INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
T2217_.59.0709a06: 四反再數成百六十心也。彼等名相如大本
T2217_.59.0709a08: 幷無量之義也。可合譬中從此復更等。法
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b10: 此王爲首。時人或有情厭居樂家在空
T2217_.59.0709b12: 時有王貪悋財物不能均給國土人民。故
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
T2217_.59.0709b18: 乃至言顯何物乎。可見阿含經矣。問。今一
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
T2217_.59.0709b25: 擧劫初現證顯滅後煩惱生起。故爲法譬
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:大日經疏指心鈔卷第十
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c18: 三述意云。此釋心云。於三妄執斷位疏心
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
T2217_.59.0709c25: 云。今約因中具有麁･細･極細三重妄執障
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
T2217_.59.0710a01: 提心逾勝逾増更益方便。乃至金剛道中越
T2217_.59.0710a02: 第三劫極細妄執名離一切障。其菩提心與
T2217_.59.0710a03: 如來等。此位但有四分之一佛地之障存
T2217_.59.0710a07: 無間修習現生則入初地。頓集一大阿僧祗
T2217_.59.0710a11: 抄云。若以淨菩提心爲出世間心即是超越
T2217_.59.0710a13: 得至佛惠初心故云三劫成佛也者別釋也。
T2217_.59.0710a14: 故以初地淨菩提心結佛惠初心也。若佛
T2217_.59.0710a15: 地何云初心。於佛地不可有初後故。又
T2217_.59.0710a16: 疏無若以佛惠初心文。上下同云三祇劫。仍
T2217_.59.0710a18: 地前一劫地上二劫之旨也。傳法院覺心義
T2217_.59.0710a19: 亦同之。本寺道範義高野古徳等多分義也。
T2217_.59.0710a20: 是三劫地前義也。初義意三賢是初僧祇。初
T2217_.59.0710a21: 地乃至七地第二僧祇。八地以上第三僧祇
T2217_.59.0710a22: 之義。諸經論施設。敢以無違矣。今宗又爾
T2217_.59.0710a23: 也。故五祕密經云。能變易弟子倶生我執種
T2217_.59.0710a24: 子應時集得身中一大阿僧祇劫所集福徳
T2217_.59.0710a26: 專注無間修習現生即入初地頓集一大
T2217_.59.0710a28: 今宗又地前經一僧祇行即入初地也。又
T2217_.59.0710a29: 今一僧祇妄執是我執故不可云第二第三
T2217_.59.0710b01: 劫。後二劫中唯斷法執故。又疏第六釋經
T2217_.59.0710b02: 八地三昧道文云。菩薩初度第七地時。上
T2217_.59.0710b03: 不見諸佛可求下不見衆生可度。謂是
T2217_.59.0710b04: 住大涅槃於萬行休息。爾時十方諸佛以
T2217_.59.0710b06: 行云。行者初觀空性時覺一切法皆入心
T2217_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
T2217_.59.0710b10: 應知經疏意第三劫在於八地上也。又檜尾
T2217_.59.0710b11: 口決中以儀軌汝之所證處是一道清淨文
T2217_.59.0710b12: 釋住八地如幻三昧也。既地前初劫八地上
T2217_.59.0710b13: 第三劫義其説分明也。若爾初地乃至七地
T2217_.59.0710b14: 第二劫之義其理極成矣。依之大師祕藏記
T2217_.59.0710b15: 云。越三妄執越三僧祇劫即是十地究竟
T2217_.59.0710b16: 也。過此修上上方便斷微細妄執至佛果
T2217_.59.0710b18: 竟斷三妄佛地斷微細故地上二劫義分明
T2217_.59.0710b19: 者歟。加之復慈氏儀軌云。若一生中從初
T2217_.59.0710b20: 念誦至於越三無數劫行即證一生補處
T2217_.59.0710b22: 薩擇去心中無明父母極細之垢亦名治
T2217_.59.0710b24: 云佛惠初心也。然後斷微細得果故於中
T2217_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
T2217_.59.0710b28: 二地異故。但因滿位而言三劫成佛者。等
T2217_.59.0710b29: 妙二覺一佛二名之故。又密抄第三云。問。第
T2217_.59.0710c01: 三劫滿得成佛不。答。若越三妄執力即得
T2217_.59.0710c02: 成佛。故疏云。復越一重極細妄執得至佛
T2217_.59.0710c04: 麁妄執即一劫。越第二重細妄執即二劫。
T2217_.59.0710c05: 第三重極細妄執即超第三阿僧祇至於佛
T2217_.59.0710c06: 果初心故云於成佛時不限劫數也。心
T2217_.59.0710c08: 第三劫妄執即至佛果也。故云故云三劫
T2217_.59.0710c09: 成佛也。此是佛果初刹那云佛惠初心也。
T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
T2217_.59.0710c12: 此等釋義地前初劫地上二劫之義。同瑜伽
T2217_.59.0710c13: 起信等説矣。後義意三劫倶是寄對如常之
T2217_.59.0710c14: 地前位也。故疏下釋第三劫極無心云。此
T2217_.59.0710c15: 心望前二劫猶如蓮華盛敷。若望後二心
T2217_.59.0710c21: 又云。漸次證入者如初無畏時以聲字觀
T2217_.59.0710c23: 曼荼羅行。離垢地以去各於自地觀心中修
T2217_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
T2217_.59.0710c26: 心云。是因是心望前顯教極果於後祕心
T2217_.59.0710c29: 上諸文但以極無置初地矣。又論第八心
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名初法明道。釋
T2217_.59.0711a02: 云是明法身眞如一道無爲之眞理。佛説此
T2217_.59.0711a03: 名初法明道。智度名入佛道初門。於諸顯
T2217_.59.0711a06: 亡唯佛與佛乃能究盡此則顯教關楔。但眞
T2217_.59.0711a08: 第八心文同初地歟。又當卷下釋初地果
T2217_.59.0711a09: 相云。從此無有待對。出過心量不思議地
T2217_.59.0711a11: 離待對故。已上三義若約能越淨心。或一
T2217_.59.0711a12: 道地前。極無初地。或二心倶地前。或兩心同
T2217_.59.0711a13: 地上。三説雖異若依所度妄心者三妄皆在
T2217_.59.0711a14: 地前故云地前三劫耳。但至三祇配立違
T2217_.59.0711a15: 諸經論者大師釋此事云。問。第三僧祇即
T2217_.59.0711a16: 是八地已上。而何言初心菩薩耶。答。是初
T2217_.59.0711a17: 心菩薩也。無數劫者三劫之中何劫耶。答。第
T2217_.59.0711a19: 心位頓具顯行無數劫功徳。准知兩軌説又
T2217_.59.0711a20: 於自宗初地得顯行第三劫福智故云一
T2217_.59.0711a21: 大阿僧祇。非云初僧祇也。倶生我執等者
T2217_.59.0711a22: 實教意於二障中不分見修。地前伏現初
T2217_.59.0711a23: 地斷種十地除習故。極細當二障種故。且
T2217_.59.0711a24: 約煩惱障邊云我執種歟。非無法執種
T2217_.59.0711a26: 執云種子。我執之種子歟。次疏第六釋者。疏
T2217_.59.0711a27: 自釋云。復次此中應説初法明門三昧道。於
T2217_.59.0711a28: 上品中已説故不重言。又如上所説一生
T2217_.59.0711a29: 補處及八地三昧是約教道法門作如此
T2217_.59.0711b01: 説耳。然祕密乘人於世諦中即能通第一
T2217_.59.0711b02: 義諦者從初發心具行大空三昧。其謂不
T2217_.59.0711b04: 此意於今宗有教門實行二意。若依教道
T2217_.59.0711b05: 門准如常第三劫在於八地上。例如云初
T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢也。故
T2217_.59.0711b07: 云一生補處及八地三昧是約教道法門等
T2217_.59.0711b08: 也。若依實行者初地斷三妄故顯行八地
T2217_.59.0711b09: 上行初地得故。云從初發心即具行大空三
T2217_.59.0711b10: 昧也。疏二云。然此經宗從初地即得入金
T2217_.59.0711b12: 如常八地上第三僧祇也。教道法門者常途
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩
T2217_.59.0711b14: 薩頓得顯行第三劫功徳故。故云其謂不然
T2217_.59.0711b17: 越三妄執即是十地究竟也。過此者過十
T2217_.59.0711b18: 地位也。此位亦雖斷微細且約盡處云果
T2217_.59.0711b19: 位所斷也。猶如根本無明雖從初地斷此
T2217_.59.0711b20: 云佛地所斷矣。次慈氏儀軌及疏第三一生
T2217_.59.0711b21: 補處位斷第三劫妄執者。疏第六云。如上
T2217_.59.0711b23: 若約實行。是如尊勝儀軌等。故彼軌云初
T2217_.59.0711b24: 發心時便越百六十心度三無數劫行證
T2217_.59.0711b26: 此又同疏從初發心具行大空三昧文矣。故
T2217_.59.0711b27: 知今宗異餘教三劫在地前十地離待對
T2217_.59.0711b28: 也。故大師釋現世證得歡喜地文云。非顯
T2217_.59.0711c01: 之。又依初義會疏及論文者。先疏此心望
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心
T2217_.59.0711c03: 生時如蓮華盛敷故云望前二劫等。言若
T2217_.59.0711c04: 望後二心等者。此心喩八心中第五華種心
T2217_.59.0711c05: 第六成果心。後二心者第七受用種子第八
T2217_.59.0711c07: 相抄會論釋等云。前二劫者指初二劫。極
T2217_.59.0711c08: 無自性是第三劫心。謂八地乃至十地也以
T2217_.59.0711c09: 此極無心爲因句。以蒙佛警更増進心
T2217_.59.0711c10: 爲根句。即金剛心一念也。後以成正覺心
T2217_.59.0711c11: 爲究竟句也。然顯教意今第八地心爲果
T2217_.59.0711c12: 位。前二劫顯行滿昇此地。故今教以八地乃
T2217_.59.0711c14: 六重深行者。彼卷下釋云。傳教灌頂是名阿
T2217_.59.0711c16: 羅海會名阿闍梨。從此復有十重深行乃
T2217_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
T2217_.59.0711c20: 文云。如是次第從下至上皆得名爲阿
T2217_.59.0711c23: 傳教至極無。是從下至上示阿闍梨位。謂
T2217_.59.0711c24: 從地前至第十地也。次從此復有十重等
T2217_.59.0711c25: 者還從上至下委顯有十重徳行。謂從十
T2217_.59.0711c26: 地至初地也。次乃至已下顯從初地至傳
T2217_.59.0711c28: 從下至上六重如先。乃至如金剛薩埵者十
T2217_.59.0711c29: 重從上至下擧初地金薩上九地云乃至
T2217_.59.0712a01: 也。又相抄云。疏第二釋八地已上云。住是
T2217_.59.0712a04: 十重深行。何入佛果。故知前文離垢地指初
T2217_.59.0712a05: 地也。虚空無垢菩提心故。凡三劫地前地上
T2217_.59.0712a06: 古來未決。然前義爲勝。經疏論釋以顯教極
T2217_.59.0712a07: 果爲眞言初門故。又望後二心會釋非理。
T2217_.59.0712a08: 先密抄釋不可。以三劫配十地時第二劫
T2217_.59.0712a09: 至七地然配五六地華果二心爲此心而
T2217_.59.0712a10: 七八地二心云後二心。理豈然矣。次相抄義
T2217_.59.0712a11: 又非理。何者八九十地爲因句。長短三心中
T2217_.59.0712a12: 何若短三心則一地内有三心長則八地上
T2217_.59.0712a13: 究竟句也。等覺爲根。果位爲究竟。依疏何
T2217_.59.0712a14: 文乎。開上上方便雖爲佛果未見此説
T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就
T2217_.59.0712a16: 中十地三句眞言行位也。誰以八地上究竟
T2217_.59.0712a17: 句爲眞言初門矣。密抄猶淨菩提心初地義
T2217_.59.0712a18: 明鏡故許地前三劫一義。然依彼釋成八
T2217_.59.0712a19: 地上菩提心義。非啻違抄釋害經疏明文
T2217_.59.0712a20: 暗違大師釋論。誤甚哉。次又十六重深行
T2217_.59.0712a21: 是釋漸次證入經文。然作順逆二科通釋大
T2217_.59.0712a22: 背經文。況復疏第三云。初劫智惠猶與二
T2217_.59.0712a23: 乘共行。若二劫智惠尚與二乘共聞。第三
T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不能思議。堪
T2217_.59.0712a25: 作祕密行阿闍梨也。就祕密中又漸次轉
T2217_.59.0712a26: 深。乃至佛爲十地説般若則九地非其境
T2217_.59.0712a28: 此中等虚空心者極無心即初地也。就祕密
T2217_.59.0712a29: 中等者離垢地以去也。既云漸次轉深。從上
T2217_.59.0712b01: 至下豈夫爾乎。前文自地觀心者顯此祕
T2217_.59.0712b02: 密行義也。二地已上不對顯行。是眞言行
T2217_.59.0712b03: 故。故疏二釋初地果相云。從此無有待對
T2217_.59.0712b05: 爲十重也。但九地非境者。十地十一地開合
T2217_.59.0712b06: 異故。約合門云爾歟。或等妙二覺一佛二
T2217_.59.0712b07: 名故除十地歟。前文擧金薩大日二種者
T2217_.59.0712b08: 六無畏十重中各擧終阿闍梨顯前阿闍
T2217_.59.0712b09: 梨體故云乃至也。乃至言流至毘盧遮那
T2217_.59.0712b10: 上。又八地上十心者不合疏文。疏釋云有
T2217_.59.0712b12: 者約多分歟。或佛果亦深行所得故云爾。
T2217_.59.0712b13: 或微細惑解脱道斷故果位有對治行相故
T2217_.59.0712b14: 云爾歟。又十六重是阿闍梨支分故傳法阿
T2217_.59.0712b15: 闍梨作此事業故。毘盧遮那云深行歟。故
T2217_.59.0712b16: 隣彼釋云。是故作最初阿闍梨事業時即
T2217_.59.0712b18: 證大師釋云。有十重深行者從第二地至
T2217_.59.0712b20: 依此釋十重深行無違。但違毘盧遮那阿
T2217_.59.0712b21: 闍梨文矣。又三祇配位相違者顯密相違文
T2217_.59.0712b22: 義非一。何於此一事守顯乘。就中抄釋
T2217_.59.0712b23: 依初義許地前三劫之義。若三祇配＊位決
T2217_.59.0712b24: 定豈許彼義乎。況顯教中有地地經三祇
T2217_.59.0712b25: 之義耳。尋云。微細妄執唯佛果所斷乎。如
T2217_.59.0712b26: 何答。或云。第三極細妄執從初地至因滿
T2217_.59.0712b27: 斷之。次斷微細妄執至佛果也。故疏下文
T2217_.59.0712b28: 云。復越一劫昇住此地即是初入此信解地
T2217_.59.0712c02: 細之後更不云斷別惑而言佛果位斷四
T2217_.59.0712c03: 分一微細故又疏第三卷云補處菩薩斷無
T2217_.59.0712c04: 明極細之垢故。是故成第三極細妄執至因
T2217_.59.0712c05: 滿之義。故知微細妄執唯佛地所斷也。又義
T2217_.59.0712c06: 云。經云復越一劫昇住此地。此四分之一
T2217_.59.0712c08: 爲十地所斷也。謂第三劫終經越諸戲論之
T2217_.59.0712c10: 經復次信解地等説十地畢云復越一劫等。
T2217_.59.0712c11: 是擧信解地所斷也。次此四分之一者此言
T2217_.59.0712c12: 指前復越一劫文也。故知十地斷微細妄
T2217_.59.0712c13: 執也。或云。今第三妄執有三重。一初地所
T2217_.59.0712c14: 斷二十地所斷三佛地所斷。而今復越一劫
T2217_.59.0712c15: 云三祇者合十地所斷云極細也。過此
T2217_.59.0712c16: 修上上方便斷微細妄執者別開佛地所斷
T2217_.59.0712c17: 爲第四也
T2217_.59.0712c18: 眞言門行者等者。問。三劫倶有時分妄執義。
T2217_.59.0712c19: 何第三劫置眞言門言耶。答。本經中説第
T2217_.59.0712c20: 三劫文云。復次眞言門等文今准彼歟。問。
T2217_.59.0712c21: 經初二劫顯如常顯行可爾。今初二劫又
T2217_.59.0712c22: 約妄執。何更云眞言門耶。答。三劫皆雖通
T2217_.59.0712c23: 顯密二行。第三劫能越心即初地淨菩提心
T2217_.59.0712c24: 故。此位顯極密因故。更置眞言門言也
T2217_.59.0712c25: 得至佛惠初心者。密抄第三云。第三劫滿得
T2217_.59.0712c26: 成佛不。答。若越三妄執力即得成佛。故
T2217_.59.0712c28: 又雜抄云。第三云超極細妄執即超第三
T2217_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
T2217_.59.0713a02: 惠初心。故梵云已下可爲異釋也。大師陀
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
T2217_.59.0713a05: 提心云佛惠初心也。梵云下別釋已上總標
T2217_.59.0713a06: 也。所謂總標別釋成三劫地前之旨也。但
T2217_.59.0713a07: 云三劫成佛者。斷三妄是初地分證成佛
T2217_.59.0713a08: 故。菩提心義三云。義釋説超三重妄執名
T2217_.59.0713a09: 度三阿僧祇劫。過第三劫入佛惠初心名
T2217_.59.0713a10: 淨菩提心門。淨菩提心門以上十住地名信
T2217_.59.0713a12: 異。何者以別圓初地初住同淨菩提心故。
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
T2217_.59.0713a15: 佛惠初心當于天台果佛故。安然意非理。
T2217_.59.0713a16: 天台別教地前可經三劫歟
T2217_.59.0713a17: 若一生度此三妄執等者。鈔第三云。若一生
T2217_.59.0713a18: 度此等者。此宗明義但除妄執名爲瑜祇。
T2217_.59.0713a20: 一生成佛與前祕密釋三劫成佛全同可云
T2217_.59.0713a21: 耶。答。依一義非全同歟。問。兩釋雖異倶
T2217_.59.0713a22: 度三妄成佛。所度既同。成佛何異乎。答。今
T2217_.59.0713a23: 文若言起盡顯異前成佛也。所謂前標若
T2217_.59.0713a24: 以淨菩提心結得至佛惠初心。是即明初地
T2217_.59.0713a26: 生度此等者更顯一生成佛究竟成道也。分
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依之大師雜問答
T2217_.59.0713a28: 中釋三妄義畢云。問。如此等義爾耳。今所
T2217_.59.0713a29: 建立不歴三劫此生即上菩薩地位即身
T2217_.59.0713b02: 此問答引經論等中引疏第一所引之大
T2217_.59.0713b03: 品文證一生二生義。依此釋案今文即上
T2217_.59.0713b04: 菩薩位當於得至佛惠初心。即身成佛即今
T2217_.59.0713b05: 一生成佛也。但三妄言雖同寛狡是別。後
T2217_.59.0713b06: 三妄攝微細故。故抄第四云。前言三劫不
T2217_.59.0713b08: 問。案文次第上釋時分妄執義畢而言即
T2217_.59.0713b09: 一生成佛何論時分耶之意無爭。前常途祕
T2217_.59.0713b10: 密中重簡時分成妄執義是正釋通妨一義
T2217_.59.0713b11: 也。何云別義乎。況後至文處釋第三劫時
T2217_.59.0713b12: 或釋舟車神通至到一處或判巧拙難易不
T2217_.59.0713b14: 滿寶所矣。又兩處三妄言何忽有寛＊狡乎。
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡時分故結何
T2217_.59.0713b16: 論時分耶。今分證究竟即如一生二生二類
T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不經
T2217_.59.0713b18: 三大劫十六大生乃至現生證如來大覺位
T2217_.59.0713b21: 非待顯家時分成佛乎。或又此即身成佛
T2217_.59.0713b22: 與一生成佛有寛＊狡。一生二生同不捨肉
T2217_.59.0713b23: 身故即身成佛攝也。又佛惠初心是祕密分
T2217_.59.0713b25: 究竟成佛。大師處處判文也。但至下釋者
T2217_.59.0713b26: 眞言分證與顯究竟一處故云爾。非謂祕
T2217_.59.0713b27: 密中無分滿也。故疏第一釋初地成佛云。
T2217_.59.0713b29: 一同。例如初劫中三重三妄也。仍無失。又
T2217_.59.0713c01: 義。准祕記釋者。初心者因滿望果云初
T2217_.59.0713c02: 心歟。或佛果初刹那歟。然則究竟成佛。若
T2217_.59.0713c03: 一生下雖上明時分妄執三劫成佛。未判
T2217_.59.0713c04: 勝劣取捨。故度三妄成佛是密即身成佛故
T2217_.59.0713c06: 未聞隔生即身義。故即顯祕密成佛是一
T2217_.59.0713c07: 生成佛也
T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内
T2217_.59.0713c09: 復有三重三妄執。今初出世心生即離初三
T2217_.59.0713c10: 妄執。謂世間衆生從無始不了我之自性。
T2217_.59.0713c11: 唯依諸蘊執有實我。由執我故起種種
T2217_.59.0713c12: 惑造種種業受種種報成三毒根。今瑜伽
T2217_.59.0713c13: 行者從初發心依眞言門了知心相於諸
T2217_.59.0713c14: 蘊中即離相在内外觀之皆不可得即離我
T2217_.59.0713c16: 此釋三道似云三毒矣。教相抄一云。心云
T2217_.59.0713c17: 付初劫所斷麁妄執又細分有三重三妄執
T2217_.59.0713c18: 第一謂以貪嗔癡三毒爲三妄。此中攝經
T2217_.59.0713c19: 所説一重百六十心。謂付六十心於一一
T2217_.59.0713c20: 心各有麁細重重。其中深細攝乃至極細妄
T2217_.59.0713c21: 執。其中麁淺此即當毘曇所叙聲聞人見
T2217_.59.0713c22: 道位所斷也。故住心論第四云。此唯蘊無
T2217_.59.0713c23: 我一句中攝一切小乘法盡。故今聲聞乘名
T2217_.59.0713c25: 者是＊叙諸部之棟梁毘曇斷惑也。若爾成
T2217_.59.0713c27: 見修。三妄之中今擧麁妄中見斷六十心歟。
T2217_.59.0713c28: 唯蘊無我言雖通三道。且就初得總名歟。
T2217_.59.0713c29: 例如無雲天。云最初解了是顯見道位也。
T2217_.59.0714a01: 問。麁妄中既分三重。第二第三應亦爾耶。
T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。
T2217_.59.0714a03: 答。毎三重妄執各有三重。凡九重妄執耳。
T2217_.59.0714a04: 問。爾初重妄執云三妄執。何。答。初重妄執
T2217_.59.0714a05: 建立麁妄執･細妄執･極細妄執也。餘二重
T2217_.59.0714a06: 妄執亦如是也。問。於劫亦可在九劫。三劫
T2217_.59.0714a07: 各三劫之故。答。爾云有何妨問。爾疏正文
T2217_.59.0714a08: 何。答。説三重妄執畢次文云凡有三重三
T2217_.59.0714a10: 准此釋細妄等亦應有三種歟。此釋初重
T2217_.59.0714a11: 内三種亦立麁細等名如次可配。見修相
T2217_.59.0714a12: 望修惑是細故種子極細義也。但出疏正文
T2217_.59.0714a15: 隨義轉用歟。又雜問答云。經云越世間三妄
T2217_.59.0714a16: 執出世間心生者。於妄執有多種。一者百
T2217_.59.0714a17: 六十心三重度故云三妄執。二度世間心
T2217_.59.0714a18: 離我倒所生三妄名越三妄執。三六根六
T2217_.59.0714a19: 境六識制伏此三故超三妄執。四者斷業
T2217_.59.0714a20: 煩惱無明故云度三妄執。問。此四妄執配
T2217_.59.0714a21: 人云何。答。第二大乘人所斷也。第三三果所
T2217_.59.0714a22: 度也。第四無學所斷也。若隨根而論之凡
T2217_.59.0714a23: 有三種三妄執。問。第一三妄約何人耶。答。
T2217_.59.0714a25: 歟。就中初總釋三妄文爲眞言行者所度
T2217_.59.0714a26: 以麁妄中三重爲顯乘大小乘人所斷矣。
T2217_.59.0714a27: 准此釋第二第三劫不可有三種三妄歟。
T2217_.59.0714a28: 六十心文可局第一重歟
T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。
T2217_.59.0714b01: 於根境識三法所起妄執也。是謂聲聞所斷
T2217_.59.0714b02: 修惑故云三果學人所留滯。於十八界諸法
T2217_.59.0714b03: 自相所起修惑非須陀所斷故云三果所
T2217_.59.0714b06: 故。此果進斷修惑故云爾歟。或此果直雖
T2217_.59.0714b07: 不斷修惑修道攝。第十六心是已曾釋
T2217_.59.0714b08: 故所斷言正約一來不還歟。前抄云非須
T2217_.59.0714b09: 陀所斷也。若約云所留滯三果皆依後
T2217_.59.0714b10: 惑故歟。或隨在何道斷惑得果道故云三
T2217_.59.0714b11: 果所斷歟。問。何故根境識云修惑耶。答。惠
T2217_.59.0714b12: 暉疏第一云。十五唯修斷者五根五境及善
T2217_.59.0714b13: 無記心王爲所依境修惑爲能縁。是所縁
T2217_.59.0714b16: 及相應法迷理起故。四相與得是彼見惑親
T2217_.59.0714b18: 覆無記是不染污縁縛斷故。若諸煩惱及彼
T2217_.59.0714b19: 相應迷事起故四相及得是彼修惑親發起。
T2217_.59.0714b20: 欲及善染無表是修斷心親發起故。又是色
T2217_.59.0714b23: 取修斷邊故十八界諸法云三果所斷也。
T2217_.59.0714b24: 見斷邊攝第一三妄故。然此十八界中染心
T2217_.59.0714b25: 王及心所等成妄執法皆自性斷也。善無記
T2217_.59.0714b26: 七心･界心所等及五根･五境等所縁縛也。今
T2217_.59.0714b27: 爲能縁修惑云妄執也。或又若約眷屬體
T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如第三妄執擧
T2217_.59.0714b29: 業矣。故釋論記釋執相應染云。眷屬亦通
T2217_.59.0714c02: 久留滯義也。謂見修相望修道時長故云淹
T2217_.59.0714c03: 久也。又前見惑頓斷。今修惑漸斷。前惑斷故
