生本心。所謂依
T2213_.58.0106a17: 如來之奮迅示現無盡莊嚴藏故金剛手發問。
T2213_.58.0106a18: 依薩埵發問故説如實大菩提心并三句法門。
T2213_.58.0106a19: 爲令此淨菩提開明故。約内外等一切法以
T2213_.58.0106a20: 示其著處。或説百六十心三劫六無畏等種
T2213_.58.0106a21: 種心相。或説擇地造壇等衆多支分等。或説
T2213_.58.0106a22: 諸尊密印眞言三摩地等。或説祕密曼荼内
T2213_.58.0106a23: 證眞實境界等。或説兩部灌頂印明并祕密
T2213_.58.0106a24: 第五三昧耶等。如此等無量祕密方便。尋
T2213_.58.0106a25: 始窮終莫非爲知識其心。所言知識其心者。
T2213_.58.0106a26: 即六大法界全體是也。所謂知識者。五智云
T2213_.58.0106a27: 知。即在果位。五識云識。即在因位。是即爲
T2213_.58.0106a28: 顯果即因因即果。因果共不思議。故云知識
T2213_.58.0106a29: 也。其心者本有境即五大也。所謂六大無
T2213_.58.0106b01: 礙。六大無礙者即境智不二。境智不二名爲
T2213_.58.0106b02: 成等正覺。故此經始終只爲此一大事因縁
T2213_.58.0106b03: 也。故云即統論一部乃至知識其心也。維摩
T2213_.58.0106b04: 經上云。直心是菩薩淨土云云
T2213_.58.0106b05: 三從如此下。明究竟同歸中。如此經者等
T2213_.58.0106b06: 者。非啻此經作此説。釋迦如來所説一切
T2213_.58.0106b07: 契經亦如是。故云如此經者乃至皆同在此
T2213_.58.0106b08: 也。又非啻釋迦如來同作是説。十方三世諸
T2213_.58.0106b09: 佛皆以一同無有異路。故云如釋迦如來乃
T2213_.58.0106b10: 至知識其心也云云
T2213_.58.0106b11: 七從經云下。明説頓覺成佛中。自二。一明
T2213_.58.0106b12: 牒經。二明隨釋　初牒經。可見
T2213_.58.0106b13: 二從世尊下。明隨釋中。自四。一明結前生
T2213_.58.0106b14: 後。二明決了佛法。三明諸法實相。四明觀我
T2213_.58.0106b15: 相
T2213_.58.0106b16: 初中。説此頓覺成佛等者。即如經云。不捨
T2213_.58.0106b17: 於此身。逮得神境通。遊歩大空位。而成身
T2213_.58.0106b18: 祕密云云又論云。父母所生身。速證大覺位。
T2213_.58.0106b19: 是即不經劫生直證佛位。譬如神通乘人發
T2213_.58.0106b20: 意之頃能到所詣。故云説此頓覺成佛入心
T2213_.58.0106b21: 實相門也
T2213_.58.0106b22: 二從亦爲下。明決了佛法中。亦爲決了等
T2213_.58.0106b23: 者。決了十方三世諸佛説教。莫非爲斷我性
T2213_.58.0106b24: 而開自心實相之門。故云亦爲決了十方三
T2213_.58.0106b25: 世乃至漸次開實相門也。此中如一切經中
T2213_.58.0106b26: 者。指諸顯經等也
T2213_.58.0106b27: 三從彼言下。明諸法實相中。彼言諸法實相
T2213_.58.0106b28: 等者。指彼法華經所説十如實相。故奧卷云。
T2213_.58.0106b29: 妙法蓮華最深祕處者。即此經本地身也更問
T2213_.58.0106c01: 以是義故云二即是此經心之實相一也。心實相
T2213_.58.0106c02: 者即是菩提心。更無別理也。但爲薄福衆生
T2213_.58.0106c03: 等者。即如法華經云。斯人尠福徳不堪受是
T2213_.58.0106c04: 法。薄徳少福人衆苦所逼迫。不聞佛名字。亦
T2213_.58.0106c05: 不聞正法。故云二但爲薄福衆生乃至甚爲難
T2213_.58.0106c06: 得一也。故世尊等者。以薄福因縁故不能自
T2213_.58.0106c07: 信作佛。故如來説四味調養之方便。令淨諸
T2213_.58.0106c08: 惑障。漸説時將至説一大事因縁。故法華經
T2213_.58.0106c09: 云。若人信歸佛。如來不欺誑。亦無貪嫉意。斷
T2213_.58.0106c10: 諸法中惡。故佛於十方。而獨無所畏。我以
T2213_.58.0106c11: 相嚴身。光明照世間。無量衆所尊。爲説實
T2213_.58.0106c12: 相印云云故云二故世尊且令乃至爲説即心之
T2213_.58.0106c13: 印一云云今經則不如是等者。今經不用調熟
T2213_.58.0106c14: 方便。直約諸法令識六大法界淨菩提心。故
T2213_.58.0106c15: 云二今經則不如是直約諸法令識其心一也。所
T2213_.58.0106c16: 以爲祕要之藏等者。指一塵法相爲法界曼
T2213_.58.0106c17: 荼羅全體。故云所以爲祕要之藏也云云
T2213_.58.0106c18: 妙印抄卷第十
T2213_.58.0106c19:   建武四年丁
丑		卯月十六日
T2213_.58.0106c20: 　金剛佛子明金之　
T2213_.58.0106c21:
T2213_.58.0106c22:
T2213_.58.0106c23:
T2213_.58.0106c24: 妙印鈔卷第十一
T2213_.58.0106c25: 　沙門阿寂紀　
T2213_.58.0106c26:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0106c27: 四從初句下。明觀我相中。又六。一明總擧
T2213_.58.0106c28: 縁生法。二約五陰明義。三明觀我相。四約
T2213_.58.0106c29: 十八界明義。五約一切法明義。六約眞言明
T2213_.58.0107a01: 義矣
T2213_.58.0107a02: 初中。謂若分段者等者。夫於因縁所生法。總
T2213_.58.0107a03: 有二種。所謂分段變易也。輪迴六道流轉
T2213_.58.0107a04: 生死。分分段段此死生彼。故云分段。初地
T2213_.58.0107a05: 初住以上斷無明證中道。生死自在而示起
T2213_.58.0107a06: 滅。故云變易也。然今且置變易縁生。就分
T2213_.58.0107a07: 段縁生而作觀。故云二是總擧從縁生法一也。然
T2213_.58.0107a08: 於唯一明朗本有圓明中。以從縁生故必有
T2213_.58.0107a09: 分位差別之相。故云二以法待因縁成必有差
T2213_.58.0107a10: 別相一也。行者者指眞言行者也。今此分段
T2213_.58.0107a11: 中何者是心等者。釋是心離衆相而不可得
T2213_.58.0107a12: 也。爾時一切諸法等者。如此觀達時一切諸
T2213_.58.0107a13: 法皆悉不可得不可思議。而不異自心實際
T2213_.58.0107a14: 不可得不可思議也。故云二爾時乃至不異於
T2213_.58.0107a15: 心一也。餘自可見故不委釋云云
T2213_.58.0107a16: 二從復下。約五陰明義中。復觀内身者。上
T2213_.58.0107a17: 總擧從縁生法而作觀已故。次復歴内五陰
T2213_.58.0107a18: 而作觀。故云復觀也。内身五蘊者色受想行
T2213_.58.0107a19: 識也
T2213_.58.0107a20: 問。初色者云何　答。若依倶舍等。立十一
T2213_.58.0107a21: 色。所謂五根五境無表也。此中初五根是不
T2213_.58.0107a22: 可見有對色也。五境中初色境一者可見有
T2213_.58.0107a23: 對色也。聲香味觸四者不可見有對色也。無
T2213_.58.0107a24: 表色一者是不可見無對色也。若依大論者。
T2213_.58.0107a25: 彼論第三十六云。色衆者可見法。是色因縁
T2213_.58.0107a26: 故亦有對。有對者亦名爲色。如得道者名爲
T2213_.58.0107a27: 道人。餘出家未得道者亦名爲道人。何等
T2213_.58.0107a28: 是可見。一處是可見有對色。氣分一入攝
T2213_.58.0107a29: 私云一處者五
境中初色也		餘九處私云除色餘
五根四境也		及無作業名不
T2213_.58.0107b01: 可見色。有對者十處私云五根
五境也		無對者無作色
T2213_.58.0107b02: 私云無
表色也		有漏無漏等分別亦如是。如經説。色
T2213_.58.0107b03: 有三種。有色可見有對。有色不可見有對。有
T2213_.58.0107b04: 色不可見無對。是故當知非但眼見。是故内
T2213_.58.0107b05: 外十處能起五識者皆名色云云又有一種色。
T2213_.58.0107b06: 同論云。復有一種色。所謂壞惱相。衆生身
T2213_.58.0107b07: 色名爲壞惱相。非衆生色亦名爲惱壞相。惱
