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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 784 785 786 787 788 789 790 791 792 793 794 795 796 797 798 799 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0775a01: 性句不攝十縁生句乎。應知種種不思議 T2217_.59.0775a02: 言通上二句二經也。謂諸法無性故一多即 T2217_.59.0775a03: 入事理相通。此等皆正體智中俗縁境界而 T2217_.59.0775a04: 非分別情謂境界。故今云不思議。本宗遮 T2217_.59.0775a05: 三乘教神變不思議義。故未云必不思議歟。 T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡其性 T2217_.59.0775a07: 相。中則擧體皆常。以三法無定等故亦爲
T2217_.59.0775a10: 十喩亦含二意。此中深修觀察者即是意明
T2217_.59.0775a14: 議也。委論極無自性又第三重十縁生句攝 T2217_.59.0775a15: 也。所謂於初地淨菩提心位有八九十三箇 T2217_.59.0775a16: 住心。倶作十縁生觀。其中今經所説眞言行 T2217_.59.0775a17: 者所用也。故疏下云。毘盧遮那以此十縁生
T2217_.59.0775a20: 故云攝般若不思議境界也。又範上人依 T2217_.59.0775a21: 智證釋。雖依大品但總云諸法皆空。未云 T2217_.59.0775a22: 十喩。恐諸師意似不合疏意。十縁生句不思 T2217_.59.0775a23: 議法界之明文不可異求耳。又義。華嚴般若 T2217_.59.0775a24: 者。華嚴即般若。非指別經也。故天台釋籤 T2217_.59.0775a25: 第十云。言二經者。謂般若法華。以般若亦
T2217_.59.0775a28: 煩穿鑿矣。問。演密抄第四云。言佛性一乘 T2217_.59.0775a29: 等者。異勝鬘如來藏等經也。問。今第三義 T2217_.59.0775b01: 已該圓宗。第四云如實知自心。別收祕藏。 T2217_.59.0775b02: 是華嚴般若劣於如來祕藏耶。答。此乃宗是 T2217_.59.0775b03: 同但顯密爲異。前約教相圓極攝諸了義。
T2217_.59.0775b06: 歟。證僧正云。經文第三劫内分別始終二文。 T2217_.59.0775b07: 其二心淺深與眞言佛懸。成佛因初心今秋 T2217_.59.0775b08: 果先還如成來秋種子。然信解初心從第三 T2217_.59.0775b09: 劫終極無自性中生。祕密莊嚴初因猶如當 T2217_.59.0775b10: 春種子成當秋菓實。三心同攝菩心句。而 T2217_.59.0775b11: 不壞次第淺深之義。高祖獨達。餘師皆迷惑
T2217_.59.0775b14: 諸佛皆悉現前申其七勸。依華嚴經明七 T2217_.59.0775b15: 勸者。一者應趣果徳勸。二愍念衆生勸。三 T2217_.59.0775b16: 令憶本誓勸。四界同二乘勸。五指事令成勸。
T2217_.59.0775b19: 之因位相畢。故次釋佛地也。前二句中因門 T2217_.59.0775b20: 爲下品。根門爲中品。方便心爲上品。此方 T2217_.59.0775b21: 便中。更開佛地爲上上品也。至此上上品 T2217_.59.0775b22: 之第四心時。名究竟一切智佛地故經曰此 T2217_.59.0775b23: 四分之一度於信解。謂超第十地信解位昇
T2217_.59.0775b26: 上上方便斷微細妄執至佛果。故經曰此
T2217_.59.0775b29: 心開微細妄執。故云四分之一。斯則四妄 T2217_.59.0775c01: 執義也。度於信解者。或如來信解果位斷彼
T2217_.59.0775c04: 二義同備矣。或又四分之一者。疏・記同約淨 T2217_.59.0775c05: 心也。故記云。過此修上上方便。斷微細妄 T2217_.59.0775c06: 執者。顯佛地斷障義。未必釋四分之一文 T2217_.59.0775c07: 也。或云。但於方便心開四品也。謂八地爲 T2217_.59.0775c08: 下。九地爲中。十地爲上。開佛地爲上上 T2217_.59.0775c09: 品也
T2217_.59.0775c13: T2217_.59.0775c14: T2217_.59.0775c15: T2217_.59.0775c16: 疏卷第三之一 T2217_.59.0775c17: 疏猶是答前心相句者。前九句問中答第四 T2217_.59.0775c18: 諸心相句。故云答前心相句也。第二卷中 T2217_.59.0775c19: 以六十心及三劫文答畢。今更又答故云猶 T2217_.59.0775c20: 是也。問。前六十心所度妄心。今六無畏能度 T2217_.59.0775c21: 淨心。何染淨異耶。又三劫文通答心相及殊 T2217_.59.0775c22: 異。故疏第二云。亦是答諸心相及心殊異也
T2217_.59.0775c25: 答心相。含多意。或云。擧心相顯殊異歟。 T2217_.59.0775c26: 或云。今心相通二句前心相局一句歟。問。 T2217_.59.0775c27: 同云心相。何有寛狹乎。答。總別異故。故釋
T2217_.59.0776a01: 句心續生等句。故又云。心相通顯密心殊異 T2217_.59.0776a02: 局瑜伽行者心。今六無畏文但説所寄齊如 T2217_.59.0776a03: 常心故不答殊異心歟。問。若爾三劫又如 T2217_.59.0776a04: 常。何答殊異耶。答第三劫明眞言行者故。
T2217_.59.0776a07: 文此疏釋歟。或彼約第三劫此約前五無畏 T2217_.59.0776a08: 互顯歟。又問。今經中金剛手更發問。何答前 T2217_.59.0776a09: 心相句耶。答。觀義云。今重驚前問故約本 T2217_.59.0776a10: 云前矣。若但言答今問者恐有人執九句
T2217_.59.0776a16: 者心相續義故。又答請問説六無畏故。實 T2217_.59.0776a17: 義云。復次眞言門修行菩薩行等第三劫文 T2217_.59.0776a18: 也故疏釋云。此教諸菩薩則不如是。直以
T2217_.59.0776a23: 言門者指眞言門修行菩薩行文也。上菩薩 T2217_.59.0776a24: 地者指昇住此地文也。且依本經文上闕 T2217_.59.0776a25: 上地文下無直乘眞言行文。故二文合義理 T2217_.59.0776a26: 圓備耳。又義。諸義皆非理。九句問皆三劫未 T2217_.59.0776a27: 説前問也。何云聞彼乎。故知九句問前此 T2217_.59.0776a28: 菩薩淨菩提心門等文也。或又金剛手兼知 T2217_.59.0776a29: 佛答而致問歟。或又六十心三劫雖答此 T2217_.59.0776b01: 問猶未盡故以前答説爲重問因歟 T2217_.59.0776b02: 此菩薩行道時等者。今此菩薩是一生二生 T2217_.59.0776b03: 二類中二生成佛小機歟。故上文。直乘眞
T2217_.59.0776b08: 即得菩提文成一生成佛故云二生成佛機 T2217_.59.0776b09: 耳。問。三劫六無畏是義門雖異法體是一。然 T2217_.59.0776b10: 疏三劫釋云。若一生度此三妄執即一生成
T2217_.59.0776b13: 薩直乘眞言門上菩薩地者是指入眞言門 T2217_.59.0776b14: 頓入者也。上疏文云。唯一行一道而成正覺者 T2217_.59.0776b15: 即此人也。又菩提心論云。從凡入佛位者 T2217_.59.0776b16: 即是三摩地者是人也。謂此直往菩薩初入 T2217_.59.0776b17: 眞言教修學此教門終極佛果以前中間
T2217_.59.0776b20: 或云大機小機。或云一生成佛二生成佛。或 T2217_.59.0776b21: 云即身成佛即身成菩薩。或云聞時證漸次 T2217_.59.0776b22: 證也。然今經中專明鈍機得無畏兼顯利 T2217_.59.0776b23: 根解深密。故疏釋明鈍所寄齊成淺深二
T2217_.59.0776b26: 人未有深解之機則順常途隨文爲釋。若 T2217_.59.0776b27: 已成就利根智惠則當演暢深密而教授
T2217_.59.0776c01: 倶以眞言菩薩二類也。且出其證疏第六云。 T2217_.59.0776c02: 而諸衆生有漸入者有頓入者然其所趣
T2217_.59.0776c16: 教晝夜四時精進修現世證得歡喜地後十
T2217_.59.0776c24: 文也。又大品云。或有菩薩初發心時即得
T2217_.59.0776c29: 至一生補處位或一生入佛位。是祕密乘力 T2217_.59.0777a01: 耳。其誠證何對。金剛頂經説。修此三昧者現
T2217_.59.0777a05: 修瑜伽勝上法超十地菩薩境界。依如是
T2217_.59.0777a08: 菩薩位人爲從凡入佛人耶。但至上文者 T2217_.59.0777a09: 一生二生同望顯乘人不捨肉身故同云 T2217_.59.0777a10: 即身成佛。又云一生成佛也。故上具文云。
T2217_.59.0777a13: 耳。或三劫擧大機無畏明小機影略互顯 T2217_.59.0777a14: 歟 T2217_.59.0777a15: 佛還復約前三劫等者。鈔第四云。謂佛説此 T2217_.59.0777a16: 六無畏意明從淺至深從凡向聖階降位
T2217_.59.0777a20: 合不同法體無寛狹歟。故疏第二云。統
T2217_.59.0777a25: 況令受三歸文全同漸受三歸説故。故大疏 T2217_.59.0777a26: 抄第一云。即此於前三劫中亦更出六無
T2217_.59.0777a29: 約今所兼則世出世異故云差兼順世劣 T2217_.59.0777b01: 心故云降也。但約三劫者擧勝三劫顯劣 T2217_.59.0777b02: 八心也。具可云約前八心三劫作差降 T2217_.59.0777b03: 耳。又第二文者欲明三劫始終出世心先 T2217_.59.0777b04: 示淨心最初順世心也。例如欲明順世心 T2217_.59.0777b05: 先明違理心矣。況復准抄善無畏釋十信 T2217_.59.0777b06: 已前。十信猶有劫内外論。況信前乎。又約 T2217_.59.0777b07: 抄釋差降云階降位次悟證不同不遮有 T2217_.59.0777b08: 寛狹而已。對明者對是答也。又大疏抄第 T2217_.59.0777b09: 一云。問。然以此六無畏相配三劫何。答。
T2217_.59.0777b12: 拔業也。又上文中十住心配三劫時云。出 T2217_.59.0777b13: 世心中此唯蘊無我與拔業因種二住心爲
T2217_.59.0777b17: 初劫攝第五六如次第二三劫也 T2217_.59.0777b18: 至此六處如得再生者。大疏抄云。言諸衆
T2217_.59.0777b21: 也。問。既云再生許還作衆生義耶。答。 T2217_.59.0777b22: 望本有無垢生始覺修生後顯故云再生。 T2217_.59.0777b23: 非許還作衆生義耳 T2217_.59.0777b24: 疏善義通於淺深者。有二意。一者善是淨通 T2217_.59.0777b25: 名。六無畏皆善心淺深階位故云通於淺深 T2217_.59.0777b26: 也。今總即別名名十善故云今此中意明十 T2217_.59.0777b27: 善業道也。二者善者初無畏別稱。此中有淺 T2217_.59.0777b28: 略深祕能所寄齊故云義通淺深也。二義 T2217_.59.0777b29: 中前義爲勝。五無畏此釋無故。或後義爲 T2217_.59.0777c01: 善。擧初顯後故。又順下釋故疏云。得阿
T2217_.59.0777c04: 後得順世八心也等者。謂有二義。一者順世 T2217_.59.0777c05: 八心者外八心。漸・受三歸者内三歸也。上句 T2217_.59.0777c06: 終置也送句顯内外別矣。疏第二云諸善知 T2217_.59.0777c07: 識纔見世間八心萠動即如彼相者遇便識 T2217_.59.0777c08: 寶。諸佛菩薩久已證知方便誘進令受三
T2217_.59.0777c11: 心也。佛菩薩者如名。三歸者内三歸也。斯則 T2217_.59.0777c12: 從外八心入内八心義也。又八心三歸皆 T2217_.59.0777c13: 通持齊・無畏二心也。但准第二卷譬似八 T2217_.59.0777c14: 心三歸如次當二三心矣。此中言三歸戒 T2217_.59.0777c15: 者十善受三歸時發戒故云爾也。凡於發 T2217_.59.0777c16: 戒有三歸得羯磨得也。謂聲聞七衆戒中 T2217_.59.0777c17: 比丘比丘尼具戒作羯磨時發戒也。式叉 T2217_.59.0777c18: 摩那等五種戒三歸得也。但今十善戒非彼 T2217_.59.0777c19: 七衆戒攝也。若爾誰人所受耶。謂灌頂文
T2217_.59.0777c22: 心論二等可見之矣。前七衆者比丘比丘尼 T2217_.59.0777c23: 式叉摩那沙彌沙彌尼優婆塞優婆夷也。二 T2217_.59.0777c24: 者八心三歸同於内明之。上標下釋故。但也 T2217_.59.0777c25: 字顯標釋不雜歟。或本無此字矣。疏第二
T2217_.59.0777c28: 惡趣中以心離慳貪故現世安樂有大名 T2217_.59.0777c29: 稱命終生天後得涅槃。是故汝今更應以
T2217_.59.0778a03: 云命終生天不云後至涅槃故。問。一受 T2217_.59.0778a04: 三歸力可感無量生耶。若許爾者。一因多 T2217_.59.0778a05: 果理可然耶。若不許者遠得涅槃解脱果。 T2217_.59.0778a06: 世間人天果報何有所局乎。答。一業引一 T2217_.59.0778a07: 生是薩婆多一義也。大乘實談何同彼義 T2217_.59.0778a08: 乎。小乘猶有一興供養千變生天後證涅 T2217_.59.0778a09: 槃之説。況大乘談乎。若又約有部義會文 T2217_.59.0778a10: 者。倶會論幷光記作二釋。光第十七云。由 T2217_.59.0778a11: 一業但感一生。餘六因茲展轉別造。顯由
T2217_.59.0778a14: 食。故説一言據能施思實多。故非一業
T2217_.59.0778a17: 顛倒第四。身即四念住第一若知我者應離 T2217_.59.0778a18: 法扼縛。若得身無畏者觀不淨也。故光 T2217_.59.0778a19: 記第二十三云。觀身不淨治彼淨倒。觀受 T2217_.59.0778a20: 是苦治彼樂倒。觀心無常治彼常倒。觀法
T2217_.59.0778a23: 等四境修四行相中空非我行相通四境。 T2217_.59.0778a24: 故云知我得身無畏也。光記云。彼觀行 T2217_.59.0778a25: 者居縁總雜法念住中唯總觀身等四境 T2217_.59.0778a26: 修四行相。觀諸有爲皆非常性。觀諸有漏
T2217_.59.0778a29: 云。四中前三一一別觀唯不離縁。第四所 T2217_.59.0778b01: 縁通雜不雜。若觀唯法名不雜縁。於身 T2217_.59.0778b02: 等四或二合觀或三合觀或四總觀。二二合 T2217_.59.0778b03: 觀有六。三三合觀有四。四合觀有一。總有
T2217_.59.0778b08: 相兼二三總縁耳。又義云。身無畏者通四 T2217_.59.0778b09: 境總稱。非隨一歟。我又包四倒通號。四 T2217_.59.0778b10: 倒同妄計故云我。故疏釋云。得離不觀我
