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大般若波羅蜜多經般若理趣分述讃 (No. 1695_ 窺基撰 ) in Vol. 33 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 [行番号:有/無] [返り点:無/有] [CITE]
T1695_.33.0037a01: T1695_.33.0037a02: T1695_.33.0037a03: 述讃卷第二 T1695_.33.0037a04: T1695_.33.0037a05: 大慈恩寺沙門 基撰 T1695_.33.0037a06: 經曰。是薄伽梵住欲界頂他化自在天王宮中 T1695_.33.0037a07: 讃曰。自下第四明説教處。於化土中略彰 T1695_.33.0037a08: 四徳以顯經勝擧化勝。處以表報身及法身土 T1695_.33.0037a09: 亦含實徳。第一處尊勝在欲極天他化宮故。 T1695_.33.0037a10: 第二同居勝諸佛曾遊大寶殿故。第三嚴麗 T1695_.33.0037a11: 勝無價末尼鎣衆寶故。第四愛重勝賢聖天 T1695_.33.0037a12: 仙所欣樂故。此文第一處尊勝也。是薄伽梵 T1695_.33.0037a13: 者指説教主即能住人。住者依止居處之義。 T1695_.33.0037a14: 欲者貪愛即是婬觸段食之貪。界者族類疆 T1695_.33.0037a15: 畔之義。界由欲生能生於欲名爲欲界。如胡 T1695_.33.0037a16: 椒飮如金剛環。頂者頭頂高極之義。此於欲 T1695_.33.0037a17: 界六欲天中最高勝處名欲界頂。雖言勝處 T1695_.33.0037a18: 仍未顯名爲顯天名故。經次言他化自在諸天 T1695_.33.0037a19: 福力隨欲所須如應即現。然第五天業既殊 T1695_.33.0037a20: 勝。則不如是隨欲化物。但以生得變化之力 T1695_.33.0037a21: 變作種種所須之具而受用之。今第六天業 T1695_.33.0037a22: 更殊勝。雖有衆具隨欲即現亦能自變化作 T1695_.33.0037a23: 衆具而不受用。要待他天變爲樂具。自方受 T1695_.33.0037a24: 用業力勝故。由如是義名他化天。就此天 T1695_.33.0037a25: 中非無貴賤臣主等別。今處彼天貴主所居 T1695_.33.0037a26: 非住臣賤下惡天處。故經復言天王宮中。欲 T1695_.33.0037a27: 顯法尊説必依於上極勝處非於餘下也。如 T1695_.33.0037a28: 證菩提要金剛座。説此勝法必他化宮。如十 T1695_.33.0037a29: 地經依勝處也。此表報身住無漏淨土之中。 T1695_.33.0037b01: 亦表法身住離貪欲究竟極處清淨法界。證 T1695_.33.0037b02: 此法者能作利他之勝事。故亦爲利他處於 T1695_.33.0037b03: 淨土及法性。無分別智及後得智神用無方 T1695_.33.0037b04: 名爲自在。此乃諸天法王曾居之宮室也。故 T1695_.33.0037b05: 餘經言畢竟空寂以爲舍。故三身利物各各 T1695_.33.0037b06: 別。故所居之土亦各別也。寄在天宮彰處尊 T1695_.33.0037b07: 而法勝。標居界頂顯妙理以幽深也 T1695_.33.0037b08: 經曰。一切如來嘗所遊處咸共稱美大寶藏殿 T1695_.33.0037b09: 讃曰。此即第二同居勝也。嘗者曾也。遊謂 T1695_.33.0037b10: 遊陟。處謂安處。唯一佛住諸佛不居則非好 T1695_.33.0037b11: 處。今顯十方過現諸佛皆曾於此他化天宮遊 T1695_.33.0037b12: 陟安處。諸聖共履故知勝處。設後諸佛現雖 T1695_.33.0037b13: 不住皆共稱揚讃美其宮。稱者稱揚美者歎 T1695_.33.0037b14: 美。天王宮中舍有無量。今佛居彼大寶藏殿。 T1695_.33.0037b15: 衆珍所成名之爲寶。以寶爲藏名爲寶藏。寶 T1695_.33.0037b16: 藏即殿名寶藏殿。殿既高廣復以貴寶之所 T1695_.33.0037b17: 莊嚴名爲大寶。佛居天宮内大寶藏殿中住 T1695_.33.0037b18: 也。此意總表報法二身無分別智及後得智 T1695_.33.0037b19: 居過現佛曾所遊處。并共稱美大寶藏殿。亦 T1695_.33.0037b20: 顯諸佛共居同讃故知處勝。佛受用身住報 T1695_.33.0037b21: 土及後得智分別法性義名爲遊。無分別智 T1695_.33.0037b22: 住法性土遊戲如理號爲處。由受用土具十 T1695_.33.0037b23: 八徳法性之土具含萬善。所以諸佛常共讃 T1695_.33.0037b24: 歎此二土故名共稱美。稱者稱揚顯名言之 T1695_.33.0037b25: 所不及。美者歎美假言詮以談實徳。廣同法 T1695_.33.0037b26: 界名大。萬徳所成名寶。含容衆善名藏。空寂 T1695_.33.0037b27: 之室名殿。報法二身初後二智常居此處。説 T1695_.33.0037b28: 法利他諸佛同居彰共遊而處麗。三明竝讃 T1695_.33.0037b29: 示具徳以號藏 T1695_.33.0037c01: 經曰。其殿無價末尼所成種種珍奇間雜嚴飾 T1695_.33.0037c02: 讃曰。自下第三莊嚴勝也。於中有三。一明 T1695_.33.0037c03: 總嚴二列別嚴三列餘嚴。此總嚴也。梵云末 T1695_.33.0037c04: 尼此云如意。其殿既以無價如意神珠所成。 T1695_.33.0037c05: 加以帝青大青石藏杵藏四寶四色七珍七光 T1695_.33.0037c06: 間錯莊嚴朱紫交映。此意總表法性之殿如 T1695_.33.0037c07: 如意珠。無爲萬徳之所嚴鎣。受用土殿般若 T1695_.33.0037c08: 爲體同彼末尼。有爲衆善之所莊飾義同間 T1695_.33.0037c09: 雜嚴飾其殿。二大殿二身所居。如如意珠隨 T1695_.33.0037c10: 欲所求一切皆得。末尼無價更飾之以七珍 T1695_.33.0037c11: 境。智莫方加嚴之以萬徳。此其總嚴也 T1695_.33.0037c12: 經曰。衆色交映放大光明。讃曰。自下第二 T1695_.33.0037c13: 列別嚴也。於中總有十四別嚴。此有二嚴也。 T1695_.33.0037c14: 七珍間錯所以衆色交映。四輝燿故能放 T1695_.33.0037c15: 大光明。又朱紫相雜擧事而論交映。素黄飛 T1695_.33.0037c16: 彩離質而放光明。此意總表法性無著約縁。 T1695_.33.0037c17: 涅槃分四譬猶交映任物以成衆色。又智分 T1695_.33.0037c18: 眞俗似衆色而交映。此二齊垂教彩。若色以 T1695_.33.0037c19: 放光明。既有照耀之功兼資破闇之力故。此 T1695_.33.0037c20: 二句即是二嚴 T1695_.33.0037c21: 經曰。寶鐸金鈴處處懸列微風吹動出和雅音 T1695_.33.0037c22: 讃曰。此有四嚴。一懸寶鐸。二列金鈴。三 T1695_.33.0037c23: 吹動以微風。四發音而和雅。既鏗鏘以振 T1695_.33.0037c24: 響足觀聽以明心。此意運以六通同寶鐸。而 T1695_.33.0037c25: 振駭飛乎四辯若金鈴。而驚濟隨機往利處 T1695_.33.0037c26: 處之義顯然愍物宣揚。懸列之言攸顯。若不 T1695_.33.0037c27: 大悲之風飄扇七辯之音無發。故知感應道 T1695_.33.0037c28: 成智悲之徳被也。言七辯者所謂捷辯。迅辯。 T1695_.33.0037c29: 應辯。無疏謬辯。無斷盡辯。凡所演説豐義味 T1695_.33.0038a01: 辯。一切世間最勝妙辯。六通等義竝如下 T1695_.33.0038a02: 釋 T1695_.33.0038a03: 經曰。綺蓋繒旛華幢綵拂寶珠纓絡半滿月等 T1695_.33.0038a04: 讃曰。此有八嚴。羅蓋扶疏飛圓華而孕綺。 T1695_.33.0038a05: 霞旛飄颺曳曲以疑虹。華幢肅以干雲。綵 T1695_.33.0038a06: 拂嚴而曳地。明珠磊磊映明銀星。珍纓絡 T1695_.33.0038a07: 絡潔逾金鏡。輪低翠嶺同浮半月之暉。璧掛 T1695_.33.0038a08: 青巖如含滿月之彩。即其化土所居天宮讃 T1695_.33.0038a09: 麗飾也。此意總顯報法二土。四無量如綺 T1695_.33.0038a10: 蓋以蔭群生。四總持若繒旛而轉衆惡。三三 T1695_.33.0038a11: 摩地喩彼華幢。百千功徳所莊飾故。四種 T1695_.33.0038a12: 攝事譬斯綵拂。垂遍含生拂塵垢故。四總持 T1695_.33.0038a13: 三三昧皆如下釋。四無量攝事等不異常談。 T1695_.33.0038a14: 三念住爲寶珠恒時平等故。四弘願爲纓絡 T1695_.33.0038a15: 助嚴衆行故。無畏爲半月能破外道消除邪 T1695_.33.0038a16: 惡故。十力爲滿月能破天魔令除諸惡故。或 T1695_.33.0038a17: 以六度爲寶珠通攝萬行故。三念住者謂一 T1695_.33.0038a18: 分讃不生愛。一分毀不生瞋。於一會中半讃 T1695_.33.0038a19: 半毀不愛不恚。於此三中但住大捨名爲念 T1695_.33.0038a20: 住。四弘願者一未離苦願離。二未得樂願得。 T1695_.33.0038a21: 三未發心修斷願發心修斷。四未成佛者願 T1695_.33.0038a22: 早成佛。無畏十力至下當知。此上第二列別 T1695_.33.0038a23: 嚴也 T1695_.33.0038a24: 經曰。種種雜飾而用莊嚴 讃曰。此即第三列 T1695_.33.0038a25: 餘嚴也。末尼六殿大嚴如是。子細別嚴今總 T1695_.33.0038a26: 彰擧。所謂戸牖軒窓甍棟蘭楯皆隨具有。即 T1695_.33.0038a27: 顯解脱。勝處。遍處。無諍。願智。永斷習氣。一 T1695_.33.0038a28: 切種妙智百千功徳。所嚴二土有爲無爲理 T1695_.33.0038a29: 應爾故 T1695_.33.0038b01: 經曰。賢聖天仙之所愛樂 讃曰。此即第四 T1695_.33.0038b02: 寶重勝也。五乘凡夫曰賢。三乘證果曰聖。五 T1695_.33.0038b03: 趣之極曰天。人有神徳曰仙。寶而重之爲愛。 T1695_.33.0038b04: 欣求傾渇爲樂。此化土也。今顯三乘之中若 T1695_.33.0038b05: 凡若聖倶生愛重欣求趣證。名爲愛樂。此顯 T1695_.33.0038b06: 法報二身隨應土也 T1695_.33.0038b07: 經曰。與八十億大菩薩倶 讃曰。自下第五 T1695_.33.0038b08: 教所被機。然此經中實通凡聖如下經云。金 T1695_.33.0038b09: 剛手等諸大菩薩及餘天衆聞佛所説信受奉 T1695_.33.0038b10: 行。金剛手等聖人衆也。餘天等者凡夫衆也。 T1695_.33.0038b11: 故知此會凡聖兩集。又準化處在他化宮。顯 T1695_.33.0038b12: 居化土理然。天宮非是淨土。若準十地諸大 T1695_.33.0038b13: 菩薩者即應化處不説天宮。由此人處影顯。 T1695_.33.0038b14: 可知處説天宮彰凡夫皆居穢土。衆標菩薩 T1695_.33.0038b15: 明大士咸處淨方。然則教迹幽深非愚所測 T1695_.33.0038b16: 故。乃但題菩薩。應此通機。化處擧勝而説天 T1695_.33.0038b17: 宮。聽衆標尊但言菩薩。理兼通也。又法門 T1695_.33.0038b18: 仲邃但被一乘之人。玄宗寥廓遂隔二乘之 T1695_.33.0038b19: 衆也。此被機中文勢有四。一擧數二陳徳三 T1695_.33.0038b20: 列名四彰軌。此擧數也。與者兼并及會之義。 T1695_.33.0038b21: 十萬爲億八十億者八百萬也。所言大者略 T1695_.33.0038b22: 有四義。一數大八百萬菩薩會集聽法故。二 T1695_.33.0038b23: 徳大皆具總持等諸大功徳故。三業大竝具 T1695_.33.0038b24: 妙辯才説法利生故。四名大如金剛手等十 T1695_.33.0038b25: 地滿名故。菩薩倶者顯教深妙唯被上機。欲 T1695_.33.0038b26: 令有情得希有法精勤渇仰信受奉行故 T1695_.33.0038b27: 經曰。一切皆具陀羅尼門三摩地門無礙妙辯 T1695_.33.0038b28: 讃曰。下陳徳也於中有二。初列名後例指。 T1695_.33.0038b29: 此列名也。陀羅尼者此云總持以念慧爲性。 T1695_.33.0038c01: 此有四種。法義及明呪能得菩薩忍。法謂能 T1695_.33.0038c02: 詮於一名等中持諸名等故。義謂所詮於一 T1695_.33.0038c03: 義中持諸義故。呪如下説。能得菩薩忍者謂 T1695_.33.0038c04: 有一呪速得菩薩無生法忍。彌勒菩薩説壹胝
