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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 655 656 657 658 659 660 661 662 663 664 665 666 667 668 669 670 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説 T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今 T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實 T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有 T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。 T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千 T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a10: 答三聖二聖雖異。大日・釋迦現瑞金手・彌勒 T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日 T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答 T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑 T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未 T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易 T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲 T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。 T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風 T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以 T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a26: 御本記云 T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳 T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺 T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加 T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功 T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪 T2217_.59.0645b03: 菩提矣
T2217_.59.0645b06: T2217_.59.0645b07: T2217_.59.0645b08: 疏卷第一之六 T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末 T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故 T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智 T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條・末也。謂 T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因 T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎 T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下 T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上 T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩 T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏 T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句 T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等 T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重 T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若 T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略 T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第 T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人 T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。 T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法 T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界 T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大 T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩 T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手 T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布 T2217_.59.0645c14: 准常説法得益之義示現此相歟 T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。 T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者 T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下 T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機 T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又 T2217_.59.0645c23: 依此加持故受法無漏失也 T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故 T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説 T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我 T2217_.59.0645c27: 當來世時等矣 T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑 T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以 T2217_.59.0646a01: 今文爲亦爲已下一釋也私云。今此句上 T2217_.59.0646a02: 兩釋總結也。復明於所受法等約金剛手釋 T2217_.59.0646a03: 諦聽作意義。亦爲以下約未來衆生釋 T2217_.59.0646a04: 諦聽作意義也。此等皆深心受法之儀式故 T2217_.59.0646a05: 云爾也 T2217_.59.0646a06: 故釋論云等者。智論第一云。復次如是義者。 T2217_.59.0646a07: 若人心善直信是人可聽法。若無是相則不
T2217_.59.0646a10: *矣。私云。作意是驚覺義。信是心淨義。唯善 T2217_.59.0646a11: 遍行雖異受法聽法義同故引證矣。或深心 T2217_.59.0646a12: 義通作意及信歟。抄云。疏得深信力者謂深 T2217_.59.0646a13: 心淨信。此信有力得離疑惑*矣 T2217_.59.0646a14: 無盡意經等者。抄云。疏指無盡意經未見 T2217_.59.0646a15: 其文。如智度論云。有人若聞若受阿字印
T2217_.59.0646a18: 爲執金剛除一切塵垢及修行眞言行諸 T2217_.59.0646a19: 菩薩等法要未具不得疾成無上菩提今 T2217_.59.0646a20: 復以滿足前義令法要圓滿。若不知解此 T2217_.59.0646a21: 則前法皆未周悉。以此因縁勸令諦持也。 T2217_.59.0646a22: 如此二十種因縁當廣説*矣 T2217_.59.0646a23: 金剛手菩提心爲因等者。守護經第一云。善 T2217_.59.0646a24: 男子。此深三昧以菩提心而爲其因。以大 T2217_.59.0646a25: 慈悲而爲其根本。方便修習無上菩提以 T2217_.59.0646a26: 爲究竟*矣 T2217_.59.0646a27: 藉四大衆縁故得生根者。今三句配立故種・ T2217_.59.0646a28: 根・果次第也。若對十心芽・莖・枝・葉・敷花皆 T2217_.59.0646a29: 根攝。三心十心開合異故。芽莖等對果實 T2217_.59.0646b01: 有根義故。問。若爾四大縁三句中何攝耶。 T2217_.59.0646b02: 答。或大悲攝。故下釋云大悲地界等。根是萬 T2217_.59.0646b03: 行大悲爲縁生萬行故。又義。種子四大因 T2217_.59.0646b04: 縁雖異皆能生故因句攝 T2217_.59.0646b05: 然以中智觀之等者。智論第五云。不生不滅 T2217_.59.0646b06: 不斷不常不一不異不去不來因縁生法滅 T2217_.59.0646b07: 諸戲論*矣。嘉祥大乘玄第二云。因縁即八 T2217_.59.0646b08: 不。八不即是因縁*矣。又云。説因縁相所謂 T2217_.59.0646b09: 不生不滅也*矣。准此釋。今不生不滅因果 T2217_.59.0646b10: 義成者八不因縁也。生滅斷常戲論之相是 T2217_.59.0646b11: 彼八迷戲論也。今中智觀者彼智度所説八 T2217_.59.0646b12: 不中道觀也。以彼中道觀離八迷類顯今 T2217_.59.0646b13: 行者觀心實相出人法戲論也。叉准菩提 T2217_.59.0646b14: 心論中眞言機云上智顯教大乘智云中智 T2217_.59.0646b15: 歟。以顯中智觀爲譬顯密乘智觀也。兩本 T2217_.59.0646b16: 義釋不生不滅下有非不生非不滅之六字 T2217_.59.0646b17: 也 T2217_.59.0646b18: 於内證所行得深信力等者。疏第三釋信諸 T2217_.59.0646b19: 佛菩薩文云。又此行者於衆縁事相皆以 T2217_.59.0646b20: 諦信行之。以此深心淨心離疑惑故漸得 T2217_.59.0646b21: 法驗現前。復由法驗現前故信解轉増不可 T2217_.59.0646b22: 阻壞*矣私云。准此文。深信信解似約一人 T2217_.59.0646b23: 初後歟。但至下釋。以今文同深信矣。又下 T2217_.59.0646b24: 釋有大信解勤勇深信文云。此信解梵音阿 T2217_.59.0646b25: 毘因底。謂明見是理心無疑慮○下云深 T2217_.59.0646b26: 信者。此信梵音捨攞駄。是依事依人之信。 T2217_.59.0646b27: ○與上文信諸佛菩薩義同。○若人聞説 T2217_.59.0646b28: 如上不思議法界。以宿殖善本神情明利故 T2217_.59.0646b29: 即能忍受其言知衆生心中決有此理。名 T2217_.59.0646c01: 爲信解。又先世已曾親近善知識故。於三 T2217_.59.0646c02: 寶縁深雖不可比量籌度處即能懸信故 T2217_.59.0646c03: 曰深信*矣。或云。信解常途信也。深信今教 T2217_.59.0646c04: 信也。報恩院僧正仰云。深信者但信也。信解 T2217_.59.0646c05: 者具領解信也。二倶雖今教信深信勝 T2217_.59.0646c06: 歟。今教以信爲本故。故第三上釋云。謂此 T2217_.59.0646c07: 宗初入法門時意尤淺近難識。且三乘實相 T2217_.59.0646c08: 無不離於文字。而眞言者要須口誦梵文 T2217_.59.0646c09: 心亦觀之。或屈申身分支節猶如戲弄。或 T2217_.59.0646c10: 修三昧。乃觀女人之像忿怒等形。或以水 T2217_.59.0646c11: 灌頂。或造火壇。若欲以心識籌量則加持 T2217_.59.0646c12: 之迹又不可見。自非具深信者安得不 T2217_.59.0646c13: 疑慮耶。又此行者於此衆縁事相皆以 T2217_.59.0646c14: 諦信行之*矣。又木幡上人義云。深信・信解 T2217_.59.0646c15: 如次利鈍二人。猶如立解二分機。信即悟 T2217_.59.0646c16: 法故云深信。信而解故云信解矣 T2217_.59.0646c17: 離業<#0646_14/>壽生成就眞性生者。抄云。謂離如是 T2217_.59.0646c18: 業*壽生故而得眞實菩提性生*矣。又疏上 T2217_.59.0646c19: 釋云。一切蘊阿頼耶業壽種子皆悉焚滅得 T2217_.59.0646c20: 至虚空無垢菩提心*矣。准此釋眞性生者 T2217_.59.0646c21: 菩提心生即因句也。萬行功徳如次根・究竟 T2217_.59.0646c22: 二句歟。或萬行即功徳也。菩提心直生大悲 T2217_.59.0646c23: 萬行故。從此増長釋同第二劫漸次滋長文
T2217_.59.0646c26: 提心種生大悲根也。萬行等二句從悲根 T2217_.59.0646c27: 生萬行芽莖等義也。或又堅固不動本有菩 T2217_.59.0646c28: 提心。眞性生修生菩提心也。又義。得深信力 T2217_.59.0646c29: 者生死中諦信也。眞性生菩提心爲因也 T2217_.59.0647a01: 若望生死中等者。或云。地前三劫分位皆
T2217_.59.0647a06: *矣。准此等釋。一道心已前可云生死善 T2217_.59.0647a07: 歟。私云。今住心品意以十地盡修行次位。 T2217_.59.0647a08: 謂以十信三賢行攝十地不立地前位故 T2217_.59.0647a09: 云信解行地。信十信。解三賢解行。行十地萬 T2217_.59.0647a10: 行也。故未發淨菩提心前皆薄地凡夫故 T2217_.59.0647a11: 云生死中。我等未發菩提心前隨分修三 T2217_.59.0647a12: 密行凝五相觀故指彼云生死所殖善。故 T2217_.59.0647a13: 五祕密經云。纔見曼荼羅能須臾項淨信以 T2217_.59.0647a14: 歡喜心瞻覩故。則於阿頼耶識中種金剛 T2217_.59.0647a15: 界種子*矣。以須臾淨信殖金界種故。指 T2217_.59.0647a16: 此等云生死所殖善也。次下釋云。四威儀 T2217_.59.0647a17: 之中作意修習現生證得初地*矣。四威儀 T2217_.59.0647a18: 修習今如説而行等也。證得初地即菩提心 T2217_.59.0647a19: 爲因也。又三摩地軌云。晝夜四時精進修現 T2217_.59.0647a20: 世證得歡喜地*矣。今經供養行修行從是 T2217_.59.0647a21: 初發心即此意矣。今教意機根雖萬差。不 T2217_.59.0647a22: 過一生二生二類。然即身成菩提以現世 T2217_.59.0647a23: 證得歡喜地文證之。若地前存位不可云 T2217_.59.0647a24: 即身。三賢又菩薩位故。故知若一生若二生 T2217_.59.0647a25: 從薄地凡夫或至佛果或至初地。初心凡 T2217_.59.0647a26: 夫此生證悟判文無異論者歟。爰知。初地已 T2217_.59.0647a27: 前生死中者具縛地也。晝夜四時精進修豈 T2217_.59.0647a28: 非具縛行耶。問。今宗又立地前次位明文 T2217_.59.0647a29: 雲披。疏中四十二地階次不同*矣。禪要問 T2217_.59.0647b01: 法身讃等儀軌本經等亦立地前位。今疏十 T2217_.59.0647b02: 六重深行三劫六無畏等豈非地前位*耶。 T2217_.59.0647b03: 答。凡地前立位是鈍機難解故且順常途 T2217_.59.0647b04: 擬宜外迹而爲令人知開説功徳品數。例 T2217_.59.0647b05: 如天台云法在一心説必次第也。依之疏 T2217_.59.0647b06: 第三云。若觀前人未有深解之機。則順常 T2217_.59.0647b07: 途隨文爲釋。若已利根智惠。則當演暢深 T2217_.59.0647b08: 密而教授之*矣。禪要地前三賢得除蓋障 T2217_.59.0647b09: 者今初地三昧順如常開三賢也。法身讃又 T2217_.59.0647b10: 以初地金薩開説也。凡今教意薄地晝夜四 T2217_.59.0647b11: 時行功積觀行圓滿頓斷三妄得初地淨菩 T2217_.59.0647b12: 提心也。故大師釋云。頓越三妄入心眞 T2217_.59.0647b13: *矣。*心眞者眞淨菩提心也。既云頓*越三 T2217_.59.0647b14: 妄。不可有地前斷惑義也。若爾實修實證 T2217_.59.0647b15: 時初地頓斷頓證故無過。問三劫六無畏二 T2217_.59.0647b16: 障惑斷證二空理。何無地前斷*惑義*耶。 T2217_.59.0647b17: 頓*越三妄約一類頓機。漸機豈非地前斷 T2217_.59.0647b18: 惑*耶。答。今教意有利鈍故。地前凡夫 T2217_.59.0647b19: 位三密行雖有遲速。入初地時不問利 T2217_.59.0647b20: 鈍。皆三妄頓斷得淨菩提心也。三劫二障 T2217_.59.0647b21: 漸斷是如常時分義。今以初地所證功徳 T2217_.59.0647b22: 寄彼而顯云三劫瑜祇行也。六無畏中以 T2217_.59.0647b23: 無我無畏同不生愛慢等。實非眞實行 T2217_.59.0647b24: 者斷愛慢。不生愛著故云爾也。猶如不 T2217_.59.0647b25: 淨觀治貪矣。今宗又非無頓漸機。彼皆 T2217_.59.0647b26: 於初地已上十六生論之。依之大師釋於 T2217_.59.0647b27: 十六大生示頓漸利鈍異。疏第六卷中從 T2217_.59.0647b28: 開發淨菩提心入菩薩位至中胎藏出頓 T2217_.59.0647b29: 漸超三類。故知地前開次位順如常教道 T2217_.59.0647c01: 施設。地上是頓漸實證位也。依之疏第二 T2217_.59.0647c02: 卷釋初地云。從此無有待對*矣。地前行 T2217_.59.0647c03: 皆寄如常説。初地已上正眞言次位故作 T2217_.59.0647c04: 此釋也。故第三云。離垢地以去於自地觀 T2217_.59.0647c05: 心中修漫荼羅行矣。離垢初地。虚空無 T2217_.59.0647c06: 垢位。眞言實行次位故云自地也。上釋云。 T2217_.59.0647c07: 則雖十地菩薩尚非其境界。況餘生死中 T2217_.59.0647c08: 人*矣。此乃擧眞言修生行者凡聖也。又 T2217_.59.0647c09: 第七云。如來知見一切衆生法爾成就不如
