INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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T2213_.58.0133a01: 株杌者。指羅漢所斷惑。無明種子者指縁覺
T2213_.58.0133a02: 所斷惑也。即是無學聖人所斷者。羅漢支
T2213_.58.0133a03: 佛雖所斷異。所證同等故云爾也。最難斷處
T2213_.58.0133a04: 者。經歴三生六十劫四生百劫斷盡三界惑
T2213_.58.0133a05: 障故云爾也。凡有三種三妄執者。於此位
T2213_.58.0133a06: 亦分別三妄執也。於三位各有三種執故成
T2213_.58.0133a08: 同。七異者。一聲聞値佛縁覺不値佛。二聲
T2213_.58.0133a09: 聞聞聲教縁覺不聞聲教。三聲聞觀四諦縁
T2213_.58.0133a10: 覺觀十二因縁。四聲聞鈍根縁覺利根也。五
T2213_.58.0133a11: 聲聞有四果縁覺有一果。六聲聞説法縁覺
T2213_.58.0133a12: 不説法。七聲聞斷正使縁覺侵習氣。三同
T2213_.58.0133a13: 者。一聲聞縁覺共證眞空理故。二聲聞縁覺
T2213_.58.0133a14: 共厭生死取涅槃故。三聲聞縁覺共入有餘
T2213_.58.0133a16: 妙印鈔卷第十三
T2213_.58.0133a18: 沙門阿寂
T2213_.58.0133a19:
T2213_.58.0133a20:
T2213_.58.0133a21:
T2213_.58.0133a22:妙印鈔卷第十四
T2213_.58.0133a23: 沙門阿寂紀
T2213_.58.0133a25: 三從學摩下。明殊異菩薩中。自二。一明表。二
T2213_.58.0133a26: 明作釋 初表。自可見
T2213_.58.0133a27: 二明作釋中。又爲七。一明寄齊小位。二明湛
T2213_.58.0133a28: 寂義。三明離一切過。四明證寂然界。五明離
T2213_.58.0133a29: 違順心。六明瑜祇義。七明總結
T2213_.58.0133b01: 初中三。一明寄齊初果。二明寄齊三果學
T2213_.58.0133b02: 人。三明寄齊羅漢支佛
T2213_.58.0133b03: 初中。學摩訶衍人者。是則眞言乘教中殊異
T2213_.58.0133b04: 菩薩是也。所謂内證菩提心雖眞言乘之大
T2213_.58.0133b05: 菩提心。外相行儀殊於眞言。其外相雖同
T2213_.58.0133b06: 於二乘行儀。内證菩提心亦異顯乘故。此
T2213_.58.0133b07: 菩薩名爲殊異菩薩也 問曰。以何得知學
T2213_.58.0133b08: 摩訶衍人者眞言門殊異菩薩也。既次上擧
T2213_.58.0133b09: 二乘斷證畢。然後云學摩訶衍人等。故知
T2213_.58.0133b10: 是可彼顯教三乘共菩薩。所謂初得出世初
T2213_.58.0133b11: 心與小乘見道適齊者。即是寄齊三乘共菩
T2213_.58.0133b12: 薩斷證分齊時。於第四見地。聲聞初果見
T2213_.58.0133b13: 道之位。與菩薩初見眞諦法性之位相似。故
T2213_.58.0133b14: 且寄齊如此可云。故五教章上云。五約寄
T2213_.58.0133b15: 位差別。如本業經仁王經及地論梁攝論等
T2213_.58.0133b16: 中。以初二三地寄在世間。四地至七地寄出
T2213_.58.0133b17: 世間。八地已上寄出出世間。於出世間中。四
T2213_.58.0133b18: 地五地寄聲聞法。第六地寄縁學法。七地寄
T2213_.58.0133b20: 者。彼三業共菩薩初見眞諦法性位。與聲聞
T2213_.58.0133b21: 見道位相似。故寄齊應爾云。何頓可云眞
T2213_.58.0133b22: 言乘殊異菩薩耶。爰以演密抄第三釋此文
T2213_.58.0133b23: 云。學大乘之人初得出世初心。即越我倒麁
T2213_.58.0133b24: 妄執。此與小乘見道預流果適齊。今言適齊
T2213_.58.0133b26: 眞言門之中殊異菩薩云事。全非胸憶之義。
T2213_.58.0133b27: 源從本經事起テ。疏家亦分明釋成其義。所
T2213_.58.0133b28: 謂本經金薩問曰。心心有殊異。唯大牟尼
T2213_.58.0133c01: 數。凡百六十心。越世間三妄執。出世間心
T2213_.58.0133c03: 文云。一二三四五再數乃至度於信解者。亦
T2213_.58.0133c05: 劫始終也。然此中亦是者。是則心諸相ヲハ以
T2213_.58.0133c06: 前雖説之。猶未盡其義故。心諸相餘分此
T2213_.58.0133c07: 中猶説之。故云亦是答諸心相也。次及心殊
T2213_.58.0133c08: 異者。是則明答金薩之心心有殊異之問
T2213_.58.0133c09: 也。然疏一卷釋彼心心明殊異句云。第八第
T2213_.58.0133c10: 九句云心心有殊異唯大牟尼説者。謂衆生
T2213_.58.0133c11: 異熟識心。與瑜伽行者殊異之心。亦願世
T2213_.58.0133c13: 也。所言瑜伽行者殊異之心者。是即眞言行
T2213_.58.0133c14: 者渉於三劫六無畏等所起殊異之心也。所
T2213_.58.0133c15: 謂殊異者。此眞言行人内心瑜伽。住六大
T2213_.58.0133c16: 法界之淨菩提心故。殊顯乘之獨空無相之
T2213_.58.0133c17: 心。故云殊。雖然外相與二乘之人而共行
T2213_.58.0133c18: 故。異眞言行者之三密修行之行儀法則。故
T2213_.58.0133c19: 云異也。然此殊異菩薩與六箇住心相並而
T2213_.58.0133c20: 行也。所謂此殊異菩薩初發淨菩提心之時。
T2213_.58.0133c21: 初見明道之位。與聲聞初果見道之位而相
T2213_.58.0133c22: 似也。雖然菩薩以淨菩提心之勢力故不墮
T2213_.58.0133c23: 二乘地故。今更云學摩訶衍人初得出世初
T2213_.58.0133c28: 是中何者是神耶。作如是推求。即了神本
T2213_.58.0133c29: 不生。度無量見網淨菩提心少分増明。由得
T2213_.58.0134a02: 云。復次如聲聞人。初觀陰界入時。即陰求我
T2213_.58.0134a03: 離陰求我皆不可得。相在不可得。爾時於八
T2213_.58.0134a04: 直道中遠塵離垢正法眼生。眞言門菩薩亦
T2213_.58.0134a05: 如是。初觀陰入界時。即陰求我離陰求心
T2213_.58.0134a06: 皆不可得。相在亦不可得。故即時懸悟自
T2213_.58.0134a07: 心本不生際。於如來知見大菩提道中。遠塵
T2213_.58.0134a09: 共同一也。然既云眞言門菩薩。將有何異
T2213_.58.0134a10: 論耶。又云懸悟自心本不生際。於如來知
T2213_.58.0134a11: 見大菩提道中。遠塵離垢得法眼淨。豈非眞
T2213_.58.0134a12: 言行者生在如來種性中。開佛知見。得除
T2213_.58.0134a13: 蓋障三昧。住初法明道位耶。所言遠塵離
T2213_.58.0134a14: 垢得法眼淨者。是非彼顯所談見惑斷也。只
T2213_.58.0134a15: 是眞言行者初得法眼道時自證圓極。而不
T2213_.58.0134a16: 發上求下化之心分齊。與小乘見道相似故。
T2213_.58.0134a17: 且寄齊云適齊也。若是今所言學摩訶衍人
T2213_.58.0134a18: 者言ハハ顯教菩薩ナリト者。何故拔業因種後他
T2213_.58.0134a19: 縁大乘前。別不立一種住心耶。所以然者。既
T2213_.58.0134a20: 云不墮二乘故非初劫之所攝。又經復次祕
T2213_.58.0134a21: 密主大乘行以前ノ初劫ノ文段ナリ。而非第二劫
T2213_.58.0134a22: 之説段故。非第二劫之所攝。然者此證寂
T2213_.58.0134a23: 然非初二兩劫之所攝。何劫之所攝耶。明知
T2213_.58.0134a24: 是眞言門殊異菩薩也。何況從本經事起テ疏
T2213_.58.0134a25: 家所所解釋分明也。有何不審耶。次至香
T2213_.58.0134a26: 象等釋者。自本於顯教之中。約大小寄位
T2213_.58.0134a27: 差別相明義。非難事也。次至演密者。彼只
T2213_.58.0134a28: 云。今言適齊者但相似名齊也。此亦云フト今
T2213_.58.0134a29: 此殊異菩薩ハ與小乘見道預流果適齊ト得ルニ
T2213_.58.0134b01: 心有何不可カ。然不墮聲聞正位不證小乘初
T2213_.58.0134b02: 果故云爾也。由彼初發心等者。指眞言最
T2213_.58.0134b03: 初發心也。即知心性者。覺知自心六大法界
T2213_.58.0134b04: 之無自性。故云爾也。淨菩提心少分増明
T2213_.58.0134b05: 者。指六大法界無自性大菩提心也
T2213_.58.0134b06: 二從然後下。寄齊三果學人中。有法執等
T2213_.58.0134b07: 者。於四禪八定等法動心留滯。故不能速
T2213_.58.0134b08: 得至初法明道之位。故云有法執乃至不能
T2213_.58.0134b09: 速至菩提也。以非如實巧度等者。言如彼
T2213_.58.0134b10: 顯宗所説六度等。非如實巧度。今宗所言六
T2213_.58.0134b11: 度十波羅蜜者。如前五波羅蜜者是福也。是
T2213_.58.0134b12: 即五字門大悲方便也。如第六般若波羅蜜
T2213_.58.0134b13: 者智也。是即識大也。所謂大智門也。又如
T2213_.58.0134b14: 十波羅蜜者。右五指ハ檀戒忍進禪五波羅蜜
T2213_.58.0134b15: 也。左五指ハ惠方願力智五波羅蜜也。所謂
T2213_.58.0134b16: 五智五大不二平等義也。又十波羅蜜滿足
T2213_.58.0134b17: 之義。又十地究竟之義。又色心究竟之義又
T2213_.58.0134b18: 十眞如十法界平等之義也。如此直約諸法
T2213_.58.0134b19: 覺知六度十波羅蜜。名曰如實巧度也。然由
T2213_.58.0134b20: 留滯彼顯教所談之實修實證六度等。直非
T2213_.58.0134b21: 即事而眞之巧度。故云以非如實巧度故名
T2213_.58.0134b22: 淹留修行也。故疏一云。復次祕密主。住此
T2213_.58.0134b23: 除一切蓋障菩薩信力故不久勤修滿足一切
T2213_.58.0134b24: 佛法。如是正見猶如金剛。即是最上堅固信
T2213_.58.0134b25: 解力。依之進修如實巧度故。得諸佛力無所
T2213_.58.0134b27: 三從然亦下。寄齊羅漢支佛中。然亦稍離
T2213_.58.0134b28: 下地等者。指前三果并第四向位云下地三
T2213_.58.0134b29: 執也。縁覺斷證自可見。言ク寄齊セハ殊異菩
T2213_.58.0134c01: 薩者。下地三執者指顯教所歴之地位也。根
T2213_.58.0134c02: 本無明者指佛果一障。知如是甚深之法者。
T2213_.58.0134c03: 指六大法界本有圓明之體。故云有佛無佛
T2213_.58.0134c04: 性相常爾也。如前所説等者指疏第一也如
T2213_.58.0134c05: 十二因縁義等者。所言十二因縁義者。彼
T2213_.58.0134c06: 不愚法縁覺所斷。彼天台宗等所言作十
T2213_.58.0134c07: 二因縁義等也。此義稻芋經廣説。故云如稻
T2213_.58.0134c09: 二從言湛下。明湛寂義中。自三。一總明湛寂
T2213_.58.0134c10: 義。二明三乘所度淺深。三明一切外道不知｣
T2213_.58.0134c11: 初中。寂是不生義者。所謂
字門義也。彼
T2213_.58.0134c12: 麁細極等三妄執畢竟清淨而得除蓋障三
T2213_.58.0134c13: 昧。故云畢竟不生也。湛者是甚深義者。字
T2213_.58.0134c14: 内證眞實境界甚深微妙。是即初地所證境
T2213_.58.0134c15: 界也。故云爾也
T2213_.58.0134c16: 二從譬如下。明三乘所度淺深中。又二。一擧
T2213_.58.0134c17: 譬。二明合譬
T2213_.58.0134c18: 初中。三獸渡河者兎馬象也。然兎力用最下
T2213_.58.0134c19: 劣渡上波馬少勝故深渡。象力用最上故窮
T2213_.58.0134c20: 源底渡之也。故云各隨足迹之所至處乃至
T2213_.58.0134c21: 到其源耳也
T2213_.58.0134c22: 二從此中下。明合譬中。三乘之人者。顯三乘
T2213_.58.0134c23: 共菩薩并殊異菩薩也。同以無言説道等者。
T2213_.58.0134c24: 如彼三乘共般若説如幻即空等。於此如幻
T2213_.58.0134c25: 即空。三乘輩各隨類異解。所謂二乘之人
T2213_.58.0134c26: 聞佛説如幻即空。修眞諦法性一理證四果
T2213_.58.0134c27: 支佛之聖位。得有餘無餘之涅槃。於菩薩人
T2213_.58.0134c28: 亦有三種不同。當通并通別通圓人是也。當
T2213_.58.0134c29: 通人者。聞如幻即空之説。即悟六道因果
T2213_.58.0135a01: 無生一理。當教取證不進後位故。此人釋
T2213_.58.0135a02: 鈍同二乘也。通別之人者。聞如幻即空之
T2213_.58.0135a03: 説。即悟隔歴三諦證別教中道也。通因之人
