大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大乘法相研神章 (No. 2309_ 護命撰 ) in Vol. 71

[First] [Prev] 39 40 41 42 43 44 45 46 47 48 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T2309_.71.0039a01: 畢竟無姓。以常沒故
T2309_.71.0039a02: 問。涅槃二十六高貴□王品。有三種病人。
T2309_.71.0039a03: 一若遇善醫若不遇善醫決定不差。此無
T2309_.71.0039a04: *姓人也。此則*無姓畢竟闡提莊嚴論中。慈
T2309_.71.0039a05: 氏言阿顚底迦也卽顯畢竟無*姓。又涅
T2309_.71.0039a06: 槃經云。我一時說一乘一道一行一緣。我諸
T2309_.71.0039a07: 弟子不得我意而唱佛言。一切聲聞辟支
T2309_.71.0039a08: 佛等皆悉成佛。二乘之人皆成佛果。何佛
T2309_.71.0039a09: 而言不得我意。是故二乘中不定姓人決定
T2309_.71.0039a10: 成佛。定姓二乘都不成佛也。言我一時中
T2309_.71.0039a11: 說一乘一道一行一緣者。法華經云。十方佛
T2309_.71.0039a12: 土中。唯有一乘法。無二亦無三
T2309_.71.0039a13: 問佛法之中。大乘小乘所說各別。然而同是
T2309_.71.0039a14: 在內法中。爾乃說佛性得。各別方在其如
T2309_.71.0039a15: 何耶。答旦薩婆多師不說有本性佛性。唯
T2309_.71.0039a16: 說有修得佛*姓。謂親近善友聽聞正法。
T2309_.71.0039a17: 發菩提心。爾時新得佛種姓體。各別論者
T2309_.71.0039a18: 云。心性本淨。客塵煩惱所染穢。故名爲雜
T2309_.71.0039a19: 染。離煩惱時。轉成無漏。故無漏法非無因
T2309_.71.0039a20: 生。卽大衆部一說部說世世部鷄胤部等名
T2309_.71.0039a21: 分別論者。立本性佛性卽以心爲本性。今
T2309_.71.0039a22: 破之云。汝言心者若彼空理名爲心耶。若
T2309_.71.0039a23: 緣慮心名爲心耶。若心空理名爲心者。何其
T2309_.71.0039a24: 空理以爲本姓種子因耶。空理者是爲法所
T2309_.71.0039a25: 依。不因緣故。若緣慮心。凡夫位中唯*在有
T2309_.71.0039a26: 漏。何生無漏耶。若是有漏而成無漏。無漏
T2309_.71.0039a27: 可生有漏法也。薩婆多師無本佛性。何生
T2309_.71.0039a28: 佛果也。若修行時佛性方生元旣無性。何今
T2309_.71.0039a29: 方生耶。若先無今有者。今有後無。卽無佛
T2309_.71.0039b01: 果。若修行時從何而生。汝立法體恒有。佛
T2309_.71.0039b02: 法性體不恒有耶。法體在何而成修性耶」
T2309_.71.0039b03: 大乘法相研神章卷第四
T2309_.71.0039b04:
T2309_.71.0039b05:
T2309_.71.0039b06:
T2309_.71.0039b07: 大乘法相研神章卷第五
T2309_.71.0039b08:   略顯最初發心門
T2309_.71.0039b09: 多善言多聞熏心力有入見道。如是見道初
T2309_.71.0039b10: 無漏智新熏自種。此所熏種。有名爲習所
T2309_.71.0039b11: □種姓
T2309_.71.0039b12: 問。先修有漏多聞熏習。所熏種子何不□□
T2309_.71.0039b13: □□□假名習□。非實種姓以有漏故。不
T2309_.71.0039b14: 爲佛性
T2309_.71.0039b15: 問。此二種姓俱無漏善□□依付有漏
T2309_.71.0039b16: 八耶。答。以有漏故不爲自體。唯以持藏
T2309_.71.0039b17: 名爲依付耳
T2309_.71.0039b18: 問。彼第八識。從無始來至七地滿。名阿
T2309_.71.0039b19: 賴耶從七地滿。至十地終。名異熱識。何
T2309_.71.0039b20: 無漏種彼所持藏耶。答。□是有漏。亦是異
T2309_.71.0039b21: 熟。而一身主。是界趣生正實自體□有。生
T2309_.71.0039b22: □而不間□。故爲然持
T2309_.71.0039b23: 問。若爾彼能持識能緣彼種耶。答。有漏位
T2309_.71.0039b24: 不能緣也
T2309_.71.0039b25: 問。何故自持而不緣之耶。答。能持之識唯
T2309_.71.0039b26: 是有漏。所持之種唯是無漏。有漏無漏體性
T2309_.71.0039b27: 旣殊。故不緣也
T2309_.71.0039b28: 問。能持□識不能緣彼。有非唯識。可
T2309_.71.0039b29: □心境耶。答。*□不緣彼。而能持□□
T2309_.71.0039c01: 故非*□心
T2309_.71.0039c02: 問。能持*初八緣三種境。一根及根依。二外
T2309_.71.0039c03: 器世界三諸法種子。旣緣種子。何故不緣
T2309_.71.0039c04: 無漏種子耶。答。性各別故不緣無漏
T2309_.71.0039c05: 問。能持*初八唯無記性。所持種子滅□無
T2309_.71.0039c06: 善及不善。而同有漏同生死法故緣彼
T2309_.71.0039c07: 等。無漏善法。是□□生死法。故不得緣
T2309_.71.0039c08:
T2309_.71.0039c09: 問。唯識有五。識。自相唯識。二識相應唯
T2309_.71.0039c10: 識。三識所變唯識。四識分位唯識。五識實性
T2309_.71.0039c11: 唯識。今無漏種。此五種中何唯識攝耶。答。識
T2309_.71.0039c12: 自相唯識以無漏識自相種故。亦識所變唯
T2309_.71.0039c13: 識以所變類故
T2309_.71.0039c14: 問。具足如是二種種姓。善男女人何等發心
T2309_.71.0039c15: 耶。答。洗浴淸淨趣向塔寺於佛形像別於
T2309_.71.0039c16: 菩薩形像*別發慇淨心。策殊勝□尊重讃
T2309_.71.0039c17: 嘆恭敬供養。啓白。有智有行有識。我爲法界
T2309_.71.0039c18: 諸衆生志求無上菩提。所菩提無患無熱
T2309_.71.0039c19: 惱。諸有起者之所□。□尊聽許爾時有起有
T2309_.71.0039c20: 得善大丈夫發大悲心。起大慈心。令發彼
T2309_.71.0039c21: 心。令修彼行。其辭曰。願我決定當證無上
T2309_.71.0039c22: 正等菩提。能作有情一切義利。畢竟安處究
T2309_.71.0039c23: 竟涅槃及以如來廣大智中發四弘願。生死
T2309_.71.0039c24: 無邊我必斷群生無數我必濟。願我無量我
T2309_.71.0039c25: 必修。佛果無盡我必證。又發十大願心。爲
T2309_.71.0039c26: 敎化調伏一切衆生故發菩提之心。爲除
T2309_.71.0039c27: □一切衆生苦聚故發菩提之心。爲與一
T2309_.71.0039c28: 切衆生具足安樂故發菩提之心。爲斷一
T2309_.71.0039c29: 切衆生愚癡故發菩提之心。爲與一切衆
T2309_.71.0040a01: 生佛智慧故發菩提之心。爲恭敬供養一
T2309_.71.0040a02: 切諸佛故發菩提之心。爲隨如來敎令佛
T2309_.71.0040a03: 歡喜故發菩提之心。爲見一切佛之色身相
T2309_.71.0040a04: 好故發菩提之心。爲入一切佛之廣大智慧
T2309_.71.0040a05: 故發菩提之心。爲□現佛之十力無畏
T2309_.71.0040a06: 故發菩提之心。又起十種大悲心。觀察衆
T2309_.71.0040a07: 生無依無救。起大悲心。觀察衆生姓不調
T2309_.71.0040a08: 順起大悲心。觀察衆生貧無善根起大悲
T2309_.71.0040a09: 心。觀察衆生行不善法起大悲心。觀察衆
T2309_.71.0040a10: 生長夜睡眠起大悲心。觀察衆生欲縛所
T2309_.71.0040a11: 縛起大悲心。觀察衆生沒生死海起大悲
T2309_.71.0040a12: 心觀察衆生長嬰疾苦起大悲心。觀察衆
T2309_.71.0040a13: 生無善法欲起大悲心。觀察衆生失諸佛
T2309_.71.0040a14: 法起大悲心。諸修行者欲證菩提作大利
T2309_.71.0040a15: 益。實先發起是菩提心是悲心。譬如大海初
