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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 [行番号:有/無] [返り点:有/無] [CITE]
T2213_.58.0040a04: T2213_.58.0040a05: T2213_.58.0040a06: T2213_.58.0040a07: T2213_.58.0040a08: 沙門阿寂記
T2213_.58.0040a11: 四。初明レ指二所住三昧一。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: 一時ニ遍ク令三一切衆生得二無量益一無有障難。 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。如來大悲ヲ與ヘ二衆生信心ニ一。 T2213_.58.0040a20: 佛日之影現二衆生心水一曰レ加。行者心水能
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以二 T2213_.58.0040a24: 悲願力一放光加被ス。感應因縁之故衆生發心
T2213_.58.0040a27: 水ニ一。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: 類所ノレ樂レ聞ント法也。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。今始メテ非下從二毘盧遮那身 T2213_.58.0040b11: 口意一而生上故云爾也。於一切時處者。指二本 T2213_.58.0040b12: 有縁起一云二一切一也。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: 是六大法界從テレ縁滅シ從テレ縁起無シ二時ト暫モ T2213_.58.0040b16: 息一。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b19: 藥草等者。謂有二呪術之人一。以二藥術之力一故。 T2213_.58.0040b20: 變二瓦礫草木一化二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一。或幻二化ス國王大 T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等一。而ルヲ彼幻人等。 T2213_.58.0040b23: 或作二歌詠舞妓一令二前人ヲ悦樂一。或幻二化無量 T2213_.58.0040b24: 五欲之境一使二人ヲ欣慕渇仰一。或幻二化種種無 T2213_.58.0040b25: 量可畏恐怖形状一令二人ヲ惶怖一也。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_.58.0040b29: 亦有リレ分二別可見不可見ヲ一。譬如シレ幻二化象馬 T2213_.58.0040c01: 及種種諸物一。雖レ知二無實ナリト一。然モ色可レ見聲可
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。從二先世一至二今世一從二今世一 T2213_.58.0040c06: 至ヤ二後世ニ一不ヤ。答言不ナリ。幻所作有ヤ二生者滅者一 T2213_.58.0040c07: 不ヤ。答言不ナリ。實ニ有二一法一是レ幻ノ所作ナリヤ不ヤ。答 T2213_.58.0040c08: 言不ナリ。佛言。頗ル二見頗ル三聞クヤ幻所作妓樂ヲ一。不。 T2213_.58.0040c09: 答テ言ク我亦聞亦見。佛問二徳女ニ一幻空ニ欺誑無 T2213_.58.0040c10: 實ナリ。云何ソ從レ幻能作ヤ二妓樂一。徳女白レ佛言。世 T2213_.58.0040c11: 尊是幻相爾ナリ。雖レ無二根本一而可シ二聞見一。佛言。 T2213_.58.0040c12: 無明亦如是。雖丙不二内ニ有一不二外ニ有一不二内外ニ T2213_.58.0040c13: 有一。不先世ヨリ至リ二今世一今世ヨリ至中後世ニ上。亦無二實 T2213_.58.0040c14: 性一無レ有乙生者滅者甲。而無明因縁ヲモテ諸行生ス。 T2213_.58.0040c15: 乃至衆苦集アリ。如二幻息トキハ幻ノ所作息カ一。無明亦
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。亦能摧ク二無明煩惱一大 T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨二衆生根 T2213_.58.0040c22: 性一。或現二慈悲之形一。或現二敬愛之形一。或現二降 T2213_.58.0040c23: 伏之形一。如レ是以二三密加持一出二現三部聖衆ノ T2213_.58.0040c24: 種種無量ノ奮迅示現ヲ一。譬如下幻師隨二前人心一 T2213_.58.0040c25: 作中種種未曾有之幻事上。故云二亦復如是一。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。本有常住離二去來 T2213_.58.0040c28: 今一。明朗無礙無レ有二垢障一。但從テ二前縁ニ一有二去 T2213_.58.0040c29: 來起滅之相一。即如レ云二三世常恒不壞化身利
T2213_.58.0041a03: 四衆不二定テ隨テレ縁生一故。譬如下火ノ隨テ二所燒ノ T2213_.58.0041a04: 處ニ一爲名ト。若離レハ二燒處ヲ一火不可得。因二眼縁 T2213_.58.0041a05: 色生ス二眼識ヲ一。若離レハ二所縁一識不可得。餘識亦
T2213_.58.0041a08: 也。依二衆生ノ燒處滅盡スルニ一故。如來三密之智火 T2213_.58.0041a09: 隨亦滅盡ス。是則縁謝即滅也。故知ヌ起ト與ハレ滅 T2213_.58.0041a10: 有リ二衆生之機縁ニ一。如來常住不壞ノ化身ハ三世 T2213_.58.0041a11: 常住離タリ二起滅ノ相ヲ一。譬如ハ二天ノ月一現ト與レハ沒有リ二 T2213_.58.0041a12: 池水之動靜ニ一。雲上天月ハ離タリ二隱沒之相ヲ一。爰以 T2213_.58.0041a13: 法華疏記九云。諸佛實ニ無シ二彼此一。但機ニ有二
T2213_.58.0041a16: 若去若生若滅ヲ一。則能知ル二佛所説ノ諸法實相ヲ一。 T2213_.58.0041a17: 是人行二般若波羅蜜一近シ二阿耨菩提ニ一。名爲二眞 T2213_.58.0041a18: 佛弟子一。不三虚妄ニ食二人信施一。是人應受供養。 T2213_.58.0041a19: 爲世間福田。譬如乙大海水中ノ諸寶。不下從モ二東 T2213_.58.0041a20: 方一來上不下從二南方西方北方四維上下一來上。衆 T2213_.58.0041a21: 生善根因縁ノ故ニ海ニ生二此寶ヲ一。此寶亦不下無二 T2213_.58.0041a22: 因縁一而生スルニ上。是寶皆是從二因縁和合一生ス。是 T2213_.58.0041a23: 寶若滅トモ又不三去テ至二十方一。諸縁合カ故ニ有リ。諸 T2213_.58.0041a24: 縁離カ故ニ滅スルカ甲。諸佛身亦如是。從二本業因縁果 T2213_.58.0041a25: 報一生ス。生トモ不下從二十方一來上。滅スル時亦不三去テ至二
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。故一塵處ニ備二六大四曼三密之體 T2213_.58.0041b03: 相用ヲ一。而周二遍ス法界ニ一。器世間既爾。有情世 T2213_.58.0041b04: 間智正覺世間モ亦如是。故經ニハ云二心虚空菩 T2213_.58.0041b05: 提三種無二ト一。如レ是三種世間ノ性相各各ニ法 T2213_.58.0041b06: 住ス二法位一。住二法位ニ一而三世常恒也。故法華ニ T2213_.58.0041b07: 云二是法住法位世間相常住一。大品經云。不壞
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
T2213_.58.0041b13: 相叶ヘリ。故ニ引テ以爲レ例。祕經ニ云二即此身五佛一。 T2213_.58.0041b14: 此ノ經ニ云。世人應三供養猶如スレ敬二制底一。論ニ云二 T2213_.58.0041b15: 父母所生身即證大覺位一。又愛染王正ク顯ス二即
