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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0789a01: 名逼迫或名變異或名攀縁等乃至諸佛
T2217_.59.0789a02: 子。若滅道聖諦此娑婆世界中或名一乘或
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
T2217_.59.0789a04: 有如是等四百億十千名＊乃至彼密訓世界
T2217_.59.0789a05: 中或名榮求根或名不出離。乃至十方無
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
T2217_.59.0789a07: 故云且如等文
T2217_.59.0789a08: 次三法無定相者。大疏抄第一云。此不思議
T2217_.59.0789a09: 幻得成就時三心究竟。即是祕密行者所求
T2217_.59.0789a10: 果耳。意者心中空･有･中道皆悉不生。以不
T2217_.59.0789a11: 生故無有定相。故名不思議幻言也文私
T2217_.59.0789a12: 云。三心者心中具三諦故約三諦云三心
T2217_.59.0789a13: 也。凡今一句出三諦相即因成不思議義
T2217_.59.0789a14: 也。不思議三諦有･空･中無定相不隔歴故
T2217_.59.0789a15: 云爾也。天台止觀云。此三諦理不思議。無
T2217_.59.0789a16: 決定性文或云。至名爲不思議幻爲復次
T2217_.59.0789a17: 釋終矣。或云。至達其源底。爲終矣。或云。
T2217_.59.0789a18: 不可縷説爲終耳。私云。諸義皆非理。且如
T2217_.59.0789a19: 四諦至達其源底者釋經當於眞言行通
T2217_.59.0789a20: 達作證文也。故云通達如是塵沙四諦。又
T2217_.59.0789a21: 云乃能窮此達其＊源底也。次無垢菩提心
T2217_.59.0789a22: 至明其大歸耳者次下所釋十喩來由也。
T2217_.59.0789a23: 故云且依釋論等耳。故知。故言深觀察也句
T2217_.59.0789a24: 爲復次釋終也
T2217_.59.0789a25: 次無垢菩提心等者。a字義云。言無垢菩提
T2217_.59.0789a26: 心者。上云得淨心已去之淨心也。言十喩
T2217_.59.0789a27: 者第三重也。謂所以次第六無畏即第三劫
T2217_.59.0789a28: 淨心即明第三重十喩者。以淨心包始以
T2217_.59.0789a29: 十喩括終。擧所觀顯其他故。始終即諸地
T2217_.59.0789b01: 故也云云覺心云。有云。無垢菩提心者十喩以
T2217_.59.0789b02: 前所説淨菩提心也。其菩提心已經三劫十
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
T2217_.59.0789b04: 通始終絯諸位。毎事縁成此觀云云行實
T2217_.59.0789b05: 多不可説之云意也云云私云。今此十縁生
T2217_.59.0789b06: 句包括三劫始終綜該信解諸地也爲言凡
T2217_.59.0789b07: 通三劫十地位觸一切境成十縁生句觀
T2217_.59.0789b08: 故云觸縁成觀也。問。今十喩歴事觀時所
T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於一事
T2217_.59.0789b10: 用多喩何遮之乎。依之第二劫六喩通觀
T2217_.59.0789b11: 頼耶自性。初劫五喩各別如次觀五蘊無性
T2217_.59.0789b12: 等。依之千手儀軌觀諸法虚假通用十喩
T2217_.59.0789b13: 故。又金剛界儀軌觀煩惱等通用五喩。故
T2217_.59.0789b14: 知。通別隨宜耳
T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
T2217_.59.0789b16: 括三劫始終綜該信解諸地也爲言凡通三
T2217_.59.0789b17: 劫十地位觸一切境成十縁生句觀故云
T2217_.59.0789b18: 觸縁成觀也
T2217_.59.0789b19: 御記云
T2217_.59.0789b20:   文永四年六月二十七日於高野山丈六堂
T2217_.59.0789b21: 以傳法大會之談義之次草之畢文永九年
T2217_.59.0789b22: 十二月中旬於醍醐寺中性院誂理性院
T2217_.59.0789b23: 上野公令清書畢自拭老眼加點畢
T2217_.59.0789b24:   金剛佛子頼瑜生年四十七
T2217_.59.0789b25:
T2217_.59.0789b26:
T2217_.59.0789b27:
T2217_.59.0789b28:
T2217_.59.0789b29:
T2217_.59.0789c01:
T2217_.59.0789c02: 大日經疏指心鈔卷第十六
T2217_.59.0789c03:
T2217_.59.0789c04:   疏卷第三之二
T2217_.59.0789c05: 經謂如幻陽焔等者。智度論第六譬喩義品云。
T2217_.59.0789c06: 解了諸法如幻如焔如水中月如虚空如
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
T2217_.59.0789c08: 化。是十喩爲解空法故文智論疏第二惠影
T2217_.59.0789c09: 云。名喩雖十相對即五。如幻焔者内外相
T2217_.59.0789c10: 對也。水月虚空有無相對。如響如城見聞相
T2217_.59.0789c11: 對。如夢如影寢覺相對。如像如化合散相對
T2217_.59.0789c12: 文又大品第一序品十
喩文同譬喩品文		私云。此十喩與今經十
T2217_.59.0789c13: 喩大同少異。經影喩當論鏡像。以浮泡同
T2217_.59.0789c14: 如化。以影喩替火輪。餘七全同。故云大同
T2217_.59.0789c15: 少異也。嘉祥二諦章下云。什師云。十喩以悟
T2217_.59.0789c16: 空。空必待此喩文又不空千手儀軌擧十
T2217_.59.0789c17: 度印言中明智度印言功能云○斷二種
T2217_.59.0789c18: ○證得一切法如幻如陽炎如夢如影像
T2217_.59.0789c19: 如谷響如光影如水月如變化如因陀
T2217_.59.0789c20: 羅網如虚空。不久滿足十地住法雲地
T2217_.59.0789c21: 爲大法師文私云。此中十喩九喩全同論
T2217_.59.0789c22: 説。帝網一種當經中乾城歟。又金剛薩埵儀
T2217_.59.0789c23: 軌有九喩。幻･陽焔･夢･影像･聲響･光影･水
T2217_.59.0789c24: 月･變化･虚空。法華儀軌有八喩。幻･陽炎･夢･
T2217_.59.0789c25: 影像･響･光影･水月･佛變化。略出經有七喩。
T2217_.59.0789c26: 八炎･幻化･揵闥婆城･空中響･旋火輸･夢･
T2217_.59.0789c27: 妄別本次第異
之而幻爲初		金剛界儀軌有五喩。幻･焔･
T2217_.59.0789c28: 乾闥婆城･旋火輪･空谷響也。又唯識中有
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟
T2217_.59.0790a01: 云何爲幻者。抄云。幻者化也。無而忽有之謂
T2217_.59.0790a02: 也。先無形質假因縁有。名爲幻化。又幻者
T2217_.59.0790a03: 詐惑。以不實事惑人眼目故曰幻也文
T2217_.59.0790a04: 疏雖於衆縁中乃至生處者。釋經中何以故本
T2217_.59.0790a05: 性淨故文歟。故合説中。雖一一縁中乃至不
T2217_.59.0790a06: 異淨心文初釋中闕此釋矣。而亦五情所對
T2217_.59.0790a07: 明了現前者。釋經惑自眼故見希有事也。
T2217_.59.0790a08: 望幻事見聞人云自。抄云。惑人眼目故曰
T2217_.59.0790a09: 幻也文幻師是執持行用證心人也。何云
T2217_.59.0790a10: 惑耶。初釋幷合説又闕此句矣。又以諸大
T2217_.59.0790a11: 論師可釋惑自眼故句歟。諸大論師不出
T2217_.59.0790a12: 其所由。故當迷惑義。故今釋中上標五情所
T2217_.59.0790a13: 對等下結是事亦非籌度思量之境耳。大疏
T2217_.59.0790a14: 抄第一云。問。既幻師諦解＊心幻是不實物。
T2217_.59.0790a15: 故不更成疑。若爾何經惑自眼故云云此文
T2217_.59.0790a16: 極難也。引智論十六顯幻法義也。可見之
T2217_.59.0790a17: 問。爾者能喩幻法不實。所喩眞言若實歟。
T2217_.59.0790a18: 答文。偏如是眞言相唯假立云云答對偏執
T2217_.59.0790a19: 實人如是説耳文雖展轉相生乃至非不異
T2217_.59.0790a20: 者。釋經展轉相生乃至非不去文也。初釋中
T2217_.59.0790a21: 以昇空隱形履水蹈火釋此句及能造所造
T2217_.59.0790a22: 種種色像句也。合説中以成一切奇特不思
T2217_.59.0790a23: 議事合能造所造種種色像以自在神變宛
T2217_.59.0790a24: 然不謬合展轉往來等也。又以藥術因縁
T2217_.59.0790a25: 釋經呪術藥力。初釋中擧藥力顯呪術。合
T2217_.59.0790a26: 中合三密行也。又初釋中擧執持行用人。
T2217_.59.0790a27: 即是幻師也。合中持誦者是也。故合説云。獨
T2217_.59.0790a28: 有方便具足得成悉地者自證＊心耳文第
T2217_.59.0790a29: 二釋及經譬説闕此句。經合説中持誦成就
T2217_.59.0790b01: 者是也。故知第二釋約譬説初釋就合説
T2217_.59.0790b02: 意也。又經合説中闕畢竟淨故展轉往來等
T2217_.59.0790b03: 義。以譬説而顯故。又一切言合説歟
T2217_.59.0790b04: 無明亦如是雖非内有等者。智論第六云。無
T2217_.59.0790b05: 明亦如是。雖不内有不外有不内外
T2217_.59.0790b06: 有不先世至今世今世至後世亦無實性
T2217_.59.0790b07: 無有生者滅者。而無明因縁諸行生乃至衆
T2217_.59.0790b08: 苦集。如幻息幻所作亦息無明亦爾。無明盡
T2217_.59.0790b09: 行亦盡乃至衆苦皆盡文私云。無明亦如是
T2217_.59.0790b10: 下云雖不内有等。准譬説文以無明合幻
T2217_.59.0790b11: 所作歟。又依無明因縁諸行生句。以無明
T2217_.59.0790b12: 可合幻師。無明所生行可合幻事故。故智
T2217_.59.0790b13: 論云。如幻息幻所作息無明盡行亦盡文智
T2217_.59.0790b14: 論疏第二惠影云。幻息所作亦息者。顛倒分別
T2217_.59.0790b15: 心若盡虚妄分別法亦自無。非是際蕩萬物
T2217_.59.0790b16: 已方乃致無。如無明盡業報則盡。故言知
T2217_.59.0790b17: 諸法如幻也文既還滅時以無明行如次譬
T2217_.59.0790b18: 幻師幻所作。生起時何以無明合幻所作
T2217_.59.0790b19: 耶。二義中前義爲勝。順智論法説文故。故
T2217_.59.0790b20: 智論云。徳如白佛言。世尊。是無明内有不。
T2217_.59.0790b21: 佛言。不。外有不。佛言。不。内外有不佛言。不。
T2217_.59.0790b22: 世尊。此無明從先世來不。佛言。不。從此世
T2217_.59.0790b23: 至後世不。佛言。不。是無明有生有滅不。
T2217_.59.0790b24: 佛言。不。有一法定實性是名無明不。佛言。
T2217_.59.0790b25: 不文法譬合三説中。内外多重問答相符。何
T2217_.59.0790b26: 異求之。但類無明幻者是幻術歟。應有幻
T2217_.59.0790b27: 師幻術幻事三種。故知此中幻術望幻師所
T2217_.59.0790b28: 作也故云是幻所作内有不等。對幻事是能