T2309_.71.0040a16: 有一渧能爲諸實。作住處。最初發心亦復
T2309_.71.0040a17: 如是。五乘善法□因此生。又如世界初始
T2309_.71.0040a18: 漸起有爲荷負諸衆生同。此心亦爾。能爲
T2309_.71.0040a19: 五趣無量種類荷負依止處。又如空界無
T2309_.71.0040a20: 含容。大菩提心亦復如是。遍空有爲皆厭
T2309_.71.0040a21: *□故。如□菩提□求證故。□□衆生□
T2309_.71.0040a22: 深念故。如是如是發菩提心□爲下劣一
T2309_.71.0040a23: 念福聚而□難□。矧乎□多劫數發心修
T2309_.71.0040a24: 行利益功德哉
T2309_.71.0040a25: 問。由有種姓具足力故發心修行。若無種
T2309_.71.0040a26: 姓發如是心修如是行耶。答。無種姓人。
T2309_.71.0040a27: 都不起心亦修行。設値善緣發菩提心
T2309_.71.0040a28: 修菩薩行。而不菩提因。亦不菩薩
T2309_.71.0040a29: 問。以何得知。設發此心亦修此行而不
T2309_.71.0040b01: □因。亦非正*得耶。答。中論*初四・瑜伽論
T2309_.71.0040b02: 三十五・菩薩地持□・莊嚴論云
T2309_.71.0040b03:     □復勤精進 修行菩薩道
T2309_.71.0040b04:     若先非佛性 不應得□佛
T2309_.71.0040b05: 中論長行釋曰。以先無性故。如鐵無金性
T2309_.71.0040b06: *□復種種鍛練終不□金。瑜伽論三十五
T2309_.71.0040b07: 初持瑜伽處種姓品。云何名持。謂諸菩薩
T2309_.71.0040b08: 自乘種姓最初發心。及以一切菩薩分法。
T2309_.71.0040b09: 是爲持何以故。以諸菩薩自乘種姓爲依
T2309_.71.0040b10: 止故。爲建立故。有所堪能。有大勢力。能
T2309_.71.0040b11: 證無上正等菩提。是故說彼自乘種姓。爲
T2309_.71.0040b12: 諸菩薩堪能性持。以諸菩薩最初發心爲所
T2309_.71.0040b13: 依止。爲建立故。於施戒六波羅蜜多福
T2309_.71.0040b14: 起資糧能勤修學。是故□彼最初發心爲
T2309_.71.0040b15: 諸菩薩行加行持。以諸菩薩一切所行菩提
T2309_.71.0040b16: 分法爲所依止。爲建立故。圓滿無上正等
T2309_.71.0040b17: 菩提。是故*□彼爲所圓滿大菩*薩持住無
T2309_.71.0040b18: 種姓補特伽羅無種姓故。*□有發心及行
T2309_.71.0040b19: 加行爲所依止。定不堪任圓滿無上正等
T2309_.71.0040b20: 菩提。論持瑜伽意。□□有三種持。一種姓
T2309_.71.0040b21: 持。亦名堪能性持。二發心持。亦名行加行。
T2309_.71.0040b22: 三菩提分持。亦名所圓滿大菩提持。如是三
T2309_.71.0040b23: 持有以爲因。如是菩提有以爲果。無種姓
T2309_.71.0040b24: 人旣□三持。何□菩提地持經文亦同此
T2309_.71.0040b25: 文。然則大師釋迦立無種姓。當來慈氏如是
T2309_.71.0040b26: 建立。依誰信誰而諸衆生□有佛姓耶。
T2309_.71.0040b27: □滅經中所說。一切衆生悉有佛性。當
T2309_.71.0040b28: 得菩提。依如是文立有佛性。何無證文
T2309_.71.0040b29: 哉。親光菩薩佛地論云。一切衆生悉有佛
T2309_.71.0040c01: 性。依眞如理性及智性小分一切而佛作是
T2309_.71.0040c02: □。論師旣會。何不信用。又有四因。有種姓
T2309_.71.0040c03: 人發菩提心。一由見聞佛神力等故。二由
T2309_.71.0040c04: 聞菩薩□法故。三由見聞佛法□有便
T2309_.71.0040c05: 思念。佛法住世能□衆生大苦聚也。我持
T2309_.71.0040c06: 此法久住世間。*□衆生苦。四末劫末見
T2309_.71.0040c07: 衆生癡亂。無慚無愧。慳嫉憂苦。惡行放逸。懈
T2309_.71.0040c08: 怠不□。于時思念。濁世多惡。我當發心
T2309_.71.0040c09: 令餘學我起菩提□。如是見聞。如是思
T2309_.71.0040c10: 念。由此發起大菩提心
T2309_.71.0040c11: 問。發大菩提心已。何等行□始方修行耶。
T2309_.71.0040c12: 答。旣發心已。方可憶念現在十方一切諸佛
T2309_.71.0040c13: 昔與我等同在凡夫。邊劫中始是發心。如
T2309_.71.0040c14: 是修行。難行之因圓修畢已。難得之果滿
T2309_.71.0040c15: □。已□□□。我旣善女。云何自輕
T2309_.71.0040c16: 不希求大菩提果哉。攝論卷六云
T2309_.71.0040c17:     無量十方諸有情 念念已證善逝果
T2309_.71.0040c18:     彼旣丈夫我亦爾 不□自輕而退屈
T2309_.71.0040c19: 復可憶。我等亦聞菩薩敎。佛所得果無量
T2309_.71.0040c20: 無邊。或善丈夫旣*得求證作大利益之。
T2309_.71.0040c21: 云何我等罪中眼伏徒爛。佛性空費已哉。復
T2309_.71.0040c22: 可憶念。佛滅度後。過千餘年。法味漸薄。
T2309_.71.0040c23: □□□□□。一切世間苦聚。我今發心修行。
T2309_.71.0040c24: 護持此法。久住世間。救衆生苦。復可憶念。
T2309_.71.0040c25: 今時者是像法之末。衆生多惡。今時者是
T2309_.71.0040c26: 未見之始。衆生小善。耶見繁發。正□□
T2309_.71.0040c27: □也。我今發心。衆生學利而令發心。早背
T2309_.71.0040c28: 生死疾趣□□也
T2309_.71.0040c29: 問。如是憶念已。修何等□耶。答。供養三寶
T2309_.71.0041a01: 田。供養三寶。總有十種。一設利□。二制
T2309_.71.0041a02: 多。三現前。四不現前。五自作。六敎他化。七
T2309_.71.0041a03: 財敬。八廣大。九無染。十正行供分也
T2309_.71.0041a04: 問。旣□有十。何必具十耶。答。*□有十種。
T2309_.71.0041a05: 而所供□唯有二種。一設利□者此云
T2309_.71.0041a06: □也。有佛□法身也。二制多者此云塔
T2309_.71.0041a07: 也。有爲如來所造靈廟也。□八之中。初七
T2309_.71.0041a08: 財得。*□一正得。初七得中。□現前者現
T2309_.71.0041a09: 對佛身現向制多。名現前供養也。於不
T2309_.71.0041a10: 現前一切佛塔作如來想。作制多想。施設
T2309_.71.0041a11: 供*分。若不現前供養也
T2309_.71.0041a12: 問。佛□度後。若諸菩薩造形像若造制多
T2309_.71.0041a13: 廣設供養。現不現中何供*分攝也。答。不現
T2309_.71.0041a14: 前供*分所攝也。佛□□□
T2309_.71.0041a15: 問。供分佛者。佛*□度故可不現前也。
T2309_.71.0041a16: 制多也之中。若□舍利佛身現□。是何
T2309_.71.0041a17: 供攝耶。答。現*□舍利現前供*分。若無舍
T2309_.71.0041a18: 利。唯*□制多。不現前耳
T2309_.71.0041a19: 問。現□佛時見如來身起有思惟。一佛
T2309_.71.0041a20: 法有諸佛性。一制多法性有諸制多性。是故
T2309_.71.0041a21: 我今供*分一佛有法性等供*分。諸佛制多
T2309_.71.0041a22: 亦爾。如是供*分。何供*分攝耶。答。是現不
T2309_.71.0041a23: 現供分攝也
T2309_.71.0041a24: 問。現*□佛時對面供*分與□度後所造
T2309_.71.0041a25: 形像至□供*分。功德□劣如何耶。答。功德
T2309_.71.0041a26: 平等。俱無勝劣。如是□後設供*分者
T2309_.71.0041a27: 獲無量大福德果。攝受無量廣大梵福也」
T2309_.71.0041a28: 問。唯供*分現佛。及供不現。現不現俱供
T2309_.71.0041a29: *分者。其福何別耶。答。唯供*分現前如來及
T2309_.71.0041b01: 制多者。應知獲得廣大福果也。若唯供
T2309_.71.0041b02: *分不現前佛及制多者應知獲得大大
T2309_.71.0041b03: 福果也。若俱供分現不現前佛及制*多應