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_.58.0041c03: 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: 據二梵本一具ニ題セハ者。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_.58.0041c14: 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: レ云二尊主ト一也ト釋シ取ル也。但開題ニハ正ク漢語トモ不 T2213_.58.0041c19: レ見歟。其故ハ言ク二翻云帝釋。此最勝義無上義
T2213_.58.0041c24: 毘盧遮那成佛神變加持ニ題シ二加大廣博ヲ一歟。 T2213_.58.0041c25: 如何 答。於ハ二大盧遮那一含二多義一。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: 以二此義一漢語ニ呼者。應云大廣博成佛神變 T2213_.58.0041c29: 加持帝釋王經也。故云二若據梵乃至帝網
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_.58.0042a08: 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レ藏也。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_.58.0042a14: 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。阿修羅衆不レ能二更ニ對
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。言二猶如千目一者。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_.58.0042a29: 答。不レ可レ尋二餘處之證據一。以二疏文一可レ爲二正 T2213_.58.0042b01: 義一也。所以然者。今此疏是十萬頌文義撰二 T2213_.58.0042b02: 釋シテ之一爲二二十卷ト一故。專是十萬頌大日經也。 T2213_.58.0042b03: 故任セテ二此疏文一可レ專トス二師承義一也。彼義ハ不
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。若開二五部ニ一者。佛 T2213_.58.0042b14: 部ニ攝シ二寶部一。蓮華部ニ攝ス二羯磨部一也。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。配二當セハ五智ニ一。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_.58.0042c03: 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。初明レ判ヲ二 T2213_.58.0042c05: 入修勝劣一。二明レ釋ヲ二眞言義一。三明レ辨二大意一。 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。三明三入ニ兼二修義一。初二自可見
T2213_.58.0042c11: レ爲セレ共故云竊。是則疏家之發端之言也。謂 T2213_.58.0042c12: 猶以也。言ハ竊ニ思二案スル兩題之兼單勝劣ヲ一也。 T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題ハ。 T2213_.58.0042c14: 是兼タルカ下欲スルレ入ント二眞言ニ一初心之住心ト與ヲ中入リ二 T2213_.58.0042c15: 眞言門ニ一已テノ修證之住心上故ニ。存スレハ二兼含之 T2213_.58.0042c16: 入住ヲ一者。修眞言行之義ハ自ラ顯ル。爰以存二兼含 T2213_.58.0042c17: 入眞言門住心品之題ヲ一。自顯ス二唯單ノ修眞言 T2213_.58.0042c18: 行品之題ヲ一也 T2213_.58.0042c19: 問曰。若爾如ク二梵本ノ一兩題共ニ並テ置ンニ有ランヤ二何 T2213_.58.0042c20: 咎一。例如シ三菩提心品論ニ置二兩題一。如何 答。雖 T2213_.58.0042c21: レ無二指セル咎一。自レ本棄二廣多一就クハ二要略ニ一今家ノ常
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。於ハ二曼怛攞ニ一含二藏無量 T2213_.58.0043a01: 無邊義一故。翻譯之家不二一定一也。故祕記 T2213_.58.0043a02: 云。以曼荼羅翻二漢語ニ一而云何耶。曼荼羅ニ T2213_.58.0043a03: 含二衆多義一。依テレ無ニ二相當者一翻譯家不レ翻耳
T2213_.58.0043a08: 云二輪壇一也。今家ハ翻云二眞言ト一。皆是非二全翻一。
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_.58.0043a23: 住心等ト一。何故殊名入眞言門住心品耶 答 T2213_.58.0043a24: 曰。此ノ難無窮也。假令雖レ題二入陀羅尼門等ト一。 T2213_.58.0043a25: 又可有此疑難也。但以眞言爲ルレ題非レ無二深 T2213_.58.0043a26: 意一。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_.58.0043b03: 問曰。若爾者祕記何故釋シ二陀羅尼等五ヲ一已テ
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: 記文釋二五義一者。是爲レ顯二眞言之徳一。又爲 T2213_.58.0043b09: レ莊ンカ二眞言之義一也。以何得知。彼記初表章ニハ T2213_.58.0043b10: 云ヒ二眞言義一。至テハ二結文ニ一云下以二曼荼羅一爲二眞言 T2213_.58.0043b11: 名一耳ト上故也。故知ヌ其中間所釋ノ四ハ是眞言之 T2213_.58.0043b12: 功能也。加之遍歴二見スルニ經論現文一。皆悉名眞 T2213_.58.0043b13: 言。所謂金剛頂經文文皆云二眞言ト一。蘇悉地經 T2213_.58.0043b14: 句句悉名二眞言ト一。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: 理趣經又説二眞言ト一。瑜祇亦爾也。此經論皆 T2213_.58.0043b18: 悉名ク二眞言ト一。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。然説テ二此五字眞言ヲ一云二降伏四魔
T2213_.58.0043b23: 名レ明ト。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_.58.0043c02: 言勝ト云ヲ。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。雖レ爲二宗勝一。陀羅尼等五之 T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨二言便一翻 T2213_.58.0043c06: 譯スル常ノ習也。若辨二勝劣一之時ハ五字明。亦可 T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
T2213_.58.0043c10: 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二眞
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。所謂第二品ニ説二染愛王眞言一
T2213_.58.0043c19: 云二眞言一。又第三品ニ説二阿闍梨位眞言一云。復