T2217_.59.0778b15: 配住心者。般若寺抄意。第一二如次第二
T2217_.59.0778b18: 是四念住觀門聲聞七方便攝故第四住心攝 T2217_.59.0778b19: 也。又身無畏攝世間心非無其證。疏第七
T2217_.59.0778b22: 釋身無畏云。第二無畏於有相觀中修曼
T2217_.59.0778b25: 後約所害立名歟。謂於身諸扼縛文同於 T2217_.59.0778b26: 我之扼縛文故。或又身言通能所害歟謂 T2217_.59.0778b27: 觀身不淨等治身常等倒故 T2217_.59.0778b28: 見此身三十六物者。抄第四云。涅槃經聖行 T2217_.59.0778b29: 品云。善男子。菩薩摩訶薩聖行者觀察是 T2217_.59.0778c01: 身從頭至足。其中唯有髮・毛・爪・齒・不淨 T2217_.59.0778c02: 垢穢・皮・肉・筋・骨・脾・腎・心・肺・膽・膓・胃・生熟 T2217_.59.0778c03: 二臟・大小便利・涕・唾・目涙・肪膏・腦膜・骨髓・ T2217_.59.0778c04: 膿血・腦脈・諸脈。是故頌云。髮・毛・爪・齒及塵 T2217_.59.0778c05: 垢・皮・肉・筋・骨・肪膏・腦膜・骨髓・膿・血・腦脈・ T2217_.59.0778c06: 諸脈。是名三十六物。行者應當速求厭離
T2217_.59.0778c09: 脾・十二腎・十三心・十四肝・十五肺・十六大 T2217_.59.0778c10: 膓・十七小膓・十八胃・十九胞・二十尿・二十 T2217_.59.0778c11: 一屎・二十二垢・二十三汗・二十四涙・二十五 T2217_.59.0778c12: 結・二十六涕・二十七唾・二十八膿・二十九 T2217_.59.0778c13: 血・三十黄痮・三十一白痮・三十二肪・三十三
T2217_.59.0778c16: 不淨。謂攬父母精血・業因・識以成身分故。 T2217_.59.0778c17: 二住處不淨。於父母胎中生臟之下熟臟之 T2217_.59.0778c18: 上故。三自體不淨。三十六以成身故。四自 T2217_.59.0778c19: 相不淨亦名外相不淨。九孔常流眼出眵涙 T2217_.59.0778c20: 耳出結𦡲鼻中流洟口出涎唾大小便道 T2217_.59.0778c21: 常出不淨。五究竟不浄。氣絶已後膖脹爛 T2217_.59.0778c22: 臭。如是不淨甚成可惡。此上是身念處觀
T2217_.59.0778c25: 心法念處觀也。應觀受是苦觀心無常觀 T2217_.59.0778c26: 法無我。如是觀時離我性四倒。謂觀身不 T2217_.59.0778c27: 淨得離淨倒乃至觀法無我得離我倒。
T2217_.59.0779a01: 云離我性。皆是遮情義。然相現即表徳謂。 T2217_.59.0779a02: 既遮表大異。何令相同乎。恐以第三能寄 T2217_.59.0779a03: 齊於瑜伽境不生愛慢義可同此。如何。 T2217_.59.0779a04: 謂遮表雖異義理終同。三昧現前是妄執制 T2217_.59.0779a05: 伏故歟。又下文以顯深位配密淺位歟。故 T2217_.59.0779a06: 伏寄斷也。私案。今疏多存亂達。謂以下不 T2217_.59.0779a07: 生愛慢一句安今衆相現前時下讀之。所
T2217_.59.0779a11: 疏第一云。復次如聲聞人。初觀陰界入時 T2217_.59.0779a12: 求我皆不可得。眞言菩薩亦如是。初觀陰
T2217_.59.0779a15: 以鏡像水月同十縁生句第五以心得自 T2217_.59.0779a16: 在之用齊心王自在等也。又違理者我不可 T2217_.59.0779a17: 得斷位。不生貪愛是伏位也。能寄齊又可同 T2217_.59.0779a18: 耳。若迴文者文義相順能所無違矣 T2217_.59.0779a19: 經若於取蘊所集我身者。鈔云。蘊者積聚而 T2217_.59.0779a20: 爲體故。取謂執取。凡夫執取以爲我故。身
T2217_.59.0779a25: 耶。私云。身者聚集義。即指上取蘊所集。故
T2217_.59.0779a29: 五蘊聚集也。問。上擧取蘊我身下云捨 T2217_.59.0779b01: 自色像。色像如次指上取蘊我身也。若爾 T2217_.59.0779b02: 我即身也。何。答。我是積集上計故取蘊所
T2217_.59.0779b06: 取生故名取蘊。從因爲名。煩惱名取。能執
T2217_.59.0779b11: 無性。亦是*拆法空。何但云唯蘊無我耶。
T2217_.59.0779b15: 也。若爾何同法無畏空極微刹那體*拆法 T2217_.59.0779b16: 空乎。疏第二釋寂然界云。乃至分分破*拆
T2217_.59.0779b20: 亦爲遮我。非無性空義歟。故疏第二云。聲 T2217_.59.0779b21: 聞經中雖説此五喩而意明無我。今此中
T2217_.59.0779b28: 答。以積集離散且類樹無歟。又譬取少分 T2217_.59.0779b29: 故無過。又寂然界雖大乘樹空觀屬小乘 T2217_.59.0779c01: 歟。嘉祥二諦章下云。小乘人*拆色空觀。大 T2217_.59.0779c02: 乘人即色空觀。小乘人*拆色空。大乘人色
T2217_.59.0779c05: 又二。相宗見諸法如幻空法。性宗觀諸法 T2217_.59.0779c06: 不生空法。起信論云。以五陰法自性不生
T2217_.59.0779c09: 如上所説乃至證湛寂等者。經云。謂如是解 T2217_.59.0779c10: 唯蘊無我。根・境・界淹留修行・拔業・煩惱株 T2217_.59.0779c11: 杌無明種子生十二因縁。離建立宗等。如 T2217_.59.0779c12: 是湛寂一切外道所不能知。先佛宣説離
T2217_.59.0779c15: 所謂從縁生法待因縁成。必有分段差別 T2217_.59.0779c16: 之相。上疏云。即是摩訶般若中歴法廣明者 T2217_.59.0779c17: 是也。如於陰界入分*拆求心不可得當 T2217_.59.0779c18: 知六度萬行乃至一切總持三昧門中種種 T2217_.59.0779c19: 求心亦不可得等。由此觀故所有一切我愛
T2217_.59.0779c22: 云唯蘊。故又今釋云心住蘊中是也。害 T2217_.59.0779c23: 者擧今無畏用。住法攀縁者顯今無畏體。所 T2217_.59.0779c24: 謂法者法空觀解即十縁生句觀也。故釋云 T2217_.59.0779c25: 諸蘊即空又云法謂十縁生句也。大疏抄云。
T2217_.59.0779c28: 一釋此心云。由約偏眞理作此平等觀耳
T2217_.59.0780a02: 也。是能害十縁生句法也。問。上文云。於所 T2217_.59.0780a03: 害我得蘇息。今何云能害耶。答。得蘇息 T2217_.59.0780a04: 隨宜。今文同第五無畏釋。二句如次配下 T2217_.59.0780a05: 文上法所害下法無我能治也。前文同第六 T2217_.59.0780a06: 無畏釋。未必一同歟 T2217_.59.0780a07: 爾時約幻炎等者。初劫經文云。祕密主。彼 T2217_.59.0780a08: 出世間心住蘊中。有如是惠隨生。若於蘊 T2217_.59.0780a09: 等發起離著。當觀察聚沫・浮泡・芭蕉・陽 T2217_.59.0780a10: 炎・幻等而得解脱。謂蘊處界諸執能執皆 T2217_.59.0780a11: 離法性。如是證寂然界。是名出世間心。祕 T2217_.59.0780a12: 密主。彼離違順八心相續業煩惱網。是起越
T2217_.59.0780a15: 法皆名順世八心。若三乘初發道意迄至 T2217_.59.0780a16: 拔業煩惱根本無明種子生十二因縁名
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網。是名超
T2217_.59.0780a22: 謂十縁生句。十喩中順次擧初二等餘八 T2217_.59.0780a23: 歟。二義中前説爲勝。今釋文全同初劫文 T2217_.59.0780a24: 故。又十喩但局第三劫。云深修故。又初劫 T2217_.59.0780a25: 中應無乾闥婆城喩故。又聚沬芭蕉十喩中 T2217_.59.0780a26: 無故。但十喩者言總故。例如指第二劫六 T2217_.59.0780a27: 喩云前十喩耳。問。疏第二。以寂然界同 T2217_.59.0780a28: 成實。然彼論中説乾城喩。又疏第七云。若 T2217_.59.0780a29: 以十縁三句觀諸蘊無性無生。即是菩薩
T2217_.59.0780b03: *拆法空不可用之。但至成實論者。嘉祥 T2217_.59.0780b04: 法華義疏云。三藏中所以不説揵城者爲
T2217_.59.0780b09: 菩薩三昧。可通第二三劫菩薩也。問。智 T2217_.59.0780b10: 論第六云。復一切聲聞法中無揵闥婆城喩。 T2217_.59.0780b11: 有種種無常譬喩。色如聚沬受如泡。想如
T2217_.59.0780b14: 者遊絲也。陽炎遊絲相似故經論互擧歟。委 T2217_.59.0780b15: 至下可辨耳。問。今此無畏十住心中當
T2217_.59.0780b21: 寂經疏文證唯蘊拔業。何以證寂然界云
T2217_.59.0780b24: 劫大別故。又朝譽義違漸過二乘境界文。大 T2217_.59.0780b25: 小大異以劣攝勝乎。然終義爲勝歟。疏云。
T2217_.59.0780c02: 乃至證寂然界時。當約我・人・衆生・壽者本 T2217_.59.0780c03: 不生故。明種種法門。以五喩觀察性空時。
T2217_.59.0780c08: 惠深利見一切集法皆是滅法。故名爲證寂 T2217_.59.0780c09: 然界。住此三昧時觀諸法如炎相無宣説
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以
T2217_.59.0780c18: 證寂然界也。疏第二釋寂然界菩薩云。行 T2217_.59.0780c19: 者未過此却與辟支佛位齊時名爲極
T2217_.59.0780c22: 僧正倶以第四無畏爲拔業心合義釋等 T2217_.59.0780c23: 意矣。問。縁覺斷法執。於今宗依憑安在 T2217_.59.0780c24: 乎。答。疏第二釋寂然菩薩云。然所觀人
T2217_.59.0781a01: 斷法執觀門故。觀集法是滅法即是也。應 T2217_.59.0781a02: 知於諸法執總相云人我執別相云法 T2217_.59.0781a03: 執。故從彼能觀行相又云總別之相也。又 T2217_.59.0781a04: 住心論五引今疏文畢合同性經。習氣者 T2217_.59.0781a05: 不染無知。當大乘所知障。當知依此等文 T2217_.59.0781a06: 利根縁覺斷法執同寂然菩薩也。又嘉祥 T2217_.59.0781a07: 三論玄云。於小乘内自分三品。一者倶不
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二空爲上根人
T2217_.59.0781a13: 法執斷位云證寂然界也。故次下釋云。即初
T2217_.59.0781a16: 故大乘攝別住心不立。又偏眞故非大乘。大 T2217_.59.0781a17: 乘行故非小乘偏難指屬。故立一種無畏 T2217_.59.0781a18: 也。宗家疏家皆有由耳。又義。十住心專依 T2217_.59.0781a19: 大日經菩提心論立之。然經中因別意趣 T2217_.59.0781a20: 雖立寂然論中判性相故無寂然心。故依 T2217_.59.0781a21: 論法相擧十綱攝經衆毛也。小乘釋云率 T2217_.59.0781a22: 多覽言因別意趣阿毘達摩依法相説。可 T2217_.59.0781a23: 引作證耳 T2217_.59.0781a24: 經若害法住無縁者。謂法者前十縁生句即 T2217_.59.0781a25: *拆法空觀也。害及無縁者今體法空觀即法 T2217_.59.0781a26: 無我無畏也。無縁乘義如先辨矣 T2217_.59.0781a27: 疏心外有無影像等者。唯識論第九云。若時 T2217_.59.0781a28: 於所縁智都無所得。爾時住唯識離二取 T2217_.59.0781a29: 相。故論曰。若時菩薩於所縁境無分別智 T2217_.59.0781b01: 都無所得。不取種種戲論相故。爾時乃名
T2217_.59.0781b06: 外無影像。此中心者見分。影像者相分也。四 T2217_.59.0781b07: 分中約相分云外後三分云内之義故云 T2217_.59.0781b08: 心外影像也。又義。疏第二釋第二劫云。行
T2217_.59.0781b13: 二劫二空相不當心故。云智都無所得也」 T2217_.59.0781b14: 心王自在覺本不生者。私云。前文依經顯相 T2217_.59.0781b15: 釋他縁心義。今三句依經密意。成覺心乘 T2217_.59.0781b16: 旨也。故大師引第二劫終心王自在覺自心 T2217_.59.0781b17: 本不生文證第七住心也。問。前發無縁乘 T2217_.59.0781b18: 心法無我性文但明第六心。今住無縁法無 T2217_.59.0781b19: 我句何兼第七心耶。答。前文中經中自有 T2217_.59.0781b20: 覺心乘別文。故無縁乘心等句局他縁心。 T2217_.59.0781b21: 今經文無第七別文。故意含第七也。又義 T2217_.59.0781b22: 云。前總即別名局第六。例如色處等。今文 T2217_.59.0781b23: 通二種住心。無縁法無我大乘通相故。或云。 T2217_.59.0781b24: 今文但説第六顯第七。疏釋示此意也。或 T2217_.59.0781b25: 云。前文今文倶通二種心也。前文通二心 T2217_.59.0781b26: 總句故。或云。今文經疏倶局第六也。般若 T2217_.59.0781b27: 寺抄云。第五無畏他縁心。第六無畏攝覺心・
T2217_.59.0781c01: 迹顯修證耶。次前文云。通二心者違經・ T2217_.59.0781c02: 疏及大師釋。經中二段標釋別故。又疏中釋 T2217_.59.0781c03: 無縁乘義用深密經意故云阿陀那深細 T2217_.59.0781c04: 識故。又大師但第六心引此文。故後義非 T2217_.59.0781c05: 理。又違疏及大師釋。五六無畏如次當第 T2217_.59.0781c06: 二三劫。疏上文中。第二三劫各存二心故。 T2217_.59.0781c07: 何違彼五存一六含三耶。又大師以覺心 T2217_.59.0781c08: 不生但爲第七不證第六。故最初義爲勝 T2217_.59.0781c09: 而已。又第三義祖師釋義也。非無起盡。疏 T2217_.59.0781c10: 下釋中。觀蘊阿頼耶覺心不生攝深密八識
T2217_.59.0781c13: 縁起宗故也 T2217_.59.0781c14: 我之與蘊法及無縁等者。我者。初二無畏。人 T2217_.59.0781c15: 我未斷礦。此釋經一切蘊處界能執所執我 T2217_.59.0781c16: 壽命文。蘊者。第三無畏。唯蘊無我義故。此 T2217_.59.0781c17: 釋經等一字。或却釋一切蘊處界句也。等 T2217_.59.0781c18: 字屬前我。衆生作者等我非一故。法者第 T2217_.59.0781c19: 四無畏。*拆法空故。即釋經法字也。無縁者。 T2217_.59.0781c20: 第五無畏。發無縁乘心故。即釋經無縁二 T2217_.59.0781c21: 字也。皆同一性者釋經自性無性句。故疏