T2217_.59.0647c14: 也。知識詞勤修方便是也。漸見前相者初 T2217_.59.0647c15: 地菩提心也。知識語云而開發之是也。修 T2217_.59.0647c16: 勝加行者知識詞周給一國等歟。然望根究
T2217_.59.0647c19: 相歟。如唯識論中云。道火前相故亦名燸。 T2217_.59.0647c20: 可讀文點。施切不已漸見前相也。菩
T2217_.59.0647c23: 離疑惑心是白淨信心義也。堪能下擧根句 T2217_.59.0647c24: 顯因勝能也問。諦信豈非白淨信心*耶。 T2217_.59.0647c25: 答。諦信薄地凡夫須臾淨信也非淨菩提心 T2217_.59.0647c26: 也。故疏第三云。又行者於衆縁事相皆以 T2217_.59.0647c27: 諦信行之。若勤苦多時未蒙現益。爾時自
T2217_.59.0648a02: 前義爾時以下文釋成見前相之意也 T2217_.59.0648a03: 譬如有人等者。謂以涅槃經貧女伏藏譬爲 T2217_.59.0648a04: 今經菩提心之譬歟。故涅槃經第八云。善 T2217_.59.0648a05: 男子。如貧女人舍内多有眞金之藏。家人 T2217_.59.0648a06: 大小無有知者。時有異人善知方便語 T2217_.59.0648a07: 貧女人。我今雇汝。汝可爲我芸除草穢。女 T2217_.59.0648a08: 人答言。我今不能。汝若能示我子金藏。然 T2217_.59.0648a09: 後乃當速爲汝作是。人答言。我知方便能 T2217_.59.0648a10: 示汝子。女人復言。我家大小尚自不知。 T2217_.59.0648a11: 況汝能知。是人答言。我今審能。女人*復言。 T2217_.59.0648a12: 我亦欲見幷示我。是人即於其家掘出金 T2217_.59.0648a13: 藏。女人見已心生歡喜生奇特想宗仰是 T2217_.59.0648a14: 人。善男子。衆生佛性亦復如是。一切衆生不 T2217_.59.0648a15: 能得見。如彼寶藏貧人不知○善方便者 T2217_.59.0648a16: 即是如來。貧女人者即是一切無量衆生。眞
T2217_.59.0648a22: 菩提心專智惠爲體。何云信耶。答。信相 T2217_.59.0648a23: 應惠是菩提心體故。若與信不倶起惠不 T2217_.59.0648a24: 淨故。若非惠者何有知自心。菩提翻覺 T2217_.59.0648a25: 知故也。若無信豈有心淨義。智淨依信 T2217_.59.0648a26: 故云淨信。猶如云念住矣。但智論中非 T2217_.59.0648a27: 由惠等者遮不與信相應之惠歟。故智論
T2217_.59.0648b03: 歟。私云。依主持業隨宜。准性相釋。信不 T2217_.59.0648b04: 獨起必與惠倶起故。法界無差別論疏云。菩 T2217_.59.0648b05: 提此云覺。謂佛果大覺。於此大覺起心正 T2217_.59.0648b06: 求。從境目心。故云菩提心。又釋。准下自 T2217_.59.0648b07: 性淨心則是性淨菩提。故云菩提心。此乃菩
T2217_.59.0648b10: 提爲因。皆依修生而作持業歟。或又依主。 T2217_.59.0648b11: 又名能求故 T2217_.59.0648b12: 釋論亦云等者。智論第一云。問曰。佛經何以 T2217_.59.0648b13: 故初稱如是語。答曰。佛法大海信爲能入 T2217_.59.0648b14: 智爲能度。如是者即是信也。○如梵天王 T2217_.59.0648b15: 請佛初轉法輪○受梵天王等諸天請説 T2217_.59.0648b16: 法。以偈答曰。我今開甘露味門。若有信者 T2217_.59.0648b17: 得歡喜。於諸人中得妙法。非惱他故而爲 T2217_.59.0648b18: 説。佛此偈中不説布施得歡喜。亦不説 T2217_.59.0648b19: 多聞持戒忍辱精進禪定智惠人得歡喜。獨 T2217_.59.0648b20: 説信人。佛意言。我法第一甚深微妙。無量無 T2217_.59.0648b21: 數不可思議不動不倚不著。無所得法。非一 T2217_.59.0648b22: 切知見則不能解。是故法中信力能初入。
T2217_.59.0648b29: 而又彼疏以法華今文爲二乘入十信之 T2217_.59.0648c01: 證。今疏白淨信心爲十信之意歟 T2217_.59.0648c02: 次説大悲爲根者。謂於此句有二訓釋。一 T2217_.59.0648c03: 者大悲爲根可訓。大悲即根也。下釋云。所
T2217_.59.0648c07: 前後釋意大悲爲能執持根萬行爲所執持 T2217_.59.0648c08: 芽莖葉等也問。上釋云。猶如世間種子藉
T2217_.59.0648c11: *耶。答。疏第七云。淨菩提心以五字門爲
T2217_.59.0648c14: 悲地界等者。若望萬行大悲幷四大能執持
T2217_.59.0648c17: 五義還是所持。猶如根望芽莖等雖能持 T2217_.59.0648c18: 望大地亦爲所持矣。或又大悲是地界所
T2217_.59.0648c23: 十心時二地已上芽莖等三句時云根故。或 T2217_.59.0648c24: 云。若望因句種子悲句云芽莖等。若望究 T2217_.59.0648c25: 竟句芽莖等總云根也。二者疏第三云。謂
T2217_.59.0649a04: 問。准方便爲究竟向上向下義。今二點又可 T2217_.59.0649a05: 上下義耶。答。此於向上有兩點異彼矣。 T2217_.59.0649a06: 問。若爾菩提心爲因句可有二點*耶。答。 T2217_.59.0649a07: 其義何無。若約本有菩提心即因也。若 T2217_.59.0649a08: 約修生菩提心作因可訓歟。本有菩提心 T2217_.59.0649a09: 生修生菩提心故 T2217_.59.0649a10: 慈如廣植嘉苗等者。般若寺抄云。意慈如植
T2217_.59.0649a13: 衆生必使成就無盡法界之樂度脱無餘衆
T2217_.59.0649a19: 即根也。悲大悲願萬行。五大願等普賢行願 T2217_.59.0649a20: 故。所謂拔苦與樂下化有情。望無餘有情界 T2217_.59.0649a21: 生根也。妙業皆成上求菩提向一切智地生 T2217_.59.0649a22: 根也。故云皆悉生根也。此自利利他行皆 T2217_.59.0649a23: 三句中根句故云生根也。三力中法界力者 T2217_.59.0649a24: 朝譽云。所觀境隨觀心轉云法界力也。又 T2217_.59.0649a25: 眞興僧都釋三力頌云。意云。新佛功徳力 T2217_.59.0649a26: 古佛加持力法界平等力故○道場莊嚴自然 T2217_.59.0649a27: 成就。以此莊嚴迴向法界故云供養。然則
T2217_.59.0649b02: 力者自修行之功即自縁也。如來加持力者 T2217_.59.0649b03: 佛菩薩外縁加被即他縁也。具如釋論抄。私 T2217_.59.0649b04: 云。法界力者一切智性佛種即因也。自善及 T2217_.59.0649b05: 佛加持一切智門五義也即縁也。故疏第七
T2217_.59.0649b08: 心法具足因縁之義也 T2217_.59.0649b09: 謂萬行圓極等者。初二句向上方便。是修顯 T2217_.59.0649b10: 自利義。次二句向下方便。垂迹利他之義也。 T2217_.59.0649b11: 後二句通二矣。祕藏記云。從凡位修行六 T2217_.59.0649b12: 度圓滿成佛故曰以方便爲究竟。成佛以 T2217_.59.0649b13: 後以大悲濟度衆生故曰方便爲究竟。向
T2217_.59.0649b17: 究竟之義也。向下點云。方便爲究竟。謂 T2217_.59.0649b18: 以垂迹利物方便爲究竟之義也。般若寺 T2217_.59.0649b19: 抄云。方便爲究竟者以利他爲究竟言也
T2217_.59.0649b22: 云醍醐妙果屬妙覺*耶。答。第二卷作長 T2217_.59.0649b23: 短二釋。若約長義八地上約境界同云圓 T2217_.59.0649b24: 極云妙果歟。例如四佛四菩薩雖異云醍 T2217_.59.0649b25: 醐果徳矣。若約短義果位是極解脱道故云 T2217_.59.0649b26: 爾。問。三句廢立既不同。何無以佛果爲究 T2217_.59.0649b27: 竟十地以還爲根之義。故次下釋云。萬行所
T2217_.59.0649c01: 唯果位何有向下方便義耶。爾何。答。一切 T2217_.59.0649c02: 智智果者因果義相望不定故。對七地前萬 T2217_.59.0649c03: 行八地上約境界同義云智智果也。十心 T2217_.59.0649c04: 時八地云果中之果故。又第二十釋第二第
T2217_.59.0649c07: 果矣。凡三心十心各作二釋。外更無別義 T2217_.59.0649c08: 故。又八地等位有二利行何無向下義*耶。 T2217_.59.0649c09: 或八地上爲究竟之中約極位作此釋歟」 T2217_.59.0649c10: 猶如眞金等者。前以種芽等譬而顯三句淺 T2217_.59.0649c11: 深。今以眞金喩示三心優劣。譬雖異所成 T2217_.59.0649c12: 義無別意矣。或云。上釋明爲因爲根爲究 T2217_.59.0649c13: 竟之義。今文述菩提大悲方便之旨。此義不 T2217_.59.0649c14: 爾。前釋菩提大悲等義分明。今又爲因等意 T2217_.59.0649c15: 顯矣。私案謂。於三句各有二。菩提心二者 T2217_.59.0649c16: 前修生今本有故。根二者前約萬行今就 T2217_.59.0649c17: 大悲故。究竟二者前約究竟今就方便故。 T2217_.59.0649c18: 問。前文中釋大悲幷方便義。今文云一切智 T2217_.59.0649c19: 智果。非究竟*耶。答。前雖擧大悲爲顯萬 T2217_.59.0649c20: 行。所以所修萬行無量度門爲要。故又萬行 T2217_.59.0649c21: 應物方便又爲成圓極究竟義。故今文顯智 T2217_.59.0649c22: 智果即方便也。又内具方便豈非果耶
T2217_.59.0649c27: 者合也。權宜也。言規製之妙合的於宜矣
T2217_.59.0650a01: 得意而亡言。吾安得夫亡言之人而與 T2217_.59.0650a02: 之言哉。夫以利人順天下之望。雖終日 T2217_.59.0650a03: 常説即是亡言。故知亡言非扗口而不
T2217_.59.0650a06: 句也。或云。爲明第三句有二利擧悲句 T2217_.59.0650a07: 爲來由也。彼者指般若所明。或又指今經 T2217_.59.0650a08: 大悲句。或通二歟。由内下釋利他方便已 T2217_.59.0650a09: 上自利方便也。問。方便是能成萬行。何所成 T2217_.59.0650a10: 果云方便*耶。答。方便之究竟故依主立名 T2217_.59.0650a11: 歟。或方便通所成歟。疏第二云。更開佛地
T2217_.59.0650a18: 云何菩提者。前云菩提心是能求菩提心。今 T2217_.59.0650a19: 但云菩提所求果歟。云開示功徳寶所。似
T2217_.59.0650a22: 財名能求心故但云菩提。故菩提心論引
T2217_.59.0650a25: 也。如來徴釋開説功徳寶所之義故。淨菩提 T2217_.59.0650a26: 心望生死所殖善是寶所。故智證釋云。言
T2217_.59.0650b04: 也。戒序云。言菩提心者此有二種。一能 T2217_.59.0650b05: 求菩提心二所求菩提心。能求心者如狂人 T2217_.59.0650b06: 解毒忽起歸宅之心。求菩提之心亦復如 T2217_.59.0650b07: 是。所求心者所謂無盡莊嚴金剛界身也
T2217_.59.0650b11: 名菩提心。故起信論云。則令妄心厭苦欣
T2217_.59.0650b17: 所修淨行熏於本識。於本識中佛性眞心 T2217_.59.0650b18: 名爲解性。解性受彼淨法所熏成淨種子。 T2217_.59.0650b19: 淨種成已熏無明。無明薄故反起六識。於
T2217_.59.0650b22: 爲阿頼耶修淨。以爲因。六度熏習故彼
T2217_.59.0650b25: 行者初發菩提心即第八識也。故心要云。夫 T2217_.59.0650b26: 修行者初發信心以表菩提心。即大圓鏡智
T2217_.59.0650c01: 況復今疏自心發菩提等因行證入次第。以 T2217_.59.0650c02: 第八識爲因。經軌明文故。心自覺心。是以 T2217_.59.0650c03: 第八識知第八識之義。故論云。法爾應住
T2217_.59.0650c07: 者。淨心熏習故有爲頼耶轉即作大菩提心 T2217_.59.0650c08: 也。又菩提心義幷大師釋約迂迴行者云爾 T2217_.59.0650c09: 歟。或順如常説非今宗實義歟。私更解云。 T2217_.59.0650c10: 淨菩提心已前生死所殖善薄地所起故最初 T2217_.59.0650c11: 發心意識分齊歟。初地淨菩提心是斷人法 T2217_.59.0650c12: 戲論無漏位故第八識發心也。轉識得智義 T2217_.59.0650c13: 又爾也。例如起信論三發心矣。故疏云。此 T2217_.59.0650c14: 菩提心爲後二句因。若望生死所殖善根則
T2217_.59.0650c17: 來無相但以虚妄因縁故有諸法然虚妄法 T2217_.59.0650c18: 有即非有唯一眞心亦無別眞相可取聞此 T2217_.59.0650c19: 説已方便修行知法本寂唯是一心。然此 T2217_.59.0650c20: 意識如此解時念念薫於本識増益解性之 T2217_.59.0650c21: 力。解性増已更起意識轉復明利知法如 T2217_.59.0650c22: 實。久久薫一心故解性圓明自己照已體本 T2217_.59.0650c23: 唯眞寂意識即息。爾時本識轉成無分別智
T2217_.59.0650c26: 即事而眞之理。此意識如此解時。念之薫 T2217_.59.0650c27: 於本識増益解性轉復明利。晝夜薫於一 T2217_.59.0650c28: 心故解性圓明自己照已體本來不生意識 T2217_.59.0650c29: 即息。爾時本識轉成圓鏡智云初地淨菩提 T2217_.59.0651a01: 心也。淨影南岳釋雖義勢相似。彼但以意 T2217_.59.0651a02: 識證果位此以意識爲方便本識證理因 T2217_.59.0651a03: 位證理猶本識歟。猶如釋論初地以上正後二
T2217_.59.0651a06: 無有二相。自覺悟心有其四種。謂諸凡夫 T2217_.59.0651a07: 有二種心。諸佛菩薩有二種心。凡夫二心。其 T2217_.59.0651a08: 相云何。一者眼識乃至意識同縁自境名自 T2217_.59.0651a09: 悟心。二者離於五根心心所法和合縁境 T2217_.59.0651a10: 名自悟心如是二心能發菩提。賢聖二心 T2217_.59.0651a11: 其相云何。一者觀眞實理智。二者觀一切
T2217_.59.0651a16: 頭意識名自悟心故。謂初云眼識乃至意識 T2217_.59.0651a17: 同縁自境者五同縁意識也。同縁邊雖非發 T2217_.59.0651a18: 心識體五倶意識同刹那縁十八界諸法故。 T2217_.59.0651a19: 此五倶意識起厭求心邊云自悟心歟。五 T2217_.59.0651a20: 同縁邊與五識同一所縁同一行相故非發 T2217_.59.0651a21: 心也。然今同縁自境者非取五同縁爲取 T2217_.59.0651a22: 五倶意識也。其自體雖同見分是異故。又五 T2217_.59.0651a23: 同縁狹也。五倶意識廣故。次云離於五根
T2217_.59.0651a26: 知獨頭意識也。不可云第八識耳。次賢聖 T2217_.59.0651a27: 二心云觀眞實理智觀一切境智者如次正 T2217_.59.0651a28: 後二智也。正智觀理後智縁事故。准起信 T2217_.59.0651a29: 論中云正後二智依業識者今又應第八 T2217_.59.0651b01: 識歟。或是又應第六識。凡夫發心意識外不 T2217_.59.0651b02: 出第八故。況相宗等意。以第六識爲正後 T2217_.59.0651b03: 二智所依又爲發心修行識故。次下又出 T2217_.59.0651b04: 凡夫所觀識云心月輪。是第八識故。故知第 T2217_.59.0651b05: 八識爲所觀第六識爲能觀能求也。問。如 T2217_.59.0651b06: 實知自心意如何。答。大師二字義云。問。如 T2217_.59.0651b07: 實知自心如何耶。答。阿字本不生故知自 T2217_.59.0651b08: 心本不生。謂之知自心也。問。阿字本不生 T2217_.59.0651b09: 故何云如實知自心。答。阿字本不生之理云 T2217_.59.0651b10: 實。此本不生理爲自心性故也。問。本不生 T2217_.59.0651b11: 者心性都無故云本不生歟。爲當雖有心 T2217_.59.0651b12: 性無變易故云本不生歟。答。非謂心性
T2217_.59.0651b15: 一切智雖云菩提心爲因。未示彼菩提心 T2217_.59.0651b16: 在處故。今重云如實知自心而示所在。故 T2217_.59.0651b17: 指彼如實知自心文云故復指言也。言如
T2217_.59.0651b20: 如實知自心也。人聞寶名不知在處無由 T2217_.59.0651b21: 進求故。復指言云何菩提謂如實知自心
T2217_.59.0651b26: 福要令生信。此間要如實知。今疏復指
T2217_.59.0651b29: 菩提也。雖信未如實了知故。今更示以
T2217_.59.0651c03: 義爲勝矣問。菩提心唯知自心。不知他心 T2217_.59.0651c04: *耶。答。疏第三云。復次深祕釋者知衆生心 T2217_.59.0651c05: 即是如實知自心。以能知自心故即能明
T2217_.59.0651c08: 者疏上文云。佛意如是。我第一甚深微妙 T2217_.59.0651c09: 無量無數不可思議不動不倚不著無所得 T2217_.59.0651c10: 法非一切智人不能解。故以信力爲初。 T2217_.59.0651c11: 今案。言信力者即三句中初菩提心也唯一 T2217_.59.0651c12: 切智人能解了此心耳。若寄佛意之言於 T2217_.59.0651c13: 言無妨。若言疏師之所指者於事無便。 T2217_.59.0651c14: 若就人師解者可以復指之四字爲論 T2217_.59.0651c15: 結辭也。若言佛語者以此四字爲句頭
T2217_.59.0651c18: 故知。如上所明者指菩提心爲因等文也。此 T2217_.59.0651c19: 菩提心第一甚深微妙之法故 T2217_.59.0651c20: 了了證智是名成菩提者。或云。今成菩提者 T2217_.59.0651c21: 初地菩提心位故分證也。不由他悟不從他 T2217_.59.0651c22: 得文同華嚴經自悟不由他具足同如來文。 T2217_.59.0651c23: 彼既云即得入初地。全同今初地菩提心。又 T2217_.59.0651c24: 具足同如來句同疏下當知行人則是位同 T2217_.59.0651c25: 大覺也矣。加之次下答説釋引信解品窮子 T2217_.59.0651c26: 譬類今成覺。彼既中根聲聞至法華而開 T2217_.59.0651c27: 初住覺喩窮子知父也。能譬既分證。所喩 T2217_.59.0651c28: 豈究竟耶。又義。既云了了證知。又上云非 T2217_.59.0651c29: 一切智人則不能解。可究竟成佛。彼華嚴猶 T2217_.59.0652a01: 云。初發心時是因成正覺是果。一位即一切 T2217_.59.0652a02: 位乃至佛果無不圓備故云正覺。豈是因
