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大日經住心品疏私記 (No. 2215_ 濟暹撰 ) in Vol. 58

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T2215_.58.0685a01:
T2215_.58.0685a02:   No.2215[cf.No.1796]
T2215_.58.0685a03:
T2215_.58.0685a04: 大日經住心品疏私記卷第二
T2215_.58.0685a05: 疏薄伽梵經本地法身者。此擧所具徳而
T2215_.58.0685a06: 顯能具此徳人。是即中胎大日如來也。本地
T2215_.58.0685a07: 法身者是自性法身也。是疏第二十云。次即
T2215_.58.0685a08: 入中惡長聲字是方便也。此是毘盧遮那本地
T2215_.58.0685a09: 之身花臺之體。超八葉絶方所。非有心之境
T2215_.58.0685a10: 界。唯佛與佛乃能知之云云又第三云。毘盧
T2215_.58.0685a11: 遮那本地常心花臺具體云云此義如涅槃經
T2215_.58.0685a12: 第二十七云。非因非果名爲佛性。非因果故
T2215_.58.0685a13: 常恒無變云云又大日經云。我覺本不生。出過
T2215_.58.0685a14: 語言道。遠離於因縁。諸過得解脱。知空等虚
T2215_.58.0685a15: 空。如實相智生。已離一切暗第一實無垢云云
T2215_.58.0685a16: 本地者是自他受用及變化等流身之所依止
T2215_.58.0685a17: 義也。自他受用等功徳是末也。法性身尚是
T2215_.58.0685a18: 本也。謂自性法身者是約本有常住不變義
T2215_.58.0685a19: 也。自受用身者是約修因覺滿而今受所顯
T2215_.58.0685a20: 得本有常住樂徳義即立自受用號也。地者
T2215_.58.0685a21: 所依義也。法身者是萬徳之所依性義。是有
T2215_.58.0685a22: 爲無爲之功徳之所依之本體也。法是所依
T2215_.58.0685a23: 止義。又法身是功徳聚集義也。是積集諸功
T2215_.58.0685a24: 徳故也。若依十住心論意。彼論第十云。薄伽
T2215_.58.0685a25: 梵者總覺塵數諸尊徳號云云疏次云如來是
T2215_.58.0685a26: 佛加持身者。此明自性自受用身也。是此五
T2215_.58.0685a27: 佛中大日尊。是即能加持者也。即是自性法
T2215_.58.0685a28: 身佛也。約一切功徳所依自性法爾常住義
T2215_.58.0685a29: 邊名自性法身。兼即約自受法樂義邊名自
T2215_.58.0685b01: 受用身。依此義意故。高野大師二教論及付
T2215_.58.0685b02: 法傳等云。自性自受用身。又云。自受用法身
T2215_.58.0685b03: 也。疏其所住處經加持住處者。此所加持身
T2215_.58.0685b04: 是自他受用身。又變化等流身是也。此自他
T2215_.58.0685b05: 受用身等功能是自性自受用佛之所加持
T2215_.58.0685b06: 故。自性自受用身名能加持也。如教時義云。
T2215_.58.0685b07: 大日經云。佛住如來加持。義釋云。能加持
T2215_.58.0685b08: 身住所加持身。其能加持身是理法身。所加
T2215_.58.0685b09: 持身是自受用身他受用身變化身云云此文出
教時義
T2215_.58.0685b10: 第一
又般若僧正大日經疏略抄云。加持身者
T2215_.58.0685b11: 是曼荼羅中胎尊。此名佛加持身當報身也。
T2215_.58.0685b12: 亦名字門是具足佛也。亦名具身加持也。其
T2215_.58.0685b13: 住所者即通受用變化身也。有四種法身也
T2215_.58.0685b14: 又大師抄云。問四種法身者何等。和尚教云。
T2215_.58.0685b15: 一者自性身。二者受用身。三者變化身。四者
T2215_.58.0685b16: 等流身。問何等自性身。餘亦爾號。答且毘
T2215_.58.0685b17: 盧遮那佛云自性身。四方者佛云受用身。金
T2215_.58.0685b18: 剛蓮華等菩薩云變化身。外金剛部云等流
T2215_.58.0685b19: 身。又問上所引教時義文意何。答教時義意
T2215_.58.0685b20: 云。自他受用已下名所加持身也。是處即是
T2215_.58.0685b21: 能加持自性自受用佛之所之處云也。故此
T2215_.58.0685b22: 疏下第七云。從此自證身復起加持身云云
T2215_.58.0685b23: 疏意。是以經所言住如來加持之句所。表大
T2215_.58.0685b24: 日如來之能加持義。而翻影顯此句下必可有
T2215_.58.0685b25: 所加持四種法身義也先徳於此處文句多雖致
劬勞。未盡此正意也
T2215_.58.0685b26: 如來心王諸佛住而住其中者。此釋能住義
T2215_.58.0685b27: 也。心王大日尊。如三世諸佛所住法今佛亦
T2215_.58.0685b28: 既止住。自他受用變化等流身即是所加持
T2215_.58.0685b29: 處云也。故安然教時義第一云。大日經中能
T2215_.58.0685c01: 加持清淨法身住所加持自受用身。一切内
T2215_.58.0685c02: 證法身眷屬亦現自受用身。集會十方界示
T2215_.58.0685c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0685c04: 界現普賢等諸菩薩身説眞言道。而此法界
T2215_.58.0685c05: 宮中唯有佛身都無生死中人。如此一切海
T2215_.58.0685c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0685c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0685c08: 眷屬。是法身也。今住加持集法界宮共受法
T2215_.58.0685c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0685c10: 菩薩是變化身。然此大日三身常一體故。衆
T2215_.58.0685c11: 生隨機即一開三。教分張亦復不同云云
T2215_.58.0685c12: 私云。此釋最契此處經疏文意也。此義意云。
T2215_.58.0685c13: 約此教時義。文中初能加持乃至是法身也
T2215_.58.0685c14: 者。此意云。約所加持身中有四種法身。中自
T2215_.58.0685c15: 受用身是勝故。先初雖擧自受用身。而終攝
T2215_.58.0685c16: 他受用變化等流身也。又是他受用變化等
T2215_.58.0685c17: 流身亦有自受用義故。總亦名自受用身也。
T2215_.58.0685c18: 能加持清淨法身者。是示出纒位離垢清淨
T2215_.58.0685c19: 理智即一法身。是即爲安樂解脱果徳也。所
T2215_.58.0685c20: 加持身者。是示自在變化所現權實二身也。
T2215_.58.0685c21: 問何故今所加持身名云他受用身等耶。答
T2215_.58.0685c22: 是顯示自證化他二種徳之周備義故。總名
T2215_.58.0685c23: 自他受用身也。問明此義之文證有何處耶。
T2215_.58.0685c24: 答二教論中有此文證也。故彼論下卷云。大
T2215_.58.0685c25: 日經云。一時薄伽梵住如來加持廣大金剛
T2215_.58.0685c26: 法界宮。一切持金剛者皆悉集會。乃至諸大
T2215_.58.0685c27: 菩薩前後圍繞而演説法。所謂越三時如來
T2215_.58.0685c28: 之日加持故。身語意平等句法門此明自性
身説法
T2215_.58.0685c29: 彼菩薩普賢爲上首。諸執金剛祕密主爲上
T2215_.58.0686a01: 首。毘盧遮那如來加持故奮迅示現身語意
T2215_.58.0686a02: 平等無盡莊嚴藏此明受用
身説法
毘盧遮那佛身或
T2215_.58.0686a03: 語或意生。一切處起滅邊際不可得。而毘盧
T2215_.58.0686a04: 遮那一切身業一切身語業一切意業一切
T2215_.58.0686a05: 處一切時於有情界宣説眞言道句法此明變化
身説法
T2215_.58.0686a06: 又現執金剛普賢蓮華手菩薩等像貌。普於
T2215_.58.0686a07: 十方宣説眞言道清淨句法此明等流身説法。等
者擧金剛蓮花手兼
T2215_.58.0686a08: 等外金剛部諸尊。此經四種法身亦具
竪横二義。文勢可知也。已上論文
解云。是文方
T2215_.58.0686a09: 辨自證化他之四種法身説法之分齊相
T2215_.58.0686a10: 耳。又於自性法身自證功徳。彼十地滿足菩
T2215_.58.0686a11: 薩尚不能了知此境界也。然於此自受用身
T2215_.58.0686a12: 更有二重。一者自性自受用身。是唯有自證
T2215_.58.0686a13: 徳也。即是非餘人親見聞境界也。是則能加
T2215_.58.0686a14: 持大日如來也。此疏第三云。毘盧遮那本地
T2215_.58.0686a15: 常心即是花臺具體云云又第二十云。次即入
T2215_.58.0686a16: 中惡長聲宇是方便也。此是毘盧遮那佛
T2215_.58.0686a17: 本地之身花臺之體。超八葉絶方所非有心
T2215_.58.0686a18: 之境界。唯佛與佛乃能知之云云二者自他受
T2215_.58.0686a19: 用法樂身。謂八葉中四佛四菩薩是也。故疏
T2215_.58.0686a20: 第三云。四佛四菩薩醍醐果徳如衆實倶成
T2215_.58.0686a21: 云云又安之教時義一云。胎藏界會中臺八
T2215_.58.0686a22: 葉名自性身。三部眷屬自受用身。第二重中
T2215_.58.0686a23: 諸大心衆他受用身。第三重中釋迦佛等名
T2215_.58.0686a24: 變化身。九界眷屬名等流身又第二十云。
T2215_.58.0686a25: 爲欲分別如來内證之徳表于外故。於一法
T2215_.58.0686a26: 界中作八葉分別説耳。又云。觀音文殊普賢
T2215_.58.0686a27: 彌勒已在八葉中。即大日如來大法身也。爲
T2215_.58.0686a28: 度人故漸出于外云云又云。是故八葉皆是大
T2215_.58.0686a29: 日如來一體也。若如來但住自證之法則不
T2215_.58.0686b01: 能度人。何以故。此處微妙寂絶出邊過心量
T2215_.58.0686b02: 法何示人耶云云故知。是明八葉四佛四菩薩
T2215_.58.0686b03: 即自證化他二義兼備耳。又變化等流二身
T2215_.58.0686b04: 遍自證化他二義意者。如疏第二十云。復以
T2215_.58.0686b05: 加持神方普現身口意。遍滿生死中。當知此
T2215_.58.0686b06: 則是方便也。若離方便如來本地尚不可説。
T2215_.58.0686b07: 何況以示人耶。不可爲諸上道等菩薩説。何
T2215_.58.0686b08: 況流入生死中耶。以此方便同於大空而現
T2215_.58.0686b09: 衆像。當知一切大會曼荼羅皆是一身無別
T2215_.58.0686b10: 身也。即是普門身也。即是法界身即是金剛
T2215_.58.0686b11: 界身。又云。漸次流出漸入第一院次至第二
T2215_.58.0686b12: 院次至第三院。雖作如此流出亦不離普門
T2215_.58.0686b13: 之身。其八部之衆皆普賢色身之境界云云
T2215_.58.0686b14: 第一卷云。今者心王毘盧遮那成自然覺。爾
T2215_.58.0686b15: 時心數無不入即金剛界中成如來内證功徳
T2215_.58.0686b16: 差別智印云云解云。此等文。是明所加持之自
T2215_.58.0686b17: 他受用變化等流身之因證化他徳之周備
T2215_.58.0686b18: 義也。疏既從遍一切處加持力生者。意云。此
T2215_.58.0686b19: 示其所加持身皆是即從能加持之自性受用
T2215_.58.0686b20: 法身。如來不思議業力之所現也。何以故。
T2215_.58.0686b21: 是大日如來之周遍法界自性身之所起。差
T2215_.58.0686b22: 別功徳分位不同義。名爲所加持處故也。故
T2215_.58.0686b23: 疏第二十云。八葉及中臺五佛四菩薩豈異
T2215_.58.0686b24: 身乎。即一毘盧遮那身等云云是義意云。明能
T2215_.58.0686b25: 加持大日與所加持四佛四菩薩乃至三重曼
T2215_.58.0686b26: 荼羅。雖既成能現與所現身不同。而即一無
T2215_.58.0686b27: 別義耳。此遍一切處者。此疏下文所釋普賢
T2215_.58.0686b28: 義同意也。其文云。普是遍一切處義賢是最
T2215_.58.0686b29: 妙善義。謂菩提心所起願行及身口意悉皆
T2215_.58.0686c01: 平等。遍一切處。純一妙善備具衆徳故以爲
T2215_.58.0686c02: 云云此中遍一切處者。是指十方法界處。故
T2215_.58.0686c03: 如下疏文云。如胡麻中油遍滿法界。於中無
T2215_.58.0686c04: 空隙處。又金剛頂經説云。三十七尊皆名普
T2215_.58.0686c05: 賢。故又用心次第云。大圓鏡智。是則三十七
T2215_.58.0686c06: 尊。皆是名普賢云云故知。此遍一切處加持力
T2215_.58.0686c07: 生義。與普賢之遍法界義同意也。此從大日
T2215_.58.0686c08: 尊遍法界加持力用。即現自受用他受用等
T2215_.58.0686c09: 種重曼荼羅聖衆。名爲遍一切處加持
T2215_.58.0686c10: 已上約力生云也已上約法身果地明能現所現相對
加持義也。是展轉増多加持義也
T2215_.58.0686c11: 又是遍一切處者。即是明本覺眞如理性。有
T2215_.58.0686c12: 能周遍力用也。謂此眞如本覺。是爲一切
T2215_.58.0686c13: 法之體性故。爲一切法之因縁故也。此本覺
T2215_.58.0686c14: 能遍在一切有爲無爲諸法。故云遍一切處
T2215_.58.0686c15: 也。故經云。普賢法身遍一切能爲三界自
T2215_.58.0686c16: 在主。無始無終無生滅。性相常住等虚空。一
T2215_.58.0686c17: 切衆生所有心堅固菩提名薩埵。心住不動
T2215_.58.0686c18: 三摩地修習決定名金剛利衆生事諸悉地慈
T2215_.58.0686c19: 悲哀愍爲加持。此頌中以上一行二句。爲
T2215_.58.0686c20: 此中證文也。是中方明本覺正因力故也。後
T2215_.58.0686c21: 一行。是明修得助縁力也。是意云。所以證得
T2215_.58.0686c22: 此修得始覺法身者。即依性得本覺之加被
T2215_.58.0686c23: 力。故而此始覺佛果生云也。又所以顯得此
T2215_.58.0686c24: 本覺法身理性者。依修得一切加持力故。方
T2215_.58.0686c25: 得顯得此之遍一切處法身果。而攝持命不
T2215_.58.0686c26: 失故云遍一切處加持生也。以顯得本覺。
T2215_.58.0686c27: 即是爲始覺生義也。此義如金光明經第二
T2215_.58.0686c28: 云。智障清淨能現法身云云已上性得本覺修得始
覺相對明。是遍一切
T2215_.58.0686c29: 處加持力生義。是性
得修得相對加持義也
又以此自性自受用身之
T2215_.58.0687a01: 遍現十方法界之外迹用。而加被諸衆生施
T2215_.58.0687a02: 作利益。名遍一切處加持力生也。是但有成
T2215_.58.0687a03: 他受用身等之加持衆生用故名加持力生
T2215_.58.0687a04: 也。若依此義意者。訓釋應言。隨遍一切處而
T2215_.58.0687a05: 生加持力。方成利益諸衆生也已上約利益衆生
義。明加持力生
T2215_.58.0687a06:
是即感應和合加持義也。此加持言通自
T2215_.58.0687a07: 行化他也已上略有四重加
持義計應知之
疏即與無相法身無
T2215_.58.0687a08: 二無別者。意云。以顯教所説無相法身遂令
T2215_.58.0687a09: 歸攝密嚴所功徳法身而即示無二無別義。
T2215_.58.0687a10: 是顯與密所説法身本性雖一體。法身隨所
T2215_.58.0687a11: 被機根淺深顯示麁細不同身義也。是爲除
T2215_.58.0687a12: 遣妄情。謂色心等有爲諸法實有之迷執故
T2215_.58.0687a13: 且雖建立無相法身義。若迷執除遣已時遂
T2215_.58.0687a14: 顯説功徳法身境也。所以以假立法身義。而
T2215_.58.0687a15: 令歸入眞實自性法身而混融無隔義故即言
T2215_.58.0687a16: 無相法身無二無別也。又解。以功徳法身即
T2215_.58.0687a17: 爲無相法身。無相法身即爲自性法身。而
T2215_.58.0687a18: 與餘受用身等三身爲所依體。故言無相法
T2215_.58.0687a19: 身無二無別也。無二無別者。爲同一體性法
T2215_.58.0687a20: 身義也。於所加持身者。此明大日能加持自
T2215_.58.0687a21: 性法身。與所加持自他受用身。倶皆相應而
T2215_.58.0687a22: 爲自性法身義也。故三十七尊禮懺云。如上
T2215_.58.0687a23: 金剛界大曼荼羅三十七尊并是法佛現證菩
T2215_.58.0687a24: 提内眷屬毘盧舍那互體云云是明自他受用
T2215_.58.0687a25: 及變化身。爲自性身義也。又瑜祇經云。金剛
T2215_.58.0687a26: 界遍照如來五智所成四種法身等云云又分
T2215_.58.0687a27: 別聖位引梵本入楞伽頌云。自性及受用變
T2215_.58.0687a28: 化并等流佛徳三十六皆同自性身。并以法
T2215_.58.0687a29: 界身。總成三十七尊云云此等文皆説能加持
T2215_.58.0687b01: 自性身所加持自他受用變化等流即同一自
T2215_.58.0687b02: 性法然法身云也。問。功徳法佛名無相法身
T2215_.58.0687b03: 意如何。答。法佛遠離有爲麁相五蘊故且名
T2215_.58.0687b04: 無相。雖爾尚有無爲細相五蘊故亦名有相。
T2215_.58.0687b05: 如密嚴經云。遠離諸分別。亦非無覺了。無
T2215_.58.0687b06: 有我。意根惠根常悦樂云云又云。得解脱智惠
T2215_.58.0687b07: 如來微妙身。云何爲涅槃。是滅壞之法云云
T2215_.58.0687b08: 涅槃經二十七云。佛性者云何爲相。三十
T2215_.58.0687b09: 故。云何非相一切衆生相不現故。云何非相
T2215_.58.0687b10: 非非相。相非相不決定故云云問。功徳法身名
T2215_.58.0687b11: 無相云意如何。答。涅槃經第二十五云。無相
T2215_.58.0687b12: 者無有十相。所謂色聲香味觸生住異滅男
T2215_.58.0687b13: 女相云云又涅槃經三十八云。第色是無常
T2215_.58.0687b14: 因滅是色獲得解脱常住之色。受想行識亦
T2215_.58.0687b15: 是無常。因滅是識獲得解脱常住之識。如色
T2215_.58.0687b16: 即是苦因滅。是色。獲得解脱安樂之色。受想
T2215_.58.0687b17: 行識亦復如是。如色即是空因滅空色獲得
T2215_.58.0687b18: 解脱非空之色。受想行識亦復如是。如色是
T2215_.58.0687b19: 無我因滅是色獲得解脱眞我之色。受想行
T2215_.58.0687b20: 識亦復如是。如色是不淨因。滅是色獲得解
T2215_.58.0687b21: 脱清淨之色。受想行識亦復如是云云又祕藏
T2215_.58.0687b22: 記云。凡佛者捨有漏五蘊等身有無漏五蘊
T2215_.58.0687b23: 等微細身。如虚空者稱周遍法界理耳。非無
T2215_.58.0687b24: 其體云云又解。如來心王乃至加持力生。即與
T2215_.58.0687b25: 無相法身無二無別者。是明本有理性法身
T2215_.58.0687b26: 與修成覺滿法法身同歸無別義也。是意如
T2215_.58.0687b27: 大唐醴泉寺超悟法師新譯六波羅蜜經疏第
T2215_.58.0687b28: 一云。何乃令發如是願。爲佛應身刹那遷變
T2215_.58.0687b29: 化身佛者。疾入涅槃功徳法身湛然常住。以
T2215_.58.0687c01: 是歸依清淨法身。超悟師解曰。言應身者是
T2215_.58.0687c02: 勝應身。唯識論名他受用身。從佛平等性智
T2215_.58.0687c03: 顯現。應大菩薩名曰應身。此是有爲無漏之
T2215_.58.0687c04: 身故。有刹那念念生滅故。言遷變化身佛者
T2215_.58.0687c05: 是劣應身。唯識論名變化身也。成所作智出
T2215_.58.0687c06: 現此身八相成道。爲於地前二乘凡夫故現此
T2215_.58.0687c07: 身縁盡息化故。曰疾入功徳法身湛然常住
T2215_.58.0687c08: 者。本有功徳修成功徳總名功徳法身。修成
T2215_.58.0687c09: 功徳自受用身性同本有。倶不生滅。是疑然
T2215_.58.0687c10: 常故曰湛然。眞如法身及自受用普並具四
T2215_.58.0687c11: 徳。常樂我淨故曰常住。常是法身住是報身。
T2215_.58.0687c12: 名爲常住佛。報身者四智菩提以之爲體。此
T2215_.58.0687c13: 菩提智金光明經名如如智。佛法身者名法
T2215_.58.0687c14: 如如。故法與報並是。疑然。又不生名常。
T2215_.58.0687c15: 生名常。不滅名住亦名常住。以是歸依清淨
T2215_.58.0687c16: 法身者。總結願求。又云。經曰。無邊眞實功徳
T2215_.58.0687c17: 常住不變。諸根相好智惠光明周遍法界。皆
T2215_.58.0687c18: 從出世無漏菩提之所生故。不可思議超過
T2215_.58.0687c19: 世智。疏曰。無邊眞實常住不變者。從者從因
T2215_.58.0687c20: 至果。名爲所起。因是能起果是所起。因行有
T2215_.58.0687c21: 邊果徳無邊。因行無常。果徳是常。故涅槃經
T2215_.58.0687c22: 云。菩薩五蘊三世所攝。如來五蘊非三世攝。
T2215_.58.0687c23: 又陳如名云。捨無常色獲得常色。受想行識
T2215_.58.0687c24: 亦復如是。既苻此經應信斯解。諸根相好智
T2215_.58.0687c25: 惠光明遍法界者如來報身。眼等諸根色等
T2215_.58.0687c26: 諸境具無量相具無量好。無量智惠。無量光
T2215_.58.0687c27: 明。皆遍法界故曰智光遍法界也。言智光者。
T2215_.58.0687c28: 諸佛智惠自無暗障能破衆生無明暗障故曰
T2215_.58.0687c29: 光明。智惠即光明持業釋也。皆從出世無漏
T2215_.58.0688a01: 善根之所生者。結果由因。果即常住圓滿報。
T2215_.58.0688a02: 因即出世無漏善根。不可思議超世智者。非
T2215_.58.0688a03: 尋思境名不可思。非語言及名不可思議。世
T2215_.58.0688a04: 智有爲。佛智無爲。故曰超過。又同經曰。諸佛
T2215_.58.0688a05: 妙體即法身清淨解脱同眞際。唯如是等説
T2215_.58.0688a06: 可知。此大疏深意也。又重解。疏如來心王諸
T2215_.58.0688a07: 佛住。而住其中者。修得始覺法界體性智之
T2215_.58.0688a08: 根本大日如來。即依住始覺修成之大圓鏡
T2215_.58.0688a09: 智不動佛。平等性智寶生佛。妙觀察智無量
T2215_.58.0688a10: 壽佛。成所作智不空成就佛之位。及普賢文
T2215_.58.0688a11: 殊觀音彌勒菩薩之四攝行。四無量心行。四
T2215_.58.0688a12: 徳波羅蜜徳。乃是初重曼荼羅位。諸佛菩薩
T2215_.58.0688a13: 行位。乃至第二三四重。一切曼荼羅位云也。
T2215_.58.0688a14: 法界體性智。是餘諸四智等之體也。四智等
T2215_.58.0688a15: 是法界智之相用也。法界智體即住四智用
T2215_.58.0688a16: 中。法界智性即住住四智相中。故云如來心
T2215_.58.0688a17: 王諸佛住而住其中也。疏既從遍一切處加
T2215_.58.0688a18: 持力生者。是若有人問。如是四重曼荼羅法
T2215_.58.0688a19: 身如來甚深無量境界。是從何處顯現出生
T2215_.58.0688a20: 者。即應答是人言。是從遍一切處加持力生
T2215_.58.0688a21: 此遍一切處加持力生也。此遍一切處加
T2215_.58.0688a22: 持力有二意。一者依正因力生。二者依助縁
T2215_.58.0688a23: 力生也。初依正因力生者。依一切衆生普所
T2215_.58.0688a24: 具足本有性得遍法界本覺法身力用之加持
T2215_.58.0688a25: 助故。一切諸佛發菩提心修菩提行。遂昇始
T2215_.58.0688a26: 覺法身果位也。依是意故起信論云。眞如熏
T2215_.58.0688a27: 習義有二種。一者自體相熏習。二者用熏習。
T2215_.58.0688a28: 自體相熏習者。從無始世來具無漏法。備有
T2215_.58.0688a29: 不思議業作境界之性。依此二義恒常熏習。
T2215_.58.0688b01: 以有力故能令衆生厭生死苦樂求涅槃自
T2215_.58.0688b02: 信己身有眞如法發心修行云云意云。是又即
T2215_.58.0688b03: 兼正因外縁二種義。相對而加持成也。又論
T2215_.58.0688b04: 云。答雖有外縁之力而内淨法未有熏習者。
T2215_.58.0688b05: 且不能究厭生死苦樂求涅槃云云又金剛頂
T2215_.58.0688b06: 經云。普賢法身遍一切能爲三界自在主。無
T2215_.58.0688b07: 始無終無生滅性相常住等虚空。一切衆生
T2215_.58.0688b08: 所有心堅固菩提名薩埵。利衆生事諸悉地
T2215_.58.0688b09: 慈悲哀愍爲加持云云意云。諸佛是以性得本
T2215_.58.0688b10: 覺普賢薩埵正因之相加助義故。而顯得始
T2215_.58.0688b11: 覺佛果而執持不失是加持義也。此意如金
T2215_.58.0688b12: 光明第二云。依於法身得顯現故。二者依應
T2215_.58.0688b13: 化佛身等之助縁力而得生始覺佛果者。依
T2215_.58.0688b14: 諸佛菩薩菩提心所起願行。及身口意悉皆
T2215_.58.0688b15: 平等。遍一切處而利益安樂一切罪生之助
T2215_.58.0688b16: 縁力故。復一切諸佛今方證得修始覺菩提
T2215_.58.0688b17: 果而執持不失故也。亦是加持義也。故起信
T2215_.58.0688b18: 論云。雖有正因熏習力者。若不遇諸佛菩薩
T2215_.58.0688b19: 善智識等以之爲縁能自斷煩惱入涅槃者。
T2215_.58.0688b20: 則無有是處云云又如前金剛頂經云。普賢法
T2215_.58.0688b21: 身遍一切能爲三界自在主。乃至利益衆生
T2215_.58.0688b22: 事諸悉地慈悲哀愍爲加持。此中意如金光
T2215_.58.0688b23: 明第二云。依法如如如如智説種種佛法種
T2215_.58.0688b24: 種獨覺法種種聲聞法云云又云。我法身者清
T2215_.58.0688b25: 淨無比無量功徳難思議。一切衆生悉蒙利
T2215_.58.0688b26: 益等謂應化等流身等佛則以法身佛爲本
T2215_.58.0688b27: 質體。故理實即法身如來。利益諸衆生云也。
T2215_.58.0688b28: 又云。又此疏下文云。普賢菩薩者。普是遍一
T2215_.58.0688b29: 切處義。賢是最妙善義。謂菩提心所起行願
T2215_.58.0688c01: 及身口意悉皆平等遍一切處。純一妙善備
T2215_.58.0688c02: 具衆徳。故以爲名云云解云。已上文是明依佛
T2215_.58.0688c03: 菩薩之加被助護縁而顯得始覺佛果。而攝
T2215_.58.0688c04: 持不令失故名加也。問。如是依本覺正因力
T2215_.58.0688c05: 及諸佛菩薩之助縁加持力故所顯得始覺智
T2215_.58.0688c06: 佛果與此本覺無相本有凝然常住理同異義
T2215_.58.0688c07: 何耶。答。疏即與無相法身無二無別者。又
T2215_.58.0688c08: 是明本覺與始覺無異義也。謂顯得本覺名
T2215_.58.0688c09: 爲始覺也。始覺歸本覺時始本即一義也。故
T2215_.58.0688c10: 法花云。如是本末究竟等者是義耳。是本始
T2215_.58.0688c11: 二覺離有爲諸相故名爲無相也。萬徳所依
T2215_.58.0688c12: 義故名法身也。又若約理智釋之者。本覺本
T2215_.58.0688c13: 有法身性是理也。修成始覺是智也。始覺還
T2215_.58.0688c14: 本覺時。理即智也智即理也。境智無二義是
T2215_.58.0688c15: 名無相法身無二無別義也。法寶師云。金光
T2215_.58.0688c16: 明經三身品云。法如如如如智爲法身。即是
T2215_.58.0688c17: 自受用及眞如爲法身也。經云。法身無異
T2215_.58.0688c18: 無刹那故。佛身於諸常中最爲第一也云云
T2215_.58.0688c19: 是義意耳。問。如是無相法身地是甚深境界
T2215_.58.0688c20: 故爲衆生不可示不可説。衆生不可悟解境
T2215_.58.0688c21: 界也。而何諸衆生可見聞覺知之耶。答。疏而
T2215_.58.0688c22: 以自在神力令一切衆生見身密之色至名加
T2215_.58.0688c23: 持處也者。是明法佛以自在神通不可思議
T2215_.58.0688c24: 變化方便力。住普現色身三昧而巧示現第
T2215_.58.0688c25: 一第二第三重曼荼羅中色身。隨其所應利
T2215_.58.0688c26: 益安樂諸有縁衆生名爲加持云也。依此因
T2215_.58.0688c27: 縁故諸有縁衆生得入是曼荼羅。遂證法佛
T2215_.58.0688c28: 果也。疏而自在神至加持處也者。此亦明依
T2215_.58.0688c29: 加持如幻三昧力隨所被衆生機性所現影
T2215_.58.0689a01: 像佛身義也。是示隨縁假有身也。是中加持
T2215_.58.0689a02: 者感應和合義也。問。上已所云即與無相法
T2215_.58.0689a03: 身無二無別文。與於此所言而以自在神力
T2215_.58.0689a04: 令一切衆生等者有何差別意耶。答上所云
T2215_.58.0689a05: 是法然本有法身也。此下文所明是隨縁幻
T2215_.58.0689a06: 化應化佛身也。其文上已如所釋也。但其上
T2215_.58.0689a07: 文中又云。住於自在神力加持三昧普爲一
T2215_.58.0689a08: 切衆生示種種諸趣所喜見身等乃至然此應
T2215_.58.0689a09: 化非從大日三業生等云云彼文即亦同此今
T2215_.58.0689a10: 文意也。問。其上所云即與無相法身無二無
T2215_.58.0689a11: 別意如何。答。此無相法身無二無別者。解云。
T2215_.58.0689a12: 釋成能加持自性法身與所加持自他受用身
T2215_.58.0689a13: 等是即不離義也。故此品下疏釋云。毘盧遮
T2215_.58.0689a14: 那一切三業一切處時於有情界宣説眞言
T2215_.58.0689a15: 道句法者。此轉釋佛莊嚴藏。所以無盡無邊
T2215_.58.0689a16: 際者。以不異如來遍一切處常住不滅身也
T2215_.58.0689a17: 此法佛心王心數之常住不滅身亦名無相法
T2215_.58.0689a18: 身。此法身即無有爲四相故立無相名。亦
T2215_.58.0689a19: 滅有漏麁重十相故立無相名。非無無爲細
T2215_.58.0689a20: 相也。故密嚴上云。得解脱智慧如來微妙身。
T2215_.58.0689a21: 云何説涅槃是滅壞之法云云是明法身佛有
T2215_.58.0689a22: 微細色身智慧義也。此中無盡莊嚴藏者。是
T2215_.58.0689a23: 所加持之自他受用身等也。常住不滅身者。
T2215_.58.0689a24: 爲能加持法身自性自受用義也。此所加持
T2215_.58.0689a25: 四佛四菩薩等。是大日尊之智用之差別外
T2215_.58.0689a26: 現位故。與大日尊無差別身也。故亦云以不
T2215_.58.0689a27: 異是常住身也。故疏第二十云。又觀音文殊
T2215_.58.0689a28: 普賢彌勒已在八葉中。即大日如來大法身
T2215_.58.0689a29: 也。爲度人故漸出于外。又云。金剛手等者即
T2215_.58.0689b01: 是大日如來。乃至鬼神八部一一且有此義。
T2215_.58.0689b02: 亦即是大日如來體雖是一而義各異。此等
T2215_.58.0689b03: 文是明無相法身地大日尊與所加持自他受
T2215_.58.0689b04: 用身變化身等即一不二義意也。問。此加持
T2215_.58.0689b05: 義意如何。答。私云。此中加持可有三義。一者
T2215_.58.0689b06: 加被義。二者性得修得相對義。三者展轉増
T2215_.58.0689b07: 多義也。初義意云。依法身自受用大日尊加
T2215_.58.0689b08: 被力故。應所化衆生機感而現能化自他受
T2215_.58.0689b09: 用身變化身等流身之佛身云也。是以法身
T2215_.58.0689b10: 如來之能加力而令被於彼。所化利益給功
T2215_.58.0689b11: 能名加持義。此與力助成義也。此功能有二。
T2215_.58.0689b12: 一者是法佛之所加持自他受用變化身等是
T2215_.58.0689b13: 也。故抄記云。爲欲分別如來内證之徳表于
T2215_.58.0689b14: 外故。於一法界中作八葉分別説耳。餘文證
T2215_.58.0689b15: 可也。二者諸衆生蒙世出世利益是也第二
T2215_.58.0689b16: 義意云。一切衆生從本以來有心性塵數萬
T2215_.58.0689b17: 徳。是不新成法。雖然爲無明煩惱等所覆
T2215_.58.0689b18: 弊隱沒而不顯現。雖然。今遇佛菩薩教化
T2215_.58.0689b19: 力。漸次修得而加顯本覺功徳而攝持令不
T2215_.58.0689b20: 失。故此名加持也。此義如菩提心論云。云
T2215_.58.0689b21: 何能證無上菩提。當知法爾應住普賢大菩
T2215_.58.0689b22: 提心一切衆生本有薩埵爲貪瞋癡煩惱之所
T2215_.58.0689b23: 縛故。諸佛大悲以善巧智。説此甚深祕密瑜
T2215_.58.0689b24: 伽。令修行者於内心中觀日月輪。由作此觀
T2215_.58.0689b25: 照見本心湛然清淨猶如滿月。光遍虚空無
T2215_.58.0689b26: 所分別云云又蓮華三昧經頌云。歸命本覺心
T2215_.58.0689b27: 法身。常住妙法心蓮臺。本來莊嚴三身徳。三
T2215_.58.0689b28: 十七尊住心城。普門塵數諸三昧。遠離因果
T2215_.58.0689b29: 法然具是明性得塵數心
王心數本覺相也
又此疏云。今者心王
T2215_.58.0689c01: 毘盧遮那成自然覺。爾時一切心數無不入
T2215_.58.0689c02: 即金剛界中。成如來内證功徳差別智印。唯
T2215_.58.0689c03: 佛與佛乃能持之云云此文意云。性徳本覺之
T2215_.58.0689c04: 上更加修而顯成始覺之恒沙主伴功徳云
T2215_.58.0689c05: 也。新修得名加。加而攝此所顯徳名持。欲顯
T2215_.58.0689c06: 不新成法也。第三義意云。理趣釋云。加持者
T2215_.58.0689c07: 表於中道生十六大菩薩普賢智。從此展轉
T2215_.58.0689c08: 流出共成三十七位。以成解脱輪大曼荼羅
T2215_.58.0689c09: 意云。從大日尊五智而増加出現三十七尊
T2215_.58.0689c10: 乃至無量無數聖衆。而住持云也。今此經所
T2215_.58.0689c11: 加持聖衆亦同此義故動云加持也。問此所
T2215_.58.0689c12: 加持身是實法身歟。爲當影像化現身歟。答
T2215_.58.0689c13: 云。此可有二意。此大日經之衆會諸聖衆。皆
T2215_.58.0689c14: 是實法身體也。故此疏云。心王所住之處必
T2215_.58.0689c15: 有塵沙心數。以爲眷屬。今者心王毘盧遮那
T2215_.58.0689c16: 成自然覺。爾時一切心數無不入即金剛界
T2215_.58.0689c17: 中。成如來内證功徳差別智印乃至此衆徳悉
T2215_.58.0689c18: 皆一相一味到於實際。故名集會等云云見此
T2215_.58.0689c19: 文。即此會聖衆皆是法身即體也。餘文證如
T2215_.58.0689c20: 上記也。二者。隨縁假有身者。此自性法爾四
T2215_.58.0689c21: 種身。之即隨所化機縁爲利他所現影像變
T2215_.58.0689c22: 化色身。是曰隨縁身云也。此經疏所云。然此
T2215_.58.0689c23: 應化於一切時處起滅邊際不可得等義者是
T2215_.58.0689c24: 也。問若眞言機熟者。見所加持法身時直爲
T2215_.58.0689c25: 見法身若爲見影身。答。是以法身爲本質。疎
T2215_.58.0689c26: 所縁縁而親見行者自心所現影像佛身也。
T2215_.58.0689c27: 問此義意如何。答祕藏記云。問。何謂因縁所
T2215_.58.0689c28: 生法耶。答。據喩以本質爲因。以鏡爲縁以影
T2215_.58.0689c29: 像爲所生法。問。以因縁所生法擬三諦何耶。
T2215_.58.0690a01: 答。鏡中像者有以四不生推求此有了不可
T2215_.58.0690a02: 得。是即空是有是空不出鏡體體即中。問。約
T2215_.58.0690a03: 法者如何。答。約法者以觀心爲因。以三密爲
T2215_.58.0690a04: 縁。所現普門海會即所生法此因縁生法
T2215_.58.0690a05: 縁自觀耶。縁他觀耶。答。縁自縁他並無妨礙。
T2215_.58.0690a06: 問。縁自如何。答。以我能觀心。觀本有之身
T2215_.58.0690a07: 於中普門海會現前。能觀心爲因。所觀本有
T2215_.58.0690a08: 爲縁海會現前爲所生法云云意云。以本有法
T2215_.58.0690a09: 爾三身佛爲本質。而行者之能觀心之上方
T2215_.58.0690a10: 現影像海會諸尊也。而是明了現前。猶如明
T2215_.58.0690a11: 鏡之上現影像也。而以此即爲行者之親所
T2215_.58.0690a12: 縁縁境。以彼本質本有三種法身而爲疎所
T2215_.58.0690a13: 縁縁境也。而觀察此自心之所現影像佛身
T2215_.58.0690a14: 自性。以四不生義觀之即悉皆不可得云也。
T2215_.58.0690a15: 故疏上文引本經説云。然此應化非從毘盧
T2215_.58.0690a16: 遮那身或語意生。於一切時處起滅邊際倶不
T2215_.58.0690a17: 可得。譬如幻師以呪術力加持藥草能現種
T2215_.58.0690a18: 種未曾有事五情所對悦可衆心。若捨加持然
T2215_.58.0690a19: 後隱沒。如來金剛之幻亦復如是。縁謝則滅
T2215_.58.0690a20: 機興則生。即事而眞無有終盡。故曰神力加
T2215_.58.0690a21: 持。經云於此所引 非從毘盧舍那身等二行文有二意。
一者淺略意。謂此本有普門海會以爲衆縁而
T2215_.58.0690a22: 所現影像。以四不生推求之時。偏不從大日尊三業生云
也。此如幼影像之自性於一切時處生滅義。不可得義以
T2215_.58.0690a23: 下疏文可得此意也。更有深祕釋。謂本有曼荼羅普門海
會常住不滅義。故云於一切時處起滅邊際不可得云云。
T2215_.58.0690a24: 此義存十住
心論意也
又如仁和上金剛頂經疏云。無始
T2215_.58.0690a25: 無終者明五方五佛。言無始無終者是毘盧
T2215_.58.0690a26: 遮那於三際中無生滅故。故大日經歡毘盧
T2215_.58.0690a27: 遮那三業云。於一切處起滅邊際不可得云云
T2215_.58.0690a28: 今私云。以此釋文可得此經文意也。是即當
T2215_.58.0690a29: 深祕趣義也。此文即爲顯示自受用身菩薩
T2215_.58.0690b01: 持金剛界無生無滅義。故言此持金剛衆非
T2215_.58.0690b02: 從大日尊之所生云也。是本有功徳法身今
T2215_.58.0690b03: 依新修得更所顯現云也。上來明約人釋能
T2215_.58.0690b04: 所二加持義畢。從下約法釋所居境界義也。
T2215_.58.0690b05: 凡意云。上所言住如來加持句下。開明能加
T2215_.58.0690b06: 持與所加持人義也。今於此廣大金剛法界
T2215_.58.0690b07: 宮句下。更明此聖衆所居器界法也。疏次又
T2215_.58.0690b08: 釋歎加持至法界宮者。自此下更第二約所
T2215_.58.0690b09: 住依報義。釋能加持所加持者之所住處也。
T2215_.58.0690b10: 此句是讃歎法身佛之所住處意也。此歎有
T2215_.58.0690b11: 三意。一廣博義。二不壞堅固義。三眞實不虚
T2215_.58.0690b12: 義也。此句含是三義可悉之。問。約此住如來
T2215_.58.0690b13: 加持廣大金剛法界宮文而釋之。此疏主御
T2215_.58.0690b14: 意與彼十住心論論主御意其同異何。答此
T2215_.58.0690b15: 二師御意頗異也。雖然亦互顯異端而終無
T2215_.58.0690b16: 相違咎也。此疏主御意。是以此住如來加持
T2215_.58.0690b17: 句。方令通能住所住而乃明能加持所加持
T2215_.58.0690b18: 義也。之差別相也。然於能加持處唯開中台
T2215_.58.0690b19: 大日如來。是即能住自性法身如來也。所加
T2215_.58.0690b20: 持處即開八業四佛四菩薩乃至第四重釋迦
T2215_.58.0690b21: 世天等。是即自他受用變化等流身也。此義
T2215_.58.0690b22: 中攝盡四重曼荼羅云也。次廣大金剛法界
T2215_.58.0690b23: 宮者。是只言四種法身主伴聖衆之所居住
T2215_.58.0690b24: 處。是不謂約能居人也。彼十住心論論主御
T2215_.58.0690b25: 意。是住者是亦令通能所二住也。次如來加
T2215_.58.0690b26: 持者是示能加持大日尊也。約所加持住處
T2215_.58.0690b27: 者。是開廣大金剛界宮而如次即配實幢開
T2215_.58.0690b28: 敷無量壽天鼓音佛也。此廣大金法界宮者
T2215_.58.0690b29: 不約所居器界相也。是即亦顯能居聖衆之
T2215_.58.0690c01: 具徳名義也。但於此聖衆所居宮城者引用
T2215_.58.0690c02: 他文也。問若爾者八葉中四菩薩乃至餘三
T2215_.58.0690c03: 重曼荼羅聖衆於此四佛處何相攝耶。答是
T2215_.58.0690c04: 攝鼓音佛處。或又但隨所應應攝四佛也。此
T2215_.58.0690c05: 疏四云。擧六位則攝一切諸尊云云但第二重
T2215_.58.0690c06: 第三重曼荼羅是多分天鼓音佛處攝盡是諸
T2215_.58.0690c07: 聖衆也。此鼓音佛是方通自證化他之二徳。
T2215_.58.0690c08: 故就此自證内徳與化他方便義邊。而此佛
T2215_.58.0690c09: 處攝盡第二第三重曼荼羅之自證化他義無
T2215_.58.0690c10: 咎也。問二師御意既殊云何無相違咎耶。答
T2215_.58.0690c11: 此宗意是顯示人法平等依正無別義也。故
T2215_.58.0690c12: 二師各雖似陳異端。是互異説相攝衆義周備
T2215_.58.0690c13: 而無相違咎也。人即法法即人義也。正報即
T2215_.58.0690c14: 依報。依報即正報也。故即身成佛義頌云。六
T2215_.58.0690c15: 大無礙常瑜伽。四種曼荼各不離。又長行云。
T2215_.58.0690c16: 佛説六大爲法界體性。諸顯教中以四大爲
T2215_.58.0690c17: 非情。密教則説此爲如來三昧耶。四大等不
T2215_.58.0690c18: 離心大。心色雖異。其性即同。色即心心即色
T2215_.58.0690c19: 無障礙。智即境境即智。智即理理即智自在。
T2215_.58.0690c20: 雖有能所二生都絶能所法爾道理云云即此
T2215_.58.0690c21: 義耳。故亦此疏云。上説金剛法界宮即是如
T2215_.58.0690c22: 來身。次云大樓閣寶王亦即是如來身云云
T2215_.58.0690c23: 是義也。正今檢此疏意。以廣大金剛法界宮
T2215_.58.0690c24: 等文。方約歎法之徳義而釋所加持義也。是
T2215_.58.0690c25: 意方約所居器界法義以釋所加持義也耳」
T2215_.58.0690c26: 問。十住心論以是薄伽梵住如來加持等一
T2215_.58.0690c27: 行文如次配五佛義云何。答彼論意云。薄伽
T2215_.58.0690c28: 梵者總標諸尊徳號也。次住者明能住大日
T2215_.58.0690c29: 尊自性法身。及所住自他受用變化等流身。
T2215_.58.0691a01: 及所依止法界宮殿義也故十住心論十云。大日如
來廣大法界加持即於是
T2215_.58.0691a02: 時住法界胎藏三昧者。
此所依止宮殿義也
而乍見論文。而應云。如來
T2215_.58.0691a03: 者是大日如來自性自受用身。次加持者寶
T2215_.58.0691a04: 幢佛。次廣大者開敷花王佛。次金剛者無量
T2215_.58.0691a05: 壽佛。次法界宮者天鼓雷佛也。此論自解云。
T2215_.58.0691a06: 如次配五佛故今且設雖應作此釋。然尋之
T2215_.58.0691a07: 理實非爾也。問方如何以如來先配大日。次
T2215_.58.0691a08: 列寶幢佛。此次列開敷花王佛。此次列無量
T2215_.58.0691a09: 壽佛。此次列天鼓雷佛。如此配處於此經文
T2215_.58.0691a10: 云如來加持廣大金剛法界宮者有何咎耶。
T2215_.58.0691a11: 答。若言爾時既可有四佛異名不便宜咎。恐
T2215_.58.0691a12: 可有此咎。故今私案。此義以欲會十住心論
T2215_.58.0691a13: 本意也。此處云如來加持經文是且明能加
T2215_.58.0691a14: 持義。故先初方云如來。而次置加持言歟。問。
T2215_.58.0691a15: 以何義知爾耶。答疏上文云。如來是佛加持
T2215_.58.0691a16: 身。如來心王諸佛住而住其中云云是即能加
T2215_.58.0691a17: 持義也。能加持是即屬大日尊也。所加持是
T2215_.58.0691a18: 屬四佛等也。然以此通序中如來加持乃至
T2215_.58.0691a19: 法界宮文如次配五佛者。如來加持是大日
T2215_.58.0691a20: 也。廣大是寶幢佛。金剛是開敷花佛。法界是
T2215_.58.0691a21: 彌陀佛也。宮是天鼓音佛也。若以大日佛即
T2215_.58.0691a22: 爲能加持義。而翻以加持言列配所加持之
T2215_.58.0691a23: 寶幢佛等者。恐可失此疏意。以此如來加持
T2215_.58.0691a24: 之言即爲能加持義此疏之本意而已。故今
T2215_.58.0691a25: 作此釋也。問。何故以宮配鼓音佛耶。答。鼓音
T2215_.58.0691a26: 佛是因行證入四句中當入涅槃佛句也。涅
T2215_.58.0691a27: 槃是法佛之所居宮城義也。故涅槃經第五
T2215_.58.0691a28: 云。大涅槃譬如宮殿者是義意耳。二十七云。
T2215_.58.0691a29: 又涅槃者名爲屋宅。何以故能遮煩惱惡風
T2215_.58.0691b01: 雨故云云問。何故如來配大日餘亦爾耶。答。
T2215_.58.0691b02: 如來是從眞如本覺來佛界本初故。且配大
T2215_.58.0691b03: 日尊。又如是所達理也。來是能達智也。理智
T2215_.58.0691b04: 即一體名法身大日如來也。廣大是寶幢佛
T2215_.58.0691b05: 義。故此經八印品此佛名大威徳生。意云。此
T2215_.58.0691b06: 佛菩提心有廣大威徳故。尚如軍幢旗有廣
T2215_.58.0691b07: 大威徳力故也。抄記云。寶幢佛是菩提心。如
T2215_.58.0691b08: 世軍中有幢是衆中之首軍標幟咸所瞻望。
T2215_.58.0691b09: 進止之節莫不隨之。尚如一切萬行以此菩
T2215_.58.0691b10: 提心爲標爲主云云金剛者此當第二南方金
T2215_.58.0691b11: 剛不壞印。此印名金剛不壞者是行菩提義
T2215_.58.0691b12: 也。行菩提是將欲登極位之行也。是灌頂智
T2215_.58.0691b13: 位也。是金剛喩定現在前而斷佛地障之位。
T2215_.58.0691b14: 故立金剛不壞名歟。大疏第四云。南方觀娑
T2215_.58.0691b15: 羅樹王花開敷佛。身相金色普放光明。安住
T2215_.58.0691b16: 離垢三昧之標相。始自菩提心種子長養大
T2215_.58.0691b17: 悲萬行今成遍覺萬徳開敷。故以名爲離垢。
T2215_.58.0691b18: 即大空義也。證此大空時猶如眞金百練垢
T2215_.58.0691b19: 穢都盡故。佛身相亦然。菩提心論中此名金
T2215_.58.0691b20: 剛心亦名金剛身者。是五相成身中第三第四
T2215_.58.0691b21: 兩心是也。理趣般若經云。以金剛藏灌頂故
T2215_.58.0691b22: 云云法界者無量壽佛名也。是法部佛故名法
T2215_.58.0691b23: 界也。八印品名蓮華藏印。是亦蓮華部主故
T2215_.58.0691b24: 也。藏者無盡義也。是果徳之無盡法界藏義
T2215_.58.0691b25: 歟。天鼓音佛者此佛八印品名萬徳莊嚴也。
T2215_.58.0691b26: 此萬徳莊嚴義是法身所加持成所作智門所
T2215_.58.0691b27: 現之無盡莊嚴藏義此也。以此義故。十住心
T2215_.58.0691b28: 論爲釋宮義引大日經文云。時薄伽梵大日
T2215_.58.0691b29: 如來廣大法界加持即於是時住法界胎藏三
T2215_.58.0691c01: 昧者此義意耳。此論意。是眞如法界理即是
T2215_.58.0691c02: 爲大涅槃界也。乃智之所現加持無盡莊嚴
T2215_.58.0691c03: 藏即是爲胎藏三昧也。倶皆名爲所住宮也。
T2215_.58.0691c04: 宮及三昧與藏義稍通也。謂三昧者智之所
T2215_.58.0691c05: 住所也。藏者是珍寶之所住處也。宮者是貴
T2215_.58.0691c06: 人所住處也。故大日經抄記云。次惡是大涅
T2215_.58.0691c07: 槃。其字曰天鼓音。是正等覺之果果也。鼓音
T2215_.58.0691c08: 佛者方便也。既得大果豈自受用而已。及爲
T2215_.58.0691c09: 一切衆生演之。種種方便成所作智。猶如天
T2215_.58.0691c10: 鼓之音無思而成事業。若不爾者四佛得異
T2215_.58.0691c11: 名次第可雜亂故也。只依此疏意者宮者此
T2215_.58.0691c12: 明四種法身集會所住之法性眞如理都城處
T2215_.58.0691c13: 云也。彼論意云。天鼓音佛名爲宮義也是擧
T2215_.58.0691c14: 所居處而欲顯示能居佛故也。於是宮義方
T2215_.58.0691c15: 有二意。一者是爲自證法樂故。安住大涅槃
T2215_.58.0691c16: 之樂徳宮殿中。二者爲攝化利生故寄住普現
T2215_.58.0691c17: 色身三昧所現三業所作無盡莊嚴加持境界
T2215_.58.0691c18: 相也。故言宮也。是成所作智門也。故十住心
T2215_.58.0691c19: 論云。宮者顯所住處今此心王如來無始無
T2215_.58.0691c20: 終各各安住自法界三昧云云已上文是於論第二
釋。約四種曼荼羅
T2215_.58.0691c21: 身而釋經如來加持廣大金剛法界宮之中。是且釋法界宮
義文也。先第一釋。以此如來加持等文如次配五佛也。此
T2215_.58.0691c22: 第二釋。以如來加持等句如次配四種曼荼羅身所住宮
也。而今以第釋此中用之不同。於前第一釋之中方釋宮
T2215_.58.0691c23: 之文
意也
凡二師意云。約疏主御意。是以住如來加
T2215_.58.0691c24: 持句而開能加持所加持二義也。於所加持
T2215_.58.0691c25: 義即開攝四種法身四重曼荼羅義也。次廣
T2215_.58.0691c26: 大金剛法界宮句是直爲四種法身之所居器
T2215_.58.0691c27: 界也。是方依横義而開釋四種法身義也。約
T2215_.58.0691c28: 論主御意以住如來加持句直爲能加持之大
T2215_.58.0691c29: 日尊。是自性法身義。此義意雖顯露示説爲
T2215_.58.0692a01: 能加持義。而欲比示兼通所加持義意也。次
T2215_.58.0692a02: 以廣大金剛法界宮句而如次配四佛義也。
T2215_.58.0692a03: 是自受用身義也。經次句云。一切持金剛者
T2215_.58.0692a04: 皆悉集會乃至菩薩普賢爲上首諸執金剛祕
T2215_.58.0692a05: 密主爲上首文者。是明他受用法身也。經文
T2215_.58.0692a06: 云。毘盧遮那如來加持故乃至宣説眞言道
T2215_.58.0692a07: 句法者。是明變化身也。經云。又現執金剛普
T2215_.58.0692a08: 賢蓮華手菩薩乃至宣説眞言道清淨句法
T2215_.58.0692a09: 者。是明等流身也。是論主御意方依竪義而
T2215_.58.0692a10: 顯示所加持四種法身之正報身與之所依宮
T2215_.58.0692a11: 是無二無別義也。凡已上二師御釋意雖似
T2215_.58.0692a12: 有異義遂無相違也。若依論主御意者。此所
T2215_.58.0692a13: 依宮者若此自證徳爲宮者。大涅槃界宮是
T2215_.58.0692a14: 也。故云自法界也。若利他行名爲宮。此宮者
T2215_.58.0692a15: 此宮亦爲成所作智門是也。即普賢色身
T2215_.58.0692a16: 三昧也。故論云安住三昧也。疏大謂無邊至
T2215_.58.0692a17: 數量者。是從下釋所依宮城之中。是稱讃此
T2215_.58.0692a18: 宮城不共妙徳也。於此不共妙徳略有三種
T2215_.58.0692a19: 義。謂一者廣大義二者不壞義。三者眞實義
T2215_.58.0692a20: 也。今此文初明廣大義也。物相竪高長巨多
T2215_.58.0692a21: 名曰大。横弘寛無邊名曰廣。然若約心釋之
T2215_.58.0692a22: 者。此宮竪高昇而超諸因分之佛菩薩二乘
T2215_.58.0692a23: 等識心知見之所住境界。而其際限無可測
T2215_.58.0692a24: 量義也。横廣包含十法界而無不至處。是無
T2215_.58.0692a25: 限量義也。此大疏十八云。長謂人所不及也。
T2215_.58.0692a26: 私謂。此長
者即高也
其廣横遍於一切衆生界。其高登窮
T2215_.58.0692a27: 佛界。故云廣長也云云又義大即是廣也。若約
T2215_.58.0692a28: 色法釋之者。大者是相巨多而終離其邊際
T2215_.58.0692a29: 無窮盡也。廣者即此大之處超踰善那等數
T2215_.58.0692b01: 量。其廣無數義也。疏次文金剛喩至故名金
T2215_.58.0692b02: 剛者。解云。此明第二不壞堅固義以要言之。
T2215_.58.0692b03: 如世間色法中金剛自體以無俎壞爲相。然
T2215_.58.0692b04: 法身自受用體無漏五蘊。自體無生滅法而
T2215_.58.0692b05: 不可示故。出世間言語道而離心境路言也。
T2215_.58.0692b06: 此佛果無漏五蘊自體無生滅法而不可示故
T2215_.58.0692b07: 即是眞如法性也。諸法之所依也。依此法身
T2215_.58.0692b08: 眞如而雖諸法興起。然更無於此眞如之所
T2215_.58.0692b09: 依法也。此適字可用始初義也。謂以法身
T2215_.58.0692b10: 而爲諸法之本初義是也。此意如金光明經
T2215_.58.0692b11: 滅罪業障品云。法身攝藏一切諸法。一切諸
T2215_.58.0692b12: 法不攝法身。法身常住不墮常見亦非斷見
T2215_.58.0692b13: 云云意云。法身如來藏雖能生諸法。諸法不
T2215_.58.0692b14: 能生法身眞如藏云也。凡此實相眞如境界
T2215_.58.0692b15: 不可説不可示也。故十地論説因分可説果
T2215_.58.0692b16: 分不可説云云又摩訶衍論説果海不可説者
T2215_.58.0692b17: 即此意也。諸衆生不可解故化佛輒爾不可
T2215_.58.0692b18: 開示。此實相理是自性凝然常住法故也。故
T2215_.58.0692b19: 密嚴經云。此法最清淨遠離於言説。化佛諸
T2215_.58.0692b20: 菩薩經中未開演等云云然是法無初生時分。
T2215_.58.0692b21: 又無中間住異時分。亦無後滅終盡時分云
T2215_.58.0692b22: 也。不盡者明此理離彼終盡之行苦義。謂彼
T2215_.58.0692b23: 有爲法有終盡。是即一期無常性也。是逼迫
T2215_.58.0692b24: 性故行苦所攝也。然此無爲法無此相也。同
T2215_.58.0692b25: 論十云。修習觀者當觀一切世間有爲之法
T2215_.58.0692b26: 無得久停須臾變壞故。言行苦者一切心行於
T2215_.58.0692b27: 念念中常恒遷轉速生速滅。不能從此處至
T2215_.58.0692b28: 于彼處故云云不壞者。此法明無壞苦義。樂受
T2215_.58.0692b29: 壞是壞苦所攝也。此法樂受無盡時以何可
T2215_.58.0692c01: 爲壞苦耶。文離諸過罪者。明此法無餘苦受
T2215_.58.0692c02: 逼迫苦等意也。或又明此法無諸煩惱業果
T2215_.58.0692c03: 報及所知障并變易果報義也。文不可變易
T2215_.58.0692c04: 者。明此法離刹那四相義也。故密嚴經云
T2215_.58.0692c05: 越於三界無量諸佛國如來微妙刹淨佛子充
T2215_.58.0692c06: 滿。定惠互相資意成堅固身遊於密嚴國
T2215_.58.0692c07: 思惟佛威徳。密嚴中之人一切同佛相超過
T2215_.58.0692c08: 刹那壞。常遊三摩地。密嚴微妙者是阿若
T2215_.58.0692c09: 悉檀。非諸因明者所量境界但是無功用妙
T2215_.58.0692c10: 智之所生云云文不可破毀者。明此法無對治
T2215_.58.0692c11: 壞義也。謂有爲有漏法皆爲無漏無爲法遂
T2215_.58.0692c12: 被治斷故有對治壞也。摩訶衍論第十云。壞
T2215_.58.0692c13: 苦者一切有爲清淨法能壞一切不清淨法。
T2215_.58.0692c14: 亦一切諸不清淨法。能壞一切清淨法故。此
T2215_.58.0692c15: 法佛之功徳無漏眞實性故遠離對治壞云
T2215_.58.0692c16: 也。疏次又如世間至中勝故者。解云。謂是
T2215_.58.0692c17: 天帝釋所持金剛杵也。與修羅鬪諍時以金
T2215_.58.0692c18: 剛杵能摧破修羅故云爾也。以此喩而歎金
T2215_.58.0692c19: 剛三昧徳也。問。以金剛三種勝用喩合法方
T2215_.58.0692c20: 如何。答。第一不可壞者合疏所云實相智不
T2215_.58.0692c21: 盡不壞不可變易不可破毀句也。以第二寶
T2215_.58.0692c22: 中之上喩合過一切語言心行適無所依。不
T2215_.58.0692c23: 爾諸法無初中後句也。以第三戰具勝義合
T2215_.58.0692c24: 離諸過罪句也。疏與此釋論至喩意大同者。
T2215_.58.0692c25: 解云。謂智度論中所明三種金剛三昧中之
T2215_.58.0692c26: 喩與今經所明金剛義大意同云也。智度論
T2215_.58.0692c27: 第四十七云。金剛三昧者。譬如金剛無物不
T2215_.58.0692c28: 陷。此三昧亦如是於諸法無不通達。令諸三
T2215_.58.0692c29: 昧各得其用。如車渠馬腦瑠璃。金剛能穿。又
T2215_.58.0693a01: 云。問曰。三種三昧何以皆言金剛。答曰。初言
T2215_.58.0693a02: 金剛。中言金剛輪。後言如金剛。如金剛三昧
T2215_.58.0693a03: 佛説能貫穿一切諸法亦無不見。是達金剛
T2215_.58.0693a04: 三昧。能通達諸三昧。此明三種金剛三昧也。
T2215_.58.0693a05: 又三乘聖者所得金剛喩定總名三種金剛三
T2215_.58.0693a06: 昧也。論同第四十七云。金剛輪三昧者。得是
T2215_.58.0693a07: 三昧能持諸三昧輪。是皆佛自説義。論者言。
T2215_.58.0693a08: 如金剛三昧者。能破一切諸煩惱結使無有
T2215_.58.0693a09: 遺餘。譬如釋提桓因手執金剛破阿修羅軍。
T2215_.58.0693a10: 即是人未後心。從是心次第三種菩提。聲聞
T2215_.58.0693a11: 菩提辟支佛菩提佛無上菩提。金剛三昧者
T2215_.58.0693a12: 能破一切諸法入無餘涅槃更不受有。譬如
T2215_.58.0693a13: 眞金剛能破諸山石滅盡無餘等云云釋論三
T2215_.58.0693a14: 種金剛三昧正尋檢正文處。若是三乘人登
T2215_.58.0693a15: 極位時金剛喩三昧也。故良賁仁王經疏第
T2215_.58.0693a16: 一云。金剛三昧者最後勝定。勝用堅固名金
T2215_.58.0693a17: 剛定。又古徳釋云。金剛喩定者如金剛斷惑
T2215_.58.0693a18: 之智所依之道。定之名金剛喩定也云云疏法
T2215_.58.0693a19: 界者至實相智身者。解云。是正第三明眞實
T2215_.58.0693a20: 義也。謂爲欲釋依正不二義。而先釋法界性
T2215_.58.0693a21: 之即眞實法身如來中正法身義也。此宮者
T2215_.58.0693a22: 是法界性是即宮也。此法界性之法身如來
T2215_.58.0693a23: 即是宮。故身立不二義也。若約此義明是意
T2215_.58.0693a24: 者。法界者是法身自性自受用佛也。此法性
T2215_.58.0693a25: 身佛其功徳智慧是竪高昇無窮盡到眞如實
T2215_.58.0693a26: 際故云大也。横廣逈無邊際數量遍了知一
T2215_.58.0693a27: 切諸法之自共相故是云廣也。此智慧及法
T2215_.58.0693a28: 性身之心也。相好遍滿盡虚空界。無生滅等
T2215_.58.0693a29: 刹那四相。及離一期四相兼無對治壞等。而
T2215_.58.0693b01: 其無漏五蘊堅固眞實自性能斷妄染惑障。
T2215_.58.0693b02: 故名金剛智體也。法者是執持義。界者體義
T2215_.58.0693b03: 性義因義也。此眞實智性之持自體及有軌
T2215_.58.0693b04: 範義。故名法界也。此智體者如來實相智。身
T2215_.58.0693b05: 者釋成理法身與智法身無二無別義。謂智
T2215_.58.0693b06: 者如如智是智法身也。是自性自受用佛也。
T2215_.58.0693b07: 體者如如理。是自性法身也。此理即智也。此
T2215_.58.0693b08: 智即理也。又是以智爲身。以理立也。寂而離
T2215_.58.0693b09: 生滅義邊。又名理法身也照而離妄執義邊。
T2215_.58.0693b10: 又名自性自受用智法身也。寂照無二無別
T2215_.58.0693b11: 義名如來實相智身也。是究竟理智即一法
T2215_.58.0693b12: 身如來也。此實相智身名法界體性智。是約
T2215_.58.0693b13: 理云也。又名大圓鏡智等此約智云也。諸法
T2215_.58.0693b14: 至極究竟遂還源本處是也。疏以加持故至
T2215_.58.0693b15: 故曰宮也者。解云。是遂還釋依報之宮義也。
T2215_.58.0693b16: 意云。此宮是法身自受用佛之所依。法性土
T2215_.58.0693b17: 故是修得始覺之所顯得。故云眞實功徳所
T2215_.58.0693b18: 成就莊嚴微妙處也。此加持義者是智之所
T2215_.58.0693b19: 顯現也。不所始新生義。是不縁滅法故也。若
T2215_.58.0693b20: 許縁成法者豈爲法性身土耶。故知。實相智
T2215_.58.0693b21: 之顯得本有法性土宮。即有加増住持義。故
T2215_.58.0693b22: 名加持云也。是顯不新成法意也。問。此大金
T2215_.58.0693b23: 剛法界宮者是廣大金剛法界即爲宮歟。爲
T2215_.58.0693b24: 當廣大金剛界之宮云事歟。答。有二義也。一
T2215_.58.0693b25: 者持業釋。二者依主釋也。持業釋者。大金剛
T2215_.58.0693b26: 法界即是宮云也。又此疏云。上説金剛法界
T2215_.58.0693b27: 法界宮即是如來身云云是依正不二身立無
T2215_.58.0693b28: 別義也。二者依主釋者。廣大金剛界即名如
T2215_.58.0693b29: 來之正報身智也。此正報之身智之所依器界
T2215_.58.0693c01: 之宮城名云廣大金剛法界宮也。爲此廣大金
T2215_.58.0693c02: 剛法界智之即所成立顯得物爲所住宮。故
T2215_.58.0693c03: 名云廣大金剛法界宮也。是即雖似有正報
T2215_.58.0693c04: 與依報之差別義。而遂無二無別也。而依主
T2215_.58.0693c05: 釋有文證即此疏意也。故疏云。眞實功徳所
T2215_.58.0693c06: 莊嚴處。妙住境心王所都故曰宮也者。此宮
T2215_.58.0693c07: 中雖無數心王心數兼住而擧其勝主者。故
T2215_.58.0693c08: 云心王所都也。疏此宮是至天宮者此指法
T2215_.58.0693c09: 佛土之所在也。摩醯首羅天此云大自在天
T2215_.58.0693c10: 也。此約實言之者。三世諸佛證菩提之處也。
T2215_.58.0693c11: 慈覺大師教王經疏云。一切色法究竟盡處
T2215_.58.0693c12: 心王境界名色究竟非謂第四禪定疏。釋
T2215_.58.0693c13: 論云至天王是也者。解云。意是簡別此法身
T2215_.58.0693c14: 成佛處大自在天宮。是非顯教所明報身成
T2215_.58.0693c15: 道大自在天也。彼五種那含住處名淨居天
T2215_.58.0693c16: 者。謂第四禪有九天中有生不還果聖人處
T2215_.58.0693c17: 名五淨居天。所謂一無煩天。二無熱天。三善
T2215_.58.0693c18: 見天。四善現天。五色究竟天也。阿那含聖者
T2215_.58.0693c19: 且有二類。謂樂定樂慧人也。樂定人生無色
T2215_.58.0693c20: 界。樂慧人爲生五淨居天。有漏定與無漏定
T2215_.58.0693c21: 交雜修習。隨其重修品類淺深麁妙。次第生
T2215_.58.0693c22: 五淨居天云也。下品中品上之下品如次生下
T2215_.58.0693c23: 三天也。上之中品上之上品次生善現色究竟
T2215_.58.0693c24: 天也。過是以往乃至曰大自在天王是也者。基
T2215_.58.0693c25: 唯識論疏第九云。大自在宮者謂淨居。上有
T2215_.58.0693c26: 實淨土。即受用身。初於彼起證是第十地菩
T2215_.58.0693c27: 薩宮乃至此唯他受用土十地菩薩報身後報利
益異熟
T2215_.58.0693c28:
往彼。然由異熟同一地故。論説爲生據實
T2215_.58.0693c29: 受變易在下三天處無雲福
生廣果
未得生淨土智處
城也
T2215_.58.0694a01: 往故名生。瑜伽第四説。超過淨居大自在住
T2215_.58.0694a02: 處。第十地菩薩極熏修故得生其中故。既成
T2215_.58.0694a03: 佛已身充法界云云彼宗意云。自受用身佛於
T2215_.58.0694a04: 彼成正覺故可云自受用土。然而成正覺已
T2215_.58.0694a05: 身充法界非可指一處。云其土但第十地能
T2215_.58.0694a06: 化他受用身常住其中。故名他受用淨土也
T2215_.58.0694a07: 云云又法師云。依大乘始教。在色界頂爲引小
T2215_.58.0694a08: 乘同界説云云疏今此宗明至三界之表也者。
T2215_.58.0694a09: 解云。自在加持義如上釋也。神心所宅者智
T2215_.58.0694a10: 之住理。是即心境不二理智即一義也。安公
T2215_.58.0694a11: 菩提心義云。此宗義。心王境界名色究竟爲
T2215_.58.0694a12: 法界宮。以此心王遍一切處此宮又遍一切
T2215_.58.0694a13: 方處。以佛法身住自受用加持身之處自受
T2215_.58.0694a14: 法樂云云般若寺抄云。雖有彼自在天王宮殿
T2215_.58.0694a15: 名即不同此内證佛所都宮殿。但以名同故
T2215_.58.0694a16: 若生疑歟言也云云問。隨如來有應處之無
T2215_.58.0694a17: 不此宮者。意如何。答。疏下第二十文云。又説
T2215_.58.0694a18: 觀音文殊普賢彌勒已在八葉中。即大日如
T2215_.58.0694a19: 來大法身也。爲度人故漸出于外云云又云。若
T2215_.58.0694a20: 如來但住自證之法則不能度人。何以故此
T2215_.58.0694a21: 處微妙寂絶出過心量説何示人耶。故漸次
T2215_.58.0694a22: 至漸入第一院。次至第二院。次至第三
T2215_.58.0694a23: 院。雖作如此流出亦不離普門之身。其八部
T2215_.58.0694a24: 之衆皆是普現色身之境界也。若就情機而
T2215_.58.0694a25: 説則三重壇。從深令至淺。乃至世天眞言義
T2215_.58.0694a26: 淺。但是應身身道。方便未究竟也。若開實
T2215_.58.0694a27: 性即世天眞言與大日如來何相異耶。從如
T2215_.58.0694a28: 來則深至淺從内漸外而成三重壇。從衆生
T2215_.58.0694a29: 則從淺至深從外漸内而成三重壇也。依今
T2215_.58.0694b01: 所引疏文者。三重曼荼羅是依所化機遍滿
T2215_.58.0694b02: 十方法界故。能應佛身亦周遍盡虚空法界
T2215_.58.0694b03: 云也。依此義故云隨如來有應之處等也。又
T2215_.58.0694b04: 四種法身自受法樂周遍法界無不到處義有
T2215_.58.0694b05: 也。凡四種法身具自受法樂攝化利生二徳
T2215_.58.0694b06: 故。此有二意也。疏一切持至眷屬也者。解云。
T2215_.58.0694b07: 牒經本文總釋其意也。疏如來在此至所集
T2215_.58.0694b08: 會者。解云。依問而答法身佛有眷屬義也。眷
T2215_.58.0694b09: 屬是即又自性法身也。疏所謂執金剛等也
T2215_.58.0694b10: 者。解云。擧指人也。疏梵云伐折至爲其辭者。
T2215_.58.0694b11: 解云。梵語漢名相對明持金剛義而標二義
T2215_.58.0694b12: 意也。隨文便互爲其辭者。若云執若云持是
T2215_.58.0694b13: 無別所由。但是持執二字。是隨音韻之便宜
T2215_.58.0694b14: 云爾也。而不用餘握取等之名言也。疏若世
T2215_.58.0694b15: 諦至翊從侍衞者。解云。陳淺略釋也。疏此宗
T2215_.58.0694b16: 密意至金剛智印者。解云。述祕密釋也謂爲
T2215_.58.0694b17: 表法身如來之塵數心數。是以如金剛智而
T2215_.58.0694b18: 斷壞諸煩惱罪障義故。此十佛刹微塵菩薩
T2215_.58.0694b19: 皆各持金剛杵。是即標幟印驗故名智印也。
T2215_.58.0694b20: 疏如是智印至亦復無邊者。解云。佛智差別
T2215_.58.0694b21: 無盡故表示領掌此智印人亦無數量云也。
T2215_.58.0694b22: 疏所以然者至以爲眷屬者。謂明性得本覺
T2215_.58.0694b23: 之第九識處從本以來具足無數心數功徳義
T2215_.58.0694b24: 也。如蓮華三昧經頌意。及有頌云。法然具足
T2215_.58.0694b25: 薩般若。心數心王過刹塵。各具五智無際智。
T2215_.58.0694b26: 圓鏡力故實覺智云云疏今者心王至差別智
T2215_.58.0694b27: 印者。謂明性得本覺之心王佛依修成力而
T2215_.58.0694b28: 得修得始覺而顯得金剛不壞理智法身云
T2215_.58.0694b29: 也。此義安然阿闍梨教時義一云。大日經中。
T2215_.58.0694c01: 能加持清淨法身住所加持自受用身。一切内
T2215_.58.0694c02: 證法身眷屬。亦現自受用身。集會十方界。示
T2215_.58.0694c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0694c04: 界現普賢等諸菩薩身。説眞言道。而此法界
T2215_.58.0694c05: 宮中。唯有佛身。都無生死中人。如此一切海
T2215_.58.0694c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0694c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0694c08: 眷屬。是法身也。今住加持集法界宮。共受法
T2215_.58.0694c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0694c10: 菩薩是變化身。然此大日三身常一體。故衆
T2215_.58.0694c11: 生隨機即一開三。教分張亦復不同云云
T2215_.58.0694c12: 如是智印至能持之者。言明此金剛智印甚
T2215_.58.0694c13: 深所由也。唯是果分所得不因人證境云也。
T2215_.58.0694c14: 疏約菩提義至持金剛者者。言明約法即有