T1695_.33.0038c07: 皆能平等持心於境名曰等持。謂大空等三 T1695_.33.0038c08: 三昧等。無礙妙辯謂法義詞辯説無礙。初之 T1695_.33.0038c09: 二徳擧自利行。第三之徳擧利他行。此三體 T1695_.33.0038c10: 性。依處。修法。得位。一切義門如別處説 T1695_.33.0038c11: 經曰。如是等類無量功徳設經多劫説不能 T1695_.33.0038c12: 盡 述曰。此指例也。劫者時分。菩薩修因時 T1695_.33.0038c13: 行並大故讃功徳經劫不窮。謂轉法輪無生 T1695_.33.0038c14: 忍等恐文繁廣故例指也。何故須讃菩薩功 T1695_.33.0038c15: 徳。爲捨衆生輕慢心故。有作是言。諸聲聞衆 T1695_.33.0038c16: 久修梵行諸菩薩衆應當敬禮。又令衆生起 T1695_.33.0038c17: 淨心故。菩薩尚有如是功徳何況如來。故諸 T1695_.33.0038c18: 有情至心歸禮竝願速證 T1695_.33.0038c19: 經曰。其名曰金剛手菩薩摩訶薩「觀自在菩 T1695_.33.0038c20: 薩摩訶薩虚空藏菩薩摩訶薩金剛拳菩薩摩 T1695_.33.0038c21: 訶薩妙吉祥菩薩摩訶薩大空藏菩薩摩訶薩 T1695_.33.0038c22: 發心即轉法輪菩薩摩訶薩」摧伏一切魔怨菩 T1695_.33.0038c23: 薩摩訶薩。述曰。下列名也。此有八人擧 T1695_.33.0038c24: 其勝者。言菩薩摩訶薩者菩提言覺即一切 T1695_.33.0038c25: 智。薩埵言有情即求菩提之有情也。此通三 T1695_.33.0038c26: 乘。摩訶言大薩埵如前爲簡取大故言摩訶 T1695_.33.0038c27: 薩。又菩提者所求之果智境也。言薩埵者所 T1695_.33.0038c28: 爲拔濟之有情悲境也。即是自利利他二徳。 T1695_.33.0038c29: 又薩埵者是勇健義。精進勇猛求大菩提故 T1695_.33.0039a01: 言菩薩。此後二解許通凡聖。今取第十金剛 T1695_.33.0039a02: 心者故復説言摩訶薩也。言金剛手手者取 T1695_.33.0039a03: 義執義。常起信手取諸功徳故。起智慧手執 T1695_.33.0039a04: 受金剛本法性故。又信智二手猶如金剛堅 T1695_.33.0039a05: 固難壞非邪惡友所能壞故。觀自在者即觀 T1695_.33.0039a06: 世音。觀謂觀察觀諸有情身語心性。受苦惡 T1695_.33.0039a07: 時或祈念時應時爲拔往詣救護名觀自在。神 T1695_.33.0039a08: 用無方得自在故。虚空藏者以空爲藏藏諸 T1695_.33.0039a09: 珍寶。見諸有情貧無財寶從虚空中雨種種 T1695_.33.0039a10: 寶施貧乏故。金剛拳者拳者破壞撃碎之能。 T1695_.33.0039a11: 發起堅固智慧之拳撃破生死煩惱業等。如以 T1695_.33.0039a12: 金剛拳撃碎諸物因以名也。妙吉祥者即文 T1695_.33.0039a13: 殊師利先云妙徳。妙者善義。由善能作勝福 T1695_.33.0039a14: 利事饒益有情名妙吉祥也。大空藏者。大空 T1695_.33.0039a15: 即是遍滿法界。眞如空理以此爲藏。爲諸有 T1695_.33.0039a16: 情説大空法。以此法施令諸有情皆獲種種 T1695_.33.0039a17: 聖法財寶名大空藏。發心即轉法輪者。輪謂 T1695_.33.0039a18: 摧伏移轉之義。法謂教法如法輪章説法輪 T1695_.33.0039a19: 義。此大菩薩從初發心終至十地凡所擧措 T1695_.33.0039a20: 身語意業皆爲有情説深妙理轉大法輪行饒 T1695_.33.0039a21: 益故。摧伏一切魔怨者。魔謂四魔如前已説。 T1695_.33.0039a22: 此四能破有情善事爲衆生怨。此大菩薩住 T1695_.33.0039a23: 金剛心離分段死及諸煩惱故能摧伏一切魔 T1695_.33.0039a24: 怨。此八名中金剛手智取善爲名。觀自在悲 T1695_.33.0039a25: 拔苦爲號虚空藏濟貧爲字。金剛拳破惡爲 T1695_.33.0039a26: 能妙吉祥作善爲目。大空藏顯眞爲稱。轉法 T1695_.33.0039a27: 輪説法爲利。摧伏魔怨害賊爲益。或智慧慈 T1695_.33.0039a28: 悲一對或顯眞顯妄一對。拳如妄法故或顯 T1695_.33.0039a29: 有爲無爲善法一對。或進善破惡一對。隨其 T1695_.33.0039b01: 所應準名知義 T1695_.33.0039b02: 經曰 如是上首有八百萬大菩薩衆前後圍 T1695_.33.0039b03: 遶 讃曰。此第四彰軌也。八百萬者八十億 T1695_.33.0039b04: 也。言前後者以方爲首故有前後。各見世尊 T1695_.33.0039b05: 在其前坐爲其説法。既無背面寧有前後。如 T1695_.33.0039b06: 珠星而拱朗月。譬金山而輔妙高。若衆梵之 T1695_.33.0039b07: 繞梵王。似諸天之圍天帝。尊人重道渇法希 T1695_.33.0039b08: 益。翹注一心冀聞深致 T1695_.33.0039b09: 經曰宣説正法初中後善文義巧妙純一圓滿 T1695_.33.0039b10: 清白梵行 讃曰。此即第六歎法勝徳。宣説 T1695_.33.0039b11: 正法是總句也。刊定可軌離邪分別名爲正 T1695_.33.0039b12: 法。宣顯未聞爲初開智説彰舊理爲久悟人。 T1695_.33.0039b13: 初中等者總有十徳以彰教勝。瑜伽師論八 T1695_.33.0039b14: 十三云。一初善二中善三後善四文巧五義 T1695_.33.0039b15: 妙六純一七圓滿八清淨九鮮白十梵行。彼 T1695_.33.0039b16: 自釋言。初善者謂聽聞時生歡喜故。由法殊 T1695_.33.0039b17: 勝初有聽聞即令生喜。中善者謂修行時無 T1695_.33.0039b18: 有艱苦遠離二邊。依中行故既聽聞已正修 T1695_.33.0039b19: 行時遠離苦樂邪怠二邊。依處中行以求出 T1695_.33.0039b20: 世故中善也。後善者謂極究竟離諸垢故。及 T1695_.33.0039b21: 一切究竟離欲爲後邊故。謂佛言教理極究 T1695_.33.0039b22: 竟性離諸垢能現涅槃。依修行者能離欲故。 T1695_.33.0039b23: 文巧者謂善緝綴名身等故。及八語具得圓 T1695_.33.0039b24: 滿故。八十一云。先首美妙顯了易解樂聞無 T1695_.33.0039b25: 依不逆無邊名八語具。如彼廣説。其能詮文 T1695_.33.0039b26: 善能緝綴。義妙者。謂能引發勝利樂故。其所 T1695_.33.0039b27: 詮義能引利樂。純一者。謂不與一切外道共 T1695_.33.0039b28: 故。其所説法唯佛能説諸外道等不能説故。 T1695_.33.0039b29: 所説法中非雜外道邪惡法故。圓滿者。謂無 T1695_.33.0039c01: 限量故最尊勝故教廣無限義深無量其修學 T1695_.33.0039c02: 者功徳無量故最尊勝。清淨者。謂自性解脱 T1695_.33.0039c03: 故其所説法一刹那中亦無過失。離三毒根 T1695_.33.0039c04: 離諸繋縛故性解脱非有三毒而起説故。鮮 T1695_.33.0039c05: 白者。謂相縛解脱故。非唯一念無其過失相 T1695_.33.0039c06: 續論之亦離諸過。又前清淨法體離過此中 T1695_.33.0039c07: 鮮白能令覺者身亦鮮白。梵行者。謂八支聖 T1695_.33.0039c08: 道此出梵行之體當知此道由純一等四種妙 T1695_.33.0039c09: 相之所顯説故。八聖道名爲梵行。若依此解 T1695_.33.0039c10: 與古不同。此上十徳總顯經勝 T1695_.33.0039c11: 經曰爾時世尊「爲諸菩薩説一切法甚深微妙 T1695_.33.0039c12: 般若理趣清淨法門此門」即是菩薩句義 讃 T1695_.33.0039c13: 曰。自下明第二應機廣説分。於中總有十四 T1695_.33.0039c14: 段經。合之爲三。初六段明菩薩境。次六段 T1695_.33.0039c15: 明菩薩行。後二段明菩薩果。一切佛教所詮 T1695_.33.0039c16: 義理不離此三。説境先令知法染淨因果善 T1695_.33.0039c17: 惡此可欣厭此可修斷。説行次令知依境起 T1695_.33.0039c18: 行修斷之法。説果後令知行行得果殊勝之 T1695_.33.0039c19: 相。初六段明境復分爲三。初二段明體境。 T1695_.33.0039c20: 第一甚深微妙清淨法門。即是對妄顯眞實 T1695_.33.0039c21: 相眞如境體。第二寂靜法性現等覺門。即是 T1695_.33.0039c22: 除闇顯於觀照正智境體。眞如是性正智是 T1695_.33.0039c23: 相。説有前後下皆準知。次二段明行境。第 T1695_.33.0039c24: 三調伏衆惡普勝法門。由觀實相能伏衆惡。 T1695_.33.0039c25: 第四平等智印清淨法門。由觀觀照智慧照 T1695_.33.0039c26: 明。後二段明果境。第五法王灌頂智藏法 T1695_.33.0039c27: 門。顯由二行得位財果。第六如來智印金剛 T1695_.33.0039c28: 法門。顯由二行得自體果。次六段明行復 T1695_.33.0039c29: 分爲三。初二段明依實相斷修之相。第七離 T1695_.33.0040a01: 諸戲論輪字法門。由觀無相斷分別故。第八 T1695_.33.0040a02: 入廣大輪平等法門。由觀平等修證眞故。次 T1695_.33.0040a03: 二段明依觀照修斷之相。第九眞淨供養無 T1695_.33.0040a04: 上法門。由依觀照修眞供養故。第十能善調 T1695_.33.0040a05: 伏智藏法門。由依觀照能除忿等故。後二段 T1695_.33.0040a06: 明依二法遍修之相。第十一性平等性最勝 T1695_.33.0040a07: 法門。修觀實相一切人法平等遍滿故。第十 T1695_.33.0040a08: 二有情住持勝藏法門。修觀觀照遍諸人法 T1695_.33.0040a09: 皆善縁故。由觀前六境而起六行。已後二段 T1695_.33.0040a10: 明得果。第十三無邊無際究竟法門。得二果 T1695_.33.0040a11: 時廣深一味極殊勝故自利果徳。第十四甚 T1695_.33.0040a12: 深理趣無上法門。得二果已自利利他爲三 T1695_.33.0040a13: 界主隨諸有情所願皆證利他果徳。就第一 T1695_.33.0040a14: 段甚深微妙清淨法門。即是對妄顯眞實相 T1695_.33.0040a15: 眞如境體。中文分爲三。初叙世尊所説法門 T1695_.33.0040a16: 之名。次叙世尊所説理趣之義。後叙世尊所 T1695_.33.0040a17: 説法門之徳。此即第一叙法門之號。爾時者 T1695_.33.0040a18: 發端義。處天宮衆雲集所化機感法王應現 T1695_.33.0040a19: 説聽懸會故言爾時。世尊者能説教主。爲諸 T1695_.33.0040a20: 菩薩所被深機。説一切法。有爲無爲諸法體 T1695_.33.0040a21: 事。甚深微妙法性眞如非凡所測名曰甚深。 