T2217_.59.0781c24: 時。悟我蘊等諸法同一性故。云此空智生 T2217_.59.0781c25: 當得一切法等也。疏此空智生者釋經此 T2217_.59.0781c26: 空智生。即是時極無自性心生也者釋當得 T2217_.59.0781c27: 法一切平等文也。於業下重釋平等性義。爾 T2217_.59.0781c28: 時下成空智生義也。故知空智・同性似斷 T2217_.59.0781c29: 證異。即如次第八九二心也。故大師以於 T2217_.59.0782a01: 業煩惱等文證第九以離有爲無爲界證 T2217_.59.0782a02: 第八。可悉之。然此空智・同性實同時故。釋 T2217_.59.0782a03: 文前後隨宜歟。又義。皆同一性者釋經自性 T2217_.59.0782a04: 無性句。故云所謂自性無性。是第八心也。故
T2217_.59.0782a09: 性平等無畏者。觀心畢竟空性時。我之蘊・ T2217_.59.0782a10: 法及無縁皆同一性。如是解自心本不生即
T2217_.59.0782a14: 故但説一心。然疏中。以具本意釋是時極
T2217_.59.0782a17: 云是時極無自性心生也 T2217_.59.0782a18: 爾時於有爲無爲界等者。於今此所離有爲 T2217_.59.0782a19: 無爲界可有二意。若約住心次第亦有二。 T2217_.59.0782a20: 一者今極無所離故。第八猶有爲無爲界攝 T2217_.59.0782a21: 歟。故經一文含即離二義。例如一法二義文 T2217_.59.0782a22: 含門法矣。二者上兼下故。第九亦離第八 T2217_.59.0782a23: 所離故。爲極無所離。故有爲無爲界唯隔歴 T2217_.59.0782a24: 養也。二者疏意未必分二心。故但極無所離 T2217_.59.0782a25: 也。故下不思議幻文云。欲離有爲無爲界故
T2217_.59.0782b03: 依故云亦無解脱也。無縛無脱故一切法自 T2217_.59.0782b04: 性平等也 T2217_.59.0782b05: 即是眞言行者等者。且有二意。一者准前五 T2217_.59.0782b06: 無畏。以一切法平等寄齊虚空無垢菩提 T2217_.59.0782b07: 心故云即是等也。顯密雖異悟分齊同故 T2217_.59.0782b08: 云爾也。大師釋中。第三劫又有淺略深祕 T2217_.59.0782b09: 故。般若寺釋如下引。二者第六無畏無能所 T2217_.59.0782b10: 寄齊。第六無畏即眞言行者淨菩提心故云 T2217_.59.0782b11: 即是也。是以第三劫中云眞言門修行菩薩 T2217_.59.0782b12: 行等也。或又初地證理位故。顯行人入此 T2217_.59.0782b13: 位迴心成密人。故猶如天台云初地初住
T2217_.59.0782b16: 解心本不生。即亦解一道。又解極無自性
T2217_.59.0782b22: 色相現前位。三於法不生愛慢位。四覺法 T2217_.59.0782b23: 性無生位。五得心自在勝用位。六淨菩提
T2217_.59.0782b26: 然此心在纒出纒皆畢竟無相者。眞言行者 T2217_.59.0782b27: 初此淨菩提心也。謂於此菩提心有遮表二 T2217_.59.0782b28: 義。遮情無相似同一道極無無相空理故云
T2217_.59.0782c02: 竟空性同此畢竟無相故云即是也。故寶 T2217_.59.0782c03: 鑰下云。謂無相虚空相及非青非黄等言並 T2217_.59.0782c04: 是明法身眞如一道無爲之眞理。佛説此名 T2217_.59.0782c05: 初法明道。智度名入佛道初門。言佛道者 T2217_.59.0782c06: 指金剛界宮大曼荼羅佛。對諸顯教是究竟
T2217_.59.0782c09: 因是心望前顯教極果於後祕心初心。初發
T2217_.59.0782c12: 無相也。密宗法身如義破執故云無相也。 T2217_.59.0782c13: 此無相者顯教如來不能觀見。故云以如來 T2217_.59.0782c14: 五眼等也。又約表徳義者。無相不具故云 T2217_.59.0782c15: 無相。故疏第十九云。佛法離諸相而以方 T2217_.59.0782c16: 便具足一切善功徳神力不思議種種境界。 T2217_.59.0782c17: 即相無相而具一切相。即縁無縁具一切
T2217_.59.0782c20: 密方便具足四曼本有功徳故云而以方便 T2217_.59.0782c21: 等也。故大師住心論第三云。若入阿字門
T2217_.59.0782c24: 九種妄假像貎故。云尚不能得其像貎也。 T2217_.59.0782c25: 故密嚴院古徳云。色有二。謂妄假・眞實。眞
T2217_.59.0782c29: 故此義非理。雖知菩提心體破執故云不 T2217_.59.0783a01: 得像貎者。況餘生滅中人句又可然乎。若 T2217_.59.0783a02: 實不知破執則自宗佛知自證三菩提。豈不 T2217_.59.0783a03: 知初地菩提心乎。故知顯如來耳 T2217_.59.0783a04: 皆是擬儀外迹等者。鈔云。今所以明三劫 T2217_.59.0783a05: 六無畏者。若不作如是對辨恐常情各翫 T2217_.59.0783a06: 先習不能覺其微妙。但擬度外事之形迹
T2217_.59.0783a19: 淺祕兩釋或如次爲眞言心相外内或爲 T2217_.59.0783a20: 顯密二宗也。經文説淺略疏釋加深祕。然 T2217_.59.0783a21: 今釋偏釋經文。何所加自釋云以明修證 T2217_.59.0783a22: 之深淺乎。故知經中文順顯外迹而意顯
T2217_.59.0783a25: 二。若觀前人未有深解之機則順常途隨 T2217_.59.0783a26: 文爲釋。若已成就利根智惠則當演暢 T2217_.59.0783a27: 深密而教授之。今還以此二分釋阿闍梨 T2217_.59.0783a28: 義。若於此曼荼羅種種支分乃至一切諸尊 T2217_.59.0783a29: 眞言手印觀行悉地皆悉通達得傳教灌頂。 T2217_.59.0783b01: 是名阿闍梨。若度違順八心證寂然界。是 T2217_.59.0783b02: 名阿闍梨。若已心王自在覺自心本不生名 T2217_.59.0783b03: 阿闍梨。若生極無自性心得入如上曼荼
T2217_.59.0783b06: 初無畏時以聲字觀修曼荼羅行第二無畏
T2217_.59.0783b09: 曼荼羅行。又行傅教灌頂阿闍梨。此即五種 T2217_.59.0783b10: 三昧中第四三昧耶歟。若爾經所説六無畏 T2217_.59.0783b11: 誰云顯乎。又云寂然界阿闍梨等不可云 T2217_.59.0783b12: 深祕利根行也。況經中既問眞言行者心相。 T2217_.59.0783b13: 答説擧但顯心乎。故知經中但擧淺略鈍機 T2217_.59.0783b14: 密行。疏釋加深祕利根深行也。斯則以眞 T2217_.59.0783b15: 言利鈍行爲能所寄齊也。但鈍機所行無 T2217_.59.0783b16: 畏中順顯作釋故。顯密差別自顯故。又云。 T2217_.59.0783b17: 言顯爲所寄齊無違。故大師釋云。今依此 T2217_.59.0783b18: 經顯眞言行者住心次第。顯密二教差別亦
T2217_.59.0783b23: 當來世時劣惠諸衆生以癡愛自蔽唯依於
T2217_.59.0783b26: 信。若利根深智而輒授以淺略法門則以爲
T2217_.59.0783b29: 解者所觀察。若眞言乘深惠人此生悉求無
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹而顯修證深淺
T2217_.59.0783c09: 上已明見烟之相*等者。此文有二意。一者 T2217_.59.0783c10: 結成前無畏。就中亦有三。一者顯云烟。密 T2217_.59.0783c11: 云火。二者密行中有淺深二行故如次類 T2217_.59.0783c12: 烟火也。三者眞言淺略行隨如常烟相顯 T2217_.59.0783c13: 眞宗火性故云爾也。二者十縁生句來由 T2217_.59.0783c14: 也。所謂地前六無畏位分寄齊如常故未 T2217_.59.0783c15: 離待對。地上十縁生觀門離待對故今釋
T2217_.59.0783c26: 妄盡處故云爾。非謂盡微細妄執也故下 T2217_.59.0783c27: 釋云。菩薩亦如是。依心進行故名此心爲 T2217_.59.0783c28: 地。以心尚有所依故未名正遍知。如來 T2217_.59.0783c29: 已度微細戲論。進修都息故名超越心地也
T2217_.59.0784a09: 爾。故祕藏記云。越三妄是十地究竟。過此
T2217_.59.0784a12: 云。乃至爲一生補處菩薩。擇去心中無明
T2217_.59.0784a15: 鈔云第一無畏即當十信已前。第二無畏即 T2217_.59.0784a16: 當十信位也。第三無我無畏即當十住十行 T2217_.59.0784a17: 位也。第四法無畏即當十迴向四加行位。第 T2217_.59.0784a18: 五法無我無畏即當初地至八地已前位也。 T2217_.59.0784a19: 第六一切法自性平等無畏即當八地已去
T2217_.59.0784a22: 劫對明。三劫既滿但至初地。六無畏何通
T2217_.59.0784a26: 無畏於有相觀中修曼荼羅行。第三無畏 T2217_.59.0784a27: 於唯蘊無我心中修曼荼羅行。第四無畏 T2217_.59.0784a28: 於法縁心中修曼荼羅行。第五無畏於無 T2217_.59.0784a29: 縁心中修曼荼羅行。第六無畏於平等心 T2217_.59.0784b01: 中修曼荼羅行。離垢地已去各於自地觀心 T2217_.59.0784b02: 中修曼荼羅行。略以行位分之已。作十六
T2217_.59.0784b05: 各於自地觀心中修行故。故上釋第六無
T2217_.59.0784b10: 盡。疏第六釋八地三昧道云。以一切菩薩初 T2217_.59.0784b11: 度第七地時上不見諸佛可求下不見 T2217_.59.0784b12: 衆生可度。謂是住大涅槃。於萬行休息。爾 T2217_.59.0784b13: 時十方諸佛以此三昧道發起其心得度
T2217_.59.0784b16: 不見衆生可度上不見諸佛可求。爾時萬
T2217_.59.0784b21: 釋依此等意云第五無畏從初地至七地 T2217_.59.0784b22: 第六無畏在八地以上耳。但至十六重玄 T2217_.59.0784b23: 者抄釋此事云。又解謂。漸次證入而有二 T2217_.59.0784b24: 種。初約六無畏從因至果以爲漸次。後約 T2217_.59.0784b25: 十地從因至果以爲漸次。二門併影總有
T2217_.59.0784b28: 義也。何猥云二門別擧耶。故疏次下釋云。
T2217_.59.0784c04: 應六重極在佛果十重初在初地。然第六 T2217_.59.0784c05: 終初地十重始第二地。豈非一相續位分 T2217_.59.0784c06: 乎。故知六無畏爲六重。從地前至初地自
T2217_.59.0784c12: 地菩薩入三世平等與第六平等無畏無 T2217_.59.0784c13: 異。故取二地已上乃至佛地足前六種無
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧 T2217_.59.0784c19: 是約教道法門作如此説耳。然祕密乘人
T2217_.59.0784c25: 行離垢地已去各於自地觀心中修曼荼
T2217_.59.0784c28: 無畏中佛還約前三劫作差降。對明者理 T2217_.59.0784c29: 實約初劫及第二劫之初論六無畏。今約 T2217_.59.0785a01: 前二劫者付三瑜祇行門。於前二劫中 T2217_.59.0785a02: 説此無畏故言總意別以爲此釋耳。若成 T2217_.59.0785a03: 此意者經漸次證入之文疏作十六重深淺
T2217_.59.0785a06: 降第二劫乎。問。以六無畏配十住心方 T2217_.59.0785a07: 如何。答。般若寺抄云。第一二三四五無畏 T2217_.59.0785a08: 如次第二三四五六住心也。第六無畏中含
T2217_.59.0785a11: 住心第二劫攝。何安第六無畏耶。攝答。 T2217_.59.0785a12: 祖師判文非無起盡。故下文云。第二無畏
T2217_.59.0785a17: 畏配第三住心也。又疏第七云。若了知唯 T2217_.59.0785a18: 蘊無我乃至證寂然界時。當約我・人・衆生・
T2217_.59.0785a21: 故。又極上利根縁覺度一重法倒歟。故相配
T2217_.59.0785a28: 無自性心十縁生句即攝花嚴般若種種不
T2217_.59.0785b02: 菩提心論旨陳段含七八九三種住心引可 T2217_.59.0785b03: 爲證矣。故知祖師釋義深相叶疏家宗家 T2217_.59.0785b04: 等釋耳。凡酌東寺之末流之人拾小野之 T2217_.59.0785b05: 遺塵之輩。誰不仰信。誰不依憑。雖然私 T2217_.59.0785b06: 立義云。善無畏第二三住心也。故釋云。今此
T2217_.59.0785b10: 四念住觀亦通二乘觀門。故第四無畏或攝 T2217_.59.0785b11: 第五或攝第六也。又義云。第二聲聞七方 T2217_.59.0785b12: 便。第三聲聞四果。又第三第四縁覺攝也。第 T2217_.59.0785b13: 五他縁覺心。疏文分明也。第六一道極無。是 T2217_.59.0785b14: 約第二第三劫義故。但第二無畏有相觀 T2217_.59.0785b15: 者。抄第四云。第二無畏有相觀者。謂四念
T2217_.59.0785b18: 主故云有相歟。名言雖同義意是異也。又 T2217_.59.0785b19: 第七釋者證寂然名雖屬人空。彼行相下別 T2217_.59.0785b20: 釋。故疏云。以五喩觀察性空時。當約諸
T2217_.59.0785b25: 華嚴。非取三論義也。菩提心論且約性相 T2217_.59.0785b26: 二宗義屬相説旨陳別意歟 T2217_.59.0785b27: 是略答前問中修行句也者。問。經文云一 T2217_.59.0785b28: 切心相。何云修行句耶。答。且有二義。一 T2217_.59.0785b29: 者既云遍知心相。是以十縁生義觀法界 T2217_.59.0785c01: 衆生界一切心相皆能了知故。所觀境界心 T2217_.59.0785c02: 相而非行者心相故。今見一切心相觀十 T2217_.59.0785c03: 縁生義故。云修行句也。故下釋云。若於一 T2217_.59.0785c04: 念心中乃至以皆從縁故。即空即假即中故
T2217_.59.0785c09: 也。故下釋云。從此已下明進修方便及悉
T2217_.59.0785c12: 至耶。故此品次明入曼荼羅行法。具衆縁 T2217_.59.0785c13: 支分及所要眞言皆於此中廣明。譬如已 T2217_.59.0785c14: 知乳酪有醍醐性即教令具諸器物方便 T2217_.59.0785c15: 攅搖。以從縁起故當知不異十縁生句也
T2217_.59.0785c18: 爲眞言行者最要觀矣。問。若爾如何祕藏 T2217_.59.0785c19: 記云。如境界中見界會聖衆及餘一切事皆 T2217_.59.0785c20: 當入十縁生句觀察。不信而信之。唯當毎
T2217_.59.0785c23: 心如何。若思是至極。其意留著。又作慢心。 T2217_.59.0785c24: 譬如磨鏡時見現小影像停留時遂不成
T2217_.59.0785c27: 答。中川上人義云。既萬行方便淨除心垢 T2217_.59.0785c28: 必藉此觀。豈非旨要。而因縁生法即是假 T2217_.59.0785c29: 相即是法界。若纔見假相不知法界思假 T2217_.59.0786a01: 相爲至極之時。則有留著慢心過失。故言 T2217_.59.0786a02: 見所現境不可信是法界至極。但可信是 T2217_.59.0786a03: 至極之假勿留假相當係心至極也。本不
