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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 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 [行番号:有/無] [返り点:無/有] [CITE]
T1695_.33.0050a01: T1695_.33.0050a02: T1695_.33.0050a03: 述讃卷第三 T1695_.33.0050a04: T1695_.33.0050a05: 大慈恩寺沙門 基撰 T1695_.33.0050a06: 經曰爾時世尊復依遍照如來之相 讃曰。上 T1695_.33.0050a07: 來第一明實相境法。此下第二寂靜法性現 T1695_.33.0050a08: 等覺門。即是觀照正智體境前門。眞性此明 T1695_.33.0050a09: 智相。於中亦三。初叙佛説法門之號。此門有 T1695_.33.0050a10: 二。初明所依如來之相。後陳所説法門之名。 T1695_.33.0050a11: 此即初也。前門明性。本體之法不説爲相。下 T1695_.33.0050a12: 門是義所以稱相。如來總體別有多能。今依 T1695_.33.0050a13: 一義即是遍照如來之相。相謂義相相状。非 T1695_.33.0050a14: 是分別有相之相。今於無相之法後説義相 T1695_.33.0050a15: 之相。由一切智一切種智斷惑遊觀二種智 T1695_.33.0050a16: 故。於一切法皆能了知名爲遍照。遍照之智 T1695_.33.0050a17: 即如來相。今依此體相而説於法門故名爲 T1695_.33.0050a18: 依遍照之相 T1695_.33.0050a19: 經曰爲諸菩薩「宣説般若波羅蜜多一切如來 T1695_.33.0050a20: 寂靜法性其深理趣」現等覺門 讃曰。此陳 T1695_.33.0050a21: 所説法門之名。一切如來寂靜法性甚深理 T1695_.33.0050a22: 趣者。即前所説實相妙法是一切佛寂靜法 T1695_.33.0050a23: 性甚深理趣。現等覺門者現謂顯現現前明 T1695_.33.0050a24: 了親證之義。等者遍義覺謂照義。此意即顯 T1695_.33.0050a25: 無分別智明了親能遍照法性。現等覺體即 T1695_.33.0050a26: 無分別智。門者通由入趣之義。以能詮法等 T1695_.33.0050a27: 爲由爲通入趣法性。無分別智由此深教等 T1695_.33.0050a28: 爲由能入現等覺故 T1695_.33.0050a29: 經曰謂金剛平等性「現等覺門以大菩提堅實 T1695_.33.0050b01: 難壞」如金剛故 讃曰。此下第二有四門。第 T1695_.33.0050b02: 一能斷生死性堅實故金剛平等性。現等覺 T1695_.33.0050b03: 者能破生死。現等之覺猶如金剛。以智所證 T1695_.33.0050b04: 法性菩提堅牢眞實難可破壞若破金剛故。 T1695_.33.0050b05: 能證智名金剛智。金剛般若名曰金剛義亦 T1695_.33.0050b06: 同此。以所證如性堅實故能證之智亦如金 T1695_.33.0050b07: 剛能破生死 T1695_.33.0050b08: 經曰義平等性「現等覺門以大菩提」其義一故 T1695_.33.0050b09: 讃曰。此即第二觀察所詮智。一切有爲無 T1695_.33.0050b10: 爲等義皆悉平等。以法本性眞如菩提其義 T1695_.33.0050b11: 一故性無差別 T1695_.33.0050b12: 經曰法平等性「現等覺門以大菩提」自性淨 T1695_.33.0050b13: 故 讃曰。此即第三觀察能詮智。以所證理 T1695_.33.0050b14: 大菩提性自性清淨故。於能詮教悟其平等 T1695_.33.0050b15: 經曰。一切法平等性「現等覺門以大菩提於一 T1695_.33.0050b16: 切法」無分別故 讃曰。此即第四通證諸法 T1695_.33.0050b17: 智。一切法者有爲無爲諸法之中皆現等覺。 T1695_.33.0050b18: 以法本性於諸法中無有分別故。能證智證 T1695_.33.0050b19: 諸法時皆亦不分別。故法本性亦性平等。由 T1695_.33.0050b20: 如空中種種雲霧如屏風上種種像貌。空及 T1695_.33.0050b21: 屏風竝無分別。雲及畫像種種相起 T1695_.33.0050b22: 經曰佛説如是「寂靜法性般若理趣」現等覺 T1695_.33.0050b23: 已 讃曰。自下第三結歎法徳此即結也 T1695_.33.0050b24: 經曰告金剛手「菩薩等言若有得聞如是四種 T1695_.33.0050b25: 般若理趣現等覺門信解受持讀誦修習乃至 T1695_.33.0050b26: 當坐妙菩提座雖造一切極重惡業而能超越 T1695_.33.0050b27: 一切惡趣疾證無上」正等菩提 讃曰。此即 T1695_.33.0050b28: 歎徳。然準經中有十法行。此中但説有六法 T1695_.33.0050b29: 行。一聞二信解三受持四讀五誦六修習。始 T1695_.33.0050c01: 從今日於十法行初首行時。乃至未來坐菩 T1695_.33.0050c02: 提座成佛已來。雖造一切極重惡業謂見中 T1695_.33.0050c03: 邪見業中意業逆中破和合僧等。雖皆具造 T1695_.33.0050c04: 由悟解故不爲被染。而能超越一切惡趣。由 T1695_.33.0050c05: 聞經行等大威神力此諸惡業作不増長故不 T1695_.33.0050c06: 墮於三惡道等。乃至速證無上菩提。計此功 T1695_.33.0050c07: 徳應與前同。但爲別讃經之勝用故各別 T1695_.33.0050c08: 説 T1695_.33.0050c09: 經曰爾時世尊「復依調伏一切惡法釋迦牟 T1695_.33.0050c10: 尼」如來之相 讃曰。自下第二有二段經明行 T1695_.33.0050c11: 境法。於中有二。初段調伏衆惡普勝法門。由 T1695_.33.0050c12: 觀實相能伏衆惡。後段平等智印清淨法門。 T1695_.33.0050c13: 由觀觀照智慧照明。今此初段於中有三。初 T1695_.33.0050c14: 明所説法門之號。於中有二。初明所依如來 T1695_.33.0050c15: 之相。此爲初也。一切惡法者二障分別因果 T1695_.33.0050c16: 分別染淨分別悉能除也。釋迦者能義牟尼 T1695_.33.0050c17: 者寂默義。能調衆惡離諸諠動。諠動之法謂 T1695_.33.0050c18: 生死法。故名能寂默如來之相。依此調伏一 T1695_.33.0050c19: 切惡法能寂如來之相説此法門也 T1695_.33.0050c20: 經曰爲諸菩薩「宣説般若波羅蜜多攝受一切 T1695_.33.0050c21: 法平等性甚深理趣」普勝法門 讃曰。此陳 T1695_.33.0050c22: 所説法門之名。攝受一切法平等性者謂攝 T1695_.33.0050c23: 一切染淨因果皆入平等性法界中。由此故 T1695_.33.0050c24: 能普勝衆惡由此法門名普勝法 T1695_.33.0050c25: 經曰謂貪欲性「無戲論故嗔恚性亦無戲論嗔 T1695_.33.0050c26: 恚性無戲論故愚癡性亦無戲論愚癡性無戲 T1695_.33.0050c27: 論故猶預性亦無戲論猶預性無戲論故諸見 T1695_.33.0050c28: 性亦無戲論諸見性無戲論故」憍慢性亦無戲 T1695_.33.0050c29: 論 讃曰。此下第二正説法門於中有三。初 T1695_.33.0051a01: 別説生死惑業苦法性無戲論。次陳諸染淨 T1695_.33.0051a02: 法性無戲論。後説般若亦無戲論結歸深趣。 T1695_.33.0051a03: 初中復三。一明煩惱性無戲論二明業三明 T1695_.33.0051a04: 果。煩惱中有二。初明根本後明隨惑。此根本 T1695_.33.0051a05: 也。根本有六由此爲本一切煩惱皆得生長。 T1695_.33.0051a06: 謂貪欲性。無戲論者謂染妄法性即眞如。眞 T1695_.33.0051a07: 如之法體無戲論。戲論者謂分別相名言相 T1695_.33.0051a08: 尋思相。由戲論故執著染淨有所分別。分 T1695_.33.0051a09: 別故生死生。知無戲論染淨亡。染淨亡性 T1695_.33.0051a10: 無分別。無分別故生死滅故能除惡。下皆準 T1695_.33.0051a11: 知。初三三毒。猶預者疑。諸見謂五見即耶 T1695_.33.0051a12: 推度。憍謂憍逸。慢謂七慢恃已陵人名之爲 T1695_.33.0051a13: 慢。此六根本眞如本性。性無戲論性無戲論 T1695_.33.0051a14: 故能離分別。契此本性離分別無戲論一切 T1695_.33.0051a15: 惡法悉能降伏 T1695_.33.0051a16: 經曰憍慢性無戲論故「諸纒性亦無戲論諸纒 T1695_.33.0051a17: 性無戲論故」煩惱垢性亦無戲論 讃曰。此 T1695_.33.0051a18: 明隨惑。纒謂數數増盛現前纒繞於心故名 T1695_.33.0051a19: 纒也。此有八種謂惛沈睡眠於止爲障。掉擧 T1695_.33.0051a20: 惡作於擧爲障。嫉慳於捨爲障。無慚無愧於 T1695_.33.0051a21: 戒爲障故但立八。垢有六種謂害恨惱及諂 T1695_.33.0051a22: 誑憍。垢穢衆生故名爲垢。此六相麁毀責之 T1695_.33.0051a23: 甚立以垢名 T1695_.33.0051a24: 經曰煩惱垢性「無戲論故諸惡業性亦無戲論 T1695_.33.0051a25: 諸惡業性無戲論故諸果報性」亦無戲論 讃 T1695_.33.0051a26: 曰。上惑無戲論業果亦復然。總名生死法性 T1695_.33.0051a27: 無戲論。證此無戲論故離生死一切惡法 T1695_.33.0051a28: 經曰諸果報性「無戲論故雜染法性亦無戲論 T1695_.33.0051a29: 雜染法性無戲論故清淨法性亦無戲論清淨 T1695_.33.0051b01: 法性無戲論故一切法性」亦無戲論 讃曰。此 T1695_.33.0051b02: 第二明諸染淨法性無戲論。雜染者總攝一 T1695_.33.0051b03: 切有漏法盡與染雜故。清淨者總攝一切無 T1695_.33.0051b04: 漏法盡。一切法者總攝一切有漏無漏有爲 T1695_.33.0051b05: 無爲生死有情。先染後淨先別後總。義次第 T1695_.33.0051b06: 故 T1695_.33.0051b07: 經曰一切法性「無戲論故當知般若波羅蜜多」 T1695_.33.0051b08: 亦無戲論 讃曰。由所觀境性無戲論能觀 T1695_.33.0051b09: 之智亦無戲論。如實知故。由此境智悉無戲 T1695_.33.0051b10: 論故離生死一切分別。降伏一切惡法皆盡 T1695_.33.0051b11: 經曰佛説如是「調伏衆惡般若理趣」普勝法 T1695_.33.0051b12: 已 讃曰。自下第三歎此經徳意此結前已」 T1695_.33.0051b13: 經曰告金剛手「菩薩等言若有得聞如是般若 T1695_.33.0051b14: 波羅蜜多甚深理趣信解受持讀誦修習假使 T1695_.33.0051b15: 殺害三界所攝一切有情而不由斯墮於地獄 T1695_.33.0051b16: 傍生鬼界以能調伏一切煩惱及隨煩惱」惡業 T1695_.33.0051b17: 等故 讃曰。以經威力能調衆惡故是殺罪 T1695_.33.0051b18: 竝得銷除。由悟法性起斯勝行故此大罪不 T1695_.33.0051b19: 招惡果。以經威力善能調伏一切煩惱及隨 T1695_.33.0051b20: 煩惱惡業等故。設有是罪不招惡果。相縛縛 T1695_.33.0051b21: 衆生亦由麁重縛善。後雙修止觀方乃倶解 T1695_.33.0051b22: 脱。一切惡業從煩惱生一切煩惱從分別起。 T1695_.33.0051b23: 今離戲論斷諸分別。分別既盡惑業亦亡。