T2309_.71.0041b04: □獲得最大福果。爲無有上也
T2309_.71.0041b05: 問。自作敎他二供*分相云何耶。答。唯自手
T2309_.71.0041b06: 作。不使他作。名自作供*分也。若唯敎他
T2309_.71.0041b07: 自不作者。名敎他供*分也。若自作時。勸
T2309_.71.0041b08: 他俱行。名自他作也
T2309_.71.0041b09: 問。如是三供養彼□□劣何耶。答。若唯自
T2309_.71.0041b10: 作供*分者。應*□獲得廣大福果也。若唯
T2309_.71.0041b11: 敎他。應*□獲得大大福果也。若自他俱
T2309_.71.0041b12: ナラハ。應*□獲得最大福果爲無有上也
T2309_.71.0041b13: 問。何等名爲財敬供*分耶。答。若以無量四
T2309_.71.0041b14: 諦什物。世間所有一切財寶。乃至無老財
T2309_.71.0041b15: 寶供*分。五輪歸命。趨遶右旋。歌頌稱讃。如
T2309_.71.0041b16: 是供*分名財敬供*分也
T2309_.71.0041b17: 問。何等名爲廣大供*分耶。答。若多供具。若
T2309_.71.0041b18: 妙供具。若現前。若不現前。若自造作。若敎他
T2309_.71.0041b19: 作。若淳淸浮。如是供*分名廣大供*分
T2309_.71.0041b20: 問。何等名爲無染供*分耶。答。不懷輕慢。不
T2309_.71.0041b21: 住放逸。不住懈怠。非住不敬。不塗雌黄。
T2309_.71.0041b22: 灌洗蘇。如是供*分若無染供*分也」
T2309_.71.0041b23: 問。正行供*分者其相何耶。答。須臾之間。於
T2309_.71.0041b24: 眞法性住無分別無相心。等於諸有情安
T2309_.71.0041b25: 住慈悲喜捨ナル心。如是名爲正行供*分也」
T2309_.71.0041b26: 問。廣大財敬無染供中。論云。若得衆具
T2309_.71.0041b27: 自在力勢。或得神通自在力而一身起無量
T2309_.71.0041b28: 身者等。其意云何耶。答。初地以上得百法明
T2309_.71.0041b29: 門自在作供*分。如是供*分不過十種。故
T2309_.71.0041c01: 唯有十也。如是菩薩如供*分佛及制多等。
T2309_.71.0041c02: 佛所說法及佛初子如是應供也。如是菩
T2309_.71.0041c03: □三寶所由十種相興供*分時。
T2309_.71.0041c04: □三寶發起六種增上意樂。一無上大功德
T2309_.71.0041c05: 田增上意樂。二無上有大恩德增上意樂。三
T2309_.71.0041c06: 無足二足及多足等有情中尊增上意樂。四猶
T2309_.71.0041c07: 如優曇妙花極難値遇增上意樂。五獨一
T2309_.71.0041c08: □現三千大千世界增上意樂。六世*□世間
T2309_.71.0041c09: 功德圓滿一切□依增上意樂。於如來所。於
T2309_.71.0041c10: 如來法。於增所。少分思惟而興供*分。尙獲
T2309_.71.0041c11: 無量大功德果。何況□多供*分。辭曰。我今
T2309_.71.0041c12: 歸依如來所知一切三寶無上大功德田。無上
T2309_.71.0041c13: 有大恩德。無足二足及多足等有情中尊。猶
T2309_.71.0041c14: 如隖曇妙花極難値遇。獨一*□現三千大
T2309_.71.0041c15: 千世界。世*□世間功德圓滿一切□依。是以
T2309_.71.0041c16: 我等隨力堪能種種供具恭敬供*分。願以
T2309_.71.0041c17: 大悲哀愍攝受。願於當來以一切種上妙供
T2309_.71.0041c18: 具供*分無量無邊三寶。□於當來具足
T2309_.71.0041c19: 菩薩一切正行。願於當來速證無上大菩提
T2309_.71.0041c20: 果。所修功德。迴向諸天一切護世龍神八部。
T2309_.71.0041c21: 迴向聖朝四恩施主。迴向六道一切衆生。同
T2309_.71.0041c22: 共速□初僧祗行。同共速入初二僧祗。同
T2309_.71.0041c23: 共獲得百法明門。同共獲得神力自在。於
T2309_.71.0041c24: 一身中。化作無量相好嚴身。於無量身化i
T2309_.71.0041c25: 作無量如意寶手。每身每手備持無數量上
T2309_.71.0041c26: 妙供具供*分無際諸佛菩薩。佛佛所所得
T2309_.71.0041c27: 聞無上無邊法味。在在所所得滿足邊菩
T2309_.71.0041c28: 薩正行俱共六道父母宗親。俱共四生妻子
T2309_.71.0041c29: 眷屬。遍法界□等正覺
T2309_.71.0042a01: 問。如是發心心如是發□如供是*分
T2309_.71.0042a02: 何德量。經。花嚴經頌曰
T2309_.71.0042a03:     發心功德不可量 充滿一切衆生界
T2309_.71.0042a04:     衆生共說無能□ 何況所餘諸妙
T2309_.71.0042a05:     若有菩薩初發心 誓求當證佛菩提
T2309_.71.0042a06:     彼彼功德無邊際 不可稱量無與等
T2309_.71.0042a07: 發菩*薩心論云。如諸菩薩最初發心下劣一
T2309_.71.0042a08: 念福得果報。百千萬劫說不能*□。況復一
T2309_.71.0042a09: 日一月一歲乃至百千所習諸心福德果報豈
T2309_.71.0042a10: 從□。何以故。菩薩所行無。*□欲令一
T2309_.71.0042a11: 切衆生□住無生忍無上菩提故。大集經
T2309_.71.0042a12: 云。譬如小寶衆不可輕。何以故。如是小
T2309_.71.0042a13: 寶能作大□多所利益。菩薩亦爾。初發心
T2309_.71.0042a14: 時不可輕。如餘小王一切悉屬轉輪聖王。
T2309_.71.0042a15: 一切人天亦復如是。悉來歸屬初發心菩薩。
T2309_.71.0042a16: 無甘&MT02663;子則無種種石密諸味。若無菩
T2309_.71.0042a17: 提心者亦無種種三寶諸味
T2309_.71.0042a18: 問。見世上人。發菩提心受菩薩戒後退*得
T2309_.71.0042a19: 惡。何故有退*得惡耶。答。瑜伽論云。有
T2309_.71.0042a20: 四因緣。能令菩薩退菩提心。一種姓不具。
T2309_.71.0042a21: 二惡友所攝。三於諸衆生悲心□薄。四
T2309_.71.0042a22: 時。生死大苦難*得苦*得。怯畏驚
T2309_.71.0042a23:
T2309_.71.0042a24: 問。何種姓不具初發菩提心耶。答。或無姓人
T2309_.71.0042a25: 況不活□。或無姓人畏國王制。或無姓
T2309_.71.0042a26: 人隨尊長語。或無姓人隨善友□。或無姓
T2309_.71.0042a27: 人貧窮所迫。或無姓人病苦所迫。由善知
T2309_.71.0042a28: 識發菩提心。由姓不具終退不*得
T2309_.71.0042a29: 問。餘三緣何耶。答。□有種姓而訖緣退
T2309_.71.0042b01:
T2309_.71.0042b02: 問。如是發心爲有守護耶。答。五百靑衣
T2309_.71.0042b03: 大鬼神王□恒守護如影隨身。由此□災
T2309_.71.0042b04: 至福。此護所守若眠若覺安穩快
T2309_.71.0042b05: 問。發菩*薩心已。託何等耶。答。親近善友」
T2309_.71.0042b06: 問。何爲親近耶。答。先求善友將越艱險。
T2309_.71.0042b07: 會□□者無莫由之也
T2309_.71.0042b08: 問云。何名爲善友耶。答□熟八支能爲
T2309_.71.0042b09: 善友
T2309_.71.0042b10: 問。何八支耶。答。一住戒也。住菩薩戒無缺
T2309_.71.0042b11: 無穿。二多聞也。覺慧□就。三具證也。*得修
T2309_.71.0042b12: 所□隨一□善。四哀愍也。內具慈悲。五
T2309_.71.0042b13: 也。爲他說法。非由恐怖忘失念辨。六
T2309_.71.0042b14: 堪任也。於他輕笑調弄鄙言違拒等□□悉
T2309_.71.0042b15: 能忍辱。七無倦也。力□充强能多思
T2309_.71.0042b16: 在四衆中說正法時。□□謇澁心不疲
T2309_.71.0042b17: 厭。八善調也。語具圓滿不壞法性。擇求是
T2309_.71.0042b18: 人以爲善友也。涅槃經云。告諸大衆。一
T2309_.71.0042b19: 切衆生。爲無上菩提近因緣者莫先善友。
T2309_.71.0042b20: 何以故。闍王若不隨耆婆語者。來月七日。