T2217_.59.0790b29: 作也。故云從幻能作伎樂也。以行等所生
T2217_.59.0790c01: 合唯所作幻事也以幻師可合不正思惟
T2217_.59.0790c02: 歟。或可合無明能具心歟。或合一心歟。
T2217_.59.0790c03: 論中無法合者。以譬説顯歟。例如今經中
T2217_.59.0790c04: 但擧幻術幻事疏中加人矣。又大師詠如
T2217_.59.0790c05: 幻喩詩云。吾觀諸法譬如幻。總是衆縁
T2217_.59.0790c06: 所合成。一箇無明諸行業。不中不外惑凡
T2217_.59.0790c07: 情。三種世間能所造。十方法界水蓮城文此
T2217_.59.0790c08: 意無明行倶似云不内有不外有。若爾二義
T2217_.59.0790c09: 並存歟。三種世間能所造者幻事中能所造
T2217_.59.0790c10: 歟。或云。以幻事中能所造如次可合無明
T2217_.59.0790c11: 行歟。今謂不爾。彼同幻事故。藥則當三密
T2217_.59.0790c12: 行。故大疏抄云。問約幻有幾種耶。答。幻
T2217_.59.0790c13: 有二種。問。即何。答。假事幻實事幻也。問。今
T2217_.59.0790c14: 此中取何幻爲論耶。答。通二種幻也。又
T2217_.59.0790c15: 有三種幻。即空幻･即心幻･不思議幻也。可
T2217_.59.0790c16: 悉之也文智論復次釋云。復次是幻譬喩
T2217_.59.0790c17: 示衆生一切有爲法空不堅因。如説一切
T2217_.59.0790c18: 諸行如幻欺誑小兒屬因縁不得自在
T2217_.59.0790c19: 不久住。是故説諸菩薩知諸法如幻文
T2217_.59.0790c20: 依三密作行得成一切奇特等者。疏第十五
T2217_.59.0790c21: 云。如如意珠滿一切願。隨心所欲。今觀是
T2217_.59.0790c22: 彼従珠得生耶。從人心生耶。當知。不從
T2217_.59.0790c23: 珠出。不從人心出。不共。不無因縁。但和
T2217_.59.0790c24: 合有耳。今悉地不思議神變亦如是。但猶眞
T2217_.59.0790c25: 言觀本尊及身印等縁而成悉地。由眞言
T2217_.59.0790c26: 故口業淨。觀本尊故意業淨。印故身業淨。
T2217_.59.0790c27: 三事平等故自我而有不思議業。然亦不
T2217_.59.0790c28: 可分別。無思無爲也略抄
T2217_.59.0790c29: 不異淨心者。大疏抄第一云。意眞言神變不
T2217_.59.0791a01: 思議極無垢淨菩提心生言也文
T2217_.59.0791a02: 獨有方便具足得成悉地者。疏第十一悉地出
現品
T2217_.59.0791a03: 云。所謂眞言悉地本來成就。何以故。如來現
T2217_.59.0791a04: 證如是不思議法。所謂阿字自體從本已來
T2217_.59.0791a05: 具足無量自在力不思議力。此悉地體常住
T2217_.59.0791a06: 不變。但由行人不自了知故不得如是之
T2217_.59.0791a07: 果。今以此行淨其身口意業。若能與法相
T2217_.59.0791a08: 應即自成就。諸法自爾終不虚也。不思議果
T2217_.59.0791a09: 衆縁會時自當生起。如大海潮終不失時文｣
T2217_.59.0791a10: 如是眞言相唯是假名者。大疏抄第一云。問。
T2217_.59.0791a11: 爾者能喩幻法不實。所喩眞言若實歟。答文
T2217_.59.0791a12: 偏如是。眞言相唯是假名云云答。對偏執實
T2217_.59.0791a13: 人如是説耳文
T2217_.59.0791a14: 以日光風動塵故者。疏第二云。次句陽炎者
T2217_.59.0791a15: 如春月地氣日光望之如水文私云。地氣攝
T2217_.59.0791a16: 風塵歟。或外書云。風者天地忿也云云風是
T2217_.59.0791a17: 天地氣故今取地氣歟。塵其義顯矣
T2217_.59.0791a18: 如野馬無智人者。且有二意。一者野馬者
T2217_.59.0791a19: 遊絲也。如者譬類義。斯則以野馬類陽炎
T2217_.59.0791a20: 也。依之智論第六下譬中云。聲聞法中色如
T2217_.59.0791a21: 聚沬受如泡想如野馬行如芭蕉識如幻
T2217_.59.0791a22: 文今經中以想譬陽炎。故知陽炎與野馬形
T2217_.59.0791a23: 相相似故倶譬想。今又想譬歟。故大疏抄第
T2217_.59.0791a24: 一云。風光相映野馬生形。故智論十六
T2217_.59.0791a25: 云。以日光風動塵故廣野中動如野馬等
T2217_.59.0791a26: 云云　無智人者能迷人也。二者野馬者渇馬
T2217_.59.0791a27: 也。亦能迷者。如字指示義也。被下無智人
T2217_.59.0791a28: 讀之。故下引智論云。飢渇悶極覩熱氣如
T2217_.59.0791a29: 野馬謂之爲水文此文渇馬義分明也。又大
T2217_.59.0791b01: 師釋云。渇鹿野馬馳塵郷云云又大師陽炎
T2217_.59.0791b02: 詩云。擧體空空無所有。狂兒迷渇遂忘歸。
T2217_.59.0791b03: 遠而似有近無物。走馬流川何處依文此中
T2217_.59.0791b04: 狂兒者能迷無智人也。走馬者野馬也。指炎
T2217_.59.0791b05: 水云走馬流川歟。故惠影疏第二云。陽春
T2217_.59.0791b06: 之月有日光動塵。西國名爲陽炎。此間名
T2217_.59.0791b07: 爲野馬。無智見之執言是水。而實非水文｣
T2217_.59.0791b08: 衆生亦爾者。智論正文云。男女相亦如是文
T2217_.59.0791b09: 私云。本論文指所迷境合譬中水相也。今
T2217_.59.0791b10: 文似指能迷無智惠者。合上無智人歟。又
T2217_.59.0791b11: 男女相即是人相故云衆生也。故菩提心論
T2217_.59.0791b12: 中指人執云衆生執也
T2217_.59.0791b13: 結使煩惱日光等者。問。煩惱爲光菩提行
T2217_.59.0791b14: 爲塵邪念爲風有何因耶。答。智論釋可見｣
T2217_.59.0791b15: 不知無我及諸法空等者。正文云。不知無
T2217_.59.0791b16: 我不知諸法空。於衆･界･入性空法中生
T2217_.59.0791b17: 人想男女想文私云。無我者人空也。諸法
T2217_.59.0791b18: 空者法空也。人想等者我相也。等者等取男
T2217_.59.0791b19: 想女＊想也。總別異故。問。不知人空法
T2217_.59.0791b20: 空故可云生人想法想。何唯擧人想耶。
T2217_.59.0791b21: 答。擧人顯法歟。或下能治文云。則知諸法
T2217_.59.0791b22: 實相文正顯法空歟。能所治互顯也。或諸
T2217_.59.0791b23: 法實相通二空也
T2217_.59.0791b24: 炎之相強立假名者。問。陽炎應體名。何云
T2217_.59.0791b25: 假名耶。依之智論中見之爲水文以水可
T2217_.59.0791b26: 云假名。如何。答。水從日立炎名。＊故云
T2217_.59.0791b27: 爾歟。又炎者因即光也相者果即水也。之言
T2217_.59.0791b28: 隔法詞故。意炎之果立水名假名也爲意此
T2217_.59.0791b29: 水有名無實體故云妄想成立有所談議
T2217_.59.0791c01: 也。慈行釋云。炎水枯乾如似實濕云云
T2217_.59.0791c02: 唯是假名離於慢著者。祕藏記云。於十喩觀
T2217_.59.0791c03: 密嚴海會現前時。觀如陽炎。其心如何。若
T2217_.59.0791c04: 思是至極。其意留著又作慢心。譬如磨鏡
T2217_.59.0791c05: 時見現小影像停留時遂不成實鏡文准
T2217_.59.0791c06: 此釋。今慢著者留著與慢心也。或云。今觀
T2217_.59.0791c07: 海會是執空也。故疏上云。如下文萬行方
T2217_.59.0791c08: 便中無不藉此十縁生句淨除心垢文或
T2217_.59.0791c09: 云。體空也。故經云唯是假名。釋云但是法
T2217_.59.0791c10: 界炎耳。又祕藏記云。如境界中見海會聖
T2217_.59.0791c11: 衆○皆當入十縁生句觀察。不信而信之。
T2217_.59.0791c12: 唯當毎係心於本不生際無留所現境文
T2217_.59.0791c13: 此意信本不生不信所現境爲言又前引文
T2217_.59.0791c14: 云不留小影成實鏡。此等釋似空其體
T2217_.59.0791c15: 耳。私云。今宗神變不改自性如來金剛幻。
T2217_.59.0791c16: 即事而眞。何空其體矣。但經假名者破執言
T2217_.59.0791c17: 也。記釋者見所現境成至極執遣執也。無
T2217_.59.0791c18: 執而信云淨信也。故云不信而信也
T2217_.59.0791c19: 但是法界炎者。瑜伽中所現奇特境界合水
T2217_.59.0791c20: 相法界加持因縁類光炎也。又神變種種因
T2217_.59.0791c21: 縁者。即指所現境界歟。大師論云。瑜伽境
T2217_.59.0791c22: 界特奇異。法界炎光自相暉莫慢莫欺。是假
T2217_.59.0791c23: 物。大空三昧是吾理文
T2217_.59.0791c24: 又如以眠力故等者。智論第六云。復次夢者
T2217_.59.0791c25: 眠力故無法而見。人亦如是。無明眠力故種
T2217_.59.0791c26: 種無而見有。所謂我･我所･男･女等。復次如
T2217_.59.0791c27: 夢中無喜事而喜無瞋事而瞋無怖事而怖。
T2217_.59.0791c28: 三界衆生亦如是。無明眠力故不應喜而喜
T2217_.59.0791c29: 不應瞋而瞋無應怖而怖文見此文今文
T2217_.59.0792a01: 略抄也。惠影疏第二云。凡論夢法。睡眠時始
T2217_.59.0792a02: 夢。不眠不夢。如人睡眠夢中見虎畏號
T2217_.59.0792a03: 叫。覺者見之知其夢爾。○夢虎自無。衆生
T2217_.59.0792a04: 亦爾。臥生死床覆無明被昏睡眠。隨眠
T2217_.59.0792a05: 生五塵夢。起五欲想。取著諸法。生我我所
T2217_.59.0792a06: 見。生死中男女等相相愛經著。或時怖畏。
T2217_.59.0792a07: 或乍歡喜。迷實法相。聖人覺悟知其如夢。
T2217_.59.0792a08: 故以諸法實相方便示説而覺悟之。若知
T2217_.59.0792a09: 實相則五塵自無不生分別文論云。復次
T2217_.59.0792a10: 夢有五種。若身中不調。若熱氣多則多夢見
T2217_.59.0792a11: 火見黄見赤。若冷氣多則多見水見白。若
T2217_.59.0792a12: 風氣多則多見飛見黒。五復所聞見事多
T2217_.59.0792a13: 若思惟念故夢見或天與。夢欲令知未來
T2217_.59.0792a14: 事故。五種夢皆無事而妄見。人亦如是。五
T2217_.59.0792a15: 道中衆生身力因縁故見四種我。色衆是
T2217_.59.0792a16: 我。色是我所。我中色之中我。如色受＊想
T2217_.59.0792a17: 行識亦如是。四五二十得道實智惠覺已知
T2217_.59.0792a18: 無實文問。夢見是何識作能耶。答。第六識
T2217_.59.0792a19: 與睡眠心所相應而作夢事也。故瑜伽論
T2217_.59.0792a20: 中擧十五不共業中。以夢爲第六識不共
T2217_.59.0792a21: 業矣。但大小乘意少異。小乘意雖睡眠位
T2217_.59.0792a22: 無善惡意識起無記意識起與睡眠心所相
T2217_.59.0792a23: 應故夢見也。大乘意無心睡眠位六識皆滅
T2217_.59.0792a24: 故不能夢事。有心睡眠位意識猶存故夢見
T2217_.59.0792a25: 也。或云。淨影釋中智相相續夢見云云此意
T2217_.59.0792a26: 第七識作能歟
T2217_.59.0792a27: 今復明此夢事等者。疏家釋經文也。此中有
T2217_.59.0792a28: 二。初就文釋。後行者得如是下依義結也。
T2217_.59.0792a29: 初中有二。初釋譬説後今此眞言下釋如