T2213_.58.0135a04: 者。聞如幻即空之説。即悟圓融三諦證相即
T2213_.58.0135a05: 中道也。故云此中有三乘之人同以無言説
T2213_.58.0135a06: 道得諸法實相也。是即指各各所證之分證
T2213_.58.0135a07: 云諸法實相也。然聲聞等者。聲聞鈍根故。淺
T2213_.58.0135a08: 入無我之法性深厭生死之流轉。縁覺利根
T2213_.58.0135a09: 故。雖無大悲利物不甚忩劇生死也。故云然
T2213_.58.0135a10: 聲聞入法性乃至發起大悲也。菩提悟如是
T2213_.58.0135a11: 法時等者。可有四種不同。三種如前。是通
T2213_.58.0135a12: 是通別通圓菩薩也。一種是眞言教殊異菩
T2213_.58.0135a13: 薩也。故悟如是法時等者。約彼三種菩薩時
T2213_.58.0135a14: 如幻即空之法門也。約殊異菩薩時三密加
T2213_.58.0135a15: 持之法門也。心垢漸除義。準之可知也
T2213_.58.0135a16: 三從經云下。明外道不知中。又二。一明牒
T2213_.58.0135a17: 經。二明隨釋
T2213_.58.0135a18: 初牒經。自可見
T2213_.58.0135a19: 二從此宗下。明隨釋中。又爲三。一明外外道
T2213_.58.0135a20: 不知。二明内外道不知。三明結歸
T2213_.58.0135a21: 初中。此宗者指大日眞言宗。外外道等者指
T2213_.58.0135a22: 斷常邪見外道也。猶如覩見清潭等者。諸外
T2213_.58.0135a23: 道等聞説因縁生法即空等生恐怖。猶如臨
T2213_.58.0135a24: 深淵。故云猶如覩見乃至不敢習近也
T2213_.58.0135a25: 二從内外下。明内外道不知中。内外道者。始
T2213_.58.0135a26: 從唯蘊終至極無自性六個住心是也。然謂
T2213_.58.0135a27: 外道者。求心外之道不知如來内證眞實無
T2213_.58.0135a28: 盡寶藏。故云雖能遊泳其中乃至有無量寶
T2213_.58.0135a29: 王也
T2213_.58.0135b01: 三從一則下。明結歸中。一者則不入而不識
T2213_.58.0135b02: 者。兩種外道中。初外外道更不入佛法清潭
T2213_.58.0135b03: 故。敢不識其中寶玉。故云一則不入而不識
T2213_.58.0135b04: 也。二則入而不識者。次内外道適入其中雖
T2213_.58.0135b05: 游泳。不識無量莊嚴寶玉。故云二則入乃至
T2213_.58.0135b06: 所不能知也
T2213_.58.0135b07: 三從先佛下。明離一切過中。又爲二。一明牒
T2213_.58.0135b08: 經。二明隨釋
T2213_.58.0135b09: 初牒經。自可見
T2213_.58.0135b10: 二從言十下。明隨釋中。亦爲三。一明諸佛道
T2213_.58.0135b11: 同。二明除一切障。三明非因量境界
T2213_.58.0135b12: 初二。自可見
T2213_.58.0135b13: 三從故種下。明非因量境界中。種種因量
T2213_.58.0135b14: 者。諸外道二乘立因明門等校量一切。故云
T2213_.58.0135b16: 問。今所言湛寂者指何等所證耶 答。正指
T2213_.58.0135b17: 眞言殊異菩薩。傍指顯教三乘共菩薩也
T2213_.58.0135b18: 問若然者。何故次上既擧聲聞縁覺所證分齊
T2213_.58.0135b19: 已。而結云如是湛寂一切外道所不能知明
T2213_.58.0135b20: 知是即結縁覺所證無言説道云ト如是湛寂
T2213_.58.0135b21: 可得心。何故云指ト殊異菩薩耶。爰以解
T2213_.58.0135b22: 釋云。然亦稍離下地三執。能秡業煩惱根
T2213_.58.0135b23: 本無明種子生十二因縁。知如是甚深之法
T2213_.58.0135b24: 有佛無佛性相常爾。既指縁覺所證十二因
T2213_.58.0135b25: 縁法。而云甚深之法。爰知今湛寂者又指スト縁
T2213_.58.0135b26: 覺所證云事ヲ。然者如何 答。今以殊異菩薩
T2213_.58.0135b27: 寄齊スル
諸位。從本經事起テ疏家解釋所所
T2213_.58.0135b28: 散在。此條次上引經疏明文令釋成已。夫寄
T2213_.58.0135b29: 齊者。不違彼宗本帙之名言。而以此教殊異
T2213_.58.0135c01: 菩薩昇進分齊。始從唯蘊無我。終至極無自
T2213_.58.0135c02: 性心。一一次第寄齊之也。故言學摩訶衍
T2213_.58.0135c03: 人者。以殊異菩薩初法明道分。寄齊小乘
T2213_.58.0135c04: 初果見道之位。今亦以殊異菩薩初法明道
T2213_.58.0135c05: 之字微妙湛然寂靜。寄齊縁覺極無言説
T2213_.58.0135c06: 證位也。故疏家唯二乘所觀所斷等ヲハ。悉讓
T2213_.58.0135c07: 倶舍婆娑等而不作委悉之釋。就殊異菩薩
T2213_.58.0135c08: 之所證。經疏共委細説之也。若如所難所
T2213_.58.0135c09: 言。湛寂唯縁覺所證者不可説一切外道所
T2213_.58.0135c10: 不能知。所以然者於一切外道。有内外兩
T2213_.58.0135c11: 種外道。外之外道者斷常邪見等外道也。内
T2213_.58.0135c12: 之外道者指唯蘊以上六箇住心。是即不知
T2213_.58.0135c13: 如來内證眞實之萬徳故。名爲内之外道也。
T2213_.58.0135c14: 然所言湛寂若縁覺所證者。四個大乘諸佛
T2213_.58.0135c15: 菩薩豈不能識知彼二乘之智斷耶。既云一
T2213_.58.0135c16: 切外道所不能知。何但外之外道耳耶。爰以
T2213_.58.0135c17: 釋湛寂義之時。取三獸渡河之譬而顯三乘
T2213_.58.0135c18: 之所入淺深。然唯菩薩大香象王。獨能到其
T2213_.58.0135c19: 源底。唯縁覺者何取リ加ヘン象ノ譬ヲ耶。但可擧
T2213_.58.0135c20: 兎馬之二譬也。何況疏家明釋此中有三乘
T2213_.58.0135c21: 之人。又云菩薩悟如是法時。乃至昇沈有
T2213_.58.0135c22: 異。有何疑歟所云湛寂ヲ云縁覺耶 但至一
T2213_.58.0135c23: 偏所難。可ト三乘共菩薩云難者。自元傍
T2213_.58.0135c24: 相通スル三乘共之菩薩所不遮也。雖然正
T2213_.58.0135c25: 指殊異菩薩云事無競者也。是故疏釋本
T2213_.58.0135c26: 經一切外道等文云。外道所不能知者。此宗
T2213_.58.0135c27: 中説有兩種外道。外外道猶如覩見清潭逆
T2213_.58.0135c28: 生怖畏不敢習近。内外道雖能遊泳其中適
T2213_.58.0135c29: 熱除垢得清涼樂。然不覺是中有無量寶王。
T2213_.58.0136a01: 一則不入而不識。二則入而不識。故云一切
T2213_.58.0136a03: 唯蘊等六個住心雖有大小權實淺深不同。
T2213_.58.0136a04: 共入佛法之清潭中而分分游泳其中。分分
T2213_.58.0136a05: 得清涼樂。故云内外道乃至清涼樂。雖然
T2213_.58.0136a06: 一道極無猶不識無盡寶藏。況於唯蘊拔業
T2213_.58.0136a08: 云然不覺是中有無量寶玉也。故知所言三
T2213_.58.0136a09: 乘共菩薩是内外道。何不入一切外道所不
T2213_.58.0136a10: 能知之内耶。既指此湛寂云一切外道所不
T2213_.58.0136a11: 能知。誠知湛寂者是全非縁覺并三乘共菩
T2213_.58.0136a12: 薩所證者也。是即正眞言殊異菩薩所證也。
T2213_.58.0136a13: 以何得知者。既雖識無盡寶藏。而非直行
T2213_.58.0136a14: 入眞言之人。若非殊異菩薩者。何等所攝
T2213_.58.0136a15: 菩薩耶。是則彼殊異菩薩。雖證得初地無盡
T2213_.58.0136a16: 寶藏。且沈自證之法愛不發利他之妙行分
T2213_.58.0136a17: 齊ヲ。且寄齊縁覺之證寂。故假無明種子生
T2213_.58.0136a18: 十二因縁等之名言也。雖然非實縁覺所觀
T2213_.58.0136a19: 十二因縁。故云此十二因縁義如稻芋等經
T2213_.58.0136a20: 廣明也。如彼天台宗等所言無作十二因縁
T2213_.58.0136a21: 義也。是以眞言跨節之眼而見之時。即不可
T2213_.58.0136a22: 思議十二因縁也。非彼小乘所説十二因縁
T2213_.58.0136a25: 大乘等菩薩。是即彼犢子部所計最劣而相
T2213_.58.0136a26: 似外道所計故云爾也。又以三獸渡河之中
T2213_.58.0136a27: 菩薩謂眞言乘殊異菩薩不得心事也。所
T2213_.58.0136a28: 以然者此三獸之譬。源從大論出。然彼論以
T2213_.58.0136a29: 象王譬三乘共菩薩。今引彼爲譬。明知是即
T2213_.58.0136b01: 顯乘菩薩也。但至然不覺是中有無量寶王
T2213_.58.0136b02: 等釋者。内外道指彼小乘犢子部得心者。彼
T2213_.58.0136b03: 聲聞等不覺菩薩所證中道實相等故云爾
T2213_.58.0136b04: 得心。有何不可耶。云何 答道理文證大旨
T2213_.58.0136b05: 如先。但至演密抄者。用不有リ宜キニ。必不可
T2213_.58.0136b06: 依用。所以然者違經疏故。所謂經爲顯非九
T2213_.58.0136b07: 種住心之所知。而説如是湛寂一切外道所
T2213_.58.0136b08: 不能知。疏承此文云。此宗中説有兩種外
T2213_.58.0136b09: 道。外外道猶如覩見清潭。逆生怖畏不敢習
T2213_.58.0136b10: 進。内外道雖能遊泳其中。適熱除垢得清涼
T2213_.58.0136b12: 之言難消上。解釋明鏡也。何指犢子部而
T2213_.58.0136b13: 云内外道耶。若如彼義者辟支佛覺知スト無盡
T2213_.58.0136b14: 寶王可云歟。故知彼釋大違經疏并宗義
T2213_.58.0136b15: 故。不可依用者也。次至三獸渡河譬源從大
T2213_.58.0136b16: 論出故。是可顯教菩薩云難者。引大論等隨
T2213_.58.0136b18: 四從然未下。明證寂然界中。自三。一明離著
T2213_.58.0136b19: 惠生。二明解脱蘊等。三明過二乘境界
T2213_.58.0136b20: 初中。又爲三。一明心住蘊中。二明離著惠生
T2213_.58.0136b21: 由。三明修離著方便
T2213_.58.0136b22: 初中。校牒可云。祚密主彼出世間心住蘊中
T2213_.58.0136b24: 破人執未除法執。爲此法執所レテ覆淨菩提
T2213_.58.0136b25: 心未顯現。故云未名眞淨菩提心也。蓮華已
T2213_.58.0136b26: 離泥濁喩破人執。未出水中喩不離法執。故
T2213_.58.0136b27: 云如蓮華乃至住蘊中也。出世間心者指初
T2213_.58.0136b28: 法明道位。然此菩薩心尚住法執中。故云住
T2213_.58.0136b29: 蘊中也。以行者於瑜伽中等者。以猶謂也。行
T2213_.58.0136c01: 者等者指殊異菩薩也。於瑜伽中者指三密
T2213_.58.0136c02: 瑜伽也。湛寂之心等者。住字本不生湛寂
T2213_.58.0136c03: 靜。無上求下化之心。依之自證圓明雖已明
T2213_.58.0136c04: 朗。渉利他事對根境識之時。此等諸法尚當
T2213_.58.0136c05: 心生覺觀。故厭有爲法著無爲法也。故云於
T2213_.58.0136c06: 瑜伽中乃至著無爲法也
T2213_.58.0136c07: 二從然以下。明離著惠生所由中。菩提心勢
T2213_.58.0136c08: 力者。指如實大菩提心也。依此大菩提心之
T2213_.58.0136c09: 勢力故。任運雖不由他教道離著惠生也。故
T2213_.58.0136c10: 云然以菩提心勢力自然不由他教也
T2213_.58.0136c11: 三從有如下。明修離著方便中。又二。一明五
T2213_.58.0136c12: 喩別釋。二明小眞不同
T2213_.58.0136c13: 初中。有如是惠者。依菩提心勢力自然生離
T2213_.58.0136c14: 著惠也。發起其心者。從自證圓明中發起
T2213_.58.0136c15: 離著智心也。修離著方便者。聚沫等五喩
T2213_.58.0136c16: 也。觀察無性空者。離五蘊之法執住字本
T2213_.58.0136c17: 不生之大空三昧也 初句觀察聚沫等者。水
T2213_.58.0136c18: 多漲聚中。四方風同時吹來。與水和合故生
T2213_.58.0136c19: 聚沫。故大論三十一云 如四方風和合扇水
T2213_.58.0136c21: 其中有種種色形。難可見有對。從麁至細
T2213_.58.0136c22: 一一次第推求。都實體不可得也。從縁生衆
T2213_.58.0136c23: 色亦如是。微塵計モ諦觀無不從縁生。以從
T2213_.58.0136c24: 縁生故無生無滅。都無自性。是即色本不生
T2213_.58.0136c25: 義。所謂字大空也。字大空者自性清淨
T2213_.58.0136c26: 大菩提心也。故云初句觀察聚沫乃至即是
T2213_.58.0136c28: 二月中。如日藏經者。五月六月名求降雨