T1695_.33.0040a22: 二乘莫知復稱微妙。般若理趣即深妙法理。 T1695_.33.0040a23: 謂法性道理義理。趣謂意況所趣旨趣。此意 T1695_.33.0040a24: 即説般若之文所詮深趣觀照般若所取意趣。 T1695_.33.0040a25: 自性潔白名清離諸垢染名淨。門者虚通趣 T1695_.33.0040a26: 入之道。即顯照理會證之由。欲證二空要聞 T1695_.33.0040a27: 此教理。依之修學方可會眞。不知何名強名 T1695_.33.0040a28: 門也。此門是何。此門即是菩薩句義。菩薩三 T1695_.33.0040a29: 義已釋如前。言句義者句謂能詮聲之差別。 T1695_.33.0040b01: 不説文名但説句者。句詮義周非文名故。義 T1695_.33.0040b02: 謂所詮法之差別。不説自體但説義者。法義 T1695_.33.0040b03: 圓被非自體故。句既能詮所詮唯義欲顯此 T1695_.33.0040b04: 教能詮一一皆圓滿。故所詮一一亦周被故。 T1695_.33.0040b05: 擧寛能詮及寛所詮。文名體法皆已攝故。 T1695_.33.0040b06: 欲求菩提於有情之類起大悲智而起修學及 T1695_.33.0040b07: 求菩提。發勇猛者名爲菩薩。今此理趣能 T1695_.33.0040b08: 詮之教即是能詮菩薩之句。所詮之理即是 T1695_.33.0040b09: 所詮菩薩之義。若依此教而行此義證此理 T1695_.33.0040b10: 者名爲菩薩。後道滿時名之爲佛遂捨因名。 T1695_.33.0040b11: 此言菩薩略有三位。一初發心二修正行三 T1695_.33.0040b12: 證法性。三位皆須依此修學。方可得證故名 T1695_.33.0040b13: 爲門 T1695_.33.0040b14: 經曰云何名爲菩薩句義 讃曰。自下第二 T1695_.33.0040b15: 叙佛所説理趣之義。於中有三。初佛自問。次 T1695_.33.0040b16: 述其義。後勸修學此初問也 T1695_.33.0040b17: 經曰。謂極妙樂清淨句義是菩薩句義 讃曰。 T1695_.33.0040b18: 自下述其義。於中有二。初釋其義後釋所由。 T1695_.33.0040b19: 若依清辨世俗可有勝義皆空今説正義空 T1695_.33.0040b20: 寂。若依護法應依下釋。就釋義中合有四十 T1695_.33.0040b21: 一句義。釋菩薩句義。復分爲二。初有十門明 T1695_.33.0040b22: 菩薩修果清淨句義以顯菩薩所有句義。後 T1695_.33.0040b23: 色蘊空寂下三十一門依諸法本性及所由空 T1695_.33.0040b24: 寂清淨句義以顯菩薩所有句義。就初十門 T1695_.33.0040b25: 明菩薩修果清淨句義以顯菩薩句義之中復 T1695_.33.0040b26: 分爲五。然菩薩修略有五種。所謂集總修。無 T1695_.33.0040b27: 相修。無功用修。熾盛修。無喜足修。謂集一切 T1695_.33.0040b28: 總爲一聚簡要修習初修行者諸惡皆斷諸善 T1695_.33.0040b29: 皆修諸生皆度。或觀一切爲骨瑣等或觀此 T1695_.33.0040c01: 身從頭至足唯膿血等名集總修。於離十相 T1695_.33.0040c02: 眞法界中遣事差別而修習故名無相修。漸 T1695_.33.0040c03: 修行者應觀無相。爲令此修純熟自在不假 T1695_.33.0040c04: 功力任運現前。名無功用修。雖無功用修有 T1695_.33.0040c05: 勝劣爲令増勝説熾盛修。或雖熾盛恐有少 T1695_.33.0040c06: 所得便生喜足。謂且修此餘何用爲爲令勿 T1695_.33.0040c07: 厭乃至菩提名無喜足修。今顯菩薩得轉依 T1695_.33.0040c08: 時地前名爲益力損能轉。由習慚愧及勝解 T1695_.33.0040c09: 故益聖道力損二障能。亦可分得五修之果。 T1695_.33.0040c10: 十地正證正行五修。今此十句顯五修果至 T1695_.33.0040c11: 文當知。此即第一順清淨分無所分別。無相 T1695_.33.0040c12: 現行當來佛果名清淨分。此能引彼故名順。 T1695_.33.0040c13: 如佛輪王鮮白蓋等無所分別無相現行。由 T1695_.33.0040c14: 得於此順清淨分。無分別故。悟極妙樂即無 T1695_.33.0040c15: 漏智。地上正證地前分得。若有分別不順清 T1695_.33.0040c16: 淨得苦惡果。今無分別順清淨分故極妙樂 T1695_.33.0040c17: 苦果永無。觸無相樂故。此極妙樂非分別引 T1695_.33.0040c18: 生故名清淨。能詮此句。此句所詮即是菩薩 T1695_.33.0040c19: 句義。詮辨聞行即此。是故下文所説菩薩句 T1695_.33.0040c20: 義竝準此知。更不重釋 T1695_.33.0040c21: 經曰諸見永寂「清淨句義是菩薩句義微妙 T1695_.33.0040c22: 適悦清淨句義」是菩薩句義 讃曰。此中二 T1695_.33.0040c23: 句義。即五果中離種種想得法苑樂。由見永 T1695_.33.0040c24: 寂故離諸相。諸相多由諸見生故。由得法苑 T1695_.33.0040c25: 樂故微妙適悦。諸見者五見等。地前地上伏 T1695_.33.0040c26: 斷無餘故言永寂。以法界爲苑於中遊翫故。 T1695_.33.0040c27: 於此喜悦名法苑樂。證會名得。如王宮外上 T1695_.33.0040c28: 妙園苑遊戲其中受勝喜樂。法界亦爾。求證 T1695_.33.0040c29: 正證皆生樂故 T1695_.33.0041a01: 經曰渇愛永息「清淨句義是菩薩句義胎藏超 T1695_.33.0041a02: 越清淨句義是菩薩句義衆徳莊嚴清淨句義」 T1695_.33.0041a03: 是菩薩句義 讃曰。此中三句。渇愛者謂貪 T1695_.33.0041a04: 欲由渇愛生故名渇愛。謂如鹿渇遙見陽煙 T1695_.33.0041a05: 將以爲水。而起貪求奔走往趣。有情亦爾。 T1695_.33.0041a06: 由煩惱渇見不淨物謂以爲淨。廣起貪求故 T1695_.33.0041a07: 名渇愛。此潤生惑以愛爲先或通發業。諸煩 T1695_.33.0041a08: 惱等貪爲首故。此但擧之。地前漸伏地上能 T1695_.33.0041a09: 除故名永息。由因滅故苦果不生。是故胎藏 T1695_.33.0041a10: 亦能超越。擧一胎生意離分段處變易故。此 T1695_.33.0041a11: 之生死因果既亡遂得殊勝變易異熟。故於 T1695_.33.0041a12: 地前種相好因化成八相。十地之位得諸相 T1695_.33.0041a13: 好清淨功徳莊嚴其身。惡法既亡勝果斯起 T1695_.33.0041a14: 即是念念消融一切麁重依止有漏身器。依 T1695_.33.0041a15: 止本識鞕強不安名爲麁重。如癰瘡等。三苦 T1695_.33.0041a16: 迫逼不安穩故。若在地前由聞般若修行無 T1695_.33.0041a17: 相。令聞熏増銷融本識依上麁重如大良藥 T1695_.33.0041a18: 銷衆病塊。若在十地正能斷之名銷融也。麁 T1695_.33.0041a19: 重既滅故渇愛息。胎藏超越得無麁重。衆徳 T1695_.33.0041a20: 莊嚴愛能潤發。下縁生中自當廣説。胎藏身 T1695_.33.0041a21: 者。瑜伽論説胎藏有八位。已結凝箭内稀名 T1695_.33.0041a22: 羯剌濫位。表裏如酪未至肉位名頞部曇位。 T1695_.33.0041a23: 若已成肉仍極柔軟名閉尸位。若已堅厚稍 T1695_.33.0041a24: 堪摩觸名健南位。肉轉増長支分相現名缽 T1695_.33.0041a25: 羅佉位。此後髮毛爪生位眼等根生位依 T1695_.33.0041a26: 處分明願名形位。然由先業或母惡縁令此 T1695_.33.0041a27: 胎藏或髮或色或皮或支變異而生。由業及 T1695_.33.0041a28: 母多習灰鹽等味令髮毛稀尠。由業及母多 T1695_.33.0041a29: 習燸熱令色黒黯。近寒室等令色白生。多噉 T1695_.33.0041b01: 熱食色極赤生。由業及母多習婬欲皮或癬 T1695_.33.0041b02: 疥或癩等。由業及母多習馳走跳躑威儀或 T1695_.33.0041b03: 倒或屈支分缺減。女居左脇倚背向腹。男居 T1695_.33.0041b04: 右脇倚腹向背。胎成滿時其母不堪持此重 T1695_.33.0041b05: 胎。内風便起發生苦痛。又此業報生分風起 T1695_.33.0041b06: 令頭向下足便向上。胎衣纒裹而趣産門。其 T1695_.33.0041b07: 正出時胎衣遂裂分之兩腋。生産門時名正 T1695_.33.0041b08: 生位。時令其母苦痛無量胎身亦爾。此大般 T1695_.33.0041b09: 若第五百八十九卷説。此胎藏身三十六物 T1695_.33.0041b10: 不淨所成。一髮毛二爪三齒四皮革五血六 T1695_.33.0041b11: 肉七筋八脈九骨十髓十一心十二肝十三肺 T1695_.33.0041b12: 十四腎十五脾十六膽十七胞十八胃十九大 T1695_.33.0041b13: 腸二十小腸二十一屎二十二尿二十三洟二 T1695_.33.0041b14: 十四唾二十五涎二十六涙二十七垢二十八 T1695_.33.0041b15: 汗二十九淡三十膿三十一肪三十二三十 T1695_.33.0041b16: 三腦三十四膜三十五三十六聹。既生長 T1695_.33.0041b17: 已次起六觸。次隨世學次耽家室。次造生業 T1695_.33.0041b18: 次受色等苦樂境界。次隨其業流隨五趣復 T1695_.33.0041b19: 受此身。菩薩不爾。隨願受生設入母胎。即至 T1695_.33.0041b20: 缽羅佉位自無惡業。亦不令母習近惡縁 T1695_.33.0041b21: 自損髮等。亦不令母受諸苦惱。既生長已亦 T1695_.33.0041b22: 無如前所説惡過。唯以悲智受生爲業故名 T1695_.33.0041b23: 超越。變易之身無是事也。具三十二相八十 T1695_.33.0041b24: 隨好故名衆徳莊嚴。悲智熏修得是身故 T1695_.33.0041b25: 經曰意極猗適「清淨句義是菩薩句義得大光 T1695_.33.0041b26: 明清淨句義」是菩薩句義 讃曰。此中二句 T1695_.33.0041b27: 義即是能正了知無量無分限相大法光明。得 T1695_.33.0041b28: 達法界等十方無邊無分量相故極猗適。顯 T1695_.33.0041b29: 照行故名法光明。既能廣達契會法性證眞 T1695_.33.0041c01: 妙理意極猗適。能了此智分明顯照名法光 T1695_.33.0041c02: 明。此二離垢故名清淨 T1695_.33.0041c03: 經曰身善安樂「清淨句義是菩薩句義語善安 T1695_.33.0041c04: 樂清淨句義是菩薩句義意善安樂清淨句義」 T1695_.33.0041c05: 是菩薩句義 讃曰。此中三句即是第五爲令 T1695_.33.0041c06: 法身圓滿成辨能正攝受後後勝因。第十地 T1695_.33.0041c07: 名圓滿在佛地名成辨感此之因最是殊勝説 T1695_.33.0041c08: 爲勝因。即是此中三業安樂清淨之義。正由 T1695_.33.0041c09: 前位意善安樂語身二業助安樂故。後後法 T1695_.33.0041c10: 身圓滿成辨。三業不淨逼迫現前便無安樂。 T1695_.33.0041c11: 後後法身無由成辨。此上十句義明菩薩修 T1695_.33.0041c12: 果清淨句義。以顯菩薩所有句義。此中清淨 T1695_.33.0041c13: 若是染者離過清淨。若善者修習清淨。菩薩 T1695_.33.0041c14: 句義不離此。故地前分得地上正證。