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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 [行番号:有/無] [返り点:無/有] [CITE]
T2213_.58.0098a01: 是處。一闡提輩亦復如是。雖聞如是大般涅 T2213_.58.0098a02: 槃微妙經典。終不能發菩提心芽。若能發 T2213_.58.0098a03: 者無有是處。何以故。是人斷滅一切善根如
T2213_.58.0098a06: 人也。如此顯教封執之輩。雖遇無盡莊嚴之 T2213_.58.0098a07: 際會。不能蒙甚深祕密之妙益。故云若無機 T2213_.58.0098a08: 之乃至發起深益也 T2213_.58.0098a09: 二從毘盧下。明如來許説中。自五。一明如 T2213_.58.0098a10: 來讃嘆。二明總標三句。三明開示寶所。四
T2213_.58.0098a13: 見 T2213_.58.0098a14: 二從以執下。明隨釋中。自四。一明讃測深 T2213_.58.0098a15: 意。二明讃不失機會。三明讃難問能問。四 T2213_.58.0098a16: 明如來誡聽 初中。預測如來者。上來所言 T2213_.58.0098a17: 五字門并三句法體。是今經之深旨如來之 T2213_.58.0098a18: 祕藏也。然金剛手能測彼深奧令發起。故云 T2213_.58.0098a19: 側如來加持深意也 T2213_.58.0098a20: 二從又能下。明讃不失機會中。發起時衆 T2213_.58.0098a21: 者。今大悲胎藏曼荼羅法界應度大衆也。作 T2213_.58.0098a22: 生解因縁者。令彼法界應度之衆生而生大 T2213_.58.0098a23: 菩提心之解了故云爾也。仰測聖心者。仰能 T2213_.58.0098a24: 測如來説法時至而不失應度機根嘉會時 T2213_.58.0098a25: 分。故云仰測聖心不失機會也 T2213_.58.0098a26: 三從我觀下。明難問能問中。又二。一明讃 T2213_.58.0098a27: 嘆意。二明功徳倍増 初中。我者大日之自 T2213_.58.0098a28: 稱也。乃至淺行諸菩薩者。指初心始行諸菩 T2213_.58.0098a29: 薩也。以此三句者。十方三世一切諸佛説 T2213_.58.0098b01: 教甚深教義。皆悉莫非爲此菩提爲因大悲 T2213_.58.0098b02: 爲根方便爲究竟。故云以此乃至甚深之事 T2213_.58.0098b03: 也 T2213_.58.0098b04: 二從以如下。明功徳倍増中。倍増者復明於 T2213_.58.0098b05: 上首仁者中。金剛手雖無比類。對如來世 T2213_.58.0098b06: 尊故猶論明昧不同。故云無量功徳乃至終 T2213_.58.0098b07: 無漏失也 T2213_.58.0098b08: 問曰。何故如來如此慇懃讃嘆金剛手。有何 T2213_.58.0098b09: 等深意耶 答曰。如大論五十五云。問曰。佛 T2213_.58.0098b10: 何故讃須菩提。答曰。示師不自高。弟子承 T2213_.58.0098b11: 順師法故。有人師所説弟子不受。弟子所説 T2213_.58.0098b12: 師不聽。如凡夫人處衆説法時。破一切語 T2213_.58.0098b13: 不受。以佛無吾我心故讃須菩提言如是如
T2213_.58.0098b16: 聽意。二明引論釋 初中。極善作意者。擧 T2213_.58.0098b17: 意密而攝身口也。亦爲未來弟子等者。言非 T2213_.58.0098b18: 啻誡勸金剛手。亦兼爲欲使未來眞言行者 T2213_.58.0098b19: 直心聽法故云爾也 T2213_.58.0098b20: 二從故釋下。明引釋論中。若人心善直信等 T2213_.58.0098b21: 者。若爲聽法不惜身命不求名利。是即心善 T2213_.58.0098b22: 直信之相。故法華經云。若人精進常修慈 T2213_.58.0098b23: 心。不惜身命乃可爲説。捨惡知識親近善 T2213_.58.0098b24: 友。如是之人乃可爲説。告舍利弗。我説是
T2213_.58.0098b27: 不求名利。於空閑林中聞空中聲言。汝善男 T2213_.58.0098b28: 子從是東行。莫念疲極莫念睡眠。莫念服食 T2213_.58.0098b29: 莫念晝夜。莫念寒熱莫念内外。善男子行時 T2213_.58.0098c01: 莫觀右右。莫懷身相莫懷色相。莫懷受想行 T2213_.58.0098c02: 識相。何以故若懷是諸相。於佛法有礙。若於 T2213_.58.0098c03: 佛法有礙。便往來五道生死中。亦不能得般
T2213_.58.0098c06: 顧身勞。猶如渇水而欲飮之。故云爾也。一 T2213_.58.0098c07: 心入於語義中者。專心不異縁。於所説中之 T2213_.58.0098c08: 義理敢不誤失也。以下二句可見。此偈中 T2213_.58.0098c09: 有專三業之義。所謂端身者專身業。如渇飮 T2213_.58.0098c10: 者專口業。一心者專心業也。故大論一百
T2213_.58.0098c13: 妙印鈔卷第九
T2213_.58.0098c18: T2213_.58.0098c19: T2213_.58.0098c20: T2213_.58.0098c21: T2213_.58.0098c22: 沙門阿寂紀
T2213_.58.0098c25: 牒經。二明隨釋 初牒經。自可見 T2213_.58.0098c26: 二從猶如下。明隨釋中。自四。一釋菩提爲 T2213_.58.0098c27: 因。二釋大悲爲根。三釋方便爲究竟。四明 T2213_.58.0098c28: 約地上轉釋三句 T2213_.58.0098c29: 初中又云。一明總三句次第生起。二明中智 T2213_.58.0099a01: 觀。三明心實相。四明相望成因果。五明譬 T2213_.58.0099a02: 説。六明引論證信心 T2213_.58.0099a03: 初中。世間種子者菩提爲因句也。籍四大衆 T2213_.58.0099a04: 縁者大悲爲根句也。如是次第等者方便爲 T2213_.58.0099a05: 究竟句也。是即爲釋菩提爲因句。先總釋三 T2213_.58.0099a06: 句次第生起而成因果也 T2213_.58.0099a07: 二從然以下。明中智觀中。然以中智者。非 T2213_.58.0099a08: 彼顯教所談之中智。是非中之中也。所謂 T2213_.58.0099a09: 字不生不滅之徳名爲中智。