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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0040a01:   御本云元徳二年
潤六月二日加點了
T2213_.58.0040a02: 建武四年丁丑二月三日
T2213_.58.0040a03:  金剛佛子明金 
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07: 妙印鈔卷第三
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_.58.0040a10: 三從是故下。約方便爲究竟明義。亦分爲
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&T069222;一切衆生得無量益無有障難。
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。如來大悲衆生信心
T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
T2213_.58.0040a21: 感佛日名持云云又祕記云。加者諸佛護念。
T2213_.58.0040a22: 持者我自行。又加持者。譬如以父精入母
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。感應因縁之故衆生發心
T2213_.58.0040a25: 修行。是謂自行云云故知加者名諸佛之加
T2213_.58.0040a26: 被加護加力。持者名衆生之受持念持心
T2213_.58.0040a27: 。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
T2213_.58.0040b06: 心之所念心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。如此聖衆是本來成就之佛
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&MT06279;
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。即
T2213_.58.0040b15: 是六大法界從縁滅縁起&MT06279;&MT06279;
T2213_.58.0040b16: &T069222;。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b17: 非言語心量所及。故云邊際倶不可得也
T2213_.58.0040b18: 三從譬如下。明譬説中。幻師以呪術力加持
T2213_.58.0040b19: 藥草等者。謂有呪術之人。以藥術之力故。
T2213_.58.0040b20: 變瓦礫草木化現象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等。或幻化國王大
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&MT06279;悦樂。或幻化無量
T2213_.58.0040b24: 五欲之境使人&MT06279;欣慕渇仰。或幻化種種無
T2213_.58.0040b25: 量可畏恐怖形状令人&MT06279;惶怖也。大師言。准
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
T2213_.58.0040b27: 云云如是幻化諸事都從來不可得。雖然現
T2213_.58.0040b28: 是可見聞之法也。大論第六云。諸法相雖空。
T2213_.58.0040b29: 亦有分別&T069222;可見不可見。譬如幻化象馬
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然色可見聲可
T2213_.58.0040c02: 聞。與六情相對不相錯亂云云又云。譬
T2213_.58.0040c03: 如幻師作種種事。於汝意云何。是幻所作
T2213_.58.0040c04: 。答言不ナリ。外。答言不ナリ。内外
T2213_.58.0040c05: 。答言不ナリ。從先世至今世從今世
T2213_.58.0040c06: 後世。答言不ナリ。幻所作有生者滅者
T2213_.58.0040c07: 。答言不ナリ。實有一法是所作ナリヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗クヤ幻所作妓樂。不。
T2213_.58.0040c09: 我亦聞亦見。佛問徳女幻空&MT06279;欺誑無
T2213_.58.0040c10: ナリ。云何從幻能作妓樂。徳女白佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可聞見。佛言。
T2213_.58.0040c12: 無明亦如是。雖不内有不外有不内外
T2213_.58.0040c13: 有。不先世ヨリ今世今世ヨリ至後世。亦無實
T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生
T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ所作息。無明亦
T2213_.58.0040c16: ナリ。無明盡行亦盡。乃至衆苦集皆盡云云
T2213_.58.0040c17: 如是文與今文懸カニ。故引之爲證耳
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&T069222;三部聖衆
T2213_.58.0040c24: 種種無量奮迅示現。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。但從前縁有去
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又大論第三十一云。
T2213_.58.0041a02: 所縁。縁滅則滅縁破スレハ則破。復次此
T2213_.58.0041a03: 四衆不定縁生故。譬如火所燒
T2213_.58.0041a04: 爲名。若離レハ燒處火不可得。因眼縁
T2213_.58.0041a05: 色生眼識。若離レハ所縁識不可得。餘識亦
T2213_.58.0041a06: 如是云云此文義妙符順セリ。言ロハ衆生之燒
T2213_.58.0041a07: 處故有如來三密之智火生&T069222;。是則機興即生
T2213_.58.0041a08: 也。依衆生燒處滅盡スルニ故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡。是則縁謝即滅也。故知
T2213_.58.0041a10: 衆生之機縁。如來常住不壞化身三世
T2213_.58.0041a11: 常住離タリ起滅。譬如月現沒有
T2213_.58.0041a12: 池水之動靜。雲上天月タリ隱沒之相。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實彼此。但機
T2213_.58.0041a14: 在無。無始法爾故云云又大論九十九云。若
T2213_.58.0041a15: 有衆生如實知。是不分別諸法若來
T2213_.58.0041a16: 若去若生若滅。則能知佛所説諸法實相
T2213_.58.0041a17: 是人行般若波羅蜜近阿耨菩提。名爲眞
T2213_.58.0041a18: 佛弟子。不虚妄食人信施。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如大海水中諸寶。不從
T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆
T2213_.58.0041a21: 生善根因縁生此寶。此寶亦不無&MT06279;
T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生。是
T2213_.58.0041a23: 寶若滅トモ又不去至十方。諸縁合。諸
T2213_.58.0041a24: 縁離スルカ。諸佛身亦如是。從本業因縁果
T2213_.58.0041a25: 報生。生トモ不從十方來。滅スル時亦不去
T2213_.58.0041a26: 十方。但諸縁合スル。諸縁離云云
T2213_.58.0041a27: 云縁謝即滅機興即生也 即事而眞者。是
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言有相
T2213_.58.0041a29: 生滅諸法體相。即是四重法界曼荼羅也。
T2213_.58.0041b01: 一一六大法界也。一一四曼也。一一
T2213_.58.0041b02: 三密也。故一塵處備六大四曼三密之體
T2213_.58.0041b03: 相用。而周遍法界。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間亦如是。故經ニハ云心虚空菩
T2213_.58.0041b05: 提三種無二。如是三種世間性相各各
T2213_.58.0041b06: 法位。住&MT06279;法位而三世常恒也。故法華
T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
T2213_.58.0041b08: 假名而説實相云云如是一一諸法色心各各
T2213_.58.0041b09: 遍滿法界。乃至芥子許リモ無有瑕隙。故大論
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_.58.0041b12: 則今宗六大遍滿之義。并即事而眞之
T2213_.58.0041b13: 相叶ヘリ。故以爲例。祕經云即此身五佛。
T2213_.58.0041b14: 云。世人應供養&T069222;猶如敬制底。論
T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正
T2213_.58.0041b16: 事而眞之相更問無有終盡者。如此化道
T2213_.58.0041b17: 從縁三世不息。故yukisutra@m云。常於三世。
T2213_.58.0041b18: 不壞化身。利樂有情無時暫息云云
T2213_.58.0041b19: 三從故曰下。明結歸中。故曰者被上諸言
