INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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| T2213_.58.0090a01: | 益不失時節 | 云云 |
T2213_.58.0090a03: 恒河沙等世界以爲一歩。梵音説法亦復如
| T2213_.58.0090a04: | 是 | 云云 |
T2213_.58.0090a06: 印者擧手動足皆成密印之意也。無非眞言
T2213_.58.0090a07: 者所有言語便成眞言之謂也。無非三昧者
T2213_.58.0090a08: 所有心念自成定惠之義也。一一三業等者。
T2213_.58.0090a09: 夫於一尊之處具足八葉九尊乃至十三大院
T2213_.58.0090a10: 之諸尊。十三大院聖衆者。是則一尊所具身
T2213_.58.0090a11: 口意三業。佛金蓮三部聖衆也。彼一一聖
T2213_.58.0090a12: 者各有十佛刹微塵數之眷屬而圍遶渇仰。此
T2213_.58.0090a13: 一一眷屬亦具足八葉九尊乃至十三大院佛
T2213_.58.0090a14: 金蓮三部聖衆。此一一三部聖衆亦各具十
T2213_.58.0090a15: 佛刹微塵數眷屬。如此重重無盡不可説不
T2213_.58.0090a16: 可思議。然彼此攝持主伴互融無礙無障。共
T2213_.58.0090a17: 同周遍法界無所不至。一尊所具三密不可
T2213_.58.0090a18: 思議如此。況八葉九尊十三大院一一諸尊
T2213_.58.0090a19: 三密差別別相耶。何況彼十三大院各所具
T2213_.58.0090a20: 十佛刹微塵數聖衆各具十三大院。此十三大
T2213_.58.0090a21: 院諸尊亦各具十佛刹微塵數眷屬。重重無
T2213_.58.0090a22: 盡不可思議。如此等一一諸尊三業差別別
T2213_.58.0090a23: 相。於不可思議不可思議劫。不可思議不可
T2213_.58.0090a24: 思議佛以不可思議不可思議言説雖説之
T2213_.58.0090a25: 應無有邊際。故云然此一一乃至莊嚴藏也。
T2213_.58.0090a26: 是故華嚴經第十云。一切中知一。一中知
T2213_.58.0090a27: 一切。於一毛孔中。普見十方刹。彼刹妙莊
T2213_.58.0090a28: 嚴。諸佛菩薩會。一一如來所。無量衆圍遶
| T2213_.58.0090a29: | 云云 |
| T2213_.58.0090b01: | 曠然安住 | 云云 |
| T2213_.58.0090b03: | 現一切佛刹。一切如來成最正覺 | 云云 |
T2213_.58.0090b05: 者。於一微塵中何知有法界曼荼羅。若達此
| T2213_.58.0090b06: | 義者。一身即法界之義宛然不疑 | 云云 |
T2213_.58.0090b08: 際義者。除蓋障及目連盡神通勢力。雖欲測
T2213_.58.0090b09: 佛身并除疑天女所入定。既不能測量。是即
T2213_.58.0090b10: 無有法界際限故佛身量無有邊際。天女所
T2213_.58.0090b11: 入三昧亦不可測量也。故住心抄云。意ハ是無
T2213_.58.0090b12: 邊際義也。意佛身者是智身也。除疑天女者
T2213_.58.0090b13: 理身也。是明從理發智。故云我未發菩提心
| T2213_.58.0090b14: | 時是女去佛不遠入三昧等 | 云云 |
T2213_.58.0090b16: 者。且付如來加持身作一往釋。若付一一
T2213_.58.0090b17: 諸尊作細往釋不可有邊際。如各具五智無
T2213_.58.0090b18: 際智可思之。如胡麻中者。譬如胡麻殼中
T2213_.58.0090b19: 油遍無空隙處。如此等諸尊各遍法界無
T2213_.58.0090b20: 空隙之處也。故云如是毘盧遮那乃至無空
T2213_.58.0090b21: 隙處也。如來若捨加持等者。譬如幻師若
T2213_.58.0090b22: 息呪術。所現幻事隨滅。如來金剛幻亦如
T2213_.58.0090b23: 是。佛若捨加持即不能現前。如是境界非自
T2213_.58.0090b24: 心推求推度而所應得。故云非其自心限量
T2213_.58.0090b25: 之所能及也。行者内等者。此云常行三昧
T2213_.58.0090b26: 是指三平等妙行云般舟三昧也。以行者三
T2213_.58.0090b27: 平等妙行爲内因。以諸佛護持爲外縁。以此
T2213_.58.0090b28: 因縁諦見曼荼本佛。而聽聞三世常恒自受
T2213_.58.0090b29: 法樂之法音。故云如行者乃至了了無礙
T2213_.58.0090c01: 也。然此境界等者。如此行者見聞不思議境
T2213_.58.0090c02: 界時。四句推見或以幻夢等十喩諦觀察。都
T2213_.58.0090c03: 無從來無所去。隱顯不思議。畢竟平等平等
T2213_.58.0090c04: 而不出
字門。故云然此境界乃至不可得T2213_.58.0090c05: 也。非從毘盧遮那等者。爲遮迷者伏疑故。今
T2213_.58.0090c06: 所現相似始生故。毘盧遮那本來三部聖衆。
T2213_.58.0090c07: 而非今始出生。故云爾也
T2213_.58.0090c08: 妙印鈔卷第八
| T2213_.58.0090c09: | 御本云 | 元徳二年 | 庚 午 | 潤六月十一日加點了 |
| T2213_.58.0090c10: | 沙門阿寂 | 六十一 |
| T2213_.58.0090c11: | 建武四年 | 丁 丑 | 三月二十六日 |
T2213_.58.0090c13:
T2213_.58.0090c14:
T2213_.58.0090c15:
T2213_.58.0090c16:
T2213_.58.0090c17: 沙門阿寂紀
| T2213_.58.0090c18: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
T2213_.58.0090c20: 經。二明隨釋。初牒經自可見
T2213_.58.0090c21: 二從此轉下。明隨釋中。此轉釋等者。本經
T2213_.58.0090c22: 文而轉釋次上無盡莊嚴藏故云爾也。所以
T2213_.58.0090c23: 無盡等者。次上言一切處起滅邊際不可得
T2213_.58.0090c24: 故云爾也。以不異如來等者。如此等所現
T2213_.58.0090c25: 三部聖衆各身口意遍法界無所不至。雖離
T2213_.58.0090c26: 起滅。而利益衆生令入曼荼故云以不異遍
T2213_.58.0090c27: 一切處乃至令至佛道也
T2213_.58.0090c28: 三從經云下。明廣前相中。自爲二。一明牒
T2213_.58.0090c29: 經。二明隨釋。初牒經可見
T2213_.58.0091a01: 二從又廣下。明隨釋中。自爲十。一明正廣
T2213_.58.0091a02: 前相。二明三聖爲上。三明開淨知見。四明
T2213_.58.0091a03: 顯成不。五明密頓成。六明次第滿足。七明
T2213_.58.0091a04: 縁業生。八明難思瑞相。九明擧例同今。十
T2213_.58.0091a05: 明問起縁由
T2213_.58.0091a06: 初中。又廣前相者。明次上所説三部聖衆一
T2213_.58.0091a07: 一三密遍滿十方一切世界。枝條花菓交雜
T2213_.58.0091a08: 遍滿。故云又廣前相乃至亦復遍一切處也。
T2213_.58.0091a09: 且如十佛刹等者。如毘盧遮那世尊十佛刹
T2213_.58.0091a10: 微塵數差別不同。所現三部聖衆亦各具十
T2213_.58.0091a11: 佛刹微塵數眷屬。各充滿十方法界。如大日
T2213_.58.0091a12: 世尊心王心數互融無礙不可思議也。故云
T2213_.58.0091a13: 且如十佛刹乃至互不相妨也
T2213_.58.0091a14: 二從今略下。明三聖爲首中。執金剛對等
T2213_.58.0091a15: 者。謂指如來大智門云爾也。降伏方便者。降
T2213_.58.0091a16: 無明妄想煩惱令除去。即是金剛部也。普賢
T2213_.58.0091a17: 對如如者。金剛部之大智如蓮華部大悲。蓮
T2213_.58.0091a18: 華部之大悲如金剛部大智。故云如如法身
T2213_.58.0091a19: 也。寂災方便等者。以金剛不生大智降煩惱
T2213_.58.0091a20: 戲論。故云寂靜安樂也。此名爲寂災方便。是
T2213_.58.0091a21: 即佛部也。觀音對等者指如來大悲門也。増
T2213_.58.0091a22: 益方便者。依大悲門功徳利益故。損煩惱之
T2213_.58.0091a23: 生。増益佛地之功徳故。是即蓮華部也
T2213_.58.0091a24: 問。金剛部爲前。蓮華部爲後。有其意耶 答。
T2213_.58.0091a25: 任同聞衆列次第。所謂十九執金剛爲前。
T2213_.58.0091a26: 四大菩薩爲後故。復次如如法身列中央。金
T2213_.58.0091a27: 剛部爲前。蓮華部爲後者。爲表金蓮不二。是
T2213_.58.0091a28: 即前後圍遶意也