言以字不生 T2213_.58.0099a10: 義故離常見。以字不滅之義故離斷見。如 T2213_.58.0099a11: 此以無自性故因不守自性故還成果。果亦 T2213_.58.0099a12: 不守自性故還成因也。故云觀之畢竟乃至 T2213_.58.0099a13: 因果義成也。若法不然等者。若不能如斯 T2213_.58.0099a14: 觀達。即墮斷常二見之中故不成因果也。所 T2213_.58.0099a15: 謂墮斷無之見故更不見因果。墮常見之中 T2213_.58.0099a16: 故亦不成因果之義。所以然者。計因定因果 T2213_.58.0099a17: 定果故不知從縁生之因果。故云若法不然 T2213_.58.0099a18: 乃至因果義不成也 T2213_.58.0099a19: 三從今行下。明觀心實相中。今行者等者。指 T2213_.58.0099a20: 三密修行行者。觀心實相者。指六大法界 T2213_.58.0099a21: 一大圓明蓮華三昧之體亦復如是者。離如 T2213_.58.0099a22: 上生滅斷常等諸戲論。故云亦復如是乃至 T2213_.58.0099a23: 淨虚空也。於内證所行等者。離如此斷常 T2213_.58.0099a24: 一異雖不生不滅。而於内證圓明之萬徳。更 T2213_.58.0099a25: 不疑滯。一切智智大菩提心堅固不動。故金 T2213_.58.0099a26: 剛頂云等同於大空堅住金剛性全成金剛體
T2213_.58.0099a29: 生死業受之生。而成虚空無垢大菩提之生。 T2213_.58.0099b01: 故云離業受生等也。萬行功徳等者。普門 T2213_.58.0099b02: 法界大悲萬行。依此大菩提心而増長。故 T2213_.58.0099b03: 云萬行功徳乃至菩提心爲因也 T2213_.58.0099b04: 四從此菩下。明相望成因果中。此菩提者指 T2213_.58.0099b05: 上如實大菩提心也。爲後二句因者。爲大悲 T2213_.58.0099b06: 究竟二句而成因故云爾也。若望生死中者。 T2213_.58.0099b07: 於生死流轉中對所積集大小權實善根 T2213_.58.0099b08: 故。此如實大菩提心ハ初心即極發心即到故 T2213_.58.0099b09: 被云果故。云若望生死中乃至名爲果也。以 T2213_.58.0099b10: 覩佛法前相者。指地前五種三昧道也。故禪 T2213_.58.0099b11: 要云。初觀之時如似於圓。遍周之後無復方 T2213_.58.0099b12: 圓。作是觀已即便證得解脱一切障三昧。得
T2213_.58.0099b15: 心。謂初心見道一念相應。速還妄失。如夜 T2213_.58.0099b16: 電光暫現即滅。故云刹那。二者流注心。既 T2213_.58.0099b17: 見道已念念加功相續不絶。如流奔注。故云 T2213_.58.0099b18: 流澍。三者甜美心。謂積功不已乃得靈然朗 T2213_.58.0099b19: 徹。身心輕泰翫味於道。故云甜美。四者摧 T2213_.58.0099b20: 散心。爲卒起精懃或復休廢。二倶違。故云 T2213_.58.0099b21: 摧散也。五者明鏡心。既離散亂之患。鑒達 T2213_.58.0099b22: 圓明一切無著。故云明鏡。若了達五心。於
T2213_.58.0099b25: 佛法者初地法明道位也。故彼五種三昧道 T2213_.58.0099b26: 是爲初地佛法前相故也 T2213_.58.0099b27: 五從解如下。明解説中。聞善知識者。指世 T2213_.58.0099b28: 間如實之善知識也。餘文可見。漸見前相
T2213_.58.0099c02: 更不疑。彌發起加行。速望得無盡寶藏之眞 T2213_.58.0099c03: 體也。故云爾時於寶乃至信心義也。若合譬 T2213_.58.0099c04: 者。有人者初心始行眞言行人也。善知識 T2213_.58.0099c05: 者。眞言上乘之大阿闍梨也。汝今宅中者。指 T2213_.58.0099c06: 行者自身云今宅中。是即周遍法界之塔婆 T2213_.58.0099c07: 故。自有無盡寶者。指自心八葉無盡莊嚴 T2213_.58.0099c08: 藏。應自勤修者。令教修行三密方便。而開 T2213_.58.0099c09: 發自心萬徳故。周給一國者。開發シ已テ於周 T2213_.58.0099c10: 遍法界華藏世界海中。自他受用無有盡期 T2213_.58.0099c11: 故。彼人聞已即生諦信者。行者聞如上之殊 T2213_.58.0099c12: 勝教導已。即諦信住如實知自心之大菩提 T2213_.58.0099c13: 心故。如説而行等者。住大菩提故如阿闍梨 T2213_.58.0099c14: 教導正行三密妙行也。漸見前相者。證得地 T2213_.58.0099c15: 前三昧道味。爾時於寶藏等者。既見佛法前 T2213_.58.0099c16: 相故。離疑惑之心。彌發起加行望證法明道
T2213_.58.0099c19: 論第一卷釋スル如是下ノ文也。此偈中者。論家 T2213_.58.0099c20: 御語也。餘文自可見 T2213_.58.0099c21: 二從經中下。釋大悲爲根中。自五。一明表 T2213_.58.0099c22: 大悲。二明根義。三明悲義。四明根悲交釋。五 T2213_.58.0099c23: 約供養行明悲義 初中。經中次説者。指經 T2213_.58.0099c24: 大悲爲根本五言也。是即菩提心爲因之句ノ T2213_.58.0099c25: 次ナルカ故ニ云次説也 T2213_.58.0099c26: 二從根是下。明根義中。根是能執持義者。言 T2213_.58.0099c27: 大悲能執持諸佛大菩提功徳萬行不令拔 T2213_.58.0099c28: 除。故云爾也 T2213_.58.0099c29: 三從梵下。明悲義中。迦是苦義者。即是大