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。經被雜色
T2213_.58.0041b24: 衣執金剛者即表此義。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。是則經之義也云云經義在斯
T2213_.58.0041c01: 文故。不可委悉釋之
T2213_.58.0041c02: 四從若據下明梵本廣多中又分爲二初明別
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。言今略
T2213_.58.0041c05: ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據梵本具セハ者。應云mah@aviru
T2213_.58.0041c07: canabhisa@mbodhivikiri
T2213_.58.0041c08: nidhi@s@ti瑟他intra陀羅rajasutra@m
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。開題因陀羅者
T2213_.58.0041c12: 梵語也。翻云帝釋云云依此釋可漢語。演密
T2213_.58.0041c13: 云。梵語因陀羅。此云尊。帝釋者。帝之一字
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
T2213_.58.0041c18: 云尊主也。但開題ニハ漢語トモ
T2213_.58.0041c19: 見歟。其故翻云帝釋。此最勝義無上義
T2213_.58.0041c20: 渉入義云云彼之尊與此之最勝無上。其義
T2213_.58.0041c21: 相亘。然彼此不相違歟
T2213_.58.0041c22: 問曰。疏具題云大廣博云云然者除大毘盧
T2213_.58.0041c23: 遮那成佛神變加持。應題大廣博歟。當大
T2213_.58.0041c24: 毘盧遮那成佛神變加持加大廣博歟。
T2213_.58.0041c25: 如何 答。於大盧遮那含多義。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然
T2213_.58.0041c27: 廣博者摩訶毘盧遮那多義隨一也。若
T2213_.58.0041c28: 以此義漢語者。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
T2213_.58.0042a01: 云云
T2213_.58.0042a02: 二從言此下。明隨釋中。此經者指今經也。一
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: 餘佛成此五佛身也云云祕要之藏者。祕
T2213_.58.0042a07: 者祕密甚奧之義。要者肝要最詮之義。藏者
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: 云云如是等顯密諸大乘經中。今此經最尊
T2213_.58.0042a13: 最勝故。云威徳特尊也。猶如千目者。師傅
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
T2213_.58.0042a18: 向。即懷恐怖自息鬪心云云最勝王經第七云。
T2213_.58.0042a19: 阿蘇羅等諸天衆咸共稱讃其功徳。乃至千
T2213_.58.0042a20: 眼帝釋主。以慇重心而觀察私云。是憍陳
T2213_.58.0042a21: 如婆羅門讃辨才天女文也云云爲釋天之主
T2213_.58.0042a22: 者。此千手千眼帝釋威徳特尊最上無比。故
T2213_.58.0042a23: 自餘實業所生之帝釋爲王主。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。爲釋之主也云云此義違スル文上無下
T2213_.58.0042a27: 意據之義也云云
T2213_.58.0042a28: 問曰。彼得證據於經文。何云無意據耶
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: シテ之爲二十卷故。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
T2213_.58.0042b04: 叶文理故不可用之云云今恐經題等者。言
T2213_.58.0042b05: 是廣博因陀羅王等之可題目廣
T2213_.58.0042b06: 多故。恐繁略之也云云
T2213_.58.0042b07: 問曰。題一部總稱也。若然者與正宗所説
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。若開五部者。佛
T2213_.58.0042b14: 寶部。蓮華部羯磨部也。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。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
T2213_.58.0042c02: 二從入眞下。釋別題中。自分爲二。初明總
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&T069222;
T2213_.58.0042c05: 入修勝劣。二明釋&T069222;眞言義。三明辨大意。
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。三明入兼修義。初二自可見
T2213_.58.0042c09: 云云
T2213_.58.0042c10: 三從竊謂下。明入兼修義中。竊者。與他不ルカ
T2213_.58.0042c11: 故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言思案スル兩題之兼單勝劣也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題
T2213_.58.0042c14: 是兼タルカスルント眞言初心之住心
T2213_.58.0042c15: 眞言門テノ修證之住心故。存スレハ兼含之
T2213_.58.0042c16: 入住者。修眞言行之義。爰以存兼含
T2213_.58.0042c17: 入眞言門住心品之題。自顯唯單修眞言
T2213_.58.0042c18: 行品之題
T2213_.58.0042c19: 問曰。若爾如梵本兩題共ンニランヤ
T2213_.58.0042c20: 咎。例如菩提心品論置兩題。如何 答。雖
T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略今家
T2213_.58.0042c22: 法也。其意文明也。所謂離煩文但著其一云云
T2213_.58.0042c23: 故知棄廣取略也。但至菩提心論者。依所
T2213_.58.0042c24: 依本經故。具置二題也
T2213_.58.0042c25: 二從眞言下。明釋眞言名義中。又分爲四。
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: ニハ云何翻耶 答曰。於曼怛攞含藏無量
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&T069222;漢語云何耶。曼荼羅
T2213_.58.0043a03: 含衆多義。依相當者翻譯家不翻耳
T2213_.58.0043a04: 云云故知曼荼羅者。具足無量義攝盡無邊
T2213_.58.0043a05: 徳。無義不盡。無法不含。故祕記云。曼荼羅。
T2213_.58.0043a06: 謂三密圓滿具足之義云云雖然強翻釋之
T2213_.58.0043a07: 。舊譯ニハ云壇。新譯ニハ云輪圓故。新舊合論&MT06279;
T2213_.58.0043a08: 云輪壇也。今家&MT06279;云眞言。皆是非全翻。
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_.58.0043a11: 問曰。眞言陀羅尼密語。各其勝劣傍
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: 云云
T2213_.58.0043a22: 問曰。若爾者應云入陀羅尼門乃至密語門
T2213_.58.0043a23: 住心等。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此難無窮也。假令雖題入陀羅尼門等
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲&T069222;題非無深
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。言者言詮了義云云又今文眞語如語不妄
T2213_.58.0043a29: 不異云云祕記既云。眞言者如來眞實無虚妄
T2213_.58.0043b01: 故曰眞言云云故知眞言當體ナリ。餘四ハ眞言之
T2213_.58.0043b02: 功能也
T2213_.58.0043b03: 問曰。若爾者祕記何故釋陀羅尼等五
T2213_.58.0043b04: 。然皆是擧一邊所名也云云故知眞言猶
T2213_.58.0043b05: 是一邊所名也。何云名當體耶 答曰。言
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&T069222;五義者。是爲顯眞言之徳。又爲
T2213_.58.0043b09: ンカ眞言之義也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 眞言義。至テハ結文云以曼荼羅爲眞言
T2213_.58.0043b11: 名耳故也。故知其中間所釋是眞言之
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。蘇悉地經
T2213_.58.0043b14: 句句悉名眞言。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。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名眞言。驗知眞言名字當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説此五字眞言云降伏四魔