T2213_.58.0091a29: 問。擧此三點則無量不思議妙用皆已攝在
| T2213_.58.0091b01: | 其中 | 云云 |
T2213_.58.0091b03: 用。故云爾也
T2213_.58.0091b04: 問。若然。云何攝在五部耶 答。佛部攝羯磨
T2213_.58.0091b05: 部。蓮華部攝寶部也
T2213_.58.0091b06: 問。若然者。何故具不説五部耶 答。胎藏界
T2213_.58.0091b07: 立三部攝無量不可思議功徳妙用。金剛界
T2213_.58.0091b08: 立五部攝無量不可思議功徳妙用。是則開
T2213_.58.0091b09: 合異。故三部外又不説五部也。所云等者
T2213_.58.0091b10: 乃等者。今所言普賢金剛手等三密遍法界
T2213_.58.0091b11: 如大日如來無シ異。如クン之カ者二重三重亦
T2213_.58.0091b12: 爾也。故云乃至也。第四重諸尊各具十佛刹
T2213_.58.0091b13: 微塵數眷屬。一一三密周遍法界。施三密
T2213_.58.0091b14: 妙用如大日世尊。故云所云等者乃至祕密
T2213_.58.0091b15: 加持也
T2213_.58.0091b16: 三從各下。明開淨知見中。各能開示等者。各
T2213_.58.0091b17: 者指如上重重無盡四重法界曼荼羅聖衆。
T2213_.58.0091b18: 故云各也。如來淨知見者。心王毘盧遮那
T2213_.58.0091b19: 入金剛界成自然覺時。心數諸尊同入金剛
T2213_.58.0091b20: 界成自然覺。故云各能開示如來清淨知見
T2213_.58.0091b21: 也。若離如是實相印者。所言實相印者如實
T2213_.58.0091b22: 淨菩提心也。是即印持決定義故云印也。除
T2213_.58.0091b23: 此淨菩提心之外。皆是斷常一異等攝。而天
T2213_.58.0091b24: 魔外道伴類。故云餘皆愛見乃至清淨句義
T2213_.58.0091b25: 耶也
T2213_.58.0091b26: 四從如下。明顯成不中。如餘乘者指顯乘
T2213_.58.0091b27: 也。或有成佛等者。彼宗談五性各別旨。所謂
| T2213_.58.0091b28: | 決定性二乘 | 二 | 不定性 | 一 | 無佛性 | 一 | 菩薩種性 | 一 |
T2213_.58.0091c01: 三不成佛故。或有成佛者不定性與菩薩種
T2213_.58.0091c02: 性也。或有不成佛者決定性二乘并無佛性
T2213_.58.0091c03: 者也
T2213_.58.0091c04: 五從今下。明密頓成中。若能不虧法則者兩
T2213_.58.0091c05: 部儀軌法則等也。任此法則以三密方便如
T2213_.58.0091c06: 教修行者。以父母所生肉身入法明道位。非
T2213_.58.0091c07: 但初地現前。若論超昇者可同大日如來也。
T2213_.58.0091c08: 故云今此眞言菩薩乃至亦可致也
T2213_.58.0091c09: 六從復次下。明次第滿足中。行者初發心時
T2213_.58.0091c10: 者。指地前凡夫地最初發心。所言發心者六
T2213_.58.0091c11: 大法界如實知自心大菩提心也。得入阿字
T2213_.58.0091c12: 門者。以如實大菩提心住本不生際故也。從
T2213_.58.0091c13: 如來金剛等者。入
字門是受毘盧遮那種性T2213_.58.0091c14: 故。即入佛三昧耶位也。從大日如來法界胎
T2213_.58.0091c15: 藏。初出生大悲爲根之牙。故云即是從如來
T2213_.58.0091c16: 金剛性生牙也。此大悲之根牙。以菩提心
T2213_.58.0091c17: 勢力故。一生無間斷。任運増進至初地淨菩
T2213_.58.0091c18: 提心位。故云當知此牙乃至此生滿足也
T2213_.58.0091c19: 問。以何得知。今所云初發心時者指ト地前發
T2213_.58.0091c20: 心云フ事ヲ。既云得入
字門。是即可指法明T2213_.58.0091c21: 道位。乃至成菩提者可云指第十一地妙果
T2213_.58.0091c22: 耶 答。今地前地上相望而作三句。所謂
T2213_.58.0091c23: 値テ知識經卷所發最初如實菩提心爲菩提
T2213_.58.0091c24: 爲因句。從此發心已去。修三密妙行發起
T2213_.58.0091c25: 大悲利益爲大悲爲根句。證諸法明道位爲
T2213_.58.0091c26: 方便爲究竟句也。故疏第二卷結極無自性
T2213_.58.0091c27: 心云。此心望前二劫猶如蓮華盛敷。若望
T2213_.58.0091c28: 後二心即是果復成種。故曰如是初心佛説
| T2213_.58.0091c29: | 成佛因 | 云云 |
| T2213_.58.0092a02: | 初地 | 云云 |
| T2213_.58.0092a03: | 問更無退義 | 文 |
T2213_.58.0092a05: 勢力故。雖地前。任運無退義也。故論云。常
| T2213_.58.0092a06: | 在人天憶持不忘受勝快樂 | 云云 |
T2213_.58.0092a08: 地證小涅槃。然以菩提心勢力。還能發起
| T2213_.58.0092a09: | 非願 | 云云 |
T2213_.58.0092a11: 門身ノ密印口ノ眞言心ノ觀念相應シ。方便修行
T2213_.58.0092a12: 至初地。故云於眞言法要乃至得至初地也。
T2213_.58.0092a13: 唯以一行一道者。唯以三平等一行眞言乘
T2213_.58.0092a14: 一道。初自凡夫地發心。終至十一地最正
T2213_.58.0092a15: 覺位。不交雜餘行餘道。故云唯以一行一道
T2213_.58.0092a16: 而成正覺也。已上從最初於眞言門發菩提
T2213_.58.0092a17: 心唯眞言門菩薩也。若於異方便門者。若直
T2213_.58.0092a18: 以眞言門難化導故。如來以隨他意大悲方
T2213_.58.0092a19: 便門説諸顯教。暫時雖令示教利喜。終方便
T2213_.58.0092a20: 引攝令開顯密意。故論云衆生愚曚不可強
| T2213_.58.0092a21: | 度。眞言行者方便引進 | 云云 |
T2213_.58.0092a23: 云不離如是寶乘也
T2213_.58.0092a24: 七從縁以下。明縁業生中。所言縁者妄想因
T2213_.58.0092a25: 縁。所謂無明也。業者依妄想所作業因也。所
T2213_.58.0092a26: 謂十惡五逆等也。生者作此業因所感六道
T2213_.58.0092a27: 四生等也。如次ノ縁業生者煩惱業苦三道
T2213_.58.0092a28: 也。復次縁者所謂四縁也。如大論第三十
T2213_.58.0092a29: 二云。一切有爲法皆從四縁生。所謂因縁。次
| T2213_.58.0092b01: | 第縁。縁縁。増上縁 | 云云 |
T2213_.58.0092b03: 貪欲發違愛之心。違故發嗔恚故。三毒宛
T2213_.58.0092b04: 然。自此三毒枝條充滿成八萬四千煩惱塵
T2213_.58.0092b05: 勞也。故云謂爲有情乃至受諸苦也。今修
T2213_.58.0092b06: 平等三業等者。言ハ今修三密平等行時。彼頼
T2213_.58.0092b07: 耶藏所薫修無始已來身口意差別妄想顛倒
T2213_.58.0092b08: 種子。皆悉爲此平等慧火所レテ焚滅。至無垢
T2213_.58.0092b09: 大菩提心位。故云今修平等乃至大菩提心
T2213_.58.0092b10: 也。一切如來者。即阿字門無相大菩提心是
T2213_.58.0092b11: 也。從悲藏中等者。初地爲メニ虚空無垢大菩
T2213_.58.0092b12: 提心爲ナル種子心ト。即是菩提爲因句也。第二
T2213_.58.0092b13: 地已去九地ヲ配當ス牙疱等九心。即如第二卷
T2213_.58.0092b14: 云。初地爲種子。二地爲芽。三地爲疱。四地
T2213_.58.0092b15: 爲葉。五地爲花。六地爲果。七地爲受用種
T2213_.58.0092b16: 子。八地爲無畏依。所謂果中之果。九地爲
T2213_.58.0092b17: 有進求佛地慧生。是最勝心。十地此心決
T2213_.58.0092b18: 定。此二心無別境界。還是於第八心中。約
| T2213_.58.0092b19: | 方便轉勝開出之耳 | 云云 |
| T2213_.58.0092b21: | 也 | 云云 |
T2213_.58.0092b23: 也
| T2213_.58.0092b24: | 八從復次下。明難思瑞相。自可見 | 云云 |
| T2213_.58.0092b25: | 凡從如文下。明擧例同今。亦自可見 | 云云 |
T2213_.58.0092b27: 金剛手九問。依此現瑞感動而起故。云乘此
| T2213_.58.0092b28: | 而生也 | 云云 |
T2213_.58.0092c01: 第三從爾時下。明正宗中。大分爲四。一明
T2213_.58.0092c02: 金薩問起。二明如來許説。三明薩埵九問 四
| T2213_.58.0092c03: | 明如來答問 | 矣 |
T2213_.58.0092c05: 字門。三明發起三句法
T2213_.58.0092c06: 初中又二。一明牒經。二明隨釋。初牒經可