T2213_.58.0107b08: 相因縁故亦名惱。譬如有身則有飢渇寒熱
T2213_.58.0107b09: 老病刀杖等云云又有二種色。同論云。復有
T2213_.58.0107b10: 二種色。所謂四大四大造色。内色外色。受
T2213_.58.0107b11: 色不受色。繋色不繋色。有色能生罪有色能
T2213_.58.0107b12: 生福。業色非業色。業色果色。業色報色。果
T2213_.58.0107b13: 色報色。隱沒無記色。不隱沒無記色。可見
T2213_.58.0107b14: 色不可見色。有對色無對色。有漏色無漏
T2213_.58.0107b15: 色。如是等二種分別色云云復次有三種色。論
T2213_.58.0107b16: 云。有三種色。善色不善色無記色。學無學
T2213_.58.0107b17: 非學非學色。從見諦所斷生色從思惟所斷
T2213_.58.0107b18: 生色從無斷生色。欲界繋色色界繋色不繋
T2213_.58.0107b19: 色。有色能生貪欲有色能生瞋恚有色能生
T2213_.58.0107b20: 愚癡。三結三漏等亦如是。有色能生不貪善
T2213_.58.0107b21: 根不瞋善根不愚癡善根。如是等諸三善法
T2213_.58.0107b22: 應廣説。有色能生隱沒無記法能生不隱沒
T2213_.58.0107b23: 無記法云云復次有四種色。論色云。復有
T2213_.58.0107b24: 四種色。内有受不受外有受不受。四大及
T2213_.58.0107b25: 造色三種善不善無記。身業作無作色口業
T2213_.58.0107b26: 作無作色。受色受戒時
得律儀		止色惡不善
業止也		用色如衆僧
受用檀
T2213_.58.0107b27: 越所施
之物也		不用色餘無用
之色也		如是四種色云云復次有
T2213_.58.0107b28: 五種色。論云。復有五種色。身作無作色口
T2213_.58.0107b29: 作無作及作業色。五情五塵。麁色動影像誑
T2213_.58.0107c01: 色。麁色者可見可聞可嗅可味可觸如土石
T2213_.58.0107c02: 等。動色者有二種。一者衆生動作。二者非衆
T2213_.58.0107c03: 生動作。如水火風動作。地依地故動。下有
T2213_.58.0107c04: 大風動水水動地。風之動樹。酒自沸動。如
T2213_.58.0107c05: 磁石&MT02501;鐵。如眞珠玉硨磲瑪瑙夜能自行。皆
T2213_.58.0107c06: 是衆生先世福徳業因縁不可思議。問曰。影
T2213_.58.0107c07: 色像色不應別説。何以故眼光明對清淨鏡
T2213_.58.0107c08: 故反自照見。影亦如是。遮光故影現無更有
T2213_.58.0107c09: 法。答曰。是事不然。如油中見像黒轉非本
T2213_.58.0107c10: 色。如五尺刀中。横觀則面像廣。縱觀則面
T2213_.58.0107c11: 像長。則非本面。如大秦水精中玷。玷皆有
T2213_.58.0107c12: 面像。則非一面像。以是因縁故非還見本
T2213_.58.0107c13: 像。有鏡有人有持者有光明。衆縁和合故有
T2213_.58.0107c14: 像生。誑色者如炎如幻如化如乾闥婆城等。
T2213_.58.0107c15: 遠誑人眼。近無所有。如是等種種無量色
T2213_.58.0107c16: 總名色衆云云已上釋色蘊畢　次受蘊者。依
T2213_.58.0107c17: 倶舍等意者。大地法中隨一也領納苦樂憂
喜捨等爲義		所
T2213_.58.0107c18: 謂苦樂二受。唯五識相應身也。是即欲界及
T2213_.58.0107c19: 通初二禪也。唯樂受第三禪意識相應身也。
T2213_.58.0107c20: 憂喜二受唯意識相應。是又欲界並通初二
T2213_.58.0107c21: 禪也。捨受ノ一ハ通六識相應也。又云味受力
T2213_.58.0107c22: 故貪著諸欲。又大論云。受衆者内眼外色
T2213_.58.0107c23: 縁合。欲見有明有空。色在可見處。如是等
T2213_.58.0107c24: 因縁生眼識。是上因縁及識和合故。從識中
T2213_.58.0107c25: 生心數法名爲觸。是觸爲一切心數法根本。
T2213_.58.0107c26: 三衆倶生。所謂受想行云云又云。復次有二
T2213_.58.0107c27: 種受。身受心受。内受外受。麁受遠受。淨不
T2213_.58.0107c28: 淨云云又云。復有三種受。苦樂不苦不樂。善
T2213_.58.0107c29: 不善無記。學無學非學非無學。欲界繋色
T2213_.58.0108a01: 界繋無色繋云云又云。復有四受。内身受外
T2213_.58.0108a02: 身受内心受外心受。四正勤四如意足等相
T2213_.58.0108a03: 應受。及四流四縛等相應受。是名四種受云云
T2213_.58.0108a04: 又云。復有五種受。樂根苦根憂根喜根捨
T2213_.58.0108a05: 根云云又云。復有六受法。六識相應受。意識
T2213_.58.0108a06: 分別爲十八受。所謂眼見色思惟分別心生
T2213_.58.0108a07: 喜。眼見色思惟分別心生憂。眼見色思惟分
T2213_.58.0108a08: 別心生捨。乃至意識亦如是。是十八受中有
T2213_.58.0108a09: 淨有垢爲三十六。三世各三十六爲百八。如
T2213_.58.0108a10: 是等種種因縁分別。名爲受衆云云已上釋受
T2213_.58.0108a11: 蘊畢　次想蘊者於男女等境
取差別爲義		文云。倒想力故
T2213_.58.0108a12: 貪著諸見云云又大論云。復次佛説有四種
T2213_.58.0108a13: 想。有小想大想無量想無所有想。小想者覺
T2213_.58.0108a14: 知小法。如説小法者小欲小信小色小縁想
T2213_.58.0108a15: 名爲小想。復次欲界繋想爲小。色界繋想名
T2213_.58.0108a16: 爲大。三無色天繋想名爲無量。無所有繋想
T2213_.58.0108a17: 是名無所有想云云　次行蘊者。心所四十四
T2213_.58.0108a18: 并十四不相應。以上五十八爲行蘊攝也。心
T2213_.58.0108a19: 所四十六中。受想二別立爲別蘊故。文云。味
T2213_.58.0108a20: 受力故貪著諸欲。倒想力故貪著諸見云云又
T2213_.58.0108a21: 大論云。行衆者。佛或時説一切有爲法名爲
T2213_.58.0108a22: 行。或説三行。身行口行意行。身行者出入
T2213_.58.0108a23: 息。所以者何息屬身故。口行者覺觀。所以
T2213_.58.0108a24: 者何先覺觀然後語言。意行者受想。所以
T2213_.58.0108a25: 者何受苦樂取相心發。是名意行。心數法有
T2213_.58.0108a26: 二種。一者屬見。二者屬愛。屬愛主名爲受屬
T2213_.58.0108a27: 見主名爲想。以是故説是二法爲意行。佛或
T2213_.58.0108a28: 説十二因縁中三行。福行罪行無動行。福行
T2213_.58.0108a29: 者欲界繋善業。罪行者不善業。無動行者
T2213_.58.0108b01: 色無色界繋業。阿毘曇除受想餘心數法。及
T2213_.58.0108b02: 無想定滅盡定等心不相應法。是名爲行衆
T2213_.58.0108b03: 云云次識蘊者了別
爲義		依倶舍等意者。於此識有
T2213_.58.0108b04: 七。謂六識及意界也。此七者一之心王也。大
T2213_.58.0108b05: 論云。識衆者。内外六入和合故生六覺名爲
T2213_.58.0108b06: 識。以内縁力大故名爲眼識。乃至名爲意
T2213_.58.0108b07: 識文亦如聚沫泡炎芭蕉幻化者。以此五喩五
T2213_.58.0108b08: 蘊不實也。問。若然者以此五種之喩。總爲喩
T2213_.58.0108b09: 五蘊不實。將又以五種喩配當五蘊而爲喩
T2213_.58.0108b10: 耶　答。如所難雖不遮有兩義。正以二五種之
T2213_.58.0108b11: 喩一配當スルヲ五蘊ニ一爲二正義一也。所謂以聚沫喩
T2213_.58.0108b12: 色蘊之聚集。以泡喩受蘊之無實。以炎喩
T2213_.58.0108b13: 想蘊之不實。以芭蕉喩行蘊之無常。以幻
T2213_.58.0108b14: 化喩識蘊之妄計也云云自求性實等者。以如
T2213_.58.0108b15: 此五之喩。一一次第諦觀五蘊無性不實。都
T2213_.58.0108b16: 以不可得也。五蘊尚不可得。何況於此五
T2213_.58.0108b17: 蘊而得有心耶。故云二自求性實乃至而得有
T2213_.58.0108b18: 心一也。從麁至細等者。從色蘊之麁至四蘊之
T2213_.58.0108b19: 細故。去廣就略者。去四蘊之多就色蘊之一
T2213_.58.0108b20: 故也。乃至現在等者。如此歴三世明觀察。過
T2213_.58.0108b21: 去際不可得也。未來際不可得也。乃至現在
T2213_.58.0108b22: 亦無一念住時。故知衆縁合故假有也。衆縁