T2213_.58.0043b21: 解脱六趣滿足一切智智金剛字句明曰云云
T2213_.58.0043b22: 又瑜祇經以序品而爲宗體。然彼經序品
T2213_.58.0043b23: 名明。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_.58.0043c01: 此二經皆以宗體名明。故知五中明之名
T2213_.58.0043c02: 言勝ト云&T069222;。何故以眞言爲勝耶 答四經一論
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: スル&T069222;習也。若辨勝劣之時五字明。亦可
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
T2213_.58.0043c08: 眞言爲宗云云是即依勝義爲名。何足致疑。次
T2213_.58.0043c09: 至瑜祇經文者。爲調偈頌文句。是又隨言
T2213_.58.0043c10: 便翻譯。且置不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 及眞言。義有差別。若心口出ルヲハ者名眞
T2213_.58.0043c12: 從一切身任運スルヲハ者名之爲明云云
T2213_.58.0043c13: 文眞言爲體用見タル者也云云
T2213_.58.0043c14: 問曰。猶以陀羅尼等五名言不可有勝劣歟。
T2213_.58.0043c15: 所以者何。祖師先徳強不判勝劣。經又互
T2213_.58.0043c16: 。所謂yukkisutra@m第二品説染愛王眞言
T2213_.58.0043c17: 曰。爾時世尊即説明曰乃至若持此眞言云云
T2213_.58.0043c18: 此文雖一眞言ナリト。初ニハ云明。終功能ニハ
T2213_.58.0043c19: 云眞言。又第三品説阿闍梨位眞言云。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: 者持此明云云此文初ニハ名眞言。後功能
T2213_.58.0043c22: ニハ云明。又第四品説發菩提心明云。即説
T2213_.58.0043c23: 金剛薩埵菩提心明曰乃至若有持此眞言者
T2213_.58.0043c24: 云云此文初標ニハ云明。後功能下ニハ云眞言。又如
T2213_.58.0043c25: 序品并第十一品。或名密言。或云明。或云眞
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。
T2213_.58.0043c27: 於一眞言。或云明。或云眞言耶。故知
T2213_.58.0043c28: 羅尼等五名言相通&MT06279;ト云&T069222;勝劣。依之不
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。更不判勝劣。有何等文義作
T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫
T2213_.58.0044a04: 名眞言宗。人云眞言行人。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。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。故
T2213_.58.0044a08: 自餘之名是眞言之上能也。眞言
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。例如キハ有數名。是
T2213_.58.0044a12: 則隨一徳一徳得其一名。雖然統總スルニ
T2213_.58.0044a13: 徳數名。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言是漫荼羅具徳統
T2213_.58.0044a15: 漢名也。自餘皆以依功能得ルヲ名故非
T2213_.58.0044a16: 當體也。復次彼經一切説不二。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。是則爲欲令知一眞言中
T2213_.58.0044a20: 淺略深祕之義故爾也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言者深祕之義。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a字。即
T2213_.58.0044a26: 本有常住之理。言者va@m字門。即本有常住之
T2213_.58.0044a27: 智也。如是理智不二曰眞言。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: 聖智修證法門云云是豈宗非名ルニ陀羅尼
T2213_.58.0044b04: 耶。又瑜祇經中持明阿闍梨云云是亦人
T2213_.58.0044b05: 名持明者。然者如何 答。適雖有此説
T2213_.58.0044b06: 。譬如白人雖有黒點不名
T2213_.58.0044b07: 爲黒人云云
T2213_.58.0044b08: 問曰。若爾於眞言有何等義耶 答曰。具四
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。右布列眞言文字專注觀
T2213_.58.0044b16: シテ不動搖。速疾證悟妙三摩地。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言者。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_.58.0044b20: 問曰。今此眞言以何爲體耶 答曰。祕記曰。
T2213_.58.0044b21: 眞言以何爲體。以念惠爲體云云謂諸佛護
T2213_.58.0044b22: 念。行者憶念也。惠謂諸佛祕密惠。行者如實
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠
T2213_.58.0044b25: 情量分別之識&MT06279;。而有爲轉變之法也。何足
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空。唯識論ニハ
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今疏文ニハ云出
T2213_.58.0044c02: 過一切心地云云此等文理如何消釋耶 答
T2213_.58.0044c03: 曰。汝執常途顯教權門之意致此難。雖顯
T2213_.58.0044c04: ナリト法花涅槃等實大乘念惠常住。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: 智惠亦復然云云顯極猶然。何況眞言表徳之
T2213_.58.0044c07: 實談耶。夫常途淺略學者起心動念
T2213_.58.0044c08: 無念以究竟。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念有善念惡念。惠有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠。一向可棄捨。善念正惠不可捨。所謂
T2213_.58.0044c11: 觀念諸佛三摩地故。還亦諸佛護念玉フ
T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之
T2213_.58.0044c13: 妙用。如實正慧明朗故。直住本有圓明之月
T2213_.58.0044c14: 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
T2213_.58.0044c16: 即覓増長不可得也。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。眞正修行者先正念増
T2213_.58.0044c19: 至於究竟。如人學射。久習純熟&MT06279;
T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心
T2213_.58.0044c21: スレハ虧於進學云云以此思彼。常途顯
T2213_.58.0044c22: 略之學人。多懼起心動念專守無念寂靜。
T2213_.58.0044c23: 罷息安住。雖然法界無盡期故念慮無息。
T2213_.58.0044c24: 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。強使ント念惠&MT06279;
T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆。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但至涅槃經
T2213_.58.0045a03: 等文者。皆是顯教所説修因感果之智也。何
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_.58.0045a08: 問曰。以何得知念惠是曼茶羅具體&T069222;。然者
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。一一皆悉莫ト云&T069222;有下品所説
T2213_.58.0045a12: 曼茶羅具體。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云云誠有所
T2213_.58.0045a14: 由。委悉不釋之更問
T2213_.58.0045a15: 二從眞語下。明四種言音中。眞語如語不妄
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: 是大圓鏡智自他三密周遍&MT06279;法界。三
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智
T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲
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。鏡之喩也云云次寶生
T2213_.58.0045a24: 是即平等性智也。平等性智者。彼大圓鏡智
