INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 00
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| T2213_.58.0040a01: | 御本云 | 元徳二年 | 庚 午 | 潤六月二日加點了 |
| T2213_.58.0040a02: | 建武四年 | 丁丑 | 二月三日 |
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07:
T2213_.58.0040a08: 沙門阿寂記
| T2213_.58.0040a09: | 釋入眞言門住心品之餘 | 經一 疏一 |
T2213_.58.0040a11: 四。初明指所住三昧。二明三密化用。三明
T2213_.58.0040a12: 譬説。四明合譬也
T2213_.58.0040a13: 初中。是故者指上之言也。住自在神力者。如
T2213_.58.0040a14: 來於法得最自在故。爲十方法界一切衆生。
T2213_.58.0040a15: 不動本地薄伽已體。現無量無邊神力應用。
T2213_.58.0040a16: 一時ニ遍ク令
T2213_.58.0040a17: 故云自在也。神力如前。加持者。大旨如前釋。
T2213_.58.0040a18: 加者諸佛大悲之日光。持者行者信心之心
T2213_.58.0040a19: 水也。故敦造紙云。如來大悲ヲ與ヘ衆生信心ニ。
T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
| T2213_.58.0040a21: | 感佛日名持 | 云云 |
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以
T2213_.58.0040a24: 悲願力放光加被ス。感應因縁之故衆生發心
| T2213_.58.0040a25: | 修行ス。是謂自行 | 云云 |
T2213_.58.0040a27: 水ニ。也
T2213_.58.0040a28: 二從普等下。明三密應化中。示種種諸趣所
T2213_.58.0040a29: 喜見身者。身密之應化也。所謂示現十界形
T2213_.58.0040b01: 状。令九界衆生悦樂也。説種種性欲所宜聞
T2213_.58.0040b02: 法者。口密之應用也。種種性慾者。九界性
T2213_.58.0040b03: 欲也。性欲者如下釋。所宜聞者。彼九界群
T2213_.58.0040b04: 類所ノ樂聞ント法也。隨種種心行開觀照門者。
T2213_.58.0040b05: 意密之應用也。種種心行者。彼無量衆生ノ
T2213_.58.0040b06: 心之所念心ノ之所行ナルカ故云心行也。開觀照
T2213_.58.0040b07: 門者。彼彼各各所知見ノ三摩地也。然此應
T2213_.58.0040b08: 化者。指此三密應化也。非從毘盧遮那佛身
T2213_.58.0040b09: 或語或意生者。如此聖衆ハ是本來成就ノ之佛
T2213_.58.0040b10: 蓮金三部聖衆故。今始メテ非從毘盧遮那身
T2213_.58.0040b11: 口意而生故云爾也。於一切時處者。指
T2213_.58.0040b12: 有縁起云一切也。時者超越三時之時也。
T2213_.58.0040b13: 處者指盡空法界之處。是離分限方所也。起
T2213_.58.0040b14: 滅邊際不可得者。如是三部聖衆之隱顯ハ。即
T2213_.58.0040b15: 是六大法界從テ縁滅シ從テ縁起
T2213_.58.0040b16: 息
| T2213_.58.0040b17: | 非言語心量所及。故云邊際倶不可得也 | 矣 |
T2213_.58.0040b19: 藥草等者。謂有呪術之人。以藥術之力故。
T2213_.58.0040b20: 變瓦礫草木化現シ象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等ヲ。或幻化ス國王大
T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等。而ルヲ彼幻人等。
T2213_.58.0040b23: 或作歌詠舞妓令前人ヲ
T2213_.58.0040b24: 五欲之境使人ヲ
T2213_.58.0040b25: 量可畏恐怖形状令人ヲ
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
| T2213_.58.0040b27: | 云云 |
T2213_.58.0040b29: 亦有リ分別
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然モ色可見聲可
| T2213_.58.0040c02: | 聞。與六情相對不相錯亂 | 云云 |
T2213_.58.0040c04: 内ニ有ヤ不ヤ。答言不ナリ。外ニ有ヤ不ヤ。答言不ナリ。内外
T2213_.58.0040c05: 有ヤ不ヤ。答言不ナリ。從先世至今世從今世
T2213_.58.0040c06: 至ヤ後世ニ不ヤ。答言不ナリ。幻所作有ヤ生者滅者
T2213_.58.0040c07: 不ヤ。答言不ナリ。實ニ有一法是レ幻ノ所作ナリヤ不ヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗ル見頗ル聞クヤ幻所作妓樂ヲ。不。
T2213_.58.0040c09: 答テ言ク我亦聞亦見。佛問徳女ニ幻空ニ
T2213_.58.0040c10: 實ナリ。云何ソ從幻能作ヤ妓樂。徳女白佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可シ聞見。佛言。
T2213_.58.0040c12: 無明亦如是。雖不内ニ有不外ニ有不内外ニ
T2213_.58.0040c13: 有。不先世ヨリ至リ今世今世ヨリ至後世ニ。亦無實
T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生ス。
T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ幻ノ所作息カ。無明亦
| T2213_.58.0040c16: | 爾ナリ。無明盡ハ行亦盡ク。乃至衆苦集皆盡ク | 云云 |
T2213_.58.0040c18: 四從如下。明合譬中。如來金剛之幻亦復如
T2213_.58.0040c19: 是者。如來義如上釋。金剛者。三世常恒不
T2213_.58.0040c20: 壞不盡之幻故云金剛。亦能摧ク無明煩惱大
T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨衆生根
T2213_.58.0040c22: 性。或現慈悲之形。或現敬愛之形。或現降
T2213_.58.0040c23: 伏之形。如是以三密加持出現
T2213_.58.0040c24: 種種無量ノ奮迅示現ヲ。譬如幻師隨前人心
T2213_.58.0040c25: 作種種未曾有之幻事。故云亦復如是。縁謝
T2213_.58.0040c26: 即滅機興即生者。是則今宗之至要也。能能
T2213_.58.0040c27: 思之。言ロハ十界從本已來。本有常住離去來
T2213_.58.0040c28: 今。明朗無礙無有垢障。但從テ前縁ニ有去
T2213_.58.0040c29: 來起滅之相。即如云三世常恒不壞化身利
| T2213_.58.0041a01: | 益有情無時暫息 | 云云 |
T2213_.58.0041a03: 四衆不定テ隨テ縁生故。譬如火ノ隨テ所燒ノ
T2213_.58.0041a04: 處ニ爲名ト。若離レハ燒處ヲ火不可得。因眼縁
T2213_.58.0041a05: 色生ス眼識ヲ。若離レハ所縁識不可得。餘識亦
| T2213_.58.0041a06: | 如是 | 云云 |
T2213_.58.0041a08: 也。依衆生ノ燒處滅盡スルニ故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡ス。是則縁謝即滅也。故知ヌ起ト與ハ滅
T2213_.58.0041a10: 有リ衆生之機縁ニ。如來常住不壞ノ化身ハ三世
T2213_.58.0041a11: 常住離タリ起滅ノ相ヲ。譬如ハ天ノ月現ト與ハ沒有リ
T2213_.58.0041a12: 池水之動靜ニ。雲上天月ハ離タリ隱沒之相ヲ。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實ニ無シ彼此。但機ニ有
| T2213_.58.0041a14: | 在無。無始法爾故 | 云云 |
T2213_.58.0041a16: 若去若生若滅ヲ。則能知ル佛所説ノ諸法實相ヲ。
T2213_.58.0041a17: 是人行般若波羅蜜近シ阿耨菩提ニ。名爲眞
T2213_.58.0041a18: 佛弟子。不虚妄ニ食人信施。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如大海水中ノ諸寶。不從モ東
T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆
T2213_.58.0041a21: 生善根因縁ノ故ニ海ニ生此寶ヲ。此寶亦不無
T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生ス。是
T2213_.58.0041a23: 寶若滅トモ又不去テ至十方。諸縁合カ故ニ有リ。諸
T2213_.58.0041a24: 縁離カ故ニ滅スルカ。諸佛身亦如是。從本業因縁果
T2213_.58.0041a25: 報生ス。生トモ不從十方來。滅スル時亦不去テ至
| T2213_.58.0041a26: | 十方。但諸縁合スル故ニ有リ。諸縁離カ故ニ滅ス | 云云 |
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言ハ有相
T2213_.58.0041a29: 生滅ノ諸法ノ體相。即是四重法界ノ曼荼羅也。
T2213_.58.0041b01: 一一ノ體ハ六大法界也。一一ノ相ハ四曼也。一一ノ
T2213_.58.0041b02: 用ハ三密也。故一塵處ニ備六大四曼三密之體
T2213_.58.0041b03: 相用ヲ。而周遍ス法界ニ。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間モ亦如是。故經ニハ云心虚空菩
T2213_.58.0041b05: 提三種無二ト。如是三種世間ノ性相各各ニ法
T2213_.58.0041b06: 住ス法位。住
T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
| T2213_.58.0041b08: | 假名而説實相 | 云云 |
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
| T2213_.58.0041b11: | 法無有瑕隙。不可破不可壞。是爲實相 | 云云 |
T2213_.58.0041b13: 相叶ヘリ。故ニ引テ以爲例。祕經ニ云即此身五佛。
T2213_.58.0041b14: 此ノ經ニ云。世人應供養
T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正ク顯ス即
| T2213_.58.0041b16: | 事而眞之相ヲ | 更問 |
云。常於三世。| T2213_.58.0041b18: | 不壞化身。利樂有情無時暫息 | 云云 |
T2213_.58.0041b20: 故。神力者。且從舊譯耳。加持如上釋。經
T2213_.58.0041b21: 者。開題云。貫串不散之義。以語密爲經。以
T2213_.58.0041b22: 心密爲緯。織身業之絲爲海會之錦。錦文千
T2213_.58.0041b23: 殊同名爲錦。佛相萬差共得稱佛。經ニ被雜色
T2213_.58.0041b24: 衣執金剛ト者即表此義。上從大日尊。下至六
T2213_.58.0041b25: 道衆生相。住各各威儀。顯種種色相。並是
T2213_.58.0041b26: 大日尊之差別智印也。非更他身。故經文
T2213_.58.0041b27: 云我即法界我即金剛身我即天龍八部等。
T2213_.58.0041b28: 如是法身互相渉入。猶如絹布絲縷竪横相
| T2213_.58.0041b29: | 結不散不亂。是則經之義也 | 云云 |
| T2213_.58.0041c01: | 文故。不可委悉釋之 | 矣 |
T2213_.58.0041c03: 標二明隨釋
T2213_.58.0041c04: 一明別標中。若據梵本應具題云者。言ハ今略
T2213_.58.0041c05: 經ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據梵本具ニ題セハ者。應云
摩
訶
毘
盧T2213_.58.0041c07:
遮
那
尾
三
菩
提美紀
利T2213_.58.0041c08:
儞地
瑟他
因
陀羅
王蘇T2213_.58.0041c09: 多攬。若依漢語具題者。應云大除暗遍明成
T2213_.58.0041c10: 佛神變加持帝釋王經也。但此中帝釋者。梵
T2213_.58.0041c11: 漢二音難定判。所以然者。開題ニ因陀羅者
| T2213_.58.0041c12: | 梵語也。翻云帝釋 | 云云 |
T2213_.58.0041c14: 是因陀羅梵語訛也。正云印濕里。略云帝。
T2213_.58.0041c15: 釋者具足應云釋迦羅。主也。即三十三天
T2213_.58.0041c16: 之主也。今言帝釋。帝釋者應梵語也。帝釋
T2213_.58.0041c17: 梵語訛略也。具應云因陀羅釋迦羅。此ニハ應
T2213_.58.0041c18: 云尊主ト也ト釋シ取ル也。但開題ニハ正ク漢語トモ不
T2213_.58.0041c19: 見歟。其故ハ言ク翻云帝釋。此最勝義無上義
| T2213_.58.0041c20: | 渉入義ト | 云云 |
| T2213_.58.0041c22: | 問曰。疏具題云大廣博 | 云云 |
T2213_.58.0041c24: 毘盧遮那成佛神變加持ニ題シ加大廣博ヲ歟。
T2213_.58.0041c25: 如何 答。於ハ大盧遮那含多義。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然ハ大
T2213_.58.0041c27: 廣博者摩訶毘盧遮那ノ多義ノ中ノ隨一也。若
T2213_.58.0041c28: 以此義漢語ニ呼者。應云大廣博成佛神變
T2213_.58.0041c29: 加持帝釋王經也。故云若據梵乃至帝網
| T2213_.58.0042a01: | 也 | 云云 |
T2213_.58.0042a03: 切如來者指五佛。此五佛攝盡刹塵海會諸
T2213_.58.0042a04: 佛。故理趣釋云。一切如來者。准瑜伽教中。
T2213_.58.0042a05: 五佛是也。其五佛者。即盡空遍法界無盡無
| T2213_.58.0042a06: | 餘佛ヲ聚テ成此五佛身也 | 云云 |
T2213_.58.0042a08: 含藏攝持之義也。復次祕者指本源。要者指
T2213_.58.0042a09: 縁起。藏者本有縁起平等攝持ヲ名テ爲藏也。於
T2213_.58.0042a10: 大乘衆教者。遠指四家大乘。近指金剛頂經
T2213_.58.0042a11: 等也。教者。法華玄一云。教者聖人被下之
| T2213_.58.0042a12: | 言 | 云云 |
T2213_.58.0042a14: 云。是即權化之帝釋也。所以然者。阿修羅
T2213_.58.0042a15: 與諸天相戰時。觀自在菩薩爲降伏阿修羅
T2213_.58.0042a16: 鬪諍心。即現千手千眼之帝釋。一時以千目
T2213_.58.0042a17: 見之。以千手取之故。阿修羅衆不能更ニ對
| T2213_.58.0042a18: | 向。即懷恐怖自息鬪心 | 云云 |
| T2213_.58.0042a20: | 眼帝釋主。以慇重心而觀察 | 文 |
| T2213_.58.0042a21: | 如婆羅門讃辨才天女文也 | 云云 |
T2213_.58.0042a23: 自餘實業所生之帝釋ノ中ニ爲王主。故云爾也。
T2213_.58.0042a24: 演密云。言猶如千目者。謂天帝威徳光明類
T2213_.58.0042a25: 乎千日。如經云。帝釋所有光明猶如千日
| T2213_.58.0042a26: | 等。爲釋之主也 | 云云 |