T2213_.58.0108b23: 離故無也。離合本來常住故中也。故云二乃
T2213_.58.0108b24: 至現在乃至即中一也。但非謂如彼顯宗空假
T2213_.58.0108b25: 中也更問遠離一切者。離去來一異有無生滅
T2213_.58.0108b26: 淨不淨動不動等一切二法分別之戲論。而
T2213_.58.0108b27: 住本不生自性清淨阿字門。故云二遠離一切
T2213_.58.0108b28: 乃至入阿字門一也。既廣對五隱説自心實相
T2213_.58.0108b29: 義已。故云二已上廣對五陰已説觀諸法實相一
T2213_.58.0108c01: 也已上等之六言
在下爛胞也		是即總結五陰也
T2213_.58.0108c02: 三從次明下。明觀我相中。如上於諸陰等
T2213_.58.0108c03: 者。次上歴五蘊從麁至細從廣就略種種諦
T2213_.58.0108c04: 觀終心不可得也。何況我人壽者。大論四
T2213_.58.0108c05: 十四云。問曰。我乃至知者見者等云何淨。答
T2213_.58.0108c06: 曰。種種求覓我想不可得。是名我淨。第一
T2213_.58.0108c07: 義中無淨亦無無淨。譬如沈臭死狗。乃至皮
T2213_.58.0108c08: 毛血肉骨髓都盡。是時非狗非猪。不得言
T2213_.58.0108c09: 淨不得言不淨。我乃至知者見者亦如是。以
T2213_.58.0108c10: 無我空智惠求我相不可得。是時非有我非
T2213_.58.0108c11: 無我云云又同論八十九云。須菩提衆生但住
T2213_.58.0108c12: 名相虚妄憶相分別中。是故菩薩行般若波
T2213_.58.0108c13: 羅蜜。於名相虚妄中拔出衆生。須菩提白
T2213_.58.0108c14: 佛言。世尊何等是名。何等是相。佛言。以
T2213_.58.0108c15: 此名強作假施設。所謂此色此受想行識。此
T2213_.58.0108c16: 男此女。此大此小。此地獄此畜生此餓鬼。此
T2213_.58.0108c17: 人此天。此有爲此無爲。此須陀洹乃至此辟
T2213_.58.0108c18: 支佛道此佛道。須菩提一切和合法皆是假
T2213_.58.0108c19: 名。一切有爲法但有名相云云以是義故云二何
T2213_.58.0108c20: 況我人乃至有心可得一也。如長爪等者。彼
T2213_.58.0108c21: 長爪梵志。以一切不受法雖爲最極。而不知
T2213_.58.0108c22: 此不受一切法之無自性故還墮此見。故云二
T2213_.58.0108c23: 如長爪乃至受是見一也。今亦如是等者。取
T2213_.58.0108c24: 著畢竟獨空智惠不能拔出此見。還爲此見
T2213_.58.0108c25: 所燒。如大論九十二云云汝等若著是法能生
T2213_.58.0108c26: 苦惱。譬如熱金丸雖是寶物投則燒手。如
T2213_.58.0108c27: 是菩薩教化衆生行菩薩道。自無所著云云是
T2213_.58.0108c28: 亦如此。著觀空智惠。不知自心實相不可思
T2213_.58.0108c29: 議從縁起之萬法。故云二取著觀空乃至得入
T2213_.58.0109a01: 眞淨菩提心一也
T2213_.58.0109a02: 四從次復下。約十八界明義中。次復説十八
T2213_.58.0109a03: 界等者。釋經之若界若處。然者可校牒也。廣
T2213_.58.0109a04: 明此三法者。總指三科之法。所謂五陰十二
T2213_.58.0109a05: 入十八界也。以此三科法攝盡一切法。故云
T2213_.58.0109a06: 已攝一切法也
T2213_.58.0109a07: 五從復云下。約一切法明義中。即是摩訶
T2213_.58.0109a08: 者。大品等。始從五陰終至種智菩提。約一
T2213_.58.0109a09: 一法明諸法實相之義也。故云即是摩訶乃
T2213_.58.0109a10: 至不可得也。復次如聲聞等者。聲聞人即陰
T2213_.58.0109a11: 界入求我。離陰界入而求我。相在而求我。終
T2213_.58.0109a12: 皆不可得。爾時於八正道中。遠塵離垢得
T2213_.58.0109a13: 法眼生。法眼生者即小乘初果也。故云復次
T2213_.58.0109a14: 聲聞人乃至正法眼生也云云
T2213_.58.0109a15: 六從眞言下。約眞言門明義中二。一明祕要
T2213_.58.0109a16: 法門。二明頓悟法門　初中初觀陰入界等
T2213_.58.0109a17: 者。五相成身中妙觀察智分也。即時懸悟自
T2213_.58.0109a18: 心本生等者。通達心修菩提心等分也。於
T2213_.58.0109a19: 如來知見者證金剛心等分也。遠塵離垢等
T2213_.58.0109a20: 者。指除蓋障三昧也。得法眼淨者。指初法明
T2213_.58.0109a21: 道位也。以小乘斷見惑證初果位。寄齊今
T2213_.58.0109a22: 宗得除蓋障三昧入初法明道位也。若不作
T2213_.58.0109a23: 如是者。若不用五相三密方便直説眞淨菩
T2213_.58.0109a24: 提心。衆生無由悟入。當知今此五相三密方
T2213_.58.0109a25: 便者。最上甚深祕要法門也。故云若不作
T2213_.58.0109a26: 如是乃至祕要法門也
T2213_.58.0109a27: 二從如餘下。明頓悟法門中。如餘遠離方便
T2213_.58.0109a28: 等者。指四家大乘諸菩薩也。未能遠離等
T2213_.58.0109a29: 者。九種住心等各各至極果位。皆是今宗所
T2213_.58.0109b01: 言本心之影像也。如執水中影像。終不識
T2213_.58.0109b02: 天上本月也。故大論第六云。水中月者。月
T2213_.58.0109b03: 在虚空中影現於水。實法性月在如法性實
T2213_.58.0109b04: 際虚空中。凡人心水中有我我所相現。以是
T2213_.58.0109b05: 故如水中月云云私云。隨義轉用&MT06279;以スルニ二自宗
T2213_.58.0109b06: 意一。此中實法性月者。自性清淨滿月住無垢
T2213_.58.0109b07: 常住淨虚空中。所謂心虚空菩提三種無二
T2213_.58.0109b08: 之大菩提心是也。凡人心水中者指九種住
T2213_.58.0109b09: 心人。如云我是凡夫。心水中者指彼空無相
T2213_.58.0109b10: 心水。此空無相之心水中各有所證得之法
T2213_.58.0109b11: 執。是則如影。以貪著此影像故不見本來清
T2213_.58.0109b12: 淨本月也。故同論云。如小兒見水中月歡喜
T2213_.58.0109b13: 欲取。大人見之則笑。無智人亦如是。身見
T2213_.58.0109b14: 故見有吾我。無實智故見種種法。見已歡
T2213_.58.0109b15: 喜。故取諸相等。諸得道人笑之云云私云。
T2213_.58.0109b16: 小兒譬顯人。大人譬密人。身見譬各各法
T2213_.58.0109b17: 執。無實智譬無眞言如實知見。又云。譬如
T2213_.58.0109b18: 靜水中見月影。攬水則不見。無明心靜水
T2213_.58.0109b19: 中見吾我憍慢諸結使影。實智惠杖攬心水。
T2213_.58.0109b20: 則不見吾我諸結使影云云私云。靜水中者指
T2213_.58.0109b21: 各各所證三昧。所謂如他縁乘。於圓成不
T2213_.58.0109b22: 變之靜水中見唯識唯心影像。如覺心不生
T2213_.58.0109b23: 者。於八不正觀靜水中見畢竟中道之影像。
T2213_.58.0109b24: 如一道無爲心者。於三諦即是靜水中見本
T2213_.58.0109b25: 地無作之影像。如極無自性心者。於海印
T2213_.58.0109b26: 三昧之靜水見十佛自境界之影像。皆悉於
T2213_.58.0109b27: 心外之靜水中各見其影像。終不見知祕密
T2213_.58.0109b28: 莊嚴之天月。故云二以種種門乃至心之影像一
T2213_.58.0109b29: 也云云今眞言行者等者。於初發心時直住如
T2213_.58.0109c01: 實大菩提心。心自證心心自覺心。故云二於初
T2213_.58.0109c02: 發心時乃至不由他悟一也。是則速疾神通乘
T2213_.58.0109c03: 教義。故云二當知此觀復名頓悟法門一也　已
T2213_.58.0109c04: 上廣明著處畢
T2213_.58.0109c05: 三從經云下。明法明道位中。自九。一明得
T2213_.58.0109c06: 五障三昧。二明常住佛會。三明得五神通。四
T2213_.58.0109c07: 明得陀羅尼。五明次第相釋。六明生槃不
T2213_.58.0109c08: 著。七明住無爲戒。八明通達正見。九明信
T2213_.58.0109c09: 解力
T2213_.58.0109c10: 初中。自二。一明牒經。二明隨釋　初牒經
T2213_.58.0109c11: 可見