T2213_.58.0045a25: 自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 一體速疾力三昧是也。故從此智所出音
T2213_.58.0045a27: 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。名曰平等性智云云次阿彌陀者。此云
T2213_.58.0045b01: 無量壽。即是大日如來常恒三世之惠令
T2213_.58.0045b02: 曰阿彌陀。此佛イフ&T069222;妙觀察智者。上
T2213_.58.0045b03: 察無上菩提本源内證之境界。下觀知六道
T2213_.58.0045b04: 生死流轉苦海之衆生。妙不妄不
T2213_.58.0045b05: 謬故。從此所出音聲名曰不妄也。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: 爲名云云次不空成就者。自利利他之作業成
T2213_.58.0045b08: 就不空故。此智云成所作智。然&MT06279;此智所照
T2213_.58.0045b09: 皆悉畢竟空寂&MT06279;不生不滅之一法。更不見
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以是
T2213_.58.0045b15: 等義故。四佛音聲云眞語如語不妄不異之
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。束大日無量萬徳
T2213_.58.0045b22: 以爲四佛。束四佛以爲大日。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: 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依此文證作是
T2213_.58.0045b28: 説也
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: 者有不知者云云大師二教論中亦引此文
T2213_.58.0045c07: 釋密號名字等也。但披論委檢之
T2213_.58.0045c08: 四從舊譯下擧舊簡非中。舊譯云呪者。問
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。是故曰呪云云又大論五
T2213_.58.0045c13: 十八云。大明呪者。諸外道聖人有種種呪
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能隨
T2213_.58.0045c17: 欲瞋恚。自在作惡。是般若波羅蜜能滅
T2213_.58.0045c18: 定佛道涅槃諸著。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故知
T2213_.58.0045c20: &MT06279;諸外道仙人等呪術之法。内法亦名呪
T2213_.58.0045c21: 也。故云非正翻也云云
T2213_.58.0045c22: 三從此品下。明辨大意中。自分爲七。初總
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
T2213_.58.0045c26: 初中。此品者。今指此住心品也。統論經之
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中
T2213_.58.0045c28: 説之故云爾也
T2213_.58.0045c29: 問曰。何等法今經大意耶 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。而説毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門。我等
T2213_.58.0046a04: 身口意業。大日如來身口意。無二無別&MT06279;
T2213_.58.0046a05: 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。説五大爲胎藏界五
T2213_.58.0046a08: 佛故。一切衆生自本際以來成就兩部五智
T2213_.58.0046a09: 。示衆生當體即法性塔&MT06279;。而兩部曼荼
T2213_.58.0046a10: 此法性塔。能住所住一體平等無二無
T2213_.58.0046a11: ナリト。是爲五智五大圓滿具足義。一切
T2213_.58.0046a12: 衆生行住座臥威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。a@aa@ma@h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
T2213_.58.0046a15: &MT06279;欲觸愛慢三摩地振舞a@aa@ma@h四點
T2213_.58.0046a16: 一切衆生&MT06279;欲觸愛慢三摩地振舞a
T2213_.58.0046a17: @aa@ma@h四點故。我等行住坐臥威儀作業。
T2213_.58.0046a18: 皆悉説佛行佛所作ナリト。是名爲四點成就
T2213_.58.0046a19: 也。如是等法門皆於今品中表之也
T2213_.58.0046a20: 問曰。若然者經如何説耶 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_.58.0046a24: 遮那如來加持故。奮迅示現身無盡莊嚴藏
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_.58.0046a26: 別。如是一切智智離一切分別。無分別無無
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。以梵經意説
T2213_.58.0046b01: 四點功徳也。如是等經文。是説三句三平
T2213_.58.0046b02: 等六大法界四點成就
T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云&T069222;今經
T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
T2213_.58.0046b05: 統論一部始終云云故知三句法門是一經之
T2213_.58.0046b06: 大意也。復疎釋三平等法門云。則此經之大
T2213_.58.0046b07: 意也云云明知是亦今經大意也。復疎家釋
T2213_.58.0046b08: 金剛手讃嘆文云。金剛手説此五喩。即是
T2213_.58.0046b09: 發起下文五字義也云云下文者。指悉地出現
T2213_.58.0046b10: 品。五字者。彼品所説五字眞言也更問然大師
T2213_.58.0046b11: &MT06279;。毘盧遮那經以五字眞言爲宗云云
T2213_.58.0046b12: 是亦今經大意也。説四點功徳如上。至
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結
T2213_.58.0046b14: 此義。故知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。蓋如此乎云云已上總
T2213_.58.0046c03: 標大意了
T2213_.58.0046c04: 二從所下。明指衆生自心中。衆生等者。言
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
T2213_.58.0046c08: 三從即是下。明一切智智中。即是一切等
T2213_.58.0046c09: 者。言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
T2213_.58.0046c11: 體速疾力三昧之智惠。一念識知
T2213_.58.0046c12: 遍法界三種世間一切諸法。故云一切智。
T2213_.58.0046c13: 然云&T069222;智智者。知本有一切諸法。知縁起
T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者
T2213_.58.0046c15: 此一切智智。設雖修無量之萬行。皆悉
T2213_.58.0046c16: 墮在シテ九種之空城。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故知若離一切
T2213_.58.0047a14: 智智。終無成一大事因縁也。所謂一切智
T2213_.58.0047a15: 智者。悲智平等利他利生スル三世常
T2213_.58.0047a16: 悲智。名爲一切智。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。故縁起即本有。本有
T2213_.58.0047a19: 即縁起&MT06279;。而無二無別也。知本有故
T2213_.58.0047a20: 自證三菩提。知ルカ縁起故大悲方便
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠 乃至盡トモ
T2213_.58.0047a22: 死 恒&MT06279;衆生利而不趣涅槃云云 如
T2213_.58.0047a23: 實了知名爲一切智者。是則次第轉釋也。如
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然
T2213_.58.0047a25: 六大法界實知六大法界故。云如實了知
T2213_.58.0047a26: 也。所謂本有縁起三種世間一切諸法。皆
T2213_.58.0047a27: 悉知六大法界ナリト。乃至微塵許リモ誤。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。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
T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
T2213_.58.0047b04: 法。名一切智云云若如是知ルヲ名一切智人。
T2213_.58.0047b05: 若如是不ルヲハ知不爲一切智者也。故大論五
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_.58.0047b08: 問智總有幾數耶 答如顯教者。立三智四