T2217_.59.0652a05: 不由他悟同者彼雖初地此究竟何失。初地 T2217_.59.0652a06: 猶爾。況佛果耶。故疏上釋云。如來自證之
T2217_.59.0652a09: 義轉用歟。況彼文同上所引或有初發心 T2217_.59.0652a10: 時即得無上菩提之文。彼既一生成佛證。此 T2217_.59.0652a11: 何不爾。又義。可有二意。若約頓悟究竟 T2217_.59.0652a12: 故。云了了證知。又云一切智人所解。若約 T2217_.59.0652a13: 漸證是分證故取信解品譬。又下云然非究 T2217_.59.0652a14: 竟大牟尼位也。故上所引般若經兩菩薩即 T2217_.59.0652a15: 此意。祕藏記十六頓證漸證二類別本即身 T2217_.59.0652a16: 義大機小機是其證耶。又清涼演義抄第二 T2217_.59.0652a17: 云。初發心時便成正覺者。正明以初攝後 T2217_.59.0652a18: 通於二義。若住滿成佛即是當位以初攝
T2217_.59.0652a21: 初地菩提心一切機皆頓證也。譬如開宅中 T2217_.59.0652a22: 寶藏時珍寶悉滿足也。若爾今成菩提何有 T2217_.59.0652a23: 分證義耶。但論利鈍不同是生死凡夫位 T2217_.59.0652a24: 非菩提心以上也。今教意地前不立位也。 T2217_.59.0652a25: 信賢位攝於十地名信解行地故。或經軌中 T2217_.59.0652a26: 地前開信賢或二地上論漸證。皆是教道施 T2217_.59.0652a27: 設非實證義。且爲令知功徳品數開説也。 T2217_.59.0652a28: 猶如彼天台云法在一心説必次第又華嚴 T2217_.59.0652a29: 云印紙同時讀時前後矣。問。若爾如實 T2217_.59.0652b01: 知自心時凡夫業惑貪等轉即爲功徳歟。 T2217_.59.0652b02: 又不爾歟。如何。若云轉者與顯乘何異耶。 T2217_.59.0652b03: 若云不轉者生佛何異耶。答。大師云。知
T2217_.59.0652b06: 知自心不如實知自心故生佛自異矣。不如 T2217_.59.0652b07: 實知自心者論云無始間隔是也。問。凡聖貪 T2217_.59.0652b08: 等無差別者。諸佛又可行欲事耶。答。不 T2217_.59.0652b09: 爾諸佛開如實知自心故以貪等作利衆 T2217_.59.0652b10: 生佛事。衆生不開如實知自心故以貪等 T2217_.59.0652b11: 増三途業矣。例如長者宅中雖有毒藥知 T2217_.59.0652b12: 運用方便受用故無失窮子宅中毒藥不知 T2217_.59.0652b13: 方便故害其身矣。問。若爾生佛二界貪等 T2217_.59.0652b14: 性修不同也。何異顯乘耶。答。彼達摩宗以 T2217_.59.0652b15: 惠可本無煩惱元是菩提爲極頓者。是談一 T2217_.59.0652b16: 有一無故未及顯一乘立性惡矣。又天台 T2217_.59.0652b17: 等雖立性惡。未及此宗全惡是惡之即事 T2217_.59.0652b18: 而眞故異也。問云。天台智禮等談修惡全體 T2217_.59.0652b19: 即性惡故。指要云。煩惱生死既是修惡全體
T2217_.59.0652b22: 法本初不生之談也。所以彼雖遮煩惱菩 T2217_.59.0652b23: 提二物相合背面相翻而談直須當體全是
T2217_.59.0652b28: 今宗不然。法法塵塵悉法佛法爾體無性 T2217_.59.0652b29: 修二門故。然則顯教一乘雖甚深。縁起因 T2217_.59.0652c01: 海修惑歸性徳果海談即故也。此宗性海所 T2217_.59.0652c02: 六大本有談故。法法塵塵悉本有云即者。當 T2217_.59.0652c03: 體即也。非攝末歸本矣。六大相望雖作主 T2217_.59.0652c04: 伴。倶本倶末也。彼顯雖倶體倶用。用猶因分 T2217_.59.0652c05: 不見果海用也。故祕藏記云。性之處性相
T2217_.59.0652c08: 性二乘唯蘊拔業也。或識性二字屬上句
T2217_.59.0652c11: 乘也。又云。識性二乘大小乘也。如實知自心 T2217_.59.0652c12: 是天台。彼宗云如實知自心。故初發心時便 T2217_.59.0652c13: 成正覺華嚴。彼經有此文故。又義。識性二 T2217_.59.0652c14: 乘但小乘。如實知自心眞言。四箇大乘通知 T2217_.59.0652c15: 不知故。且略之歟。問。住心論云。如實知自
T2217_.59.0652c18: 今云少有能信。又云雖自觀察是也。此就 T2217_.59.0652c19: 正約體故。二乘等云不知也。問。若爾異生 T2217_.59.0652c20: 羝羊有此義耶。答。或云。異生又分有其義。
T2217_.59.0652c27: 知前念起惡即云十信。或未得十信前有
T2217_.59.0653a02: 根知過即必改故第二心也。故宗家兩釋無 T2217_.59.0653a03: 違。疏又今文愚童凡夫許信。下文云違理 T2217_.59.0653a04: 此意矣。又云。知過必改齊賢聖第二心。例如 T2217_.59.0653a05: 釋論中覺前惡止後惡倶爲十信矣 T2217_.59.0653a06: 彼法少分等者。抄云。言彼法等者。即彼從 T2217_.59.0653a07: 縁生色最微少法也。謂阿耨○菩提但是自 T2217_.59.0653a08: 心。若離自心之外更無有似彼七微合成
T2217_.59.0653a13: 言離此心外無有一法。若言有者同於外道 T2217_.59.0653a14: 及小乘也。故言此無相菩提心中無有彼
T2217_.59.0653a17: 藐三佛陀者。三藐名正三名遍佛陀名知
T2217_.59.0653a20: 故。無上義自顯歟。或又上文釋妙吉祥云。
T2217_.59.0653a24: 云極微。○謂四方上下及於中間各一極微 T2217_.59.0653a25: 名爲七微。謂七極微互相觸著不相離名
T2217_.59.0653a28: 體無常量徳合故不越因量。名有二實。自 T2217_.59.0653a29: 類衆多各各有彼因因二極微之所生。故自 T2217_.59.0653b01: 此已後初三三合生第七子。七七合生第十 T2217_.59.0653b02: 五子。如是展轉生天地。皆名有多實。有多 T2217_.59.0653b03: 實實因之所生麟記云。言子微名有二實 T2217_.59.0653b04: 者州云。子微名能有。父母爲所有。子從 T2217_.59.0653b05: 所有以立其名。名二實也。三三合生七七 T2217_.59.0653b06: 合成等者此中意云。孫微也。有翰記云。最初 T2217_.59.0653b07: 兩兩極微合生一子。子等父母二微能生所 T2217_.59.0653b08: 生合在一處總名麁。餘之微亦然。今案 T2217_.59.0653b09: 七微合成者初三三合生第七子。子微名能 T2217_.59.0653b10: 有。父母爲所有。此乃麁塵也則小乘及外道 T2217_.59.0653b11: 所計三物在無相菩提心外以爲所破也
T2217_.59.0653b14: 無常歟。初三三合生第七子者父母極微。合 T2217_.59.0653b15: 生第三子。微是三微。又如此三三此三三合 T2217_.59.0653b16: 生第七子微卽孫微。三三合子微所生故此 T2217_.59.0653b17: 子微云孫微歟。此第七孫微位云七微合 T2217_.59.0653b18: 成也。私云。此義未詳。彼疏文勝論計執。何 T2217_.59.0653b19: 通*小乘義。故光師釋勝論劫成義云。彼執 T2217_.59.0653b20: 劫壞之時壞麁色事不壞常微。各各別住。 T2217_.59.0653b21: 劫將成時衆生業力令常極微兩兩和合 T2217_.59.0653b22: 生一麁果。量等父母。所生之麁果復兩兩 T2217_.59.0653b23: 和合共生一麁果。故復量等父母。如是展
T2217_.59.0653b26: 復最初生麁果。是若約能生但二微。若能 T2217_.59.0653b27: 所合者三微合成。何取孫微位合今七微合 T2217_.59.0653b28: 成義矣當知。今七微合成者倶舍論等佛家 T2217_.59.0653b29: 七微合成義也。故麟記云。以對向六方及中
T2217_.59.0653c03: 常耶。答。小乘意。衆微聚集色法過去謝時衆 T2217_.59.0653c04: 微散雖住法位。已謝極微更不爲劫成之 T2217_.59.0653c05: 因。有情共業引起別風而爲成劫之因。故 T2217_.59.0653c06: 倶舍論云。由諸有情業所生風能爲種子
T2217_.59.0653c09: 乘不然。不許實極微。故麟記云。若准大 T2217_.59.0653c10: 乘無實極微。但是覺惠分拆以爲極微。此 T2217_.59.0653c11: 是識心所變。非積小成大。若小乘中説有
T2217_.59.0653c14: 可云縁起而已 T2217_.59.0653c15: 次説因縁等者。抄云。因縁者所以義也。謂次 T2217_.59.0653c16: 前經説阿耨菩提心外更無一法也。次徴 T2217_.59.0653c17: 釋所以云何以故。虚空無相是菩提等此
T2217_.59.0653c20: 三密等無邊萬徳云祕密甚深之事也 T2217_.59.0653c21: 又如虚空遠離戲論等者。或云。前遍一切處 T2217_.59.0653c22: 畢竟淨等約理虚空釋之。此遠離戲論無知 T2217_.59.0653c23: 解相等依智虚空解之。故云金剛惠耳。或 T2217_.59.0653c24: 云。前釋經虚空相是菩提句。此解無知解者 T2217_.59.0653c25: 等二句。私云。一文二義。何切配矣。謂唯是心
T2217_.59.0653c28: 譬中無知等二句也。前釋又離一切下釋無 T2217_.59.0653c29: 知下。已上釋經上句也。畢竟淨等是菩提義 T2217_.59.0654a01: 故。一切相動相分別等皆知解義開曉義故。
T2217_.59.0654a06: 法非法相故云離一切相也 T2217_.59.0654a07: 唯是心自證心等者。疏第六云。正覺三昧覺 T2217_.59.0654a08: 諸法本不生故。唯是心自證心心自知心
T2217_.59.0654a24: 栗陀心也。五轉中東因中果不二冥會義也。 T2217_.59.0654a25: 發心即到初心即極之意也。此二句中且上 T2217_.59.0654a26: 句約所證故云證下句就能覺故云覺。又
T2217_.59.0654a29: 但用二句者。謂於一種第九識約能求故 T2217_.59.0654b01: 云覺約所求故云證也。謂第九識中因時 T2217_.59.0654b02: 爲因。即第九質多義即能求也。東因時爲 T2217_.59.0654b03: 果。第九干栗多義即所求也。故大師法身三 T2217_.59.0654b04: 密觀云。瑜伽經中臺上佛爲第九阿末羅 T2217_.59.0654b05: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0654b08: 子地輪。高窮法界頂故虚空即地無二 T2217_.59.0654b09: 無別也。無知解者離*字地輪無別火輪 T2217_.59.0654b10: 智惠故云無知解者。*字菩提即智惠故。 T2217_.59.0654b11: 亦無開曉者無風大也。法界横竪皆地輪故 T2217_.59.0654b12: 不居風輪風。風則地故。菩提無相者水大 T2217_.59.0654b13: 也。水無定相隨器方圓故。無定相故云 T2217_.59.0654b14: 無相。五大即*字地輪之別相。離*字地
T2217_.59.0654b17: 提無所證相無能證相亦無能所契合之
T2217_.59.0654b20: 亦無開曉句。又准疏釋非始開曉等。意少異 T2217_.59.0654b21: 歟 T2217_.59.0654b22: 我人衆生壽命者。抄云。執取自體爲我。計 T2217_.59.0654b23: 我展轉趣於餘趣爲人。計我盛衰苦樂種 T2217_.59.0654b24: 種變異相續爲衆生。計我一報命根不斷
T2217_.59.0654b27: 破壞故云金剛惠也。下引釋論云佛智惠 T2217_.59.0654b28: 疏云淨菩提心是也
T2217_.59.0654c02: 離衆相。萬像依空喩於一切法無礙也。 T2217_.59.0654c03: 合説可知矣。即此諸法已下釋下諸法無相 T2217_.59.0654c04: 等文也。菩提相釋無相二字。餘可知矣。或 T2217_.59.0654c05: 云。譬如已下皆釋下經文也。上經無虚空 T2217_.59.0654c06: 文故。或又雖擧上意下來由故爲下釋矣」 T2217_.59.0654c07: 誰尋求一切智等者。此三問中初問因句。志 T2217_.59.0654c08: 求一切智是菩提心故。次二問究竟中。初 T2217_.59.0654c09: 問隨順菩提方便後疑隨順衆生方便也。
T2217_.59.0654c13: 句釋矣。向下文古點云。誰發起彼一切智
T2217_.59.0654c16: 同虚空一切智體當何所求。云何證得菩提
T2217_.59.0654c19: 不問根句耶。答。擧初後顯中間歟。或又 T2217_.59.0654c20: 第二問根歟。能成是萬行故。又義。初問求 T2217_.59.0654c21: 菩提心之人次問依菩提心成佛之人後 T2217_.59.0654c22: 問發起菩提心之人也。尋求約加行發起 T2217_.59.0654c23: 就根本成佛約所期。皆依因句起三問 T2217_.59.0654c24: 也。意後問可在第二。故疏云。誰能發起
T2217_.59.0654c28: 自心也。或云。第三問教主也 T2217_.59.0654c29: 自心尋求菩提及一切智者。覺心云。自心尋 T2217_.59.0655a01: 求菩提及一切智可讀也。意行者自心是
T2217_.59.0655a05: 求菩提及一切可訓也。意行者自心尋求所
T2217_.59.0655a08: 者遣第三疑。雖一法只順問有三重置 T2217_.59.0655a09: 及言也。私案云。自心尋求也菩提也及一
T2217_.59.0655a12: 求。誰成菩提問答自心成菩提。誰發起一切 T2217_.59.0655a13: 智問答自心起一切智也。但初擧能求心 T2217_.59.0655a14: 顯所求菩提。後二擧所成所發之果顯能 T2217_.59.0655a15: 成能發之心。三答影略互顯故各備能所矣。 T2217_.59.0655a16: 守護經云。一切智體當於心求。一切智智及
T2217_.59.0655a19: 若一切智智即是菩提心等者。牒云何菩提 T2217_.59.0655a20: 謂如實知自心之文歟。次上云薩波若惠 T2217_.59.0655a21: 唯是自心是也。依此文起二問也。意云。一
T2217_.59.0655a25: 可得之文也。次上云無有小法出此心者即 T2217_.59.0655a26: 是也。依此文發第三問也。意云。心外無 T2217_.59.0655a27: 一法。對誰人能發此心可令至妙果者
T2217_.59.0655b01: 即成正覺義故。又能所求能所覺義異故。又 T2217_.59.0655b02: 守護經云。若此菩提相同虚空一切智體
T2217_.59.0655b05: 若法無有因縁等者。今此一行餘文反釋前 T2217_.59.0655b06: 三問意也。故守護經釋中。自然成佛已上 T2217_.59.0655b07: 注入問下故佛答言下注入答下也。所謂 T2217_.59.0655b08: 此釋以答説文推問意加轉救難也。意 T2217_.59.0655b09: 依誰因縁求一切智依誰因縁起一切智 T2217_.59.0655b10: 依何因縁爲菩提成正覺者耶。若法無因 T2217_.59.0655b11: 縁而得成者。一切衆生應不假方便自然
T2217_.59.0655b16: 正思惟爲無明因。瑜伽論。不如理作意爲
T2217_.59.0655b19: 今迷心實相即云無明故。無別能生妄法 T2217_.59.0655b20: 也。故不正思惟或華嚴經云無明或涅槃經 T2217_.59.0655b21: 爲無明因也。華嚴經二十七云。不正思惟
T2217_.59.0655b27: 通諸煩惱。○今取正起行時迷於行過。即 T2217_.59.0655b28: 行倶無明。非前發業無明支攝。言涅槃説此 T2217_.59.0655b29: 爲無明因亦無明攝者是第二意。爲無明支 T2217_.59.0655c01: 要與行倶。獨頭起者非無明支。則此一句
T2217_.59.0655c04: 種無明故。不立六有爲。守護經等雖出不 T2217_.59.0655c05: 正思惟。不増十二縁起故無相違歟。經 T2217_.59.0655c06: 云。如是二法互爲因果互相増長。不善思
T2217_.59.0655c10: 依之下文中爲令衆生知自心約方便 T2217_.59.0655c11: 遣我。可思之 T2217_.59.0655c12: 如蠶出絲等者。二譬中初譬顯一乘一心縁 T2217_.59.0655c13: 起之義後喩示三乘諸識所變之旨。或又初 T2217_.59.0655c14: 顯縁起流轉之意後示心外無法之理。故 T2217_.59.0655c15: 云當知離心之外無有一法也 T2217_.59.0655c16: 譬如人間等者。阿毘達磨經云。鬼傍生人天
T2217_.59.0655c21: 今隨義轉用類淨心。猶如眼赤見雖誤約 T2217_.59.0655c22: 明邊譬佛見矣。或又舊云一境應四心。或
T2217_.59.0655c27: 寶火譬迷自心生苦樂也。若出人見則 T2217_.59.0655c28: 應云隨人之心或以淨水。既不爾。又依彼 T2217_.59.0655c29: 經傍生見同可出之。況唯識疏中鬼見膿
T2217_.59.0656a05: 是無相。菩提者自心菩提義也。亦名一切智 T2217_.59.0656a06: 智者自心一切智義也。此心求菩提心成覺 T2217_.59.0656a07: 心起智。如是心自證心等義離縁合起縁散 T2217_.59.0656a08: 滅三乘生滅之因縁而依縁合無起縁散無 T2217_.59.0656a09: 盡不生不滅之因縁而得成就故云雖復 T2217_.59.0656a10: 離諸因縁亦非無因而得成就也矣。前述 T2217_.59.0656a11: 問意云。若法無因縁而得成者。衆生亦
T2217_.59.0656a17: 私云。心虚空菩提經云三種。未云三法。三 T2217_.59.0656a18: 道疏中出未見經文。又云心菩提智智不 T2217_.59.0656a19: 可然。若指彼何觀三法實相云即是見心 T2217_.59.0656a20: 菩提實相耶。故知。三法實相者觀三科實 T2217_.59.0656a21: 相也。經幷疏皆約蘊處界觀心實相。故云。 T2217_.59.0656a22: 次下復次世尊欲令衆生如實知自心故。
T2217_.59.0656a25: 復説十八界十二處○此三法已攝一切法
T2217_.59.0656a28: 科爲宗故云三法歟 T2217_.59.0656a29: 心不在内不在外等者。今此内外唯十二處 T2217_.59.0656b01: 歟。云但觀内外十二處故。蘊界下別明故。 T2217_.59.0656b02: 又兩本義釋中牒經文。不在内六處不在外
T2217_.59.0656b05: 門廣故。但觀者對所攝一切法云但。非遮 T2217_.59.0656b06: 蘊界歟○兩中間者。疏十五云。外境内心。