T2213_.58.0109c12: 二明隨釋中三。一明初入如來境界。二明
T2213_.58.0109c13: 法明義。三明正得除蓋障三昧　初中入佛
T2213_.58.0109c14: 智惠等者。所言佛智惠者。指一切智智極
T2213_.58.0109c15: 果。有無量方便門等者。如彼顯乘有無量入
T2213_.58.0109c16: 佛智惠門。所謂六度四弘百八三昧五百陀
T2213_.58.0109c17: 羅尼門也。今此宗直以如實大菩提心即得
T2213_.58.0109c18: 入一切嘉會境界。故云今此宗乃至如來境
T2213_.58.0109c19: 界也
T2213_.58.0109c20: 問。上云眞語爲門。今云直以淨菩提心爲
T2213_.58.0109c21: 門。然者於今宗既有種種門耶　答。上眞語
T2213_.58.0109c22: 爲門者。是即大圓鏡智所出音聲也。彼大圓
T2213_.58.0109c23: 鏡智自他三密宛然明朗無礙。知見此自他
T2213_.58.0109c24: 平等三密名爲淨菩提心。故釋云二入眞言門
T2213_.58.0109c25: 略有三事一者身密門二者語密門三者心密
T2213_.58.0109c26: 門一也。是即大圓鏡智所現自他三三平等淨
T2213_.58.0109c27: 菩提心爲門之意也。譬如彌勒等者。此事上
T2213_.58.0109c28: 引入法界品文悉記之。今引之爲例證者。彼
T2213_.58.0109c29: 説初地功徳故。以證初法明道位也
T2213_.58.0110a01: 二從法明下。明初法明道位中。又三。一明
T2213_.58.0110a02: 清淨除滅。二明譬喩。三明合譬　初中。法
T2213_.58.0110a03: 明者以覺心等者。前約種種著處明自心本
T2213_.58.0110a04: 不生義畢。故其心清淨而安住本初不生之
T2213_.58.0110a05: 大圓明。初明知見古佛所行之大道故云二初
T2213_.58.0110a06: 法明道一也。菩薩住此者。菩薩初得入初法
T2213_.58.0110a07: 明道位時。妄想顛倒所有一切煩惱業障苦
T2213_.58.0110a08: 報皆清淨深滅也。是即非斷滅。但除其執
T2213_.58.0110a09: 不斷法體也。譬之意亦爾。了二知シヌレハ非スト毒毒
T2213_.58.0110a10: 氣自除。只是本來玩好之具也云云
T2213_.58.0110a11: 二從譬如下。明譬喩中。譬如暗中者。譬文
T2213_.58.0110a12: 自可見云云
T2213_.58.0110a13: 三從行人下。明合譬中。行人亦復者。今以
T2213_.58.0110a14: 上譬文一一合譬セハ者。人暗中者。人有九種
T2213_.58.0110a15: 暗亦有九種。雖然不知自己本來之利寶之
T2213_.58.0110a16: 同一也。所言利寶者。自心萬徳之淨菩提心
T2213_.58.0110a17: 如意寶是也。此寶自本有リ二心内之庫藏ニ一。然
T2213_.58.0110a18: 如實自不了知故。妄計謂貪瞋癡之三毒。
T2213_.58.0110a19: 是即譬下依二無明一所起根本煩惱上也。故云二譬
T2213_.58.0110a20: 如暗中乃至以作毒想一也。其心執著者。譬
T2213_.58.0110a21: 起枝末煩惱。垂欲命終者。譬下依二此根本枝
T2213_.58.0110a22: 末煩惱業一。從冥入冥後苦赴苦將欲レ斷中法身
T2213_.58.0110a23: 立惠命上也。時有良醫等者。譬下如來遍照大醫
T2213_.58.0110a24: 王哀之曉二其本有一見シムルニ二其縁起一。唯三部
T2213_.58.0110a25: 萬徳之外ハ一微塵計リモ無シ二妄執煩惱之體一。是
T2213_.58.0110a26: 即知中見スルニ之本來常住ニ&MT06279;佛蓮金三部之妙體ト上
T2213_.58.0110a27: 也。即時引主傷處者。譬押ヘテ二父母所生肉身一
T2213_.58.0110a28: 以二五智之明燈一明ニ徹照スル之時。教二示スナリ一切
T2213_.58.0110a29: 衆生色身實相從本際以來常是毘盧遮耶平
T2213_.58.0110b01: 等智身。非是得菩提時。強空諸法便成法
T2213_.58.0110b02: 界也ト一。猶見所傷等者。譬下如レ此雖レ覺二知父母
T2213_.58.0110b03: 所生之色身即毘盧遮那之智身ト一未ルニレ轉中苦
T2213_.58.0110b04: 道之衆塗上也。了知非毒等者。譬下覺二知煩惱
T2213_.58.0110b05: 貪嗔癡三毒即佛金蓮之三部聖衆心地一巳テ。
T2213_.58.0110b06: 修二三平等妙行一不レ久得二除蓋障三昧一住中初
T2213_.58.0110b07: 歡喜地上也。餘文可見云云
T2213_.58.0110b08: 三從經次下。明正得除蓋障中五。一明離煩
T2213_.58.0110b09: 惱障。二明業障。三明生障。四明法障。五明所
T2213_.58.0110b10: 知障
T2213_.58.0110b11: 初中二。一明標經文。二明正釋煩惱障。初
T2213_.58.0110b12: 文可見
T2213_.58.0110b13: 二從是中下。正釋煩惱障中。一者煩惱障者。
T2213_.58.0110b14: 此中有根本枝末煩惱。且依大論等。貪瞋
T2213_.58.0110b15: 癡三毒名爲根本煩惱。八萬四千名爲枝末
T2213_.58.0110b16: 也。所謂貪欲有二萬一千枝末。瞋恚有二
T2213_.58.0110b17: 萬一千枝末。愚癡有二萬一千枝末。三毒等
T2213_.58.0110b18: 分有二萬一千枝末。故成八萬四千枝末煩
T2213_.58.0110b19: 惱也。故云謂根本乃至障蓋淨心也。及由宿
T2213_.58.0110b20: 世偏習等者。或貪欲深而嗔癡淺。或瞋恚深
T2213_.58.0110b21: 而貪癡淺。或愚癡深而貪嗔淺。或執有執
T2213_.58.0110b22: 無。如此等有種種無量偏執不入佛法也。故
T2213_.58.0110b23: 云及由乃至不入佛法也
T2213_.58.0110b24: 二從二者下。明業障中。二者業障者。過現
T2213_.58.0110b25: 造十惡五逆四重誹法等無量重罪故。趣種
T2213_.58.0110b26: 種惡趣不入佛法也
T2213_.58.0110b27: 三從三者下。明生障中。三者生障等者。謂
T2213_.58.0110b28: 雖得國王大臣等勝上無難生處。而其身無
T2213_.58.0110b29: 暇而不暇諮訪善知識。故云不入佛法也
T2213_.58.0110c01: 四從四者下。明法障中。四者法障等者。以
T2213_.58.0110c02: 先世障正法故。不逢善支不聞正法故。不入
T2213_.58.0110c03: 佛法也
T2213_.58.0110c04: 五從五者下。明所知障中。五者所知障等
T2213_.58.0110c05: 者。或師欲授弟子不受之。或弟子欲受師亦
T2213_.58.0110c06: 不授之。故師弟不和合不入佛法也。魔事品
T2213_.58.0110c07: 中所説如斯矣
T2213_.58.0110c08: 二從行者下。明常住佛會中。自四。一明結
T2213_.58.0110c09: 前句。二明見十方佛。三明常在佛會。四明
T2213_.58.0110c10: 成就佛法
T2213_.58.0110c11: 初結前句。自可見
T2213_.58.0110c12: 二從爾時下。明見十方佛中。爾時於自心中
T2213_.58.0110c13: 等者。法界即自心自心即法界故。於遍周法
T2213_.58.0110c14: 界中常見油麻之諸佛。故云於自心中乃至
T2213_.58.0110c15: 如觀明鏡也
T2213_.58.0110c16: 三從乃至下。明常在佛會中。乃至於諸者。得
T2213_.58.0110c17: 此三昧已。行住坐臥常在佛會。所以然者。於
T2213_.58.0110c18: 普門法界自本三部聖衆心地外無微塵許之
T2213_.58.0110c19: 餘法。然以妄見故見貪嗔癡等煩惱業苦。今
T2213_.58.0110c20: 此煩惱業苦皆悉除滅故。於普門法界常見
T2213_.58.0110c21: 一切諸佛也
T2213_.58.0110c22: 四從時諸下。明成就佛法中。時諸聖者等
T2213_.58.0110c23: 者。今此眞言行者得除蓋障三昧。初列在諸
T2213_.58.0110c24: 佛會座故。先達聖者常以勝妙方便慰喩新
T2213_.58.0110c25: 入聖者。依之歡喜悦樂即成就一切佛法也。
T2213_.58.0110c26: 當知行人者。以二横得一且云レ同。非全成也。是
T2213_.58.0110c27: 即於二初地一横ニ具足成就諸地功徳。故云位同
T2213_.58.0110c28: 大覺也。雖然非第十一地極果。故云然非
T2213_.58.0110c29: 究竟妙覺大牟尼位也。猶如淨月者。自然自
T2213_.58.0111a01: 證大菩提心體如淨月體。雖然如淨月初日
T2213_.58.0111a02: 乃至十五日圓明漸増。淨菩提心亦如是。修
