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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 737 738 739 740 741 742 743 744 745 746 747 748 749 750 751 752 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學 T2217_.59.0727a02: 三道所斷也。聲聞・縁覺・證寂然界三乘人各 T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯 T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業 T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一 T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通 T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空 T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁 T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩 T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是 T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類 T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝 T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種 T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心 T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性 T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論 T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂 T2217_.59.0727b02: 然界故 T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我・湛寂・寂然 T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我 T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時 T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下 T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱 T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下 T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故 T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度 T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂 T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩 T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳 T2217_.59.0727b14: 建治二年七月中旬之比以傳法會
T2217_.59.0727b17: T2217_.59.0727b18: T2217_.59.0727b19: T2217_.59.0727b20: 疏卷第二之四 T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第 T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約 T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。 T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故 T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃 T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲 T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者 T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。 T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀 T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名 T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有 T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是 T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。 T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門 T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。 T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。 T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁 T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘 T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中 T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標 T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説 T2217_.59.0727c27: 初各存何以故句 T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達 T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一 T2217_.59.0728a01: 僧祇。第二劫六喩正觀不可得空。以體法
T2217_.59.0728a04: 故。今云第二重也。又義。依大師住心次第。 T2217_.59.0728a05: 初劫中寂然界攝拔業。唯蘊拔業人無我分 T2217_.59.0728a06: 齊也。今對彼人無我。大乘法無我云第二 T2217_.59.0728a07: 重也。或又不云人法。三劫相望時。第二劫 T2217_.59.0728a08: 云第二重歟。問。今法無我中法者。指五蘊 T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶拆法。今 T2217_.59.0728a10: 唯體法故法空有淺深也。私云。前即空覺云 T2217_.59.0728a11: 法也。故第三卷法無畏云離蘊之扼縛。法
T2217_.59.0728a14: 三劫釋云。此中十喩望前十喩復成戲論
T2217_.59.0728a20: 義耶。亦言無用歟 T2217_.59.0728a21: 乃至諸一闡提及二乘入正位者。暹記云。彼 T2217_.59.0728a22: 法相大乘。偏約帶權説存五性各別義。是 T2217_.59.0728a23: 大日宗依佛隨自意趣正理説成立一切衆
T2217_.59.0728a26: 同相宗義。今約斷善及不定性云拆伏攝 T2217_.59.0728a27: 受也。但入正位者。見道已上也。故上文云。
T2217_.59.0728b02: 擇分已起順決擇分未得果三類論之歟。四 T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如住心論第五具 T2217_.59.0728b04: 辨也。或未入正位者。指無餘位云正位歟。 T2217_.59.0728b05: 二乘極位故。若爾爲顯不定性云未歟。定 T2217_.59.0728b06: 性入無餘故。又云。准疏第一云一闡提必 T2217_.59.0728b07: 死之疾二乘實際作證已死之人者。無性闡 T2217_.59.0728b08: 提・決定二乘歟。然拆伏攝受者。菩薩拆誓願意 T2217_.59.0728b09: 樂也。非實得益矣。故慈恩釋云。以衆生界 T2217_.59.0728b10: 無盡時故。無性有情不成佛故。大悲菩
T2217_.59.0728b13: 也。被上二類。意云。闡提・二乘未入大乘正
T2217_.59.0728b18: 化人既得受記。令未定入二乘正位者改 T2217_.59.0728b19: 小乘行。已入正位者。令其練根學菩薩也
