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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0140a01: 乘。二明覺心不生心
T2213_.58.0140a02: 初中。又二。一明牒經。二明隨釋
T2213_.58.0140a03: 初牒經。自可見
T2213_.58.0140a04: 二從即是下。明隨釋中。自三。一明他縁乘名
T2213_.58.0140a05: 義。二明觀法無我性。三明觀頼耶知自性
T2213_.58.0140a06: 初中。又二。一明竅定第一劫法體。二明擧梵
T2213_.58.0140a07: 語顯二義
T2213_.58.0140a08: 初中。即是明第二重等者。對初劫故云第二
T2213_.58.0140a09: 重也。觀法無我性者。初劫時既離人執已。故
T2213_.58.0140a10: 至此劫無論人我。但觀法無我性也。然於此
T2213_.58.0140a11: 劫中。雖有他縁覺心兩住心之淺深不同。共
T2213_.58.0140a12: 明人法無我畢竟不生義故合爲第二劫也
T2213_.58.0140a13: 云云
T2213_.58.0140a14: 二從梵音下。明擧梵語顯二義中。又二。一釋
T2213_.58.0140a15: 他縁乘二釋無縁乘
T2213_.58.0140a16: 初中。又五。一明所發誓願。二明行菩薩道。三
T2213_.58.0140a17: 明所度堪否。四名種種方便。五明結歸
T2213_.58.0140a18: 初中。所謂他縁乘者等者。以大慈悲普縁法
T2213_.58.0140a19: 界衆生苦樂之相。令拔苦與樂。故云他縁。搆
T2213_.58.0140a20: 六度舟車於生死之水陸。運載自他機根於
T2213_.58.0140a21: 廢詮之宮都。故云乘。故大師御釋云。縁
T2213_.58.0140a22: 法界有情故他縁。簡聲獨羊鹿故大名運自
T2213_.58.0140a23: 他乎圓性故曰乘云云謂發平等大誓者。總發
T2213_.58.0140a24: 四弘誓願。別立大悲闡提之誓。怨親齊救。故
T2213_.58.0140a25: 云平等廣覆法界故云大也。如大論第三十
T2213_.58.0140a26: 四云。如提婆達多。欲令足下有千輻相輪
T2213_.58.0140a27: 故。以鐵作摸燒而爍之。爍已足壞身惱大
T2213_.58.0140a28: 呼。爾時阿難聞已涕泣白佛。我兄欲死。願
T2213_.58.0140a29: 佛哀救 佛即伸手就摩其身發至誠言。我看
T2213_.58.0140b01: 羅睺羅與提婆達多等者。彼痛當滅。是時
T2213_.58.0140b02: 提婆達多衆痛即除。執手觀之知是佛手。便
T2213_.58.0140b03: 作是言。淨飯王子以此醫術足自生活 佛告
T2213_.58.0140b04: 阿難。汝觀提婆達多不。用心如是云何可
T2213_.58.0140b05: 度。若好世人則無是咎。如是衆生若以世樂
T2213_.58.0140b06: 不得度也。乃至以是故説聞佛名有得道者
T2213_.58.0140b07: 有不得者云云如是怨親平等敕齊故云平等
T2213_.58.0140b08: 也。誓者具應云誓願也。然願在前。誓在後。仍
T2213_.58.0140b09: 擧後誓者。前願自顯。故擧誓攝願也。適雖有
T2213_.58.0140b10: 願。若無誓者悉無剋成大願。即如云設我得
T2213_.58.0140b11: 佛十方衆生至心信樂欲生我國。乃至十念
T2213_.58.0140b12: 私云
願也
若不生者不取正覺私云
誓也
以是義故四弘誓
T2213_.58.0140b13: 願中一一云誓願也。菩薩適發菩提心雖行
T2213_.58.0140b14: 諸善福。若無誓願無能成大事。故大論第
T2213_.58.0140b15: 七。問曰。諸菩提行業清淨自得淨報。何以
T2213_.58.0140b16: 要須立願然後得之。譬如田家得穀。豈復待
T2213_.58.0140b17: 願。答曰。作福無願無所成立。願爲導御。能
T2213_.58.0140b18: 有所成。譬如銷金隨師而作金無定也。復次
T2213_.58.0140b19: 莊嚴佛界事大。獨行功徳不能成故要須願
T2213_.58.0140b20: 力。譬如牛力雖能挽車。要須御者能有所至。
T2213_.58.0140b21: 淨世界願亦如是。福徳如牛願如御者。問
T2213_.58.0140b22: 曰。若不作願不得福耶 答。雖得不如有
T2213_.58.0140b23: 願。願能助福。常念所行福徳増長 問曰。若
T2213_.58.0140b24: 作願得報。如人作十惡不願地獄。亦不應得
T2213_.58.0140b25: 地獄報 答曰。罪福雖有定報。但作願者修
T2213_.58.0140b26: 少福。有願力故得大果報。乃至一切衆生皆
T2213_.58.0140b27: 願樂無願苦者。是故不願地獄。以是故福有
T2213_.58.0140b28: 無量報。罪報有量云云以此等因縁故。此教
T2213_.58.0140b29: 一切菩薩先發平等本誓願也。故云謂發平
T2213_.58.0140c01: 等大誓也云云
T2213_.58.0140c02: 妙印鈔卷第十四
T2213_.58.0140c03:   御本云元徳二
潤六月十七日點了
T2213_.58.0140c04:
T2213_.58.0140c05:
T2213_.58.0140c06:
T2213_.58.0140c07:
T2213_.58.0140c08: 妙印鈔卷第十五
T2213_.58.0140c09:  沙門阿寂紀 
T2213_.58.0140c10:   釋入眞言門住心品第一之餘經一
疏二
T2213_.58.0140c11: 二從爲法下。明行菩薩道中。又二。一明所
T2213_.58.0140c12: 爲二明能爲
T2213_.58.0140c13: 初中。爲法界者。不爲一衆生不爲二衆生。乃
T2213_.58.0140c14: 至不爲百千萬億那由他衆生。爲盡空法界
T2213_.58.0140c15: 一切衆生而發心修菩薩道。故云爲法界也。
T2213_.58.0140c16: 衆生者。其義如上釋。雖衆生無量不出三
T2213_.58.0140c17: 種。所謂如大論四十五云。衆生有三分。一
T2213_.58.0140c18: 者正定必入涅槃。二者邪定必入惡道。三者
T2213_.58.0140c19: 不定。於必定者中當最大故名摩訶薩云云
T2213_.58.0140c20: 二從行下。明能爲中。行菩薩道者。夫雖菩
T2213_.58.0140c21: 薩行無量無邊不出四攝四無量六度等。所
T2213_.58.0140c22: 謂大論八十八云。復次須菩提。我以佛眼
T2213_.58.0140c23: 觀十方世界如恒河沙等國土中諸菩薩摩訶
T2213_.58.0140c24: 薩。以四事攝取衆生。何等四 布施愛語利
T2213_.58.0140c25: 行同事。云何菩薩以布施攝取衆生。須菩
T2213_.58.0140c26: 提。菩薩以二種施攝取衆生。財施法施。何等
T2213_.58.0140c27: 財施攝取衆生。須菩提。菩薩摩訶薩以金銀
T2213_.58.0140c28: 瑠璃頗梨眞珠珂貝珊瑚等諸寶物。或以飮
T2213_.58.0140c29: 食衣服臥具房舍燈燭花香瓔珞。若男若女
T2213_.58.0141a01: 若牛羊象馬車乘。若以己身給施衆生。語衆
T2213_.58.0141a02: 生言。汝等有所須各來取之如取己物莫得
T2213_.58.0141a03: 疑難。是菩薩施已教三歸依。歸依佛歸依法
T2213_.58.0141a04: 歸依僧。或教受五戒。或教一日戒。或教初禪。
T2213_.58.0141a05: 乃至教非有想非無想定。或教慈悲喜捨。或
T2213_.58.0141a06: 教念佛念法念僧念戒念捨念天。或教不淨
T2213_.58.0141a07: 觀。或教阿那般那觀。或相或觸。或教四念
T2213_.58.0141a08: 處四正斷四神足五根五力七覺分八正道分
T2213_.58.0141a09: 空三昧無相三昧無作三昧八背捨九次第定
T2213_.58.0141a10: 佛十力四無所畏四無礙礙十八不共法大慈
T2213_.58.0141a11: 大悲三十二相八十隨形好。或教須陀洹果
T2213_.58.0141a12: 斯陀含果乃至阿耨菩提。如是須菩提。菩薩
T2213_.58.0141a13: 摩訶薩行般若波羅蜜。以方便力教衆生。財
T2213_.58.0141a14: 施已後。令得無上安穩涅槃。須菩提。是名
T2213_.58.0141a15: 菩薩摩訶薩希有難及法。須菩提。法施有
T2213_.58.0141a16: 二種。一者世間二者出世間。何等爲世間
T2213_.58.0141a17: 法施。敷演顯示世間法。所謂不淨觀安那
T2213_.58.0141a18: 般那念。四禪定。四無量心四無色定。如是
T2213_.58.0141a19: 等世間法。諸餘共凡夫所得法。是名世間
T2213_.58.0141a20: 法施 是菩薩如是世間法施已。種種因縁教
T2213_.58.0141a21: 化令遠離世間法。遠離世間法已。以方便
T2213_.58.0141a22: 令得聖無漏法及聖無漏法果。何等是聖無
T2213_.58.0141a23: 漏法。何等是聖無漏法果。聖無漏法者。三
T2213_.58.0141a24: 十七助道法三解脱門。聖無漏法果者。須陀
T2213_.58.0141a25: 洹果乃至阿羅漢果。辟支佛道阿耨菩提。復
T2213_.58.0141a26: 次菩薩摩訶薩 須陀洹果中智慧。乃至阿羅
T2213_.58.0141a27: 漢果中智慧。辟支佛道中智惠。三十七助道
T2213_.58.0141a28: 法中智慧。六波羅蜜中智慧。乃至大慈大悲
T2213_.58.0141a29: 中智慧。如是等一切法。若世間若出世間智
T2213_.58.0141b01: 慧。若有漏若無漏。若有爲若無爲。是法中
T2213_.58.0141b02: 一切種智。是名菩薩摩訶薩聖無漏法。何等
T2213_.58.0141b03: 爲聖無漏法果。斷一切煩惱習。是名聖無漏
T2213_.58.0141b04: 法果也
T2213_.58.0141b05: 問。若然者。財施與法施。何等爲勝耶 答
T2213_.58.0141b06: 曰。大論第十一云。問曰。財施法施何等爲
T2213_.58.0141b07: 勝。答如佛所言。二施之中法施爲勝。所以者
T2213_.58.0141b08: 何。財施果報在欲界中。法施果報或在三
T2213_.58.0141b09: 界。或出三界。復次財施有量法施無量。財
T2213_.58.0141b10: 施有盡法施無盡。譬如以薪益火其明轉多。
T2213_.58.0141b11: 復次財施之報淨少垢多。法施之報垢少淨
T2213_.58.0141b12: 多。復次若作大施必待衆力。法施出自心不
T2213_.58.0141b13: 待他心。復次財施能令四大諸根増長。法施
T2213_.58.0141b14: 能令無漏根力覺道具足。復次財施之法有
T2213_.58.0141b15: 佛無佛世間常有。如法施者唯有佛世乃當
T2213_.58.0141b16: 有耳。是故當知法施甚難云云已上此中以七
T2213_.58.0141b17: 種相對令校量其勝劣畢云云如布施者。愛語
T2213_.58.0141b18: 利行同事。皆爲衆生捨身命修之。如四攝
T2213_.58.0141b19: 者。六度萬行又皆悉捨身命修習之。如法花
T2213_.58.0141b20: 經云。我見釋迦如來。於無量劫難行苦行積
T2213_.58.0141b21: 功累徳。求菩薩道未曾止息。觀三千大千世
T2213_.58.0141b22: 界。乃至無有如芥子許非是菩薩捨身命處。
T2213_.58.0141b23: 爲衆生故。然後乃得菩提道云云是即説顯教
T2213_.58.0141b24: 修行得果也。如是等名爲行菩薩道也云云
T2213_.58.0141b25: 三從乃下。明所度堪否中。乃至者。六道四
T2213_.58.0141b26: 生二十五有一一次第可擧故云乃至也。諸
T2213_.58.0141b27: 一闡提等者。斷善闡提。無性闡提。大悲闡
T2213_.58.0141b28: 提。有如是等種。故云諸也。闡提者。涅槃經
T2213_.58.0141b29: 第二十四云。一闡提名信。提名不具。故名
T2213_.58.0141c01: 一闡提云云又云一闡名善方便。提名不具。善
T2213_.58.0141c02: 方便不具故名一闡提云云及二乘未入位者
T2213_.58.0141c03: 不定性聲聞也。彼教中談五性各別之旨。所
T2213_.58.0141c04: 謂五性者。決定性二乘二種不定性一種。無
T2213_.58.0141c05: 佛性一種。菩薩種性一種也。此中菩薩性不
T2213_.58.0141c06: 定種性二種成佛。餘三種不成佛。故今二乘
T2213_.58.0141c07: 未入位者不定性聲聞。故是可教導之機。故
T2213_.58.0141c08: 云未入正位者也
T2213_.58.0141c09: 問。何名決定性。何名不定性耶 答。彼教
T2213_.58.0141c10: 意。決定性者。法爾自元二乘種性決定故。必
T2213_.58.0141c11: 定説餘乘轉向義衆生在之故。是名爲
T2213_.58.0141c12: 決定性也。不定種性者不爾。適遇縁有轉向
T2213_.58.0141c13: 大乘之義。以是義故八六四二萬十千劫等
T2213_.58.0141c14: 轉向大乘者。是即不定種性也云云 問。何名
T2213_.58.0141c15: 無佛性耶 答。雖有理佛性而無行佛性。適
T2213_.58.0141c16: 雖發菩提心。動即退轉而不剋成也。是即無
T2213_.58.0141c17: 佛種性也云云
T2213_.58.0141c18: 四從亦當下。明種種方便中。種種方便雖
T2213_.58.0141c19: 多。不出折伏攝受二種。所謂以四攝方便而
T2213_.58.0141c20: 利益。是名爲攝受是則大慈方便門也不堪
T2213_.58.0141c21: 此利益故。菩薩内壞大慈大悲之心。外現忿
T2213_.58.0141c22: 怒降伏之相。折伏強剛難化之衆生。安置四
T2213_.58.0141c23: 智法王之都城是名爲折伏。故云折伏攝受
T2213_.58.0141c24: 普令同入是乘也
T2213_.58.0141c25: 五從約此下。明結歸。自可見
T2213_.58.0141c26: 二從又元下。明無縁乘中。又三。一明觀阿陀
T2213_.58.0141c27: 那深細。二明了唯心三明結歸
T2213_.58.0141c28: 初中。又無縁乘者等者。先他縁乘者約化他
T2213_.58.0141c29: 明義。今此無縁乘約自行明義也。至此僧祇
T2213_.58.0142a01: 始能觀者。先初僧祇時者不能觀阿陀那。至
T2213_.58.0142a02: 此第二劫始觀之故云爾也。阿陀那此云執
T2213_.58.0142a03: 持。即染法也。深細者眞如也。識者第八識
T2213_.58.0142a04:
T2213_.58.0142a05: 二從解了下。明唯心義中。解了三界唯心等
T2213_.58.0142a06: 者唯心者即唯識也。唯觀内心識得性相二
T2213_.58.0142a07: 空。故云唯識也。十住心論云。此北宗以唯
