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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0133a01: 株杌者。指羅漢所斷惑。無明種子者指縁覺
T2213_.58.0133a02: 所斷惑也。即是無學聖人所斷者。羅漢支
T2213_.58.0133a03: 佛雖所斷異。所證同等故云爾也。最難斷處
T2213_.58.0133a04: 者。經歴三生六十劫四生百劫斷盡三界惑
T2213_.58.0133a05: 障故云爾也。凡有三種三妄執者。於此位
T2213_.58.0133a06: 亦分別三妄執也。於三位各有三種執故成
T2213_.58.0133a07: 九箇三妄執也云云又於聲聞縁覺有七異三
T2213_.58.0133a08: 同。七異者。一聲聞値佛縁覺不値佛。二聲
T2213_.58.0133a09: 聞聞聲教縁覺不聞聲教。三聲聞觀四諦縁
T2213_.58.0133a10: 覺觀十二因縁。四聲聞鈍根縁覺利根也。五
T2213_.58.0133a11: 聲聞有四果縁覺有一果。六聲聞説法縁覺
T2213_.58.0133a12: 不説法。七聲聞斷正使縁覺侵習氣。三同
T2213_.58.0133a13: 者。一聲聞縁覺共證眞空理故。二聲聞縁覺
T2213_.58.0133a14: 共厭生死取涅槃故。三聲聞縁覺共入有餘
T2213_.58.0133a15: 無餘涅槃故也云云
T2213_.58.0133a16: 妙印鈔卷第十三
T2213_.58.0133a17:   御本云元徳二庚
午		年潤六月十五日加點了
T2213_.58.0133a18: 　沙門阿寂　
T2213_.58.0133a19:
T2213_.58.0133a20:
T2213_.58.0133a21:
T2213_.58.0133a22: 妙印鈔卷第十四
T2213_.58.0133a23: 　沙門阿寂紀　
T2213_.58.0133a24:   釋入眞言門住心品第一之餘經一
疏二
T2213_.58.0133a25: 三從學摩下。明殊異菩薩中。自二。一明表。二
T2213_.58.0133a26: 明作釋　初表。自可見
T2213_.58.0133a27: 二明作釋中。又爲七。一明寄齊小位。二明湛
T2213_.58.0133a28: 寂義。三明離一切過。四明證寂然界。五明離
T2213_.58.0133a29: 違順心。六明瑜祇義。七明總結
T2213_.58.0133b01: 初中三。一明寄齊初果。二明寄齊三果學
T2213_.58.0133b02: 人。三明寄齊羅漢支佛
T2213_.58.0133b03: 初中。學摩訶衍人者。是則眞言乘教中殊異
T2213_.58.0133b04: 菩薩是也。所謂内證菩提心雖眞言乘之大
T2213_.58.0133b05: 菩提心。外相行儀殊於眞言。其外相雖同
T2213_.58.0133b06: 於二乘行儀。内證菩提心亦異顯乘故。此
T2213_.58.0133b07: 菩薩名爲殊異菩薩也　問曰。以何得知學
T2213_.58.0133b08: 摩訶衍人者眞言門殊異菩薩也。既次上擧
T2213_.58.0133b09: 二乘斷證畢。然後云學摩訶衍人等。故知
T2213_.58.0133b10: 是可彼顯教三乘共菩薩。所謂初得出世初
T2213_.58.0133b11: 心與小乘見道適齊者。即是寄齊三乘共菩
T2213_.58.0133b12: 薩斷證分齊時。於第四見地。聲聞初果見
T2213_.58.0133b13: 道之位。與菩薩初見眞諦法性之位相似。故
T2213_.58.0133b14: 且寄齊如此可云。故五教章上云。五約寄
T2213_.58.0133b15: 位差別。如本業經仁王經及地論梁攝論等
T2213_.58.0133b16: 中。以初二三地寄在世間。四地至七地寄出
T2213_.58.0133b17: 世間。八地已上寄出出世間。於出世間中。四
T2213_.58.0133b18: 地五地寄聲聞法。第六地寄縁學法。七地寄
T2213_.58.0133b19: 菩薩法。八地已上寄一乘法云云故知今適齊
T2213_.58.0133b20: 者。彼三業共菩薩初見眞諦法性位。與聲聞
T2213_.58.0133b21: 見道位相似。故寄齊應爾云。何頓可云眞
T2213_.58.0133b22: 言乘殊異菩薩耶。爰以演密抄第三釋此文
T2213_.58.0133b23: 云。學大乘之人初得出世初心。即越我倒麁
T2213_.58.0133b24: 妄執。此與小乘見道預流果適齊。今言適齊
T2213_.58.0133b25: 者但相似此名齊云云文理如此如何　答言
T2213_.58.0133b26: 眞言門之中殊異菩薩云事。全非胸憶之義。
T2213_.58.0133b27: 源從本經事起テ。疏家亦分明釋成其義。所
T2213_.58.0133b28: 謂本經金薩問曰。心心有殊異。唯大牟尼
T2213_.58.0133b29: 説云云如來答此問言。祕密主一二三四五再
T2213_.58.0133c01: 數。凡百六十心。越世間三妄執。出世間心
T2213_.58.0133c02: 生。乃至四分之一度於信解等云云疏家釋此
T2213_.58.0133c03: 文云。一二三四五再數乃至度於信解者。亦
T2213_.58.0133c04: 是答諸心相及心殊異云云此一段者是説三
T2213_.58.0133c05: 劫始終也。然此中亦是者。是則心諸相ヲハ以
T2213_.58.0133c06: 前雖説之。猶未盡其義故。心諸相餘分此
T2213_.58.0133c07: 中猶説之。故云亦是答諸心相也。次及心殊
T2213_.58.0133c08: 異者。是則明答金薩之心心有殊異之問
T2213_.58.0133c09: 也。然疏一卷釋彼心心明殊異句云。第八第
T2213_.58.0133c10: 九句云心心有殊異唯大牟尼説者。謂衆生
T2213_.58.0133c11: 異熟識心。與瑜伽行者殊異之心。亦願世
T2213_.58.0133c12: 尊分別廣説云云所謂異熟心者百六十心等
T2213_.58.0133c13: 也。所言瑜伽行者殊異之心者。是即眞言行
T2213_.58.0133c14: 者渉於三劫六無畏等所起殊異之心也。所
T2213_.58.0133c15: 謂殊異者。此眞言行人内心瑜伽。住六大
T2213_.58.0133c16: 法界之淨菩提心故。殊顯乘之獨空無相之
T2213_.58.0133c17: 心。故云殊。雖然外相與二乘之人而共行
T2213_.58.0133c18: 故。異眞言行者之三密修行之行儀法則。故
T2213_.58.0133c19: 云異也。然此殊異菩薩與六箇住心相並而
T2213_.58.0133c20: 行也。所謂此殊異菩薩初發淨菩提心之時。
T2213_.58.0133c21: 初見明道之位。與聲聞初果見道之位而相
T2213_.58.0133c22: 似也。雖然菩薩以淨菩提心之勢力故不墮
T2213_.58.0133c23: 二乘地故。今更云學摩訶衍人初得出世初
T2213_.58.0133c24: 心。與小乘見道適齊　然不墮聲聞正位私云
指初
T2213_.58.0133c25: 果
位		所以爾者。由彼從初發心即知心性私云指
六大法
T2213_.58.0133c26: 界如實知自
心云菩提心		但爲我倒所覆未得現前私云未得法
明道現前故
T2213_.58.0133c27: 云未得
現前		爾時諦觀陰界入等從縁生無常變異。
T2213_.58.0133c28: 是中何者是神耶。作如是推求。即了神本
T2213_.58.0133c29: 不生。度無量見網淨菩提心少分増明。由得
T2213_.58.0134a01: 菩提心勢力。所以不墮二乘地也云云又上卷
T2213_.58.0134a02: 云。復次如聲聞人。初觀陰界入時。即陰求我
T2213_.58.0134a03: 離陰求我皆不可得。相在不可得。爾時於八
T2213_.58.0134a04: 直道中遠塵離垢正法眼生。眞言門菩薩亦
T2213_.58.0134a05: 如是。初觀陰入界時。即陰求我離陰求心
T2213_.58.0134a06: 皆不可得。相在亦不可得。故即時懸悟自
T2213_.58.0134a07: 心本不生際。於如來知見大菩提道中。遠塵
T2213_.58.0134a08: 離垢得法眼淨云云此文與當所文。全分文義
T2213_.58.0134a09: 共同一也。然既云眞言門菩薩。將有何異
T2213_.58.0134a10: 論耶。又云懸悟自心本不生際。於如來知
T2213_.58.0134a11: 見大菩提道中。遠塵離垢得法眼淨。豈非眞
T2213_.58.0134a12: 言行者生在如來種性中。開佛知見。得除
T2213_.58.0134a13: 蓋障三昧。住初法明道位耶。所言遠塵離
T2213_.58.0134a14: 垢得法眼淨者。是非彼顯所談見惑斷也。只
T2213_.58.0134a15: 是眞言行者初得法眼道時自證圓極。而不
T2213_.58.0134a16: 發上求下化之心分齊。與小乘見道相似故。
T2213_.58.0134a17: 且寄齊云適齊也。若是今所言學摩訶衍人
T2213_.58.0134a18: 者言ハハ顯教菩薩ナリト者。何故拔業因種後他
T2213_.58.0134a19: 縁大乘前。別不立一種住心耶。所以然者。既
T2213_.58.0134a20: 云不墮二乘故非初劫之所攝。又經復次祕
T2213_.58.0134a21: 密主大乘行以前ノ初劫ノ文段ナリ。而非第二劫
T2213_.58.0134a22: 之説段故。非第二劫之所攝。然者此證寂
T2213_.58.0134a23: 然非初二兩劫之所攝。何劫之所攝耶。明知
T2213_.58.0134a24: 是眞言門殊異菩薩也。何況從本經事起テ疏
T2213_.58.0134a25: 家所所解釋分明也。有何不審耶。次至香
T2213_.58.0134a26: 象等釋者。自本於顯教之中。約大小寄位
T2213_.58.0134a27: 差別相明義。非難事也。次至演密者。彼只
T2213_.58.0134a28: 云。今言適齊者但相似名齊也。此亦云フト今
T2213_.58.0134a29: 此殊異菩薩ハ與小乘見道預流果適齊ト得ルニ
T2213_.58.0134b01: 心有何不可カ。然不墮聲聞正位不證小乘初
T2213_.58.0134b02: 果故云爾也。由彼初發心等者。指眞言最
T2213_.58.0134b03: 初發心也。即知心性者。覺知自心六大法界
T2213_.58.0134b04: 之無自性。故云爾也。淨菩提心少分増明
T2213_.58.0134b05: 者。指六大法界無自性大菩提心也
T2213_.58.0134b06: 二從然後下。寄齊三果學人中。有法執等
T2213_.58.0134b07: 者。於四禪八定等法動心留滯。故不能速
T2213_.58.0134b08: 得至初法明道之位。故云有法執乃至不能
T2213_.58.0134b09: 速至菩提也。以非如實巧度等者。言如彼
T2213_.58.0134b10: 顯宗所説六度等。非如實巧度。今宗所言六
T2213_.58.0134b11: 度十波羅蜜者。如前五波羅蜜者是福也。是
T2213_.58.0134b12: 即五字門大悲方便也。如第六般若波羅蜜
T2213_.58.0134b13: 者智也。是即識大也。所謂大智門也。又如
T2213_.58.0134b14: 十波羅蜜者。右五指ハ檀戒忍進禪五波羅蜜
T2213_.58.0134b15: 也。左五指ハ惠方願力智五波羅蜜也。所謂
T2213_.58.0134b16: 五智五大不二平等義也。又十波羅蜜滿足
T2213_.58.0134b17: 之義。又十地究竟之義。又色心究竟之義又
T2213_.58.0134b18: 十眞如十法界平等之義也。如此直約諸法
T2213_.58.0134b19: 覺知六度十波羅蜜。名曰如實巧度也。然由
T2213_.58.0134b20: 留滯彼顯教所談之實修實證六度等。直非
T2213_.58.0134b21: 即事而眞之巧度。故云以非如實巧度故名
T2213_.58.0134b22: 淹留修行也。故疏一云。復次祕密主。住此
T2213_.58.0134b23: 除一切蓋障菩薩信力故不久勤修滿足一切
T2213_.58.0134b24: 佛法。如是正見猶如金剛。即是最上堅固信
T2213_.58.0134b25: 解力。依之進修如實巧度故。得諸佛力無所
T2213_.58.0134b26: 畏解脱三昧。及餘無量佛法皆悉成就云云｣
T2213_.58.0134b27: 三從然亦下。寄齊羅漢支佛中。然亦稍離
T2213_.58.0134b28: 下地等者。指前三果并第四向位云下地三
T2213_.58.0134b29: 執也。縁覺斷證自可見。言ク寄齊セハ殊異菩
T2213_.58.0134c01: 薩者。下地三執者指顯教所歴之地位也。根
T2213_.58.0134c02: 本無明者指佛果一障。知如是甚深之法者。
T2213_.58.0134c03: 指六大法界本有圓明之體。故云有佛無佛
T2213_.58.0134c04: 性相常爾也。如前所説等者指疏第一也如
T2213_.58.0134c05: 十二因縁義等者。所言十二因縁義者。彼
T2213_.58.0134c06: 不愚法縁覺所斷。彼天台宗等所言作十
T2213_.58.0134c07: 二因縁義等也。此義稻芋經廣説。故云如稻
T2213_.58.0134c08: 芋經也云云
T2213_.58.0134c09: 二從言湛下。明湛寂義中。自三。一總明湛寂
T2213_.58.0134c10: 義。二明三乘所度淺深。三明一切外道不知｣
T2213_.58.0134c11: 初中。寂是不生義者。所謂a字門義也。彼