T2217_.59.0786a06: 今所説十縁生句有三重也。三重同云十 T2217_.59.0786a07: 喩故。云次下文云。摩訶般若中十喩亦具
T2217_.59.0786a10: 所説諸喩。既云深修觀察。非待初二劫五 T2217_.59.0786a11: 六喩乎。故釋云。今此中十喩云深修觀察
T2217_.59.0786a14: 行菩薩行故。又於今十喩作二釋中。無 T2217_.59.0786a15: 通初二劫之釋故。但至云十喩者或言總 T2217_.59.0786a16: 也。或帶數義也。或順華嚴宗立増減十故。 T2217_.59.0786a17: 又般若所説廣。何無五六喩。今十喩言總含。 T2217_.59.0786a18: 闕五六喩耶。故疏第二明五喩畢如大般
T2217_.59.0786a21: 聚沬。受如泡。想如野馬。行如芭蕉。識如幻
T2217_.59.0786a24: 通初劫也。五喩義既成則六喩義何無乎。 T2217_.59.0786a25: 或云。今十喩有三重也。今十喩眞言行者 T2217_.59.0786a26: 所用故。若初劫若第二劫皆眞言行者用此 T2217_.59.0786a27: 十喩也。但五喩六喩皆所寄齊觀故非眞言 T2217_.59.0786a28: 行者所用也。但統論此品等者寄五六喩 T2217_.59.0786a29: 顯密觀十喩故云爾。意明第三重者示深 T2217_.59.0786b01: 修義也 T2217_.59.0786b02: 以心沒蘊中等者。運和尚云。且約初幻有 T2217_.59.0786b03: 即心幻・即蘊幻・即不思議幻。即心幻者以 T2217_.59.0786b04: 心喩幻。即蘊幻者以五蘊喩幻。即不思
T2217_.59.0786b07: 無畏中第三無畏也。十住心中四五住心也。 T2217_.59.0786b08: 欲對治實法故等者。初劫後心寂然心也。無 T2217_.59.0786b09: 畏中第四無畏也。住心中第五攝。或第六初 T2217_.59.0786b10: 心歟。此心度一重法倒故云對治實法故。 T2217_.59.0786b11: 觀五喩故云觀此十縁生句。達諸法即空 T2217_.59.0786b12: 故云即空之幻也。故疏第二云。行者如是 T2217_.59.0786b13: 觀察時。從無性門達諸法即空得離一重
T2217_.59.0786b19: 畏也。上文云。法謂十縁生句也者是也。寂 T2217_.59.0786b20: 然心沒寂然空理故云心沒法中也。此理 T2217_.59.0786b21: 猶屬偏眞之理故云境界攀縁。謂境界者理 T2217_.59.0786b22: 異名。攀縁者偏義也。觀察蘊阿頼耶知自 T2217_.59.0786b23: 性如幻炎等時。離境界攀縁故。云對治境
T2217_.59.0786b26: 云蘊阿頼耶即心之幻是也。故疏第二云。 T2217_.59.0786b27: 至此僧祇始能觀察阿陀那深細之識解
T2217_.59.0786c01: 以心沒心實際中等者。諸本不同。或本云。
T2217_.59.0786c04: 際者三劫中第二劫未無畏中第五無畏終。 T2217_.59.0786c05: 十住心中第七住心也。所謂即心幻既以初 T2217_.59.0786c06: 劫即空爲所離。第三劫又以第二劫心可 T2217_.59.0786c07: 爲所離也。又能治文云。欲離有爲無爲界
T2217_.59.0786c10: 言名第二劫。經・疏何文乎。答。設雖無文。其 T2217_.59.0786c11: 理極成何責之耶。況復覺苑師釋云。今此中 T2217_.59.0786c12: 十喩復爲對治前劫心沒實際欲令離有
T2217_.59.0786c18: 心。住於寂滅平等究竟眞實之智令無退
T2217_.59.0786c25: 八住心也。且又示文理成義。謂擧能治文
T2217_.59.0787a15: 文名第八。疏文分明故。但會前文理者能 T2217_.59.0787a16: 所治義不定。或兩劫相望。如即心幻。或於 T2217_.59.0787a17: 一劫内成能所治。初後幻是也。初劫既然 T2217_.59.0787a18: 也。第三劫何不然乎。又三重幻不盡三劫 T2217_.59.0787a19: 心。擧一顯一。謂初劫擧寂然顯湛寂。第二 T2217_.59.0787a20: 劫擧他縁顯不生。三界唯心他縁不及心 T2217_.59.0787a21: 王自在故。第三劫擧極無顯一道也。又大 T2217_.59.0787a22: 師以離有爲無爲界亦證第九。故知望第 T2217_.59.0787a23: 九時第八還屬無爲等歟。故覺無爲於未
T2217_.59.0787a26: 家者小乘大乘一乘云三乘。故疏釋通達三
T2217_.59.0787a29: 同義異歟。或彼文不遮通第八歟。例如第 T2217_.59.0787b01: 九又雖云自如未云心實際故無失。問。三
T2217_.59.0787b04: 第二劫。即不思議第三劫乃至如來地之所 T2217_.59.0787b05: 觀也。問。初二幻如次初二劫所觀經文分明。 T2217_.59.0787b06: 何以得知第三幻第三劫乃至如來之所 T2217_.59.0787b07: 觀耶。答。疏云。今此中云深修觀察者。即是
T2217_.59.0787b10: 一一縁起皆當以十喩觀之。由所證轉深
T2217_.59.0787b16: 薩。是擧因行人也。釋云佛答修行句非示 T2217_.59.0787b17: 因行乎。況於果位無妄執。何用十喩觀乎。 T2217_.59.0787b18: 答。或云。實示修行相是雖因位軌則所授 T2217_.59.0787b19: 法豈果位無乎。況修上上方便斷微細妄 T2217_.59.0787b20: 執時寧不用此觀乎。又釋論對治行相可 T2217_.59.0787b21: 引證矣。云唯有如來乃能窮此。又下云毘盧 T2217_.59.0787b22: 遮那以上上智觀盡其源底。又云以十縁生 T2217_.59.0787b23: 句作無盡莊嚴。則此意也。私云。可局因歟。 T2217_.59.0787b24: 云菩薩行云修行句故。但祕記釋者上上方 T2217_.59.0787b25: 便句可存因滿也。上云十地究竟故。八九 T2217_.59.0787b26: 十三地如次下中上三品也。因滿果滿爲上 T2217_.59.0787b27: 上方便也。例如菩薩地盡句。故知。因滿斷 T2217_.59.0787b28: 微細得佛果故云至佛果故也。又當卷下 T2217_.59.0787b29: 云補處位斷無明父母之垢故釋論又理無 T2217_.59.0787c01: 斷故不可依無性觀也。但窮此十喩者。因 T2217_.59.0787c02: 行轉齊至佛果故云爾。又下釋者依因十 T2217_.59.0787c03: 縁觀生上上智觀也。又以因十句作果徳
T2217_.59.0787c06: 即是意明第三重等者。鈔云。經深修觀察者。 T2217_.59.0787c07: 對前二劫故名爲深。謂第一劫中即空之幻 T2217_.59.0787c08: 是名爲淺。第二劫中即心幻亦名爲淺。今
T2217_.59.0787c12: 已去所證轉深故云深。即是意明第三重者
T2217_.59.0787c15: 心著眞際時自心爲穢。是故感小。自心穢
T2217_.59.0787c20: 故云持。以加持逆次配感應耳。故即身義 T2217_.59.0787c21: 云。加持者表如來大悲與衆生信心。佛日之 T2217_.59.0787c22: 影現衆生心水曰加。行者心水能感佛日
T2217_.59.0787c25: 等流三身云所喜見身也。能現毘盧遮那是 T2217_.59.0787c26: 自性身故。若約五種法身義者。自性。受用 T2217_.59.0787c27: 等四身皆所現也。法界身爲能現故。故菩提 T2217_.59.0787c28: 心論云。成大毘盧遮那佛自性身・受用身・變
T2217_.59.0788a04: 引正位經禮懺文成五種法身義。可見九 T2217_.59.0788a05: 字釋矣。又義云。能現所現倶通四種身。且 T2217_.59.0788a06: 約自他利義作能所現假説歟。故二教論 T2217_.59.0788a07: 云。此四種身具竪横二義。横即自利竪則
T2217_.59.0788a10: 如來金剛三乘之幻即是遍一切法界圓壇。 T2217_.59.0788a11: 謂彼法界大曼荼中一一本尊皆是法界幖 T2217_.59.0788a12: 幟。一遍一切名遍一切處。遍一切處論幻 T2217_.59.0788a13: 者。謂遍一切處法界曼荼羅即是如來三密之 T2217_.59.0788a14: 幻。皆本不生。四句求之倶不可得。即不思議
T2217_.59.0788a17: 種種門觀之。生不可得而形聲宛然。即是法 T2217_.59.0788a18: 界。論幻即幻。論法界即法界。論遍一切處 T2217_.59.0788a19: 即遍一切處。論幻故名不可思議幻也。今行 T2217_.59.0788a20: 者於一念淨心中通達如此塵沙四諦。空 T2217_.59.0788a21: 則畢竟不生。有則盡其性相。中則擧體皆常。 T2217_.59.0788a22: 以三法無宗相故名不思議幻。如四諦
T2217_.59.0788b02: 爲幻。空有性即是法界。圓壇爲遍一切處。 T2217_.59.0788b03: 三法一體隨論異名。今即法界遍一切處 T2217_.59.0788b04: 而論幻故名不思議幻。後義三本皆同。空即 T2217_.59.0788b05: 畢竟不生者八不擧初一。有則盡其性相者。 T2217_.59.0788b06: 十如出初二。中則擧體皆常者。是法界不動 T2217_.59.0788b07: 也。幻有假諦即餘二諦而無*宗相故云即
T2217_.59.0788b14: 若爾訓釋不順文歟。不思議幻名專三諦 T2217_.59.0788b15: 中依幻有故。可云論幻故名不思議幻 T2217_.59.0788b16: 故。故知形聲宛然即是法界者。總先釋有空 T2217_.59.0788b17: 不二義也。論幻即幻者一假一切假義也。論 T2217_.59.0788b18: 法界即法界者一空一切空義也。論遍一切 T2217_.59.0788b19: 處即遍一切處者一中一切中義也。論幻故 T2217_.59.0788b20: 等者不思議三諦中今約不思議假諦故名
T2217_.59.0788b23: 中一中一切中。非一二三而一二三。不縱
T2217_.59.0788b26: 今觀門假爲宗故從彼云不思幻也。故下
T2217_.59.0788b29: 文。未審 T2217_.59.0788c01: 謂得淨心已去等者。深修觀察第二釋也。淨 T2217_.59.0788c02: 心者初地也。起信論中名淨心地是也。大 T2217_.59.0788c03: 乘義章十云。歡喜地者經中亦名淨心地也。
T2217_.59.0788c07: 菩提心爲因句也。二地至七地爲大悲句。 T2217_.59.0788c08: 八地已上爲方便句也。故當卷下云。初入 T2217_.59.0788c09: 淨菩提心門見法明道前七地以來爲大悲 T2217_.59.0788c10: 萬行。無功用以去至如來一切智地名大悲
T2217_.59.0788c15: 也。今解意通第二劫。從初地至七地是第 T2217_.59.0788c16: 二劫故。今謂不爾。初釋初地淨菩提心。三句 T2217_.59.0788c17: 中局因句也。後釋通三句。廣亘十地故。若 T2217_.59.0788c18: 初釋八地以上何不云轉深耶。又不思議幻 T2217_.59.0788c19: 是第六無畏也。上文云。即是眞言行者虚空
T2217_.59.0788c22: 究竟位乎。故知。三劫地前論之耳。問。若爾 T2217_.59.0788c23: 實範義云。即不思議第三劫乃至如來地之
T2217_.59.0788c26: 且如四諦等者。鈔云。且者不盡之辭。如即指 T2217_.59.0788c27: 斥之語。法數誠多。但擧四諦。世界無量。直
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
T2217_.59.0789a09: 幻得成就時三心究竟。即是祕密行者所求 T2217_.59.0789a10: 果耳。意者心中空・有・中道皆悉不生。以不
T2217_.59.0789a13: 也。凡今一句出三諦相即因成不思議義 T2217_.59.0789a14: 也。不思議三諦有・空・中無定相不隔歴故 T2217_.59.0789a15: 云爾也。天台止觀云。此三諦理不思議。無
T2217_.59.0789a18: 不可縷説爲終耳。私云。諸義皆非理。且如 T2217_.59.0789a19: 四諦至達其源底者釋經當於眞言行通 T2217_.59.0789a20: 達作證文也。故云通達如是塵沙四諦。又 T2217_.59.0789a21: 云乃能窮此達其*源底也。次無垢菩提心 T2217_.59.0789a22: 至明其大歸耳者次下所釋十喩來由也。 T2217_.59.0789a23: 故云且依釋論等耳。故知。故言深觀察也句 T2217_.59.0789a24: 爲復次釋終也 T2217_.59.0789a25: 次無垢菩提心等者。字義云。言無垢菩提 T2217_.59.0789a26: 心者。上云得淨心已去之淨心也。言十喩 T2217_.59.0789a27: 者第三重也。謂所以次第六無畏即第三劫 T2217_.59.0789a28: 淨心即明第三重十喩者。以淨心包始以 T2217_.59.0789a29: 十喩括終。擧所觀顯其他故。始終即諸地
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
T2217_.59.0789b08: 故云觸縁成觀也。問。今十喩歴事觀時所 T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於一事 T2217_.59.0789b10: 用多喩何遮之乎。依之第二劫六喩通觀 T2217_.59.0789b11: 頼耶自性。初劫五喩各別如次觀五蘊無性 T2217_.59.0789b12: 等。依之千手儀軌觀諸法虚假通用十喩 T2217_.59.0789b13: 故。又金剛界儀軌觀煩惱等通用五喩。故 T2217_.59.0789b14: 知。通別隨宜耳 T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
T2217_.59.0789b18: 觸縁成觀也 T2217_.59.0789b19: 御記云 T2217_.59.0789b20: 文永四年六月二十七日於高野山丈六堂 T2217_.59.0789b21: 以傳法大會之談義之次草之畢文永九年 T2217_.59.0789b22: 十二月中旬於醍醐寺中性院誂理性院 T2217_.59.0789b23: 上野公令清書畢自拭老眼加點畢
T2217_.59.0789b26: T2217_.59.0789b27: T2217_.59.0789b28: T2217_.59.0789b29: T2217_.59.0789c01: T2217_.59.0789c02: T2217_.59.0789c03: T2217_.59.0789c04: 疏卷第三之二
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
T2217_.59.0789c10: 對也。水月虚空有無相對。如響如城見聞相 T2217_.59.0789c11: 對。如夢如影寢覺相對。如像如化合散相對
T2217_.59.0789c14: 如化。以影喩替火輪。餘七全同。故云大同 T2217_.59.0789c15: 少異也。嘉祥二諦章下云。什師云。十喩以悟
