大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

[First] [Prev+100] [Prev] 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]

T2213_.58.0140a01: 乘。二明覺心不生心矣
T2213_.58.0140a02: 初中。又二。一明牒經。二明隨釋
T2213_.58.0140a03: 初牒經。自可見
T2213_.58.0140a04: 二從即是下。明隨釋中。自三。一明他縁乘名
T2213_.58.0140a05: 義。二明觀法無我性。三明觀頼耶知自性
T2213_.58.0140a06: 初中。又二。一明竅定第一劫法體。二明擧梵
T2213_.58.0140a07: 語顯二義
T2213_.58.0140a08: 初中。即是明第二重等者。對初劫故云第二
T2213_.58.0140a09: 重也。觀法無我性者。初劫時既離人執已。故
T2213_.58.0140a10: 至此劫無論人我。但觀法無我性也。然於此
T2213_.58.0140a11: 劫中。雖有他縁覺心兩住心之淺深不同。共
T2213_.58.0140a12: 明人法無我畢竟不生義故合爲第二劫也
T2213_.58.0140a13: 云云
T2213_.58.0140a14: 二從梵音下。明擧梵語顯二義中。又二。一釋
T2213_.58.0140a15: 他縁乘二釋無縁乘
T2213_.58.0140a16: 初中。又五。一明所發誓願。二明行菩薩道。三
T2213_.58.0140a17: 明所度堪否。四名種種方便。五明結歸
T2213_.58.0140a18: 初中。所謂他縁乘者等者。以大慈悲普縁法
T2213_.58.0140a19: 界衆生苦樂之相。令拔苦與樂。故云他縁。搆
T2213_.58.0140a20: 六度舟車於生死之水陸。運載自他機根於
T2213_.58.0140a21: 廢詮之宮都。故云乘。故大師御釋云。縁
T2213_.58.0140a22: 法界有情故他縁。簡聲獨羊鹿故大名運自
T2213_.58.0140a23: 他乎圓性故曰乘云云謂發平等大誓者。總發
T2213_.58.0140a24: 四弘誓願。別立大悲闡提之誓。怨親齊救。故
T2213_.58.0140a25: 云平等廣覆法界故云大也。如大論第三十
T2213_.58.0140a26: 四云。如提婆達多。欲令足下有千輻相輪
T2213_.58.0140a27: 故。以鐵作摸燒而爍之。爍已足壞身惱大
T2213_.58.0140a28: 呼。爾時阿難聞已涕泣白佛。我兄欲死。願
T2213_.58.0140a29: 佛哀救　佛即伸手就摩其身發至誠言。我看
T2213_.58.0140b01: 羅睺羅與提婆達多等者。彼痛當滅。是時
T2213_.58.0140b02: 提婆達多衆痛即除。執手觀之知是佛手。便
T2213_.58.0140b03: 作是言。淨飯王子以此醫術足自生活　佛告
T2213_.58.0140b04: 阿難。汝觀提婆達多不。用心如是云何可
T2213_.58.0140b05: 度。若好世人則無是咎。如是衆生若以世樂
T2213_.58.0140b06: 不得度也。乃至以是故説聞佛名有得道者
T2213_.58.0140b07: 有不得者云云如是怨親平等敕齊故云平等
T2213_.58.0140b08: 也。誓者具應云誓願也。然願在前。誓在後。仍
T2213_.58.0140b09: 擧後誓者。前願自顯。故擧誓攝願也。適雖有
T2213_.58.0140b10: 願。若無誓者悉無剋成大願。即如云設我得
T2213_.58.0140b11: 佛十方衆生至心信樂欲生我國。乃至十念
T2213_.58.0140b12: 私云
願也		若不生者不取正覺私云
誓也		以是義故四弘誓
T2213_.58.0140b13: 願中一一云誓願也。菩薩適發菩提心雖行
T2213_.58.0140b14: 諸善福。若無誓願無能成大事。故大論第
T2213_.58.0140b15: 七。問曰。諸菩提行業清淨自得淨報。何以
T2213_.58.0140b16: 要須立願然後得之。譬如田家得穀。豈復待
T2213_.58.0140b17: 願。答曰。作福無願無所成立。願爲導御。能
T2213_.58.0140b18: 有所成。譬如銷金隨師而作金無定也。復次
T2213_.58.0140b19: 莊嚴佛界事大。獨行功徳不能成故要須願
T2213_.58.0140b20: 力。譬如牛力雖能挽車。要須御者能有所至。
T2213_.58.0140b21: 淨世界願亦如是。福徳如牛願如御者。問
T2213_.58.0140b22: 曰。若不作願不得福耶　答。雖得不如有
T2213_.58.0140b23: 願。願能助福。常念所行福徳増長　問曰。若
T2213_.58.0140b24: 作願得報。如人作十惡不願地獄。亦不應得
T2213_.58.0140b25: 地獄報　答曰。罪福雖有定報。但作願者修
T2213_.58.0140b26: 少福。有願力故得大果報。乃至一切衆生皆
T2213_.58.0140b27: 願樂無願苦者。是故不願地獄。以是故福有
T2213_.58.0140b28: 無量報。罪報有量云云以此等因縁故。此教
T2213_.58.0140b29: 一切菩薩先發平等本誓願也。故云謂發平
T2213_.58.0140c01: 等大誓也云云
T2213_.58.0140c02: 妙印鈔卷第十四
T2213_.58.0140c03:   御本云元徳二庚
午		潤六月十七日點了
T2213_.58.0140c04:
T2213_.58.0140c05:
T2213_.58.0140c06:
T2213_.58.0140c07:
T2213_.58.0140c08: 妙印鈔卷第十五
T2213_.58.0140c09: 　沙門阿寂紀　
T2213_.58.0140c10:   釋入眞言門住心品第一之餘經一
疏二
T2213_.58.0140c11: 二從爲法下。明行菩薩道中。又二。一明所
T2213_.58.0140c12: 爲二明能爲
T2213_.58.0140c13: 初中。爲法界者。不爲一衆生不爲二衆生。乃
T2213_.58.0140c14: 至不爲百千萬億那由他衆生。爲盡空法界
T2213_.58.0140c15: 一切衆生而發心修菩薩道。故云爲法界也。
T2213_.58.0140c16: 衆生者。其義如上釋。雖衆生無量不出三
T2213_.58.0140c17: 種。所謂如大論四十五云。衆生有三分。一
T2213_.58.0140c18: 者正定必入涅槃。二者邪定必入惡道。三者
T2213_.58.0140c19: 不定。於必定者中當最大故名摩訶薩云云｣
T2213_.58.0140c20: 二從行下。明能爲中。行菩薩道者。夫雖菩
T2213_.58.0140c21: 薩行無量無邊不出四攝四無量六度等。所
T2213_.58.0140c22: 謂大論八十八云。復次須菩提。我以佛眼
T2213_.58.0140c23: 觀十方世界如恒河沙等國土中諸菩薩摩訶
T2213_.58.0140c24: 薩。以四事攝取衆生。何等四　布施愛語利
T2213_.58.0140c25: 行同事。云何菩薩以布施攝取衆生。須菩
T2213_.58.0140c26: 提。菩薩以二種施攝取衆生。財施法施。何等