T2213_.58.0100a03: 是與樂義。是即菩提心所具無上法樂也。此 T2213_.58.0100a04: 菩提心名爲嘉苗。是菩提心爲因句也。爲令 T2213_.58.0100a05: 増長此菩提心之嘉苗故。用拔苦之大悲。是 T2213_.58.0100a06: 即大悲爲根句也。故云慈如廣乃至除草穢 T2213_.58.0100a07: 也。此中云悲者。説能助之大悲。所助之大 T2213_.58.0100a08: 慈自顯。故云爾也 T2213_.58.0100a09: 五從且如下。約供養行明悲義中。行者等者 T2213_.58.0100a10: 指眞言行者。修供養時者。於供養有内外 T2213_.58.0100a11: 事理供養。如下卷説。時者依軌儀法則行三 T2213_.58.0100a12: 密之妙行時也。此時亦有初中後晨朝日沒 T2213_.58.0100a13: 等之時。隨四種之法分別故云爾也。若奉 T2213_.58.0100a14: 一花等者。付之有淺略深祕。其淺略者。隨 T2213_.58.0100a15: 其時世間所有種種妙花妙香等是也。若深 T2213_.58.0100a16: 祕。花者以行者周遍法界忍辱之心。兩手合 T2213_.58.0100a17: 掌シ。向周遍法界過刹塵曼荼羅聖衆演供 T2213_.58.0100a18: 養時。於刹那頃興無量無邊不可思議不可 T2213_.58.0100a19: 説供養雲海。供養已成法界不可説不可説 T2213_.58.0100a20: 展轉曼荼羅聖衆。并自法界他法界不可説 T2213_.58.0100a21: 不可説展轉曼荼羅聖衆之時。須臾成就花 T2213_.58.0100a22: 三昧圓滿忍辱波羅蜜。淨佛國土成就衆生 T2213_.58.0100a23: 大願皆悉成就。故云若奉一花乃至皆悉生 T2213_.58.0100a24: 根也。復次花者自心八葉心蓮華。是即佛界 T2213_.58.0100a25: 心界衆生界同一平等大菩提心之妙體。以此 T2213_.58.0100a26: 大菩提妙花。供養盡空法界佛界心界衆生 T2213_.58.0100a27: 界帝網重重不可説不可説曼荼羅聖衆故。 T2213_.58.0100a28: 自利利他行願皆悉圓滿生大悲根。故云若
T2213_.58.0100b03: 者乃至萬行也。即由大悲地界等者。譬如 T2213_.58.0100b04: 大地爲一切衆生依。大悲亦復如是故。水火
T2213_.58.0100b07: 者。大悲萬行皆悉成就十一地妙果圓滿。譬
T2213_.58.0100b10: 四從又淨下。約地上釋三句義中。自二。一 T2213_.58.0100b11: 明擧譬顯三句始終。二明引般若結釋 T2213_.58.0100b12: 初中猶如眞金等者。初地所發如實大菩提 T2213_.58.0100b13: 心也。大悲如習學等者。初地所發大悲行願 T2213_.58.0100b14: 也。方便如巧藝等者。初地所證妙果也。復 T2213_.58.0100b15: 次初地爲菩提心爲因。從二地至八地已來
T2213_.58.0100b18: 等者。因之梵語也。此梵語有發起義。是即從 T2213_.58.0100b19: 因生果果還復生因義也。故云梵音乃至故 T2213_.58.0100b20: 以爲名也 T2213_.58.0100b21: 三從經云下。明開示寶所中。自二。一明牒 T2213_.58.0100b22: 經。二明隨釋。初牒經可見 T2213_.58.0100b23: 二從即是下。明隨釋中。三。一明開示寶所。二 T2213_.58.0100b24: 明自心爲寶所。三明問答決疑 T2213_.58.0100b25: 初中。即是者。直指如來直説故云即是也。開 T2213_.58.0100b26: 示如來者。上所言如實大菩提心是也 T2213_.58.0100b27: 問曰。如來何故自問自答。而言云何菩提謂 T2213_.58.0100b28: 如實知自心耶 答。今此自證大菩提者金 T2213_.58.0100b29: 剛手猶不能問。何況有餘人能問能答人耶。 T2213_.58.0100c01: 故如來自問自答也 T2213_.58.0100c02: 二從如人下。明自心爲寶所中。如人雖聞等 T2213_.58.0100c03: 者。譬意可見。復指言如上者。指上之菩提 T2213_.58.0100c04: 爲因之解釋也。此法從何處者。指第一甚深 T2213_.58.0100c05: 微妙之法。所謂如實大菩提心是也。即是行 T2213_.58.0100c06: 者自心耳者。指自心八葉干栗多心也。若能 T2213_.58.0100c07: 如實等者。言如實觀察此八葉心蓮功徳。了 T2213_.58.0100c08: 了分明證知無疑滯。名爲如實知自心。故 T2213_.58.0100c09: 云若能如實乃至名成菩提也。其實不由他 T2213_.58.0100c10: 悟等者。心自證心心自覺心之意也 T2213_.58.0100c11: 三從問曰下。明問答決疑中。問曰若即者。問 T2213_.58.0100c12: 之意謂。佛自問云何菩提。如來自答如實知 T2213_.58.0100c13: 自心故。即乘取テ答之語ニ問スル即心是道ナラハト者 T2213_.58.0100c14: 也。言即心者自心故也。故問但如實知ヲ即 T2213_.58.0100c15: 心ヲ名爲成菩提ト者。何故ソ一切衆生自ラ不ルヤト T2213_.58.0100c16: 成佛也。即如大圓覺云。始知衆生本來成 T2213_.58.0100c17: 佛。生死涅槃猶如昨夢。乃至金剛藏菩薩白 T2213_.58.0100c18: 佛言。世尊若諸衆生本來成佛。何故復有一 T2213_.58.0100c19: 切無明。若諸無明衆生本有。何因縁故如 T2213_.58.0100c20: 來復説本來成佛。十方異生本成佛道後起 T2213_.58.0100c21: 無明。一切如來何時復生一切煩惱。唯願不 T2213_.58.0100c22: 捨無遮大悲。爲諸菩薩開祕密藏。及爲末 T2213_.58.0100c23: 世一切衆生。得聞如是修多羅教了義法門
T2213_.58.0100c26: 曰。若即心是道者。何故衆生輪迴生死不得 T2213_.58.0100c27: 成佛也。答曰以不如實知故者。答之意ハ謂リ。 T2213_.58.0100c28: 雖自心元佛。不如實知自心之體故云不成 T2213_.58.0100c29: 佛也。所謂愚童凡夫者。釋其所由也。若聞 T2213_.58.0101a01: 是法者。就斯有多種斷簡。謂於愚童凡夫有 T2213_.58.0101a02: 種種不同。所謂或有未生一毫修善之愚童 T2213_.58.0101a03: 凡夫。此人雖聞是法。不可有信知之義故。如 T2213_.58.0101a04: 次下卷釋愚童凡夫云。若是未生種子無機
T2213_.58.0101a07: 解之義。以是義故。今文云。若聞是法少有 T2213_.58.0101a08: 能信也。識性二乘等者。纔觀人無我。雖斷離 T2213_.58.0101a09: 人執。猶未離實有之法執。何況如實觀自心 T2213_.58.0101a10: 即法界之實體耶。故云識性二乘乃至未如 T2213_.58.0101a11: 實知也。已上出如實不知之人也。若知實 T2213_.58.0101a12: 自知等者。是即如實自證自覺スル者ハ。初發心 T2213_.58.0101a13: 之時。即覺知本來成佛亦無ト餘答ル也。譬如