T2217_.59.0714c04: 云修行。後惑未斷故云留滯也。又義。根境
T2217_.59.0714c05: 界三妄是法執也。故下釋淹留修行云法執
T2217_.59.0714c06: 當心。又大疏抄釋第一重三妄云。三妄執自
T2217_.59.0714c08: 可知。答。疏云。最初解了唯蘊無我根･境･
T2217_.59.0714c10: 此釋三果是法執未斷位故云淹留修行也。
T2217_.59.0714c11: 私案。於十八界諸法有體用。迷用是人執
T2217_.59.0714c12: 修惑也。迷體是法執也。然前義爲勝。所以
T2217_.59.0714c13: 初重三妄皆約所斷故。又若約法執者設
T2217_.59.0714c14: 聲聞無學設縁覺無學亦應留滯。何局三果
T2217_.59.0714c15: 乎。又有不示修斷之過故。又下文如下
T2217_.59.0714c16: 抄
T2217_.59.0714c17: 如内外十二界等者。或云。如者若義也。謂於
T2217_.59.0714c18: 根･境･界文有二意。十八界義如先。又若内
T2217_.59.0714c20: 若爾何云三妄耶。答。迷根･境十二界起修
T2217_.59.0714c21: 惑三毒故云三妄也。例如第一重於蘊起
T2217_.59.0714c22: 我倒所生三毒也。或云内外十二界。界字
T2217_.59.0714c23: 通根･境歟。或義。初云唯蘊擧五蘊。今言
T2217_.59.0714c24: 根･境･界示十八界。此三妄等中未明處門。
T2217_.59.0714c25: 故釋十二處也。十八界中以六識合意根
T2217_.59.0714c27: 似説處門。然今釋界門故作此釋歟。後
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依成
T2217_.59.0714c29: 實意釋法入之中分出六識。此意以六識
T2217_.59.0715a01: 可合法處歟。然大小乘所判皆六識攝意
T2217_.59.0715a02: 根成實意未審矣
T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷業･煩惱･
T2217_.59.0715a05: 與無明云三妄也。問。無明煩惱同煩惱攝
T2217_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
T2217_.59.0715a08: 種云。業者惡業。因則十二因縁。種者無明種
T2217_.59.0715a10: 三妄。如何。答。今文既標有三妄釋所謂業･
T2217_.59.0715a11: 煩惱株杌及無明種子。疏釋明鏡者也。但
T2217_.59.0715a12: 至疏下釋幷論釋者未必三妄義。擧所斷
T2217_.59.0715a13: 所觀歟。又煩惱無明別立約過現也。故實
T2217_.59.0715a14: 範阿字義云。私案。經言業者行･有二支。煩
T2217_.59.0715a15: 惱愛･取。無明初支。生者餘七。七事無明等之
T2217_.59.0715a16: 所生故云生也。鈔云。業及煩惱根本無明種
T2217_.59.0715a18: 多羅樹無明爲種子四支爲根本。餘七枝葉
T2217_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
T2217_.59.0715a21: 答。安然菩提心義三云。業･煩惱正使。聲聞所
T2217_.59.0715a23: 惱正使爲株杌。正使通種現歟。種子是習
T2217_.59.0715a24: 氣也。今謂不爾。株杌亦名習氣而爲縁覺
T2217_.59.0715a25: 所斷也。故論釋縁覺云。業惱株杌猶此而
T2217_.59.0715a28: 非爲樹及根乎。但或以抄釋四支爲根本
T2217_.59.0715a29: 者其理不可。抄株杌種子爲聲聞無學所斷
T2217_.59.0715b01: 故與今意是異耳。彼又十二因縁云大樹。今
T2217_.59.0715b02: 於無明分樹根故。疏下釋大師釋懸會矣｣
T2217_.59.0715b03: 即是無學聖人等者。抄云。言即是無學至最
T2217_.59.0715b04: 難斷處者。即非想地第九品煩惱最極微細
T2217_.59.0715b06: 歟。倶舍云。第九無間道名金剛喩定。盡得
T2217_.59.0715b08: 作二釋矣。然與大師意異。未辨聲縁種子
T2217_.59.0715b09: 斷不故。又安然菩提心義三云。今文業･煩惱
T2217_.59.0715b11: 意今無學雖置二乘無學云縁覺斷習。又
T2217_.59.0715b12: 與大師異。業･煩惱株杌爲現行爲聲聞所
T2217_.59.0715b13: 斷故。大師意株杌同習氣也。最難斷義准
T2217_.59.0715b14: 抄可得意歟。又教相抄一云。第三重三妄
T2217_.59.0715b15: 執者是縁覺人無學位所斷也。所斷既越聲
T2217_.59.0715b16: 聞分齊故云最難斷處。縁覺智惠深聲聞
T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故
T2217_.59.0715b18: 能以總別之相深觀察之見一切集法皆
T2217_.59.0715b19: 是滅法。此與聲聞異故。拔業･煩惱株杌及
T2217_.59.0715b21: 三縁覺所除也。中聲聞所斷云三果學人
T2217_.59.0715b22: 所滯不擧無學所斷縁覺所除云無學聖
T2217_.59.0715b23: 人所斷不擧學位所斷者凡今經所説三瑜
T2217_.59.0715b24: 祇行＊者欲顯眞言勝餘教。而大小諸乘人
T2217_.59.0715b25: 所修諸行從淺至深漸次擧之以爲眞宗方
T2217_.59.0715b26: 便也。故初出聲聞行次示縁覺斷。然此二
T2217_.59.0715b27: 人倶有學無學二位。聲聞擧其學位讓無
T2217_.59.0715b28: 學於縁覺。縁覺示其果位預學位於聲聞。
T2217_.59.0715b29: 是則隱顯爲義耳。又三果學人者後三果
T2217_.59.0715c01: 也。此人對縁覺果位猶有學處故云學
T2217_.59.0715c02: 人。縁覺不擧學位者以聲聞人爲縁覺因
T2217_.59.0715c03: 人也。或又三果學人者前三果也。無學聖
T2217_.59.0715c04: 人者第四果也。然此無學果人有所斷者有
T2217_.59.0715c05: 聲聞無學轉成獨覺之義故。故住心論云。
T2217_.59.0715c07: 未拔株杌種子更居獨覺之學位能除彼
T2217_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
T2217_.59.0715c10: 乘總句也。所斷難斷是辨聲縁淺深別句
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
T2217_.59.0715c13: 就中上但擧三果學人。此中無聲聞應果。
T2217_.59.0715c14: 可闕彼故。又云。後三果者第二三妄迷十
T2217_.59.0715c15: 八界修惑。既爲彼惑所留滯處。無學果
T2217_.59.0715c16: 豈有彼義乎。應知今文含説聲聞無學釋
T2217_.59.0715c17: 聲聞應果習難斷義非想第九品修斷義自
T2217_.59.0715c18: 顯也。問。或難云。大師釋云。根･境･界等者三
T2217_.59.0715c20: 見惑頓斷修惑漸斷故云爾。故光云。見惑
T2217_.59.0715c22: 何。答。三果留滯義。後向道惑與前果而爲
T2217_.59.0715c23: 留滯處故。前三果各進斷三果修惑故。云
T2217_.59.0715c24: 三果所度也。若不爾者無學既無所斷。何
T2217_.59.0715c25: 云三果所度乎。光釋斷修惑而所得果故
T2217_.59.0715c26: 與今留滯義異耳。但縁覺不擧學位者聲
T2217_.59.0715c27: 聞四果同縁覺學位故。唯識章云。又上必
T2217_.59.0716a01: 凡有三種三妄執者。或云。第一重麁妄中有
T2217_.59.0716a02: 人法二執中。今三種攝人執見修無學所斷。
T2217_.59.0716a03: 顯一重法倒也。或云。此法倒攝今業煩惱
T2217_.59.0716a04: 也。故下文明法倒云業煩惱網故。凡拔業
T2217_.59.0716a05: 煩惱等文。雖通二執斷。今約無學所斷云
T2217_.59.0716a06: 違世心也。若依菩薩法執斷義。又離違世
T2217_.59.0716a07: 矣。猶如彼如菩薩地盡含因滿果滿也。或又
T2217_.59.0716a08: 拔業煩惱句雖約拔二倒。今約無學斷云
T2217_.59.0716a09: 湛寂歟。例如唯識論云二乘見道唯斷一種
T2217_.59.0716a10: 菩薩見道倶斷二種耳。若爾何第三劫業･煩
T2217_.59.0716a11: 惱。不在此句中耶。彼隔僧祇故。此一僧祇
T2217_.59.0716a12: 内故。又大疏抄釋三重三妄各有麁細極細
T2217_.59.0716a13: 三妄凡爲九重妄執畢云。問。爾疏正文何。
T2217_.59.0716a14: 答。説三重妄執畢次文云。凡有三重三妄
T2217_.59.0716a16: 三種三妄者九重妄執義。若爾何局麁妄矣｣
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學大乘之人。初
T2217_.59.0716a18: 得出世初心。即是越我倒麁妄執。名出世初
T2217_.59.0716a19: 心。此與小乘見道預流果適齊。謂上疏云。
T2217_.59.0716a21: 遠塵離垢眞法眼生。眞言門菩薩亦復如是。
T2217_.59.0716a23: 塵離垢得法眼淨故。云與小乘見道適齊。
T2217_.59.0716a25: 云。前明二乘智斷畢。次顯大乘人行。此人
T2217_.59.0716a26: 依顯教大乘初發心時。聞心性不生深信
T2217_.59.0716a27: 其理。雖然爲我見等倒惑所覆未得空觀
T2217_.59.0716a28: 現前。爾時數數學觀解。謂蘊･界･入等集成
T2217_.59.0716a29: 人。此人者以心爲主。然蘊･界等是因縁所
T2217_.59.0716b01: 生法。推求其性不可得也。若心依何而住。
T2217_.59.0716b02: 故心即不生。成此觀時。離諸見網故云小
T2217_.59.0716b03: 乘見道齊。然此菩薩雖與小乘見道齊。不
T2217_.59.0716b04: 墮聲聞位。聲聞觀陰上無人。菩薩知心性
T2217_.59.0716b05: 不生故。又二乘闕慈心。菩薩具大悲。依此
T2217_.59.0716b07: 以學大乘人似爲眞言行者。合上疏文故。
T2217_.59.0716b08: 又以眞言行者爲能寄齊。是疏前後例也。
T2217_.59.0716b09: 又六無畏段經中但説所寄齊顯乘。疏中兼
T2217_.59.0716b10: 示能寄齊密行。今又順彼故。又淨菩提心少
T2217_.59.0716b12: 又云度無量見網淨心増明。同疏第五釋眞
T2217_.59.0716b13: 言行者三世無障礙戒云住此戒時無量見
T2217_.59.0716b14: 網皆悉淨除之故。又今卷下欲釋寂然界
T2217_.59.0716b15: 云。以行者於瑜伽中湛寂之心雖已明顯
T2217_.59.0716b17: 人也。下引三獸渡河喩。是三乘共菩薩也。又
T2217_.59.0716b18: 云非如實巧度。是拙度菩薩也。而下擧顯
T2217_.59.0716b19: 密二行云巧拙難易故。又云。同以無言説
T2217_.59.0716b20: 道得諸法實相。三乘倶證偏眞理故。又云
T2217_.59.0716b21: 同共一法中而昇沈有異。同智論三乘共十
T2217_.59.0716b23: 寶性論。彼經論中説眞言菩薩乎。又下所
T2217_.59.0716b24: 擧寂然界菩薩。是此菩薩昇進位也。彼既屬
T2217_.59.0716b25: 偏眞理顯人也。此何不然乎。又修禪定等度
T2217_.59.0716b27: 三密故。又覺苑師判通教菩薩故。又大師
T2217_.59.0716b28: 立四妄執時。初劫三妄中第一云大乘人所
T2217_.59.0716b29: 斷。此外以第一三妄爲眞言行所度。故依
T2217_.59.0716c01: 如是等文理顯人而非眞言行者也。二義
T2217_.59.0716c02: 中後義爲勝。但至能寄齊者非爲密人。於
T2217_.59.0716c03: 三乘人。經中縁覺菩薩但説極位也。故縁覺
T2217_.59.0716c04: 擧無學云拔業惱株杌等。菩薩明度法
T2217_.59.0716c05: 倒之位。云彼離違順八心等之故。上兼下
T2217_.59.0716c06: 故。前斷位寄聲縁斷位示之也。全非顯密
T2217_.59.0716c07: 相對也。又六無畏文異今文。彼但説如常
T2217_.59.0716c08: 顯密行。此説極顯淺位故。若如彼學大乘
T2217_.59.0716c09: 人爲眞言行者。寂然菩薩顯密中何。若如六
T2217_.59.0716c10: 無畏爲顯人者。何學大乘人不齊彼矣。若
T2217_.59.0716c11: 爲密人者。寄顯明密行之時。無所寄齊而
T2217_.59.0716c12: 直出眞言行者度法倒之位。況案六無畏
T2217_.59.0716c13: 寄齊。以密人未斷惑位同顯人斷證位。豈
T2217_.59.0716c14: 非違彼例乎。故知於證偏眞理之顯行三
T2217_.59.0716c15: 乘。而顯斷惑異也。又淨菩提心名何遮顯
T2217_.59.0716c16: 矣。如云淨心最初生起。外種子心猶得此
T2217_.59.0716c17: 稱矣。又下釋者度見網顯密同故。猶如大
T2217_.59.0716c18: 小相似。何以言同。云其體無異矣。又於瑜
T2217_.59.0716c21: 密人耶。故知今菩薩三乘共菩薩非密人也。
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成三乘義。甚以
T2217_.59.0716c23: 不可矣。問。下文中於寂然菩薩作常途祕
T2217_.59.0716c24: 密二釋。若此菩薩但顯人。何作祕密釋耶。
T2217_.59.0716c25: 依之疏第三明十六重深行出寂然界阿
T2217_.59.0716c26: 闍梨。此豈非眞言行者乎。但大師釋約總
T2217_.59.0716c27: 別義擧大乘人所斷。非謂不密人矣。何。
T2217_.59.0716c28: 答。下釋是寂然界菩薩唯是顯人之證也。何
T2217_.59.0716c29: 者三乘中菩薩。經一僧祇證寂然界也。今
T2217_.59.0717a02: 非爲密人也。寧於一人並顯密二行乎。
T2217_.59.0717a03: 又雜問答釋約總別非理。若爾三果學人無
T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋立四妄
T2217_.59.0717a06: 別何云根機非一。大乘人非顯大乘者。有
T2217_.59.0717a07: 不示顯大乘機之過。根機非一中。無顯大
T2217_.59.0717a08: 乘機矣。第三釋者。彼次上釋云。若觀前人
T2217_.59.0717a10: 知彼且順常途顯眞言行故云爾。寂然菩
T2217_.59.0717a11: 薩即非密人也
T2217_.59.0717a12: 然彼行者等者。此下以學大乘人修惑斷
T2217_.59.0717a13: 位。與三果學人位齊也。教相抄云。心云。菩
T2217_.59.0717a14: 薩前雖觀蘊無性知心不生。以觀解未熟
T2217_.59.0717a15: 故有法執。猶愛禪定智惠等功徳起修所
T2217_.59.0717a16: 斷惑故。亦次觀定惠等功徳法之無性。斷
T2217_.59.0717a17: 無所有處已下地所起根･境･識三妄執。是第
T2217_.59.0717a18: 二重三妄也。此與小乘三果學人位齊。然
T2217_.59.0717a20: 人修惑斷位似前三果斷位也。此修惑愛
T2217_.59.0717a21: 禪惠等法。而溜滯故立法執名。非實法執。
T2217_.59.0717a22: 例如起信中於法執立人見稱也。雖不起
T2217_.59.0717a23: 我倒等者。謂此位雖不起見惑我倒。而迷
T2217_.59.0717a25: 歟。人執必依法執而起故。況此菩薩前出世
T2217_.59.0717a26: 初心。但度見網未斷修惑。修斷非此位。何
T2217_.59.0717a27: 耶。又義。法執留滯義也。既云法執當心故。
T2217_.59.0717a28: 又不起我倒者。准下我蘊兩倒之文。若見若
T2217_.59.0717a29: 修人執煩惱悉可云我倒。故知雖不起人
T2217_.59.0717b01: 我倒。猶有法執而留滯之義也。蘊倒是法執
T2217_.59.0717b03: 提名所知障之文。今又障菩提故應法執
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不斷法執何
T2217_.59.0717b05: 有此理矣。又義。此菩薩約未斷惑成留滯
T2217_.59.0717b06: 義歟。此菩薩湛寂位未度法倒故。又前後
T2217_.59.0717b07: 位既齊人執斷位。中間何明法執斷義。又
T2217_.59.0717b09: 教三乘同斷見思故。又下疏中拆法但遣人
T2217_.59.0717b12: 段然亦稍離下地三執者。指今斷位根･境･界
T2217_.59.0717b13: 三妄也。若下八地云下地者。非想地九品業･
T2217_.59.0717b14: 惱等既人執也。即下八地煩惱法執乎。若聲
T2217_.59.0717b15: 聞地云下地者。縁覺所斷無明種子。既人執
T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云法執乎。故知今
T2217_.59.0717b17: 所斷人執修惑也。若約法執斷者違諸文。
T2217_.59.0717b18: 故湛寂菩薩類水中蓮華。未度法倒故。若
T2217_.59.0717b19: 約未斷惑者。非啻違前後例。亦違所寄齊
T2217_.59.0717b20: 三妄故。更出一解云。於經一文含大小二
T2217_.59.0717b21: 義故。疏家作二釋也。經中學大乘人出世
T2217_.59.0717b22: 初心。説唯蘊無我。是似同小乘見道故也。
T2217_.59.0717b23: 後二文無寄齊説。可悉之
T2217_.59.0717b24: 然亦稍離下地三執等者。此下以學大乘人
T2217_.59.0717b25: 煩惱障習氣斷位。同支佛拔業惱株杌也。
T2217_.59.0717b26: 故下文云。行者未過此劫。與辟支佛位齊
T2217_.59.0717b28: 下辨。抄云。疏然亦稍離下地等者。此同二
T2217_.59.0717b29: 乘無學也。謂行者雖有法執當心非如實
T2217_.59.0717c01: 巧度。然亦稍離下之八地三妄執故。復能
T2217_.59.0717c02: 拔第九地我執家業及煩惱根本無明種子
T2217_.59.0717c03: 所生十二因縁大樹。又解。然亦稍離下地三
T2217_.59.0717c04: 妄執者。此同不還果也。能拔業煩惱等者。
T2217_.59.0717c05: 此同無學果也。行者能知如是甚深實相
T2217_.59.0717c06: 之法。有佛無佛性相常耳。證此理時。退非
T2217_.59.0717c07: 二乘拆法。進非別圓。乃是三獸渡河共空意
T2217_.59.0717c09: 拔業･煩惱株杌及無明種子。是第三重妄執
T2217_.59.0717c10: 也。非想一地惑。屬第三重妄執。是無學人所
T2217_.59.0717c11: 斷故。此位與小乘縁覺齊。又離下地三執
T2217_.59.0717c12: 者。指聲聞地云下地。此時與聲聞所斷齊
T2217_.59.0717c13: 故云離下地三執也能拔業煩惱等者。縁覺
T2217_.59.0717c14: 所斷。此可云上地煩惱。是即聲聞屬學地。
T2217_.59.0717c15: 縁覺屬無學故。聲聞云下地耳。若依抄義
T2217_.59.0717c16: 與此別。抄心以拔業煩惱等云聲聞無學
T2217_.59.0717c17: 所斷。大師以此心爲縁學所住。又抄心以
T2217_.59.0717c18: 摩訶衍人。云退非二乘拆法空進非別圓
T2217_.59.0717c19: 菩薩。大師心初若湛寂･若寂然･皆屬縁覺
T2217_.59.0717c21: 二釋。初釋同二乘無學中。縁覺下八地煩惱
T2217_.59.0717c22: 凡位斷故云稍離下地。其義然。聲聞未必
T2217_.59.0717c23: 然。但超越證不還中有此類歟。謂凡位斷
T2217_.59.0717c24: 欲九品惑盡。乃至或斷無所有處煩惱盡後
T2217_.59.0717c25: 入見道。斷遣惑盡至道類智。超證不還
T2217_.59.0717c26: 果故。此中斷下八地惑盡入見道證第三
T2217_.59.0717c27: 果人。進斷非想地惑。起九無間九解脱道
T2217_.59.0717c28: 證無學果故。惠暉疏。聲聞無學十八念者
T2217_.59.0717c29: 指此歟。上最難斷處釋非想第九品。是約
T2217_.59.0718a01: 第九無間道所斷也。＊故倶舍云。斷初定一
T2217_.59.0718a02: 品至有頂八品。皆阿羅漢向。第九無間道名
T2217_.59.0718a05: 趣地云下地歟。今謂不爾。前約九地分上
T2217_.59.0718a06: 下。今約四果論上下歟。前又通二乘。今
T2217_.59.0718a07: 局聲聞故異也。今此兩釋皆不合疏意。今
T2217_.59.0718a08: 段本意。拔業･＊惱株杌。專知十二因縁甚深
T2217_.59.0718a09: 法爲宗。此但縁覺智分非聲聞所知。故疏
T2217_.59.0718a10: 第七云。如聲聞極觀察智。解了唯蘊無我。
T2217_.59.0718a11: 以厭怖心重故。疾斷煩惱自證涅槃。不能
T2217_.59.0718a12: 分別推求十二因縁實相。辟支佛智惠深
T2217_.59.0718a13: 利故。能以總別之相深觀察之。見一切集
T2217_.59.0718a14: 法皆是滅法。此與聲聞異也。阿含云。十二
T2217_.59.0718a16: 文。阿含經法位常住。今性相常爾義也。既判
T2217_.59.0718a17: 爲此與聲聞異。何背疏分明釋。云或同
T2217_.59.0718a18: 聲聞無學或通聲縁乎。故知株杌幷種子者
T2217_.59.0718a19: 人執習氣。獨是縁覺所斷故。故疏第七文云。
T2217_.59.0718a20: 辟支佛觀一切集法皆悉如涅槃相。於種種
T2217_.59.0718a22: 槃相者。性相常爾義也。戲論風息者。知性相
T2217_.59.0718a23: 常爾義故斷習氣也。故云戲論息也。又大
T2217_.59.0718a24: 師住心論中。引同性經聲聞十地縁覺十地。
T2217_.59.0718a25: 而證住心淺深之中。縁覺有甚深十二因
T2217_.59.0718a26: 縁地･甚深利智地。疏釋自契此經矣。又聲
T2217_.59.0718a27: 聞第十地立阿羅漢地。是約斷正使歟。縁
T2217_.59.0718a28: 覺第十地出習氣漸薄地。是當今拔株杌種
T2217_.59.0718a29: 子。應知依此經意聲聞十地云下地。縁覺
T2217_.59.0718b01: 爲上地也。故論第五擧疏第七釋･今經文･
T2217_.59.0718b02: 同性經三文。成縁覺勝聲聞。既此意矣。又
T2217_.59.0718b03: 嘉祥釋云。同性經明縁覺有十地。十地中
T2217_.59.0718b04: 有習氣薄地。以根利鈍長斷習氣名中
T2217_.59.0718b06: 妙至矣。又義。約智度三乘共十地已辨地云
T2217_.59.0718b07: 下地。支佛地云中地。菩薩地云上地歟。故
T2217_.59.0718b08: 疏下云。故以三乘上中下出世心合論一阿
T2217_.59.0718b09: 僧祇劫。即此意歟。若爾何約三界九地。以
T2217_.59.0718b10: 非想地惑云株杌種子乎。非想九品。亦聲
T2217_.59.0718b11: 聞所斷修惑攝故。又義。約九地又爲縁覺
T2217_.59.0718b12: 所斷無違。故住心論五云。或云。明獨覺者。
T2217_.59.0718b13: 此有二種。一者麟覺二者部行。此二成覺斷
T2217_.59.0718b14: 見修惑。都有一百六十心。諸縁覺乗法爾皆
T2217_.59.0718b15: 於凡位時。無所有處已下諸惑先已斷竟。後
T2217_.59.0718b16: 入見道有十六心。但法忍法智不斷惑。可
T2217_.59.0718b17: 知斷修所斷惑。上之八地。毎地地九品各
T2217_.59.0718b18: 有二心。合有一百三十四心。通前見位。總
T2217_.59.0718b20: 凡位斷此。故云然亦稍離下地三執也。株
T2217_.59.0718b21: 杌及種子。與非總第九品惑倶斷歟。故上文
T2217_.59.0718b22: 云無學聖人所斷也。所以縁覺一百六十
T2217_.59.0718b23: 心取果。一百五十九是向。一心是果故。問。
T2217_.59.0718b24: 下八地惑既凡位斷訖。何起上七地無間解
T2217_.59.0718b25: 脱耶。答。凡正理心。除菩薩餘人皆無超越
T2217_.59.0718b26: 功能故。起下地道爲加行。起非想地心
T2217_.59.0718b27: 也。又婆沙意。麟覺如菩薩。三十四心證獨
T2217_.59.0718b28: 覺菩提也。又惠＊暉疏云。佛麟角三十四心。
T2217_.59.0718b29: 部行獨覺一百六十心。聲聞無學十八念。初
T2217_.59.0718c02: 依婆沙意歟。但住心論依正理論意歟。問。
T2217_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
T2217_.59.0718c05: 者。何起四法忍四法智及上七地無間解脱
T2217_.59.0718c06: 耶。又獨覺唯依第四定得菩提。寧依彼定
T2217_.59.0718c07: 起下三禪斷對治乎。或云。此獨覺。向中必
T2217_.59.0718c08: 得不還故。欲九無間八解脱。是不還向道攝
T2217_.59.0718c09: 故。豈得勝果道後還起劣向道乎。故不起
T2217_.59.0718c10: 欲界道也問。若爾何起法忍法智耶答。彼
T2217_.59.0718c11: 有超越功能菩薩猶起。況獨覺耶。故惠＊暉
T2217_.59.0718c12: 疏云。方斷見惑以初起難。能斷修惑非初
T2217_.59.0718c13: 起故。麟喩及佛･法智忍爲方便引類智忍
T2217_.59.0718c15: 斷。若此菩薩同彼許凡位斷者。可云小乘
T2217_.59.0718c16: 三十四心斷結成佛菩薩歟。又齊小乘見道
T2217_.59.0718c17: 位可作此釋。如何。答。雖大乘菩薩。以人
T2217_.59.0718c18: 執斷位寄同聲縁斷位時。聲聞未必凡位
T2217_.59.0718c19: 斷。故同彼見道未出凡位斷也。獨覺必凡
T2217_.59.0718c20: 位斷故。齊彼時出凡位斷也。所以寄聲聞
T2217_.59.0718c21: 見修二道･獨覺無學道顯人執斷位也。拔
T2217_.59.0718c22: 業･惱株杌位。即非成佛故。永異小乘菩薩
T2217_.59.0718c23: 三十四心斷結成佛也。此菩薩進度法倒
T2217_.59.0718c24: 故
T2217_.59.0718c25: 生十二因縁者。問。業･煩惱･無明即十二因縁
T2217_.59.0718c26: 體。何更云生十二因縁耶。答。實範云。經言
T2217_.59.0718c27: 業者行･有二支。煩惱愛･取。無明初支。生者
T2217_.59.0718c28: 餘七。七事無明等之所生故云生也。故抄云。
T2217_.59.0718c29: 業及煩惱根本無明種子所生十二因縁大樹
T2217_.59.0719a02: 四支爲根本。餘七枝葉華菓等也。其中無明
T2217_.59.0719a05: 文點云。業･煩惱及無明與生之十二因縁法
T2217_.59.0719a06: 也。生者名七事體。非詞字也。＊故經具縁
T2217_.59.0719a08: 十二因縁爲所生也。上擧業煩惱無明。是
T2217_.59.0719a09: 爲取種子習氣也
T2217_.59.0719a10: 如是甚深之法等者。疏第七云。辟支佛智惠
T2217_.59.0719a11: 深利故。能以總別之相深觀察之。見一切
T2217_.59.0719a12: 集法皆是滅法。此與聲聞異也。阿含云。十
T2217_.59.0719a13: 二因縁法。有佛無佛法位常住。龍樹亦云。此
T2217_.59.0719a16: 問曰。聲聞法中何以不説是法性實際。而摩
T2217_.59.0719a17: 訶行法中處處説。答。聲聞法中亦有説處
T2217_.59.0719a18: 但少分。如雜阿含經中説。有一比丘。問佛。
T2217_.59.0719a19: 十二因縁此是爲佛作爲是餘人作。佛告
T2217_.59.0719a20: 比丘。不作十二因縁。亦非餘人作。有佛無
T2217_.59.0719a21: 佛諸法如法相法住常有。所謂是事有故是
T2217_.59.0719a22: 事有。是事生故是事生。如無明因縁故諸
T2217_.59.0719a23: 行。諸行因縁故識。乃至老死因縁故有憂悲