T2213_.58.0142a08: 識二諦二義爲深極祕要。故略出大綱。慈恩
T2213_.58.0142a09: 法師唯識義云。第一出體者。此有二種。一
T2213_.58.0142a10: 所觀體。二能觀體。所觀唯識。以一切法而
T2213_.58.0142a11: 爲自體。通觀有無爲唯識故。略有五重。一
T2213_.58.0142a12: 遣虚存實識。觀遍計所執唯虚妄起都無體
T2213_.58.0142a13: 用。應正遣空。情有理無故。觀依他圓成諸
T2213_.58.0142a14: 法體實二智境界。應正存有。理有情無故云云
T2213_.58.0142a15: 成唯識云。識言總顯一切有情各有八識六
T2213_.58.0142a16: 位心所所變相見分位差別及彼空理所顯眞
T2213_.58.0142a17: 如。識自相故。識相應故。二所變故。三分位
T2213_.58.0142a18: 故。四實性故。如是諸法皆不離識總立識
T2213_.58.0142a19: 名。唯言但遮愚夫所執定離諸識實有色等。
T2213_.58.0142a20: 如是等文誠證非一。由無始來執我法爲有
T2213_.58.0142a21: 撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0142a22: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0142a23: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0142a24: 成。純有純空誰之空有。故欲證入離言法
T2213_.58.0142a25: 性。皆須依此方便而入云云二捨濫留純識。雖
T2213_.58.0142a26: 觀事理皆不離識。然此内識有境有心。心起
T2213_.58.0142a27: 必託内境生故。但識言唯不言唯境。成唯識
T2213_.58.0142a28: 言。識唯内有境亦通外。恐濫外故但言唯
T2213_.58.0142a29: 識。又諸愚夫迷執於境。起煩惱業生死沈
T2213_.58.0142b01: 淪。不解觀心勤求出離。哀愍彼故説唯識
T2213_.58.0142b02: 言。令自觀心解脱生死。非謂内境如外都無。
T2213_.58.0142b03: 由境有濫捨不稱唯。心體既純留説唯識。厚
T2213_.58.0142b04: 嚴經云。心意識所縁皆非離自性。故我説一
T2213_.58.0142b05: 切唯識無有餘。華嚴等説三界唯心云云三攝
T2213_.58.0142b06: 末歸本識。心内所取境界顯然。内能取心作
T2213_.58.0142b07: 用亦爾。此見相分倶依識有。離識自體本末
T2213_.58.0142b08: 法必無故。解深密説。諸識所縁唯識所現。攝
T2213_.58.0142b09: 相見末歸識本故云云四隱劣顯勝識。心及心
T2213_.58.0142b10: 所倶能變現。但説唯心非唯心所。心王體殊
T2213_.58.0142b11: 勝。心所劣依勝生。隱劣不彰唯顯勝法故云云
T2213_.58.0142b12: 五遣相證性識。識言所表具有理事。事爲相
T2213_.58.0142b13: 用遣而不取。理爲性體。應求作證。勝鬘經
T2213_.58.0142b14: 云自性清淨心。攝論曰。於繩起蛇覺。見繩
T2213_.58.0142b15: 了義無。證見彼分時。知如蛇知亂。此中所
T2213_.58.0142b16: 説。起繩覺時遣於蛇覺。喩觀依他遣所執
T2213_.58.0142b17: 覺。見繩衆分遣於繩覺。喩見圓成遣依他覺。
T2213_.58.0142b18: 此意即顯。所遣二覺皆依他起。斷此染故。所
T2213_.58.0142b19: 執實蛇實繩我法不復當情。非於依他以稱
T2213_.58.0142b20: 遣故皆互除遣。蛇由妄起體用倶無。繩藉麻
T2213_.58.0142b21: 生非無假用。麻譬眞理繩喩依他。知繩麻之
T2213_.58.0142b22: 體用蛇情自滅。蛇情滅故蛇不當情名遣所
T2213_.58.0142b23: 執。非如依他須聖道斷。故漸入眞達蛇空而
T2213_.58.0142b24: 悟繩分。證眞觀位照眞理而俗事彰。理事既
T2213_.58.0142b25: 彰我法便息。此即一重所觀體也。能觀唯識
T2213_.58.0142b26: 以別境界而爲自體云云然總遍詳諸教所説
T2213_.58.0142b27: 一切唯識。不過五種。一境唯識。阿毘達磨
T2213_.58.0142b28: 經云。鬼傍生人天各隨其所應等事心異故。
T2213_.58.0142b29: 許義非眞實。如是等文但説唯識所觀境者
T2213_.58.0142c01: 皆境唯識。二教唯識者。由自心執著等頌。華
T2213_.58.0142c02: 嚴深密等説唯識教者皆教唯識。三理唯識。
T2213_.58.0142c03: 三十頌云。是諸識轉變。分別所分別。由此
T2213_.58.0142c04: 彼皆無。故一切唯識。如是成立唯識道理皆
T2213_.58.0142c05: 理唯識。四行唯識。菩薩於定位等頌。四種
T2213_.58.0142c06: 尋思如實智等皆行唯識。五果唯識。佛地經
T2213_.58.0142c07: 云。大圓鏡智。諸處境識皆於中現。又如來
T2213_.58.0142c08: 功徳莊嚴經云。如來無垢識。是淨無漏界。解
T2213_.58.0142c09: 脱一切障。圓鏡智相應云云如是諸説唯識得
T2213_.58.0142c10: 果皆果唯識。此中所説五種唯識。總攝一切
T2213_.58.0142c11: 唯識皆盡云云以如是等故云解了三界唯心
T2213_.58.0142c12: 心外更無一法而可得者也
T2213_.58.0142c13: 三從乘此下。明結歸。自可見
T2213_.58.0142c14: 二從此無縁下。明觀法無我性中。又二。一明
T2213_.58.0142c15: 無縁即法無我。二釋所由
T2213_.58.0142c16: 初中。此無縁乘心即是法無我性者。此無縁
T2213_.58.0142c17: 乘住心者。以觀破法執爲所詮。故云爾也
T2213_.58.0142c18: 二從以行下。釋所由中。又二。一擧劣顯勝。二
T2213_.58.0142c19: 正明無我觀
T2213_.58.0142c20: 初中。以行者初劫等者。指唯蘊無我拔業因
T2213_.58.0142c21: 種兩住心也。心沒蘊中者。雖破人執猶沈法
T2213_.58.0142c22: 執故云爾也。以五種無性空門等者。以聚沫
T2213_.58.0142c23: 等五喩觀破彼五蘊法執故云爾也。然望縁
T2213_.58.0142c24: 生中道等者。言以前初劫空門相對今無縁
T2213_.58.0142c25: 乘中道。彼猶墮對治破惑之分域。不觀有
T2213_.58.0142c26: 空共不可得而不出自心。是故失般若方便
T2213_.58.0142c27: 必墮斷滅空見。不異方廣道人也。如十住
T2213_.58.0142c28: 心論釋遣虚存實識云。由無始來執我法爲
T2213_.58.0142c29: 有撥事理爲空。故此觀中。遣者空觀對破有
T2213_.58.0143a01: 執。存者有觀對遣空執。今觀空有而遣有
T2213_.58.0143a02: 空。有空若無亦無空有。以彼空有相待觀
T2213_.58.0143a03: 成。純有純空誰之空有云云
T2213_.58.0143a04: 二從今大下。正明無我觀中。今大乘者指此
T2213_.58.0143a05: 他縁大乘。不可得空相者。觀達空有而遣有
T2213_.58.0143a06: 空。空有共不可得。故云不可得空相。如大
T2213_.58.0143a07: 論三十一釋不可得空云。問云。何以故名不
T2213_.58.0143a08: 可得空。爲智力少故不可得。爲實無故不可
T2213_.58.0143a09: 得。答曰 諸法實無故不可得。非智力少也。又
T2213_.58.0143a10: 云。問曰。何事不可得。答曰。一切法乃至無
T2213_.58.0143a11: 餘涅槃不可得。故名不可得空。復次行者得
T2213_.58.0143a12: 是不可得空。不得三毒四流四縛五蓋六愛
T2213_.58.0143a13: 七使八邪九結十惡諸弊惡垢縛等。都不可
T2213_.58.0143a14: 得故名不可得空 問曰。若爾者行是不可得
T2213_.58.0143a15: 空得何等法。答曰。得戒定慧。得四沙門果
T2213_.58.0143a16: 五根五無學衆六捨法七覺分八聖道分九次
T2213_.58.0143a17: 第定十無學法。得如是等法。問曰。上言一
T2213_.58.0143a18: 切法乃至涅槃不可得。今何以言得戒定慧
T2213_.58.0143a19: 乃至十無學法。答曰。是法雖得皆助不可得
T2213_.58.0143a20: 空無我者故名不可得。爲無爲法故名不可
T2213_.58.0143a21: 得。聖諦故名不可得。第一義諦故名不可
T2213_.58.0143a22: 得。聖人雖得諸功徳入無餘涅槃故不以爲
T2213_.58.0143a23: 得。凡夫人以爲大得。如師子雖有所作不自
T2213_.58.0143a24: 以爲奇。餘衆生見以爲希有。聖人雖有所得
T2213_.58.0143a25: 而不以爲得。是名爲不可得空也云云以如
T2213_.58.0143a26: 是等義故云今大乘不可得乃至觀法無我性
T2213_.58.0143a27:
T2213_.58.0143a28: 三從爲欲下。明觀頼耶知自性中。自三。一明
T2213_.58.0143a29: 練磨義。二明知自性。三明六喩
T2213_.58.0143b01: 初中。爲欲淨除智障等者。如入道章釋資糧
T2213_.58.0143b02: 位。問云何而能進修勝行。於無上果勤求不
T2213_.58.0143b03: 退。答。攝論第六。唯識第九。皆云。此位二
T2213_.58.0143b04: 障雖未伏除。修勝行時有三退屈。而能三事
T2213_.58.0143b05: 練磨其心。於所證修勇猛不退。一聞無上正
T2213_.58.0143b06: 等菩提廣大深遠心便退屈。引他已證大菩
T2213_.58.0143b07: 提者。練磨自心勇猛不退。二聞施等波羅
T2213_.58.0143b08: 蜜多甚難可修心便退屈。省己意樂能修施
T2213_.58.0143b09: 等。練磨自心勇猛不退。三聞諸佛圓滿轉依
T2213_.58.0143b10: 極難可證心便退屈。引他麁善况己妙因。練
T2213_.58.0143b11: 磨自心勇猛不退。由此三事練磨其心。堅
T2213_.58.0143b12: 固熾然修諸勝行。初二意云。彼是丈夫而
T2213_.58.0143b13: 能成佛。能行難行所有施等。我亦丈夫。何
T2213_.58.0143b14: 乃不能修行成佛。第三意者。如世間者修微
T2213_.58.0143b15: 少善小善猶感人天果。我所修行殊勝無邊。
T2213_.58.0143b16: 何故不能感菩提果云云故云爲欲淨除乃至
T2213_.58.0143b17: 菩薩修學也。三性者。圓成隨縁。依他似有。
T2213_.58.0143b18: 所執情有也。三無性者。圓成不變。依他無
T2213_.58.0143b19: 性。所執理無也。如入道章引解深密經等
T2213_.58.0143b20: 云。解深密經瑜伽等言。勝義生菩薩白佛
T2213_.58.0143b21: 言。世尊我常獨在靜處。心生如是尋思。世
T2213_.58.0143b22: 尊以無量門曾説諸蘊所有自相生相滅相永
T2213_.58.0143b23: 斷。遍知未生令生。生已堅住。不忘修習増
T2213_.58.0143b24: 長廣大。世尊復説一切諸法皆無自性無生
T2213_.58.0143b25: 無滅。本來寂靜自性涅槃。未審世尊依何密
T2213_.58.0143b26: 意作如是説。世尊答言。勝義生當知。我依
T2213_.58.0143b27: 三種無自性性。密意説言一切諸法皆無自
T2213_.58.0143b28: 性。謂相無自性性。生無自性性。勝義無自
T2213_.58.0143b29: 性性。一謂諸法遍計執相。此由假名安立爲
T2213_.58.0143c01: 相。非由自相安立爲相。是故説名相無自性
T2213_.58.0143c02: 性。意云。遍計無其體性名相無性。而言相
T2213_.58.0143c03: 者依名假立。非是遍計有體相故方立爲相。
T2213_.58.0143c04: 即以相無自性爲初無性故重言性。餘二准
T2213_.58.0143c05: 知。二謂諸法依他起相。此由依他縁力故有。
T2213_.58.0143c06: 非自然有。是故説名生無自性性。意云。依
T2213_.58.0143c07: 他不以自然之法而生。名生無性。三謂諸法
T2213_.58.0143c08: 圓成實相。亦名勝義無自性性。法無我性名
T2213_.58.0143c09: 爲勝義。無自性性之所顯故。由此因縁名爲
T2213_.58.0143c10: 勝義無自性性。意云。眞如是無我性。體即
T2213_.58.0143c11: 勝義而非無性。然因我法二空所顯。從彼能
T2213_.58.0143c12: 顯二空爲名亦名無性。又云。我依如是三種
T2213_.58.0143c13: 無自性性。密意説言一切諸法皆無自性。又
T2213_.58.0143c14: 云。我依相無自性性。密意説言一切諸法無
T2213_.58.0143c15: 生滅等。何以故。若法自相都無所有則無所
T2213_.58.0143c16: 有生。若無有生則無滅。若無生滅乃至於中
T2213_.58.0143c17: 都無少分所有更可令其涅槃故。此中既言
T2213_.58.0143c18: 依三無性説諸法無。明知不説成實依他亦
T2213_.58.0143c19: 爲非有。成實依他而體非是三無性故。又一
T2213_.58.0143c20: 切法若皆是無。如來往昔説彼爲無正當其
T2213_.58.0143c21: 理。佛今何故稱爲密意邪。凡言密意不盡理
T2213_.58.0143c22: 故。此即説依他等上無遍計故言無一切。非
T2213_.58.0143c23: 依他等實總無矣。以是等義故云即楞伽解
T2213_.58.0143c24: 深密乃至皆是此意也云云
T2213_.58.0143c25: 二從經言下。釋知自性句中。又二。一明牒
T2213_.58.0143c26: 經。二明隨釋
T2213_.58.0143c27: 初牒經。自可見
T2213_.58.0143c28: 二從即是下。明隨釋中。即是三界唯心等
T2213_.58.0143c29: 者。十住心論云。華嚴等説三界唯心。遺教
T2213_.58.0144a01: 經云是故汝等常好制之一處無事不成辨
T2213_.58.0144a02: 又云。勝鬘經自性清淨心云云又入道章
T2213_.58.0144a03: 云。良以有情無始執我不無。初折彼迷説我
T2213_.58.0144a04: 非有。二乘由是計我爲無。妄執離心而有
T2213_.58.0144a05: 實法。復除其疾總説爲空。如來説空空心外
T2213_.58.0144a06: 法。有情不悟執一切空。空病既増理當除
T2213_.58.0144a07: 遣。故華嚴説三界唯心。涅槃乃陳無爲我
T2213_.58.0144a08: 淨。言心内有空病因除。説境外無有疾便盪
T2213_.58.0144a09: &MT06279;外道誠堪所依。又不全空。十行須習
T2213_.58.0144a10: 云云如是知心自性。不見一法心外法。不見