T2215_.58.0694c15: 無量智惠門。約人亦明無數持金剛人義也。
T2215_.58.0694c16: 謂智無量故標幟之。能持人亦以無量。所謂
T2215_.58.0694c17: 一切智智是也。是即十佛刹塵數智門也。疏
T2215_.58.0694c18: 由此衆徳至集會也者。言明如此無數金剛
T2215_.58.0694c19: 智印皆是一切一味疑然常住眞實不變性
T2215_.58.0694c20: 云也。一相者此諸聖衆皆金剛不壞相也。一
T2215_.58.0694c21: 味者此諸聖衆皆解脱無生滅甘露味也。若
T2215_.58.0694c22: 是功徳中一分有無常虚假法者未到實際。
T2215_.58.0694c23: 亦名一切集會義不成。不契無爲實際故也。
T2215_.58.0694c24: 疏然以自在至威猛大勢者。言明心王大日
T2215_.58.0694c25: 始覺時。依此心王力而無數心數自然成始
T2215_.58.0694c26: 覺。而隨各各功能而助成顯發心王如來一
T2215_.58.0694c27: 切功徳云也。此中以自在神力所加持故。本
T2215_.58.0694c28: 覺性得是爲始覺修得所被加持現顯故。云
T2215_.58.0694c29: 神力所加持云也。又上云。心王大日現加持
T2215_.58.0695a01: 尊特身此意同也。是本有性得法身今依修
T2215_.58.0695a02: 行功力顯現修本有名曰現加持身也。表新
T2215_.58.0695a03: 成意也。疏譬如帝釋至修羅軍者。是擧同喩
T2215_.58.0695a04: 也。謂天帝釋與毘摩質多阿彼羅王合戰時
T2215_.58.0695a05: 事相也。修羅爲奪天帝之所食蘇多味故成
T2215_.58.0695a06: 此鬪諍也云云疏今此諸至以相況也者。是合
T2215_.58.0695a07: 法也。大空之戰具者此五智金剛杵。是佛法
T2215_.58.0695a08: 之所持也。依能持此大空智。而能摧壞四種
T2215_.58.0695a09: 魔軍。故名云戰具也。能持人名大空者也。大
T2215_.58.0695a10: 空高野即身成佛義云。大空位法身同虚空
T2215_.58.0695a11: 而無礙。含衆像而常恒。故曰大空云云無相之
T2215_.58.0695a12: 煩惱者是所破法也。此因縁所成虚妄倒想
T2215_.58.0695a13: 法故也。無實體性故名曰無相。此性空假有
T2215_.58.0695a14: 法也。或本云。無明也。是説非也。以相況者。
T2215_.58.0695a15: 謂此十佛刹塵數聖衆以執持金剛杵相然而
T2215_.58.0695a16: 標幟佛智甚多而不壞堅固所由云也。況者
T2215_.58.0695a17: 類例義也。疏如來信解至師子座也者。曰牒
T2215_.58.0695a18: 本而總釋成大意也。此經意而先明所依
T2215_.58.0695a19: 法界宮。次即明翊從侍衞人。次明所在樓閣。
T2215_.58.0695a20: 是初總明所在國土。後別明所居宮殿也。國
T2215_.58.0695a21: 土即宮殿。宮殿即國土也。次列同聞衆各有
T2215_.58.0695a22: 所表。故爲表此翊從者内證眷屬則十佛刹
T2215_.58.0695a23: 塵數菩薩是即法身之萬徳作用義故。法界
T2215_.58.0695a24: 宮次即明此翊從人也。法界宮與翊從者併
T2215_.58.0695a25: 謂是法佛理智分齊故云爾也。亦明宮殿而
T2215_.58.0695a26: 次列同聞衆名事是常例也。亦翊從者兼同
T2215_.58.0695a27: 聞衆也。但初總標同聞衆。後別列其名也。疏
T2215_.58.0695a28: 信解者至名信解地者。且釋信解相也。信者
T2215_.58.0695a29: 是眞實淨信心所也。簡邪假信故也。正者正
T2215_.58.0695b01: 解也。是簡邪智故也。十信三賢十地所有六
T2215_.58.0695b02: 度四攝自利利他。一切有爲無爲功徳皆名
T2215_.58.0695b03: 信解也。無爲法是信解之境界云也。佛果功
T2215_.58.0695b04: 徳即名究竟一切智地是證達義也。信者淨
T2215_.58.0695b05: 信心所也。謂信有徳境而不孤疑義也。以生
T2215_.58.0695b06: 眞實相爲其徳也。解者勝解心所。是印可義
T2215_.58.0695b07: 也。亦智也慧也。能知解其所觀境之義趣
T2215_.58.0695b08: 失而不虚謬爲其徳也。信爲初而解爲後也。
T2215_.58.0695b09: 信助解。解成熟信也。疏梵云至神變義者。曰
T2215_.58.0695b10: 明此梵語含此三義也。躍等三義是信解心
T2215_.58.0695b11: 所之所爲。作用功能云也。疏謂從初發至
T2215_.58.0695b12: 躍義者。曰釋此三義也。謂依此信解妙用而
T2215_.58.0695b13: 以精進不怠。勤行而修學三密行時。能超越
T2215_.58.0695b14: 無數廣劫所可修學所行諸度。而一生間成
T2215_.58.0695b15: 辨速疾成佛果。是踊躍義也。又是遊戲等義
T2215_.58.0695b16: 者。謂依此三密加持身心極喜悦而好翫三
T2215_.58.0695b17: 密行。則莊嚴佛刹利益衆生成熟六通故。即
T2215_.58.0695b18: 是遊戲即亦神變義。又遊戲是能遊也。神變
T2215_.58.0695b19: 是所遊也。是遊戲於神通行云義也。能遊是
T2215_.58.0695b20: 眼耳身意地四識相應喜樂受是也。所遊是
T2215_.58.0695b21: 天眼等六種智通是也。又能遊是眼耳身意
T2215_.58.0695b22: 四識心王是也。所遊是眼等四識之相應定
T2215_.58.0695b23: 慧等心所是也。又能遊是直六通行是也。所
T2215_.58.0695b24: 遊是此六通之所依縁色心等境界是也。疏
T2215_.58.0695b25: 如人掉動至名遊戲者。是引喩也。能善巧歌
T2215_.58.0695b26: 舞者撃鼓吹笛而動身分搖支節跳踏名曰
T2215_.58.0695b27: 舞。是即遊戲之式儀也。是即令見聞者生欣
T2215_.58.0695b28: 悦嘉見心。是遊戲之能也。疏如是遊戲至自
T2215_.58.0695b29: 在神通者。曰遊戲即是神變言也。疏言毘盧
T2215_.58.0695c01: 至法界樓觀者。依大日如來因位解三密行
T2215_.58.0695c02: 因故。即感得此大樓閣依法功徳云也。一體
T2215_.58.0695c03: 疾三昧者信解心之所成熟之定名也。一
T2215_.58.0695c04: 體者是一法界體性也。上所云一相一味到
T2215_.58.0695c05: 於實際法是也。即廣大金剛界是也。此法有
T2215_.58.0695c06: 速疾力用。謂令成就能修行者一生間到究
T2215_.58.0695c07: 竟果地之功能故名曰速疾也。即以此法爲
T2215_.58.0695c08: 所觀境成三昧故云一體速疾三昧也。依主
T2215_.58.0695c09: 釋也。若准此疏下釋。一體者諸佛之同體性
T2215_.58.0695c10: 義。速疾者諸佛之所作事業速疾成辨也
T2215_.58.0695c11: 依住此三昧力故。成無量自利利他功徳業
T2215_.58.0695c12: 因。故感此大樓閣報云也。此大樓即是本有
T2215_.58.0695c13: 常住法之依。了因之修成顯現也。不生因之
T2215_.58.0695c14: 新成法殊勝第一如如意寶珠也。如龍樹釋
T2215_.58.0695c15: 論五云。如是雖無明藏中如來之性從本已
T2215_.58.0695c16: 來有自性清淨心。而不待修行之功。無以得
T2215_.58.0695c17: 佛故。如是一切行者雖具修行無量方便。而
T2215_.58.0695c18: 衆生心中若無本覺佛終不得佛故云云此文
T2215_.58.0695c19: 雖説正法依法亦爾也。是依正不二義故也。
T2215_.58.0695c20: 疏於一切實至寶王也者。曰明此閣是非有爲
T2215_.58.0695c21: 造作物。唯眞如實凝然不變殊特無比義也。
T2215_.58.0695c22: 謂自受用佛以妙智力而顯得本有宮殿云
T2215_.58.0695c23: 也。如密嚴經云。此云此諸宮殿。如連備衆
T2215_.58.0695c24: 綵。是一切如來妙智之所生云云源氏順之和
T2215_.58.0695c25: 名云。樓閣。四聲一字苑云。今謂臺上構屋爲
T2215_.58.0695c26: 音婁。辨色云。
太賀度能
野王案。閣重門複道也音各。
今案俗
T2215_.58.0695c27: 謂朱雀門。爲
重閣是云云
觀者釋名云。於上觀望也云云疏其
T2215_.58.0695c28: 高無窮至亦徳無中者。曰明此樓高下縱横
T2215_.58.0695c29: 量也。此樓已無邊對何方城定中央義耶云
T2215_.58.0696a01: 也。疏此是遍至一切處也者。曰擧正法身廣
T2215_.58.0696a02: 大相。返明依報樓閣廣大相也。如心地觀經
T2215_.58.0696a03: 説。法身遍滿如虚空。一切如來共修證。自受
T2215_.58.0696a04: 用身諸相好。一一遍滿十方界等云云問。此義
T2215_.58.0696a05: 云何。答。法藏起信論疏云。色無礙者如來身
T2215_.58.0696a06: 自在無礙。乃有多種。今略辨四種。一大小無
T2215_.58.0696a07: 礙。謂一一根皆遍法界而亦不壞諸根之性。
T2215_.58.0696a08: 又亦不離諸根之相。二互用無礙。謂諸根相
T2215_.58.0696a09: 作用而不相礙等云云此正法無邊際意也。又
T2215_.58.0696a10: 依報正報無邊際義。如華嚴經云。華藏世界
T2215_.58.0696a11: 海。法界等無別。莊嚴極清淨。安住於虚空。此
T2215_.58.0696a12: 世界海中。刹種難思議。一一皆自在各不雜
T2215_.58.0696a13: 云云又華嚴經旨歸云。九猶如帝納者。彼
T2215_.58.0696a14: 一一微塵即各攝此無盡刹海。即此刹等復有
T2215_.58.0696a15: 微塵。彼諸塵内復有刹海。是塵塵既其不盡。
T2215_.58.0696a16: 刹刹既其不盡。刹刹亦復不窮。如因陀羅網。
T2215_.58.0696a17: 重重不可説不可量也又如三十七尊禮懺
T2215_.58.0696a18: 經云。曩謨盡十方蓮華藏世界不可説不可説
T2215_.58.0696a19: 微塵刹土海會中。常住三世平等一切三寶。
T2215_.58.0696a20: 如上金剛界大曼荼羅三十七尊。并是法佛現
T2215_.58.0696a21: 證菩提毘盧遮那互體蓮花藏世界者。此
樓閣之所在處也
疏次明
T2215_.58.0696a22: 樓觀至樓閣寶王者。曰釋樓閣之莊嚴中。是
T2215_.58.0696a23: 以比況顯其嚴飾相也。而用此金剛喩意。是
T2215_.58.0696a24: 顯此樓閣諸莊嚴。皆悉常住不滅堅固義故
T2215_.58.0696a25: 也。法身如來無生無滅常住正報身之所居
T2215_.58.0696a26: 依報宮殿。故此亦常住云也。疏何以故至寂
T2215_.58.0696a27: 滅之相者。曰擧所由釋成此樓閣常住眞實
T2215_.58.0696a28: 義也。意云。此法性樓閣寶王。是諸法之至極
T2215_.58.0696a29: 源底。而更無出過於此寶王樓閣勝法物故。
T2215_.58.0696b01: 此是寶王滅一切有爲生滅相。唯有無爲眞
T2215_.58.0696b02: 性理之樓閣云也。第一寂滅之相云故。此樓
T2215_.58.0696b03: 閣不謂眞空假有性也。此樓閣即相眞如實
T2215_.58.0696b04: 際理云也。疏次如來至入法界者。曰。此微妙
T2215_.58.0696b05: 樓閣依如來加被力及行者應見自善根力。
T2215_.58.0696b06: 而以自所變影像。則得見此樓閣云也。此法
T2215_.58.0696b07: 性樓閣是本質境。是疎所縁縁境也。唯佛果
T2215_.58.0696b08: 親見此樓。餘人不能親縁也。令應度者隨諸
T2215_.58.0696b09: 法門者。隨於四重曼荼羅十佛刹微塵數差
T2215_.58.0696b10: 別智印。所樂求根性性欲。則依修行如是若
T2215_.58.0696b11: 干法皆遂得見入此樓殿云也。諸法門表像
T2215_.58.0696b12: 者。是十佛刹微塵數持金剛者差別智印。乃
T2215_.58.0696b13: 至世天龍神等智印是也。修行此等四重本
T2215_.58.0696b14: 法標幟行人皆得入法界樓云也。大毘婆娑
T2215_.58.0696b15: 論云。見者眼眼識所見。聞是耳耳識所聞。觸
T2215_.58.0696b16: 是身身識所了。知是意意識所了也疏善財
T2215_.58.0696b17: 童子至應廣明者。曰引入樓比類之相者。如
T2215_.58.0696b18: 八十華嚴第七十九云。爾時善財童子恭敬右
T2215_.58.0696b19: 繞彌勒菩薩已而白言。唯願大聖開樓閣門
T2215_.58.0696b20: 令我得入。時彌勒菩薩前詣樓閣彈指出聲。
T2215_.58.0696b21: 其門即開命善財入。善財心喜入已還閉。見
T2215_.58.0696b22: 其樓閣廣博無量同於虚空。阿僧祇寶以爲
T2215_.58.0696b23: 其地。阿僧祇宮殿等乃至阿僧祇摩尼寶故大
T2215_.58.0696b24: 光明。如是等無量阿僧祇諸莊嚴具以爲莊
T2215_.58.0696b25: 嚴具。又見其中有無量百千諸妙樓閣。一一
T2215_.58.0696b26: 嚴飾悉如上説。廣博嚴麗同虚空。不相障礙
T2215_.58.0696b27: 又無雜亂。善財童子於一處中見一切處一
T2215_.58.0696b28: 切諸處悉如是見。爾時善財童子見毘盧遮
T2215_.58.0696b29: 那莊嚴藏樓閣。如是種種不可思議自在境
T2215_.58.0696c01: 界。生大歡喜踊躍無量。身心柔軟離一切想
T2215_.58.0696c02: 除一切障滅一切惑。所見不忘。所聞能憶。所
T2215_.58.0696c03: 思不亂。入於無礙解脱之門等云云 文已上文略
引要樞文
T2215_.58.0696c04: 餘文臨經
本可見
T2215_.58.0696c05: 問此法界宮内樓閣内外安立状相如何。答
T2215_.58.0696c06: 多如大日經第五入祕密曼荼羅品並供養法
T2215_.58.0696c07: 及品疏等具明。臨彼文可知。又樓内種種莊
T2215_.58.0696c08: 嚴相。如已所引毘盧舍那莊嚴藏樓閣内種
T2215_.58.0696c09: 種莊嚴相也。又如佛地論第一明受用身佛土
T2215_.58.0696c10: 也。疏菩薩之身至當知又爾者。謂法界宮者
T2215_.58.0696c11: 是金剛智所縁境。境是智所依也。身是爲所
T2215_.58.0696c12: 依止義。故説法界宮爲身也。凡是萬徳所依
T2215_.58.0696c13: 故説爲身也。又大樓閣是不異正法三昧耶
T2215_.58.0696c14: 身也。三昧耶身者是平等身義也。是即佛身
T2215_.58.0696c15: 故。又祕藏記云。法身微細身。五大所成。虚空
T2215_.58.0696c16: 又五大所成。草木又五大所成。法身微細身
T2215_.58.0696c17: 虚空乃至草木一切處無不遍。是虚空是草
T2215_.58.0696c18: 木即法身。於肉眼雖見麁色草木。於佛眼微
T2215_.58.0696c19: 細之色。是不動本體稱佛無妨礙云云私云。此
T2215_.58.0696c20: 文是明法佛自證身及器界事也。是説者即
T2215_.58.0696c21: 約法然五大色等成此説也。礙非約隨縁無
T2215_.58.0696c22: 常五大色等也。故聲字實相義云。顯形表等
T2215_.58.0696c23: 色。内外依正具。法然隨縁有。能迷亦能悟
T2215_.58.0696c24: 云云又即身成佛義云。佛説六大爲法界體性。
T2215_.58.0696c25: 諸顯教中以四大爲非情。密教則説此爲如
T2215_.58.0696c26: 來三昧耶身。四大等不離心大。心色雖異其
T2215_.58.0696c27: 性即同。色即心心即色。無障礙。智即境境即
T2215_.58.0696c28: 智。智即理理即智自在。雖有能所二生都絶
T2215_.58.0696c29: 能所法爾道理云云問先所云。法界宮爲身義
T2215_.58.0697a01: 與此所言大樓閣爲身義。其差別如何。答先
T2215_.58.0697a02: 法界宮爲身義。是心所依義。又大樓閣爲身
T2215_.58.0697a03: 義是身之所依義也。心身不二故。遂法界宮
T2215_.58.0697a04: 即大樓閣大樓閣即法界宮義也已上又
解也
故此
T2215_.58.0697a05: 義如十住心論十云。不壞金剛光明心殿謂不
壞金
T2215_.58.0697a06: 剛者。總歎諸尊常住身。光明心者。歎
心之覺徳。殿者明身心互爲能所住云云
疏所以云至
T2215_.58.0697a07: 爲師子座者。謂此中身者頗異前云身義也。
T2215_.58.0697a08: 意云。以因位修行力而説爲果位。成所依義
T2215_.58.0697a09: 爲身義故也。此中唯菩薩十地爲十也。妙覺
T2215_.58.0697a10: 果地爲第十一地也。又有取十信三賢菩薩心
T2215_.58.0697a11: 堅固勇猛之力。是與初地爲所依故也。故疏
T2215_.58.0697a12: 釋論云至獅子座者。謂引證成獅子座義也。
T2215_.58.0697a13: 喩法可知之。疏今此宗明至空過義也者。謂
T2215_.58.0697a14: 明此密宗實義也。唯入祕密位品意。此大宮
T2215_.58.0697a15: 殿所依之大蓮華王之莖。以金剛手菩薩爲其
T2215_.58.0697a16: 莖意即此義歟。此以勇猛堅固物爲所依止義。
T2215_.58.0697a17: 也。勇健菩提心等者。凡大菩提心用如金剛
T2215_.58.0697a18: 堅固以不屈伏力。而爲諸佛作佛事所依故。
T2215_.58.0697a19: 以菩薩身爲獅子座云也。薩埵是勇健義故
T2215_.58.0697a20: 也。唯上文云意。行者以此三密方便自淨三
T2215_.58.0697a21: 業。即爲如來三密之所加持。乃至能於此生
T2215_.58.0697a22: 滿足地波羅蜜。不復經歴劫數備修諸治行
T2215_.58.0697a23: 者。此義意也。此是約修得菩提心爲言。此上
T2215_.58.0697a24: 所牒文分二。初明法後合喩可悉。又若准此
T2215_.58.0697a25: 疏下文。本有性得菩提心名薩埵故。所云獅
T2215_.58.0697a26: 子座理實是本有勇健菩提心可名獅子座
T2215_.58.0697a27: 歟。故金剛頂經云。普賢法身遍一切能爲三
T2215_.58.0697a28: 界自在主。無始無終無生滅。性相常住等虚
T2215_.58.0697a29: 空。一切衆生所有心堅固菩提名菩薩埵云云
T2215_.58.0697b01: 即氏義意也。疏若淺略至獅子座者。謂如法
T2215_.58.0697b02: 華信解品説。世尊大恩以希有事憐愍教化
T2215_.58.0697b03: 我等利益。若以頂戴兩肩荷負於恒沙劫亦
T2215_.58.0697b04: 不能報云云疏故曰菩薩至獅子座也者。謂結
T2215_.58.0697b05: 釋歸本經也
T2215_.58.0697b06:
T2215_.58.0697b07:
T2215_.58.0697b08:
T2215_.58.0697b09: 大日經住心品疏私記第三
T2215_.58.0697b10: 上來是釋師子座義已畢。疏其金剛名曰至
T2215_.58.0697b11: 同聞衆也者下。第六列同聞衆名中是牒經
T2215_.58.0697b12: 本文而總釋其意也。疏曰佛所説至眷屬耶
T2215_.58.0697b13: 者。是問也。問同聞衆所由也。疏答曰譬如國
T2215_.58.0697b14: 王至不疑故者。此答也。謂引世間王法治國
T2215_.58.0697b15: 例。而況類出世法王攝化諸衆生化儀適棧
T2215_.58.0697b16: 垂應而令生感義也。意云。是爲於帝王治國
T2215_.58.0697b17: 界之法則。所以顯某甲群臣之承政令行其
T2215_.58.0697b18: 事人之名字者。以此爲印驗。而餘外官寮及
T2215_.58.0697b19: 國内人民悉令取信故云也。此疏所言。國王
T2215_.58.0697b20: 若有政令必先居外朝者。是與此疏下所云
T2215_.58.0697b21: 如來内證之智設以神力加持亦不可示人。
T2215_.58.0697b22: 前云奮迅示現無盡莊嚴藏者。皆外用之迹
T2215_.58.0697b23: 耳。義是即同意也。謂内有無邊智性故。以此
T2215_.58.0697b24: 爲所依本。而外表無盡莊嚴之相迹云也。故
T2215_.58.0697b25: 約喩云外朝也。疏其時王在某處與某甲大
T2215_.58.0697b26: 臣等者。凡總意云。明上如是我聞一時薄伽
T2215_.58.0697b27: 梵一切持金剛者。皆悉集會等文。是皆證信
T2215_.58.0697b28: 序云意也。凡明大眷屬意是有二義。一者。爲
T2215_.58.0697b29: 證眞聖王説故者。此文證也。二者大聖法王
T2215_.58.0697c01: 與智徳長宿良賢大臣倶驗議而宣政令故
T2215_.58.0697c02: 也。豈有虚誑謬説之義耶云也。是義證也。疏
T2215_.58.0697c03: 法王亦爾至復生信者。是合也。此同聞衆中
T2215_.58.0697c04: 既有大菩薩衆。故知是佛説大乘無上法也。
T2215_.58.0697c05: 疏虚空無垢至金剛也者。下正列持金剛者
T2215_.58.0697c06: 名中有十九句。此其初也。始從此虚空無垢
T2215_.58.0697c07: 至于第五善行歩此五人。是表示因行證入
T2215_.58.0697c08: 方便究竟義次第也。能持此五法人名持金
T2215_.58.0697c09: 剛者也。此無差別中有差別義也。此虚空無
T2215_.58.0697c10: 垢者。是本有性得菩提心體也。本性清淨如
T2215_.58.0697c11: 虚空無垢累染汚也。取此中虚空離二邊。亦
T2215_.58.0697c12: 無四咎也。一離執取義。謂虚空不可以手執
T2215_.58.0697c13: 取。不可以心執取。離四句相故。二離戲論言
T2215_.58.0697c14: 説。謂不可言有性。不可言無性。不可言有無
T2215_.58.0697c15: 倶性。不可言有無倶非性也。是皆戲論性故。
T2215_.58.0697c16: 何以故虚空非有。謂虚空相從本無所有物。
T2215_.58.0697c17: 衆相寂滅故。何以故。虚空非無。謂虚空六大
T2215_.58.0697c18: 法隨一所攝故。於色等所造法有増上縁。令
T2215_.58.0697c19: 生諸有色法故也。虚空不有無倶相者。有與
T2215_.58.0697c20: 無其性是相違故不倶住云也。虚空非有無
T2215_.58.0697c21: 倶非相者。非無空無性。非有有相有礙相故。
T2215_.58.0697c22: 如有無倶非義。菩提心亦爾云也。是故心地
T2215_.58.0697c23: 觀經云。法身體遍諸衆生。萬徳凝然性常住。
T2215_.58.0697c24: 不生不滅無去來。不一不異不斷常。法界遍滿
T2215_.58.0697c25: 如虚空。一切如來共修證。遠離一切諸分別。
T2215_.58.0697c26: 心行寂滅體皆云云此疏亦是陳淺略釋也
T2215_.58.0697c27: 者。若據深祕釋。如菩提心論云。令修行者於
T2215_.58.0697c28: 内心中觀日月輪。由作此觀。照見本心湛然
T2215_.58.0697c29: 清淨猶如滿月光遍虚空無所分別。又云。一
T2215_.58.0698a01: 切有情於心質中有一分淨性。衆行皆備。其
T2215_.58.0698a02: 體極微妙皎然明白。乃至輪迴六趣。亦不變
T2215_.58.0698a03: 易乃至所以觀行者初以阿字發起本心之中
T2215_.58.0698a04: 分明以漸令潔白分明證無生智。即讃阿字
T2215_.58.0698a05: 是菩提心義。又云。夫會阿字者皆是決定觀
T2215_.58.0698a06: 之。當觀圓明淨識等云云私曰。是心性本覺第
T2215_.58.0698a07: 九阿摩羅識。名阿字菩提心本不生義。此本
T2215_.58.0698a08: 不生義猶如虚空種種義用具足。故云譬如虚
T2215_.58.0698a09: 空。故祕藏記云。凡佛者捨有滿五蘊等身有
T2215_.58.0698a10: 無漏五蘊等微細身。如虚空者。稱周遍法界
T2215_.58.0698a11: 理耳。非無其體諸佛身者。如千燈同時照而
T2215_.58.0698a12: 不障礙。佛與佛乃知見。凡夫肉眼不得見。
T2215_.58.0698a13: 比喩之極莫過虚空。故曰如虚空已上。虚
T2215_.58.0698a14: 空離妄執及戲論言説過義也。疏無有障翳。
T2215_.58.0698a15: 無垢無染。亦無分別者。此明虚空無四咎義
T2215_.58.0698a16: 也。一虚空從本自性無障翳義。虚空是雖爲
T2215_.58.0698a17: 餘色等法被障翳。而自無障翳於餘色等法
T2215_.58.0698a18: 云也。二者無垢者。此虚空自性無塵垢云也。
T2215_.58.0698a19: 若空即是塵垢者。何可名虚空邪。虚空中
T2215_.58.0698a20: 謂無客塵也。但虚空非塵云也。三者無染者。
T2215_.58.0698a21: 虚空無染汚於餘色等也。又空自性不被染
T2215_.58.0698a22: 於餘法。是餘法亦不能染虚空云也。四者亦
T2215_.58.0698a23: 無分別者。是此虚空都無差別分界相亦無
T2215_.58.0698a24: 自他差別。無自性分別隨念分別計度分別
T2215_.58.0698a25: 義。心之分別境之縁慮想云分別也。如此之
T2215_.58.0698a26: 眞心者。第九阿摩羅識心。具足如是如虚空
T2215_.58.0698a27: 功徳相云也。故新譯密嚴經云。頼耶即密嚴
T2215_.58.0698a28: 妙體。本清淨無心亦無覺。光潔如眞金不可
T2215_.58.0698a29: 得分別性與分別離即是金剛智印者。此第
T2215_.58.0698b01: 九識即是智也。此阿摩羅即名無垢智故也。
T2215_.58.0698b02: 此無垢智即堅固不殂壞故。名金剛智印也。
T2215_.58.0698b03: 故密嚴經下卷云。如來清淨藏亦名無垢智。
T2215_.58.0698b04: 常住無始終離四句言説云云能持此印名虚
T2215_.58.0698b05: 空等者。是以徳用即屬人立名義也。疏復次
T2215_.58.0698b06: 虚空遊歩至神變義者。略先明第二行菩提
T2215_.58.0698b07: 之義也。行菩提有二。一者發菩提行。二者修
T2215_.58.0698b08: 菩提行也。於是第二修菩提行者。須此行菩
T2215_.58.0698b09: 提心可置發菩提心之行以後也。然而進所
T2215_.58.0698b10: 以安發菩提行前者是有二義。一者疏文前
T2215_.58.0698b11: 後亂脱安之也。是此疏恒例也。二者先初列
T2215_.58.0698b12: 行菩提而後明發菩提者。始從末而尋本。行
T2215_.58.0698b13: 菩提心當末。所以先明之也。發菩提心是當
T2215_.58.0698b14: 本所以次後明之也。是初也。此中遊歩義。如
T2215_.58.0698b15: 前遊戲神變義。此如汲流尋源也。此意約前
T2215_.58.0698b16: 後生起之次第而且成本末義也。若約菩提
T2215_.58.0698b17: 心就末就義者。發菩提心末也行菩提心是
T2215_.58.0698b18: 本也。即約此意者先初明本次後明末也。是
T2215_.58.0698b19: 初也。此中遊歩義。如前遊戲神變義中釋也。
T2215_.58.0698b20: 此菩提心之能漸遊歩佛果位地也。疏以淨
T2215_.58.0698b21: 菩提心至虚空遊歩者。是廣釋此義也。謂以
T2215_.58.0698b22: 前淨菩提心之所覺諸法空性理。而爲所依
T2215_.58.0698b23: 境。而修無所得行而隨分得其利益云也。行
T2215_.58.0698b24: 菩提心之熟故内心稍會正理外用起神通云
T2215_.58.0698b25: 遊歩也。可云此中攝之賢位菩薩也。疏復次
T2215_.58.0698b26: 虚空無垢至金剛印也者。却明第一發菩提
T2215_.58.0698b27: 之義也。謂以性得阿字本不生菩提心而爲
T2215_.58.0698b28: 最初因。而生起修得發菩提心。而修後後修
T2215_.58.0698b29: 菩提行。有功能云也。以此阿字本不生理。爲
T2215_.58.0698c01: 一切衆生之成菩提平等種子云也。此中種
T2215_.58.0698c02: 殖方便者合發菩提心也。根牙漸生故者合
T2215_.58.0698c03: 行菩提也。意取發菩提心爲此中正意耳。問
T2215_.58.0698c04: 何故逆先明修行菩提心後明發行菩提心
T2215_.58.0698c05: 義。既是不次第耶。答雖本有性得菩提爲因。
T2215_.58.0698c06: 直先可明之。初先明行菩提心意。是行菩提
T2215_.58.0698c07: 心其功廣大故也。謂修行六度四攝四無量
T2215_.58.0698c08: 心等故也。故先明大行。此大行依何因縁起
T2215_.58.0698c09: 者。謂依止最初發求菩提心故。依此因縁而
T2215_.58.0698c10: 成行菩提。所以次尋之而。更次却安發行菩
T2215_.58.0698c11: 提心也。問此行菩提心。先明發菩提心後明
T2215_.58.0698c12: 義。若有傍文證耶。答大疏中更此説證文可
T2215_.58.0698c13: 撿也。疏第三至念滋長者。釋第三隨分成菩
T2215_.58.0698c14: 提義也。謂此義意云。證達眞理以後名成菩
T2215_.58.0698c15: 提也。前菩提是未證達眞理以前行也。約喩
T2215_.58.0698c16: 中萠牙已生者。指前行菩提事也。四六時節
T2215_.58.0698c17: 念念滋長等者。正明此成菩提義也。此位當
T2215_.58.0698c18: 初地已上也。證達眞理位也。疏菩提心至名
T2215_.58.0698c19: 虚空生者。是明第三合喩也。眞實生名大空
T2215_.58.0698c20: 生義。是如即身成佛義云。大空位者。法身同
T2215_.58.0698c21: 大虚空。而無礙。含衆像而常恒。故曰大空云云
T2215_.58.0698c22: 此大空位。顯得位。名曰大空生也。疏第四被
T2215_.58.0698c23: 雜至漸次滋繁者。下釋第四義喩也。是始從
T2215_.58.0698c24: 萠牙増長成菓實爲究竟義也。是樹者此以
T2215_.58.0698c25: 沙羅樹王萠牙根莖花菓等。爲其喩也。疏菩
T2215_.58.0698c26: 提心至具種種色者。是合也。此成菩提是即
T2215_.58.0698c27: 果滿位也。疏復次以至被雜色衣者。明第四
T2215_.58.0698c28: 義中之復次釋也。意云。以眞如法界一味平
T2215_.58.0698c29: 等中有種種差別義。塵沙功徳法門爲本而。
T2215_.58.0699a01: 返爲表示從此法界出現此種種差別普門海
T2215_.58.0699a02: 會迹及四重曼荼羅身。而自受法樂兼攝化
T2215_.58.0699a03: 利生義云也。意云。以無垢本性菩提心爲本
T2215_.58.0699a04: 質性。以示現四重曼荼羅普門身無盡莊嚴。
T2215_.58.0699a05: 名爲雜色衣也。大師大日經開題曰。經被雜
T2215_.58.0699a06: 色衣執金剛者即表此義。上從大日尊下至
T2215_.58.0699a07: 六道衆生相。各各住威儀顯種種色相。並是
T2215_.58.0699a08: 大日尊之差別智印也非更他身。故。經文云。
T2215_.58.0699a09: 我身即法界我即金剛身。我即天龍八部等。
T2215_.58.0699a10: 如是法身互相渉入。猶如帝釋珠網云云疏第
T2215_.58.0699a11: 五善行至種子也者。下釋第五衆之名中之
T2215_.58.0699a12: 最初字意也。此有二義。一善是端嚴義惡是
T2215_.58.0699a13: 醜陋義。故翻之可知也。二通種子義。謂自既
T2215_.58.0699a14: 究竟成就已。豈不傳繼後人耶。若不傳後人
T2215_.58.0699a15: 者。此道可永絶也。以此義爲種子義意也。以
T2215_.58.0699a16: 此道傳授後人。是善義也。不傳授是極惡不
T2215_.58.0699a17: 善行。不報佛恩不利衆生故也。以此義故。善
T2215_.58.0699a18: 義通種子義歟。疏譬如已得至種子也者。明
T2215_.58.0699a19: 如世間草木以菓實返爲後種義也。此法准
T2215_.58.0699a20: 之可知也。以佛果返而爲後眞言行者因種
T2215_.58.0699a21: 義也。疏善行歩至以爲名者。是具足釋三字
T2215_.58.0699a22: 意也。行歩是四威儀中其一分也。擧此一威
T2215_.58.0699a23: 儀兼影顯餘三也。諸佛威儀進止是無不利
T2215_.58.0699a24: 生方便故也。疏謂善知時等者。却釋善字也。
T2215_.58.0699a25: 是巧方便義也。上來五句有二義。一者常途
T2215_.58.0699a26: 義如抄記。云初阿字在東方。如梵音東方即
T2215_.58.0699a27: 有動首之義。以順世間法初方中東爲上故。
T2215_.58.0699a28: 喩菩提心最是萬行之初也。私云。此動首者
T2215_.58.0699a29: 示初發心義也。其佛名曰寶幢佛。猶如一切
T2215_.58.0699b01: 萬行以此菩提心爲標爲主。次阿字是行菩
T2215_.58.0699b02: 提也。若但菩提心而不具萬行。終不成果。與
T2215_.58.0699b03: 先四菩薩不殊。其佛是花開敷也。花開敷佛
T2215_.58.0699b04: 行義。十度萬行資菩提心次第敷榮牙莖葉
T2215_.58.0699b05: 花滋榮可愛。次暗字三菩提心也。以滿行故
T2215_.58.0699b06: 成正等覺。其佛名阿彌陀。即西方也。次阿彌
T2215_.58.0699b07: 陀是受用佛。成大果實受用其果。無量不思
T2215_.58.0699b08: 議現法之樂皆得名也。次惡是大涅槃。其字
T2215_.58.0699b09: 曰天鼓音。是正等覺之果果也。鼓音佛者。方
T2215_.58.0699b10: 便也。既得大果。豈自受用而已。乃爲一切衆
T2215_.58.0699b11: 生演之種種方便成所作智。智猶如天鼓之
T2215_.58.0699b12: 音而成事業。次惡即入中字。是方便也。此是
T2215_.58.0699b13: 大日佛本地之身花臺之體。超八葉絶方所。
T2215_.58.0699b14: 非有心之境界。唯佛與佛乃能知之。爲念本
T2215_.58.0699b15: 誓開示大悲藏。普引衆生入佛惠故。以加持
T2215_.58.0699b16: 神力。普現身口意。遍滿生死中。即是方便也
T2215_.58.0699b17: 云云已上疏二十未有此
文也取意抄
二者。此經第一卷通序所
T2215_.58.0699b18: 列五人執金剛者。因行證入方便具足義。頗
T2215_.58.0699b19: 雖異於彼抄記。義意大途相似也。今私案之。
T2215_.58.0699b20: 彼抄記意約五佛明因行證入方便義。是當
T2215_.58.0699b21: 横義也。此經通序中。約菩薩因果勝進義。而
T2215_.58.0699b22: 明五種持金剛人因行證入方便次第。當竪
T2215_.58.0699b23: 義也。此序總意云。初菩提心是單性得本有
T2215_.58.0699b24: 菩提心也。與彼抄記意頗異也。次於行菩提
T2215_.58.0699b25: 有二復次。初復次。初以修萬行是以未證達
T2215_.58.0699b26: 眞理之比觀相似位而爲此義意也。第二復
T2215_.58.0699b27: 次是以發菩提心爲義也。第三成菩提是行
T2215_.58.0699b28: 成就。已證達眞理已去未果滿以前名成菩
T2215_.58.0699b29: 提歟。第四證菩提是妙覺果滿位歟。第五方
T2215_.58.0699c01: 便具足自行佛果已成滿。返乃施利益於一切
T2215_.58.0699c02: 衆生義。是以方便善巧利益衆生意也。問彼
T2215_.58.0699c03: 抄記意與此通序意相違云何可會耶。答今
T2215_.58.0699c04: 私試將會之。抄所云第一菩提心者是性得
T2215_.58.0699c05: 本覺菩提心。及以合初發菩提心爲其義故。
T2215_.58.0699c06: 其初發信心位當十信也。問以何知初阿字合
T2215_.58.0699c07: 説本有菩提心及初發信菩提義耶。答大疏
T2215_.58.0699c08: 十四
本也
開者開佛知見即雙開菩提如初阿字
T2215_.58.0699c09: 是菩提心義也。此意也。是本有性得菩提心。
T2215_.58.0699c10: 與初發信心菩提心合説義也。又抄記云。普
T2215_.58.0699c11: 賢者是菩提心也。若無此妙因終不能至無
T2215_.58.0699c12: 上大果故。最初得名。次文殊師利者大智慧
T2215_.58.0699c13: 也。先發淨菩提心等云云是文明性得菩提心
T2215_.58.0699c14: 與修得發菩提心合説義也。第二行菩提心
T2215_.58.0699c15: 是以當三賢十地位也。第三成菩提是正成
T2215_.58.0699c16: 佛果滿位也。第四入涅槃是成佛果之果也。
T2215_.58.0699c17: 若約化他義。成所作智是也。以三業化用令
T2215_.58.0699c18: 被法界衆生故也。第五方便具足。前四義之
T2215_.58.0699c19: 本地所依法身自體云也。今此經通序意云。
T2215_.58.0699c20: 以第一阿字菩提心而爲後四行之所依因。
T2215_.58.0699c21: 時則不開擧初發菩提心也。第二於行菩提
T2215_.58.0699c22: 心而更開二位時有二復次也。謂一行菩提
T2215_.58.0699c23: 心。二發菩提心也。行菩提心位。當三賢。發菩
T2215_.58.0699c24: 提心位當十信。第三成菩提證達眞理位。即
T2215_.58.0699c25: 當十地位。第四證菩提當成佛果位也。問以
T2215_.58.0699c26: 菩薩爲成菩提文證有耶。答抄記意。約四隅
T2215_.58.0699c27: 菩薩分別三句時。其文云。以普賢爲菩提心
T2215_.58.0699c28: 爲因句。以文殊彌勒爲大悲爲根句。以觀音
T2215_.58.0699c29: 爲方便滿足句也云云故可知菩薩位何不名
T2215_.58.0700a01: 成菩提耶。此義亦如法花論判法花分別功
T2215_.58.0700a02: 徳品中五番成佛。正云初地成道也。今是於
T2215_.58.0700a03: 十地中成眞證覺故云成佛也。又此疏十五
T2215_.58.0700a04: 明百心成佛義。是初十地菩薩明成道義也。
T2215_.58.0700a05: 第四證菩提當成佛果位也。第五方便具足。
T2215_.58.0700a06: 是大日尊本地中利他門義也。問第四阿字
T2215_.58.0700a07: 與第五阿字其差別義何。答第四阿字入涅
T2215_.58.0700a08: 槃義也。是約應化身佛明入無餘涅槃義。而
T2215_.58.0700a09: 當第四入涅槃字義也。故抄記云。次即是大
T2215_.58.0700a10: 涅槃迹極返本。衆生有縁之薪盡則如來方
T2215_.58.0700a11: 便之火息。故涅槃云云第五阿字是約三點一
T2215_.58.0700a12: 體之具足義。而明第五阿字義也。問若爾者。
T2215_.58.0700a13: 何故抄記云。次惡是大涅槃其字曰天鼓音。
T2215_.58.0700a14: 是正等覺之果果也。鼓音佛者方便也。既得
T2215_.58.0700a15: 大果豈自受用而已。乃爲衆生演之種種方便。
T2215_.58.0700a16: 成所作智猶如天鼓之音而成事業。次惡即
T2215_.58.0700a17: 入中字是方便也云云若依此文者。第四第五
T2215_.58.0700a18: 兩字之所詮義無異也。而今何辨第四阿字
T2215_.58.0700a19: 與第五阿字其懸隔差別義耶。答彼抄記意
T2215_.58.0700a20: 者。是第四字約迹門之淺略義而述淺義。後
T2215_.58.0700a21: 文第五阿字是遂約本門用深祕義也。問依
T2215_.58.0700a22: 何文證得知此義耶。答六波羅蜜經第二云。
T2215_.58.0700a23: 爲應身者。刹那遷變化身佛者疾入涅槃功
T2215_.58.0700a24: 徳法身湛然常住。是故歸依清淨法身云云
T2215_.58.0700a25: 此文可知第四阿字與第五阿字差別義也。
T2215_.58.0700a26: 此經所言化身佛。是變化身佛也。是約迹門
T2215_.58.0700a27: 明義也。此佛遂入無餘涅槃佛也。是五種阿
T2215_.58.0700a28: 字之中第四阿字義也。功徳法身者。是第五
T2215_.58.0700a29: 阿字義也。其佛約本門明祕密實義。如密嚴
T2215_.58.0700b01: 經上卷云。得解脱智慧。如來微妙身。云何爲
T2215_.58.0700b02: 涅槃。是滅壞之法云云此義委意如涅槃經第
T2215_.58.0700b03: 二十七云。我令一切衆生悉皆安住。祕密藏中。
T2215_.58.0700b04: 我亦復當安住是中入於涅槃。何等名爲祕密
T2215_.58.0700b05: 之藏。猶如伊字三點。若竝則不成縱亦不成。
T2215_.58.0700b06: 如摩醯首羅面上三日乃得成伊字三點。若
T2215_.58.0700b07: 別亦不得成。我亦如是。解脱之法亦非涅槃。
T2215_.58.0700b08: 三法各異亦非涅槃。我今安住如是義三法
T2215_.58.0700b09: 爲衆生故名入涅槃。如世伊字云云第五惡字
T2215_.58.0700b10: 方便義者。如抄記文云。次惡即入中字是方
T2215_.58.0700b11: 便也。此是大日佛本地之身花臺之體。超八
T2215_.58.0700b12: 葉絶方所。非有心之境界唯佛與佛乃能知
T2215_.58.0700b13: 之。爲念本誓開示大悲藏普引衆生入佛惠
T2215_.58.0700b14: 故。以加持神力普現身口意。遍滿生死中即
T2215_.58.0700b15: 是方便也已上文此文明本門中方便義。此中
T2215_.58.0700b16: 方便義者是迹門之中方便義。最別異也。第
T2215_.58.0700b17: 五方便具足是本門。當利他門成所作智
T2215_.58.0700b18: 行也。或亦當法界體性智之自行方便滿足
T2215_.58.0700b19: 義也。是配端嚴義也。此義具如無畏三藏尊勝
T2215_.58.0700b20: 儀軌辨之也。故依廢立不同故其義頗異。雖
T2215_.58.0700b21: 然道理無相違也。是各各廢立意異而述異
T2215_.58.0700b22: 端故也。問今此所云。以初阿字爲性得菩提
T2215_.58.0700b23: 因義。有指文證耶。答有也。故具縁品疏云。
T2215_.58.0700b24: 第四觀作寶蓮華臺寶王宮殿。於中敷座置白
T2215_.58.0700b25: 蓮華臺。以阿字門轉作大日如來乃至次於四
T2215_.58.0700b26: 方八葉之上觀四佛。東方觀寶幢如來。寶幢
T2215_.58.0700b27: 是發菩提心義也乃至南方觀沙羅樹王花開
T2215_.58.0700b28: 敷佛乃至始自菩提心種子長養大悲萬行令
T2215_.58.0700b29: 成遍覺萬徳開敷故。以名爲離垢云云阿彌
T2215_.58.0700c01: 陀鼓音佛如恒義也。但阿彌陀名云方便智
T2215_.58.0700c02: 也。此義與抄記意頗異也。又祕藏記云。中阿
T2215_.58.0700c03: 因本有菩提心。依是因發菩提心故曰因云云
T2215_.58.0700c04: 疏第六住至爲名也者。下釋第六之名義也。
T2215_.58.0700c05: 此中義。以前所明五種菩提之階降差別究
T2215_.58.0700c06: 竟平等無差別一味一相義。爲此義意也。是
T2215_.58.0700c07: 此有差別之中無差別義也。若論竪則有五
T2215_.58.0700c08: 階不同義。若論横則一味無差別云也。此但
T2215_.58.0700c09: 横義耳。疏然上來至次第説耳者。此以此中
T2215_.58.0700c10: 無差別義爲因而却釋上有差別義來由也。疏
T2215_.58.0700c11: 第七哀愍至故次明也者。是依前平等義故
T2215_.58.0700c12: 此即起同體大悲心之智也。疏第八那羅至
T2215_.58.0700c13: 故次明也者。是隣次前義故此義來也。謂依
T2215_.58.0700c14: 内心大悲外顯化用。外顯化用必可用大勢
T2215_.58.0700c15: 力。所以用那羅延力最至要也。那羅延者此
T2215_.58.0700c16: 飜云勝力士。亦云鉤鎖力士。寶師涅槃經疏
T2215_.58.0700c17: 云。那羅延者帝釋力士云云疏經中校量
T2215_.58.0700c18: 至那羅延力者。是欲顯法身利物之作用勢
T2215_.58.0700c19: 力勇健力如那羅延力之義。是義表如來隨
T2215_.58.0700c20: 所被機縁而説諸法利益衆生之勢力妙用
T2215_.58.0700c21: 也。餘菩薩二乘等不如是也。先略標校量次
T2215_.58.0700c22: 第文證也。此義若准涅槃經此本第十一云。
T2215_.58.0700c23: 世尊。如十小牛力不如一大牛力。十大牛力
T2215_.58.0700c24: 不如一青牛力。十青牛力不如一凡象力。十凡
T2215_.58.0700c25: 象力不如一野象力。十野象力不如一二互
T2215_.58.0700c26: 象力。十二牙象力不如雪山一白象力。十雪
T2215_.58.0700c27: 山白象力不如一香象力。十香象力不如一
T2215_.58.0700c28: 黄象力。十黄象力不如一白象力。十白象力
T2215_.58.0700c29: 不如一山象力。十山象力不如一象鉢羅象
T2215_.58.0701a01: 力。十象鉢羅象力不如一𤘽物頭象力。十𤘽
T2215_.58.0701a02: 物頭象力不如一分陀利象力。十分陀利象
T2215_.58.0701a03: 力不如人中一力士力。十人中力士不如一
T2215_.58.0701a04: 鉢健提力。十鉢健提力不如一八臂那羅延
T2215_.58.0701a05: 力。十那羅延力不如一十住菩薩一節之力。
T2215_.58.0701a06: 一切凡夫身中諸節節不相到。人中力士節頭
T2215_.58.0701a07: 相到。鉢健提身諸節相連。那羅延身節頭相
T2215_.58.0701a08: 𤘽。十住菩薩諸節骨箱槃龍相結。是故菩薩
T2215_.58.0701a09: 其力最大。世界成時。從金剛際起。金剛座上
T2215_.58.0701a10: 至道場菩提樹下。菩薩坐已其心即時逮得
T2215_.58.0701a11: 十方如來私云。此經所云十住者。是指第
T2215_.58.0701a12: 十地菩薩也。今依此經文校量説者。是所云
T2215_.58.0701a13: 四重之各十象力。不如一香象之意也。第一
T2215_.58.0701a14: 十凡象第二十野象第三十二牙象。第四十
T2215_.58.0701a15: 雪山白象故也。又香象後更有十重校量之
T2215_.58.0701a16: 文。而遂展轉至佛無上力義爲究竟也。然此
T2215_.58.0701a17: 疏所引用經文。又兼通此集一切福徳三昧
T2215_.58.0701a18: 經文是也。彼經第一卷文具有説此例。文廣
T2215_.58.0701a19: 博也可檢之也。香象者住在香醉山中之象
T2215_.58.0701a20: 故名云香象。如元曉劫章云。閻浮提北有九
T2215_.58.0701a21: 種山。九種山北有雪山。雪山北有香醉山。山
T2215_.58.0701a22: 有最勝處。有巖其名雜地。以七寶所成。其巖
T2215_.58.0701a23: 縱廣各五十由旬。唯是象王所住處云云倶舍
T2215_.58.0701a24: 等云。輪王象寶是香醉山之象中最劣象云云
T2215_.58.0701a25: 疏故以喩至那羅延力者合也。疏第九那羅
T2215_.58.0701a26: 至神通力也者。下總釋第九義也。此義意云。
T2215_.58.0701a27: 示無性一闡提佛不捨衆生故。後時當得菩
T2215_.58.0701a28: 提及入無餘涅槃。定性二乘遂令起從涅槃
T2215_.58.0701a29: 趣向大菩提道義也。是佛大神通不思議力
T2215_.58.0701b01: 故云也。疏如一闡提至師子孔者。下廣釋也。
T2215_.58.0701b02: 此中有三類之病不治人也。一者一闡提必
T2215_.58.0701b03: 死之疾也。二者二乘作證人。三者入無餘涅
T2215_.58.0701b04: 槃二乘也。涅槃經北本第十一云。迦葉世有
T2215_.58.0701b05: 三人。其病難治。一謗大乘。二五逆罪。三一闡
T2215_.58.0701b06: 提。如是三病。世中極重。悉非聲聞縁覺菩薩
T2215_.58.0701b07: 之所能治。善男子。譬如有病必死難治。若有
T2215_.58.0701b08: 瞻病隨意醫藥。若無瞻病隨意醫藥。如是之
T2215_.58.0701b09: 病。定不可治。當知是必死不疑。善男子。是三
T2215_.58.0701b10: 種人亦復如是。若有聲聞縁覺菩薩。或有説
T2215_.58.0701b11: 法。或不説法。不能令其發阿耨多羅三藐三
T2215_.58.0701b12: 菩提心。迦葉譬如病人。若有瞻病隨意醫藥。
T2215_.58.0701b13: 則可令差。若無此三則不差。聲聞縁覺亦復
T2215_.58.0701b14: 如是。從佛菩薩得聞法已。即能發於阿耨多
T2215_.58.0701b15: 羅三藐三菩提心。非不聞法能發心也。迦葉
T2215_.58.0701b16: 譬如病人。若有瞻病隨意醫藥。若無瞻病隨
T2215_.58.0701b17: 意醫藥皆悉可差。有一種人。亦復如是。或値
T2215_.58.0701b18: 聲聞。不値聲聞。或値縁覺。不値縁覺。或値菩
T2215_.58.0701b19: 薩。不値菩薩。或値如來。不値如來。或得聞法。
T2215_.58.0701b20: 或不聞法。自然得成阿耨多羅三藐三菩提。
T2215_.58.0701b21: 所謂有人。或爲自身。或爲他身。或爲怖畏。或
T2215_.58.0701b22: 爲利養或爲諭諂或爲誑他。書寫如是大涅
T2215_.58.0701b23: 槃經受持讀誦供養恭敬爲他説者等問此
T2215_.58.0701b24: 必死疾何可治耶。答寶法師一乘佛性論云。
T2215_.58.0701b25: 楞伽經説第五性中。燒燃善根一闡提。極佛
T2215_.58.0701b26: 不捨衆生故。後時當得涅槃。第五性中唯有
T2215_.58.0701b27: 菩薩闡提。更無畢竟。故知。即説是前畢竟闡
T2215_.58.0701b28: 提非暫時也。又涅槃經。説常沒闡提。當得菩
T2215_.58.0701b29: 提。故知。不説暫時闡提。又佛性論説。有經一
T2215_.58.0701c01: 闡提決定無涅槃法者。是不了説。故知。是説
T2215_.58.0701c02: 有畢竟闡提爲不了説。涅槃經云。説一闡提
T2215_.58.0701c03: 等悉當成佛。是不聞而聞。故知。非是暫時闡
T2215_.58.0701c04: 提。又云。楞伽第一云。大惠捨一切善根一闡
T2215_.58.0701c05: 提者。復以如來神力故或時善根生。此猶預
T2215_.58.0701c06: 説非決定也。涅槃中是決定説。經云。不信一
T2215_.58.0701c07: 提闡等悉當成佛。名常沒故。由此涅槃經名
T2215_.58.0701c08: 不聞而聞。又云涅槃經云。一闡提人障未來
T2215_.58.0701c09: 故名爲無性。必當得故名爲有性。又云。一闡
T2215_.58.0701c10: 提人現在之世雖不可治與作後世善種子
T2215_.58.0701c11: 故。還可治也。又云。一闡提人。雖未來世當有
T2215_.58.0701c12: 善根而不能救故地獄之苦。未來之世雖可
T2215_.58.0701c13: 救拔現在之世無如之何。是故名爲不可救
T2215_.58.0701c14: 云云問二乘實際作證者。意如何。答若如一
T2215_.58.0701c15: 乘佛性論云。大般若第四百六十五遍學品。
T2215_.58.0701c16: 善現云。若菩薩摩訶薩成第八已乃至成預
T2215_.58.0701c17: 流一來不還阿羅漢獨覺已能入菩薩正性離
T2215_.58.0701c18: 生。必無是處。乃至佛告善現。如是如是汝如
T2215_.58.0701c19: 所説若菩薩摩訶薩成第八已廣説。乃至成
T2215_.58.0701c20: 獨覺已。能入菩薩正性離生必無是處。准此
T2215_.58.0701c21: 經文定不定性。般若會中不説見道已上得
T2215_.58.0701c22: 成佛也云云私云。以此義可准知也。見道已上
T2215_.58.0701c23: 見道有八忍八智第八者是道類
智。或逆數之是苦法智忍也
是作證位故。爲難
T2215_.58.0701c24: 迴心向大云也。此難迴心向大人則法花會
T2215_.58.0701c25: 及涅槃會等中迴心向大而。授當作佛記。問
T2215_.58.0701c26: 已死之人者何人耶。答此人。是入無餘依涅
T2215_.58.0701c27: 槃二乘無學人也。身智倶灰滅。如太虚空湛
T2215_.58.0701c28: 然寂靜故云已死人也。此人猶如世死屍神
T2215_.58.0701c29: 識去四大捨已云已死人。如此死人無所作
T2215_.58.0702a01: 用也。此人亦如是。最難發大乘心云也。故
T2215_.58.0702a02: 菩提心論云。當觀二乘之人。雖破人執猶
T2215_.58.0702a03: 有法執。但淨意識不知其他。久久成果位。以
T2215_.58.0702a04: 灰身滅智趣本涅槃。如太虚空湛然常寂。有
T2215_.58.0702a05: 定性者難可發生。要待劫限等滿。方乃發
T2215_.58.0702a06: 生。若不定性者無論劫限。遇縁便迴心向
T2215_.58.0702a07: 大。從化城起以爲超三界。謂宿信佛故乃蒙
T2215_.58.0702a08: 諸佛教化力。而以方便遂發大心云云又涅槃
T2215_.58.0702a09: 經十一意云。五果聖人如次入無餘依涅槃。
T2215_.58.0702a10: 經歴八萬六萬四萬二萬一萬劫間。住無餘
T2215_.58.0702a11: 依涅槃界。而待劫限滿。發生無上大菩提心
T2215_.58.0702a12: 等此類也。疏諸佛醫王至不怯弱者。意如
T2215_.58.0702a13: 涅槃經第二十七師子孔品云。善男子。如師
T2215_.58.0702a14: 子王自知身力。牙齒鋒鋩四足踞地。安住
T2215_.58.0702a15: 巖窟。振尾出聲。若有能具如是諸相。當知
T2215_.58.0702a16: 是即能師子孔乃至師子孔者。名決定説。一
T2215_.58.0702a17: 切衆生悉有佛性。如來常住無有變易云云
T2215_.58.0702a18: 文廣故
略抄之
疏諸菩薩至那羅延力者。是返釋大
T2215_.58.0702a19: 字之義也。此中那羅延者。是取魔王名爲那
T2215_.58.0702a20: 羅延天義歟。如十卷義釋云。又梵天眞言初
T2215_.58.0702a21: 句云。鉢羅惹。譯云一切生。次云跛多是主
T2215_.58.0702a22: 義。曳是助聲。所謂一切衆生主也。如劫初
T2215_.58.0702a23: 時。梵宮寂寞無人。梵天適生念時有命盡天
T2215_.58.0702a24: 來降。又皆不見梵王終始故。便作是念。我等
T2215_.58.0702a25: 從梵天生。以能生一切有情故名一切衆生
T2215_.58.0702a26: 主。而實衆生前際無始。非有梵王所生云云
T2215_.58.0702a27: 此那羅延飜力天。又云人生本也云云此中諸
T2215_.58.0702a28: 菩薩尚不能爾者。是如上所引涅槃第十一
T2215_.58.0702a29: 文云。三種必死之病非菩薩之所治能。佛
T2215_.58.0702b01: 獨能治之也。疏第十妙執至無過上義者。下
T2215_.58.0702b02: 總釋第十義妙善意也。是以最勝第一爲義
T2215_.58.0702b03: 也是究竟義也。此是依前大那羅延刀。今即
T2215_.58.0702b04: 所顯得佛性常住義也。疏猶如醍醐至無間
T2215_.58.0702b05: 上義者。引最勝義喩也。乳酪生蘇熟蘇
T2215_.58.0702b06: 醍醐五味。是次第轉増以至醍醐爲究竟果。
T2215_.58.0702b07: 復不可増勝法也。疏如來亦爾至執金剛者。
T2215_.58.0702b08: 合喩也。此以表一乘佛性不變易故。如來
T2215_.58.0702b09: 一乘果徳遂顯得義也。如法花經云。諸佛世
T2215_.58.0702b10: 尊唯以一大事因縁故出現於世。乃至開示
T2215_.58.0702b11: 悟入佛知見故。出現於世云云意云。佛則
T2215_.58.0702b12: 知見一切衆生心藏中悉皆有一乘佛性常住
T2215_.58.0702b13: 理故。欲令諸衆生顯得此一乘佛性故。佛
T2215_.58.0702b14: 出興于世云也。疏第十一至名勝迅者下。釋
T2215_.58.0702b15: 十一義意也。此是以表三密妙行有速疾勝
T2215_.58.0702b16: 用也。謂父母所生身生間約顯得佛性醍醐
T2215_.58.0702b17: 圓滿妙覺果位義。以有速疾功用。爲此中
T2215_.58.0702b18: 義耳。故隣前義此義來也。此中大空者。如
T2215_.58.0702b19: 前釋。是佛性常住第一空義也。是亦佛果功
T2215_.58.0702b20: 徳也。此功徳有速疾成就妙用云也。疏第十
T2215_.58.0702b21: 二至以爲名者下。釋第十二義中有法喩二
T2215_.58.0702b22: 相可知之。此中意。是以修得離染清淨義。爲
T2215_.58.0702b23: 其意也。是依前速疾行所顯得淨妙果徳也。
T2215_.58.0702b24: 能持此畢竟等者。以法攝人立名也。疏十三
T2215_.58.0702b25: 刃迅至以爲名者。釋第十三義也。此中以
T2215_.58.0702b26: 彼前所治微細垢猶雖爲難治之義。而爲此
T2215_.58.0702b27: 中難斷悉斷難滅悉滅義意也。此義理當金
T2215_.58.0702b28: 剛喩定所斷障佛地之極微細根本無明等斷
T2215_.58.0702b29: 也。此甚爲難斷處也檢釋大衍論第四及
起信論可知之
疏十
T2215_.58.0702c01: 四如來至故以爲者下。釋第十四義也。意
T2215_.58.0702c02: 云。前既難斷微細惑障斷盡自利功徳滿已。
T2215_.58.0702c03: 所以可行利他事也。於行利他事。大慈悲爲
T2215_.58.0702c04: 其本縁也。依此大慈悲故。能堪修難行難修
T2215_.58.0702c05: 法故也。謂遇不如意相違境時。大慈悲心能
T2215_.58.0702c06: 不憚其劬勞故也。猶如被甲冑無憚入戰陣
T2215_.58.0702c07: 也。向生死嶮路。爲利生導師何如慈悲心
T2215_.58.0702c08: 耶。疏十五至如來句生者下。釋第十五義也。
T2215_.58.0702c09: 如來句者。是明自證徳之本地也。生者是利
T2215_.58.0702c10: 他徳也是迹也。謂是所加持身此也。是依前
T2215_.58.0702c11: 大慈心及大空故。此利他功徳方來現也。又
T2215_.58.0702c12: 其句者是法佛所得無漏無爲常住五蘊本體
T2215_.58.0702c13: 之迹也。此五蘊是無分別無變易無齊限無
T2215_.58.0702c14: 染汚無障礙而含萬像恒常故如世虚空名曰
T2215_.58.0702c15: 虚空。但之大名。是爲顯不共義也。此即所
T2215_.58.0702c16: 證理常住法門也。是名句。是三世法佛所
T2215_.58.0702c17: 行之迹眞言行者之所遊履道故云句也。此
T2215_.58.0702c18: 疏下釋句之義。之句者梵云鉢曇正翻爲足。
T2215_.58.0702c19: 聲論是進行義住處義。如人進歩擧足下足。
T2215_.58.0702c20: 其迹所住處謂也。鉢曇言辭之句。逗義亦如
T2215_.58.0702c21: 是。故同一名耶云云又生者。是修得佛果也。
T2215_.58.0702c22: 是從性得佛性。句而生起故也。此所加持
T2215_.58.0702c23: 身。然有法爾隨縁二義。倶皆阿字所攝。如
T2215_.58.0702c24: 上釋思可知之。疏十六至大空惠也者下。釋
T2215_.58.0702c25: 第十六義中總釋住無戲論意也。謂前第十
T2215_.58.0702c26: 五智之所印持之其所縁境也。此第十六人
T2215_.58.0702c27: 者。縁此境之能縁心云也。疏謂觀縁起至以
T2215_.58.0702c28: 名爲也者。是廣釋其義以立名也。疏無生無
T2215_.58.0702c29: 滅等者。義當三論宗八不中道也。如彼宗
T2215_.58.0703a01: 方言義云。問何云生滅斷常一異來出。答小
T2215_.58.0703a02: 乘云。可生事有云爲生。可滅事有云爲滅。生
T2215_.58.0703a03: 死無常云爲新。佛果凝然云爲常。眞諦無
T2215_.58.0703a04: 差別爲一。俗諦萬有不同爲異。從衆生無明
T2215_.58.0703a05: 流來爲來。還本源云爲出。問是何小乘。答
T2215_.58.0703a06: 是諸小乘合總明其所執説也。又云。問八不
T2215_.58.0703a07: 唯言不生不滅乃至不來不出。不遣五句。何
T2215_.58.0703a08: 處遣五句。答一不生云言竪遣五句横破八
T2215_.58.0703a09: 迷。何八不言即不遣五句言也。問何以其一
T2215_.58.0703a10: 不生言。竪極五句横破八迷。答約一不生
T2215_.58.0703a11: 言横云時。世諦破性生執取不生。眞諦破假
T2215_.58.0703a12: 性生執取不生。竪之時。世諦假生上遣性生
T2215_.58.0703a13: 等五句取不生。眞諦假不生上遣性不生等
T2215_.58.0703a14: 五句取非不生云云又云。且其五句云何。答
T2215_.58.0703a15: 一生二不生三亦生亦不生。四非生非不生。
T2215_.58.0703a16: 五非非生非非不生也。是俗諦所治五句也。
T2215_.58.0703a17: 問以何爲能治藥。答以假生一句爲能治藥。
T2215_.58.0703a18: 問爾其以假生一句遣五句方如何。答假生
T2215_.58.0703a19: 不可言性生假生。不可言性不生假生也。不
T2215_.58.0703a20: 可言性亦生亦不生假生。不可言性非生非
T2215_.58.0703a21: 不生非不生假生。不可言性非非生非非不
T2215_.58.0703a22: 生。又眞諦亦遣五句。一不生。二非不生。三
T2215_.58.0703a23: 亦不生亦非不生。四非不生非非不生。五非
T2215_.58.0703a24: 非不生非非非不生也。能治以假不生一句
T2215_.58.0703a25: 爲能治藥。謂假不生不可言性不生。假不生
T2215_.58.0703a26: 不可言性非不生。假不生不可言性亦不生
T2215_.58.0703a27: 亦非不生。假不生不可言性非不生非非不
T2215_.58.0703a28: 生。假不生不可言性非非不生非非非不生
T2215_.58.0703a29: 云云私云。如是眞俗三諦中遣諸有所得執。
T2215_.58.0703b01: 之戲論於此盡。諸法眞空理顯現云也。疏十
T2215_.58.0703b02: 七至以爲名也者下。釋第十七義。十力是
T2215_.58.0703b03: 能生法。是實佛自證徳也。生是所生法。亦
T2215_.58.0703b04: 是化他用也。是前所言利生法也。十力者。智
T2215_.58.0703b05: 度論第二十四云。佛有十力菩薩有否。答曰
T2215_.58.0703b06: 有。一者一切智心竪深牢固力。二者具足
T2215_.58.0703b07: 大慈力。不捨一切衆生故。三者具足大悲
T2215_.58.0703b08: 力。不須一切供養恭敬故。四者大精進力。勤
T2215_.58.0703b09: 求一切佛法心不厭故。五者禪定力。一心惠
T2215_.58.0703b10: 行威儀不壞故。六者具足智惠力。斷一切憶
T2215_.58.0703b11: 想分別戲論故。七者不厭生死力。成熟一切
T2215_.58.0703b12: 衆生故。八者無生法忍力。觀一切法實相
T2215_.58.0703b13: 故。九者解脱力。入空無相無作解脱故。十
T2215_.58.0703b14: 者具足無礙智力。深法自在知諸衆生心行
T2215_.58.0703b15: 所趣故云云又有十力頗異此智論説。
如大般若經三百八十
疏十八無
T2215_.58.0703b16: 垢至以爲名者下。釋第十八名也。意云。
T2215_.58.0703b17: 利他權智是可無誤謬義。是依五眼而成辨
T2215_.58.0703b18: 故。是以五眼爲證明云也。智論第九意云。
T2215_.58.0703b19: 肉眼所見不遍。天眼縁國土及衆生無障無
T2215_.58.0703b20: 礙。惠眼知諸法實相。法眼見是人以何方
T2215_.58.0703b21: 便行何法得道。佛眼名一切法眼前了了知。
T2215_.58.0703b22: 同論六十九意云。肉眼天眼縁色。惠眼縁
T2215_.58.0703b23: 涅槃。法眼分別知諸法善不善有漏無漏等。
T2215_.58.0703b24: 佛眼觀寂滅相云云金剛般若宣演第三云。問
T2215_.58.0703b25: 云。頗同凡下見障内故。有肉眼不。答言有
T2215_.58.0703b26: 者。雖以肉眼通見一切。且順淺知故。答言
T2215_.58.0703b27: 有。又即諸佛利他徳中亦有化身。父母所
T2215_.58.0703b28: 生清淨四大報得肉眼。其天眼中准例可知。
T2215_.58.0703b29: 二並色質。涅槃經云捨無常色獲得常色者
T2215_.58.0703c01: 是。問肉天二體爲同爲別。答在因有別處果
T2215_.58.0703c02: 無差別。皆唯無漏非實業感及修生別。不
T2215_.58.0703c03: 可佛身有麁細。眼照理名惠。觀教名法。縁
T2215_.58.0703c04: 眞縁俗一智義分。或時別起。佛眼亦前四眼
T2215_.58.0703c05: 爲體。遍縁一切。總名佛眼云云私云。以菩
T2215_.58.0703c06: 提心畢竟淨故等者。五眼體是菩提心也。一
T2215_.58.0703c07: 切種智等者。是佛眼等也。是菩提心之遍
T2215_.58.0703c08: 照一切諸法之見用也。意云。五智中法界智
T2215_.58.0703c09: 是體也。鏡智等四種是用。別不同是義也。疏
T2215_.58.0703c10: 十九至互出也者下。釋第十九名中。且擧初
T2215_.58.0703c11: 金剛手名異説不同相而會其義同所由也。
T2215_.58.0703c12: 疏西方謂主金者。是約淺略義釋祕密主義
T2215_.58.0703c13: 也。以其身口意等者。正釋成祕密義也。故
T2215_.58.0703c14: 舊翻或云密迹者。引例也。祕密主者即是夜
T2215_.58.0703c15: 叉王也者。以名而指所因人之體也。執金剛
T2215_.58.0703c16: 杵等者。釋是祕密主即名金剛手義也。是金
T2215_.58.0703c17: 剛手即祕密主也。疏然是中至能知之者。下
T2215_.58.0703c18: 明深祕趣中義也。意云。如來無漏無爲身口
T2215_.58.0703c19: 意三平等法門之速疾隱祕而難可了知故名
T2215_.58.0703c20: 夜叉云也。夜叉者。此云樞疾義也。隱密
T2215_.58.0703c21: 義者。謂有彼鬼隱形義故。密嚴經有此文
T2215_.58.0703c22: 説也。疏乃至彌勒至金剛也者。是成甚深祕
T2215_.58.0703c23: 密唯佛與佛乃能知之義也。是以法花經壽
T2215_.58.0703c24: 量品所明。如來久遠實成壽量報身佛土
T2215_.58.0703c25: 滅。彌勒等諸菩薩智力所不能及義也。彼實
T2215_.58.0703c26: 即此法佛之三平等法門是也。所謂心密之
T2215_.58.0703c27: 主等者。依義立名云也。謂三密之中心是勝
T2215_.58.0703c28: 故。且曰心密之主也。或又可云三密倶名心
T2215_.58.0703c29: 也。此三密倶有縁慮堅實二義故也。問何故
T2215_.58.0704a01: 金剛手列最後。答上諸持金剛者之功徳遂
T2215_.58.0704a02: 歸此金剛三平等大海故。爲表此義故安爾
T2215_.58.0704a03: 歟。問何故此經本列十九人持金剛衆而足
T2215_.58.0704a04: 不言二十等。減不言十八等耶。答是爲表此
T2215_.58.0704a05: 經是枝末不具足經本義故歟。問若爾者。何
T2215_.58.0704a06: 於菩薩衆足擧四徳之人耶。答是雖分流經
T2215_.58.0704a07: 本爲表所詮義不闕所由故歟。疏如是上首
T2215_.58.0704a08: 至當具存耳者。牒經本而明此等言之意也。
T2215_.58.0704a09: 疏然統其綱至不足爲闕者。明此枝末經本
T2215_.58.0704a10: 十佛刹微塵數辭之下安等言意。不違大本
T2215_.58.0704a11: 經意所由也。此中等言者是含容上首十佛
T2215_.58.0704a12: 微塵數人之所攝之其各各有刹塵數眷
T2215_.58.0704a13: 屬云意也。故彼大本經梵本中。引衆名句之
T2215_.58.0704a14: 下。一一皆置等言也。禪者得此十佛刹微塵
T2215_.58.0704a15: 數下皆各各安等言之意。而於此上首所攝
T2215_.58.0704a16: 之諸眷屬衆。存亦有無量衆意。而於今所翻
T2215_.58.0704a17: 譯枝末經。初列十九執金剛。而後於等言總
T2215_.58.0704a18: 攝此等之諸眷屬衆也。疏所云十佛至衆會
T2215_.58.0704a19: 之數故者。此明十佛刹微塵數之決定數量
T2215_.58.0704a20: 無増減之所由也。十種智力者。如前所云十
T2215_.58.0704a21: 力智法門是也。十智力是所對也。十佛刹
T2215_.58.0704a22: 微塵數是能對也。若不約如此義顯者。何可
T2215_.58.0704a23: 知此衆會人數量多少耶云也。疏世界海至
T2215_.58.0704a24: 中廣明者。智度論第五十云。復次三千大千
T2215_.58.0704a25: 世界名一世界。一時起一時滅。如是等十方
T2215_.58.0704a26: 如恒河沙等世界是一佛世界。如是一佛世
T2215_.58.0704a27: 界數如恒河沙等。世界是一佛世界海。如
T2215_.58.0704a28: 是佛世界海數如十方恒沙。世界是一佛世
T2215_.58.0704a29: 界種。如是世界種十方無量是名一佛世界。
T2215_.58.0704b01: 於一切世界中取如是分。是名一佛所度之
T2215_.58.0704b02: 云云私云。此論第五十中。明世界海世界
T2215_.58.0704b03: 種義而闕世界性名也。尋餘卷文一知之。
T2215_.58.0704b04: 若性者第二世界也。界即性義同故也。故
T2215_.58.0704b05: 此疏意論第二世界故。云世界性歟。然此疏
T2215_.58.0704b06: 所明一佛刹。是當彼論所明第二重之一佛
T2215_.58.0704b07: 世界義也。又是以一佛世界。更展轉増多
T2215_.58.0704b08: 而即名曰一佛所度之分也。故花嚴經探玄
T2215_.58.0704b09: 記第三。釋此智度論文云。若依終教如智論
T2215_.58.0704b10: 中。以三千大千世界爲一數。數至恒沙爲一
T2215_.58.0704b11: 世界性。數此性復至恒沙爲一世界海。數此
T2215_.58.0704b12: 復至恒沙爲一世界種。數此復至無量恒沙
T2215_.58.0704b13: 爲一佛世界所化分齊云云若依此文者。第二
T2215_.58.0704b14: 重直名世界性也。但第五重亦可名云一佛
T2215_.58.0704b15: 刹義歟。彼大日經供養法頌云。千界爲増數
T2215_.58.0704b16: 等者。蓋當此等義歟。疏然此略至法界門也
T2215_.58.0704b17: 者。明此十佛刹微塵數持金剛者差別各異
T2215_.58.0704b18: 之所由也。此有二所由。一是法佛心王所
T2215_.58.0704b19: 有過恒沙功徳差別相故。是約自證徳。二依
T2215_.58.0704b20: 所化衆生。機根萬差不同故。能化本尊種類
T2215_.58.0704b21: 差別云也。然行者隨修一一本尊法。皆悉即
T2215_.58.0704b22: 入眞如法界大界曼荼羅云也。何以故如是
T2215_.58.0704b23: 諸本尊是皆大日尊智用差別故。若得此中
T2215_.58.0704b24: 一智時。即兼得一切種智。一切種智故到佛
T2215_.58.0704b25: 位也。上來列執金剛衆了。疏次列菩薩至
T2215_.58.0704b26: 而爲上首者下。列菩薩中分上下。而以普賢
T2215_.58.0704b27: 等四人。爲上首云也。疏前明諸至別受名也
T2215_.58.0704b28: 者。是明持金剛人與菩薩差別義也。又執金
T2215_.58.0704b29: 剛眷屬者。是以爲依止示執持五如來之
T2215_.58.0704c01: 大空智之義其眷屬人名義成也。如十卷義
T2215_.58.0704c02: 釋第五云。執金剛眷屬用畢竟空智。摧滅人
T2215_.58.0704c03: 法顛倒。無復遺餘又菩薩者是至假觀并
T2215_.58.0704c04: 中道觀之者。名菩薩眷屬也。故十卷義釋五
T2215_.58.0704c05: 云。然大悲忿怒劑至中道今此義意也。問
T2215_.58.0704c06: 執金剛是唯有惠無定及慈悲徳耶。答有之
T2215_.58.0704c07: 也。然彼執金剛皆是備萬行故。定無定慈
T2215_.58.0704c08: 耶。問若爾何云諸執金剛一向是如來智印。
T2215_.58.0704c09: 云亦菩薩義兼定惠。又兼慈悲耶。答彼執
T2215_.58.0704c10: 金剛衆持金剛杵。是表是勝持智印意義。不
T2215_.58.0704c11: 謂無定悲歟。菩薩者。具云菩提薩埵或翻