T2217_.59.0719a24: 苦惱是事無故是事無。是身滅故是事滅。如
T2217_.59.0719a25: 無明滅故諸行滅。諸行滅故識滅。乃至老
T2217_.59.0719a26: 死滅故憂悲苦惱滅。如是生滅法。有佛無佛
T2217_.59.0719a28: 一者。凡夫顛倒謂瓶衣等諸法爲有。此瓶
T2217_.59.0719a29: 衣等物。有佛無佛常於凡夫是有。如涅槃經
T2217_.59.0719b01: 云。十二因縁。有佛無佛性相常住。但小乘釋
T2217_.59.0719b02: 有二人。毘婆闥婆提云。是無爲常住法。薩
T2217_.59.0719b03: 婆多彈云。恒有爲常。如火。有佛無佛常熱。
T2217_.59.0719b04: 不可言火有佛熱無佛不契。有佛無佛恒
T2217_.59.0719b05: 熱爲常。十二因縁亦爾。今明世諦亦如此。
T2217_.59.0719b07: 性相常爾義通聲聞。何疏中云此與聲聞異
T2217_.59.0719b08: 耶。復今疏所引阿含經者。豈非論所引經
T2217_.59.0719b09: 乎。龍樹亦云者。指今論文歟。但今所引阿
T2217_.59.0719b10: 含經。全同章所引涅槃經文也。然章意依
T2217_.59.0719b11: 舊婆沙説云無爲常住法。依薩婆多。有爲
T2217_.59.0719b12: 法恒有云常住。二義倶通聲聞所知。如何此
T2217_.59.0719b13: 甚難解。然於阿含十二因縁有二意。流轉
T2217_.59.0719b14: 還滅之義通二乘所觀。依之疏釋聲聞極觀
T2217_.59.0719b15: 察智云。從無明至老死。此有故彼有。此生
T2217_.59.0719b20: 滅義。疏論同矣。此生滅義通二乘所觀也。
T2217_.59.0719b22: 含所説法位常住義也。論云。有佛無佛諸法
T2217_.59.0719b24: 此與聲聞異歟。或又准嘉祥釋。或無爲法云
T2217_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
T2217_.59.0719b27: 此義獨局獨覺歟。或又智論云聲聞法中。
T2217_.59.0719b28: 未必聲聞人。縁覺法又聲聞藏故。性相常住
T2217_.59.0719b29: 義擧縁覺所知歟。章釋何強苦勞矣。問。法
T2217_.59.0719c01: 相。大乘猶性相別論。未談相常住之義。何湛
T2217_.59.0719c02: 寂小乘位許彼義乎。答。彼未談隨縁眞如
T2217_.59.0719c03: 及攝相歸性等義故云性相別論。今集法有
T2217_.59.0719c04: 爲相･滅法無爲性。倶有佛無佛常有故云爾。
T2217_.59.0719c05: 非謂有爲相即無爲常住體也。故疏云集
T2217_.59.0719c06: 法如涅槃相者即此意耳。問。有爲無爲各
T2217_.59.0719c07: 別而言常有者。何異眞宗生住等諸法常恒
T2217_.59.0719c08: 如是生之義耶。答。彼生住等即性佛性然
T2217_.59.0719c09: 體故云常住。此十二因縁生滅義。無常常
T2217_.59.0719c10: 有故。猶如相續常也
T2217_.59.0719c11: 長爪梵尼者。或本梵字先字也。是則長爪梵
T2217_.59.0719c12: 志也
T2217_.59.0719c13: 如稻芊等經等者。抄云。彼經云。爾時尊者舍
T2217_.59.0719c14: 利弗問彌勒言。今日世尊覩見稻芊而作
T2217_.59.0719c16: 見佛。十二因縁者。無明縁行。乃至憂悲苦
T2217_.59.0719c19: 言湛寂等者。抄云。湛即是喩。寂即是法。湛寂
T2217_.59.0719c20: 即是三乘所得但空＊之理。證此空故。五根
T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲寂。又此空理
T2217_.59.0719c23: 深。建立宗等種種諸計。非其境界故不能
T2217_.59.0719c25: 靜義歟。鏡徹者明透義歟
T2217_.59.0719c26: 説云三獸渡河等者。問。今此説云者何經論
T2217_.59.0719c27: 耶。答。基師義林章引優婆塞經言。三獸渡
T2217_.59.0720a03: 等經論説歟。問。如上經論皆大乘也。何以
T2217_.59.0720a04: 彼文成湛寂義耶。答。抄云。今此初劫文意
T2217_.59.0720a05: 兼得藏通二教之意。何以故。有拆法成空
T2217_.59.0720a08: 者。今此菩薩約同通教之邊引證歟。又抄
T2217_.59.0720a09: 云。證此理時退非二乘＊柝法進非別圓。
T2217_.59.0720a11: 三番語異倶順入空。退非二乘＊拆法。進非
T2217_.59.0720a13: 云。擇論形斥三藏云。餘經多示人淨法。
T2217_.59.0720a14: 般若示人無＊淨法。亦名如實巧度。中論云。
T2217_.59.0720a15: 諸法實相三人共得。大品名爲三乘之人同
T2217_.59.0720a16: 以無言説道斷煩惱見第一義。亦名共般
T2217_.59.0720a19: 三乘但同通教三乘矣。但抄意兼藏通菩薩
T2217_.59.0720a20: 歟。若不爾者前後相違故。又安然釋今疏
T2217_.59.0720a21: 文云。此明前藏通三乘及別圓眞空八住八
T2217_.59.0720a25: 知取喩隨宜。不可局定耳
T2217_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
T2217_.59.0720a28: 乘之人。同以空爲門入諸＊法眞實之性。二
T2217_.59.0720a29: 乘之人自爲已得涅槃生滅度想沈也。菩
T2217_.59.0720b01: 薩以不住道發起大悲昇也。譬如同坑
T2217_.59.0720b03: 六十五云。三獸渡河。同入於水三獸有
T2217_.59.0720b04: 強弱河水有底岸。兎馬力弱。雖濟彼岸。
T2217_.59.0720b05: 浮淺不深又不到底。大象力強倶得底岸。
T2217_.59.0720b06: 三獸喩三人。水喩即空底喩不空。二乘智
T2217_.59.0720b07: 少不能深求。喩如兎馬。菩薩深喩如大
T2217_.59.0720b08: 象。水軟喩空。同見於空不見不空。底喩
T2217_.59.0720b10: 湛寂三乘所斷雖無別諦縁度異故云昇沈
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
T2217_.59.0720b14: 但同共一法中者。三乘所證同生空理故。私
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
T2217_.59.0720b18: 體色入空故名通教。依大品經説。乾惠等
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未有理
T2217_.59.0720b20: 水故得其名。即外凡位。而藏教五停心總別
T2217_.59.0720b21: 等三位齊。二性地。伏見思惑即内凡位。與
T2217_.59.0720b22: 藏教四善根齊。三八人地。四見地。此二位
T2217_.59.0720b23: 斷三界見惑盡見眞諦理與藏教初果齊。
T2217_.59.0720b24: 五薄地。斷欲界九品思前六品與藏教二果
T2217_.59.0720b25: 齊。六離欲地。斷欲界九品思盡與藏教三
T2217_.59.0720b26: 果齊。七已辨地。斷三界見思惑盡但斷正
T2217_.59.0720b27: 使不能侵習。如燒木成炭。與藏教四果
T2217_.59.0720b28: 齊。聲聞位齊此。八辟支佛。更侵習氣如
T2217_.59.0720b29: 燒炭成灰。九菩薩地。正使斷盡與二乘同。
T2217_.59.0720c01: 扶習潤生淨佛國土。十佛地。以一念相應
T2217_.59.0720c02: 惠頓斷殘習成佛。正習倶除如炭灰倶盡。
T2217_.59.0720c03: 經云。三獸度河。謂象馬兎也。論斷惑不同
T2217_.59.0720c05: 異也。當知學大乘人出世初心者當八人見
T2217_.59.0720c06: 地。然彼下寄三果之位當薄地離欲已辨三
T2217_.59.0720c07: 地也。然亦下同無學之位當支佛地。寂然
T2217_.59.0720c08: 界位當佛地也。菩薩地可屬湛寂歟。但於
T2217_.59.0720c09: 通教有當通被接二類。故同釋云此教三乘
T2217_.59.0720c10: 因同果異。證果雖異同斷見思同出分段
T2217_.59.0720c11: 同證偏眞。然於菩薩中有二種。謂利鈍。鈍
T2217_.59.0720c12: 則但見偏空止成當教果頭佛。行因雖異
T2217_.59.0720c13: 果與藏教齊。若利根菩薩非但見空兼見
T2217_.59.0720c14: 不空。不空即中道。分二種。謂但･不但。若見
T2217_.59.0720c17: 義雖似當通菩薩度法倒邊異彼。但斷
T2217_.59.0720c18: 見思正習未法執故。又今菩薩不可云
T2217_.59.0720c19: 被＊接。彼斷無明而見中道故。若別＊接通
T2217_.59.0720c20: 則第二劫攝。若圓＊接通則第三劫攝故。然或
T2217_.59.0720c21: 書判名別義通次位時。三乘共十地第十地
T2217_.59.0720c22: 云佛地。以一念相應惠斷餘殘習氣亦斷
T2217_.59.0720c23: 小分塵沙惑成勝應佛。是同居土佛。又通
T2217_.59.0720c25: 斷少分塵沙矣。塵沙是所知障中障事惑故。
T2217_.59.0720c26: 又録中以大象喩見不空菩薩故。或又准
T2217_.59.0720c27: 淨影執取相爲法執今一重法倒者六識相
T2217_.59.0720c28: 應執取相歟若爾龍樹釋中彼判人執故不
T2217_.59.0720c29: 相違。又但彼天台以藏通二教如次爲＊拆
T2217_.59.0721a01: 空體空。若一分不斷法執。何成體空之義
T2217_.59.0721a02: 矣。問。今文釋湛寂義引三獸度河之説。何
T2217_.59.0721a03: 以寂然菩薩爲湛寂攝乎。答。凡今三乘中
T2217_.59.0721a04: 菩薩者寂然界菩薩也。所以經中明三乘時
T2217_.59.0721a05: 上兼下故。菩薩人執斷位讓二乘而不別
T2217_.59.0721a06: 説。然疏家採經意以寂然菩薩人執斷位
T2217_.59.0721a07: 寄二乘顯之云學大乘人。非謂別人也。
T2217_.59.0721a08: 若學大乘人別菩薩何經中湛寂位不説彼
T2217_.59.0721a09: 乎。縁覺亦爾。學位所斷讓聲聞而不別明。
T2217_.59.0721a10: 依之慈恩唯識章云。上必兼下。二乘境行必
T2217_.59.0721a13: 在湛寂文雖引此喩意兼寂然也。若不
T2217_.59.0721a14: 爾者何云昇沈有異。所以釋菩薩勝支佛
T2217_.59.0721a15: 云心垢漸除淨心漸現。此豈非度法倒乎。
T2217_.59.0721a16: 又云便得菩提心勢力能以不住道等。是又
T2217_.59.0721a17: 法執斷方便也。故下釋寂然菩薩云。然以
T2217_.59.0721a18: 菩提心勢力還能發起悲願。從此以後三乘
T2217_.59.0721a20: 大乘人有法執之義云住禪惠等。今云不
T2217_.59.0721a21: 住道等。定知心垢漸除是度法倒之義也。何
T2217_.59.0721a22: 況疏下云以三乘上中下出世心等以寂然
T2217_.59.0721a23: 爲三乘隨一明鏡者歟。依之抄云。今此初
T2217_.59.0721a24: 劫文意兼得藏通二教之意。何以故。有＊拆
T2217_.59.0721a25: 法成空之義故。有三獸度河之理故。由
T2217_.59.0721a26: 是疏云。故以三乘上中下心合論一阿僧
T2217_.59.0721a28: 意耳。同以無言説等二句釋同共一法之義
T2217_.59.0721a29: 喩一河也。然聲聞置種度門故釋昇沈有
T2217_.59.0721b01: 異之義合三獸度河有淺深也。以三乘人
T2217_.59.0721b02: 類兎馬象已。同共一法中而昇治有異也
T2217_.59.0721b04: 若小乘教門苦諦爲初觀四諦入道。眞無
T2217_.59.0721b06: 故大智論説如麞在獵圍驚怖跳出都不
T2217_.59.0721b08: 二因縁發眞無漏斷三界結使盡侵餘習
T2217_.59.0721b10: 如鹿在獵圍驚跳自出顧眄群怖不停待。
T2217_.59.0721b12: 六度化一切衆生共出三界至成佛果利
T2217_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
T2217_.59.0721b15: 釋中麞鹿象喩全同今疏聲聞厭怖生死縁
T2217_.59.0721b16: 覺不甚忩遽菩薩用不住道之義。准此釋
T2217_.59.0721b17: 未必依斷惑判昇沈歟。今義中但出聲縁
T2217_.59.0721b18: 正習斷異不擧菩薩斷除。疏中擧菩薩斷
T2217_.59.0721b19: 惑未顯二乘斷惑。然今疏意二乘斷惑淺
T2217_.59.0721b20: 深先顯故今不示。天台通教三乘菩薩斷餘
T2217_.59.0721b21: 殘習氣異縁覺歟。釋籤云。次通教中倶學
T2217_.59.0721b22: 般若故因大同。同座解脱習盡不等故果
T2217_.59.0721b24: 言同共一法矣。塞經智論三獸雖異其意
T2217_.59.0721b25: 是同耳
T2217_.59.0721b29: 證理可局縁覺。何通三乘乎。無言證理之
T2217_.59.0721c01: 義雖通三乘縁覺始終不用言語故別得
T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得無
T2217_.59.0721c03: 礙知見於法自在。能於無言説法中爲作
T2217_.59.0721c04: 名字轉受衆生。辟支佛智惠有礙故。是故
T2217_.59.0721c06: 説法歟
T2217_.59.0721c07: 此宗中説有兩種外道等者。抄云。外道有多。
T2217_.59.0721c08: 略爲二種。一者離佛法外外道。二者附佛法
T2217_.59.0721c09: 外道。名内外道。外外道者本源有三。一迦
T2217_.59.0721c12: 部中但犢子云内外道。若爾餘部亦許知無
T2217_.59.0721c13: 量寶王之義歟。或云。雜問答云。經云諸佛
T2217_.59.0721c14: 大祕密外道不能知其外道者有二種。一
T2217_.59.0721c15: 外外道。二内外道。問。何言之耶。答。眞言教
T2217_.59.0721c16: 諸佛自内證教故云内内。顯教隨機而説故
T2217_.59.0721c18: 九種住心歟。若爾無量寶王似指無盡莊嚴
T2217_.59.0721c19: 寶矣。謂湛寂位亦有祕密二乘三昧道等。是
T2217_.59.0721c20: 萬徳之一門開心實相之祕寶故云爾歟。私
T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者
T2217_.59.0721c22: 豈沈彼理＊耶。故六無畏中湛寂爲所寄。
T2217_.59.0721c23: 更擧密行。應知入而不識是三乘中二乘也。
T2217_.59.0721c25: 者菩薩所行種種度門非一故云無量勝二
T2217_.59.0721c26: 乘諦縁故云寶王也。又云。菩薩淨菩提心
T2217_.59.0721c27: 云寶王也。故次上釋云。菩薩悟如是法時。
T2217_.59.0722a01: 證矣。既菩薩但云即知。二乘不爾。當知
T2217_.59.0722a02: 識無量寶王是三乘中菩薩也。但雜問答釋
T2217_.59.0722a03: 湛寂教亦隨機説故云爾。依又以今文證
T2217_.59.0722a04: 兩種義。非全同歟。或又隨義轉用歟。又依
T2217_.59.0722a05: 經文但擧外外道不知。然疏中示入而不
T2217_.59.0722a06: 知之二乘。大師又廣通九種住心。各據一
T2217_.59.0722a07: 義歟。又疏第十九云。今此諸佛之祕一切外
T2217_.59.0722a08: 道所不能知。然外道有二種。一者世間種
T2217_.59.0722a09: 種外道。二謂佛法内有諸外道也。以雖入
T2217_.59.0722a10: 佛法中。而未能知如來祕密猶是邪見心
T2217_.59.0722a11: 行理外道故。亦名外道也。此法乃二種外道
T2217_.59.0722a13: 此釋内外道如先無量寶王祕密寶也。又義。
T2217_.59.0722a14: 三乘倶云内外道歟。皆不知祕密寶故
T2217_.59.0722a15: 唯有此一門等者。抄云。過去諸佛無不説
T2217_.59.0722a16: 此一門。即一種權教三乘也。故法華云尋
T2217_.59.0722a17: 念過去佛所行方便力我今所得道亦應説
T2217_.59.0722a18: 三乘等。又一實教大乘。門謂權教三乘。故法
T2217_.59.0722a20: 門也。雖三乘方便門故後釋一之門也。持
T2217_.59.0722a21: 業依主可知矣。私記十一云。應知三世諸佛
T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有菩薩乘一
T2217_.59.0722a23: 門而令諸子出三界火宅。善巧方便門云
T2217_.59.0722a24: 也。問曰。可同法華所云唯有一門出於火
T2217_.59.0722a25: 宅義＊耶。答。彼大乘義此小乘義也。雖然義
T2217_.59.0722a27: 三乘倶所知故。内外道者但犢子故。記釋
T2217_.59.0722a28: 順疏釋。疏前後皆以二乘云内外道。故然
T2217_.59.0722a29: 上文菩薩云即知。無量寶王不通二乘。故
T2217_.59.0722b01: 知記義勝歟。又法華以三車雖令出火宅。
T2217_.59.0722b02: 正所授是牛車故。又教相抄云。内外道者指
T2217_.59.0722b03: 小乘部也。此人雖入一佛法中不信大乘
T2217_.59.0722b05: 種種因量諸師等者。抄云。外道小乘部類不
T2217_.59.0722b06: 一。名爲種種。其中善解因明比量之師以
T2217_.59.0722b07: 因喩次第於此理上欲出其過終不能得。
T2217_.59.0722b09: 比量故於佛教不出其過。佛子立量是正
T2217_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
T2217_.59.0722b12: 猶屬邪歟
T2217_.59.0722b13: 未名眞淨菩提心者。湛寂菩薩雖淨心漸現
T2217_.59.0722b14: 未斷法執故未名眞淨菩提心也。或又湛
T2217_.59.0722b15: 寂三乘雖斷人執證人空未斷法執得
T2217_.59.0722b16: 法空故云爾也。前心如水中蓮華後心如
T2217_.59.0722b17: 水上蓮華故云如蓮華等也
T2217_.59.0722b18: 以行者於瑜伽中等者。教相抄云＊是湛寂心
T2217_.59.0722b19: 有二種初明陰上無人之觀。尚不見蘊等
T2217_.59.0722b20: 性空故根･塵･識等當心不現也。次然以已
T2217_.59.0722b21: 下明觀諸法無性。爲治厭-離有爲樂無
T2217_.59.0722b22: 爲之心修離著方便。爲證寂然界之前門
T2217_.59.0722b23: 也。故湛寂心中有唯蘊無我諸法無性之二
T2217_.59.0722b24: 心也。菩提心義第三云。彼出世間心住蘊
T2217_.59.0722b27: 上湛寂之義歟。謂從以行者至明顯者釋
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
T2217_.59.0722c01: 如是隨生句也。但上合經不擧如是等句
T2217_.59.0722c02: 者粗釋梗概合經文故具不擧歟。應知此
T2217_.59.0722c03: 意。如是者指上湛寂也。惠者人空智也文點
T2217_.59.0722c05: 又解云。有如是惠生者。有者或義。如是惠者
T2217_.59.0722c06: 法空智也。即指下觀無性空即空觀也。故
T2217_.59.0722c07: 知彼出世間心住於蘊中者結上也。故合經
T2217_.59.0722c08: 時置送句也字矣有如是惠生後文標句也。
T2217_.59.0722c09: 疏以行者至無爲法者重擧湛寂意而爲
T2217_.59.0722c10: 寂然來由也。然以不明法空智之行相也。
T2217_.59.0722c11: 又准經若於蘊等若字起盡指上彼於世
T2217_.59.0722c12: 間心云如是惠歟。疏然以菩提心等者示
T2217_.59.0722c13: 湛寂菩薩勝二乘也。非爲顯寂然菩薩歟。
T2217_.59.0722c14: 置也字即此意矣。若爾能於蘊等下釋即空
T2217_.59.0722c15: 觀也。十卷義釋無也字。依此文然以下順
T2217_.59.0722c16: 釋寂然菩薩改若字云能於蘊等。有如是
T2217_.59.0722c17: 下似明寂然菩薩矣
T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬偏眞理
T2217_.59.0722c19: 故＊拆法空歟。故下釋云。然亦所觀人法倶
T2217_.59.0722c21: 空也。成實既＊拆法空。此豈不然＊耶。又下
T2217_.59.0722c23: ＊拆法明無性空。然此中幻焔等喩意明體
T2217_.59.0722c25: 爲體空也。私云。今無性空者體法空也。故
T2217_.59.0722c27: 法即空矣。故抄意云。謂前劫中有通教菩
T2217_.59.0722c29: 以寂然即空同通教如幻即空。體法空義決
T2217_.59.0723a01: 定矣。無性言雖通＊拆法未云既空。又＊拆
T2217_.59.0723a02: 空是爲遣人我非度法倒也。故疏第三云。
T2217_.59.0723a03: 謂觀唯蘊無我時於陰･界･入中種種分＊拆
T2217_.59.0723a06: 門專度法倒誰云＊拆空矣。又湛寂菩薩未
T2217_.59.0723a07: 度法倒云非如實巧度。寂然非顯巧度
T2217_.59.0723a08: 乎。故抄云。今此初劫文意兼得藏通二教
T2217_.59.0723a10: 菩薩。藏通如次爲拙度＊拆空巧度體空
T2217_.59.0723a11: 也。但成實諸宗未甚懸絶者偏眞義同彼非
T2217_.59.0723a12: 同＊拆空義。又淨影成實判體法空也。次猶
T2217_.59.0723a13: 帶＊拆法者既云帶非當體＊拆法也猶且
T2217_.59.0723a14: 法觀必帶生空也。或又此五喩通二乘所
T2217_.59.0723a15: 觀故云＊帶拆法歟。故下釋云。聲聞經中雖
T2217_.59.0723a16: 説此五喩而意明無我。今此中五喩意明
T2217_.59.0723a18: 體空偏眞中道異故。故三重幻即空幻即心
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
T2217_.59.0723a22: 又成實＊拆空斷法執。成實存二空故。若爾
T2217_.59.0723a23: ＊拆空何但遣人我耶。答。＊拆空有二。毘曇
T2217_.59.0723a24: ＊拆空雖分折五蘊等未拆極微故遣我
T2217_.59.0723a25: 也。成實＊拆隣虚故兼遮法執也。或釋云。
T2217_.59.0723a27: 疏意以隣亦不可得喩行本不生也。未必
T2217_.59.0723a28: 取隣虚分＊拆之邊歟。疏第三云。爾時幻焔
T2217_.59.0723a29: 等喩觀察諸蘊即空得離違順八心證寂
T2217_.59.0723b02: 者厭有爲著無爲二種法執倶治歟。若倶治
T2217_.59.0723b03: 者觀蘊無性但可治生死實有執。涅槃實
T2217_.59.0723b04: 有執何遮之乎。蘊不攝無爲之故。答。上
T2217_.59.0723b05: 擧欣厭二執其下明能治觀門。寧有所簡
T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通五蘊皆
T2217_.59.0723b07: 明不生義。此不生即涅槃故涅槃實有執又
T2217_.59.0723b09: 陰生滅之法怖畏生死妄取涅槃。云何治。
T2217_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
T2217_.59.0723b12: 所以不説揵城者。爲三藏不説一切法本
T2217_.59.0723b13: 性空寂。乾城喩辨能成之因所成之果本無
T2217_.59.0723b14: 所有故三藏中不説也。而成實論亦有此
T2217_.59.0723b16: 此文成實小乘猶用乾城喩而證諸法空。
T2217_.59.0723b17: 寂然大乘何不引彼喩而明無性空耶。況
T2217_.59.0723b18: 下釋云。然所觀人法倶空與成實諸宗未甚
T2217_.59.0723b20: 成果本末空寂故專大乘所用也。依之第
T2217_.59.0723b21: 二劫體法難解之喩始取之。但成實中雖在
T2217_.59.0723b22: 此喩。就小乘法釋故。尚顯空不究。全非喩
T2217_.59.0723b23: 正旨纔有此喩同不引也。故龍樹釋云。小
T2217_.59.0723b25: 云。前破相宗觀法假有土木城。雖無空性
T2217_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
T2217_.59.0723b28: 如夏時暴雨水上浮泡者。抄云。謂當夏時自
T2217_.59.0723b29: 雨水中。隨渧大小種種浮泡形類各異。然
T2217_.59.0723c01: 水性一味自爲因縁。泡起即是水起。泡滅即
T2217_.59.0723c02: 是水滅。擧體從縁。四句求之無別所生之
T2217_.59.0723c03: 法。此譬受陰諸苦樂等皆從情塵和合故
T2217_.59.0723c04: 生。苦生即是情生。苦滅即情滅。四句推之亦
T2217_.59.0723c06: 經中用泡喩者。此泡雖無實性以因縁猶
T2217_.59.0723c07: 是實。喩＊拆蘊遣我歟。今喩意泡起滅全體
T2217_.59.0723c08: 是水無別所生法故喩即空也。第三劫中
T2217_.59.0723c09: 以一水生衆泡類行者自心能作法界不
T2217_.59.0723c10: 思議變化也
T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以
T2217_.59.0723c13: 七云。又如陽焔於飄動時實無有水而有
T2217_.59.0723c15: 熱･風･塵三和合成焔水也。今文擧二顯風
T2217_.59.0723c17: 至於隣虚亦不可得者。此文似同論破隣虚
T2217_.59.0723c18: 成實之意歟。然實異歟。如先辨＊歟。成實
T2217_.59.0723c19: 論立無品云。一切分皆分＊拆壞裂乃至微塵
T2217_.59.0723c21: 云極微。或又極微立微塵名歟
T2217_.59.0723c22: 一微渉於動境等者。抄云。謂從根本無明一
T2217_.59.0723c23: 念熏眞界時即渉動也。展轉能生諸雜染
T2217_.59.0723c24: 法淪沒生死則無窮已。故晋遠法師云。一
T2217_.59.0723c25: 毫渉動境成此頽山勢。即其義矣。此諸法
T2217_.59.0723c26: 皆是縁生。既從衆縁則無自性。擧體皆空
T2217_.59.0723c28: 故云微歟。貪嗔癡等是行陰攝故。若不爾
T2217_.59.0723c29: 者何云微矣。心法分＊拆至刹那。色法至極
T2217_.59.0724a01: 微故。或又准遠師釋。以無明熏眞心初念
T2217_.59.0724a02: 似類一微動境矣。又倶舍論十二云。衆縁
T2217_.59.0724a03: 和合法得自體頃或有動法行度一極微
T2217_.59.0724a06: 極微名一刹那。極微處量促。刹那時量促
T2217_.59.0724a08: 若諸法得自體頃名一刹那。得自體頃即
T2217_.59.0724a09: 是一念。因何仁王般若云一念有九十刹
T2217_.59.0724a10: 那。一刹那有九百生滅。答。生滅微細唯佛能
T2217_.59.0724a11: 知。小乘心麁見生滅麁。諸佛心細見生滅
T2217_.59.0724a14: 生不過一刹那。故云一微渉動境。但又雖
T2217_.59.0724a15: 相反意可同矣。諸法速滅故雖無動依相
T2217_.59.0724a16: 績邊説動也。隣釋此意矣。釋論云。因縁有
T2217_.59.0724a19: 一微刹那義乎。答。今此無性空猶屬偏眞
T2217_.59.0724a20: 故隨轉門意歟
T2217_.59.0724a21: 識陰亦爾等者。抄云。識陰亦爾。從無明縁
T2217_.59.0724a22: 生。無明盡時行識等盡。當知蘊性即空也
T2217_.59.0724a24: 明幻起於識等在於三界。究其識體亦本
T2217_.59.0724a26: 支。識陰是識支也。故知於十二因縁流轉義
T2217_.59.0724a27: 云初出三界還滅義云本不生矣
T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖説五喩
T2217_.59.0724a29: 譬＊拆法之義故意明人無我也。疏第三云。
