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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_.58.0685a09: 之身花臺之體。超八葉絶方所。非有心之境
T2215_.58.0685a12: 第二十七云。非因非果名爲佛性。非因果故
T2215_.58.0685a14: 語言道。遠離於因縁。諸過得解脱。知空等虚
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_.58.0685a26: 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_.58.0685b11: 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_.58.0685b14: 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_.58.0685b23: 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_.58.0685b26: 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_.58.0685c12: 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_.58.0685c29: 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_.58.0686a03: 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_.58.0686a06: 又現執金剛普賢蓮華手菩薩等像貌。普於
T2215_.58.0686a09: 辨自證化他之四種法身説法之分齊相意
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_.58.0686a17: 本地之身花臺之體。超八葉絶方所非有心
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_.58.0686a22: 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_.58.0686a25: 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_.58.0686a29: 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_.58.0686b03: 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_.58.0686b14: 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_.58.0686b17: 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_.58.0686b25: 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_.58.0686c03: 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_.58.0686c07: 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: 四種重曼荼羅聖衆。名爲遍一切處加持
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_.58.0687a01: 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_.58.0687a08: 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_.58.0687a25: 及變化身。爲自性身義也。又瑜祇經云。金剛
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_.58.0687b01: 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_.58.0687b08: 涅槃經二十七云。佛性者云何爲相。三十二
T2215_.58.0687b09: 故。云何非相一切衆生相不現故。云何非相
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_.58.0687b14: 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_.58.0687b22: 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_.58.0687b25: 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。不
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: 也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_.58.0688b03: 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_.58.0688b06: 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_.58.0688b10: 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_.58.0688b21: 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_.58.0688b25: 淨無比無量功徳難思議。一切衆生悉蒙利
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_.58.0688c03: 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。法身無異異
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_.58.0689a10: 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_.58.0689a17: 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_.58.0689a22: 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
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_.58.0689b27: 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_.58.0689c01: 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_.58.0689c04: 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_.58.0689c09: 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_.58.0689c19: 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
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
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_.58.0690a09: 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_.58.0690a25: 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_.58.0690a28: 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_.58.0690c06: 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_.58.0690c21: 義耳。故亦此疏云。上説金剛法界宮即是如
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_.58.0691a03: 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_.58.0691a17: 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_.58.0691b02: 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_.58.0691b11: 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_.58.0691b23: 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
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_.58.0691c24: 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: 當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
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_.58.0692a28: 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_.58.0692b14: 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_.58.0692b17: 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_.58.0692b21: 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_.58.0692b29: 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_.58.0692c11: 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_.58.0693a14: 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_.58.0693a19: 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
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_.58.0693b28: 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_.58.0693c13: 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_.58.0693c25: 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_.58.0694a01: 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_.58.0694a04: 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_.58.0694a09: 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_.58.0694a15: 名即不同此内證佛所都宮殿。但以名同故
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_.58.0694a20: 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: 流至漸入第一院。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
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_.58.0694b27: 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_.58.0694c12: 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_.58.0695a07: 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_.58.0695a12: 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: 經本而總釋成大意也。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徳
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。疏謂從初發至勝
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: 速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_.58.0695c11: 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_.58.0695c19: 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_.58.0695c25: 名云。樓閣。四聲一字苑云。今謂臺上構屋爲
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_.58.0696a05: 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_.58.0696a10: 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_.58.0696a14: 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_.58.0696a18: 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_.58.0696a22: 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_.58.0696b17: 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_.58.0696b24: 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_.58.0696c05: 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_.58.0696c20: 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_.58.0696c25: 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_.58.0697a01: 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_.58.0697a07: 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_.58.0697b01: 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_.58.0697b05: 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_.58.0697c27: 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_.58.0698a07: 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_.58.0698a14: 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。虚空中不
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_.58.0698b01: 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_.58.0698b05: 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_.58.0698c22: 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_.58.0699a11: 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_.58.0699b18: 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_.58.0699c09: 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_.58.0699c14: 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_.58.0700a01: 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_.58.0700a12: 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_.58.0700a18: 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_.58.0700a25: 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_.58.0700b03: 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_.58.0700b10: 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_.58.0700b16: 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_.58.0700b26: 方八葉之上觀四佛。東方觀寶幢如來。寶幢
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_.58.0700c04: 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_.58.0700c18: 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_.58.0701a12: 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_.58.0701a25: 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_.58.0701b24: 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_.58.0701c15: 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_.58.0701c24: 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_.58.0702a09: 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_.58.0702a19: 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_.58.0702a28: 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: 無上義者。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_.58.0702b12: 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_.58.0702c01: 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_.58.0702c22: 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_.58.0703a15: 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_.58.0703b01: 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_.58.0703b16: 垢至以爲名者下。釋第十八名也。意云。何
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_.58.0703b25: 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_.58.0703c06: 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: 刹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_.58.0704b03: 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_.58.0704b14: 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上
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_.58.0704c04: 中道觀之者。名菩薩眷屬也。故十卷義釋五
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_.58.0705a24: 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。云
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_.58.0706a17: 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_.58.0706b02: 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_.58.0706b10: 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_.58.0706b18: 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_.58.0706b21: 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_.58.0706c01: 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_.58.0706c11: 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_.58.0706c19: 意可准知此義也。如三十七尊禮懺經云。金
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_.58.0706c28: 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_.58.0707a04: 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_.58.0707a08: 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_.58.0707a15: 出品云。娑婆世界三千大千國土地皆有
T2215_.58.0707a16: 震烈。而於其中有無量千萬億菩薩同時
T2215_.58.0707a19: 神力品云。釋迦牟尼佛及寶樹下諸佛現神
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_.58.0707a26: 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_.58.0707b01: 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_.58.0707b09: 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_.58.0707c04: 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_.58.0708a21: 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_.58.0708b09: 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: 是正足也。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_.58.0708b27: 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_.58.0708c19: 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_.58.0708c22: 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_.58.0709a13: 此義亦爾也
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_.58.0709b10: 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_.58.0709c13: 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_.58.0709c19: 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_.58.0710b01: 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_.58.0710c07: 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_.58.0710c13: 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_.58.0710c17: 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_.58.0710c27: 是外道四計自性義也。故密嚴經中卷云。胎
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_.58.0711a19: 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_.58.0711a25: 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_.58.0711b13: 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_.58.0711b21: 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_.58.0712a09: 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_.58.0712a12: 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_.58.0712a18: 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_.58.0712b07: 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_.58.0712c11: 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_.58.0713c27: 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_.58.0714b11: 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
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_.58.0714c10: 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_.58.0715a07: 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_.58.0715a13: 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_.58.0715b04: 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_.58.0715b10: 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_.58.0715b24: 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_.58.0715b29: 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_.58.0715c04: 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_.58.0715c11: 燃燈佛與我受記。汝於來世當得作佛號釋
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_.58.0715c18: 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_.58.0716a18: 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_.58.0716a21: 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_.58.0716c07: 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_.58.0716c20: 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_.58.0716c24: 淨佛性。凡位恒雜染佛果常寶持。如是之藏
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悲
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_.58.0717a23: 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_.58.0717b17: 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_.58.0717b21: 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_.58.0717c05: 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_.58.0717c28: 近是不定入。若云五種三昧道皆開心實相
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_.58.0718a16: 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_.58.0718a26: 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_.58.0718b09: 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_.58.0718c10: 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。色
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_.58.0718c21: 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_.58.0718c28: 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_.58.0719a02: 衆生萬徳凝然性常住。乃至法界遍滿如虚
T2215_.58.0719a04: 空義。滅有量故。九者空空義離空著故。十
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_.58.0719a09: 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_.58.0719a14: 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_.58.0719b21: 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_.58.0719b28: 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_.58.0720b10: 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_.58.0720b24: 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_.58.0721a09: 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_.58.0721a15: 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_.58.0721a25: 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_.58.0721b05: 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_.58.0721b12: 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_.58.0721c18: 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_.58.0722a02: 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: 竟者。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_.58.0722b06: 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_.58.0722b10: 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_.58.0722b16: 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: 頌曰。因縁所生法我説即是空。亦爲是假
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_.58.0723a01: 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_.58.0723b03: 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_.58.0723b20: 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_.58.0723b23: 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_.58.0723c07: 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。然何
T2215_.58.0723c10: 此惠根説爲大悲耶
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_.58.0723c18: 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_.58.0724a01: 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_.58.0724a07: 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_.58.0724a22: 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_.58.0724c02: 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_.58.0724c25: 復増者。是自行方便究竟義也。疏應物之權
T2215_.58.0724c26: 究竟盡能事者。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_.58.0725a08: 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_.58.0725a21: 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_.58.0725b28: 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_.58.0726a01: 開者開佛知見。即雙開菩提如初阿字。即是
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_.58.0726a14: 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_.58.0726a18: 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_.58.0726a24: 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_.58.0726b10: 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_.58.0726b14: 復指言至何處得耶者。是牒上所明此疏意
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_.58.0726c02: 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_.58.0726c12: 無過法立諸過患斷障故。於無得法立諸功
T2215_.58.0726c14: 離妄。極解脱道時方得究竟離。於彼時中到
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_.58.0726c25: 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。即是引經賛自所説。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: 一切難處故。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_.58.0727b23: 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_.58.0727b26: 知自心。此是一句含無量義竪顯十重之淺
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
者
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_.58.0727c06: 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_.58.0727c17: 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_.58.0727c21: 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_.58.0727c27: 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_.58.0728a06: 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_.58.0728a24: 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_.58.0728b17: 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_.58.0728b23: 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_.58.0728c06: 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_.58.0728c12: 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_.58.0729a03: 動轉相。更見前境有所縁者。能見之心所見
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_.58.0729a16: 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_.58.0729a19: 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_.58.0729a22: 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_.58.0729b10: 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_.58.0729b14: 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_.58.0729b24: 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_.58.0729b28: 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_.58.0729c03: 者。是始覺心還覺本覺心。如本論云。又以覺
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_.58.0729c29: 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_.58.0730a08: 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_.58.0730b26: 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_.58.0730c21: 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_.58.0731a29: 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_.58.0731c09: 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。眞如法者謂平
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_.58.0732a08: 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_.58.0732a21: 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_.58.0732a28: 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_.58.0732b10: 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_.58.0732b16: 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_.58.0732b19: 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_.58.0732b27: 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_.58.0732c04: 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_.58.0732c08: 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_.58.0732c20: 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_.58.0732c29: 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_.58.0733a08: 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_.58.0733a12: 界唯一心心外無別法。心佛及衆生是三無
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_.58.0733a18: 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_.58.0733a25: 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七
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_.58.0733c22: 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_.58.0734a24: 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_.58.0734b07: 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_.58.0734b24: 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_.58.0734b28: 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_.58.0735a10: 生滅也者。是第二喩也。蜜嚴經云。如摩尼
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_.58.0735c23: 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_.58.0735c27: 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_.58.0736a01: 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故
T2215_.58.0736a06: 至實有自性者。是擧第二所破邪執計也。此
T2215_.58.0736a07: 部義意如五教章云。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_.58.0736a11: 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_.58.0736a19: 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_.58.0736a24: 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_.58.0736c08: 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_.58.0736c23: 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_.58.0736c26: 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_.58.0737a01: 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_.58.0737a06: 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_.58.0737a19: 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_.58.0737b06: 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_.58.0737b19: 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_.58.0737b26: 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_.58.0737c08: 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_.58.0737c20: 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_.58.0737c26: 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_.58.0737c29: 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_.58.0738b16: 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_.58.0738b19: 一切行。果界十尊諸刹臨。雖入此宮初發
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_.58.0739b09: 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_.58.0739b24: 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_.58.0740a05: 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_.58.0740b07: 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_.58.0741a13: 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_.58.0741b09: 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覺
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_.58.0741b18: 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_.58.0741c04: 嚴經云。初發心時便成正覺。了達諸法眞
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_.58.0741c13: 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_.58.0741c24: 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: 菩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八
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_.58.0743b03: 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_.58.0743b09: 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_.58.0743b13: 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_.58.0743b23: 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_.58.0743c07: 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_.58.0743c26: 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_.58.0744a20: 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_.58.0744a25: 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_.58.0744c22: 問上明三句法門義處。此疏一云。最初發
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_.58.0745a03: 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_.58.0745a21: 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_.58.0745a28: 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。此答前問
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_.58.0746a21: 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_.58.0746a28: 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_.58.0746b09: 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_.58.0746b19: 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_.58.0746b27: 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_.58.0746c05: 下經文所説六無畏義是答行者殊異心問
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_.58.0746c12: 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_.58.0746c22: 異而熟。異時而熟。異類而熟。異熟因所招感
T2215_.58.0746c24: 所招感義而名異熟識兼以初二義名異熟識
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。心數即
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_.58.0747c29: 是今此意也。又大般若理趣分云。一切有情
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_.58.0748b03: 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_.58.0749a28: 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_.58.0749b03: 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_.58.0749c03: 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_.58.0749c06: 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: 提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_.58.0749c16: 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_.58.0749c20: 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: 性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: 是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_.58.0750c02: 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。故
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九
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_.58.0752a23: 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_.58.0752b05: 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_.58.0752b19: 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_.58.0753b05: 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_.58.0753b20: 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_.58.0753c01: 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: 餘丈夫時方本際自然虚空極微我等不平
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_.58.0753c25: 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_.58.0754a02: 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: 是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_.58.0755a03: 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_.58.0755a12: 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_.58.0755a17: 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_.58.0755a21: 又起信論云。與生滅不生滅非一非異名阿
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_.58.0755a26: 云。由攝藏諸法一切種子識故名阿頼耶。勝
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_.58.0755b02: 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生
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_.58.0755c28: 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: 中是別師義也。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_.58.0756a10: 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_.58.0756a26: 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_.58.0757a13: 修衆善云故。是齋等義意也。依此義故倶舍
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_.58.0757a25: 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_.58.0757a29: 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_.58.0757b25: 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。第五施心是凡廣故擇徳有能人
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_.58.0758a11: 乃大日經中商羯羅天。於一世界有大自在
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: 何等而召我耶。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_.58.0758a20: 又十八會指歸云。上界天王摩醯首羅等無
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_.58.0758b05: 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_.58.0758b10: 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_.58.0758c17: 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_.58.0759a05: 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_.58.0759b29: 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_.58.0759c16: 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_.58.0760a06: 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_.58.0760a16: 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_.58.0760b09: 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_.58.0761a05: 云。□□□□□□□□□□惱恒相應故。應
T2215_.58.0761a06: 説四中無明是主。雖三□□亦名□□。從無
T2215_.58.0761a08: 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_.58.0761b27: 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_.58.0761c10: 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_.58.0762a02: 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□□□□□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。問
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_.58.0762b01: 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_.58.0762c09: 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_.58.0763b12: 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_.58.0763b16: 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_.58.0763c04: 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_.58.0763c10: 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_.58.0763c14: 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_.58.0763c19: 心論第四唯蘊無我心中唯明二十部中愚法
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_.58.0763c26: 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_.58.0764a08: 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_.58.0764a13: 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_.58.0764a18: 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_.58.0764a21: 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_.58.0764c07: 超瑜伽善行是亦名爲阿僧祇劫義也。善行
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_.58.0764c27: 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_.58.0765a01: 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。當此人
T2215_.58.0766a22: 所行之法也。疏復次有三至最難斷處者。是
T2215_.58.0766a23: 第三明倶生煩惱相應之三妄執法也。是三乘
T2215_.58.0766a24: 無學位人所斷障也。但聲聞羅漢果斷多分
T2215_.58.0766a25: 也。縁覺果人及小乘佛果隨其所應多若
T2215_.58.0766a26: 分若全分斷之也。所謂業者此過去已造業
T2215_.58.0766a28: 是修所斷法也。於是非斷發業惑。彼前入見
T2215_.58.0766a29: 道時已斷畢故也。二者煩惱株杌是修所斷
T2215_.58.0766b01: 一切倶生惑之種子是也。又是現行惑根本
T2215_.58.0766b02: 之義是也。株杌者猶是惑如樹木株杌之留
T2215_.58.0766b03: 後時發生樹木根莖。若不斷煩惱之根源時。
T2215_.58.0766b04: 如彼諸見外道等雖伏三空已下修惑。後時
T2215_.58.0766b05: 還生而退墮下界是義也。或五根本最初成
T2215_.58.0766b06: 立煩惱名爲煩惱株杌也。故疏上文云。譬
T2215_.58.0766b07: 如從一種子生五根本。於一根本皆破爲二
T2215_.58.0766b09: 意以五根本煩惱爲煩惱株杌義也。三者無
T2215_.58.0766b10: 明種子者是能生起後十二因縁之種子煩
T2215_.58.0766b11: 惱也。此疏云。由有無明故生五根本煩惱心
T2215_.58.0766b12: 等此意也。又十住心論五云。業者惡業因
T2215_.58.0766b14: 三妄執是三乘無學人倶皆斷之也。亦可有
T2215_.58.0766b15: 多分斷中分斷全斷三種差別歟。約有學聖
T2215_.58.0766b17: 種三妄執也者。是結上來所辯三重三妄執
T2215_.58.0766b18: 也。疏學摩訶衍至聲聞正位者。是通外人伏
T2215_.58.0766b19: 難文也。學摩訶衍人者小乘之三乘中菩薩
T2215_.58.0766b20: 佛乘且名大乘是義也。於彼小乘之三乘中
T2215_.58.0766b21: 聲聞乘是小乘也。縁覺乘中乘也。佛菩薩是
T2215_.58.0766b22: 大乘義有故名大乘也。故十住心論第五云。
T2215_.58.0766b24: 義意也。問若以此人言通教大乘菩薩有
T2215_.58.0766b25: 何咎耶。答若云爾者不可致此同斷等言之
T2215_.58.0766b26: 伏難也是從本來小乘之三乘與通教三乘其
T2215_.58.0766b27: 斷惑等義懸隔故也。故五教上卷云。其瑜伽
T2215_.58.0766b28: 中聲聞等教行位果及斷惑分齊與婆娑倶舍
T2215_.58.0766c01: 難意云。聲聞人次第行者入見道時八忍八
T2215_.58.0766c02: 智則斷見惑八十八使義畢。此人則出觀於
T2215_.58.0766c03: 此第十一心道類智立預流果也。菩薩坐樹
T2215_.58.0766c04: 下三十四心成正覺中之初八忍八智見諦十
T2215_.58.0766c05: 六心亦斷見惑八十八使也。然是彼此同等
T2215_.58.0766c06: 也。然菩薩是何如聲聞正位而不爲墮預流
T2215_.58.0766c07: 果耶云也。今通此難云。彼次第行聲聞入見
T2215_.58.0766c08: 道十六心之所斷八十八使煩惱。與菩薩樹
T2215_.58.0766c09: 下入見道十六心斷八十八使惑時。其行是
T2215_.58.0766c10: 雖同等而明菩薩是不墮聲聞初果位意也。
T2215_.58.0766c11: 疏所以爾者至二乘地者。是釋菩薩不墮聲
T2215_.58.0766c12: 聞正位所由也。意云。菩薩始從發菩提心求
T2215_.58.0766c13: 自心覺性之一切種智功徳。□此種智未成
T2215_.58.0766c14: 滿以前雖入見道斷八十八使惑而不墮二乘
T2215_.58.0766c15: 正位云也。心不生止息想故。文爾時諦觀乃
T2215_.58.0766c16: 至何者見神也者。是明此菩薩能破此我執
T2215_.58.0766c17: 能治方便也。是分柝五蘊而顯無我理意也。
T2215_.58.0766c18: 文作如是推求乃至無量見網者。依此菩薩
T2215_.58.0766c19: 所得生空無漏觀智遠離六十二見等無量
T2215_.58.0766c20: 見。是名離生死之繋縛羅網法云也。文淨菩
T2215_.58.0766c21: 提心少分増明者。此菩薩求一切種智故。彼
T2215_.58.0766c22: 小乘佛是滅一切種冥而得種智故。又此菩薩
T2215_.58.0766c23: 即漸覺悟蘊等三科法悉從縁生無常變異自
T2215_.58.0766c24: 性空無我義故。於生死涅槃染淨法而無染
T2215_.58.0766c25: 淨堅著執心故云淨菩提心少分増明云也。
T2215_.58.0766c26: 彼二乘果人唯覺悟自性空無我理而未巧
T2215_.58.0766c27: 覺三科法無自性理故。不名淨菩提心少分
T2215_.58.0766c28: 増明也。彼二乘人拙纔雖觀四大五蘊等無
T2215_.58.0766c29: 常敗壞畢竟磨滅義未巧觀之故非淨菩提心
T2215_.58.0767a01: 増明義云也。此義如菩提心論云。又二乘之
T2215_.58.0767a02: 人聲聞執四諦法縁覺執十二因縁。知四大
T2215_.58.0767a04: 性觀唯依折法義也。文曰得菩提心乃至二
T2215_.58.0767a05: 乘地也者。是明不墮二乘正位之由也。此菩
T2215_.58.0767a06: 提心勢力義有二一者此菩薩分證得菩提心
T2215_.58.0767a07: 如上所明義也。是依求一切種智及正觀五蘊
T2215_.58.0767a08: 等無性義始覺菩提心是也。二者一切衆生
T2215_.58.0767a09: 心中自遍有本覺眞如佛性也。此菩薩依此
T2215_.58.0767a10: 佛性菩提心漸漸開發力用義故。此菩薩不
T2215_.58.0767a11: 墮二乘地云也。問此菩薩初得出世心何唯
T2215_.58.0767a12: 云不墮聲聞正位而不云不墮縁覺正位耶。
T2215_.58.0767a13: 答聲聞人見道十六心斷見惑已後出觀已生
T2215_.58.0767a14: 休息想方立預流果。獨覺人入見道十六心
T2215_.58.0767a15: 後不出觀生□息想故不可立預流果也。然
T2215_.58.0767a16: 則以無菩薩可墮獨覺正位義故。只云不墮
T2215_.58.0767a17: 聲聞正位而不論不墮縁覺正位義也。彼小
T2215_.58.0767a18: 乘之三乘雖見諦十六心相皆悉同等。但於
T2215_.58.0767a19: 得果位聲聞與菩薩各別相也。問若爾者何
T2215_.58.0767a20: 此疏下文云所以不墮二乘地耶。答是述菩
T2215_.58.0767a21: 薩遂不墮二乘極果地義也。是求種智故成
T2215_.58.0767a22: 利益衆生願故也。故上下文意別耳。彼二乘
T2215_.58.0767a23: 無此義故菩薩不墮二乘地云也。又解。文云
T2215_.58.0767a24: 學摩訶衍人初得出世初心與小乘見道適
T2215_.58.0767a25: 齊。然不墮聲聞正位者上一行是總以示菩
T2215_.58.0767a26: 薩見道與小乘之二乘見道齊等義。彼三乘
T2215_.58.0767a27: 皆名小乘故也。下一句但別簡異聲聞乘義
T2215_.58.0767a28: 也。理實可簡別於縁覺也。故後文但總云所
T2215_.58.0767a29: 以不墮二乘地也。疏然彼行者至留修行也
T2215_.58.0767b01: 者。是明此小乘菩薩尚未離前所云第一劫
T2215_.58.0767b02: 中所存淹留修行三妄所知障染法義也。此
T2215_.58.0767b03: 人修習三十七品等種種助道法時爲我執雖
T2215_.58.0767b04: 不被迷倒。而未斷法執故被引此法執而尚
T2215_.58.0767b05: 恣速不能得一切種智云也。於此根境識未
T2215_.58.0767b06: 悟此法無性空義故。此三妄執是即留礙菩提
T2215_.58.0767b07: 心種智徳云也。文以非如實巧度故名淹留