T2217_.59.0789c18: ○證得一切法如幻如陽炎如夢如影像 T2217_.59.0789c19: 如谷響如光影如水月如變化如因陀 T2217_.59.0789c20: 羅網如虚空。不久滿足十地住法雲地
T2217_.59.0789c23: 軌有九喩。幻・陽焔・夢・影像・聲響・光影・水 T2217_.59.0789c24: 月・變化・虚空。法華儀軌有八喩。幻・陽炎・夢・ T2217_.59.0789c25: 影像・響・光影・水月・佛變化。略出經有七喩。 T2217_.59.0789c26: 八炎・幻化・揵闥婆城・空中響・旋火輸・夢・
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟 T2217_.59.0790a01: 云何爲幻者。抄云。幻者化也。無而忽有之謂 T2217_.59.0790a02: 也。先無形質假因縁有。名爲幻化。又幻者
T2217_.59.0790a08: 望幻事見聞人云自。抄云。惑人眼目故曰
T2217_.59.0790a11: 論師可釋惑自眼故句歟。諸大論師不出 T2217_.59.0790a12: 其所由。故當迷惑義。故今釋中上標五情所 T2217_.59.0790a13: 對等下結是事亦非籌度思量之境耳。大疏 T2217_.59.0790a14: 抄第一云。問。既幻師諦解*心幻是不實物。
T2217_.59.0790a22: 種種色像句也。合説中以成一切奇特不思 T2217_.59.0790a23: 議事合能造所造種種色像以自在神變宛 T2217_.59.0790a24: 然不謬合展轉往來等也。又以藥術因縁 T2217_.59.0790a25: 釋經呪術藥力。初釋中擧藥力顯呪術。合 T2217_.59.0790a26: 中合三密行也。又初釋中擧執持行用人。 T2217_.59.0790a27: 即是幻師也。合中持誦者是也。故合説云。獨
T2217_.59.0790b01: 者是也。故知第二釋約譬説初釋就合説 T2217_.59.0790b02: 意也。又經合説中闕畢竟淨故展轉往來等 T2217_.59.0790b03: 義。以譬説而顯故。又一切言合説歟 T2217_.59.0790b04: 無明亦如是雖非内有等者。智論第六云。無 T2217_.59.0790b05: 明亦如是。雖不内有不外有不内外 T2217_.59.0790b06: 有不先世至今世今世至後世亦無實性 T2217_.59.0790b07: 無有生者滅者。而無明因縁諸行生乃至衆 T2217_.59.0790b08: 苦集。如幻息幻所作亦息無明亦爾。無明盡
T2217_.59.0790b11: 所作歟。又依無明因縁諸行生句。以無明 T2217_.59.0790b12: 可合幻師。無明所生行可合幻事故。故智
T2217_.59.0790b16: 已方乃致無。如無明盡業報則盡。故言知
T2217_.59.0790b19: 耶。二義中前義爲勝。順智論法説文故。故 T2217_.59.0790b20: 智論云。徳如白佛言。世尊。是無明内有不。 T2217_.59.0790b21: 佛言。不。外有不。佛言。不。内外有不佛言。不。 T2217_.59.0790b22: 世尊。此無明從先世來不。佛言。不。從此世 T2217_.59.0790b23: 至後世不。佛言。不。是無明有生有滅不。 T2217_.59.0790b24: 佛言。不。有一法定實性是名無明不。佛言。
T2217_.59.0790b27: 師幻術幻事三種。故知此中幻術望幻師所 T2217_.59.0790b28: 作也故云是幻所作内有不等。對幻事是能 T2217_.59.0790b29: 作也。故云從幻能作伎樂也。以行等所生 T2217_.59.0790c01: 合唯所作幻事也以幻師可合不正思惟 T2217_.59.0790c02: 歟。或可合無明能具心歟。或合一心歟。 T2217_.59.0790c03: 論中無法合者。以譬説顯歟。例如今經中 T2217_.59.0790c04: 但擧幻術幻事疏中加人矣。又大師詠如 T2217_.59.0790c05: 幻喩詩云。吾觀諸法譬如幻。總是衆縁 T2217_.59.0790c06: 所合成。一箇無明諸行業。不中不外惑凡
T2217_.59.0790c09: 並存歟。三種世間能所造者幻事中能所造 T2217_.59.0790c10: 歟。或云。以幻事中能所造如次可合無明 T2217_.59.0790c11: 行歟。今謂不爾。彼同幻事故。藥則當三密 T2217_.59.0790c12: 行。故大疏抄云。問約幻有幾種耶。答。幻 T2217_.59.0790c13: 有二種。問。即何。答。假事幻實事幻也。問。今 T2217_.59.0790c14: 此中取何幻爲論耶。答。通二種幻也。又 T2217_.59.0790c15: 有三種幻。即空幻・即心幻・不思議幻也。可
T2217_.59.0790c18: 諸行如幻欺誑小兒屬因縁不得自在
T2217_.59.0790c21: 云。如如意珠滿一切願。隨心所欲。今觀是 T2217_.59.0790c22: 彼従珠得生耶。從人心生耶。當知。不從 T2217_.59.0790c23: 珠出。不從人心出。不共。不無因縁。但和 T2217_.59.0790c24: 合有耳。今悉地不思議神變亦如是。但猶眞 T2217_.59.0790c25: 言觀本尊及身印等縁而成悉地。由眞言 T2217_.59.0790c26: 故口業淨。觀本尊故意業淨。印故身業淨。 T2217_.59.0790c27: 三事平等故自我而有不思議業。然亦不
T2217_.59.0791a04: 證如是不思議法。所謂阿字自體從本已來 T2217_.59.0791a05: 具足無量自在力不思議力。此悉地體常住 T2217_.59.0791a06: 不變。但由行人不自了知故不得如是之 T2217_.59.0791a07: 果。今以此行淨其身口意業。若能與法相 T2217_.59.0791a08: 應即自成就。諸法自爾終不虚也。不思議果
T2217_.59.0791a11: 爾者能喩幻法不實。所喩眞言若實歟。答文
T2217_.59.0791a18: 如野馬無智人者。且有二意。一者野馬者 T2217_.59.0791a19: 遊絲也。如者譬類義。斯則以野馬類陽炎 T2217_.59.0791a20: 也。依之智論第六下譬中云。聲聞法中色如 T2217_.59.0791a21: 聚沬受如泡想如野馬行如芭蕉識如幻
T2217_.59.0791a24: 一云。風光相映野馬生形。故智論十六 T2217_.59.0791a25: 云。以日光風動塵故廣野中動如野馬等
T2217_.59.0791a28: 讀之。故下引智論云。飢渇悶極覩熱氣如
T2217_.59.0791b05: 水云走馬流川歟。故惠影疏第二云。陽春 T2217_.59.0791b06: 之月有日光動塵。西國名爲陽炎。此間名
T2217_.59.0791b10: 文似指能迷無智惠者。合上無智人歟。又 T2217_.59.0791b11: 男女相即是人相故云衆生也。故菩提心論 T2217_.59.0791b12: 中指人執云衆生執也 T2217_.59.0791b13: 結使煩惱日光等者。問。煩惱爲光菩提行 T2217_.59.0791b14: 爲塵邪念爲風有何因耶。答。智論釋可見」 T2217_.59.0791b15: 不知無我及諸法空等者。正文云。不知無 T2217_.59.0791b16: 我不知諸法空。於衆・界・入性空法中生
T2217_.59.0791b19: 想女*想也。總別異故。問。不知人空法 T2217_.59.0791b20: 空故可云生人想法想。何唯擧人想耶。 T2217_.59.0791b21: 答。擧人顯法歟。或下能治文云。則知諸法
T2217_.59.0791b24: 炎之相強立假名者。問。陽炎應體名。何云
T2217_.59.0791b27: 爾歟。又炎者因即光也相者果即水也。之言
T2217_.59.0791c03: 密嚴海會現前時。觀如陽炎。其心如何。若 T2217_.59.0791c04: 思是至極。其意留著又作慢心。譬如磨鏡
T2217_.59.0791c07: 海會是執空也。故疏上云。如下文萬行方
T2217_.59.0791c10: 界炎耳。又祕藏記云。如境界中見海會聖 T2217_.59.0791c11: 衆○皆當入十縁生句觀察。不信而信之。
T2217_.59.0791c15: 耳。私云。今宗神變不改自性如來金剛幻。 T2217_.59.0791c16: 即事而眞。何空其體矣。但經假名者破執言 T2217_.59.0791c17: 也。記釋者見所現境成至極執遣執也。無 T2217_.59.0791c18: 執而信云淨信也。故云不信而信也 T2217_.59.0791c19: 但是法界炎者。瑜伽中所現奇特境界合水 T2217_.59.0791c20: 相法界加持因縁類光炎也。又神變種種因 T2217_.59.0791c21: 縁者。即指所現境界歟。大師論云。瑜伽境 T2217_.59.0791c22: 界特奇異。法界炎光自相暉莫慢莫欺。是假
T2217_.59.0791c25: 眠力故無法而見。人亦如是。無明眠力故種 T2217_.59.0791c26: 種無而見有。所謂我・我所・男・女等。復次如 T2217_.59.0791c27: 夢中無喜事而喜無瞋事而瞋無怖事而怖。 T2217_.59.0791c28: 三界衆生亦如是。無明眠力故不應喜而喜
T2217_.59.0792a02: 夢。不眠不夢。如人睡眠夢中見虎畏號 T2217_.59.0792a03: 叫。覺者見之知其夢爾。○夢虎自無。衆生 T2217_.59.0792a04: 亦爾。臥生死床覆無明被昏睡眠。隨眠 T2217_.59.0792a05: 生五塵夢。起五欲想。取著諸法。生我我所 T2217_.59.0792a06: 見。生死中男女等相相愛經著。或時怖畏。 T2217_.59.0792a07: 或乍歡喜。迷實法相。聖人覺悟知其如夢。 T2217_.59.0792a08: 故以諸法實相方便示説而覺悟之。若知
T2217_.59.0792a11: 火見黄見赤。若冷氣多則多見水見白。若 T2217_.59.0792a12: 風氣多則多見飛見黒。五復所聞見事多 T2217_.59.0792a13: 若思惟念故夢見或天與。夢欲令知未來 T2217_.59.0792a14: 事故。五種夢皆無事而妄見。人亦如是。五 T2217_.59.0792a15: 道中衆生身力因縁故見四種我。色衆是 T2217_.59.0792a16: 我。色是我所。我中色之中我。如色受*想 T2217_.59.0792a17: 行識亦如是。四五二十得道實智惠覺已知
T2217_.59.0792a20: 中擧十五不共業中。以夢爲第六識不共 T2217_.59.0792a21: 業矣。但大小乘意少異。小乘意雖睡眠位 T2217_.59.0792a22: 無善惡意識起無記意識起與睡眠心所相 T2217_.59.0792a23: 應故夢見也。大乘意無心睡眠位六識皆滅 T2217_.59.0792a24: 故不能夢事。有心睡眠位意識猶存故夢見
T2217_.59.0792a27: 今復明此夢事等者。疏家釋經文也。此中有 T2217_.59.0792a28: 二。初就文釋。後行者得如是下依義結也。 T2217_.59.0792a29: 初中有二。初釋譬説後今此眞言下釋如 T2217_.59.0792b01: 是夢等合説也。二段各有夢事覺時。二節如 T2217_.59.0792b02: 文易知矣。疏第十五云。復次如夢中。夢上 T2217_.59.0792b03: 三十三天受天種種妙樂猶人於夢中而 T2217_.59.0792b04: 遊諸天宮不捨於此身亦不於彼者過 T2217_.59.0792b05: 千萬劫及其夢覺乃少時項耳。彼人不捨 T2217_.59.0792b06: 此身不往彼天但猶眠法之心有此不思 T2217_.59.0792b07: 議事也。不可以心識而能測其所以。今成 T2217_.59.0792b08: 就悉地者遊諸世界亦如是。但以瑜伽夢 T2217_.59.0792b09: 因縁得有此事。成種種事。宛然不無然知
T2217_.59.0792b12: 耶。謂夢事不思議全同瑜伽境界奇特。故殊 T2217_.59.0792b13: 此喩中擧總句歟 T2217_.59.0792b14: 如鏡中像非鏡作等者。論疏第二云。此文 T2217_.59.0792b15: 破外道四種邪因。非鏡作者破自因義。外道 T2217_.59.0792b16: 執言。自有一我。能作得果。是神我自作神 T2217_.59.0792b17: 我自受。故名自因也。非面者破他因義。外 T2217_.59.0792b18: 道執言。梵天喜時衆生受樂。梵天瞋時衆生 T2217_.59.0792b19: 受苦。今曰。衆生所以受苦樂等者並是梵 T2217_.59.0792b20: 天所作非是衆生也。非持鏡人作者破共因 T2217_.59.0792b21: 義。若言我與梵天共作者本有我云何得 T2217_.59.0792b22: 有神我共作衆生。所以受於苦樂。皆由往 T2217_.59.0792b23: 業因縁造惡得苦造善感樂。云何説言由 T2217_.59.0792b24: 共。是故破共因也。非無因縁者要須有 T2217_.59.0792b25: 鏡有面持鏡人等和合有像現。故言非無 T2217_.59.0792b26: 因縁也。明諸法因縁故有非是自然。論中 T2217_.59.0792b27: 五句義以自我爲一無因縁爲二。此二同
T2217_.59.0792c02: 心可同面像現鏡中。故論疏冥理今疏釋 T2217_.59.0792c03: 是迴文未盡歟。亦可讀爛脱耳。又論疏中 T2217_.59.0792c04: 二同破無因義者。論譬中會有五句。無因 T2217_.59.0792c05: 外開自然故。故合中但有四句。問。何故自
T2217_.59.0792c10: 義顯矣。又疏第二破自然云。即是從縁非
T2217_.59.0792c14: 除鏡面異者。今無境面者對執鏡者。遣鏡 T2217_.59.0792c15: 面故云無。下未有鏡面者直遮因縁體故 T2217_.59.0792c16: 云未有。例如彼無因果非因果異也。又除 T2217_.59.0792c17: 鏡除面者望果云除。未有直就因體論故 T2217_.59.0792c18: 異歟。或*云三句雖異能破是同何失 T2217_.59.0792c19: 當知諸法至故不知耳者。論正文云。諸法亦 T2217_.59.0792c20: 如是。非自作非彼作非共作非無因縁。 T2217_.59.0792c21: 云何非自作我不可得故。一切因縁生法 T2217_.59.0792c22: 不自在故諸法屬因縁故。是非自作。亦非 T2217_.59.0792c23: 他作者自無故他亦無。若他作則失罪福 T2217_.59.0792c24: 事。他作有二種。若善若不善。若善應與一 T2217_.59.0792c25: 切樂。若不善應與一切苦。若苦樂雜以何 T2217_.59.0792c26: 因縁故與樂以何因縁故與苦。共有二過 T2217_.59.0792c27: 故。自過他過。若無因縁生苦樂人應常樂 T2217_.59.0792c28: 離一切苦。若無因縁人不應作樂因除 T2217_.59.0792c29: 苦因。一切諸法必有因縁。愚癡故不知。譬 T2217_.59.0793a01: 如人從木求火從地求水從扇求風如是 T2217_.59.0793a02: 等種種各有因縁。是苦樂和合因縁生。先世 T2217_.59.0793a03: 業因今世若怒行若邪行縁。從是得苦樂。 T2217_.59.0793a04: 種種因縁以實求之。無人作無人受空五 T2217_.59.0793a05: 衆作空五衆受。無智人得樂婬心愛著得 T2217_.59.0793a06: 苦生瞋恚。是樂滅時更欲求得。如小兒見 T2217_.59.0793a07: 鏡中像心樂愛著失已破鏡求索智人咲 T2217_.59.0793a08: 之。失樂更求亦復如是亦爲得道聖人所