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_.58.0047b17: 問曰。四智者如何 答曰。五智中除法界體
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_.58.0047b24: 問曰。若然者此十一智。是何等人所得智耶
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又云。十種智所不
T2213_.58.0047b27: 能知。以如實智故能知云云是等皆悉顯教所
T2213_.58.0047b28: 説智也
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: 乃至無量無邊而成塵數曼荼海會聖衆。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
T2213_.58.0047c09: 四從是下。明眞語爲門中。是故者抑上之言
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&MT06279;而離虚妄故云眞。以此
T2213_.58.0047c13: 三密之知見。語一切衆生故云語。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。彼大圓鏡智自他
T2213_.58.0047c18: 三密今爲門。能通入三密之本際故也
T2213_.58.0047c19: 問眞語爲門云云然者爲當體即門ナリトヤ。爲當
T2213_.58.0047c20: 所入能入之門ナリトヤ如何 答曰。當體
T2213_.58.0047c21: 即門也。門之外不論寶所也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲所入能入
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龍猛釋論云。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: 云云又慈行釋摩訶衍分齊云。又門法各
T2213_.58.0047c28: 十異名アリ。唯法第八摩訶衍。門無
T2213_.58.0047c29: 名。如云八者名摩訶衍義云云又云。此論前
T2213_.58.0048a01: 後。門法對辨。並無一字明文顯説。能入之
T2213_.58.0048a02: 門名摩訶衍云云此等本末文能入所入大
T2213_.58.0048a03: 。然今此論是居セル顯密之兩際至極大乘
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲所入之能通ナリト云&T069222;也。然者云
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。雖能入所入各別。表徳實
T2213_.58.0048a08: 能入之外無所入。所入之外無能入。離
T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ
T2213_.58.0048a10: 約諸法令識其心。又云即以平等身口意祕
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。故名平等ト云云今此文意
T2213_.58.0048a18: 以三平等而爲門。還入三平等之處故。能
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。菩薩聞是心則退沒。以
T2213_.58.0048a24: 是故佛説三昧門。入トキ一門中。攝無量三
T2213_.58.0048a25: 。如牽ケハ一角衣皆得云云此等文
T2213_.58.0048a26: 。皆悉説門即實相方便即實體ナリト也。但
T2213_.58.0048a27: 至釋論等文者。彼以教門施設故。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_.58.0048b01: 施設也。若據實義者。三十三種門法並是大
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: 入故名爲體云云既言以眞如體而爲其門
T2213_.58.0048b06: 眞如體豈非當體耶。又云。如是能所十六
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
T2213_.58.0048b08: 無差別云云此等文意論實義時者。全
T2213_.58.0048b09: 不可有能所門法之分別也。今亦如此。遮
T2213_.58.0048b10: 情門之時爲誘引中下機雖論能入所
T2213_.58.0048b11: 入。表徳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: 論實義者。表徳之實相有何軌摸耶。
T2213_.58.0048b14: 故眞語爲門者。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: a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@a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a@m
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a@h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
嚴淨心佛國者大智
AM+uH是則北方具足方便
究竟圓滿之位也
T2213_.58.0048b23: 以上中因次第。依祕藏記是從果向因之
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉故。以無
T2213_.58.0048b25: a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a字爲東
T2213_.58.0048b27: 方。以第五衆點具足AM+uH字爲中臺。三十流
T2213_.58.0048b28: 曼荼羅皆以如是圖畫。是從因向果之
T2213_.58.0048c01: 意也。然如是四點是皆本有淨菩提心之上
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如
T2213_.58.0048c03: 菩提心。若傍角加畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上加點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字
T2213_.58.0048c06: 二點。即是菩提心。并除一切障涅槃也
T2213_.58.0048c07: 四字皆悉云即是菩提心。是則字體a
T2213_.58.0048c08: 也。所謂本有理智一如六大法界也。此六
T2213_.58.0048c09: 大法界之淨菩提心經於四處裝束スル因行
T2213_.58.0048c10: 證入也。故知今復如是。自心者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上本有無作發心也。第二句即心
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本有無作之萬行也
T2213_.58.0048c15: 傍角點
是也
第三句見心正等覺者。心之一字
T2213_.58.0048c16: 本有淨菩提心無點阿字也。見正等覺之
T2213_.58.0048c17: 四言本有淨菩提心之上本有無作正覺也
T2213_.58.0048c18: 上空點
是也
第四句證心大涅槃者。心之一字者本
T2213_.58.0048c19: 有淨菩提心無點阿字也。證大涅槃之四言
T2213_.58.0048c20: 本有淨菩提心之上本有無作之大涅槃也
T2213_.58.0048c21: 傍二點
是也
第五句發起心方便者。心之一字是本
T2213_.58.0048c22: 有淨菩提心也。發起方便之四言本有淨菩
T2213_.58.0048c23: 提心無作ノ大悲也。第六句嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言本有淨菩提心之上本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ第五衆點具足也。
T2213_.58.0048c27: 上來六句皆心者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二明。所謂五字明四字眞言也。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: 大法界也更問四字眞言者。彼六大法界任運
T2213_.58.0049a03: 無作威儀作業因行證入是也。是則六大法
T2213_.58.0049a04: 界之三世常恒任運無作振舞名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知六大法
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振舞從縁而顯。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界者唯是直
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: マテ阿鼻苦生平等具足&MT06279;無有差別。是名
T2213_.58.0049a11: 一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 別物唯是一切衆生行住坐臥威儀作業
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。誰人何不行四
T2213_.58.0049a15: 點之功徳。不住欲觸愛慢之三摩地。然則
T2213_.58.0049a16: 諸佛與異生同等振舞四點功徳。平等
T2213_.58.0049a17: 欲觸愛慢。故知一切衆生自本以來三世常
T2213_.58.0049a18: &MT06279;佛行佛所作。振舞因行證入之四