T2217_.59.0656b11: 間各可有此三也。相者相在即離合觀兩 T2217_.59.0656b12: 中間歟。中間有二。謂遮表也。即離合故。亦 T2217_.59.0656b13: 即亦離是表也。合故又非即非離。即遮也。
T2217_.59.0656b17: 蘊。述曰。有計我體即是蘊○二離蘊。即體
T2217_.59.0656b24: 黄等眞我也。守護經云。善男子一切如來説 T2217_.59.0656b25: 此心相非青非黄非赤非白非紅非紫非
T2217_.59.0656b28: 我也。今水精色云金色不男女者當非 T2217_.59.0656b29: 男女歟。又亦男亦女又不男女攝歟。法華云 T2217_.59.0656c01: 五種不男故。謂非男女無形亦男亦女二形 T2217_.59.0656c02: 歟 T2217_.59.0656c03: 然此等衆相悉從衆縁生等者。問。青黄等衆 T2217_.59.0656c04: 相是外道所計當情現無法。何云衆縁生耶。
T2217_.59.0656c07: 計我故云衆縁生歟。如三界同性也。若不 T2217_.59.0656c08: 爾者何云青實相不壞故耶或云。直於心 T2217_.59.0656c09: 法作青黄等計。我宗青黄等云縁生法。何
T2217_.59.0656c12: 用都無。何云實相不壞。當知。於依他顯形 T2217_.59.0656c13: 生我相故。約所遍計依他作此説歟。或 T2217_.59.0656c14: 遍計理無與眞如不變一際故云爾歟 T2217_.59.0656c15: 如有外道阿闍梨等者。智證大師疏抄云。外 T2217_.59.0656c16: 道阿闍梨黒月夜等可求本文。自餘小乘
T2217_.59.0656c19: 禮稱云南無不可思議功徳。俗人嘲云南無
T2217_.59.0656c22: 本不生際其心淨住生大惠光明。普照無量
T2217_.59.0656c25: 所雖異倶名淨菩提心也。心王如來者内心 T2217_.59.0656c26: 之大我。經云如來應正等覺是也 T2217_.59.0656c27: 心非欲界同性等者。智證抄云。心非欲界同 T2217_.59.0656c28: 性等者。疏云此心不與三界同性也。讀之
T2217_.59.0657a02: 對眞我。明之畢。今又約妄執故云亦是。 T2217_.59.0657a03: 而其下云此心不與三界同性也。總似釋上 T2217_.59.0657a04: 牒文。然今文但釋界非趣故有此勸歟。或 T2217_.59.0657a05: 云。三界六趣是總別異故次下云次廣分別。 T2217_.59.0657a06: 明知廣三界云天龍等也。私云。三界六趣
T2217_.59.0657a10: 界廣通善染外器中有故。光記云。然由煩
T2217_.59.0657a13: 三句通界趣總句也。廣分別者且約欲界諸
T2217_.59.0657a17: 謂非想處即是涅槃者。抄云。謂有一類外道 T2217_.59.0657a18: 得彼非想非非想處定計此最極清淨處
T2217_.59.0657a26: 性義耶。然彼天即計涅槃又彼天生諸法。 T2217_.59.0657a27: 即所計我故天趣同我歟。問。毘紐天何界天 T2217_.59.0657a28: 乎。答。弘決第十云。毘紐天亦云韋紐天 T2217_.59.0657a29: 亦韋糅天。此翻遍勝。亦遍問亦遍淨。阿含 T2217_.59.0657b01: 云是色天。倶舍云是第三禪頂天。淨影云
T2217_.59.0657b05: 三界天歟。其下能破云然此三界故 T2217_.59.0657b06: 八功徳性不與彼同等者。此水性幷寶性譬 T2217_.59.0657b07: 心性。隨器殊味遇物同色。心性隨縁而成 T2217_.59.0657b08: 界趣之義也。雖隨縁然水性寶性不與彼 T2217_.59.0657b09: 同。是不變義也。上文況令心性同於彼性
T2217_.59.0657b12: 復次世尊將欲開示等者。或云。今此釋通前 T2217_.59.0657b13: 約外道我明淨菩提心之二段文作復次 T2217_.59.0657b14: 釋也。故云故佛説言如來非青等也。普門 T2217_.59.0657b15: 示現六趣身者通四重壇也。中臺首陀會天
T2217_.59.0657b22: 人天是皆佛身也。十界圓壇寧限六凡無 T2217_.59.0657b23: 四聖耶今擧六凡顯四聖歟。凡今釋意行 T2217_.59.0657b24: 者不識因縁生故。於本尊海會顯形男女
T2217_.59.0657b27: 部衆文歟。准嘉祥義疏。龍是畜生。迦樓羅 T2217_.59.0657b28: 者此云金翅鳥。揵撻婆一云屬鬼道。一云 T2217_.59.0657b29: 屬修羅道。緊那羅是畜生道攝。緊那羅此云 T2217_.59.0657c01: 疑神。亦云人非人。其形似人而頭有一角
T2217_.59.0657c07: 歟。或約多分歟。又法華經云。爾時會中比 T2217_.59.0657c08: 丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿
T2217_.59.0657c11: 華正表四衆悟入一乘。今明四衆覩瑞歡 T2217_.59.0657c12: 喜。及諸天龍者上地六種震動表人天六道
T2217_.59.0657c15: 部中四衆是人也。八部中闕六道之中歟。法 T2217_.59.0657c16: 華會座地獄衆不來歟。嘉祥法華疏云。依
T2217_.59.0657c19: 傳漫荼羅有地獄衆。可尋決矣然輪圓具 T2217_.59.0657c20: 足壇何闕彼矣 T2217_.59.0657c21: 前説不在三處等者。或云三處者次上所擧 T2217_.59.0657c22: 三界同性義也。三界處故云三處也。故次下
T2217_.59.0657c25: 界不攝無漏無爲等故。故上釋云。但觀内
T2217_.59.0657c28: 別。例如倶舍云愚根樂三故説蘊處界三 T2217_.59.0657c29: 也。或云内外兩間云三處也。今文但擧六 T2217_.59.0658a01: 根是擧六根界顯餘十二界歟。故釋云 T2217_.59.0658a02: 乃至陰入等。今擧十八界例五陰十二入 T2217_.59.0658a03: 也 T2217_.59.0658a04: 乃至陰入諸法皆應廣説者。乃至十八界中 T2217_.59.0658a05: 今擧六根故六境六識云乃至也。陰入廣 T2217_.59.0658a06: 説者如十八界五陰十二入一一歴法可 T2217_.59.0658a07: 分別故云爾也。若不爾則陰入是略説。何 T2217_.59.0658a08: 云廣耶。又上文説内外十二處。何重示矣。 T2217_.59.0658a09: 若爾界及蘊先文無總説。何今云爲未悟 T2217_.59.0658a10: 一一分別。又倶舍云。愚根樂三故説蘊處界
T2217_.59.0658a13: 相望不定機根萬差。今爲未悟説界是望 T2217_.59.0658a14: 前十二入故不違倶舍説。又三科一一分別 T2217_.59.0658a15: 對前處内外分別故。又於前不擧陰界者 T2217_.59.0658a16: 經中前唯説處今偏説界互顯而兼陰歟。疏 T2217_.59.0658a17: 探經意云陰入廣説也。又下文中開蘊合 T2217_.59.0658a18: 處界。佛智巧妙前後影略三科開合周備矣。 T2217_.59.0658a19: 問。若爾何下文爲未悟合處界耶。答。衆生 T2217_.59.0658a20: 樂欲不同故。又名字數多迷眞實故 T2217_.59.0658a21: 爲破邊見聲聞故者。謂於不住眼界等文 T2217_.59.0658a22: 有二意。前正釋明約外道計今復次約聲 T2217_.59.0658a23: 聞邊見也。如犢子阿毘曇等者智論第一云。 T2217_.59.0658a24: 是佛法中亦有犢子比丘説。如四大和合 T2217_.59.0658a25: 有眼法如是五衆和合有人法。犢子阿毘曇 T2217_.59.0658a26: 中説。五衆不離人人不離五衆。不可説 T2217_.59.0658a27: 五衆是人離五衆是人。是五法藏第五不 T2217_.59.0658a28: 可説藏中所攝一切有語道人輩言。人一切 T2217_.59.0658a29: 種一切時一切法門中求不可得譬如兔角 T2217_.59.0658b01: 龜毛常無。復次十八界十二入五陰實有而 T2217_.59.0658b02: 此中無人。方廣道人言。一切法不生不滅。空 T2217_.59.0658b03: 無所有。譬如兎角龜毛常無。如是等一 T2217_.59.0658b04: 切論議師自守其法以爲實*語餘者妄語
T2217_.59.0658b07: 法不可説藏即我也。何云人法在彼藏耶。 T2217_.59.0658b08: 謂法字増歟。故智論但云人。又義釋無法 T2217_.59.0658b09: 字矣。或云。今人法者非人與法。人即法歟。 T2217_.59.0658b10: 猶如云眼法矣。故十二門論疏上云。犢子 T2217_.59.0658b11: 部云。四大和合有眼法。五陰和合有人法。 T2217_.59.0658b12: 今明眼從四大生則無自性。人由陰有。義
T2217_.59.0658b17: 我法倶有宗。唯識論中以非即非離我出破 T2217_.59.0658b18: 我文。又慈恩宗輪疏云。其犢子部謂補特 T2217_.59.0658b19: 伽羅非即蘊離蘊。謂實有我非有爲無爲 T2217_.59.0658b20: 然與蘊不即不離。佛説無我但無即蘊離 T2217_.59.0658b21: 蘊。如外道等所計之我悉皆是無。非無一 T2217_.59.0658b22: 分可説。不即蘊離蘊。我既不可説亦不可
T2217_.59.0658b25: 我。二障之内何障所攝。答。言煩惱如何羅 T2217_.59.0658b26: 漢起煩惱障。若所知障如何論説生空智斷。 T2217_.59.0658b27: 三藏解云。是我執故煩惱障攝。此部未得羅 T2217_.59.0658b28: 漢果時所計我相同佛在時犢子外道。由斯 T2217_.59.0658b29: 立號名犢子部。初談未成羅漢時計故
T2217_.59.0658c03: 假施設我名非實我也歟。故彼疏釋彼論 T2217_.59.0658c04: 依蘊處界假施設名云。謂我非即蘊非離 T2217_.59.0658c05: 蘊處界亦爾○但依蘊等假施設此義名
T2217_.59.0658c08: 假名則非邪見。犢子但計假名異於外道
T2217_.59.0658c11: 道已斷故。然今非即非離我依邪思惟等立 T2217_.59.0658c12: 不可説藏歟。若非分別惑何有此義。彼師 T2217_.59.0658c13: 釋難決定矣。了義燈第二云。要集云。有解。 T2217_.59.0658c14: 瑜伽四計唯有分別。此中第三倶生收。任運 T2217_.59.0658c15: 我執不計即離○今謂。瑜伽唯説分別。此 T2217_.59.0658c16: 論通二。此義可爾○又彼犢子却談未得 T2217_.59.0658c17: 聖時計者如何。不許異生身中起分別見 T2217_.59.0658c18: 由此。第三通叙通破。分別倶生於理爲勝。 T2217_.59.0658c19: 今謂。不爾若唯分別可順論文。彼立五藏 T2217_.59.0658c20: 我在第五不可説藏。豈倶生見作是計耶。 T2217_.59.0658c21: 又不得言犢子部計却談昔計。非據現計。 T2217_.59.0658c22: 理亦不爾。宗輪論中現叙彼等同計我故。 T2217_.59.0658c23: 若爾無學如何更起我執見耶。答。如前解。
T2217_.59.0658c26: 中第三者唯識三計中第三非即非離我歟。 T2217_.59.0658c27: 今謂下者要集自義也。今謂不爾等燈師能 T2217_.59.0658c28: 破也。又犢子立三聚謂。有爲聚無爲聚非二 T2217_.59.0658c29: 聚也。五法藏時開有爲聚爲三世故非二 T2217_.59.0659a01: 聚是不可説藏也。又義。犢子所計我又法執 T2217_.59.0659a02: 也。無學執我大失故。故住心論云。唯蘊無我
T2217_.59.0659a05: 部計云。今據情解妄謂爲我故叙破之。實
T2217_.59.0659a08: 智。尚不知自證。況有漏心不知自執。於自 T2217_.59.0659a09: 法執謂爲我執。故雖謂我實是法執。如彼 T2217_.59.0659a10: 瞿波阿羅漢。作聖教要實論説有我人。而實 T2217_.59.0659a11: 法執也。若嘉祥意。以有漏心言出俗者。其 T2217_.59.0659a12: 義稍似義燈釋。然彼師意難決定。故且依
T2217_.59.0659a15: 依蘊等假施設名者。於法執假施設我名 T2217_.59.0659a16: 也。又今疏第二卷中。以犢子有部兩種計 T2217_.59.0659a17: 同補特伽羅。寧於法執非立我名乎 T2217_.59.0659a18: 非見非顯現者。抄云。心體向外名能見相。 T2217_.59.0659a19: 反似外境名能現相。翻此名非見非顯
T2217_.59.0659a24: 云有識含靈。是本有佛知見義歟。若爾成實 T2217_.59.0659a25: 論又小乘攝故。可屬邊見聲聞也。依之上 T2217_.59.0659a26: 牒文。至非顯非顯現爲一具文矣。或云。彼 T2217_.59.0659a27: 初釋意。彼釋各別牒釋。何屬邊見。就中云 T2217_.59.0659a28: 今説不住諸法。是局經不住眼界等文。不 T2217_.59.0659a29: 及非見等句也。況約十住心時。既就外道 T2217_.59.0659b01: 二乘等明心不可得義。今文專約法相三 T2217_.59.0659b02: 論可明心無相歟。所謂本有佛知見性。三 T2217_.59.0659b03: 論悉有佛性之義。如是常理者。法相理佛性 T2217_.59.0659b04: 遍在之謂也。天台華嚴。同初地淨菩提心 T2217_.59.0659b05: 故。未必爲所遣也。故大師以今一段經文 T2217_.59.0659b06: 證第八心。可思之。或又本有佛知見性者。 T2217_.59.0659b07: 天台四佛知見*義。如是常理者。如先三乘 T2217_.59.0659b08: 一乘。各擧初顯後。九種住心皆所遮遣故。但 T2217_.59.0659b09: 於爲第八心證者。且無相義一分同故。雖 T2217_.59.0659b10: 證彼意終別。彼應佛四言離絶境。此法身如 T2217_.59.0659b11: 義遮情之説故。又爲能所遣無失。又安然
T2217_.59.0659b16: 知見等義。望今無相淨菩提心。遮有相世 T2217_.59.0659b17: 諦也。凡有相者。皆是虚妄者。即此意歟 T2217_.59.0659b18: 又經中自説因縁者。或云。心不住已下一段 T2217_.59.0659b19: 因縁也。謂標爲未悟者等云今復結言。復 T2217_.59.0659b20: 字起盡可局當段也。私云。今此文局當段。 T2217_.59.0659b21: 下所以下文通諸文歟。所以然者。大師以
T2217_.59.0659b24: 云言。今不爾故。准上文。何以故虚空相是 T2217_.59.0659b25: 菩提等文。明次上文因縁。今又可同彼矣。 T2217_.59.0659b26: 又今文。爲未悟重示故。更出因縁歟。次下 T2217_.59.0659b27: 一段雖徴二文。兼廣通諸段歟。三種無二 T2217_.59.0659b28: 義。同自心尋求菩提及一切智之意故。又如 T2217_.59.0659b29: 上種種入清淨門自心尋求菩提義。通上諸
T2217_.59.0659c03: 即是心等耳 T2217_.59.0659c04: 離諸妄執亦無分別者。經云。離諸分別無分
T2217_.59.0659c08: 分別也。故疏上釋云。以無妄執分別。無分
T2217_.59.0659c11: 讀之。然守護經文上疏釋分明故。若無分 T2217_.59.0659c12: 別下。遮細分別歟。合譬説畢竟淨故句。遮 T2217_.59.0659c13: 細分別故畢竟淨也。文點云。若無分別。即是
T2217_.59.0659c17: 心虚空界等者。界者性義。非世間空界色。釋 T2217_.59.0659c18: 中云虚空無垢是也。即法性空理。若不爾 T2217_.59.0659c19: 者。何云三種無二。故守護經云。此虚空性即 T2217_.59.0659c20: 心性故。如其心性即菩提性。如菩提性即
T2217_.59.0659c25: 皆爲發明自心尋求菩提義等者。實範字
T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。 T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟 T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相 T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
T2217_.59.0660a18: 云滿足矣 T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實 T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得 T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何 T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心 T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次 T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣」 T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切 T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今 T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋 T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆 T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以 T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其 T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但 T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛 T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。 T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那 T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其 T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅 T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故 T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯 T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智 T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總 T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無 T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如 T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