| T2213_.58.0042a27: | 意據之義也 | 云云 |
T2213_.58.0042a29: 答。不可尋餘處之證據。以疏文可爲正
T2213_.58.0042b01: 義也。所以然者。今此疏是十萬頌文義撰
T2213_.58.0042b02: 釋シテ之爲二十卷ト故。專是十萬頌大日經也。
T2213_.58.0042b03: 故任セテ此疏文可專トス師承義也。彼義ハ不
| T2213_.58.0042b04: | 叶文理故不可用之 | 云云 |
| T2213_.58.0042b06: | 多故。恐繁略之也 | 云云 |
T2213_.58.0042b08: 法。如何相應耶 答曰。一一可相應也。所謂
T2213_.58.0042b09: 三部三密。三句三大。三身四身。五智五大。本
T2213_.58.0042b10: 有修生等。衆多法門也
T2213_.58.0042b11: 問曰。若然者其一一配當如何 答。配當三
T2213_.58.0042b12: 部者。大毘盧遮那者蓮華部。成佛者金剛
T2213_.58.0042b13: 部。神變加持者佛部也。若開五部ニ者。佛
T2213_.58.0042b14: 部ニ攝シ寶部。蓮華部ニ攝ス羯磨部也。配當三
T2213_.58.0042b15: 密者。大毘盧遮那成佛者本有三密。神變加
T2213_.58.0042b16: 持者修生三密也。配當三句者。大毘盧遮那
T2213_.58.0042b17: 者菩提爲因句。成佛者大悲爲根句。神變加
T2213_.58.0042b18: 持者方便爲究竟句也。配當三大者。大毘盧
T2213_.58.0042b19: 遮那者體大。成佛者相大。神變加持者用大
T2213_.58.0042b20: 也。配當三身者。大毘盧遮那者法身。成佛
T2213_.58.0042b21: 者報身。神變加持者應身也。配當四身者。大
T2213_.58.0042b22: 毘盧遮那者自性身。成佛者自受用身。神變
T2213_.58.0042b23: 者變化身。加持者等流身也。配當セハ五智ニ。大
T2213_.58.0042b24: 毘盧遮那者中臺法界體性智。成佛者東南。
T2213_.58.0042b25: 神變加持者西北也。配當五大者。大毘盧遮
T2213_.58.0042b26: 那者地大。西方水大。南方火大。東方風大。北
T2213_.58.0042b27: 方空大也。復次大毘盧遮那者五大。神變加
T2213_.58.0042b28: 持者五智也。配當本有修生者。大毘盧遮那
T2213_.58.0042b29: 者本有也。神變加持者修生也。如是一一
| T2213_.58.0042c01: | 配當不可勝計。略釋總題了 | 矣 |
T2213_.58.0042c03: 標。二明隨釋。初總標。自可見
T2213_.58.0042c04: 二從梵本下。明隨釋中。又分爲四。初明判
T2213_.58.0042c05: 入修勝劣。二明釋
T2213_.58.0042c06: 四明三密要行
T2213_.58.0042c07: 初中亦分爲三。初總明有兩題。二從初云下
T2213_.58.0042c08: 明兩題前後。三明入ニ兼修義。初二自可見
| T2213_.58.0042c09: | 云云 |
T2213_.58.0042c11: 爲セ共故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言ハ竊ニ思案スル兩題之兼單勝劣ヲ也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題ハ。
T2213_.58.0042c14: 是兼タルカ欲スル入ント眞言ニ初心之住心ト與ヲ入リ
T2213_.58.0042c15: 眞言門ニ已テノ修證之住心故ニ。存スレハ兼含之
T2213_.58.0042c16: 入住ヲ者。修眞言行之義ハ自ラ顯ル。爰以存兼含
T2213_.58.0042c17: 入眞言門住心品之題ヲ。自顯ス唯單ノ修眞言
T2213_.58.0042c18: 行品之題ヲ也
T2213_.58.0042c19: 問曰。若爾如ク梵本ノ兩題共ニ並テ置ンニ有ランヤ何
T2213_.58.0042c20: 咎。例如シ菩提心品論ニ置兩題。如何 答。雖
T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略ニ今家ノ常
| T2213_.58.0042c22: | 法也。其意文明也。所謂離煩文但著其一 | 云云 |
| T2213_.58.0042c24: | 依本經故。具置二題也 | 矣 |
T2213_.58.0042c26: 初擧梵語。二明四種言音。三擧論祕號。四擧
T2213_.58.0042c27: 舊簡非
T2213_.58.0042c28: 初中。眞言梵曰漫荼攞者。問曰。曼怛攞者
T2213_.58.0042c29: 此ニハ云何翻耶 答曰。於ハ曼怛攞ニ含藏無量
T2213_.58.0043a01: 無邊義故。翻譯之家不一定也。故祕記
T2213_.58.0043a02: 云。以曼荼羅翻
T2213_.58.0043a03: 含衆多義。依テ無ニ相當者翻譯家不翻耳
| T2213_.58.0043a04: | 云云 |
| T2213_.58.0043a06: | 謂三密圓滿具足之義 | 云云 |
T2213_.58.0043a08: 云輪壇也。今家ハ翻
| T2213_.58.0043a09: | 上所言五翻之中隨一也。故字輪品疏云 | 十四 |
| T2213_.58.0043a10: | 前言漫荼羅。今云輪。即是漫荼羅義 | 云云 |
T2213_.58.0043a12: 正如何 答曰。各隨義名字雖異。法體是一
T2213_.58.0043a13: 也。爰以祕記云。諸經中説陀羅尼。或陀羅
T2213_.58.0043a14: 尼。或明。或呪。或密語。或眞言。如是五。其
T2213_.58.0043a15: 義如何。陀羅尼者。佛放光光中所説也。是
T2213_.58.0043a16: 故陀羅尼與明其義不異。呪者。佛法未來漢
T2213_.58.0043a17: 地前。有世間呪禁法。能發神驗除災患。今
T2213_.58.0043a18: 持此陀羅尼人。能發神通除災患。與呪禁法
T2213_.58.0043a19: 相似。是故曰呪。密語者。凡夫二乘不能知
T2213_.58.0043a20: 故曰密語。眞言者。如來眞實無虚妄故曰眞
| T2213_.58.0043a21: | 言 | 云云 |
T2213_.58.0043a23: 住心等ト。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此ノ難無窮也。假令雖題入陀羅尼門等ト。
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲ル
T2213_.58.0043a26: 意。所以然者。餘四約功能得名。眞言是約
T2213_.58.0043a27: 當體得名故。不空三藏釋云。眞者眞如相
| T2213_.58.0043a28: | 應。言者言詮了義 | 云云 |
| T2213_.58.0043a29: | 不異 | 云云 |
| T2213_.58.0043b01: | 故曰眞言 | 云云 |
T2213_.58.0043b03: 問曰。若爾者祕記何故釋シ陀羅尼等五ヲ已テ
| T2213_.58.0043b04: | 云ク。然皆是擧一邊ノ所名也ト | 云云 |
T2213_.58.0043b06: 一邊所名者。是且相對梵語之多含時作是
T2213_.58.0043b07: 唱。雖然五之中ニハ以眞言爲正體也。是故祕
T2213_.58.0043b08: 記文釋
T2213_.58.0043b09: 莊ンカ眞言之義也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 云ヒ眞言義。至テハ結文ニ云以曼荼羅爲眞言
T2213_.58.0043b11: 名耳ト故也。故知ヌ其中間所釋ノ四ハ是眞言之
T2213_.58.0043b12: 功能也。加之遍歴見スルニ經論現文。皆悉名眞
T2213_.58.0043b13: 言。所謂金剛頂經文文皆云眞言ト。蘇悉地經
T2213_.58.0043b14: 句句悉名眞言ト。菩提心論云唯眞言法中即
T2213_.58.0043b15: 身成佛。今經品品或名入眞言門住心品。或
T2213_.58.0043b16: 名入漫荼羅具縁眞言品。或名普通眞言品。
T2213_.58.0043b17: 理趣經又説眞言ト。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名ク眞言ト。驗知ヌ眞言名字ハ當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經ハ者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説テ此五字眞言ヲ云降伏四魔
| T2213_.58.0043b21: | 解脱六趣滿足一切智智金剛字句明曰ト | 云云 |
T2213_.58.0043b23: 名明ト。所謂
T2213_.58.0043b24: 持明阿闍梨 思惟十六義
T2213_.58.0043b25: 誦一字心明 三十七圓滿
T2213_.58.0043b26: 常持此讃王 結大羯磨印
T2213_.58.0043b27: 以一字心明 三十七圓滿
T2213_.58.0043b28: 若作漫荼羅 及畫瑜伽像
| T2213_.58.0043b29: | 結率都婆印 誦明加四處 | 云云 |
T2213_.58.0043c02: 言勝ト云
T2213_.58.0043c03: 中。皆悉以眞言爲勝名。文理如先。但至降
T2213_.58.0043c04: 伏四魔等文者。雖爲宗勝。陀羅尼等五之
T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨言便翻
T2213_.58.0043c06: 譯スル
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
| T2213_.58.0043c08: | 眞言爲宗 | 云云 |
T2213_.58.0043c10: 便翻譯ス。且置テ不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 明ト及眞言ト。義有差別。若心口出ルヲハ者名眞
| T2213_.58.0043c12: | 言ト從一切身任運ニ生スルヲハ者名之爲明 | 云云 |
| T2213_.58.0043c13: | 文眞言爲體ト明ヲ爲ト用見タル者也 | 云云 |
T2213_.58.0043c15: 所以者何。祖師先徳強ニ不判勝劣。經又互ニ相
T2213_.58.0043c16: 説ク。所謂
第二品ニ説染愛王眞言| T2213_.58.0043c17: | 曰。爾時世尊即説明曰 | 乃至 | 若持此眞言 | 云云 |
T2213_.58.0043c19: 云眞言。又第三品ニ説阿闍梨位眞言云。復
| T2213_.58.0043c20: | 説攝一切阿闍梨行位眞言曰 | 乃至 | 若眞言行 |
| T2213_.58.0043c21: | 者持此明 | 云云 |
| T2213_.58.0043c23: | 金剛薩埵菩提心明曰 | 乃至 | 若有持此眞言者 |
| T2213_.58.0043c24: | 云云 |
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。
T2213_.58.0043c27: 何ソ於一眞言。或云明。或云眞言耶。故知ヌ陀
T2213_.58.0043c28: 羅尼等五名言ハ互ニ相通
T2213_.58.0043c29: 空三藏釋陀羅尼眞言密言明等四時。各具
T2213_.58.0044a01: 四義無勝劣。祕記又雖釋陀羅尼明呪密語
T2213_.58.0044a02: 眞言等五。更ニ不判勝劣。有カ何等文義作
T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫
T2213_.58.0044a04: 宗ヲ名眞言宗。人ヲ云眞言行人。誠有所以耶。
T2213_.58.0044a05: 依之大師所所釋中。未云陀羅尼宗。明宗。
T2213_.58.0044a06: 呪宗。密語宗ト。金剛頂經大日經等中。未説
T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人ト。故
T2213_.58.0044a08: 知ヌ自餘之名ハ是眞言之上ノ功能也。眞言ハ是
T2213_.58.0044a09: 當體不改之得名也。但至瑜祇經文者。陀羅
T2213_.58.0044a10: 尼等名是眞言之上功能。故且不論勝劣。隨
T2213_.58.0044a11: 言便譯之。如先之答。例如キハ佛ニ有數名。是
T2213_.58.0044a12: 則隨一徳一徳ニ得其一名。雖然統總スルニ衆
T2213_.58.0044a13: 徳數名ヲ。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言ハ是漫荼羅具徳統
T2213_.58.0044a15: 總ノ漢名也。自餘皆以ノ依功能得ルヲ名故非
T2213_.58.0044a16: 當體也。復次彼經ハ一切説不二。所謂兩部
T2213_.58.0044a17: 不二。理智不二。色心不二。境智不二。邪正
T2213_.58.0044a18: 不二。淺深不二等也。故於一眞言。或云明。
T2213_.58.0044a19: 或名眞言者。是則爲ノ欲令知一眞言中ニ有
T2213_.58.0044a20: 淺略深祕之義故爾カ説ク也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明カ故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言ト者深祕之義。是
T2213_.58.0044a23: 則大日經法門也。眞者眞如相應。言者言詮
T2213_.58.0044a24: 了義。是則表徳實義。故爲顯此義故。於一
T2213_.58.0044a25: 眞言用二名也。復次眞者本初不生
字。即T2213_.58.0044a26: 本有常住之理。言者
字門。即本有常住之T2213_.58.0044a27: 智也。如是理智不二ヲ名テ曰眞言。爰以瑜祇
T2213_.58.0044a28: 經理趣經以眞言名心。此心者。是則非色心
T2213_.58.0044a29: 各別之心。即色心不二理智平等之一心也
T2213_.58.0044b01: 問曰。若爾者何故大師二教論中引聖位經
T2213_.58.0044b02: 云。陀羅尼宗者。一切如來祕奧之教。自覺
| T2213_.58.0044b03: | 聖智修證法門 | 云云 |
| T2213_.58.0044b04: | 宗ト耶。又瑜祇經中ニ持明阿闍梨 | 云云 |
T2213_.58.0044b06: 少ハ還テ屬ス無ニ。譬如白人ニ雖有黒點不名テ
| T2213_.58.0044b07: | 爲黒人 | 云云 |
T2213_.58.0044b09: 義。如現文。且依不空三藏釋具四義。彼釋
T2213_.58.0044b10: 云。其眞言者亦有四義。眞者眞如相應。言
T2213_.58.0044b11: 者言詮了義。云何爲四。一者法眞言。清淨
T2213_.58.0044b12: 法界以爲眞言。二者義眞言。勝義相應一一
T2213_.58.0044b13: 字皆有實相義。故名義眞言。三者三摩地眞
T2213_.58.0044b14: 言。修瑜伽者所用眞言及一切眞言。於鏡智
T2213_.58.0044b15: 菩提淨月。右ニ旋テ布列シ眞言ノ文字專注觀
T2213_.58.0044b16: 行シテ不動搖。速疾證悟ス妙三摩地。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言ト者。從唵字至娑嚩
| T2213_.58.0044b18: | 二合 | 賀字。於其中間所有文字一一文字皆 |
| T2213_.58.0044b19: | 是眞言。故得名爲文持眞言也 | 云云 |
| T2213_.58.0044b21: | 眞言以何爲體。以念惠爲體 | 云云 |
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠ハ是
T2213_.58.0044b25: 情量分別之識ニ
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ云ヒ如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空ト。唯識論ニハ云ク