T2213_.58.0101a16: 何ンカ如來答玉フ之耶 答。同經。如來答云。善 T2213_.58.0101a17: 男子。一切世界始終。生滅前後。有無聚散起 T2213_.58.0101a18: 止。念念相續循環往復。種種取捨。皆是輪 T2213_.58.0101a19: 迴。未出輪迴而辨圓覺。彼圓覺悟即同流 T2213_.58.0101a20: 轉。若免輪迴無有是處。譬如動目能搖湛 T2213_.58.0101a21: 水。又如定眼由迴轉火。雲駛月運ヒ舟行ハ岸
T2213_.58.0101a27: 説言此翳已ニ滅ス何ノ時ニカ更起セント一切諸翳。 T2213_.58.0101a28: 何以翳花二法非相待故。亦如空華滅於 T2213_.58.0101a29: 空時。不可説言虚空何時更起空花。何以 T2213_.58.0101b01: 故。空本無花非起滅故。生死涅槃同於起
T2213_.58.0101b07: 時金性不壞。不應説言本非成就。如來圓覺
T2213_.58.0101b13: 證所現涅槃。何況能以有思惟心測度如來 T2213_.58.0101b14: 圓覺境界。如取螢火燒須彌山終不能至。是 T2213_.58.0101b15: 故我説一切菩薩及未世衆生先斷無始輪迴
T2213_.58.0101b18: 無成佛及不成佛。又無輪迴及不輪迴。只以 T2213_.58.0101b19: 妄見故見種種不實。今亦如是。六大法界 T2213_.58.0101b20: 一大圓明之心鏡。離去來動靜生滅一異能 T2213_.58.0101b21: 所得失等之相故。無煩惱菩提生死涅槃。亦 T2213_.58.0101b22: 無成佛不成佛。無輪迴不輪迴。唯以不如實 T2213_.58.0101b23: 知如是之自心體性故。生種種妄見。輪迴生 T2213_.58.0101b24: 死往來五道。若如此自心實相如實開覺スレハ。 T2213_.58.0101b25: 即時歸本覺。畢竟如ニ而菩提相也。故經云 T2213_.58.0101b26: 乃至彼法少分無有可得也。此事至要也。能 T2213_.58.0101b27: 能可思察可思察 T2213_.58.0101b28: 四從經復下。明菩提不可得中。自二。一明 T2213_.58.0101b29: 牒經。二明隨釋。初牒經可見 T2213_.58.0101c01: 二明隨釋中。亦三。一明離菩提無一法。二明 T2213_.58.0101c02: 不可得所由。三明轉釋無相義 初中。無上 T2213_.58.0101c03: 正遍知等者。指上正遍知等釋。故云前已説 T2213_.58.0101c04: 之也。此中者指別牒句中也。即是七微合 T2213_.58.0101c05: 成者。倶舍論頌疏第十二云。極微爲初指節 T2213_.58.0101c06: 爲後。應知皆七倍増。七極微爲一微量。積 T2213_.58.0101c07: 微至七爲一金塵。積七金塵爲一水塵。積七
T2213_.58.0101c14: 故云梵云阿耨乃至故以爲喩也。言彼法者 T2213_.58.0101c15: 等者。指無相大菩提心而云彼法也。言彼六 T2213_.58.0101c16: 大法界虚空無垢菩提心之外ニ。更ニ此七微合 T2213_.58.0101c17: 成微少之色塵許リモ無有可得之法。故云言彼
T2213_.58.0101c20: 別標。二明牒經。三擧分譬。四明分譬不及。五 T2213_.58.0101c21: 明勸誘。六明心自證覺 T2213_.58.0101c22: 初中。次説因縁者。是即少分不可得因縁 T2213_.58.0101c23: 也 T2213_.58.0101c24: 二從何以下牒經。可見 T2213_.58.0101c25: 三從譬如下。擧分譬解釋中。譬如虚空等 T2213_.58.0101c26: 者。且以具少分六相似故。即以爲譬也。所 T2213_.58.0101c27: 謂一畢竟淨。二離一切相。三無動。四無分 T2213_.58.0101c28: 別。五不可變易。六不可破壞也。以如此等 T2213_.58.0101c29: 六義少分相似故爲譬也。故云以如是等乃 T2213_.58.0102a01: 至無相菩提心也 T2213_.58.0102a02: 四從然是下。明分譬不及中。然是中等者。雖 T2213_.58.0102a03: 世間虚空有如上之六義少分相似。於是無 T2213_.58.0102a04: 相大菩提心中。復有不可説不可説祕密甚 T2213_.58.0102a05: 奧之事。以虚空不可譬大菩提也。遍喩者。如
T2213_.58.0102a08: 學者。得意忘筌等者。言得此恒沙萬徳之義
T2213_.58.0102a11: 者。如世間虚空者無知解者無開曉者。甚深 T2213_.58.0102a12: 無相大菩提心亦復如是。故云又如乃至當 T2213_.58.0102a13: 知亦爾也。心自證心者。上之心者智也識 T2213_.58.0102a14: 也。下之心者境也五大也。是則直指行者本 T2213_.58.0102a15: 有境智不二也。言能證心者本有智也。所證 T2213_.58.0102a16: 心者本有境也。所謂以本有五大爲境。以本 T2213_.58.0102a17: 有識大爲智也。是則爲顯境智和融本來無 T2213_.58.0102a18: 二無別也。境智名異全收一體也。然此境智 T2213_.58.0102a19: 圓明之外。全以無知解之法。無知解之者。無
T2213_.58.0102a22: 佛。生死涅槃猶如昨夢。善男子如昨夢故。當 T2213_.58.0102a23: 知生死及涅槃無起無滅無來無去。其所證 T2213_.58.0102a24: 者無得無失無取無捨。其能證者無作無止 T2213_.58.0102a25: 無住無滅。於此證中無能無所。畢竟無證亦
T2213_.58.0102a29: 無所得大菩提中。若分別微塵許之能所。隨 T2213_.58.0102b01: 法非法之相。不離我人壽者等之見。若不 T2213_.58.0102b02: 離我人衆生之見者。取去來生滅一異能所 T2213_.58.0102b03: 等。往來五道生死。何名不壞常住金剛智 T2213_.58.0102b04: 慧耶。故華嚴經第六云。如來深境界。其量