T2213_.58.0144a11: 心外法故蘊等諸法更不當情也。故云知自
T2213_.58.0144a12: 性者即是知三界唯心也云云
T2213_.58.0144a13: 三從如幻下。明六喩中。又二。一明牒經。二明
T2213_.58.0144a14: 隨釋
T2213_.58.0144a15: 初牒經。自可見
T2213_.58.0144a16: 二從六喩下。明隨釋中。又三。一明雙辨有
T2213_.58.0144a17: 無。二明異前劫。三明正釋頼耶名義
T2213_.58.0144a18: 初中。六喩皆是雙辨有無者。如此六喩雖無
T2213_.58.0144a19: 實體現可見可聞也。無實體故無也。可見可
T2213_.58.0144a20: 聞故有也。以如是義故云皆是雙辨有無也」
T2213_.58.0144a21: 二從明蘊下。明異前劫中。明蘊阿頼耶別縁
T2213_.58.0144a22: 起義等者。就此且有三義。一謂此遍計所執
T2213_.58.0144a23: 非種子生現行現行薫種子似有之依他。而
T2213_.58.0144a24: 於識體性都無&MT06279;而有。故云別縁起
T2213_.58.0144a25: 二謂於阿頼耶含藏染淨諸法。現行薫種
T2213_.58.0144a26: &MT06279;別別諸法故云別縁起義云云三謂今宗不
T2213_.58.0144a27: 談眞如隨縁義故。離眞如外談縁起故云別
T2213_.58.0144a28: 縁起也云云已上三義中第一不可然歟。第二
T2213_.58.0144a29: 第三隨意可依用也。與前劫五喩等者。指初
T2213_.58.0144b01: 劫也。觀無性空者指人法二空也。復有殊異
T2213_.58.0144b02: 者。彼折空也。此體空也。故云殊異。復次彼
T2213_.58.0144b03: 存能所。此空能所故云殊異也云云
T2213_.58.0144b04: 三從阿頼下。明正釋頼耶義中。又爲三。一明
T2213_.58.0144b05: 義正兩翻。二明頼耶三義。三明引論釋如幻
T2213_.58.0144b06:
T2213_.58.0144b07: 初中又二。一明義翻。二明正翻
T2213_.58.0144b08: 初中。阿頼耶。此云含藏。是則含藏三義故
T2213_.58.0144b09: 云爾也。彼宗意。於頼耶存三義不同。所謂
T2213_.58.0144b10: 奄摩羅。此云無垢。是即頼耶所含淨分也。阿
T2213_.58.0144b11: 陀那。此云執持。是即頼耶所含染分也。以含
T2213_.58.0144b12: 藏如此染淨二法故此識名云含藏也。此識
T2213_.58.0144b13: 能蘊持無明種子令無失沒故。亦名云無沒
T2213_.58.0144b14: 無明識。如此三義只是頼耶中三名也云云
T2213_.58.0144b15: 問。若然者如楞伽經者立九識如何 答。彼
T2213_.58.0144b16: 經以存識性故。以生滅染法爲七識。以不生
T2213_.58.0144b17: 不滅如來藏淨法爲九識。以此二和合爲阿
T2213_.58.0144b18: 梨耶識。是只存識性故。且以義分別三識。故
T2213_.58.0144b19: 慈恩唯識疏云。楞伽經中兼識性故。或以
T2213_.58.0144b20: 第八染淨別開故言九識。然識者了別爲義
T2213_.58.0144b21: 故。衆生受用名爲識。所言九識者唯眞如全
T2213_.58.0144b22: 非染法。何立爲識耶。全無所詮也。但以如來
T2213_.58.0144b23: 藏淨法爲不生不滅者。是即不變眞如之體
T2213_.58.0144b24: 也。即第八識所含染淨二法中其淨法也云云
T2213_.58.0144b25: 復次大乘義章淨影立事三識。所
T2213_.58.0144b26: 謂如來藏名阿頼耶識者眞如也。此阿頼耶
T2213_.58.0144b27: 爲七識所計縛故云而與無明七識共倶也。
T2213_.58.0144b28: 阿頼耶當體非迷妄。唯眞如也云云復次香
T2213_.58.0144b29: 象意。如來藏者眞如也。此眞如與迷染共
T2213_.58.0144c01: 名阿頼耶。是即生滅門中自體也云云
T2213_.58.0144c02: 二從正下。明正翻義中。謂諸蘊於此中等
T2213_.58.0144c03: 者。五蘊於彼阿頼耶中生滅出入。故云謂諸
T2213_.58.0144c04: 蘊乃至故以爲名也
T2213_.58.0144c05: 二從然阿頼下。明頼耶三義中。一者分別義
T2213_.58.0144c06: 者遍計所執性。二者因縁義者依他起性。三
T2213_.58.0144c07: 者眞實圓成實性也。此事上釋之畢
T2213_.58.0144c08: 三從如大下。明引論釋如幻義中。自爲九。一
T2213_.58.0144c09: 明法説偈。二明譬説偈。三明二諦通達偈。四
T2213_.58.0144c10: 明得眞實境界。五明幻事有而無。六明幻無
T2213_.58.0144c11: 而有。七明能所共無。八明問答決疑。九明總
T2213_.58.0144c12:
T2213_.58.0144c13: 初中。又二。一擧能説論。二明所説偈頌
T2213_.58.0144c14: 初中。求眞實者。遣三性虚妄得三無性實體。
T2213_.58.0144c15: 故云求眞實也
T2213_.58.0144c16: 二從以離下。明所説偈頌中。又二。一正擧論
T2213_.58.0144c17: 偈。二釋偈意 初正擧論偈。自可見
T2213_.58.0144c18: 二從所云下。釋偈意中亦三。一釋分別。二釋
T2213_.58.0144c19: 依他。三釋圓成
T2213_.58.0144c20: 初中。所云離二者謂分別性眞實者。離二者
T2213_.58.0144c21: 指斷常一異等之能執所執也。分別性者遍
T2213_.58.0144c22: 計所執性。然情有妄計故非眞實。理無離能
T2213_.58.0144c23: 取所取故云眞實也
T2213_.58.0144c24: 二從迷依下。釋依他中。迷依者謂依他性眞
T2213_.58.0144c25: 實者。凡夫以迷妄故。於依他似有諸法執爲
T2213_.58.0144c26: 實有。故云迷依。然此依他無性故云眞實
T2213_.58.0144c27: 也。由此起諸分別故者。依此似有無性依他
T2213_.58.0144c28: 起遍計所執故云爾也
T2213_.58.0144c29: 三從無説下。釋圓成中。無説無戲論者謂眞
T2213_.58.0145a01: 實性眞實者。圓成實性者眞如也。於此眞如
T2213_.58.0145a02: 有隨縁不變。然呼不變云眞實也。自性無戲
T2213_.58.0145a03: 論不變眞如是也
T2213_.58.0145a04: 二從次説下。釋譬説偈中。又二。一擧論偈。二
T2213_.58.0145a05: 釋偈意 初如文可見
T2213_.58.0145a06: 二從釋曰下。釋偈意中。又二。一釋依他性。二
T2213_.58.0145a07: 釋分別性
T2213_.58.0145a08: 初中。如幻師等者。幻師譬能迷。呪術力譬迷
T2213_.58.0145a09: 情。木石等譬所迷依他諸法。虚妄分別者人
T2213_.58.0145a10: 畜等妄見也。故云如幻師乃至爲顛倒因也」
T2213_.58.0145a11: 二從又如下。明分別性中。又如幻師像金等
T2213_.58.0145a12: 者。幻師如前。像者於木起種種妄見。所謂
T2213_.58.0145a13: 見株杌等或作人像之想。或作天像菩薩像
T2213_.58.0145a14: 佛像乃至夜叉鬼神畜類像等之想。故云像
T2213_.58.0145a15: 也。金者於石亦或作金之思。或作銀銅鐵瑠
T2213_.58.0145a16: 璃水精等之思。故云金等也。是即於依他木
T2213_.58.0145a17: 石生如是等妄計。所謂遍計所執性也。二
T2213_.58.0145a18: 迷者。有無斷常等之能執所執是也。故云又
T2213_.58.0145a19: 如幻師像金等乃至二迷恒時顯現也
T2213_.58.0145a20: 問曰。前法説偈何故分別依他眞實次第説
T2213_.58.0145a21: 之。此譬説偈中前後説分別耶 答。前約轉
T2213_.58.0145a22: 迷開悟次第。今約迷因轉計次第也
T2213_.58.0145a23: 問曰。前説眞實性。今不説之如何 答。今以
T2213_.58.0145a24: 幻化之譬顯依他無性遍計理無之時。圓成
T2213_.58.0145a25: 中道自顯故不説之也
T2213_.58.0145a26: 三從次偈云下。明通達二諦偈中。又二。一明
T2213_.58.0145a27: 擧偈。二釋偈意 初文自可見
T2213_.58.0145a28: 二從此中下。釋意中。又二。一明二性無體。二
T2213_.58.0145a29: 明二性可得
T2213_.58.0145b01: 初中。幻者幻事等者。幻者譬依他之無性。幻
T2213_.58.0145b02: 事譬遍計之理無也。故云此譬依他分別二
T2213_.58.0145b03: 相也
T2213_.58.0145b04: 二從又如幻下。明二性可得中。幻者幻事
T2213_.58.0145b05: 者。幻者譬依他之似有。幻事譬遍計之情有
T2213_.58.0145b06:
T2213_.58.0145b07: 問。何意此中不論圓成耶 答。依他無性遍
T2213_.58.0145b08: 計理無即是也。復次世諦第一義無礙自在。
T2213_.58.0145b09: 是即圓成也。故不別論也
T2213_.58.0145b10: 四從又偈云下。明得眞實境義中。又二。一明
T2213_.58.0145b11: 出論偈。二釋偈意 初自可見
T2213_.58.0145b12: 二從釋云下。釋偈意中。又二。一明得眞實
T2213_.58.0145b13: 境。二明得眞實性義
T2213_.58.0145b14: 初中。若人了彼幻事無體等者。是即了知蛇
T2213_.58.0145b15: 覺無時得繩眞境。故云若人了彼幻乃至實
T2213_.58.0145b16: 境也
T2213_.58.0145b17: 二從若諸下。明得眞實性義中。若諸菩薩了
T2213_.58.0145b18: 彼二迷等者。了知繩衆分時繩覺又無也。故
T2213_.58.0145b19: 十住心論云。起繩覺時遣於蛇覺。喩觀依他
T2213_.58.0145b20: 遣所執覺。見繩衆分遣於繩覺。喩見圓成遣
T2213_.58.0145b21: 依他覺。此意即顯。所遣二覺皆依他起。斷此
T2213_.58.0145b22: 染故。所執實蛇實繩我法不後當情。二迷者
T2213_.58.0145b23: 實蛇實繩也。實蛇譬人我。實繩譬法執。所
T2213_.58.0145b24: 謂了人法二執無體故。得轉依果得不變眞
T2213_.58.0145b25: 如眞實義也云云
T2213_.58.0145b26: 五從又偈下。明幻事有而無中。自爲二。一明
T2213_.58.0145b27: 出論偈。二釋偈意 初如文可見
T2213_.58.0145b28: 二從此偈下。釋偈意中。又二。一總明幻事
T2213_.58.0145b29: 有而非有。二釋其所由 初文自可見
T2213_.58.0145c01: 二從所以下。明所由中。有謂幻像事等者。雖
T2213_.58.0145c02: 無實體。人畜等像善惡事可見可聞正顯現。
T2213_.58.0145c03: 故云爾也。非有謂等者。自可見。如此有而
T2213_.58.0145c04: 無。無而有。以是義故有無體無二也。有無
T2213_.58.0145c05: 體無二即是圓成實性也云云
T2213_.58.0145c06: 六從又偈云下。明幻無而有中。自爲二。一明
T2213_.58.0145c07: 出論偈。二釋偈意 初如文可見
T2213_.58.0145c08: 二從此偈明下。釋偈意中。又四。一總明幻事
T2213_.58.0145c09: 無而有。二釋所由。三明合譬。四明遮遣邪小
T2213_.58.0145c10: 二執 初文自可見
T2213_.58.0145c11: 二從何以下。釋所由。翻前自可見云云
T2213_.58.0145c12: 三從此幻即下。明合譬中。彼二影顯現者。幻
T2213_.58.0145c13: 者與幻事也。是即譬依他分別。餘文自可見。
T2213_.58.0145c14: 恐繁不記之
T2213_.58.0145c15: 四從由此有下。明遮遣邪小二執中。又二。一
T2213_.58.0145c16: 明總遮二執。二釋其所由 初中。建立者常
T2213_.58.0145c17: 見也。誹謗者斷見也。邪執雖多。不出此二見
T2213_.58.0145c18: 也。小乘寂滅者無餘灰斷也。小行雖多。所
T2213_.58.0145c19: 期亦是也
T2213_.58.0145c20: 二從所以下。釋其所由。自可見也云云
T2213_.58.0145c21: 七從彼偈下。明能所無二中。又爲二。一明出
T2213_.58.0145c22: 論二偈。二釋二偈意 初自可見
T2213_.58.0145c23: 二從前偈下。釋二偈意中。幻像者諸幻事
T2213_.58.0145c24: 像。所謂人畜等像貌也。是即所取體也。及
T2213_.58.0145c25: 取幻者。於此幻事像作人畜等實執。是即能
T2213_.58.0145c26: 取體也。如此能取所執全雖無體。而由迷故
T2213_.58.0145c27: 二可得也。故云迷人非幻像乃至由迷顯現
T2213_.58.0145c28: 故也。觀行人亦爾者。指骨&T060901;觀行人也。骨像
T2213_.58.0145c29: 者。依骨&T060901;觀白骨現前。此名爲骨像也。及
T2213_.58.0146a01: 取骨者指能觀行人。如此能觀所觀。其體雖
T2213_.58.0146a02: 無。由觀而顯現可得云云
T2213_.58.0146a03: 八從問曰下。明問答料簡中。自爲二。一明問
T2213_.58.0146a04: 答能治所治體。二明重問答其義
T2213_.58.0146a05: 初中又爲二。一明疏主問。二明引論答
T2213_.58.0146a06: 初疏主問。自可見
T2213_.58.0146a07: 二從應知下。明引論答中。又爲二。一明引二
T2213_.58.0146a08: 偈答。二釋二偈意
T2213_.58.0146a09: 初中。所治體謂被法迷相者。蛇覺之相也。是
T2213_.58.0146a10: 即所治也。能治體念處等者。四念處乃至八
T2213_.58.0146a11: 聖道等也。故云念處等也
T2213_.58.0146a12: 問曰。可云三無性等是即能治法。何故指念
T2213_.58.0146a13: 處等而云能治體耶 答。隨次位能治體可別
T2213_.58.0146a14: 故。今且約資糧位明能治體。故云念處等也。
T2213_.58.0146a15: 故入道章云。資糧位三十七種菩提分中。修
T2213_.58.0146a16: 四念住四正斷及四神足云云 問曰。此之
T2213_.58.0146a17: 三四何在先修耶 答。先修念住。次四正
T2213_.58.0146a18: 斷。後四神足也云云 問何爾 答。無始來於
T2213_.58.0146a19: 身等境作諸染淨差別之相。起於愛憎沈沒
T2213_.58.0146a20: 苦海。是以創觀身受心法。此之四種以爲無
T2213_.58.0146a21: 相。故中邊云。若諸菩薩於身等境。以無所
T2213_.58.0146a22: 得行相思惟而修對治。雖觀身等四境無相。