T2213_.58.0049a19: 。衆生不&MT06279;覺知之妄起自他彼此之分
T2213_.58.0049a20: 別。成就種種不實業。流轉五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入三平等句之奧源住三世
T2213_.58.0049a22: 常恒之法樂。迷與悟。苦與樂。唯有
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專此。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
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言三劫六無畏十住心等心數諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 意。心王之大壇地心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言
T2213_.58.0049b08: 數諸尊之身中心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅故也
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praviz@ama@m
T2213_.58.0049b13: taradavalini@s@tacita。鉢羅二合尾捨ヲハ言入。
T2213_.58.0049b14: 曼荼羅ヲハ言眞言。娜嚩二合ヲハ言門。底瑟吒ヲハ
T2213_.58.0049b15: 言住。悉他ヲハ言心也。其一一字義不遑具述。
T2213_.58.0049b16: 品者顯品類衆多也
T2213_.58.0049b17: 妙印鈔卷第三
T2213_.58.0049b18:   御本云元徳二年
潤六月三日加點了
T2213_.58.0049b19:  沙門阿寂六十一 
T2213_.58.0049b20:
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24: 妙印鈔卷第四
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_.58.0049b27: 四從入眞下。明三密要行中。自四。一總明
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
T2213_.58.0049c01: 初中。略有三事者。夫眞言行者修行之方軌
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所住密印
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: 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: 天月浮於行者心水。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&T069222;萬法所依。譬如如意珠出生スルカ
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&MT06279;。遍滿
T2213_.58.0049c28: 遍滿無二無別故。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那成就圓滿シテ。全不經劫數。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。於此中成就故云乃
T2213_.58.0050a04: 至能於此生。故ニハ父母所生身速證大
T2213_.58.0050a05: 覺位。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&MT06279;對治然後成佛。今宗
T2213_.58.0050a11: 如是。故云不復經歴劫數備修諸對治行
T2213_.58.0050a12:
T2213_.58.0050a13: 四從故大下。明引經論證中。又分爲二。一
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
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_.58.0050a24: 如是義故云大品云或乃至轉法論也。又
T2213_.58.0050a25: 大般若經第七卷亦如是云云
T2213_.58.0050a26: 二從龍樹以下。引智度中。龍樹以爲等者。大
T2213_.58.0050a27: 論三十八釋此中第一菩薩云。利根心堅
T2213_.58.0050a28: 未發心。久來ヨリ集諸無量福徳智慧。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_.58.0050b09: 私問曰。今論以羊馬通三喩合スト本經三
T2213_.58.0050b10: 初發意菩薩可云耶 答不爾。就三種初
T2213_.58.0050b11: 發意第一菩薩。釋スル羊馬通三種不同
T2213_.58.0050b12:
T2213_.58.0050b13: 問曰。既擧テ本經三種初發意菩薩。而出セリ
T2213_.58.0050b14: 種譬。故知是可合本經三種初發意菩薩。
T2213_.58.0050b15: 何意云不爾耶 答曰。今論&T069222;羊馬
T2213_.58.0050b16: 神之譬是非喩ニハ本經三種初發意菩薩。彼
T2213_.58.0050b17: 本經三種第一菩薩速疾菩薩位
T2213_.58.0050b18: 得不退轉。爲欲釋顯サント此義故。爲ンカ
T2213_.58.0050b19: 鈍相對之釋。論家經文外就第一初發意菩
T2213_.58.0050b20: 薩。釋出玉フ罪多福少。福多罪少。但行清淨
T2213_.58.0050b21: 福徳三種菩薩也。以此三種菩薩合羊
T2213_.58.0050b22: 馬通三喩也。所謂第一罪多福少菩薩
T2213_.58.0050b23: 羊乘。故云。有菩薩。初發意初ニハ雖心好
T2213_.58.0050b24: 後雜諸惡。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。或至或不至。先世福徳因縁
T2213_.58.0050b27: 薄。而復鈍根心不堅固。如乘羊者云云第二
T2213_.58.0050b28: 福多罪少菩薩ヲハ喩馬乘。故云。有人前
T2213_.58.0050b29: 少有福徳。利根發心。漸漸行六波羅蜜。
T2213_.58.0050c01: 若三若十。若百阿僧祇劫得阿耨多羅三藐
T2213_.58.0050c02: 三菩提。如乘馬者必有所到云云第三但行
T2213_.58.0050c03: 清淨福徳菩薩ヲハ喩神通乘也。故論云。第三
T2213_.58.0050c04: 乘神通者如上説。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_.58.0050c06: 淨福徳。清淨有二種。一者初發心時。即得
T2213_.58.0050c07: 菩薩道。二者&MT06279;供養十方諸佛。通達菩
T2213_.58.0050c08: 薩道入菩薩位。即是阿毘跋致地云云
T2213_.58.0050c09: 經三種第一初發意時行六波羅蜜上
T2213_.58.0050c10: 菩薩位得不退轉菩薩。亦分別&MT06279;罪多福少。
T2213_.58.0050c11: 福多罪少。但行清淨三種菩薩。而以此三種
T2213_.58.0050c12: 菩薩合羊馬通三喩
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。同論三十八卷釋本經第二菩薩云。次
T2213_.58.0050c16: 後菩薩大厭世間。世世ヨリ已來常好眞實惡
T2213_.58.0050c17: 於欺誑。是菩薩利根堅心&MT06279;。久集無量福徳
T2213_.58.0050c18: 智慧。初發意時。便得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。留化佛度衆生云云次釋本
T2213_.58.0050c21: 經第三菩薩云。次後菩薩亦利根心堅。久集
T2213_.58.0050c22: 福徳。發心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。而自莊嚴其國云云是則正釋本經第二
T2213_.58.0050c25: 第三菩薩也。故知羊馬通三喩本經
T2213_.58.0050c26: 第一菩薩。分別&MT06279;福少福多清淨三種。以此
T2213_.58.0050c27: 三種合羊馬通三喩也。若欲廣知。披論見
T2213_.58.0050c28: 云云
T2213_.58.0050c29: 問曰。若然者。何故疏家本經三種菩薩共
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非當用故不引之
T2213_.58.0051a02:
T2213_.58.0051a03: 問曰。第三菩薩初發心時與般若波羅
T2213_.58.0051a04: 蜜相應。是豈不相似眞言行者初發心
T2213_.58.0051a05: 與六大法界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。若然者疏家以神通乘之喩合スル
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。本論文雖喩第一菩薩。
T2213_.58.0051a12: 隨義轉用&MT06279;スルニ第一第二菩薩。有何不可耶。
T2213_.58.0051a13: 所以然者。劣ナル第一菩薩既神通乘。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&MT06279;合第一第二兩種菩薩也
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: 喩經無數大劫修スル對治行菩薩。然ルヲ
T2213_.58.0051a20: 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:
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: 有所到云云此文經三無數大劫次第昇進機