T2213_.58.0092c07: 見
T2213_.58.0092c08: 二從如來下。明隨釋中。又二。一明結前生
T2213_.58.0092c09: 後。二明正致疑問
T2213_.58.0092c10: 初中又五。一明正結前。二明法説。三明譬
| T2213_.58.0092c11: | 説。四明合譬。五明生後 | 矣 |
T2213_.58.0092c13: 本有曼荼羅之影像故。云外用之迹也
T2213_.58.0092c14: 二從智者下。明法説中。智者等者指眞言行
T2213_.58.0092c15: 者也。見其條末者指奮迅示現藏。則喩其宗
T2213_.58.0092c16: 本者指本有曼荼羅也
T2213_.58.0092c17: 三從如觀下。明譬説中。譬如一切等者。涅
T2213_.58.0092c18: 槃經第二云。譬如一切衆生跡中象跡爲上
| T2213_.58.0092c19: | 云云 |
| T2213_.58.0092c20: | 如諸跡中象跡爲上 | 文 |
T2213_.58.0092c22: 喩本有五大。即大悲也。龍喩本有五智。即
T2213_.58.0092c23: 大智也
T2213_.58.0092c24: 四從今諸下。明合譬中。今諸大衆等者指内
T2213_.58.0092c25: 大眷屬等也。照俗之權等者。今此奮迅示現
T2213_.58.0092c26: 藏是本有大悲方便之用。此照俗之用尚爾。
T2213_.58.0092c27: 何況於彼本源内證眞實之境界耶。譬如見
T2213_.58.0092c28: 河大小知山遠近。覩煙大小識火勢力。故
T2213_.58.0092c29: 云照俗之權乃至可尋也
T2213_.58.0093a01: 五從我已下。明生後句中。我已盡覩等者。我
T2213_.58.0093a02: 者指金剛手也。盡覩者指奮迅境界不知者
T2213_.58.0093a03: 彼法從來也
T2213_.58.0093a04: 二從云何下。明正致疑問起中。又二。一明
T2213_.58.0093a05: 發問句。二明隨釋。初可見
T2213_.58.0093a06: 二從梵本下。明隨釋中。亦五。一釋如來義。二
T2213_.58.0093a07: 釋應供義。三明正遍知義。四釋一切智智。五
| T2213_.58.0093a08: | 釋問意 | 矣 |
| T2213_.58.0093a10: | 實道來故名如來 | 文 |
T2213_.58.0093a12: 如來。如先生來後世乃至亦名如去。佛名如
T2213_.58.0093a13: 來者。如定光佛等行六波羅蜜得成佛道。釋
T2213_.58.0093a14: 迦文殊亦如是故名如來。如定光佛等智知
T2213_.58.0093a15: 諸法如。從如中來故名如來。釋迦文佛亦
| T2213_.58.0093a16: | 如是來故名如來 | 云云 |
| T2213_.58.0093a18: | 含四義 | 云云 |
T2213_.58.0093a20: 何不變。過去諸佛爲度衆生説十二部經。如
T2213_.58.0093a21: 來亦爾。故名如來。諸佛世尊從六波羅蜜三
T2213_.58.0093a22: 十七品十一空來至大涅槃。如來亦爾。是故
| T2213_.58.0093a23: | 號佛爲如來 | 云云 |
T2213_.58.0093a25: 古今亦言如來也。故云阿闍梨乃至古題也
| T2213_.58.0093a26: | 云云 |
T2213_.58.0093a28: 者。於阿羅漢有因三名果三名。因三名者怖
T2213_.58.0093a29: 魔乞食破煩惱是也。果三名者殺賊不生應
T2213_.58.0093b01: 供是也。故今擧果三攝因三也。所謂謂之
T2213_.58.0093b02: 殺賊乃至故以爲名等者釋殺賊義。又阿名
T2213_.58.0093b03: 爲乃至殼皮脱故者釋不生義。復次阿羅乃
T2213_.58.0093b04: 至名也者釋應供義。佛心種子者
字本不T2213_.58.0093b05: 生體也。後世田中者。不生於生死之田中故
T2213_.58.0093b06: 云爾也
T2213_.58.0093b07: 三從梵本下。釋正遍知中。以佛得正遍智慧
T2213_.58.0093b08: 等者。大論第二十四云。人成就不顛倒智慧
| T2213_.58.0093b09: | 故名正遍知 | 云云 |
T2213_.58.0093b11: 不顛倒。遍知者於四顛倒無不通達。乃至復
T2213_.58.0093b12: 正者名世間中。遍知者畢竟定知修集中道
| T2213_.58.0093b13: | 得阿耨菩提 | 文 |
| T2213_.58.0093b14: | 義相同此宗所解也 | 云云 |
T2213_.58.0093b16: 言イヘハ名ト者一切諸法名字皆悉攝盡。言イヘハ色
T2213_.58.0093b17: 者一切諸法色相皆悉攝盡。乃至言一者一
T2213_.58.0093b18: 切一法攝盡。乃至十百千萬億等法門亦爾
T2213_.58.0093b19: 也。故云一切謂乃至攝一切法也。是一切
T2213_.58.0093b20: 中一相等者。大品經云。諸法一相所謂無相
T2213_.58.0093b21: 也。異相者各各諸法差別相也。漏相者有爲
T2213_.58.0093b22: 無常等是即有漏也。非漏相者無爲常住等
T2213_.58.0093b23: 即非漏相也。作相者有爲造作之相也。非
T2213_.58.0093b24: 作相者無爲法性等也。如此一切諸法性相
T2213_.58.0093b25: 體力作因果等一切悉知解也。故云一切謂
T2213_.58.0093b26: 乃至是名薩婆若也。於此薩婆若有種種名
T2213_.58.0093b27: 字。如大論七十三云。薩婆若有種種名字。或
T2213_.58.0093b28: 説一切智。或説一切種智。或説無上道心。或
T2213_.58.0093b29: 説無量諸佛法。或説菩提。皆是薩婆若名
| T2213_.58.0093c01: | 字。此中説薩婆若。當知是阿耨菩提 | 云云 |
T2213_.58.0093c03: 言智智者。知縁起知本有故重云智智也。此
T2213_.58.0093c04: 智智是出心量境界。離四智心地。故云即
T2213_.58.0093c05: 是智中之智也。非但以一切種等者。大論
T2213_.58.0093c06: 八十四云。須菩提言。云何爲一切種智相。佛
T2213_.58.0093c07: 言一相故名一切種智。所謂一切法寂滅相。
T2213_.58.0093c08: 復次諸法行類相貌名字顯示説。佛如實知。
| T2213_.58.0093c09: | 以是故名一切種智 | 云云 |
T2213_.58.0093c11: 皆悉知解ス至ルト究竟常住之實際。故云非但
| T2213_.58.0093c12: | 以一切種乃至可轉授他人也 | 云云 |
| T2213_.58.0093c14: | 明復次義 | 矣 |
T2213_.58.0093c16: 性欲。四明種種道
T2213_.58.0093c17: 初中。云何令我等者。我者指金剛手。言等
T2213_.58.0093c18: 者指三部聖衆也。自覺之慧者即一切智智
T2213_.58.0093c19: 也。而此一切智道者。所言道者能通義也謂
T2213_.58.0093c20: 通達通攝上求下化之一切法。皆悉一味平
T2213_.58.0093c21: 等也。所謂
字本不生究竟醍醐味也。此名T2213_.58.0093c22: 爲如來解脱味。離四味轉麁。純淨無比無
T2213_.58.0093c23: 上。故云而此一切乃至解脱味也。此妙方
T2213_.58.0093c24: 便等者。具縁品已下所説三密方便等。故具
T2213_.58.0093c25: 縁品疏云。上品已約種種心相對辨一切智
T2213_.58.0093c26: 心竟。然此妙果以何方便而能得至耶。故此
T2213_.58.0093c27: 品次明。譬如已知乳酪有醍醐性。即教令具
T2213_.58.0093c28: 諸器物方便讃搖。以從縁起故。當知不異十
| T2213_.58.0093c29: | 縁生句也 | 云云 |
T2213_.58.0094a02: 道等者。如倶舍婆沙等者。修羅不別立。修
T2213_.58.0094a03: 羅攝天或攝鬼畜。故云説有五道。大乘別立
| T2213_.58.0094a04: | 修羅。即如法華經云。見六道衆生 | 云云 |
T2213_.58.0094a06: 等者。謂依内成性。外生信喜好樂欲成此事。
T2213_.58.0094a07: 故云欲名信喜好樂也。大論八十八云。欲名
| T2213_.58.0094a08: | 嗜好。嗜好罪事生惡業故 | 云云 |
T2213_.58.0094a10: 可分別言相。故云性名積習相從性生也。復
T2213_.58.0094a11: 次現行薫種子故性名積習。種子生現行故
T2213_.58.0094a12: 云相從性生也。欲隨性作行者。内以成欲性
T2213_.58.0094a13: 故。外作欲之行。故云欲隨性作行也。或時
T2213_.58.0094a14: 從欲爲性者。謂久以習修欲行故還成欲性
T2213_.58.0094a15: 也。故云或時乃至習欲成性也。性名染心
T2213_.58.0094a16: 等者。大論八十八云。問曰。衆生何因縁故
T2213_.58.0094a17: 有利鈍。答曰。以有種種欲力故。惡欲衆生