T2215_.58.0767b08: 修行也者。是結釋淹留修行義也。此菩薩纔
T2215_.58.0767b09: 拙雖悟五蘊拆法空無性義相。是不如彼證
T2215_.58.0767b10: 寂然界菩薩巧度體法空觀菩提心云也。故
T2215_.58.0767b11: 此菩薩所得禪惠等諸善行尚不逮得彼證寂
T2215_.58.0767b12: 然界法空觀大菩提心云也。此義如天台云
T2215_.58.0767b13: 三藏教以拆空觀觀生滅理斷事惑教鈍人。
T2215_.58.0767b14: 通教以體空觀觀無生滅理斷理惑教利人。
T2215_.58.0767b16: 縁者。是明此菩薩所離三妄執失也。文稍離
T2215_.58.0767b17: 下地三執者如此疏上文云義。彼文謂然就
T2215_.58.0767b18: 第一重内最初解了唯蘊無我時即名出世間
T2215_.58.0767b19: 心生也。度世間六十心離我倒所生三毒根
T2215_.58.0767b20: 本名越三妄執也者。即此意也。文能拔業煩
T2215_.58.0767b21: 至十二因縁者。此菩薩亦明離前第三番三
T2215_.58.0767b22: 妄執失義也。疏如是甚深至性相常爾者。讃
T2215_.58.0767b23: 美義此菩薩所證得生空無我理。是若佛出
T2215_.58.0767b24: 世若亦佛不出世若説顯此道理若亦雖不説
T2215_.58.0767b25: 顯此道理不待説者法爾而但其道理決然常
T2215_.58.0767b26: 住不變義云也。疏如前所説至十二因縁義
T2215_.58.0767b27: 者。是歎此生空理甚深難測義也。彼諸見外
T2215_.58.0767b28: 道利根聰惠人之智力尚不能測此十二因縁
T2215_.58.0767b29: 之中實性無我理也
T2215_.58.0767c01:
T2215_.58.0767c02:
T2215_.58.0767c03: 大日經住心品疏私記第十一
T2215_.58.0767c04: 疏言湛寂者至故名爲寂者。是牒所云如是
T2215_.58.0767c05: 湛寂文而先釋寂義也。寂是寂滅不生義云
T2215_.58.0767c06: 也。是三乘聖人所證擇滅涅槃理是也。疏
T2215_.58.0767c07: 湛者是甚至不測淺深者。此釋湛義也。湛
T2215_.58.0767c08: 者是不變異義不動轉義不遷流義。是常
T2215_.58.0767c09: 住而深澄義也。此以小乘中三乘果人所
T2215_.58.0767c10: 證生空無我理爲此澄寂不動等甚深義也。
T2215_.58.0767c11: 故諸外道等以不能識此深理故云湛深義
T2215_.58.0767c12: 也。此生空理之澄深義譬如大河清潭底深
T2215_.58.0767c14: 此潭淺深量也。外道利智不可測此深理云
T2215_.58.0767c15: 也。此生空理中諸煩惱染汚法寂滅故云清
T2215_.58.0767c16: 也。此妙理甚深故云潭萬仭也。此理離流轉
T2215_.58.0767c17: 生死法濁垢散動義故云澄恬也。此理是能
T2215_.58.0767c18: 成無生智所縁境界。而能引成生空之明淨
T2215_.58.0767c19: 智故名云鏡徹也。疏故云三獸至其源底耳
T2215_.58.0767c20: 者。是擧契經文配歸今所明義旨也。此文是
T2215_.58.0767c21: 優婆塞經文也。問此優婆塞經是大乘經也。
T2215_.58.0767c22: 又彼經所説三獸渡河義是方明大乘共教中
T2215_.58.0767c23: 三乘聖人所證理淺深不同義之喩也。今所
T2215_.58.0767c24: 云三乘人同所證生空理是小乘義也。然何
T2215_.58.0767c25: 以大乘義爲小乘義文證耶。答此實雖大小
T2215_.58.0767c26: 乘二教義異而所望義是相似故。且以彼經
T2215_.58.0767c27: 所云三獸渡河淺深不同義而爲今經所明小
T2215_.58.0767c28: 乘之三乘所證生空之觀其淺深不同之喩無
T2215_.58.0767c29: 咎也。此喩意云。三獸是一兎二馬三象也。此
T2215_.58.0768a01: 三獸渡大河時隨身大小泳渡河水有淺深差
T2215_.58.0768a02: 別相也。兎是身體卑小故泳踐河水量甚淺
T2215_.58.0768a03: 也。馬頗大於兎故泳踐水轉深也。香醉山大
T2215_.58.0768a04: 象是身體廣大故則踐河底而渡之云也。是
T2215_.58.0768a05: 名爲三獸度河淺深不同喩也。疏此中有三
T2215_.58.0768a06: 至得諸法實相者。是從下明合喩中是先合
T2215_.58.0768a07: 三獸同度河義也。小乘之中三乘果人倶同
T2215_.58.0768a08: 證得生空無我理云也。於此生空之無我性
T2215_.58.0768a09: 之解脱涅槃理中都絶言辭故名云無言説。
T2215_.58.0768a10: 故此疏第七云。如聲聞法解脱之中無有文
T2215_.58.0768a11: 字者此義意也。疏然聲聞入至生滅度想者。
T2215_.58.0768a12: 是下明合三獸雖同渡河而有淺深不同義喩
T2215_.58.0768a13: 中。是先明聲聞淺解證生空理義也。謂此人
T2215_.58.0768a14: 根性從本愚鈍故深不能解生空深理云也。
T2215_.58.0768a15: 如何知爾者。心是有愚鈍性故尚於生死深
T2215_.58.0768a16: 生厭怖想。於自證得有餘無餘涅槃而生究
T2215_.58.0768a17: 竟滅度想云也。此愚鈍性不令已息故尚不
T2215_.58.0768a18: 能深證生空理云也。疏辟支佛所至發起大
T2215_.58.0768a19: 悲者。次明縁覺人漸深證空理而雖有勝前
T2215_.58.0768a20: 聲聞人義而尚劣後菩薩深證徳義也。此人
T2215_.58.0768a21: 從本根性賢聰故頗漸深證生空理也。此人
T2215_.58.0768a22: 解心賢利故。於生死苦患而慇懃不生厭怖
T2215_.58.0768a23: 也。智慧聰利而深存無我理性深於淺智聲
T2215_.58.0768a24: 聞。而彼雖知無我理爲假我厭怖苦爲假我
T2215_.58.0768a25: 求樂離苦也。然縁覺人歡心深安住無我理
T2215_.58.0768a26: 不顧我相故。何必可生厭怖生死苦之想耶。
T2215_.58.0768a27: 但此人雖智慧聰利而深解無性理未逮菩薩
T2215_.58.0768a28: 根性求種智發起方便而利益諸衆生功徳智
T2215_.58.0768a29: 慧云也。疏菩薩悟如是至淨心漸現者。是明
T2215_.58.0768b01: 第三菩薩乘人極深證達生空理義也。文菩
T2215_.58.0768b02: 薩悟如是法時者。是於十二因縁法中即證
T2215_.58.0768b03: 無我理云也。文即知是心乃至淨心漸現者。
T2215_.58.0768b04: 此十二因縁法中無我理從本來法爾常住
T2215_.58.0768b05: 也。然何今始得知之理耶云也。此悟達性得
T2215_.58.0768b06: 生空理故客塵煩惱除去覺悟淨心稍顯現云
T2215_.58.0768b07: 也。此菩薩悟性空本不生理方轉深於前縁
T2215_.58.0768b08: 覺智也。疏爾時便得至種種度門者。此菩薩
T2215_.58.0768b09: 是依此修得菩提心勢力能引之用故。爲欲
T2215_.58.0768b10: 圓滿一切種智及利益諸衆生故。偏不安住
T2215_.58.0768b11: 生空理湛寂涅槃法。而能學六度四攝等一
T2215_.58.0768b12: 切法門云也。是名云爲種智之因故。亦爲
T2215_.58.0768b13: 利益一切衆生之方便故也。疏故同共一至
T2215_.58.0768b14: 沈有異也者。結合三獸度河不同義也。疏經
T2215_.58.0768b15: 云一切至不能知者。是爲助釋先牒經文也。
T2215_.58.0768b16: 疏此宗中説至無量寶王者下釋上經文也。
T2215_.58.0768b17: 此宗者是示今三密眞言家也。此家立此内
T2215_.58.0768b18: 外兩種外道部儻云也。文然不覺是中有無
T2215_.58.0768b19: 量寶王者。是明彼愚法二乘人拙而雖不能
T2215_.58.0768b20: 覺知自所證得二乘菩提是終可迴入佛大寶
T2215_.58.0768b21: 王位。而即以此法爲方便能入門義云也。是
T2215_.58.0768b22: 二乘是流出從菩薩乘故還終可歸菩薩乘云
T2215_.58.0768b23: 也。疏一則不入至而不識者。明外道之不入
T2215_.58.0768b24: 咎也。外道有二類。一者外外道人。則厭怖
T2215_.58.0768b25: 此無我義而不趣入此法也。堅著我愛故。二
T2215_.58.0768b26: 者内外道人。纔雖入此生空理方便門而不
T2215_.58.0768b27: 了知遂我等二乘徒悉皆迴心向大而可成佛
T2215_.58.0768b28: 故云入而不識也。疏先佛宣説至出於火宅
T2215_.58.0768b29: 者。牒讃此菩薩乘經文而釋之也。明於此小
T2215_.58.0768c01: 乘之三乘中唯有菩薩乘人。獨遍利益諸衆
T2215_.58.0768c02: 生而有拔苦與樂恩徳。於餘二乘中無利益
T2215_.58.0768c03: 義也。故應知三世諸佛誘引諸衆生三乘方
T2215_.58.0768c04: 便教中唯有菩薩乘一門。而令諸子出三界
T2215_.58.0768c05: 火宅善巧方便門云也。問此唯有一門誘進
T2215_.58.0768c06: 群迷出於火宅義。可同法華所云唯有一門
T2215_.58.0768c07: 出於火宅義耶。答彼大乘義也。此小乘義也。
T2215_.58.0768c08: 雖然義類是同意也。疏無復障礙至出能其
T2215_.58.0768c09: 過者。此十二因縁之生空眞如正理。是遠離
T2215_.58.0768c10: 邪倒咎眞實正理故。彼諸外道論師以聰利
T2215_.58.0768c11: 明了智徳。依因明門宗因喩三支比量。而皆
T2215_.58.0768c12: 雖欲破斥此理。此理即諸法眞正道理故彼
T2215_.58.0768c13: 師不能破難此義云也。疏然未度法至淨菩
T2215_.58.0768c14: 提心者。是明此菩薩未斷法執三妄執咎也。
T2215_.58.0768c15: 依此義故。上文云淨菩提心漸現也而今此文
T2215_.58.0768c16: 中云未名眞淨菩提心也。淨除法執所知障
T2215_.58.0768c17: 品即名云眞淨菩提心故也。疏如蓮華已至
T2215_.58.0768c18: 尚未出水者。以喩重釋上義也。蓮華者合彼
T2215_.58.0768c19: 菩薩所得生空智也。此智是與彼法空智之
T2215_.58.0768c20: 爲因而未果智故也。文已離濁泥者。合此生
T2215_.58.0768c21: 空無漏智之遠離我執煩惱障咎義也。文尚
T2215_.58.0768c22: 未出水者。是合此生空智猶住生空眞如理
T2215_.58.0768c23: 水中而未出此生空理水表義也。理水表者
T2215_.58.0768c24: 法空理云也。疏故經云出世間心住蘊中也
T2215_.58.0768c25: 者。以散釋意歸本文也。文出世間心者。是生
T2215_.58.0768c26: 空智也。文住蘊中者是五蘊中無我理云也。
T2215_.58.0768c27: 疏以行者至著無爲法者。明此小乘菩薩生
T2215_.58.0768c28: 空觀之智深雖作證安住生空理。而爲求種智
T2215_.58.0768c29: 爲他利故。從空觀移假觀時。乃爲根塵識法
T2215_.58.0769a01: 執三妄執而被留礙可墮有所得心也。爲利
T2215_.58.0769a02: 衆生出從空移渉假有事時十八界相當菩薩
T2215_.58.0769a03: 心而現前故。因之法執心現起云也。爲厭怖
T2215_.58.0769a04: 彼法執三妄執現前咎。亦還住前生空觀云也。
T2215_.58.0769a05: 文然渉事時者。是出從生空觀而移入假有事
T2215_.58.0769a06: 時尚法執現前事云也。天台此名云從空入假
T2215_.58.0769a08: 從下。明前小乘菩薩之終迴心始趣向證寂
T2215_.58.0769a09: 然界大乘中義也。此證寂然界大乘者當大
T2215_.58.0769a10: 般若經所明大乘之三乘共教之菩薩乘也。
T2215_.58.0769a11: 即是當天台所立大乘通教也。天台宗云。二
T2215_.58.0769a14: 薩傍爲二乘也。是界内理教相即門也。此教
T2215_.58.0769a22: 惠斷殘習。於天衣座成勝應身佛也。同居土
T2215_.58.0769a24: 乘菩薩名爲學摩訶衍人。意者是約小乘中
T2215_.58.0769a25: 三乘相對而辨上中下時聲聞乘名小乘縁覺
T2215_.58.0769a26: 乘名中乘。對此小中二乘。且小乘佛菩薩乘
T2215_.58.0769a27: 名爲大乘也。雖然約理實義小乘菩薩遂非
T2215_.58.0769a28: 可名爲大乘也。故華嚴宗以小乘三藏教之
T2215_.58.0769b01: 三乘法。通攝則名爲小乘教而不名云大乘教
T2215_.58.0769b02: 也。又天台宗以小乘三藏教之中三乘通稱
T2215_.58.0769b03: 名爲三藏教等是義也。唯通教以上後三教
T2215_.58.0769b04: 名云大乘故也。是疏主一行阿闍梨者彼天
T2215_.58.0769b05: 台門人也。豈強可違返彼説耶。今謂此三乘
T2215_.58.0769b06: 共行菩薩及佛者則當證寂然界大乘人也。
T2215_.58.0769b07: 文以菩提心勢力等者。是指此小乘中修得
T2215_.58.0769b08: 菩提心勢用也。依得此生空淺菩提心故。從
T2215_.58.0769b09: 此理稍轉尋自比知而發後深法空菩提心云
T2215_.58.0769b10: 也。或是依性得本覺大菩提心力發此初法
T2215_.58.0769b11: 空菩提心云也。文有如是惠隨生者。是指彼
T2215_.58.0769b12: 證寂然界之法空智也。疏能於蘊等至離著
T2215_.58.0769b13: 方便者。是明此修行寂然界大乘菩薩始方
T2215_.58.0769b14: 至此住心修習對治前心中所未捨離五蘊等
T2215_.58.0769b15: 法執三妄執之方便義也。此大乘心中始方
T2215_.58.0769b16: 於離昔前所未離十八界中根塵識法執三妄
T2215_.58.0769b17: 執。今即修此對治道方便悉離之云也。此證
T2215_.58.0769b18: 寂然界大乘菩薩是依悟遍計所執空門中之
T2215_.58.0769b19: 情有理無義實我實法都無義故。而遣於彼
T2215_.58.0769b20: 三科法中所執根塵識之法執三妄執也。文
T2215_.58.0769b21: 離著方便者。是除遣法執之能治方法云也。
T2215_.58.0769b22: 疏於五種譬喩觀察無性空者。是約能治方
T2215_.58.0769b23: 便中指所觀法境體而顯無性空理義也。文
T2215_.58.0769b24: 於五種譬喩者正指所觀境體也。文觀察無
T2215_.58.0769b25: 性空者。明正所觀顯之正理也。疏初句觀
T2215_.58.0769b26: 察至了不可得者。釋第一喩觀相也。此聚沫
T2215_.58.0769b27: 者是水上浮流河波也。貌如雪此各別水渧
T2215_.58.0769b28: 之聚集。雖種種形貌相。而別無別實體性云
T2215_.58.0769b29: 也。是用虚疎義僞假義爲此喩意也。疏色亦
T2215_.58.0769c01: 爾者是總合也。疏若麁若細至本不生也者
T2215_.58.0769c02: 是別合也。謂此諸色法是以從衆縁生義爲
T2215_.58.0769c03: 所因而還顯示本不生義也。能造四大種是
T2215_.58.0769c04: 依衆生業力生故。所造十一種色以能造四
T2215_.58.0769c05: 大種爲因而生故。亦以自類種子生也。若麁
T2215_.58.0769c06: 色者是五塵色境也。若細色者是五根無表
T2215_.58.0769c07: 色也。疏次句浮泡至但屬衆縁者釋第二喩
T2215_.58.0769c08: 也。是明此浮泡生起因縁由來也。此浮泡相
T2215_.58.0769c10: 雨縁與庭上溜水縁合故。而此浮泡生起云
T2215_.58.0769c11: 也。疏四句觀之都無起滅者。是成此浮泡無
T2215_.58.0769c12: 自性義也。謂浮泡是離水性之外無別性云
T2215_.58.0769c13: 也。四句義至下十縁生句疏文可知也。疏受
T2215_.58.0769c14: 陰亦爾者是總合也。疏諸苦樂等至受本不
T2215_.58.0769c15: 生也者別合也。以苦樂捨三受合浮泡義。是
T2215_.58.0769c16: 受依止彼可愛不可愛等觸心所。而以苦樂
T2215_.58.0769c17: 等受生。義合天暴雨喩也。以遇可意不可意
T2215_.58.0769c18: 等境而苦樂捨受生。義則合地上溜水上加灑
T2215_.58.0769c19: 天雨義也。此諸受是從觸心所因及六塵境
T2215_.58.0769c20: 界縁而和合生起故。和合相而無別自性云
T2215_.58.0769c21: 也。疏次陽炎至去之彌遠者。釋第三喩也。陽
T2215_.58.0769c22: 者是日之異名也。炎者春日遲遲暖氣照曜
T2215_.58.0769c23: 曠野時地熱氣與日光和合而蒸涌似有水相
T2215_.58.0769c24: 也。此時其曠野中似有水波浪故。諸鳥獸渇
T2215_.58.0769c25: 乏人見之則生眞水念追求之而欲飮此水。
T2215_.58.0769c26: 終此水虚無也。是陽之炎也。疏衆生亦爾者。
T2215_.58.0769c27: 總合也。疏不知縁起至本不生也者。別合也。
T2215_.58.0769c28: 文不知縁起性空而有法想生者。合迷渇者
T2215_.58.0769c29: 生眞水解義也。謂諸愚夫不解依他法自性
T2215_.58.0770a01: 空義。猥狂作法實有想云也。文若悟實相則
T2215_.58.0770a02: 想本不生也者。是釋覺悟前想本不生義也。
T2215_.58.0770a03: 是覺遍計所執都無理云也。疏次芭蕉者至
T2215_.58.0770a04: 亦不可得者。釋第四喩也。行蘊是造作義也。
T2215_.58.0770a05: 此造作法還破壞之時全無所存一法也。爲
T2215_.58.0770a06: 顯示此義故用此芭蕉中無堅實喩也。文分
T2215_.58.0770a07: 分破拆之至於隣虚者。此中隣虚者是極微
T2215_.58.0770a08: 義也。若分拆此極微時。即終歸虚空故名極
T2215_.58.0770a09: 微云隣虚也。造作色法下至極微量其性不
T2215_.58.0770a10: 可又拆云也。疏行陰亦爾者是總合也。疏一
T2215_.58.0770a11: 微渉於至本不生也者別合也。文一微渉於
T2215_.58.0770a12: 至衆縁生者。是明行蘊從縁生故假有義也。
T2215_.58.0770a13: 一微渉於動境者是二塵合造作義也。謂一
T2215_.58.0770a14: 極微之和合於他一極微時有渉於動境云義
T2215_.58.0770a15: 也。彼極微與此極微兩塵動渉而相會能成
T2215_.58.0770a16: 麁色。何況衆多塵和合義耶。是動者動轉義
T2215_.58.0770a17: 也。此塵境是塵與塵相渉合義也。又色等境
T2215_.58.0770a18: 界刹那刹那生心心所法各別動轉和合無常
T2215_.58.0770a19: 准可知也。如倶舍論光師疏七云。或有動法
T2215_.58.0770a20: 行度一極微名一刹那。諸法實無行動相續
T2215_.58.0770a22: 境意也。疏縁生無性則是行本不生也者。是
T2215_.58.0770a23: 次明假有法必有本不生義也。疏次幻事者
T2215_.58.0770a24: 至未曾有事者。釋第五喩也。幻師之作幻事
T2215_.58.0770a25: 方用呪術藥力而虚僞變化象馬車乘人鬼等
T2215_.58.0770a26: 金銀等珍寶物云也。是幻事雖實無法。依呪
T2215_.58.0770a27: 術藥物和合因縁力故。忽虚狂變現無物而
T2215_.58.0770a28: 令似有物也。疏識陰亦爾者總合也。疏從一
T2215_.58.0770a29: 念無明幻心初出三界者。明此識蘊是其流
T2215_.58.0770b01: 轉生死本源也。是依業煩惱之助縁力故。能
T2215_.58.0770b02: 造作三界之果報等諸法也。云此從一念無明
T2215_.58.0770b03: 幻心初出三界者是義甚深而雖有重重轉妙
T2215_.58.0770b04: 義。今且此中明大乘通教所説證寂然界義
T2215_.58.0770b05: 故。只明六識相應無始無明義也。此心法是
T2215_.58.0770b06: 能造作諸法之根本所依義猶如幻師能成幻
T2215_.58.0770b07: 事也。彼第八識相應根本無明義。如上所明
T2215_.58.0770b08: 起信論等所説義也。此一念無明心義意如新
T2215_.58.0770b09: 譯仁王經云。然諸有情於久遠劫初刹那。識
T2215_.58.0770b10: 異於木石生得染淨各自能爲無量無數染淨
T2215_.58.0770b11: 識。本從初刹那乃至金剛終一刹那。有不可説
T2215_.58.0770b13: 只明生得染法之根本義也。是即輪迴三界
T2215_.58.0770b14: 分段生死之根本也。疏究其源本至本不生
T2215_.58.0770b15: 也者。是依前所明識蘊能造作三界生死因
T2215_.58.0770b16: 果假有法義故。今成本不生義也。於此有二
T2215_.58.0770b17: 義。一者本不生眞空義。二者隨縁生假有義
T2215_.58.0770b18: 也。於此文中有三重次第也。初尋根源而明
T2215_.58.0770b19: 本不生理義。次明此本不生理即隨縁流轉
T2215_.58.0770b20: 義。後明此流轉即終歸本不生性義也。上來
T2215_.58.0770b21: 五喩觀義意。是約體法空義而明無性空義
T2215_.58.0770b22: 也。疏聲聞經中諸蘊性空者。是簡別此大
T2215_.58.0770b23: 乘菩薩所解爲顯五蘊法即空義而所用體法
T2215_.58.0770b24: 空之中五喩義與彼小乘經中但爲顯人無我
T2215_.58.0770b25: 理而所明五蘊性空義中五喩懸其意異之所
T2215_.58.0770b26: 由也。此明法空觀之體法空義也。彼但明生
T2215_.58.0770b27: 空觀義拆法空義故也。疏如觀五蘊至廣分
T2215_.58.0770b28: 別説者。是以此五蘊法即性空義而例顯示
T2215_.58.0770b29: 餘諸法即空無義也。疏如大般若經至了知
T2215_.58.0770c01: 心性者。是引經所説義而證成此初重大乘
T2215_.58.0770c02: 中所用諸法即空義也。大般若經者是明共
T2215_.58.0770c03: 教大乘義般若經是也。此經中説遍計所執
T2215_.58.0770c04: 空義。以爲門而令破諸法實有執而證達法空
T2215_.58.0770c05: 理云也。此菩薩漸始離遍計所執之法執迷
T2215_.58.0770c06: 倒。方覺了法空眞如理。故名云得離一重法
T2215_.58.0770c07: 倒了知心性也。此菩薩雖證達如此所執空
T2215_.58.0770c08: 門理而未遂依唯識門所顯得而證達依他如
T2215_.58.0770c09: 幻性眞如圓成妙理義也。疏如是不爲至證
T2215_.58.0770c10: 寂然界者。是依離與此法執三妄心被擾亂
T2215_.58.0770c11: 散動咎義故此菩薩名云證寂然界也。前小
T2215_.58.0770c12: 乘行者起法執三妄心時能迷心名云能執也。
T2215_.58.0770c13: 所迷境名云所執也。或亦約所迷境之根塵
T2215_.58.0770c14: 識而識根名云能執也。識心及色根是執取
T2215_.58.0770c15: 境界義有故也。塵境等名云所執也。與識
T2215_.58.0770c16: 根被執取故也。六塵境即名爲所執義者是
T2215_.58.0770c17: 在供養法疏上卷也。此所執者不謂遍計所
T2215_.58.0770c18: 執也。但是云能縁心之所取境義也。疏證此
T2215_.58.0770c19: 寂然至二乘境界者。是示對待前小乘菩薩
T2215_.58.0770c20: 是全未出過二乘之境界之咎今正明此大
T2215_.58.0770c21: 乘菩薩全出過彼小乘之二乘境界徳也。疏
T2215_.58.0770c22: 如蓮華雖至清流之上者。是以喩重明此菩
T2215_.58.0770c23: 薩徳用也。文如蓮華雖未開敷者。是菩薩是
T2215_.58.0770c24: 分雖離一重法執而得一重法空觀。而尚未
T2215_.58.0770c25: 逮得彼他縁大乘乃至極無自性心等淨菩提
T2215_.58.0770c26: 心門因分徳開敷因分究竟位。故以此義則
T2215_.58.0770c27: 此菩薩喩未開敷蓮華也。文而稍出清流之
T2215_.58.0770c28: 上者。此菩薩所得法空智是更昇出前三乘
T2215_.58.0770c29: 人所證生空理外故。名云出清流之上也。彼
T2215_.58.0771a01: 前心云譬如清潭者即此義意耳。疏行者亦
T2215_.58.0771a02: 爾至名出世間者是結合也。此菩薩觀心唯
T2215_.58.0771a03: 住蘊法之性空理而此蘊法之相尚當心成不
T2215_.58.0771a04: 顯現云也。何況此蘊實有性執耶。此不取彼
T2215_.58.0771a05: 世間蘊法相名云出世間心也。次文可知疏
T2215_.58.0771a06: 祕密主彼至業煩惱網者。此經文是明彼證
T2215_.58.0771a07: 寂然界菩薩之方能成就彼前所云世間中順
T2215_.58.0771a08: 世八心與出世間中之小乘之三乘人所成違
T2215_.58.0771a09: 世八心倶悉皆遠離事義也。疏如前所説至
T2215_.58.0771a10: 順世八心者。是從下釋上經文也。文如前所
T2215_.58.0771a11: 説至順世八心者。是説順世八心義。如上來
T2215_.58.0771a12: 愚童持齋心中具説云也。疏若三乘初至違
T2215_.58.0771a13: 世八心者從下。釋此菩薩所離違世八心義
T2215_.58.0771a14: 也。文若三乘初至名違世八心者。是彼小
T2215_.58.0771a15: 乘三乘皆倶通合彼一一皆悉明彼有違世八
T2215_.58.0771a16: 心義云也。謂第一心者文云三乘初發道意
T2215_.58.0771a17: 者則是第一出世間種子心也。是三乘行者
T2215_.58.0771a18: 遇佛法縁方初發厭離生死苦勤求涅槃之
T2215_.58.0771a19: 心。此名云違世中第一種子心也。以五停心
T2215_.58.0771a20: 名第二牙種心也。以別想念名第三疱種心
T2215_.58.0771a21: 也。以總想念名第四葉種心也。以四善根名
T2215_.58.0771a22: 第五敷花心也。以見諦十六心名第六成果
T2215_.58.0771a23: 心也。以修道中諸無間道解脱道正智名第
T2215_.58.0771a24: 七受用種子也。以三乘諸無學果位解脱道
T2215_.58.0771a25: 智及餘諸功徳相名第八嬰童心也。已上三
T2215_.58.0771a26: 乘通攝違世八心義也。是以此小乘之三乘
T2215_.58.0771a27: 極果望後大乘心尚有嬰童義也。疏或可就
T2215_.58.0771a28: 見至有八心也者下。就三乘之地前位及見道
T2215_.58.0771a29: 修道更分違世八心義也。見道八心者於三
T2215_.58.0771b01: 乘見道皆有八忍八智。今忍智合爲一聚有
T2215_.58.0771b02: 八箇心。如次名爲種子等八心也。是當八忍
T2215_.58.0771b03: 是無間道八智是解脱道也。此一具無間解
T2215_.58.0771b04: 脱道合爲一心義意也。就修道中三乘修道
T2215_.58.0771b05: 各各別異也。若約聲聞人次第得果義辨之
T2215_.58.0771b06: 者。見道十六心則斷盡三界見惑。後出見道
T2215_.58.0771b07: 生止息想名爲預流果也。置此預流果。但於
T2215_.58.0771b08: 欲界倶生修惑有九品。於斷前六品惑有三
T2215_.58.0771b09: 心。一者一來向之加行心。此加行心名第一
T2215_.58.0771b10: 種子心也。二者一來向是無間道心是名爲
T2215_.58.0771b11: 第二牙種心也。三者一來果心是解脱道智
T2215_.58.0771b12: 即是名第三疱種心也。於斷欲界修惑後三
T2215_.58.0771b13: 品亦有三心。一者不還向之加行心是名爲
T2215_.58.0771b14: 第四葉種心也。二者不還向此名爲第五敷
T2215_.58.0771b15: 花心也。三者不還果心是名爲第六成果心
T2215_.58.0771b16: 也。於斷上二界修惑有三心。一者阿羅漢
T2215_.58.0771b17: 向之加行心是名爲第七受用種子心也。二
T2215_.58.0771b18: 阿羅漢向是名爲第八嬰童心也。於第三阿
T2215_.58.0771b19: 羅漢果是屬無學道故不攝此修道也。又次
T2215_.58.0771b20: 約縁覺修道辨八心者。諸麟喩獨覺昔於凡
T2215_.58.0771b21: 夫時。以六行智伏斷無處有處已下八地修
T2215_.58.0771b22: 惑故。若修行十二因縁之法入見道時。於見
T2215_.58.0771b23: 道前十四心中斷前已伏下八地修惑故。因
T2215_.58.0771b24: 之隨入見道即斷下八地修惑。而更於修道
T2215_.58.0771b25: 中不斷下八地惑也。但於斷非想地九品修
T2215_.58.0771b26: 惑時。更別起九無間道九解脱道斷非想地九
T2215_.58.0771b27: 品修惑也。於此九無間九解脱道中前八解
T2215_.58.0771b28: 脱如次爲種子心等八心也。於第九無間與
T2215_.58.0771b29: 解脱兩心以此第九無間道返攝前第八解脱
T2215_.58.0771c01: 道中也。此第九無間道尚是因位故也。第九
T2215_.58.0771c02: 解脱道是無學果故除之。不入此修道八心
T2215_.58.0771c03: 中也。若又約菩薩乘之修道明之者。菩薩十
T2215_.58.0771c04: 六心之後。以九無間道九解脱道。次第斷三
T2215_.58.0771c05: 界九地九品修惑。但是總是此九地中一切上
T2215_.58.0771c06: 上品惑束爲一聚惑而起一箇無間道智一箇
T2215_.58.0771c07: 解脱道智一度斷之也。乃至斷九地下下品
T2215_.58.0771c08: 惑亦爾也。無間解脱道心合爲一聚一心而
T2215_.58.0771c09: 以八箇無間解脱道心如次爲種子心等八心
T2215_.58.0771c10: 也。至于第九無間道還亦屬第八解脱道也。
T2215_.58.0771c11: 又斷下他惑以十六心斷畢故。今但十六心
T2215_.58.0771c12: 後修道以九無間九解脱道斷非想地九品惑
T2215_.58.0771c13: 也。獨覺既有此義。菩薩豈無此義耶。此第
T2215_.58.0771c14: 九無間心是尚因位攝故也。第九解脱道是
T2215_.58.0771c15: 屬無學果位故此不攝修道位也。問疏云等
T2215_.58.0771c16: 諸位分之各有八心也者。是等取何位八心
T2215_.58.0771c17: 耶。答此等言是等取地前有八心義也。非謂
T2215_.58.0771c18: 於無學果位有種子心等八心也。於無學果
T2215_.58.0771c19: 位何更有種子等八心耶。無學位是成辨果
T2215_.58.0771c20: 圓義。云何此位亦可有種子心牙疱心等耶
T2215_.58.0771c21: 云也。於地前有八心者。一者最初遇佛受三
T2215_.58.0771c22: 歸戒法心是當第一種子心也。二者五停心
T2215_.58.0771c23: 是當第二牙種心也。三者別想念是當第三
T2215_.58.0771c24: 疱種心也。四總想念是當第四葉種心也。五
T2215_.58.0771c25: 者煖善根是當第五敷花心也。六者頂善根
T2215_.58.0771c26: 是當第六成果心也。七者忍善根是當第七
T2215_.58.0771c27: 受用種子心也。八者世第一法是當第八嬰
T2215_.58.0771c28: 童心也。疏大乘行者至亦無所捨者。是明此
T2215_.58.0771c29: 大乘菩薩正離前所云順世違世各八心之所
T2215_.58.0772a01: 由也。謂此菩薩依所執空法門理除遣一切
T2215_.58.0772a02: 實法執故。了達於此空理中無世法可棄捨
T2215_.58.0772a03: 義亦無出世法可取求義畢竟都無故云也。
T2215_.58.0772a04: 疏雙離違順至業煩惱網者。出此菩薩之正
T2215_.58.0772a05: 所離染法體也。我蘊兩倒者是示除遣實我
T2215_.58.0772a06: 實法二種所執之情有理無法也。二種業者
T2215_.58.0772a07: 一者是見惑相應之發業也。是此分別起煩
T2215_.58.0772a08: 惱所發業也。二者修惑相應之覆業潤業是
T2215_.58.0772a09: 也。是倶生煩惱所資助業是也。發業煩惱
T2215_.58.0772a10: 者大乘法門章云。三根煩惱發思三毒煩惱
T2215_.58.0772a11: 發身口意業。三根者大乘義章云貪瞋癡也。
T2215_.58.0772a13: 義章四云。謂造業已重於前境起貪瞋等覆
T2215_.58.0772a17: 一者見所斷是分別起煩惱也。是依邪師教
T2215_.58.0772a18: 與邪分別起惑也。二者修所斷是倶生煩惱。
T2215_.58.0772a19: 謂從無始來任運不依邪師教及自邪分別縁
T2215_.58.0772a20: 也。此二種煩惱是繋縛諸衆生令不出生死
T2215_.58.0772a21: 牢獄故名網也。疏是名越一劫瑜祇行者。是
T2215_.58.0772a22: 經之總結此證寂然界菩薩之斷惑修善徳
T2215_.58.0772a23: 也。此中超越一切者是明所超越妄執劫跛
T2215_.58.0772a24: 義也。瑜祇行者是能超越善行劫跛義也。疏
T2215_.58.0772a25: 瑜祇行至則曰瑜祇者是釋瑜伽與瑜祇聲轉
T2215_.58.0772a26: 不同所由也。謂三十四根本梵字之所發聲
T2215_.58.0772a27: 名爲男聲歟。此根本字是男義也。第二阿等
T2215_.58.0772a28: 十一韻字是女字也。如是男女字展轉増加
T2215_.58.0772a29: 相合而所成字不同也。或二合三合四合五
T2215_.58.0772b01: 合等聚集隨字成聲也。是女聲者譬如女人
T2215_.58.0772b02: 與男根和合而女人受取男精而與自女精和
T2215_.58.0772b03: 合以此爲種子能生子也。今檢此祇字是
T2215_.58.0772b04: 字上加
字。而此字是女字也。以此而
T2215_.58.0772b05: 返音則成祇聲也。聲是男聲此字増加
T2215_.58.0772b06: 其字點畫時則成女之聲云也。或天竺有男
T2215_.58.0772b07: 女聲非男非女三種聲。具如八轉聲中明也。
T2215_.58.0772b08: 又解三十四字女義也。十一韻字男義也。此
T2215_.58.0772b09: 三十四字體文即名爲字母故云女耳。疏所
T2215_.58.0772b10: 謂相應至應理之人者。是釋瑜祇之翻名之
T2215_.58.0772b11: 義也。此能觀智能於所觀正理境界而會稱
T2215_.58.0772b12: 名云相應也。疏依常途解至阿僧祇劫者。明
T2215_.58.0772b13: 顯密二教所説遲速勝劣不同意也。疏行者
T2215_.58.0772b14: 未過至無言説處者。謂彼小乘菩薩前第一
T2215_.58.0772b15: 僧祇中所得生空觀所照理尚是等同辟支佛
T2215_.58.0772b16: 所證無言説生空解脱理云也。又此小乘菩
T2215_.58.0772b17: 薩與辟支佛同倶有拔業因種斷染用故。彼
T2215_.58.0772b18: 此所斷所證齊等云也。然過彼第一瑜祇劫
T2215_.58.0772b19: 而證此寂然界諸法無性理時乃成不共辟支
T2215_.58.0772b20: 佛行云也。疏爾時心滯至證小涅槃者。是方
T2215_.58.0772b21: 明彼小乘菩薩若拙沈沒留滯生空理時即退
T2215_.58.0772b22: 佛乘菩提心殆可墮二乘涅槃失也。文失方
T2215_.58.0772b23: 便者亦示彼前小乘菩薩若失求種智方便及
T2215_.58.0772b24: 利生大悲方便時。可墮二乘涅槃趣寂果失
T2215_.58.0772b25: 也。又此中方便者利衆生方便也。如上文
T2215_.58.0772b26: 云。疏從此已後三乘逕路始分者。是明此證
T2215_.58.0772b27: 寂然界大乘菩薩今此位始永別離彼前第一
T2215_.58.0772b28: 劫中小乘之二乘行義也。是不共小乘徳也。
T2215_.58.0772b29: 問設有云。此證寂然界大乘者前文所明小
T2215_.58.0772c01: 乘三藏教之菩薩則是也。但得大乘名義是
T2215_.58.0772c02: 如此疏上文云。學摩訶衍人初得出世初心
T2215_.58.0772c03: 等者。小乘中菩薩乘且亦名爲大乘證寂然
T2215_.58.0772c05: 菩薩乘者初僧祇劫之修行行也。此證寂然
T2215_.58.0772c06: 界者是第二僧祇行也。而何倒以小乘菩薩
T2215_.58.0772c07: 行而爲大乘證寂然界人耶。故此疏文云。是
T2215_.58.0772c08: 菩薩從發心已來經一大阿僧祇劫方證如是
T2215_.58.0772c09: 寂然界。今祕密宗但度此一重妄執即是超
T2215_.58.0772c10: 一阿僧祇劫。行者未過此劫與辟支佛位齊
T2215_.58.0772c11: 時名爲極無言説處。爾時心滯無爲法相若
T2215_.58.0772c12: 失方便多墮二乘地證小涅槃。然菩提心勢
T2215_.58.0772c13: 力還能發起悲願。從此已後三乘逕路始分。
T2215_.58.0772c15: 觀耳。故以三乘上中下出世間心合論一僧
T2215_.58.0772c17: 卷云。若度違順八心證寂然界是名阿闍梨
T2215_.58.0772c19: 爲阿闍梨耶。又法花云。貪著小乘三藏學者
T2215_.58.0772c20: 皆勿親近。又云。有所難問不以小乘法。答
T2215_.58.0772c22: 若以小乘化乃至於一人我則墮慳貪。此事
T2215_.58.0772c24: 菩薩而不可爲阿闍梨義也。疏然所觀至平
T2215_.58.0772c25: 等觀耳者。明此寂然界大乘菩薩所證法空
T2215_.58.0772c26: 理雖勝過前小乘菩薩所解單生空理。而不
T2215_.58.0772c27: 超過彼小乘部中若適於成實宗等説諸法
T2215_.58.0772c28: 空義也。諸宗者是説出世部説俗妄眞實義。
T2215_.58.0772c29: 一説部説諸法但名義等。是等小乘部中所
T2215_.58.0773a01: 説法空義與此寂然界菩薩所證法空義尚未
T2215_.58.0773a02: 懸隔殊異云也。問成實論説法空義意何。答
T2215_.58.0773a03: 私檢成實論第十二云。問曰若以無性名無
T2215_.58.0773a04: 我者今五陰實無耶。答曰五陰實無以世諦
T2215_.58.0773a05: 故有。所以者何。諸佛説諸行盡皆如幻如化
T2215_.58.0773a06: 以世諦故有非實有也。又經中説第一義空。
T2215_.58.0773a07: 此義以第一義諦故非世諦故空。第一義者
T2215_.58.0773a08: 所謂色空無所有乃至識空無所有。是故若
T2215_.58.0773a11: 義也。故云與成實論諸宗未甚懸絶也。基師
T2215_.58.0773a12: 法苑林五根章云。成實論師名師子冑。本數
T2215_.58.0773a14: 經部別師宗。是破法有體唯有相故是名破
T2215_.58.0773a16: 義不同乃有十一。我法倶有宗乃至四者現
T2215_.58.0773a17: 通假實宗。謂説假部等。説彼無去來世現在
T2215_.58.0773a18: 世中諸法在蘊可實在界處假。隨應諸法假
T2215_.58.0773a19: 實不定。成實論等經部別師亦即此類。五俗
T2215_.58.0773a20: 妄眞實宗。謂説出世等。世俗皆假以虚妄
T2215_.58.0773a21: 故。出世法實非虚妄故。六諸法但名宗。謂一
T2215_.58.0773a22: 説部。一切我法唯假名都無體故。此通初教
T2215_.58.0773a24: 當今所明證寂然界大乘所説遍計所執門諸
T2215_.58.0773a25: 法單空義意也。此章文意與此疏同意也。此
T2215_.58.0773a26: 章所立大乘始教中有二義。一者所執我法
T2215_.58.0773a27: 空義。是即大乘始教之始義。二者依他成圓
T2215_.58.0773a28: 法妙有眞空義。謂依他妙有圓成眞實空也。
T2215_.58.0773a29: 是始教之後義也。説假部意云在蘊可實者
T2215_.58.0773b01: 彼立諸法假義也。謂蘊是積聚義故是假也。
T2215_.58.0773b02: 而彼以説諸法假義故以此今爲實義故。諸
T2215_.58.0773b03: 法在蘊中云實義也。處界是有自性義意也。
T2215_.58.0773b04: 而諸法在處界義即不稱諸法自性空義。故
T2215_.58.0773b05: 説爲假説云也。問若彼證寂然界人所行智
T2215_.58.0773b06: 與成實論等諸宗義遂可異耶可同耶。答證
T2215_.58.0773b07: 寂然界人正修證法空理兼覺生空理。成實
T2215_.58.0773b08: 等諸小乘師正修得生空理兼解法空理
T2215_.58.0773b09: 也。故正兼異也。疏由約偏眞至平等觀耳
T2215_.58.0773b10: 者。明此菩薩所證法空理尚不逮彼他縁大
T2215_.58.0773b11: 乘心等所云妙有眞空理云也。是依所執單
T2215_.58.0773b12: 空門義存我法都無解故云偏眞理作此平等
T2215_.58.0773b13: 觀耳也。平等觀者我法二執都無解名也。問
T2215_.58.0773b14: 此住心中諸法空義云何。答此義意大歸如
T2215_.58.0773b15: 唯識論中安惠論師義。問其師義云何。答彼
T2215_.58.0773b16: 論説遍計所執性處云。有義三界心及心所
T2215_.58.0773b17: 由無始來虚妄熏習雖各體一而似二生。謂
T2215_.58.0773b18: 見相二分即能取所取。是二分情有理無。此
T2215_.58.0773b20: 解法空義似是安惠菩薩所立見相二分遍
T2215_.58.0773b21: 計所執空義也。疏故以三乘至二乘異也者。
T2215_.58.0773b22: 是結歎此證寂然界大乘菩薩之所得功徳出
T2215_.58.0773b23: 過彼初劫小乘中三乘人功徳義也。謂前第
T2215_.58.0773b24: 一瑜祇劫中以菩薩縁覺聲聞人之出世八心
T2215_.58.0773b25: 爲善行瑜祇劫云也。始從上乘向下乘而如
T2215_.58.0773b26: 次分上中下而取此三乘人之違世心爲善行
T2215_.58.0773b27: 劫跛義也。是名第一劫義云也。文至第二僧
T2215_.58.0773b28: 祇乃與二乘異也者。此如上文云。彼離違順
T2215_.58.0773b29: 八心相也。至此第二劫大乘心而遠離前小
T2215_.58.0773c01: 乘中三乘違順八心故名爲過初瑜祇劫分離
T2215_.58.0773c02: 二乘地云也。彼人未離法執此人已離一重
T2215_.58.0773c03: 法執故。小乘之三乘人與大乘證寂然界菩
T2215_.58.0773c04: 薩其功徳懸異云也。問若此證寂然界大乘
T2215_.58.0773c05: 可所攝何住心耶。答十住心論中無其明此
T2215_.58.0773c06: 心説處也。但約此經疏意而可立別住心歟。
T2215_.58.0773c07: 問若爾者何住心中可安此心耶。答是證寂
T2215_.58.0773c08: 然界心是於拔業因種心後他縁大乘心前別
T2215_.58.0773c09: 所可安此住心義也。此經疏列之次第如是
T2215_.58.0773c10: 故也。問若爾何十住心論不開立此證寂然
T2215_.58.0773c11: 界心耶。答彼論意而攝入第六他縁大乘心
T2215_.58.0773c12: 中也。問其義意如何。答於他縁大乘心有初
T2215_.58.0773c13: 分後分二種行位也。而以其初分行法而而
T2215_.58.0773c14: 攝入其後分之行法也。故十住心論者以此
T2215_.58.0773c15: 證寂然界之初分心而攝入他縁大乘心之後
T2215_.58.0773c16: 分而攝入他縁大乘之後分心立十住心
T2215_.58.0773c17: 也。問以何證文得知初分後分二義差別耶。
T2215_.58.0773c19: 云。始教大乘有二分。謂初分是三乘共教
T2215_.58.0773c20: 大乘法也。是約遍計所執體用都無義而立
T2215_.58.0773c21: 一切諸法畢竟空理也。此教正當此證寂然
T2215_.58.0773c22: 界大乘所立偏空義也。彼後分義者是當他
T2215_.58.0773c23: 縁大乘所立所執都無依他似有圓成眞空三
T2215_.58.0773c24: 性不即不離義也。故十住心論初分後分相
T2215_.58.0773c25: 攝不別開立也。問若爾者何是經疏別開立
T2215_.58.0773c26: 是心耶。答約此他縁乘即有初分後分二法
T2215_.58.0773c27: 故開立二種住心無失。故經疏中明各別住
T2215_.58.0773c28: 心也。問經疏別開立證寂然界大乘者十住
T2215_.58.0773c29: 心論可依此説。而何不依是説耶。答此所
T2215_.58.0774a01: 依菩提心論釋摩訶衍論共無此説故。別不
T2215_.58.0774a02: 開立此住心而只以證寂然界心攝入他縁大
T2215_.58.0774a03: 乘心之中初心。是意最吉也。又解明順世十
T2215_.58.0774a04: 心始從第一愚童持齋心至第十決定心有十
T2215_.58.0774a05: 心也。准此義意者此於十住心亦始從愚童
T2215_.58.0774a06: 持齋心乃至證寂然界大乘爲第五。乃至祕
T2215_.58.0774a07: 密莊嚴可爲第十心意也。問若依此義故彼
T2215_.58.0774a08: 異生羝羊心立不可爲第一住心耶。答是異
T2215_.58.0774a09: 生羝羊之行偏所厭法故不可最初住心也。
T2215_.58.0774a10: 意云。此十住心如治病方藥也。此異生羝羊
T2215_.58.0774a11: 心是如所治病故立不爲能治藥中住心歟。
T2215_.58.0774a12: 問若爾者何故彼論立此所治法爲住心耶。
T2215_.58.0774a13: 答彼論是約病返成藥義病爲藥成因故立
T2215_.58.0774a14: 爲別住心也。論與經疏各取邊邊義開合不
T2215_.58.0774a15: 同無相違咎也。問何故以所治病返攝能
T2215_.58.0774a16: 治藥中而病即名爲藥耶。答此義即是涅槃
T2215_.58.0774a17: 經第三十五中有其文。云一切無明煩惱等
T2215_.58.0774a18: 結悉是佛性。何以故佛性因故。從無明行及
T2215_.58.0774a19: 諸煩惱得善五陰是名佛性。從善五陰是
T2215_.58.0774a21: 依此義意故以所治病之異生羝羊心而返爲
T2215_.58.0774a22: 入能治藥而成初住心無失也若置第一異生
T2215_.58.0774a23: 羝羊心不攝入能治教藥而始從第二愚童持
T2215_.58.0774a24: 齋心至于第九極無自性心爲八種能治教藥
T2215_.58.0774a25: 義者又大師所説也。故三摩耶戒序云。法藥
T2215_.58.0774a26: 雖萬差前所説八種法門是彼之本。然猶隨
T2215_.58.0774a27: 順機根故有淺深遲速。爲欲簡擇如是諸法
T2215_.58.0774a29: 別説意文也
T2215_.58.0774b01:
T2215_.58.0774b02:
T2215_.58.0774b03: 大日經住心品疏私記第十二
T2215_.58.0774b04: 疏經云復次至闥婆城者自下牒明第六他
T2215_.58.0774b05: 縁大乘心相之經文也。疏即是明第二重觀
T2215_.58.0774b06: 法無我性也者是總釋説此住心之經文也。
T2215_.58.0774b07: 前所言證寂然界大乘者是大乘通教菩薩也
T2215_.58.0774b09: 而纔觀法空義故。而今對彼麁劣法空觀而
T2215_.58.0774b10: 安立此第二重深妙法無我性觀法言也。今
T2215_.58.0774b11: 於此住心處所觀法無我義是依唯識無外境
T2215_.58.0774b12: 道理而悉觀察遍計所執依他圓成三性法之
T2215_.58.0774b13: 各各法無我性義也。謂所執性是情有理無
T2215_.58.0774b14: 法即體用都無性也。故不可爲實我實法也。
T2215_.58.0774b15: 依他起性是衆縁所成法故無別自性也。非
T2215_.58.0774b16: 有法之合衆縁而似有假現故不可爲實我法
T2215_.58.0774b17: 也。圓成實性是諸法眞性理寂滅都無相性
T2215_.58.0774b18: 也。諸色心等諸法者是理中絶離而不可得
T2215_.58.0774b19: 也。此理中可爲我法物都無故圓成性是法
T2215_.58.0774b20: 無我性也。以作如是觀名爲無縁乘發菩提
T2215_.58.0774b21: 心也。文大乘行發無縁乘心者是明能發菩
T2215_.58.0774b22: 提心相也。文法無我性者是明所觀菩提心
T2215_.58.0774b23: 境也。以發我法無所得觀爲無縁乘本意也。
T2215_.58.0774b24: 疏梵音莽鉢至名他縁乘者。是以一莽鉢羅
T2215_.58.0774b25: 梵語通爲無縁及他縁兩義之中先釋他縁義
T2215_.58.0774b26: 也。是約平等大悲無遮弘願而攝取法界有
T2215_.58.0774b27: 情即運載佛果大菩提彼岸義故得是他縁乘
T2215_.58.0774b28: 名也。法界衆生者所攝取物也。是地獄等十
T2215_.58.0774b29: 法界之有情是也。爲利益安樂是等衆生齊
T2215_.58.0774c01: 三大僧祇耶大劫發修習六度萬行弘願也。
T2215_.58.0774c02: 此弘願等是皆爲利他行故也。文乃至諸一
T2215_.58.0774c03: 闡提等者。是擧難教化者辨能教化之用也。
T2215_.58.0774c04: 是中諸一闡提者是有五種一闡提皆悉施利
T2215_.58.0774c05: 益遂令成佛道也。五種一闡提者。莊嚴論一
T2215_.58.0774c06: 云。無性有二一時邊無般涅槃二畢竟無般
T2215_.58.0774c07: 涅槃。時邊無般涅槃法有四一者一向行惡
T2215_.58.0774c08: 行。二者普斷諸善法。三者無解脱分善根。四
T2215_.58.0774c09: 者善因不具足。畢竟無般涅槃法者以無因
T2215_.58.0774c11: 者是無佛性人云何終可成佛耶。答如前序
T2215_.58.0774c12: 分中大那羅延金剛中具釋也。又勝鬘經云。
T2215_.58.0774c13: 謂離善知識無聞非法衆生以人天善根而成
T2215_.58.0774c14: 就之。求聲聞者授聲聞乘求縁覺者授縁覺
T2215_.58.0774c15: 乘。求大乘者授大乘。是名攝受正法堪能荷
T2215_.58.0774c17: 非法衆生授人天乘求聲聞者授聲聞乘等故
T2215_.58.0774c18: 知無性非必定也。離善知識無聞非法後可
T2215_.58.0774c19: 近善知識有依聞法故。又諸衆生今時不得
T2215_.58.0774c20: 三乘法者。皆先於無量生中不得三乘道得
T2215_.58.0774c22: 二乘正位者等者如前大那羅延中釋也。問
T2215_.58.0774c23: 他縁大乘心者是法相大乘家所立義同意
T2215_.58.0774c24: 也。而彼宗建立五性各別一分不成佛義也。
T2215_.58.0774c25: 而是大日宗所立他縁大乘明一切衆生皆成
T2215_.58.0774c26: 佛道義也彼是二宗相違云何。答彼宗且偏約
T2215_.58.0774c27: 帶權方便説存五性各別義也。是宗依佛隨
T2215_.58.0774c28: 自意趣正理而説成立是一切有情普皆成佛
T2215_.58.0774c29: 義也。是權實二宗別故無違返咎也。文約此
T2215_.58.0775a01: 無縁大悲故名他縁乘者。結義而屬名也。依
T2215_.58.0775a02: 是無怨親差別因縁發平等一子慈悲故名爲
T2215_.58.0775a03: 無縁乘也。是乘是無遮大悲行故運載一切
T2215_.58.0775a04: 衆生令到大菩提道故名云無縁乘也。疏又
T2215_.58.0775a05: 無縁者至名無縁乘也者。明第二復次名無
T2215_.58.0775a06: 縁乘釋也。謂唯識道理一切諸法皆以識心
T2215_.58.0775a07: 爲本體也。識心之外無一法而成所縁境界
T2215_.58.0775a08: 物也。約無心外境界之所執實我實法義故
T2215_.58.0775a09: 名云無縁乘也。是大乘行者是相對前第一
T2215_.58.0775a10: 僧祇劫後第二僧祇寂然界心而其次正始得
T2215_.58.0775a11: 是唯識無境觀云也。阿陀那識者是阿頼耶
T2215_.58.0775a12: 之異名也。此翻爲執持也。爲成唯識義故先
T2215_.58.0775a13: 擧根本識而成唯心義也。此時爲有爲諸法
T2215_.58.0775a14: 之根本所依而生長諸法執持諸法種子五根
T2215_.58.0775a15: 器界故名云執持識也。是蘊阿頼耶之別縁
T2215_.58.0775a16: 起義也。阿毘達摩經頌云。由攝藏諸法一切
T2215_.58.0775a18: 密經頌云。阿陀那識甚深細一切種子如暴
T2215_.58.0775a20: 上二頌以第八阿頼耶識爲別縁起根本義
T2215_.58.0775a21: 也。花嚴經頌云。三界唯一心心外無別法心
T2215_.58.0775a23: 第二釋大意也。疏此無縁乘至法無我性者。
T2215_.58.0775a24: 是明依是無縁乘之唯識觀門之二空所顯眞
T2215_.58.0775a25: 如理性名云法無我性也。疏以行者初至對
T2215_.58.0775a26: 治悉檀者。爲明是唯識觀深妙義者。以説是
T2215_.58.0775a27: 諸因縁成法上所成立中道義。而爲對遣彼
T2215_.58.0775a28: 前證寂然界大乘人方於所執空門之偏空理
T2215_.58.0775a29: 妄謂究竟至極理麁劣之觀解。而示是唯識
T2215_.58.0775b01: 觀門之中道徳也。前住心中所以其用五種
T2215_.58.0775b02: 譬喩。是遣小乘法執而爲成此偏空理故用
T2215_.58.0775b03: 幻等即空無性喩也。今至此住心所用六喩
T2215_.58.0775b04: 是以幻等假有及眞空二義爲依他之假有眞
T2215_.58.0775b05: 空義譬況也。文初劫修觀行時心沒蘊中故
T2215_.58.0775b06: 者。指彼前所對治第一劫中所有小乘法執
T2215_.58.0775b07: 失也。對治悉檀者彼證寂然界中法空理是
T2215_.58.0775b08: 實非眞勝義道理義也。但治小乘有執病之
T2215_.58.0775b09: 空藥也。不是至極法空理也。悉檀或翻遍
T2215_.58.0775b10: 施或翻宗也。此中意者爲除遣前劫小乘所
T2215_.58.0775b11: 執諸法實有之法執故。今觀所執法空而爲
T2215_.58.0775b12: 能治藥也。而所治病若除以後能治藥不可
T2215_.58.0775b13: 存也。而尚雖除有執病而存空觀藥時藥返
T2215_.58.0775b14: 成毒云也。文般若方便者。般若者此翻智惠
T2215_.58.0775b15: 也。智惠有二種一者有觀智惠。二者空觀智
T2215_.58.0775b16: 惠也。有觀智者依他圓成之智也。空觀智者
T2215_.58.0775b17: 悟遍計所執空觀智也。有觀智對治空執病。
T2215_.58.0775b18: 空觀智惠對治有執病也。故有觀空觀二智
T2215_.58.0775b19: 雙行名云方便也。是猶如治病方藥隨所治
T2215_.58.0775b20: 衆病有巧妙便宜令得救療靈驗也。般若是
T2215_.58.0775b21: 智體也。方便者智之妙用也。若捨是隨病救
T2215_.58.0775b22: 療之方便妙術而強存空藥時即墮斷滅之空
T2215_.58.0775b23: 見即被名惡取空見人也。此意如密嚴經頌
T2215_.58.0775b24: 云。譬如須彌量我見未爲惡。憍慢而著空此
T2215_.58.0775b25: 惡過於彼。空性隨應説。不應演非處。若演
T2215_.58.0775b26: 於非處甘露即爲毒。一切諸衆生生於種種
T2215_.58.0775b27: 見。欲令斷諸見爲説於空理。聞空執爲實不
T2215_.58.0775b29: 是呵責著空見人也。文濫方廣道人者。准法
T2215_.58.0775c01: 相家説者恐是似指大乘空宗清辨菩薩也
T2215_.58.0775c03: 道人以自聰明讀佛十喩自作義云。不生不
T2215_.58.0775c04: 滅如幻如化空幻爲宗。龍樹斥云。非佛法
T2215_.58.0775c06: 空相亦不可得者。是明遍計所執之離言義
T2215_.58.0775c07: 也。謂於遍計所執上凡不可論空不空義也。
T2215_.58.0775c08: 所以者何。凡此遍計所執法之體相是有ラハコソ
T2215_.58.0775c09: 於是上論セ〆若有義若無義。然所執法是從本
T2215_.58.0775c10: 已來體用都無也。爾物上何更立有無義耶
T2215_.58.0775c11: 云也。又解文云。今大乘不可得空空相亦不
T2215_.58.0775c12: 可得等者。是明此他縁大乘所觀依他圓成
T2215_.58.0775c13: 之上圓空理也。意云。爲遣所執實我實法而
T2215_.58.0775c14: 且説諸法空義也。若遣所執我法畢後於依
T2215_.58.0775c15: 他圓成二法不可成空不空之定相也。其有
T2215_.58.0775c16: 空之定相皆不可得故云也。且依他圓成二
T2215_.58.0775c17: 性其體非定有義。故云不可得空相也。意云。
T2215_.58.0775c18: 此依圓二性是不可得法也。依他法是非有
T2215_.58.0775c19: 法之似有而假現故是非眞有。非眞有故即
T2215_.58.0775c20: 是有不可得義也。圓成實性者凝然寂滅理
T2215_.58.0775c21: 而絶離衆相無所可存法也。此圓成者自性
T2215_.58.0775c22: 空無故。亦此圓成性即不可得義也。是爲除
T2215_.58.0775c23: 遣依他圓成之上有執之病故且假説依圓之
T2215_.58.0775c24: 空義云也。理實依圓二性不定空性云也。故
T2215_.58.0775c25: 基法師唯識章記云。凡云中道廣百論有三
T2215_.58.0775c26: 師釋。一清辨菩薩。此菩薩立給俗有眞空。俗
T2215_.58.0775c27: 有義非空。眞空ノ義非ト有云立給。非空非有
T2215_.58.0775c28: 中道道理今破スラクハ此ハ偏ニ俗ヲハ有眞ヲハ無ト立給。
T2215_.58.0775c29: 以偏有偏空ニコソナスヤ非ラス中道ニハ。二ハ不善瑜伽師。
T2215_.58.0776a01: 即護法門徒也。此師意ハ三性之法ヲ立置テ偏ニ
T2215_.58.0776a02: 偏計所執ヲハ云無依他圓成ヲハ云有。此ニ偏有
T2215_.58.0776a03: 遍空ニコソ非二中道ニ一。三護法正義。即廣百論云ハ
T2215_.58.0776a04: 爲レ破二有執一假説爲レ無。爲レ破二無執一假説爲
T2215_.58.0776a05: レ有。有無二説皆世俗言。勝義理中ニハ有無倶
T2215_.58.0776a06: 遣。聖智所證非有非無而有而無。又有カ釋云。
T2215_.58.0776a07: 然其眞體ハ即是俗無ナリ。非下離モ二俗無ニ一別有モノニハ中
T2215_.58.0776a09: 假説無爲レ破二無執一假説クトレ有云意何耶。答法
T2215_.58.0776a10: 非レ有ニモ非レ無ニモ。然爲レ破二有執一假説レ無爲レ破二
T2215_.58.0776a11: 空執一假説レ有ト云也。問於二此勝義道理一云事
T2215_.58.0776a12: 也。問爾於二世俗道理一如何カ云ムトスル耶。答於テハ二
T2215_.58.0776a13: 世俗道理ニ一依他ノ法ハ似有法也圓成ノ法ハ實有ノ
T2215_.58.0776a14: 法ナリト言也。問何故爾云耶。答世ノ俗門ハ淺淺故。
T2215_.58.0776a15: 就二是淺淺道理一。依他ハ似有法圓成ハ實有ノ法ト
T2215_.58.0776a16: 云フナリ就テハ二勝義ノ道理ニ一不レ可レ言レ有トモ不レ可レ言
T2215_.58.0776a17: レ無トモ也。問爾其依他圓成ノ法體有ニシテヤ不レ可レ言
T2215_.58.0776a18: レ有トモ不レ可レ言レ無トモ耶。爲當無ニシテヤ不レ可レ言レ有トモ
T2215_.58.0776a19: 不レ可レ言レ無トモ耶。答清辨ノ御意ハ空ニシテ不レ可レ言
T2215_.58.0776a20: レ有トモ不レ可レ言レ無トモ云ナリ。護法ノ御意ハ依他ノ法ハ非
T2215_.58.0776a21: 有似有ニシテ不レ可レ言レ有トモ不レ可レ言レ無トモ云。圓成
T2215_.58.0776a22: 法凝然常住ノ實有ノ法ニシテ不レ可レ言レ有トモ不レ可レ言
T2215_.58.0776a23: レ無トモ也。問其爲レ破二有執一假説レ無者。誰カ爲レ破二
T2215_.58.0776a24: 有執一假説レ無云事耶。爲レ破二空執一假説レ有者
T2215_.58.0776a25: 誰爲レ破二空執一假説レ有云事耶。答愚夫異生ハ
T2215_.58.0776a26: 起レ有執一。爲レ破二此有執一假説レ無。撥無外道及
T2215_.58.0776a27: 清辨等起二空執一。爲レ破二此空執一假説レ有ト也。問
T2215_.58.0776a28: 愚夫異生何カ起二有執一耶。答愚夫異生執二實ノ色
T2215_.58.0776a29: 心ノ法有ト一遣ムトテ二此執一無二實ノ色心ノ法一云ムトシテ假説
T2215_.58.0776b01: レ無ト。撥無外道清辨等執二一切法ハ皆空ナリト一遣シテ二
T2215_.58.0776b02: 此空執一假説レ有ト。然於二眞勝義ノ道理ニ一不レ可
T2215_.58.0776b04: 無所空故者是約遍計所執都無義而釋成可
T2215_.58.0776b05: 離所執空之定執義也。謂所執都無法也。何
T2215_.58.0776b06: 於是不可得法上敢可論定無義耶云也。又
T2215_.58.0776b07: 解文雖觀諸法無所有者。是且擧依圓二性
T2215_.58.0776b08: 之空義而遂欲顯示二性非空義也。謂二性
T2215_.58.0776b09: 空者是於依圓二性而明無實我實法義也。
T2215_.58.0776b10: 是依圓二性之非有義也。文然亦於諸法無
T2215_.58.0776b11: 所空者。是遂明依圓二性之非空義也。是二
T2215_.58.0776b12: 智之境故非空也。亦是縁起法之相及性故
T2215_.58.0776b13: 非空也。都無法豈成縁起法之相。亦成其性
T2215_.58.0776b14: 耶云也。都無法是不成因縁義故。疏須離有
T2215_.58.0776b15: 至法無我性者。是重結成此中道法無我正
T2215_.58.0776b16: 觀義也。問此妙義深旨以何知爾耶。答慈恩
T2215_.58.0776b17: 法師唯識章云。一遣虚存實。觀遍計所執唯
T2215_.58.0776b18: 虚妄起都無體用。應正遣空情有理無故。觀
T2215_.58.0776b19: 依他圓成諸法體實二智境界。應正存有理
T2215_.58.0776b20: 有情無故。又云。由無始來執我法爲有撥事
T2215_.58.0776b21: 理爲空故。此觀中遣者空觀對破有執存者
T2215_.58.0776b22: 有觀對遣空執。今觀空有而遣有有空空若
T2215_.58.0776b23: 無亦無空有以彼空有相待觀成純有純空誰
T2215_.58.0776b24: 之空有。故欲證入離言法性皆須依此方便
T2215_.58.0776b25: 而入。非謂有空皆即決定證眞觀位。非有非
T2215_.58.0776b26: 空法無分別性離言故。要觀空方證眞者謂
T2215_.58.0776b27: 要觀彼遍計所執空爲門故入於眞性眞體非
T2215_.58.0776b29: 相當彼基師唯識章中所云遣虚存實之中道
T2215_.58.0776c01: 觀法也。此中遣虚觀下正遣増益有執。傍遣
T2215_.58.0776c02: 損減空執。存實觀下正遣損減執傍遣増益
T2215_.58.0776c03: 執也。遣虚存實觀者一念相雙運正觀故於
T2215_.58.0776c04: 一時中此二執同時除遣也。彼増減二執互
T2215_.58.0776c05: 相待成立故以此二觀互各傍正除遣彼二執
T2215_.58.0776c06: 也。今此私意爲最要殊妙也。疏爲欲淨除至
T2215_.58.0776c07: 蘊阿頼耶者。是爲除所知障成滿一切種智
T2215_.58.0776c08: 故。隨順往昔諸菩薩修唯識觀而得佛果者。
T2215_.58.0776c09: 今行者如彼觀法可登佛果也。是爲如先達
T2215_.58.0776c10: 者所行道軌則故也。故云觀察蘊阿頼耶識
T2215_.58.0776c11: 自相自性等也。前證寂然界菩薩但解了所
T2215_.58.0776c12: 執空門義未解知生滅阿頼耶識之變現色等
T2215_.58.0776c13: 有爲諸法義故猶未離智障。又未成種智
T2215_.58.0776c14: 云也。蘊阿頼耶者是識蘊所攝第八識云也。
T2215_.58.0776c15: 凡於阿頼耶有二種。一者識蘊所攝依他生
T2215_.58.0776c16: 滅阿頼耶識。是如唯識論等常途説也。二者
T2215_.58.0776c17: 非識蘊所攝是如來藏眞如阿頼耶也。如密
T2215_.58.0776c18: 嚴經云。佛説如來藏以爲阿頼耶。頼耶即密
T2215_.58.0776c20: 此二阿頼耶之中但此教菩薩之所觀是生滅
T2215_.58.0776c21: 阿頼耶識也。未逮觀無生滅阿頼耶但得一
T2215_.58.0776c22: 分生滅之義以於眞如未能融通。但説凝然
T2215_.58.0776c23: 不作諸法故就縁起生滅事中建立阿頼耶。
T2215_.58.0776c24: 從業等種辨體而生異熟報識爲諸法依方便
T2215_.58.0776c26: 即楞伽至皆是此意者是於此他縁乘句中總
T2215_.58.0776c27: 攝盡明諸唯識教迹一切經論云也。疏經言
T2215_.58.0776c28: 知自至界唯心也者。觀此生滅阿頼耶自性
T2215_.58.0776c29: 時了知三界一切色等諸法皆是唯心所變現
T2215_.58.0777a01: 法云也。謂依此阿頼耶而三界一切諸法興
T2215_.58.0777a02: 起故云也。疏幻陽炎影至雙辨有無者。是明
T2215_.58.0777a03: 觀此生滅之藏識假有非實義之喩云也。此
T2215_.58.0777a04: 幻等六喩是帶似有眞無義故也。以此喩合
T2215_.58.0777a05: 似有藏識非眞有者。是似有性即空義云也。
T2215_.58.0777a06: 疏明蘊阿頼耶至有殊矣者。是明此他縁乘
T2215_.58.0777a07: 中所明藏識如幻等六喩與前證寂然界大乘
T2215_.58.0777a08: 所用如幻等五喩淺深不等云也。此大乘意
T2215_.58.0777a09: 是爲明依他第八識之自從四縁生起亦成諸
T2215_.58.0777a10: 法之所依縁體。與縁起諸法雖爲因縁而唯
T2215_.58.0777a11: 非眞有性似有現義也。彼前證寂然界大乘
T2215_.58.0777a12: 是唯爲觀顯遍計所執之諸法自性都無義
T2215_.58.0777a13: 故。唯觀無性空義不知是別縁起諸法因縁
T2215_.58.0777a14: 由。而用幻等遍空喩意也。而不用幻等假有
T2215_.58.0777a15: 喩義意云也。故彼此兩意異云也。疏阿頼耶
T2215_.58.0777a16: 義至正翻爲室者。是從下釋蘊阿頼耶義之
T2215_.58.0777a17: 中是明翻譯之異説也。唐玄奘三藏阿頼耶
T2215_.58.0777a18: 義翻云藏識。故唯識論云。謂與雜染互爲縁
T2215_.58.0777a19: 故。有情執爲自内我故。則能顯示初能變識
T2215_.58.0777a21: 法種子及現行根身器世界等而令不失壞。
T2215_.58.0777a22: 亦有情妄執此識而成我愛。與彼我愛被伏
T2215_.58.0777a23: 藏。而今被隱如幻假有性故名云含藏也。又
T2215_.58.0777a24: 阿毘達磨經頌云。由攝藏諸法一切種子識
T2215_.58.0777a26: 是室宅義也。疏謂諸蘊於至故以爲名者是
T2215_.58.0777a27: 釋室義也。謂色受想行識諸蘊是從此識家
T2215_.58.0777a28: 所持種子現生。行彼現行之刹那刹那而終
T2215_.58.0777a29: 盡時位亦留自生種子則熏習於此識。而後
T2215_.58.0777b01: 亦令生自類現行也。故以此第八識爲五蘊
T2215_.58.0777b02: 所依窟宅故云室也。疏然阿頼耶至三者眞
T2215_.58.0777b03: 實義者從下。約遍計所執依他起圓成實三
T2215_.58.0777b04: 性明阿頼耶差別義也。於三性法各有阿頼
T2215_.58.0777b05: 耶義。其遍計所執阿頼耶義者。此第八識則
T2215_.58.0777b06: 與妄情以爲成我見之所依義故。有我愛執
T2215_.58.0777b07: 藏義故。唯識論云。有情執爲自内我故者
T2215_.58.0777b08: 此義也。約依他性立阿頼耶義者。謂此第八
T2215_.58.0777b09: 識則唯非有之似有法。而與縁起諸法爲其
T2215_.58.0777b10: 根本體性。能攝持諸法種子而成諸法現行。
T2215_.58.0777b11: 又爲諸法種子之所熏所依處故名爲阿頼
T2215_.58.0777b12: 耶。阿頼耶是藏義也。故成唯識論云。謂與
T2215_.58.0777b13: 雜染互爲縁者此義意也。又眞實阿頼耶者
T2215_.58.0777b14: 約眞如性名爲阿頼耶云也。此眞如性與前
T2215_.58.0777b15: 依他性藏識是爲其眞實自性體云也。唯識
T2215_.58.0777b16: 宗所云識自性唯識者是義也。又此眞如性
T2215_.58.0777b17: 是與迷悟法爲所依縁而依持諸功徳及過患
T2215_.58.0777b18: 法故名爲藏也。又楞伽經云。如來藏者爲善
T2215_.58.0777b19: 不善因受苦樂與因倶。若生若滅等者此義
T2215_.58.0777b20: 意也。又勝鬘經不増不減經等所明不空如
T2215_.58.0777b21: 來藏者是即此眞實性頼耶義也。眞如性之
T2215_.58.0777b22: 即攝持恒沙萬徳義名爲眞實性之頼耶義
T2215_.58.0777b23: 故。但約此莊嚴論正意者。眞如理爲阿頼耶
T2215_.58.0777b24: 意者爲依他之第八識之自性故也。又是眞
T2215_.58.0777b25: 如理者即爲一切凡聖之迷悟所依故則立阿
T2215_.58.0777b26: 頼耶義也。非謂眞如自受染熏習而成諸法
T2215_.58.0777b27: 也。若唯約遍計所執而立眞如阿頼耶義者。
T2215_.58.0777b28: 法藏師云。所攝名藏謂諸衆生取爲我故。所
T2215_.58.0777b29: 以然者良以眞心不守自性隨熏和合似一似
T2215_.58.0777c01: 常故。諸愚者以似爲眞取爲内我。我見所攝
T2215_.58.0777c02: 故名爲藏。云又此疏上文云。然世尊密意説
T2215_.58.0777c03: 如來藏爲阿頼耶。若佛法中人不觀自心實
T2215_.58.0777c05: 分別頼耶爲言也。問何故名分別義。答此唯
T2215_.58.0777c06: 有妄情執取想而無其道理之實境界故云分
T2215_.58.0777c07: 別也。故基師云。遍計所執唯虚妄起情有理
T2215_.58.0777c10: 情假者即此意也。又説眞實性頼耶義如密
T2215_.58.0777c11: 嚴經云。如來清淨藏亦名無垢智常住無垢
T2215_.58.0777c12: 終離四句言説。佛説如來藏以爲阿頼耶。惡
T2215_.58.0777c14: 此莊嚴論意者。是依他頼耶識之性眞如理
T2215_.58.0777c15: 義。即爲如來藏阿頼耶云也。楞伽勝鬘所説
T2215_.58.0777c16: 如來藏者即此義同也。疏如大乘莊嚴至無
T2215_.58.0777c17: 戲論者。是從下引莊嚴論第四頌文明三性
T2215_.58.0777c18: 法之阿頼耶義也。此莊嚴論頌是彌勒菩薩
T2215_.58.0777c20: 迷依無説無戲論二句頌是明頼耶識之有於
T2215_.58.0777c21: 三性差別義云也。疏故應知三性倶眞實所
T2215_.58.0777c22: 依者。此二句結上意也。又有二句偈其文云。
T2215_.58.0777c24: 此疏不引用此二句頌也。疏故應知三性倶
T2215_.58.0777c25: 眞實所依者。明此三性各各互相待建立義
T2215_.58.0777c26: 也。且從下是述釋論之釋此四句頌意之文
T2215_.58.0777c27: 也。有人云。撿彼釋論文無故字只云此中應
T2215_.58.0777c29: 故者。是引釋論之釋彼離二言之所表分別
T2215_.58.0778a01: 頼耶義文也。是分別性頼耶者如法藏師云
T2215_.58.0778a02: 所攝名藏謂諸衆生取爲我故。所以然者良
T2215_.58.0778a03: 以眞心不守自性隨熏習和合似一似常故。
T2215_.58.0778a04: 諸愚者以似爲眞取爲内我。我見所攝故名
T2215_.58.0778a06: 釋成遍計所執性名爲阿頼耶識之義也。謂
T2215_.58.0778a07: 離於依他内心之外境及與離於依他内境之
T2215_.58.0778a08: 外心倶爲不可得法也。而外人強令此二法
T2215_.58.0778a09: 相離故云離二也。謂是執著於心境互相捨
T2215_.58.0778a10: 離而不互相待義。而是即虚妄成立能取心
T2215_.58.0778a11: 所取境説名遍計所執之二取性也。又是所
T2215_.58.0778a12: 執分別法。是情有理無而唯妄執心之所分
T2215_.58.0778a13: 別境故亦名分別性也。故成唯識論破遍計
T2215_.58.0778a14: 所執二取云。既無實境離能取識寧有實識
T2215_.58.0778a16: 云。初二句破遍計所執之所取能取心境實
T2215_.58.0778a17: 有虚妄義也。後二句成立依他能所二取之
T2215_.58.0778a18: 正義也。問何故遍計所執名眞實性耶。答有
T2215_.58.0778a19: 二義一者約迷情前執實有法之念故。抂隨
T2215_.58.0778a20: 迷情且與眞實名也。二者約覺悟前是所執
T2215_.58.0778a21: 能取所取。畢竟都無理故。此二取畢竟都無
T2215_.58.0778a22: 義者是所執之眞實性云也。故次文云由能
T2215_.58.0778a23: 取所取畢竟無故者此句釋分別性之眞實義
T2215_.58.0778a24: 云也。謂以理無義爲眞實義云也。然不稱道
T2215_.58.0778a25: 理而即遠離此心内境境内心之所成所取能
T2215_.58.0778a26: 取互爲因義而虚狂妄情執謂有心外境境外
T2215_.58.0778a27: 心。令互相離則説名分別性云也。又唯妄心
T2215_.58.0778a28: 之所分別縁慮之法名曰分別性也。故唯識
T2215_.58.0778a29: 論大疏云。所執性名無體隨情假者是也。是
T2215_.58.0778b01: 遍計所執性者。是以能取所取畢竟都無爲顯
T2215_.58.0778b02: 分別性之眞實義也。疏迷依者至諸分別故
T2215_.58.0778b03: 者。是明依他起性阿頼耶識也以是頼耶識
T2215_.58.0778b04: 爲遍計所執成所依縁也。謂遍計所執之情
T2215_.58.0778b05: 有分別妄執無獨起也。要待依他起性非有似
T2215_.58.0778b06: 有法爲所依詫而被計是似有義起實我實法
T2215_.58.0778b07: 執云也。故是依他法是爲所執之迷亂法成
T2215_.58.0778b08: 所依義而成所遍計境故名迷依。又凡總言
T2215_.58.0778b09: 之者。此第八識爲一切虚妄分別心成所依
T2215_.58.0778b10: 止根本也。謂一切有漏虚妄分別心心所法。
T2215_.58.0778b11: 皆從第八識之所持種子生起故。指是第八
T2215_.58.0778b12: 識名迷依也。或於第八識所變境界而成妄
T2215_.58.0778b13: 分別想故名迷依也。又別言之者。第七識於
T2215_.58.0778b14: 是第八識見分成我法執故名爲迷依也。然
T2215_.58.0778b15: 是第八阿頼耶識是依他起性而如幻假有
T2215_.58.0778b16: 性非無故亦名眞實性也。疏無説無戲至無
T2215_.58.0778b17: 戲論故者。是第三明頼耶識之圓成實性義
T2215_.58.0778b18: 也。此眞如性即遠離前遍計所執妄有與依