T2213_.58.0102b07: 別標。二明牒經。三明引論證。四明擧淨心 T2213_.58.0102b08: 合 初二。自可見 T2213_.58.0102b09: 三從如釋下。明引論證中。佛智慧清淨故等 T2213_.58.0102b10: 者。出過諸心地不作諸觀故云清淨也。不觀諸 T2213_.58.0102b11: 法等者。是即出不觀之法相也。其文自可見」 T2213_.58.0102b12: 四從以如下。明擧淨心合中。以如是淨者。指 T2213_.58.0102b13: 如實大菩提心。出過諸觀等者。四智心地猶 T2213_.58.0102b14: 不出心量之分。何況於自餘耶。今此淨菩提 T2213_.58.0102b15: 心者。出過諸心地於法自在也。故云以如 T2213_.58.0102b16: 是淨乃至得無罣礙也。雖無相甚深不可思 T2213_.58.0102b17: 議。而此菩提心含甚深不可思議微妙清淨 T2213_.58.0102b18: 功徳兩部曼荼之萬徳。莫依之不出生。故悉 T2213_.58.0102b19: 地出現品云。虚空無垢無自性。能授種種諸 T2213_.58.0102b20: 巧智。由本自性常空故。縁起甚深難可觀
T2213_.58.0102b27: 經。二明隨釋 初牒經可見 T2213_.58.0102b28: 二從時執下。明隨釋中。亦二。一釋薩埵疑 T2213_.58.0102b29: 問意。二釋如來答 T2213_.58.0102c01: 初中。亦二。一釋所問來意。二明所問體 T2213_.58.0102c02: 初中。時執金剛者。聞佛説如上之無上菩提 T2213_.58.0102c03: 少分不可得之相。雖自身無疑。爲斷未來衆 T2213_.58.0102c04: 生疑惑故。而致此問。故云聞佛所説乃至而 T2213_.58.0102c05: 佛言也 T2213_.58.0102c06: 二從菩提下。明所問體中。菩提心名等者。菩 T2213_.58.0102c07: 提心即一切智智也。若一切智智者。離此菩 T2213_.58.0102c08: 提心之外無少分能所者。誰爲能求所求。誰 T2213_.58.0102c09: 爲可覺可覺者耶。又離菩提心之外都以無 T2213_.58.0102c10: 一法者。誰能發菩提心。令至此無相本菩提 T2213_.58.0102c11: 妙果耶。又若雖無能發所發之因縁而成菩 T2213_.58.0102c12: 提者衆生雖不發心修行。自然可成佛耶ト問フ T2213_.58.0102c13: 也。故云菩提心名乃至自然成也 T2213_.58.0102c14: 二從故佛下。明如來答中。自二。一明牒經。二 T2213_.58.0102c15: 明隨釋 初牒經。自可見 T2213_.58.0102c16: 二明隨釋中。亦三。一明自心尋求。二明示 T2213_.58.0102c17: 其著所。三明法明道位 T2213_.58.0102c18: 初中。亦二。一明自心即是旨。二明不知故 T2213_.58.0102c19: 見苦樂 T2213_.58.0102c20: 初中。雖衆生者。夫以一切衆生色心實相直 T2213_.58.0102c21: 爾是菩提故。雖有佛出世而不増明。雖無佛 T2213_.58.0102c22: 出世而不缺減。性相常住常自莊嚴。故云雖 T2213_.58.0102c23: 衆生乃至自嚴淨也 T2213_.58.0102c24: 二從然不下。明不知故見苦樂中。自二。一 T2213_.58.0102c25: 明正不知因縁。二明譬 T2213_.58.0102c26: 初中。然不知實者。言衆生自心即雖佛。不 T2213_.58.0102c27: 如實自知自心實相。即是無明也。然無明有 T2213_.58.0102c28: 厚薄。所謂大論九十七云。無明有二種。一
T2213_.58.0103a03: 等因縁無明起耶 答。法華經云忽然火起
T2213_.58.0103a06: 然而現。時薄伽梵告金剛手言。此障從何而 T2213_.58.0103a07: 來。從一切衆生本有障無始無覺中來。本有 T2213_.58.0103a08: 倶生障。自我所生障。無始無初際。本有倶
T2213_.58.0103a12: 生障無始無覺中ヨリ來テ本來不可得也。彼顯教 T2213_.58.0103a13: 所説元品無明障言語道斷心行所滅絶離 T2213_.58.0103a14: 絶離境故。不談無明形體。今宗障體即徳 T2213_.58.0103a15: 故。云忽然現身作金剛薩埵形也。是即不 T2213_.58.0103a16: 住自心内證之妙境妙智。而縁心外之法故。 T2213_.58.0103a17: 此無明忽然現起。故經云。於一散亂心。此障
T2213_.58.0103a20: 答。住如實之智不見心外之法故。此無明 T2213_.58.0103a21: 不除而除不滅而滅。來時無所從來。無始無
T2213_.58.0103a24: 薄喩 三明見心實相 T2213_.58.0103a25: 知中如蠶出絲等者。譬無明深厚者。從苦趣 T2213_.58.0103a26: 苦。都無出離之期。是則大論所説無明厚者 T2213_.58.0103a27: 爲黒暗。是也。又法華經云。毒氣深入失本
T2213_.58.0103b01: 無明輕薄者。隨所縁雖異解。心外不見法。是 T2213_.58.0103b02: 則大論所説薄者名無明。是也。又法華云。不
T2213_.58.0103b05: 火。魚見宮殿。故云如人間乃至或以爲火 T2213_.58.0103b06: 也。於自心六大法界一水。自見十界之差別。 T2213_.58.0103b07: 自見種種無量之苦樂。故云自心自見無有 T2213_.58.0103b08: 一法等也 T2213_.58.0103b09: 三從若瑜下。明見心實相中。若瑜伽行人等 T2213_.58.0103b10: 者指眞言行者。正觀三法者。就内六根而觀 T2213_.58.0103b11: 達。就外六塵而觀達。及兩中間而觀達。修 T2213_.58.0103b12: 心不可得。不可得者即是字之實相也。 T2213_.58.0103b13: 字實相者即是心實相。心實相者無相大菩 T2213_.58.0103b14: 提。無相大菩提者即是一切智智。故云正觀
T2213_.58.0103b17: 法明心實相。二約眞我明心實相。三約六根 T2213_.58.0103b18: 明心實相。四明心無相所由。五明結歸三句
T2213_.58.0103b21: 大品。四明觀内外中間。五明譬合 T2213_.58.0103b22: 初中。復次世尊者。佛先直答金剛手言。祕 T2213_.58.0103b23: 密主自心尋求菩提及一切智。何以故本性
T2213_.58.0103b26: 其兩中間之著所。故云復次世尊等也。餘文 T2213_.58.0103b27: 可見 T2213_.58.0103b28: 二從經言下。明引經中。心者行者自心。即 T2213_.58.0103b29: 本性清淨妙蓮不染眞心是也 T2213_.58.0103c01: 三從如摩下。明大品中。如摩訶般若等者。指 T2213_.58.0103c02: 大品般若也。以無量門等者。初自五蘊三科 T2213_.58.0103c03: 之法。終至種智菩提。約一切諸法門。説畢 T2213_.58.0103c04: 竟獨空之旨。今實相者無相也。故大品云。諸