T2213_.58.0094a18: 常入惡故鈍。欲名嗜好。嗜好罪事生惡業故
| T2213_.58.0094a19: | 鈍。善欲者樂道修助道法故利 | 云云 |
T2213_.58.0094a21: 性善性。惡性者惡欲。惡欲故根鈍。如火熱
| T2213_.58.0094a22: | 性水濕性。不應責其所以 | 云云 |
| T2213_.58.0094a24: | 論中具明也 | 云云 |
T2213_.58.0094a26: 先欲後也。論八十八云。性先有。欲得因縁
| T2213_.58.0094a27: | 而生。譬如先有瘡。得觸因縁則血出 | 云云 |
T2213_.58.0094a29: 報不受報等如何 答同卷云。性有内ニ欲在
T2213_.58.0094b01: 外。性重欲輕。性難除欲易捨。性深欲淺。用
T2213_.58.0094b02: 性作業必當受報。用欲作業不必受報。有如
| T2213_.58.0094b03: | 是等差別 | 云云 |
T2213_.58.0094b05: 四從種種下。釋種種道中。種種方便道者龍
T2213_.58.0094b06: 樹云者。大論一百云。般若中雖有方便。方
T2213_.58.0094b07: 便雖有般若。而隨多受名。般若與方便本體
T2213_.58.0094b08: 是一。以所用少異故別説。譬如金師以巧方
T2213_.58.0094b09: 便故以金作種種異物。雖皆是金而各異名
| T2213_.58.0094b10: | 云云 |
T2213_.58.0094b12: 乃至人非人等種種方便道也
T2213_.58.0094b13: 二從復下。明復次義中。發起大悲等者。今
T2213_.58.0094b14: 所問之所密標。則爲欲發起大悲胎藏曼荼
T2213_.58.0094b15: 羅也。故云即是乃至曼荼羅也。於薩婆若
T2213_.58.0094b16: 者指上一切智智。即是出過一切心地故云
T2213_.58.0094b17: 平等心地也。所謂中臺毘盧遮那普門萬徳
T2213_.58.0094b18: 總體也。畫作諸佛菩薩者指四智四行。乃至
T2213_.58.0094b19: 者指遍知院觀音院金剛手院持明院釋迦
T2213_.58.0094b20: 文殊除蓋障地藏虚空藏院云乃至也。二乘
T2213_.58.0094b21: 八部等者。指釋迦院眷屬并外部天等院也。
T2213_.58.0094b22: 所謂宣説等者指五佛并遍知釋迦等佛也。或
T2213_.58.0094b23: 大乘道或菩薩者。四行并觀音院金剛手院
T2213_.58.0094b24: 持明院文殊院除蓋障院地藏院虚空藏院等
T2213_.58.0094b25: 菩薩明王等是也。或聲聞乘者第三重釋迦眷
T2213_.58.0094b26: 屬也。或五通智道等者第四重外部天等院
T2213_.58.0094b27: 是也。是故今此發問發起下品所説曼荼羅
T2213_.58.0094b28: 也。故云於薩婆若乃至差別乘也。且如有
T2213_.58.0094b29: 人等者。若具一一細釋者。依諸佛菩薩明
T2213_.58.0094c01: 王等之法各得入スル
T2213_.58.0094c02: 下韋陀梵志之更轉方便即成大日義。應例
T2213_.58.0094c03: 知第二第三院等上位佛菩薩更轉方便 故
T2213_.58.0094c04: 云且如也。是即從此一門得入法界義 故
T2213_.58.0094c05: 云志求五通乃至毘盧遮那身等也。隨類形
T2213_.58.0094c06: 聲者。如上示現四重法界形聲。如此色形皆
T2213_.58.0094c07: 是密印也。如此音聲皆是眞言也。涅槃經第
T2213_.58.0094c08: 八云。善男子所有種種異論呪術言語皆是
| T2213_.58.0094c09: | 佛説。非外道説 | 云云 |
T2213_.58.0094c11: 衆人中撃令發聲。雖無心欲聞。聞已皆死唯
T2213_.58.0094c12: 除不横死者。是大乘大涅槃經亦復如是。犯
T2213_.58.0094c13: 四重禁及五無間。聞此經已亦作無上菩提
| T2213_.58.0094c14: | 因縁。除不横死一闡提輩 | 云云 |
T2213_.58.0094c16: 異。終損縁業之生。無不至本不生際。故云
T2213_.58.0094c17: 如是或現佛身乃至如來解脱味也。一切衆
T2213_.58.0094c18: 生等者。色者有顯形二色。顯者青黄赤白
T2213_.58.0094c19: 黒也。形色者方圓三角半月團形也。復色
T2213_.58.0094c20: 有三種。大論第三十六引經云。如經説。色
T2213_.58.0094c21: 有三種。有色可見有對。有色不可見有對。有
T2213_.58.0094c22: 色不可見無對。是故當知非但眼見故是色
| T2213_.58.0094c23: | 内外十處 | 五根 五境 | 能起五識者皆名色 | 云云 |
T2213_.58.0094c25: 惱相。非衆生色亦名爲惱壞相。惱相因縁故
T2213_.58.0094c26: 亦名惱。譬如有身則有飢渇寒熱老病刀杖
| T2213_.58.0094c27: | 等苦 | 云云 |
| T2213_.58.0094c29: | 漏色無漏色 | 云云 |
| T2213_.58.0095a02: | 色 | 云云 | 乃 至 | 受色 | 受戒時 得律儀 | 止色 | 惡 不 |
| T2213_.58.0095a03: | 善業 止也 | 用色 | 如衆僧受用檀 越所施之物也 | 不用色 | 餘無用 色也 |
| T2213_.58.0095a05: | 五情五塵 | 云云 |
T2213_.58.0095a07: 石等。動色者有二種。一者衆生動作。二者
T2213_.58.0095a08: 非衆生動作。誑色者如炎如幻如化如乾闥
T2213_.58.0095a09: 婆等。遠誑人眼近無所有。如是等種種無量
| T2213_.58.0095a10: | 色。總名色衆 | 云云 |
| T2213_.58.0095a11: | 者心地觀經云。三界唯心心名爲地 | 云云 |
T2213_.58.0095a13: 云。心如工畫師。畫種種五陰。一切世界中。
T2213_.58.0095a14: 無法而不造。如心佛亦爾。如佛衆生然。心
| T2213_.58.0095a15: | 佛及衆生。是三無差別 | 云云 |
| T2213_.58.0095a17: | 思量名意。了別爲識 | 云云 |
| T2213_.58.0095a18: | 意識 | 云云 |
T2213_.58.0095a20: 也胎藏也。心者五智也。能覺智體大智也金
T2213_.58.0095a21: 剛界也。是故五大與五智和融云實相。復次
T2213_.58.0095a22: 所覺理境能覺智體不二云實相。復次大悲
T2213_.58.0095a23: 與大智平等云實相。復次胎藏界十三大院
T2213_.58.0095a24: 與金剛界九會曼荼羅。互相渉入無礙自在
T2213_.58.0095a25: 云實相也。如此色心實相是生佛等有。平等
T2213_.58.0095a26: 平等無有勝劣。故云一切衆生乃至平等智
T2213_.58.0095a27: 身也。從本際已來具足圓滿故。離斷迷開
T2213_.58.0095a28: 悟之分域故。云非是得乃至成法界也。妙感
T2213_.58.0095a29: 妙應等者。衆生本來平等心地無盡莊嚴藏
T2213_.58.0095b01: 體具微妙本來常住離去來故云妙感。佛本
T2213_.58.0095b02: 來平等心地無盡莊嚴藏體具微妙本來常住
T2213_.58.0095b03: 離往來故云妙應。諸佛モ不來リ來ラ。衆生モ不
T2213_.58.0095b04: 往キ往カ。而感應道交不可思議。故云皆不出
T2213_.58.0095b05: 阿字門也。感應因縁者。以行者平等心爲
T2213_.58.0095b06: 因。以諸佛平等大悲爲縁。故云感應因縁。所
T2213_.58.0095b07: 生方便者。依感應因縁所生曼荼羅聖衆也。
T2213_.58.0095b08: 如此感應因縁所生方便皆同一法界。不離
T2213_.58.0095b09:
字本不生。故云當知感應因縁乃至不出T2213_.58.0095b10: 阿字門也。湛湛大海同一醎味喩心王毘盧
T2213_.58.0095b11: 遮那之心海。雖波涛相激。只是海水之波涛
T2213_.58.0095b12: 也。故以此喩妙感妙應。大波小涛相打互雖
T2213_.58.0095b13: 爲能所。能所共海水之上能所也。故以此喩
| T2213_.58.0095b14: | 所生方便重重無盡互爲能所也 | 云云 |
T2213_.58.0095b16: 標密意二明次第相釋
T2213_.58.0095b17: 初中。復次者。上金剛手探如來密意。説致ス
T2213_.58.0095b18: 發問其意已。次テ此ニ復明説五種譬喩之意。
T2213_.58.0095b19: 故云復次也。承佛神力者。今此五字門是今
T2213_.58.0095b20: 經宗體。如來祕密奧源。故非佛力者輒爾難
T2213_.58.0095b21: 説。故云承佛神力也。爲欲發起等者。下品
T2213_.58.0095b22: 佛所説大悲胎藏祕密曼荼羅。以此五字門
T2213_.58.0095b23: 爲具體法身。故云爲欲乃至五種譬喩也
T2213_.58.0095b24: 二從初句下。明次第相釋中。自六。一釋空