T2213_.58.0140c27: 財施攝取衆生。須菩提。菩薩摩訶薩以金銀
T2213_.58.0140c28: 瑠璃頗梨眞珠珂貝珊瑚等諸寶物。或以飮
T2213_.58.0140c29: 食衣服臥具房舍燈燭花香瓔珞。若男若女
T2213_.58.0141a01: 若牛羊象馬車乘。若以己身給施衆生。語衆
T2213_.58.0141a02: 生言。汝等有所須各來取之如取己物莫得
T2213_.58.0141a03: 疑難。是菩薩施已教三歸依。歸依佛歸依法
T2213_.58.0141a04: 歸依僧。或教受五戒。或教一日戒。或教初禪。
T2213_.58.0141a05: 乃至教非有想非無想定。或教慈悲喜捨。或
T2213_.58.0141a06: 教念佛念法念僧念戒念捨念天。或教不淨
T2213_.58.0141a07: 觀。或教阿那般那觀。或相或觸。或教四念
T2213_.58.0141a08: 處四正斷四神足五根五力七覺分八正道分
T2213_.58.0141a09: 空三昧無相三昧無作三昧八背捨九次第定
T2213_.58.0141a10: 佛十力四無所畏四無礙礙十八不共法大慈
T2213_.58.0141a11: 大悲三十二相八十隨形好。或教須陀洹果
T2213_.58.0141a12: 斯陀含果乃至阿耨菩提。如是須菩提。菩薩
T2213_.58.0141a13: 摩訶薩行般若波羅蜜。以方便力教衆生。財
T2213_.58.0141a14: 施已後。令得無上安穩涅槃。須菩提。是名
T2213_.58.0141a15: 菩薩摩訶薩希有難及法。須菩提。法施有
T2213_.58.0141a16: 二種。一者世間二者出世間。何等爲世間
T2213_.58.0141a17: 法施。敷演顯示世間法。所謂不淨觀安那
T2213_.58.0141a18: 般那念。四禪定。四無量心四無色定。如是
T2213_.58.0141a19: 等世間法。諸餘共凡夫所得法。是名世間
T2213_.58.0141a20: 法施　是菩薩如是世間法施已。種種因縁教
T2213_.58.0141a21: 化令遠離世間法。遠離世間法已。以方便
T2213_.58.0141a22: 令得聖無漏法及聖無漏法果。何等是聖無
T2213_.58.0141a23: 漏法。何等是聖無漏法果。聖無漏法者。三
T2213_.58.0141a24: 十七助道法三解脱門。聖無漏法果者。須陀
T2213_.58.0141a25: 洹果乃至阿羅漢果。辟支佛道阿耨菩提。復
T2213_.58.0141a26: 次菩薩摩訶薩　須陀洹果中智慧。乃至阿羅
T2213_.58.0141a27: 漢果中智慧。辟支佛道中智惠。三十七助道
T2213_.58.0141a28: 法中智慧。六波羅蜜中智慧。乃至大慈大悲
T2213_.58.0141a29: 中智慧。如是等一切法。若世間若出世間智
T2213_.58.0141b01: 慧。若有漏若無漏。若有爲若無爲。是法中
T2213_.58.0141b02: 一切種智。是名菩薩摩訶薩聖無漏法。何等
T2213_.58.0141b03: 爲聖無漏法果。斷一切煩惱習。是名聖無漏
T2213_.58.0141b04: 法果也
T2213_.58.0141b05: 問。若然者。財施與法施。何等爲勝耶　答
T2213_.58.0141b06: 曰。大論第十一云。問曰。財施法施何等爲
T2213_.58.0141b07: 勝。答如佛所言。二施之中法施爲勝。所以者
T2213_.58.0141b08: 何。財施果報在欲界中。法施果報或在三
T2213_.58.0141b09: 界。或出三界。復次財施有量法施無量。財
T2213_.58.0141b10: 施有盡法施無盡。譬如以薪益火其明轉多。
T2213_.58.0141b11: 復次財施之報淨少垢多。法施之報垢少淨
T2213_.58.0141b12: 多。復次若作大施必待衆力。法施出自心不
T2213_.58.0141b13: 待他心。復次財施能令四大諸根増長。法施
T2213_.58.0141b14: 能令無漏根力覺道具足。復次財施之法有
T2213_.58.0141b15: 佛無佛世間常有。如法施者唯有佛世乃當
T2213_.58.0141b16: 有耳。是故當知法施甚難云云已上此中以七
T2213_.58.0141b17: 種相對令校量其勝劣畢云云如布施者。愛語
T2213_.58.0141b18: 利行同事。皆爲衆生捨身命修之。如四攝
T2213_.58.0141b19: 者。六度萬行又皆悉捨身命修習之。如法花
T2213_.58.0141b20: 經云。我見釋迦如來。於無量劫難行苦行積
T2213_.58.0141b21: 功累徳。求菩薩道未曾止息。觀三千大千世
T2213_.58.0141b22: 界。乃至無有如芥子許非是菩薩捨身命處。
T2213_.58.0141b23: 爲衆生故。然後乃得菩提道云云是即説顯教
T2213_.58.0141b24: 修行得果也。如是等名爲行菩薩道也云云｣
T2213_.58.0141b25: 三從乃下。明所度堪否中。乃至者。六道四
T2213_.58.0141b26: 生二十五有一一次第可擧故云乃至也。諸
T2213_.58.0141b27: 一闡提等者。斷善闡提。無性闡提。大悲闡
T2213_.58.0141b28: 提。有如是等種。故云諸也。闡提者。涅槃經
T2213_.58.0141b29: 第二十四云。一闡提名信。提名不具。故名
T2213_.58.0141c01: 一闡提云云又云一闡名善方便。提名不具。善
T2213_.58.0141c02: 方便不具故名一闡提云云及二乘未入位者
T2213_.58.0141c03: 不定性聲聞也。彼教中談五性各別之旨。所
T2213_.58.0141c04: 謂五性者。決定性二乘二種不定性一種。無
T2213_.58.0141c05: 佛性一種。菩薩種性一種也。此中菩薩性不
T2213_.58.0141c06: 定種性二種成佛。餘三種不成佛。故今二乘
T2213_.58.0141c07: 未入位者不定性聲聞。故是可教導之機。故
T2213_.58.0141c08: 云未入正位者也
T2213_.58.0141c09: 問。何名決定性。何名不定性耶　答。彼教
T2213_.58.0141c10: 意。決定性者。法爾自元二乘種性決定故。必
T2213_.58.0141c11: 定説ク無餘乘轉向義衆生在ト之故。是名爲
T2213_.58.0141c12: 決定性也。不定種性者不爾。適遇縁有轉向
T2213_.58.0141c13: 大乘之義。以是義故八六四二萬十千劫等
T2213_.58.0141c14: 轉向大乘者。是即不定種性也云云　問。何名
T2213_.58.0141c15: 無佛性耶　答。雖有理佛性而無行佛性。適
T2213_.58.0141c16: 雖發菩提心。動即退轉而不剋成也。是即無
T2213_.58.0141c17: 佛種性也云云
T2213_.58.0141c18: 四從亦當下。明種種方便中。種種方便雖
T2213_.58.0141c19: 多。不出折伏攝受二種。所謂以四攝方便而
T2213_.58.0141c20: 利益。是名爲攝受是則大慈方便門也不堪
T2213_.58.0141c21: 此利益故。菩薩内壞大慈大悲之心。外現忿
T2213_.58.0141c22: 怒降伏之相。折伏強剛難化之衆生。安置四
T2213_.58.0141c23: 智法王之都城是名爲折伏。故云折伏攝受