故 T1695_.33.0051b24: 此大罪聞經信解定得消滅 T1695_.33.0051b25: 經曰常生善趣「受勝妙樂修諸菩薩摩訶薩 T1695_.33.0051b26: 行疾證無上」正等菩提 讃曰。上能除惡下 T1695_.33.0051b27: 能攝善。於中二果。一世間果二出世果 T1695_.33.0051b28: 經曰爾時世尊「復依性淨如來之相爲諸菩薩 T1695_.33.0051b29: 宣説般若波羅蜜多一切法平等性觀自在妙 T1695_.33.0051c01: 智印甚深理趣」清淨法門 讃曰。此第四段 T1695_.33.0051c02: 由觀觀照智慧照明。以顯行境界。文中有三 T1695_.33.0051c03: 竝同前解。由能觀智證會諸法本性清淨故 T1695_.33.0051c04: 分別相智皆離之名爲性淨今名得清淨。一 T1695_.33.0051c05: 切法平等性者即是眞如觀自在悲行也。妙 T1695_.33.0051c06: 智印者智行也。又此觀自在即妙智印印一 T1695_.33.0051c07: 切法平等故。餘文可知 T1695_.33.0051c08: 經曰謂一切貪欲「本性清淨極照明故能令世 T1695_.33.0051c09: 間嗔恚清淨一切嗔恚本性清淨極照明故能 T1695_.33.0051c10: 令世間愚癡清淨一切愚癡本性清淨極照明 T1695_.33.0051c11: 故能令世間疑惑清淨一切疑惑本性清淨極 T1695_.33.0051c12: 照明故能令世間見趣清淨一切見趣本性清 T1695_.33.0051c13: 淨極照明故能令世間」憍慢清淨 讃曰。此文 T1695_.33.0051c14: 有三同前文説。前文是境此文是智。照明前 T1695_.33.0051c15: 故。謂於貪欲本性眞如清淨境中極照明故」 T1695_.33.0051c16: 能照明者即是智。以貪欲爲本生於嗔等故 T1695_.33.0051c17: 經曰一切憍慢「本性清淨極照明故能令世間 T1695_.33.0051c18: 纒結清淨一切纒結本性清淨極照明故能令 T1695_.33.0051c19: 世間」垢穢清淨 述曰。此明於隨煩惱本性 T1695_.33.0051c20: 清淨極照明也。纒垢等義竝如前解。所言結 T1695_.33.0051c21: 者即是九結。謂愛・恚・慢・無明・見取・疑・嫉・ T1695_.33.0051c22: 慳・結。結是結縛。能和合苦難可解故名之爲 T1695_.33.0051c23: 結 T1695_.33.0051c24: 經曰一切垢穢「本性清淨極照明故能令世間 T1695_.33.0051c25: 惡法清淨一切惡法本性清淨極照明故能令 T1695_.33.0051c26: 世間」生死清淨 讃曰。上明惑此明業果。以 T1695_.33.0051c27: 生死業逼迫果業故名惡法。言生死者謂異 T1695_.33.0051c28: 熟果即前惡業所招苦果 T1695_.33.0051c29: 經曰一切生死「本性清淨極照明故能令世間」 T1695_.33.0052a01: 諸法清淨 讃曰。世間諸法即雜染法總攝 T1695_.33.0052a02: 有漏。自下第二總攝諸法 T1695_.33.0052a03: 經曰以一切法「本性清淨極照明故能令世 T1695_.33.0052a04: 間」有情清淨 讃曰。由有漏法成有情故。故 T1695_.33.0052a05: 有漏後明其有情 T1695_.33.0052a06: 經曰一切有情「本性清淨極照明故能令世 T1695_.33.0052a07: 間」一切智清淨 讃曰。出世間中一切智爲 T1695_.33.0052a08: 本。擧此攝餘清淨法盡。三乘總觀諸無我智 T1695_.33.0052a09: 名一切智 T1695_.33.0052a10: 經曰以一切智「本性清淨極照明故能令世間 T1695_.33.0052a11: 甚深般若波羅蜜多」最勝清淨 讃曰。此即 T1695_.33.0052a12: 第三般若清淨。由能照明一切法性本性清 T1695_.33.0052a13: 淨故能觀智最勝清淨。與所縁境極相應故」 T1695_.33.0052a14: 經曰佛説如是「平等智印般若理趣」清淨法 T1695_.33.0052a15: 已 讃曰。自下第三文陳經勝徳。平等智 T1695_.33.0052a16: 印者謂一切法性無戲論。能觀之智名平等 T1695_.33.0052a17: 智印 T1695_.33.0052a18: 經曰告金剛手「菩薩等言若有得聞如是般若 T1695_.33.0052a19: 波羅蜜多清淨理趣信解受持讀誦修習雖住 T1695_.33.0052a20: 一切貪嗔癡等客塵煩惱垢穢聚中而猶蓮華 T1695_.33.0052a21: 不爲一切客塵垢穢」過失所染 讃曰。由能 T1695_.33.0052a22: 觀智觀染淨法本性清淨故住煩惱不爲染 T1695_.33.0052a23: 汚。悟本性故此説離過 T1695_.33.0052a24: 經曰常能修習「菩薩勝行疾證無上」正等菩 T1695_.33.0052a25: 提 讃曰。此釋得善果。由起法行悟於眞智 T1695_.33.0052a26: 故常修習菩薩勝行。乃至終後疾證菩提 T1695_.33.0052a27: 經曰爾時世尊「復依一切三界勝主」如來之相 T1695_.33.0052a28: 讃曰。明境六中自下第三有二段經明果 T1695_.33.0052a29: 法境。於二段中初段法王灌頂智藏法門。顯 T1695_.33.0052b01: 由二行得財位果。後段如來智印金剛法門。 T1695_.33.0052b02: 顯由二行得自體果。今此初段於中有三準 T1695_.33.0052b03: 前應釋。初標所説法門號中文復有二。初明 T1695_.33.0052b04: 所依如來之相。後明所説法門之名。此即初 T1695_.33.0052b05: 也。三界之宅擾攘無安。煩惱蟲獸諸苦惱火 T1695_.33.0052b06: 無量逼切。種種驚怖令有情等危難竝生。由 T1695_.33.0052b07: 佛世尊如大長者怜愍諸子方便拔濟故佛世 T1695_.33.0052b08: 尊稱三界主。佛爲法王故言勝主。依此尊位 T1695_.33.0052b09: 以説法門 T1695_.33.0052b10: 經曰爲諸菩薩「宣説般若波羅蜜多一切如來 T1695_.33.0052b11: 和合灌頂甚深理趣」智藏法門 讃曰。此明 T1695_.33.0052b12: 所説法門之號。至第十地將受如來法王位 T1695_.33.0052b13: 時。一切十方如來和合咸灌其頂。如刹帝利 T1695_.33.0052b14: 受王位法。今此菩薩受佛尊位以何法水灌 T1695_.33.0052b15: 灑其頂令作吉祥。謂一切佛智慧法水有殊 T1695_.33.0052b16: 勝智。出生諸徳含容諸徳譬如於藏。以此智 T1695_.33.0052b17: 水灌菩薩頂令無始來二障垢盡一切如來吉 T1695_.33.0052b18: 祥功徳皆悉圓滿。今説此法令依趣入。是故 T1695_.33.0052b19: 稱門 T1695_.33.0052b20: 經曰謂以世間「灌頂位施當得三界法王位果 T1695_.33.0052b21: 以出世間無上義施當得一切希願滿足以出 T1695_.33.0052b22: 世間無上法施於一切法當得自在若以世間 T1695_.33.0052b23: 財食等施當得一切身語心樂若以種種財法 T1695_.33.0052b24: 等施能令布施波羅蜜多」速得圓滿 讃曰。自 T1695_.33.0052b25: 下第二正顯所説法門。六度不同隨成六段。 T1695_.33.0052b26: 施中有五一位施二義施三法施四財施五總 T1695_.33.0052b27: 無畏施。其實五施一一竝得多果。此中且説 T1695_.33.0052b28: 五相似果。若捨榮貴位而修正法當得成佛 T1695_.33.0052b29: 爲三界法王。由施義味順於理故當來希願 T1695_.33.0052c01: 悉皆滿足。因以法施當能達解一切佛法。財 T1695_.33.0052c02: 食因施充益三業。故於當來得樂三業。若以 T1695_.33.0052c03: 種種財法等施者謂以財法攝取衆生令其無 T1695_.33.0052c04: 畏名無畏施。菩提心經説。願行財施要有五 T1695_.33.0052c05: 種。一至心二信心三隨時四自手五如法。如 T1695_.33.0052c06: 有頌言施者殊勝信等具足。恭敬應時自手 T1695_.33.0052c07: 施等。又有頌言利他加行於有情不簡有力 T1695_.33.0052c08: 及無力。於一切時一切施隨力所能廣説法 T1695_.33.0052c09: 饒益。不應施有五。非理財不應施不淨故酒 T1695_.33.0052c10: 及毒不應施亂生故。罝羅機網不應施惱生 T1695_.33.0052c11: 故。刀杖弓箭不應施害生故。音樂女色不應 T1695_.33.0052c12: 施壞淨心故。施有五利一常近賢聖二衆生 T1695_.33.0052c13: 樂見三入衆宗敬四好名流布五作菩提因。無 T1695_.33.0052c14: 著菩薩説。謂修六種意樂一廣大二長時三 T1695_.33.0052c15: 歡喜四荷恩五大志六純善。於此六中起三 T1695_.33.0052c16: 作意。一愛重二隨喜三欣樂。聞此六種但當 T1695_.33.0052c17: 能起一念信心。尚能發生無量福聚諸惡業 T1695_.33.0052c18: 障亦當銷滅。何況菩薩 T1695_.33.0052c19: 經曰受持種種「清淨禁戒能令淨戒波羅蜜多 T1695_.33.0052c20: 速得圓滿於一切事修學安忍能令安忍波羅 T1695_.33.0052c21: 蜜多速得圓滿於一切時修習精進能令精進 T1695_.33.0052c22: 波羅蜜多速得圓滿於一切境修行靜慮能令 T1695_.33.0052c23: 靜慮波羅蜜多速得圓滿於一切法常修妙慧 T1695_.33.0052c24: 能令般若波羅蜜多」速得圓滿 讃曰。三種 T1695_.33.0052c25: 戒法皆能圓滿。草結鵝珠而能不壞。三戒非 T1695_.33.0052c26: 一故言種種。事事能忍一切時能勤無懈疲 T1695_.33.0052c27: 故。於一切境能靜慮無散亂心故。於一切法 T1695_.33.0052c28: 修慧皆能簡擇故。行此六度得六果報。一富 T1695_.33.0052c29: 貴二大生三大朋屬四大業成就五無惱縛垢 T1695_.33.0053a01: 六達五明。能作義利如攝大乘廣説其相 T1695_.33.0053a02: 經曰佛説如是「灌頂法門般若理趣智藏法 T1695_.33.0053a03: 已告金剛手菩薩等言若有得聞如是灌頂甚 T1695_.33.0053a04: 深理趣智藏法門信解受持讀誦修習速能滿 T1695_.33.0053a05: 足諸菩薩行疾證無上」正等菩提 讃曰。由 T1695_.33.0053a06: 聞六度菩薩行成。所求菩提亦能速得 T1695_.33.0053a07: 經曰爾時世尊「復依一切如來智印持一切佛 T1695_.33.0053a08: 祕密法門如來之相爲諸菩薩宣説般若波羅 T1695_.33.0053a09: 蜜多一切如來住持智印甚深理趣」金剛法門 T1695_.33.0053a10: 讃曰。此第二段如來智印金剛法門。顯由 T1695_.33.0053a11: 二行得自體果。文有三等竝同前釋。此即第 T1695_.33.0053a12: 一標所説法門之號。以妙智印任持一切佛 T1695_.33.0053a13: 甚深法。佛甚深法體性難知名爲祕密。以一 T1695_.33.0053a14: 智印持諸佛法一切佛法竝入此故名爲任 T1695_.33.0053a15: 持。今説此法令勤趣入故名爲門。以能破壞 T1695_.33.0053a16: 一切生死智體堅實故名金剛 T1695_.33.0053a17: 經曰謂具攝受「一切如來金剛身印當證一切 T1695_.33.0053a18: 如來法身若具攝受一切如來金剛語印於一 T1695_.33.0053a19: 切法」當得自在 讃曰。由在因中別行如來 T1695_.33.0053a20: 三業因印得果之時得如金剛法身等果 T1695_.33.0053a21: 經曰若具攝受「一切如來金剛心印於一切定 T1695_.33.0053a22: 當得自在若具攝受一切如來金剛智印能得 T1695_.33.0053a23: 最上妙身語心猶若金剛」無動無壞 讃曰。