T2213_.58.0043c26: 言。是等經文全不レ見レ有リト二勝劣一。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無ト云ヲ二勝劣一。依之不 T2213_.58.0043c29: 空三藏釋二陀羅尼眞言密言明等四一時。各具 T2213_.58.0044a01: 四義無勝劣。祕記又雖レ釋二陀羅尼明呪密語 T2213_.58.0044a02: 眞言等五一。更ニ不レ判二勝劣一。有カ二何等文義一作二 T2213_.58.0044a03: 如レ是言一耶 答曰。文理大概如二先先一。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。未レ云二陀羅尼宗。明宗。 T2213_.58.0044a06: 呪宗。密語宗ト一。金剛頂經大日經等中。未レ説二 T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人ト一。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。例如キハ三佛ニ有二數名一。是 T2213_.58.0044a12: 則隨二一徳一徳ニ一得二其一名一。雖然統二總スルニ衆 T2213_.58.0044a13: 徳數名ヲ一。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。自餘皆以ノ下依二功能一得ルヲ名故非二 T2213_.58.0044a16: 當體一也。復次彼經ハ一切説二不二一。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。是則爲ノレ欲レ令レ知三一眞言中ニ有二 T2213_.58.0044a20: 淺略深祕之義一故爾カ説ク也。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二眞言一。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_.58.0044b06: 少ハ還テ屬スレ無ニ。譬如丁白人ニ雖レ有二黒點一不丙名テ
T2213_.58.0044b09: 義。如現文。且依二不空三藏釋一具二四義一。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: 菩提淨月一。右ニ旋テ布二列シ眞言ノ文字一專注觀 T2213_.58.0044b16: 行シテ不二動搖一。速疾證二悟ス妙三摩地一。故言三摩 T2213_.58.0044b17: 地眞言。四者文持眞言ト者。從二唵字一至二娑嚩
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。而有爲轉變之法也。何足 T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ云ヒ二如來非常 T2213_.58.0044b27: 以有智故。常法無智猶如虚空ト一。唯識論ニハ云ク
T2213_.58.0044c04: 教ナリト一法花涅槃等實大乘ハ明ス二念惠常住一。所謂 T2213_.58.0044c05: 涅槃經云二智即常住一。勝鬘經云如來色無盡
T2213_.58.0044c08: 守テ二無念一以謂二究竟ト一。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。還テ亦諸佛護二念玉フ T2213_.58.0044c12: 行者一之時。以二感應之因縁一故成二不思議之 T2213_.58.0044c13: 妙用一。如實正慧明朗カ故。直住二本有圓明之月 T2213_.58.0044c14: 宮ニ一也。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: 即覓テ二増長一不可得也。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: 徐ク後ニ方ニ至二於究竟一。如二人學射。久習純熟 T2213_.58.0044c20: 更無心想。行住與レ定倶。不怕不畏。起心ヲ
T2213_.58.0044c23: 罷息安住ス。雖然法界無二盡期一故念慮無息。 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。強ニ欲スレ使ント二念惠ヲ T2213_.58.0044c28: 滅盡一。是則令レ滅二盡曼荼羅聖衆ヲ一。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_.58.0045a04: 以之難セン二本有常住自性果徳之念惠一耶。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_.58.0045a09: 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。一一皆悉莫シレ不ト云レ有二下品所説 T2213_.58.0045a12: 曼茶羅具體ニ一。是故云此二品綩論經之大意所
T2213_.58.0045a16: 不異之音者。是即如レ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: 是大圓鏡智ニ所ノレ浮ル自他三密周二遍法界一。三 T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智ニ所ノレ浮 T2213_.58.0045a20: 諸法。性相眞實不虚故。從二此智一所出音聲ヲ T2213_.58.0045a21: 名曰二眞語一也。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_.58.0045a25: 所ノレ浮ル自他諸法。一如平等如如同一也。所 T2213_.58.0045a26: 謂一體速疾力三昧是也。故從二此智一所レ出音 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_.58.0045b02: 曰阿彌陀。此佛ノ智ヲ言イフ二妙觀察智ト一者。上ニ觀二 T2213_.58.0045b03: 察無上菩提本源内證之境界ヲ一。下モ觀二知六道 T2213_.58.0045b04: 生死流轉苦海之衆生ヲ一。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_.58.0045b09: 法ハ皆悉畢竟空寂不生不滅之一法。更不見 T2213_.58.0045b10: 異法。故法華經云二破有法王一。或云二終歸於 T2213_.58.0045b11: 空一。故從二此智一所レ出音聲ヲ名曰不異。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_.58.0045b16: 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。束テ二大日無量萬徳一 T2213_.58.0045b22: 以爲二四佛一。束テ二四佛一以爲二大日一。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_.58.0045b29: 三從龍樹下。明レ指二論祕號一中。龍樹釋論者。 T2213_.58.0045c01: 指智度論也。謂之祕號者。未レ撿二得論之本 T2213_.58.0045c02: 文一。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_.58.0045c09: 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_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
T2213_.58.0045c18: 定佛道涅槃諸著ヲ一。何況貪恚癡病。是故名
T2213_.58.0045c23: 標大意。二明レ指二衆生自心一。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_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中ニ T2213_.58.0045c28: 説レ之故云爾也 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。所謂不レ改二一切衆生色心一。而説ヲ二毘盧 T2213_.58.0046a03: 遮那如來三身果位ナリト一。名爲二三句法門ト一。我等 T2213_.58.0046a04: 身口意業ト。大日如來身口意ト。無二無別ニ而 T2213_.58.0046a05: 説ヲ二自性果徳三部聖衆ナリト一。名爲二三平等句法 T2213_.58.0046a06: 門一。一切衆生法然具足五智五大。是則説二五 T2213_.58.0046a07: 智一爲二金剛界五佛ト一。説テ二五大一爲二胎藏界五 T2213_.58.0046a08: 佛一故。一切衆生自本際以來成二就シ兩部五智 T2213_.58.0046a09: 果ヲ一。示ス下衆生ノ當體即法性塔ニ。而兩部曼荼 T2213_.58.0046a10: 居ヲ二此法性塔ニ一。能住所住一體平等無二無 T2213_.58.0046a11: 別ナリト上。是ヲ名テ爲二五智五大圓滿具足義ト一。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: 住二欲觸愛慢ノ三摩地ニ一。振二舞四點ヲ一。 T2213_.58.0046a16: 一切衆生モ鎭ニ住二欲觸愛慢ノ三摩地ニ一振二舞フ T2213_.58.0046a17: ノ四點ヲ一故。我等ノ行住坐臥ノ威儀作業。 T2213_.58.0046a18: 皆悉説ク二佛行佛所作ナリト一。是ヲ名爲二四點成就ト一 T2213_.58.0046a19: 也。如是等法門皆於二今品中一表シ二説ク之一也 T2213_.58.0046a20: 問曰。若然者經ニ如何カ説耶 答。經云。菩提