T2213_.58.0141c24: 普令同入是乘也
T2213_.58.0141c25: 五從約此下。明結歸。自可見
T2213_.58.0141c26: 二從又元下。明無縁乘中。又三。一明觀阿陀
T2213_.58.0141c27: 那深細。二明了唯心三明結歸
T2213_.58.0141c28: 初中。又無縁乘者等者。先他縁乘者約化他
T2213_.58.0141c29: 明義。今此無縁乘約自行明義也。至此僧祇
T2213_.58.0142a01: 始能觀者。先初僧祇時者不能觀阿陀那。至
T2213_.58.0142a02: 此第二劫始觀之故云爾也。阿陀那此云執
T2213_.58.0142a03: 持。即染法也。深細者眞如也。識者第八識
T2213_.58.0142a04: 也
T2213_.58.0142a05: 二從解了下。明唯心義中。解了三界唯心等
T2213_.58.0142a06: 者唯心者即唯識也。唯觀内心識得性相二
T2213_.58.0142a07: 空。故云唯識也。十住心論云。此北宗以唯
T2213_.58.0142a08: 識二諦二義爲深極祕要。故略出大綱。慈恩
T2213_.58.0142a09: 法師唯識義云。第一出體者。此有二種。一
T2213_.58.0142a10: 所觀體。二能觀體。所觀唯識。以一切法而
T2213_.58.0142a11: 爲自體。通觀有無爲唯識故。略有五重。一
T2213_.58.0142a12: 遣虚存實識。觀遍計所執唯虚妄起都無體
T2213_.58.0142a13: 用。應正遣空。情有理無故。觀依他圓成諸
T2213_.58.0142a14: 法體實二智境界。應正存有。理有情無故云云
T2213_.58.0142a15: 成唯識云。識言總顯一切有情各有八識六
T2213_.58.0142a16: 位心所所變相見分位差別及彼空理所顯眞
T2213_.58.0142a17: 如。識自相故。識相應故。二所變故。三分位
T2213_.58.0142a18: 故。四實性故。如是諸法皆不離識總立識
T2213_.58.0142a19: 名。唯言但遮愚夫所執定離諸識實有色等。
T2213_.58.0142a20: 如是等文誠證非一。由無始來執我法爲有
T2213_.58.0142a21: 撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0142a22: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0142a23: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0142a24: 成。純有純空誰之空有。故欲證入離言法
T2213_.58.0142a25: 性。皆須依此方便而入云云二捨濫留純識。雖
T2213_.58.0142a26: 觀事理皆不離識。然此内識有境有心。心起
T2213_.58.0142a27: 必託内境生故。但識言唯不言唯境。成唯識
T2213_.58.0142a28: 言。識唯内有境亦通外。恐濫外故但言唯
T2213_.58.0142a29: 識。又諸愚夫迷執於境。起煩惱業生死沈
T2213_.58.0142b01: 淪。不解觀心勤求出離。哀愍彼故説唯識
T2213_.58.0142b02: 言。令自觀心解脱生死。非謂内境如外都無。
T2213_.58.0142b03: 由境有濫捨不稱唯。心體既純留説唯識。厚
T2213_.58.0142b04: 嚴經云。心意識所縁皆非離自性。故我説一
T2213_.58.0142b05: 切唯識無有餘。華嚴等説三界唯心云云三攝
T2213_.58.0142b06: 末歸本識。心内所取境界顯然。内能取心作
T2213_.58.0142b07: 用亦爾。此見相分倶依識有。離識自體本末
T2213_.58.0142b08: 法必無故。解深密説。諸識所縁唯識所現。攝
T2213_.58.0142b09: 相見末歸識本故云云四隱劣顯勝識。心及心
T2213_.58.0142b10: 所倶能變現。但説唯心非唯心所。心王體殊
T2213_.58.0142b11: 勝。心所劣依勝生。隱劣不彰唯顯勝法故云云
T2213_.58.0142b12: 五遣相證性識。識言所表具有理事。事爲相
T2213_.58.0142b13: 用遣而不取。理爲性體。應求作證。勝鬘經
T2213_.58.0142b14: 云自性清淨心。攝論曰。於繩起蛇覺。見繩
T2213_.58.0142b15: 了義無。證見彼分時。知如蛇知亂。此中所
T2213_.58.0142b16: 説。起繩覺時遣於蛇覺。喩觀依他遣所執
T2213_.58.0142b17: 覺。見繩衆分遣於繩覺。喩見圓成遣依他覺。
T2213_.58.0142b18: 此意即顯。所遣二覺皆依他起。斷此染故。所
T2213_.58.0142b19: 執實蛇實繩我法不復當情。非於依他以稱
T2213_.58.0142b20: 遣故皆互除遣。蛇由妄起體用倶無。繩藉麻
T2213_.58.0142b21: 生非無假用。麻譬眞理繩喩依他。知繩麻之
T2213_.58.0142b22: 體用蛇情自滅。蛇情滅故蛇不當情名遣所
T2213_.58.0142b23: 執。非如依他須聖道斷。故漸入眞達蛇空而
T2213_.58.0142b24: 悟繩分。證眞觀位照眞理而俗事彰。理事既
T2213_.58.0142b25: 彰我法便息。此即一重所觀體也。能觀唯識
T2213_.58.0142b26: 以別境界而爲自體云云然總遍詳諸教所説
T2213_.58.0142b27: 一切唯識。不過五種。一境唯識。阿毘達磨
T2213_.58.0142b28: 經云。鬼傍生人天各隨其所應等事心異故。
T2213_.58.0142b29: 許義非眞實。如是等文但説唯識所觀境者
T2213_.58.0142c01: 皆境唯識。二教唯識者。由自心執著等頌。華
T2213_.58.0142c02: 嚴深密等説唯識教者皆教唯識。三理唯識。
T2213_.58.0142c03: 三十頌云。是諸識轉變。分別所分別。由此
T2213_.58.0142c04: 彼皆無。故一切唯識。如是成立唯識道理皆
T2213_.58.0142c05: 理唯識。四行唯識。菩薩於定位等頌。四種
T2213_.58.0142c06: 尋思如實智等皆行唯識。五果唯識。佛地經
T2213_.58.0142c07: 云。大圓鏡智。諸處境識皆於中現。又如來
T2213_.58.0142c08: 功徳莊嚴經云。如來無垢識。是淨無漏界。解
T2213_.58.0142c09: 脱一切障。圓鏡智相應云云如是諸説唯識得
T2213_.58.0142c10: 果皆果唯識。此中所説五種唯識。總攝一切
T2213_.58.0142c11: 唯識皆盡云云以如是等故云解了三界唯心
T2213_.58.0142c12: 心外更無一法而可得者也
T2213_.58.0142c13: 三從乘此下。明結歸。自可見
T2213_.58.0142c14: 二從此無縁下。明觀法無我性中。又二。一明
T2213_.58.0142c15: 無縁即法無我。二釋所由
T2213_.58.0142c16: 初中。此無縁乘心即是法無我性者。此無縁
T2213_.58.0142c17: 乘住心者。以觀破法執爲所詮。故云爾也
T2213_.58.0142c18: 二從以行下。釋所由中。又二。一擧劣顯勝。二
T2213_.58.0142c19: 正明無我觀