T2217_.59.0792b01: 是夢等合説也。二段各有夢事覺時。二節如
T2217_.59.0792b02: 文易知矣。疏第十五云。復次如夢中。夢上
T2217_.59.0792b03: 三十三天受天種種妙樂猶人於夢中而
T2217_.59.0792b04: 遊諸天宮不捨於此身亦不於彼者過
T2217_.59.0792b05: 千萬劫及其夢覺乃少時項耳。彼人不捨
T2217_.59.0792b06: 此身不往彼天但猶眠法之心有此不思
T2217_.59.0792b07: 議事也。不可以心識而能測其所以。今成
T2217_.59.0792b08: 就悉地者遊諸世界亦如是。但以瑜伽夢
T2217_.59.0792b09: 因縁得有此事。成種種事。宛然不無然知
T2217_.59.0792b10: 彼皆如十喩不生取著文私云。夢喩中下
T2217_.59.0792b11: 文云皆如十喩。今文云深修十句。有何故
T2217_.59.0792b12: 耶。謂夢事不思議全同瑜伽境界奇特。故殊
T2217_.59.0792b13: 此喩中擧總句歟
T2217_.59.0792b14: 如鏡中像非鏡作等者。論疏第二云。此文
T2217_.59.0792b15: 破外道四種邪因。非鏡作者破自因義。外道
T2217_.59.0792b16: 執言。自有一我。能作得果。是神我自作神
T2217_.59.0792b17: 我自受。故名自因也。非面者破他因義。外
T2217_.59.0792b18: 道執言。梵天喜時衆生受樂。梵天瞋時衆生
T2217_.59.0792b19: 受苦。今曰。衆生所以受苦樂等者並是梵
T2217_.59.0792b20: 天所作非是衆生也。非持鏡人作者破共因
T2217_.59.0792b21: 義。若言我與梵天共作者本有我云何得
T2217_.59.0792b22: 有神我共作衆生。所以受於苦樂。皆由往
T2217_.59.0792b23: 業因縁造惡得苦造善感樂。云何説言由
T2217_.59.0792b24: 共。是故破共因也。非無因縁者要須有
T2217_.59.0792b25: 鏡有面持鏡人等和合有像現。故言非無
T2217_.59.0792b26: 因縁也。明諸法因縁故有非是自然。論中
T2217_.59.0792b27: 五句義以自我爲一無因縁爲二。此二同
T2217_.59.0792b28: 破無因義文私云。論疏中鏡爲自面爲他
T2217_.59.0792b29: 執鏡者爲共具鏡與
面故		何故今疏下云本尊身
T2217_.59.0792c01: 爲鏡等耶。今案云。以本尊之應現行者之
T2217_.59.0792c02: 心可同面像現鏡中。故論疏冥理今疏釋
T2217_.59.0792c03: 是迴文未盡歟。亦可讀爛脱耳。又論疏中
T2217_.59.0792c04: 二同破無因義者。論譬中會有五句。無因
T2217_.59.0792c05: 外開自然故。故合中但有四句。問。何故自
T2217_.59.0792c06: 然屬無因耶。答。三論玄嘉祥云。問。無因自
T2217_.59.0792c07: 然此有何異。答。無因據其因無自然明乎
T2217_.59.0792c08: 果有。約義不同猶是一執文准知今文未
T2217_.59.0792c09: 有鏡面像自然有故果有義也。無因句因無
T2217_.59.0792c10: 義顯矣。又疏第二破自然云。即是從縁非
T2217_.59.0792c11: 自然有文今破無因云。若無因縁應常有
T2217_.59.0792c12: 文能破意同也。故一執也
T2217_.59.0792c13: 無鏡無面則無像故者。與下未有鏡面及若
T2217_.59.0792c14: 除鏡面異者。今無境面者對執鏡者。遣鏡
T2217_.59.0792c15: 面故云無。下未有鏡面者直遮因縁體故
T2217_.59.0792c16: 云未有。例如彼無因果非因果異也。又除
T2217_.59.0792c17: 鏡除面者望果云除。未有直就因體論故
T2217_.59.0792c18: 異歟。或＊云三句雖異能破是同何失
T2217_.59.0792c19: 當知諸法至故不知耳者。論正文云。諸法亦
T2217_.59.0792c20: 如是。非自作非彼作非共作非無因縁。
T2217_.59.0792c21: 云何非自作我不可得故。一切因縁生法
T2217_.59.0792c22: 不自在故諸法屬因縁故。是非自作。亦非
T2217_.59.0792c23: 他作者自無故他亦無。若他作則失罪福
T2217_.59.0792c24: 事。他作有二種。若善若不善。若善應與一
T2217_.59.0792c25: 切樂。若不善應與一切苦。若苦樂雜以何
T2217_.59.0792c26: 因縁故與樂以何因縁故與苦。共有二過
T2217_.59.0792c27: 故。自過他過。若無因縁生苦樂人應常樂
T2217_.59.0792c28: 離一切苦。若無因縁人不應作樂因除
T2217_.59.0792c29: 苦因。一切諸法必有因縁。愚癡故不知。譬
T2217_.59.0793a01: 如人從木求火從地求水從扇求風如是
T2217_.59.0793a02: 等種種各有因縁。是苦樂和合因縁生。先世
T2217_.59.0793a03: 業因今世若怒行若邪行縁。從是得苦樂。
T2217_.59.0793a04: 種種因縁以實求之。無人作無人受空五
T2217_.59.0793a05: 衆作空五衆受。無智人得樂婬心愛著得
T2217_.59.0793a06: 苦生瞋恚。是樂滅時更欲求得。如小兒見
T2217_.59.0793a07: 鏡中像心樂愛著失已破鏡求索智人咲
T2217_.59.0793a08: 之。失樂更求亦復如是亦爲得道聖人所
T2217_.59.0793a09: 咲文私云。以有二過者共作付二過也。其
T2217_.59.0793a10: 二過者上自作過他作過也。共作有自過他
T2217_.59.0793a11: 過二過也爲言故論正文云。共有二過故自
T2217_.59.0793a12: 過他過文
T2217_.59.0793a13: 如先世業因等者。或云。今生新業助過去古
T2217_.59.0793a14: 業而招當來果故云從是得苦樂也。善惡
T2217_.59.0793a15: 如次感樂果苦報也。論正文云。是苦樂和
T2217_.59.0793a16: 合因縁生。先世業因今世若＊怒行若邪行從
T2217_.59.0793a17: 是得苦樂文
T2217_.59.0793a18: 如小兒見鏡中像者。准智論正文今文中闕
T2217_.59.0793a19: 法説歟。故智論正文云。無智人得樂婬心愛
T2217_.59.0793a20: 著得苦生瞋恚。是樂滅時更欲求得文具
T2217_.59.0793a21: 如上引。但得苦生瞋恚句譬説無文。智人咲
T2217_.59.0793a22: 之説法説闕文。影略互顯歟
T2217_.59.0793a23: 以如來三密淨身爲鏡等者。意云。本尊三密
T2217_.59.0793a24: 身爲鏡。即縁也。行者三密行爲面。即因也。
T2217_.59.0793a25: 依此面鏡因縁有悉地影像生也爲言今疏
T2217_.59.0793a26: 文迴文未盡。以下面一字迴爲字下。應
T2217_.59.0793a27: 云。如來三密淨身爲鏡自身三密行爲面鏡
T2217_.59.0793a28: 中像因縁有悉地生。猶如像云云或又以
T2217_.59.0793a29: 縁字屬初句三密淨身。意云。如來淨身鏡
T2217_.59.0793b01: 與自身行爲鏡中像因縁有悉地生。猶如
T2217_.59.0793b02: 面之像也爲言或面與像意面屬三密行也。
T2217_.59.0793b03: 問。下水月喩云。由三密方便自心澄淨故。
T2217_.59.0793b04: 諸佛密嚴海會悉於中現文此文本尊月現
T2217_.59.0793b05: 行者心水。相違如何。答。入我我入彼此攝持
T2217_.59.0793b06: 互相加入故各顯一義。故無過。今顯我入
T2217_.59.0793b07: 下示入我也
T2217_.59.0793b08: 乃至起五神通等者。經第三成就悉
地品		云。若欲廣
T2217_.59.0793b09: 大智･或起五神通･長壽童子身･成就持明
T2217_.59.0793b10: 等文疏第十二云。若欲廣大智･五通･或持悉
T2217_.59.0793b11: 地明等･長壽童子未得持誦者乃至是不隨
T2217_.59.0793b12: 順。廣大智身即是如來身也。謂一切三業功
T2217_.59.0793b13: 徳下至五神通･長壽等事離覽字無相之門
T2217_.59.0793b14: 無有得義。所以者何。若人心著於相則生
T2217_.59.0793b15: 蓋纒。隨業而轉不得自在。乃至世間悉地尚
T2217_.59.0793b16: 不可得。何況五通等耶。五通等尚無得理。
T2217_.59.0793b17: 何況如來平等智身耶。是故佛説三業世間
T2217_.59.0793b18: 一切功徳利益皆從無相法中而得成辨。如
T2217_.59.0793b19: 神通有多種。若行者以心離相無故乃
T2217_.59.0793b20: 至能得二乘五通。若更深修乃至能得菩
T2217_.59.0793b21: 薩五通。此五通即是入地菩薩自在之用。
T2217_.59.0793b22: 比於二乘之通如用日光等彼螢火也。
T2217_.59.0793b23: 持明者。謂持誦人得妙成就悉地之果即能
T2217_.59.0793b24: 遍遊一切佛土供養諸佛成就衆生也。若
T2217_.59.0793b25: 不觀此離一切相本來空寂法門。此仙亦
T2217_.59.0793b26: 不可得。此即是入於菩薩地也。長壽謂於
T2217_.59.0793b27: 壽自在常住世間利益衆生親近諸佛。童
T2217_.59.0793b28: 子謂壽無量歳常如十六童子容色鮮妙。亦
T2217_.59.0793b29: 是持明仙也文又疏第一云。又行者猶與如
T2217_.59.0793c01: 來共同等住。即能以方便力起五神通不
T2217_.59.0793c02: 動本心遊諸佛刹現種種身語意興種
T2217_.59.0793c03: 種供養雲以無盡大願廣修諸度文
T2217_.59.0793c04: 然是悉地成就者。疏第十二成就悉
地品		云。悉地是
T2217_.59.0793c05: 眞言妙果。爲此果故而修因行。故此中成
T2217_.59.0793c06: 就者是作業成就文抄第八云。成就者獲得
T2217_.59.0793c07: 之稱。悉地者成就爲義。未審成就與悉地
T2217_.59.0793c08: 爲一爲異。若是異者何故前來翻譯悉地
T2217_.59.0793c09: 而作成就。若是一者不應雙置。然此一題
T2217_.59.0793c10: 義包因果。上成就字乃是行者能成就因。下
T2217_.59.0793c11: 悉地言所成就果。即是始覺契同本覺名
T2217_.59.0793c12: 悉得果○成就之悉地。作依主釋。又因果
T2217_.59.0793c13: 不二成就即悉地。作持業釋文私云。梵語約
T2217_.59.0793c14: 果立名。漢名據因得稱。互顯歟
T2217_.59.0793c15: 故智論鏡像偈云。等者以此偈證上義也
T2217_.59.0793c16: 以偈非有證上若先有之衆縁則無所用之
T2217_.59.0793c17: 義。此文意破先有云衆縁無用。故顯非有
T2217_.59.0793c18: 義也。以亦非無證若先無之衆縁復何所
T2217_.59.0793c19: 用義也。准前可知矣。次二句證然是悉地
T2217_.59.0793c20: 成就亦復非無因縁義也。意不受前非有非
T2217_.59.0793c21: 無二句義反因縁義故。此義爲共生句成能
T2217_.59.0793c22: 破引論耳。又義云。總證上四不生義。以
T2217_.59.0793c23: 有無配自他歟。亦復非有無當共生。此語
T2217_.59.0793c24: 亦不受者當無因句。故釋中。然是悉地成
T2217_.59.0793c25: 就亦復非無因縁者。破無因生也。第四句
T2217_.59.0793c26: 歟。智論云。譬如鏡中像非鏡亦非面亦非
T2217_.59.0793c27: 持鏡人非自非無因非有亦非無。此語亦
T2217_.59.0793c28: 不受。如是名中道文具文上擧四不生畢
T2217_.59.0793c29: 有此文。故知四句義歟。不應如彼等者疏家
T2217_.59.0794a01: 以智論譬意結成上義也