T2215_.58.0778b19: 他起性假有相而衆相寂滅自性凝然常住不
T2215_.58.0778b20: 變理性也。是眞如理性是言語道斷心行處
T2215_.58.0778b21: 滅唯正體智之内所證境也。是諸法之眞實
T2215_.58.0778b22: 性故名云眞實性也。成唯識論第二云。謂空
T2215_.58.0778b23: 無我所顯眞如有無倶非。心言路絶與一切
T2215_.58.0778b24: 法非一非異等。乃至此五皆依眞如假立。眞
T2215_.58.0778b25: 如亦是假施設名。遮撥爲無故。説爲有。遮執
T2215_.58.0778b26: 爲有故説爲空。勿謂虚幻故説爲實理。非妄
T2215_.58.0778b28: 此義如密嚴經云。如來清淨藏亦名無垢智。
T2215_.58.0778c01: 實譬喩偈云。如彼起幻師譬説虚分別者。釋
T2215_.58.0778c02: 前第一句中所標迷依言之義也。釋論釋曰
T2215_.58.0778c03: 如幻師乃至爲顛倒因者。是釋上如彼起幻
T2215_.58.0778c04: 師譬説虚分別二句頌意也。此二句偈中。第
T2215_.58.0778c05: 一句開喩第二句合喩也。譬者比類義也。釋
T2215_.58.0778c06: 論文云如幻師依呪術乃至以爲迷因者是釋
T2215_.58.0778c07: 第一句開喩義也。釋論云如是虚分別乃至
T2215_.58.0778c08: 爲顛倒因者是釋第二句合喩義也。意云。虚
T2215_.58.0778c09: 妄分別者是能遍計心。是即喩幻師也。此能
T2215_.58.0778c10: 遍計心之幻術師是以所迷依他性爲迷倒因
T2215_.58.0778c11: 縁而能生遍計所執分別性云也。猶如彼幻
T2215_.58.0778c12: 師以實草木等爲依縁此草木上狂以呪術力
T2215_.58.0778c13: 而妄人前令現見人畜等金銀等物也。而但
T2215_.58.0778c14: 以妄現幻事而爲妄見人之執實有人馬等之
T2215_.58.0778c15: 迷體云也。凡於虚妄分別有二義。一者能遍
T2215_.58.0778c16: 計分別心。是染分依他也。此分別者心心所
T2215_.58.0778c17: 之妄縁分別所縁境界之名也。二者遍計所執
T2215_.58.0778c18: 分別。是離於心之所取境。與離於境之能取
T2215_.58.0778c19: 心也。但此中譬説虚分別者是能遍計心之
T2215_.58.0778c20: 分別是也。故名分別義不分離義也。偈云如
T2215_.58.0778c21: 彼諸幻事譬説二種迷者。此二句偈是釋前
T2215_.58.0778c22: 偈中所云離二言所標。是所執分別性義也。
T2215_.58.0778c23: 上一句偈開喩下一句合喩也。釋論釋曰又
T2215_.58.0778c24: 如幻師像金乃至二迷恒時顯現者。是釋此
T2215_.58.0778c25: 下第二句偈之文也。意云。如彼幻術師之所
T2215_.58.0778c26: 作諸幻事之虚妄變現種種象馬金銀等人物
T2215_.58.0778c27: 是皆妄有非實物也。然此虚妄遍計心所分
T2215_.58.0778c28: 別性。是似實我實法也。是違道理境。而以執
T2215_.58.0778c29: 離於心而有境。執離於境有心之迷情妄執
T2215_.58.0779a01: 生故。云二迷恒時顯現也。所起分別性者是
T2215_.58.0779a02: 遍計所執之所取能取性也。疏次偈云如彼
T2215_.58.0779a03: 無體故得入第一義者。此二句偈是依了知
T2215_.58.0779a04: 前所云所執之理無義。與依他之假有而無自
T2215_.58.0779a07: 是明了知前所云所執之情有義與依他似有
T2215_.58.0779a08: 義云也。疏此中意言者。釋論總釋是一行偈
T2215_.58.0779a09: 大意也。疏如彼幻事至第一義諦者是約合
T2215_.58.0779a10: 喩以釋上二句意也。謂以幻事無實體義喩
T2215_.58.0779a11: 所執之二取理無義與依他之心境似有虚假
T2215_.58.0779a12: 義。故云無有實體也。是行者依了達所執二
T2215_.58.0779a13: 取都無義與依他心境似有虚假義故。證入
T2215_.58.0779a14: 以此法爲門所顯眞如性。名爲悟入圓成實性
T2215_.58.0779a15: 第一義諦也。以此義喩了達幻事無體義也。
T2215_.58.0779a16: 疏又如幻事至世諦之實者。是釋下二句偈
T2215_.58.0779a17: 之合喩也。謂以約虚誑迷情前者幻者及幻
T2215_.58.0779a18: 事非都無義。喩世諦非無義也。幻者者是指
T2215_.58.0779a19: 起幻事之師也。幻事者幻師所現虚妄人馬
T2215_.58.0779a20: 等幻法是也。是等法妄情之前似有顯現也。
T2215_.58.0779a21: 理實者是都無法也。是以能迷妄分別及所
T2215_.58.0779a22: 執二取之情有義。而喩幻師妄業與幻事之似
T2215_.58.0779a23: 有二義也。疏又偈云彼事無體至得眞實義
T2215_.58.0779a24: 者。是一偈。是釋以所執二取空爲門而得入
T2215_.58.0779a25: 生法二空眞如而證菩提涅槃之利益義也。
T2215_.58.0779a26: 從此已下有二行偈。是釋上一行偈意也。謂
T2215_.58.0779a27: 初一偈釋上二句偈。後一偈釋下二句偈也。
T2215_.58.0779a28: 是其初一偈也。疏釋云。若人至眞實性義也
T2215_.58.0779a29: 者。是以喩釋此偈意也。意云。若依依他性
T2215_.58.0779b01: 之如幻假有義與圓成實性凝然寂滅性義而
T2215_.58.0779b02: 遣去所執之二取虚妄相時。即證入二空理云
T2215_.58.0779b03: 也。於此義中法喩合者。彼幻術師依呪術力
T2215_.58.0779b04: 故。以草木瓦石等妄念。變現金銀等人畜等
T2215_.58.0779b05: 也。然迷人則見其妄所現金銀等而則妄情
T2215_.58.0779b06: 謂實金銀等也。其妄念所執金銀等是即所
T2215_.58.0779b07: 執性也。依彼呪術因縁力故。於草木等上。假
T2215_.58.0779b08: 施設顯現似金銀等物。是依他性也。是雖非
T2215_.58.0779b09: 實金等不無假現金等。故彼幻師之變現之
T2215_.58.0779b10: 所依詫實草木等。是喩圓成實性也。圓成實
T2215_.58.0779b11: 是諸有爲法之性空眞實自性故也。若捨幻
T2215_.58.0779b12: 事實執而見虚假非實幻事人。必知見其所依
T2215_.58.0779b13: 詫者實草木等云也。又解。凡於幻師所作幻
T2215_.58.0779b14: 事者不論之迷悟執非執義。皆喩遍計所執
T2215_.58.0779b15: 性也。以幻事之所依詫實草木等喩依他圓
T2215_.58.0779b16: 成二性也。是妄分別之所迷境界故也。是依
T2215_.58.0779b17: 他圓成不即不離義故合喩一種草木等也。
T2215_.58.0779b18: 若細合喩者。以草木等總通相喩依他性也。
T2215_.58.0779b19: 以是草木等所有色香味觸四微塵性喩圓成
T2215_.58.0779b20: 性也。疏偈云事彼處至是故説是幻者。一
T2215_.58.0779b21: 偈但約幻喩明幻事似有而非眞有義也。若
T2215_.58.0779b22: 是所執義者是情有理無故。若依他起性者。
T2215_.58.0779b23: 非有似有義故。皆無體無性義也。彼處者依
T2215_.58.0779b24: 他起處是也。有者前二迷是也。依此所執似
T2215_.58.0779b25: 有非眞有義故。幻事義成立也。文此偈明幻
T2215_.58.0779b26: 事有而非有者。是擧標幻事似有非有義而。
T2215_.58.0779b27: 明前二迷無體義也。文何以故者徴問也。文
T2215_.58.0779b28: 有者謂幻像事彼處顯現故者。是細釋此義
T2215_.58.0779b29: 意也。幻像事者。是幻術所現金銀人畜等假
T2215_.58.0779c01: 施設相貌形像也。是喩遍計所執性也。是幻
T2215_.58.0779c02: 事即無體義也。彼處顯現者是於彼實草木
T2215_.58.0779c03: 等處而此幻事現也。是依他起性即是迷依
T2215_.58.0779c04: 義也。依幻師呪術因縁力故。假現幻事像云
T2215_.58.0779c05: 也。此幻事像雖顯此草木等處。而所現人馬
T2215_.58.0779c06: 金寶等是相似而。非實人馬金寶等云也。疏
T2215_.58.0779c07: 如是有體至説彼是幻者。依此上幻事像似
T2215_.58.0779c08: 有非眞有義故成立幻化義云也。謂非眞有
T2215_.58.0779c09: 物是猶虚無義也。此虚無物之似有現故。幻
T2215_.58.0779c10: 事義成也。疏文偈云無體非無體非無體即
T2215_.58.0779c11: 體無體體無二是故説是幻者。此偈意云。重
T2215_.58.0779c12: 成前偈中以幻事像之似有非眞意而成立此
T2215_.58.0779c13: 幻義之意也。今此頌意是以幻事像之非有
T2215_.58.0779c14: 似有義而成立此幻事義也。謂非有法之被
T2215_.58.0779c15: 引發於衆縁似有顯現。是猶不都無法云也。
T2215_.58.0779c16: 偈中無體者。是幻事也。是非實有之法故云
T2215_.58.0779c17: 無也。非無體者是此幻事即似有顯現故云
T2215_.58.0779c18: 非無體也。又云。非無體即體。無體體無二
T2215_.58.0779c19: 者。是似有非眞義與非有似有義。是遂無二
T2215_.58.0779c20: 無別義云也。依此無二義故幻義成云也。問
T2215_.58.0779c21: 何名非有似有似有非有法義耶。答色即是
T2215_.58.0779c22: 空者是似有非有義。空即是色者方非有之
T2215_.58.0779c23: 似有義也。問於遍計所執及依他性倶有非
T2215_.58.0779c24: 有似有似有非有義耶。答二性倶有非有似有
T2215_.58.0779c25: 似有非有義也。問何云所執非有似有似有
T2215_.58.0779c26: 非有義耶。答所執從本以來唯體用都無道
T2215_.58.0779c27: 理存也。是名云所執非有義也。然雖此所執
T2215_.58.0779c28: 從本以來唯有體用都無道理ニ而於迷情前似
T2215_.58.0779c29: 有實我法體用。此情有之我法説名所執之
T2215_.58.0780a01: 似有義也。問依他之非有似有似有非有義
T2215_.58.0780a02: 意何。答依他諸法之未衆縁和合以前。又設
T2215_.58.0780a03: 雖衆縁和合後成色等諸法此性空寂而終可
T2215_.58.0780a04: 滅無性也。而無有一法獨實有色心等法。而
T2215_.58.0780a05: 唯有不生不滅凝寂理名曰依他之非有義
T2215_.58.0780a06: 也。然此寂滅無生理被引發衆因縁積集和
T2215_.58.0780a07: 合力而忽然成假僞之生滅有爲法。説名依
T2215_.58.0780a08: 他之似有義也。此依他起衆縁和合成法。是
T2215_.58.0780a09: 本無之假有法故名曰似有義也。問凡有非
T2215_.58.0780a10: 有似有似有非有義何。答非有似有義是順
T2215_.58.0780a11: 向下流轉門義也。謂背本覺眞空理而下流
T2215_.58.0780a12: 生死有法中義也。似有非有義是順向上還
T2215_.58.0780a13: 源門義也。謂雖流轉生死有法中而依不失
T2215_.58.0780a14: 此此性空理義終有還歸本覺眞心力云也。
T2215_.58.0780a15: 故此下文所辨非有似有似有非有義倣此可
T2215_.58.0780a16: 解也。問依他性名云非有似有義爾也。若有
T2215_.58.0780a17: 指所執性名非有似有之文證耶。答此莊嚴
T2215_.58.0780a19: 論基師疏解云。此中似言似心外所執實二
T2215_.58.0780a21: 非有似有義耶。疏此偈明幻事非有而有者
T2215_.58.0780a22: 是總擧此上一行偈而成此偈大意所明非有
T2215_.58.0780a23: 似有義也。疏何以故者是徴問也。疏非有
T2215_.58.0780a24: 謂彼幻事無體者釋上偈初句之無體之二字
T2215_.58.0780a25: 義也。無體者是非有義也。疏由無實體故而
T2215_.58.0780a26: 有者。是釋上初句中非無體三字之義也。非
T2215_.58.0780a27: 無體者是假有義也。疏謂幻事非無體由像
T2215_.58.0780a28: 顯現故者。是釋成上句非無體義也。謂幻
T2215_.58.0780a29: 事者幻師所現人馬等是也。是雖無其實體
T2215_.58.0780b01: 而其實無法之妄似有顯現故假説爲有也。
T2215_.58.0780b02: 此假有物者約迷情之前是非都無義云也。
T2215_.58.0780b03: 疏如是無體與有體無二者。釋成理無之所
T2215_.58.0780b04: 執之非有義與情有似有義即一無別意也。
T2215_.58.0780b05: 疏由此義故説彼是幻者。是結成譬喩之幻
T2215_.58.0780b06: 事非有似有義也。此意者欲顯示所執性之
T2215_.58.0780b07: 非有似有義也。疏此幻即譬諸蘊者。是合喩
T2215_.58.0780b08: 文也。以非有似有之幻事之即似有非有義
T2215_.58.0780b09: 而喩遍計所執性之五蘊即空義也。是情有
T2215_.58.0780b10: 理無法即非有似有顯現意也。是非指依他
T2215_.58.0780b11: 起性之五蘊也。依他性不情有理無法故也。
T2215_.58.0780b12: 疏何以故至不可得故者。是明所執之似有
T2215_.58.0780b13: 之非眞有義也。謂雖所取能取之二執性像
T2215_.58.0780b14: 顯現於迷情之前。而其所執之二取性者於
T2215_.58.0780b15: 道理中都無義云也。是二影顯現者是指遍
T2215_.58.0780b16: 計所執性之當情現之相也。是非心中現相
T2215_.58.0780b17: 分也。疏故説色等有體即是無體者。是結成
T2215_.58.0780b18: 所執性之二取之五蘊似有非有義也。疏復
T2215_.58.0780b19: 次虚妄分別非有而有者。是對前文所辨所
T2215_.58.0780b20: 執性之似有非有義。今更亦明所執性之非
T2215_.58.0780b21: 有似有義也。疏何以故彼二都無實體然有
T2215_.58.0780b22: 影顯現故者。是釋成所執性之非有似有之
T2215_.58.0780b23: 當情現之妄有相也。是即理無即情有而妄
T2215_.58.0780b24: 相現也。疏故説色等無體與有體無二者。是
T2215_.58.0780b25: 結成所執之理無與情有義遂明無二無別義
T2215_.58.0780b26: 也。此義意云。非有似有與似有非有義者是
T2215_.58.0780b27: 無二無別意也。疏由此有無不二能遮建立
T2215_.58.0780b28: 誹謗及趣小乘寂滅者。是歎其悟入者之徳
T2215_.58.0780b29: 也。謂明悟入所執性與彼依他性之倶皆非
T2215_.58.0780c01: 有似有似有即空及不二中道義者。是能不
T2215_.58.0780c02: 違世俗勝義二諦道理而勝進大乘大菩提道
T2215_.58.0780c03: 法。即遠離小乘道之趣寂滅灰炭之小涅槃
T2215_.58.0780c04: 失云也。遮建立者示捨増益所執之咎。是明
T2215_.58.0780c05: 由悟入勝義諦義也。是即由悟入圓成實性
T2215_.58.0780c06: 性空理義故也。遮誹謗者。示捨損減之失也。
T2215_.58.0780c07: 是明由悟入依他起性似有義及遍計所執性
T2215_.58.0780c08: 妄有義也。疏所以然者不應安立者。是悟入
T2215_.58.0780c09: 無相此道理大乘行者是依悟入彼圓成實性
T2215_.58.0780c10: 之性空義及所執性之似有即空義與依他性
T2215_.58.0780c11: 似有即空義故。不應安立色等五蘊法云也。
T2215_.58.0780c12: 疏由於有體知世諦故不應誹謗者。明依悟
T2215_.58.0780c13: 入世俗諦故大乘行者不應起廢無之斷見義
T2215_.58.0780c14: 也。謂悟入依他性之非有似有義故應安立
T2215_.58.0780c15: 五蘊等法四諦十二因縁等道理義也。疏又
T2215_.58.0780c16: 以彼無別故不應厭有體入小涅槃者。是明
T2215_.58.0780c17: 依悟入二諦中道道理故不應生極厭生死苦
T2215_.58.0780c18: 果想。生樂求入小涅槃樂想也。謂趣寂二
T2215_.58.0780c19: 乘者。是極厭患有漏身心心自體有生死之
T2215_.58.0780c20: 過失而欣求入小涅槃灰炭之樂云也。而此
T2215_.58.0780c21: 大乘行菩薩者悟入諸法如幻假有義故。不
T2215_.58.0780c22: 可生生死極厭離心。不可入小涅槃欣樂之
T2215_.58.0780c23: 心也。爲上求菩提下化衆生故盡未來際久
T2215_.58.0780c24: 住于世間不可入無餘涅槃也。疏彼偈又云。
T2215_.58.0780c25: 幻像及取幻迷故説有二如是無彼二而有二
T2215_.58.0780c26: 可得者。是一行偈者是約迷人之所取虚狂
T2215_.58.0780c27: 所執著幻事即分此所取幻事與能取迷人
T2215_.58.0780c28: 也。謂約迷人之取虚狂幻事時分所取幻事
T2215_.58.0780c29: 與能取之幻人云也。所取幻像者是妄僞所
T2215_.58.0781a01: 現之人馬金銀草木等衆像是物也。故彌勒
T2215_.58.0781a02: 四禮文爲誘諸天現都率。其猶幻士出衆形
T2215_.58.0781a03: 元無人馬迷情有達者幻知未曾然者此義意
T2215_.58.0781a04: 也。此所取幻事與能取幻心之二法者。是非
T2215_.58.0781a05: 道理所可有之心境法也。幻事之人馬等衆
T2215_.58.0781a06: 像者是幻師之呪術力所爲之虚狂所現物也。
T2215_.58.0781a07: 而彼能縁執是虚狂幻事之能取心者。約道
T2215_.58.0781a08: 理義者凡不應生起法云也。謂依他内心即
T2215_.58.0781a09: 生諸境界也。而亦還依託境界即生心識故
T2215_.58.0781a10: 也。而彼境界既實無也。能縁慮是無境界
T2215_.58.0781a11: 之心豈可生起耶云也。疏骨像及取骨觀故
T2215_.58.0781a12: 亦説二無二而説二可得亦如是者。是前文
T2215_.58.0781a13: 約迷心則明所執幻事與能取迷心二法差別
T2215_.58.0781a14: 畢也。今者更約不淨觀覺悟心。即明所取境
T2215_.58.0781a15: 能取心二法差別義也。此偈約依他起性法
T2215_.58.0781a16: 而明所取相能取心之二而不二義也。此偈
T2215_.58.0781a17: 是總標示此所取能取法互相待成立不二義
T2215_.58.0781a18: 也。疏前偈意云者。此文者是釋論文也。是
T2215_.58.0781a19: 文正釋而前二偈義文也。此釋論釋意云。於
T2215_.58.0781a20: 偈即有二偈也。謂初一偈者。謂幻像及取幻
T2215_.58.0781a21: 乃至二有可得者是也。後一偈者。是其偈云。
T2215_.58.0781a22: 骨像及取骨乃至可得亦如是者。是其後一
T2215_.58.0781a23: 偈也。其初一偈者。是約迷心明遍計所執之
T2215_.58.0781a24: 所取境與能遍計之能取心。是迷心前是雖
T2215_.58.0781a25: 似所取能取二法顯現而遂無二義也。覺悟前
T2215_.58.0781a26: 所執都無故能取心不可生云也。後一偈意
T2215_.58.0781a27: 者是約覺悟心則明依他起性之中所取能取
T2215_.58.0781a28: 之境與心二而遂無二義也。此後偈所云骨
T2215_.58.0781a29: 像及取骨等一行偈者是約骨鎖觀中所觀白
T2215_.58.0781b01: 骨相而辨所取能取義也。所取者依他之相
T2215_.58.0781b02: 分是也。能取者依他之見分是也。疏於骨像
T2215_.58.0781b03: 及取骨至由觀顯現故者。是其釋論廣釋觀
T2215_.58.0781b04: 行心中所安敷依他起性中爲所取境爲能取
T2215_.58.0781b05: 之心相待成立義也。謂彼不淨觀之中所取
T2215_.58.0781b06: 與能取二法是互相待成立故説爲二取也。
T2215_.58.0781b07: 是無離心之境無離境之心故名爲無二也。
T2215_.58.0781b08: 雖爾心與境相待假立名爲二也。是依他相
T2215_.58.0781b09: 見二分之非有似有義是也。故釋論云。由觀
T2215_.58.0781b10: 顯現故也。疏問曰如是觀已何法爲所治者。
T2215_.58.0781b11: 是上來諸偈明遍計所執性及依他性非有似
T2215_.58.0781b12: 有似有即空義畢也。而以何法爲此觀行之
T2215_.58.0781b13: 所治法耶云也。疏故彼復説二偈至有非有
T2215_.58.0781b14: 如幻者。是依前問而答説此非有似有等觀
T2215_.58.0781b15: 行之所治法體也。文云謂彼法迷相者。是指
T2215_.58.0781b16: 所執性法也。是即迷心之所取之虚妄境界
T2215_.58.0781b17: 故也。即遍計所執性是也。謂觀察此遍計所
T2215_.58.0781b18: 執性非有似有似有即空義故即除遣此所執
T2215_.58.0781b19: 性云也。是所治義意也。文如是體無體者是
T2215_.58.0781b20: 指所執之所取能取法也。指情有義云如是
T2215_.58.0781b21: 體也。以理無義名云無體也。文非有如幻者
T2215_.58.0781b22: 又是如次當情有與理無所執性云也。文有
T2215_.58.0781b23: 非有如幻者。以有情名有也。以理無名云非
T2215_.58.0781b24: 有也。如幻者幻喩有二義。一者虚狂似有義。
T2215_.58.0781b25: 謂幻化所現人馬等幻事是也。二者幻事性
T2215_.58.0781b26: 從本空性義也。謂幻事性者體用都無法也。
T2215_.58.0781b27: 但以幻師呪術力故虚狂令愚人見幻事人馬
T2215_.58.0781b28: 等物是也。以此二義喩所執性之似有非有
T2215_.58.0781b29: 義也。上來明所治法畢。故從下明能治法也。
T2215_.58.0781c01: 疏應知能治體念處等諸法者。是正指能對
T2215_.58.0781c02: 治之方法也。此念處等諸法者四念處等法
T2215_.58.0781c03: 也。謂以無常苦無我不淨義即對治常樂我
T2215_.58.0781c04: 淨四顛倒法也。所謂諸法無常有漏皆苦諸
T2215_.58.0781c05: 法無我涅槃寂靜義是也。又以不淨苦無常
T2215_.58.0781c06: 無我觀對治身之淨想受之樂想心之常想法
T2215_.58.0781c07: 之我想也。是爲能對治藥法也。或處者是等
T2215_.58.0781c08: 取十遍處八勝處等也。此等觀行門是對治
T2215_.58.0781c09: 三界貪等諸煩惱法。此能治四念處等法門
T2215_.58.0781c10: 亦如幻假立法不可眞實著處也。疏前偈意
T2215_.58.0781c11: 云至如是如是體故者是釋論意委爲明所治
T2215_.58.0781c12: 迷法相故重又更返釋前所標釋所治迷法相
T2215_.58.0781c13: 之所執義之偈意也。於遍計所執性既有二
T2215_.58.0781c14: 取義。所謂所取與能取二義也。指此二取所
T2215_.58.0781c15: 執差別義名云如是如是體也。疏然如是至
T2215_.58.0781c16: 由虚妄分別故者。是依情有義故説爲二取
T2215_.58.0781c17: 所執妄有也。疏亦説非有至非體無別故者。
T2215_.58.0781c18: 是依理無義故説二取非有義也。謂所執所
T2215_.58.0781c19: 取能取之差別二體者是雖有迷情之前而
T2215_.58.0781c20: 約悟情之前及道理中即爲成二取體都無
T2215_.58.0781c21: 重成此釋云也。疏如是有亦如幻無亦如幻
T2215_.58.0781c22: 者。謂以情有與理無義同合幻事之畢竟空
T2215_.58.0781c23: 無義也。謂以情有之似有義合幻事妄有義
T2215_.58.0781c24: 也。以理無之眞空義合幻事畢竟自性空義
T2215_.58.0781c25: 也。疏故説此相如幻者。結用幻喩義也。疏
T2215_.58.0781c26: 後偈意至彼體亦皆如幻者。釋論意重釋成
T2215_.58.0781c27: 能治法體亦不可留存遂以歸畢竟空理義
T2215_.58.0781c28: 也。四念住八解脱十遍處等衆多法門有故
T2215_.58.0781c29: 名云如是如是也。疏何以故至如是如是無
T2215_.58.0782a01: 體故者。是約能治法體釋成其自性空義也。
T2215_.58.0782a02: 謂諸凡夫者執著虚妄法者也。爲對治其執
T2215_.58.0782a03: 著妄心故佛説能治淨法給也。而依此能治
T2215_.58.0782a04: 法即悉對治彼執病也。故約凡夫前者此能
T2215_.58.0782a05: 治藥法悉有體用也。但約煩惱障所知障諸
T2215_.58.0782a06: 惑已斷盡之佛果者能治藥法尚不可留存云
T2215_.58.0782a07: 也。此能治法方歸畢竟空理云也。佛證達此
T2215_.58.0782a08: 理而説此義也。如菩提心論云。諸佛慈悲從
T2215_.58.0782a09: 眞起用救攝衆生應病與藥施諸法門隨其煩
T2215_.58.0782a10: 惱對治迷津。遇栰達於彼岸法己應捨無自
T2215_.58.0782a12: 外人之伏難之義也。謂外人伏難云。約佛
T2215_.58.0782a13: 世尊無上果滿位者。而歸萬法畢竟空無相
T2215_.58.0782a14: 妙理者。何應化身諸佛示現八相成道儀給
T2215_.58.0782a15: 耶云也。故通此伏難云。如是體無相而乃至
T2215_.58.0782a17: 相而爲對治衆生妄想執著過失故強示現衆
T2215_.58.0782a18: 相影像給云也。譬如巧幻師爲妄狂世人示
T2215_.58.0782a19: 現虚幻之幻事人馬等衆像也。故此疏上第
T2215_.58.0782a20: 一卷云。譬如幻師以呪術力故加持藥草能
T2215_.58.0782a21: 現種種未曾有事五情所對悦可衆心若捨加
T2215_.58.0782a22: 持然後隱沒。如來金剛之幻亦復如是。縁
T2215_.58.0782a23: 謝即滅機興即生。即事而眞無有終盡。故曰
T2215_.58.0782a25: 義也。疏問曰若諸至爲所治者。是外人亦伏
T2215_.58.0782a26: 難也。難意云。一切染淨諸法同一如幻法者。
T2215_.58.0782a27: 以何義成能治所治差別義耶云也。疏彼偈
T2215_.58.0782a28: 答云至令餘幻王即退者。是答意云。雖萬法
T2215_.58.0782a29: 都盡幻化義約是幻事許有勝有劣故如以勝
T2215_.58.0782b01: 幻主作幻事而即妨劣幻＊主之幻事義也。
T2215_.58.0782b02: 疏如是清淨法能令染法盡者是合喩義也。
T2215_.58.0782b03: 是釋成能治所治義也。由此義菩薩雖修衆
T2215_.58.0782b04: 行而無所得也者。是令除遣有所得執意也。
T2215_.58.0782b05: 除遣染著執病以後不可存淨法方藥云也。
T2215_.58.0782b06: 上來引莊嚴論文了也。疏彼論明觀至故具
T2215_.58.0782b07: 出之者。是疏主明引用彼莊嚴論説文意也。
T2215_.58.0782b08: 是大日經他縁大乘住心義與彼莊嚴論所明
T2215_.58.0782b09: 三性妙義及唯識義。彼此最相互契當故引
T2215_.58.0782b10: 用其文云也。
T2215_.58.0782b11: 疏當知陽炎至應知是廣説者。是且擧幻
T2215_.58.0782b12: 喩一義之似有非有畢竟空無義。而例顯示
T2215_.58.0782b13: 餘陽炎影像谷響旋火輪乾闥婆城等五箇喩
T2215_.58.0782b14: 之亦同似有非有畢竟空無義也。疏前劫五
T2215_.58.0782b15: 喩至明無性空者。是文方明於此他縁大乘
T2215_.58.0782b16: 心中不依用芭蕉等之三喩意也。拆法觀之
T2215_.58.0782b17: 無性空者。是分拆色法時待破去麁色漸漸
T2215_.58.0782b18: 至極微細色遂無所存色自性故。是即至空
T2215_.58.0782b19: 無性理時名爲拆法空義也。是小乘觀空義
T2215_.58.0782b20: 也。疏此中幻焔等至故不論也者。是明前劫
T2215_.58.0782b21: 中唯蘊拔業二種住心中不用此幻炎等喩唯
T2215_.58.0782b22: 心六喩甚深妙義之意也。體法難解之空者。
T2215_.58.0782b23: 是遍計所執性與依他起性之非有似有似有
T2215_.58.0782b24: 即空之道理云也。此遍計與依他之空有二
T2215_.58.0782b25: 義互相具足者。一往相融妙理有故不能彼
T2215_.58.0782b26: 唯蘊拔業二種小乘行者所觀境界云也。疏
T2215_.58.0782b27: 行者解諸至是知法自性者。是明此他縁大
T2215_.58.0782b28: 乘住心之觀行者修唯識觀之徳也。此意云。
T2215_.58.0782b29: 五蘊等諸法者皆是不離唯心義也。此諸蘊
T2215_.58.0782c01: 法皆名唯心義者。基師唯識章云。成唯識言。
T2215_.58.0782c02: 識言總顯一切有情各有八識六位心所所變
T2215_.58.0782c03: 相見分位差別及彼空理所顯眞如。識自相
T2215_.58.0782c04: 故識相應故二所變故三分位故四實性故。如
T2215_.58.0782c06: 所以許有識自體者識自相故。許心所者識
T2215_.58.0782c07: 相應法故。許見相分者即心及心所二所變
T2215_.58.0782c08: 故。許不相應者即前三種分位故。許眞如者
T2215_.58.0782c09: 即前四種實性故。如是之法皆不離識總名
T2215_.58.0782c11: 知唯識義者。即是了知三性法也。若不了知
T2215_.58.0782c12: 唯識道理時不能了達遍計所執等三性法
T2215_.58.0782c13: 也。疏未了如是至見空未盡者。是更明前劫
T2215_.58.0782c14: 所明證寂然界大乘行者之未了達三性法
T2215_.58.0782c15: 故。動應墮偏有偏空之執見之咎也。謂依不
T2215_.58.0782c16: 了知蘊阿頼耶識之根本唯心道理故既迷三
T2215_.58.0782c17: 性道理。迷三性道理故不能如理作依他似
T2215_.58.0782c18: 有觀與遍計所執都無觀也。若彼證寂然界
T2215_.58.0782c19: 大乘行者彼欲觀依他法之非有似有義時。
T2215_.58.0782c20: 恐殆墮遍計所執之増益之法執有見也。故
T2215_.58.0782c21: 恣不能作妙有觀行也。若又欲觀依他法之
T2215_.58.0782c22: 似有即空性之圓成實之眞空妙理時。恐殆
T2215_.58.0782c23: 墮損減之遍計所執之斷滅見故。恣不能作
T2215_.58.0782c24: 眞空觀行也。唯依止遍計所執空門之諸法
T2215_.58.0782c25: 偏空之觀行。而如實不能觀證遍計所執之都
T2215_.58.0782c26: 無義依他之似有非有義圓成實性之凝然寂
T2215_.58.0782c27: 滅理義之行云也。又是如實不能了達中道
T2215_.58.0782c28: 理云也。故彼證寂然界行人者是如實盡理
T2215_.58.0782c29: 不了達依他之非有似有之虚幻法故。亦即
T2215_.58.0783a01: 迷不觀達所執之都無體用義云也。疏今以
T2215_.58.0783a02: 如幻至悟唯識性故者。是明此他縁大乘心
T2215_.58.0783a03: 之行者所觀達得唯識三性觀契當盡理義
T2215_.58.0783a04: 也。文照有空不二者。是有各依他圓成之妙
T2215_.58.0783a05: 有法也。空者是遍計所執之都無法也。不二
T2215_.58.0783a06: 者不存依他圓成之有義。不存遍計所執之
T2215_.58.0783a07: 都無義云也。諸法實相不可爲有不可爲空
T2215_.58.0783a08: 也。是離言絶相法也。問此照有無不二者具
T2215_.58.0783a09: 義云何。答唯識章古私記云。章云。所觀唯
T2215_.58.0783a10: 識以一切法而爲自體。通觀有無爲唯識故
T2215_.58.0783a12: 無者上擧依他圓成。無者上擧遍計所執也。
T2215_.58.0783a13: 意云。所觀唯識以三性一切法而爲自體何
T2215_.58.0783a14: 以故者。即次出所以通觀有無之諸法爲唯
T2215_.58.0783a15: 識故。問爾遍計所執偏無依他圓成偏有云。
T2215_.58.0783a16: 答爾云。問爾遍計所執云無依他圓成有者。
T2215_.58.0783a17: 作不善瑜伽師義不護法正義。答護法御意
T2215_.58.0783a18: 遍計所執無依他圓成有云。所以今於是遍
T2215_.58.0783a19: 計所執無依他圓成有云護法正義也。問何
T2215_.58.0783a20: 故護法義偏遍計所執無依他圓成有云。答
T2215_.58.0783a21: 彼能觀智於觀中道時云。爾時必指一法觀
T2215_.58.0783a23: 他圓成有者。於擧唯識中道所觀物體非正
T2215_.58.0783a24: 顯中道道理也。問此有依他圓成無遍計所
T2215_.58.0783a25: 執何觀中道。答遍計所執觀有無依他圓成
T2215_.58.0783a26: 亦觀有無也。問何爾觀。答於遍計所執當
T2215_.58.0783a27: 情似有故有也。擧體無故無也。此指遍計所
T2215_.58.0783a28: 執一法觀中道也。於依他圓成非其體無故
T2215_.58.0783a29: 有。依他圓成處我法無故無也。所以觀唯識
T2215_.58.0783b02: 法二空之相亦不當心乃名眞入法空悟唯識
T2215_.58.0783b03: 性故者。意云何。答是明唯識觀之至極分齊
T2215_.58.0783b04: 也。謂得生空法空二無我智而證會二空眞
T2215_.58.0783b05: 如之唯識性眞勝諦云也。此義意者如慈恩
T2215_.58.0783b06: 唯識章云。由無始來執我法爲有撥事理爲
T2215_.58.0783b07: 空故。此觀中遣者空觀對破有執。存者有觀
T2215_.58.0783b08: 對遣空執。今觀空有而遣有空。有空若無亦
T2215_.58.0783b09: 無空有以彼空有相待觀成純有純空誰之空
T2215_.58.0783b10: 有故欲證入離言法性。皆須依此方便而入。
T2215_.58.0783b11: 非謂有空皆即決定。證眞觀位非有非空法
T2215_.58.0783b12: 無分別性離言故説要觀空方證眞者。謂要
T2215_.58.0783b13: 觀彼遍計所執空爲門故。入於眞性眞體非
T2215_.58.0783b15: 行御意與基法師釋其義懸以稱會也
T2215_.58.0783b16:
T2215_.58.0783b17:
T2215_.58.0783b18:
T2215_.58.0783b19:大日經住心品疏私記卷第十三
T2215_.58.0783b20: 疏經云祕密主至心本不生者從下。釋明第
T2215_.58.0783b21: 七覺心不生住心之經文意也。文彼捨如是
T2215_.58.0783b22: 無我者。意云。此住心意是棄捨彼他縁乘中
T2215_.58.0783b23: 唯法空無我之解而。今依止此本覺心主自
T2215_.58.0783b24: 在義云也。我者是主宰自在義也。而於彼他
T2215_.58.0783b25: 縁大乘中所明圓成實性者。是雖許有一分無
T2215_.58.0783b26: 爲自在義未立此有爲自在用義也。彼他縁
T2215_.58.0783b27: 大乘心中不許眞如之隨縁變成諸生滅法義
T2215_.58.0783b28: 故也。彼他縁乘意者是爲遣謂心外實有境
T2215_.58.0783b29: 界之妄執故強存唯識義。是唯識觀義中存
T2215_.58.0783c01: 心内境境内心互相待成立義故。諸法皆是
T2215_.58.0783c02: 縁起所作性云也。此縁起諸法之其眞實性
T2215_.58.0783c03: 是本不生眞如理也。故此眞如性即無實我
T2215_.58.0783c04: 實法義云也。此本不生眞如性是雖與依他
T2215_.58.0783c05: 性爲其眞實自性。而不謂眞如自依有爲自
T2215_.58.0783c06: 在力而即變成依他諸法義也。故無眞如有
T2215_.58.0783c07: 爲自在義也。故彼宗明眞如但説凝然不作
T2215_.58.0783c08: 諸法義而不許眞如即作有爲諸法義也。故
T2215_.58.0783c09: 彼住心中者唯於眞如説無眞實我相之義
T2215_.58.0783c10: 也。而以眞如爲我義意者。是此覺心不生
T2215_.58.0783c11: 心者明依此眞如本覺即受無明之熏習而變
T2215_.58.0783c12: 作有爲諸法有自在力義故於眞如爲我義
T2215_.58.0783c13: 也。而彼他縁大乘宗不許此眞如受熏義故
T2215_.58.0783c14: 不立眞如即我義也。所以彼住心中云無心
T2215_.58.0783c15: 主自在義也。亦此住心者即捨無我説心主
T2215_.58.0783c16: 自在等云也。此覺心不生住心者正依止此
T2215_.58.0783c17: 甚深心主自在我義也。此即至于覺心不生
T2215_.58.0783c18: 心始正顯示此眞如受無明等染法熏習而眞
T2215_.58.0783c19: 如能變成有爲諸法義故名心主自在義也。
T2215_.58.0783c20: 心主自在義是即本覺眞心之能受染熏能變
T2215_.58.0783c21: 成諸法義也。此義如五教章第三云。若依終
T2215_.58.0783c22: 教於此頼耶得理事通融二分義故。論云。不
T2215_.58.0783c23: 生不滅與生滅和合非一非異名阿梨耶識。
T2215_.58.0783c24: 以許眞如隨熏和合成。此本識不同前教業
T2215_.58.0783c25: 等生故。楞伽云。如來藏爲無始惡習所熏名
T2215_.58.0783c26: 爲藏識。又云。如來藏授苦樂與因倶。若生
T2215_.58.0783c27: 若滅。又云。如來藏名阿頼耶。而與無明七
T2215_.58.0783c28: 識倶。又起信論云。自性清淨心因無明風動
T2215_.58.0784a01: 縁大乘中爲恐遍計所執我法迷倒義強於依
T2215_.58.0784a02: 他圓成法上除遣實我實法執也。彼我法二
T2215_.58.0784a03: 執既除遣已故至于此覺心不生心中者。還
T2215_.58.0784a04: 捨前無我藥而存眞如自在之我義云也。心
T2215_.58.0784a05: 主自在者摩訶衍論云。一法界心有二種自
T2215_.58.0784a06: 在。云何爲二。一者有爲自在。能爲有爲法
T2215_.58.0784a07: 而爲依止故。二者無爲自在。能爲無爲法而
T2215_.58.0784a08: 作依止故。根本無明依初自在能作熏事非
T2215_.58.0784a10: 心主義者當我義也。疏覺自心本不生者。解
T2215_.58.0784a11: 曰此有二義。一者本覺自心。二者始覺自心
T2215_.58.0784a12: 也。若約本覺自心本不生義言之者。若此
T2215_.58.0784a13: 句如是可訓。謂本覺即自心而本不生義也。
T2215_.58.0784a14: 此義如釋大衍論第三云。謂心體離念相者
T2215_.58.0784a15: 即是清淨本覺心。謂即是自性清淨心。體謂
T2215_.58.0784a16: 即是本有法身體。如是心體即名本覺離念
T2215_.58.0784a17: 相者。即是顯示清淨之義。所謂遠離大無
T2215_.58.0784a18: 明念故言離念遠離。四種無常之相故言離
T2215_.58.0784a19: 相。過恒河沙煩惱眷屬此五有爲以爲根本。
T2215_.58.0784a20: 是故擧無示眷屬皆空離念相者即唱清淨本
T2215_.58.0784a22: 者。謂此住心之行者今始究竟能證本覺自
T2215_.58.0784a23: 心之本不生理云也。此義如彼論第三云。覺
T2215_.58.0784a24: 心初起心無初相者。即是顯示果圓滿者大
T2215_.58.0784a25: 圓鏡智分明現前無所不遍無所不窮法界一
T2215_.58.0784a26: 體無有與等。獨力業相根本無明不能自有
T2215_.58.0784a27: 平等虚空一相無相。無初念故以遠離微細
T2215_.58.0784a28: 念故得見心性。心即常住名究竟覺者。即是
T2215_.58.0784a29: 顯示始覺般若圓滿之相而得到於無生覺
T2215_.58.0784b02: 初起者依無明有生相。生相心體令動念。今
T2215_.58.0784b03: 乃證知離本覺無不覺。即動念是靜心。故覺
T2215_.58.0784b04: 心初起。如迷方時東爲西悟時乃知西是即
T2215_.58.0784b05: 東。當知此中覺義亦爾也。心無初相者是明
T2215_.58.0784b06: 覺利益。由是不覺有心起。今既覺故無所起。
T2215_.58.0784b08: 一體法也。始覺歸本覺心源時本始二覺無
T2215_.58.0784b09: 別義也。藏公云。以對始故説之爲本。以始即
T2215_.58.0784b10: 同本者以至心源時始覺即同本覺無二相故
T2215_.58.0784b12: 文也。此心王義如釋大衍論第二云。四若名
T2215_.58.0784b13: 爲染淨本覺阿梨耶識。所謂不守自性陀羅
T2215_.58.0784b14: 尼智別立以爲阿梨耶故。本因縁起契經中
T2215_.58.0784b15: 作如是説。爾時光嚴童子即白佛言尊者以
T2215_.58.0784b16: 何因縁故難入未曾有會中作如是言。説隨
T2215_.58.0784b17: 他縁起陀羅尼智名爲楞伽王識。云何名爲
T2215_.58.0784b18: 楞伽王以之爲喩示彼縁起陀羅尼智。於是
T2215_.58.0784b19: 尊者告光嚴童子。此楞伽王常在大海摩羅
T2215_.58.0784b20: 山中率十萬六千鬼神之衆以爲眷屬。如是
T2215_.58.0784b21: 諸眷屬乘華宮殿遊於諸刹皆悉承頼彼楞伽
T2215_.58.0784b22: 王方得遊行。所謂諸鬼神衆作如是言。我等
T2215_.58.0784b23: 神衆無有威徳無有氣力於諸所作無有其
T2215_.58.0784b24: 能。如宜大王我等衆中與其堪能力。彼楞伽
T2215_.58.0784b25: 王即隨其時與殊勝力不相捨離而共轉。謂
T2215_.58.0784b26: 楞伽王雖非分身而能遍滿諸神衆中各各令
T2215_.58.0784b27: 得人身之量。於一切時於一切處共轉不離。
T2215_.58.0784b28: 不守自性智亦復如是。能受一切無量無邊
T2215_.58.0784b29: 煩惱染法鬼神衆熏不相捨離而倶轉故。以
T2215_.58.0784c01: 此因縁故我難入中作如是説。隨轉覺智名
T2215_.58.0784c02: 爲楞伽王識故。此阿梨耶識當何決擇攝於
T2215_.58.0784c03: 本論中作是説。自性清淨心因無明風動心
T2215_.58.0784c05: 又云十者名爲染淨始覺阿梨耶識。所謂隨
T2215_.58.0784c06: 縁始覺般若別立以爲阿梨耶故。圓滿契經
T2215_.58.0784c07: 中作如是説。復次樹王始覺淨識及白本覺
T2215_.58.0784c08: 説染淨始覺阿梨耶識。不守自性縁起本覺
T2215_.58.0784c09: 亦復如是。故此阿梨耶識當何決擇攝。於本
T2215_.58.0784c10: 論中作如是説。始覺義者依本覺故而有不
T2215_.58.0784c11: 覺依不覺故有始覺。又以覺心源故名究竟
T2215_.58.0784c13: 至心王自在者。是明彼本始二覺心即有有
T2215_.58.0784c14: 爲無爲二自在義也。彼論第二云。所熏有五
T2215_.58.0784c15: 種謂一法界心及四種無爲。一法界心有二
T2215_.58.0784c16: 種自在。一者有爲自在。能爲有爲法而爲依
T2215_.58.0784c17: 止故。二者無爲自在。能爲無爲法而作依止
T2215_.58.0784c19: 二種義。能攝一切法生一切法。云何爲二。一
T2215_.58.0784c20: 者覺義。二者不覺義者。而總顯示大識殊勝
T2215_.58.0784c21: 圓滿相故。此義云何。所謂具足二種圓滿故。
T2215_.58.0784c22: 云何爲二。一者功徳圓滿。二者過患圓滿。功
T2215_.58.0784c23: 徳圓滿者覺義。字句能攝一切無量無邊過於
T2215_.58.0784c24: 恒沙者。不離不斷諸功徳故。能生一切無量
T2215_.58.0784c25: 無邊過於恒沙不離不斷諸功徳故。過患圓
T2215_.58.0784c26: 滿者不覺義字句能攝一切無量無邊過於恒
T2215_.58.0784c27: 沙若離若脱諸過患故。能生一切無量無邊
T2215_.58.0784c29: 業隨意能成者。起信論云。本覺隨染分別生
T2215_.58.0785a01: 二種相與彼本覺不相捨離。一者智淨相。二
T2215_.58.0785a02: 者不思議業相。不思議業相者。以依智淨能
T2215_.58.0785a03: 作一切勝妙境界。所謂無量功徳之相常無
T2215_.58.0785a04: 斷絶。隨衆生根自然相應種種而現利益故
T2215_.58.0785a06: 礙門。謂此門中本有性智以爲所依起應化
T2215_.58.0785a07: 用。爲一切修行者顯示種種勝妙色相。爲眼
T2215_.58.0785a08: 根作境界。出現種種勝妙音聲爲耳根作境
T2215_.58.0785a09: 界。發起種種勝妙芬香爲鼻根作境界。出現
T2215_.58.0785a10: 種種勝妙法味爲舌根作境界。出現種種甚
T2215_.58.0785a11: 深法藏爲意根作境界。如其次第光明日月
T2215_.58.0785a12: 寶徳如來。音聲梵響清淨如來。香積芬流圓
T2215_.58.0785a13: 滿如來。一味雜平等如來。覺觸分別顯相
T2215_.58.0785a14: 如來。智慧明達遍滿如來。具足成就隨時隨
T2215_.58.0785a15: 處隨機根量教化利益無礙自在。不動一念
T2215_.58.0785a16: 遍三世中不分一身滿十方中而能作佛事
T2215_.58.0785a18: 劫也者。是以上所明本始二覺心王中之體
T2215_.58.0785a19: 用二義之自在功徳即令契會今此經所明淨
T2215_.58.0785a20: 菩提心門義。彼此即一無二無別義也。而疏
T2215_.58.0785a21: 更作一轉開明倍勝於前劫也者。是挍量前
T2215_.58.0785a22: 他縁乘與此覺心不生心之勝劣也。前無縁
T2215_.58.0785a23: 乘是唯知依他八識之能變諸境義未覺知眞
T2215_.58.0785a24: 如受妄熏而變作諸染法義故。心境未猶決
T2215_.58.0785a25: 融通義云也。此住心是能立眞如受熏而變
T2215_.58.0785a26: 作諸法義故。一重之心境融通義妙成云也。
T2215_.58.0785a27: 是依此眞俗相融即是無二道理故遣眞俗別
T2215_.58.0785a28: 執離染淨隔別妄念故。云更作一轉開明倍
T2215_.58.0785a29: 於前劫也。此前劫者指彼他縁乘善行瑜祇
T2215_.58.0785b01: 劫義也。疏心王由如至客塵清淨者。是以喩
T2215_.58.0785b02: 明心王性淨現時心數客染除義也。心王者
T2215_.58.0785b03: 是隨染本覺心是也。勝鬘經云自性清淨心
T2215_.58.0785b04: 不染而染者即是心也。然始覺歸本覺心源
T2215_.58.0785b05: 時能熏無明業識等一切雜染法皆斷除也。
T2215_.58.0785b06: 而心性清淨顯現云也。此中心數者指於本
T2215_.58.0785b07: 覺能熏習一切無明等染汚戲論識是也。此
T2215_.58.0785b08: 諸染法如客塵能汚穢淨物也。然今始覺之
T2215_.58.0785b09: 還淨時淨除此染法故云客塵清淨也。又勝
T2215_.58.0785b10: 鬘經云自性清淨心染而不染者即此義也。疏
T2215_.58.0785b11: 是證此性至心本不生者是合喩也。始覺之歸
T2215_.58.0785b12: 本覺時即覺了自心所作之一切諸法本來無
T2215_.58.0785b13: 生無滅理云也。疏何以故以至不可得故者
T2215_.58.0785b14: 是明上所明心王之本覺佛性三世常住無始
T2215_.58.0785b15: 終起滅義之所由也。疏譬如大海至前無後
T2215_.58.0785b16: 無者。以喩重明心主本覺性與客塵諸染法
T2215_.58.0785b17: 相之存滅不同義也。謂本覺菩提與客塵染
T2215_.58.0785b18: 法倶轉從無始來相待成立而雖似無前後相
T2215_.58.0785b19: 非無遂前後義。猶如海水從本雖靜住但遇
T2215_.58.0785b20: 猛風縁忽發起波浪。而若風縁息時雖波浪
T2215_.58.0785b21: 先息海水終無盡義也。或本削非字作即字
T2215_.58.0785b22: 是吉也。尚若存非字者此非字可屬上句也。
T2215_.58.0785b23: 疏心王亦復至當無生滅者此合也。私云。已
T2215_.58.0785b24: 上是明自性清淨心主之遇境界風雖從縁起
T2215_.58.0785b25: 而自性不斷滅義意也。文而心性常無生滅
T2215_.58.0785b26: 者。法藏師云。經云如來藏者不在阿梨耶中。
T2215_.58.0785b27: 是故七識有生有滅。如來藏者不生不滅。解
T2215_.58.0785b28: 云。此中唯生滅是七識唯不生滅是如來藏
T2215_.58.0785b29: 二義既分。遂使梨耶無別自體故云不在中。
T2215_.58.0785c01: 此約不一義説非謂不和合。何以故此中如
T2215_.58.0785c02: 來藏不生滅即七識之不生滅故。與自生滅
T2215_.58.0785c03: 不一也。七識生滅即如來藏不生滅之生滅
T2215_.58.0785c05: 本覺心主雖隨縁生滅而自性者常住義意
T2215_.58.0785c06: 也。又明心王心數之斷不斷義者。如釋論第
T2215_.58.0785c07: 三云。無明本覺有二義故。一者同體同相義。
T2215_.58.0785c08: 二者異體異相義。言同義者一切諸法皆是
T2215_.58.0785c09: 理故。言異義者一切諸法功徳過患各差別
T2215_.58.0785c10: 故。若據初門不可斷除。若據後門亦可斷除
T2215_.58.0785c11: 故。諸法無行契經中如是説。貪欲是涅槃恚
T2215_.58.0785c12: 癡亦如是。如是三事中有無量佛道見非見
T2215_.58.0785c13: 一相著不著亦然。此無佛無法知此名世智。
T2215_.58.0785c14: 本地契經中作如是説。根本無明闇其力最
T2215_.58.0785c15: 大故能障一切智令得不自在。斷須般若劍
T2215_.58.0785c16: 飾須功徳寶。無明海漸竭法身山徐顯如本。
T2215_.58.0785c17: 無明之相不離覺性。非可壞非不可壞故。自
T2215_.58.0785c18: 此已下顯示喩説。大海者喩阿梨耶識。此識
T2215_.58.0785c19: 有二種義。廣大圓滿如大海故。水者喩本覺
T2215_.58.0785c20: 心自性清淨心顯了明白如淨水故。風者喩
T2215_.58.0785c21: 根本無明根本不覺能起動轉慮知之識如彼
T2215_.58.0785c22: 風故。波動者喩諸戲論識。如見識識遷動流
T2215_.58.0785c23: 轉往來無常如海波故。水相風相不相捨離
T2215_.58.0785c24: 者。喩眞妄相資倶行合轉。謂本覺心不自起
T2215_.58.0785c25: 故。當資無明之力方得而起。根本無明不自
T2215_.58.0785c26: 轉故。故要因眞心之力方得而始轉。水不
T2215_.58.0785c27: 自作波故當因風之力方得作波。風不自現
T2215_.58.0785c28: 動相故要資彼水方得而現動轉相。而水非
T2215_.58.0785c29: 動性者喩本覺心。離有爲相諸本覺眞心從
T2215_.58.0786a01: 本已來遠離動念解脱結縛。體性清淨相用
T2215_.58.0786a02: 自在而不守自性故。隨無明之縁作種種相。
T2215_.58.0786a03: 如水非動性而不守自性故隨風之縁作種種
T2215_.58.0786a04: 波。故風止滅動相則滅者。喩根本無明滅戲
T2215_.58.0786a05: 論諸識皆滅無餘。本覺斷證先對治根本無
T2215_.58.0786a06: 明後對治慮知攀縁之諸識故。濕性不壞者喩
T2215_.58.0786a07: 本覺之智離斷滅法故。謂無明滅諸識皆盡
T2215_.58.0786a08: 本覺眞心無有壞滅。如彼風滅諸波皆息而
T2215_.58.0786a10: 今疏意也。疏覺此心本不生至微細妄執者。
T2215_.58.0786a11: 是明此住心行者之利益相也。此有二種利
T2215_.58.0786a12: 益。一者於本覺心源得甚深無生觀門。二者
T2215_.58.0786a13: 斷迷心三妄執染也。漸言是對眞言門頓入
T2215_.58.0786a14: 行者故云漸也。是約行明漸義也。是無生觀
T2215_.58.0786a15: 是漸於進趣眞言門之法佛果海三密法爾常
T2215_.58.0786a16: 住無生果之初門也。此中等言是等取前所
T2215_.58.0786a17: 云六十心也。塵沙上煩惱者。元曉起信論疏
T2215_.58.0786a18: 下卷云。過恒沙等上煩惱者迷諸法門事中
T2215_.58.0786a21: 第二阿僧祇劫者是結此住心相也。此直以
T2215_.58.0786a22: 善行而名劫義也。經云知自心性是超越二
T2215_.58.0786a23: 劫者。是超妄執及時分名爲劫義也。超二劫
T2215_.58.0786a24: 者若約妄心釋之者越麁妄執及細妄執之二
T2215_.58.0786a25: 心也。約時劫論之者第一劫已過畢於第二劫
T2215_.58.0786a26: 既過證寂然界及他縁大乘二住心已。故云
T2215_.58.0786a27: 超越二劫也。此覺心不生心在第二劫終分
T2215_.58.0786a28: 心也。又瑜祇行者是善行爲劫義也。疏此中
T2215_.58.0786a29: 無爲至論中廣明者。是此大乘中所説有爲
T2215_.58.0786b01: 無爲諸生死義之若生起若對治之壞滅因縁
T2215_.58.0786b02: 義者讓彼勝鬘經寶性論佛性論所説云也。
T2215_.58.0786b03: 此無爲生死者是界外變易生死是也。縁因
T2215_.58.0786b04: 者是變易生死之此起是若因若縁是也。生
T2215_.58.0786b05: 者是變易之從因縁生起義也。壞者是變易
T2215_.58.0786b06: 之依對治道遂被滅壞義也。大乘法門章第
T2215_.58.0786b07: 三云。經下文云。生死有二種一有爲生死。二
T2215_.58.0786b08: 無爲生死。分段是有爲生死。變易是無爲生
T2215_.58.0786b10: 易之因縁義云何。答同章云。寶窟云。繋業分
T2215_.58.0786b11: 段用罪福不動業爲因四取爲縁。不繋分段
T2215_.58.0786b12: 用後業爲因慈悲願等爲縁。自報變易用無
T2215_.58.0786b13: 漏業爲因無明爲縁。爲物變易悲願爲因衆
T2215_.58.0786b15: 縁總相麁論分段生死有漏業爲因四住地
T2215_.58.0786b17: 證文何。答勝鬘經云。如取縁有漏業因而
T2215_.58.0786b18: 生三有。如是無明住地縁無漏業因生阿羅
T2215_.58.0786b20: 無漏業者何。答有漏業者善惡之業。無漏業
T2215_.58.0786b21: 者三乘聖人無漏之解。問何故名有漏業。答
T2215_.58.0786b22: 寶窟云。煩惱是漏善惡之業從於漏生。與漏
T2215_.58.0786b24: 義一流入三界。二退失如退失色界生下界
T2215_.58.0786b25: 等。三流脱功徳善根失戒定慧。今無此三流
T2215_.58.0786b26: 故名無漏。業者作意爲義。則無漏作意之義
T2215_.58.0786b28: 有因有果盡處不定。小乘法中變易之因盡
T2215_.58.0786b29: 有二處。一滅定暫滅那含已上二無餘永滅。
T2215_.58.0786c01: 無學果中變易之果小乘未滅。大乘法中變
T2215_.58.0786c02: 易之因種性暫滅。至佛乃盡變易之果。初地
T2215_.58.0786c04: 者。是明此覺心不生心中所有無爲生死等
T2215_.58.0786c05: 義具不陳説之所由也。意云。今約此住心唯
T2215_.58.0786c06: 取要而明此住心之大概宗旨。而不具明彼
T2215_.58.0786c07: 自餘之枝末傍義云也。疏然上來至心外之
T2215_.58.0786c08: 垢者。是明上來始從愚童持齋心至于此覺
T2215_.58.0786c09: 心不生心七箇住心是有漸起次第所由云
T2215_.58.0786c10: 也。謂第一愚童心是脱三途塗炭生欲界人
T2215_.58.0786c11: 天二趣也。第二嬰童無畏心是依求解脱智
T2215_.58.0786c12: 及靜慮心之厭下欣上六行智故脱欲界五趣
T2215_.58.0786c13: 地而樂欲求上生上二界之行也。第三第四
T2215_.58.0786c14: 唯蘊無我拔業因種二心是如次得聲聞縁覺
T2215_.58.0786c15: 之生空觀果而永離我執煩惱礙而得有餘無
T2215_.58.0786c16: 餘二涅槃也。是未逮法空觀也。第五證寂
T2215_.58.0786c17: 然界菩薩是依遍計所執空門纔雖遣一重法
T2215_.58.0786c18: 倒。是捨煩惱所知二障之一分而未解依他
T2215_.58.0786c19: 圓成有空中道妙理也。第六他縁大乘心是
T2215_.58.0786c20: 雖解唯識無境及三性之有空中道理而亦分
T2215_.58.0786c21: 離二障。而未解眞如本覺受妄熏而隨染變
T2215_.58.0786c22: 作諸法自在義也。今此第七覺心不生心中
T2215_.58.0786c23: 是始解眞如受妄熏而變作諸法甚深妙理
T2215_.58.0786c24: 故。亦彌重離二障垢穢染執過失云也。故從
T2215_.58.0786c25: 麁至細重重洗心垢穢而淨自心性故云轉妙
T2215_.58.0786c26: 轉深也。文對治心外之垢者。此凡九種住心
T2215_.58.0786c27: 之觀心之除染垢作用皆名爲對治心外之垢
T2215_.58.0786c28: 也。此中心者是指第十法佛内所證法爾常
T2215_.58.0786c29: 作無漏五蘊三平等境界之祕密莊嚴心也。
T2215_.58.0787a01: 凡因分淨菩提心門所攝一切法門是若極無
T2215_.58.0787a02: 自性若一道無爲等皆是令淨除此内心之外
T2215_.58.0787a03: 垢方便云也。是淨除此内心之外垢方便云
T2215_.58.0787a04: 也。是淨除此内心之外垢穢之能治藥云也。
T2215_.58.0787a05: 疏尚未開此至不思議事者。明此覺心不生
T2215_.58.0787a06: 心之尚未逮得此三密門中心内法爾三平等
T2215_.58.0787a07: 事業云也。疏從此已後方乃説之者。是明第
T2215_.58.0787a08: 十祕密心中所有妙用也。疏若不作如至其
T2215_.58.0787a09: 後微妙也者。是明上來七重住心之重重生
T2215_.58.0787a10: 起所由也。是待麁而成細義故也。若麁細不
T2215_.58.0787a11: 對辨者因何方便而可知凡此十重住心如次
T2215_.58.0787a12: 麁細相望時前麁淺後是轉細轉妙甚深微絶
T2215_.58.0787a13: 義云也。疏經云復次祕密主至先歎功徳者。
T2215_.58.0787a14: 是牒本經文從下釋此意中是總釋此文大意
T2215_.58.0787a15: 也。上來覺心不生心等但是約顯家淺略行
T2215_.58.0787a16: 相而既明其義云也。從此下是約兼修眞言
T2215_.58.0787a17: 行門義而明此淨菩提心門義云也。是即一
T2215_.58.0787a18: 道無爲及極與自性心是也。若據高野和上
T2215_.58.0787a19: 御意者從是下有三箇住心。謂一者一道無
T2215_.58.0787a20: 爲心。二者極無自性心。三者祕密莊嚴心也。
T2215_.58.0787a21: 然約本經文科判此三重住心者。謂經云眞
T2215_.58.0787a22: 言門修行至皆成就者。是總標彼三重住心
T2215_.58.0787a23: 之所作妙行也。故應知本經所云復次祕密
T2215_.58.0787a24: 主乃至悉皆成就者。是總明一道極無祕密
T2215_.58.0787a25: 莊嚴之三箇住心之總相證文也。般若僧正
T2215_.58.0787a26: 大疏抄記云。一道無爲與極無自性住心經
T2215_.58.0787a27: 文相交難見別意。一道者佛知見即佛性。此
T2215_.58.0787a28: 佛性自性清淨故云極無自性也。譬如眞金
T2215_.58.0787a29: 毎値阿練其形萬差而其性不故也。問爾者
T2215_.58.0787b01: 可云極有自性住心。何云極無自性也。答
T2215_.58.0787b03: 諸戲論者。是別明第八一道無爲心之所觀
T2215_.58.0787b04: 境界相及觀心之作用也。經云等虚空無邊
T2215_.58.0787b05: 至昇住此地者是文別明第九極無自性心之
T2215_.58.0787b06: 所觀境界及觀行所成功徳與未離過失義
T2215_.58.0787b07: 也。經云此四分之一度於信解者。是別略示
T2215_.58.0787b08: 第十祕密莊嚴心内證果海佛地相也。是依
T2215_.58.0787b09: 祕藏寶鑰文及十住心論意作此科判也。問
T2215_.58.0787b10: 以一道無爲心爲第八住心以極無自性心爲
T2215_.58.0787b11: 第九住心者。何此大疏第三辨阿闍梨義處
T2215_.58.0787b12: 云如説觀蘊阿頼耶覺自心本不生即攝諸經
T2215_.58.0787b13: 八識三性義。如説極無自性心十縁生句即
T2215_.58.0787b14: 攝華嚴般若種種不思議境界皆入其中。如
T2215_.58.0787b15: 説如實知自心名一切種智則佛性一乘如來
T2215_.58.0787b16: 藏皆入其中。於種種聖言無不統其精要。若
T2215_.58.0787b17: 能持是心印廣開一切法門。是名通達三乘
T2215_.58.0787b19: 列一道無爲心也。故應知以極無自性心可
T2215_.58.0787b20: 爲第八心。以一道無爲心而可爲第九住心
T2215_.58.0787b21: 也。況又准此處疏現文者更應無明第十祕
T2215_.58.0787b22: 密莊嚴住心之文説也。一道無爲心之外不
T2215_.58.0787b23: 明祕密莊嚴心故也。答今案此處疏文。謂大
T2215_.58.0787b24: 底其文義者總略也。所以者何。初劫明唯蘊
T2215_.58.0787b25: 無我心處則含攝拔業因種心也。第二劫處
T2215_.58.0787b26: 明他縁大乘及覺心不生而含攝證寂然界大
T2215_.58.0787b27: 乘心也。又明第三劫住心處交雜是明極無
T2215_.58.0787b28: 自性心處則含攝一道無爲心也。是二箇住
T2215_.58.0787b29: 心大底相似故也。但於如實知自心名一切
T2215_.58.0787c01: 種等文者。是更明第十祕密莊嚴住心也。專
T2215_.58.0787c02: 不謂明一道無爲心之句也。以何知爾者。此
T2215_.58.0787c03: 處文唯説一道無爲心而不明祕密莊嚴心
T2215_.58.0787c04: 者。何唯以此住心之中能證智慧可名一切
T2215_.58.0787c05: 種智耶。唯了知一道無爲住心義而未了知
T2215_.58.0787c06: 三密境界者。豈有一切種智名耶。此文中
T2215_.58.0787c07: 云如實知自心等文者此准疏上來處處文多
T2215_.58.0787c08: 約一道無爲住心而作其解釋也。約此常例
T2215_.58.0787c09: 習雖似明一道無爲心義。而尋理實唯慈氏
T2215_.58.0787c10: 儀軌祕説文有於祕密莊嚴心境界即爲如實
T2215_.58.0787c11: 知自心之名爲菩提心義也。故其文云。觀遏
T2215_.58.0787c12: 字變成法界塔在於圓明中。又轉變塔成慈
T2215_.58.0787c13: 氏本尊身。乃至如實知自心即是母地心。初
T2215_.58.0787c15: 嚴中如實知自心義耶。又大師眞言二字義
T2215_.58.0787c16: 云。如實知自心者非謂心性都無。自性清
T2215_.58.0787c17: 淨無改性故云本不生。謂雖有心性而無變
T2215_.58.0787c19: 密莊嚴住心者即是究竟覺知自心之源底如
T2215_.58.0787c20: 實證悟自身之數量。所謂胎藏海會曼荼羅
T2215_.58.0787c22: 無爲心義也祕密莊嚴亦有此説也。何況眞
T2215_.58.0787c23: 實佛性如來藏與一乘等名義者於三密境界
T2215_.58.0787c24: 往往有此等名義也。謂灌頂法中佛性三昧
T2215_.58.0787c25: 耶戒等有此名也。又疏三云。遮字無遷變即
T2215_.58.0787c28: 來藏等者即是義也。又三摩地儀軌云。演説
T2215_.58.0787c29: 如來三密門金剛一乘甚深教等者豈不是
T2215_.58.0788a01: 耶。即知明第十祕密心義也。問若爾者大疏
T2215_.58.0788a02: 於何處文慥明十住心之前後次第相耶。答
T2215_.58.0788a03: 第七卷云。復次如此經初品中義。若了知唯
T2215_.58.0788a04: 蘊無我乃至證寂然界時當約我人衆生壽者
T2215_.58.0788a05: 本不生故。明種種法門。以五喩觀察性空時
T2215_.58.0788a06: 當約諸蘊本不生故明種種法門。觀察蘊阿
T2215_.58.0788a07: 頼耶乃至覺心前後際不可得時當約心之影
T2215_.58.0788a08: 像本不生故明種種法門。極無自性心生時
T2215_.58.0788a09: 當約淨菩提心本不生故明種種法門。乃至
T2215_.58.0788a10: 如來地當約大悲胎藏曼荼羅究竟不生義明
T2215_.58.0788a12: 之中後七重住心次第相也。問其明七重次
T2215_.58.0788a13: 第心相方其相云何。答初文云若了知唯蘊
T2215_.58.0788a14: 無我者。是文明第四唯蘊無我住心也。次文
T2215_.58.0788a15: 云乃至證寂然界乃至明種種法門者。是文
T2215_.58.0788a17: 喩觀察性空時等者。此中示證寂然界住心
T2215_.58.0788a19: 是文是明第六他縁大乘住心也。次文云乃
T2215_.58.0788a20: 至覺心前後際不可得者。是文是明第七覺
T2215_.58.0788a21: 心不生住心相也。次文云當約心之影像本
T2215_.58.0788a22: 不生故明種種法門者。是文明第八一道無
T2215_.58.0788a23: 爲住心也。文云極無自性乃至明種種法門
T2215_.58.0788a24: 者是文明第九極無自性住心也。乃至如來
T2215_.58.0788a25: 至明種種法門者。是文明第十祕密莊嚴住
T2215_.58.0788a26: 心也。依此疏證文次第説故大師建立十住
T2215_.58.0788a27: 心次第也。文即是欲明乃至先歎其功徳者。
T2215_.58.0788a28: 意云。若以凡夫身而直入此眞言門修行此
T2215_.58.0788a29: 三平等教法者。是即直往涅槃是也。若以
T2215_.58.0788b01: 此行如次第漸漸修習雖於三無數曠劫須所
T2215_.58.0788b02: 可修得六度四攝四無量心等一切所修善
T2215_.58.0788b03: 行。而唯是依法佛三密加持速疾功力故。只
T2215_.58.0788b04: 一生頃修得如是廣大功徳智慧而到妙覺果
T2215_.58.0788b05: 海云也。以此殊勝利益而示於眞言門初修
T2215_.58.0788b06: 業菩薩。而能令彼勤進而欲令信受奉行尊
T2215_.58.0788b07: 重讃歎故。先歎此速疾妙用云也。菩提心論
T2215_.58.0788b08: 云。從凡入佛位者即此三摩地者。又云。若人
T2215_.58.0788b09: 求佛惠通達菩提心父母所生身速證大覺位
T2215_.58.0788b11: 四時精進修現世證得歡喜地後十六生成正
T2215_.58.0788b13: 無量阿僧祇至淨菩提心門者。是於彼顯教
T2215_.58.0788b14: 遲鈍修行之用或不必退失。而對彼今顯此
T2215_.58.0788b15: 三密教行速疾用及必定妙用也。此義如金
T2215_.58.0788b16: 剛頂五祕密儀軌云。若於顯教修行者久經
T2215_.58.0788b17: 三大無數劫然後證成無上菩提。於其中間
T2215_.58.0788b18: 十進九退。或證七地以所集福智慧迴向聲
T2215_.58.0788b19: 聞縁覺道果仍不能證無上菩提。若依毘盧
T2215_.58.0788b20: 遮那自受用身所説内證自覺聖智法及大普
T2215_.58.0788b21: 賢金剛薩埵他受用身智。即於現生遇逢曼
T2215_.58.0788b22: 荼羅阿闍梨得入曼荼羅。爲具足羯磨以普
T2215_.58.0788b23: 賢三摩地引入金剛薩埵入其身中。由加持
T2215_.58.0788b24: 威徳力故於須臾頃當證無量三昧耶無量陀
T2215_.58.0788b25: 羅尼門。以不思議法能變易弟子倶生我執
T2215_.58.0788b26: 種子應時集得身中一大阿僧祇劫所集福徳
T2215_.58.0788b27: 智慧則爲生在佛家。纔見曼荼羅則種金剛
T2215_.58.0788b28: 界種子具受灌頂受職金剛名號。從此已後
T2215_.58.0788c01: 此文妙符合經疏意也。問抑直修行眞言教
T2215_.58.0788c02: 之淨菩提心門中解諸法空理菩薩之所觀法
T2215_.58.0788c03: 空觀相。是若異與前於顯教中修行淨菩提
T2215_.58.0788c04: 心門菩薩之所觀法空觀義耶。答此義最要
T2215_.58.0788c05: 之中要也。今私案之義之義意云。修行單顯
T2215_.58.0788c06: 教諸菩薩所修法空觀是唯觀隨縁諸法之二
T2215_.58.0788c07: 種生死境界及淨分依他性之假有性空義。
T2215_.58.0788c08: 而未能雙觀法佛所證無漏五蘊三平等之眞
T2215_.58.0788c09: 實常住境界性也。而此入眞言門淨菩提心
T2215_.58.0788c10: 之菩薩所解法空觀是雙觀隨縁之法空與法
T2215_.58.0788c11: 爾不空法身之二種境界故與彼懸異也。此
T2215_.58.0788c12: 義如涅槃經第二十七云。善男子佛性者名
T2215_.58.0788c13: 第一義空。第一義空名爲智慧。所言空者不
T2215_.58.0788c14: 見空與不空。智者見空及與不空常與無常
T2215_.58.0788c15: 苦之與樂我與無我。空者一切生死不空者謂
T2215_.58.0788c16: 大涅槃。乃至無我者即是生死我者謂大涅
T2215_.58.0788c17: 槃。見一切空不見不空不名中道。乃至中道
T2215_.58.0788c18: 者名爲佛性以是義故佛性常恒無有變易。
T2215_.58.0788c20: 經意眞言門淨菩提心菩薩之所觀空有相雙
T2215_.58.0788c21: 而觀之也。又聲字實相義云。法然隨縁有能
T2215_.58.0788c23: 言如義言説等中即有此義意也。疏若見此
T2215_.58.0788c24: 心至自然具足者。是明眞言門直往菩薩之
T2215_.58.0788c25: 法然有與隨縁空二觀相雙修時所得利益甚
T2215_.58.0788c26: 大義也。疏譬如有世至乘法有殊者。是以喩
T2215_.58.0788c27: 亦成眞言門三密妙行速疾勝用也。此中喩
T2215_.58.0788c28: 意云。以世人乘舟車跋渉險難惡路得達五
T2215_.58.0788c29: 百由旬義。合修行單顯教菩薩久經三無數
T2215_.58.0789a01: 劫後成佛果義也。此達者出過義也。此修行
T2215_.58.0789a02: 眞言門神通乘直往菩薩於可修行三無數劫
T2215_.58.0789a03: 頃廣行法。而速一生間決定修得之而成彼
T2215_.58.0789a04: 果分佛位云也。五百由旬者。吉藏師法華玄
T2215_.58.0789a05: 第八云。三界爲三百。聲聞地爲四百。縁覺
T2215_.58.0789a06: 地爲五百也。問以何義故作此釋耶。答今以
T2215_.58.0789a07: 二義作如此判。一者三百爲凡夫地二百爲
T2215_.58.0789a08: 二乘地。此二障於佛道須勉斯二障故。釋
T2215_.58.0789a09: 論云。菩薩退有二事。一貪三界二乘小乘。今
T2215_.58.0789a11: 云。指三界與聲聞縁覺菩薩三乘配五百由
T2215_.58.0789a12: 旬也。指一佛乘名爲寶所道場也。此一佛乘
T2215_.58.0789a13: 者是出過前五百由旬路之處是也。謂以三
T2215_.58.0789a14: 界如次配三百由旬也。以二乘合配第四百
T2215_.58.0789a15: 由旬也。故經云以方便力於險道中過三百
T2215_.58.0789a16: 由旬化作一城者。是合二乘二涅槃而爲一
T2215_.58.0789a17: 化城義也。是當第四百由旬義也。以三乘共
T2215_.58.0789a18: 教中所明佛菩薩之所得菩提涅槃名爲第五
T2215_.58.0789a19: 百由旬也。過此第五百由旬已更有法華一
T2215_.58.0789a20: 乘之佛果之寶所道場菩提涅槃果徳云也。
T2215_.58.0789a21: 故天台法華疏第七云。大論六十六云。嶮道
T2215_.58.0789a22: 是世間。一百由旬是欲界。二百色界。三百
T2215_.58.0789a23: 無色界。四百是二乘。又倒出數一百是二乘
T2215_.58.0789a24: 道。二百是無色。三百是色界。四百是欲界。此
T2215_.58.0789a25: 經明五百由旬即菩薩道。若過五百即入佛
T2215_.58.0789a27: 以成於上來九種住心之淺深麁細義而對辨
T2215_.58.0789a28: 之者。是爲教誡此眞言行菩薩之隨分得彼
T2215_.58.0789a29: 種因海功徳者於其中途是若生己證得慢想
T2215_.58.0789b01: 故方止息後祕密莊嚴乘中勝進行而不欲求
T2215_.58.0789b02: 此眞言門中殊勝果海功徳法人故。今方此
T2215_.58.0789b03: 十住心之中諸乘前後相望。以前心爲麁劣
T2215_.58.0789b04: 以後心爲細妙云也。故極無自性已還之住
T2215_.58.0789b05: 心猶帶麁淺義也。唯祕密莊嚴心唯獨有殊
T2215_.58.0789b06: 妙義也。疏復次如輪至王具體故者。是重以
T2215_.58.0789b07: 喩歎此直往眞言行菩薩所修功徳也。謂此
T2215_.58.0789b08: 菩薩雖未窮滿法佛果位。而以此三密妙行
T2215_.58.0789b09: 備衆徳不久只一生頃諸因分衆行皆悉成就
T2215_.58.0789b10: 故。猶如輪王太子初生時雖幼稚而未廣遍
T2215_.58.0789b11: 習諸伎藝而此大根性聰利故堪大人之器
T2215_.58.0789b12: 也。三十二相具足可繼輪王位可領四洲相
T2215_.58.0789b13: 相當也。疏眞言行者至具體法身者。是合喩
T2215_.58.0789b14: 也。此眞言行直往菩薩是修行淨菩提心門
T2215_.58.0789b15: 時是只於一生頃集得無數曠劫可修集普賢
T2215_.58.0789b16: 行願也。而大悲萬行智慧方便妙用皆悉成
T2215_.58.0789b17: 就故。即是於法佛性得功徳速可顯得故。云
T2215_.58.0789b18: 即是毘盧遮那具體法身也。疏故經云無量
T2215_.58.0789b19: 至悉成就也者。以散釋意歸本經文也。疏又
T2215_.58.0789b20: 如王子至亦復如是者釋本經云天人世間之
T2215_.58.0789b21: 所歸依文也。此有開喩合喩也。疏已爲天人
T2215_.58.0789b22: 至作大歸依者。約合而釋此意也。疏若常途
T2215_.58.0789b23: 諸至即名爲佛者。是但約單證此淨菩提心
T2215_.58.0789b24: 門行者之因分究竟證者。諸論名爲佛果云
T2215_.58.0789b25: 也。故釋大衍論第一云。如是八種諸佛所得
T2215_.58.0789b26: 耶。諸佛所得。得於諸佛不故。如是修行種