T2213_.58.0142c20: 初中。以行者初劫等者。指唯蘊無我拔業因
T2213_.58.0142c21: 種兩住心也。心沒蘊中者。雖破人執猶沈法
T2213_.58.0142c22: 執故云爾也。以五種無性空門等者。以聚沫
T2213_.58.0142c23: 等五喩觀破彼五蘊法執故云爾也。然望縁
T2213_.58.0142c24: 生中道等者。言以前初劫空門相對今無縁
T2213_.58.0142c25: 乘中道。彼猶墮對治破惑之分域。不觀有
T2213_.58.0142c26: 空共不可得而不出自心。是故失般若方便
T2213_.58.0142c27: 必墮斷滅空見。不異方廣道人也。如十住
T2213_.58.0142c28: 心論釋遣虚存實識云。由無始來執我法爲
T2213_.58.0142c29: 有撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0143a01: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0143a02: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0143a03: 成。純有純空誰之空有云云
T2213_.58.0143a04: 二從今大下。正明無我觀中。今大乘者指此
T2213_.58.0143a05: 他縁大乘。不可得空相者。觀達空有而遣有
T2213_.58.0143a06: 空。空有共不可得。故云不可得空相。如大
T2213_.58.0143a07: 論三十一釋不可得空云。問云。何以故名不
T2213_.58.0143a08: 可得空。爲智力少故不可得。爲實無故不可
T2213_.58.0143a09: 得。答曰　諸法實無故不可得。非智力少也。又
T2213_.58.0143a10: 云。問曰。何事不可得。答曰。一切法乃至無
T2213_.58.0143a11: 餘涅槃不可得。故名不可得空。復次行者得
T2213_.58.0143a12: 是不可得空。不得三毒四流四縛五蓋六愛
T2213_.58.0143a13: 七使八邪九結十惡諸弊惡垢縛等。都不可
T2213_.58.0143a14: 得故名不可得空　問曰。若爾者行是不可得
T2213_.58.0143a15: 空得何等法。答曰。得戒定慧。得四沙門果
T2213_.58.0143a16: 五根五無學衆六捨法七覺分八聖道分九次
T2213_.58.0143a17: 第定十無學法。得如是等法。問曰。上言一
T2213_.58.0143a18: 切法乃至涅槃不可得。今何以言得戒定慧
T2213_.58.0143a19: 乃至十無學法。答曰。是法雖得皆助不可得
T2213_.58.0143a20: 空無我者故名不可得。爲無爲法故名不可
T2213_.58.0143a21: 得。聖諦故名不可得。第一義諦故名不可
T2213_.58.0143a22: 得。聖人雖得諸功徳入無餘涅槃故不以爲
T2213_.58.0143a23: 得。凡夫人以爲大得。如師子雖有所作不自
T2213_.58.0143a24: 以爲奇。餘衆生見以爲希有。聖人雖有所得
T2213_.58.0143a25: 而不以爲得。是名爲不可得空也云云以如
T2213_.58.0143a26: 是等義故云今大乘不可得乃至觀法無我性
T2213_.58.0143a27: 也
T2213_.58.0143a28: 三從爲欲下。明觀頼耶知自性中。自三。一明
T2213_.58.0143a29: 練磨義。二明知自性。三明六喩
T2213_.58.0143b01: 初中。爲欲淨除智障等者。如入道章釋資糧
T2213_.58.0143b02: 位。問云何而能進修勝行。於無上果勤求不
T2213_.58.0143b03: 退。答。攝論第六。唯識第九。皆云。此位二
T2213_.58.0143b04: 障雖未伏除。修勝行時有三退屈。而能三事
T2213_.58.0143b05: 練磨其心。於所證修勇猛不退。一聞無上正
T2213_.58.0143b06: 等菩提廣大深遠心便退屈。引他已證大菩
T2213_.58.0143b07: 提者。練磨自心勇猛不退。二聞施等波羅
T2213_.58.0143b08: 蜜多甚難可修心便退屈。省己意樂能修施
T2213_.58.0143b09: 等。練磨自心勇猛不退。三聞諸佛圓滿轉依
T2213_.58.0143b10: 極難可證心便退屈。引他麁善况己妙因。練
T2213_.58.0143b11: 磨自心勇猛不退。由此三事練磨其心。堅
T2213_.58.0143b12: 固熾然修諸勝行。初二意云。彼是丈夫而
T2213_.58.0143b13: 能成佛。能行難行所有施等。我亦丈夫。何
T2213_.58.0143b14: 乃不能修行成佛。第三意者。如世間者修微
T2213_.58.0143b15: 少善小善猶感人天果。我所修行殊勝無邊。
T2213_.58.0143b16: 何故不能感菩提果云云故云爲欲淨除乃至
T2213_.58.0143b17: 菩薩修學也。三性者。圓成隨縁。依他似有。
T2213_.58.0143b18: 所執情有也。三無性者。圓成不變。依他無
T2213_.58.0143b19: 性。所執理無也。如入道章引解深密經等
T2213_.58.0143b20: 云。解深密經瑜伽等言。勝義生菩薩白佛
T2213_.58.0143b21: 言。世尊我常獨在靜處。心生如是尋思。世
T2213_.58.0143b22: 尊以無量門曾説諸蘊所有自相生相滅相永
T2213_.58.0143b23: 斷。遍知未生令生。生已堅住。不忘修習増
T2213_.58.0143b24: 長廣大。世尊復説一切諸法皆無自性無生
T2213_.58.0143b25: 無滅。本來寂靜自性涅槃。未審世尊依何密
T2213_.58.0143b26: 意作如是説。世尊答言。勝義生當知。我依
T2213_.58.0143b27: 三種無自性性。密意説言一切諸法皆無自
T2213_.58.0143b28: 性。謂相無自性性。生無自性性。勝義無自
T2213_.58.0143b29: 性性。一謂諸法遍計執相。此由假名安立爲
T2213_.58.0143c01: 相。非由自相安立爲相。是故説名相無自性
T2213_.58.0143c02: 性。意云。遍計無其體性名相無性。而言相
T2213_.58.0143c03: 者依名假立。非是遍計有體相故方立爲相。
T2213_.58.0143c04: 即以相無自性爲初無性故重言性。餘二准
T2213_.58.0143c05: 知。二謂諸法依他起相。此由依他縁力故有。
T2213_.58.0143c06: 非自然有。是故説名生無自性性。意云。依
T2213_.58.0143c07: 他不以自然之法而生。名生無性。三謂諸法
T2213_.58.0143c08: 圓成實相。亦名勝義無自性性。法無我性名
T2213_.58.0143c09: 爲勝義。無自性性之所顯故。由此因縁名爲
T2213_.58.0143c10: 勝義無自性性。意云。眞如是無我性。體即
T2213_.58.0143c11: 勝義而非無性。然因我法二空所顯。從彼能
T2213_.58.0143c12: 顯二空爲名亦名無性。又云。我依如是三種
T2213_.58.0143c13: 無自性性。密意説言一切諸法皆無自性。又
T2213_.58.0143c14: 云。我依相無自性性。密意説言一切諸法無