T2217_.59.0794a02: 日初出時至顛倒願息者。智論第六云。如揵
T2217_.59.0794a03: 闥婆城者。日初出時見城門樓櫓宮殿行人
T2217_.59.0794a04: 出入。日轉高轉滅。但可眼見而無實是名
T2217_.59.0794a05: 揵闥婆城。有人初不見揵闥婆城。晨朝東
T2217_.59.0794a06: 向見揵闥婆城。意謂實樂疾行趣之。轉近
T2217_.59.0794a07: 轉失。日高轉滅。飢渇悶極。見熱氣如野馬。
T2217_.59.0794a08: 謂之爲水。疾走趣之。轉近轉滅。疲極困哭
T2217_.59.0794a09: 至窮山夾谷中大喚涕哭。聞有響應。謂有
T2217_.59.0794a10: 居民求之。疲極而無所見。思惟自悟渇願
T2217_.59.0794a11: 心息。無智之人亦如是。空衆･界･入中見吾我
T2217_.59.0794a12: 及諸法。婬瞋心著四方狂走求樂自滿。顛倒
T2217_.59.0794a13: 欺誑窮極懊惱。若以智惠知無吾我無實
T2217_.59.0794a14: 法者。是時顛倒願息。復次揵闥婆城非城。
T2217_.59.0794a15: 人心想爲城。凡夫亦如是。非身想爲身。非
T2217_.59.0794a16: 心想爲心文私云。正文有三喩。今疏中但
T2217_.59.0794a17: 見二譬。而無所見及渇願心息二句。正順陽
T2217_.59.0794a18: 炎意故。疏主隨義轉用爲喩耳。或安乃至
T2217_.59.0794a19: 言故存三喩義歟。或云。爲願無我無法
T2217_.59.0794a20: 二空義用二喩歟云云此義非理。違正文
T2217_.59.0794a21: 云喩故。又云。喩倶顯二空故
T2217_.59.0794a22: 若以智惠知無我等者。譬中陽炎乾城。倶有
T2217_.59.0794a23: 假有實無二意。今合中但明我法無。不示
T2217_.59.0794a24: 我法有義耶謂我法有義非今觀門本意。
T2217_.59.0794a25: 故略之歟。智論正文幷明我相法相有矣。
T2217_.59.0794a26: 具如先所引矣。問。前後譬喩中各但用一
T2217_.59.0794a27: 喩。今何用多喩耶。答。智論云。問曰。一事可
T2217_.59.0794a28: 知何以多譬喩。答曰。我先已答是摩訶衍
T2217_.59.0794a29: 如大海水。一切法盡攝摩訶衍。多因縁故
T2217_.59.0794b01: 多譬喩無咎。復次是菩薩甚深利智故。種
T2217_.59.0794b02: 種法門種種因縁種種譬喩。於諸法爲人
T2217_.59.0794b03: 解故應多引喩文或云。一事者法也。意云。
T2217_.59.0794b04: 何一法以多譬顯耶爲言今謂不爾。一事者
T2217_.59.0794b05: 一喩也。意云。一喩可知何用多譬耶爲言故
T2217_.59.0794b06: 下文指十喩云。何以但以十事爲喩云云
T2217_.59.0794b07: 疏第二。泡等三喩云此中三事。可思之
T2217_.59.0794b08: 又以城喩身等者。大疏抄第一云。問。陽炎風
T2217_.59.0794b09: 光相映方生其體文今乾闥婆城。海氣日光
T2217_.59.0794b10: 相會方生云云何有差別。答。智度論以陽炎
T2217_.59.0794b11: 喩我空性。又經文世人妄想成立。有所談
T2217_.59.0794b12: 議云云故二乘智觀我空。故與此異也。今
T2217_.59.0794b13: 此我法倶空故。二乘經中無言也文智論第六
T2217_.59.0794b14: 云。問曰。聲聞法中以城喩身。此中何以説
T2217_.59.0794b15: 揵闥婆城喩。答曰。聲聞經中城喩。衆縁實
T2217_.59.0794b16: 有。但城是假名揵闥婆城衆縁亦無。如旋火
T2217_.59.0794b17: 輸但惑人目。聲聞經中爲破吾我故。以
T2217_.59.0794b18: 城爲喩。此中菩薩利根。深入諸法空中故。
T2217_.59.0794b19: 以揵闥婆城爲喩文同疏第二云。聲聞經中
T2217_.59.0794b20: 但得生空不得法空。不無陰體。猶在不
T2217_.59.0794b21: 無成城因縁。揵闥婆城因縁幷無。是故不
T2217_.59.0794b22: 説。今曰。大乘生法幷空。所以得明也文私
T2217_.59.0794b23: 云。聲聞經中城喩者土木城。此城縁實城假
T2217_.59.0794b24: 義。譬法有我無也。揵城是縁及城倶無故。
T2217_.59.0794b25: 類菩薩二空也。二諦章下云。前破相宗觀
T2217_.59.0794b26: 法假有。如土木城雖無定性不無假城。此
T2217_.59.0794b27: 宗破相觀法如似乾闥婆城即非城。城喩既
T2217_.59.0794b28: 然。幻化等譬類齊等文私云。二城同以棟梁
T2217_.59.0794b29: 椽柱云衆縁歟。土木城棟梁等實有故。乾
T2217_.59.0794c01: 城不然故。問。成實論用乾城喩。然彼論全
T2217_.59.0794c02: 依四阿含經。何聲聞經中乾城喩無耶。答。智
T2217_.59.0794c03: 論次上文云。復一切聲聞法中無乾闥婆城
T2217_.59.0794c04: 喩。有種種餘無常譬喩文但至成實者。嘉
T2217_.59.0794c05: 祥法華疏云。三藏中所以不説揵城者。爲
T2217_.59.0794c06: 三藏不説本性空寂。乾城喩辨能成之因所
T2217_.59.0794c07: 成之果無所有。故三藏中不説也。而成實
T2217_.59.0794c08: 論亦有此喩者。引菩薩藏中譬就小乘法
T2217_.59.0794c09: 中釋文法華義疏第三云。如智度論云。佛
T2217_.59.0794c10: 於三藏中。爲諸聲聞説種種譬喩。但不説
T2217_.59.0794c11: 揵闥婆城喩。乃至爲諸菩薩廣説十種喩
T2217_.59.0794c12: 等也。三藏中所以不説揵闥婆城喩者。爲
T2217_.59.0794c13: 三藏不説一切法本性空。乾城喩辨能成
T2217_.59.0794c14: 之因所成果本無所有。故三藏中不説也。
T2217_.59.0794c15: 而成實論亦有此喩者。引菩薩藏中譬。就
T2217_.59.0794c16: 小乘法中釋耳文私云。能成因者。棟梁椽柱
T2217_.59.0794c17: 等衆縁也。所成之果者城也
T2217_.59.0794c18: 上謂密嚴佛國等者。菩提心義第二安然云。大
T2217_.59.0794c19: 日義釋悉地品中云。上品悉地密嚴佛國。中
T2217_.59.0794c20: 品悉地十方淨嚴。下品悉地諸天修羅宮
T2217_.59.0794c21: ＊文彼文密嚴同今密嚴。彼文十方淨嚴。是他
T2217_.59.0794c22: 受用土。有方分故。諸天修羅宮得長壽住
T2217_.59.0794c23: 利生。是下品悉地云云上文云。此密嚴者
是妙覺實報淨土文		私云。
T2217_.59.0794c24: 下悉地出現品･成就悉地品疏中未必此説。
T2217_.59.0794c25: 同住心品疏文矣。大疏抄第一云。問。爾以
T2217_.59.0794c26: 此喩喩三品悉地宮。非實者下品宮二乘皆
T2217_.59.0794c27: 知。所知應云一分二乘所得。何全云非二
T2217_.59.0794c28: 乘所得。答。今宗所云悉地宮。最是密嚴佛
T2217_.59.0794c29: 土。行者若得此宮時爲令不生愛著故引
T2217_.59.0795a01: 此喩。故疏云二乘經中無
T2217_.59.0795a02: 若行者成三品持明仙等者。疏第十五祕密
曼荼
T2217_.59.0795a03: 羅
品		云。如行人隨上中下期願。依眞言法要
T2217_.59.0795a04: 而修得成悉地。由此悉地在身故○乘悉
T2217_.59.0795a05: 地之業而受彼果。名爲生悉地家。既生悉
T2217_.59.0795a06: 地家已。乃至成佛已來終不失壞文私云。
T2217_.59.0795a07: 准此釋。依上中下期願成三品持明悉地
T2217_.59.0795a08: 者。安住三品悉地宮也。馬頭儀軌下云○
T2217_.59.0795a09: 作念誦○三落叉遍○即得成就持呪仙
T2217_.59.0795a10: 人。自在得入阿修羅宮○六落叉遍即得
T2217_.59.0795a11: 千歳活。則持現身往詣十方諸佛國土文
T2217_.59.0795a12: 疏第十二云。如上諸器隨作一事用欠字。
T2217_.59.0795a13: 若得上中下成就。隨事而用乃至得成。持
T2217_.59.0795a14: 之以遊歴諸佛國土名持明仙也文私云。
T2217_.59.0795a15: 上中下成就者。三品悉地也。悉地是成就義
T2217_.59.0795a16: 故。此中不出修羅宮擧佛國顯修羅宮歟。
T2217_.59.0795a17: 故上文云開謂開阿修羅宮等也文又諸佛
T2217_.59.0795a18: 國中攝密嚴幷十方淨土歟。又儀軌中擧中
T2217_.59.0795a19: 下二宮顯密嚴歟。問。持明與下所擧五種
T2217_.59.0795a20: 悉地相攝如何。答。疏第十五云。夫言成就
T2217_.59.0795a21: 悉地者。謂住菩提心也。此菩提心即是第十
T2217_.59.0795a22: 一地成就最正覺。如是名悉地。諸悉地中
T2217_.59.0795a23: 最在其上○謂此無上悉地以前略有五種
T2217_.59.0795a24: 悉地。一者信。二者入地。三者五通。四者二
T2217_.59.0795a25: 乘。五者成佛。此是五種悉地也。初信者。謂隨
T2217_.59.0795a26: 分能淨諸根深信如來祕藏決定不疑。信
T2217_.59.0795a27: 佛有如是如是方便。若依行者必成菩提。
T2217_.59.0795a28: 此是地前信行也。次入地者。謂入歡喜地
T2217_.59.0795a29: 也○第三五通者。謂了知世間五通＊之境
T2217_.59.0795b01: 猶如幻夢水月鏡像。不可執著。爾時度五
T2217_.59.0795b02: 通仙人之地名第三也。第四二乘者。謂觀
T2217_.59.0795b03: 察二乘境界。心得無著心不墮實際。爾時
T2217_.59.0795b04: 得度二乘境界。爾時到第八地也。五從第
T2217_.59.0795b05: 九地修菩提行道轉轉勝進成如來位也。
T2217_.59.0795b06: 然諸經論師大略皆作如此説耳文大師即
T2217_.59.0795b07: 身義釋大日經欲於此生入悉地文云。此
T2217_.59.0795b08: 經所説悉地者。明持明悉地及法佛悉地也
T2217_.59.0795b09: 文私云。大師既持明悉地外擧法佛悉地。若
T2217_.59.0795b10: 五種中成佛兼果。則持明悉地攝四種半歟。
T2217_.59.0795b11: 法佛唯佛果故。若佛果唯無上悉地。因位分
T2217_.59.0795b12: 五種則持明可攝五種也。謂持明法佛如
T2217_.59.0795b13: 次一門普門悉地故。持明悉地局因位悉地
T2217_.59.0795b14: 歟。故疏第十二云。持明者。謂持誦人得妙
T2217_.59.0795b15: 成就悉地之果。即能遍遊一切佛土供養諸
T2217_.59.0795b16: 佛成就衆生也○即是入於菩薩地也文又
T2217_.59.0795b17: 依前引儀軌文持明。似局下品悉地矣。
T2217_.59.0795b18: 又義云。持明者有總別二意。三品悉地何不
T2217_.59.0795b19: 盡一切耶。普門行者亦受持法佛明故應
T2217_.59.0795b20: 云持明仙。故經次下云。親於尊所受明法
T2217_.59.0795b21: 文法佛明又灌頂師所授故。又疏中佛云大
T2217_.59.0795b22: 仙。況行者乎。又大師以經持眞言者得眞言
T2217_.59.0795b23: 仙文證即身成佛義。一生成佛機云眞言
T2217_.59.0795b24: 仙。豈非持明仙乎。大師持明法佛二種悉地。
T2217_.59.0795b25: 是別門意也。又義。即身義持明法佛同擧普
T2217_.59.0795b26: 門悉地也。經説云此生入悉地。是一生成
T2217_.59.0795b27: 佛之義故。又經六文論兩文。同證即身成佛
T2217_.59.0795b28: 故。又問答中以得眞言仙文證一生成佛
T2217_.59.0795b29: 之故。或云。普門一門未必依一生二生歟。