T2213_.58.0046b02: 等六大法界四點成就ヲ一也 T2213_.58.0046b03: 問曰。以何得レ知下以二如レ是等法門一爲ト云ヲ中今經 T2213_.58.0046b04: 之大意上云何 答。疏云。略明三句大宗竟。即
T2213_.58.0046b13: 下品祕密曼荼羅品一説レ之。又至二五問答一結二 T2213_.58.0046b14: 成ス此義一。故知ヌ一經只説二四點功徳一也。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_.58.0046c05: 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_.58.0046c09: 者。言ハ是即直指二一切衆生色心一云二一切智 T2213_.58.0046c10: 智一也。梵云薩婆若。此云一切智。所謂以二一 T2213_.58.0046c11: 體速疾力三昧之智惠ヲ一。一念ノ項ニ遍ク識二知ス周 T2213_.58.0046c12: 遍法界三種世間ノ一切諸法ヲ一。故云二一切智一。 T2213_.58.0046c13: 然云フ二智智ト一者。知リ二本有ノ一切諸法一。知ル二縁起 T2213_.58.0046c14: 一切萬法一。故云一切智智也。若眞言行者 T2213_.58.0046c15: 離テ二此一切智智一。設ヒ雖レ修二無量之萬行一。皆悉 T2213_.58.0046c16: 墮二在シテ九種之空城ニ一。不レ能入二祕密之寶宮一 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_.58.0047a15: 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。名テ爲二一切智一。所以然者。雖レ知二本 T2213_.58.0047a17: 有平等一。而不レ捨二縁起差別一。雖レ知二縁起差 T2213_.58.0047a18: 別一。而不レ離二本有平等一。故ニ縁起即本有。本有 T2213_.58.0047a19: 即縁起ニ。而無二無別也。知カ二本有一故ニ鎭ニ住シ二 T2213_.58.0047a20: 自證三菩提一。知ルカ二縁起一故ニ鎭ニ施ス二大悲方便ヲ一。 T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠ノ者 乃至盡トモ二生
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然ヲ如ク二 T2213_.58.0047a25: 六大法界ノ實一知二六大法界一故。云二如實了知一 T2213_.58.0047a26: 也。所謂本有縁起三種世間ノ一切諸法ハ。皆 T2213_.58.0047a27: 悉知テ二六大法界ナリト一。乃至微塵許リモ不ヲレ誤。名 T2213_.58.0047a28: 爲二一切智者一也。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: 名爲レ種。有人以二一切惠門一觀シ。有人以二二三 T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門一觀ス二 T2213_.58.0047b03: 諸法一。今以二一切智惠門一入二一切種一觀二一切
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
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_.58.0047b18: 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_.58.0047b25: 答曰同論云。十智阿羅漢辟支佛菩薩共
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二塵數曼荼海會聖衆ヲ一。故 T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
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: 他法界三密眞實ニ而離二虚妄一故云レ眞。以二此 T2213_.58.0047c13: 三密之知見一。語リ二示ス一切衆生ニ一故云レ語。一切 T2213_.58.0047c14: 衆生依二此三密教一通二入三部之寶宮一故云 T2213_.58.0047c15: レ門也 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: 三密ヲ今爲レ門ト。能通入三密之本際故也
T2213_.58.0047c21: 即門也。門之外ニ全ク不レ論二寶所一也 T2213_.58.0047c22: 問曰門以能通爲義。然者爲ノ二所入カ一可シ二能入 T2213_.58.0047c23: 之門一。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_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門 T2213_.58.0048a05: 者。是則爲ノ二所入一之能通ノ門ナリト云ヲ也。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。遮情門之日ハ。雖二能入所入各別一。表徳實 T2213_.58.0048a08: 義ハ能入之外ニ無二所入一。所入之外ニ無二能入一。離二 T2213_.58.0048a09: 方便一無二實體一。離二實體一無二方便一。故釋ニハ言ヒ二直 T2213_.58.0048a10: 約諸法令識其心ト一。又云フ二即以平等身口意祕 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_.58.0048a19: 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。菩薩聞テレ是心則退沒。以 T2213_.58.0048a24: 是故佛説テ二三昧門一。入トキ二一門中ニ一。攝ス二無量三
T2213_.58.0048a27: 至二釋論等文一者。彼ハ且ク以二教門施設一故。以二
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。故能入所入共莫レ非二眞如不變之 T2213_.58.0048b04: 體一。故龍論云。所謂以眞如體而爲其門所趣
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
T2213_.58.0048b10: 情門之時ハ且ク爲レ誘二引中下機ヲ一雖レ論二能入所 T2213_.58.0048b11: 入一。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: 外ニ論二實義一者。表徳之實相有ン二何軌摸カ一耶。 T2213_.58.0048b14: 故眞語爲門ト者。是則正指二三密奧源六大一 T2213_.58.0048b15: 實一即爲レ門也耳 T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