故益力 T1695_.33.0041c15: 轉在地前位 T1695_.33.0041c16: 經曰色蘊空寂「清淨句義是菩薩句義受想行 T1695_.33.0041c17: 識蘊空寂清淨句義是菩薩句義眼處空寂清 T1695_.33.0041c18: 淨句義是菩薩句義耳鼻舌身意處空寂清淨 T1695_.33.0041c19: 句義是菩薩句義色處空寂清淨句義是菩薩 T1695_.33.0041c20: 句義聲香味觸法處空寂清淨句義是菩薩句 T1695_.33.0041c21: 義眼界空寂清淨句義是菩薩句義耳鼻舌身 T1695_.33.0041c22: 意界空寂清淨句義是菩薩句義色界空寂清 T1695_.33.0041c23: 淨句義是菩薩句義聲香味觸法界空寂清淨 T1695_.33.0041c24: 句義是菩薩句義眼識界空寂清淨句義是菩 T1695_.33.0041c25: 薩句義耳鼻舌身意識界空寂清淨句義」是菩 T1695_.33.0041c26: 薩句義 讃曰。自下第二三十一門依諸法 T1695_.33.0041c27: 本性及所由空寂清淨句義以顯菩薩所有句 T1695_.33.0041c28: 義。於中分二。初有二十六門明世俗勝義法 T1695_.33.0041c29: 所依所從本性空寂清淨句義。以顯菩薩所 T1695_.33.0042a01: 有句義。第二善非善下五對通染淨法差別 T1695_.33.0042a02: 本性空寂清淨句義。以顯菩薩所有句義。初 T1695_.33.0042a03: 中分三。初有九門唯明世俗法所依本性空 T1695_.33.0042a04: 寂清淨句義。以顯菩薩所有句義。次有十六 T1695_.33.0042a05: 門唯明勝義法所從本性空寂句義。以顯菩 T1695_.33.0042a06: 薩所有句義。後有一門總明世俗及勝義法 T1695_.33.0042a07: 所依本性空寂清淨句義以顯菩薩所有句 T1695_.33.0042a08: 義。初中九門即分爲九。此所牒中有三句義。 T1695_.33.0042a09: 即三科法。且如凡夫遍計所執色蘊等法。本 T1695_.33.0042a10: 來空寂空寂即清淨。但有妄心境都無故。依 T1695_.33.0042a11: 他門有本性亦空。經自説言。色如聚沫受喩 T1695_.33.0042a12: 浮泡想同陽焔行類芭蕉識猶幻事。色如聚 T1695_.33.0042a13: 沫者。速増減故水界生故。思飮食味水所生 T1695_.33.0042a14: 故。不可捼接故。非如泥團可令轉變造作餘 T1695_.33.0042a15: 物故。又實非聚似聚顯現乃能發起有情解 T1695_.33.0042a16: 故。受喩浮泡者。三和合生不久堅住相似法 T1695_.33.0042a17: 故。謂下有水上有天雨傍風所撃有浮泡生。 T1695_.33.0042a18: 三和合爲縁生受亦爾。觸等心所法略不説 T1695_.33.0042a19: 爲縁又速疾謝起不堅住故。想同陽焔者。飈 T1695_.33.0042a20: 動性故。無量種相變異生故。令於所縁發顛 T1695_.33.0042a21: 倒故。令其境界極顯了故。由此分別男女等 T1695_.33.0042a22: 相成差別故。行類芭蕉者。不堅實故。枝葉廣 T1695_.33.0042a23: 大速即壞故。如明眼人持利刃入於林。取端 T1695_.33.0042a24: 直芭蕉柱截其根披枝葉。彼於其中都無所 T1695_.33.0042a25: 獲。何況有實。謂聖弟子以妙慧刃於五趣林。 T1695_.33.0042a26: 取作受我見名之爲柱截其根。斷我見故。委 T1695_.33.0042a27: 細簡擇名披枝葉。唯有種種思等諸行差別 T1695_.33.0042a28: 法故。何況有餘常恒之我故如芭蕉。識猶幻 T1695_.33.0042a29: 事者。譬如幻士住四衢道造作四種諸幻化 T1695_.33.0042b01: 事。言幻士者喩隨福非福不動行識。住四衢 T1695_.33.0042b02: 道者住四識住。四幻事者謂象馬等此雖可 T1695_.33.0042b03: 見而無眞實象馬等事。如是應知隨福等識 T1695_.33.0042b04: 住四識住雖有作受我等之相然無眞實我性 T1695_.33.0042b05: 可得。又識於中隱其實性外現異相猶如幻 T1695_.33.0042b06: 像。故知依他亦性空寂。幻法上無自然性故 T1695_.33.0042b07: 名之爲空。圓成之體實理而説非空不空。由 T1695_.33.0042b08: 依二空門方可顯證亦可名空。故三種法皆 T1695_.33.0042b09: 名爲空。上護法解。清辨釋言。又世俗妄説 T1695_.33.0042b10: 色等可有勝義入眞色等皆無。故本空寂如 T1695_.33.0042b11: 第二月妄有即眞無。故本皆空寂下諸空寂 T1695_.33.0042b12: 皆準此知。並應二解。但解其法不解理也。詮 T1695_.33.0042b13: 空寂句。所顯空寂。即是菩薩能詮之句。所 T1695_.33.0042b14: 詮之義。依此證此名菩薩。故集聚荷擔是蘊 T1695_.33.0042b15: 義。出生是處義。因性族類是界義。變礙名色。 T1695_.33.0042b16: 領納名受。取像名想。造作名行。了別名識。以 T1695_.33.0042b17: 心所中受想二法資助心強。修禪無色此二 T1695_.33.0042b18: 用勝。外道説爲生死因。故別名爲蘊。蘊但攝 T1695_.33.0042b19: 有爲無爲非聚故。出生名處根不壞。境現前 T1695_.33.0042b20: 能生於識。故根及境別得處名。所生之識不 T1695_.33.0042b21: 開爲處此亦通無爲。爲境生識故。六根有取 T1695_.33.0042b22: 各自境用故立別名。六境爲根各別取故所 T1695_.33.0042b23: 以名別。性義因義名之爲界。故開六識立十 T1695_.33.0042b24: 八界。亦通無爲。爲破有情識煩惱執對上中 T1695_.33.0042b25: 下三根差別説此三科。三科竝通有漏無漏。 T1695_.33.0042b26: 餘義竝如諸論處説 T1695_.33.0042b27: 經曰眼觸空寂「清淨句義是菩薩句義耳鼻舌 T1695_.33.0042b28: 身意觸空寂清淨句義是菩薩句義眼觸爲縁 T1695_.33.0042b29: 所生諸受空寂清淨句義是菩薩句義耳鼻舌 T1695_.33.0042c01: 身意觸爲縁所生諸受空寂清淨句義」是菩薩 T1695_.33.0042c02: 句義 讃曰。此中二句義。於心所中擧二爲 T1695_.33.0042c03: 首。以有三位五位別故。根等生時近而勝故。 T1695_.33.0042c04: 能生心所觸等強故。觸謂觸對即是觸數。令 T1695_.33.0042c05: 心心所同觸於境名之爲觸。觸由根境識三 T1695_.33.0042c06: 和生。能和三種故諸經論名爲三和。由根變 T1695_.33.0042c07: 異引觸起時勝彼識境故名眼觸乃至意觸。 T1695_.33.0042c08: 由觸分別領似三和生心所用諸心所中故先 T1695_.33.0042c09: 説觸。受能同觸五三位別。近而相順但説六 T1695_.33.0042c10: 觸爲縁所生六種受數不説一切。又此二法 T1695_.33.0042c11: 説爲有支説爲異熟故同蘊等。説其空寂所 T1695_.33.0042c12: 有句義即是菩薩所有句義。不説自餘諸心 T1695_.33.0042c13: 所等 T1695_.33.0042c14: 經曰地界空寂「清淨句義是菩薩句義水火風 T1695_.33.0042c15: 空識界空寂清淨句義」是菩薩句義。讃曰。此 T1695_.33.0042c16: 一法門即是六界成衆生者。四大可知。所言 T1695_.33.0042c17: 空者即内身中空界之色。識謂八識。此中但 T1695_.33.0042c18: 説三種根本。謂色所依但説四大。行動所依 T1695_.33.0042c19: 説空界。内身無此空界之色不得動故。心所 T1695_.33.0042c20: 所依但説於識。論其根本故但説六根。成積 T1695_.33.0042c21: 聚形故説四大。能起分別故説於識。能有往 T1695_.33.0042c22: 來轉動等業故説空寂不増不減 T1695_.33.0042c23: 經曰苦聖諦空寂「清淨句義是菩薩句義集 T1695_.33.0042c24: 滅道聖諦空寂清淨句義」是菩薩句義 讃 T1695_.33.0042c25: 曰。此一法門即是四諦。爲二乘者差別安立 T1695_.33.0042c26: 故名世俗。苦者逼迫不安穩不可樂義。即有 T1695_.33.0042c27: 漏法一切皆是。一切有情及器世界並是苦 T1695_.33.0042c28: 故。煩惱業<#0042_1/>苦並是苦故。果苦有三或説有 T1695_.33.0042c29: 八。三謂行苦苦苦壞苦。八謂生苦老苦病苦 T1695_.33.0043a01: 死苦怨憎會苦愛別離苦求不得苦。略攝一 T1695_.33.0043a02: 切五取蘊苦。生苦有二因。一衆苦所逼。二餘 T1695_.33.0043a03: 苦所依。謂於母胎生熟藏間具受種種極不 T1695_.33.0043a04: 淨物所逼迫苦。正出胎時復受支體逼切大 T1695_.33.0043a05: 苦。由有生故老病死等衆苦隨逐。老苦者時 T1695_.33.0043a06: 分變壞苦故云云。病苦者大種變異苦故云 T1695_.33.0043a07: 云。死苦者壽命變壞苦故云云。餘苦可解。各 T1695_.33.0043a08: 各應知以古來説。諦者實義。苦眞是苦更無 T1695_.33.0043a09: 異苦故名爲諦。凡夫不知唯聖所識。聖者之 T1695_.33.0043a10: 諦故名聖諦。集者因義。謂煩惱業能集生苦 T1695_.33.0043a11: 故。苦攝有漏集除苦果。滅者擇滅即是涅槃。 T1695_.33.0043a12: 此有四種。道謂聖道。通運路逕所由之義。即 T1695_.33.0043a13: 諸聖行無漏有爲。初二有漏後二無漏。此四 T1695_.33.0043a14: 妙理體一眞如。由依詮別以分四種故性清 T1695_.33.0043a15: 淨 T1695_.33.0043a16: 經曰因縁空寂「清淨句義是菩薩句義等無間 T1695_.33.0043a17: 縁所縁縁増上縁空寂清淨句義」是菩薩句義 T1695_.33.0043a18: 讃曰。親能辨體生長諸法名之爲因。以因 T1695_.33.0043a19: 爲縁故曰因縁。縁謂縁藉四縁通稱。即除佛 T1695_.33.0043a20: 果因位七識見相分等能熏種者名曰因縁。 T1695_.33.0043a21: 種通諸位自類相生及生現者皆名因縁。皆 T1695_.33.0043a22: 親辨體生自果故。等無間者即心心所各自 T1695_.33.0043a23: 識聚。前望於後爲無間縁。等有二義。一相似 T1695_.33.0043a24: 名等。且心所中前亦一受後亦一受。以體等 T1695_.33.0043a25: 故名曰相似。二力齊等名之爲等。或前念一 T1695_.33.0043a26: 法等與後一法爲無間縁。前念一切等能與 T1695_.33.0043a27: 後一法爲無間縁故名等無間縁。是開道義。 T1695_.33.0043a28: 如前念眼識與後自眼識聚爲無間縁。非與 T1695_.33.0043a29: 耳等或與並生。多少不等故。所縁縁者境有 T1695_.33.0043b01: 體法能生心等名之爲縁。心等之上帶彼境 T1695_.33.0043b02: 相。説所取境名爲所縁。具二支義有所簡別。 T1695_.33.0043b03: 増上縁者是威勢義。與彼威勢令生等故。等 T1695_.33.0043b04: 無間縁體唯心心所。其所縁縁通一切法。此 T1695_.33.0043b05: 二縁唯待心心所爲果故。因縁之體通一切 T1695_.33.0043b06: 有爲其果亦爾。其増上縁體果倶通一切法 T1695_.33.0043b07: 盡 T1695_.33.0043b08: 經曰無明空寂「清淨句義是菩薩句義行識名 T1695_.33.0043b09: 色六處觸受愛取有生老死空寂清淨句義」 T1695_.33.0043b10: 是菩薩句義 讃曰。此十二縁起中無明以 T1695_.33.0043b11: 癡爲體發業之惑。行通三業非福及福不動 T1695_.33.0043b12: 之業。此二皆通現行種子。識唯本識。名色通 T1695_.33.0043b13: 五蘊。六處唯六根。觸受二法唯異熟性。當體 T1695_.33.0043b14: 爲體。