T2215_.58.0704c12: 云道心衆生故兼慈悲歟。或求覺義此豈不
T2215_.58.0704c13: 求定與悲耶。又此義可尋也。今私案云。執
T2215_.58.0704c14: 金剛者。是表等覺菩薩證金剛喩三摩地備
T2215_.58.0704c15: 摧破用。而將一向斷佛地障故。具足無量智
T2215_.58.0704c16: 義也。約此義邊云一向如來智印歟。但菩
T2215_.58.0704c17: 薩衆者。此十地菩薩雖住等覺位。未得金剛
T2215_.58.0704c18: 喩定以前諸功徳。是無勝不共徳故云兼定
T2215_.58.0704c19: 惠兼慈悲歟。問若爾者。金剛心菩薩得定
T2215_.58.0704c20: 勝。何不歎定不共徳耶。答今謂其定實依止
T2215_.58.0704c21: 勝。智之所依定故。且不歎定殊勝義而猶此
T2215_.58.0704c22: 歎智之徳義也。若不爾者。此義何可通耶。此
T2215_.58.0704c23: 義且依心地觀經等所説轉識得智義。及涅
T2215_.58.0704c24: 槃經所説四依義中。不可依識可依智義故。
T2215_.58.0704c25: 作此説也又解。顯露雖欲能依智徳。返密
T2215_.58.0704c26: 欲歎所依定徳。既讃末智尚有徳。於本定豈
T2215_.58.0704c27: 可無勝徳耶。而何故不欲讃其定徳耶。又解
T2215_.58.0704c28: 於智品總攝諸餘定等善品而示唯智義也。
T2215_.58.0704c29: 疏亦是毘盧舍那内證功徳者。此明是十佛
T2215_.58.0705a01: 刹塵數菩薩同法佛之智用差別分位義也。
T2215_.58.0705a02: 疏如執金剛至微塵數者。例同上持金剛衆
T2215_.58.0705a03: 數量義也。疏以加持故至知識身也者。是明
T2215_.58.0705a04: 説内證智徳顯外顯現垂迹意也。加持者。是
T2215_.58.0705a05: 加被義。増加義。以本有性得故。而新修顯
T2215_.58.0705a06: 徳義也。如上釋。疏又般若至名大眷屬者。是
T2215_.58.0705a07: 引例成義也。若是智度論説歟。若是金剛般
T2215_.58.0705a08: 若論歟。可尋之。内證眷屬者親翼從如恒相
T2215_.58.0705a09: 從影不離形也。又内眷屬義者。此親族義。所
T2215_.58.0705a10: 以不知者。阿難等是釋尊之親族故。云内大
T2215_.58.0705a11: 眷屬義者。此人即有大人義。而具足廣大徳
T2215_.58.0705a12: 故云大也。或此人亦所攝眷屬衆多故也。問
T2215_.58.0705a13: 持金剛衆及菩薩衆中。誰内眷屬。誰大眷
T2215_.58.0705a14: 屬。答倶皆雖具此義今依備増歟。可思之。疏
T2215_.58.0705a15: 今謂佛至名大眷屬者。是同上例也。疏故大
T2215_.58.0705a16: 品云至波羅蜜也者。又引證成義也。疏普賢
T2215_.58.0705a17: 菩薩至以爲名者從下。釋四菩薩名之中是
T2215_.58.0705a18: 釋初菩薩名也。義易知也。此約修得之作用
T2215_.58.0705a19: 及自相立此名也。亦約性得義立普賢名故。
T2215_.58.0705a20: 金剛頂經頌云。普賢法身遍一切能爲三界
T2215_.58.0705a21: 自在主。無始無終無生滅。性相常住等虚
T2215_.58.0705a22: 空。一切衆生所有心。堅固菩提名薩埵。乃
T2215_.58.0705a23: 至利有情事諸悉地。慈悲哀愍爲加持云云
T2215_.58.0705a24: 是通性得與修得其心也。疏慈氏菩薩至曰
T2215_.58.0705a25: 慈氏者。第二菩薩也。四無量心中慈無量心
T2215_.58.0705a26: 攝盡餘三無量心一切善法故也。此菩薩爲
T2215_.58.0705a27: 佛之補處灌頂大士。即繼如來家業故。亦欲
T2215_.58.0705a28: 以自家業令繼一切衆生。而嫡嫡相承不斷
T2215_.58.0705a29: 絶故也。依此與樂意願立慈名云也。疏普賢
T2215_.58.0705b01: 是至次明之者。釋普賢次列彌勒之次第所
T2215_.58.0705b02: 由也。此自行化他故。以自爲所依本而成化
T2215_.58.0705b03: 他用云也。疏妙吉祥至具衆徳義者。釋第三
T2215_.58.0705b04: 菩薩名也。妙者即智慧也。智慧是衆徳所
T2215_.58.0705b05: 依本也。依此義妙即吉祥也。依持業釋者。吉
T2215_.58.0705b06: 祥是説法用也。若妙即是吉祥也。是持業釋
T2215_.58.0705b07: 也。疏或云妙徳至一切聞故者。此擧異説而
T2215_.58.0705b08: 明以此菩薩列上慈氏次意也。此據作用作
T2215_.58.0705b09: 此次第也。疏除一切蓋至除蓋障者。釋第四
T2215_.58.0705b10: 菩薩名也。是以性得本覺之過恒沙功徳爲
T2215_.58.0705b11: 本因。而依修得而除斷惑障。方新顯本有萬
T2215_.58.0705b12: 徳。而爲此義云意也。疏如來諸有至妙音明
T2215_.58.0705b13: 之者。明文殊次列此菩薩意也。此上一切
T2215_.58.0705b14: 功徳皆悉遂欲令歸此解脱果海故云也。疏
T2215_.58.0705b15: 復次行人至障三昧也者。此明復次第二釋
T2215_.58.0705b16: 也。此意云。所學般若之行是普賢之行願及
T2215_.58.0705b17: 慈氏之大慈悲行是也。依此行願菩提心。作
T2215_.58.0705b18: 利他事業者。是妙音説法用。妙音説法用
T2215_.58.0705b19: 若不依止定心者。何能如理説正法耶。
T2215_.58.0705b20: 盲者具蓋障人也。開敷眼人是除蓋障者也。
T2215_.58.0705b21: 又此句文中。雖似闕慈氏之行。是理實所開
T2215_.58.0705b22: 能作之本意也。妙音説法是依慈心故也。疏
T2215_.58.0705b23: 此四菩薩至無上菩提者。明於此四菩薩功
T2215_.58.0705b24: 徳即攝盡佛徳而圓滿具足云也。佛身四徳
T2215_.58.0705b25: 者。如上所云四種徳也。又以此四菩薩。可配
T2215_.58.0705b26: 常樂我淨四徳。謂普賢是常徳。性得菩提
T2215_.58.0705b27: 心無變易故。慈氏是與樂徳。是自具樂故。以
T2215_.58.0705b28: 此樂轉授他人也。文殊是我徳。智慧是自在
T2215_.58.0705b29: 主宰義。故智慧名我徳。可檢涅槃經也。除
T2215_.58.0705c01: 蓋障是淨徳。解脱惑染即清淨義故也。疏是
T2215_.58.0705c02: 故到至塵沙衆徳者。明以此四菩薩爲上首
T2215_.58.0705c03: 意。於是此四徳欲含攝餘一切功徳故也。疏
T2215_.58.0705c04: 諸大菩薩者。具出梵文。已下文釋菩薩義也。
T2215_.58.0705c05: 文廣而易解。故不釋之也。智論菩提名諸佛
T2215_.58.0705c06: 道者。是所求道也。薩埵名衆生者。是能求
T2215_.58.0705c07: 人也。上來通序釋畢
T2215_.58.0705c08:   建久八年八月十五日於金剛峯寺往生
T2215_.58.0705c09: 院書寫之畢
T2215_.58.0705c10:  執筆沙門惠海 
T2215_.58.0705c11:
T2215_.58.0705c12:
T2215_.58.0705c13:
T2215_.58.0705c14: 大日經住心品疏私記卷第四
T2215_.58.0705c15: 疏次明群機至句法門也者下。擧如是執金
T2215_.58.0705c16: 剛及大菩薩衆同時所聽聞法也。此即指經
T2215_.58.0705c17: 本文處而明其法體也。疏然此經至説法者。
T2215_.58.0705c18: 釋傳法菩薩之安佛日言之意也。意云。見此
T2215_.58.0705c19: 經十萬偈梵本。十佛刹塵數執金剛衆及大
T2215_.58.0705c20: 菩薩衆。各隨自所證法門各各説自證三密
T2215_.58.0705c21: 法門。其所説法無盡無數量無限故。其説法
T2215_.58.0705c22: 時分且無前後齊限云也。爲欲顯示此義故。
T2215_.58.0705c23: 置佛日言辭也。佛日者是法佛也。此法佛及
T2215_.58.0705c24: 諸執金剛并菩薩衆是□離生住異滅四相
T2215_.58.0705c25: 而恒常不變凝然湛寂徳故也。爲顯此佛之
T2215_.58.0705c26: 説法無始無終義故。傳法菩薩置此佛日言
T2215_.58.0705c27: 云也。如超悟六波羅蜜經疏第一云。經云何
T2215_.58.0705c28: 乃令發如是願爲佛應身刹那遷變。化身佛
T2215_.58.0705c29: 者疾入涅槃。功徳法身湛然常住。以是歸依
T2215_.58.0706a01: 清淨法身。解曰。言應身者。勝應身唯識論名
T2215_.58.0706a02: 他受用身。從佛平等性智顯現應大菩薩名
T2215_.58.0706a03: 曰應身。此是有爲無漏之身故。有刹那念念
T2215_.58.0706a04: 生滅故。言遷變化身佛者是劣應身。唯識論
T2215_.58.0706a05: 名變化身也。成所作智出現此身八相成道。
T2215_.58.0706a06: 爲於地前菩薩二乘凡夫故現此身。縁盡息
T2215_.58.0706a07: 化故曰疾入。功徳法身湛然常住者。本有功
T2215_.58.0706a08: 徳修成功徳總名功徳法身。修成功徳自受
T2215_.58.0706a09: 用身性同本有倶不生滅。是凝然常故曰湛
T2215_.58.0706a10: 然。眞如法身並具四徳常樂我淨故曰常住。
T2215_.58.0706a11: 常是法身住是報身。名爲常住。佛報身者
T2215_.58.0706a12: 四智菩提以之爲體。此菩提智。金光明經名
T2215_.58.0706a13: 如如智。佛法身者名法如如故。法與報並是
T2215_.58.0706a14: 凝然。又不生名常不滅名住。亦名常住。以
T2215_.58.0706a15: 是歸依清淨法身者。總結願求。由是湛然常
T2215_.58.0706a16: 住身故勸總求也又同疏第三云。經曰。然
T2215_.58.0706a17: 我國土無有去來生滅之相。若無去來即聖
T2215_.58.0706a18: 智所行之處。若有去來。即是世間生滅之
T2215_.58.0706a19: 相。解曰。不眴世界。是彼普賢如來淨土。是
T2215_.58.0706a20: 密嚴國實報淨土離生滅相。佛身佛土正報
T2215_.58.0706a21: 依報皆是眞常同無生滅。故曰我國無有去
T2215_.58.0706a22: 來生滅相也。若無去來即是聖智所行之處
T2215_.58.0706a23: 者。聖智如理理是眞常智亦眞常理同其智
T2215_.58.0706a24: 智有妙用。理是眞如。智是眞智。無二無別
T2215_.58.0706a25: 如乳投。乳更無異相故。曰聖智所行處也。
T2215_.58.0706a26: 所行是理。智證於理。名所行處。若有去來
T2215_.58.0706a27: 即是世間生滅相者。三界凡夫心有生滅境
T2215_.58.0706a28: 有生滅。二乘之人自共相觀是生滅。現取生
T2215_.58.0706a29: 滅相。總名世間凡夫。衆生不離分段名爲世
T2215_.58.0706b01: 間。二乘之人未逸變易。亦名世間以此等
T2215_.58.0706b02: 義意。即爲其法佛所談法相也。問何爲以不
T2215_.58.0706b03: 瞬世界普賢如來所説法。爲今大日如來所
T2215_.58.0706b04: 説法同耶。答彼六度經所云不*瞬世界者。是
T2215_.58.0706b05: 當今此廣大金剛法界宮也。於此法界宮中。
T2215_.58.0706b06: 能住佛菩薩等。悉眼目無*瞬相故。法界宮
T2215_.58.0706b07: 亦名不*瞬世界也。以何所以知爾者。大日
T2215_.58.0706b08: 經第一奧文云。爾時執金剛祕密主。於一切
T2215_.58.0706b09: 衆會中。諦觀大日世尊。目不暫*瞬云云此法
T2215_.58.0706b10: 界宮亦名密嚴土。亦名華藏界。亦名色究竟
T2215_.58.0706b11: 天。亦名法性土。亦名胎藏世界。亦名金剛
T2215_.58.0706b12: 界。亦名不*瞬世界等也。於法界宮有衆多
T2215_.58.0706b13: 異名。雖國土體一種是依義異立此名別異
T2215_.58.0706b14: 也。皆有證據文廣故不能具引注也。又普賢
T2215_.58.0706b15: 如來者是爲大日世尊異名也。故菩提心論
T2215_.58.0706b16: 云。然此五相具備方成本尊身也。其圓明
T2215_.58.0706b17: 則普賢身也。亦是普賢心也云云但是指大
T2215_.58.0706b18: 日爲普賢總通義也。問彼不眴世界名爲自
T2215_.58.0706b19: 受用報佛土者。此佛土應無方分也。而何
T2215_.58.0706b20: 彼經云從此東方有世界名曰不眴云云而是
T2215_.58.0706b21: 自受用佛土是似有方分矣。是則無周遍法
T2215_.58.0706b22: 界義也。而此爲自受用佛土之不眴世界。何
T2215_.58.0706b23: 有東方耶。答約眞言家明胎藏界金剛界各
T2215_.58.0706b24: 各曼荼羅法中八葉九尊之五佛四波羅蜜佛
T2215_.58.0706b25: 菩薩等皆示有方位義也。故約不眴世界普
T2215_.58.0706b26: 賢如來以是且爲八葉中之東方。寶幢佛名
T2215_.58.0706b27: 阿閦佛故。以是意不眴世界即爲東方佛國
T2215_.58.0706b28: 無咎也。二教論云。瑜祇經云。大菩提心普
T2215_.58.0706b29: 賢滿月者注曰大圓鏡智云云即知。此普賢者
T2215_.58.0706c01: 東方阿閦佛也。於此東方不眴世界。即能該
T2215_.58.0706c02: 攝餘諸方世界。互無礙無障也。問於普賢有
T2215_.58.0706c03: 通別二義意耶。答通意者一切佛因佛果總
T2215_.58.0706c04: 皆名普賢也。普賢名則共通因果二位故也。
T2215_.58.0706c05: 約別立者東方阿閦佛名普賢者。是以普賢
T2215_.58.0706c06: 金剛手菩薩爲其自分四攝眷屬故。以爲其
T2215_.58.0706c07: 能攝佛。即別文名爲普賢如來無咎也。是即
T2215_.58.0706c08: 有財釋意也。問阿閦者何義耶。答菩提心
T2215_.58.0706c09: 義云。此云不動云云又大日經疏云。以大
T2215_.58.0706c10: 菩提心不動名不動佛云云而不動佛亦名普
T2215_.58.0706c11: 賢如來義者。是約因行行證入方便具足五
T2215_.58.0706c12: 義。而此不動者形初發菩提心之分齊之佛
T2215_.58.0706c13: 位故。且以不動佛名爲普賢如來也。問何故
T2215_.58.0706c14: 不動佛是云東方佛耶。答如大日經抄記云。
T2215_.58.0706c15: 四者約諸尊種子。第一字爲菩提心。乃至第
T2215_.58.0706c16: 五字爲方便。初阿字在東方。如梵音東方即
T2215_.58.0706c17: 在動首之義。以順世間法諸方中東爲上故。
T2215_.58.0706c18: 喩菩提心最是萬行之初也云云今云。以此義
T2215_.58.0706c19: 意可准知此義也。如三十七尊禮懺經云。金
T2215_.58.0706c20: 剛堅固自性身阿閦佛云云依如是等誠證文
T2215_.58.0706c21: 説者。東方不眴世界普賢如來名爲自性受
T2215_.58.0706c22: 用身法佛。既有深所以敢無咎也。疏如世間
T2215_.58.0706c23: 時至代謝相推者。此明世間日與法佛之日
T2215_.58.0706c24: 不極相似義中。是先顯世間日之不常住失
T2215_.58.0706c25: 也。倶舍論説。百二十刹那爲怛刹那量。臘
T2215_.58.0706c26: 縛此六十。此三十須臾。此三十晝夜。三
T2215_.58.0706c27: 十晝夜月。十二月爲年云云時之極少名刹
T2215_.58.0706c28: 那。感士屈申譬頃許時分也。又法華統略
T2215_.58.0706c29: 云。時量短長有十二節。極短名刹那翻爲一
T2215_.58.0707a01: 念。百二十念爲一瞬。六十瞬爲一息。三十
T2215_.58.0707a02: 息爲一須臾三十須臾爲一日夜。十五日夜
T2215_.58.0707a03: 爲半月。兩半月爲一月等云云疏以淨眼至
T2215_.58.0707a04: 脩短之異者。此明法界宮常住之一時相也。
T2215_.58.0707a05: 若以何由故定證知之。常住時者。得淨眼
T2215_.58.0707a06: 人即得見此常住湛然時。故知。是不虚妄力
T2215_.58.0707a07: 得淨眼者
是佛眼歟
疏然以佛至如來日也者。此佛日時
T2215_.58.0707a08: 雖常住恒時。而以佛神力不思議用。更又
T2215_.58.0707a09: 令行者有令念須臾用云也。此佛延促劫智
T2215_.58.0707a10: 之徳也。此佛之加持日故也。故維摩經云。
T2215_.58.0707a11: 或有衆生。樂久住世而可度者。菩薩即演
T2215_.58.0707a12: 七日以爲一劫令彼衆生謂之一劫。或有衆
T2215_.58.0707a13: 生不樂久住而可度者。菩薩即促一劫以爲
T2215_.58.0707a14: 七日。令彼衆生謂之七日等云云又法華涌
T2215_.58.0707a15: 出品云。娑婆世界三千大千國土地皆有
T2215_.58.0707a16: 烈。而於其中有無量千萬億菩薩同時
T2215_.58.0707a17: 涌出乃至如是時間逕五十小劫乃至五十小
T2215_.58.0707a18: 劫佛神力故。令諸大衆謂如半日又如來
T2215_.58.0707a19: 神力品云。釋迦牟尼佛及寶樹下諸佛現神
T2215_.58.0707a20: 力時滿百千歳。然後還攝舌相云云是延促
T2215_.58.0707a21: 劫智神通力也。釋迦住世八十年也。成道
T2215_.58.0707a22: 義古來明徳所説不同也。或説十九出家二
T2215_.58.0707a23: 十五成道五十五年住世云云或説二十九出
T2215_.58.0707a24: 家三十五成道住世四十五年云云説法華經
T2215_.58.0707a25: 時節有二説。一者八箇年間説法華畢云云
T2215_.58.0707a26: 一者一年間説法華畢耳。故彌勒經遊意
T2215_.58.0707a27: 云。如來大期八十。於第七十九年説大涅槃
T2215_.58.0707a28: 經。若爾者法華云四十餘年者。此必是大經
T2215_.58.0707a29: 之前者。更退一年是七十八年上説法華云云
T2215_.58.0707b01: 唯是義應知延促劫智自在神力也。何況法
T2215_.58.0707b02: 佛所爲事耶。疏如是時中佛説何法者。下明
T2215_.58.0707b03: 所説之法體中此其問也。疏即是身語至云
T2215_.58.0707b04: 平等也者。是從下廣釋其三密平等相也。般
T2215_.58.0707b05: 若寺抄云。如來日加持故身口意三平等句
T2215_.58.0707b06: 法門也者。言離三際始終常住不變。大日如
T2215_.58.0707b07: 來加持故。説此教門言也。平等者攝如大
T2215_.58.0707b08: 海同一鹹味言也云云此義如即身成佛義云。
T2215_.58.0707b09: 六大無礙常瑜伽。四種曼荼名不離。三密加
T2215_.58.0707b10: 持速疾顯。重重帝網名即身。法然具足薩
T2215_.58.0707b11: 般若。心數心王過刹塵。各具五智無際智。圓
T2215_.58.0707b12: 鏡力故實覺智。釋曰。此二頌八句以歎即身
T2215_.58.0707b13: 成佛四字。故略樹兩頌顯無邊徳。頌文分二。
T2215_.58.0707b14: 初一頌歎即身二字。次一頌歎成佛兩字。初
T2215_.58.0707b15: 中又四。初一句體。二相。三用。四無礙。後頌
T2215_.58.0707b16: 中有四。初擧法佛成佛。次表無數。三顯輪
T2215_.58.0707b17: 圓。後出所由。謂六大者五大及識大。大日
T2215_.58.0707b18: 經云。攝持四界安住心王等同虚空。成就廣
T2215_.58.0707b19: 大見非見果。出生一切聲聞辟支佛諸菩薩
T2215_.58.0707b20: 位。此文顯現何義。謂表六大能生一切。何
T2215_.58.0707b21: 以得知。謂心王者識大。攝持四界者四大。等
T2215_.58.0707b22: 虚空者空大。此六大能生見非見者。欲界色
T2215_.58.0707b23: 界無色界。下如文。是所生法。如是經文皆
T2215_.58.0707b24: 以六大爲能生以四法身三世間爲所生。此
T2215_.58.0707b25: 所生法上達法身下及六道。雖麁細有隔大
T2215_.58.0707b26: 小有差猶不出六大。故佛説六大爲法界體
T2215_.58.0707b27: 性。諸顯教中以四大等爲非情密教則説此
T2215_.58.0707b28: 爲如來三摩耶身。四大等不離心大。心色雖
T2215_.58.0707b29: 異其性即同。色即心心即色無障無礙。智
T2215_.58.0707c01: 即境境即智智即理理即智。無礙自在。雖
T2215_.58.0707c02: 有能所二生都絶能所法爾道理有何造作。
T2215_.58.0707c03: 能所等名皆是密號云云又云。六大無礙常瑜
T2215_.58.0707c04: 伽者。解云。無礙者渉入自在義。常者不動
T2215_.58.0707c05: 不壞等義。瑜伽者翻云相應。相應渉入即
T2215_.58.0707c06: 是即身成佛。四種曼荼各不離者。大日經
T2215_.58.0707c07: 説。一切如來有三種祕密身謂字印形像。字
T2215_.58.0707c08: 者法曼荼羅。印謂種種標幟即三昧耶曼荼
T2215_.58.0707c09: 羅。形者相好具足身即大曼荼羅。此三種
T2215_.58.0707c10: 身各具威儀事業。是名羯磨曼荼羅。是名四
T2215_.58.0707c11: 種曼荼羅。如是四種曼荼四智印。其數無量
T2215_.58.0707c12: 一一量同虚空。彼不離此此不離彼。猶如空
T2215_.58.0707c13: 光無礙不逆。故云四種曼荼各不離。不離即
T2215_.58.0707c14: 是即義。三密加持速疾顯者。一身密二語密
T2215_.58.0707c15: 三心密。法佛三密甚深微細等覺十地不能
T2215_.58.0707c16: 見聞。故曰密。一一尊等具刹塵三密。互相
T2215_.58.0707c17: 加入彼此攝持。衆生三密亦復如是。故名三
T2215_.58.0707c18: 密加持。若有眞言行者觀察此義。手作印契
T2215_.58.0707c19: 口誦眞言心住三摩地。三密相應加持故早
T2215_.58.0707c20: 得大悉地。重重帝網名即身者。是則擧譬
T2215_.58.0707c21: 喩以明諸尊刹塵三密圓融無礙。帝網者因
T2215_.58.0707c22: 陀羅珠網也。謂身者我身佛身衆生身是名
T2215_.58.0707c23: 身。又有四種身。言自性受用變化等流是名
T2215_.58.0707c24: 四身。如是等身縱横重重如鏡中影像燈光
T2215_.58.0707c25: 渉入。彼身即此身。此身即是彼身。佛身即
T2215_.58.0707c26: 衆生身。衆生身即是佛身。不同而同不異而
T2215_.58.0707c27: 異。佛法僧三身語意。三心佛及衆生三。如
T2215_.58.0707c28: 是三法平等平等一也。一而無量無量而一
T2215_.58.0707c29: 終不雜亂。故曰重重帝網名即身。法然具足
T2215_.58.0708a01: 薩般若者。大日經云。我一切本初。號名世
T2215_.58.0708a02: 所依。説法無等比本寂無有上。謂我者大日
T2215_.58.0708a03: 尊自稱。一切者擧無數。本初者本來法然獲
T2215_.58.0708a04: 得如是大自在一切法之本初。如來法身衆
T2215_.58.0708a05: 生本性同得此本來寂靜之理。然衆生不覺
T2215_.58.0708a06: 不知。故佛説此理趣覺悟衆生。法然者。顯
T2215_.58.0708a07: 諸法自然如是。具足者成就義無闕少義。薩
T2215_.58.0708a08: 般若者梵語也。翻云一切智智。一切智智
T2215_.58.0708a09: 者。決斷簡擇義。一切佛各具五智三十七
T2215_.58.0708a10: 智。乃至刹塵智。次兩句即表此義。若明決
T2215_.58.0708a11: 斷徳。則以智得名。顯集起則以心爲稱。顯
T2215_.58.0708a12: 軌持則法門得稱。一一名號皆不離人。如是
T2215_.58.0708a13: 人數過刹塵。故名一切智智。心王者法界體
T2215_.58.0708a14: 性智等。心數者多一識。各具五智者。明一
T2215_.58.0708a15: 一心王心數各各有之。無際者高廣無數之
T2215_.58.0708a16: 義。圓鏡力故實覺智者。此即出所由。一切
T2215_.58.0708a17: 諸佛因何得覺智名。謂如一切色像悉現高
T2215_.58.0708a18: 臺明鏡之中如來心鏡亦復如是。圓明心鏡
T2215_.58.0708a19: 高懸法界頂。寂照一切不倒不謬。如是圓鏡
T2215_.58.0708a20: 何佛不有。故曰圓鏡力故實覺智云云私云。
T2215_.58.0708a21: 此疏三平等義。以此即身成佛義意可知之
T2215_.58.0708a22: 也。疏言如是種種三業皆至第一實際妙極
T2215_.58.0708a23: 之境者。此佛三密則至本不生際法然常住
T2215_.58.0708a24: 三密性云也。此如彼即身成佛義云。法佛三
T2215_.58.0708a25: 密甚深微細等覺十地不能見聞故曰密。一
T2215_.58.0708a26: 一尊等具刹塵三密。互相加入彼此攝持等
T2215_.58.0708a27: 云也。又疏云。身等於語語等於心等者。身
T2215_.58.0708a28: 語者是色攝也。心者是識也。是明色與心即
T2215_.58.0708a29: 融無礙義也。如彼即身成佛義云。四大等不
T2215_.58.0708b01: 離心大心色雖異其性即同。色即心心即色
T2215_.58.0708b02: 無障無礙。智即境境即智智即理理即智無
T2215_.58.0708b03: 礙自在云也。疏猶如大海遍一切處同一鹹
T2215_.58.0708b04: 味故云平等者。此喩有周遍一味義。則合
T2215_.58.0708b05: 法身平等義也。謂周遍義如即身義云。以
T2215_.58.0708b06: 明諸尊刹塵三密圓融無礙。又云。大空位
T2215_.58.0708b07: 者。法身同大虚空。而無礙。含衆像而常恒
T2215_.58.0708b08: 云云祕藏記云。諸佛遍法界等云。即此意也。
T2215_.58.0708b09: 同一鹹味者。此法身三業不變常住實際解
T2215_.58.0708b10: 脱甘露味云也。即是解脱已離生死之苦味
T2215_.58.0708b11: 也。諸佛法身三業皆倶如是甘味義也。疏句
T2215_.58.0708b12: 者梵云至同一名耳者。礙梵語唐語相對正
T2215_.58.0708b13: 翻名成立也。意云。句者義正是約梵語當足
T2215_.58.0708b14: 義。是有迹用故。依其所具之用。而足即轉立
T2215_.58.0708b15: 句名也。句者謂稱跡義也。跡之所依處正
T2215_.58.0708b16: 正足也。能依物是跡也。若約實言之者
T2215_.58.0708b17: 應云足。但足是於跡之本故。本即借末名而
T2215_.58.0708b18: 立此句名也。足之跡義有故。今跡義是當句
T2215_.58.0708b19: 意也。是進行者。是足義住處義是跡義也。
T2215_.58.0708b20: 唯識義記云。句者何義。答梵云鉢陀此云
T2215_.58.0708b21: 跡順古云句。梵云幡陀。此云足也。跡者譬
T2215_.58.0708b22: 如尋象跡得象體。依句知差別義言也。句者
T2215_.58.0708b23: 彰義也。句云足者。皆舊人謬。中邊疏下卷
T2215_.58.0708b24: 云。梵云鉢陀此翻爲跡。梵云幡陀。此翻爲
T2215_.58.0708b25: 句。以聲相近譯者誤言。舊論云。金剛足非也。
T2215_.58.0708b26: 亦云。又云番陀者此云足非云云今私云。依
T2215_.58.0708b27: 此意者。足與跡。雖義異句義相當跡義云
T2215_.58.0708b28: 也。疏今就此宗至故名爲句者。此明以三平
T2215_.58.0708b29: 等教之文字言辭。名爲句義。謂如尋象跡遂
T2215_.58.0708c01: 得象體。依尋知此言教義。遂到本有法身地
T2215_.58.0708c02: 故也。疏即以平等至爲所入門者。謂成上句
T2215_.58.0708c03: 義也。如尋跡得本體。謂以行者之修得之三
T2215_.58.0708c04: 平等門而爲因。以法佛三平等加被及三平
T2215_.58.0708c05: 等教跡而爲縁。以顯本有性徳三平等。而爲
T2215_.58.0708c06: 所趣果爲所入境云也。門者所遊入處也。疏
T2215_.58.0708c07: 謂以身平等至受用身者。明以前行者修行
T2215_.58.0708c08: 三平等因方便而得見本有能加持之法佛自
T2215_.58.0708c09: 受用身云也。此中逮見加持受用身者。是
T2215_.58.0708c10: 行者已成佛果後而如實證見本覺自心理義
T2215_.58.0708c11: 也。是等覺菩薩不能證見法佛。自身是尚疎
T2215_.58.0708c12: 見。法佛猶如隔羅穀見外月云也。因此義
T2215_.58.0708c13: 故。涅槃經第八云。乃至十住猶未能見所有
T2215_.58.0708c14: 佛性。如來既説即便少見。又云。如是菩薩位
T2215_.58.0708c15: 階十地。尚不了了知見佛性。何況聲聞縁覺
T2215_.58.0708c16: 之人。能得見邪。又云。譬如仰觀虚空鵝鴈。爲
T2215_.58.0708c17: 是虚空爲是鵝鴈。諦觀不已髣髴見之。十住
T2215_.58.0708c18: 菩薩於如來性知見少分。亦復如是云云又此
T2215_.58.0708c19: 逮見加持受用身者。若如此疏下文云。於此
T2215_.58.0708c20: 生中。逮見無盡莊嚴加持境界非但前而巳。
T2215_.58.0708c21: 若欲趣佛地。即同大日如來亦可致也云云
T2215_.58.0708c22: 依此義。彼前文是非謂必成佛已正逮見加
T2215_.58.0708c23: 持身。但依自所得三昧力故。見所加持身之
T2215_.58.0708c24: 他受用身等云也。疏如是加持至平等智力
T2215_.58.0708c25: 者。此明大日能加持自受用法身等與行者
T2215_.58.0708c26: 及一切衆生本覺法身無二無別義即不二義
T2215_.58.0708c27: 也。又此加持身設雖他受用身亦是大日尊
T2215_.58.0708c28: 内證智徳差別用之外現用故。即大日尊遍
T2215_.58.0708c29: 一切身云也。此大日尊智用差別外現無量
T2215_.58.0709a01: 佛身。即是在行者及一切衆生第九識之處
T2215_.58.0709a02: 云也。然衆生不覺知之云也。疏是故住至平
T2215_.58.0709a03: 等法門者。此遣妄執之辭也。未斷惑之行者
T2215_.58.0709a04: 若堅執如是法佛身常住眞實義者。則可墮
T2215_.58.0709a05: 法執也。未覺了依地如幻即空義時。猶未遣
T2215_.58.0709a06: 法執。未遣法執遂不能成佛故也。復次是本
T2215_.58.0709a07: 有法也。更今始不可求也。此義如祕藏記
T2215_.58.0709a08: 云。又觀我我今觀斯心所得淨菩提心。已離
T2215_.58.0709a09: 造作法。本來宛然而有之。本因是我物。今
T2215_.58.0709a10: 更非求而可得者。夫見前境追求心發既知
T2215_.58.0709a11: 本來有我物也。於茲追求心息。故曰無願。雖
T2215_.58.0709a12: 然不可無願無記故。無念而念無行而行云云
T2215_.58.0709a13: 此義亦爾也以不行而行等者。此約行者迷
T2215_.58.0709a14: 執之辭也。此不行等者。約因位也。不到等
T2215_.58.0709a15: 者約果位也。此二實無差別中有差別義。約
T2215_.58.0709a16: 無差別義是名平等之道云也。而實無能入
T2215_.58.0709a17: 者等者。是約凡夫迷執之辭也。又此本有理
T2215_.58.0709a18: 中無能趣入人。亦是無所趣入處。是則平等
T2215_.58.0709a19: 義也。疏平等法門則此經之大意者。總結所
T2215_.58.0709a20: 説法而成經本意也。疏時彼菩薩至深入語
T2215_.58.0709a21: 義者。下牒經文而釋成其意也。此有三種因
T2215_.58.0709a22: 縁。顯現三業無盡藏也。謂一者能加持法佛
T2215_.58.0709a23: 依本誓悲願。二者依所加持之持金剛衆普
T2215_.58.0709a24: 賢等。感發助成心。三者依實行機之得益因
T2215_.58.0709a25: 縁故。法佛顯現此無盡莊嚴藏云也。此中如
T2215_.58.0709a26: 來加持者。是法佛能加被義也。或又展轉増
T2215_.58.0709a27: 多義。又本有新顯義。皆加持意也。奮迅示現
T2215_.58.0709a28: 身無盡莊嚴藏者。是三業倶皆有無盡莊嚴
T2215_.58.0709a29: 藏義之中。此且擧身業之無盡義也。此中
T2215_.58.0709b01: 奮迅示現身等者。是法佛之所顯現他受用
T2215_.58.0709b02: 法身普賢金剛手等菩薩也。或亦有本有法
T2215_.58.0709b03: 爾心數眷屬無數界會聖衆也。有情類業壽
T2215_.58.0709b04: 種除者。是擧實行者機滅徳益也。業者是
T2215_.58.0709b05: 分段生死一切發業潤業等是也。諸倶生及
T2215_.58.0709b06: 分別煩惱染品皆攝在此縁中也。壽者。三界
T2215_.58.0709b07: 果報是也。信行之涅槃經音義云。壽亦命
T2215_.58.0709b08: 也。壽取一期之名。命取人之生分倶異名
T2215_.58.0709b09: 耳。説文云。壽久謂生已久遠氣終盡也云云
T2215_.58.0709b10: 種者。是種子也。是即阿梨耶識所持之業種
T2215_.58.0709b11: 子。及名言種子也。是十二支中無明行種
T2215_.58.0709b12: 子。即是業種也。識名色六處觸受之種子。即
T2215_.58.0709b13: 壽之種也。是即名言種子也。如是種子法以
T2215_.58.0709b14: 能對治力故。漸漸斷滅故云除也。此是於順
T2215_.58.0709b15: 世八心漸漸對治也。疏復有牙種生起者。即
T2215_.58.0709b16: 是違世八心初起也。是法佛沙羅樹王之牙
T2215_.58.0709b17: 種子生長云也。文有情類業壽種除復有牙
T2215_.58.0709b18: 種生起者。是文有深祕釋也。護摩述記上卷
T2215_.58.0709b19: 云。問依覽字火壇修法有何義耶。答有焚燒
T2215_.58.0709b20: 降伏義。問其意如何。答火主焚燒是出降伏
T2215_.58.0709b21: 法。譬如火界燒一切薪無有厭足。覽字智火
T2215_.58.0709b22: 燒一切無智薪無有厭足。即降出世之魔軍
T2215_.58.0709b23: 伏世間之怨敵。燒彼壽命令不復生。問燒彼
T2215_.58.0709b24: 壽令不復生者意如何。答義釋云。今且有妙
T2215_.58.0709b25: 方便大惠之火。而焚彼業煩惱身。便不復生
T2215_.58.0709b26: 也。一切衆生皆以業煩惱蘊積續而得生長
T2215_.58.0709b27: 輪迴無絶。故名爲壽今。即焚之令盡無餘也。
T2215_.58.0709b28: 業煩惱爲薪。方便智爲火。此因縁而得無
T2215_.58.0709b29: 餘。此薪既盡能治亦遣也。即以字燒字者即
T2215_.58.0709c01: 是而已。問以字燒字者意如何。答以阿字爲
T2215_.58.0709c02: 衆生身。便以阿字遍作其身也。次此惠火之
T2215_.58.0709c03: 字焚彼菩提之性眞金之鑛令垢穢無餘故。
T2215_.58.0709c04: 以囉字而阿字也。問然既焚竟豈異二乘斷
T2215_.58.0709c05: 滅灰燼而不復生耶。答不爾。義釋云。諸垢
T2215_.58.0709c06: 之薪已盡。更有妙生。所謂淨菩提心眞實生
T2215_.58.0709c07: 也。此生即是清淨之性如來種子也。問所以
T2215_.58.0709c08: 何方便。令此灰燼復燒盡同於灰。彼等便
T2215_.58.0709c09: 更生耶。答以字燒字方便力也。義釋云。想
T2215_.58.0709c10: 阿字同方壇。弟子在中而以囉字燒之。燒故
T2215_.58.0709c11: 同爲一體也。身同阿字而自燒。一切煩惱罪
T2215_.58.0709c12: 除。乃至身亦除體同金轉也生妙牙也云云
T2215_.58.0709c13: 問以此覽字燒盡分段身而受四生之行者依
T2215_.58.0709c14: 身者。分段變易二身中何身耶。答是准大疏
T2215_.58.0709c15: 意。是可云相當變易身也。故疏第十六云。行
T2215_.58.0709c16: 者既得如是遍淨無垢身壽命還活悉皆無垢
T2215_.58.0709c17: 也。意生之身。復爲欲令堅固如是意生之身
T2215_.58.0709c18: 私云。此意生身者。是當變易身義也。
T2215_.58.0709c19: 自在加持者。能應義。謂佛之能加被護念義
T2215_.58.0709c20: 也。感勤大衆者。所被機之能感於佛日也。是
T2215_.58.0709c21: 法身主伴互爲眷屬義也。悉現普門境界等
T2215_.58.0709c22: 者。從二法和合中而明示現無盡莊嚴藏境
T2215_.58.0709c23: 界義也。疏因彼疑問而演説之者。佛自現無
T2215_.58.0709c24: 盡莊嚴藏内證眷屬菩薩。而返令疑問於佛
T2215_.58.0709c25: 云也。若不佛身之能者。誰人可敢請問此内
T2215_.58.0709c26: 證不思議事耶。故佛自現差別智身。而返問
T2215_.58.0709c27: 法身境界而。爲顯示甚深境界令當會聞者
T2215_.58.0709c28: 及未來敢衆成深信恭敬樂欲心故。寄金剛
T2215_.58.0709c29: 手問而説此經云也。復若無請問者。於難遇
T2215_.58.0710a01: 法徒不可輒施設故也。疏如法華至廣説之
T2215_.58.0710a02: 者擧例也。如天台宗等者。於法華經判二門
T2215_.58.0710a03: 序分。謂迹門序分是初序品見也。於此中具
T2215_.58.0710a04: 六瑞希有相。仍彌勒疑問於文殊是佛欲説
T2215_.58.0710a05: 何法也。本門序分者。從地誦出品是也。大
T2215_.58.0710a06: 會見從地誦現千世界微塵數菩薩衆故。而
T2215_.58.0710a07: 彌勒疑問佛於何時何佛何處教化如是若干
T2215_.58.0710a08: 菩薩也。此大日經亦復如是。見法佛示現三
T2215_.58.0710a09: 業無盡境界。則金剛手等下。將欲請問於法
T2215_.58.0710a10: 佛。法佛欲令説一切智智境界故。而疑慮其
T2215_.58.0710a11: 因果相何等相也。此皆驚瑞相而比知所説
T2215_.58.0710a12: 法之深廣義也云也。疏復次普賢至神通力
T2215_.58.0710a13: 也者。是明上首普賢等將欲疑問本意也。是
T2215_.58.0710a14: 非自不知問。不輕觸問。不試驗問。唯爲利
T2215_.58.0710a15: 益有縁衆生故。致此請問云也。此中十佛刹
T2215_.58.0710a16: 塵數諸菩薩。是皆以大日尊之一平等智之
T2215_.58.0710a17: 中差別智印分位。即名金剛手乃至普賢故。
T2215_.58.0710a18: 豈不知此境界云也。此諸差別智法身菩薩
T2215_.58.0710a19: 等。令諸眞言機菩薩證入眞如法界輪圓界
T2215_.58.0710a20: 會故。示現如是無盡莊嚴藏神通事云也。疏
T2215_.58.0710a21: 如師子王至後發聲者。是釋奮迅之所因義
T2215_.58.0710a22: 也。奮威之所因義奮威猛勇健力。如力士
T2215_.58.0710a23: 勵力須臾頃成辨大力事也。此師子奮迅義
T2215_.58.0710a24: 如涅槃經第二十七師子吼品明。疏如來亦
T2215_.58.0710a25: 爾至莊嚴藏者。是合也。意云。法光奮威神
T2215_.58.0710a26: 力以此爲因而後吼説法音云也。疏所謂
T2215_.58.0710a27: 莊嚴也者。下釋無盡莊嚴義也。意云。法
T2215_.58.0710a28: 佛之三業一一業遍滿法界互無障礙云也
T2215_.58.0710a29: 法界者地獄等十法界也。亦眞如法界
也。通融此眞俗二境無礙無別故也
謂十佛刹塵數
T2215_.58.0710b01: 各各三業。一一業互相攝入渉融無相障義。
T2215_.58.0710b02: 猶如帝網無礙互相渉通顯現云也。又身即
T2215_.58.0710b03: 語語即身身即意意即語身口即意意即語。
T2215_.58.0710b04: 如是無二無別。如是三業即體眞如法界凝
T2215_.58.0710b05: 然湛寂體云也。此則莊嚴義。如是無生無
T2215_.58.0710b06: 滅三業遍滿法界無前後始終邊際。亦無數
T2215_.58.0710b07: 量齊限云也。是無盡義也。疏如來祕密至
T2215_.58.0710b08: 然後還歸者下明引無盡義證也。有二。初約
T2215_.58.0710b09: 眼見聞聲之境明無盡。亦明身語業無盡義
T2215_.58.0710b10: 例。後約覺知境明無盡義。亦明意無盡不思
T2215_.58.0710b11: 議義例也。此即其初證也。問周極十方者。若
T2215_.58.0710b12: 有方角之齊限歟。答不爾。是約除蓋障菩薩
T2215_.58.0710b13: 及目連神力有限量故。盡其神力所不及即
T2215_.58.0710b14: 曰周極十方也。疏見除疑天至住此三昧者。
T2215_.58.0710b15: 是後約覺知境而明無盡義也。疏又盡心力
T2215_.58.0710b16: 觀之等者。明心縁境無盡義也。聚集無量天
T2215_.58.0710b17: 鼓等者。明所覺知境無盡義疏即是無邊際
T2215_.58.0710b18: 義也者。釋成其意也。已上證故也。疏如是
T2215_.58.0710b19: 毘盧至無空隙處者是合比也。已上是無盡
T2215_.58.0710b20: 義釋畢。疏又如國王至莊嚴藏也者下釋藏
T2215_.58.0710b21: 義。謂開顯自證無量功徳珍寶。而令受用自
T2215_.58.0710b22: 他一切衆生無乏少窮盡故名曰莊嚴藏也。
T2215_.58.0710b23: 此納法寶處而開用名曰庫藏是也。莊嚴之
T2215_.58.0710b24: 藏也。主目則法佛是也亦莊嚴即藏也。是
T2215_.58.0710b25: 持業釋也。疏復次此諸至所能及者下遣堅
T2215_.58.0710b26: 執意也。執意云。若行者依見自所得三昧所
T2215_.58.0710b27: 顯現無邊海會普門塵衆。若執謂實有境。則
T2215_.58.0710b28: 成法執也。故此中可作本不生觀也。謂我所
T2215_.58.0710b29: 修功徳力與如來能加持力和合而能所見所
T2215_.58.0710c01: 現普門海會曼荼羅衆也。若捨佛能加被時。
T2215_.58.0710c02: 則所現普門身都成不生云也。故祕藏記云。
T2215_.58.0710c03: 約法者。以觀心爲因。以三密爲縁。所現普
T2215_.58.0710c04: 門海會即所生法。以由縁生法擬三諦。所現
T2215_.58.0710c05: 前普門海會有以四不生推求。斯有了不可
T2215_.58.0710c06: 得是即空。本有三密即中云云則此義意也。疏
T2215_.58.0710c07: 如行者至了了無障者。是明行者自善根力。
T2215_.58.0710c08: 與佛加持力故。得見因縁所成影像曼荼羅
T2215_.58.0710c09: 莊嚴云也。此般舟三昧者。准此疏第十一
T2215_.58.0710c10: 具文云。如是觀之時以不外縁安住不動不
T2215_.58.0710c11: 分別一切法想而不生妄相。爾時與觀佛三
T2215_.58.0710c12: 昧等相應云云是此般舟三昧義歟。摩訶止觀
T2215_.58.0710c13: 第二云。般舟飜爲佛立。佛立三義。一佛威
T2215_.58.0710c14: 力。二三昧力。三行者本功徳力。能於定中
T2215_.58.0710c15: 見十方現在其前立。如明眼人清夜觀星。見
T2215_.58.0710c16: 十方佛亦如是多故名佛立三昧云云疏然此
T2215_.58.0710c17: 境界至被故生耶者。是責問此行者所縁曼
T2215_.58.0710c18: 荼羅境界是若行者爲因獨生耶。若爲佛縁
T2215_.58.0710c19: 獨生耶。疏若由心即至外道論議者從下。約
T2215_.58.0710c20: 四不生句爲明行者所見之縁生境界畢竟非
T2215_.58.0710c21: 有義故。假破外執之四實生義也。即且四
T2215_.58.0710c22: 不生義中是第一因不生句及第二縁不生句
T2215_.58.0710c23: 也。四不生義。准此疏下第二説。其文云。然
T2215_.58.0710c24: 我心亦畢竟淨。佛心亦畢竟淨。若望我心
T2215_.58.0710c25: 爲自即佛心爲他。今此境界爲從自性耶。他
T2215_.58.0710c26: 生耶。共生。無因耶云云文云即從自性生者。
T2215_.58.0710c27: 是外道四計自性義也。故密嚴經中卷云。胎
T2215_.58.0710c28: 藏之身虚僞不實。非自性生云云此義如疏下
T2215_.58.0710c29: 第二卷四明外道四計阿頼耶之生諸法義
T2215_.58.0711a01: 也。亦文中云。即是從地生者。是又外道所
T2215_.58.0711a02: 計自在天時方四大等生諸法云義也。意云。
T2215_.58.0711a03: 若言佛法中若自生他生義決定有者。猶如
T2215_.58.0711a04: 外道所計自生他生義失也。疏以自他無故。
T2215_.58.0711a05: 和合亦無者。是責第三共有生句咎。而亦成
T2215_.58.0711a06: 此境界之不生義也。謂和合法。是以自他
T2215_.58.0711a07: 聚集義爲體。然自他既無何得和合義成耶。
T2215_.58.0711a08: 疏文復非無因縁而得成就者。是責破第四
T2215_.58.0711a09: 無因縁自然生句之咎。而成此因縁生境界
T2215_.58.0711a10: 而不無因自然生義也。疏何以故内至不現
T2215_.58.0711a11: 前故者。是遮無因自然義而成因縁相待假
T2215_.58.0711a12: 成境界義也。疏當知如是至不出於如者。是
T2215_.58.0711a13: 依上四不生道理而結成此行者四縁境界即
T2215_.58.0711a14: 體本不生眞如理義也
T2215_.58.0711a15: 疏故經云。毘盧至道句法者。是擧證成義也。
T2215_.58.0711a16: 此所引經文有二意。一者明因縁所生莊嚴
T2215_.58.0711a17: 藏假有即實意也。所謂經云非從毘盧遮那
T2215_.58.0711a18: 佛身生乃至邊際不可得者即是也。二者兼以
T2215_.58.0711a19: 法爾常住三密義而合此文意也。法然本有
T2215_.58.0711a20: 無盡莊嚴藏義是此法佛自内證境界也。所
T2215_.58.0711a21: 謂經云而毘盧遮那乃至眞言道句法者即是
T2215_.58.0711a22: 此義。如祕藏記云。以我能觀心觀本有三
T2215_.58.0711a23: 身。又云。本有三密即曼荼羅本初不生理即
T2215_.58.0711a24: 云云疏此轉釋至不滅之身也者。此釋後
T2215_.58.0711a25: 法然本有莊嚴藏義也。是無盡海會十佛刹
T2215_.58.0711a26: 塵數聖衆是大日尊之差別智身分位故也。
T2215_.58.0711a27: 常住不滅而簡異前所明隨行者三昧所現因
T2215_.58.0711a28: 縁成莊嚴藏。生住異滅無常遷流義云也。疏
T2215_.58.0711a29: 雖常無至令至佛道者。明此法爾存實身
T2215_.58.0711b01: 遠爲利他因縁而説眞言法教義也。是法佛
T2215_.58.0711b02: 竪利生意也。即返前所云行者之依三昧所
T2215_.58.0711b03: 見普門海會身。是依法佛加被即此義也。
T2215_.58.0711b04: 疏經又現至又廣前相者牒經文其意也。意
T2215_.58.0711b05: 云。是釋前所云法爾常住他受法身常住三
T2215_.58.0711b06: 世不變説法相云也。問先所言無盡莊嚴藏。
T2215_.58.0711b07: 與此所言現金剛普賢蓮華手菩薩等。其
T2215_.58.0711b08: 差別如何。答此有二意。一者此疏意。二者
T2215_.58.0711b09: 二教論意也。問其義如何。答先二教論云。又
T2215_.58.0711b10: 現執金剛普賢蓮華手等像貌。普於十方宣
T2215_.58.0711b11: 説眞言道清淨句法此明等流身説法。言等者擧金
剛蓮花手。兼等外金剛部諸尊。
T2215_.58.0711b12: 此經四種法身亦具竪横
二義。文勢可知也 云云
初義是此疏意也。意云。前
T2215_.58.0711b13: 所云無盡莊嚴藏是心王大日尊處所。具足
T2215_.58.0711b14: 塵數功徳法門智用差別義。後所云現執金
T2215_.58.0711b15: 剛普賢蓮華手者。是心數之處所具足恒沙
T2215_.58.0711b16: 功徳。智用差別法門也。以何知爾者。即身
T2215_.58.0711b17: 成佛義云。法然具足薩般若。心數心王過
T2215_.58.0711b18: 刹塵。各具五智無際智。圓鏡力故實覺智
T2215_.58.0711b19: 云云即是義意耳。問云。有情類業壽種除。復
T2215_.58.0711b20: 有牙種生記云云經文既上牒畢。亦此下文重
T2215_.58.0711b21: 牒之文有何所由耶。答上文牒之意。是明心
T2215_.58.0711b22: 王大日尊説法化他勝。答此下文牒之意。是
T2215_.58.0711b23: 明心數諸尊説法化他勝益。猶如大日尊之
T2215_.58.0711b24: 勝用故。重再牒之歟。疏言非但示至稱首也
T2215_.58.0711b25: 者。此明如心王大日尊諸根相好法性依身
T2215_.58.0711b26: 及福智解脱功徳説法利他徳。一一皆遍滿
T2215_.58.0711b27: 十方法界而無障礙渉通攝融義。心數諸尊
T2215_.58.0711b28: 一一功徳亦復如是。無差別無増減云也。所
T2215_.58.0711b29: 以擧此三上首者。是欲攝餘一切若等同者。
T2215_.58.0711c01: 若劣衆意耳。疏執金剛至持言之者。此釋擧
T2215_.58.0711c02: 此上三聖意也。謂佛法大綱無過大般涅槃
T2215_.58.0711c03: 物也。大般涅槃者三徳一體也。所謂法身般
T2215_.58.0711c04: 若解脱三徳也。此三點攝盡一切功徳海也。
T2215_.58.0711c05: 故擧此三徳。攝餘一切法也。執金剛是無漏
T2215_.58.0711c06: 智之斷惑之勝用也。普賢是法身眞如義。謂
T2215_.58.0711c07: 法佛八萬四千相好海。及無量無盡諸根相
T2215_.58.0711c08: 好。乃至無漏五蘊法。皆無生無滅凝然常住
T2215_.58.0711c09: 實際眞如界是也。蓮華三昧自性不染是解
T2215_.58.0711c10: 脱徳。是遠離煩惱礙智礙分段變易二種生死
T2215_.58.0711c11: 染界。而清淨性故名曰解脱徳也。金剛智斷
T2215_.58.0711c12: 惑用。是有淨除怨敵功名降伏。觀顯眞如法
T2215_.58.0711c13: 身而滅盡一切有漏法。而遂歸本源不生眞
T2215_.58.0711c14: 理故云寂災方便也。觀諸法本性不染性而
T2215_.58.0711c15: 始覺萬徳現生故云増益方便也。疏所云等
T2215_.58.0711c16: 者至可知也者。此釋等言所表也。是等取餘
T2215_.58.0711c17: 諸聖衆也。謂此大悲胎藏三重曼荼羅聖衆
T2215_.58.0711c18: 即此義也。
T2215_.58.0711c19: 疏如是等至祕密加持者。是明此莊嚴藏横
T2215_.58.0711c20: 竪二義不同所由也。此即平等中差別。差
T2215_.58.0711c21: 別中平等自在無礙圓融渉通義也。若約竪
T2215_.58.0711c22: 義第四重曼荼羅從淺至深行因至果義也。
T2215_.58.0711c23: 有淺深差別不同相也。從深至淺。是從本
T2215_.58.0711c24: 垂迹義也。是復有淺深不同相。若約横
T2215_.58.0711c25: 義四重曼荼羅皆悉一昧相解脱實際常住
T2215_.58.0711c26: 不變理云也。佛智之覺此理即現自受法樂
T2215_.58.0711c27: 兼説法利生之用故則名曰祕密加持也。疏
T2215_.58.0711c28: 各能開示至清淨知見者。明自下法佛所現
T2215_.58.0711c29: 十佛刹塵大會説法相也。疏若離如是至句
T2215_.58.0712a01: 義耶者。其明所説法離執染相眞實清淨義
T2215_.58.0712a02: 也。若與貪愛及五見相應而執曼荼羅境界
T2215_.58.0712a03: 實有法。是爲不淨見義也。若有貪愛執見。除
T2215_.58.0712a04: 去而可見本有曼荼羅境界也。是與清淨知
T2215_.58.0712a05: 見相應云也。以宣説此清淨句門爲爲此大
T2215_.58.0712a06: 衆所説相云也。如寶鑰云。頓越三妄入心
T2215_.58.0712a07: 眞。褰霧見光無盡寶。顯藥拂塵眞言開庫
T2215_.58.0712a08: 祕寶忽陳萬徳即證云云此即是深意也。疏
T2215_.58.0712a09: 次又釋言至神通乘也者。第二明復次釋也。
T2215_.58.0712a10: 此頓覺眞言乘如法修行一生頃速到法佛果
T2215_.58.0712a11: 故。所以此三密教名爲清淨句也云云眞言
T2215_.58.0712a12: 行者如説修學頓滅盡有漏不淨縁業生。眞
T2215_.58.0712a13: 證入清淨三平等法佛常住果地云也。又義。
T2215_.58.0712a14: 是顯教中所説極無自性等種因海佛。尚是
T2215_.58.0712a15: 具惑不極淨佛云也。故此經下文云。如是
T2215_.58.0712a16: 初心佛説成佛因故。雖業煩惱解脱於業煩
T2215_.58.0712a17: 惱具依云云疏如餘乘至加持境界者下。對
T2215_.58.0712a18: 辨顯教密教勝劣差別而欲顯密教之究竟清
T2215_.58.0712a19: 淨義。其於顯教修行者多劫間輒不能滅縁
T2215_.58.0712a20: 業生染故不名究竟清淨句也。此如金剛頂
T2215_.58.0712a21: 五祕密經説。若於顯教修行者。久經三大
T2215_.58.0712a22: 無敷却然後證成無上菩提。於其中間十進
T2215_.58.0712a23: 九退或證七地。以所集福徳智惠迴向聲聞
T2215_.58.0712a24: 縁覺道果仍不能證無上菩提。若依毘盧舍
T2215_.58.0712a25: 那佛自受用身所説内證自覺聖智法及大普
T2215_.58.0712a26: 賢金剛薩埵他受用身智即於現生遇逢曼荼
T2215_.58.0712a27: 羅阿闍梨得入曼荼羅爲具足羯磨。以普賢
T2215_.58.0712a28: 三摩地引入金剛薩埵入其身中由加持威徳
T2215_.58.0712a29: 力故於須臾頃當證無量三昧耶無量陀羅尼
T2215_.58.0712b01: 門。以不思議法能變易弟子倶生我執種子。
T2215_.58.0712b02: 應時集得身中一大阿僧祇劫所集福徳智
T2215_.58.0712b03: 惠。則爲生在佛家。纔見曼荼羅則種金剛
T2215_.58.0712b04: 界種子。具受灌頂受職金剛名號。從此已
T2215_.58.0712b05: 後受得廣大甚深不思議法起越二乘十地
T2215_.58.0712b06: 問何故云或證七地以所集福徳智惠迴向
T2215_.58.0712b07: 聲聞縁覺道果而不言或證八地等耶。答七
T2215_.58.0712b08: 地者是三乘共十地中第七聲聞地是也。退
T2215_.58.0712b09: 大乘菩提者。是退十信行而墮二乘菩提時
T2215_.58.0712b10: 或先墮聲聞乘中。後或有移縁覺乘果人也。
T2215_.58.0712b11: 是人即先證聲聞乘預流果後出無佛世獨覺
T2215_.58.0712b12: 果也。是部行類也。退大乘人無直成麟角獨
T2215_.58.0712b13: 覺人也。彼成麟喩獨覺人。必異生時於外道
T2215_.58.0712b14: 法中必伏無所有處已下九品修惑後若入佛
T2215_.58.0712b15: 法中若入見道時。一座斷盡三界九地修惑
T2215_.58.0712b16: 一度證獨覺果也。退大人成縁覺非如是但
T2215_.58.0712b17: 成部行類也。或亦可有菩薩直墮縁覺地者
T2215_.58.0712b18: 但部行耳。問於其中間十進九退者何。答
T2215_.58.0712b19: 是辨暫退大而亦捨小遂證大者之進退相
T2215_.58.0712b20: 也。或證七地等者。辨永退大沈墮小者相
T2215_.58.0712b21: 也。長退大雖取小果亦久久而遂入大成佛
T2215_.58.0712b22: 果也。疏於此生中逮見無盡莊嚴加持境界
T2215_.58.0712b23: 者。此辨因位中觀行熟所見境。謂由自心三
T2215_.58.0712b24: 昧所現。與佛加被故。因縁和合以見自心
T2215_.58.0712b25: 之影像。所現曼荼羅界會也。疏現前至亦致
T2215_.58.0712b26: 也者。是明依此三密行力到究竟果海地也。
T2215_.58.0712b27: 是清淨句義意也
T2215_.58.0712b28: 疏復次行者至此生滿足者。明第三復次釋
T2215_.58.0712b29: 也。於阿字有法然隨縁二義中。是此明修學
T2215_.58.0712c01: 法然義者功能也。隨縁義通顯教修行故也。
T2215_.58.0712c02: 此入字門之三密修行未致果海以前。無間
T2215_.58.0712c03: 任運數數勝進増修。而至究竟果位圓滿海
T2215_.58.0712c04: 故。無復可修増義云也。猶如月至第十五
T2215_.58.0712c05: 日無更亦所増勝義也。疏此中次第至足十
T2215_.58.0712c06: 地者。明一生項無間増修此生内菩薩十地
T2215_.58.0712c07: 滿足義。是皆依眞言門三密行業殊勝力故。
T2215_.58.0712c08: 有此功能也。問疏第六末云。又如上所説
T2215_.58.0712c09: 一生補處及八地三昧是約教道法門作如此
T2215_.58.0712c10: 説耳云云若依此意。眞言門菩薩無實成十地
T2215_.58.0712c11: 功徳證道義耶。答彼文意云。於眞言門借
T2215_.58.0712c12: 説修行。顯教菩薩一生補處及第八地三昧
T2215_.58.0712c13: 道之所修之相。是爲教道義云也。然其所
T2215_.58.0712c14: 由者。彼一生補處菩薩是漸次爲成就如來
T2215_.58.0712c15: 金剛事業入重玄門千劫頃學佛威儀也。又
T2215_.58.0712c16: 第八地菩薩能恒住無想觀。上不見諸佛可
T2215_.58.0712c17: 求下不見衆生可度。謂是住大涅槃於萬行
T2215_.58.0712c18: 休息。爾時十方佛以此三昧道發起其心得
T2215_.58.0712c19: 度菩提心難地。是故別説也。然眞言門頓悟
T2215_.58.0712c20: 菩薩。一生間速疾運運到佛果。何能別漸漸
T2215_.58.0712c21: 修第十地重玄門威儀事業。及於第八地滯
T2215_.58.0712c22: 留無相觀萬行止息已生證涅槃想耶。故於
T2215_.58.0712c23: 此眞言門。説彼二種三昧道義。是爲教道門
T2215_.58.0712c24: 法。非眞言門證道義云也。實是他教之義不
T2215_.58.0712c25: 踏此宗實義云也。雖然眞言門菩薩。一生
T2215_.58.0712c26: 間實證十地功徳云也。於眞言門菩薩非謂
T2215_.58.0712c27: 無證道功徳。但無別漸漸修學萬行休息義
T2215_.58.0712c28: 云也。此中説此義。是教道法門云也。疏唯
T2215_.58.0712c29: 以一行一道而成正覺者。是明於此三密門
T2215_.58.0713a01: 從凡夫地到佛果始終相也。菩提心論云。從
T2215_.58.0713a02: 凡入佛位者。即此三摩地者者即此義也。
T2215_.58.0713a03: 疏若於異至寶乘也者。此顯教若粗顯三密
T2215_.58.0713a04: 義。應知。是則密陳眞言義也。又解。諸顯教
T2215_.58.0713a05: 不明三平等義。皆名密意説。隱密法佛内證
T2215_.58.0713a06: 境故。然此顯教亦是不離眞言乘云也。法花
T2215_.58.0713a07: 中如開會三乘行名爲一乘也。疏縁業生者
T2215_.58.0713a08: 至備受諸苦者。欲明清淨義故先顯所治染
T2215_.58.0713a09: 汚法也。此中縁者。諸煩惱障所知障也。業者
T2215_.58.0713a10: 分段變易有漏諸惑業及無漏有分別業也。
T2215_.58.0713a11: 生者諸分段變易二種果是也。是皆染汚法
T2215_.58.0713a12: 也無漏之所治障也。疏今修平等至大菩提
T2215_.58.0713a13: 心者。正明能治清淨法也。一切蘊阿頼耶等
T2215_.58.0713a14: 者明所治法。謂有漏五蘊所攝生滅藏識之
T2215_.58.0713a15: 所攝持一切有漏業種子名言種子皆悉滅除
T2215_.58.0713a16: 云也。得至虚空無垢菩提心者。若是眞言門
T2215_.58.0713a17: 中初歡喜地所證菩提心歟。正斷惑之所顯
T2215_.58.0713a18: 故也
T2215_.58.0713a19: 疏一切如來至菩提樹王者。此無垢大菩提
T2215_.58.0713a20: 心是從大悲胎藏曼荼羅王法佛之方便善巧
T2215_.58.0713a21: 三密加持門中。被養育攝持而始生法性牙
T2215_.58.0713a22: 疱乃至開敷菩提樹王位云也。上來諸句多
T2215_.58.0713a23: 所明十地功徳。又佛果徳可攝此中也。意
T2215_.58.0713a24: 云。一切如來平等種子者。一切衆生本有菩
T2215_.58.0713a25: 提心佛性是也。此佛性是大悲曼荼羅所被
T2215_.58.0713a26: 養育而生長佛性牙莖云也。本有佛性是因
T2215_.58.0713a27: 也。四種曼荼羅是縁也。開敷覺樹是果也。又
T2215_.58.0713a28: 解。一切如來平等種子者。是觀勝義空之無
T2215_.58.0713a29: 相菩提心是也。此極無自性心等也。又解。一
T2215_.58.0713b01: 切如來平等種子者標也。從大悲藏中者。是
T2215_.58.0713b02: 釋此所從來也。大悲藏者是如來藏也。是佛
T2215_.58.0713b03: 性也。總意云。一切如來平等種子者。即建
T2215_.58.0713b04: 立如來藏之上義也。一切衆生心藏中本覺
T2215_.58.0713b05: 性。是當得佛果功能名平等種子也。生法性
T2215_.58.0713b06: 牙者。是明修得佛性之最初相也
T2215_.58.0713b07: 疏然以四不至大空生也者。此破法執也。四
T2215_.58.0713b08: 不生義如上記也。此十地功徳未究竟故。猶
T2215_.58.0713b09: 帶如幻義故。可遣實執也。未泯法性理故。不
T2215_.58.0713b10: 可留存也。且於佛果常住理。然初修業人不
T2215_.58.0713b11: 可堅執増法執故。猶以四不生句。奪可作如
T2215_.58.0713b12: 幻等十縁生句觀也
T2215_.58.0713b13: 疏復次如來所現至神通瑞相也者。是明以
T2215_.58.0713b14: 十佛刹塵數海會聖衆所現瑞相不思議妙
T2215_.58.0713b15: 用。而表此大日經王所詮義理甚深微妙義
T2215_.58.0713b16: 也。疏如文殊師利至説法華經者。引例將欲
T2215_.58.0713b17: 成所説義也。疏當知金剛至成佛之教者。正
T2215_.58.0713b18: 示依止所現瑞相而比知將所可説法佛之境
T2215_.58.0713b19: 界之五種三昧門各各開心蓮入中胎大日尊
T2215_.58.0713b20: 之三密法教云也。疏故下文至此而生也者。
T2215_.58.0713b21: 依此瑞相現金剛手發生云何如來得一切智
T2215_.58.0713b22: 智。乃至以何爲因云何爲根。云何爲究竟之
T2215_.58.0713b23: 請問云也。已上此別序了
T2215_.58.0713b24:   建久八年八月二十二日。於高野山往
T2215_.58.0713b25: 生院書寫了
T2215_.58.0713b26:  執毫禎惀之□□ 
T2215_.58.0713b27:
T2215_.58.0713b28:
T2215_.58.0713b29:
T2215_.58.0713c01:
T2215_.58.0713c02:
T2215_.58.0713c03: 大日經住心品疏私記第五
T2215_.58.0713c04: 上來序分已釋畢也。自下正消釋經正宗分
T2215_.58.0713c05: 也。疏爾時執至云何究竟者者。是牒金剛手
T2215_.58.0713c06: 菩薩略擧三種請問之經文也。是即總問法
T2215_.58.0713c07: 佛之成菩提因縁果報義也。疏如來自證至
T2215_.58.0713c08: 不可示者。是先明法佛内證法然三密境界
T2215_.58.0713c09: 甚深不思議義。而爲顯示此義故且表外迹
T2215_.58.0713c10: 大也。疏前云奮迅至喩其宗本者。是釋上所
T2215_.58.0713c11: 牒經三句問之來由也。謂成此三問有其所
T2215_.58.0713c12: 由。謂金剛手等見法佛所示現十佛刹塵數
T2215_.58.0713c13: 大衆會之外現瑞相微妙境界故。感之欲知
T2215_.58.0713c14: 此瑞相之所表示法佛之所成就内證内行證
T2215_.58.0713c15: 入方便究竟大義故。今當此時敢致此請問
T2215_.58.0713c16: 耳。夫驚動瑞相故致請問也。比知此法佛所
T2215_.58.0713c17: 現十佛刹塵數三業無盡莊嚴藏功徳皆是表
T2215_.58.0713c18: 示法佛内證一切智智法門具足圓滿義故。
T2215_.58.0713c19: 因之則問其法佛内證一切智智之成就因縁
T2215_.58.0713c20: 及究竟果滿相也。疏如觀象迹至威勢必大
T2215_.58.0713c21: 者。是明此所現瑞相有深義能表示之同喩
T2215_.58.0713c22: 也。從此下喩有二。一者象喩。二者龍喩也。是
T2215_.58.0713c23: 現見其象龍之所作用廣大相。而可比知其
T2215_.58.0713c24: 所隱龍象體性廣大義云也。諸禽獸迹中以
T2215_.58.0713c25: 象迹爲殊勝云也。此義有經。槃經第三云。如
T2215_.58.0713c26: 諸迹中象迹爲勝云云又難陀拔難陀龍王於
T2215_.58.0713c27: 南閻浮提降甘露云文有涅槃經中。可檢正
T2215_.58.0713c28: 文也。文又如迅雷澍雨等者。是明彼大龍
T2215_.58.0713c29: 之作用其威勢廣大義也。迅雷者合能説佛。
T2215_.58.0714a01: 澍雨者合説法用。鳥獸震死者合説法之斷
T2215_.58.0714a02: 惑降魔用。百川奔湧者合百億契經義盛宣
T2215_.58.0714a03: 正理。懷山衰陵者合百億契經正理之方能沈
T2215_.58.0714a04: 沒邪見高山及過勝邪論崙峻峯也。疏今諸
T2215_.58.0714a05: 大衆至當復云何者從下合喩也。是辨眞暗
T2215_.58.0714a06: 果徳也。此微塵數量之心數大衆併見心王
T2215_.58.0714a07: 法佛無盡三業化儀周遍法界衆生而普利益
T2215_.58.0714a08: 諸衆生界化用無邊際妙境界。而須雖可比
T2215_.58.0714a09: 知法佛内證三密境界廣大無窮盡甚深妙體
T2215_.58.0714a10: 因之。然何輒爾以是相得比知之耶云也。文
T2215_.58.0714a11: 如來智力者。是法佛所證十種智力也。是
T2215_.58.0714a12: 一切種智也。文於一念普鑑群機者。明前
T2215_.58.0714a13: 十力智隨從所化機根而施化用之普遍速疾
T2215_.58.0714a14: 能也。文本末因縁究竟無礙者。是明見所
T2215_.58.0714a15: 化機之三乘五乘等種姓遂歸一揆無差別理
T2215_.58.0714a16: 也。以一切衆生悉有佛性理爲因故。以悉
T2215_.58.0714a17: 皆當得阿耨菩提義也。一乘是本。三乘等是
T2215_.58.0714a18: 末義。以末三乘終歸本一乘故云究竟無礙
T2215_.58.0714a19: 也。約三乘等化他用邊云照俗權。約一乘
T2215_.58.0714a20: 及自證智體邊云契實之境界也。是權智之
T2215_.58.0714a21: 外迹所表尚以有廣大微妙徳相也。何況内
T2215_.58.0714a22: 證眞實境界乎。何以此外迹表示相而可比
T2215_.58.0714a23: 知彼内所證實智甚深廣大無盡相耶。實不
T2215_.58.0714a24: 可測知其本地功徳性。然於如是甚深境界
T2215_.58.0714a25: 我等何可逮得知此義耶。疏若法不然至我
T2215_.58.0714a26: 已盡覩者。於此所表示内證境界非有如是
T2215_.58.0714a27: 勝妙難思議義。而當可有麁劣表示外迹相
T2215_.58.0714a28: 者。我等當可比知此所表内證徳義耶云也。
T2215_.58.0714a29: 然但無麁劣表示相唯有勝妙廣大甚深標示
T2215_.58.0714b01: 相。云何以此可得比知彼内證境界耶云。上
T2215_.58.0714b02: 文以能表相之廣大義顯示能表外迹深遠不
T2215_.58.0714b03: 可量義也。疏然不知是法何從得之者。重
T2215_.58.0714b04: 陳暗於因行也。意云。今雖見法佛所現無盡
T2215_.58.0714b05: 莊嚴藏外迹相。是廣大微妙之相而不可測
T2215_.58.0714b06: 其所表示本地内證功徳。及亦何得知此内證
T2215_.58.0714b07: 廣大功徳之所從來因縁義耶云也。當雖欲
T2215_.58.0714b08: 覩見此法佛得果徳之因相。然方不可知修
T2215_.58.0714b09: 何等因而得此果報云也。壞此疑惑心而欲
T2215_.58.0714b10: 聞金口所説決疑答故也已上釋生疑。
問之所由也
問此十
T2215_.58.0714b11: 佛刹塵數大衆是大日尊之智用差別之外迹
T2215_.58.0714b12: 也。然可不能知此心王自所證境界云耶。答
T2215_.58.0714b13: 是爲引攝實行菩薩不能知此事故。假且表
T2215_.58.0714b14: 不知相也。或亦是且爲令顯有心王心數勝
T2215_.58.0714b15: 劣差別義云也。實非謂金剛手不知也。疏
T2215_.58.0714b16: 故執金剛至一切智智也者。從此下金剛手
T2215_.58.0714b17: 結前疑問之所由。而爲因正發生請問欲顯
T2215_.58.0714b18: 宗旨也。如來等者是指所問人也。得此一切
T2215_.58.0714b19: 智智者。將欲尋得佛自内所證究竟菩提果
T2215_.58.0714b20: 徳之所從來因縁也。是即總問自行徳也。疏
T2215_.58.0714b21: 梵本云至説義者尋梵語多含義而總成種種
T2215_.58.0714b22: 釋也。疏如諸佛乘至名如來者下。此別釋如
T2215_.58.0714b23: 來義也。如者有二義。一比例義。謂如諸佛之
T2215_.58.0714b24: 所行是也。二不虚不妄義。謂契當正理義。此
T2215_.58.0714b25: 如實義是也。來者新成現顯義也。意云。本
T2215_.58.0714b26: 覺性是如也。私覺果是來也。亦如者此眞
T2215_.58.0714b27: 如理也。來者是正智也。謂依如理而正智成
T2215_.58.0714b28: 故也。疏一切諸佛至如實説者者。是釋知
T2215_.58.0714b29: 解義説義意也。疏一切諸佛至名如去者。釋
T2215_.58.0714c01: 第四如去義也。解脱一切生死海之有爲有
T2215_.58.0714c02: 漏業煩惱果報。而成就佛地之法身般若解
T2215_.58.0714c03: 脱三徳故名涅槃也。涅槃者此翻圓寂也
T2215_.58.0714c04: 滿三點四徳而寂滅惑業苦果義也。是三世
T2215_.58.0714c05: 諸佛究竟果之大安樂城&MT00608;也。故遠離二種
T2215_.58.0714c06: 生死苦處到此涅槃樂處故佛云如去也。故
T2215_.58.0714c07: 涅槃經第三迦葉菩薩問涅槃義云。一切諸
T2215_.58.0714c08: 法中悉有安樂性唯願大仙尊爲我分別説
T2215_.58.0714c09: 佛經師子吼品中説佛性涅槃安樂義即此
T2215_.58.0714c10: 意也。疏釋論具含至順古題也者。謂引四義
T2215_.58.0714c11: 證文而明之。中今但用如去號之意也。問
T2215_.58.0714c12: 何故阿闍梨好存如去義耶。答如去義是所
T2215_.58.0714c13: 可厭所可樂義勝故最足存之也。謂苦患是
T2215_.58.0714c14: 世人最所厭離樂受是衆麁之所樂求故也。
T2215_.58.0714c15: 如來是約菩提得名。如去是約涅槃得名
T2215_.58.0714c16: 也。涅槃經中五種佛性中菩提是果性。涅
T2215_.58.0714c17: 槃是果果性也。故取勝果果義名如去也。疏
T2215_.58.0714c18: 梵本云至害義除義者爲欲釋本經之應供義
T2215_.58.0714c19: 故。先明之所由而尋梵本對辨。正翻謂有
T2215_.58.0714c20: 三。一殺賊。二不生。三應供也。疏釋論謂至
T2215_.58.0714c21: 以爲名者下。引證成佛之殺賊義也。所殺有
T2215_.58.0714c22: 二。一外天魔。二内諸煩惱等是也。以六度