T2217_.59.0795c01: 祕釋云。問。依五轉門機有幾種。答。有二
T2217_.59.0795c02: 機。一上根上智期即身成佛。二但信行淺期
T2217_.59.0795c03: 順次往生。就此行者亦有多。正往生密嚴
T2217_.59.0795c04: 土兼有期十方淨土文此中生密嚴非普
T2217_.59.0795c05: 門果乎。或又即身義不分一生二生云即
T2217_.59.0795c06: 身成佛。小機二生又非隔生。故異祕釋順
T2217_.59.0795c07: 次往生之義矣
T2217_.59.0795c08: 當以此喩觀察等者。疏第十五云。如乾闥婆
T2217_.59.0795c09: 城身祕密者。彼所有仙人非身復非識也。
T2217_.59.0795c10: 云何身秘密者。言此悉地之人不捨此身不
T2217_.59.0795c11: 捨此識而能祕密其身。猶如乾闥婆城於
T2217_.59.0795c12: 中見種種宮殿人民衆物之相。雖似有是
T2217_.59.0795c13: 而實非有。亦不有而有。或時可見或時而
T2217_.59.0795c14: 無。此行人祕密其身亦如乾闥婆城。但從
T2217_.59.0795c15: 衆縁而生其實。非實或隱或顯。由眞言
T2217_.59.0795c16: 觀行衆因縁故。而令此身隨縁生滅亦如
T2217_.59.0795c17: 是也文私云。准知之
T2217_.59.0795c18: 若深山峽谷中者。智論疏云。谷中空故故有
T2217_.59.0795c19: 響應。如樂器等空故有出聲衆生亦爾。内
T2217_.59.0795c20: 外倶空。倶以虚妄顛倒因縁從聲出聲。故
T2217_.59.0795c21: 名爲＊響文餘處云空谷＊響。
即此意也
T2217_.59.0795c22: 愚人不解而生三毒等者。已上長行。自下偈
T2217_.59.0795c23: 頌也。故智論第六云。風名憂擅那。觸齊而
T2217_.59.0795c24: 上去。是風七處觸。頂及斷齒脣舌咽及以
T2217_.59.0795c25: 胸。是中語言生。愚人不解此。或著起瞋癡。
T2217_.59.0795c26: 中人有智惠不瞋亦不著亦復不愚癡。但
T2217_.59.0795c27: 隨諸法相文私云。長行釋大旨同。愚人不解
T2217_.59.0795c28: 等釋。取偈頌意順長行作釋也。以此文
T2217_.59.0795c29: 爲合説歟
T2217_.59.0796a01: 種種八風違順之音者。當卷下云。以眞言行
T2217_.59.0796a02: 者未見眞諦以來當有違順境界。或現種
T2217_.59.0796a03: 種可畏形色。或作異聲。乃至震動大地○
T2217_.59.0796a04: 爾時安心不動無有退屈○行者見此住
T2217_.59.0796a05: 菩提心有大義利故○彼彼魔事不能留
T2217_.59.0796a06: 礙＊也文大疏抄第一云。八風者利衰毀譽稱
T2217_.59.0796a07: 譏苦樂也文此中四違境四順境也。故云違
T2217_.59.0796a08: 順。眞言行者聞此違順愛惡之聲時以＊響
T2217_.59.0796a09: 喩可觀也。此是順違聲倶過故應非聖者
T2217_.59.0796a10: 法音。行者耳根淨故聞餘愛惡聲歟。不同
T2217_.59.0796a11: 下所擧瑜伽境界中聖者法音也。慈行釋云。
T2217_.59.0796a12: 八風不動心念。故須無我。若准賢首。財榮
T2217_.59.0796a13: 潤已損耗侵陵故云利衰。越過以毀越徳
T2217_.59.0796a14: 而歎故名毀譽。依實徳讃名稱依實過
T2217_.59.0796a15: 謗名譏。逼迫侵形名苦心神適悦名樂
T2217_.59.0796a16: 略抄
T2217_.59.0796a17: 或由舌根淨故等者。大疏抄第一云。乃至聞
T2217_.59.0796a18: 諸佛菩薩教誡音聲又自以音聲遍滿世
T2217_.59.0796a19: 界。遇此縁時以彼響喩觀察此道理不應
T2217_.59.0796a20: 生著也文此釋意。或由已下文爲行者所爲
T2217_.59.0796a21: 也。私云。此猶擧前聖者所爲也。前擧無量
T2217_.59.0796a22: 音聲之教今明一音普遍之徳。故殊出舌根
T2217_.59.0796a23: 淨之因歟。無量一音異故云或也。況次下文
T2217_.59.0796a24: 既云遇此境界。所對境界。若通行者應云
T2217_.59.0796a25: 得此境界歟
T2217_.59.0796a26: 爾時入音聲惠法門者。大疏抄第一云。意如
T2217_.59.0796a27: 前所言。於音聲得解脱故爾云耳文上文
T2217_.59.0796a28: 云。既解音聲衆縁和合不實故。於不思議
T2217_.59.0796a29: 神變音聲不生貪著。不生貪著故心性不
T2217_.59.0796b01: 穢。心性清淨故能住實際也文
T2217_.59.0796b02: 如是眞言水月喩等者。有云。有二點。一者如
T2217_.59.0796b03: 是眞言水月可悟喩用悟訓二者眞言水月悟
T2217_.59.0796b04: 持明者當如此説云云私云。何必喩訓煩。只
T2217_.59.0796b05: 眞言水月譬可訓。意本尊行者水月且云喩
T2217_.59.0796b06: 歟。從喩故實是法也。故所引釋論説法云。
T2217_.59.0796b07: 實法性月輪在實際虚空中。凡夫心水有
T2217_.59.0796b08: 我我所相現云云此文既喩水月外更説法水
T2217_.59.0796b09: 月。准知眞言水月又可同歟。又中川點云。
T2217_.59.0796b10: 眞言水月乃喩於毛天
云云
T2217_.59.0796b11: 月在虚空中等者。智論疏第二云。月本在天。
T2217_.59.0796b12: 唯有一月有衆水故見衆多月。諸法亦爾。
T2217_.59.0796b13: 本來一相以衆生無明心水有故。遂見諸
T2217_.59.0796b14: 法有種種相。生我我所迷實相。諸法本來
T2217_.59.0796b15: 唯一實相。實相者何所謂無相也文
T2217_.59.0796b16: 實法性月輪在如如法性等者。問。月空同法
T2217_.59.0796b17: 性。何爲能所在耶。答。或云。謂於一法性
T2217_.59.0796b18: 性徳輪圓靈明具足。此喩月輪。廣大無礙清
T2217_.59.0796b19: 淨無分別性號虚空也。又云。謂於理智不
T2217_.59.0796b20: 二法本覺圓明云月輪。眞如無障云虚空
T2217_.59.0796b21: 耳。私云。設雖一理何無能所義。相性別故。
T2217_.59.0796b22: 故唯識論第十云。又自性身依法性土。雖此
T2217_.59.0796b23: 身土體無差別而屬佛法相性異故文又釋
T2217_.59.0796b24: 論中云眞如門理理自理故文
T2217_.59.0796b25: 凡夫心水有我我所相現者。問。法性月輪是
T2217_.59.0796b26: 本來清淨。由何我我所相現耶。若法性現我
T2217_.59.0796b27: 相則質影相違。猶如水質現火影矣。彼復
T2217_.59.0796b28: 禮。眞法性本淨。妄念何由起云云引可作證
T2217_.59.0796b29: 如何。答。妄元無體故依法性他成也。故起
T2217_.59.0796c01: 信論云。謂不如實知眞如法一故不覺心起
T2217_.59.0796c02: 文摩訶衍論云。根本無明不能自有。當依
T2217_.59.0796c03: 眞如方得止住文又慈行釋云。妄元無性
T2217_.59.0796c04: 故依他成文天台釋云。無明無體全依法性
T2217_.59.0796c05: 文但至質影相違者。以從眞起妄同從質
T2217_.59.0796c06: 現影也　又復禮問者。慈行釋此事云。故清
T2217_.59.0796c07: 涼答曰。迷眞妄念生迷心即用
妄生即體		而全同此迷
T2217_.59.0796c08: 眞是用得起是體文仍無失。問未不如三
T2217_.59.0796c09: 法。前眞獨在立歟。迷眞起妄又爾也。若爾
T2217_.59.0796c10: 又有眞前妄後過耶。答。眞妄従無始雖同
T2217_.59.0796c11: 時且義説前後。故二卷起信論云。謂從無
T2217_.59.0796c12: 始來謂不如實知眞如法一故不覺心起文
T2217_.59.0796c13: 又淨影釋云。全眞義邊終日全眞而不妨妄。
T2217_.59.0796c14: 成妄義邊終日成妄而不妨眞文
T2217_.59.0796c15: 無實智故見種種法者。無實智故見法相。
T2217_.59.0796c16: 何下文中以實智遣我相耶。謂我相法相
T2217_.59.0796c17: 倶實智所斷故無失。或又下文擧我相顯
T2217_.59.0796c18: 法相。上文中我我所相現亦爾也。今十喩菩
T2217_.59.0796c19: 薩所觀故專可遮法相也
T2217_.59.0796c20: 無明心靜水中等者。惠影疏第二云。是諸衆
T2217_.59.0796c21: 生不知諸法唯有一相本來是空無明心
T2217_.59.0796c22: 中横生取著起我我所造種種業生種種
T2217_.59.0796c23: 煩惱執虚誑法。菩薩聖人解諸法實相故
T2217_.59.0796c24: 皆悉了達知是誑法。所以不著。見凡夫執
T2217_.59.0796c25: 之。是以致咲耳文
T2217_.59.0796c26: 實智惠杖擾心水則不見者大疏抄第一云。
T2217_.59.0796c27: 聖者心水常清如月。凡夫心水常濁如泥生
T2217_.59.0796c28: 生我我所。以智惠杖擾其我月自然不
T2217_.59.0796c29: 現。是故行者能應知心性言也文
T2217_.59.0797a01: 或自以如意珠身等者。上約本尊現行者心
T2217_.59.0797a02: 中。今據行者身現干衆生心中也。斯則如
T2217_.59.0797a03: 次自行化他義也。如意珠身者疏第十五云。
T2217_.59.0797a04: 如如意珠在於憧頭能滿一切人願隨心
T2217_.59.0797a05: 所欲可彼所求稱心而至。今觀是。彼從珠
T2217_.59.0797a06: 得生耶。從人心得生耶。若從珠出。何故
T2217_.59.0797a07: 一切時不出要待人心希願方出耶。若從
T2217_.59.0797a08: 人心出。則人心得何不自求而待珠耶。當
T2217_.59.0797a09: 知不從珠出。不從人心出。不共。不無
T2217_.59.0797a10: 因縁。但和合有耳。今悉地不思議神變亦如
T2217_.59.0797a11: 是。但猶眞言故口業淨。觀本尊故意業淨。
T2217_.59.0797a12: 印故身業淨。三業平等故自然而有不思議
T2217_.59.0797a13: 業。然亦不可分別。無思無爲也文私云。准
T2217_.59.0797a14: 此釋。行者三業淨故有不思議業用。無思
T2217_.59.0797a15: 無爲而作利衆生事。如如意珠滿人求願。
T2217_.59.0797a16: 故云如意珠身也。又經第七云。大菩提心如
T2217_.59.0797a17: 意寶滿世出世所有希願文此行者身悉地
T2217_.59.0797a18: 成就後有不思議業。悉地從心生故菩提心
T2217_.59.0797a19: 所生身故云如意珠身歟
T2217_.59.0797a20: 爾時應諦想觀之者。自下破執文也。此句總
T2217_.59.0797a21: 標也。今此下別釋也。既能下總結也。就別
T2217_.59.0797a22: 釋中有二。初今此至所生者密嚴海會破
T2217_.59.0797a23: 執也。故云密嚴之想。此依自心佛身因縁
T2217_.59.0797a24: 現故。我心佛身相待作自他不生等義矣。意
T2217_.59.0797a25: 云。自他理性平等實相尚畢竟不生。況迷情
T2217_.59.0797a26: 差別相違自他因縁寧有所生耶爲言問。今
T2217_.59.0797a27: 此文四句具有耶。答。或云。自他二句也。私
T2217_.59.0797a28: 云。意含四句。所謂相違自他故。自不生。他
T2217_.59.0797a29: 不生。相違自他故。共不生。相違自他則倶
T2217_.59.0797b01: 非因縁故。無因不生也。例如香象出三
T2217_.59.0797b02: 業以即一因作存壞四句。次又如下後如
T2217_.59.0797b03: 意珠身破執也。此中有二。初重明珠身心