T2213_.58.0146a23: 未能除障。次修四斷斷所斷障。雖能伏障。未
T2213_.58.0146a24: 能隨意所欲皆成利益事等。是故次修四種
T2213_.58.0146a25: 神足云云故知擧最初發足對治也云云
T2213_.58.0146a26: 二從前偈云下。釋二偈意中。如是如是體
T2213_.58.0146a27: 者。蛇繩等種種相貌如是如是體也云云餘文
T2213_.58.0146a28: 自可見云云
T2213_.58.0146a29: 二從問曰下。明問答其義中。自爲二。一明疏
T2213_.58.0146b01: 主徴問。二明引論答
T2213_.58.0146b02: 初中。若諸法同如幻等者。一切諸法皆悉如
T2213_.58.0146b03: 幻者。何故一爲能治一爲所治耶スル
T2213_.58.0146b04: 二從譬如下。明引論答。自可見云云
T2213_.58.0146b05: 九從彼論下。明總結中。爲三。一明擧論意
T2213_.58.0146b06: 合今經。二明例幻餘應廣説。三明不論三喩
T2213_.58.0146b07: 所由
T2213_.58.0146b08: 初中。彼論者大乘莊嚴論也。了知自性如幻
T2213_.58.0146b09: 者。指唯識自性。所謂廢詮談旨中道也。最
T2213_.58.0146b10: 與此經符會等者。與今經之遮情意符合。故
T2213_.58.0146b11: 云爾也
T2213_.58.0146b12: 二從當知下。明例幻餘應廣説中。當知者。今
T2213_.58.0146b13: 如此幻譬廣説。自餘亦可廣説。故云當知
T2213_.58.0146b14: 也。陽焔影等者。幻陽焔如前釋云云影者。大
T2213_.58.0146b15: 論第六云。如影者影但可見而不可捉。諸法
T2213_.58.0146b16: 亦如是。眼情等見聞覺知不可得。復次如影
T2213_.58.0146b17: 映光則現不映則無。諸結煩惱遮正見光。則
T2213_.58.0146b18: 有我相法相影。復次如影人去則去。人動則
T2213_.58.0146b19: 動。人住則住。善惡業影亦如是。後世去時
T2213_.58.0146b20: 亦去。今世住時亦住。報不斷故罪福熟時則
T2213_.58.0146b21: 出。如偈説。空中亦逐去。如石中亦逐。地底
T2213_.58.0146b22: 亦隨去。海水中亦入。處處常隨逐。業影不
T2213_.58.0146b23: 相離。復次影空無。求實不可得。一切法亦如
T2213_.58.0146b24: 是。空無有實云云 響者大論第六云。如響
T2213_.58.0146b25: 者若深山狹谷中。若深絶澗中。若空大舍中。
T2213_.58.0146b26: 若語聲。若打聲。從聲有聲名爲響。無智人
T2213_.58.0146b27: 謂爲有人語聲。智者心念是聲無人作。但以
T2213_.58.0146b28: 聲觸故名爲響云云施火輪者。大論云。如施
T2213_.58.0146b29: 火輪惑人月云云委如下卷釋云云乾闥婆城
T2213_.58.0146c01: 者。同論云。如揵闥婆城者。日出時見城門
T2213_.58.0146c02: 樓櫓宮殿行人出入。日轉高轉滅。此城但可
T2213_.58.0146c03: 眼見而無有實。是名揵闥婆城云云又云揵闥
T2213_.58.0146c04: 婆城非城。人心想爲城。凡夫亦如是。非身
T2213_.58.0146c05: 想爲身。非心想爲心云云 問曰。如幻喩觀蘊
T2213_.58.0146c06: 阿頼耶了知自性如幻已。何故用多種喩耶
T2213_.58.0146c07: 答如大論云。問曰。一事可知。何故以多喩。答
T2213_.58.0146c08: 曰。我先答是摩訶衍如大海水。一切法盡
T2213_.58.0146c09: 攝。摩訶衍多因縁故。多喩無咎。復次是菩
T2213_.58.0146c10: 薩甚深利智故。種種法門種種因縁種種喩
T2213_.58.0146c11: 壞諸法。爲人解故應多引喩云云又論云。大
T2213_.58.0146c12: 乘深遠。是故學功亦多云云以如是義故用多
T2213_.58.0146c13: 種譬喩也云云
T2213_.58.0146c14: 三從前劫下。明不論三喩中。自爲三。一明折
T2213_.58.0146c15: 體不同。二明有空共不明。三明有空並照」
T2213_.58.0146c16: 初中。前劫五喩者指初劫所説五喩也。所謂
T2213_.58.0146c17: 聚沫浮泡芭蕉陽焔幻等也。然此五喩中。陽
T2213_.58.0146c18: 焔幻者以無體故可喩無性空。故此中論之。
T2213_.58.0146c19: 自餘三種以有體故非無性空之譬。故此中
T2213_.58.0146c20: 不論。故云前劫五喩乃至明無性空亦爾也。
T2213_.58.0146c21: 然此中幻焔等者。此中六喩皆共無體故喩
T2213_.58.0146c22: 無境無體法難解之性空甚便也。彼麁觀故
T2213_.58.0146c23: 用有體之譬。此細觀故用無體之譬。故云然
T2213_.58.0146c24: 此中幻等乃至麁相轉融故不論也。以是義
T2213_.58.0146c25: 故大論第六云。一切聲聞法中無揵闥婆城
T2213_.58.0146c26: 喩。有種種餘無常喩。色如聚沫。受如泡。想如
T2213_.58.0146c27: 野馬。行如芭蕉。識如幻云云
T2213_.58.0146c28: 二從行者下。明有空共不明中。行者解諸蘊
T2213_.58.0146c29: 唯識等者。指此無縁乘法無我。故云即是知
T2213_.58.0147a01: 法自性也。未了如是自性者。指初劫析空
T2213_.58.0147a02: 觀以有無相待觀故有無共不明。有無共不
T2213_.58.0147a03: 明故不能眞俗相融也。故云未了如是自性
T2213_.58.0147a04: 乃至亦復見空未盡也
T2213_.58.0147a05: 三從今以下。明有空並照中。今者指此無縁
T2213_.58.0147a06: 乘。以如幻等門者。有體而非有故。雖見有
T2213_.58.0147a07: 而不謗無。非有而有體故。雖觀無亦不謗
T2213_.58.0147a08: 有。故照有空不二時人法二執盡離。故云
T2213_.58.0147a09: 今以如幻等乃至乃名眞入法性悟唯識性故
T2213_.58.0147a10:
T2213_.58.0147a11: 問。此他縁乘大宗如何 答。十住心論云。奧
T2213_.58.0147a12: 有大士法。樹號他縁乘。越建爪而高昇。超
T2213_.58.0147a13: 聲縁而廣運。二空三性洗自執塵。四量四攝
T2213_.58.0147a14: 濟他利行。思惟陀那深細。專注幻焔似心。於
T2213_.58.0147a15: 是菩薩城竭而還滿。巨石磷而復生。三種之
T2213_.58.0147a16: 練磨策初心之欲退。四弘願行仰後身之勝
T2213_.58.0147a17: 果。築等持城安唯識將。征魔旬仗陳伐煩惱
T2213_.58.0147a18: 賊師。整八正軍士縛以同事繩。走六通精騎
T2213_.58.0147a19: 殺以智慧釼。封勞績以五等爵。册心王以四
T2213_.58.0147a20: 徳都。勝義勝義致太平之化。廢詮談旨扇無
T2213_.58.0147a21: 事之風。垂拱一眞之臺。無爲法界之殿。三
T2213_.58.0147a22: 大僧祇之庸於是稱帝。四智法王之號本無
T2213_.58.0147a23: 今得。爾乃藏海息七轉之波。蘊落斷六賊之
T2213_.58.0147a24: 害。無分正智等眞常函。後得權悲遍諸取
T2213_.58.0147a25: 類。製三藏法合化三根有情。造十善格式導
T2213_.58.0147a26: 六趣衆生。言乘即三。談識唯八。五性有成
T2213_.58.0147a27: 否。三身則常滅。百億應化同泛六舟。千葉牟
T2213_.58.0147a28: 尼等授三駕。縁法界有情故他縁。簡聲獨羊
T2213_.58.0147a29: 鹿故大名。運自他乎圓性故曰乘。此乃君子
T2213_.58.0147b01: 之行業。菩薩之用心。北宗大綱蓋如此矣
T2213_.58.0147b02: 云云
T2213_.58.0147b03: 問。眞言教中説此住心經論文證如何 答。
T2213_.58.0147b04: 寶鑰云。問此住心亦何經論建立。答大日經
T2213_.58.0147b05: 菩提心論等。彼經等何説。答大日經云。祕
T2213_.58.0147b06: 密主大乘行。發無縁乘心。法無我性何以
T2213_.58.0147b07: 故如彼往昔如是修行者。觀蘊阿頼耶。知自
T2213_.58.0147b08: 性如幻陽焔影響旋火輪乾闥婆城。龍猛菩
T2213_.58.0147b09: 薩菩提心論云。又有衆生發大乘心行菩薩
T2213_.58.0147b10: 行。於諸法門無不遍修。復經三阿僧祇劫。
T2213_.58.0147b11: 修六度萬行皆悉具足。然證佛果。久遠而
T2213_.58.0147b12: 成。斯由所習法教致有次第云云住心抄云。問
T2213_.58.0147b13: 第六他縁大乘住心經論證文何。答。經云。復
T2213_.58.0147b14: 次祕密主大乘行乃至乾闥婆城云云論云。又
T2213_.58.0147b15: 有衆生乃至致有次第等云云般若寺所引不
T2213_.58.0147b16: 違大師所引也
T2213_.58.0147b17:   已上他縁大乘心了
T2213_.58.0147b18: 妙印鈔卷第十五
T2213_.58.0147b19:   建武四年
五月十日
T2213_.58.0147b20:  金剛佛子明金 
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T2213_.58.0148a01:
T2213_.58.0148a02:
T2213_.58.0148a03: 妙印鈔卷第十六
T2213_.58.0148a04:  沙門阿寂紀 
T2213_.58.0148a05:   釋入眞言門住心品第一之餘經第一
疏第二
T2213_.58.0148a06: 二從經云下。明覺心不生心中。又爲二。一明
T2213_.58.0148a07: 牒經。二明隨釋
T2213_.58.0148a08: 初牒經。自可見
T2213_.58.0148a09: 二從心主下。明隨釋中。又五。一明法説。二明
T2213_.58.0148a10: 譬説。三明入阿字門。四明擧宗義指經論。五
T2213_.58.0148a11: 明結六箇住心始終
T2213_.58.0148a12: 初中。又爲二。一明心王義。二明一轉開明
T2213_.58.0148a13: 初中。心主即心王也者。指八識心王。所謂三
T2213_.58.0148a14: 論玄云。問此論名爲正觀。正有幾種。答。天無
T2213_.58.0148a15: 兩日土無二王。教有多門理唯一正。是故上
T2213_.58.0148a16: 來破斥四宗。花嚴云文殊法常爾。法王唯一
T2213_.58.0148a17: 云云十住心論云。心王自在得本淨之水
T2213_.58.0148a18: 云云以不滯有無等者。肇論序。正示宗本中。
T2213_.58.0148a19: 顯示正義云。夫不存有無以觀法者。可謂識
T2213_.58.0148a20: 法實相矣。是謂雖觀有而無所取相。然則法
T2213_.58.0148a21: 相爲無相之相。聖人之心爲住無所住矣。又
T2213_.58.0148a22: 擧能觀人云。三乘等觀性空而得道也。又擧
T2213_.58.0148a23: 所觀法云。性空者謂諸法實相也。見法實相
T2213_.58.0148a24: 故云正觀。若其異者便爲邪觀云云又同論
T2213_.58.0148a25: 中。般若無知論處。論主釋答劉公致問而辨
T2213_.58.0148a26: 聖心云。聖心不有有。不有有故有無有。有無
T2213_.58.0148a27: 有故則無無。無無故聖心不有不無。不有不無
T2213_.58.0148a28: 其神乃虚云云同論上。不眞空論處。引教明
T2213_.58.0148a29: 空中。而以二論立宗云。摩訶衍論云。諸法亦
T2213_.58.0148b01: 非有相亦非無相。中論云。諸法不有不無者
T2213_.58.0148b02: 第一眞諦也。又次解釋顯旨云。尋夫不有不
T2213_.58.0148b03: 無者。豈謂滌除萬物杜塞視聽。寂寥虚豁然
T2213_.58.0148b04: 後爲眞諦者乎。誠以即物順通故物莫之逆。
T2213_.58.0148b05: 即僞即眞故性莫之易。故雖無而有。物莫之
T2213_.58.0148b06: 逆故雖有而無。雖有而無所謂非有。雖無而
T2213_.58.0148b07: 有所謂非無。如此則非無物也。物非眞物。物
T2213_.58.0148b08: 非眞物故於何而可物。又次引經證云。故經
T2213_.58.0148b09: 云。色之性空。非色敗空。以明。夫聖人之於
T2213_.58.0148b10: 物即萬物之自虚。豈待宰割以求通哉。是以
T2213_.58.0148b11: 寢疾有不眞之譚。起日有即虚之稱。然則三
T2213_.58.0148b12: 藏殊文統之者一也。故放光云。第一眞諦無成
T2213_.58.0148b13: 無得。世俗諦故便有成有得。夫有得即是無
T2213_.58.0148b14: 得之僞號。無得即是有得之眞名。眞名故雖
T2213_.58.0148b15: 眞而非有。僞號故雖僞而非無。是以言眞未
T2213_.58.0148b16: 嘗有。言僞未嘗無。二言未始一。二理未始殊。
T2213_.58.0148b17: 故經云眞諦俗諦謂有異耶。答曰無異也。此
T2213_.58.0148b18: 經直辨眞諦以明非有俗諦以明非無豈以諦
T2213_.58.0148b19: 二而二於物哉云云三論玄云。問此論名爲正
T2213_.58.0148b20: 觀。正有幾種。答天無兩日土無二王。教有多
T2213_.58.0148b21: 門理唯一正。是故上來破斥四宗。華嚴云。文
T2213_.58.0148b22: 殊法常爾。法王唯一法。一切無畏人一道出
T2213_.58.0148b23: 生死。但欲出處衆生。於無名相法。強名相説。
T2213_.58.0148b24: 令禀學之徒因而得悟。故開二正。一者體正。
T2213_.58.0148b25: 二者用正。非眞非俗名爲體正。眞之與俗因
T2213_.58.0148b26: 爲用正。所以然者。諸法實相言忘慮絶。未曾
T2213_.58.0148b27: 眞俗。故名之爲體。絶諸偏邪目之爲正。故言
T2213_.58.0148b28: 體正。所言用正者。體絶名言物無由悟。雖非
T2213_.58.0148b29: 有無強説眞俗。故名爲用。此眞之與俗亦不
T2213_.58.0148c01: 偏邪目之爲正。故名用正也。問曰。既云眞俗
T2213_.58.0148c02: 則是二邊。何名爲正。答如因縁假有目之爲
T2213_.58.0148c03: 俗。然假有不可言其定有。假有不可言其定
T2213_.58.0148c04: 無。此之假有遠離二邊。故名爲正。俗有既爾
T2213_.58.0148c05: 眞無亦爾。假無不可定無。假無不可定有。遠
T2213_.58.0148c06: 離二邊故目之爲正。問何故辨體用二正耶。
T2213_.58.0148c07: 答像末鈍根多墮偏邪。四依出世匡正佛法。
T2213_.58.0148c08: 故明用正。既識正教便悟正理則有體正。但
T2213_.58.0148c09: 正有三種。一對偏病目之爲正。名對偏正。二