T2215_.58.0714c23: 行而爲此惡魔能治藥云也。疏又阿名爲至
T2215_.58.0714c24: 皮脱故者下。出第三應供義。以有前殺賊不
T2215_.58.0714c25: 生徳者。而堪能應受世間供養云也。若無此
T2215_.58.0714c26: 徳者不應受此供養也。殺賊不生如次是當
T2215_.58.0714c27: 間道斷惑種解脱道捨習氣義也。是如次盡
T2215_.58.0714c28: 智無生智之所爲用也。疏梵本云至正遍智
T2215_.58.0714c29: 也者下。爲欲明釋本經正遍知義故。尋梵文
T2215_.58.0715a01: 而梵語唐語對辨翻出其義也。疏釋論云至
T2215_.58.0715a02: 三佛陀者下。引證文成此義也。若依此文應
T2215_.58.0715a03: 供養以智徳爲所依因云也。以殺賊不生二
T2215_.58.0715a04: 徳爲應供之因縁義。是但約二乘羅漢爲言
T2215_.58.0715a05: 也。故法花第二云。我等今者眞阿羅漢天人
T2215_.58.0715a06: 魔梵普於其中應受供養云云今約佛更亦重
T2215_.58.0715a07: 以一切種智徳爲應供之因云也。梵本所云
T2215_.58.0715a08: 三藐三佛陀者。基法師法華疏云。三云正藐
T2215_.58.0715a09: 云等又三云正菩提云覺。又云正覺簡外道
T2215_.58.0715a10: 邪覺等覺簡二乘但了生空偏覺故。又正覺
T2215_.58.0715a11: 簡菩提因覺未滿果位非正覺故。此顯菩提
T2215_.58.0715a12: 道即四智品。下一覺字貫通上四云云今私云。
T2215_.58.0715a13: 等言與遍言其義同也。是等者即周普義故
T2215_.58.0715a14: 也。又菩提與佛陀其義同也。菩提是覺義。佛
T2215_.58.0715a15: 陀是知義。其意甚同也。故古人多分翻云正
T2215_.58.0715a16: 遍知。新人多翻云正等正覺也。疏然此宗中
T2215_.58.0715a17: 至名佛也者。上來約他家釋佛陀云知也。今
T2215_.58.0715a18: 約眞言家意佛陀翻覺而釋其覺義也。謂文
T2215_.58.0715a19: 由自然智慧遍覺一切法者。意云。以本覺般
T2215_.58.0715a20: 若爲因而依新修熏習力故。始覺智返即顯
T2215_.58.0715a21: 得性徳本覺自然慧云也。是自行徳也。是本
T2215_.58.0715a22: 有果。實今更依修習縁而開敷之義也。不新
T2215_.58.0715a23: 生意也。文如感開敷蓮華無有點汚者。是明
T2215_.58.0715a24: 佛果離染徳也。此涅槃三徳中解脱徳也。文
T2215_.58.0715a25: 亦能開敷等者。約利他徳故説開敷義也。疏
T2215_.58.0715a26: 梵云薩婆至一切智者。上來釋所問人之具徳
T2215_.58.0715a27: 名了。從下正釋所宗旨之一切智之義也。之
T2215_.58.0715a28: 中先梵語唐語對辨翻出此名也。文薩婆若
T2215_.58.0715a29: 那即是一切智智者。寶師涅槃疏第一引佛性
T2215_.58.0715b01: 論説佛性五因中第三四因縁云。三生般若四
T2215_.58.0715b02: 生闍那。由般若故翻妄執想。由闍那俗智能
T2215_.58.0715b03: 顯實智故云云私云。若依是義眞俗二智合即
T2215_.58.0715b04: 梵亦云薩槃若那也。薩婆者一切也。例如薩
T2215_.58.0715b05: 婆多翻一切有部也。若那者智也。又解。薩是
T2215_.58.0715b06: 一切義。婆若那智慧義也。良賁新仁王經疏
T2215_.58.0715b07: 云。大品以若一字通名智慧。以般助若若名
T2215_.58.0715b08: 慧。以那助若若名智。般若云慧闍那云智。而
T2215_.58.0715b09: 亦慧處説智智處説慧云云疏釋論云至名薩
T2215_.58.0715b10: 婆若者。引證成一切智義也。一切智者心境
T2215_.58.0715b11: 相對名也。一切者是所知境名也。智者能縁
T2215_.58.0715b12: 心之名也。一切智者依主釋也。文名色等者
T2215_.58.0715b13: 是所知境也。所謂五蘊十二處十八界二諦
T2215_.58.0715b14: 等一切有爲無爲法是也。疏今謂一切至猶
T2215_.58.0715b15: 如金剛者。上來明他家一切智義也。他家一
T2215_.58.0715b16: 切智是横雖知一切種類境。竪未知法佛内
T2215_.58.0715b17: 證法然常住境界故。彼即非智之中智也。今
T2215_.58.0715b18: 此家一切智智是横竪無礙窮盡了知一切法
T2215_.58.0715b19: 法然隨縁一切境界故云智之中智也。即身成
T2215_.58.0715b20: 佛義云。一切智智者決斷簡擇義。一切佛各
T2215_.58.0715b21: 具五智三十七智乃至刹塵智。如是人數過
T2215_.58.0715b22: 刹塵故名一切智智。不同顯家一智以對一切
T2215_.58.0715b23: 得此號云云疏如是自證至他人也者。此内證
T2215_.58.0715b24: 爾法因分人之四種言説九種識心量所不能
T2215_.58.0715b25: 及云也。故高野和尚云。如是絶離即是顯教
T2215_.58.0715b26: 分域因位人等四種言語皆不能及。唯有自
T2215_.58.0715b27: 性法身以如義眞實言能説是絶離境界。是
T2215_.58.0715b28: 名眞言祕教。金剛頂經等是也云云釋論第二
T2215_.58.0715b29: 有此義。其文云。是五中前四言説虚妄説故不
T2215_.58.0715c01: 能談眞。後一言説如實説故得談眞理。又云。
T2215_.58.0715c02: 如是十中初九種心不縁眞理後一種心得縁
T2215_.58.0715c03: 眞理而爲境界云云具文如上引注。亦具
義如此釋論私抄明
不同手
T2215_.58.0715c04: 中菴摩勒果可轉授他人也者。此喩不同。意
T2215_.58.0715c05: 約因人之言説之不能詮法自相義云也。疏
T2215_.58.0715c06: 若可以言至方名佛耶者。爲成世間言語假
T2215_.58.0715c07: 立而不能如實親詮諸法自性義意故。立理
T2215_.58.0715c08: 釋其義也。何況以世間語言豈詮如實法佛
T2215_.58.0715c09: 自内證境界耶云意也。故成唯識論云。諸法
T2215_.58.0715c10: 自相假智假詮倶非境故云云金剛般若經云。
T2215_.58.0715c11: 燃燈佛與我受記。汝於來世當得作佛號釋
T2215_.58.0715c12: 迦牟尼以定光者是
燃燈佛也
彼燃燈佛隨順衆生故。依
T2215_.58.0715c13: 四種所攝言説授釋迦之記。猶不用如義言
T2215_.58.0715c14: 説歟。所以知爾者。如密嚴經云。此法最清淨
T2215_.58.0715c15: 遠離於言説。化佛諸菩薩經中未開演。諸聖
T2215_.58.0715c16: 現法樂見眞無漏界自覺聖智境清淨最無比
T2215_.58.0715c17: 云云疏又如目覩至明了耳者。重引喩成言説
T2215_.58.0715c18: 假立義也。此喩意云。於所詮實事此能詮名
T2215_.58.0715c19: 言猶不能説此法自相云也。若合法言之者。於
T2215_.58.0715c20: 法佛内證境界是昇法身果位時及可證知也。
T2215_.58.0715c21: 如我等因位之假智假言是不能如實見知之
T2215_.58.0715c22: 故也。因此義故我金剛手手者云何不昇佛
T2215_.58.0715c23: 果而輒如實得此一切智智而轉爲人可説之
T2215_.58.0715c24: 耶云也。疏問意云。至廣渲分布者。是釋金
T2215_.58.0715c25: 剛手問之意也。此問是雖似約佛已所得功
T2215_.58.0715c26: 徳問一切智徳。及問佛隨應機説法徳。而其
T2215_.58.0715c27: 意返影顯金剛手於自當所可得一切智智功
T2215_.58.0715c28: 徳。及自當所可得應機説法功徳義而即問
T2215_.58.0715c29: 於佛也。疏隨種種至一切智智者。是釋隨所
T2215_.58.0716a01: 被機根説所感法義不同差別也。方便道者
T2215_.58.0716a02: 隨機功妙義也。則此方便功妙術而稱衆生
T2215_.58.0716a03: 機性説種種法。皆是即一切智智之差別分
T2215_.58.0716a04: 位云也。疏所爲安立無量乘至住彼威儀者。
T2215_.58.0716a05: 擇其所乘衆多相也。是十佛刹微塵數之諸
T2215_.58.0716a06: 菩薩等所通達三密本法是即無量義也。文
T2215_.58.0716a07: 安立無量乘者。明心密義也。文示現無量身
T2215_.58.0716a08: 等者。明説一切智道之身語二密儀式相
T2215_.58.0716a09: 也。疏而此一切至解脱味者。明此義差別乘
T2215_.58.0716a10: 是遂歸常住一相甘露法味也。疏此妙方便
T2215_.58.0716a11: 復云何而得也者。結遂歸本性之方便請問
T2215_.58.0716a12: 意也。疏此中種種至世界耶者釋趣義。此
T2215_.58.0716a13: 有三義。一者趣義。任業所引而所赴向故
T2215_.58.0716a14: 也。二行義。是諸衆生之隨造業所感往處
T2215_.58.0716a15: 故。三名道義。此亦隨諸衆生造業力所往之
T2215_.58.0716a16: 路故。也婆沙者此引小乘論説五趣義也。毘
T2215_.58.0716a17: 婆沙者此云廣義也可檢毘曇論
第一文也
摩訶衍人者引
T2215_.58.0716a18: 大乘宗説六趣義也。五趣六趣廣略不同也。
T2215_.58.0716a19: 倶胝者有多義。一者十萬。二者千萬。三者萬
T2215_.58.0716a20: 可檢基師彌勒
上生經疏也
疏性欲者至多聞等當廣説者。
T2215_.58.0716a21: 出所宜之根性不同類也。文欲名信喜好樂
T2215_.58.0716a22: 者。是釋性與欲中欲義。謂心好能樂欲愛求
T2215_.58.0716a23: 義也。於境有信好喜心數故起此樂欲心也。
T2215_.58.0716a24: 是欲是總。即通善惡性欲相。如孫陀羅等者。
T2215_.58.0716a25: 出性欲不同類此也。疏性名積習者是釋串
T2215_.58.0716a26: 習所成性義也。凡總是心之多串習積集力
T2215_.58.0716a27: 故則數數成習性而性輒爾不變改義也。疏
T2215_.58.0716a28: 相從性生者。此相者欲樂心麁顯相起。是從
T2215_.58.0716a29: 本性串習力生云也。疏欲隨性作行者。是現
T2215_.58.0716b01: 起麁動欲染心者即隨本性串習力生而發起
T2215_.58.0716b02: 身口二業行云也。疏或時從欲爲性者。習
T2215_.58.0716b03: 性是依數數串習力故。於境起欲愛心亦更
T2215_.58.0716b04: 成習性云也。疏習欲成性者。是釋上從欲爲
T2215_.58.0716b05: 性義也。謂從欲爲性云意。是依此現起習性
T2215_.58.0716b06: 更成習性欲義也。疏性名染心者。是串習
T2215_.58.0716b07: 於欲之習性心名爲染心云也。疏染心爲事
T2215_.58.0716b08: 者。是習欲心性即於餘心心所令生染著。而
T2215_.58.0716b09: 作身口二業事云也。疏欲名隨起者。是欲
T2215_.58.0716b10: 心隨境界縁而現起云也。或亦依前時心串
T2215_.58.0716b11: 習欲性増長力故成更現行欲心也。疏種種
T2215_.58.0716b12: 方便至各略名者。釋上所云能應方便義。方
T2215_.58.0716b13: 便有多義或進趣義。或善功義也。具義如下
T2215_.58.0716b14: 辨。今此中所云是善。功方便義。謂鑒所被
T2215_.58.0716b15: 性宜而垂法是*功便義也。問般若與方便
T2215_.58.0716b16: 同異如何。答般若是智慧性也。直覺了一切
T2215_.58.0716b17: 境界義邊也。方便是此般若之體上更有巧
T2215_.58.0716b18: 便功用也。此修行般若時而有自利利他巧
T2215_.58.0716b19: 妙意樂妙術之勝用義説名方便。又於佛果
T2215_.58.0716b20: 有巧妙方術名云方便意也。故離般若體更
T2215_.58.0716b21: 無別方便體云也。般若體上具方便即此勝
T2215_.58.0716b22: 用云也。疏今毘盧遮至種種乘者方便之合
T2215_.58.0716b23: 法也。本雖無差別平等一味常樂我淨一佛
T2215_.58.0716b24: 乘體而依巧方便故差別而説十佛刹微塵數
T2215_.58.0716b25: 種種寶乘云也。依此義故法華云。我有如是
T2215_.58.0716b26: 七寶大車其數無量者即此意也。上來約顯
T2215_.58.0716b27: 略義成問意也。疏復次此中至曼荼羅也者
T2215_.58.0716b28: 下。約深祕趣中明請問意也。疏於薩婆若至
T2215_.58.0716b29: 法界圓壇者。是明所問深祕曼荼羅相也。文
T2215_.58.0716c01: 於薩婆若平等心地者。是所圖畫曼荼羅法
T2215_.58.0716c02: 則之所依本質本法是也。故大日經下文云。
T2215_.58.0716c03: 彼能有知此内心之大我。隨其自心位導師
T2215_.58.0716c04: 所住處。八葉意生。蓮華極嚴農。圓滿淨
T2215_.58.0716c05: 月輪離垢猶淨鏡。眞言救世者於彼常安住
T2215_.58.0716c06: 云云於此中所云於薩婆若平等心等者。即此
T2215_.58.0716c07: 文意同也。此疏七云。超越於三世無垢同虚
T2215_.58.0716c08: 空者。即是淨無垢不思議心地也。以大方便
T2215_.58.0716c09: 於此地心上畫作普門曼荼羅故。經次云住
T2215_.58.0716c10: 不思議心起作諸事業者是義也。是此法佛
T2215_.58.0716c11: 一切智智體常住一味法然自性境界即是法
T2215_.58.0716c12: 也。此本地常心也。是有諸衆生心中菩提心
T2215_.58.0716c13: 者即是也。故菩提心論説云。一切有情於心
T2215_.58.0716c14: 質中有一分淨性衆行皆備。其體極微妙皎
T2215_.58.0716c15: 然明白。乃至輪迴六趣亦不變易。又説佛
T2215_.58.0716c16: 地圓明果相。文云。證無上菩提獲金剛堅固
T2215_.58.0716c17: 身也。然此五相具備方成本尊身也。其圓明
T2215_.58.0716c18: 即普賢身也。亦是普賢心也。凡人心合蓮
T2215_.58.0716c19: 華。佛心如滿月云云又云。若無勢力廣増益
T2215_.58.0716c20: 住法但觀菩提心。佛説此中具萬行滿足淨
T2215_.58.0716c21: 白純淨法也。此菩提心能包藏一切諸佛功
T2215_.58.0716c22: 徳法故。若修證出現則爲一切導師。若歸本
T2215_.58.0716c23: 則是密嚴國土云云又經云。如是之藏識是清
T2215_.58.0716c24: 淨佛性。凡位恒雜染佛果常寶持。如是之藏
T2215_.58.0716c25: 識普現於世間其體無増減。光潔如眞金云云
T2215_.58.0716c26: 此疏文中於字是所依境界義也。謂於如來
T2215_.58.0716c27: 藏佛性中恒沙功徳爲所依本質。而以若圖
T2215_.58.0716c28: 畫若造立如是佛界功徳之形像義名曰
T2215_.58.0716c29: 胎藏曼荼羅王也。依此本法如説修行。則一
T2215_.58.0717a01: 生間速疾到法佛果云也。此曼荼羅是顯現
T2215_.58.0717a02: 縁起從法佛慈悲心以顯行者之自心之法佛
T2215_.58.0717a03: 功徳。而爲所宗趣體也。而新令顯生法界
T2215_.58.0717a04: 諸衆生之本有諸功徳故。名云大悲胎藏也。
T2215_.58.0717a05: 是猶如母胎持所懷任之子羯藍種子令不
T2215_.58.0717a06: 失壞而漸漸増長終産生云也。此曼荼羅略
T2215_.58.0717a07: 有四重。第一重是中臺藏八葉九尊。第二重
T2215_.58.0717a08: 東方遍知印諸尊。及南方金剛部金剛手等
T2215_.58.0717a09: 菩薩。西方般若菩薩不動尊等。北方蓮華
T2215_.58.0717a10: 部觀音等菩薩也。第三重東方文殊等菩薩。
T2215_.58.0717a11: 北方地藏等菩薩。西方虚空藏等菩薩。南方
T2215_.58.0717a12: 除蓋障等菩薩也。第四重東方釋迦文佛爲
T2215_.58.0717a13: 主。乃至菩薩二乘六道一切衆及皆雜居四
T2215_.58.0717a14: 方也。凡此曼荼羅有從本垂迹與行自果二
T2215_.58.0717a15: 義。可思之。此曼荼羅即是圓滿究竟義也。故
T2215_.58.0717a16: 新人翻云輪圓具足也。古人但翻云壇也。故
T2215_.58.0717a17: 四種曼荼羅義云。古人翻壇新人翻輪圓具
T2215_.58.0717a18: 足。古人稱壇者唯取怛然平義闕餘三密四
T2215_.58.0717a19: 智印等無量名義。新人輪圓具足者諸義理
T2215_.58.0717a20: 成就而無闕少。怛然者西國俗法祭天尊等
T2215_.58.0717a21: 封土令平爲壇。輪圓者且如車輪穀輞輻具
T2215_.58.0717a22: 而後成一輪闕一物者不輪。故云具足云云
T2215_.58.0717a23: 此一一至差別乘也者。若論竪義時四重有
T2215_.58.0717a24: 淺深差降。若論横義時四重界會十佛刹微
T2215_.58.0717a25: 塵衆皆悉法爾常住一解脱甘露味云也。具如
T2215_.58.0717a26: 上釋畢也。疏且如有人至遮那身也者。謂法
T2215_.58.0717a27: 佛所現無量隨類等流身中是且出第四重所
T2215_.58.0717a28: 攝天乘之等流身之説法相也。文有人者是
T2215_.58.0717a29: 能感人也。文志求五通智道者此所感法也。
T2215_.58.0717b01: 五通者一神境智通。二天眼智通。三天耳智
T2215_.58.0717b02: 通。四他心智通。五宿住智通也。神境通有
T2215_.58.0717b03: 二。一飛行速到山海等徹達石木山地等無
T2215_.58.0717b04: 障礙。二能轉變自身他身等世間所有。隨
T2215_.58.0717b05: 心自在。天眼通發得色界四大清淨造色。住
T2215_.58.0717b06: 眼根中能見衆生死此生彼等乃至見一切世
T2215_.58.0717b07: 間種種形色。天耳通智如前天眼發得色界
T2215_.58.0717b08: 四大造色。住耳根中能聽六道衆生語言及
T2215_.58.0717b09: 世間種種音聲。他心通能知六道衆生心心
T2215_.58.0717b10: 所也。宿住命通能知自他過去一世二世乃
T2215_.58.0717b11: 至八萬大劫所有之事也。文現韋陀梵志形
T2215_.58.0717b12: 者。是稱所被機現能應。等流身之中其隨一
T2215_.58.0717b13: 即是人也。是人此從法佛一切智智徳生之。
T2215_.58.0717b14: 其垂迹一分是也。此疏第二云。圍陀是梵王
T2215_.58.0717b15: 所演四種明論。大圍陀論師是受持彼經教
T2215_.58.0717b16: 授者。以能開示出欲心之行云云文説瞿曇仙
T2215_.58.0717b17: 等眞言行法者。是擧能應隨機説法義也。涅
T2215_.58.0717b18: 槃經第三十八云。瞿曇仙人大現神通十二
T2215_.58.0717b19: 年中變作釋身。并令釋身作羝羊形作千女
T2215_.58.0717b20: 根在釋身耶云云問瞿曇云義如何。答大安寺
T2215_.58.0717b21: 善澄法師新撰律抄云。按遺教經論疏云。彼
T2215_.58.0717b22: 名甘𧀹種等因縁者。昔有惡王議絶釋種尋
T2215_.58.0717b23: 求悉殺。方有仙人悲釋種絶纔取一人置自
T2215_.58.0717b24: 窟中隱而長養。時彼惡王召占相師令人若
T2215_.58.0717b25: 有彼釋種殘。即相師言。尚留一人今在仙人
T2215_.58.0717b26: 所住之窟。時王差使告彼仙人召其釋種。仙
T2215_.58.0717b27: 人堅惜不許其身。使者能伺得仙人去他處
T2215_.58.0717b28: 之間取其釋種奏王。王即宣命囚於獄。時仙
T2215_.58.0717b29: 人化爲美好女所婬釋種。即手受彼婬欲持
T2215_.58.0717c01: 來本處。塗牛糞及以泥入中淫欲置甘𧀹林
T2215_.58.0717c02: 灰於日光。由衆縁之和合力故生一男子。今
T2215_.58.0717c03: 佛世尊此是之種故。外人名曰甘𧀹種曰灰
T2215_.58.0717c04: 種牛糞種泥種云云等者是等取餘佛菩薩人
T2215_.58.0717c05: 天鬼畜等。種種無量差別能應隨類身説法
T2215_.58.0717c06: 益物義也。疏行者精勤至遮那身也者。是
T2215_.58.0717c07: 明修得益相也。是入從有縁門漸遂到究竟
T2215_.58.0717c08: 中臺佛果云也。疏如是或至因縁故者。是廣
T2215_.58.0717c09: 明隨類應度差別總想也。若依安然闍梨菩
T2215_.58.0717c10: 提心義意者。此已上疏文明入眞言門三類
T2215_.58.0717c11: 行者之趣入證果次第相云也。故彼菩提心
T2215_.58.0717c12: 義第一云。問前云凡夫外道二乘菩薩引入
T2215_.58.0717c13: 曼荼羅時。各於其人干栗馱心令觀八葉蓮
T2215_.58.0717c14: 華。若爾凡入四重壇人皆觀心蓮成佛。悉是
T2215_.58.0717c15: 超入之者。有何次第入不定入之別。答情機
T2215_.58.0717c16: 不同。行相各異。或有有情但著世樂不樂出
T2215_.58.0717c17: 世。佛赴情樂説人天中息災増益等法。有情
T2215_.58.0717c18: 得益雖復歸命。未樂心出世。漸次引導令知
T2215_.58.0717c19: 勝道終至中台。至中台時始觀心蓮。是名次
T2215_.58.0717c20: 第入者也。若有衆生於其中間正因開發頓
T2215_.58.0717c21: 入中台。入中台時亦觀心蓮是名不定入者
T2215_.58.0717c22: 也。若初入處直觀心蓮是名超入者也。問何
T2215_.58.0717c23: 以得知。答義釋云。於薩婆若平等心地畫作
T2215_.58.0717c24: 佛菩薩。乃至或現佛身説種種乘。乃至現非
T2215_.58.0717c25: 人身説種種乘。隨類形聲悉是眞言密印。或
T2215_.58.0717c26: 久或近無非毒鼓因縁。故經云皆同一味。所
T2215_.58.0717c27: 謂如來解脱味義釋
此中或久是次第入。或
T2215_.58.0717c28: 近是不定入。若云五種三昧道皆開心實相
T2215_.58.0717c29: 門。一生成佛者超入也云云疏經云皆同至解
T2215_.58.0718a01: 脱味也者。以散釋意入歸經本也。是以五
T2215_.58.0718a02: 乘法門約横義爲法爾性得常樂我淨一相一
T2215_.58.0718a03: 味甘露義。而此經之此句意云也。疏所以然
T2215_.58.0718a04: 者至成法界也者。此明上文已所云此一一
T2215_.58.0718a05: 本尊身語心印皆一種無差別乘文。及經云皆
T2215_.58.0718a06: 同一味所謂如來解脱味文之意所由也。意
T2215_.58.0718a07: 云。於一切衆生有從本來所具足無漏無爲
T2215_.58.0718a08: 五蘊性得本覺佛性。而以此佛性顯得即是
T2215_.58.0718a09: 爲大日尊智法身云也。云爾所以者。謂以本
T2215_.58.0718a10: 覺菩提爲所依本。而始覺佛果顯現即説名
T2215_.58.0718a11: 法佛自受用智身故也。依此義故即身成佛
T2215_.58.0718a12: 義云。大日經云。我一切本初者。本來法然獲
T2215_.58.0718a13: 得如是大自在一切法之本初。如來法身衆
T2215_.58.0718a14: 生本性同得此本來寂靜之理。然衆生不覺
T2215_.58.0718a15: 不知。故佛説此理趣覺悟衆生云云此疏文同
T2215_.58.0718a16: 意也。文非是得菩提時強空諸法使成法界
T2215_.58.0718a17: 也者。此以此宗所言法佛自證菩提義而簡
T2215_.58.0718a18: 別於顯家所言法身義也。彼家云意。是佛得
T2215_.58.0718a19: 菩提心圓滿時空一切諸法皆悉唯令顯清淨
T2215_.58.0718a20: 法界眞如本不生空寂理云也。故摩訶衍論
T2215_.58.0718a21: 第三云。覺心初起心無初相者。即是顯示果
T2215_.58.0718a22: 圓滿者。大圓鏡智分明現前無所不遍無所
T2215_.58.0718a23: 不窮。法界一體無有與等。獨力業相根本無
T2215_.58.0718a24: 明不能自有。平等虚空一相無相。無初念以
T2215_.58.0718a25: 遠離微細念故。得見心性心即常住云云此意
T2215_.58.0718a26: 但以空有爲諸法而爲得佛果菩提云也。今
T2215_.58.0718a27: 此宗意不爾也。空於有爲諸法畢而顯得本
T2215_.58.0718a28: 有法然性得無漏無爲五蘊法身實相云也。
T2215_.58.0718a29: 是不空性徳從本有物。而今染法皆盡而以
T2215_.58.0718b01: 後今顯得之也。故大師眞言二字義云。問阿
T2215_.58.0718b02: 字本不生故何云如實知自心。答指阿字本
T2215_.58.0718b03: 不生之理云。實此本不生理爲自心性故也。
T2215_.58.0718b04: 問本不生者心性都無故云本不生歟。爲當
T2215_.58.0718b05: 雖有心性而無變易故本不生歟。答非謂心
T2215_.58.0718b06: 性都無。自性清淨無改轉故云本不生。如虚
T2215_.58.0718b07: 空性非有非無此心亦復如是。不生不滅自
T2215_.58.0718b08: 性如故云本不生也疏佛從平等至曼荼羅
T2215_.58.0718b09: 者。此重明佛依本覺性得菩提正因而顯現
T2215_.58.0718b10: 修得萬徳圓滿曼荼羅莊嚴藏。而亦轉教導
T2215_.58.0718b11: 諸衆生時則以諸衆生本覺佛性爲因而教
T2215_.58.0718b12: 之。更令開顯此曼荼羅莊嚴藏云也。是以明
T2215_.58.0718b13: 法佛境界本有不生義爲本意耳。平等心地
T2215_.58.0718b14: 者是第九識心也。是干栗多心。此名心處
T2215_.58.0718b15: 心也。是即本覺心性也。疏妙感妙應皆不出
T2215_.58.0718b16: 阿字門者。妙應佛始覺妙感是衆生始覺。此
T2215_.58.0718b17: 皆歸本不生義云也。疏當知感應至阿字門
T2215_.58.0718b18: 者。依本覺所顯得始覺佛果名所生方便。即
T2215_.58.0718b19: 是亦遂歸本不生理云也。始覺即返同本覺
T2215_.58.0718b20: 義故同不生義也。疏譬如大海醎味故者。此
T2215_.58.0718b21: 喩意云。鹽味是資増餘諸味故。以此義合
T2215_.58.0718b22: 阿字本不生義。成解脱常樂味義也。疏復
T2215_.58.0718b23: 次執至水火風也者下。重金剛手菩薩以五
T2215_.58.0718b24: 喩問佛之中。此是明用五種喩之本意也。問
T2215_.58.0718b25: 何故爲問顯曼荼羅祕密義故。必用此五種
T2215_.58.0718b26: 喩耶。答眞言家用法爾常住六大而爲諸法
T2215_.58.0718b27: 體性故。稍爲欲顯今此祕密曼荼羅義亦用
T2215_.58.0718b28: 此喩也。故即身成佛義云。大日經云。攝持四
T2215_.58.0718b29: 界安住心王等同虚空。成就廣大見非見果
T2215_.58.0718c01: 出生一切聲聞辟支佛諸菩薩位。謂表六大
T2215_.58.0718c02: 能生一切。何以得知。謂心王者識大。攝持
T2215_.58.0718c03: 四界者四大。等虚空者空大。此云六大能
T2215_.58.0718c04: 生。見非見者欲色界無色界。即是所生法。皆
T2215_.58.0718c05: 以六大爲能生以四法身三世間爲之所生。
T2215_.58.0718c06: 此所生法上達法身下及六道雖麁細有隔大
T2215_.58.0718c07: 少有差然猶不出六大。故佛説六大爲法界
T2215_.58.0718c08: 體性。諸顯教中以四大爲非情。密教則説
T2215_.58.0718c09: 此爲如來三昧耶身云云故知。金剛手以五大
T2215_.58.0718c10: 爲曼荼羅所依本因。故即用此五喩也。問若
T2215_.58.0718c11: 爾者。此中何不用識大喩耶。答如即身成佛
T2215_.58.0718c12: 云。四大等不離心大心色雖異其性即同。
T2215_.58.0718c13: 心心即色無障無礙云云若據此義五大之處
T2215_.58.0718c14: 攝識大可云也。疏初句云譬如至相喩耶者。
T2215_.58.0718c15: 疑難以虚空比類法佛功徳義也。意云。此中
T2215_.58.0718c16: 所云虚空是無功徳無過失無記義也。是即
T2215_.58.0718c17: 小乘論意也。然何以此無記義比況法身萬
T2215_.58.0718c18: 徳純善圓滿法耶云也。疏但取其至況大空
T2215_.58.0718c19: 耳者。此答也。故祕藏記云。比喩之極眞過虚
T2215_.58.0718c20: 空。故曰如虚空云云疏此中相況無分別故
T2215_.58.0718c21: 者下。廣釋前所云小分相似義。謂此宗用虚
T2215_.58.0718c22: 空喩不謂唯取無記義。然以三種有徳義略
T2215_.58.0718c23: 合菩提心之大底云也。若廣明虚空徳用如
T2215_.58.0718c24: 涅槃經三十七八及釋摩訶衍論第二虚空有
T2215_.58.0718c25: 十義云也。文一者虚空畢竟淨故者。彼論
T2215_.58.0718c26: 云。六者淨義無塵漏故云云又心地觀經第三
T2215_.58.0718c27: 云。法身本性如虚空遠離六塵無所染云云
T2215_.58.0718c28: 二者無邊際故者。彼論云。二者周遍義無
T2215_.58.0718c29: 所不至故。三者平等義。無簡擇故。四者廣
T2215_.58.0719a01: 大無分際故云云又心地觀經云。法身體遍諸
T2215_.58.0719a02: 衆生萬徳凝然性常住。乃至法界遍滿如虚
T2215_.58.0719a03: 云云又三者無分別故者。彼論云。八者有
T2215_.58.0719a04: 空義。滅有量故。九者空空義離空著故。十
T2215_.58.0719a05: 者無得義不能執故云云無分別者是虚空義
T2215_.58.0719a06: 也。此虚空執實亦遣故云空空也。虚空即空
T2215_.58.0719a07: 無云也。彼經云。不生不出無去來不一不異
T2215_.58.0719a08: 非斷常法界遍滿如虚空云云是即無分別義
T2215_.58.0719a09: 也。疏一切智心至難解空也者。此合喩也。此
T2215_.58.0719a10: 難解空者。即是法佛之境界之正智所證虚
T2215_.58.0719a11: 空是也。故即身成佛義云。大空位者法身同
T2215_.58.0719a12: 大虚空而無礙。含衆像而常恒故曰大空。諸
T2215_.58.0719a13: 法之所依住故號位云云疏云初云離至分別
T2215_.58.0719a14: 義者下。返更釋上言無麁分別無細分別句
T2215_.58.0719a15: 義意也。依梵語下所詮義二重分別之意。而
T2215_.58.0719a16: 成分別與無分別之分別義意云也。疏義例
T2215_.58.0719a17: 如至細分別者。是出麁細分別類義也。此取
T2215_.58.0719a18: 例意云。尋者是尋求心也。是心之縁境時
T2215_.58.0719a19: 最初縁慮麁動心之尋求自所縁境自相義
T2215_.58.0719a20: 也。伺者伺察義。尋求心之後更細分別之伺
T2215_.58.0719a21: 察自境自相而微細了知之也。依此義差別
T2215_.58.0719a22: 故於三界九地略攝立有尋有伺無尋唯伺無
T2215_.58.0719a23: 尋無伺三地義也。尋伺者古人名有覺有觀。
T2215_.58.0719a24: 新人云有尋有伺也。是倶皆心所法也。所
T2215_.58.0719a25: 謂麁細發言淺深推度者是如次尋伺之作用
T2215_.58.0719a26: 也。彼無分別句義者。是約無麁分別義爲
T2215_.58.0719a27: 言。不謂無細分別也。如無尋唯伺地雖無
T2215_.58.0719a28: 麁分別心而有細分別心也。次文如識生時
T2215_.58.0719a29: 等者。凡眼等五識唯有自性分別無隨念分
T2215_.58.0719b01: 別計度分別故。但證縁自境自相。而不能
T2215_.58.0719b02: 分別此自境之種種差別義相也。第六識有
T2215_.58.0719b03: 三種分別用故。於眼識等所縁五境而此第
T2215_.58.0719b04: 六識更重分別推度此境之種種差別義相
T2215_.58.0719b05: 云也。若依小乘義眼等五識唯一刹那縁自
T2215_.58.0719b06: 境此後意識起更縁此境。種種分別之云也。
T2215_.58.0719b07: 若依新大乘義。八識倶起但前五識現量心
T2215_.58.0719b08: 自性分別而證縁自境自相不能分別他境共
T2215_.58.0719b09: 相差別義相云也。疏舊譯或云以劫爲妄執
T2215_.58.0719b10: 者。此意擧古人之翻譯而欲助釋今劫跛翻
T2215_.58.0719b11: 分別義也。妄執與分別其義稍相近故也。疏
T2215_.58.0719b12: 喩意云亦無也者。是於淨菩提釋分別無分
T2215_.58.0719b13: 別之都無所由也。依無能生麁分別用故亦
T2215_.58.0719b14: 無所生細分別云也。上來以虚空無過義喩
T2215_.58.0719b15: 菩提心之無過義也。疏又如虚空至皆得成
T2215_.58.0719b16: 辨者下。以虚空有徳義而喩菩提心有徳義
T2215_.58.0719b17: 也。以上所引即身成佛義文可知此喩意也。
T2215_.58.0719b18: 文以無所造作者。此虚空是雖有能造義而
T2215_.58.0719b19: 離所造義云也。合喩亦如是。故如大般若
T2215_.58.0719b20: 經云。眞如雖生諸法而諸法不能眞如云云
T2215_.58.0719b21: 疏故以爲喩也者結喩也。疏第二句云至可
T2215_.58.0719b22: 傾動者下。牒經文而釋此地喩意也。是取
T2215_.58.0719b23: 地之作用而爲此喩意也。此文有二初牒後
T2215_.58.0719b24: 釋也。下可放之。此喩意釋論第四云。譬如
T2215_.58.0719b25: 大地有勝力故持四重擔故名住地。云何爲
T2215_.58.0719b26: 四。一者大海。二者諸山。三者草木。四者衆
T2215_.58.0719b27: 云云文亦不作是念乃至不傾動者。是明大
T2215_.58.0719b28: 地平等作用也。是此大地無彼此愛憎簡別
T2215_.58.0719b29: 故有平等無差大用云也。疏一切智地至所
T2215_.58.0719c01: 出生者。此合大地能生草木等用也。疏此諸
T2215_.58.0719c02: 乘至能動搖者。合上大平等廣大勢用也。此
T2215_.58.0719c03: 諸乘等者依法佛一切智智差別義用立諸乘
T2215_.58.0719c04: 義云也。此一切智地是大悲與般若常所扶
T2215_.58.0719c05: 翼相助而相奪故。見諸衆生受苦時住本來
T2215_.58.0719c06: 寂靜大涅槃想故而不生憂苦也。是此般若
T2215_.58.0719c07: 之助大悲心而奪其大悲之邊憂苦義也。見
T2215_.58.0719c08: 受樂衆生亦爾也。又是雖住寂靜涅槃理而
T2215_.58.0719c09: 被奪大慈悲心故常不失利生作用云也。生
T2215_.58.0719c10: 死涅槃二義相比住如牛二角雙云也。疏以
T2215_.58.0719c11: 如是等至以爲喩也者。結也。疏第三句云至
T2215_.58.0719c12: 然後隨滅者下。牒本文釋第三喩意。於此二。
T2215_.58.0719c13: 一者燒盡諸物用。二能照了諸物用也。此中
T2215_.58.0719c14: 大者是劫災大火之燒盡一切色等用也。疏
T2215_.58.0719c15: 如來智火至無所依者。此初義之合也。疏復
T2215_.58.0719c16: 次如世至一切諸物者。是第二明能照了諸
T2215_.58.0719c17: 物用及能成熟所造色用也。疏如是一切至
T2215_.58.0719c18: 一切佛法者。此合能照諸物用。及合能成熟
T2215_.58.0719c19: 所造色用之喩也。結文如前也。疏第四句云
T2215_.58.0719c20: 至能罣礙者。明第四喩中牒本文而釋喩中。
T2215_.58.0719c21: 此喩有五義。一除塵澄晴義。二除熱清涼義。
T2215_.58.0719c22: 三増生草木義。四摧壞萬物義。五自在無
T2215_.58.0719c23: 礙義也。疏如來惠風至都無所依者合也。如
T2215_.58.0719c24: 次合前五種喩也。疏第五句云至而生利樂
T2215_.58.0719c25: 者。是牒經文也。此有喩及合。疏如水大徳
T2215_.58.0719c26: 至多所饒多者。釋初喩意也。自下有七種
T2215_.58.0719c27: 喩。中有初喩也。降流水先潤高處次後漸漸
T2215_.58.0719c28: 流潤下處也。鑁字智水亦爾也。先利上根
T2215_.58.0719c29: 上智次及中下根也。是饒益衆生用也。疏能
T2215_.58.0720a01: 潤草木而花菓者。釋此第一喩之益物作法
T2215_.58.0720a02: 也。謂水大能充潤諸草木而生長花果。令
T2215_.58.0720a03: 受用利樂諸衆生故云有饒益衆生用也。疏
T2215_.58.0720a04: 又復本性無垢無濁者是第二喩也。水自性
T2215_.58.0720a05: 本無垢濁。若雖有交雜濁泥時自性是常清
T2215_.58.0720a06: 淨也。疏悉能滿足飢渇衆生者第三喩也。疏
T2215_.58.0720a07: 洗諸滓穢者第四喩也。疏蠲除熱惱者第五
T2215_.58.0720a08: 喩也。疏澄深難入不可測量者第六喩也。疏
T2215_.58.0720a09: 於坑埳之處性皆平等者第七喩也。疏如來
T2215_.58.0720a10: 智水亦復如是者物合也。疏從眞法界至利
T2215_.58.0720a11: 益群生者合第一喩也。謂從眞如法界處流
T2215_.58.0720a12: 出智水而説聖法。方充潤四禪四無色等諸
T2215_.58.0720a13: 定而生長三十七品菩提分等助道法。遂令
T2215_.58.0720a14: 諸衆生至佛果菩提心處云也。疏體無煩惱
T2215_.58.0720a15: 至故無濁者第二喩合也。此有三義。一清潔。
T2215_.58.0720a16: 二無垢。三無濁也。穢無可交合故云無濁也。
T2215_.58.0720a17: 初離煩惱障次離智障後純無雜唯性淨性。
T2215_.58.0720a18: 又初性得自性淨不被染客塵。次彼得淨故
T2215_.58.0720a19: 遠離煩惱障所知障。所知障無垢穢咎。後亦
T2215_.58.0720a20: 修得清淨故無惡業苦果間雜義是也。疏諸
T2215_.58.0720a21: 有得之思願盡息者。第三喩之合也。疏獲清
T2215_.58.0720a22: 涼定者第五喩之合也。是無漏定也。疏洗除
T2215_.58.0720a23: 塵勞者第四喩之合也。問第二清無垢濁義
T2215_.58.0720a24: 與第四洗除塵勞義有何異耶。答第二義是
T2215_.58.0720a25: 約自體淨義邊也。第四義是約淨他物之作
T2215_.58.0720a26: 用云也。疏湛寂難思者第六喩之合也。疏證
T2215_.58.0720a27: 平等性者第七之合也。疏故以爲喩也者是
T2215_.58.0720a28: 結也。疏復次金剛至五字義也者。明第二復
T2215_.58.0720a29: 次釋意也。問上第一復次釋中云。金剛手承
T2215_.58.0720b01: 佛神力爲欲發起大悲胎藏祕密方便故之
T2215_.58.0720b02: 文。與今此第二復次中金剛手説此五喩即
T2215_.58.0720b03: 是發起下文五字義者之文其義差別意如
T2215_.58.0720b04: 何。答合案云。若約四種曼荼羅言之時。上
T2215_.58.0720b05: 第一復次中且約大曼荼羅三昧耶曼荼羅羯
T2215_.58.0720b06: 磨曼荼羅義而云爲欲發起大悲胎藏祕密方
T2215_.58.0720b07: 便等。於此等第二復次釋中。直約法曼荼
T2215_.58.0720b08: 羅義而但云説此五喩即是發起下文五字義
T2215_.58.0720b09: 可尋
問也
疏阿字門至門爲空者。此五字如次
T2215_.58.0720b10: 是地水火風空五大之能詮名字也。或亦此
T2215_.58.0720b11: 五字即變現此五大法云也。此義如此經悉
T2215_.58.0720b12: 地出現品説也。疏文如世間至常住妙果者。
T2215_.58.0720b13: 此總合上五大喩也。問以法然常住五大爲
T2215_.58.0720b14: 能生縁者。法佛一切智智果是已成所生法
T2215_.58.0720b15: 也。所以待能生因縁所生法豈成常住義耶。
T2215_.58.0720b16: 答以此法爾五大爲了因。返而顯得本有一
T2215_.58.0720b17: 切智智功徳云也。不謂以生因始生一切智
T2215_.58.0720b18: 智果也。顯得常住理可必用了因。何必是有
T2215_.58.0720b19: 無常過失耶。又即身成佛義云。皆以六大爲
T2215_.58.0720b20: 能生以四法身三世間爲之所生。此所生法
T2215_.58.0720b21: 上達法身下及六道。佛説六大爲法界體性。
T2215_.58.0720b22: 雖有能所二生都絶能所。法爾道理有何造
T2215_.58.0720b23: 云云以此文可通此難也。疏所謂不可至因
T2215_.58.0720b24: 縁也者。是結法佛境界常住不變義也。因縁
T2215_.58.0720b25: 者此五大。是顯法身常住果之因縁云也。是
T2215_.58.0720b26: 了因此助縁義也。疏金剛手至生解之機者。
T2215_.58.0720b27: 是顯上用五大喩而讃問法佛一切智智果徳
T2215_.58.0720b28: 之意也。此文有二重之義。而成此讃問也。一
T2215_.58.0720b29: 者是發問之本縁也。謂先見如來所現十佛
T2215_.58.0720c01: 刹塵數無盡莊嚴藏之諸執金剛及菩薩等三
T2215_.58.0720c02: 業差別功徳無盡。而一一諸尊形類不同。眷
T2215_.58.0720c03: 屬衆多充滿十方世界猶如帝網互無障礙之
T2215_.58.0720c04: 瑞相故。因之爲將發問之縁。而是欲問此
T2215_.58.0720c05: 所現之所由故也。謂文如來獨一法界加持
T2215_.58.0720c06: 之相者。是表心王如來之徳不共用也。謂心
T2215_.58.0720c07: 數倶互皆是雖現十佛刹微塵等三業差別智
T2215_.58.0720c08: 用瑞相。而心王勝於心數徳云也。法界者是
T2215_.58.0720c09: 法界體性智義。即是能加持者也。加持之相
T2215_.58.0720c10: 者是能加持之所現相貌云也。法界加持者
T2215_.58.0720c11: 能加持自性受用佛也。之相者是所加持十
T2215_.58.0720c12: 佛刹微塵數等他受用身等也。文心所惟忖
T2215_.58.0720c13: 必知得説如是法門故。先喩顯其功徳發起
T2215_.58.0720c14: 大會生解之機者。是爲明第二生解因縁也。
T2215_.58.0720c15: 謂依所縁境之所表示相而比知得説此大法
T2215_.58.0720c16: 故。擧此五大喩問爲所由。而欲令諸同聽大
T2215_.58.0720c17: 衆依此問所顯義而漸漸解法佛境界微妙義
T2215_.58.0720c18: 故。金剛手致此請問云也。是於下。佛正説法
T2215_.58.0720c19: 義中以此比解之智而爲得得正解因縁云
T2215_.58.0720c20: 也。疏然後問佛至分別説者下。牒經三句問
T2215_.58.0720c21: 而總釋其意也。是問上所問法佛之一切智
T2215_.58.0720c22: 智果生起因縁及果滿相貌也。文如來智印
T2215_.58.0720c23: 者。謂法佛境界一切智智。是智智是唯有法
T2215_.58.0720c24: 佛自分而無於餘人分故名印。印是印驗也。
T2215_.58.0720c25: 亦是印可義也。印可是決定不疑慮義也。文
T2215_.58.0720c26: 即定其心廣分別説者。是金剛手之能於内
T2215_.58.0720c27: 心伺察決定而擧此三句問題云也。或是定
T2215_.58.0720c28: 字是唯義也。意云。相對上惟忖比知心故。今
T2215_.58.0720c29: 即云即定其心也。是決定一向唯請問佛一
T2215_.58.0721a01: 切智智定生起因及果滿相故也。亦上經文
T2215_.58.0721a02: 云何如來得一切智智者。是總略問也。今
T2215_.58.0721a03: 此三句問是廣分別問云也。疏例如彌勒至
T2215_.58.0721a04: 菩提記者。是指比例。就中有二一彌勒疑
T2215_.58.0721a05: 問。二文殊決答。此即其初也。神通之瑞者
T2215_.58.0721a06: 説法花會座有瑞現。(二)二從天雨花。(四)四地
T2215_.58.0721a07: 六種震動。(一)一眉間放大光。(三)三大衆欣
T2215_.58.0721a08: 悦。(五)五佛先序説無量義經。(六)六佛入三昧
T2215_.58.0721a09: 也。是皆不可思議神變故。名爲神通瑞云
T2215_.58.0721a10: 也。依彌勒菩薩見此瑞相示現。即比知若
T2215_.58.0721a11: 是佛欲説自證妙境歟。若是於人欲授大菩
T2215_.58.0721a12: 提記別歟。故彼經云。佛座道場所得妙法
T2215_.58.0721a13: 爲欲説此爲當授記。示諸佛土衆寶嚴淨及
T2215_.58.0721a14: 見諸佛此非小縁云云謂憤憤者。以心度量之
T2215_.58.0721a15: 事而心之不審義也。此欝結義也。悱悱者以
T2215_.58.0721a16: 辭欲陳説此境而口之閉塞義也。疏文殊發
T2215_.58.0721a17: 至妙法蓮華者。是示第二文殊分別判答
T2215_.58.0721a18: 也。此答意云。引昔日月燈明佛所現瑞先
T2215_.58.0721a19: 證。分例知此釋迦文佛説妙法花經而即時
T2215_.58.0721a20: 顯實相義。兼即於三乘人可授大菩提事記
T2215_.58.0721a21: 也。故彼經云。我見燈明佛本光瑞如此。以
T2215_.58.0721a22: 是知今佛欲説法花經。今相如本瑞。是諸佛
T2215_.58.0721a23: 方便。今佛放光明助發實相義乃至佛當雨法
T2215_.58.0721a24: 雨充足求道者云云疏然後如來至得離疑網
T2215_.58.0721a25: 者。此六瑞問答後佛自説一乘境界有二章。
T2215_.58.0721a26: 一略開三顯一乘章。二廣開三顯一乘章也。
T2215_.58.0721a27: 初略開三顯一章經文拾其綱要言之者。文
T2215_.58.0721a28: 云。無漏不思議其深微妙法我今已具得。唯
T2215_.58.0721a29: 我知是相。十方佛亦然。諸佛語無異於佛所
T2215_.58.0721b01: 説法。當生大信力。世尊法久後要當説眞實
T2215_.58.0721b02: 此略顯
一乘也
我令脱苦縛逮得涅槃者。佛以方便力
T2215_.58.0721b03: 示以三乘教。衆生處處著引之令得出云云
T2215_.58.0721b04: 是略開
三義也
三乘五乘衆聞此略説故皆悉墮疑網
T2215_.58.0721b05: 動執生疑。而致廣説請問也。依佛此慇懃請
T2215_.58.0721b06: 問故。將欲廣説一乘時。當座有謗法輩五千
T2215_.58.0721b07: 四衆也。撥遣彼衆直爲根熟衆廣説一佛乘
T2215_.58.0721b08: 法也。所謂諸佛世尊唯以一大事因縁故出
T2215_.58.0721b09: 現於世欲令衆生開示悟入佛知見故出現於
T2215_.58.0721b10: 世。是諸衆生從佛聞法究竟皆得一切種智
T2215_.58.0721b11: 云云依聞此廣説一乘舍利子除疑網漸漸
T2215_.58.0721b12: 悟解佛乘唯一無二理。而喜心内生踊躍外
T2215_.58.0721b13: 現。領解具陳佛述成方畢。受記始蒙。此外
T2215_.58.0721b14: 餘中下根等相次有此得益。臨經文可見也。
T2215_.58.0721b15: 疏譬如春陽至苗能出生者。以喩明法花會
T2215_.58.0721b16: 得益相也。謂値春日遲遲暖氣其穀實種子
T2215_.58.0721b17: 漸漸欲解脱於穀皮。以此喩可合本有佛性
T2215_.58.0721b18: 之依佛日惠光縁聞熏習力因故始欲生無漏
T2215_.58.0721b19: 牙莖之最初相也。雷風鼓動者。合四辨八音
T2215_.58.0721b20: 説法振響也。時雨潤灑等者。合降大法雨水
T2215_.58.0721b21: 而潤機熟衆生善根之種子令生菩提之莖云
T2215_.58.0721b22: 也。謂以如一味雨一乘法。而普潤令生長
T2215_.58.0721b23: 三草二木等云也。此義如彼經藥草喩品説
T2215_.58.0721b24: 也。得離莩穀者。此依佛説法縁隨分捨麁分
T2215_.58.0721b25: 煩惱惡業等義也。苗能出生者。此始生淨
T2215_.58.0721b26: 信心義也。如彼藥草喩品説也。得入佛法
T2215_.58.0721b27: 者。以信爲最初牙也。若無機之人等者。謗
T2215_.58.0721b28: 法一闡提等人。是人雖聞正法而無當機益。
T2215_.58.0721b29: 但成未來世結縁益耳。疏毘盧遮那至善哉
T2215_.58.0721c01: 善哉者。牒本文而釋其意也。此有二種由有
T2215_.58.0721c02: 二重善哉也。謂一金剛手上仰測佛心而契合
T2215_.58.0721c03: 其聖意。二下成機會之生解因縁而助顯佛
T2215_.58.0721c04: 之正説也。故佛慇懃重善哉善哉言云也。疏
T2215_.58.0721c05: 我觀一切至如是義也者。是明第三重言善
T2215_.58.0721c06: 哉之所由也。謂此所問三句法門是廣大甚
T2215_.58.0721c07: 深故。然於如是廣大深義法請問之餘人力
T2215_.58.0721c08: 不可成故。佛慇懃稱歎於金剛手也。問此三
T2215_.58.0721c09: 句法門攝盡一切顯密正法方如何。答攝盡
T2215_.58.0721c10: 一切教法也。疏以如來至倍増復明者下。是
T2215_.58.0721c11: 明佛之讃嘆於金剛手之得益義也。是於此
T2215_.58.0721c12: 有二益。一於己當得功徳増長成就義也。疏
T2215_.58.0721c13: 明於所受法終無漏失者。二者無妄失益也。
T2215_.58.0721c14: 謂於己身當所得功徳終令無*妄失云也。疏
T2215_.58.0721c15: 次即誡言至明之儀式也者。是明佛教誡試
T2215_.58.0721c16: 許説也。諦聽者古來釋云。是令成聞惠也。極
T2215_.58.0721c17: 善作意者是令成思修惠云云此是教試於聞
T2215_.58.0721c18: 者詞也。謂於此難過希有深法不可生輕慢
T2215_.58.0721c19: 想也。故能傾耳靜心無亂意無散心。而可
T2215_.58.0721c20: 能聞思惟亦能修證云也。吾今説之者是許
T2215_.58.0721c21: 説也。文爲未來等者。慇懃教*試本意也。謂
T2215_.58.0721c22: 於金剛手等雖不可有生輕慢想。但約未來
T2215_.58.0721c23: 世微信行者成此*試云也。必須住深重慇懃
T2215_.58.0721c24: 求法志而可聽聞此希有深法云也。所以佛
T2215_.58.0721c25: 世尊必置此*試詞者。於將來世爲聽法者及
T2215_.58.0721c26: 能説者必置此教*試也。是三世諸佛之説法
T2215_.58.0721c27: 定規十方薩埵受法威儀云也。疏深心受法
T2215_.58.0721c28: 之儀式也者。是明金剛手之可受法之威儀
T2215_.58.0721c29: 羯磨義也。經云。金剛手言如是世尊願樂欲
T2215_.58.0722a01: 云云是明聞者之印可仰樂佛當説義也。疏
T2215_.58.0722a02: 故釋論云至應爲説者。引論説證成聽者之應
T2215_.58.0722a03: 聽法之軌儀也。此長行文意云。聞者善心者
T2215_.58.0722a04: 具善十一心所人可堪聞法云也。設雖不皆
T2215_.58.0722a05: 具足之。若帶一兩等者堪聞法。雖無當時現
T2215_.58.0722a06: 益有當益故也。善十一心所者。謂一信二慚
T2215_.58.0722a07: 三愧四無貪五無嗔六無癡七勤八輕安九不
T2215_.58.0722a08: 放逸十行捨十一不害也。又具別境五數心
T2215_.58.0722a09: 所人可堪聞正法也。一欲二勝解三念四惠
T2215_.58.0722a10: 五定也。亦有遍行五心所。謂作意觸受想
T2215_.58.0722a11: 思是。是五心所一切有心時必具足也。此中
T2215_.58.0722a12: 眞信者簡邪信心也。邪信是信受邪説無堪
T2215_.58.0722a13: 信受正法能故也。偈頌意云。重明身威儀與
T2215_.58.0722a14: 心樂求相相應義。依此二用得解義而内心
T2215_.58.0722a15: 喜發外現喜相也。文如是之人等者此結也。
T2215_.58.0722a16: 疏及無盡意至廣説之者。引經説成應聽法
T2215_.58.0722a17: 義也。拾彼經文可知之
T2215_.58.0722a18:
T2215_.58.0722a19:
T2215_.58.0722a20: 大日經住心品私記第六
T2215_.58.0722a21: 上來依金剛手之請問而佛許説故。即金剛
T2215_.58.0722a22: 手印可領受之已訖。疏經云佛告至名爲究
T2215_.58.0722a23: 者。自下對金剛手之請問三句法而如來
T2215_.58.0722a24: 略答彼三句問也。就此文中有二。初牒經
T2215_.58.0722a25: 後約喩而釋三句大意也。因縁果之三喩易
T2215_.58.0722a26: 知也。疏然以中智至因果義成者。正以觀
T2215_.58.0722a27: 中道正理之智而成此三句之因縁果法也。
T2215_.58.0722a28: 是爲眞實不虚妄相之正因縁云也。若法偏
T2215_.58.0722a29: 常住實有性者不成因果義也。是可墮常見
T2215_.58.0722b01: 邊。亦若是法偏空無虚僞義者不成因果義
T2215_.58.0722b02: 也。所謂如幻事夢境兎角等是也。此即可墮
T2215_.58.0722b03: 斷邊也。故密嚴經第三云。此性非是有亦復
T2215_.58.0722b04: 非是空如人以諸物撃破於瓶等物體若是空
T2215_.58.0722b05: 即無能所破云云問以中智觀之者何物耶
T2215_.58.0722b06: 答可有二意。一者安阿闍梨菩提心義第一
T2215_.58.0722b07: 云。問涅槃經云。下智觀故得聲聞菩提。中
T2215_.58.0722b08: 智觀故得縁覺菩提。上智觀故得菩薩菩提。
T2215_.58.0722b09: 上上智觀故得佛菩提云云天台以爲四教證
T2215_.58.0722b10: 文下中智觀二乘非上根上智何入眞言門。
T2215_.58.0722b11: 上智觀即菩提心論上根上智。應是天台別
T2215_.58.0722b12: 教菩薩。上上智觀圓教菩薩應勝眞言菩薩。
T2215_.58.0722b13: 答涅槃經四乘根性約四教中以明四種。望
T2215_.58.0722b14: 今眞言前三爲下。圓人爲中。眞言爲上故
T2215_.58.0722b15: 不違也若准此義者。此疏中智觀是當彼
T2215_.58.0722b16: 圓教所説觀勝義菩提之智也。二者復義。中
T2215_.58.0722b17: 智觀者是直觀中道理之能觀智慧之目也。
T2215_.58.0722b18: 疏若法不然者至不成也者。如上所説因縁
T2215_.58.0722b19: 所成法若不有假有性空道理者。是非眞實
T2215_.58.0722b20: 義道理也。是戲論言辭也。則是成不因果
T2215_.58.0722b21: 牙相成義故。即失中道理也。此義如中論
T2215_.58.0722b22: 曰。因縁所生法我説即是空。亦爲是假
T2215_.58.0722b23: 名。亦是中道義云云疏今行者至得深信力者
T2215_.58.0722b24: 下合喩也。是明菩提心爲因相也。出過一切
T2215_.58.0722b25: 戲論等者。此所觀離一異等四句。有無等四
T2215_.58.0722b26: 句。斷常等四句也。凡背百非不當千是云
T2215_.58.0722b27: 也。文如淨虚空者。虚空離戲論四句義如上
T2215_.58.0722b28: 記也。文於内證所行得深信力。於佛内所證
T2215_.58.0722b29: 正體智之所行境等者如法界而得深固信力
T2215_.58.0722c01: 云也。是此釋菩提心爲因意也。於此意但取
T2215_.58.0722c02: 十信位。又釋文云。於内證所行得深信力
T2215_.58.0722c03: 者。是亦信法佛所證三密境界云也。疏薩婆
T2215_.58.0722c04: 若心堅固不動者。辯菩提心爲因句之勝因
T2215_.58.0722c05: 也。是依前信心力故於佛果之惠根増長堅
T2215_.58.0722c06: 固用義也。薩婆若是佛果一切種智之稱也。
T2215_.58.0722c07: 是即信心之遂所究竟果也。此智根之堅固
T2215_.58.0722c08: 不動義猶如大樹根深入地底無傾動也。若
T2215_.58.0722c09: 此廣明信與根二義相如釋大衍論第一云。
T2215_.58.0722c10: 復次信謂十信。根謂從發心住乃至法雲地。
T2215_.58.0722c11: 所以者何初信無根隨縁進退不定故。後信
T2215_.58.0722c12: 轉勝堅固不動故。信有十種。一者澄淨義。能
T2215_.58.0722c13: 令心性清淨明白故。二者決定義。能令心性
T2215_.58.0722c14: 淳至堅固故。三者歡喜義。能令斷除諸憂
T2215_.58.0722c15: 惱故。四者無厭義。能令斷除懈怠心故。五
T2215_.58.0722c16: 者隨喜義。於他勝行發起同心故。六者尊重
T2215_.58.0722c17: 義。於諸有徳不輕賤故。七隨順義。隨所見
T2215_.58.0722c18: 聞不違逆故。八者讃嘆義。隨彼勝行至心稱
T2215_.58.0722c19: 嘆故。九者不壞義。專在一心不忘失故。十
T2215_.58.0722c20: 者愛樂義。能令成熟慈悲心故。根有十種
T2215_.58.0722c21: 義。一者下轉義。能除憍慢故。二者隱密義。能
T2215_.58.0722c22: 詮甚深理故。三者出生義。生長種種諸功徳
T2215_.58.0722c23: 故。四者堅固義。皆悉攝持不闕失故。五者
T2215_.58.0722c24: 相續義。轉轉増長無斷絶故。六者出離義。地
T2215_.58.0722c25: 地轉勝漸漸遠離故。七者集成義。修集諸道
T2215_.58.0722c26: 品故。八者茂榮義。以諸行徳而所莊嚴甚可
T2215_.58.0722c27: 愛樂故。九者具足義。等覺位中圓滿因行故。
T2215_.58.0722c28: 十者高勝義。於妙覺果最勝廣大無能超過
T2215_.58.0722c29: 云云疏離業受生者至從此増長者。此明方
T2215_.58.0723a01: 便滿足位之斷惑證理徳。離業受生者法佛
T2215_.58.0723a02: 果位遠離分段變易二生死云也。成就眞性
T2215_.58.0723a03: 生者。成滿法性常身無爲疑然五蘊云也。若
T2215_.58.0723a04: 是種因海佛果者。始覺無相菩提心生云也。
T2215_.58.0723a05: 萬行功徳從此増長者。大悲爲根與方便究
T2215_.58.0723a06: 竟二種法皆從初菩提心發生云也。疏故曰
T2215_.58.0723a07: 菩提心爲因也者結也。於此所云菩提心者
T2215_.58.0723a08: 始覺之十信也。是始覺之初相分位故。名發
T2215_.58.0723a09: 菩提心也。疏此菩提心至名爲果者。此明初
T2215_.58.0723a10: 菩提心爲因爲果義也。謂此發菩提心是爲三
T2215_.58.0723a11: 賢十地及佛果爲因義有也。但爲生死法之
T2215_.58.0723a12: 順世心以此違世淨信心而可爲其果報故。
T2215_.58.0723a13: 是即果義有也。疏以覩佛法前相故者。此約
T2215_.58.0723a14: 法結前因義也。疏譬如有人至殊勝加行者
T2215_.58.0723a15: 下。約喩明菩提心之發生大悲爲根行義也。
T2215_.58.0723a16: 疏此文略故引涅槃經所説義也。具義有涅
T2215_.58.0723a17: 槃經第七。云佛言善男子我者即是如來藏
T2215_.58.0723a18: 義。一切衆生悉有佛性即是義。從本以來常
T2215_.58.0723a19: 爲無量煩惱所覆。是故衆生不能得見。善男
T2215_.58.0723a20: 子如貧女人舍内多有眞金藏家人大小無有
T2215_.58.0723a21: 知者時有異人善知方便語貧女人。我今雇
T2215_.58.0723a22: 汝汝可爲我芸除草穢。女即答。我不能也。汝
T2215_.58.0723a23: 若能示我子金藏然復乃當速爲汝作是。復
T2215_.58.0723a24: 言。我知方便能示汝子。女人答云。我家大
T2215_.58.0723a25: 小尚自不知況汝能知。是人復言。我今審
T2215_.58.0723a26: 能。女人答言。我亦欲見并可示我。是人即
T2215_.58.0723a27: 於其家堀出眞金之藏。女人見己心生歡喜
T2215_.58.0723a28: 生奇特想宗仰是人。善男子衆生佛性亦復
T2215_.58.0723a29: 如是。一切衆生不能得見。如彼寶藏貧人不
T2215_.58.0723b01: 知。我今普示一切衆生所有佛性爲諸煩惱
T2215_.58.0723b02: 之所覆蔽。如貧人有眞金藏不能得見云云
T2215_.58.0723b03: 堪能發起殊勝加行者。是明以初發菩提心
T2215_.58.0723b04: 爲因而生長大悲句義也。疏故菩提心至信
T2215_.58.0723b05: 心義也者。謂依上成立道理定應知。此中於
T2215_.58.0723b06: 佛法最初發淨信心。厭離生死苦樂求涅槃
T2215_.58.0723b07: 樂想名爲菩提心云也。文白淨信心義也者。
T2215_.58.0723b08: 明信心之自相及所爲作用也。信心是自淨
T2215_.58.0723b09: 也。亦令餘心心所法皆遂成清淨無漏法用
T2215_.58.0723b10: 故也。疏釋論亦云至堅牢増長者。引論文
T2215_.58.0723b11: 證而兼釋成此菩提心句是以信心即爲其義
T2215_.58.0723b12: 意。而歎信心功能殊勝用也。此文有二。初
T2215_.58.0723b13: 引文證後釋成文之意也。釋意云。佛法甚
T2215_.58.0723b14: 深難解故。先發信心後漸漸修學遂得解悟
T2215_.58.0723b15: 故。最初歎信心功也。始入一切佛法者明決
T2215_.58.0723b16: 定依止信心可成就深行果義也。餘行是不
T2215_.58.0723b17: 決定用故。是勝獨歎信徳也。法花譬喩品
T2215_.58.0723b18: 云。汝舍利弗尚於此經以信得入。況餘聲
T2215_.58.0723b19: 聞。其餘聲聞信佛語故隨順經非己智分云云
T2215_.58.0723b20: 新譯仁王經歎信心云。若得信心必不退進
T2215_.58.0723b21: 入無生初地道。化利自他悉平等是名菩薩
T2215_.58.0723b22: 初發心云云疏經中次説至不傾授也者下。牒
T2215_.58.0723b23: 經文而釋第二大悲爲根句意也。金剛手問
T2215_.58.0723b24: 云如是智惠云何爲根也。問意云。何菩提心
T2215_.58.0723b25: 爲因是以何物爲根本問也。佛答中云。悲爲
T2215_.58.0723b26: 根也。意云。大慈悲心爲菩提心因之根本云
T2215_.58.0723b27: 也。大悲心是結大智根故。此大智根堅固深
T2215_.58.0723b28: 入理中故。此大悲心不可傾動云也。故返以
T2215_.58.0723b29: 大悲而與佛果方便滿足句爲根本云也。問
T2215_.58.0723c01: 若爾者直以惠可云爲根。何以悲爲根云耶。
T2215_.58.0723c02: 答菩薩行是被引催大悲心而勤修諸萬行
T2215_.58.0723c03: 故。以大悲心與大菩提果而爲根云也。故
T2215_.58.0723c04: 普賢十願云。諸佛如來以大悲心而爲體
T2215_.58.0723c05: 故。因於衆生而起大悲。因於大悲生菩提
T2215_.58.0723c06: 心。因菩提心成等正覺云云是方當大悲爲
T2215_.58.0723c07: 根義也。問根是三賢十地所有惠根也。以
T2215_.58.0723c08: 此根望彼佛地之菓實時。是尚如彼娑羅樹
T2215_.58.0723c09: 王之根也。佛是如此樹之菓實義也。然
T2215_.58.0723c10: 此惠根説爲大悲耶答悲是惠之利他徳
T2215_.58.0723c11: 也。根是惠之自行用徳也。擧此二行爲諸行
T2215_.58.0723c12: 之上首。而執持餘諸萬行故名根也。而又是
T2215_.58.0723c13: 以利他行兼能助成自利行。而遂成佛故悲
T2215_.58.0723c14: 名爲根也。如法花經云。普爲諸衆生勤求
T2215_.58.0723c15: 於大法。亦不爲己身及以五欲樂故。爲大國
T2215_.58.0723c16: 王勤求獲此法。遂致得成佛。今故爲汝説
T2215_.58.0723c17: 云云又新譯四十華嚴第四十云。若於衆生尊
T2215_.58.0723c18: 重承事則爲尊重承事如來。若令衆生生歡
T2215_.58.0723c19: 喜者。則令一切如來歡喜。何以故諸佛如來
T2215_.58.0723c20: 以大悲心而爲體故。因於衆生而起大悲。因
T2215_.58.0723c21: 於大悲生菩提心。因菩提心成等正覺。譬
T2215_.58.0723c22: 如曠野沙磧之中有大樹王若根得水枝葉華
T2215_.58.0723c23: 果悉皆繁茂。生死曠野菩提樹王亦復如是。
T2215_.58.0723c24: 一切衆生而爲樹根諸佛菩薩而花果。以大
T2215_.58.0723c25: 悲水饒益衆生則能成就諸佛菩薩智惠華
T2215_.58.0723c26: 果。何以故若諸菩薩以大悲水饒益衆生。則
T2215_.58.0723c27: 能成就阿耨多羅三藐三菩提故。是故菩提
T2215_.58.0723c28: 屬於衆生。若無衆生一切菩薩終不能成無
T2215_.58.0723c29: 上正覺。善男子汝於此義應如是解此等文
T2215_.58.0724a01: 意以利他行爲因縁返則而成自利果義也。
T2215_.58.0724a02: 況以自行徳爲化他成縁義耶。大悲是智之
T2215_.58.0724a03: 化用也。根者是智之自用也。故二用相雙
T2215_.58.0724a04: 云大悲爲根也。此義如寶師涅槃經疏云。諸
T2215_.58.0724a05: 大慈大悲大喜大捨總以智爲體。又説以定
T2215_.58.0724a06: 惠爲體云云疏梵音謂至明大慈也者。尋梵語
T2215_.58.0724a07: 大悲之義包掩大慈義也。悲是拔苦用邊。慈
T2215_.58.0724a08: 是與樂用邊也。文迦是若義乃至芸除草穢
T2215_.58.0724a09: 故者。是文是約喩明義也。若約法言之者。
T2215_.58.0724a10: 佛於諸衆生直欲與樂。而若誤有受苦衆生
T2215_.58.0724a11: 先拔其苦而與樂云也。又與樂因遮苦故慈
T2215_.58.0724a12: 悲必相雙義也。疏且如行者至皆得成就者。
T2215_.58.0724a13: 是約三密行釋大悲爲根義也。是以此三密
T2215_.58.0724a14: 供養方便行小功力故作廣大拔苦與樂功能
T2215_.58.0724a15: 用是大悲行所攝也。文即以遍一切處淨菩
T2215_.58.0724a16: 提心興供養雲普作佛事等者。是即普賢行
T2215_.58.0724a17: 願菩提心也。一切眞言行者以普賢行願菩
T2215_.58.0724a18: 提心爲其軌則故也。上疏文云。普是遍一
T2215_.58.0724a19: 切處義。賢是最妙善義。謂菩提心所起願
T2215_.58.0724a20: 行及身口意悉皆平等。遍一切處純一妙善
T2215_.58.0724a21: 備具衆徳故云云是即此大悲爲根菩提心是
T2215_.58.0724a22: 也。故行者住此大悲爲根之菩提心而作事
T2215_.58.0724a23: 理供養行。而可成滿自利利他行果云也。此
T2215_.58.0724a24: 二利勝行之自性則依止三種因縁和合力而
T2215_.58.0724a25: 得成就也。謂一行者自修行力。二佛加被助
T2215_.58.0724a26: 成力。三佛性眞如之如來藏。内所有恒沙萬
T2215_.58.0724a27: 徳法爾具足力故也。若隨一闕時二利功能
T2215_.58.0724a28: 不成辯云也。疏則是普至悉生根也者。是
T2215_.58.0724a29: 重明依爲上三力故所攝受故大悲之智根則
T2215_.58.0724b01: 成二利行究竟圓滿功徳也。疏隨行者至不
T2215_.58.0724b02: 障礙故者。是明智惠自體是則爲大悲之用
T2215_.58.0724b03: 方所被助成増長義云也。以無住心者是無
T2215_.58.0724b04: 染著智惠心也。此心是依大悲心故不住
T2215_.58.0724b05: 涅槃理也。依大智用故不住生死海也。故
T2215_.58.0724b06: 曰無住心也。是眞俗不二智之目也。所修
T2215_.58.0724b07: 萬行者以智爲上首。其餘諸四攝四無量五
T2215_.58.0724b08: 度等勝行是也。是等行皆爲大悲心被攝受
T2215_.58.0724b09: 云也。此大悲有五種勝用。即喩五大能造所
T2215_.58.0724b10: 造諸色作用也。謂是大悲之有執持萬行功
T2215_.58.0724b11: 徳之用即喩地大之持四重擔義也。疏大悲
T2215_.58.0724b12: 火界所温育故者。第二明以大悲之暖氣生
T2215_.58.0724b13: 長修得無漏智明道火故也。疏大悲水界至
T2215_.58.0724b14: 所滋潤故者。第三明由大悲心之能滋潤本
T2215_.58.0724b15: 有性徳佛性種而生長修得佛果功徳義也。
T2215_.58.0724b16: 疏大悲風界所開發生故者。明由大悲心之
T2215_.58.0724b17: 能開發本有性徳佛性。而令成就修得佛果
T2215_.58.0724b18: 故也。疏大悲虚空不障礙故者。示此大悲
T2215_.58.0724b19: 心即含容攝受一切衆生。而勸進善根成不
T2215_.58.0724b20: 障礙之増上縁故也。疏爾時無量至因縁之
T2215_.58.0724b21: 義也者。總結上五種喩因義而示爲方便滿
T2215_.58.0724b22: 足句之親因縁意也。文於一切心法者。是
T2215_.58.0724b23: 當佛地一切心法智功徳也。佛果是得十佛刹
T2215_.58.0724b24: 微塵數一切種智故云一切心法也。此中因
T2215_.58.0724b25: 縁者直指第二大悲句而爲佛果之因縁云
T2215_.58.0724b26: 也。是了因也。不生因也。佛果非無常法故
T2215_.58.0724b27: 不待生因云也。疏方便爲究竟至三密之源
T2215_.58.0724b28: 也者。是釋第三句之義也。金剛手之問中
T2215_.58.0724b29: 云。如是智惠云何究竟云云今佛答中云。方
T2215_.58.0724c01: 便爲究竟云云今案之義是可云方便滿足爲
T2215_.58.0724c02: 究竟果也。釋方便目者。方便者方是軌義便
T2215_.58.0724c03: 是善巧義也。方有二種。一正直義。是無邪曲
T2215_.58.0724c04: 義。二方術義。謂是方法義。如醫方祕術即
T2215_.58.0724c05: 是意也。又便者宜要義也。亦是巧便義巧
T2215_.58.0724c06: 妙義也。初義意云。離邪曲咎而稱正理徳之
T2215_.58.0724c07: 軌則即説名方。此方法即是宜要故名爲便
T2215_.58.0724c08: 云也。是持業因也。後義所學有軌爲方隨宜
T2215_.58.0724c09: 便而巧修進名曰便也。是如妙醫王隨病相
T2215_.58.0724c10: 而投方藥之方術巧便也。凡方便有二種。一
T2215_.58.0724c11: 自行方便。二化他方便也。自行方便是進趣
T2215_.58.0724c12: 義。謂隨自執病而能修其對治道。即趣進果
T2215_.58.0724c13: 位即是善巧進趣故也。化他方便是權巧義。
T2215_.58.0724c14: 謂能知他病隨其病相而妙投藥。皆有權巧
T2215_.58.0724c15: 密術故也。是如良醫隨病不同而讃毀藥不
T2215_.58.0724c16: 定。是即權巧方便也。佛即於一法或時讃之
T2215_.58.0724c17: 或時毀之。是各各爲人悉檀及對治悉檀意
T2215_.58.0724c18: 也。是權巧方便也。今此中方便究竟者。此自
T2215_.58.0724c19: 行化他方便究竟圓滿説爲佛果位。一切種
T2215_.58.0724c20: 智滿足義。此巧妙及進修義倶得也。故祕藏
T2215_.58.0724c21: 記云。方便爲究竟是即眞言行者用心也。從
T2215_.58.0724c22: 凡位修行六度圓滿成佛故。曰以方便究竟。
T2215_.58.0724c23: 成佛以後以大悲濟度衆生故曰方便爲究
T2215_.58.0724c24: 竟。向上向下讀文有畢云云疏萬行圓極無可
T2215_.58.0724c25: 復増者。是自行方便究竟義也。疏應物之權
T2215_.58.0724c26: 竟盡能事者。是化他方便用滿足義也。即
T2215_.58.0724c27: 醍醐妙果者。是自行化他方便滿足義。五