T2217_.59.0724b01: 謂觀唯蘊無我時。於陰･入中種種分＊拆推
T2217_.59.0724b04: 中五喩譬體法空故云今此中等也
T2217_.59.0724b08: 得離一重法倒者。今此倒是第六識惑歟。初
T2217_.59.0724b09: 劫但知六識唯蘊拔業分齊故。但法倒者准
T2217_.59.0724b10: 淨影釋執取相歟。彼意識中法著我故。龍
T2217_.59.0724b11: 樹釋以彼爲人執故。云直是人執品矣。又
T2217_.59.0724b13: 七識相應智相相續是第二劫所斷故。故知
T2217_.59.0724b14: 今法倒當執取相歟。云人法二空成實諸
T2217_.59.0724b15: 宗未甚懸絶。淨影又云。利根二乘斷彼法執。
T2217_.59.0724b16: 故實是人執。故大師十住心時攝拔業因種
T2217_.59.0724b17: 更不開。可思之。又義。當第七相應智相等
T2217_.59.0724b18: 歟。湛寂寂然譬水中水上蓮故。湛寂是但
T2217_.59.0724b19: 知六識證寂進斷末那惑歟。第二劫釋
T2217_.59.0724b21: 第七惑品也。故云。漸過二乘境界也。今菩
T2217_.59.0724b22: 薩斷三重三妄位名學大乘人同二乘湛
T2217_.59.0724b23: 寂心。智論共地中已菩薩地支佛地也。此菩
T2217_.59.0724b24: 薩進度一重法倒云寂然界即共地中斷
T2217_.59.0724b25: 塵沙菩薩地位也
T2217_.59.0724b26: 爲人天乘齋施等者。准大師住心。六心是
T2217_.59.0724b27: 人四心是天也。然齊施善法亦云天乘行。據
T2217_.59.0724b28: 通別兼正義門歟。又上經云。護戒生天第
T2217_.59.0724c01: 若三乘初發道意等者。此釋意指順解脱分
T2217_.59.0724c02: 善云初發道意歟。故上文云。又於此中
T2217_.59.0724c03: 殊勝住有求解脱惠生。思惟觀察生決定
T2217_.59.0724c05: 内第十決定心生聲聞種子。寧非順解脱
T2217_.59.0724c06: 分善耶。今文上擧順世續彼而明違世。尤
T2217_.59.0724c07: 初發道意可聲聞種子心也。復。初發道意
T2217_.59.0724c08: 若指見道者與第一釋何異矣。問。小乘七
T2217_.59.0724c09: 方便位皆世間有漏心。何云違世耶。答。雖
T2217_.59.0724c10: 有漏心棄背生死。向涅槃。故云違世也。
T2217_.59.0724c11: 雖未出世間有背世之心故云違世也。
T2217_.59.0724c12: 依之住心論釋順解脱分云。觀涅槃徳背
T2217_.59.0724c15: 故可作四句分別。謂有違世非出世。二乘
T2217_.59.0724c16: 九位也。有出世非違世。寂然已上諸大乘
T2217_.59.0724c17: 也。有亦出世亦違世。二乘聖位也。有非違
T2217_.59.0724c18: 世非出世。違理心及諸大乘九位也。或可
T2217_.59.0724c19: 下就聖位論違世。正是出世位故。此釋意
T2217_.59.0724c20: 凡位爲順世心歟。雖肖生死向涅槃世
T2217_.59.0724c21: 間有漏心故。又義。前釋又於聖位論之歟。
T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得
T2217_.59.0724c23: 道名故。但兩釋異者長短八心異故。例如
T2217_.59.0724c24: 十地位分長短十心時位無寛狹矣。兩義中
T2217_.59.0724c25: 前義爲勝。順世者内八心。又求人天有漏
T2217_.59.0724c26: 果故云順世。今文云。爲人天乘行齋施善
T2217_.59.0724c27: 法。即此意矣。雖有漏心厭生死向涅槃之
T2217_.59.0724c28: 心何云順世乎。但或可釋約違世義勝亦
T2217_.59.0724c29: 作釋歟。非違凡位。上文云。從此即發
T2217_.59.0725a04: 可悉之。又於十地長短例者以聖位分短
T2217_.59.0725a05: 顯凡位短八心故無失
T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云
T2217_.59.0725a07: 無所取無所捨也。不同湛寂心厭有爲著
T2217_.59.0725a08: 無爲而有取捨故。我蘊兩倒者釋經相續
T2217_.59.0725a09: 二字歟。謂順世八心我倒未離。違世八心蘊
T2217_.59.0725a10: 倒猶存。此兩倒各有二種業煩惱歟。此二種
T2217_.59.0725a11: 業煩惱令生死相續不令出。似網故云網
T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
T2217_.59.0725a14: 依常途解釋等者。教相抄云。心云。寂然界者
T2217_.59.0725a15: 從無性門達蘊等諸法皆空也。若顯教菩
T2217_.59.0725a16: 薩經一僧祇劫方證此理。若今宗菩薩雖
T2217_.59.0725a17: 一生度麁妄執即證此理。然寂然界理菩
T2217_.59.0725a18: 薩及最極上根縁覺同證之。故疏下云。次以
T2217_.59.0725a19: 三種三心拔業煩惱根本無明種子。如以
T2217_.59.0725a20: 利鐵去其麁鑛。次觀無縁乘法無我性如
T2217_.59.0725a22: 然界心而合譬。寂然界與無縁乘二心各
T2217_.59.0725a23: 別疏下文分明也。所以用寂然界不可攝
T2217_.59.0725a24: 無縁心也。若寂然亦與拔業心別者何拔業
T2217_.59.0725a25: 心後不出之乎。故知寂然界即縁覺心也。故
T2217_.59.0725a26: 今云行者未過此劫與辟支佛位齊。又云與
T2217_.59.0725a27: 成實諸宗未甚懸絶也。大乘義章二無我義
T2217_.59.0725a28: 云。第二宗中具明二空。五陰及生攬別成
T2217_.59.0725a29: 總。是因和合。因和合中空無定性名衆生
T2217_.59.0725b02: 合中空無定性。是其法空。第三宗中亦具二
T2217_.59.0725b03: 空。言生空者。前宗直就因和合中虚假無
T2217_.59.0725b04: 性名衆生空。不空假生。今此宗中假生亦
T2217_.59.0725b05: 無故名生空。言法空者。前宗之中但説諸
T2217_.59.0725b06: 法苦無常等和合無性故名法空。不説空
T2217_.59.0725b07: 無假名諸法。此宗所説假法亦空故云法空
T2217_.59.0725b09: 三品人聞第二宗破性之教。鈍者但能悟解
T2217_.59.0725b10: 生空中上二人通解二空聞第三宗中下
T2217_.59.0725b12: 釋。謂彼中聲聞人者此疏縁覺種性也。皆是
T2217_.59.0725b13: 解諸法無性等空故。就此中解彼第二宗
T2217_.59.0725b14: 之人此中證湛寂之縁覺也。悟彼第三宗
T2217_.59.0725b15: 之人此中證寂然之縁覺也。故疏云。證寂
T2217_.59.0725b16: 然界菩薩與辟支佛位齊也。成實論聖行品
T2217_.59.0725b17: 云。有二行空行無我行。於五陰中不見衆
T2217_.59.0725b19: 文從無性門觀蘊等皆空也。若非皆空者
T2217_.59.0725b20: 何云五陰亦無乎。故疏云。證寂然界人法
T2217_.59.0725b21: 倶空與成實宗未甚懸絶也。依之疏第三
T2217_.59.0725b23: 文豈非明證乎。問。疏云。證此寂然界時漸
T2217_.59.0725b25: 云如此乎。又疏云。菩薩從發心已來經一
T2217_.59.0725b27: 利行不過百大劫。彼人證寂然界而與菩
T2217_.59.0725b28: 薩齊者菩薩僧祇行豈非劣二乘乎。又住
T2217_.59.0725b29: 心論釋縁覺云游泳湛寂之潭優遊無爲
T2217_.59.0725c03: 然之拭。爾何。答。寂然界心一宗難義末學未
T2217_.59.0725c04: 決。然三文會之先漸過。二乘文者二乘智解
T2217_.59.0725c05: 任言之只觀諸法無性未及即空理數習
T2217_.59.0725c06: 諸法即空觀爰寂然菩薩越中下二乘等上
T2217_.59.0725c07: 根人故。云漸過也。疏云。至第二僧祇乃
T2217_.59.0725c09: 者。縁覺與菩薩同雖證此理根有利鈍解
T2217_.59.0725c10: 分明昧。謂縁覺根鈍故以百劫行謂所證
T2217_.59.0725c11: 足。菩薩極別故經僧祇行窮寂然理。若爾
T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖一更不同日論
T2217_.59.0725c13: 矣。又縁覺無慈心故唯求自出離故百劫
T2217_.59.0725c14: 行也。菩薩大悲濟物利他行故經僧祇證
T2217_.59.0725c15: 寂然界也。次住心論文者。謂度湛寂之潭
T2217_.59.0725c16: 入寂然界無爲之宮也。又大師依大日經
T2217_.59.0725c17: 立十住心。若言縁覺唯證湛寂未及寂然
T2217_.59.0725c18: 界唯局菩薩者。何拔業之後他縁之前不
T2217_.59.0725c19: 立一寂然心。以此理故知寂然界是攝拔
T2217_.59.0725c21: 先以寂然界即爲拔業縁覺不可爾歟。是
T2217_.59.0725c24: 次義章四宗二空者所依經論各別也。於大
T2217_.59.0725c25: 日經初劫之一段不可云湛寂之文第二宗
T2217_.59.0725c26: 縁覺寂然之句第三宗支佛。況疏釋湛寂空
T2217_.59.0725c27: 引三獸度河之喩。出涅槃經大智論等。是
T2217_.59.0725c29: 二三乘心者二乘共悟二空。今疏意聲聞
T2217_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
T2217_.59.0726a06: 過縁覺三根也。此義不順道理幷疏意。就
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
T2217_.59.0726a09: 證寂然界者非二乘之所證。是共地之中第
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以但
T2217_.59.0726a11: 空觀斷煩惱業等。所行全同。至第九地由
T2217_.59.0726a12: 菩提心勢力更修離著方便成如幻即空
T2217_.59.0726a13: 觀斷煩惱習氣。八地以前三乘空觀名違世
T2217_.59.0726a14: 八心。今此寂然界離違順二世心了達諸蘊
T2217_.59.0726a15: 即空離前地空執都無取捨心。此地初過
T2217_.59.0726a16: 二乘地。故云漸過二乘。故非二乘之觀行。
T2217_.59.0726a17: 二乘豈得菩提心勢力哉。凡疏文説三獸度
T2217_.59.0726a18: 河之喩。此是大品共地天台通教也。見前後
T2217_.59.0726a19: 文或云與見道齊。或云與辟支佛齊。又
T2217_.59.0726a20: 云偏眞理皆是彼宗通教之詞也。疏主兼學
T2217_.59.0726a21: 天台之上經文深叶其旨歟。所以共地者七
T2217_.59.0726a22: 地以前齊聲聞第八地齊支佛。三乘同以
T2217_.59.0726a23: 無言説道證但空理故云辟支佛齊時心滯
T2217_.59.0726a25: 至第八地之時。無出假方便者須墮二乘
T2217_.59.0726a26: 地也。然以菩提心至逕路始分者明第九
T2217_.59.0726a27: 地出假利生超過二乘地故云三乘逕路始
T2217_.59.0726a28: 分也。然所觀以下還釋三乘所證空觀同
T2217_.59.0726a29: 也。心者。九十兩地悲願雖勝二乘猶嗜二
T2217_.59.0726b03: 觀無生體。同是無學竭二涅槃共歸灰斷。
T2217_.59.0726b05: 同。至第二劫始悟唯識中道。故云至第二
T2217_.59.0726b08: 非無文理取捨有憚歟。然行者未過此劫
T2217_.59.0726b09: 等者寂然･菩薩未斷法倒而拔業惱株杌
T2217_.59.0726b10: 之位云與支佛齊也。此乃前同二乘斷位
T2217_.59.0726b11: 之中第三位也。猶如共地中至支佛地也。
T2217_.59.0726b12: 前證此寂然界時漸過三乘境界者。度一
T2217_.59.0726b13: 重法倒證寂然菩薩故云漸過也。猶如
T2217_.59.0726b14: 共地中九十地矣。但朝譽引義章成義不
T2217_.59.0726b15: 可。其破如法務抄。又法務義。三乘共義雖
T2217_.59.0726b16: 可然。縁覺悟二空者違經疏幷大師釋智
T2217_.59.0726b17: 度共地之説歟。何者經中以拔業縁覺屬
T2217_.59.0726b18: 湛寂極説住蘊中故。疏中譬水中蓮未
T2217_.59.0726b19: 出水上故。又湛寂拔業屬違世而即空菩
T2217_.59.0726b20: 薩云離違順八心我蘊兩倒之故。又大師住
T2217_.59.0726b21: 心論等以菩提心論雖破人執猶有法執之
T2217_.59.0726b22: 文證縁覺故。又智論共地龍樹所説。菩提
T2217_.59.0726b23: 心論既不許縁覺法空。智論豈成支佛斷
T2217_.59.0726b24: 法執之義。天台以彼以彼共地證通教時
T2217_.59.0726b25: 支佛地不云斷塵沙故。然依智論天台釋
T2217_.59.0726b26: 成今義而許縁覺法空。文義相違耳。又相
T2217_.59.0726b27: 抄以優遊無爲之宮而爲寂然位。非理。謂
T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優
T2217_.59.0726b29: 遊無爲之宮者是著無爲法之意也。何以
T2217_.59.0726c01: 此爲度法倒寂然位矣。故大師住心論等
T2217_.59.0726c02: 明此意畢引菩提心論雖破人執猶有法執
T2217_.59.0726c03: 之文成彼旨耳。問。上明寂然菩薩度一重
T2217_.59.0726c04: 法倒畢云行者未過此劫等。何云未度法
T2217_.59.0726c05: 倒之位。依之抄釋極無言説處云。我蘊倶
T2217_.59.0726c07: 知齊辟支行者是寂然菩薩耶。答。上約常
T2217_.59.0726c08: 途祕密釋寂然位畢。行者下爲寂然菩薩
T2217_.59.0726c09: 即湛寂菩薩勝進位。故前學大乘人寄小乘
T2217_.59.0726c10: 三道中擧終位而爲至寂然位所由也。若
T2217_.59.0726c11: 不爾者何云心滯無爲法相。寂然位度法
T2217_.59.0726c12: 倒故。故知爾時至小涅槃擧湛寂菩薩同
T2217_.59.0726c13: 支佛地位也。然以下述寂然行相即當九
T2217_.59.0726c14: 十地也。良以此菩薩與支佛齊時。但斷人
T2217_.59.0726c15: 執證人空故云滯無爲法。更至寂然位
T2217_.59.0726c16: 度法倒證二空故云與成實諸宗未甚懸
T2217_.59.0726c17: 絶也。抄釋不符下文。強不可依用矣。或
T2217_.59.0726c18: 又准義釋第七釋聲聞眞言云涅是大空
T2217_.59.0726c20: 聲聞者利根縁覺豈不法空乎。故又釋縁
T2217_.59.0726c21: 覺眞言云。嚩是語言道斷義。以辟支佛智惠
T2217_.59.0726c22: 深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0726c23: 然界。住此三昧時觀諸法如涅槃相無可
T2217_.59.0726c25: 齊者約法空同歟。若爾同義章意。何失。問。
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁
T2217_.59.0726c27: 覺寂然同斷法執證法空故拔業心攝也。
T2217_.59.0726c28: 寛信義縁覺寂然同雖得法空勝劣玄隔。然
T2217_.59.0726c29: 依偏眞理同故攝第五也。信證僧正抄云。
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
T2217_.59.0727a08: 小乘諸部。薩婆多攝唯蘊無我。遮我存蘊
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
T2217_.59.0727a11: 他縁乘心有初分後分二種行位。以其初分
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
T2217_.59.0727a15: 云。此菩薩通五六二心也。謂偏眞理邊攝
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
T2217_.59.0727a28: 寂然。故大師廢立深存此意矣。但至六無
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論
T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我･湛寂･寂然
T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我
T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時
T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下
T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱
T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下
T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故
T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度
T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂
T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩
T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳
T2217_.59.0727b14: 建治二年七月中旬之比以傳法會
T2217_.59.0727b16:
T2217_.59.0727b17:
T2217_.59.0727b18:
T2217_.59.0727b19:大日經疏指心鈔卷第十一
T2217_.59.0727b20: 疏卷第二之四
T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第
T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約
T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故
T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃
T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲
T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者
T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。
T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀
T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名
T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有
T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是
T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。
T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
T2217_.59.0727c07: 縁他縁義也。眞心者大智證理自利行也。事
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
T2217_.59.0727c12: 相唯識也。後得智觀門故。前四重唯識中隨
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
T2217_.59.0727c17: 心乘如來藏云阿梨耶故。故覺自心本不生
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
T2217_.59.0727c21: 乾闥婆城者顯他縁心義。後彼如是捨無我
T2217_.59.0727c23: 祇行者總結二心也。但大師以總標句屬
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標
T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説
T2217_.59.0727c27: 初各存何以故句
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達
T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
| T2217_.59.0709a05: | 中 | 乃至 | 偈中説者於前貪無貪等展轉隨事 |
| T2217_.59.0709a07: | 也 | 爲言 | 復若更約下約九品而明成八萬 |
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
| T2217_.59.0709a13: | 量也 | 爲言 |
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
| T2217_.59.0709b09: | 土。故復名大三未多王 | 此云共 許王也 | 自後諸王 |
| T2217_.59.0709b11: | 閑精修戒行。因斯故得波羅門名。 | 此云 淨志 | 後 |
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
| T2217_.59.0709b16: | 文 | 私云。頌疏中地味地餅如次當今疏地 |
| T2217_.59.0709b17: | 肥地膚歟。又疏中地肥乃至地膚林藤 | 云云 |
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
| T2217_.59.0709b24: | 其例非無。嘉祥釋云。法性如涅槃 | 文 | 所以 |
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
| T2217_.59.0709c17: | 何見有時分耶。故云若以等 | 文 | 教相抄第 |
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
| T2217_.59.0709c24: | 之。疏心付第二義釋經始終也 | 文 | 抄第二 |
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
T2217_.59.0710a01: 提心逾勝逾増更益方便。乃至金剛道中越
T2217_.59.0710a02: 第三劫極細妄執名離一切障。其菩提心與
T2217_.59.0710a03: 如來等。此位但有四分之一佛地之障存
| T2217_.59.0710a04: | 焉。 | 乃至 | 唯佛地障解脱道斷故此乃四分之一 |
| T2217_.59.0710a05: | 最後微垢也 | 文 | 又相鈔云。此釋心云。地前唯 |
| T2217_.59.0710a06: | 斷麁妄。其所以 | 乃至 | 法華儀軌云。若能專注 |
| T2217_.59.0710a08: | 劫福智資糧 | 文 | 故知眞言初地離一僧祇劫 |
| T2217_.59.0710a09: | 所斷麁妄執證寂然界。 | 乃至 | 既地前唯斷麁 |
| T2217_.59.0710a10: | 妄。故知第二第三妄執定地上所除也 | 云云 | 範 |
| T2217_.59.0710a12: | 三劫瑜祇行者消經文之總句也。梵云 | 乃至 |
T2217_.59.0710a14: 故以初地淨菩提心結佛惠初心也。若佛
T2217_.59.0710a15: 地何云初心。於佛地不可有初後故。又
T2217_.59.0710a16: 疏無若以佛惠初心文。上下同云三祇劫。仍
| T2217_.59.0710a17: | 非別位歟 | 云云 | 私云。朝譽意依鈔義專成 |
T2217_.59.0710a19: 亦同之。本寺道範義高野古徳等多分義也。
T2217_.59.0710a20: 是三劫地前義也。初義意三賢是初僧祇。初
T2217_.59.0710a21: 地乃至七地第二僧祇。八地以上第三僧祇
T2217_.59.0710a22: 之義。諸經論施設。敢以無違矣。今宗又爾
T2217_.59.0710a23: 也。故五祕密經云。能變易弟子倶生我執種
T2217_.59.0710a24: 子應時集得身中一大阿僧祇劫所集福徳
| T2217_.59.0710a25: | 智惠則爲生在佛家 | 文 | 又觀智儀軌云。若能 |
| T2217_.59.0710a27: | 阿僧祇劫所集福徳智惠資糧 | 文 | 此等文既 |
T2217_.59.0710a29: 今一僧祇妄執是我執故不可云第二第三
T2217_.59.0710b01: 劫。後二劫中唯斷法執故。又疏第六釋經
T2217_.59.0710b02: 八地三昧道文云。菩薩初度第七地時。上
T2217_.59.0710b03: 不見諸佛可求下不見衆生可度。謂是
T2217_.59.0710b04: 住大涅槃於萬行休息。爾時十方諸佛以
| T2217_.59.0710b05: | 此三昧道發起其心 | 文 | 又疏第二釋第三劫 |
T2217_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
| T2217_.59.0710b08: | 求。爾時萬行休息謂爲究竟。 | 乃至 | 爾時十方 |
| T2217_.59.0710b09: | 諸佛同時現前而勸喩之 | 云云 | 二處文全同。 |
T2217_.59.0710b11: 口決中以儀軌汝之所證處是一道清淨文
T2217_.59.0710b12: 釋住八地如幻三昧也。既地前初劫八地上
T2217_.59.0710b13: 第三劫義其説分明也。若爾初地乃至七地
T2217_.59.0710b14: 第二劫之義其理極成矣。依之大師祕藏記
T2217_.59.0710b15: 云。越三妄執越三僧祇劫即是十地究竟
T2217_.59.0710b16: 也。過此修上上方便斷微細妄執至佛果
| T2217_.59.0710b17: | 故經曰此四分之一度於信解 | 文 | 既十地究 |
T2217_.59.0710b19: 者歟。加之復慈氏儀軌云。若一生中從初
T2217_.59.0710b20: 念誦至於越三無數劫行即證一生補處
| T2217_.59.0710b21: | 三莽地 | 文 | 又疏第三云。乃至爲一生補處菩 |
| T2217_.59.0710b23: | 地 | 云云 | 此等文又斷第三劫妄執至因滿位 |
T2217_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
| T2217_.59.0710b26: | 至金剛定越極細妄執 | 文 | 二佛果斷故。故抄 |
| T2217_.59.0710b27: | 云。唯佛地障解脱道斷 | 文 | 此乃依十一地十 |
T2217_.59.0710b29: 妙二覺一佛二名之故。又密抄第三云。問。第
T2217_.59.0710c01: 三劫滿得成佛不。答。若越三妄執力即得
T2217_.59.0710c02: 成佛。故疏云。復越一重極細妄執得至佛
| T2217_.59.0710c03: | 惠故 | 文 | 又雜抄第七 | 智證 | 云。越一百六十心 |
T2217_.59.0710c05: 第三重極細妄執即超第三阿僧祇至於佛
T2217_.59.0710c06: 果初心故云於成佛時不限劫數也。心
| T2217_.59.0710c07: | 内無明漸漸斷除即超劫之義也 | 文 | 此等釋斷 |
T2217_.59.0710c09: 成佛也。此是佛果初刹那云佛惠初心也。
T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
| T2217_.59.0710c11: | 能倶行 | 文 | 此意微細攝極細而不開也。依 |
T2217_.59.0710c13: 起信等説矣。後義意三劫倶是寄對如常之