T2213_.58.0048b24: 義也。所以然者。從二中臺一出二四葉ニ一故。以二無 T2213_.58.0048b25: 點字一爲二胎藏界大日種子一。即此意也。若 T2213_.58.0048b26: 以二東方一爲二發菩提心一者。以二無點字一爲二東 T2213_.58.0048b27: 方一。以二第五衆點具足 T2213_.58.0048b28: 布ノ曼荼羅皆以如レ是圖畫ス。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。如ハ二阿ノ單ノ一是 T2213_.58.0048c03: 菩提心。若傍角ニ加レ畫。即是行也。此是菩 T2213_.58.0048c04: 提心并行也。若上ニ加レ點者。即是菩提心并 T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字ノ傍ニ加二
T2213_.58.0048c09: 大法界之淨菩提心經テ二於四處ニ一裝二束スル因行 T2213_.58.0048c10: 證入ヲ一也。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_.58.0048c17: 四言ハ本有淨菩提心之上ノ本有無作ノ正覺也
T2213_.58.0048c20: 本有淨菩提心之上ノ本有無作之大涅槃也
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。此兩句合シテ成ス二第五衆點具足ノ字ヲ一也。 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: 品中説二二明一。所謂五字明ト四字眞言ト也。是 T2213_.58.0049a01: 則五字明者。今所レ言心之一字ナリ。即本有六
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名二發心一名二 T2213_.58.0049a05: 修行一名二成正覺一名二證涅槃一也。故知ヌ六大法 T2213_.58.0049a06: 界本有常恒也。所二振舞一四點亦本有常恒也。 T2213_.58.0049a07: 如是六大法界之四點ノ振舞從レ縁而顯レ。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。上從二大日遍照一下 T2213_.58.0049a10: 至マテ二阿鼻苦生一平等ニ具足無レ有二差別一。是名 T2213_.58.0049a11: 爲二一體速疾力三昧一。所言四點功徳者。更 T2213_.58.0049a12: 無シ二別物一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。誰人何ノ族カ不レ行二四 T2213_.58.0049a15: 點之功徳一。不ヤレ住二欲觸愛慢之三摩地ニ一。然則 T2213_.58.0049a16: 諸佛與異生同等ニ振二舞四點功徳ヲ一。平等ニ住ス二 T2213_.58.0049a17: 欲觸愛慢ニ一。故知一切衆生自レ本以來三世常 T2213_.58.0049a18: 恒ニ住二佛行佛所作ニ一。振二舞因行證入之四 T2213_.58.0049a19: 點ヲ一。衆生不レ覺二知之一妄ニ起二自他彼此之分 T2213_.58.0049a20: 別一。成二就種種不實業一。流二轉ス五道六道一。諸佛 T2213_.58.0049a21: 如レ實覺二知之一。入ヲ二三平等句之奧源一住ス二三世 T2213_.58.0049a22: 常恒之法樂ニ一。迷與悟。苦與樂。唯有リ三知ト與ニ二 T2213_.58.0049a23: 不知一。如來之舊迅設教之元意專ラ在リレ此。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。從因至果者指二次 T2213_.58.0049a26: 上五點之義一也。皆ト者指二行證入一也。以無所 T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指二 T2213_.58.0049a28: 四點之能住一也。其心ト者本有淨菩提心己體 T2213_.58.0049a29: 即成二所住一也 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二住 T2213_.58.0049b05: 心王阿字大地一也。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: 上兩義何モ雖レ有二其謂一。以二初義一爲二師傳一。是 T2213_.58.0049b10: 則相二應於曼荼羅ニ一故也 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。若存二梵語一。應レ云二
T2213_.58.0049b21: T2213_.58.0049b22: T2213_.58.0049b23: T2213_.58.0049b24: T2213_.58.0049b25: 沙門阿寂記
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
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: 爲二身密一也。密者如下釋。門者如次上釋。二 T2213_.58.0049c08: 者語密者。是則聲經テ二七處一有二言語一。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。如二祕密曼荼羅品等之説一意 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。依三行者自淨二三業之泥濁一故。如來三 T2213_.58.0049c21: 密ノ天月浮フ二影ヲ於行者ノ心水ニ一。故如來三密遍二 T2213_.58.0049c22: 法界一無二所不至故。行者三密遍二法界一。而亦 T2213_.58.0049c23: 無二所不至。如來三密與行者三密。平等平 T2213_.58.0049c24: 等一相一味ナリ。離二能所之相一。猶如二虚空一。離二 T2213_.58.0049c25: 諸相一而爲二萬法所依一。譬如三如意珠出二生スルカ T2213_.58.0049c26: 萬法一也。如ナルヲレ是名爲二如來加持一。故云爾也。 T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ。遍滿 T2213_.58.0049c28: 遍滿無二無別故ニ。如來所二滿足一十地波羅 T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不レ經二劫數一。故云二乃 T2213_.58.0050a01: 至能於此乃至一諸對治行也。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。於二此中一成就カ故云二乃 T2213_.58.0050a04: 至能於此生ト一。故ニ論ニハ云フ二父母所生身速證大 T2213_.58.0050a05: 覺位ト一。滿足地波羅蜜者十地滿足義也。不 T2213_.58.0050a06: 復經歴劫數者。非レ如三彼他縁乘等經二歴三無 T2213_.58.0050a07: 數大劫一。故云爾也。諸對治行者。以二六度一治一 T2213_.58.0050a08: 六弊一。以二苦空無常無我一治二四顛倒一。乃至爲 T2213_.58.0050a09: レ治二八萬四千塵勞一説二八萬四千波羅蜜一。如 T2213_.58.0050a10: 是諸顯教ハ修二對治ノ行ヲ一然後成佛ス。今宗ハ不 T2213_.58.0050a11: レ如レ是。故云二不復經歴劫數備修諸對治行一