T2213_.58.0136c29: 時 是即暴雨常降時也。如此暴雨之時。隨
T2213_.58.0137a01: 雨之足。即水上浮泡生。唯是暴雨爲因水面
T2213_.58.0137a02: 爲縁而所生也。然從雨生耶。從水生耶。從雨
T2213_.58.0137a03: 水和合生耶。雨水離而生耶。如此四句推
T2213_.58.0137a04: 見。都雖無從來。而從衆縁生不可思議。故
T2213_.58.0137a05: 云如夏時乃至都無起滅也。情塵和合者。情
T2213_.58.0137a06: 謂六情。塵謂六塵也。如此從根塵和合而受
T2213_.58.0137a07: 生。此受亦四句權見。都從來不可得不生不
T2213_.58.0137a08: 滅。是即受本來不生也。受本不生者所謂
T2213_.58.0137a09: 字本不生大空三昧。自性清淨大菩提心也
T2213_.58.0137a11: 句陽炎者如春月等者。如日藏經者。正月
T2213_.58.0137a12: 二日各
瞹時。是即地冷氣與日瞹氣相戰。
T2213_.58.0137a13: 有如水假見。是名爲陽炎。都雖無實體而可
T2213_.58.0137a14: 見。依之渇水者迷誤頻求行亦頻彌遠行。終
T2213_.58.0137a15: 無得實水。故云如春月地氣乃至勤去之彌
T2213_.58.0137a16: 遠也。不知從縁生法本來無自性故。頻取男
T2213_.58.0137a17: 女怨親等想。馳求奔走。想陰亦如是都無
T2213_.58.0137a18: 實體。若悟縁生無性住字本不生之時。想
T2213_.58.0137a19: 蘊本來不生。是即無自性大菩提心也。故
T2213_.58.0137a20: 云衆生亦再乃至即想本不生也。大論第六
T2213_.58.0137a21: 云。焔者。焔如日光風動塵故。曠野中如野
T2213_.58.0137a22: 馬。無智人初見謂爲水。男相女相亦如是。結
T2213_.58.0137a23: 使煩惱日光諸行塵邪憶念風。生死曠野中
T2213_.58.0137a25: 次芭蕉者。言芭蕉皮許リ重重ニ卷キ迴テ終無中
T2213_.58.0137a26: 心堅實。故云如人求芭蕉乃至亦不可得。行
T2213_.58.0137a27: 陰亦爾一微渉於動境等者。去來遷變刹那
T2213_.58.0137a28: 無不從縁生。如此從縁生從縁滅。即是覺知
T2213_.58.0137a29: 縁謝即滅機興即生即事而眞無有終盡之
T2213_.58.0137b01: 時。行蘊本來不生不滅。是即無自性大菩提
T2213_.58.0137b02: 心也。故云行陰亦爾乃至即是行本不生也｣
T2213_.58.0137b03: 問曰。經芭蕉先説。疏陽炎後説。有何意耶
T2213_.58.0137b04: 答。經意。聚沫浮泡芭蕉三喩。雖無實體
T2213_.58.0137b05: 而可見有對。故先一雙説之。陽炎幻等但有
T2213_.58.0137b06: 名無實可見無對故。彼ヲ後ニ一雙説之。然疏
T2213_.58.0137b07: 依五陰次第配釋之時。想陰非有體質礙法
T2213_.58.0137b08: 故。以無對無實譬想陰。以有對可見譬行陰
T2213_.58.0137b10: 幻師以呪術之力現種種未曾有事。當令見
T2213_.58.0137b11: 聞惑蔽人之心令作違愛怨親等之思。故云
T2213_.58.0137b12: 如世間呪術乃至現種種未曾有也。識陰亦
T2213_.58.0137b13: 爾等者。大論云。識界者内外六入和合故生
T2213_.58.0137b14: 六覺。名爲識。以内縁力大故名爲眼識。乃
T2213_.58.0137b16: 意縁力故生意識 答曰。意生滅相故多因
T2213_.58.0137b17: 先生意故縁法生意 問曰。前意已滅云何
T2213_.58.0137b18: 能生後識 答曰。意有二種。一者念念生
T2213_.58.0137b19: 滅。二者心相續名爲一。爲是相續心故諸心
T2213_.58.0137b20: 名爲一意。是故依意而生識。無意識難解
T2213_.58.0137b21: 故。九十六種外道不説依意故生識。但以依
T2213_.58.0137b23: 明故生八萬四千枝末煩惱充滿三界。故經云
T2213_.58.0137b25: 覺其枝末。都從來不可得。故去來亦不可
T2213_.58.0137b26: 得。從過現未來而不來去。從八方上下亦不
T2213_.58.0137b27: 來去。去來不可得故生滅一異亦不可得。故
T2213_.58.0137b28: 知此從縁生一念無明當體不可思議。不可
T2213_.58.0137b29: 思議故言語道斷無自性。以無自性故本來
T2213_.58.0137c01: 清淨。以本來清淨故即是眞淨大菩提心金
T2213_.58.0137c02: 剛不壞之妙體也。故云識陰亦爾乃至無自
T2213_.58.0137c03: 性故亦復本不生也
T2213_.58.0137c04: 二從聲聞下。明小與密不同中。聲聞經中者
T2213_.58.0137c05: 指諸阿含部之諸小乘經。雖説此五喩而意
T2213_.58.0137c06: 明無我者。從一我出生無量我分故。對治
T2213_.58.0137c07: 一我枝末自然一枯杚。故以五喩觀破一一
T2213_.58.0137c08: 我。是故大論第三十五云。問曰。如我乃至
T2213_.58.0137c09: 知見者見者。爲是一事爲各各異。答曰皆是
T2213_.58.0137c10: 一我。但以隨事爲異。於五衆中我我所心起
T2213_.58.0137c11: 故名爲我。五和合中主故名爲衆生。命根成
T2213_.58.0137c12: 就故名爲壽者命者。能起衆事如父母生子
T2213_.58.0137c13: 名爲生者。乳哺衣食因縁得長。是故名養育。
T2213_.58.0137c14: 五衆十二入十八界等諸法因縁。是衆法有數。
T2213_.58.0137c15: 故名衆數。行人法故名爲人。手足能有所作
T2213_.58.0137c16: 名爲作者。力能役他故名使作者。能造後世
T2213_.58.0137c17: 罪福業故名能起者。令他起後世罪福業故
T2213_.58.0137c18: 名使起者。後身受罪福果報故名受者。令他
T2213_.58.0137c19: 受苦樂是名使受者。目覩色名爲見者。五識
T2213_.58.0137c20: 知名爲知者。復次用眼見色以五邪見觀五
T2213_.58.0137c21: 衆。用世間出世間正見觀諸法。是名見者。所
T2213_.58.0137c22: 謂眼根五邪見世間也。正見無漏見是名見
T2213_.58.0137c23: 者。餘四根所知及意識所知。通名知者。如是
T2213_.58.0137c24: 諸法皆説是神。此神十方三世諸佛及諸賢
T2213_.58.0137c25: 聖求之不可得。但憶想分別強爲其名。諸法
T2213_.58.0137c26: 亦如是。皆空無實假爲其名。略説則十六。廣
T2213_.58.0137c28: 無量我分皆破。故云雖説此五喩而意明無
T2213_.58.0137c29: 我也。今此中五喩等者。指眞言意明諸蘊
T2213_.58.0138a01: 性空者。離法執也
T2213_.58.0138a02: 二從如觀下。明解脱蘊等中。三。一明離十八
T2213_.58.0138a03: 界。二明離能執所執。三明證寂然界
T2213_.58.0138a04: 初中。即引牒可云。謂蘊處界能執所執皆離
T2213_.58.0138a06: 如觀五蘊者以下隨釋也。就中如觀五蘊等
T2213_.58.0138a07: 者。結前句也。如觀五蘊無性者。十二入八界
T2213_.58.0138a08: 等皆悉可觀故也。故云當知十二入乃至應
T2213_.58.0138a09: 廣分別説也
T2213_.58.0138a10: 二從如大下。明離能執所執中。如大般若中
T2213_.58.0138a11: 等者。大品大般若經等中。始從五蘊等諸
T2213_.58.0138a12: 法。終至種智菩提。廣歴諸法明性相二空。故
T2213_.58.0138a13: 云爾也
T2213_.58.0138a14: 三從行者下。明證寂然界中。行者如是等
T2213_.58.0138a15: 者。所云行者等者指殊異行者也。如是觀
T2213_.58.0138a16: 察者指如上諸觀也。無性門者大菩提心無
T2213_.58.0138a17: 自性門也。達諸法即空者字本不生大空
T2213_.58.0138a18: 三昧也。得離一重法倒者。度六十心等一重
T2213_.58.0138a19: 麁妄執故云爾也。了知心性如是者。了知心
T2213_.58.0138a20: 無自性故云爾也。不爲蘊界等者。於十八界
T2213_.58.0138a21: 能執所執人法二執。皆悉斷離。證字本不
T2213_.58.0138a22: 生寂然界。所謂初法明道大菩提心是也。故
T2213_.58.0138a23: 云爲蘊界處乃至證寂然界也
T2213_.58.0138a24: 三從證此下。明過二乘境中。又二。一明譬
T2213_.58.0138a25: 喩。二明合譬
T2213_.58.0138a26: 初中。如蓮華雖未開敷等者。開敷喩未昇法
T2213_.58.0138a27: 明道位。稍出清流之上者。喩離法執也
T2213_.58.0138a28: 二從行者下。明譬中。出世間心者指初法明
T2213_.58.0138b01: 五從祕密下。明離違順八心中。自爲二。一明
T2213_.58.0138b02: 牒經。二明隨釋
T2213_.58.0138b03: 初牒經。自可見
T2213_.58.0138b04: 二從如前下。明隨釋中。又三。一明順世八
T2213_.58.0138b05: 心。二明違世八心。三明能離人
T2213_.58.0138b06: 初中。如前所説等者。指當卷初。始從種子
T2213_.58.0138b07: 心至第八無畏依名順世八心。是隨順外道
T2213_.58.0138b08: 凡夫世間妄法故云爾也
T2213_.58.0138b09: 二從若三下。明違世八心中。於第八無畏依
T2213_.58.0138b10: 中。聞三寶眞歸依處。即能信受。從此已來
T2213_.58.0138b11: 至四果支佛果位。名違世八心。是即違越外
T2213_.58.0138b12: 道凡夫世間妄法故云爾也。故云如前所説
T2213_.58.0138b13: 種子乃至生十二因縁名違世八心也。或可
T2213_.58.0138b14: 就見道等者。前十五心爲見道。第十六心爲
T2213_.58.0138b15: 修道。於此見道修道位各作八心。故云或可
T2213_.58.0138b16: 就見修道等諸位分之各自有八心也。然等
T2213_.58.0138b17: 者。於聲聞乘有七賢七聖位。於如此等一一
T2213_.58.0138b18: 諸位。委細分別。各可有八心。故云等也
T2213_.58.0138b19: 三從大乘下。明能離人中。又三。一明殊異菩
T2213_.58.0138b20: 薩。二明常途菩薩。三重約殊異明義
T2213_.58.0138b21: 初中。大乘行人者指眞言乘殊異菩薩。了達
T2213_.58.0138b22: 諸蘊性空者。諸蘊性相即字大空故云爾
T2213_.58.0138b23: 也。於一切法中等者。指蘊界處等一切諸法
T2213_.58.0138b24: 也。我蘊兩倒者。我者人我即人執也。蘊者
T2213_.58.0138b25: 五蘊各各法體即法執也。超度如此二種業
T2213_.58.0138b26: 煩惱。證法明道位。故云雙離違順乃至超
T2213_.58.0138b27: 越一劫瑜祇行也。即是觀行應理之人者。觀
T2213_.58.0138b28: 行者所謂三密現行也。應理者六大無礙名
T2213_.58.0138b29: 爲應理也
T2213_.58.0138c01: 二從依常下。明常途菩薩中。依常途者。言次
T2213_.58.0138c02: 上約殊異菩薩委悉釋之。故以復次義。若證
T2213_.58.0138c03: 寂然界位ヲ約常途諸教菩薩而解釋者。從初
T2213_.58.0138c04: 發心以來經一大阿僧祇劫。然後可ト證此寂
T2213_.58.0138c05: 然界ヲ釋成也
T2213_.58.0138c06: 三從今祕下。重約殊異菩薩明義中。但度此
T2213_.58.0138c07: 一重等者。超二乘境界故云爾也
T2213_.58.0138c08: 六從瑜伽下。明瑜祇義中。瑜祇者梵語翻
T2213_.58.0138c09: 相應隨男女聲有二義。如文可見。依常途
T2213_.58.0138c10: 解者。自可見。恐繁不記之。行者未過此劫
T2213_.58.0138c11: 者。殊異行者未超過此初劫位。與辟支佛相
T2213_.58.0138c12: 似セリト釋成也。爾時心滯無爲法等。若不超度
T2213_.58.0138c13: 此初劫時。心著無爲法相。若此人失三密方
T2213_.58.0138c14: 便。墮二乘地可證小涅槃。雖然以金剛不壞
T2213_.58.0138c15: 大菩提心勢力故。還能發起スト本誓悲願釋成
T2213_.58.0138c16: 也。從此以後三乘等者。二乘證小涅槃留當
T2213_.58.0138c17: 位。菩薩獨進發起大悲方便而昇進後位。故
T2213_.58.0138c18: 云三乘逕路始分也。然所觀人法等者。殊異
T2213_.58.0138c19: 菩薩所觀人法也。言成實所明偏眞理。與此
T2213_.58.0138c20: 菩薩三平等觀解一往相似故。寄齊如ク此釋
T2213_.58.0138c21: 成也。故云然所觀人法倶空乃至作此平等
T2213_.58.0138c22: 觀耳
T2213_.58.0138c23: 七從故以下。明總結中。故以三乘上中下者。
T2213_.58.0138c24: 菩薩爲上。辟支佛爲中。聲聞爲下也。出世間