T2213_.58.0148c10: 盡淨於偏名之爲正。謂盡偏正也。三偏病既
T2213_.58.0148c11: 去正亦不留。非偏非正不知何以美之。強嘆
T2213_.58.0148c12: 爲正。謂絶待正也。在正既然觀論亦爾。因於
T2213_.58.0148c13: 體正發生正觀名爲體觀。藉二諦用生二諦
T2213_.58.0148c14: 觀名爲用觀。故觀具二也。觀辨於心爲衆生
T2213_.58.0148c15: 故。如實説體名爲體論。若説於用名之爲用
T2213_.58.0148c16: 論。故論具二也。正既有對偏盡偏絶待。觀論
T2213_.58.0148c17: 亦然類前可知云云以如是等義故云以不滯
T2213_.58.0148c18: 有無心無罣礙也。所爲妙業等者。如是以得
T2213_.58.0148c19: 有無自在正觀。而得中道虚融實理故。虚通
T2213_.58.0148c20: 妙用如響應音。故肇論下涅槃論處第三位
T2213_.58.0148c21: 體中標宗云。子獨不聞正觀之説歟。維摩詰
T2213_.58.0148c22: 言。我觀如來無始無終。六入已過三界已出。
T2213_.58.0148c23: 不在方不離方。非有爲非無爲。不可以識識。
T2213_.58.0148c24: 不可以智知。無言無説心行處滅。以此觀者
T2213_.58.0148c25: 乃名正觀。以他觀者非見佛也。放光云。佛如
T2213_.58.0148c26: 虚空無去無來。應縁而現無有方所。然則聖
T2213_.58.0148c27: 人之在天下也。寂寞虚無無執無競。導而弗
T2213_.58.0148c28: 先感而後應。譬猶幽谷之響明鏡之象 對之
T2213_.58.0148c29: 弗知其所以來。隨之罔識其所以往。又明
T2213_.58.0149a01: 用隨宜云。是以至人居方而方。止圓而圓。在
T2213_.58.0149a02: 天而天處人而人。原夫能天能人者。豈天人
T2213_.58.0149a03: 之所能哉。果以非天非人故能天能人耳云云
T2213_.58.0149a04: 又引證云。經曰大集菩提之道不可圖度。高而
T2213_.58.0149a05: 無上廣不可極。淵而無下深不可測。大包天
T2213_.58.0149a06: 下細入無間。故謂之道。然則涅槃之道不可
T2213_.58.0149a07: 以有無得之明又同論中般若無知論處
T2213_.58.0149a08: 聖心用寂不同難云。難曰。論云。言用則
T2213_.58.0149a09: 異言寂則同。未詳。般若之内則有用寂之異
T2213_.58.0149a10: 乎。又次答用寂同時無異云。答曰。用即寂。寂
T2213_.58.0149a11: 即用。用寂體一同出而異名。更無無用之寂
T2213_.58.0149a12: 而至於用。又引證云。故成具云。不爲而過爲。
T2213_.58.0149a13: 寶積曰。無心無識無不覺知。斯則窮神盡智
T2213_.58.0149a14: 極象外之談也。即之明文聖心可知以如
T2213_.58.0149a15: 是等義故云所爲妙業隨意能成故云心王自
T2213_.58.0149a16: 在也
T2213_.58.0149a17: 二從心主下。明一轉倍勝中。心主自在即是
T2213_.58.0149a18: 淨菩提心者。是即殊異菩薩證a字本不生
T2213_.58.0149a19: 際時。相似彼菩薩有無虚通眞俗融即一味
T2213_.58.0149a20: 心海湛湛自寂位。故云心王自在即是淨菩
T2213_.58.0149a21: 提心也。更作一轉開明等者。正簡他縁。傍毀
T2213_.58.0149a22: 唯蘊。就中彼他縁乘談成佛之成不。論三大
T2213_.58.0149a23: 之劫數。性相別論境智不融。故十住心論云。
T2213_.58.0149a24: 無階之階級不壞五十二位。階級之無階不
T2213_.58.0149a25: 礙一念成覺。一念之念經三大而勤自行。一
T2213_.58.0149a26: 道之乘馳三駕而勞化他。悲唯蘊之迷無性。
T2213_.58.0149a27: 歎他縁之阻境智。心王自在得本淨之水。心
T2213_.58.0149a28: 數客塵息動濁之波。權實二智證圓覺乎一
T2213_.58.0149a29: 如。眞俗兩諦得教理乎絶中。悟心性之不生。
T2213_.58.0149b01: 知境智之不異。斯乃南宗之綱領也。以是義
T2213_.58.0149b02: 故云更作一轉開明倍勝於前劫也
T2213_.58.0149b03: 二從心王下。明譬説中。又爲二。一明以池水
T2213_.58.0149b04: 譬心心數淨除。二明以海水譬心王前後際
T2213_.58.0149b05:
T2213_.58.0149b06: 初中。又爲二。一明本淨水譬心王。二明客塵
T2213_.58.0149b07: 澄譬心數淨除
T2213_.58.0149b08: 初中。心王猶如池水等者。夫池水本淨離泥
T2213_.58.0149b09: 濁之相。心王亦如是。自性清淨從本際已來
T2213_.58.0149b10: 無垢無濁也
T2213_.58.0149b11: 二從心數下。明客塵除譬心數淨除中。心數
T2213_.58.0149b12: 淨除等者。遍行五。別境五。善十一。煩惱六。
T2213_.58.0149b13: 隨煩惱菩提。如此等心數諸法。依八不正觀
T2213_.58.0149b14: 皆悉澄寂。如池水泥濁自澄客塵滌除。故云
T2213_.58.0149b15: 心數淨除猶如客塵清淨也
T2213_.58.0149b16: 二從是故下。明心王前後際斷中。又爲二。一
T2213_.58.0149b17: 明法説。二明譬説
T2213_.58.0149b18: 初中。證此性淨時等者。指盡淨虚融之性淨
T2213_.58.0149b19: 也。即能自覺心本不生等者。指八不中道也。
T2213_.58.0149b20: 所謂十住心論云。謂本不生者。兼明不生不
T2213_.58.0149b21: 滅不斷不常不一不異不去不來云云證如此
T2213_.58.0149b22: 八不正觀時。不見心前際後際。所謂過去非
T2213_.58.0149b23: 過去故無過去際。無過去際故無過去前際。
T2213_.58.0149b24: 未來非未來故無未來際。無未來際故無未來
T2213_.58.0149b25: 後際。既過未前後際不可得故。現在豈有住
T2213_.58.0149b26: 時乎。三世既不可得。何況此心住三世耶。明
T2213_.58.0149b27: 知此心前後際斷不可思議也。如大論五十
T2213_.58.0149b28: 五云。須菩提。是摩訶衍前際不可得。後際不
T2213_.58.0149b29: 可得。中際不可得。是衍名三世等。以是故説
T2213_.58.0149c01: 名摩訶衍。何以故。須菩提。過去世過去世空。
T2213_.58.0149c02: 未來世未來世空。現在世現在世空。三世等三
T2213_.58.0149c03: 世等空。摩訶衍摩訶衍空。菩薩菩薩空。何以
T2213_.58.0149c04: 故。須菩提。是空非一非二非三非四非五非
T2213_.58.0149c05: 異。以是故説名三世等云云又肇論下涅槃無
T2213_.58.0149c06: 名論處明三世一體云。所以至人戢玄機於
T2213_.58.0149c07: 未兆。藏冥運於即化。總六合以鏡心。一去來
T2213_.58.0149c08: 以成體。古今通終始同。窮本極末。莫之與
T2213_.58.0149c09: 二。浩然太均乃曰涅槃云云以如是義故云心
T2213_.58.0149c10: 前後際倶不可得故也
T2213_.58.0149c11: 二從譬如下。明譬説中。又爲二。一擧譬。二明
T2213_.58.0149c12: 合譬
T2213_.58.0149c13: 初譬文。自可見
T2213_.58.0149c14: 二從心王下。明合譬中。雖復遇境界風從
T2213_.58.0149c15: 縁起滅等者。境界者指六境。風者指違順
T2213_.58.0149c16: 八風。從縁起滅者指斷常等。雖遇如此之境
T2213_.58.0149c17: 界。以達色即是空故不爲生常等之所動。以
T2213_.58.0149c18: 達空即是色故不爲斷滅等之所沈。故云雖
T2213_.58.0149c19: 復遇境乃至無生滅也
T2213_.58.0149c20: 三從覺此心下。明得入阿字門中。又爲二。一
T2213_.58.0149c21: 明所入法體。二明所離妄執
T2213_.58.0149c22: 初中。覺此心本不生等者。是則眞言門殊異
T2213_.58.0149c23: 菩薩證阿字本不生際之位。相似彼覺心不
T2213_.58.0149c24: 生菩薩證八不中道不生之位故以寄齊。故
T2213_.58.0149c25: 云覺此心本不生。然爲顯殊異義故云即是
T2213_.58.0149c26: 漸入阿字門也
T2213_.58.0149c27: 二從爾時下。明所離妄執中。離百六十心等
T2213_.58.0149c28: 塵沙上煩惱等者。指微細法執云塵沙。塵沙
T2213_.58.0149c29: 煩惱者。障俗諦恒沙法門之惑故云塵沙也。
T2213_.58.0149c30: 上煩惱者。於塵沙有上中下三品。其中今宗
T2213_.58.0150a01: 離其上品故云爾也。其中下煩惱第三劫所
T2213_.58.0150a02: 離也云云
T2213_.58.0150a03: 四從此中下。明宗義擧經論中。自爲二。一明
T2213_.58.0150a04: 所説法門。二擧能説經論
T2213_.58.0150a05: 初中。無爲者。百法明門論云。第五無爲法略
T2213_.58.0150a06: 有六種。一虚空。二擇滅。三非擇滅。四不動。
T2213_.58.0150a07: 五想受滅。六眞如云云肇論下涅槃論處開
T2213_.58.0150a08: 宗第一云。無爲者取乎虚無寂寞妙絶於有
T2213_.58.0150a09: 云云第八難差云。放光云三乘之道皆因
T2213_.58.0150a10: 無爲。而有差別若涅槃一也則不應有三。如
T2213_.58.0150a11: 其有三則非究竟。究竟之道而有昇降之殊。
T2213_.58.0150a12: 衆經異説何以取中耶。第九辨差云。然究竟
T2213_.58.0150a13: 之道理無差也。以倶出生死故同稱無爲。所
T2213_.58.0150a14: 乘不一故有三名。第十責異云。請問。我與無
T2213_.58.0150a15: 爲爲一爲異。若我即無爲。無爲亦即我。不得
T2213_.58.0150a16: 言無爲無異異自我。若我異無爲。我則非無
T2213_.58.0150a17: 爲。無爲自無爲。我自常有爲。冥會之致又滯
T2213_.58.0150a18: 而不通。然則我與無爲。一亦無三。異亦無三。
T2213_.58.0150a19: 三乘之名何由而生也。第十一會異云。夫止
T2213_.58.0150a20: 此而此。適彼而彼。所以同於得者得亦得之。
T2213_.58.0150a21: 同於失者失亦失之。我適無爲我即無爲。無
T2213_.58.0150a22: 爲雖一何乖不一耶。譬猶三鳥出網同適無
T2213_.58.0150a23: 患之域。無患雖同而鳥鳥各異。不可以鳥鳥
T2213_.58.0150a24: 各異謂無患亦異。又不可以無患既一而一
T2213_.58.0150a25: 於衆鳥也。然則鳥即無患。無患即鳥。無患豈
T2213_.58.0150a26: 異異自鳥耳。如是三乘衆生。倶越妄想之樊。
T2213_.58.0150a27: 同適無爲之境。無爲雖同而乘乘各異。不可
T2213_.58.0150a28: 以乘乘各異謂無爲亦異。又不可以無爲既
T2213_.58.0150a29: 一而一於三乘也。然則我即無爲無爲即我。
T2213_.58.0150b01: 無爲豈異異自我耳。所以無患雖同而昇虚
T2213_.58.0150b02: 有遠近。無爲雖一而幽鑒有淺深。無爲即乘
T2213_.58.0150b03: 也。乘即無爲也。此非我異無爲。以未盡無爲
T2213_.58.0150b04: 故有三耳云云以此思彼。六種無爲雖異。只是
T2213_.58.0150b05: 一之眞如無爲。以未盡眞如無爲故有六種
T2213_.58.0150b06: 不同耳。生死者。有二種生死。一者分段生
T2213_.58.0150b07: 死。三界有漏果報也。二者變易生死。界外無
T2213_.58.0150b08: 漏果報也。又攝大乘論立七種生死。一分段
T2213_.58.0150b09: 生死三界
果報
二流來生死迷眞
初也
三變易生死廢妄
初也
T2213_.58.0150b10: 方便生死。五因縁生死。六有後生死。七無後
T2213_.58.0150b11: 生死也。今宗意。不離如是生死往來而談寂
T2213_.58.0150b12: 寞涅槃。故肇論云。惑者覩神變因謂之有。見
T2213_.58.0150b13: 滅度便謂之無。有無之境妄想之域。豈足以
T2213_.58.0150b14: 標牒玄道而語聖心者哉。意謂至人寂怕無
T2213_.58.0150b15: 兆隱顯同源。存不爲有。亡不爲無。何則。佛
T2213_.58.0150b16: 言。吾無生不生雖生不生。無形不形雖形不
T2213_.58.0150b17: 形。以知存不爲有。經云。菩薩入無盡三昧盡
T2213_.58.0150b18: 見過去滅度諸佛。又云。入於涅槃而不般涅
T2213_.58.0150b19: 槃。以知亡不爲無。亡不爲無故雖無而有。存
T2213_.58.0150b20: 不爲有故雖有而無。雖有而無故所謂非有。
T2213_.58.0150b21: 雖無而有故所謂非無。然則涅槃之道果出
T2213_.58.0150b22: 有無之域。絶言象之逕斷矣云云若直覺心本
T2213_.58.0150b23: 不生際生死涅槃猶如昨日之夢縁者。縁有
T2213_.58.0150b24: 四種。大論第三十二云。一切有爲法皆從四
T2213_.58.0150b25: 縁生。所謂因縁次第縁縁縁増上縁云云又云
T2213_.58.0150b26: 因縁者。相應因。共生因。自種因。遍因。報因。
T2213_.58.0150b27: 是五因名爲因縁。復次一切有爲法亦名因
T2213_.58.0150b28: 縁。又云。次第縁者。除阿羅漢過去現在末後
T2213_.58.0150b29: 心心數法。諸餘過去現在心心數法。能與次
T2213_.58.0150c01: 第。是名次第縁縁縁。又云。増上縁者一切法
T2213_.58.0150c02: 私云與力不
障爲義也
已上釋四縁了。因者。因有五因六
T2213_.58.0150c03: 因。所謂五因者。大論三十二云。相應因共生
T2213_.58.0150c04: 因自種因遍因報因。是五因名爲因縁云云
T2213_.58.0150c05: 云。相應因者。譬如親支知識知合成事云云
T2213_.58.0150c06: 云。共生因者。一切有爲法各有共生因。以共
T2213_.58.0150c07: 生故更相佐助。譬如兄弟同生故亦相成濟
T2213_.58.0150c08: 云云又云。自種因者。過去善種現在未來善法
T2213_.58.0150c09: 因。過去現在善種未來善法因。不善無記亦
T2213_.58.0150c10: 如是。如是一切法各有自種因云云又云。遍因
T2213_.58.0150c11: 者。苦諦集諦所斷結使。一切垢法因。是名遍
T2213_.58.0150c12: 云云又云。報因者。行業因縁故得善惡果
T2213_.58.0150c13: 報。是爲報因云云又五因總釋云。是五因名