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。作シ二益 T2213_.58.0050a20: 厚一已入無餘涅槃。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_.58.0050a27: 論三十八ニ釋二此中ノ第一菩薩ヲ一云。利根心堅 T2213_.58.0050a28: 未發心ノ前キ。久來ヨリ集二諸無量福徳智慧ヲ一。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_.58.0050b10: 種ノ初發意菩薩ニ一可云耶 答不爾。就二三種初 T2213_.58.0050b11: 發意ノ中ノ第一ノ菩薩ニ一。釋スル二羊馬通三種不同一 T2213_.58.0050b12: 也 T2213_.58.0050b13: 問曰。既擧テ二本經三種初發意菩薩一。而出セリ二三 T2213_.58.0050b14: 種譬一。故知ヌ是可レ合二本經三種初發意菩薩一。 T2213_.58.0050b15: 有カ二何意一云レ不レ爾耶 答曰。今論ニ擧ハ二羊馬 T2213_.58.0050b16: 神之譬一是非レ喩ニハ二本經三種初發意ノ菩薩ニ一。彼 T2213_.58.0050b17: 本經ノ三種ノ中ノ第一ノ菩薩速疾ニ上テ二菩薩位一 T2213_.58.0050b18: 得二不退轉一。爲ノレ欲レ釋二顯サント此義一故。爲ニレ作ンカ二利 T2213_.58.0050b19: 鈍相對之釋ヲ一。論家經文ノ外就二第一初發意菩 T2213_.58.0050b20: 薩一。釋二出玉フ罪多福少。福多罪少。但行清淨 T2213_.58.0050b21: 福徳ノ三種菩薩ヲ一也。以二此三種ノ菩薩一合二羊 T2213_.58.0050b22: 馬通ノ三喩一也。所謂第一ノ罪多福少菩薩ハ喩二 T2213_.58.0050b23: 羊乘一。故ニ論ニ云。有二菩薩一。初發意初ニハ雖二心好一 T2213_.58.0050b24: 後雜フ二諸惡ヲ一。時時生レ念。我求二佛道一。以二諸功 T2213_.58.0050b25: 徳一迴二向阿耨多羅三藐三菩提一。是人久久無 T2213_.58.0050b26: 量阿僧祇劫ニ。或至或不レ至。先世福徳因縁
T2213_.58.0050b29: 世ニ少有二福徳一。利根發心。漸漸行二六波羅蜜一。 T2213_.58.0050c01: 若三若十。若百阿僧祇劫ニ得二阿耨多羅三藐
T2213_.58.0050c04: 乘神通者如二上ニ説一。是三種發心。一者罪多
T2213_.58.0050c07: 菩薩道一。二者少住供二養十方諸佛一。通二達菩
T2213_.58.0050c10: 菩薩位一得二不退轉一菩薩ニ上。亦分二別罪多福少。 T2213_.58.0050c11: 福多罪少。但行清淨ノ三種菩薩一。而以二此三種 T2213_.58.0050c12: 菩薩ヲ一合二羊馬通三喩ニ一也 T2213_.58.0050c13: 問曰。若然者。論家不レ釋二本經第二第三菩 T2213_.58.0050c14: 薩一歟。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: 後菩薩ハ大厭二世間一。世世ヨリ已來常好二眞實一惡二 T2213_.58.0050c17: 於欺誑ヲ一。是菩薩利根堅心ニ。久集二無量福徳 T2213_.58.0050c18: 智慧一。初發意時。便得テ二阿耨多羅三藐三菩提一。 T2213_.58.0050c19: 即轉二法輪一度二無量衆生一入二無餘涅槃一法住
T2213_.58.0050c22: 福徳。發心ニ即與二般若波羅蜜一相應 得二六神 T2213_.58.0050c23: 通一。與二無量阿僧祇衆生一。共觀二十方清淨世
T2213_.58.0050c26: 第一菩薩一。分二別福少福多清淨三種一。以二此 T2213_.58.0050c27: 三種一合二羊馬通三喩一也。若欲廣知。披論見
T2213_.58.0051a01: 引之耶 答曰。第三菩薩非二當用一故不引之 T2213_.58.0051a02: 也 T2213_.58.0051a03: 問曰。第三菩薩ハ既ニ初發心時與二般若波羅 T2213_.58.0051a04: 蜜一相應ス。是豈不ンレ相下似眞言行者ノ初發心ノ時 T2213_.58.0051a05: 與二六大法界ノ大菩提心一相應スルニ上耶 若所望 T2213_.58.0051a06: 不定ナリ。故不引之。彼菩薩雖二利根一。不レ如二第一 T2213_.58.0051a07: 第二菩薩一。故取レ勝不レ擧レ劣也 T2213_.58.0051a08: 問曰。若然者疏家ノ意ロ以神通乘之喩合スル二何 T2213_.58.0051a09: 菩薩一耶 答曰。合二本經第一第二菩薩一也」 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: 隨義轉用合スルニ二第一第二菩薩一。有何不可耶。 T2213_.58.0051a13: 所以然者。劣ナル第一菩薩既ニ合ス二神通乘一。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: 喩下經テ二無數大劫一修スル二對治行一菩薩ニ上。然ルヲ此 T2213_.58.0051a20: 中ニ有レ退有二不退一。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。以二羊馬通一如レ次可喩漸超頓。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_.58.0051b04: 昇進之人一。雖レ不レ及二頓機一。必於二一生之間一超二 T2213_.58.0051b05: 登初地乃至十地等一也。故以馬乘猶ヲ喩ヘ二漸 T2213_.58.0051b06: 機一。不レ合二超機一也 T2213_.58.0051b07: 問曰。若然者何ヲ名二頓機一。何ヲ名二超機漸機一耶 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。論ニ所ノレ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。就レ此有種種不 T2213_.58.0051b12: 同。或有下從二異生羝羊一超二越第二第三住心一 T2213_.58.0051b13: 至二第四住心一之者上。或有下從二第一住心一乃至 T2213_.58.0051b14: 超二越第八第九住心一至二祕密莊嚴一之者上。或 T2213_.58.0051b15: 有下從二第二住心一超二越八種住心一至二初發淨 T2213_.58.0051b16: 菩提心一之者上。自餘七種住心超越亦如是。或 T2213_.58.0051b17: 有下從二初發淨菩提心一超二越二地三地乃至十 T2213_.58.0051b18: 地一至二第十一地一之者上。二地以上超越。準之 T2213_.58.0051b19: 可知。或有下超二一位二位乃至十地一之者上。如 T2213_.58.0051b20: 是有大超。有小超。或有大之超。或又於二一 T2213_.58.0051b21: 位中一有二始中終一故。有下從二始生一超二中心一至二 T2213_.58.0051b22: 終心一之者上。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: 羊ヲ爲レ初。乃至第四第五住心等ヲ爲レ初。不ヲ T2213_.58.0051b25: レ亂二次第昇進之道ヲ一。名爲漸機也。如是三種 T2213_.58.0051b26: 機中。以二超頓二機一爲二教元意一。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。唯以二直入直滿。初心即極。發心 T2213_.58.0051c01: 即到之旨ヲ一爲二深旨一故。經ニ云二如實知自心一。 T2213_.58.0051c02: 疏ニ云二住此乘者初發心時即成正覺不動生 T2213_.58.0051c03: 死而至涅槃一。又云二一切衆生色心實相。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一。又云二如是加 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_.58.0051c12: 二之旨一。如是等雖レ有二衆多教門一。不レ出二發心 T2213_.58.0051c13: 即到直入直滿之旨一。是名曰神通乘教。故云二 T2213_.58.0051c14: 則此經深旨一也 T2213_.58.0051c15: 問曰。若爾者。頓漸超三機ノ事ハ有カ二何文證一立二 T2213_.58.0051c16: 此義一耶 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_.58.0051c23: 明五字義。三明辨通序有無。四明教主。五
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_.58.0052a01: 也。就此人師解釋甚雖レ多。且擧テ二金薩龍猛 T2213_.58.0052a02: 之解釋一。以爲二指南一。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_.58.0052a06: 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_.58.0052a10: 來。始從二花嚴一終至二涅槃一所説八萬四千説 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_.58.0052a16: 地一。機根ヲ名曰二信力堅固者一。明知顯密諸教 T2213_.58.0052a17: 非ハ二信力堅固ノ者一無レ到二清涼池一。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。譬如牛皮未レ柔不可屈折。無信人亦如