T2215_.58.0724c28: 味中醍醐味是果也。謂於雜𥁊乳中有巧方
T2215_.58.0724c29: 便功而漸轉増得酪生蘇熟蘇。後究竟増進
T2215_.58.0725a01: 而得醍醐。復無可増勝物故云醍醐妙果也。
T2215_.58.0725a02: 上來約淺略趣釋三句義也。疏又淨菩提心
T2215_.58.0725a03: 至以授人也者。此釋是約深祕意明三句義
T2215_.58.0725a04: 也。第一句直性得本有菩提心體爲淨菩提
T2215_.58.0725a05: 心也。故祕藏記云。又觀。我今觀斯心所得淨
T2215_.58.0725a06: 菩提心已。離造作法本來宛然而有。本因
T2215_.58.0725a07: 是我物今更非求而可得者云云又菩提心論
T2215_.58.0725a08: 云。應住法爾普賢大菩提心者即此義也。問
T2215_.58.0725a09: 約菩提心句何前淺略趣釋中以最初發菩提
T2215_.58.0725a10: 心之中淨信心而爲菩提心句。約後深祕趣
T2215_.58.0725a11: 釋中者。以本有性得菩提心爲第一菩提心
T2215_.58.0725a12: 句義耶。答此疏前後文説互影略説之義也。
T2215_.58.0725a13: 理實者前後文處互皆應有攝説此性得本
T2215_.58.0725a14: 有菩提心與修得初發信心之菩提心義也。
T2215_.58.0725a15: 故應知。三句中第一菩提心句攝説性得菩
T2215_.58.0725a16: 提心與修得之發菩提心也。問何以故知爾
T2215_.58.0725a17: 耶。答此三種菩提心相攝兼合而應説故。此
T2215_.58.0725a18: 彼兩種含之中合説也。菩提心論云。阿字
T2215_.58.0725a19: 具五義。一者阿字是菩提心。開者開佛知
T2215_.58.0725a20: 見。即雙開菩提如初阿字是菩提心義也云云
T2215_.58.0725a21: 此義意云何。開佛知見者此性得菩提心也。
T2215_.58.0725a22: 即雙開菩提者此修得之發菩提心是也。性
T2215_.58.0725a23: 得菩提心與修得之最初發菩提心處相攝合
T2215_.58.0725a24: 説之也。其所以何者。性得菩提心與修得
T2215_.58.0725a25: 最初發菩提心其相甚隣近故也。謂其最初
T2215_.58.0725a26: 發信心菩提心者。是未斷一分惑染而尚有
T2215_.58.0725a27: 深染在纒位故。以此攝性得之菩提心也。譬
T2215_.58.0725a28: 如雖晦夜月有一分微小明相而尚攝無光
T2215_.58.0725a29: 分也。此亦爾也。所以前後文處以性得菩提
T2215_.58.0725b01: 心修得菩提心合攝互各各皆可説之云也。此
T2215_.58.0725b02: 大悲句所攝者。是即眞言門菩薩初發信心及
T2215_.58.0725b03: 三賢十地始覺功徳也。方便滿足者是佛果圓
T2215_.58.0725b04: 滿始覺也。文規製中權出過衆伎故者。規者
T2215_.58.0725b05: 是模義。製是作義。巧習作密術伎藝而製作
T2215_.58.0725b06: 之規則中此人殊勝餘人也。此大悲句所攝也。
T2215_.58.0725b07: 意云。此教菩薩習佛果諸伎藝而巧便能勝
T2215_.58.0725b08: 餘教菩薩三賢十地所得伎藝也。權是巧義
T2215_.58.0725b09: 也。習此三密軌則巧妙顯得法佛本有巧徳
T2215_.58.0725b10: 云也。亦是權義。是方便意也。亦是假義也。
T2215_.58.0725b11: 若假義者假捨劣義而立勝義故。是觀待假
T2215_.58.0725b12: 也。疏其得意之妙難以授人也者。是表三密
T2215_.58.0725b13: 意也。此三密教輕於非機人不可教授也。能
T2215_.58.0725b14: 鑒機待乃可傳授耳。是諸佛己心中所證境
T2215_.58.0725b15: 界故也。疏如摩訶般若至大悲句中者。約此
T2215_.58.0725b16: 祕釋意。般若經中所明十八空等是爲遣行
T2215_.58.0725b17: 者執著能令顯現本覺功徳故。從諸佛大悲
T2215_.58.0725b18: 心善巧方便門而所攝出之能對治藥也。故
T2215_.58.0725b19: 大悲句所攝猶如眞金欲使磨時先以火燒盡
T2215_.58.0725b20: 其塵垢而顯眞金性也。此亦如是。以十八空
T2215_.58.0725b21: 藥遣有所得執而顯本覺佛果云也。故密嚴
T2215_.58.0725b22: 經云。一切諸衆生生於種種見欲令斷諸見
T2215_.58.0725b23: 爲説於空理。聞空執爲實不能斷諸見。此見
T2215_.58.0725b24: 不可除。如病醫所捨。譬如火燒木木盡火
T2215_.58.0725b25: 不留。見木若已燒空火亦應滅。生於智惠火
T2215_.58.0725b26: 諸見得滅時普燒諸煩惱一切皆清淨。牟尼
T2215_.58.0725b27: 以此智密嚴而解脱云云十八空義如大般若
T2215_.58.0725b28: 經初分第三及三百八十卷等。智論三十二。
T2215_.58.0725b29: 辯中邊論上卷説。疏即彼萬行至説名方便
T2215_.58.0725c01: 者。是明第三句之方便義也。謂大悲所攝持
T2215_.58.0725c02: 萬行之所成方便也。一切智智果是所成方
T2215_.58.0725c03: 便義也。謂善巧修因所引成善巧果故。果
T2215_.58.0725c04: 説爲所成方便云也。是自行方便也。疏由
T2215_.58.0725c05: 内具方至即是利他者。是明化他方便之所
T2215_.58.0725c06: 從來義也。謂以自行實而爲化他權巧之因
T2215_.58.0725c07: 縁云也。自行方便是自體也。化他方便是
T2215_.58.0725c08: 自行作用云也。疏以梵音至以爲名也者。是
T2215_.58.0725c09: 明大悲與方便互爲因果義也。謂依前第二
T2215_.58.0725c10: 句大悲爲因而成方便果。亦以此方便果而
T2215_.58.0725c11: 爲利他起大悲心施作利生事業。返以前方
T2215_.58.0725c12: 便果爲利他因縁云也。上來三句菩提心總
T2215_.58.0725c13: 標已畢。自下別釋。淨菩提心門之菩提心
T2215_.58.0725c14: 義也。是觀行者所縁慮境界眞如實相本覺
T2215_.58.0725c15: 菩提心性也。問三句中菩提心句菩提心與
T2215_.58.0725c16: 淨菩提心門之菩提心其差別如何。答是有
T2215_.58.0725c17: 相通義也。意云。准上文三句中初菩提心
T2215_.58.0725c18: 句是初發淨信菩提心也。淨提心門
T2215_.58.0725c19: 之菩提心是凡廣通種因海中因果理智法
T2215_.58.0725c20: 門也。又義凡以顯教所説種因海中因果法
T2215_.58.0725c21: 法皆通爲菩提心句。以三摩地門中三平等
T2215_.58.0725c22: 供養方便行而爲大悲爲根句。以三摩地門
T2215_.58.0725c23: 中性海果分佛爲方便爲究竟句也。從此下
T2215_.58.0725c24: 所明多分以淨菩提心門中始覺菩提心義
T2215_.58.0725c25: 而爲第一句。又若准此疏下第二卷云。若
T2215_.58.0725c26: 通論信解地則是初地菩薩菩提心爲因。從
T2215_.58.0725c27: 二地以去増修大悲萬行。乃至漸次増長至
T2215_.58.0725c28: 第八地以去皆名方便地云云又大日經疏云。
T2215_.58.0725c29: 十卷
又將阿字配法花經中開示悟入四字也。
T2215_.58.0726a01: 開者開佛知見。即雙開菩提如初阿字。即是
T2215_.58.0726a02: 菩提心義也云云今私案。此文初開佛知見者。
T2215_.58.0726a03: 是指本覺性得菩提心理也。次即雙開菩提
T2215_.58.0726a04: 者方是明修得中最初發菩提心也。故應知
T2215_.58.0726a05: 此菩提心爲因者理實可通性得菩提心及修
T2215_.58.0726a06: 得發菩提心也。而經及疏中或互作遍遍説。
T2215_.58.0726a07: 或説具足義也。又抄記以四隅四菩薩配菩
T2215_.58.0726a08: 提心爲因大悲爲根方便爲究竟義。其文云。
T2215_.58.0726a09: 普賢者是菩提心也。若無此妙因終不能至
T2215_.58.0726a10: 無上大果故最初得名。次文殊師利者是大
T2215_.58.0726a11: 智惠也。先發淨菩提心。普賢觀經次第乃
T2215_.58.0726a12: 至毘盧遮那遍一切處常樂我淨波羅蜜等
T2215_.58.0726a13: 之所成皆是淨菩提心也私云。此文是性
T2215_.58.0726a14: 徳本覺菩提心與修得發菩提心一合總説菩
T2215_.58.0726a15: 提心爲因句意也。疏經云祕密主至寶所也
T2215_.58.0726a16: 者。牒經文釋其意也。云何菩提者徴問也。謂
T2215_.58.0726a17: 如實知自心者答也已上
經文
即是開示等者釋上
T2215_.58.0726a18: 知自心句也。此如來功徳寶所在處者。一切
T2215_.58.0726a19: 衆生自心處是也。此處疏文句省略義難解。
T2215_.58.0726a20: 故引餘處經論文可成其意也。釋摩訶衍論
T2215_.58.0726a21: 第五云。一切衆生悉有本覺如是本覺唯是
T2215_.58.0726a22: 一體。遍諸衆生一一衆生各有別覺。一切
T2215_.58.0726a23: 衆生唯有一覺無別覺故云云問此義本覺意
T2215_.58.0726a24: 如何。答同論第三云。謂心體離念相者即
T2215_.58.0726a25: 是清淨本覺心。謂即是自性清淨心體。謂即
T2215_.58.0726a26: 是本有法身體。如是心體即名本覺離念相
T2215_.58.0726a27: 者。即是顯示清淨之義。所謂遠離大無明念
T2215_.58.0726a28: 故言離念遠離四種無常之相故。言離相過
T2215_.58.0726a29: 於恒河沙煩惱眷屬。此五有爲以爲根本。是
T2215_.58.0726b01: 故擧無示眷屬皆空。離念相者即唱清淨本
T2215_.58.0726b02: 覺人辭。者即人故。等虚空界無所不遍者。如
T2215_.58.0726b03: 是覺者善證具足十種徳義虚空理故。法界
T2215_.58.0726b04: 一相者。如是覺者於所證之眞如法界而共
T2215_.58.0726b05: 和合一味一相無差別故。即是如來平等法
T2215_.58.0726b06: 身者。善證二種勝妙之理。清淨覺者即是
T2215_.58.0726b07: 法身如來自性自體故。依此法身説名本覺
T2215_.58.0726b08: 者。本有法身自性徳中。而作歸依建立清淨
T2215_.58.0726b09: 本覺稱故云云疏如人雖聞至由進趣故者。是
T2215_.58.0726b10: 約喩明菩提心之所在處也。是前所云貧女
T2215_.58.0726b11: 寶藏喩是也。其寶藏所在處是若約法即一
T2215_.58.0726b12: 切衆生自心是也。一切衆生自心者衆生煩
T2215_.58.0726b13: 惱業果所熏隨染本覺眞如心是也具向下
可記也
T2215_.58.0726b14: 復指言至何處得耶者。是牒上所明此疏意
T2215_.58.0726b15: 義而問其菩提心所在處也上疏文引智論讃信心
文畢。次後即有此文
T2215_.58.0726b16: 也。即其文云。佛意如是
我第一甚深等。云云
疏即是行者自心耳者是
T2215_.58.0726b17: 答也。問其行者之本覺自心何故名心耶。答
T2215_.58.0726b18: 釋大衍論第四云。本地契經中作如是説。大
T2215_.58.0726b19: 末那識具十二轉者所依本覺以爲一故。相
T2215_.58.0726b20: 識兩字何差別有二義。一者神解義。二者
T2215_.58.0726b21: 闇鈍義。神解義者據從本覺流轉邊故。闇鈍
T2215_.58.0726b22: 義者據從無明流轉邊故。依初門故建立識
T2215_.58.0726b23: 名。依後門故建立相名。二門差別應如是
T2215_.58.0726b24: 知。何故如是。所言識者解了義故順於本
T2215_.58.0726b25: 覺。所言相者背本義故順於無明。是故常住
T2215_.58.0726b26: 佛性契經中作如是説。以何得知一切衆生
T2215_.58.0726b27: 悉有佛性。答曰。一切衆生皆有心識故當知
T2215_.58.0726b28: 有佛性。何故佛名覺者。能善照達一切法
T2215_.58.0726b29: 故。衆生身中有此覺者故。是故一切衆生得
T2215_.58.0726c01: 有了別識身故云云疏若能如實至不從他得
T2215_.58.0726c02: 者。是明始覺成佛義也。同論第三云。次説
T2215_.58.0726c03: 離性二覺。始覺義者依本覺故。而有不覺。依
T2215_.58.0726c04: 不覺故説有始覺者。通示二種離性本始。謂
T2215_.58.0726c05: 依本覺故而有不覺者。即是離性本覺。依不
T2215_.58.0726c06: 覺故説有始覺者。即是離性始覺。此義云何。
T2215_.58.0726c07: 本覺般若不守性故。善受染熏彼諸染法令
T2215_.58.0726c08: 得住止。即是本覺離性之義。始覺般若不守
T2215_.58.0726c09: *性故。依諸染法如今方起被彼染誑。即是
T2215_.58.0726c10: 始覺離性之義。始覺般若能斷諸障證諸功
T2215_.58.0726c11: 徳。何故説言始覺之智被誑染耶私云是
問也
T2215_.58.0726c12: 無過法立諸過患斷障故。於無得法立諸功
T2215_.58.0726c13: 徳證得理故私云已
上答也
若爾始覺於何時中而得
T2215_.58.0726c14: 離妄。極解脱道時方得究竟離。於彼時中到
T2215_.58.0726c15: 無念故云云又本論云。如菩薩地盡滿足方便
T2215_.58.0726c16: 一念相應。覺心初起心無初相。以遠離微細
T2215_.58.0726c17: 念故得見心性。心即常住名究竟覺。是故修
T2215_.58.0726c18: 多羅説。若有衆生能觀無念者即爲向佛智
T2215_.58.0726c19: 故。又心起者無有初相可知。而言知初相者
T2215_.58.0726c20: 即爲無念。是故一切衆生不名爲覺。以從本
T2215_.58.0726c21: 來念念相續未曾離念故。説無始無明。若得
T2215_.58.0726c22: 無念者則知心相生住異滅。以無念等故而
T2215_.58.0726c23: 實無有始覺之異。以四相倶時而有皆無自
T2215_.58.0726c24: 立。本來平等同一覺故云云釋論第三釋此本
T2215_.58.0726c25: 論文云。第四位言如菩薩地盡者。即是趣向
T2215_.58.0726c26: 行者。此字句中自有二人。云何爲二。一者因
T2215_.58.0726c27: 圓滿者。二者果圓滿者。因圓滿者學地盡
T2215_.58.0726c28: 故。果圓滿者無學之果圓滿。圓滿究竟故初
T2215_.58.0726c29: 人對治倶合動相後人對治獨力業相及大無
T2215_.58.0727a01: 明。獨力隨相非斷法故無對治道。自此已
T2215_.58.0727a02: 下顯示二種圓滿者焉。滿足方便一念相應
T2215_.58.0727a03: 者。是即顯示因圓滿者。謂此位中即有二種
T2215_.58.0727a04: 金剛喩定。云何爲二。一者方便金剛。二者
T2215_.58.0727a05: 正體金剛。無垢行者二種金剛喩三摩提以
T2215_.58.0727a06: 爲自體。是故擧道而標彼人。覺心初起心無
T2215_.58.0727a07: 初相者。即是顯示果圓滿者。大圓鏡智分
T2215_.58.0727a08: 明現前無所不通遍無所不窮。法界一體無
T2215_.58.0727a09: 有與等。獨力業相根本無明不能自有。平
T2215_.58.0727a10: 等虚空一相無相無初念故。以遠離微細念
T2215_.58.0727a11: 故得見心性。心即常住名究竟覺者。即是顯
T2215_.58.0727a12: 示始覺般若圓滿之相而得到於無生覺故。
T2215_.58.0727a13: 是故修多羅説。若有衆生能觀無念者即爲
T2215_.58.0727a14: 向佛地故者。即是引經自所説。如是經文
T2215_.58.0727a15: 爲證何義。證佛果故。云何證耶。謂佛果中證
T2215_.58.0727a16: 成遠離二種念故。云何爲二。一者大無明
T2215_.58.0727a17: 念。二者細業相念。如是二念極解脱道一時
T2215_.58.0727a18: 相翻不能倶行。是故説言佛果無念。若無妄
T2215_.58.0727a19: 念當有何念。謂正念故。云何名爲正念十
T2215_.58.0727a20: 徳相應故。云何爲十。一者出離功徳。遠離
T2215_.58.0727a21: 切難處故。二者同體功徳。一切染法歸
T2215_.58.0727a22: 於自故。三者常住功徳。遠離始有之過失故。
T2215_.58.0727a23: 四者一味功徳。圓滿始覺常本覺故。五者
T2215_.58.0727a24: 倶離功徳。遠離一切染淨法故。六者還轉功
T2215_.58.0727a25: 徳。周遍誕生於諸趣故。七者無住功徳。於
T2215_.58.0727a26: 一切處無在處故。八者修行功徳。爲諸衆生
T2215_.58.0727a27: 修萬行故。九者圓滿功徳。爲諸衆生成覺道
T2215_.58.0727a28: 故。十者虚空功徳。如前所説種種功徳從本
T2215_.58.0727a29: 已來自性空無無所有故。是名爲十。如是十
T2215_.58.0727b01: 徳與極解脱初刹那中倶行倶起無有前後一
T2215_.58.0727b02: 時倶轉。是名正念。所引經文不出此義又心
T2215_.58.0727b03: 起者無有初相可知。而言知初相者即謂無念
T2215_.58.0727b04: 者。即是除疑令生勝解。謂有衆生作如是疑
T2215_.58.0727b05: 極解脱道會本覺時微細初生知得有耶。知
T2215_.58.0727b06: 得無耶。若知有者極解脱道當非無念。所以
T2215_.58.0727b07: 者何知有初念故。若知無者極解脱道當不
T2215_.58.0727b08: 能有。所以者何既無初念待何念無立解脱
T2215_.58.0727b09: 有。如是疑故今自通言。所知之相從本已來
T2215_.58.0727b10: 自性空無。能知之智從本已來無有起時。既
T2215_.58.0727b11: 無所覺之相亦無能覺之智。豈可得言有細
T2215_.58.0727b12: 初相智惠可知。而言説知初相者即是顯示
T2215_.58.0727b13: 無念道理。所以者何法性之理雖無所知之
T2215_.58.0727b14: 初起之相亦無能知之始覺智。而能通達無
T2215_.58.0727b15: 所知相無能知智。無所有覺都非空無。是故
T2215_.58.0727b16: 今且依此道理作如是説知初相耳。是故一
T2215_.58.0727b17: 切衆生不名爲覺。以從本來念相續未曾離
T2215_.58.0727b18: 念故説無始無明者。即是成立上無念義。謂
T2215_.58.0727b19: 金剛還一切衆生獨力業相大無明念未出離
T2215_.58.0727b20: 故。即是顯示一切衆生皆是有念名爲衆生。
T2215_.58.0727b21: 一切諸佛皆得無念名爲佛故云云以此論文而
准知。此疏所
T2215_.58.0727b22: 明種因海佛
成始覺義也
上來約竪義明淺略趣之菩提心
T2215_.58.0727b23: 義也。若據深祕趣之横義。此經所説如實
T2215_.58.0727b24: 知自心者亦是含攝祕密莊嚴心之菩提心意
T2215_.58.0727b25: 也。故十住心論云。經云云何菩提謂如實
T2215_.58.0727b26: 知自心。此是一句含無量義竪顯十重之淺
T2215_.58.0727b27: 深横示塵數之廣多是文正明深祕趣祕
T2215_.58.0727b28: 密莊嚴心之中淨菩提心義也。又慈氏儀軌
T2215_.58.0727b29: 云。觀遏字變成法界塔在於圓明中。又轉
T2215_.58.0727c01: 變塔成慈氏本尊身。即此尊身即是愈&MT05439;
T2215_.58.0727c02: 身。是故三密轉成三身故。以心置心以心觀
T2215_.58.0727c03: 心。如實知自心即是母地心。初發心時便成
T2215_.58.0727c04: 正覺。此心發時便成普現色身三昧耶身。如
T2215_.58.0727c05: 是住心安布字輪。輪轉字輪了了分明云云
T2215_.58.0727c06: 云。是文是如實如自心名爲菩提心義之深
T2215_.58.0727c07: 祕釋之究竟證文耳。又眞言二字義記云。
T2215_.58.0727c08: 問其如實知自心如何耶。答阿字本不生故
T2215_.58.0727c09: 知自心本不生。謂之知自心也。問阿字本
T2215_.58.0727c10: 不生故何云如實知自心。答指阿字本不生
T2215_.58.0727c11: 之理云實。此本不生理爲自心性故也。問本
T2215_.58.0727c12: 不生者心性都無故云本不生歟。爲當雖有
T2215_.58.0727c13: 心性而無變易故云本不生歟。答非謂心性
T2215_.58.0727c14: 都無自性清淨無欲性故云本不生。如虚空
T2215_.58.0727c15: 性非有非無。此心亦復如是。不生不滅自性
T2215_.58.0727c16: 如故云本不生也私云。是名爲祕密趣中
T2215_.58.0727c17: 如實知自心義也。疏其實不由他悟不從他
T2215_.58.0727c18: 得者。此明性徳本覺之自然本有義也。故同
T2215_.58.0727c19: 論第五云。清淨本覺從無始來不觀修行非
T2215_.58.0727c20: 得他力。性徳圓滿本智具足云云又大師所造
T2215_.58.0727c21: 金剛頂經略記云。實知實相者三自門。實知
T2215_.58.0727c22: 實相一心門。實知實相性徳圓圓海。實知
T2215_.58.0727c23: 實相各各重重差別。今所言實知實相不二
T2215_.58.0727c24: 門。實知實相是然通攝二門實知實相。言實
T2215_.58.0727c25: 知者能達智。實相者所達境。又實知是心
T2215_.58.0727c26: 實相者是身密云云疏問曰若即至不得成佛
T2215_.58.0727c27: 者是伏難也。此問意云。如上云一切衆生
T2215_.58.0727c28: 從本已來本覺具足。不待修行不依他力。性
T2215_.58.0727c29: 徳圓滿本智具足者。何現見諸衆生沈沒生
T2215_.58.0728a01: 死海中耶。誥難也。又義。如上所引云。常
T2215_.58.0728a02: 住佛性經説一切衆生皆有心識故。當知有
T2215_.58.0728a03: 佛性。何以故佛名覺者。能善照達一切法
T2215_.58.0728a04: 故。衆生身中有此覺者。故是一切衆生得有
T2215_.58.0728a05: 了別識身故云云若於諸衆生有如是本覺佛
T2215_.58.0728a06: 性。何故現今不成佛耶難詰也。疏答曰以不
T2215_.58.0728a07: 至愚童凡夫者答也。此答意云。一切凡夫
T2215_.58.0728a08: 依不覺了諸法本不生。本覺菩提心理故。則
T2215_.58.0728a09: 諸衆生沈淪分段生死中也。此沈淪分段生
T2215_.58.0728a10: 死者名曰愚童凡夫也。疏若聞是法至未如
T2215_.58.0728a11: 實知者。是擧二乘者一分始覺徳。而兼顯彼
T2215_.58.0728a12: 人偏覺之失也。謂凡二乘人於二空眞如平
T2215_.58.0728a13: 等理中。纔雖得解一分人空理猶滯礙法空
T2215_.58.0728a14: 義故名未如實知也。又義。是即擧不愚法三
T2215_.58.0728a15: 乘共教所被之中二乘人也。此人信解大乘
T2215_.58.0728a16: 教故。謂舍利弗須菩提等諸大聲聞。是依聞
T2215_.58.0728a17: 般若經等。雖信解遍計所執空門法空理。其
T2215_.58.0728a18: 情未知一切衆生本覺本來成佛義故。猶可
T2215_.58.0728a19: 名未如實知也。疏若實自知至便成正覺者。
T2215_.58.0728a20: 是對前未如實知者失。今明如實知者徳也。
T2215_.58.0728a21: 此文是華嚴經讃初住菩薩功徳文也。其具
T2215_.58.0728a22: 文云。初發心時便成正覺。了達諸法眞實
T2215_.58.0728a23: 之性具足惠身不由他悟云云具義如
上記也
疏譬如
T2215_.58.0728a24: 長者至作賤人耶者。是約喩明行者自心即
T2215_.58.0728a25: 佛性義也。法花信解品有此文也。喩意云。長
T2215_.58.0728a26: 者從本已來自了知彼窮子是我眞實了。然
T2215_.58.0728a27: 窮子從初未知我是彼長者之子故。自作容
T2215_.58.0728a28: 作賤人想云也。復遂依長者告而使知我是
T2215_.58.0728a29: 彼長者之眞子。即今繼其家業也。以此義即
T2215_.58.0728b01: 比合佛令知一切衆生身中有佛性遂令成佛
T2215_.58.0728b02: 義也。疏爾時行者至如菩提相故者。是示
T2215_.58.0728b03: 此隨分始覺者之覺了諸法本來不生理故。
T2215_.58.0728b04: 則了知於有爲諸法事相之自性。皆悉非有
T2215_.58.0728b05: 非無不生不滅中道巧妙理云也。畢竟如菩
T2215_.58.0728b06: 提相者。了達此諸有爲諸法即相假有眞空
T2215_.58.0728b07: 性。猶如本覺菩提性之衆相寂滅湛然常住
T2215_.58.0728b08: 云也。疏經復云至以爲喩者。牒經本而釋
T2215_.58.0728b09: 其意也。謂爲欲顯示菩提極無相義故。明
T2215_.58.0728b10: 小分相猶無義。何況多分相有耶云也。問於
T2215_.58.0728b11: 色法中極微爲最極小色也。然則可云菩提
T2215_.58.0728b12: 相是極微許尚無也。然何以七微爲小分。而
T2215_.58.0728b13: 於菩提無相比。無此小分許云耶。答極微執
T2215_.58.0728b14: 實色是小乘薩婆多等義也。大乘是説極微
T2215_.58.0728b15: 假色故。今實爲欲顯示菩提無相義故不取
T2215_.58.0728b16: 假色極微而擧實色七微合義也以七極微和合
爲七微合歟
T2215_.58.0728b17: 問大乘極微假色云意如何。答成唯識第二
T2215_.58.0728b18: 云。爲執麁色有實體者佛説極微。令其除拆。
T2215_.58.0728b19: 非謂諸色實有極微。諸瑜伽師以假想惠於
T2215_.58.0728b20: 麁色相漸次除拆。至不可拆假説極微。雖此
T2215_.58.0728b21: 極微猶有方分而不可拆若更拆之便似空觀
T2215_.58.0728b22: 不名爲色。故説極微是色邊際云云
T2215_.58.0728b23: 疏言彼法至無一法也者。是示妄情所計遍
T2215_.58.0728b24: 計所執法都無云意也。依他法是無相菩提
T2215_.58.0728b25: 之所攝也。依他諸法即相無性理故也。是妙
T2215_.58.0728b26: 有與眞空即一無二義也。無相菩提之外所
T2215_.58.0728b27: 執法畢竟都無故也
T2215_.58.0728b28: 疏經中次説至無相菩提心者。牒經而釋此
T2215_.58.0728b29: 意也。經何以故者徴問也。經虚空相是菩提
T2215_.58.0728c01: 者是標答也。意云。借彼虚空無相之相。即是
T2215_.58.0728c02: 欲顯示此本覺菩提無相相云也。經無知解
T2215_.58.0728c03: 者無開曉者者。謂於虚空無能曉能知人也。
T2215_.58.0728c04: 故涅槃經第三十五云。世間虚空雖以無量
T2215_.58.0728c05: 善巧方便不可得見云云於菩提心亦爾也。實
T2215_.58.0728c06: 無知見菩提心人也。此義意云。如上所引
T2215_.58.0728c07: 釋論第三云。又心起者無有初相可知而言
T2215_.58.0728c08: 知。初相者即謂無念念即此義意也。經何以
T2215_.58.0728c09: 故者徴問也。徴意云。何以故云虚空相是
T2215_.58.0728c10: 與菩提相類耶云也。經答云。菩提無相故
T2215_.58.0728c11: 云云此答意云。此菩提無相義故。是即與虚
T2215_.58.0728c12: 空無相義相類云也。故云菩提無相故也。疏
T2215_.58.0728c13: 譬如虚空至無相菩提心者。是釋經虚空相
T2215_.58.0728c14: 即是菩提句意也。此喩中有七種義別也。一
T2215_.58.0728c15: 者遍一切處義。是虚空遍在一切處故。而
T2215_.58.0728c16: 無不到處故也。以此喩即合本覺菩提心遍
T2215_.58.0728c17: 在一切有爲無爲諸法義。二者畢竟淨故者。
T2215_.58.0728c18: 是虚空是非塵垢性故。無染汚一切色法義
T2215_.58.0728c19: 也。又一切塵垢猶不能染汚虚空也。以此喩
T2215_.58.0728c20: 即合本覺菩提心自性不染而離煩惱雜染熏
T2215_.58.0728c21: 習。遂成始覺淨果義也。虚空又不染汚於諸
T2215_.58.0728c22: 法也。三者離一切相者。虚空遠離諸色心
T2215_.58.0728c23: 心所等相也。此合喩意云。眞如本覺菩提
T2215_.58.0728c24: 心是遠離一切有爲諸相。而寂滅無相義。四
T2215_.58.0728c25: 無動義。虚空無動轉往來義。是凝然常住
T2215_.58.0728c26: 義也。眞如本覺菩提心亦有此凝然常住
T2215_.58.0728c27: 義也。五者無分別者。虚空是無心心所之分
T2215_.58.0728c28: 別縁慮用云也。眞如本覺亦爾也。起信論
T2215_.58.0728c29: 解釋分云。若心有起更現前法可念者則有
T2215_.58.0729a01: 所少。如是淨法無量功徳即是一心更無所
T2215_.58.0729a02: 云云又釋論第六其文云。所謂若一心法有
T2215_.58.0729a03: 動轉相。更見前境有所縁者。能見之心所見
T2215_.58.0729a04: 境二差別故。本覺功徳則不圓滿云云六者不
T2215_.58.0729a05: 可變易者。於此虚空顯示無刹那四相無常
T2215_.58.0729a06: 義也。本覺菩提心亦遠離刹那無常故也。七
T2215_.58.0729a07: 者不可破壞者。於是虚空顯示無一期無常
T2215_.58.0729a08: 義也。本覺菩提亦遠離生老病死一期無常
T2215_.58.0729a09: 相故也。疏然是中復至所能遍喩者。從此下
T2215_.58.0729a10: 是明菩提心之即不共於虚空相之徳也。雖
T2215_.58.0729a11: 菩提心不共於虚空義甚多。且出一兩義。涅
T2215_.58.0729a12: 槃經三十五云。衆生佛性非有非無。所以
T2215_.58.0729a13: 者何。佛性雖有非如虚空。何以故世間虚
T2215_.58.0729a14: 空雖以無量善巧方便不可見。佛性可見故
T2215_.58.0729a15: 雖有非如虚空云云又第三十七云。虚空無故
T2215_.58.0729a16: 非是過去未來現在。亦如兎角是無物故。非
T2215_.58.0729a17: 是過去未來現在。是故我説佛性常故非三
T2215_.58.0729a18: 世攝。虚空無故非三世攝云云又同經第五云。
T2215_.58.0729a19: 如來有時以因縁故引彼虚空以喩解脱。而
T2215_.58.0729a20: 此虚空實非其喩。爲化衆生故以虚空非喩
T2215_.58.0729a21: 爲喩云云疏冀諸學者得意忘筌耳者。若行者
T2215_.58.0729a22: 證知菩提心之後則正可捨離虚空相云也。
T2215_.58.0729a23: 爲令比知菩提心無相義強用虚空之少分相
T2215_.58.0729a24: 似喩也。若因之了知菩提心無相義竟。即
T2215_.58.0729a25: 何猶可存虚空相耶云也。爲捕魚故貯筌也。
T2215_.58.0729a26: 若得魚後即捨筌也。疏又如虚空至當知亦
T2215_.58.0729a27: 爾者。却釋合上所云經文無知解者無開曉
T2215_.58.0729a28: 者法喩義也。謂依戲論言路分別心像故。
T2215_.58.0729a29: 而有知解開曉用也。然於此虚空自性都無
T2215_.58.0729b01: 寂絶故。即言語道斷心行處滅也。故離知
T2215_.58.0729b02: 解開曉義也。是故經説世間虚空雖以無量
T2215_.58.0729b03: 善巧方便不可見者即此義意也。本覺菩提
T2215_.58.0729b04: 心亦爾。如密嚴經云。若有勝瑜祇。善住三
T2215_.58.0729b05: 摩地。遠離能所覺寂然心不生。是名眞實
T2215_.58.0729b06: 修無相大乘。若欲生密嚴常應如是觀。又
T2215_.58.0729b07: 云若知唯識現離於心所得分別不現前亦不
T2215_.58.0729b08: 住其性。是時攀縁離。寂然心正受。捨於世
T2215_.58.0729b09: 間中所取能取覺云云疏唯是心自證心心自
T2215_.58.0729b10: 覺心者。是疏第六云。是故正覺三昧覺諸法
T2215_.58.0729b11: 本不生故。唯是心自證心心自知心。從久遠
T2215_.58.0729b12: 以來常如實際無有變易。即以如是心自住
T2215_.58.0729b13: 如是縁故。得名爲等持又疏第九云。諸
T2215_.58.0729b14: 法無形像清澄無垢濁。意明。法無形像性本
T2215_.58.0729b15: 淨。猶如明鏡澄然清淨無有穢濁。而能普現
T2215_.58.0729b16: 衆像。當知此像不從鏡中生。不從外質生。不
T2215_.58.0729b17: 共生。亦非無因縁。有種種戲論皆不相應。亦
T2215_.58.0729b18: 復不可執取。但屬衆因縁耳。縁合不生縁
T2215_.58.0729b19: 離不滅。即言無常無斷無去無來。當知。即
T2215_.58.0729b20: 像是鏡。即鏡是像。若能知是解時即見諸法
T2215_.58.0729b21: 實相。知心自性本無染汚也。以此如鏡之心
T2215_.58.0729b22: 鑒如心之鏡故。説心自見心心自知心。智之
T2215_.58.0729b23: 與鏡無二無別又私解云。心自證心等者。
T2215_.58.0729b24: 是明始覺心之還覺了本覺本有心義也。此
T2215_.58.0729b25: 義如論云。何以故。本覺義者對始覺説。以始
T2215_.58.0729b26: 覺者即同本覺。始覺者依本覺故。而有不覺。
T2215_.58.0729b27: 依不覺故説有始覺云云又解。本始二覺之自
T2215_.58.0729b28: 證會心眞如理故。云是心自證心也。如釋論
T2215_.58.0729b29: 第三云。如是眞如染淨智。親内所證相應倶
T2215_.58.0729c01: 有不相捨離云云又第二云。心生滅門正智
T2215_.58.0729c02: 所證性眞如理理智自理故云云心自覺心
T2215_.58.0729c03: 者。是始覺心還覺本覺心。如本論云。又以覺
T2215_.58.0729c04: 心原故。名究竟覺云云是心自證心者始覺證
T2215_.58.0729c05: 會本覺義也。心自覺心者始覺之覺了眞如
T2215_.58.0729c06: 義又可得也。疏是中無知至開曉之者者。是
T2215_.58.0729c07: 明本覺眞如一心之外更無別所應知解境界
T2215_.58.0729c08: 相云也。又本覺眞如外更無別有能知人而。
T2215_.58.0729c09: 有可知解此本覺者云也。開曉義准之可知
T2215_.58.0729c10: 也。知解句是當大悲爲根義。是行菩提心也。
T2215_.58.0729c11: 開曉句當菩提心爲因句。是最初發求菩提
T2215_.58.0729c12: 心也。總意云。無相寂滅本覺眞心外更無所
T2215_.58.0729c13: 可知解法及能知人云也。亦無初最初開曉
T2215_.58.0729c14: 人及初所可開曉法云也。況本覺眞心外有
T2215_.58.0729c15: 方便究竟證達義耶云也。又解曰。知解者是
T2215_.58.0729c16: 發菩提心義也。開曉者行菩提心義也。是當
T2215_.58.0729c17: 大悲爲根義也。列發心修行淺深次第意也。
T2215_.58.0729c18: 又初解如法花初列開發心。後列悟入義也。
T2215_.58.0729c19: 後解先列發解菩提心。次列開入菩提行義
T2215_.58.0729c20: 也。疏若分別至金剛惠耶者。此釋成本覺眞
T2215_.58.0729c21: 理中一切法唯一性平等而。能縁所縁差別
T2215_.58.0729c22: 義都無意也。若此眞理之外執能分別心所
T2215_.58.0729c23: 分別境有微塵計人。即是成顛倒想云也。文
T2215_.58.0729c24: 少分如微塵者。如上七微合成義是也。文
T2215_.58.0729c25: 即取法非法相者。意云即不可取法相非法
T2215_.58.0729c26: 相義。如密嚴經云。若知唯識現離於心所得
T2215_.58.0729c27: 分別不現前亦不住其性。是時攀縁離寂然
T2215_.58.0729c28: 心正受。捨於世間中所取能取云云
T2215_.58.0729c29: 取法相者。是能取心相及所取六塵境相也。
T2215_.58.0730a01: 是等諸法是即於本覺菩提心中都無。而即
T2215_.58.0730a02: 空義云也。取非法相者。執取所取能取二法
T2215_.58.0730a03: 自性之空性之相亦是倒想義故。不可取非
T2215_.58.0730a04: 法相云也。若執非法相而成空見者呵嘖之。
T2215_.58.0730a05: 如密嚴經云。一切諸衆生生於種種見欲令
T2215_.58.0730a06: 斷諸見。爲説於空理。聞空執爲實不能斷
T2215_.58.0730a07: 諸見。此見不可除如病醫所捨云云文不離
T2215_.58.0730a08: 我人衆生壽命者。答執取此能所二取相及
T2215_.58.0730a09: 二取空之所顯眞空理性人。即猶不離遍計
T2215_.58.0730a10: 所執之増益損減二執過云也。執空理爲實
T2215_.58.0730a11: 亦病増故也。我人等者實我執異名耳。文豈
T2215_.58.0730a12: 得名爲金剛惠耶者。若此所執相應惠。是
T2215_.58.0730a13: 不可名第十地菩薩金剛無間道及佛果金剛
T2215_.58.0730a14: 解脱道云也。金剛無間道金剛解脱道智。斷
T2215_.58.0730a15: 盡一切微細妄執故也。取法相是即法執義
T2215_.58.0730a16: 也。是帶法執惠豈可爲金剛智耶云也。疏復
T2215_.58.0730a17: 次經中至無相故者。是以此菩提無相義故。
T2215_.58.0730a18: 即喩虚空無相義云也。以上所云虚空之無
T2215_.58.0730a19: 知解無開曉義而。合釋菩提心之無知解無
T2215_.58.0730a20: 開曉義也。謂本覺菩提心之眞理中一切諸
T2215_.58.0730a21: 法本來寂滅理。而無可知解境界相。亦無能
T2215_.58.0730a22: 知解之心智云也。開曉義亦爾也。謂一切
T2215_.58.0730a23: 法唯本不生理故也。疏如釋論喩至虚空相
T2215_.58.0730a24: 者下。引智論文證釋成菩提心無相義如虚
T2215_.58.0730a25: 空無相義也。此論佛智惠清淨故者。是指始
T2215_.58.0730a26: 覺正體智也。文出諸觀上者。是顯此眞勝義
T2215_.58.0730a27: 正體智之出過世俗盡所有智義也。亦顯佛
T2215_.58.0730a28: 始覺究竟圓滿智之勝過隨分始覺智徳也。
T2215_.58.0730a29: 文不觀諸法常相乃至虚空者。是明始覺淨
T2215_.58.0730b01: 智之所證眞如理性遠離一切相状義也。文
T2215_.58.0730b02: 常清淨無量如虚空者。是合喩也。文是故佛
T2215_.58.0730b03: 智無礙者。結成佛智離邊執妄失失徳也。文
T2215_.58.0730b04: 若觀生滅者乃至生滅不實者。此顯彼隨分
T2215_.58.0730b05: 始覺者二乘等人邊觀失而。欲成立佛圓滿
T2215_.58.0730b06: 始覺智徳故也。亦或此拙邊觀。是即三乘共
T2215_.58.0730b07: 教菩薩之所成觀智也。此經下文所明離一
T2215_.58.0730b08: 重法倒而證寂然界菩薩之觀法。即此義也。
T2215_.58.0730b09: 文如是等諸觀皆爾者。擧此一類攝餘類意
T2215_.58.0730b10: 也。即是結彼拙觀失也。文如是淨菩提乃至
T2215_.58.0730b11: 得無罣礙者。明此圓正觀智之勝過鄙拙偏
T2215_.58.0730b12: 單觀義也。文譬如虚空之相亦無相故者。是
T2215_.58.0730b13: 合喩也。文萬像皆悉依空空無所依者。是更
T2215_.58.0730b14: 明能生所生喩也。虚空是五大中其空大是
T2215_.58.0730b15: 也。是於所造諸色有不障礙増上用。而令生
T2215_.58.0730b16: 長諸所造色法也。然而無能生於虚空者也。
T2215_.58.0730b17: 本覺眞如心。亦雖能生一切有爲諸法。而無
T2215_.58.0730b18: 能生眞如之法也。眞如是諸法至極所依故
T2215_.58.0730b19: 也。大般若經中云。眞如雖生諸法諸法不
T2215_.58.0730b20: 能生眞如者此義竟也。文即此諸法亦復如
T2215_.58.0730b21: 菩提相者。謂成諸法性空實相義也。起信論
T2215_.58.0730b22: 云。心性不生不滅一切諸法唯依妄念而有
T2215_.58.0730b23: 差別。若離心念則無一切境界之相。是故一
T2215_.58.0730b24: 切諸法從本已來畢竟平等無有變易不可破
T2215_.58.0730b25: 壞。唯是一心故名眞如云云即此義意也。文
T2215_.58.0730b26: 所謂淨虚空相者。擧虚空無相義欲令比知
T2215_.58.0730b27: 菩提無相義故也。疏故經復云至虚空相也
T2215_.58.0730b28: 者。以論證文意而會此經意也。彼論所引文
T2215_.58.0730b29: 意。是即懸契會此經菩提無相謂虚空相義
T2215_.58.0730c01: 云也。疏爾時金剛至一切智智者。是金剛手
T2215_.58.0730c02: 菩薩即問本覺菩提道中遠離能知解者所知
T2215_.58.0730c03: 解境之義故。今則致疑問也。問意云。本覺淨
T2215_.58.0730c04: 菩提心門中。若無能開曉人所開曉法及能
T2215_.58.0730c05: 知解人所知解法者。誰發生菩提心而依此
T2215_.58.0730c06: 發心力修菩提萬行而可成菩提果者有耶云
T2215_.58.0730c07: 也。文尋求一切智智者是疑上疏文所云非
T2215_.58.0730c08: 始開曉之者文也。文誰爲菩提者。疑上疏文
T2215_.58.0730c09: 所云是中無知解法句之義也。文成正覺者
T2215_.58.0730c10: 是疑上所云無知解者句是義也。此中者字
T2215_.58.0730c11: 是人義也。意云。依所縁境界故能縁智成熟
T2215_.58.0730c12: 者也。是疑可成佛果意也。文誰發起彼一切
T2215_.58.0730c13: 智智者。疑成佛之方便句也。此問中但擧
T2215_.58.0730c14: 初菩提心爲因句與第三方便爲究竟句。而
T2215_.58.0730c15: 略去中間大悲爲根句也。又解。如次以誰
T2215_.58.0730c16: 尋求一切智。可配菩提心句也。以誰爲菩
T2215_.58.0730c17: 提成正覺句。可配大悲爲根句也。此三賢十
T2215_.58.0730c18: 地始覺是有成菩提義大悲句所攝也。此三
T2215_.58.0730c19: 賢十地成正覺義有故也。故華嚴經云。讃
T2215_.58.0730c20: 初發心住菩薩讃云。初發心時便成正覺云云
T2215_.58.0730c21: 以誰發起彼一切智智句。是可配方便爲究
T2215_.58.0730c22: 竟句也。又解菩提心句中即攝大悲行也。此
T2215_.58.0730c23: 大悲之體即是智惠也。故與菩提心相同也。
T2215_.58.0730c24: 疏佛祕密至及一切智者下佛答也。自心
T2215_.58.0730c25: 者是於能求人中所在自心是也。是一切衆
T2215_.58.0730c26: 生妄心所熏本覺眞如自心也。於此自心即
T2215_.58.0730c27: 可發求修得菩提心云也。此所被發求菩提
T2215_.58.0730c28: 心者。即是本覺性也。泯一切衆生名爲本
T2215_.58.0730c29: 覺故也。文尋求菩提心者。是答第一句能
T2215_.58.0731a01: 求發菩提心之問也。文及一切智者。是答
T2215_.58.0731a02: 第二成正覺問也。大悲句之問無故。亦無
T2215_.58.0731a03: 答也。若又尚約第二大悲句問義意言之
T2215_.58.0731a04: 者。及正覺者云句是當第二大悲句問之答
T2215_.58.0731a05: 也。次文何以故本性清淨故等三句。是當第
T2215_.58.0731a06: 三方便句問之答。而擧依本性性得因顯修
T2215_.58.0731a07: 得佛果可得義也。若依前解者。略去第二
T2215_.58.0731a08: 修菩提行。是眞乃至逮得一切智果可得義
T2215_.58.0731a09: 也。疏何以故本性至皆悉成就者。是明發菩
T2215_.58.0731a10: 提心之行即成果果所由也。謂發求菩提心
T2215_.58.0731a11: 及行菩提心故。而到大菩提始覺果。是皆性
T2215_.58.0731a12: 得本有功徳故也。唯一向不謂依新修習力
T2215_.58.0731a13: 也。疏時執金剛至誰爲覺者者。是釋金剛手
T2215_.58.0731a14: 成三種問之由來也。是非自不知故問。但
T2215_.58.0731a15: 爲利他故問也。文薩婆若惠唯是自心是
T2215_.58.0731a16: 本覺般若。即是唯清淨平等不生不滅眞空
T2215_.58.0731a17: 性。是即諸法自性故。是自心義也。是有神
T2215_.58.0731a18: 解義故名覺亦名必也。文乃至無有少法出
T2215_.58.0731a19: 此心者。是無一切有爲法出過本覺不生理
T2215_.58.0731a20: 云也。一切有爲皆悉以本覺眞如理爲自性
T2215_.58.0731a21: 也。此義如釋論第四云。覺與不覺有二種
T2215_.58.0731a22: 相。一者同相。二者異相。言同相者譬如種
T2215_.58.0731a23: 種瓦器同微塵性。如是無漏無明種種業幻
T2215_.58.0731a24: 皆眞如性相。乃至一切衆生本來常住入於
T2215_.58.0731a25: 涅槃菩提之法。非可修相非可作相。畢竟無
T2215_.58.0731a26: 得亦無色相可見而有見色相者。唯是隨染
T2215_.58.0731a27: 業幻所作非是智色不空之性。以智相無可
T2215_.58.0731a28: 見故云云文爲未來衆生斷疑惑故。而問佛
T2215_.58.0731a29: 言。菩提心名爲一向志求一切智智者。此
T2215_.58.0731b01: 有二義。初義意云。此中擧發求一切智智
T2215_.58.0731b02: 果徳菩提心之能求心而名菩提心。是信心
T2215_.58.0731b03: 也。文若一切智智。即是菩提心者者。復是
T2215_.58.0731b04: 欲顯因位人所求本覺果徳也。此本覺即是
T2215_.58.0731b05: 所求一切智智之菩提心云義也。文此中誰
T2215_.58.0731b06: 能乃至誰爲覺者者。此正成疑難辭也。難意
T2215_.58.0731b07: 云。本覺般若唯平等理而絶能所差別義故。
T2215_.58.0731b08: 以誰可爲發菩提心人。以何法可爲所求菩
T2215_.58.0731b09: 提境。又以何爲所證究竟境界。以誰可爲能
T2215_.58.0731b10: 證果滿人耶云也。此問中闕第二句大悲爲
T2215_.58.0731b11: 根問也。是擧初後影攝中問意而已。疏又
T2215_.58.0731b12: 復離心至令至妙果者者。是明第二復次釋
T2215_.58.0731b13: 也。此義意云。遮心外無法也。謂本覺一心
T2215_.58.0731b14: 中唯有平等無二義。故約此意不可有能所
T2215_.58.0731b15: 差別義。理最可爾故也。亦此本覺理外無
T2215_.58.0731b16: 實我實法故。不可建立能求所求義及因果
T2215_.58.0731b17: 義云也。文若法無有至自然成佛故者。是因
T2215_.58.0731b18: 二種疑故正成無因難也。難意云。不假因縁
T2215_.58.0731b19: 方便而成就本覺菩提心者。一切生死衆生
T2215_.58.0731b20: 雖無發心修行功。自然可成始覺菩提難也。
T2215_.58.0731b21: 疏佛答言乃至本性清淨故者。佛答前疑難
T2215_.58.0731b22: 也。答意云。於一切衆生自心而自求發菩提
T2215_.58.0731b23: 心修菩提行而。令顯本覺眞如菩提即逮得
T2215_.58.0731b24: 始覺一切智果所由。是由一切衆生從本已
T2215_.58.0731b25: 來其本性具足性徳般若故也。是偏不新修
T2215_.58.0731b26: 得法也。故於本有法上。今更顯得意也。疏雖
T2215_.58.0731b27: 衆生至即是無明者。是疏主通外人伏難辭
T2215_.58.0731b28: 也。伏難意云。若本覺本性清淨者。何有煩
T2215_.58.0731b29: 惱染著衆生沈淪生死迷倒本覺而受若果者
T2215_.58.0731c01: 耶云也。答意云。一切衆生從本已來雖具足
T2215_.58.0731c02: 本覺菩提性。不如實了知自心本覺菩提心
T2215_.58.0731c03: 性故。有無明隱覆而流轉生死苦海云也。此
T2215_.58.0731c04: 如釋論第四云。是故修多羅中依於此義。説
T2215_.58.0731c05: 一切衆生本來常住入於菩提涅槃之法。非可
T2215_.58.0731c06: 修相非可作相。畢竟無得。亦無色相可見而
T2215_.58.0731c07: 有見色相者。唯是隨染業幻所作。非是智色
T2215_.58.0731c08: 不空之性。以智相無可見故云云此文不如
T2215_.58.0731c09: 實自知故等者。釋論第四云。所言不覺義
T2215_.58.0731c10: 者者總標本末一切不覺。根本不覺者謂不
T2215_.58.0731c11: 如實知眞如法一故。不覺心起者。即是顯示
T2215_.58.0731c12: 根本不覺之起因縁。根本不覺何因縁故得
T2215_.58.0731c13: 起而有。因不如故得起而有。何等法中而不
T2215_.58.0731c14: 如耶。謂三法中而不如故。言不如者當有何
T2215_.58.0731c15: 義。謂違逆義故。云何三法。一者實知一法。二
T2215_.58.0731c16: 者眞如一法。三者一心法一法。是名爲三。實
T2215_.58.0731c17: 知法者謂一切覺即能達智。眞如法者謂
T2215_.58.0731c18: 等理即所達境。一心法者謂一法界即所依
T2215_.58.0731c19: 體。於此三法皆違逆故無明而起。是故説言
T2215_.58.0731c20: 謂不如實知。眞如法一故不覺心起。彼三種
T2215_.58.0731c21: 法皆守一中終不捨離故通名一。而有其念
T2215_.58.0731c22: 者即是顯示分離無明。謂本已立一切眷屬
T2215_.58.0731c23: 皆得有。復次依不覺故生三種相。與彼不
T2215_.58.0731c24: 覺相應不離。云何爲三。一者無明業相。以
T2215_.58.0731c25: 依不覺故心動説名爲業。覺即不動。動則有
T2215_.58.0731c26: 苦果不離因故。二者能見相。以依動故能見
T2215_.58.0731c27: 不動即無見。三者境界相。以依能見故境界
T2215_.58.0731c28: 妄現。離見即無境界。以有境界縁故。復生六
T2215_.58.0731c29: 種相。云何爲六。一者智相。依於境界心起
T2215_.58.0732a01: 分別愛與不愛故。二者相續相。依於智故。
T2215_.58.0732a02: 生其苦樂覺。心起念相應不斷故。三者執
T2215_.58.0732a03: 取相。依於相續縁念境界住持苦樂心起著
T2215_.58.0732a04: 故。四者計名字相。依於妄執分別假名言相
T2215_.58.0732a05: 故。五者起業相。依於名字尋名取著造種種
T2215_.58.0732a06: 業故。六者業繋苦相。以依業受苦不自在故
T2215_.58.0732a07: 云云初三相是第八識自位分也第四分別有相是
第七識自位分餘五相是前六識之自分也
已上
T2215_.58.0732a08: 論文。是依如實不知自心本覺。而流轉分段
T2215_.58.0732a09: 變易二種生死中也。此疏中擧根本無明與
T2215_.58.0732a10: 六麁重之中乃至業繋苦相而不言三細也。
T2215_.58.0732a11: 雖然理實要可有之也。此疏文是偏且説分
T2215_.58.0732a12: 段生死之縁起義故作此説耳。問根本無明
T2215_.58.0732a13: 者何物名根本無明。答能熏於本覺妄心之
T2215_.58.0732a14: 習氣是也。體是能生業識等種子是也。故釋
T2215_.58.0732a15: 論第四云。無始無明攝持煩惱令得住止。譬
T2215_.58.0732a16: 如諸種持隱顯子。又云。譬如有人見林樹
T2215_.58.0732a17: 等。決定當知有其種子。見諸煩惱知無明有
T2215_.58.0732a18: 義亦如是。譬如種子唯一出生無量無邊花
T2215_.58.0732a19: 菓枝葉等一切類。根本無明亦復如是。唯一
T2215_.58.0732a20: 無明能生一切無量無邊煩惱染法云云疏無
T2215_.58.0732a21: 明顛倒取相故者。明依根本無明故生六麁
T2215_.58.0732a22: 之中第一智相起因縁也。又解。此中無明顛
T2215_.58.0732a23: 倒者是枝末無明是也。是即智相相續相等
T2215_.58.0732a24: 是也。是迷亂不了法故名無明也。此義如法
T2215_.58.0732a25: 藏師起信論疏云。初言智相者。謂於前現相
T2215_.58.0732a26: 上不了自心現故。始起惠數分別染淨執有
T2215_.58.0732a27: 定性故。云依於境界乃至不愛故云云此句
T2215_.58.0732a28: 中不了自心現者是無明顛倒義也。文取相
T2215_.58.0732a29: 故者。是智相。是法執惑故。是即於所縁境相
T2215_.58.0732b01: 分別執取染淨定相云也。此句中故字是爲
T2215_.58.0732b02: 次相續相之生起因縁義也。疏生愛等諸煩
T2215_.58.0732b03: 惱者。是明第二相續相之由來也。此依止前
T2215_.58.0732b04: 智相品故此相續相來也。法藏云。二相續
T2215_.58.0732b05: 中依於智者明起所依。謂依前分別愛境起
T2215_.58.0732b06: 樂覺受。不愛境起苦受。數數起念相續現前。
T2215_.58.0732b07: 此自相續也。又能起惑潤業引持生死。即令
T2215_.58.0732b08: 他相續故下文云住持苦樂等也。故云生其
T2215_.58.0732b09: 乃至不斷故也云云又釋論第四釋此相續相
T2215_.58.0732b10: 云。此相續識即有三義。一者攝前不失義。此
T2215_.58.0732b11: 相續識而能發起潤業煩惱住持過去無明所
T2215_.58.0732b12: 起一切種種善不善業。而能令作成果力用
T2215_.58.0732b13: 故。二者感果成就義。此相續識又能發起潤
T2215_.58.0732b14: 生煩惱。而能令已成辨業決定果報安立屬
T2215_.58.0732b15: 當故云云三者妄慮遍縁義。此相續識攀縁
T2215_.58.0732b16: 轉廣分別。更強縁已知境發樂不樂之心。對
T2215_.58.0732b17: 現前境増愛不愛之心。縁未知境不了妄計
T2215_.58.0732b18: 云云此疏文等字。即等取執取相及計名字相
T2215_.58.0732b19: 二種相也。法藏云。三執取相著。謂於前苦樂
T2215_.58.0732b20: 等境。不了虚無深起取著故。下文云。即前
T2215_.58.0732b21: 相續識依諸凡夫取著轉深計我我所等也。
T2215_.58.0732b22: 言依於前相續乃至苦樂者是前相續相也。
T2215_.58.0732b23: 心起著者是此執取相也。四計名字相者。依
T2215_.58.0732b24: 前顛倒所執相上更立名言分別故。楞伽云。
T2215_.58.0732b25: 相名相常隨而生諸妄相故。依於妄執等
T2215_.58.0732b26: 也。上來起惑云云疏因煩惱故起種種業至
T2215_.58.0732b27: 種種苦樂者。是明六麁相中之第五起業相
T2215_.58.0732b28: 及第六業繋苦相義也。法藏師云。五起業相
T2215_.58.0732b29: 者。謂著相計名。依此麁惑發動身口造種種
T2215_.58.0732c01: 業即苦因也。六業繋苦者。業因已成招果必
T2215_.58.0732c02: 然。循環諸道生死長縛。故云依業受果不自
T2215_.58.0732c03: 在也疏蠶出絲受燒煮苦者。示起業及業
T2215_.58.0732c04: 繋苦相。同喩可易知也。疏譬如人間至見苦
T2215_.58.0732c05: 樂者。是明生死業果。唯依妄心所變義也。此
T2215_.58.0732c06: 文是阿毘達磨經頌意也。彼經頌云。鬼傍生
T2215_.58.0732c07: 人天各隨其所應等事心異故許義非眞實
T2215_.58.0732c08: 問此頌意如何。答釋此阿毘達磨經有無著
T2215_.58.0732c09: 菩薩所造攝大乘論。是論有無性菩薩所造
T2215_.58.0732c10: 釋論。釋論第四云。相違識相智者。更相違返
T2215_.58.0732c11: 故名相違。相違者識名相違識。生此識因説
T2215_.58.0732c12: 名爲相。了知此相唯内心變外義不成。故無
T2215_.58.0732c13: 有義説名爲智。如餓鬼傍生及諸天人等者。
T2215_.58.0732c14: 謂於餓鬼自業變異増上力故。所見江河悉
T2215_.58.0732c15: 皆充滿膿血等處。魚等傍生即見舍宅遊徒
T2215_.58.0732c16: 道路。天見種種寶莊嚴地。人見是處有清冷
T2215_.58.0732c17: 水波浪湍洄。若入虚空無邊處定。即於是處
T2215_.58.0732c18: 唯見虚空。一物實有爲互相違。非一品類智
T2215_.58.0732c19: 生因性不應道理云云基法師唯識疏成此無
T2215_.58.0732c20: 性菩薩意云。相違即境各有別故。相違之者
T2215_.58.0732c21: 名相違者。或相違即者人境區別故。相違者
T2215_.58.0732c22: 識名相違識。生此識因説名爲相。菩薩之智
T2215_.58.0732c23: 了知此相唯是内心故一切法亦唯心變。鬼
T2215_.58.0732c24: 等膿河。魚等舍宅路。天寶嚴地。人清冷水。
T2215_.58.0732c25: 空人唯空。非一實物互相違返。此雖非有遍
T2215_.58.0732c26: 計所執然業類如此各變不同。舊云一境應四
T2215_.58.0732c27: 心。今言境非定一故。應言一處解成差證知唯
T2215_.58.0732c28: 有識云云疏由之當知至無有一法也者。是結
T2215_.58.0732c29: 成三界諸法唯妄心所變義也。此義如起信
T2215_.58.0733a01: 論云。是故三界虚僞唯心所作。離心則無
T2215_.58.0733a02: 六塵境界。此義云何以一切法皆從心起妄
T2215_.58.0733a03: 念而生。一切分別即分別自心。不見心無
T2215_.58.0733a04: 相可得。當知世間一切境界皆依衆生無明
T2215_.58.0733a05: 妄心而得住持。是故一切法如鏡中像無體
T2215_.58.0733a06: 可得唯心虚妄。以心生則種種法生心滅則
T2215_.58.0733a07: 種種法滅故云云上來明不覺妄念之境界皆
T2215_.58.0733a08: 唯識所成義畢。自下約覺悟心而明唯識義
T2215_.58.0733a09: 也。疏若瑜伽行人至一切智智者。明觀行者
T2215_.58.0733a10: 所應修作唯識觀相也。准此經下文云。心虚
T2215_.58.0733a11: 空界菩提三種無二云云若如華嚴經云。三
T2215_.58.0733a12: 界唯一心心外無別法。心佛及衆生是三無
T2215_.58.0733a13: 差別云云是即觀三法實相一心云也。又准
T2215_.58.0733a14: 此疏第三云。界有三種。所謂法界心界衆
T2215_.58.0733a15: 生界。離法界無別衆生界。衆生界即是法
T2215_.58.0733a16: 界。離心界無別法界。法界即是心界。當知
T2215_.58.0733a17: 此三無二無別云云此中意云。觀法界心界
T2215_.58.0733a18: 衆生界即一無二體。是名見自心實相云也。
T2215_.58.0733a19: 此無二無別性名無相。本覺菩提云也。亦名
T2215_.58.0733a20: 一切智智者名菩提之異名也。故新譯仁王
T2215_.58.0733a21: 經云。體相平等名一切智智也。疏雖復離諸
T2215_.58.0733a22: 至而得成就也者。是通前外人伏難意也。伏
T2215_.58.0733a23: 難。疏文云。若法無有因縁而得成者。一切
T2215_.58.0733a24: 衆生亦應不假方便。自然成佛云云今此文通
T2215_.58.0733a25: 此難意也。答意云。若約眞如本覺本來自性
T2215_.58.0733a26: 道理門而言之。一切諸法皆本不生性。不可
T2215_.58.0733a27: 建立能求人所求法能證人所證理義。及菩
T2215_.58.0733a28: 提心因大悲縁等句也。但今是約心生滅門
T2215_.58.0733a29: 之隨染業。幻流轉縁起門而建立此向上還
T2215_.58.0733b01: 滅入佛道因縁。漸次由云也。若捨此起入方
T2215_.58.0733b02: 便門則一切生死諸衆生云何得可還歸本覺
T2215_.58.0733b03: 佛地耶云也
T2215_.58.0733b04:
T2215_.58.0733b05:
T2215_.58.0733b06:
T2215_.58.0733b07:
T2215_.58.0733b08: 大日經住心品疏私記第
T2215_.58.0733b09: 疏復次世尊至分別演説者從下。標佛亦重
T2215_.58.0733b10: 廣。説淨菩提心門之無相因縁義之本意也。
T2215_.58.0733b11: 疏所以然者至示其著處者。是釋其廣説所
T2215_.58.0733b12: 由也。謂諸衆生執著轉深轉廣種種不同故。
T2215_.58.0733b13: 俄不能解了淨菩提心門無相勝義菩提心之
T2215_.58.0733b14: 寂滅眞如理故。隨其執著差別説種種能治
T2215_.58.0733b15: 藥。治彼有執病。而令入此淨菩提心無相勝
T2215_.58.0733b16: 義門云也。其所執著略有五番也。所以除遣
T2215_.58.0733b17: 其五番執著也。問其除遣五番執著處文如
T2215_.58.0733b18: 何。答經云。心不在内不在外乃至不可得者。
T2215_.58.0733b19: 是第一番也。是直爲除遣行者自内心所執著
T2215_.58.0733b20: 故説。此第一番藥也。第二番者。經云。祕
T2215_.58.0733b21: 密主如來應正等覺非青非黄乃至非男非女
T2215_.58.0733b22: 者。是爲除遣外道執實我有色相之妄計故。
T2215_.58.0733b23: 説第二番藥也。正顯示本覺我徳實遠離諸
T2215_.58.0733b24: 色等相義而。對於彼眞空理遣此所執我之
T2215_.58.0733b25: 有色執也。第三番者。經云。祕密主。心非欲
T2215_.58.0733b26: 界同性乃至非人非人趣同性者。是又爲除
T2215_.58.0733b27: 遣餘類外道所執實我自性執同三界六趣相
T2215_.58.0733b28: 妄計故説此藥也。第四番者。經云祕密主心
T2215_.58.0733b29: 不住眼界。乃至即同菩提者。是重爲除遣
T2215_.58.0733c01: 行者於内六處十二界中。心尚謂遍在心實有
T2215_.58.0733c02: 相之妄執故。又兼爲除遣有内之外道一類
T2215_.58.0733c03: 於五蘊十二處等法中執有實我法妄計故。
T2215_.58.0733c04: 説此藥也。第五番者。經云祕密主謂分段
T2215_.58.0733c05: 乃至求不可得者。是重廣爲淨除前所執實
T2215_.58.0733c06: 我實法二計而令無遺餘。而爲令觀顯成就
T2215_.58.0733c07: 是眞言教中淨菩提心門之諸法實相理故。
T2215_.58.0733c08: 説此第五番藥也。凡示約因縁所成法中求
T2215_.58.0733c09: 心自相而不可得義云也。故此第五番藥來
T2215_.58.0733c10: 也。前第四番別相之遣執也。此第五番是總
T2215_.58.0733c11: 相遣執也。凡約一切有執而總爲破其所執
T2215_.58.0733c12: 相故也。疏經言心不在至攝一切法也者。謂
T2215_.58.0733c13: 牒經文而釋其意也。是第一番中擧内外十
T2215_.58.0733c14: 二處意是此處攝盡一切諸佛法故也。十二
T2215_.58.0733c15: 處者色聲香味觸法處是外六處也。是即六
T2215_.58.0733c16: 塵境也。眼耳鼻舌身意處是内六處也。是
T2215_.58.0733c17: 即六根也。此第六意處攝八識心王。及於
T2215_.58.0733c18: 第六法處法界攝諸心所也。是處義是生義。
T2215_.58.0733c19: 入義是則能生六識之處。故大乘義章云。生
T2215_.58.0733c20: 識之處名之爲入。又復根塵迭相順入亦名
T2215_.58.0733c21: 爲入倶智餘
虚明也
疏行者無始至無有處所者。是
T2215_.58.0733c22: 明所以於内六根處中而生妄執於内六處求
T2215_.58.0733c23: 自心之自性不可得義。此六根是即因縁合
T2215_.58.0733c24: 集所成假法。故此中豈有其根實自性耶云
T2215_.58.0733c25: 也。疏而作是心至無有處所者。是明於外
T2215_.58.0733c26: 六境求是心自性亦無其實心自性云也。疏
T2215_.58.0733c27: 猶恐錯誤至不可得者。是明於六根與六境
T2215_.58.0733c28: 中間求此心自性亦不可得義也。於内外
T2215_.58.0733c29: 各各法中猶無心自性。何況於此二法中間
T2215_.58.0734a01: 何可有心自性耶云也。疏即悟此心至淨戲
T2215_.58.0734a02: 論雲者。是明於内外中間三處求之終不可
T2215_.58.0734a03: 得故。即得本不生解。故除計有自性之垢
T2215_.58.0734a04: 穢之妄執説弊翳雲晴云也。疏譬如珠力故
T2215_.58.0734a05: 水清水清故珠現者。是明同喩也。此喩意
T2215_.58.0734a06: 云。以水精入濁水時即有令澄淨於水之用
T2215_.58.0734a07: 也。水精之所在水澄淨故。返即水精被徹
T2215_.58.0734a08: 見於水上云也。若合喩可云無自性空觀行
T2215_.58.0734a09: 清淨成故。即諸無始有執垢穢妄見皆悉被
T2215_.58.0734a10: 除遣而成清淨見云也。疏定不從餘處來也
T2215_.58.0734a11: 者。是本不生自性本覺即是唯在妄想心處
T2215_.58.0734a12: 云也。又解如是無相觀是於行者之十二
T2215_.58.0734a13: 處而觀顯云也。疏經云祕密主至不男女者。
T2215_.58.0734a14: 是牒明遣第二著處經文也。疏前約一切法
T2215_.58.0734a15: 明心實相已者。是明此第二番遣執文生起
T2215_.58.0734a16: 由來也。疏今復約眞我明心實相者。是前
T2215_.58.0734a17: 第一番次而明第二番來由云也。是總標義
T2215_.58.0734a18: 也。疏今復約眞我明心實相者。是約本覺
T2215_.58.0734a19: 眞心相而標此自心實相之遠離諸色相義
T2215_.58.0734a20: 也。疏此宗辯義至大我也者。是釋眞我義
T2215_.58.0734a21: 也。般若僧正抄云。約一切法明心實相了。
T2215_.58.0734a22: 次約眞我明心實相。此宗辯義。即以心爲
T2215_.58.0734a23: 如來應正等覺。所謂内心之大我也云云
T2215_.58.0734a24: 私云。此宗此大日經宗也。此大日宗之淨菩
T2215_.58.0734a25: 提心之義意。是以本始二覺而爲如來云也。
T2215_.58.0734a26: 此如來説即爲眞我云也。此眞我義對妄我
T2215_.58.0734a27: 而成立義也。如前所引涅槃經第七貧女譬
T2215_.58.0734a28: 中所云我義也。如釋大衍論第六云。眞如自
T2215_.58.0734a29: 相者謂眞體中圓一切徳無所少故。所謂六
T2215_.58.0734b01: 種性義功徳。乃至常樂我淨義。本始二覺。從
T2215_.58.0734b02: 無始來遠離四障圓滿四種自然徳故。又云。
T2215_.58.0734b03: 妄法四相之所遷故非常。三種苦倶轉故非
T2215_.58.0734b04: 樂。二種自在無故非我。一道清淨無故非
T2215_.58.0734b05: 淨。此四種過以對量本覺體中四種功徳建
T2215_.58.0734b06: 立顯示云云疏如有一類至餘皆妄語者。上
T2215_.58.0734b07: 來正明本覺眞心之遠離諸色相義畢。故今
T2215_.58.0734b08: 文意是傍兼明破一類外道計於所執眞我
T2215_.58.0734b09: 即有色相之妄執云也。前文中既正義顯故。
T2215_.58.0734b10: 此次文於邪義爲破彼故。此文先是擧彼所
T2215_.58.0734b11: 計義也。疏然此等至眞實我邪者。此正破彼
T2215_.58.0734b12: 妄執也。破意云。彼外道妄心所執我是於
T2215_.58.0734b13: 彼自内心之所變相依他法上迷而分別種種
T2215_.58.0734b14: 相貌故。若離能縁所縁依他法而無實我故
T2215_.58.0734b15: 實云無我也。疏對如是執至非青色等者。爲
T2215_.58.0734b16: 欲對破迷執故明此第二番能治正觀來云
T2215_.58.0734b17: 也。疏所以者何至如是諸相也者。是亦上所
T2215_.58.0734b18: 言本覺眞我遠離色非色二定相義也。故釋
T2215_.58.0734b19: 論第六云。法身無相能現色相若能出現種
T2215_.58.0734b20: 種色相不可言説法身空寂離色像域自性法
T2215_.58.0734b21: 身能爲色相作所依止。善出色相無障礙故。
T2215_.58.0734b22: 所以者何。能依色法所依心法從無始來平
T2215_.58.0734b23: 等平等無有二體。唯一心量故云云疏如有外
T2215_.58.0734b24: 道至情計不同者。是指其成執見類而成前
T2215_.58.0734b25: 義也。此文在涅槃經中可檢正文也。外道阿
T2215_.58.0734b26: 闍梨者是外道之師也。阿闍梨者此云明解
T2215_.58.0734b27: 云云於黒月夜者是喩在無明暗夜中習邪
T2215_.58.0734b28: 見而傳授邪教義也。大象者是所執總我之
T2215_.58.0734b29: 喩也。若身若牙等者所執我別相不同義之
T2215_.58.0734c01: 喩也。餘義易知也。疏若瑜伽行者至諍論
T2215_.58.0734c02: 也者。是對前外道迷執失而今明觀行者觀
T2215_.58.0734c03: 心之徳也。照見心王如來者。是未圓滿者之
T2215_.58.0734c04: 始覺智隨分見本覺心性。即遠離諸相義也。
T2215_.58.0734c05: 疏次云祕密主至無變易者牒第三番遣執經
T2215_.58.0734c06: 文而釋其意也。此觀行者之所觀本覺菩提
T2215_.58.0734c07: 心相。是不同外道所執實我之即同於三界
T2215_.58.0734c08: 六趣有情云義也。是簡別義也。疏諸外道
T2215_.58.0734c09: 至生一切法者是擧彼外道所執計相類也。
T2215_.58.0734c10: 此梵王毘紐天生諸法義至下可明也。疏然
T2215_.58.0734c11: 此三界至不可得者是明三界是依他法故虚
T2215_.58.0734c12: 空假不實義之所以而欲顯示本覺眞心不
T2215_.58.0734c13: 壞眞實義簡異彼依他妄法義故也。疏況令
T2215_.58.0734c14: 心性同於彼性耶者。是正明本覺眞心之異
T2215_.58.0734c15: 於妄法假有法義也。疏次廣分別至彼同性
T2215_.58.0734c16: 者是此眞心是明與一切諸趣衆生非同性義
T2215_.58.0734c17: 也。經所言非天龍夜叉乃至人非人趣同性
T2215_.58.0734c18: 文即是也。疏譬如虚空中至清涼如故者。此
T2215_.58.0734c19: 喩也。合意云。諸有爲諸法之自性本覺眞心
T2215_.58.0734c20: 即雖是隨縁生滅。而是種種萬差不同而其
T2215_.58.0734c21: 自性眞心終不變易云也。文虚空中雨八功
T2215_.58.0734c22: 徳水者。是標於眞如法界中建立八不所顯
T2215_.58.0734c23: 中道理也。文一味䣼淨者是示本覺眞心之
T2215_.58.0734c24: 本性寂靜無垢義也。文隨所受之器種種差
T2215_.58.0734c25: 別者。此眞如隨縁成有爲諸法義也。文或辛
T2215_.58.0734c26: 者。是眞如成生死苦果義。文或酸者。此眞
T2215_.58.0734c27: 心成生死似樂果義也。或亦對有爲恒沙過
T2215_.58.0734c28: 患而建立本覺恒沙功徳也。文或温者此成
T2215_.58.0734c29: 生死熱惱苦患法義。文或濁者。此成生死
T2215_.58.0735a01: 煩惱濁亂不淨業果義也。故楞伽經云。如來
T2215_.58.0735a02: 藏是善不善因能遍與造一切趣生者。即此
T2215_.58.0735a03: 義也。文然八功徳性不與彼同温解濁息時
T2215_.58.0735a04: 清淨如故者。是明有爲有漏諸法終盡時遂
T2215_.58.0735a05: 歸本覺。此本覺眞心無終盡義也。又楞伽經