T2217_.59.0793a14: 業而招當來果故云從是得苦樂也。善惡 T2217_.59.0793a15: 如次感樂果苦報也。論正文云。是苦樂和 T2217_.59.0793a16: 合因縁生。先世業因今世若*怒行若邪行從
T2217_.59.0793a19: 法説歟。故智論正文云。無智人得樂婬心愛
T2217_.59.0793a22: 之説法説闕文。影略互顯歟 T2217_.59.0793a23: 以如來三密淨身爲鏡等者。意云。本尊三密 T2217_.59.0793a24: 身爲鏡。即縁也。行者三密行爲面。即因也。
T2217_.59.0793a27: 云。如來三密淨身爲鏡自身三密行爲面鏡
T2217_.59.0793b01: 與自身行爲鏡中像因縁有悉地生。猶如
T2217_.59.0793b06: 互相加入故各顯一義。故無過。今顯我入 T2217_.59.0793b07: 下示入我也
T2217_.59.0793b12: 順。廣大智身即是如來身也。謂一切三業功 T2217_.59.0793b13: 徳下至五神通・長壽等事離覽字無相之門 T2217_.59.0793b14: 無有得義。所以者何。若人心著於相則生 T2217_.59.0793b15: 蓋纒。隨業而轉不得自在。乃至世間悉地尚 T2217_.59.0793b16: 不可得。何況五通等耶。五通等尚無得理。 T2217_.59.0793b17: 何況如來平等智身耶。是故佛説三業世間 T2217_.59.0793b18: 一切功徳利益皆從無相法中而得成辨。如 T2217_.59.0793b19: 神通有多種。若行者以心離相無故乃 T2217_.59.0793b20: 至能得二乘五通。若更深修乃至能得菩 T2217_.59.0793b21: 薩五通。此五通即是入地菩薩自在之用。 T2217_.59.0793b22: 比於二乘之通如用日光等彼螢火也。 T2217_.59.0793b23: 持明者。謂持誦人得妙成就悉地之果即能 T2217_.59.0793b24: 遍遊一切佛土供養諸佛成就衆生也。若 T2217_.59.0793b25: 不觀此離一切相本來空寂法門。此仙亦 T2217_.59.0793b26: 不可得。此即是入於菩薩地也。長壽謂於 T2217_.59.0793b27: 壽自在常住世間利益衆生親近諸佛。童 T2217_.59.0793b28: 子謂壽無量歳常如十六童子容色鮮妙。亦
T2217_.59.0793c02: 動本心遊諸佛刹現種種身語意興種
T2217_.59.0793c08: 爲一爲異。若是異者何故前來翻譯悉地 T2217_.59.0793c09: 而作成就。若是一者不應雙置。然此一題 T2217_.59.0793c10: 義包因果。上成就字乃是行者能成就因。下 T2217_.59.0793c11: 悉地言所成就果。即是始覺契同本覺名 T2217_.59.0793c12: 悉得果○成就之悉地。作依主釋。又因果
T2217_.59.0793c15: 故智論鏡像偈云。等者以此偈證上義也 T2217_.59.0793c16: 以偈非有證上若先有之衆縁則無所用之 T2217_.59.0793c17: 義。此文意破先有云衆縁無用。故顯非有 T2217_.59.0793c18: 義也。以亦非無證若先無之衆縁復何所 T2217_.59.0793c19: 用義也。准前可知矣。次二句證然是悉地 T2217_.59.0793c20: 成就亦復非無因縁義也。意不受前非有非 T2217_.59.0793c21: 無二句義反因縁義故。此義爲共生句成能 T2217_.59.0793c22: 破引論耳。又義云。總證上四不生義。以 T2217_.59.0793c23: 有無配自他歟。亦復非有無當共生。此語 T2217_.59.0793c24: 亦不受者當無因句。故釋中。然是悉地成 T2217_.59.0793c25: 就亦復非無因縁者。破無因生也。第四句 T2217_.59.0793c26: 歟。智論云。譬如鏡中像非鏡亦非面亦非 T2217_.59.0793c27: 持鏡人非自非無因非有亦非無。此語亦
T2217_.59.0794a01: 以智論譬意結成上義也 T2217_.59.0794a02: 日初出時至顛倒願息者。智論第六云。如揵 T2217_.59.0794a03: 闥婆城者。日初出時見城門樓櫓宮殿行人 T2217_.59.0794a04: 出入。日轉高轉滅。但可眼見而無實是名 T2217_.59.0794a05: 揵闥婆城。有人初不見揵闥婆城。晨朝東 T2217_.59.0794a06: 向見揵闥婆城。意謂實樂疾行趣之。轉近 T2217_.59.0794a07: 轉失。日高轉滅。飢渇悶極。見熱氣如野馬。 T2217_.59.0794a08: 謂之爲水。疾走趣之。轉近轉滅。疲極困哭 T2217_.59.0794a09: 至窮山夾谷中大喚涕哭。聞有響應。謂有 T2217_.59.0794a10: 居民求之。疲極而無所見。思惟自悟渇願 T2217_.59.0794a11: 心息。無智之人亦如是。空衆・界・入中見吾我 T2217_.59.0794a12: 及諸法。婬瞋心著四方狂走求樂自滿。顛倒 T2217_.59.0794a13: 欺誑窮極懊惱。若以智惠知無吾我無實 T2217_.59.0794a14: 法者。是時顛倒願息。復次揵闥婆城非城。 T2217_.59.0794a15: 人心想爲城。凡夫亦如是。非身想爲身。非
T2217_.59.0794a18: 炎意故。疏主隨義轉用爲喩耳。或安乃至 T2217_.59.0794a19: 言故存三喩義歟。或云。爲願無我無法
T2217_.59.0794a22: 若以智惠知無我等者。譬中陽炎乾城。倶有 T2217_.59.0794a23: 假有實無二意。今合中但明我法無。不示 T2217_.59.0794a24: 我法有義耶謂我法有義非今觀門本意。 T2217_.59.0794a25: 故略之歟。智論正文幷明我相法相有矣。 T2217_.59.0794a26: 具如先所引矣。問。前後譬喩中各但用一 T2217_.59.0794a27: 喩。今何用多喩耶。答。智論云。問曰。一事可 T2217_.59.0794a28: 知何以多譬喩。答曰。我先已答是摩訶衍 T2217_.59.0794a29: 如大海水。一切法盡攝摩訶衍。多因縁故 T2217_.59.0794b01: 多譬喩無咎。復次是菩薩甚深利智故。種 T2217_.59.0794b02: 種法門種種因縁種種譬喩。於諸法爲人
T2217_.59.0794b08: 又以城喩身等者。大疏抄第一云。問。陽炎風
T2217_.59.0794b15: 揵闥婆城喩。答曰。聲聞經中城喩。衆縁實 T2217_.59.0794b16: 有。但城是假名揵闥婆城衆縁亦無。如旋火 T2217_.59.0794b17: 輸但惑人目。聲聞經中爲破吾我故。以 T2217_.59.0794b18: 城爲喩。此中菩薩利根。深入諸法空中故。
T2217_.59.0794b21: 無成城因縁。揵闥婆城因縁幷無。是故不
T2217_.59.0794b24: 義。譬法有我無也。揵城是縁及城倶無故。 T2217_.59.0794b25: 類菩薩二空也。二諦章下云。前破相宗觀 T2217_.59.0794b26: 法假有。如土木城雖無定性不無假城。此 T2217_.59.0794b27: 宗破相觀法如似乾闥婆城即非城。城喩既
T2217_.59.0794c01: 城不然故。問。成實論用乾城喩。然彼論全 T2217_.59.0794c02: 依四阿含經。何聲聞經中乾城喩無耶。答。智 T2217_.59.0794c03: 論次上文云。復一切聲聞法中無乾闥婆城
T2217_.59.0794c06: 三藏不説本性空寂。乾城喩辨能成之因所 T2217_.59.0794c07: 成之果無所有。故三藏中不説也。而成實 T2217_.59.0794c08: 論亦有此喩者。引菩薩藏中譬就小乘法
T2217_.59.0794c11: 揵闥婆城喩。乃至爲諸菩薩廣説十種喩 T2217_.59.0794c12: 等也。三藏中所以不説揵闥婆城喩者。爲 T2217_.59.0794c13: 三藏不説一切法本性空。乾城喩辨能成 T2217_.59.0794c14: 之因所成果本無所有。故三藏中不説也。 T2217_.59.0794c15: 而成實論亦有此喩者。引菩薩藏中譬。就
T2217_.59.0794c20: 品悉地十方淨嚴。下品悉地諸天修羅宮
T2217_.59.0794c25: 同住心品疏文矣。大疏抄第一云。問。爾以 T2217_.59.0794c26: 此喩喩三品悉地宮。非實者下品宮二乘皆 T2217_.59.0794c27: 知。所知應云一分二乘所得。何全云非二 T2217_.59.0794c28: 乘所得。答。今宗所云悉地宮。最是密嚴佛 T2217_.59.0794c29: 土。行者若得此宮時爲令不生愛著故引 T2217_.59.0795a01: 此喩。故疏云二乘經中無
T2217_.59.0795a05: 地之業而受彼果。名爲生悉地家。既生悉
T2217_.59.0795a08: 者。安住三品悉地宮也。馬頭儀軌下云○ T2217_.59.0795a09: 作念誦○三落叉遍○即得成就持呪仙 T2217_.59.0795a10: 人。自在得入阿修羅宮○六落叉遍即得
T2217_.59.0795a13: 若得上中下成就。隨事而用乃至得成。持
T2217_.59.0795a16: 故。此中不出修羅宮擧佛國顯修羅宮歟。
T2217_.59.0795a19: 下二宮顯密嚴歟。問。持明與下所擧五種 T2217_.59.0795a20: 悉地相攝如何。答。疏第十五云。夫言成就 T2217_.59.0795a21: 悉地者。謂住菩提心也。此菩提心即是第十 T2217_.59.0795a22: 一地成就最正覺。如是名悉地。諸悉地中 T2217_.59.0795a23: 最在其上○謂此無上悉地以前略有五種 T2217_.59.0795a24: 悉地。一者信。二者入地。三者五通。四者二 T2217_.59.0795a25: 乘。五者成佛。此是五種悉地也。初信者。謂隨 T2217_.59.0795a26: 分能淨諸根深信如來祕藏決定不疑。信 T2217_.59.0795a27: 佛有如是如是方便。若依行者必成菩提。 T2217_.59.0795a28: 此是地前信行也。次入地者。謂入歡喜地 T2217_.59.0795a29: 也○第三五通者。謂了知世間五通*之境 T2217_.59.0795b01: 猶如幻夢水月鏡像。不可執著。爾時度五 T2217_.59.0795b02: 通仙人之地名第三也。第四二乘者。謂觀 T2217_.59.0795b03: 察二乘境界。心得無著心不墮實際。爾時 T2217_.59.0795b04: 得度二乘境界。爾時到第八地也。五從第 T2217_.59.0795b05: 九地修菩提行道轉轉勝進成如來位也。
T2217_.59.0795b08: 經所説悉地者。明持明悉地及法佛悉地也
T2217_.59.0795b11: 法佛唯佛果故。若佛果唯無上悉地。因位分 T2217_.59.0795b12: 五種則持明可攝五種也。謂持明法佛如 T2217_.59.0795b13: 次一門普門悉地故。持明悉地局因位悉地 T2217_.59.0795b14: 歟。故疏第十二云。持明者。謂持誦人得妙 T2217_.59.0795b15: 成就悉地之果。即能遍遊一切佛土供養諸
T2217_.59.0795b18: 又義云。持明者有總別二意。三品悉地何不 T2217_.59.0795b19: 盡一切耶。普門行者亦受持法佛明故應 T2217_.59.0795b20: 云持明仙。故經次下云。親於尊所受明法
T2217_.59.0795b23: 仙文證即身成佛義。一生成佛機云眞言 T2217_.59.0795b24: 仙。豈非持明仙乎。大師持明法佛二種悉地。 T2217_.59.0795b25: 是別門意也。又義。即身義持明法佛同擧普 T2217_.59.0795b26: 門悉地也。經説云此生入悉地。是一生成 T2217_.59.0795b27: 佛之義故。又經六文論兩文。同證即身成佛 T2217_.59.0795b28: 故。又問答中以得眞言仙文證一生成佛 T2217_.59.0795b29: 之故。或云。普門一門未必依一生二生歟。 T2217_.59.0795c01: 祕釋云。問。依五轉門機有幾種。答。有二 T2217_.59.0795c02: 機。一上根上智期即身成佛。二但信行淺期 T2217_.59.0795c03: 順次往生。就此行者亦有多。正往生密嚴
T2217_.59.0795c06: 身成佛。小機二生又非隔生。故異祕釋順 T2217_.59.0795c07: 次往生之義矣 T2217_.59.0795c08: 當以此喩觀察等者。疏第十五云。如乾闥婆 T2217_.59.0795c09: 城身祕密者。彼所有仙人非身復非識也。 T2217_.59.0795c10: 云何身秘密者。言此悉地之人不捨此身不 T2217_.59.0795c11: 捨此識而能祕密其身。猶如乾闥婆城於 T2217_.59.0795c12: 中見種種宮殿人民衆物之相。雖似有是 T2217_.59.0795c13: 而實非有。亦不有而有。或時可見或時而 T2217_.59.0795c14: 無。此行人祕密其身亦如乾闥婆城。但從 T2217_.59.0795c15: 衆縁而生其實。非實或隱或顯。由眞言 T2217_.59.0795c16: 觀行衆因縁故。而令此身隨縁生滅亦如
T2217_.59.0795c19: 響應。如樂器等空故有出聲衆生亦爾。内 T2217_.59.0795c20: 外倶空。倶以虚妄顛倒因縁從聲出聲。故
T2217_.59.0795c23: 頌也。故智論第六云。風名憂擅那。觸齊而 T2217_.59.0795c24: 上去。是風七處觸。頂及斷齒脣舌咽及以 T2217_.59.0795c25: 胸。是中語言生。愚人不解此。或著起瞋癡。 T2217_.59.0795c26: 中人有智惠不瞋亦不著亦復不愚癡。但
T2217_.59.0795c29: 爲合説歟 T2217_.59.0796a01: 種種八風違順之音者。當卷下云。以眞言行 T2217_.59.0796a02: 者未見眞諦以來當有違順境界。或現種 T2217_.59.0796a03: 種可畏形色。或作異聲。乃至震動大地○ T2217_.59.0796a04: 爾時安心不動無有退屈○行者見此住 T2217_.59.0796a05: 菩提心有大義利故○彼彼魔事不能留
T2217_.59.0796a09: 喩可觀也。此是順違聲倶過故應非聖者 T2217_.59.0796a10: 法音。行者耳根淨故聞餘愛惡聲歟。不同 T2217_.59.0796a11: 下所擧瑜伽境界中聖者法音也。慈行釋云。 T2217_.59.0796a12: 八風不動心念。故須無我。若准賢首。財榮 T2217_.59.0796a13: 潤已損耗侵陵故云利衰。越過以毀越徳 T2217_.59.0796a14: 而歎故名毀譽。依實徳讃名稱依實過 T2217_.59.0796a15: 謗名譏。逼迫侵形名苦心神適悦名樂
T2217_.59.0796a18: 諸佛菩薩教誡音聲又自以音聲遍滿世 T2217_.59.0796a19: 界。遇此縁時以彼響喩觀察此道理不應
T2217_.59.0796a22: 音聲之教今明一音普遍之徳。故殊出舌根 T2217_.59.0796a23: 淨之因歟。無量一音異故云或也。況次下文 T2217_.59.0796a24: 既云遇此境界。所對境界。若通行者應云 T2217_.59.0796a25: 得此境界歟 T2217_.59.0796a26: 爾時入音聲惠法門者。大疏抄第一云。意如
T2217_.59.0796a29: 神變音聲不生貪著。不生貪著故心性不
T2217_.59.0796b06: 歟。從喩故實是法也。故所引釋論説法云。 T2217_.59.0796b07: 實法性月輪在實際虚空中。凡夫心水有
T2217_.59.0796b12: 唯有一月有衆水故見衆多月。諸法亦爾。 T2217_.59.0796b13: 本來一相以衆生無明心水有故。遂見諸 T2217_.59.0796b14: 法有種種相。生我我所迷實相。諸法本來