T2217_.59.0660b20: 摩地教故 T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如 T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今 T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅 T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。 T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可 T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。 T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若 T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何 T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩 T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守 T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故 T2217_.59.0660c16: 建治元年六月比。於高野山以傳法會 T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法 T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍 T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。 T2217_.59.0660c20: 爲後生之資糧而已
T2217_.59.0660c23: T2217_.59.0660c24: T2217_.59.0660c25: T2217_.59.0660c26: T2217_.59.0660c27: 疏卷第一之七 T2217_.59.0660c28: 經若我若我所者。五見中身見。於五蘊執我 T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我 T2217_.59.0661a01: 也謂我見顛倒縁非我五蘊。邪推度執常一 T2217_.59.0661a02: 主宰也。次我所見者。以餘法屬我身也。餘 T2217_.59.0661a03: 法者。我器我瓔珞等僮僕等也。所者所屬。 T2217_.59.0661a04: 餘法屬我物故名我所也。餘法虚假無自 T2217_.59.0661a05: 他所屬。而顛倒推度執我所也。此我見我 T2217_.59.0661a06: 所見。是身見攝也 T2217_.59.0661a07: 若能執所執者。私案。能執者能遍計依他妄 T2217_.59.0661a08: 心也。所執者當情現境上所擧我我所歟。即 T2217_.59.0661a09: 遍計所執也。或又所遍計境歟。若爾能執所 T2217_.59.0661a10: 執。如次依他能取所取歟。即依他見相二分 T2217_.59.0661a11: 也。此二分離心無境。離境無心然離心有 T2217_.59.0661a12: 境離境有心。是我我所能所取也。前二義 T2217_.59.0661a13: 中。所執爲所遍計。聖教無文。又爲我我所 T2217_.59.0661a14: 似重言。然上約我名我有義。顯前我我所 T2217_.59.0661a15: 是所執何失。例如更擧清淨我矣。守護經
T2217_.59.0661a20: 能執歟 T2217_.59.0661a21: 世尊前已廣説等者。前文中雖廣約十二處 T2217_.59.0661a22: 十八界等明心實相。猶有未解者故。再略 T2217_.59.0661a23: 明處界我我所等也又五蘊法前未明故。今 T2217_.59.0661a24: 更開説也。故知。廣説者指前心不在内已下 T2217_.59.0661a25: 文歟。亦爲等者。此釋意釋成前我説諸法等 T2217_.59.0661a26: 決了義也。非通諸文。所以上文中雖云知 T2217_.59.0661a27: 識其心。未云歴何法知識其心。故重約三 T2217_.59.0661a28: 科等法而明決了義也。故知。初釋不爲開 T2217_.59.0661a29: 會説也。後釋局我説已下故。爲決了別説 T2217_.59.0661a30: 也。初句云以下隨文釋。可通二意歟 T2217_.59.0661b01: 或説諸蘊和合中我不可得者。唯蘊無我義 T2217_.59.0661b02: 故。指諸部小乘經也。今經中若色若受想行 T2217_.59.0661b03: 識求不可得等文歟。諸法從縁生都無自性 T2217_.59.0661b04: 者。法空義故指般若等諸大乘説也。今經中 T2217_.59.0661b05: 一切分段中求不可得等文歟。分段者衆縁 T2217_.59.0661b06: 生義故。依之下疏云。乃至一切分段中求不 T2217_.59.0661b07: 可得者。即是摩訶般若等中。歴法廣明者是
T2217_.59.0661b12: 也 T2217_.59.0661b13: 然後爲説即心之印者。今此即心印有三意。 T2217_.59.0661b14: 一者法華經也故上釋指法華云。然後如來
T2217_.59.0661b17: 有二節。從如一切經中至更無別理也者。 T2217_.59.0661b18: 先擧小乘三乘漸次教開會之也。次從但 T2217_.59.0661b19: 爲薄福至祕要之藏也者。擧法華開會而 T2217_.59.0661b20: 示異今經決了也。所謂小乘三乘無決了 T2217_.59.0661b21: 義故。擧彼專述開會義故。云彼言諸法實 T2217_.59.0661b22: 相者即是此經心之實相也。又法華雖有開 T2217_.59.0661b23: 會説。異今經決了故。云今經即不如是等 T2217_.59.0661b24: 也。即與直其意異。大師釋云。餘教頓悟根熟
T2217_.59.0661b27: 故云直約等也。問。何以知法華開會説。又 T2217_.59.0661b28: 所牒經文未見其義耶。答。不能自信作佛 T2217_.59.0661b29: 之釋。正當法華不自信作佛之文。淨諸垢障 T2217_.59.0661c01: 之説。是轉四諦方等洗人法垢穢之意也。 T2217_.59.0661c02: 將護其心文。般若洮汰之謂也。時義契合然 T2217_.59.0661c03: 後爲説即心之印者。四十餘年機根調熟後。 T2217_.59.0661c04: 爲説實相印之義也。文義悉契彼經矣。但 T2217_.59.0661c05: 於經文無法華説者。經文約未開阿含般若 T2217_.59.0661c06: 等。雖明決了義。疏家爲欲顯今經決了 T2217_.59.0661c07: 勝法華故。疏擧之歟。或大師以法華同 T2217_.59.0661c08: 如實知自心故。前段我説諸法如是句兼法 T2217_.59.0661c09: 華歟。疏家探經意今文釋之歟。二者即心 T2217_.59.0661c10: 印今經也。直令知其心即心義故。故疏釋
T2217_.59.0661c13: 者。遮前漸次實相。直約已下釋成即心印 T2217_.59.0661c14: 義也。一切經中言不可簡一乘。況諸法無自 T2217_.59.0661c15: 性義。專當花嚴經故。智證疏抄釋此文云。 T2217_.59.0661c16: 今案以此明見一切諸經漸次開實。久默斯 T2217_.59.0661c17: 要之言。竝可入此漸次之門。今此經中歴大 T2217_.59.0661c18: 小諸法開示實相眞實故爲頓覺成佛入如
T2217_.59.0661c21: 心義也。淨諸垢障等。約陰界入方便令知識 T2217_.59.0661c22: 其心義。時機契合者。出生義云。大種姓根法
T2217_.59.0661c25: 示爲今經方便之義也。故上釋云。釋迦如 T2217_.59.0661c26: 來及三世佛所説法。無非爲此三句。究竟同
T2217_.59.0662a02: 行故。大師又以天台同淨菩提心故。以 T2217_.59.0662a03: 小乘三乘爲所開也。三義中前二義爲勝 T2217_.59.0662a04: 矣 T2217_.59.0662a05: 謂若分段者總擧從縁生法者。問。分段變易 T2217_.59.0662a06: 聖教常言。若言所顯。對若顯色等擧分段 T2217_.59.0662a07: 生死也。況下文擧我我所等。又處界攝無 T2217_.59.0662a08: 爲。彼等非縁生法。若爾何何爲總句乎。 T2217_.59.0662a09: 答。結文既云一切分段中。非隨一也。況復 T2217_.59.0662a10: 守護經云。謂此心性於一切相若形若顯等 T2217_.59.0662a11: 文。大師以今經文同彼文。然於一切相文。 T2217_.59.0662a12: 當今謂若分段句。一切相言豈非總句。疏 T2217_.59.0662a13: 釋以法待因縁生必有差別相故。即此意矣。 T2217_.59.0662a14: 但若言可讀如訓也。又我我所於縁生法 T2217_.59.0662a15: 所起故。無爲依他所依故。且屬衆縁生歟。 T2217_.59.0662a16: 或性宗以上爲無爲體一故。能迷妄心亦云 T2217_.59.0662a17: 遍計所執故云縁生歟。或約多分就依 T2217_.59.0662a18: 他爲總句歟 T2217_.59.0662a19: 當知一切色塵等者。有二意。一者顯形外云 T2217_.59.0662a20: 一切色塵。是表色也。取捨屈伸等非一故云 T2217_.59.0662a21: 一切。是解經境界句中。問。表色是有情攝。 T2217_.59.0662a22: 合掌打縛等令表示内心故。故慈恩釋云表
T2217_.59.0662a29: 非情者指顯形。非解境界句。況上既釋六 T2217_.59.0662b01: 塵。法境中有心心所法。寧但云非情乎。聲 T2217_.59.0662b02: 字義釋出三色證故。境界句通六塵故。且 T2217_.59.0662b03: 除之也。又内身者。頌疏十一云。第二内外 T2217_.59.0662b04: 門。自身名内。所餘他身非情名外。或約十
T2217_.59.0662b09: 等有發心修行義故云爾。二者青黄長短等 T2217_.59.0662b10: 二十種色。對顯形云一切色塵也。其體雖
T2217_.59.0662b13: 法境中今取極略極迥等。而非取心心所 T2217_.59.0662b14: 等歟。下五蘊有情故。情非情相對。若不爾 T2217_.59.0662b15: 似繁重歟。守護經云。謂此心性於一切相。 T2217_.59.0662b16: 若形若顯若復色蘊受想行識。若復色塵聲 T2217_.59.0662b17: 香味觸。若有執受若無執受。若十二入若十
T2217_.59.0662b20: 可思之。或書寫誤歟。般若寺抄云。蘊處界 T2217_.59.0662b21: 中及三界男女顯色形色迥色表色中。皆不
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟 T2217_.59.0662b25: 眞心歟。答。可妄心歟。所以然者。凡今宗意 T2217_.59.0662b26: 雖直約諸法令識其心。爲令觀心易成。 T2217_.59.0662b27: 且指一念妄心也。謂於三科簡却界入。復 T2217_.59.0662b28: 於五蘊中。除四蘊取識蘊。從麁至細漸略 T2217_.59.0662b29: 義豈眞心乎。又蘊不攝無爲性相所判故。天 T2217_.59.0662c01: 台指要釋一念三千云。的指一念。即三法 T2217_.59.0662c02: 妙中特取心法也。應知心法亦就迷就事
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故 T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論故。云 T2217_.59.0662c07: 遠離戲論也。此三諦即字有空不生三義 T2217_.59.0662c08: 故。云至於本不生際也。此一念三諦義同天 T2217_.59.0662c09: 台一念三千。故大師以如實知自心證第八
T2217_.59.0662c12: 千中生陰二千爲正。國土一千屬依。依正 T2217_.59.0662c13: 既居一念一心。豈分能所。雖無能所依正
T2217_.59.0662c16: 依圓不通我歟。百法論云。何等一切法。云
T2217_.59.0662c19: 矣 T2217_.59.0662c20: 如長爪梵志等者。智論第一云。舍利弗舅 T2217_.59.0662c21: 摩訶倶絺羅。與姉論義不如婦。倶絺羅思 T2217_.59.0662c22: 惟。非姉力必懷智人。未生乃爾。及生長如 T2217_.59.0662c23: 何生憍慢心。出家作梵志入南天竺。始讀 T2217_.59.0662c24: 經書自誓願言。我不剪抓讀十八種經書。 T2217_.59.0662c25: 人見抓長號長爪梵志。是人以種種經書智 T2217_.59.0662c26: 惠力故。摧伏諸論師已直向佛所。面語佛 T2217_.59.0662c27: 言。瞿曇我一切法不受。佛問長爪。汝一切 T2217_.59.0662c28: 法不受。是見受不。佛所質義。汝已飮邪見 T2217_.59.0662c29: 毒言一切法不受。是見汝受不。爾時長爪 T2217_.59.0662c30: 梵志。如好馬見鞭影即覺便著正道。愧慚 T2217_.59.0663a01: 低頭如是思惟。佛置我兩處負門中若我 T2217_.59.0663a02: 説是見我受。是負處門麁故衆多人所共知。 T2217_.59.0663a03: 云何自言一切法不受今受是見。此現前妄 T2217_.59.0663a04: 語。是麁負處門。衆人所共知。第二負門細。 T2217_.59.0663a05: 我欲受之以少有知者故作是念已答佛 T2217_.59.0663a06: 言。瞿曇一切法不受。是見亦不受。佛語梵 T2217_.59.0663a07: 志。汝不受一切法。是見亦不受則無所受。 T2217_.59.0663a08: 與衆人無異。何生憍慢。長爪自知負處即
T2217_.59.0663a11: 處故擧不受答。今約彼意許故而受是 T2217_.59.0663a12: 見。論云我顯受之。可思之 T2217_.59.0663a13: 今亦如是取著觀空等者此文有二意。一云 T2217_.59.0663a14: 以前外道清淨計類例長爪見也。如者譬 T2217_.59.0663a15: 喩義也。疏第二。以觀空智惠不離斷常同
T2217_.59.0663a18: 空智歟。然二義中前義爲勝。生是清淨想者 T2217_.59.0663a19: 依經清淨文故彼豈行者想乎。況長爪見不 T2217_.59.0663a20: 計涅槃之故。即於以下明行者觀心也」 T2217_.59.0663a21: 即是摩訶般若等者。釋經乃至言也。上雖 T2217_.59.0663a22: 擧我我所二科法未示六度萬行等故
T2217_.59.0663a26: 云六度等讓彼矣。如於陰界入等文非指般 T2217_.59.0663a27: 若所明乎。答。陰界入義亦雖大品所明。彼 T2217_.59.0663a28: 義既讓毘曇故。今以彼爲例而指大品六 T2217_.59.0663a29: 度萬行也。當知句端此意矣。況所牒既乃至 T2217_.59.0663b01: 以下句。不可通上三科也。一切分段句雖 T2217_.59.0663b02: 通三科。今約六度萬行邊故。一切總持三 T2217_.59.0663b03: 昧者疏第十二云。百八三昧五百陀羅尼門
T2217_.59.0663b06: 者。外道謂世間爲常樂我淨爲四。二乘謂
T2217_.59.0663b13: 復次如聲聞等者。或云。此文大分二段。謂祕 T2217_.59.0663b14: 密頓悟二門也。上文雖明此意未分祕密 T2217_.59.0663b15: 頓悟二門故。今更分別此二義也。或云。此
T2217_.59.0663b19: 得。或説諸法從縁生都無自性。彼言諸法
T2217_.59.0663b22: 也。未必開會義矣。所以對聲聞我不可得 T2217_.59.0663b23: 而明眞言心不可得又對三乘漸修而顯眞 T2217_.59.0663b24: 言頓悟也。或又次上釋陰界入義讓毘曇六 T2217_.59.0663b25: 度萬行等指般若。今釋對毘曇顯祕要義 T2217_.59.0663b26: 對般若示頓悟旨矣。戒定智惠者般若所 T2217_.59.0663b27: 説六度等故。問。不可得言雖同我與心其體 T2217_.59.0663b28: 別。何爲例准乎。答。心上執遮之准我不可 T2217_.59.0663b29: 得歟。猶如三無性矣。問。依圓無性空其 T2217_.59.0663c01: 體若爾今又心體可空乎。答。彼無性體空執 T2217_.59.0663c02: 空兩門諍歟。然雖體空所遣是所執故。今又 T2217_.59.0663c03: 遮情門故。當執空義歟。若約第四重無相 T2217_.59.0663c04: 者體空義何無矣
T2217_.59.0663c07: 在見道位中。法眼淨又見道得益故。倶舍云。 T2217_.59.0663c08: 修道位中近菩提位助覺勝故説七覺増。 T2217_.59.0663c09: 見道位中速疾而轉道行勝故説八聖道増
T2217_.59.0663c14: 法眼淨小乘得益。何下云大菩提道中得法 T2217_.59.0663c15: 眼淨乎。答。法華經既有法眼淨益。何但小 T2217_.59.0663c16: 乘矣。今經意初地法明道云法眼淨。除蓋障 T2217_.59.0663c17: 三昧云遠塵離垢歟。又設雖法眼淨非法 T2217_.59.0663c18: 明道。此位得彼益歟。疏下文中以初地法 T2217_.59.0663c19: 明道類聲聞見道。故嘉祥義疏云。法眼淨有 T2217_.59.0663c20: 二。一者小乘是初果。二大乘是初地。此難
T2217_.59.0663c25: 眼淨。是小乘而聞大乘。作悟小果者。有人
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經遠劫故。故
T2217_.59.0664a05: 乘密云一乘。故疏第九云。略説法有四種。
T2217_.59.0664a10: *故疏第二釋第二劫行云。人法二空之相
T2217_.59.0664a13: 頼耶乃至覺自心時。約心之影像本不生
T2217_.59.0664a16: 疏等意約天竺流傳宗故不許顯一乘歟。 T2217_.59.0664a17: 私云。漸頓雖異所到一處。故第二卷云。舟車
T2217_.59.0664a21: 自心而漸次實相門故云心影像無失。又 T2217_.59.0664a22: 三乘者小乘三乘一乘也。例如云通達三乘 T2217_.59.0664a23: 矣。心之影像者相似觀智。是初地淨菩提心 T2217_.59.0664a24: 眞證觀智之影像故歟。猶如釋論三賢相似 T2217_.59.0664a25: 觀智菩薩云幻化影像菩薩。今名即心幻即 T2217_.59.0664a26: 此意矣。又義。三乘教談諸識所變影像故 T2217_.59.0664a27: 云爾也 T2217_.59.0664a28: 入佛智惠有無量方便門等者。顯密相對也。 T2217_.59.0664a29: 下文擧喩中。冶人消石成金。神通者土木 T2217_.59.0664b01: 即成金。此意矣故守護經釋云。凡餘顯家入 T2217_.59.0664b02: 佛智惠有無量方便門。今此宗菩薩直以淨 T2217_.59.0664b03: 菩提心爲門。若入此門即是初入一切如