T2213_.58.0134c12: 麁細極等三妄執畢竟清淨而得除蓋障三
T2213_.58.0134c13: 昧。故云畢竟不生也。湛者是甚深義者。a字
T2213_.58.0134c14: 内證眞實境界甚深微妙。是即初地所證境
T2213_.58.0134c15: 界也。故云爾也
T2213_.58.0134c16: 二從譬如下。明三乘所度淺深中。又二。一擧
T2213_.58.0134c17: 譬。二明合譬
T2213_.58.0134c18: 初中。三獸渡河者兎馬象也。然兎力用最下
T2213_.58.0134c19: 劣渡上波馬少勝故深渡。象力用最上故窮
T2213_.58.0134c20: 源底渡之也。故云各隨足迹之所至處乃至
T2213_.58.0134c21: 到其源耳也
T2213_.58.0134c22: 二從此中下。明合譬中。三乘之人者。顯三乘
T2213_.58.0134c23: 共菩薩并殊異菩薩也。同以無言説道等者。
T2213_.58.0134c24: 如彼三乘共般若説如幻即空等。於此如幻
T2213_.58.0134c25: 即空。三乘輩各隨類異解。所謂二乘之人
T2213_.58.0134c26: 聞佛説如幻即空。修眞諦法性一理證四果
T2213_.58.0134c27: 支佛之聖位。得有餘無餘之涅槃。於菩薩人
T2213_.58.0134c28: 亦有三種不同。當通并通別通圓人是也。當
T2213_.58.0134c29: 通人者。聞如幻即空之説。即悟六道因果
T2213_.58.0135a01: 無生一理。當教取證不進後位故。此人釋
T2213_.58.0135a02: 鈍同二乘也。通別之人者。聞如幻即空之
T2213_.58.0135a03: 説。即悟隔歴三諦證別教中道也。通因之人
T2213_.58.0135a04: 者。聞如幻即空之説。即悟圓融三諦證相即
T2213_.58.0135a05: 中道也。故云此中有三乘之人同以無言説
T2213_.58.0135a06: 道得諸法實相也。是即指各各所證之分證
T2213_.58.0135a07: 云諸法實相也。然聲聞等者。聲聞鈍根故。淺
T2213_.58.0135a08: 入無我之法性深厭生死之流轉。縁覺利根
T2213_.58.0135a09: 故。雖無大悲利物不甚忩劇生死也。故云然
T2213_.58.0135a10: 聲聞入法性乃至發起大悲也。菩提悟如是
T2213_.58.0135a11: 法時等者。可有四種不同。三種如前。是通
T2213_.58.0135a12: 是通別通圓菩薩也。一種是眞言教殊異菩
T2213_.58.0135a13: 薩也。故悟如是法時等者。約彼三種菩薩時
T2213_.58.0135a14: 如幻即空之法門也。約殊異菩薩時三密加
T2213_.58.0135a15: 持之法門也。心垢漸除義。準之可知也
T2213_.58.0135a16: 三從經云下。明外道不知中。又二。一明牒
T2213_.58.0135a17: 經。二明隨釋
T2213_.58.0135a18: 初牒經。自可見
T2213_.58.0135a19: 二從此宗下。明隨釋中。又爲三。一明外外道
T2213_.58.0135a20: 不知。二明内外道不知。三明結歸
T2213_.58.0135a21: 初中。此宗者指大日眞言宗。外外道等者指
T2213_.58.0135a22: 斷常邪見外道也。猶如覩見清潭等者。諸外
T2213_.58.0135a23: 道等聞説因縁生法即空等生恐怖。猶如臨
T2213_.58.0135a24: 深淵。故云猶如覩見乃至不敢習近也
T2213_.58.0135a25: 二從内外下。明内外道不知中。内外道者。始
T2213_.58.0135a26: 從唯蘊終至極無自性六個住心是也。然謂
T2213_.58.0135a27: 外道者。求心外之道不知如來内證眞實無
T2213_.58.0135a28: 盡寶藏。故云雖能遊泳其中乃至有無量寶
T2213_.58.0135a29: 王也
T2213_.58.0135b01: 三從一則下。明結歸中。一者則不入而不識
T2213_.58.0135b02: 者。兩種外道中。初外外道更不入佛法清潭
T2213_.58.0135b03: 故。敢不識其中寶玉。故云一則不入而不識
T2213_.58.0135b04: 也。二則入而不識者。次内外道適入其中雖
T2213_.58.0135b05: 游泳。不識無量莊嚴寶玉。故云二則入乃至
T2213_.58.0135b06: 所不能知也
T2213_.58.0135b07: 三從先佛下。明離一切過中。又爲二。一明牒
T2213_.58.0135b08: 經。二明隨釋
T2213_.58.0135b09: 初牒經。自可見
T2213_.58.0135b10: 二從言十下。明隨釋中。亦爲三。一明諸佛道
T2213_.58.0135b11: 同。二明除一切障。三明非因量境界
T2213_.58.0135b12: 初二。自可見
T2213_.58.0135b13: 三從故種下。明非因量境界中。種種因量
T2213_.58.0135b14: 者。諸外道二乘立因明門等校量一切。故云
T2213_.58.0135b15: 爾也云云
T2213_.58.0135b16: 問。今所言湛寂者指何等所證耶　答。正指
T2213_.58.0135b17: 眞言殊異菩薩。傍指顯教三乘共菩薩也
T2213_.58.0135b18: 問若然者。何故次上既擧聲聞縁覺所證分齊
T2213_.58.0135b19: 已。而結云如是湛寂一切外道所不能知明
T2213_.58.0135b20: 知是即結縁覺所證無言説道云ト如是湛寂
T2213_.58.0135b21: 可得心。何故云指ト殊異菩薩耶。爰以解
T2213_.58.0135b22: 釋云。然亦稍離下地三執。能秡業煩惱根
T2213_.58.0135b23: 本無明種子生十二因縁。知如是甚深之法
T2213_.58.0135b24: 有佛無佛性相常爾。既指縁覺所證十二因
T2213_.58.0135b25: 縁法。而云甚深之法。爰知今湛寂者又指スト縁
T2213_.58.0135b26: 覺所證云事ヲ。然者如何　答。今以殊異菩薩
T2213_.58.0135b27: 寄齊スル&T069222;諸位。從本經事起テ疏家解釋所所
T2213_.58.0135b28: 散在。此條次上引經疏明文令釋成已。夫寄
T2213_.58.0135b29: 齊者。不違彼宗本帙之名言。而以此教殊異
T2213_.58.0135c01: 菩薩昇進分齊。始從唯蘊無我。終至極無自
T2213_.58.0135c02: 性心。一一次第寄齊之也。故言學摩訶衍
T2213_.58.0135c03: 人者。以殊異菩薩初法明道分。寄齊小乘
T2213_.58.0135c04: 初果見道之位。今亦以殊異菩薩初法明道
T2213_.58.0135c05: 之a字微妙湛然寂靜。寄齊縁覺極無言説
T2213_.58.0135c06: 證位也。故疏家唯二乘所觀所斷等ヲハ。悉讓
T2213_.58.0135c07: 倶舍婆娑等而不作委悉之釋。就殊異菩薩
T2213_.58.0135c08: 之所證。經疏共委細説之也。若如所難所
T2213_.58.0135c09: 言。湛寂唯縁覺所證者不可説一切外道所
T2213_.58.0135c10: 不能知。所以然者於一切外道。有内外兩
T2213_.58.0135c11: 種外道。外之外道者斷常邪見等外道也。内
T2213_.58.0135c12: 之外道者指唯蘊以上六箇住心。是即不知
T2213_.58.0135c13: 如來内證眞實之萬徳故。名爲内之外道也。
T2213_.58.0135c14: 然所言湛寂若縁覺所證者。四個大乘諸佛
T2213_.58.0135c15: 菩薩豈不能識知彼二乘之智斷耶。既云一
T2213_.58.0135c16: 切外道所不能知。何但外之外道耳耶。爰以
T2213_.58.0135c17: 釋湛寂義之時。取三獸渡河之譬而顯三乘
T2213_.58.0135c18: 之所入淺深。然唯菩薩大香象王。獨能到其
T2213_.58.0135c19: 源底。唯縁覺者何取リ加ヘン象ノ譬ヲ耶。但可擧
T2213_.58.0135c20: 兎馬之二譬也。何況疏家明釋此中有三乘
T2213_.58.0135c21: 之人。又云菩薩悟如是法時。乃至昇沈有
T2213_.58.0135c22: 異。有何疑歟所云湛寂ヲ云縁覺耶　但至一
T2213_.58.0135c23: 偏所難。可ト三乘共菩薩云難者。自元傍
T2213_.58.0135c24: 相通スル&T069222;三乘共之菩薩所不遮也。雖然正
T2213_.58.0135c25: 指殊異菩薩云事無競者也。是故疏釋本
T2213_.58.0135c26: 經一切外道等文云。外道所不能知者。此宗
T2213_.58.0135c27: 中説有兩種外道。外外道猶如覩見清潭逆
T2213_.58.0135c28: 生怖畏不敢習近。内外道雖能遊泳其中適
T2213_.58.0135c29: 熱除垢得清涼樂。然不覺是中有無量寶王。
T2213_.58.0136a01: 一則不入而不識。二則入而不識。故云一切
T2213_.58.0136a02: 外道所不能知也云云明鏡懸天。有何疑耶。彼
T2213_.58.0136a03: 唯蘊等六個住心雖有大小權實淺深不同。
T2213_.58.0136a04: 共入佛法之清潭中而分分游泳其中。分分
T2213_.58.0136a05: 得清涼樂。故云内外道乃至清涼樂。雖然
T2213_.58.0136a06: 一道極無猶不識無盡寶藏。況於唯蘊拔業
T2213_.58.0136a07: 耶。爰以大師云。顯教拂塵眞言開庫云云故
T2213_.58.0136a08: 云然不覺是中有無量寶玉也。故知所言三
T2213_.58.0136a09: 乘共菩薩是内外道。何不入一切外道所不
T2213_.58.0136a10: 能知之内耶。既指此湛寂云一切外道所不
T2213_.58.0136a11: 能知。誠知湛寂者是全非縁覺并三乘共菩
T2213_.58.0136a12: 薩所證者也。是即正眞言殊異菩薩所證也。
T2213_.58.0136a13: 以何得知者。既雖識無盡寶藏。而非直行
T2213_.58.0136a14: 入眞言之人。若非殊異菩薩者。何等所攝
T2213_.58.0136a15: 菩薩耶。是則彼殊異菩薩。雖證得初地無盡
T2213_.58.0136a16: 寶藏。且沈自證之法愛不發利他之妙行分
T2213_.58.0136a17: 齊ヲ。且寄齊縁覺之證寂。故假無明種子生
T2213_.58.0136a18: 十二因縁等之名言也。雖然非實縁覺所觀
T2213_.58.0136a19: 十二因縁。故云此十二因縁義如稻芋等經
T2213_.58.0136a20: 廣明也。如彼天台宗等所言無作十二因縁
T2213_.58.0136a21: 義也。是以眞言跨節之眼而見之時。即不可
T2213_.58.0136a22: 思議十二因縁也。非彼小乘所説十二因縁
T2213_.58.0136a23: 也云云　問若然者演密抄第三釋内外道云。
T2213_.58.0136a24: 二内外道者起自犢子部云云故知非指四個
T2213_.58.0136a25: 大乘等菩薩。是即彼犢子部所計最劣而相
T2213_.58.0136a26: 似外道所計故云爾也。又以三獸渡河之中
T2213_.58.0136a27: 菩薩謂眞言乘殊異菩薩不得心事也。所
T2213_.58.0136a28: 以然者此三獸之譬。源從大論出。然彼論以
T2213_.58.0136a29: 象王譬三乘共菩薩。今引彼爲譬。明知是即
T2213_.58.0136b01: 顯乘菩薩也。但至然不覺是中有無量寶王
T2213_.58.0136b02: 等釋者。内外道指彼小乘犢子部得心者。彼
T2213_.58.0136b03: 聲聞等不覺菩薩所證中道實相等故云爾
T2213_.58.0136b04: 得心。有何不可耶。云何　答道理文證大旨
T2213_.58.0136b05: 如先。但至演密抄者。用不有リ宜キニ。必不可
T2213_.58.0136b06: 依用。所以然者違經疏故。所謂經爲顯非九
T2213_.58.0136b07: 種住心之所知。而説如是湛寂一切外道所
T2213_.58.0136b08: 不能知。疏承此文云。此宗中説有兩種外
T2213_.58.0136b09: 道。外外道猶如覩見清潭。逆生怖畏不敢習
T2213_.58.0136b10: 進。内外道雖能遊泳其中。適熱除垢得清涼
T2213_.58.0136b11: 樂。不覺是中有無量寶王云云既經一切外道
T2213_.58.0136b12: 之言難消上。解釋明鏡也。何指犢子部而
T2213_.58.0136b13: 云内外道耶。若如彼義者辟支佛覺知スト無盡
T2213_.58.0136b14: 寶王可云歟。故知彼釋大違經疏并宗義
T2213_.58.0136b15: 故。不可依用者也。次至三獸渡河譬源從大
T2213_.58.0136b16: 論出故。是可顯教菩薩云難者。引大論等隨
T2213_.58.0136b17: 宜轉用成立密義。是即疏家常習也云云
T2213_.58.0136b18: 四從然未下。明證寂然界中。自三。一明離著
T2213_.58.0136b19: 惠生。二明解脱蘊等。三明過二乘境界
T2213_.58.0136b20: 初中。又爲三。一明心住蘊中。二明離著惠生
T2213_.58.0136b21: 由。三明修離著方便
T2213_.58.0136b22: 初中。校牒可云。祚密主彼出世間心住蘊中
T2213_.58.0136b23: 者云云然未度以下隨釋也。然未度法障者。雖
T2213_.58.0136b24: 破人執未除法執。爲此法執所レテ覆淨菩提
T2213_.58.0136b25: 心未顯現。故云未名眞淨菩提心也。蓮華已
T2213_.58.0136b26: 離泥濁喩破人執。未出水中喩不離法執。故