由 T1695_.33.0053a24: 在因中具行三業金剛智印得果之時能得最 T1695_.33.0053a25: 上妙身語心。謂如金剛不爲耶友所動不爲 T1695_.33.0053a26: 生死所壞。此中意説。別行三業殊勝之因別 T1695_.33.0053a27: 得三果。具行三業所有勝因總得一果。三業 T1695_.33.0053a28: 堅實猶如金剛不可動壞 T1695_.33.0053a29: 經曰佛説如是「如來智印般若理趣金剛法已 T1695_.33.0053b01: 告金剛手菩薩等言若有得聞如是智印甚深 T1695_.33.0053b02: 理趣金剛法門信解受持讀誦修習一切事業 T1695_.33.0053b03: 皆能成辦常與一切勝事和合所欲修行一切 T1695_.33.0053b04: 勝智諸勝福業」皆速圓滿 讃曰。自下第三 T1695_.33.0053b05: 歎此經徳。一切事業皆得成辨者謂諸無罪 T1695_.33.0053b06: 順理善事。常與一切勝事和合者現在後生 T1695_.33.0053b07: 常與勝事和合相應。衰減等事皆悉遠離所 T1695_.33.0053b08: 修福慧皆速圓滿。此説因位所得勝利 T1695_.33.0053b09: 經曰當得最勝「淨身語心猶若金剛不可破 T1695_.33.0053b10: 壞疾證無上」正等菩提 讃曰。此説未來所 T1695_.33.0053b11: 得果位殊勝妙果 T1695_.33.0053b12: 經曰爾時世尊「復依一切無戲論法如來之相 T1695_.33.0053b13: 爲諸菩薩宣説般若波羅蜜多甚深理趣」輪 T1695_.33.0053b14: 字法門 讃曰。上六段經明勝境訖。次有六段 T1695_.33.0053b15: 當明勝行。復分爲三。初二段顯依實相斷修 T1695_.33.0053b16: 之相。次二段顯依觀照修斷之相。後二段顯 T1695_.33.0053b17: 依二法遍修之相。就初二段顯依實相斷修 T1695_.33.0053b18: 相中有二。初離諸戲論輪字法門。由觀眞如 T1695_.33.0053b19: 斷分別故。後入廣大輪平等性門。由觀平等 T1695_.33.0053b20: 修證眞故。此下初段文勢有三。初標所説法 T1695_.33.0053b21: 門之號。中復分爲二。初辨所依如來之相。眞 T1695_.33.0053b22: 如法性離諸分別離言説道故。無戲論即是 T1695_.33.0053b23: 依於法身之相。輪字法門者輪有二義。一周 T1695_.33.0053b24: 圓義二摧壞義。由觀眞如性無戲論遍一切 T1695_.33.0053b25: 法故名周圓。由觀此故離分別執摧壞生死 T1695_.33.0053b26: 一切執著故名摧壞。詮此輪理所有法門名 T1695_.33.0053b27: 輪字法。教能詮顯故名爲門。由聞此教遂起 T1695_.33.0053b28: 輪行。起輪行已得輪果得輪果已復爲他轉。 T1695_.33.0053b29: 如是展轉 T1695_.33.0053c01: 經曰謂一切法「空無自性故一切法無相離衆 T1695_.33.0053c02: 相故一切法無願」無所願故 讃曰。以下第 T1695_.33.0053c03: 二正陳所説於中有四。初三解脱門境。遍計 T1695_.33.0053c04: 所執一切皆空。圓成無相。依他無願。又此 T1695_.33.0053c05: 三種皆通三性。又但有二謂妄與眞。眞妄皆 T1695_.33.0053c06: 通有三種故。非我有名空。離十名無相。不希 T1695_.33.0053c07: 名無願 T1695_.33.0053c08: 經曰一切法遠離「無所著故一切法寂靜」永 T1695_.33.0053c09: 寂滅故 讃曰。此即第二離著離生 T1695_.33.0053c10: 經曰一切法無常「性常無故一切法無樂非可 T1695_.33.0053c11: 樂故一切法無我不自在故一切法無淨」離 T1695_.33.0053c12: 淨相故 讃曰。此即第三離四倒執 T1695_.33.0053c13: 經曰一切法不可得「推尋其性不可得故一切 T1695_.33.0053c14: 法不思議思議其性無所有故一切法無所有 T1695_.33.0053c15: 衆縁和合假施設故一切法無戲論本性空寂 T1695_.33.0053c16: 離言説故一切法本性淨甚深般若波羅蜜多」 T1695_.33.0053c17: 本性淨故 讃曰。此第四離諸執著也。無如 T1695_.33.0053c18: 所執有所得故。尋思之心言説之議不可思 T1695_.33.0053c19: 議故。法假施設無實有故。法性離言無戲論 T1695_.33.0053c20: 故法性本淨。實相般若本性淨故此既是法 T1695_.33.0053c21: 性。諸法隨本體故皆是空 T1695_.33.0053c22: 經曰佛説如是「離諸戲論般若理趣輪字法已 T1695_.33.0053c23: 告金剛手菩薩等言若有得聞此無戲論般若 T1695_.33.0053c24: 理趣輪字法門信解受持讀誦修習於一切法 T1695_.33.0053c25: 得無礙智疾證無上」正等菩提 讃曰。此即第 T1695_.33.0053c26: 三歎經勝徳達法性空。故於諸法得無礙智」 T1695_.33.0053c27: 經曰爾時世尊「復依一切如來輪攝如來之相 T1695_.33.0053c28: 爲諸菩薩宣説般若波羅蜜多入廣大輪甚深 T1695_.33.0053c29: 理趣」平等性門 讃曰。此即第二入廣大輪 T1695_.33.0054a01: 平等性門。由觀平等修證眞故。於中有三此 T1695_.33.0054a02: 標所説法門之名。前明輪字未明攝法。今明 T1695_.33.0054a03: 諸法皆眞所攝。圓滿周備離執著故。此遍滿 T1695_.33.0054a04: 故名爲廣大。無法不攝故名平等。諸法本體 T1695_.33.0054a05: 故名爲性 T1695_.33.0054a06: 經曰謂入金剛「平等性能入一切如來性輪故 T1695_.33.0054a07: 入義平等性能入一切菩薩性輪故入法平等 T1695_.33.0054a08: 性能入一切」法性輪故 讃曰。自下第二正 T1695_.33.0054a09: 陳所説於中有三。初別明性輪後總明性輪。 T1695_.33.0054a10: 別明性輪中有三。初明聖者性輪二明法性 T1695_.33.0054a11: 輪三明有情性輪。初中有三。初明佛性輪。法 T1695_.33.0054a12: 身本性能破生死堅實難壞如金剛故。菩薩 T1695_.33.0054a13: 之法依教所詮以行修證故。義平等名菩薩 T1695_.33.0054a14: 性。佛亦應是義平等性。以離能詮堅實之義 T1695_.33.0054a15: 別名金剛不名爲義。菩薩證此未得金剛圓 T1695_.33.0054a16: 滿法性。但立義名。其二能詮總名爲法。法謂 T1695_.33.0054a17: 教法。欲顯所詮因果勝法能詮之教竝攝入 T1695_.33.0054a18: 於法性輪故。隨順説別性竝即眞 T1695_.33.0054a19: 經曰入蘊平等性「能入一切蘊性輪故入處平 T1695_.33.0054a20: 等性能入一切處性輪故入界平等性能入一 T1695_.33.0054a21: 切」界性輪故 讃曰。自下第二明法性輪於 T1695_.33.0054a22: 中有三。初別法次通法後位法。別法中有七。 T1695_.33.0054a23: 此初三科也。義別説三體眞法性 T1695_.33.0054a24: 經曰入諦平等性「能入一切諦性輪故入縁起 T1695_.33.0054a25: 平等性能入一切縁起性輪故入寶平等性能 T1695_.33.0054a26: 入一切寶性輪故入食平等性能入一切」食性 T1695_.33.0054a27: 輪故 讃曰。此四別法。諦謂四諦。縁起有十 T1695_.33.0054a28: 二寶謂三寶食謂四食。謂段觸思及與識食 T1695_.33.0054a29: 香味觸三名爲段食。觸謂觸數第六識倶。思 T1695_.33.0054b01: 謂思數即第六倶。識謂識蘊即唯第八。隨縁 T1695_.33.0054b02: 説四攝歸法性 T1695_.33.0054b03: 經曰入善法平等性「能入一切善法性輪故入 T1695_.33.0054b04: 非善法平等性能入一切非善法性輪故入有 T1695_.33.0054b05: 記法平等性能入一切有記法性輪故入無記 T1695_.33.0054b06: 法平等性能入一切無記法性輪故入有漏法 T1695_.33.0054b07: 平等性能入一切有漏法性輪故入無漏法平 T1695_.33.0054b08: 等性能入一切無漏法性輪故入有爲法平等 T1695_.33.0054b09: 性能入一切有爲法性輪故入無爲法平等性 T1695_.33.0054b10: 能入一切無爲法性輪故入世間法平等性能 T1695_.33.0054b11: 入一切世間法性輪故入出世間法平等性能 T1695_.33.0054b12: 入一切」出世間法性輪故 讃曰。此即第二 T1695_.33.0054b13: 明諸通法入法性輪於中有五。其義如文。此 T1695_.33.0054b14: 五通在人法二種 T1695_.33.0054b15: 經曰。入異生法「平等性能入一切異生法性輪 T1695_.33.0054b16: 故入聲聞法平等性能入一切聲聞法性輪故 T1695_.33.0054b17: 入獨覺法平等性能入一切獨覺法性輪故入 T1695_.33.0054b18: 菩薩法平等性能入一切菩薩法性輪故入如 T1695_.33.0054b19: 來法平等性」能入如來法性輪故 讃曰。此即 T1695_.33.0054b20: 第三明諸位法入法性輪於中有五。一凡法 T1695_.33.0054b21: 四聖法如應當知 T1695_.33.0054b22: 經曰入有情「平等性能入一切」有情性輪故 T1695_.33.0054b23: 讃曰此即第三明有情入本性輪 T1695_.33.0054b24: 經曰入一切平等性能入一切性輪故 讃曰。 T1695_.33.0054b25: 此即第二總明性輪。若聖若凡若人若法一 T1695_.33.0054b26: 切皆入本性輪故。欲顯一切皆歸本性廣大 T1695_.33.0054b27: 輪攝 T1695_.33.0054b28: 經曰佛説如是「入廣大輪般若理趣平等性 T1695_.33.0054b29: 已告金剛手菩薩等言若有得聞如是輪性甚 T1695_.33.0054c01: 深理趣平等性門信解受持讀誦修習能善悟 T1695_.33.0054c02: 入諸平等性疾證無上」正等菩提 讃曰。此 T1695_.33.0054c03: 即第三歎經勝徳。由聞此故現在後生能善 T1695_.33.0054c04: 悟入諸平等性。學悟證悟皆善悟入。乃至究 T1695_.33.0054c05: 竟疾得菩提 T1695_.33.0054c06: 經曰爾時世尊「復依一切廣受供養眞淨器田 T1695_.33.0054c07: 如來之相爲諸菩薩宣説般若波羅蜜多一切 T1695_.33.0054c08: 供養甚深理趣」無上法門 讃曰。明行中自 T1695_.33.0054c09: 下兩段。顯依觀照修斷之相。初段眞淨供養 T1695_.33.0054c10: 無上法門。由依觀照修供養故。後段能善調 T1695_.33.0054c11: 伏智藏法門。由依觀照除忿等故。此即初也。 T1695_.33.0054c12: 於中有三。初標所説法門之號。廣受供養眞 T1695_.33.0054c13: 淨器田者由佛因行具眞供養能行一切眞法 T1695_.33.0054c14: 行故。成佛之時一切滿足三業純淨。堪能廣 T1695_.33.0054c15: 受衆生供養。眞實法器與諸衆生。作眞淨田 T1695_.33.0054c16: 故名無上。