T2217_.59.0710c14: 地前位也。故疏下釋第三劫極無心云。此
T2217_.59.0710c15: 心望前二劫猶如蓮華盛敷。若望後二心
| T2217_.59.0710c16: | 果復成種 | 文。住心論第九云。望前二劫者指他縁一道 二種住心。後二心者示眞言門根究竟二 |
| T2217_.59.0710c17: | 心。 文 | 又疏云。次生極無自性心 | 乃至 | 爾時生於 |
| T2217_.59.0710c18: | 佛家 | 文。華嚴經云。生在如 來家即得入初地。文 | 又疏第三云。此空智 |
| T2217_.59.0710c19: | 生即是極無自性心生也 | 乃至 | 即是眞言行者 |
| T2217_.59.0710c20: | 虚空無垢菩提心也 | 文 | 疏二云。初地菩薩得此虚 空無垢菩提心 云云 |
| T2217_.59.0710c22: | 入漫荼羅行。 | 乃至 | 第六無畏於平等心中修 |
T2217_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
| T2217_.59.0710c25: | 不同 | 文 | 私云。既離垢地以上爲十 重。初地同第六無畏也 | 又住心論第八 |
| T2217_.59.0710c27: | 初心。初發心時便成正覺。宜其然也 | 云云 |
| T2217_.59.0710c28: | 疏二云。此心望前二劫猶如蓮華盛敷。若望後二 心果復成種。故曰如是初心佛説成佛因。云云 | 以 |
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名初法明道。釋
T2217_.59.0711a02: 云是明法身眞如一道無爲之眞理。佛説此
T2217_.59.0711a03: 名初法明道。智度名入佛道初門。於諸顯
| T2217_.59.0711a04: | 教是究竟理智法身。望眞言門是即初門 | 略 |
| T2217_.59.0711a05: | 抄 | 又二教論上云。至如彼百非洞遣四句皆 |
| T2217_.59.0711a07: | 言藏家以此爲入道初門 | 略抄 | 已上二文以 |
T2217_.59.0711a09: 相云。從此無有待對。出過心量不思議地
| T2217_.59.0711a10: | 云云 | 此意一道極無倶屬地前歟云從初地 |
T2217_.59.0711a12: 道地前。極無初地。或二心倶地前。或兩心同
T2217_.59.0711a13: 地上。三説雖異若依所度妄心者三妄皆在
T2217_.59.0711a14: 地前故云地前三劫耳。但至三祇配立違
T2217_.59.0711a15: 諸經論者大師釋此事云。問。第三僧祇即
T2217_.59.0711a16: 是八地已上。而何言初心菩薩耶。答。是初
T2217_.59.0711a17: 心菩薩也。無數劫者三劫之中何劫耶。答。第
| T2217_.59.0711a18: | 三劫也 | 已下如 先別 | 此釋既云眞言初入淨菩提 |
T2217_.59.0711a20: 於自宗初地得顯行第三劫福智故云一
T2217_.59.0711a21: 大阿僧祇。非云初僧祇也。倶生我執等者
T2217_.59.0711a22: 實教意於二障中不分見修。地前伏現初
T2217_.59.0711a23: 地斷種十地除習故。極細當二障種故。且
T2217_.59.0711a24: 約煩惱障邊云我執種歟。非無法執種
| T2217_.59.0711a25: | 麁惑寄現行 微細同習歟 | 或又但一煩惱麁云我執細法 |
T2217_.59.0711a27: 自釋云。復次此中應説初法明門三昧道。於
T2217_.59.0711a28: 上品中已説故不重言。又如上所説一生
T2217_.59.0711a29: 補處及八地三昧是約教道法門作如此
T2217_.59.0711b01: 説耳。然祕密乘人於世諦中即能通第一
T2217_.59.0711b02: 義諦者從初發心具行大空三昧。其謂不
| T2217_.59.0711b03: | 然則於一生之中不能頓滿諸地也 | 云云 |
T2217_.59.0711b05: 門准如常第三劫在於八地上。例如云初
T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢也。故
T2217_.59.0711b07: 云一生補處及八地三昧是約教道法門等
T2217_.59.0711b08: 也。若依實行者初地斷三妄故顯行八地
T2217_.59.0711b09: 上行初地得故。云從初發心即具行大空三
T2217_.59.0711b10: 昧也。疏二云。然此經宗從初地即得入金
| T2217_.59.0711b11: | 剛寶藏 | 文 | 即此意矣。或又八地三昧者直指 |
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩
T2217_.59.0711b14: 薩頓得顯行第三劫功徳故。故云其謂不然
| T2217_.59.0711b15: | 乃至 | 不能頓滿諸地也。次祕藏記釋者越三 |
| T2217_.59.0711b16: | 妄之後十地究竟也 | 爲言 | 文點云。越三僧祇 |
T2217_.59.0711b18: 地位也。此位亦雖斷微細且約盡處云果
T2217_.59.0711b19: 位所斷也。猶如根本無明雖從初地斷此
T2217_.59.0711b20: 云佛地所斷矣。次慈氏儀軌及疏第三一生
T2217_.59.0711b21: 補處位斷第三劫妄執者。疏第六云。如上
| T2217_.59.0711b22: | 所説一生補處是約教道法門 | 文 | 餘釋如先 |
T2217_.59.0711b24: 發心時便越百六十心度三無數劫行證
| T2217_.59.0711b25: | 普賢色身三昧耶。即是初發心便成正覺 | 文 |
T2217_.59.0711b27: 知今宗異餘教三劫在地前十地離待對
T2217_.59.0711b28: 也。故大師釋現世證得歡喜地文云。非顯
| T2217_.59.0711b29: | 教所言初地自家佛乘之初地也 | 云云 | 可悉 |
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心
T2217_.59.0711c03: 生時如蓮華盛敷故云望前二劫等。言若
T2217_.59.0711c04: 望後二心等者。此心喩八心中第五華種心
T2217_.59.0711c05: 第六成果心。後二心者第七受用種子第八
| T2217_.59.0711c06: | 嬰童心也。望此二心名果復成種 | 云云 | 又教 |
T2217_.59.0711c08: 無自性是第三劫心。謂八地乃至十地也以
T2217_.59.0711c09: 此極無心爲因句。以蒙佛警更増進心
T2217_.59.0711c10: 爲根句。即金剛心一念也。後以成正覺心
T2217_.59.0711c11: 爲究竟句也。然顯教意今第八地心爲果
T2217_.59.0711c12: 位。前二劫顯行滿昇此地。故今教以八地乃
| T2217_.59.0711c13: | 至十地爲成佛因初心佛矣 | 云云 | 疏第三十 |
| T2217_.59.0711c15: | 闍梨 | 乃至 | 若生極無自性心得入如上漫荼 |
T2217_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
| T2217_.59.0711c18: | 是名阿闍梨。復次毘盧遮那是名阿闍梨 | 云 |
| T2217_.59.0711c19: | 云 | 抄第四釋極無自性心名阿闍梨已上之 |
| T2217_.59.0711c21: | 闍梨也 | 云云 | 又云。疏從此復有十重等者。十 |
| T2217_.59.0711c22: | 重深行即十地也 | 乃至 云云 | 教相抄云。此文意從 |
T2217_.59.0711c24: 從地前至第十地也。次從此復有十重等
T2217_.59.0711c25: 者還從上至下委顯有十重徳行。謂從十
T2217_.59.0711c26: 地至初地也。次乃至已下顯從初地至傳
| T2217_.59.0711c27: | 教更有地前三十心。故云乃至 | 云云 | 或云。 |
T2217_.59.0711c29: 重從上至下擧初地金薩上九地云乃至
T2217_.59.0712a01: 也。又相抄云。疏第二釋八地已上云。住是
| T2217_.59.0712a02: | 地已善知諸地障 | 乃至 | 如是等有衆多十心 |
| T2217_.59.0712a03: | 云云 | 指此十心云十重深行也 | 取意 | 況復云 |
T2217_.59.0712a05: 地也。虚空無垢菩提心故。凡三劫地前地上
T2217_.59.0712a06: 古來未決。然前義爲勝。經疏論釋以顯教極
T2217_.59.0712a07: 果爲眞言初門故。又望後二心會釋非理。
T2217_.59.0712a08: 先密抄釋不可。以三劫配十地時第二劫
T2217_.59.0712a09: 至七地然配五六地華果二心爲此心而
T2217_.59.0712a10: 七八地二心云後二心。理豈然矣。次相抄義
T2217_.59.0712a11: 又非理。何者八九十地爲因句。長短三心中
T2217_.59.0712a12: 何若短三心則一地内有三心長則八地上
T2217_.59.0712a13: 究竟句也。等覺爲根。果位爲究竟。依疏何
T2217_.59.0712a14: 文乎。開上上方便雖爲佛果未見此説
T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就
T2217_.59.0712a16: 中十地三句眞言行位也。誰以八地上究竟
T2217_.59.0712a17: 句爲眞言初門矣。密抄猶淨菩提心初地義
T2217_.59.0712a18: 明鏡故許地前三劫一義。然依彼釋成八
T2217_.59.0712a19: 地上菩提心義。非啻違抄釋害經疏明文
T2217_.59.0712a20: 暗違大師釋論。誤甚哉。次又十六重深行
T2217_.59.0712a21: 是釋漸次證入經文。然作順逆二科通釋大
T2217_.59.0712a22: 背經文。況復疏第三云。初劫智惠猶與二
T2217_.59.0712a23: 乘共行。若二劫智惠尚與二乘共聞。第三
T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不能思議。堪
T2217_.59.0712a25: 作祕密行阿闍梨也。就祕密中又漸次轉
T2217_.59.0712a26: 深。乃至佛爲十地説般若則九地非其境
| T2217_.59.0712a27: | 界。唯大毘盧遮那得名究竟阿闍梨也 | 略抄 |
T2217_.59.0712a29: 中等者離垢地以去也。既云漸次轉深。從上
T2217_.59.0712b01: 至下豈夫爾乎。前文自地觀心者顯此祕
T2217_.59.0712b02: 密行義也。二地已上不對顯行。是眞言行
T2217_.59.0712b03: 故。故疏二釋初地果相云。從此無有待對
| T2217_.59.0712b04: | 文 | 又既毘盧遮那云究竟阿闍梨加佛地 |
T2217_.59.0712b06: 異故。約合門云爾歟。或等妙二覺一佛二
T2217_.59.0712b07: 名故除十地歟。前文擧金薩大日二種者
T2217_.59.0712b08: 六無畏十重中各擧終阿闍梨顯前阿闍
T2217_.59.0712b09: 梨體故云乃至也。乃至言流至毘盧遮那
T2217_.59.0712b10: 上。又八地上十心者不合疏文。疏釋云有
| T2217_.59.0712b11: | 十心無邊智生即是初地果相也 | 文 | 又深行 |
T2217_.59.0712b13: 或微細惑解脱道斷故果位有對治行相故
T2217_.59.0712b14: 云爾歟。又十六重是阿闍梨支分故傳法阿
T2217_.59.0712b15: 闍梨作此事業故。毘盧遮那云深行歟。故
T2217_.59.0712b16: 隣彼釋云。是故作最初阿闍梨事業時即
| T2217_.59.0712b17: | 須觀照自身即金剛薩埵毘盧遮那 | 文 | 又智 |
| T2217_.59.0712b19: | 於等覺也。於無自性心當於初地也 | 云云 |
T2217_.59.0712b21: 闍梨文矣。又三祇配位相違者顯密相違文
T2217_.59.0712b22: 義非一。何於此一事守顯乘。就中抄釋
T2217_.59.0712b23: 依初義許地前三劫之義。若三祇配＊位決
T2217_.59.0712b24: 定豈許彼義乎。況顯教中有地地經三祇
T2217_.59.0712b25: 之義耳。尋云。微細妄執唯佛果所斷乎。如
T2217_.59.0712b26: 何答。或云。第三極細妄執從初地至因滿
T2217_.59.0712b27: 斷之。次斷微細妄執至佛果也。故疏下文
T2217_.59.0712b28: 云。復越一劫昇住此地即是初入此信解地
| T2217_.59.0712b29: | 乃至 | 更開佛地。爲上上方便 | 乃至 | 故曰此四 |
| T2217_.59.0712c01: | 分之一度於信解也 | 文 | 此文初地斷第三極 |
T2217_.59.0712c03: 分一微細故又疏第三卷云補處菩薩斷無
T2217_.59.0712c04: 明極細之垢故。是故成第三極細妄執至因
T2217_.59.0712c05: 滿之義。故知微細妄執唯佛地所斷也。又義
T2217_.59.0712c06: 云。經云復越一劫昇住此地。此四分之一
| T2217_.59.0712c07: | 度於信解 | 文 | 此於第三妄執開第四妄執 |
| T2217_.59.0712c09: | 句疏釋云。越第三重微細百六十心 | 文 | 此後 |
T2217_.59.0712c11: 是擧信解地所斷也。次此四分之一者此言
T2217_.59.0712c12: 指前復越一劫文也。故知十地斷微細妄
T2217_.59.0712c13: 執也。或云。今第三妄執有三重。一初地所
T2217_.59.0712c14: 斷二十地所斷三佛地所斷。而今復越一劫
T2217_.59.0712c15: 云三祇者合十地所斷云極細也。過此
T2217_.59.0712c16: 修上上方便斷微細妄執者別開佛地所斷
T2217_.59.0712c17: 爲第四也
T2217_.59.0712c18: 眞言門行者等者。問。三劫倶有時分妄執義。
T2217_.59.0712c19: 何第三劫置眞言門言耶。答。本經中説第
T2217_.59.0712c20: 三劫文云。復次眞言門等文今准彼歟。問。
T2217_.59.0712c21: 經初二劫顯如常顯行可爾。今初二劫又
T2217_.59.0712c22: 約妄執。何更云眞言門耶。答。三劫皆雖通
T2217_.59.0712c23: 顯密二行。第三劫能越心即初地淨菩提心
T2217_.59.0712c24: 故。此位顯極密因故。更置眞言門言也
T2217_.59.0712c25: 得至佛惠初心者。密抄第三云。第三劫滿得
T2217_.59.0712c26: 成佛不。答。若越三妄執力即得成佛。故
| T2217_.59.0712c27: | 疏云。復越一劫極細妄執得至佛惠也 | 文 |
T2217_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
| T2217_.59.0713a01: | 限劫數也 | 文 | 依此兩釋佛＊果初心云佛 |
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
| T2217_.59.0713a04: | 也。約顯宗當圓滿正覺位也 | 文 | 此意淨菩 |
T2217_.59.0713a06: 也。所謂總標別釋成三劫地前之旨也。但
T2217_.59.0713a07: 云三劫成佛者。斷三妄是初地分證成佛
T2217_.59.0713a08: 故。菩提心義三云。義釋説超三重妄執名
T2217_.59.0713a09: 度三阿僧祇劫。過第三劫入佛惠初心名
T2217_.59.0713a10: 淨菩提心門。淨菩提心門以上十住地名信
| T2217_.59.0713a11: | 解行地 | 文 | 私云。此釋雖似同大師釋其意 |
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
| T2217_.59.0713a14: | 是眞言佛惠初心淨菩提心門也 | 云云 | 大師以 |
T2217_.59.0713a16: 天台別教地前可經三劫歟
T2217_.59.0713a17: 若一生度此三妄執等者。鈔第三云。若一生
T2217_.59.0713a18: 度此等者。此宗明義但除妄執名爲瑜祇。
| T2217_.59.0713a19: | 若一生度此三妄執名一生成佛 | 文 | 問。今此 |
T2217_.59.0713a21: 耶。答。依一義非全同歟。問。兩釋雖異倶
T2217_.59.0713a22: 度三妄成佛。所度既同。成佛何異乎。答。今
T2217_.59.0713a23: 文若言起盡顯異前成佛也。所謂前標若
T2217_.59.0713a24: 以淨菩提心結得至佛惠初心。是即明初地
| T2217_.59.0713a25: | 分證成道也 | 此中有顯密成佛。顯雖約 究竟且就密成分證義也 | 今若一 |
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依之大師雜問答
T2217_.59.0713a28: 中釋三妄義畢云。問。如此等義爾耳。今所
T2217_.59.0713a29: 建立不歴三劫此生即上菩薩地位即身
| T2217_.59.0713b01: | 成之義抑有依憑耶。答。證文甚多 | 云云 | 如 |
T2217_.59.0713b03: 品文證一生二生義。依此釋案今文即上
T2217_.59.0713b04: 菩薩位當於得至佛惠初心。即身成佛即今
T2217_.59.0713b05: 一生成佛也。但三妄言雖同寛狡是別。後
T2217_.59.0713b06: 三妄攝微細故。故抄第四云。前言三劫不
| T2217_.59.0713b07: | 説四者合佛地一障在十地故 | 文 | 仍無過。 |
T2217_.59.0713b09: 一生成佛何論時分耶之意無爭。前常途祕
T2217_.59.0713b10: 密中重簡時分成妄執義是正釋通妨一義
T2217_.59.0713b11: 也。何云別義乎。況後至文處釋第三劫時
T2217_.59.0713b12: 或釋舟車神通至到一處或判巧拙難易不
| T2217_.59.0713b13: | 同得寶無異路 | 云云 | 既云至到一處。何別分 |
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡時分故結何
T2217_.59.0713b16: 論時分耶。今分證究竟即如一生二生二類
T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不經
T2217_.59.0713b18: 三大劫十六大生乃至現生證如來大覺位
| T2217_.59.0713b19: | 文 | 即身義云。諸經論中皆説三劫成佛今建 |
| T2217_.59.0713b20: | 立即身成佛義 | 云云 | 此即以眞言究竟成佛 |
T2217_.59.0713b22: 與一生成佛有寛＊狡。一生二生同不捨肉
T2217_.59.0713b23: 身故即身成佛攝也。又佛惠初心是祕密分
| T2217_.59.0713b24: | 證義。陀羅尼義釋分明也 | 如先引 | 一生成佛又 |
T2217_.59.0713b26: 眞言分證與顯究竟一處故云爾。非謂祕
T2217_.59.0713b27: 密中無分滿也。故疏第一釋初地成佛云。
| T2217_.59.0713b28: | 然非究竟大牟尼位 | 文 | 又三妄言隨宜何必 |
T2217_.59.0713c01: 義。准祕記釋者。初心者因滿望果云初
T2217_.59.0713c02: 心歟。或佛果初刹那歟。然則究竟成佛。若
T2217_.59.0713c03: 一生下雖上明時分妄執三劫成佛。未判
T2217_.59.0713c04: 勝劣取捨。故度三妄成佛是密即身成佛故
| T2217_.59.0713c05: | 不取時分也 | 爲言 | 或又密成佛雖非時分 |
T2217_.59.0713c07: 生成佛也
T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内
T2217_.59.0713c09: 復有三重三妄執。今初出世心生即離初三
T2217_.59.0713c10: 妄執。謂世間衆生從無始不了我之自性。
T2217_.59.0713c11: 唯依諸蘊執有實我。由執我故起種種
T2217_.59.0713c12: 惑造種種業受種種報成三毒根。今瑜伽
T2217_.59.0713c13: 行者從初發心依眞言門了知心相於諸
T2217_.59.0713c14: 蘊中即離相在内外觀之皆不可得即離我
| T2217_.59.0713c15: | 倒所生三毒根本。是越三世間三妄執也 | 文 |
T2217_.59.0713c17: 付初劫所斷麁妄執又細分有三重三妄執
T2217_.59.0713c18: 第一謂以貪嗔癡三毒爲三妄。此中攝經
T2217_.59.0713c19: 所説一重百六十心。謂付六十心於一一
T2217_.59.0713c20: 心各有麁細重重。其中深細攝乃至極細妄
T2217_.59.0713c21: 執。其中麁淺此即當毘曇所叙聲聞人見
T2217_.59.0713c22: 道位所斷也。故住心論第四云。此唯蘊無
T2217_.59.0713c23: 我一句中攝一切小乘法盡。故今聲聞乘名
| T2217_.59.0713c24: | 唯蘊無我住心 | 文 | 故知觀唯蘊無我度六十心 |
| T2217_.59.0713c26: | 實等論可屬縁覺智耳 | 略抄 | 此意六十心通 |
T2217_.59.0713c28: 唯蘊無我言雖通三道。且就初得總名歟。
T2217_.59.0713c29: 例如無雲天。云最初解了是顯見道位也。
T2217_.59.0714a01: 問。麁妄中既分三重。第二第三應亦爾耶。
T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。
T2217_.59.0714a03: 答。毎三重妄執各有三重。凡九重妄執耳。
T2217_.59.0714a04: 問。爾初重妄執云三妄執。何。答。初重妄執
T2217_.59.0714a05: 建立麁妄執･細妄執･極細妄執也。餘二重
T2217_.59.0714a06: 妄執亦如是也。問。於劫亦可在九劫。三劫
T2217_.59.0714a07: 各三劫之故。答。爾云有何妨問。爾疏正文
T2217_.59.0714a08: 何。答。説三重妄執畢次文云凡有三重三
| T2217_.59.0714a09: | 妄執也 | 云云 | 可云單三妄執復三妄執耳 | 略抄 |
T2217_.59.0714a11: 内三種亦立麁細等名如次可配。見修相
T2217_.59.0714a12: 望修惑是細故種子極細義也。但出疏正文
| T2217_.59.0714a13: | 三重三妄 | 云云 | 今本云三重三妄。此乃麁妄 |
| T2217_.59.0714a14: | 中有三種三妄也 | 爲言 | 非九劫之義也。然今 |
T2217_.59.0714a16: 執出世間心生者。於妄執有多種。一者百
T2217_.59.0714a17: 六十心三重度故云三妄執。二度世間心
T2217_.59.0714a18: 離我倒所生三妄名越三妄執。三六根六
T2217_.59.0714a19: 境六識制伏此三故超三妄執。四者斷業
T2217_.59.0714a20: 煩惱無明故云度三妄執。問。此四妄執配
T2217_.59.0714a21: 人云何。答。第二大乘人所斷也。第三三果所
T2217_.59.0714a22: 度也。第四無學所斷也。若隨根而論之凡
T2217_.59.0714a23: 有三種三妄執。問。第一三妄約何人耶。答。
| T2217_.59.0714a24: | 眞言行者 | 略抄 | 此心於經一文釋有四妄義 |
T2217_.59.0714a26: 以麁妄中三重爲顯乘大小乘人所斷矣。
T2217_.59.0714a27: 准此釋第二第三劫不可有三種三妄歟。
T2217_.59.0714a28: 六十心文可局第一重歟
T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。
T2217_.59.0714b01: 於根境識三法所起妄執也。是謂聲聞所斷
T2217_.59.0714b02: 修惑故云三果學人所留滯。於十八界諸法
T2217_.59.0714b03: 自相所起修惑非須陀所斷故云三果所
| T2217_.59.0714b04: | 滯 | 云云 | 安然釋云。是藏修道三果所斷修惑 |
| T2217_.59.0714b05: | 文 | 修道三果者。預流果。是第十六心修道攝 |
T2217_.59.0714b07: 不斷修惑修道攝。第十六心是已曾釋
T2217_.59.0714b08: 故所斷言正約一來不還歟。前抄云非須
T2217_.59.0714b09: 陀所斷也。若約云所留滯三果皆依後
T2217_.59.0714b10: 惑故歟。或隨在何道斷惑得果道故云三
T2217_.59.0714b11: 果所斷歟。問。何故根境識云修惑耶。答。惠
T2217_.59.0714b12: 暉疏第一云。十五唯修斷者五根五境及善
T2217_.59.0714b13: 無記心王爲所依境修惑爲能縁。是所縁
| T2217_.59.0714b14: | 縛。此能縁惑修道除名修斷也 | 文 | 倶舍論云。 |
| T2217_.59.0714b15: | 後三界通三 | 文 | 光記云。三通三者見斷隨眠 |
| T2217_.59.0714b17: | 發起故。皆見所斷 | 乃至 | 諸餘有漏若無色善無 |
T2217_.59.0714b19: 相應迷事起故四相及得是彼修惑親發起。
T2217_.59.0714b20: 欲及善染無表是修斷心親發起故。又是色
| T2217_.59.0714b21: | 法縁縛斷故皆修所斷 | 乃至 | 一切無漏非繋縛 |
| T2217_.59.0714b22: | 故皆非所斷 | 文 | 准此釋今疏中於後三果 |
T2217_.59.0714b24: 見斷邊攝第一三妄故。然此十八界中染心
T2217_.59.0714b25: 王及心所等成妄執法皆自性斷也。善無記
T2217_.59.0714b26: 七心･界心所等及五根･五境等所縁縛也。今
T2217_.59.0714b27: 爲能縁修惑云妄執也。或又若約眷屬體
T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如第三妄執擧
T2217_.59.0714b29: 業矣。故釋論記釋執相應染云。眷屬亦通
| T2217_.59.0714c01: | 業及果報 | 文 | 佛地論又爾也。淹留修行者。淹 |
T2217_.59.0714c03: 久也。又前見惑頓斷。今修惑漸斷。前惑斷故
T2217_.59.0714c04: 云修行。後惑未斷故云留滯也。又義。根境
T2217_.59.0714c05: 界三妄是法執也。故下釋淹留修行云法執
T2217_.59.0714c06: 當心。又大疏抄釋第一重三妄云。三妄執自
| T2217_.59.0714c07: | 何發起。我執法執無明發起也 | 云云 | 問。以何 |
| T2217_.59.0714c09: | 界淹留修行業･煩惱株杌及無明種子 | 略抄 | 准 |
T2217_.59.0714c11: 私案。於十八界諸法有體用。迷用是人執
T2217_.59.0714c12: 修惑也。迷體是法執也。然前義爲勝。所以
T2217_.59.0714c13: 初重三妄皆約所斷故。又若約法執者設
T2217_.59.0714c14: 聲聞無學設縁覺無學亦應留滯。何局三果
T2217_.59.0714c15: 乎。又有不示修斷之過故。又下文如下
T2217_.59.0714c16: 抄
T2217_.59.0714c17: 如内外十二界等者。或云。如者若義也。謂於
T2217_.59.0714c18: 根･境･界文有二意。十八界義如先。又若内
| T2217_.59.0714c19: | 外十二界即根･境故境･界合言之也 | 爲言 | 問。 |
T2217_.59.0714c21: 惑三毒故云三妄也。例如第一重於蘊起
T2217_.59.0714c22: 我倒所生三毒也。或云内外十二界。界字
T2217_.59.0714c23: 通根･境歟。或義。初云唯蘊擧五蘊。今言
T2217_.59.0714c24: 根･境･界示十八界。此三妄等中未明處門。
T2217_.59.0714c25: 故釋十二處也。十八界中以六識合意根
| T2217_.59.0714c26: | 界故成十二界也 | 爲言 | 又義。經根･境･界文 |
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依成
T2217_.59.0714c29: 實意釋法入之中分出六識。此意以六識
T2217_.59.0715a01: 可合法處歟。然大小乘所判皆六識攝意
T2217_.59.0715a02: 根成實意未審矣
T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷業･煩惱･
| T2217_.59.0715a04: | 無明故云度三妄執 | 文 | 今三妄者業及煩惱 |
T2217_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
| T2217_.59.0715a07: | 疏第七云。淨除於業生 | 文 | 又論釋拔業因 |