識支以下五唯種子。愛唯貪愛以爲自 T1695_.33.0043b15: 體。取通一切煩惱爲性。此二亦通現行種子。 T1695_.33.0043b16: 有體合用六支爲體。謂愛取二潤。前行等已 T1695_.33.0043b17: 下六支當果現起。後有果生説名爲有。有唯 T1695_.33.0043b18: 是種子。從中有位至本有位未衰變。來所有 T1695_.33.0043b19: 五蘊皆名生支。從衰變位乃至命終所有五 T1695_.33.0043b20: 蘊名爲老死。謂由無明造善惡行熏於本識。 T1695_.33.0043b21: 與識等五相感屬已。愛取合潤。此前六支當 T1695_.33.0043b22: 果可生名之爲有。趣相生起名之爲生。衰變 T1695_.33.0043b23: 命終名之爲死。十二有支體唯有漏。如唯識 T1695_.33.0043b24: 等廣説其相 T1695_.33.0043b25: 經曰布施波羅蜜多空寂「清淨句義是菩薩句 T1695_.33.0043b26: 義淨戒安忍精進靜慮般若波羅蜜多空寂清 T1695_.33.0043b27: 淨句義」是菩薩句義 讃曰。自下第二有十 T1695_.33.0043b28: 六門。明勝義法所由本性空寂句義。以顯菩 T1695_.33.0043b29: 薩所有句義。於中有三。一明行有六門。二明 T1695_.33.0043c01: 位有二門。三明徳有八門。行中有三。一總六 T1695_.33.0043c02: 度行。二所觀理行。三別修起行。此即初也。施 T1695_.33.0043c03: 有三種。謂財法無畏此以無貪及彼所起二 T1695_.33.0043c04: 業爲性。戒有三種。謂律儀攝善饒益有情。此 T1695_.33.0043c05: 以受菩薩戒時三業爲性。安忍有三種。謂安 T1695_.33.0043c06: 受苦耐怨害諦察法。此中如次以無瞋精進 T1695_.33.0043c07: 審慧及彼所起三業爲性。精進有三。謂被甲 T1695_.33.0043c08: 攝善利樂。精進此三以勤及彼所起三業爲 T1695_.33.0043c09: 體。靜慮有三。謂安住引發辨事。靜慮此三但 T1695_.33.0043c10: 以等持爲性。般若有三。謂加行正智後智。般 T1695_.33.0043c11: 若此三皆以擇法爲性。此前所説但説自性。 T1695_.33.0043c12: 若并眷屬一一皆以一切倶行功徳爲性。何 T1695_.33.0043c13: 故此六名到彼岸。由七最勝所攝受故。一安 T1695_.33.0043c14: 住勝要有菩薩性。二依止勝要大菩提心。三 T1695_.33.0043c15: 意樂勝要悲愍有情。四事業勝要具行一切。 T1695_.33.0043c16: 五巧便勝要無相智所攝。六迴向勝要迴向 T1695_.33.0043c17: 菩提。七清淨勝要不爲二障雜。由具七義名 T1695_.33.0043c18: 到彼岸。不爾即非。由斯施等皆有四句。一施 T1695_.33.0043c19: 非波羅蜜不具七勝故。二波羅蜜非施見他 T1695_.33.0043c20: 行施自具七故。三亦施亦波羅蜜自行施復 T1695_.33.0043c21: 具七故。四非施非波羅蜜自不行施見他行 T1695_.33.0043c22: 施不生隨喜故。修此六度有其五種。一依止 T1695_.33.0043c23: 任持修。二依止作意修。三依止意樂修。四依 T1695_.33.0043c24: 止方便修。五依止自在修。第一依止任持修 T1695_.33.0043c25: 有四。一依因修。謂依種性力修習正行。二依 T1695_.33.0043c26: 止報修。謂由勝身修習正行。三依止願修。謂 T1695_.33.0043c27: 由本願修習正行。四依簡擇慧修習正行。第 T1695_.33.0043c28: 二依止作意修亦有四。一依勝解於度一切 T1695_.33.0043c29: 相應契經起増上解。二依愛味於度見勝功 T1695_.33.0044a01: 徳深生愛味。三依隨喜於一切有情所行六 T1695_.33.0044a02: 度深生隨喜。四依意樂修於自他當來勝品 T1695_.33.0044a03: 六度深生願樂。第三依止意樂修有六。一無 T1695_.33.0044a04: 厭意樂如施無厭者。謂菩薩於一刹那以三 T1695_.33.0044a05: 千大千世界七寶唯布施一有情。又以殑伽沙 T1695_.33.0044a06: 等身命布施。如是布施住殑伽沙劫如於一 T1695_.33.0044a07: 有情。如是乃至於一切有情界如是施。時皆 T1695_.33.0044a08: 令於無上菩提速得成就菩薩爾時猶不厭足 T1695_.33.0044a09: 名施無厭意樂。二施廣大意樂。菩薩如是展 T1695_.33.0044a10: 轉相續無一刹那有退有斷。乃至究竟坐菩 T1695_.33.0044a11: 提座名施廣大意樂。三歡喜意樂。菩薩如是 T1695_.33.0044a12: 行施之時。於來求者生大歡喜。來求之者雖 T1695_.33.0044a13: 生歡喜不如菩薩名施歡喜意樂。四恩徳意 T1695_.33.0044a14: 樂。菩薩如是行施之時。觀彼求者於我已身 T1695_.33.0044a15: 有大恩徳。不見已身於彼有恩。由資助我無 T1695_.33.0044a16: 上菩提故名施恩徳意樂。五無染意樂。菩薩 T1695_.33.0044a17: 如是雖於無量諸有情所興大施福。而不祈 T1695_.33.0044a18: 報恩當來異熟名施無染意樂。六善好意樂。 T1695_.33.0044a19: 菩薩如是以所修行廣大施聚所得異熟施諸 T1695_.33.0044a20: 有情不自爲己。又以此福共諸有情迴向無 T1695_.33.0044a21: 上正等菩提名施善好意樂。廣説餘五度如 T1695_.33.0044a22: 對法等。第四依止方便修。謂由無分別智觀 T1695_.33.0044a23: 察三輪皆清淨故。由此速成所修行故。第五 T1695_.33.0044a24: 依止自在修。有三。一身自在謂自性受用身。 T1695_.33.0044a25: 二行自在謂變化身等。示現諸有情一切種同 T1695_.33.0044a26: 法行故。三説自在。謂説六度一切種差別無 T1695_.33.0044a27: 有滯礙故 T1695_.33.0044a28: 經曰眞如空寂「清淨句義是菩薩句義法界法 T1695_.33.0044a29: 性不虚妄性不變異性平等性離生性法定法 T1695_.33.0044b01: 住實際虚空界不思議界空寂清淨句義」是菩 T1695_.33.0044b02: 薩句義 讃曰。第二所觀理行。此前應説二 T1695_.33.0044b03: 十空等。以空即空寂。名字既同不應臾立所 T1695_.33.0044b04: 以不説。此眞如等體雖即空寂之所顯名字 T1695_.33.0044b05: 既別所以別立。此中八名。體一眞如。眞謂眞 T1695_.33.0044b06: 實顯非虚妄。如謂如常表無變異。即是湛然 T1695_.33.0044b07: 不虚妄義。遮妄顯常名眞如也。法界者三乘 T1695_.33.0044b08: 妙法所依相故。法性者一切諸法眞實本體。 T1695_.33.0044b09: 不虚妄性者離妄顛倒不妄性也。不變異性 T1695_.33.0044b10: 者謂一切時不改轉故。平等性者遍諸法故。 T1695_.33.0044b11: 離生性者。生謂生梗如生食等。此即虚妄有 T1695_.33.0044b12: 漏諸法離此生梗堅強之性。又生者生滅。離 T1695_.33.0044b13: 生滅體名離生性。實際者無倒所縁故。實謂 T1695_.33.0044b14: 無顛倒此處究竟故名爲際。過無我性更無 T1695_.33.0044b15: 所求故。此中文略但擧八名。第一會中有十 T1695_.33.0044b16: 二名。對法等中有其六名。體但一如名有差 T1695_.33.0044b17: 別。約其所治隨其詮別故成多種 T1695_.33.0044b18: 經曰四靜慮「空寂清淨句義是菩薩句義四無 T1695_.33.0044b19: 量四無色定空寂清淨句義」是菩薩句義 讃 T1695_.33.0044b20: 曰。自下第三別修起行。於中有四。一禪無色 T1695_.33.0044b21: 行。二菩提分行。三解脱門行。四別對治行。此 T1695_.33.0044b22: 即初也。靜其心專一慮定慧齊均功徳殊勝 T1695_.33.0044b23: 得靜慮名。離欲惡不善法。有尋有伺離生喜 T1695_.33.0044b24: 樂初靜慮。第二離尋伺喜靜慮。第三已離喜 T1695_.33.0044b25: 樂靜慮。第四已離尋伺喜樂捨念清淨靜慮。 T1695_.33.0044b26: 此等總説初二三四以爲名別。更無別名。唯 T1695_.33.0044b27: 在色地通有無漏。四無量者慈悲喜捨。與樂 T1695_.33.0044b28: 名慈無瞋爲性。拔苦名悲不害爲性。不離樂 T1695_.33.0044b29: 爲喜不嫉善根爲自性。令利益爲捨捨善根 T1695_.33.0044c01: 爲性。通有無漏遍在四禪境行倶寛故名無 T1695_.33.0044c02: 量。四無色者謂空識無邊無所有處非想非 T1695_.33.0044c03: 非想處。此通有無漏三乘倶起 T1695_.33.0044c04: 經曰四念住空寂「清淨句義是菩薩句義四正 T1695_.33.0044c05: 斷四神足五根五力七等覺支八聖道支空寂 T1695_.33.0044c06: 清淨句義」是菩薩句義 讃曰。此即第二菩 T1695_.33.0044c07: 提分行。四念住者身受心法。以慧爲性。慧由 T1695_.33.0044c08: 相應之念住此四境之中名爲念住。四正斷 T1695_.33.0044c09: 者。一律儀斷。謂已生惡法爲令斷故生欲策 T1695_.33.0044c10: 勵。二斷斷。謂未生惡法爲令不生故生欲策 T1695_.33.0044c11: 勵。三修習斷。謂未生善法爲令生故乃至策 T1695_.33.0044c12: 心持心。四防護斷。謂於已生善法爲欲令住。 T1695_.33.0044c13: 乃至策心持心。此四種以精進爲體。策發 T1695_.33.0044c14: 於慧自能漸伏名爲正斷。四神足者欲勤心 T1695_.33.0044c15: 觀。由此四故引生於定故。四神足以定爲體。 T1695_.33.0044c16: 運轉最勝自在爲神由定能得能證於此故名 T1695_.33.0044c17: 神足。五根者信進念定慧。生出世法此爲上 T1695_.33.0044c18: 首故名爲根。此五於諸出世法中深生勝解。 T1695_.33.0044c19: 清信難伏説名爲力。天魔外道及沙門等不 T1695_.33.0044c20: 能伏故。此五隨名各自爲體。七等覺支者謂 T1695_.33.0044c21: 擇法精進喜輕安定捨及念爲七。此七唯無 T1695_.33.0044c22: 漏在見道位起。覺者擇法。支謂支分。擇法覺 T1695_.33.0044c23: 是覺亦覺支。餘覺支而非覺如其自名即爲 T1695_.33.0044c24: 其體。此七能遍觀諸法故立以等名。等是遍 T1695_.33.0044c25: 義。八聖道支者正見正思惟正精進正語正 T1695_.33.0044c26: 業及正命正念及正定。語業命三戒蘊所攝。 T1695_.33.0044c27: 餘體如名修道位起。諸聖有學由八支攝行 T1695_.33.0044c28: 迹正道能無餘。斷一切煩惱能於解脱究竟 T1695_.33.0044c29: 作證。是故此八名聖道支。合此三十七種道 T1695_.33.0045a01: 品總以十一法而爲自體。一慧即四念住慧 T1695_.33.0045a02: 根力擇法覺正見支。二精進即四正斷精進 T1695_.33.0045a03: 根力精進覺支正精進。三定即四神足定根 T1695_.33.0045a04: 力定覺支正定。四信即信根力。五念即念 T1695_.33.0045a05: 根力念覺支正念。六欲即四神足。七喜受 T1695_.33.0045a06: 即喜覺支。八輕安即安覺支。九捨即捨覺支。 T1695_.33.0045a07: 十尋即正思惟實體即慧。十一色即無表戒 T1695_.33.0045a08: 正語業命。