其二乘等雖眞福田非無上故 T1695_.33.0054c17: 經曰謂發無上正等覺心「於諸如來廣設供養 T1695_.33.0054c18: 攝護正法於諸如來廣設供養修行一切波羅 T1695_.33.0054c19: 蜜多於諸如來廣設供養修行一切菩提分法 T1695_.33.0054c20: 於諸如來廣設供養修行一切總持等持於諸 T1695_.33.0054c21: 如來廣設供養修行一切五眼六通於諸如來 T1695_.33.0054c22: 廣設供養修行一切靜慮解脱於諸如來廣設 T1695_.33.0054c23: 供養修行一切慈悲喜捨於諸如來廣設供養 T1695_.33.0054c24: 修行一切佛不共法於諸如來」廣設供養 讃 T1695_.33.0054c25: 曰。自下正説由在因中行正供養後爲淨因。 T1695_.33.0054c26: 於中有三。初修習行次觀察行後法行行。此 T1695_.33.0054c27: 即初也。就中復三。初發心行。次攝護行。後 T1695_.33.0054c28: 修習行。於諸供養中法供養爲最勝。天王會 T1695_.33.0054c29: 云。二人遠離王賊等所不能侵大寶藏。百千 T1695_.33.0055a01: 萬劫法難聞得聞不持不施等。大菩提心護 T1695_.33.0055a02: 正法如教修行心寂靜自利利他心平等。是 T1695_.33.0055a03: 則名眞供養佛。大菩提心者佛自説言。如諸 T1695_.33.0055a04: 菩薩最初發心下劣一念福徳果報。爲千萬 T1695_.33.0055a05: 劫説不能盡況經多劫。譬如大海初漸起時 T1695_.33.0055a06: 當知皆爲乃至無價寶珠作所住處。一切寶 T1695_.33.0055a07: 珠皆海生故。三千大千世界初起當知便爲 T1695_.33.0055a08: 二十五有一切衆生作依止處。菩薩發心亦 T1695_.33.0055a09: 復如是。初漸起時普爲一切無量衆生作依止 T1695_.33.0055a10: 處。菩薩發心慈悲爲首。譬如虚空無不普覆。 T1695_.33.0055a11: 虚空無量故衆生無量。衆生無量故菩薩發 T1695_.33.0055a12: 心亦復如是。以能遍覆一切世界一切生故。 T1695_.33.0055a13: 若菩薩親近善知識。供養諸佛・修集善根・志 T1695_.33.0055a14: 求勝法・心常柔和。遭苦能忍・慈悲淳厚・深心 T1695_.33.0055a15: 平等。信樂大乘。求佛智慧。若人能具如是十 T1695_.33.0055a16: 法乃能發於阿耨多羅三藐三菩提心。廣如 T1695_.33.0055a17: 經説。攝護正法者攝謂攝受攝持。即是勝鬘 T1695_.33.0055a18: 攝受正法。護謂擁護護念即是護念付囑正 T1695_.33.0055a19: 法。攝受擁護爲法城塹不惜身命以設供養。 T1695_.33.0055a20: 波羅蜜多以下是修習行。於中有七。總持者 T1695_.33.0055a21: 謂陀羅尼。等持者謂三摩地。靜慮謂四靜慮。 T1695_.33.0055a22: 解脱謂八解脱。慈悲喜捨即四無量。一切佛 T1695_.33.0055a23: 不共法者菩薩地説。諸佛世尊有百四十不 T1695_.33.0055a24: 共佛法。謂諸如來三十二相・八十隨好・四一 T1695_.33.0055a25: 切種清淨・十力・四無所畏・三念住・三不護・ T1695_.33.0055a26: 大悲・無忘失法・永害習氣・及一切種妙智。是 T1695_.33.0055a27: 名一切佛不共法。其三十二相八十隨好十 T1695_.33.0055a28: 力四無所畏大悲無忘失法竝如前辨。四一 T1695_.33.0055a29: 切種清淨者。一一切種所依清淨。煩惱麁重 T1695_.33.0055b01: 習氣皆永盡故。又於自體如自所欲取住捨 T1695_.33.0055b02: 中自在而住。二一切種所縁清淨。謂於種種 T1695_.33.0055b03: 若化若變若所顯現一切所縁皆自在轉。三 T1695_.33.0055b04: 一切種心清淨。諸心麁重永遠離故一切善 T1695_.33.0055b05: 根皆積集故。四一切種智清淨。無明麁重永 T1695_.33.0055b06: 遠離故。又遍所知智無障礙智自在轉。三念 T1695_.33.0055b07: 住者謂諸如來於其長夜有如是欲。如何當 T1695_.33.0055b08: 令諸有情類於我善説法毘奈耶無倒行中如 T1695_.33.0055b09: 實隨住。如是長夜欲樂法主化御衆時。若所 T1695_.33.0055b10: 希欲或遂不遂不生雜染。由三念住略所顯 T1695_.33.0055b11: 故。此三復由三衆別。一一向正行。二一向邪 T1695_.33.0055b12: 行。三一分正行一分邪行。不生喜患但生大 T1695_.33.0055b13: 捨。三不護者謂諸如來三業清淨現行。永害 T1695_.33.0055b14: 習氣者。謂諸如來或於動轉或於瞻視或於 T1695_.33.0055b15: 言論或於安住似有煩惱。所起作業多不現 T1695_.33.0055b16: 行。一切習氣皆斷無餘。一切種妙智者總於 T1695_.33.0055b17: 諸法無顛倒智。所餘佛法如前已説 T1695_.33.0055b18: 經曰觀一切法若常若無常「皆不可得於諸如 T1695_.33.0055b19: 來廣設供養觀一切法若樂若苦皆不可得於 T1695_.33.0055b20: 諸如來廣設供養觀一切法若我若無我皆不 T1695_.33.0055b21: 可得於諸如來廣設供養觀一切法若淨若不 T1695_.33.0055b22: 淨皆不可得於諸如來」廣設供養 讃曰。自下 T1695_.33.0055b23: 第二觀察行相於中復三。一離四倒行二三 T1695_.33.0055b24: 門行。三離著生滅行。此則初也。異生多執身 T1695_.33.0055b25: 受心法以爲淨樂我常。爲破彼故説四諦理。 T1695_.33.0055b26: 既無常無樂無我無淨。令壓生死趣求二乘。 T1695_.33.0055b27: 二乘遂執眞實有彼無常等四。既有法執附 T1695_.33.0055b28: 著小果不欲大乘。世尊後説大般涅槃常樂 T1695_.33.0055b29: 我淨令捨小果趣求大乘。彼聞厭捨遂得佛 T1695_.33.0055c01: 果。此二倶是引攝方便非實道理。諸法實非 T1695_.33.0055c02: 此二四種。故有説言諸佛或説我或時説非 T1695_.33.0055c03: 我。諸法實相中無我無非我。餘三亦爾。今 T1695_.33.0055c04: 觀實相以設供養故觀諸法常無常等皆不可 T1695_.33.0055c05: 得 T1695_.33.0055c06: 經曰觀一切法若空若不空「皆不可得於諸如 T1695_.33.0055c07: 來廣設供養觀一切法若有相若無相皆不可 T1695_.33.0055c08: 得於諸如來廣設供養觀一切法若有願若無 T1695_.33.0055c09: 願皆不可得於諸如來」廣設供養 讃曰。此即 T1695_.33.0055c10: 第二三門行也。若是二乘觀苦爲空即空無 T1695_.33.0055c11: 我行故。觀集道全苦諦少分爲無願行。觀於 T1695_.33.0055c12: 滅諦爲無相行。欣厭事成。若大乘者觀遍計 T1695_.33.0055c13: 所執實我法爲空行。觀依他起爲無願行。觀 T1695_.33.0055c14: 圓成實爲無相行。又三皆通。空無相無願竝 T1695_.33.0055c15: 破凡夫妄想分別我法執等。故不空是凡執 T1695_.33.0055c16: 有願有相竝皆如是。其空等行此皆趣入方 T1695_.33.0055c17: 便之門。據理實相非空不空有願無願有相 T1695_.33.0055c18: 無相。今觀實相故不可得。推前一法達一切 T1695_.33.0055c19: 故。故論説言。舜若多者名爲空性。法性非空 T1695_.33.0055c20: 空之性故 T1695_.33.0055c21: 經曰觀一切法若遠離「若不遠離皆不可得於 T1695_.33.0055c22: 諸如來廣設供養觀一切法若寂靜若不寂靜 T1695_.33.0055c23: 皆不可得於諸如來」廣設供養 讃曰。凡夫 T1695_.33.0055c24: 妄想樂著生死性不寂靜有不遠離及不寂靜。 T1695_.33.0055c25: 爲破彼故説爲遠離及於寂靜。依於遠離及 T1695_.33.0055c26: 寂靜門破彼病。故以入於眞名爲遠離及寂 T1695_.33.0055c27: 靜等。據實法體非遠不遠非靜不靜。靜不靜 T1695_.33.0055c28: 等皆是入門故非法性。以實相體名言路絶 T1695_.33.0055c29: 尋思道息故遠離等皆不可得 T1695_.33.0056a01: 經曰於深般若「波羅蜜多書寫聽聞受持讀誦 T1695_.33.0056a02: 思惟修習廣爲有情宣説流布或自供養或轉 T1695_.33.0056a03: 施他於諸如來」廣設供養 讃曰。自下第三 T1695_.33.0056a04: 行門法行行。一書寫二聽聞。三受持。愛樂 T1695_.33.0056a05: 寶重不離於心。生死威儀願相隨故。四讀五 T1695_.33.0056a06: 誦六思惟七修習如説行也。八廣爲有情宣 T1695_.33.0056a07: 説流布。九自供養十施他。此十名爲行法行 T1695_.33.0056a08: 行。此中皆得自作教他讃歎隨喜慶慰。供養 T1695_.33.0056a09: 之中説自言者以對施他且復言自。據實而 T1695_.33.0056a10: 言自供教他讃歎隨喜慶慰竝得供養。施他 T1695_.33.0056a11: 書寫乃至教他施他讃歎等事竝名法行名爲 T1695_.33.0056a12: 供養。行十法行者獲福聚無量勝故無盡故。 T1695_.33.0056a13: 由攝他不息。廣如中邊論説 T1695_.33.0056a14: 經曰佛説如「是眞淨供養甚深理趣無上法已 T1695_.33.0056a15: 告金剛手菩薩等言若有得聞如是供養般若 T1695_.33.0056a16: 理趣無上法門信解受持讀誦修習速能圓滿 T1695_.33.0056a17: 諸菩薩行疾證無上」正等菩提 讃曰。此即 T1695_.33.0056a18: 第三歎經勝徳。以法供養即菩薩行故菩薩 T1695_.33.0056a19: 行速得圓滿 T1695_.33.0056a20: 經曰。爾時世尊「復依一切能善調伏如來之相 T1695_.33.0056a21: 爲諸菩薩宣説般若波羅蜜多攝受智密調伏 T1695_.33.0056a22: 有情甚深理趣」智藏法門 讃曰。明依觀照 T1695_.33.0056a23: 修行相中自下第二能善調伏智藏法門。由 T1695_.33.0056a24: 依觀照除忿等故文意有三準前應釋。此即 T1695_.33.0056a25: 第一總標所説法門之名。能善調伏者能除 T1695_.33.0056a26: 忿等名善調伏。攝受智密調伏有情者觀照 T1695_.33.0056a27: 之智微妙名密。此智爲藏具能攝受一切諸 T1695_.33.0056a28: 佛法所有功徳名爲攝受。亦名智藏。以此智 T1695_.33.0056a29: 藏能除自他忿恚等過故名調伏。此門義顯。 T1695_.33.0056b01: 由觀照智達法本性忿恚惡法竝能調伏 T1695_.33.0056b02: 經曰謂一切有情「平等性即忿平等性一切有 T1695_.33.0056b03: 情調伏性即忿調伏性一切有情眞法性即忿 T1695_.33.0056b04: 眞法性一切有情眞如性即忿眞如性一切有 T1695_.33.0056b05: 情法界性即忿法界性一切有情離生性即忿 T1695_.33.0056b06: 離生性一切有情實際性即忿實際性一切有 T1695_.33.0056b07: 情本空性即忿本空性一切有情無相性即忿 T1695_.33.0056b08: 無相性一切有情無願性即忿無願性一切有 T1695_.33.0056b09: 情遠離性即忿遠離性一切有情寂靜性即忿 T1695_.33.0056b10: 寂靜性一切有情不可得性即忿不可得性一 T1695_.33.0056b11: 切有情無所有性即忿無所有性一切有情難 T1695_.33.0056b12: 思議性即忿難思議性一切有情無戲論性即 T1695_.33.0056b13: 忿無戲論性一切有情如金剛性」即忿如金剛 T1695_.33.0056b14: 性 讃曰。此下第二正陳所説文中有二。初 T1695_.33.0056b15: 説十七實相即忿實相。後釋所由。此即初也。 