T2213_.58.0150c14: 爲因縁。心心數法次第相續無間故名爲次
T2213_.58.0150c15: 第縁。心心數法縁塵故生是名縁縁。諸法生
T2213_.58.0150c16: 時不相障礙故爲無障因云云又同論十七説
T2213_.58.0150c17: 六因云。復有六因。相應因共因相似因遍因
T2213_.58.0150c18: 報因名因云云生者一切有爲法。以如是等因
T2213_.58.0150c19: 縁和合生故云生。壞トイハ以因縁和合生故。因
T2213_.58.0150c20: 縁離時亦還壞。故云壞也云云有如此等衆多
T2213_.58.0150c21: 法門故云等也。義者。莫不二諦八不義門故
T2213_.58.0150c22: 云義也云云
T2213_.58.0150c23: 二從如勝下。明擧能説經論中。今且明宗義
T2213_.58.0150c24: 等者。如是等法門雖可委悉説。爲欲明眞言
T2213_.58.0150c25: 上乘宗義故恐繁不詳説。故云今且明宗義
T2213_.58.0150c26: 故不詳説也云云
T2213_.58.0150c27: 問曰。今此三論宗之大宗如何。答曰。三論玄
T2213_.58.0150c28: 顯法正第二云。問龍樹著述部類甚多。三論
T2213_.58.0150c29: 偏空似非究竟。答。僧叡昔在什公門下爲翻
T2213_.58.0151a01: 譯之宗。其論序云。夫百梁之構興則鄙茅茨
T2213_.58.0151a02: 之仄陋。覩斯論之紘博則知偏悟之鄙俗。故
T2213_.58.0151a03: 偏主小乘正歸此論。又如前云。天竺十六大
T2213_.58.0151a04: 國方八千里。有向化之縁。並爲委誠。龍樹爲
T2213_.58.0151a05: 無相佛。敢預學者之徒。無不翫味斯論以爲
T2213_.58.0151a06: 喉衿。若是偏空豈爲諸國所重。又羅什本執
T2213_.58.0151a07: 小乘。因此論而迴輒正觀。厥後衆師藉斯文
T2213_.58.0151a08: 而曉迷。以此詳之。蓋是究竟無餘之説問。若
T2213_.58.0151a09: 内外並呵大小倶斥。此論宗旨何所依據耶。
T2213_.58.0151a10: 答。若心存内外情寄大小。即墮在偏邪失於
T2213_.58.0151a11: 正理。既失正理則正觀不生。正觀不生則斷
T2213_.58.0151a12: 常不滅。若斷常不滅則苦輪常運。以内外並
T2213_.58.0151a13: 冥大小倶寂始名正理。悟斯正理則發生正
T2213_.58.0151a14: 觀。正觀若生則戲論斯滅。戲論斯滅則苦輪
T2213_.58.0151a15: 便壞。三論大宗其意若此。蓋乃總衆教之
T2213_.58.0151a16: 旨歸統群聖之靈府。味道之流豈不栖憑斯
T2213_.58.0151a17: 趣耶問若内外並除大小倶行。乃爲斷見。何
T2213_.58.0151a18: 名正宗。答既内外並冥則斷常斯寂。二邊既
T2213_.58.0151a19: 捨寧非正宗耶。難曰。夫有斷有常故名之爲
T2213_.58.0151a20: 有。無斷無常目之爲無。既其是無何由離斷。
T2213_.58.0151a21: 答既斷常斯寂則有無等皆離。不應更復謂
T2213_.58.0151a22: 染於無。難曰。雖有此通終不免難。夫有有有
T2213_.58.0151a23: 無名之爲有。無有無無始是大無。既其墮無
T2213_.58.0151a24: 何由離斷。答本對有病是故爲無。有病若消
T2213_.58.0151a25: 空藥亦廢。則知聖道未曾有無。何所滯耶。
T2213_.58.0151a26: 難曰。是有是無名爲兩是。非有非無名爲兩
T2213_.58.0151a27: 非。既墮是非還同儒墨。答。本非二是故有雙
T2213_.58.0151a28: 非。二是既忘雙非亦息。故知非是亦復非非。
T2213_.58.0151a29: 難曰非是非非還墮二非。何由免非。答二是
T2213_.58.0151b01: 生乎夢虎。兩非還見空花。則知本無所是。今
T2213_.58.0151b02: 亦無非。難曰。若無是無非亦不邪不正。何故
T2213_.58.0151b03: 建篇章稱破邪顯正。答夫有非有是此則爲
T2213_.58.0151b04: 邪。無是無非乃名爲正。所以命篇辨破邪顯
T2213_.58.0151b05: 正。難曰。既有邪可破有正可顯。則心存取捨。
T2213_.58.0151b06: 何謂無依。答爲息於邪強名爲正。在邪既息
T2213_.58.0151b07: 則正亦不留。故無所著。難曰。若邪正並冥豈
T2213_.58.0151b08: 非空見。答正觀論云。大聖説空法。爲離諸見
T2213_.58.0151b09: 故。若復見有空。諸佛所不化。如水能滅火。今
T2213_.58.0151b10: 水還出火。當用何滅。斷常爲火空能滅之。若
T2213_.58.0151b11: 復著空即無藥可滅也。難曰。既著空病。何故
T2213_.58.0151b12: 不服有藥而言息化。答若以有化還復滯有。
T2213_.58.0151b13: 乃至忘言便復著斷。如此之流何由可化。問。
T2213_.58.0151b14: 心有所著有何過耶。答若有所著便有所縛。
T2213_.58.0151b15: 不得解脱生老病死憂悲苦惱。故法華云。我
T2213_.58.0151b16: 以無數方便。引導衆生令離諸著。淨名云。不
T2213_.58.0151b17: 著世間如蓮華。常善入於空寂行。達諸法相
T2213_.58.0151b18: 無罣礙。𥡴首如空無所依。三世諸佛爲六道
T2213_.58.0151b19: 衆生心有所著故出世説經。四依開士爲大
T2213_.58.0151b20: 小學人心有所依故出世造論。故有依有得
T2213_.58.0151b21: 爲生死之本。無住無著爲經論大宗。難曰。若
T2213_.58.0151b22: 内外並冥。佛經何故説大小兩教。答。法華
T2213_.58.0151b23: 云。是法不可示。言辭相寂滅。如來於無名相
T2213_.58.0151b24: 中強名相説。故有大小教門。欲令衆生因此
T2213_.58.0151b25: 名相悟無名相。而封教之徒聞説大小更生
T2213_.58.0151b26: 染著。是故造論破斯執情。還令了悟本來寂
T2213_.58.0151b27: 滅。故四依出世爲如佛也。問此論名爲正觀。
T2213_.58.0151b28: 正有幾種。答天無兩日土無二王。教有多門
T2213_.58.0151b29: 理唯一正。是故上來破斥四宗。華嚴云。文殊
T2213_.58.0151c01: 法常爾。法王唯一法。一切無畏人。一道出生
T2213_.58.0151c02: 死。但欲出處衆生。於無名相法強名相説。令
T2213_.58.0151c03: 禀學之從因而得悟。故開二正。一者體正二
T2213_.58.0151c04: 者用正。非眞非俗名爲體正。眞之與俗目爲
T2213_.58.0151c05: 用正所以然者諸法實相言忘慮絶。未曾眞
T2213_.58.0151c06: 俗故名之爲體。絶諸偏邪因之爲正。故言體
T2213_.58.0151c07: 正。所言用正者。體絶名言物無由悟。雖非有
T2213_.58.0151c08: 無強説眞俗。故名爲用。此眞之與俗亦不偏
T2213_.58.0151c09: 邪。因之爲正。故名用正也。問既云眞俗。則是
T2213_.58.0151c10: 二邊。何名爲正。答如因縁從有因之爲俗。
T2213_.58.0151c11: 然假有不可言其定有。假有不可言其定無。
T2213_.58.0151c12: 此之假有遠離二邊。故名爲正。俗有既爾眞
T2213_.58.0151c13: 非亦爾。假無不可定無。假無不可定有。遠離
T2213_.58.0151c14: 二遍故目之爲正。問何故辨體用二正耶。答
T2213_.58.0151c15: 像末鈍根多墮偏邪。四依出世匡正佛法。故
T2213_.58.0151c16: 明用正。既識正教便悟正理則有體正。但
T2213_.58.0151c17: 正有三種。一對偏病目之爲正。名對偏正。
T2213_.58.0151c18: 二盡淨於偏名之爲正。謂盡偏正也。三偏
T2213_.58.0151c19: 病既去正亦不留。非偏非正。不知何以美之。
T2213_.58.0151c20: 強嘆爲正。謂絶侍正也。在正既然觀論亦爾。
T2213_.58.0151c21: 因於體正發生正觀。名爲體觀。藉二諦用生
T2213_.58.0151c22: 二諦觀。名爲用觀。故觀具二也。觀辨於心爲
T2213_.58.0151c23: 衆生故如實説體。名爲體論。若説於用名之
T2213_.58.0151c24: 爲用論。故論具二也。正既有對偏盡偏絶待。
T2213_.58.0151c25: 觀論亦然。類前可知。次明經論相資。大品經
T2213_.58.0151c26: 云。雖生死道長衆生性多。菩薩應如是正憶
T2213_.58.0151c27: 念。生死邊如虚空。衆生性邊亦如虚空。此中
T2213_.58.0151c28: 無生死往來。亦無解脱者。然既無生死亦無
T2213_.58.0151c29: 涅槃。則知亦無衆生及以於佛。寧有經之與
T2213_.58.0152a01: 論耶。故内外並冥縁觀倶寂。然雖非生死涅
T2213_.58.0152a02: 槃。而於衆生成生死。故大品云。諸法無所有
T2213_.58.0152a03: 如是有。既有衆生故有諸佛。既有諸佛便有
T2213_.58.0152a04: 教門。既有諸佛教門則有菩薩之論。諸佛爲
T2213_.58.0152a05: 衆生失道是故説經。菩薩爲衆生迷經是故
T2213_.58.0152a06: 造論。然經有通別。在論亦爾。所言經通者。通
T2213_.58.0152a07: 爲息衆生顛倒。通爲開顯道門。所言論通者。
T2213_.58.0152a08: 諸聖弟子造一切論。亦通爲息迷教之病申
T2213_.58.0152a09: 明正道。所言經別者。趣大小二縁説大小兩
T2213_.58.0152a10: 教所言論別者。爲破大小兩迷申大小兩教。
T2213_.58.0152a11: 故有大小二論也。然就經論之中具有能所
T2213_.58.0152a12: 之義。經以二智爲能説。二諦爲所説。論以二
T2213_.58.0152a13: 慧爲能説。言教爲所説。斯則經論各有能所
T2213_.58.0152a14: 云云又肇論正示宗本云。言不有不無者不
T2213_.58.0152a15: 如有見常見之有。邪見斷見之無耳。若以有
T2213_.58.0152a16: 爲有則以無爲無。有既不有則無亦不無也。
T2213_.58.0152a17: 夫不存有無以觀法者可謂識法實相矣。謂
T2213_.58.0152a18: 雖觀有而無所取相。然則法相爲無相之相。
T2213_.58.0152a19: 聖人之心爲住無所住矣云云又十住心論云。
T2213_.58.0152a20: 空即假有之根。假有非有而有有森羅。絶空
T2213_.58.0152a21: 非空而空空不住。色不異空建諸法而宛然
T2213_.58.0152a22: 空。空不異色泯諸法而宛然有。是故色即是
T2213_.58.0152a23: 空空即是色。諸法亦爾何物不然。似水波之
T2213_.58.0152a24: 不離。同金莊之不異。不一不二之號立。二諦
T2213_.58.0152a25: 四中之稱顯。觀空性於無得。越戲論於八不。
T2213_.58.0152a26: 于時四魔不戰面縛。三毒不殺自降。生死即
T2213_.58.0152a27: 涅槃更無階級。煩惱即菩提莫勞斷證。雖然
T2213_.58.0152a28: 無階之階級不壞五十二位。階級之無階不
T2213_.58.0152a29: 礙一念成覺。一念之念經三大而勤自行。一
T2213_.58.0152b01: 道之乘馳三駕而勞化他。悲唯蘊之迷無性。
T2213_.58.0152b02: 歎他縁阻境智。心王自在得本淨之水。心數
T2213_.58.0152b03: 客塵息動濁之波。權實二智證圓覺乎一如。
T2213_.58.0152b04: 眞俗兩諦得教理乎絶中。悟心性之不生。知
T2213_.58.0152b05: 境智之不異。斯乃南宗之綱領也云云已上明
T2213_.58.0152b06: 此宗之大宗明文在斯矣
T2213_.58.0152b07: 問。眞言乘教中説此住心經論文證如何
T2213_.58.0152b08: 答。寶鑰云。經云。祕密主彼如是捨無我。心主
T2213_.58.0152b09: 自在覺自心本不生。何以故。祕密主。心前後
T2213_.58.0152b10: 際不可得故。如是知自心性。是超越二劫瑜
T2213_.58.0152b11: 祇行。菩提心論云。當知一切法空。已悟法本
T2213_.58.0152b12: 無生。心體自如不見身心。住於寂滅平等究
T2213_.58.0152b13: 竟眞實之智。令無退失。妄心若起知而勿隨。
T2213_.58.0152b14: 妄若息時心源空寂云云住心抄云。問第七覺
T2213_.58.0152b15: 心不生住心證文何 答。經云。復次祕密主。
T2213_.58.0152b16: 彼如是乃至超越二劫瑜祇行等云云論云。當
T2213_.58.0152b17: 知一切法空乃至妄若息時心源空寂云云已上
T2213_.58.0152b18: 般若寺所引同大師御釋也云云
T2213_.58.0152b19: 五從然上下。明結六箇住心始終中。又爲三。
T2213_.58.0152b20: 一總擧六箇始終。二明轉妙轉深。三明對辨
T2213_.58.0152b21: 所由
T2213_.58.0152b22: 初中。然上來者指從愚童凡夫一念齊施心
T2213_.58.0152b23: 至覺心不生心也。故云原始要終乃至有無
T2213_.58.0152b24: 二障也
T2213_.58.0152b25: 二從雖宗下。明轉妙轉深中。雖宗極炳著者。
T2213_.58.0152b26: 指各各所極之宗體也。轉妙轉深者。其義自
T2213_.58.0152b27: 可知。猶是對治心外之境者。上來六箇住心
T2213_.58.0152b28: 未開自心内證之寶庫。故云未開此中等也」
T2213_.58.0152b29: 三從若不下。明對辨所由中。若不作如此對
T2213_.58.0152c01: 辨者。言若不作如此從淺至深轉深轉妙之
T2213_.58.0152c02: 對辨。各各翫當教當教宗極。不能覺後教之
T2213_.58.0152c03: 深妙。故云若不作如此乃至其微妙也云云
T2213_.58.0152c04: 上明第二劫了云云
T2213_.58.0152c05: 三從經云下。明超第三劫中。自爲四。一明先
T2213_.58.0152c06: 歎眞言門功徳。二明正説一道無爲。三明極
T2213_.58.0152c07: 無自性心。四約信解行明心相矣
T2213_.58.0152c08: 初中。又爲二。一明牒經。二明隨釋
T2213_.58.0152c09: 初牒經自可見
T2213_.58.0152c10: 二從即是下。明隨釋中。自爲七。一明總欲超
T2213_.58.0152c11: 三劫讃功徳。二明顯密遲速。三明廣説心相
T2213_.58.0152c12: 所由。四明擧譬顯初心即極。五明祕密神通。
T2213_.58.0152c13: 六明親近敬禮。七明結歸
T2213_.58.0152c14: 初中。即是欲明超第三劫之心等者。言爲使
T2213_.58.0152c15: 第三劫諸菩薩并初心始行之人遣一道極無
T2213_.58.0152c16: 之法執。先歎眞言上乘諸菩薩功徳智慧。依
T2213_.58.0152c17: 之見聞覺知輩信樂尋求眞言門妙行妙智。