此中假實・修法・廢立・開合・學攝 T1695_.33.0045a09: 體支・對辨・並如別鈔 T1695_.33.0045a10: 經曰空解脱門「空寂清淨句義是菩薩句義地 T1695_.33.0045a11: 相無願解脱門空寂清淨句義」是菩薩句義 T1695_.33.0045a12: 讃曰。自下第三解脱門行。觀空無我名之爲 T1695_.33.0045a13: 空。觀滅離相名爲無相。觀苦集道諸有爲法 T1695_.33.0045a14: 不生願求名爲無願。由此三種能入諦理。名 T1695_.33.0045a15: 之爲門。體是無漏法。復能證解脱故名解脱。 T1695_.33.0045a16: 若但言空無相無願即通三慧。定之與散通 T1695_.33.0045a17: 有無漏。若言三昧即唯修慧。唯定非散通有 T1695_.33.0045a18: 無漏。言解脱門即唯修慧。唯定非散不通有 T1695_.33.0045a19: 漏。此三或總或別縁諦如餘處説。又除見説 T1695_.33.0045a20: 空。離愛説無願。離無明説無相 T1695_.33.0045a21: 經曰八解脱空寂「清淨句義是菩薩句義八勝 T1695_.33.0045a22: 處九次第定十遍處空寂清淨句義」是菩薩句 T1695_.33.0045a23: 義 述曰。自下第四別對治行。八解脱者一 T1695_.33.0045a24: 内有色觀諸色。二内無色觀諸色。三淨解脱 T1695_.33.0045a25: 身作證。四空處。五識處。六無所有處。七非 T1695_.33.0045a26: 想非非想處。八滅盡解脱。謂諸聖者能順無 T1695_.33.0045a27: 漏能離諸障名爲解脱。八勝處者一内有色 T1695_.33.0045a28: 觀外色少若好若惡若劣若勝。於彼諸色勝 T1695_.33.0045a29: 知勝見得如實相。二内有色觀外色多。餘如 T1695_.33.0045b01: 前説下準此知。三内無色想觀外色少。四内 T1695_.33.0045b02: 無色想觀外色多。五内無色想觀外諸色若 T1695_.33.0045b03: 青青顯青現青光。六内無色想觀外色黄。七 T1695_.33.0045b04: 内無色想觀外色赤。八内無色想觀外色白。 T1695_.33.0045b05: 勝伏所縁名爲勝處。九次第定者謂四靜慮 T1695_.33.0045b06: 四無色及滅盡定。麁細漸次上下次故。十遍 T1695_.33.0045b07: 處者謂地水火風青黄赤白空識無邊處。觀 T1695_.33.0045b08: 遍一切其量廣大名爲遍處。此等體性。増減。 T1695_.33.0045b09: 所由無量義門如別處説 T1695_.33.0045b10: 經曰極喜地「空寂清淨句義是菩薩句義離垢 T1695_.33.0045b11: 地發光地焔慧地極難勝地現前地遠行地不 T1695_.33.0045b12: 動地雲無法善慧地空寂清淨句義」是菩薩句 T1695_.33.0045b13: 義 讃曰。自下第二明勝義位。於中有二。初 T1695_.33.0045b14: 大乘位後三乘位。此即初也。但明因中菩薩 T1695_.33.0045b15: 十地。一極喜地。初獲聖性具證二空。能益自 T1695_.33.0045b16: 他生大喜故。二離垢地。具淨尸羅遠離能起 T1695_.33.0045b17: 微細毀犯煩惱垢故。三發光地。成就勝定大 T1695_.33.0045b18: 法總持能發無邊妙慧光故。四焔慧地。安住 T1695_.33.0045b19: 最勝菩提分法燒煩惱薪慧焔増故。五極難 T1695_.33.0045b20: 勝地。眞俗兩智行相互違合令相應極難勝 T1695_.33.0045b21: 故。六現前地住縁起智引無分別最勝般若 T1695_.33.0045b22: 令現前故。七遠行地。至無相住功用後邊出 T1695_.33.0045b23: 過世間二乘道故。八不動地。無分別智任運 T1695_.33.0045b24: 相續相用煩惱不能動故。九善慧地。成就 T1695_.33.0045b25: 微妙四無礙解能遍十方善説法故。十法雲 T1695_.33.0045b26: 地。大法智雲含衆徳水。弊如空麁重充滿法 T1695_.33.0045b27: 身故。此地總以有爲無爲一切功徳以爲自 T1695_.33.0045b28: 性。與所修行爲勝依持。令得生長。故名爲 T1695_.33.0045b29: 地 T1695_.33.0045c01: 經曰淨觀地「空寂清淨句義是菩薩句義種性 T1695_.33.0045c02: 地第八地具見地薄地離欲地已辦地獨覺地 T1695_.33.0045c03: 菩薩地如來地空寂清淨句義」是菩薩句義 T1695_.33.0045c04: 讃曰。此即第二明三乘位。初二地中略有二 T1695_.33.0045c05: 釋。一云淨觀地。在解脱分位及前三善根。種 T1695_.33.0045c06: 性地唯在世第一法。故婆娑云。有説種性地 T1695_.33.0045c07: 法亦可説有退。二解云。淨觀地唯在解脱分 T1695_.33.0045c08: 位未爲諦觀。種性未定但淨修心觀身受等 T1695_.33.0045c09: 故名淨觀。種性地通在四善根。煗等位中種 T1695_.33.0045c10: 性方定不可轉故。第八地謂預流向。從阿羅 T1695_.33.0045c11: 漢向前數故。即住見道前十五心。具見地者 T1695_.33.0045c12: 謂預流果。此位具足十六心故。薄地謂一來。 T1695_.33.0045c13: 於欲界九品惑已斷六品故。離欲地謂不還。 T1695_.33.0045c14: 決定全離欲界惑故。已辨地者謂阿羅漢。我 T1695_.33.0045c15: 生已盡所作已辨故。餘之三地隨名釋義。前 T1695_.33.0045c16: 唯一乘今通師弟長短作説。故十地別 T1695_.33.0045c17: 經曰一切陀羅尼門「空寂清淨句義是菩薩句 T1695_.33.0045c18: 義一切三摩地門空寂清淨句義」是菩薩句義 T1695_.33.0045c19: 讃曰。自下第三明所成徳。依行入位成此 T1695_.33.0045c20: 徳故。於中有八徳。此即第一引生諸徳。一是 T1695_.33.0045c21: 總持門。二是等持門。前此經序。菩薩徳中已 T1695_.33.0045c22: 略解訖。由此二種引生諸徳故 T1695_.33.0045c23: 經曰五眼空寂「清淨句義是菩薩句義六神通 T1695_.33.0045c24: 空寂清淨句義」是菩薩句義 讃曰。此即第 T1695_.33.0045c25: 二觀照化生徳。五眼者謂肉天慧法及佛眼。 T1695_.33.0045c26: 照了導義名之爲眼。六神通者一神境通二 T1695_.33.0045c27: 天耳通三心差別通四宿住隨念通五死生通 T1695_.33.0045c28: 六漏盡通。運轉自在名神事無障擁名通。此 T1695_.33.0045c29: 二體性如經廣説。及如瑜伽論第五十四六 T1695_.33.0046a01: 十九對法論中第十四卷等文解釋 T1695_.33.0046a02: 經曰如來十力「空寂清淨句義是菩薩句義四 T1695_.33.0046a03: 無所畏四無礙解大慈大悲大喜大捨十八佛 T1695_.33.0046a04: 不共法空寂清淨句義」是菩薩句義 讃曰。此 T1695_.33.0046a05: 即第三降伏不共徳。十力者一處非處智力。 T1695_.33.0046a06: 二自業智力。三靜慮解脱等持等至智力。四 T1695_.33.0046a07: 根勝劣智力。五種種勝解智力。六種種界智 T1695_.33.0046a08: 力。七遍趣行智力。八宿住隨念智力。九死生 T1695_.33.0046a09: 智力。十漏盡智力。由與利生功徳相應畢竟 T1695_.33.0046a10: 勝伏一切魔怨。大威力故説名爲力。總以信 T1695_.33.0046a11: 等五根爲性。四無畏者一正等覺無畏二漏 T1695_.33.0046a12: 盡無畏三障法無畏四出苦道無畏。於大衆 T1695_.33.0046a13: 中正師子吼。沙門魔梵無能難者故名無畏。 T1695_.33.0046a14: 四無礙解者一法無礙解。二義無礙解。三訓 T1695_.33.0046a15: 詞無礙解四辯才無礙解。通達無礙名無礙 T1695_.33.0046a16: 解。大慈大悲大喜大捨者遍縁三界。周及四 T1695_.33.0046a17: 生行境寛廣故名爲大。慈悲等相如前已説。 T1695_.33.0046a18: 四無量境狹在欲色。通在三乘。假實觀攝。此 T1695_.33.0046a19: 唯佛具境行寛遍通在三界。唯是實觀。十八 T1695_.33.0046a20: 佛不共法者。一身無誤失越杌等。二無卒 T1695_.33.0046a21: 暴揚聲等。三無忘失念久所作等。四無不定 T1695_.33.0046a22: 心恒在定故。五無種種相生死涅槃等。六無 T1695_.33.0046a23: 不擇捨利樂等。此上六種由所知障有此習 T1695_.33.0046a24: 故。七者欲無退。八精進無退。九念無退。十定 T1695_.33.0046a25: 無退。十一慧無退。十二解脱無退。此上六種 T1695_.33.0046a26: 依所知障修斷事中而無退減。十三身業智 T1695_.33.0046a27: 爲前導。十四語業智爲前導。十五意業智爲 T1695_.33.0046a28: 前導。十六知過去。十七知未來。十八知現在 T1695_.33.0046a29: 無差無礙。此上六種亦由有彼所知障習。此 T1695_.33.0046b01: 十八法唯佛所有。非二乘等故名不共。餘體 T1695_.33.0046b02: 義門廢立増減如瑜伽等廣説其相。然此大 T1695_.33.0046b03: 經亦具宣説應勘異同 T1695_.33.0046b04: 經曰三十二相「空寂清淨句義是菩薩句義八 T1695_.33.0046b05: 十隨好空寂清淨句義」是菩薩句義 讃曰。此 T1695_.33.0046b06: 即第四相好殊異徳。今依大般若波羅蜜多 T1695_.33.0046b07: 經卷第三百八十一。佛言善現云何如來應 T1695_.33.0046b08: 正等覺三十二大士相。善現。世尊足下有平 T1695_.33.0046b09: 滿相。妙善安住猶如奩底。地雖高下隨足所 T1695_.33.0046b10: 蹈皆悉坦然無不等觸是爲第一。世尊足下 T1695_.33.0046b11: 千輻輪文輞轂衆相無不圓滿是爲第二。世 T1695_.33.0046b12: 尊手足皆悉柔軟如覩羅綿勝過一切是爲第 T1695_.33.0046b13: 三。世尊手足一一指間猶如雁王咸有鞔網。 T1695_.33.0046b14: 金色交絡文同綺畫是爲第四。世尊手足所 T1695_.33.0046b15: 有諸指圓滿纖長甚可愛樂是爲第五。世尊 T1695_.33.0046b16: 足跟廣長圓滿與趺相稱勝餘有情是爲第 T1695_.33.0046b17: 六。世尊足趺脩高充滿柔軟妙好與跟相稱 T1695_.33.0046b18: 是爲第七。世尊雙腨漸次纖圓如醫泥耶仙 T1695_.33.0046b19: 鹿王腨是爲第八。世尊雙臂脩直傭圓如象 T1695_.33.0046b20: 王鼻平立摩膝是爲第九。世尊陰相勢峰藏 T1695_.33.0046b21: 密其猶龍馬亦如象王是爲第十。世尊毛孔 T1695_.33.0046b22: 各一毛生柔潤紺青右旋宛轉是第十一。世尊 T1695_.33.0046b23: 髮毛端皆上靡右旋宛轉柔潤紺青嚴金色身 T1695_.33.0046b24: 甚可愛樂是第十二。世尊身皮細薄潤滑塵 T1695_.33.0046b25: 垢水等皆所不住是第十三。世尊身皮皆眞 T1695_.33.0046b26: 金色光潔晃曜如妙金臺衆寶莊嚴衆所樂見 T1695_.33.0046b27: 是第十四。世尊兩足二手掌中頸及雙肩七 T1695_.33.0046b28: 處充滿是第十五。世尊肩項圓滿殊妙是第 T1695_.33.0046b29: 十六。世尊髆腋悉皆充實是第十七。世尊容 T1695_.33.0046c01: 儀洪滿端直是第十八。世尊身相脩廣端嚴 T1695_.33.0046c02: 是第十九。世尊體相縱廣量等周匝圓滿如 T1695_.33.0046c03: 諾瞿陀是第二十。世尊頷臆并身上半威容 T1695_.33.0046c04: 廣大如師子王是二十一。世尊常光面各一 T1695_.33.0046c05: 尋是二十二。