T2217_.59.0728b22: 迦。二名阿闡底迦。三名阿顛底迦。一闡底 T2217_.59.0728b23: 迦。是樂欲義樂生死。阿闡底迦。是不樂欲 T2217_.59.0728b24: 義。不樂涅槃。故此二通斷善根人。不信・愚 T2217_.59.0728b25: 癡所覆蔽故。亦通大悲菩薩。大智大悲所 T2217_.59.0728b26: 薫習故。阿顛底迦名爲畢竟。畢竟無涅槃 T2217_.59.0728b27: 性故。此無性人亦得前二名也。前二久久
T2217_.59.0728c01: 三乘性。故云乃至也。大師疏文次第闡提定
T2217_.59.0728c04: 縁乘之義也。謂住怨親平等觀普利一切 T2217_.59.0728c05: 衆生故云無縁也。異三界唯心義。故知無 T2217_.59.0728c06: 縁寛兼他縁義。他縁狹不唯心故。故知此 T2217_.59.0728c07: 無縁乘即是法無我性者。通二義總結歟。何 T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。 T2217_.59.0728c09: 別釋中二義各有結文。故知此無縁下二句。 T2217_.59.0728c10: 通二義總結也。問。無縁兼他縁。往心時專 T2217_.59.0728c11: 應立無縁乘名。例如住心品名。何不爾耶。 T2217_.59.0728c12: 答。立名隨宜。經既云無縁乘。大師立他縁 T2217_.59.0728c13: 名。顯無縁有他縁義歟。故他縁乘下注云 T2217_.59.0728c14: 無縁起悲也。又爲顯大小差異。專有自利 T2217_.59.0728c15: 利他不同歟。故第六心云。四量四攝齊他利
T2217_.59.0728c18: 謂至第二劫方始能觀。前未能故。又擧始
T2217_.59.0728c21: 故後釋從深至淺。擧初本識攝末七轉也。 T2217_.59.0728c22: 又或准大師釋他縁覺心但示八心者。第二 T2217_.59.0728c23: 劫中二心倶知八識中。他縁乘在初故云爾 T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不云始 T2217_.59.0728c25: 觀乎。答。或云寂然界所斷法執是末那相應 T2217_.59.0728c26: 歟。龍樹菩提心論等中。六識唯人執相應故。 T2217_.59.0728c27: 若爾末那屬寂然界歟。或又經論中。唯無 T2217_.59.0728c28: 説七識之文故。故住心論第十云。唯蘊・拔 T2217_.59.0728c29: 業二乘但知六識。他縁覺心兩教但示八心。 T2217_.59.0729a01: 一道極無但知九識。釋大衍説十識。大日經
T2217_.59.0729a04: 別名。唯識論云。或名阿陀那。執持種子及
T2217_.59.0729a07: 於凡愚不開演。恐彼分別執爲我。以能執 T2217_.59.0729a08: 持諸法種子及能執受色根依處亦能執取 T2217_.59.0729a09: 結生相續故。説此識名阿陀那。無性有情 T2217_.59.0729a10: 不能窮底故説甚深趣寂種姓不能通達 T2217_.59.0729a11: 故名甚細。是一切法眞實種子。縁撃便生轉 T2217_.59.0729a12: 識波浪。恒無間斷猶如暴流。凡即無性。愚 T2217_.59.0729a13: 即趣寂。恐彼於此起分別執。堕諸惡趣障 T2217_.59.0729a14: 生聖道故。我世尊不爲開演。唯第八識有
T2217_.59.0729a17: 八識之別名。此通一切位也。又名無垢識。 T2217_.59.0729a18: 此名唯在如來地。阿頼耶名過失重故。最初 T2217_.59.0729a19: 捨故異熟識。菩薩將得菩提時捨。聲聞獨 T2217_.59.0729a20: 覺。入無餘依涅槃時捨無垢識體無有捨 T2217_.59.0729a21: 時。今無縁乘心亦應觀此。故住心品中云。
T2217_.59.0729a24: 但異異熟名者。頼耶局七地以前不通八 T2217_.59.0729a25: 地已上。故又唯識疏及樞要有多釋中。一 T2217_.59.0729a26: 者約三位釋。謂我愛執藏位・善惡業果位 T2217_.59.0729a27: 相續執持位。頼耶名唯在初位。異熟名通初 T2217_.59.0729a28: 二位。約有漏位也。阿陀那名通第三位也
T2217_.59.0729b02: 者。即四悉檀中尚屬對治。非第一義也。悉 T2217_.59.0729b03: 檀者此云義宗而有四種。謂佛以四法各 T2217_.59.0729b04: 云義宗。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b11: 心沒蘊中。以無性空門觀法無我。若失般
T2217_.59.0729b17: 亂清辨空乎。故知若失護法中道方便者。
T2217_.59.0729b20: 可云惡取空乎。又此文以即空觀成屬 T2217_.59.0729b21: 對治悉檀之義。若非失第一義方便。何爲 T2217_.59.0729b22: 屬對治之因乎。又上文釋他縁心云。亦當
T2217_.59.0729b25: 故知般若方便者。縁生中道也。又義云。般若 T2217_.59.0729b26: 方便者。寂然智分也。所謂於即空觀解有悲 T2217_.59.0729b27: 智方便。故上文釋寂然心云。若失方便多 T2217_.59.0729b28: 墮二乘地證小涅槃。然以菩提心勢力還
T2217_.59.0729c02: 勢力具悲智故。顯示不堕斷滅則非惡 T2217_.59.0729c03: 趣空也又下文釋初劫觀解云。畏墮斷滅
T2217_.59.0729c06: 云。謂非一向空如清辨。非一向有如小乘。
T2217_.59.0729c09: 知般若方便指第二劫中道觀也。然今疏意 T2217_.59.0729c10: 覺心不生同勝鬘寶性。故以般若不可同 T2217_.59.0729c11: 寂然歟。又准香象釋。寶性論等爲終教。般 T2217_.59.0729c12: 若中觀等爲始教初門。今疏同此歟。無性空 T2217_.59.0729c13: 讓般若故。此又違大師釋三論爲性宗故。 T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非佛法方廣
T2217_.59.0729c19: 湛寂心雖已明顯。然渉事時根塵等當心者 T2217_.59.0729c20: 著無爲法。然以菩提心勢力修離著方便。
T2217_.59.0729c23: 歟。又下文相望不定故。望中道即空云斷 T2217_.59.0729c24: 滅何失 T2217_.59.0729c25: 濫方廣道人者。鈔云。方廣道人者。即清辨論 T2217_.59.0729c26: 師等也。唯識云。清辨計若論世俗心境倶 T2217_.59.0729c27: 有。若依勝義心境倶空。失於中道名惡取 T2217_.59.0729c28: 空。濫方廣道人即濫同彼人也。又摩訶止觀 T2217_.59.0729c29: 云。方廣道人自以聰明。讀佛十喩自作義 T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲體。龍樹斥 T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人
T2217_.59.0730a05: 失世諦有宛然而空故空名有。既失有亦失
T2217_.59.0730a08: 故云方廣道人。此人雖學大乘而失大乘 T2217_.59.0730a09: 旨。執之大過。執言。一切法無間假實之生與
T2217_.59.0730a12: 宗爲深。爲他縁覺心二重故。天竺那羅壇 T2217_.59.0730a13: 寺。戒賢・智光二義分。華嚴探玄記第一云。三 T2217_.59.0730a14: 藏説云。近代天竺那爛陀寺。同時有二大徳 T2217_.59.0730a15: 法師。一名戒賢。一名智光。神解超倫聲高 T2217_.59.0730a16: 五印○以所承宗別立教不同。謂戒賢遠 T2217_.59.0730a17: 承彌勒・無著近踵護法・難陀。依深密等經 T2217_.59.0730a18: 瑜伽等論立三種教。謂初鹿薗説小乘法。 T2217_.59.0730a19: 雖説生空然未説法空眞理。故非了義。即 T2217_.59.0730a20: 四阿含等經。第二時中雖依遍計所執自性 T2217_.59.0730a21: 説諸法空。然猶未説依他圓成唯識道理 T2217_.59.0730a22: 故亦非了。即諸部薩婆若等教。第三時中方 T2217_.59.0730a23: 就大乘正理。具説三性三無性等唯識二諦。 T2217_.59.0730a24: 方爲了義。即解深密經等○第二智光論師。 T2217_.59.0730a25: 遠承文殊・龍樹。近禀提婆・清辨。依婆若等 T2217_.59.0730a26: 經中觀等論亦立三教。謂佛初鹿薗爲諸小 T2217_.59.0730a27: 根説小乘法明心境倶有。第二時中爲彼 T2217_.59.0730a28: 中根説法相大乘。明境空心有唯識道理。 T2217_.59.0730a29: 以根猶劣未能令入平等眞空故作是説。 T2217_.59.0730b01: 於第三時爲上根説無爲大乘。辨心境倶
T2217_.59.0730b04: 師釋義。頗順智光所判矣性相二宗淺深宜 T2217_.59.0730b05: 然之故 T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無 T2217_.59.0730b07: 初相字。抄無二相字。故義釋云。不可得空
T2217_.59.0730b12: 上圓空理也。爲遣所執實我・實法。而且説 T2217_.59.0730b13: 諸法空義。若遣所執我・法畢後。於依他圓
T2217_.59.0730b19: 此則自性不可得空。故云。與前惡性空意復
T2217_.59.0730b27: 能遣空猶無所得故。云空相亦不可得也。 T2217_.59.0730b28: 雖觀已下四句存依圓也。亦與雖二字起盡 T2217_.59.0730b29: 可思之。故唯識論第七云。我法非有。空識
T2217_.59.0730c03: 無。我空即眞理。識即俗事○契中道者結