T2217_.59.0797b04: 現。此中有法譬。法譬中不來去義相反。謂
T2217_.59.0797b05: 悉不來反合水不去。自心不去反合月不
T2217_.59.0797b06: 來也。來去雖相反義理全無違耳。後當以
T2217_.59.0797b07: 下正述破執也。此中二。初正述。後以喩反
T2217_.59.0797b08: 顯。第二總結中。初既能自淨其意者結初
T2217_.59.0797b09: 釋。自心澄淨而海會現故。後當下結第二釋。
T2217_.59.0797b10: 如意珠身故云如如不動。衆生蒙益故云爲
T2217_.59.0797b11: 人演説也
T2217_.59.0797b12: 聲聞經以受至復殊也者。爲明今經浮泡喩
T2217_.59.0797b13: 示先擧二經意異今經也。所謂聲聞經中
T2217_.59.0797b14: 以浮泡無性衆縁實法喩唯蘊無我歟。故
T2217_.59.0797b15: 疏第二云。聲聞經中雖説此五喩。而意明
T2217_.59.0797b16: 無我文又智論云。復一切聲聞法中無揵城
T2217_.59.0797b17: 喩。有餘無常譬受如泡取意般若經中。泡是
T2217_.59.0797b18: 雖無實性。因縁猶實法故。菩薩觀諸法空
T2217_.59.0797b19: 十喩中除此取如化也。故大般若經第一
T2217_.59.0797b20: 縁起品云。於諸法門勝解觀察如幻如陽焔
T2217_.59.0797b21: 如夢如水月如＊響如空花如像如光影
T2217_.59.0797b22: 如變化事如尋香城雖皆無實而現似有
T2217_.59.0797b23: 文但今般若者指大品歟。彼經第一序品云。
T2217_.59.0797b24: 諸法如幻如炎如水中月如虚空如響如
T2217_.59.0797b25: 乾闥婆城如夢如影如鏡中像如化文　今
T2217_.59.0797b26: 疏浮泡喩意異二經意而譬即心變化也。
T2217_.59.0797b27: 問。疏第二云。此三事猶帶拆法明無性空。
T2217_.59.0797b28: 此中幻･炎等明體法難解空故不論也取意
T2217_.59.0797b29: 既泡沫･芭蕉三事帶拆法故。第二劫猶不
T2217_.59.0797c01: 取之。第三劫中何取彼耶。答。因縁實法故
T2217_.59.0797c02: 不順體法空。例如土木城。故不取彼耳然
T2217_.59.0797c03: 今以泡起滅即水起滅喩即心之變化。故所
T2217_.59.0797c04: 況既異。例難不齊矣。問。變化又化事雖無
T2217_.59.0797c05: 心因縁實法。何捨泡取化耶。答。下釋云。但
T2217_.59.0797c06: 以心生便有心滅則滅文故知心･化･生滅同
T2217_.59.0797c07: 而異泡滅水存故。問。若爾何譬即心變化
T2217_.59.0797c08: 乎。答。彼取泡滅即水滅邊故無違耳。問。第
T2217_.59.0797c09: 二劫又明三界唯心義。故三重幻中云即心
T2217_.59.0797c10: 幻。若爾何不爲喩耶。答。唯心言雖同即心
T2217_.59.0797c11: 意是異。所謂彼諸識所變影像故云唯心。此
T2217_.59.0797c12: 一心縁起故云即心也。又彼質影雙存。此
T2217_.59.0797c13: 唯影無質也。又彼諸法歸自心。此自心成諸
T2217_.59.0797c14: 法。故二劫意大異而已。又如彼華嚴三界唯
T2217_.59.0797c15: 識自宗他宗倶談三界唯心但局我宗也
T2217_.59.0797c16: 又以心爲曼荼羅等者。今釋與前異云。前
T2217_.59.0797c17: 釋自心作佛還蒙彼佛示悟方便自心轉入
T2217_.59.0797c18: 無量法門也。今釋自心作曼荼羅境界此
T2217_.59.0797c19: 爲能縁境界自心能作不思議神變也。以
T2217_.59.0797c20: 此喩海水自心昇空成雨水作佛降與海水
T2217_.59.0797c21: 爲縁生種種浮泡轉入法門
能作變化		也。兩釋如次自
T2217_.59.0797c22: 利利他歟。故云轉入法門能作變化也
T2217_.59.0797c23: 修定者有十四變化者。智論第六云。如化者
T2217_.59.0797c24: 十四變化心。初禪二。欲界･初禪。二禪三。欲
T2217_.59.0797c25: 界･初禪･二禪。三禪四。欲界･初禪･二禪･三禪。
T2217_.59.0797c26: 四禪五。欲界･初禪･二禪･三禪･四禪。是十四
T2217_.59.0797c27: 變化心作八種變化。一者能作小乃至微塵。
T2217_.59.0797c28: 二者能作大乃至滿虚空。三者能作輕乃至
T2217_.59.0797c29: 如鴻毛。四者能作自在。能以大爲小以
T2217_.59.0798a01: 長爲短。如是種種。五者能有主力。有大力
T2217_.59.0798a02: 人無所下故言有主力。六者能遠到。七能
T2217_.59.0798a03: 動地。八者隨意所欲盡能得。一身能作多
T2217_.59.0798a04: 身能作一。石壁皆過。履水。虚手捫日月。
T2217_.59.0798a05: 能轉四大地作水水作地火作風風作火
T2217_.59.0798a06: 石作金金作石文抄中第七文
云云		頌疏第二十七
T2217_.59.0798a07: 云。從神境通生變化心總有十四。謂初
T2217_.59.0798a08: 定果有二。二定果有三。三定果有四。第四
T2217_.59.0798a09: 定果有五。且初禪有二化心。一欲界攝。謂
T2217_.59.0798a10: 初禪作欲界化也。二初禪攝。謂初禪作初
T2217_.59.0798a11: 禪化也乃至第四靜慮有五化心。四種如前。
T2217_.59.0798a12: 加第四禪化。諸果化心依上地必無依下
T2217_.59.0798a13: ○謂勢力劣故文又云。此二界化各有二種。
T2217_.59.0798a14: 一似自身化。二似他身化。身在多界化
T2217_.59.0798a15: 有四種。謂作欲界自他二化。及作色界自
T2217_.59.0798a16: 他二化。身在色界化亦四種如欲界説文
T2217_.59.0798a17: 私云。此能化心從神境通生。是通之果也。
T2217_.59.0798a18: 故頌疏云。此十四能變化心從定修生。無記
T2217_.59.0798a19: 性攝。四無記中通果無記也文故知。今如化
T2217_.59.0798a20: 者但化事。非取能化心。能化心是實法故。
T2217_.59.0798a21: 故智論云。如化人無生老病死無苦無樂
T2217_.59.0798a22: 亦異於人生。以是故空無實。一切諸法亦
T2217_.59.0798a23: 如是。皆無生住滅。以是故説諸法如化文
T2217_.59.0798a24: 此所化事若欲界化則以色香味觸四境爲
T2217_.59.0798a25: 體。若色界化則以色觸二境爲體也。於中
T2217_.59.0798a26: 有即質離質。若即質化即我身化色天形
T2217_.59.0798a27: 欲界人天等姿也。若離質化我身外別化彼
T2217_.59.0798a28: 等身也。設離質化設即質化隨所化事可
T2217_.59.0798a29: 攝欲色二界。能化心唯色界攝也。依身欲
T2217_.59.0798b01: 色二界隨應不定也。若色界人天身修得
T2217_.59.0798b02: 色界定可色天乎。或云。入定位彼天攝。出
T2217_.59.0798b03: 定不爾歟。私云。設雖入定。依身既欲界故。
T2217_.59.0798b04: 欲界攝也。問。今變化何不通無色耶。答。彼
T2217_.59.0798b05: 非通依地故。故頌疏云。五通必依止觀均
T2217_.59.0798b06: 地。未至等地故亦無通文無色定多惠少。四通分
惠多定少。故非通依地
T2217_.59.0798b07: 問。義章第二十云。又小乘中前之五通唯依
T2217_.59.0798b08: 四禪根本定地。○大乘法中始終同小。究
T2217_.59.0798b09: 竟終成依一切禪悉能起之文又瑜伽論云。
T2217_.59.0798b10: 色無色天變身萬億共立毛端文此等釋通
T2217_.59.0798b11: 無色。如何。答。今所引智論既云十四變化
T2217_.59.0798b12: 局欲色。又瑜伽文者。住心論釋此事云。然
T2217_.59.0798b13: 大乘唯識論等許無色界有定品色。而無
T2217_.59.0798b14: 業果通果色文既諸論一同。義章釋未審。但
T2217_.59.0798b15: 會之彼章次上釋云。又聲聞人隨依何定。所
T2217_.59.0798b16: 發神通入餘定中。不能起用。諸佛菩薩則
T2217_.59.0798b17: 不如是。隨依何定。所發神通入餘定中。
T2217_.59.0798b18: 悉能起用文准此釋。入餘定中悉能起用
T2217_.59.0798b19: 義勝聲聞故云依一切禪歟。非謂依無
T2217_.59.0798b20: 色起通而已。問。變化亦雖化事無性。能化
T2217_.59.0798b21: 心因縁即實法。若爾何捨泡取化耶。答。泡
T2217_.59.0798b22: 從水生。泡擧體水故。破泡形濕性猶存。是
T2217_.59.0798b23: 即如＊拆法極微刹那體猶在。然化事雖從
T2217_.59.0798b24: 心生。化事擧體非心故。化息時化事處無
T2217_.59.0798b25: 心殘。故喩體法空也。例如乾城木城異也｣
T2217_.59.0798b26: 天龍鬼神亦能作化者。智論云。是變化復
T2217_.59.0798b27: 有四種。欲界藥草寶物幻術能變化諸物。諸
T2217_.59.0798b28: 神通人神力故能變化諸物。天龍鬼神輩得
T2217_.59.0798b29: 生報力故能變化諸物。色界生報修定力
T2217_.59.0798c01: 故能變化諸物文同疏第二惠影云。復有四種
T2217_.59.0798c02: 者。謂藥草等亦能變物延年也。寶物者。如
T2217_.59.0798c03: 意珠亦能變物令成寶也。幻術亦能變諸
T2217_.59.0798c04: 物也。説勒那留支等用呪事亦善能呪井
T2217_.59.0798c05: 水令滿方。方自取之能呪幻博貪向墓也。
T2217_.59.0798c06: 諸神通者明神通人亦能變化也。前言八種
T2217_.59.0798c07: 變化。變化若得禪時即能得者。今此中別明
T2217_.59.0798c08: 修通除障通無明所得故別出之耳。諸龍神
T2217_.59.0798c09: 鬼色界修定所得生報力能變化等不入四
T2217_.59.0798c10: 種。四種中但取修習所得者耳。前言變化
T2217_.59.0798c11: 據身在欲界修得諸禪作者。是故此中別
T2217_.59.0798c12: 出初禪生報所得者也文倶舍論二十七云。
T2217_.59.0798c13: 神境智類總有五種。一修得。二生得。三呪
T2217_.59.0798c14: 成。四藥成。五業成文光記云。一修得。由修
T2217_.59.0798c15: 定得故。二生得。生彼處得故。三呪成。由
T2217_.59.0798c16: 呪力成故。四藥成。由藥力成故。五業成。由
T2217_.59.0798c17: 業力成故文私案智論四種加前修得雖成
T2217_.59.0798c18: 五種與倶舍少異。互用開合故。謂智論以
T2217_.59.0798c19: 業得合生得更開神通故。倶舍神通攝
T2217_.59.0798c20: 修得更開業得故。又倶舍有占相得矣　問。
T2217_.59.0798c21: 以五種得配人天等方如何。答　頌疏云。若
T2217_.59.0798c22: 修得通唯人天趣。能入定故。生得除人通
T2217_.59.0798c23: 餘四趣。皆有生得。呪藥二種通人天鬼趣。
T2217_.59.0798c24: 占相唯人也文呪藥通天者欲天歟。智論生得
T2217_.59.0798c25: 無地獄者擧龍鬼顯彼歟。光釋有多解檢
T2217_.59.0798c26: 可見矣
T2217_.59.0798c27: 如化生先無定物等者。智論云。復次化生先
T2217_.59.0798c28: 無定物。但以心生便有所作。皆無有實。
T2217_.59.0798c29: 人身亦如是。本無所有。但從先世心生從
T2217_.59.0799a01: 今世身。皆無有實。以是故説諸法如化。