T2309_.71.0042b21: 必定命終。入阿毘獄云云
T2309_.71.0042b22:   略顯修行位次門
T2309_.71.0042b23: 天池地殊乎。行潦納百川而至道。地岳別
T2309_.71.0042b24: 於。堆阜積衆塵而不棄。矧乎志求大菩提
T2309_.71.0042b25: 者不納萬行而何證之也。樂利益他者。
T2309_.71.0042b26: 足衆善而豈辨之也。是故行者要於五位
T2309_.71.0042b27: 修二利之得。定於十地積六度之功。方滿
T2309_.71.0042b28: 等覺之因。有登妙覺之果也。仁門□門知
T2309_.71.0042b29: 而勤之也。起者得覺而行之也
T2309_.71.0042c01: 問。五位者何耶。答。一資糧位。唯識本頌曰
T2309_.71.0042c02:     乃至未起識 求住唯識性
T2309_.71.0042c03:     於二取隨眠 由迷能伏滅
T2309_.71.0042c04: 問。此頌意何耶。答。從發深固大菩提心乃
T2309_.71.0042c05: 至未起順決擇識求住唯識眞勝義性。齊
T2309_.71.0042c06: 此□是資糧位攝
T2309_.71.0042c07: 問。何故名爲資糧位耶。答。爲趣無上正等
T2309_.71.0042c08: 菩提。修集種種勝資糧。故名資糧位
T2309_.71.0042c09: 問。何故此位成處名爲順解脫分耶。答。爲
T2309_.71.0042c10: 有情故勤求解脫。由此亦名順解脫分。此
T2309_.71.0042c11: 位菩薩依因善友作意糧四勝力故。於
T2309_.71.0042c12: 唯識義□深信解。而未能了能所取空。
T2309_.71.0042c13: 多住外門修菩提二取所引隨眠猶未有
T2309_.71.0042c14: 能伏滅功力令彼不起二取現行。意□者。
T2309_.71.0042c15: 謂此位中有三十心修菩薩行也。資者資
T2309_.71.0042c16: 益也。糧者備糧也。資益己身之備糧故名
T2309_.71.0042c17: 資糧位
T2309_.71.0042c18: 問。三十心者何耶。答。十住・十行・十迴向等
T2309_.71.0042c19:
T2309_.71.0042c20: 問。十住者其數如何耶。答。一發心住。二治地
T2309_.71.0042c21: 住。三修行住。四生貴住。五方便具足住。六正
T2309_.71.0042c22: 心住。七不退住。八童眞住。九法王子住。十灌
T2309_.71.0042c23: 頂住也
T2309_.71.0042c24: 問。十行者何耶。答。一歡喜*得。二饒益行。三
T2309_.71.0042c25: 恚行。四無*□得。五無癡行。六善現
T2309_.71.0042c26: 行。七無著*得。八尊重行。九善法行。十眞實
T2309_.71.0042c27: 行也
T2309_.71.0042c28: 問。十迴向者何耶。答。一救護衆生□衆生相
T2309_.71.0042c29: 迴向。二不壞迴向。三等諸佛迴向。四至一切
T2309_.71.0043a01: 處迴向。五無*□藏功德迴向。六隨順一切
T2309_.71.0043a02: 堅固善根迴向。七等心隨順一切衆生迴向。
T2309_.71.0043a03: 八如相迴向。九無著無縛解脫心迴向。十法
T2309_.71.0043a04: 界無量迴向
T2309_.71.0043a05: 問。何十住們名爲住位耶。答。最初發起大
T2309_.71.0043a06: 菩提心。自心安處六度四攝四無量等。故名
T2309_.71.0043a07: 爲住。行末勝故不名爲行
T2309_.71.0043a08: 問。何十行名行位耶。答。此位菩薩正行六
T2309_.71.0043a09: 度四攝等行。所修行□旣能勝故名爲行也」
T2309_.71.0043a10: 問。何故名爲迴向位耶。答。以所修善。迴向
T2309_.71.0043a11: 大菩提。迴向諸有情。故名迴向。如是三十
T2309_.71.0043a12: □名義何等耶。釋名□□如別記註。繁
T2309_.71.0043a13: 故不註
T2309_.71.0043a14: 問。攝論第六說四處障。三十心中何處斷此
T2309_.71.0043a15: 障耶。答。斷二乘作意障而入十信心也。十
T2309_.71.0043a16: 住十行二位之中諸疑□疑也。迴向之中斷
T2309_.71.0043a17: 法執也。四善根位斷分別障
T2309_.71.0043a18: 問。何名爲二乘作意障耶。答。初行菩薩
T2309_.71.0043a19: 生死苦聞涅槃□。將□□□生死六道
T2309_.71.0043a20: 方疾證得二乘涅槃。名之爲二乘作意。能
T2309_.71.0043a21: 斷此作意而有入菩薩信位
T2309_.71.0043a22: 問。何故最初斷此作意能。答。如是作意能
T2309_.71.0043a23: 障大乘大菩薩果。故先斷之
T2309_.71.0043a24: 問。修何觀得斷此作意耶。答。觀察生死
T2309_.71.0043a25: 涅槃無二。捨何生死證何涅槃經。又思衆
T2309_.71.0043a26: 生有我我。有衆生。法性同故。何捨衆生
T2309_.71.0043a27: 猶入涅槃耶。又思三界所有一切衆生
T2309_.71.0043a28: 是我父母。六□所攝一切衆生*□是親戚。
T2309_.71.0043a29: 今我何。父母在生死苦中。今我何。宗親在
T2309_.71.0043b01: 輪迴苦逼。猶妄求安樂耶。由此大悲斷
T2309_.71.0043b02: 彼作意。由能斷彼入十信位
T2309_.71.0043b03: 問。諸疑□疑者何疑耶。□耶。答。設斷作
T2309_.71.0043b04: 意。入菩薩□。而大乘中異說不同。菩薩有
T2309_.71.0043b05: 疑。惑隨執一敎。謂□□有非也
T2309_.71.0043b06: 問。何大乘中異說不同耶。答。或大乘說一
T2309_.71.0043b07: 切諸法□無自性無生無□本來寂靜自
T2309_.71.0043b08: 性涅槃。或大乘說一切說法□如幻
T2309_.71.0043b09: 陽炎谷響鏡像水月影像。或大乘說一切諸
T2309_.71.0043b10: 法*□唯是如□等實際。由此菩薩隨執一
T2309_.71.0043b11: 敎。有執此是□。有此非也。猶有疑心。猶
T2309_.71.0043b12: 有異慧。有是法執耶見等是也
T2309_.71.0043b13: 問。何能斷彼而入解行耶。答。佛說三性。或
T2309_.71.0043b14: 說無性。此位菩薩依三性觀及無性觀捨
T2309_.71.0043b15: 大乘中種種諸疑。而修行大□解*得位
T2309_.71.0043b16: 問。何觀三性而於諸疑。能□彼疑耶。答。
T2309_.71.0043b17: 大乘中有安立法相三自性敎。依此等敎
T2309_.71.0043b18: 而能*□疑
T2309_.71.0043b19: 問。*□疑相何耶。答。大乘中說一切諸法
T2309_.71.0043b20: 無自性無生□等。諸如是等永無異門
T2309_.71.0043b21: □。依遍計所執自性。而作此說。大乘中諸
T2309_.71.0043b22: 一切諸法□如幻□陽炎等。諸如是等虛
T2309_.71.0043b23: 妄異門也。依□生依他自性而作是說也。
T2309_.71.0043b24: 大乘中說一切諸法*□唯是如□等實際。
T2309_.71.0043b25: 諸如是等眞實異門也。依圓成實自性而
T2309_.71.0043b26: 作是說也。依三性觀而如是觀。異慧及疑。
T2309_.71.0043b27: 永無復轉。有入□行
T2309_.71.0043b28: 問。何□*得位而斷法執耶。答。設□諸
T2309_.71.0043b29: 疑而內有執。而於所聞所思所修我謂
T2309_.71.0043c01: 能爲。於所思而爲實有。由此不入大乘
T2309_.71.0043c02: 證法言而能斷之。□捨想行。十住十行能
T2309_.71.0043c03: 除此想而□□行
T2309_.71.0043c04: 問。何斷分別耶。答。雖除法執而有分別。
T2309_.71.0043c05: 謂所引山河等境。定力所及骨鎖等境。淨
T2309_.71.0043c06: 法假者。謂佛菩薩等淨法所行波羅蜜等。如
T2309_.71.0043c07: 是境上猶有分別。旣分別。何起無分別智。
T2309_.71.0043c08: 能證無分別理。故斷此分別入見道無相
T2309_.71.0043c09:
T2309_.71.0043c10: 門。依何觀門而斷斷四處耶。答。由生
T2309_.71.0043c11: 死涅槃無二之觀伏作意障。由三性觀而