T2215_.58.0789b28: 訶衍法。所以者何此不二法形於彼佛其徳
T2215_.58.0789b29: 勝故。大本華嚴契經中作如是説。其圓圓海
T2215_.58.0789c01: 得諸佛勝。其一切佛不能成就圓圓海劣故。
T2215_.58.0789c02: 若爾何故分流華嚴契經中作如是説。盧舍
T2215_.58.0789c03: 那佛三種世間攝法無餘彼佛身心亦復無有
T2215_.58.0789c04: 所不攝焉。盧舍那佛雖攝三種世間而攝不
T2215_.58.0789c06: 提心門因分功徳人名爲種因海佛義也。彼
T2215_.58.0789c07: 窮盡證得三密境界佛名爲性徳圓圓海佛
T2215_.58.0789c08: 也。疏是故舍利至不能測量者。是從下別約
T2215_.58.0789c09: 一道無爲心歎此心之隨分祕密甚深妙徳
T2215_.58.0789c10: 也。疏文是故舍利弗等者。是指法華經説也。
T2215_.58.0789c11: 彼經有二種門。一者迹門。二者本門也。迹
T2215_.58.0789c12: 門者於一乘始覺本法而令歸攝三乘五乘法
T2215_.58.0789c13: 也。本門者於一乘本覺本法令歸攝始覺之
T2215_.58.0789c14: 末法也。而於此中約初迹門中爲舍利弗等
T2215_.58.0789c15: 三根聲聞佛説境行一乘。所謂三乘五乘七
T2215_.58.0789c16: 方便九法界皆有一乘佛性理故。會三乘五
T2215_.58.0789c17: 乘等行即令攝入一佛乘義也。然以舍利子
T2215_.58.0789c18: 等利根明智聲聞及獨覺乘并大乘通教菩薩
T2215_.58.0789c19: 等智解而不能測量此甚深理趣云也。是即
T2215_.58.0789c20: 爲今淨菩提心門佛智境界是也。但彼法華
T2215_.58.0789c21: 一乘是約單顯教作此説也。疏以行者得至名
T2215_.58.0789c22: 爲祕密者。是亦約法華經中本門義而歎此
T2215_.58.0789c23: 住心之隨分甚深微妙徳也。彼經本門意是
T2215_.58.0789c24: 明此一乘果相也。案彼經涌出品意。謂從下
T2215_.58.0789c25: 方地中涌出千世界微塵數大菩薩是人所備
T2215_.58.0789c26: 功徳深妙也。然一生補處等覺彌勒等諸大
T2215_.58.0789c27: 菩薩於自智慧力都尚不能覺知此中一人菩
T2215_.58.0789c28: 薩之心行及本末因縁發心修行時分能化此
T2215_.58.0789c29: 人佛及此菩薩之所住遊化處等事云也。何
T2215_.58.0790a01: 況知千世界微塵數人若干本末因縁等義
T2215_.58.0790a02: 耶。因之墮疑網而彌勒菩薩以此事而啓請
T2215_.58.0790a03: 佛。佛則於彼經壽量品中説此問之答也。其
T2215_.58.0790a04: 答意云。我釋迦牟尼佛報身成道是實過無
T2215_.58.0790a05: 量無邊久遠劫以前成無上佛果畢。然則其
T2215_.58.0790a06: 成佛後從久遠無數劫以來能教化此微塵數
T2215_.58.0790a07: 大菩薩令發道心云也。此報身久遠壽量是
T2215_.58.0790a08: 如來自受用身本地果報也。此佛所居淨土
T2215_.58.0790a09: 名常寂光土。此土三際不變易三劫火水風
T2215_.58.0790a10: 三災不能毀壞此淨土云也。故彼經云。衆生
T2215_.58.0790a11: 見劫盡大火所燒時我此土安穩天人常充
T2215_.58.0790a13: 始成始覺之末法令歸攝於無始久遠成佛之
T2215_.58.0790a14: 本覺本法也。故十住心論八云。指本遮末談
T2215_.58.0790a16: 衆者。是從報佛之内證恒沙功徳智慧所出
T2215_.58.0790a17: 現之内眷屬故。約彼修因向果門者彌勒菩
T2215_.58.0790a18: 薩者迹雖示現等覺補處位。而尚未知識此
T2215_.58.0790a19: 地涌菩薩衆之中一人也。是則表示此一道
T2215_.58.0790a20: 無爲住心之佛。依能修得此淨菩提心門之
T2215_.58.0790a21: 諸法性空妙理故。即有成就如此祕密甚深
T2215_.58.0790a22: 徳云也。文以行者得此心時等者。謂眞言行
T2215_.58.0790a23: 者修學此淨菩提心門。若到證達位時知見
T2215_.58.0790a24: 本覺本有之身土及自内證眷屬諸菩薩衆云
T2215_.58.0790a25: 也。故菩提心論云。當知一切法空已悟法本
T2215_.58.0790a26: 不生心體自如不見身心。住於寂滅平等究
T2215_.58.0790a27: 竟眞實之智令無退失。妄心若起知而勿隨。
T2215_.58.0790a29: 問上行等諸菩薩衆者是一道無爲心之佛内
T2215_.58.0790b01: 所證眷屬也。然物云何與彌勒居同一處而
T2215_.58.0790b02: 同修對治道云耶。答此菩薩衆者示現同假
T2215_.58.0790b03: 居因位而修行佛道之相故。此菩薩同與彼
T2215_.58.0790b04: 補處彌勒之垂迹因位之行業云也。故云同
T2215_.58.0790b05: 會一處也。又義上行等菩薩與彌勒共同修
T2215_.58.0790b06: 學淨菩提心處法故名爲同會一處云也。疏
T2215_.58.0790b07: 是故此事名爲祕密者。是總結一道無爲心
T2215_.58.0790b08: 之具徳也。上來約一道無爲住心明淨菩提
T2215_.58.0790b09: 心義了。從此下且約極無自性心明淨菩提
T2215_.58.0790b10: 心義也。疏又此菩薩至復名祕密者。是文約
T2215_.58.0790b11: 彼極無自性心則明淨菩提心門法之具徳義
T2215_.58.0790b12: 也。謂前一道無爲心與此極無自性心者。其
T2215_.58.0790b13: 義稍相隣近故於同一處經文而是疏主開作
T2215_.58.0790b14: 二途解釋也。依此二種住心稍相隣近義故。
T2215_.58.0790b15: 菩提心論合明極無自性心與一道無爲心。
T2215_.58.0790b16: 其文云。復次諸佛慈悲從眞起用救攝衆生
T2215_.58.0790b17: 應病與藥施諸法門。隨其煩惱對治迷津遇
T2215_.58.0790b18: 栰達於彼岸法已應捨無自性故。如大毘盧
T2215_.58.0790b19: 遮那成佛經云諸法無相爲虚空相。作是觀
T2215_.58.0790b21: 指極無自性心之淨菩提心法。即名云畢竟
T2215_.58.0790b22: 淨心也。文普集會十方法界等者。法藏師
T2215_.58.0790b23: 華嚴經旨歸云。初果徳衆者。謂盡法界一切
T2215_.58.0790b24: 諸佛皆在舍那海印中現。同於此會共説華
T2215_.58.0790b25: 嚴。然有二類一能加衆如第一會中盡十方
T2215_.58.0790b26: 一切諸佛悉現其身加於普賢。餘准之。二證
T2215_.58.0790b27: 法衆如發心品末十方各有萬佛刹塵數諸佛
T2215_.58.0790b28: 悉號法惠。現身讃述一切十方皆亦如是。又
T2215_.58.0790b29: 性起品十方各有八十不可説百千億那由他
T2215_.58.0790c01: 世界微塵數如來同名普賢。現身讃述十方
T2215_.58.0790c02: 亦爾。皆云我等諸佛爲未來菩薩故護持此
T2215_.58.0790c03: 經令久住世也。第七會末亦盡十方諸佛現
T2215_.58.0790c04: 面讃證述同解云。當知示現今此經住世並
T2215_.58.0790c05: 是佛力。二常隨衆者如普賢等十佛世界微
T2215_.58.0790c06: 塵數等大菩薩衆是盧舍那内眷屬故動止常
T2215_.58.0790c07: 相隨。周遍一切微塵道處於華藏界助成能
T2215_.58.0790c08: 化顯一乘法。如舍利弗等千二百五十比丘
T2215_.58.0790c09: 與釋迦佛亦常相隨於娑界助佛揚化説三乘
T2215_.58.0790c12: 衞國祇樹給孤獨園重閣講堂師子座上。佛
T2215_.58.0790c13: 自入如來師子奮迅三昧説法界法門。並善
T2215_.58.0790c14: 財童子歴百一十城求善知識所得法門。於
T2215_.58.0790c17: 者。此解了淨菩提心門之甚深法性眞理之
T2215_.58.0790c18: 妙惠及作微妙佛事者。是則此極無自性心
T2215_.58.0790c19: 之菩薩獨所作證也。餘三乘果人及世間
T2215_.58.0790c20: 人天等者。不能知解此菩薩之所爲事業
T2215_.58.0790c21: 本迹義也。疏由此因縁復名祕密者。是約
T2215_.58.0790c22: 極無自性心而結成祕密義也。自下更返明
T2215_.58.0790c23: 一道無爲住心不共徳也。疏前二劫中至支
T2215_.58.0790c24: 佛地也者。是如彼智度論所明共不共般若
T2215_.58.0790c25: 義。而今大日經意復約一道無爲心之行者
T2215_.58.0790c26: 而論共不共義也。彼智度論所云共般若者。
T2215_.58.0790c27: 約遍計所執空門明人法皆空之偏眞理説
T2215_.58.0790c28: 爲共般若義也。不共般若義者約不空如來
T2215_.58.0790c29: 藏義而明如來藏中具足恒沙功徳無量性得
T2215_.58.0791a01: 之一乘佛性義。名爲不共般若義也。説此
T2215_.58.0791a02: 一乘妙義唯令被菩薩機故名爲不共般若
T2215_.58.0791a03: 也。疏前二劫中者此義或是他縁大乘覺心
T2215_.58.0791a04: 不生二箇住心是也。此二種住心者是倶菩
T2215_.58.0791a05: 薩乘故名爲共三乘行也。又解者前二劫者
T2215_.58.0791a06: 是前第二瑜祇劫中證寂然界大乘菩薩也。
T2215_.58.0791a07: 此菩薩者明預三乘同坐一解脱床同證偏眞
T2215_.58.0791a08: 理而終應入無餘涅槃人也。疏雖云及二乘
T2215_.58.0791a09: 至不知所趣者。是文更亦約一道無爲住心
T2215_.58.0791a10: 而明此一道心之行者不共於二乘義也。此
T2215_.58.0791a11: 義意云。文雖須菩提等者。是於三乘通教大
T2215_.58.0791a12: 乘之大品般若經等中。約遍計所執空門教
T2215_.58.0791a13: 意須菩提等大聲聞人自悟解人法二空理而
T2215_.58.0791a14: 方承世尊教勅爲餘聲聞衆及人天大會演説
T2215_.58.0791a15: 此人法二空門法也。雖爾未離二乘法之終
T2215_.58.0791a16: 入灰炭之行云也。又此須菩提等諸大聲聞
T2215_.58.0791a17: 人未悟入法華一乘妙義也。此須菩提等四
T2215_.58.0791a18: 十餘年後待説法華一乘之中會權三乘令歸
T2215_.58.0791a19: 實一乘説。今初悟入一道無爲自性清淨本
T2215_.58.0791a20: 覺眞心妙理遂應顯得之義也。此義如法華
T2215_.58.0791a21: 信解品中迦葉領解偈云。佛勅我等説最上
T2215_.58.0791a22: 道。修習此者當得成佛。我承佛教爲大菩
T2215_.58.0791a23: 薩。以諸因縁種種譬喩若干言辭説無上道。
T2215_.58.0791a25: 問須菩提等解二空門義文如何。答同經偈
T2215_.58.0791a26: 云。我等若聞淨佛國土教化衆生都無欣樂。
T2215_.58.0791a27: 所以者何一切諸法皆悉空寂無生無滅無大
T2215_.58.0791a29: 經此文者約何義云一切諸法無生無滅等
T2215_.58.0791b01: 耶。答此文意如解深密經説。是約第二時教
T2215_.58.0791b02: 意依遍計所執空門義説一切諸法無生無滅
T2215_.58.0791b03: 等理也。故惠沼唯識有義燈云。解深密經一
T2215_.58.0791b04: 切諸法皆無自性無生無滅本來寂靜自性涅
T2215_.58.0791b06: 意也。疏而猶此祕至不知所趣者。是明彼共
T2215_.58.0791b07: 教三乘聖者之倶迷惑此祕密一乘法義也。
T2215_.58.0791b08: 故法華第一序品云。諸求三乘人若有疑悔
T2215_.58.0791b09: 者。佛當爲除斷令盡無有餘。又方便品云。有
T2215_.58.0791b10: 諸聲聞漏盡阿羅漢阿若憍陳如等千二百人。
T2215_.58.0791b11: 乃至各作是念。今者世尊何故慇懃稱歎方
T2215_.58.0791b12: 便而作是言。佛所得法甚深難解有所言説
T2215_.58.0791b13: 意趣難知。一切聲聞辟支佛所不能及。佛説
T2215_.58.0791b14: 一解脱義我等亦得此法到於涅槃。而今不知
T2215_.58.0791b17: 者。是結釋歸本文也。疏時大威徳至近敬禮
T2215_.58.0791b18: 也者。是歎此淨菩提心門修行菩薩之應供
T2215_.58.0791b19: 福田徳也。疏已歎入眞言門功徳竟者。是文
T2215_.58.0791b20: 者是總明結歎能入眞言門之一道無爲心極
T2215_.58.0791b21: 無自性心之甚深微妙勝功徳畢云也。疏然
T2215_.58.0791b22: 行者復以何法入此門耶者。是亦更問發此
T2215_.58.0791b23: 淨菩提心門菩薩之於此淨菩提心門中所悟
T2215_.58.0791b24: 入之所觀境界相也。疏故經次云至喩此心
T2215_.58.0791b25: 也者。是擧明所觀境界之眞如理性之經文
T2215_.58.0791b26: 而略釋此所引本經文大意也。此所引本經
T2215_.58.0791b27: 文者。是通一道極無兩住心之所觀觀法義
T2215_.58.0791b28: 也。疏前劫悟萬法唯心心外無法者。是文者
T2215_.58.0791b29: 是以前所辨他縁大乘心之所悟入蘊阿頼耶
T2215_.58.0791c01: 之中唯識義則爲淺近唯心義云也。其正意
T2215_.58.0791c02: 者是約以依他起法即爲本體而成唯心義故
T2215_.58.0791c03: 爲淺近義也。疏今觀此心至遍一切身者。是
T2215_.58.0791c04: 文者約一道極無兩住心而明甚深唯心義
T2215_.58.0791c05: 也。是義意者是以眞如本覺理之眞心義而
T2215_.58.0791c06: 爲唯心義也。故上所引經文云。菩提所謂空
T2215_.58.0791c07: 性空性即是自心等虚空性者。即此義意也。
T2215_.58.0791c08: 謂本覺者是帶神解義與眞實義故名爲心識
T2215_.58.0791c09: 義也。以本覺眞心名爲遍照義也。故起信論
T2215_.58.0791c10: 以本覺眞心名爲六種義。所謂一大智慧光
T2215_.58.0791c11: 明義。二遍照法界義。三眞實識知義。四常
T2215_.58.0791c12: 樂我淨義。五不變義。六自在義也。依具足此
T2215_.58.0791c13: 六義故指本覺心名爲毘盧遮那遍一切身
T2215_.58.0791c14: 也。故普賢觀經云。毘盧遮那遍一切處其佛
T2215_.58.0791c15: 住所名常寂光。乃至云。不住身心相處不見
T2215_.58.0791c16: 有無諸法相如寂解脱。乃至般若波羅蜜多
T2215_.58.0791c18: 爲毘盧遮那佛。以眞如之常寂滅義即爲常
T2215_.58.0791c19: 寂光土云也。是即依正不二義也。疏以心如
T2215_.58.0791c20: 是至入阿字門者。是明以如是甚深唯心之
T2215_.58.0791c21: 心境二義而令歸入阿字本不生眞如一實理
T2215_.58.0791c22: 義也。疏故離於根境者。是引經文即釋成淨
T2215_.58.0791c23: 菩提心門中遠離心與境差別義也。疏影像
T2215_.58.0791c24: 不出常寂滅光故曰無相者。又釋成經所云
T2215_.58.0791c25: 菩提心無相文也。文影像不出常寂光者。是
T2215_.58.0791c26: 即應化佛所現身土色身差別無量功徳法門
T2215_.58.0791c27: 名爲影像義也。如是影像功徳法門者。是於
T2215_.58.0791c28: 眞如本覺之本質法是明鏡上而影現。是影
T2215_.58.0791c29: 像之色身等云也。疏以心實相覺心之實相
T2215_.58.0792a01: 者。是即成甚深眞實之唯識義也。謂能縁心
T2215_.58.0792a02: 所縁境倶同唯眞如本覺法故名爲唯心也。
T2215_.58.0792a03: 疏境智皆是至曰無境界者。是成唯心義也。
T2215_.58.0792a04: 謂依起信論摩訶衍論意者。以眞如性一法
T2215_.58.0792a05: 爲所縁義。亦以即此眞如之本覺義爲能縁
T2215_.58.0792a06: 義也。故能縁與所縁其性無二無別義也。境
T2215_.58.0792a07: 智皆是般若波羅蜜故曰無境界者。是釋成
T2215_.58.0792a08: 經文所云無境界義也。謂是一切諸法者皆
T2215_.58.0792a09: 不出本覺眞如理性云也。觀察此道理者名
T2215_.58.0792a10: 爲淨菩提心門之菩薩也。疏以此中十至復
T2215_.58.0792a11: 成戲論者。是成此一道及極無二箇住心之
T2215_.58.0792a12: 十喩意之殊勝義也。文望前十喩者是指前
T2215_.58.0792a13: 第二劫證寂然界心中十喩及他縁大乘心中
T2215_.58.0792a14: 十喩也故疏第三意云。第一即空幻者是證
T2215_.58.0792a15: 寂然界心之所觀十喩也。第二即心幻者。是
T2215_.58.0792a16: 他縁大乘心之所觀十喩也。第三不思議幻
T2215_.58.0792a17: 者是一道極無兩心之所觀十喩法是也。而
T2215_.58.0792a18: 以前二劫中即空即心兩十喩即爲淺近戲論
T2215_.58.0792a19: 説也。以此第三劫中一道極無中不思議幻
T2215_.58.0792a20: 等十喩爲眞實殊勝觀云也。文故名越諸戲
T2215_.58.0792a21: 論者。是釋成經文所明殊勝義也
T2215_.58.0792a22:
T2215_.58.0792a23:
T2215_.58.0792a24:
T2215_.58.0792a25:大日經住心品疏私記第十四
T2215_.58.0792a26: 疏第三重微細至此相續生者。是別明第九
T2215_.58.0792a27: 極無自性住心能斷第三重極微細妄執畢。
T2215_.58.0792a28: 而堪能入眞言門淨菩提心用云也。文云曰
T2215_.58.0792a29: 離於根境等者。言以釋意令歸本經文也。依
T2215_.58.0792b01: 此文意故。十住心論第九云。等空之心於是
T2215_.58.0792b02: 始起寂滅之果果還爲因。是因是心望前顯
T2215_.58.0792b03: 教極果。於後祕心初心。初發心時便成正覺
T2215_.58.0792b04: 宜然也。初心之佛其徳不可思議。萬徳始證
T2215_.58.0792b06: 文云業壽種除復有佛樹牙生者。是有深義
T2215_.58.0792b07: 也。謂業壽種除者。是除斷分段生死之中業
T2215_.58.0792b08: 果命根正報依身等云也。佛樹牙生者。是標
T2215_.58.0792b09: 得不思議變易生之中身命等花報徳也。佛
T2215_.58.0792b10: 樹者指法身常住佛果也。牙生者指不思議
T2215_.58.0792b11: 變易身徳也。此變易身者是當成法性身佛
T2215_.58.0792b12: 之牙種義也。故大日經第五云。眞言遍學
T2215_.58.0792b13: 者通達祕密壇如法爲弟子燒盡一切罪壽命
T2215_.58.0792b14: 悉焚滅令彼不復生同於灰盡。已彼壽命還
T2215_.58.0792b15: 復。謂以字燒字因字而更生一切壽。乃至清
T2215_.58.0792b17: 文可檢知大疏第十六卷也。疏既不壞因至
T2215_.58.0792b18: 即是縁起者。是約此極無自性心而明於此
T2215_.58.0792b19: 住心之淨菩提心門中所覺了縁起諸法是即
T2215_.58.0792b20: 有爲無爲二法互相融事理該攝性相交徹義
T2215_.58.0792b21: 也。謂縁起之諸法即相是眞如理性故言不
T2215_.58.0792b22: 壞因縁而悟入法界也。此義意云。是縁起諸
T2215_.58.0792b23: 法即空義。是非如彼小乘宗所云拆法空觀
T2215_.58.0792b24: 云也。此縁起諸法即空觀方當大乘所立體
T2215_.58.0792b25: 法難解眞空義也。此義如般若心經云。色
T2215_.58.0792b27: 中色即是空義者是縁起諸法爲即體本覺眞
T2215_.58.0792b28: 空義也。彼空即是色者此本覺眞空妙理之
T2215_.58.0792b29: 則隨染縁能成諸有爲生滅法也。故云不動
T2215_.58.0792c01: 法界即是縁起也。故般若心經云空即色等
T2215_.58.0792c02: 也。此義如仁王般若經云。於解常自一於諦
T2215_.58.0792c04: 云。以了知二諦互相融攝而無二無別之不
T2215_.58.0792c05: 二觀行即爲究竟了義云也。疏當知因縁生
T2215_.58.0792c06: 滅是法界生滅者。是釋成妄眞相融義也。謂
T2215_.58.0792c07: 因縁者是因縁生滅者衆縁所造諸法是也。
T2215_.58.0792c08: 此縁起諸法者即體本覺眞如理性也。然物
T2215_.58.0792c09: 即隨妄縁即流生死際而成生滅門諸法云
T2215_.58.0792c10: 也。眞如法之外更無生滅法云也。故經云空
T2215_.58.0792c11: 即是色者此義也。又法藏師云。不異常之無
T2215_.58.0792c12: 常者即此義也。疏法界不生滅即是因縁不
T2215_.58.0792c13: 生滅者。是謂諸依他因縁生滅諸法。以眞如
T2215_.58.0792c14: 法界爲其自體性故。此之所依法界性從本
T2215_.58.0792c15: 以來不生滅法故。此能依生滅法即成不生
T2215_.58.0792c16: 滅義云也。故經云色即是空者此義也。藏公
T2215_.58.0792c17: 云不異無常之常者即此義也。疏故曰離有
T2215_.58.0792c18: 爲無爲界者。結以釋文歸本文也。意云。依此
T2215_.58.0792c19: 極無自性之究竟無性觀行故。於縁起諸法
T2215_.58.0792c20: 離單生滅偏執之咎也。亦於眞如法界離單凝
T2215_.58.0792c21: 然而不隨縁執之咎也。謂執因縁法唯有生
T2215_.58.0792c22: 滅義。而何於此因縁法。即體可爲無眞如法
T2215_.58.0792c23: 界義耶。但爾云故不謂於因縁法無生滅義
T2215_.58.0792c24: 也。但爲遮俗眞隔別執故説二諦相即義也。
T2215_.58.0792c25: 又執法界理唯有凝然性。而何無隨縁性耶。
T2215_.58.0792c26: 而何於此法界理可爲無即生滅義耶。但爾
T2215_.58.0792c27: 云故不謂於法界理失其凝寂眞性也。但是
T2215_.58.0792c28: 爲遮眞俗隔別執故云爾也。是於有爲縁生
T2215_.58.0792c29: 法即離單生滅之偏執。於無爲法界理亦離
T2215_.58.0793a01: 單凝然不隨縁執云也。故藏公云。攝論云。智
T2215_.58.0793a03: 來出世至離諸造作者。是釋離諸造作向也。
T2215_.58.0793a04: 此句意云。此眞如法界是即縁起即無性義
T2215_.58.0793a05: 即是法爾常恒理也。諸佛出世演説此理時。
T2215_.58.0793a06: 非始有此理也。從諸佛不出世演説此義時
T2215_.58.0793a07: 以前。此法界縁起無性義常恒不變理也。此
T2215_.58.0793a08: 眞妄相即法界即縁起理。是非佛及人天造
T2215_.58.0793a09: 作法云也。疏如般若中至亦如是者。是引
T2215_.58.0793a10: 他契經文證。助釋此經云離眼耳鼻舌身意文
T2215_.58.0793a11: 也。謂且成此法界中離内六根法義也。此經
T2215_.58.0793a12: 文有三。初標法也。文云一切法趣下是也。第
T2215_.58.0793a13: 二喩也。謂文云由如百以下是也。第三合喩
T2215_.58.0793a14: 也。謂文云是故當知下是也。文云一切法趣
T2215_.58.0793a15: 眼者此句意云。説眼界即爲眞如法界意也。
T2215_.58.0793a16: 謂眼界與眞如法界即體混泯而爲無二無別
T2215_.58.0793a17: 義也。謂以眼之外都無眞如法界性。眞如法
T2215_.58.0793a18: 界性之外即都無眼界故也。彼般若經云色
T2215_.58.0793a19: 即是空空即是色受想行識亦復如是者即此
T2215_.58.0793a20: 意也。重意云。於此眞如即眼理中而令歸攝
T2215_.58.0793a21: 餘一切有爲縁起諸法而。全體遍收眞妄融
T2215_.58.0793a22: 徹義名云一切法趣眼意也。謂以妄之交徹於
T2215_.58.0793a23: 眞義故名爲眞如法界。即是眼法云也。以眞
T2215_.58.0793a24: 之交徹於妄義名爲眼界即是眞如法界云
T2215_.58.0793a25: 也。約此二義都成眞妄相融而無二無別義
T2215_.58.0793a26: 也。然則成有爲無爲法極無自性義也。文云
T2215_.58.0793a27: 一切法趣眼是趣不過者。謂眞如法界與眼
T2215_.58.0793a28: 界即成一性法而以餘一切有爲法令歸趣於
T2215_.58.0793a29: 此眼界即眞如性云也。此眼界即眞如性之
T2215_.58.0793b01: 外更無有所可歸趣之餘實際眞性境界云
T2215_.58.0793b02: 也。文云是故當知眼即是第一實際者是釋
T2215_.58.0793b03: 成眼界即眞如法界義也。文云第一實際中
T2215_.58.0793b04: 眼尚不可得。何況趣非趣耶者。是文遂則顯
T2215_.58.0793b05: 示諸法之極無自性理也。謂遠離於眼界之
T2215_.58.0793b06: 物者即是寂滅之眞如。眞如實際。實際名
T2215_.58.0793b07: 爲第一義諦也。此第一義諦極理中都眼界
T2215_.58.0793b08: 不可得性也。以此義故爲眼界即法界性也。
T2215_.58.0793b09: 而其能可被歸趣眼界尚從本以來寂滅都無
T2215_.58.0793b10: 性也。何況與此今更可成歸趣之能趣義豈
T2215_.58.0793b11: 可成立耶云也。眞如平等理中有何能趣所
T2215_.58.0793b12: 趣差別相耶云也。而眞如之若隨無明染縁
T2215_.58.0793b13: 而變作諸法時。則雖有成眼等諸法而論實
T2215_.58.0793b14: 者是虚妄顯現也。而唯此眞如性從本以來
T2215_.58.0793b15: 離無明染熏故。是約道理義即離諸妄縁而寂
T2215_.58.0793b16: 滅離相云也。此眞性理中眼等諸法都無而
T2215_.58.0793b17: 皆一切斷絶云也。既如眼界即都無而一切
T2215_.58.0793b18: 物斷絶矣。何有歸趣於此都無眼界理之能
T2215_.58.0793b19: 歸趣之諸法耶云也。疏耳鼻舌身意亦如是
T2215_.58.0793b20: 者。擧眼根一種例顯示餘五根之本不生性。
T2215_.58.0793b21: 而示縁起即空眞妄混融義。疏故曰離眼耳
T2215_.58.0793b22: 鼻舌身意者。以釋意歸本文也。此文中離言
T2215_.58.0793b23: 意者。謂此極無自性心者。成遠離有爲縁生
T2215_.58.0793b24: 之六根等十八界相。亦成離此六根等十八
T2215_.58.0793b25: 界之即體性空無爲性定執云也。謂六根六
T2215_.58.0793b26: 識六境之中者。六根者是作用殊勝故且擧
T2215_.58.0793b27: 六根而意者攝取餘六識六境義也。疏行者
T2215_.58.0793b28: 得如至心之實際者。是遂明此觀行者之觀
T2215_.58.0793b29: 察是縁生法之無自性甚深義。其微妙之觀
T2215_.58.0793c01: 行成就而到眞如實際境云也。文云觀一切
T2215_.58.0793c02: 染淨乃至不從縁生者。上文指十八界之中
T2215_.58.0793c03: 眼界且明其縁起性空義了也。今者例此眼
T2215_.58.0793c04: 界即空義而。遍歴餘十七界而即成此縁起無
T2215_.58.0793c05: 性義也。文云如隣虚等者。是指極微少之色
T2215_.58.0793c06: 心心所法也。謂分柝色心等而至極微小時
T2215_.58.0793c07: 亦若至一轉而更分柝之者。既應成虚空體許
T2215_.58.0793c08: 物指名云隣虚也。如是於至最極小位法皆
T2215_.58.0793c09: 悉是無不縁生物云也。文云若從縁生乃至
T2215_.58.0793c10: 即是心之實際者。是文約諸有爲法且成極
T2215_.58.0793c11: 無自性義也。文云心實際亦復不可得者。是
T2215_.58.0793c12: 文約無爲實際而又成極無自性義也。文云
T2215_.58.0793c13: 故曰極無自性心生者。是文總結極無自性
T2215_.58.0793c14: 心義也。謂始從證寂然界大乘心至于一道無
T2215_.58.0793c15: 爲住心。皆悉以眞如實際則爲諸法之至極
T2215_.58.0793c16: 理也。而彼住心等者。以此眞空理即爲所存
T2215_.58.0793c17: 宗趣也。然今此極無自性心意者。尚即除遣
T2215_.58.0793c18: 此眞如實際理已即無全所存法。則以爲此
T2215_.58.0793c19: 極無自性住心大意也。問若爾者。是極無自
T2215_.58.0793c20: 性心與彼覺心不生心之本不生義及一道無
T2215_.58.0793c21: 爲心所云所謂空性離根境等義。是有何差別
T2215_.58.0793c22: 耶。答此三種住心所説義趣最難差別也。今
T2215_.58.0793c23: 試將決之也。凡檢此本經及疏所釋。總有六
T2215_.58.0793c24: 重大乘義也。謂一者第二阿僧祇劫初分中
T2215_.58.0793c25: 所有證寂然界大乘心。是三乘通教大乘法
T2215_.58.0793c26: 也。二者第二劫中間所有他縁大乘心。三者
T2215_.58.0793c27: 此第二劫終所有覺心不生心。四者第三劫
T2215_.58.0793c28: 中分所有一道無爲心。五者此第三劫終所
T2215_.58.0793c29: 有極無自性心。六者既過此三僧祇劫已以
T2215_.58.0794a01: 後所有祕密莊嚴心是也。問此六重住心淺
T2215_.58.0794a02: 深差別如何。答第一證寂然界大乘心者。是
T2215_.58.0794a03: 但説遍計所執空義而未顯示依他圓成之法
T2215_.58.0794a04: 妙有眞空義故。亦未辨依他八識之能變成
T2215_.58.0794a05: 諸心内境界。又未解心内境能引生能縁心
T2215_.58.0794a06: 識義也。但依柝法空門及體法空門二種觀
T2215_.58.0794a07: 而纔雖破實我實法二種妄執。而唯解了遍計
T2215_.58.0794a08: 所執情有理無義。尚未及解了依他如幻假
T2215_.58.0794a09: 有義。圓成實性凝然常住義也。又未解以圓
T2215_.58.0794a10: 成實性而與依他起性爲其眞實自性義也。
T2215_.58.0794a11: 又未覺諸有爲諸法者以蘊阿頼耶識爲其根
T2215_.58.0794a12: 本縁起法也。但以覺所執實我實法都無義
T2215_.58.0794a13: 而爲究竟妙理云也。雖解如是無性義尚依
T2215_.58.0794a14: 未解爲諸法縁起根本阿頼耶識故。於有空
T2215_.58.0794a15: 二觀常沈邊有邊空見失如實之中道理也。
T2215_.58.0794a16: 故上疏文云。行者解諸蘊唯心即是知法自
T2215_.58.0794a17: 性。未了如是自性時畏墮有所得故。不能盡
T2215_.58.0794a18: 理觀有畏。墮斷滅故不能盡理觀空。非但見
T2215_.58.0794a20: 分法執斷一往智礙。未能斷盡無明及餘塵沙
T2215_.58.0794a21: 所知障也。此人能證有餘無餘二種涅槃而。
T2215_.58.0794a22: 終應入無餘涅槃也。雖然依被依持佛菩薩
T2215_.58.0794a23: 利生大悲本願力故。方不入涅槃而尚轉向
T2215_.58.0794a24: 餘勝乘漸遂入眞言門也。華嚴宗探玄記云。
T2215_.58.0794a25: 戒賢第二時中雖依遍計所執自性説諸法
T2215_.58.0794a26: 空。猶未説依他圓成唯識道理。故亦非了者。
T2215_.58.0794a27: 即當此證寂然界住心義也。此住心是三乘
T2215_.58.0794a28: 共大乘教所明乾慧等十地因果分齊此法
T2215_.58.0794a29: 也。大般若經等盛談此義也。天台宗以此等
T2215_.58.0794b01: 經教立通教大乘義也。問若此證寂然界大
T2215_.58.0794b02: 乘心是十住心論中者可所攝何住心耶。答
T2215_.58.0794b03: 十住心論中無其明此住心説處也。但約大
T2215_.58.0794b04: 日經及疏意而可立別住心歟。問若爾何十
T2215_.58.0794b05: 住心内可安之耶。答是住心是於拔業因種
T2215_.58.0794b06: 心之後他縁大乘心前別所可安是住心義
T2215_.58.0794b07: 也。是經并疏列之次第是意也。問若爾者如
T2215_.58.0794b08: 何十住心論不開立此住心耶。答彼論明第
T2215_.58.0794b09: 六他縁大乘之中初分義内攝是證寂然界大
T2215_.58.0794b10: 乘法故。不開立別住心也。依此義故華嚴宗
T2215_.58.0794b12: 初教有二分。初分是當此證寂然界大乘義
T2215_.58.0794b13: 也。後分是當此他縁大乘義也。故十住心
T2215_.58.0794b14: 論以此證寂然界大乘即攝入他縁大乘中。
T2215_.58.0794b15: 但云第六他縁大乘住心也。然於彼他縁大
T2215_.58.0794b16: 乘心有三性法。所謂遍計所執性依他起性圓
T2215_.58.0794b17: 成實性也。而以遍計所執性空義而爲此證
T2215_.58.0794b18: 寂然界大乘心之法空義故。今則以是所以
T2215_.58.0794b19: 名爲他縁大乘心之始分云也。而加依圓二
T2215_.58.0794b20: 性法之即被觀妙有眞空而爲他縁大乘心之
T2215_.58.0794b21: 後分義也。故十住心論意。於後分他縁大
T2215_.58.0794b22: 乘中攝初分證寂然界心也。故十住心論雖
T2215_.58.0794b23: 不開立別證寂然界住心無失也。第二分他
T2215_.58.0794b24: 縁大乘心者。是依唯識觀而遣所執之心外
T2215_.58.0794b25: 實有境。及遣境外實有心而存依他之心内
T2215_.58.0794b26: 境境内心之如幻假有法義也。而以觀依他
T2215_.58.0794b27: 起性之非有似有似有即空義爲門而顯證圓
T2215_.58.0794b28: 成實性凝然常住眞空理也。而依此二性不
T2215_.58.0794b29: 即不離義。即離偏有偏空失成中道正理也。
T2215_.58.0794c01: 又於此住心中解了一重縁生諸法之流轉還
T2215_.58.0794c02: 滅本末正理也。謂解了縁生諸法之由來者
T2215_.58.0794c03: 是了知依止蘊阿頼耶識也。此蘊阿頼耶識
T2215_.58.0794c04: 者。諸有爲法之生起根本因縁是也。圓成實
T2215_.58.0794c05: 性者。是但諸法之迷悟之所依也。依迷此眞
T2215_.58.0794c06: 如者。即流轉生死中。依悟此眞如即昇進菩
T2215_.58.0794c07: 提涅槃彼岸也。遍計所執者。是雖體用都無
T2215_.58.0794c08: 法而妄情前似實有性現起スルヲ分別シ執著ヌレハ能
T2215_.58.0794c09: 生煩惱作業因。令流轉生死也。而觀行者觀
T2215_.58.0794c10: 所執性體用都無即除遣之。即觀依他性非有
T2215_.58.0794c11: 似有似有即空理。正證圓成實性凝然常住眞
T2215_.58.0794c12: 理時。則永斷二障染法方證得四智心品。得
T2215_.58.0794c13: 住菩提涅槃二轉依果。盡未來際而自受法
T2215_.58.0794c14: 樂攝化利益諸衆生也。此住心是雖能證四智
T2215_.58.0794c15: 有爲無常。而所證眞如理性者是凝然常住
T2215_.58.0794c16: 也。都遣遍計所執性而不存之。於依圓二性
T2215_.58.0794c17: 雖了達不即不離義。而未及解眞俗融通性相
T2215_.58.0794c18: 交徹義也。所以此住心尚有心境隔別眞俗
T2215_.58.0794c19: 不融失也。第三覺心不生心是爲遣前心境
T2215_.58.0794c20: 隔別咎爲破二性倶存過故立。本覺眞心之即
T2215_.58.0794c21: 隨無明染熏變成有爲諸法故。有爲諸法即
T2215_.58.0794c22: 體無爲性也。無爲法之即體即成有爲縁生
T2215_.58.0794c23: 法也。故眞俗融通性相交徹義成也。於此中
T2215_.58.0794c24: 義依厭離四相有爲染妄法而顯得本始覺
T2215_.58.0794c25: 眞性理也。於是遠離無明染熏歸淨心本源
T2215_.58.0794c26: 義也。本覺從本來常住故始覺即歸本覺。即
T2215_.58.0794c27: 佛身常住義成立也。從此本始兩覺而起不
T2215_.58.0794c28: 思議業相之應化佛二用。盡未來際利益諸
T2215_.58.0794c29: 衆生也。體無盡故用亦無盡也。境智相融體
T2215_.58.0795a01: 用無別義也。此住心是雖性相倶融眞俗圓
T2215_.58.0795a02: 通。猶爲畏墮有所得咎。故遣有病存空藥也。
T2215_.58.0795a03: 故大日經云。彼捨無我心主自在覺自心本
T2215_.58.0795a05: 義云。若有巧惠學此二諦成無所得無巧方
T2215_.58.0795a07: 遣有病而暫存空藥義也。遂非好更可成空
T2215_.58.0795a08: 病也。如是等文辨覺心不生心義也。第四
T2215_.58.0795a09: 一道無爲住心。是從本覺一佛乘性流出染淨
T2215_.58.0795a10: 諸法而一切染淨諸法即體是本覺一佛乘性
T2215_.58.0795a11: 也。雖然息妄歸眞時有種種差別方便門。所
T2215_.58.0795a12: 謂三乘五乘七方便九法界等遂歸一佛乘
T2215_.58.0795a13: 是義也。此住心即彌妙有眞俗圓融性相混
T2215_.58.0795a14: 泯義也。是住心意是所以不偏畏墮有所得
T2215_.58.0795a15: 咎。而亦不好存唯眞空理。倶雙存有空中道
T2215_.58.0795a16: 義而返對除遣前覺心不生心之所存諸法
T2215_.58.0795a17: 唯本不生眞理之偏執失也。故寶鑰一道無
T2215_.58.0795a18: 爲住心章頌云。前劫菩薩作戲論此心正覺
T2215_.58.0795a19: 亦非眞者。此義意也。問此一道無爲心者。約
T2215_.58.0795a20: 所觀境一念具三諦境其義如何。答此大疏
T2215_.58.0795a21: 一云。又復從衆縁生故即空即假即中。遠
T2215_.58.0795a23: 皆從縁起即空即假即中故。故曰如實遍知一
T2215_.58.0795a25: 明染熏習。即成諸法時。是非無縁起假有義
T2215_.58.0795a26: 也。故此住心意是任諸法之自相道理而立
T2215_.58.0795a27: 空假中三諦義爲極妙義也。謂於諸法既有
T2215_.58.0795a28: 有空二義故依此有空二相奪破而成中道
T2215_.58.0795a29: 義。故必成非有非空之中道正理也。故立中
T2215_.58.0795b01: 道義也。故是住心則欲對破彼覺心不生心
T2215_.58.0795b02: 唯存眞空義故。於此一道無爲住心即雙立
T2215_.58.0795b03: 三諦道理以爲究竟義也。故二教論云。此宗
T2215_.58.0795b04: 所觀不過三諦。一念心中即具三諦。以此爲
T2215_.58.0795b06: 則爲所留存義者。彼宗亦既以立非三非一
T2215_.58.0795b07: 義爲究竟妙極義也。若爾者何爲成留存義
T2215_.58.0795b08: 耶。答於彼宗所立三諦即是一心三觀義則
T2215_.58.0795b09: 有與奪二義。其與義者任法相道理而成立
T2215_.58.0795b10: 三諦即是義也。奪義者是爲奪三諦即是定
T2215_.58.0795b11: 執故。更成非一非三義也。但是奪言非三時
T2215_.58.0795b12: 尚存一諦義也。但奪言非一時尚成存三諦義
T2215_.58.0795b13: 也。故應知是心尚未必遠離留存義也。此義
T2215_.58.0795b14: 如二教論云。即此三諦以此爲妙者。妙意尚
T2215_.58.0795b15: 當存三諦義也。猶是不如彼極無自性心之
T2215_.58.0795b16: 除遣一切心境。而全不留存一法義也。第五
T2215_.58.0795b17: 極無自性住心意是本覺眞心之隨無明熏縁
T2215_.58.0795b18: 雖成縁起諸法而倶不存有爲無爲性。是若
T2215_.58.0795b19: 倶存其二性者可成執病咎故也。意云。所以
T2215_.58.0795b20: 一道無爲心之存三諦即是理者。是即爲遣
T2215_.58.0795b21: 彼覺心不生心之所存諸法本不生偏見病故
T2215_.58.0795b22: 也。既彼所治病方止息已。何故尚可留存治
T2215_.58.0795b23: 藥法耶云也。故菩提心論云。諸佛慈悲從眞
T2215_.58.0795b24: 起用救攝衆生應病與藥。施諸法門隨其煩
T2215_.58.0795b25: 惱對治迷津。遇栰達於彼岸法已應捨無自
T2215_.58.0795b27: 舍。隨縁急遷移。遷移無定處是故無自性。諸
T2215_.58.0795b29: 心義也。是約觀心言之者有無之偏見與不二
T2215_.58.0795c01: 之中見並皆悉可除遣法也。此大日經所明
T2215_.58.0795c02: 極無自性心義。即是稍相當起信論所説心眞
T2215_.58.0795c03: 如門極無性義及心生滅門中隨染本覺之無
T2215_.58.0795c04: 自性義也。故十住心論第九云。雖云能證所
T2215_.58.0795c06: 問若如所釋者於是如上四重住心者各各皆
T2215_.58.0795c07: 有應除遣盡執病義也。其各各住心皆有有
T2215_.58.0795c08: 門空門非空非有門亦有亦空門及中道門故
T2215_.58.0795c09: 也。如是等門是隨其所應悉皆非除遣其各
T2215_.58.0795c10: 各妄執病耶。而何更立極無自性住心而云
T2215_.58.0795c11: 遣盡前四重大乘住心之所留存執病耶。答
T2215_.58.0795c12: 言之有深意。謂於是上四重大乘住心各各
T2215_.58.0795c13: 雖有有門空門非有非空門亦有亦空門等義
T2215_.58.0795c14: 意。而有各各互偏増義。而除遣妄執。用各有
T2215_.58.0795c15: 重重淺深差別不同意也。例如天台宗四教
T2215_.58.0795c16: 各各有四門。所謂有門空門非有非空門亦
T2215_.58.0795c17: 有亦空門也。是四教各各雖有四門義。而三
T2215_.58.0795c18: 藏教依有門得道。通教依空門得道。別教依
T2215_.58.0795c19: 非有非空門得道。圓教依亦有亦空門得道
T2215_.58.0795c21: 如彼證寂然界之所以立所執皆空義者。是
T2215_.58.0795c22: 爲對治小乘宗之法執實有之咎故用此所執
T2215_.58.0795c23: 空門也。他縁大乘心之所以雖遣所執爲空。
T2215_.58.0795c24: 而存依圓二性爲有者。是爲對治前證寂然
T2215_.58.0795c25: 界心之依被引發解所執皆空之義勢故。凡
T2215_.58.0795c26: 泯而可有執依圓二性同皆空之咎故。用此
T2215_.58.0795c27: 亦有亦空門也。謂所執爲空無法。依圓爲有
T2215_.58.0795c28: 義也。故云亦有亦空也。覺心不生心之所以
T2215_.58.0795c29: 立三性皆空理者。是爲對治前他縁大乘心
T2215_.58.0796a01: 之雖遣所執性爲空法而存依圓倶有義故。
T2215_.58.0796a02: 用是諸法本不生眞空門也。一道無爲心之
T2215_.58.0796a03: 所以立三諦即是義者。是爲對治前覺心不
T2215_.58.0796a04: 生心之雖有三性法即妄有假立義而其以執
T2215_.58.0796a05: 三性皆空之偏見爲究竟理之咎故。是一道
T2215_.58.0796a06: 無爲心且存亦有亦空亦中道三諦法也。是
T2215_.58.0796a07: 一道無爲心是實任諸法有爲無爲中道道理
T2215_.58.0796a08: 義而建立三諦即是一心三觀義也。而但是
T2215_.58.0796a09: 極無自性心者是所以立諸法之至極無自性
T2215_.58.0796a10: 義者。是即爲對治前一道無爲心之所存三
T2215_.58.0796a11: 諦即是一心三觀義尚有所留存法之咎故。
T2215_.58.0796a12: 用此非有非空非中之都至極究竟無自性義
T2215_.58.0796a13: 門也。於是住心中既遣盡一切所留存執心
T2215_.58.0796a14: 妄念心境相也故十住心論第九云。故有眞
T2215_.58.0796a15: 如受熏之極唱勝義無性之祕號。驚一道於
T2215_.58.0796a16: 彈指覺無爲於未極。等空空心於是始起寂
T2215_.58.0796a18: 乘心之亦有亦空門義與一道無爲心之亦有
T2215_.58.0796a19: 亦空門意其差別如何。答他縁大乘亦有義
T2215_.58.0796a20: 約依圓二性而立亦有義也。亦空義者約遍
T2215_.58.0796a21: 計所執都無體用義而立亦空義也。一道無
T2215_.58.0796a22: 爲心之亦有亦空義者是唯約依圓二性法而
T2215_.58.0796a23: 成立三諦即是一心三觀義也。故其二家義
T2215_.58.0796a24: 異也。問證寂然界大乘心之空門義與覺心
T2215_.58.0796a25: 不生心之空性義其同異如何。答證寂然界
T2215_.58.0796a26: 心之空門義者。是約遍計所執之體用都無
T2215_.58.0796a27: 義而立此空門義也。是約依他起性之假有
T2215_.58.0796a28: 眞無義與圓成實性之眞空道理而非成立諸
T2215_.58.0796a29: 法空義也。故大疏云。行者如是觀察時從無
T2215_.58.0796b01: 性門達諸法即空得離一重法倒了知心性。
T2215_.58.0796b02: 如是不爲蘊處界能執所執之所動搖故名證
T2215_.58.0796b03: 寂然界。又云。爾時心滯無爲法相若失方便
T2215_.58.0796b04: 多墮二乘地證小涅槃。乃至云由約偏眞之
T2215_.58.0796b06: 之約所執空義而成立諸法即空義意也。而
T2215_.58.0796b07: 是覺心不生心之所立空性義意者。是爲對
T2215_.58.0796b08: 破彼前他縁大乘心之所存三性各別有性義
T2215_.58.0796b09: 故。今即立三無性義而存諸法空性義也。問
T2215_.58.0796b10: 第六重祕密莊嚴住心義如何。答依前極無
T2215_.58.0796b11: 自性心等而遠離除遣一切執著心垢已而。
T2215_.58.0796b12: 更蒙金剛界之法身如來驚覺而初被教授三
T2215_.58.0796b13: 密教法方悟入法爾常住不思議境界也。故
T2215_.58.0796b15: 又寶鑰頌云。九種住心無自性。轉深轉妙皆
T2215_.58.0796b17: 問其極無自性住心之行者之蒙金剛界之佛
T2215_.58.0796b18: 驚覺而入眞言門義如何。答金剛界儀軌云。
T2215_.58.0796b19: 空中諸如來彈指而驚覺告言。善男子汝之
T2215_.58.0796b20: 所證處是一道清淨。金剛喩三昧及薩婆若
T2215_.58.0796b21: 智尚未能證知。勿以此爲足應滿足普賢方
T2215_.58.0796b22: 成最正覺。乃至云。行者聞驚覺定中普禮
T2215_.58.0796b23: 足。唯願諸如來示我所行處。復想禮佛足白
T2215_.58.0796b24: 言。最勝尊我不見自心此心爲何相。諸佛咸
T2215_.58.0796b25: 告言。心相離測量授與心眞言。即誦徹心明。
T2215_.58.0796b26: 觀心如月輪若在輕霧中如理諦觀察。乃至
T2215_.58.0796b27: 自身爲蓮華清淨無染著。復白諸佛言。我爲
T2215_.58.0796b29: 住法者何等義。答菩提心論云。第三言三摩
T2215_.58.0796c01: 地者眞言行人如是觀已。云何能證無上菩
T2215_.58.0796c02: 提。當知法爾應住普賢大菩提心。一切衆生
T2215_.58.0796c03: 本有薩埵。爲貪瞋癡煩惱之所縛故。諸佛大
T2215_.58.0796c04: 悲以善巧智説此甚深祕密瑜伽。令修行者
T2215_.58.0796c05: 於内心中觀日月輪
T2215_.58.0796c06: 然清淨猶如滿月光遍虚空無所分別。亦名
T2215_.58.0796c07: 無覺了亦名淨法界亦名實相般若波羅蜜
T2215_.58.0796c08: 海。能含種種無量珍寶三摩地。猶如滿月潔
T2215_.58.0796c09: 白分明。何者爲一切有情悉含普賢之心。我
T2215_.58.0796c10: 見自心形如月輪。何故以月輪爲喩。爲滿月
T2215_.58.0796c11: 圓明體則與菩提心相類。又云一切有情於
T2215_.58.0796c12: 心質中有一分淨性。衆行皆備其體極微妙
T2215_.58.0796c13: 皎然明白。乃至輪迴六趣亦不變易如月十
T2215_.58.0796c15: 等身有無漏五蘊等微細身。如虚空者稱周
T2215_.58.0796c17: 義云。問阿字本不生故何云如實知自心。答
T2215_.58.0796c18: 指阿字本不生之理云實。此本不生理爲自
T2215_.58.0796c19: 心性故也。問本不生者心性都無故云本不
T2215_.58.0796c20: 生歟。爲當雖有心性而無變易故云本不生
T2215_.58.0796c21: 歟。答非謂心性都無。自性清淨無改轉故云
T2215_.58.0796c22: 本不生。如虚空性非有非無。此心亦復如是。
T2215_.58.0796c24: 經云。得解脱智慧如來微妙身。云何爲涅
T2215_.58.0796c25: 槃是滅壞之法。又云。密嚴中聖衆一切同佛
T2215_.58.0796c27: 佛義云。大日經云。攝持四界安住心王等同
T2215_.58.0796c28: 虚空成就廣大是非見果出生一切聲聞辟支
T2215_.58.0796c29: 佛諸菩薩位。此文顯現何義。謂表六大能生
T2215_.58.0797a01: 一切法。何以得知。謂心王者識大。攝持四界
T2215_.58.0797a02: 者四大。等同虚空者空大。此六大能生見非
T2215_.58.0797a03: 見者欲色無色界。下如文。即是所生法。如此
T2215_.58.0797a04: 經文皆以六大爲能生以四法身三世間爲之
T2215_.58.0797a05: 所生法。上達法身下及六道雖麁細有隔大
T2215_.58.0797a06: 小有差然猶不出六大故。佛説六大爲法界
T2215_.58.0797a07: 體性諸顯教中以四大等爲非情。密教則説
T2215_.58.0797a08: 此爲如來三摩耶身。四大等不離心大。心色
T2215_.58.0797a09: 雖異其性即同。色即心心即色。無障無礙。智
T2215_.58.0797a10: 即境境即智。智即理理即智無礙自在雖有
T2215_.58.0797a11: 能所二生都絶能所。法爾道理有何造作。能
T2215_.58.0797a12: 所等名皆是密號。執常途淺略義不可作種
T2215_.58.0797a14: 來歎極無自性心深妙徳也。從此下明此極
T2215_.58.0797a15: 無自性未究竟失也。前二劫等者。十住心論
T2215_.58.0797a16: 第九云。前二劫者指他縁一道二種住心。後
T2215_.58.0797a18: 劫者是指他縁乘一道無爲心之善行而名劫
T2215_.58.0797a19: 也。眞言門根究竟二心者。是已入眞言門内
T2215_.58.0797a20: 三密行法中因果二位也。根者是三密相應
T2215_.58.0797a21: 供養方便行等。是約因位修行以大悲爲根
T2215_.58.0797a22: 義也。菩提心論云。所言三密者一身密者如
T2215_.58.0797a23: 結契印召請聖衆是也。二者語密如密誦眞
T2215_.58.0797a24: 言令文句了了分明無謬誤也。三意密者如
T2215_.58.0797a26: 言究竟果者是三句中方便爲究竟果分者。
T2215_.58.0797a27: 即是上上方便也。經云四分之一度於信解
T2215_.58.0797a28: 者是也。菩提心論云。五是證無上菩提獲金
T2215_.58.0797a29: 剛堅固身也。然此五相具備方成本尊身也。
T2215_.58.0797b01: 其圓明則普賢身也。亦是普賢心也。與十方
T2215_.58.0797b03: 敷。若望後二心即是果復成種者。此文是明
T2215_.58.0797b04: 以極無自性住心而即入眞言門爲親因縁義
T2215_.58.0797b05: 也。十住心論第九解云。有眞如受熏之極唱
T2215_.58.0797b06: 勝義無性之祕告。警一道於禪指覺無爲於未
T2215_.58.0797b07: 極。等空之心於是始起寂滅之果果還爲因。
T2215_.58.0797b08: 是因是心望前顯教極果於後祕心初心。初
T2215_.58.0797b10: 何故唯擧他縁與一道之前後二劫而不擧
T2215_.58.0797b11: 覺心極無二心。其故何。答他縁覺心二種心
T2215_.58.0797b12: 言同菩薩乘故此二心合攝也。而擧初心即
T2215_.58.0797b13: 攝後心。一道極無此二心同權佛乘故合攝。
T2215_.58.0797b14: 是又如上義也。前二劫者指他縁一道二住
T2215_.58.0797b16: 耶。答爲表此極無自性心因分中爲極果佛。
T2215_.58.0797b17: 是雖遠離麁細惑染而備性清淨義猶是修
T2215_.58.0797b18: 行種因海佛而非性徳圓滿海果分佛義故用
T2215_.58.0797b19: 蓮華喩而不用蓮實喩也。是極無自性心。是
T2215_.58.0797b20: 望前一道無爲心等時。是極無自性是具隨分
T2215_.58.0797b21: 果義故云寂滅之果也。是果遂成眞言門之
T2215_.58.0797b22: 因行故云果還爲因也。疏於業煩惱至煩惱
T2215_.58.0797b23: 具依者。是明此極無自性妙覺佛雖斷前第
T2215_.58.0797b24: 三重三妄執猶未斷極微微細細業無明煩惱
T2215_.58.0797b25: 義也。若依此意者此種因海佛是恐尚未離
T2215_.58.0797b26: 極微微細細一分變易身歟。猶未斷極微細
T2215_.58.0797b27: 業煩惱故。又未入法性身果海故也。問極無
T2215_.58.0797b28: 自性心名爲業煩惱具依意云何。答是極無
T2215_.58.0797b29: 自性心於二種生死之實無法而雖云了達非
T2215_.58.0797c01: 有似有義究盡。而尚有微細妄念心慮而依
T2215_.58.0797c02: 未究極除遣此故。未能如其自性理證達内
T2215_.58.0797c03: 證三密之眞有法也。故尚於性徳本有法然
T2215_.58.0797c04: 有而猶有惑障妄念。是無明微細念心垢有
T2215_.58.0797c05: 也。是人雖云謂妄心都盡畢尚未除盡妄心
T2215_.58.0797c06: 義。猶如彼灰身滅智二乘人雖謂身智都盡
T2215_.58.0797c07: 而未離界外微細身心義也。是人適入三密
T2215_.58.0797c08: 法若見法身境界是如上所引涅槃經云十住
T2215_.58.0797c09: 菩薩見一切法無常等非一切法分見常樂我
T2215_.58.0797c11: 尊見一切法無常等非一切法見常等。以是
T2215_.58.0797c12: 義故見於佛性如觀掌中阿摩勒菓者。是義
T2215_.58.0797c13: 意也。此極無自性佛是蒙金剛界佛驚覺以
T2215_.58.0797c14: 後得十分之中得見一分解之云也。此中未
T2215_.58.0797c15: 離業等者。是若無漏作業歟。如寶性論所説。
T2215_.58.0797c16: 無漏有分別業是也。又次有義金剛界果分
T2215_.58.0797c17: 佛則驚覺極無自性種因海佛而示果分法
T2215_.58.0797c18: 門。令勸修實成佛之事業也。又此種因海佛
T2215_.58.0797c19: 未知果海法佛之成佛事業故。猶帶智礙故
T2215_.58.0797c20: 云業煩惱具依也。故金剛界儀軌云。諦觀諸
T2215_.58.0797c21: 法性皆由於自心。乃至不見於身心住寂滅
T2215_.58.0797c22: 平等究竟眞實智乃至想身證十地住於如實
T2215_.58.0797c23: 際。空中諸如來彈指而驚覺告言。善男子汝
T2215_.58.0797c24: 之所證處是一道清淨。金剛喩三昧及薩婆
T2215_.58.0797c25: 智尚未能證知勿以此爲足。應滿足普賢方
T2215_.58.0797c27: 剛界佛驚覺。則勤修眞實成佛事業而白佛
T2215_.58.0797c28: 言。復白諸世尊。我已見自心清淨如滿月離
T2215_.58.0798a01: 自性佛尚未斷微細智礙。又猶所應修作行
T2215_.58.0798a02: 業未滿足義也。此即未離作業義故非所作
T2215_.58.0798a03: 已辯徳也。但是非謂三道中業道義也。依是
T2215_.58.0798a04: 文者淨菩提心門極無自性心分證佛有得失
T2215_.58.0798a05: 二義也。得者於隨縁法成無自性解是得也。
T2215_.58.0798a06: 約法然法者於眞有而妄謂是眞無者即爲是
T2215_.58.0798a07: 失也。三密門果分佛是於隨縁法者如道理
T2215_.58.0798a08: 謂無自性也。於法然法者如道理是覺有自
T2215_.58.0798a09: 性者。是心有唯得而無有失也。疏此中云佛
T2215_.58.0798a10: 至道玄同也者。引能説者之證誠義而成此
T2215_.58.0798a11: 所説不虚義也。若據極無自性心義如華嚴
T2215_.58.0798a12: 旨歸云。二證法衆如發心品末云。十方各有
T2215_.58.0798a13: 萬佛刹塵數諸佛悉號法惠現身讃述。一切
T2215_.58.0798a14: 十方皆亦如是。又性起品云。十方各有八十
T2215_.58.0798a15: 不可説百千億那由他世界微塵數如來同名
T2215_.58.0798a16: 普賢現身讃述。十方亦爾。皆云。我等諸佛
T2215_.58.0798a18: 約一道無爲心義言之者。法花經中以三世
T2215_.58.0798a19: 佛十方佛及現在釋迦文佛五佛章爲證成法
T2215_.58.0798a20: 華不虚義也。疏行者解脱至誰解脱耶者。是
T2215_.58.0798a21: 明歎此極無自性佛之應供福田徳之所由義
T2215_.58.0798a22: 也。此佛依住不思議解脱徳故則有應供徳
T2215_.58.0798a23: 也。謂證諸法本不生義故則不見能縛所縛
T2215_.58.0798a24: 能脱所脱差別義。是則證知眞如平等義意
T2215_.58.0798a25: 也。故金剛界儀軌云。諦觀諸法性皆由於自
T2215_.58.0798a26: 心。煩惱隨煩惱蘊界諸入等皆如幻與焔如
T2215_.58.0798a27: 乾闥婆城亦如旋火輪又如空谷響。如是諦
T2215_.58.0798a28: 觀已不見於身心住寂滅平等究竟眞實智
T2215_.58.0798b01: 惱即體是解脱義也。此義如諸法無行經云。
T2215_.58.0798b02: 貪欲是涅槃恚癡亦如是。如是三事中有無
T2215_.58.0798b03: 量佛道見非見一相。著不著亦然。此無佛無
T2215_.58.0798b05: 者。又重以喩明眞如本覺雖離色心等衆相
T2215_.58.0798b06: 而此本覺體能出生有爲諸法義也。若在纒
T2215_.58.0798b07: 位時此眞如則受無明熏變成諸法故也。上
T2215_.58.0798b08: 已云業煩惱相即是性眞如義也。今此中亦
T2215_.58.0798b09: 明眞如即變成業煩惱義也。疏若住此不至
T2215_.58.0798b10: 大供養者。是結應供義也。是依解上眞如有
T2215_.58.0798b11: 即空即有二義故。得解脱此業煩惱之徳故。
T2215_.58.0798b12: 此人可供養之也。是眞福田故也。疏復次阿
T2215_.58.0798b13: 闍至寶珠譬喩者。是爲明此應供養故。以本
T2215_.58.0798b14: 師無畏三藏説重釋此義也。此中統論三劫
T2215_.58.0798b15: 始終者。是取此初踰祇愚童持齊心乃至第
T2215_.58.0798b16: 三踰祇終因分滿足佛地也。此中約善行劫
T2215_.58.0798b17: 波論三劫義耳。意云。取此如意寶珠喩意是
T2215_.58.0798b18: 取能識珠人見此珠時及見之竟則取之而能
T2215_.58.0798b19: 除垢穢能燒練之磨瑩之以後則令雨衆寶時
T2215_.58.0798b20: 作用。而爲此喩意故也。若約法明之者最初
T2215_.58.0798b21: 取順世八心也。是前異生羝羊心中從本已
T2215_.58.0798b22: 來雖具足性得本覺佛性今只取遇善友縁所
T2215_.58.0798b23: 成順世八心違世八心等之發心修行及三賢
T2215_.58.0798b24: 十地菩薩滿足種因海佛地功徳。而合如意
T2215_.58.0798b25: 寶珠之雨寶喩也。但應供養是可用此珠瑩
T2215_.58.0798b26: 彰以後雨寶時勝用也。若約法明之義。此一
T2215_.58.0798b27: 道無爲極無自性心等發心修行以後皆有應
T2215_.58.0798b28: 供徳也。故法華經中迦葉自云。我等今者眞
T2215_.58.0798c01: 此意也。疏猶如有如至即便識之者。謂示世
T2215_.58.0798c02: 間黄石中從本已來自然有如是寶珠也。然
T2215_.58.0798c03: 世間凡庶不能識知此珠在石中也。是義當
T2215_.58.0798c04: 第一異生羝羊心也。朴字或作𥐚也。字書云
T2215_.58.0798c06: 譬喩門中即有四種。云何爲四一者寶喩。二
T2215_.58.0798c07: 者性淨喩。三者垢染喩。四者人衆喩。言寶
T2215_.58.0798c08: 譬者謂即大摩尼珠之寶。如是珠寶當有何
T2215_.58.0798c09: 處。如是珠寶當有黄石。如是珠寶其色如何。
T2215_.58.0798c10: 謂深黄色。其身形相當如何耶。謂如方坐無
T2215_.58.0798c11: 長短故。大小之相其量云何謂一丈故。如
T2215_.58.0798c12: 是珠寶諸黄石中皆悉具足。無有黄石而無
T2215_.58.0798c13: 摩尼。其止住相次第如何。謂第一珠。第二
T2215_.58.0798c14: 黄金。第三石體。此摩尼珠一丈量者。彼諸黄
T2215_.58.0798c15: 石或有極少或有極大各各差別。豈可得言
T2215_.58.0798c16: 皆遍一切。此摩尼珠有殊勝力雖一丈量遍
T2215_.58.0798c17: 於大中小中無餘。無所障礙。亦可得説遍
T2215_.58.0798c18: 一切處。於彼石中有此寶故其石色黄。應觀
T2215_.58.0798c19: 察。言性淨喩者如是珠寶其體性甚極明白。
T2215_.58.0798c20: 遠離塵累故如本體性明白故。言垢染喩者
T2215_.58.0798c21: 如是珠寶能爲金石等之所障不能出現明
T2215_.58.0798c22: 白相。故如本而有鑛穢之垢故。言人衆喩
T2215_.58.0798c23: 者。謂極窮貧極懈怠故不求寶人并及精進
T2215_.58.0798c24: 樂求寶人故如本。若人雖念寶性不以方便
T2215_.58.0798c25: 種種磨錬終無得淨故。次説合説契當安立
T2215_.58.0798c26: 門。寶喩中言大摩尼珠者當喩何法。喩本覺
T2215_.58.0798c27: 佛性故。所以者何。本覺佛性隱藏衆生相續
T2215_.58.0798c28: 身中似彼珠故。言黄石者當喩何法。喩一切
T2215_.58.0798c29: 衆生相續故。所以者何諸衆生身藏裏佛性
T2215_.58.0799a01: 似彼石故。言色黄者當喩何法。喩彼佛性不
T2215_.58.0799a02: 變義故。所以者何眞如佛性堅固不改似彼
T2215_.58.0799a03: 金故。言如方坐無長短者。當喩何法。喩眞
T2215_.58.0799a04: 如法平等無増減故。所以者何此眞如法一
T2215_.58.0799a05: 味平等無有差別似彼坐故。言一丈者當喩
T2215_.58.0799a06: 何法。喩眞如法身具足圓滿無闕失故。所
T2215_.58.0799a07: 以者何眞如法身具足萬徳無所闕失似彼丈
T2215_.58.0799a08: 故。言如是珠寶諸黄石中皆悉具足無有黄
T2215_.58.0799a09: 石而無摩尼者當喩何法。喩眞如性遍諸衆
T2215_.58.0799a10: 生種種身中無有衆生而無眞如本覺性故。
T2215_.58.0799a11: 所以者何此眞如性離不遍似彼珠故。言第
T2215_.58.0799a12: 一珠第二黄金第三石體者當喩何法。喩倶
T2215_.58.0799a13: 有次第法。漸漸麁現故。所以者何。從本覺
T2215_.58.0799a14: 智流轉建立四相海時如其次第漸漸麁現似
T2215_.58.0799a15: 彼三故。言此摩尼珠有殊勝力雖一丈量遍
T2215_.58.0799a16: 於大中小中無餘者當喩何法。喩眞如本覺
T2215_.58.0799a17: 有不思議業遍蚊龍等小大身中無妨難故。
T2215_.58.0799a18: 所以者何。此眞如法其性平等遍凡聖中似
T2215_.58.0799a19: 彼珠故。言於彼石中有此寶故。其石色黄者
T2215_.58.0799a20: 當喩何法。喩諸衆生悉有本覺有心相故。所
T2215_.58.0799a21: 以者何。一切衆生有覺心故。有了別識似彼
T2215_.58.0799a22: 石故。已説寶喩合説契當門。次説淨喩合説
T2215_.58.0799a23: 契當門。言如是珠寶其體性甚極明白遠離
T2215_.58.0799a24: 塵累者。當喩何法。喩性淨本覺清淨明白離
T2215_.58.0799a25: 垢故。次説染喩合説契當門。言如是珠寶能
T2215_.58.0799a26: 爲金石等之所障不能出現明白相者。當喩
T2215_.58.0799a27: 何法。喩自性清淨心爲無明之所隱覆不能
T2215_.58.0799a28: 出現無漏性徳故。次説人喩合説契當門。言
T2215_.58.0799a29: 二種人者當喩何法。喩求佛法寶極精進人
T2215_.58.0799b02: 而契今疏玄意。故引用此文也。疏先用利
T2215_.58.0799b03: 鐵至而瑩發之者。是明始得在黄石内如意
T2215_.58.0799b04: 珠而漸次調瑩次第作法也。疏既得光顯至
T2215_.58.0799b05: 普雨衆物者。是明於此寶珠磨瑩既極得究
T2215_.58.0799b06: 竟明淨時則有雨寶妙用義也。故密嚴經云。
T2215_.58.0799b07: 如是之藏識是清淨佛性。凡位恒雜染佛果
T2215_.58.0799b09: 普雨衆物者。以此喩則合以顯一切衆生本
T2215_.58.0799b10: 覺之如意珠故則昇始覺因分佛果位而利益
T2215_.58.0799b11: 一切衆生妙用也。疏爾時世人至所希願故
T2215_.58.0799b12: 者。此明世人稱歎此寶珠之雨寶妙用義
T2215_.58.0799b13: 也。此如大天者若是樂變化天歟。此天有自
T2215_.58.0799b14: 在力有變化所受用樂具之功妙用故也。倶
T2215_.58.0799b15: 舍論云。化樂天樂自化諸妙欲境彼於自化
T2215_.58.0799b17: 切衆生能生父而又能生萬物義也。疏然此
T2215_.58.0799b18: 寶至頓雨衆物者。是明世人之於此寶珠妙
T2215_.58.0799b19: 用而生奇異想義也。此寶珠之雨寶之妙用
T2215_.58.0799b20: 爲實不可思議云也。文於寶中先有耶先無耶
T2215_.58.0799b21: 者。於珠中尋求此雨寶妙用性處是珠末瑩
T2215_.58.0799b22: 淨以前中先有耶。若亦瑩淨以後始有此妙用
T2215_.58.0799b23: 耶云也。又若先有者則此小珠何能頓藏衆
T2215_.58.0799b24: 物者。是疑此珠中從先有雨寶妙用也。謂何
T2215_.58.0799b25: 此小珠中含藏衆多珍寶耶云也。文又何能
T2215_.58.0799b26: 頓雨衆物者。是疑此珠中始無雨寶徳而後
T2215_.58.0799b27: 頓有此雨寶妙用義也。謂從本無物何今始
T2215_.58.0799b28: 頓有此用耶云也。是故惟進退兩義都倶不
T2215_.58.0799b29: 可思議云也。疏即此世間至菩提心寶耶者。
T2215_.58.0799c01: 是以世俗淺喩巧妙義況類出世甚深不思議
T2215_.58.0799c02: 妙徳也。疏是故善知至菩薩亦爾者從下合
T2215_.58.0799c03: 喩也。是總合也。疏文已證知至置在家中者。
T2215_.58.0799c04: 是別合中最初見寶收置喩之合也。是合所
T2215_.58.0799c05: 被機之所成世間八心之所發生出世最初心
T2215_.58.0799c06: 種子義也。疏次以三種至去其麁鑛者。是第
T2215_.58.0799c07: 二除去麁垢喩之合也。三種三心者是小乘
T2215_.58.0799c08: 中聲聞縁覺菩薩三人之見修無學三道心是
T2215_.58.0799c09: 也。此三道中但破我執斷煩惱垢故。如次利
T2215_.58.0799c10: 鐵鑿去其麁鑛也。疏次觀無縁至而不傷之
T2215_.58.0799c11: 者。是第三藥物消化喩之合也。此既依法無
T2215_.58.0799c12: 我觀斷所知障而稍顯得二空眞如理故。如
T2215_.58.0799c13: 消化此寶珠之麁垢相而不傷其質性。而稍
T2215_.58.0799c14: 顯得精實寶性也。疏次生極無至雨種種寶
T2215_.58.0799c15: 者。第四瑩淨雨寶喩之合也。謂此寶珠依方
T2215_.58.0799c16: 術能瑩淨極竟。則置高幢上雨種種珍寶猶
T2215_.58.0799c17: 如此極無自性心之因分功徳窮滿時發生無
T2215_.58.0799c18: 量自利利他功徳妙用也。佛家者果分佛之
T2215_.58.0799c19: 家也。生者尚是因分義也。以此極無自性之
T2215_.58.0799c20: 能觀智喩灰水也。以此灰水洗淨此珠垢穢
T2215_.58.0799c21: 令光曜義合極無自性心之洗除微細心垢而
T2215_.58.0799c22: 令清淨心性義也。是因分佛能破盡諸染汚
T2215_.58.0799c23: 法稍令顯現本有功徳故也。問何故不明證
T2215_.58.0799c24: 寂然界心及覺心不生一道無爲心耶。答隨
T2215_.58.0799c25: 其便宜可攝前後二心中也。雖別不明之理
T2215_.58.0799c26: 可有之也。今且省略之故不明也
T2215_.58.0799c27:
T2215_.58.0799c28:
T2215_.58.0799c29:
T2215_.58.0685a02: No.2215[cf.No.1796]
T2215_.58.0685a03:
T2215_.58.0685a04:
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_.58.0685a10: | 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_.58.0685a13: | 常恒無變 | 云云 | 又大日經云。我覺本不生。出過 |
| T2215_.58.0685a15: | 空。如實相智生。已離一切暗第一實無垢 | 云云 |
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_.58.0685a27: 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 也 | 又般若僧正大日經疏略抄云。加持身者 |
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 | 文 |
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 | 此 |
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 | 疏 |
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_.58.0685c13: 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 | 時 |
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_.58.0686a04: 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_.58.0686a07: | 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_.58.0686a10: 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 | 字宇是方便也。此是毘盧遮那佛 |
| T2215_.58.0686a18: | 之境界。唯佛與佛乃能知之 | 云云 | 二者自他受 |
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_.58.0686a23: 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 | 文 | 又第二十云。 |
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_.58.0686b01: 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_.58.0686b04: 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 | 又 |
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_.58.0686b18: 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_.58.0686b26: 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: | 名 | 云云 | 此中遍一切處者。是指十方法界處。故 |
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_.58.0686c08: 尊遍法界加持力用。即現自受用他受用等
T2215_.58.0686c09: 四種重曼荼羅聖衆。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_.58.0686c12: 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_.58.0687a02: 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: | 義 也 | 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_.58.0687a09: 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_.58.0687a26: | 界遍照如來五智所成四種法身等 | 云云 | 又分 |
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_.58.0687b02: 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 | 故 |
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_.58.0687b12: 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_.58.0687b15: 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_.58.0687b23: 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_.58.0687b26: 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。不