T2217_.59.0730c06: 名處中道。謂二諦有不同清辨。二取無不
T2217_.59.0730c10: 定又三時教次第。初時小乘云有教。説依圓 T2217_.59.0730c11: 有故。第二時般若云空教。明遍計空故。第 T2217_.59.0730c12: 三時深密等云中道教。三性有無雙辨故。故 T2217_.59.0730c13: 知前二時未了説。但有但空故。第三時顯了 T2217_.59.0730c14: 談。明離有離無中道故。故云故須離有離 T2217_.59.0730c15: 無道觀法無我性也。疏文可讀文點。今大
T2217_.59.0730c18: 法我非人我乎。又彼云空識非無依圓存 T2217_.59.0730c19: 有。此何云觀蘊阿頼耶而唯局識乎。答。人 T2217_.59.0730c20: 無我初劫顯故。讓彼且擧法空顯人空也。 T2217_.59.0730c21: 或法空如帶人空故。故彼宗釋云。然且法
T2217_.59.0730c26: 法相勝三論劣耶。答。明宗義寄彼宗雖談 T2217_.59.0730c27: 之。所存終別故。依之觀蘊阿頼耶等處即楞
T2217_.59.0731a03: 述心境倶有義。深密等中明境空心有義。般 T2217_.59.0731a04: 若等中成心境倶空義。故般若勝深密劣也。 T2217_.59.0731a05: 夫護法・清辨互以雖是非。非成鉾楯。故法 T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a09: 深。性相分岐權實殊途。仍大師判二重勝 T2217_.59.0731a10: 劣分三乘差異耳。有人云。師云。於前清辨
T2217_.59.0731a13: 偏空。有無教外有中故中亦偏。非中破也。 T2217_.59.0731a14: 而清辨所立。有表不有並遣四句。無表不 T2217_.59.0731a15: 無並遣。何云偏有偏空乎。護法門人且爲
T2217_.59.0731a20: 有二種。一證智二識智。識智分別體違相順。 T2217_.59.0731a21: 相順故説爲智。體違故説爲障也。智即是 T2217_.59.0731a22: 障名爲智障。入大乘論云。出世間無明是智 T2217_.59.0731a23: 障。世間無明賢聖已遠離故。無明即是智之
T2217_.59.0731a26: 見而爲上首。見・疑・無明・愛・恚・慢等覆所
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如彼往昔如是
T2217_.59.0731b03: 則云觀蘊阿頼耶。出所依經證云即楞伽 T2217_.59.0731b04: 解深密。明知顯乘行者也。又疏第三云。明三 T2217_.59.0731b05: 劫六無畏衆多心相。擬儀外跡顯修證深
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既 T2217_.59.0731b11: 云入眞言門住心品。所以初劫段云淨菩提 T2217_.59.0731b12: 心少分増明。第二劫釋心主自在明即是淨 T2217_.59.0731b13: 菩提心。第三劫中判世尊所以廣説如上諸
T2217_.59.0731b16: 處相相續次第幾種。佛具答之。故經初品名 T2217_.59.0731b17: 曰住心。今經顯眞言行者住心次第。顯密
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如次顯教密教 T2217_.59.0731b21: 二行也。或云。於眞言行有一心三密修行。 T2217_.59.0731b22: 三密行者後深祕門也。一心行是前淺略門 T2217_.59.0731b23: 也。此中又有顯密二行。顯行者釋尊所説三 T2217_.59.0731b24: 乘一乘等。各住自乘不知心相續是也密 T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。 T2217_.59.0731b26: 雖一心觀解。專期祕密莊嚴心。一生到彼 T2217_.59.0731b27: 寶處。故異顯耳。但至即楞伽等文幷擬儀 T2217_.59.0731b28: 外迹文者。自宗淺略與如常顯教融不融雖
T2217_.59.0731c04: 乘人。當修行作觀即便於世間法教深生 T2217_.59.0731c05: 厭離。求大乘人。又於聲聞法教深生怖畏。 T2217_.59.0731c06: 此皆爲未知祕密藏者作此方便説耳。 T2217_.59.0731c07: 就此經宗。則五種三昧皆是開心實相門。 T2217_.59.0731c08: 如行者初住有相瑜伽。則是世間三昧。但 T2217_.59.0731c09: 於此中了知唯蘊無我。即是聲聞三昧。若 T2217_.59.0731c10: 以十縁生句觀諸蘊無性無生。即是菩薩三 T2217_.59.0731c11: 昧。餘如住心品中廣明。不同餘教以心性 T2217_.59.0731c12: 之旨未明故。五乘殊轍不相融會也。若更 T2217_.59.0731c13: 作深祕密釋者。如三重曼荼羅中五位三昧。 T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可
T2217_.59.0731c17: 眞言行也。但六無畏能寄齊眞言行。有淺深 T2217_.59.0731c18: 次第。與今深祕異歟。若爾彼修證深淺者能 T2217_.59.0731c19: 寄齊三密行歟。又住心論深祕中。世間三心 T2217_.59.0731c20: 同第七卷深祕。四箇大乘深祕。同第三卷祕
T2217_.59.0731c23: 宗所依出深密。如來藏縁起宗所依出楞伽 T2217_.59.0731c24: 經。如何。答。慈恩唯識述記云。所謂華嚴・深
T2217_.59.0731c27: 卷心意識品説八識。第二卷法相品明三性。 T2217_.59.0731c28: 又無自性品明三無性。又唯識論中先説三 T2217_.59.0731c29: 能變八識。次説三性。後明三無性。經論符 T2217_.59.0732a01: 今次第矣。彼論第九云。即依此前所説三 T2217_.59.0732a02: 性立彼後説三種無性。謂即相・生・勝義無 T2217_.59.0732a03: 性。故佛密意説。一切法皆無自性。非性全
T2217_.59.0732a06: 華故。依次依他立生無性。此如幻事託 T2217_.59.0732a07: 衆縁生。無如妄執自然性故假説無性 T2217_.59.0732a08: 非性全無。依後圓成實立勝義無性。謂即 T2217_.59.0732a09: 勝義由遠離前遍計所執我法性故假説無 T2217_.59.0732a10: 性。非性全無。如大虚空雖遍衆色而是衆
T2217_.59.0732a13: 中判第二釋勝故。三無性可後説。但至三 T2217_.59.0732a14: 時次第者華嚴經中明三性旨。性既最第一 T2217_.59.0732a15: 説也。故云三性先説無過。問。三無性既 T2217_.59.0732a16: 深密經顯了説。何唯識云佛密意説耶 答。 T2217_.59.0732a17: 或云。於三無性教有顯了・隱密。若顯説相 T2217_.59.0732a18: 生勝義三無性是顯了説。即深密經説是也。
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a25: 因果合説九。楞伽第九頌云。八九種種識如 T2217_.59.0732a26: 水中諸波。依無相論同性經中。若取眞如 T2217_.59.0732a27: 爲第九者眞俗合説説故。今取淨位第八本
T2217_.59.0732b01: 別開。故言九識非是依他識體有九。亦非
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
T2217_.59.0732b12: 見無定處所。識相清淨。唯無明・貪愛・習 T2217_.59.0732b13: 氣・業等客塵煩惱之所覆障。譬如清淨虚空
T2217_.59.0732b16: 淨別故。若爾識體可成十六。如何。答。淨 T2217_.59.0732b17: 位第八別立是依莊嚴經説也。故彼經云。如
T2217_.59.0732b20: 非七轉也。餘識非圓鏡相應故。又楞伽經 T2217_.59.0732b21: 上文云。依諸邪念法。是故有識生。八九種
T2217_.59.0732b24: 依諸邪念法。邪念所起識唯有漏識。何云無 T2217_.59.0732b25: 漏識乎。答。依具二意。八識邪念所起故云 T2217_.59.0732b26: 依彼也。第九轉邪念得故云依。例如起
T2217_.59.0732b29: 性皆如幻等唯是自心。故華嚴覺林菩薩云。 T2217_.59.0732c01: 若人欲了知三世一切佛應觀法界性一切
T2217_.59.0732c04: 十七明第六地云。了達三界依心有。十二 T2217_.59.0732c05: 因縁亦復然。生死皆由心所作。心若滅者生
T2217_.59.0732c09: 云。世親攝論第四無解。無性第四廣解十 T2217_.59.0732c10: 地經名體。言唯心者心識是一。唯言爲遣 T2217_.59.0732c11: 所取境義。由彼無故能取亦無。不遮心所 T2217_.59.0732c12: 不相離。故如説若無心所心未曾轉。三界 T2217_.59.0732c13: 唯心之言即顯三界唯識。即與欲等愛結相 T2217_.59.0732c14: 應墮在三界。即屬三界貪等結。此唯識言 T2217_.59.0732c15: 無有横計所縁不遣眞如所縁依他所縁。
T2217_.59.0732c18: 在三界。與此愛結相應繋屬三界貪等。故 T2217_.59.0732c19: 言三界唯心。或此言欲等者即以欲界等
T2217_.59.0732c22: 界。若不起三界惑業不可受三界苦。故
T2217_.59.0732c25: 唯心又取事心心所。但阿頼耶者擧本攝末 T2217_.59.0732c26: 擧王包所。故抄上釋云。又擧始攝於末故