T2309_.71.0043c12: 離諸疑。由法空觀而伏法執。由二取無觀
T2309_.71.0043c13: 而伏分別障
T2309_.71.0043c14: 問。在何等位而伏此四耶。答。初伏作意
T2309_.71.0043c15: 在十信位。由離小心入信位故。第二伏
T2309_.71.0043c16: 疑在十住十行。第三伏法執在十迴向位
T2309_.71.0043c17: 乃至忍位。由空遍計觀遣其所取離法
T2309_.71.0043c18: 執故。第四伏分別在世第一法。由此第一
T2309_.71.0043c19: 分別觀智加行息滅。得成初地最上覺故。
T2309_.71.0043c20: 若據相違正滅言之。斷分別位在初地
T2309_.71.0043c21: 問。略辨資糧位行相已。第二加行位其行相
T2309_.71.0043c22: 何耶。答。唯識本頌曰
T2309_.71.0043c23:     現前立小物 謂是唯識性
T2309_.71.0043c24:     以有所得故 非實住唯識
T2309_.71.0043c25: 菩薩先於約無數劫善備福德智慧資糧。
T2309_.71.0043c26: 順解脫分旣圓滿已。爲入見道住唯識性。
T2309_.71.0043c27: 復修加行。伏除二取。此位有四。一煗位。二
T2309_.71.0043c28: 頂位。三忍位。四世第一法位
T2309_.71.0043c29: 問。何故此惑名順決擇分耶。答。順趣眞實
T2309_.71.0044a01: 決擇分故。
T2309_.71.0044a02: 問。何故此位若爲眞實決擇耶。答。見道
T2309_.71.0044a03: 位中。無分別智*若爲眞實決擇分也
T2309_.71.0044a04: 問。何故此位名爲加行耶。答。近見道故
T2309_.71.0044a05: 之加行名
T2309_.71.0044a06: 問。何故此位有煗等四相。答。依四尋思四
T2309_.71.0044a07: 如實智初後位立
T2309_.71.0044a08: 問。四尋思者何耶。答。一名尋思。二義尋思
T2309_.71.0044a09: 三自性尋思。四差別尋思
T2309_.71.0044a10: 問。如是尋思於名義等何等尋思耶。答。尋
T2309_.71.0044a11: 思如是*若等四法假有實無。此云四尋思
T2309_.71.0044a12:
T2309_.71.0044a13: 問。四如實智者其意何耶。答。尋思若等如
T2309_.71.0044a14: 實遍七名四如實智
T2309_.71.0044a15: 問。何名爲若耶。答。能詮義故名之爲名。
T2309_.71.0044a16: 有聲名句也
T2309_.71.0044a17: 問。何名爲義耶。答。名所詮義名之爲義有
T2309_.71.0044a18: 境界等也
T2309_.71.0044a19: 問。何名自性耶。答。自性有二。一名自性。二
T2309_.71.0044a20: 義自性
T2309_.71.0044a21: 問。何名差別耶。答。於自性上所有長短方
T2309_.71.0044a22: 圓等也
T2309_.71.0044a23: 問。何名爲自德耶。答。詮義自性名名自
T2309_.71.0044a24: 性。差別亦爾。或能詮名有自性及差別等。
T2309_.71.0044a25: 尋而知之
T2309_.71.0044a26: 問。今言自性及差別者□名自性及差別
T2309_.71.0044a27: □。若義自性及差別耶。答。二俱是也
T2309_.71.0044a28: 問。何故名義二別爲觀。自性差別二合爲
T2309_.71.0044a29: 觀耶。答。其唯與義二□異故。別尋思之。
T2309_.71.0044a30: 二之二相同而無異。故合尋思
T2309_.71.0044b01: 問。何故*唯煗耶。答。道火□故。名爲煗也。
T2309_.71.0044b02: 意顯者。此位煩惱得明得定。依此定故起
T2309_.71.0044b03: 不尋思觀所取無。令如是觀。初獲慧日
T2309_.71.0044b04: 前行相。故彼定*唯明得。有此所獲道火前
T2309_.71.0044b05: 相。彼位*唯煗也
T2309_.71.0044b06: 問。何爲頂耶。答。尋思極已。名之爲頂。意顯
T2309_.71.0044b07: 者。此位菩薩得明增定。依此定力發上尋
T2309_.71.0044b08: 思。重觀所取無。尋思頂故立頂名也。明相
T2309_.71.0044b09: 轉。□彼定名明增。尋思位極。彼立名頂」
T2309_.71.0044b10: 問。何名爲忍耶。答。於無□取決定印持。
T2309_.71.0044b11: □取中亦順樂忍。故*唯爲忍。依下如
T2309_.71.0044b12: 實智。印別樂得。故名爲忍
T2309_.71.0044b13: 問。何唯爲世□一法耶。答。異生位中此
T2309_.71.0044b14: 最勝故。名世*□一。此位菩薩問無間定。
T2309_.71.0044b15: 依此定力起上如實智。印二取□。雙印
T2309_.71.0044b16: □□。皆帶相故。未能證實
T2309_.71.0044b17: *門。此四善根位得四定意猶未明了。其相
T2309_.71.0044b18: 如何耶。答。初在煗位□□得定。依定力
T2309_.71.0044b19: 故起下尋思。依此尋思。觀所取無。謂□□
T2309_.71.0044b20: 四也有此四法唯自心變。假施設有。實不
T2309_.71.0044b21: 可得。故觀都無也
T2309_.71.0044b22: 問。何故所得定。名爲□得耶。答。初獲慧
T2309_.71.0044b23: 日*別行相故名明得定
T2309_.71.0044b24: 問。何故名煗耶。答。有此是火之*別相故
T2309_.71.0044b25: 亦名煗
T2309_.71.0044b26: 問。明增定意其相如何耶。答。次在頂位得
T2309_.71.0044b27: 明增定。依定力故發上尋思。觀所取無。尋
T2309_.71.0044b28: 思極故。立爲頂位。明轉□□故定明增」
T2309_.71.0044b29: 問。印□定意其相如何耶。答。次在忍位
T2309_.71.0044c01: 得印順定。依定力故發下如實智。於所取
T2309_.71.0044c02: 無中決定印持也。無能取中亦順樂忍耶。
T2309_.71.0044c03: 然取識卽無實境耶所取境寧有實識相待
T2309_.71.0044c04: 立故。印*別順後故云印順。忍境識定故
T2309_.71.0044c05: 亦名忍
T2309_.71.0044c06: 問。無間定意其相如何耶。答。在世初一法
T2309_.71.0044c07: 得無間定。依定力故發上如實智印二取
T2309_.71.0044c08: 相。從此無間必入見道。故云無間。異
T2309_.71.0044c09: 生法中此最□故。名世初一
T2309_.71.0044c10: 問。此四位中現前立*小物者何法名*小
T2309_.71.0044c11: 物耶。答。心上變如。名爲小物
T2309_.71.0044c12: 問。云何是心名爲帶相耶。答。此非無相故
T2309_.71.0044c13: 名帶相
T2309_.71.0044c14: 問。相者何法耶。答。相謂相狀。若證眞時此
T2309_.71.0044c15: 相便□。未證眞時此相猶有。□空有相
T2309_.71.0044c16: 此名小物
T2309_.71.0044c17: 問。何其如相名言有相。答。謂見如而見言
T2309_.71.0044c18: 有。見此言有而謂眞耳
T2309_.71.0044c19: 問。爾時有相云何引起無相*起耶。答。斷分
T2309_.71.0044c20: 別障而無分別。唯帶相故起無分別*起也」
T2309_.71.0044c21: 問。*初三通達位其相何耶。答。唯識本頌曰
T2309_.71.0044c22:     若時於所緣 智都無所得
T2309_.71.0044c23:     爾時住唯識 離二取相故
T2309_.71.0044c24: 若時菩薩於所緣境。無分別智都無所得。不
T2309_.71.0044c25: 取種種戲論相故。爾時乃名實住唯識眞
T2309_.71.0044c26: 勝義性
T2309_.71.0044c27: 問。何故此位名通達位耶。答。加行無間此
T2309_.71.0044c28: □生時。體□眞如名通達位
T2309_.71.0044c29: 問。何故或處名見道位耶。答。初照理故亦
T2309_.71.0045a01: 名見道
T2309_.71.0045a02: 問。別資糧位有三十心。次加行位有四善
T2309_.71.0045a03: 根。今此通達位有幾通達位耶。答。然此見
T2309_.71.0045a04: 道略說有二