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: 也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_.58.0688b04: 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_.58.0688b07: 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_.58.0688b11: 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_.58.0688b22: 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_.58.0688b26: | 益等 | 文 | 謂應化等流身等佛則以法身佛爲本 |
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_.58.0688c04: 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。法身無異異
| T2215_.58.0688c18: | 無刹那故。佛身於諸常中最爲第一也 | 云云 | 即 |
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_.58.0689a11: 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 | 文 |
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_.58.0689a23: 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
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_.58.0689b28: 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_.58.0689c02: 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_.58.0689c05: 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 | 文 |
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_.58.0689c20: 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
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
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 | 云云 | 意云。以本有法 |
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_.58.0690a26: 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_.58.0690a29: 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_.58.0690c07: 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_.58.0690c22: | 來身。次云大樓閣寶王亦即是如來身 | 云云 | 即 |
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_.58.0691a04: 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_.58.0691a18: 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_.58.0691b03: 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_.58.0691b12: 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_.58.0691b24: 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
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_.58.0691c25: 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: 當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
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_.58.0692a29: 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: | 等 | 云云 | 意云。法身如來藏雖能生諸法。諸法不 |
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_.58.0692b18: 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_.58.0692b22: 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_.58.0692c01: 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_.58.0692c12: 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_.58.0693a15: 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_.58.0693a20: 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
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_.58.0693b29: 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 | 文 | 疏。釋 |
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_.58.0693c26: 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: | 果 身 | 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 | 今 |
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_.58.0694a05: 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_.58.0694a10: 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_.58.0694a16: | 若生疑歟言也 | 云云 | 問。隨如來有應處之無 |
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_.58.0694a21: 處微妙寂絶出過心量説何示人耶。故漸次
T2215_.58.0694a22: 流至漸入第一院。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
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_.58.0694b28: 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 | 疏 |
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_.58.0695a08: 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_.58.0695a13: 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: 經本而總釋成大意也。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徳
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。疏謂從初發至勝
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: 速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 | 文 | 即 |
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_.58.0695c20: 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_.58.0695c26: | 樓 | 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_.58.0695c29: 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_.58.0696a06: 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_.58.0696a11: 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: | 亂 | 云云 | 又華嚴經旨歸云。九猶如帝納者。彼 |
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 | 文 | 又如三十七尊禮懺 |
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_.58.0696a23: 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 | 文 | 疏善財 |
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_.58.0696b25: 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_.58.0696c06: 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_.58.0696c21: 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_.58.0696c26: 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_.58.0697a02: 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_.58.0697a08: 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_.58.0697b02: 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_.58.0697b06:
T2215_.58.0697b07:
T2215_.58.0697b08:
T2215_.58.0697b09:
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: | 心行寂滅體皆如 | 云云 | 此疏亦是陳淺略釋也 |
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_.58.0698a08: 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 | 文 | 已上。虚 |
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。虚空中不
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 | 文 | 即是金剛智印者。此第 |
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_.58.0698b06: 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_.58.0698c23: 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_.58.0699a12: 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 文也取意抄也 | 二者。此經第一卷通序所 |
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: | 云 | 十四 本也 | 開者開佛知見即雙開菩提如初阿字 |
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_.58.0699c15: 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_.58.0700a02: 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_.58.0700a13: 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_.58.0700a19: 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 | 准 |
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_.58.0700b04: 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_.58.0700b11: 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_.58.0700b17: 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_.58.0700b27: | 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_.58.0700c02: 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_.58.0700c05: 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: | 八云。那羅延者帝釋力士 | 云云 | 疏經中校量 |
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 | 文 | 私云。此經所云十住者。是指第 |
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_.58.0701a26: 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 | 文 | 問此 |
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: | 濟 | 云云 | 問二乘實際作證者。意如何。答若如一 |
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_.58.0701c25: 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_.58.0702a10: 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_.58.0702a20: 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_.58.0702a29: 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: 無上義者。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_.58.0702b13: 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_.58.0702c02: 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_.58.0702c23: 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_.58.0703a16: 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_.58.0703b02: 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云 | 疏十八無 |
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_.58.0703b26: 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_.58.0703c07: 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: 刹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: | 分 | 云云 | 私云。此論第五十中。明世界海世界 |
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_.58.0704b15: 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上
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 | 文 | 又菩薩者是至假觀并 |
| T2215_.58.0704c05: | 云。然大悲忿怒劑至中道 | 文 | 今此義意也。問 |
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 | 此 |
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。云
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:
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 | 文 | 又同疏第三云。經曰。然 |
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 | 文 | 以此等 |
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_.58.0706b11: 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_.58.0706b19: 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_.58.0706b22: 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_.58.0706c02: 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_.58.0706c12: 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_.58.0706c20: | 剛堅固自性身阿閦佛 | 云云 | 依如是等誠證文 |
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_.58.0706c29: 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_.58.0707a05: 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_.58.0707a09: 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_.58.0707a16: 震烈。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 | 文 | 又如來 |
| T2215_.58.0707a20: | 力時滿百千歳。然後還攝舌相 | 云云 | 是延促 |
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_.58.0707a27: 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_.58.0707b02: 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_.58.0707b10: 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_.58.0707c05: 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_.58.0708a22: 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_.58.0708b10: 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: 是正足也。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_.58.0708b28: 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_.58.0708c20: 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 | 若 |
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_.58.0709a14: 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_.58.0709b11: 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_.58.0709c14: 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: | 故 | 文 | 私云。此意生身者。是當變易身義也。 |
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_.58.0710b02: 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_.58.0710c08: 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_.58.0710c14: 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_.58.0710c18: 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_.58.0710c28: | 藏之身虚僞不實。非自性生 | 云云 | 此義如疏下 |
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_.58.0711a20: 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: | 體 | 云云 | 疏此轉釋至不滅之身也者。此釋後 |
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_.58.0711b14: 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_.58.0711b22: 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_.58.0712a10: 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_.58.0712a13: 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_.58.0712a19: 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 | 云 |
| T2215_.58.0712b06: | 云 | 問何故云或證七地以所集福徳智惠迴向 |
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_.58.0712c12: 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_.58.0713c28: 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_.58.0714b12: 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
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 | 云 |
| T2215_.58.0714c09: | 云 | 佛經師子吼品中説佛性涅槃安樂義即此 |
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_.58.0715a08: 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_.58.0715a14: 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_.58.0715b05: 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_.58.0715b11: 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_.58.0715b25: 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_.58.0715c01: 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_.58.0715c05: 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_.58.0715c12: | 迦牟尼 | 以定光者是 燃燈佛也 | 彼燃燈佛隨順衆生故。依 |
T2215_.58.0715c14: 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_.58.0715c19: 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_.58.0716a19: 倶胝者有多義。一者十萬。二者千萬。三者萬
| T2215_.58.0716a20: | 萬 | 可檢基師彌勒 上生經疏也 | 疏性欲者至多聞等當廣説者。 |
T2215_.58.0716a22: 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_.58.0716c08: 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_.58.0716c21: 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_.58.0716c25: | 識普現於世間其體無増減。光潔如眞金 | 云云 |
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悲
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 | 疏 |
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_.58.0717b18: 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_.58.0717b22: 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_.58.0717c06: 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 文 | 此中或久是次第入。或 |
| T2215_.58.0717c29: | 門。一生成佛者超入也 | 云云 | 疏經云皆同至解 |
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_.58.0718a17: 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_.58.0718a27: 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 | 文 | 疏佛從平等至曼荼羅 |
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_.58.0718c11: 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。色
| T2215_.58.0718c13: | 心心即色無障無礙 | 云云 | 若據此義五大之處 |
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_.58.0718c22: 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 | 文 |
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_.58.0719a03: | 空 | 云云 | 又三者無分別故者。彼論云。八者有 |
| T2215_.58.0719a05: | 者無得義不能執故 | 云云 | 無分別者是虚空義 |
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_.58.0719a10: 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_.58.0719a15: 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_.58.0719b22: 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: | 生 | 云云 | 文亦不作是念 | 乃至 | 不傾動者。是明大 |
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: | 也 | 可尋 問也 | 疏阿字門至門爲空者。此五字如次 |
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: | 作 | 云云 | 以此文可通此難也。疏所謂不可至因 |
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_.58.0721a10: 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_.58.0721a16: 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_.58.0721a26: 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_.58.0721b06: 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: | 故 | 云云 | 依聞此廣説一乘舍利子除疑網漸漸 |
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_.58.0721c19: 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: | 聞 | 云云 | 是明聞者之印可仰樂佛當説義也。疏 |
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:
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: 竟者。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_.58.0722b07: 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_.58.0722b11: 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 | 文 | 若准此義者。此疏中智觀是當彼 |
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: 頌曰。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_.58.0722b25: 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: | 故 | 云云 | 疏離業受生者至從此増長者。此明方 |
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 | 文 |
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_.58.0723b21: 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_.58.0723b24: 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_.58.0723c08: 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。然何
T2215_.58.0723c10: 此惠根説爲大悲耶
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_.58.0723c19: 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 | 文 | 此等文 |
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_.58.0724a08: 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_.58.0724a23: 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_.58.0724c03: 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_.58.0724c26: 究竟盡能事者。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_.58.0725a09: 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_.58.0725a22: 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_.58.0725b29: 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 本 | 又將阿字配法花經中開示悟入四字也。 |
| T2215_.58.0726a02: | 菩提心義也 | 云云 | 今私案。此文初開佛知見者。 |
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 | 文 | 私云。此文是性 |
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_.58.0726a19: 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_.58.0726a25: 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_.58.0726b11: 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 | 疏 |
| 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_.58.0726b18: 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_.58.0726c03: 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 | 於 |
| 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_.58.0726c15: | 無念故 | 云云 | 又本論云。如菩薩地盡滿足方便 |
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_.58.0726c26: 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。即是引經賛自所説。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: 一切難處故。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_.58.0727b24: 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_.58.0727b27: | 深横示塵數之廣多 | 文 | 是文正明深祕趣祕 |
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
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 | 私 |
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 | 文 | 私云。是名爲祕密趣中 |
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_.58.0727c22: 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_.58.0727c28: 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_.58.0728a07: 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_.58.0728a25: 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_.58.0728b18: 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_.58.0728b24: 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_.58.0728c07: 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_.58.0728c13: 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: | 念 | 云云 | 又釋論第六其文云。所謂若一心法有 |
| T2215_.58.0729a04: | 境二差別故。本覺功徳則不圓滿 | 云云 | 六者不 |
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_.58.0729a17: 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_.58.0729a20: 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_.58.0729a23: 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_.58.0729b11: 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 | 文 | 又疏第九云。諸 |
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 | 文 | 又私解云。心自證心等者。 |
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_.58.0729b29: 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_.58.0729c04: | 心原故。名究竟覺 | 云云 | 是心自證心者始覺證 |
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覺 | 云云 | 謂 |
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_.58.0730a09: 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_.58.0730b27: 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_.58.0730c22: 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_.58.0731b01: 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_.58.0731c10: 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。眞如法者謂平
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_.58.0732a09: 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_.58.0732a22: 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_.58.0732a29: 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_.58.0732b11: 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_.58.0732b17: 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_.58.0732b20: 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_.58.0732b28: 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 | 文 | 疏蠶出絲受燒煮苦者。示起業及業 |
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 | 文 |
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_.58.0732c21: 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_.58.0733a01: 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_.58.0733a09: 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_.58.0733a13: | 差別 | 云云 | 是即觀三法實相一心云也。又准 |
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_.58.0733a19: 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_.58.0733a26: 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:
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_.58.0733c23: 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 | 今 |
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_.58.0734b08: 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_.58.0734b25: 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: | 師 | 云云 | 於黒月夜者是喩在無明暗夜中習邪 |
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: | 八飮已不傷膓 | 云云 | 疏又如眞陀摩尼至應 |
| T2215_.58.0735a11: | 衆色合色而顯明 | 云云 | 意云。於摩尼珠合會 |
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_.58.0735c24: 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: | 義 | 云云 | 故爾知也。又同論説此部所立義云。 |
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_.58.0736a02: 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故
| 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_.58.0736a07: 部義意如五教章云。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_.58.0736a12: 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_.58.0736a20: 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: | 失 | 云云 | 疏非見非顯現者至言之耳者。此牒 |
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 | 文 | 私云。是文能 |
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_.58.0736c24: 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 | 若 |
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_.58.0737a02: 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_.58.0737a07: 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 | 文 | 答此 |
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_.58.0737b07: 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_.58.0737b20: 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_.58.0737b27: 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_.58.0737c09: 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_.58.0737c21: 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_.58.0737c27: 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_.58.0738a01: 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_.58.0738b17: 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_.58.0738b20: | 意。五相成身可追尋 | 云云 | 疏即統論一部至 |
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_.58.0739b10: 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_.58.0739b25: 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_.58.0740a06: 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_.58.0740b08: 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_.58.0741a14: 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_.58.0741b10: 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覺
| T2215_.58.0741b13: | 云云 | 故此疏第十五云。以此實如空者。實即 |
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_.58.0741b19: 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: | 地 | 云云 | 今云。是明十住中初發心住行也。華 |
| T2215_.58.0741c05: | 實之性。所有聞法不由他悟 | 云云 | 於此處中可 |
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_.58.0741c14: 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 | 文 | 是義意也。但明於密嚴土彼 |
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: 菩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:
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_.58.0743b04: 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_.58.0743b10: 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_.58.0743b14: 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_.58.0743b24: 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 | 文 | 疏 |
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_.58.0743c27: 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_.58.0744a21: 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_.58.0744a26: 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_.58.0744c23: | 菩提心句是十信位 | 云云 | 然何今九句中所明 |
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_.58.0745a04: 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_.58.0745a22: 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_.58.0745a29: 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。此答前問
| T2215_.58.0746a09: | 諸心相句也 | 云云 | 第五問之答文者。經云祕 |
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_.58.0746a22: 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_.58.0746a29: 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_.58.0746b10: 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 | 文 | 此 |
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_.58.0746b28: 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 | 又 |
| T2215_.58.0746c06: | 也。又疏第一云。百字果等即是答殊異心 | 云云 |
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_.58.0746c13: 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_.58.0746c23: | 義 | 云云 | 先徳解云。正以異類而熟義與異熟因 |
| 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_.58.0746c27: 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。心數即
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_.58.0748a01: | 皆金剛藏以金剛藏所灌灑故 | 云云 | 此一切衆 |
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_.58.0748b04: 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_.58.0749a29: 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: | 也 | 云云 | 疏有人問云至醍醐生也者。此喩在 |
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_.58.0749c04: 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_.58.0749c07: 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: 提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_.58.0749c17: 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_.58.0749c21: 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: 性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: 是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_.58.0750c03: 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。故
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_.58.0752a03: 大日經住心品疏私記卷第九
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_.58.0752a24: 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_.58.0752b06: 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_.58.0752b20: 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_.58.0753b06: 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_.58.0753b21: 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_.58.0753c02: 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: 餘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天 |
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: | 因 | 云云 | 第一卷 記竟 | 疏第二卷 疏經云尊貴至外 |
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_.58.0754a03: 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: 是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_.58.0755a04: 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: | 藏 | 云云 | 今以正而簡耶也。疏然世尊密至亦 |
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: | 識 | 云云 | 意云。佛説阿頼耶識義與外道所計頼 |
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_.58.0755a22: | 梨耶識 | 云云 | 疏若佛法中人至同我見也者。 |
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 | 又 |
| T2215_.58.0755a27: | 者我開示 | 云云 | 起信論云。人我見者依諸凡夫 |
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_.58.0755b03: 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生
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_.58.0755c29: 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: 中是別師義也。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_.58.0756a11: 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_.58.0756a27: 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_.58.0757a14: | 雜心云。八戒是支非齋不非時食是齋 | 云云 | 意 |
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: | 食 | 云云略取 意抄之 | 討要云。是以劫初聖人教人持齋 |
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_.58.0757b01: 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_.58.0757b26: 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。第五施心是凡廣故擇徳有能人
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_.58.0758a12: | 非於三千界者是也 | 云云 | 自餘天龍等如文可 |
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: 何等而召我耶。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_.58.0758a21: | 量諸天及后皆悉引入 | 云云 | 若依此文第四禪 |
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_.58.0758b06: 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 | 文 | 疏經云祕密 |
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_.58.0758c18: 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_.58.0759a06: 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_.58.0759c01: 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_.58.0759c17: 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_.58.0760a07: 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_.58.0760a17: 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_.58.0760b10: 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:
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_.58.0761a06: 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_.58.0761a09: 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_.58.0761b28: 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 | 前□□□□□□□教意 □□□□□□終教意也 | 依了知眞如寂靜 |
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: | 中□此義 | 具撿彼 應知也 | 若准釋大衍論二礙別障 |
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□□□□□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。問
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_.58.0762b02: 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_.58.0762c10: 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_.58.0763b13: 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 | 是 |
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_.58.0763c05: 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_.58.0763c11: 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_.58.0763c15: 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_.58.0763c20: | 小乘義理分齊 | 云云 | 故於此教義不可有拔業 |
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_.58.0763c27: 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_.58.0764a09: 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_.58.0764a14: 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_.58.0764a19: 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_.58.0764a22: 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_.58.0764c08: | 劫跛者智度論説 | 云云 | 瑜伽行名劫跛有二義。 |
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_.58.0764c28: 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 | 文 |
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。當此人
T2215_.58.0766a22: 所行之法也。疏復次有三至最難斷處者。是
T2215_.58.0766a23: 第三明倶生煩惱相應之三妄執法也。是三乘
T2215_.58.0766a24: 無學位人所斷障也。但聲聞羅漢果斷多分
T2215_.58.0766a25: 也。縁覺果人及小乘佛果隨其所應多若
T2215_.58.0766a26: 分若全分斷之也。所謂業者此過去已造業
| T2215_.58.0766a27: | 也。是則潤生業及覆業也 | 此二種業 如下釋也 | 是二種業 |
T2215_.58.0766a29: 道時已斷畢故也。二者煩惱株杌是修所斷
T2215_.58.0766b01: 一切倶生惑之種子是也。又是現行惑根本
T2215_.58.0766b02: 之義是也。株杌者猶是惑如樹木株杌之留
T2215_.58.0766b03: 後時發生樹木根莖。若不斷煩惱之根源時。
T2215_.58.0766b04: 如彼諸見外道等雖伏三空已下修惑。後時
T2215_.58.0766b05: 還生而退墮下界是義也。或五根本最初成
T2215_.58.0766b06: 立煩惱名爲煩惱株杌也。故疏上文云。譬
T2215_.58.0766b07: 如從一種子生五根本。於一根本皆破爲二
| T2215_.58.0766b08: | 枝末。乃至第五破則成百六十小枝故 | 云云 | 是 |
T2215_.58.0766b10: 明種子者是能生起後十二因縁之種子煩
T2215_.58.0766b11: 惱也。此疏云。由有無明故生五根本煩惱心
T2215_.58.0766b12: 等此意也。又十住心論五云。業者惡業因
| T2215_.58.0766b13: | 則十二因縁。種者無明種子 | 云云 | 已上一箇 |
T2215_.58.0766b15: 多分斷中分斷全斷三種差別歟。約有學聖
| T2215_.58.0766b16: | 者難斷此惑故名爲最難斷處 | 云云 | 疏凡有三 |
T2215_.58.0766b18: 也。疏學摩訶衍至聲聞正位者。是通外人伏
T2215_.58.0766b19: 難文也。學摩訶衍人者小乘之三乘中菩薩
T2215_.58.0766b20: 佛乘且名大乘是義也。於彼小乘之三乘中
T2215_.58.0766b21: 聲聞乘是小乘也。縁覺乘中乘也。佛菩薩是
T2215_.58.0766b22: 大乘義有故名大乘也。故十住心論第五云。
| T2215_.58.0766b23: | 次明大覺位者小乘成佛總有四階 | 云云 | 即此 |
T2215_.58.0766b25: 何咎耶。答若云爾者不可致此同斷等言之
T2215_.58.0766b26: 伏難也是從本來小乘之三乘與通教三乘其
T2215_.58.0766b27: 斷惑等義懸隔故也。故五教上卷云。其瑜伽
T2215_.58.0766b28: 中聲聞等教行位果及斷惑分齊與婆娑倶舍
| T2215_.58.0766b29: | 等不同者是事也 | 云云 | 問其外人伏難意何。答 |
T2215_.58.0766c02: 智則斷見惑八十八使義畢。此人則出觀於
T2215_.58.0766c03: 此第十一心道類智立預流果也。菩薩坐樹
T2215_.58.0766c04: 下三十四心成正覺中之初八忍八智見諦十
T2215_.58.0766c05: 六心亦斷見惑八十八使也。然是彼此同等
T2215_.58.0766c06: 也。然菩薩是何如聲聞正位而不爲墮預流
T2215_.58.0766c07: 果耶云也。今通此難云。彼次第行聲聞入見
T2215_.58.0766c08: 道十六心之所斷八十八使煩惱。與菩薩樹
T2215_.58.0766c09: 下入見道十六心斷八十八使惑時。其行是
T2215_.58.0766c10: 雖同等而明菩薩是不墮聲聞初果位意也。
T2215_.58.0766c11: 疏所以爾者至二乘地者。是釋菩薩不墮聲
T2215_.58.0766c12: 聞正位所由也。意云。菩薩始從發菩提心求
T2215_.58.0766c13: 自心覺性之一切種智功徳。□此種智未成
T2215_.58.0766c14: 滿以前雖入見道斷八十八使惑而不墮二乘
T2215_.58.0766c15: 正位云也。心不生止息想故。文爾時諦觀乃
T2215_.58.0766c16: 至何者見神也者。是明此菩薩能破此我執
T2215_.58.0766c17: 能治方便也。是分柝五蘊而顯無我理意也。
T2215_.58.0766c18: 文作如是推求乃至無量見網者。依此菩薩
T2215_.58.0766c19: 所得生空無漏觀智遠離六十二見等無量
T2215_.58.0766c20: 見。是名離生死之繋縛羅網法云也。文淨菩
T2215_.58.0766c21: 提心少分増明者。此菩薩求一切種智故。彼
T2215_.58.0766c22: 小乘佛是滅一切種冥而得種智故。又此菩薩
T2215_.58.0766c23: 即漸覺悟蘊等三科法悉從縁生無常變異自
T2215_.58.0766c24: 性空無我義故。於生死涅槃染淨法而無染
T2215_.58.0766c25: 淨堅著執心故云淨菩提心少分増明云也。
T2215_.58.0766c26: 彼二乘果人唯覺悟自性空無我理而未巧
T2215_.58.0766c27: 覺三科法無自性理故。不名淨菩提心少分
T2215_.58.0766c28: 増明也。彼二乘人拙纔雖觀四大五蘊等無
T2215_.58.0766c29: 常敗壞畢竟磨滅義未巧觀之故非淨菩提心
T2215_.58.0767a01: 増明義云也。此義如菩提心論云。又二乘之
T2215_.58.0767a02: 人聲聞執四諦法縁覺執十二因縁。知四大
| T2215_.58.0767a03: | 五蘊畢竟磨滅深起厭離 | 云云 | 此義意耳。是無 |
T2215_.58.0767a05: 乘地也者。是明不墮二乘正位之由也。此菩
T2215_.58.0767a06: 提心勢力義有二一者此菩薩分證得菩提心
T2215_.58.0767a07: 如上所明義也。是依求一切種智及正觀五蘊
T2215_.58.0767a08: 等無性義始覺菩提心是也。二者一切衆生
T2215_.58.0767a09: 心中自遍有本覺眞如佛性也。此菩薩依此
T2215_.58.0767a10: 佛性菩提心漸漸開發力用義故。此菩薩不
T2215_.58.0767a11: 墮二乘地云也。問此菩薩初得出世心何唯
T2215_.58.0767a12: 云不墮聲聞正位而不云不墮縁覺正位耶。
T2215_.58.0767a13: 答聲聞人見道十六心斷見惑已後出觀已生
T2215_.58.0767a14: 休息想方立預流果。獨覺人入見道十六心
T2215_.58.0767a15: 後不出觀生□息想故不可立預流果也。然
T2215_.58.0767a16: 則以無菩薩可墮獨覺正位義故。只云不墮
T2215_.58.0767a17: 聲聞正位而不論不墮縁覺正位義也。彼小
T2215_.58.0767a18: 乘之三乘雖見諦十六心相皆悉同等。但於
T2215_.58.0767a19: 得果位聲聞與菩薩各別相也。問若爾者何
T2215_.58.0767a20: 此疏下文云所以不墮二乘地耶。答是述菩
T2215_.58.0767a21: 薩遂不墮二乘極果地義也。是求種智故成
T2215_.58.0767a22: 利益衆生願故也。故上下文意別耳。彼二乘
T2215_.58.0767a23: 無此義故菩薩不墮二乘地云也。又解。文云
T2215_.58.0767a24: 學摩訶衍人初得出世初心與小乘見道適
T2215_.58.0767a25: 齊。然不墮聲聞正位者上一行是總以示菩
T2215_.58.0767a26: 薩見道與小乘之二乘見道齊等義。彼三乘
T2215_.58.0767a27: 皆名小乘故也。下一句但別簡異聲聞乘義
T2215_.58.0767a28: 也。理實可簡別於縁覺也。故後文但總云所
T2215_.58.0767a29: 以不墮二乘地也。疏然彼行者至留修行也
T2215_.58.0767b01: 者。是明此小乘菩薩尚未離前所云第一劫
T2215_.58.0767b02: 中所存淹留修行三妄所知障染法義也。此
T2215_.58.0767b03: 人修習三十七品等種種助道法時爲我執雖
T2215_.58.0767b04: 不被迷倒。而未斷法執故被引此法執而尚
T2215_.58.0767b05: 恣速不能得一切種智云也。於此根境識未
T2215_.58.0767b06: 悟此法無性空義故。此三妄執是即留礙菩提
T2215_.58.0767b07: 心種智徳云也。文以非如實巧度故名淹留
T2215_.58.0767b08: 修行也者。是結釋淹留修行義也。此菩薩纔
T2215_.58.0767b09: 拙雖悟五蘊拆法空無性義相。是不如彼證
T2215_.58.0767b10: 寂然界菩薩巧度體法空觀菩提心云也。故
T2215_.58.0767b11: 此菩薩所得禪惠等諸善行尚不逮得彼證寂
T2215_.58.0767b12: 然界法空觀大菩提心云也。此義如天台云
T2215_.58.0767b13: 三藏教以拆空觀觀生滅理斷事惑教鈍人。
T2215_.58.0767b14: 通教以體空觀觀無生滅理斷理惑教利人。
| T2215_.58.0767b15: | 故拆體異事理別 | 云云 | 疏然亦稍離至十二因 |
T2215_.58.0767b17: 下地三執者如此疏上文云義。彼文謂然就
T2215_.58.0767b18: 第一重内最初解了唯蘊無我時即名出世間
T2215_.58.0767b19: 心生也。度世間六十心離我倒所生三毒根