T2213_.58.0143c15: 生滅等。何以故。若法自相都無所有則無所
T2213_.58.0143c16: 有生。若無有生則無滅。若無生滅乃至於中
T2213_.58.0143c17: 都無少分所有更可令其涅槃故。此中既言
T2213_.58.0143c18: 依三無性説諸法無。明知不説成實依他亦
T2213_.58.0143c19: 爲非有。成實依他而體非是三無性故。又一
T2213_.58.0143c20: 切法若皆是無。如來往昔説彼爲無正當其
T2213_.58.0143c21: 理。佛今何故稱爲密意邪。凡言密意不盡理
T2213_.58.0143c22: 故。此即説依他等上無遍計故言無一切。非
T2213_.58.0143c23: 依他等實總無矣。以是等義故云即楞伽解
T2213_.58.0143c24: 深密乃至皆是此意也云云
T2213_.58.0143c25: 二從經言下。釋知自性句中。又二。一明牒
T2213_.58.0143c26: 經。二明隨釋
T2213_.58.0143c27: 初牒經。自可見
T2213_.58.0143c28: 二從即是下。明隨釋中。即是三界唯心等
T2213_.58.0143c29: 者。十住心論云。華嚴等説三界唯心。遺教
T2213_.58.0144a01: 經云是故汝等常好制之一處無事不成辨云
T2213_.58.0144a02: 云又云。勝鬘經自性清淨心云云又入道章
T2213_.58.0144a03: 云。良以有情無始執我不無。初折彼迷説我
T2213_.58.0144a04: 非有。二乘由是計我爲無。妄執離心而有
T2213_.58.0144a05: 實法。復除其疾總説爲空。如來説空空心外
T2213_.58.0144a06: 法。有情不悟執一切空。空病既増理當除
T2213_.58.0144a07: 遣。故華嚴説三界唯心。涅槃乃陳無爲我
T2213_.58.0144a08: 淨。言心内有空病因除。説境外無有疾便盪
T2213_.58.0144a09: 殊ニ&MT06279;外道ニ誠堪所依。又不全空。十行須習
T2213_.58.0144a10: 云云如是知心自性。不見一法心外法。不見
T2213_.58.0144a11: 心外法故蘊等諸法更不當情也。故云知自
T2213_.58.0144a12: 性者即是知三界唯心也云云
T2213_.58.0144a13: 三從如幻下。明六喩中。又二。一明牒經。二明
T2213_.58.0144a14: 隨釋
T2213_.58.0144a15: 初牒經。自可見
T2213_.58.0144a16: 二從六喩下。明隨釋中。又三。一明雙辨有
T2213_.58.0144a17: 無。二明異前劫。三明正釋頼耶名義
T2213_.58.0144a18: 初中。六喩皆是雙辨有無者。如此六喩雖無
T2213_.58.0144a19: 實體現可見可聞也。無實體故無也。可見可
T2213_.58.0144a20: 聞故有也。以如是義故云皆是雙辨有無也｣
T2213_.58.0144a21: 二從明蘊下。明異前劫中。明蘊阿頼耶別縁
T2213_.58.0144a22: 起義等者。就此且有三義。一謂此遍計所執
T2213_.58.0144a23: 非種子生現行現行薫種子似有之依他。而
T2213_.58.0144a24: 離テ於識別ハ體性都無ト&MT06279;而有。故云別縁起云
T2213_.58.0144a25: 云二謂於阿頼耶含藏染淨諸法。現行薫種
T2213_.58.0144a26: 子&MT06279;別別諸法故云別縁起義云云三謂今宗不
T2213_.58.0144a27: 談眞如隨縁義故。離眞如外談縁起故云別
T2213_.58.0144a28: 縁起也云云已上三義中第一不可然歟。第二
T2213_.58.0144a29: 第三隨意可依用也。與前劫五喩等者。指初
T2213_.58.0144b01: 劫也。觀無性空者指人法二空也。復有殊異
T2213_.58.0144b02: 者。彼折空也。此體空也。故云殊異。復次彼
T2213_.58.0144b03: 存能所。此空能所故云殊異也云云
T2213_.58.0144b04: 三從阿頼下。明正釋頼耶義中。又爲三。一明
T2213_.58.0144b05: 義正兩翻。二明頼耶三義。三明引論釋如幻
T2213_.58.0144b06: 義
T2213_.58.0144b07: 初中又二。一明義翻。二明正翻
T2213_.58.0144b08: 初中。阿頼耶。此云含藏。是則含藏三義故
T2213_.58.0144b09: 云爾也。彼宗意。於頼耶存三義不同。所謂
T2213_.58.0144b10: 奄摩羅。此云無垢。是即頼耶所含淨分也。阿
T2213_.58.0144b11: 陀那。此云執持。是即頼耶所含染分也。以含
T2213_.58.0144b12: 藏如此染淨二法故此識名云含藏也。此識
T2213_.58.0144b13: 能蘊持無明種子令無失沒故。亦名云無沒
T2213_.58.0144b14: 無明識。如此三義只是頼耶中三名也云云｣
T2213_.58.0144b15: 問。若然者如楞伽經者立九識如何　答。彼
T2213_.58.0144b16: 經以存識性故。以生滅染法爲七識。以不生
T2213_.58.0144b17: 不滅如來藏淨法爲九識。以此二和合爲阿
T2213_.58.0144b18: 梨耶識。是只存識性故。且以義分別三識。故
T2213_.58.0144b19: 慈恩唯識疏云。楞伽經中兼識性故。或以
T2213_.58.0144b20: 第八染淨別開故言九識。然識者了別爲義
T2213_.58.0144b21: 故。衆生受用名爲識。所言九識者唯眞如全
T2213_.58.0144b22: 非染法。何立爲識耶。全無所詮也。但以如來
T2213_.58.0144b23: 藏淨法爲不生不滅者。是即不變眞如之體
T2213_.58.0144b24: 也。即第八識所含染淨二法中其淨法也云云
T2213_.58.0144b25: 復次大乘義章淨影立事六妄七眞八三識。所
T2213_.58.0144b26: 謂如來藏名阿頼耶識者眞如也。此阿頼耶
T2213_.58.0144b27: 爲七識所計縛故云而與無明七識共倶也。
T2213_.58.0144b28: 阿頼耶當體非迷妄。唯眞如也云云復次香
T2213_.58.0144b29: 象意。如來藏者眞如也。此眞如與迷染共
T2213_.58.0144c01: 名阿頼耶。是即生滅門中自體也云云
T2213_.58.0144c02: 二從正下。明正翻義中。謂諸蘊於此中等
T2213_.58.0144c03: 者。五蘊於彼阿頼耶中生滅出入。故云謂諸
T2213_.58.0144c04: 蘊乃至故以爲名也
T2213_.58.0144c05: 二從然阿頼下。明頼耶三義中。一者分別義
T2213_.58.0144c06: 者遍計所執性。二者因縁義者依他起性。三
T2213_.58.0144c07: 者眞實圓成實性也。此事上釋之畢
T2213_.58.0144c08: 三從如大下。明引論釋如幻義中。自爲九。一
T2213_.58.0144c09: 明法説偈。二明譬説偈。三明二諦通達偈。四
T2213_.58.0144c10: 明得眞實境界。五明幻事有而無。六明幻無
T2213_.58.0144c11: 而有。七明能所共無。八明問答決疑。九明總
T2213_.58.0144c12: 結矣