T2213_.58.0111a03: 生顯徳智用位位増進。至究竟大牟尼位。如
T2213_.58.0111a04: 初日月體次第増進第十五日圓滿也。第十
T2213_.58.0111a05: 五日方等者。大集經第三十五云譬如十五
T2213_.58.0111a06: 日月一切圓滿照於月愛摩尼寶珠。如是寶
T2213_.58.0111a07: 珠以月光故能出多水。滿於小河及諸大河
T2213_.58.0111a08: 又滿大海云云私云。第十五日月譬妙覺果
T2213_.58.0111a09: 滿之大智。月愛摩尼寶珠譬自性清淨之本
T2213_.58.0111a10: 心。此寶珠所ルルヲレ照サ二於月光ニ一者。譬下以二本有
T2213_.58.0111a11: 智一照二本有境一之自受用境智冥合上。能出多
T2213_.58.0111a12: 水者。譬下成二自受用智體一已テ於二普門法界一出二
T2213_.58.0111a13: 大慈大悲水一潤中一切衆生上。所謂以今宗意
T2213_.58.0111a14: 隨義轉用セハ者。小河譬人天二乘等得益。大河
T2213_.58.0111a15: 譬四家大乘等得益。大海譬眞言祕密得益
T2213_.58.0111a16: 也云云
T2213_.58.0111a17: 三從又行下。明得五神通中。自二。一明遊
T2213_.58.0111a18: 諸佛刹。二明廣修諸度
T2213_.58.0111a19: 初中。不動本心等者。不動自然自證大菩提
T2213_.58.0111a20: 心八葉中臺藏。而現第二第三等種種隨類
T2213_.58.0111a21: 之身口意。廣度無盡衆生界故也
T2213_.58.0111a22: 二從興種下。明廣修諸度中。興種種供者。以
T2213_.58.0111a23: 淨菩提心所起行願。遍於普門法界供養無
T2213_.58.0111a24: 量善知識。諸度滿足十地究竟。故云興種種
T2213_.58.0111a25: 乃至修諸度也
T2213_.58.0111a26: 四從復由下。明得陀羅尼中三。一明結前生
T2213_.58.0111a27: 後。二明解方俗言音。三明知衆生心行　初
T2213_.58.0111a28: 中。復由意根淨故者。其心住如實淨菩提心
T2213_.58.0111a29: 故云爾也
T2213_.58.0111b01: 二從次得下。明知方俗言音中。得解無量等
T2213_.58.0111b02: 者。於普門法界無量無邊無盡無餘衆生界。
T2213_.58.0111b03: 種類若干ナル各各ノ言辭句等。處處往往ノ方俗
T2213_.58.0111b04: 言音等。一一次第通解之。故云二得解無量乃
T2213_.58.0111b05: 至一切世界亦如是一也。梵本嚕多等者。大
T2213_.58.0111b06: 小長短等諸聲皆其梵語別也。如此等梵語
T2213_.58.0111b07: 多含而雖難具翻。其一一梵語多含言音句
T2213_.58.0111b08: 義等一一通解之。如南贍浮提。東西北州
T2213_.58.0111b09: 之言音亦爾也。四州六欲四禪等言音亦爾
T2213_.58.0111b10: 也。如一四別者。小千中千大千乃至無量無
T2213_.58.0111b11: 邊不可思議盡空法界一切世界ニヲイテ。通二多ノ大
T2213_.58.0111b12: 小長短等諸聲ニ一亦爾也。故云二總持境界無所
T2213_.58.0111b13: 不得等一也
T2213_.58.0111b14: 三從以得下。明知衆生心行中。自五。一明結
T2213_.58.0111b15: 前生後。二明衆生通塞。三明引論證。四明悲
T2213_.58.0111b16: 智滿足。五明生佛平等
T2213_.58.0111b17: 初中。以得陀羅尼者。結前生後句也
T2213_.58.0111b18: 二從能知下。明衆生通塞中。能知一切衆生
T2213_.58.0111b19: 者。能知一切衆生貪行多少瞋行多少癡行
T2213_.58.0111b20: 多少。及三毒厚薄。故云二能知一切衆生乃至
T2213_.58.0111b21: 無量差別一也
T2213_.58.0111b22: 三從如釋下。明引論證中。如釋論等者。彼
T2213_.58.0111b23: 論八十四云。須菩提言。世尊何因縁故道種
T2213_.58.0111b24: 智是菩薩智。佛言。一切道菩薩應知。若聲
T2213_.58.0111b25: 聞辟支佛道菩薩道具足知。亦應用此道度
T2213_.58.0111b26: 衆生。亦不作實際證文亦皆互用無礙者。六
T2213_.58.0111b27: 根互用故。如法花説云云
T2213_.58.0111b28: 四從又能下。明悲智滿足中。又能觀彼根縁
T2213_.58.0111b29: 等者。能知一切衆生可度不可度上中下等
T2213_.58.0111c01: 種種根縁而成就衆生。行如來事莊嚴佛土
T2213_.58.0111c02: 也。當知眞言門等者。眞言行者不闕法則精
T2213_.58.0111c03: 進修行。以父母所生肉身一生間可至此除
T2213_.58.0111c04: 蓋障三昧之位也云云
T2213_.58.0111c05: 五從復次下。明生佛平等中。復次如上所説
T2213_.58.0111c06: 等者。指今初法明道所顯功徳也。此諸功徳
T2213_.58.0111c07: 者更非別物。只是一切衆生本有常住萬徳。
T2213_.58.0111c08: 然爲無明所覆障不開發故。未能發起祕密
T2213_.58.0111c09: 神通力故也
T2213_.58.0111c10: 五從今此下。明次第相釋中。今此眞言門等
T2213_.58.0111c11: 者。如上諸句一一次第轉釋也。其文可見｣
T2213_.58.0111c12: 六從復次下。明不著生槃中。復次行者等
T2213_.58.0111c13: 者。處於生死證於涅槃。不著生死不染涅槃
T2213_.58.0111c14: 也。無間猶可住。何況於自餘衆生趣哉。是
T2213_.58.0111c15: 則淨菩提心勢力法爾然也
T2213_.58.0111c16: 七從如是下。明住無爲戒中五。一明結前生
T2213_.58.0111c17: 後。二明釋戒義。三明譬。四明合譬。五簡小
T2213_.58.0111c18: 戒。初可見
T2213_.58.0111c19: 二從即是下。是釋戒義中。即是不從師等
T2213_.58.0111c20: 者。得法明道時妄想煩惱熱惱自深滅。自然
T2213_.58.0111c21: 至自心清冷之池。是故不從他得故云二不從
T2213_.58.0111c22: 師得住無爲戒一也
T2213_.58.0111c23: 三從譬下。明譬中。譬如水性等者。水性自
T2213_.58.0111c24: 本清冷譬自性清淨之心水也。遇薪火因縁
T2213_.58.0111c25: 者。薪譬煩惱。火譬業。灼爛諸物譬苦果也｣
T2213_.58.0111c26: 四從眞言下。明合譬中。眞言行者等者。得
T2213_.58.0111c27: 此三昧時妄想顛倒之煩惱業苦除滅。故自
T2213_.58.0111c28: 心即本性尸羅也云云
T2213_.58.0111c29: 五從如聲下。簡小戒中。如聲聞等者。衆
T2213_.58.0112a01: 縁具足作法受得故方便守護。但期盡形故
T2213_.58.0112a02: 壽盡戒亦亡。非如此戒世世生生無失犯
T2213_.58.0112a03: 也
T2213_.58.0112a04: 八從又由下。明通達正見中三。一明結前生
T2213_.58.0112a05: 後。二明釋其義。三明引法華經
T2213_.58.0112a06: 初中。又由住斯戒故等者。結前生後句也｣
T2213_.58.0112a07: 二從實智下。明釋其義中。實智増明等者。於
T2213_.58.0112a08: 地前凡夫地雖發如實菩提心。未得此三昧
T2213_.58.0112a09: 故實智昧劣也。今得除障三昧住法明道故
T2213_.58.0112a10: 實智増明也。逮見不思議中道者。非空之空
T2213_.58.0112a11: 者金剛部也。非假者蓮華部也。非中之中者
T2213_.58.0112a12: 佛部也。甚深縁起者。今此三部聖衆雖不從
T2213_.58.0112a13: 自生不從他生不從共生不從離生。然亦内
T2213_.58.0112a14: 因外縁具足而出世。故云甚深縁起也。制止
T2213_.58.0112a15: 八顛者。斷常一異去來有無等也。遠離二邊
T2213_.58.0112a16: 者。如此八倒皆不出二邊。所謂斷常二邊。乃
T2213_.58.0112a17: 至有無等二邊也
T2213_.58.0112a18: 三從迦葉下。明引法華經中。迦葉亦云等
T2213_.58.0112a19: 者。信解品云。我等今者眞阿羅漢云云今從
T2213_.58.0112a20: 不證眞實阿羅漢以前。皆是不得如來正見
T2213_.58.0112a21: 故云邪見也云云餘文可見云云　已上釋答第
T2213_.58.0112a22: 二問畢
T2213_.58.0112a23: 九從今此下。明信解力中二。一明結前生