T2215_.58.0735a06: 云。七識生滅即如來藏不生滅。即此義意也。
T2215_.58.0735a07: 八功徳水者。基師彌勒經疏云。八功徳水者
T2215_.58.0735a08: 一清二輕三冷四濡五香六美七飮時不損喉
T2215_.58.0735a09: 八飮已不傷云云疏又如眞陀摩尼至應
T2215_.58.0735a10: 生滅也者。是第二喩也。蜜嚴經云。如摩尼
T2215_.58.0735a11: 衆色合色而顯明云云意云。於摩尼珠合會
T2215_.58.0735a12: 諸色時摩尼隨此所合衆色雖其所現色種種
T2215_.58.0735a13: 轉變而其摩尼自體不變異也。本覺眞心亦
T2215_.58.0735a14: 如是。受諸染法熏習雖流轉生死中而本覺
T2215_.58.0735a15: 自性凝寂不變云也。疏若與彼同至應生滅
T2215_.58.0735a16: 者是釋成摩尼珠自性不改義也。疏復次世
T2215_.58.0735a17: 尊至心實相門也者。是第二復次釋也。此
T2215_.58.0735a18: 釋意云。遂直欲顯示法然常住内證曼荼羅
T2215_.58.0735a19: 深祕密境界故。先是於行者令洗除其相
T2215_.58.0735a20: 濫之自心所變色相之法執垢穢故云也。是
T2215_.58.0735a21: 返即釋前第三番遣執處之所由也。疏何以
T2215_.58.0735a22: 故至生滅戲論者。是明除遣法執慢意也。謂
T2215_.58.0735a23: 以本有三密爲本質。以佛加彼爲助縁。以自
T2215_.58.0735a24: 心爲因。所現生普門海會是所生果也。此果
T2215_.58.0735a25: 是縁成法也。是自心之所變相故也。然執此
T2215_.58.0735a26: 縁生法而謂實法佛境界即是法然法而成法
T2215_.58.0735a27: 執故。返於法佛法然曼荼羅境界而成迷倒
T2215_.58.0735a28: 也。爲除此迷倒執故云如來非青黄赤白等
T2215_.58.0735a29: 云也。若約此深祕趣釋意。是於法佛非謂
T2215_.58.0735b01: 無法然常住色心等功徳也。但於法佛自分
T2215_.58.0735b02: 境無隨縁假有色心等功徳云意也。疏故佛
T2215_.58.0735b03: 説言至六趣同性者。以此散釋意令歸本文
T2215_.58.0735b04: 也。疏若能如是菩薩心也者。是明作隨縁法
T2215_.58.0735b05: 即空觀心人即是爲離障礙方便而成究竟果
T2215_.58.0735b06: 分之菩提心義云也。疏經文云至非顯現者。
T2215_.58.0735b07: 是牒第四番遣執經文也。前説不在至歴法
T2215_.58.0735b08: 分別者。明前第三番。次此第四番文來由也。
T2215_.58.0735b09: 意云。前第三番遣執意總擧三界六趣中十
T2215_.58.0735b10: 二處之内外中間三處。而雖云總攝一切有爲
T2215_.58.0735b11: 法而其中明心無自性義未明分柝於其一切
T2215_.58.0735b12: 法中一一別相中求心自性即無自性義也。然
T2215_.58.0735b13: 今明於其一一法。而分別求之心無自性義
T2215_.58.0735b14: 云也。文云。前説不在者。此不字者爲是諸法
T2215_.58.0735b15: 不攝在義也。疏若心不與至住意界耶者。是
T2215_.58.0735b16: 明爲除破外人重於十八界中若執有自心性
T2215_.58.0735b17: 之依住處之妄執迷見故而先責問之義也。
T2215_.58.0735b18: 文若心不與諸趣同性者。是明於前第三番
T2215_.58.0735b19: 雖云遣執心。而今重尚分柝之心無自性義
T2215_.58.0735b20: 也。文爲住眼界等者。是爲明破於彼第三番。
T2215_.58.0735b21: 亦更問應生執著義故。先責問此咎也。前第
T2215_.58.0735b22: 三番中約諸趣明心無自心義故。今更轉又
T2215_.58.0735b23: 迷執於十八界尚推求心有自性耶故。爲遣
T2215_.58.0735b24: 此咎故。此第四番遣執文來也。疏若心住眼
T2215_.58.0735b25: 至有住處者。是明此第四番中正遣執義也。
T2215_.58.0735b26: 意云。設心若執有能住於眼界等中義者。今
T2215_.58.0735b27: 此所住十八界是假有即空相故。以何物而
T2215_.58.0735b28: 可爲心之所住處耶。何於虚假法中可爲實
T2215_.58.0735b29: 相心之所住處耶云也。疏況復心之實相住
T2215_.58.0735c01: 在眼中者。是設雖能住心是實有相義。所住
T2215_.58.0735c02: 十八界是虚假不實法也。能住所住義不相
T2215_.58.0735c03: 順故。於十八界中不可求能住自心云也。疏
T2215_.58.0735c04: 如眼界者至皆應廣説者。是此經文且明擧
T2215_.58.0735c05: 十八界一科而理實可類攝餘蘊處中心不可
T2215_.58.0735c06: 得義也。上來約外外道邪執而明心無自性
T2215_.58.0735c07: 也。自下復次釋意。是約内教之外道邪執而
T2215_.58.0735c08: 遣其迷執即顯心無自性也。是此近正爲洗
T2215_.58.0735c09: 除淨菩提心門之行者邪執故。遠爲制止内
T2215_.58.0735c10: 外外道邪執故。此第四番遣執文來也。疏復
T2215_.58.0735c11: 次前已至聲聞故者。明此第四番破執文來
T2215_.58.0735c12: 意也。疏犢子部至不可説藏中者。是擧所破
T2215_.58.0735c13: 邪執計也於此所破邪執有二類。一者犢子
T2215_.58.0735c14: 部計也。是小乘二十部中我法倶有宗義也。
T2215_.58.0735c15: 二者説一切有部計。是二十部中法有我無
T2215_.58.0735c16: 宗也。此文是擧我法倶有宗計也。文譬如四
T2215_.58.0735c17: 大和合有眼法。如是五衆和合有人法者。是
T2215_.58.0735c18: 此部所立我法倶有義成立意也。譬如四大
T2215_.58.0735c19: 和合有眼法者。是立我法之同喩也。此義如
T2215_.58.0735c20: 薩婆多宗所立故。基師五根章云。薩婆多師
T2215_.58.0735c21: 別有ヲモテ四大生等五因爲因縁造眼等五眼。
T2215_.58.0735c22: 火唯身觸。根雖和集並實有體云云問何以
T2215_.58.0735c23: 薩婆多宗義而比知犢子部立五根義耶。答
T2215_.58.0735c24: 異部宗輪論云。即於此第三百年。從説一切
T2215_.58.0735c25: 有部流出一部名犢子部。其犢子部本宗同
T2215_.58.0735c26: 云云故爾知也。又同論説此部所立義云。
T2215_.58.0735c27: 謂補特伽羅非即蘊離蘊。依蘊處界假施設
T2215_.58.0735c28: 名。諸行有暫住亦有刹那滅。諸法若離補特
T2215_.58.0735c29: 伽羅無從前世依補特伽羅可説有移轉云云
T2215_.58.0736a01: 又五教章云。犢子部等彼立三聚法。一有爲
T2215_.58.0736a02: 法。二無爲法。三非二聚。初二法。後一我。又
T2215_.58.0736a03: 立五法藏。一過去二未來三現在四無爲五
T2215_.58.0736a04: 不可説。此即是我不可説。是有爲トモ無爲トモ
T2215_.58.0736a05: 云云私云。犢子者是部主名也上古仙
人化母牛而所令生子是爲部主也
疏説一切有
T2215_.58.0736a06: 至實有自性者。是擧第二所破邪執計也。此
T2215_.58.0736a07: 義意如五教章云。二法有我無宗。謂薩婆
T2215_.58.0736a08: 多等彼説諸法二種所攝。一名二色。或曰
T2215_.58.0736a09: 所攝謂三世及無爲。或五謂一心二心所三
T2215_.58.0736a10: 色四不相應五無爲故。一切法皆悉實有云云
T2215_.58.0736a11: 疏以如是戲論法故不識其心者。是總令破
T2215_.58.0736a12: 彼前二部小乘所計也。是於前前諸番中破
T2215_.58.0736a13: 邪執訖正義顯盡。故今只總破之也。疏若能
T2215_.58.0736a14: 觀心至戲論皆盡也者。是顯觀行者所得正
T2215_.58.0736a15: 義也。意云。能觀心即不分別所觀境之有無
T2215_.58.0736a16: 相也。而唯證會眞如理云也。此義如密嚴
T2215_.58.0736a17: 經云。若有勝瑜祇善住三三摩地遠離能所
T2215_.58.0736a18: 覺寂然心不生。是名眞實修無相大乘教云云
T2215_.58.0736a19: 意云。住淨菩提心門菩薩能縁心所縁境倶
T2215_.58.0736a20: 亡今不生。是名無生觀也。故菩提心論云。當
T2215_.58.0736a21: 知一切法空。已悟法本無生心體自如不見
T2215_.58.0736a22: 身心。住於寂滅平等究竟眞實之智令無退
T2215_.58.0736a23: 云云疏非見非顯現者至言之耳者。此牒
T2215_.58.0736a24: 經文。而先且出異人謬釋義而輕拒之義。約
T2215_.58.0736a25: 正義意是總爲欲淨除一切執有自性之微細
T2215_.58.0736a26: 妄執故也。就此文有二人謬釋也。初人意
T2215_.58.0736a27: 云。佛能證一切種智。是於一切衆生平等共
T2215_.58.0736a28: 有性也。然爲無始無明被覆藏故不顯現也。
T2215_.58.0736a29: 但除無明時本有智慧顯現云意也。後人意
T2215_.58.0736b01: 云。佛所證一切境界本有性得性。不新修
T2215_.58.0736b02: 所造也。然有煩惱中伏藏時此本有功徳不
T2215_.58.0736b03: 現在也。若除去伏藏煩惱等時本有功徳顯
T2215_.58.0736b04: 現云也。問此二人之所釋其差別義如何。答
T2215_.58.0736b05: 雖其菩提心之本有義彼是同意。今且約能
T2215_.58.0736b06: 證智與所證理別義故辨其差別之意。若不
T2215_.58.0736b07: 爾者此義難別故也。問此二人所釋義是當
T2215_.58.0736b08: 正義何輕拒之破難也。答此破意云。大乘初
T2215_.58.0736b09: 修業人依從無始來執世諦實有本習力故。
T2215_.58.0736b10: 尚於大乘法中即執著爲佛智見之能證智所
T2215_.58.0736b11: 證理者雖色心具足而從無始已來無増減
T2215_.58.0736b12: 相。而依無明煩惱所覆弊而不顯現人。則成
T2215_.58.0736b13: 此執著咎也。此執著相者當起信論説五種
T2215_.58.0736b14: 人見中第三人見義也。故彼論云。三者聞
T2215_.58.0736b15: 修多羅説如來之藏無有増減體備一切功徳
T2215_.58.0736b16: 之法。以不解故即謂如來之藏有色心法自
T2215_.58.0736b17: 相差別。云何對治。以唯依眞如義説故。因
T2215_.58.0736b18: 生滅染義示現説差別故。以證文可知破此
T2215_.58.0736b19: 二師所計義意也。又解云。存此本有性得
T2215_.58.0736b20: 功徳意是理實可讓法佛所證境三摩地之中
T2215_.58.0736b21: 所明方便爲究竟門也。然未於此淨菩提心
T2215_.58.0736b22: 門中安此義是不可釋云也。不符佛意義也。
T2215_.58.0736b23: 重意云。此淨菩提心門是遣盡一切有相執
T2215_.58.0736b24: 之遮情門也。是非表徳謂也。然物未然此中
T2215_.58.0736b25: 安表徳意。是不契佛正意云也。依此義故。二
T2215_.58.0736b26: 教論云。龍猛般若燈論觀邪見品云。般若中
T2215_.58.0736b27: 説。佛告勇猛極勇猛菩薩。知色非起見處亦
T2215_.58.0736b28: 非斷見處。亦乃至受想行識非起見處亦非
T2215_.58.0736b29: 斷見處者。是名般若波羅密。今以無起等差
T2215_.58.0736c01: 別縁起令開解者。所謂息一切戲論及一異
T2215_.58.0736c02: 等種種見悉皆寂也。是自覺法。是如虚空
T2215_.58.0736c03: 法。是無分別法。是第一義境界法。以如是
T2215_.58.0736c04: 等眞實甘露而令開解。是一部論宗。喩曰。今
T2215_.58.0736c05: 依斯文明知。中觀等息諸戲論寂滅絶離以
T2215_.58.0736c06: 爲宗極。如是義意皆是遮情之門。不是表徳
T2215_.58.0736c07: 之謂。論主自斷入道初門私云。是文能
T2215_.58.0736c08: 契此處義也。又解。此破是破立前從修因而
T2215_.58.0736c09: 有果徳義也。意云。於一切衆生身中從本以
T2215_.58.0736c10: 來在佛功徳智慧色身義。是實於因中在借
T2215_.58.0736c11: 説果位功徳云也。實於凡夫因位中直不謂
T2215_.58.0736c12: 佛功徳智慧自然具足圓滿也。但顯示依修
T2215_.58.0736c13: 因行其中定所可得果徳之道理。故云一切
T2215_.58.0736c14: 衆生身中有佛功徳常住也。而不解是意者。
T2215_.58.0736c15: 妄謂法佛諸功徳智慧一切皆不修因行以
T2215_.58.0736c16: 前皆悉具足圓滿也。但被覆無明等惑障不
T2215_.58.0736c17: 顯現也。成此解入即不可義云也。故明修因
T2215_.58.0736c18: 行後定當得佛功徳也。如涅槃經二十七云
T2215_.58.0736c19: 譬如有人家有乳酪有人問言汝有蘇耶。答
T2215_.58.0736c20: 言。我有酪實非蘇以巧方便定當得故。故言
T2215_.58.0736c21: 有蘇。衆生亦爾。盡皆有心凡有心者。定當得
T2215_.58.0736c22: 成無上正等覺云云又爲破不待修因前而執
T2215_.58.0736c23: 佛果本有執故。涅槃經三十六云。若有人言
T2215_.58.0736c24: 一切衆生悉有佛性常樂我淨不作不生煩惱
T2215_.58.0736c25: 因縁故不可見。當知是人謗佛法僧乃至
T2215_.58.0736c26: 有説言。衆生佛性非有如虚空非無如兎角。
T2215_.58.0736c27: 何以故虚空常故。兎角無故。是故得言亦有
T2215_.58.0736c28: 亦無。有故破兎角無故破虚空。如是説者
T2215_.58.0736c29: 不謗三寶云云又同經二十七云。一切衆生
T2215_.58.0737a01: 定得阿耨多羅三藐三菩提故。是故我説一
T2215_.58.0737a02: 切衆生悉有佛性。一切衆生眞實未有三十
T2215_.58.0737a03: 二相八十種好。以是義故我於此經而説是
T2215_.58.0737a04: 偈。本有今無本無今有三世有法無有是處
T2215_.58.0737a05: 云云私云。二師不得此義意而於淨菩提心
T2215_.58.0737a06: 門存不依修因行而佛果本有義故成此破。
T2215_.58.0737a07: 又解。此淨菩提門是唯約心眞如門遣盡妄
T2215_.58.0737a08: 執門意也。而於此心眞如門方存用彼心生
T2215_.58.0737a09: 滅門中染淨差別義。即是不得此中所用淨
T2215_.58.0737a10: 菩提心門意故破之也。問就前義若法佛
T2215_.58.0737a11: 功徳是不本有法。但待修因生者法佛内證
T2215_.58.0737a12: 功徳既成無常法。亦非常住本有之法佛功
T2215_.58.0737a13: 徳。爲無明煩惱等所覆弊者。既違菩提心論
T2215_.58.0737a14: 説。當知法爾應住普賢大菩提心一切衆生
T2215_.58.0737a15: 本有薩埵爲貪瞋癡煩惱之所縛故。諸佛大
T2215_.58.0737a16: 悲以善巧智説此甚深祕密瑜伽。令修行者
T2215_.58.0737a17: 於内心中觀日月輪。由作此觀照見本心。湛
T2215_.58.0737a18: 然清淨猶如滿月光遍虚空無所分別答此
T2215_.58.0737a19: 離最深。今通云。彼涅槃經尚對菩提心門中
T2215_.58.0737a20: 所被對治有執人而説佛性理故。猶隱佛性
T2215_.58.0737a21: 本來常住不待修因本有功徳具足義也。此
T2215_.58.0737a22: 眞言家是依淨菩提心門遣盡諸妄執義故。
T2215_.58.0737a23: 直任如實道理而顯説本有常住功徳云也。
T2215_.58.0737a24: 故無相違咎也。疏若淨菩提至見無上菩提
T2215_.58.0737a25: 者。此立道理而破前二師謬釋意也。此師
T2215_.58.0737a26: 釋不得了此淨菩提心門深意云也。深意者
T2215_.58.0737a27: 此門意而爲欲除遣盡一切有所得相執故。
T2215_.58.0737a28: 然猶未了本有性徳三密門菩提心相以前。
T2215_.58.0737a29: 而進執菩提心門本有義是還可増法執云
T2215_.58.0737b01: 也。問若爾者何新華嚴第五十一云無一衆
T2215_.58.0737b02: 生而不具眞如智慧。但以妄想顛倒執著而
T2215_.58.0737b03: 不證得。若離妄想一切智自然智無礙智則
T2215_.58.0737b04: 得現前云云又起信論云。本覺性具足過恒
T2215_.58.0737b05: 河沙功徳本有恒常云云此等經論約淨菩提
T2215_.58.0737b06: 心門。而豈不説性得本有功徳耶。答此義可
T2215_.58.0737b07: 有二所由。一者是於因分淨菩提心門中而借
T2215_.58.0737b08: 説果分性得本有功徳。而爲助成因分功徳
T2215_.58.0737b09: 故也。若不爾者誰人樂修行因分教行法耶。
T2215_.58.0737b10: 此義法藏師意也。二者此淨菩提心門中本
T2215_.58.0737b11: 覺本有功徳義。實對無明等恒河沙過患數
T2215_.58.0737b12: 量而假顯本有性功徳立義也。故不相違。依
T2215_.58.0737b13: 此義釋大衍論第六云。本覺體中六相功徳
T2215_.58.0737b14: 各各待觀。何等過患以之爲對建立顯示。所
T2215_.58.0737b15: 謂根本無明熏習一心之海發業等種種諸識
T2215_.58.0737b16: 隱覆般若實智之明増長愚癡迷亂之暗。即
T2215_.58.0737b17: 是不覺無明之界量明以之爲對。一心之性
T2215_.58.0737b18: 寂滅無起。即是本覺惠明之安徳云云又同
T2215_.58.0737b19: 論第五云。一者相待相成似有意。謂欲顯示
T2215_.58.0737b20: 染淨諸法皆悉相待而得成立。無有唯自建
T2215_.58.0737b21: 立法故。二者本無性空非有意。謂欲顯示染
T2215_.58.0737b22: 淨諸法種種名字於本無中權假建立一切皆
T2215_.58.0737b23: 悉非自名故。三者相待相成顯空意。謂欲
T2215_.58.0737b24: 顯示染淨諸法由相觀故從本已來無有自體
T2215_.58.0737b25: 自性定故云云疏又經中自説至亦無分別
T2215_.58.0737b26: 者。是引此經文證而破淨菩提心有相云師
T2215_.58.0737b27: 義意也。疏猶如虚空至染汚之者。以喩釋上
T2215_.58.0737b28: 所引經文離分別義也。喩意虚空極淨故於
T2215_.58.0737b29: 諸色無穢汚之用云也。疏心性互爾者合喩
T2215_.58.0737c01: 也。疏一切分別至離一切相也者。是明所觀
T2215_.58.0737c02: 淨菩提心自性遠離能分別心及所分別相義
T2215_.58.0737c03: 也。能縁心所縁境從本已來相待建立也。若
T2215_.58.0737c04: 無心時境即不成也。若境無時心即不生故
T2215_.58.0737c05: 也。雖然心勝是本也。境劣是末義也。依此義
T2215_.58.0737c06: 故論云。一切諸法唯依妄念而有差別。若離
T2215_.58.0737c07: 妄念即無一切境界之相云云又解。經文離諸
T2215_.58.0737c08: 分別者。於是淨菩提心不可見法云也。是諸
T2215_.58.0737c09: 妄念之分別心不及處云也。次文無分別者。
T2215_.58.0737c10: 此淨菩提心直即無分別縁慮云也。疏經云
T2215_.58.0737c11: 所以至滿足者。此牒明本覺眞心無分別義
T2215_.58.0737c12: 之所由經文也。此經文是釋菩提心無分別
T2215_.58.0737c13: 無妄念意也。意云。虚空是無分別性也。及
T2215_.58.0737c14: 菩提是亦無分別性也。此二種法無二無別
T2215_.58.0737c15: 法故。倶皆無妄念分別及所分別義云也。問
T2215_.58.0737c16: 此中虚空是世間事虚空歟。爲當理虚空歟。
T2215_.58.0737c17: 答准上文謂疏文曰如是即是毘婆沙義。虚
T2215_.58.0737c18: 空無過無徳今如來身離一切過等。又後文
T2215_.58.0737c19: 云。實非世間虚空所能遍喩云云故知。可言事
T2215_.58.0737c20: 虚空是能喩法也。可言是中所喩之虚空是
T2215_.58.0737c21: 理虚空也。所以者何事虚空是假立法也。是
T2215_.58.0737c22: 於色法闕無分位假立事虚空也。理虚空
T2215_.58.0737c23: 者。釋論第三云。性虚空理有十種。一者無
T2215_.58.0737c24: 障礙義。諸色法中無障礙故。乃至此虚空
T2215_.58.0737c25: 理二種淨智親所内證相應倶有不捨離云云
T2215_.58.0737c26: 經中云。心虚空界菩提三種無二故。定可
T2215_.58.0737c27: 知。是取所喩理虚空義故。又疏云。以世
T2215_.58.0737c28: 間易解空譬離解空也云云問此三種無差別
T2215_.58.0737c29: 之中有差別相如何。答心者是本覺眞如心。
T2215_.58.0738a01: 是即有神解性故名心。亦有堅實義故名心
T2215_.58.0738a02: 也。虚空者此眞如性。即離障礙等十義具足
T2215_.58.0738a03: 故名爲虚空也。菩提者是本覺始覺般若也。
T2215_.58.0738a04: 始覺即同本覺也。此三種一體有三義云也。
T2215_.58.0738a05: 疏如上種種至求菩提義者。總釋所牒經文
T2215_.58.0738a06: 本意也。謂上來四番遣執清淨之門也。是爲
T2215_.58.0738a07: 發明於隨染本覺自心而令起發求菩提心。
T2215_.58.0738a08: 即滿始覺果而同於本覺眞源故云也。疏今
T2215_.58.0738a09: 復結言至有三名耳者。以散釋意令歸經本
T2215_.58.0738a10: 義也。此性同虚空等一行經文。是總結第四
T2215_.58.0738a11: 番遣執義文云也。疏即此一法界至不壞因
T2215_.58.0738a12: 縁者。自下爲欲建立大悲爲根方便滿足句義
T2215_.58.0738a13: 故明眞俗二諦互交徹事理二法各不相背義
T2215_.58.0738a14: 成立也。意云。本覺眞心理中一切諸法皆性
T2215_.58.0738a15: 空無明故不可有大悲爲根方便滿足義也。
T2215_.58.0738a16: 雖然但本覺隨染心生滅門中有隨染業幻事
T2215_.58.0738a17: 故有佛界有衆生界也。於佛界可歸依於衆
T2215_.58.0738a18: 生可拔濟故。所以大悲爲根而方便滿足妙
T2215_.58.0738a19: 術最至要者也。疏實相以至能所之異者。是
T2215_.58.0738a20: 明眞如門中菩提心理絶能縁所縁能化所化
T2215_.58.0738a21: 義而畢竟都無義也。疏以不壞故至波羅蜜
T2215_.58.0738a22: 滿足者。是明於生滅門中隨染業幻境界。而
T2215_.58.0738a23: 有能化佛有所化有情故。佛可拔濟衆生苦
T2215_.58.0738a24: 故。衆生可登佛果故。此大悲爲根方便滿足
T2215_.58.0738a25: 義有云也。疏即是究竟不思議中道義也者。
T2215_.58.0738a26: 此眞如門生滅門雙觀是名中道正觀也。若唯
T2215_.58.0738a27: 觀眞如門唯理。即可闕大悲萬行故。亦可墮
T2215_.58.0738a28: 斷滅見故也。若唯觀生滅門事相者。即迷滯
T2215_.58.0738a29: 眞性理故可増法執有病也。即可墮有見邊
T2215_.58.0738b01: 故也。二觀并修如鳥兩翅能飛漢天。而於生
T2215_.58.0738b02: 死涅槃二道而自在無礙云也。疏經云祕密
T2215_.58.0738b03: 主至如知識其心者。是牒經文。是當第四
T2215_.58.0738b04: 番結文也。疏佛已開示至三句大宗竟者。是
T2215_.58.0738b05: 總結此第四番義意也。此於淨菩提心門直
T2215_.58.0738b06: 是有三句法門云也。一者此發菩提心。是十
T2215_.58.0738b07: 信位也。是菩提心爲因句也。二者行菩提
T2215_.58.0738b08: 心。是三賢十地位。是即大悲句也。三者成
T2215_.58.0738b09: 菩提心。是種因海之因分究竟成佛是也。是
T2215_.58.0738b10: 第三方便句也。以此已上三句法門而爲果
T2215_.58.0738b11: 分之而成趣入方便云也。故二教論云。此宗
T2215_.58.0738b12: 所觀不過三諦。一念心中即具三諦。以此爲
T2215_.58.0738b13: 妙。至如彼百非洞遣四句皆亡唯佛與佛乃
T2215_.58.0738b14: 能究盡。此宗他宗以此爲極。此即顯教關
T2215_.58.0738b15: 楔。但眞言藏家以此爲入道初門云云又云。
T2215_.58.0738b16: 明知中觀等息諸戲論寂滅絶離以爲宗極。
T2215_.58.0738b17: 如是義意皆是遮情之門。不是表徳之謂。論
T2215_.58.0738b18: 主自斷入道初門云云又寶鑰云。華嚴三昧
T2215_.58.0738b19: 一切行。果界十尊諸刹臨。雖入此宮初發
T2215_.58.0738b20: 意。五相成身可追尋云云疏即統論一部至
T2215_.58.0738b21: 知識其心者明説三句法門本意也。意云。爲
T2215_.58.0738b22: 令諸眞言行菩薩淨除一切有所得執心。而
T2215_.58.0738b23: 清淨開顯本有三密菩提心故云也。疏如此
T2215_.58.0738b24: 經者至本無異轍者。意云。爲證判此大日尊
T2215_.58.0738b25: 所説誠實義故。而引餘三世十方佛説之同
T2215_.58.0738b26: 相同味無異説義而。助成此經所説義眞實
T2215_.58.0738b27: 不虚由也。文中如釋迦如來所説法者是引
T2215_.58.0738b28: 例也。意云。法華經中釋迦文佛爲説一乘義
T2215_.58.0738b29: 引十方三世諸佛説法儀式同相一味皆説一
T2215_.58.0738c01: 佛乘之證也。文當知十方三世等者。是引餘
T2215_.58.0738c02: 諸佛説法儀式同相義。而助成大日尊所説三
T2215_.58.0738c03: 句之義理不虚義也。疏故云我説至知識其
T2215_.58.0738c04: 心也者。以散釋意歸經本也。疏經云祕密主
T2215_.58.0738c05: 至不可得者。是牒第五番遣執經文也。疏世
T2215_.58.0738c06: 尊前已至一切佛法故者。是明前第四番之
T2215_.58.0738c07: 次此第五番來所由也。意云。前彼四番各各
T2215_.58.0738c08: 番番所説義猶是狹也。其各各番番所被破
T2215_.58.0738c09: 人是約外道小乘。漸次破兩種人執而各各皆
T2215_.58.0738c10: 攝取之故也。今此第五番所明能治法門甚
T2215_.58.0738c11: 廣博也。是爲決了十方三世佛法故也。又此
T2215_.58.0738c12: 番之被所機總令被一切漸頓兩種人故也。
T2215_.58.0738c13: 前四番別別所破外道小乘者所執實我實法
T2215_.58.0738c14: 即是遍計所執也。此第五番總令爲破悉是
T2215_.58.0738c15: 小乘執及大乘菩薩所觀依他如幻似有所存
T2215_.58.0738c16: 病。及三乘定別執眞俗隔別執故。又兼爲破
T2215_.58.0738c17: 淨菩提心門中之疑。執令生決定信心故也。
T2215_.58.0738c18: 所以擧三世十方佛説同義。故此第五番來
T2215_.58.0738c19: 云也。疏如一切經中至開實相門者。是彼諸
T2215_.58.0738c20: 小乘經所説生空理并三乘共教大乘經所説
T2215_.58.0738c21: 法空理。是爲漸悟鈍根人而説漸教義也。故
T2215_.58.0738c22: 彼方異此經所説淨菩提心門諸法實相如實
T2215_.58.0738c23: 了義説云也。彼三乘共大乘經所説意是約
T2215_.58.0738c24: 遍計所執空無門故。密意而説一切依他圓
T2215_.58.0738c25: 成法自性皆空義故。爲不了義經云也。其方
T2215_.58.0738c26: 爲遣凡夫二乘之麁執故之教道法門也。不
T2215_.58.0738c27: 顯示任諸法自性道理之證道門義云也。文
T2215_.58.0738c28: 或説諸蘊如合。乃至或説諸法。乃至漸次開
T2215_.58.0738c29: 實相等者。是明一乘即三乘義也。一乘是所
T2215_.58.0739a01: 入理三乘是能入門云也。次文彼言諸法實
T2215_.58.0739a02: 相乃至此經心實相者。是約理明三乘即一
T2215_.58.0739a03: 乘義也。謂彼三乘教門之所趣是一乘理法
T2215_.58.0739a04: 云也。又心實相乃至更無別理者。若約本末
T2215_.58.0739a05: 歸攝義釋之者。是明心實相者是本覺與始
T2215_.58.0739a06: 覺菩提心該攝無二無別義也。始覺即同於
T2215_.58.0739a07: 本覺義故也。或若約理智釋之者亦是明本
T2215_.58.0739a08: 覺智與眞如理無二無別義。若約權實釋之
T2215_.58.0739a09: 者。疏彼言諸法至無別理也者。彼三乘教中
T2215_.58.0739a10: 以密意所明諸法實義者。即實是此經中所
T2215_.58.0739a11: 云淨菩提心門中心實相是也。餘經教中隱
T2215_.58.0739a12: 覆不明了説此實相義也。此大日經中如實
T2215_.58.0739a13: 明了説此諸法實相義云也。疏但爲薄福至
T2215_.58.0739a14: 即心之印者。明餘經中所明三乘教義是唯
T2215_.58.0739a15: 説偏單理未顯示圓頓理。是爲契所被漸悟機
T2215_.58.0739a16: 故也。彼漸悟機未根熟時雖聞此大法。彼可
T2215_.58.0739a17: 難信受故也。故於一乘中分別假説三乘教
T2215_.58.0739a18: 云也。是一乘外更無三乘法云也。文且令淨
T2215_.58.0739a19: 除垢障乃至然後爲説即心之印者。此明三
T2215_.58.0739a20: 乘法本從一乘法中流出義也。此即三乘即
T2215_.58.0739a21: 一義也。是三後説一義者此是漸次説一乘
T2215_.58.0739a22: 儀式也。故名云然後爲説即心印也。疏今
T2215_.58.0739a23: 此經至祕密之藏者。此明是經教之殊勝義
T2215_.58.0739a24: 也。是直爲眞言行者頓悟菩薩捨假權方便
T2215_.58.0739a25: 而明諸法實相義故。此則勝於諸經云也。是
T2215_.58.0739a26: 無隱覆意。直住法道理如實顯示諸法假有
T2215_.58.0739a27: 即空無自性義故。是經名了義經云也。此頓
T2215_.58.0739a28: 覺成佛入心實相者。金剛頂經疏云。且漸有
T2215_.58.0739a29: 二種。謂漸漸頓漸。所言漸漸者三乘教。是如
T2215_.58.0739b01: 來誘引衆生之法。未説祕密圓頓法門也。是
T2215_.58.0739b02: 名爲漸。隨此漸教經歴三無數大劫修行勤
T2215_.58.0739b03: 苦從淺至深。是爲漸漸。若祕密頓教是如
T2215_.58.0739b04: 來隨自意之法也。一即無量無量即一。入有
T2215_.58.0739b05: 不有入無不無。有無常一名爲祕密頓。一即
T2215_.58.0739b06: 無量故不妨於頓亦有次第是爲頓漸。無量
T2215_.58.0739b07: 即一故不妨次第而亦有頓。是故漸漸不同
T2215_.58.0739b08: 頓漸云云私云。此義妙契此成佛經所云頓
T2215_.58.0739b09: 覺成佛義也。疏初句云謂至差別相故者。是
T2215_.58.0739b10: 釋分段義也。此中分段者不二種生死中分
T2215_.58.0739b11: 段生死義也。但於因縁合集法分離差別義
T2215_.58.0739b12: 云也。爲令諸菩薩除遣依他法如約性之假
T2215_.58.0739b13: 有義猶存有所得相妄執故也。疏行者當知
T2215_.58.0739b14: 至不異於心也者。是明觀依他即空所顯即
T2215_.58.0739b15: 是眞空理性也。意云。於依他法中求諸法眞
T2215_.58.0739b16: 性處自然顯得依他即空之性眞如理云也。
T2215_.58.0739b17: 重意云。於依他諸法中求此色心等實相自
T2215_.58.0739b18: 性處唯無色心等實自性而但有眞如理性云
T2215_.58.0739b19: 也。此眞如理性者是非有別物也。但即依他
T2215_.58.0739b20: 法之性空凝寂理是也。如菩提心論云。當知
T2215_.58.0739b21: 一切法空。已悟法本無生心體自如不見身
T2215_.58.0739b22: 心。住於寂滅平等究竟眞實之智令無退失
T2215_.58.0739b23: 云云疏色謂青黄等者。是文易了故頓不記
T2215_.58.0739b24: 之也。疏復觀自身至尚無所有者。觀五蘊性
T2215_.58.0739b25: 空義用五種喩。如次可配五蘊無自性義也。
T2215_.58.0739b26: 此義如密嚴經上卷具説也。疏況於其中而
T2215_.58.0739b27: 得有心者。是於外色塵中執有心自性義前
T2215_.58.0739b28: 文已破畢。故亦今爲破内五蘊實有性執而
T2215_.58.0739b29: 顯示此無自性義也。文況於其中而得有心
T2215_.58.0739c01: 者。成是五蘊是即空假有也。然離此即空理
T2215_.58.0739c02: 而亦可有心自性義耶云也。意云。五蘊即空
T2215_.58.0739c03: 性是即自性清淨心也。此自性淨心之外亦
T2215_.58.0739c04: 更不可有五蘊之自性體義云也。疏從麁至
T2215_.58.0739c05: 細去廣就略者。意云。五蘊中色蘊麁受蘊
T2215_.58.0739c06: 細也。乃至如是展轉前後相望最後識蘊最
T2215_.58.0739c07: 爲細云也。於此五蘊中始從麁色終至細識。
T2215_.58.0739c08: 於一一中求心自性倶遂皆不可得云也。又
T2215_.58.0739c09: 去廣就略者捨法總相而就別相中而分柝一
T2215_.58.0739c10: 一法而於分柝法中求自心性遂不可得云
T2215_.58.0739c11: 也。疏乃至現在至無住時者。明是於五蘊始
T2215_.58.0739c12: 從麁色終至細識蘊刹那刹那無常變壞故。
T2215_.58.0739c13: 而無自性義也。疏又復後衆生於本不生際
T2215_.58.0739c14: 者。是如是五蘊等諸有爲法有假有性空義
T2215_.58.0739c15: 故。即中道義亦成立也。假有與性空乃之中
T2215_.58.0739c16: 間所顯是非空非有義也。如是三諦道理成立
T2215_.58.0739c17: 故。而離偏邪之若有執若空執。若亦有亦空
T2215_.58.0739c18: 執。若不空不有執等云也。一異去來等執准
T2215_.58.0739c19: 之可知。文遠離一切戲論至於本不生際者。
T2215_.58.0739c20: 是明始覺智之斷諸麁細識惑染。遂究竟到本
T2215_.58.0739c21: 覺不生理義也。疏本不生際至清淨心者。是
T2215_.58.0739c22: 雖三諦即是一體無二義而此淨菩心門實所
T2215_.58.0739c23: 存是即空妙理也。依此義意故。此文説此
T2215_.58.0739c24: 義名爲極無自性心也。即是本不生理也。是
T2215_.58.0739c25: 爲欲令行者洗淨無始以來所串習有所得執
T2215_.58.0739c26: 故。殊明本不生義也。本不生際者是眞如自
T2215_.58.0739c27: 體性義也。眞如是以無生無滅而爲自體故
T2215_.58.0739c28: 也。自性清淨心者是本覺義。又是眞如之徳
T2215_.58.0739c29: 用也。此性不染而遠離諸雜染煩惱有漏義
T2215_.58.0740a01: 也。心是眞實義也。勝鬘經云。自性清淨心
T2215_.58.0740a02: 而有染汚難了知云云清素法師云。眞如爲
T2215_.58.0740a03: 心心體堅實不可壞也云云眞興僧都云。眞
T2215_.58.0740a04: 如云眞實心也。心之性故名即質多心也云云
T2215_.58.0740a05: 疏自性清淨至阿字門者。順逆明本覺與眞
T2215_.58.0740a06: 如相即意也。是顯示於本不生際者即是眞
T2215_.58.0740a07: 如性。眞如性有自性心徳自性*心徳即是
T2215_.58.0740a08: 本覺心王也。即以此本不生者。爲其自性淨
T2215_.58.0740a09: 心之性云也。疏以心入阿字門也者。是明無
T2215_.58.0740a10: 生觀心之照境義也。意云。能作心尚假有性
T2215_.58.0740a11: 空。何況所作境非性空耶。疏已説觀諸法實
T2215_.58.0740a12: 相者。是結前依他諸法即是眞如實相義也。
T2215_.58.0740a13: 疏次明觀於我者。是發生明遍計所執即空
T2215_.58.0740a14: 義也。謂前觀達依他諸法自性即空理也。故
T2215_.58.0740a15: 今還彌照所執本來不可得義也。疏故云若
T2215_.58.0740a16: 我至若清淨者。引經而證成釋意也。疏如上
T2215_.58.0740a17: 於蔭至有心可得者。意云。上所明於蘊等諸
T2215_.58.0740a18: 法中。猶其性虚假不實而無自性理也。何況
T2215_.58.0740a19: 別有實我我所耶云也。但世間謂有我。是但
T2215_.58.0740a20: 有虚假名字及妄情謂而無實義云意也。文
T2215_.58.0740a21: 而不可得者。實我不可得也。於此我性無
T2215_.58.0740a22: 義豈有心自性耶云也。疏清淨者即至爲菩
T2215_.58.0740a23: 提也者。擧此外道所計清淨行義也。如善惡
T2215_.58.0740a24: 因果經第五云。阿羅邏仙人答悉達太子云。
T2215_.58.0740a25: 若欲斷此生死本者。先當出家修持戒行謙
T2215_.58.0740a26: 卑忍辱。住空閑處修習禪定離欲惡不善法。
T2215_.58.0740a27: 有覺有觀得初禪除覺觀定生入喜心得第二
T2215_.58.0740a28: 禪。捨喜心得正念。具樂根得第三禪。除苦
T2215_.58.0740a29: 樂得淨念。入捨根得第四禪。獲無想報。別
T2215_.58.0740b01: 有一師説。如是處名爲解脱。從定覺已然後
T2215_.58.0740b02: 方知非解脱處。離色想入空處滅有對想入
T2215_.58.0740b03: 識處。滅無量識想唯觀一識。入無所有處離
T2215_.58.0740b04: 種種想入非想非非想處。此處名爲究竟解
T2215_.58.0740b05: 脱。是諸學者之彼岸也。太子若欲斷於生老
T2215_.58.0740b06: 病死患者。應當修學如是之行云云疏如長
T2215_.58.0740b07: 爪梵志至而受是見者。爲顯示此淨菩提心
T2215_.58.0740b08: 之觀行者。能觀心中而求自心相而無心自
T2215_.58.0740b09: 性義故。擧其一外道所計相爲例而顯此義
T2215_.58.0740b10: 也。此梵志極根性聽惠人也。雖不承諾諸餘
T2215_.58.0740b11: 見。而以此不承諾諸見之見而爲所存自見。
T2215_.58.0740b12: 而承諾此見云也。故如來破此見云。汝雖
T2215_.58.0740b13: 不受一切法存此不受見故。已是有所見也。
T2215_.58.0740b14: 然何汝云不受一切法耶。此梵志了存於一
T2215_.58.0740b15: 切諸法不受見故佛則破之。有所存見。則墮
T2215_.58.0740b16: 負處也。此義如智論及天台法花文句疏第
T2215_.58.0740b17: 一卷明文。今亦如是至淨菩提心也者。例
T2215_.58.0740b18: 合前義也。意云。行者既雖遣諸執而以觀諸
T2215_.58.0740b19: 法空之智慧。謂爲清淨義。而是亦取著之此
T2215_.58.0740b20: 亦爲妄見云也。然於此觀空之取著心中求
T2215_.58.0740b21: 心自性。此中心自性是不可得性也。於此能
T2215_.58.0740b22: 觀心所觀境中倶心不可得也。觀達此者名
T2215_.58.0740b23: 爲入眞淨菩提心云也。疏以上廣對五蘊者。
T2215_.58.0740b24: 是中結明五蘊無自性義故爲此中無心自性
T2215_.58.0740b25: 義云也。疏次復説十至不可得者。發生次於
T2215_.58.0740b26: 十八界十二處凡餘一切因縁所成法中明心
T2215_.58.0740b27: 不可得義也。疏阿毘曇至攝一切法者。是
T2215_.58.0740b28: 明已上小乘論中所明三科法中所攝盡一切
T2215_.58.0740b29: 法中心不可得義也。疏乃至一切至廣明者
T2215_.58.0740c01: 是也者。上來約小乘所立三科法門而明一
T2215_.58.0740c02: 切法中心不可得義訖。自此下總約大乘義
T2215_.58.0740c03: 所立明一切有爲法中心不可得義云也。疏
T2215_.58.0740c04: 如於蔭界入至亦不可得者。下別釋其歴一
T2215_.58.0740c05: 切法中心不可得義也。文如於陰界入等者。
T2215_.58.0740c06: 是指先小乘法中心不可得之例也。疏以心
T2215_.58.0740c07: 不可得故至不可得也者。是爲成本覺自心
T2215_.58.0740c08: 極無性義故。又爲遣心性之常樂我淨非常
T2215_.58.0740c09: 我淨定執故云意也。夫常樂我淨義是對待
T2215_.58.0740c10: 無明等有爲法之無常變壞義。煩惱果報繋
T2215_.58.0740c11: 縛不自在義。三苦八苦等逼迫義。煩惱染汚
T2215_.58.0740c12: 不淨義。而對量建立本覺自心常樂我淨義
T2215_.58.0740c13: 云也。於自性本覺不謂實有常樂我淨四徳
T2215_.58.0740c14: 也。又對待有爲染法過患時不謂本覺無常
T2215_.58.0740c15: 樂我淨徳也。具義意如上所引釋論第六眞
T2215_.58.0740c16: 如體相具六義中云也。疏復次如聲聞至正
T2215_.58.0740c17: 法眼生者。爲成依淨菩提心門眞言行菩薩
T2215_.58.0740c18: 得生法二空無性觀義故。引小乘人見諦得
T2215_.58.0740c19: 果例也。小乘人初入見道時用八正道則斷
T2215_.58.0740c20: 三界分別我執相應迷理煩惱云也。八直道
T2215_.58.0740c21: 者是八正道云事也。八正道者正見正思惟
T2215_.58.0740c22: 正語正業正命正精進正念正定也。此八種
T2215_.58.0740c23: 行無邪曲而直趣入聖道故名八正道也。且
T2215_.58.0740c24: 約聲聞人明生空觀者。謂於五蘊等三科法
T2215_.58.0740c25: 中。求我自性處究竟我性不可得。又離
T2215_.58.0740c26: 蘊等外求我性處凡亦我體不可得也。又蘊
T2215_.58.0740c27: 等雖有假我相義而亦其實我不可得云也。
T2215_.58.0740c28: 是無我觀行熟得無漏生空觀時。離三界分
T2215_.58.0740c29: 別煩惱障名云八直道中遠塵離垢也。彼入
T2215_.58.0741a01: 見道得苦法忍等十六心名云得正法眼生
T2215_.58.0741a02: 也。疏眞言門至得法眼淨者。依前小乘例而
T2215_.58.0741a03: 正成眞言門淨菩提心菩薩得法眼淨義也。
T2215_.58.0741a04: 是即菩提心爲因句耳。文初觀陰界入時等
T2215_.58.0741a05: 者。此初明於蘊等中求心心不可得義云也。
T2215_.58.0741a06: 文相在亦不可得者。五蘊等除有似我現相。
T2215_.58.0741a07: 其實我不可得故云意也。問遠塵離苦正法
T2215_.58.0741a08: 眼生者。是小乘義。何大乘意用此義耶。答
T2215_.58.0741a09: 此義亦通用大乘中也。故惠沼師金光明經
T2215_.58.0741a10: 疏一云。遠塵離垢等者。准大莊嚴論得入初
T2215_.58.0741a11: 地亦得法眼淨。不唯聲聞等。又云。准瑜伽論
T2215_.58.0741a12: 預流果文。無定説故可通云云八正道大乘中
T2215_.58.0741a13: 亦通用之也。疏若不作如至無由悟入者。若
T2215_.58.0741a14: 遍歴諸三科四諦十二支六度四攝乃至佛果
T2215_.58.0741a15: 無上菩提等法中不明心無自性義者。眞言
T2215_.58.0741a16: 行菩薩不能解淨菩提心門義云也。以此方
T2215_.58.0741a17: 便而欲明爲祕密教法門云也。疏如餘遠離
T2215_.58.0741a18: 至心之影像者。是勝劣相對而欲明修行淨
T2215_.58.0741a19: 菩提心門一乘教菩薩。勝於修行餘三乘教門
T2215_.58.0741a20: 無方便菩薩義故。先出劣者也。文觀人法二
T2215_.58.0741a21: 空猶未能遠離之影像者。三乘教之菩薩約
T2215_.58.0741a22: 所執空門而觀我法空無義時。其二空之相
T2215_.58.0741a23: 是自識所變影像云也。但於二空爲門。所顯
T2215_.58.0741a24: 得眞如理。不謂自心所變影像云也。故修行
T2215_.58.0741a25: 彼三乘般若之無方便菩薩作遍計所執空之
T2215_.58.0741a26: 影像而爲究竟理故。猶不離心之影像云也。
T2215_.58.0741a27: 疏今眞言行至悟法門也者。是正明此門之
T2215_.58.0741a28: 觀行殊勝於前人義也。此教菩薩是初發心
T2215_.58.0741a29: 時眞依了達依眞言門而自心本不生眞如理
T2215_.58.0741b01: 云也。此別雖不作所執空解。自然稱究竟空
T2215_.58.0741b02: 理故。自然而稱所執無理得正體智速疾登
T2215_.58.0741b03: 法佛果。終離心所變影像。此行者悟解有
T2215_.58.0741b04: 爲諸法即體眞性理故。我法二執頓淨除成
T2215_.58.0741b05: 如淨虚空云也。又義如密嚴經云。若有勝
T2215_.58.0741b06: 瑜祇善住三摩地遠離能所覺。寂然心不生。
T2215_.58.0741b07: 是名眞實修無相大乘教。若欲生密嚴常應
T2215_.58.0741b08: 如是觀云云意云。若證達諸法空理。行者究
T2215_.58.0741b09: 竟是能縁心所縁境倶己息義。是即實離心
T2215_.58.0741b10: 之影像義云也。又云。若知唯識現離於心
T2215_.58.0741b11: 所得。分別不現前亦不住其性。是時攀縁
T2215_.58.0741b12: 離寂然心正受。捨於世間中所取能取
T2215_.58.0741b13: 云云故此疏第十五云。以此實如空者。實即
T2215_.58.0741b14: 如空猶空也。無自性名實。實者即如空也。實
T2215_.58.0741b15: 者非妄語也。次云。以是所見猶如佛見實
T2215_.58.0741b16: 即同佛也。先佛亦如是見也。我亦如是見故
T2215_.58.0741b17: 云及也。實及空非妄語并見如佛云云疏經
T2215_.58.0741b18: 云祕密主至障三昧者。是牒淨菩提心門菩
T2215_.58.0741b19: 薩之得益經文也。疏入佛智惠有無量方門
T2215_.58.0741b20: 者。總釋此門中得益之所由也。於此義總
T2215_.58.0741b21: 言之者有三句法門也。別論之者。有菩提心
T2215_.58.0741b22: 爲因句大悲爲根句也。疏今此宗直至如來
T2215_.58.0741b23: 境界者。此廣釋此菩薩得益相也。文則是
T2215_.58.0741b24: 初入一切如來境界者。是入此淨菩提心門
T2215_.58.0741b25: 菩薩不久而當證入後方便究竟句法佛果海
T2215_.58.0741b26: 云也。又解。此淨菩提心門即是入諸佛之方
T2215_.58.0741b27: 便境界云意也。問此三昧是菩薩三賢十地
T2215_.58.0741b28: 中有於何位耶。答用心次第云。初觀之時
T2215_.58.0741b29: 假月爲喩。遍周之後無復延縮。作此觀已即
T2215_.58.0741c01: 證解脱一切障三昧。但此三昧者名爲地前
T2215_.58.0741c02: 三賢。依此漸進遍周法界。如法所證名爲初
T2215_.58.0741c03: 云云今云。是明十住中初發心住行也。華
T2215_.58.0741c04: 嚴經云。初發心時便成正覺。了達諸法眞
T2215_.58.0741c05: 實之性。所有聞法不由他悟云云於此處中可
T2215_.58.0741c06: 用此義也。疏譬如彌勒至自知耳者。是擧
T2215_.58.0741c07: 淨菩提心門菩薩之分證境界也。於是有二
T2215_.58.0741c08: 義。一者唯明證見因分中心眞如門理義。如
T2215_.58.0741c09: 菩提心論云。當知一切法空已悟法本無生。
T2215_.58.0741c10: 心體自如不見身心。住於寂滅平等究竟眞
T2215_.58.0741c11: 實之智令無退失。妄心若起知而勿隨。妄若
T2215_.58.0741c12: 息時心源空寂。萬徳斯具妙窮無窮云云即當
T2215_.58.0741c13: 此義意也。二者此初住菩薩有隨分見法佛
T2215_.58.0741c14: 内證境界義。謂引例如上引密嚴經説。金剛
T2215_.58.0741c15: 藏菩薩依法佛加持力而見法身境界法性密
T2215_.58.0741c16: 嚴國土及自心之解脱藏也。若佛攝加持時。
T2215_.58.0741c17: 即以自力不能見之義也。具如上注也。是以
T2215_.58.0741c18: 自所變影像相分而證見本質法佛也。不謂
T2215_.58.0741c19: 直證本質法佛身也。故此疏第四云。若作祕
T2215_.58.0741c20: 釋者。如來妙嚴之相法爾無滅非造作所成
T2215_.58.0741c21: 故。不以外寶爲飾。乃至十住菩薩猶因承佛
T2215_.58.0741c22: 加持。得見加持身。其於常寂之體如在羅穀。
T2215_.58.0741c23: 故以爲況也是義意也。但明於密嚴土彼
T2215_.58.0741c24: 第十地人不能明見佛加持身也。疏法明者
T2215_.58.0741c25: 至法明道也者。釋法明之名也。是約得智
T2215_.58.0741c26: 惠明義立名也。疏菩薩住此至清淨除滅者。
T2215_.58.0741c27: 此約染汚淨除義而立名也。疏譬如有人至
T2215_.58.0741c28: 而生喜樂者。是引喩意。是爲明淨菩提心門
T2215_.58.0741c29: 菩薩所解。是煩惱即菩提生死即涅槃義故
T2215_.58.0742a01: 引此喩也。此喩文在涅槃經中可檢正文也。
T2215_.58.0742a02: 此喩意云。依迷本覺菩提之妄心而生煩惱
T2215_.58.0742a03: 毒起也。若了本有涅槃時。即煩惱皆從本已
T2215_.58.0742a04: 來菩提性也。如利寶即雖從本不毒性妄心
T2215_.58.0742a05: 即生毒解也。除毒相之縁。是依明醫之教也。
T2215_.58.0742a06: 解煩惱即菩提之智必待佛法教誡云也。疏
T2215_.58.0742a07: 行人亦復至寶聚門者。此行者解諸法實相
T2215_.58.0742a08: 故於一切染汚法中即觀實相眞理義云也。
T2215_.58.0742a09: 依此智惠功力成三昧。則彌成熟煩惱即菩提
T2215_.58.0742a10: 義之深解云也。疏是中障已下文五障義易
T2215_.58.0742a11: 了故不消釋之也。問第二業障與第五所知
T2215_.58.0742a12: 障有何異耶。答體無異。但約義少異也。謂依
T2215_.58.0742a13: 過去重罪業障留離始入佛法信心故名曰業
T2215_.58.0742a14: 障。若入佛法以後遇違縁退屈之心是所知
T2215_.58.0742a15: 障也。是礙解行故也。疏行者已得至一切
T2215_.58.0742a16: 佛法者。明依三昧力故有見佛聞法因縁而
T2215_.58.0742a17: 彌其解悟轉勝疑網淨除意也。此菩薩之覺
T2215_.58.0742a18: 諸有爲法之眞空理義邊是始可齊等妙覺位
T2215_.58.0742a19: 法空智邊云也。疏以其自至大牟尼位者。簡
T2215_.58.0742a20: 別因位果位差別義也。意云。此淨菩提心門
T2215_.58.0742a21: 菩薩雖了達法空理。未證達法佛境界法爾
T2215_.58.0742a22: 常住五蘊功徳故。此菩薩未及佛果云也。疏
T2215_.58.0742a23: 猶如淨月至大海潮也者。此喩意云。以第十
T2215_.58.0742a24: 五夜。月能動大海潮。即喩妙覺佛一切種智。
T2215_.58.0742a25: 以十四夜以前月喩等覺以還菩薩智也。重
T2215_.58.0742a26: 意云。佛與菩薩。性徳本覺雖是等同。而佛
T2215_.58.0742a27: 修得始覺圓滿故勝。於菩薩修徳始覺。此未
T2215_.58.0742a28: 圓滿故劣云也。疏又行者至修諸度者。此
T2215_.58.0742a29: 菩薩依内心會直理故。外用發五神通。而淨
T2215_.58.0742b01: 佛土供養佛。利衆生修増自利行云也。問此
T2215_.58.0742b02: 提得除一切蓋障何不云得漏盡通耶。答
T2215_.58.0742b03: 漏盡通。是果滿位可得法也。此菩薩是雖除
T2215_.58.0742b04: 五障未究竟斷盡故。云何可得漏盡通耶。疏
T2215_.58.0742b05: 復由意根至諸陀羅尼者。此明得總持益也。
T2215_.58.0742b06: 謂淨除第六意識相應煩惱障所知礙故。得一
T2215_.58.0742b07: 切衆生語言陀羅尼云也。疏如一世間至亦
T2215_.58.0742b08: 如是也者。是明隨所縁境界衆生心行言語
T2215_.58.0742b09: 差別。類無盡義故。能縁陀羅尼智品差別亦
T2215_.58.0742b10: 無盡義也。疏梵本中嚕至以具翻也者。是
T2215_.58.0742b11: 明總持中之具足梵名具難可翻得所由也。
T2215_.58.0742b12: 陀羅尼以念惠力持爲體也。疏以得陀羅尼
T2215_.58.0742b13: 至中廣明者。是依得總持力故増明知他心
T2215_.58.0742b14: 用云也。文謂如是等者。明所知境界差別相
T2215_.58.0742b15: 也。疏是菩薩非至互用無礙者。是例意根清
T2215_.58.0742b16: 淨義。餘五根亦成清淨云也。互用無礙者。此
T2215_.58.0742b17: 六根之一一用悉皆於一一諸根處皆互相具
T2215_.58.0742b18: 足云也。謂眼根之聞聲耳根之見色等是也。
T2215_.58.0742b19: 此得六根淨位。是若准天台宗所判。此人在十
T2215_.58.0742b20: 信成熟位中也。疏又能觀彼至行如來事者。
T2215_.58.0742b21: 是明此菩薩亦以除此蓋障。用轉授於他人義
T2215_.58.0742b22: 也。疏當知眞言至可得成辨者。以上諸功徳
T2215_.58.0742b23: 勝利。配屬眞言行菩薩之速疾當得益也。疏
T2215_.58.0742b24: 復次如上至神通之力者。是依外人伏疑而
T2215_.58.0742b25: 釋其疑意也。疑云。如上諸功徳。若本有歟若
T2215_.58.0742b26: 新修成歟。答此本有法也。又疑云若本有
T2215_.58.0742b27: 法者。何一切衆生現不見此功徳耶。又答云。
T2215_.58.0742b28: 一切衆生被覆無明煩惱等蓋障故。不能現具
T2215_.58.0742b29: 足此徳也。此本有功徳之爲蓋障被覆陰而
T2215_.58.0742c01: 顯得之方便名云祕密神通之力也。疏今眞
T2215_.58.0742c02: 言至蓋障三昧者。以上三昧功徳即配屬入
T2215_.58.0742c03: 眞言門菩薩之最初得益相也。疏得此三昧
T2215_.58.0742c04: 至常不捨離者。於此文有七重之相續生起
T2215_.58.0742c05: 次第也。行者内心解諸法實相理故則得三
T2215_.58.0742c06: 昧。得三昧故外道發五通。發五通故得語言
T2215_.58.0742c07: 陀羅尼。得語言陀羅尼故倍増而得知他心。
T2215_.58.0742c08: 得知他心故隨衆生機根説法成利生佛
T2215_.58.0742c09: 事。説法成利生佛事故於諸衆生佛種令不
T2215_.58.0742c10: 斷。佛種令不斷故。諸佛常隨於所生處護念
T2215_.58.0742c11: 此菩薩甚深重云也。疏復行者至不辭勞倦
T2215_.58.0742c12: 者。是釋經本諸佛護念乃至不辭勞倦句文
T2215_.58.0742c13: 也。釋意云。依上所云續生六種内功徳與佛
T2215_.58.0742c14: 外護徳故。爲利生故。設雖住生死中而解諸
T2215_.58.0742c15: 法本不生理故。無怖畏生死心無染著生死
T2215_.58.0742c16: 心也。以不繋縛之業。但爲利生故。權雖生
T2215_.58.0742c17: 在無間獄中。而堅住苦患本不生理故。於苦
T2215_.58.0742c18: 受無厭離心云也。疏何以故至如金剛故者。
T2215_.58.0742c19: 明不勞倦苦患之所由也。謂此菩薩之始覺
T2215_.58.0742c20: 淨菩提心其性堅固如金剛有不可破壞用云
T2215_.58.0742c21: 也。又解。順其所達眞如不壞義故。能達智
T2215_.58.0742c22: 行亦堅固無退屈云也。疏如是極至不可破
T2215_.58.0742c23: 傷者。是釋上如金剛故之句。此極堅固性。是
T2215_.58.0742c24: 本覺理性故也。此理性從本已來自然性離
T2215_.58.0742c25: 邪非而止息惡行故。此本覺名云無爲戒也。
T2215_.58.0742c26: 此戒是性得成熟戒也。但於淨菩提心門中。
T2215_.58.0742c27: 始顯得此法時名可云住此戒歟。不可破傷
T2215_.58.0742c28: 者此無爲戒不待持犯。常恒成就妨非止惡義
T2215_.58.0742c29: 云也。不可有破戒時也。疏梵云尸羅至清冷
T2215_.58.0743a01: 如本者。引喩重釋無爲戒義也。疏眞言行者
T2215_.58.0743a02: 至無爲戒也者。合喩也。意云。得除蓋障三
T2215_.58.0743a03: 昧。覺知我是自心性從本已來恒無爲戒性
T2215_.58.0743a04: 義云也。是約顯得爲言。非謂新修所生也
T2215_.58.0743a05:
T2215_.58.0743a06:
T2215_.58.0743a07:
T2215_.58.0743a08: 大日經住心品疏私記第
T2215_.58.0743a09: 疏如聲聞戒至亦隨亡之者。爲顯示此無爲
T2215_.58.0743a10: 戒之殊勝徳故。相對聲聞乘人所受二百五
T2215_.58.0743a11: 十戒而明其優劣相也。於此中有三勝劣差
T2215_.58.0743a12: 別也。一者具足白四羯磨得戒義也。此可
T2215_.58.0743a13: 尋知也。大底是受聲聞淨戒時所具足外作
T2215_.58.0743a14: 法威儀事業之數量差別義也。謂若具足此
T2215_.58.0743a15: 威儀縁時得戒。若不具時不能得戒云意也。
T2215_.58.0743a16: 二者方便守護義。謂聲聞人常作意住妨非
T2215_.58.0743a17: 止惡心故成持戒用也。若適不妨遮則失戒
T2215_.58.0743a18: 行也。三者只一生持戒。謂期盡形壽故也。
T2215_.58.0743a19: 若生命盡時。則戒品隨盡。又他生更亦待
T2215_.58.0743a20: 師縁及白四羯磨之外作法威儀縁。而更得
T2215_.58.0743a21: 戒行成也。白四羯磨義。如道宣律師四分
T2215_.58.0743a22: 律六卷抄第一云。次明衆法有三。一者單
T2215_.58.0743a23: 白。事或輕少。或常所行或是嚴制。一説告
T2215_.58.0743a24: 僧便成法事。二者白二。由事參渉義須通。和
T2215_.58.0743a25: 一白牒事告知。一羯磨量處可不便辨前務。
T2215_.58.0743a26: 通白及羯磨故云白二。三者白四。受戒懺重治
T2215_.58.0743a27: 擧呵諫事通大少情容乖舛。自非一白告知
T2215_.58.0743a28: 三法量可不焉能辨得。以三羯磨通前單白
T2215_.58.0743a29: 故云白四。若就縁約相都合一百三十四羯
T2215_.58.0743b01: 磨。略言如是更張猶有。單白有三十九。白
T2215_.58.0743b02: 二有五十七白四有三十八云云問此白四
T2215_.58.0743b03: 羯磨者何義耶。答白與三羯磨都合名曰白
T2215_.58.0743b04: 四羯磨也。問白者何義耶。答案六卷抄第
T2215_.58.0743b05: 一卷説云。六聚僧殘中白捨行法。白行行
T2215_.58.0743b06: 法。白入聚落。尼白入僧寺。又云。發心念
T2215_.58.0743b07: 境口自傳情非謂不言而辨前事毘尼母云。
T2215_.58.0743b08: 必須口言。若説不明了作法不成云云依此意
T2215_.58.0743b09: 者以啓白爲白義也。羯磨者同抄一云。羯磨
T2215_.58.0743b10: 者明了論疏翻爲業也。所作是業也亦翻爲
T2215_.58.0743b11: 所作。百論云業也。若約義翻爲辨事。謂施
T2215_.58.0743b12: 造逐法必有成濟之功焉云云問其羯磨三法
T2215_.58.0743b13: 者何等法耶。答同抄一云。就初總明一切
T2215_.58.0743b14: 羯磨必具四法一法。二事。三人。四界。第
T2215_.58.0743b15: 一明法有三種。一心念法。二對首法。三
T2215_.58.0743b16: 衆僧法。初就心念有三。一但心法。二對
T2215_.58.0743b17: 首心念。三衆法心念。言但心念者唯得自
T2215_.58.0743b18: 説。有人亦成數列三種。謂懺輕吉羅。説
T2215_.58.0743b19: 戒上座發露。及六念也。二對首心念。謂
T2215_.58.0743b20: 本是對首之法由界無人佛開心念三衆法心
T2215_.58.0743b21: 念謂本是僧柄。亦界無人故開心念。説戒
T2215_.58.0743b22: 自恣外部受僧得施及已人衣等云云疏此
T2215_.58.0743b23: 戒則至常無失犯者。示於此無爲性戒即無
T2215_.58.0743b24: 此三種劬勞也。故以此無爲戒相對彼聲聞
T2215_.58.0743b25: 戒而判定勝劣也。此戒雖無上三義具足因
T2215_.58.0743b26: 縁。而直成戒品義云也。此無爲性戒是不用
T2215_.58.0743b27: 白四羯磨等衆縁具足義亦不依故意而禁制
T2215_.58.0743b28: 妨遮心而於三世無持犯間斷義云也。眞如
T2215_.58.0743b29: 本覺性無間斷故此性戒用亦無斷盡云也。
T2215_.58.0743c01: 此大疏第五云。今行者深觀十縁生句了知
T2215_.58.0743c02: 三事畢竟不生法性自爾常無動作。是名住
T2215_.58.0743c03: 無爲戒也。如是淨戒尚非如來所作況住斯
T2215_.58.0743c04: 戒而造作諸法耶。經云。何爲戒。所謂觀察
T2215_.58.0743c05: 捨於自身奉獻諸佛菩薩。何以故。若捨自身
T2215_.58.0743c06: 則爲捨彼三事。何等爲三。謂身語意
T2215_.58.0743c07: 又由住此至遠離二邊者。是歎此淨菩提心
T2215_.58.0743c08: 門菩薩依顯得此性戒時故。有於染淨諸法
T2215_.58.0743c09: 中而離斷常二邊見。得見甚深中道理之用
T2215_.58.0743c10: 云也。疏故經次云至通達正見者。以釋意歸
T2215_.58.0743c11: 經本意也。疏迦葉亦云至邪見人也者。引涅
T2215_.58.0743c12: 槃經第七文。而證此淨菩提心門菩薩之離
T2215_.58.0743c13: 邪見成正見義也。案彼經第七卷説八倒意
T2215_.58.0743c14: 云。於諸有爲有漏法有苦無常無我不淨過
T2215_.58.0743c15: 患。二乘隨分了知之。諸凡夫迷於此而執常
T2215_.58.0743c16: 樂我淨。亦於如來所成常樂我淨之三寶境
T2215_.58.0743c17: 界。而凡夫二乘迷執無常苦無我不淨。是名
T2215_.58.0743c18: 云八倒云也。然迦葉菩薩是雖遣昔有爲法上
T2215_.58.0743c19: 四倒。而未遣此如來自證得境界眞如無爲
T2215_.58.0743c20: 法上之四倒。然今始離此無爲法之上即説爲
T2215_.58.0743c21: 無常苦無我不淨妄執之四倒云也。此疏意。
T2215_.58.0743c22: 只據淨菩提心門中本覺智者。相待無明等
T2215_.58.0743c23: 有爲法之無常苦無我不淨過患。而所成立
T2215_.58.0743c24: 本覺之常樂我淨四徳。而成此諦實四徳云
T2215_.58.0743c25: 也。是天台宗涅
槃經疏意歟
疏是中惠不至大菩薩路者。是
T2215_.58.0743c26: 釋上涅槃經所云皆名邪見人意也。成此八倒
T2215_.58.0743c27: 皆名邪見也。謂凡夫於有爲無常苦無我法
T2215_.58.0743c28: 迷而執常樂我淨也。二乘人於本始兩覺
T2215_.58.0743c29: 法而謬執無常苦無我不淨故亦成顛倒云
T2215_.58.0744a01: 也。故依八倒不離故未到始覺菩提場也。此
T2215_.58.0744a02: 中空者是依他諸法之即空義也。不空者眞
T2215_.58.0744a03: 如本覺法眞實常有義。疏今此菩薩至種種
T2215_.58.0744a04: 諸色者。明此菩薩住法道理。如實了達有爲
T2215_.58.0744a05: 之無常苦無我不淨義。了知無爲法之常樂
T2215_.58.0744a06: 我淨義云也。此菩薩既除蓋障之眩翳故。則
T2215_.58.0744a07: 得惠眼法眼。得惠眼法眼故明了達有爲無
T2215_.58.0744a08: 爲諸法契其自性。如實發生有空中道解云
T2215_.58.0744a09: 也。疏無量天魔至疑網之心者。是明此菩薩
T2215_.58.0744a10: 外離難徳也。前已明内離蓋障義故。其次明
T2215_.58.0744a11: 此義也。起信論云。或有衆生無善根力。則
T2215_.58.0744a12: 爲諸魔外道鬼神。若於坐中現形恐怖或現
T2215_.58.0744a13: 端正男女等相。當念唯心境界則滅終不爲
T2215_.58.0744a14: 惱。或現天像菩薩像亦作如來像相好具足。
T2215_.58.0744a15: 若説陀羅尼。若説布施持戒忍辱精進禪定
T2215_.58.0744a16: 智惠。或説平等空無相無願無怨無親無因
T2215_.58.0744a17: 無果畢竟空寂是眞涅槃。或令知宿命過去
T2215_.58.0744a18: 之事亦知未來之事。得他心辨才無礙等。
T2215_.58.0744a19: 乃至云云以是義故行者常應智惠觀察勿令
T2215_.58.0744a20: 此心墮於邪網當勤正念不取不著則能遠離
T2215_.58.0744a21: 是諸業障。應知外道所有三昧皆不離見愛
T2215_.58.0744a22: 我慢之心貪著世間名利恭敬。眞如三昧者
T2215_.58.0744a23: 不住見相不住得相。乃至出定亦無懈慢所
T2215_.58.0744a24: 有煩惱漸漸微薄云云疏故次云至一切佛
T2215_.58.0744a25: 法者。牒經本文也。疏以如是正見至悉成
T2215_.58.0744a26: 就也者。釋所牒文也。文依此者。指前除蓋
T2215_.58.0744a27: 障三昧力用徳也。文進修如實巧度者。是指
T2215_.58.0744a28: 後所應修十地位中所修如實修行十度行
T2215_.58.0744a29: 也。文得諸佛力無所畏等者。是指當所得法
T2215_.58.0744b01: 佛果海位也。疏龍樹以爲至即成全體者。引
T2215_.58.0744b02: 智論喩文成此義也。此中有二例喩。一者金師
T2215_.58.0744b03: 喩。二者得五通者變化自在例喩也。疏故云
T2215_.58.0744b04: 不久至一切佛法者。以釋意歸經本文也。疏
T2215_.58.0744b05: 以是菩薩至皆成就也者。是釋經本以要言
T2215_.58.0744b06: 之等一行歎徳意也。此菩薩如實住諸法道
T2215_.58.0744b07: 理而解了有爲諸法虚妄非實義也。是有爲
T2215_.58.0744b08: 法有無常苦空不淨義故。如此境而智了之
T2215_.58.0744b09: 云也。於無爲諸法如實解了本覺眞如等常
T2215_.58.0744b10: 樂我淨四徳常住不生義。故隨分名佛云也。
T2215_.58.0744b11: 是内心稱法性理故外徳無量無邊成就云
T2215_.58.0744b12: 也。上來略問之略答已畢也。自下是廣問廣
T2215_.58.0744b13: 答生起也。疏爾時執金剛至以偈問佛者。是
T2215_.58.0744b14: 標金剛手廣問發生相也。疏乃至不知至離
T2215_.58.0744b15: 於斷常者。是佛廣答淨菩提心門之眞空理
T2215_.58.0744b16: 則遠離斷常邊見過失義也。此疏乃至之言
T2215_.58.0744b17: 則攝取佛廣答中所云始從頌文越百六十心
T2215_.58.0744b18: 生廣大功徳等三行頌。即及攝取其中間文句。
T2215_.58.0744b19: 乃至又攝取不知諸空非彼能知涅槃是故應
T2215_.58.0744b20: 了知空離於斷常文也。是佛廣答前金剛手
T2215_.58.0744b21: 菩薩廣問云意也。疏如上佛説至略已周備
T2215_.58.0744b22: 者。是結上三句略問答。而因其次當將此
T2215_.58.0744b23: 第二大段廣問答也。文以偈問佛乃至不知
T2215_.58.0744b24: 諸空者。此經下所云非彼知解空非空乃至
T2215_.58.0744b25: 離於斷常之二行餘文是廣答第三菩提心續
T2215_.58.0744b26: 生問長行文也。文如上佛説經之大旨者。此
T2215_.58.0744b27: 前三句法者此大經玄宗義云也。文心實相
T2215_.58.0744b28: 門已周備者。總結上三句義也。疏時金剛手
T2215_.58.0744b29: 至廣演其義者。明此廣問之所爲本意也。疏
T2215_.58.0744c01: 是中略有九句者。是標廣問句之章數量也。
T2215_.58.0744c02: 疏云何世尊至菩提心生也者。牒第一句而
T2215_.58.0744c03: 標釋其意也。疏今此中直至種子發生者。是
T2215_.58.0744c04: 此所云發菩提心是上三句中第一菩提心爲
T2215_.58.0744c05: 因句是也。於此第一句發菩提心而有二種
T2215_.58.0744c06: 義。一者顯略義。是如花嚴經等所歎發菩提
T2215_.58.0744c07: 心功徳者。是十信及十住中初發心住菩薩
T2215_.58.0744c08: 所發菩提心也。問其花嚴等諸經所歎發心
T2215_.58.0744c09: 住功徳文如何。答天台宗法花玄第五云。花
T2215_.58.0744c10: 嚴云。祕初發心時便成正覺了達諸法眞實
T2215_.58.0744c11: 之性。所有聞法不由他悟。是菩薩成就十
T2215_.58.0744c12: 種智力究竟離虚妄無染如虚空清淨。妙法
T2215_.58.0744c13: 身湛然應一切。當知即是發眞無漏斷無明
T2215_.58.0744c14: 初品也。淨名云。一念知一切法是爲坐道
T2215_.58.0744c15: 場。成就一切智故亦是入不二法門得無生
T2215_.58.0744c16: 忍也。大品明從初發心即坐道場轉法輪度
T2215_.58.0744c17: 衆生。當知此菩薩爲如佛。亦是阿字門所謂
T2215_.58.0744c18: 一切法初不生也。即是今經爲令衆生開佛
T2215_.58.0744c19: 知見。亦是龍女於刹那頃發菩提心成等正
T2215_.58.0744c20: 覺。即是涅槃明發心畢竟二不別如是二心
T2215_.58.0744c21: 前心難。此諸大乘悉明圓初發心住位也云云
T2215_.58.0744c22: 問上明三句法門義處。此疏一云。最初發
T2215_.58.0744c23: 菩提心句是十信位云云然何今九句中所明
T2215_.58.0744c24: 義是十住中初發心住名爲發菩提心義耶。
T2215_.58.0744c25: 答此中所云初發心住處即攝取十信位也。
T2215_.58.0744c26: 故無咎。此義如智周師大乘入道章云。問此
T2215_.58.0744c27: 住初首而有十信。謂信進念定惠施戒護願
T2215_.58.0744c28: 迴向計心四十。何故但言三十心耶。答即
T2215_.58.0744c29: 十住中初住離出。以初發心而甚難故離出
T2215_.58.0745a01: 也。設有聖教言四十心當知即據總別説也
T2215_.58.0745a02: 理實三十云云故無相違咎也。謂上文是據
T2215_.58.0745a03: 開出説十信。名爲三句中初菩提心句。十信
T2215_.58.0745a04: 是最初發心故也。今此下文是約合義説初
T2215_.58.0745a05: 住名爲發菩提心句也。又解上文所明十信
T2215_.58.0745a06: 是不定聚十信也。於此所云十住中初發心
T2215_.58.0745a07: 住亦名爲十信也。是非不定聚中十信也。法
T2215_.58.0745a08: 藏師起信論疏云。得値諸佛修信心者明修
T2215_.58.0745a09: 行縁。謂約此縁修十種信心行也。逕一萬劫
T2215_.58.0745a10: 謂十千劫修行信心成就也。佛菩薩教令發
T2215_.58.0745a11: 心等者。謂發十住初心也。如瓔珞本業經
T2215_.58.0745a12: 云。是信相菩薩於十千劫行十戒法當入十
T2215_.58.0745a13: 信心入初住位。釋云。此中言入初住位者。謂