T1695_.33.0056b16: 文分爲五。初以不二除斷無變三種實相以 T1695_.33.0056b17: 即於忿。他忿之時應作此念。法既平等何有 T1695_.33.0056b18: 瞋忿。法既離染忿能調我。法既無變忿性亦 T1695_.33.0056b19: 然。何須分別見他生忿而起恚惱。作此觀已 T1695_.33.0056b20: 故一切惑皆悉除滅。下皆準知。第二以實常 T1695_.33.0056b21: 徳性滅破眞境四種實相以即於忿。第三以 T1695_.33.0056b22: 非有離相不求三種實相以即於忿。第四以 T1695_.33.0056b23: 斷染法離生二種以即於忿。第五以無得虚 T1695_.33.0056b24: 僞深妙離言堅實五種以即於忿。如其次第 T1695_.33.0056b25: 一一配之。此中法門如前已辨故不解釋。煩 T1695_.33.0056b26: 惱之中瞋忿爲重此中偏擧。論實通餘一切 T1695_.33.0056b27: 染也。以忿即眞知本染盡。有情起忿有情本 T1695_.33.0056b28: 性即忿本性。人法本性皆即實相。無二分故。 T1695_.33.0056b29: 既知此已不見忿等故不應生煩惱之過 T1695_.33.0056c01: 經曰所以者何「一切有情眞調伏性即是無上 T1695_.33.0056c02: 正等菩提亦是般若波羅蜜多亦是諸佛」一切 T1695_.33.0056c03: 智智 讃曰。自下第二釋其所由。以有情本 T1695_.33.0056c04: 調伏性。實相即是法身無上正等菩提。此説 T1695_.33.0056c05: 實相本性菩提。亦是能觀觀照般若法性法 T1695_.33.0056c06: 相體不異故。如刀之利體無別故。由此故知 T1695_.33.0056c07: 忿之本性亦是諸佛一切智智。此有多解眞 T1695_.33.0056c08: 智俗智各得一名。第二解云一切智者佛也。 T1695_.33.0056c09: 又言智者佛所成智。此本性般若即佛之智。 T1695_.33.0056c10: 以忿即眞如亦即佛之智。故煩惱性即是覺 T1695_.33.0056c11: 分。更無異故。又復覺知是煩惱故永不起之。 T1695_.33.0056c12: 法性本同用不異故。又調伏性即是實相。菩 T1695_.33.0056c13: 提亦是實相。般若亦是諸佛智之本性。本性 T1695_.33.0056c14: 名智智之本故。四名雖有別體一故相即。智 T1695_.33.0056c15: 及智處皆名般若。義意同故 T1695_.33.0056c16: 經曰佛説如是「能善調伏甚深理趣智藏法 T1695_.33.0056c17: 已告金剛手菩薩等言若有得聞如是調伏般 T1695_.33.0056c18: 若理趣智藏法門信解受持讀誦修習能自調 T1695_.33.0056c19: 伏忿恚等過亦能調伏」一切有情 讃曰。自 T1695_.33.0056c20: 下第三歎經勝徳。此雜染失忿恚等者通諸 T1695_.33.0056c21: 染也 T1695_.33.0056c22: 經曰常生善趣「受諸妙樂現世怨敵」皆起慈 T1695_.33.0056c23: 心 讃曰。此即第二世間勝果。忿唯不善起 T1695_.33.0056c24: 必招苦。今離忿等故生善趣受勝樂果以無 T1695_.33.0056c25: 忿故。不惱於他故現怨家慈心相向 T1695_.33.0056c26: 經曰能善修行「諸菩薩行疾證無上」正等菩 T1695_.33.0056c27: 提 讃曰。此即出世勝善果也 T1695_.33.0056c28: 經曰爾時世尊「復依一切能善建立性平等法 T1695_.33.0056c29: 如來之相爲諸菩薩宣説般若波羅蜜多一切 T1695_.33.0057a01: 法性甚深理趣」最勝法門 讃曰。明行之中 T1695_.33.0057a02: 總有六段。自下末後二段顯依二法遍修之 T1695_.33.0057a03: 相。此段性平等性最勝法門。修觀實相人法 T1695_.33.0057a04: 平等皆遍滿故。後段有情住持勝藏法門。修 T1695_.33.0057a05: 觀觀照遍諸人法皆善縁故。此中有三此即 T1695_.33.0057a06: 第一總標所説法門之號。能善建立性平等 T1695_.33.0057a07: 法者性平等法謂即眞如遍於人法名性平 T1695_.33.0057a08: 等。此眞實性不可施設言説分別。今施設爲 T1695_.33.0057a09: 性平等法故名建立。眞實法性故名最勝法。 T1695_.33.0057a10: 令趣入故名爲門 T1695_.33.0057a11: 經曰謂一切有情「性平等故甚深般若波羅蜜 T1695_.33.0057a12: 多亦性平等一切法性平等故甚深般若波羅 T1695_.33.0057a13: 蜜多亦性平等一切有情性調伏故甚深般若 T1695_.33.0057a14: 波羅蜜多亦性調伏一切法性調伏故甚深般 T1695_.33.0057a15: 若波羅蜜多亦性調伏一切有情有實義故甚 T1695_.33.0057a16: 深般若波羅蜜多亦有實義一切法有實義故 T1695_.33.0057a17: 甚深般若波羅蜜多」亦有實義 讃曰。此下 T1695_.33.0057a18: 第二正陳所説於中有六。第一以人法遍滿 T1695_.33.0057a19: 離染眞理三種以即般若。皆同前門。第三名 T1695_.33.0057a20: 無變。此名眞理者前名眞法此名實義故。世 T1695_.33.0057a21: 出世間莫過二種。一有情二法。悟此二種即 T1695_.33.0057a22: 是般若波羅蜜多觀照之智。二種本性即成 T1695_.33.0057a23: 是實相般若波羅蜜多故皆相即 T1695_.33.0057a24: 經曰一切有情即眞如故「甚深般若波羅蜜多 T1695_.33.0057a25: 亦即眞如一切法即眞如故甚深般若波羅蜜 T1695_.33.0057a26: 多亦即眞如一切有情即法界故甚深般若波 T1695_.33.0057a27: 羅蜜多亦即法界一切法即法界故甚深般若 T1695_.33.0057a28: 波羅蜜多亦即法界一切有情即法性故甚深 T1695_.33.0057a29: 般若波羅蜜多亦即法性一切法即法性故甚 T1695_.33.0057b01: 深般若波羅蜜多亦即法性一切有情即實際 T1695_.33.0057b02: 故甚深般若波羅蜜多亦即實際一切法即實 T1695_.33.0057b03: 際故甚深般若波羅蜜多」亦即實際 讃曰。 T1695_.33.0057b04: 第二以人法實常徳性法體眞境四種以即 T1695_.33.0057b05: 般若 T1695_.33.0057b06: 經曰一切有情即本空故「甚深般若波羅蜜 T1695_.33.0057b07: 多亦即本空一切法即本空故甚深般若波羅 T1695_.33.0057b08: 蜜多亦即本空一切有情即無相故甚深般若 T1695_.33.0057b09: 波羅蜜多亦即無相一切法即無相故甚深般 T1695_.33.0057b10: 若波羅蜜多亦即無相一切有情即無願故甚 T1695_.33.0057b11: 深般若波羅蜜多亦即無願一切法即無願故 T1695_.33.0057b12: 甚深般若波羅蜜多」亦即無願 讃曰。第三 T1695_.33.0057b13: 以人法非有離相不求三種以即般若 T1695_.33.0057b14: 經曰一切有情即遠離故「甚深般若波羅蜜多 T1695_.33.0057b15: 亦即遠離一切法即遠離故甚深般若波羅蜜 T1695_.33.0057b16: 多亦即遠離一切有情即寂靜故甚深般若波 T1695_.33.0057b17: 羅蜜多亦即寂靜一切法即寂靜故甚深般若 T1695_.33.0057b18: 波羅蜜多」亦即寂靜 讃曰。第四以人法離 T1695_.33.0057b19: 染離生二種以即般若 T1695_.33.0057b20: 經曰一切有情不可得故「甚深般若波羅蜜多 T1695_.33.0057b21: 亦不可得一切法不可得故甚深般若波羅蜜 T1695_.33.0057b22: 多亦不可得一切有情無所有故甚深般若波 T1695_.33.0057b23: 羅蜜多亦無所有一切法無所有故甚深般若 T1695_.33.0057b24: 波羅蜜多亦無所有一切有情不思議故甚深 T1695_.33.0057b25: 般若波羅蜜多亦不思議一切法不思議故甚 T1695_.33.0057b26: 深般若波羅蜜多亦不思議一切有情無戲論 T1695_.33.0057b27: 故甚深般若波羅蜜多亦無戲論一切法無戲 T1695_.33.0057b28: 論故甚深般若波羅蜜多」亦無戲論 讃曰。 T1695_.33.0057b29: 第五以人法無得虚僞深妙離言四種以即 T1695_.33.0057c01: 般若 T1695_.33.0057c02: 經曰一切有情無邊際故「甚深般若波羅蜜 T1695_.33.0057c03: 多亦無邊際一切法無邊際故甚深般若波羅 T1695_.33.0057c04: 蜜多亦無邊際一切有情有業用故當知般若 T1695_.33.0057c05: 波羅蜜多亦有業用一切法有業用故當知般 T1695_.33.0057c06: 若波羅蜜多」亦有業用 讃曰。第六以人法 T1695_.33.0057c07: 廣大作用二種即於般若。以境廣大智亦如 T1695_.33.0057c08: 是。以境具有流轉業用般若亦有觀照境界 T1695_.33.0057c09: 除斷之用 T1695_.33.0057c10: 經曰佛説如是「性平等性甚深理趣最勝法已 T1695_.33.0057c11: 告金剛手菩薩等言若有得聞如是平等般若 T1695_.33.0057c12: 理趣最勝法門信解受持讀誦修習則能通達 T1695_.33.0057c13: 平等法性甚深般若」波羅蜜多 讃曰。第三 T1695_.33.0057c14: 歎徳。性平等性者眞如實相體性平等人法 T1695_.33.0057c15: 本性故名性平等性。則能通達平等法性由 T1695_.33.0057c16: 聞信等此性平等威神力故。故能通達平等 T1695_.33.0057c17: 法性。平等法性即深般若波羅蜜多。深般若 T1695_.33.0057c18: 波羅蜜多義合二種。一實相二觀照。今達實 T1695_.33.0057c19: 相由觀本性遍人法故。前文所即深般若者 T1695_.33.0057c20: 即是觀照。不爾如何實相般若亦有業用 T1695_.33.0057c21: 經曰於諸有情「心無罣礙疾證無上」正等菩 T1695_.33.0057c22: 提 讃曰。所依法性尚能通達。能依人法理 T1695_.33.0057c23: 亦無礙。罣者障也礙者拘礙。通達人法亦無 T1695_.33.0057c24: 障礙。達所依故能依亦達 T1695_.33.0057c25: 經曰爾時世尊「復依一切住持藏法如來之相 T1695_.33.0057c26: 爲諸菩薩宣説般若波羅蜜多一切有情住持 T1695_.33.0057c27: 遍滿甚深理趣」勝藏法門 讃曰。此第二段 T1695_.33.0057c28: 有情住持勝藏法門。修觀觀照遍諸人法皆 T1695_.33.0057c29: 善縁故。文中有三此即第一。標所説法門之 T1695_.33.0058a01: 名就中復二。初説依相後説其名。住持藏法 T1695_.33.0058a02: 者。住謂住止謂如來藏等無始有情皆依之 T1695_.33.0058a03: 住。或此先住諸有情中。持謂住持謂如來藏 T1695_.33.0058a04: 等住持有情。爲有情本亦能住持一切佛法 T1695_.33.0058a05: 所有種子。藏法者謂如來藏即無爲中含容 T1695_.33.0058a06: 無邊佛功徳故名之爲藏。一切有情住持遍 T1695_.33.0058a07: 滿謂如來藏遍滿依住有情身心。能持一切 T1695_.33.0058a08: 佛法功徳。此即一切殊勝寶藏。詮此教法名 T1695_.33.0058a09: 爲法門。如來藏義是根本名。故不説餘金剛 T1695_.33.0058a10: 藏等 T1695_.33.0058a11: 經曰謂一切有情「皆如來藏普賢菩薩」自體 T1695_.33.0058a12: 遍故 讃曰。自下第二正陳所説於中有四。 T1695_.33.0058a13: 此即第一。一切有情皆如來藏者如來藏者 T1695_.33.0058a14: 即是眞如在纒之名。