T2213_.58.0152c18: 更於一道極無之當位法味。而不作愛著執
T2213_.58.0152c19: 心也。故云即是欲明超第三劫乃至先欲其
T2213_.58.0152c20: 功徳耳也
T2213_.58.0152c21: 二從如餘下。明顯密遲速中。又爲三。一明餘
T2213_.58.0152c22: 教成不。二明今宗直入直滿。三明譬
T2213_.58.0152c23: 初文。自可見
T2213_.58.0152c24: 二從今此下。明今宗直入直滿中。今此教者
T2213_.58.0152c25: 指此眞言乘教。諸菩薩者指初心始行行人。
T2213_.58.0152c26: 則不如是者。如彼餘教菩薩不用次第對治
T2213_.58.0152c27: 行故。直以眞言爲乘者。不依方便對治行門。
T2213_.58.0152c28: 直以眞言三密妙行爲所乘之法。超越一道
T2213_.58.0152c29: 極無之極細妄執。直入初法明道位。故云直
T2213_.58.0153a01: 以眞言爲乘超入淨菩提心門也。若見此心
T2213_.58.0153a02: 明道時者。指初法明道位也。諸菩薩無數劫
T2213_.58.0153a03: 等者。言彼顯教諸菩薩。於三大無數劫所積
T2213_.58.0153a04: 集諸萬善萬行諸波羅蜜福智二嚴。於一念
T2213_.58.0153a05: 之頃圓滿爾具足。故云諸菩薩無乃至自
T2213_.58.0153a06: 然具足也
T2213_.58.0153a07: 三從譬如下。明譬中。又爲二。一明以舟車喩
T2213_.58.0153a08: 顯乘。二明以神通喩今教。二義自可見
T2213_.58.0153a09: 三從又世下。明廣説心相所由中。又世尊等
T2213_.58.0153a10: 者。言歎眞言門功徳爲於一通極無之法位
T2213_.58.0153a11: 而不生著慢也。釋スル此事之次釋顯上來廣
T2213_.58.0153a12: 説諸心相之所由也。所以先廣説如上諸心
T2213_.58.0153a13: 相等者。指從異生羝羊一念齊施之心乃至
T2213_.58.0153a14: 第三劫之終心爾也。若行至如是境界等
T2213_.58.0153a15: 者。所謂愚童持齊之第六成果。嬰童無畏之
T2213_.58.0153a16: 第八無畏依。唯蘊無我中見道適齊。拔業因
T2213_.58.0153a17: 種中證寂然界。無縁乘中法無我性。覺心不
T2213_.58.0153a18: 生中心王自在。一道無爲中一道清淨。極無
T2213_.58.0153a19: 自性中心之實際。於如此法執。各未到謂到
T2213_.58.0153a20: 爲宗極。依之中途稽留シテ。速疾不可至祕密
T2213_.58.0153a21: 莊嚴大光明心殿。故云所以先廣乃至路稽
T2213_.58.0153a22: 留也
T2213_.58.0153a23: 四從復次下。明擧譬顯初心即極中。又爲二。
T2213_.58.0153a24: 一明顯具體法身義。二明顯人天歸敬
T2213_.58.0153a25: 初中。自爲二。一明擧喩。二明合譬
T2213_.58.0153a26: 初中。復次者先以神通乘之喩明一念之頃
T2213_.58.0153a27: 無量無數功徳智慧圓滿具足已。今亦以輪
T2213_.58.0153a28: 王太子譬明普賢衆行滿足。故云復次也。輪
T2213_.58.0153a29: 王者。有金銀銅鐵四種輪王。各任持七寶。所
T2213_.58.0153b01: 謂輪寶象寶馬寶珠寶女寶主藏臣寶主兵臣
T2213_.58.0153b02: 寶是也。具足如此七寶統領四天下也。如涅
T2213_.58.0153b03: 槃經第十一云。善男子過去之世人壽無量
T2213_.58.0153b04: 時。世有王名曰善住乃至生一童子乃至字曰
T2213_.58.0153b05: 頂生。善住王即以國事委付頂生乃至爾時頂
T2213_.58.0153b06: 生於十五日處在高樓沐浴受齊。即於東方
T2213_.58.0153b07: 有金輪寶。其輪千輻轂輞具足。不由工匠自
T2213_.58.0153b08: 然成就。而來應之。頂生大王即作是念。我昔
T2213_.58.0153b09: 曾聞五通仙説。若刹利王於十五日處於高
T2213_.58.0153b10: 樓沐浴受齊。若有金輪乃至自然成就而來應
T2213_.58.0153b11: 者。當知是王即當得作轉輪聖帝。復作是念。
T2213_.58.0153b12: 我今當試。即以左手&T016254;此輪寶。右執香爐。右
T2213_.58.0153b13: 膝著地而發誓言。是金輪寶若實不虚。應如
T2213_.58.0153b14: 過去轉輪聖王所行道去。作是誓已。是金輪
T2213_.58.0153b15: 寶飛昇虚空。遍十方已。還來住在頂生左手。
T2213_.58.0153b16: 爾時頂生心生歡喜。踊躍無量復作是言。我
T2213_.58.0153b17: 今定作轉輪聖王。其後不久復有象寶。状貌
T2213_.58.0153b18: 端嚴如白蓮華。七枝柱地乃至次有馬寶。其色
T2213_.58.0153b19: 紺炎髮尾金色乃至復有女寶。形容端正微妙
T2213_.58.0153b20: 第一乃至其目遠視見一由旬。耳聞鼻嗅亦復
T2213_.58.0153b21: 如是乃至有大智慧。於諸衆生常有軟語。是
T2213_.58.0153b22: 女以手獨王衣時。即知王身安樂病患。亦知
T2213_.58.0153b23: 王心所縁之處乃至其後不久於王宮内自然
T2213_.58.0153b24: 而有寶摩尼珠乃至能於闇中照一由旬。若天
T2213_.58.0153b25: 降雨渧如車軸。是珠勢力能作大蓋覆一由
T2213_.58.0153b26: 旬。遮此大雨不令下過乃至其後不久有主藏
T2213_.58.0153b27: 臣自然而出。多饒財寶巨富無量。庫藏盈溢
T2213_.58.0153b28: 無所乏少。報得眼根力能徹見一切地中所
T2213_.58.0153b29: 有伏藏。隨王所念皆能辨之乃至其後不久有
T2213_.58.0153c01: 主兵寶自然而出。勇健乃至第一善知四兵
T2213_.58.0153c02: 乃至爾時頂生轉輪聖帝告諸大臣。汝等當知。
T2213_.58.0153c03: 此閻浮安穩豐樂。我今已有七寶成就千子
T2213_.58.0153c04: 具足。更何所爲。諸臣答言。唯然大王。東弗
T2213_.58.0153c05: 婆提猶未歸徳。王今應往。爾時聖王即與七
T2213_.58.0153c06: 寶。一切營從飛空而往東弗婆提。彼土人民
T2213_.58.0153c07: 歡喜歸化私謂西北兩
州亦如是
復告大臣。我四天下安穩
T2213_.58.0153c08: 豐樂。人民熾盛咸已歸徳。七寶成就千子具
T2213_.58.0153c09: 足。何所爲。諸臣答言。唯然聖王。三十三天壽
T2213_.58.0153c10: 命極長安穩快樂乃至爾時聖王復與七寶。一
T2213_.58.0153c11: 切營從飛騰虚空上忉利天乃至於是天王釋
T2213_.58.0153c12: 提桓因知頂生已來在外。即出迎見已。執手
T2213_.58.0153c13: 昇善法堂分座而坐。彼時二王形容相貌等
T2213_.58.0153c14: 無差別。唯有視眴爲別異耳。是時聖王即生
T2213_.58.0153c15: 念言。我今寧可退彼王位即住其中爲天王
T2213_.58.0153c16: 不。善男子。爾時帝釋受持讀誦大乘經典開
T2213_.58.0153c17: 示分別爲他演説。唯於深義未盡通達。以是
T2213_.58.0153c18: 讀誦受持分別爲他廣説因縁力故。有大威
T2213_.58.0153c19: 徳。善男子。是頂生王於此帝釋生惡心已。即
T2213_.58.0153c20: 使墮落。還閻浮提。與所念人天離別生大苦
T2213_.58.0153c21: 惱。復遇惡病即便命終。爾時帝釋迦葉佛是。
T2213_.58.0153c22: 轉輪王則我身是。善男子。當知如是愛別離
T2213_.58.0153c23: 者極爲大苦云云
T2213_.58.0153c24: 問如此四種輪王凡聖中如何 答。十住心論
T2213_.58.0153c25: 云。輪王者已入賢聖位。雖不是嬰童心。然是
T2213_.58.0153c26: 人間王故次叙之云云又云。賢位輪王者。仁王
T2213_.58.0153c27: 經云。十善菩薩發大心。長別三界苦輪海。中
T2213_.58.0153c28: 下品善粟散王。上品十善鐵輪王。習種銅輪
T2213_.58.0153c29: 二天下。銀輪三天性種性。道品堅徳轉輪王。
T2213_.58.0154a01: 七寶金光四天下云云又云。又聖位金輪王者。
T2213_.58.0154a02: 仁王華嚴並云作閻浮提王。瑜伽論云。作轉
T2213_.58.0154a03: 輪王居贍部州王四天下云云故知賢聖爲凡
T2213_.58.0154a04: 夫也。以如此等衆徳具足故。云如輪王太子
T2213_.58.0154a05: 乃至即是輪王具體故也
T2213_.58.0154a06: 二從眞言下。明合譬中。初入淨菩提心者。就
T2213_.58.0154a07: 此有二義。所謂一指地前凡夫地最初發心。
T2213_.58.0154a08: 二指初法明道位 以此初發菩提心位喩輪王
T2213_.58.0154a09: 太子初誕育時。雖未於無數等者。喩太子未
T2213_.58.0154a10: 遍習衆藝也。然此等如來功徳等者。喩太子
T2213_.58.0154a11: 雖未遍習衆藝而任持七寶成就聖王家業也」
T2213_.58.0154a12: 二從又如下。明爲人天作歸依中。又爲二。一
T2213_.58.0154a13: 明擧譬。二明合譬
T2213_.58.0154a14: 初中。又已龍神兆庶之等者。輪王王子始生
T2213_.58.0154a15: 時。天龍鬼神皆悉宗敬歸伏。故云爾也
T2213_.58.0154a16: 二明合譬中。初發淨菩提心等者喩王始生。
T2213_.58.0154a17: 已爲天人世間迷失等者。喩輪王出世專行
T2213_.58.0154a18: 十善業道故。龍神人民等爲失十善之正路
T2213_.58.0154a19: 者作大歸依也。此中迷失正道等者。指八正
T2213_.58.0154a20: 道等也。若常途諸論等者指大論等。證此心
T2213_.58.0154a21: 時者指初發淨菩提心也。即名爲佛者指自
T2213_.58.0154a22: 證圓極成佛也。舍利弗等一切聲聞等者。大
T2213_.58.0154a23: 論七十八云。問曰。諸阿羅漢辟支佛及五通
T2213_.58.0154a24: 是離欲人發心者。或有未離欲但發心。云
T2213_.58.0154a25: 何勝。答。是事先品已種種成答。阿羅漢等
T2213_.58.0154a26: 雖漏盡。不如初發心菩薩。譬如轉輪聖王太
T2213_.58.0154a27: 子。雖在胎中已勝餘子。又如國王太子。雖未
T2213_.58.0154a28: 即位勝諸大臣有位富貴者乃至如歌羅頻伽
T2213_.58.0154a29: 鳥在&T021400;中。未發聲已能勝諸鳥乃至阿羅漢辟
T2213_.58.0154b01: 支佛雖不貪世樂。樂滅苦故求涅槃。不能爲
T2213_.58.0154b02: 衆生。菩薩心生口言爲度一切。是故勝。譬如
T2213_.58.0154b03: 一六神通阿羅漢。將一沙彌令負衣鉢循路
T2213_.58.0154b04: 而行。沙彌思惟。我當以何乘入涅槃。即發心。
T2213_.58.0154b05: 佛爲世尊最上最妙。我當以佛乘入涅槃。師
T2213_.58.0154b06: 知其念即取衣鉢自擔。推沙彌在前行。沙彌
T2213_.58.0154b07: 覆復思惟。佛道甚難久住生死受無量苦。且
T2213_.58.0154b08: 以小乘入涅槃。師復以衣鉢嚢還與沙彌令
T2213_.58.0154b09: 擔。語在後行。如是至三。沙彌白師師年老耄
T2213_.58.0154b10: 状如小兒戲。方始令我在前。已復令我在後。
T2213_.58.0154b11: 何其太速。師答汝初念發心作佛。是心貴重
T2213_.58.0154b12: 則住我師道中。如是人諸辟支佛尚應供養。
T2213_.58.0154b13: 何況阿羅漢。以是故推汝在前。汝心還悔
T2213_.58.0154b14: 欲取小乘而未便得。汝去我懸遠。是故令汝
T2213_.58.0154b15: 在後。沙彌聞已驚悟。我師能如我心。我一發
T2213_.58.0154b16: 意已勝阿羅漢。何況成就。即自堅固住大乘
T2213_.58.0154b17: 云云如此菩薩一念發心出過一切聲聞縁
T2213_.58.0154b18: 覺。故云證此心時即名爲佛乃至出過一切
T2213_.58.0154b19: 聲聞辟支佛地也云云
T2213_.58.0154b20: 五從以行下。明祕密神通中。又自爲三。一明
T2213_.58.0154b21: 對治因人不知。二明唯獨自明了。三明二劫
T2213_.58.0154b22: 優劣
T2213_.58.0154b23: 初中。又爲二。一明不知境。二明不知人
T2213_.58.0154b24: 初中。以行者指眞言行者。得此心時者指初
T2213_.58.0154b25: 發淨菩提心也。即知釋迦牟尼淨土者。指常
T2213_.58.0154b26: 在靈山釋迦。所謂三身即一釋迦牟尼無上
T2213_.58.0154b27: 大覺世尊也。故經云。釋迦牟尼名毘盧遮那
T2213_.58.0154b28: 遍一切處云云謂其土者四土不二周圓無際
T2213_.58.0154b29: 常寂光土。三世常恒永離成壞。是故經云。常
T2213_.58.0154b30: 在靈鷲山。及餘諸住處。衆生見劫盡。大火所
T2213_.58.0154c01: 燒時。我此土安穩。天人常充滿云云又釋云。
T2213_.58.0154c02: 豈離伽耶別求常寂光。非寂光外別有娑婆
T2213_.58.0154c03: 云云故云淨土不毀也。見佛壽量長遠等者。若
T2213_.58.0154c04: 淺略釋者指五百塵點遠壽。如經云。我實成
T2213_.58.0154c05: 佛已來無量無邊百千萬億那由他劫。譬如
T2213_.58.0154c06: 五百千萬億那由他阿僧祇等云云若深祕釋
T2213_.58.0154c07: 者指無始無終本地無作之長壽。所謂一切
T2213_.58.0154c08: 衆生本來本覺之佛性常住無作本地是也。
T2213_.58.0154c09: 離始得修生分域故云本。爲無邊萬徳之依
T2213_.58.0154c10: 地故云地。心地觀經云。三界唯一心名爲地
T2213_.58.0154c11: 云云觀無量壽經云。是心是佛是心作佛。涅槃
T2213_.58.0154c12: 經云。一切衆生悉有佛性。如來常住無有變
T2213_.58.0154c13: 易。法花經云。如來祕密神通之力云云釋云一
T2213_.58.0154c14: 身即三身名爲祕。三身即一身名爲密。是以
T2213_.58.0154c15: 無量塵數菩薩聞如此本地無作長壽。得増
T2213_.58.0154c16: 道損生之大益。致願我於未來説壽亦如是
T2213_.58.0154c17: 之唱。依之妙樂大師釋云。若但使信事中遠
T2213_.58.0154c18: 壽。何能令此諸菩薩増道損生耶云云此等經
T2213_.58.0154c19: 釋意皆是深祕意也。故奧卷云。妙法蓮華最
T2213_.58.0154c20: 深祕處者此經本地身云云與上行等從地涌
T2213_.58.0154c21: 出等者。是即指本地眷屬也。地者指阿字本