T2217_.59.0732c29: 法。何復云唯心耶。答。唯識疏云。此不然 T2217_.59.0733a01: 也。非但色無亦無貪等能取之心故。亦無
T2217_.59.0733a04: 人執離心外別有貪信等。今爲遮彼故説 T2217_.59.0733a05: 三界唯心。無色中離心王外無別貪信等以 T2217_.59.0733a06: 爲能取心。又無色界雖有虚空無爲等然此 T2217_.59.0733a07: 等無爲亦不離心外別有是識之所取。恐
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二界五蘊無色 T2217_.59.0733a11: 四蘊歸第八識云三界唯心歟。此義隱劣 T2217_.59.0733a12: 顯勝識攝歟。又義云。唯心者眞理。頼耶實性
T2217_.59.0733a15: 也。故唯識章釋攝末歸本云。所説理事眞
T2217_.59.0733a23: 彼乎。答。隨義轉用故無失。是以五教章 T2217_.59.0733a24: 云。又如十地經云三界虚妄唯一心者攝論 T2217_.59.0733a25: 等約始教釋爲頼耶識等也。十地論約終
T2217_.59.0733a28: 三性相對辨有無。有者依圓也。無者遍計
T2217_.59.0733b04: 幻事陽炎等故。問。所引莊嚴論中幻事譬 T2217_.59.0733b05: 遍計。豈不違彼乎。答。莊嚴文。如幻事以 T2217_.59.0733b06: 幻師所起義譬分別性妄心所起義也。此即 T2217_.59.0733b07: 當情顯現情有義。非觀心所觀理無謂也。豈 T2217_.59.0733b08: 爲知自性觀解耶。依之唯識論中。釋依他 T2217_.59.0733b09: 云如幻事等非有似有。明遍計云如空華
T2217_.59.0733b13: 文幻事非有而有譬依他非有而有文。取此 T2217_.59.0733b14: 證蘊頼耶也。故疏云。了知自性如幻最與
T2217_.59.0733b22: 雙辨有無耶。答。詮門・離言中道義異故。謂 T2217_.59.0733b23: 雙辨有無是表亦有亦無故詮門中道也。 T2217_.59.0733b24: 離有離無者有無並亡故離言中道也。餘教 T2217_.59.0733b25: 雙照雙非中道義自相當耳。又此離言・詮門 T2217_.59.0733b26: 各有三性合論三性別論也。合論遍計是無 T2217_.59.0733b27: 依圓即有。又依圓非無遍計非有。故別論 T2217_.59.0733b28: 遍計情有理無如次有無。又理無非有情有 T2217_.59.0733b29: 非無故依圓各二義通二種。准知。又此合論 T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲宗。故
T2217_.59.0733c04: 有爲頼耶。是則簡異性宗眞妄和合二分不 T2217_.59.0733c05: 二頼耶。彼事理通融具分識也。此生滅一分 T2217_.59.0733c06: 縁起故云別縁起也。故法藏章下云。若依 T2217_.59.0733c07: 始教於阿頼耶識但得一分生滅之義。以 T2217_.59.0733c08: 於眞理未能融通但説凝然不作諸法。 T2217_.59.0733c09: 故就縁起生滅事建立頼耶。從葉等種辨 T2217_.59.0733c10: 體而生異熟報識爲諸法依。方便漸漸引 T2217_.59.0733c11: 向眞理故説熏等悉皆即空。如解深密經云
T2217_.59.0733c15: 立百法決擇分明。故無違諍。所説八識唯是
T2217_.59.0733c21: 云業種生也。唯識第二云。酬因業力感第
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有通教菩 T2217_.59.0733c25: 薩。從無性門達諸法即空。此則體法空。今 T2217_.59.0733c26: 則不爾。了法縁生故幻有。知縁無性故眞 T2217_.59.0733c27: 空。此則自性不可得空故云與前無性空意
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言蘊阿頼耶者。 T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云巣室。即蘊之住位處
T2217_.59.0734a05: 衆生各隨已分安住其中。既有此窟宅。即 T2217_.59.0734a06: 有善惡含藏。不能自出。如來已離如是阿
T2217_.59.0734a10: 蘊歟。第八識集諸法種子起現行故云蘊。 T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不攝無 T2217_.59.0734a12: 爲故。無爲無種故。爲顯諸法種子是有爲 T2217_.59.0734a13: 故云蘊歟。此識與諸蘊而爲能所藏。能 T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云諸 T2217_.59.0734a15: 蘊於中生滅也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從頼耶縁起故云諸 T2217_.59.0734a19: 蘊於中生滅也。故上文云三界唯心也。又 T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所有自
T2217_.59.0734a24: 云諸蘊歟。又約因果二相則互有能所藏 T2217_.59.0734a25: 義。故彼疏云。能持種。種爲所藏此識是能 T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲能藏此識
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通種現。無別體
T2217_.59.0734b05: 義。或有眞如縁起之義。唐智覺禪師唯識論
T2217_.59.0734b08: 意於唯識。談眞如縁起義。何預彼宗義乎。 T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b14: 計於依他上起故。圓成又依他實性故。以 T2217_.59.0734b15: 不離故云具三義也。抄釋有其理也。故唯 T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不遠離
T2217_.59.0734b21: 華等。性相都無一切皆名遍計所執。依他起 T2217_.59.0734b22: 上彼所妄執我法倶空所顯識等眞性名圓
T2217_.59.0734b27: 論。三應及二淨二淨三譬顯。釋曰。離二及 T2217_.59.0734b28: 迷依無説無戲論者。此中應知三性倶是眞
T2217_.59.0734c02: 知。第二眞實應斷。第三眞實應淨。二淨謂 T2217_.59.0734c03: 一者自性清淨。由本來清淨故。二者無垢清 T2217_.59.0734c04: 淨。由離客塵故。此二清淨由三種譬喩可 T2217_.59.0734c05: 得顯現。謂空金水。如此三譬一則倶譬自 T2217_.59.0734c06: 性清淨。由空等非不自性清淨故。二則倶 T2217_.59.0734c07: 譬無垢清淨。由空等非不離客塵清淨故。 T2217_.59.0734c08: 偈曰。法界與世間未曾有少異。衆生癡盛 T2217_.59.0734c09: 故著無而棄有。釋曰。法界與世間未曾有少 T2217_.59.0734c10: 異者。非法界與世間而有少異。何以故。法 T2217_.59.0734c11: 性與諸法無差別故。衆生癡盛故著無而 T2217_.59.0734c12: 棄有者。由衆生愚癡熾盛於世間無法不
T2217_.59.0734c15: 及二淨等意或依釋初眞實第二眞實第三 T2217_.59.0734c16: 眞實文明此句也。已上二頌幷釋是求眞實 T2217_.59.0734c17: 法説也。三性倶眞實者。抄云。此三倶是眞 T2217_.59.0734c18: 實。而有二義。一者三性各別論眞實。二者 T2217_.59.0734c19: 三性無礙論眞實。且初義者遍計性眞實是 T2217_.59.0734c20: 分別故。依他性眞實是因縁義故。圓成性眞 T2217_.59.0734c21: 實是眞實故。下疏云。如彼可得故通達世 T2217_.59.0734c22: 諦實。第二無礙義者遍計依他皆以圓成而 T2217_.59.0734c23: 爲體。故下疏云。如彼無體故得入第一義。 T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0735a01: 文無礙眞實同故不別擧歟。法説文具顯歟。 T2217_.59.0735a02: 衆生癡盛故著者能遍計妄心。第六七識與 T2217_.59.0735a03: 癡惠相應執我法故云癡盛故著也。故唯 T2217_.59.0735a04: 識論第八云。有義第六第七心品執我法者 T2217_.59.0735a05: 是能遍計。唯説意識能遍計故意及意識名 T2217_.59.0735a06: 意識。故計度分別能遍計故執我法者必是
T2217_.59.0735a09: 無。妄心著彼成實有執故。故著無者顯依 T2217_.59.0735a10: 他遍計眞實也。而棄有者。有者眞有圓成眞 T2217_.59.0735a11: 實也。妄心計著情有故棄捨圓成眞有也。 T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓 T2217_.59.0735a13: 成故云圓成爲體也。遍計依他空爲門顯
T2217_.59.0735a16: 變耳。故譬説云如彼無體故得入第一義。法 T2217_.59.0735a17: 説判法界與世間未曾有少異。法界者圓成 T2217_.59.0735a18: 世間者餘二性也。以不離故云未曾有少異 T2217_.59.0735a19: 也。故譬中不云無性即第一義也。二性又 T2217_.59.0735a20: 歸圓成眞有論眞實故云無礙。不同華嚴 T2217_.59.0735a21: 三性一際論相即。故清涼性相兩宗十別中 T2217_.59.0735a22: 立三性即離別也。抄二義中初義順本文