T2217_.59.0796b17: 性。何爲能所在耶。答。或云。謂於一法性 T2217_.59.0796b18: 性徳輪圓靈明具足。此喩月輪。廣大無礙清 T2217_.59.0796b19: 淨無分別性號虚空也。又云。謂於理智不 T2217_.59.0796b20: 二法本覺圓明云月輪。眞如無障云虚空 T2217_.59.0796b21: 耳。私云。設雖一理何無能所義。相性別故。 T2217_.59.0796b22: 故唯識論第十云。又自性身依法性土。雖此
T2217_.59.0796b26: 本來清淨。由何我我所相現耶。若法性現我 T2217_.59.0796b27: 相則質影相違。猶如水質現火影矣。彼復
T2217_.59.0796c01: 信論云。謂不如實知眞如法一故不覺心起
T2217_.59.0796c10: 又有眞前妄後過耶。答。眞妄従無始雖同 T2217_.59.0796c11: 時且義説前後。故二卷起信論云。謂從無
T2217_.59.0796c16: 何下文中以實智遣我相耶。謂我相法相 T2217_.59.0796c17: 倶實智所斷故無失。或又下文擧我相顯 T2217_.59.0796c18: 法相。上文中我我所相現亦爾也。今十喩菩 T2217_.59.0796c19: 薩所觀故專可遮法相也 T2217_.59.0796c20: 無明心靜水中等者。惠影疏第二云。是諸衆 T2217_.59.0796c21: 生不知諸法唯有一相本來是空無明心 T2217_.59.0796c22: 中横生取著起我我所造種種業生種種 T2217_.59.0796c23: 煩惱執虚誑法。菩薩聖人解諸法實相故 T2217_.59.0796c24: 皆悉了達知是誑法。所以不著。見凡夫執
T2217_.59.0796c27: 聖者心水常清如月。凡夫心水常濁如泥生 T2217_.59.0796c28: 生我我所。以智惠杖擾其我月自然不
T2217_.59.0797a02: 中。今據行者身現干衆生心中也。斯則如 T2217_.59.0797a03: 次自行化他義也。如意珠身者疏第十五云。 T2217_.59.0797a04: 如如意珠在於憧頭能滿一切人願隨心 T2217_.59.0797a05: 所欲可彼所求稱心而至。今觀是。彼從珠 T2217_.59.0797a06: 得生耶。從人心得生耶。若從珠出。何故 T2217_.59.0797a07: 一切時不出要待人心希願方出耶。若從 T2217_.59.0797a08: 人心出。則人心得何不自求而待珠耶。當 T2217_.59.0797a09: 知不從珠出。不從人心出。不共。不無 T2217_.59.0797a10: 因縁。但和合有耳。今悉地不思議神變亦如 T2217_.59.0797a11: 是。但猶眞言故口業淨。觀本尊故意業淨。 T2217_.59.0797a12: 印故身業淨。三業平等故自然而有不思議
T2217_.59.0797a15: 無爲而作利衆生事。如如意珠滿人求願。 T2217_.59.0797a16: 故云如意珠身也。又經第七云。大菩提心如
T2217_.59.0797a19: 所生身故云如意珠身歟 T2217_.59.0797a20: 爾時應諦想觀之者。自下破執文也。此句總 T2217_.59.0797a21: 標也。今此下別釋也。既能下總結也。就別 T2217_.59.0797a22: 釋中有二。初今此至所生者密嚴海會破 T2217_.59.0797a23: 執也。故云密嚴之想。此依自心佛身因縁 T2217_.59.0797a24: 現故。我心佛身相待作自他不生等義矣。意 T2217_.59.0797a25: 云。自他理性平等實相尚畢竟不生。況迷情
T2217_.59.0797a28: 云。意含四句。所謂相違自他故。自不生。他 T2217_.59.0797a29: 不生。相違自他故。共不生。相違自他則倶 T2217_.59.0797b01: 非因縁故。無因不生也。例如香象出三 T2217_.59.0797b02: 業以即一因作存壞四句。次又如下後如 T2217_.59.0797b03: 意珠身破執也。此中有二。初重明珠身心 T2217_.59.0797b04: 現。此中有法譬。法譬中不來去義相反。謂 T2217_.59.0797b05: 悉不來反合水不去。自心不去反合月不 T2217_.59.0797b06: 來也。來去雖相反義理全無違耳。後當以 T2217_.59.0797b07: 下正述破執也。此中二。初正述。後以喩反 T2217_.59.0797b08: 顯。第二總結中。初既能自淨其意者結初 T2217_.59.0797b09: 釋。自心澄淨而海會現故。後當下結第二釋。 T2217_.59.0797b10: 如意珠身故云如如不動。衆生蒙益故云爲 T2217_.59.0797b11: 人演説也 T2217_.59.0797b12: 聲聞經以受至復殊也者。爲明今經浮泡喩 T2217_.59.0797b13: 示先擧二經意異今經也。所謂聲聞經中 T2217_.59.0797b14: 以浮泡無性衆縁實法喩唯蘊無我歟。故 T2217_.59.0797b15: 疏第二云。聲聞經中雖説此五喩。而意明
T2217_.59.0797b19: 十喩中除此取如化也。故大般若經第一
T2217_.59.0797b22: 如變化事如尋香城雖皆無實而現似有
T2217_.59.0797b27: 問。疏第二云。此三事猶帶拆法明無性空。
T2217_.59.0797c01: 取之。第三劫中何取彼耶。答。因縁實法故 T2217_.59.0797c02: 不順體法空。例如土木城。故不取彼耳然 T2217_.59.0797c03: 今以泡起滅即水起滅喩即心之變化。故所 T2217_.59.0797c04: 況既異。例難不齊矣。問。變化又化事雖無 T2217_.59.0797c05: 心因縁實法。何捨泡取化耶。答。下釋云。但
T2217_.59.0797c08: 乎。答。彼取泡滅即水滅邊故無違耳。問。第 T2217_.59.0797c09: 二劫又明三界唯心義。故三重幻中云即心 T2217_.59.0797c10: 幻。若爾何不爲喩耶。答。唯心言雖同即心 T2217_.59.0797c11: 意是異。所謂彼諸識所變影像故云唯心。此 T2217_.59.0797c12: 一心縁起故云即心也。又彼質影雙存。此 T2217_.59.0797c13: 唯影無質也。又彼諸法歸自心。此自心成諸 T2217_.59.0797c14: 法。故二劫意大異而已。又如彼華嚴三界唯 T2217_.59.0797c15: 識自宗他宗倶談三界唯心但局我宗也 T2217_.59.0797c16: 又以心爲曼荼羅等者。今釋與前異云。前 T2217_.59.0797c17: 釋自心作佛還蒙彼佛示悟方便自心轉入 T2217_.59.0797c18: 無量法門也。今釋自心作曼荼羅境界此 T2217_.59.0797c19: 爲能縁境界自心能作不思議神變也。以
T2217_.59.0797c23: 修定者有十四變化者。智論第六云。如化者 T2217_.59.0797c24: 十四變化心。初禪二。欲界・初禪。二禪三。欲 T2217_.59.0797c25: 界・初禪・二禪。三禪四。欲界・初禪・二禪・三禪。 T2217_.59.0797c26: 四禪五。欲界・初禪・二禪・三禪・四禪。是十四
T2217_.59.0797c29: 如鴻毛。四者能作自在。能以大爲小以 T2217_.59.0798a01: 長爲短。如是種種。五者能有主力。有大力 T2217_.59.0798a02: 人無所下故言有主力。六者能遠到。七能 T2217_.59.0798a03: 動地。八者隨意所欲盡能得。一身能作多 T2217_.59.0798a04: 身能作一。石壁皆過。履水。虚手捫日月。 T2217_.59.0798a05: 能轉四大地作水水作地火作風風作火
T2217_.59.0798a08: 定果有二。二定果有三。三定果有四。第四 T2217_.59.0798a09: 定果有五。且初禪有二化心。一欲界攝。謂 T2217_.59.0798a10: 初禪作欲界化也。二初禪攝。謂初禪作初
T2217_.59.0798a15: 有四種。謂作欲界自他二化。及作色界自
T2217_.59.0798a18: 故頌疏云。此十四能變化心從定修生。無記
T2217_.59.0798a21: 故智論云。如化人無生老病死無苦無樂 T2217_.59.0798a22: 亦異於人生。以是故空無實。一切諸法亦
T2217_.59.0798a25: 體。若色界化則以色觸二境爲體也。於中 T2217_.59.0798a26: 有即質離質。若即質化即我身化色天形 T2217_.59.0798a27: 欲界人天等姿也。若離質化我身外別化彼 T2217_.59.0798a28: 等身也。設離質化設即質化隨所化事可 T2217_.59.0798a29: 攝欲色二界。能化心唯色界攝也。依身欲 T2217_.59.0798b01: 色二界隨應不定也。若色界人天身修得 T2217_.59.0798b02: 色界定可色天乎。或云。入定位彼天攝。出 T2217_.59.0798b03: 定不爾歟。私云。設雖入定。依身既欲界故。 T2217_.59.0798b04: 欲界攝也。問。今變化何不通無色耶。答。彼 T2217_.59.0798b05: 非通依地故。故頌疏云。五通必依止觀均
T2217_.59.0798b08: 四禪根本定地。○大乘法中始終同小。究
T2217_.59.0798b12: 局欲色。又瑜伽文者。住心論釋此事云。然 T2217_.59.0798b13: 大乘唯識論等許無色界有定品色。而無
T2217_.59.0798b16: 發神通入餘定中。不能起用。諸佛菩薩則 T2217_.59.0798b17: 不如是。隨依何定。所發神通入餘定中。
T2217_.59.0798b20: 色起通而已。問。變化亦雖化事無性。能化 T2217_.59.0798b21: 心因縁即實法。若爾何捨泡取化耶。答。泡 T2217_.59.0798b22: 從水生。泡擧體水故。破泡形濕性猶存。是 T2217_.59.0798b23: 即如*拆法極微刹那體猶在。然化事雖從 T2217_.59.0798b24: 心生。化事擧體非心故。化息時化事處無 T2217_.59.0798b25: 心殘。故喩體法空也。例如乾城木城異也」 T2217_.59.0798b26: 天龍鬼神亦能作化者。智論云。是變化復 T2217_.59.0798b27: 有四種。欲界藥草寶物幻術能變化諸物。諸 T2217_.59.0798b28: 神通人神力故能變化諸物。天龍鬼神輩得 T2217_.59.0798b29: 生報力故能變化諸物。色界生報修定力
T2217_.59.0798c03: 意珠亦能變物令成寶也。幻術亦能變諸 T2217_.59.0798c04: 物也。説勒那留支等用呪事亦善能呪井 T2217_.59.0798c05: 水令滿方。方自取之能呪幻博貪向墓也。 T2217_.59.0798c06: 諸神通者明神通人亦能變化也。前言八種 T2217_.59.0798c07: 變化。變化若得禪時即能得者。今此中別明 T2217_.59.0798c08: 修通除障通無明所得故別出之耳。諸龍神 T2217_.59.0798c09: 鬼色界修定所得生報力能變化等不入四 T2217_.59.0798c10: 種。四種中但取修習所得者耳。前言變化 T2217_.59.0798c11: 據身在欲界修得諸禪作者。是故此中別
T2217_.59.0798c16: 呪力成故。四藥成。由藥力成故。五業成。由
T2217_.59.0798c19: 業得合生得更開神通故。倶舍神通攝 T2217_.59.0798c20: 修得更開業得故。又倶舍有占相得矣 問。 T2217_.59.0798c21: 以五種得配人天等方如何。答 頌疏云。若 T2217_.59.0798c22: 修得通唯人天趣。能入定故。生得除人通 T2217_.59.0798c23: 餘四趣。皆有生得。呪藥二種通人天鬼趣。
T2217_.59.0798c26: 可見矣 T2217_.59.0798c27: 如化生先無定物等者。智論云。復次化生先 T2217_.59.0798c28: 無定物。但以心生便有所作。皆無有實。 T2217_.59.0798c29: 人身亦如是。本無所有。但從先世心生從 T2217_.59.0799a01: 今世身。皆無有實。以是故説諸法如化。 T2217_.59.0799a02: 如變化心滅則化滅。諸法亦如是。因縁滅 T2217_.59.0799a03: 果亦滅不自在○復次如變化生法無初 T2217_.59.0799a04: 無中無後。諸法亦如是。如變化生時無
T2217_.59.0799a09: 如虚空者謂但有名而無實法者。且取虚 T2217_.59.0799a10: 空爲譬歟。然經中云如空中無衆生等直 T2217_.59.0799a11: 非取虚空也。故列名中經云虚空華。論云 T2217_.59.0799a12: 如虚空。若爾經論是異。疏家何引論文釋 T2217_.59.0799a13: 經意而准論有人飛上等文釋如得神通者 T2217_.59.0799a14: 於空一顯色中自在飛行等乎。謂釋論意非 T2217_.59.0799a15: 直取大虚體。取縹色爲譬歟。故以空一顯 T2217_.59.0799a16: 色同經空華歟。故惠影疏第二云。衆生亦 T2217_.59.0799a17: 爾。遠無漏法故爲顛例。分別心所轉於空 T2217_.59.0799a18: 法中轉取男女等相生染著心。如遠生虚
T2217_.59.0799a21: 許虚空實體故直取虚空歟。彼論多重問 T2217_.59.0799a22: 答付虚空論之 T2217_.59.0799a23: 遠無漏實智惠故等者。問。應云遠實相譬 T2217_.59.0799a24: 遠視故對虚空故。應以實相類虚空以 T2217_.59.0799a25: 實智合眼以我男女等合縹色故。如何。 T2217_.59.0799a26: 答。譬合影略互顯歟。譬中擧翳眼顯明目 T2217_.59.0799a27: 合中擧實智顯惡惠故。故譬中又應云遠 T2217_.59.0799a28: 明眼故奇虚空見縹色。合中又應云遠視 T2217_.59.0799a29: 故身見轉見我男女也。謂執我我所是身 T2217_.59.0799b01: 見故
T2217_.59.0799b04: 見青色。今飛昇空中遠至無見也。意異。 T2217_.59.0799b05: 智論具文云。有人飛上極遠而無所見。以
T2217_.59.0799b08: 何。答。此意。眞際如空。諸法如空華等。凡 T2217_.59.0799b09: 夫妄見空中種種相貎。其所見相都無實體。 T2217_.59.0799b10: 如是行者修觀行時遇諸魔境種種違順
T2217_.59.0799b13: 合譬中疾病非人等因縁也。謂魔及業煩惱 T2217_.59.0799b14: 如次合譬人及疾病歟。以事及境二字 T2217_.59.0799b15: 合種種人物形相等。事謂魔所作事境謂業 T2217_.59.0799b16: 煩惱所起境故。以皆當安心等文合得本心 T2217_.59.0799b17: 等句也。問。此喩及下火輪喩。經中無合法 T2217_.59.0799b18: 文。如何。答。擧喩顯法歟。又前八喩其義顯 T2217_.59.0799b19: 故。又總摽中云十喩皆眞言行者所行故」 T2217_.59.0799b20: 譬如火燼等者。智論疏第二云。如旋火輪 T2217_.59.0799b21: 者。被火燒頭名作火。投之急轉遙看