T2217_.59.0664b06: 經法明道也。一切如來境界者。彼經一切智 T2217_.59.0664b07: 智諸佛境界。甚深三昧即今經除蓋障三昧 T2217_.59.0664b08: 也 T2217_.59.0664b09: 如彌勒開樓閣門等者。出華嚴經中具如先 T2217_.59.0664b10: 引 T2217_.59.0664b11: 生大惠光明等者。三句釋法明道三字也。謂 T2217_.59.0664b12: 法者所照法性。明者能照智明也。行者起大 T2217_.59.0664b13: 惠而照法性。是行者所修行也。以此行見 T2217_.59.0664b14: 古佛所行之道故。故起信論云。謂一切諸
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立 T2217_.59.0664b18: 名心名之道故。意取道故。爲所照也。彼上 T2217_.59.0664b19: 文凡夫二乘不見古佛所行路。簡彼而云 T2217_.59.0664b20: 見心明道故知意取道也。今三字各別釋 T2217_.59.0664b21: 故以明爲能照耳。或心法並擧故疏第五 T2217_.59.0664b22: 云。若入此淨菩提門則見心法明道。所謂
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以覺心 T2217_.59.0664b26: 自本不生際故。其心能生普照法性。以大 T2217_.59.0664b27: 惠光明而見諸佛所行之道。故其心名法
T2217_.59.0664c01: 明道即得除蓋障定故。云煩惱業苦皆悉除 T2217_.59.0664c02: 滅歟。問。經云。菩薩住此修學等。疏云小用 T2217_.59.0664c03: 功力等住法明道。後更修而非云得三昧 T2217_.59.0664c04: 耶。答。除蓋障定名依除五蓋障。然五蓋障 T2217_.59.0664c05: 或云不入佛法或云不得聽法。若不除彼 T2217_.59.0664c06: 障云何得法明道。又明暗相違法。住法明 T2217_.59.0664c07: 道位蓋障猶存。但經疏文者雖定惠倶時且 T2217_.59.0664c08: 約三昧邊爲顯頓悟義遮如常遠劫漸修 T2217_.59.0664c09: 云不久小功也。故經下文云。住此除一切 T2217_.59.0664c10: 蓋障菩薩信解力故不久勤修滿足一切佛
T2217_.59.0664c13: 釋云若諸菩薩如是了知即得成就第一清
T2217_.59.0664c22: 嚴住心也。若配餘教者等覺位行相耳。問。 T2217_.59.0664c23: 以何可知此等覺位也。答。即説五障也。
T2217_.59.0664c26: 分證位也。第二卷中菩提心爲因判初地。故 T2217_.59.0664c27: 又第七釋云。到修行地即是淨菩提心初法
T2217_.59.0665a01: 蓋障三昧位云。得此三昧者名爲地前三
T2217_.59.0665a06: 終譬從妄起煩惱業苦。又合中八萬四千煩 T2217_.59.0665a07: 惱也。從以明燈至塗相譬菩薩住此道時。 T2217_.59.0665a08: 合中因淨至三昧是也。從其人至喜樂譬 T2217_.59.0665a09: 清淨除滅也。合中見八萬至門故是也。合 T2217_.59.0665a10: 中小用功力者釋經修學不久勤苦。合譬中 T2217_.59.0665a11: 良醫診之引至傷處也。但彼知識教誘此自 T2217_.59.0665a12: 修行功。自他雖異倶除障法明縁力也。故知 T2217_.59.0665a13: 准譬説意小功力是非法明以後之行也」 T2217_.59.0665a14: 是中障有五種等者。此五障釋經一切蓋障 T2217_.59.0665a15: 也。故知一切蓋障言通五障總名也。然理趣
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。 T2217_.59.0665a19: 般若寺抄五障中注前三云。以上煩惱障也。
T2217_.59.0665a22: 五障雖一人所具。且令人易知故約別人
T2217_.59.0665a25: 邊立之後二障依等流増上果開之歟。謂 T2217_.59.0665a26: 法障不得聽法。依障法之縁。第五妨修般 T2217_.59.0665a27: 若依差他道機。皆今生果似前業故。故唯 T2217_.59.0665a28: 識疏第八云。或似先業後果隨轉者。即無記 T2217_.59.0665a29: 果與自業相似與不善爲同類也。唯此 T2217_.59.0665b01: 一法非餘。皆是假説。實増上果。然假名等 T2217_.59.0665b02: 流。非同性果故。以異性法非同類故。由 T2217_.59.0665b03: 令他命短自命亦短相似之義假名等流
T2217_.59.0665b06: 所感故。故知實是生障攝理趣釋中以法障 T2217_.59.0665b07: 攝餘二障開合隨宜歟。又依華嚴地持等 T2217_.59.0665b08: 約引滿果開立歟 T2217_.59.0665b09: 謂根本煩惱等者。疏第二云。由無明故生
T2217_.59.0665b13: 成八萬四千也。倶舍論。以十煩惱爲本展 T2217_.59.0665b14: 轉開増成八萬四千也 T2217_.59.0665b15: 造諸重罪者。疏第十七云。如聲聞有四重 T2217_.59.0665b16: 禁戒於此中乃至是偸蘭遮非重禁也○ T2217_.59.0665b17: 如前三世無障礙戒中。先令不捨三寶又
T2217_.59.0665b23: 未發心眞言行人不可犯四重矣 T2217_.59.0665b24: 無暇之身者。八無暇之身也。即八難也。故梵 T2217_.59.0665b25: 網古迹下云八難者有説八無暇也。謂三惡 T2217_.59.0665b26: 趣北州長壽天生盲生聾世智辨聰佛前佛 T2217_.59.0665b27: 後。彼無修道故名八無暇亦名爲難。彼是
T2217_.59.0665c01: 間。無佛道修行之餘暇義歟。無垢稱經第 T2217_.59.0665c02: 五云。七以説除八無暇法普攝一切無眼有
T2217_.59.0665c06: 問義正憶念。説法人懈惰不欲爲説。當知 T2217_.59.0665c07: 是菩薩摩訶薩摩事也。須菩提。説法之人心 T2217_.59.0665c08: 不懈惰欲令書持般若波羅蜜聽法者不 T2217_.59.0665c09: 欲受之。二心不和。當知是爲魔事○釋 T2217_.59.0665c10: 云。一切有爲法因縁和合故生。衆縁離則無 T2217_.59.0665c11: ○聽法人信等五善根發故欲書持般若乃
T2217_.59.0665c14: 知者修般若也。今障彼故云所知障歟。聽 T2217_.59.0665c15: 聞正法是十法行隨一。故中邊論云。講説聽 T2217_.59.0665c16: 聞讀誦書寫供養轉施思惟受持修習十修法
T2217_.59.0665c19: 欲令書持般若。弟子信等五善根鈍不發 T2217_.59.0665c20: 故著世間樂故不欲受書持乃至正憶念。 T2217_.59.0665c21: 少多聽受讀誦不能究竟成就故。但名聽
T2217_.59.0665c24: 魔事品也。例如淨影之釋云七漏之義如 T2217_.59.0665c25: 七漏經。涅槃經説七漏故云爾耳 T2217_.59.0665c26: 去來睡寤等者。問。睡眠是第六識有漏心相 T2217_.59.0665c27: 應法。淨菩提心第八無漏心。何倶起。又昧 T2217_.59.0665c28: 略爲性障觀爲業。豈與大惠倶起。又唯欲 T2217_.59.0665c29: 界繋法非定相應。何與除障三昧相應。又
T2217_.59.0666a03: 不倶起矣。餘師釋非今五蓋障歟。准相宗 T2217_.59.0666a04: 八地已上第六識純無漏。七地以前通有漏 T2217_.59.0666a05: 心故可有睡眠歟。智論七十三明阿毘拔 T2217_.59.0666a06: 致菩薩云。復次須菩提。菩薩摩訶薩乃至夢
T2217_.59.0666a09: 歟 T2217_.59.0666a10: 即與諸佛菩薩同等住者。謂初地淨菩提心 T2217_.59.0666a11: 位得佛智一分故云爾。故釋論云。初地菩 T2217_.59.0666a12: 薩内得正智外得後智。一分智用與如來
T2217_.59.0666a15: 也。尤可約智體也。況菩提心論明十六大 T2217_.59.0666a16: 生。又約月體圓闕耶。答。若依月體無増減 T2217_.59.0666a17: 義。具縛猶同等。何云分同。次下然亦明漸漸
T2217_.59.0666a20: 菩提心論。彼約月體増減故云圓滿無礙。 T2217_.59.0666a21: 今云明漸漸増。彼此意殊歟。或又彼論云。其
T2217_.59.0666a24: 下譬分滿倶擧法但示究竟。法譬互顯歟。或 T2217_.59.0666a25: 又亦字所顯體位許一分明用歟。或云。若 T2217_.59.0666a26: 約本有邪定猶具始覺智用起時本覺智體 T2217_.59.0666a27: 分顯故。體用倶得佛名歟。或理云體智總 T2217_.59.0666a28: 爲用歟 T2217_.59.0666a29: 乃至第十五日等者。智論九十四云。如月 T2217_.59.0666b01: 十五日。雖同爲月。十四日不能令動大海 T2217_.59.0666b02: 水潮。菩薩亦如是。雖有實智惠清淨。不能 T2217_.59.0666b03: 具足諸佛法故不能動一切十方衆生。月 T2217_.59.0666b04: 十五日光明盛滿時能令大海水潮。菩薩成 T2217_.59.0666b05: 佛亦如是。放大光明能照十方國土衆生
T2217_.59.0666b10: 界是大小乘所判。且就欲界判三十六處 T2217_.59.0666b11: 歟。倶舍論云。地獄傍生鬼人及六欲天名
T2217_.59.0666b14: 外開八中州故成三十六處。具如先辨矣」
T2217_.59.0666b20: 也 T2217_.59.0666b21: 如釋論道種智中廣明者 T2217_.59.0666b22: 非但意根等者。上云復由意根淨解語言
T2217_.59.0666b26: 兼下故。或前文復由意根淨者非不互用 T2217_.59.0666b27: 故重釋成也。或今經不立地前位故初地 T2217_.59.0666b28: 皆得歟。法華論云。諸凡夫人以經力故得 T2217_.59.0666b29: 勝根用。未入初地位乃至一一根中悉能
T2217_.59.0666c04: 六根從初住得之。今教不立地前故初地 T2217_.59.0666c05: 得之歟。問。諸根互用方如何。答。唯識樞要 T2217_.59.0666c06: 有二師義。初師又有二義。一云一一識體
T2217_.59.0666c14: 復次如上所説等者。此爲釋經文諸佛護持 T2217_.59.0666c15: 句云復次也。但六徳次第相釋。是預諸佛 T2217_.59.0666c16: 外護專依具内徳故。悉唱上内徳而爲外 T2217_.59.0666c17: 護來由故。非爲重顯上六徳鉤鎖歟。或 T2217_.59.0666c18: 又成前起後歟 T2217_.59.0666c19: 發五神通者。問。法明道菩薩五蓋三妄已斷。 T2217_.59.0666c20: 何但五通不發漏盡通。依之大品經往生品
T2217_.59.0666c23: 何教謂於自乘果可得漏盡故。依之疏第 T2217_.59.0666c24: 十二云。此五通即是八地菩薩自在之用。比
T2217_.59.0667a01: ○現身獲得五神通漸次修練不捨此身進
T2217_.59.0667a04: 六漏盡通有二種。一漏習倶盡二漏盡而習 T2217_.59.0667a05: 不盡。習不盡故云皆得五通。漏盡故云住
T2217_.59.0667a08: 實是五通。習未盡故。當知案顯密諸經論 T2217_.59.0667a09: 意於因位不可得六通。但二乘得六通 T2217_.59.0667a10: 約自教談也。依人執漏盡故 T2217_.59.0667a11: 復次行者以内具等者。自下釋經雖處生死 T2217_.59.0667a12: 等文也。此文鉤鎖上文作釋此菩薩内具 T2217_.59.0667a13: 六徳外被諸佛護持故。處生死不染煩 T2217_.59.0667a14: 惱而成利衆生事也。常在無間獄中者容有 T2217_.59.0667a15: 説歟。例如論中云常在人天及乃至身命 T2217_.59.0667a16: 而不悋惜。或云。處於生死而無染著等者金 T2217_.59.0667a17: 剛薩埵五祕密曼荼羅也。今淨菩提心即初 T2217_.59.0667a18: 地金剛薩埵位故。處於生死是不住涅槃義。 T2217_.59.0667a19: 而無染著者不住生死也。同一月輪同一蓮 T2217_.59.0667a20: 臺更問矣 T2217_.59.0667a21: 住無爲戒者。疏第十八云。有爲戒者此是修 T2217_.59.0667a22: 行方便故云有爲戒也。然無爲戒者即是本 T2217_.59.0667a23: 性戒非是修成。對此有所行方便故言有
T2217_.59.0667a26: 淨身故須行之。尸羅。二者沒栗多。尸羅 T2217_.59.0667a27: 戒有二。謂本性戒及制戒也。性戒謂淨諸 T2217_.59.0667a28: 根。今沒栗多須成就故制之也○是長時所
T2217_.59.0667b02: 須持。今持明戒梵語沒栗多。此譯云制戒。
T2217_.59.0667b05: 者今制戒*歟。無爲戒是性戒。故十八云。由 T2217_.59.0667b06: 住有爲具惠方便能得如來無上吉祥無
T2217_.59.0667b12: 提心豈有爲乎。況今制戒云有時願之戒。然 T2217_.59.0667b13: 疏第五釋三昧耶戒云。又對二乘律儀有
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b19: 靜○是則由大慈悲行願故自然離十不善 T2217_.59.0667b20: 心離十不善業即受調伏戒。由離其怨心 T2217_.59.0667b21: 故心中得心清涼寂靜是則尸羅之戒。亦是
T2217_.59.0667b24: 尸羅非。尸羅惡名惡尸羅。古人解曰。尸羅
T2217_.59.0667b27: 警策三業遠離縁非明其因也。如古所 T2217_.59.0667b28: 傳防非禁惡以解於戒然戒通善惡。律儀 T2217_.59.0667b29: 亦然。不可偏擧以釋戒義。如經論中多從
T2217_.59.0667c03: 律儀以殺爲戒。但對境名戒。通禁名律
T2217_.59.0667c06: 師釋就善戒故勿違諸義耳。戒序疏中各 T2217_.59.0667c07: 出二梵名。尸羅名同。南山釋中出三名。序 T2217_.59.0667c08: 二名外擧波羅提木叉。疏中沒栗多餘師釋 T2217_.59.0667c09: 無耳 T2217_.59.0667c10: 如是獲得除蓋障三昧時等者。疏第十七云。 T2217_.59.0667c11: 又定惠等合爲一。名爲等引。能住如此眞
T2217_.59.0667c14: 昧是尸羅故引之 T2217_.59.0667c15: 要由白四羯磨者。羯磨經云。白四羯磨三十
T2217_.59.0667c23: 某甲從某甲求受具足戒。此某甲今從僧 T2217_.59.0667c24: 乞受具足戒某甲爲和尚。某甲自説清淨 T2217_.59.0667c25: 無諸難事。年滿二十。三衣鉢具。若僧時到 T2217_.59.0667c26: 僧忍聽授某甲具足戒某甲爲和尚。白如 T2217_.59.0667c27: 是。大徳僧聽。此某甲從某甲求受具足戒。 T2217_.59.0667c28: 此某甲今從僧乞受具足戒。某甲爲和尚。 T2217_.59.0667c29: 某自説清淨無諸難事。年滿二十。三衣鉢 T2217_.59.0668a01: 具。僧今授某甲具足戒某甲爲和尚。誰諸 T2217_.59.0668a02: 長老忍僧與某甲授具足戒某甲爲和上
T2217_.59.0668a07: 不忍者説三度説云三羯磨也。古師第三羯 T2217_.59.0668a08: 磨之説字時云發戒體也。新師如是持之 T2217_.59.0668a09: 持下云得戒也 T2217_.59.0668a10: 方始得生等者。聲聞戒是作一白三羯磨。第 T2217_.59.0668a11: 三羯磨時始得戒體。然方便守護而至盡形 T2217_.59.0668a12: 壽。壽盡戒體隨亡。若犯不至盡壽。或污戒 T2217_.59.0668a13: 或捨戒污捨者。或云。戒體雖相續不増 T2217_.59.0668a14: 長云污戒。戒體已失不相續云捨戒*也。 T2217_.59.0668a15: 或云。戒體雖相續不増長云捨戒。衰微 T2217_.59.0668a16: 云污戒也。彼顯乘菩薩戒雖盡未來際若 T2217_.59.0668a17: 有犯縁污捨。又有始得。今無爲戒是本性 T2217_.59.0668a18: 戒而非師受故云不由他得。非始發無表 T2217_.59.0668a19: 故云非造作法也。若雖有犯縁更無污捨 T2217_.59.0668a20: 故云常無失犯。故下疏云三世無障礙智戒 T2217_.59.0668a21: 也。問。大小顯密諸戒受持作法是同。所以三 T2217_.59.0668a22: 種戒同對五師受之。和尚羯磨教授證戒同 T2217_.59.0668a23: 法也。但聲聞具戒依現前僧而受之。顯菩
T2217_.59.0668a26: 爲教授十方諸佛爲證戒十方菩薩爲同
T2217_.59.0668b01: 然後爲授三世無障礙智戒。此受菩薩戒
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b09: 持作法耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b14: 證無漏清淨法戒方可入禪門。入禪門已 T2217_.59.0668b15: 要須誦此陀羅尼。陀羅尼者究竟至極同於 T2217_.59.0668b16: 諸佛乘法悟入一切智海。是名眞法戒也。 T2217_.59.0668b17: 此法祕密。不令輒聞。若欲聞者先受一陀
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。 T2217_.59.0668b22: 准此釋。十重禁即似非三昧耶戒矣。又疏 T2217_.59.0668b23: 第十七云。如三世無障礙戒中先令不捨 T2217_.59.0668b24: 三寶又令不捨菩提之心。此即菩薩眞四 T2217_.59.0668b25: 重禁也。若菩薩不生如是心捨離於佛。
T2217_.59.0668b28: 云何十耶。其四如前所説。更有六重也。幷
T2217_.59.0668c02: 未詳。又灌頂文云。如聲聞菩薩戒有四重 T2217_.59.0668c03: 十重。三昧耶戒亦有之。然其名同義趣 T2217_.59.0668c04: 別。何者聲聞菩薩四重如常。今此戒四重者
T2217_.59.0668c08: 云戒或云智或云定無違。故疏中或云法 T2217_.59.0668c09: 佛自然智或云能住等引即住佛戒又云四 T2217_.59.0668c10: 重禁等也。又菩提心論云。勝義行願三摩地
T2217_.59.0668c13: 名三昧耶。唐翻平等。言平等者身語心三
T2217_.59.0668c16: 業畢竟不生法性自爾常無動作。是名無爲