T2217_.59.0735a25: 云眞實也。淨分依他是二淨攝故。具如下 T2217_.59.0735a26: 辨也。問。法相華嚴三性即離爲異。若爾 T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735b01: 爲種子所依故名依他。眞實性者二無我 T2217_.59.0735b02: 眞如。三無性者。知塵無相故言分別無相 T2217_.59.0735b03: 性。依他無生性者知本識無生故言無生 T2217_.59.0735b04: 性。知無我理無性故眞實無生性。三論云。 T2217_.59.0735b05: 無性法亦無。他宗不遣三無性。今論遣三
T2217_.59.0735b10: 和合名阿梨耶識。此即依他性。六識七識妄
T2217_.59.0735b13: 染之眞。即名眞實性。二者不淨分。謂染法 T2217_.59.0735b14: 習氣種子及虚相果報。即是分別性。二性和
T2217_.59.0735b17: 也。後釋。於在纒依他染淨分眞實分別二 T2217_.59.0735b18: 性也。二義雖異三性一際二義雙融義全同 T2217_.59.0735b19: 華嚴。故華嚴五教章中云。又云。阿毘達磨 T2217_.59.0735b20: 修多羅中世尊説法有三種。一染污分。二清 T2217_.59.0735b21: 淨分。三染污清淨分。依何義説此三分。於 T2217_.59.0735b22: 他性中分別性爲染污分。眞實性爲清淨 T2217_.59.0735b23: 分。依他性爲染污清淨分。依此義故説三 T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩 T2217_.59.0735b25: 惱。爲性。眞實性以清淨品爲性。依他性由 T2217_.59.0735b26: 具兩分以二性爲性。故説法有三種○ T2217_.59.0735b27: 此上論文又眞該妄末。相無不攝。妄徹眞 T2217_.59.0735b28: 源。體無不寂。眞妄交徹二分雙融無礙全
T2217_.59.0735c02: 由能所畢竟無故者。私云。依此釋者。頌離 T2217_.59.0735c03: 二者能取所取云二。畢竟無釋離歟。又二者 T2217_.59.0735c04: 依他相見二分。此二分是自體分所變。不即 T2217_.59.0735c05: 不離不一不異。如鏡上能照所照用不離 T2217_.59.0735c06: 鏡。而愚夫依虚妄熏習力執心離境執境
T2217_.59.0735c10: 此二取離依他相見計故云離二也。又依 T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云 T2217_.59.0735c12: 離二也。又二者我法也。此我法二種離内 T2217_.59.0735c13: 境故云離二也。問。譬中云二迷顯現。何 T2217_.59.0735c14: 明都無義耶。答。是法譬影略互顯三性眞 T2217_.59.0735c15: 實別融二義也。又法説中遍計擧無礙眞實
T2217_.59.0735c20: 也。二智境故。遍計約情實云眞實。遍計一 T2217_.59.0735c21: 性通虚實二義。故對理無虚情有云實也。 T2217_.59.0735c22: 無礙論眞實。唯圓成故非難歟 T2217_.59.0735c23: 迷依者。鈔云。謂依他性與迷分別爲所依
T2217_.59.0735c26: 計故 T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所 T2217_.59.0735c28: 顯眞如有・無・倶・非心言路絶與一切法非
T2217_.59.0736a02: 故云無説。心行亦寂故云無戲論也。故慈 T2217_.59.0736a03: 恩理趣分疏中釋經謂貪欲性無戲論等文
T2217_.59.0736a08: 云無説。嘆菩提故云無戲論也。二淨者自 T2217_.59.0736a09: 性淨無垢淨故 T2217_.59.0736a10: 謂眞實性眞實者。准下彼事無體故得入第 T2217_.59.0736a11: 一義之文。今此眞實性局眞理歟。二性云 T2217_.59.0736a12: 彼事圓成云第一義故。又彼論法説頌云。
T2217_.59.0736a16: 通理智歟 轉依言兼理智故。又擧依他 T2217_.59.0736a17: 云虚妄分別。唯染分依他故。淨分依他攝圓 T2217_.59.0736a18: 成歟已上二義中初義約常無常門圓成後 T2217_.59.0736a19: 義約漏無漏門圓成也。故唯識樞要上云。三 T2217_.59.0736a20: 性有二諦。一常無常門。常爲圓成。唯眞如 T2217_.59.0736a21: 是。一切有爲皆依他起。二有漏無漏門。一切 T2217_.59.0736a22: 無漏皆圓成實。諸有漏法皆依他起。菩提涅
T2217_.59.0736a29: 淨。二淨謂一者自性清淨。由本來清淨故。
T2217_.59.0736b03: 如次理智二法。自性淨無垢淨義可然故。但 T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧 T2217_.59.0736b05: 唯圓唯依法而顯通二性無漏心歟。又彼 T2217_.59.0736b06: 論釋如云有法世間云無法。依此文。擧唯 T2217_.59.0736b07: 圓唯遍而顯通二性有爲心歟 T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至何文
T2217_.59.0736b12: 也。問。何應知所治體等頌非譬説耶。答。彼 T2217_.59.0736b13: 通妨故且約正釋論之也。又彼頌等更有 T2217_.59.0736b14: 法説故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b17: 次配顯矣。文言無偏頗法譬齊等耳。彼 T2217_.59.0736b18: 事無體故等更設譬合雙轉釋前法譬餘義 T2217_.59.0736b19: 歟。若爾何偏屬譬説耶 T2217_.59.0736b20: 如幻師依呪術力等者。本論中有譬字也。今 T2217_.59.0736b21: 此文釋上頌中。又如下釋下二句倒因已 T2217_.59.0736b22: 上釋上二句。各有開譬合譬。二段文。各如 T2217_.59.0736b23: 是下釋合譬已上釋開譬也。又本頌中。前 T2217_.59.0736b24: 二句前迷依譬説下二句前離二喩説也。各 T2217_.59.0736b25: 上開譬下合譬也 T2217_.59.0736b26: 變木石等者。觀抄云。幻師幻事如次依他遍 T2217_.59.0736b27: 計文顯以木石可譬圓成也。所以法説三 T2217_.59.0736b28: 性具擧。譬説頌無圓成。釋中擧木微性喩
T2217_.59.0736c02: 他。下云木石是也。即實木石也。此木石等 T2217_.59.0736c03: 爲因變金等相喩所執也。今木石爲所執 T2217_.59.0736c04: 二迷之因故云迷因也。所以頌中幻師譬 T2217_.59.0736c05: 依他是約能變計依他也。下木等實境譬 T2217_.59.0736c06: 圓成是取木等四微體故云實境也。此義 T2217_.59.0736c07: 雖順頌文違變木石之文。今木石擧所變 T2217_.59.0736c08: 法。何爲能變因矣。若能變者應云木石變 T2217_.59.0736c09: 乎。道範云。依呪術因縁力故於草木等上 T2217_.59.0736c10: 假施設顯現似金銀等物是依他也。實草木 T2217_.59.0736c11: 等是圓成。圓成諸有爲法之性眞實自性故。 T2217_.59.0736c12: 又解云。實草木喩依圓二性。若細合喩者 T2217_.59.0736c13: 以草木等總相喩依他。是草木等所有色・
T2217_.59.0736c16: 釋幻事喩。於此幻事有二。一者假事幻。謂 T2217_.59.0736c17: 依呪術力因縁所變現之木石等也。喩之 T2217_.59.0736c18: 依他似有也。二者實事幻。謂於假事幻愚 T2217_.59.0736c19: 夫不見因縁而見實木石等也。喩之遍計 T2217_.59.0736c20: 也。故知今木石等者等金木也。是依他也。 T2217_.59.0736c21: 所以依呪術所變假木石等上起情實木石 T2217_.59.0736c22: 等故云變木石等以爲迷因也。迷是實事幻 T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類上木石。種 T2217_.59.0736c24: 種分別者所執也。意云。謂作依他起所執
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合以爲迷因。 T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合譬標
T2217_.59.0737a02: 像金皆通假實故喩依遍二性也。問。頌 T2217_.59.0737a03: 見幻師譬依他幻事喩遍計。何但幻事分 T2217_.59.0737a04: 二種耶。答。釋中以幻師呪術爲變木石 T2217_.59.0737a05: 之因縁。是當依他衆縁。但頌文爲取所起 T2217_.59.0737a06: 幻事兼擧能起縁而顯假事幻也。次諸幻 T2217_.59.0737a07: 事者取實事幻譬遍計也。或本云。如彼眞
T2217_.59.0737a10: 幻事譬依他。非能所相違乎。故知今疏下 T2217_.59.0737a11: 彼論明觀蘊阿頼耶了知自性如幻之釋與 T2217_.59.0737a12: 唯識論意同矣。不可異求耳。問。於幻事 T2217_.59.0737a13: 分假實。依憑安在乎。答。樞要下云。中邊 T2217_.59.0737a14: 論説八喩通依他所執二性。假喩依他實