| T2213_.58.0044b28: | 四智心品所依常故。非自性常從因生故 | 云云 |
| T2213_.58.0044c01: | 天台釋ニハ智即有爲功徳滿 | 云云 |
| T2213_.58.0044c02: | 過一切心地 | 云云 |
T2213_.58.0044c04: 教ナリト法花涅槃等實大乘ハ明ス念惠常住。所謂
T2213_.58.0044c05: 涅槃經云智即常住。勝鬘經云如來色無盡
| T2213_.58.0044c06: | 智惠亦復然 | 云云 |
T2213_.58.0044c08: 守テ無念以謂究竟ト。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念ニ有善念惡念。惠ニ有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠ハ。一向可棄捨。善念正惠ハ不可捨。所謂
T2213_.58.0044c11: 明ニ善ク觀念諸佛三摩地故。還テ亦諸佛護念玉フ
T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之
T2213_.58.0044c13: 妙用。如實正慧明朗カ故。直住本有圓明之月
T2213_.58.0044c14: 宮ニ也。故無畏三藏云。汝初學人多懼起心
T2213_.58.0044c15: 動念。罷息進求而專守無念。以爲究竟者ハ。
T2213_.58.0044c16: 即覓テ増長不可得也。夫念有二種。一者不
T2213_.58.0044c17: 善念。二者善念。不善妄念一向須除。善法
T2213_.58.0044c18: 正念不令復滅。眞正修行者要先正念増テ
T2213_.58.0044c19: 徐ク後ニ方ニ至於究竟。如人學射。久習純熟
T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心ヲ
| T2213_.58.0044c21: | 爲スレハ患ト虧於進學ヲ | 云云 |
T2213_.58.0044c23: 罷息安住ス。雖然法界無盡期故念慮無息。
T2213_.58.0044c24: 動彌散起。何時當得滅盡之期。如此念念
T2213_.58.0044c25: 是即我本來成就曼荼羅聖衆之心地ナリ。或時
T2213_.58.0044c26: 隨縁起。或時隨縁滅。三世常恒鎭起鎭滅無
T2213_.58.0044c27: 時暫息。汝不知此奧源故。強ニ欲ス使ント念惠ヲ
T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆ヲ。豈無燒種
T2213_.58.0044c29: 之咎耶。故疏云。一切衆生色心實相。從本
T2213_.58.0045a01: 際以來常是毘盧遮那平等智身。非是得菩
| T2213_.58.0045a02: | 提時。強空諸法使成法界也 | 云云 |
T2213_.58.0045a04: 以之難セン本有常住自性果徳之念惠耶。此
T2213_.58.0045a05: 念惠是曼茶羅具體也。故祕記云。問祕密藏
T2213_.58.0045a06: 以何爲體宗用。答以曼茶羅爲體。以三三昧
| T2213_.58.0045a07: | 爲宗。以方便爲用 | 云云 |
T2213_.58.0045a09: 云何 答。今品所説所住宮殿師子座。并同
T2213_.58.0045a10: 聞衆十九執金剛四大菩薩。百六十心三劫
T2213_.58.0045a11: 六無畏等ハ。一一皆悉莫シ不ト云
T2213_.58.0045a12: 曼茶羅具體ニ。是故云此品綩論經之大意所
| T2213_.58.0045a13: | 謂衆生自心品即是一切智智ト | 云云 |
| T2213_.58.0045a14: | 由。委悉不釋之 | 更問 |
T2213_.58.0045a16: 不異之音者。是即如次阿閦寶生彌陀不空
T2213_.58.0045a17: 四佛音聲也。所以然者。阿閦此云不動。即
T2213_.58.0045a18: 是大圓鏡智ニ所ノ浮ル自他三密周遍
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智ニ所ノ浮
T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲ヲ
T2213_.58.0045a21: 名曰眞語也。故祕記曰。大圓鏡智者。謂自
T2213_.58.0045a22: 他三密無有邊際。名之大也。具足不缺曰圓。
| T2213_.58.0045a23: | 實智高懸萬像影現。鏡之喩也 | 云云 |
T2213_.58.0045a25: 所ノ浮ル自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 謂一體速疾力三昧是也。故從此智所出音
T2213_.58.0045a27: 聲ヲ名曰如語也。故祕記曰。平等性智者。性
T2213_.58.0045a28: 淨智水不簡情非情故。彼此同如故。常住不
| T2213_.58.0045a29: | 變故。名曰平等性智 | 云云 |
T2213_.58.0045b02: 曰阿彌陀。此佛ノ智ヲ言イフ
T2213_.58.0045b03: 察無上菩提本源内證之境界ヲ。下モ觀知六道
T2213_.58.0045b04: 生死流轉苦海之衆生ヲ。妙ニ照シ妙ニ救テ不妄不
T2213_.58.0045b05: 謬故。從此所出音聲ヲ名曰不妄也。故祕記
T2213_.58.0045b06: 云。妙觀察智者。五眼高臨邪正不謬。因以
| T2213_.58.0045b07: | 爲名 | 云云 |
T2213_.58.0045b09: 法ハ皆悉畢竟空寂
T2213_.58.0045b10: 異法。故法華經云破有法王。或云終歸於
T2213_.58.0045b11: 空。故從此智所出音聲ヲ名曰不異。復次先
T2213_.58.0045b12: 佛後佛八相作佛度衆生之儀式。同一不異
T2213_.58.0045b13: 相。故云不異也。祕記云。成所作智者。二利
| T2213_.58.0045b14: | 應化故曰所作。妙業必遂成之稱也 | 云云 |
T2213_.58.0045b16: 音也
T2213_.58.0045b17: 問曰。若然者何故不擧法界體性智之音耶
T2213_.58.0045b18: 答曰。眞言當體是法界體性智之音。復次
T2213_.58.0045b19: 四佛外無大日。大日外無四佛四佛。即大日。
T2213_.58.0045b20: 大日。即四佛。故擧四佛。別不擧大日也
T2213_.58.0045b21: 問曰。何故爾耶 答曰。束テ大日無量萬徳
T2213_.58.0045b22: 以爲四佛。束テ四佛以爲大日。是只開合不
T2213_.58.0045b23: 同耳
T2213_.58.0045b24: 問曰。有何誠證作是説耶 答誠證處處散
T2213_.58.0045b25: 在セリ也。所謂一切相應經云。金剛即寶光。蓮
| T2213_.58.0045b26: | 華即羯磨。如之同一體。即此身五佛 | 云云 |
| T2213_.58.0045b27: | 云。法界體性中流出四佛 | 云云 |
T2213_.58.0045b29: 三從龍樹下。明指論祕號中。龍樹釋論者。
T2213_.58.0045c01: 指智度論也。謂之祕號者。未撿得論之本
T2213_.58.0045c02: 文。但論第三十八云。佛法中有二諦。一者世
T2213_.58.0045c03: 諦。二者第一義諦。爲世諦故説有衆生。爲
T2213_.58.0045c04: 第一義諦故説衆生無所有。復有二種。有知
T2213_.58.0045c05: 名字相。有不知名字相。譬如軍立密號有知
| T2213_.58.0045c06: | 者有不知者 | 云云 |
| T2213_.58.0045c07: | 釋密號名字等也。但披論委檢之 | 矣 |
T2213_.58.0045c09: 曰。所言呪者何等義耶 答曰。祕記曰。呪者
T2213_.58.0045c10: 佛法未來漢地前。有世間呪禁法。能發神驗
T2213_.58.0045c11: 除災患。今持此陀羅尼人。能發神通除災
| T2213_.58.0045c12: | 患。與呪禁法相似。是故曰呪 | 云云 |
T2213_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
| T2213_.58.0045c15: | 仙人有是呪故大得名聲 | 乃至 | 諸呪術中般若 |
| T2213_.58.0045c16: | 彼羅蜜是大呪術 | 乃至 | 復次餘呪術ハ能隨テ貪 |
T2213_.58.0045c18: 定佛道涅槃諸著ヲ。何況貪恚癡病。是故名
| T2213_.58.0045c19: | 爲大明呪無上呪無等等呪 | 云云 |
| T2213_.58.0045c21: | 也。故云非正翻也 | 云云 |
T2213_.58.0045c23: 標大意。二明指衆生自心。三明一切智智。
T2213_.58.0045c24: 四明眞語爲門。五明五轉義。六明住心義。七
| T2213_.58.0045c25: | 明結歸 | 矣 |
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中ニ
T2213_.58.0045c28: 説之故云爾也
T2213_.58.0045c29: 問曰。何等法カ今經大意耶 答曰。三句三平
T2213_.58.0046a01: 等句。五智五大。四點成就等。即是今經大
T2213_.58.0046a02: 意也。所謂不改一切衆生色心。而説ヲ毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門ト。我等
T2213_.58.0046a04: 身口意業ト。大日如來身口意ト。無二無別ニ
T2213_.58.0046a05: 説ヲ自性果徳三部聖衆ナリト。名爲三平等句法
T2213_.58.0046a06: 門。一切衆生法然具足五智五大。是則説五
T2213_.58.0046a07: 智爲金剛界五佛ト。説テ五大爲胎藏界五
T2213_.58.0046a08: 佛故。一切衆生自本際以來成就シ兩部五智
T2213_.58.0046a09: 果ヲ。示ス衆生ノ當體即法性塔ニ
T2213_.58.0046a10: 居ヲ此法性塔ニ。能住所住一體平等無二無
T2213_.58.0046a11: 別ナリト。是ヲ名テ爲五智五大圓滿具足義ト。一切
T2213_.58.0046a12: 衆生ノ行住座臥ノ威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。
ノ四點之功徳也。此四點即T2213_.58.0046a14: 是四佛本來自證三摩地也。故大日如來モ鎭ニ
T2213_.58.0046a15: 住
四點ヲ。T2213_.58.0046a16: 一切衆生モ鎭ニ住
T2213_.58.0046a17:
ノ四點ヲ故。我等ノ行住坐臥ノ威儀作業。T2213_.58.0046a18: 皆悉説ク佛行佛所作ナリト。是ヲ名爲四點成就ト
T2213_.58.0046a19: 也。如是等法門皆於今品中表シ説ク之也
T2213_.58.0046a20: 問曰。若然者經ニ如何カ説耶 答。經云。菩提
| T2213_.58.0046a21: | 心爲因。大悲爲根。方便爲究竟 | 已上表 三句也 | 云何 |
| T2213_.58.0046a22: | 菩提。謂如實知自心 | 以下説 三句法 | 越三時如來之 |
| T2213_.58.0046a23: | 日加持故。身語意平等句法門 | 已上表 三平等 | 毘盧 |
| T2213_.58.0046a25: | 已下説 三平等 | 世尊譬如虚空界離一切分別無無分 |
| T2213_.58.0046a27: | 分別 | 乃至 | 世尊喩如水界一切衆生依之歡樂。 |
| T2213_.58.0046a28: | 如是一切智智爲諸天世人利益 | 云云 | 已上表讃 如來五字 |
| T2213_.58.0046a29: | 門功 徳也 | 又疏云。自心發菩提等者。以梵經ノ意説 |
T2213_.58.0046b02: 等六大法界四點成就ヲ也
T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云
T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
| T2213_.58.0046b05: | 統論一部始終 | 云云 |
| T2213_.58.0046b07: | 意也 | 云云 |
| T2213_.58.0046b09: | 發起下文五字義也 | 云云 |
| T2213_.58.0046b10: | 品。五字者。彼品所説五字眞言也 | 更問 |
| T2213_.58.0046b11: | 釋 | 云云 |
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結
T2213_.58.0046b14: 成ス此義。故知ヌ一經只説四點功徳也。爰以
T2213_.58.0046b15: 開題云。曼荼性佛圓圓之又圓。大我眞言本
T2213_.58.0046b16: 有之又本。風水之龍不得動其波瀾。業轉之
T2213_.58.0046b17: 霧不能蔽其赫日。恒沙眷屬鎭住自心之宮。
T2213_.58.0046b18: 無盡莊嚴優遊本初之殿。然非輪王之性金
T2213_.58.0046b19: 剛之種。誰能見三密之曼荼。聞四印之神祕。
T2213_.58.0046b20: 所謂大毘盧遮那成佛神變加持經者。是則
T2213_.58.0046b21: 諸佛之大祕。衆生之極妙。報應諸佛祕而不
T2213_.58.0046b22: 談。變化如去默而不答。補處大士不識其一
T2213_.58.0046b23: 人。飮光薩埵不聞彼逗留。至如法界宮中祕
T2213_.58.0046b24: 主扣寂之日。自在殿内密王開庫之朝。發心
T2213_.58.0046b25: 殿而示珍財。除重關以受自樂。三等之理彼
T2213_.58.0046b26: 此無異。五智之覺人我同得。不起于座金
T2213_.58.0046b27: 剛即是我心。不經三劫法身即是我身。三
T2213_.58.0046b28: 部諸尊宛然而具。三妄衆障忽爾不現。無量
T2213_.58.0046b29: 福智不求自備。無遍通力不營本得。跛驢不
T2213_.58.0046c01: 得此滅沒之迹。疲車誰能角神通之行。經
| T2213_.58.0046c02: | 之大意。教之大綱。蓋如此乎 | 云云 |
| T2213_.58.0046c03: | 標大意了 | 矣 |
T2213_.58.0046c05: 今品是直説一切衆生本來成就自然自證之
T2213_.58.0046c06: 體。故云衆生自心也。然十界衆生。品品次
| T2213_.58.0046c07: | 位不亂。故云品也 | 矣 |
T2213_.58.0046c09: 者。言ハ是即直指一切衆生色心云一切智
T2213_.58.0046c10: 智也。梵云薩婆若。此云一切智。所謂以一
T2213_.58.0046c11: 體速疾力三昧之智惠ヲ。一念ノ項ニ遍ク識知ス周
T2213_.58.0046c12: 遍法界三種世間ノ一切諸法ヲ。故云一切智。
T2213_.58.0046c13: 然云フ
T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者
T2213_.58.0046c15: 離テ此一切智智。設ヒ雖修無量之萬行。皆悉
T2213_.58.0046c16: 墮在シテ九種之空城ニ。不能入祕密之寶宮
T2213_.58.0046c17: 也。如大般若三百二十三云。佛言。舍利子。
T2213_.58.0046c18: 若諸菩薩遠離一切智智心。修空無相無願
T2213_.58.0046c19: 解脱門。是諸菩薩不攝受般若波羅蜜。無方
T2213_.58.0046c20: 便善巧力故。便證實際。取聲聞果或獨覺
T2213_.58.0046c21: 菩提。若諸菩薩不離一切智智心。修空無相
T2213_.58.0046c22: 無願解脱門。是諸菩薩攝受般若波羅蜜多。
T2213_.58.0046c23: 有方便善巧力故。能入菩薩正性離生位。得
T2213_.58.0046c24: 阿耨多羅三藐三菩提。舍利子。譬如有鳥。其
T2213_.58.0046c25: 身長大。百踰繕那。或復二百。乃至五百踰
T2213_.58.0046c26: 繕那量。而無有翅。是鳥。從於三十三天投
T2213_.58.0046c27: 身。而下趣贍部洲。於其中道。便作是念。我欲