T2213_.58.0136b27: 云如蓮華乃至住蘊中也。出世間心者指初
T2213_.58.0136b28: 法明道位。然此菩薩心尚住法執中。故云住
T2213_.58.0136b29: 蘊中也。以行者於瑜伽中等者。以猶謂也。行
T2213_.58.0136c01: 者等者指殊異菩薩也。於瑜伽中者指三密
T2213_.58.0136c02: 瑜伽也。湛寂之心等者。住a字本不生湛寂
T2213_.58.0136c03: 靜。無上求下化之心。依之自證圓明雖已明
T2213_.58.0136c04: 朗。渉利他事對根境識之時。此等諸法尚當
T2213_.58.0136c05: 心生覺觀。故厭有爲法著無爲法也。故云於
T2213_.58.0136c06: 瑜伽中乃至著無爲法也
T2213_.58.0136c07: 二從然以下。明離著惠生所由中。菩提心勢
T2213_.58.0136c08: 力者。指如實大菩提心也。依此大菩提心之
T2213_.58.0136c09: 勢力故。任運雖不由他教道離著惠生也。故
T2213_.58.0136c10: 云然以菩提心勢力自然不由他教也
T2213_.58.0136c11: 三從有如下。明修離著方便中。又二。一明五
T2213_.58.0136c12: 喩別釋。二明小眞不同
T2213_.58.0136c13: 初中。有如是惠者。依菩提心勢力自然生離
T2213_.58.0136c14: 著惠也。發起其心者。從自證圓明中發起
T2213_.58.0136c15: 離著智心也。修離著方便者。聚沫等五喩
T2213_.58.0136c16: 也。觀察無性空者。離五蘊之法執住a字本
T2213_.58.0136c17: 不生之大空三昧也　初句觀察聚沫等者。水
T2213_.58.0136c18: 多漲聚中。四方風同時吹來。與水和合故生
T2213_.58.0136c19: 聚沫。故大論三十一云　如四方風和合扇水
T2213_.58.0136c20: 則生沫聚。四大和合成色亦如是云云云然於
T2213_.58.0136c21: 其中有種種色形。難可見有對。從麁至細
T2213_.58.0136c22: 一一次第推求。都實體不可得也。從縁生衆
T2213_.58.0136c23: 色亦如是。微塵計モ諦觀無不從縁生。以從
T2213_.58.0136c24: 縁生故無生無滅。都無自性。是即色本不生
T2213_.58.0136c25: 義。所謂a字大空也。a字大空者自性清淨
T2213_.58.0136c26: 大菩提心也。故云初句觀察聚沫乃至即是
T2213_.58.0136c27: 也本不生也云云次句浮泡者如夏時等者。十
T2213_.58.0136c28: 二月中。如日藏經者。五月六月名求降雨
T2213_.58.0136c29: 時　是即暴雨常降時也。如此暴雨之時。隨
T2213_.58.0137a01: 雨之足。即水上浮泡生。唯是暴雨爲因水面
T2213_.58.0137a02: 爲縁而所生也。然從雨生耶。從水生耶。從雨
T2213_.58.0137a03: 水和合生耶。雨水離而生耶。如此四句推
T2213_.58.0137a04: 見。都雖無從來。而從衆縁生不可思議。故
T2213_.58.0137a05: 云如夏時乃至都無起滅也。情塵和合者。情
T2213_.58.0137a06: 謂六情。塵謂六塵也。如此從根塵和合而受
T2213_.58.0137a07: 生。此受亦四句權見。都從來不可得不生不
T2213_.58.0137a08: 滅。是即受本來不生也。受本不生者所謂a
T2213_.58.0137a09: 字本不生大空三昧。自性清淨大菩提心也
T2213_.58.0137a10: 云云故云受陰亦爾乃至即是受本不生也。次
T2213_.58.0137a11: 句陽炎者如春月等者。如日藏經者。正月
T2213_.58.0137a12: 二日各&MT02500;&MT02534;瞹時。是即地冷氣與日瞹氣相戰。
T2213_.58.0137a13: 有如水假見。是名爲陽炎。都雖無實體而可
T2213_.58.0137a14: 見。依之渇水者迷誤頻求行亦頻彌遠行。終
T2213_.58.0137a15: 無得實水。故云如春月地氣乃至勤去之彌
T2213_.58.0137a16: 遠也。不知從縁生法本來無自性故。頻取男
T2213_.58.0137a17: 女怨親等想。馳求奔走。想陰亦如是都無
T2213_.58.0137a18: 實體。若悟縁生無性住a字本不生之時。想
T2213_.58.0137a19: 蘊本來不生。是即無自性大菩提心也。故
T2213_.58.0137a20: 云衆生亦再乃至即想本不生也。大論第六
T2213_.58.0137a21: 云。焔者。焔如日光風動塵故。曠野中如野
T2213_.58.0137a22: 馬。無智人初見謂爲水。男相女相亦如是。結
T2213_.58.0137a23: 使煩惱日光諸行塵邪憶念風。生死曠野中
T2213_.58.0137a24: 轉。無智者謂爲一相。爲男爲女。是名焔云云
T2213_.58.0137a25: 次芭蕉者。言芭蕉皮許リ重重ニ卷キ迴テ終無中
T2213_.58.0137a26: 心堅實。故云如人求芭蕉乃至亦不可得。行
T2213_.58.0137a27: 陰亦爾一微渉於動境等者。去來遷變刹那
T2213_.58.0137a28: 無不從縁生。如此從縁生從縁滅。即是覺知
T2213_.58.0137a29: 縁謝即滅機興即生即事而眞無有終盡之
T2213_.58.0137b01: 時。行蘊本來不生不滅。是即無自性大菩提
T2213_.58.0137b02: 心也。故云行陰亦爾乃至即是行本不生也｣
T2213_.58.0137b03: 問曰。經芭蕉先説。疏陽炎後説。有何意耶
T2213_.58.0137b04: 　答。經意。聚沫浮泡芭蕉三喩。雖無實體
T2213_.58.0137b05: 而可見有對。故先一雙説之。陽炎幻等但有
T2213_.58.0137b06: 名無實可見無對故。彼ヲ後ニ一雙説之。然疏
T2213_.58.0137b07: 依五陰次第配釋之時。想陰非有體質礙法
T2213_.58.0137b08: 故。以無對無實譬想陰。以有對可見譬行陰
T2213_.58.0137b09: 去來生滅也云云次幻事者如世間呪術等者。
T2213_.58.0137b10: 幻師以呪術之力現種種未曾有事。當令見
T2213_.58.0137b11: 聞惑蔽人之心令作違愛怨親等之思。故云
T2213_.58.0137b12: 如世間呪術乃至現種種未曾有也。識陰亦
T2213_.58.0137b13: 爾等者。大論云。識界者内外六入和合故生
T2213_.58.0137b14: 六覺。名爲識。以内縁力大故名爲眼識。乃
T2213_.58.0137b15: 至名爲意識云云又云問曰言心即是識。云何
T2213_.58.0137b16: 意縁力故生意識　答曰。意生滅相故多因
T2213_.58.0137b17: 先生意故縁法生意　問曰。前意已滅云何
T2213_.58.0137b18: 能生後識　答曰。意有二種。一者念念生
T2213_.58.0137b19: 滅。二者心相續名爲一。爲是相續心故諸心
T2213_.58.0137b20: 名爲一意。是故依意而生識。無意識難解
T2213_.58.0137b21: 故。九十六種外道不説依意故生識。但以依
T2213_.58.0137b22: 神爲本云云此識從一念無明生。依此一念無
T2213_.58.0137b23: 明故生八萬四千枝末煩惱充滿三界。故經云
T2213_.58.0137b24: 三界唯一心心外無別法云云然究竟其本元。
T2213_.58.0137b25: 覺其枝末。都從來不可得。故去來亦不可
T2213_.58.0137b26: 得。從過現未來而不來去。從八方上下亦不
T2213_.58.0137b27: 來去。去來不可得故生滅一異亦不可得。故
T2213_.58.0137b28: 知此從縁生一念無明當體不可思議。不可
T2213_.58.0137b29: 思議故言語道斷無自性。以無自性故本來
T2213_.58.0137c01: 清淨。以本來清淨故即是眞淨大菩提心金
T2213_.58.0137c02: 剛不壞之妙體也。故云識陰亦爾乃至無自
T2213_.58.0137c03: 性故亦復本不生也
T2213_.58.0137c04: 二從聲聞下。明小與密不同中。聲聞經中者
T2213_.58.0137c05: 指諸阿含部之諸小乘經。雖説此五喩而意
T2213_.58.0137c06: 明無我者。從一我出生無量我分故。對治
T2213_.58.0137c07: 一我枝末自然一枯杚。故以五喩觀破一一
T2213_.58.0137c08: 我。是故大論第三十五云。問曰。如我乃至
T2213_.58.0137c09: 知見者見者。爲是一事爲各各異。答曰皆是
T2213_.58.0137c10: 一我。但以隨事爲異。於五衆中我我所心起
T2213_.58.0137c11: 故名爲我。五和合中主故名爲衆生。命根成
T2213_.58.0137c12: 就故名爲壽者命者。能起衆事如父母生子
T2213_.58.0137c13: 名爲生者。乳哺衣食因縁得長。是故名養育。
T2213_.58.0137c14: 五衆十二入十八界等諸法因縁。是衆法有數。
T2213_.58.0137c15: 故名衆數。行人法故名爲人。手足能有所作
T2213_.58.0137c16: 名爲作者。力能役他故名使作者。能造後世
T2213_.58.0137c17: 罪福業故名能起者。令他起後世罪福業故
T2213_.58.0137c18: 名使起者。後身受罪福果報故名受者。令他
T2213_.58.0137c19: 受苦樂是名使受者。目覩色名爲見者。五識
T2213_.58.0137c20: 知名爲知者。復次用眼見色以五邪見觀五
T2213_.58.0137c21: 衆。用世間出世間正見觀諸法。是名見者。所
T2213_.58.0137c22: 謂眼根五邪見世間也。正見無漏見是名見
T2213_.58.0137c23: 者。餘四根所知及意識所知。通名知者。如是
T2213_.58.0137c24: 諸法皆説是神。此神十方三世諸佛及諸賢
T2213_.58.0137c25: 聖求之不可得。但憶想分別強爲其名。諸法
T2213_.58.0137c26: 亦如是。皆空無實假爲其名。略説則十六。廣
T2213_.58.0137c27: 説則無量。隨事起名云云故知但破一我自然
T2213_.58.0137c28: 無量我分皆破。故云雖説此五喩而意明無
T2213_.58.0137c29: 我也。今此中五喩等者。指眞言意明諸蘊
T2213_.58.0138a01: 性空者。離法執也
T2213_.58.0138a02: 二從如觀下。明解脱蘊等中。三。一明離十八
T2213_.58.0138a03: 界。二明離能執所執。三明證寂然界
T2213_.58.0138a04: 初中。即引牒可云。謂蘊處界能執所執皆離
T2213_.58.0138a05: 法性。如是證寂然界。是名出世間心者云云
T2213_.58.0138a06: 如觀五蘊者以下隨釋也。就中如觀五蘊等
T2213_.58.0138a07: 者。結前句也。如觀五蘊無性者。十二入八界
T2213_.58.0138a08: 等皆悉可觀故也。故云當知十二入乃至應
T2213_.58.0138a09: 廣分別説也
T2213_.58.0138a10: 二從如大下。明離能執所執中。如大般若中
T2213_.58.0138a11: 等者。大品大般若經等中。始從五蘊等諸
T2213_.58.0138a12: 法。終至種智菩提。廣歴諸法明性相二空。故
T2213_.58.0138a13: 云爾也
T2213_.58.0138a14: 三從行者下。明證寂然界中。行者如是等
T2213_.58.0138a15: 者。所云行者等者指殊異行者也。如是觀
T2213_.58.0138a16: 察者指如上諸觀也。無性門者大菩提心無
T2213_.58.0138a17: 自性門也。達諸法即空者a字本不生大空
T2213_.58.0138a18: 三昧也。得離一重法倒者。度六十心等一重
T2213_.58.0138a19: 麁妄執故云爾也。了知心性如是者。了知心
T2213_.58.0138a20: 無自性故云爾也。不爲蘊界等者。於十八界
T2213_.58.0138a21: 能執所執人法二執。皆悉斷離。證a字本不
T2213_.58.0138a22: 生寂然界。所謂初法明道大菩提心是也。故
T2213_.58.0138a23: 云爲蘊界處乃至證寂然界也
T2213_.58.0138a24: 三從證此下。明過二乘境中。又二。一明譬
T2213_.58.0138a25: 喩。二明合譬
T2213_.58.0138a26: 初中。如蓮華雖未開敷等者。開敷喩未昇法
T2213_.58.0138a27: 明道位。稍出清流之上者。喩離法執也
T2213_.58.0138a28: 二從行者下。明譬中。出世間心者指初法明
T2213_.58.0138a29: 道也云云
T2213_.58.0138b01: 五從祕密下。明離違順八心中。自爲二。一明
T2213_.58.0138b02: 牒經。二明隨釋
T2213_.58.0138b03: 初牒經。自可見
T2213_.58.0138b04: 二從如前下。明隨釋中。又三。一明順世八
T2213_.58.0138b05: 心。二明違世八心。三明能離人
T2213_.58.0138b06: 初中。如前所説等者。指當卷初。始從種子
T2213_.58.0138b07: 心至第八無畏依名順世八心。是隨順外道
T2213_.58.0138b08: 凡夫世間妄法故云爾也
T2213_.58.0138b09: 二從若三下。明違世八心中。於第八無畏依
T2213_.58.0138b10: 中。聞三寶眞歸依處。即能信受。從此已來