T2213_.58.0112a24: 後。二明結釋經文　初文可見
T2213_.58.0112a25: 二從即時下。明結釋經文中。自六。一明無礙
T2213_.58.0112a26: 智生。二明不能天魔動。三明結歸經文。四明
T2213_.58.0112a27: 堅固信解力。五明喩。六明取要言之
T2213_.58.0112a28: 初中。無礙智生者。於此位獲得四無礙智。於
T2213_.58.0112a29: 普門法界一切諸法而通達無謬。猶如明眼
T2213_.58.0112b01: 之人於日中見衆色無謬也
T2213_.58.0112b02: 二從雖無下。明不能天魔動中。雖無量天魔
T2213_.58.0112b03: 等者。然者何故不擧煩惱五蘊死魔等三種
T2213_.58.0112b04: 耶　答。得除蓋障三昧故。煩惱除去通達人
T2213_.58.0112b05: 法二空故。五蘊魔無之。永離生死故死魔亦
T2213_.58.0112b06: 除。故不擧三種魔。只擧天魔也。天魔遠至
T2213_.58.0112b07: 第十地。是即佛果一障也。故今猶擧天魔也
T2213_.58.0112b08: 云云相似波羅蜜者。天魔爲妨大法。化作佛
T2213_.58.0112b09: 身雖説相似波羅蜜。不生一念疑慮之心也
T2213_.58.0112b10: 云云
T2213_.58.0112b11: 三從故經下。明結歸經文。自可見
T2213_.58.0112b12: 四從以如下。明信解力中。以如正見等者。地
T2213_.58.0112b13: 前非不退故非信心堅固。今得除蓋障三昧
T2213_.58.0112b14: 成無礙智故。得最上堅固信解力也。又地
T2213_.58.0112b15: 前信而非解。今信解成就也。依信解力進修
T2213_.58.0112b16: 如實巧度故。無量一切佛法皆悉成就也
T2213_.58.0112b17: 五從龍樹下。明喩中。龍樹以爲者。譬顯密漸
T2213_.58.0112b18: 頓不同。上具引之釋畢云云
T2213_.58.0112b19: 六從故佛下。明取要言之。自可見。是善男
T2213_.58.0112b20: 子善女人者。指初地菩薩也。無量功徳者。横
T2213_.58.0112b21: 皆悉成就十一地功徳故也。二地以去但此
T2213_.58.0112b22: 初地横得之功徳ヲ竪ニ開出スル之許リ也。具如華
T2213_.58.0112b23: 嚴經等説初發心住功徳也　已上釋答第三
T2213_.58.0112b24: 問畢
T2213_.58.0112b25: 三從爾時下。明薩埵九問中。自爲九。一總
T2213_.58.0112b26: 明全同意。二明問菩提生。三明問發菩提心
T2213_.58.0112b27: 相。四明問心續生次第。五明第四第五問。六
T2213_.58.0112b28: 明問心妙功徳。七明問以何行云何修。八明
T2213_.58.0112b29: 問心殊異。九明總結矣
T2213_.58.0112c01: 初中。又二。一明總廣牒。二明釋其意。初自可
T2213_.58.0112c02: 見
T2213_.58.0112c03: 二從如上下。釋其意中。如上佛説等者。上
T2213_.58.0112c04: 約著所等廣明心實相故云爾也。時金剛手
T2213_.58.0112c05: 等者。言既雖明自心無性。未知云何發菩提
T2213_.58.0112c06: 心云何行菩提行云何證菩提果等。是故金
T2213_.58.0112c07: 剛手以此心致九問也。故云二時金剛手乃至
T2213_.58.0112c08: 廣演其義一也。是中略有九句者。以一問爲一
T2213_.58.0112c09: 句故云爾也
T2213_.58.0112c10: 二從云何下。明問菩提生中。又二。一明別牒。
T2213_.58.0112c11: 二明隨釋　初別牒可見
T2213_.58.0112c12: 二從即是下。明隨釋中。云何世尊等者。是
T2213_.58.0112c13: 明第一問也。如華嚴等者。彼經第七賢首品
T2213_.58.0112c14: 云。菩薩於生死最初發心時。一向求菩提堅
T2213_.58.0112c15: 固不可動。彼一念功徳深廣無邊際。如來窮
T2213_.58.0112c16: 劫猶不盡文同第十云。爾時天帝白法惠菩
T2213_.58.0112c17: 薩言。佛子初發心菩薩爲成就幾功徳藏。法
T2213_.58.0112c18: 惠答言。佛子乃至我當承佛神力具足演説。
T2213_.58.0112c19: 佛子假使有供養東方阿僧企世界衆生一切
T2213_.58.0112c20: 樂具乃至一劫。然後教令淨修五戒。南西北
T2213_.58.0112c21: 方四維上下亦復如是。佛子於意云何。彼人
T2213_.58.0112c22: 功徳寧爲多不。帝釋言。佛子除諸如來其
T2213_.58.0112c23: 餘一切不能稱量彼人功徳。法惠菩薩語帝
T2213_.58.0112c24: 釋言。佛子初發心菩薩功徳之藏百分。彼人
T2213_.58.0112c25: 功徳不及其一。千分百千億分百千億那由
T2213_.58.0112c26: 他分。乃至不可數不可譬喩不可説分。彼人
T2213_.58.0112c27: 功徳不及其一云云都此經中説初發意功徳。
T2213_.58.0112c28: 不可勝計云云此中直問心之密印者。直問虚
T2213_.58.0112c29: 空無垢自性清淨之最祕密印也云云是問發
T2213_.58.0113a01: 菩提心自性也云云更問
何印
T2213_.58.0113a02: 三從第二下。明問菩提心相中。第二句云復
T2213_.58.0113a03: 者。言已發菩提心者菩提性成於内必其相
T2213_.58.0113a04: 可影於外故。其發菩提心之相云何ソト問フ也。如
T2213_.58.0113a05: 般若等者。如上引之云云餘文自可見
T2213_.58.0113a06: 四從第三下。明問心續生次第中。第三句大
T2213_.58.0113a07: 勤勇等者。始自一念齊施心終至淨菩提心。
T2213_.58.0113a08: 有ルト二幾心數次第一而問フ也。是心者指初法明
T2213_.58.0113a09: 道位也
T2213_.58.0113a10: 五從第四下。明第四第五問中。第四第五句
T2213_.58.0113a11: 者。此有二問。所謂第四問心相續生諸差別
T2213_.58.0113a12: 之相。第五問下相續勝進之間經二幾時一而得ルト中
T2213_.58.0113a13: 究竟大牟尼淨菩提心位ヲ上也
T2213_.58.0113a14: 六從第六下。明問心妙功徳中。第六句等
T2213_.58.0113a15: 者。謂問於此淨菩提有幾功徳也
T2213_.58.0113a16: 七從第七下。問以何行云何修中。第七句云
T2213_.58.0113a17: 等者。此亦應有二問。謂一者問應用何等
T2213_.58.0113a18: 行。二者問何應修行也
T2213_.58.0113a19: 八從第八下。明問識心與殊異心中。第八第
T2213_.58.0113a20: 九句等者。謂有二問。一者問異生異熟識
T2213_.58.0113a21: 心。二者問瑜伽行者種種殊異之心也
T2213_.58.0113a22: 九從阿闍下。明總結中。自三。一明分爲十
T2213_.58.0113a23: 句。二明一部始終説九問意。三明如來答不
T2213_.58.0113a24: 次第
T2213_.58.0113a25: 初中。阿闍梨等者指善無畏也。或可爲十
T2213_.58.0113a26: 句者。及彼行修行ノ句ヲ分爲二二句一故成十句
T2213_.58.0113a27: 也
T2213_.58.0113a28: 二從從此下。明一部始終説九問意中。從此
T2213_.58.0113a29: 以後等者。一部始終世尊以此九問之意而
T2213_.58.0113b01: 演説也。故云二從此以後乃至廣分別説一也
T2213_.58.0113b02: 三從然佛下。明如來答不次第中。又三。一明
T2213_.58.0113b03: 結前機得益。二明存爛脱。三明生疑盡流
T2213_.58.0113b04: 初中然佛等者。佛如ニ二金剛手之問次第ノ一不
T2213_.58.0113b05: レ説。而守二前機之得益一。前後不次第ニ説也。故
T2213_.58.0113b06: 云二然佛觀當時乃至得意求宗一也
T2213_.58.0113b07: 二從或下。明存爛脱中。或後問等者。爲誠慢
T2213_.58.0113b08: 法者爛脱ニ説ク也。故云二文無定准一也
T2213_.58.0113b09: 三從或轉下。明生疑盡流中。或轉生等者。言
T2213_.58.0113b10: 先前機生疑慮故。先問答往復而可有利益
T2213_.58.0113b11: 之時。如來不論薩埵發問之次第而説之。盡
T2213_.58.0113b12: 彼支末之流難也
T2213_.58.0113b13: 四從次如下。明如來答中。又五。一明結前生
T2213_.58.0113b14: 後。二明如來讃歎。三明答菩提生。四明答菩
T2213_.58.0113b15: 提相。五明答心續生