T2213_.58.0144c13: 初中。又二。一擧能説論。二明所説偈頌
T2213_.58.0144c14: 初中。求眞實者。遣三性虚妄得三無性實體。
T2213_.58.0144c15: 故云求眞實也
T2213_.58.0144c16: 二從以離下。明所説偈頌中。又二。一正擧論
T2213_.58.0144c17: 偈。二釋偈意　初正擧論偈。自可見
T2213_.58.0144c18: 二從所云下。釋偈意中亦三。一釋分別。二釋
T2213_.58.0144c19: 依他。三釋圓成
T2213_.58.0144c20: 初中。所云離二者謂分別性眞實者。離二者
T2213_.58.0144c21: 指斷常一異等之能執所執也。分別性者遍
T2213_.58.0144c22: 計所執性。然情有妄計故非眞實。理無離能
T2213_.58.0144c23: 取所取故云眞實也
T2213_.58.0144c24: 二從迷依下。釋依他中。迷依者謂依他性眞
T2213_.58.0144c25: 實者。凡夫以迷妄故。於依他似有諸法執爲
T2213_.58.0144c26: 實有。故云迷依。然此依他無性故云眞實
T2213_.58.0144c27: 也。由此起諸分別故者。依此似有無性依他
T2213_.58.0144c28: 起遍計所執故云爾也
T2213_.58.0144c29: 三從無説下。釋圓成中。無説無戲論者謂眞
T2213_.58.0145a01: 實性眞實者。圓成實性者眞如也。於此眞如
T2213_.58.0145a02: 有隨縁不變。然呼不變云眞實也。自性無戲
T2213_.58.0145a03: 論不變眞如是也
T2213_.58.0145a04: 二從次説下。釋譬説偈中。又二。一擧論偈。二
T2213_.58.0145a05: 釋偈意　初如文可見
T2213_.58.0145a06: 二從釋曰下。釋偈意中。又二。一釋依他性。二
T2213_.58.0145a07: 釋分別性
T2213_.58.0145a08: 初中。如幻師等者。幻師譬能迷。呪術力譬迷
T2213_.58.0145a09: 情。木石等譬所迷依他諸法。虚妄分別者人
T2213_.58.0145a10: 畜等妄見也。故云如幻師乃至爲顛倒因也｣
T2213_.58.0145a11: 二從又如下。明分別性中。又如幻師像金等
T2213_.58.0145a12: 者。幻師如前。像者於木起種種妄見。所謂
T2213_.58.0145a13: 見株杌等或作人像之想。或作天像菩薩像
T2213_.58.0145a14: 佛像乃至夜叉鬼神畜類像等之想。故云像
T2213_.58.0145a15: 也。金者於石亦或作金之思。或作銀銅鐵瑠
T2213_.58.0145a16: 璃水精等之思。故云金等也。是即於依他木
T2213_.58.0145a17: 石生如是等妄計。所謂遍計所執性也。二
T2213_.58.0145a18: 迷者。有無斷常等之能執所執是也。故云又
T2213_.58.0145a19: 如幻師像金等乃至二迷恒時顯現也
T2213_.58.0145a20: 問曰。前法説偈何故分別依他眞實次第説
T2213_.58.0145a21: 之。此譬説偈中前後説分別耶　答。前約轉
T2213_.58.0145a22: 迷開悟次第。今約迷因轉計次第也
T2213_.58.0145a23: 問曰。前説眞實性。今不説之如何　答。今以
T2213_.58.0145a24: 幻化之譬顯依他無性遍計理無之時。圓成
T2213_.58.0145a25: 中道自顯故不説之也
T2213_.58.0145a26: 三從次偈云下。明通達二諦偈中。又二。一明
T2213_.58.0145a27: 擧偈。二釋偈意　初文自可見
T2213_.58.0145a28: 二從此中下。釋意中。又二。一明二性無體。二
T2213_.58.0145a29: 明二性可得
T2213_.58.0145b01: 初中。幻者幻事等者。幻者譬依他之無性。幻
T2213_.58.0145b02: 事譬遍計之理無也。故云此譬依他分別二
T2213_.58.0145b03: 相也
T2213_.58.0145b04: 二從又如幻下。明二性可得中。幻者幻事
T2213_.58.0145b05: 者。幻者譬依他之似有。幻事譬遍計之情有
T2213_.58.0145b06: 也
T2213_.58.0145b07: 問。何意此中不論圓成耶　答。依他無性遍
T2213_.58.0145b08: 計理無即是也。復次世諦第一義無礙自在。
T2213_.58.0145b09: 是即圓成也。故不別論也
T2213_.58.0145b10: 四從又偈云下。明得眞實境義中。又二。一明
T2213_.58.0145b11: 出論偈。二釋偈意　初自可見
T2213_.58.0145b12: 二從釋云下。釋偈意中。又二。一明得眞實
T2213_.58.0145b13: 境。二明得眞實性義
T2213_.58.0145b14: 初中。若人了彼幻事無體等者。是即了知蛇
T2213_.58.0145b15: 覺無時得繩眞境。故云若人了彼幻乃至實
T2213_.58.0145b16: 境也
T2213_.58.0145b17: 二從若諸下。明得眞實性義中。若諸菩薩了
T2213_.58.0145b18: 彼二迷等者。了知繩衆分時繩覺又無也。故
T2213_.58.0145b19: 十住心論云。起繩覺時遣於蛇覺。喩觀依他
T2213_.58.0145b20: 遣所執覺。見繩衆分遣於繩覺。喩見圓成遣
T2213_.58.0145b21: 依他覺。此意即顯。所遣二覺皆依他起。斷此
T2213_.58.0145b22: 染故。所執實蛇實繩我法不後當情。二迷者
T2213_.58.0145b23: 實蛇實繩也。實蛇譬人我。實繩譬法執。所
T2213_.58.0145b24: 謂了人法二執無體故。得轉依果得不變眞
T2213_.58.0145b25: 如眞實義也云云
T2213_.58.0145b26: 五從又偈下。明幻事有而無中。自爲二。一明
T2213_.58.0145b27: 出論偈。二釋偈意　初如文可見
T2213_.58.0145b28: 二從此偈下。釋偈意中。又二。一總明幻事
T2213_.58.0145b29: 有而非有。二釋其所由　初文自可見
T2213_.58.0145c01: 二從所以下。明所由中。有謂幻像事等者。雖
T2213_.58.0145c02: 無實體。人畜等像善惡事可見可聞正顯現。
T2213_.58.0145c03: 故云爾也。非有謂等者。自可見。如此有而
T2213_.58.0145c04: 無。無而有。以是義故有無體無二也。有無
T2213_.58.0145c05: 體無二即是圓成實性也云云
T2213_.58.0145c06: 六從又偈云下。明幻無而有中。自爲二。一明
T2213_.58.0145c07: 出論偈。二釋偈意　初如文可見
T2213_.58.0145c08: 二從此偈明下。釋偈意中。又四。一總明幻事
T2213_.58.0145c09: 無而有。二釋所由。三明合譬。四明遮遣邪小
T2213_.58.0145c10: 二執　初文自可見
T2213_.58.0145c11: 二從何以下。釋所由。翻前自可見云云
T2213_.58.0145c12: 三從此幻即下。明合譬中。彼二影顯現者。幻
T2213_.58.0145c13: 者與幻事也。是即譬依他分別。餘文自可見。
T2213_.58.0145c14: 恐繁不記之