T2213_.58.0138b11: 至四果支佛果位。名違世八心。是即違越外
T2213_.58.0138b12: 道凡夫世間妄法故云爾也。故云如前所説
T2213_.58.0138b13: 種子乃至生十二因縁名違世八心也。或可
T2213_.58.0138b14: 就見道等者。前十五心爲見道。第十六心爲
T2213_.58.0138b15: 修道。於此見道修道位各作八心。故云或可
T2213_.58.0138b16: 就見修道等諸位分之各自有八心也。然等
T2213_.58.0138b17: 者。於聲聞乘有七賢七聖位。於如此等一一
T2213_.58.0138b18: 諸位。委細分別。各可有八心。故云等也
T2213_.58.0138b19: 三從大乘下。明能離人中。又三。一明殊異菩
T2213_.58.0138b20: 薩。二明常途菩薩。三重約殊異明義
T2213_.58.0138b21: 初中。大乘行人者指眞言乘殊異菩薩。了達
T2213_.58.0138b22: 諸蘊性空者。諸蘊性相即a字大空故云爾
T2213_.58.0138b23: 也。於一切法中等者。指蘊界處等一切諸法
T2213_.58.0138b24: 也。我蘊兩倒者。我者人我即人執也。蘊者
T2213_.58.0138b25: 五蘊各各法體即法執也。超度如此二種業
T2213_.58.0138b26: 煩惱。證法明道位。故云雙離違順乃至超
T2213_.58.0138b27: 越一劫瑜祇行也。即是觀行應理之人者。觀
T2213_.58.0138b28: 行者所謂三密現行也。應理者六大無礙名
T2213_.58.0138b29: 爲應理也
T2213_.58.0138c01: 二從依常下。明常途菩薩中。依常途者。言次
T2213_.58.0138c02: 上約殊異菩薩委悉釋之。故以復次義。若證
T2213_.58.0138c03: 寂然界位ヲ約常途諸教菩薩而解釋者。從初
T2213_.58.0138c04: 發心以來經一大阿僧祇劫。然後可ト證此寂
T2213_.58.0138c05: 然界ヲ釋成也
T2213_.58.0138c06: 三從今祕下。重約殊異菩薩明義中。但度此
T2213_.58.0138c07: 一重等者。超二乘境界故云爾也
T2213_.58.0138c08: 六從瑜伽下。明瑜祇義中。瑜祇者梵語翻
T2213_.58.0138c09: 相應隨男女聲有二義。如文可見。依常途
T2213_.58.0138c10: 解者。自可見。恐繁不記之。行者未過此劫
T2213_.58.0138c11: 者。殊異行者未超過此初劫位。與辟支佛相
T2213_.58.0138c12: 似セリト釋成也。爾時心滯無爲法等。若不超度
T2213_.58.0138c13: 此初劫時。心著無爲法相。若此人失三密方
T2213_.58.0138c14: 便。墮二乘地可證小涅槃。雖然以金剛不壞
T2213_.58.0138c15: 大菩提心勢力故。還能發起スト本誓悲願釋成
T2213_.58.0138c16: 也。從此以後三乘等者。二乘證小涅槃留當
T2213_.58.0138c17: 位。菩薩獨進發起大悲方便而昇進後位。故
T2213_.58.0138c18: 云三乘逕路始分也。然所觀人法等者。殊異
T2213_.58.0138c19: 菩薩所觀人法也。言成實所明偏眞理。與此
T2213_.58.0138c20: 菩薩三平等觀解一往相似故。寄齊如ク此釋
T2213_.58.0138c21: 成也。故云然所觀人法倶空乃至作此平等
T2213_.58.0138c22: 觀耳
T2213_.58.0138c23: 七從故以下。明總結中。故以三乘上中下者。
T2213_.58.0138c24: 菩薩爲上。辟支佛爲中。聲聞爲下也。出世間
T2213_.58.0138c25: 心者。聲聞解了唯蘊無我時名出世間心。縁
T2213_.58.0138c26: 覺秡十二因縁業煩惱株杌名出世間心。菩
T2213_.58.0138c27: 薩超越我蘊兩倒至初法明道位名出世間心
T2213_.58.0138c28: 也。至如此位名一僧祇劫。故云故以三乘乃
T2213_.58.0138c29: 至合論一僧祇劫也。至第二僧祇等者。初僧
T2213_.58.0139a01: 祇間菩薩湛寂之偏相似二乘無言説故。所
T2213_.58.0139a02: 所寄齊明其分位。從第二僧祇以去無寄齊
T2213_.58.0139a03: 之分故。永異二乘也。故云第二僧祇乃與二
T2213_.58.0139a04: 乘異也
T2213_.58.0139a05: 問曰。所言證寂界何等人所證耶　答。是又
T2213_.58.0139a06: 眞言殊異菩薩所證也云云　問。若然者。何
T2213_.58.0139a07: 故疏言從發心以來經一大阿僧祇劫。方證如
T2213_.58.0139a08: 是寂然界。若失方便多墮二乘地證小涅槃。
T2213_.58.0139a09: 然以菩提心勢力還能起悲願。從此以後三乘
T2213_.58.0139a10: &T051985;路始分云云既云經一大阿僧祇劫。又云從
T2213_.58.0139a11: 此以後三乘&T051985;路始分。明知三乘共菩薩。彼
T2213_.58.0139a12: 菩薩七地沈空與辟支佛無言三昧。其分齊
T2213_.58.0139a13: 相似。故指之而云證寂然界可得心也。然
T2213_.58.0139a14: 七地以前三乘共ニ同ク入空ノ位故云證寂然界。
T2213_.58.0139a15: 七地以去菩薩漸發起悲願故云三乘&T051985;路始
T2213_.58.0139a16: 分也。是故釋云然所觀人法倶空與成實諸宗
T2213_.58.0139a17: 未甚懸絶也。何況經一大阿僧企劫之釋云フ
T2213_.58.0139a18: 顯教菩薩ナリト事無競者哉。若眞言乘菩薩豈
T2213_.58.0139a19: 經如是劫數耶。云何　答曰。能能斷簡解釋
T2213_.58.0139a20: 始終前後者。明證自朗也。所以然者。疏云
T2213_.58.0139a21: 行者如是觀察時從無性門達諸法即空得離
T2213_.58.0139a22: 一重法倒者。所言行者等者。是指殊異行
T2213_.58.0139a23: 者也。無性門者。以聚沫等五喩。觀蘊界入
T2213_.58.0139a24: 等無自性。通達a字門大空三昧斷離法執
T2213_.58.0139a25: 也。故云得離一重法倒也。了知心性如是等
T2213_.58.0139a26: 者。了知自心本來a字本不生之心性時。自
T2213_.58.0139a27: 然遠離能執所執等之動搖。證初法明道位。
T2213_.58.0139a28: 故云了知心性乃至故證寂然界也。又云。依
T2213_.58.0139a29: 常途解釋。是菩薩從發心以來經一大阿僧
T2213_.58.0139b01: 祇劫。方證如是寂然界。今祕密宗但度此一
T2213_.58.0139b02: 重妄執。即是超一阿僧祇劫。行者未過此劫
T2213_.58.0139b03: 與辟支佛位齊時。名爲極無言説處云云明證
T2213_.58.0139b04: 在此。更勿迷倒。所以然者。次上言離違順
T2213_.58.0139b05: 八心及我蘊兩倒二種業煩惱網。是名超越
T2213_.58.0139b06: 一劫瑜祇行者。是則定判眞言門殊異菩薩
T2213_.58.0139b07: 所離所證畢。其次ニ依常途解釋等者。眞言
T2213_.58.0139b08: 門殊異菩薩所證如此。若依常途顯教菩薩
T2213_.58.0139b09: 言之者。經一大阿僧祇劫然後可ト證此寂然
T2213_.58.0139b10: 界。且ク一往擬釋也。以此釋意明知。自餘
T2213_.58.0139b11: 釋義是皆悉付殊異菩薩始終釋也。然者無
T2213_.58.0139b12: 疑。經一大阿僧祇劫者常途顯教菩薩也。然
T2213_.58.0139b13: 不論劫數。雖一日一時。離違順八心我蘊兩
T2213_.58.0139b14: 倒即名クト殊異菩薩超越一劫瑜祇ト行釋成
T2213_.58.0139b15: 也。若上所言證寂然界菩薩自本顯教菩薩
T2213_.58.0139b16: 者何ソ事新言依常途解釋等耶。是即疏家
T2213_.58.0139b17: 遠鑑末學之錯誤。如是作顯密簡別之釋者
T2213_.58.0139b18: 也。然後今祕密宗等者。復重擧殊異大菩薩
T2213_.58.0139b19: 行證。所謂雖證寂然界。以菩提心勢力故不
T2213_.58.0139b20: 墮二乘地發起悲願。故云超一阿僧祇劫等也。
T2213_.58.0139b21: 行者未過此劫等者。著寂然界未發起悲願故
T2213_.58.0139b22: 云爾也。此分位相似縁覺無言説處。故云極
T2213_.58.0139b23: 無言説處。云證寂然界也。是故結釋上件之
T2213_.58.0139b24: 意云。爾時心滯無爲法相若失方便多墮二
T2213_.58.0139b25: 乘地證小涅槃。然以菩提心勢力還能發起
T2213_.58.0139b26: 悲願。從此以後三乘&T051985;路始分云云言二乘證
T2213_.58.0139b27: 小涅槃之湛寂而止當位。菩薩獨進發起三
T2213_.58.0139b28: 密方便昇進後位。故云爾也。次成實諸宗
T2213_.58.0139b29: 未甚懸絶等者。且取證寂之偏也。三平等
T2213_.58.0139c01: 觀解相似但空偏眞觀解故。且以法門分齊
T2213_.58.0139c02: 而寄齊。故云爾也。故知上來諸文只是以殊
T2213_.58.0139c03: 異菩薩三平等所證寄齊辟支佛偏眞所證之
T2213_.58.0139c04: 位。故名證寂然界也云云
T2213_.58.0139c05: 問曰。此住心大綱如何　答。十住心論云。拔
T2213_.58.0139c06: 業因種心者。驎角之所證部行之所行。觀因
T2213_.58.0139c07: 縁於十二。厭生死乎四五。見彼花葉覺四
T2213_.58.0139c08: 相之無常。住此林落證三昧於無言。業煩
T2213_.58.0139c09: 惱株杌猶此而拔。無明種子因之而斷。爪犢
T2213_.58.0139c10: 遥望不近。建聲何得窺窬。遊泳堪寂之潭。優
T2213_.58.0139c11: 遊無爲之宮。自然尸羅無授而具。無師智
T2213_.58.0139c12: 慧自我而獲。三十七品不由他悟。蘊處界善
T2213_.58.0139c13: 不待藍色。身通度人不用言語。大悲闕無方
T2213_.58.0139c14: 便不具。但自盡苦證得寂滅云云　問曰。説此
T2213_.58.0139c15: 住心經論文證如何　答住心抄云。問第五
T2213_.58.0139c16: 拔業因種住心經論文證如何。答。經云縁覺
T2213_.58.0139c17: 拔業煩惱株杌無明種子生十二因縁。離建
T2213_.58.0139c18: 立宗等。如是湛寂一切外道所不能知。先佛
T2213_.58.0139c19: 宣説離一切過云云又云。深觀察因果住無言
T2213_.58.0139c20: 説。不轉無言説。於一切法證極滅語言三昧。
T2213_.58.0139c21: 是名縁覺三昧道云云祕密主。若住縁覺聲聞
T2213_.58.0139c22: 所説眞言摧害於諸過云云又云。聲聞所説眞
T2213_.58.0139c23: 言一一句安布。是中辟支佛復有小差別。謂
T2213_.58.0139c24: 三昧分異。淨除於業生等云云論云。縁覺執
T2213_.58.0139c25: 十二因縁等云云出世間心中。此唯温無我與
T2213_.58.0139c26: 拔業因種二住心爲初僧祇也。經云超一劫
T2213_.58.0139c27: 瑜祇行云云大師御釋亦以同也　已上廣明
T2213_.58.0139c28: 拔業因種心了
T2213_.58.0139c29: 二從經云下。明第二劫中。分爲二。一明他縁
T2213_.58.0140a01: 乘。二明覺心不生心矣
T2213_.58.0140a02: 初中。又二。一明牒經。二明隨釋
T2213_.58.0140a03: 初牒經。自可見
T2213_.58.0140a04: 二從即是下。明隨釋中。自三。一明他縁乘名
T2213_.58.0140a05: 義。二明觀法無我性。三明觀頼耶知自性
T2213_.58.0140a06: 初中。又二。一明竅定第一劫法體。二明擧梵
T2213_.58.0140a07: 語顯二義
T2213_.58.0140a08: 初中。即是明第二重等者。對初劫故云第二
T2213_.58.0140a09: 重也。觀法無我性者。初劫時既離人執已。故
T2213_.58.0140a10: 至此劫無論人我。但觀法無我性也。然於此
T2213_.58.0140a11: 劫中。雖有他縁覺心兩住心之淺深不同。共
T2213_.58.0140a12: 明人法無我畢竟不生義故合爲第二劫也
T2213_.58.0140a13: 云云
T2213_.58.0140a14: 二從梵音下。明擧梵語顯二義中。又二。一釋
T2213_.58.0140a15: 他縁乘二釋無縁乘
T2213_.58.0140a16: 初中。又五。一明所發誓願。二明行菩薩道。三
T2213_.58.0140a17: 明所度堪否。四名種種方便。五明結歸
T2213_.58.0140a18: 初中。所謂他縁乘者等者。以大慈悲普縁法
T2213_.58.0140a19: 界衆生苦樂之相。令拔苦與樂。故云他縁。搆
T2213_.58.0140a20: 六度舟車於生死之水陸。運載自他機根於
T2213_.58.0140a21: 廢詮之宮都。故云乘。故大師御釋云。縁
T2213_.58.0140a22: 法界有情故他縁。簡聲獨羊鹿故大名運自
T2213_.58.0140a23: 他乎圓性故曰乘云云謂發平等大誓者。總發