T2213_.58.0095b25: 大。二明地大。三明火大。四釋風大。五釋水
| T2213_.58.0095b26: | 大。六明正發起五字門 | 矣 |
T2213_.58.0095b28: 多句。對自餘四大故。總合空大中諸句爲一
T2213_.58.0095b29: 句。故云初句也。自餘可准知之。譬如虚空
T2213_.58.0095c01: 等者。可有當體譬喩二意。當體義是上根上
T2213_.58.0095c02: 智所用也。爲被中下機。擧譬喩之義攝當
T2213_.58.0095c03: 體之義也。復次毘盧遮那大空之體難解難
T2213_.58.0095c04: 入故。假譬以況彼大空也。故云以世間易解
T2213_.58.0095c05: 空譬難解空也
T2213_.58.0095c06: 二從如此下。明隨釋中。如此即是毘者。言
T2213_.58.0095c07: 虚空離一切分別無分別故無徳無失。是小
T2213_.58.0095c08: 乘意。故云如此即是乃至無過無徳也。今
T2213_.58.0095c09: 如來智身等者。言今毘盧遮那一切智智大
T2213_.58.0095c10: 空。雖離一切妄想戲論。而無量無邊萬徳自
T2213_.58.0095c11: 本已來成就圓滿。不如彼世間空無過無徳。
T2213_.58.0095c12: 故云今如來乃至以況大空耳也所以重言
T2213_.58.0095c13: 者。言住一切分別者有也。離一切分別者空
T2213_.58.0095c14: 也。於此空而亦作無分別想故。爲遮此無分
T2213_.58.0095c15: 別想故云爾也。離一切分別乃至是分別上
T2213_.58.0095c16: 更生分別義例如尋伺等者。住分別想如尋。
T2213_.58.0095c17: 住無分別想如伺。又住分別想如眼識生時。
T2213_.58.0095c18: 住無分別想如意識生也。故云例如乃至是
| T2213_.58.0095c19: | 細分別也。自餘可見 | 云云 |
| T2213_.58.0095c21: | 節 | 云云 |
T2213_.58.0095c23: 明隨釋。初牒經可見
T2213_.58.0095c24: 二從世間下。明隨釋中。又二。一明譬説。二
T2213_.58.0095c25: 明合譬
T2213_.58.0095c26: 初中。如世間等者是即大地所生之草木等
T2213_.58.0095c27: 也。以之爲一切衆生之依處。故云如世間乃
T2213_.58.0095c28: 至作依止處也
T2213_.58.0095c29: 二從一切下。明合譬中。一切智智等者。此
T2213_.58.0096a01: 一切智爲大悲普門曼荼羅之依地。故云一
T2213_.58.0096a02: 切智地也。大悲曼荼羅者。以阿字爲一切種
T2213_.58.0096a03: 子。一切諸字皆是阿字所流所因。故云大悲
T2213_.58.0096a04: 乃至所出生也。四重法界諸尊以阿字本不
T2213_.58.0096a05: 生際爲所依止處。故云即此諸乘乃至所依
T2213_.58.0096a06: 止處也。起是
字起。滅是字滅。故雖生T2213_.58.0096a07: 無利譽稱樂之悦。雖死無衰毀憂苦之悲。故
| T2213_.58.0096a08: | 云生死涅槃乃至故以爲喩也 | 云云 |
T2213_.58.0096a10: 明隨釋
T2213_.58.0096a11: 初牒經可見
T2213_.58.0096a12: 二從譬下。明隨釋中。三。一明譬説。二明合
T2213_.58.0096a13: 譬。三明復次義 初中。皆如須彌山者。且
T2213_.58.0096a14: 約一四州中最大物。故云如須彌山。再往論
T2213_.58.0096a15: 者。設雖如無量須彌山。更可無怯弱也
T2213_.58.0096a16: 二從如來下。明合譬中。如來智火者。謂以
T2213_.58.0096a17:
字智火。刹那焚滅無始已來頼耶所薫一T2213_.58.0096a18: 切妄想煩惱之薪。妄執煩惱薪盡滅故能燒
T2213_.58.0096a19: 智火隨不生。是即
字實相也。故云如來智T2213_.58.0096a20: 火乃至亦無所依也
T2213_.58.0096a21: 三從復次下。明復次義中。復次如者。譬如
T2213_.58.0096a22: 世間火上下貴賎同用。於黒闇夜中而得正
T2213_.58.0096a23: 路。
字智火亦如此。四重法界上中下聖者T2213_.58.0096a24: 異生平等平等有之。於無始生死無明煩惱
T2213_.58.0096a25: 黒闇夜中。知見如實道。入初地乃至第十一
T2213_.58.0096a26: 地。一切佛法皆悉證知。故云復次如世間乃
T2213_.58.0096a27: 至故以爲喩也
T2213_.58.0096a28: 四從第四下。釋風大中。又二。一明牒經。二
T2213_.58.0096a29: 明隨釋。初牒經可見
T2213_.58.0096b01: 二從如大下。明隨釋中。又二。一明譬。二明
T2213_.58.0096b02: 合譬 初中。三辰炳現者日月星是也。蔚
T2213_.58.0096b03: 蒸者蒸粟貌也。熱惱之
T2213_.58.0096b04: 種之徳。令得清涼之義。開榮増長之義。摧
T2213_.58.0096b05: 壞物類之義。自在旋轉之義也
T2213_.58.0096b06: 二從如下。明合譬中。滌除一切等者。令得
T2213_.58.0096b07: 清涼義也。是即寶幢佛三摩地淨菩提心顯
T2213_.58.0096b08: 現時。開發心内三點令炳現三部佛徳。而除
T2213_.58.0096b09: 衆生煩惱令得清涼之益。故云滌除一切乃
T2213_.58.0096b10: 至清涼法性也。又復能令等者。花開敷佛
T2213_.58.0096b11: 三摩地也。故云開榮増長。又云善法増長
T2213_.58.0096b12: 也。摧壞無明等者。無量壽佛三摩地轉法輪
T2213_.58.0096b13: 智之徳也。而此無障礙等者。天鼓雷音佛三
T2213_.58.0096b14: 摩地。其義可見。故云自在旋轉。又云無所
T2213_.58.0096b15: 依故也
T2213_.58.0096b16: 問。何故於風大徳有如此義耶 答。餘大亦
T2213_.58.0096b17: 如此。尋文可見。是即明五大互具五大互融
| T2213_.58.0096b18: | 無礙也 | 云云 |
T2213_.58.0096b20: 明隨釋。初牒經可見
T2213_.58.0096b21: 二明隨釋中。又二。一明譬説。二明合譬
T2213_.58.0096b22: 初中。如水大者。上火大毘盧遮那大智門徳
T2213_.58.0096b23: 也。今此水大如來大悲門徳也。其義自可
T2213_.58.0096b24: 見
T2213_.58.0096b25: 二明合譬中。如來智水者。指自性清淨眞如
T2213_.58.0096b26: 法界。是即中臺也。流趣世間者東方。潤諸
T2213_.58.0096b27: 等持者南方。成大果實者西方。利益群生者
T2213_.58.0096b28: 北方也。體無煩惱以下轉釋上諸句也。所謂
T2213_.58.0096b29: 體無煩惱乃至無濁者轉釋中臺。此中有三
T2213_.58.0096c01: 句。體無煩惱故清潔者指佛部徳。能離諸惑
T2213_.58.0096c02: 故無垢者指金剛部徳。一相非異者指蓮華
T2213_.58.0096c03: 部徳也。諸有得者轉釋東方。獲清涼定者釋
T2213_.58.0096c04: 南方。湛寂難思者轉釋西方。證平等性者轉
T2213_.58.0096c05: 釋北方也
T2213_.58.0096c06: 問。何故於水大句具如此之徳耶 答。是即
| T2213_.58.0096c07: | 毘盧那那 字智水具足五智故也 | 更問 |
T2213_.58.0096c09: 別標。二明法説。三明譬説。四明合譬
T2213_.58.0096c10: 初中。下文者指祕密曼荼羅品悉地出現品
T2213_.58.0096c11: 等也
| T2213_.58.0096c12: | 二從阿字下。明法説。自可見 | 云云 |
T2213_.58.0096c14: 言世間總有三種。然今世間者。擧器世間攝
T2213_.58.0096c15: 有情世間也。地水火風者。大論三十二云。一
T2213_.58.0096c16: 切有爲法皆從四縁生。所謂因縁次第縁縁
T2213_.58.0096c17: 縁増上縁。因縁者相應因共生因自種因遍
T2213_.58.0096c18: 因報因。是五因名爲因縁。復次一切有爲
T2213_.58.0096c19: 法亦名因縁。心心數法次第相續無間故名
T2213_.58.0096c20: 爲次第縁。心心數法縁塵故生是名縁縁。諸
| T2213_.58.0096c21: | 法生時不相障礙。是爲無障縁 | 云云 増上縁也 |
T2213_.58.0096c23: 間種子爲因縁。此種子從地生。水所潤火所
T2213_.58.0096c24: 煖風所長次第無間相續。故爲次第縁。此種
T2213_.58.0096c25: 子縁地水火風生故爲縁縁。如此五大與力
T2213_.58.0096c26: 不障故令生長故云増上縁也。此等諸縁若
T2213_.58.0096c27: 闕一縁。一切有爲法無生長。故云隨闕一縁