| T2217_.59.0715a09: | 子 | 文 | 准此釋。煩惱攝於無明別立因似爲 |
T2217_.59.0715a11: 煩惱株杌及無明種子。疏釋明鏡者也。但
T2217_.59.0715a12: 至疏下釋幷論釋者未必三妄義。擧所斷
T2217_.59.0715a13: 所觀歟。又煩惱無明別立約過現也。故實
T2217_.59.0715a14: 範阿字義云。私案。經言業者行･有二支。煩
T2217_.59.0715a15: 惱愛･取。無明初支。生者餘七。七事無明等之
T2217_.59.0715a16: 所生故云生也。鈔云。業及煩惱根本無明種
| T2217_.59.0715a17: | 子所生十二因縁大樹 | 云云 | 當知十二因縁大 |
T2217_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
| T2217_.59.0715a20: | 云所謂乃至種子 | 云云 | 問。株杌種子何物耶。 |
| T2217_.59.0715a22: | 斷。無明種子習氣支。佛所斷 | 云云 | 此意業･煩 |
T2217_.59.0715a24: 氣也。今謂不爾。株杌亦名習氣而爲縁覺
T2217_.59.0715a25: 所斷也。故論釋縁覺云。業惱株杌猶此而
| T2217_.59.0715a26: | 拔。無明種子因之而斷 | 云云 | 疏第一云。摧壞 |
| T2217_.59.0715a27: | 無明大樹拔其根本 | 云云 | 此文以無明現種 |
T2217_.59.0715a29: 者其理不可。抄株杌種子爲聲聞無學所斷
T2217_.59.0715b01: 故與今意是異耳。彼又十二因縁云大樹。今
T2217_.59.0715b02: 於無明分樹根故。疏下釋大師釋懸會矣｣
T2217_.59.0715b03: 即是無學聖人等者。抄云。言即是無學至最
T2217_.59.0715b04: 難斷處者。即非想地第九品煩惱最極微細
| T2217_.59.0715b05: | 名爲難斷處也 | 文 | 此釋但爲聲聞無學所斷 |
| T2217_.59.0715b07: | 倶盡智成無學應果 | 文 | 或通二乘歟。至下 |
T2217_.59.0715b09: 斷不故。又安然菩提心義三云。今文業･煩惱
| T2217_.59.0715b10: | 正使聲聞所斷。種子是習氣。支佛所斷 | 文 | 此 |
T2217_.59.0715b12: 與大師異。業･煩惱株杌爲現行爲聲聞所
T2217_.59.0715b13: 斷故。大師意株杌同習氣也。最難斷義准
T2217_.59.0715b14: 抄可得意歟。又教相抄一云。第三重三妄
T2217_.59.0715b15: 執者是縁覺人無學位所斷也。所斷既越聲
T2217_.59.0715b16: 聞分齊故云最難斷處。縁覺智惠深聲聞
T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故
T2217_.59.0715b18: 能以總別之相深觀察之見一切集法皆
T2217_.59.0715b19: 是滅法。此與聲聞異故。拔業･煩惱株杌及
| T2217_.59.0715b20: | 無明種子 | 文 | 付三重三妄。前二聲聞所斷第 |
T2217_.59.0715b22: 所滯不擧無學所斷縁覺所除云無學聖
T2217_.59.0715b23: 人所斷不擧學位所斷者凡今經所説三瑜
T2217_.59.0715b24: 祇行＊者欲顯眞言勝餘教。而大小諸乘人
T2217_.59.0715b25: 所修諸行從淺至深漸次擧之以爲眞宗方
T2217_.59.0715b26: 便也。故初出聲聞行次示縁覺斷。然此二
T2217_.59.0715b27: 人倶有學無學二位。聲聞擧其學位讓無
T2217_.59.0715b28: 學於縁覺。縁覺示其果位預學位於聲聞。
T2217_.59.0715b29: 是則隱顯爲義耳。又三果學人者後三果
T2217_.59.0715c01: 也。此人對縁覺果位猶有學處故云學
T2217_.59.0715c02: 人。縁覺不擧學位者以聲聞人爲縁覺因
T2217_.59.0715c03: 人也。或又三果學人者前三果也。無學聖
T2217_.59.0715c04: 人者第四果也。然此無學果人有所斷者有
T2217_.59.0715c05: 聲聞無學轉成獨覺之義故。故住心論云。
| T2217_.59.0715c06: | 以羅漢等迴心亦成獨覺故 | 文 | 誠聲聞無學 |
T2217_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
| T2217_.59.0715c09: | 難斷處矣 | 云云 | 又愚案云。無學聖人者通二 |
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
| T2217_.59.0715c12: | 云。株杌及種子縁覺所斷。聲聞難斷處也 | 爲言 |
T2217_.59.0715c14: 可闕彼故。又云。後三果者第二三妄迷十
T2217_.59.0715c15: 八界修惑。既爲彼惑所留滯處。無學果
T2217_.59.0715c16: 豈有彼義乎。應知今文含説聲聞無學釋
T2217_.59.0715c17: 聲聞應果習難斷義非想第九品修斷義自
T2217_.59.0715c18: 顯也。問。或難云。大師釋云。根･境･界等者三
| T2217_.59.0715c19: | 果所度也 | 文 | 何云未斷惑。應知今留滯者望 |
| T2217_.59.0715c21: | 易斷。總立一果。修惑難斷別立三果 | 文 | 爾 |
T2217_.59.0715c23: 留滯處故。前三果各進斷三果修惑故。云
T2217_.59.0715c24: 三果所度也。若不爾者無學既無所斷。何
T2217_.59.0715c25: 云三果所度乎。光釋斷修惑而所得果故
T2217_.59.0715c26: 與今留滯義異耳。但縁覺不擧學位者聲
T2217_.59.0715c27: 聞四果同縁覺學位故。唯識章云。又上必
| T2217_.59.0715c28: | 兼下。聲聞行縁必獨覺法故 | 文 | 建治二年傳法會 談義予始立此義 |
| T2217_.59.0715c29: | 矣 |
T2217_.59.0716a02: 人法二執中。今三種攝人執見修無學所斷。
T2217_.59.0716a03: 顯一重法倒也。或云。此法倒攝今業煩惱
T2217_.59.0716a04: 也。故下文明法倒云業煩惱網故。凡拔業
T2217_.59.0716a05: 煩惱等文。雖通二執斷。今約無學所斷云
T2217_.59.0716a06: 違世心也。若依菩薩法執斷義。又離違世
T2217_.59.0716a07: 矣。猶如彼如菩薩地盡含因滿果滿也。或又
T2217_.59.0716a08: 拔業煩惱句雖約拔二倒。今約無學斷云
T2217_.59.0716a09: 湛寂歟。例如唯識論云二乘見道唯斷一種
T2217_.59.0716a10: 菩薩見道倶斷二種耳。若爾何第三劫業･煩
T2217_.59.0716a11: 惱。不在此句中耶。彼隔僧祇故。此一僧祇
T2217_.59.0716a12: 内故。又大疏抄釋三重三妄各有麁細極細
T2217_.59.0716a13: 三妄凡爲九重妄執畢云。問。爾疏正文何。
T2217_.59.0716a14: 答。説三重妄執畢次文云。凡有三重三妄
| T2217_.59.0716a15: | 執也 | 云云 | 可云單複三妄執耳 | 云云 | 此釋意。今 |
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學大乘之人。初
T2217_.59.0716a18: 得出世初心。即是越我倒麁妄執。名出世初
T2217_.59.0716a19: 心。此與小乘見道預流果適齊。謂上疏云。
| T2217_.59.0716a20: | 如聲聞人初觀陰･界･入時 | 乃至 | 於八直道中 |
| T2217_.59.0716a22: | 初觀陰･界･入時 | 乃至 | 於如來大菩提道中。遠 |
| T2217_.59.0716a24: | 今言適齊者。但相似名齊也 | 文 | 教相抄述意 |
T2217_.59.0716a26: 依顯教大乘初發心時。聞心性不生深信
T2217_.59.0716a27: 其理。雖然爲我見等倒惑所覆未得空觀
T2217_.59.0716a28: 現前。爾時數數學觀解。謂蘊･界･入等集成
T2217_.59.0716a29: 人。此人者以心爲主。然蘊･界等是因縁所
T2217_.59.0716b01: 生法。推求其性不可得也。若心依何而住。
T2217_.59.0716b02: 故心即不生。成此觀時。離諸見網故云小
T2217_.59.0716b03: 乘見道齊。然此菩薩雖與小乘見道齊。不
T2217_.59.0716b04: 墮聲聞位。聲聞觀陰上無人。菩薩知心性
T2217_.59.0716b05: 不生故。又二乘闕慈心。菩薩具大悲。依此
| T2217_.59.0716b06: | 菩提心勢力不墮二乘地也 | 云云 | 私案。抄釋 |
T2217_.59.0716b08: 又以眞言行者爲能寄齊。是疏前後例也。
T2217_.59.0716b09: 又六無畏段經中但説所寄齊顯乘。疏中兼
T2217_.59.0716b10: 示能寄齊密行。今又順彼故。又淨菩提心少
| T2217_.59.0716b11: | 分増明 | 文 | 眞言行者菩提心名淨菩提心故。 |
T2217_.59.0716b13: 言行者三世無障礙戒云住此戒時無量見
T2217_.59.0716b14: 網皆悉淨除之故。又今卷下欲釋寂然界
T2217_.59.0716b15: 云。以行者於瑜伽中湛寂之心雖已明顯
| T2217_.59.0716b16: | 等文 | 修瑜伽行者。寧非密人乎。又義。顯行 |
T2217_.59.0716b18: 云非如實巧度。是拙度菩薩也。而下擧顯
T2217_.59.0716b19: 密二行云巧拙難易故。又云。同以無言説
T2217_.59.0716b20: 道得諸法實相。三乘倶證偏眞理故。又云
T2217_.59.0716b21: 同共一法中而昇沈有異。同智論三乘共十
| T2217_.59.0716b22: | 地故 | 具如 下辨 | 又三獸渡河之喩出于優婆塞經幷 |
T2217_.59.0716b24: 擧寂然界菩薩。是此菩薩昇進位也。彼既屬
T2217_.59.0716b25: 偏眞理顯人也。此何不然乎。又修禪定等度
| T2217_.59.0716b26: | 門 | 云云 | 大師出顯行。云六度爲宗。眞言行是 |
T2217_.59.0716b28: 立四妄執時。初劫三妄中第一云大乘人所
T2217_.59.0716b29: 斷。此外以第一三妄爲眞言行所度。故依
T2217_.59.0716c01: 如是等文理顯人而非眞言行者也。二義
T2217_.59.0716c02: 中後義爲勝。但至能寄齊者非爲密人。於
T2217_.59.0716c03: 三乘人。經中縁覺菩薩但説極位也。故縁覺
T2217_.59.0716c04: 擧無學云拔業惱株杌等。菩薩明度法
T2217_.59.0716c05: 倒之位。云彼離違順八心等之故。上兼下
T2217_.59.0716c06: 故。前斷位寄聲縁斷位示之也。全非顯密
T2217_.59.0716c07: 相對也。又六無畏文異今文。彼但説如常
T2217_.59.0716c08: 顯密行。此説極顯淺位故。若如彼學大乘
T2217_.59.0716c09: 人爲眞言行者。寂然菩薩顯密中何。若如六
T2217_.59.0716c10: 無畏爲顯人者。何學大乘人不齊彼矣。若
T2217_.59.0716c11: 爲密人者。寄顯明密行之時。無所寄齊而
T2217_.59.0716c12: 直出眞言行者度法倒之位。況案六無畏
T2217_.59.0716c13: 寄齊。以密人未斷惑位同顯人斷證位。豈
T2217_.59.0716c14: 非違彼例乎。故知於證偏眞理之顯行三
T2217_.59.0716c15: 乘。而顯斷惑異也。又淨菩提心名何遮顯
T2217_.59.0716c16: 矣。如云淨心最初生起。外種子心猶得此
T2217_.59.0716c17: 稱矣。又下釋者度見網顯密同故。猶如大
T2217_.59.0716c18: 小相似。何以言同。云其體無異矣。又於瑜
| T2217_.59.0716c19: | 伽中釋者。第二劫往昔修瑜伽 | 等文 | 此非指 |
| T2217_.59.0716c20: | 顯行。又釋順理云。古昔修瑜伽行者 | 文 | 此豈 |
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成三乘義。甚以
T2217_.59.0716c23: 不可矣。問。下文中於寂然菩薩作常途祕
T2217_.59.0716c24: 密二釋。若此菩薩但顯人。何作祕密釋耶。
T2217_.59.0716c25: 依之疏第三明十六重深行出寂然界阿
T2217_.59.0716c26: 闍梨。此豈非眞言行者乎。但大師釋約總
T2217_.59.0716c27: 別義擧大乘人所斷。非謂不密人矣。何。
T2217_.59.0716c28: 答。下釋是寂然界菩薩唯是顯人之證也。何
T2217_.59.0716c29: 者三乘中菩薩。經一僧祇證寂然界也。今
| T2217_.59.0717a01: | 祕宗度一重妄執同彼也 | 爲言 | 寂＊然菩薩亦 |
T2217_.59.0717a03: 又雜問答釋約總別非理。若爾三果學人無
T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋立四妄
| T2217_.59.0717a05: | 之所由云。根機非一。所以多種也 | 文 | 若約總 |
T2217_.59.0717a07: 不示顯大乘機之過。根機非一中。無顯大
T2217_.59.0717a08: 乘機矣。第三釋者。彼次上釋云。若觀前人
| T2217_.59.0717a09: | 未有深解之機。則順常途隨文爲釋 | 文 | 故 |
T2217_.59.0717a11: 薩即非密人也
T2217_.59.0717a12: 然彼行者等者。此下以學大乘人修惑斷
T2217_.59.0717a13: 位。與三果學人位齊也。教相抄云。心云。菩
T2217_.59.0717a14: 薩前雖觀蘊無性知心不生。以觀解未熟
T2217_.59.0717a15: 故有法執。猶愛禪定智惠等功徳起修所
T2217_.59.0717a16: 斷惑故。亦次觀定惠等功徳法之無性。斷
T2217_.59.0717a17: 無所有處已下地所起根･境･識三妄執。是第
T2217_.59.0717a18: 二重三妄也。此與小乘三果學人位齊。然
| T2217_.59.0717a19: | 不墮聲聞地義如前釋 | 云云 | 此意以學大乘 |
T2217_.59.0717a21: 禪惠等法。而溜滯故立法執名。非實法執。
T2217_.59.0717a22: 例如起信中於法執立人見稱也。雖不起
T2217_.59.0717a23: 我倒等者。謂此位雖不起見惑我倒。而迷
| T2217_.59.0717a24: | 諸法用起修惑也 | 爲言 | 或又法執者擧所依 |
T2217_.59.0717a26: 初心。但度見網未斷修惑。修斷非此位。何
T2217_.59.0717a27: 耶。又義。法執留滯義也。既云法執當心故。
T2217_.59.0717a28: 又不起我倒者。准下我蘊兩倒之文。若見若
T2217_.59.0717a29: 修人執煩惱悉可云我倒。故知雖不起人
T2217_.59.0717b01: 我倒。猶有法執而留滯之義也。蘊倒是法執
| T2217_.59.0717b02: | 故。又不能速至菩提 | 云云 | 准唯識能障菩 |
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不斷法執何
T2217_.59.0717b05: 有此理矣。又義。此菩薩約未斷惑成留滯
T2217_.59.0717b06: 義歟。此菩薩湛寂位未度法倒故。又前後
T2217_.59.0717b07: 位既齊人執斷位。中間何明法執斷義。又
| T2217_.59.0717b08: | 非如實巧度 | 云云 | 拆法空義同三藏菩薩。彼 |
| T2217_.59.0717b10: | 我故。又所寄齊三果明法執留滯義故 | 大疏 抄釋 |
| T2217_.59.0717b11: | 意 也 | 前三義中初義爲勝矣。順前後故。故下 |
T2217_.59.0717b13: 三妄也。若下八地云下地者。非想地九品業･
T2217_.59.0717b14: 惱等既人執也。即下八地煩惱法執乎。若聲
T2217_.59.0717b15: 聞地云下地者。縁覺所斷無明種子。既人執
T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云法執乎。故知今
T2217_.59.0717b17: 所斷人執修惑也。若約法執斷者違諸文。
T2217_.59.0717b18: 故湛寂菩薩類水中蓮華。未度法倒故。若
T2217_.59.0717b19: 約未斷惑者。非啻違前後例。亦違所寄齊
T2217_.59.0717b20: 三妄故。更出一解云。於經一文含大小二
T2217_.59.0717b21: 義故。疏家作二釋也。經中學大乘人出世
T2217_.59.0717b22: 初心。説唯蘊無我。是似同小乘見道故也。
T2217_.59.0717b23: 後二文無寄齊説。可悉之
T2217_.59.0717b24: 然亦稍離下地三執等者。此下以學大乘人
T2217_.59.0717b25: 煩惱障習氣斷位。同支佛拔業惱株杌也。
T2217_.59.0717b26: 故下文云。行者未過此劫。與辟支佛位齊
| T2217_.59.0717b27: | 文 | 以拔業煩惱爲縁覺。此文明鏡歟。具如 |
T2217_.59.0717b29: 乘無學也。謂行者雖有法執當心非如實
T2217_.59.0717c01: 巧度。然亦稍離下之八地三妄執故。復能
T2217_.59.0717c02: 拔第九地我執家業及煩惱根本無明種子
T2217_.59.0717c03: 所生十二因縁大樹。又解。然亦稍離下地三
T2217_.59.0717c04: 妄執者。此同不還果也。能拔業煩惱等者。
T2217_.59.0717c05: 此同無學果也。行者能知如是甚深實相
T2217_.59.0717c06: 之法。有佛無佛性相常耳。證此理時。退非
T2217_.59.0717c07: 二乘拆法。進非別圓。乃是三獸渡河共空意
| T2217_.59.0717c08: | 也 | 文 | 教相抄云。次觀十二因縁甚深無性理。 |
T2217_.59.0717c10: 也。非想一地惑。屬第三重妄執。是無學人所
T2217_.59.0717c11: 斷故。此位與小乘縁覺齊。又離下地三執
T2217_.59.0717c12: 者。指聲聞地云下地。此時與聲聞所斷齊
T2217_.59.0717c13: 故云離下地三執也能拔業煩惱等者。縁覺
T2217_.59.0717c14: 所斷。此可云上地煩惱。是即聲聞屬學地。
T2217_.59.0717c15: 縁覺屬無學故。聲聞云下地耳。若依抄義
T2217_.59.0717c16: 與此別。抄心以拔業煩惱等云聲聞無學
T2217_.59.0717c17: 所斷。大師以此心爲縁學所住。又抄心以
T2217_.59.0717c18: 摩訶衍人。云退非二乘拆法空進非別圓
T2217_.59.0717c19: 菩薩。大師心初若湛寂･若寂然･皆屬縁覺
| T2217_.59.0717c20: | 智分而爲第五住心攝也 | 取意 | 私云。密抄有 |
T2217_.59.0717c22: 凡位斷故云稍離下地。其義然。聲聞未必
T2217_.59.0717c23: 然。但超越證不還中有此類歟。謂凡位斷
T2217_.59.0717c24: 欲九品惑盡。乃至或斷無所有處煩惱盡後
T2217_.59.0717c25: 入見道。斷遣惑盡至道類智。超證不還
T2217_.59.0717c26: 果故。此中斷下八地惑盡入見道證第三
T2217_.59.0717c27: 果人。進斷非想地惑。起九無間九解脱道
T2217_.59.0717c28: 證無學果故。惠暉疏。聲聞無學十八念者
T2217_.59.0717c29: 指此歟。上最難斷處釋非想第九品。是約
T2217_.59.0718a01: 第九無間道所斷也。＊故倶舍云。斷初定一
T2217_.59.0718a02: 品至有頂八品。皆阿羅漢向。第九無間道名
| T2217_.59.0718a03: | 金剛喩定 | 文 | 後釋或述意云。同不還者。只斷 |
| T2217_.59.0718a04: | 欲界九品修惑之所得果也 | 云云 | 此意欲界五 |
T2217_.59.0718a06: 下。今約四果論上下歟。前又通二乘。今
T2217_.59.0718a07: 局聲聞故異也。今此兩釋皆不合疏意。今
T2217_.59.0718a08: 段本意。拔業･＊惱株杌。專知十二因縁甚深
T2217_.59.0718a09: 法爲宗。此但縁覺智分非聲聞所知。故疏
T2217_.59.0718a10: 第七云。如聲聞極觀察智。解了唯蘊無我。
T2217_.59.0718a11: 以厭怖心重故。疾斷煩惱自證涅槃。不能
T2217_.59.0718a12: 分別推求十二因縁實相。辟支佛智惠深
T2217_.59.0718a13: 利故。能以總別之相深觀察之。見一切集
T2217_.59.0718a14: 法皆是滅法。此與聲聞異也。阿含云。十二
| T2217_.59.0718a15: | 因縁。法有佛無佛法位常住 | 文 | 此釋全同今 |
T2217_.59.0718a17: 爲此與聲聞異。何背疏分明釋。云或同
T2217_.59.0718a18: 聲聞無學或通聲縁乎。故知株杌幷種子者
T2217_.59.0718a19: 人執習氣。獨是縁覺所斷故。故疏第七文云。
T2217_.59.0718a20: 辟支佛觀一切集法皆悉如涅槃相。於種種
| T2217_.59.0718a21: | 有爲境界中。皆亦戲論風息 | 文 | 一切集法如涅 |
T2217_.59.0718a23: 常爾義故斷習氣也。故云戲論息也。又大
T2217_.59.0718a24: 師住心論中。引同性經聲聞十地縁覺十地。
T2217_.59.0718a25: 而證住心淺深之中。縁覺有甚深十二因
T2217_.59.0718a26: 縁地･甚深利智地。疏釋自契此經矣。又聲
T2217_.59.0718a27: 聞第十地立阿羅漢地。是約斷正使歟。縁
T2217_.59.0718a28: 覺第十地出習氣漸薄地。是當今拔株杌種
T2217_.59.0718a29: 子。應知依此經意聲聞十地云下地。縁覺
T2217_.59.0718b01: 爲上地也。故論第五擧疏第七釋･今經文･
T2217_.59.0718b02: 同性經三文。成縁覺勝聲聞。既此意矣。又
T2217_.59.0718b03: 嘉祥釋云。同性經明縁覺有十地。十地中
T2217_.59.0718b04: 有習氣薄地。以根利鈍長斷習氣名中
| T2217_.59.0718b05: | 涅槃。聲聞不斷名小涅槃 | 文 | 二師得經全同 |
T2217_.59.0718b07: 下地。支佛地云中地。菩薩地云上地歟。故
T2217_.59.0718b08: 疏下云。故以三乘上中下出世心合論一阿
T2217_.59.0718b09: 僧祇劫。即此意歟。若爾何約三界九地。以
T2217_.59.0718b10: 非想地惑云株杌種子乎。非想九品。亦聲
T2217_.59.0718b11: 聞所斷修惑攝故。又義。約九地又爲縁覺
T2217_.59.0718b12: 所斷無違。故住心論五云。或云。明獨覺者。
T2217_.59.0718b13: 此有二種。一者麟覺二者部行。此二成覺斷
T2217_.59.0718b14: 見修惑。都有一百六十心。諸縁覺乗法爾皆
T2217_.59.0718b15: 於凡位時。無所有處已下諸惑先已斷竟。後
T2217_.59.0718b16: 入見道有十六心。但法忍法智不斷惑。可
T2217_.59.0718b17: 知斷修所斷惑。上之八地。毎地地九品各
T2217_.59.0718b18: 有二心。合有一百三十四心。通前見位。總
| T2217_.59.0718b19: | 一百六十心耳 | 略抄 | 准此釋諸獨覺下八地惑 |
T2217_.59.0718b21: 杌及種子。與非總第九品惑倶斷歟。故上文
T2217_.59.0718b22: 云無學聖人所斷也。所以縁覺一百六十
T2217_.59.0718b23: 心取果。一百五十九是向。一心是果故。問。
T2217_.59.0718b24: 下八地惑既凡位斷訖。何起上七地無間解
T2217_.59.0718b25: 脱耶。答。凡正理心。除菩薩餘人皆無超越
T2217_.59.0718b26: 功能故。起下地道爲加行。起非想地心
T2217_.59.0718b27: 也。又婆沙意。麟覺如菩薩。三十四心證獨
T2217_.59.0718b28: 覺菩提也。又惠＊暉疏云。佛麟角三十四心。
T2217_.59.0718b29: 部行獨覺一百六十心。聲聞無學十八念。初
| T2217_.59.0718c01: | 果十六念。中二果一無間一解脱道也 | 文 | 此釋 |
T2217_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
| T2217_.59.0718c04: | 欲。斷對治故 | 云云 | 此釋難思。若約斷對治 |
T2217_.59.0718c06: 耶。又獨覺唯依第四定得菩提。寧依彼定
T2217_.59.0718c07: 起下三禪斷對治乎。或云。此獨覺。向中必
T2217_.59.0718c08: 得不還故。欲九無間八解脱。是不還向道攝
T2217_.59.0718c09: 故。豈得勝果道後還起劣向道乎。故不起
T2217_.59.0718c10: 欲界道也問。若爾何起法忍法智耶答。彼
T2217_.59.0718c11: 有超越功能菩薩猶起。況獨覺耶。故惠＊暉
T2217_.59.0718c12: 疏云。方斷見惑以初起難。能斷修惑非初
T2217_.59.0718c13: 起故。麟喩及佛･法智忍爲方便引類智忍
| T2217_.59.0718c14: | 也 | 取意 | 問。今文以學大乘人斷惑同無學所 |
T2217_.59.0718c16: 三十四心斷結成佛菩薩歟。又齊小乘見道
T2217_.59.0718c17: 位可作此釋。如何。答。雖大乘菩薩。以人
T2217_.59.0718c18: 執斷位寄同聲縁斷位時。聲聞未必凡位
T2217_.59.0718c19: 斷。故同彼見道未出凡位斷也。獨覺必凡
T2217_.59.0718c20: 位斷故。齊彼時出凡位斷也。所以寄聲聞
T2217_.59.0718c21: 見修二道･獨覺無學道顯人執斷位也。拔
T2217_.59.0718c22: 業･惱株杌位。即非成佛故。永異小乘菩薩
T2217_.59.0718c23: 三十四心斷結成佛也。此菩薩進度法倒
T2217_.59.0718c24: 故
T2217_.59.0718c25: 生十二因縁者。問。業･煩惱･無明即十二因縁
T2217_.59.0718c26: 體。何更云生十二因縁耶。答。實範云。經言
T2217_.59.0718c27: 業者行･有二支。煩惱愛･取。無明初支。生者
T2217_.59.0718c28: 餘七。七事無明等之所生故云生也。故抄云。
T2217_.59.0718c29: 業及煩惱根本無明種子所生十二因縁大樹
| T2217_.59.0719a01: | 云云 | 當知十二因縁大多羅樹。無明爲種子。 |
| T2217_.59.0719a03: | 等。正妄執體也 | 云云 | 此意所生雖是七事 | 現在 五果 |
| T2217_.59.0719a04: | 未來 二果 | 或言總。或帶數云十二因縁歟私更讀 |
T2217_.59.0719a06: 也。生者名七事體。非詞字也。＊故經具縁
| T2217_.59.0719a07: | 品云。淨除於業生 | 文 | 又義。株杌種子爲能生。 |
T2217_.59.0719a09: 爲取種子習氣也
T2217_.59.0719a10: 如是甚深之法等者。疏第七云。辟支佛智惠
T2217_.59.0719a11: 深利故。能以總別之相深觀察之。見一切
T2217_.59.0719a12: 集法皆是滅法。此與聲聞異也。阿含云。十
T2217_.59.0719a13: 二因縁法。有佛無佛法位常住。龍樹亦云。此
| T2217_.59.0719a14: | 中法位。即是如之別名 | 乃至 | 譬支佛觀一切集 |
| T2217_.59.0719a15: | 法皆悉如涅槃相 | 云云 | 智度論第三十二云。 |
T2217_.59.0719a17: 訶行法中處處説。答。聲聞法中亦有説處
T2217_.59.0719a18: 但少分。如雜阿含經中説。有一比丘。問佛。
T2217_.59.0719a19: 十二因縁此是爲佛作爲是餘人作。佛告
T2217_.59.0719a20: 比丘。不作十二因縁。亦非餘人作。有佛無
T2217_.59.0719a21: 佛諸法如法相法住常有。所謂是事有故是
T2217_.59.0719a22: 事有。是事生故是事生。如無明因縁故諸
T2217_.59.0719a23: 行。諸行因縁故識。乃至老死因縁故有憂悲
T2217_.59.0719a24: 苦惱是事無故是事無。是身滅故是事滅。如
T2217_.59.0719a25: 無明滅故諸行滅。諸行滅故識滅。乃至老
T2217_.59.0719a26: 死滅故憂悲苦惱滅。如是生滅法。有佛無佛
| T2217_.59.0719a27: | 常爾。是處説如 | 文 | 嘉祥二諦章中云。一於但 |
T2217_.59.0719a29: 衣等物。有佛無佛常於凡夫是有。如涅槃經