T2217_.59.0737a18: 成非理。圓成非迷因故。故唯識論云。攝 T2217_.59.0737a19: 大乘説。是依他起遍計心等所縁縁故○眞
T2217_.59.0737a22: 等實境喩眞實性義矣。當知眞草木圓成。 T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。 T2217_.59.0737a24: 色識爲迷因。識識爲迷體。釋曰。彼迷境名
T2217_.59.0737a27: 識者虚妄分別能遍計心歟 T2217_.59.0737a28: 此譬依他分別二相者。古徳云。以依他・分 T2217_.59.0737a29: 別如次譬上幻者及幻事也。今謂不爾。二 T2217_.59.0737b01: 相倶譬幻事。有假實故。但標幻者是爲
T2217_.59.0737b04: 乎。又多本中皆無幻者二字。疏主爲顯幻 T2217_.59.0737b05: 事通二性省幻者二字歟。或云是依了知 T2217_.59.0737b06: 所執理無與依他假有而無性義故悟入圓
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局圓成 T2217_.59.0737b10: 乎。若爾違如彼可得故通達世諦實文故。所 T2217_.59.0737b11: 以應知應斷應淨求三性眞實義故 T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩
T2217_.59.0737b15: 無不字矣 T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性 T2217_.59.0737b17: 也。上文云虚分別依他性故。又唯識論第八 T2217_.59.0737b18: 云。虚妄分別是依他起。又云。謂能遍計虚
T2217_.59.0737b22: 妄故。問。世諦實應知應斷義異。何唯擧依 T2217_.59.0737b23: 他乎。答。擧依他顯遍計歟。或約勝唯 T2217_.59.0737b24: 擧依他歟。或二諦影略互顯歟。或又虚妄 T2217_.59.0737b25: 與分別爲二性歟。凡此一頌圓性眞諦依 T2217_.59.0737b26: 遍俗諦故三性各別眞實義歟 T2217_.59.0737b27: 彼事無體故等者。觀義云。此頌轉釋上如彼 T2217_.59.0737b28: 無體等頌意也。又云。上頌明幻師幻事無
T2217_.59.0737c02: 又云彼幻事無體故。彼事者指上幻事即 T2217_.59.0737c03: 依他。如上文云此譬虚妄分別也。或通依・ T2217_.59.0737c04: 遍。如上文云依他分別亦無實體也。問。
T2217_.59.0737c07: 歟。已轉位染分依他亦可斷。故若不爾違 T2217_.59.0737c08: 次下文中明依他非有而有等故。或二迷者 T2217_.59.0737c09: 二性歟。眞實境者釋中云木等實境。是譬
T2217_.59.0737c16: 通理智。故樞要云。二有漏無漏門。一切無 T2217_.59.0737c17: 漏皆圓成實。諸有義法皆依他故。菩提涅
T2217_.59.0737c20: 迷自在行。倒因無體故無倒自在轉。釋曰。 T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖 T2217_.59.0737c22: 復無體而爲迷因。若得無迷行則自在不 T2217_.59.0737c23: 依於他。倒因無體故無倒自在轉者。如是 T2217_.59.0737c24: 依未轉時雖復無體而爲倒因。若得轉時
T2217_.59.0737c27: 具無性義。二障未斷故爲妄心所縁境。故 T2217_.59.0737c28: 云爲倒因也。已轉依位二障斷故。能遍計 T2217_.59.0737c29: 妄心盡故。見道已上聖人離二種相自在行
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
T2217_.59.0738a06: 文唯明遍計有無義也。故釋云。有謂幻像事
T2217_.59.0738a09: 有等義顯依他非有似有也。故合説文此幻 T2217_.59.0738a10: 即譬諸蘊。是故當知虚妄分別有而非有文
T2217_.59.0738a13: 別。能遍計依他也。故唯識疏云。虚妄分別 T2217_.59.0738a14: 有即有三界虚妄心也○即能分別。分別
T2217_.59.0738a17: 非有而有於一法二義爲顯兩義無偏頗 T2217_.59.0738a18: 作順逆釋。例如不生而生生而不生矣。又 T2217_.59.0738a19: 義云。上一頌明遍計情有理無義故云有而 T2217_.59.0738a20: 非有也。有而言未必似有歟。又案頌次第。 T2217_.59.0738a21: 是事者指上二迷彼事故正是遍計也。後頌 T2217_.59.0738a22: 明依他非有似有故云非有而有。故結後 T2217_.59.0738a23: 頌云此幻即譬諸蘊也。是故已下文更述兩 T2217_.59.0738a24: 頌意也。又上是事言正變計兼依他歟。此幻 T2217_.59.0738a25: 事有假實故彼處文可通依圓歟。又虚妄 T2217_.59.0738a26: 分別言所執又彼所起故云爾歟。二義中前 T2217_.59.0738a27: 義順文歟。非有而有等而字起盡是顯即無 T2217_.59.0738a28: 而有義。故即似有假有義也。或人云。唯識等 T2217_.59.0738a29: 中或云假有實無或云非有似有。意少異。 T2217_.59.0738b01: 假有者依他當體虚假義也。實無者。守千師 T2217_.59.0738b02: 意云遮遍計情有也。是執空義也。指徴法 T2217_.59.0738b03: 師意虚假體云實無也。體空意也。又非有 T2217_.59.0738b04: 者非圓成眞有故云非有。似有者似遍計 T2217_.59.0738b05: 情有故云似有也 T2217_.59.0738b06: 如是有體與無體無二者。此文釋頌第三句 T2217_.59.0738b07: 也。彼論正文牒後二句明此釋。故由此下 T2217_.59.0738b08: 釋第四句也。但後頌第三句無體體無二是 T2217_.59.0738b09: 不二義分明。今頌不二義難得。然文點可 T2217_.59.0738b10: 讀有體與無而有也。意云。有體與無體不
T2217_.59.0738b13: 蘊。是故當知十字無之。何疏加之耶。答。本 T2217_.59.0738b14: 論中此間有兩頌。今疏虚妄分別以下文略 T2217_.59.0738b15: 頌引釋。故論云。偈曰。説有二種光而無 T2217_.59.0738b16: 二光體。是故説色等有體即無體。釋曰。説 T2217_.59.0738b17: 有二種光而光無二體者此顯虚妄分別有 T2217_.59.0738b18: 而非有。何以故。有者彼二光顯現故。非有者 T2217_.59.0738b19: 彼實體不可得故。是故説色等有體即無體 T2217_.59.0738b20: 者由此義故説色等有體即是無體。偈曰。 T2217_.59.0738b21: 無體非無體非無體即體。是故説色等無 T2217_.59.0738b22: 體體無二。釋曰。無體非無體非無體即體者 T2217_.59.0738b23: 此顯虚妄分別非有而有。何以故。非有者 T2217_.59.0738b24: 彼二光無體。由無實體故。而有者彼二光 T2217_.59.0738b25: 非無體。由光顯現故。説色等無體體無二 T2217_.59.0738b26: 者由此義故。故説色等無體與體而無有
T2217_.59.0738c02: 行頌明依他有無二義也。此幻即譬諸蘊者。
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云色等。擧色蘊 T2217_.59.0738c08: 非等取餘四蘊乎。此非依他五蘊耶又上
T2217_.59.0738c11: 所引論文偏爲證觀蘊阿頼耶知自性如幻 T2217_.59.0738c12: 等義也。前後諸文顯遍計則引證成無用 T2217_.59.0738c13: 歟。疏中加此幻即譬諸蘊句良有以也。故 T2217_.59.0738c14: 引彼論畢釋云彼論明觀察蘊阿頼耶了知
T2217_.59.0738c17: 幻事哉。定知諸蘊云遍計誤甚也。問。於
T2217_.59.0738c23: 無二義是遍計乎。故知二影者依他相・見二 T2217_.59.0738c24: 分。故無性攝論云。但法生時縁起力大即 T2217_.59.0738c25: 一體上有二影生。更互相望不即不離。諸心
T2217_.59.0738c28: 二分生。即見相分別故不即。無離自體分
T2217_.59.0739a06: 如是諸分別二實應遠離。又釋云。界謂自 T2217_.59.0739a07: 阿梨耶識種子。二光能取光所取光。此等分 T2217_.59.0739a08: 別界共無明及諸餘惑故得生起○二實謂
T2217_.59.0739a11: 性乎。又依他見・相二分云能取所取歟。本 T2217_.59.0739a12: 文云光今所引改云影。處處文如此。唯識 T2217_.59.0739a13: 依他八喩中光影爲一喩。顯色十二光與影 T2217_.59.0739a14: 別也。今以影替光。其義是一歟 T2217_.59.0739a15: 能遮建立誹謗等者。鈔云。疏能遮建立等者。 T2217_.59.0739a16: 由此有而非有非有而有有無不二故能遮 T2217_.59.0739a17: 彼二及小乘故。言建立者應言建立不建 T2217_.59.0739a18: 立。前叙外計處云建立淨不建立無淨。計 T2217_.59.0739a19: 建立者。建立一切依此修行。謂之爲淨。不 T2217_.59.0739a20: 建立者。謂此建立非究竟法。若無建立所 T2217_.59.0739a21: 謂無爲乃名眞我。謂一向都撥爲無即名誹