T2217_.59.0799b26: 切如來一體速疾力三昧者。謂入此三昧時 T2217_.59.0799b27: 證*心一切如來皆同一法界智體。於一念 T2217_.59.0799b28: 中能次第觀察無量世界海微塵等諸三昧 T2217_.59.0799b29: 門。知如是如是若干衆生於彼彼三昧門 T2217_.59.0799c01: 中應得入道。知彼善知識已爲若干衆生 T2217_.59.0799c02: 作種子因縁。等爲若干衆生作種種因 T2217_.59.0799c03: 縁。或有衆生入如是法門可得超昇成 T2217_.59.0799c04: 佛。入餘法門久遠稽留不得成佛。如是等 T2217_.59.0799c05: 種種根性不同。進修方便皆亦隨異乃至遊 T2217_.59.0799c06: 戲其中次第修習出入超世界。於一一門 T2217_.59.0799c07: 各得能成就無量衆生故名一體速疾力三
T2217_.59.0799c10: 速疾力三昧供養無量善知識遍行無量諸
T2217_.59.0799c13: 今文是擧菩薩所入歟。云淨菩提心故此 T2217_.59.0799c14: 三昧又普門三昧歟。或云。字觀云一體速
T2217_.59.0799c17: 方與圓種種變形任意遷。一種阿字多旋轉・
T2217_.59.0799c20: 影。然譬中無煩惱譬。謂合中擧煩惱譬中 T2217_.59.0799c21: 顯人歟。又次釋中擧人幷影。合中但擧影 T2217_.59.0799c22: 顯人歟。善惡業即隨人去住動故。故智論 T2217_.59.0799c23: 偈云。空中亦逐去。地底亦隨去。處處常隨
T2217_.59.0799c27: 合中闕人。故或云果報類人。或云業譬人 T2217_.59.0799c28: 報合影不斷。故云罪福就時出也。大疏 T2217_.59.0799c29: 抄一云。意有人體時影隨有。人去影去。隨
T2217_.59.0800a03: 歟。未詳。委可尋決耳。此中報不斷故罪福 T2217_.59.0800a04: 熟時出者合動歟。又出者去義也。故智論云 T2217_.59.0800a05: 不去。中論云不出。動是去住外無別體。故 T2217_.59.0800a06: 四威儀中無擧。故無別合歟 T2217_.59.0800a07: 然是影非有物者。疏家以釋論影喩同今經 T2217_.59.0800a08: 火輪也影是眼識所縁顯密通滿掟。何云誑 T2217_.59.0800a09: 眼法乎。影又顯色其一極微聚集實色大小 T2217_.59.0800a10: 大同習也。何云非有物乎。謂且約釋論不 T2217_.59.0800a11: 許影實體作此釋歟。大疏抄第一云。旋火 T2217_.59.0800a12: 輪與影喩其意同也。可思也。上第四喩釋
T2217_.59.0800a17: 答。彼以乾闥婆城攝餘縁生爾云也。問不 T2217_.59.0800a18: 然。疏文不云。相准可知○何可云例攝。此
T2217_.59.0800a24: 故。必定句等正覺句等局密故。但非二乘文 T2217_.59.0800a25: 者雖唯眞言。作此釋何失。例如諸佛大祕 T2217_.59.0800a26: 密外道不能識也。安足之處者句是足跡之 T2217_.59.0800a27: 義。故大乘人安足之處故非聲縁安足也。 T2217_.59.0800a28: 義如前釋。即此意矣 T2217_.59.0800a29: 障蓋雲披自當證知耳者。經上文云。此菩薩 T2217_.59.0800b01: 淨菩提心門名初法明道。菩薩住此不久修
T2217_.59.0800b04: 十方一切諸佛○當知行人則是位同大覺 T2217_.59.0800b05: 也。以其自覺心故便得佛名。然非究竟妙
T2217_.59.0800b12: 心心還。智惠未滿福徳微少。不達一心中 T2217_.59.0800b13: 實處。故根本無明猶未出離。而卒萬行到 T2217_.59.0800b14: 果位時。始覺般若分明顯了本有功徳具足 T2217_.59.0800b15: 圓滿。現見一中法界之心安立住處根本無
T2217_.59.0800b18: 又安住其實相中故云安住其中也。論約 T2217_.59.0800b19: 所安住處。今依能安住智歟。論一中法界之 T2217_.59.0800b20: 心者後重一法界心。即當天台宗。今心處者 T2217_.59.0800b21: 初地淨菩提心。是亦同天台矣。或又一中 T2217_.59.0800b22: 法界兼華嚴。以風水龍王同華嚴故。今 T2217_.59.0800b23: 文此心名極無自性心。故引合耳 T2217_.59.0800b24: 必定師子吼等者。疏第一云。第九大那羅延 T2217_.59.0800b25: 力執金剛者。謂持祕密神通力也。如一闡 T2217_.59.0800b26: 提必死之疾二乘實際作證已死之人諸佛 T2217_.59.0800b27: 醫王明見如來性故則能必定師子吼於
T2217_.59.0800c01: *吼説救療實相印故。云如來性心實相印 T2217_.59.0800c02: 也。法華經中説二乘成佛故。云如説實相 T2217_.59.0800c03: 印也。可例准歟 T2217_.59.0800c04: 一切諸魔皆化身作佛等者。鈔第四云。智度 T2217_.59.0800c05: 論云。復有魔。作比丘被服來語菩薩。汝先 T2217_.59.0800c06: 從小師聞修六婆羅密法。皆是虚妄。所集 T2217_.59.0800c07: 隨喜功徳亦是虚妄。汝先所聞皆是虚誑。文 T2217_.59.0800c08: 飾不眞。非佛口説。今我爲汝眞示佛法。乃 T2217_.59.0800c09: 至魔作佛身來所説。異於法相者亦不信 T2217_.59.0800c10: 受。譬如狗著師子皮諸獸見之雖怖聞聲 T2217_.59.0800c11: 則知是狗。何況變作餘身等能令行者變
T2217_.59.0800c14: 此寂光所照。無量知見自然開發。如蓮華 T2217_.59.0800c15: 敷。故云無量智成就。此智成就即是毘盧 T2217_.59.0800c16: 遮那心佛現前故。云等正覺顯現。梵本云三 T2217_.59.0800c17: 藐三佛陀現也。佛已略説如此心實相印。
T2217_.59.0800c20: 盧遮那心佛現前。然非究竟妙覺位。又非顯 T2217_.59.0800c21: 乘成覺也。又依云極無自性心生即是等 T2217_.59.0800c22: 則顯成覺歟。故大師釋極無自性心云。是因 T2217_.59.0800c23: 是心望前顯教極果。於後祕心初心。初發
T2217_.59.0800c28: 佛果漸次轉深故云乃至也。故上釋云。謂 T2217_.59.0800c29: 得淨心已去從大悲生根乃至方便究竟 T2217_.59.0801a01: 其間一一縁起皆當以十喩觀之。由所證
T2217_.59.0801a06: 密方便展轉不同。容極至心王大海方一味
T2217_.59.0801a09: 故。深修言局第三劫以上故。但至大海喩 T2217_.59.0801a10: 者意大異。謂下取海水一味今取海底漸 T2217_.59.0801a11: 深故 T2217_.59.0801a12: 上上智觀者。涅槃經四乘菩提中佛菩提也。 T2217_.59.0801a13: 中論疏云。下智觀故得聲聞菩提。中智觀故 T2217_.59.0801a14: 得縁覺菩提。上智觀故得菩薩菩提。上上智
T2217_.59.0801a17: 言門修行諸菩薩以見法明道故即生獲得 T2217_.59.0801a18: 除一切蓋障三昧。得此三昧故即能與諸 T2217_.59.0801a19: 佛菩薩同住發五神通。以五神通故獲一 T2217_.59.0801a20: 切衆生語言陀羅尼。獲此陀羅尼故能知 T2217_.59.0801a21: 一切衆生心行而作佛事。以能廣作佛事 T2217_.59.0801a22: 不斷如來種。故則於一切時一切處常爲 T2217_.59.0801a23: 十方諸佛之所護持○當知如是諸句皆
T2217_.59.0801a26: 心實性故得理智一際。了知理智不二故 T2217_.59.0801a27: 必定師子*吼説如來性心實相印。了知如 T2217_.59.0801a28: 來性故成初地正覺。了知正等覺故漸次 T2217_.59.0801a29: 轉深發毘盧遮那上上智觀也。如此六句相 T2217_.59.0801b01: 望後後云相釋。釋前句故。前前云相生。生 T2217_.59.0801b02: 後句故。又次第相釋等相字顯互釋互生義 T2217_.59.0801b03: 歟。次第又有順逆次第故。例如彼釋論別 T2217_.59.0801b04: 因果故表功徳故引行者故文有順逆相釋 T2217_.59.0801b05: 矣。又六句中前五云次第相釋。後一云次第 T2217_.59.0801b06: 相生。漸次轉深乃至生佛智故。又且以六 T2217_.59.0801b07: 句配五種大乘者。大乘句是他縁乘。大乘 T2217_.59.0801b08: 初門故云總名。故云非聲聞縁覺等。心句即 T2217_.59.0801b09: 覺心乘。覺自心本不生故云心句也。謂五 T2217_.59.0801b10: 句。八迷障蓋雲披八不中道自心月顯故。無 T2217_.59.0801b11: 等等句必定句者一道心。理智不二是一道 T2217_.59.0801b12: 一乘義。故釋云函大蓋大。是函蓋相稱義也。 T2217_.59.0801b13: 二乘作佛法華説故。云必定師子*吼。故法
T2217_.59.0801b16: 句者祕密心也。故云乃至毘盧遮那以上上 T2217_.59.0801b17: 智觀等也。又配三種幻者初大乘句者即 T2217_.59.0801b18: 空幻。是學大乘人觀故。度違順八心故。非 T2217_.59.0801b19: 二乘安足之處也。次心句者即心幻也。無 T2217_.59.0801b20: 等等已下諸句不思議幻也。依之當卷下釋
T2217_.59.0801b24: 意何。答。此五句歎縁生不思議也○問。以 T2217_.59.0801b25: 此六句歎彼十縁生何。答。此十喩皆是大 T2217_.59.0801b26: 乘甚深縁起。非二乘安立故。云大乘句。心 T2217_.59.0801b27: 之實際不可得。無能無所。如是觀時心性 T2217_.59.0801b28: 空寂故名心句。如來智慮亦不可得無敢可 T2217_.59.0801b29: 比者。故云無等等句也。諸佛以此十縁生 T2217_.59.0801c01: 義決定師子*吼幷能信解決定至無上果 T2217_.59.0801c02: 故。云決定句。能知此十喩義極無垢心生。 T2217_.59.0801c03: 此心生時即得佛果一徳。故云正等覺句。如 T2217_.59.0801c04: 是十喩令行者心漸從淺至深。淺者自餘 T2217_.59.0801c05: 九宗。深者今此祕密莊嚴住心。從彼唯蘊無 T2217_.59.0801c06: 我至此第十住心令心彌淨彌固遂住無
T2217_.59.0801c09: 十世界微塵數金剛密惠差別智印猶如鬢 T2217_.59.0801c10: 蘂。十世界微塵數大悲萬行波羅蜜門猶如 T2217_.59.0801c11: 華藏。三乘六道無量應身猶如根等條葉 T2217_.59.0801c12: 發暉相間。以如是衆徳輪圓周備故名曼
T2217_.59.0801c15: 第詢求或於如是法門已善修行而於餘 T2217_.59.0801c16: 門未能究習。若入普門世界時則能於一
T2217_.59.0801c19: 巧説諸法令能解脱故。大智者實智。能證
T2217_.59.0801c22: 疾力三昧故。一念心中窮上求下化行盡也。 T2217_.59.0801c23: 上窮無盡法界者上求自利行。下極無盡生 T2217_.59.0801c24: 界者下化利他行也。故疏下云。若入普門世 T2217_.59.0801c25: 界時即能於一念中具足相應。是名深行
T2217_.59.0802a03: 者以内自觀行力爲因外感佛神通加持 T2217_.59.0802a04: 力爲縁由斯二力故自然而有祕密法界縁 T2217_.59.0802a05: 起智生即能得見不思議加持境界。是故不
T2217_.59.0802a08: 云。悉地是眞言妙果。爲此果故。而修因行
T2217_.59.0802a11: 猶如云悉地成就。故次下云悉地果生也。 T2217_.59.0802a12: 或又悉地成就因果別故非例歟。抄釋如上 T2217_.59.0802a13: 引 T2217_.59.0802a14: 已説淨菩提心諸心相竟者。諸心相有二義。 T2217_.59.0802a15: 或九句隨一諸心相句也。住心中雖亦明心 T2217_.59.0802a16: 續生修行等句。廣明諸心相句又重説故且 T2217_.59.0802a17: 約廣多云爾也。或云。諸心相言通總別故。 T2217_.59.0802a18: 今約總通云諸心相句也。如實遍知一切 T2217_.59.0802a19: 心相釋答修行句也。又住心品中又雖説 T2217_.59.0802a20: 三句。多明菩提心句故。云淨菩提心也。次 T2217_.59.0802a21: 下進修方便及悉地果生者根究竟也。大疏 T2217_.59.0802a22: 抄第一云。意上已説十心差別。次説六無 T2217_.59.0802a23: 畏。次亦説十縁生句。此第一眞言門住心品 T2217_.59.0802a24: 大心也。次説入曼荼羅具縁眞言品。此意已 T2217_.59.0802a25: 知住心差別淨菩提心因縁。今明以此淨 T2217_.59.0802a26: 菩提心入曼荼羅進修應得悉地果言也
T2217_.59.0802b04: 眼加點畢。但令清書許不及再治。後賢刊 T2217_.59.0802b05: 定
T2217_.59.0802b08: T2217_.59.0802b09: T2217_.59.0802b10: T2217_.59.0802b11: T2217_.59.0802b12: T2217_.59.0802b13: T2217_.59.0802b14: T2217_.59.0802b15: T2217_.59.0802b16: T2217_.59.0802b17: T2217_.59.0802b18: T2217_.59.0802b19: T2217_.59.0802b20: T2217_.59.0802b21: T2217_.59.0802b22: T2217_.59.0802b23: T2217_.59.0802b24: T2217_.59.0802b25: T2217_.59.0802b26: T2217_.59.0802b27: T2217_.59.0802b28: T2217_.59.0802b29: T2217_.59.0802c01: T2217_.59.0802c02: T2217_.59.0802c03: T2217_.59.0802c04: T2217_.59.0802c05: T2217_.59.0802c06: T2217_.59.0802c07: T2217_.59.0802c08: T2217_.59.0802c09: T2217_.59.0802c10: T2217_.59.0802c11: T2217_.59.0802c12: T2217_.59.0802c13: T2217_.59.0802c14: T2217_.59.0802c15: T2217_.59.0802c16: T2217_.59.0802c17: T2217_.59.0802c18: T2217_.59.0802c19: T2217_.59.0802c20: T2217_.59.0802c21: T2217_.59.0802c22: T2217_.59.0802c23: T2217_.59.0802c24: T2217_.59.0802c25: T2217_.59.0802c26: T2217_.59.0802c27: T2217_.59.0802c28: T2217_.59.0802c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 784 785 786 787 788 789 790 791 792 793 794 795 796 797 798 799 [行番号:有/無] [返り点:無/有] [CITE] |