T2217_.59.0799a02: 如變化心滅則化滅。諸法亦如是。因縁滅
T2217_.59.0799a03: 果亦滅不自在○復次如變化生法無初
T2217_.59.0799a04: 無中無後。諸法亦如是。如變化生時無
T2217_.59.0799a05: 所從來滅亦無所去。諸法亦如是文
T2217_.59.0799a06: 復次如變化相等者。智論云。復次如變化相
T2217_.59.0799a07: 清淨乃至皆悉清淨文同故不
具引		終句與泡喩意同
T2217_.59.0799a08: 者疏家私詞也
T2217_.59.0799a09: 如虚空者謂但有名而無實法者。且取虚
T2217_.59.0799a10: 空爲譬歟。然經中云如空中無衆生等直
T2217_.59.0799a11: 非取虚空也。故列名中經云虚空華。論云
T2217_.59.0799a12: 如虚空。若爾經論是異。疏家何引論文釋
T2217_.59.0799a13: 經意而准論有人飛上等文釋如得神通者
T2217_.59.0799a14: 於空一顯色中自在飛行等乎。謂釋論意非
T2217_.59.0799a15: 直取大虚體。取縹色爲譬歟。故以空一顯
T2217_.59.0799a16: 色同經空華歟。故惠影疏第二云。衆生亦
T2217_.59.0799a17: 爾。遠無漏法故爲顛例。分別心所轉於空
T2217_.59.0799a18: 法中轉取男女等相生染著心。如遠生虚
T2217_.59.0799a19: 空謂爲縹色也文又大品十喩云如虚空。大
T2217_.59.0799a20: 般若十喩云如空花可思之。又釋論意不
T2217_.59.0799a21: 許虚空實體故直取虚空歟。彼論多重問
T2217_.59.0799a22: 答付虚空論之
T2217_.59.0799a23: 遠無漏實智惠故等者。問。應云遠實相譬
T2217_.59.0799a24: 遠視故對虚空故。應以實相類虚空以
T2217_.59.0799a25: 實智合眼以我男女等合縹色故。如何。
T2217_.59.0799a26: 答。譬合影略互顯歟。譬中擧翳眼顯明目
T2217_.59.0799a27: 合中擧實智顯惡惠故。故譬中又應云遠
T2217_.59.0799a28: 明眼故奇虚空見縹色。合中又應云遠視
T2217_.59.0799a29: 故身見轉見我男女也。謂執我我所是身
T2217_.59.0799b01: 見故
T2217_.59.0799b02: 極遠而無所見者。上文遠視故見縹色云云
T2217_.59.0799b03: 何今遠而無見耶。謂上文在地下遠視故
T2217_.59.0799b04: 見青色。今飛昇空中遠至無見也。意異。
T2217_.59.0799b05: 智論具文云。有人飛上極遠而無所見。以
T2217_.59.0799b06: 遠視故謂爲青色文
T2217_.59.0799b07: 諸法亦如是等者。大疏抄第一云。問此喩意
T2217_.59.0799b08: 何。答。此意。眞際如空。諸法如空華等。凡
T2217_.59.0799b09: 夫妄見空中種種相貎。其所見相都無實體。
T2217_.59.0799b10: 如是行者修觀行時遇諸魔境種種違順
T2217_.59.0799b11: 縁時安心虚空不動不起言也無爲空量
同前也文
T2217_.59.0799b12: 若有種種魔事等者。謂以種種魔幷業煩惱
T2217_.59.0799b13: 合譬中疾病非人等因縁也。謂魔及業煩惱
T2217_.59.0799b14: 如次合譬人及疾病歟。以事及境二字
T2217_.59.0799b15: 合種種人物形相等。事謂魔所作事境謂業
T2217_.59.0799b16: 煩惱所起境故。以皆當安心等文合得本心
T2217_.59.0799b17: 等句也。問。此喩及下火輪喩。經中無合法
T2217_.59.0799b18: 文。如何。答。擧喩顯法歟。又前八喩其義顯
T2217_.59.0799b19: 故。又總摽中云十喩皆眞言行者所行故｣
T2217_.59.0799b20: 譬如火燼等者。智論疏第二云。如旋火輪
T2217_.59.0799b21: 者。被火燒頭名作火&T015947;。投之急轉遙看
T2217_.59.0799b22: 似如火輸。其實無輪。萬法云云亦爾。無實。
T2217_.59.0799b23: 衆生遠離諸法實相故見諸法似有。觀之
T2217_.59.0799b24: 則無也文
T2217_.59.0799b25: 一體速疾力者。疏第六云。經云。時佛入於一
T2217_.59.0799b26: 切如來一體速疾力三昧者。謂入此三昧時
T2217_.59.0799b27: 證＊心一切如來皆同一法界智體。於一念
T2217_.59.0799b28: 中能次第觀察無量世界海微塵等諸三昧
T2217_.59.0799b29: 門。知如是如是若干衆生於彼彼三昧門
T2217_.59.0799c01: 中應得入道。知彼善知識已爲若干衆生
T2217_.59.0799c02: 作種子因縁。等爲若干衆生作種種因
T2217_.59.0799c03: 縁。或有衆生入如是法門可得超昇成
T2217_.59.0799c04: 佛。入餘法門久遠稽留不得成佛。如是等
T2217_.59.0799c05: 種種根性不同。進修方便皆亦隨異乃至遊
T2217_.59.0799c06: 戲其中次第修習出入超世界。於一一門
T2217_.59.0799c07: 各得能成就無量衆生故名一體速疾力三
T2217_.59.0799c08: 昧也文又第一云。如是遊戲即是菩薩自在
T2217_.59.0799c09: 神通。言毘盧遮那本行菩薩道時。以一體
T2217_.59.0799c10: 速疾力三昧供養無量善知識遍行無量諸
T2217_.59.0799c11: 度門。自利利他法皆具足文私云。一體速疾
T2217_.59.0799c12: 力三昧是准上下文通佛菩薩所入歟。但
T2217_.59.0799c13: 今文是擧菩薩所入歟。云淨菩提心故此
T2217_.59.0799c14: 三昧又普門三昧歟。或云。a字觀云一體速
T2217_.59.0799c15: 疾力三昧也云云此義非無理。今文既云於
T2217_.59.0799c16: 一a字門旋轉無礙故。又論云。火輪隨手
T2217_.59.0799c17: 方與圓種種變形任意遷。一種阿字多旋轉･
T2217_.59.0799c18: 無邊法義因茲宣文
T2217_.59.0799c19: 諸結使煩惱等者。此中正見合光我法相合
T2217_.59.0799c20: 影。然譬中無煩惱譬。謂合中擧煩惱譬中
T2217_.59.0799c21: 顯人歟。又次釋中擧人幷影。合中但擧影
T2217_.59.0799c22: 顯人歟。善惡業即隨人去住動故。故智論
T2217_.59.0799c23: 偈云。空中亦逐去。地底亦隨去。處處常隨
T2217_.59.0799c24: ＊逐。業影不相離略抄起信論云。住持過去
T2217_.59.0799c25: 無量世等善惡之業令不失故文故知兩節
T2217_.59.0799c26: 釋又影略互顯也初釋中譬中闕人。後釋中
T2217_.59.0799c27: 合中闕人。故或云果報類人。或云業譬人
T2217_.59.0799c28: 報合影不斷。故云罪福就時出也。大疏
T2217_.59.0799c29: 抄一云。意有人體時影隨有。人去影去。隨
T2217_.59.0800a01: 業有報言也文但以非倶時故法譬不齊
T2217_.59.0800a02: 歟。人又雖果報今且約人持業論去住動
T2217_.59.0800a03: 歟。未詳。委可尋決耳。此中報不斷故罪福
T2217_.59.0800a04: 熟時出者合動歟。又出者去義也。故智論云
T2217_.59.0800a05: 不去。中論云不出。動是去住外無別體。故
T2217_.59.0800a06: 四威儀中無擧。故無別合歟
T2217_.59.0800a07: 然是影非有物者。疏家以釋論影喩同今經
T2217_.59.0800a08: 火輪也影是眼識所縁顯密通滿掟。何云誑
T2217_.59.0800a09: 眼法乎。影又顯色其一極微聚集實色大小
T2217_.59.0800a10: 大同習也。何云非有物乎。謂且約釋論不
T2217_.59.0800a11: 許影實體作此釋歟。大疏抄第一云。旋火
T2217_.59.0800a12: 輪與影喩其意同也。可思也。上第四喩釋
T2217_.59.0800a13: 論名鏡中像喩也。可悉之文
T2217_.59.0800a14: 了知大乘句者。大疏抄第一云問○又經
T2217_.59.0800a15: 説十縁生句。已是大乘句云云若爾者皆非
T2217_.59.0800a16: 二乘所解。何乾闥婆城一云非二乘所解。
T2217_.59.0800a17: 答。彼以乾闥婆城攝餘縁生爾云也。問不
T2217_.59.0800a18: 然。疏文不云。相准可知○何可云例攝。此
T2217_.59.0800a19: 甚難。好可悉也私思以乾闥婆城喩身也。身即以衆
縁合成二乘之人知人不　云法不
T2217_.59.0800a20: 證法空理。故一
往爾云耳　文		或云。通顯密大乘。今十縁生
T2217_.59.0800a21: 句第三劫所觀。第三劫中有顯密能所寄齊
T2217_.59.0800a22: 故。故疏釋云非聲聞縁覺安足之處文或云。
T2217_.59.0800a23: 但局密也。大乘生句釋毘盧遮那上上智觀
T2217_.59.0800a24: 故。必定句等正覺句等局密故。但非二乘文
T2217_.59.0800a25: 者雖唯眞言。作此釋何失。例如諸佛大祕
T2217_.59.0800a26: 密外道不能識也。安足之處者句是足跡之
T2217_.59.0800a27: 義。故大乘人安足之處故非聲縁安足也。
T2217_.59.0800a28: 義如前釋。即此意矣
T2217_.59.0800a29: 障蓋雲披自當證知耳者。經上文云。此菩薩
T2217_.59.0800b01: 淨菩提心門名初法明道。菩薩住此不久修
T2217_.59.0800b02: 學便得除一切蓋障三昧文疏第一云。行者
T2217_.59.0800b03: 已得淨除五障三昧。爾時於自心中常見
T2217_.59.0800b04: 十方一切諸佛○當知行人則是位同大覺
T2217_.59.0800b05: 也。以其自覺心故便得佛名。然非究竟妙
T2217_.59.0800b06: 覺大牟尼位文
T2217_.59.0800b07: 函蓋相稱等者。理智不二類函蓋相稱也。故
T2217_.59.0800b08: 鈔云。心之實相與彼智惠猶如函蓋文天台
T2217_.59.0800b09: 釋云。境既無量無邊常住不滅。智亦如是。函
T2217_.59.0800b10: 大蓋大文
T2217_.59.0800b11: 了知心處則安住其中者。釋論第四云。金剛
T2217_.59.0800b12: 心心還。智惠未滿福徳微少。不達一心中
T2217_.59.0800b13: 實處。故根本無明猶未出離。而卒萬行到
T2217_.59.0800b14: 果位時。始覺般若分明顯了本有功徳具足
T2217_.59.0800b15: 圓滿。現見一中法界之心安立住處根本無
T2217_.59.0800b16: 明頓斷無餘。是故名爲見一處文私云。心之
T2217_.59.0800b17: 實際是一心中實之處故云心處。如來智惠
T2217_.59.0800b18: 又安住其實相中故云安住其中也。論約
T2217_.59.0800b19: 所安住處。今依能安住智歟。論一中法界之
T2217_.59.0800b20: 心者後重一法界心。即當天台宗。今心處者
T2217_.59.0800b21: 初地淨菩提心。是亦同天台矣。或又一中
T2217_.59.0800b22: 法界兼華嚴。以風水龍王同華嚴故。今
T2217_.59.0800b23: 文此心名極無自性心。故引合耳
T2217_.59.0800b24: 必定師子吼等者。疏第一云。第九大那羅延
T2217_.59.0800b25: 力執金剛者。謂持祕密神通力也。如一闡
T2217_.59.0800b26: 提必死之疾二乘實際作證已死之人諸佛
T2217_.59.0800b27: 醫王明見如來性故則能必定師子吼於
T2217_.59.0800b28: 救療因縁心不怯弱文准此文。諸佛以祕
T2217_.59.0800b29: 密神通力見闡提二乘如來性必定師子
T2217_.59.0800c01: ＊吼説救療實相印故。云如來性心實相印
T2217_.59.0800c02: 也。法華經中説二乘成佛故。云如説實相
T2217_.59.0800c03: 印也。可例准歟
T2217_.59.0800c04: 一切諸魔皆化身作佛等者。鈔第四云。智度