T2213_.58.0052a23: 最モ自在ナリ。卷舒叶テレ思住二中道一。譬如二百練純 T2213_.58.0052a24: 金表裏自在一。猶如三有手人任レ意取カ二寶玉一。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。譬如二礦石甚難治。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_.58.0052b08: 檀一。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。希雖レ望二六大四曼之摩梨山ニ一。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_.58.0052b18: 不信懈怠ニ起座而去。世尊識二機根未熟ヲ一。 T2213_.58.0052b19: 作玉フ二而不制止之説ヲ一。身子ハ見テ二枝葉已去レルヲ一 T2213_.58.0052b20: 致ス二純有貞實之唱ヲ一。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。更有レ佛ノ 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。如下梵天王請二佛初轉法輪一。以偈請曰上 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 能斷トモ二諸結使 T2213_.58.0052b29: 三有愛著心一 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。譬如下水中蓮華有生有トモ熟。有テ二水 T2213_.58.0052c04: 中一未レ出者ハ。若不ハレ得二日光一則不開。佛亦如 T2213_.58.0052c05: 是。佛以大慈悲憐愍衆生。故爲説法。佛念玉フニ二 T2213_.58.0052c06: 過去未來現在三世諸佛法一。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_.58.0052c22: 不レ言レ入ト二佛法甚深大海一。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_.58.0053a07: 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_.58.0053a15: 權實諸佛法中。以不信之人爲大怨敵也。所 T2213_.58.0053a16: 以然者。不レ信二知識明師之教一故。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_.58.0053a24: 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_.58.0053a29: 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_.58.0053b05: 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_.58.0053b12: 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_.58.0053b16: 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。今引二智論等一明二如是義一畢。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_.58.0053b24: 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。佛法中離テ二我我所一雖二無 T2213_.58.0053b26: 相一。而有二無相法界之眞我一。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_.58.0053c11: 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。諸漏盡人用二一種語一名字ナリ。 T2213_.58.0053c16: 内心雖不違實法。而隨世界人共傳是語。故
T2213_.58.0053c19: 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: 名入二阿字本不生一義ナリ。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。梵云二怛摩ト一此云我。怛ハ如如 T2213_.58.0054a02: 義。摩大空義也。言ハ東金ハ如二南寶一。南寶ハ如二 T2213_.58.0054a03: 東金一。西蓮ハ如二北羯一。北羯如二西蓮一。如是如 T2213_.58.0054a04: 如同一體ナルヲ爲二毘盧遮那大空ノ體ト一。故經ニハ金 T2213_.58.0054a05: 剛即寶光。蓮華即羯磨。如如同一體。即
T2213_.58.0054a08: 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_.58.0054a19: 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。聞者從テ二上智一聽聞故云聞。復 T2213_.58.0054a25: 次多ク因縁和合カ故有レ聞也。智度曰。云何 T2213_.58.0054a26: 聞ク用二耳根一聞ヤ用二耳識一聞ヤ用二意識一聞ヤ耶。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: 從多因縁和合得レ聞二聲生一。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。雖レ聞聲。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_.58.0054b18: 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_.58.0054c07: 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_.58.0054c20: 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。如ハ二泥丸一是現在時。塵土ハ是過去 T2213_.58.0055a01: 時。瓶ハ是未來時。時相常故。過去時不レ作二 T2213_.58.0055a02: 未來時ヲ一。如キ二經書ノ法一。時ハ是一物。以レ是故過 T2213_.58.0055a03: 去ノ時不レ作二未來時一。亦不レ作二現在時一。雖二過 T2213_.58.0055a04: 去ナリト一。過去ノ時ノ中ニ亦無二未來時一。以レ是故無二未 T2213_.58.0055a05: 來時一。現在時亦如レ是。問曰。汝受ル二過去塵 T2213_.58.0055a06: 土ヲ一時。若有ハ二過去時一。必應レ有二未來時一。以レ是 T2213_.58.0055a07: 故實有ルヘシ二時法一。答曰。汝不ヤレ聞我先ニ説下未來ノ T2213_.58.0055a08: 時瓶。過去ノ時ハ塵土。未來ノ時ハ不レ作中過去時上。 T2213_.58.0055a09: 未來時相ノ中。是レ未來ノ時ナラハ。云何名ン二過去ノ時一。 T2213_.58.0055a10: 以レ是故過去ノ時亦無ナリ。問曰。何以故無時。 T2213_.58.0055a11: 必應レ有レ時。現在ハ有二現在相一。過去ハ有二過去 T2213_.58.0055a12: 相一。未來ハ有ルヲヤ二未來相一答曰。若爾一切三世ノ T2213_.58.0055a13: 時ニ有ラハ二自相一。應三盡ク是現在時。無二過去未來 T2213_.58.0055a14: 時一。若有二未來一不レ名二未來一。