T2215_.58.0767b20: 本名越三妄執也者。即此意也。文能拔業煩
T2215_.58.0767b21: 至十二因縁者。此菩薩亦明離前第三番三
T2215_.58.0767b22: 妄執失義也。疏如是甚深至性相常爾者。讃
T2215_.58.0767b23: 美義此菩薩所證得生空無我理。是若佛出
T2215_.58.0767b24: 世若亦佛不出世若説顯此道理若亦雖不説
T2215_.58.0767b25: 顯此道理不待説者法爾而但其道理決然常
T2215_.58.0767b26: 住不變義云也。疏如前所説至十二因縁義
T2215_.58.0767b27: 者。是歎此生空理甚深難測義也。彼諸見外
T2215_.58.0767b28: 道利根聰惠人之智力尚不能測此十二因縁
T2215_.58.0767b29: 之中實性無我理也
T2215_.58.0767c01:
T2215_.58.0767c02:
T2215_.58.0767c03: 大日經住心品疏私記第十一
T2215_.58.0767c04: 疏言湛寂者至故名爲寂者。是牒所云如是
T2215_.58.0767c05: 湛寂文而先釋寂義也。寂是寂滅不生義云
T2215_.58.0767c06: 也。是三乘聖人所證擇滅涅槃理是也。疏
T2215_.58.0767c07: 湛者是甚至不測淺深者。此釋湛義也。湛
T2215_.58.0767c08: 者是不變異義不動轉義不遷流義。是常
T2215_.58.0767c09: 住而深澄義也。此以小乘中三乘果人所
T2215_.58.0767c10: 證生空無我理爲此澄寂不動等甚深義也。
T2215_.58.0767c11: 故諸外道等以不能識此深理故云湛深義
T2215_.58.0767c12: 也。此生空理之澄深義譬如大河清潭底深
| T2215_.58.0767c13: | 七千丈計 | 以七尺是爲 一仞 云云 | 然臨視是潭人敢不可測 |
T2215_.58.0767c15: 也。此生空理中諸煩惱染汚法寂滅故云清
T2215_.58.0767c16: 也。此妙理甚深故云潭萬仭也。此理離流轉
T2215_.58.0767c17: 生死法濁垢散動義故云澄恬也。此理是能
T2215_.58.0767c18: 成無生智所縁境界。而能引成生空之明淨
T2215_.58.0767c19: 智故名云鏡徹也。疏故云三獸至其源底耳
T2215_.58.0767c20: 者。是擧契經文配歸今所明義旨也。此文是
T2215_.58.0767c21: 優婆塞經文也。問此優婆塞經是大乘經也。
T2215_.58.0767c22: 又彼經所説三獸渡河義是方明大乘共教中
T2215_.58.0767c23: 三乘聖人所證理淺深不同義之喩也。今所
T2215_.58.0767c24: 云三乘人同所證生空理是小乘義也。然何
T2215_.58.0767c25: 以大乘義爲小乘義文證耶。答此實雖大小
T2215_.58.0767c26: 乘二教義異而所望義是相似故。且以彼經
T2215_.58.0767c27: 所云三獸渡河淺深不同義而爲今經所明小
T2215_.58.0767c28: 乘之三乘所證生空之觀其淺深不同之喩無
T2215_.58.0767c29: 咎也。此喩意云。三獸是一兎二馬三象也。此
T2215_.58.0768a01: 三獸渡大河時隨身大小泳渡河水有淺深差
T2215_.58.0768a02: 別相也。兎是身體卑小故泳踐河水量甚淺
T2215_.58.0768a03: 也。馬頗大於兎故泳踐水轉深也。香醉山大
T2215_.58.0768a04: 象是身體廣大故則踐河底而渡之云也。是
T2215_.58.0768a05: 名爲三獸度河淺深不同喩也。疏此中有三
T2215_.58.0768a06: 至得諸法實相者。是從下明合喩中是先合
T2215_.58.0768a07: 三獸同度河義也。小乘之中三乘果人倶同
T2215_.58.0768a08: 證得生空無我理云也。於此生空之無我性
T2215_.58.0768a09: 之解脱涅槃理中都絶言辭故名云無言説。
T2215_.58.0768a10: 故此疏第七云。如聲聞法解脱之中無有文
T2215_.58.0768a11: 字者此義意也。疏然聲聞入至生滅度想者。
T2215_.58.0768a12: 是下明合三獸雖同渡河而有淺深不同義喩
T2215_.58.0768a13: 中。是先明聲聞淺解證生空理義也。謂此人
T2215_.58.0768a14: 根性從本愚鈍故深不能解生空深理云也。
T2215_.58.0768a15: 如何知爾者。心是有愚鈍性故尚於生死深
T2215_.58.0768a16: 生厭怖想。於自證得有餘無餘涅槃而生究
T2215_.58.0768a17: 竟滅度想云也。此愚鈍性不令已息故尚不
T2215_.58.0768a18: 能深證生空理云也。疏辟支佛所至發起大
T2215_.58.0768a19: 悲者。次明縁覺人漸深證空理而雖有勝前
T2215_.58.0768a20: 聲聞人義而尚劣後菩薩深證徳義也。此人
T2215_.58.0768a21: 從本根性賢聰故頗漸深證生空理也。此人
T2215_.58.0768a22: 解心賢利故。於生死苦患而慇懃不生厭怖
T2215_.58.0768a23: 也。智慧聰利而深存無我理性深於淺智聲
T2215_.58.0768a24: 聞。而彼雖知無我理爲假我厭怖苦爲假我
T2215_.58.0768a25: 求樂離苦也。然縁覺人歡心深安住無我理
T2215_.58.0768a26: 不顧我相故。何必可生厭怖生死苦之想耶。
T2215_.58.0768a27: 但此人雖智慧聰利而深解無性理未逮菩薩
T2215_.58.0768a28: 根性求種智發起方便而利益諸衆生功徳智
T2215_.58.0768a29: 慧云也。疏菩薩悟如是至淨心漸現者。是明
T2215_.58.0768b01: 第三菩薩乘人極深證達生空理義也。文菩
T2215_.58.0768b02: 薩悟如是法時者。是於十二因縁法中即證
T2215_.58.0768b03: 無我理云也。文即知是心乃至淨心漸現者。
T2215_.58.0768b04: 此十二因縁法中無我理從本來法爾常住
T2215_.58.0768b05: 也。然何今始得知之理耶云也。此悟達性得
T2215_.58.0768b06: 生空理故客塵煩惱除去覺悟淨心稍顯現云
T2215_.58.0768b07: 也。此菩薩悟性空本不生理方轉深於前縁
T2215_.58.0768b08: 覺智也。疏爾時便得至種種度門者。此菩薩
T2215_.58.0768b09: 是依此修得菩提心勢力能引之用故。爲欲
T2215_.58.0768b10: 圓滿一切種智及利益諸衆生故。偏不安住
T2215_.58.0768b11: 生空理湛寂涅槃法。而能學六度四攝等一
T2215_.58.0768b12: 切法門云也。是名云爲種智之因故。亦爲
T2215_.58.0768b13: 利益一切衆生之方便故也。疏故同共一至
T2215_.58.0768b14: 沈有異也者。結合三獸度河不同義也。疏經
T2215_.58.0768b15: 云一切至不能知者。是爲助釋先牒經文也。
T2215_.58.0768b16: 疏此宗中説至無量寶王者下釋上經文也。
T2215_.58.0768b17: 此宗者是示今三密眞言家也。此家立此内
T2215_.58.0768b18: 外兩種外道部儻云也。文然不覺是中有無
T2215_.58.0768b19: 量寶王者。是明彼愚法二乘人拙而雖不能
T2215_.58.0768b20: 覺知自所證得二乘菩提是終可迴入佛大寶
T2215_.58.0768b21: 王位。而即以此法爲方便能入門義云也。是
T2215_.58.0768b22: 二乘是流出從菩薩乘故還終可歸菩薩乘云
T2215_.58.0768b23: 也。疏一則不入至而不識者。明外道之不入
T2215_.58.0768b24: 咎也。外道有二類。一者外外道人。則厭怖
T2215_.58.0768b25: 此無我義而不趣入此法也。堅著我愛故。二
T2215_.58.0768b26: 者内外道人。纔雖入此生空理方便門而不
T2215_.58.0768b27: 了知遂我等二乘徒悉皆迴心向大而可成佛
T2215_.58.0768b28: 故云入而不識也。疏先佛宣説至出於火宅
T2215_.58.0768b29: 者。牒讃此菩薩乘經文而釋之也。明於此小
T2215_.58.0768c01: 乘之三乘中唯有菩薩乘人。獨遍利益諸衆
T2215_.58.0768c02: 生而有拔苦與樂恩徳。於餘二乘中無利益
T2215_.58.0768c03: 義也。故應知三世諸佛誘引諸衆生三乘方
T2215_.58.0768c04: 便教中唯有菩薩乘一門。而令諸子出三界
T2215_.58.0768c05: 火宅善巧方便門云也。問此唯有一門誘進
T2215_.58.0768c06: 群迷出於火宅義。可同法華所云唯有一門
T2215_.58.0768c07: 出於火宅義耶。答彼大乘義也。此小乘義也。
T2215_.58.0768c08: 雖然義類是同意也。疏無復障礙至出能其
T2215_.58.0768c09: 過者。此十二因縁之生空眞如正理。是遠離
T2215_.58.0768c10: 邪倒咎眞實正理故。彼諸外道論師以聰利
T2215_.58.0768c11: 明了智徳。依因明門宗因喩三支比量。而皆
T2215_.58.0768c12: 雖欲破斥此理。此理即諸法眞正道理故彼
T2215_.58.0768c13: 師不能破難此義云也。疏然未度法至淨菩
T2215_.58.0768c14: 提心者。是明此菩薩未斷法執三妄執咎也。
T2215_.58.0768c15: 依此義故。上文云淨菩提心漸現也而今此文
T2215_.58.0768c16: 中云未名眞淨菩提心也。淨除法執所知障
T2215_.58.0768c17: 品即名云眞淨菩提心故也。疏如蓮華已至
T2215_.58.0768c18: 尚未出水者。以喩重釋上義也。蓮華者合彼
T2215_.58.0768c19: 菩薩所得生空智也。此智是與彼法空智之
T2215_.58.0768c20: 爲因而未果智故也。文已離濁泥者。合此生
T2215_.58.0768c21: 空無漏智之遠離我執煩惱障咎義也。文尚
T2215_.58.0768c22: 未出水者。是合此生空智猶住生空眞如理
T2215_.58.0768c23: 水中而未出此生空理水表義也。理水表者
T2215_.58.0768c24: 法空理云也。疏故經云出世間心住蘊中也
T2215_.58.0768c25: 者。以散釋意歸本文也。文出世間心者。是生
T2215_.58.0768c26: 空智也。文住蘊中者是五蘊中無我理云也。
T2215_.58.0768c27: 疏以行者至著無爲法者。明此小乘菩薩生
T2215_.58.0768c28: 空觀之智深雖作證安住生空理。而爲求種智
T2215_.58.0768c29: 爲他利故。從空觀移假觀時。乃爲根塵識法
T2215_.58.0769a01: 執三妄執而被留礙可墮有所得心也。爲利
T2215_.58.0769a02: 衆生出從空移渉假有事時十八界相當菩薩
T2215_.58.0769a03: 心而現前故。因之法執心現起云也。爲厭怖
T2215_.58.0769a04: 彼法執三妄執現前咎。亦還住前生空觀云也。
T2215_.58.0769a05: 文然渉事時者。是出從生空觀而移入假有事
T2215_.58.0769a06: 時尚法執現前事云也。天台此名云從空入假
| T2215_.58.0769a07: | 觀也 | 已上明小 乘分齊竟 | 疏然以菩提心至如是惠隨生者 |
T2215_.58.0769a09: 然界大乘中義也。此證寂然界大乘者當大
T2215_.58.0769a10: 般若經所明大乘之三乘共教之菩薩乘也。
T2215_.58.0769a11: 即是當天台所立大乘通教也。天台宗云。二
| T2215_.58.0769a12: | 通教 | 此教雖異三乘其以拙度拆空智同歸偏眞理 云云 即空觀也 云云 此詮無生四諦二諦十二因縁六度 |
| T2215_.58.0769a13: | 法三乘共通禀 故云通教也 | 通義有八種 | 教理智斷行位 因果皆通也 | 正爲菩 |
| T2215_.58.0769a15: | 只立十地。即名三乘共行十地 | 云云 | 一乾慧地 |
| T2215_.58.0769a16: | 即三乘初心外 凡位伏位也 | 二性地 | 即三乘内凡位 伏位四善根 | 三八人地 | 從苦 忍至 |
| T2215_.58.0769a17: | 道類忍見修八 忍名八人地也 | 四見地 | 即斷見惑位也 須陀洹果也 | 五薄地 | 斷欲界 前六品 |
| T2215_.58.0769a18: | 思惑即一 來果也 | 六離欲地 | 斷欲界後三品思 惑即不還果也 | 七已辨地 | 斷色 無色 |
| T2215_.58.0769a19: | 八九七十二品思惑 即阿羅漢果位也 | 八辟支佛地 | 斷正使除 習氣也 | 九菩薩 |
| T2215_.58.0769a20: | 地 | 斷習出假位也從初發心至等覺地也 化一切衆生也有大悲方便行也 | 十佛地 | 金剛 心以 |
| T2215_.58.0769a21: | 後種智徳備覺窮 法性名佛地也 | 又云。通教菩薩以一念相應 |
| T2215_.58.0769a23: | 佛也。通方便有餘土 | 云云 | 又此大疏文所云小 |
T2215_.58.0769a25: 三乘相對而辨上中下時聲聞乘名小乘縁覺
T2215_.58.0769a26: 乘名中乘。對此小中二乘。且小乘佛菩薩乘
T2215_.58.0769a27: 名爲大乘也。雖然約理實義小乘菩薩遂非
T2215_.58.0769a28: 可名爲大乘也。故華嚴宗以小乘三藏教之
T2215_.58.0769b01: 三乘法。通攝則名爲小乘教而不名云大乘教
T2215_.58.0769b02: 也。又天台宗以小乘三藏教之中三乘通稱
T2215_.58.0769b03: 名爲三藏教等是義也。唯通教以上後三教
T2215_.58.0769b04: 名云大乘故也。是疏主一行阿闍梨者彼天
T2215_.58.0769b05: 台門人也。豈強可違返彼説耶。今謂此三乘
T2215_.58.0769b06: 共行菩薩及佛者則當證寂然界大乘人也。
T2215_.58.0769b07: 文以菩提心勢力等者。是指此小乘中修得
T2215_.58.0769b08: 菩提心勢用也。依得此生空淺菩提心故。從
T2215_.58.0769b09: 此理稍轉尋自比知而發後深法空菩提心云
T2215_.58.0769b10: 也。或是依性得本覺大菩提心力發此初法
T2215_.58.0769b11: 空菩提心云也。文有如是惠隨生者。是指彼
T2215_.58.0769b12: 證寂然界之法空智也。疏能於蘊等至離著
T2215_.58.0769b13: 方便者。是明此修行寂然界大乘菩薩始方
T2215_.58.0769b14: 至此住心修習對治前心中所未捨離五蘊等
T2215_.58.0769b15: 法執三妄執之方便義也。此大乘心中始方
T2215_.58.0769b16: 於離昔前所未離十八界中根塵識法執三妄
T2215_.58.0769b17: 執。今即修此對治道方便悉離之云也。此證
T2215_.58.0769b18: 寂然界大乘菩薩是依悟遍計所執空門中之
T2215_.58.0769b19: 情有理無義實我實法都無義故。而遣於彼
T2215_.58.0769b20: 三科法中所執根塵識之法執三妄執也。文
T2215_.58.0769b21: 離著方便者。是除遣法執之能治方法云也。
T2215_.58.0769b22: 疏於五種譬喩觀察無性空者。是約能治方
T2215_.58.0769b23: 便中指所觀法境體而顯無性空理義也。文
T2215_.58.0769b24: 於五種譬喩者正指所觀境體也。文觀察無
T2215_.58.0769b25: 性空者。明正所觀顯之正理也。疏初句觀
T2215_.58.0769b26: 察至了不可得者。釋第一喩觀相也。此聚沫
T2215_.58.0769b27: 者是水上浮流河波也。貌如雪此各別水渧
T2215_.58.0769b28: 之聚集。雖種種形貌相。而別無別實體性云
T2215_.58.0769b29: 也。是用虚疎義僞假義爲此喩意也。疏色亦
T2215_.58.0769c01: 爾者是總合也。疏若麁若細至本不生也者
T2215_.58.0769c02: 是別合也。謂此諸色法是以從衆縁生義爲
T2215_.58.0769c03: 所因而還顯示本不生義也。能造四大種是
T2215_.58.0769c04: 依衆生業力生故。所造十一種色以能造四
T2215_.58.0769c05: 大種爲因而生故。亦以自類種子生也。若麁
T2215_.58.0769c06: 色者是五塵色境也。若細色者是五根無表
T2215_.58.0769c07: 色也。疏次句浮泡至但屬衆縁者釋第二喩
T2215_.58.0769c08: 也。是明此浮泡生起因縁由來也。此浮泡相
| T2215_.58.0769c09: | 其貌如白珠形也 | 和云水 穗也 | 是泡是依夏時天暴 |
T2215_.58.0769c11: 也。疏四句觀之都無起滅者。是成此浮泡無
T2215_.58.0769c12: 自性義也。謂浮泡是離水性之外無別性云
T2215_.58.0769c13: 也。四句義至下十縁生句疏文可知也。疏受
T2215_.58.0769c14: 陰亦爾者是總合也。疏諸苦樂等至受本不
T2215_.58.0769c15: 生也者別合也。以苦樂捨三受合浮泡義。是
T2215_.58.0769c16: 受依止彼可愛不可愛等觸心所。而以苦樂
T2215_.58.0769c17: 等受生。義合天暴雨喩也。以遇可意不可意
T2215_.58.0769c18: 等境而苦樂捨受生。義則合地上溜水上加灑
T2215_.58.0769c19: 天雨義也。此諸受是從觸心所因及六塵境
T2215_.58.0769c20: 界縁而和合生起故。和合相而無別自性云
T2215_.58.0769c21: 也。疏次陽炎至去之彌遠者。釋第三喩也。陽
T2215_.58.0769c22: 者是日之異名也。炎者春日遲遲暖氣照曜
T2215_.58.0769c23: 曠野時地熱氣與日光和合而蒸涌似有水相
T2215_.58.0769c24: 也。此時其曠野中似有水波浪故。諸鳥獸渇
T2215_.58.0769c25: 乏人見之則生眞水念追求之而欲飮此水。
T2215_.58.0769c26: 終此水虚無也。是陽之炎也。疏衆生亦爾者。
T2215_.58.0769c27: 總合也。疏不知縁起至本不生也者。別合也。
T2215_.58.0769c28: 文不知縁起性空而有法想生者。合迷渇者
T2215_.58.0769c29: 生眞水解義也。謂諸愚夫不解依他法自性
T2215_.58.0770a01: 空義。猥狂作法實有想云也。文若悟實相則
T2215_.58.0770a02: 想本不生也者。是釋覺悟前想本不生義也。
T2215_.58.0770a03: 是覺遍計所執都無理云也。疏次芭蕉者至
T2215_.58.0770a04: 亦不可得者。釋第四喩也。行蘊是造作義也。
T2215_.58.0770a05: 此造作法還破壞之時全無所存一法也。爲
T2215_.58.0770a06: 顯示此義故用此芭蕉中無堅實喩也。文分
T2215_.58.0770a07: 分破拆之至於隣虚者。此中隣虚者是極微
T2215_.58.0770a08: 義也。若分拆此極微時。即終歸虚空故名極
T2215_.58.0770a09: 微云隣虚也。造作色法下至極微量其性不
T2215_.58.0770a10: 可又拆云也。疏行陰亦爾者是總合也。疏一
T2215_.58.0770a11: 微渉於至本不生也者別合也。文一微渉於
T2215_.58.0770a12: 至衆縁生者。是明行蘊從縁生故假有義也。
T2215_.58.0770a13: 一微渉於動境者是二塵合造作義也。謂一
T2215_.58.0770a14: 極微之和合於他一極微時有渉於動境云義
T2215_.58.0770a15: 也。彼極微與此極微兩塵動渉而相會能成
T2215_.58.0770a16: 麁色。何況衆多塵和合義耶。是動者動轉義
T2215_.58.0770a17: 也。此塵境是塵與塵相渉合義也。又色等境
T2215_.58.0770a18: 界刹那刹那生心心所法各別動轉和合無常
T2215_.58.0770a19: 准可知也。如倶舍論光師疏七云。或有動法
T2215_.58.0770a20: 行度一極微名一刹那。諸法實無行動相續
| T2215_.58.0770a21: | 道中假説動 | 云云 | 以此文可解此一微渉於動 |
T2215_.58.0770a23: 次明假有法必有本不生義也。疏次幻事者
T2215_.58.0770a24: 至未曾有事者。釋第五喩也。幻師之作幻事
T2215_.58.0770a25: 方用呪術藥力而虚僞變化象馬車乘人鬼等
T2215_.58.0770a26: 金銀等珍寶物云也。是幻事雖實無法。依呪
T2215_.58.0770a27: 術藥物和合因縁力故。忽虚狂變現無物而
T2215_.58.0770a28: 令似有物也。疏識陰亦爾者總合也。疏從一
T2215_.58.0770a29: 念無明幻心初出三界者。明此識蘊是其流
T2215_.58.0770b01: 轉生死本源也。是依業煩惱之助縁力故。能
T2215_.58.0770b02: 造作三界之果報等諸法也。云此從一念無明
T2215_.58.0770b03: 幻心初出三界者是義甚深而雖有重重轉妙
T2215_.58.0770b04: 義。今且此中明大乘通教所説證寂然界義
T2215_.58.0770b05: 故。只明六識相應無始無明義也。此心法是
T2215_.58.0770b06: 能造作諸法之根本所依義猶如幻師能成幻
T2215_.58.0770b07: 事也。彼第八識相應根本無明義。如上所明
T2215_.58.0770b08: 起信論等所説義也。此一念無明心義意如新
T2215_.58.0770b09: 譯仁王經云。然諸有情於久遠劫初刹那。識
T2215_.58.0770b10: 異於木石生得染淨各自能爲無量無數染淨
T2215_.58.0770b11: 識。本從初刹那乃至金剛終一刹那。有不可説
| T2215_.58.0770b12: | 不可説識。生諸有情色心二法 | 云云 | 今此疏意。 |
T2215_.58.0770b14: 分段生死之根本也。疏究其源本至本不生
T2215_.58.0770b15: 也者。是依前所明識蘊能造作三界生死因
T2215_.58.0770b16: 果假有法義故。今成本不生義也。於此有二
T2215_.58.0770b17: 義。一者本不生眞空義。二者隨縁生假有義
T2215_.58.0770b18: 也。於此文中有三重次第也。初尋根源而明
T2215_.58.0770b19: 本不生理義。次明此本不生理即隨縁流轉
T2215_.58.0770b20: 義。後明此流轉即終歸本不生性義也。上來
T2215_.58.0770b21: 五喩觀義意。是約體法空義而明無性空義
T2215_.58.0770b22: 也。疏聲聞經中諸蘊性空者。是簡別此大
T2215_.58.0770b23: 乘菩薩所解爲顯五蘊法即空義而所用體法
T2215_.58.0770b24: 空之中五喩義與彼小乘經中但爲顯人無我
T2215_.58.0770b25: 理而所明五蘊性空義中五喩懸其意異之所
T2215_.58.0770b26: 由也。此明法空觀之體法空義也。彼但明生
T2215_.58.0770b27: 空觀義拆法空義故也。疏如觀五蘊至廣分
T2215_.58.0770b28: 別説者。是以此五蘊法即性空義而例顯示
T2215_.58.0770b29: 餘諸法即空無義也。疏如大般若經至了知
T2215_.58.0770c01: 心性者。是引經所説義而證成此初重大乘
T2215_.58.0770c02: 中所用諸法即空義也。大般若經者是明共
T2215_.58.0770c03: 教大乘義般若經是也。此經中説遍計所執
T2215_.58.0770c04: 空義。以爲門而令破諸法實有執而證達法空
T2215_.58.0770c05: 理云也。此菩薩漸始離遍計所執之法執迷
T2215_.58.0770c06: 倒。方覺了法空眞如理。故名云得離一重法
T2215_.58.0770c07: 倒了知心性也。此菩薩雖證達如此所執空
T2215_.58.0770c08: 門理而未遂依唯識門所顯得而證達依他如
T2215_.58.0770c09: 幻性眞如圓成妙理義也。疏如是不爲至證
T2215_.58.0770c10: 寂然界者。是依離與此法執三妄心被擾亂
T2215_.58.0770c11: 散動咎義故此菩薩名云證寂然界也。前小
T2215_.58.0770c12: 乘行者起法執三妄心時能迷心名云能執也。
T2215_.58.0770c13: 所迷境名云所執也。或亦約所迷境之根塵
T2215_.58.0770c14: 識而識根名云能執也。識心及色根是執取
T2215_.58.0770c15: 境界義有故也。塵境等名云所執也。與識
T2215_.58.0770c16: 根被執取故也。六塵境即名爲所執義者是
T2215_.58.0770c17: 在供養法疏上卷也。此所執者不謂遍計所
T2215_.58.0770c18: 執也。但是云能縁心之所取境義也。疏證此
T2215_.58.0770c19: 寂然至二乘境界者。是示對待前小乘菩薩
T2215_.58.0770c20: 是全未出過二乘之境界之咎今正明此大
T2215_.58.0770c21: 乘菩薩全出過彼小乘之二乘境界徳也。疏
T2215_.58.0770c22: 如蓮華雖至清流之上者。是以喩重明此菩
T2215_.58.0770c23: 薩徳用也。文如蓮華雖未開敷者。是菩薩是
T2215_.58.0770c24: 分雖離一重法執而得一重法空觀。而尚未
T2215_.58.0770c25: 逮得彼他縁大乘乃至極無自性心等淨菩提
T2215_.58.0770c26: 心門因分徳開敷因分究竟位。故以此義則
T2215_.58.0770c27: 此菩薩喩未開敷蓮華也。文而稍出清流之
T2215_.58.0770c28: 上者。此菩薩所得法空智是更昇出前三乘
T2215_.58.0770c29: 人所證生空理外故。名云出清流之上也。彼
T2215_.58.0771a01: 前心云譬如清潭者即此義意耳。疏行者亦
T2215_.58.0771a02: 爾至名出世間者是結合也。此菩薩觀心唯
T2215_.58.0771a03: 住蘊法之性空理而此蘊法之相尚當心成不
T2215_.58.0771a04: 顯現云也。何況此蘊實有性執耶。此不取彼
T2215_.58.0771a05: 世間蘊法相名云出世間心也。次文可知疏
T2215_.58.0771a06: 祕密主彼至業煩惱網者。此經文是明彼證
T2215_.58.0771a07: 寂然界菩薩之方能成就彼前所云世間中順
T2215_.58.0771a08: 世八心與出世間中之小乘之三乘人所成違
T2215_.58.0771a09: 世八心倶悉皆遠離事義也。疏如前所説至
T2215_.58.0771a10: 順世八心者。是從下釋上經文也。文如前所
T2215_.58.0771a11: 説至順世八心者。是説順世八心義。如上來
T2215_.58.0771a12: 愚童持齋心中具説云也。疏若三乘初至違
T2215_.58.0771a13: 世八心者從下。釋此菩薩所離違世八心義
T2215_.58.0771a14: 也。文若三乘初至名違世八心者。是彼小
T2215_.58.0771a15: 乘三乘皆倶通合彼一一皆悉明彼有違世八
T2215_.58.0771a16: 心義云也。謂第一心者文云三乘初發道意
T2215_.58.0771a17: 者則是第一出世間種子心也。是三乘行者
T2215_.58.0771a18: 遇佛法縁方初發厭離生死苦勤求涅槃之
T2215_.58.0771a19: 心。此名云違世中第一種子心也。以五停心
T2215_.58.0771a20: 名第二牙種心也。以別想念名第三疱種心
T2215_.58.0771a21: 也。以總想念名第四葉種心也。以四善根名
T2215_.58.0771a22: 第五敷花心也。以見諦十六心名第六成果
T2215_.58.0771a23: 心也。以修道中諸無間道解脱道正智名第
T2215_.58.0771a24: 七受用種子也。以三乘諸無學果位解脱道
T2215_.58.0771a25: 智及餘諸功徳相名第八嬰童心也。已上三
T2215_.58.0771a26: 乘通攝違世八心義也。是以此小乘之三乘
T2215_.58.0771a27: 極果望後大乘心尚有嬰童義也。疏或可就
T2215_.58.0771a28: 見至有八心也者下。就三乘之地前位及見道
T2215_.58.0771a29: 修道更分違世八心義也。見道八心者於三
T2215_.58.0771b01: 乘見道皆有八忍八智。今忍智合爲一聚有
T2215_.58.0771b02: 八箇心。如次名爲種子等八心也。是當八忍
T2215_.58.0771b03: 是無間道八智是解脱道也。此一具無間解
T2215_.58.0771b04: 脱道合爲一心義意也。就修道中三乘修道
T2215_.58.0771b05: 各各別異也。若約聲聞人次第得果義辨之
T2215_.58.0771b06: 者。見道十六心則斷盡三界見惑。後出見道
T2215_.58.0771b07: 生止息想名爲預流果也。置此預流果。但於
T2215_.58.0771b08: 欲界倶生修惑有九品。於斷前六品惑有三
T2215_.58.0771b09: 心。一者一來向之加行心。此加行心名第一
T2215_.58.0771b10: 種子心也。二者一來向是無間道心是名爲
T2215_.58.0771b11: 第二牙種心也。三者一來果心是解脱道智
T2215_.58.0771b12: 即是名第三疱種心也。於斷欲界修惑後三
T2215_.58.0771b13: 品亦有三心。一者不還向之加行心是名爲
T2215_.58.0771b14: 第四葉種心也。二者不還向此名爲第五敷
T2215_.58.0771b15: 花心也。三者不還果心是名爲第六成果心
T2215_.58.0771b16: 也。於斷上二界修惑有三心。一者阿羅漢
T2215_.58.0771b17: 向之加行心是名爲第七受用種子心也。二
T2215_.58.0771b18: 阿羅漢向是名爲第八嬰童心也。於第三阿
T2215_.58.0771b19: 羅漢果是屬無學道故不攝此修道也。又次
T2215_.58.0771b20: 約縁覺修道辨八心者。諸麟喩獨覺昔於凡
T2215_.58.0771b21: 夫時。以六行智伏斷無處有處已下八地修
T2215_.58.0771b22: 惑故。若修行十二因縁之法入見道時。於見
T2215_.58.0771b23: 道前十四心中斷前已伏下八地修惑故。因
T2215_.58.0771b24: 之隨入見道即斷下八地修惑。而更於修道
T2215_.58.0771b25: 中不斷下八地惑也。但於斷非想地九品修
T2215_.58.0771b26: 惑時。更別起九無間道九解脱道斷非想地九
T2215_.58.0771b27: 品修惑也。於此九無間九解脱道中前八解
T2215_.58.0771b28: 脱如次爲種子心等八心也。於第九無間與
T2215_.58.0771b29: 解脱兩心以此第九無間道返攝前第八解脱
T2215_.58.0771c01: 道中也。此第九無間道尚是因位故也。第九
T2215_.58.0771c02: 解脱道是無學果故除之。不入此修道八心
T2215_.58.0771c03: 中也。若又約菩薩乘之修道明之者。菩薩十
T2215_.58.0771c04: 六心之後。以九無間道九解脱道。次第斷三
T2215_.58.0771c05: 界九地九品修惑。但是總是此九地中一切上
T2215_.58.0771c06: 上品惑束爲一聚惑而起一箇無間道智一箇
T2215_.58.0771c07: 解脱道智一度斷之也。乃至斷九地下下品
T2215_.58.0771c08: 惑亦爾也。無間解脱道心合爲一聚一心而
T2215_.58.0771c09: 以八箇無間解脱道心如次爲種子心等八心
T2215_.58.0771c10: 也。至于第九無間道還亦屬第八解脱道也。
T2215_.58.0771c11: 又斷下他惑以十六心斷畢故。今但十六心
T2215_.58.0771c12: 後修道以九無間九解脱道斷非想地九品惑
T2215_.58.0771c13: 也。獨覺既有此義。菩薩豈無此義耶。此第
T2215_.58.0771c14: 九無間心是尚因位攝故也。第九解脱道是
T2215_.58.0771c15: 屬無學果位故此不攝修道位也。問疏云等
T2215_.58.0771c16: 諸位分之各有八心也者。是等取何位八心
T2215_.58.0771c17: 耶。答此等言是等取地前有八心義也。非謂
T2215_.58.0771c18: 於無學果位有種子心等八心也。於無學果
T2215_.58.0771c19: 位何更有種子等八心耶。無學位是成辨果
T2215_.58.0771c20: 圓義。云何此位亦可有種子心牙疱心等耶
T2215_.58.0771c21: 云也。於地前有八心者。一者最初遇佛受三
T2215_.58.0771c22: 歸戒法心是當第一種子心也。二者五停心
T2215_.58.0771c23: 是當第二牙種心也。三者別想念是當第三
T2215_.58.0771c24: 疱種心也。四總想念是當第四葉種心也。五
T2215_.58.0771c25: 者煖善根是當第五敷花心也。六者頂善根
T2215_.58.0771c26: 是當第六成果心也。七者忍善根是當第七
T2215_.58.0771c27: 受用種子心也。八者世第一法是當第八嬰
T2215_.58.0771c28: 童心也。疏大乘行者至亦無所捨者。是明此
T2215_.58.0771c29: 大乘菩薩正離前所云順世違世各八心之所
T2215_.58.0772a01: 由也。謂此菩薩依所執空法門理除遣一切
T2215_.58.0772a02: 實法執故。了達於此空理中無世法可棄捨
T2215_.58.0772a03: 義亦無出世法可取求義畢竟都無故云也。
T2215_.58.0772a04: 疏雙離違順至業煩惱網者。出此菩薩之正
T2215_.58.0772a05: 所離染法體也。我蘊兩倒者是示除遣實我
T2215_.58.0772a06: 實法二種所執之情有理無法也。二種業者
T2215_.58.0772a07: 一者是見惑相應之發業也。是此分別起煩
T2215_.58.0772a08: 惱所發業也。二者修惑相應之覆業潤業是
T2215_.58.0772a09: 也。是倶生煩惱所資助業是也。發業煩惱
T2215_.58.0772a10: 者大乘法門章云。三根煩惱發思三毒煩惱
T2215_.58.0772a11: 發身口意業。三根者大乘義章云貪瞋癡也。
| T2215_.58.0772a12: | 思前煩惱發生業故名爲根 | 文 | 言覆業者大乘 |
| T2215_.58.0772a14: | 助前業貪其増長 | 云云 | 潤生煩惱者章云。亦名 |
| T2215_.58.0772a15: | 受生謂受生時諸煩惱等 | 云云 | 若依成實者唯 |
| T2215_.58.0772a16: | 愛。若依毘曇者八十八使也 | 云云 | 二種煩惱者 |
T2215_.58.0772a18: 與邪分別起惑也。二者修所斷是倶生煩惱。
T2215_.58.0772a19: 謂從無始來任運不依邪師教及自邪分別縁
T2215_.58.0772a20: 也。此二種煩惱是繋縛諸衆生令不出生死
T2215_.58.0772a21: 牢獄故名網也。疏是名越一劫瑜祇行者。是
T2215_.58.0772a22: 經之總結此證寂然界菩薩之斷惑修善徳
T2215_.58.0772a23: 也。此中超越一切者是明所超越妄執劫跛
T2215_.58.0772a24: 義也。瑜祇行者是能超越善行劫跛義也。疏
T2215_.58.0772a25: 瑜祇行至則曰瑜祇者是釋瑜伽與瑜祇聲轉
T2215_.58.0772a26: 不同所由也。謂三十四根本梵字之所發聲
T2215_.58.0772a27: 名爲男聲歟。此根本字是男義也。第二阿等
T2215_.58.0772a28: 十一韻字是女字也。如是男女字展轉増加
T2215_.58.0772a29: 相合而所成字不同也。或二合三合四合五
T2215_.58.0772b01: 合等聚集隨字成聲也。是女聲者譬如女人
T2215_.58.0772b02: 與男根和合而女人受取男精而與自女精和
T2215_.58.0772b03: 合以此爲種子能生子也。今檢此祇字是
T2215_.58.0772b04: 字上加
字。而此字是女字也。以此而T2215_.58.0772b05: 返音則成祇聲也。
聲是男聲此字増加T2215_.58.0772b06: 其字點畫時則成女之聲云也。或天竺有男
T2215_.58.0772b07: 女聲非男非女三種聲。具如八轉聲中明也。
T2215_.58.0772b08: 又解三十四字女義也。十一韻字男義也。此
T2215_.58.0772b09: 三十四字體文即名爲字母故云女耳。疏所
T2215_.58.0772b10: 謂相應至應理之人者。是釋瑜祇之翻名之
T2215_.58.0772b11: 義也。此能觀智能於所觀正理境界而會稱
T2215_.58.0772b12: 名云相應也。疏依常途解至阿僧祇劫者。明
T2215_.58.0772b13: 顯密二教所説遲速勝劣不同意也。疏行者
T2215_.58.0772b14: 未過至無言説處者。謂彼小乘菩薩前第一
T2215_.58.0772b15: 僧祇中所得生空觀所照理尚是等同辟支佛
T2215_.58.0772b16: 所證無言説生空解脱理云也。又此小乘菩
T2215_.58.0772b17: 薩與辟支佛同倶有拔業因種斷染用故。彼
T2215_.58.0772b18: 此所斷所證齊等云也。然過彼第一瑜祇劫
T2215_.58.0772b19: 而證此寂然界諸法無性理時乃成不共辟支
T2215_.58.0772b20: 佛行云也。疏爾時心滯至證小涅槃者。是方
T2215_.58.0772b21: 明彼小乘菩薩若拙沈沒留滯生空理時即退
T2215_.58.0772b22: 佛乘菩提心殆可墮二乘涅槃失也。文失方
T2215_.58.0772b23: 便者亦示彼前小乘菩薩若失求種智方便及
T2215_.58.0772b24: 利生大悲方便時。可墮二乘涅槃趣寂果失
T2215_.58.0772b25: 也。又此中方便者利衆生方便也。如上文
T2215_.58.0772b26: 云。疏從此已後三乘逕路始分者。是明此證
T2215_.58.0772b27: 寂然界大乘菩薩今此位始永別離彼前第一
T2215_.58.0772b28: 劫中小乘之二乘行義也。是不共小乘徳也。
T2215_.58.0772b29: 問設有云。此證寂然界大乘者前文所明小
T2215_.58.0772c01: 乘三藏教之菩薩則是也。但得大乘名義是
T2215_.58.0772c02: 如此疏上文云。學摩訶衍人初得出世初心
T2215_.58.0772c03: 等者。小乘中菩薩乘且亦名爲大乘證寂然
| T2215_.58.0772c04: | 界人 | 云云 | 今謂然者有衆多伏難也。一者小乘 |
T2215_.58.0772c06: 界者是第二僧祇行也。而何倒以小乘菩薩
T2215_.58.0772c07: 行而爲大乘證寂然界人耶。故此疏文云。是
T2215_.58.0772c08: 菩薩從發心已來經一大阿僧祇劫方證如是
T2215_.58.0772c09: 寂然界。今祕密宗但度此一重妄執即是超
T2215_.58.0772c10: 一阿僧祇劫。行者未過此劫與辟支佛位齊
T2215_.58.0772c11: 時名爲極無言説處。爾時心滯無爲法相若
T2215_.58.0772c12: 失方便多墮二乘地證小涅槃。然菩提心勢
T2215_.58.0772c13: 力還能發起悲願。從此已後三乘逕路始分。
| T2215_.58.0772c14: | 所觀人法倶空 | 文 | 又云由約偏眞之理作平等 |
| T2215_.58.0772c16: | 祇劫至第二僧祇乃與二乘異也 | 云云 | 又第三 |
| T2215_.58.0772c18: | 云云 | 是文意豈以小乘菩薩之留滯法執行名 |
T2215_.58.0772c20: 皆勿親近。又云。有所難問不以小乘法。答
| T2215_.58.0772c21: | 但以大乘而爲解説令得一切種智 | 云云 | 又云。 |
| T2215_.58.0772c23: | 爲不可 | 云云 | 以如是等處處文説應知以小乘 |
T2215_.58.0772c25: 等觀耳者。明此寂然界大乘菩薩所證法空
T2215_.58.0772c26: 理雖勝過前小乘菩薩所解單生空理。而不
T2215_.58.0772c27: 超過彼小乘部中若適於成實宗等説諸法
T2215_.58.0772c28: 空義也。諸宗者是説出世部説俗妄眞實義。
T2215_.58.0772c29: 一説部説諸法但名義等。是等小乘部中所
T2215_.58.0773a01: 説法空義與此寂然界菩薩所證法空義尚未
T2215_.58.0773a02: 懸隔殊異云也。問成實論説法空義意何。答
T2215_.58.0773a03: 私檢成實論第十二云。問曰若以無性名無
T2215_.58.0773a04: 我者今五陰實無耶。答曰五陰實無以世諦
T2215_.58.0773a05: 故有。所以者何。諸佛説諸行盡皆如幻如化
T2215_.58.0773a06: 以世諦故有非實有也。又經中説第一義空。
T2215_.58.0773a07: 此義以第一義諦故非世諦故空。第一義者
T2215_.58.0773a08: 所謂色空無所有乃至識空無所有。是故若
| T2215_.58.0773a09: | 人觀色等法空是名第一義空 | 云云 | 彼成實論 |
| T2215_.58.0773a10: | 盛談此義 | 云云 | 則隣近此大乘通教所説法空 |
T2215_.58.0773a12: 法苑林五根章云。成實論師名師子冑。本數
| T2215_.58.0773a13: | 論宗中出家 | 云云 | 同師法花疏第一云。成實論 |
| T2215_.58.0773a15: | 性宗 | 云云 | 花嚴五教章第一云。説大小乘宗立 |
T2215_.58.0773a17: 通假實宗。謂説假部等。説彼無去來世現在
T2215_.58.0773a18: 世中諸法在蘊可實在界處假。隨應諸法假
T2215_.58.0773a19: 實不定。成實論等經部別師亦即此類。五俗
T2215_.58.0773a20: 妄眞實宗。謂説出世等。世俗皆假以虚妄
T2215_.58.0773a21: 故。出世法實非虚妄故。六諸法但名宗。謂一
T2215_.58.0773a22: 説部。一切我法唯假名都無體故。此通初教
| T2215_.58.0773a23: | 之始 | 云云 | 私云。此章所云此通初教之始者。是 |
T2215_.58.0773a25: 法單空義意也。此章文意與此疏同意也。此
T2215_.58.0773a26: 章所立大乘始教中有二義。一者所執我法
T2215_.58.0773a27: 空義。是即大乘始教之始義。二者依他成圓
T2215_.58.0773a28: 法妙有眞空義。謂依他妙有圓成眞實空也。
T2215_.58.0773a29: 是始教之後義也。説假部意云在蘊可實者
T2215_.58.0773b01: 彼立諸法假義也。謂蘊是積聚義故是假也。
T2215_.58.0773b02: 而彼以説諸法假義故以此今爲實義故。諸
T2215_.58.0773b03: 法在蘊中云實義也。處界是有自性義意也。
T2215_.58.0773b04: 而諸法在處界義即不稱諸法自性空義。故
T2215_.58.0773b05: 説爲假説云也。問若彼證寂然界人所行智
T2215_.58.0773b06: 與成實論等諸宗義遂可異耶可同耶。答證
T2215_.58.0773b07: 寂然界人正修證法空理兼覺生空理。成實
T2215_.58.0773b08: 等諸小乘師正修得生空理兼解法空理
T2215_.58.0773b09: 也。故正兼異也。疏由約偏眞至平等觀耳
T2215_.58.0773b10: 者。明此菩薩所證法空理尚不逮彼他縁大
T2215_.58.0773b11: 乘心等所云妙有眞空理云也。是依所執單
T2215_.58.0773b12: 空門義存我法都無解故云偏眞理作此平等
T2215_.58.0773b13: 觀耳也。平等觀者我法二執都無解名也。問
T2215_.58.0773b14: 此住心中諸法空義云何。答此義意大歸如
T2215_.58.0773b15: 唯識論中安惠論師義。問其師義云何。答彼
T2215_.58.0773b16: 論説遍計所執性處云。有義三界心及心所
T2215_.58.0773b17: 由無始來虚妄熏習雖各體一而似二生。謂
T2215_.58.0773b18: 見相二分即能取所取。是二分情有理無。此
| T2215_.58.0773b19: | 相説爲遍計所執 | 云云 | 私云。證寂然界菩薩所 |
T2215_.58.0773b21: 計所執空義也。疏故以三乘至二乘異也者。
T2215_.58.0773b22: 是結歎此證寂然界大乘菩薩之所得功徳出
T2215_.58.0773b23: 過彼初劫小乘中三乘人功徳義也。謂前第
T2215_.58.0773b24: 一瑜祇劫中以菩薩縁覺聲聞人之出世八心
T2215_.58.0773b25: 爲善行瑜祇劫云也。始從上乘向下乘而如
T2215_.58.0773b26: 次分上中下而取此三乘人之違世心爲善行
T2215_.58.0773b27: 劫跛義也。是名第一劫義云也。文至第二僧
T2215_.58.0773b28: 祇乃與二乘異也者。此如上文云。彼離違順
T2215_.58.0773b29: 八心相也。至此第二劫大乘心而遠離前小
T2215_.58.0773c01: 乘中三乘違順八心故名爲過初瑜祇劫分離
T2215_.58.0773c02: 二乘地云也。彼人未離法執此人已離一重
T2215_.58.0773c03: 法執故。小乘之三乘人與大乘證寂然界菩
T2215_.58.0773c04: 薩其功徳懸異云也。問若此證寂然界大乘
T2215_.58.0773c05: 可所攝何住心耶。答十住心論中無其明此
T2215_.58.0773c06: 心説處也。但約此經疏意而可立別住心歟。
T2215_.58.0773c07: 問若爾者何住心中可安此心耶。答是證寂
T2215_.58.0773c08: 然界心是於拔業因種心後他縁大乘心前別
T2215_.58.0773c09: 所可安此住心義也。此經疏列之次第如是
T2215_.58.0773c10: 故也。問若爾何十住心論不開立此證寂然
T2215_.58.0773c11: 界心耶。答彼論意而攝入第六他縁大乘心
T2215_.58.0773c12: 中也。問其義意如何。答於他縁大乘心有初
T2215_.58.0773c13: 分後分二種行位也。而以其初分行法而而
T2215_.58.0773c14: 攝入其後分之行法也。故十住心論者以此
T2215_.58.0773c15: 證寂然界之初分心而攝入他縁大乘心之後
T2215_.58.0773c16: 分而攝入他縁大乘之後分心立十住心
T2215_.58.0773c17: 也。問以何證文得知初分後分二義差別耶。
| T2215_.58.0773c18: | 答花嚴五教章云。此通初教之始 | 云云 | 此義意 |
T2215_.58.0773c20: 大乘法也。是約遍計所執體用都無義而立
T2215_.58.0773c21: 一切諸法畢竟空理也。此教正當此證寂然
T2215_.58.0773c22: 界大乘所立偏空義也。彼後分義者是當他
T2215_.58.0773c23: 縁大乘所立所執都無依他似有圓成眞空三
T2215_.58.0773c24: 性不即不離義也。故十住心論初分後分相
T2215_.58.0773c25: 攝不別開立也。問若爾者何是經疏別開立
T2215_.58.0773c26: 是心耶。答約此他縁乘即有初分後分二法
T2215_.58.0773c27: 故開立二種住心無失。故經疏中明各別住
T2215_.58.0773c28: 心也。問經疏別開立證寂然界大乘者十住
T2215_.58.0773c29: 心論可依此説。而何不依是説耶。答此所
T2215_.58.0774a01: 依菩提心論釋摩訶衍論共無此説故。別不
T2215_.58.0774a02: 開立此住心而只以證寂然界心攝入他縁大
T2215_.58.0774a03: 乘心之中初心。是意最吉也。又解明順世十
T2215_.58.0774a04: 心始從第一愚童持齋心至第十決定心有十
T2215_.58.0774a05: 心也。准此義意者此於十住心亦始從愚童
T2215_.58.0774a06: 持齋心乃至證寂然界大乘爲第五。乃至祕
T2215_.58.0774a07: 密莊嚴可爲第十心意也。問若依此義故彼
T2215_.58.0774a08: 異生羝羊心立不可爲第一住心耶。答是異
T2215_.58.0774a09: 生羝羊之行偏所厭法故不可最初住心也。
T2215_.58.0774a10: 意云。此十住心如治病方藥也。此異生羝羊
T2215_.58.0774a11: 心是如所治病故立不爲能治藥中住心歟。
T2215_.58.0774a12: 問若爾者何故彼論立此所治法爲住心耶。
T2215_.58.0774a13: 答彼論是約病返成藥義病爲藥成因故立
T2215_.58.0774a14: 爲別住心也。論與經疏各取邊邊義開合不
T2215_.58.0774a15: 同無相違咎也。問何故以所治病返攝能
T2215_.58.0774a16: 治藥中而病即名爲藥耶。答此義即是涅槃
T2215_.58.0774a17: 經第三十五中有其文。云一切無明煩惱等
T2215_.58.0774a18: 結悉是佛性。何以故佛性因故。從無明行及
T2215_.58.0774a19: 諸煩惱得善五陰是名佛性。從善五陰是
| T2215_.58.0774a20: | 名佛性從善五陰乃至獲得阿耨菩提心 | 文 | 又 |
T2215_.58.0774a22: 入能治藥而成初住心無失也若置第一異生
T2215_.58.0774a23: 羝羊心不攝入能治教藥而始從第二愚童持
T2215_.58.0774a24: 齋心至于第九極無自性心爲八種能治教藥
T2215_.58.0774a25: 義者又大師所説也。故三摩耶戒序云。法藥
T2215_.58.0774a26: 雖萬差前所説八種法門是彼之本。然猶隨
T2215_.58.0774a27: 順機根故有淺深遲速。爲欲簡擇如是諸法
| T2215_.58.0774a28: | 教發第三勝義心 | 云云 | 此文是明大師亦一途 |
T2215_.58.0774b01:
T2215_.58.0774b02:
T2215_.58.0774b03: 大日經住心品疏私記第十二
T2215_.58.0774b04: 疏經云復次至闥婆城者自下牒明第六他
T2215_.58.0774b05: 縁大乘心相之經文也。疏即是明第二重觀
T2215_.58.0774b06: 法無我性也者是總釋説此住心之經文也。
T2215_.58.0774b07: 前所言證寂然界大乘者是大乘通教菩薩也
| T2215_.58.0774b08: | 亦名大乘共 教菩薩也 | 彼菩薩於初重始依遍計所執空門 |
T2215_.58.0774b10: 安立此第二重深妙法無我性觀法言也。今
T2215_.58.0774b11: 於此住心處所觀法無我義是依唯識無外境
T2215_.58.0774b12: 道理而悉觀察遍計所執依他圓成三性法之
T2215_.58.0774b13: 各各法無我性義也。謂所執性是情有理無
T2215_.58.0774b14: 法即體用都無性也。故不可爲實我實法也。
T2215_.58.0774b15: 依他起性是衆縁所成法故無別自性也。非
T2215_.58.0774b16: 有法之合衆縁而似有假現故不可爲實我法
T2215_.58.0774b17: 也。圓成實性是諸法眞性理寂滅都無相性
T2215_.58.0774b18: 也。諸色心等諸法者是理中絶離而不可得
T2215_.58.0774b19: 也。此理中可爲我法物都無故圓成性是法
T2215_.58.0774b20: 無我性也。以作如是觀名爲無縁乘發菩提
T2215_.58.0774b21: 心也。文大乘行發無縁乘心者是明能發菩
T2215_.58.0774b22: 提心相也。文法無我性者是明所觀菩提心
T2215_.58.0774b23: 境也。以發我法無所得觀爲無縁乘本意也。
T2215_.58.0774b24: 疏梵音莽鉢至名他縁乘者。是以一莽鉢羅
T2215_.58.0774b25: 梵語通爲無縁及他縁兩義之中先釋他縁義
T2215_.58.0774b26: 也。是約平等大悲無遮弘願而攝取法界有
T2215_.58.0774b27: 情即運載佛果大菩提彼岸義故得是他縁乘
T2215_.58.0774b28: 名也。法界衆生者所攝取物也。是地獄等十
T2215_.58.0774b29: 法界之有情是也。爲利益安樂是等衆生齊
T2215_.58.0774c01: 三大僧祇耶大劫發修習六度萬行弘願也。
T2215_.58.0774c02: 此弘願等是皆爲利他行故也。文乃至諸一
T2215_.58.0774c03: 闡提等者。是擧難教化者辨能教化之用也。
T2215_.58.0774c04: 是中諸一闡提者是有五種一闡提皆悉施利
T2215_.58.0774c05: 益遂令成佛道也。五種一闡提者。莊嚴論一
T2215_.58.0774c06: 云。無性有二一時邊無般涅槃二畢竟無般
T2215_.58.0774c07: 涅槃。時邊無般涅槃法有四一者一向行惡
T2215_.58.0774c08: 行。二者普斷諸善法。三者無解脱分善根。四
T2215_.58.0774c09: 者善因不具足。畢竟無般涅槃法者以無因
| T2215_.58.0774c10: | 故無般涅槃性但求生死不求涅槃 | 文 | 問若爾 |
T2215_.58.0774c12: 分中大那羅延金剛中具釋也。又勝鬘經云。
T2215_.58.0774c13: 謂離善知識無聞非法衆生以人天善根而成
T2215_.58.0774c14: 就之。求聲聞者授聲聞乘求縁覺者授縁覺
T2215_.58.0774c15: 乘。求大乘者授大乘。是名攝受正法堪能荷
| T2215_.58.0774c16: | 負四種重任 | 云云 | 法寶師釋云。離善知識無聞 |
T2215_.58.0774c18: 知無性非必定也。離善知識無聞非法後可
T2215_.58.0774c19: 近善知識有依聞法故。又諸衆生今時不得
T2215_.58.0774c20: 三乘法者。皆先於無量生中不得三乘道得
| T2215_.58.0774c21: | 人天樂。故知先是無性後有性也 | 云云 | 又既入 |
T2215_.58.0774c23: 他縁大乘心者是法相大乘家所立義同意
T2215_.58.0774c24: 也。而彼宗建立五性各別一分不成佛義也。
T2215_.58.0774c25: 而是大日宗所立他縁大乘明一切衆生皆成
T2215_.58.0774c26: 佛道義也彼是二宗相違云何。答彼宗且偏約
T2215_.58.0774c27: 帶權方便説存五性各別義也。是宗依佛隨
T2215_.58.0774c28: 自意趣正理而説成立是一切有情普皆成佛
T2215_.58.0774c29: 義也。是權實二宗別故無違返咎也。文約此
T2215_.58.0775a01: 無縁大悲故名他縁乘者。結義而屬名也。依
T2215_.58.0775a02: 是無怨親差別因縁發平等一子慈悲故名爲
T2215_.58.0775a03: 無縁乘也。是乘是無遮大悲行故運載一切
T2215_.58.0775a04: 衆生令到大菩提道故名云無縁乘也。疏又
T2215_.58.0775a05: 無縁者至名無縁乘也者。明第二復次名無
T2215_.58.0775a06: 縁乘釋也。謂唯識道理一切諸法皆以識心
T2215_.58.0775a07: 爲本體也。識心之外無一法而成所縁境界
T2215_.58.0775a08: 物也。約無心外境界之所執實我實法義故
T2215_.58.0775a09: 名云無縁乘也。是大乘行者是相對前第一
T2215_.58.0775a10: 僧祇劫後第二僧祇寂然界心而其次正始得
T2215_.58.0775a11: 是唯識無境觀云也。阿陀那識者是阿頼耶
T2215_.58.0775a12: 之異名也。此翻爲執持也。爲成唯識義故先
T2215_.58.0775a13: 擧根本識而成唯心義也。此時爲有爲諸法
T2215_.58.0775a14: 之根本所依而生長諸法執持諸法種子五根
T2215_.58.0775a15: 器界故名云執持識也。是蘊阿頼耶之別縁
T2215_.58.0775a16: 起義也。阿毘達摩經頌云。由攝藏諸法一切
| T2215_.58.0775a17: | 種子識故名阿頼耶。勝者我開示 | 云云 | 又解深 |
| T2215_.58.0775a19: | 流。我爲凡愚不開演。恐爲分別執爲我 | 云云 | 已 |
T2215_.58.0775a21: 也。花嚴經頌云。三界唯一心心外無別法心
| T2215_.58.0775a22: | 佛及衆生是三無差別 | 文 | 是明無縁乘中義之 |
T2215_.58.0775a24: 是明依是無縁乘之唯識觀門之二空所顯眞
T2215_.58.0775a25: 如理性名云法無我性也。疏以行者初至對
T2215_.58.0775a26: 治悉檀者。爲明是唯識觀深妙義者。以説是
T2215_.58.0775a27: 諸因縁成法上所成立中道義。而爲對遣彼
T2215_.58.0775a28: 前證寂然界大乘人方於所執空門之偏空理
T2215_.58.0775a29: 妄謂究竟至極理麁劣之觀解。而示是唯識
T2215_.58.0775b01: 觀門之中道徳也。前住心中所以其用五種
T2215_.58.0775b02: 譬喩。是遣小乘法執而爲成此偏空理故用
T2215_.58.0775b03: 幻等即空無性喩也。今至此住心所用六喩
T2215_.58.0775b04: 是以幻等假有及眞空二義爲依他之假有眞
T2215_.58.0775b05: 空義譬況也。文初劫修觀行時心沒蘊中故
T2215_.58.0775b06: 者。指彼前所對治第一劫中所有小乘法執
T2215_.58.0775b07: 失也。對治悉檀者彼證寂然界中法空理是
T2215_.58.0775b08: 實非眞勝義道理義也。但治小乘有執病之
T2215_.58.0775b09: 空藥也。不是至極法空理也。悉檀或翻遍
T2215_.58.0775b10: 施或翻宗也。此中意者爲除遣前劫小乘所
T2215_.58.0775b11: 執諸法實有之法執故。今觀所執法空而爲
T2215_.58.0775b12: 能治藥也。而所治病若除以後能治藥不可
T2215_.58.0775b13: 存也。而尚雖除有執病而存空觀藥時藥返
T2215_.58.0775b14: 成毒云也。文般若方便者。般若者此翻智惠
T2215_.58.0775b15: 也。智惠有二種一者有觀智惠。二者空觀智
T2215_.58.0775b16: 惠也。有觀智者依他圓成之智也。空觀智者
T2215_.58.0775b17: 悟遍計所執空觀智也。有觀智對治空執病。
T2215_.58.0775b18: 空觀智惠對治有執病也。故有觀空觀二智
T2215_.58.0775b19: 雙行名云方便也。是猶如治病方藥隨所治
T2215_.58.0775b20: 衆病有巧妙便宜令得救療靈驗也。般若是
T2215_.58.0775b21: 智體也。方便者智之妙用也。若捨是隨病救
T2215_.58.0775b22: 療之方便妙術而強存空藥時即墮斷滅之空
T2215_.58.0775b23: 見即被名惡取空見人也。此意如密嚴經頌
T2215_.58.0775b24: 云。譬如須彌量我見未爲惡。憍慢而著空此
T2215_.58.0775b25: 惡過於彼。空性隨應説。不應演非處。若演
T2215_.58.0775b26: 於非處甘露即爲毒。一切諸衆生生於種種
T2215_.58.0775b27: 見。欲令斷諸見爲説於空理。聞空執爲實不
| T2215_.58.0775b28: | 能斷諸見。此見不可除如病醫所捨 | 云云 | 此文 |
T2215_.58.0775c01: 相家説者恐是似指大乘空宗清辨菩薩也
| T2215_.58.0775c02: | 具至下文應 知此義也 | 又天台摩訶止觀第十云。又方廣 |
T2215_.58.0775c04: 滅如幻如化空幻爲宗。龍樹斥云。非佛法
| T2215_.58.0775c05: | 方廣所作亦是邪人法也 | 云云 | 疏今大乘不至 |
T2215_.58.0775c07: 也。謂於遍計所執上凡不可論空不空義也。
T2215_.58.0775c08: 所以者何。凡此遍計所執法之體相是有ラハコソ
T2215_.58.0775c09: 於是上論セ〆若有義若無義。然所執法是從本
T2215_.58.0775c10: 已來體用都無也。爾物上何更立有無義耶
T2215_.58.0775c11: 云也。又解文云。今大乘不可得空空相亦不
T2215_.58.0775c12: 可得等者。是明此他縁大乘所觀依他圓成
T2215_.58.0775c13: 之上圓空理也。意云。爲遣所執實我實法而
T2215_.58.0775c14: 且説諸法空義也。若遣所執我法畢後於依
T2215_.58.0775c15: 他圓成二法不可成空不空之定相也。其有
T2215_.58.0775c16: 空之定相皆不可得故云也。且依他圓成二
T2215_.58.0775c17: 性其體非定有義。故云不可得空相也。意云。
T2215_.58.0775c18: 此依圓二性是不可得法也。依他法是非有
T2215_.58.0775c19: 法之似有而假現故是非眞有。非眞有故即
T2215_.58.0775c20: 是有不可得義也。圓成實性者凝然寂滅理
T2215_.58.0775c21: 而絶離衆相無所可存法也。此圓成者自性
T2215_.58.0775c22: 空無故。亦此圓成性即不可得義也。是爲除
T2215_.58.0775c23: 遣依他圓成之上有執之病故且假説依圓之
T2215_.58.0775c24: 空義云也。理實依圓二性不定空性云也。故
T2215_.58.0775c25: 基法師唯識章記云。凡云中道廣百論有三
T2215_.58.0775c26: 師釋。一清辨菩薩。此菩薩立給俗有眞空。俗
T2215_.58.0775c27: 有義非空。眞空ノ義非ト有云立給。非空非有
T2215_.58.0775c28: 中道道理今破スラクハ此ハ偏ニ俗ヲハ有眞ヲハ無ト立給。
T2215_.58.0775c29: 以偏有偏空ニコソナスヤ非ラス中道ニハ。二ハ不善瑜伽師。
T2215_.58.0776a01: 即護法門徒也。此師意ハ三性之法ヲ立置テ偏ニ
T2215_.58.0776a02: 偏計所執ヲハ云無依他圓成ヲハ云有。此ニ偏有
T2215_.58.0776a03: 遍空ニコソ非二中道ニ一。三護法正義。即廣百論云ハ
T2215_.58.0776a04: 爲レ破二有執一假説爲レ無。爲レ破二無執一假説爲
T2215_.58.0776a05: レ有。有無二説皆世俗言。勝義理中ニハ有無倶
T2215_.58.0776a06: 遣。聖智所證非有非無而有而無。又有カ釋云。
T2215_.58.0776a07: 然其眞體ハ即是俗無ナリ。非下離モ二俗無ニ一別有モノニハ中
| T2215_.58.0776a08: | 眞體上 | 云云 | 此第一 師釋也 | 問就二護法正義一爲レ破二有執一 |
T2215_.58.0776a10: 非レ有ニモ非レ無ニモ。然爲レ破二有執一假説レ無爲レ破二
T2215_.58.0776a11: 空執一假説レ有ト云也。問於二此勝義道理一云事
T2215_.58.0776a12: 也。問爾於二世俗道理一如何カ云ムトスル耶。答於テハ二
T2215_.58.0776a13: 世俗道理ニ一依他ノ法ハ似有法也圓成ノ法ハ實有ノ
T2215_.58.0776a14: 法ナリト言也。問何故爾云耶。答世ノ俗門ハ淺淺故。
T2215_.58.0776a15: 就二是淺淺道理一。依他ハ似有法圓成ハ實有ノ法ト
T2215_.58.0776a16: 云フナリ就テハ二勝義ノ道理ニ一不レ可レ言レ有トモ不レ可レ言
T2215_.58.0776a17: レ無トモ也。問爾其依他圓成ノ法體有ニシテヤ不レ可レ言
T2215_.58.0776a18: レ有トモ不レ可レ言レ無トモ耶。爲當無ニシテヤ不レ可レ言レ有トモ
T2215_.58.0776a19: 不レ可レ言レ無トモ耶。答清辨ノ御意ハ空ニシテ不レ可レ言
T2215_.58.0776a20: レ有トモ不レ可レ言レ無トモ云ナリ。護法ノ御意ハ依他ノ法ハ非
T2215_.58.0776a21: 有似有ニシテ不レ可レ言レ有トモ不レ可レ言レ無トモ云。圓成
T2215_.58.0776a22: 法凝然常住ノ實有ノ法ニシテ不レ可レ言レ有トモ不レ可レ言
T2215_.58.0776a23: レ無トモ也。問其爲レ破二有執一假説レ無者。誰カ爲レ破二
T2215_.58.0776a24: 有執一假説レ無云事耶。爲レ破二空執一假説レ有者
T2215_.58.0776a25: 誰爲レ破二空執一假説レ有云事耶。答愚夫異生ハ
T2215_.58.0776a26: 起レ有執一。爲レ破二此有執一假説レ無。撥無外道及
T2215_.58.0776a27: 清辨等起二空執一。爲レ破二此空執一假説レ有ト也。問
T2215_.58.0776a28: 愚夫異生何カ起二有執一耶。答愚夫異生執二實ノ色
T2215_.58.0776a29: 心ノ法有ト一遣ムトテ二此執一無二實ノ色心ノ法一云ムトシテ假説
T2215_.58.0776b01: レ無ト。撥無外道清辨等執二一切法ハ皆空ナリト一遣シテ二
T2215_.58.0776b02: 此空執一假説レ有ト。然於二眞勝義ノ道理ニ一不レ可
| T2215_.58.0776b03: | レ言レ有トモ不レ可レ言レ無トモ也 | 云云 | 疏雖觀諸法至法 |
T2215_.58.0776b05: 離所執空之定執義也。謂所執都無法也。何
T2215_.58.0776b06: 於是不可得法上敢可論定無義耶云也。又
T2215_.58.0776b07: 解文雖觀諸法無所有者。是且擧依圓二性
T2215_.58.0776b08: 之空義而遂欲顯示二性非空義也。謂二性
T2215_.58.0776b09: 空者是於依圓二性而明無實我實法義也。
T2215_.58.0776b10: 是依圓二性之非有義也。文然亦於諸法無
T2215_.58.0776b11: 所空者。是遂明依圓二性之非空義也。是二
T2215_.58.0776b12: 智之境故非空也。亦是縁起法之相及性故
T2215_.58.0776b13: 非空也。都無法豈成縁起法之相。亦成其性
T2215_.58.0776b14: 耶云也。都無法是不成因縁義故。疏須離有
T2215_.58.0776b15: 至法無我性者。是重結成此中道法無我正
T2215_.58.0776b16: 觀義也。問此妙義深旨以何知爾耶。答慈恩
T2215_.58.0776b17: 法師唯識章云。一遣虚存實。觀遍計所執唯
T2215_.58.0776b18: 虚妄起都無體用。應正遣空情有理無故。觀
T2215_.58.0776b19: 依他圓成諸法體實二智境界。應正存有理
T2215_.58.0776b20: 有情無故。又云。由無始來執我法爲有撥事
T2215_.58.0776b21: 理爲空故。此觀中遣者空觀對破有執存者
T2215_.58.0776b22: 有觀對遣空執。今觀空有而遣有有空空若
T2215_.58.0776b23: 無亦無空有以彼空有相待觀成純有純空誰
T2215_.58.0776b24: 之空有。故欲證入離言法性皆須依此方便
T2215_.58.0776b25: 而入。非謂有空皆即決定證眞觀位。非有非
T2215_.58.0776b26: 空法無分別性離言故。要觀空方證眞者謂
T2215_.58.0776b27: 要觀彼遍計所執空爲門故入於眞性眞體非
| T2215_.58.0776b28: | 空 | 云云 | 今私云。此疏中所云諸法非空非有義 |
T2215_.58.0776c01: 觀法也。此中遣虚觀下正遣増益有執。傍遣
T2215_.58.0776c02: 損減空執。存實觀下正遣損減執傍遣増益
T2215_.58.0776c03: 執也。遣虚存實觀者一念相雙運正觀故於
T2215_.58.0776c04: 一時中此二執同時除遣也。彼増減二執互
T2215_.58.0776c05: 相待成立故以此二觀互各傍正除遣彼二執
T2215_.58.0776c06: 也。今此私意爲最要殊妙也。疏爲欲淨除至
T2215_.58.0776c07: 蘊阿頼耶者。是爲除所知障成滿一切種智
T2215_.58.0776c08: 故。隨順往昔諸菩薩修唯識觀而得佛果者。
T2215_.58.0776c09: 今行者如彼觀法可登佛果也。是爲如先達
T2215_.58.0776c10: 者所行道軌則故也。故云觀察蘊阿頼耶識
T2215_.58.0776c11: 自相自性等也。前證寂然界菩薩但解了所
T2215_.58.0776c12: 執空門義未解知生滅阿頼耶識之變現色等
T2215_.58.0776c13: 有爲諸法義故猶未離智障。又未成種智
T2215_.58.0776c14: 云也。蘊阿頼耶者是識蘊所攝第八識云也。
T2215_.58.0776c15: 凡於阿頼耶有二種。一者識蘊所攝依他生
T2215_.58.0776c16: 滅阿頼耶識。是如唯識論等常途説也。二者
T2215_.58.0776c17: 非識蘊所攝是如來藏眞如阿頼耶也。如密
T2215_.58.0776c18: 嚴經云。佛説如來藏以爲阿頼耶。頼耶即密
| T2215_.58.0776c19: | 嚴妙體本清淨。頼耶體常住衆識與之倶 | 云云 |
T2215_.58.0776c21: 阿頼耶識也。未逮觀無生滅阿頼耶但得一
T2215_.58.0776c22: 分生滅之義以於眞如未能融通。但説凝然
T2215_.58.0776c23: 不作諸法故就縁起生滅事中建立阿頼耶。
T2215_.58.0776c24: 從業等種辨體而生異熟報識爲諸法依方便
| T2215_.58.0776c25: | 漸漸引向眞理故。説熏等悉皆即空等 | 云云 | 疏 |
T2215_.58.0776c27: 攝盡明諸唯識教迹一切經論云也。疏經言
T2215_.58.0776c28: 知自至界唯心也者。觀此生滅阿頼耶自性
T2215_.58.0776c29: 時了知三界一切色等諸法皆是唯心所變現
T2215_.58.0777a01: 法云也。謂依此阿頼耶而三界一切諸法興
T2215_.58.0777a02: 起故云也。疏幻陽炎影至雙辨有無者。是明
T2215_.58.0777a03: 觀此生滅之藏識假有非實義之喩云也。此
T2215_.58.0777a04: 幻等六喩是帶似有眞無義故也。以此喩合
T2215_.58.0777a05: 似有藏識非眞有者。是似有性即空義云也。
T2215_.58.0777a06: 疏明蘊阿頼耶至有殊矣者。是明此他縁乘
T2215_.58.0777a07: 中所明藏識如幻等六喩與前證寂然界大乘
T2215_.58.0777a08: 所用如幻等五喩淺深不等云也。此大乘意
T2215_.58.0777a09: 是爲明依他第八識之自從四縁生起亦成諸
T2215_.58.0777a10: 法之所依縁體。與縁起諸法雖爲因縁而唯
T2215_.58.0777a11: 非眞有性似有現義也。彼前證寂然界大乘
T2215_.58.0777a12: 是唯爲觀顯遍計所執之諸法自性都無義
T2215_.58.0777a13: 故。唯觀無性空義不知是別縁起諸法因縁
T2215_.58.0777a14: 由。而用幻等遍空喩意也。而不用幻等假有
T2215_.58.0777a15: 喩義意云也。故彼此兩意異云也。疏阿頼耶
T2215_.58.0777a16: 義至正翻爲室者。是從下釋蘊阿頼耶義之
T2215_.58.0777a17: 中是明翻譯之異説也。唐玄奘三藏阿頼耶
T2215_.58.0777a18: 義翻云藏識。故唯識論云。謂與雜染互爲縁
T2215_.58.0777a19: 故。有情執爲自内我故。則能顯示初能變識
| T2215_.58.0777a20: | 攝持因果爲自相故 | 云云 | 意云。此識則含攝諸 |
T2215_.58.0777a22: 亦有情妄執此識而成我愛。與彼我愛被伏
T2215_.58.0777a23: 藏。而今被隱如幻假有性故名云含藏也。又
T2215_.58.0777a24: 阿毘達磨經頌云。由攝藏諸法一切種子識
| T2215_.58.0777a25: | 故名阿頼耶。勝者我開示 | 云云 | 又正翻云室也。 |
T2215_.58.0777a27: 釋室義也。謂色受想行識諸蘊是從此識家
T2215_.58.0777a28: 所持種子現生。行彼現行之刹那刹那而終
T2215_.58.0777a29: 盡時位亦留自生種子則熏習於此識。而後
T2215_.58.0777b01: 亦令生自類現行也。故以此第八識爲五蘊
T2215_.58.0777b02: 所依窟宅故云室也。疏然阿頼耶至三者眞
T2215_.58.0777b03: 實義者從下。約遍計所執依他起圓成實三
T2215_.58.0777b04: 性明阿頼耶差別義也。於三性法各有阿頼
T2215_.58.0777b05: 耶義。其遍計所執阿頼耶義者。此第八識則
T2215_.58.0777b06: 與妄情以爲成我見之所依義故。有我愛執
T2215_.58.0777b07: 藏義故。唯識論云。有情執爲自内我故者
T2215_.58.0777b08: 此義也。約依他性立阿頼耶義者。謂此第八
T2215_.58.0777b09: 識則唯非有之似有法。而與縁起諸法爲其
T2215_.58.0777b10: 根本體性。能攝持諸法種子而成諸法現行。
T2215_.58.0777b11: 又爲諸法種子之所熏所依處故名爲阿頼
T2215_.58.0777b12: 耶。阿頼耶是藏義也。故成唯識論云。謂與
T2215_.58.0777b13: 雜染互爲縁者此義意也。又眞實阿頼耶者
T2215_.58.0777b14: 約眞如性名爲阿頼耶云也。此眞如性與前
T2215_.58.0777b15: 依他性藏識是爲其眞實自性體云也。唯識
T2215_.58.0777b16: 宗所云識自性唯識者是義也。又此眞如性
T2215_.58.0777b17: 是與迷悟法爲所依縁而依持諸功徳及過患
T2215_.58.0777b18: 法故名爲藏也。又楞伽經云。如來藏者爲善
T2215_.58.0777b19: 不善因受苦樂與因倶。若生若滅等者此義
T2215_.58.0777b20: 意也。又勝鬘經不増不減經等所明不空如
T2215_.58.0777b21: 來藏者是即此眞實性頼耶義也。眞如性之
T2215_.58.0777b22: 即攝持恒沙萬徳義名爲眞實性之頼耶義
T2215_.58.0777b23: 故。但約此莊嚴論正意者。眞如理爲阿頼耶
T2215_.58.0777b24: 意者爲依他之第八識之自性故也。又是眞
T2215_.58.0777b25: 如理者即爲一切凡聖之迷悟所依故則立阿
T2215_.58.0777b26: 頼耶義也。非謂眞如自受染熏習而成諸法
T2215_.58.0777b27: 也。若唯約遍計所執而立眞如阿頼耶義者。
T2215_.58.0777b28: 法藏師云。所攝名藏謂諸衆生取爲我故。所
T2215_.58.0777b29: 以然者良以眞心不守自性隨熏和合似一似
T2215_.58.0777c01: 常故。諸愚者以似爲眞取爲内我。我見所攝
T2215_.58.0777c02: 故名爲藏。云又此疏上文云。然世尊密意説
T2215_.58.0777c03: 如來藏爲阿頼耶。若佛法中人不觀自心實
| T2215_.58.0777c04: | 相。分別執著亦同我見也 | 云云 | 此等義約所執 |
T2215_.58.0777c06: 有妄情執取想而無其道理之實境界故云分
T2215_.58.0777c07: 別也。故基師云。遍計所執唯虚妄起情有理
| T2215_.58.0777c08: | 無故 | 云云 | 又中邊論云。虚妄分別有於此二都 |
| T2215_.58.0777c09: | 無 | 云云 | 又成唯識論疏説遍計所執名無體隨 |
T2215_.58.0777c11: 嚴經云。如來清淨藏亦名無垢智常住無垢
T2215_.58.0777c12: 終離四句言説。佛説如來藏以爲阿頼耶。惡
| T2215_.58.0777c13: | 慧不能知。藏即頼耶識 | 云云 | 以此文若是寄釋 |
T2215_.58.0777c15: 義。即爲如來藏阿頼耶云也。楞伽勝鬘所説
T2215_.58.0777c16: 如來藏者即此義同也。疏如大乘莊嚴至無
T2215_.58.0777c17: 戲論者。是從下引莊嚴論第四頌文明三性
T2215_.58.0777c18: 法之阿頼耶義也。此莊嚴論頌是彌勒菩薩
| T2215_.58.0777c19: | 所造也。釋論是無著菩薩所造 | 云云 | 此離二及 |
T2215_.58.0777c21: 三性差別義云也。疏故應知三性倶眞實所
T2215_.58.0777c22: 依者。此二句結上意也。又有二句偈其文云。
| T2215_.58.0777c23: | 三應及二淨二淨三譬顯 | 云云 | 但於此二句偈 |
T2215_.58.0777c25: 眞實所依者。明此三性各各互相待建立義
T2215_.58.0777c26: 也。且從下是述釋論之釋此四句頌意之文
T2215_.58.0777c27: 也。有人云。撿彼釋論文無故字只云此中應
| T2215_.58.0777c28: | 知三性倶眞實也 | 云云 | 疏云。離二者至畢竟無 |
T2215_.58.0778a01: 頼耶義文也。是分別性頼耶者如法藏師云
T2215_.58.0778a02: 所攝名藏謂諸衆生取爲我故。所以然者良
T2215_.58.0778a03: 以眞心不守自性隨熏習和合似一似常故。
T2215_.58.0778a04: 諸愚者以似爲眞取爲内我。我見所攝故名
| T2215_.58.0778a05: | 爲藏 | 云云 | 又云離二者謂分別性眞實者。是初 |
T2215_.58.0778a07: 離於依他内心之外境及與離於依他内境之
T2215_.58.0778a08: 外心倶爲不可得法也。而外人強令此二法
T2215_.58.0778a09: 相離故云離二也。謂是執著於心境互相捨
T2215_.58.0778a10: 離而不互相待義。而是即虚妄成立能取心
T2215_.58.0778a11: 所取境説名遍計所執之二取性也。又是所
T2215_.58.0778a12: 執分別法。是情有理無而唯妄執心之所分
T2215_.58.0778a13: 別境故亦名分別性也。故成唯識論破遍計
T2215_.58.0778a14: 所執二取云。既無實境離能取識寧有實識
| T2215_.58.0778a15: | 離所取境。所執能取相待立故 | 云云 | 此文意 |
T2215_.58.0778a17: 有虚妄義也。後二句成立依他能所二取之
T2215_.58.0778a18: 正義也。問何故遍計所執名眞實性耶。答有
T2215_.58.0778a19: 二義一者約迷情前執實有法之念故。抂隨
T2215_.58.0778a20: 迷情且與眞實名也。二者約覺悟前是所執
T2215_.58.0778a21: 能取所取。畢竟都無理故。此二取畢竟都無
T2215_.58.0778a22: 義者是所執之眞實性云也。故次文云由能