T2213_.58.0154c22: 不生際也。涌出者遊戲神變之意也。同會一
T2213_.58.0154c23: 處者。同一法界集會故云同會。一處者一大
T2213_.58.0154c24: 圓明境界故云一處。是即今四重法界諸尊
T2213_.58.0154c25: 聖衆同共集會豈異處耶。只是靈山會耳。靈
T2213_.58.0154c26: 山會座亦異物耶。只是行者自心耳。故云以
T2213_.58.0154c27: 行者得此心時乃至同會一處也
T2213_.58.0154c28: 二從對下。明不知人中。修對治道等者。如上
T2213_.58.0154c29: 本地甚深境界非修因證得之分。雖爲補處
T2213_.58.0155a01: 大士。示爲迹化之眷屬故。云乃不識一人也。
T2213_.58.0155a02: 以如此難解難入之境界。四十餘年之間輒
T2213_.58.0155a03: 爾不説故經云如來祕密神通之力也云云
T2213_.58.0155a04: 二從又此下。明唯獨自明了中。又此菩薩者
T2213_.58.0155a05: 指初地菩薩也。能於畢竟淨心中者指初地
T2213_.58.0155a06: 所證淨菩提心也。普集會等者。如同共集會
T2213_.58.0155a07: 之義云云亦自能普詣十方等者。照見本來常
T2213_.58.0155a08: 住周遍法界色身故。非詣而詣非遍而遍。故
T2213_.58.0155a09: 云亦自能普詣十方也。供養諸善知識者。依
T2213_.58.0155a10: 菩薩心所起之行願。於普門法界。刹那之頃
T2213_.58.0155a11: 供養四重法界諸尊聖衆。詢求正法能問能
T2213_.58.0155a12: 答。如此境界只證者獨知。餘人所不知也。故
T2213_.58.0155a13: 云供養諸善知識乃至復名祕密也云云
T2213_.58.0155a14: 三從前二下。明辨二劫優劣中。又爲二。一明
T2213_.58.0155a15: 小聖堪轉教。二明小聖生敬疑
T2213_.58.0155a16: 初中。前二劫中者指他縁覺心。雖云度二乘
T2213_.58.0155a17: 地者。第二劫既超越唯蘊拔業。故云爾也。雖
T2213_.58.0155a18: 須菩提等者。般若時。佛以洮汰方便勅舍利
T2213_.58.0155a19: 弗須菩提等。爲諸大菩薩令轉教付財人法
T2213_.58.0155a20: 二空。雖然但領知珍寶。而無一悕之悕取也
T2213_.58.0155a21: 如法花經云。爾時窮子即受教勅領知衆物
T2213_.58.0155a22: 金銀珍寶及諸庫藏。而無悕取一悕之意。然
T2213_.58.0155a23: 其所止故在本處。下劣之心亦未能捨云云
T2213_.58.0155a24: 則雖無悕取之一念。猶能堪轉教付財。故云
T2213_.58.0155a25: 雖須菩提等乃至人法倶空也
T2213_.58.0155a26: 二從而於下。明小聖生驚疑中。而於此祕密
T2213_.58.0155a27: 一乘者。指一乘法花會座。所謂依四花六動
T2213_.58.0155a28: 之瑞。諸大聲聞動執生疑。敢不知其所趣。依
T2213_.58.0155a29: 此動執生疑。彌勒問之。文殊答之指名體而
T2213_.58.0155b01: 云欲説法花經。依之身子三請如來四止。上
T2213_.58.0155b02: 慢起座純有貞實。然後説開權顯實之妙法
T2213_.58.0155b03: 蓮華經。何況於本門壽量塵點祕密甚深之
T2213_.58.0155b04: 奧旨者。補處彌勒猶致乃不識一人之唱。豈
T2213_.58.0155b05: 舍利弗須菩提等所量境界耶。故云而於此
T2213_.58.0155b06: 祕密一乘乃至過聲聞辟支佛地也云云
T2213_.58.0155b07: 六從時大下。明親近敬禮中。自爲三。一明總
T2213_.58.0155b08: 諸天生敬信。二明供養物有定法。三明結
T2213_.58.0155b09: 初中。時者。指此菩薩證菩提心之時。大威徳
T2213_.58.0155b10: 諸天者指梵釋四王等。不見菩薩等者。此菩
T2213_.58.0155b11: 薩内證眞實境界非諸天二乘所測之境。故
T2213_.58.0155b12: 云爾也。雖然以大菩提心威徳力故。諸天自
T2213_.58.0155b13: 然咸生敬信也
T2213_.58.0155b14: 二從釋提下。明供養物有定法中。釋提桓因
T2213_.58.0155b15: 作如是等者。大論第三十五云。諸天供養各
T2213_.58.0155b16: 有定法。如佛初生時。釋提桓因以天衣奉承
T2213_.58.0155b17: 此身。梵天王躬自執蓋。四天王四邊防護。淨
T2213_.58.0155b18: 居諸天欲令菩薩生厭離心故。化作老病死
T2213_.58.0155b19: 人及沙門形。又出家時。四天王勅使者捧馬
T2213_.58.0155b20: 足。自四邊待護菩薩。天帝釋取髮於其天上
T2213_.58.0155b21: 城東門外立髮塔。又持菩薩寶衣於城南門
T2213_.58.0155b22: 外立衣塔。至佛樹下時奉上好草。執金剛常
T2213_.58.0155b23: 執金剛衞護菩薩。梵天王請佛轉法輪。如是
T2213_.58.0155b24: 等各有定法。以是故四天王奉鉢云云又第三
T2213_.58.0155b25: 十四云。問曰如經説。佛敷草樹下坐而成佛
T2213_.58.0155b26: 道。今云何願言以天衣爲座。答曰 聲聞經中
T2213_.58.0155b27: 説敷草。摩訶衍經中。隨衆生所見。或有敷草
T2213_.58.0155b28: 樹下。或見敷天綩綖。隨其福徳多少所見不
T2213_.58.0155b29: 云云
T2213_.58.0155c01: 又云。復次生身佛把草樹下。法性生身佛以
T2213_.58.0155c02: 天衣爲座。或臥天衣云云又同第三十五云。
T2213_.58.0155c03: 問曰。佛一身何以四鉢。答曰。四王力等不可
T2213_.58.0155c04: 偏受一人。又令見佛神力合四鉢爲一。心喜
T2213_.58.0155c05: 信淨作是念。我等從菩薩初生至今成佛所
T2213_.58.0155c06: 修供養功徳不虚云云又云。問曰如摩訶衍經
T2213_.58.0155c07: 中説。有佛以喜爲食不食揣食。如天王佛衣
T2213_.58.0155c08: 服儀容與白衣無異不須鉢食。何以言四天
T2213_.58.0155c09: 王定應奉鉢。答曰。定者爲用鉢者故不説不
T2213_.58.0155c10: 用。復次用鉢諸佛多。不用鉢者少。是故以多
T2213_.58.0155c11: 爲定云云以如此等義故云釋提桓因乃至我
T2213_.58.0155c12: 當轉法輪也
T2213_.58.0155c13: 三從故云下。明結。文自可見云云
T2213_.58.0155c14: 七從已歎下。明總結云云
T2213_.58.0155c15: 問曰。上來一段經疏文者何住心所攝耶
T2213_.58.0155c16: 答。就此有兩義。一謂祕密莊嚴心所攝也所
T2213_.58.0155c17: 以然者既經文眞言門修行菩薩行云云疏釋
T2213_.58.0155c18: 云。即是欲明超第三劫之心欲令見聞者信樂
T2213_.58.0155c19: 尊重故先歎其功徳耳。故知一道極無猶是所
T2213_.58.0155c20: 超之法也。若一道心所攝者。豈云欲明第三
T2213_.58.0155c21: 劫之心耶。又爲欲令一道極無菩薩欣慕眞
T2213_.58.0155c22: 言門故。先説眞言門功徳令信樂尊重也。隨
T2213_.58.0155c23: 大師第八住心所引文雖多。不引此文。又住
T2213_.58.0155c24: 心抄以同一。謂非第八住心所攝文也。所以
T2213_.58.0155c25: 然者。見ルニ大師第八住心所引文。引云何
T2213_.58.0155c26: 菩提謂如實知自心乃至祕密主此菩薩淨菩
T2213_.58.0155c27: 提心門名初法明道等文第八住心。然
T2213_.58.0155c28: 此所引中説如實知自心大菩提心功徳。今
T2213_.58.0155c29: 文云眞言門修行菩薩行乃至智慧方便皆
T2213_.58.0156a01: 悉成就也。隨又第七第八兩住心中間在之。
T2213_.58.0156a02: 然非第七住心所攝事。疏家作シテ然上來等
T2213_.58.0156a03: 對辨。而釋玉フコト顯然也。依之住心抄第八住
T2213_.58.0156a04: 心所證之。彼抄云。論云。復修瑜伽勝上
T2213_.58.0156a05: 法人能從凡人佛位者亦超十地菩薩境界
T2213_.58.0156a06: 者。此當此住心也。何者經文眞言門修行菩
T2213_.58.0156a07: 薩行諸菩薩乃至二乘諸天親近敬禮云云
T2213_.58.0156a08: 云。此歎初入眞言門菩薩功徳云云第十
T2213_.58.0156a09: 住心以前皆入眞言門菩薩三昧門故也云云
T2213_.58.0156a10: 此釋意引菩提心論而云何者經文。故
T2213_.58.0156a11: 知菩提心論猶不分明今經文
T2213_.58.0156a12: 彼論故云何者經文也。但云入眞言門
T2213_.58.0156a13: 故可第十住心カト故。釋&MT06279;其意云。疏
T2213_.58.0156a14: 此歎初入眞言門菩薩功徳者。除第十住
T2213_.58.0156a15: 以前皆是入眞言門菩薩三昧門故也云云
T2213_.58.0156a16: 妙印鈔卷第十六
T2213_.58.0156a17:   御本云元徳二年庚午七月一日加點了
T2213_.58.0156a18:  沙門阿寂六十一 
T2213_.58.0156a19:
T2213_.58.0156a20:
T2213_.58.0156a21:
T2213_.58.0156a22: 妙印鈔卷第十七
T2213_.58.0156a23:  沙門阿寂記 
T2213_.58.0156a24:   釋入眞言門住心品第一之餘經第一
疏第二
T2213_.58.0156a25: 二從然行下。正明一道無爲心中。自爲二。一
T2213_.58.0156a26: 明總問能入法。二明擧經答
T2213_.58.0156a27: 初中。行者等者通顯密二機。當位顯後位密
T2213_.58.0156a28: 故也。復者。對覺心不生心故云復也。言前覺
T2213_.58.0156a29: 心不生心以心王自在能入此門。然問今此
T2213_.58.0156b01: 住心何等法淨菩提心門云云
T2213_.58.0156b02: 二從故經下。明擧經答中。又爲二。一明略擧
T2213_.58.0156b03: 經文。二明隨釋 初略擧經文。自可見
T2213_.58.0156b04: 二明隨釋中。自爲九。一明釋空性。二明離於
T2213_.58.0156b05: 根境。三明釋無相。四明無境界。五明越諸論。
T2213_.58.0156b06: 六釋一切佛法相續生。七明離有爲無爲界。
T2213_.58.0156b07: 八明離諸造作。九明離六根
T2213_.58.0156b08: 初中。自爲二。一明直自心等性空。二明引上
T2213_.58.0156b09: 文喩此心 初中。空性即是自心等者。所言
T2213_.58.0156b10: 空者阿字大空也。性者a字自性。所謂無自
T2213_.58.0156b11: 性爲性故。是即行者自心等虚空性也。所謂
T2213_.58.0156b12: 如實大菩提心離一切妄想戲論畢竟常淨如
T2213_.58.0156b13: 虚空。故上文云心虚空菩提三種無二也
T2213_.58.0156b14: 二從上文下。明引上文喩此心中。上文無量
T2213_.58.0156b15: 等者。上文佛答菩提心相貌偈云。無量如虚
T2213_.58.0156b16: 空。不染污常住。諸法不能動。本來寂無相。無
T2213_.58.0156b17: 量智成就。正等覺顯現云云疏釋云。次有一
T2213_.58.0156b18: 偈半。略擧答菩提心相貌。以世間更無有法
T2213_.58.0156b19: 可以表示淨菩提心相者。唯除大虚空喩少
T2213_.58.0156b20: 分相似。故云無量如虚空。譬如虚空。不爲烟
T2213_.58.0156b21: 雲塵霧之所染污。其性常住離諸因縁。假使
T2213_.58.0156b22: 八方大風吹盡世界。不能令其動。自本初以
T2213_.58.0156b23: 來常自寂滅無相。非適今也。心相亦爾。從無
T2213_.58.0156b24: 始以來本自不生。以本不生故無有一法能
T2213_.58.0156b25: 令染污動搖。常住不變永寂無相。故云不染
T2213_.58.0156b26: 污常住諸法不能動本來寂無相。爾時行人
T2213_.58.0156b27: 爲此寂光所照。無量知見自然開發如蓮華
T2213_.58.0156b28: 敷。故云無量智成就。此智成就即是毘盧遮
T2213_.58.0156c01: 那心佛現前。故云正等顯現云云此經疏文明
T2213_.58.0156c02: 説自心等虚空性相故。今引爲證也云云二從
T2213_.58.0156c03: 前劫下。明釋離於根境中。自爲二。一明前萬
T2213_.58.0156c04: 法唯心。二明此菩提心色心一如
T2213_.58.0156c05: 初中。前劫者指覺心不生住心也云云
T2213_.58.0156c06: 二明此菩提心色心一如中。又爲三。一明總
T2213_.58.0156c07: 表觀心。二約顯乘明義。三約密明義
T2213_.58.0156c08: 初中。今觀此心者。今此第八住心所説淨菩
T2213_.58.0156c09: 提心也
T2213_.58.0156c10: 二從即是下。約顯乘明義中。即是如來自然
T2213_.58.0156c11: 智者。如來者指本覺如來。所謂一切衆生本
T2213_.58.0156c12: 有智心故也。離造作遷流故云自然智也
T2213_.58.0156c13: 三從亦是下。約密明義中。毘盧遮那遍一切
T2213_.58.0156c14: 身者。指一切衆生本來常住六大法界也。是
T2213_.58.0156c15: 上句擧心攝色故云自然智。下句擧色攝心
T2213_.58.0156c16: 故云遍一切身。但彼宗稱境智爲色心。即如
T2213_.58.0156c17: 云無始色心本是理性妙境妙智。而隨妄轉
T2213_.58.0156c18: 不覺不知。今既聞名知陰即是即四陰身而
T2213_.58.0156c19: 能成觀云云密呼色心爲六大法界。即如云一
T2213_.58.0156c20: 切衆生色心實相從本際以來常是毘盧遮那
T2213_.58.0156c21: 平等智身云云以心如是故等者。行者己心既
T2213_.58.0156c22: 如此。虚空菩提亦如此。以是義故上文云心
T2213_.58.0156c23: 虚空菩提三種無二也。故云諸法亦如是也。
T2213_.58.0156c24: 根塵皆入阿字門者。約内六根求心不可得
T2213_.58.0156c25: 也。約外六塵求心亦不可得也。以不可得故
T2213_.58.0156c26: 根塵共皆入阿字門不可得不可思議也。故
T2213_.58.0156c27: 云根塵皆入乃至離於境界也
T2213_.58.0156c28: 三從顯像下。明釋無相中。影像不出常寂等
T2213_.58.0156c29: 者。離一切境界。根塵皆入阿字門故。諸法無
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