T2217_.59.0800c05: 論云。復有魔。作比丘被服來語菩薩。汝先
T2217_.59.0800c06: 從小師聞修六婆羅密法。皆是虚妄。所集
T2217_.59.0800c07: 隨喜功徳亦是虚妄。汝先所聞皆是虚誑。文
T2217_.59.0800c08: 飾不眞。非佛口説。今我爲汝眞示佛法。乃
T2217_.59.0800c09: 至魔作佛身來所説。異於法相者亦不信
T2217_.59.0800c10: 受。譬如狗著師子皮諸獸見之雖怖聞聲
T2217_.59.0800c11: 則知是狗。何況變作餘身等能令行者變
T2217_.59.0800c12: 易其心哉文
T2217_.59.0800c13: 即是心佛顯現等者。疏第一云。爾時行人爲
T2217_.59.0800c14: 此寂光所照。無量知見自然開發。如蓮華
T2217_.59.0800c15: 敷。故云無量智成就。此智成就即是毘盧
T2217_.59.0800c16: 遮那心佛現前故。云等正覺顯現。梵本云三
T2217_.59.0800c17: 藐三佛陀現也。佛已略説如此心實相印。
T2217_.59.0800c18: 若行者與此相應○得至淨菩提心文私云。
T2217_.59.0800c19: 准此文。今成覺是眞宗初地成佛故。云毘
T2217_.59.0800c20: 盧遮那心佛現前。然非究竟妙覺位。又非顯
T2217_.59.0800c21: 乘成覺也。又依云極無自性心生即是等
T2217_.59.0800c22: 則顯成覺歟。故大師釋極無自性心云。是因
T2217_.59.0800c23: 是心望前顯教極果。於後祕心初心。初發
T2217_.59.0800c24: 心時便成正覺。宜其然也文又云。極無自性
T2217_.59.0800c25: 未必顯歟。故疏下云。若生極無自性心得
T2217_.59.0800c26: 入如上曼荼羅海會。名阿闍梨文
T2217_.59.0800c27: 乃至毘盧遮那以上上智觀等者。自初地至
T2217_.59.0800c28: 佛果漸次轉深故云乃至也。故上釋云。謂
T2217_.59.0800c29: 得淨心已去從大悲生根乃至方便究竟
T2217_.59.0801a01: 其間一一縁起皆當以十喩觀之。由所證
T2217_.59.0801a02: 轉深故言深觀察也文又義。通地前也。故
T2217_.59.0801a03: 下釋云漸次證入者。如初無畏以聲字觀
T2217_.59.0801a04: 修曼荼羅行乃至離垢地已去各於自地觀
T2217_.59.0801a05: 心中修曼荼羅行○其中從因向果則三
T2217_.59.0801a06: 密方便展轉不同。容極至心王大海方一味
T2217_.59.0801a07: 無別耳文既心王大海之譬同如入大海之
T2217_.59.0801a08: 句。前二義中前義爲勝。云以深修觀察
T2217_.59.0801a09: 故。深修言局第三劫以上故。但至大海喩
T2217_.59.0801a10: 者意大異。謂下取海水一味今取海底漸
T2217_.59.0801a11: 深故
T2217_.59.0801a12: 上上智觀者。涅槃經四乘菩提中佛菩提也。
T2217_.59.0801a13: 中論疏云。下智觀故得聲聞菩提。中智觀故
T2217_.59.0801a14: 得縁覺菩提。上智觀故得菩薩菩提。上上智
T2217_.59.0801a15: 觀故得佛菩提文
T2217_.59.0801a16: 如是六句次第相釋等者。疏第一云。今此眞
T2217_.59.0801a17: 言門修行諸菩薩以見法明道故即生獲得
T2217_.59.0801a18: 除一切蓋障三昧。得此三昧故即能與諸
T2217_.59.0801a19: 佛菩薩同住發五神通。以五神通故獲一
T2217_.59.0801a20: 切衆生語言陀羅尼。獲此陀羅尼故能知
T2217_.59.0801a21: 一切衆生心行而作佛事。以能廣作佛事
T2217_.59.0801a22: 不斷如來種。故則於一切時一切處常爲
T2217_.59.0801a23: 十方諸佛之所護持○當知如是諸句皆
T2217_.59.0801a24: 悉次第相釋也文今准此文應相釋也。謂
T2217_.59.0801a25: 了知甚深大乘故得自證知心實性。了知
T2217_.59.0801a26: 心實性故得理智一際。了知理智不二故
T2217_.59.0801a27: 必定師子＊吼説如來性心實相印。了知如
T2217_.59.0801a28: 來性故成初地正覺。了知正等覺故漸次
T2217_.59.0801a29: 轉深發毘盧遮那上上智觀也。如此六句相
T2217_.59.0801b01: 望後後云相釋。釋前句故。前前云相生。生
T2217_.59.0801b02: 後句故。又次第相釋等相字顯互釋互生義
T2217_.59.0801b03: 歟。次第又有順逆次第故。例如彼釋論別
T2217_.59.0801b04: 因果故表功徳故引行者故文有順逆相釋
T2217_.59.0801b05: 矣。又六句中前五云次第相釋。後一云次第
T2217_.59.0801b06: 相生。漸次轉深乃至生佛智故。又且以六
T2217_.59.0801b07: 句配五種大乘者。大乘句是他縁乘。大乘
T2217_.59.0801b08: 初門故云總名。故云非聲聞縁覺等。心句即
T2217_.59.0801b09: 覺心乘。覺自心本不生故云心句也。謂五
T2217_.59.0801b10: 句。八迷障蓋雲披八不中道自心月顯故。無
T2217_.59.0801b11: 等等句必定句者一道心。理智不二是一道
T2217_.59.0801b12: 一乘義。故釋云函大蓋大。是函蓋相稱義也。
T2217_.59.0801b13: 二乘作佛法華説故。云必定師子＊吼。故法
T2217_.59.0801b14: 華云。如説實相印文正等覺句則極無心也。
T2217_.59.0801b15: 故云極無自性心即是心佛顯現也。大乘生
T2217_.59.0801b16: 句者祕密心也。故云乃至毘盧遮那以上上
T2217_.59.0801b17: 智觀等也。又配三種幻者初大乘句者即
T2217_.59.0801b18: 空幻。是學大乘人觀故。度違順八心故。非
T2217_.59.0801b19: 二乘安足之處也。次心句者即心幻也。無
T2217_.59.0801b20: 等等已下諸句不思議幻也。依之當卷下釋
T2217_.59.0801b21: 一念守齊乃至一生補處治地義畢。云例如
T2217_.59.0801b22: 十縁生句漸次轉深不可窮盡也文大疏
T2217_.59.0801b23: 抄第一云。問。十縁生句了次經文出六句。其
T2217_.59.0801b24: 意何。答。此五句歎縁生不思議也○問。以
T2217_.59.0801b25: 此六句歎彼十縁生何。答。此十喩皆是大
T2217_.59.0801b26: 乘甚深縁起。非二乘安立故。云大乘句。心
T2217_.59.0801b27: 之實際不可得。無能無所。如是觀時心性
T2217_.59.0801b28: 空寂故名心句。如來智慮亦不可得無敢可
T2217_.59.0801b29: 比者。故云無等等句也。諸佛以此十縁生
T2217_.59.0801c01: 義決定師子＊吼幷能信解決定至無上果
T2217_.59.0801c02: 故。云決定句。能知此十喩義極無垢心生。
T2217_.59.0801c03: 此心生時即得佛果一徳。故云正等覺句。如
T2217_.59.0801c04: 是十喩令行者心漸從淺至深。淺者自餘
T2217_.59.0801c05: 九宗。深者今此祕密莊嚴住心。從彼唯蘊無
T2217_.59.0801c06: 我至此第十住心令心彌淨彌固遂住無
T2217_.59.0801c07: 垢淨菩提心言也＊文
T2217_.59.0801c08: 從十世界微塵數諸法界門等者。疏下釋云。
T2217_.59.0801c09: 十世界微塵數金剛密惠差別智印猶如鬢
T2217_.59.0801c10: 蘂。十世界微塵數大悲萬行波羅蜜門猶如
T2217_.59.0801c11: 華藏。三乘六道無量應身猶如根等條葉
T2217_.59.0801c12: 發暉相間。以如是衆徳輪圓周備故名曼
T2217_.59.0801c13: 荼羅也文又云。復次大悲胎藏發生三昧中
T2217_.59.0801c14: 有種種法界門種種善知識。如善財童子次
T2217_.59.0801c15: 第詢求或於如是法門已善修行而於餘
T2217_.59.0801c16: 門未能究習。若入普門世界時則能於一
T2217_.59.0801c17: 念中具足相應。是名深行阿闍梨也文
T2217_.59.0801c18: 工巧大智惠者。大疏抄第一云。工巧者權智。
T2217_.59.0801c19: 巧説諸法令能解脱故。大智者實智。能證
T2217_.59.0801c20: 一大法界理故也文
T2217_.59.0801c21: 若於一念心中等者。謂由淨菩提心一體速
T2217_.59.0801c22: 疾力三昧故。一念心中窮上求下化行盡也。
T2217_.59.0801c23: 上窮無盡法界者上求自利行。下極無盡生
T2217_.59.0801c24: 界者下化利他行也。故疏下云。若入普門世
T2217_.59.0801c25: 界時即能於一念中具足相應。是名深行
T2217_.59.0801c26: 阿闍梨也文疏第一云。以一體速疾力三昧
T2217_.59.0801c27: 供養無量善知識遍行無量諸度門。自利利
T2217_.59.0801c28: 他法皆具足文
T2217_.59.0801c29: 自然有縁起智生等者。十縁生觀故云縁起
T2217_.59.0802a01: 智也。不同如常定所發修惠通達也爲言鈔
T2217_.59.0802a02: 云。即法界不思議祕密縁起之智生也。謂行
T2217_.59.0802a03: 者以内自觀行力爲因外感佛神通加持
T2217_.59.0802a04: 力爲縁由斯二力故自然而有祕密法界縁
T2217_.59.0802a05: 起智生即能得見不思議加持境界。是故不
T2217_.59.0802a06: 同尋常耳文
T2217_.59.0802a07: 持誦次第如法悉地如法果生者。疏第十二
T2217_.59.0802a08: 云。悉地是眞言妙果。爲此果故。而修因行
T2217_.59.0802a09: 故文准此文。悉地即果也。何雙擧耶。謂悉地
T2217_.59.0802a10: 翻成就。此通因故寛狹爲異。或再擧何失。
T2217_.59.0802a11: 猶如云悉地成就。故次下云悉地果生也。
T2217_.59.0802a12: 或又悉地成就因果別故非例歟。抄釋如上
T2217_.59.0802a13: 引
T2217_.59.0802a14: 已説淨菩提心諸心相竟者。諸心相有二義。
T2217_.59.0802a15: 或九句隨一諸心相句也。住心中雖亦明心
T2217_.59.0802a16: 續生修行等句。廣明諸心相句又重説故且
T2217_.59.0802a17: 約廣多云爾也。或云。諸心相言通總別故。
T2217_.59.0802a18: 今約總通云諸心相句也。如實遍知一切
T2217_.59.0802a19: 心相釋答修行句也。又住心品中又雖説
T2217_.59.0802a20: 三句。多明菩提心句故。云淨菩提心也。次
T2217_.59.0802a21: 下進修方便及悉地果生者根究竟也。大疏
T2217_.59.0802a22: 抄第一云。意上已説十心差別。次説六無
T2217_.59.0802a23: 畏。次亦説十縁生句。此第一眞言門住心品
T2217_.59.0802a24: 大心也。次説入曼荼羅具縁眞言品。此意已
T2217_.59.0802a25: 知住心差別淨菩提心因縁。今明以此淨
T2217_.59.0802a26: 菩提心入曼荼羅進修應得悉地果言也
T2217_.59.0802a27: 文
T2217_.59.0802a28: 大日經疏指心鈔卷十六
T2217_.59.0802a29:   去文永四年丁卯七月五日。於高野山丈六
T2217_.59.0802b01: 堂北僧坊。傳法會談義之次。遂日馳筆
T2217_.59.0802b02: 畢。同九月庚申十二月十九日。於醍醐寺
T2217_.59.0802b03: 中性院。以理性院上野公令清書。自拭老
T2217_.59.0802b04: 眼加點畢。但令清書許不及再治。後賢刊
T2217_.59.0802b05: 定
T2217_.59.0802b06:   金剛佛子頼瑜生年四十七
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