T2309_.71.0045a05: 問。其二何等耶。答。一眞見道。謂無分別智也」
T2309_.71.0045a06: 問。何故名爲眞見道耶。答。此通達位實證
T2309_.71.0045a07: 二空所□眞理。實斷二障分別隨眠。故名
T2309_.71.0045a08: 眞見道。二相見道。此復有二。一三心相見
T2309_.71.0045a09: 道。二十六心相見道
T2309_.71.0045a10: 問。何名三心耶。答。一內遣有情假緣智。二
T2309_.71.0045a11: 內遣諸法假緣智。三遍遣一切有情諸法
T2309_.71.0045a12: 假緣智
T2309_.71.0045a13: 問。何故如是三心見道名相見道耶。答。法
T2309_.71.0045a14: 眞見道二言見分自所斷障無間解脫。別總
T2309_.71.0045a15: 建立名相見道
T2309_.71.0045a16: 問。法眞見道者。法者何義耶。答。法者法則
T2309_.71.0045a17: 也。放學爲義
T2309_.71.0045a18: 問。何等名爲十六心相見道耶。答。此復有
T2309_.71.0045a19: 二。一所取能取十六心。二上下八諦十六心」
T2309_.71.0045a20: 問。何等名爲所取能取十六種心耶。答。謂
T2309_.71.0045a21: 於苦諦有四種心。一苦法智忍。二苦法*□。
T2309_.71.0045a22: 三苦類智忍。四苦類□。於四諦上各有四
T2309_.71.0045a23: 種。有四四十六種心也
T2309_.71.0045a24: 問。上下八諦十六心者其如何耶。答。此十六
T2309_.71.0045a25: 心八觀眞如。八觀正智。二八十六故。云上
T2309_.71.0045a26: 下八諦等
T2309_.71.0045a27: 問。上下八諦其意未明。何名上下耶。答。色
T2309_.71.0045a28: 界無色界名上二界也。欲界名爲下界也」
T2309_.71.0045a29: 問。於彼何八耶。答。觀欲界四諦而各有二
T2309_.71.0045b01: 心。□現觀忍及現觀*□。觀一苦諦而有
T2309_.71.0045b02: 二心。四諦各二。合有八心。合上二界以爲
T2309_.71.0045b03: 一諦。有現觀忍及現觀智。合有八心。故云
T2309_.71.0045b04: 上下等
T2309_.71.0045b05: 問。*別所能取十六心中何名所取。爲能取
T2309_.71.0045b06: 耶。答。此十六心八觀眞如。是所取觀也。八
T2309_.71.0045b07: 觀正*□是能取觀也。故名所取能取十六
T2309_.71.0045b08:
T2309_.71.0045b09: 問。十六心中何八觀如。何八觀*□耶。答。法
T2309_.71.0045b10: 品緣如有八觀如也。類品緣*□有八觀
T2309_.71.0045b11: *□也
T2309_.71.0045b12: 問。眞見道中有無間道有解脫道也。無間
T2309_.71.0045b13: 道中有見分有自證也。相見道智何者法
T2309_.71.0045b14: 何也。誰者法誰耶。答。法忍者法眞無間道
T2309_.71.0045b15: 之見分也。法*□者法眞解脫道之見分也。
T2309_.71.0045b16: 類忍者法無間道中之自□分。類*□者法
T2309_.71.0045b17: 解脫道中之自□分
T2309_.71.0045b18: 同。上下諦觀十種心。其相云何耶。答。欲界
T2309_.71.0045b19: 爲一也。上二爲一也。觀下四諦□有八
T2309_.71.0045b20: 心。觀上四諦*□有八心。故名下上八諦十
T2309_.71.0045b21: 六心也
T2309_.71.0045b22: 問。下有八心者何耶。答。觀四諦境各有二
T2309_.71.0045b23: 心。一現觀忍。二現觀智。諦諦有二故二四八
T2309_.71.0045b24: 也。上二亦爾也。入聖之位其□難尋。子細
T2309_.71.0045b25: 得論中文。疏亦明爾。見而可知
T2309_.71.0045b26: 問。廣布□敎見道者何耶。答。不起行相。唯
T2309_.71.0045b27: 二十六。止觀別□。觀以爲八。止爲以一而
T2309_.71.0045b28: 有九然。心此廣覽十方三世一切諸佛所
T2309_.71.0045b29: 說敎理而知道理。爲他說故。子細如論
T2309_.71.0045c01: 問。*初四修習位其相何耶。答。唯識本頌曰
T2309_.71.0045c02:     無得不思議 是□世間
T2309_.71.0045c03:     捨二麁重故 便證得轉依
T2309_.71.0045c04: 菩薩從前見道起已。爲斷□障證得轉
T2309_.71.0045c05: 依。復□修習無分別*□。遠離所取能取。
T2309_.71.0045c06: 故說無得及不思議。斷世間故名□世間
T2309_.71.0045c07: 問。何爲世間。何□□世間耶。答。二取種
T2309_.71.0045c08: 子是世間本。唯此能斷故立*□名
T2309_.71.0045c09: 問。二麁重者何耶。答。煩惱所知二障種子名
T2309_.71.0045c10: 爲麁重
T2309_.71.0045c11: 問。何故名爲麁重耶。答。一性無堪任。二違
T2309_.71.0045c12: 細輕。二障種子。有此二識名爲麁重。十地
T2309_.71.0045c13: 位中。令彼永滅。故於此捨也
T2309_.71.0045c14: 問。何爲轉依耶。何證得彼耶。答。於十地
T2309_.71.0045c15: 中修十勝*得。斷十重障。□十眞如。二種
T2309_.71.0045c16: 轉依由此*□得
T2309_.71.0045c17: 問。十地中者何爲十地也。答。一極喜地也。
T2309_.71.0045c18: 初獲□性具證二*言。能益自他生大喜。
T2309_.71.0045c19: 故名爲極喜。二離垢地也。具淨尸羅遠離
T2309_.71.0045c20: 能起微細毀犯煩惱垢。故名爲離垢。三發光
T2309_.71.0045c21: 地也。□就勝定大法總持能發無邊妙慧
T2309_.71.0045c22: 光。故名爲發光。四焰慧地也。安住最勝菩
T2309_.71.0045c23: 提分法燒煩惱薪。慧焰增故名爲慧焰也。
T2309_.71.0045c24: 五極難勝地也。眞俗兩智*得相互違。合相
T2309_.71.0045c25: 應。極難勝故名爲難勝也。六現前地也。住
T2309_.71.0045c26: 緣起知引無分別最勝般若令現前。故名
T2309_.71.0045c27: 爲現前也。七遠行地也。至無相住功用後
T2309_.71.0045c28: 邊。□道世間二乘道故名爲遠*得。八
T2309_.71.0045c29: 動地也。無分別□任運相續。相煩惱トニ
T2309_.71.0046a01: 能動セラルル。故名爲不動。九善慧地也。□就
T2309_.71.0046a02: 微妙四無礙解。能遍十方善說法。故名爲
T2309_.71.0046a03: 善慧。十法雲地也。大法*□雲含衆德水蔽
T2309_.71.0046a04: 如*言麁重充法身。故法雲
T2309_.71.0046a05: 問。如是十地以何爲體耶。答。總攝有爲無
T2309_.71.0046a06: 爲功德。以爲自體
T2309_.71.0046a07: 問。何故名地耶。答。與所修行爲勝依持令
T2309_.71.0046a08: 得生長。故名爲地
T2309_.71.0046a09: 問。十勝*得者何耶。答。有是十種波羅蜜多」
T2309_.71.0046a10: 問。何爲十波羅蜜多耶。答。一布施。此有三
T2309_.71.0046a11: 種。謂財施・無畏施・法施。二持戒。此有三種。
T2309_.71.0046a12: 謂律儀戒・攝善法戒・饒益有情戒。三忍辱。此
T2309_.71.0046a13: 有三種。謂耐怨害忍・安受苦忍・諦察法忍。四
T2309_.71.0046a14: 精進。此有三種。謂被甲精進・攝善精進・利
T2309_.71.0046a15: 益精進也。五靜慮。此有三種。謂安住靜慮・
T2309_.71.0046a16: 引發靜慮・辨□靜慮。六般若。此有三種。謂
T2309_.71.0046a17: 生*言無分別慧・法*言無分別慧・俱*言無分
T2309_.71.0046a18: 別慧。七方便善巧。此有二種。謂迴向方便・拔
T2309_.71.0046a19: 濟方便。八願。此有二種。謂求菩提願・利*益
T2309_.71.0046a20: 他願。九力。此有二種。謂思擇力・修習力。十
T2309_.71.0046a21: 智此有二種。謂受用法樂智・□就有情*□」
T2309_.71.0046a22: 問。如是十*得以何爲性耶。答。施以無貪
T2309_.71.0046a23: 及彼所起三□爲性。戒以受學菩薩戒