應レ名二已來ト一。以レ是 T2213_.58.0055a15: 故是語ハ不レ盡。問曰。過去ノ時未來ノ時。非トイハハ二現 T2213_.58.0055a16: 在相行ニ一。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。以レ是故各各法相ニ有リレ時。答曰。若過 T2213_.58.0055a18: 去過去ナラハ。則破二過去相ヲ一。若過去不ハ二過去一則 T2213_.58.0055a19: 無二過去ノ相一。未來時亦如レ是。以レ是故時法不 T2213_.58.0055a20: 實ナリ。云何能ク生センヤ二天地好醜及花菓等ノ諸物ヲ一。 T2213_.58.0055a21: 如是等種種ニ除二邪見一故。不レ説二迦羅ノ時一説ク二 T2213_.58.0055a22: 三摩耶一。見テ二陰界入ノ生滅ヲ一。假ニ名爲レ時。無シ二別ノ T2213_.58.0055a23: 時一。所謂方時離合一異長短等亦如レ是。凡人ハ T2213_.58.0055a24: 心著。謂ク是レ實ニ有法ナリト。以レ是故除二捨世界名 T2213_.58.0055a25: 字語言ノ法ヲ一。問曰。若無レ時云何聽二時食ヲ一遮スル二 T2213_.58.0055a26: 非時食一。是戒ナランヤ。答曰。我先ニ已ニ説ク。世界名 T2213_.58.0055a27: 字法ハ有トモレ時非スト二實法一。汝不レ應レ難。亦是毘 T2213_.58.0055a28: 尼ノ中ノ結戒ノ法。是世界中實ナリ。非二第一實法ノ T2213_.58.0055a29: 相ニ一。吾我法相實ニ不可得故。亦爲二衆人嗔呵一 T2213_.58.0055b01: 故。亦欲下護テ二佛法ヲ一使ント中久ク存上定ルカ二弟子禮法一 T2213_.58.0055b02: 故。諸三界世界結ス二諸戒ヲ一。是中不レ應レ求下有二 T2213_.58.0055b03: 何名字等一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。何者ハ是法不ト中如是相上。是以故 T2213_.58.0055b05: 是事不レ應レ難。問曰。非時食時藥時衣。何以 T2213_.58.0055b06: 不レ言二三摩耶一而説二訶羅一。答曰。此毘尼ノ中ノ T2213_.58.0055b07: 説ナリ。白衣不レ得レ聞。外道何ニ由カ得レ聞而生セン二邪 T2213_.58.0055b08: 見一。餘是ハ通聞ク。故説二三摩耶一。三摩耶者假 T2213_.58.0055b09: 名ナリ。令三其不レ生二邪見一。又佛法中多ハ説二三摩 T2213_.58.0055b10: 耶一少ハ説二柯羅一。少ノ故不レ應レ難。略説二如是我
T2213_.58.0055b13: 道ノ伴類ヲ一。是即先擧二外道之見一爲シ二問難之端一。 T2213_.58.0055b14: 以二佛法之意一爲二正答之言ト一也
T2213_.58.0055b17: 字者如是兩言ヲ合爲二一句一故云爾也 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。從此已下依二同論第二一。總 T2213_.58.0055b20: 釋二如是我聞義一。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_.58.0055b30: 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_.58.0055c16: 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。自依二止ジテ法ノ依止ニ一。不レ二餘ニ依止一。云 T2213_.58.0056a06: 何比丘自依止法依止不餘依止。於是比丘 T2213_.58.0056a07: 觀ジテ二内身一。常ニ念ジテ二一心智慧一勤修精進除世間 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。從二今 T2213_.58.0056a10: 日一解脱戒經即是大師。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。應レ教二刪陀迦旃延經ヲ一。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_.58.0056a24: 不レ覺二悟先後一故。阿泥盧豆勸テ二阿難一未來種 T2213_.58.0056a25: 種事令レ奉レ問二如來一。所謂云何行センレ道。誰ヲ當 T2213_.58.0056a26: 作ンレ師ト。惡口ノ車匿ヲハ云何共住セン。佛經ノ初ニハ
T2213_.58.0056a29: 匿ヲハ。以二默擯一應二對治一。諸經初ノ語ニハ應レ稱二如是 T2213_.58.0056b01: 我聞一等ヲ令レ答二阿難一也。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_.58.0056b12: 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_.58.0057a11: 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。是何可レ恥。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_.58.0057b22: 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_.58.0058a03: 從佛一二十五年也。故不レ聽二聞鹿苑之説教一。 T2213_.58.0058a04: 唯展轉聞レ之。故云二佛初説法時。爾時我不見 T2213_.58.0058a05: 如是展轉聞ト一也。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_.58.0058a18: 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_.58.0058b02: 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_.58.0058b19: 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_.58.0058b23: 論等一釋二如是我聞一時五字義一畢。就二今宗一 T2213_.58.0058b24: 明レ義可レ有二淺深二義一。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_.58.0058b28: 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: 指二如是我聞一時義一云二五義一耶 答。大論 T2213_.58.0058c03: 明説故 問曰。云何明説耶 答。大論第一
T2213_.58.0058c06: 任テ二龍樹所判一指二シテ如是我聞一時ヲ一云二初五義一 T2213_.58.0058c07: 也。但論云五字別義。疏云五義。是則聊有 T2213_.58.0058c08: レ意。所謂彼智論第一卷ニハ釋二如是我聞一時 T2213_.58.0058c09: 之別義一。第二卷ニハ釋二如是我聞一時之總義一 T2213_.58.0058c10: 故。論ニ言フ二五字別義畢ト一者。第一卷ニ釋シ二彼五 T2213_.58.0058c11: 字別義一畢ル之下文也。然第二卷ニ又釋二彼總 T2213_.58.0058c12: 義一也。故今若言二五字別義一者。唯限二一卷別 T2213_.58.0058c13: 義一不レ可レ通二二卷總義一。故疏家爲ニ三兼テ顯二第一 T2213_.58.0058c14: 第二總別兩義一故。略シテ二字別兩言一但言二五義一 T2213_.58.0058c15: 也。廣明ノ之言ハ正指二彼論第二ヲ一也。有テレ論ニ明 T2213_.58.0058c16: 白也。要覽之人披レ論明ニ知レ而已 T2213_.58.0058c17: 妙印鈔卷第四
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。明レ辨二通序有無一中。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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 [行番号:有/無] [返り点:有/無] [CITE] |