T2213_.58.0140a24: 四弘誓願。別立大悲闡提之誓。怨親齊救。故
T2213_.58.0140a25: 云平等廣覆法界故云大也。如大論第三十
T2213_.58.0140a26: 四云。如提婆達多。欲令足下有千輻相輪
T2213_.58.0140a27: 故。以鐵作摸燒而爍之。爍已足壞身惱大
T2213_.58.0140a28: 呼。爾時阿難聞已涕泣白佛。我兄欲死。願
T2213_.58.0140a29: 佛哀救　佛即伸手就摩其身發至誠言。我看
T2213_.58.0140b01: 羅睺羅與提婆達多等者。彼痛當滅。是時
T2213_.58.0140b02: 提婆達多衆痛即除。執手觀之知是佛手。便
T2213_.58.0140b03: 作是言。淨飯王子以此醫術足自生活　佛告
T2213_.58.0140b04: 阿難。汝觀提婆達多不。用心如是云何可
T2213_.58.0140b05: 度。若好世人則無是咎。如是衆生若以世樂
T2213_.58.0140b06: 不得度也。乃至以是故説聞佛名有得道者
T2213_.58.0140b07: 有不得者云云如是怨親平等敕齊故云平等
T2213_.58.0140b08: 也。誓者具應云誓願也。然願在前。誓在後。仍
T2213_.58.0140b09: 擧後誓者。前願自顯。故擧誓攝願也。適雖有
T2213_.58.0140b10: 願。若無誓者悉無剋成大願。即如云設我得
T2213_.58.0140b11: 佛十方衆生至心信樂欲生我國。乃至十念
T2213_.58.0140b12: 私云
願也		若不生者不取正覺私云
誓也		以是義故四弘誓
T2213_.58.0140b13: 願中一一云誓願也。菩薩適發菩提心雖行
T2213_.58.0140b14: 諸善福。若無誓願無能成大事。故大論第
T2213_.58.0140b15: 七。問曰。諸菩提行業清淨自得淨報。何以
T2213_.58.0140b16: 要須立願然後得之。譬如田家得穀。豈復待
T2213_.58.0140b17: 願。答曰。作福無願無所成立。願爲導御。能
T2213_.58.0140b18: 有所成。譬如銷金隨師而作金無定也。復次
T2213_.58.0140b19: 莊嚴佛界事大。獨行功徳不能成故要須願
T2213_.58.0140b20: 力。譬如牛力雖能挽車。要須御者能有所至。
T2213_.58.0140b21: 淨世界願亦如是。福徳如牛願如御者。問
T2213_.58.0140b22: 曰。若不作願不得福耶　答。雖得不如有
T2213_.58.0140b23: 願。願能助福。常念所行福徳増長　問曰。若
T2213_.58.0140b24: 作願得報。如人作十惡不願地獄。亦不應得
T2213_.58.0140b25: 地獄報　答曰。罪福雖有定報。但作願者修
T2213_.58.0140b26: 少福。有願力故得大果報。乃至一切衆生皆
T2213_.58.0140b27: 願樂無願苦者。是故不願地獄。以是故福有
T2213_.58.0140b28: 無量報。罪報有量云云以此等因縁故。此教
T2213_.58.0140b29: 一切菩薩先發平等本誓願也。故云謂發平
T2213_.58.0140c01: 等大誓也云云
T2213_.58.0140c02: 妙印鈔卷第十四
T2213_.58.0140c03:   御本云元徳二庚
午		潤六月十七日點了
T2213_.58.0140c04:
T2213_.58.0140c05:
T2213_.58.0140c06:
T2213_.58.0140c07:
T2213_.58.0140c08: 妙印鈔卷第十五
T2213_.58.0140c09: 　沙門阿寂紀　
T2213_.58.0140c10:   釋入眞言門住心品第一之餘經一
疏二
T2213_.58.0140c11: 二從爲法下。明行菩薩道中。又二。一明所
T2213_.58.0140c12: 爲二明能爲
T2213_.58.0140c13: 初中。爲法界者。不爲一衆生不爲二衆生。乃
T2213_.58.0140c14: 至不爲百千萬億那由他衆生。爲盡空法界
T2213_.58.0140c15: 一切衆生而發心修菩薩道。故云爲法界也。
T2213_.58.0140c16: 衆生者。其義如上釋。雖衆生無量不出三
T2213_.58.0140c17: 種。所謂如大論四十五云。衆生有三分。一
T2213_.58.0140c18: 者正定必入涅槃。二者邪定必入惡道。三者
T2213_.58.0140c19: 不定。於必定者中當最大故名摩訶薩云云｣
T2213_.58.0140c20: 二從行下。明能爲中。行菩薩道者。夫雖菩
T2213_.58.0140c21: 薩行無量無邊不出四攝四無量六度等。所
T2213_.58.0140c22: 謂大論八十八云。復次須菩提。我以佛眼
T2213_.58.0140c23: 觀十方世界如恒河沙等國土中諸菩薩摩訶
T2213_.58.0140c24: 薩。以四事攝取衆生。何等四　布施愛語利
T2213_.58.0140c25: 行同事。云何菩薩以布施攝取衆生。須菩
T2213_.58.0140c26: 提。菩薩以二種施攝取衆生。財施法施。何等
T2213_.58.0140c27: 財施攝取衆生。須菩提。菩薩摩訶薩以金銀
T2213_.58.0140c28: 瑠璃頗梨眞珠珂貝珊瑚等諸寶物。或以飮
T2213_.58.0140c29: 食衣服臥具房舍燈燭花香瓔珞。若男若女
T2213_.58.0141a01: 若牛羊象馬車乘。若以己身給施衆生。語衆
T2213_.58.0141a02: 生言。汝等有所須各來取之如取己物莫得
T2213_.58.0141a03: 疑難。是菩薩施已教三歸依。歸依佛歸依法
T2213_.58.0141a04: 歸依僧。或教受五戒。或教一日戒。或教初禪。
T2213_.58.0141a05: 乃至教非有想非無想定。或教慈悲喜捨。或
T2213_.58.0141a06: 教念佛念法念僧念戒念捨念天。或教不淨
T2213_.58.0141a07: 觀。或教阿那般那觀。或相或觸。或教四念
T2213_.58.0141a08: 處四正斷四神足五根五力七覺分八正道分
T2213_.58.0141a09: 空三昧無相三昧無作三昧八背捨九次第定
T2213_.58.0141a10: 佛十力四無所畏四無礙礙十八不共法大慈
T2213_.58.0141a11: 大悲三十二相八十隨形好。或教須陀洹果
T2213_.58.0141a12: 斯陀含果乃至阿耨菩提。如是須菩提。菩薩
T2213_.58.0141a13: 摩訶薩行般若波羅蜜。以方便力教衆生。財
T2213_.58.0141a14: 施已後。令得無上安穩涅槃。須菩提。是名
T2213_.58.0141a15: 菩薩摩訶薩希有難及法。須菩提。法施有
T2213_.58.0141a16: 二種。一者世間二者出世間。何等爲世間
T2213_.58.0141a17: 法施。敷演顯示世間法。所謂不淨觀安那
T2213_.58.0141a18: 般那念。四禪定。四無量心四無色定。如是
T2213_.58.0141a19: 等世間法。諸餘共凡夫所得法。是名世間
T2213_.58.0141a20: 法施　是菩薩如是世間法施已。種種因縁教
T2213_.58.0141a21: 化令遠離世間法。遠離世間法已。以方便
T2213_.58.0141a22: 令得聖無漏法及聖無漏法果。何等是聖無
T2213_.58.0141a23: 漏法。何等是聖無漏法果。聖無漏法者。三
T2213_.58.0141a24: 十七助道法三解脱門。聖無漏法果者。須陀
T2213_.58.0141a25: 洹果乃至阿羅漢果。辟支佛道阿耨菩提。復
T2213_.58.0141a26: 次菩薩摩訶薩　須陀洹果中智慧。乃至阿羅
T2213_.58.0141a27: 漢果中智慧。辟支佛道中智惠。三十七助道
T2213_.58.0141a28: 法中智慧。六波羅蜜中智慧。乃至大慈大悲
T2213_.58.0141a29: 中智慧。如是等一切法。若世間若出世間智
T2213_.58.0141b01: 慧。若有漏若無漏。若有爲若無爲。是法中
T2213_.58.0141b02: 一切種智。是名菩薩摩訶薩聖無漏法。何等
T2213_.58.0141b03: 爲聖無漏法果。斷一切煩惱習。是名聖無漏
T2213_.58.0141b04: 法果也
T2213_.58.0141b05: 問。若然者。財施與法施。何等爲勝耶　答
T2213_.58.0141b06: 曰。大論第十一云。問曰。財施法施何等爲
T2213_.58.0141b07: 勝。答如佛所言。二施之中法施爲勝。所以者
T2213_.58.0141b08: 何。財施果報在欲界中。法施果報或在三
T2213_.58.0141b09: 界。或出三界。復次財施有量法施無量。財
T2213_.58.0141b10: 施有盡法施無盡。譬如以薪益火其明轉多。
T2213_.58.0141b11: 復次財施之報淨少垢多。法施之報垢少淨
T2213_.58.0141b12: 多。復次若作大施必待衆力。法施出自心不
T2213_.58.0141b13: 待他心。復次財施能令四大諸根増長。法施
T2213_.58.0141b14: 能令無漏根力覺道具足。復次財施之法有
T2213_.58.0141b15: 佛無佛世間常有。如法施者唯有佛世乃當
T2213_.58.0141b16: 有耳。是故當知法施甚難云云已上此中以七
T2213_.58.0141b17: 種相對令校量其勝劣畢云云如布施者。愛語
T2213_.58.0141b18: 利行同事。皆爲衆生捨身命修之。如四攝
T2213_.58.0141b19: 者。六度萬行又皆悉捨身命修習之。如法花
T2213_.58.0141b20: 經云。我見釋迦如來。於無量劫難行苦行積
T2213_.58.0141b21: 功累徳。求菩薩道未曾止息。觀三千大千世
T2213_.58.0141b22: 界。乃至無有如芥子許非是菩薩捨身命處。
T2213_.58.0141b23: 爲衆生故。然後乃得菩提道云云是即説顯教
T2213_.58.0141b24: 修行得果也。如是等名爲行菩薩道也云云｣
T2213_.58.0141b25: 三從乃下。明所度堪否中。乃至者。六道四
T2213_.58.0141b26: 生二十五有一一次第可擧故云乃至也。諸
T2213_.58.0141b27: 一闡提等者。斷善闡提。無性闡提。大悲闡
T2213_.58.0141b28: 提。有如是等種。故云諸也。闡提者。涅槃經
T2213_.58.0141b29: 第二十四云。一闡提名信。提名不具。故名
T2213_.58.0141c01: 一闡提云云又云一闡名善方便。提名不具。善
T2213_.58.0141c02: 方便不具故名一闡提云云及二乘未入位者
T2213_.58.0141c03: 不定性聲聞也。彼教中談五性各別之旨。所
T2213_.58.0141c04: 謂五性者。決定性二乘二種不定性一種。無
T2213_.58.0141c05: 佛性一種。菩薩種性一種也。此中菩薩性不
T2213_.58.0141c06: 定種性二種成佛。餘三種不成佛。故今二乘
T2213_.58.0141c07: 未入位者不定性聲聞。故是可教導之機。故
T2213_.58.0141c08: 云未入正位者也
T2213_.58.0141c09: 問。何名決定性。何名不定性耶　答。彼教
T2213_.58.0141c10: 意。決定性者。法爾自元二乘種性決定故。必
T2213_.58.0141c11: 定説ク無餘乘轉向義衆生在ト之故。是名爲
T2213_.58.0141c12: 決定性也。不定種性者不爾。適遇縁有轉向
T2213_.58.0141c13: 大乘之義。以是義故八六四二萬十千劫等
T2213_.58.0141c14: 轉向大乘者。是即不定種性也云云　問。何名
T2213_.58.0141c15: 無佛性耶　答。雖有理佛性而無行佛性。適
T2213_.58.0141c16: 雖發菩提心。動即退轉而不剋成也。是即無
T2213_.58.0141c17: 佛種性也云云
T2213_.58.0141c18: 四從亦當下。明種種方便中。種種方便雖
T2213_.58.0141c19: 多。不出折伏攝受二種。所謂以四攝方便而
T2213_.58.0141c20: 利益。是名爲攝受是則大慈方便門也不堪
T2213_.58.0141c21: 此利益故。菩薩内壞大慈大悲之心。外現忿
T2213_.58.0141c22: 怒降伏之相。折伏強剛難化之衆生。安置四
T2213_.58.0141c23: 智法王之都城是名爲折伏。故云折伏攝受
T2213_.58.0141c24: 普令同入是乘也
T2213_.58.0141c25: 五從約此下。明結歸。自可見
T2213_.58.0141c26: 二從又元下。明無縁乘中。又三。一明觀阿陀
T2213_.58.0141c27: 那深細。二明了唯心三明結歸
T2213_.58.0141c28: 初中。又無縁乘者等者。先他縁乘者約化他
T2213_.58.0141c29: 明義。今此無縁乘約自行明義也。至此僧祇
T2213_.58.0142a01: 始能觀者。先初僧祇時者不能觀阿陀那。至
T2213_.58.0142a02: 此第二劫始觀之故云爾也。阿陀那此云執
T2213_.58.0142a03: 持。即染法也。深細者眞如也。識者第八識
T2213_.58.0142a04: 也
T2213_.58.0142a05: 二從解了下。明唯心義中。解了三界唯心等
T2213_.58.0142a06: 者唯心者即唯識也。唯觀内心識得性相二
T2213_.58.0142a07: 空。故云唯識也。十住心論云。此北宗以唯
T2213_.58.0142a08: 識二諦二義爲深極祕要。故略出大綱。慈恩
T2213_.58.0142a09: 法師唯識義云。第一出體者。此有二種。一