T2309_.71.0046a24: 時三*□爲性。忍以無嗔精進審慧及彼所
T2309_.71.0046a25: 起爲性。精進以勤及彼所起三*□爲性。
T2309_.71.0046a26: 靜慮但以等持爲性。後五□以擇法爲
T2309_.71.0046a27: 性。說根本後得□故
T2309_.71.0046a28: 問。波羅蜜多其義何耶。答。波羅蜜多此云到
T2309_.71.0046a29: 彼岸也。令修*得者到涅槃故。若所修*得
T2309_.71.0046b01: 七最勝攝。有□波羅蜜多
T2309_.71.0046b02: 問。七最勝者何耶。答。一安住最勝。謂必安
T2309_.71.0046b03: 住菩薩種姓。二依止最勝。謂要依大菩提心。
T2309_.71.0046b04: 三意□最勝。謂要悲愍一切有情。四□□
T2309_.71.0046b05: 最勝。謂必具行一切*□□。五巧便最勝。謂
T2309_.71.0046b06: 要無相智所攝受。六迴向最勝。要迴向無上
T2309_.71.0046b07: 菩提。七淸淨最勝。謂要不爲二障間雜。若
T2309_.71.0046b08: 非此七所攝受者。所行施等非到彼岸
T2309_.71.0046b09: 問。何故施等必唯有十。而不增減耶。答。十
T2309_.71.0046b10: 地之中。對治十障□十眞如。□不增減
T2309_.71.0046b11: 問。十勝行中。何故前六各有三種。得四唯
T2309_.71.0046b12: 二耶。答。別六別□故。*得四唯後得故」
T2309_.71.0046b13: 十重障者何耶。答。一異生性障。謂二障中
T2309_.71.0046b14: 分別起者依彼種立異生性故。初地見道
T2309_.71.0046b15: 悉□□□□*得障。謂所知障中俱生一分及
T2309_.71.0046b16: 彼所起誤犯三□。三闇鈍障。謂所知障中
T2309_.71.0046b17: 俱生一分令所聞思修法忘失。四微細煩惱
T2309_.71.0046b18: 現行障。謂所知障俱生一分執我見等。同
T2309_.71.0046b19: 體起故立煩惱名。五於下乘□涅槃障。謂
T2309_.71.0046b20: 所知*障俱生一分令厭生死□起滅同
T2309_.71.0046b21: 二乘故。六麁相現行障。謂所知障中俱生一
T2309_.71.0046b22: 分執有染淨麁相現行故。七細相現行障。謂
T2309_.71.0046b23: 所知*障俱生一分執有生□細相現行故。
T2309_.71.0046b24: 八於無相中作加行障。謂所知*障俱生一
T2309_.71.0046b25: 分令無相觀*界任運起。九利他中*界欲
T2309_.71.0046b26: 行障。謂所知*障俱生一分令利□有情
T2309_.71.0046b27: □中。不欲勤行。十於諸法中未得自
T2309_.71.0046b28: 在障。謂所知*障俱生一分令於諸法不
T2309_.71.0046b29: 得自在
T2309_.71.0046c01: 問。何爲十眞如耶。答。一遍行眞如。二最勝
T2309_.71.0046c02: 眞如。三勝流眞如。四無攝受眞如。五類無別
T2309_.71.0046c03: 眞如。六無染淨眞如。七法無別眞如。八不增
T2309_.71.0046c04: 減眞如。九智自在眞如。十*□自在所依眞
T2309_.71.0046c05: 如也
T2309_.71.0046c06: 問。涅槃如性者。一涅槃法界無有差別。何
T2309_.71.0046c07: 故爲十耶。答。□涅槃如性實無差別。而
T2309_.71.0046c08: 隨勝德假立十種
T2309_.71.0046c09: 問。初地所□涅槃如名爲遍行。涅槃如何
T2309_.71.0046c10: 更十別耶。答。*□初地中已達一切。而能
T2309_.71.0046c11: □得猶未圓滿。爲令圓。*得後建立。故
T2309_.71.0046c12: 別有十
T2309_.71.0046c13: 問。菩薩如是於十地勇猛修行十種勝
T2309_.71.0046c14: 行。斷十重障。□十涅槃。如其爲有何別
T2309_.71.0046c15: 耶。答。爲*□二轉依故
T2309_.71.0046c16: 問。何爲二轉依耶。答。一能轉依。二所轉依。
T2309_.71.0046c17: 能轉依二。一能伏道。二能斷道所轉依二。一
T2309_.71.0046c18: 持種依之。謂本識能持種故一切所依。
T2309_.71.0046c19: 道轉令捨染得淨。故云轉依。二迷悟依也。
T2309_.71.0046c20: 謂眞如諸法性故一切所依。*□道轉令捨
T2309_.71.0046c21: 染得淨。故云轉依。如是二種名二轉依。頌
T2309_.71.0046c22: 文旣□便□得轉依有是此二轉依果也
T2309_.71.0046c23: 問。*初五究竟位其相何耶。答。唯識本頌曰
T2309_.71.0046c24:     此*有無漏界 不思議善常
T2309_.71.0046c25:     安樂解脫身 大牟尼名法
T2309_.71.0046c26: 前修習位所得轉依應知*有是究竟位相也。
T2309_.71.0046c27: 此謂此*別二轉依果也。*有是究竟無漏界攝
T2309_.71.0046c28: 也。諸漏永□。性淨圓明。故名無漏也。界是
T2309_.71.0046c29: □義。此中含容大功德故。或是因義。能生
T2309_.71.0047a01: 五乘利樂□故
T2309_.71.0047a02: 問。何故名爲不思議耶。答。超過尋思□議
T2309_.71.0047a03: 道故
T2309_.71.0047a04: 問。何故名善耶。答。白法性故。淸淨法界遠
T2309_.71.0047a05: 離生□。極安隱故。四智心品妙用無方。極
T2309_.71.0047a06: 巧便故俱說爲善也
T2309_.71.0047a07: 問。何故名常耶。答。無*□期故。淸淨法界
T2309_.71.0047a08: 無生無滅。性無變異故。說爲常也。四智
T2309_.71.0047a09: 心品。所依常故。無斷*□故亦說爲常
T2309_.71.0047a10: 問。淸淨法界說常實爾也。四智心品何說如
T2309_.71.0047a11: 常耶。答。無斷*□故亦說爲常。非自性常
T2309_.71.0047a12:
T2309_.71.0047a13: 問。何故非是自性常法耶。答。從因生故。生
T2309_.71.0047a14: 者歸滅。一向記故。不見色心非無常。故*有
T2309_.71.0047a15: 以三因。故非常住。作比量云。四智心品應
T2309_.71.0047a16: 非是常從因生故如餘有爲四智心
T2309_.71.0047a17: 品應非是常生者必滅。一向記故如餘
T2309_.71.0047a18: 心等四智心品應非是常不見色心
T2309_.71.0047a19: 非無常故如餘心等涅槃經云。常法無
T2309_.71.0047a20: 知。猶如虛空。如來有知。是故無常。意顯者。
T2309_.71.0047a21: 常法無知者。淸淨法界理法身佛也。有是自
T2309_.71.0047a22: 性常無變異。如來有知是故無常者。四智心
T2309_.71.0047a23: 品名爲有知。以有知故以爲無常。又云。如
T2309_.71.0047a24: 來世尊□非常住。非念念滅。意顯者。四智
T2309_.71.0047a25: 心品*□非常住。淸淨法界非念念滅也。涅
T2309_.71.0047a26: 槃經云。如來無常。舌根墮落。其意如何。意
T2309_.71.0047a27: 耶者。釋迦如來在雙樹間而入涅槃。若有
T2309_.71.0047a28: 情類見彼□已。有□佛無常。此人舌墮
T2309_.71.0047a29: 落也。以示現故非是無常。□有念念滅。
T2309_.71.0047b01: 而不間斷常在鷲山。然□實死舌根壞
T2309_.71.0047b02:   略顯因圓果滿門
T2309_.71.0047b03: 十地之因旣圓。三身之果有滿。故云因圓
T2309_.71.0047b04: 果滿也
T2309_.71.0047b05: 問。修行位次中有五位次。初何位以爲因。
T2309_.71.0047b06: 何位以果耶。答。五位之中初也四位以爲
T2309_.71.0047b07: 因位*得之一位以爲果位
T2309_.71.0047b08: 問。若爾說五位。旣因果□畢。何更旣有此
T2309_.71.0047b09: 門耶。答。因十地中斷十重障。滅二十二愚。
T2309_.71.0047b10: 修十勝行十眞如。此則因位所作之□也。
T2309_.71.0047b11: 果三身中有四涅槃。有四起品。有佛土
T2309_.71.0047b12: 義。亦有一百四十不共法等。今明此法以
T2309_.71.0047b13: 爲果滿。故別有門