出纒之時名法身故。藏 T1695_.33.0058a15: 謂庫藏諸佛所有一切功徳皆在其中名如來 T1695_.33.0058a16: 藏。現行功徳未能起故不名法身。又此眞性 T1695_.33.0058a17: 正實如來藏在纒中名如來藏。一切衆生皆 T1695_.33.0058a18: 有眞理故勝鬘云。夫生死者是如來藏。普賢 T1695_.33.0058a19: 菩薩自體遍故者。賢謂賢善。遍體三業一切 T1695_.33.0058a20: 賢善故名普賢。菩薩證此普賢善理。又其自 T1695_.33.0058a21: 體普皆賢善。三業等法一切皆賢。由是菩薩 T1695_.33.0058a22: 所證眞理。能證有爲自體等法。一切調順竝 T1695_.33.0058a23: 皆賢善又由此性體遍三業能令三業普皆賢 T1695_.33.0058a24: 善故名普賢。然今菩薩普賢本性即如來藏。 T1695_.33.0058a25: 故説普賢菩薩自體遍有情體故。有情者皆 T1695_.33.0058a26: 如來藏。廢用顯體名普賢遍 T1695_.33.0058a27: 經曰一切有情「皆金剛藏以金剛藏」所灌灑 T1695_.33.0058a28: 故 讃曰。此即第二。一切有情皆金剛藏即 T1695_.33.0058a29: 如來藏。堅實難壞能有破裂生死之徳名金 T1695_.33.0058b01: 剛藏。金剛藏菩薩能證於此金剛藏理。亦能 T1695_.33.0058b02: 獲得金剛藏智名金剛藏。然今一切有情本 T1695_.33.0058b03: 體皆金剛藏。然以般若金剛藏教灌灑身心 T1695_.33.0058b04: 悉得堅實破裂生死堅固之法。故知有情皆 T1695_.33.0058b05: 金剛藏。灌者入身心之義。灑者破生死之業。 T1695_.33.0058b06: 以彼展轉金剛藏教所灌灑時破生死故 T1695_.33.0058b07: 經曰一切有情「皆正法藏一切皆隨」正語轉 T1695_.33.0058b08: 故 讃曰。此即第三。一切有情皆正法藏正 T1695_.33.0058b09: 法即是般若眞教。藏謂庫藏一切有情皆是 T1695_.33.0058b10: 正法之庫藏也。以諸有情皆能隨順正語轉 T1695_.33.0058b11: 故。言正語者謂順理語即是。契經謂諸有情 T1695_.33.0058b12: 皆能隨順正語而轉。轉謂動轉能依正語聖 T1695_.33.0058b13: 教法行得堅實法故。有情性相竝名有情。從 T1695_.33.0058b14: 諸有情發起正語。故諸有情名正法藏 T1695_.33.0058b15: 經曰一切有情「皆妙業藏一切事業」加行依 T1695_.33.0058b16: 故 讃曰。此即第四。一切有情皆妙業藏。妙 T1695_.33.0058b17: 業即是菩薩所有諸善三業藏。義同前。一切 T1695_.33.0058b18: 有情皆是菩薩妙業庫藏。菩薩欲起諸善事 T1695_.33.0058b19: 業皆爲有情。或爲證彼有情本性或欲拔彼 T1695_.33.0058b20: 生死苦惱發起加行。故有情是加行所依。所 T1695_.33.0058b21: 依即藏。從諸有情起妙業故。上來四種第一 T1695_.33.0058b22: 法體談本藏故。第二法用破生死故。第三教 T1695_.33.0058b23: 依無倒本故。第四徳依諸徳本故。若不能曉 T1695_.33.0058b24: 與此相違 T1695_.33.0058b25: 經曰佛説如是「有情住持甚深理趣勝藏法已 T1695_.33.0058b26: 告金剛手菩薩等言若有得聞如是遍滿般若 T1695_.33.0058b27: 理趣勝藏法門信解受持讀誦修習則能通達 T1695_.33.0058b28: 勝藏法性疾證無上」正等菩提 讃曰。自下 T1695_.33.0058b29: 第三歎經勝徳。勝藏法性即如來藏等四種 T1695_.33.0058c01: 勝藏。法本性故。由今聞等故後通達 T1695_.33.0058c02: 經曰爾時世尊「復依究竟無邊際法如來之相 T1695_.33.0058c03: 爲諸菩薩宣説般若波羅蜜多究竟住持法義 T1695_.33.0058c04: 平等」金剛法門 讃曰。自下第三二段明行 T1695_.33.0058c05: 得果於中分二。初無邊無際究竟法門。得二 T1695_.33.0058c06: 果時廣深一味極殊勝故自利果徳。後甚深 T1695_.33.0058c07: 理趣無上法門。得二果已自利利他爲三界 T1695_.33.0058c08: 主隨諸有情所願皆從。利他果徳。此即初段。 T1695_.33.0058c09: 就此初段中文有其三。此即第一總標所説 T1695_.33.0058c10: 法門之號。於中復二。初説所依後辨其名。究 T1695_.33.0058c11: 竟者最勝義。第一義無上義窮極義。無邊者 T1695_.33.0058c12: 廣無際者深。此意説言。佛身最勝廣深之法。 T1695_.33.0058c13: 究竟住持法義平等者。究竟者同前釋。住者 T1695_.33.0058c14: 依止持者住持。法者能詮文字之教。義者所 T1695_.33.0058c15: 詮理趣之義。平等者相似義不異義。金剛者 T1695_.33.0058c16: 堅實義能破義。謂最勝依止住持教理不異 T1695_.33.0058c17: 破壞生死。法門謂法義皆能無邊際等故。又 T1695_.33.0058c18: 究竟住持住持一切諸佛法故。法義平等相 T1695_.33.0058c19: 順無二。金剛法者能破生死堅實法門 T1695_.33.0058c20: 經曰謂甚深般若「波羅蜜多無邊故一切如 T1695_.33.0058c21: 來」亦無邊 讃曰。此下第二正陳所説。前性 T1695_.33.0058c22: 平等性最勝法門中。説一切有情無邊等故甚 T1695_.33.0058c23: 深般若波羅蜜多亦無邊。般若既通實相觀照 T1695_.33.0058c24: 文字等五。三身如來隨亦無邊。實相之理法 T1695_.33.0058c25: 身無邊。觀照之智報身無邊。依此二種化身 T1695_.33.0058c26: 應物隨縁。即現業用無邊。無邊者廣量難測 T1695_.33.0058c27: 故。諸根相好一一無邊。無限善根所引生故」 T1695_.33.0058c28: 經曰甚深般若「波羅蜜多無際故一切如來」 T1695_.33.0058c29: 亦無際 讃曰。無際者深妙難知故。亦由三 T1695_.33.0059a01: 劫難修所得故。深般若名爲無際。此成三身 T1695_.33.0059a02: 亦名無際。非是二乘凡夫等類十地菩薩所 T1695_.33.0059a03: 能知故 T1695_.33.0059a04: 經曰甚深般若「波羅蜜多一味故一切法」亦 T1695_.33.0059a05: 一味 讃曰。此能觀觀照及所觀理方便等 T1695_.33.0059a06: 五法皆一味故名爲平等。一味者一相義。謂 T1695_.33.0059a07: 無相和合義無分別義。又一味者堅實故離 T1695_.33.0059a08: 苦樂相無歡戚故。其一切法若教若義皆亦 T1695_.33.0059a09: 一味。隨二般若無乖諍故。佛地經説。譬如三 T1695_.33.0059a10: 十三天未入雜林。終不能於若事若受無我 T1695_.33.0059a11: 我所和合受用。若入雜林即無分別隨意受 T1695_.33.0059a12: 用。由此雜林有如是徳能令諸天入此林者。 T1695_.33.0059a13: 天諸果報若事若受無所思惟和合受用。如 T1695_.33.0059a14: 是菩薩若未證得無生法忍終不能得平等之 T1695_.33.0059a15: 心平等之捨。乃與一切聲聞獨覺無有差別。 T1695_.33.0059a16: 有二想故。彼不能住受用和合一味事智。若 T1695_.33.0059a17: 已證得無生法忍遣二想故得平等心。遂與 T1695_.33.0059a18: 聲聞獨覺差別。由平等心而能住捨受用和 T1695_.33.0059a19: 合一味事智。彼論説言。三十三天有一雜林 T1695_.33.0059a20: 諸天和合福力所感。令諸天衆不在此林宮 T1695_.33.0059a21: 殿等事苦樂受等勝劣有異。有我我所差別 T1695_.33.0059a22: 受用。若在此林若事若受都無勝劣。皆同上 T1695_.33.0059a23: 妙無我我所和合受用。能令平等和合受用 T1695_.33.0059a24: 故名雜林。此由諸天各修平等和合福業増 T1695_.33.0059a25: 上力故。令彼諸天本識變現同處同時同一 T1695_.33.0059a26: 相法。由彼雜林増上力故。令彼轉識亦同變 T1695_.33.0059a27: 現雖各受用而謂無別。如是地前地上菩薩 T1695_.33.0059a28: 差別無差別亦復如是。二相無相所引生故 T1695_.33.0059a29: 未得無生及得別。故即彼經云。又如種種大 T1695_.33.0059b01: 小衆流未入大海各別所依。異水少水水有 T1695_.33.0059b02: 増減。隨其水業所作各異。少分依持水族生 T1695_.33.0059b03: 命。若入大海無別所依水無差別水無限量 T1695_.33.0059b04: 水無増減。所作業一廣大依持水族生命。如 T1695_.33.0059b05: 是菩薩若未證入如來清淨法界大海各別所 T1695_.33.0059b06: 依。異智少智智有増減。隨其智業所作各異。 T1695_.33.0059b07: 少分衆生成熟善根之所依止。若已證入如 T1695_.33.0059b08: 來清淨法界大海無別所依。智無限量智無 T1695_.33.0059b09: 増減受用和合一味事智無量衆生成熟善根 T1695_.33.0059b10: 之所依止。彼論説言。水別所依種種地方爲 T1695_.33.0059b11: 所依故。菩薩所依別別如來爲所依故。異水 T1695_.33.0059b12: 者清濁灰美水差別故。菩薩異智者各別勝 T1695_.33.0059b13: 解所修成故。所餘法譬隨義可知。菩薩既然。 T1695_.33.0059b14: 故修成時成佛之位三身萬徳各唯一味 T1695_.33.0059b15: 經曰甚深般若「波羅蜜多究竟故一切法」亦 T1695_.33.0059b16: 究竟 讃曰。此觀照及境文字等五最勝第 T1695_.33.0059b17: 一名爲究竟。諸法及義隨般若亦爾。此中意 T1695_.33.0059b18: 顯。由深般若因位・文字・眷屬・境界・無邊無 T1695_.33.0059b19: 際一味究竟。所行之行得三身果。所説法義 T1695_.33.0059b20: 隨身亦爾。有深般若諸法本性。本性既一味 T1695_.33.0059b21: 究竟故法亦爾 T1695_.33.0059b22: 經曰佛説如是「無邊無際究竟理趣金剛法 T1695_.33.0059b23: 已告金剛手菩薩等言若有得聞如是究竟般 T1695_.33.0059b24: 若理趣金剛法門信解受持讀誦修習一切障 T1695_.33.0059b25: 法皆悉消除定得如來執金剛性疾證無上」 T1695_.33.0059b26: 正等菩提 讃曰。此即第三歎經勝徳。既聞 T1695_.33.0059b27: 般若及佛三身所有法義無邊際等。一切障 T1695_.33.0059b28: 法皆悉銷除定得如來執金剛性。謂領受此 T1695_.33.0059b29: 能破生死眞實本性眞如法界。疾證無上正 T1695_.33.0059c01: 等菩提。此中具有滅惡攝善二種勝徳 T1695_.33.0059c02: 經曰爾時世尊「復依遍照如來之相爲諸菩 T1695_.33.0059c03: 薩宣説般若波羅蜜多得諸如來祕密法性及 T1695_.33.0059c04: 一切法無戲論性大樂金剛不空神呪金剛法 T1695_.33.0059c05: 門初中後位最勝第一甚深理趣」無上法門 T1695_.33.0059c06: 讃曰。此第二段甚深理趣無上法門。得二果 T1695_.33.0059c07: 已自利利他爲三界主隨諸有情所願皆從利 T1695_.33.0059c08: 他果徳。遍照智者即一切智一切種智。如睡 T1695_.33.0059c09: 夢覺如蓮華開。