T2215_.58.0778a23: 取所取畢竟無故者此句釋分別性之眞實義
T2215_.58.0778a24: 云也。謂以理無義爲眞實義云也。然不稱道
T2215_.58.0778a25: 理而即遠離此心内境境内心之所成所取能
T2215_.58.0778a26: 取互爲因義而虚狂妄情執謂有心外境境外
T2215_.58.0778a27: 心。令互相離則説名分別性云也。又唯妄心
T2215_.58.0778a28: 之所分別縁慮之法名曰分別性也。故唯識
T2215_.58.0778a29: 論大疏云。所執性名無體隨情假者是也。是
T2215_.58.0778b01: 遍計所執性者。是以能取所取畢竟都無爲顯
T2215_.58.0778b02: 分別性之眞實義也。疏迷依者至諸分別故
T2215_.58.0778b03: 者。是明依他起性阿頼耶識也以是頼耶識
T2215_.58.0778b04: 爲遍計所執成所依縁也。謂遍計所執之情
T2215_.58.0778b05: 有分別妄執無獨起也。要待依他起性非有似
T2215_.58.0778b06: 有法爲所依詫而被計是似有義起實我實法
T2215_.58.0778b07: 執云也。故是依他法是爲所執之迷亂法成
T2215_.58.0778b08: 所依義而成所遍計境故名迷依。又凡總言
T2215_.58.0778b09: 之者。此第八識爲一切虚妄分別心成所依
T2215_.58.0778b10: 止根本也。謂一切有漏虚妄分別心心所法。
T2215_.58.0778b11: 皆從第八識之所持種子生起故。指是第八
T2215_.58.0778b12: 識名迷依也。或於第八識所變境界而成妄
T2215_.58.0778b13: 分別想故名迷依也。又別言之者。第七識於
T2215_.58.0778b14: 是第八識見分成我法執故名爲迷依也。然
T2215_.58.0778b15: 是第八阿頼耶識是依他起性而如幻假有
T2215_.58.0778b16: 性非無故亦名眞實性也。疏無説無戲至無
T2215_.58.0778b17: 戲論故者。是第三明頼耶識之圓成實性義
T2215_.58.0778b18: 也。此眞如性即遠離前遍計所執妄有與依
T2215_.58.0778b19: 他起性假有相而衆相寂滅自性凝然常住不
T2215_.58.0778b20: 變理性也。是眞如理性是言語道斷心行處
T2215_.58.0778b21: 滅唯正體智之内所證境也。是諸法之眞實
T2215_.58.0778b22: 性故名云眞實性也。成唯識論第二云。謂空
T2215_.58.0778b23: 無我所顯眞如有無倶非。心言路絶與一切
T2215_.58.0778b24: 法非一非異等。乃至此五皆依眞如假立。眞
T2215_.58.0778b25: 如亦是假施設名。遮撥爲無故。説爲有。遮執
T2215_.58.0778b26: 爲有故説爲空。勿謂虚幻故説爲實理。非妄
| T2215_.58.0778b27: | 倒故名眞如 | 云云 | 解云。此眞如性無戲論義也。 |
| T2215_.58.0778b29: | 常住無始終離四句言説等 | 云云 | 疏次説求眞 |
T2215_.58.0778c02: 前第一句中所標迷依言之義也。釋論釋曰
T2215_.58.0778c03: 如幻師乃至爲顛倒因者。是釋上如彼起幻
T2215_.58.0778c04: 師譬説虚分別二句頌意也。此二句偈中。第
T2215_.58.0778c05: 一句開喩第二句合喩也。譬者比類義也。釋
T2215_.58.0778c06: 論文云如幻師依呪術乃至以爲迷因者是釋
T2215_.58.0778c07: 第一句開喩義也。釋論云如是虚分別乃至
T2215_.58.0778c08: 爲顛倒因者是釋第二句合喩義也。意云。虚
T2215_.58.0778c09: 妄分別者是能遍計心。是即喩幻師也。此能
T2215_.58.0778c10: 遍計心之幻術師是以所迷依他性爲迷倒因
T2215_.58.0778c11: 縁而能生遍計所執分別性云也。猶如彼幻
T2215_.58.0778c12: 師以實草木等爲依縁此草木上狂以呪術力
T2215_.58.0778c13: 而妄人前令現見人畜等金銀等物也。而但
T2215_.58.0778c14: 以妄現幻事而爲妄見人之執實有人馬等之
T2215_.58.0778c15: 迷體云也。凡於虚妄分別有二義。一者能遍
T2215_.58.0778c16: 計分別心。是染分依他也。此分別者心心所
T2215_.58.0778c17: 之妄縁分別所縁境界之名也。二者遍計所執
T2215_.58.0778c18: 分別。是離於心之所取境。與離於境之能取
T2215_.58.0778c19: 心也。但此中譬説虚分別者是能遍計心之
T2215_.58.0778c20: 分別是也。故名分別義不分離義也。偈云如
T2215_.58.0778c21: 彼諸幻事譬説二種迷者。此二句偈是釋前
T2215_.58.0778c22: 偈中所云離二言所標。是所執分別性義也。
T2215_.58.0778c23: 上一句偈開喩下一句合喩也。釋論釋曰又
T2215_.58.0778c24: 如幻師像金乃至二迷恒時顯現者。是釋此
T2215_.58.0778c25: 下第二句偈之文也。意云。如彼幻術師之所
T2215_.58.0778c26: 作諸幻事之虚妄變現種種象馬金銀等人物
T2215_.58.0778c27: 是皆妄有非實物也。然此虚妄遍計心所分
T2215_.58.0778c28: 別性。是似實我實法也。是違道理境。而以執
T2215_.58.0778c29: 離於心而有境。執離於境有心之迷情妄執
T2215_.58.0779a01: 生故。云二迷恒時顯現也。所起分別性者是
T2215_.58.0779a02: 遍計所執之所取能取性也。疏次偈云如彼
T2215_.58.0779a03: 無體故得入第一義者。此二句偈是依了知
T2215_.58.0779a04: 前所云所執之理無義。與依他之假有而無自
| T2215_.58.0779a05: | 性義故即得悟入圓成實性云也 | 上所云。求眞實 偈中者。求入此 |
| T2215_.58.0779a06: | 圓成 云也 | 疏如彼可得故通達世諦實者。是二句偈 |
T2215_.58.0779a08: 義云也。疏此中意言者。釋論總釋是一行偈
T2215_.58.0779a09: 大意也。疏如彼幻事至第一義諦者是約合
T2215_.58.0779a10: 喩以釋上二句意也。謂以幻事無實體義喩
T2215_.58.0779a11: 所執之二取理無義與依他之心境似有虚假
T2215_.58.0779a12: 義。故云無有實體也。是行者依了達所執二
T2215_.58.0779a13: 取都無義與依他心境似有虚假義故。證入
T2215_.58.0779a14: 以此法爲門所顯眞如性。名爲悟入圓成實性
T2215_.58.0779a15: 第一義諦也。以此義喩了達幻事無體義也。
T2215_.58.0779a16: 疏又如幻事至世諦之實者。是釋下二句偈
T2215_.58.0779a17: 之合喩也。謂以約虚誑迷情前者幻者及幻
T2215_.58.0779a18: 事非都無義。喩世諦非無義也。幻者者是指
T2215_.58.0779a19: 起幻事之師也。幻事者幻師所現虚妄人馬
T2215_.58.0779a20: 等幻法是也。是等法妄情之前似有顯現也。
T2215_.58.0779a21: 理實者是都無法也。是以能迷妄分別及所
T2215_.58.0779a22: 執二取之情有義。而喩幻師妄業與幻事之似
T2215_.58.0779a23: 有二義也。疏又偈云彼事無體至得眞實義
T2215_.58.0779a24: 者。是一偈。是釋以所執二取空爲門而得入
T2215_.58.0779a25: 生法二空眞如而證菩提涅槃之利益義也。
T2215_.58.0779a26: 從此已下有二行偈。是釋上一行偈意也。謂
T2215_.58.0779a27: 初一偈釋上二句偈。後一偈釋下二句偈也。
T2215_.58.0779a28: 是其初一偈也。疏釋云。若人至眞實性義也
T2215_.58.0779a29: 者。是以喩釋此偈意也。意云。若依依他性
T2215_.58.0779b01: 之如幻假有義與圓成實性凝然寂滅性義而
T2215_.58.0779b02: 遣去所執之二取虚妄相時。即證入二空理云
T2215_.58.0779b03: 也。於此義中法喩合者。彼幻術師依呪術力
T2215_.58.0779b04: 故。以草木瓦石等妄念。變現金銀等人畜等
T2215_.58.0779b05: 也。然迷人則見其妄所現金銀等而則妄情
T2215_.58.0779b06: 謂實金銀等也。其妄念所執金銀等是即所
T2215_.58.0779b07: 執性也。依彼呪術因縁力故。於草木等上。假
T2215_.58.0779b08: 施設顯現似金銀等物。是依他性也。是雖非
T2215_.58.0779b09: 實金等不無假現金等。故彼幻師之變現之
T2215_.58.0779b10: 所依詫實草木等。是喩圓成實性也。圓成實
T2215_.58.0779b11: 是諸有爲法之性空眞實自性故也。若捨幻
T2215_.58.0779b12: 事實執而見虚假非實幻事人。必知見其所依
T2215_.58.0779b13: 詫者實草木等云也。又解。凡於幻師所作幻
T2215_.58.0779b14: 事者不論之迷悟執非執義。皆喩遍計所執
T2215_.58.0779b15: 性也。以幻事之所依詫實草木等喩依他圓
T2215_.58.0779b16: 成二性也。是妄分別之所迷境界故也。是依
T2215_.58.0779b17: 他圓成不即不離義故合喩一種草木等也。
T2215_.58.0779b18: 若細合喩者。以草木等總通相喩依他性也。
T2215_.58.0779b19: 以是草木等所有色香味觸四微塵性喩圓成
T2215_.58.0779b20: 性也。疏偈云事彼處至是故説是幻者。一
T2215_.58.0779b21: 偈但約幻喩明幻事似有而非眞有義也。若
T2215_.58.0779b22: 是所執義者是情有理無故。若依他起性者。
T2215_.58.0779b23: 非有似有義故。皆無體無性義也。彼處者依
T2215_.58.0779b24: 他起處是也。有者前二迷是也。依此所執似
T2215_.58.0779b25: 有非眞有義故。幻事義成立也。文此偈明幻
T2215_.58.0779b26: 事有而非有者。是擧標幻事似有非有義而。
T2215_.58.0779b27: 明前二迷無體義也。文何以故者徴問也。文
T2215_.58.0779b28: 有者謂幻像事彼處顯現故者。是細釋此義
T2215_.58.0779b29: 意也。幻像事者。是幻術所現金銀人畜等假
T2215_.58.0779c01: 施設相貌形像也。是喩遍計所執性也。是幻
T2215_.58.0779c02: 事即無體義也。彼處顯現者是於彼實草木
T2215_.58.0779c03: 等處而此幻事現也。是依他起性即是迷依
T2215_.58.0779c04: 義也。依幻師呪術因縁力故。假現幻事像云
T2215_.58.0779c05: 也。此幻事像雖顯此草木等處。而所現人馬
T2215_.58.0779c06: 金寶等是相似而。非實人馬金寶等云也。疏
T2215_.58.0779c07: 如是有體至説彼是幻者。依此上幻事像似
T2215_.58.0779c08: 有非眞有義故成立幻化義云也。謂非眞有
T2215_.58.0779c09: 物是猶虚無義也。此虚無物之似有現故。幻
T2215_.58.0779c10: 事義成也。疏文偈云無體非無體非無體即
T2215_.58.0779c11: 體無體體無二是故説是幻者。此偈意云。重
T2215_.58.0779c12: 成前偈中以幻事像之似有非眞意而成立此
T2215_.58.0779c13: 幻義之意也。今此頌意是以幻事像之非有
T2215_.58.0779c14: 似有義而成立此幻事義也。謂非有法之被
T2215_.58.0779c15: 引發於衆縁似有顯現。是猶不都無法云也。
T2215_.58.0779c16: 偈中無體者。是幻事也。是非實有之法故云
T2215_.58.0779c17: 無也。非無體者是此幻事即似有顯現故云
T2215_.58.0779c18: 非無體也。又云。非無體即體。無體體無二
T2215_.58.0779c19: 者。是似有非眞義與非有似有義。是遂無二
T2215_.58.0779c20: 無別義云也。依此無二義故幻義成云也。問
T2215_.58.0779c21: 何名非有似有似有非有法義耶。答色即是
T2215_.58.0779c22: 空者是似有非有義。空即是色者方非有之
T2215_.58.0779c23: 似有義也。問於遍計所執及依他性倶有非
T2215_.58.0779c24: 有似有似有非有義耶。答二性倶有非有似有
T2215_.58.0779c25: 似有非有義也。問何云所執非有似有似有
T2215_.58.0779c26: 非有義耶。答所執從本以來唯體用都無道
T2215_.58.0779c27: 理存也。是名云所執非有義也。然雖此所執
T2215_.58.0779c28: 從本以來唯有體用都無道理ニ而於迷情前似
T2215_.58.0779c29: 有實我法體用。此情有之我法説名所執之
T2215_.58.0780a01: 似有義也。問依他之非有似有似有非有義
T2215_.58.0780a02: 意何。答依他諸法之未衆縁和合以前。又設
T2215_.58.0780a03: 雖衆縁和合後成色等諸法此性空寂而終可
T2215_.58.0780a04: 滅無性也。而無有一法獨實有色心等法。而
T2215_.58.0780a05: 唯有不生不滅凝寂理名曰依他之非有義
T2215_.58.0780a06: 也。然此寂滅無生理被引發衆因縁積集和
T2215_.58.0780a07: 合力而忽然成假僞之生滅有爲法。説名依
T2215_.58.0780a08: 他之似有義也。此依他起衆縁和合成法。是
T2215_.58.0780a09: 本無之假有法故名曰似有義也。問凡有非
T2215_.58.0780a10: 有似有似有非有義何。答非有似有義是順
T2215_.58.0780a11: 向下流轉門義也。謂背本覺眞空理而下流
T2215_.58.0780a12: 生死有法中義也。似有非有義是順向上還
T2215_.58.0780a13: 源門義也。謂雖流轉生死有法中而依不失
T2215_.58.0780a14: 此此性空理義終有還歸本覺眞心力云也。
T2215_.58.0780a15: 故此下文所辨非有似有似有非有義倣此可
T2215_.58.0780a16: 解也。問依他性名云非有似有義爾也。若有
T2215_.58.0780a17: 指所執性名非有似有之文證耶。答此莊嚴
| T2215_.58.0780a18: | 論頌云。許心似二現如是似貪等 | 云云 | 成唯識 |
| T2215_.58.0780a20: | 分等法故名爲似 | 云云 | 此文意是非明所執之 |
T2215_.58.0780a22: 是總擧此上一行偈而成此偈大意所明非有
T2215_.58.0780a23: 似有義也。疏何以故者是徴問也。疏非有
T2215_.58.0780a24: 謂彼幻事無體者釋上偈初句之無體之二字
T2215_.58.0780a25: 義也。無體者是非有義也。疏由無實體故而
T2215_.58.0780a26: 有者。是釋上初句中非無體三字之義也。非
T2215_.58.0780a27: 無體者是假有義也。疏謂幻事非無體由像
T2215_.58.0780a28: 顯現故者。是釋成上句非無體義也。謂幻
T2215_.58.0780a29: 事者幻師所現人馬等是也。是雖無其實體
T2215_.58.0780b01: 而其實無法之妄似有顯現故假説爲有也。
T2215_.58.0780b02: 此假有物者約迷情之前是非都無義云也。
T2215_.58.0780b03: 疏如是無體與有體無二者。釋成理無之所
T2215_.58.0780b04: 執之非有義與情有似有義即一無別意也。
T2215_.58.0780b05: 疏由此義故説彼是幻者。是結成譬喩之幻
T2215_.58.0780b06: 事非有似有義也。此意者欲顯示所執性之
T2215_.58.0780b07: 非有似有義也。疏此幻即譬諸蘊者。是合喩
T2215_.58.0780b08: 文也。以非有似有之幻事之即似有非有義
T2215_.58.0780b09: 而喩遍計所執性之五蘊即空義也。是情有
T2215_.58.0780b10: 理無法即非有似有顯現意也。是非指依他
T2215_.58.0780b11: 起性之五蘊也。依他性不情有理無法故也。
T2215_.58.0780b12: 疏何以故至不可得故者。是明所執之似有
T2215_.58.0780b13: 之非眞有義也。謂雖所取能取之二執性像
T2215_.58.0780b14: 顯現於迷情之前。而其所執之二取性者於
T2215_.58.0780b15: 道理中都無義云也。是二影顯現者是指遍
T2215_.58.0780b16: 計所執性之當情現之相也。是非心中現相
T2215_.58.0780b17: 分也。疏故説色等有體即是無體者。是結成
T2215_.58.0780b18: 所執性之二取之五蘊似有非有義也。疏復
T2215_.58.0780b19: 次虚妄分別非有而有者。是對前文所辨所
T2215_.58.0780b20: 執性之似有非有義。今更亦明所執性之非
T2215_.58.0780b21: 有似有義也。疏何以故彼二都無實體然有
T2215_.58.0780b22: 影顯現故者。是釋成所執性之非有似有之
T2215_.58.0780b23: 當情現之妄有相也。是即理無即情有而妄
T2215_.58.0780b24: 相現也。疏故説色等無體與有體無二者。是
T2215_.58.0780b25: 結成所執之理無與情有義遂明無二無別義
T2215_.58.0780b26: 也。此義意云。非有似有與似有非有義者是
T2215_.58.0780b27: 無二無別意也。疏由此有無不二能遮建立
T2215_.58.0780b28: 誹謗及趣小乘寂滅者。是歎其悟入者之徳
T2215_.58.0780b29: 也。謂明悟入所執性與彼依他性之倶皆非
T2215_.58.0780c01: 有似有似有即空及不二中道義者。是能不
T2215_.58.0780c02: 違世俗勝義二諦道理而勝進大乘大菩提道
T2215_.58.0780c03: 法。即遠離小乘道之趣寂滅灰炭之小涅槃
T2215_.58.0780c04: 失云也。遮建立者示捨増益所執之咎。是明
T2215_.58.0780c05: 由悟入勝義諦義也。是即由悟入圓成實性
T2215_.58.0780c06: 性空理義故也。遮誹謗者。示捨損減之失也。
T2215_.58.0780c07: 是明由悟入依他起性似有義及遍計所執性
T2215_.58.0780c08: 妄有義也。疏所以然者不應安立者。是悟入
T2215_.58.0780c09: 無相此道理大乘行者是依悟入彼圓成實性
T2215_.58.0780c10: 之性空義及所執性之似有即空義與依他性
T2215_.58.0780c11: 似有即空義故。不應安立色等五蘊法云也。
T2215_.58.0780c12: 疏由於有體知世諦故不應誹謗者。明依悟
T2215_.58.0780c13: 入世俗諦故大乘行者不應起廢無之斷見義
T2215_.58.0780c14: 也。謂悟入依他性之非有似有義故應安立
T2215_.58.0780c15: 五蘊等法四諦十二因縁等道理義也。疏又
T2215_.58.0780c16: 以彼無別故不應厭有體入小涅槃者。是明
T2215_.58.0780c17: 依悟入二諦中道道理故不應生極厭生死苦
T2215_.58.0780c18: 果想。生樂求入小涅槃樂想也。謂趣寂二
T2215_.58.0780c19: 乘者。是極厭患有漏身心心自體有生死之
T2215_.58.0780c20: 過失而欣求入小涅槃灰炭之樂云也。而此
T2215_.58.0780c21: 大乘行菩薩者悟入諸法如幻假有義故。不
T2215_.58.0780c22: 可生生死極厭離心。不可入小涅槃欣樂之
T2215_.58.0780c23: 心也。爲上求菩提下化衆生故盡未來際久
T2215_.58.0780c24: 住于世間不可入無餘涅槃也。疏彼偈又云。
T2215_.58.0780c25: 幻像及取幻迷故説有二如是無彼二而有二
T2215_.58.0780c26: 可得者。是一行偈者是約迷人之所取虚狂
T2215_.58.0780c27: 所執著幻事即分此所取幻事與能取迷人
T2215_.58.0780c28: 也。謂約迷人之取虚狂幻事時分所取幻事
T2215_.58.0780c29: 與能取之幻人云也。所取幻像者是妄僞所
T2215_.58.0781a01: 現之人馬金銀草木等衆像是物也。故彌勒
T2215_.58.0781a02: 四禮文爲誘諸天現都率。其猶幻士出衆形
T2215_.58.0781a03: 元無人馬迷情有達者幻知未曾然者此義意
T2215_.58.0781a04: 也。此所取幻事與能取幻心之二法者。是非
T2215_.58.0781a05: 道理所可有之心境法也。幻事之人馬等衆
T2215_.58.0781a06: 像者是幻師之呪術力所爲之虚狂所現物也。
T2215_.58.0781a07: 而彼能縁執是虚狂幻事之能取心者。約道
T2215_.58.0781a08: 理義者凡不應生起法云也。謂依他内心即
T2215_.58.0781a09: 生諸境界也。而亦還依託境界即生心識故
T2215_.58.0781a10: 也。而彼境界既實無也。能縁慮是無境界
T2215_.58.0781a11: 之心豈可生起耶云也。疏骨像及取骨觀故
T2215_.58.0781a12: 亦説二無二而説二可得亦如是者。是前文
T2215_.58.0781a13: 約迷心則明所執幻事與能取迷心二法差別
T2215_.58.0781a14: 畢也。今者更約不淨觀覺悟心。即明所取境
T2215_.58.0781a15: 能取心二法差別義也。此偈約依他起性法
T2215_.58.0781a16: 而明所取相能取心之二而不二義也。此偈
T2215_.58.0781a17: 是總標示此所取能取法互相待成立不二義
T2215_.58.0781a18: 也。疏前偈意云者。此文者是釋論文也。是
T2215_.58.0781a19: 文正釋而前二偈義文也。此釋論釋意云。於
T2215_.58.0781a20: 偈即有二偈也。謂初一偈者。謂幻像及取幻
T2215_.58.0781a21: 乃至二有可得者是也。後一偈者。是其偈云。
T2215_.58.0781a22: 骨像及取骨乃至可得亦如是者。是其後一
T2215_.58.0781a23: 偈也。其初一偈者。是約迷心明遍計所執之
T2215_.58.0781a24: 所取境與能遍計之能取心。是迷心前是雖
T2215_.58.0781a25: 似所取能取二法顯現而遂無二義也。覺悟前
T2215_.58.0781a26: 所執都無故能取心不可生云也。後一偈意
T2215_.58.0781a27: 者是約覺悟心則明依他起性之中所取能取
T2215_.58.0781a28: 之境與心二而遂無二義也。此後偈所云骨
T2215_.58.0781a29: 像及取骨等一行偈者是約骨鎖觀中所觀白
T2215_.58.0781b01: 骨相而辨所取能取義也。所取者依他之相
T2215_.58.0781b02: 分是也。能取者依他之見分是也。疏於骨像
T2215_.58.0781b03: 及取骨至由觀顯現故者。是其釋論廣釋觀
T2215_.58.0781b04: 行心中所安敷依他起性中爲所取境爲能取
T2215_.58.0781b05: 之心相待成立義也。謂彼不淨觀之中所取
T2215_.58.0781b06: 與能取二法是互相待成立故説爲二取也。
T2215_.58.0781b07: 是無離心之境無離境之心故名爲無二也。
T2215_.58.0781b08: 雖爾心與境相待假立名爲二也。是依他相
T2215_.58.0781b09: 見二分之非有似有義是也。故釋論云。由觀
T2215_.58.0781b10: 顯現故也。疏問曰如是觀已何法爲所治者。
T2215_.58.0781b11: 是上來諸偈明遍計所執性及依他性非有似
T2215_.58.0781b12: 有似有即空義畢也。而以何法爲此觀行之
T2215_.58.0781b13: 所治法耶云也。疏故彼復説二偈至有非有
T2215_.58.0781b14: 如幻者。是依前問而答説此非有似有等觀
T2215_.58.0781b15: 行之所治法體也。文云謂彼法迷相者。是指
T2215_.58.0781b16: 所執性法也。是即迷心之所取之虚妄境界
T2215_.58.0781b17: 故也。即遍計所執性是也。謂觀察此遍計所
T2215_.58.0781b18: 執性非有似有似有即空義故即除遣此所執
T2215_.58.0781b19: 性云也。是所治義意也。文如是體無體者是
T2215_.58.0781b20: 指所執之所取能取法也。指情有義云如是
T2215_.58.0781b21: 體也。以理無義名云無體也。文非有如幻者
T2215_.58.0781b22: 又是如次當情有與理無所執性云也。文有
T2215_.58.0781b23: 非有如幻者。以有情名有也。以理無名云非
T2215_.58.0781b24: 有也。如幻者幻喩有二義。一者虚狂似有義。
T2215_.58.0781b25: 謂幻化所現人馬等幻事是也。二者幻事性
T2215_.58.0781b26: 從本空性義也。謂幻事性者體用都無法也。
T2215_.58.0781b27: 但以幻師呪術力故虚狂令愚人見幻事人馬
T2215_.58.0781b28: 等物是也。以此二義喩所執性之似有非有
T2215_.58.0781b29: 義也。上來明所治法畢。故從下明能治法也。
T2215_.58.0781c01: 疏應知能治體念處等諸法者。是正指能對
T2215_.58.0781c02: 治之方法也。此念處等諸法者四念處等法
T2215_.58.0781c03: 也。謂以無常苦無我不淨義即對治常樂我
T2215_.58.0781c04: 淨四顛倒法也。所謂諸法無常有漏皆苦諸
T2215_.58.0781c05: 法無我涅槃寂靜義是也。又以不淨苦無常
T2215_.58.0781c06: 無我觀對治身之淨想受之樂想心之常想法
T2215_.58.0781c07: 之我想也。是爲能對治藥法也。或處者是等
T2215_.58.0781c08: 取十遍處八勝處等也。此等觀行門是對治
T2215_.58.0781c09: 三界貪等諸煩惱法。此能治四念處等法門
T2215_.58.0781c10: 亦如幻假立法不可眞實著處也。疏前偈意
T2215_.58.0781c11: 云至如是如是體故者是釋論意委爲明所治
T2215_.58.0781c12: 迷法相故重又更返釋前所標釋所治迷法相
T2215_.58.0781c13: 之所執義之偈意也。於遍計所執性既有二
T2215_.58.0781c14: 取義。所謂所取與能取二義也。指此二取所
T2215_.58.0781c15: 執差別義名云如是如是體也。疏然如是至
T2215_.58.0781c16: 由虚妄分別故者。是依情有義故説爲二取
T2215_.58.0781c17: 所執妄有也。疏亦説非有至非體無別故者。
T2215_.58.0781c18: 是依理無義故説二取非有義也。謂所執所
T2215_.58.0781c19: 取能取之差別二體者是雖有迷情之前而
T2215_.58.0781c20: 約悟情之前及道理中即爲成二取體都無
T2215_.58.0781c21: 重成此釋云也。疏如是有亦如幻無亦如幻
T2215_.58.0781c22: 者。謂以情有與理無義同合幻事之畢竟空
T2215_.58.0781c23: 無義也。謂以情有之似有義合幻事妄有義
T2215_.58.0781c24: 也。以理無之眞空義合幻事畢竟自性空義
T2215_.58.0781c25: 也。疏故説此相如幻者。結用幻喩義也。疏
T2215_.58.0781c26: 後偈意至彼體亦皆如幻者。釋論意重釋成
T2215_.58.0781c27: 能治法體亦不可留存遂以歸畢竟空理義
T2215_.58.0781c28: 也。四念住八解脱十遍處等衆多法門有故
T2215_.58.0781c29: 名云如是如是也。疏何以故至如是如是無
T2215_.58.0782a01: 體故者。是約能治法體釋成其自性空義也。
T2215_.58.0782a02: 謂諸凡夫者執著虚妄法者也。爲對治其執
T2215_.58.0782a03: 著妄心故佛説能治淨法給也。而依此能治
T2215_.58.0782a04: 法即悉對治彼執病也。故約凡夫前者此能
T2215_.58.0782a05: 治藥法悉有體用也。但約煩惱障所知障諸
T2215_.58.0782a06: 惑已斷盡之佛果者能治藥法尚不可留存云
T2215_.58.0782a07: 也。此能治法方歸畢竟空理云也。佛證達此
T2215_.58.0782a08: 理而説此義也。如菩提心論云。諸佛慈悲從
T2215_.58.0782a09: 眞起用救攝衆生應病與藥施諸法門隨其煩
T2215_.58.0782a10: 惱對治迷津。遇栰達於彼岸法己應捨無自
| T2215_.58.0782a11: | 性故 | 云云 | 疏如是體無相至而影顯現者。是通 |
T2215_.58.0782a13: 世尊無上果滿位者。而歸萬法畢竟空無相
T2215_.58.0782a14: 妙理者。何應化身諸佛示現八相成道儀給
T2215_.58.0782a15: 耶云也。故通此伏難云。如是體無相而乃至
| T2215_.58.0782a16: | 而影顯現 | 云云 | 此通答意云。佛世尊雖遠離諸 |
T2215_.58.0782a18: 相影像給云也。譬如巧幻師爲妄狂世人示
T2215_.58.0782a19: 現虚幻之幻事人馬等衆像也。故此疏上第
T2215_.58.0782a20: 一卷云。譬如幻師以呪術力故加持藥草能
T2215_.58.0782a21: 現種種未曾有事五情所對悦可衆心若捨加
T2215_.58.0782a22: 持然後隱沒。如來金剛之幻亦復如是。縁
T2215_.58.0782a23: 謝即滅機興即生。即事而眞無有終盡。故曰
| T2215_.58.0782a24: | 神力加持經 | 云云 | 疏是故説幻者是總結幻喩 |
T2215_.58.0782a26: 難也。難意云。一切染淨諸法同一如幻法者。
T2215_.58.0782a27: 以何義成能治所治差別義耶云也。疏彼偈
T2215_.58.0782a28: 答云至令餘幻王即退者。是答意云。雖萬法
T2215_.58.0782a29: 都盡幻化義約是幻事許有勝有劣故如以勝
T2215_.58.0782b01: 幻主作幻事而即妨劣幻＊主之幻事義也。
T2215_.58.0782b02: 疏如是清淨法能令染法盡者是合喩義也。
T2215_.58.0782b03: 是釋成能治所治義也。由此義菩薩雖修衆
T2215_.58.0782b04: 行而無所得也者。是令除遣有所得執意也。
T2215_.58.0782b05: 除遣染著執病以後不可存淨法方藥云也。
T2215_.58.0782b06: 上來引莊嚴論文了也。疏彼論明觀至故具
T2215_.58.0782b07: 出之者。是疏主明引用彼莊嚴論説文意也。
T2215_.58.0782b08: 是大日經他縁大乘住心義與彼莊嚴論所明
T2215_.58.0782b09: 三性妙義及唯識義。彼此最相互契當故引
T2215_.58.0782b10: 用其文云也。
T2215_.58.0782b11: 疏當知陽炎至應知是廣説者。是且擧幻
T2215_.58.0782b12: 喩一義之似有非有畢竟空無義。而例顯示
T2215_.58.0782b13: 餘陽炎影像谷響旋火輪乾闥婆城等五箇喩
T2215_.58.0782b14: 之亦同似有非有畢竟空無義也。疏前劫五
T2215_.58.0782b15: 喩至明無性空者。是文方明於此他縁大乘
T2215_.58.0782b16: 心中不依用芭蕉等之三喩意也。拆法觀之
T2215_.58.0782b17: 無性空者。是分拆色法時待破去麁色漸漸
T2215_.58.0782b18: 至極微細色遂無所存色自性故。是即至空
T2215_.58.0782b19: 無性理時名爲拆法空義也。是小乘觀空義
T2215_.58.0782b20: 也。疏此中幻焔等至故不論也者。是明前劫
T2215_.58.0782b21: 中唯蘊拔業二種住心中不用此幻炎等喩唯
T2215_.58.0782b22: 心六喩甚深妙義之意也。體法難解之空者。
T2215_.58.0782b23: 是遍計所執性與依他起性之非有似有似有
T2215_.58.0782b24: 即空之道理云也。此遍計與依他之空有二
T2215_.58.0782b25: 義互相具足者。一往相融妙理有故不能彼
T2215_.58.0782b26: 唯蘊拔業二種小乘行者所觀境界云也。疏
T2215_.58.0782b27: 行者解諸至是知法自性者。是明此他縁大
T2215_.58.0782b28: 乘住心之觀行者修唯識觀之徳也。此意云。
T2215_.58.0782b29: 五蘊等諸法者皆是不離唯心義也。此諸蘊
T2215_.58.0782c01: 法皆名唯心義者。基師唯識章云。成唯識言。
T2215_.58.0782c02: 識言總顯一切有情各有八識六位心所所變
T2215_.58.0782c03: 相見分位差別及彼空理所顯眞如。識自相
T2215_.58.0782c04: 故識相應故二所變故三分位故四實性故。如
| T2215_.58.0782c05: | 是諸法皆不離識總立識名 | 云云 | 唯識疏釋云。 |
T2215_.58.0782c07: 相應法故。許見相分者即心及心所二所變
T2215_.58.0782c08: 故。許不相應者即前三種分位故。許眞如者
T2215_.58.0782c09: 即前四種實性故。如是之法皆不離識總名
| T2215_.58.0782c10: | 爲識非無心所等 | 云云 | 文即是知法自性者了 |
T2215_.58.0782c12: 唯識道理時不能了達遍計所執等三性法
T2215_.58.0782c13: 也。疏未了如是至見空未盡者。是更明前劫
T2215_.58.0782c14: 所明證寂然界大乘行者之未了達三性法
T2215_.58.0782c15: 故。動應墮偏有偏空之執見之咎也。謂依不
T2215_.58.0782c16: 了知蘊阿頼耶識之根本唯心道理故既迷三
T2215_.58.0782c17: 性道理。迷三性道理故不能如理作依他似
T2215_.58.0782c18: 有觀與遍計所執都無觀也。若彼證寂然界
T2215_.58.0782c19: 大乘行者彼欲觀依他法之非有似有義時。
T2215_.58.0782c20: 恐殆墮遍計所執之増益之法執有見也。故
T2215_.58.0782c21: 恣不能作妙有觀行也。若又欲觀依他法之
T2215_.58.0782c22: 似有即空性之圓成實之眞空妙理時。恐殆
T2215_.58.0782c23: 墮損減之遍計所執之斷滅見故。恣不能作
T2215_.58.0782c24: 眞空觀行也。唯依止遍計所執空門之諸法
T2215_.58.0782c25: 偏空之觀行。而如實不能觀證遍計所執之都
T2215_.58.0782c26: 無義依他之似有非有義圓成實性之凝然寂
T2215_.58.0782c27: 滅理義之行云也。又是如實不能了達中道
T2215_.58.0782c28: 理云也。故彼證寂然界行人者是如實盡理
T2215_.58.0782c29: 不了達依他之非有似有之虚幻法故。亦即
T2215_.58.0783a01: 迷不觀達所執之都無體用義云也。疏今以
T2215_.58.0783a02: 如幻至悟唯識性故者。是明此他縁大乘心
T2215_.58.0783a03: 之行者所觀達得唯識三性觀契當盡理義
T2215_.58.0783a04: 也。文照有空不二者。是有各依他圓成之妙
T2215_.58.0783a05: 有法也。空者是遍計所執之都無法也。不二
T2215_.58.0783a06: 者不存依他圓成之有義。不存遍計所執之
T2215_.58.0783a07: 都無義云也。諸法實相不可爲有不可爲空
T2215_.58.0783a08: 也。是離言絶相法也。問此照有無不二者具
T2215_.58.0783a09: 義云何。答唯識章古私記云。章云。所觀唯
T2215_.58.0783a10: 識以一切法而爲自體。通觀有無爲唯識故
| T2215_.58.0783a11: | 云云 | 以一切法而爲自體者。即三性法通觀有 |
T2215_.58.0783a13: 意云。所觀唯識以三性一切法而爲自體何
T2215_.58.0783a14: 以故者。即次出所以通觀有無之諸法爲唯
T2215_.58.0783a15: 識故。問爾遍計所執偏無依他圓成偏有云。
T2215_.58.0783a16: 答爾云。問爾遍計所執云無依他圓成有者。
T2215_.58.0783a17: 作不善瑜伽師義不護法正義。答護法御意
T2215_.58.0783a18: 遍計所執無依他圓成有云。所以今於是遍
T2215_.58.0783a19: 計所執無依他圓成有云護法正義也。問何
T2215_.58.0783a20: 故護法義偏遍計所執無依他圓成有云。答
T2215_.58.0783a21: 彼能觀智於觀中道時云。爾時必指一法觀
| T2215_.58.0783a22: | 有無 | 云云 | 今於是三性法於擧遍計所執無依 |
T2215_.58.0783a24: 顯中道道理也。問此有依他圓成無遍計所
T2215_.58.0783a25: 執何觀中道。答遍計所執觀有無依他圓成
T2215_.58.0783a26: 亦觀有無也。問何爾觀。答於遍計所執當
T2215_.58.0783a27: 情似有故有也。擧體無故無也。此指遍計所
T2215_.58.0783a28: 執一法觀中道也。於依他圓成非其體無故
T2215_.58.0783a29: 有。依他圓成處我法無故無也。所以觀唯識
| T2215_.58.0783b01: | 中道時指一法觀有無也 | 文 | 問疏文云。而人 |
T2215_.58.0783b03: 性故者。意云何。答是明唯識觀之至極分齊
T2215_.58.0783b04: 也。謂得生空法空二無我智而證會二空眞
T2215_.58.0783b05: 如之唯識性眞勝諦云也。此義意者如慈恩
T2215_.58.0783b06: 唯識章云。由無始來執我法爲有撥事理爲
T2215_.58.0783b07: 空故。此觀中遣者空觀對破有執。存者有觀
T2215_.58.0783b08: 對遣空執。今觀空有而遣有空。有空若無亦
T2215_.58.0783b09: 無空有以彼空有相待觀成純有純空誰之空
T2215_.58.0783b10: 有故欲證入離言法性。皆須依此方便而入。
T2215_.58.0783b11: 非謂有空皆即決定。證眞觀位非有非空法
T2215_.58.0783b12: 無分別性離言故説要觀空方證眞者。謂要
T2215_.58.0783b13: 觀彼遍計所執空爲門故。入於眞性眞體非
| T2215_.58.0783b14: | 空 | 云云 | 是説最順苻此處疏文義也。此疏主一 |
T2215_.58.0783b16:
T2215_.58.0783b17:
T2215_.58.0783b18:
T2215_.58.0783b19:
T2215_.58.0783b20: 疏經云祕密主至心本不生者從下。釋明第
T2215_.58.0783b21: 七覺心不生住心之經文意也。文彼捨如是
T2215_.58.0783b22: 無我者。意云。此住心意是棄捨彼他縁乘中
T2215_.58.0783b23: 唯法空無我之解而。今依止此本覺心主自
T2215_.58.0783b24: 在義云也。我者是主宰自在義也。而於彼他
T2215_.58.0783b25: 縁大乘中所明圓成實性者。是雖許有一分無
T2215_.58.0783b26: 爲自在義未立此有爲自在用義也。彼他縁
T2215_.58.0783b27: 大乘心中不許眞如之隨縁變成諸生滅法義
T2215_.58.0783b28: 故也。彼他縁乘意者是爲遣謂心外實有境
T2215_.58.0783b29: 界之妄執故強存唯識義。是唯識觀義中存
T2215_.58.0783c01: 心内境境内心互相待成立義故。諸法皆是
T2215_.58.0783c02: 縁起所作性云也。此縁起諸法之其眞實性
T2215_.58.0783c03: 是本不生眞如理也。故此眞如性即無實我
T2215_.58.0783c04: 實法義云也。此本不生眞如性是雖與依他
T2215_.58.0783c05: 性爲其眞實自性。而不謂眞如自依有爲自
T2215_.58.0783c06: 在力而即變成依他諸法義也。故無眞如有
T2215_.58.0783c07: 爲自在義也。故彼宗明眞如但説凝然不作
T2215_.58.0783c08: 諸法義而不許眞如即作有爲諸法義也。故
T2215_.58.0783c09: 彼住心中者唯於眞如説無眞實我相之義
T2215_.58.0783c10: 也。而以眞如爲我義意者。是此覺心不生
T2215_.58.0783c11: 心者明依此眞如本覺即受無明之熏習而變
T2215_.58.0783c12: 作有爲諸法有自在力義故於眞如爲我義
T2215_.58.0783c13: 也。而彼他縁大乘宗不許此眞如受熏義故
T2215_.58.0783c14: 不立眞如即我義也。所以彼住心中云無心
T2215_.58.0783c15: 主自在義也。亦此住心者即捨無我説心主
T2215_.58.0783c16: 自在等云也。此覺心不生住心者正依止此
T2215_.58.0783c17: 甚深心主自在我義也。此即至于覺心不生
T2215_.58.0783c18: 心始正顯示此眞如受無明等染法熏習而眞
T2215_.58.0783c19: 如能變成有爲諸法義故名心主自在義也。
T2215_.58.0783c20: 心主自在義是即本覺眞心之能受染熏能變
T2215_.58.0783c21: 成諸法義也。此義如五教章第三云。若依終
T2215_.58.0783c22: 教於此頼耶得理事通融二分義故。論云。不
T2215_.58.0783c23: 生不滅與生滅和合非一非異名阿梨耶識。
T2215_.58.0783c24: 以許眞如隨熏和合成。此本識不同前教業
T2215_.58.0783c25: 等生故。楞伽云。如來藏爲無始惡習所熏名
T2215_.58.0783c26: 爲藏識。又云。如來藏授苦樂與因倶。若生
T2215_.58.0783c27: 若滅。又云。如來藏名阿頼耶。而與無明七
T2215_.58.0783c28: 識倶。又起信論云。自性清淨心因無明風動
| T2215_.58.0783c29: | 成染心等 | 云云 | 問何故言捨無我耶。答前他 |
T2215_.58.0784a02: 他圓成法上除遣實我實法執也。彼我法二
T2215_.58.0784a03: 執既除遣已故至于此覺心不生心中者。還
T2215_.58.0784a04: 捨前無我藥而存眞如自在之我義云也。心
T2215_.58.0784a05: 主自在者摩訶衍論云。一法界心有二種自
T2215_.58.0784a06: 在。云何爲二。一者有爲自在。能爲有爲法
T2215_.58.0784a07: 而爲依止故。二者無爲自在。能爲無爲法而
T2215_.58.0784a08: 作依止故。根本無明依初自在能作熏事非
| T2215_.58.0784a09: | 後自在 | 云云 | 心主者是本覺一法界心是也。此 |
T2215_.58.0784a11: 曰此有二義。一者本覺自心。二者始覺自心
T2215_.58.0784a12: 也。若約本覺自心本不生義言之者。若此
T2215_.58.0784a13: 句如是可訓。謂本覺即自心而本不生義也。
T2215_.58.0784a14: 此義如釋大衍論第三云。謂心體離念相者
T2215_.58.0784a15: 即是清淨本覺心。謂即是自性清淨心。體謂
T2215_.58.0784a16: 即是本有法身體。如是心體即名本覺離念
T2215_.58.0784a17: 相者。即是顯示清淨之義。所謂遠離大無
T2215_.58.0784a18: 明念故言離念遠離。四種無常之相故言離
T2215_.58.0784a19: 相。過恒河沙煩惱眷屬此五有爲以爲根本。
T2215_.58.0784a20: 是故擧無示眷屬皆空離念相者即唱清淨本
| T2215_.58.0784a21: | 覺人辭者即人故 | 云云 | 復次若約始覺義釋之 |
T2215_.58.0784a23: 心之本不生理云也。此義如彼論第三云。覺
T2215_.58.0784a24: 心初起心無初相者。即是顯示果圓滿者大
T2215_.58.0784a25: 圓鏡智分明現前無所不遍無所不窮法界一
T2215_.58.0784a26: 體無有與等。獨力業相根本無明不能自有
T2215_.58.0784a27: 平等虚空一相無相。無初念故以遠離微細
T2215_.58.0784a28: 念故得見心性。心即常住名究竟覺者。即是
T2215_.58.0784a29: 顯示始覺般若圓滿之相而得到於無生覺
| T2215_.58.0784b01: | 云云 | 元曉釋云。覺心初起者是明所覺相。心 |
T2215_.58.0784b03: 乃證知離本覺無不覺。即動念是靜心。故覺
T2215_.58.0784b04: 心初起。如迷方時東爲西悟時乃知西是即
T2215_.58.0784b05: 東。當知此中覺義亦爾也。心無初相者是明
T2215_.58.0784b06: 覺利益。由是不覺有心起。今既覺故無所起。
| T2215_.58.0784b07: | 故言無初相 | 云云 | 此本覺始覺是終無二無別 |
T2215_.58.0784b09: 別義也。藏公云。以對始故説之爲本。以始即
T2215_.58.0784b10: 同本者以至心源時始覺即同本覺無二相故
| T2215_.58.0784b11: | 云云 | 疏心主即心王也者從下。是疏主釋經 |
T2215_.58.0784b13: 爲染淨本覺阿梨耶識。所謂不守自性陀羅
T2215_.58.0784b14: 尼智別立以爲阿梨耶故。本因縁起契經中
T2215_.58.0784b15: 作如是説。爾時光嚴童子即白佛言尊者以
T2215_.58.0784b16: 何因縁故難入未曾有會中作如是言。説隨
T2215_.58.0784b17: 他縁起陀羅尼智名爲楞伽王識。云何名爲
T2215_.58.0784b18: 楞伽王以之爲喩示彼縁起陀羅尼智。於是
T2215_.58.0784b19: 尊者告光嚴童子。此楞伽王常在大海摩羅
T2215_.58.0784b20: 山中率十萬六千鬼神之衆以爲眷屬。如是
T2215_.58.0784b21: 諸眷屬乘華宮殿遊於諸刹皆悉承頼彼楞伽
T2215_.58.0784b22: 王方得遊行。所謂諸鬼神衆作如是言。我等
T2215_.58.0784b23: 神衆無有威徳無有氣力於諸所作無有其
T2215_.58.0784b24: 能。如宜大王我等衆中與其堪能力。彼楞伽
T2215_.58.0784b25: 王即隨其時與殊勝力不相捨離而共轉。謂
T2215_.58.0784b26: 楞伽王雖非分身而能遍滿諸神衆中各各令
T2215_.58.0784b27: 得人身之量。於一切時於一切處共轉不離。
T2215_.58.0784b28: 不守自性智亦復如是。能受一切無量無邊
T2215_.58.0784b29: 煩惱染法鬼神衆熏不相捨離而倶轉故。以
T2215_.58.0784c01: 此因縁故我難入中作如是説。隨轉覺智名
T2215_.58.0784c02: 爲楞伽王識故。此阿梨耶識當何決擇攝於
T2215_.58.0784c03: 本論中作是説。自性清淨心因無明風動心
| T2215_.58.0784c04: | 與無明倶無形相不相捨離。乃至廣説故 | 云云 |
T2215_.58.0784c06: 縁始覺般若別立以爲阿梨耶故。圓滿契經
T2215_.58.0784c07: 中作如是説。復次樹王始覺淨識及白本覺
T2215_.58.0784c08: 説染淨始覺阿梨耶識。不守自性縁起本覺
T2215_.58.0784c09: 亦復如是。故此阿梨耶識當何決擇攝。於本
T2215_.58.0784c10: 論中作如是説。始覺義者依本覺故而有不
T2215_.58.0784c11: 覺依不覺故有始覺。又以覺心源故名究竟
| T2215_.58.0784c12: | 覺。不覺心源故非究竟覺 | 云云 | 疏以不滯有無 |
T2215_.58.0784c14: 爲無爲二自在義也。彼論第二云。所熏有五
T2215_.58.0784c15: 種謂一法界心及四種無爲。一法界心有二
T2215_.58.0784c16: 種自在。一者有爲自在。能爲有爲法而爲依
T2215_.58.0784c17: 止故。二者無爲自在。能爲無爲法而作依止
| T2215_.58.0784c18: | 故。乃至餘四無爲亦復如是 | 云云 | 又云。此識有 |
T2215_.58.0784c20: 者覺義。二者不覺義者。而總顯示大識殊勝
T2215_.58.0784c21: 圓滿相故。此義云何。所謂具足二種圓滿故。
T2215_.58.0784c22: 云何爲二。一者功徳圓滿。二者過患圓滿。功
T2215_.58.0784c23: 徳圓滿者覺義。字句能攝一切無量無邊過於
T2215_.58.0784c24: 恒沙者。不離不斷諸功徳故。能生一切無量
T2215_.58.0784c25: 無邊過於恒沙不離不斷諸功徳故。過患圓
T2215_.58.0784c26: 滿者不覺義字句能攝一切無量無邊過於恒
T2215_.58.0784c27: 沙若離若脱諸過患故。能生一切無量無邊
| T2215_.58.0784c28: | 過於恒沙若離若脱諸過患故 | 云云 | 文所爲妙 |
T2215_.58.0785a01: 二種相與彼本覺不相捨離。一者智淨相。二
T2215_.58.0785a02: 者不思議業相。不思議業相者。以依智淨能
T2215_.58.0785a03: 作一切勝妙境界。所謂無量功徳之相常無
T2215_.58.0785a04: 斷絶。隨衆生根自然相應種種而現利益故
| T2215_.58.0785a05: | 云云 | 釋論第三釋此義云。次説業用自在無 |
T2215_.58.0785a07: 用。爲一切修行者顯示種種勝妙色相。爲眼
T2215_.58.0785a08: 根作境界。出現種種勝妙音聲爲耳根作境
T2215_.58.0785a09: 界。發起種種勝妙芬香爲鼻根作境界。出現
T2215_.58.0785a10: 種種勝妙法味爲舌根作境界。出現種種甚
T2215_.58.0785a11: 深法藏爲意根作境界。如其次第光明日月
T2215_.58.0785a12: 寶徳如來。音聲梵響清淨如來。香積芬流圓
T2215_.58.0785a13: 滿如來。一味雜平等如來。覺觸分別顯相
T2215_.58.0785a14: 如來。智慧明達遍滿如來。具足成就隨時隨
T2215_.58.0785a15: 處隨機根量教化利益無礙自在。不動一念
T2215_.58.0785a16: 遍三世中不分一身滿十方中而能作佛事
| T2215_.58.0785a17: | 故 | 云云 | 疏心主自在明即是淨菩提心至於前 |
T2215_.58.0785a19: 用二義之自在功徳即令契會今此經所明淨
T2215_.58.0785a20: 菩提心門義。彼此即一無二無別義也。而疏
T2215_.58.0785a21: 更作一轉開明倍勝於前劫也者。是挍量前
T2215_.58.0785a22: 他縁乘與此覺心不生心之勝劣也。前無縁
T2215_.58.0785a23: 乘是唯知依他八識之能變諸境義未覺知眞
T2215_.58.0785a24: 如受妄熏而變作諸染法義故。心境未猶決
T2215_.58.0785a25: 融通義云也。此住心是能立眞如受熏而變
T2215_.58.0785a26: 作諸法義故。一重之心境融通義妙成云也。
T2215_.58.0785a27: 是依此眞俗相融即是無二道理故遣眞俗別
T2215_.58.0785a28: 執離染淨隔別妄念故。云更作一轉開明倍
T2215_.58.0785a29: 於前劫也。此前劫者指彼他縁乘善行瑜祇
T2215_.58.0785b01: 劫義也。疏心王由如至客塵清淨者。是以喩
T2215_.58.0785b02: 明心王性淨現時心數客染除義也。心王者
T2215_.58.0785b03: 是隨染本覺心是也。勝鬘經云自性清淨心
T2215_.58.0785b04: 不染而染者即是心也。然始覺歸本覺心源
T2215_.58.0785b05: 時能熏無明業識等一切雜染法皆斷除也。
T2215_.58.0785b06: 而心性清淨顯現云也。此中心數者指於本
T2215_.58.0785b07: 覺能熏習一切無明等染汚戲論識是也。此
T2215_.58.0785b08: 諸染法如客塵能汚穢淨物也。然今始覺之
T2215_.58.0785b09: 還淨時淨除此染法故云客塵清淨也。又勝
T2215_.58.0785b10: 鬘經云自性清淨心染而不染者即此義也。疏
T2215_.58.0785b11: 是證此性至心本不生者是合喩也。始覺之歸
T2215_.58.0785b12: 本覺時即覺了自心所作之一切諸法本來無
T2215_.58.0785b13: 生無滅理云也。疏何以故以至不可得故者
T2215_.58.0785b14: 是明上所明心王之本覺佛性三世常住無始
T2215_.58.0785b15: 終起滅義之所由也。疏譬如大海至前無後
T2215_.58.0785b16: 無者。以喩重明心主本覺性與客塵諸染法
T2215_.58.0785b17: 相之存滅不同義也。謂本覺菩提與客塵染
T2215_.58.0785b18: 法倶轉從無始來相待成立而雖似無前後相
T2215_.58.0785b19: 非無遂前後義。猶如海水從本雖靜住但遇
T2215_.58.0785b20: 猛風縁忽發起波浪。而若風縁息時雖波浪
T2215_.58.0785b21: 先息海水終無盡義也。或本削非字作即字
T2215_.58.0785b22: 是吉也。尚若存非字者此非字可屬上句也。
T2215_.58.0785b23: 疏心王亦復至當無生滅者此合也。私云。已
T2215_.58.0785b24: 上是明自性清淨心主之遇境界風雖從縁起
T2215_.58.0785b25: 而自性不斷滅義意也。文而心性常無生滅
T2215_.58.0785b26: 者。法藏師云。經云如來藏者不在阿梨耶中。
T2215_.58.0785b27: 是故七識有生有滅。如來藏者不生不滅。解
T2215_.58.0785b28: 云。此中唯生滅是七識唯不生滅是如來藏
T2215_.58.0785b29: 二義既分。遂使梨耶無別自體故云不在中。
T2215_.58.0785c01: 此約不一義説非謂不和合。何以故此中如
T2215_.58.0785c02: 來藏不生滅即七識之不生滅故。與自生滅
T2215_.58.0785c03: 不一也。七識生滅即如來藏不生滅之生滅
| T2215_.58.0785c04: | 故。與自不生滅亦不一也 | 云云 | 私解云。是明 |
T2215_.58.0785c06: 也。又明心王心數之斷不斷義者。如釋論第
T2215_.58.0785c07: 三云。無明本覺有二義故。一者同體同相義。
T2215_.58.0785c08: 二者異體異相義。言同義者一切諸法皆是
T2215_.58.0785c09: 理故。言異義者一切諸法功徳過患各差別
T2215_.58.0785c10: 故。若據初門不可斷除。若據後門亦可斷除
T2215_.58.0785c11: 故。諸法無行契經中如是説。貪欲是涅槃恚
T2215_.58.0785c12: 癡亦如是。如是三事中有無量佛道見非見
T2215_.58.0785c13: 一相著不著亦然。此無佛無法知此名世智。
T2215_.58.0785c14: 本地契經中作如是説。根本無明闇其力最
T2215_.58.0785c15: 大故能障一切智令得不自在。斷須般若劍
T2215_.58.0785c16: 飾須功徳寶。無明海漸竭法身山徐顯如本。
T2215_.58.0785c17: 無明之相不離覺性。非可壞非不可壞故。自
T2215_.58.0785c18: 此已下顯示喩説。大海者喩阿梨耶識。此識
T2215_.58.0785c19: 有二種義。廣大圓滿如大海故。水者喩本覺
T2215_.58.0785c20: 心自性清淨心顯了明白如淨水故。風者喩
T2215_.58.0785c21: 根本無明根本不覺能起動轉慮知之識如彼
T2215_.58.0785c22: 風故。波動者喩諸戲論識。如見識識遷動流
T2215_.58.0785c23: 轉往來無常如海波故。水相風相不相捨離
T2215_.58.0785c24: 者。喩眞妄相資倶行合轉。謂本覺心不自起
T2215_.58.0785c25: 故。當資無明之力方得而起。根本無明不自
T2215_.58.0785c26: 轉故。故要因眞心之力方得而始轉。水不
T2215_.58.0785c27: 自作波故當因風之力方得作波。風不自現
T2215_.58.0785c28: 動相故要資彼水方得而現動轉相。而水非
T2215_.58.0785c29: 動性者喩本覺心。離有爲相諸本覺眞心從
T2215_.58.0786a01: 本已來遠離動念解脱結縛。體性清淨相用
T2215_.58.0786a02: 自在而不守自性故。隨無明之縁作種種相。
T2215_.58.0786a03: 如水非動性而不守自性故隨風之縁作種種
T2215_.58.0786a04: 波。故風止滅動相則滅者。喩根本無明滅戲
T2215_.58.0786a05: 論諸識皆滅無餘。本覺斷證先對治根本無
T2215_.58.0786a06: 明後對治慮知攀縁之諸識故。濕性不壞者喩
T2215_.58.0786a07: 本覺之智離斷滅法故。謂無明滅諸識皆盡
T2215_.58.0786a08: 本覺眞心無有壞滅。如彼風滅諸波皆息而
| T2215_.58.0786a09: | 清白水終不壞滅故 | 云云 | 已上論文義巧相稱 |
T2215_.58.0786a11: 是明此住心行者之利益相也。此有二種利
T2215_.58.0786a12: 益。一者於本覺心源得甚深無生觀門。二者
T2215_.58.0786a13: 斷迷心三妄執染也。漸言是對眞言門頓入
T2215_.58.0786a14: 行者故云漸也。是約行明漸義也。是無生觀
T2215_.58.0786a15: 是漸於進趣眞言門之法佛果海三密法爾常
T2215_.58.0786a16: 住無生果之初門也。此中等言是等取前所
T2215_.58.0786a17: 云六十心也。塵沙上煩惱者。元曉起信論疏
T2215_.58.0786a18: 下卷云。過恒沙等上煩惱者迷諸法門事中
| T2215_.58.0786a19: | 無知此是所知障所攝也 | 云云 | 又唯識章記有 |
| T2215_.58.0786a20: | 古徳解。意云。上煩惱者是現起惑 | 云云 | 疏名 |
T2215_.58.0786a22: 善行而名劫義也。經云知自心性是超越二
T2215_.58.0786a23: 劫者。是超妄執及時分名爲劫義也。超二劫
T2215_.58.0786a24: 者若約妄心釋之者越麁妄執及細妄執之二
T2215_.58.0786a25: 心也。約時劫論之者第一劫已過畢於第二劫
T2215_.58.0786a26: 既過證寂然界及他縁大乘二住心已。故云
T2215_.58.0786a27: 超越二劫也。此覺心不生心在第二劫終分
T2215_.58.0786a28: 心也。又瑜祇行者是善行爲劫義也。疏此中
T2215_.58.0786a29: 無爲至論中廣明者。是此大乘中所説有爲
T2215_.58.0786b01: 無爲諸生死義之若生起若對治之壞滅因縁
T2215_.58.0786b02: 義者讓彼勝鬘經寶性論佛性論所説云也。
T2215_.58.0786b03: 此無爲生死者是界外變易生死是也。縁因
T2215_.58.0786b04: 者是變易生死之此起是若因若縁是也。生
T2215_.58.0786b05: 者是變易之從因縁生起義也。壞者是變易
T2215_.58.0786b06: 之依對治道遂被滅壞義也。大乘法門章第
T2215_.58.0786b07: 三云。經下文云。生死有二種一有爲生死。二
T2215_.58.0786b08: 無爲生死。分段是有爲生死。變易是無爲生
| T2215_.58.0786b09: | 死。變易對界内名無爲實是有爲 | 文 | 問此變 |
T2215_.58.0786b11: 段用罪福不動業爲因四取爲縁。不繋分段
T2215_.58.0786b12: 用後業爲因慈悲願等爲縁。自報變易用無
T2215_.58.0786b13: 漏業爲因無明爲縁。爲物變易悲願爲因衆
| T2215_.58.0786b14: | 生相欲爲縁 | 云云 | 又章云。親生名因疎助因 |
| T2215_.58.0786b16: | 爲縁。變易生死無漏業爲因無明爲縁 | 云云 | 問 |
T2215_.58.0786b18: 生三有。如是無明住地縁無漏業因生阿羅
| T2215_.58.0786b19: | 漢辟支佛大力菩薩三種意生身 | 云云 | 問有漏 |
T2215_.58.0786b21: 者三乘聖人無漏之解。問何故名有漏業。答
T2215_.58.0786b22: 寶窟云。煩惱是漏善惡之業從於漏生。與漏
| T2215_.58.0786b23: | 相隨名有漏業 | 乃至 | 引佛性論意云。謂有三 |
T2215_.58.0786b25: 等。三流脱功徳善根失戒定慧。今無此三流
T2215_.58.0786b26: 故名無漏。業者作意爲義。則無漏作意之義
| T2215_.58.0786b27: | 故名業 | 文 | 問此壞義何。答同章云。變易之中 |
T2215_.58.0786b29: 有二處。一滅定暫滅那含已上二無餘永滅。
T2215_.58.0786c01: 無學果中變易之果小乘未滅。大乘法中變
T2215_.58.0786c02: 易之因種性暫滅。至佛乃盡變易之果。初地
| T2215_.58.0786c03: | 漸滅至佛乃盡 | 文 | 疏今且明宗義至故不詳説 |
T2215_.58.0786c05: 義具不陳説之所由也。意云。今約此住心唯
T2215_.58.0786c06: 取要而明此住心之大概宗旨。而不具明彼
T2215_.58.0786c07: 自餘之枝末傍義云也。疏然上來至心外之
T2215_.58.0786c08: 垢者。是明上來始從愚童持齋心至于此覺
T2215_.58.0786c09: 心不生心七箇住心是有漸起次第所由云
T2215_.58.0786c10: 也。謂第一愚童心是脱三途塗炭生欲界人
T2215_.58.0786c11: 天二趣也。第二嬰童無畏心是依求解脱智
T2215_.58.0786c12: 及靜慮心之厭下欣上六行智故脱欲界五趣
T2215_.58.0786c13: 地而樂欲求上生上二界之行也。第三第四
T2215_.58.0786c14: 唯蘊無我拔業因種二心是如次得聲聞縁覺
T2215_.58.0786c15: 之生空觀果而永離我執煩惱礙而得有餘無
T2215_.58.0786c16: 餘二涅槃也。是未逮法空觀也。第五證寂
T2215_.58.0786c17: 然界菩薩是依遍計所執空門纔雖遣一重法
T2215_.58.0786c18: 倒。是捨煩惱所知二障之一分而未解依他
T2215_.58.0786c19: 圓成有空中道妙理也。第六他縁大乘心是
T2215_.58.0786c20: 雖解唯識無境及三性之有空中道理而亦分
T2215_.58.0786c21: 離二障。而未解眞如本覺受妄熏而隨染變
T2215_.58.0786c22: 作諸法自在義也。今此第七覺心不生心中
T2215_.58.0786c23: 是始解眞如受妄熏而變作諸法甚深妙理
T2215_.58.0786c24: 故。亦彌重離二障垢穢染執過失云也。故從
T2215_.58.0786c25: 麁至細重重洗心垢穢而淨自心性故云轉妙
T2215_.58.0786c26: 轉深也。文對治心外之垢者。此凡九種住心
T2215_.58.0786c27: 之觀心之除染垢作用皆名爲對治心外之垢
T2215_.58.0786c28: 也。此中心者是指第十法佛内所證法爾常
T2215_.58.0786c29: 作無漏五蘊三平等境界之祕密莊嚴心也。
T2215_.58.0787a01: 凡因分淨菩提心門所攝一切法門是若極無
T2215_.58.0787a02: 自性若一道無爲等皆是令淨除此内心之外
T2215_.58.0787a03: 垢方便云也。是淨除此内心之外垢方便云
T2215_.58.0787a04: 也。是淨除此内心之外垢穢之能治藥云也。
T2215_.58.0787a05: 疏尚未開此至不思議事者。明此覺心不生
T2215_.58.0787a06: 心之尚未逮得此三密門中心内法爾三平等
T2215_.58.0787a07: 事業云也。疏從此已後方乃説之者。是明第
T2215_.58.0787a08: 十祕密心中所有妙用也。疏若不作如至其
T2215_.58.0787a09: 後微妙也者。是明上來七重住心之重重生
T2215_.58.0787a10: 起所由也。是待麁而成細義故也。若麁細不
T2215_.58.0787a11: 對辨者因何方便而可知凡此十重住心如次
T2215_.58.0787a12: 麁細相望時前麁淺後是轉細轉妙甚深微絶
T2215_.58.0787a13: 義云也。疏經云復次祕密主至先歎功徳者。
T2215_.58.0787a14: 是牒本經文從下釋此意中是總釋此文大意
T2215_.58.0787a15: 也。上來覺心不生心等但是約顯家淺略行
T2215_.58.0787a16: 相而既明其義云也。從此下是約兼修眞言
T2215_.58.0787a17: 行門義而明此淨菩提心門義云也。是即一
T2215_.58.0787a18: 道無爲及極與自性心是也。若據高野和上
T2215_.58.0787a19: 御意者從是下有三箇住心。謂一者一道無
T2215_.58.0787a20: 爲心。二者極無自性心。三者祕密莊嚴心也。
T2215_.58.0787a21: 然約本經文科判此三重住心者。謂經云眞
T2215_.58.0787a22: 言門修行至皆成就者。是總標彼三重住心
T2215_.58.0787a23: 之所作妙行也。故應知本經所云復次祕密
T2215_.58.0787a24: 主乃至悉皆成就者。是總明一道極無祕密
T2215_.58.0787a25: 莊嚴之三箇住心之總相證文也。般若僧正
T2215_.58.0787a26: 大疏抄記云。一道無爲與極無自性住心經
T2215_.58.0787a27: 文相交難見別意。一道者佛知見即佛性。此
T2215_.58.0787a28: 佛性自性清淨故云極無自性也。譬如眞金
T2215_.58.0787a29: 毎値阿練其形萬差而其性不故也。問爾者
T2215_.58.0787b01: 可云極有自性住心。何云極無自性也。答
| T2215_.58.0787b02: | 其攝相歸性爾云可也 | 文 | 經云所謂空性至越 |
T2215_.58.0787b04: 境界相及觀心之作用也。經云等虚空無邊
T2215_.58.0787b05: 至昇住此地者是文別明第九極無自性心之
T2215_.58.0787b06: 所觀境界及觀行所成功徳與未離過失義
T2215_.58.0787b07: 也。經云此四分之一度於信解者。是別略示
T2215_.58.0787b08: 第十祕密莊嚴心内證果海佛地相也。是依
T2215_.58.0787b09: 祕藏寶鑰文及十住心論意作此科判也。問
T2215_.58.0787b10: 以一道無爲心爲第八住心以極無自性心爲
T2215_.58.0787b11: 第九住心者。何此大疏第三辨阿闍梨義處
T2215_.58.0787b12: 云如説觀蘊阿頼耶覺自心本不生即攝諸經
T2215_.58.0787b13: 八識三性義。如説極無自性心十縁生句即
T2215_.58.0787b14: 攝華嚴般若種種不思議境界皆入其中。如
T2215_.58.0787b15: 説如實知自心名一切種智則佛性一乘如來
T2215_.58.0787b16: 藏皆入其中。於種種聖言無不統其精要。若
T2215_.58.0787b17: 能持是心印廣開一切法門。是名通達三乘
| T2215_.58.0787b18: | 云云 | 今案是説文於先列極無自性心後次更 |
T2215_.58.0787b20: 爲第八心。以一道無爲心而可爲第九住心
T2215_.58.0787b21: 也。況又准此處疏現文者更應無明第十祕
T2215_.58.0787b22: 密莊嚴住心之文説也。一道無爲心之外不
T2215_.58.0787b23: 明祕密莊嚴心故也。答今案此處疏文。謂大
T2215_.58.0787b24: 底其文義者總略也。所以者何。初劫明唯蘊
T2215_.58.0787b25: 無我心處則含攝拔業因種心也。第二劫處
T2215_.58.0787b26: 明他縁大乘及覺心不生而含攝證寂然界大
T2215_.58.0787b27: 乘心也。又明第三劫住心處交雜是明極無
T2215_.58.0787b28: 自性心處則含攝一道無爲心也。是二箇住
T2215_.58.0787b29: 心大底相似故也。但於如實知自心名一切
T2215_.58.0787c01: 種等文者。是更明第十祕密莊嚴住心也。專
T2215_.58.0787c02: 不謂明一道無爲心之句也。以何知爾者。此
T2215_.58.0787c03: 處文唯説一道無爲心而不明祕密莊嚴心
T2215_.58.0787c04: 者。何唯以此住心之中能證智慧可名一切
T2215_.58.0787c05: 種智耶。唯了知一道無爲住心義而未了知
T2215_.58.0787c06: 三密境界者。豈有一切種智名耶。此文中
T2215_.58.0787c07: 云如實知自心等文者此准疏上來處處文多
T2215_.58.0787c08: 約一道無爲住心而作其解釋也。約此常例
T2215_.58.0787c09: 習雖似明一道無爲心義。而尋理實唯慈氏
T2215_.58.0787c10: 儀軌祕説文有於祕密莊嚴心境界即爲如實
T2215_.58.0787c11: 知自心之名爲菩提心義也。故其文云。觀遏
T2215_.58.0787c12: 字變成法界塔在於圓明中。又轉變塔成慈
T2215_.58.0787c13: 氏本尊身。乃至如實知自心即是母地心。初
| T2215_.58.0787c14: | 發心時便成正覺等 | 云云 | 此文豈非明祕密莊 |
T2215_.58.0787c16: 云。如實知自心者非謂心性都無。自性清
T2215_.58.0787c17: 淨無改性故云本不生。謂雖有心性而無變
| T2215_.58.0787c18: | 易故云本不生也 | 云云 | 又十住心論第十云。祕 |
T2215_.58.0787c20: 實證悟自身之數量。所謂胎藏海會曼荼羅
| T2215_.58.0787c21: | 金剛界會曼荼羅 | 文 | 焉知此文是不唯示一道 |
T2215_.58.0787c23: 實佛性如來藏與一乘等名義者於三密境界
T2215_.58.0787c24: 往往有此等名義也。謂灌頂法中佛性三昧
T2215_.58.0787c25: 耶戒等有此名也。又疏三云。遮字無遷變即
| T2215_.58.0787c26: | 佛性 | 文 | 又大日經説。無盡莊嚴藏者即是如 |
| T2215_.58.0787c27: | 來藏也 | 云云 | 理趣般若經云。一切皆有情如 |
T2215_.58.0787c29: 如來三密門金剛一乘甚深教等者豈不是
T2215_.58.0788a01: 耶。即知明第十祕密心義也。問若爾者大疏
T2215_.58.0788a02: 於何處文慥明十住心之前後次第相耶。答
T2215_.58.0788a03: 第七卷云。復次如此經初品中義。若了知唯
T2215_.58.0788a04: 蘊無我乃至證寂然界時當約我人衆生壽者
T2215_.58.0788a05: 本不生故。明種種法門。以五喩觀察性空時
T2215_.58.0788a06: 當約諸蘊本不生故明種種法門。觀察蘊阿
T2215_.58.0788a07: 頼耶乃至覺心前後際不可得時當約心之影
T2215_.58.0788a08: 像本不生故明種種法門。極無自性心生時
T2215_.58.0788a09: 當約淨菩提心本不生故明種種法門。乃至
T2215_.58.0788a10: 如來地當約大悲胎藏曼荼羅究竟不生義明
| T2215_.58.0788a11: | 種種法門 | 文 | 此文正是明十住心之出世間心 |
T2215_.58.0788a13: 第心相方其相云何。答初文云若了知唯蘊
T2215_.58.0788a14: 無我者。是文明第四唯蘊無我住心也。次文
T2215_.58.0788a15: 云乃至證寂然界乃至明種種法門者。是文
| T2215_.58.0788a16: | 明第五拔業因種住心也 | 已上是小 乘住心 | 次文云以五 |
| T2215_.58.0788a18: | 是心方攝第六他縁 大乘心之初分也 | 次文云觀察蘊阿頼耶等者。 |
T2215_.58.0788a20: 至覺心前後際不可得者。是文是明第七覺
T2215_.58.0788a21: 心不生住心相也。次文云當約心之影像本
T2215_.58.0788a22: 不生故明種種法門者。是文明第八一道無
T2215_.58.0788a23: 爲住心也。文云極無自性乃至明種種法門
T2215_.58.0788a24: 者是文明第九極無自性住心也。乃至如來
T2215_.58.0788a25: 至明種種法門者。是文明第十祕密莊嚴住
T2215_.58.0788a26: 心也。依此疏證文次第説故大師建立十住
T2215_.58.0788a27: 心次第也。文即是欲明乃至先歎其功徳者。
T2215_.58.0788a28: 意云。若以凡夫身而直入此眞言門修行此
T2215_.58.0788a29: 三平等教法者。是即直往涅槃是也。若以
T2215_.58.0788b01: 此行如次第漸漸修習雖於三無數曠劫須所
T2215_.58.0788b02: 可修得六度四攝四無量心等一切所修善
T2215_.58.0788b03: 行。而唯是依法佛三密加持速疾功力故。只
T2215_.58.0788b04: 一生頃修得如是廣大功徳智慧而到妙覺果
T2215_.58.0788b05: 海云也。以此殊勝利益而示於眞言門初修
T2215_.58.0788b06: 業菩薩。而能令彼勤進而欲令信受奉行尊
T2215_.58.0788b07: 重讃歎故。先歎此速疾妙用云也。菩提心論
T2215_.58.0788b08: 云。從凡入佛位者即此三摩地者。又云。若人
T2215_.58.0788b09: 求佛惠通達菩提心父母所生身速證大覺位
| T2215_.58.0788b10: | 云云 | 三摩地儀軌云。若有衆生遇此教晝夜 |
| T2215_.58.0788b12: | 覺 | 云云 | 此等文是明即身成佛義意也。疏經 |
T2215_.58.0788b14: 遲鈍修行之用或不必退失。而對彼今顯此
T2215_.58.0788b15: 三密教行速疾用及必定妙用也。此義如金
T2215_.58.0788b16: 剛頂五祕密儀軌云。若於顯教修行者久經
T2215_.58.0788b17: 三大無數劫然後證成無上菩提。於其中間
T2215_.58.0788b18: 十進九退。或證七地以所集福智慧迴向聲
T2215_.58.0788b19: 聞縁覺道果仍不能證無上菩提。若依毘盧
T2215_.58.0788b20: 遮那自受用身所説内證自覺聖智法及大普
T2215_.58.0788b21: 賢金剛薩埵他受用身智。即於現生遇逢曼
T2215_.58.0788b22: 荼羅阿闍梨得入曼荼羅。爲具足羯磨以普
T2215_.58.0788b23: 賢三摩地引入金剛薩埵入其身中。由加持
T2215_.58.0788b24: 威徳力故於須臾頃當證無量三昧耶無量陀
T2215_.58.0788b25: 羅尼門。以不思議法能變易弟子倶生我執
T2215_.58.0788b26: 種子應時集得身中一大阿僧祇劫所集福徳
T2215_.58.0788b27: 智慧則爲生在佛家。纔見曼荼羅則種金剛
T2215_.58.0788b28: 界種子具受灌頂受職金剛名號。從此已後
| T2215_.58.0788b29: | 受得廣大甚深不思議法超越二乘十地 | 云云 |
T2215_.58.0788c02: 之淨菩提心門中解諸法空理菩薩之所觀法
T2215_.58.0788c03: 空觀相。是若異與前於顯教中修行淨菩提
T2215_.58.0788c04: 心門菩薩之所觀法空觀義耶。答此義最要
T2215_.58.0788c05: 之中要也。今私案之義之義意云。修行單顯
T2215_.58.0788c06: 教諸菩薩所修法空觀是唯觀隨縁諸法之二
T2215_.58.0788c07: 種生死境界及淨分依他性之假有性空義。
T2215_.58.0788c08: 而未能雙觀法佛所證無漏五蘊三平等之眞
T2215_.58.0788c09: 實常住境界性也。而此入眞言門淨菩提心
T2215_.58.0788c10: 之菩薩所解法空觀是雙觀隨縁之法空與法
T2215_.58.0788c11: 爾不空法身之二種境界故與彼懸異也。此
T2215_.58.0788c12: 義如涅槃經第二十七云。善男子佛性者名
T2215_.58.0788c13: 第一義空。第一義空名爲智慧。所言空者不
T2215_.58.0788c14: 見空與不空。智者見空及與不空常與無常
T2215_.58.0788c15: 苦之與樂我與無我。空者一切生死不空者謂
T2215_.58.0788c16: 大涅槃。乃至無我者即是生死我者謂大涅
T2215_.58.0788c17: 槃。見一切空不見不空不名中道。乃至中道
T2215_.58.0788c18: 者名爲佛性以是義故佛性常恒無有變易。
| T2215_.58.0788c19: | 無明覆故令諸衆生不能得見 | 云云 | 私云。如是 |
T2215_.58.0788c21: 而觀之也。又聲字實相義云。法然隨縁有能
| T2215_.58.0788c22: | 迷亦能悟 | 文 | 即是義意耳。釋大衍論第二所 |
T2215_.58.0788c24: 心至自然具足者。是明眞言門直往菩薩之
T2215_.58.0788c25: 法然有與隨縁空二觀相雙修時所得利益甚
T2215_.58.0788c26: 大義也。疏譬如有世至乘法有殊者。是以喩
T2215_.58.0788c27: 亦成眞言門三密妙行速疾勝用也。此中喩
T2215_.58.0788c28: 意云。以世人乘舟車跋渉險難惡路得達五
T2215_.58.0788c29: 百由旬義。合修行單顯教菩薩久經三無數
T2215_.58.0789a01: 劫後成佛果義也。此達者出過義也。此修行
T2215_.58.0789a02: 眞言門神通乘直往菩薩於可修行三無數劫
T2215_.58.0789a03: 頃廣行法。而速一生間決定修得之而成彼
T2215_.58.0789a04: 果分佛位云也。五百由旬者。吉藏師法華玄
T2215_.58.0789a05: 第八云。三界爲三百。聲聞地爲四百。縁覺
T2215_.58.0789a06: 地爲五百也。問以何義故作此釋耶。答今以
T2215_.58.0789a07: 二義作如此判。一者三百爲凡夫地二百爲
T2215_.58.0789a08: 二乘地。此二障於佛道須勉斯二障故。釋
T2215_.58.0789a09: 論云。菩薩退有二事。一貪三界二乘小乘。今