T2217_.59.0739a25: 謗。既以不二遮二乘。有無可遮外道。何 T2217_.59.0739a26: 云空穿鑿乎。彼論正文云。問。體與無體何 T2217_.59.0739a27: 不一向定説而令彼二無差別耶。偈曰。有 T2217_.59.0739a28: 邊爲遮立無邊爲遮謗。退大趣小滅。遮 T2217_.59.0739a29: 彼亦如是。釋曰。如其次第。一爲遮有邊。 T2217_.59.0739b01: 二爲遮無邊。三爲遮趣小乘寂滅。是故 T2217_.59.0739b02: 不得一向定説。問。云何遮有邊。答。有邊 T2217_.59.0739b03: 爲遮立。此明由於無體知無體故不應 T2217_.59.0739b04: 安立有。問。云何遮無邊。答。無邊爲遮 T2217_.59.0739b05: 謗。此明由於有體知世諦故不應非謗 T2217_.59.0739b06: 無。問。云何遮趣小乘寂滅。答。退大趣小 T2217_.59.0739b07: 滅遮彼亦如是此明由彼二無別故不應
T2217_.59.0739b10: 故達世諦實。謂之有體。遮外道無。有無 T2217_.59.0739b11: 不二二諦是一故遮二乘厭生死有入涅槃 T2217_.59.0739b12: 空也。又云。彼二無別者非有非無中道故遮 T2217_.59.0739b13: 外道邊空也 T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有一偈幷 T2217_.59.0739b15: 釋。故論云。偈曰。色識爲迷因。識識爲迷體。 T2217_.59.0739b16: 色識因無故識識體亦無。釋曰○彼所迷境 T2217_.59.0739b17: 名色識。彼能迷體名非色識○色識無故
T2217_.59.0739b25: 取所取者如次染依他見・相二分也。能觀所 T2217_.59.0739b26: 觀者淨依他相見二分也。此染淨能所治依 T2217_.59.0739b27: 他倶具非有似有二義故云彼二雖無而二 T2217_.59.0739b28: 可得也。又義云。幻像取幻是所執能取所取 T2217_.59.0739b29: 也。骨像取骨即觀心相見二分也。兩處彼二 T2217_.59.0739c01: 雖無而二可得者。所執情有理無義。觀心非 T2217_.59.0739c02: 有似有義也。文同義異矣。又義云。迷人者愚 T2217_.59.0739c03: 夫也。幻像取幻者所遍計境即依他相見也。 T2217_.59.0739c04: 迷故者能遍計妄心染分依他也。能取所取 T2217_.59.0739c05: 二事者遍計所執也。彼二等者。彼二者前依 T2217_.59.0739c06: 他二分也。而二者今遍計二取也。意云。彼 T2217_.59.0739c07: 依他相見雖無遍計二取由迷彼二分而
T2217_.59.0739c10: 執二取故云彼二雖無。非無觀心相見故 T2217_.59.0739c11: 云而二可得也。已上三義中初義能治無 T2217_.59.0739c12: 漏心也。淨分依他故。故下文云。如是清淨法
T2217_.59.0739c17: 歟。唯識中云四地修得菩提分法故。又今 T2217_.59.0739c18: 文既云清淨法故。或又此文不違前説。地 T2217_.59.0739c19: 上位通有漏心故。又釋論宗中有漏信進等 T2217_.59.0739c20: 云清淨法故。後義可通漏無漏歟。問。無 T2217_.59.0739c21: 漏心帶所執二取耶。答。護法正義無漏心 T2217_.59.0739c22: 不帶所執也。但安惠意無漏心帶執也。約 T2217_.59.0739c23: 正後智有異。依本宗可決矣。今文既云 T2217_.59.0739c24: 菩薩雖修行而無所得也。順護法義矣。問。 T2217_.59.0739c25: 何所治中云幻像等能治中云骨像等耶。 T2217_.59.0739c26: 答。幻像有假實故。若約所執者是實幻像 T2217_.59.0739c27: 故。若約染依他者假幻事故。骨像是四念處 T2217_.59.0739c28: 等能治觀門不淨觀所縁境故。問。若爾何 T2217_.59.0739c29: 下文能治又云強幻王乎。觀心又若有漏若 T2217_.59.0740a01: 無漏皆依他如幻體故。但本論正文云。釋幻 T2217_.59.0740a02: 像及取幻等一行頌畢。又有問更擧頌作 T2217_.59.0740a03: 釋也。文云。問。此譬欲何所顯。頌曰。骨像
T2217_.59.0740a06: 觀所觀歟 T2217_.59.0740a07: 如是觀已等者。觀義云指自離二及迷依乃 T2217_.59.0740a08: 至可得亦如是文云如是觀已也。謂觀蘊 T2217_.59.0740a09: 阿頼耶説相與此論符會故。私云。指骨像 T2217_.59.0740a10: 及取幻等一行頌也。既云觀故亦説二故。 T2217_.59.0740a11: 但引離二及迷依等文證觀蘊阿頼耶者。 T2217_.59.0740a12: 已前文爲證頼耶三義。觀義今文是也。故無 T2217_.59.0740a13: 違耳。何法爲所治下義釋及本論有何法爲 T2217_.59.0740a14: 能治五字也 T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a18: 義故云如是如是歟。有非有又爾也。或體 T2217_.59.0740a19: 無體與有非有云如是如是歟。或能取所
T2217_.59.0740a24: 二字歟 T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧四念處等 T2217_.59.0740a26: 取八解脱八勝處等無量法門也。何以故下 T2217_.59.0740a27: 釋成能所治二義。如諸凡夫等者明所執情 T2217_.59.0740a28: 有義即所治也。如諸佛説等者迷所執理無 T2217_.59.0740a29: 義即能治也。依此文則前所治幻像取幻所 T2217_.59.0740b01: 執能取所取歟。又約下文云如是清淨法能 T2217_.59.0740b02: 令染法盡者似染分依他歟。彼宗明匠可尋 T2217_.59.0740b03: 決矣。觀抄義云。此文徴釋能治有無也。謂 T2217_.59.0740b04: 凡夫於念處教法等作有解。諸佛於所説
T2217_.59.0740b07: 若通有體何致示現入胎等有相之難矣。 T2217_.59.0740b08: 況云如諸佛所説未必取佛。四念處觀是 T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬下文。故知上凡 T2217_.59.0740b10: 夫所取者所治迷相也。又准以佛示現八相 T2217_.59.0740b11: 致難者。可通無漏心也。如上辨。就中依 T2217_.59.0740b12: 他如幻後得智境。未起正後二智。已前皆遍 T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷如幻道理歟」 T2217_.59.0740b14: 如是如是體故者。有能觀所觀二事故。云 T2217_.59.0740b15: 如是如是歟。如凡夫所取等者。擧所治迷法 T2217_.59.0740b16: 成今能治觀歟。問。如是體無相者體無體二 T2217_.59.0740b17: 義歟。體即無相之義歟。答。今此一句頌若合 T2217_.59.0740b18: 前生佛二文者順初。若唯合佛説無體者 T2217_.59.0740b19: 會後義矣。擧凡天所取者爲顯佛説且 T2217_.59.0740b20: 示所治歟 T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通伏難也。 T2217_.59.0740b22: 問。意云。如諸佛所説如是如是無體無相。 T2217_.59.0740b23: 何諸佛示現八相耶。答。意云。然諸佛現八 T2217_.59.0740b24: 相。是離所執相後得智中現身立等故云 T2217_.59.0740b25: 如是無相而影顯現也。故唯識論第八云雖 T2217_.59.0740b26: 似所取能取相現而非一切能遍計攝。勿 T2217_.59.0740b27: 無漏心亦有執故。如來後得應有執故。經
T2217_.59.0740c02: 佛下正致難也。前解意如是體無相者結成 T2217_.59.0740c03: 上意也 T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家 T2217_.59.0740c05: 私釋成頌意也。或以釋論意釋成頌也。彼 T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能 T2217_.59.0740c07: 治淨法亦如幻王。由能對治染法得増上 T2217_.59.0740c08: 故。彼所治染法亦如幻王。由於境界得増 T2217_.59.0740c09: 上故。如是清淨法能令染法盡者。如彼強力 T2217_.59.0740c10: 幻王能令餘幻王退。菩薩亦爾。知法如幻
T2217_.59.0740c13: 而無所得歟 T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖 T2217_.59.0740c15: 明三性眞實。未云觀頼耶。又雖幻事譬 T2217_.59.0740c16: 分別性。未類頼耶自性。何彼論所明如此 T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引三性文證 T2217_.59.0740c18: 觀頼耶之義也。況復彼論下説求染污及 T2217_.59.0740c19: 清淨云。偈曰。自界及二光癡共諸惑起如是 T2217_.59.0740c20: 諸分別二實應遠離。釋曰○自界謂自阿頼 T2217_.59.0740c21: 耶識種子。二光能取光所取光。此等分別界 T2217_.59.0740c22: 共無明及諸餘惑故得生起○二實謂所取