T2213_.58.0051b03: 也。然今所言超機者。全經歴劫數次第
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
T2213_.58.0051b06: 機。不合超機也
T2213_.58.0051b07: 問曰。若然者何名頓機。何名超機漸機耶
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: 爲初。乃至第四第五住心等爲初。不
T2213_.58.0051b25: 亂次第昇進之道。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: 即到之旨爲深旨故。經云如實知自心。
T2213_.58.0051c02: 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: 故名平等云云凡於今宗或談兩部各別之
T2213_.58.0051c11: 。或説兩部不二之旨。或説兩部不二而
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 上來已釋題目畢而已」
T2213_.58.0051c20: 大文第二從經云下。明序分中。自分爲二。
T2213_.58.0051c21: 初明通序。二明別序
T2213_.58.0051c22: 初明通序中。又分爲六。初明引經總牒。二
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 初明引經總牒。自
T2213_.58.0051c25: 可見
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
T2213_.58.0051c29: 初明如是義者。是則同&MT06279;諸經例擧信成就
T2213_.58.0052a01: 也。就此人師解釋甚雖多。且擧金薩龍猛
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已上且就淺
T2213_.58.0052a05: 略而爲釋也。大論第一釋如是我聞一時義
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: 信也云云今此中。佛法者。通指大小權實佛
T2213_.58.0052a09: 教以爲佛法。故知從釋迦如來成正覺以
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顯教既如此。何況眞言
T2213_.58.0052a15: 密教殊以信心爲能入故。地位爲信解
T2213_.58.0052a16: 地。機根名曰信力堅固者。明知顯密諸教
T2213_.58.0052a17: 信力堅固者無到清涼池。爰以諸經初
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。譬如牛皮未不可屈折。無信人亦如
T2213_.58.0052a21: 云云此文意有信人受知識之教化。空有
T2213_.58.0052a22: 隨時即運用。不墮斷常等邪見。屈申任
T2213_.58.0052a23: 自在ナリ。卷舒叶思住中道。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: 無所得云云此文意。雖入崐崙山。無手人
T2213_.58.0052b07: 無裹&T069222;金玉。雖望摩梨山。復無手莫&T069222;
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。雖望六大四曼之摩梨山。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開三顯一之妙法
T2213_.58.0052b17: 難解。一心三觀之祕説難入。故五千上慢
T2213_.58.0052b18: 不信懈怠&MT06279;起座而去。世尊識機根未熟
T2213_.58.0052b19: 玉フ而不制止之説。身子枝葉已去レル&T069222;
T2213_.58.0052b20: 純有貞實之唱。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。有佛&T069222;
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
T2213_.58.0052c04: 中未出者。若不得日光則不開。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: 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_.58.0052c21: 已上文。終以六度等一切功徳萬行。而
T2213_.58.0052c22: 不言入佛法甚深大海。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
T2213_.58.0053a06: 又云
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&T069222;
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又云。若
T2213_.58.0053a13: 人信歸佛爲説實相印云云如是等經文中。唯
T2213_.58.0053a14: 不信之人。未簡慳貪破戒等。明知大小
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_.58.0053a23: 問曰。有何因縁故得不信果報耶 答曰。依
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: 不能信是法云云智度云。先聞邪見法心著而
T2213_.58.0053a27: 深入。我是甚深法無信云何解云云
T2213_.58.0053a28: 問曰。何爲信心堅固相耶 答。敬受法之師
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: 云云即是爲如是信力義也。又如是者。智度
T2213_.58.0053b04: 云。如是義在佛法初。現世利後世利涅槃
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: 云云又同論引&T073456;喩經云。汝等若解我&T073456;
T2213_.58.0053b11: 法。是時善法應棄捨。何況不善法。以是故
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: 云云此文佛離一切執著我慢。離諸鬪
T2213_.58.0053b15: 諍戲論二法分別故。不著善法不著惡法。不
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
T2213_.58.0053b18: 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
T2213_.58.0053b23: 二明我義中。我者金薩自稱流布之語也
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_.58.0053c10: 復次於語有三種。所謂邪語慢語名字語也。
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: 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&MT06279;凡夫學無學
T2213_.58.0053c18: 判三種語也。然佛并無學雖無二種言語。隨
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na
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na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。梵云怛摩此云我。怛如如
T2213_.58.0054a02: 義。摩大空義也。言東金如南寶。南寶
T2213_.58.0054a03: 東金。西蓮如北羯。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。故經ニハ
T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
T2213_.58.0054a06: 此身五佛云云故知今我者五智圓滿無相法
T2213_.58.0054a07: 界大我也。所謂法界通領大摩醯首羅自在
T2213_.58.0054a08: 王也。大師言。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。是名絶言
T2213_.58.0054a17: 之實義。經云。摩字者大日之種子云云即知
T2213_.58.0054a18: 一切外道凡夫。雖計我我所。而未證實義。
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。聞者從上智聽聞故云聞。復
T2213_.58.0054a25: 次多因縁和合故有聞也。智度曰。云何
T2213_.58.0054a26: 用耳根聞用耳識聞用意識聞耶。若
T2213_.58.0054a27: 耳根ヲモテ。耳根無覺知故不應聞。若耳識
T2213_.58.0054a28: 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
言耳根獨不
T2213_.58.0054b17: 聞聲。耳識獨不聞聲。意識獨不聞聲。根塵識
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:
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_.58.0054c06: 五明時義者。所謂時者。就梵語有二種別。所
T2213_.58.0054c07: 謂迦羅與三摩耶也。迦羅是外道凡夫等所
T2213_.58.0054c08: 用。三世定判時也。三摩耶是諸世尊等所
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: 云云論文云。有人言。一切天地好醜皆以時
T2213_.58.0054c19: 爲因。如時經中偈説