T2213_.58.0103c07: 言也。遠指佛之現在也。宗要者所謂本性清 T2213_.58.0103c08: 淨自心也。欲顯此本性清淨之心實相。雖多 T2213_.58.0103c09: 有情所著法。不過内外十二所故。於此十二 T2213_.58.0103c10: 所而觀達。速至心本不生際。故云欲擧其 T2213_.58.0103c11: 乃至一切法也。行者指眞言行者。於内法 T2213_.58.0103c12: 者六根也。一一諦觀者。約眼根諦觀而心不 T2213_.58.0103c13: 可得。乃至約意根諦觀而不可得也。故云一 T2213_.58.0103c14: 一諦觀也。或在外耶者六境也。猶恐錯誤 T2213_.58.0103c15: 者。約内觀心不可得。又約外觀心不可得。於 T2213_.58.0103c16: 内外不見心之所住。誤テ於内外之中間謂 T2213_.58.0103c17: 有ト心之所住。故爲遣此執著復作此觀。於 T2213_.58.0103c18: 内六根心不可得。於外六境心亦不可得。於 T2213_.58.0103c19: 内外心已不可得。況於兩中間而有心所住。 T2213_.58.0103c20: 故於兩中間亦心不可得。此時於内外中間 T2213_.58.0103c21: 之三所不見心之所住故。自心本來無生無 T2213_.58.0103c22: 滅而離去來。故云猶恐錯誤乃至戲論雲披 T2213_.58.0103c23: 也 T2213_.58.0103c24: 五從譬如下。明譬合中。珠力故水清者。妄 T2213_.58.0103c25: 想濁亂心水中。自本有自性清淨如意珠。以 T2213_.58.0103c26: 此自性清淨淨菩提心如意寶珠力故。妄想 T2213_.58.0103c27: 顛倒濁水即清。濁水清故即寶珠還顯現。故 T2213_.58.0103c28: 經云。淨菩提心如意寶。滿世出世勝希願。自
T2213_.58.0104a02: 淨菩提心如意寶珠内薫密益之力。自其以 T2213_.58.0104a03: 來念念資長而到初法明道位。證除蓋障 T2213_.58.0104a04: 三昧時。自然ニ此淨菩提心如意珠顯現増 T2213_.58.0104a05: 明也。雖然水初テ濁ル時濁自餘所不來。清亦 T2213_.58.0104a06: 於餘處不去。水初テ清時。清自餘處不來。濁 T2213_.58.0104a07: 亦於餘處不去。水清濁只依風縁。珠隱顯亦 T2213_.58.0104a08: 任清濁。可思之 T2213_.58.0104a09: 二從經云下。約眞我明心實相中。又二。一 T2213_.58.0104a10: 明牒經。二明隨釋。初牒經可見 T2213_.58.0104a11: 二從前約下。明隨釋中。亦二。一約諸色明 T2213_.58.0104a12: 觀。二明約三界觀 T2213_.58.0104a13: 初中又四。一明結前生後。二明内心大我。三 T2213_.58.0104a14: 約顯色觀。四約形色觀。初自可見 T2213_.58.0104a15: 二從此宗下。明内心大我中。此宗者指眞言 T2213_.58.0104a16: 宗。即以等者。如餘宗爲正因佛性。今宗不 T2213_.58.0104a17: 爾。直指一切衆生之心爲如來應正等覺。是 T2213_.58.0104a18: 本來成正覺如來故也。所謂内心之大我者。 T2213_.58.0104a19: 指一切衆生本心妙法芬陀利花。是即花臺
T2213_.58.0104a22: 等者。所謂或一類外道。我觀眞我其色正 T2213_.58.0104a23: 青シ。或一類外道我觀我其色正ク黄ナリ等ト計スル T2213_.58.0104a24: 也。封執一色不許餘色。故云如有一類乃至 T2213_.58.0104a25: 或言鮮白等也。臙脂色者。自臙州出タル油 T2213_.58.0104a26: 色其色似紅紫。故以義云紅紫也 T2213_.58.0104a27: 四從或言下。約形色觀中。又二。一明擧見 T2213_.58.0104a28: 簡非。二明擧證非計 T2213_.58.0104a29: 初中。或言我見者。所謂或一類外道。我見 T2213_.58.0104b01: 眞我極テ長シ。或一類外道我見眞我極短シ等ト T2213_.58.0104b02: 計スル也。各各謂我所執眞實而餘人所見皆不 T2213_.58.0104b03: 實也。故云或言乃至餘皆妄語也。青相畢 T2213_.58.0104b04: 竟者。破彼常見也。青實相不壞等者。破彼 T2213_.58.0104b05: 斷見也。所謂青實相者。五色皆有實相。是
T2213_.58.0104b08: 者。明依一師迷妄之僻見諸弟各妄計不同
T2213_.58.0104b11: 經。二明隨釋 初牒經。可見 T2213_.58.0104b12: 二明隨釋中。又三。一擧僻見不同。二明彼 T2213_.58.0104b13: 非。三明開示曼荼 T2213_.58.0104b14: 初中。亦是對妄者。上約一切法并眞我。呵 T2213_.58.0104b15: 責彼宗計畢。今然約三界等簡之故。云亦是 T2213_.58.0104b16: 對乃至三界同性也。毘紐天者。疏第五云。又 T2213_.58.0104b17: 次置微瑟紐。舊譯謂之毘紐。此是那羅延天 T2213_.58.0104b18: 也 T2213_.58.0104b19: 二從然此下。明彼非中。三。一明約所居簡。二 T2213_.58.0104b20: 明約能居簡非。三擧譬呵非 T2213_.58.0104b21: 初中。然此三界等者。三界有爲諸法皆從縁 T2213_.58.0104b22: 生。從縁生法悉無自性。何心性同彼三界 T2213_.58.0104b23: 耶ト呵破スル也 T2213_.58.0104b24: 二從次廣下。明約能居簡非中。次廣分別等 T2213_.58.0104b25: 者。釋經之非天龍等文也 T2213_.58.0104b26: 三從譬如下。明擧譬呵非中。譬如虚空者。是 T2213_.58.0104b27: 即喩忘本源而起種種妄見。所以然者。隨所 T2213_.58.0104b28: 受器捨本味。暫成辛酸溫濁。故云譬如虚 T2213_.58.0104b29: 空乃至未曾變異也。又如眞陀者。是即喩一 T2213_.58.0104c01: 心隨類應現。所以然者。一相摩尼隨縁雖變 T2213_.58.0104c02: 色。珠體無動轉。主亦如是。隨縁雖作種種 T2213_.58.0104c03: 色形。心體無動轉而不生不滅也。故云又如 T2213_.58.0104c04: 眞陀乃至亦應生滅也 T2213_.58.0104c05: 三從復次下。明開示曼荼中。