T2217_.59.0668c19: 三密平等即戒體。依法不平等故起惡。三 T2217_.59.0668c20: 密平等故衆惡即徳云戒歟。但戒序釋者且 T2217_.59.0668c21: 爲別三學一往釋歟。非謂不令戒攝也。 T2217_.59.0668c22: 戒序四重十重名同義別者四重及十重數名 T2217_.59.0668c23: 歟。一一名體顯密大異故。顯四重是婬盜殺 T2217_.59.0668c24: 妄也。密四重者捨三寶捨菩提心等也。十重 T2217_.59.0668c25: 又顯出梵網經。密見大疏等。又禪要中但 T2217_.59.0668c26: 明十重與疏異。戒序中四重十重別擧。四 T2217_.59.0668c27: 重異經疏十重同禪要。瑜伽中擧菩薩不 T2217_.59.0668c28: 共四重梵網十重禁中。初四共四重。後四不 T2217_.59.0668c29: 共四重。大日經中明謂謗諸法捨離菩提心 T2217_.59.0669a01: 慳悋惱害衆生四重矣。經疏及序等四重不
T2217_.59.0669a05: 世天亦有十善戒。今佛復説菩薩十善戒。 T2217_.59.0669a06: 有何差別*耶。隨上中下智所觀自成種
T2217_.59.0669a12: 善戒云。先受此戒已住斯學處然後令聞 T2217_.59.0669a13: 如來之祕密之行。此戒未造漫荼羅法前即
T2217_.59.0669a16: 也。持是隨戒。謂持有二。作持止持也。犯又 T2217_.59.0669a17: 有二。作犯止犯也。作自恣布薩云作持。翻 T2217_.59.0669a18: 之云止犯。止殺盜等云止持。翻之云作 T2217_.59.0669a19: 犯*也。失者捨義。失捨戒體故即捨戒義 T2217_.59.0669a20: 也。犯者破義。通污及捨。故知犯廣失狹也。 T2217_.59.0669a21: 准瑜伽論。苾芻五衆律儀五縁故捨。一由
T2217_.59.0669a24: *棄捨衆同分故。近事戒有三種捨縁。前五 T2217_.59.0669a25: 中第一四五也。但第一前苾芻必對人作法 T2217_.59.0669a26: 捨此不作法自捨爲異。近住戒有三縁。一
T2217_.59.0669b03: 云。若諸菩薩毀犯四種他勝處法數數現行 T2217_.59.0669b04: 都無慚愧深生愛樂見是功徳。當知説名 T2217_.59.0669b05: 上品纒犯。非諸菩薩暫一現行他勝處法便 T2217_.59.0669b06: 捨菩薩淨戒律儀。不同聲聞一犯即捨。又 T2217_.59.0669b07: 上纒犯雖失淨戒經説即懺亦得重受。不 T2217_.59.0669b08: 同聲聞如斬頭者現身不能復入僧數
T2217_.59.0669b11: 也。暫一現行者非數數故闕初縁義歟。所 T2217_.59.0669b12: 謂行殺盜等依四縁具闕分上中下纒也」 T2217_.59.0669b13: 制止八顛等者。鈔云。疏制止八倒者。八者外 T2217_.59.0669b14: 道謂世間爲常樂我淨爲四。二乘謂永寂 T2217_.59.0669b15: 爲涅槃則無常樂我淨復爲四倒。若謂二乘 T2217_.59.0669b16: 無常樂我淨之四徳。此約與也。若奪二乘既 T2217_.59.0669b17: 不如實。以其漫該如蟲食木偶得成字 T2217_.59.0669b18: 故況。不了生死實相即是涅槃。安能離於
T2217_.59.0669b21: 也。依抄所釋本顛字可倒字歟。遠離二邊 T2217_.59.0669b22: 者二邊斷常二邊。即邊見也。前八倒是邪見 T2217_.59.0669b23: 攝歟。所謂住無爲戒有二徳。一實智増明 T2217_.59.0669b24: 二逮見中道。謂依實智増明故制止八倒 T2217_.59.0669b25: 依逮見中道故遠離二邊也。又梵網經上 T2217_.59.0669b26: 云。是十戒體性制止八倒。一切性離一切道
T2217_.59.0669c01: 第八住心也。然彼云一道清淨文義自冥。故 T2217_.59.0669c02: 大師彼經開題云。一一章段歎一道清淨教
T2217_.59.0669c05: 善男子。謂四倒者。於非苦中生於苦想苦 T2217_.59.0669c06: 生樂想無常常想常無常想無我我想我無 T2217_.59.0669c07: 我想淨不淨想不淨淨想。是名顛倒。乃至迦 T2217_.59.0669c08: 葉菩薩白佛言。世尊。我從今日始得正 T2217_.59.0669c09: 見。世尊。自是之前我等悉名邪見之人也
T2217_.59.0669c12: 道四倒也。故云凡夫二乘不能決擇等也。是 T2217_.59.0669c13: 中惠不正等者。准此文今邪見可通五見 T2217_.59.0669c14: 歟。五見皆正見所離故。又百法論中五見總 T2217_.59.0669c15: 云不正見。故筆削記第一云。心行理外總 T2217_.59.0669c16: 名邪見。非但不信因果而已。此乃凡夫外 T2217_.59.0669c17: 道二乘但名爲邪。故迦葉言。我等自此已前
T2217_.59.0669c25: 也。故識論第六云。三邪見。謂謗因果。作 T2217_.59.0669c26: 用實事及非四見諸餘邪執。如増上縁名義
T2217_.59.0669c29: 本法之中即見理不正順邪道者皆是也。 T2217_.59.0670a01: ○若謂無果無因即壞三寶四諦法。今盡
T2217_.59.0670a04: 攝受方便學處。皆爲成就如來清淨智惠 T2217_.59.0670a05: 於一念中了達三世諸法無罣礙故。其有 T2217_.59.0670a06: 住斯戒者乃至初見心明道時。即有如是 T2217_.59.0670a07: 不思議勢分。以此戒親能發生佛惠。又對 T2217_.59.0670a08: 二乘律儀有限量故。以三世無障礙智爲
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自 T2217_.59.0670a12: 證之智。昔所未聞未知之法自然了了現前
T2217_.59.0670a15: 即非智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a18: 願欲得薩婆若。魔來欲壞作是言。是薩婆 T2217_.59.0670a19: 若空無有所有。但諸師誑汝耳○諸法者 T2217_.59.0670a20: 六波羅蜜等。趣薩婆若。是法亦空薩婆若亦 T2217_.59.0670a21: 空無所有相。是中無得薩婆若者。汝唐受
T2217_.59.0670a24: 未説六度歟。或引智論六十云佛言説有 T2217_.59.0670a25: 所得般若婆羅蜜是爲相似般若波羅蜜之 T2217_.59.0670a26: 文而爲今證。此又不可。眞佛所説未魔所 T2217_.59.0670a27: 説矣。起信論云。則爲諸魔外道鬼神之所 T2217_.59.0670a28: 惑亂○亦作如來像○若説布施持戒忍辱
T2217_.59.0670b04: 文歟 T2217_.59.0670b05: 不久勤修等者。前住法明道不久勤修得 T2217_.59.0670b06: 三昧今又住此三昧不久勤修滿足佛法
T2217_.59.0670b09: 得開説而令易知故作次第説也。例如彼 T2217_.59.0670b10: 云法在一心説必次第也。故知三種皆遮 T2217_.59.0670b11: 顯教漸修故云不久勤修也。故釋法明道 T2217_.59.0670b12: 云若如實知即是初發心時便成正覺。又釋 T2217_.59.0670b13: 三昧云若得此三昧者即是位同大覺也。
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如
T2217_.59.0670b20: 菩薩住此門已任運得此佛境界甚深三昧。 T2217_.59.0670b21: 住是三昧一切佛法不作功用任運成就
T2217_.59.0670b24: 者即知是諸法皆是法性。譬如神通人能變 T2217_.59.0670b25: 瓦石皆使爲金。鈍根者方便分別求之乃
T2217_.59.0670b28: 爾時執金剛等者。一本開題自下爲正宗已 T2217_.59.0670b29: 上爲序分。凡序有二意。先釋意以現瑞奇 T2217_.59.0670c01: 特事而爲今經別序故。故上釋云。即是將
T2217_.59.0670c04: 也。三句大宗一經大意故爲序也。故今釋 T2217_.59.0670c05: 云。如上佛説經之大旨心實相門略已周備
T2217_.59.0670c08: 句返讀之。猶如下文云如般若中等也。華 T2217_.59.0670c09: 嚴經云。菩薩於生死最初發心時一向求菩 T2217_.59.0670c10: 提堅固不可動。彼一念功徳深廣無涯際。
T2217_.59.0670c13: 不可動文。故知例准也。或云如者指事也。 T2217_.59.0670c14: 從經字返讀之。意云。如諸經但歎發心之 T2217_.59.0670c15: 徳而未明心密印。今經直問如實知自心
T2217_.59.0670c18: 王種子生育因縁。稱大日經王非爲此乎
T2217_.59.0670c21: 又下文云亦問異今直問矣。又諸經中上 T2217_.59.0670c22: 求下化菩提心皆相貎句攝歟 T2217_.59.0670c23: 若已發生其性云何者。經文但問發生未 T2217_.59.0670c24: 問已生性。又依此釋可爲二問歟。或云。 T2217_.59.0670c25: 性者體也。體顯云生離體何明生。故問生 T2217_.59.0670c26: 即成性也。故佛答文云其性常堅固知彼菩
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提 T2217_.59.0671a01: 白佛言。世尊。以何等行何等類何等相貎 T2217_.59.0671a02: 知是阿毘*拔致菩薩。佛告須菩提。菩薩摩 T2217_.59.0671a03: 訶薩能知凡夫聲聞地辟支佛地是諸地如 T2217_.59.0671a04: 相中無二無別。亦不念亦不分別入是如中 T2217_.59.0671a05: 聞是事宜遇無疑。何以故。是如中無一無 T2217_.59.0671a06: 二等故。是菩薩亦不作無益語。但説利益 T2217_.59.0671a07: 相應語。不視他人長短。須菩提。以是行類
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八 T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識 T2217_.59.0671a12: 字通二心也。故下*文云識心人中也。文點
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋經 T2217_.59.0671a16: 心自覺之智釋經識字也。可讀識心。故知 T2217_.59.0671a17: 二心字皆指理也。下識心人中者識者智心 T2217_.59.0671a18: 者理也。但心自證心者。初心依有財名智 T2217_.59.0671a19: 歟。唯是下二句釋生字。佛既下二句解上句 T2217_.59.0671a20: 勝字。唯願説之一句釋下句説字。必能等三 T2217_.59.0671a21: 句出自然智之徳也。或境智倶妙句解勝 T2217_.59.0671a22: 字。勝一字含人法二義歟。微相者微妙相貎 T2217_.59.0671a23: 義也。指第二句也 T2217_.59.0671a24: 大勤勇者。佛是精勤勇猛人故云佛之異名 T2217_.59.0671a25: 也。即歎徳也 T2217_.59.0671a26: 問有幾心次第等者大疏抄云。住地及時節
T2217_.59.0671b02: 相。超度彼地前三劫時分云時歟。九種住 T2217_.59.0671b03: 心心續生地前故云相續勝進。及相續下 T2217_.59.0671b04: 釋經時字也。時無別體依法而立故。依第 T2217_.59.0671b05: 三句心續生明時也。時分妄執雖異所到同 T2217_.59.0671b06: 初地故。云而得究竟淨菩提心也。故第二
T2217_.59.0671b09: 明等。今望彼前二劫初地淨菩提心滿故云 T2217_.59.0671b10: 究竟歟。或究竟字反可讀歟。地前淨心皆 T2217_.59.0671b11: 是加行智分齊生死所殖善根歟 T2217_.59.0671b12: 功徳衆者。或云。倶舍翻薄伽梵爲功徳聚。 T2217_.59.0671b13: 自宗翻率都婆云功徳聚。倶是淨菩提心功 T2217_.59.0671b14: 徳也。大疏抄云。即問此菩提心功徳聚幾
T2217_.59.0671b17: 密行云行。晝夜四時精進修云修行也。依 T2217_.59.0671b18: 此三密修行得初地淨菩提心云無上悉 T2217_.59.0671b19: 地也。故下文云若不以三種祕密方便○
T2217_.59.0671b24: 問。所得既云無上悉地。是可方便究竟。第 T2217_.59.0671b25: 十二釋無上悉地云。所謂如來一切智智當
T2217_.59.0671b29: 提心竟。從此已下明進修方便及悉地果
T2217_.59.0671c03: 提心故云無上。非指方便句也。下釋住心 T2217_.59.0671c04: 品中雖粗明度三妄生淨心。未示三密進 T2217_.59.0671c05: 修方便幷依彼密行得淨菩提心悉地果故 T2217_.59.0671c06: 云爾也。故具縁品疏釋云。上品已約種種心 T2217_.59.0671c07: 相對辨一切智心竟。然此妙果以何方便 T2217_.59.0671c08: 而能得至耶。故此品次明入漫多羅行法
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則 T2217_.59.0671c12: 也。此寧非未斷惑薄地之行乎。下文一切智 T2217_.59.0671c13: 智者又今一切智心也。求一切智智之心故。 T2217_.59.0671c14: 今一切智智者有財立名矣。當知望生死行 T2217_.59.0671c15: 而雖名妙果對根究竟還是因句也。故上 T2217_.59.0671c16: 釋云。此菩提心爲後二句因。若望生死善
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以
T2217_.59.0671c22: 知行體與修行爲二句也。彼抄下釋或可 T2217_.59.0671c23: 分爲十句云。即第七句中有行修行二義。
T2217_.59.0671c26: 法相宗第八識云眞異熟識也。唯識論云。
T2217_.59.0671c29: 者謂於妄心中六十心等相別。今淨心中從 T2217_.59.0672a01: 轉勝前後云殊異。若爾心續生何別。彼約 T2217_.59.0672a02: 續生義此取前後殊矣。故三劫文答心續 T2217_.59.0672a03: 生幷心殊異。於能越淨心具此兩義故。又 T2217_.59.0672a04: 答心相約所度百六十心差別相也或異熟 T2217_.59.0672a05: 識心約流轉。此據還滅故云殊異歟。所度 T2217_.59.0672a06: 妄心是衆生異熟識心等故。能度淨心即行 T2217_.59.0672a07: 者殊異心故。大疏抄釋經心心云。初云心 T2217_.59.0672a08: 者衆生異熟心也。次云心者瑜伽行者菩提
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不可以 T2217_.59.0672a12: 言説之。如是法界寂然大滅度法唯佛一人
T2217_.59.0672a15: 十句也。先師云。今此九句問三句中於因 T2217_.59.0672a16: 句成九句矣。佛答三句中菩提心句一部 T2217_.59.0672a17: 經已畢。或又修行句當根句。無上悉地者究 T2217_.59.0672a18: 竟句歟。疏十二云。悉地是眞言妙果。爲此
T2217_.59.0672a21: 羅*之儀則。是淨菩提心以前行故答修行 T2217_.59.0672a22: 句也。問成就悉地品釋云。從此以前説眞 T2217_.59.0672a23: 言之果。從此品以後次第得修行入修之方
T2217_.59.0672a26: 行等歟。故無違矣 T2217_.59.0672a27: 百字果等者。經第六百字果品云。若入大
T2217_.59.0672b02: 藐三菩提句。以知心無量故知身無量。知 T2217_.59.0672b03: 身無量故知智無量知智無量故即知衆
T2217_.59.0672b08: 疏第三句問十住心續生。今第九句示塵數 T2217_.59.0672b09: 心殊異歟。謂無量心識智智無邊等義自宗 T2217_.59.0672b10: 不共之談故云殊異歟。又經云。祕密主由 T2217_.59.0672b11: 心無量故得四種無量。得已成最正覺具
T2217_.59.0672b14: 故 T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋 T2217_.59.0672b16: 云。時金剛手爲令未來衆生具足方便無
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即 T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲滿足彼諸未來
T2217_.59.0672b24: 等説或同或異。説教絶設不須和會也
T2217_.59.0672b29: 方等經菩薩藏。此是教大。所以前明教大 T2217_.59.0672c01: 者。要根本由教然後方得發心修行。二發心 T2217_.59.0672c02: 大。謂發大道心。三解行大。至道種姓解行 T2217_.59.0672c03: 純熟名解行大。四淨心大。初地菩薩得無生 T2217_.59.0672c04: 忍其心清淨名淨心大。五衆具大。謂大福大 T2217_.59.0672c05: 智通爲佛道資糧名爲衆具大。六時大。謂
T2217_.59.0672c08: 名雖異其意是同。第三信解者就十地立 T2217_.59.0672c09: 名云信解行地。故彼解行約迴向得稱 T2217_.59.0672c10: 云道種姓。故今疏意不立地前故解行攝 T2217_.59.0672c11: 於初地故無違矣。第四金剛寶藏又初地。故
T2217_.59.0672c14: 心故云性大。又云淨心大。此淨心即菩薩意 T2217_.59.0672c15: 樂故云意樂大也。第五妙乘者。福智二嚴 T2217_.59.0672c16: 到佛菩提之所乘故云依止大。此又爲資 T2217_.59.0672c17: 糧故云衆具大。又云質糧大也。但地持瑜 T2217_.59.0672c18: 伽等七義皆所攝也枝末也。今疏幷理趣釋 T2217_.59.0672c19: 七義根本也能攝也。故大師釋云。能攝大乘 T2217_.59.0672c20: 者根本總體不二大乘。所攝大乘者二重三
T2217_.59.0672c23: 相諸佛大祕密者謂從初羝羊暗心漸次背
T2217_.59.0672c26: 續生云心續生又云大祕密。然不生而生義 T2217_.59.0672c27: 理事不二之談全非心續生之義。又眞俗相 T2217_.59.0672c28: 融是性宗以上盛談之。何云大祕密乎。又 T2217_.59.0672c29: 心續生義局第三句。豈爲九問總説乎。或 T2217_.59.0673a01: 云。疏家宗家各據一義矣。又心續生文。含 T2217_.59.0673a02: 總別二義故。所謂不生而生義不局第三句 T2217_.59.0673a03: 通菩提心生等故。爲總説。況我今悉開示之 T2217_.59.0673a04: 敷演廣可亘九句。一心應諦聽之勸觀寧局 T2217_.59.0673a05: 第三。私案。凡於十住心有二意。謂淺略深 T2217_.59.0673a06: 祕。又淺略中又有顯密。顯於各各乘謂極 T2217_.59.0673a07: 果未知後住心。淺略中密及深祕十心皆心 T2217_.59.0673a08: 續生次第也。此十住心續生是不生而生生 T2217_.59.0673a09: 而不生續生故。此等義顯乘隔聞故云大祕 T2217_.59.0673a10: 密也。又性宗以上各於自乘雖談事理即 T2217_.59.0673a11: 一義未知十住心續生義故未名祕密矣。 T2217_.59.0673a12: 又大師御意不生而生義雖廣今取十心續 T2217_.59.0673a13: 生不生而生邊故。或又十心續生一宗大綱 T2217_.59.0673a14: 三密要樞故。殊就第三句存總説幷勸觀 T2217_.59.0673a15: 歟。*故二師無違矣。今不生而生取水波譬。 T2217_.59.0673a16: 下轉縁起。十住心等續生上轉修行。彼此豈 T2217_.59.0673a17: 相順矣。又凡夫二乘云外道。他縁以上皆屬 T2217_.59.0673a18: 密爲知心續生者。若爾何九種住心云不 T2217_.59.0673a19: 知人乎。答。水波譬隨宜。寶鑰釋極無進密