T2213_.58.0142a10: 所觀體。二能觀體。所觀唯識。以一切法而
T2213_.58.0142a11: 爲自體。通觀有無爲唯識故。略有五重。一
T2213_.58.0142a12: 遣虚存實識。觀遍計所執唯虚妄起都無體
T2213_.58.0142a13: 用。應正遣空。情有理無故。觀依他圓成諸
T2213_.58.0142a14: 法體實二智境界。應正存有。理有情無故云云
T2213_.58.0142a15: 成唯識云。識言總顯一切有情各有八識六
T2213_.58.0142a16: 位心所所變相見分位差別及彼空理所顯眞
T2213_.58.0142a17: 如。識自相故。識相應故。二所變故。三分位
T2213_.58.0142a18: 故。四實性故。如是諸法皆不離識總立識
T2213_.58.0142a19: 名。唯言但遮愚夫所執定離諸識實有色等。
T2213_.58.0142a20: 如是等文誠證非一。由無始來執我法爲有
T2213_.58.0142a21: 撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0142a22: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0142a23: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0142a24: 成。純有純空誰之空有。故欲證入離言法
T2213_.58.0142a25: 性。皆須依此方便而入云云二捨濫留純識。雖
T2213_.58.0142a26: 觀事理皆不離識。然此内識有境有心。心起
T2213_.58.0142a27: 必託内境生故。但識言唯不言唯境。成唯識
T2213_.58.0142a28: 言。識唯内有境亦通外。恐濫外故但言唯
T2213_.58.0142a29: 識。又諸愚夫迷執於境。起煩惱業生死沈
T2213_.58.0142b01: 淪。不解觀心勤求出離。哀愍彼故説唯識
T2213_.58.0142b02: 言。令自觀心解脱生死。非謂内境如外都無。
T2213_.58.0142b03: 由境有濫捨不稱唯。心體既純留説唯識。厚
T2213_.58.0142b04: 嚴經云。心意識所縁皆非離自性。故我説一
T2213_.58.0142b05: 切唯識無有餘。華嚴等説三界唯心云云三攝
T2213_.58.0142b06: 末歸本識。心内所取境界顯然。内能取心作
T2213_.58.0142b07: 用亦爾。此見相分倶依識有。離識自體本末
T2213_.58.0142b08: 法必無故。解深密説。諸識所縁唯識所現。攝
T2213_.58.0142b09: 相見末歸識本故云云四隱劣顯勝識。心及心
T2213_.58.0142b10: 所倶能變現。但説唯心非唯心所。心王體殊
T2213_.58.0142b11: 勝。心所劣依勝生。隱劣不彰唯顯勝法故云云
T2213_.58.0142b12: 五遣相證性識。識言所表具有理事。事爲相
T2213_.58.0142b13: 用遣而不取。理爲性體。應求作證。勝鬘經
T2213_.58.0142b14: 云自性清淨心。攝論曰。於繩起蛇覺。見繩
T2213_.58.0142b15: 了義無。證見彼分時。知如蛇知亂。此中所
T2213_.58.0142b16: 説。起繩覺時遣於蛇覺。喩觀依他遣所執
T2213_.58.0142b17: 覺。見繩衆分遣於繩覺。喩見圓成遣依他覺。
T2213_.58.0142b18: 此意即顯。所遣二覺皆依他起。斷此染故。所
T2213_.58.0142b19: 執實蛇實繩我法不復當情。非於依他以稱
T2213_.58.0142b20: 遣故皆互除遣。蛇由妄起體用倶無。繩藉麻
T2213_.58.0142b21: 生非無假用。麻譬眞理繩喩依他。知繩麻之
T2213_.58.0142b22: 體用蛇情自滅。蛇情滅故蛇不當情名遣所
T2213_.58.0142b23: 執。非如依他須聖道斷。故漸入眞達蛇空而
T2213_.58.0142b24: 悟繩分。證眞觀位照眞理而俗事彰。理事既
T2213_.58.0142b25: 彰我法便息。此即一重所觀體也。能觀唯識
T2213_.58.0142b26: 以別境界而爲自體云云然總遍詳諸教所説
T2213_.58.0142b27: 一切唯識。不過五種。一境唯識。阿毘達磨
T2213_.58.0142b28: 經云。鬼傍生人天各隨其所應等事心異故。
T2213_.58.0142b29: 許義非眞實。如是等文但説唯識所觀境者
T2213_.58.0142c01: 皆境唯識。二教唯識者。由自心執著等頌。華
T2213_.58.0142c02: 嚴深密等説唯識教者皆教唯識。三理唯識。
T2213_.58.0142c03: 三十頌云。是諸識轉變。分別所分別。由此
T2213_.58.0142c04: 彼皆無。故一切唯識。如是成立唯識道理皆
T2213_.58.0142c05: 理唯識。四行唯識。菩薩於定位等頌。四種
T2213_.58.0142c06: 尋思如實智等皆行唯識。五果唯識。佛地經
T2213_.58.0142c07: 云。大圓鏡智。諸處境識皆於中現。又如來
T2213_.58.0142c08: 功徳莊嚴經云。如來無垢識。是淨無漏界。解
T2213_.58.0142c09: 脱一切障。圓鏡智相應云云如是諸説唯識得
T2213_.58.0142c10: 果皆果唯識。此中所説五種唯識。總攝一切
T2213_.58.0142c11: 唯識皆盡云云以如是等故云解了三界唯心
T2213_.58.0142c12: 心外更無一法而可得者也
T2213_.58.0142c13: 三從乘此下。明結歸。自可見
T2213_.58.0142c14: 二從此無縁下。明觀法無我性中。又二。一明
T2213_.58.0142c15: 無縁即法無我。二釋所由
T2213_.58.0142c16: 初中。此無縁乘心即是法無我性者。此無縁
T2213_.58.0142c17: 乘住心者。以觀破法執爲所詮。故云爾也
T2213_.58.0142c18: 二從以行下。釋所由中。又二。一擧劣顯勝。二
T2213_.58.0142c19: 正明無我觀
T2213_.58.0142c20: 初中。以行者初劫等者。指唯蘊無我拔業因
T2213_.58.0142c21: 種兩住心也。心沒蘊中者。雖破人執猶沈法
T2213_.58.0142c22: 執故云爾也。以五種無性空門等者。以聚沫
T2213_.58.0142c23: 等五喩觀破彼五蘊法執故云爾也。然望縁
T2213_.58.0142c24: 生中道等者。言以前初劫空門相對今無縁
T2213_.58.0142c25: 乘中道。彼猶墮對治破惑之分域。不觀有
T2213_.58.0142c26: 空共不可得而不出自心。是故失般若方便
T2213_.58.0142c27: 必墮斷滅空見。不異方廣道人也。如十住
T2213_.58.0142c28: 心論釋遣虚存實識云。由無始來執我法爲
T2213_.58.0142c29: 有撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0143a01: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0143a02: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0143a03: 成。純有純空誰之空有云云
T2213_.58.0143a04: 二從今大下。正明無我觀中。今大乘者指此
T2213_.58.0143a05: 他縁大乘。不可得空相者。觀達空有而遣有
T2213_.58.0143a06: 空。空有共不可得。故云不可得空相。如大
T2213_.58.0143a07: 論三十一釋不可得空云。問云。何以故名不
T2213_.58.0143a08: 可得空。爲智力少故不可得。爲實無故不可
T2213_.58.0143a09: 得。答曰　諸法實無故不可得。非智力少也。又
T2213_.58.0143a10: 云。問曰。何事不可得。答曰。一切法乃至無
T2213_.58.0143a11: 餘涅槃不可得。故名不可得空。復次行者得
T2213_.58.0143a12: 是不可得空。不得三毒四流四縛五蓋六愛
T2213_.58.0143a13: 七使八邪九結十惡諸弊惡垢縛等。都不可
T2213_.58.0143a14: 得故名不可得空　問曰。若爾者行是不可得
T2213_.58.0143a15: 空得何等法。答曰。得戒定慧。得四沙門果
T2213_.58.0143a16: 五根五無學衆六捨法七覺分八聖道分九次
T2213_.58.0143a17: 第定十無學法。得如是等法。問曰。上言一
T2213_.58.0143a18: 切法乃至涅槃不可得。今何以言得戒定慧
T2213_.58.0143a19: 乃至十無學法。答曰。是法雖得皆助不可得
T2213_.58.0143a20: 空無我者故名不可得。爲無爲法故名不可
T2213_.58.0143a21: 得。聖諦故名不可得。第一義諦故名不可
T2213_.58.0143a22: 得。聖人雖得諸功徳入無餘涅槃故不以爲
T2213_.58.0143a23: 得。凡夫人以爲大得。如師子雖有所作不自
T2213_.58.0143a24: 以爲奇。餘衆生見以爲希有。聖人雖有所得
T2213_.58.0143a25: 而不以爲得。是名爲不可得空也云云以如
T2213_.58.0143a26: 是等義故云今大乘不可得乃至觀法無我性
T2213_.58.0143a27: 也
T2213_.58.0143a28: 三從爲欲下。明觀頼耶知自性中。自三。一明
T2213_.58.0143a29: 練磨義。二明知自性。三明六喩
T2213_.58.0143b01: 初中。爲欲淨除智障等者。如入道章釋資糧
T2213_.58.0143b02: 位。問云何而能進修勝行。於無上果勤求不
T2213_.58.0143b03: 退。答。攝論第六。唯識第九。皆云。此位二
T2213_.58.0143b04: 障雖未伏除。修勝行時有三退屈。而能三事
T2213_.58.0143b05: 練磨其心。於所證修勇猛不退。一聞無上正
T2213_.58.0143b06: 等菩提廣大深遠心便退屈。引他已證大菩
T2213_.58.0143b07: 提者。練磨自心勇猛不退。二聞施等波羅
T2213_.58.0143b08: 蜜多甚難可修心便退屈。省己意樂能修施
T2213_.58.0143b09: 等。練磨自心勇猛不退。三聞諸佛圓滿轉依
T2213_.58.0143b10: 極難可證心便退屈。引他麁善况己妙因。練
T2213_.58.0143b11: 磨自心勇猛不退。由此三事練磨其心。堅
T2213_.58.0143b12: 固熾然修諸勝行。初二意云。彼是丈夫而
T2213_.58.0143b13: 能成佛。能行難行所有施等。我亦丈夫。何
T2213_.58.0143b14: 乃不能修行成佛。第三意者。如世間者修微
T2213_.58.0143b15: 少善小善猶感人天果。我所修行殊勝無邊。
T2213_.58.0143b16: 何故不能感菩提果云云故云爲欲淨除乃至
T2213_.58.0143b17: 菩薩修學也。三性者。圓成隨縁。依他似有。
T2213_.58.0143b18: 所執情有也。三無性者。圓成不變。依他無
T2213_.58.0143b19: 性。所執理無也。如入道章引解深密經等
T2213_.58.0143b20: 云。解深密經瑜伽等言。勝義生菩薩白佛
T2213_.58.0143b21: 言。世尊我常獨在靜處。心生如是尋思。世
T2213_.58.0143b22: 尊以無量門曾説諸蘊所有自相生相滅相永
T2213_.58.0143b23: 斷。遍知未生令生。生已堅住。不忘修習増
T2213_.58.0143b24: 長廣大。世尊復説一切諸法皆無自性無生
T2213_.58.0143b25: 無滅。本來寂靜自性涅槃。未審世尊依何密
T2213_.58.0143b26: 意作如是説。世尊答言。勝義生當知。我依
T2213_.58.0143b27: 三種無自性性。密意説言一切諸法皆無自
T2213_.58.0143b28: 性。謂相無自性性。生無自性性。勝義無自
T2213_.58.0143b29: 性性。一謂諸法遍計執相。此由假名安立爲
T2213_.58.0143c01: 相。非由自相安立爲相。是故説名相無自性
T2213_.58.0143c02: 性。意云。遍計無其體性名相無性。而言相
T2213_.58.0143c03: 者依名假立。非是遍計有體相故方立爲相。
T2213_.58.0143c04: 即以相無自性爲初無性故重言性。餘二准
T2213_.58.0143c05: 知。二謂諸法依他起相。此由依他縁力故有。
T2213_.58.0143c06: 非自然有。是故説名生無自性性。意云。依
T2213_.58.0143c07: 他不以自然之法而生。名生無性。三謂諸法
T2213_.58.0143c08: 圓成實相。亦名勝義無自性性。法無我性名
T2213_.58.0143c09: 爲勝義。無自性性之所顯故。由此因縁名爲
T2213_.58.0143c10: 勝義無自性性。意云。眞如是無我性。體即
T2213_.58.0143c11: 勝義而非無性。然因我法二空所顯。從彼能
T2213_.58.0143c12: 顯二空爲名亦名無性。又云。我依如是三種
T2213_.58.0143c13: 無自性性。密意説言一切諸法皆無自性。又
T2213_.58.0143c14: 云。我依相無自性性。密意説言一切諸法無
T2213_.58.0143c15: 生滅等。何以故。若法自相都無所有則無所
T2213_.58.0143c16: 有生。若無有生則無滅。若無生滅乃至於中
T2213_.58.0143c17: 都無少分所有更可令其涅槃故。此中既言