復次世尊等 T2213_.58.0104c06: 者。今佛説心性非顯形衆色三界六趣等者。 T2213_.58.0104c07: 開示下品所説曼荼羅。爲除未悟者戲論分 T2213_.58.0104c08: 別也。所以然者。曼荼羅中有顯形衆色天龍 T2213_.58.0104c09: 八部等故。眞言行人見彼不了知自心因縁 T2213_.58.0104c10: 生故。生戲論分別起常見等故。先開示心實 T2213_.58.0104c11: 相門。説ク非青非黄乃至不ト與三界六趣同 T2213_.58.0104c12: 性也 T2213_.58.0104c13: 三從又經下。約六根明心實相中。自二。一明 T2213_.58.0104c14: 牒經。二明隨釋 初牒經。可見 T2213_.58.0104c15: 二明隨釋中。亦四。一明結前生後。二明約十 T2213_.58.0104c16: 八界觀。三破邊見。四破見現 T2213_.58.0104c17: 初中前説不在者。六根六境兩中間。此云三 T2213_.58.0104c18: 處也 T2213_.58.0104c19: 二從爲未下。明約十八界觀中。爲心不與 T2213_.58.0104c20: 者。言次上説心不與三界六趣同性故。猶恐 T2213_.58.0104c21: 未悟者心住十八界等中耶ト可カ推求推度故。 T2213_.58.0104c22: 廣歴十八界示心無所住也 T2213_.58.0104c23: 三從復次下。破邊見聲聞中。自四。一明結前 T2213_.58.0104c24: 生後。二破犢子部計。三破有部。四明並破 T2213_.58.0104c25: 二部 初結前生後。可見 T2213_.58.0104c26: 二從犢子下。明破犢子部計中。犢子者。三 T2213_.58.0104c27: 論玄云。阿毘曇者名無比法。無漏惠根會理 T2213_.58.0104c28: 隔凡。其功冠絶。故云無比。犢子者。三論 T2213_.58.0104c29: 云。薩婆多傳有異世五師。同世五師。異世 T2213_.58.0105a01: 五師者。一迦葉。二阿難。三末田地。四舍那 T2213_.58.0105a02: 婆斯。五優婆堀多。此五人持佛法藏。各得 T2213_.58.0105a03: 二十餘年更相付屬名異世也。同世五師者。 T2213_.58.0105a04: 於優波堀多。即分成五部一時並起。名同世 T2213_.58.0105a05: 五師。一曇無徳。二摩訶僧祇。三彌沙塞。四
T2213_.58.0105a08: 問。何等名二十部耶 答。三論玄云。如來二 T2213_.58.0105a09: 月十五日入涅槃。諸弟子四月十五日於王 T2213_.58.0105a10: 舍城祇闍堀山結集三藏。爾時即有二部名 T2213_.58.0105a11: 字。一上座部。謂迦葉爲上座。二大衆部。即 T2213_.58.0105a12: 界外大衆。乃有萬數。婆師羅漢爲主。此云 T2213_.58.0105a13: 涙出。常悲苦衆生而涙墮也。又云。從上座師 T2213_.58.0105a14: 都合有十一部。大衆部有七部。合成十八 T2213_.58.0105a15: 部。足根本二部爲二十部。譬如四大和合等 T2213_.58.0105a16: 者。三論玄云。問。毘曇但明人空。成實具明 T2213_.58.0105a17: 二空。云何兩論無有優劣。答。於小乘内自 T2213_.58.0105a18: 分三品。一者倶不得二空。如犢子部云。四 T2213_.58.0105a19: 大和合有於眼法。五陰和合別有人法。此下 T2213_.58.0105a20: 根人也。二者薩衞之流。但得人空不得法 T2213_.58.0105a21: 空。爲次根人也。三者譬喩訶利之流。具得二 T2213_.58.0105a22: 空。爲上根人也。約空義淺深。則毘曇爲小
T2213_.58.0105a29: 論玄所言薩衞之流。但得人空不得法空是 T2213_.58.0105b01: 也。如角龜毛等者。喩外道妄見虚誑不 T2213_.58.0105b02: 實。餘所書之 T2213_.58.0105b03: 四從以如下。明並破二部中。以如是戲論法 T2213_.58.0105b04: 者。指二部空計。而云以如是戲論法ト也。故 T2213_.58.0105b05: 不識其心者。彼等不識心無性故。妄作如是 T2213_.58.0105b06: 三世實有等戲論也 T2213_.58.0105b07: 四從非見下。明破見現中。又四。一並表二 T2213_.58.0105b08: 計。二擧非見計。三擧非現計。四並破二計 T2213_.58.0105b09: 初可見 T2213_.58.0105b10: 二從如有下。擧非見計中。如有人言者。有 T2213_.58.0105b11: 大乘師教弟子云。一切衆生本有佛知見性。
T2213_.58.0105b14: 膜。招請醫師種種療眼。是即師任法理雖教 T2213_.58.0105b15: 導。而弟子惡得心致如此僻見耳 T2213_.58.0105b16: 三從或有下。擧非現計中。或有人言者。亦 T2213_.58.0105b17: 有一師云。常住妙理非造作之法。纒蓋除時
T2213_.58.0105b20: 現時常理顯現。仍待朝日。朝日出時見彼。稱
T2213_.58.0105b23: 作如是見計。故云皆以世諦言之耳也 T2213_.58.0105b24: 四從若淨下。並破二計中。若淨菩提者。問 T2213_.58.0105b25: 云。爲破師。爲破弟子耶 答。師弟共破之 T2213_.58.0105b26: 問。師無僻見。何破之耶 答。雖無僻見。猶
T2213_.58.0105b29: 文。二明譬説。三明合譬 T2213_.58.0105c01: 初中。又經中等者指今經。自説因縁者。上 T2213_.58.0105c02: 約諸妄執雖説心無相。未顯説其無相所由 T2213_.58.0105c03: 故。佛自説心無相無住無性之因縁。故云自 T2213_.58.0105c04: 説因縁也
T2213_.58.0105c08: 明牒經。二明隨釋 初牒經。可見 T2213_.58.0105c09: 二從如上下。明隨釋中。又三。一明結前句。 T2213_.58.0105c10: 二明生後。三明難思三諦 T2213_.58.0105c11: 初中。如上種種者。次上約一切法。或約眞 T2213_.58.0105c12: 我。或約十八界等。一一觀達入自性清淨 T2213_.58.0105c13: 門。明自心自發自心尋求菩提畢。故云如上 T2213_.58.0105c14: 種種乃至求菩提義也 T2213_.58.0105c15: 二從今復下。明生後句中。今復結言等者。謂 T2213_.58.0105c16: 上所言自性清淨心虚空菩提三種全體遍收 T2213_.58.0105c17: 一體無二。雖一體無二。而心虚空菩提三種 T2213_.58.0105c18: 名字宛然也。是即一而多也多而一也。一多 T2213_.58.0105c19: 自在不可思議也。故云虚空無垢乃至而有 T2213_.58.0105c20: 三名耳也。所謂心者衆生世間。虚空者器世 T2213_.58.0105c21: 間。菩提者智正覺世間也。如此三種世間性 T2213_.58.0105c22: 相本來一相一味。所謂六大法界字本不