T2213_.58.0138c25: 心者。聲聞解了唯蘊無我時名出世間心。縁
T2213_.58.0138c26: 覺秡十二因縁業煩惱株杌名出世間心。菩
T2213_.58.0138c27: 薩超越我蘊兩倒至初法明道位名出世間心
T2213_.58.0138c28: 也。至如此位名一僧祇劫。故云故以三乘乃
T2213_.58.0138c29: 至合論一僧祇劫也。至第二僧祇等者。初僧
T2213_.58.0139a01: 祇間菩薩湛寂之偏相似二乘無言説故。所
T2213_.58.0139a02: 所寄齊明其分位。從第二僧祇以去無寄齊
T2213_.58.0139a03: 之分故。永異二乘也。故云第二僧祇乃與二
T2213_.58.0139a04: 乘異也
T2213_.58.0139a05: 問曰。所言證寂界何等人所證耶 答。是又
T2213_.58.0139a07: 故疏言從發心以來經一大阿僧祇劫。方證如
T2213_.58.0139a08: 是寂然界。若失方便多墮二乘地證小涅槃。
T2213_.58.0139a09: 然以菩提心勢力還能起悲願。從此以後三乘
T2213_.58.0139a11: 此以後三乘
路始分。明知三乘共菩薩。彼
T2213_.58.0139a12: 菩薩七地沈空與辟支佛無言三昧。其分齊
T2213_.58.0139a13: 相似。故指之而云證寂然界可得心也。然
T2213_.58.0139a14: 七地以前三乘共ニ同ク入空ノ位故云證寂然界。
T2213_.58.0139a15: 七地以去菩薩漸發起悲願故云三乘路始
T2213_.58.0139a16: 分也。是故釋云然所觀人法倶空與成實諸宗
T2213_.58.0139a17: 未甚懸絶也。何況經一大阿僧企劫之釋云フ
T2213_.58.0139a18: 顯教菩薩ナリト事無競者哉。若眞言乘菩薩豈
T2213_.58.0139a19: 經如是劫數耶。云何 答曰。能能斷簡解釋
T2213_.58.0139a20: 始終前後者。明證自朗也。所以然者。疏云
T2213_.58.0139a21: 行者如是觀察時從無性門達諸法即空得離
T2213_.58.0139a22: 一重法倒者。所言行者等者。是指殊異行
T2213_.58.0139a23: 者也。無性門者。以聚沫等五喩。觀蘊界入
T2213_.58.0139a24: 等無自性。通達字門大空三昧斷離法執
T2213_.58.0139a25: 也。故云得離一重法倒也。了知心性如是等
T2213_.58.0139a26: 者。了知自心本來字本不生之心性時。自
T2213_.58.0139a27: 然遠離能執所執等之動搖。證初法明道位。
T2213_.58.0139a28: 故云了知心性乃至故證寂然界也。又云。依
T2213_.58.0139a29: 常途解釋。是菩薩從發心以來經一大阿僧
T2213_.58.0139b01: 祇劫。方證如是寂然界。今祕密宗但度此一
T2213_.58.0139b02: 重妄執。即是超一阿僧祇劫。行者未過此劫
T2213_.58.0139b04: 在此。更勿迷倒。所以然者。次上言離違順
T2213_.58.0139b05: 八心及我蘊兩倒二種業煩惱網。是名超越
T2213_.58.0139b06: 一劫瑜祇行者。是則定判眞言門殊異菩薩
T2213_.58.0139b07: 所離所證畢。其次ニ依常途解釋等者。眞言
T2213_.58.0139b08: 門殊異菩薩所證如此。若依常途顯教菩薩
T2213_.58.0139b09: 言之者。經一大阿僧祇劫然後可ト證此寂然
T2213_.58.0139b10: 界。且ク一往擬釋也。以此釋意明知。自餘
T2213_.58.0139b11: 釋義是皆悉付殊異菩薩始終釋也。然者無
T2213_.58.0139b12: 疑。經一大阿僧祇劫者常途顯教菩薩也。然
T2213_.58.0139b13: 不論劫數。雖一日一時。離違順八心我蘊兩
T2213_.58.0139b14: 倒即名クト殊異菩薩超越一劫瑜祇ト行釋成
T2213_.58.0139b15: 也。若上所言證寂然界菩薩自本顯教菩薩
T2213_.58.0139b16: 者何ソ事新言依常途解釋等耶。是即疏家
T2213_.58.0139b17: 遠鑑末學之錯誤。如是作顯密簡別之釋者
T2213_.58.0139b18: 也。然後今祕密宗等者。復重擧殊異大菩薩
T2213_.58.0139b19: 行證。所謂雖證寂然界。以菩提心勢力故不
T2213_.58.0139b20: 墮二乘地發起悲願。故云超一阿僧祇劫等也。
T2213_.58.0139b21: 行者未過此劫等者。著寂然界未發起悲願故
T2213_.58.0139b22: 云爾也。此分位相似縁覺無言説處。故云極
T2213_.58.0139b23: 無言説處。云證寂然界也。是故結釋上件之
T2213_.58.0139b24: 意云。爾時心滯無爲法相若失方便多墮二
T2213_.58.0139b25: 乘地證小涅槃。然以菩提心勢力還能發起
T2213_.58.0139b27: 小涅槃之湛寂而止當位。菩薩獨進發起三
T2213_.58.0139b28: 密方便昇進後位。故云爾也。次成實諸宗
T2213_.58.0139b29: 未甚懸絶等者。且取證寂之偏也。三平等
T2213_.58.0139c01: 觀解相似但空偏眞觀解故。且以法門分齊
T2213_.58.0139c02: 而寄齊。故云爾也。故知上來諸文只是以殊
T2213_.58.0139c03: 異菩薩三平等所證寄齊辟支佛偏眞所證之
T2213_.58.0139c05: 問曰。此住心大綱如何 答。十住心論云。拔
T2213_.58.0139c06: 業因種心者。驎角之所證部行之所行。觀因
T2213_.58.0139c07: 縁於十二。厭生死乎四五。見彼花葉覺四
T2213_.58.0139c08: 相之無常。住此林落證三昧於無言。業煩
T2213_.58.0139c09: 惱株杌猶此而拔。無明種子因之而斷。爪犢
T2213_.58.0139c10: 遥望不近。建聲何得窺窬。遊泳堪寂之潭。優
T2213_.58.0139c11: 遊無爲之宮。自然尸羅無授而具。無師智
T2213_.58.0139c12: 慧自我而獲。三十七品不由他悟。蘊處界善
T2213_.58.0139c13: 不待藍色。身通度人不用言語。大悲闕無方
T2213_.58.0139c15: 住心經論文證如何 答住心抄云。問第五
T2213_.58.0139c16: 拔業因種住心經論文證如何。答。經云縁覺
T2213_.58.0139c17: 拔業煩惱株杌無明種子生十二因縁。離建
T2213_.58.0139c18: 立宗等。如是湛寂一切外道所不能知。先佛
T2213_.58.0139c20: 説。不轉無言説。於一切法證極滅語言三昧。
T2213_.58.0139c23: 言一一句安布。是中辟支佛復有小差別。謂
T2213_.58.0139c26: 拔業因種二住心爲初僧祇也。經云超一劫
T2213_.58.0139c28: 拔業因種心了
T2213_.58.0139c29: 二從經云下。明第二劫中。分爲二。一明他縁
T2213_.58.0140a02: 初中。又二。一明牒經。二明隨釋
T2213_.58.0140a03: 初牒經。自可見
T2213_.58.0140a04: 二從即是下。明隨釋中。自三。一明他縁乘名
T2213_.58.0140a05: 義。二明觀法無我性。三明觀頼耶知自性
T2213_.58.0140a06: 初中。又二。一明竅定第一劫法體。二明擧梵
T2213_.58.0140a07: 語顯二義
T2213_.58.0140a08: 初中。即是明第二重等者。對初劫故云第二
T2213_.58.0140a09: 重也。觀法無我性者。初劫時既離人執已。故
T2213_.58.0140a10: 至此劫無論人我。但觀法無我性也。然於此
T2213_.58.0140a11: 劫中。雖有他縁覺心兩住心之淺深不同。共
T2213_.58.0140a12: 明人法無我畢竟不生義故合爲第二劫也
T2213_.58.0140a14: 二從梵音下。明擧梵語顯二義中。又二。一釋
T2213_.58.0140a15: 他縁乘二釋無縁乘
T2213_.58.0140a16: 初中。又五。一明所發誓願。二明行菩薩道。三
T2213_.58.0140a17: 明所度堪否。四名種種方便。五明結歸
T2213_.58.0140a18: 初中。所謂他縁乘者等者。以大慈悲普縁法
T2213_.58.0140a19: 界衆生苦樂之相。令拔苦與樂。故云他縁。搆
T2213_.58.0140a20: 六度舟車於生死之水陸。運載自他機根於
T2213_.58.0140a21: 廢詮之宮都。故云乘。故大師御釋云。縁
T2213_.58.0140a22: 法界有情故他縁。簡聲獨羊鹿故大名運自
T2213_.58.0140a24: 四弘誓願。別立大悲闡提之誓。怨親齊救。故
T2213_.58.0140a25: 云平等廣覆法界故云大也。如大論第三十
T2213_.58.0140a26: 四云。如提婆達多。欲令足下有千輻相輪
T2213_.58.0140a27: 故。以鐵作摸燒而爍之。爍已足壞身惱大
T2213_.58.0140a28: 呼。爾時阿難聞已涕泣白佛。我兄欲死。願
T2213_.58.0140a29: 佛哀救 佛即伸手就摩其身發至誠言。我看
T2213_.58.0140b01: 羅睺羅與提婆達多等者。彼痛當滅。是時
T2213_.58.0140b02: 提婆達多衆痛即除。執手觀之知是佛手。便
T2213_.58.0140b03: 作是言。淨飯王子以此醫術足自生活 佛告
T2213_.58.0140b04: 阿難。汝觀提婆達多不。用心如是云何可
T2213_.58.0140b05: 度。若好世人則無是咎。如是衆生若以世樂
T2213_.58.0140b06: 不得度也。乃至以是故説聞佛名有得道者
T2213_.58.0140b08: 也。誓者具應云誓願也。然願在前。誓在後。仍
T2213_.58.0140b09: 擧後誓者。前願自顯。故擧誓攝願也。適雖有
T2213_.58.0140b10: 願。若無誓者悉無剋成大願。即如云設我得
T2213_.58.0140b11: 佛十方衆生至心信樂欲生我國。乃至十念
T2213_.58.0140b13: 願中一一云誓願也。菩薩適發菩提心雖行
T2213_.58.0140b14: 諸善福。若無誓願無能成大事。故大論第
T2213_.58.0140b15: 七。問曰。諸菩提行業清淨自得淨報。何以
T2213_.58.0140b16: 要須立願然後得之。譬如田家得穀。豈復待
T2213_.58.0140b17: 願。答曰。作福無願無所成立。願爲導御。能
T2213_.58.0140b18: 有所成。譬如銷金隨師而作金無定也。復次
T2213_.58.0140b19: 莊嚴佛界事大。獨行功徳不能成故要須願
T2213_.58.0140b20: 力。譬如牛力雖能挽車。要須御者能有所至。
T2213_.58.0140b21: 淨世界願亦如是。福徳如牛願如御者。問
T2213_.58.0140b22: 曰。若不作願不得福耶 答。雖得不如有
T2213_.58.0140b23: 願。願能助福。常念所行福徳増長 問曰。若
T2213_.58.0140b24: 作願得報。如人作十惡不願地獄。亦不應得
T2213_.58.0140b25: 地獄報 答曰。罪福雖有定報。但作願者修
T2213_.58.0140b26: 少福。有願力故得大果報。乃至一切衆生皆
T2213_.58.0140b27: 願樂無願苦者。是故不願地獄。以是故福有
T2213_.58.0140b29: 一切菩薩先發平等本誓願也。故云謂發平
T2213_.58.0140c02: 妙印鈔卷第十四
T2213_.58.0140c04:
T2213_.58.0140c05:
T2213_.58.0140c06:
T2213_.58.0140c07:
T2213_.58.0140c08:妙印鈔卷第十五
T2213_.58.0140c09: 沙門阿寂紀
T2213_.58.0140c11: 二從爲法下。明行菩薩道中。又二。一明所
T2213_.58.0140c12: 爲二明能爲
T2213_.58.0140c13: 初中。爲法界者。不爲一衆生不爲二衆生。乃
T2213_.58.0140c14: 至不爲百千萬億那由他衆生。爲盡空法界
T2213_.58.0140c15: 一切衆生而發心修菩薩道。故云爲法界也。
T2213_.58.0140c16: 衆生者。其義如上釋。雖衆生無量不出三
T2213_.58.0140c17: 種。所謂如大論四十五云。衆生有三分。一
T2213_.58.0140c18: 者正定必入涅槃。二者邪定必入惡道。三者
T2213_.58.0140c20: 二從行下。明能爲中。行菩薩道者。夫雖菩
T2213_.58.0140c21: 薩行無量無邊不出四攝四無量六度等。所
T2213_.58.0140c22: 謂大論八十八云。復次須菩提。我以佛眼
T2213_.58.0140c23: 觀十方世界如恒河沙等國土中諸菩薩摩訶
T2213_.58.0140c24: 薩。以四事攝取衆生。何等四 布施愛語利
T2213_.58.0140c25: 行同事。云何菩薩以布施攝取衆生。須菩
T2213_.58.0140c26: 提。菩薩以二種施攝取衆生。財施法施。何等
T2213_.58.0140c27: 財施攝取衆生。須菩提。菩薩摩訶薩以金銀
T2213_.58.0140c28: 瑠璃頗梨眞珠珂貝珊瑚等諸寶物。或以飮
T2213_.58.0140c29: 食衣服臥具房舍燈燭花香瓔珞。若男若女
T2213_.58.0133a02: 所斷惑也。即是無學聖人所斷者。羅漢支
T2213_.58.0133a03: 佛雖所斷異。所證同等故云爾也。最難斷處
T2213_.58.0133a04: 者。經歴三生六十劫四生百劫斷盡三界惑
T2213_.58.0133a05: 障故云爾也。凡有三種三妄執者。於此位