T2309_.71.0047b14: 問。其果滿中三身者何耶。答。一化身。二應
T2309_.71.0047b15: 身。三法身是名三身。依佛地論・唯識等論。
T2309_.71.0047b16: 一自性身。二受用身。三變化身
T2309_.71.0047b17: 問。何名化身。耶。答。有二化身。一佛形化身。
T2309_.71.0047b18: 二五趣化身
T2309_.71.0047b19: 問。其意如何耶。答。從天來下託生王宮。六
T2309_.71.0047b20: 年苦行。樹下□道。□同人天。而遂佛形
T2309_.71.0047b21: 也。佛滅度後。示五趣身。非是佛形也。佛在
T2309_.71.0047b22: 世身。佛滅度後身。故有二化
T2309_.71.0047b23: 問。一人發心修行得果。何故果中必有三
T2309_.71.0047b24: 身耶。答。初發心時起二種智。一求菩提願。
T2309_.71.0047b25: 二利益他願也。由求菩薩智。而□起法
T2309_.71.0047b26: 身。是眞佛身。遍滿法界無處不有。具四智
T2309_.71.0047b27: 品。□四涅槃。寂靜安樂。常住不變。三點四
T2309_.71.0047b28: 德具足圓滿也。由利益他智而彼眞佛身變
T2309_.71.0047b29: 作二種身。一他受用身。此爲十地菩薩等
T2309_.71.0047c01: 故變作此身也。二變化身。此爲地前二乘
T2309_.71.0047c02: 凡夫變作此身也。以所化人有二種故
T2309_.71.0047c03: 智二種身。合本眞身以爲三身
T2309_.71.0047c04: 問。如是三身況知由智爲三差別。若因
T2309_.71.0047c05: 有三而得三身耶。若無別因得三身耶。
T2309_.71.0047c06: 答。有別因緣而得三身。謂一生因。二了因。
T2309_.71.0047c07: 彼生因者。從無始來。有法爾種。體是上品
T2309_.71.0047c08: 也。亦有六度。是生因助爾乃正助二生因故
T2309_.71.0047c09: 得此三身
T2309_.71.0047c10: 問。彼佛三身唯從生因。若有了因耶。答。理
T2309_.71.0047c11: 法身佛從了因得。餘生因得
T2309_.71.0047c12: 問。所謂二因。若有別□若是同*□耶。答。
T2309_.71.0047c13: 一因別二。謂望理法身以爲了因。望餘佛
T2309_.71.0047c14: 身以爲生因。□有六度及法爾種。臨果分
T2309_.71.0047c15: 二耳
T2309_.71.0047c16: 問。此三身中得幾法門耶。答。具足四智四
T2309_.71.0047c17: 涅槃等無邊法門
T2309_.71.0047c18: 問。何名四智耶。答。一大圓鏡智。二平等性
T2309_.71.0047c19: 智。三妙觀察智。四□所作智
T2309_.71.0047c20: 問。何名大圓鏡智耶。答。大謂廣大也。圓謂
T2309_.71.0047c21: 周圓也。鏡謂照映。以喩爲名。如大明鏡現
T2309_.71.0047c22: 種種像。此智如是能現能生身土智影。故
T2309_.71.0047c23: 名圓鏡也
T2309_.71.0047c24: 問。因位中有八識。轉何識□此圓鏡智
T2309_.71.0047c25: 耶。答。轉*初八識而*□此智
T2309_.71.0047c26: 問。何名平等性智耶。答。平謂均平。等謂齊
T2309_.71.0047c27: 等。性謂實性。從境得名。觀一切法自他有
T2309_.71.0047c28: 情平等性故。故名平等性智
T2309_.71.0047c29: 問。轉何等識而得此*起。答。轉*初七末那
T2309_.71.0048a01: 識而得此智。故名平等性智
T2309_.71.0048a02: 問。何名妙觀察智耶。答。妙謂妹妙。觀謂觀
T2309_.71.0048a03: 昭。察有審察。以用得名。照了性智無礙
T2309_.71.0048a04: 所有義。作謂化作。以用得名。爲利有
T2309_.71.0048a05: 情起・故。故名妙觀察智
T2309_.71.0048a06: 問。何名□所作智耶。答。*□謂*□辨。所
T2309_.71.0048a07: *有變義。作謂化作。以用得名。爲利有情。
T2309_.71.0048a08: 起化□故。故名*□所作智。初二依主。後
T2309_.71.0048a09: 二持
T2309_.71.0048a10: 問。如是四智以何爲體耶。答。若以自性。
T2309_.71.0048a11: 有別境中慧□爲□。若以眷屬。有俱相
T2309_.71.0048a12: 應五蘊爲*□
T2309_.71.0048a13: 問。如是四智與幾法俱耶。答。二十一法恒
T2309_.71.0048a14: 有相應。有幷心王。二十二法
T2309_.71.0048a15: 問。二十一法何耶。答。遍行五別境善。五十
T2309_.71.0048a16: 一。合爲二十一。*有幷心王爲二十二也」
T2309_.71.0048a17: 問。莊嚴論云。轉於五識得妙觀智。轉於
T2309_.71.0048a18: 意識得□□智。何與此解有相乖違耶。
T2309_.71.0048a19: 答。其莊嚴論譯家錯耳。有人說云。爲顯
T2309_.71.0048a20: 用理其不耶
T2309_.71.0048a21: 問。如是八識何等位中轉□四智耶。答。妙
T2309_.71.0048a22: 觀平等二智。初地見道始轉。以二智□
T2309_.71.0048a23: 圓鏡化。智論有二說。一云唯後得智。云。
T2309_.71.0048a24: 亦有正□也。餘三俱具也
T2309_.71.0048a25: 問。何故初地不轉五八。而□二智耶。答。
T2309_.71.0048a26: *初八識是生死本故。若初地轉將佛故。
T2309_.71.0048a27: 持十地有漏種。五識者是所依五根。旣是有
T2309_.71.0048a28: 漏。何得轉□也
T2309_.71.0048a29: 問。何故大圓鏡智唯與*初八相應。不餘耶。
T2309_.71.0048b01: 答。*初八識者從無始來。爲趣生*□。能持
T2309_.71.0048b02: 有漏無漏種子不失。恒在佛果位中此智
T2309_.71.0048b03: 能持三智身土。故第八俱也
T2309_.71.0048b04: 問。何故平等性智與*初七俱耶。答。*初七
T2309_.71.0048b05: 識者□□在因位。由執我故自他差別。今
T2309_.71.0048b06: 我執無故有平等大慈悲等恒共相應。故此
T2309_.71.0048b07: 識俱
T2309_.71.0048b08: 問。何故妙觀與意識俱耶答。此*初六識。因
T2309_.71.0048b09: 位之中能緣諸法自相共相故。果位中與此
T2309_.71.0048b10: 識俱。此智妙觀諸法自共。爲他說故。因圓
T2309_.71.0048b11: 之功不可量。果滿之德無邊際。四智心品・
T2309_.71.0048b12: 四涅槃・三身・四德・三念住・如來十力・三不
T2309_.71.0048b13: 護・四無所畏・不共法・四種一切種淸淨・三
T2309_.71.0048b14: 點大悲・十自在・具三十二丈夫相・八十隨
T2309_.71.0048b15: 好。微塵□無忘失法・四妙智。具足一百四
T2309_.71.0048b16: 十法。恐末代惓而省略。願諸智者共知之
T2309_.71.0048b17:     我今隨能略讃述 凡心不解有稱理
T2309_.71.0048b18:     奉資我王期千代 恒轉金輪降萬葉
T2309_.71.0048b19:     群臣諸司翼□朝 身康壽遠安穩樂
T2309_.71.0048b20:     願諸衆生同點福 速出生死證涅槃
T2309_.71.0048b21: 大乘法相研神章卷第五
T2309_.71.0048b22:   右全部五帖。雖爲蟲損不能修補。棄置
T2309_.71.0048b23: 函底殆經年矣。一日褫閱之。偏難棄置
T2309_.71.0048b24: 焉。使弟子僧覺慧卽應自幸等補其闕略
T2309_.71.0048b25: 加其繕裝。傳永世了。是併爲敬寶律師
T2309_.71.0048b26: 等披見也。仰願曩祖早迴慈眼。令滿愚
T2309_.71.0048b27: 願而已
T2309_.71.0048b28:   寶曆第五歲次乙亥六月十五日
T2309_.71.0048b29:   眞言一宗勸學院僧正賢賀春秋
七十二
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 39 40 41 42 43 44 45 46 47 48 [Next] [Last] [行番号:/]   [返り点:/] [CITE]