世尊齒相四十齊平淨密根深 T1695_.33.0046c06: 白逾珂雪是二十三。世尊四牙鮮白鋒利是 T1695_.33.0046c07: 二十四。世尊常得味中上味喉脈直故。能引 T1695_.33.0046c08: 身中諸支節脈所有上味風熱淡病不能爲雜。 T1695_.33.0046c09: 由彼不雜脈離沈浮延縮壞損擁曲等過。能正 T1695_.33.0046c10: 呑咽津液通流故身心適常得上味是二十 T1695_.33.0046c11: 五。世尊舌相薄淨廣長能覆面輪至耳髮際 T1695_.33.0046c12: 是二十六。世尊梵音詞韻和雅隨衆多少無 T1695_.33.0046c13: 不等聞。其聲洪震猶如天鼓。發言婉約如頻 T1695_.33.0046c14: 迦音是二十七。世尊眼睫猶若牛王紺青齊 T1695_.33.0046c15: 整不相雜亂是二十八。世尊眼睛紺青鮮白 T1695_.33.0046c16: 紅環間飾映潔分明是二十九。世尊面輪其 T1695_.33.0046c17: 猶滿月眉相皎淨如天帝弓是第三十。世尊 T1695_.33.0046c18: 眉間有白毫相右旋柔軟如覩羅綿鮮白光淨 T1695_.33.0046c19: 逾珂雪等是三十一。世尊頂上烏瑟膩沙高 T1695_.33.0046c20: 顯周圓猶如天蓋是三十二。善現是名三十 T1695_.33.0046c21: 二大士相。善現云何如來應正等覺八十隨 T1695_.33.0046c22: 好。善現世尊指爪狹長薄潤光潔鮮淨如花 T1695_.33.0046c23: 赤銅是爲第一。世尊手足指圓纖長直柔 T1695_.33.0046c24: 軟節骨不現是爲第二。世尊手足各等無差 T1695_.33.0046c25: 於諸指間悉皆充密是爲第三。世尊手足圓 T1695_.33.0046c26: 滿如意軟淨光澤色如蓮華是爲第四。世尊 T1695_.33.0046c27: 筋脈盤結堅固深隱不現是爲第五。世尊兩 T1695_.33.0046c28: 踝倶隱不現是爲第六。世尊行歩直進庠審 T1695_.33.0046c29: 如龍象王是爲第七。世尊行歩威容齊肅如 T1695_.33.0047a01: 師子王是爲第八。世尊行歩安平庠序不過 T1695_.33.0047a02: 不減猶如牛王是爲第九。世尊行歩進止儀 T1695_.33.0047a03: 雅猶如鵝王是爲第十。世尊迴顧必皆右旋 T1695_.33.0047a04: 如龍象王擧身隨轉是第十一。世尊支節漸 T1695_.33.0047a05: 次圓妙善安布是第十二。世尊骨節交結 T1695_.33.0047a06: 無隙猶若龍盤是第十三。世尊膝輪妙善安 T1695_.33.0047a07: 布堅固圓滿是第十四。世尊隱處其文妙好 T1695_.33.0047a08: 威勢具足圓滿清淨是第十五。世尊身支潤 T1695_.33.0047a09: 滑柔軟光悦鮮淨塵垢不著是第十六。世尊 T1695_.33.0047a10: 身容敦肅無畏常不怯弱是第十七。世尊身 T1695_.33.0047a11: 支堅固稠密善相屬著是第十八。世尊身支 T1695_.33.0047a12: 安定敦重曾不掉動圓滿無壞是第十九。世 T1695_.33.0047a13: 尊身相猶如仙王周匝端嚴光淨離翳是第二 T1695_.33.0047a14: 十。世尊身有周匝圓光於行等時恒自照曜 T1695_.33.0047a15: 是二十一。世尊腹形方正無欠柔軟不現衆 T1695_.33.0047a16: 相莊嚴是二十二。世尊臍深右旋圓妙清淨 T1695_.33.0047a17: 光澤是二十三。世尊臍厚不不凸周匝妙 T1695_.33.0047a18: 好是二十四。世尊皮膚遠離疥癬亦無黶點 T1695_.33.0047a19: 疣贅等過是二十五。世尊手掌充滿柔軟足 T1695_.33.0047a20: 下安平是二十六。世尊手文深長明直潤澤 T1695_.33.0047a21: 不斷是二十七。世尊脣色光潤丹暉如頻婆 T1695_.33.0047a22: 果上下相稱是二十八。世尊面門不長不短 T1695_.33.0047a23: 不大不小如量端嚴是二十九。世尊舌相軟 T1695_.33.0047a24: 薄廣長如赤銅色是第三十。世尊發聲威震 T1695_.33.0047a25: 深遠如象王吼明朗清徹是三十一。世尊音 T1695_.33.0047a26: 韻美妙具足如深谷響是三十二。世尊鼻高 T1695_.33.0047a27: 脩而且直其孔不現是三十三。世尊諸齒方 T1695_.33.0047a28: 整鮮白是三十四。世尊諸牙圓白光潔漸次 T1695_.33.0047a29: 鋒利是三十五。世尊眼淨青白分明是三十 T1695_.33.0047b01: 六。世尊眼相脩廣譬如青蓮花葉甚可愛樂 T1695_.33.0047b02: 是三十七。世尊眼睫上下齊整稠密不白是 T1695_.33.0047b03: 三十八。世尊雙眉長而不白緻而細軟是三 T1695_.33.0047b04: 十九。世尊雙眉綺靡順次紺琉璃色是第四 T1695_.33.0047b05: 十。世尊雙眉高顯光潤形如滿月是四十一。 T1695_.33.0047b06: 世尊耳厚廣大脩長輪埵成就是四十二。世 T1695_.33.0047b07: 尊兩耳綺麗齊平離衆過失是四十三。世尊 T1695_.33.0047b08: 容儀能令見者無損無染皆生愛敬是四十 T1695_.33.0047b09: 四。世尊額廣圓滿平正形相殊妙是四十五。 T1695_.33.0047b10: 世尊身分上半圓滿如師子王威嚴無對是四 T1695_.33.0047b11: 十六。世尊首髮脩長紺青稠密不白是四十 T1695_.33.0047b12: 七。世尊首髮香潔細軟潤澤旋轉是四十 T1695_.33.0047b13: 八。世尊首髮齊整無亂亦不交雜是四十九。 T1695_.33.0047b14: 世尊首髮堅固不斷永無落是第五十。世 T1695_.33.0047b15: 尊首髮光滑殊妙塵垢不著是五十一。世尊 T1695_.33.0047b16: 身分堅固充實逾那羅延是五十二。世尊身 T1695_.33.0047b17: 體長大端直是五十三。世尊諸竅清淨圓好 T1695_.33.0047b18: 是五十四。世尊身支勢力殊勝無與等者是 T1695_.33.0047b19: 五十五。世尊身相衆所樂觀嘗無厭足是五 T1695_.33.0047b20: 十六。世尊面輪脩廣得所皎潔光淨如秋滿 T1695_.33.0047b21: 月是五十七。世尊顏貌舒泰光顯含笑先言 T1695_.33.0047b22: 唯向不背是五十八。世尊面貌光澤熙怡遠 T1695_.33.0047b23: 離頻蹙青赤等過是五十九。世尊身支清淨 T1695_.33.0047b24: 無垢常無臭穢是第六十。世尊所有諸毛孔 T1695_.33.0047b25: 中常出如意微妙之香是六十一。世尊面門 T1695_.33.0047b26: 常出最上殊勝之香是六十二。世尊首相周 T1695_.33.0047b27: 圓妙好如末達那亦猶天蓋是六十三。世尊 T1695_.33.0047b28: 身毛紺青光淨如孔雀項紅暉綺飾色類赤銅 T1695_.33.0047b29: 是六十四。世尊法音隨衆大小不増不減應 T1695_.33.0047c01: 理無差是六十五。世尊頂相無能見者是六 T1695_.33.0047c02: 十六。世尊手足指約分明莊嚴妙好如赤銅 T1695_.33.0047c03: 色是六十七。世尊行時其足去地如四指量 T1695_.33.0047c04: 而現印文是六十八。世尊自持不待他衞身 T1695_.33.0047c05: 無傾動亦不逶迤是六十九。世尊威徳遠震 T1695_.33.0047c06: 一切惡心見喜恐怖見安是第七十。世尊音 T1695_.33.0047c07: 聲不高不下隨衆生意和悦與言是七十一。 T1695_.33.0047c08: 世尊能隨諸有情類言音意樂而爲説法是七 T1695_.33.0047c09: 十二。世尊一音演説正法隨有情類各令得 T1695_.33.0047c10: 解是七十三。世尊説法咸依次第必有因縁 T1695_.33.0047c11: 言無不善是七十四。世尊等觀諸有情類讃 T1695_.33.0047c12: 善毀惡而無愛憎是七十五。世尊所爲先觀 T1695_.33.0047c13: 後作軌範具足令識善淨是七十六。世尊相 T1695_.33.0047c14: 好一切有情無能觀盡是七十七。世尊頂骨 T1695_.33.0047c15: 堅實圓滿是七十八。世尊顏容常少不老好 T1695_.33.0047c16: 巡舊處是七十九。世尊手足及胸臆前倶有 T1695_.33.0047c17: 吉祥喜旋徳相文同綺畫色類朱丹是第八 T1695_.33.0047c18: 十。善現是名八十隨好。善現如來應正等覺 T1695_.33.0047c19: 成就如是諸相好故身光任運能照三千大千 T1695_.33.0047c20: 世界無不遍滿。若作意時即能普照無量無 T1695_.33.0047c21: 邊無數世界。然爲憐愍諸有情故攝光常照 T1695_.33.0047c22: 面各一尋。若縱身光即日月等所有光明皆常 T1695_.33.0047c23: 不現。諸有情類便不能知晝夜半月日時歳 T1695_.33.0047c24: 數。所作事業即不得成。佛聲任運能遍三千 T1695_.33.0047c25: 大千世界。若作意時即能遍滿無量無邊無 T1695_.33.0047c26: 數世界。然爲利樂諸有情故聲隨衆量不減 T1695_.33.0047c27: 不増。善現如是功徳勝利我先菩薩位修行 T1695_.33.0047c28: 般若波羅蜜多時已能成辨。故今相好圓滿 T1695_.33.0047c29: 莊嚴一切有情見者歡喜。皆獲殊勝利益安 T1695_.33.0048a01: 樂。如是善現菩薩摩訶薩行深般若波羅蜜 T1695_.33.0048a02: 多時能以財法二種布施攝諸有情。是爲甚 T1695_.33.0048a03: 奇希有之法 T1695_.33.0048a04: 經曰無忘失法「空寂清淨句義是菩薩句義 T1695_.33.0048a05: 恒住捨性空寂清淨句義」是菩薩句義 讃 T1695_.33.0048a06: 曰。此即第五常記平等徳。謂諸如來常隨記 T1695_.33.0048a07: 念若事若處若如若時。有所爲作皆隨正念。 T1695_.33.0048a08: 普於一切所作事業。普於一切方處差別。普 T1695_.33.0048a09: 於一切所作方便。普於一切時分差別念無 T1695_.33.0048a10: 忘失。常住正念名無忘念。恒住捨性者謂六 T1695_.33.0048a11: 恒住法。於六根門不憂不喜。但起正捨平 T1695_.33.0048a12: 等觀境 T1695_.33.0048a13: 經曰一切智「空寂清淨句義是菩薩句義道相 T1695_.33.0048a14: 智一切相智空寂清淨句義」是菩薩句義 讃 T1695_.33.0048a15: 曰。此即第六覺了空有徳。觀空性智名一切 T1695_.33.0048a16: 智。即正體智觀有智中分之爲二。一觀無漏 T1695_.33.0048a17: 道。一觀所餘法相。相者相状差別之相即後 T1695_.33.0048a18: 得智。智觀無漏道此名道相智。觀所餘法名 T1695_.33.0048a19: 一切相智。一切種智分爲二故 T1695_.33.0048a20: 經曰一切菩薩「摩訶薩行空寂清淨句義是菩 T1695_.33.0048a21: 薩句義諸佛無上正等菩提空寂清淨句義」是 T1695_.33.0048a22: 菩薩句義 讃曰。此即第七第八二門。明因 T1695_.33.0048a23: 果位二滿總徳。此上所説諸功徳等若在因 T1695_.33.0048a24: 位名菩薩行。若在果位名佛菩提。菩提覺義。 T1695_.33.0048a25: 其菩提智及菩提斷一切竝名爲菩提。故有 T1695_.33.0048a26: 爲無爲一切功徳隨應皆攝在此二故 T1695_.33.0048a27: 經曰一切異生法「空寂清淨句義是菩薩句義 T1695_.33.0048a28: 一切預流一來不還阿羅漢獨覺菩薩如來法 T1695_.33.0048a29: 空寂清淨句義」是菩薩句義 讃曰。此即第 T1695_.33.0048b01: 三總明世俗勝義法所依本性空寂句義。以 T1695_.33.0048b02: 顯菩薩所有句義。