T2215_.58.0745a14: 十住初發心住位也。以至此位方得不退信
T2215_.58.0745a15: 心。是故亦名入十信心。非謂十解已前之十
T2215_.58.0745a16: 信也。何以知者。仁王經云。習種性有十心已
T2215_.58.0745a17: 超二乘一切善地。此習忍已前行十善菩薩
T2215_.58.0745a18: 有退有進猶如輕毛隨風東西。雖以十千劫
T2215_.58.0745a19: 行十正道發菩提心乃當入習忍位。以是文
T2215_.58.0745a20: 證故得知也云云上文約始明十信也。今於此
T2215_.58.0745a21: 文約終説初發心住。遂無相違咎也。故此疏
T2215_.58.0745a22: 第十五云。無上悉地以前略有五種悉地。一
T2215_.58.0745a23: 者信。二者入地。三者五通。四者二乘。五者
T2215_.58.0745a24: 成佛。此是五種悉地也。初信者謂隨分能分
T2215_.58.0745a25: 淨諸根。深信如來祕藏決定不疑。信佛有如
T2215_.58.0745a26: 是如是方便。若依行者必成菩提此是地前
T2215_.58.0745a27: 信行也。次入地者謂入初歡喜地也云云私云。
T2215_.58.0745a28: 今依此説者三賢位總名爲信心菩提心義
T2215_.58.0745a29: 也。何況初發心住不名發心位耶。二者深祕
T2215_.58.0745b01: 義是約三密内證三平等境界明發菩提心
T2215_.58.0745b02: 也。此如上所引菩提心論三摩地門發菩提心
T2215_.58.0745b03: 相是也。今此疏文所云今此中直問心之密
T2215_.58.0745b04: 印者。是約三平等門意問發菩提心云也。是
T2215_.58.0745b05: 爲簡彼單顯教所明發菩提心意也。疏若已
T2215_.58.0745b06: 發生其性云何者。是疏家之結前第一發菩
T2215_.58.0745b07: 提心句相也。疏復以云何至相彰於外者。牒
T2215_.58.0745b08: 明第二句問之經文而釋其相義也。性者是
T2215_.58.0745b09: 望自體之義也。是物之精實義也。相者是依
T2215_.58.0745b10: 他縁相義邊也。是兩和合成義也。若指其物
T2215_.58.0745b11: 言之者。且如繩以麻爲其自性以衆麻所集
T2215_.58.0745b12: 爲繩其相云也。文性成於内必有相彰於外
T2215_.58.0745b13: 者。謂是且如火。若火内有時必煙現外。又若
T2215_.58.0745b14: 於内含容摩尼珠之石必有外現黄色相云是
T2215_.58.0745b15: 義也。今於發菩提心亦可爾也。發心内成者
T2215_.58.0745b16: 外相外可彰云也。疏如般若中至相貌時也
T2215_.58.0745b17: 者。是引般若經例也。問彼經中如明三賢十地
T2215_.58.0745b18: 等菩薩修菩提心行相。今此經亦可爾云者
T2215_.58.0745b19: 是何樣相有耶云也。答此中發行菩提心人
T2215_.58.0745b20: 是上三句中當大悲爲根句之義也。是同上
T2215_.58.0745b21: 所云得除蓋障三昧菩薩三賢所發得菩提心
T2215_.58.0745b22: 行及十地修得菩提心并種因海佛果菩提心
T2215_.58.0745b23: 等是相貌也。阿毘跋致是不退轉義也。不退
T2215_.58.0745b24: 轉義是有三賢十地故了。疏經云願至前二
T2215_.58.0745b25: 句義者。釋此二句意也。是讃嘆能説主而求
T2215_.58.0745b26: 乞所説法云也。疏初云識心至不從他悟者。
T2215_.58.0745b27: 是廣釋此二句深義也。此義意通隨縁因分
T2215_.58.0745b28: 境界界法然果分境界。意云初識心者是佛
T2215_.58.0745b29: 始覺智。是證達識知諸法眞空理之智惠是
T2215_.58.0745c01: 也。是縁慮了別義有故名云識心也。此中心
T2215_.58.0745c02: 義是質多心也。縁慮心是質多義也。次心言
T2215_.58.0745c03: 是眞如實相境是此前正智所縁境界也。是眞
T2215_.58.0745c04: 如是堅實不壞義故名心也。又是有集起用故
T2215_.58.0745c05: 名云心也。眞如是諸法之所重體故也。此中
T2215_.58.0745c06: 心義是紇里陀耶心義也。堅實精要心是
T2215_.58.0745c07: 紇*里陀義也。疏意明境智至故重言之者。稱
T2215_.58.0745c08: 美此能縁智心與所縁理心之體無別冥合相
T2215_.58.0745c09: 稱義也。文自然智至不從他悟者。此始覺佛
T2215_.58.0745c10: 智此從本覺得之故名云不從他悟云也。是
T2215_.58.0745c11: 此始覺心還淨時即還證本覺心云也。疏
T2215_.58.0745c12: 言佛既至説之也者。是陳應説所由而請當
T2215_.58.0745c13: 説也。佛了達本始兩覺眞如實相甚深理義
T2215_.58.0745c14: 故。而堪能可演説此發菩提心相及此菩提
T2215_.58.0745c15: 心微妙功徳甚深法門云也。疏第三句云至之
T2215_.58.0745c16: 異名也者。釋第三句意也。此約文次第是當
T2215_.58.0745c17: 第七八句也。然約義次第故名第三句也。大
T2215_.58.0745c18: 勤勇佛之異名者。是佛得十力徳義邊得此
T2215_.58.0745c19: 號也。十力是不屈伏義也。亦約大精進徳立
T2215_.58.0745c20: 此名歟。文有幾心次第而得是心也者。是問
T2215_.58.0745c21: 始從初發微善心終至佛果相續善心意也。
T2215_.58.0745c22: 案此問之答義下有十重次第續生住心也。
T2215_.58.0745c23: 依祕藏寶鑰十住心論意有十重心。所謂第
T2215_.58.0745c24: 一異生羝羊心。第二愚童持齋心。第三瞿
T2215_.58.0745c25: 童無畏心。第四唯蘊無我心。第五拔業因種
T2215_.58.0745c26: 心。第六他縁大乘心。第七覺心不生心。第
T2215_.58.0745c27: 八一道無爲心。第九極無自性心。第十祕
T2215_.58.0745c28: 密莊嚴心是也。是義至下可釋也。是問意
T2215_.58.0745c29: 是請問此心之次第由來義當説也。疏第四
T2215_.58.0746a01: 第五句至淨菩提心也者。釋第四五兩問意
T2215_.58.0746a02: 也。此兩問意是問凡夫心相及行者心之斷
T2215_.58.0746a03: 此凡夫心相而得生聖人心相之時所經歴時
T2215_.58.0746a04: 項遠近義也。案此第四問之答文。經云我密
T2215_.58.0746a05: 主諦聽心相謂貪心無貪心乃至如是同性
T2215_.58.0746a06: 者。是明凡夫心相也。故此疏第二云。祕密
T2215_.58.0746a07: 主諦聽心相貪心無貪心。乃至云何受生謂
T2215_.58.0746a08: 諸有修習行業彼生心如是同性。此答前
T2215_.58.0746a09: 諸心相句也云云第五問之答文者。經云祕
T2215_.58.0746a10: 密主彼離違順八心相續業煩惱是超越一劫
T2215_.58.0746a11: 瑜祇行。又云。復次祕密主大乘行發無縁乘
T2215_.58.0746a12: 心法無我性。乃至如是知自心性。是超越二
T2215_.58.0746a13: 劫瑜祇行。又云。復次祕密主眞言門修行
T2215_.58.0746a14: 菩薩行諸菩薩。無量無數百千倶胝那庾多
T2215_.58.0746a15: 劫積集無量功徳智惠具修諸行無量智惠方
T2215_.58.0746a16: 便皆悉成就等。乃至云信解行地無對無量
T2215_.58.0746a17: 不思議建立十心無邊智生。我一切諸有所
T2215_.58.0746a18: 説皆依此而得。是故智者當思惟此一切智
T2215_.58.0746a19: 信解地復越一劫昇住此地。此四分之一度
T2215_.58.0746a20: 於信解云云已上文是明始從初發微少菩提
T2215_.58.0746a21: 心終至方便究竟位之所經歴時項遠近時
T2215_.58.0746a22: 劫分齊也。是即前所云斷凡夫心相之所經
T2215_.58.0746a23: 時項也。疏第六句云至故云亦然也者。是
T2215_.58.0746a24: 釋第六問意也。是問此十重菩提心之微妙
T2215_.58.0746a25: 相及功能勝業用也。又答此第六問經文是
T2215_.58.0746a26: 此疏自釋云。百字果等即是答殊異心及功
T2215_.58.0746a27: 徳句云云疏第七云至爲第二句也者。此
T2215_.58.0746a28: 問意是請問三平等中修行軌則也。即此問
T2215_.58.0746a29: 是當上所問三句中大悲爲根句義也。此義
T2215_.58.0746b01: 是合爲一問義意也。以此及彼行修行一
T2215_.58.0746b02: 句或分開爲兩種問云也。初及彼行三字是
T2215_.58.0746b03: 直問所應修三密行法也。彼者是指上所明
T2215_.58.0746b04: 淨菩提心句及方便究竟祕密莊嚴句也。彼
T2215_.58.0746b05: 之所行之行云意也。次修行二字問之意是
T2215_.58.0746b06: 於此所修三密行法方與此有何方便行而相
T2215_.58.0746b07: 應之云也。此修行相應方便有二義。一者此
T2215_.58.0746b08: 經偈云供養行修行從是初發心云云此偈是
T2215_.58.0746b09: 合答與此三密行相應修行方便之二問義
T2215_.58.0746b10: 也。内外供養行是與三密行能成方便云也。
T2215_.58.0746b11: 依此義故攝大儀軌上卷云廣大念誦儀軌供
T2215_.58.0746b12: 養方便者此義也。亦此疏下文云以三種祕
T2215_.58.0746b13: 密方便供養行門消融百六十心鑛石之垢
T2215_.58.0746b14: 者此意也。意云。廣大念誦儀軌者是直三
T2215_.58.0746b15: 密行也。供養方便者能成就彼三密行之相
T2215_.58.0746b16: 應方便法也。二者此疏第三云若眞言門修
T2215_.58.0746b17: 菩薩行諸菩薩深修觀察十縁生句當於眞言
T2215_.58.0746b18: 行通達作證者。是略答前問修行句也
T2215_.58.0746b19: 十縁生句喩亦是成就三密行之能成方便云
T2215_.58.0746b20: 也。文次問當以何行者。是開分二問時先直
T2215_.58.0746b21: 問三密行意也。文云何修行而能獲無上悉
T2215_.58.0746b22: 地者是問其能相應方便行也。無上悉地者
T2215_.58.0746b23: 是問其行所成就法佛果徳也。問何故及彼
T2215_.58.0746b24: 行者。必云修三密行耶。答菩提心論云。凡
T2215_.58.0746b25: 修習瑜伽觀行人當須具修三密行證悟五相
T2215_.58.0746b26: 身義也云云故知爾也。疏第八第九至殊異
T2215_.58.0746b27: 之心者。釋第八九兩問句差別義也。第八問
T2215_.58.0746b28: 是問衆生異熟識心相也。第九問此瑜伽行
T2215_.58.0746b29: 者所成心正殊異於彼前凡夫之異熟識心義
T2215_.58.0746c01: 也。今此第八九兩問之答。是疏第二云。經
T2215_.58.0746c02: 云祕密主一二三四再數凡百六十心超世
T2215_.58.0746c03: 間三妄執出世間心生。乃至四分之一度於
T2215_.58.0746c04: 信解者。亦是答諸心相及心殊異也云云
T2215_.58.0746c05: 下經文所説六無畏義是答行者殊異心問
T2215_.58.0746c06: 也。又疏第一云。百字果等即是答殊異心云云
T2215_.58.0746c07: 即是答此第九問意也。問衆生異熟識心云
T2215_.58.0746c08: 如何。答唯識論第二云。異熟習氣爲増上縁
T2215_.58.0746c09: 感第八識。酬引業力恒相續故立異熟名。感
T2215_.58.0746c10: 前六識酬滿業者從異熟起名異熟生。不名
T2215_.58.0746c11: 異熟有間斷故云云意云。第八識是此識無
T2215_.58.0746c12: 覆無記義。而自羸劣法故以自勢力不能現
T2215_.58.0746c13: 起故。必待餘七轉識中所作善惡等資助勢
T2215_.58.0746c14: 力故。此識方得現起云也。猶如羸病人依杖
T2215_.58.0746c15: 方起行也。此識以善惡等心爲因而總業之所
T2215_.58.0746c16: 感報而識性無記故名異熟識也。又前六識
T2215_.58.0746c17: 中無覆無記性心亦彼引發六識之善惡等別
T2215_.58.0746c18: 業之勢力而得現起事名云異熟生心云也。
T2215_.58.0746c19: 八識義記云。第八識名異熟識。果異於因
T2215_.58.0746c20: 故云異熟識也。因善惡果無記而生故名異
T2215_.58.0746c21: 熟識也云云又唯識疏第二云。有四義謂變
T2215_.58.0746c22: 異而熟。異時而熟。異類而熟。異熟因所招感
T2215_.58.0746c23: 云云先徳解云。正以異類而熟義與異熟因
T2215_.58.0746c24: 所招感義而名異熟識兼以初二義名異熟識
T2215_.58.0746c25: 云云是八識
義意也
問以此等義云何此疏所云衆生異
T2215_.58.0746c26: 熟識心義可成立耶。答此疏所云衆生異熟心
T2215_.58.0746c27: 是通下經所云百六十心妄心故。不相當唯識
T2215_.58.0746c28: 論等所云異熟心第八識及異熟生前六識中
T2215_.58.0746c29: 無覆無記心也。故知以別義成立異熟心義歟。
T2215_.58.0747a01: 問其別義意如何。答推此事可云百六十心
T2215_.58.0747a02: 是有善惡及有覆義。而招感彼無覆無記第
T2215_.58.0747a03: 八識及前六識中無覆無記心故翻可知。此
T2215_.58.0747a04: 百六十心名異熟心歟。此百六十心等實雖不
T2215_.58.0747a05: 異熟果等而於此心有感招異熟識用故約有
T2215_.58.0747a06: 財義而此名歟。此義雖似背恒性相所判例
T2215_.58.0747a07: 道理義。若不爾者此義何可會耶。但倶舍論
T2215_.58.0747a08: 所明有異熟義頗同此義意也。疏亦願世尊
T2215_.58.0747a09: 至大牟尼也者是結歎説主徳而請當説之意
T2215_.58.0747a10: 也。此中文有牟尼義之大義所由可悉之也。
T2215_.58.0747a11: 疏阿闍梨言至文無定准者。此文中有二意
T2215_.58.0747a12: 也。一者明第七問之開合不同義之所由。文
T2215_.58.0747a13: 如是九句至爲十句者是也。二者明佛答不
T2215_.58.0747a14: 依問次第而前後不同意也。文從此以後至
T2215_.58.0747a15: 文無定准者是也。是依隨順當機聞者從先
T2215_.58.0747a16: 欲聽聞決了之意樂故。且置前問先進説後
T2215_.58.0747a17: 問之答義。或亦酬前問而説前問之答義。據
T2215_.58.0747a18: 後問説此後問答義云也。不如是問次而爛
T2215_.58.0747a19: 説佛答義是爲令當會聞者早易解了。又直
T2215_.58.0747a20: 忽急令尋求宗要義故也。説如是不次答也。
T2215_.58.0747a21: 疏或轉生疑問以盡支流者。依聞者聽法機
T2215_.58.0747a22: 説此九問之答義以直所聞義不足故亦重有
T2215_.58.0747a23: 疑慮心。故爲斷此疑心佛轉説種種諸品不
T2215_.58.0747a24: 同義云也。疏如下文入至及功徳句者指明
T2215_.58.0747a25: 此例也。此入大悲藏曼荼羅等者是即且指
T2215_.58.0747a26: 入曼荼羅具縁品也。此等取餘息障品普通
T2215_.58.0747a27: 眞言藏品世間成就品悉地出現品轉字輪曼
T2215_.58.0747a28: 荼羅品成就悉地品密印品字輪品祕密曼荼
T2215_.58.0747a29: 羅品入祕密曼荼羅品入祕密曼荼羅位品祕
T2215_.58.0747b01: 密八印品持明禁戒品阿闍梨眞實智品布字
T2215_.58.0747b02: 品受方便學處品及説菩提性品三三昧耶品
T2215_.58.0747b03: 説如來品世出世護摩法品説本尊三昧品説
T2215_.58.0747b04: 無相三昧品世出世持誦品等。是等品正答
T2215_.58.0747b05: 上第七問眞言行者之修行義或又説上悉
T2215_.58.0747b06: 地果義也。傍答上第六問功徳聚義與第九
T2215_.58.0747b07: 問殊異心義也。疏百字果等至及功徳句者。
T2215_.58.0747b08: 是即等取説百字生品百字位成品百字成就
T2215_.58.0747b09: 持誦品百字眞言法品等也。此等品正答上
T2215_.58.0747b10: 殊異心問與功徳聚問。傍答上修行句問也。
T2215_.58.0747b11: 疏其餘隨有至之義可知也者。且擧上所云
T2215_.58.0747b12: 入曼荼羅具縁品百字果相應品一兩例之。
T2215_.58.0747b13: 而此餘二十八品所明義勢是皆應比知也。
T2215_.58.0747b14: 此等品皆是爲欲説盡上修行句義與殊異心
T2215_.58.0747b15: 功徳聚義而令無餘疑網故也。疏次如來答
T2215_.58.0747b16: 至發如是問也者。是於釋佛答偈中是釋初
T2215_.58.0747b17: 二句偈意也。此佛子者有二意。一者隨心王
T2215_.58.0747b18: 如來成始覺時此本有心數金剛手等亦自然
T2215_.58.0747b19: 成正覺義故云以從如來種性生也。心數
T2215_.58.0747b20: 是同心王之種姓也。二者此金剛手等十佛
T2215_.58.0747b21: 刹塵數衆會是非別人。但是心王法佛内證
T2215_.58.0747b22: 差別智即分位故云從佛身語心生故也。疏
T2215_.58.0747b23: 次云勝上至故名大乘者。牒次一行偈文先
T2215_.58.0747b24: 示總立大乘名也。謂勝上大乘句者是總標
T2215_.58.0747b25: 大乘之中猶殊勝大乘義云也。謂眞言是最
T2215_.58.0747b26: 上上乘義故也。下三句是別顯名大乘之所
T2215_.58.0747b27: 由也。心續生之相者是此所目大乘之體也。
T2215_.58.0747b28: 所謂十住心是也。諸佛大祕密者。是佛菩薩
T2215_.58.0747b29: 大人之自内所證之自行化他方便善巧方術
T2215_.58.0747c01: 故也。今約能證人之大義故此所證法亦名
T2215_.58.0747c02: 大乘云也。下別釋七義大中是當第一法大
T2215_.58.0747c03: 義第四性大第六時大第七智大義也。外道
T2215_.58.0747c04: 不能識者。簡小乘及外道之偏見邪見之自利
T2215_.58.0747c05: 行自損損他行等劣乘故今立大乘名云也。
T2215_.58.0747c06: 疏一者以者以法至大人所乘者自下明七種
T2215_.58.0747c07: 大乘義。中皆悉有標句釋可悉之也。此第
T2215_.58.0747c08: 一大義意云。顯密一切教及行是皆大日尊
T2215_.58.0747c09: 所乘境界云也。此有二義故立大名也。一者
T2215_.58.0747c10: 當體大義謂此教行皆廣大無量無邊故也。
T2215_.58.0747c11: 是持業釋也。二者此大人所知境界故亦立
T2215_.58.0747c12: 大名云也。是依主釋也。是法佛一切種智之
T2215_.58.0747c13: 境界故名大人所乘之大乘也。此義如釋大
T2215_.58.0747c14: 衍論第一卷具明也。疏二者發心至法界衆
T2215_.58.0747c15: 生者。是第二大義。謂眞言行菩薩初發心
T2215_.58.0747c16: 時所發弘願也。是所度衆生廣大故於願立
T2215_.58.0747c17: 大名也。亦所求大菩提大故於發心而立大
T2215_.58.0747c18: 名云也。疏三者信解至成就衆生者。約得淨
T2215_.58.0747c19: 菩提心門菩薩具足自利利他廣大信解之功
T2215_.58.0747c20: 徳義故立信解大名也。此菩薩解依他諸法
T2215_.58.0747c21: 即空理悟眞如本覺自性清淨心。及信法佛
T2215_.58.0747c22: 内證法然常住境界故立信解名也。此信解大
T2215_.58.0747c23: 故立大名也。亦利生化用廣大故立大名也。
T2215_.58.0747c24: 疏四者以性至共有言者。約本覺理而立大
T2215_.58.0747c25: 名也。此有顯密二種義也。顯義如起信論釋
T2215_.58.0747c26: 大衍論等具明也。密義如菩提心論等具明
T2215_.58.0747c27: 也。其文證前具引畢也。涅槃經名字功
徳品
金剛寶
T2215_.58.0747c28: 藏滿足無缺云云此經文通顯密兩教意也。即
T2215_.58.0747c29: 是今此意也。又大般若理趣分云。一切有情
T2215_.58.0748a01: 皆金剛藏以金剛藏所灌灑故云云此一切衆
T2215_.58.0748a02: 生所有本覺佛性無變異義也。疏五者依止
T2215_.58.0748a03: 至依地而生者。意云。此眞言乘是有法界
T2215_.58.0748a04: 一切衆生普遂所歸依之用故名云大也。本
T2215_.58.0748a05: 源法故立大義云也。疏六者以解時至未曾
T2215_.58.0748a06: 休息者。是大意云。上疏所云。越三時如來之
T2215_.58.0748a07: 日加持故等文即此義意也。此法佛果地所
T2215_.58.0748a08: 證壽命無盡義是即凝然常住義也。疏七者
T2215_.58.0748a09: 以智至實相源底者。是示佛果一切智智廣
T2215_.58.0748a10: 大義。此有二智一者俗智二眞智也。文諸法
T2215_.58.0748a11: 無邊等是俗智也。智是依所縁境而起。故知
T2215_.58.0748a12: 無邊俗境即是智無邊義也。文窮實相源底
T2215_.58.0748a13: 者是眞智也。文譬如凾蓋相稱者是明眞智
T2215_.58.0748a14: 之證會眞如理義之喩也。疏以如是七至勝
T2215_.58.0748a15: 大乘也者。結釋意歸經本也。乘名進趣者是
T2215_.58.0748a16: 釋乘義也。於所應到處進趣義名云乘也。如
T2215_.58.0748a17: 乘船車等趣所到處也。疏句名止息之處者
T2215_.58.0748a18: 具義如上釋也。句是迹義也。迹是足迹之止
T2215_.58.0748a19: 息處也。此大乘之教行是古佛昔趣大菩提
T2215_.58.0748a20: 果足迹云也。疏心續生之相至有心相生者
T2215_.58.0748a21: 明十住心之續生之因縁義也。意云若約心
T2215_.58.0748a22: 眞如門意一切法唯眞如理故不可有妄心麁
T2215_.58.0748a23: 細覺悟淺深也。唯一味平等寂滅無相故
T2215_.58.0748a24: 也。今約心生滅門隨染業幻似有門意而於
T2215_.58.0748a25: 悟有淺深於迷亦有麁細故。約此門即有心
T2215_.58.0748a26: 續生次第差別云也。故釋大衍論二云。位地
T2215_.58.0748a27: 異眞如門中相雜住住故。生滅門中往向住
T2215_.58.0748a28: 故。又云於眞如門唯有一向雜亂住位無有
T2215_.58.0748a29: 餘位。是故頌言唯亂。餘契經中次第往向
T2215_.58.0748b01: 種種住地。生滅門有二種位一者向上門二
T2215_.58.0748b02: 者向下門云云今所明心續生義當向上門意
T2215_.58.0748b03: 也。疏猶如大海至鼓怒相續者。是以浪波非
T2215_.58.0748b04: 常非斷義之喩。明心生滅門相續不斷不常
T2215_.58.0748b05: 義也。疏當知是心至不妄宣示者是合喩也。
T2215_.58.0748b06: 意云。眞如本覺淨法之隨無明等染法熏習
T2215_.58.0748b07: 而雖流轉生死中。而本覺之凝寂常恒不變
T2215_.58.0748b08: 易云也。文即是不二者是指眞如本覺之本
T2215_.58.0748b09: 有寂靜自性也。是即無生無滅法體故也。文
T2215_.58.0748b10: 而生者。此眞如本覺之隨無明等染縁變成
T2215_.58.0748b11: 生滅妄法而流轉於生死義也。文生而不生
T2215_.58.0748b12: 者。此眞如所變生滅妄法即體無生無滅云
T2215_.58.0748b13: 也。是非有法之似有現故此似有現法返即
T2215_.58.0748b14: 成空義云也。文無相之相等者准前可知也。
T2215_.58.0748b15: 文甚深微妙等者。此眞如成諸法諸法之即
T2215_.58.0748b16: 體眞如義。是處甚深難見云也。文兩種外道
T2215_.58.0748b17: 等者。此二類人唯非有不識心眞如門甚深
T2215_.58.0748b18: 絶理之咎。而亦迷心生滅門之縁起法相向
T2215_.58.0748b19: 上向下門對治方法云也。此等文釋經外道
T2215_.58.0748b20: 不能識句也。疏我今悉開示一心應諦聽也
T2215_.58.0748b21: 者。是總被上引諸問而以二句頌答許説義
T2215_.58.0748b22: 也。疏次偈云至是略初問者。略釋此所牒一
T2215_.58.0748b23: 行頌大意也。始從此越百六十心句至從是
T2215_.58.0748b24: 初發心之三行頌是正答問文也。問此三行
T2215_.58.0748b25: 偈於九問中答幾數問耶。答據此疏顯義言
T2215_.58.0748b26: 之者。此三行偈答三問也。謂第一行偈是答
T2215_.58.0748b27: 第一菩提心生問也。次一行半偈答第二菩
T2215_.58.0748b28: 提心相貎問也。第三偈下二句是答第七及
T2215_.58.0748b29: 彼行修行問也。問何故問題有九種於答文
T2215_.58.0748c01: 但有三種答而闕餘六答耶。答此義難決可
T2215_.58.0748c02: 問明匠也。但今私迴愚慮作二途會釋。謂
T2215_.58.0748c03: 於此三行答偈中於此且是答三問略雖不
T2215_.58.0748c04: 答餘六問。而又是悉自然被答盡前九問云
T2215_.58.0748c05: 也。但疏主以總相就顯了義及肝要之正旨
T2215_.58.0748c06: 義。而云三行偈答前三問云也。理實細尋之
T2215_.58.0748c07: 於此三行偈兼傍亦答餘六問也。謂於初一
T2215_.58.0748c08: 行偈答第一菩提心生問。又答第三菩提心
T2215_.58.0748c09: 續生問。又答第四心相問及第五時項問。又
T2215_.58.0748c10: 答第六功徳聚問及第八凡夫異熟心問也。
T2215_.58.0748c11: 於次一行二句偈中答第二菩提心相貌問及
T2215_.58.0748c12: 第六功徳聚問。又答第九瑜伽行者殊異心問。
T2215_.58.0748c13: 亦兼答前第三菩提心續生問也。於後二句
T2215_.58.0748c14: 偈中答前第七問及彼修行問。兼答瑜伽行
T2215_.58.0748c15: 者殊異心問也。問此義意如何。答依斷惑必
T2215_.58.0748c16: 用智徳故智徳顯是即菩提心生義也。斷惑人
T2215_.58.0748c17: 必知惑相貌。以是第八所問凡夫異熟心義也。
T2215_.58.0748c18: 彼問即被答此越百六十心處也。超三重妄
T2215_.58.0748c19: 執百六十心是依智品麁細故依之建立十住
T2215_.58.0748c20: 心續生相也。故此偈中被答此第三次第續
T2215_.58.0748c21: 生問也。又約超此百六十心而建立三踰祇
T2215_.58.0748c22: 劫分齋也。故於此一偈中即被答彼第五所
T2215_.58.0748c23: 經時項問也。約超此三妄執之功徳智用義
T2215_.58.0748c24: 故被答彼第六功徳聚問也。就次一行半偈
T2215_.58.0748c25: 雖顯答第二菩提心生相貌問。兼密被答第
T2215_.58.0748c26: 三次第續生問。又被答第六功徳聚問。又被
T2215_.58.0748c27: 答第九瑜伽者殊異心問也。此義所以者。
T2215_.58.0748c28: 何示此淨菩提心之本性無量功徳成就者。
T2215_.58.0748c29: 此豈不答功徳聚義耶。又此無量智成就正
T2215_.58.0749a01: 等覺顯現者。此豈不答十住心續生義中他
T2215_.58.0749a02: 縁大乘已上五種住心義耶。又此二句義不
T2215_.58.0749a03: 答瑜伽者殊異心耶。後二句是合答前第七
T2215_.58.0749a04: 及彼行修行問也。謂於瑜伽中三平等行及
T2215_.58.0749a05: 相應方便供養行。而顯雖答彼第七問密被
T2215_.58.0749a06: 答第九瑜伽者之殊異心問也。問何故於佛
T2215_.58.0749a07: 答三行偈強答盡上九問義成立耶。答佛説
T2215_.58.0749a08: 法一言含無邊義理一念説盡恒沙教法故。
T2215_.58.0749a09: 此三行偈何於不答盡金剛手菩薩之九種
T2215_.58.0749a10: 請問耶。故依此道理此於三行偈建立九問
T2215_.58.0749a11: 之答。其義勢有此處也。學者可察之也。疏
T2215_.58.0749a12: 云何即知至淨菩提心者。此據金剛手問辭
T2215_.58.0749a13: 顯佛答也。是釋越百六十心句也。意云。淨
T2215_.58.0749a14: 除百六十心垢即是初發生淨菩提心云也。
T2215_.58.0749a15: 此發菩提心人當十住中初發心住人也。此
T2215_.58.0749a16: 初發心住菩薩所離百六十心。或是若准摩
T2215_.58.0749a17: 訶衍論第四意是煩惱障也。故論云。以有境
T2215_.58.0749a18: 界縁故復生六種相。一者智相依於境界心
T2215_.58.0749a19: 起分別愛與不愛故。二者相續相依於智故
T2215_.58.0749a20: 生其苦樂。覺心起念相應不斷故。三者執取
T2215_.58.0749a21: 相依相續縁念境界住持苦樂心起著故。四者
T2215_.58.0749a22: 計名字相依於妄執分別假名言相故。五者
T2215_.58.0749a23: 起業相依於名字尋名取着造種種業故。六
T2215_.58.0749a24: 者業繋苦相以依業受果不自在故。此六相
T2215_.58.0749a25: 中第一二相即是法執。第二二相即是人執。
T2215_.58.0749a26: 第三二相即是業因果報別相。復次初二地
T2215_.58.0749a27: 上所斷中二三賢所斷。後二十信所離云云
T2215_.58.0749a28: 故知。初發心住菩薩所斷百六十惑。是我執
T2215_.58.0749a29: 相應執取計名字相兩惑也。若依三論宗天
T2215_.58.0749b01: 台等意者。十住已上位斷無明及法執所知障
T2215_.58.0749b02: 云云疏有人問云至醍醐生也者。此喩在
T2215_.58.0749b03: 涅槃經第二十七文也。意云。譬如乳酪等四
T2215_.58.0749b04: 味之麁濁中終有醍醐性。漸次淨除其麁濁
T2215_.58.0749b05: 成精極清淨時是此醍醐也。發此淨菩提心
T2215_.58.0749b06: 亦爾也。終得醍醐義屬佛果也。但漸漸百六
T2215_.58.0749b07: 十妄執除去而將顯本性清淨本覺眞心時。
T2215_.58.0749b08: 名爲淨菩提心生云也。疏行者最初至佛樹
T2215_.58.0749b09: 牙生者。是合喩意也。文開發金剛寶藏等者。
T2215_.58.0749b10: 是於此淨菩提心門中初時將開發自分中
T2215_.58.0749b11: 種因海佛性云也。謂一切有情心藏如來藏
T2215_.58.0749b12: 佛性是也。或亦通法佛法然佛性也。就初
T2215_.58.0749b13: 義初開發人是當十住中初發心住人也。此
T2215_.58.0749b14: 金剛寶藏義。上所引涅槃經第七所云。貧
T2215_.58.0749b15: 人之依善知識教誘而開發宅中金剛寶藏義
T2215_.58.0749b16: 也。依此義故動爲金剛寶藏言也。文見是心
T2215_.58.0749b17: 性如淨虚空等者。是釋淨菩提心之性淨義
T2215_.58.0749b18: 喩也。此義如上三句菩提心中具釋畢也。又
T2215_.58.0749b19: 文離因業生等義如上具釋畢。此釋文是釋
T2215_.58.0749b20: 前所云。知彼菩提生句意也。是依初發心住
T2215_.58.0749b21: 菩薩所發菩提心功所離執取計名字起業相
T2215_.58.0749b22: 業繋苦相是也。文佛樹牙生者。釋知彼菩提
T2215_.58.0749b23: 生句也。是指果分性徳圓滿海佛之牙漸漸
T2215_.58.0749b24: 發生云也。何以故。此淨菩提心門是因分
T2215_.58.0749b25: 也。波法佛是果分故也。此中佛樹牙生者有
T2215_.58.0749b26: 二解。一者謂此淨菩提心即名爲佛樹之牙
T2215_.58.0749b27: 生義。謂佛樹者是果海佛也。牙者直此淨菩
T2215_.58.0749b28: 提心是也。此淨菩提心是因分故也。故十住
T2215_.58.0749b29: 心論第九云。等空之心於是始起寂滅之果
T2215_.58.0749c01: 果還爲因。是望前顯教極果於後祕心初心
T2215_.58.0749c02: 云云二者如十住心論第九云。三藏又云。極無
T2215_.58.0749c03: 自性心生此心望前二劫由如蓮華盛敷。若
T2215_.58.0749c04: 望後二心即是果復成種。故經曰如是初心
T2215_.58.0749c05: 佛説成佛因前二劫者指他縁一道二種住心。後二心
者。示眞言門根究竟二心。云云已上論文
T2215_.58.0749c06: 今私云。依此解意者。此第二義意云。佛樹
T2215_.58.0749c07: 之牙生者是眞言門中大悲爲根義是也。所
T2215_.58.0749c08: 謂此經所云。供養行修行從是初發心者即
T2215_.58.0749c09: 是意也。疏此牙生時至枝葉花果者。是釋生
T2215_.58.0749c10: 廣大功徳句也。此菩提具自證化他功徳廣
T2215_.58.0749c11: 大故云遍法界之枝葉花果也。疏以過心行至
T2215_.58.0749c12: 説其過惡者。是釋其性常堅固句也。此淨菩
T2215_.58.0749c13: 心其深義理是用因明門立破方便而不
T2215_.58.0749c14: 可破壞之云也。此義如密嚴經云。密嚴微妙
T2215_.58.0749c15: 土是阿若悉檀非諸因明者所量之境界云云
T2215_.58.0749c16: 疏若知自心至菩提生也者。是結釋第四句
T2215_.58.0749c17: 也。已上是答第一問之結文也。問前釋菩
T2215_.58.0749c18: 提心生問之處云。此菩提心生義是前三句
T2215_.58.0749c19: 中第一句義。是即發淨信心云云然何今答此
T2215_.58.0749c20: 第一菩提心生問之處中即此菩提心相是説
T2215_.58.0749c21: 行菩提心位地耶。答前問中所云是直約十
T2215_.58.0749c22: 信位相明發菩提心生故。於此所云發菩提
T2215_.58.0749c23: 心是十住中初發心住也。彼上文取初修業
T2215_.58.0749c24: 位此取後成就位。前擧初括終今擧終攝初
T2215_.58.0749c25: 義也。又初發心住通發心修行二義也。故不
T2215_.58.0749c26: 相違也。疏次有一偈至如虚空者。此釋次答
T2215_.58.0749c27: 第二菩提心生相貌問之一行半偈意也。此
T2215_.58.0749c28: 中菩提心生義。是當起從第二住後九住及十
T2215_.58.0749c29: 行十迴向十地菩薩行義。亦種因海果佛。於
T2215_.58.0750a01: 此中菩提心生相貌義中取虚空喩意也。疏
T2215_.58.0750a02: 譬虚空至非適今也者。是釋彼小分相似義
T2215_.58.0750a03: 也。此喩有四種義別也。一者無染着喩。謂
T2215_.58.0750a04: 不爲烟雲等者是也。二者自性常住喩。謂其
T2215_.58.0750a05: 性常住者是也。三者不動搖喩。謂假使八
T2215_.58.0750a06: 方大風乃至不能令其動者是也。四者常寂
T2215_.58.0750a07: 無相喩。謂自本初乃至非適今也者是也。疏
T2215_.58.0750a08: 心相亦爾者是總合也。疏從無始以至永寂
T2215_.58.0750a09: 無相者是別合也。文從無始以來自本不生
T2215_.58.0750a10: 者。是合第二自性常住喩也。謂此眞如本覺
T2215_.58.0750a11: 法是從本以來不生不滅理故也。文無有一
T2215_.58.0750a12: 法能令染汚動搖者。是如次合第一無染喩
T2215_.58.0750a13: 第三不動搖喩也。謂此眞如本覺之具足無
T2215_.58.0750a14: 染無動徳。所以是依此眞心本來無生無滅
T2215_.58.0750a15: 義故云也。文常住不變永寂無相者。合第四
T2215_.58.0750a16: 常寂無相喩也。亦解此文是返釋上所云本
T2215_.58.0750a17: 自不生句也。謂此不生義者是顯其體常住
T2215_.58.0750a18: 不變云也。何以故。此眞心性是永遠離生住
T2215_.58.0750a19: 異滅及諸色心心所等衆相故云也。疏不染
T2215_.58.0750a20: 汚常住至本來寂無相者。是結釋意令歸頌
T2215_.58.0750a21: 本文也。此三句偈是如次明本覺眞心之備
T2215_.58.0750a22: 淨常住徳寂靜安隱徳義也。次文無量知
T2215_.58.0750a23: 見自然開發等者。是明行者之始覺菩提智
T2215_.58.0750a24: 之證會如虚空廣大一切種智等無邊功徳海
T2215_.58.0750a25: 義也。疏爾時行人至如蓮華敷者。是就第二
T2215_.58.0750a26: 答釋第五句意也。意云。此行者所顯得始覺
T2215_.58.0750a27: 菩提心是爲本覺寂光智則所被照觸。而始
T2215_.58.0750a28: 覺無量智徳顯現成就云也。是本覺心即能
T2215_.58.0750a29: 引成始覺義也。寂光者是大日尊之本覺智義
T2215_.58.0750b01: 也。疏即毘盧至心佛現前故者。是釋第六句
T2215_.58.0750b02: 意也。謂始覺自心大日尊即顯現成就行者
T2215_.58.0750b03: 觀心中云也。此始覺種因海佛果滿義也。疏
T2215_.58.0750b04: 佛已略説如是心實相印者。是結上所明發菩
T2215_.58.0750b05: 提心及行菩提心之始覺成就智之所依境界
T2215_.58.0750b06: 也。即本覺菩提心自性不共徳相也。疏若行
T2215_.58.0750b07: 者與至堅固信力者。此所明能發菩提心堅
T2215_.58.0750b08: 固信力者。是從眞言門供養行中發得之云
T2215_.58.0750b09: 也。謂與此相應者於此淨菩提心門本覺心之
T2215_.58.0750b10: 能相應始覺智用也。力者或是智之根義也。
T2215_.58.0750b11: 智根是智力所爲用故也。又解堅固信力者。
T2215_.58.0750b12: 若到得菩提心門相應時必有信力故。到
T2215_.58.0750b13: 後祕密法然果分法身云也。疏然此信力至
T2215_.58.0750b14: 淨菩提心者。是釋末後二句答偈也。若得此
T2215_.58.0750b15: 淨菩提心門中堅固不退信解相事。必依止
T2215_.58.0750b16: 修行眞言門三密供養行者法則。而定自然
T2215_.58.0750b17: 得到此淨菩提心門之滿位云也。指此位云
T2215_.58.0750b18: 眞言門初發心住云也。故經偈云供養行修
T2215_.58.0750b19: 行從是初發心者。意云。從修習此眞言門三
T2215_.58.0750b20: 密供養行法中即得到淨菩提心中初發住
T2215_.58.0750b21: 等位云也。是者指三密行者法也。依此義
T2215_.58.0750b22: 故菩提心論云。復修瑜伽勝上法能從凡入
T2215_.58.0750b23: 佛位者。亦超十地菩薩境界又深知一切法
T2215_.58.0750b24: 無自性。前以相説今以旨陳。夫迷途之法
T2215_.58.0750b25: 從妄想生。乃至展轉無量無邊煩惱輪迴六
T2215_.58.0750b26: 趣。若覺悟已妄想止除種種法滅故無自性。
T2215_.58.0750b27: 又云。當知一切法空。已悟法本無生心體
T2215_.58.0750b28: 自如不見心身。住於寂滅平等究竟眞實之
T2215_.58.0750b29: 智令無退失。妄心若起知而勿隨。妄若息時
T2215_.58.0750c01: 心源空寂。萬徳斯具妙用無窮云云意云。是
T2215_.58.0750c02: 依眞言門行而修得此無相勝義菩提心云
T2215_.58.0750c03: 也。又解此信力者。是若信三密法事者。慚
T2215_.58.0750c04: 悟菩薩若遇此三密教信受修行此法。所由
T2215_.58.0750c05: 是必依淨菩提心門之發心住等云也。依此
T2215_.58.0750c06: 解意者。此供養行之修行之所因。是從彼淨
T2215_.58.0750c07: 菩提心門初發住而發生之云也。初解是約頓
T2215_.58.0750c08: 悟人先悟三密法故即時得到淨菩提心門初
T2215_.58.0750c09: 發心住等云也。後解是依慚悟菩薩先發淨
T2215_.58.0750c10: 菩提心門菩提心乃至因分究竟位方始發眞
T2215_.58.0750c11: 言門菩提心義云也。上來三行偈是顯然略
T2215_.58.0750c12: 雖答三種問而實密亦答餘六種問也。分明
T2215_.58.0750c13: 答上指問義有此住心品下文及下諸品中
T2215_.58.0750c14: 也。疏或有人至行菩薩道者。是出單顯教學
T2215_.58.0750c15: 者之堅執諸法無性空理而謂作究竟解。而
T2215_.58.0750c16: 破難此三密修行法意也。疏此説非也者。是
T2215_.58.0750c17: 疏主總破前所難之辭也。疏如以四種至無
T2215_.58.0750c18: 由可得者。此立比喩之道理以而破前所難
T2215_.58.0750c19: 也。其意顯了也。疏行人亦復至淨菩提心
T2215_.58.0750c20: 者。約合喩而破前難也。疏龍樹阿闍梨至墮
T2215_.58.0750c21: 在失處者。是明引論所明縁起似有義即空
T2215_.58.0750c22: 義即中義。而助成三平等方便供養行之消融
T2215_.58.0750c23: 百六十心垢之功徳能也。文而汝謂龜毛兎
T2215_.58.0750c24: 角爲無生。是故墮在失處者。是示迷執人之
T2215_.58.0750c25: 所堅執偏空理。是執般若經中所明遍計所
T2215_.58.0750c26: 執皆空義門而未知依他似有即空義。故墮
T2215_.58.0750c27: 此偏空見云也。疏又如世人至不能得耳者。
T2215_.58.0750c28: 前文破外人邪難也。此文是約比喩而成自
T2215_.58.0750c29: 義道理也。此喩意顯了也。疏淨菩提心至不
T2215_.58.0751a01: 思議業者。是約合法而成自所立義也。謂眞
T2215_.58.0751a02: 言門三密行供養方便妙術之直洗除諸心垢
T2215_.58.0751a03: 到淨菩提門。而終昇入三平等果海云也。
T2215_.58.0751a04: 不應至爲極果也者此有二解。一者結破前
T2215_.58.0751a05: 難也。謂前人執大乘初入門之所執空義謂
T2215_.58.0751a06: 究竟義。成此難故偏破人所計也。二者此
T2215_.58.0751a07: 文是總結遣諸大乘者之執自分佛果而謂究
T2215_.58.0751a08: 竟成佛人之迷執種類出是也
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T2215_.58.0752a02:
T2215_.58.0752a03: 大日經住心品疏私記卷第
T2215_.58.0752a04: 疏經云。祕密主至心相續義也者。是從下廣
T2215_.58.0752a05: 答上第三心續生問也。文經云等者是牒也。
T2215_.58.0752a06: 文者以下答心相續義也者。以下總釋上所
T2215_.58.0752a07: 牒文意也。從是以下明十住心差別相云也。
T2215_.58.0752a08: 此中自然被答衆多請問也。疏欲明淨心至
T2215_.58.0752a09: 違理之心者。是明於第一重異生羝羊心是
T2215_.58.0752a10: 最初顯示之所由也。意云。於向上還滅門中
T2215_.58.0752a11: 始爲欲顯淨心之最初起相。故先説凡夫癡
T2215_.58.0752a12: 暗迷心之過失。從此迷心過失中而纔發最
T2215_.58.0752a13: 初微少善心云也。重意云。此凡夫極迷心之
T2215_.58.0752a14: 中纔初發微少善心。説名第二愚童持齋心。
T2215_.58.0752a15: 意云。依此義故第一異生羝羊心是雖不能
T2215_.58.0752a16: 對治藥體而與此藥還成資助因縁義故。則
T2215_.58.0752a17: 先説愚童凡夫之違理心相名爲異生羝羊
T2215_.58.0752a18: 心。實雖非能觀行心而爲觀心之因也。此義
T2215_.58.0752a19: 如涅槃經三十五云。一切無明煩惱等結悉
T2215_.58.0752a20: 皆佛性。何以故佛性因故。從無明行及諸
T2215_.58.0752a21: 煩惱得善五陰是名佛性。從善五陰乃至獲
T2215_.58.0752a22: 得阿耨菩提云云愚童者是喩名也。如世間
T2215_.58.0752a23: 幼少童子不辨知善惡道理也。不辨善惡者
T2215_.58.0752a24: 如愚童。疏無始生死至有始見中者。是引智
T2215_.58.0752a25: 論釋無始義文而助釋此中無始義也。謂生
T2215_.58.0752a26: 死之縁起其始初際不可得故名無始也。意
T2215_.58.0752a27: 云。本覺法身佛隨無明熏習始流轉生死中
T2215_.58.0752a28: 是初際不可得云也。此義如密嚴經上卷云。
T2215_.58.0752a29: 非如外道説壞滅爲涅槃。壞應同有爲死有
T2215_.58.0752b01: 復生過。涅槃若滅壞衆生有終盡。衆生若有
T2215_.58.0752b02: 終是亦有初際。應有非生法而始作衆生。無
T2215_.58.0752b03: 有非衆生而生衆生界。衆生界既盡佛無所
T2215_.58.0752b04: 知法。是則無能覺亦無有涅槃云云明生死無
T2215_.58.0752b05: 始義此經文甚妙也。亦釋無始義文有法藏師
T2215_.58.0752b06: 起信論疏上卷中也。疏凡夫者至曰異生也
T2215_.58.0752b07: 者。是依作業各別受果各別色心各別故名
T2215_.58.0752b08: 異生云也。羝羊者是三歳羊也。取愚迷者即
T2215_.58.0752b09: 比此喩也。羊是獸中最愚癡者也。羝者謂異
T2215_.58.0752b10: 生迷愚。如被籠羝羊迷惑而失爲方也。疏其
T2215_.58.0752b11: 所計我至執著我名者。是前所云異生類於
T2215_.58.0752b12: 迷心被狂亂。而所計實我相是但有實我之
T2215_.58.0752b13: 言語而無有其我實體云也。唯識論基師疏第
T2215_.58.0752b14: 一卷中。依此義意故此凡夫所執我名云無體
T2215_.58.0752b15: 隨情假。及以無依有假我也。疏有者即是我
T2215_.58.0752b16: 所者。是意云於我有所繋屬物故名我有亦
T2215_.58.0752b17: 名我所也。唯識論云。如屬我物立我所名
T2215_.58.0752b18: 云云疏如是我我至名爲分者。我執不同故名
T2215_.58.0752b19: 我分云也。此十六知見等義如十住心論第
T2215_.58.0752b20: 三明也。本義有瑜伽論婆娑論中也。疏次釋
T2215_.58.0752b21: 虚妄分別所由者。是欲釋上所云我執生起
T2215_.58.0752b22: 所由故。先明其大意也。謂此上所云諸我我
T2215_.58.0752b23: 所執。是依非了達諸法之縁起自性即空眞理
T2215_.58.0752b24: 故。妄迷生實我之執云也。是總破諸我執意
T2215_.58.0752b25: 也。疏故云祕密主至我所生也者。以釋意歸
T2215_.58.0752b26: 經文也。疏若彼觀察至當得正眼者。此辨對
T2215_.58.0752b27: 覺而起迷咎。謂雖昔彼成我執凡夫。若今設
T2215_.58.0752b28: 改作無性觀想時。是虚妄所執我相都成不顯
T2215_.58.0752b29: 現云也。文何者是我者總破諸我執之辭也。
T2215_.58.0752c01: 我義是自體常一義作用自在義也。然常一
T2215_.58.0752c02: 自在者凡於一切法中不可得云也。一切有
T2215_.58.0752c03: 爲諸法若染若淨若心若心所若色若有情若
T2215_.58.0752c04: 非情。皆悉無常敗壞也。皆是待因待縁而成
T2215_.58.0752c05: 就和合法體故。何有我義耶云也。文我住何
T2215_.58.0752c06: 所者。亦非我不可得設雖其我有其所住處
T2215_.58.0752c07: 有何所方耶云也。文爲即蘊異蘊相在耶者
T2215_.58.0752c08: 謂是責問外人之辭也。於五蘊中分拆一一
T2215_.58.0752c09: 求我自性處都我不可得也。若離五蘊而外
T2215_.58.0752c10: 求我即亦我自性不可得云也。故知凡我是
T2215_.58.0752c11: 從本畢竟都無法也。但是衆因縁和合積集
T2215_.58.0752c12: 法似我相顯現而愚癡衆生執謂我云也。疏
T2215_.58.0752c13: 然彼不自至餘皆妄語者。是明諸愚童成我
T2215_.58.0752c14: 執之由來也。此生我執者有二因縁。一者自
T2215_.58.0752c15: 心不覺無我理故。二者依邪師教誘縁義也。
T2215_.58.0752c16: 文謂我在身中者是明彼邪師之所計之住所
T2215_.58.0752c17: 也。文能有所作等者明我作用也。文唯此
T2215_.58.0752c18: 是究竟等者是明著我迷執咎深重義。是見
T2215_.58.0752c19: 即我見也。疏經云。復計時者從下經文。於
T2215_.58.0752c20: 諸外道所計而出別其所執義也。是此計時
T2215_.58.0752c21: 外道所計也。疏謂計一切至以時爲因者。是
T2215_.58.0752c22: 釋彼計時者之所計意也。疏如彼偈言至時
T2215_.58.0752c23: 爲因者。是引中觀論中所云計時者之所計
T2215_.58.0752c24: 義也。此即以時謂常一自在義而計我意也。
T2215_.58.0752c25: 疏更有人言至不壞故常者。是又出中論所
T2215_.58.0752c26: 云計時宗中別師義也。此義意云。時是雖無
T2215_.58.0752c27: 能遍作一切用而體常一故猶計我耳。文以
T2215_.58.0752c28: 花實等果等者。是以比量心而知時實有云
T2215_.58.0752c29: 也。意云。春花開敷秋果實成熟是事決定不
T2215_.58.0753a01: 改法也。此是時之果也。時是因也。故以果可
T2215_.58.0753a02: 比知因時之有義云也。問先云一切人物者
T2215_.58.0753a03: 非時之所作云畢也。然何今以時爲因以花
T2215_.58.0753a04: 果等爲果云耶。而若許時爲因何不有遍所
T2215_.58.0753a05: 作用耶。答可尋。此異人所計故義不必同也。
T2215_.58.0753a06: 又解云。上所云雖一切人物非時所作者。彼
T2215_.58.0753a07: 義意云。於一切法中一分非時所作云歟。故
T2215_.58.0753a08: 無相違咎也。所謂春無花秋無果實草木等
T2215_.58.0753a09: 此類也。約有春花秋果草木等義比知時有
T2215_.58.0753a10: 實體義云也。疏亦以不觀至妄計也者總破
T2215_.58.0753a11: 前二計也。若約佛法中説時義者。此時是不
T2215_.58.0753a12: 相應行法也。返即以色心心所爲時自體也。
T2215_.58.0753a13: 無別離色心等有時自性云也。疏經云地等
T2215_.58.0753a14: 至皆應廣説者。是擧計五大而執我之各別
T2215_.58.0753a15: 宗計也。謂五大是有成所造色増上縁作用
T2215_.58.0753a16: 故。然外道迷執此作用而計五大。謂能變化
T2215_.58.0753a17: 諸法之實我云也。執實我故成恃矯想而陳
T2215_.58.0753a18: 供養而求請解脱云也。疏經云瑜伽至離於
T2215_.58.0753a19: 因果者。是亦出別師所計也。此意云。定心
T2215_.58.0753a20: 之相應於所縁境即説名瑜伽也。是於此心
T2215_.58.0753a21: 與境相應而成辨色界無色界果報等事義。
T2215_.58.0753a22: 即迷謂實我云也。定心是離散動分別而專
T2215_.58.0753a23: 注一境湛寂安住也。彼得定人出定後迷而
T2215_.58.0753a24: 執此義故謬計眞我云也。疏不觀心自至以
T2215_.58.0753a25: 爲眞我者是破此計也。此破意云。此定心是
T2215_.58.0753a26: 如幻即空法也。此非有似有心法刹那刹那
T2215_.58.0753a27: 生滅不住也。然虚幻非眞依他心法之專注
T2215_.58.0753a28: 所觀境。何即執可爲我耶破也。疏但住此理
T2215_.58.0753a29: 即名解脱也者。是陳此外道所想至極之所計
T2215_.58.0753b01: 果義也。疏經云建立至謂之爲淨者。牒建立
T2215_.58.0753b02: 不建立二計義。而且先釋建立之淨義也。此
T2215_.58.0753b03: 義意云。一切染淨法皆悉隨心建立云也。故
T2215_.58.0753b04: 次下文云。建立如從心出一切法云云此義其
T2215_.58.0753b05: 意如因果經第五云。阿羅囉仙人云。衆生之
T2215_.58.0753b06: 始始於冥初。從於*冥初起於我慢。從於我
T2215_.58.0753b07: 慢生於癡心。生於染愛。從於*染愛生五微
T2215_.58.0753b08: 塵氣。從五微塵氣生於五大。從於五大生貪
T2215_.58.0753b09: 欲瞋恚等諸煩惱。於是流轉生老病死憂悲
T2215_.58.0753b10: 苦惱。又仙人言。若欲斷此生死本者。先當
T2215_.58.0753b11: 出家修持戒行。謙卑忍辱住空閑處修習禪
T2215_.58.0753b12: 家離欲惡不善法。有覺有觀得初禪定。除覺
T2215_.58.0753b13: 觀定生入喜心得第二禪。捨喜心得正念具
T2215_.58.0753b14: 樂根得第三禪。除苦樂得淨念入捨根得第
T2215_.58.0753b15: 四禪獲無相報。別有一師説。如是處名爲解
T2215_.58.0753b16: 脱。從定覺已然後方知非解脱處。離色想入
T2215_.58.0753b17: 空處滅有對想入識處。滅無量識想唯觀一
T2215_.58.0753b18: 識入無所有處。離種種想入非想非非想處。
T2215_.58.0753b19: 斯處名爲究竟解脱。是諸覺者之彼岸也云云
T2215_.58.0753b20: 今私云。彼仙人所計是與此建立淨宗義甚
T2215_.58.0753b21: 相似也。彼仙人所云依心之修行力而所成
T2215_.58.0753b22: 就非想非非想果而爲淨法也。是且約取淨
T2215_.58.0753b23: 一分名建立淨也。此猶有妄執我義也。亦以
T2215_.58.0753b24: 生我慢心我癡心力故建立餘諸法云故也。
T2215_.58.0753b25: 疏次句謂至云無淨也者。是明第二非建立宗
T2215_.58.0753b26: 所計義也。此計意云。建立所得造作法非眞
T2215_.58.0753b27: 實淨法云也。從本離建立造作法是眞實淨
T2215_.58.0753b28: 法也。所謂無爲法是歟是若虚空無爲等歟。是自在
天論者中執虚空爲我。或有
T2215_.58.0753b29: 執梵王大自在天
等計本性淨者也
此無爲則名爲眞我云也。此名
T2215_.58.0753c01: 無建立淨義也。意云。於此無爲法即無始待
T2215_.58.0753c02: 建立之淨義故名無建立淨也。雖然非謂如
T2215_.58.0753c03: 眞如無爲本性自清淨義云也。疏由不觀我
T2215_.58.0753c04: 至如是見生者。是總非前二計也。疏廣説如
T2215_.58.0753c05: 上者。是破如是等妄執文。是指前所云五番
T2215_.58.0753c06: 所明破遣執文也。疏經云自在至能生萬物
T2215_.58.0753c07: 者。此出此句中第一計也。疏如十二門至廣
T2215_.58.0753c08: 説也者。是引論而破彼所計也。義易了也。疏
T2215_.58.0753c09: 計出者至差別形相者。是明與上建立義同
T2215_.58.0753c10: 異相而釋流出意也。此中約喩明流出義也。
T2215_.58.0753c11: 若約法明之義者。是自在天能生諸所受用
T2215_.58.0753c12: 法義猶如陶師以手功出生瓶瓦等云也。疏
T2215_.58.0753c13: 次云時者至天種類也者。此中計時宗與前
T2215_.58.0753c14: 云有時外道所計不同云也。文皆自在天種
T2215_.58.0753c15: 類也者。上三計皆自在論者宗所攝云也。此
T2215_.58.0753c16: 義如十住心論第三云。第七計自在論者。凡
T2215_.58.0753c17: 諸世間士夫所愛彼計以自在變化爲因。或
T2215_.58.0753c18: 丈夫時方本際自然虚空極微我等不平
T2215_.58.0753c19: 等因云云古徳云。自在等宗是諸法自在
T2215_.58.0753c20: 云之外道執也。即隨所計爲名也。此外道執
T2215_.58.0753c21: 諸善惡果報皆隨一因生故。是所計因不平
T2215_.58.0753c22: 等因。言隨一因者。或執諸法大自在天變化。
T2215_.58.0753c23: 或大天變化或大梵變或時方虚空我等爲
T2215_.58.0753c24: 云云第一卷
記竟
疏第二卷 疏經云尊貴至外
T2215_.58.0753c25: 道計者。是總先擧此宗之能計之主也。那羅
T2215_.58.0753c26: 延天者是此外道之所奉尊者也。奉仕此天
T2215_.58.0753c27: 之外道故名那羅延外道也。依主有財二釋
T2215_.58.0753c28: 也。那羅延者。眞諦三藏云。翻爲人生本也。
T2215_.58.0753c29: 玄應云。此云鉤鎖力士也。眞興僧都云。今
T2215_.58.0754a01: 案祕家亦名毘紐天云云信行云。勝力天云云
T2215_.58.0754a02: 疏此天湛然常住至故名尊貴者。是明彼宗
T2215_.58.0754a03: 所計也。此中意云。彼那羅延天王是如垂拱
T2215_.58.0754a04: 之君王。雖無所爲而命於餘眷屬諸天神下
T2215_.58.0754a05: 宣令令作諸法云也。疏文此宗計至火風空
T2215_.58.0754a06: 處者。是此尊貴宗義中之是第二義也。此義
T2215_.58.0754a07: 意云。以能造五大爲究竟尊貴處云也。是諸
T2215_.58.0754a08: 人法之所歸依云也。疏昔有論師至如是妄
T2215_.58.0754a09: 計也者。是爲顯此宗所計非理之所由故出
T2215_.58.0754a10: 往昔能破之例。而今亦破彼所計也。問前所
T2215_.58.0754a11: 云地等變化與此中五大尊貴其差別如何。
T2215_.58.0754a12: 答彼但云五大變化諸法義也。今尊貴義意
T2215_.58.0754a13: 云。五大遍在所造諸法中義云也。疏經云自
T2215_.58.0754a14: 然者至皆自爾也者。是擧自然外道之所計
T2215_.58.0754a15: 也。疏有師難云至何自爾耶者。陳彼能破道
T2215_.58.0754a16: 理也。疏若謂雖有至須人功發之者。是外人
T2215_.58.0754a17: 被前破而述返救答意也。疏是亦不然者是
T2215_.58.0754a18: 重破前救答也。意云。若待因縁顯現法者是
T2215_.58.0754a19: 不自然有云也。疏經云内我者至作諸事業
T2215_.58.0754a20: 者。是出執内我宗所計也。此計意云。内心
T2215_.58.0754a21: 之外更亦有別實我體云也。疏難者云至皆
T2215_.58.0754a22: 悉斷壞者。是能立道理而破此邪計意也。破
T2215_.58.0754a23: 意云。計此我有能作事業故是即我能作因
T2215_.58.0754a24: 也。因是生果義有故因即可有無常作用義
T2215_.58.0754a25: 也。果是待因故即必有無常義也。以我作用
T2215_.58.0754a26: 無常故定可比知我體無常義也。我體定無
T2215_.58.0754a27: 常故我之所作罪福果報可滅云也。疏如是
T2215_.58.0754a28: 等至中廣明者。是指彼中觀論等明外道所
T2215_.58.0754a29: 計義與佛法差別之文處歟可尋知也。疏經
T2215_.58.0754b01: 云人量至身大亦大者。是亦出一類外道所
T2215_.58.0754b02: 計也。此義有成唯識論第一中也。疏智度云
T2215_.58.0754b03: 至即與此同者。是依智論而出此外道所計
T2215_.58.0754b04: 宗義也。文即與此同者。彼論所云外道所計
T2215_.58.0754b05: 與此經所明人量義等同云也。疏然彼宗至
T2215_.58.0754b06: 不然也者。是能立理破此邪計也。以彼外
T2215_.58.0754b07: 道所計而爲因即破彼實我義也。疏遍嚴者
T2215_.58.0754b08: 至是我所爲者。是出此宗妄計也。此宗計意
T2215_.58.0754b09: 云。世間富樂事是我之自在威力所作云也。
T2215_.58.0754b10: 疏與自在計小異者簡別也。彼計一切罪福
T2215_.58.0754b11: 是自在天所作也。此唯嚴福事是我所作用
T2215_.58.0754b12: 云也。疏如中論破至常自在耶者。是引中論
T2215_.58.0754b13: 破自在天能作自在業文而例破此遍嚴自在
T2215_.58.0754b14: 我義也。破意云。若遍嚴者自在能生諸福樂
T2215_.58.0754b15: 事者。於受苦者可拔彼苦與樂也。而已不拔
T2215_.58.0754b16: 苦與樂故定知不遍嚴自在義也。若於諸衆
T2215_.58.0754b17: 生有愛憎心者。如智論所破是無自在義也。
T2215_.58.0754b18: 疏經云。若壽至睡眠故者。是亦出一類所
T2215_.58.0754b19: 計也。此宗意云。壽命説爲我義也。疏難者云
T2215_.58.0754b20: 至妄見也者。是立道理而破此邪計也。文若
T2215_.58.0754b21: 見斬伐乃至豈無命耶者。是立理破草木有
T2215_.58.0754b22: 命義。次如合昏木乃至豈是常覺者。立此理
T2215_.58.0754b23: 破草木有眠覺義也。疏經云補特至識神爲
T2215_.58.0754b24: 常者。此計意云。數取趣者是我之異名云也。
T2215_.58.0754b25: 實神我而數取六趣之生死故云爾也。文從
T2215_.58.0754b26: 今世趣於後世是即識神爲常者。此神我雖
T2215_.58.0754b27: 有於三世流轉相而神我體是常住無變易云
T2215_.58.0754b28: 也。疏識神若常至則無有我者。是下立理破
T2215_.58.0754b29: 此計也。文中有二。初就彼所計常我義而於
T2215_.58.0754c01: 此實我責有生死咎。後依此難之道理成故
T2215_.58.0754c02: 即破有我義也。疏如佛法中至破彼宗計也
T2215_.58.0754c03: 者。是欲破此數取趣之宗計三世實有我性
T2215_.58.0754c04: 是妄計義故。例出犢子部薩婆多部之爲大
T2215_.58.0754c05: 乘論師被破彼三世實有妄計之咎也。又解
T2215_.58.0754c06: 亦別例破彼小乘二部所立三世實有義
T2215_.58.0754c07: 也。文則同數取趣者。失佛三種法印者是別
T2215_.58.0754c08: 明大乘者之破此二部小乘宗意也。此中部
T2215_.58.0754c09: 小有二破。一者部論師立三世實有義。則是
T2215_.58.0754c10: 同外道數取趣我執者。立三世實有之妄計
T2215_.58.0754c11: 云也。二者違失大師釋迦文佛所説諸行無
T2215_.58.0754c12: 常有漏皆苦諸法無我涅槃寂靜三法印道理
T2215_.58.0754c13: 旨故。此二部論師已可非佛弟子云也。是順
T2215_.58.0754c14: 外違内有二咎故破之也。疏經云若識至皆
T2215_.58.0754c15: 遍滿其中者。此宗計意云。眼等六識即遍在
T2215_.58.0754c16: 能造五大及所造諸色中云也。此宗意云。以
T2215_.58.0754c17: 此六識常遍義而計神我云也。疏此亦不然
T2215_.58.0754c18: 至爲無所用者下破此計也。破意云六識即遍
T2215_.58.0754c19: 在諸色等六塵境中者。此識發生時不須待
T2215_.58.0754c20: 所縁境及所依根而直識獨見聞覺知也。然
T2215_.58.0754c21: 諸識生時必待所依根及所縁境界起故。可
T2215_.58.0754c22: 知識不遍在一切色等境處也。疏又若識神
T2215_.58.0754c23: 至有死生耶者又重破也。又神識常遍在五
T2215_.58.0754c24: 趣中者。何於此於此處死已於彼處可生耶。
T2215_.58.0754c25: 常遍在法無生滅周旋隙故也。文故知不爾
T2215_.58.0754c26: 也者結破也。疏經云阿頼耶至亦是室義者。
T2215_.58.0754c27: 此凡出阿頼耶翻名也。此有二翻也。法藏云。
T2215_.58.0754c28: 阿梨耶及阿頼耶者倶梵言訛也。梁朝眞諦
T2215_.58.0754c29: 三藏訛名翻爲無沒識。今時玄奘法師就義
T2215_.58.0755a01: 翻爲藏識。但藏是攝藏義。無沒是不失義。一
T2215_.58.0755a02: 名異也云云此無沒義意云。攝持諸種子令不
T2215_.58.0755a03: 失故名爲無沒也。疏此宗説有至則滿世界
T2215_.58.0755a04: 者。是明彼外道所計也。此計意云。此阿頼
T2215_.58.0755a05: 耶我卷舒自在也。若卷之時不可知其所在
T2215_.58.0755a06: 處是極微細故也。若舒之時遍滿十方世界
T2215_.58.0755a07: 云也。文不同佛法中第八識義也者。法藏云。
T2215_.58.0755a08: 所攝名藏謂諸衆生取爲我故。所以然者良
T2215_.58.0755a09: 以眞心不守自性隨熏和合似一似常故。諸
T2215_.58.0755a10: 愚者以似爲眞取爲内我。我見所攝故名爲
T2215_.58.0755a11: 云云今以正而簡耶也。疏然世尊密至亦
T2215_.58.0755a12: 同我見也者。此明邪教所説聖教所説不同
T2215_.58.0755a13: 意也。此義如密嚴經第三云。如來清淨藏亦
T2215_.58.0755a14: 名無垢智。常住無始終離四句言説。佛説
T2215_.58.0755a15: 如來藏以爲阿頼耶。惡慧不能知藏即頼耶
T2215_.58.0755a16: 云云意云。佛説阿頼耶識義與外道所計頼
T2215_.58.0755a17: 耶識義全不同云也。佛説頼耶意是如來藏
T2215_.58.0755a18: 之受諸染法熏習而變異諸染法令不失其業
T2215_.58.0755a19: 因果報故立頼耶義云也。依此義楞伽經云。
T2215_.58.0755a20: 如來藏是善不善因。能遍興造一切趣生云云
T2215_.58.0755a21: 又起信論云。與生滅不生滅非一非異名阿
T2215_.58.0755a22: 梨耶識云云疏若佛法中人至同我見也者。
T2215_.58.0755a23: 是出佛法内人妄執頼耶有我見咎也。故解
T2215_.58.0755a24: 深密經云。阿陀那識甚深細一切種子如暴
T2215_.58.0755a25: 流。我於凡愚不開演。恐彼分別執爲我云云
T2215_.58.0755a26: 云。由攝藏諸法一切種子識故名阿頼耶。勝
T2215_.58.0755a27: 者我開示云云起信論云。人我見者依諸凡夫
T2215_.58.0755a28: 説聞修多羅説如來之藏無有増減體備一切
T2215_.58.0755a29: 功徳之法。以不解故即謂如來之藏有色心
T2215_.58.0755b01: 自法自相差別云云疏經云知者至即是眞
T2215_.58.0755b02: 我者。出知者見者即執眞我之妄計也。疏智
T2215_.58.0755b03: 度云至事異名也者。意云眼根之見色境名
T2215_.58.0755b04: 云見者。眼等五識之知色聲等五境名云知
T2215_.58.0755b05: 者也。是皆我之異名云也。隨縁境事業差別
T2215_.58.0755b06: 而異名云也。疏難者云至爲是我不者。是破
T2215_.58.0755b07: 外人之邪執也。謂外人云。以眼見色境義即
T2215_.58.0755b08: 依爲我義而以此所計爲所由。亦以於餘耳
T2215_.58.0755b09: 等五識等同可爲我之例責之也。疏若皆是
T2215_.58.0755b10: 者至是亦同疑者。是依前責而更以與義重
T2215_.58.0755b11: 破之也。此破意云。若説六識爲我者。此六
T2215_.58.0755b12: 根所取境界不同。而眼識等各各互不得相
T2215_.58.0755b13: 知他也。然眼識獨而如不能了作聲等諸五
T2215_.58.0755b14: 境。餘五識互共均不可了作色等諸境故也。
T2215_.58.0755b15: 故知眼等識無遍縁用故可無我義云也。疏
T2215_.58.0755b16: 若有非我者是亦同疑者。是總結破也。意云。
T2215_.58.0755b17: 外人彼許此一身中六識既有見聞觸知用
T2215_.58.0755b18: 故。依是皆悉被責於其六識體悉可有六體
T2215_.58.0755b19: 我義故。又六體都成一體一體成六體。理最
T2215_.58.0755b20: 不可義故云也。而亦轉救云。眼識一是爲見
T2215_.58.0755b21: 者智者而是即爲我也。餘五識是無我義云
T2215_.58.0755b22: 也。今就救意可返破。耳識等若有非我體
T2215_.58.0755b23: 者是即可許。如餘耳等五識等非我。而眼識
T2215_.58.0755b24: 之非我義者即返可知也。彼所云眼識知者
T2215_.58.0755b25: 見者即眞我義亦可同例難也。是眼識爲
T2215_.58.0755b26: 我可難也。疏故知根塵至無別我也者。是結
T2215_.58.0755b27: 明正義也。疏經云能執至乃名眞我者。此中
T2215_.58.0755b28: 有三種義別。一者離識心外別有能執持我。
T2215_.58.0755b29: 二者識心即能執持爲我。三者所執境即名
T2215_.58.0755c01: 爲我義也。文此我遍一切處者。明此我周遍
T2215_.58.0755c02: 用也。疏然内外至故作是説者。是破此妄執
T2215_.58.0755c03: 也。文是中所執能執尚不可得者。意云。心
T2215_.58.0755c04: 境倶因縁所生法。是假相而即空義也。何況
T2215_.58.0755c05: 此有實我耶云也。我之自性者是諸法即空
T2215_.58.0755c06: 性云也。疏經云内知外知至是眞我也者。此
T2215_.58.0755c07: 明此宗之所執妄計也。此意所云彼内知之
T2215_.58.0755c08: 我是似第七識之縁第八識成自内我執也。
T2215_.58.0755c09: 但今此外道執内識而彼爲自我義也。此外
T2215_.58.0755c10: 知我是其以第六識之縁六塵境。而於自心
T2215_.58.0755c11: 成我執也。疏經云社怛至特出之耳者。是出
T2215_.58.0755c12: 知者外道宗中之別師名云也。但所立計義不
T2215_.58.0755c13: 分明也。疏經云摩奴至以爲名者。是明人生
T2215_.58.0755c14: 者計執義也。爲欲明此爲人生因當正翻義
T2215_.58.0755c15: 所以示相順梵名也。此所計義相當此人生
T2215_.58.0755c16: 義也。此摩奴闍者是正翻可云人生也。然義
T2215_.58.0755c17: 翻云意生也。此自在天論者内別師所計也。
T2215_.58.0755c18: 彼自在天論者計是一切人從自在天
T2215_.58.0755c19: 也。今此師云人類從人生故名曰人生也。疏
T2215_.58.0755c20: 唐三藏云至義別誤耳者。是出大唐玄奘三
T2215_.58.0755c21: 藏云摩奴闍者翻意生義是不正翻是誤翻云
T2215_.58.0755c22: 也。此義翻名有成唯識論樞要上卷中也。文
T2215_.58.0755c23: 末那是意。今云末奴聲轉義別誤耳者。是述
T2215_.58.0755c24: 彼意生之名非正翻之所由也。末那者此云
T2215_.58.0755c25: 意也。若意生者是可云末那也。然今云末奴
T2215_.58.0755c26: 故定可知是人義也非意義也。意生者有古
T2215_.58.0755c27: 徳云。計此我隨意生云云疏經云摩納至可
T2215_.58.0755c28: 一寸許者。明此毘紐天外道所計執我相也。
T2215_.58.0755c29: 是明此儒童目非正翻義也。故先出梵名而
T2215_.58.0756a01: 明其所執計義而相當勝妙義云也。是依所
T2215_.58.0756a02: 計義。此計主名毘紐天外道云也。此外道宗
T2215_.58.0756a03: 是別師義也。毘紐天者百論翻云勝遍天
T2215_.58.0756a04: 也。疏智度云至藏己莊者。引智論釋成此摩
T2215_.58.0756a05: 納婆之所計我相也。正是即勝妙義云也。問
T2215_.58.0756a06: 此我名儒童意如何。答三論宗賢聖義記第
T2215_.58.0756a07: 一云。摩納縛迦者此云儒童。意我猶如小兒
T2215_.58.0756a08: 其性不定。有時高有時下。於劣己高傲慢於
T2215_.58.0756a09: 勝己生卑下言云云此喩中像骨義不分明可
T2215_.58.0756a10: 尋也。私案意云。有情之形像身分是先内以
T2215_.58.0756a11: 骨爲依質而其上用皮肉筋脈合集莊嚴成就