T2213_.58.0113b16: 初中。次如來答金剛手等者。釋經之如是説
T2213_.58.0113b17: 已乃至告金剛手言之文也。是結前生後句
T2213_.58.0113b18: 也
T2213_.58.0113b19: 二從善哉下。明如來讃嘆中。又四。一明約大
T2213_.58.0113b20: 智嘆。二明約大悲嘆。三明表所答深大。四
T2213_.58.0113b21: 明誡聽
T2213_.58.0113b22: 初中。以從如來種性生等者。言以本不生際
T2213_.58.0113b23: 爲如來種性。今此執金剛從a字本不生虚
T2213_.58.0113b24: 空無垢大菩提生。故云二從如來種性生一也。是
T2213_.58.0113b25: 即正指如來自然自證大菩提之體。從佛身
T2213_.58.0113b26: 語心生者。從如來三部之妙用生故云爾也｣
T2213_.58.0113b27: 二從如前下。明約大悲嘆中。如前大日世尊
T2213_.58.0113b28: 等者。如三世尊普應二大悲境界一。知シメスカ下金剛手
T2213_.58.0113b29: 亦爲二無量不可思議衆生一。而立二三密平等大
T2213_.58.0113c01: 行一。破二裂大疑網一。同二應&MT06279;之一得ント中三三平等句
T2213_.58.0113c02: 無盡莊嚴藏上。故云二善哉眞佛子一也。如大論
T2213_.58.0113c03: 云。大利益衆生故。歡喜讃嘆言善哉善哉。是
T2213_.58.0113c04: 即如佛世尊。大智大悲無勝無劣。故云二眞
T2213_.58.0113c05: 子一。如大論第七十二云。復次經説有三種
T2213_.58.0113c06: 子。一者不隨順生。二者隨順生。三者勝生。
T2213_.58.0113c07: 世人皆願二種子。隨順生勝生。佛法中唯欲
T2213_.58.0113c08: 一種。隨順。以無有勝佛故。又云。佛子有
T2213_.58.0113c09: 五。皆從口生法生。須陀洹乃至阿羅漢入正
T2213_.58.0113c10: 位菩薩。辟支佛雖佛法中種因縁。無佛時自
T2213_.58.0113c11: 能得道。不能言從佛口生。因縁遠故文私云。
T2213_.58.0113c12: 已上文説下非ルヲ二勝生劣生一名爲中佛子上也
T2213_.58.0113c13: 三從次云下。明表所答深大中。三。一明牒
T2213_.58.0113c14: 經。二明總表三明隨釋　初牒經可見
T2213_.58.0113c15: 二明總表中。略有七義故名大乘者。總表七
T2213_.58.0113c16: 義也
T2213_.58.0113c17: 三從一者下。明隨釋中。又二。一明釋大乘
T2213_.58.0113c18: 句。二明心續生
T2213_.58.0113c19: 初中又二。一明大義。二別明乘句義
T2213_.58.0113c20: 初中。八。一明法大。二明發心大。三明信解
T2213_.58.0113c21: 大。四明性大。五明依止大。六明時大。七明
T2213_.58.0113c22: 智大。八明結釋
T2213_.58.0113c23: 初中。一者以法大故者。指三平等句法門
T2213_.58.0113c24: 也。此三平等法門横遍十方故云廣。竪窮三
T2213_.58.0113c25: 世故云大。非九種所量境界故云甚深祕密。
T2213_.58.0113c26: 無盡莊嚴庫藏故云藏。乘如此之法昇大日
T2213_.58.0113c27: 如來萬徳圓滿華臺故云毘盧所乘也云云
T2213_.58.0113c28: 二明發心大中。二者發心大者。以如實大菩
T2213_.58.0113c29: 提心志求無上菩提。以同體大悲誓普授一切
T2213_.58.0114a01: 衆生。如此發心堅固不動也。如華嚴經云。菩
T2213_.58.0114a02: 薩於生死最初發心時。一向求菩提堅固不
T2213_.58.0114a03: 可動云云故云二謂一向志求乃至法界衆生一也｣
T2213_.58.0114a04: 三明信解大中。三者信解大者。謂於凡夫地。
T2213_.58.0114a05: 或依知識經卷。或依阿闍梨教授發如實菩
T2213_.58.0114a06: 提心時。自心是佛之信根普遍ス二法界三密平
T2213_.58.0114a07: 等之信力ニ一。四魔失力故云信。此信者是非仰
T2213_.58.0114a08: 信之信。即是如實覺知名爲信。所謂如大論
T2213_.58.0114a09: 七十二云。復次是般若波羅蜜中佛能知。衆
T2213_.58.0114a10: 生聞所説而信者此中不爲信。智慧知已名
T2213_.58.0114a11: 爲信云云故知今信者如佛智佛見而知名爲
T2213_.58.0114a12: 信也。解者如此信心堅固。而到初法明道位。
T2213_.58.0114a13: 明解恒沙佛法故云解也。是信ハ亘地前地上。
T2213_.58.0114a14: 解ハ獨限地上也。故智論云。此中説微妙寂
T2213_.58.0114a15: 滅ニ智者能知。智者必有信先信知云云餘文
T2213_.58.0114a16: 可見云云
T2213_.58.0114a17: 四明性大中。四者以性大故等者。言性名不
T2213_.58.0114a18: 改。是即常住不滅自性清淨心。是即生佛平
T2213_.58.0114a19: 等自性也。故云謂自性乃至等共有之也
T2213_.58.0114a20: 五明依止大中。五者依止大故等者。言以六
T2213_.58.0114a21: 大無礙色心平等爲三種世間之大依止處
T2213_.58.0114a22: 也。百川趣海者譬識大。卉木依地而生譬五
T2213_.58.0114a23: 大也云云
T2213_.58.0114a24: 六明時大中。六者以時大故者。言今眞言行
T2213_.58.0114a25: 者經歴時者。是非彼三世定量之時。即是超
T2213_.58.0114a26: 越三時。於如此時祕密神通應用無時暫息。
T2213_.58.0114a27: 故云謂壽量乃至未曾休息也
T2213_.58.0114a28: 七明智大中。七者以智大故者。言妙境妙智
T2213_.58.0114a29: 本有常住而周遍法界。共窮法界源底猶如
T2213_.58.0114b01: 函大故蓋隨大。故云謂諸法乃至函蓋相稱
T2213_.58.0114b02: 也
T2213_.58.0114b03: 八從以如下。明結釋中。以如是七因縁故
T2213_.58.0114b04: 者。總結也。於諸大乘法門者指四家大乘。猶
T2213_.58.0114b05: 如醍醐等者前四味譬四家大乘。眞言祕藏
T2213_.58.0114b06: 譬醍醐也
T2213_.58.0114b07: 二從乘名下。明別乘句義中。又二。一釋乘
T2213_.58.0114b08: 義。二釋句義
T2213_.58.0114b09: 初中。乘名進趣者。謂從如實發菩提心。乘三
T2213_.58.0114b10: 平等神通。任運増進速到佛地故云乘名進
T2213_.58.0114b11: 趣
T2213_.58.0114b12: 二釋句義中。句名止息者。言大智滿足無復
T2213_.58.0114b13: 可増名止息。所謂金剛不壞大菩提心任運
T2213_.58.0114b14: 増進。終到第十一地而止息。故云爾也云云
T2213_.58.0114b15: 二從心續下。明心續生之相中。又二。一明別
T2213_.58.0114b16: 牒。二明隨釋　初牒經可見
T2213_.58.0114b17: 二從雖此下。明隨釋中。自四。一明心畢竟常
T2213_.58.0114b18: 淨。二明譬喩。三明合譬。四明祕密印
T2213_.58.0114b19: 初中。雖此心畢竟者。直指一切衆生本心云
T2213_.58.0114b20: 此心。然此心畢竟常住而清淨無染也
T2213_.58.0114b21: 二從猶如下。明譬喩中。又二。一明擧畢竟常
T2213_.58.0114b22: 淨譬。二明擧從縁生即不生譬
T2213_.58.0114b23: 初中。猶如虚空等者。譬下衆生自心畢竟常
T2213_.58.0114b24: 住不變。畢竟清淨不染。畢竟離中一切諸相上
T2213_.58.0114b25: 也。故云雖此心乃至離一切相也
T2213_.58.0114b26: 二明擧從縁生即不生譬中。猶如大海波浪
T2213_.58.0114b27: 等者。謂譬下此心畢竟常淨而雖離一切相。亦
T2213_.58.0114b28: 從因縁生而不生上也。故云而亦從因乃至皷
T2213_.58.0114b29: 怒相續也
T2213_.58.0114c01: 三從當知下。明合譬中。當知是心等者。謂
T2213_.58.0114c02: 大海譬於本心故。波朗譬於從縁生法。風飈
T2213_.58.0114c03: 譬於所縁也
T2213_.58.0114c04: 四從諸佛下。明祕密印中。諸佛祕密之印
T2213_.58.0114c05: 者。此中印者印持決定義也。復祕密之印者
T2213_.58.0114c06: 彼菩提生印也更問凡夫者指三箇住心。二
T2213_.58.0114c07: 乘者指大小二乘也。兩種外道者佛法外佛