T2213_.58.0046c28: 還上三十三天。舍利子。於汝意云何。是鳥
T2213_.58.0046c29: 能還三十三天不。舍利子言。不也世尊。是
T2213_.58.0047a01: 鳥至此贍部湖時。其身決定有損有惱。或
T2213_.58.0047a02: 致命終。或近死苦。何以故。世尊是鳥身大。從
T2213_.58.0047a03: 遠而墮。無有翅故。佛言。舍利子。如是如是。
T2213_.58.0047a04: 如汝所説。舍利子。有諸菩薩亦復如是。雖
T2213_.58.0047a05: 經殑伽沙數大劫。勤修布施淨戒精進靜慮。
T2213_.58.0047a06: 亦修空無相無願解脱門。作廣大事。發廣
T2213_.58.0047a07: 大心。欲證無量無所攝受微妙無上正等菩
T2213_.58.0047a08: 提。而無般若波羅蜜多。遠離方便善巧力
T2213_.58.0047a09: 故。便墮聲聞或獨覺地。何以故。舍利子。是
T2213_.58.0047a10: 諸菩薩遠離一切智智心。雖經多劫。勤修布
T2213_.58.0047a11: 施淨戒安忍精進靜慮。亦修空無相無願解
T2213_.58.0047a12: 脱門。而無般若波羅蜜多。亦無方便善巧力
| T2213_.58.0047a13: | 故。遂墮聲聞或獨覺地 | 云云 |
T2213_.58.0047a15: 智者。悲智平等ニ運テ鎭ニ利他シ鎭ニ利生スル三世常
T2213_.58.0047a16: 恒ノ悲智ヲ。名テ爲一切智。所以然者。雖知本
T2213_.58.0047a17: 有平等。而不捨縁起差別。雖知縁起差
T2213_.58.0047a18: 別。而不離本有平等。故ニ縁起即本有。本有
T2213_.58.0047a19: 即縁起ニ
T2213_.58.0047a20: 自證三菩提。知ルカ縁起故ニ鎭ニ施ス大悲方便ヲ。
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠ノ者 乃至盡トモ生
| T2213_.58.0047a22: | 死 恒ニ作 | 云云 | 如 |
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然ヲ如ク
T2213_.58.0047a25: 六大法界ノ實知六大法界故。云如實了知
T2213_.58.0047a26: 也。所謂本有縁起三種世間ノ一切諸法ハ。皆
T2213_.58.0047a27: 悉知テ六大法界ナリト。乃至微塵許リモ不ヲ誤。名
T2213_.58.0047a28: 爲一切智者也。故大論第十一云。問曰。云
T2213_.58.0047a29: 何名一切種。云何名一切法。答曰。智惠門
T2213_.58.0047b01: 名爲種。有人以一切惠門觀シ。有人以二三
T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門觀ス
T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
| T2213_.58.0047b04: | 法。名一切智 | 云云 |
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
| T2213_.58.0047b07: | 名爲佛 | 云云 |
T2213_.58.0047b09: 智十一智攝無量智。今宗立五智攝盡無量
T2213_.58.0047b10: 無邊智也 問曰。何等名三智耶 答。三智
T2213_.58.0047b11: 者。一者一切智。二者道種智。三者一切種
T2213_.58.0047b12: 智也 問曰。若然者。今此三智者。何等人
T2213_.58.0047b13: 所得智耶 答曰。一切智聲聞縁覺智也。道
T2213_.58.0047b14: 種智菩薩智也。一切種智唯佛與佛智也。故
T2213_.58.0047b15: 大論三十五云。薩婆若惠聲聞辟支佛事。道
| T2213_.58.0047b16: | 種惠是菩薩事。一切種智是諸佛事 | 云云 |
T2213_.58.0047b18: 性智。自餘四智是也 問曰。若然者何等人
T2213_.58.0047b19: 所得智耶 答曰。唯佛獨得四智。非二乘菩
T2213_.58.0047b20: 薩所得也
T2213_.58.0047b21: 問曰。十一智者其名相如何 答曰。大論二
T2213_.58.0047b22: 十三云。法智。比智。他心智。世智。苦智。集
| T2213_.58.0047b23: | 智。滅智。道智。盡智。無生智。如寶智 | 云云 |
T2213_.58.0047b25: 答曰同論云。十智阿羅漢辟支佛菩薩共
| T2213_.58.0047b26: | 有。如實智唯獨佛有 | 云云 |
| T2213_.58.0047b27: | 能知。以如實智故能知 | 云云 |
T2213_.58.0047b29: 問曰。今宗所立五智者。其名相如何 答
T2213_.58.0047c01: 曰。一法界體性智。二大圓鏡智。三平等性
T2213_.58.0047c02: 智。四妙觀察智。五成所作智也。其一一義
T2213_.58.0047c03: 如上引祕記配釋。如是五智。是統毘盧遮
T2213_.58.0047c04: 那如來無邊萬徳以爲法界體性智。此法界
T2213_.58.0047c05: 體性智之四徳分爲四智。此四智亦具四智。
T2213_.58.0047c06: 乃至無量無邊而成ス塵數曼荼海會聖衆ヲ。故
T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
| T2213_.58.0047c08: | 數也 | 矣 |
T2213_.58.0047c10: 也。此教者指眞言密教。諸菩薩者指祕密最
T2213_.58.0047c11: 上之人。眞語爲門者。總指三密教也。言自
T2213_.58.0047c12: 他法界三密眞實ニ
T2213_.58.0047c13: 三密之知見。語リ示ス一切衆生ニ故云語。一切
T2213_.58.0047c14: 衆生依此三密教通入三部之寶宮故云
T2213_.58.0047c15: 門也
T2213_.58.0047c16: 問曰。上眞語。與今眞語。爲同爲異耶 答
T2213_.58.0047c17: 同一也。所以然者。彼大圓鏡智ニ所ノ浮ル自他
T2213_.58.0047c18: 三密ヲ今爲門ト。能通入三密之本際故也
| T2213_.58.0047c19: | 問眞語爲門 | 云云 |
T2213_.58.0047c21: 即門也。門之外ニ全ク不論寶所也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲ノ所入カ可シ能入
T2213_.58.0047c23: 之門。何故云當體即門耶。依之記信論之有
T2213_.58.0047c24: 法能起摩訶衍依根之文ヲ龍猛釋論ニ云。有法
T2213_.58.0047c25: 者十六種能入門法。能起信根者門法作業
T2213_.58.0047c26: 之相。摩訶衍者十六所入法。并不二大乘體
| T2213_.58.0047c27: | 云云 |
| T2213_.58.0047c29: | 名。如云八者名摩訶衍義 | 云云 |
| T2213_.58.0048a02: | 門名摩訶衍 | 云云 |
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲ノ所入之能通ノ門ナリト云
T2213_.58.0048a06: 何 答曰。令宗且有二意。所謂遮性表徳
T2213_.58.0048a07: 也。遮情門之日ハ。雖能入所入各別。表徳實
T2213_.58.0048a08: 義ハ能入之外ニ無所入。所入之外ニ無能入。離
T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ言ヒ直
T2213_.58.0048a10: 約諸法令識其心ト。又云フ即以平等身口意祕
T2213_.58.0048a11: 密加持爲所入門。謂以身平等之密印。語平
T2213_.58.0048a12: 等之眞言。心平等之妙觀。爲方便故。遂見加
T2213_.58.0048a13: 持受用身。如是加持受用身。即是毘盧遮
T2213_.58.0048a14: 那遍一切身。遍一切身者即是行者平等智
T2213_.58.0048a15: 身。是故住此乘者。以不行而行。以不到而
T2213_.58.0048a16: 到。名爲平等句。一切衆生皆入其中。而實無
| T2213_.58.0048a17: | 能入者。無所入處。故名平等ト | 云云 |
T2213_.58.0048a19: 入所入無二無別也。又大論第二十八云。問
T2213_.58.0048a20: 曰。是三昧即是三昧門不。答曰。三昧即是三
T2213_.58.0048a21: 昧門。問曰。若爾者。何以不但説三昧。而復説
T2213_.58.0048a22: 三昧門。答曰。佛諸三昧無量無數。如虚空無
T2213_.58.0048a23: 邊。菩薩云何盡得。菩薩聞テ是心則退沒。以
T2213_.58.0048a24: 是故佛説テ三昧門。入トキ一門中ニ。攝ス無量三
| T2213_.58.0048a25: | 昧ヲ。如牽ケハ衣ノ一角ヲ擧衣皆得 | 云云 |
T2213_.58.0048a27: 至釋論等文者。彼ハ且ク以教門施設故。以
| T2213_.58.0048a28: | 十七所入之法名大乘 | 前後兩重八法并 不二摩訶衍也 | 以十 |
| T2213_.58.0048a29: | 六能入之門不名大乘 | 前後兩重 八門是也 | 是則教門之 |
T2213_.58.0048b02: 乘也。所以然者。能入之門眞如也。所入之
T2213_.58.0048b03: 法眞如也。故能入所入共莫非眞如不變之
T2213_.58.0048b04: 體。故龍論云。所謂以眞如體而爲其門所趣
| T2213_.58.0048b05: | 入故名爲體 | 云云 |
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
| T2213_.58.0048b08: | 無差別 | 云云 |
T2213_.58.0048b10: 情門之時ハ且ク爲誘引中下機ヲ雖論能入所
T2213_.58.0048b11: 入。表徳ノ實談ニハ能所一體平等法界也。所謂
T2213_.58.0048b12: 六大一實也。豈門外論寶所耶。若方便之
T2213_.58.0048b13: 外ニ論實義者。表徳之實相有ン何軌摸カ耶。
T2213_.58.0048b14: 故眞語爲門ト者。是則正指三密奧源六大一
T2213_.58.0048b15: 實即爲門也耳
T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
| T2213_.58.0048b17: | 一字 | 是則中方本有淨菩提心也。依 是心故發菩提心。故曰因也 | 即心具萬行 |
| T2213_.58.0048b18: | 者第二字 | 是則東方。依本有無作六大法界淨菩提 心勢力故。發歸命敬禮之心精進修 |
| T2213_.58.0048b19: | 行。故曰行也。亦是因也。 所謂爲南方之因 | 見心正等覺故第三字 |
| T2213_.58.0048b20: | 是則南方。依本有發菩提心發歸命 之心修行故。證萬徳圓滿之果也 | 證心大涅槃 |
| T2213_.58.0048b21: | 者第四字 | 是則西方。依發心修行成菩 提故入不生不滅涅槃也 | 發起心方 |
| T2213_.58.0048b22: | 便者 | 大悲 門 | 嚴淨心佛國者 | 大智 門 | 是則北方具足方便 究竟圓滿之位也 |
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉ニ故。以無
T2213_.58.0048b25: 點
字爲胎藏界大日種子。即此意也。若T2213_.58.0048b26: 以東方爲發菩提心者。以無點
字爲東T2213_.58.0048b27: 方。以第五衆點具足
T2213_.58.0048b28: 布ノ曼荼羅皆以如是圖畫ス。是從因向果之
T2213_.58.0048c01: 意也。然如是四點ハ是皆本有淨菩提心ノ之上ノ
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如ハ阿ノ單ノ是
T2213_.58.0048c03: 菩提心。若傍角ニ加畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上ニ加點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字ノ傍ニ加
| T2213_.58.0048c06: | 二點。即是菩提心。并除一切障ノ涅槃也 | 云 |
| T2213_.58.0048c07: | 云 | 字 |
T2213_.58.0048c09: 大法界之淨菩提心經テ於四處ニ裝束スル因行
T2213_.58.0048c10: 證入ヲ也。故知今復如是。自心ト者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上ノ本有無作ノ發心也。第二句ニ即心ト
T2213_.58.0048c13: 者是又本有淨菩提心無點阿字也。具萬行
T2213_.58.0048c14: 者本有淨菩提心之上ノ本有無作之萬行也
| T2213_.58.0048c15: | 傍角點 是也 | 第三句ニ見心正等覺者。心之一字ハ者 |
T2213_.58.0048c17: 四言ハ本有淨菩提心之上ノ本有無作ノ正覺也
| T2213_.58.0048c18: | 上空點 是也 | 第四句ニ證心大涅槃ト者。心之一字者本 |
T2213_.58.0048c20: 本有淨菩提心之上ノ本有無作之大涅槃也
| T2213_.58.0048c21: | 傍二點 是也 | 第五句ニ發起心方便者。心之一字ハ是本 |
T2213_.58.0048c23: 提心ノ上ノ無作ノ大悲也。第六句ニ嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言ハ本有淨菩提心之上ノ本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ成ス第五衆點具足ノ字ヲ也。
T2213_.58.0048c27: 上來六句ノ中ニ皆心ト者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作ノ威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二明。所謂五字明ト四字眞言ト也。是
T2213_.58.0049a01: 則五字明者。今所言心之一字ナリ。即本有六
| T2213_.58.0049a02: | 大法界也 | 更問 |
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知ヌ六大法
T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點ノ振舞從縁而顯レ。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: 至マテ阿鼻苦生平等ニ具足
T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 無シ別物唯是一切衆生行住坐臥ノ威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不行四
T2213_.58.0049a15: 點之功徳。不ヤ住欲觸愛慢之三摩地ニ。然則
T2213_.58.0049a16: 諸佛與異生同等ニ振舞四點功徳ヲ。平等ニ住ス
T2213_.58.0049a17: 欲觸愛慢ニ。故知一切衆生自本以來三世常
T2213_.58.0049a18: 恒ニ住
T2213_.58.0049a19: 點ヲ。衆生不
T2213_.58.0049a20: 別。成就種種不實業。流轉ス五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入ヲ三平等句之奧源住ス三世
T2213_.58.0049a22: 常恒之法樂ニ。迷與悟。苦與樂。唯有リ知ト與ニ
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專ラ在リ此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次