T2215_.58.0756a12: 五體等身分義也。若以此意故取此例喩此
T2215_.58.0756a13: 外道所計身内我相義成立其義也。疏唐三
T2215_.58.0756a14: 藏至義別誤耳者。此亦明翻摩納婆名儒童
T2215_.58.0756a15: 非正翻之所由也。問若依此經梵本文者。摩
T2215_.58.0756a16: 奴摩闍正可翻人生。及摩納婆正可翻勝妙
T2215_.58.0756a17: 也。然何故於此經正翻本文既用謬翻之意
T2215_.58.0756a18: 生義及儒童義耶。答此難難通也。然甞通之。
T2215_.58.0756a19: 謂此意生儒道之翻名實雖非正翻。今隨順
T2215_.58.0756a20: 古徳玄奘三藏等舊翻義故且用意生儒童翻
T2215_.58.0756a21: 名也。問其菩提阿闍梨誰人耶。答此人不分
T2215_.58.0756a22: 明也。以義推之若是金剛智阿闍梨歟。其所
T2215_.58.0756a23: 由者彼人名縛曰羅菩地或又名菩提也。菩
T2215_.58.0756a24: 地與菩提其音同故也。故不動使者法内題
T2215_.58.0756a25: 下註云。三藏沙門金剛菩提奉詔譯云云是金
T2215_.58.0756a26: 剛智阿闍梨也。是此疏主之本師也。故亦安
T2215_.58.0756a27: 阿闍梨言歟。疏經云常定至故以爲名者。此
T2215_.58.0756a28: 計意云。我從本已來常住不變云也。無有更
T2215_.58.0756a29: 生者是無新生義云也。疏經云聲非聲至自
T2215_.58.0756b01: 分異計者。此中有二類聲論者也。初聲顯論
T2215_.58.0756b02: 者意云。聲體雖本有而三世常住。但待縁而
T2215_.58.0756b03: 顯現故。若縁闕時聲不現云也。次聲生論者
T2215_.58.0756b04: 意云。聲是雖本無性待因縁而新生。若生已
T2215_.58.0756b05: 後常住不斷云也。疏非聲者與至悉撥爲無
T2215_.58.0756b06: 者。是彼聲顯論宗與此非聲論宗相對辨其
T2215_.58.0756b07: 差別義旨也。此宗計意云。凡一切音聲都無
T2215_.58.0756b08: 云意也。故破此云墮在無善惡法也。疏亦無
T2215_.58.0756b09: 聲字處以此爲實也者。此出此宗所立計也。
T2215_.58.0756b10: 是以撥無爲所立義也。疏經云祕密至無量
T2215_.58.0756b11: 無遍者牒經文總明此意也。此諸異見我執
T2215_.58.0756b12: 差別分位不同所由是諸外道論師雖爲欲求
T2215_.58.0756b13: 隨順道理解脱生死苦之勝法。而不知此實
T2215_.58.0756b14: 義故依虚謬妄分別邪推智謂邪理而爲眞誠
T2215_.58.0756b15: 義云也。故如是種類不同而無邊也。三十
T2215_.58.0756b16: 事者是略攝説也。若廣説者此邪執計類無
T2215_.58.0756b17: 數量也。若處中説者六十二見及九十五種
T2215_.58.0756b18: 部類也。但是中三十事者於最初總我執而
T2215_.58.0756b19: 加次次二十七種及三類。此三十事歟。又別
T2215_.58.0756b20: 我有三十種也。疏如人坐得至例可知也者。
T2215_.58.0756b21: 出此三十事之外餘我執類也。此中有二。初
T2215_.58.0756b22: 以所得世間四禪定謂實我云也。次以能得
T2215_.58.0756b23: 禪定人謂實我云也。疏皆由不觀我實相故
T2215_.58.0756b24: 者是總破也。疏但從久遠至更無餘道者。是
T2215_.58.0756b25: 明上來所述異見所計本起由來也。諸見外
T2215_.58.0756b26: 道各以自師謂究竟一切智者。以其所説爲
T2215_.58.0756b27: 最上出世道云也。其所由者。此外道祖師尊
T2215_.58.0756b28: 者各自内堅執此自所得法外爲人説邪執法
T2215_.58.0756b29: 云也。疏如劫初時至不可勝記者。是異計衆
T2215_.58.0756c01: 多。是此且出以梵王爲一切衆生能生父計
T2215_.58.0756c02: 意也。文如是展轉下。是明如是異計衆多不
T2215_.58.0756c03: 可擧盡義也。疏希求順理至故云然也者。
T2215_.58.0756c04: 是釋彼外道所云順理義也。順理者是行因
T2215_.58.0756c05: 也。是隨順道理之行云也。解脱者是果也。依
T2215_.58.0756c06: 此行因力故得解脱苦之果云也。瑜伽者是
T2215_.58.0756c07: 於正理相應行云也。以此解脱果而爲諸法
T2215_.58.0756c08: 之究竟宗歸本源云也。疏已上皆是至違理
T2215_.58.0756c09: 之心者是結也。謂上來是外道異計或是第
T2215_.58.0756c10: 一異生羝羊心所攝也。是一向有惡行相者
T2215_.58.0756c11: 是也。是所可厭離境界也。或又是有愚童及
T2215_.58.0756c12: 嬰童二種住心所攝行也。尋之可知也。疏次
T2215_.58.0756c13: 明最初至世間八心也者。從下。明第二愚童
T2215_.58.0756c14: 持齋心也。此前一向違理心之次此微劣少
T2215_.58.0756c15: 善根最初來起云也。其善體是順世間八種
T2215_.58.0756c16: 心之中第一心是也。具如下辯。疏經云祕密
T2215_.58.0756c17: 主至善業發生者。明第二愚童持齋心之經
T2215_.58.0756c18: 文也。是先異生羝羊心中若適發生此微少
T2215_.58.0756c19: 善根心者名云愚童持齋心也。疏羝羊是畜
T2215_.58.0756c20: 至愚童凡夫也者。此文中釋經所云羝羊及
T2215_.58.0756c21: 愚童二義意也。可悉之也。疏世間從久至八
T2215_.58.0756c22: 關戒也者。是釋此持齋意生起因縁也。文世
T2215_.58.0756c23: 間從久遠乃至而不能得者。此明從昔以來
T2215_.58.0756c24: 異生羝羊心未離過惡義也。謂此異生凡夫
T2215_.58.0756c25: 纔聞善名字雖求善義利而未知小善之所歸
T2215_.58.0756c26: 自性云也。文後時忽然乃至即是善法者。明
T2215_.58.0756c27: 此愚童持齋心之漸始得小善根意也。疏然
T2215_.58.0756c28: 猶未是佛法中八關戒也者。是明此人所得
T2215_.58.0756c29: 小善於佛法中未及三歸八齋戒云也。問八
T2215_.58.0757a01: 關戒者其義如何。答毘尼討要第三云。名八
T2215_.58.0757a02: 戒齋或名八關齋。前八是關閉八惡不起諸
T2215_.58.0757a03: 過。不非時食者是齋。齋者齋也。禁止六情
T2215_.58.0757a04: 不染六塵齋斷諸惡具修衆善。故名齋也。又
T2215_.58.0757a05: 齋戒體一名別。若尋名定義義容少別。齋者
T2215_.58.0757a06: 過中不食爲名。戒者防非止惡爲義。薩婆多
T2215_.58.0757a07: 云。八箇是戒。第九是齋。齋戒合數故有九也。
T2215_.58.0757a08: 依倶舍論合九爲八。故論云。此戒分爲八分。
T2215_.58.0757a09: 前四名戒分離性惡故。次一名不放逸分。後
T2215_.58.0757a10: 三名修分云云若依此意者。齋義意謂禁止
T2215_.58.0757a11: 六情齋斷諸惡云。故是即制禁義也齋字加疑
留也。但於
T2215_.58.0757a12: 此云是制
禁義也
又齋義是齋等義也。謂齋斷諸惡具
T2215_.58.0757a13: 修衆善云故。是齋等義意也。依此義故倶舍
T2215_.58.0757a14: 雜心云。八戒是支非齋不非時食是齋云云
T2215_.58.0757a15: 云。毎持八戒日均等必定可成過中不食行
T2215_.58.0757a16: 云也。關者此閉塞義也。問其戒相如何。答彼
T2215_.58.0757a17: 討要云。一者如諸佛盡壽不殺生。我某甲一
T2215_.58.0757a18: 日一夜不殺生。二者一日一夜不偸盜。三者
T2215_.58.0757a19: 一日一夜不婬泆。四者一日一夜不妄語。五
T2215_.58.0757a20: 者一日一夜不飮酒。六者一日一夜不坐高
T2215_.58.0757a21: 大床上。七者一日一夜不著香花瓔珞。不香
T2215_.58.0757a22: 油塗身。不著香熏衣。八者一日一夜不自歌
T2215_.58.0757a23: 舞作樂。亦不往觀聽。九者一日一夜不過中
T2215_.58.0757a24: 云云略取
意抄
討要云。是以劫初聖人教人持齋
T2215_.58.0757a25: 修善作福以避凶衰。是時齋法不受八戒。直
T2215_.58.0757a26: 以一日不食爲齋。後佛出世始教一日一夜
T2215_.58.0757a27: 如諸佛受持八戒過中不食功徳將人至涅槃
T2215_.58.0757a28: 云云節食者是六齋日過中不食云也。若依此
T2215_.58.0757a29: 文是齋義是制止義也。非齊等義也。何以故
T2215_.58.0757b01: 此時無八戒。與何物相對而成齊等義耶。若
T2215_.58.0757b02: 約白黒兩月各各均有三箇日修善義者可有
T2215_.58.0757b03: 齊等義也。疏彼由節食至而得安穩者。是明
T2215_.58.0757b04: 持齋利益相也。此利益有六種。一者縁務減
T2215_.58.0757b05: 少。謂飮食之經營行漸漸減少也。二者飮食
T2215_.58.0757b06: 易飽足也。謂一日一座食故減少多座多
T2215_.58.0757b07: 食也。故食易足也。三無馳求食之勞苦也。
T2215_.58.0757b08: 少欲知足而不多求食故也。四者減闕堅著
T2215_.58.0757b09: 欲染心也。謂一日一夜是過中不飮食。食欲
T2215_.58.0757b10: 薄是也。五者持此齋戒故。此人心得歡喜發
T2215_.58.0757b11: 生云也。六者得安穩也。依此持齋功徳離衆
T2215_.58.0757b12: 災難諸天善神守護故也。疏由見此利至種
T2215_.58.0757b13: 子心也者。是此人依見前所云種種利益相
T2215_.58.0757b14: 故。即無闕怠數數修此行者名爲順世八心
T2215_.58.0757b15: 之中最初種子心云也。是未依佛法中八齋
T2215_.58.0757b16: 戒云也。疏經云復以至子生芽也者。釋第二
T2215_.58.0757b17: 牙種生心也。是初所持齋戒之上更修惠施
T2215_.58.0757b18: 行云也。文由見止息貪求内獲利益故者。是
T2215_.58.0757b19: 指前六種益也。文欲修習此法等者。明此第
T2215_.58.0757b20: 二心之生起因縁也。文於持齋之日者正明
T2215_.58.0757b21: 此第二心相也。齋日者。太賢師云。六齋者
T2215_.58.0757b22: 黒白各三。謂第八日十四日十五日二十三
T2215_.58.0757b23: 日二十九日三十日。鬼神得勢傷人爲令勉
T2215_.58.0757b24: 害故須制也云云私云。若依此文意黒白二月
T2215_.58.0757b25: 各各均有三日。可愼日故云齋日歟。或亦齋
T2215_.58.0757b26: 者制義歟。文自念我無等者。是爲盜賊無被
T2215_.58.0757b27: 劫抄之怖畏也。財寶積聚人多分爲恐盜賊
T2215_.58.0757b28: 奪劫常加守護自致勞苦云也。然此人既捨
T2215_.58.0757b29: 己財産施六親者無此勞苦云也。文而令他
T2215_.58.0757c01: 人等者是於六親行惠施者美名聞八方。諸
T2215_.58.0757c02: 賢善人崇重之故蒙孝義譽云也。是以持齋
T2215_.58.0757c03: 行爲善種子以於親識修惠施行爲善種子之
T2215_.58.0757c04: 牙發生義云也。疏經云復以此施授與乃至
T2215_.58.0757c05: 故爲世間最上心也者。是隨經文所明第三
T2215_.58.0757c06: 心第四心乃至第八心義而疏主釋之意也。
T2215_.58.0757c07: 今取意明此義者。前第二牙種心是雖施與
T2215_.58.0757c08: 於親愛恩處而施心不平等。是辨親疎故。此
T2215_.58.0757c09: 第三種心是無貪心漸増長施心漸漸廣不分
T2215_.58.0757c10: 別親疎故功徳轉廣云也。此心如種子之牙
T2215_.58.0757c11: 値水土縁而漸欲開發義也。第四施心是漸
T2215_.58.0757c12: 漸頗崇重賢善輕拒暴惡義。是善心轉増長
T2215_.58.0757c13: 故隨喜他善也。願親近賢善者。是遇善知識
T2215_.58.0757c14: 而蒙教誡因縁也。此心是如草木之莖増長
T2215_.58.0757c15: 而生葉也。第五施心是凡廣故徳有能人
T2215_.58.0757c16: 成就才藝者與財物之心是於前心漸倍増
T2215_.58.0757c17: 云也。是施心之歡喜轉深重云也。此施心是
T2215_.58.0757c18: 如枝葉茂盛而生花也。第六成果心是於前
T2215_.58.0757c19: 賢善有智人以親愛心崇重尊貴其有徳之能
T2215_.58.0757c20: 而布施親近供養。爲求出欲行於彼令説離
T2215_.58.0757c21: 欲法而聽聞之云也。是前持齋節食及親近
T2215_.58.0757c22: 施與行之果也。第七受用種子心者是守戒
T2215_.58.0757c23: 行而爲生天因故名云種子。此種子現世有
T2215_.58.0757c24: 利益故云受用也。謂美名聞諸方及離衰惱
T2215_.58.0757c25: 是也。又此護戒心即招後世無量福故云受
T2215_.58.0757c26: 用種子也從下。明心續生句中第三嬰童無
T2215_.58.0757c27: 畏心義也。謂第八嬰童心者。是依善友教誘
T2215_.58.0757c28: 而歸依欲天等心是也。是見自持戒善離危
T2215_.58.0757c29: 難勝利故漸知因果道理故亦轉崇重諸大天
T2215_.58.0758a01: 等。修善因而欲感得天果報故隨順於彼而
T2215_.58.0758a02: 恭敬供養。此即諸天加護此人故流轉生死
T2215_.58.0758a03: 間得無畏所依云也。此依信善友教誘猶如
T2215_.58.0758a04: 稚幼童子雖無勝惠解。直信世人父母等辭
T2215_.58.0758a05: 也。或又有信佛法人也。疏問曰前説至不同
T2215_.58.0758a06: 前計也者。是外人伏難及答義也。文意分明
T2215_.58.0758a07: 故不釋之也。疏商羯羅至首羅別名者。明所
T2215_.58.0758a08: 歸依境界大梵天等也。基因明疏云。商羯
T2215_.58.0758a09: 羅者此云骨瑣。劫初梵王下化人間以苦行
T2215_.58.0758a10: 形。骨瑣相連云云安然云。初禪主名商羯羅此
T2215_.58.0758a11: 乃大日經中商羯羅天。於一世界有大自在
T2215_.58.0758a12: 非於三千界者是也云云自餘天龍等如文可
T2215_.58.0758a13: 知也。問文云。然佛法中梵王離欲無有后妃
T2215_.58.0758a14: 者如何。金剛頂經云。時有摩醯首羅天王即
T2215_.58.0758a15: 是三千大千世界主。住於諸世界中之王有
T2215_.58.0758a16: 等而召我耶。乃至不動明王白佛言。世尊
T2215_.58.0758a17: 此有情故犯三世佛三摩耶法以何法治之。
T2215_.58.0758a18: 佛言可斷其命。時不動明王則以左足踏彼
T2215_.58.0758a19: 頂上寶冠半月右足踏彼妃首冠半月中云云
T2215_.58.0758a20: 又十八會指歸云。上界天王摩醯首羅等無
T2215_.58.0758a21: 量諸天及后皆悉引入云云若依此文第四禪
T2215_.58.0758a22: 梵王是有后妃義也。答雖有此文其意異也。
T2215_.58.0758a23: 是不謂梵王有實后妃也。今私案理趣釋云。
T2215_.58.0758a24: 降三世會中列五種無戲論之中欲無戲論
T2215_.58.0758a25: 者。是無三界慾愛煩惱云也。由此慾貪愛著
T2215_.58.0758a26: 之潤業潤生而受色界生也。是屬愛煩惱名
T2215_.58.0758a27: 云女歟。此屬見煩惱及無始無明名云男歟。
T2215_.58.0758a28: 故此疏下文貪愛名云女即此義意也。但此
T2215_.58.0758a29: 處意是有梵天后者是別出外道所計義也。
T2215_.58.0758b01: 文梵王所演四圍陀典者。悉曇藏云。劫初梵
T2215_.58.0758b02: 王亦曰商羯羅天。初從四面創出四論亦從
T2215_.58.0758b03: 頂上以出一論。後人更造六論解釋彼四婆
T2215_.58.0758b04: 陀。後面所説阿闥婆陀辨聲明法云云影興師
T2215_.58.0758b05: 觀無量壽經疏云。毘陀論者正音吠陀。有四
T2215_.58.0758b06: 吠陀。婆羅門學一壽吠陀論。謂養性繕性。二
T2215_.58.0758b07: 祠吠陀論。謂享祭祈祷。三平吠陀論。謂禮
T2215_.58.0758b08: 儀占卜兵法軍陣。四術吠陀論。謂異能伎數
T2215_.58.0758b09: 禁呪醫方。今以所引第三平論疏經云祕密
T2215_.58.0758b10: 主至解脱智生者。是惣標第九第十心之生
T2215_.58.0758b11: 起所縁也。謂以歸依外三寶爲縁而發生求
T2215_.58.0758b12: 解脱智心云也。是志求而欲樂勝進而望成
T2215_.58.0758b13: 於所歸依大梵天等位故也。疏然以未知至
T2215_.58.0758b14: 而勤修學者。是明彼悟所求解脱理之智未
T2215_.58.0758b15: 離偏邪咎義意也。疏此中復有至凡有十心
T2215_.58.0758b16: 者。是開釋第九第十心也。唯歸依欲界天
T2215_.58.0758b17: 龍等而求其加護之心名爲第八嬰童無畏心
T2215_.58.0758b18: 也。歸依上二界天而求修習六行智因之心
T2215_.58.0758b19: 名爲第九殊勝心也。能修得作證四禪八定
T2215_.58.0758b20: 之心名爲第十決定心也。又於求學苦空無
T2215_.58.0758b21: 常等理之智而生發求心名爲第九殊勝也。
T2215_.58.0758b22: 已證得心名第十決定心云也。疏世尊欲對
T2215_.58.0758b23: 至雙離是見者。是以此外教中第九第十偏
T2215_.58.0758b24: 見過。相對大乘縁起之妙有眞性空義。顯彼
T2215_.58.0758b25: 偏空之過失也。文非彼知解空非空義者。
T2215_.58.0758b26: 是明彼外人之不知諸法之即假有性空義
T2215_.58.0758b27: 也。文了知斷常乃至不能雙離是見者。是明
T2215_.58.0758b28: 彼外人之於彼斷常邪理而雖作倶非中道
T2215_.58.0758b29: 觀。猶不離斷常二見咎云也。此上句中空者
T2215_.58.0758c01: 是縁起性空理也。非空者是縁起假有相也。
T2215_.58.0758c02: 是即外道所不知也。彼唯了知斷常二見云
T2215_.58.0758c03: 也。非有非無見者。雖彼生平等義想有尚帶
T2215_.58.0758c04: 斷常妄見云也。絶諸戲論者。外人觀此非
T2215_.58.0758c05: 有非無義故且云絶約彼妄情所謂有無之戲
T2215_.58.0758c06: 論咎云也。問捨斷常二見咎是平等正見體。
T2215_.58.0758c07: 何云妄見耶。答斷常二見是直違現量因果
T2215_.58.0758c08: 道理義故顯此咎最重。所以若有一類外道
T2215_.58.0758c09: 義或先除此見也。雖然尚不覺縁起假有性
T2215_.58.0758c10: 空道理故迷失正道理故。猶雖存非斷非常
T2215_.58.0758c11: 義餘他妄見尚不捨故未捨妄情執見云也。
T2215_.58.0758c12: 地藏占察經菩提燈三藏疏云。若如外道僧
T2215_.58.0758c13: 佉執有。衞世執無。尼乾陀執亦有亦無。若提
T2215_.58.0758c14: 子執非有非無。若言定有是増益謗。若言定
T2215_.58.0758c15: 無是損減謗。若言亦有亦無是相違謗。言非
T2215_.58.0758c16: 有非無是戲論謗云云如彼長爪梵志之雖不
T2215_.58.0758c17: 能受斷常二見尚存斷常不受見。返是尚依
T2215_.58.0758c18: 止斷常邊故尚終未離斷常之邊云也。意云。
T2215_.58.0758c19: 彼梵志好將非他外道所計斷常二見。自雖
T2215_.58.0758c20: 不受斷常二見自未覺縁起假有性空理以前
T2215_.58.0758c21: 忽云何可離斷常之間云也。又迷情所解四
T2215_.58.0758c22: 句之中後二句是雖有似平等義尚迷亂覺
T2215_.58.0758c23: 也。是非平等見亦如是也。疏由彼未解正因
T2215_.58.0758c24: 縁故者。是明外人之斷常二見之迷亂之所
T2215_.58.0758c25: 由也。是依未解知縁起法之性空假有義故
T2215_.58.0758c26: 也。疏然佛法中至不墮斷常者。是相對於彼
T2215_.58.0758c27: 外人妄分別失而明大乘中道徳也。文如若
T2215_.58.0758c28: 不達至無分別心者。是明觀縁起性空智功
T2215_.58.0758c29: 用殊勝義也。若不解縁起性空理時。雖謂作
T2215_.58.0759a01: 種種無分別眞知解。皆是妄執而不離分別
T2215_.58.0759a02: 攀縁云也。故密嚴經云。若有勝瑜祇善住三
T2215_.58.0759a03: 摩地遠離能所覺寂然不生。是名眞實修無
T2215_.58.0759a04: 相大乘教云云疏猶如長爪至一切法受者。
T2215_.58.0759a05: 出此妄謂無分別見外人實尚未遠離分別
T2215_.58.0759a06: 心義也。不受一切法見是雖謂無分別見而
T2215_.58.0759a07: 存此不受見。是猶不離分別心云也。疏夫眞
T2215_.58.0759a08: 空至分別空耶者。是外人伏難辭也。諸法眞
T2215_.58.0759a09: 性理是離有空相無分別性也。然何強用觀
T2215_.58.0759a10: 自性空義而爲離執方便云也。疏若不解空
T2215_.58.0759a11: 至於斷常也者。是答也。謂諸凡夫異生等從
T2215_.58.0759a12: 無始已來著有相故流轉生死中也。故爲對
T2215_.58.0759a13: 治此有執故則且令作有爲法即性空解意
T2215_.58.0759a14: 也。此解空則遠離生死趣向涅槃而離斷常
T2215_.58.0759a15: 咎云也。疏由彼初種子至即入正道者。是明
T2215_.58.0759a16: 依最初欲發節食持齋一念善心。以之爲因
T2215_.58.0759a17: 後九心漸次生起而遂入佛法之所由云也。
T2215_.58.0759a18: 文若不遇善縁等者。是明此十心之若遇惡
T2215_.58.0759a19: 縁時暫増長惡見義也。文然其八心種子終
T2215_.58.0759a20: 不敗亡者。若雖遇惡縁墮惡見。而此既所植
T2215_.58.0759a21: 八心終成不朽種子而爲後入佛道成因縁云
T2215_.58.0759a22: 也。文若聞佛法等者是明此八心若相續遇
T2215_.58.0759a23: 善縁直成得三乘聖果之善因云也。文若是
T2215_.58.0759a24: 未生種子等者。是明未植八心種子人之失
T2215_.58.0759a25: 也。疏又如行者至即能信受者。是重明此八
T2215_.58.0759a26: 種心之即遇善縁而信受佛法義也。是於順
T2215_.58.0759a27: 世八心中而漸信因果理故。依此信心之串
T2215_.58.0759a28: 習力而亦信佛法云也。疏復置是事者。是
T2215_.58.0759a29: 棄捨外道所傳之八心而更今信用佛法内八
T2215_.58.0759b01: 齋戒行云也。疏如彼修齋至如説修行者。是
T2215_.58.0759b02: 明遇善縁始入佛法中因縁也。是文有四意。
T2215_.58.0759b03: 一者初善友問於行者欲持齋由來也。二者
T2215_.58.0759b04: 行者答於善友欲持齋之所由也。三者善友
T2215_.58.0759b05: 知行者本意故即爲説持八齋戒法人之滅罪
T2215_.58.0759b06: 生福現世安穩後世生天終入大涅槃之福報
T2215_.58.0759b07: 利益也。四者明行者信受奉行義也。疏若
T2215_.58.0759b08: 無機之至餘深事耶者。明邪見人之不信佛
T2215_.58.0759b09: 法失也。此人或未植上所云八心種子故也。
T2215_.58.0759b10: 或又雖植八心種子而遇惡縁信邪法故作此
T2215_.58.0759b11: 説也。疏問曰如是至從是生也者。問答第
T2215_.58.0759b12: 一種子心之最初生起因也。是依善惡名字
T2215_.58.0759b13: 而發永善惡義云也。此發求善心即説名順
T2215_.58.0759b14: 世八心之中第一種子心云也。疏如劫初衆
T2215_.58.0759b15: 生至不亦善乎者。指住劫始而明善名字之
T2215_.58.0759b16: 類也。上所云世間久遠已來有善惡名者即
T2215_.58.0759b17: 此義也。謂劫初時貪微少欲知足者名爲善。
T2215_.58.0759b18: 多貪者名云惡也。聞習此名字即此人節食
T2215_.58.0759b19: 持齋是即善心種子云也。疏然此衆生至稱
T2215_.58.0759b20: 譽之者。是明住劫初衆生之善心尚未辨識
T2215_.58.0759b21: 因果道理也。是雖不知善因招善果義。但以
T2215_.58.0759b22: 不殺害行不邪婬行及慚愧推爲善行云也。
T2215_.58.0759b23: 慚者是崇重賢善意也。愧是輕拒暴惡意也。
T2215_.58.0759b24: 等者等取禮智信善也。問其意如何。答十住
T2215_.58.0759b25: 心論云。夫五戒同於外書有五常之教。謂仁
T2215_.58.0759b26: 義禮智信。愍傷不殺曰仁。防害不婬曰義。故
T2215_.58.0759b27: 心禁酒曰禮。清察不盜曰智。非法不言曰信。
T2215_.58.0759b28: 此爲五徳云云疏又如小劫至勸導使然者。是
T2215_.58.0759b29: 重又出衆生自然發生善心時節也。是彼減
T2215_.58.0759c01: 劫中小三災起時事也。小三災若七日七夜
T2215_.58.0759c02: 或七月或七年等盛興畢。後其中衆生更發
T2215_.58.0759c03: 起善心。依此三業善行即脱惡道生人天二
T2215_.58.0759c04: 趣云也。此義如樓炭經及立世毘曇論説也。
T2215_.58.0759c05: 小三災者一盜兵二疾病三飢饉是也。是如
T2215_.58.0759c06: 次七日七月七年之間盛興起也。此災起畢
T2215_.58.0759c07: 此時所起無師智自然惠是云也。疏當知皆
T2215_.58.0759c08: 是至因縁力也者。上所云無師云自然發生
T2215_.58.0759c09: 其善心之惠是本覺佛性内熏力故此生云
T2215_.58.0759c10: 也。故起信論云。眞如熏習義有二種。云何
T2215_.58.0759c11: 爲二。一者自體相熏習。二者用熏習。自體相
T2215_.58.0759c12: 熏習者從無始世來具無漏法。用熏習者備
T2215_.58.0759c13: 不思議業作境界之性。依此二義常熏習。以
T2215_.58.0759c14: 有熏習力故能令衆生厭生死苦樂求涅槃。
T2215_.58.0759c15: 自信己身有眞如法發心修行云云若依此義
T2215_.58.0759c16: 意。一切善心之發生皆是眞如熏習力故云
T2215_.58.0759c17: 也。疏如最初種子至堅固性故者。是明始
T2215_.58.0759c18: 覺善心之所依之眞如熏習本覺佛性文有一
T2215_.58.0759c19: 切衆生心藏中常住不變義也。謂順世八心
T2215_.58.0759c20: 之中最初種子心是微少善心。即是方即依
T2215_.58.0759c21: 此本覺雖始生起。而其所依本覺眞性佛是
T2215_.58.0759c22: 本不生法云也。此本覺法是依修得顯現名
T2215_.58.0759c23: 不生生也。凡衆生厭生死苦樂涅槃樂有二
T2215_.58.0759c24: 種因縁也。一者外縁力。謂善友教誡也。二
T2215_.58.0759c25: 者内熏本覺力。謂一切衆生身中常住佛性
T2215_.58.0759c26: 是也。故釋大衍論五云。又諸佛法有因有縁
T2215_.58.0759c27: 因縁具足乃得成辨。雖有正因熏習之力。若
T2215_.58.0759c28: 不遇諸佛菩薩善知識等以之爲縁。能自斷
T2215_.58.0759c29: 煩惱入涅槃者則無有是處。若雖有外縁之
T2215_.58.0760a01: 力而内淨法未有熏習力者。亦不能究竟厭
T2215_.58.0760a02: 生死苦樂求涅槃。若因縁具足者。所謂自有
T2215_.58.0760a03: 熏習之力。又爲諸佛菩薩等慈悲願護故能
T2215_.58.0760a04: 起厭苦之心。信有涅槃修習善根以修善根
T2215_.58.0760a05: 成熟云云又解。文雖云善種子生其實即是不
T2215_.58.0760a06: 生生者。是最初種子之離微塵許心垢時善
T2215_.58.0760a07: 心實不生性也。謂諸法性不生理故也。又解
T2215_.58.0760a08: 未生堅固菩提心故云不生生也。其實出世
T2215_.58.0760a09: 心種子。是初發堅固淨菩提心門。信心生時
T2215_.58.0760a10: 是云生。疏在衆生識心至更無住處者。是明
T2215_.58.0760a11: 初發淨菩提心門中始覺淨信心人之所發菩
T2215_.58.0760a12: 提心不壞之義也。此義如華嚴宗探玄記第
T2215_.58.0760a13: 一云。二兼爲者。謂遺法中見聞信向此無盡
T2215_.58.0760a14: 法。成金剛種當必得此圓融普法。如下文呑
T2215_.58.0760a15: 服金剛喩云云此義意云。若見聞信解華嚴一
T2215_.58.0760a16: 乘法者猶如呑服金剛人。始從地上至金剛
T2215_.58.0760a17: 輪其中間更無所住處。彼處處不能留住此
T2215_.58.0760a18: 人也。但至金剛輪際而留住云也。是此金
T2215_.58.0760a19: 剛輪是堅固性故堪能止住此呑金剛人故云
T2215_.58.0760a20: 也。此初發菩提心人亦爾也。遂不留住生死
T2215_.58.0760a21: 海及二乘地云也。發菩提心堅固性故遂到
T2215_.58.0760a22: 佛果金剛解脱道云也。疏雖果復成至不出
T2215_.58.0760a23: 阿字門者。是前順世第十心亦返雖成違世
T2215_.58.0760a24: 十心之中最初種子心。而其一切順世違世
T2215_.58.0760a25: 諸心是皆因縁成法故即是本不生義云也。
T2215_.58.0760a26: 或又違世初心是即順世十心之果也。此順
T2215_.58.0760a27: 世第十心是雖前順世九心之果。亦是成違
T2215_.58.0760a28: 世初心之因云也。如是因果皆是無不本不
T2215_.58.0760a29: 生理云也。疏故云最上至不能知者。是結釋
T2215_.58.0760b01: 歸經本也
T2215_.58.0760b02: 疏法華藥草至在於此也者。是此心續生之
T2215_.58.0760b03: 相具義讓彼經藥草喩品也。彼經云。其雲所
T2215_.58.0760b04: 出一味之水草木叢林隨分受潤一切諸樹上
T2215_.58.0760b05: 中下等。稱其大小各得生長根莖枝葉花菓。
T2215_.58.0760b06: 光色一雨所及皆得鮮澤。如其體相性分大小
T2215_.58.0760b07: 所潤是所潤是一而各滋茂。佛亦如是出現
T2215_.58.0760b08: 於世云云意云。佛以善巧方便力稱衆生機根
T2215_.58.0760b09: 漸次説五乘法。而展轉増長爲一乘之因云
T2215_.58.0760b10: 也。此義即會稱此大日經之心續生句云也。
T2215_.58.0760b11: 疏復次行者至名初發種子者從下。是明佛
T2215_.58.0760b12: 法中順世八心之中是明此第一種子心義
T2215_.58.0760b13: 也。是行即是漸次厭離世間妙慾心之初起
T2215_.58.0760b14: 相也。故終成涅槃之因云也。疏爲令此善至
T2215_.58.0760b15: 名受用種子者。是爲後後九心成因名第一
T2215_.58.0760b16: 心爲種子義也。疏復由親近至無畏依者。是
T2215_.58.0760b17: 略超讃爲佛法内親近善友聽聞正法因順世
T2215_.58.0760b18: 第八心功用也。疏又於此中至生決定想者。
T2215_.58.0760b19: 是讃外法之第九第十心相也。疏從此即發
T2215_.58.0760b20: 聲聞菩提初種子心者。是彼外法之第十心
T2215_.58.0760b21: 是返爲聲聞乘中第一種子心云也。何以故
T2215_.58.0760b22: 以彼順世第十心而決定信解聲聞乘法故爲
T2215_.58.0760b23: 其初種子而成後之三賢四果云也。疏乃至
T2215_.58.0760b24: 三乘至一一地皆具十心者。是於三乘中倶
T2215_.58.0760b25: 各別皆立十心。是三乘中各各具十心。此
T2215_.58.0760b26: 一一地中亦有十心云也。疏迄第十地至葉
T2215_.58.0760b27: 花果等者。是別明迴心從三乘第十地終入
T2215_.58.0760b28: 佛乘中者。更亦經歴佛乘中十心義也。具至
T2215_.58.0760b29: 下可知也。疏有求佛地至今剛際也者。是明
T2215_.58.0760c01: 等覺及妙覺佛果現起所由也。文有求佛地
T2215_.58.0760c02: 智生者是明等覺心生義也。此十心中第九
T2215_.58.0760c03: 心也。文觀畢竟空等者。尚明等覺心相義也。
T2215_.58.0760c04: 是尚第九心也。到金剛際者妙覺第十心是
T2215_.58.0760c05: 果分也。是如實證得諸法本不生理故即至
T2215_.58.0760c06: 金剛不壞法身地云也。疏爾時金剛至諸心
T2215_.58.0760c07: 相句也者從下。是答前第四心相問也。上心
T2215_.58.0760c08: 相問總有二義。一者問凡夫心相。二者問行
T2215_.58.0760c09: 者心相。是即答初凡夫心相之問也。此六十
T2215_.58.0760c10: 心文相易了故不須釋之也
T2215_.58.0760c11:   建久八年八月二十四日高野山於往生
T2215_.58.0760c12: 院書寫了
T2215_.58.0760c13:
T2215_.58.0760c14:
T2215_.58.0760c15:
T2215_.58.0760c16: 大日經住心品疏私記第十
T2215_.58.0760c17: 疏經云祕密主至心殊異□□□□□□□
T2215_.58.0760c18: □□□自下是明百六十心義也。是即擧前
T2215_.58.0760c19: 第八問凡夫異熟心義也。又出世間心生乃
T2215_.58.0760c20: 至四分之一度於信解者。是答第九問行者
T2215_.58.0760c21: 之殊異心之義云也。疏由有無明故生至瞋
T2215_.58.0760c22: 癡慢疑者。是明□□□□所答百六十心之
T2215_.58.0760c23: 自性體也。文由有無明故者。是以有現行心
T2215_.58.0760c24: 之根本無明爲本故。枝末之□□□惑隨彼
T2215_.58.0760c25: 而生起云也。謂言此貪瞋等五種惑□□□
T2215_.58.0760c26: 所由者。依不覺之迷心所生有故此迷心本
T2215_.58.0760c27: 體爲根本無明惑也。又義云。根本無明者第
T2215_.58.0760c28: 七識相應惑也。貪等五惑是多分六識相應
T2215_.58.0760c29: 染心也。但此根本無明者能生各各彼妄染
T2215_.58.0761a01: 六識□□□□□□□□□有無明故者。是
T2215_.58.0761a02: 示第七識相應之本無明是也。以此無明爲
T2215_.58.0761a03: 諸識染通依故如成唯識論□云。第六意識
T2215_.58.0761a04: 別有□依要託末那而得起故云云又同五
T2215_.58.0761a05: 云。□□□□□□□□□□惱恒相應故。應
T2215_.58.0761a06: 説四中無明是主。雖三□□亦名□□。從無
T2215_.58.0761a07: 始際恒内惽迷曾不省察癡増上故云云意云。
T2215_.58.0761a08: 依此第七識無明本惑故六識三毒疑慢等煩
T2215_.58.0761a09: 惱生起也此意不同釋論第四云。根本無明
T2215_.58.0761a10: 攝持煩惱令得住止。譬如諸種持隱顯□□
T2215_.58.0761a11: □名子藏住地。及入楞伽經云。如來藏爲無
T2215_.58.0761a12: 始惡習所熏□識藏也以此惡習者是爲根本
T2215_.58.0761a13: 無明也。而此中□□明者是尚取彼枝末無
T2215_.58.0761a14: 明也。彼中所言根本無明亦是業識染法之
T2215_.58.0761a15: 熏於淨法而所成其自分習氣麁重是也。即是
T2215_.58.0761a16: 諸染法之根本種子也。彼能成現行業識種
T2215_.58.0761a17: 子染法也。疏所以不説至六十心中也者。是
T2215_.58.0761a18: 明於百六十心不攝五見之所以。□□□□
T2215_.58.0761a19: □□□□惑是雖有彼六十心中而更建
T2215_.58.0761a20: 此百六十心義耶。□第一貪心第三瞋心第
T2215_.58.0761a21: 五癡心第八□□□□□□彌盧等心是慢
T2215_.58.0761a22: 心也。是等豈□□□□□□□答今私案云。
T2215_.58.0761a23: 彼六十心之中貪瞋癡疑慢等□□見煩惱之
T2215_.58.0761a24: 所引生惑也。此百六十心之中五根本煩惱
T2215_.58.0761a25: 是直屬愛類也。是類別故別開也。問五見
T2215_.58.0761a26: 煩惱方雖類別而何再五重不數之耶。答於
T2215_.58.0761a27: 五見煩惱亦再數更五重數之可有百六十心
T2215_.58.0761a28: 義也□□經影略唯雖説屬愛五根本煩惱
T2215_.58.0761a29: 百六十義。□□實可影顯此屬見五根本惑
T2215_.58.0761b01: 亦展轉成百六十心義也。是擧一隅更欲顯
T2215_.58.0761b02: 三端故也。問若爾者可云十煩惱五番可數
T2215_.58.0761b03: 之也。而何分二類各各五番數之耶。答屬愛
T2215_.58.0761b04: 屬見二義已別故。因之分二類各各五番可
T2215_.58.0761b05: 數之云也。問此於百六十心中所明□□□
T2215_.58.0761b06: □□□□□滿足畢。何亦煩於六十心中有
T2215_.58.0761b07: 明五根本惑耶。答彼中所有貪瞋等五根本
T2215_.58.0761b08: 煩惱是所被引生見惑文貪等五惑等是也。
T2215_.58.0761b09: 此中百六十心□□□□□□□彼中見所斷
T2215_.58.0761b10: 惑此中修所斷惑。又彼分別起惑此倶生惑。
T2215_.58.0761b11: 既二類別也。疏此五根五本至一百六十心
T2215_.58.0761b12: 者。是尋義成立其數量也。意云。第一番於此
T2215_.58.0761b13: 五根本惑更細分兩品數之也即成十種。第
T2215_.58.0761b14: 二番於此先十種更細分兩品即成二十數。
T2215_.58.0761b15: 第三番亦於前二十數更細分兩品即成四十
T2215_.58.0761b16: 數。第四番亦於前四十數更細分兩品即成
T2215_.58.0761b17: 八十數。第五番亦於前八十數更細分兩品
T2215_.58.0761b18: 成百六十數云也。問何故如是番番計之耶。
T2215_.58.0761b19: 答欲顯示煩惱種類廣多而有無量差別事。
T2215_.58.0761b20: 而令斷除之故且一往約此五番則分析此惑
T2215_.58.0761b21: 類分位也。問何故必五番數之耶。答此根本
T2215_.58.0761b22: 煩惱□□□□□□□故形對之故竪亦五重
T2215_.58.0761b23: 數之歟。問何故必於此五種惑再數之耶。答
T2215_.58.0761b24: 横既有二惑故竪亦必再數之歟。横二惑者。所
T2215_.58.0761b25: 謂疏云。以衆生心常依二法不入□□□□
T2215_.58.0761b26: □□名輒分爲二云云此義意云。二法者一煩
T2215_.58.0761b27: 惱礙二智礙也。或又名煩惱障亦名所知障
T2215_.58.0761b28: 也。是障礙涅槃染心之流轉生死因名云煩惱
T2215_.58.0761b29: 障也。障礙大菩提染法名智礙也。故云隨事
T2215_.58.0761c01: 異名輒分爲二也。事者是作業用也。此二惑
T2215_.58.0761c02: 之障礙二法之作用不同故名云隨事分爲二
T2215_.58.0761c03: 也。又若依釋大衍論意。彼論立二礙別障用
T2215_.58.0761c04: 門。彼煩惱礙多散動性。是眞如智直寂靜性。
T2215_.58.0761c05: 如是相違故立爲障。如本又染心義者名爲
T2215_.58.0761c06: 煩惱礙。能障眞如根本智故。彼智惠礙漠冥
T2215_.58.0761c07: 之性。是作業智聰明之性。如是相違故云爲
T2215_.58.0761c08: 障。如本無明義者名爲智礙。能障世間自然
T2215_.58.0761c09: 智故□□□□□□□教意
□□□□□□終教意也
依了知眞如寂靜
T2215_.58.0761c10: 之智與依他假有智故。則入中道理云也。而
T2215_.58.0761c11: 依此二礙不覺知二種應知境故亦不能入中
T2215_.58.0761c12: 道云也。問煩惱所知二障礙涅槃□□□□
T2215_.58.0761c13: 道法作法如何。答二障用別體一也。所以未
T2215_.58.0761c14: 斷二障隨一時二障倶合力同礙菩提涅槃二
T2215_.58.0761c15: 法。雖然煩惱多力勝礙涅槃。所知障多力
T2215_.58.0761c16: 勝礙菩提法也。若進先斷煩惱未斷所知障
T2215_.58.0761c17: 時彼既得涅槃果。故所知障獨礙菩提法也。
T2215_.58.0761c18: 若進先斷智障時煩惱獨礙涅槃果云也。故
T2215_.58.0761c19: 云。衆生心常依二法不入中道也。是爲表二
T2215_.58.0761c20: 障未斷時二法之一時有二礙用故。於五根
T2215_.58.0761c21: 本煩惱再數之云耳。問若爾先斷二障隨一
T2215_.58.0761c22: 時不必可再數之也。答是從昔來以有二惑
T2215_.58.0761c23: 倶時有力礙二果義而自本已來再數之故。設
T2215_.58.0761c24: 雖有斷二障隨一時再數之有何咎耶。問二障
T2215_.58.0761c25: 之倶合□□□□□涅槃隨一法之文證如
T2215_.58.0761c26: 何。答成唯識論云。既所知障亦障涅槃。如何
T2215_.58.0761c27: 但説是菩提障。説煩惱障但障涅槃。豈彼不
T2215_.58.0761c28: 能爲菩提障。應知聖教依勝□□□□□□
T2215_.58.0761c29: 通障二果云云又釋大衍論第四二礙別障門
T2215_.58.0762a01: □此義具撿彼
應知也
若准釋大衍論二礙別障
T2215_.58.0762a02: 門意者。此二礙從無始以來至成佛之以前
T2215_.58.0762a03: 於此二提無斷盡義故。無隨一斷盡義也。故
T2215_.58.0762a04: 三劫間亦二礙倶合力礙菩提涅槃法故。於
T2215_.58.0762a05: 三僧祇劫中始終倶再數之有何益耶。問何
T2215_.58.0762a06: 義故此煩惱障所知障倶總名煩惱耶。答初
T2215_.58.0762a07: 煩惱障是直分段生死麁苦之因縁也。次所
T2215_.58.0762a08: 知障是變易生死之細苦因縁也。依此皆有
T2215_.58.0762a09: 擾惱衆生義而礙二空無漏道故立煩惱障
T2215_.58.0762a10: 名也。二障總名煩惱義有勝鬘經釋大衍論
T2215_.58.0762a11: 也。疏就此二中至十萬偈中説者。是過此五
T2215_.58.0762a12: □□□□□番若二十番等可數之。則此
T2215_.58.0762a13: 惑數量甚成衆多故也
T2215_.58.0762a14: 疏若更約上至廣則無量者。於此二障法若
T2215_.58.0762a15: 分上中下三品若分九品。乃至廣分柝之。成
T2215_.58.0762a16: 八萬四千云也。又乃至無數量云也。問若有
T2215_.58.0762a17: 於染淨法中分上下兩品義類耶。答爾有也。
T2215_.58.0762a18: 故唯識論第九明四尋思如實智各別上下
T2215_.58.0762a19: 義。又明上下八諦觀法等是例也。問此百六
T2215_.58.0762a20: 十妄心倶通見修二斷耶。答爾可通也。
T2215_.58.0762a21: 如常途性相説者是唯見所斷惑也。不通修
T2215_.58.0762a22: 斷者有何咎耶。答此百六十心既通第三僧
T2215_.58.0762a23: 祇劫所斷故也。疑唯云見所斷者大乘初教
T2215_.58.0762a24: 意也。今此宗義不爾。於三劫中一一劫可斷
T2215_.58.0762a25: 之也。故知於此教中疑通見修二斷。故菩提
T2215_.58.0762a26: 心義第五云。一切法中自有五住。始從自理
T2215_.58.0762a27: 即終至究竟即位位九識。識別五住。故涅槃
T2215_.58.0762a28: 經等覺菩薩白言。從是以前我等皆名邪見
T2215_.58.0762a29: 之人。地持等覺如見惑者四住亦爾云云若依
T2215_.58.0762b01: 天台圓教意言者。邪見是雖云大乘權教中
T2215_.58.0762b02: 判唯見所斷。而約實□義亦通見修二斷云
T2215_.58.0762b03: 也。故等覺迦葉始亦更斷邪見云也。故例可
T2215_.58.0762b04: 知。疑是大乘始教中判唯見所斷。而今約圓
T2215_.58.0762b05: 密兩教中亦通修所斷云無咎也。疏譬如從
T2215_.58.0762b06: 一至不可勝計者。是明百六十心之廢立所
T2215_.58.0762b07: 由也。意云一根本無明之現生五種煩惱云
T2215_.58.0762b08: 也。所謂貪瞋癡慢疑是也。彼根本無明是諸
T2215_.58.0762b09: 惑之根本法也。是即於本覺處而能薫習於
T2215_.58.0762b10: 彼種子。惑體之其種子之生麁品現行惑時
T2215_.58.0762b11: 分爲二類惑。一者屬見煩惱。二者屬愛煩惱
T2215_.58.0762b12: 也。且於屬愛煩惱則第一番分二者成十種
T2215_.58.0762b13: 也。謂於貪等五惑各各成二分故也。第二番
T2215_.58.0762b14: 分二者成二十種也。三番分二者成四十種
T2215_.58.0762b15: 也。第四番分二者成八十種也。第五番分二
T2215_.58.0762b16: 者遂成百六十種。若之外展轉如是分柝之
T2215_.58.0762b17: 時應成無窮盡數也。依此義故諸聖教中説
T2215_.58.0762b18: 有過恒沙無量煩惱者則此義意也。而是於
T2215_.58.0762b19: 三劫而建立百六十心意者。約横竪義顯示
T2215_.58.0762b20: 之者表貪等五種惑有同一品類衆多及具麁
T2215_.58.0762b21: 細淺深義意也。謂於横義此五根本煩惱五
T2215_.58.0762b22: 重再計之意者。不謂顯示於此五根本惑分
T2215_.58.0762b23: 柝麁細品位上下差別義也。但是明其五惑
T2215_.58.0762b24: 同一品位惑之中有衆多差別類備義也。但於
T2215_.58.0762b25: 三劫約竪義者於根本五惑。則略分麁細極
T2215_.58.0762b26: 細三品位而爲三劫之所斷義者。是欲顯示
T2215_.58.0762b27: 是貪等五根本煩惱則有麁細之品類上中下
T2215_.58.0762b28: 差別義意也。問若爾者於初踰祇劫中行者
T2215_.58.0762b29: 唯斷一品惑而不斷他品惑耶。答此不爾也。
T2215_.58.0762c01: 於刹那刹那三踰祇劫毎一一劫能斷上中下
T2215_.58.0762c02: 品惑也。問其義如何。答於踰祇有三義。一
T2215_.58.0762c03: 者約惑障麁細立三踰祇義。二者約斷惑時
T2215_.58.0762c04: 分之前後而立三踰祇義也。三者立善行爲
T2215_.58.0762c05: 踰祇劫也。且約初義於三踰祇劫毎一一劫
T2215_.58.0762c06: 能斷上中下諸惑云也。約後義亦得之也。謂
T2215_.58.0762c07: 刹那刹那頃而建立斷惑之時分之三踰祇劫
T2215_.58.0762c08: 故也具義如下
文明也
疏又如劫初至次第而起者。此
T2215_.58.0762c09: 明此五根本煩惱之生起縁由也。謂成劫時
T2215_.58.0762c10: 衆生純善報之福利厚故此五根本煩惱不現
T2215_.58.0762c11: 起也。此五惑漸生起相是從成劫末住劫初
T2215_.58.0762c12: 有如是五惑現起事。是漸漸衆生福業減少
T2215_.58.0762c13: 依遇非如意境界現前故云也。劫初入以念
T2215_.58.0762c14: 爲食者。是四食中思食相當歟。劫初人以想
T2215_.58.0762c15: 念而資養身心故名曰以念爲食也。文然以
T2215_.58.0762c16: 不知心實相故者。是明有無明根本惑生起
T2215_.58.0762c17: 所由也。文婬盜殺妄等者是示依根本五惑
T2215_.58.0762c18: 而成業道事也。疏是事阿含至究竟其條末
T2215_.58.0762c19: 者。是明依根本五煩惱而有衆生之族性等
T2215_.58.0762c20: 不同義。并有六十妄心及諸造業果報不同
T2215_.58.0762c21: 之生起義也。族性不同者。是四種性之不同
T2215_.58.0762c22: 類義歟。文起種種業者是善惡有覆無記業
T2215_.58.0762c23: 也。又生死潤業覆業發業是也。文煩惱結者
T2215_.58.0762c24: 是分別煩惱倶生煩惱是也。結者煩惱説名
T2215_.58.0762c25: 結。結成生死果報故也。亦是九結也。或又
T2215_.58.0762c26: 結可屬下句是結成義也。文成種種衆生趣
T2215_.58.0762c27: 者。依前業煩惱故則感六趣四生報云也。文
T2215_.58.0762c28: 造種種五陰之身者依前際業煩惱即造作後
T2215_.58.0762c29: 際五陰之身云也。是則三世兩重十二縁起
T2215_.58.0763a01: 義也。文不能究其條葉者。是以彼無明爲根
T2215_.58.0763a02: 本所依。其枝末業煩惱無數量而不可勝稱
T2215_.58.0763a03: 云也。疏諸阿闍梨至妄執也者。是上所云如
T2215_.58.0763a04: 從一種子生五根本喩。是眞言宗祖師之結
T2215_.58.0763a05: 集傳法諸阿闍梨耶巧所用此喩云也。此喩
T2215_.58.0763a06: 是於一種根本無明之發生枝末恒沙諸惑
T2215_.58.0763a07: 義。以此喩巧況類此法義云也。文隨事離分
T2215_.58.0763a08: 者。根本無明之所現起我執相應煩惱則障
T2215_.58.0763a09: 礙涅槃説名煩惱障也。此本無明之所現起
T2215_.58.0763a10: 法執相應惑之障礙一切種智菩提心則説
T2215_.58.0763a11: 名所知障也。若准起信論意。諸現行二障能
T2215_.58.0763a12: 礙眞如寂靜理説名煩惱礙。根本無明之能
T2215_.58.0763a13: 礙世間一切種智説名智礙也。依此義故云
T2215_.58.0763a14: 一無明心隨事離分也。文即成阿僧祇妄執
T2215_.58.0763a15: 也者。是明彼根本展轉所成枝末妄執二障
T2215_.58.0763a16: 惑類多。疏越世間三至劫瑜祇行者從下。明
T2215_.58.0763a17: 第五相續勝進佛果之間所經歴時頃間之答
T2215_.58.0763a18: 義也。文越世間三妄執者。是初僧祇劫中所
T2215_.58.0763a19: 離我執相應煩惱障也。此煩惱感招分段生
T2215_.58.0763a20: 死報故名云世間三妄執也。文出世間心生
T2215_.58.0763a21: 者至三劫瑜祇行者。是明超此初無數劫三
T2215_.58.0763a22: 妄執而所生出世間生空觀智淨菩提心義也。
T2215_.58.0763a23: 文超越三劫瑜祇行者。是明初劫小乘菩薩
T2215_.58.0763a24: 單生空智之超我執相應三妄執義也。此中
T2215_.58.0763a25: 三劫者此以小乘菩薩所斷三妄執而爲三劫
T2215_.58.0763a26: 義也。及小乘菩薩所行三十七菩提分法等
T2215_.58.0763a27: 是善行瑜祇劫義也。非謂極無自性心等所
T2215_.58.0763a28: 斷三妄執義也。淨菩提心者亦小乘菩薩菩
T2215_.58.0763a29: 提心也。於此未説彼後住心之深行故也。小
T2215_.58.0763b01: 乘佛者初僧祇劫之行所攝也。此佛則斷小
T2215_.58.0763b02: 分所知障也。所謂不染無知是也。經云謂如
T2215_.58.0763b03: 是解至十二因縁者。是合答上相續勝進問
T2215_.58.0763b04: 中是明第四唯蘊無我心與第五拔業因種心
T2215_.58.0763b05: 二種住心義也。唯蘊無我者諸愚夫從無始
T2215_.58.0763b06: 來於五取蘊法上執實我實法相。然今聲聞
T2215_.58.0763b07: 乘人方始解知此五蘊是和合積集法故唯有
T2215_.58.0763b08: 分段假僞義而無實我性也。故名云唯蘊無
T2215_.58.0763b09: 我也。拔業因種者。十住心論五云。拔業煩
T2215_.58.0763b10: 惱株杌及無明種子。是則辟支佛學處證處
T2215_.58.0763b11: 云云問於縁覺乘何不立唯蘊無我名。於聲聞
T2215_.58.0763b12: 乘何不立拔業因種名耶。答此有二意。一者
T2215_.58.0763b13: 於聲聞無學果亦有拔無明種子義也。故此
T2215_.58.0763b14: 疏云。復次有三妄執所謂業煩惱株杌及無
T2215_.58.0763b15: 明種子。即是無學聖人所斷最難斷處云云
T2215_.58.0763b16: 中豈不關羅漢果人耶。是羅漢果人小分斷
T2215_.58.0763b17: 無明種子也。二者聲聞乘無學人多分不能
T2215_.58.0763b18: 斷盡煩惱種子也。唯辟支佛及小乘佛果人
T2215_.58.0763b19: 者斷此無明種子故也。故應知於縁覺乘
T2215_.58.0763b20: 雖可立唯蘊無我名而共通聲聞乘故。唯就
T2215_.58.0763b21: 不共義別立拔業因種心名也。但於聲聞乘
T2215_.58.0763b22: 不可立拔業因種名也。問若於聲聞乘人實
T2215_.58.0763b23: 無斷盡煩惱種子義耶。答於聲聞乘有二類。
T2215_.58.0763b24: 一者小乘愚法聲聞二十部小乘則此類也。
T2215_.58.0763b25: 二者大乘通教聲聞。此人斷煩惱障種子也。
T2215_.58.0763b26: 前所云愚法人不能斷盡煩惱種子也。但是
T2215_.58.0763b27: 伏除煩惱現行也。約此義唯雖有唯蘊無我
T2215_.58.0763b28: 觀義而無拔業因種義也。故華嚴宗五教下
T2215_.58.0763b29: 卷云。若依終教諸聲聞於煩惱障尚不能斷。
T2215_.58.0763c01: 但能折伏何況能斷彼所知障。故彌勒問經
T2215_.58.0763c02: 論云。聲聞辟支佛不能如實終四無量。不能
T2215_.58.0763c03: 究竟斷諸煩惱。但折伏一切煩惱云云解云。此
T2215_.58.0763c04: 文雖明小乘中聲聞縁覺倶伏斷煩惱障義。
T2215_.58.0763c05: 但此中辟支佛是部行獨覺也。如極七返有
T2215_.58.0763c06: 人出無佛世證獨覺果等是也。實是聲聞羅
T2215_.58.0763c07: 漢果也。故不通種子斷義也。故大乘法門章
T2215_.58.0763c08: 第三云。大乘同性經説縁覺十地中云。十
T2215_.58.0763c09: 者習氣漸薄地云云但五教章約隱麟喩之人
T2215_.58.0763c10: 少分斷習氣義。以就部行人之多分而不斷
T2215_.58.0763c11: 習氣義作此説也。又此大日經云。是中辟
T2215_.58.0763c12: 支佛復有小差別。謂三昧分異淨除於業生
T2215_.58.0763c13: 云云是意云。明聲聞不斷煩惱種子辟支佛斷
T2215_.58.0763c14: 煩惱種子義差別也。此人智深利故斷煩惱
T2215_.58.0763c15: 種子云也。此中業生者種子義也又天台云。
T2215_.58.0763c16: 三藏教中辟支佛侵煩惱習氣者則此義也。
T2215_.58.0763c17: 故天台五味義云。辟支佛侵於習氣少勝聲
T2215_.58.0763c18: 聞故與菩薩同喩熟酥味也云云又解案十住
T2215_.58.0763c19: 心論第四唯蘊無我心中唯明二十部中愚法
T2215_.58.0763c20: 小乘義理分齊云云故於此教義不可有拔業
T2215_.58.0763c21: 因種義也。於第五拔業因種心中總攝愚法
T2215_.58.0763c22: 不愚法大小二種縁覺義。故約不愚法人義
T2215_.58.0763c23: 邊而唯於第五心總雖建立拔業因種名而不
T2215_.58.0763c24: 共通聲聞人也。問以何由知爾者。彼論第五
T2215_.58.0763c25: 云。此拔業因種一句中悉攝辟支佛乘盡云云
T2215_.58.0763c26: 故此中亦可攝不愚法縁覺人也。又以十住
T2215_.58.0763c27: 心論引守護經所明於十二因縁義爲此中
T2215_.58.0763c28: 辟支佛所觀法也。以此義知通明不愚法辟
T2215_.58.0763c29: 支佛義也。故知。拔業因種名唯獨齊辟支佛
T2215_.58.0764a01: 乘而不通聲聞乘耳。故疏云。業煩惱株杌及
T2215_.58.0764a02: 無明種子即是無學聖人所斷者。是不謂必
T2215_.58.0764a03: 指聲聞乘無學也。是正當獨覺及小乘之菩
T2215_.58.0764a04: 薩乘無學人之多分全分斷之義。彼聲聞無
T2215_.58.0764a05: 學人但依斷小分故無拔業因種義云也。小
T2215_.58.0764a06: 分是如無義故也。問若爾何寶鑰云唯蘊拔
T2215_.58.0764a07: 業唯小乘教云云答此義是對後他縁大乘等
T2215_.58.0764a08: 唯大義。今但云唯小乘也。雖云爾。理實辟
T2215_.58.0764a09: 支佛通大乘之辟支佛也。問十住心論四云。
T2215_.58.0764a10: 五俗妄眞實宗世法顛倒但有假名。出世非
T2215_.58.0764a11: 倒法是眞實此有一部即
説出世部
六諸法但名宗此宗所
T2215_.58.0764a12: 計世間若出世法但有假名而無實體此有一部
即一説部
T2215_.58.0764a13: 然於此二宗何成唯蘊無我義耶。而何以故
T2215_.58.0764a14: 十住心論第四釋唯蘊無我名云。佛爲求聲
T2215_.58.0764a15: 聞者説人空法有之理。所謂人則人我。法則
T2215_.58.0764a16: 五蘊等法。此唯蘊無我一句中攝一切小乘
T2215_.58.0764a17: 法盡故云云而此説出世部一説部已立法空
T2215_.58.0764a18: 義。何此唯蘊句可攝此耶。同彼論四云。一
T2215_.58.0764a19: 我法倶有宗。此宗所計我之與法二種皆有
T2215_.58.0764a20: 此有六部。犢子。賢冑。正量。
密林山。經量。法上部 云云
若約此義意者何以
T2215_.58.0764a21: 此六部小乘宗立我義而可成唯蘊無我義
T2215_.58.0764a22: 耶。答於此説有二義。一者約總相義及多分
T2215_.58.0764a23: 義意故明唯蘊無我義也。此義意云。是二十
T2215_.58.0764a24: 部小乘不謂皆悉有唯蘊無我義也。二十部中
T2215_.58.0764a25: 十二部是有唯蘊無我義八部小乘師或立有
T2215_.58.0764a26: 我或立五蘊皆無性義也。故言依多分義也。
T2215_.58.0764a27: 又解曰。此八部小乘所立無非唯蘊無我義
T2215_.58.0764a28: 也。謂六部小乘所計我不如外道所執實我執
T2215_.58.0764a29: 之能引起生死煩惱業果義歟。故尚理實有
T2215_.58.0764b01: 無我義也。彼六部小乘建立假我義故也。又
T2215_.58.0764b02: 一説部説出世部雖遣妄執於世俗諦中之實
T2215_.58.0764b03: 有法執。於勝義諦之理猶執眞實有義故返
T2215_.58.0764b04: 成法執也。故唯蘊義不違也。彼一説部意於
T2215_.58.0764b05: 諸法能詮名字雖遣實有執而存虚假義故。
T2215_.58.0764b06: 尚依未遣其撥無於所詮法義之法執故尚有
T2215_.58.0764b07: 唯蘊義。尚又是以法執妄念爲體故。爲行蘊
T2215_.58.0764b08: 所攝義也。故此二宗所立法空義皆唯蘊無
T2215_.58.0764b09: 我句所攝也。問説出世部所云眞諦實有義
T2215_.58.0764b10: 是非五蘊所攝。又一説部所云我法都無體
T2215_.58.0764b11: 之理性亦非五蘊門所攝也。然何云唯蘊句
T2215_.58.0764b12: 所攝耶。答此説出世部所立眞諦實有義與
T2215_.58.0764b13: 一説部我法都無義。是雖非正五蘊門所攝
T2215_.58.0764b14: 而是法處法界所攝也。故以類假云唯蘊句
T2215_.58.0764b15: 所攝也。又一説部撥無五蘊法義返可攝五
T2215_.58.0764b16: 蘊中也。是依止五蘊而起撥無見故也。約
T2215_.58.0764b17: 眞實義諸部小乘雖空於實我所執而誰同共
T2215_.58.0764b18: 不撥無五蘊假者。而於是五蘊互雖論假實
T2215_.58.0764b19: 義而不謂假五蘊都無故成唯蘊義也
T2215_.58.0764b20: 疏梵云劫跛至二者妄執者。是釋眞言行者
T2215_.58.0764b21: 相續勝進於果地之頃所經歴時節之中劫義
T2215_.58.0764b22: 也。謂劫跛有二翻。一時分義。二妄執義云
T2215_.58.0764b23: 也問此二翻相違何。答此二翻無相違也。
T2215_.58.0764b24: 謂時分義是無別體性故。時是五蘊中不相
T2215_.58.0764b25: 應行蘊攝。是假立法故以色心心所而爲時
T2215_.58.0764b26: 自性故也。故此所云時分劫跛還即以所斷
T2215_.58.0764b27: 妄執爲自體云也。謂行者斷此三妄執時以
T2215_.58.0764b28: 經歴時節而爲此時分劫跛故也。劫跛名實
T2215_.58.0764b29: 是妄執之本名也。豈離妄執外有時分耶。又
T2215_.58.0764c01: 三妄執率爾不能斷之。必是經多時頃而可
T2215_.58.0764c02: 斷也。故斷妄執時還依時劫義故於所斷妄
T2215_.58.0764c03: 執假立劫跛名義云也。又時分劫跛是以瑜
T2215_.58.0764c04: 伽善行而爲時分之自體性故。此疏下文云。
T2215_.58.0764c05: 爾時復離百六十心等一重微細妄執名第二
T2215_.58.0764c06: 阿僧祇劫也云云意云。超越彼三妄執之能
T2215_.58.0764c07: 超瑜伽善行是亦名爲阿僧祇劫義也。善行
T2215_.58.0764c08: 劫跛者智度論説云云瑜伽行名劫跛有二義。
T2215_.58.0764c09: 一者此廣大所積集大菩提資糧善行是依經
T2215_.58.0764c10: 歴多時分劫數而所可積集義故。於此所積
T2215_.58.0764c11: 集善行還立阿僧祇劫名也。故此經本及疏
T2215_.58.0764c12: 所言知自心性是超越二劫瑜祇行者是以善
T2215_.58.0764c13: 行即爲劫跛義意也。是有財釋義也。二者此
T2215_.58.0764c14: 瑜伽行有斷無數量妄執之徳故。依此能斷
T2215_.58.0764c15: 善行之斷惑作用時分返所斷惑轉亦名爲阿
T2215_.58.0764c16: 僧祇劫也。此亦有財釋義也。上來義是約
T2215_.58.0764c17: 顯教歴劫修行漸次成佛義意而此眞言家作
T2215_.58.0764c18: 此釋耳。疏若依常途至得成正覺者。是爲欲
T2215_.58.0764c19: 顯示眞言門超越頓證成佛義故先明漸次經
T2215_.58.0764c20: 歴三無數劫而成佛顯教常途義。以是勝劣
T2215_.58.0764c21: 相對意也。又若不顯漸次道理者因何法顯
T2215_.58.0764c22: 頓超勝用耶。疏若祕密釋至阿僧祇劫者。是
T2215_.58.0764c23: 約眞言家超越頓證義明三無數劫中第一無
T2215_.58.0764c24: 數劫之速超義也。此文中超一劫者是總標
T2215_.58.0764c25: 超時分劫跛及妄執劫跛義也。瑜伽行者是
T2215_.58.0764c26: 標善行劫跛義也下可倣
此文也
文即度百六十心等
T2215_.58.0764c27: 一重麁妄執者。是釋前所標時分劫與妄執
T2215_.58.0764c28: 劫義也。此中等言是意等取六十心。及表屬
T2215_.58.0764c29: 見煩惱五見類亦有百六十心妄執義下倣
之義
T2215_.58.0765a01: 名一阿僧祇劫者。是釋前所標善行僧祇劫義
T2215_.58.0765a02: 也。斷此妄執時漸次不斷之。但頓斷故則不
T2215_.58.0765a03: 經一大無數劫而直頓得能證智徳證所斷惑
T2215_.58.0765a04: 之理云也。此第一劫所斷惑是單我執相應
T2215_.58.0765a05: 煩惱障故立麁妄執稱也。此當小乘中三乘
T2215_.58.0765a06: 人所斷惑品也。疏越二劫瑜至二阿僧祇劫
T2215_.58.0765a07: 者。是明能超第二無數劫漸次行義也。此劫
T2215_.58.0765a08: 中能斷人是有三類。一者修行大乘共教證寂
T2215_.58.0765a09: 然界大乘心菩薩。二者他縁大乘心菩薩。三
T2215_.58.0765a10: 者覺心不生心菩薩也。所斷惑品是法執相
T2215_.58.0765a11: 應所知障品也。此有上中下品淺深麁細差
T2215_.58.0765a12: 別。此上中下品各各皆有百六十重妄執也。
T2215_.58.0765a13: 此所知障品是形對前煩惱障品時彼唯麁此
T2215_.58.0765a14: 細於彼故亦立細名也。疏眞言門行者至劫
T2215_.58.0765a15: 成佛也者。此更明超第三無數劫漸次斷惑
T2215_.58.0765a16: 行而頓證極無自性等菩提行義也。此劫中
T2215_.58.0765a17: 能證人有二類。一者一道無爲心人。二者極
T2215_.58.0765a18: 無自性心人也。所斷惑是所知障品也。此亦
T2215_.58.0765a19: 雖有麁細上下兩品。而形對第二劫所斷細
T2215_.58.0765a20: 惑而此第三劫所斷惑總名爲一重極細妄執
T2215_.58.0765a21: 也。此中等言是顯然擧所知障中貪瞋癡疑
T2215_.58.0765a22: 慢五類中百六十心義而等取所知障中五見
T2215_.58.0765a23: 之分流百六十心義也。雖云爾尚有此極無
T2215_.58.0765a24: 自性住心未離細惑而到彼祕密莊嚴果位乃
T2215_.58.0765a25: 離此惑也。疏得至佛慧初心故云三阿僧祇
T2215_.58.0765a26: 劫成佛也者。是一生間即超第三無數劫而
T2215_.58.0765a27: 得此中善行瑜伽劫功徳圓滿之極無自性心
T2215_.58.0765a28: 則進昇入後祕密莊嚴心果分法門云也。若
T2215_.58.0765a29: 過此第三僧祇已滿極無自性心人必入後果
T2215_.58.0765b01: 分眞言門佛位故。此極無自性心名云佛惠
T2215_.58.0765b02: 初心也。佛惠者是果分眞言三密妙覺如來
T2215_.58.0765b03: 也。此初心者此極無自性心是也。此中三阿
T2215_.58.0765b04: 僧祇劫成佛者。是尚種因海成佛也。是極無
T2215_.58.0765b05: 自性心之圓滿位也。是不謂必果海法佛之
T2215_.58.0765b06: 成佛義也
T2215_.58.0765b07: 疏若一生度至論時分耶者。此外人伏難辭
T2215_.58.0765b08: 也。難意云。若眞言行者一生内速成辨究
T2215_.58.0765b09: 竟法佛果者。何強可立三無數劫爲成佛時
T2215_.58.0765b10: 頃耶云也。疏然就第一至越三妄執也者下。
T2215_.58.0765b11: 通前伏難義以顯正義中是顯最初所離極細
T2215_.58.0765b12: 妄執相也。凡答意云。眞言家理實強雖不可
T2215_.58.0765b13: 建立三無數劫義。今暫形對彼顯教家所云
T2215_.58.0765b14: 菩薩修行是漸次經歴三無數廣劫而漸次
T2215_.58.0765b15: 斷煩惱所知二障積集無量功徳智惠義故。
T2215_.58.0765b16: 今眞言家不壞前顯家所云無數劫斷惑證理
T2215_.58.0765b17: 功徳差降。而爲云顯此一生間此一切功徳
T2215_.58.0765b18: 頓證義故。強且欲建立此速疾三無數劫義
T2215_.58.0765b19: 云也。文然就第一重内至世間心生也者。從
T2215_.58.0765b20: 是下約斷妄執而答一生成佛義何論時分耶
T2215_.58.0765b21: 之問也。謂於三瑜祇劫中是當第一劫故云
T2215_.58.0765b22: 就第一重内也。就是第一劫中有二種斷惑
T2215_.58.0765b23: 義也。初重斷小乘中三乘見所斷三妄執惑
T2215_.58.0765b24: 也。第二重斷三乘修所斷三妄執惑也。但
T2215_.58.0765b25: 此中業與煩惱株杌是全示聲聞所斷也。無
T2215_.58.0765b26: 明種子者辟支佛與小乘佛果多分全分所斷
T2215_.58.0765b27: 也。或聲聞無學小分斷之也。此疏文明初
T2215_.58.0765b28: 劫中見修二惑之三妄執之中間文處所辨根
T2215_.58.0765b29: 境識之上所起三妄執是法執之所知障。故
T2215_.58.0765c01: 是非初劫中小乘之三乘所斷惑也。三乘入
T2215_.58.0765c02: 見道人正此第一劫之初分中始斷見惑解生
T2215_.58.0765c03: 空無我理故云最初解了唯蘊無我等也。文
T2215_.58.0765c04: 度世間六十心者。是指前所明六十心也。此
T2215_.58.0765c05: 六十心是三乘見諦人多分所離染心也。離
T2215_.58.0765c06: 此世間六十心故。三乘人入見道名云出世
T2215_.58.0765c07: 間心生也。文離我倒所生三毒根本名越三
T2215_.58.0765c08: 妄執也者。此三乘見道人是能所離我執相
T2215_.58.0765c09: 應分別起貪瞋癡三毒煩惱是也。説此三毒
T2215_.58.0765c10: 煩惱即名三妄執云也。問見所斷煩惱有十
T2215_.58.0765c11: 種然何於此但云離三毒煩惱而不云離餘煩
T2215_.58.0765c12: 惱義耶。答理實雖可云離餘諸煩惱義。而
T2215_.58.0765c13: 餘諸煩惱皆攝取上句所擧世間六十心中
T2215_.58.0765c14: 也。但下句別擧此三毒煩惱所由。是此三
T2215_.58.0765c15: 毒勝餘煩惱引起生死中三惡趣報故。所可
T2215_.58.0765c16: 惡甚何物如之耶。故就可厭離過重別擧此
T2215_.58.0765c17: 三毒耳。疏復次有三妄至淹留修行者。是
T2215_.58.0765c18: 第二明法執相應之三妄執義也。是三妄執
T2215_.58.0765c19: 是隨小乘中佛乘學人之於根境識之三種法
T2215_.58.0765c20: 之上妄起有法執名曰是三妄執也。是義隨
T2215_.58.0765c21: 所縁境有三種法故立此三種妄執義也。淹
T2215_.58.0765c22: 留修行者是彼小乘中佛乘學者依是十八
T2215_.58.0765c23: 界法上妄起有法執。而動念當情心現前故。
T2215_.58.0765c24: 因茲障礙彼自乘中之菩提分法之修行業
T2215_.58.0765c25: 故曰淹留修行也。疏謂六根六至謂六識
T2215_.58.0765c26: 界者。是明開根等三法而成十八界義也。疏
T2215_.58.0765c27: 以内外十至故合言之者。且攝取根境二法
T2215_.58.0765c28: 之開義而成識之合義也。但略不言識是合
T2215_.58.0765c29: 義也。疏此是三果至留修行也者。是釋上
T2215_.58.0766a01: 所標淹留義也。是擧所被留礙人也。又此三
T2215_.58.0766a02: 果學人者是若對後次文所明無學聖人所斷
T2215_.58.0766a03: 最難斷處云文也。於此所明三果學人者。若
T2215_.58.0766a04: 依十住心論等意者。是應爲聲聞乘前三果
T2215_.58.0766a05: 人也。此前三果有學聖人是於非有似有之
T2215_.58.0766a06: 十八界法上動起倶生煩惱所知二障而不能
T2215_.58.0766a07: 頓趣向後後阿羅漢向道等云也。謂依被滯
T2215_.58.0766a08: 留此根境識三法似有相故。或時起法執而
T2215_.58.0766a09: 障自乘所修聖道之人觀。亦或時起倶生煩
T2215_.58.0766a10: 惱障而懈怠不能登後後勝進之向道云也。
T2215_.58.0766a11: 又如初解三果學人者是小乘菩薩是也。是
T2215_.58.0766a12: 人望自乘時雖求佛果而未得後果故名學
T2215_.58.0766a13: 人也。而此人方雖當小乘佛果之地而亦今
T2215_.58.0766a14: 望後後大乘時尚立學人名也。三乘中佛乘
T2215_.58.0766a15: 爲第三故名三果之因位人。又此三果即爲
T2215_.58.0766a16: 因位人也。是從淺至深次第耳。此人被留滯
T2215_.58.0766a17: 十八界之似有相而不能了達諸法自性空理
T2215_.58.0766a18: 也。故如下文云。然彼行者有法執當心。若
T2215_.58.0766a19: 修禪定道品種種諸度時。雖不於中起諸我
T2215_.58.0766a20: 倒而住於禪惠等法。稽留淹滯不能速至菩
T2215_.58.0766a21: 提。以非如實巧度故淹留修行也者。當