| T2215_.58.0789a10: | ＊勉二退故得入菩薩位進至寶所 | 云云 | 今私案 |
T2215_.58.0789a12: 旬也。指一佛乘名爲寶所道場也。此一佛乘
T2215_.58.0789a13: 者是出過前五百由旬路之處是也。謂以三
T2215_.58.0789a14: 界如次配三百由旬也。以二乘合配第四百
T2215_.58.0789a15: 由旬也。故經云以方便力於險道中過三百
T2215_.58.0789a16: 由旬化作一城者。是合二乘二涅槃而爲一
T2215_.58.0789a17: 化城義也。是當第四百由旬義也。以三乘共
T2215_.58.0789a18: 教中所明佛菩薩之所得菩提涅槃名爲第五
T2215_.58.0789a19: 百由旬也。過此第五百由旬已更有法華一
T2215_.58.0789a20: 乘之佛果之寶所道場菩提涅槃果徳云也。
T2215_.58.0789a21: 故天台法華疏第七云。大論六十六云。嶮道
T2215_.58.0789a22: 是世間。一百由旬是欲界。二百色界。三百
T2215_.58.0789a23: 無色界。四百是二乘。又倒出數一百是二乘
T2215_.58.0789a24: 道。二百是無色。三百是色界。四百是欲界。此
T2215_.58.0789a25: 經明五百由旬即菩薩道。若過五百即入佛
| T2215_.58.0789a26: | 道 | 云云 | 疏又世尊至中路稽留也者。是重所 |
T2215_.58.0789a28: 之者。是爲教誡此眞言行菩薩之隨分得彼
T2215_.58.0789a29: 種因海功徳者於其中途是若生己證得慢想
T2215_.58.0789b01: 故方止息後祕密莊嚴乘中勝進行而不欲求
T2215_.58.0789b02: 此眞言門中殊勝果海功徳法人故。今方此
T2215_.58.0789b03: 十住心之中諸乘前後相望。以前心爲麁劣
T2215_.58.0789b04: 以後心爲細妙云也。故極無自性已還之住
T2215_.58.0789b05: 心猶帶麁淺義也。唯祕密莊嚴心唯獨有殊
T2215_.58.0789b06: 妙義也。疏復次如輪至王具體故者。是重以
T2215_.58.0789b07: 喩歎此直往眞言行菩薩所修功徳也。謂此
T2215_.58.0789b08: 菩薩雖未窮滿法佛果位。而以此三密妙行
T2215_.58.0789b09: 備衆徳不久只一生頃諸因分衆行皆悉成就
T2215_.58.0789b10: 故。猶如輪王太子初生時雖幼稚而未廣遍
T2215_.58.0789b11: 習諸伎藝而此大根性聰利故堪大人之器
T2215_.58.0789b12: 也。三十二相具足可繼輪王位可領四洲相
T2215_.58.0789b13: 相當也。疏眞言行者至具體法身者。是合喩
T2215_.58.0789b14: 也。此眞言行直往菩薩是修行淨菩提心門
T2215_.58.0789b15: 時是只於一生頃集得無數曠劫可修集普賢
T2215_.58.0789b16: 行願也。而大悲萬行智慧方便妙用皆悉成
T2215_.58.0789b17: 就故。即是於法佛性得功徳速可顯得故。云
T2215_.58.0789b18: 即是毘盧遮那具體法身也。疏故經云無量
T2215_.58.0789b19: 至悉成就也者。以散釋意歸本經文也。疏又
T2215_.58.0789b20: 如王子至亦復如是者釋本經云天人世間之
T2215_.58.0789b21: 所歸依文也。此有開喩合喩也。疏已爲天人
T2215_.58.0789b22: 至作大歸依者。約合而釋此意也。疏若常途
T2215_.58.0789b23: 諸至即名爲佛者。是但約單證此淨菩提心
T2215_.58.0789b24: 門行者之因分究竟證者。諸論名爲佛果云
T2215_.58.0789b25: 也。故釋大衍論第一云。如是八種諸佛所得
T2215_.58.0789b26: 耶。諸佛所得。得於諸佛不故。如是修行種
| T2215_.58.0789b27: | 因海是焉 | 云云 | 又第十云。諸佛者即是不二摩 |
T2215_.58.0789b29: 勝故。大本華嚴契經中作如是説。其圓圓海
T2215_.58.0789c01: 得諸佛勝。其一切佛不能成就圓圓海劣故。
T2215_.58.0789c02: 若爾何故分流華嚴契經中作如是説。盧舍
T2215_.58.0789c03: 那佛三種世間攝法無餘彼佛身心亦復無有
T2215_.58.0789c04: 所不攝焉。盧舍那佛雖攝三種世間而攝不
| T2215_.58.0789c05: | 攝異。是故無過 | 云云 | 解云。但約證得單淨菩 |
T2215_.58.0789c07: 窮盡證得三密境界佛名爲性徳圓圓海佛
T2215_.58.0789c08: 也。疏是故舍利至不能測量者。是從下別約
T2215_.58.0789c09: 一道無爲心歎此心之隨分祕密甚深妙徳
T2215_.58.0789c10: 也。疏文是故舍利弗等者。是指法華經説也。
T2215_.58.0789c11: 彼經有二種門。一者迹門。二者本門也。迹
T2215_.58.0789c12: 門者於一乘始覺本法而令歸攝三乘五乘法
T2215_.58.0789c13: 也。本門者於一乘本覺本法令歸攝始覺之
T2215_.58.0789c14: 末法也。而於此中約初迹門中爲舍利弗等
T2215_.58.0789c15: 三根聲聞佛説境行一乘。所謂三乘五乘七
T2215_.58.0789c16: 方便九法界皆有一乘佛性理故。會三乘五
T2215_.58.0789c17: 乘等行即令攝入一佛乘義也。然以舍利子
T2215_.58.0789c18: 等利根明智聲聞及獨覺乘并大乘通教菩薩
T2215_.58.0789c19: 等智解而不能測量此甚深理趣云也。是即
T2215_.58.0789c20: 爲今淨菩提心門佛智境界是也。但彼法華
T2215_.58.0789c21: 一乘是約單顯教作此説也。疏以行者得至名
T2215_.58.0789c22: 爲祕密者。是亦約法華經中本門義而歎此
T2215_.58.0789c23: 住心之隨分甚深微妙徳也。彼經本門意是
T2215_.58.0789c24: 明此一乘果相也。案彼經涌出品意。謂從下
T2215_.58.0789c25: 方地中涌出千世界微塵數大菩薩是人所備
T2215_.58.0789c26: 功徳深妙也。然一生補處等覺彌勒等諸大
T2215_.58.0789c27: 菩薩於自智慧力都尚不能覺知此中一人菩
T2215_.58.0789c28: 薩之心行及本末因縁發心修行時分能化此
T2215_.58.0789c29: 人佛及此菩薩之所住遊化處等事云也。何
T2215_.58.0790a01: 況知千世界微塵數人若干本末因縁等義
T2215_.58.0790a02: 耶。因之墮疑網而彌勒菩薩以此事而啓請
T2215_.58.0790a03: 佛。佛則於彼經壽量品中説此問之答也。其
T2215_.58.0790a04: 答意云。我釋迦牟尼佛報身成道是實過無
T2215_.58.0790a05: 量無邊久遠劫以前成無上佛果畢。然則其
T2215_.58.0790a06: 成佛後從久遠無數劫以來能教化此微塵數
T2215_.58.0790a07: 大菩薩令發道心云也。此報身久遠壽量是
T2215_.58.0790a08: 如來自受用身本地果報也。此佛所居淨土
T2215_.58.0790a09: 名常寂光土。此土三際不變易三劫火水風
T2215_.58.0790a10: 三災不能毀壞此淨土云也。故彼經云。衆生
T2215_.58.0790a11: 見劫盡大火所燒時我此土安穩天人常充
| T2215_.58.0790a12: | 滿等 | 云云 | 是此報身成道久遠義也。是故以 |
T2215_.58.0790a14: 本覺本法也。故十住心論八云。指本遮末談
| T2215_.58.0790a15: | 成覺之久遠 | 云云 | 而此千世界微塵數諸菩薩 |
T2215_.58.0790a17: 現之内眷屬故。約彼修因向果門者彌勒菩
T2215_.58.0790a18: 薩者迹雖示現等覺補處位。而尚未知識此
T2215_.58.0790a19: 地涌菩薩衆之中一人也。是則表示此一道
T2215_.58.0790a20: 無爲住心之佛。依能修得此淨菩提心門之
T2215_.58.0790a21: 諸法性空妙理故。即有成就如此祕密甚深
T2215_.58.0790a22: 徳云也。文以行者得此心時等者。謂眞言行
T2215_.58.0790a23: 者修學此淨菩提心門。若到證達位時知見
T2215_.58.0790a24: 本覺本有之身土及自内證眷屬諸菩薩衆云
T2215_.58.0790a25: 也。故菩提心論云。當知一切法空已悟法本
T2215_.58.0790a26: 不生心體自如不見身心。住於寂滅平等究
T2215_.58.0790a27: 竟眞實之智令無退失。妄心若起知而勿隨。
| T2215_.58.0790a28: | 妄若息時心源空寂。萬徳斯具妙用無窮 | 云云 |
T2215_.58.0790b01: 所證眷屬也。然物云何與彌勒居同一處而
T2215_.58.0790b02: 同修對治道云耶。答此菩薩衆者示現同假
T2215_.58.0790b03: 居因位而修行佛道之相故。此菩薩同與彼
T2215_.58.0790b04: 補處彌勒之垂迹因位之行業云也。故云同
T2215_.58.0790b05: 會一處也。又義上行等菩薩與彌勒共同修
T2215_.58.0790b06: 學淨菩提心處法故名爲同會一處云也。疏
T2215_.58.0790b07: 是故此事名爲祕密者。是總結一道無爲心
T2215_.58.0790b08: 之具徳也。上來約一道無爲住心明淨菩提
T2215_.58.0790b09: 心義了。從此下且約極無自性心明淨菩提
T2215_.58.0790b10: 心義也。疏又此菩薩至復名祕密者。是文約
T2215_.58.0790b11: 彼極無自性心則明淨菩提心門法之具徳義
T2215_.58.0790b12: 也。謂前一道無爲心與此極無自性心者。其
T2215_.58.0790b13: 義稍相隣近故於同一處經文而是疏主開作
T2215_.58.0790b14: 二途解釋也。依此二種住心稍相隣近義故。
T2215_.58.0790b15: 菩提心論合明極無自性心與一道無爲心。
T2215_.58.0790b16: 其文云。復次諸佛慈悲從眞起用救攝衆生
T2215_.58.0790b17: 應病與藥施諸法門。隨其煩惱對治迷津遇
T2215_.58.0790b18: 栰達於彼岸法已應捨無自性故。如大毘盧
T2215_.58.0790b19: 遮那成佛經云諸法無相爲虚空相。作是觀
| T2215_.58.0790b20: | 已名勝義菩提心 | 云云 | 文於畢竟淨心中者。是 |
T2215_.58.0790b22: 淨心也。文普集會十方法界等者。法藏師
T2215_.58.0790b23: 華嚴經旨歸云。初果徳衆者。謂盡法界一切
T2215_.58.0790b24: 諸佛皆在舍那海印中現。同於此會共説華
T2215_.58.0790b25: 嚴。然有二類一能加衆如第一會中盡十方
T2215_.58.0790b26: 一切諸佛悉現其身加於普賢。餘准之。二證
T2215_.58.0790b27: 法衆如發心品末十方各有萬佛刹塵數諸佛
T2215_.58.0790b28: 悉號法惠。現身讃述一切十方皆亦如是。又
T2215_.58.0790b29: 性起品十方各有八十不可説百千億那由他
T2215_.58.0790c01: 世界微塵數如來同名普賢。現身讃述十方
T2215_.58.0790c02: 亦爾。皆云我等諸佛爲未來菩薩故護持此
T2215_.58.0790c03: 經令久住世也。第七會末亦盡十方諸佛現
T2215_.58.0790c04: 面讃證述同解云。當知示現今此經住世並
T2215_.58.0790c05: 是佛力。二常隨衆者如普賢等十佛世界微
T2215_.58.0790c06: 塵數等大菩薩衆是盧舍那内眷屬故動止常
T2215_.58.0790c07: 相隨。周遍一切微塵道處於華藏界助成能
T2215_.58.0790c08: 化顯一乘法。如舍利弗等千二百五十比丘
T2215_.58.0790c09: 與釋迦佛亦常相隨於娑界助佛揚化説三乘
| T2215_.58.0790c10: | 故 | 云云 | 文亦自能普詣乃至諸天人莫能知者 |
| T2215_.58.0790c11: | 云云 | 又藏公華嚴綱目章云。第八會佛在舍 |
T2215_.58.0790c13: 自入如來師子奮迅三昧説法界法門。並善
T2215_.58.0790c14: 財童子歴百一十城求善知識所得法門。於
| T2215_.58.0790c15: | 中有一品。經謂入法界品 | 云云 | 又云。童子詢 |
| T2215_.58.0790c16: | 友於南國百十城以一生 | 云云 | 文唯獨明了等 |
T2215_.58.0790c18: 妙惠及作微妙佛事者。是則此極無自性心
T2215_.58.0790c19: 之菩薩獨所作證也。餘三乘果人及世間
T2215_.58.0790c20: 人天等者。不能知解此菩薩之所爲事業
T2215_.58.0790c21: 本迹義也。疏由此因縁復名祕密者。是約
T2215_.58.0790c22: 極無自性心而結成祕密義也。自下更返明
T2215_.58.0790c23: 一道無爲住心不共徳也。疏前二劫中至支
T2215_.58.0790c24: 佛地也者。是如彼智度論所明共不共般若
T2215_.58.0790c25: 義。而今大日經意復約一道無爲心之行者
T2215_.58.0790c26: 而論共不共義也。彼智度論所云共般若者。
T2215_.58.0790c27: 約遍計所執空門明人法皆空之偏眞理説
T2215_.58.0790c28: 爲共般若義也。不共般若義者約不空如來
T2215_.58.0790c29: 藏義而明如來藏中具足恒沙功徳無量性得
T2215_.58.0791a01: 之一乘佛性義。名爲不共般若義也。説此
T2215_.58.0791a02: 一乘妙義唯令被菩薩機故名爲不共般若
T2215_.58.0791a03: 也。疏前二劫中者此義或是他縁大乘覺心
T2215_.58.0791a04: 不生二箇住心是也。此二種住心者是倶菩
T2215_.58.0791a05: 薩乘故名爲共三乘行也。又解者前二劫者
T2215_.58.0791a06: 是前第二瑜祇劫中證寂然界大乘菩薩也。
T2215_.58.0791a07: 此菩薩者明預三乘同坐一解脱床同證偏眞
T2215_.58.0791a08: 理而終應入無餘涅槃人也。疏雖云及二乘
T2215_.58.0791a09: 至不知所趣者。是文更亦約一道無爲住心
T2215_.58.0791a10: 而明此一道心之行者不共於二乘義也。此
T2215_.58.0791a11: 義意云。文雖須菩提等者。是於三乘通教大
T2215_.58.0791a12: 乘之大品般若經等中。約遍計所執空門教
T2215_.58.0791a13: 意須菩提等大聲聞人自悟解人法二空理而
T2215_.58.0791a14: 方承世尊教勅爲餘聲聞衆及人天大會演説
T2215_.58.0791a15: 此人法二空門法也。雖爾未離二乘法之終
T2215_.58.0791a16: 入灰炭之行云也。又此須菩提等諸大聲聞
T2215_.58.0791a17: 人未悟入法華一乘妙義也。此須菩提等四
T2215_.58.0791a18: 十餘年後待説法華一乘之中會權三乘令歸
T2215_.58.0791a19: 實一乘説。今初悟入一道無爲自性清淨本
T2215_.58.0791a20: 覺眞心妙理遂應顯得之義也。此義如法華
T2215_.58.0791a21: 信解品中迦葉領解偈云。佛勅我等説最上
T2215_.58.0791a22: 道。修習此者當得成佛。我承佛教爲大菩
T2215_.58.0791a23: 薩。以諸因縁種種譬喩若干言辭説無上道。
| T2215_.58.0791a24: | 但爲菩薩演其實事。而不爲我説斯眞要 | 云云 |
T2215_.58.0791a26: 云。我等若聞淨佛國土教化衆生都無欣樂。
T2215_.58.0791a27: 所以者何一切諸法皆悉空寂無生無滅無大
| T2215_.58.0791a28: | 無小無漏無爲。如是思惟不生喜樂 | 云云 | 問此 |
T2215_.58.0791b01: 耶。答此文意如解深密經説。是約第二時教
T2215_.58.0791b02: 意依遍計所執空門義説一切諸法無生無滅
T2215_.58.0791b03: 等理也。故惠沼唯識有義燈云。解深密經一
T2215_.58.0791b04: 切諸法皆無自性無生無滅本來寂靜自性涅
| T2215_.58.0791b05: | 槃者。依遍計所執與圓成説 | 云云 | 此説即是義 |
T2215_.58.0791b07: 教三乘聖者之倶迷惑此祕密一乘法義也。
T2215_.58.0791b08: 故法華第一序品云。諸求三乘人若有疑悔
T2215_.58.0791b09: 者。佛當爲除斷令盡無有餘。又方便品云。有
T2215_.58.0791b10: 諸聲聞漏盡阿羅漢阿若憍陳如等千二百人。
T2215_.58.0791b11: 乃至各作是念。今者世尊何故慇懃稱歎方
T2215_.58.0791b12: 便而作是言。佛所得法甚深難解有所言説
T2215_.58.0791b13: 意趣難知。一切聲聞辟支佛所不能及。佛説
T2215_.58.0791b14: 一解脱義我等亦得此法到於涅槃。而今不知
| T2215_.58.0791b15: | 此義所趣 | 云云 | 又云。求佛諸菩薩大數有八萬 |
| T2215_.58.0791b16: | 等 | 云云 | 此則是義意也。疏乃名直至支佛地也 |
T2215_.58.0791b18: 也者。是歎此淨菩提心門修行菩薩之應供
T2215_.58.0791b19: 福田徳也。疏已歎入眞言門功徳竟者。是文
T2215_.58.0791b20: 者是總明結歎能入眞言門之一道無爲心極
T2215_.58.0791b21: 無自性心之甚深微妙勝功徳畢云也。疏然
T2215_.58.0791b22: 行者復以何法入此門耶者。是亦更問發此
T2215_.58.0791b23: 淨菩提心門菩薩之於此淨菩提心門中所悟
T2215_.58.0791b24: 入之所觀境界相也。疏故經次云至喩此心
T2215_.58.0791b25: 也者。是擧明所觀境界之眞如理性之經文
T2215_.58.0791b26: 而略釋此所引本經文大意也。此所引本經
T2215_.58.0791b27: 文者。是通一道極無兩住心之所觀觀法義
T2215_.58.0791b28: 也。疏前劫悟萬法唯心心外無法者。是文者
T2215_.58.0791b29: 是以前所辨他縁大乘心之所悟入蘊阿頼耶
T2215_.58.0791c01: 之中唯識義則爲淺近唯心義云也。其正意
T2215_.58.0791c02: 者是約以依他起法即爲本體而成唯心義故
T2215_.58.0791c03: 爲淺近義也。疏今觀此心至遍一切身者。是
T2215_.58.0791c04: 文者約一道極無兩住心而明甚深唯心義
T2215_.58.0791c05: 也。是義意者是以眞如本覺理之眞心義而
T2215_.58.0791c06: 爲唯心義也。故上所引經文云。菩提所謂空
T2215_.58.0791c07: 性空性即是自心等虚空性者。即此義意也。
T2215_.58.0791c08: 謂本覺者是帶神解義與眞實義故名爲心識
T2215_.58.0791c09: 義也。以本覺眞心名爲遍照義也。故起信論
T2215_.58.0791c10: 以本覺眞心名爲六種義。所謂一大智慧光
T2215_.58.0791c11: 明義。二遍照法界義。三眞實識知義。四常
T2215_.58.0791c12: 樂我淨義。五不變義。六自在義也。依具足此
T2215_.58.0791c13: 六義故指本覺心名爲毘盧遮那遍一切身
T2215_.58.0791c14: 也。故普賢觀經云。毘盧遮那遍一切處其佛
T2215_.58.0791c15: 住所名常寂光。乃至云。不住身心相處不見
T2215_.58.0791c16: 有無諸法相如寂解脱。乃至般若波羅蜜多
| T2215_.58.0791c17: | 是色常住法故 | 云云 | 此義意云。以本覺智性名 |
T2215_.58.0791c19: 寂光土云也。是即依正不二義也。疏以心如
T2215_.58.0791c20: 是至入阿字門者。是明以如是甚深唯心之
T2215_.58.0791c21: 心境二義而令歸入阿字本不生眞如一實理
T2215_.58.0791c22: 義也。疏故離於根境者。是引經文即釋成淨
T2215_.58.0791c23: 菩提心門中遠離心與境差別義也。疏影像
T2215_.58.0791c24: 不出常寂滅光故曰無相者。又釋成經所云
T2215_.58.0791c25: 菩提心無相文也。文影像不出常寂光者。是
T2215_.58.0791c26: 即應化佛所現身土色身差別無量功徳法門
T2215_.58.0791c27: 名爲影像義也。如是影像功徳法門者。是於
T2215_.58.0791c28: 眞如本覺之本質法是明鏡上而影現。是影
T2215_.58.0791c29: 像之色身等云也。疏以心實相覺心之實相
T2215_.58.0792a01: 者。是即成甚深眞實之唯識義也。謂能縁心
T2215_.58.0792a02: 所縁境倶同唯眞如本覺法故名爲唯心也。
T2215_.58.0792a03: 疏境智皆是至曰無境界者。是成唯心義也。
T2215_.58.0792a04: 謂依起信論摩訶衍論意者。以眞如性一法
T2215_.58.0792a05: 爲所縁義。亦以即此眞如之本覺義爲能縁
T2215_.58.0792a06: 義也。故能縁與所縁其性無二無別義也。境
T2215_.58.0792a07: 智皆是般若波羅蜜故曰無境界者。是釋成
T2215_.58.0792a08: 經文所云無境界義也。謂是一切諸法者皆
T2215_.58.0792a09: 不出本覺眞如理性云也。觀察此道理者名
T2215_.58.0792a10: 爲淨菩提心門之菩薩也。疏以此中十至復
T2215_.58.0792a11: 成戲論者。是成此一道及極無二箇住心之
T2215_.58.0792a12: 十喩意之殊勝義也。文望前十喩者是指前
T2215_.58.0792a13: 第二劫證寂然界心中十喩及他縁大乘心中
T2215_.58.0792a14: 十喩也故疏第三意云。第一即空幻者是證
T2215_.58.0792a15: 寂然界心之所觀十喩也。第二即心幻者。是
T2215_.58.0792a16: 他縁大乘心之所觀十喩也。第三不思議幻
T2215_.58.0792a17: 者是一道極無兩心之所觀十喩法是也。而
T2215_.58.0792a18: 以前二劫中即空即心兩十喩即爲淺近戲論
T2215_.58.0792a19: 説也。以此第三劫中一道極無中不思議幻
T2215_.58.0792a20: 等十喩爲眞實殊勝觀云也。文故名越諸戲
T2215_.58.0792a21: 論者。是釋成經文所明殊勝義也
T2215_.58.0792a22:
T2215_.58.0792a23:
T2215_.58.0792a24:
T2215_.58.0792a25:
T2215_.58.0792a26: 疏第三重微細至此相續生者。是別明第九
T2215_.58.0792a27: 極無自性住心能斷第三重極微細妄執畢。
T2215_.58.0792a28: 而堪能入眞言門淨菩提心用云也。文云曰
T2215_.58.0792a29: 離於根境等者。言以釋意令歸本經文也。依
T2215_.58.0792b01: 此文意故。十住心論第九云。等空之心於是
T2215_.58.0792b02: 始起寂滅之果果還爲因。是因是心望前顯
T2215_.58.0792b03: 教極果。於後祕心初心。初發心時便成正覺
T2215_.58.0792b04: 宜然也。初心之佛其徳不可思議。萬徳始證
| T2215_.58.0792b05: | 一心稍現 | 云云 | 即釋此極無自性住心玄意也。 |
T2215_.58.0792b07: 也。謂業壽種除者。是除斷分段生死之中業
T2215_.58.0792b08: 果命根正報依身等云也。佛樹牙生者。是標
T2215_.58.0792b09: 得不思議變易生之中身命等花報徳也。佛
T2215_.58.0792b10: 樹者指法身常住佛果也。牙生者指不思議
T2215_.58.0792b11: 變易身徳也。此變易身者是當成法性身佛
T2215_.58.0792b12: 之牙種義也。故大日經第五云。眞言遍學
T2215_.58.0792b13: 者通達祕密壇如法爲弟子燒盡一切罪壽命
T2215_.58.0792b14: 悉焚滅令彼不復生同於灰盡。已彼壽命還
T2215_.58.0792b15: 復。謂以字燒字因字而更生一切壽。乃至清
| T2215_.58.0792b16: | 淨遍無垢。以十二支句而作於彼器 | 云云 | 以此 |
T2215_.58.0792b18: 即是縁起者。是約此極無自性心而明於此
T2215_.58.0792b19: 住心之淨菩提心門中所覺了縁起諸法是即
T2215_.58.0792b20: 有爲無爲二法互相融事理該攝性相交徹義
T2215_.58.0792b21: 也。謂縁起之諸法即相是眞如理性故言不
T2215_.58.0792b22: 壞因縁而悟入法界也。此義意云。是縁起諸
T2215_.58.0792b23: 法即空義。是非如彼小乘宗所云拆法空觀
T2215_.58.0792b24: 云也。此縁起諸法即空觀方當大乘所立體
T2215_.58.0792b25: 法難解眞空義也。此義如般若心經云。色
| T2215_.58.0792b26: | 即是空空即是色受想行識亦復如是 | 云云 | 是 |
T2215_.58.0792b28: 空義也。彼空即是色者此本覺眞空妙理之
T2215_.58.0792b29: 則隨染縁能成諸有爲生滅法也。故云不動
T2215_.58.0792c01: 法界即是縁起也。故般若心經云空即色等
T2215_.58.0792c02: 也。此義如仁王般若經云。於解常自一於諦
| T2215_.58.0792c03: | 常自二了達此無二眞入第一義 | 云云 | 此義意 |
T2215_.58.0792c05: 二觀行即爲究竟了義云也。疏當知因縁生
T2215_.58.0792c06: 滅是法界生滅者。是釋成妄眞相融義也。謂
T2215_.58.0792c07: 因縁者是因縁生滅者衆縁所造諸法是也。
T2215_.58.0792c08: 此縁起諸法者即體本覺眞如理性也。然物
T2215_.58.0792c09: 即隨妄縁即流生死際而成生滅門諸法云
T2215_.58.0792c10: 也。眞如法之外更無生滅法云也。故經云空
T2215_.58.0792c11: 即是色者此義也。又法藏師云。不異常之無
T2215_.58.0792c12: 常者即此義也。疏法界不生滅即是因縁不
T2215_.58.0792c13: 生滅者。是謂諸依他因縁生滅諸法。以眞如
T2215_.58.0792c14: 法界爲其自體性故。此之所依法界性從本
T2215_.58.0792c15: 以來不生滅法故。此能依生滅法即成不生
T2215_.58.0792c16: 滅義云也。故經云色即是空者此義也。藏公
T2215_.58.0792c17: 云不異無常之常者即此義也。疏故曰離有
T2215_.58.0792c18: 爲無爲界者。結以釋文歸本文也。意云。依此
T2215_.58.0792c19: 極無自性之究竟無性觀行故。於縁起諸法
T2215_.58.0792c20: 離單生滅偏執之咎也。亦於眞如法界離單凝
T2215_.58.0792c21: 然而不隨縁執之咎也。謂執因縁法唯有生
T2215_.58.0792c22: 滅義。而何於此因縁法。即體可爲無眞如法
T2215_.58.0792c23: 界義耶。但爾云故不謂於因縁法無生滅義
T2215_.58.0792c24: 也。但爲遮俗眞隔別執故説二諦相即義也。
T2215_.58.0792c25: 又執法界理唯有凝然性。而何無隨縁性耶。
T2215_.58.0792c26: 而何於此法界理可爲無即生滅義耶。但爾
T2215_.58.0792c27: 云故不謂於法界理失其凝寂眞性也。但是
T2215_.58.0792c28: 爲遮眞俗隔別執故云爾也。是於有爲縁生
T2215_.58.0792c29: 法即離單生滅之偏執。於無爲法界理亦離
T2215_.58.0793a01: 單凝然不隨縁執云也。故藏公云。攝論云。智
| T2215_.58.0793a02: | 障極盲闇。謂眞俗別執此之謂也 | 云云 | 疏若如 |
T2215_.58.0793a04: 此句意云。此眞如法界是即縁起即無性義
T2215_.58.0793a05: 即是法爾常恒理也。諸佛出世演説此理時。
T2215_.58.0793a06: 非始有此理也。從諸佛不出世演説此義時
T2215_.58.0793a07: 以前。此法界縁起無性義常恒不變理也。此
T2215_.58.0793a08: 眞妄相即法界即縁起理。是非佛及人天造
T2215_.58.0793a09: 作法云也。疏如般若中至亦如是者。是引
T2215_.58.0793a10: 他契經文證。助釋此經云離眼耳鼻舌身意文
T2215_.58.0793a11: 也。謂且成此法界中離内六根法義也。此經
T2215_.58.0793a12: 文有三。初標法也。文云一切法趣下是也。第
T2215_.58.0793a13: 二喩也。謂文云由如百以下是也。第三合喩
T2215_.58.0793a14: 也。謂文云是故當知下是也。文云一切法趣
T2215_.58.0793a15: 眼者此句意云。説眼界即爲眞如法界意也。
T2215_.58.0793a16: 謂眼界與眞如法界即體混泯而爲無二無別
T2215_.58.0793a17: 義也。謂以眼之外都無眞如法界性。眞如法
T2215_.58.0793a18: 界性之外即都無眼界故也。彼般若經云色
T2215_.58.0793a19: 即是空空即是色受想行識亦復如是者即此
T2215_.58.0793a20: 意也。重意云。於此眞如即眼理中而令歸攝
T2215_.58.0793a21: 餘一切有爲縁起諸法而。全體遍收眞妄融
T2215_.58.0793a22: 徹義名云一切法趣眼意也。謂以妄之交徹於
T2215_.58.0793a23: 眞義故名爲眞如法界。即是眼法云也。以眞
T2215_.58.0793a24: 之交徹於妄義名爲眼界即是眞如法界云
T2215_.58.0793a25: 也。約此二義都成眞妄相融而無二無別義
T2215_.58.0793a26: 也。然則成有爲無爲法極無自性義也。文云
T2215_.58.0793a27: 一切法趣眼是趣不過者。謂眞如法界與眼
T2215_.58.0793a28: 界即成一性法而以餘一切有爲法令歸趣於
T2215_.58.0793a29: 此眼界即眞如性云也。此眼界即眞如性之
T2215_.58.0793b01: 外更無有所可歸趣之餘實際眞性境界云
T2215_.58.0793b02: 也。文云是故當知眼即是第一實際者是釋
T2215_.58.0793b03: 成眼界即眞如法界義也。文云第一實際中
T2215_.58.0793b04: 眼尚不可得。何況趣非趣耶者。是文遂則顯
T2215_.58.0793b05: 示諸法之極無自性理也。謂遠離於眼界之
T2215_.58.0793b06: 物者即是寂滅之眞如。眞如實際。實際名
T2215_.58.0793b07: 爲第一義諦也。此第一義諦極理中都眼界
T2215_.58.0793b08: 不可得性也。以此義故爲眼界即法界性也。
T2215_.58.0793b09: 而其能可被歸趣眼界尚從本以來寂滅都無
T2215_.58.0793b10: 性也。何況與此今更可成歸趣之能趣義豈
T2215_.58.0793b11: 可成立耶云也。眞如平等理中有何能趣所
T2215_.58.0793b12: 趣差別相耶云也。而眞如之若隨無明染縁
T2215_.58.0793b13: 而變作諸法時。則雖有成眼等諸法而論實
T2215_.58.0793b14: 者是虚妄顯現也。而唯此眞如性從本以來
T2215_.58.0793b15: 離無明染熏故。是約道理義即離諸妄縁而寂
T2215_.58.0793b16: 滅離相云也。此眞性理中眼等諸法都無而
T2215_.58.0793b17: 皆一切斷絶云也。既如眼界即都無而一切
T2215_.58.0793b18: 物斷絶矣。何有歸趣於此都無眼界理之能
T2215_.58.0793b19: 歸趣之諸法耶云也。疏耳鼻舌身意亦如是
T2215_.58.0793b20: 者。擧眼根一種例顯示餘五根之本不生性。
T2215_.58.0793b21: 而示縁起即空眞妄混融義。疏故曰離眼耳
T2215_.58.0793b22: 鼻舌身意者。以釋意歸本文也。此文中離言
T2215_.58.0793b23: 意者。謂此極無自性心者。成遠離有爲縁生
T2215_.58.0793b24: 之六根等十八界相。亦成離此六根等十八
T2215_.58.0793b25: 界之即體性空無爲性定執云也。謂六根六
T2215_.58.0793b26: 識六境之中者。六根者是作用殊勝故且擧
T2215_.58.0793b27: 六根而意者攝取餘六識六境義也。疏行者
T2215_.58.0793b28: 得如至心之實際者。是遂明此觀行者之觀
T2215_.58.0793b29: 察是縁生法之無自性甚深義。其微妙之觀
T2215_.58.0793c01: 行成就而到眞如實際境云也。文云觀一切
T2215_.58.0793c02: 染淨乃至不從縁生者。上文指十八界之中
T2215_.58.0793c03: 眼界且明其縁起性空義了也。今者例此眼
T2215_.58.0793c04: 界即空義而。遍歴餘十七界而即成此縁起無
T2215_.58.0793c05: 性義也。文云如隣虚等者。是指極微少之色
T2215_.58.0793c06: 心心所法也。謂分柝色心等而至極微小時
T2215_.58.0793c07: 亦若至一轉而更分柝之者。既應成虚空體許
T2215_.58.0793c08: 物指名云隣虚也。如是於至最極小位法皆
T2215_.58.0793c09: 悉是無不縁生物云也。文云若從縁生乃至
T2215_.58.0793c10: 即是心之實際者。是文約諸有爲法且成極
T2215_.58.0793c11: 無自性義也。文云心實際亦復不可得者。是
T2215_.58.0793c12: 文約無爲實際而又成極無自性義也。文云
T2215_.58.0793c13: 故曰極無自性心生者。是文總結極無自性
T2215_.58.0793c14: 心義也。謂始從證寂然界大乘心至于一道無
T2215_.58.0793c15: 爲住心。皆悉以眞如實際則爲諸法之至極
T2215_.58.0793c16: 理也。而彼住心等者。以此眞空理即爲所存
T2215_.58.0793c17: 宗趣也。然今此極無自性心意者。尚即除遣
T2215_.58.0793c18: 此眞如實際理已即無全所存法。則以爲此
T2215_.58.0793c19: 極無自性住心大意也。問若爾者。是極無自
T2215_.58.0793c20: 性心與彼覺心不生心之本不生義及一道無
T2215_.58.0793c21: 爲心所云所謂空性離根境等義。是有何差別
T2215_.58.0793c22: 耶。答此三種住心所説義趣最難差別也。今
T2215_.58.0793c23: 試將決之也。凡檢此本經及疏所釋。總有六
T2215_.58.0793c24: 重大乘義也。謂一者第二阿僧祇劫初分中
T2215_.58.0793c25: 所有證寂然界大乘心。是三乘通教大乘法
T2215_.58.0793c26: 也。二者第二劫中間所有他縁大乘心。三者
T2215_.58.0793c27: 此第二劫終所有覺心不生心。四者第三劫
T2215_.58.0793c28: 中分所有一道無爲心。五者此第三劫終所
T2215_.58.0793c29: 有極無自性心。六者既過此三僧祇劫已以
T2215_.58.0794a01: 後所有祕密莊嚴心是也。問此六重住心淺
T2215_.58.0794a02: 深差別如何。答第一證寂然界大乘心者。是
T2215_.58.0794a03: 但説遍計所執空義而未顯示依他圓成之法
T2215_.58.0794a04: 妙有眞空義故。亦未辨依他八識之能變成
T2215_.58.0794a05: 諸心内境界。又未解心内境能引生能縁心
T2215_.58.0794a06: 識義也。但依柝法空門及體法空門二種觀
T2215_.58.0794a07: 而纔雖破實我實法二種妄執。而唯解了遍計
T2215_.58.0794a08: 所執情有理無義。尚未及解了依他如幻假
T2215_.58.0794a09: 有義。圓成實性凝然常住義也。又未解以圓
T2215_.58.0794a10: 成實性而與依他起性爲其眞實自性義也。
T2215_.58.0794a11: 又未覺諸有爲諸法者以蘊阿頼耶識爲其根
T2215_.58.0794a12: 本縁起法也。但以覺所執實我實法都無義
T2215_.58.0794a13: 而爲究竟妙理云也。雖解如是無性義尚依
T2215_.58.0794a14: 未解爲諸法縁起根本阿頼耶識故。於有空
T2215_.58.0794a15: 二觀常沈邊有邊空見失如實之中道理也。
T2215_.58.0794a16: 故上疏文云。行者解諸蘊唯心即是知法自
T2215_.58.0794a17: 性。未了如是自性時畏墮有所得故。不能盡
T2215_.58.0794a18: 理觀有畏。墮斷滅故不能盡理觀空。非但見
| T2215_.58.0794a19: | 有不明亦復見空未盡 | 云云 | 此大乘者雖遣一 |
T2215_.58.0794a21: 所知障也。此人能證有餘無餘二種涅槃而。
T2215_.58.0794a22: 終應入無餘涅槃也。雖然依被依持佛菩薩
T2215_.58.0794a23: 利生大悲本願力故。方不入涅槃而尚轉向
T2215_.58.0794a24: 餘勝乘漸遂入眞言門也。華嚴宗探玄記云。
T2215_.58.0794a25: 戒賢第二時中雖依遍計所執自性説諸法
T2215_.58.0794a26: 空。猶未説依他圓成唯識道理。故亦非了者。
T2215_.58.0794a27: 即當此證寂然界住心義也。此住心是三乘
T2215_.58.0794a28: 共大乘教所明乾慧等十地因果分齊此法
T2215_.58.0794a29: 也。大般若經等盛談此義也。天台宗以此等
T2215_.58.0794b01: 經教立通教大乘義也。問若此證寂然界大
T2215_.58.0794b02: 乘心是十住心論中者可所攝何住心耶。答
T2215_.58.0794b03: 十住心論中無其明此住心説處也。但約大
T2215_.58.0794b04: 日經及疏意而可立別住心歟。問若爾何十
T2215_.58.0794b05: 住心内可安之耶。答是住心是於拔業因種
T2215_.58.0794b06: 心之後他縁大乘心前別所可安是住心義
T2215_.58.0794b07: 也。是經并疏列之次第是意也。問若爾者如
T2215_.58.0794b08: 何十住心論不開立此住心耶。答彼論明第
T2215_.58.0794b09: 六他縁大乘之中初分義内攝是證寂然界大
T2215_.58.0794b10: 乘法故。不開立別住心也。依此義故華嚴宗
| T2215_.58.0794b11: | 五教章云。此通初教之始也 | 云云 | 此義意云。 |
T2215_.58.0794b13: 也。後分是當此他縁大乘義也。故十住心
T2215_.58.0794b14: 論以此證寂然界大乘即攝入他縁大乘中。
T2215_.58.0794b15: 但云第六他縁大乘住心也。然於彼他縁大
T2215_.58.0794b16: 乘心有三性法。所謂遍計所執性依他起性圓
T2215_.58.0794b17: 成實性也。而以遍計所執性空義而爲此證
T2215_.58.0794b18: 寂然界大乘心之法空義故。今則以是所以
T2215_.58.0794b19: 名爲他縁大乘心之始分云也。而加依圓二
T2215_.58.0794b20: 性法之即被觀妙有眞空而爲他縁大乘心之
T2215_.58.0794b21: 後分義也。故十住心論意。於後分他縁大
T2215_.58.0794b22: 乘中攝初分證寂然界心也。故十住心論雖
T2215_.58.0794b23: 不開立別證寂然界住心無失也。第二分他
T2215_.58.0794b24: 縁大乘心者。是依唯識觀而遣所執之心外
T2215_.58.0794b25: 實有境。及遣境外實有心而存依他之心内
T2215_.58.0794b26: 境境内心之如幻假有法義也。而以觀依他
T2215_.58.0794b27: 起性之非有似有似有即空義爲門而顯證圓
T2215_.58.0794b28: 成實性凝然常住眞空理也。而依此二性不
T2215_.58.0794b29: 即不離義。即離偏有偏空失成中道正理也。
T2215_.58.0794c01: 又於此住心中解了一重縁生諸法之流轉還
T2215_.58.0794c02: 滅本末正理也。謂解了縁生諸法之由來者
T2215_.58.0794c03: 是了知依止蘊阿頼耶識也。此蘊阿頼耶識
T2215_.58.0794c04: 者。諸有爲法之生起根本因縁是也。圓成實
T2215_.58.0794c05: 性者。是但諸法之迷悟之所依也。依迷此眞
T2215_.58.0794c06: 如者。即流轉生死中。依悟此眞如即昇進菩
T2215_.58.0794c07: 提涅槃彼岸也。遍計所執者。是雖體用都無
T2215_.58.0794c08: 法而妄情前似實有性現起スルヲ分別シ執著ヌレハ能
T2215_.58.0794c09: 生煩惱作業因。令流轉生死也。而觀行者觀
T2215_.58.0794c10: 所執性體用都無即除遣之。即觀依他性非有
T2215_.58.0794c11: 似有似有即空理。正證圓成實性凝然常住眞
T2215_.58.0794c12: 理時。則永斷二障染法方證得四智心品。得
T2215_.58.0794c13: 住菩提涅槃二轉依果。盡未來際而自受法
T2215_.58.0794c14: 樂攝化利益諸衆生也。此住心是雖能證四智
T2215_.58.0794c15: 有爲無常。而所證眞如理性者是凝然常住
T2215_.58.0794c16: 也。都遣遍計所執性而不存之。於依圓二性
T2215_.58.0794c17: 雖了達不即不離義。而未及解眞俗融通性相
T2215_.58.0794c18: 交徹義也。所以此住心尚有心境隔別眞俗
T2215_.58.0794c19: 不融失也。第三覺心不生心是爲遣前心境
T2215_.58.0794c20: 隔別咎爲破二性倶存過故立。本覺眞心之即
T2215_.58.0794c21: 隨無明染熏變成有爲諸法故。有爲諸法即
T2215_.58.0794c22: 體無爲性也。無爲法之即體即成有爲縁生
T2215_.58.0794c23: 法也。故眞俗融通性相交徹義成也。於此中
T2215_.58.0794c24: 義依厭離四相有爲染妄法而顯得本始覺
T2215_.58.0794c25: 眞性理也。於是遠離無明染熏歸淨心本源
T2215_.58.0794c26: 義也。本覺從本來常住故始覺即歸本覺。即
T2215_.58.0794c27: 佛身常住義成立也。從此本始兩覺而起不
T2215_.58.0794c28: 思議業相之應化佛二用。盡未來際利益諸
T2215_.58.0794c29: 衆生也。體無盡故用亦無盡也。境智相融體
T2215_.58.0795a01: 用無別義也。此住心是雖性相倶融眞俗圓
T2215_.58.0795a02: 通。猶爲畏墮有所得咎。故遣有病存空藥也。
T2215_.58.0795a03: 故大日經云。彼捨無我心主自在覺自心本
| T2215_.58.0795a04: | 不生 | 云云 | 心十住心論第七云。吉藏法師二諦 |
| T2215_.58.0795a06: | 便惠者。學教即成所得失 | 云云 | 今私云。是爲 |
T2215_.58.0795a08: 病也。如是等文辨覺心不生心義也。第四
T2215_.58.0795a09: 一道無爲住心。是從本覺一佛乘性流出染淨
T2215_.58.0795a10: 諸法而一切染淨諸法即體是本覺一佛乘性
T2215_.58.0795a11: 也。雖然息妄歸眞時有種種差別方便門。所
T2215_.58.0795a12: 謂三乘五乘七方便九法界等遂歸一佛乘
T2215_.58.0795a13: 是義也。此住心即彌妙有眞俗圓融性相混
T2215_.58.0795a14: 泯義也。是住心意是所以不偏畏墮有所得
T2215_.58.0795a15: 咎。而亦不好存唯眞空理。倶雙存有空中道
T2215_.58.0795a16: 義而返對除遣前覺心不生心之所存諸法
T2215_.58.0795a17: 唯本不生眞理之偏執失也。故寶鑰一道無
T2215_.58.0795a18: 爲住心章頌云。前劫菩薩作戲論此心正覺
T2215_.58.0795a19: 亦非眞者。此義意也。問此一道無爲心者。約
T2215_.58.0795a20: 所觀境一念具三諦境其義如何。答此大疏
T2215_.58.0795a21: 一云。又復從衆縁生故即空即假即中。遠
| T2215_.58.0795a22: | 離一切戲論至於本不生際 | 云云 | 又第三云。以 |
| T2215_.58.0795a24: | 切心相 | 云云 | 本覺佛性是雖性空無相。而受無 |
T2215_.58.0795a26: 也。故此住心意是任諸法之自相道理而立
T2215_.58.0795a27: 空假中三諦義爲極妙義也。謂於諸法既有
T2215_.58.0795a28: 有空二義故依此有空二相奪破而成中道
T2215_.58.0795a29: 義。故必成非有非空之中道正理也。故立中
T2215_.58.0795b01: 道義也。故是住心則欲對破彼覺心不生心
T2215_.58.0795b02: 唯存眞空義故。於此一道無爲住心即雙立
T2215_.58.0795b03: 三諦道理以爲究竟義也。故二教論云。此宗
T2215_.58.0795b04: 所觀不過三諦。一念心中即具三諦。以此爲
| T2215_.58.0795b05: | 妙 | 云云 | 問如天台宗者以三諦即是一心三觀 |
T2215_.58.0795b07: 義爲究竟妙極義也。若爾者何爲成留存義
T2215_.58.0795b08: 耶。答於彼宗所立三諦即是一心三觀義則
T2215_.58.0795b09: 有與奪二義。其與義者任法相道理而成立
T2215_.58.0795b10: 三諦即是義也。奪義者是爲奪三諦即是定
T2215_.58.0795b11: 執故。更成非一非三義也。但是奪言非三時
T2215_.58.0795b12: 尚存一諦義也。但奪言非一時尚成存三諦義
T2215_.58.0795b13: 也。故應知是心尚未必遠離留存義也。此義
T2215_.58.0795b14: 如二教論云。即此三諦以此爲妙者。妙意尚
T2215_.58.0795b15: 當存三諦義也。猶是不如彼極無自性心之
T2215_.58.0795b16: 除遣一切心境。而全不留存一法義也。第五
T2215_.58.0795b17: 極無自性住心意是本覺眞心之隨無明熏縁
T2215_.58.0795b18: 雖成縁起諸法而倶不存有爲無爲性。是若
T2215_.58.0795b19: 倶存其二性者可成執病咎故也。意云。所以
T2215_.58.0795b20: 一道無爲心之存三諦即是理者。是即爲遣
T2215_.58.0795b21: 彼覺心不生心之所存諸法本不生偏見病故
T2215_.58.0795b22: 也。既彼所治病方止息已。何故尚可留存治
T2215_.58.0795b23: 藥法耶云也。故菩提心論云。諸佛慈悲從眞
T2215_.58.0795b24: 起用救攝衆生應病與藥。施諸法門隨其煩
T2215_.58.0795b25: 惱對治迷津。遇栰達於彼岸法已應捨無自
| T2215_.58.0795b26: | 性故 | 云云 | 又祕藏寶鑰云。此心都亭都亭非常 |
| T2215_.58.0795b28: | 法無自性故去卑取尊 | 云云 | 此文明極無自性 |
T2215_.58.0795c01: 之中見並皆悉可除遣法也。此大日經所明
T2215_.58.0795c02: 極無自性心義。即是稍相當起信論所説心眞
T2215_.58.0795c03: 如門極無性義及心生滅門中隨染本覺之無
T2215_.58.0795c04: 自性義也。故十住心論第九云。雖云能證所
| T2215_.58.0795c05: | 證平等無二。然猶於二門眞如作究竟之説 | 文 |
T2215_.58.0795c07: 有應除遣盡執病義也。其各各住心皆有有
T2215_.58.0795c08: 門空門非空非有門亦有亦空門及中道門故
T2215_.58.0795c09: 也。如是等門是隨其所應悉皆非除遣其各
T2215_.58.0795c10: 各妄執病耶。而何更立極無自性住心而云
T2215_.58.0795c11: 遣盡前四重大乘住心之所留存執病耶。答
T2215_.58.0795c12: 言之有深意。謂於是上四重大乘住心各各
T2215_.58.0795c13: 雖有有門空門非有非空門亦有亦空門等義
T2215_.58.0795c14: 意。而有各各互偏増義。而除遣妄執。用各有
T2215_.58.0795c15: 重重淺深差別不同意也。例如天台宗四教
T2215_.58.0795c16: 各各有四門。所謂有門空門非有非空門亦
T2215_.58.0795c17: 有亦空門也。是四教各各雖有四門義。而三
T2215_.58.0795c18: 藏教依有門得道。通教依空門得道。別教依
T2215_.58.0795c19: 非有非空門得道。圓教依亦有亦空門得道
| T2215_.58.0795c20: | 也 | 云云 | 今此四重大乘心之遣執義亦復爾也。 |
T2215_.58.0795c22: 爲對治小乘宗之法執實有之咎故用此所執
T2215_.58.0795c23: 空門也。他縁大乘心之所以雖遣所執爲空。
T2215_.58.0795c24: 而存依圓二性爲有者。是爲對治前證寂然
T2215_.58.0795c25: 界心之依被引發解所執皆空之義勢故。凡
T2215_.58.0795c26: 泯而可有執依圓二性同皆空之咎故。用此
T2215_.58.0795c27: 亦有亦空門也。謂所執爲空無法。依圓爲有
T2215_.58.0795c28: 義也。故云亦有亦空也。覺心不生心之所以
T2215_.58.0795c29: 立三性皆空理者。是爲對治前他縁大乘心
T2215_.58.0796a01: 之雖遣所執性爲空法而存依圓倶有義故。
T2215_.58.0796a02: 用是諸法本不生眞空門也。一道無爲心之
T2215_.58.0796a03: 所以立三諦即是義者。是爲對治前覺心不
T2215_.58.0796a04: 生心之雖有三性法即妄有假立義而其以執
T2215_.58.0796a05: 三性皆空之偏見爲究竟理之咎故。是一道
T2215_.58.0796a06: 無爲心且存亦有亦空亦中道三諦法也。是
T2215_.58.0796a07: 一道無爲心是實任諸法有爲無爲中道道理
T2215_.58.0796a08: 義而建立三諦即是一心三觀義也。而但是
T2215_.58.0796a09: 極無自性心者是所以立諸法之至極無自性
T2215_.58.0796a10: 義者。是即爲對治前一道無爲心之所存三
T2215_.58.0796a11: 諦即是一心三觀義尚有所留存法之咎故。
T2215_.58.0796a12: 用此非有非空非中之都至極究竟無自性義
T2215_.58.0796a13: 門也。於是住心中既遣盡一切所留存執心
T2215_.58.0796a14: 妄念心境相也故十住心論第九云。故有眞
T2215_.58.0796a15: 如受熏之極唱勝義無性之祕號。驚一道於
T2215_.58.0796a16: 彈指覺無爲於未極。等空空心於是始起寂
| T2215_.58.0796a17: | 滅之果果還爲因 | 云云 | 即是義意也。問他縁大 |
T2215_.58.0796a19: 亦空門意其差別如何。答他縁大乘亦有義
T2215_.58.0796a20: 約依圓二性而立亦有義也。亦空義者約遍
T2215_.58.0796a21: 計所執都無體用義而立亦空義也。一道無
T2215_.58.0796a22: 爲心之亦有亦空義者是唯約依圓二性法而
T2215_.58.0796a23: 成立三諦即是一心三觀義也。故其二家義
T2215_.58.0796a24: 異也。問證寂然界大乘心之空門義與覺心
T2215_.58.0796a25: 不生心之空性義其同異如何。答證寂然界
T2215_.58.0796a26: 心之空門義者。是約遍計所執之體用都無
T2215_.58.0796a27: 義而立此空門義也。是約依他起性之假有
T2215_.58.0796a28: 眞無義與圓成實性之眞空道理而非成立諸
T2215_.58.0796a29: 法空義也。故大疏云。行者如是觀察時從無
T2215_.58.0796b01: 性門達諸法即空得離一重法倒了知心性。
T2215_.58.0796b02: 如是不爲蘊處界能執所執之所動搖故名證
T2215_.58.0796b03: 寂然界。又云。爾時心滯無爲法相若失方便
T2215_.58.0796b04: 多墮二乘地證小涅槃。乃至云由約偏眞之
| T2215_.58.0796b05: | 理作此平等觀耳 | 文 | 是文即亦證寂然界心 |
T2215_.58.0796b07: 是覺心不生心之所立空性義意者。是爲對
T2215_.58.0796b08: 破彼前他縁大乘心之所存三性各別有性義
T2215_.58.0796b09: 故。今即立三無性義而存諸法空性義也。問
T2215_.58.0796b10: 第六重祕密莊嚴住心義如何。答依前極無
T2215_.58.0796b11: 自性心等而遠離除遣一切執著心垢已而。
T2215_.58.0796b12: 更蒙金剛界之法身如來驚覺而初被教授三
T2215_.58.0796b13: 密教法方悟入法爾常住不思議境界也。故
| T2215_.58.0796b14: | 寶鑰云。第十祕密莊嚴心 | 顯藥拂塵。眞言開庫。 祕寶忽陳。萬徳即證。文 |
| T2215_.58.0796b16: | 是因。眞言密教法身説。祕密金剛最勝眞 | 云云 |
T2215_.58.0796b18: 驚覺而入眞言門義如何。答金剛界儀軌云。
T2215_.58.0796b19: 空中諸如來彈指而驚覺告言。善男子汝之
T2215_.58.0796b20: 所證處是一道清淨。金剛喩三昧及薩婆若
T2215_.58.0796b21: 智尚未能證知。勿以此爲足應滿足普賢方
T2215_.58.0796b22: 成最正覺。乃至云。行者聞驚覺定中普禮
T2215_.58.0796b23: 足。唯願諸如來示我所行處。復想禮佛足白
T2215_.58.0796b24: 言。最勝尊我不見自心此心爲何相。諸佛咸
T2215_.58.0796b25: 告言。心相離測量授與心眞言。即誦徹心明。
T2215_.58.0796b26: 觀心如月輪若在輕霧中如理諦觀察。乃至
T2215_.58.0796b27: 自身爲蓮華清淨無染著。復白諸佛言。我爲
| T2215_.58.0796b28: | 蓮華身等 | 云云 | 問此祕密莊嚴心所明法爾常 |
T2215_.58.0796c01: 地者眞言行人如是觀已。云何能證無上菩
T2215_.58.0796c02: 提。當知法爾應住普賢大菩提心。一切衆生
T2215_.58.0796c03: 本有薩埵。爲貪瞋癡煩惱之所縛故。諸佛大
T2215_.58.0796c04: 悲以善巧智説此甚深祕密瑜伽。令修行者
T2215_.58.0796c05: 於内心中觀日月輪
T2215_.58.0796c06: 然清淨猶如滿月光遍虚空無所分別。亦名
T2215_.58.0796c07: 無覺了亦名淨法界亦名實相般若波羅蜜
T2215_.58.0796c08: 海。能含種種無量珍寶三摩地。猶如滿月潔
T2215_.58.0796c09: 白分明。何者爲一切有情悉含普賢之心。我
T2215_.58.0796c10: 見自心形如月輪。何故以月輪爲喩。爲滿月
T2215_.58.0796c11: 圓明體則與菩提心相類。又云一切有情於
T2215_.58.0796c12: 心質中有一分淨性。衆行皆備其體極微妙
T2215_.58.0796c13: 皎然明白。乃至輪迴六趣亦不變易如月十
| T2215_.58.0796c14: | 六分之一 | 文 | 亦祕藏記云。凡佛者捨有漏五蘊 |
| T2215_.58.0796c16: | 遍法界理耳。非無其體 | 云云 | 又大師眞言二字 |
T2215_.58.0796c18: 指阿字本不生之理云實。此本不生理爲自
T2215_.58.0796c19: 心性故也。問本不生者心性都無故云本不
T2215_.58.0796c20: 生歟。爲當雖有心性而無變易故云本不生
T2215_.58.0796c21: 歟。答非謂心性都無。自性清淨無改轉故云
T2215_.58.0796c22: 本不生。如虚空性非有非無。此心亦復如是。
| T2215_.58.0796c23: | 不生不滅自性如故云本不生也 | 云云 | 又密嚴 |
T2215_.58.0796c25: 槃是滅壞之法。又云。密嚴中聖衆一切同佛
| T2215_.58.0796c26: | 相超過刹那壞常遊三摩地 | 文 | 又大師即身成 |
T2215_.58.0796c28: 虚空成就廣大是非見果出生一切聲聞辟支
T2215_.58.0796c29: 佛諸菩薩位。此文顯現何義。謂表六大能生
T2215_.58.0797a01: 一切法。何以得知。謂心王者識大。攝持四界
T2215_.58.0797a02: 者四大。等同虚空者空大。此六大能生見非
T2215_.58.0797a03: 見者欲色無色界。下如文。即是所生法。如此
T2215_.58.0797a04: 經文皆以六大爲能生以四法身三世間爲之
T2215_.58.0797a05: 所生法。上達法身下及六道雖麁細有隔大
T2215_.58.0797a06: 小有差然猶不出六大故。佛説六大爲法界
T2215_.58.0797a07: 體性諸顯教中以四大等爲非情。密教則説
T2215_.58.0797a08: 此爲如來三摩耶身。四大等不離心大。心色
T2215_.58.0797a09: 雖異其性即同。色即心心即色。無障無礙。智
T2215_.58.0797a10: 即境境即智。智即理理即智無礙自在雖有
T2215_.58.0797a11: 能所二生都絶能所。法爾道理有何造作。能
T2215_.58.0797a12: 所等名皆是密號。執常途淺略義不可作種
| T2215_.58.0797a13: | 種戲論 | 云云 | 疏此心望前至説成佛因者。此上 |
T2215_.58.0797a15: 無自性未究竟失也。前二劫等者。十住心論
T2215_.58.0797a16: 第九云。前二劫者指他縁一道二種住心。後
| T2215_.58.0797a17: | 二心者示眞言門根究竟二心 | 云云 | 意云。前二 |
T2215_.58.0797a19: 也。眞言門根究竟二心者。是已入眞言門内
T2215_.58.0797a20: 三密行法中因果二位也。根者是三密相應
T2215_.58.0797a21: 供養方便行等。是約因位修行以大悲爲根
T2215_.58.0797a22: 義也。菩提心論云。所言三密者一身密者如
T2215_.58.0797a23: 結契印召請聖衆是也。二者語密如密誦眞
T2215_.58.0797a24: 言令文句了了分明無謬誤也。三意密者如
| T2215_.58.0797a25: | 住瑜伽相應白淨月圓滿觀菩提心也 | 云云 | 眞 |
T2215_.58.0797a27: 即是上上方便也。經云四分之一度於信解
T2215_.58.0797a28: 者是也。菩提心論云。五是證無上菩提獲金
T2215_.58.0797a29: 剛堅固身也。然此五相具備方成本尊身也。
T2215_.58.0797b01: 其圓明則普賢身也。亦是普賢心也。與十方
| T2215_.58.0797b02: | 諸佛同之 | 云云 | 文此心望前二劫由如蓮華盛 |
T2215_.58.0797b04: 以極無自性住心而即入眞言門爲親因縁義
T2215_.58.0797b05: 也。十住心論第九解云。有眞如受熏之極唱
T2215_.58.0797b06: 勝義無性之祕告。警一道於禪指覺無爲於未
T2215_.58.0797b07: 極。等空之心於是始起寂滅之果果還爲因。
T2215_.58.0797b08: 是因是心望前顯教極果於後祕心初心。初
| T2215_.58.0797b09: | 心之佛其徳不可思議 | 云云 | 同約十住心論意 |
T2215_.58.0797b11: 覺心極無二心。其故何。答他縁覺心二種心
T2215_.58.0797b12: 言同菩薩乘故此二心合攝也。而擧初心即
T2215_.58.0797b13: 攝後心。一道極無此二心同權佛乘故合攝。
T2215_.58.0797b14: 是又如上義也。前二劫者指他縁一道二住
| T2215_.58.0797b15: | 心 | 云云 | 具義如十住心論肝 心抄第二卷明也 | 問何此中用蓮華喩 |
T2215_.58.0797b17: 是雖遠離麁細惑染而備性清淨義猶是修
T2215_.58.0797b18: 行種因海佛而非性徳圓滿海果分佛義故用
T2215_.58.0797b19: 蓮華喩而不用蓮實喩也。是極無自性心。是
T2215_.58.0797b20: 望前一道無爲心等時。是極無自性是具隨分
T2215_.58.0797b21: 果義故云寂滅之果也。是果遂成眞言門之
T2215_.58.0797b22: 因行故云果還爲因也。疏於業煩惱至煩惱
T2215_.58.0797b23: 具依者。是明此極無自性妙覺佛雖斷前第
T2215_.58.0797b24: 三重三妄執猶未斷極微微細細業無明煩惱
T2215_.58.0797b25: 義也。若依此意者此種因海佛是恐尚未離
T2215_.58.0797b26: 極微微細細一分變易身歟。猶未斷極微細
T2215_.58.0797b27: 業煩惱故。又未入法性身果海故也。問極無
T2215_.58.0797b28: 自性心名爲業煩惱具依意云何。答是極無
T2215_.58.0797b29: 自性心於二種生死之實無法而雖云了達非
T2215_.58.0797c01: 有似有義究盡。而尚有微細妄念心慮而依
T2215_.58.0797c02: 未究極除遣此故。未能如其自性理證達内
T2215_.58.0797c03: 證三密之眞有法也。故尚於性徳本有法然
T2215_.58.0797c04: 有而猶有惑障妄念。是無明微細念心垢有
T2215_.58.0797c05: 也。是人雖云謂妄心都盡畢尚未除盡妄心
T2215_.58.0797c06: 義。猶如彼灰身滅智二乘人雖謂身智都盡
T2215_.58.0797c07: 而未離界外微細身心義也。是人適入三密
T2215_.58.0797c08: 法若見法身境界是如上所引涅槃經云十住
T2215_.58.0797c09: 菩薩見一切法無常等非一切法分見常樂我
| T2215_.58.0797c10: | 淨。乃至十分之中得一分 | 云云 | 又云。諸佛世 |
T2215_.58.0797c12: 義故見於佛性如觀掌中阿摩勒菓者。是義
T2215_.58.0797c13: 意也。此極無自性佛是蒙金剛界佛驚覺以
T2215_.58.0797c14: 後得十分之中得見一分解之云也。此中未
T2215_.58.0797c15: 離業等者。是若無漏作業歟。如寶性論所説。
T2215_.58.0797c16: 無漏有分別業是也。又次有義金剛界果分
T2215_.58.0797c17: 佛則驚覺極無自性種因海佛而示果分法
T2215_.58.0797c18: 門。令勸修實成佛之事業也。又此種因海佛
T2215_.58.0797c19: 未知果海法佛之成佛事業故。猶帶智礙故
T2215_.58.0797c20: 云業煩惱具依也。故金剛界儀軌云。諦觀諸
T2215_.58.0797c21: 法性皆由於自心。乃至不見於身心住寂滅
T2215_.58.0797c22: 平等究竟眞實智乃至想身證十地住於如實
T2215_.58.0797c23: 際。空中諸如來彈指而驚覺告言。善男子汝
T2215_.58.0797c24: 之所證處是一道清淨。金剛喩三昧及薩婆
T2215_.58.0797c25: 智尚未能證知勿以此爲足。應滿足普賢方
| T2215_.58.0797c26: | 成最正覺 | 云云 | 又爾時此極無自性佛則蒙金 |
T2215_.58.0797c28: 言。復白諸世尊。我已見自心清淨如滿月離
| T2215_.58.0797c29: | 諸煩惱垢能執所執等 | 云云 | 依此義意此極無 |
T2215_.58.0798a02: 業未滿足義也。此即未離作業義故非所作
T2215_.58.0798a03: 已辯徳也。但是非謂三道中業道義也。依是
T2215_.58.0798a04: 文者淨菩提心門極無自性心分證佛有得失
T2215_.58.0798a05: 二義也。得者於隨縁法成無自性解是得也。
T2215_.58.0798a06: 約法然法者於眞有而妄謂是眞無者即爲是
T2215_.58.0798a07: 失也。三密門果分佛是於隨縁法者如道理
T2215_.58.0798a08: 謂無自性也。於法然法者如道理是覺有自
T2215_.58.0798a09: 性者。是心有唯得而無有失也。疏此中云佛
T2215_.58.0798a10: 至道玄同也者。引能説者之證誠義而成此
T2215_.58.0798a11: 所説不虚義也。若據極無自性心義如華嚴
T2215_.58.0798a12: 旨歸云。二證法衆如發心品末云。十方各有
T2215_.58.0798a13: 萬佛刹塵數諸佛悉號法惠現身讃述。一切
T2215_.58.0798a14: 十方皆亦如是。又性起品云。十方各有八十
T2215_.58.0798a15: 不可説百千億那由他世界微塵數如來同名
T2215_.58.0798a16: 普賢現身讃述。十方亦爾。皆云。我等諸佛
| T2215_.58.0798a17: | 爲未來菩薩故護持此經令久住世也 | 云云 | 又 |
T2215_.58.0798a19: 佛十方佛及現在釋迦文佛五佛章爲證成法
T2215_.58.0798a20: 華不虚義也。疏行者解脱至誰解脱耶者。是
T2215_.58.0798a21: 明歎此極無自性佛之應供福田徳之所由義
T2215_.58.0798a22: 也。此佛依住不思議解脱徳故則有應供徳
T2215_.58.0798a23: 也。謂證諸法本不生義故則不見能縛所縛
T2215_.58.0798a24: 能脱所脱差別義。是則證知眞如平等義意
T2215_.58.0798a25: 也。故金剛界儀軌云。諦觀諸法性皆由於自
T2215_.58.0798a26: 心。煩惱隨煩惱蘊界諸入等皆如幻與焔如
T2215_.58.0798a27: 乾闥婆城亦如旋火輪又如空谷響。如是諦
T2215_.58.0798a28: 觀已不見於身心住寂滅平等究竟眞實智
| T2215_.58.0798a29: | 云云 | 疏如良醫變至用除衆病者。以喩明業煩 |
T2215_.58.0798b02: 貪欲是涅槃恚癡亦如是。如是三事中有無
T2215_.58.0798b03: 量佛道見非見一相。著不著亦然。此無佛無
| T2215_.58.0798b04: | 法知此名世智 | 云云 | 疏又如虚空至萬像具依 |
T2215_.58.0798b06: 而此本覺體能出生有爲諸法義也。若在纒
T2215_.58.0798b07: 位時此眞如則受無明熏變成諸法故也。上
T2215_.58.0798b08: 已云業煩惱相即是性眞如義也。今此中亦
T2215_.58.0798b09: 明眞如即變成業煩惱義也。疏若住此不至
T2215_.58.0798b10: 大供養者。是結應供義也。是依解上眞如有
T2215_.58.0798b11: 即空即有二義故。得解脱此業煩惱之徳故。
T2215_.58.0798b12: 此人可供養之也。是眞福田故也。疏復次阿
T2215_.58.0798b13: 闍至寶珠譬喩者。是爲明此應供養故。以本
T2215_.58.0798b14: 師無畏三藏説重釋此義也。此中統論三劫
T2215_.58.0798b15: 始終者。是取此初踰祇愚童持齊心乃至第
T2215_.58.0798b16: 三踰祇終因分滿足佛地也。此中約善行劫
T2215_.58.0798b17: 波論三劫義耳。意云。取此如意寶珠喩意是
T2215_.58.0798b18: 取能識珠人見此珠時及見之竟則取之而能
T2215_.58.0798b19: 除垢穢能燒練之磨瑩之以後則令雨衆寶時
T2215_.58.0798b20: 作用。而爲此喩意故也。若約法明之者最初
T2215_.58.0798b21: 取順世八心也。是前異生羝羊心中從本已
T2215_.58.0798b22: 來雖具足性得本覺佛性今只取遇善友縁所
T2215_.58.0798b23: 成順世八心違世八心等之發心修行及三賢
T2215_.58.0798b24: 十地菩薩滿足種因海佛地功徳。而合如意
T2215_.58.0798b25: 寶珠之雨寶喩也。但應供養是可用此珠瑩
T2215_.58.0798b26: 彰以後雨寶時勝用也。若約法明之義。此一
T2215_.58.0798b27: 道無爲極無自性心等發心修行以後皆有應
T2215_.58.0798b28: 供徳也。故法華經中迦葉自云。我等今者眞
| T2215_.58.0798b29: | 阿羅漢。天人魔梵普於其中應受供養 | 云云 | 是 |
T2215_.58.0798c02: 間黄石中從本已來自然有如是寶珠也。然
T2215_.58.0798c03: 世間凡庶不能識知此珠在石中也。是義當
T2215_.58.0798c04: 第一異生羝羊心也。朴字或作𥐚也。字書云
| T2215_.58.0798c05: | 𥐚者石 | 云云 | 此義具明如釋大衍論第七云。就 |
T2215_.58.0798c07: 者性淨喩。三者垢染喩。四者人衆喩。言寶
T2215_.58.0798c08: 譬者謂即大摩尼珠之寶。如是珠寶當有何
T2215_.58.0798c09: 處。如是珠寶當有黄石。如是珠寶其色如何。
T2215_.58.0798c10: 謂深黄色。其身形相當如何耶。謂如方坐無
T2215_.58.0798c11: 長短故。大小之相其量云何謂一丈故。如
T2215_.58.0798c12: 是珠寶諸黄石中皆悉具足。無有黄石而無
T2215_.58.0798c13: 摩尼。其止住相次第如何。謂第一珠。第二
T2215_.58.0798c14: 黄金。第三石體。此摩尼珠一丈量者。彼諸黄
T2215_.58.0798c15: 石或有極少或有極大各各差別。豈可得言
T2215_.58.0798c16: 皆遍一切。此摩尼珠有殊勝力雖一丈量遍
T2215_.58.0798c17: 於大中小中無餘。無所障礙。亦可得説遍
T2215_.58.0798c18: 一切處。於彼石中有此寶故其石色黄。應觀
T2215_.58.0798c19: 察。言性淨喩者如是珠寶其體性甚極明白。
T2215_.58.0798c20: 遠離塵累故如本體性明白故。言垢染喩者
T2215_.58.0798c21: 如是珠寶能爲金石等之所障不能出現明
T2215_.58.0798c22: 白相。故如本而有鑛穢之垢故。言人衆喩
T2215_.58.0798c23: 者。謂極窮貧極懈怠故不求寶人并及精進
T2215_.58.0798c24: 樂求寶人故如本。若人雖念寶性不以方便
T2215_.58.0798c25: 種種磨錬終無得淨故。次説合説契當安立
T2215_.58.0798c26: 門。寶喩中言大摩尼珠者當喩何法。喩本覺
T2215_.58.0798c27: 佛性故。所以者何。本覺佛性隱藏衆生相續
T2215_.58.0798c28: 身中似彼珠故。言黄石者當喩何法。喩一切
T2215_.58.0798c29: 衆生相續故。所以者何諸衆生身藏裏佛性
T2215_.58.0799a01: 似彼石故。言色黄者當喩何法。喩彼佛性不
T2215_.58.0799a02: 變義故。所以者何眞如佛性堅固不改似彼
T2215_.58.0799a03: 金故。言如方坐無長短者。當喩何法。喩眞
T2215_.58.0799a04: 如法平等無増減故。所以者何此眞如法一
T2215_.58.0799a05: 味平等無有差別似彼坐故。言一丈者當喩
T2215_.58.0799a06: 何法。喩眞如法身具足圓滿無闕失故。所
T2215_.58.0799a07: 以者何眞如法身具足萬徳無所闕失似彼丈
T2215_.58.0799a08: 故。言如是珠寶諸黄石中皆悉具足無有黄
T2215_.58.0799a09: 石而無摩尼者當喩何法。喩眞如性遍諸衆
T2215_.58.0799a10: 生種種身中無有衆生而無眞如本覺性故。
T2215_.58.0799a11: 所以者何此眞如性離不遍似彼珠故。言第
T2215_.58.0799a12: 一珠第二黄金第三石體者當喩何法。喩倶
T2215_.58.0799a13: 有次第法。漸漸麁現故。所以者何。從本覺
T2215_.58.0799a14: 智流轉建立四相海時如其次第漸漸麁現似
T2215_.58.0799a15: 彼三故。言此摩尼珠有殊勝力雖一丈量遍
T2215_.58.0799a16: 於大中小中無餘者當喩何法。喩眞如本覺
T2215_.58.0799a17: 有不思議業遍蚊龍等小大身中無妨難故。
T2215_.58.0799a18: 所以者何。此眞如法其性平等遍凡聖中似
T2215_.58.0799a19: 彼珠故。言於彼石中有此寶故。其石色黄者
T2215_.58.0799a20: 當喩何法。喩諸衆生悉有本覺有心相故。所
T2215_.58.0799a21: 以者何。一切衆生有覺心故。有了別識似彼
T2215_.58.0799a22: 石故。已説寶喩合説契當門。次説淨喩合説
T2215_.58.0799a23: 契當門。言如是珠寶其體性甚極明白遠離
T2215_.58.0799a24: 塵累者。當喩何法。喩性淨本覺清淨明白離
T2215_.58.0799a25: 垢故。次説染喩合説契當門。言如是珠寶能
T2215_.58.0799a26: 爲金石等之所障不能出現明白相者。當喩
T2215_.58.0799a27: 何法。喩自性清淨心爲無明之所隱覆不能
T2215_.58.0799a28: 出現無漏性徳故。次説人喩合説契當門。言
T2215_.58.0799a29: 二種人者當喩何法。喩求佛法寶極精進人
| T2215_.58.0799b01: | 極懈怠人故 | 云云 | 私云。此論寶珠喩甚奇妙 |
T2215_.58.0799b03: 鐵至而瑩發之者。是明始得在黄石内如意
T2215_.58.0799b04: 珠而漸次調瑩次第作法也。疏既得光顯至
T2215_.58.0799b05: 普雨衆物者。是明於此寶珠磨瑩既極得究
T2215_.58.0799b06: 竟明淨時則有雨寶妙用義也。故密嚴經云。
T2215_.58.0799b07: 如是之藏識是清淨佛性。凡位恒雜染佛果
| T2215_.58.0799b08: | 常持寶 | 云云 | 此文中置之高幢能隨一切所求 |
T2215_.58.0799b10: 覺之如意珠故則昇始覺因分佛果位而利益
T2215_.58.0799b11: 一切衆生妙用也。疏爾時世人至所希願故
T2215_.58.0799b12: 者。此明世人稱歎此寶珠之雨寶妙用義
T2215_.58.0799b13: 也。此如大天者若是樂變化天歟。此天有自
T2215_.58.0799b14: 在力有變化所受用樂具之功妙用故也。倶
T2215_.58.0799b15: 舍論云。化樂天樂自化諸妙欲境彼於自化
| T2215_.58.0799b16: | 妙欲境中自在而轉 | 云云 | 又如以大梵王爲一 |
T2215_.58.0799b18: 寶至頓雨衆物者。是明世人之於此寶珠妙
T2215_.58.0799b19: 用而生奇異想義也。此寶珠之雨寶之妙用
T2215_.58.0799b20: 爲實不可思議云也。文於寶中先有耶先無耶
T2215_.58.0799b21: 者。於珠中尋求此雨寶妙用性處是珠末瑩
T2215_.58.0799b22: 淨以前中先有耶。若亦瑩淨以後始有此妙用
T2215_.58.0799b23: 耶云也。又若先有者則此小珠何能頓藏衆
T2215_.58.0799b24: 物者。是疑此珠中從先有雨寶妙用也。謂何
T2215_.58.0799b25: 此小珠中含藏衆多珍寶耶云也。文又何能
T2215_.58.0799b26: 頓雨衆物者。是疑此珠中始無雨寶徳而後
T2215_.58.0799b27: 頓有此雨寶妙用義也。謂從本無物何今始
T2215_.58.0799b28: 頓有此用耶云也。是故惟進退兩義都倶不
T2215_.58.0799b29: 可思議云也。疏即此世間至菩提心寶耶者。
T2215_.58.0799c01: 是以世俗淺喩巧妙義況類出世甚深不思議
T2215_.58.0799c02: 妙徳也。疏是故善知至菩薩亦爾者從下合
T2215_.58.0799c03: 喩也。是總合也。疏文已證知至置在家中者。
T2215_.58.0799c04: 是別合中最初見寶收置喩之合也。是合所
T2215_.58.0799c05: 被機之所成世間八心之所發生出世最初心
T2215_.58.0799c06: 種子義也。疏次以三種至去其麁鑛者。是第
T2215_.58.0799c07: 二除去麁垢喩之合也。三種三心者是小乘
T2215_.58.0799c08: 中聲聞縁覺菩薩三人之見修無學三道心是
T2215_.58.0799c09: 也。此三道中但破我執斷煩惱垢故。如次利
T2215_.58.0799c10: 鐵鑿去其麁鑛也。疏次觀無縁至而不傷之
T2215_.58.0799c11: 者。是第三藥物消化喩之合也。此既依法無
T2215_.58.0799c12: 我觀斷所知障而稍顯得二空眞如理故。如
T2215_.58.0799c13: 消化此寶珠之麁垢相而不傷其質性。而稍
T2215_.58.0799c14: 顯得精實寶性也。疏次生極無至雨種種寶
T2215_.58.0799c15: 者。第四瑩淨雨寶喩之合也。謂此寶珠依方
T2215_.58.0799c16: 術能瑩淨極竟。則置高幢上雨種種珍寶猶
T2215_.58.0799c17: 如此極無自性心之因分功徳窮滿時發生無
T2215_.58.0799c18: 量自利利他功徳妙用也。佛家者果分佛之
T2215_.58.0799c19: 家也。生者尚是因分義也。以此極無自性之
T2215_.58.0799c20: 能觀智喩灰水也。以此灰水洗淨此珠垢穢
T2215_.58.0799c21: 令光曜義合極無自性心之洗除微細心垢而
T2215_.58.0799c22: 令清淨心性義也。是因分佛能破盡諸染汚
T2215_.58.0799c23: 法稍令顯現本有功徳故也。問何故不明證
T2215_.58.0799c24: 寂然界心及覺心不生一道無爲心耶。答隨
T2215_.58.0799c25: 其便宜可攝前後二心中也。雖別不明之理
T2215_.58.0799c26: 可有之也。今且省略之故不明也
T2215_.58.0799c27:
T2215_.58.0799c28:
T2215_.58.0799c29:
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