T2217_.59.0673a22: 終別故非理事不二義。覺心以上雖眞俗無 T2217_.59.0673a23: 礙未知十種心續生。故知凡夫二乘二義倶 T2217_.59.0673a24: 闕故疏擧偏論通示也。或又疏約不生而 T2217_.59.0673a25: 生義他縁等屬密論約未知十住心續生 T2217_.59.0673a26: 云外也。若依開會意。外八心等皆不出 T2217_.59.0673a27: 字門故云祕密也。故疏第二云。如最初種 T2217_.59.0673a28: 子心生其實即是不生生。以是堅固性故 T2217_.59.0673a29: 在衆生識心未至自心實際。雖展轉滋長 T2217_.59.0673b01: 然亦不出阿字門。故云心續生之相諸佛
T2217_.59.0673b04: 歸理。而事本生而不生。相本不生而生。理
T2217_.59.0673b07: 常見歟。答。小乘云四相有實。相宗云色心 T2217_.59.0673b08: 上假立。性宗以上云一心縁起法。今宗性佛 T2217_.59.0673b09: 性然四相故猶異一乘一心縁起四相。何況 T2217_.59.0673b10: 同外道所計乎。重意云。凡心續生文大論 T2217_.59.0673b11: 有三意。一者不生而生義。今文是也。九句總 T2217_.59.0673b12: 答也。二者十心相續義。如第二卷釋。三者十 T2217_.59.0673b13: 住心續生義。如住心論矣。後兩義第三句別 T2217_.59.0673b14: 答文也。若不爾。何云或後問先答*耶 T2217_.59.0673b15: 凡夫二乘兩種外道者。疏第十九云。今此諸 T2217_.59.0673b16: 佛之祕一切外道所不能知。然外道有二 T2217_.59.0673b17: 種。一者世間種種外道。二謂佛法内有諸外 T2217_.59.0673b18: 道也。以雖入佛法中而未能知如來*之 T2217_.59.0673b19: 祕密猶是邪見。心行理外道故亦名外道 T2217_.59.0673b20: 也。此法乃二種外道所不能知。此佛法中
T2217_.59.0673b23: 外。可通九種住心歟。或云。九種住心皆云 T2217_.59.0673b24: 凡夫又云外道。釋尊自云我是凡夫。又疏
T2217_.59.0673b27: 故。又世間三心出世二心云外道。内外外道 T2217_.59.0673b28: 故。四箇大乘云二乘。三乘一乘異故。或云。 T2217_.59.0673b29: 表製集中以諸顯教云聲聞小乘登壇學處。 T2217_.59.0673c01: 以密教云菩薩大士灌頂法門。以彼思此。 T2217_.59.0673c02: 顯諸乘皆屬今小乘歟 T2217_.59.0673c03: 譬如虚空等者。准前文虚空三義。則經如虚 T2217_.59.0673c04: 空文含二意。謂無量顯無邊際義。故同虚 T2217_.59.0673c05: 空無邊際義。如字但被虚空讀之。釋中加 T2217_.59.0673c06: 大字顯無邊際義也。但不釋無量義其相 T2217_.59.0673c07: 顯故歟。或小分相似文反顯法無量歟。次譬 T2217_.59.0673c08: 如下取虚空畢竟淨邊喩心本寂無相義 T2217_.59.0673c09: 也。若依此意如字及無相字讀之。故知如 T2217_.59.0673c10: 虚空三字再讀之。猶如釋論中三平等本文 T2217_.59.0673c11: 三讀之。但下合經不擧如虚空文。約初且 T2217_.59.0673c12: 屬上句歟。或又下文虚空譬釋家私加之。 T2217_.59.0673c13: 不染已下經文但明法也。若法譬合者從無 T2217_.59.0673c14: 始已下二句合譬中本初以來釋經本來二 T2217_.59.0673c15: 字也。無有一法等二句合譬中四障不染與 T2217_.59.0673c16: 八風不動。無有等六字再讀之可合二文 T2217_.59.0673c17: 釋經不染污幷第二句也。餘文可知耳 T2217_.59.0673c18: 爲此寂光等者。抄云。寂謂心之實相。本自不 T2217_.59.0673c19: 生永寂無相。光者即此心相靈知不昧。又寂 T2217_.59.0673c20: 是三昧。光是大惠。行者得除一切蓋障三昧 T2217_.59.0673c21: 生大惠光明即能普照無量法性故曰寂
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第 T2217_.59.0673c25: 二云。然行者以何法入此門哉。故經次云 T2217_.59.0673c26: 所謂空性。空性即是自心等虚空性。上文無
T2217_.59.0673c29: 以此中道正觀離有爲無爲界極無自性心
T2217_.59.0674a03: 者法明道云心佛顯現耳。故知正等覺文含 T2217_.59.0674a04: 顯密義又具遮表義矣 T2217_.59.0674a05: 然此信力等者。今此信力者白淨信心非生 T2217_.59.0674a06: 死中信也。即依供養行修行所得淨菩提 T2217_.59.0674a07: 心也 T2217_.59.0674a08: 此中供養有二種等者。智證大師抄云。下文 T2217_.59.0674a09: 明諸外供養未見内供之文。其意如何。和 T2217_.59.0674a10: 上答曰。觀心之供此内供耳。問。若爾以一 T2217_.59.0674a11: 華令遍法界中供養諸佛。凡如此皆外供 T2217_.59.0674a12: 之觀。何以之爲内供。若金剛頂宗有内外 T2217_.59.0674a13: 供八供。今此部中無其義耶。答。彼金剛頂 T2217_.59.0674a14: 宗有内外八供。今此部中不有其樣者指 T2217_.59.0674a15: 内法以爲供養。大旨者觀心供養也。問。觀 T2217_.59.0674a16: 心之義例於金剛頂尚通内外。若約深祕 T2217_.59.0674a17: 釋一一皆廣法界之義今不疑之。尚約 T2217_.59.0674a18: 胎藏無可指内供之者耶。答。今此中言 T2217_.59.0674a19: 内外者。外香華爲外供養。若以運心加
T2217_.59.0674a22: 悲等世間與華香從手發生華奉諸救世
T2217_.59.0674a25: 也。以物獻也。二者合掌謂禮敬也。此是印 T2217_.59.0674a26: 也。三慈悲。四運心。謂想香花滿法界運心 T2217_.59.0674a27: 已即用合掌印也。幷慈悲三事皆運心也
T2217_.59.0674b01: 歟。又供養法疏下云。供養有三。一者外供 T2217_.59.0674b02: 養。謂香華飮食及燃燈莊嚴道場等也。二行 T2217_.59.0674b03: 供養謂如説奉行及禮拜持戒者等也。三者
T2217_.59.0674b06: 外歟。出具縁品等中。私案。供養行修行等 T2217_.59.0674b07: 二句答前第七問歟。謂供養行修行如次答 T2217_.59.0674b08: 及彼行修行歟。上一偈半答相貎。下長行答 T2217_.59.0674b09: 心相續。此文非答彼第七句何乎。但釋家 T2217_.59.0674b10: 不指屬則説文分明故。又與前文相違釋 T2217_.59.0674b11: 依供養行修行所得白淨信心即菩提心相 T2217_.59.0674b12: 貎故也 T2217_.59.0674b13: 或有説言等者。抄云。此下十三行。疏是形一 T2217_.59.0674b14: 類執禪者。依本智性無作無修鏡本自明 T2217_.59.0674b15: 不拂不瑩。即禪門紙絶無寄宗説。凡聖等 T2217_.59.0674b16: 法皆如夢幻都無所有本來空寂。非今始 T2217_.59.0674b17: 無凡有所作皆是迷妄。石頭牛頭皆示此
T2217_.59.0674b20: 交外道衆學彼宗而破耳。無畏三藏禪要 T2217_.59.0674b21: 非點示*點開之義。妙樂釋云。暗證之禪師
T2217_.59.0674b24: 鑛中金性譬在纒菩提心。雖復在因等二句。 T2217_.59.0674b25: 眞言行者以四不生觀在纒出纒心體無 T2217_.59.0674b26: 増減猶如金性在鑛出鑛無増損矣行 T2217_.59.0674b27: 人下合若不以等譬。三密方便合利鐵。灰水 T2217_.59.0674b28: 等合消融方便也。今此三密行淨菩提心以 T2217_.59.0674b29: 前薄地行。前云生死所殖善根是也。具如 T2217_.59.0674c01: 先辨。龍樹阿闍梨中道正觀等者中觀論云。 T2217_.59.0674c02: 因縁所生法。我説即是空。亦名爲假名。亦
T2217_.59.0674c05: 也。若爾何云中道乎。答。彼宗三諦各有中 T2217_.59.0674c06: 道。今取無生義故眞諦中歟。今引意。以此 T2217_.59.0674c07: 無生中道正觀證今宗四不生義而禪門龜 T2217_.59.0674c08: 兔無生爲失歟。汝謂等者指前執禪者歟。 T2217_.59.0674c09: 又以縁起證三密方便。若爾俗諦中又存 T2217_.59.0674c10: 歟。所以生而不生故雖依四不生觀不生而 T2217_.59.0674c11: 生故用三密行。寧同無相無行乎 T2217_.59.0674c12: 又如世人等者。前明破禪門無相無行而用 T2217_.59.0674c13: 三密行。自下對諸乘漸行顯自家頓證。故 T2217_.59.0674c14: 上引智論云。如治人以種種方便消融鑛 T2217_.59.0674c15: 石然後成金若神通者能使土木之類成金
T2217_.59.0674c20: 歟。下金寶者依密行所得菩提心也。初心 T2217_.59.0674c21: 極果雖異得寶是一處。故疏第二云。舟車神
T2217_.59.0674c24: 也。意云。顯乘人依一心行得至淨菩提心。 T2217_.59.0674c25: 以此爲極故更無根究竟行證。故云不能 T2217_.59.0674c26: 得耳。次淨菩提心下其有眼食等合説。以大 T2217_.59.0674c27: 悲萬行合服食之以神變加持業合住壽 T2217_.59.0674c28: 長遠等也。此三句中究竟句也。以今祕密方 T2217_.59.0674c29: 便大悲萬行勿亂淨菩提心以前三密行矣。 T2217_.59.0675a01: 不應已下遮一道極無以淨菩提心爲究 T2217_.59.0675a02: 竟也。世人爲妙性窮極是也。寶鑰釋第八 T2217_.59.0675a03: 心云。一道無爲之眞理名初法明道。於諸 T2217_.59.0675a04: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0675a08: 等義。後對諸乘述彼義也。或又上釋供養 T2217_.59.0675a09: 行修行句。故云祕密供養行門等下解從是 T2217_.59.0675a10: 初發心句。故云不應保初心*爲極果也。初 T2217_.59.0675a11: 心言故破以初心爲極果耳 T2217_.59.0675a12: 我名我有者。下云我我所是也。謂我是體用 T2217_.59.0675a13: 都無有名。無實故云我名。我有者我所。我 T2217_.59.0675a14: 之家所有故云我有也 T2217_.59.0675a15: 經愚童凡夫者。通三心總句歟。第二第三亦 T2217_.59.0675a16: 名愚童嬰童故。又疏上文云愚童凡夫小有 T2217_.59.0675a17: 能信。非第二等何有此理矣。但證第一心 T2217_.59.0675a18: 者約執著我名等別句故 T2217_.59.0675a19: 以下答心相續義也者。此意八心十心相續 T2217_.59.0675a20: 云心相續義也。故上所牒之文但至離於斷 T2217_.59.0675a21: 常也。住心論第一引今文云。善無畏三藏 T2217_.59.0675a22: 釋云。從此已下十種住心佛答心相續之義
T2217_.59.0675a25: 證大師云。或人立十住心判一代時教。不
T2217_.59.0675a28: 矣。又義。疏意非不存十住心義。故第三劫 T2217_.59.0675a29: 終云。此經從淺至深廣明心相。皆爲開示 T2217_.59.0675b01: 菩提心本末因縁。若但依常途法相不得
T2217_.59.0675b04: 末第十云本。若此經文局十心續生何在 T2217_.59.0675b05: 三劫終合彼文矣。問。三劫初釋云。亦是答
T2217_.59.0675b08: 況十心三劫心相續次第中問何交六十心 T2217_.59.0675b09: 乎。答。已下言通三劫。故三劫正雖答心相 T2217_.59.0675b10: 續兼答諸心相殊異故云亦是歟。中間六 T2217_.59.0675b11: 十心雖非心續生兼顯所度妄心何失。又 T2217_.59.0675b12: 諸心相言亘總別故廣明心相者指心相 T2217_.59.0675b13: 續句歟。故疏第三住心品結云已説淨菩提
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始 T2217_.59.0675b17: 空者世間若衆生若法皆無有始。今生從前 T2217_.59.0675b18: 世因縁有。前世復從前世有。如是展轉無 T2217_.59.0675b19: 有衆生始。法亦如是○如經中説佛語諸 T2217_.59.0675b20: 比丘。衆生無有始。無明覆愛所繋往來生 T2217_.59.0675b21: 死始不可得。破如是無始法故名爲無始 T2217_.59.0675b22: 空。問曰。無始是實不應破。何以故若衆生 T2217_.59.0675b23: 及法有始者即墮邊見亦墮無因見。遠離 T2217_.59.0675b24: 如是等過故應説衆生及法無始。今以無 T2217_.59.0675b25: 始空破是無始則還墮有始見。答曰。今已
T2217_.59.0675c06: 名可尋決矣。寶鑰上云。凡夫作種種業感
T2217_.59.0675c09: 説百八部邪見。瑜伽論説十六計。智度論
T2217_.59.0675c12: 中有果宗。二從縁顯了宗。三去來實有宗。四 T2217_.59.0675c13: 計我實有宗。五諸法皆常宗。六諸因宿作 T2217_.59.0675c14: 宗。七自在等因宗。八害爲正法宗。九邊無邊 T2217_.59.0675c15: 等宗。十不死矯亂宗。十一諸法無因宗。十二 T2217_.59.0675c16: 七事斷滅宗。十三因果皆空宗。十四妄計最
T2217_.59.0675c19: 乘二十部異計矣。住心論三云。外道有九十 T2217_.59.0675c20: 六種大外道九萬三千眷屬外道總爲十六
T2217_.59.0675c25: 能*遍計妄心。是非所執我我所矣。又准上 T2217_.59.0675c26: 文界趣同性我云妄執。則我我所直虚妄分 T2217_.59.0675c27: 別歟 T2217_.59.0675c28: 如彼偈言等者。此四句偈智論文也。但彼論 T2217_.59.0675c29: 第三句無於字。有則剩字。可撿疏證本 T2217_.59.0676a01: 矣 T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a06: 禪以當計著自心以爲内我○若深求此 T2217_.59.0676a07: 中至賾自然撥除因業。唯我性獨存乃至無 T2217_.59.0676a08: 一法入心而證空定。最是世間究竟之理
T2217_.59.0676a11: 約効彼行因冀成勝果第三心攝。若依 T2217_.59.0676a12: 計自心爲内我又第一心攝也。*故疏第二 T2217_.59.0676a13: 云。前是不識因果之心。今由善根熟故
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云略 T2217_.59.0676a17: 擧三十事爾乃合地等變化其員不足也。 T2217_.59.0676a18: 疏文昧昧訓地等之變化。若依疏及先大師 T2217_.59.0676a19: 説可分爲二。若爾可言地等是執五大
T2217_.59.0676a24: 見世間萬法因心而有則謂由神我生。設 T2217_.59.0676a25: 令不依内我必依外我即是自在梵天等
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸本天。故云 T2217_.59.0676a29: 自在。天若嗔四生皆苦。自在若喜則六道咸 T2217_.59.0676a30: 樂。然天非物因物非天果。蓋是邪心所畫。
T2217_.59.0676b04: 樂因故與其苦。答曰。若衆生是自在天子者
T2217_.59.0676b07: 難。一者猶提捉前無慈難。父有大慈子不 T2217_.59.0676b08: 識恩終自與樂。而自在不爾。亦應但供養 T2217_.59.0676b09: 下作報恩不勉苦難。若言不識恩故而苦
T2217_.59.0676b12: 生諸法。彼執非理。所以者何。若法自生必 T2217_.59.0676b13: 非常故。諸非常者必不遍故。諸不遍者非
T2217_.59.0676b19: 埏和名禰耶須。*埴和名波爾。疏第七云。如
T2217_.59.0676b22: 及時者與前有時其別如何。答。推文意云。 T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計自 T2217_.59.0676b24: 在天是常能生萬物。或計從手功出一切
T2217_.59.0676b27: 今結云皆自在天種類也。彼不爾故 T2217_.59.0676b28: 大疏指心鈔卷七終 T2217_.59.0676b29: T2217_.59.0676c01: 御本記云 T2217_.59.0676c02: 建治四年二月七日於醍醐寺中正院加 T2217_.59.0676c03: 點畢 金剛佛子頼瑜 T2217_.59.0676c04: T2217_.59.0676c05: T2217_.59.0676c06: T2217_.59.0676c07: T2217_.59.0676c08: 疏卷第二之一 T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指 T2217_.59.0676c10: 尊貴體也。外道下釋圍陀論師外道計此 T2217_.59.0676c11: 天爲尊貴也。點云。尊貴者此是那羅延天
T2217_.59.0676c16: 有多説。謂圍陀論師計那羅延天能生四 T2217_.59.0676c17: 姓。計梵天能生萬物。提婆云。從那羅延天 T2217_.59.0676c18: 臍中生大蓮華。蓮華上有梵天祖翁。謂此梵 T2217_.59.0676c19: 天爲萬物之祖。從梵天口臂䏶脚生四姓 T2217_.59.0676c20: 等。又云。那羅延天能生梵王。梵王爲萬物之
T2217_.59.0676c23: 初二説者。輔相者指梵天歟。那羅延是尊 T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲人生本。梵
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
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