T2213_.58.0133a06: 亦分別三妄執也。於三位各有三種執故成
| T2213_.58.0133a07: | 九箇三妄執也 | 云云 |
T2213_.58.0133a09: 聞聞聲教縁覺不聞聲教。三聲聞觀四諦縁
T2213_.58.0133a10: 覺觀十二因縁。四聲聞鈍根縁覺利根也。五
T2213_.58.0133a11: 聲聞有四果縁覺有一果。六聲聞説法縁覺
T2213_.58.0133a12: 不説法。七聲聞斷正使縁覺侵習氣。三同
T2213_.58.0133a13: 者。一聲聞縁覺共證眞空理故。二聲聞縁覺
T2213_.58.0133a14: 共厭生死取涅槃故。三聲聞縁覺共入有餘
| T2213_.58.0133a15: | 無餘涅槃故也 | 云云 |
| T2213_.58.0133a17: | 御本云 | 元徳二 | 庚 午 | 年潤六月十五日加點了 |
T2213_.58.0133a19:
T2213_.58.0133a20:
T2213_.58.0133a21:
T2213_.58.0133a22:
T2213_.58.0133a23: 沙門阿寂紀
| T2213_.58.0133a24: | 釋入眞言門住心品第一之餘 | 經一 疏二 |
T2213_.58.0133a26: 明作釋 初表。自可見
T2213_.58.0133a27: 二明作釋中。又爲七。一明寄齊小位。二明湛
T2213_.58.0133a28: 寂義。三明離一切過。四明證寂然界。五明離
T2213_.58.0133a29: 違順心。六明瑜祇義。七明總結
T2213_.58.0133b01: 初中三。一明寄齊初果。二明寄齊三果學
T2213_.58.0133b02: 人。三明寄齊羅漢支佛
T2213_.58.0133b03: 初中。學摩訶衍人者。是則眞言乘教中殊異
T2213_.58.0133b04: 菩薩是也。所謂内證菩提心雖眞言乘之大
T2213_.58.0133b05: 菩提心。外相行儀殊於眞言。其外相雖同
T2213_.58.0133b06: 於二乘行儀。内證菩提心亦異顯乘故。此
T2213_.58.0133b07: 菩薩名爲殊異菩薩也 問曰。以何得知學
T2213_.58.0133b08: 摩訶衍人者眞言門殊異菩薩也。既次上擧
T2213_.58.0133b09: 二乘斷證畢。然後云學摩訶衍人等。故知
T2213_.58.0133b10: 是可彼顯教三乘共菩薩。所謂初得出世初
T2213_.58.0133b11: 心與小乘見道適齊者。即是寄齊三乘共菩
T2213_.58.0133b12: 薩斷證分齊時。於第四見地。聲聞初果見
T2213_.58.0133b13: 道之位。與菩薩初見眞諦法性之位相似。故
T2213_.58.0133b14: 且寄齊如此可云。故五教章上云。五約寄
T2213_.58.0133b15: 位差別。如本業經仁王經及地論梁攝論等
T2213_.58.0133b16: 中。以初二三地寄在世間。四地至七地寄出
T2213_.58.0133b17: 世間。八地已上寄出出世間。於出世間中。四
T2213_.58.0133b18: 地五地寄聲聞法。第六地寄縁學法。七地寄
| T2213_.58.0133b19: | 菩薩法。八地已上寄一乘法 | 云云 |
T2213_.58.0133b21: 見道位相似。故寄齊應爾云。何頓可云眞
T2213_.58.0133b22: 言乘殊異菩薩耶。爰以演密抄第三釋此文
T2213_.58.0133b23: 云。學大乘之人初得出世初心。即越我倒麁
T2213_.58.0133b24: 妄執。此與小乘見道預流果適齊。今言適齊
| T2213_.58.0133b25: | 者但相似此名齊 | 云云 |
T2213_.58.0133b27: 源從本經事起テ。疏家亦分明釋成其義。所
T2213_.58.0133b28: 謂本經金薩問曰。心心有殊異。唯大牟尼
| T2213_.58.0133b29: | 説 | 云云 |
| T2213_.58.0133c02: | 生。乃至四分之一度於信解等 | 云云 |
| T2213_.58.0133c04: | 是答諸心相及心殊異 | 云云 |
T2213_.58.0133c06: 前雖説之。猶未盡其義故。心諸相餘分此
T2213_.58.0133c07: 中猶説之。故云亦是答諸心相也。次及心殊
T2213_.58.0133c08: 異者。是則明答金薩之心心有殊異之問
T2213_.58.0133c09: 也。然疏一卷釋彼心心明殊異句云。第八第
T2213_.58.0133c10: 九句云心心有殊異唯大牟尼説者。謂衆生
T2213_.58.0133c11: 異熟識心。與瑜伽行者殊異之心。亦願世
| T2213_.58.0133c12: | 尊分別廣説 | 云云 |
T2213_.58.0133c14: 者渉於三劫六無畏等所起殊異之心也。所
T2213_.58.0133c15: 謂殊異者。此眞言行人内心瑜伽。住六大
T2213_.58.0133c16: 法界之淨菩提心故。殊顯乘之獨空無相之
T2213_.58.0133c17: 心。故云殊。雖然外相與二乘之人而共行
T2213_.58.0133c18: 故。異眞言行者之三密修行之行儀法則。故
T2213_.58.0133c19: 云異也。然此殊異菩薩與六箇住心相並而
T2213_.58.0133c20: 行也。所謂此殊異菩薩初發淨菩提心之時。
T2213_.58.0133c21: 初見明道之位。與聲聞初果見道之位而相
T2213_.58.0133c22: 似也。雖然菩薩以淨菩提心之勢力故不墮
T2213_.58.0133c23: 二乘地故。今更云學摩訶衍人初得出世初
| T2213_.58.0133c24: | 心。與小乘見道適齊 然不墮聲聞正位 | 私云 指初 |
| T2213_.58.0133c25: | 果 位 | 所以爾者。由彼從初發心即知心性 | 私云指 六大法 |
| T2213_.58.0133c26: | 界如實知自 心云菩提心 | 但爲我倒所覆未得現前 | 私云未得法 明道現前故 |
| T2213_.58.0133c27: | 云未得 現前 | 爾時諦觀陰界入等從縁生無常變異。 |
T2213_.58.0133c29: 不生。度無量見網淨菩提心少分増明。由得
| T2213_.58.0134a01: | 菩提心勢力。所以不墮二乘地也 | 云云 |
T2213_.58.0134a03: 離陰求我皆不可得。相在不可得。爾時於八
T2213_.58.0134a04: 直道中遠塵離垢正法眼生。眞言門菩薩亦
T2213_.58.0134a05: 如是。初觀陰入界時。即陰求我離陰求心
T2213_.58.0134a06: 皆不可得。相在亦不可得。故即時懸悟自
T2213_.58.0134a07: 心本不生際。於如來知見大菩提道中。遠塵
| T2213_.58.0134a08: | 離垢得法眼淨 | 云云 |
T2213_.58.0134a10: 論耶。又云懸悟自心本不生際。於如來知
T2213_.58.0134a11: 見大菩提道中。遠塵離垢得法眼淨。豈非眞
T2213_.58.0134a12: 言行者生在如來種性中。開佛知見。得除
T2213_.58.0134a13: 蓋障三昧。住初法明道位耶。所言遠塵離
T2213_.58.0134a14: 垢得法眼淨者。是非彼顯所談見惑斷也。只
T2213_.58.0134a15: 是眞言行者初得法眼道時自證圓極。而不
T2213_.58.0134a16: 發上求下化之心分齊。與小乘見道相似故。
T2213_.58.0134a17: 且寄齊云適齊也。若是今所言學摩訶衍人
T2213_.58.0134a18: 者言ハハ顯教菩薩ナリト者。何故拔業因種後他
T2213_.58.0134a19: 縁大乘前。別不立一種住心耶。所以然者。既
T2213_.58.0134a20: 云不墮二乘故非初劫之所攝。又經復次祕
T2213_.58.0134a21: 密主大乘行以前ノ初劫ノ文段ナリ。而非第二劫
T2213_.58.0134a22: 之説段故。非第二劫之所攝。然者此證寂
T2213_.58.0134a23: 然非初二兩劫之所攝。何劫之所攝耶。明知
T2213_.58.0134a24: 是眞言門殊異菩薩也。何況從本經事起テ疏
T2213_.58.0134a25: 家所所解釋分明也。有何不審耶。次至香
T2213_.58.0134a26: 象等釋者。自本於顯教之中。約大小寄位
T2213_.58.0134a27: 差別相明義。非難事也。次至演密者。彼只
T2213_.58.0134a28: 云。今言適齊者但相似名齊也。此亦云フト今
T2213_.58.0134a29: 此殊異菩薩ハ與小乘見道預流果適齊ト得ルニ
T2213_.58.0134b01: 心有何不可カ。然不墮聲聞正位不證小乘初
T2213_.58.0134b02: 果故云爾也。由彼初發心等者。指眞言最
T2213_.58.0134b03: 初發心也。即知心性者。覺知自心六大法界
T2213_.58.0134b04: 之無自性。故云爾也。淨菩提心少分増明
T2213_.58.0134b05: 者。指六大法界無自性大菩提心也
T2213_.58.0134b06: 二從然後下。寄齊三果學人中。有法執等
T2213_.58.0134b07: 者。於四禪八定等法動心留滯。故不能速
T2213_.58.0134b08: 得至初法明道之位。故云有法執乃至不能
T2213_.58.0134b09: 速至菩提也。以非如實巧度等者。言如彼
T2213_.58.0134b10: 顯宗所説六度等。非如實巧度。今宗所言六
T2213_.58.0134b11: 度十波羅蜜者。如前五波羅蜜者是福也。是
T2213_.58.0134b12: 即五字門大悲方便也。如第六般若波羅蜜
T2213_.58.0134b13: 者智也。是即識大也。所謂大智門也。又如
T2213_.58.0134b14: 十波羅蜜者。右五指ハ檀戒忍進禪五波羅蜜
T2213_.58.0134b15: 也。左五指ハ惠方願力智五波羅蜜也。所謂
T2213_.58.0134b16: 五智五大不二平等義也。又十波羅蜜滿足
T2213_.58.0134b17: 之義。又十地究竟之義。又色心究竟之義又
T2213_.58.0134b18: 十眞如十法界平等之義也。如此直約諸法
T2213_.58.0134b19: 覺知六度十波羅蜜。名曰如實巧度也。然由
T2213_.58.0134b20: 留滯彼顯教所談之實修實證六度等。直非
T2213_.58.0134b21: 即事而眞之巧度。故云以非如實巧度故名
T2213_.58.0134b22: 淹留修行也。故疏一云。復次祕密主。住此
T2213_.58.0134b23: 除一切蓋障菩薩信力故不久勤修滿足一切
T2213_.58.0134b24: 佛法。如是正見猶如金剛。即是最上堅固信
T2213_.58.0134b25: 解力。依之進修如實巧度故。得諸佛力無所
| T2213_.58.0134b26: | 畏解脱三昧。及餘無量佛法皆悉成就 | 云云 | ｣ |
T2213_.58.0134b28: 下地等者。指前三果并第四向位云下地三
T2213_.58.0134b29: 執也。縁覺斷證自可見。言ク寄齊セハ殊異菩
T2213_.58.0134c01: 薩者。下地三執者指顯教所歴之地位也。根
T2213_.58.0134c02: 本無明者指佛果一障。知如是甚深之法者。
T2213_.58.0134c03: 指六大法界本有圓明之體。故云有佛無佛
T2213_.58.0134c04: 性相常爾也。如前所説等者指疏第一也如
T2213_.58.0134c05: 十二因縁義等者。所言十二因縁義者。彼
T2213_.58.0134c06: 不愚法縁覺所斷。彼天台宗等所言作十
T2213_.58.0134c07: 二因縁義等也。此義稻芋經廣説。故云如稻
| T2213_.58.0134c08: | 芋經也 | 云云 |
T2213_.58.0134c10: 義。二明三乘所度淺深。三明一切外道不知｣
T2213_.58.0134c11: 初中。寂是不生義者。所謂
字門義也。彼T2213_.58.0134c12: 麁細極等三妄執畢竟清淨而得除蓋障三
T2213_.58.0134c13: 昧。故云畢竟不生也。湛者是甚深義者。
字T2213_.58.0134c14: 内證眞實境界甚深微妙。是即初地所證境
T2213_.58.0134c15: 界也。故云爾也
T2213_.58.0134c16: 二從譬如下。明三乘所度淺深中。又二。一擧
T2213_.58.0134c17: 譬。二明合譬
T2213_.58.0134c18: 初中。三獸渡河者兎馬象也。然兎力用最下
T2213_.58.0134c19: 劣渡上波馬少勝故深渡。象力用最上故窮
T2213_.58.0134c20: 源底渡之也。故云各隨足迹之所至處乃至
T2213_.58.0134c21: 到其源耳也
T2213_.58.0134c22: 二從此中下。明合譬中。三乘之人者。顯三乘
T2213_.58.0134c23: 共菩薩并殊異菩薩也。同以無言説道等者。
T2213_.58.0134c24: 如彼三乘共般若説如幻即空等。於此如幻
T2213_.58.0134c25: 即空。三乘輩各隨類異解。所謂二乘之人
T2213_.58.0134c26: 聞佛説如幻即空。修眞諦法性一理證四果
T2213_.58.0134c27: 支佛之聖位。得有餘無餘之涅槃。於菩薩人
T2213_.58.0134c28: 亦有三種不同。當通并通別通圓人是也。當
T2213_.58.0134c29: 通人者。聞如幻即空之説。即悟六道因果
T2213_.58.0135a01: 無生一理。當教取證不進後位故。此人釋
T2213_.58.0135a02: 鈍同二乘也。通別之人者。聞如幻即空之
T2213_.58.0135a03: 説。即悟隔歴三諦證別教中道也。通因之人
T2213_.58.0135a04: 者。聞如幻即空之説。即悟圓融三諦證相即
T2213_.58.0135a05: 中道也。故云此中有三乘之人同以無言説