T2213_.58.0049a26: 上五點之義也。皆ト者指行證入也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指
T2213_.58.0049a28: 四點之能住也。其心ト者本有淨菩提心己體
T2213_.58.0049a29: 即成所住也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心
T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何モ雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅ニ故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存梵語。應云
| T2213_.58.0049b13: |       。鉢羅 | 二合 | 尾捨ヲハ言入。 |
| T2213_.58.0049b14: | 曼荼羅ヲハ言眞言。娜嚩 | 二合 | 哩ヲハ言門。底瑟吒ヲハ |
| T2213_.58.0049b16: | 品者顯品類衆多也 | 矣 |
| T2213_.58.0049b18: | 御本云 | 元徳二年 | 庚 午 | 潤六月三日加點了 |
| T2213_.58.0049b19: | 沙門阿寂 | 六十一 |
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24:
T2213_.58.0049b25: 沙門阿寂記
| T2213_.58.0049b26: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
| T2213_.58.0049b29: | 明引經論證 | 矣 |
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名
T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經テ七處有言語。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意
T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三
T2213_.58.0049c21: 密ノ天月浮フ影ヲ於行者ノ心水ニ。故如來三密遍
T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦
T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平
T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離
T2213_.58.0049c25: 諸相而爲
T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ
T2213_.58.0049c28: 遍滿無二無別故ニ。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不經劫數。故云乃
T2213_.58.0050a01: 至能於此乃至諸對治行也。乃至者。一刹
T2213_.58.0050a02: 那一念一時一日一月一歳乃至十年二十年
T2213_.58.0050a03: 三十年乃至一生終リ。於此中成就カ故云乃
T2213_.58.0050a04: 至能於此生ト。故ニ論ニハ云フ父母所生身速證大
T2213_.58.0050a05: 覺位ト。滿足地波羅蜜者十地滿足義也。不
T2213_.58.0050a06: 復經歴劫數者。非如彼他縁乘等經歴三無
T2213_.58.0050a07: 數大劫。故云爾也。諸對治行者。以六度治
T2213_.58.0050a08: 六弊。以苦空無常無我治四顛倒。乃至爲
T2213_.58.0050a09: 治八萬四千塵勞説八萬四千波羅蜜。如
T2213_.58.0050a10: 是諸顯教ハ修
T2213_.58.0050a11: 如是。故云不復經歴劫數備修諸對治行
| T2213_.58.0050a12: | 也 | 矣 |
T2213_.58.0050a14: 引大品。二明引智度
T2213_.58.0050a15: 初中。故者結前生後之言也。大品云者。彼經
T2213_.58.0050a16: 往生品云。舍利弗。有菩薩摩訶薩。初發意
T2213_.58.0050a17: 時行六波羅蜜。上菩薩位。得阿毘跋地。舍
T2213_.58.0050a18: 利弗。有菩薩。初發意時。便得阿耨多羅三
T2213_.58.0050a19: 藐三菩提轉法輪。與無量阿僧祇衆生。作シ益
T2213_.58.0050a20: 厚已入無餘涅槃。是佛般涅槃後。餘法若住
T2213_.58.0050a21: 一劫。若減一劫。舍利弗。有菩薩摩訶薩初
T2213_.58.0050a22: 發意時。與般若波羅蜜相應。與無數百千萬
| T2213_.58.0050a23: | 菩薩。從一佛國。至一佛國。淨佛世界 | 云云 |
| T2213_.58.0050a25: | 大般若經第七卷亦如是 | 云云 |
T2213_.58.0050a27: 論三十八ニ釋此中ノ第一菩薩ヲ云。利根心堅
T2213_.58.0050a28: 未發心ノ前キ。久來ヨリ集諸無量福徳智慧ヲ。是人
T2213_.58.0050a29: 遇佛聞是大乘法。發阿耨多羅三藐三菩提
T2213_.58.0050b01: 心。即時行六波羅蜜。入菩薩位。得阿鞞跋
T2213_.58.0050b02: 致。所以者何。先集無量福徳。利根心堅。從
T2213_.58.0050b03: 佛聞法故。譬如遠行。或有乘羊而去。或有
T2213_.58.0050b04: 乘馬而去。或有乘神通去者。乘羊者久久
T2213_.58.0050b05: 乃到。乘馬者差速。乘神通者發意頃便到如
T2213_.58.0050b06: 是。不得言發意間云何得到。神通相爾。不
T2213_.58.0050b07: 應生疑。菩薩亦如是。發阿耨多羅三藐三菩
| T2213_.58.0050b08: | 提時。即入菩薩位 | 云云 |
T2213_.58.0050b10: 種ノ初發意菩薩ニ可云耶 答不爾。就三種初
T2213_.58.0050b11: 發意ノ中ノ第一ノ菩薩ニ。釋スル羊馬通三種不同
T2213_.58.0050b12: 也
T2213_.58.0050b13: 問曰。既擧テ本經三種初發意菩薩。而出セリ三
T2213_.58.0050b14: 種譬。故知ヌ是可合本經三種初發意菩薩。
T2213_.58.0050b15: 有カ何意云不爾耶 答曰。今論ニ擧
T2213_.58.0050b16: 神之譬是非喩ニハ本經三種初發意ノ菩薩ニ。彼
T2213_.58.0050b17: 本經ノ三種ノ中ノ第一ノ菩薩速疾ニ上テ菩薩位
T2213_.58.0050b18: 得不退轉。爲ノ欲釋顯サント此義故。爲ニ作ンカ利
T2213_.58.0050b19: 鈍相對之釋ヲ。論家經文ノ外就第一初發意菩
T2213_.58.0050b20: 薩。釋出玉フ罪多福少。福多罪少。但行清淨
T2213_.58.0050b21: 福徳ノ三種菩薩ヲ也。以此三種ノ菩薩合羊
T2213_.58.0050b22: 馬通ノ三喩也。所謂第一ノ罪多福少菩薩ハ喩
T2213_.58.0050b23: 羊乘。故ニ論ニ云。有菩薩。初發意初ニハ雖心好
T2213_.58.0050b24: 後雜フ諸惡ヲ。時時生念。我求佛道。以諸功
T2213_.58.0050b25: 徳迴向阿耨多羅三藐三菩提。是人久久無
T2213_.58.0050b26: 量阿僧祇劫ニ。或至或不至。先世福徳因縁
| T2213_.58.0050b27: | 薄。而復鈍根心不堅固。如乘羊者 | 云云 |
T2213_.58.0050b29: 世ニ少有福徳。利根發心。漸漸行六波羅蜜。
T2213_.58.0050c01: 若三若十。若百阿僧祇劫ニ得阿耨多羅三藐
| T2213_.58.0050c02: | 三菩提。如乘馬者必有所到 | 云云 |
T2213_.58.0050c04: 乘神通者如上ニ説。是三種發心。一者罪多
| T2213_.58.0050c05: | 福少 | 私云羊 乘者 | 二者福多罪少 | 私云馬 乘者 | 三者但行清 |
T2213_.58.0050c07: 菩薩道。二者少住
| T2213_.58.0050c08: | 薩道入菩薩位。即是阿毘跋致地 | 云云 |
T2213_.58.0050c10: 菩薩位得不退轉菩薩ニ。亦分別
T2213_.58.0050c11: 福多罪少。但行清淨ノ三種菩薩。而以此三種
T2213_.58.0050c12: 菩薩ヲ合羊馬通三喩ニ也
T2213_.58.0050c13: 問曰。若然者。論家不釋本經第二第三菩
T2213_.58.0050c14: 薩歟。如何 答。釋之也 問曰。云何釋耶
T2213_.58.0050c15: 答曰。同論三十八卷ニ釋本經第二菩薩云。次
T2213_.58.0050c16: 後菩薩ハ大厭世間。世世ヨリ已來常好眞實惡
T2213_.58.0050c17: 於欺誑ヲ。是菩薩利根堅心ニ
T2213_.58.0050c18: 智慧。初發意時。便得テ阿耨多羅三藐三菩提。
T2213_.58.0050c19: 即轉法輪度無量衆生入無餘涅槃法住
| T2213_.58.0050c20: | 若一劫若減一劫。留化佛度衆生 | 云云 |
T2213_.58.0050c22: 福徳。發心ニ即與般若波羅蜜相應 得六神
T2213_.58.0050c23: 通。與無量阿僧祇衆生。共觀十方清淨世
| T2213_.58.0050c24: | 界。而自莊嚴其國 | 云云 |
T2213_.58.0050c26: 第一菩薩。分別
T2213_.58.0050c27: 三種合羊馬通三喩也。若欲廣知。披論見
| T2213_.58.0050c28: | 之 | 云云 |
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非當用故不引之
T2213_.58.0051a02: 也
T2213_.58.0051a03: 問曰。第三菩薩ハ既ニ初發心時與般若波羅
T2213_.58.0051a04: 蜜相應ス。是豈不ン相似眞言行者ノ初發心ノ時
T2213_.58.0051a05: 與六大法界ノ大菩提心相應スルニ耶 若所望
T2213_.58.0051a06: 不定ナリ。故不引之。彼菩薩雖利根。不如第一
T2213_.58.0051a07: 第二菩薩。故取勝不擧劣也
T2213_.58.0051a08: 問曰。若然者疏家ノ意ロ以神通乘之喩合スル何
T2213_.58.0051a09: 菩薩耶 答曰。合本經第一第二菩薩也｣
T2213_.58.0051a10: 問曰。若然者。本論合第一菩薩。何怱相違
T2213_.58.0051a11: 於本論文耶 答曰。本論文ハ雖喩第一菩薩。
T2213_.58.0051a12: 隨義轉用
T2213_.58.0051a13: 所以然者。劣ナル第一菩薩既ニ合ス神通乘。勝タル
T2213_.58.0051a14: 第二菩薩。豈不喩神通乘耶。故疏家存此
T2213_.58.0051a15: 意。隨義轉用
T2213_.58.0051a16: 問曰。若然者。疏家意以羊馬通三喩。合何
T2213_.58.0051a17: 等菩薩耶 答曰。喩頓漸超三種之人也
T2213_.58.0051a18: 問曰。若然者云何喩耶 答曰。以羊乘馬乘。
T2213_.58.0051a19: 喩經テ無數大劫修スル對治行菩薩ニ。然ルヲ此
T2213_.58.0051a20: 中ニ有退有不退。以有退合羊乘。以不退合
T2213_.58.0051a21: 馬乘也。次以神通乘喩超頓二種菩薩。所謂
T2213_.58.0051a22: 疏所引大品所説兩種菩薩也。此中初發心
T2213_.58.0051a23: 時即上菩薩位得不退轉者。是超機也。次初
T2213_.58.0051a24: 發心時即得無上菩提便轉法輪者。是頓機
T2213_.58.0051a25: 也
T2213_.58.0051a26: 問曰。以羊馬通如次可喩漸超頓。何故以
T2213_.58.0051a27: 羊馬二喩合漸機。以神通一喩合超頓二機
T2213_.58.0051a28: 耶 答云。本論釋馬乘喩云。有人前世少有
T2213_.58.0051a29: 福徳。利根發心。漸漸行六波羅蜜。若三若
T2213_.58.0051b01: 十若百阿僧祇劫得阿耨菩提。知乘馬者必
| T2213_.58.0051b02: | 有所到 | 云云 |
T2213_.58.0051b04: 昇進之人。雖不及頓機。必於一生之間超
T2213_.58.0051b05: 登初地乃至十地等也。故以馬乘猶ヲ喩ヘ漸
T2213_.58.0051b06: 機。不合超機也
T2213_.58.0051b07: 問曰。若然者何ヲ名頓機。何ヲ名超機漸機耶
T2213_.58.0051b08: 答曰。頓機者。若得阿闍梨教授時。即安
T2213_.58.0051b09: 住如實淨菩提心。直證毘盧遮那位。名爲
T2213_.58.0051b10: 頓機。論ニ所ノ言上根上智之人不超于座三摩
T2213_.58.0051b11: 地現前スル是也。次超機者。就此有種種不
T2213_.58.0051b12: 同。或有從異生羝羊超越第二第三住心
T2213_.58.0051b13: 至第四住心之者。或有從第一住心乃至
T2213_.58.0051b14: 超越第八第九住心至祕密莊嚴之者。或
T2213_.58.0051b15: 有從第二住心超越八種住心至初發淨
T2213_.58.0051b16: 菩提心之者。自餘七種住心超越亦如是。或
T2213_.58.0051b17: 有從初發淨菩提心超越二地三地乃至十
T2213_.58.0051b18: 地至第十一地之者。二地以上超越。準之
T2213_.58.0051b19: 可知。或有超一位二位乃至十地之者。如
T2213_.58.0051b20: 是有大超。有小超。或有大之超。或又於一
T2213_.58.0051b21: 位中有始中終故。有從始生超中心至
T2213_.58.0051b22: 終心之者。如此無量無邊。其相不可勝計
T2213_.58.0051b23: 也。是等名爲超機也。次漸機者。或異生羝
T2213_.58.0051b24: 羊ヲ爲初。乃至第四第五住心等ヲ爲初。不ヲ
T2213_.58.0051b25: 亂次第昇進之道ヲ。名爲漸機也。如是三種
T2213_.58.0051b26: 機中。以超頓二機爲教元意。所謂神通乘
T2213_.58.0051b27: 也。復次神通乘譬頓機。以馬乘譬超機。以
T2213_.58.0051b28: 羊乘譬漸機。是又一意也。則此經深旨者。
T2213_.58.0051b29: 更無別事。唯以直入直滿。初心即極。發心
T2213_.58.0051c01: 即到之旨ヲ爲深旨故。經ニ云如實知自心。
T2213_.58.0051c02: 疏ニ云住此乘者初發心時即成正覺不動生
T2213_.58.0051c03: 死而至涅槃。又云一切衆生色心實相。從本
T2213_.58.0051c04: 際已來。常是毘盧遮那平等智身。非是得
T2213_.58.0051c05: 菩提時強空諸法使成法界也。又云如是加
T2213_.58.0051c06: 持受用身即是毘盧遮那遍一切身。遍一切
T2213_.58.0051c07: 身者即是行者平等智身。是故住此乘者。以
T2213_.58.0051c08: 不行而行。以不到而到。而名爲平等句。一
T2213_.58.0051c09: 切衆生皆入其中。而實無能入者無所入處。
| T2213_.58.0051c10: | 故名平等 | 云云 |
T2213_.58.0051c12: 二之旨。如是等雖有衆多教門。不出發心
T2213_.58.0051c13: 即到直入直滿之旨。是名曰神通乘教。故云
T2213_.58.0051c14: 則此經深旨也
T2213_.58.0051c15: 問曰。若爾者。頓漸超三機ノ事ハ有カ何文證立
T2213_.58.0051c16: 此義耶 答曰。疏第六云。又入此深玄色者。
T2213_.58.0051c17: 即是如來自證中胎藏。而諸衆生有漸入者。
T2213_.58.0051c18: 有超昇者。有頓入者。然其所趣畢竟同歸。故
| T2213_.58.0051c19: | 云一切内深玄也 | 文 | 上來已釋題目畢而已｣ |
| T2213_.58.0051c21: | 初明通序。二明別序 | 矣 |
T2213_.58.0051c23: 明五字義。三明辨通序有無。四明教主。五