T2213_.58.0143c18: 依三無性説諸法無。明知不説成實依他亦
T2213_.58.0143c19: 爲非有。成實依他而體非是三無性故。又一
T2213_.58.0143c20: 切法若皆是無。如來往昔説彼爲無正當其
T2213_.58.0143c21: 理。佛今何故稱爲密意邪。凡言密意不盡理
T2213_.58.0143c22: 故。此即説依他等上無遍計故言無一切。非
T2213_.58.0143c23: 依他等實總無矣。以是等義故云即楞伽解
T2213_.58.0143c24: 深密乃至皆是此意也云云
T2213_.58.0143c25: 二從經言下。釋知自性句中。又二。一明牒
T2213_.58.0143c26: 經。二明隨釋
T2213_.58.0143c27: 初牒經。自可見
T2213_.58.0143c28: 二從即是下。明隨釋中。即是三界唯心等
T2213_.58.0143c29: 者。十住心論云。華嚴等説三界唯心。遺教
T2213_.58.0144a01: 經云是故汝等常好制之一處無事不成辨云
T2213_.58.0144a02: 云又云。勝鬘經自性清淨心云云又入道章
T2213_.58.0144a03: 云。良以有情無始執我不無。初折彼迷説我
T2213_.58.0144a04: 非有。二乘由是計我爲無。妄執離心而有
T2213_.58.0144a05: 實法。復除其疾總説爲空。如來説空空心外
T2213_.58.0144a06: 法。有情不悟執一切空。空病既増理當除
T2213_.58.0144a07: 遣。故華嚴説三界唯心。涅槃乃陳無爲我
T2213_.58.0144a08: 淨。言心内有空病因除。説境外無有疾便盪
T2213_.58.0144a09: 殊ニ&MT06279;外道ニ誠堪所依。又不全空。十行須習
T2213_.58.0144a10: 云云如是知心自性。不見一法心外法。不見
T2213_.58.0144a11: 心外法故蘊等諸法更不當情也。故云知自
T2213_.58.0144a12: 性者即是知三界唯心也云云
T2213_.58.0144a13: 三從如幻下。明六喩中。又二。一明牒經。二明
T2213_.58.0144a14: 隨釋
T2213_.58.0144a15: 初牒經。自可見
T2213_.58.0144a16: 二從六喩下。明隨釋中。又三。一明雙辨有
T2213_.58.0144a17: 無。二明異前劫。三明正釋頼耶名義
T2213_.58.0144a18: 初中。六喩皆是雙辨有無者。如此六喩雖無
T2213_.58.0144a19: 實體現可見可聞也。無實體故無也。可見可
T2213_.58.0144a20: 聞故有也。以如是義故云皆是雙辨有無也｣
T2213_.58.0144a21: 二從明蘊下。明異前劫中。明蘊阿頼耶別縁
T2213_.58.0144a22: 起義等者。就此且有三義。一謂此遍計所執
T2213_.58.0144a23: 非種子生現行現行薫種子似有之依他。而
T2213_.58.0144a24: 離テ於識別ハ體性都無ト&MT06279;而有。故云別縁起云
T2213_.58.0144a25: 云二謂於阿頼耶含藏染淨諸法。現行薫種
T2213_.58.0144a26: 子&MT06279;別別諸法故云別縁起義云云三謂今宗不
T2213_.58.0144a27: 談眞如隨縁義故。離眞如外談縁起故云別
T2213_.58.0144a28: 縁起也云云已上三義中第一不可然歟。第二
T2213_.58.0144a29: 第三隨意可依用也。與前劫五喩等者。指初
T2213_.58.0144b01: 劫也。觀無性空者指人法二空也。復有殊異
T2213_.58.0144b02: 者。彼折空也。此體空也。故云殊異。復次彼
T2213_.58.0144b03: 存能所。此空能所故云殊異也云云
T2213_.58.0144b04: 三從阿頼下。明正釋頼耶義中。又爲三。一明
T2213_.58.0144b05: 義正兩翻。二明頼耶三義。三明引論釋如幻
T2213_.58.0144b06: 義
T2213_.58.0144b07: 初中又二。一明義翻。二明正翻
T2213_.58.0144b08: 初中。阿頼耶。此云含藏。是則含藏三義故
T2213_.58.0144b09: 云爾也。彼宗意。於頼耶存三義不同。所謂
T2213_.58.0144b10: 奄摩羅。此云無垢。是即頼耶所含淨分也。阿
T2213_.58.0144b11: 陀那。此云執持。是即頼耶所含染分也。以含
T2213_.58.0144b12: 藏如此染淨二法故此識名云含藏也。此識
T2213_.58.0144b13: 能蘊持無明種子令無失沒故。亦名云無沒
T2213_.58.0144b14: 無明識。如此三義只是頼耶中三名也云云｣
T2213_.58.0144b15: 問。若然者如楞伽經者立九識如何　答。彼
T2213_.58.0144b16: 經以存識性故。以生滅染法爲七識。以不生
T2213_.58.0144b17: 不滅如來藏淨法爲九識。以此二和合爲阿
T2213_.58.0144b18: 梨耶識。是只存識性故。且以義分別三識。故
T2213_.58.0144b19: 慈恩唯識疏云。楞伽經中兼識性故。或以
T2213_.58.0144b20: 第八染淨別開故言九識。然識者了別爲義
T2213_.58.0144b21: 故。衆生受用名爲識。所言九識者唯眞如全
T2213_.58.0144b22: 非染法。何立爲識耶。全無所詮也。但以如來
T2213_.58.0144b23: 藏淨法爲不生不滅者。是即不變眞如之體
T2213_.58.0144b24: 也。即第八識所含染淨二法中其淨法也云云
T2213_.58.0144b25: 復次大乘義章淨影立事六妄七眞八三識。所
T2213_.58.0144b26: 謂如來藏名阿頼耶識者眞如也。此阿頼耶
T2213_.58.0144b27: 爲七識所計縛故云而與無明七識共倶也。
T2213_.58.0144b28: 阿頼耶當體非迷妄。唯眞如也云云復次香
T2213_.58.0144b29: 象意。如來藏者眞如也。此眞如與迷染共
T2213_.58.0144c01: 名阿頼耶。是即生滅門中自體也云云
T2213_.58.0144c02: 二從正下。明正翻義中。謂諸蘊於此中等
T2213_.58.0144c03: 者。五蘊於彼阿頼耶中生滅出入。故云謂諸
T2213_.58.0144c04: 蘊乃至故以爲名也
T2213_.58.0144c05: 二從然阿頼下。明頼耶三義中。一者分別義
T2213_.58.0144c06: 者遍計所執性。二者因縁義者依他起性。三
T2213_.58.0144c07: 者眞實圓成實性也。此事上釋之畢
T2213_.58.0144c08: 三從如大下。明引論釋如幻義中。自爲九。一
T2213_.58.0144c09: 明法説偈。二明譬説偈。三明二諦通達偈。四
T2213_.58.0144c10: 明得眞實境界。五明幻事有而無。六明幻無
T2213_.58.0144c11: 而有。七明能所共無。八明問答決疑。九明總
T2213_.58.0144c12: 結矣
T2213_.58.0144c13: 初中。又二。一擧能説論。二明所説偈頌
T2213_.58.0144c14: 初中。求眞實者。遣三性虚妄得三無性實體。
T2213_.58.0144c15: 故云求眞實也
T2213_.58.0144c16: 二從以離下。明所説偈頌中。又二。一正擧論
T2213_.58.0144c17: 偈。二釋偈意　初正擧論偈。自可見
T2213_.58.0144c18: 二從所云下。釋偈意中亦三。一釋分別。二釋
T2213_.58.0144c19: 依他。三釋圓成
T2213_.58.0144c20: 初中。所云離二者謂分別性眞實者。離二者
T2213_.58.0144c21: 指斷常一異等之能執所執也。分別性者遍
T2213_.58.0144c22: 計所執性。然情有妄計故非眞實。理無離能
T2213_.58.0144c23: 取所取故云眞實也
T2213_.58.0144c24: 二從迷依下。釋依他中。迷依者謂依他性眞
T2213_.58.0144c25: 實者。凡夫以迷妄故。於依他似有諸法執爲
T2213_.58.0144c26: 實有。故云迷依。然此依他無性故云眞實
T2213_.58.0144c27: 也。由此起諸分別故者。依此似有無性依他
T2213_.58.0144c28: 起遍計所執故云爾也
T2213_.58.0144c29: 三從無説下。釋圓成中。無説無戲論者謂眞
T2213_.58.0145a01: 實性眞實者。圓成實性者眞如也。於此眞如
T2213_.58.0145a02: 有隨縁不變。然呼不變云眞實也。自性無戲
T2213_.58.0145a03: 論不變眞如是也
T2213_.58.0145a04: 二從次説下。釋譬説偈中。又二。一擧論偈。二
T2213_.58.0145a05: 釋偈意　初如文可見
T2213_.58.0145a06: 二從釋曰下。釋偈意中。又二。一釋依他性。二
T2213_.58.0145a07: 釋分別性
T2213_.58.0145a08: 初中。如幻師等者。幻師譬能迷。呪術力譬迷
T2213_.58.0145a09: 情。木石等譬所迷依他諸法。虚妄分別者人
T2213_.58.0145a10: 畜等妄見也。故云如幻師乃至爲顛倒因也｣
T2213_.58.0145a11: 二從又如下。明分別性中。又如幻師像金等
T2213_.58.0145a12: 者。幻師如前。像者於木起種種妄見。所謂
T2213_.58.0145a13: 見株杌等或作人像之想。或作天像菩薩像
T2213_.58.0145a14: 佛像乃至夜叉鬼神畜類像等之想。故云像
T2213_.58.0145a15: 也。金者於石亦或作金之思。或作銀銅鐵瑠
T2213_.58.0145a16: 璃水精等之思。故云金等也。是即於依他木
T2213_.58.0145a17: 石生如是等妄計。所謂遍計所執性也。二
T2213_.58.0145a18: 迷者。有無斷常等之能執所執是也。故云又
T2213_.58.0145a19: 如幻師像金等乃至二迷恒時顯現也
T2213_.58.0145a20: 問曰。前法説偈何故分別依他眞實次第説
T2213_.58.0145a21: 之。此譬説偈中前後説分別耶　答。前約轉
T2213_.58.0145a22: 迷開悟次第。今約迷因轉計次第也
T2213_.58.0145a23: 問曰。前説眞實性。今不説之如何　答。今以
T2213_.58.0145a24: 幻化之譬顯依他無性遍計理無之時。圓成
T2213_.58.0145a25: 中道自顯故不説之也
T2213_.58.0145a26: 三從次偈云下。明通達二諦偈中。又二。一明
T2213_.58.0145a27: 擧偈。二釋偈意　初文自可見
T2213_.58.0145a28: 二從此中下。釋意中。又二。一明二性無體。二
T2213_.58.0145a29: 明二性可得
T2213_.58.0145b01: 初中。幻者幻事等者。幻者譬依他之無性。幻
T2213_.58.0145b02: 事譬遍計之理無也。故云此譬依他分別二
T2213_.58.0145b03: 相也
T2213_.58.0145b04: 二從又如幻下。明二性可得中。幻者幻事
T2213_.58.0145b05: 者。幻者譬依他之似有。幻事譬遍計之情有
T2213_.58.0145b06: 也
T2213_.58.0145b07: 問。何意此中不論圓成耶　答。依他無性遍
T2213_.58.0145b08: 計理無即是也。復次世諦第一義無礙自在。
T2213_.58.0145b09: 是即圓成也。故不別論也
T2213_.58.0145b10: 四從又偈云下。明得眞實境義中。又二。一明
T2213_.58.0145b11: 出論偈。二釋偈意　初自可見
T2213_.58.0145b12: 二從釋云下。釋偈意中。又二。一明得眞實
T2213_.58.0145b13: 境。二明得眞實性義
T2213_.58.0145b14: 初中。若人了彼幻事無體等者。是即了知蛇
T2213_.58.0145b15: 覺無時得繩眞境。故云若人了彼幻乃至實
T2213_.58.0145b16: 境也
T2213_.58.0145b17: 二從若諸下。明得眞實性義中。若諸菩薩了
T2213_.58.0145b18: 彼二迷等者。了知繩衆分時繩覺又無也。故
T2213_.58.0145b19: 十住心論云。起繩覺時遣於蛇覺。喩觀依他
T2213_.58.0145b20: 遣所執覺。見繩衆分遣於繩覺。喩見圓成遣
T2213_.58.0145b21: 依他覺。此意即顯。所遣二覺皆依他起。斷此
T2213_.58.0145b22: 染故。所執實蛇實繩我法不後當情。二迷者
T2213_.58.0145b23: 實蛇實繩也。實蛇譬人我。實繩譬法執。所
T2213_.58.0145b24: 謂了人法二執無體故。得轉依果得不變眞
T2213_.58.0145b25: 如眞實義也云云
T2213_.58.0145b26: 五從又偈下。明幻事有而無中。自爲二。一明
T2213_.58.0145b27: 出論偈。二釋偈意　初如文可見
T2213_.58.0145b28: 二從此偈下。釋偈意中。又二。一總明幻事
T2213_.58.0145b29: 有而非有。二釋其所由　初文自可見
T2213_.58.0145c01: 二從所以下。明所由中。有謂幻像事等者。雖
T2213_.58.0145c02: 無實體。人畜等像善惡事可見可聞正顯現。
T2213_.58.0145c03: 故云爾也。非有謂等者。自可見。如此有而
T2213_.58.0145c04: 無。無而有。以是義故有無體無二也。有無
T2213_.58.0145c05: 體無二即是圓成實性也云云
T2213_.58.0145c06: 六從又偈云下。明幻無而有中。自爲二。一明