T2213_.58.0114c08: 法内兩種也。所謂不識知如來内證之法以
T2213_.58.0114c09: 前。皆是邪見所攝。故疏第十二云。凡一切
T2213_.58.0114c10: 不了内證祕密法者皆是外道也云云非但不
T2213_.58.0114c11: 識無生滅心等者。如迷東者不知西。非啻失
T2213_.58.0114c12: 東西而四方皆迷。故云是故凡夫乃至應諦
T2213_.58.0114c13: 聽也
T2213_.58.0114c14: 三從次偈下。明菩提生中。自二。一明牒經。二
T2213_.58.0114c15: 明隨釋
T2213_.58.0114c16: 初牒經。可見
T2213_.58.0114c17: 二從是略下。明隨釋中。又五。一明定所答。二
T2213_.58.0114c18: 明菩提心生分齊。三明譬喩。四明法明道功
T2213_.58.0114c19: 徳。五明結釋
T2213_.58.0114c20: 初中。是略答初問等者。是則答下金剛手九問
T2213_.58.0114c21: 之中第一云何世尊説此心菩提生之問上也｣
T2213_.58.0114c22: 二從今佛下。明菩提心生分齊中。今佛告言
T2213_.58.0114c23: 等者。言此菩提心超越百六十心等三妄執。
T2213_.58.0114c24: 然後淨菩提心生。故云今佛告言乃至淨菩
T2213_.58.0114c25: 提心也
T2213_.58.0114c26: 三從如有下。明譬喩中。如有人問云何等
T2213_.58.0114c27: 者。言云何問フレ知ルト二此乳中ヨリ醍醐生スト一。譬フ下於
T2213_.58.0114c28: 問ニ中從二衆生之自心一云何菩提生スト上。答言乳酪
T2213_.58.0114c29: 生熟蘇等者。乳譬於越世間三心。酪譬於
T2213_.58.0115a01: 過二乘。生蘇譬於越菩薩乘。熟蘇譬於越權
T2213_.58.0115a02: 佛乘也。然後醍醐生譬於淨菩提心生也
T2213_.58.0115a03: 四從行者下。明法明道功徳中。行者最初等
T2213_.58.0115a04: 者。指初法明道位云最初也。此位正開出
T2213_.58.0115a05: 淨菩提心如意寶。故云二開發金剛寶藏等一
T2213_.58.0115a06: 也。得除蓋障三昧故云二離四業生一也。曼荼
T2213_.58.0115a07: 本佛此時初生現。故云二佛樹牙生一也。初地
T2213_.58.0115a08: 以去此牙任運増廣。速至大牟尼位。故云二
T2213_.58.0115a09: 生廣大功徳一也
T2213_.58.0115a10: 五從若知下。明結釋中。若知自心等者。自
T2213_.58.0115a11: 心者指華臺八徳。有如是印者指彼自然自
T2213_.58.0115a12: 證最祕密印。此印者是此心相貌也。故云二喩
T2213_.58.0115a13: 心相貌一也。喩猶覺也。甚深甚深更問
T2213_.58.0115a14: 妙印抄卷第十一
T2213_.58.0115a15:   建武四年丁
丑		卯月二十一日
T2213_.58.0115a16: 　金剛佛子明金之　
T2213_.58.0115a17:
T2213_.58.0115a18:
T2213_.58.0115a19:
T2213_.58.0115a20: 妙印鈔卷第十二
T2213_.58.0115a21: 　沙門阿寂紀　
T2213_.58.0115a22:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0115a23: 四從次有下。明答菩提相中。又二。一明別
T2213_.58.0115a24: 牒。二明隨釋　初別牒自可見
T2213_.58.0115a25: 二明隨釋中。又六。一明定所答體。二明相似
T2213_.58.0115a26: 譬。三明合譬。四明無量智成就。五明心佛
T2213_.58.0115a27: 現前。六明總結
T2213_.58.0115a28: 初中。次有一偈半等者。答下金剛手之問復以
T2213_.58.0115a29: 云何相知發菩提心之第二問上也。故云二次有
T2213_.58.0115b01: 一偈半略答菩提心相貌一也
T2213_.58.0115b02: 二從以世下。明少分相似譬中。以世間更無
T2213_.58.0115b03: 有等者。從虚空外更無少分相似應相喩之
T2213_.58.0115b04: 物。故取少分相似云二無量如虚空一也
T2213_.58.0115b05: 三從心相下。明合譬。自可見
T2213_.58.0115b06: 四從爾時下。明無量智成就中。爾時行人等
T2213_.58.0115b07: 者。本有之境云寂。本有之智云光。以境智冥
T2213_.58.0115b08: 合故無量知見自然開發也
T2213_.58.0115b09: 五從此智下。明心佛現前中。此智成就等
T2213_.58.0115b10: 者。指上境智不二之妙智也。此妙智生時自
T2213_.58.0115b11: 心本佛現前也
T2213_.58.0115b12: 六從佛已下。明總結中。又三。一正明結釋。二
T2213_.58.0115b13: 明信力堅固因縁。三明暗證迷執
T2213_.58.0115b14: 初中。佛已略記等者。言指彼菩提生之印云
T2213_.58.0115b15: 心實相印也。彼印有虚空之義。復有不染
T2213_.58.0115b16: 清淨義。復有常住不動義。復有境智不二義。
T2213_.58.0115b17: 復有無量智成就之徳。有正等覺顯現義。如
T2213_.58.0115b18: 此諸句皆是彼印功能也。故云二佛已略説如
T2213_.58.0115b19: 是心實相印一也若行者與此相應等者。行者
T2213_.58.0115b20: 若與此自然自證花臺之佛徳相應　必具堅
T2213_.58.0115b21: 固信力。不壞常住如金剛也云云
T2213_.58.0115b22: 二從然此下。明信力堅固因縁中。然此信力
T2213_.58.0115b23: 等者。言今得此大信力。依眞言門供養行法
T2213_.58.0115b24: 所成就也　問。今供養行修行者。答上之及
T2213_.58.0115b25: 彼行修行句耶　答。今不爾。欲示此大信力
T2213_.58.0115b26: 生因縁故。如此信力者依二供養行修行一而初
T2213_.58.0115b27: 發心&MT06279;如此信力生スト説ク也。非答彼句也。答ル&T069222;二
T2213_.58.0115b28: 彼句一者。上既指下文入大悲藏曼荼羅等者
T2213_.58.0115b29: 也
T2213_.58.0115c01: 三從或有下。明暗證迷執中。又六。一正明擧
T2213_.58.0115c02: 其迷執。二明四性迄得觀無由。三明以方
T2213_.58.0115c03: 便即易得。四明引中論證。五明破迷妄六明
T2213_.58.0115c04: 擧譬顯巧拙
T2213_.58.0115c05: 初中。或有説言等者。指彼暗證禪師。此則
T2213_.58.0115c06: 不知祕密内證即事而眞之妙體故。爲ス二如情
T2213_.58.0115c07: 所謂之説ヲ一。是即大非也。故云但觀心性乃至
T2213_.58.0115c08: 此説非也
T2213_.58.0115c09: 二從如次下。明四性叵得觀無由中。如以四
T2213_.58.0115c10: 種不生等者。以自他共無因四性叵得之觀。
T2213_.58.0115c11: 而百千萬年之間雖觀彼鑛石中金性。不用
T2213_.58.0115c12: 方便終不能得之。故云如以四種不生乃至
T2213_.58.0115c13: 無由可得也
T2213_.58.0115c14: 三從行人下。明以方便即易得中。行者亦復
T2213_.58.0115c15: 如是等者。指眞言行者。三種祕密方便者。身
T2213_.58.0115c16: 密印口眞言心觀念是也。以如此三密方便
T2213_.58.0115c17: 供養修行故。速消融三妄執鑛石之垢滓。即
T2213_.58.0115c18: 獲得無垢清淨之大菩提心也
T2213_.58.0115c19: 四從龍樹下。明引中論證中。龍樹阿闍梨等
T2213_.58.0115c20: 者。彼中觀論云。因縁所生法。我説即是空。亦
T2213_.58.0115c21: 名爲假名。亦是中道義云云是即以諸法因縁
T2213_.58.0115c22: 生故即空也。以諸法因縁生故即假有也。以
T2213_.58.0115c23: 諸法因縁生故中道實相也云云
T2213_.58.0115c24: 五從而汝下。明破彼迷情中。而汝謂龜毛等
T2213_.58.0115c25: 者。言汝不達因縁生法即空假中。而於彼因
T2213_.58.0115c26: 縁生之法外。以龜毛兎角情有理無之變化
T2213_.58.0115c27: 所執謂爲無生。是故未出斷常二見。故云墮
T2213_.58.0115c28: 在失處也
T2213_.58.0115c29: 六從又如下。明擧譬顯巧拙中。又四。一明拙
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