| T2213_.58.0051c24: | 明住處。六明妙眷屬 | 矣 | 初明引經總牒。自 |
T2213_.58.0051c26: 二從經初五下。明五字義中。又分爲六。初
T2213_.58.0051c27: 明如是義。二明我義。三明聞義。四明一義。五
| T2213_.58.0051c28: | 明時義。六總明五字義 | 矣 |
T2213_.58.0052a01: 也。就此人師解釋甚雖多。且擧テ金薩龍猛
T2213_.58.0052a02: 之解釋。以爲指南。所謂理趣釋云。如是者所
T2213_.58.0052a03: 謂結集之時所指是經也。我聞者蓋表親從
| T2213_.58.0052a04: | 佛聞。一時者當説經之時 | 云云 |
T2213_.58.0052a06: 中云。問曰。諸佛經何故初稱如是語。答曰。
T2213_.58.0052a07: 佛法大海信爲能入智爲能度。如是者即是
| T2213_.58.0052a08: | 信也 | 云云 |
T2213_.58.0052a10: 來。始從花嚴終至涅槃所説八萬四千説
T2213_.58.0052a11: 教。皆悉以信力爲能入道。是故五根中以信
T2213_.58.0052a12: 根爲最初。五力中以信力置前首也。故智度
T2213_.58.0052a13: 云。若心有信清淨。是人能入佛法。若無信
| T2213_.58.0052a14: | 此人不能入佛法 | 云云 |
T2213_.58.0052a16: 地。機根ヲ名曰信力堅固者。明知顯密諸教
T2213_.58.0052a17: 非ハ信力堅固ノ者無到清涼池。爰以諸經初ニ
T2213_.58.0052a18: 必先擧信成就也。所謂智度云。如是者即是
T2213_.58.0052a19: 信也。不信者言是事不如是。信者言是事
T2213_.58.0052a20: 如是。譬如牛皮未柔不可屈折。無信人亦如
| T2213_.58.0052a21: | 是 | 云云 |
T2213_.58.0052a23: 最モ自在ナリ。卷舒叶テ思住中道。譬如百練純
T2213_.58.0052a24: 金表裏自在。猶如有手人任意取カ寶玉。不
T2213_.58.0052a25: 信人不爾。不信法不信人。一切不能信受其
T2213_.58.0052a26: 言。譬如礦石甚難治。猶似無手人不能取寶
T2213_.58.0052a27: 玉。故智度云。經中説信爲手。如人有手入
T2213_.58.0052a28: 寶山中自在能取。若無手不能有所取。有信
T2213_.58.0052a29: 人亦如是。入佛法無漏根力覺道禪定寶山
T2213_.58.0052b01: 中。自在所取。若無信空無所得。佛自念言。若
T2213_.58.0052b02: 人有信。是人能入我大法海中。能得沙門
T2213_.58.0052b03: 果。不空剃頭染衣。若無信。是人不能入我
T2213_.58.0052b04: 法海中。如枯樹不生花實。不得沙門果。雖
T2213_.58.0052b05: 剃頭染衣讀種種經能難能答。於佛法中空
| T2213_.58.0052b06: | 無所得 | 云云 |
T2213_.58.0052b08: 檀。無信人亦如是。適雖入三密修行人崐崙
T2213_.58.0052b09: 山。無信力堅固之手故。不能取無盡寶藏之
T2213_.58.0052b10: 金玉。希雖望六大四曼之摩梨山ニ。無信根
T2213_.58.0052b11: 成就之手故。不能荷功徳薫修之栴檀。故知
T2213_.58.0052b12: 不信者爲人中之牛。爲栴檀中之伊蘭。爲金
T2213_.58.0052b13: 玉中之瓦礫。爲醍醐中之臭物。所以然者。佛
T2213_.58.0052b14: 法甚深故。非信力堅固者。敢無進入也。即
T2213_.58.0052b15: 如法花云。我法妙難思。諸増上慢者。破法
| T2213_.58.0052b16: | 不信故墮於三惡道 | 云云 |
T2213_.58.0052b18: 不信懈怠ニ
T2213_.58.0052b19: 作玉フ而不制止之説ヲ。身子ハ見テ枝葉已去レル
T2213_.58.0052b20: 致ス純有貞實之唱ヲ。十界皆成之法花。猶捨
T2213_.58.0052b21: 不信之者。何況隔歴不融之諸教。豈攝無信
T2213_.58.0052b22: 之族乎。又大論云。復次佛法深遠。更有佛ノ
T2213_.58.0052b23: 乃能知シメス。人有信。雖未作佛。以信力故能入
T2213_.58.0052b24: 佛法。如梵天王請佛初轉法輪。以偈請曰
T2213_.58.0052b25: 閻浮提先世ヨリ 多諸不淨法
T2213_.58.0052b26: 願開甘露門 説諸清淨道
T2213_.58.0052b27: 佛以偈言
T2213_.58.0052b28: 我法甚難得 能斷トモ諸結使
T2213_.58.0052b29: 三有愛著心 是人不能解
T2213_.58.0052c01: 天王白佛。大徳世界中。智有上中下。善軟
T2213_.58.0052c02: 直心ノ者易可得度。是人若不聞法者。退墮
T2213_.58.0052c03: 諸惡難中。譬如水中蓮華有生有トモ熟。有テ水
T2213_.58.0052c04: 中未出者ハ。若不ハ得日光則不開。佛亦如
T2213_.58.0052c05: 是。佛以大慈悲憐愍衆生。故爲説法。佛念玉フニ
T2213_.58.0052c06: 過去未來現在三世諸佛法。皆度衆生爲説
T2213_.58.0052c07: 法。我亦應爾。如是思惟竟。受梵天王等請
T2213_.58.0052c08: 説玉フ法。以偈答曰
T2213_.58.0052c09: 我今開甘露味門 若有信者得歡喜
T2213_.58.0052c10: 於諸人中説妙法 非惱他故而爲説
T2213_.58.0052c11: 佛此偈中。不説布施人得歡喜。亦不説多聞
T2213_.58.0052c12: 持戒忍辱精進禪定智慧人得歡喜。獨説信
T2213_.58.0052c13: 人。佛意如是。法ハ第一甚深微妙。無量無數
T2213_.58.0052c14: 不可思議。不動不猗不著無所得法。非一切
T2213_.58.0052c15: 智人則不能解。是故佛法中信力能初入。非
T2213_.58.0052c16: 布施持戒等能初入佛法。如偈言
T2213_.58.0052c17: 世間人心動 猗著福愛果
T2213_.58.0052c18: 而不好福田 求有不求滅
T2213_.58.0052c19: 先聞邪見法 心著而深入
| T2213_.58.0052c20: | 我是甚深法 無信云何解 | 云云 |
T2213_.58.0052c22: 不言入ト佛法甚深大海。唯偏以堅固信力。
T2213_.58.0052c23: 能入無上大法王之海中。譬如以布嚢渡大
T2213_.58.0052c24: 海。非信者誰能渡耶。入佛法深海亦如是。
T2213_.58.0052c25: 非信力之布嚢者。何能得入。故法花經云
T2213_.58.0052c26: 甚深微妙法 難見難可了
T2213_.58.0052c27: 除諸菩薩衆 信力堅固者
T2213_.58.0052c28: 如是諸人等 其力所不堪
T2213_.58.0052c29: 又云
T2213_.58.0053a01: 又告舍利弗 無漏難思議
T2213_.58.0053a02: 甚深微妙法 我今已具得
T2213_.58.0053a03: 唯我知是相 十方佛亦然
T2213_.58.0053a04: 舍利弗當知 諸佛語無異
| T2213_.58.0053a05: | 於佛所説法 當生大信力 | 文 |
T2213_.58.0053a07: 法王無上尊 唯説願勿">慮
T2213_.58.0053a08: 是會無量衆 有能敬信者ノ
T2213_.58.0053a09: 又云
T2213_.58.0053a10: 止止不須説 我法妙難思
T2213_.58.0053a11: 諸増上慢者 聞必不敬信
| T2213_.58.0053a12: | 又云。汝等當一心信解受持佛語 | 文 |
| T2213_.58.0053a13: | 人信歸佛爲説實相印 | 云云 |
T2213_.58.0053a15: 權實諸佛法中。以不信之人爲大怨敵也。所
T2213_.58.0053a16: 以然者。不信知識明師之教故。不信佛不
T2213_.58.0053a17: 信法不信僧。既不信三寶境故。不信善惡
T2213_.58.0053a18: 因果。不信善惡因果故。放逸無慚而恣作
T2213_.58.0053a19: 諸惡。恣作諸惡故墮三惡道中。當受無量重
T2213_.58.0053a20: 苦無有出期。故大論云。提婆達多弟子倶迦
T2213_.58.0053a21: 離等。無信法故墮惡道中。又法華經云。破
| T2213_.58.0053a22: | 法不信故。墮於三惡道 | 云云 |
T2213_.58.0053a24: 放逸無慚之罪業故得此惡報也。故法華經
T2213_.58.0053a25: 云。舍利弗。當知鈍根小智人。著相憍慢者。
| T2213_.58.0053a26: | 不能信是法 | 云云 |
| T2213_.58.0053a27: | 深入。我是甚深法無信云何解 | 云云 |
T2213_.58.0053a29: 如佛世尊。重傳持之法如甘露味。即其相
T2213_.58.0053b01: 也。故智度云。專視聽法如渇飮。一心入於
T2213_.58.0053b02: 語義中。踊躍聞法心悲喜。如是之人應爲説
| T2213_.58.0053b03: | 云云 |
T2213_.58.0053b05: 利。謂利根大信爲大力。復次一切諸外道出
T2213_.58.0053b06: 家心念。我法微妙第一清淨。如是人自嘆
T2213_.58.0053b07: 所行法毀呰他人法。是故現世鬪諍相打。後
T2213_.58.0053b08: 世墮地獄。受種種無量苦。如偈説。自法愛
T2213_.58.0053b09: 染故。毀呰他人法。雖持戒行人不脱地獄
| T2213_.58.0053b10: | 苦 | 云云 |
T2213_.58.0053b12: 佛法初稱如是。佛意如是。我弟子無愛法無
T2213_.58.0053b13: 染法無朋黨。但求離苦解脱。不戲論諸法
| T2213_.58.0053b14: | 相 | 云云 |
T2213_.58.0053b16: 著有不著無。離自他彼此差別。一切無著
T2213_.58.0053b17: 也。故無讃自法而毀他法。是即如來世尊ノ如
T2213_.58.0053b18: 是ノ義也。今引智論等明如是義畢。今經
T2213_.58.0053b19: 如是義亦如此。非信根清淨上根上智人。不
T2213_.58.0053b20: 能信六大瑜伽之妙境三密相應之本源。不
T2213_.58.0053b21: 信故不解。不信不解。何昇初法明道位耶。故
| T2213_.58.0053b22: | 初置如是之信成就也 | 矣 |
T2213_.58.0053b24: 問曰。顯密諸教皆悉離我離我所。如何金剛
T2213_.58.0053b25: 薩埵稱我耶 答。佛法中離テ我我所雖無
T2213_.58.0053b26: 相。而有無相法界之眞我。是即大我之自稱
T2213_.58.0053b27: 也。非彼外道凡夫之小我也。即智度云。問
T2213_.58.0053b28: 曰。若佛法中言一切法空無有我。云何佛經
T2213_.58.0053b29: 初言如是我聞。答曰。佛弟子等雖知無我。隨
T2213_.58.0053c01: 俗法説我。非實我也。譬如以金錢買銅錢人
T2213_.58.0053c02: 無笑者。何以故賣買法應爾故。言我者亦
T2213_.58.0053c03: 如是。於無我法中而説我。隨世俗故不應
T2213_.58.0053c04: 難。如天問經中偈説
T2213_.58.0053c05: 阿羅漢比丘 諸漏已永盡
T2213_.58.0053c06: 於最後邊身 能言吾我不
T2213_.58.0053c07: 佛答曰
T2213_.58.0053c08: 阿羅漢比丘 諸漏已永盡
| T2213_.58.0053c09: | 於最後邊身 能言有吾我 | 云云 |
T2213_.58.0053c11: 凡夫人有三種。佛弟子有二種語。佛唯有
T2213_.58.0053c12: 一種語也。故智度云。世界語言有三根本。
T2213_.58.0053c13: 一者邪。二者慢。三者名字。二種不淨ナリ。一
T2213_.58.0053c14: 切凡夫三種語アリ邪慢名字ナリ。見道學人二種
T2213_.58.0053c15: 語アリ。慢名字語ナリ。諸漏盡人用一種語名字ナリ。
T2213_.58.0053c16: 内心雖不違實法。而隨世界人共傳是語。故
| T2213_.58.0053c17: | 除世邪見順俗無諍 | 云云 |
T2213_.58.0053c19: 順世界故有名字語。今亦如是。雖離吾我
T2213_.58.0053c20: 而有無相法界名字。故稱我無咎。是則
T2213_.58.0053c21: 字字義也。於此字具阿字義。謂最初點是
T2213_.58.0053c22: 也。又音有阿音。是即自性天然之理本有淨
T2213_.58.0053c23: 菩提之體也。所謂
字名不可得也。以不T2213_.58.0053c24: 可得故即入本不生際也。又名者三種世間
T2213_.58.0053c25: 諸法一一名字是也。然此一一名字各各假
T2213_.58.0053c26: 名入阿字本不生義ナリ。故假名即實體。實
T2213_.58.0053c27: 體者即一切衆生色心實相ナリ。色心實相者六
T2213_.58.0053c28: 大法界是也。故離此名字全無別實體也。故
T2213_.58.0053c29: 知諸佛菩薩離我我所。而有無相大我之名
T2213_.58.0054a01: 字也。又我者。梵云怛摩ト此云我。怛ハ如如
T2213_.58.0054a02: 義。摩大空義也。言ハ東金ハ如南寶。南寶ハ如
T2213_.58.0054a03: 東金。西蓮ハ如北羯。北羯如西蓮。如是如
T2213_.58.0054a04: 如同一體ナルヲ爲毘盧遮那大空ノ體ト。故經ニハ金
T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
| T2213_.58.0054a06: | 此身五佛 | 云云 |
T2213_.58.0054a08: 王也。大師言ク。摩字門一切諸法吾我不可
T2213_.58.0054a09: 得故。是故名實義。所謂我有二種。一人我
T2213_.58.0054a10: 二法我。人謂四種法身。法謂一切諸法。從
T2213_.58.0054a11: 一法界一眞如一菩提。乃至八萬四千不可
T2213_.58.0054a12: 説不可説微塵數法是。四種法身雖其數無
T2213_.58.0054a13: 量。而體則一相一味無此無彼。既無彼此寧
T2213_.58.0054a14: 有吾我。是則遮情實義。此處則金剛已還四
T2213_.58.0054a15: 種行人等。希兮夷兮。如聾如盲。絶之又絶
T2213_.58.0054a16: 遠之又遠。四句不及六通亦挫。是名絶言
| T2213_.58.0054a17: | 之實義。經云。摩字者大日之種子 | 云云 |
T2213_.58.0054a19: 唯有大日如來。於無相中而得大我之體。如
T2213_.58.0054a20: 心王如來於無相中而得大我故。心數諸尊
T2213_.58.0054a21: 於無相中而證大我之體。與心王毘盧遮那
T2213_.58.0054a22: 無二無別。是則表徳實義。故今金剛薩埵於
T2213_.58.0054a23: 無相法界中而得大我故。稱曰我耳
T2213_.58.0054a24: 三明聞義中。聞者從テ上智聽聞故云聞。復
T2213_.58.0054a25: 次多ク因縁和合カ故有聞也。智度曰。云何
T2213_.58.0054a26: 聞ク用耳根聞ヤ用耳識聞ヤ用意識聞ヤ耶。若
T2213_.58.0054a27: 耳根ヲモテ聞ハ。耳根無覺知故不應聞。若耳識
T2213_.58.0054a28: 聞ハ耳識亦不能聞。何以故先五識識五塵。然
T2213_.58.0054a29: 後意識識。意識不能識現在五塵。唯識過去
T2213_.58.0054b01: 未來五塵。若意識能識現在五塵者。盲聾人
T2213_.58.0054b02: 亦應識聲色。何以故意識不破故。答曰。非
T2213_.58.0054b03: 耳根能聞聲。亦非耳識亦非意識。是聞聲事
T2213_.58.0054b04: 從多因縁和合得聞聲生。不得言一法能
T2213_.58.0054b05: 聞聲。何以故耳根無覺故不應聞聲。識無
T2213_.58.0054b06: 色無對無處故亦不應聞聲。聲無覺亦無根