T2213_.58.0145c07: 出論偈。二釋偈意　初如文可見
T2213_.58.0145c08: 二從此偈明下。釋偈意中。又四。一總明幻事
T2213_.58.0145c09: 無而有。二釋所由。三明合譬。四明遮遣邪小
T2213_.58.0145c10: 二執　初文自可見
T2213_.58.0145c11: 二從何以下。釋所由。翻前自可見云云
T2213_.58.0145c12: 三從此幻即下。明合譬中。彼二影顯現者。幻
T2213_.58.0145c13: 者與幻事也。是即譬依他分別。餘文自可見。
T2213_.58.0145c14: 恐繁不記之
T2213_.58.0145c15: 四從由此有下。明遮遣邪小二執中。又二。一
T2213_.58.0145c16: 明總遮二執。二釋其所由　初中。建立者常
T2213_.58.0145c17: 見也。誹謗者斷見也。邪執雖多。不出此二見
T2213_.58.0145c18: 也。小乘寂滅者無餘灰斷也。小行雖多。所
T2213_.58.0145c19: 期亦是也
T2213_.58.0145c20: 二從所以下。釋其所由。自可見也云云
T2213_.58.0145c21: 七從彼偈下。明能所無二中。又爲二。一明出
T2213_.58.0145c22: 論二偈。二釋二偈意　初自可見
T2213_.58.0145c23: 二從前偈下。釋二偈意中。幻像者諸幻事
T2213_.58.0145c24: 像。所謂人畜等像貌也。是即所取體也。及
T2213_.58.0145c25: 取幻者。於此幻事像作人畜等實執。是即能
T2213_.58.0145c26: 取體也。如此能取所執全雖無體。而由迷故
T2213_.58.0145c27: 二可得也。故云迷人非幻像乃至由迷顯現
T2213_.58.0145c28: 故也。觀行人亦爾者。指骨&T060901;觀行人也。骨像
T2213_.58.0145c29: 者。依骨&T060901;觀白骨現前。此名爲骨像也。及
T2213_.58.0146a01: 取骨者指能觀行人。如此能觀所觀。其體雖
T2213_.58.0146a02: 無。由觀而顯現可得云云
T2213_.58.0146a03: 八從問曰下。明問答料簡中。自爲二。一明問
T2213_.58.0146a04: 答能治所治體。二明重問答其義
T2213_.58.0146a05: 初中又爲二。一明疏主問。二明引論答
T2213_.58.0146a06: 初疏主問。自可見
T2213_.58.0146a07: 二從應知下。明引論答中。又爲二。一明引二
T2213_.58.0146a08: 偈答。二釋二偈意
T2213_.58.0146a09: 初中。所治體謂被法迷相者。蛇覺之相也。是
T2213_.58.0146a10: 即所治也。能治體念處等者。四念處乃至八
T2213_.58.0146a11: 聖道等也。故云念處等也
T2213_.58.0146a12: 問曰。可云三無性等是即能治法。何故指念
T2213_.58.0146a13: 處等而云能治體耶　答。隨次位能治體可別
T2213_.58.0146a14: 故。今且約資糧位明能治體。故云念處等也。
T2213_.58.0146a15: 故入道章云。資糧位三十七種菩提分中。修
T2213_.58.0146a16: 四念住四正斷及四神足云云　問曰。此之
T2213_.58.0146a17: 三四何在先修耶　答。先修念住。次四正
T2213_.58.0146a18: 斷。後四神足也云云　問何爾　答。無始來於
T2213_.58.0146a19: 身等境作諸染淨差別之相。起於愛憎沈沒
T2213_.58.0146a20: 苦海。是以創觀身受心法。此之四種以爲無
T2213_.58.0146a21: 相。故中邊云。若諸菩薩於身等境。以無所
T2213_.58.0146a22: 得行相思惟而修對治。雖觀身等四境無相。
T2213_.58.0146a23: 未能除障。次修四斷斷所斷障。雖能伏障。未
T2213_.58.0146a24: 能隨意所欲皆成利益事等。是故次修四種
T2213_.58.0146a25: 神足云云故知擧最初發足對治也云云
T2213_.58.0146a26: 二從前偈云下。釋二偈意中。如是如是體
T2213_.58.0146a27: 者。蛇繩等種種相貌如是如是體也云云餘文
T2213_.58.0146a28: 自可見云云
T2213_.58.0146a29: 二從問曰下。明問答其義中。自爲二。一明疏
T2213_.58.0146b01: 主徴問。二明引論答
T2213_.58.0146b02: 初中。若諸法同如幻等者。一切諸法皆悉如
T2213_.58.0146b03: 幻者。何故一爲能治一爲所治耶ト問スル也
T2213_.58.0146b04: 二從譬如下。明引論答。自可見云云
T2213_.58.0146b05: 九從彼論下。明總結中。爲三。一明擧論意
T2213_.58.0146b06: 合今經。二明例幻餘應廣説。三明不論三喩
T2213_.58.0146b07: 所由
T2213_.58.0146b08: 初中。彼論者大乘莊嚴論也。了知自性如幻
T2213_.58.0146b09: 者。指唯識自性。所謂廢詮談旨中道也。最
T2213_.58.0146b10: 與此經符會等者。與今經之遮情意符合。故
T2213_.58.0146b11: 云爾也
T2213_.58.0146b12: 二從當知下。明例幻餘應廣説中。當知者。今
T2213_.58.0146b13: 如此幻譬廣説。自餘亦可廣説。故云當知
T2213_.58.0146b14: 也。陽焔影等者。幻陽焔如前釋云云影者。大
T2213_.58.0146b15: 論第六云。如影者影但可見而不可捉。諸法
T2213_.58.0146b16: 亦如是。眼情等見聞覺知不可得。復次如影
T2213_.58.0146b17: 映光則現不映則無。諸結煩惱遮正見光。則
T2213_.58.0146b18: 有我相法相影。復次如影人去則去。人動則
T2213_.58.0146b19: 動。人住則住。善惡業影亦如是。後世去時
T2213_.58.0146b20: 亦去。今世住時亦住。報不斷故罪福熟時則
T2213_.58.0146b21: 出。如偈説。空中亦逐去。如石中亦逐。地底
T2213_.58.0146b22: 亦隨去。海水中亦入。處處常隨逐。業影不
T2213_.58.0146b23: 相離。復次影空無。求實不可得。一切法亦如
T2213_.58.0146b24: 是。空無有實云云　響者大論第六云。如響
T2213_.58.0146b25: 者若深山狹谷中。若深絶澗中。若空大舍中。
T2213_.58.0146b26: 若語聲。若打聲。從聲有聲名爲響。無智人
T2213_.58.0146b27: 謂爲有人語聲。智者心念是聲無人作。但以
T2213_.58.0146b28: 聲觸故名爲響云云施火輪者。大論云。如施
T2213_.58.0146b29: 火輪惑人月云云委如下卷釋云云乾闥婆城
T2213_.58.0146c01: 者。同論云。如揵闥婆城者。日出時見城門
T2213_.58.0146c02: 樓櫓宮殿行人出入。日轉高轉滅。此城但可
T2213_.58.0146c03: 眼見而無有實。是名揵闥婆城云云又云揵闥
T2213_.58.0146c04: 婆城非城。人心想爲城。凡夫亦如是。非身
T2213_.58.0146c05: 想爲身。非心想爲心云云　問曰。如幻喩觀蘊
T2213_.58.0146c06: 阿頼耶了知自性如幻已。何故用多種喩耶
T2213_.58.0146c07: 答如大論云。問曰。一事可知。何故以多喩。答
T2213_.58.0146c08: 曰。我先答是摩訶衍如大海水。一切法盡
T2213_.58.0146c09: 攝。摩訶衍多因縁故。多喩無咎。復次是菩
T2213_.58.0146c10: 薩甚深利智故。種種法門種種因縁種種喩
T2213_.58.0146c11: 壞諸法。爲人解故應多引喩云云又論云。大
T2213_.58.0146c12: 乘深遠。是故學功亦多云云以如是義故用多
T2213_.58.0146c13: 種譬喩也云云
T2213_.58.0146c14: 三從前劫下。明不論三喩中。自爲三。一明折
T2213_.58.0146c15: 體不同。二明有空共不明。三明有空並照｣
T2213_.58.0146c16: 初中。前劫五喩者指初劫所説五喩也。所謂
T2213_.58.0146c17: 聚沫浮泡芭蕉陽焔幻等也。然此五喩中。陽
T2213_.58.0146c18: 焔幻者以無體故可喩無性空。故此中論之。
T2213_.58.0146c19: 自餘三種以有體故非無性空之譬。故此中
T2213_.58.0146c20: 不論。故云前劫五喩乃至明無性空亦爾也。
T2213_.58.0146c21: 然此中幻焔等者。此中六喩皆共無體故喩
T2213_.58.0146c22: 無境無體法難解之性空甚便也。彼麁觀故
T2213_.58.0146c23: 用有體之譬。此細觀故用無體之譬。故云然
T2213_.58.0146c24: 此中幻等乃至麁相轉融故不論也。以是義
T2213_.58.0146c25: 故大論第六云。一切聲聞法中無揵闥婆城
T2213_.58.0146c26: 喩。有種種餘無常喩。色如聚沫。受如泡。想如
T2213_.58.0146c27: 野馬。行如芭蕉。識如幻云云
T2213_.58.0146c28: 二從行者下。明有空共不明中。行者解諸蘊
T2213_.58.0146c29: 唯識等者。指此無縁乘法無我。故云即是知
T2213_.58.0147a01: 法自性也。未了如是自性者。指初劫析空
T2213_.58.0147a02: 觀以有無相待觀故有無共不明。有無共不
T2213_.58.0147a03: 明故不能眞俗相融也。故云未了如是自性
T2213_.58.0147a04: 乃至亦復見空未盡也
T2213_.58.0147a05: 三從今以下。明有空並照中。今者指此無縁
T2213_.58.0147a06: 乘。以如幻等門者。有體而非有故。雖見有
T2213_.58.0147a07: 而不謗無。非有而有體故。雖觀無亦不謗
T2213_.58.0147a08: 有。故照有空不二時人法二執盡離。故云
T2213_.58.0147a09: 今以如幻等乃至乃名眞入法性悟唯識性故
T2213_.58.0147a10: 也
T2213_.58.0147a11: 問。此他縁乘大宗如何　答。十住心論云。奧
T2213_.58.0147a12: 有大士法。樹號他縁乘。越建爪而高昇。超
T2213_.58.0147a13: 聲縁而廣運。二空三性洗自執塵。四量四攝
T2213_.58.0147a14: 濟他利行。思惟陀那深細。專注幻焔似心。於
T2213_.58.0147a15: 是菩薩城竭而還滿。巨石磷而復生。三種之
T2213_.58.0147a16: 練磨策初心之欲退。四弘願行仰後身之勝
T2213_.58.0147a17: 果。築等持城安唯識將。征魔旬仗陳伐煩惱
T2213_.58.0147a18: 賊師。整八正軍士縛以同事繩。走六通精騎
T2213_.58.0147a19: 殺以智慧釼。封勞績以五等爵。册心王以四
T2213_.58.0147a20: 徳都。勝義勝義致太平之化。廢詮談旨扇無
T2213_.58.0147a21: 事之風。垂拱一眞之臺。無爲法界之殿。三
T2213_.58.0147a22: 大僧祇之庸於是稱帝。四智法王之號本無
T2213_.58.0147a23: 今得。爾乃藏海息七轉之波。蘊落斷六賊之
T2213_.58.0147a24: 害。無分正智等眞常函。後得權悲遍諸取
T2213_.58.0147a25: 類。製三藏法合化三根有情。造十善格式導
T2213_.58.0147a26: 六趣衆生。言乘即三。談識唯八。五性有成
T2213_.58.0147a27: 否。三身則常滅。百億應化同泛六舟。千葉牟
T2213_.58.0147a28: 尼等授三駕。縁法界有情故他縁。簡聲獨羊
T2213_.58.0147a29: 鹿故大名。運自他乎圓性故曰乘。此乃君子
T2213_.58.0147b01: 之行業。菩薩之用心。北宗大綱蓋如此矣
T2213_.58.0147b02: 云云
T2213_.58.0147b03: 問。眞言教中説此住心經論文證如何　答。
T2213_.58.0147b04: 寶鑰云。問此住心亦何經論建立。答大日經
T2213_.58.0147b05: 菩提心論等。彼經等何説。答大日經云。祕
T2213_.58.0147b06: 密主大乘行。發無縁乘心。法無我性何以
T2213_.58.0147b07: 故如彼往昔如是修行者。觀蘊阿頼耶。知自
T2213_.58.0147b08: 性如幻陽焔影響旋火輪乾闥婆城。龍猛菩
T2213_.58.0147b09: 薩菩提心論云。又有衆生發大乘心行菩薩
T2213_.58.0147b10: 行。於諸法門無不遍修。復經三阿僧祇劫。
T2213_.58.0147b11: 修六度萬行皆悉具足。然證佛果。久遠而
T2213_.58.0147b12: 成。斯由所習法教致有次第云云住心抄云。問
T2213_.58.0147b13: 第六他縁大乘住心經論證文何。答。經云。復
T2213_.58.0147b14: 次祕密主大乘行乃至乾闥婆城云云論云。又
T2213_.58.0147b15: 有衆生乃至致有次第等云云般若寺所引不
T2213_.58.0147b16: 違大師所引也
T2213_.58.0147b17:   已上他縁大乘心了
T2213_.58.0147b18: 妙印鈔卷第十五
T2213_.58.0147b19:   建武四年丁
巳		五月十日
T2213_.58.0147b20: 　金剛佛子明金　
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