T2213_.58.0135a06: 道得諸法實相也。是即指各各所證之分證
T2213_.58.0135a07: 云諸法實相也。然聲聞等者。聲聞鈍根故。淺
T2213_.58.0135a08: 入無我之法性深厭生死之流轉。縁覺利根
T2213_.58.0135a09: 故。雖無大悲利物不甚忩劇生死也。故云然
T2213_.58.0135a10: 聲聞入法性乃至發起大悲也。菩提悟如是
T2213_.58.0135a11: 法時等者。可有四種不同。三種如前。是通
T2213_.58.0135a12: 是通別通圓菩薩也。一種是眞言教殊異菩
T2213_.58.0135a13: 薩也。故悟如是法時等者。約彼三種菩薩時
T2213_.58.0135a14: 如幻即空之法門也。約殊異菩薩時三密加
T2213_.58.0135a15: 持之法門也。心垢漸除義。準之可知也
T2213_.58.0135a16: 三從經云下。明外道不知中。又二。一明牒
T2213_.58.0135a17: 經。二明隨釋
T2213_.58.0135a18: 初牒經。自可見
T2213_.58.0135a19: 二從此宗下。明隨釋中。又爲三。一明外外道
T2213_.58.0135a20: 不知。二明内外道不知。三明結歸
T2213_.58.0135a21: 初中。此宗者指大日眞言宗。外外道等者指
T2213_.58.0135a22: 斷常邪見外道也。猶如覩見清潭等者。諸外
T2213_.58.0135a23: 道等聞説因縁生法即空等生恐怖。猶如臨
T2213_.58.0135a24: 深淵。故云猶如覩見乃至不敢習近也
T2213_.58.0135a25: 二從内外下。明内外道不知中。内外道者。始
T2213_.58.0135a26: 從唯蘊終至極無自性六個住心是也。然謂
T2213_.58.0135a27: 外道者。求心外之道不知如來内證眞實無
T2213_.58.0135a28: 盡寶藏。故云雖能遊泳其中乃至有無量寶
T2213_.58.0135a29: 王也
T2213_.58.0135b01: 三從一則下。明結歸中。一者則不入而不識
T2213_.58.0135b02: 者。兩種外道中。初外外道更不入佛法清潭
T2213_.58.0135b03: 故。敢不識其中寶玉。故云一則不入而不識
T2213_.58.0135b04: 也。二則入而不識者。次内外道適入其中雖
T2213_.58.0135b05: 游泳。不識無量莊嚴寶玉。故云二則入乃至
T2213_.58.0135b06: 所不能知也
T2213_.58.0135b07: 三從先佛下。明離一切過中。又爲二。一明牒
T2213_.58.0135b08: 經。二明隨釋
T2213_.58.0135b09: 初牒經。自可見
T2213_.58.0135b10: 二從言十下。明隨釋中。亦爲三。一明諸佛道
T2213_.58.0135b11: 同。二明除一切障。三明非因量境界
T2213_.58.0135b12: 初二。自可見
T2213_.58.0135b13: 三從故種下。明非因量境界中。種種因量
T2213_.58.0135b14: 者。諸外道二乘立因明門等校量一切。故云
| T2213_.58.0135b15: | 爾也 | 云云 |
T2213_.58.0135b17: 眞言殊異菩薩。傍指顯教三乘共菩薩也
T2213_.58.0135b18: 問若然者。何故次上既擧聲聞縁覺所證分齊
T2213_.58.0135b19: 已。而結云如是湛寂一切外道所不能知明
T2213_.58.0135b20: 知是即結縁覺所證無言説道云ト如是湛寂
T2213_.58.0135b21: 可得心。何故云指ト殊異菩薩耶。爰以解
T2213_.58.0135b22: 釋云。然亦稍離下地三執。能秡業煩惱根
T2213_.58.0135b23: 本無明種子生十二因縁。知如是甚深之法
T2213_.58.0135b24: 有佛無佛性相常爾。既指縁覺所證十二因
T2213_.58.0135b25: 縁法。而云甚深之法。爰知今湛寂者又指スト縁
T2213_.58.0135b26: 覺所證云事ヲ。然者如何 答。今以殊異菩薩
T2213_.58.0135b27: 寄齊スル
T2213_.58.0135b28: 散在。此條次上引經疏明文令釋成已。夫寄
T2213_.58.0135b29: 齊者。不違彼宗本帙之名言。而以此教殊異
T2213_.58.0135c01: 菩薩昇進分齊。始從唯蘊無我。終至極無自
T2213_.58.0135c02: 性心。一一次第寄齊之也。故言學摩訶衍
T2213_.58.0135c03: 人者。以殊異菩薩初法明道分。寄齊小乘
T2213_.58.0135c04: 初果見道之位。今亦以殊異菩薩初法明道
T2213_.58.0135c05: 之
字微妙湛然寂靜。寄齊縁覺極無言説T2213_.58.0135c06: 證位也。故疏家唯二乘所觀所斷等ヲハ。悉讓
T2213_.58.0135c07: 倶舍婆娑等而不作委悉之釋。就殊異菩薩
T2213_.58.0135c08: 之所證。經疏共委細説之也。若如所難所
T2213_.58.0135c09: 言。湛寂唯縁覺所證者不可説一切外道所
T2213_.58.0135c10: 不能知。所以然者於一切外道。有内外兩
T2213_.58.0135c11: 種外道。外之外道者斷常邪見等外道也。内
T2213_.58.0135c12: 之外道者指唯蘊以上六箇住心。是即不知
T2213_.58.0135c13: 如來内證眞實之萬徳故。名爲内之外道也。
T2213_.58.0135c14: 然所言湛寂若縁覺所證者。四個大乘諸佛
T2213_.58.0135c15: 菩薩豈不能識知彼二乘之智斷耶。既云一
T2213_.58.0135c16: 切外道所不能知。何但外之外道耳耶。爰以
T2213_.58.0135c17: 釋湛寂義之時。取三獸渡河之譬而顯三乘
T2213_.58.0135c18: 之所入淺深。然唯菩薩大香象王。獨能到其
T2213_.58.0135c19: 源底。唯縁覺者何取リ加ヘン象ノ譬ヲ耶。但可擧
T2213_.58.0135c20: 兎馬之二譬也。何況疏家明釋此中有三乘
T2213_.58.0135c21: 之人。又云菩薩悟如是法時。乃至昇沈有
T2213_.58.0135c22: 異。有何疑歟所云湛寂ヲ云縁覺耶 但至一
T2213_.58.0135c23: 偏所難。可ト三乘共菩薩云難者。自元傍
T2213_.58.0135c24: 相通スル
T2213_.58.0135c25: 指殊異菩薩云事無競者也。是故疏釋本
T2213_.58.0135c26: 經一切外道等文云。外道所不能知者。此宗
T2213_.58.0135c27: 中説有兩種外道。外外道猶如覩見清潭逆
T2213_.58.0135c28: 生怖畏不敢習近。内外道雖能遊泳其中適
T2213_.58.0135c29: 熱除垢得清涼樂。然不覺是中有無量寶王。
T2213_.58.0136a01: 一則不入而不識。二則入而不識。故云一切
| T2213_.58.0136a02: | 外道所不能知也 | 云云 |
T2213_.58.0136a04: 共入佛法之清潭中而分分游泳其中。分分
T2213_.58.0136a05: 得清涼樂。故云内外道乃至清涼樂。雖然
T2213_.58.0136a06: 一道極無猶不識無盡寶藏。況於唯蘊拔業
| T2213_.58.0136a07: | 耶。爰以大師云。顯教拂塵眞言開庫 | 云云 |
T2213_.58.0136a09: 乘共菩薩是内外道。何不入一切外道所不
T2213_.58.0136a10: 能知之内耶。既指此湛寂云一切外道所不
T2213_.58.0136a11: 能知。誠知湛寂者是全非縁覺并三乘共菩
T2213_.58.0136a12: 薩所證者也。是即正眞言殊異菩薩所證也。
T2213_.58.0136a13: 以何得知者。既雖識無盡寶藏。而非直行
T2213_.58.0136a14: 入眞言之人。若非殊異菩薩者。何等所攝
T2213_.58.0136a15: 菩薩耶。是則彼殊異菩薩。雖證得初地無盡
T2213_.58.0136a16: 寶藏。且沈自證之法愛不發利他之妙行分
T2213_.58.0136a17: 齊ヲ。且寄齊縁覺之證寂。故假無明種子生
T2213_.58.0136a18: 十二因縁等之名言也。雖然非實縁覺所觀
T2213_.58.0136a19: 十二因縁。故云此十二因縁義如稻芋等經
T2213_.58.0136a20: 廣明也。如彼天台宗等所言無作十二因縁
T2213_.58.0136a21: 義也。是以眞言跨節之眼而見之時。即不可
T2213_.58.0136a22: 思議十二因縁也。非彼小乘所説十二因縁
| T2213_.58.0136a23: | 也 | 云云 | 問若然者演密抄第三釋内外道云。 |
| T2213_.58.0136a24: | 二内外道者起自犢子部 | 云云 |
T2213_.58.0136a26: 似外道所計故云爾也。又以三獸渡河之中
T2213_.58.0136a27: 菩薩謂眞言乘殊異菩薩不得心事也。所
T2213_.58.0136a28: 以然者此三獸之譬。源從大論出。然彼論以
T2213_.58.0136a29: 象王譬三乘共菩薩。今引彼爲譬。明知是即
T2213_.58.0136b01: 顯乘菩薩也。但至然不覺是中有無量寶王
T2213_.58.0136b02: 等釋者。内外道指彼小乘犢子部得心者。彼
T2213_.58.0136b03: 聲聞等不覺菩薩所證中道實相等故云爾
T2213_.58.0136b04: 得心。有何不可耶。云何 答道理文證大旨
T2213_.58.0136b05: 如先。但至演密抄者。用不有リ宜キニ。必不可
T2213_.58.0136b06: 依用。所以然者違經疏故。所謂經爲顯非九
T2213_.58.0136b07: 種住心之所知。而説如是湛寂一切外道所
T2213_.58.0136b08: 不能知。疏承此文云。此宗中説有兩種外
T2213_.58.0136b09: 道。外外道猶如覩見清潭。逆生怖畏不敢習
T2213_.58.0136b10: 進。内外道雖能遊泳其中。適熱除垢得清涼
| T2213_.58.0136b11: | 樂。不覺是中有無量寶王 | 云云 |
T2213_.58.0136b13: 云内外道耶。若如彼義者辟支佛覺知スト無盡
T2213_.58.0136b14: 寶王可云歟。故知彼釋大違經疏并宗義
T2213_.58.0136b15: 故。不可依用者也。次至三獸渡河譬源從大
T2213_.58.0136b16: 論出故。是可顯教菩薩云難者。引大論等隨
| T2213_.58.0136b17: | 宜轉用成立密義。是即疏家常習也 | 云云 |
T2213_.58.0136b19: 惠生。二明解脱蘊等。三明過二乘境界
T2213_.58.0136b20: 初中。又爲三。一明心住蘊中。二明離著惠生
T2213_.58.0136b21: 由。三明修離著方便
T2213_.58.0136b22: 初中。校牒可云。祚密主彼出世間心住蘊中
| T2213_.58.0136b23: | 者 | 云云 |
T2213_.58.0136b25: 心未顯現。故云未名眞淨菩提心也。蓮華已
T2213_.58.0136b26: 離泥濁喩破人執。未出水中喩不離法執。故
T2213_.58.0136b27: 云如蓮華乃至住蘊中也。出世間心者指初
T2213_.58.0136b28: 法明道位。然此菩薩心尚住法執中。故云住
T2213_.58.0136b29: 蘊中也。以行者於瑜伽中等者。以猶謂也。行
T2213_.58.0136c01: 者等者指殊異菩薩也。於瑜伽中者指三密
T2213_.58.0136c02: 瑜伽也。湛寂之心等者。住
字本不生湛寂T2213_.58.0136c03: 靜。無上求下化之心。依之自證圓明雖已明
T2213_.58.0136c04: 朗。渉利他事對根境識之時。此等諸法尚當
T2213_.58.0136c05: 心生覺觀。故厭有爲法著無爲法也。故云於
T2213_.58.0136c06: 瑜伽中乃至著無爲法也
T2213_.58.0136c07: 二從然以下。明離著惠生所由中。菩提心勢
T2213_.58.0136c08: 力者。指如實大菩提心也。依此大菩提心之
T2213_.58.0136c09: 勢力故。任運雖不由他教道離著惠生也。故
T2213_.58.0136c10: 云然以菩提心勢力自然不由他教也
T2213_.58.0136c11: 三從有如下。明修離著方便中。又二。一明五
T2213_.58.0136c12: 喩別釋。二明小眞不同
T2213_.58.0136c13: 初中。有如是惠者。依菩提心勢力自然生離
T2213_.58.0136c14: 著惠也。發起其心者。從自證圓明中發起
T2213_.58.0136c15: 離著智心也。修離著方便者。聚沫等五喩
T2213_.58.0136c16: 也。觀察無性空者。離五蘊之法執住
字本T2213_.58.0136c17: 不生之大空三昧也 初句觀察聚沫等者。水
T2213_.58.0136c18: 多漲聚中。四方風同時吹來。與水和合故生
T2213_.58.0136c19: 聚沫。故大論三十一云 如四方風和合扇水
| T2213_.58.0136c20: | 則生沫聚。四大和合成色亦如是 | 云云 |
T2213_.58.0136c22: 一一次第推求。都實體不可得也。從縁生衆
T2213_.58.0136c23: 色亦如是。微塵計モ諦觀無不從縁生。以從
T2213_.58.0136c24: 縁生故無生無滅。都無自性。是即色本不生
T2213_.58.0136c25: 義。所謂
字大空也。字大空者自性清淨T2213_.58.0136c26: 大菩提心也。故云初句觀察聚沫乃至即是
| T2213_.58.0136c27: | 也本不生也 | 云云 |
T2213_.58.0136c29: 時 是即暴雨常降時也。如此暴雨之時。隨