T2213_.58.0054b07: 故不能知聲。爾時耳根不破。聲在可聞處欲
T2213_.58.0054b08: 聞。憶是事情塵意和合故耳識生。隨耳識即
T2213_.58.0054b09: 生意識。能分別種種因縁得聞聲。以是故不
T2213_.58.0054b10: 應作是難。雖聞聲。佛法中亦無有一法能作
T2213_.58.0054b11: 能見能知。如偈説
T2213_.58.0054b12: 有業亦有果 無作業果者
T2213_.58.0054b13: 此第一甚深 是法佛所説
T2213_.58.0054b14: 雖空亦不斷 相續亦不常
T2213_.58.0054b15: 罪福亦不失
| T2213_.58.0054b16: | 如是佛法 略説聞法竟 | 已上 論文 |
T2213_.58.0054b18: 和合故得聞聲。然無相法界中無有聲塵。無
T2213_.58.0054b19: 有聲塵故無有能聞。故能所分絶。雖能所分
T2213_.58.0054b20: 絶。而能所不失。故離斷常一異。無聞而聞
T2213_.58.0054b21: 也
T2213_.58.0054b22: 四明一義者。所言一者。是則非待百千萬億
T2213_.58.0054b23: 乃至無量之一。即三世常恒超越三時之一
T2213_.58.0054b24: 也。實雖非一二三等。爲順世俗諦故。且云
T2213_.58.0054b25: 一也。故論云。問曰。佛法中數等法實無。衆
T2213_.58.0054b26: 入界所不攝故。何以言一時。答曰。隨世俗
T2213_.58.0054b27: 故有一時。如畫泥木等作天像。念天故禮拜
T2213_.58.0054b28: 無咎。説一時亦如是。雖實無一時隨俗説一
T2213_.58.0054b29: 時無咎。問曰。不應無一時。佛自説言。一人
T2213_.58.0054c01: 出世間多人得樂。是者何人。佛世尊也。亦
T2213_.58.0054c02: 如偈説
T2213_.58.0054c03: 我行無師保 志一無等侶
T2213_.58.0054c04: 積一行得佛 自然通聖道
| T2213_.58.0054c05: | 如是等佛處處説一。應當有一 | 云云 |
T2213_.58.0054c07: 謂迦羅與三摩耶也。迦羅ハ是外道凡夫等所
T2213_.58.0054c08: 用。三世定判時也。三摩耶ハ是諸世尊等所
T2213_.58.0054c09: 用。三世假名時也。然今所言時者。非迦羅
T2213_.58.0054c10: 之時。即是三昧耶之時也。所以然者。超越
T2213_.58.0054c11: 三時常恒三世之一時故也。夫以本源内證
T2213_.58.0054c12: 之説法。離諸時分而不動不變也。何論時分
T2213_.58.0054c13: 耶。故智度云。問曰。天竺説時名有二種。一
T2213_.58.0054c14: 名迦羅。二名三摩耶。何以不言迦羅而言三
T2213_.58.0054c15: 摩耶。答曰。若言迦羅倶亦有疑。問曰。輕易
T2213_.58.0054c16: 説故應言迦羅。迦羅二字三摩耶三字。重語
T2213_.58.0054c17: 難故。答曰。除邪見故。説三摩耶不言迦羅
| T2213_.58.0054c18: | 云云 |
T2213_.58.0054c20: 時來衆生熟 時至則催促
T2213_.58.0054c21: 時能覺悟人 是故時爲因
T2213_.58.0054c22: 世界如車輪 時變如輪轉
T2213_.58.0054c23: 人亦如車輪 或上而或下
T2213_.58.0054c24: 更有人言。雖天地好醜一切物非時所作。然
T2213_.58.0054c25: 時是不變因。是實有時法。細故不可見不可
T2213_.58.0054c26: 知。以花菓等故可知有時。往年今年久近
T2213_.58.0054c27: 遲疾。見此相。雖不見時可知有時。何以故見
T2213_.58.0054c28: 果知有因故。以是故有時法。時法不壞故
T2213_.58.0054c29: 常。答曰。如ハ泥丸是現在時。塵土ハ是過去
T2213_.58.0055a01: 時。瓶ハ是未來時。時相常故。過去時不作
T2213_.58.0055a02: 未來時ヲ。如キ經書ノ法。時ハ是一物。以是故過
T2213_.58.0055a03: 去ノ時不作未來時。亦不作現在時。雖過
T2213_.58.0055a04: 去ナリト。過去ノ時ノ中ニ亦無未來時。以是故無未
T2213_.58.0055a05: 來時。現在時亦如是。問曰。汝受ル過去塵
T2213_.58.0055a06: 土ヲ時。若有ハ過去時。必應有未來時。以是
T2213_.58.0055a07: 故實有ルヘシ時法。答曰。汝不ヤ聞我先ニ説未來ノ
T2213_.58.0055a08: 時瓶。過去ノ時ハ塵土。未來ノ時ハ不作過去時。
T2213_.58.0055a09: 未來時相ノ中。是レ未來ノ時ナラハ。云何名ン過去ノ時。
T2213_.58.0055a10: 以是故過去ノ時亦無ナリ。問曰。何以故無時。
T2213_.58.0055a11: 必應有時。現在ハ有現在相。過去ハ有過去
T2213_.58.0055a12: 相。未來ハ有ルヲヤ未來相答曰。若爾一切三世ノ
T2213_.58.0055a13: 時ニ有ラハ自相。應盡ク是現在時。無過去未來
T2213_.58.0055a14: 時。若有未來不名未來。應名已來ト。以是
T2213_.58.0055a15: 故是語ハ不盡。問曰。過去ノ時未來ノ時。非トイハハ現
T2213_.58.0055a16: 在相行ニ。過去ノ時ハ過去ノ相行ナリ。未來ノ時ハ未來ノ
T2213_.58.0055a17: 相行ナリ。以是故各各法相ニ有リ時。答曰。若過
T2213_.58.0055a18: 去過去ナラハ。則破過去相ヲ。若過去不ハ過去則
T2213_.58.0055a19: 無過去ノ相。未來時亦如是。以是故時法不
T2213_.58.0055a20: 實ナリ。云何能ク生センヤ天地好醜及花菓等ノ諸物ヲ。
T2213_.58.0055a21: 如是等種種ニ除邪見故。不
T2213_.58.0055a22: 三摩耶。見テ陰界入ノ生滅ヲ。假ニ名爲時。無シ別ノ
T2213_.58.0055a23: 時。所謂方時離合一異長短等亦如是。凡人ハ
T2213_.58.0055a24: 心著。謂ク是レ實ニ有法ナリト。以是故除捨世界名
T2213_.58.0055a25: 字語言ノ法ヲ。問曰。若無時云何聽時食ヲ遮スル
T2213_.58.0055a26: 非時食。是戒ナランヤ。答曰。我先ニ已ニ説ク。世界名
T2213_.58.0055a27: 字法ハ有トモ時非スト實法。汝不應難。亦是毘
T2213_.58.0055a28: 尼ノ中ノ結戒ノ法。是世界中實ナリ。非第一實法ノ
T2213_.58.0055a29: 相ニ。吾我法相實ニ不可得故。亦爲衆人嗔呵
T2213_.58.0055b01: 故。亦欲
T2213_.58.0055b02: 故。諸三界世界結ス諸戒ヲ。是中不應求有
T2213_.58.0055b03: 何名字等何者ト相應シ何者ト不相應ナリ。何者ハ是
T2213_.58.0055b04: 法如是相ナリ。何者ハ是法不ト如是相。是以故
T2213_.58.0055b05: 是事不應難。問曰。非時食時藥時衣。何以
T2213_.58.0055b06: 不言三摩耶而説訶羅。答曰。此毘尼ノ中ノ
T2213_.58.0055b07: 説ナリ。白衣不得聞。外道何ニ由カ得聞而生セン邪
T2213_.58.0055b08: 見。餘是ハ通
T2213_.58.0055b09: 名ナリ。令其不生邪見。又佛法中多ハ説三摩
T2213_.58.0055b10: 耶少ハ説柯羅。少ノ故不應難。略説如是我
| T2213_.58.0055b11: | 聞一時五字別義竟 | 已上 論文 |
T2213_.58.0055b13: 道ノ伴類ヲ。是即先擧外道之見爲シ問難之端。
T2213_.58.0055b14: 以佛法之意爲正答之言ト也
| T2213_.58.0055b15: | 問曰。此中如是我聞一時五字別義竟 | 云云 |
T2213_.58.0055b17: 字者如是兩言ヲ合
T2213_.58.0055b18: 依智度第一。略釋五字別義竟
T2213_.58.0055b19: 六總明五字義者。從此已下依同論第二。總
T2213_.58.0055b20: 釋如是我聞義。故論第二云。如是我聞今當
T2213_.58.0055b21: 總説。問曰。若諸佛一切智人自然無師。不
T2213_.58.0055b22: 隨他教不受他法。不用他道不從他聞而説
T2213_.58.0055b23: 法。何以言如是我聞。答曰。如汝所言。佛法
T2213_.58.0055b24: 非但佛口説。是一切世間眞實善語。微妙好
T2213_.58.0055b25: 語皆出佛法。如佛毘尼中説。何者是佛法。
T2213_.58.0055b26: 佛法有五種人説。一者佛自口説。二者佛弟
T2213_.58.0055b27: 子説。三者仙人説。四者諸天説。五者化人
| T2213_.58.0055b28: | 説 | 已上 論文 |
T2213_.58.0055b30: 者。如目連須菩提等。諸天説者如梵釋四王
T2213_.58.0055c01: 等各説其誓願旨趣等。如是等四種説。相應
T2213_.58.0055c02: 佛意故。佛印可故。名爲佛經。若無印可不名
T2213_.58.0055c03: 爲佛説也。即如智度引釋提桓因得道經云
T2213_.58.0055c04: 諸世善語 皆出佛法 善説無失
T2213_.58.0055c05: 無過佛語 餘處雖有 善無過語
T2213_.58.0055c06: 一切皆是 佛法之餘 諸外道中
T2213_.58.0055c07: 設有好語 如虫食木 偶得成字
T2213_.58.0055c08: 初中下法 自共相破 如鐵出金
T2213_.58.0055c09: 誰當信者 如伊蘭中 牛頭梅檀
T2213_.58.0055c10: 如苦種中 甘善美菓 設能信此
T2213_.58.0055c11: 是人則信 外經書中 自出好語
T2213_.58.0055c12: 諸好語寶 皆從佛出 如栴檀香
T2213_.58.0055c13: 出摩梨山 除摩梨山 無出栴檀
| T2213_.58.0055c14: | 如是除佛 無出語寶 | 已上 論文 |
T2213_.58.0055c16: 法中出。諸外道等無此義故。取譬於伊鐵苦
T2213_.58.0055c17: 種等也
T2213_.58.0055c18: 問曰。如是我聞者。爲佛之聽許。爲當經家
T2213_.58.0055c19: 之語。云何 答佛聽許。非經家之語也
T2213_.58.0055c20: 問曰。有何等誠證。作如是説耶 答曰。依
T2213_.58.0055c21: 大論等立此義也
T2213_.58.0055c22: 問曰。若爾出在何文耶 答曰。論第二云。如
T2213_.58.0055c23: 是我聞。是阿難等佛大弟子輩説。入佛法相
T2213_.58.0055c24: 故名爲佛法。如佛般涅槃時。於倶夷那竭國
T2213_.58.0055c25: 薩羅雙樹間。北首臥將入涅槃。爾時阿難親
T2213_.58.0055c26: 屬愛未除未離欲故。心沒憂海不能自出。爾
T2213_.58.0055c27: 時長老阿泥盧豆語阿難。汝守佛法藏人。不
T2213_.58.0055c28: 應如凡人自沒憂悔。一切有爲法是無常相。
T2213_.58.0055c29: 汝莫愁憂。又佛手付汝法。汝今愁悶失セハ所
T2213_.58.0055c30: 犯ノ事ナリ。汝當問佛。佛涅槃後我當云何行
T2213_.58.0056a01: 道。誰當作師。惡口事匿云何共住。佛經初
T2213_.58.0056a02: 首作何等語。如是種種未來事應問佛。阿難
T2213_.58.0056a03: 聞是事。悶心少醒得念道力助。於佛未後臥
T2213_.58.0056a04: 床邊。以此事問。佛告阿難。若今現前。若我
T2213_.58.0056a05: 過去後。自依止ジテ法ノ依止ニ。不レ餘ニ依止。云
T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘
T2213_.58.0056a07: 觀ジテ内身。常ニ念ジテ一心智慧勤修精進除世間
T2213_.58.0056a08: 貪愛。外身觀亦如是。受心法念處亦復如
T2213_.58.0056a09: 是。是名比丘自依止法依止不餘依止。從今
T2213_.58.0056a10: 日解脱戒經即是大師。如解脱戒經説。身
T2213_.58.0056a11: 業口業應如是行。車匿比丘我涅槃後。如梵
T2213_.58.0056a12: 法治。若心濡復者。應教刪陀迦旃延經ヲ。即
T2213_.58.0056a13: 可得道。我三阿僧祇劫所集法寶藏。是ノ藏ノ
T2213_.58.0056a14: 初ニハ應作是説。如是我聞一時佛在某方某國
T2213_.58.0056a15: 土某處林中ト。何以故過去諸佛經初皆稱是
T2213_.58.0056a16: 語。未來諸佛經初亦稱是語。現在諸佛未後
T2213_.58.0056a17: 般涅槃時。亦教稱是語。今我般涅槃後。經
T2213_.58.0056a18: 初亦應稱如是我聞一時。是故當知是佛所
T2213_.58.0056a19: 教。非佛自言如是我聞。佛一切智人自然無
T2213_.58.0056a20: 師。故不應言我聞。若佛自説如是我聞有所
T2213_.58.0056a21: 不知者。可有此難。阿難問佛。佛教是語。
| T2213_.58.0056a22: | 是弟子所言如是我聞我無有咎 | 已上 論文 |
T2213_.58.0056a24: 不覺悟先後故。阿泥盧豆勸テ阿難未來種
T2213_.58.0056a25: 種事令奉問如來。所謂云何行セン道。誰ヲ當
T2213_.58.0056a26: 作ン師ト。惡口ノ車匿ヲハ云何共住セン。佛經ノ初ニハ
| T2213_.58.0056a27: | 作テン何等語 | 云云 |
T2213_.58.0056a29: 匿ヲハ。以默擯應對治。諸經初ノ語ニハ應稱如是
T2213_.58.0056b01: 我聞等ヲ令答阿難也。又論云。復次欲令
T2213_.58.0056b02: 佛法久住世間故。長老摩訶迦葉等諸阿羅
T2213_.58.0056b03: 漢。佛初何處説法説何等法。阿難答。如是
T2213_.58.0056b04: 我聞。一時佛在波羅奈國仙人鹿林中。爲五
T2213_.58.0056b05: 比丘説是苦聖諦。我本不從他聞。法中正憶
T2213_.58.0056b06: 念得眼智明覺。是經是中應廣説。如集法經
T2213_.58.0056b07: 中説。佛入涅槃時。地六種動。諸河反流。疾
| T2213_.58.0056b08: | 風暴發黒雲四起。惡雷掣電雹雨驟 | 崇痩 反 | 墮。 |
| T2213_.58.0056b10: | 大號咷 | 哭 也 | 諸天人等皆發是言。佛取涅槃一何 |
T2213_.58.0056b12: 花葉一時割裂。諸須彌山王盡皆傾動。海水
T2213_.58.0056b13: 波揚。地大震動。山崖崩落諸樹摧折。四面
T2213_.58.0056b14: 烟起甚大可畏。陂池江河盡皆澆濁。惠星
T2213_.58.0056b15: 晝出諸人啼哭。諸天女等噢吚哽咽涕涙交
T2213_.58.0056b16: 流。諸學人等默然不樂。諸無學人念有爲諸
T2213_.58.0056b17: 法一切無常。如是天人夜叉羅刹揵闥婆甄陀
T2213_.58.0056b18: 羅摩睺羅伽及諸龍等皆大憂愁。諸阿羅漢
T2213_.58.0056b19: 度老病死海。心念言。已度凡人恩愛河。老病
T2213_.58.0056b20: 死券已裂破。見身篋中四大蛇。今入無餘滅
T2213_.58.0056b21: 涅槃。諸大阿羅漢各各隨意。於諸山林流泉
T2213_.58.0056b22: 谿谷。處處捨身而般涅槃。更有諸阿羅漢。於
T2213_.58.0056b23: 虚空中飛勝而去。譬如鴈王。現種種神力。令
T2213_.58.0056b24: 衆人心信清淨。然後般涅槃。六欲天乃至遍
T2213_.58.0056b25: 淨天等。見諸阿羅漢皆取滅度。各心念言。佛
T2213_.58.0056b26: 日既沒。種種禪定解脱智慧弟子先亦滅度。
T2213_.58.0056b27: 是諸衆生有種種婬怒癡病。是法藥師輩今
T2213_.58.0056b28: 疾滅度。誰當治者。無量智慧大海中ヨリ生スル弟
T2213_.58.0056b29: 子ノ蓮華今已乾枯。法樹摧折法雲散滅。大智