T2217_.59.0719b01: 云。十二因縁。有佛無佛性相常住。但小乘釋
T2217_.59.0719b02: 有二人。毘婆闥婆提云。是無爲常住法。薩
T2217_.59.0719b03: 婆多彈云。恒有爲常。如火。有佛無佛常熱。
T2217_.59.0719b04: 不可言火有佛熱無佛不契。有佛無佛恒
T2217_.59.0719b05: 熱爲常。十二因縁亦爾。今明世諦亦如此。
| T2217_.59.0719b06: | 諸法於凡常有。常有世諦也 | 文 | 准論及章釋。 |
T2217_.59.0719b08: 耶。復今疏所引阿含經者。豈非論所引經
T2217_.59.0719b09: 乎。龍樹亦云者。指今論文歟。但今所引阿
T2217_.59.0719b10: 含經。全同章所引涅槃經文也。然章意依
T2217_.59.0719b11: 舊婆沙説云無爲常住法。依薩婆多。有爲
T2217_.59.0719b12: 法恒有云常住。二義倶通聲聞所知。如何此
T2217_.59.0719b13: 甚難解。然於阿含十二因縁有二意。流轉
T2217_.59.0719b14: 還滅之義通二乘所觀。依之疏釋聲聞極觀
T2217_.59.0719b15: 察智云。從無明至老死。此有故彼有。此生
| T2217_.59.0719b16: | 故彼生。乃至輪迴無際 | 云云 | 論云。是事有故 |
| T2217_.59.0719b17: | 是事有。是事生故是事生 | 云云 | 又疏云。既見 |
| T2217_.59.0719b18: | 四諦已背生死流隨行聖道 | 云云 | 論云。是 |
| T2217_.59.0719b19: | 事無故是事無。是事滅故是事滅 | 云云 | 已上生 |
| T2217_.59.0719b21: | 又疏云。見一切集法皆是滅＊法 | 云云 | 此乃阿 |
| T2217_.59.0719b23: | 如法相法位常有 | 云云 | 此義但在縁覺故。云 |
T2217_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
| T2217_.59.0719b26: | 義通聲聞。疏云。一切集法皆悉涅槃相 | 云云 |
T2217_.59.0719b28: 未必聲聞人。縁覺法又聲聞藏故。性相常住
T2217_.59.0719b29: 義擧縁覺所知歟。章釋何強苦勞矣。問。法
T2217_.59.0719c01: 相。大乘猶性相別論。未談相常住之義。何湛
T2217_.59.0719c02: 寂小乘位許彼義乎。答。彼未談隨縁眞如
T2217_.59.0719c03: 及攝相歸性等義故云性相別論。今集法有
T2217_.59.0719c04: 爲相･滅法無爲性。倶有佛無佛常有故云爾。
T2217_.59.0719c05: 非謂有爲相即無爲常住體也。故疏云集
T2217_.59.0719c06: 法如涅槃相者即此意耳。問。有爲無爲各
T2217_.59.0719c07: 別而言常有者。何異眞宗生住等諸法常恒
T2217_.59.0719c08: 如是生之義耶。答。彼生住等即性佛性然
T2217_.59.0719c09: 體故云常住。此十二因縁生滅義。無常常
T2217_.59.0719c10: 有故。猶如相續常也
T2217_.59.0719c11: 長爪梵尼者。或本梵字先字也。是則長爪梵
T2217_.59.0719c12: 志也
T2217_.59.0719c13: 如稻芊等經等者。抄云。彼經云。爾時尊者舍
T2217_.59.0719c14: 利弗問彌勒言。今日世尊覩見稻芊而作
| T2217_.59.0719c15: | 是説 | 乃至 | 見十二因縁即是見法。見法即是 |
| T2217_.59.0719c17: | 惱 | 乃至 | 如是十二因縁。如多羅樹。煎滅其 |
| T2217_.59.0719c18: | 旨更不得生 | 文 |
T2217_.59.0719c20: 即是三乘所得但空＊之理。證此空故。五根
T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲寂。又此空理
| T2217_.59.0719c22: | 湛然甚深。如萬仞＊之清潭 | 仞七 尺也 | 不測於淺 |
| T2217_.59.0719c24: | 窺度也 | 文 | 私云。清＊潭者青淵也。澄怙者清 |
T2217_.59.0719c26: 説云三獸渡河等者。問。今此説云者何經論
T2217_.59.0719c27: 耶。答。基師義林章引優婆塞經言。三獸渡
| T2217_.59.0719c28: | 河淺深成別 | 文 | 又惠沼義燈云。寶性論中猶 |
| T2217_.59.0719c29: | 如一河三獸渡水得淺深異 | 文 | 又止觀云。 |
| T2217_.59.0720a01: | 涅槃名爲三獸度河 | 文 | 又寛信抄云。三獸 |
| T2217_.59.0720a02: | 渡河譬喩出涅槃經大智度等 | 云云 | 指此 |
T2217_.59.0720a04: 彼文成湛寂義耶。答。抄云。今此初劫文意
T2217_.59.0720a05: 兼得藏通二教之意。何以故。有拆法成空
| T2217_.59.0720a06: | 之義故。有三獸度河之理故 | 云云 | 疏上釋云。非 如實巧度故 |
| T2217_.59.0720a07: | 圓三藏拙度菩薩而爲＊拆法空之義也。又 天台以三獸度河爲通義故云通二教之意也 | 依此釋 |
T2217_.59.0720a09: 云。證此理時退非二乘＊柝法進非別圓。
| T2217_.59.0720a10: | 乃是三獸度河共空意也 | 文 | 止觀第一云。此 |
| T2217_.59.0720a12: | 別圓。乃是三獸度河共空之意也 | 文 | 同第六 |
T2217_.59.0720a14: 般若示人無＊淨法。亦名如實巧度。中論云。
T2217_.59.0720a15: 諸法實相三人共得。大品名爲三乘之人同
T2217_.59.0720a16: 以無言説道斷煩惱見第一義。亦名共般
| T2217_.59.0720a17: | 若。涅槃爲三獸度河。皆是通教四門觀意 | 文 |
| T2217_.59.0720a18: | 安然云。唯三獸是通義 | 文 | 准此等釋者湛寂 |
T2217_.59.0720a20: 歟。若不爾者前後相違故。又安然釋今疏
T2217_.59.0720a21: 文云。此明前藏通三乘及別圓眞空八住八
| T2217_.59.0720a22: | 信功徳也 | 文 | 又濟暹云。大小雖異義准相似 |
| T2217_.59.0720a23: | 云云 | 又惠＊暉疏云。無爲理體同三乘。證有淺 |
| T2217_.59.0720a24: | 深。如三獸渡河 | 文 | 此文爲小乘喩異。故 |
T2217_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
| T2217_.59.0720a27: | 出大品説。 | 如前 引也 | 抄云。此第一劫中既有三 |
T2217_.59.0720a29: 乘之人自爲已得涅槃生滅度想沈也。菩
T2217_.59.0720b01: 薩以不住道發起大悲昇也。譬如同坑
| T2217_.59.0720b02: | 一去一停故昇沈有異也 | 文 | 智覺禪師宗鏡録 |
T2217_.59.0720b04: 強弱河水有底岸。兎馬力弱。雖濟彼岸。
T2217_.59.0720b05: 浮淺不深又不到底。大象力強倶得底岸。
T2217_.59.0720b06: 三獸喩三人。水喩即空底喩不空。二乘智
T2217_.59.0720b07: 少不能深求。喩如兎馬。菩薩深喩如大
T2217_.59.0720b08: 象。水軟喩空。同見於空不見不空。底喩
| T2217_.59.0720b09: | 實相。菩薩獨到。智者見空及不空 | 文 | 或云。 |
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
| T2217_.59.0720b12: | 不同 | 云云 | 天台釋云。初三藏中諦縁度殊故 |
| T2217_.59.0720b13: | 因大異。倶斷見思三乘微異。果小同 | 云云 |
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
| T2217_.59.0720b16: | 覺侵習氣菩薩度法倒。故天台四教儀 | 高塵 諦觀 |
| T2217_.59.0720b17: | 云。次明通教者 | 乃至 | 謂三人同以無言説道 |
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未有理
T2217_.59.0720b20: 水故得其名。即外凡位。而藏教五停心總別
T2217_.59.0720b21: 等三位齊。二性地。伏見思惑即内凡位。與
T2217_.59.0720b22: 藏教四善根齊。三八人地。四見地。此二位
T2217_.59.0720b23: 斷三界見惑盡見眞諦理與藏教初果齊。
T2217_.59.0720b24: 五薄地。斷欲界九品思前六品與藏教二果
T2217_.59.0720b25: 齊。六離欲地。斷欲界九品思盡與藏教三
T2217_.59.0720b26: 果齊。七已辨地。斷三界見思惑盡但斷正
T2217_.59.0720b27: 使不能侵習。如燒木成炭。與藏教四果
T2217_.59.0720b28: 齊。聲聞位齊此。八辟支佛。更侵習氣如
T2217_.59.0720b29: 燒炭成灰。九菩薩地。正使斷盡與二乘同。
T2217_.59.0720c01: 扶習潤生淨佛國土。十佛地。以一念相應
T2217_.59.0720c02: 惠頓斷殘習成佛。正習倶除如炭灰倶盡。
T2217_.59.0720c03: 經云。三獸度河。謂象馬兎也。論斷惑不同
| T2217_.59.0720c04: | 故 | 略抄 | 准此釋三獸度河昇沈專可依斷惑 |
T2217_.59.0720c06: 地。然彼下寄三果之位當薄地離欲已辨三
T2217_.59.0720c07: 地也。然亦下同無學之位當支佛地。寂然
T2217_.59.0720c08: 界位當佛地也。菩薩地可屬湛寂歟。但於
T2217_.59.0720c09: 通教有當通被接二類。故同釋云此教三乘
T2217_.59.0720c10: 因同果異。證果雖異同斷見思同出分段
T2217_.59.0720c11: 同證偏眞。然於菩薩中有二種。謂利鈍。鈍
T2217_.59.0720c12: 則但見偏空止成當教果頭佛。行因雖異
T2217_.59.0720c13: 果與藏教齊。若利根菩薩非但見空兼見
T2217_.59.0720c14: 不空。不空即中道。分二種。謂但･不但。若見
| T2217_.59.0720c15: | 但中別教來接。若見不但中圓教來＊接 | 云 |
| T2217_.59.0720c16: | 云 | 依此文。今寂然菩薩若約屬偏眞理之 |
T2217_.59.0720c18: 見思正習未法執故。又今菩薩不可云
T2217_.59.0720c19: 被＊接。彼斷無明而見中道故。若別＊接通
T2217_.59.0720c20: 則第二劫攝。若圓＊接通則第三劫攝故。然或
T2217_.59.0720c21: 書判名別義通次位時。三乘共十地第十地
T2217_.59.0720c22: 云佛地。以一念相應惠斷餘殘習氣亦斷
T2217_.59.0720c23: 小分塵沙惑成勝應佛。是同居土佛。又通
| T2217_.59.0720c24: | 方便土也 | 云云 | 今寂然菩薩度一重法倒。同 |
T2217_.59.0720c26: 又録中以大象喩見不空菩薩故。或又准
T2217_.59.0720c27: 淨影執取相爲法執今一重法倒者六識相
T2217_.59.0720c28: 應執取相歟若爾龍樹釋中彼判人執故不
T2217_.59.0720c29: 相違。又但彼天台以藏通二教如次爲＊拆
T2217_.59.0721a01: 空體空。若一分不斷法執。何成體空之義
T2217_.59.0721a02: 矣。問。今文釋湛寂義引三獸度河之説。何
T2217_.59.0721a03: 以寂然菩薩爲湛寂攝乎。答。凡今三乘中
T2217_.59.0721a04: 菩薩者寂然界菩薩也。所以經中明三乘時
T2217_.59.0721a05: 上兼下故。菩薩人執斷位讓二乘而不別
T2217_.59.0721a06: 説。然疏家採經意以寂然菩薩人執斷位
T2217_.59.0721a07: 寄二乘顯之云學大乘人。非謂別人也。
T2217_.59.0721a08: 若學大乘人別菩薩何經中湛寂位不説彼
T2217_.59.0721a09: 乎。縁覺亦爾。學位所斷讓聲聞而不別明。
T2217_.59.0721a10: 依之慈恩唯識章云。上必兼下。二乘境行必
| T2217_.59.0721a11: | 菩薩境行故 | 云云 | 又云。又上兼下。聲聞行縁 |
| T2217_.59.0721a12: | 必獨覺法故 | 云云 | 雖他宗釋自契經疏意矣。 |
T2217_.59.0721a14: 爾者何云昇沈有異。所以釋菩薩勝支佛
T2217_.59.0721a15: 云心垢漸除淨心漸現。此豈非度法倒乎。
T2217_.59.0721a16: 又云便得菩提心勢力能以不住道等。是又
T2217_.59.0721a17: 法執斷方便也。故下釋寂然菩薩云。然以
T2217_.59.0721a18: 菩提心勢力還能發起悲願。從此以後三乘
| T2217_.59.0721a19: | 逕路始分 | 云云 | 文義既同。不可異求。況釋學 |
T2217_.59.0721a21: 住道等。定知心垢漸除是度法倒之義也。何
T2217_.59.0721a22: 況疏下云以三乘上中下出世心等以寂然
T2217_.59.0721a23: 爲三乘隨一明鏡者歟。依之抄云。今此初
T2217_.59.0721a24: 劫文意兼得藏通二教之意。何以故。有＊拆
T2217_.59.0721a25: 法成空之義故。有三獸度河之理故。由
T2217_.59.0721a26: 是疏云。故以三乘上中下心合論一阿僧
| T2217_.59.0721a27: | 祇劫 | 文 | 此又以寂然等三乘爲三獸度河之 |
T2217_.59.0721a29: 喩一河也。然聲聞置種度門故釋昇沈有
T2217_.59.0721b01: 異之義合三獸度河有淺深也。以三乘人
T2217_.59.0721b02: 類兎馬象已。同共一法中而昇治有異也
| T2217_.59.0721b03: | 者結上義可知矣。天台四教義第三 | 智者 | 云。 |
| T2217_.59.0721b05: | 漏斷正使盡位證羅漢 | 乃至 | 現身而入涅槃。 |
| T2217_.59.0721b07: | 顧群 | 乃至 | 若縁覺中乘教門集諦爲初觀十 |
| T2217_.59.0721b09: | 氣 | 乃至 | 亦於一世即入涅槃。故大智度論云。 |
| T2217_.59.0721b11: | 乃至 | 若大乘菩薩 | 乃至 | 教門以道諦爲初修行 |
T2217_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
| T2217_.59.0721b14: | 象在於獵圍雖遭刀箭擁群共出 | 云云 | 此 |
T2217_.59.0721b16: 覺不甚忩遽菩薩用不住道之義。准此釋
T2217_.59.0721b17: 未必依斷惑判昇沈歟。今義中但出聲縁
T2217_.59.0721b18: 正習斷異不擧菩薩斷除。疏中擧菩薩斷
T2217_.59.0721b19: 惑未顯二乘斷惑。然今疏意二乘斷惑淺
T2217_.59.0721b20: 深先顯故今不示。天台通教三乘菩薩斷餘
T2217_.59.0721b21: 殘習氣異縁覺歟。釋籤云。次通教中倶學
T2217_.59.0721b22: 般若故因大同。同座解脱習盡不等故果
| T2217_.59.0721b23: | 小異 | 云云。但四教義釋三藏 教三乘歟。可決 | 此釋倶學般若似可 |
T2217_.59.0721b25: 是同耳
| T2217_.59.0721b26: | 同以無言説道等者。經第二云。縁覺 | 乃至 | 無言 |
| T2217_.59.0721b27: | 説於一切法證極滅語言三昧 | 文 | 又住心論 |
| T2217_.59.0721b28: | 釋縁覺云。證三昧於無言 | 文 | 准此文無言 |
T2217_.59.0721c01: 義雖通三乘縁覺始終不用言語故別得
T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得無
T2217_.59.0721c03: 礙知見於法自在。能於無言説法中爲作
T2217_.59.0721c04: 名字轉受衆生。辟支佛智惠有礙故。是故
| T2217_.59.0721c05: | 不能演説 | 文 | 聲聞雖智惠有礙不遮言故 |
T2217_.59.0721c07: 此宗中説有兩種外道等者。抄云。外道有多。
T2217_.59.0721c08: 略爲二種。一者離佛法外外道。二者附佛法
T2217_.59.0721c09: 外道。名内外道。外外道者本源有三。一迦
| T2217_.59.0721c10: | 毘羅 | 乃至 | 二漚樓僧伽。三勒娑婆 | 乃至 | 二内外 |
| T2217_.59.0721c11: | 道者起自犢子部。如先已説 | 文 | 此意二十 |
T2217_.59.0721c13: 量寶王之義歟。或云。雜問答云。經云諸佛
T2217_.59.0721c14: 大祕密外道不能知其外道者有二種。一
T2217_.59.0721c15: 外外道。二内外道。問。何言之耶。答。眞言教
T2217_.59.0721c16: 諸佛自内證教故云内内。顯教隨機而説故
| T2217_.59.0721c17: | 云内外。外道入而不識 | 略抄 | 此意内外道通 |
T2217_.59.0721c19: 寶矣。謂湛寂位亦有祕密二乘三昧道等。是
T2217_.59.0721c20: 萬徳之一門開心實相之祕寶故云爾歟。私
T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者
T2217_.59.0721c22: 豈沈彼理＊耶。故六無畏中湛寂爲所寄。
T2217_.59.0721c23: 更擧密行。應知入而不識是三乘中二乘也。
| T2217_.59.0721c24: | 故第一＊云。凡夫二乘兩種外道 | 文 | 無量寶王 |
T2217_.59.0721c26: 乘諦縁故云寶王也。又云。菩薩淨菩提心
T2217_.59.0721c27: 云寶王也。故次上釋云。菩薩悟如是法時。
| T2217_.59.0721c28: | 即知淨心漸現 | 云云 | 又經第七云。淨菩提心 |
| T2217_.59.0721c29: | 如意寶 | 文 | 顯密菩提心雖異寶王之義同故引 |
T2217_.59.0722a02: 識無量寶王是三乘中菩薩也。但雜問答釋
T2217_.59.0722a03: 湛寂教亦隨機説故云爾。依又以今文證
T2217_.59.0722a04: 兩種義。非全同歟。或又隨義轉用歟。又依
T2217_.59.0722a05: 經文但擧外外道不知。然疏中示入而不
T2217_.59.0722a06: 知之二乘。大師又廣通九種住心。各據一
T2217_.59.0722a07: 義歟。又疏第十九云。今此諸佛之祕一切外
T2217_.59.0722a08: 道所不能知。然外道有二種。一者世間種
T2217_.59.0722a09: 種外道。二謂佛法内有諸外道也。以雖入
T2217_.59.0722a10: 佛法中。而未能知如來祕密猶是邪見心
T2217_.59.0722a11: 行理外道故。亦名外道也。此法乃二種外道
| T2217_.59.0722a12: | 所不能知。此佛法中外道即二乘人也 | 文 | 准 |
T2217_.59.0722a14: 三乘倶云内外道歟。皆不知祕密寶故
T2217_.59.0722a15: 唯有此一門等者。抄云。過去諸佛無不説
T2217_.59.0722a16: 此一門。即一種權教三乘也。故法華云尋
T2217_.59.0722a17: 念過去佛所行方便力我今所得道亦應説
T2217_.59.0722a18: 三乘等。又一實教大乘。門謂權教三乘。故法
| T2217_.59.0722a19: | 華云。開方便門示眞實相也 | 文 | 初釋一即 |
T2217_.59.0722a21: 業依主可知矣。私記十一云。應知三世諸佛
T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有菩薩乘一
T2217_.59.0722a23: 門而令諸子出三界火宅。善巧方便門云
T2217_.59.0722a24: 也。問曰。可同法華所云唯有一門出於火
T2217_.59.0722a25: 宅義＊耶。答。彼大乘義此小乘義也。雖然義
| T2217_.59.0722a26: | 顯是同意也 | 云云 | 私案。抄義順經文湛寂 |
T2217_.59.0722a28: 順疏釋。疏前後皆以二乘云内外道。故然
T2217_.59.0722a29: 上文菩薩云即知。無量寶王不通二乘。故
T2217_.59.0722b01: 知記義勝歟。又法華以三車雖令出火宅。
T2217_.59.0722b02: 正所授是牛車故。又教相抄云。内外道者指
T2217_.59.0722b03: 小乘部也。此人雖入一佛法中不信大乘
| T2217_.59.0722b04: | 寶王故 | 文 |
T2217_.59.0722b06: 一。名爲種種。其中善解因明比量之師以
T2217_.59.0722b07: 因喩次第於此理上欲出其過終不能得。
| T2217_.59.0722b08: | 故曰。種種因量等 | 云云 | 私案。外道所立是邪 |
T2217_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
| T2217_.59.0722b11: | 薩作種種量破宗計也 | 文 | 小乘又望大乘 |
T2217_.59.0722b13: 未名眞淨菩提心者。湛寂菩薩雖淨心漸現
T2217_.59.0722b14: 未斷法執故未名眞淨菩提心也。或又湛
T2217_.59.0722b15: 寂三乘雖斷人執證人空未斷法執得
T2217_.59.0722b16: 法空故云爾也。前心如水中蓮華後心如
T2217_.59.0722b17: 水上蓮華故云如蓮華等也
T2217_.59.0722b18: 以行者於瑜伽中等者。教相抄云＊是湛寂心
T2217_.59.0722b19: 有二種初明陰上無人之觀。尚不見蘊等
T2217_.59.0722b20: 性空故根･塵･識等當心不現也。次然以已
T2217_.59.0722b21: 下明觀諸法無性。爲治厭-離有爲樂無
T2217_.59.0722b22: 爲之心修離著方便。爲證寂然界之前門
T2217_.59.0722b23: 也。故湛寂心中有唯蘊無我諸法無性之二
T2217_.59.0722b24: 心也。菩提心義第三云。彼出世間心住蘊
| T2217_.59.0722b25: | 中有如是惠隨生 | 行者未度法性未名眞淨菩提心 蓮華離泥尚未出水。私云。結前 |
| T2217_.59.0722b26: | 云云 | 准此注録。以行者至隨生之文重釋 |
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
| T2217_.59.0722b29: | 於蘊中句。從然以至他教也 | 十卷義釋 無也字 | 者釋 |
T2217_.59.0722c02: 者粗釋梗概合經文故具不擧歟。應知此
T2217_.59.0722c03: 意。如是者指上湛寂也。惠者人空智也文點
| T2217_.59.0722c04: | 云。彼出世間心住蘊中有如是惠隨生 | 云云 |
T2217_.59.0722c06: 法空智也。即指下觀無性空即空觀也。故
T2217_.59.0722c07: 知彼出世間心住於蘊中者結上也。故合經
T2217_.59.0722c08: 時置送句也字矣有如是惠生後文標句也。
T2217_.59.0722c09: 疏以行者至無爲法者重擧湛寂意而爲
T2217_.59.0722c10: 寂然來由也。然以不明法空智之行相也。
T2217_.59.0722c11: 又准經若於蘊等若字起盡指上彼於世
T2217_.59.0722c12: 間心云如是惠歟。疏然以菩提心等者示
T2217_.59.0722c13: 湛寂菩薩勝二乘也。非爲顯寂然菩薩歟。
T2217_.59.0722c14: 置也字即此意矣。若爾能於蘊等下釋即空
T2217_.59.0722c15: 觀也。十卷義釋無也字。依此文然以下順
T2217_.59.0722c16: 釋寂然菩薩改若字云能於蘊等。有如是
T2217_.59.0722c17: 下似明寂然菩薩矣
T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬偏眞理
T2217_.59.0722c19: 故＊拆法空歟。故下釋云。然亦所觀人法倶
| T2217_.59.0722c20: | 空成實諸宗未甚懸絶 | 文 | 嘉祥釋成實＊拆法 |
| T2217_.59.0722c22: | 釋云。前劫五喩有泡沫芭蕉 | 乃至 | 此事猶帶 |
| T2217_.59.0722c24: | 法難解之空 | 略抄 | 此意初劫爲拆空第二劫 |
| T2217_.59.0722c26: | 下釋云。達諸法即空 | 文 | 若非體空何云諸 |
| T2217_.59.0722c28: | 薩從無性門達諸法即空此則體法空 | 文 | 既 |
T2217_.59.0723a01: 定矣。無性言雖通＊拆法未云既空。又＊拆
T2217_.59.0723a02: 空是爲遣人我非度法倒也。故疏第三云。
T2217_.59.0723a03: 謂觀唯蘊無我時於陰･界･入中種種分＊拆
| T2217_.59.0723a04: | 推求我不可得 | 乃至 | 今五蘊尚從縁生都無 |
| T2217_.59.0723a05: | 自性。何況此積集中而有我耶 | 文 | 今無性觀 |
T2217_.59.0723a07: 度法倒云非如實巧度。寂然非顯巧度
T2217_.59.0723a08: 乎。故抄云。今此初劫文意兼得藏通二教
| T2217_.59.0723a09: | 之意 | 文 | 此意以湛寂寂然菩薩如次配藏通 |
T2217_.59.0723a11: 也。但成實諸宗未甚懸絶者偏眞義同彼非
T2217_.59.0723a12: 同＊拆空義。又淨影成實判體法空也。次猶
T2217_.59.0723a13: 帶＊拆法者既云帶非當體＊拆法也猶且
T2217_.59.0723a14: 法觀必帶生空也。或又此五喩通二乘所
T2217_.59.0723a15: 觀故云＊帶拆法歟。故下釋云。聲聞經中雖
T2217_.59.0723a16: 説此五喩而意明無我。今此中五喩意明
| T2217_.59.0723a17: | 諸蘊性空 | 文 | 又第二劫云體法難解空與今 |
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
| T2217_.59.0723a20: | 無性空意復有殊矣 | 文 | 問。五喩中芭蕉釋云。 |
| T2217_.59.0723a21: | 乃至分分披＊拆之 | 文 | 是豈非＊拆空義＊耶。 |
T2217_.59.0723a23: ＊拆空何但遣人我耶。答。＊拆空有二。毘曇
T2217_.59.0723a24: ＊拆空雖分折五蘊等未拆極微故遣我
T2217_.59.0723a25: 也。成實＊拆隣虚故兼遮法執也。或釋云。
| T2217_.59.0723a26: | 論破隣虚數存隣虚者此意矣。 | 論者成實。 數者毘曇。 | 今 |
T2217_.59.0723a28: 取隣虚分＊拆之邊歟。疏第三云。爾時幻焔
T2217_.59.0723a29: 等喩觀察諸蘊即空得離違順八心證寂
| T2217_.59.0723b01: | 然界 | 文 | 可思之。問。今無性觀見度法倒。爾 |
T2217_.59.0723b03: 者觀蘊無性但可治生死實有執。涅槃實
T2217_.59.0723b04: 有執何遮之乎。蘊不攝無爲之故。答。上
T2217_.59.0723b05: 擧欣厭二執其下明能治觀門。寧有所簡
T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通五蘊皆
T2217_.59.0723b07: 明不生義。此不生即涅槃故涅槃實有執又
| T2217_.59.0723b08: | 破也。故起信論云。法我見者 | 乃至 | 見有＊者五 |
T2217_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
| T2217_.59.0723b11: | 文 | 此爲良證耳。問。法華義疏 | 嘉祥 | 云。三藏中 |
T2217_.59.0723b13: 性空寂。乾城喩辨能成之因所成之果本無
T2217_.59.0723b14: 所有故三藏中不説也。而成實論亦有此
| T2217_.59.0723b15: | 喩有引菩薩藏中譬就小乘法中釋 | 文 | 准 |
T2217_.59.0723b17: 寂然大乘何不引彼喩而明無性空耶。況
T2217_.59.0723b18: 下釋云。然所觀人法倶空與成實諸宗未甚
| T2217_.59.0723b19: | 懸絶 | 文 | 何。答。彼乾城是爲顯能成因所 |
T2217_.59.0723b21: 二劫體法難解之喩始取之。但成實中雖在
T2217_.59.0723b22: 此喩。就小乘法釋故。尚顯空不究。全非喩
T2217_.59.0723b23: 正旨纔有此喩同不引也。故龍樹釋云。小
| T2217_.59.0723b24: | 乘中不説乾闥婆城喩 | 文 | 又喜祥二諦章下 |