T2213_.58.0096c28: 終不増長也。六因四縁事。大論第十七三十
T2213_.58.0096c29: 二等委悉也。恐繁不抄之要攬人開之
T2213_.58.0097a01: 四從一切下。明合譬中。一切智性者直指一
T2213_.58.0097a02: 切衆生自性清淨如來藏也。即用一切者。言
T2213_.58.0097a03: 此自性清淨種子從
字本不生大悲地大T2213_.58.0097a04: 生。故本來不生不滅而常住不變也。爲
字T2213_.58.0097a05: 言説不可得之大悲水大所潤故。爲邪見放
T2213_.58.0097a06: 逸煩惱重障之熱惱不所枯乾。爲
字塵垢T2213_.58.0097a07: 不可得之大悲火大所煗故。爲一切愛見煩
T2213_.58.0097a08: 惱重障寒氷不所傷害。爲
字因業不可得T2213_.58.0097a09: 之大悲風大所増長故。爲四重五逆等惡業
T2213_.58.0097a10: 煩惱繋縛不所結縛。爲
字等空不可得之T2213_.58.0097a11: 大悲空大所蘊持故。爲執著戲論妄想分別
T2213_.58.0097a12: 不所障礙。以如是等五義自爲衆縁故。自
T2213_.58.0097a13: 心發菩提心。自心具足大願行。自心知見等
T2213_.58.0097a14: 正覺。自心證無等涅槃。自心嚴淨佛國土。自
T2213_.58.0097a15: 心作利物結縁。從非因之因至非果之果。
T2213_.58.0097a16: 而成不可思議不生不滅因縁也。故云一切
T2213_.58.0097a17: 智乃至不滅之因縁也
T2213_.58.0097a18: 三從金剛下。明發起三句法中。自四。一明
T2213_.58.0097a19: 結前生後。二明所同體。三明例證。四明譬
T2213_.58.0097a20: 喩
T2213_.58.0097a21: 初中。觀知如來者指前奮迅示現藏也。無與
T2213_.58.0097a22: 等故云獨一。非一門二門之加持故云法界
T2213_.58.0097a23: 也。加持之相者。如上釋。心所惟忖等者。内
T2213_.58.0097a24: 心思惟觀察也。必知將説等者。佛左所説
T2213_.58.0097a25: 五字門并三句三密等法門也。先喩其功徳
T2213_.58.0097a26: 者嘆喩五字門功徳也。發起大會者。如上釋
| T2213_.58.0097a27: | 之 | 云云 |
T2213_.58.0097a29: 知加持之相嘆其功徳發起生解之機已而
T2213_.58.0097b01: 問。故云然後問佛。如是者上所釋一切智智
T2213_.58.0097b02: 是也。從此已後等者。依如此奮迅現瑞致動
T2213_.58.0097b03: 執生疑。因茲薩埵發問。故此後如來以一切
T2213_.58.0097b04: 智智印。即印持決定其心而廣説。故云從此
T2213_.58.0097b05: 已後乃至廣分別説也
T2213_.58.0097b06: 三從例如下。明例證中。例如彌勒等者如上
T2213_.58.0097b07: 釋之。憤憤悲悲者。有ルヲ心ニ云憤憤。在口云
T2213_.58.0097b08: 悲悲。所謂心ニ起リ口ニ浮テ未演其所疑。故云即
T2213_.58.0097b09: 時憤憤乃至所疑也。爲説是道場者。即一
T2213_.58.0097b10: 乘法是也。付之若依香象意者。有二。一別
T2213_.58.0097b11: 教一乘。華嚴之體是也。二圓教一乘。指法
T2213_.58.0097b12: 花會三歸一。故五教章云。然此一乘教義分
| T2213_.58.0097b13: | 齊開爲二門。一別教。二圓教 | 云云 |
T2213_.58.0097b15: 體名爲一乘。故經云。十方佛土中。唯有一
| T2213_.58.0097b16: | 乘法 | 云云 |
T2213_.58.0097b18: 至般若雖多不同。但爲次第三諦所攝。今經
| T2213_.58.0097b19: | 會實方曰圓融 | 云云 |
T2213_.58.0097b21: 分相門ノ方ニテ雖釋此別教一乘別於彼三乘。統
T2213_.58.0097b22: 攝門ノ意ニテハ曰一切三乘等法本來悉是彼一乘
T2213_.58.0097b23: 法。爰以香象云。如思禪師智者禪師。神異
T2213_.58.0097b24: 感通迹參登位。靈山聽法憶在於今。此等諸
| T2213_.58.0097b25: | 徳豈夫好異 | 云云 |
| T2213_.58.0097b26: | 云云 |
| T2213_.58.0097b27: | 於道場知已。導師方便説 | 云云 |
T2213_.58.0097b29: 畢定記。法華所記授劫國名號之記
T2213_.58.0097c01: 曰畢定記。故大論第九十三畢定品云。如法
| T2213_.58.0097c02: | 華經中説畢定。餘教説有退有不退 | 云云 |
| T2213_.58.0097c03: | 如上釋 | 云云 |
T2213_.58.0097c05: 者。喩文自可見。若無機之人等者。於大悲
T2213_.58.0097c06: 發生春陽之始。上上信根之族祕密眞言之
T2213_.58.0097c07: 機ハ。菩提種子忽自萌動。無明殼皮頓自甲
T2213_.58.0097c08: 裂ク。是故奮迅示現之雷風響キ機興即生之
T2213_.58.0097c09: 大空ニ。無盡莊嚴之螺鼓動ス大悲嘉會之樓
T2213_.58.0097c10: 閣。於三世常恒之一時。降ス平等一味之大
T2213_.58.0097c11: 雨。依之如實不知之莩殼速脱離。無上菩提
T2213_.58.0097c12: 之善苗疾出生。是則自非上根上智之人大
T2213_.58.0097c13: 度勇鋭者。無蒙如此之深益。至如彼兩種二
T2213_.58.0097c14: 乘兩種外道者。適雖遇奮迅示現莊嚴之際
T2213_.58.0097c15: 會。如聾如盲。何得視聽見聞如此境界。何
T2213_.58.0097c16: 況發起甚深祕密利益耶。爰以大師言。摩尼
T2213_.58.0097c17: 奇珠待大龍而雨寶。輪王妙藥對鄙人以爲
T2213_.58.0097c18: 毒。何況眞言祕藏起三自以難聞。金剛佛戒
T2213_.58.0097c19: 過十地而叵得。自非輪王種姓大機菩薩。誰
| T2213_.58.0097c20: | 能開五智於一心得三密於凡身 | 云云 |
T2213_.58.0097c22: 凡夫所測量耶。設雖有ト無間鐵城中ニ。若爲
T2213_.58.0097c23: 祕藏眞言之機者。今依此奮迅示現加持三
T2213_.58.0097c24: 昧無不發深益也。第五陀羅尼藏之機可思
T2213_.58.0097c25: 之。是故諸道昇沈依戒持毀。見佛不見佛任
T2213_.58.0097c26: 乘緩急。故今所言無間中眞言機者。即是
T2213_.58.0097c27: 戒緩故一且雖墮地獄。以乘急故速知見自心
T2213_.58.0097c28: 佛也。又涅槃經第九云。善男子譬如焦種雖
T2213_.58.0097c29: 遇甘雨。百千萬劫終不生芽。芽若生者無有
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 |
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_.58.0098a13: 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: 測如來説法時至而不失應度機根嘉會時
T2213_.58.0098a25: 分。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。倍増者復明於
T2213_.58.0098b05: 上首仁者中。金剛手雖無比類。對如來世
T2213_.58.0098b06: 尊故猶論明昧不同。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。示師不自高。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 |
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 |
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 |
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 |
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_.58.0098c16: | 建武四年 | 丁 丑 | 卯月十日 |
T2213_.58.0098c18:
T2213_.58.0098c19:
T2213_.58.0098c20:
T2213_.58.0098c21:
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_.58.0098c25: 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
T2213_.58.0099a09: 字不生不滅之徳名爲中智。言以
字不生T2213_.58.0099a10: 義故離常見。以
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。故云觀之畢竟乃至