T2213_.58.0056c01: 象王既逝。象子亦隨去。法商人過去。從誰
T2213_.58.0056c02: 求法寶。如偈説
T2213_.58.0056c03: 佛已永寂入涅槃 諸滅結衆亦過去
T2213_.58.0056c04: 世界如是空無智 癡冥遂増智燈滅
T2213_.58.0056c05: 爾時諸天禮摩訶迦葉足説偈言
T2213_.58.0056c06: 耆年欲恚慢已除 其形譬如紫金柱
T2213_.58.0056c07: 上下端嚴妙無比 目明清淨如蓮華
T2213_.58.0056c08: 如是讃已。白大迦葉。仁者和不。佛法船欲
T2213_.58.0056c09: 破。法城欲頽。法海欲竭。法幢欲倒。法燈欲
T2213_.58.0056c10: 滅。説法人欲去。行道人漸少。惡人力轉盛。
T2213_.58.0056c11: 當以大慈建立佛法。爾時大迦葉心如大海
T2213_.58.0056c12: 澄靜不動。良久而答。汝等善説。實如所言。世
T2213_.58.0056c13: 間不久無智盲冥。於是大迦葉默然受請。爾
T2213_.58.0056c14: 時諸天禮大迦葉足。忽然不現各自還去。是
T2213_.58.0056c15: 時大迦葉思惟。我今云何使是三阿僧祇劫
T2213_.58.0056c16: 難得佛法而得久住。如是思惟竟。我知是
T2213_.58.0056c17: 法可使久住。應當結集修妬路阿毘曇毘尼
T2213_.58.0056c18: 作三法藏。如是佛法可得久住。未來世人
T2213_.58.0056c19: 可得受行。所以者何。佛世世勤苦慈愍衆
T2213_.58.0056c20: 生故。學得是法爲人演説。我曾亦應承用佛
T2213_.58.0056c21: 教宣揚開化。是時大迦葉作是語竟。住須彌
T2213_.58.0056c22: 山頂撾銅揵椎。説此偈言
T2213_.58.0056c23: 佛諸弟子 若念於佛 當報佛恩
T2213_.58.0056c24: 莫入涅槃
T2213_.58.0056c25: 是揵椎音。大迦葉語聲。遍至三千大千世界。
T2213_.58.0056c26: 皆悉聞知。諸有弟子得神力者。皆來集會大
T2213_.58.0056c27: 迦葉所。爾時大迦葉告諸會者。佛法欲滅。佛
T2213_.58.0056c28: 從三阿僧祇劫。種種勤苦慈愍衆生學得是
T2213_.58.0056c29: 法。佛般涅槃已。諸弟子知法持法誦法者。皆
T2213_.58.0057a01: 亦隨佛滅度。法今欲滅。未來衆生甚可憐
T2213_.58.0057a02: 愍。失智慧眼愚癡盲冥。佛大慈悲愍傷衆
T2213_.58.0057a03: 生。我曹應當承用佛教。須待結集經藏竟
T2213_.58.0057a04: 隨意滅度。諸來衆會皆受教住。爾時大迦葉
T2213_.58.0057a05: 選得千人。除テ善阿難。盡皆阿羅漢得六神
T2213_.58.0057a06: 通。得共解脱無礙解脱。悉得三明禪定自
T2213_.58.0057a07: 在。能逆順行諸三昧皆悉無礙。誦讀三藏知
T2213_.58.0057a08: 内外經書。諸外道家十八種大經盡亦讀知
| T2213_.58.0057a09: | 乃至 | 大迦葉入禪定以天眼觀。今是衆中誰有 |
T2213_.58.0057a11: 九百九十九人。諸漏已盡清淨無垢。大迦葉
T2213_.58.0057a12: 從禪定起。衆中手牽阿難出言。今清淨衆中
T2213_.58.0057a13: 結集經藏。汝結未盡不應住此。是時阿難漸
T2213_.58.0057a14: 耻悲泣而自念言。我二十五年。隨侍世尊供
T2213_.58.0057a15: 給左右。未曾得如是苦惱。佛實大徳慈悲
T2213_.58.0057a16: 含忍。念已白大迦葉言。我能有力不久可得
T2213_.58.0057a17: 道。但諸佛法阿羅漢不得供給左右使令。以
T2213_.58.0057a18: 是故我留殘結不盡斷耳。大迦葉言。汝更有
T2213_.58.0057a19: 罪。佛意不欲聽女人出家。汝慇懃勸請佛聽
T2213_.58.0057a20: 爲道。以是故佛之正法五百歳而衰微。是
T2213_.58.0057a21: 汝突吉羅罪。阿難言。我憐愍瞿曇彌。又三
T2213_.58.0057a22: 世諸佛皆有四部衆。我釋迦牟尼佛云何
T2213_.58.0057a23: 獨無。大迦葉復言。佛欲涅槃時。近倶夷那
T2213_.58.0057a24: 竭城脊痛。四疊漚多羅僧敷。臥語汝言。我
T2213_.58.0057a25: 須水。汝不供給。是汝突吉羅罪。阿難答言。是
T2213_.58.0057a26: 時五百乘車截流而渡令水渾濁。以是故不
T2213_.58.0057a27: 取。大迦葉復言。正使水濁。佛有大神力。能
T2213_.58.0057a28: 令大海濁水清淨。汝何以故不與。是汝之
T2213_.58.0057a29: 罪。汝去作突吉羅懺悔。大迦葉復言。佛問
T2213_.58.0057b01: 汝。若有人四神足好修。可住壽一劫若減一
T2213_.58.0057b02: 劫。佛四神足好修。欲住壽一劫若減一劫。汝
T2213_.58.0057b03: 點然不答。問汝至三。汝故默然。汝若答佛。佛
T2213_.58.0057b04: 四神足好修應住一劫若減一劫。由汝故令
T2213_.58.0057b05: 佛世尊早入涅槃。是汝突吉羅罪。阿難言。魔
T2213_.58.0057b06: 蔽我心。是故無言。我非惡心而不答佛。大
T2213_.58.0057b07: 迦葉復言。汝與佛疊僧伽梨衣以足踏上。是
T2213_.58.0057b08: 汝突吉羅罪。阿難言。爾時有大風起無人
T2213_.58.0057b09: 助。我捉衣時風吹來墮我脚下。非不恭敬故
T2213_.58.0057b10: 踏佛衣。大迦葉復言。佛陰藏相般涅槃後ヲ
T2213_.58.0057b11: 以テ示女人。是何可恥。是汝突吉羅罪。阿
T2213_.58.0057b12: 難言。爾時我思惟。若諸女人見佛陰藏相
T2213_.58.0057b13: 者。便自羞耻女人形。欲得男子身。修行佛
T2213_.58.0057b14: 相種福徳根。以是故我示女人。不爲無耻
T2213_.58.0057b15: 而故破戒。大迦葉言。汝有六種突吉罪。盡
T2213_.58.0057b16: 應僧中悔過。阿難言諾。隨長老大迦葉及
T2213_.58.0057b17: 僧所教。是時阿難長跪合掌。偏袒右肩脱革
T2213_.58.0057b18: 履。六種突吉羅罪懺悔。大迦葉於僧中手牽
T2213_.58.0057b19: 阿難出。語阿難言。斷汝漏盡然後來入。殘
| T2213_.58.0057b20: | 結未盡汝勿來也。如是語竟便自閉門 | 乃至 | 阿 |
T2213_.58.0057b22: 求道。是阿難智慧多定力少。是故不即得
T2213_.58.0057b23: 道。定智等者乃可速得。後夜欲過疲極偃
T2213_.58.0057b24: 息。却臥就枕。頭未至枕廓然得悟。如電光
T2213_.58.0057b25: 出時暗者見道。阿難如是入金剛定。破一切
T2213_.58.0057b26: 諸煩惱山。得三明六神通共解脱。作大力阿
T2213_.58.0057b27: 羅漢。即夜到僧堂門敲門而喚。大迦葉問
T2213_.58.0057b28: 言。敲門者誰。答曰。我是阿難。大迦葉言。汝
T2213_.58.0057b29: 何以來。阿難言。我今夜得盡諸漏。大迦葉
T2213_.58.0057c01: 言。不與汝開門。汝從門籥孔中來。阿難答
T2213_.58.0057c02: 言。可爾。即以神力從門籥孔中入。禮拜僧
T2213_.58.0057c03: 足懺悔。大迦葉莫復見責。大迦葉手摩阿難
T2213_.58.0057c04: 頭言。我故爲汝使汝得道。汝無嫌恨。我如
T2213_.58.0057c05: 是以汝自證。譬如手畫虚空無所染著。阿羅
T2213_.58.0057c06: 漢心亦如是。一切法中得無所著。復汝本
T2213_.58.0057c07: 坐。是時僧復議言。憍梵鉢提已取滅度。更
T2213_.58.0057c08: 有誰能結集經藏。長老阿泥盧豆言。是長老
T2213_.58.0057c09: 阿難。於佛弟子常侍近佛。聞經能持佛常嘆
T2213_.58.0057c10: 譽。是阿難能結集經藏。是時長老大迦葉摩
T2213_.58.0057c11: 阿難頭言。佛囑累汝令持法藏。汝應報佛
T2213_.58.0057c12: 恩。佛在何處最初説法。佛諸大弟子能守護
T2213_.58.0057c13: 法藏者皆以滅度。唯汝一人在。汝今應隨佛
T2213_.58.0057c14: 心憐愍衆生。故集佛法藏。是時阿難禮僧已
T2213_.58.0057c15: 坐師子座。時大迦葉説此偈言
T2213_.58.0057c16: 佛聖師子王 阿難是佛子
T2213_.58.0057c17: 師子座處坐 觀衆無有佛
T2213_.58.0057c18: 如是大徳衆 無佛失威儀
T2213_.58.0057c19: 如空無月時 有宿而不嚴
T2213_.58.0057c20: 汝大智人説 汝佛子當演
T2213_.58.0057c21: 何處佛初説 今汝當布現
T2213_.58.0057c22: 是時長老阿難一心合掌。向佛涅槃方。如是
T2213_.58.0057c23: 説
T2213_.58.0057c24: 佛初説法時 爾時我不見
T2213_.58.0057c25: 如是展轉聞 佛在波羅奈
T2213_.58.0057c26: 佛爲五比丘 初開甘露門
T2213_.58.0057c27: 説四眞諦法 苦集滅道諦
T2213_.58.0057c28: 阿若憍陳如 最初得見道
T2213_.58.0057c29: 八萬諸天衆 皆亦入道跡
| T2213_.58.0058a01: | 已上 論文 |
T2213_.58.0058a03: 從佛二十五年也。故不聽聞鹿苑之説教。
T2213_.58.0058a04: 唯展轉聞之。故云佛初説法時。爾時我不見
T2213_.58.0058a05: 如是展轉聞ト也。又論云。大迦葉語阿難。從
T2213_.58.0058a06: 轉法輪經至大般涅槃。集作四阿含。増一阿
T2213_.58.0058a07: 含。中阿含。長阿含。相應阿含。是名修妬路
T2213_.58.0058a08: 法藏。諸阿羅漢更問。誰能明了集毘尼法藏。
T2213_.58.0058a09: 皆言。長老憂波利。於五百阿羅漢中持律第
T2213_.58.0058a10: 一。我等今請。即請言。起就師子座處坐説。佛
T2213_.58.0058a11: 在何處初説毘尼結戒。憂波利受僧教。師子
T2213_.58.0058a12: 座處坐説。如是我聞一時佛在毘舍離。爾時
T2213_.58.0058a13: 須隣那迦蘭陀長者子初作婬欲。以是因縁
T2213_.58.0058a14: 故結初大罪。二百五十戒義。作三部七法
T2213_.58.0058a15: 八法比丘尼増一憂波利問雜部善部。如是
| T2213_.58.0058a16: | 等八千部作毘尼藏 | 已上 論文 |
T2213_.58.0058a18: 復思惟。誰能明了集阿毘曇。念言。長老阿
T2213_.58.0058a19: 難。於五百阿羅漢中解修妬路義第一。我等
T2213_.58.0058a20: 今請。即請言。起就師子座處坐。佛在何處
T2213_.58.0058a21: 初説阿毘曇。阿難受僧教。師子座處坐説。如
T2213_.58.0058a22: 是我聞一時佛在舍婆提城。爾時佛告諸比
T2213_.58.0058a23: 丘。諸有五怖五罪不除不滅。是因縁故此
T2213_.58.0058a24: 生中身心受無量苦。復後世墮惡道中。諸無
T2213_.58.0058a25: 此五怖五罪五怨。是因縁故今生種種身心
T2213_.58.0058a26: 受樂。後世生天上樂處。何等五怖應遠。一
T2213_.58.0058a27: 者殺生。二者盜。三者邪婬。四者妄語。五者
T2213_.58.0058a28: 飮酒。如是等名爲阿毘曇。作竟廣説五戒
| T2213_.58.0058a29: | 已上 論文 |
T2213_.58.0058b02: 曇等從何處出。答曰。佛在世時法無違錯。佛
T2213_.58.0058b03: 滅度後。初集法時亦如佛在。佛後百年阿輸
T2213_.58.0058b04: 迦王。作般闍于瑟大會。諸大法師論議異
T2213_.58.0058b05: 故。有別部名字。從是以來展轉。至性迦旃
T2213_.58.0058b06: 延婆羅門道人。智慧利根盡讀三藏内外經
T2213_.58.0058b07: 書。欲解佛法故。作發智經八乾度。初品是世
T2213_.58.0058b08: 門第一法。後諸弟子。爲後人不能盡解八乾
T2213_.58.0058b09: 度故。作鞞婆沙。有人言。六分阿毘曇中。第
T2213_.58.0058b10: 三分八品之名分別世處分。是目揵連作。六
T2213_.58.0058b11: 分中初分八品四品。是婆須密菩薩作。四品
T2213_.58.0058b12: 是罽賓阿羅漢作。餘五分是諸論議師所作
T2213_.58.0058b13: 有人言。佛在時舍利弗解佛語故作阿毘曇。
T2213_.58.0058b14: 後犢子道人等誦讀。乃至今名爲舍利弗阿
T2213_.58.0058b15: 毘曇。摩訶迦旃延。佛在時。解佛語作蜫勒
T2213_.58.0058b16: 乃至今行於南天竺。諸論議師皆是廣解語
| T2213_.58.0058b17: | 故 | 乃至 | 如是等分別一切法亦名阿毘曇。阿 |
T2213_.58.0058b19: 萬言。二者六分。略説三十二萬言。三者蜫
T2213_.58.0058b20: 勒略説三十二萬言。是爲阿毘曇。略説如是
| T2213_.58.0058b21: | 我聞總義竟 | 已上 論文 |
T2213_.58.0058b23: 論等釋如是我聞一時五字義畢。就今宗
T2213_.58.0058b24: 明義可有淺深二義。所謂淺略分者。如理
T2213_.58.0058b25: 趣釋云。如是者所謂結集之時所作是也。我
| T2213_.58.0058b26: | 聞者蓋表親從佛聞也。時者當説經之時 | 云云 |
T2213_.58.0058b28: 自然法爾之唱也。一時者三世常恒超越三
T2213_.58.0058b29: 時之一時也
T2213_.58.0058c01: 問曰。今疏言初五義者是應通序五義。何
T2213_.58.0058c02: 指如是我聞一時義云五義耶 答。大論
T2213_.58.0058c03: 明説故 問曰。云何明説耶 答。大論第一
| T2213_.58.0058c04: | 明如是我聞一時已テ結シテ云五字別義竟 | 云云 |
T2213_.58.0058c06: 任テ龍樹所判指シテ如是我聞一時ヲ云初五義
T2213_.58.0058c07: 也。但論云五字別義。疏云五義。是則聊有
T2213_.58.0058c08: 意。所謂彼智論第一卷ニハ釋如是我聞一時
T2213_.58.0058c09: 之別義。第二卷ニハ釋如是我聞一時之總義
T2213_.58.0058c10: 故。論ニ言フ五字別義畢ト者。第一卷ニ釋シ彼五
T2213_.58.0058c11: 字別義畢ル之下文也。然第二卷ニ又釋彼總
T2213_.58.0058c12: 義也。故今若言五字別義者。唯限一卷別
T2213_.58.0058c13: 義不可通二卷總義。故疏家爲ニ兼テ顯第一
T2213_.58.0058c14: 第二總別兩義故。略シテ字別兩言但言五義
T2213_.58.0058c15: 也。廣明ノ之言ハ正指彼論第二ヲ也。有テ論ニ明
T2213_.58.0058c16: 白也。要覽之人披論明ニ知レ而已
T2213_.58.0058c17: 妙印鈔卷第四
| T2213_.58.0058c18: | 御本云 | 元徳二年 | 庚 午 | 潤六月六日加點 |
| T2213_.58.0058c20: | 沙門阿寂 | 六十一 |
T2213_.58.0058c22:
T2213_.58.0058c23:
T2213_.58.0058c24:
T2213_.58.0058c25: 沙門阿寂記
T2213_.58.0058c26: 釋入眞言門住心品之餘
T2213_.58.0058c27: 三從然此下。明辨通序有無中。自分爲三。
T2213_.58.0058c28: 初明梵本闕無。二明闕無所由。三明例加
T2213_.58.0058c29: 初中。然此經梵本者。指三千頌略經之梵本
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