T2213_.58.0145c15: 四從由此有下。明遮遣邪小二執中。又二。一
T2213_.58.0145c16: 明總遮二執。二釋其所由　初中。建立者常
T2213_.58.0145c17: 見也。誹謗者斷見也。邪執雖多。不出此二見
T2213_.58.0145c18: 也。小乘寂滅者無餘灰斷也。小行雖多。所
T2213_.58.0145c19: 期亦是也
T2213_.58.0145c20: 二從所以下。釋其所由。自可見也云云
T2213_.58.0145c21: 七從彼偈下。明能所無二中。又爲二。一明出
T2213_.58.0145c22: 論二偈。二釋二偈意　初自可見
T2213_.58.0145c23: 二從前偈下。釋二偈意中。幻像者諸幻事
T2213_.58.0145c24: 像。所謂人畜等像貌也。是即所取體也。及
T2213_.58.0145c25: 取幻者。於此幻事像作人畜等實執。是即能
T2213_.58.0145c26: 取體也。如此能取所執全雖無體。而由迷故
T2213_.58.0145c27: 二可得也。故云迷人非幻像乃至由迷顯現
T2213_.58.0145c28: 故也。觀行人亦爾者。指骨&T060901;觀行人也。骨像
T2213_.58.0145c29: 者。依骨&T060901;觀白骨現前。此名爲骨像也。及
T2213_.58.0146a01: 取骨者指能觀行人。如此能觀所觀。其體雖
T2213_.58.0146a02: 無。由觀而顯現可得云云
T2213_.58.0146a03: 八從問曰下。明問答料簡中。自爲二。一明問
T2213_.58.0146a04: 答能治所治體。二明重問答其義
T2213_.58.0146a05: 初中又爲二。一明疏主問。二明引論答
T2213_.58.0146a06: 初疏主問。自可見
T2213_.58.0146a07: 二從應知下。明引論答中。又爲二。一明引二
T2213_.58.0146a08: 偈答。二釋二偈意
T2213_.58.0146a09: 初中。所治體謂被法迷相者。蛇覺之相也。是
T2213_.58.0146a10: 即所治也。能治體念處等者。四念處乃至八
T2213_.58.0146a11: 聖道等也。故云念處等也
T2213_.58.0146a12: 問曰。可云三無性等是即能治法。何故指念
T2213_.58.0146a13: 處等而云能治體耶　答。隨次位能治體可別
T2213_.58.0146a14: 故。今且約資糧位明能治體。故云念處等也。
T2213_.58.0146a15: 故入道章云。資糧位三十七種菩提分中。修
T2213_.58.0146a16: 四念住四正斷及四神足云云　問曰。此之
T2213_.58.0146a17: 三四何在先修耶　答。先修念住。次四正
T2213_.58.0146a18: 斷。後四神足也云云　問何爾　答。無始來於
T2213_.58.0146a19: 身等境作諸染淨差別之相。起於愛憎沈沒
T2213_.58.0146a20: 苦海。是以創觀身受心法。此之四種以爲無
T2213_.58.0146a21: 相。故中邊云。若諸菩薩於身等境。以無所
T2213_.58.0146a22: 得行相思惟而修對治。雖觀身等四境無相。
T2213_.58.0146a23: 未能除障。次修四斷斷所斷障。雖能伏障。未
T2213_.58.0146a24: 能隨意所欲皆成利益事等。是故次修四種
T2213_.58.0146a25: 神足云云故知擧最初發足對治也云云
T2213_.58.0146a26: 二從前偈云下。釋二偈意中。如是如是體
T2213_.58.0146a27: 者。蛇繩等種種相貌如是如是體也云云餘文
T2213_.58.0146a28: 自可見云云
T2213_.58.0146a29: 二從問曰下。明問答其義中。自爲二。一明疏
T2213_.58.0146b01: 主徴問。二明引論答
T2213_.58.0146b02: 初中。若諸法同如幻等者。一切諸法皆悉如
T2213_.58.0146b03: 幻者。何故一爲能治一爲所治耶ト問スル也
T2213_.58.0146b04: 二從譬如下。明引論答。自可見云云
T2213_.58.0146b05: 九從彼論下。明總結中。爲三。一明擧論意
T2213_.58.0146b06: 合今經。二明例幻餘應廣説。三明不論三喩
T2213_.58.0146b07: 所由
T2213_.58.0146b08: 初中。彼論者大乘莊嚴論也。了知自性如幻
T2213_.58.0146b09: 者。指唯識自性。所謂廢詮談旨中道也。最
T2213_.58.0146b10: 與此經符會等者。與今經之遮情意符合。故
T2213_.58.0146b11: 云爾也
T2213_.58.0146b12: 二從當知下。明例幻餘應廣説中。當知者。今
T2213_.58.0146b13: 如此幻譬廣説。自餘亦可廣説。故云當知
T2213_.58.0146b14: 也。陽焔影等者。幻陽焔如前釋云云影者。大
T2213_.58.0146b15: 論第六云。如影者影但可見而不可捉。諸法
T2213_.58.0146b16: 亦如是。眼情等見聞覺知不可得。復次如影
T2213_.58.0146b17: 映光則現不映則無。諸結煩惱遮正見光。則
T2213_.58.0146b18: 有我相法相影。復次如影人去則去。人動則
T2213_.58.0146b19: 動。人住則住。善惡業影亦如是。後世去時
T2213_.58.0146b20: 亦去。今世住時亦住。報不斷故罪福熟時則
T2213_.58.0146b21: 出。如偈説。空中亦逐去。如石中亦逐。地底
T2213_.58.0146b22: 亦隨去。海水中亦入。處處常隨逐。業影不
T2213_.58.0146b23: 相離。復次影空無。求實不可得。一切法亦如
T2213_.58.0146b24: 是。空無有實云云　響者大論第六云。如響
T2213_.58.0146b25: 者若深山狹谷中。若深絶澗中。若空大舍中。
T2213_.58.0146b26: 若語聲。若打聲。從聲有聲名爲響。無智人
T2213_.58.0146b27: 謂爲有人語聲。智者心念是聲無人作。但以
T2213_.58.0146b28: 聲觸故名爲響云云施火輪者。大論云。如施
T2213_.58.0146b29: 火輪惑人月云云委如下卷釋云云乾闥婆城
T2213_.58.0146c01: 者。同論云。如揵闥婆城者。日出時見城門
T2213_.58.0146c02: 樓櫓宮殿行人出入。日轉高轉滅。此城但可
T2213_.58.0146c03: 眼見而無有實。是名揵闥婆城云云又云揵闥
T2213_.58.0146c04: 婆城非城。人心想爲城。凡夫亦如是。非身
T2213_.58.0146c05: 想爲身。非心想爲心云云　問曰。如幻喩觀蘊
T2213_.58.0146c06: 阿頼耶了知自性如幻已。何故用多種喩耶
T2213_.58.0146c07: 答如大論云。問曰。一事可知。何故以多喩。答
T2213_.58.0146c08: 曰。我先答是摩訶衍如大海水。一切法盡
T2213_.58.0146c09: 攝。摩訶衍多因縁故。多喩無咎。復次是菩
T2213_.58.0146c10: 薩甚深利智故。種種法門種種因縁種種喩
T2213_.58.0146c11: 壞諸法。爲人解故應多引喩云云又論云。大
T2213_.58.0146c12: 乘深遠。是故學功亦多云云以如是義故用多