T2213_.58.0099a13: 因果義成也。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。故云若法不然
T2213_.58.0099a18: 乃至因果義不成也
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。故云亦復如是乃至
T2213_.58.0099a23: 淨虚空也。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 |
T2213_.58.0099a29: 生死業受之生。而成虚空無垢大菩提之生。
T2213_.58.0099b01: 故云離業受生等也。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: 云萬行功徳乃至菩提心爲因也
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: 於生死流轉中對所積集大小權實善根
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。云若望生死中乃至名爲果也。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 |
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 |
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 |
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。故云爾時於寶乃至信心義也。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_.58.0099c19: 論第一卷釋スル如是下ノ文也。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_.58.0100a03: 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。故云慈如廣乃至除草穢
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。向周遍法界過刹塵曼荼羅聖衆演供
T2213_.58.0100a18: 養時。於刹那頃興無量無邊不可思議不可
T2213_.58.0100a19: 説供養雲海。供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之時。須臾成就花
T2213_.58.0100a22: 三昧圓滿忍辱波羅蜜。淨佛國土成就衆生
T2213_.58.0100a23: 大願皆悉成就。故云若奉一花乃至皆悉生
T2213_.58.0100a24: 根也。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故。
T2213_.58.0100a28: 自利利他行願皆悉圓滿生大悲根。故云若
| T2213_.58.0100a29: | 奉一花乃至皆悉生根也 | 云云 |
| T2213_.58.0100b01: | 飮食燈明等亦復如此 | 云云 |
字本不生實際。而修無盡萬行。故云隨行T2213_.58.0100b03: 者乃至萬行也。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_.58.0100b07: 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 |
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_.58.0100b18: 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。故云梵音乃至故
T2213_.58.0100b20: 以爲名也
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: 云若能如實乃至名成菩提也。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。即乘取テ答之語ニ問スル即心是道ナラハト者
T2213_.58.0100c14: 也。言即心者自心故也。故問但如實知ヲ即
T2213_.58.0100c15: 心ヲ名爲成菩提ト者。何故ソ一切衆生自ラ不ルヤト
T2213_.58.0100c16: 成佛也。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 |
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不成
T2213_.58.0100c29: 佛也。所謂愚童凡夫者。釋其所由也。若聞
T2213_.58.0101a01: 是法者。就斯有多種斷簡。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 |
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。故云識性二乘乃至未如
T2213_.58.0101a11: 實知也。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_.58.0101a16: 何ンカ如來答玉フ之耶 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。又如定眼由迴轉火。雲駛月運ヒ舟行ハ岸
| T2213_.58.0101a22: | 移ルカ。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_.58.0101a25: | 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_.58.0101a27: 説言此翳已ニ滅ス何ノ時ニカ更起セント一切諸翳。
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 | 私謂已上如來答若諸衆 生本來成佛何故復有ルト |
| T2213_.58.0101b03: | 一切無明 云問也 | 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: | 已上如來答若諸無明衆生本有。何 因縁故如來復説本來成佛云問ヲ也 | 善男子。如銷 |
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也 |
| T2213_.58.0101b10: | 涅槃 | 私云決 第一問 | 私云決 第二問 |
| T2213_.58.0101b11: | 迴及非輪迴 | 私云決 第三問 |
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 也下然見云云 |
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
T2213_.58.0101b26: 乃至彼法少分無有可得也。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。故云前已説
T2213_.58.0101c04: 之也。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 |
| T2213_.58.0101c10: | 云云 |
| T2213_.58.0101c12: | 界無聲 | 云云 |
T2213_.58.0101c14: 故云梵云阿耨乃至故以爲喩也。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。故云言彼
| T2213_.58.0101c18: | 法者乃至更無一法也 | 云云 |
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_.58.0102a08: 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_.58.0102a11: 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。故云又如乃至當
T2213_.58.0102a13: 知亦爾也。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_.58.0102a22: 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 |
| T2213_.58.0102a27: | 有明朗。不見心之與身 | 云云 |
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_.58.0102b07: 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。故云以如
T2213_.58.0102b16: 是淨乃至得無罣礙也。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 |