T2213_.58.0105c25: 者。指六大法界云一法界心也。此一法界心 T2213_.58.0105c26: 即勝義行願三摩地三種菩提心也。其勝義 T2213_.58.0105c27: 故畢竟不生也。行願故畢竟不壞也。三摩地 T2213_.58.0105c28: 故二而不二也。即是三部妙體也。畢竟不 T2213_.58.0105c29: 生者金剛部也。不壞因縁者蓮華部也。不
T2213_.58.0106a03: 經。二明隨釋 初牒經。可見 T2213_.58.0106a04: 二從佛已下。明隨釋中。又三。一明結前句。二 T2213_.58.0106a05: 明正知識其心。三明究竟同歸 T2213_.58.0106a06: 初中佛已開示等者。始從題目終至囑累。一 T2213_.58.0106a07: 部始終唯明此三句大宗。所謂如説如實大 T2213_.58.0106a08: 菩提心者菩提爲因句也。始從一毫之善種。 T2213_.58.0106a09: 終至十地究竟功徳善根。皆悉爲大悲爲根。
T2213_.58.0106a12: 復次於一念一時等各有三句。以如此等義 T2213_.58.0106a13: 故云佛已開示乃至大宗竟也 T2213_.58.0106a14: 二從即統下。明正知識其心中。即統論等者。 T2213_.58.0106a15: 統論此經一部始終。以種種無量善巧方便。 T2213_.58.0106a16: 而説如實菩提心。令知識衆生本心。所謂依 T2213_.58.0106a17: 如來之奮迅示現無盡莊嚴藏故金剛手發問。 T2213_.58.0106a18: 依薩埵發問故説如實大菩提心并三句法門。 T2213_.58.0106a19: 爲令此淨菩提開明故。約内外等一切法以 T2213_.58.0106a20: 示其著處。或説百六十心三劫六無畏等種 T2213_.58.0106a21: 種心相。或説擇地造壇等衆多支分等。或説 T2213_.58.0106a22: 諸尊密印眞言三摩地等。或説祕密曼荼内 T2213_.58.0106a23: 證眞實境界等。或説兩部灌頂印明并祕密 T2213_.58.0106a24: 第五三昧耶等。如此等無量祕密方便。尋 T2213_.58.0106a25: 始窮終莫非爲知識其心。所言知識其心者。 T2213_.58.0106a26: 即六大法界全體是也。所謂知識者。五智云 T2213_.58.0106a27: 知。即在果位。五識云識。即在因位。是即爲 T2213_.58.0106a28: 顯果即因因即果。因果共不思議。故云知識 T2213_.58.0106a29: 也。其心者本有境即五大也。所謂六大無 T2213_.58.0106b01: 礙。六大無礙者即境智不二。境智不二名爲 T2213_.58.0106b02: 成等正覺。故此經始終只爲此一大事因縁 T2213_.58.0106b03: 也。故云即統論一部乃至知識其心也。維摩
T2213_.58.0106b06: 者。非啻此經作此説。釋迦如來所説一切 T2213_.58.0106b07: 契經亦如是。故云如此經者乃至皆同在此 T2213_.58.0106b08: 也。又非啻釋迦如來同作是説。十方三世諸 T2213_.58.0106b09: 佛皆以一同無有異路。故云如釋迦如來乃
T2213_.58.0106b12: 牒經。二明隨釋 初牒經。可見 T2213_.58.0106b13: 二從世尊下。明隨釋中。自四。一明結前生 T2213_.58.0106b14: 後。二明決了佛法。三明諸法實相。四明觀我 T2213_.58.0106b15: 相 T2213_.58.0106b16: 初中。説此頓覺成佛等者。即如經云。不捨 T2213_.58.0106b17: 於此身。逮得神境通。遊歩大空位。而成身
T2213_.58.0106b20: 意之頃能到所詣。故云説此頓覺成佛入心 T2213_.58.0106b21: 實相門也 T2213_.58.0106b22: 二從亦爲下。明決了佛法中。亦爲決了等 T2213_.58.0106b23: 者。決了十方三世諸佛説教。莫非爲斷我性 T2213_.58.0106b24: 而開自心實相之門。故云亦爲決了十方三 T2213_.58.0106b25: 世乃至漸次開實相門也。此中如一切經中 T2213_.58.0106b26: 者。指諸顯經等也 T2213_.58.0106b27: 三從彼言下。明諸法實相中。彼言諸法實相 T2213_.58.0106b28: 等者。指彼法華經所説十如實相。故奧卷云。
T2213_.58.0106c02: 者即是菩提心。更無別理也。但爲薄福衆生 T2213_.58.0106c03: 等者。即如法華經云。斯人尠福徳不堪受是 T2213_.58.0106c04: 法。薄徳少福人衆苦所逼迫。不聞佛名字。亦 T2213_.58.0106c05: 不聞正法。故云但爲薄福衆生乃至甚爲難 T2213_.58.0106c06: 得也。故世尊等者。以薄福因縁故不能自 T2213_.58.0106c07: 信作佛。故如來説四味調養之方便。令淨諸 T2213_.58.0106c08: 惑障。漸説時將至説一大事因縁。故法華經 T2213_.58.0106c09: 云。若人信歸佛。如來不欺誑。亦無貪嫉意。斷 T2213_.58.0106c10: 諸法中惡。故佛於十方。而獨無所畏。我以 T2213_.58.0106c11: 相嚴身。光明照世間。無量衆所尊。爲説實
T2213_.58.0106c15: 云今經則不如是直約諸法令識其心也。所 T2213_.58.0106c16: 以爲祕要之藏等者。指一塵法相爲法界曼
T2213_.58.0106c21: T2213_.58.0106c22: T2213_.58.0106c23: T2213_.58.0106c24: T2213_.58.0106c25: 沙門阿寂紀
T2213_.58.0106c28: 縁生法。二約五陰明義。三明觀我相。四約 T2213_.58.0106c29: 十八界明義。五約一切法明義。六約眞言明 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 [行番号:有/無] [返り点:無/有] [CITE] |