通達諸法遍能自利及利他 T1695_.33.0059c10: 盡名爲遍照。得諸如來祕密法性。得謂獲證。 T1695_.33.0059c11: 謂此法門能得祕密等。可貴可重名祕幽隱 T1695_.33.0059c12: 難知名密。即是有爲一切殊勝幽微諸法謂 T1695_.33.0059c13: 菩提是。及一切法無戲論性即眞法界。離諸 T1695_.33.0059c14: 名言及分別故。大樂者得無漏樂。樂有五種。 T1695_.33.0059c15: 一因樂二受樂三苦對治樂四斷受樂五無惱 T1695_.33.0059c16: 害樂。此中有四。一出離樂二遠離樂三菩提 T1695_.33.0059c17: 樂四涅槃樂。今得此五及後四種故言大樂。 T1695_.33.0059c18: 遍滿法界倶是樂故。金剛者能破義一切障 T1695_.33.0059c19: 法悉能破故。不空者顯此妙法非空無果必 T1695_.33.0059c20: 有靈驗殊勝異果名爲不空。神呪者神謂聖 T1695_.33.0059c21: 徳理事自在。呪謂總持謂十方佛共有聖徳 T1695_.33.0059c22: 名之爲神。以一略言具一切佛法所有功徳。 T1695_.33.0059c23: 破滅一切生死怨敵。總含諸徳故名總持。此 T1695_.33.0059c24: 名爲呪。金剛法性者諸佛般若堅實諸法此 T1695_.33.0059c25: 爲第一故名法性。此上所詮法門所得行。以 T1695_.33.0059c26: 下總是能得法門。初中後位者謂此經中初 T1695_.33.0059c27: 説中説後説三位。或發心修行證得三位。或 T1695_.33.0059c28: 聽聞修行離欲三位。此爲最勝無二第一無 T1695_.33.0059c29: 上法行。由此法門最第一故能證如來祕密 T1695_.33.0060a01: 法性等 T1695_.33.0060a02: 經曰謂大貪等「最勝成就令大菩薩」大樂最 T1695_.33.0060a03: 勝成就 讃曰。自下第二正陳所説文中有 T1695_.33.0060a04: 二。初以三復次説菩薩行十惡業道等因所得 T1695_.33.0060a05: 果利。後三復次説陀羅尼。初中有三復次。初 T1695_.33.0060a06: 復次中有二。初明惡業道貪等爲因所得果 T1695_.33.0060a07: 利。後明善業道般若爲因所得果利。明貪等 T1695_.33.0060a08: 爲因中初明自利果。後明利他果。明自利果 T1695_.33.0060a09: 中明由貪等爲因展轉得四種果。一由貪等 T1695_.33.0060a10: 爲因得大樂。二大樂爲因得大覺。三大覺爲 T1695_.33.0060a11: 因得能降四魔。四降四魔爲因得自在。云何 T1695_.33.0060a12: 名爲謂大貪等最勝成就。所謂菩薩於其因 T1695_.33.0060a13: 中翻其生死十惡業道。自行出世十惡業道。 T1695_.33.0060a14: 一能殺生。謂斷衆生生死流轉斷是殺義。二 T1695_.33.0060a15: 不與取。無有與者自然攝取是無他求自攝 T1695_.33.0060a16: 益義。三欲邪行。了知欲爲邪而修於正行。 T1695_.33.0060a17: 若分別欲實知唯邪如有頌言。佛説貪恚癡 T1695_.33.0060a18: 皆從分別起。淨不淨顛倒此亦爲縁生。淨不 T1695_.33.0060a19: 淨顛倒爲縁而有者彼自性皆無故顯非眞 T1695_.33.0060a20: 實。四妄語。若於妄中能説爲妄。如有頌言一 T1695_.33.0060a21: 切虚妄法世尊如實説。於虚妄法中諸行最 T1695_.33.0060a22: 虚妄。五離間語。云何貝戍尼謂常居最勝空。 T1695_.33.0060a23: 貝戍尼言顯目離間語密詮常勝空。貝表勝 T1695_.33.0060a24: 義戍表空義尼表常義。今取密義。六麁惡語。 T1695_.33.0060a25: 云何波魯師謂善安住所知彼岸。此波魯師 T1695_.33.0060a26: 顯目麁惡語密詮住彼岸。彼岸即是一切智。 T1695_.33.0060a27: 佛於其中能善安住名波魯師。七綺間語。若 T1695_.33.0060a28: 正説法品類差別。八貪欲。攝大乘説若有數 T1695_.33.0060a29: 數欲自證得無上靜慮。此意但説從散引生 T1695_.33.0060b01: 但言貪定。謂起大貪欲欲無上菩提。貪於生 T1695_.33.0060b02: 死度脱有情名爲貪欲。九嗔恚。若於其心能 T1695_.33.0060b03: 正憎害一切煩惱。已斷已滅是憎害義。十邪 T1695_.33.0060b04: 見。若一切處遍行邪性皆如實見。即見一切 T1695_.33.0060b05: 虚妄分別邪亂爲性。雖諸菩薩密行十惡業 T1695_.33.0060b06: 道今擧意業大貪爲首。據實通行三業爲因。 T1695_.33.0060b07: 由此菩薩最勝成就行此十因故感前五種樂。 T1695_.33.0060b08: 勝於凡位所有諸樂故名最勝。又大樂者謂 T1695_.33.0060b09: 五修果離種種相得法苑樂。如前已辨 T1695_.33.0060b10: 經曰大樂最勝成就「令大菩薩一切如來」大 T1695_.33.0060b11: 覺最勝成就 讃曰。證得五樂法苑樂故能 T1695_.33.0060b12: 得大覺覺自及他若理若事。菩薩位得一切 T1695_.33.0060b13: 佛因佛位名得大覺圓滿 T1695_.33.0060b14: 經曰一切如來「大覺最勝成就令大菩薩降 T1695_.33.0060b15: 伏一切」大魔最勝成就 讃曰。由覺事理自 T1695_.33.0060b16: 他邪正故能永斷四種大魔 T1695_.33.0060b17: 經曰降伏一切「大魔最勝成就令大菩薩普大 T1695_.33.0060b18: 三界」自在最勝成就 讃曰。由降四魔超過 T1695_.33.0060b19: 三界。得尊位果故普大三界。不爲生死四魔 T1695_.33.0060b20: 所壞故名自在。略説自在有其十種。謂壽自 T1695_.33.0060b21: 在。心自在。衆具自在。此三因施度圓滿。業自 T1695_.33.0060b22: 在生自在由戒度圓滿。勝解自在由忍度圓 T1695_.33.0060b23: 滿。願自在由勤度圓滿。神力自在由定度圓 T1695_.33.0060b24: 滿。智自在法自在由般若度圓滿。如攝論等 T1695_.33.0060b25: 第九卷説。此十自在以宗而説名自利果。證 T1695_.33.0060b26: 得之時亦有分位故佛自在普大於三界。故 T1695_.33.0060b27: 有頌言。天地此界多聞室。逝宮天處十方無。 T1695_.33.0060b28: 丈夫牛王大沙門。尋地山林遍無等故佛世 T1695_.33.0060b29: 尊普大三界。略而言之清淨法界大圓鏡智 T1695_.33.0060c01: 平等性智妙觀察智成所作智福徳智慧二種 T1695_.33.0060c02: 莊嚴故爲最勝 T1695_.33.0060c03: 經曰普大三界「自在最勝成就令大菩薩能 T1695_.33.0060c04: 無遺餘拔有情界利益安樂一切有情」畢竟 T1695_.33.0060c05: 大樂最勝成就 讃曰。上明自利下明利他 T1695_.33.0060c06: 於中有二。初明廣大第一之心利他之行。所 T1695_.33.0060c07: 以者何。下後明常心不顛倒心利他之行。 T1695_.33.0060c08: 能無遺餘拔有情界者即所有衆生。衆生所 T1695_.33.0060c09: 攝卵生胎生濕生化生若有色若無色若有想 T1695_.33.0060c10: 若無想若非有想若非無想竝皆拔苦而與其 T1695_.33.0060c11: 樂。無一衆生非悲智境故無遺餘。遺者遺落 T1695_.33.0060c12: 失沒之義。餘者剩杖殘不盡義。拔謂拔濟拔 T1695_.33.0060c13: 諸有情無一有情遺落失沒剩杖殘叢而不拔 T1695_.33.0060c14: 者。意樂遍滿十方三界五趣四生。故名廣大 T1695_.33.0060c15: 心也。利益安樂畢竟大樂最勝成就者利益 T1695_.33.0060c16: 有十利。謂菩薩地説。一純利・二共利・三利益 T1695_.33.0060c17: 種類利・四安樂種類利・五因攝利・六果攝利・ T1695_.33.0060c18: 七此世利・八他世利・九畢竟利・十不畢竟利。 T1695_.33.0060c19: 安樂有五如前已説。又攝善名利益離惡名 T1695_.33.0060c20: 安樂。等有十對解如唯識疏。畢竟大樂所謂 T1695_.33.0060c21: 涅槃金剛經云。我皆令入無餘涅槃。彼通三 T1695_.33.0060c22: 乘但説涅槃不説餘者。今取菩提及涅槃樂。 T1695_.33.0060c23: 即是有爲無爲一切無漏所有功徳。令諸有 T1695_.33.0060c24: 情怡適調順無所違損。無所逼惱故名大樂。 T1695_.33.0060c25: 即第一心欲令有情住極勝處故名第一 T1695_.33.0060c26: 經曰所以者何「乃至生死流轉住處有勝智 T1695_.33.0060c27: 者齊此常能以無等法饒益有情」不入寂滅 T1695_.33.0060c28: 讃曰。所以者何徴其所由拔諸有情能無遺 T1695_.33.0060c29: 餘致涅槃界之所以者何謂是也乃至生死流 T1695_.33.0061a01: 轉住處者能盡未來時無限也。能隨十方一 T1695_.33.0061a02: 切有情生死流轉之時時名節。十方世界住 T1695_.33.0061a03: 處所在即顯處廣時廣。有勝智者謂能共離 T1695_.33.0061a04: 我及我所。離人法執名勝智者。生法二智悉 T1695_.33.0061a05: 皆圓滿即是其言心不顛倒也。名勝智者離 T1695_.33.0061a06: 二執故。齊此常能以無等法饒益有情不入 T1695_.33.0061a07: 寂滅。齊十方界處齊未來際生死之時。常 T1695_.33.0061a08: 能以此第一最勝無等類法利樂有情。有情 T1695_.33.0061a09: 無限入涅槃期不可窮盡故。勝智者隨諸有 T1695_.33.0061a10: 情不入寂滅。何以故。以無法執及有情執無 T1695_.33.0061a11: 自他相故。利有情常無窮盡。如世父母拔濟 T1695_.33.0061a12: 男女心生悲愍無自他相。不憚劬勞故能長 T1695_.33.0061a13: 時生悲濟意。菩薩亦爾。故名常心。因中四心 T1695_.33.0061a14: 既圓滿已故至佛位能益有情無盡限期。常 T1695_.33.0061a15: 能濟拔十方法界皆度脱盡。即是金剛四種 T1695_.33.0061a16: 心因得四果也 T1695_.33.0061a17: 經曰又以般若「波羅蜜多方便善巧成立勝智 T1695_.33.0061a18: 善辦一切清淨事業能令諸有」皆得清淨 讃 T1695_.33.0061a19: 曰。初復次中上來以貪等爲因所得果利。此 T1695_.33.0061a20: 以般若爲因所得果利。方便者由智慧力隨 T1695_.33.0061a21: 諸有情病行機器意樂應時即爲顯現説法等 T1695_.33.0061a22: 事。故名方便。曲順時宜令其入道之前加行 T1695_.33.0061a23: 名爲方便。如在路行見人逐兎。他問見不應 T1695_.33.0061a24: 坐答言。我實不見爲護殺事即現坐相云我 T1695_.33.0061a25: 不見。非是立時我不見也。不犯妄言護殺事 T1695_.33.0061a26: 成。菩薩亦爾。欲令衆生捨僞入眞。於無名法 T1695_.33.0061a27: 以名字説隨其輕重時節所宜。應機而説令 T1695_.33.0061a28: 其入道。以象表無象以言表無言。不稱其眞 T1695_.33.0061a29: 故名方便。妙得其趣應物隨時處事之間。亦 T1695_.33.0061b01: 不曾失故名善巧。成立勝智由此善巧爲其 T1695_.33.0061b02: 因故。果得勝智。勝智即是二智所攝。方便善 T1695_.33.0061b03: 巧波羅蜜多。智之差別有其二種。一迴向二 T1695_.33.0061b04: 拔濟此迴向也。究竟歸一切智故。