T2213_.58.0146c13: 種譬喩也云云
T2213_.58.0146c14: 三從前劫下。明不論三喩中。自爲三。一明折
T2213_.58.0146c15: 體不同。二明有空共不明。三明有空並照｣
T2213_.58.0146c16: 初中。前劫五喩者指初劫所説五喩也。所謂
T2213_.58.0146c17: 聚沫浮泡芭蕉陽焔幻等也。然此五喩中。陽
T2213_.58.0146c18: 焔幻者以無體故可喩無性空。故此中論之。
T2213_.58.0146c19: 自餘三種以有體故非無性空之譬。故此中
T2213_.58.0146c20: 不論。故云前劫五喩乃至明無性空亦爾也。
T2213_.58.0146c21: 然此中幻焔等者。此中六喩皆共無體故喩
T2213_.58.0146c22: 無境無體法難解之性空甚便也。彼麁觀故
T2213_.58.0146c23: 用有體之譬。此細觀故用無體之譬。故云然
T2213_.58.0146c24: 此中幻等乃至麁相轉融故不論也。以是義
T2213_.58.0146c25: 故大論第六云。一切聲聞法中無揵闥婆城
T2213_.58.0146c26: 喩。有種種餘無常喩。色如聚沫。受如泡。想如
T2213_.58.0146c27: 野馬。行如芭蕉。識如幻云云
T2213_.58.0146c28: 二從行者下。明有空共不明中。行者解諸蘊
T2213_.58.0146c29: 唯識等者。指此無縁乘法無我。故云即是知
T2213_.58.0147a01: 法自性也。未了如是自性者。指初劫析空
T2213_.58.0147a02: 觀以有無相待觀故有無共不明。有無共不
T2213_.58.0147a03: 明故不能眞俗相融也。故云未了如是自性
T2213_.58.0147a04: 乃至亦復見空未盡也
T2213_.58.0147a05: 三從今以下。明有空並照中。今者指此無縁
T2213_.58.0147a06: 乘。以如幻等門者。有體而非有故。雖見有
T2213_.58.0147a07: 而不謗無。非有而有體故。雖觀無亦不謗
T2213_.58.0147a08: 有。故照有空不二時人法二執盡離。故云
T2213_.58.0147a09: 今以如幻等乃至乃名眞入法性悟唯識性故
T2213_.58.0147a10: 也
T2213_.58.0147a11: 問。此他縁乘大宗如何　答。十住心論云。奧
T2213_.58.0147a12: 有大士法。樹號他縁乘。越建爪而高昇。超
T2213_.58.0147a13: 聲縁而廣運。二空三性洗自執塵。四量四攝
T2213_.58.0147a14: 濟他利行。思惟陀那深細。專注幻焔似心。於
T2213_.58.0147a15: 是菩薩城竭而還滿。巨石磷而復生。三種之
T2213_.58.0147a16: 練磨策初心之欲退。四弘願行仰後身之勝
T2213_.58.0147a17: 果。築等持城安唯識將。征魔旬仗陳伐煩惱
T2213_.58.0147a18: 賊師。整八正軍士縛以同事繩。走六通精騎
T2213_.58.0147a19: 殺以智慧釼。封勞績以五等爵。册心王以四
T2213_.58.0147a20: 徳都。勝義勝義致太平之化。廢詮談旨扇無
T2213_.58.0147a21: 事之風。垂拱一眞之臺。無爲法界之殿。三
T2213_.58.0147a22: 大僧祇之庸於是稱帝。四智法王之號本無
T2213_.58.0147a23: 今得。爾乃藏海息七轉之波。蘊落斷六賊之
T2213_.58.0147a24: 害。無分正智等眞常函。後得權悲遍諸取
T2213_.58.0147a25: 類。製三藏法合化三根有情。造十善格式導
T2213_.58.0147a26: 六趣衆生。言乘即三。談識唯八。五性有成
T2213_.58.0147a27: 否。三身則常滅。百億應化同泛六舟。千葉牟
T2213_.58.0147a28: 尼等授三駕。縁法界有情故他縁。簡聲獨羊
T2213_.58.0147a29: 鹿故大名。運自他乎圓性故曰乘。此乃君子
T2213_.58.0147b01: 之行業。菩薩之用心。北宗大綱蓋如此矣
T2213_.58.0147b02: 云云
T2213_.58.0147b03: 問。眞言教中説此住心經論文證如何　答。
T2213_.58.0147b04: 寶鑰云。問此住心亦何經論建立。答大日經
T2213_.58.0147b05: 菩提心論等。彼經等何説。答大日經云。祕
T2213_.58.0147b06: 密主大乘行。發無縁乘心。法無我性何以
T2213_.58.0147b07: 故如彼往昔如是修行者。觀蘊阿頼耶。知自
T2213_.58.0147b08: 性如幻陽焔影響旋火輪乾闥婆城。龍猛菩
T2213_.58.0147b09: 薩菩提心論云。又有衆生發大乘心行菩薩
T2213_.58.0147b10: 行。於諸法門無不遍修。復經三阿僧祇劫。
T2213_.58.0147b11: 修六度萬行皆悉具足。然證佛果。久遠而
T2213_.58.0147b12: 成。斯由所習法教致有次第云云住心抄云。問
T2213_.58.0147b13: 第六他縁大乘住心經論證文何。答。經云。復
T2213_.58.0147b14: 次祕密主大乘行乃至乾闥婆城云云論云。又
T2213_.58.0147b15: 有衆生乃至致有次第等云云般若寺所引不
T2213_.58.0147b16: 違大師所引也
T2213_.58.0147b17:   已上他縁大乘心了
T2213_.58.0147b18: 妙印鈔卷第十五
T2213_.58.0147b19:   建武四年丁
巳		五月十日
T2213_.58.0147b20: 　金剛佛子明金　
T2213_.58.0147b21:
T2213_.58.0147b22:
T2213_.58.0147b23:
T2213_.58.0147b24:
T2213_.58.0147b25:
T2213_.58.0147b26:
T2213_.58.0147b27:
T2213_.58.0147b28:
T2213_.58.0147b29:
T2213_.58.0147c01:
T2213_.58.0147c02:
T2213_.58.0147c03:
T2213_.58.0147c04:
T2213_.58.0147c05:
T2213_.58.0147c06:
T2213_.58.0147c07:
T2213_.58.0147c08:
T2213_.58.0147c09:
T2213_.58.0147c10:
T2213_.58.0147c11:
T2213_.58.0147c12:
T2213_.58.0147c13:
T2213_.58.0147c14:
T2213_.58.0147c15:
T2213_.58.0147c16:
T2213_.58.0147c17:
T2213_.58.0147c18:
T2213_.58.0147c19:
T2213_.58.0147c20:
T2213_.58.0147c21:
T2213_.58.0147c22:
T2213_.58.0147c23:
T2213_.58.0147c24:
T2213_.58.0147c25:
T2213_.58.0147c26:
T2213_.58.0147c27:
T2213_.58.0147c28:
T2213_.58.0147c29:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]