| T2213_.58.0102b23: | 三昧 | 云云 |
| T2213_.58.0102b24: | 三摩地 | 云云 |
| T2213_.58.0102b25: | 云云 |
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。故云聞佛所説乃至而
T2213_.58.0102c05: 佛言也
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。故云菩提心名乃至自然成也
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_.58.0103a03: 等因縁無明起耶 答。法華經云忽然火起
| T2213_.58.0103a04: | 云云 無明也 | 金峯經云。爾時會中忽有一障者。 |
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 |
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: 所説元品無明障言語道斷心行所滅絶離
T2213_.58.0103a14: 絶離境故。不談無明形體。今宗障體即徳
T2213_.58.0103a15: 故。云忽然現身作金剛薩埵形也。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_.58.0103a20: 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_.58.0103a24: 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_.58.0103b01: 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 |
T2213_.58.0103b05: 火。魚見宮殿。故云如人間乃至或以爲火
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。故云自心自見無有
T2213_.58.0103b08: 一法等也
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
字之實相也。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。故云正觀
| T2213_.58.0103b15: | 三法乃至得成就也 | 云云 |
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_.58.0103b21: 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 |
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_.58.0103c07: 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。故云欲擧其
T2213_.58.0103c11: 乃至一切法也。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。誤テ於内外之中間謂
T2213_.58.0103c17: 有ト心之所住。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。故云猶恐錯誤乃至戲論雲披
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 |
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
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_.58.0104a22: 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。故云如有一類乃至
T2213_.58.0104a25: 或言鮮白等也。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。故云或言乃至餘皆妄語也。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_.58.0104b08: 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_.58.0104b11: 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。云亦是
T2213_.58.0104b16: 對乃至三界同性也。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。故云譬如虚
T2213_.58.0104b29: 空乃至未曾變異也。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。故云又如
T2213_.58.0104c04: 眞陀乃至亦應生滅也
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。説ク非青非黄乃至不ト與三界六趣同
T2213_.58.0104c12: 性也
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推求推度故。
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 |
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 |
| T2213_.58.0105a25: | 在入過去。無所失。是則爲常 | 云云 |
| T2213_.58.0105a27: | 常 | 云云 |
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
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。而云以如是戲論法ト也。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 |
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 |
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 |
T2213_.58.0105b23: 作如是見計。故云皆以世諦言之耳也
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_.58.0105b29: 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_.58.0105c08: 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
字本不| T2213_.58.0105c23: | 生也 | 云云 |
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_.58.0106a03: 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 |
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_.58.0106b06: 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_.58.0106b12: 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 |
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_.58.0106c02: 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。故云但爲薄福衆生乃至甚爲難
T2213_.58.0106c06: 得也。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 |
| T2213_.58.0106c13: | 印 | 云云 |
T2213_.58.0106c15: 云今經則不如是直約諸法令識其心也。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_.58.0106c19: | 建武四年 | 丁 丑 | 卯月十六日 |
T2213_.58.0106c21:
T2213_.58.0106c22:
T2213_.58.0106c23:
T2213_.58.0106c24:
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_.58.0106c28: 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
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