善辨一切 T1695_.33.0061b05: 清淨事業者謂神通・記心・漏盡・三種。福智二 T1695_.33.0061b06: 因自他二利一切善事悉皆善辨。能令諸有皆 T1695_.33.0061b07: 得清淨者三有九有因果雙亡。生死染汚悉 T1695_.33.0061b08: 皆銷滅故名清淨。即一切惡悉皆除滅。前貪 T1695_.33.0061b09: 等爲因雖有二利宗在利他。起四種心此以 T1695_.33.0061b10: 般若爲因能修善盡能除惡盡。菩提之心既 T1695_.33.0061b11: 有三種所得果利亦有其三。雖前門説貪等 T1695_.33.0061b12: 爲因體即般若以異名説。一切皆以般若爲 T1695_.33.0061b13: 性。此上總是初復次解 T1695_.33.0061b14: 經曰又以貪等「調伏世間普遍恒時乃至諸 T1695_.33.0061b15: 有皆令清淨」自然調伏 讃曰。自下第二重解 T1695_.33.0061b16: 貪等所得果利於中有二。初明利他後明自 T1695_.33.0061b17: 利。此利他也。謂以貪等調伏世間等者謂佛 T1695_.33.0061b18: 菩薩觀諸有情多慳所蔽。雖有珍財不能修 T1695_.33.0061b19: 福亦不自用。如割身肉深生痛惜。菩薩知其 T1695_.33.0061b20: 因慳所蔽増長惡業當墮惡趣無有出期。遂 T1695_.33.0061b21: 起大貪集其財寶。令捨慳吝不起惡業。菩薩 T1695_.33.0061b22: 實是後得智中大悲之心起此貪等。不爲己 T1695_.33.0061b23: 身名利諸衆眷屬恭敬。故起一貪増百千善。 T1695_.33.0061b24: 由是善財求善知識。遇見一王殺縛鞭杖無 T1695_.33.0061b25: 量衆生。善財心悔王語之言。此諸衆生愚鈍 T1695_.33.0061b26: 恨悷若不苦楚終不調伏。故我苦之。善財方 T1695_.33.0061b27: 解如仙譽國王殺五百波羅門更増功徳。此 T1695_.33.0061b28: 亦如是。一切十惡所有業道皆準此知。故起 T1695_.33.0061b29: 貪時菩薩大利 T1695_.33.0061c01: 經曰又如蓮華「形色光淨不爲一切穢物所染 T1695_.33.0061c02: 如是貪等饒益世間住過有過」常不能染 讃 T1695_.33.0061c03: 曰。此明貪等自利之行。菩薩身心起此貪等 T1695_.33.0061c04: 形色光淨。不爲一切穢物煩惱所能染汚。故 T1695_.33.0061c05: 留煩惱助願受生作大自在。若是佛者似其 T1695_.33.0061c06: 貪等以此貪等饒益有情。設住煩惱過失之 T1695_.33.0061c07: 心住餘有漏善無記心名爲有過。過是漏義。 T1695_.33.0061c08: 於此三性一切時中不能染汚。如蓮華等雖 T1695_.33.0061c09: 出泥中泥不能染。菩薩之心亦復如是 T1695_.33.0061c10: 經曰又大貪等「能得清淨大樂大財三界自在 T1695_.33.0061c11: 常能堅固」饒益有情 讃曰。此即第三復次 T1695_.33.0061c12: 重釋。又大貪等者謂我貪等。貪名貪好。恐身 T1695_.33.0061c13: 造惡當墮生死。貪爲自身修道離苦。故維摩 T1695_.33.0061c14: 云。寧起我見如須彌山不起空見如毛髮許。 T1695_.33.0061c15: 以空邪見無斷修故。若貪有我恐増惡名便 T1695_.33.0061c16: 増修道。因以貪等果得大樂七種聖財法界 T1695_.33.0061c17: 珍財爲三界主。不爲過染得十自在。於一切 T1695_.33.0061c18: 時於一切處於一切事堅固饒益一切有情。 T1695_.33.0061c19: 有情饒益即菩薩利。此中三種由昔因中或在 T1695_.33.0061c20: 果位能以貪等爲因修習。故在果位得果無 T1695_.33.0061c21: 邊。初是實行爲返惡故説相似貪。第二大悲 T1695_.33.0061c22: 所逼説相似貪。第三爲求利己説相似貪。然 T1695_.33.0061c23: 正起行生死煩惱惡業皆滅。故染貪等一切 T1695_.33.0061c24: 皆亡如何説起
T1695_.33.0062a09: 受持者一切障滅隨心所欲無不成辨疾證無 T1695_.33.0062a10: 上正等菩提。爾時如來復説神呪納慕薄伽
T1695_.33.0062a22: 忘疾證無上」正等菩提 讃曰。自下第二段三 T1695_.33.0062a23: 復次呪。此第一呪。歎徳如文。諸佛口同説心 T1695_.33.0062a24: 皆共護念。護者加持念者記憶。諸佛之心加 T1695_.33.0062a25: 持不忘。隨心所欲除諸惡願善者皆從。其第 T1695_.33.0062a26: 二呪歎徳之中出生諸佛名之爲母。一切諸 T1695_.33.0062a27: 佛生其本故。宿住智者所生之處皆得妙智 T1695_.33.0062a28: 知過去世住劫等事。善惡因果皆能了知。即 T1695_.33.0062a29: 宿住智。其第三呪歎徳之中具大威者衆徳 T1695_.33.0062b01: 莊嚴一切敬畏。力者能伏一切。所聞正法總 T1695_.33.0062b02: 持不忘者得法義持。念慧明記應永不忘。故 T1695_.33.0062b03: 此中所釋逐彼歎文。所餘異文準義可解 T1695_.33.0062b04: 經曰爾時世尊「説是呪已告金剛手菩薩等言 T1695_.33.0062b05: 若諸有情於毎日旦至心聽誦如是般若波羅 T1695_.33.0062b06: 蜜多甚深理趣最勝法門無間斷者諸惡業障 T1695_.33.0062b07: 皆得消滅諸勝喜樂」常現在前 讃曰。自下第 T1695_.33.0062b08: 三歎經勝徳於中分二。初別歎此處一段法 T1695_.33.0062b09: 門。第二總歎一卷經徳。就初之中文有其三。 T1695_.33.0062b10: 初歎滅惡攝善徳。次歎種因方遇徳。後歎所 T1695_.33.0062b11: 在應尊徳。初歎之中初總歎斷惡得善徳。後 T1695_.33.0062b12: 別歎引生諸善徳。此爲初也 T1695_.33.0062b13: 經曰大樂金剛「不空神呪現身必得究竟成滿 T1695_.33.0062b14: 一切如來金剛祕密最勝成就不久當得大執 T1695_.33.0062b15: 金剛」及如來性 讃曰。自下別歎引生諸善 T1695_.33.0062b16: 徳。於中有三。一成滿大樂金剛呪。二成就金 T1695_.33.0062b17: 剛祕祕法。此即教行及理法寶現前必得。三 T1695_.33.0062b18: 得執金剛如來性此在佛位大執金剛謂佛眞 T1695_.33.0062b19: 智。如來性者即是法身果法寶也。此後二果 T1695_.33.0062b20: 因位不成故言當得至佛得故 T1695_.33.0062b21: 經曰若有情類「未多佛所植衆善根久發大願 T1695_.33.0062b22: 於此般若波羅蜜多甚深理趣最勝法門不能 T1695_.33.0062b23: 聽聞書寫讀誦供養恭敬」思惟修習 讃曰。此 T1695_.33.0062b24: 下第二種因方遇徳。凡所修習行願必兼。若 T1695_.33.0062b25: 先無二不能於此起十法行。於中有七。一聽 T1695_.33.0062b26: 聞二書寫三讀四誦五供養恭敬六思惟七修 T1695_.33.0062b27: 習。餘三法行亦復如是。謂施他受持開演三 T1695_.33.0062b28: 種。此中之書寫尚由因遇。況復受持等。此等 T1695_.33.0062b29: 都明無因不遇 T1695_.33.0062c01: 經曰要多佛所「植衆善根久發大願乃能於此 T1695_.33.0062c02: 甚深理趣最勝法門下至聽聞一句一字況能 T1695_.33.0062c03: 具足」讀誦受持 讃曰。自下正論有因方遇。 T1695_.33.0062c04: 其文可解。義準前知。不能具説十種竝然」 T1695_.33.0062c05: 經曰若諸有情「供養恭敬尊重讃歎八十殑伽 T1695_.33.0062c06: 沙等倶胝那庾多佛乃能具足聞此般若波羅 T1695_.33.0062c07: 蜜多」甚深理趣 讃曰。上明一句一字尚假 T1695_.33.0062c08: 先因。此明從首至終故資多行。四事倶羅號 T1695_.33.0062c09: 爲供養。三業虔奉立恭敬名。頂載慇懃復稱 T1695_.33.0062c10: 尊重。先談不已又名讃歎。殑伽者恒神之名。 T1695_.33.0062c11: 等者相似。佛數齊均與沙相似。此河之中純 T1695_.33.0062c12: 沙無石。如今渭水無石唯沙。倶胝者百萬也。 T1695_.33.0062c13: 那庾多者萬萬也。一顆沙爲一倶胝那庾多。 T1695_.33.0062c14: 佛令供養等八十殑伽沙百萬之萬萬佛。乃 T1695_.33.0062c15: 能具足聞此深經。不爾。無能具聞深義。以經 T1695_.33.0062c16: 深理非是小智下愚所知。故假大因。今方修 T1695_.33.0062c17: 遇。歡哉今者幸遇靈文 T1695_.33.0062c18: 經曰若他方所「流行此經一切天人阿素洛等 T1695_.33.0062c19: 皆應供養如佛制多有置此經在身或手諸天 T1695_.33.0062c20: 人等」皆應禮敬 讃曰。自下第三所在應尊 T1695_.33.0062c21: 徳。在處處尊在人人貴。隨文可解。佛制多者 T1695_.33.0062c22: 舊云支提。即塔廟。塔廟安置化身遺骨尚可 T1695_.33.0062c23: 敬嚴。況此法身能無供養 T1695_.33.0062c24: 經曰若有情類「受持此經多倶胝劫得宿住智 T1695_.33.0062c25: 常勤精進修諸善法惡魔外道不能稽留四大 T1695_.33.0062c26: 天王及餘天衆常隨擁衞未曾暫捨終不横死 T1695_.33.0062c27: 枉遭衰患諸佛菩薩常共護持令一切時善増 T1695_.33.0062c28: 惡減於諸佛土隨願往生乃至菩提」不墮惡 T1695_.33.0062c29: 趣 讃曰。自下第二總歎一卷經之勝徳。於 T1695_.33.0063a01: 中有二。初略別歎。後總結歎。此即初也。於中 T1695_.33.0063a02: 有十徳。一多劫得宿住智。二所生常精進修 T1695_.33.0063a03: 善。三魔等不稽留。四諸天常衞護。五終不横 T1695_.33.0063a04: 死。六無枉衰患衰。謂禍起衰家敗身。患謂染 T1695_.33.0063a05: 疾終無此事。七佛及菩薩常所護念。八令惡 T1695_.33.0063a06: 滅善生。九隨願生佛土。十從今日後乃至菩 T1695_.33.0063a07: 提不墮三惡趣。惡趣之言通攝人中三種惡 T1695_.33.0063a08: 趣。皆亦不墮。謂無形黄門二形女人 T1695_.33.0063a09: 經曰諸有情類「受持此經定獲無邊勝利功徳 T1695_.33.0063a10: 我今略説」如是少分 讃曰。此總結歎也。所 T1695_.33.0063a11: 詮眞相窮本性之甚深。能詮教門因玄宗之 T1695_.33.0063a12: 極妙。受持者獲利無邊未可具言故説少分 T1695_.33.0063a13: 故。修行者欲證此徳當勤修學究竟取證。方 T1695_.33.0063a14: 知此經勝利無盡 T1695_.33.0063a15: 經曰時薄伽梵「説是經已金剛手等諸大菩薩 T1695_.33.0063a16: 及餘天衆聞佛所説皆大歡喜」信受奉行 讃 T1695_.33.0063a17: 曰。此即第三感悟修行分。諸大菩薩集報土 T1695_.33.0063a18: 之上人。及餘天衆會化身之大士。皆感如來 T1695_.33.0063a19: 盛説能悟寂止之宏宗。順領深心修行散席 T1695_.33.0063a20: 般若理趣分疏卷第三大尾 T1695_.33.0063a21: 享保丙申歳十月吉日 T1695_.33.0063a22: 京 兆 吉 田 元 信 T1695_.33.0063a23: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 [行番号:有/無] [返り点:無/有] [CITE] |