T2213_.58.0137a01: 雨之足。即水上浮泡生。唯是暴雨爲因水面
T2213_.58.0137a02: 爲縁而所生也。然從雨生耶。從水生耶。從雨
T2213_.58.0137a03: 水和合生耶。雨水離而生耶。如此四句推
T2213_.58.0137a04: 見。都雖無從來。而從衆縁生不可思議。故
T2213_.58.0137a05: 云如夏時乃至都無起滅也。情塵和合者。情
T2213_.58.0137a06: 謂六情。塵謂六塵也。如此從根塵和合而受
T2213_.58.0137a07: 生。此受亦四句權見。都從來不可得不生不
T2213_.58.0137a08: 滅。是即受本來不生也。受本不生者所謂
T2213_.58.0137a09: 字本不生大空三昧。自性清淨大菩提心也
| T2213_.58.0137a10: | 云云 |
T2213_.58.0137a12: 二日各
T2213_.58.0137a13: 有如水假見。是名爲陽炎。都雖無實體而可
T2213_.58.0137a14: 見。依之渇水者迷誤頻求行亦頻彌遠行。終
T2213_.58.0137a15: 無得實水。故云如春月地氣乃至勤去之彌
T2213_.58.0137a16: 遠也。不知從縁生法本來無自性故。頻取男
T2213_.58.0137a17: 女怨親等想。馳求奔走。想陰亦如是都無
T2213_.58.0137a18: 實體。若悟縁生無性住
字本不生之時。想T2213_.58.0137a19: 蘊本來不生。是即無自性大菩提心也。故
T2213_.58.0137a20: 云衆生亦再乃至即想本不生也。大論第六
T2213_.58.0137a21: 云。焔者。焔如日光風動塵故。曠野中如野
T2213_.58.0137a22: 馬。無智人初見謂爲水。男相女相亦如是。結
T2213_.58.0137a23: 使煩惱日光諸行塵邪憶念風。生死曠野中
| T2213_.58.0137a24: | 轉。無智者謂爲一相。爲男爲女。是名焔 | 云云 |
T2213_.58.0137a26: 心堅實。故云如人求芭蕉乃至亦不可得。行
T2213_.58.0137a27: 陰亦爾一微渉於動境等者。去來遷變刹那
T2213_.58.0137a28: 無不從縁生。如此從縁生從縁滅。即是覺知
T2213_.58.0137a29: 縁謝即滅機興即生即事而眞無有終盡之
T2213_.58.0137b01: 時。行蘊本來不生不滅。是即無自性大菩提
T2213_.58.0137b02: 心也。故云行陰亦爾乃至即是行本不生也｣
T2213_.58.0137b03: 問曰。經芭蕉先説。疏陽炎後説。有何意耶
T2213_.58.0137b04: 答。經意。聚沫浮泡芭蕉三喩。雖無實體
T2213_.58.0137b05: 而可見有對。故先一雙説之。陽炎幻等但有
T2213_.58.0137b06: 名無實可見無對故。彼ヲ後ニ一雙説之。然疏
T2213_.58.0137b07: 依五陰次第配釋之時。想陰非有體質礙法
T2213_.58.0137b08: 故。以無對無實譬想陰。以有對可見譬行陰
| T2213_.58.0137b09: | 去來生滅也 | 云云 |
T2213_.58.0137b11: 聞惑蔽人之心令作違愛怨親等之思。故云
T2213_.58.0137b12: 如世間呪術乃至現種種未曾有也。識陰亦
T2213_.58.0137b13: 爾等者。大論云。識界者内外六入和合故生
T2213_.58.0137b14: 六覺。名爲識。以内縁力大故名爲眼識。乃
| T2213_.58.0137b15: | 至名爲意識 | 云云 |
T2213_.58.0137b17: 先生意故縁法生意 問曰。前意已滅云何
T2213_.58.0137b18: 能生後識 答曰。意有二種。一者念念生
T2213_.58.0137b19: 滅。二者心相續名爲一。爲是相續心故諸心
T2213_.58.0137b20: 名爲一意。是故依意而生識。無意識難解
T2213_.58.0137b21: 故。九十六種外道不説依意故生識。但以依
| T2213_.58.0137b22: | 神爲本 | 云云 |
| T2213_.58.0137b24: | 三界唯一心心外無別法 | 云云 |
T2213_.58.0137b26: 得。從過現未來而不來去。從八方上下亦不
T2213_.58.0137b27: 來去。去來不可得故生滅一異亦不可得。故
T2213_.58.0137b28: 知此從縁生一念無明當體不可思議。不可
T2213_.58.0137b29: 思議故言語道斷無自性。以無自性故本來
T2213_.58.0137c01: 清淨。以本來清淨故即是眞淨大菩提心金
T2213_.58.0137c02: 剛不壞之妙體也。故云識陰亦爾乃至無自
T2213_.58.0137c03: 性故亦復本不生也
T2213_.58.0137c04: 二從聲聞下。明小與密不同中。聲聞經中者
T2213_.58.0137c05: 指諸阿含部之諸小乘經。雖説此五喩而意
T2213_.58.0137c06: 明無我者。從一我出生無量我分故。對治
T2213_.58.0137c07: 一我枝末自然一枯杚。故以五喩觀破一一
T2213_.58.0137c08: 我。是故大論第三十五云。問曰。如我乃至
T2213_.58.0137c09: 知見者見者。爲是一事爲各各異。答曰皆是
T2213_.58.0137c10: 一我。但以隨事爲異。於五衆中我我所心起
T2213_.58.0137c11: 故名爲我。五和合中主故名爲衆生。命根成
T2213_.58.0137c12: 就故名爲壽者命者。能起衆事如父母生子
T2213_.58.0137c13: 名爲生者。乳哺衣食因縁得長。是故名養育。
T2213_.58.0137c14: 五衆十二入十八界等諸法因縁。是衆法有數。
T2213_.58.0137c15: 故名衆數。行人法故名爲人。手足能有所作
T2213_.58.0137c16: 名爲作者。力能役他故名使作者。能造後世
T2213_.58.0137c17: 罪福業故名能起者。令他起後世罪福業故
T2213_.58.0137c18: 名使起者。後身受罪福果報故名受者。令他
T2213_.58.0137c19: 受苦樂是名使受者。目覩色名爲見者。五識
T2213_.58.0137c20: 知名爲知者。復次用眼見色以五邪見觀五
T2213_.58.0137c21: 衆。用世間出世間正見觀諸法。是名見者。所
T2213_.58.0137c22: 謂眼根五邪見世間也。正見無漏見是名見
T2213_.58.0137c23: 者。餘四根所知及意識所知。通名知者。如是
T2213_.58.0137c24: 諸法皆説是神。此神十方三世諸佛及諸賢
T2213_.58.0137c25: 聖求之不可得。但憶想分別強爲其名。諸法
T2213_.58.0137c26: 亦如是。皆空無實假爲其名。略説則十六。廣
| T2213_.58.0137c27: | 説則無量。隨事起名 | 云云 |
T2213_.58.0137c29: 我也。今此中五喩等者。指眞言意明諸蘊
T2213_.58.0138a01: 性空者。離法執也
T2213_.58.0138a02: 二從如觀下。明解脱蘊等中。三。一明離十八
T2213_.58.0138a03: 界。二明離能執所執。三明證寂然界
T2213_.58.0138a04: 初中。即引牒可云。謂蘊處界能執所執皆離
| T2213_.58.0138a05: | 法性。如是證寂然界。是名出世間心者 | 云云 |
T2213_.58.0138a07: 者。結前句也。如觀五蘊無性者。十二入八界
T2213_.58.0138a08: 等皆悉可觀故也。故云當知十二入乃至應
T2213_.58.0138a09: 廣分別説也
T2213_.58.0138a10: 二從如大下。明離能執所執中。如大般若中
T2213_.58.0138a11: 等者。大品大般若經等中。始從五蘊等諸
T2213_.58.0138a12: 法。終至種智菩提。廣歴諸法明性相二空。故
T2213_.58.0138a13: 云爾也
T2213_.58.0138a14: 三從行者下。明證寂然界中。行者如是等
T2213_.58.0138a15: 者。所云行者等者指殊異行者也。如是觀
T2213_.58.0138a16: 察者指如上諸觀也。無性門者大菩提心無
T2213_.58.0138a17: 自性門也。達諸法即空者
字本不生大空T2213_.58.0138a18: 三昧也。得離一重法倒者。度六十心等一重
T2213_.58.0138a19: 麁妄執故云爾也。了知心性如是者。了知心
T2213_.58.0138a20: 無自性故云爾也。不爲蘊界等者。於十八界
T2213_.58.0138a21: 能執所執人法二執。皆悉斷離。證
字本不T2213_.58.0138a22: 生寂然界。所謂初法明道大菩提心是也。故
T2213_.58.0138a23: 云爲蘊界處乃至證寂然界也
T2213_.58.0138a24: 三從證此下。明過二乘境中。又二。一明譬
T2213_.58.0138a25: 喩。二明合譬
T2213_.58.0138a26: 初中。如蓮華雖未開敷等者。開敷喩未昇法
T2213_.58.0138a27: 明道位。稍出清流之上者。喩離法執也
T2213_.58.0138a28: 二從行者下。明譬中。出世間心者指初法明
| T2213_.58.0138a29: | 道也 | 云云 |
T2213_.58.0138b02: 牒經。二明隨釋
T2213_.58.0138b03: 初牒經。自可見
T2213_.58.0138b04: 二從如前下。明隨釋中。又三。一明順世八
T2213_.58.0138b05: 心。二明違世八心。三明能離人
T2213_.58.0138b06: 初中。如前所説等者。指當卷初。始從種子
T2213_.58.0138b07: 心至第八無畏依名順世八心。是隨順外道
T2213_.58.0138b08: 凡夫世間妄法故云爾也
T2213_.58.0138b09: 二從若三下。明違世八心中。於第八無畏依
T2213_.58.0138b10: 中。聞三寶眞歸依處。即能信受。從此已來
T2213_.58.0138b11: 至四果支佛果位。名違世八心。是即違越外
T2213_.58.0138b12: 道凡夫世間妄法故云爾也。故云如前所説
T2213_.58.0138b13: 種子乃至生十二因縁名違世八心也。或可
T2213_.58.0138b14: 就見道等者。前十五心爲見道。第十六心爲
T2213_.58.0138b15: 修道。於此見道修道位各作八心。故云或可
T2213_.58.0138b16: 就見修道等諸位分之各自有八心也。然等
T2213_.58.0138b17: 者。於聲聞乘有七賢七聖位。於如此等一一
T2213_.58.0138b18: 諸位。委細分別。各可有八心。故云等也
T2213_.58.0138b19: 三從大乘下。明能離人中。又三。一明殊異菩
T2213_.58.0138b20: 薩。二明常途菩薩。三重約殊異明義
T2213_.58.0138b21: 初中。大乘行人者指眞言乘殊異菩薩。了達
T2213_.58.0138b22: 諸蘊性空者。諸蘊性相即
字大空故云爾T2213_.58.0138b23: 也。於一切法中等者。指蘊界處等一切諸法
T2213_.58.0138b24: 也。我蘊兩倒者。我者人我即人執也。蘊者
T2213_.58.0138b25: 五蘊各各法體即法執也。超度如此二種業
T2213_.58.0138b26: 煩惱。證法明道位。故云雙離違順乃至超
T2213_.58.0138b27: 越一劫瑜祇行也。即是觀行應理之人者。觀
T2213_.58.0138b28: 行者所謂三密現行也。應理者六大無礙名
T2213_.58.0138b29: 爲應理也
T2213_.58.0138c01: 二從依常下。明常途菩薩中。依常途者。言次
T2213_.58.0138c02: 上約殊異菩薩委悉釋之。故以復次義。若證
T2213_.58.0138c03: 寂然界位ヲ約常途諸教菩薩而解釋者。從初
T2213_.58.0138c04: 發心以來經一大阿僧祇劫。然後可ト證此寂
T2213_.58.0138c05: 然界ヲ釋成也
T2213_.58.0138c06: 三從今祕下。重約殊異菩薩明義中。但度此
T2213_.58.0138c07: 一重等者。超二乘境界故云爾也
T2213_.58.0138c08: 六從瑜伽下。明瑜祇義中。瑜祇者梵語翻
T2213_.58.0138c09: 相應隨男女聲有二義。如文可見。依常途
T2213_.58.0138c10: 解者。自可見。恐繁不記之。行者未過此劫
T2213_.58.0138c11: 者。殊異行者未超過此初劫位。與辟支佛相
T2213_.58.0138c12: 似セリト釋成也。爾時心滯無爲法等。若不超度
T2213_.58.0138c13: 此初劫時。心著無爲法相。若此人失三密方
T2213_.58.0138c14: 便。墮二乘地可證小涅槃。雖然以金剛不壞
T2213_.58.0138c15: 大菩提心勢力故。還能發起スト本誓悲願釋成
T2213_.58.0138c16: 也。從此以後三乘等者。二乘證小涅槃留當
T2213_.58.0138c17: 位。菩薩獨進發起大悲方便而昇進後位。故
T2213_.58.0138c18: 云三乘逕路始分也。然所觀人法等者。殊異
T2213_.58.0138c19: 菩薩所觀人法也。言成實所明偏眞理。與此
T2213_.58.0138c20: 菩薩三平等觀解一往相似故。寄齊如ク此釋
T2213_.58.0138c21: 成也。故云然所觀人法倶空乃至作此平等
T2213_.58.0138c22: 觀耳
T2213_.58.0138c23: 七從故以下。明總結中。故以三乘上中下者。
T2213_.58.0138c24: 菩薩爲上。辟支佛爲中。聲聞爲下也。出世間
T2213_.58.0138c25: 心者。聲聞解了唯蘊無我時名出世間心。縁