T2217_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
| T2217_.59.0723b27: | 非城城喩然。幻化等譬類亦齊等 | 文 |
T2217_.59.0723b29: 雨水中。隨渧大小種種浮泡形類各異。然
T2217_.59.0723c01: 水性一味自爲因縁。泡起即是水起。泡滅即
T2217_.59.0723c02: 是水滅。擧體從縁。四句求之無別所生之
T2217_.59.0723c03: 法。此譬受陰諸苦樂等皆從情塵和合故
T2217_.59.0723c04: 生。苦生即是情生。苦滅即情滅。四句推之亦
| T2217_.59.0723c05: | 無別法。即是受陰本不生也 | 文 | 私云。聲聞 |
T2217_.59.0723c07: 是實。喩＊拆蘊遣我歟。今喩意泡起滅全體
T2217_.59.0723c08: 是水無別所生法故喩即空也。第三劫中
T2217_.59.0723c09: 以一水生衆泡類行者自心能作法界不
T2217_.59.0723c10: 思議變化也
T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以
| T2217_.59.0723c12: | 日光風動塵故 | 乃至 | 初見之爲水 | 云云 | 演祕第 |
| T2217_.59.0723c14: | 水覺 | 文 | 准此等釋。今文地氣者塵歟。故知 |
| T2217_.59.0723c16: | 歟。或處云熱･空･塵 | 云云 |
T2217_.59.0723c18: 成實之意歟。然實異歟。如先辨＊歟。成實
T2217_.59.0723c19: 論立無品云。一切分皆分＊拆壞裂乃至微塵
| T2217_.59.0723c20: | 以分破。塵終歸都無 | 文 | 此文云破微塵未 |
T2217_.59.0723c22: 一微渉於動境等者。抄云。謂從根本無明一
T2217_.59.0723c23: 念熏眞界時即渉動也。展轉能生諸雜染
T2217_.59.0723c24: 法淪沒生死則無窮已。故晋遠法師云。一
T2217_.59.0723c25: 毫渉動境成此頽山勢。即其義矣。此諸法
T2217_.59.0723c26: 皆是縁生。既從衆縁則無自性。擧體皆空
| T2217_.59.0723c27: | 即是行本不生也 | 文 | 此釋意無明一念心微細 |
T2217_.59.0723c29: 者何云微矣。心法分＊拆至刹那。色法至極
T2217_.59.0724a01: 微故。或又准遠師釋。以無明熏眞心初念
T2217_.59.0724a02: 似類一微動境矣。又倶舍論十二云。衆縁
T2217_.59.0724a03: 和合法得自體頃或有動法行度一極微
| T2217_.59.0724a04: | 文 | 寶師云。二或有動法度一極微名一刹 |
| T2217_.59.0724a05: | 那。極微處量促。刹那 | 乃至 | 由此故説度一 |
| T2217_.59.0724a07: | 乃至 | 由此故説度一極微名一刹那。問曰。 |
T2217_.59.0724a09: 是一念。因何仁王般若云一念有九十刹
T2217_.59.0724a10: 那。一刹那有九百生滅。答。生滅微細唯佛能
T2217_.59.0724a11: 知。小乘心麁見生滅麁。諸佛心細見生滅
| T2217_.59.0724a12: | 細。由此不同 | 云云 | 遁隣云。此以諸法實無行 |
| T2217_.59.0724a13: | 度相續道中假説動故 | 云云 | 准此釋諸法縁 |
T2217_.59.0724a15: 相反意可同矣。諸法速滅故雖無動依相
T2217_.59.0724a16: 績邊説動也。隣釋此意矣。釋論云。因縁有
| T2217_.59.0724a17: | 法不過一刹那 | 文 | 又疏下釋云。一念無明 | 等 |
| T2217_.59.0724a18: | 文 | 可悉之。問。何不依仁王説因小乘度 |
T2217_.59.0724a20: 故隨轉門意歟
T2217_.59.0724a21: 識陰亦爾等者。抄云。識陰亦爾。從無明縁
T2217_.59.0724a22: 生。無明盡時行識等盡。當知蘊性即空也
| T2217_.59.0724a23: | 文 | 又云。初出三界等者非出過也。但以無 |
| T2217_.59.0724a25: | 不生也 | 文 | 此釋意無明者十二因縁中無明 |
T2217_.59.0724a27: 云初出三界還滅義云本不生矣
T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖説五喩
T2217_.59.0724a29: 譬＊拆法之義故意明人無我也。疏第三云。
T2217_.59.0724b01: 謂觀唯蘊無我時。於陰･入中種種分＊拆推
| T2217_.59.0724b02: | 求我不可得 | 云云 | 又云。聲聞經中以受譬浮 |
| T2217_.59.0724b03: | 泡。 | 乃至 | 雖無實性而因縁猶是實法 | 文 | 今此 |
| T2217_.59.0724b05: | 六入十二＊縁等者。或本六大 | 云云 | 六入者十 |
| T2217_.59.0724b06: | 二因縁中六處歟。法華經中六入縁觸等 | 文 |
| T2217_.59.0724b07: | 又二本義釋六大 | 云云 |
T2217_.59.0724b09: 劫但知六識唯蘊拔業分齊故。但法倒者准
T2217_.59.0724b10: 淨影釋執取相歟。彼意識中法著我故。龍
T2217_.59.0724b11: 樹釋以彼爲人執故。云直是人執品矣。又
| T2217_.59.0724b12: | 菩提心論云。但淨意識不知其他 | 文 | 又第 |
T2217_.59.0724b14: 今法倒當執取相歟。云人法二空成實諸
T2217_.59.0724b15: 宗未甚懸絶。淨影又云。利根二乘斷彼法執。
T2217_.59.0724b16: 故實是人執。故大師十住心時攝拔業因種
T2217_.59.0724b17: 更不開。可思之。又義。當第七相應智相等
T2217_.59.0724b18: 歟。湛寂寂然譬水中水上蓮故。湛寂是但
T2217_.59.0724b19: 知六識證寂進斷末那惑歟。第二劫釋
| T2217_.59.0724b20: | 云。始能觀察阿陀那識 | 云云 | 知寂然可斷 |
T2217_.59.0724b22: 薩斷三重三妄位名學大乘人同二乘湛
T2217_.59.0724b23: 寂心。智論共地中已菩薩地支佛地也。此菩
T2217_.59.0724b24: 薩進度一重法倒云寂然界即共地中斷
T2217_.59.0724b25: 塵沙菩薩地位也
T2217_.59.0724b26: 爲人天乘齋施等者。准大師住心。六心是
T2217_.59.0724b27: 人四心是天也。然齊施善法亦云天乘行。據
T2217_.59.0724b28: 通別兼正義門歟。又上經云。護戒生天第
| T2217_.59.0724b29: | 七受用種子 | 文 | 是別門意歟 |
T2217_.59.0724c02: 善云初發道意歟。故上文云。又於此中
T2217_.59.0724c03: 殊勝住有求解脱惠生。思惟觀察生決定
| T2217_.59.0724c04: | 想。從此即發聲聞菩提初種子心 | 文 | 既從 |
T2217_.59.0724c06: 分善耶。今文上擧順世續彼而明違世。尤
T2217_.59.0724c07: 初發道意可聲聞種子心也。復。初發道意
T2217_.59.0724c08: 若指見道者與第一釋何異矣。問。小乘七
T2217_.59.0724c09: 方便位皆世間有漏心。何云違世耶。答。雖
T2217_.59.0724c10: 有漏心棄背生死。向涅槃。故云違世也。
T2217_.59.0724c11: 雖未出世間有背世之心故云違世也。
T2217_.59.0724c12: 依之住心論釋順解脱分云。觀涅槃徳背
| T2217_.59.0724c13: | 生死過 | 文 | 又疏第七釋不順行因云。背生 |
| T2217_.59.0724c14: | 死隨行聖道 | 文 | 當知出世違世互有寛狹 |
T2217_.59.0724c16: 九位也。有出世非違世。寂然已上諸大乘
T2217_.59.0724c17: 也。有亦出世亦違世。二乘聖位也。有非違
T2217_.59.0724c18: 世非出世。違理心及諸大乘九位也。或可
T2217_.59.0724c19: 下就聖位論違世。正是出世位故。此釋意
T2217_.59.0724c20: 凡位爲順世心歟。雖肖生死向涅槃世
T2217_.59.0724c21: 間有漏心故。又義。前釋又於聖位論之歟。
T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得
T2217_.59.0724c23: 道名故。但兩釋異者長短八心異故。例如
T2217_.59.0724c24: 十地位分長短十心時位無寛狹矣。兩義中
T2217_.59.0724c25: 前義爲勝。順世者内八心。又求人天有漏
T2217_.59.0724c26: 果故云順世。今文云。爲人天乘行齋施善
T2217_.59.0724c27: 法。即此意矣。雖有漏心厭生死向涅槃之
T2217_.59.0724c28: 心何云順世乎。但或可釋約違世義勝亦
T2217_.59.0724c29: 作釋歟。非違凡位。上文云。從此即發
| T2217_.59.0725a01: | 聲聞菩提初種子心 | 乃至 | 三乘一一地皆具十 |
| T2217_.59.0725a02: | 心 | 文 | 抄云。疏或可就見道等者。上疏云。乃至 |
| T2217_.59.0725a03: | 三乘一一地皆具十心。 | 乃至 | 故云或可等 | 文 |
T2217_.59.0725a05: 顯凡位短八心故無失
T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云
T2217_.59.0725a07: 無所取無所捨也。不同湛寂心厭有爲著
T2217_.59.0725a08: 無爲而有取捨故。我蘊兩倒者釋經相續
T2217_.59.0725a09: 二字歟。謂順世八心我倒未離。違世八心蘊
T2217_.59.0725a10: 倒猶存。此兩倒各有二種業煩惱歟。此二種
T2217_.59.0725a11: 業煩惱令生死相續不令出。似網故云網
T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
| T2217_.59.0725a13: | 生也 | 云云 |
T2217_.59.0725a15: 從無性門達蘊等諸法皆空也。若顯教菩
T2217_.59.0725a16: 薩經一僧祇劫方證此理。若今宗菩薩雖
T2217_.59.0725a17: 一生度麁妄執即證此理。然寂然界理菩
T2217_.59.0725a18: 薩及最極上根縁覺同證之。故疏下云。次以
T2217_.59.0725a19: 三種三心拔業煩惱根本無明種子。如以
T2217_.59.0725a20: 利鐵去其麁鑛。次觀無縁乘法無我性如
| T2217_.59.0725a21: | 漸至軟處 | 云云 乃至 | 既拔業後無縁乘前不出寂 |
T2217_.59.0725a23: 別疏下文分明也。所以用寂然界不可攝
T2217_.59.0725a24: 無縁心也。若寂然亦與拔業心別者何拔業
T2217_.59.0725a25: 心後不出之乎。故知寂然界即縁覺心也。故
T2217_.59.0725a26: 今云行者未過此劫與辟支佛位齊。又云與
T2217_.59.0725a27: 成實諸宗未甚懸絶也。大乘義章二無我義
T2217_.59.0725a28: 云。第二宗中具明二空。五陰及生攬別成
T2217_.59.0725a29: 總。是因和合。因和合中空無定性名衆生
| T2217_.59.0725b01: | 空 | 乃至 | 苦無常等集成諸法名法和合。法和 |
T2217_.59.0725b03: 空。言生空者。前宗直就因和合中虚假無
T2217_.59.0725b04: 性名衆生空。不空假生。今此宗中假生亦
T2217_.59.0725b05: 無故名生空。言法空者。前宗之中但説諸
T2217_.59.0725b06: 法苦無常等和合無性故名法空。不説空
T2217_.59.0725b07: 無假名諸法。此宗所説假法亦空故云法空
| T2217_.59.0725b08: | 文 | 又云。聲聞人中根有三品。謂上中下。此 |
T2217_.59.0725b10: 生空中上二人通解二空聞第三宗中下
| T2217_.59.0725b11: | 二人但解生空利人倶解 | 文 | 今疏心可准彼 |
T2217_.59.0725b13: 解諸法無性等空故。就此中解彼第二宗
T2217_.59.0725b14: 之人此中證湛寂之縁覺也。悟彼第三宗
T2217_.59.0725b15: 之人此中證寂然之縁覺也。故疏云。證寂
T2217_.59.0725b16: 然界菩薩與辟支佛位齊也。成實論聖行品
T2217_.59.0725b17: 云。有二行空行無我行。於五陰中不見衆
| T2217_.59.0725b18: | 生。是名空行。見五陰亦無是無我行 | 文 | 此 |
T2217_.59.0725b20: 何云五陰亦無乎。故疏云。證寂然界人法
T2217_.59.0725b21: 倶空與成實宗未甚懸絶也。依之疏第三
| T2217_.59.0725b22: | 云。初劫智惠與二乘共行非深般若 | 文 | 此 |
| T2217_.59.0725b24: | 過二乘境界 | 文 | 若縁覺與寂然菩薩齊者豈 |
| T2217_.59.0725b26: | 大阿僧祇劫方證如是寂然界 | 文 | 然縁覺極 |
T2217_.59.0725b28: 薩齊者菩薩僧祇行豈非劣二乘乎。又住
T2217_.59.0725b29: 心論釋縁覺云游泳湛寂之潭優遊無爲
| T2217_.59.0725c01: | 之宮 | 云云 | 疏釋湛寂心云。怖有爲故著無 |
| T2217_.59.0725c02: | 爲法 | 文 | 故知縁覺尚留湛寂之潭未至寂 |
T2217_.59.0725c04: 決。然三文會之先漸過。二乘文者二乘智解
T2217_.59.0725c05: 任言之只觀諸法無性未及即空理數習
T2217_.59.0725c06: 諸法即空觀爰寂然菩薩越中下二乘等上
T2217_.59.0725c07: 根人故。云漸過也。疏云。至第二僧祇乃
| T2217_.59.0725c08: | 與二乘異也 | 文 | 此意也。次至菩薩僧祇行 |
T2217_.59.0725c10: 分明昧。謂縁覺根鈍故以百劫行謂所證
T2217_.59.0725c11: 足。菩薩極別故經僧祇行窮寂然理。若爾
T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖一更不同日論
T2217_.59.0725c13: 矣。又縁覺無慈心故唯求自出離故百劫
T2217_.59.0725c14: 行也。菩薩大悲濟物利他行故經僧祇證
T2217_.59.0725c15: 寂然界也。次住心論文者。謂度湛寂之潭
T2217_.59.0725c16: 入寂然界無爲之宮也。又大師依大日經
T2217_.59.0725c17: 立十住心。若言縁覺唯證湛寂未及寂然
T2217_.59.0725c18: 界唯局菩薩者。何拔業之後他縁之前不
T2217_.59.0725c19: 立一寂然心。以此理故知寂然界是攝拔
| T2217_.59.0725c20: | 業因種之中也 | 取意 | 勸修寺寛信法務抄云。 |
| T2217_.59.0725c22: | 前後位也 | 其一 | 又未過此劫等文 | 其二 | 與成實諸 |
| T2217_.59.0725c23: | 宗未甚懸絶等文 | 其三 | 非證據歟 | 已上疏文料 簡如下抄之 |
T2217_.59.0725c25: 日經初劫之一段不可云湛寂之文第二宗
T2217_.59.0725c26: 縁覺寂然之句第三宗支佛。況疏釋湛寂空
T2217_.59.0725c27: 引三獸度河之喩。出涅槃經大智論等。是
| T2217_.59.0725c28: | 大乘共地也。不可爲第二宗心 | 其四 | 次章第 |
T2217_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
| T2217_.59.0726a02: | 歟。鈔云。彼章聲聞者此疏縁覺也 | 云云 | 其心 |
| T2217_.59.0726a03: | 如何 | 其五 | 次抄云。漸過二乘者。菩薩過中下 |
| T2217_.59.0726a04: | 縁覺齊上根之類。以過中下根云漸過 | 云 |
| T2217_.59.0726a05: | 云 | 菩薩與二乘相對判勝劣者菩薩共可 |
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
| T2217_.59.0726a08: | 依根上下也 | 其六 | 愚案云。見此兩段之文 |
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以但
T2217_.59.0726a11: 空觀斷煩惱業等。所行全同。至第九地由
T2217_.59.0726a12: 菩提心勢力更修離著方便成如幻即空
T2217_.59.0726a13: 觀斷煩惱習氣。八地以前三乘空觀名違世
T2217_.59.0726a14: 八心。今此寂然界離違順二世心了達諸蘊
T2217_.59.0726a15: 即空離前地空執都無取捨心。此地初過
T2217_.59.0726a16: 二乘地。故云漸過二乘。故非二乘之觀行。
T2217_.59.0726a17: 二乘豈得菩提心勢力哉。凡疏文説三獸度
T2217_.59.0726a18: 河之喩。此是大品共地天台通教也。見前後
T2217_.59.0726a19: 文或云與見道齊。或云與辟支佛齊。又
T2217_.59.0726a20: 云偏眞理皆是彼宗通教之詞也。疏主兼學
T2217_.59.0726a21: 天台之上經文深叶其旨歟。所以共地者七
T2217_.59.0726a22: 地以前齊聲聞第八地齊支佛。三乘同以
T2217_.59.0726a23: 無言説道證但空理故云辟支佛齊時心滯
| T2217_.59.0726a24: | 無爲法若失方便墮二乘地 | 云云 | 齊時者指 |
T2217_.59.0726a26: 地也。然以菩提心至逕路始分者明第九
T2217_.59.0726a27: 地出假利生超過二乘地故云三乘逕路始
T2217_.59.0726a28: 分也。然所觀以下還釋三乘所證空觀同
T2217_.59.0726a29: 也。心者。九十兩地悲願雖勝二乘猶嗜二
| T2217_.59.0726b01: | 空未悟中道故云與成實諸宗 | 乃至 | 一僧祇 |
| T2217_.59.0726b02: | 劫 | 云云 | 玄義四云。雖菩薩佛名異二乘通倶 |
| T2217_.59.0726b04: | 證果處一。＊故稱爲通 | 云云 | 其旨與今疏釋 |
| T2217_.59.0726b06: | 僧祇乃與二乘異也 | 云云 | 大師以寂然界不 |
| T2217_.59.0726b07: | 立別住心。蓋此謂也 | 已上 略抄 | 私案。古徳義皆 |
T2217_.59.0726b09: 等者寂然･菩薩未斷法倒而拔業惱株杌
T2217_.59.0726b10: 之位云與支佛齊也。此乃前同二乘斷位
T2217_.59.0726b11: 之中第三位也。猶如共地中至支佛地也。
T2217_.59.0726b12: 前證此寂然界時漸過三乘境界者。度一
T2217_.59.0726b13: 重法倒證寂然菩薩故云漸過也。猶如
T2217_.59.0726b14: 共地中九十地矣。但朝譽引義章成義不
T2217_.59.0726b15: 可。其破如法務抄。又法務義。三乘共義雖
T2217_.59.0726b16: 可然。縁覺悟二空者違經疏幷大師釋智
T2217_.59.0726b17: 度共地之説歟。何者經中以拔業縁覺屬
T2217_.59.0726b18: 湛寂極説住蘊中故。疏中譬水中蓮未
T2217_.59.0726b19: 出水上故。又湛寂拔業屬違世而即空菩
T2217_.59.0726b20: 薩云離違順八心我蘊兩倒之故。又大師住
T2217_.59.0726b21: 心論等以菩提心論雖破人執猶有法執之
T2217_.59.0726b22: 文證縁覺故。又智論共地龍樹所説。菩提
T2217_.59.0726b23: 心論既不許縁覺法空。智論豈成支佛斷
T2217_.59.0726b24: 法執之義。天台以彼以彼共地證通教時
T2217_.59.0726b25: 支佛地不云斷塵沙故。然依智論天台釋
T2217_.59.0726b26: 成今義而許縁覺法空。文義相違耳。又相
T2217_.59.0726b27: 抄以優遊無爲之宮而爲寂然位。非理。謂
T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優
T2217_.59.0726b29: 遊無爲之宮者是著無爲法之意也。何以
T2217_.59.0726c01: 此爲度法倒寂然位矣。故大師住心論等
T2217_.59.0726c02: 明此意畢引菩提心論雖破人執猶有法執
T2217_.59.0726c03: 之文成彼旨耳。問。上明寂然菩薩度一重
T2217_.59.0726c04: 法倒畢云行者未過此劫等。何云未度法
T2217_.59.0726c05: 倒之位。依之抄釋極無言説處云。我蘊倶
| T2217_.59.0726c06: | 離故稱爲極。語路傾絶名無言説處也 | 文 | 應 |
T2217_.59.0726c08: 途祕密釋寂然位畢。行者下爲寂然菩薩
T2217_.59.0726c09: 即湛寂菩薩勝進位。故前學大乘人寄小乘
T2217_.59.0726c10: 三道中擧終位而爲至寂然位所由也。若
T2217_.59.0726c11: 不爾者何云心滯無爲法相。寂然位度法
T2217_.59.0726c12: 倒故。故知爾時至小涅槃擧湛寂菩薩同
T2217_.59.0726c13: 支佛地位也。然以下述寂然行相即當九
T2217_.59.0726c14: 十地也。良以此菩薩與支佛齊時。但斷人
T2217_.59.0726c15: 執證人空故云滯無爲法。更至寂然位
T2217_.59.0726c16: 度法倒證二空故云與成實諸宗未甚懸
T2217_.59.0726c17: 絶也。抄釋不符下文。強不可依用矣。或
T2217_.59.0726c18: 又准義釋第七釋聲聞眞言云涅是大空
| T2217_.59.0726c19: | 義。聲聞經中以法空爲大空。 | 乃至 | 是名大力 |
T2217_.59.0726c21: 覺眞言云。嚩是語言道斷義。以辟支佛智惠
T2217_.59.0726c22: 深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0726c23: 然界。住此三昧時觀諸法如涅槃相無可
| T2217_.59.0726c24: | 宣説。名爲極滅語言三昧 | 文 | 故知與辟支佛 |
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁
T2217_.59.0726c27: 覺寂然同斷法執證法空故拔業心攝也。
T2217_.59.0726c28: 寛信義縁覺寂然同雖得法空勝劣玄隔。然
T2217_.59.0726c29: 依偏眞理同故攝第五也。信證僧正抄云。
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
| T2217_.59.0727a06: | 無我 | 乃至 | 此與聲聞異也 | 云云 | 亦云。行者如 |
| T2217_.59.0727a07: | 是觀察時 | 乃至 | 故名證寂然 | 云云 | 若分別配之 |
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
| T2217_.59.0727a10: | 法倶空故。是稱成實宗 | 云云 | 又暹僧都記云。 |
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
| T2217_.59.0727a14: | 之始。此初教始義者今寂然界也 | 云云 | 或義 |
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
| T2217_.59.0727a27: | 相説 | 文 | 例亦爾。菩提心論中開二乘不明 |
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論
T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我･湛寂･寂然
T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我
T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時
T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下
T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱
T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下
T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故
T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度
T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂
T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩
T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳
T2217_.59.0727b14: 建治二年七月中旬之比以傳法會
| T2217_.59.0727b15: | 談義之次記畢 金剛佛子頼瑜 | 生年 五十二 |
T2217_.59.0727b17:
T2217_.59.0727b18:
T2217_.59.0727b19:
T2217_.59.0727b20: 疏卷第二之四
T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第
T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約
T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故
T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃
T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲
T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者
T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。
T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀
T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名
T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有
T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是
T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。
T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
| T2217_.59.0727c06: | 無縁乘心也 | 文 | 私云。眞心･事心者如次疏無 |
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
| T2217_.59.0727c11: | 而不取。理爲性體。應求作證 | 文 | 事心即識 |
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
| T2217_.59.0727c16: | 義云。觀阿陀那識了三界唯心 | 云云 | 異覺 |
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
| T2217_.59.0727c20: | 何以故徴問作二重答説。初如彼往昔 | 乃至 |
| T2217_.59.0727c22: | 乃至 | 知自心性者明覺心乘義。是超越二劫瑜 |
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標
T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説
T2217_.59.0727c27: 初各存何以故句
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達
T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一
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