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。如泥丸是現在時。塵土是過去
T2213_.58.0055a01: 時。瓶是未來時。時相常故。過去時不作
T2213_.58.0055a02: 未來時。如經書法。時是一物。以是故過
T2213_.58.0055a03: 時不作未來時。亦不作現在時。雖過
T2213_.58.0055a04: ナリト。過去亦無未來時。以是故無未
T2213_.58.0055a05: 來時。現在時亦如是。問曰。汝受過去塵
T2213_.58.0055a06: 時。若有過去時。必應有未來時。以是
T2213_.58.0055a07: 故實有ルヘシ時法。答曰。汝不聞我先説未來
T2213_.58.0055a08: 時瓶。過去塵土。未來不作過去時。
T2213_.58.0055a09: 未來時相中。是未來ナラハ。云何名過去時。
T2213_.58.0055a10: 以是故過去時亦無ナリ。問曰。何以故無時。
T2213_.58.0055a11: 必應有時。現在有現在相。過去有過去
T2213_.58.0055a12: 相。未來ルヲヤ未來相答曰。若爾一切三世
T2213_.58.0055a13: ラハ自相。應盡是現在時。無過去未來
T2213_.58.0055a14: 時。若有未來不名未來。應名已來。以是
T2213_.58.0055a15: 故是語不盡。問曰。過去時未來時。非トイハハ
T2213_.58.0055a16: 在相行。過去過去相行ナリ。未來未來
T2213_.58.0055a17: 相行ナリ。以是故各各法相時。答曰。若過
T2213_.58.0055a18: 去過去ナラハ。則破過去相。若過去不過去則
T2213_.58.0055a19: 無過去相。未來時亦如是。以是故時法不
T2213_.58.0055a20: ナリ。云何能センヤ天地好醜及花菓等諸物
T2213_.58.0055a21: 如是等種種除邪見故。不&MT06279;説迦羅時説
T2213_.58.0055a22: 三摩耶。見陰界入生滅。假名爲時。無
T2213_.58.0055a23: 時。所謂方時離合一異長短等亦如是。凡人
T2213_.58.0055a24: 心著。謂有法ナリト。以是故除捨世界名
T2213_.58.0055a25: 字語言。問曰。若無時云何時食スル
T2213_.58.0055a26: 非時食。是戒ナランヤ。答曰。我先。世界名
T2213_.58.0055a27: 字法トモ時非スト實法。汝不應難。亦是毘
T2213_.58.0055a28: 結戒法。是世界中實ナリ。非第一實法
T2213_.58.0055a29: 。吾我法相實不可得故。亦爲衆人嗔呵
T2213_.58.0055b01: 故。亦欲&MT06279;佛法使ント存定ルカ弟子禮法
T2213_.58.0055b02: 故。諸三界世界結諸戒。是中不應求有
T2213_.58.0055b03: 何名字等何者相應何者不相應ナリ。何者
T2213_.58.0055b04: 法如是相ナリ。何者是法不如是相。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
T2213_.58.0055b07: ナリ。白衣不得聞。外道何得聞而生セン
T2213_.58.0055b08: 見。餘是&MT06279;。故説三摩耶。三摩耶者假
T2213_.58.0055b09: ナリ。令其不生邪見。又佛法中多説三摩
T2213_.58.0055b10: 耶少説柯羅。少故不應難。略説如是我
T2213_.58.0055b11: 聞一時五字別義竟已上
論文
上來文雖廣多。一
T2213_.58.0055b12: 一皆詮要故具引之。此中有人者指時外
T2213_.58.0055b13: 伴類。是即先擧外道之見爲問難之端。
T2213_.58.0055b14: 以佛法之意爲正答之言
T2213_.58.0055b15: 問曰。此中如是我聞一時五字別義竟云云
T2213_.58.0055b16: 者應云六字別義。何故云五字耶 答五
T2213_.58.0055b17: 字者如是兩言&MT06279;爲一句故云爾也 已上
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: 已上
論文
此中化人説者。如帝釋變化成鬼神
T2213_.58.0055b29: 説一偈等。仙人説者如阿私仙等。佛弟子説
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_.58.0055c15: 此文謂。一切世間諸善言好語皆悉自佛
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
T2213_.58.0055c30: 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。自依止ジテ依止。不依止。云
T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘
T2213_.58.0056a07: ジテ内身。常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。應教陀迦旃延經。即
T2213_.58.0056a13: 可得道。我三阿僧祇劫所集法寶藏。是
T2213_.58.0056a14: 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。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
此中
T2213_.58.0056a23: 。欲佛入滅之時。阿難沈別離苦海。能
T2213_.58.0056a24: 不覺悟先後故。阿泥盧豆勸阿難未來種
T2213_.58.0056a25: 種事令奉問如來。所謂云何行セン道。誰
T2213_.58.0056a26: 。惡口車匿ヲハ云何共住セン。佛經ニハ
T2213_.58.0056a27: テン何等語云云佛即答阿難言。依止正法
T2213_.58.0056a28: 應行道。以波羅提木叉應爲師。惡口車
T2213_.58.0056a29: ヲハ。以默擯應對治。諸經初ニハ應稱如是
T2213_.58.0056b01: 我聞等令答阿難也。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
墮。
T2213_.58.0056b09: 處處星流。師子惡獸哮吼喚呼。諸天世人皆
T2213_.58.0056b10: 大號咷
諸天人等皆發是言。佛取涅槃一何
T2213_.58.0056b11: 疾哉。世間眼滅。當是時間。一切草木藥樹
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スル
T2213_.58.0056b29: 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_.58.0057a10: 煩惱未盡應遂出者。唯有阿難一人不盡。餘
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
T2213_.58.0057b11: 示女人。是可恥。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
T2213_.58.0057b21: 難思惟諸法求盡殘漏。其夜坐禪經行慇懃
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:
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
右廣引之者。依爲教法出興之縁由
T2213_.58.0058a02: 悉引之。此偈中。如是展轉聞者。阿難奉隨
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
此中持律第
T2213_.58.0058a17: 一優波利結集コトヲ戒藏。又論云。諸阿羅漢等
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
此中意多聞第一阿難結集修多羅
T2213_.58.0058b01: 藏也。又論云。問曰。八乾度阿毘曇六分阿毘
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: 乃至如是等分別一切法亦名阿毘曇。阿
T2213_.58.0058b18: 毘曇三種。一者阿毘曇身及義。略説三十二
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
此中佛入涅槃後諸弟
T2213_.58.0058b22: 子等明コトヲ集阿毘曇也。從上已來依大
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_.58.0058b27: 若就深祕明義。如是我聞者是則本有常恒
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: 明如是我聞一時已シテ云五字別義竟云云
T2213_.58.0058c05: 明知初五義者云如智度中故。疏家意
T2213_.58.0058c06: 龍樹所判指シテ如是我聞一時云初五義
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。論五字別義畢者。第一卷彼五
T2213_.58.0058c11: 字別義畢文也。然第二卷又釋彼總
T2213_.58.0058c12: 義也。故今若五字別義者。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。廣明之言正指彼論第二也。有
T2213_.58.0058c16: 白也。要覽之人披論明而已
T2213_.58.0058c17: 妙印鈔卷第四
T2213_.58.0058c18:   御本云元徳二年
潤六月六日加點
T2213_.58.0058c19:
T2213_.58.0058c20:  沙門阿寂六十一 
T2213_.58.0058c21:
T2213_.58.0058c22:
T2213_.58.0058c23:
T2213_.58.0058c24: 妙印鈔卷第五 a
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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