T2213_.58.0138c26: 覺秡十二因縁業煩惱株杌名出世間心。菩
T2213_.58.0138c27: 薩超越我蘊兩倒至初法明道位名出世間心
T2213_.58.0138c28: 也。至如此位名一僧祇劫。故云故以三乘乃
T2213_.58.0138c29: 至合論一僧祇劫也。至第二僧祇等者。初僧
T2213_.58.0139a01: 祇間菩薩湛寂之偏相似二乘無言説故。所
T2213_.58.0139a02: 所寄齊明其分位。從第二僧祇以去無寄齊
T2213_.58.0139a03: 之分故。永異二乘也。故云第二僧祇乃與二
T2213_.58.0139a04: 乘異也
T2213_.58.0139a05: 問曰。所言證寂界何等人所證耶 答。是又
| T2213_.58.0139a06: | 眞言殊異菩薩所證也 | 云云 | 問。若然者。何 |
T2213_.58.0139a08: 是寂然界。若失方便多墮二乘地證小涅槃。
T2213_.58.0139a09: 然以菩提心勢力還能起悲願。從此以後三乘
| T2213_.58.0139a10: | 云云 |
T2213_.58.0139a12: 菩薩七地沈空與辟支佛無言三昧。其分齊
T2213_.58.0139a13: 相似。故指之而云證寂然界可得心也。然
T2213_.58.0139a14: 七地以前三乘共ニ同ク入空ノ位故云證寂然界。
T2213_.58.0139a15: 七地以去菩薩漸發起悲願故云三乘
T2213_.58.0139a16: 分也。是故釋云然所觀人法倶空與成實諸宗
T2213_.58.0139a17: 未甚懸絶也。何況經一大阿僧企劫之釋云フ
T2213_.58.0139a18: 顯教菩薩ナリト事無競者哉。若眞言乘菩薩豈
T2213_.58.0139a19: 經如是劫數耶。云何 答曰。能能斷簡解釋
T2213_.58.0139a20: 始終前後者。明證自朗也。所以然者。疏云
T2213_.58.0139a21: 行者如是觀察時從無性門達諸法即空得離
T2213_.58.0139a22: 一重法倒者。所言行者等者。是指殊異行
T2213_.58.0139a23: 者也。無性門者。以聚沫等五喩。觀蘊界入
T2213_.58.0139a24: 等無自性。通達
字門大空三昧斷離法執T2213_.58.0139a25: 也。故云得離一重法倒也。了知心性如是等
T2213_.58.0139a26: 者。了知自心本來
字本不生之心性時。自T2213_.58.0139a27: 然遠離能執所執等之動搖。證初法明道位。
T2213_.58.0139a28: 故云了知心性乃至故證寂然界也。又云。依
T2213_.58.0139a29: 常途解釋。是菩薩從發心以來經一大阿僧
T2213_.58.0139b01: 祇劫。方證如是寂然界。今祕密宗但度此一
T2213_.58.0139b02: 重妄執。即是超一阿僧祇劫。行者未過此劫
| T2213_.58.0139b03: | 與辟支佛位齊時。名爲極無言説處 | 云云 |
T2213_.58.0139b05: 八心及我蘊兩倒二種業煩惱網。是名超越
T2213_.58.0139b06: 一劫瑜祇行者。是則定判眞言門殊異菩薩
T2213_.58.0139b07: 所離所證畢。其次ニ依常途解釋等者。眞言
T2213_.58.0139b08: 門殊異菩薩所證如此。若依常途顯教菩薩
T2213_.58.0139b09: 言之者。經一大阿僧祇劫然後可ト證此寂然
T2213_.58.0139b10: 界。且ク一往擬釋也。以此釋意明知。自餘
T2213_.58.0139b11: 釋義是皆悉付殊異菩薩始終釋也。然者無
T2213_.58.0139b12: 疑。經一大阿僧祇劫者常途顯教菩薩也。然
T2213_.58.0139b13: 不論劫數。雖一日一時。離違順八心我蘊兩
T2213_.58.0139b14: 倒即名クト殊異菩薩超越一劫瑜祇ト行釋成
T2213_.58.0139b15: 也。若上所言證寂然界菩薩自本顯教菩薩
T2213_.58.0139b16: 者何ソ事新言依常途解釋等耶。是即疏家
T2213_.58.0139b17: 遠鑑末學之錯誤。如是作顯密簡別之釋者
T2213_.58.0139b18: 也。然後今祕密宗等者。復重擧殊異大菩薩
T2213_.58.0139b19: 行證。所謂雖證寂然界。以菩提心勢力故不
T2213_.58.0139b20: 墮二乘地發起悲願。故云超一阿僧祇劫等也。
T2213_.58.0139b21: 行者未過此劫等者。著寂然界未發起悲願故
T2213_.58.0139b22: 云爾也。此分位相似縁覺無言説處。故云極
T2213_.58.0139b23: 無言説處。云證寂然界也。是故結釋上件之
T2213_.58.0139b24: 意云。爾時心滯無爲法相若失方便多墮二
T2213_.58.0139b25: 乘地證小涅槃。然以菩提心勢力還能發起
| T2213_.58.0139b26: | 悲願。從此以後三乘 | 云云 |
T2213_.58.0139b28: 密方便昇進後位。故云爾也。次成實諸宗
T2213_.58.0139b29: 未甚懸絶等者。且取證寂之偏也。三平等
T2213_.58.0139c01: 觀解相似但空偏眞觀解故。且以法門分齊
T2213_.58.0139c02: 而寄齊。故云爾也。故知上來諸文只是以殊
T2213_.58.0139c03: 異菩薩三平等所證寄齊辟支佛偏眞所證之
| T2213_.58.0139c04: | 位。故名證寂然界也 | 云云 |
T2213_.58.0139c06: 業因種心者。驎角之所證部行之所行。觀因
T2213_.58.0139c07: 縁於十二。厭生死乎四五。見彼花葉覺四
T2213_.58.0139c08: 相之無常。住此林落證三昧於無言。業煩
T2213_.58.0139c09: 惱株杌猶此而拔。無明種子因之而斷。爪犢
T2213_.58.0139c10: 遥望不近。建聲何得窺窬。遊泳堪寂之潭。優
T2213_.58.0139c11: 遊無爲之宮。自然尸羅無授而具。無師智
T2213_.58.0139c12: 慧自我而獲。三十七品不由他悟。蘊處界善
T2213_.58.0139c13: 不待藍色。身通度人不用言語。大悲闕無方
| T2213_.58.0139c14: | 便不具。但自盡苦證得寂滅 | 云云 | 問曰。説此 |
T2213_.58.0139c16: 拔業因種住心經論文證如何。答。經云縁覺
T2213_.58.0139c17: 拔業煩惱株杌無明種子生十二因縁。離建
T2213_.58.0139c18: 立宗等。如是湛寂一切外道所不能知。先佛
| T2213_.58.0139c19: | 宣説離一切過 | 云云 |
| T2213_.58.0139c21: | 是名縁覺三昧道 | 云云 |
| T2213_.58.0139c22: | 所説眞言摧害於諸過 | 云云 |
| T2213_.58.0139c24: | 三昧分異。淨除於業生等 | 云云 |
| T2213_.58.0139c25: | 十二因縁等 | 云云 |
| T2213_.58.0139c27: | 瑜祇行 | 云云 |
T2213_.58.0139c29: 二從經云下。明第二劫中。分爲二。一明他縁
| T2213_.58.0140a01: | 乘。二明覺心不生心 | 矣 |
T2213_.58.0140a03: 初牒經。自可見
T2213_.58.0140a04: 二從即是下。明隨釋中。自三。一明他縁乘名
T2213_.58.0140a05: 義。二明觀法無我性。三明觀頼耶知自性
T2213_.58.0140a06: 初中。又二。一明竅定第一劫法體。二明擧梵
T2213_.58.0140a07: 語顯二義
T2213_.58.0140a08: 初中。即是明第二重等者。對初劫故云第二
T2213_.58.0140a09: 重也。觀法無我性者。初劫時既離人執已。故
T2213_.58.0140a10: 至此劫無論人我。但觀法無我性也。然於此
T2213_.58.0140a11: 劫中。雖有他縁覺心兩住心之淺深不同。共
T2213_.58.0140a12: 明人法無我畢竟不生義故合爲第二劫也
| T2213_.58.0140a13: | 云云 |
T2213_.58.0140a15: 他縁乘二釋無縁乘
T2213_.58.0140a16: 初中。又五。一明所發誓願。二明行菩薩道。三
T2213_.58.0140a17: 明所度堪否。四名種種方便。五明結歸
T2213_.58.0140a18: 初中。所謂他縁乘者等者。以大慈悲普縁法
T2213_.58.0140a19: 界衆生苦樂之相。令拔苦與樂。故云他縁。搆
T2213_.58.0140a20: 六度舟車於生死之水陸。運載自他機根於
T2213_.58.0140a21: 廢詮之宮都。故云乘。故大師御釋云。縁
T2213_.58.0140a22: 法界有情故他縁。簡聲獨羊鹿故大名運自
| T2213_.58.0140a23: | 他乎圓性故曰乘 | 云云 |
T2213_.58.0140a25: 云平等廣覆法界故云大也。如大論第三十
T2213_.58.0140a26: 四云。如提婆達多。欲令足下有千輻相輪
T2213_.58.0140a27: 故。以鐵作摸燒而爍之。爍已足壞身惱大
T2213_.58.0140a28: 呼。爾時阿難聞已涕泣白佛。我兄欲死。願
T2213_.58.0140a29: 佛哀救 佛即伸手就摩其身發至誠言。我看
T2213_.58.0140b01: 羅睺羅與提婆達多等者。彼痛當滅。是時
T2213_.58.0140b02: 提婆達多衆痛即除。執手觀之知是佛手。便
T2213_.58.0140b03: 作是言。淨飯王子以此醫術足自生活 佛告
T2213_.58.0140b04: 阿難。汝觀提婆達多不。用心如是云何可
T2213_.58.0140b05: 度。若好世人則無是咎。如是衆生若以世樂
T2213_.58.0140b06: 不得度也。乃至以是故説聞佛名有得道者
| T2213_.58.0140b07: | 有不得者 | 云云 |
T2213_.58.0140b09: 擧後誓者。前願自顯。故擧誓攝願也。適雖有
T2213_.58.0140b10: 願。若無誓者悉無剋成大願。即如云設我得
T2213_.58.0140b11: 佛十方衆生至心信樂欲生我國。乃至十念
| T2213_.58.0140b12: | 私云 願也 | 若不生者不取正覺 | 私云 誓也 | 以是義故四弘誓 |
T2213_.58.0140b14: 諸善福。若無誓願無能成大事。故大論第
T2213_.58.0140b15: 七。問曰。諸菩提行業清淨自得淨報。何以
T2213_.58.0140b16: 要須立願然後得之。譬如田家得穀。豈復待
T2213_.58.0140b17: 願。答曰。作福無願無所成立。願爲導御。能
T2213_.58.0140b18: 有所成。譬如銷金隨師而作金無定也。復次
T2213_.58.0140b19: 莊嚴佛界事大。獨行功徳不能成故要須願
T2213_.58.0140b20: 力。譬如牛力雖能挽車。要須御者能有所至。
T2213_.58.0140b21: 淨世界願亦如是。福徳如牛願如御者。問
T2213_.58.0140b22: 曰。若不作願不得福耶 答。雖得不如有
T2213_.58.0140b23: 願。願能助福。常念所行福徳増長 問曰。若
T2213_.58.0140b24: 作願得報。如人作十惡不願地獄。亦不應得
T2213_.58.0140b25: 地獄報 答曰。罪福雖有定報。但作願者修
T2213_.58.0140b26: 少福。有願力故得大果報。乃至一切衆生皆
T2213_.58.0140b27: 願樂無願苦者。是故不願地獄。以是故福有
| T2213_.58.0140b28: | 無量報。罪報有量 | 云云 |
| T2213_.58.0140c01: | 等大誓也 | 云云 |
| T2213_.58.0140c03: | 御本云 | 元徳二 | 庚 午 | 潤六月十七日點了 |
T2213_.58.0140c05:
T2213_.58.0140c06:
T2213_.58.0140c07:
T2213_.58.0140c08:
T2213_.58.0140c09: 沙門阿寂紀
| T2213_.58.0140c10: | 釋入眞言門住心品第一之餘 | 經一 疏二 |
T2213_.58.0140c12: 爲二明能爲
T2213_.58.0140c13: 初中。爲法界者。不爲一衆生不爲二衆生。乃
T2213_.58.0140c14: 至不爲百千萬億那由他衆生。爲盡空法界
T2213_.58.0140c15: 一切衆生而發心修菩薩道。故云爲法界也。
T2213_.58.0140c16: 衆生者。其義如上釋。雖衆生無量不出三
T2213_.58.0140c17: 種。所謂如大論四十五云。衆生有三分。一
T2213_.58.0140c18: 者正定必入涅槃。二者邪定必入惡道。三者
| T2213_.58.0140c19: | 不定。於必定者中當最大故名摩訶薩 | 云云 | ｣ |
T2213_.58.0140c21: 薩行無量無邊不出四攝四無量六度等。所
T2213_.58.0140c22: 謂大論八十八云。復次須菩提。我以佛眼
T2213_.58.0140c23: 觀十方世界如恒河沙等國土中諸菩薩摩訶
T2213_.58.0140c24: 薩。以四事攝取衆生。何等四 布施愛語利
T2213_.58.0140c25: 行同事。云何菩薩以布施攝取衆生。須菩
T2213_.58.0140c26: 提。菩薩以二種施攝取衆生。財施法施。何等
T2213_.58.0140c27: 財施攝取衆生。須菩提。菩薩摩訶薩以金銀
T2213_.58.0140c28: 瑠璃頗梨眞珠珂貝珊瑚等諸寶物。或以飮
T2213_.58.0140c29: 食衣服臥具房舍燈燭花香瓔珞。若男若女
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