一切異生唯在凡位。以業 T1695_.33.0048b03: 煩惱輪迴六趣。異聖者生故名異生。一切 T1695_.33.0048b04: 預流等竝是聖位。預流向果並名預流。無間 T1695_.33.0048b05: 漸超三界見道諸煩惱盡。十五心來皆名爲 T1695_.33.0048b06: 向。第十六心名之爲果。預聖流故名爲預 T1695_.33.0048b07: 流。即此進向三界見惑竝已斷盡。欲界修道 T1695_.33.0048b08: 前五品盡名一來向。六品盡時名之爲果。此 T1695_.33.0048b09: 於欲界唯有一生。如從人中得第二果捨此 T1695_.33.0048b10: 身已次生天中。天中沒已來生人中便得無 T1695_.33.0048b11: 學故名一來。即此進向已斷見惑盡。欲界修 T1695_.33.0048b12: 惑斷七八品名不還向。欲界修惑要皆斷盡。 T1695_.33.0048b13: 餘地不定。心不還生於欲界故名爲不還。阿 T1695_.33.0048b14: 羅漢者名之爲應。一應永害煩惱賊。二應不 T1695_.33.0048b15: 後受分段生。三應受妙供養。三界見惑並皆 T1695_.33.0048b16: 斷盡。初定已上所有修惑或多或少。乃至非 T1695_.33.0048b17: 想八品解脱九品無間已前能斷盡者名阿羅 T1695_.33.0048b18: 漢向。三界見修並倶斷盡名阿羅漢果。以上 T1695_.33.0048b19: 果向無間解脱皆準此説。此觀諦理若思風 T1695_.33.0048b20: 動樹悟十二縁起。不藉善友自得菩提。或麟 T1695_.33.0048b21: 角或衆出名爲獨覺。十地已去名爲菩薩。法 T1695_.33.0048b22: 雲地後號曰如來。此亦竝是初二十六門。明 T1695_.33.0048b23: 世俗勝義法所依所從本性空寂清淨句義。 T1695_.33.0048b24: 以顯菩薩所有句義。自下第二五對十門。通 T1695_.33.0048b25: 染淨法差別本性空寂清淨句義。以顯菩薩 T1695_.33.0048b26: 所有句義 T1695_.33.0048b27: 經曰一切善非善法「空寂清淨句義是菩薩句 T1695_.33.0048b28: 義一切有記無記法有漏無漏法有爲無爲法 T1695_.33.0048b29: 世間出世間法空寂清淨句義」是菩薩句義 T1695_.33.0048c01: 讃曰。順理益物名之爲善通有無爲。與此相 T1695_.33.0048c02: 違名爲非善。即不善無記自體殊勝。及有當 T1695_.33.0048c03: 果可記別故名之爲記。即善不善與此相違 T1695_.33.0048c04: 名爲無記。與煩惱漏相應相雜相隨増長名 T1695_.33.0048c05: 爲有漏。漏是流漏義。於六根門當流泄故毀 T1695_.33.0048c06: 之名漏。無漏翻此。爲之言作亦名爲生。有作 T1695_.33.0048c07: 有生名曰有爲。與此相違名曰無爲。體用顯 T1695_.33.0048c08: 現遷流名世。墮虚僞中名之爲間。與此相違 T1695_.33.0048c09: 名出世間。此等差別所依本性眞如空寂清 T1695_.33.0048c10: 淨句義。以顯菩薩所有句義。妄即眞故性即 T1695_.33.0048c11: 相故 T1695_.33.0048c12: 經曰所以者何 讃曰。大文第二釋其所由。 T1695_.33.0048c13: 於中有二初問後釋。此初問也。謂此諸法清 T1695_.33.0048c14: 淨句義即是菩薩所有句義。此義之所以者 T1695_.33.0048c15: 何謂也 T1695_.33.0048c16: 經曰以一切法「自性空故」自性遠離 讃曰。 T1695_.33.0048c17: 下釋所由如幻等世俗妄有勝義。知空故 T1695_.33.0048c18: 説諸法空寂句義即是菩薩所有句義。故言 T1695_.33.0048c19: 諸法自性空故釋上所由。爲欲顯發般若尊 T1695_.33.0048c20: 勝以自性空釋遠離等。由此諸法勝義自性 T1695_.33.0048c21: 空無性故遠離虚妄顛倒相也 T1695_.33.0048c22: 經曰由遠離故「自性寂靜由寂靜故自性清淨 T1695_.33.0048c23: 由清淨故甚深般若波羅蜜多」最勝甚深 讃 T1695_.33.0048c24: 曰。生死囂煩眞如寂靜故由遠離。自性亦靜 T1695_.33.0048c25: 煩惱有染空性清淨故由寂靜顯體清淨。此 T1695_.33.0048c26: 意總顯。由一切法自性空故空寂句義即是菩 T1695_.33.0048c27: 薩所有句義。諸法既空故離虚妄離虚妄故 T1695_.33.0048c28: 體無囂動故性寂靜。既無囂動自性空寂故 T1695_.33.0048c29: 非染汚自性清淨。自性清淨者顯般若最勝 T1695_.33.0049a01: 清淨。觀照悟此本性清淨眞相自體本來清 T1695_.33.0049a02: 淨。故文字等甚深般若最勝清淨。清辨護法 T1695_.33.0049a03: 二釋隨應 T1695_.33.0049a04: 經曰如是般若「波羅蜜多當知即是菩薩句義 T1695_.33.0049a05: 諸菩薩衆」皆應修學 讃曰。此即第三結勸 T1695_.33.0049a06: 修學。文字般若即菩薩句義。求此學此名爲 T1695_.33.0049a07: 句故。餘四般若名菩薩義。菩薩之教詮此四 T1695_.33.0049a08: 故。既成菩薩由此五種。五種即是菩薩能詮 T1695_.33.0049a09: 所詮之義。諸菩薩中下位望進勝上位者。應 T1695_.33.0049a10: 勤精進學此五種 T1695_.33.0049a11: 經曰佛説如是「菩薩句義般若理趣」清淨法 T1695_.33.0049a12: 已 讃曰。自下第三叙佛所説法門之徳。於 T1695_.33.0049a13: 中有二。初結前義以發經端。後正告陳所説 T1695_.33.0049a14: 之徳此即初也 T1695_.33.0049a15: 經曰告金剛手「菩薩等言若有得聞此一切法 T1695_.33.0049a16: 甚深微妙般若理趣清淨法門深信受者乃至 T1695_.33.0049a17: 當坐妙菩提座一切障蓋皆不能染謂煩惱障 T1695_.33.0049a18: 業障法障雖多積集而不能染雖造種種極重 T1695_.33.0049a19: 惡業而易消滅」不墮惡趣 讃曰。於中復二。 T1695_.33.0049a20: 初明聞經深信受果。後明受持精勤等果。所 T1695_.33.0049a21: 以但告金剛手者欲令有情取一切佛大珍寶 T1695_.33.0049a22: 故。聞者聽聞信者能順受者領納。殷重供養 T1695_.33.0049a23: 恭敬名深。此意總顯。聽聞信順領納殷重始 T1695_.33.0049a24: 從今日乃至菩提三障五蓋皆不能染。蓋謂五 T1695_.33.0049a25: 蓋。謂貪欲於樂出家位。瞋恚於覺邪行位。惛 T1695_.33.0049a26: 沈睡眠掉擧惡作及與疑蓋於止擧捨位。能覆 T1695_.33.0049a27: 蔽心名之爲蓋。障者障礙障道不生礙滅不 T1695_.33.0049a28: 證。此有三種經文自列。若小乘中以數行煩 T1695_.33.0049a29: 惱難可伏除名煩惱障。以殺父等五種逆業 T1695_.33.0049b01: 名爲業障。合三惡趣人趣北洲及無想天名 T1695_.33.0049b02: 異熟障。然不見説別有法障。然今此文障解 T1695_.33.0049b03: 脱惑名煩惱障。薩遮尼犍子經以破塔壞寺 T1695_.33.0049b04: 等爲五逆。像法決疑經説有七逆。然不離尼 T1695_.33.0049b05: 犍子經所説五種名爲業障。言法障者前異 T1695_.33.0049b06: 熟障亦名法障。感遺法業名爲法障。或去世 T1695_.33.0049b07: 時障礙正法障他修定。不種聞法所有種子 T1695_.33.0049b08: 所以今生於法不聞不信不悟名爲法障。集 T1695_.33.0049b09: 者作也積者積造。雖多積集而不能染由解 T1695_.33.0049b10: 法空不樂生死。雖起煩惱重業障法以經威 T1695_.33.0049b11: 力定不能染。染者染汚令感苦果等名爲染 T1695_.33.0049b12: 也。又雖造種種極重惡業由體性空煩惱不 T1695_.33.0049b13: 堅。故而易消滅易消滅故不墮惡趣。業既易 T1695_.33.0049b14: 亡惡果寧起。由法性空諸法實理體實遠鑒 T1695_.33.0049b15: 三障故銷 T1695_.33.0049b16: 經曰若能受持「日日讀誦精勤無間如理思惟 T1695_.33.0049b17: 彼於此生定得一切法平等性金剛等持於一 T1695_.33.0049b18: 切法皆得自在恒受一切」勝妙喜樂 讃曰。下 T1695_.33.0049b19: 明受持精勤等果。言受持者愛樂寶重領受 T1695_.33.0049b20: 在心持之不忘。如念子等不忘在心。日日讀 T1695_.33.0049b21: 者披文誦者暗説。精者專精勤者勇勵身心。 T1695_.33.0049b22: 日夜六時中無間隙如其理趣而諦思惟。彼 T1695_.33.0049b23: 於此生現報果也。定得一切法平等性眞如 T1695_.33.0049b24: 理也。金剛等持者等持謂定金剛者喩。能破 T1695_.33.0049b25: 分別著相煩惱。謂觀一切法平等性眞如空 T1695_.33.0049b26: 理所有等持能破分別著相顛倒故名金剛。 T1695_.33.0049b27: 又眞如理名曰金剛。縁此之定名金剛等持。 T1695_.33.0049b28: 謂能受持心心不忘日日讀誦精勤思惟如是 T1695_.33.0049b29: 法性故得此定。當起勝慧破諸分別顛倒著 T1695_.33.0049c01: 相。今時證此金剛等持聞思位中相應定。此 T1695_.33.0049c02: 中但有五種法行。謂聽聞・受持・披讀・諷誦・ T1695_.33.0049c03: 思惟五種。略無書寫供養施他開演修行五 T1695_.33.0049c04: 種互影顯故。其實而論行十法行竝得此果。 T1695_.33.0049c05: 讀誦尚得況能演説及修行等。於一切法皆 T1695_.33.0049c06: 得自在者未體眞空理事皆擁。體眞遠鑒於 T1695_.33.0049c07: 理既通故得自在。自在者無礙義。恒受一切 T1695_.33.0049c08: 勝妙喜樂者於法著有憂有恚。於眞會空於 T1695_.33.0049c09: 俗體妄。既無憂恚故得恒時受妙喜樂。既聞 T1695_.33.0049c10: 法性眞喜未曾得故 T1695_.33.0049c11: 經曰當經十六「大菩薩生定得如來執金剛性 T1695_.33.0049c12: 疾證無上」正等菩提 讃曰。世尊自説善修 T1695_.33.0049c13: 神足能住一劫或一劫餘。菩薩十六大生即 T1695_.33.0049c14: 義當十六劫。金剛性者謂。眞如性能破裂生 T1695_.33.0049c15: 死過失名爲金剛。諸法之體故名爲性。執者 T1695_.33.0049c16: 受義親領受之故名爲執。即正體智能縁於 T1695_.33.0049c17: 空。或執金剛之性即是眞如。經十六生得此 T1695_.33.0049c18: 眞性故。由於此經行前法行能超生死。不經 T1695_.33.0049c19: 僧祇經十六劫便入初地。以經所明實相之 T1695_.33.0049c20: 理有大神驗。聞此法等故超生死無邊劫量。 T1695_.33.0049c21: 既爾故能疾證無上菩提。此中所説現在定 T1695_.33.0049c22: 得金剛等持。於法自在受勝喜樂。後生之障 T1695_.33.0049c23: 皆不能染不墮惡趣。得金剛性疾得菩提經 T1695_.33.0049c24: 力故也 T1695_.33.0049c25: 般若理趣分疏卷第二終 T1695_.33.0049c26: T1695_.33.0049c27: T1695_.33.0049c28: T1695_.33.0049c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 [行番号:有/無] [返り点:無/有] [CITE] |