T2217_.59.0740c25: 耶義耶。又雖所執喩幻事。又非幻事不 T2217_.59.0740c26: 譬頼耶非有似有。故上文云。此幻即譬諸
T2217_.59.0741a02: 等體但光顯現故。夢譬外六入。所受用塵體 T2217_.59.0741a03: 無有故。焔譬心及心數法。二法由起迷故。 T2217_.59.0741a04: 像復譬内六入。由是宿業像故。影復譬外 T2217_.59.0741a05: 六入。由是内入影内入増上起故。響譬所 T2217_.59.0741a06: 説法。法如響故。水月譬依定法。定則如水。 T2217_.59.0741a07: 法則如月。由波證靜法顯現故。化譬菩薩
T2217_.59.0741a11: 非能所相違乎。指此等義云此經符會歟」 T2217_.59.0741a12: 當知陽炎等者。六喩中引莊嚴文成頼耶如 T2217_.59.0741a13: 幻義畢。餘五喩又莊嚴八喩中隨應引證又 T2217_.59.0741a14: 引餘經論釋旋火輪乾闥婆城等如幻事。
T2217_.59.0741a17: 二劫觀解有勝劣也。此三事猶帶拆法者。 T2217_.59.0741a18: 有人云。世人見芭蕉泡沫時實謂有體。智 T2217_.59.0741a19: 人拆之令見之時知無體。故云折法空。陽 T2217_.59.0741a20: 炎等世人見時不拆即知無體故喩體法
T2217_.59.0741a23: 人無我意歟。故第三釋云。謂觀唯蘊無我
T2217_.59.0741a28: 法空也。故知今意三喩是帶拆空之體空故
T2217_.59.0741b02: 生衆泡。譬行者自心能作法界曼荼羅不思 T2217_.59.0741b03: 議變化也。非取拆空體空邊。故經云。如天 T2217_.59.0741b04: 降雨生泡。彼眞言悉地種種變化當知亦爾
T2217_.59.0741b07: 中有如化而不明泡喩。今此經譬意復殊
T2217_.59.0741b10: 二劫觀解待第三劫云麁相望初劫云轉 T2217_.59.0741b11: 融也。謂即心幻不及不思識幻。故云麁勝
T2217_.59.0741b14: 轉融也。故轉融中道位不論即空麁相喩
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云爾也
T2217_.59.0741b21: 也。問。初劫但即空觀。未見觀有畏有所得 T2217_.59.0741b22: 觀空畏堕斷滅耶。答。凡佛法觀空智惠因 T2217_.59.0741b23: 縁外無見空。所以見縁生觀性空謂之即 T2217_.59.0741b24: 空觀。故初劫無性空釋五蘊皆云縁生無性。
T2217_.59.0741c01: 者尋思名義自性差別假有實無如實遍知 T2217_.59.0741c02: 此四離識及識非有名如實智○此四位中 T2217_.59.0741c03: 猶於現前安立少物謂是唯識眞勝義性。 T2217_.59.0741c04: 以彼空有二相未除帶相觀心有所得故
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未住眞勝義 T2217_.59.0741c08: 性云未了自性等也。然見道以上二智觀門 T2217_.59.0741c09: 是實證故。二空相不當心而悟入識相識性 T2217_.59.0741c10: 唯識也。故見道位頌云。爾時住唯識離二
T2217_.59.0741c18: 法二空相亦不當心。非遮初劫耶。答。今字 T2217_.59.0741c19: 隨宜。何必同矣。於一劫中初後相望何失。 T2217_.59.0741c20: 又唯識觀雖待加行觀遮初劫二空無過。 T2217_.59.0741c21: 加行觀未離彼相故。故釋云。帶相觀心有 T2217_.59.0741c22: 所得故非實安住眞唯識理。彼相滅已方實 T2217_.59.0741c23: 安住今二空之相亦不當心者。彼相滅已 T2217_.59.0741c24: 方證安住意也。況初劫二空觀門非有觀。何 T2217_.59.0741c25: 云不能盡理觀有矣。若望今心而成恐斷 T2217_.59.0741c26: 滅之義上文即空觀屬斷滅矣。若與初劫 T2217_.59.0741c27: 言之誰云非盡理觀乎。故知非指初劫觀 T2217_.59.0741c28: 門也。又義。人空觀是觀依圓有人我自亡 T2217_.59.0741c29: 故可云有觀歟。然未知五陰法本來涅槃。 T2217_.59.0742a01: 故非盡理也。又觀蘊即空時斷法倒故云 T2217_.59.0742a02: 空。然未空相不可得故非盡理也。非盡理 T2217_.59.0742a03: 者以第二劫中道觀降初劫觀之意也 T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非 T2217_.59.0742a10: 偏有偏空。故云空有不二歟。故唯識論第七 T2217_.59.0742a11: 云。我法非有空識非無。離有離無故契中
T2217_.59.0742a14: 有。寂然説空。是偏有偏空也。第二劫説縁 T2217_.59.0742a15: 生中道。故云不二也。又義云。有空觀門一 T2217_.59.0742a16: 念同時故云空有不二歟。唯識章云。由無 T2217_.59.0742a17: 始來執我法爲有撥事理爲空故。此觀中 T2217_.59.0742a18: 遣者空觀對破有執。存者有觀對遣空執。今
T2217_.59.0742b04: 有類空有不二歟。章謂要觀彼遍計所執者 T2217_.59.0742b05: 同疏人法二空之相亦不當心也。以章空爲 T2217_.59.0742b06: 門故人於眞性釋疏眞入法空悟唯識性
T2217_.59.0742b09: 乃名眞入法空悟唯識性者。有空不二者幻 T2217_.59.0742b10: 有空謂眞空。而此有空相性是異故不一。相 T2217_.59.0742b11: 性不離故不異。且約不離云不二也。故上 T2217_.59.0742b12: 文云唯識無境體法難解之空即是麁相轉 T2217_.59.0742b13: 融。唯識無境者幻有。難解之空者眞空。轉融 T2217_.59.0742b14: 者明不二。然帶不一故云麁相。人法二空 T2217_.59.0742b15: 者人法謂初二性。二空謂眞實性。三性妄假 T2217_.59.0742b16: 眞實有空諸相皆不當於心也。故下文結 T2217_.59.0742b17: 此第二劫云然上來原始要終。自發一毫
T2217_.59.0742b23: 先年比以高野山傳法會談義之次草之畢 T2217_.59.0742b24: 文永十年春比託理性院上野公令清書 T2217_.59.0742b25: 畢 T2217_.59.0742b26: 同九月中旬拭老眼加點畢。披覽人必可 T2217_.59.0742b27: 令訪菩提給耳
T2217_.59.0742c01: T2217_.59.0742c02: T2217_.59.0742c03: T2217_.59.0742c04: 疏卷第二之五 T2217_.59.0742c05: 經云。祕密主彼如是捨無我等者。鈔云。疏捨 T2217_.59.0742c06: 無我心主等者。捨者離義。無我者謂前劫離 T2217_.59.0742c07: 倒時有法執當心。故以五喩達諸法即空。 T2217_.59.0742c08: 遣彼法倒。雖遣其有仍滯空相。今第二劫 T2217_.59.0742c09: 以六喩對治前劫即空。既有去空亡方順
T2217_.59.0742c12: 眞入法空悟唯識性義。故云故經云祕密主 T2217_.59.0742c13: 等。不置者字也。宗家御意於第二劫中有 T2217_.59.0742c14: 他縁覺心二心。引前復次大乘行發無縁乘 T2217_.59.0742c15: 心等文證第六住心。又引今彼如是捨無我 T2217_.59.0742c16: 等文證第七住心也。故知今經文更牒釋 T2217_.59.0742c17: 成覺心乘義也。更牒經文作釋時不置者 T2217_.59.0742c18: 字。疏前後例多。故字又屬上段也 問。案經 T2217_.59.0742c19: 文起盡。初大乘行發無縁乘心法無我性者。 T2217_.59.0742c20: 總標。何以故以下別説。如是知自心性下總 T2217_.59.0742c21: 結也。於別説中依何以故徴問設答釋。中 T2217_.59.0742c22: 初擧古昔菩薩修行成三界唯心義。後明 T2217_.59.0742c23: 此唯心者捨初劫即空無我而成縁生中道 T2217_.59.0742c24: 即心無我性也。故云彼如是等。非指上義 T2217_.59.0742c25: 乎。故疏釋中初標第二重法無我性釋二段 T2217_.59.0742c26: 文畢云更作一轉開明倍勝於前劫。指第二 T2217_.59.0742c27: 劫望初劫云一轉。定知非有二心勝劣 T2217_.59.0742c28: 也。故六無畏中法無我無畏存他縁覺心。未 T2217_.59.0742c29: 開二重淺深乎。又疏下擧寶珠譬喩示修 T2217_.59.0743a01: 行次第出三重之心盡三劫之旨。然第二重 T2217_.59.0743a02: 但擧無縁乘無示覺心。又疏第三擧十六 T2217_.59.0743a03: 重阿闍梨時。證寂然阿闍梨後擧覺心不生 T2217_.59.0743a04: 阿闍梨。不出無縁乘心。爰知無縁覺心一重 T2217_.59.0743a05: 心非二種心也。是以安然教時義第二難大 T2217_.59.0743a06: 師意云。經中觀蘊阿頼耶乃至心主自在覺 T2217_.59.0743a07: 自心本不生越二劫行文。義釋以爲一種阿 T2217_.59.0743a08: 闍梨亦攝諸經八識三性三無性等。此法相 T2217_.59.0743a09: 宗所用經論。而海和尚以觀蘊阿頼耶等名 T2217_.59.0743a10: 無縁大乘心攝法相宗。以心主自在覺自心
T2217_.59.0743a13: 無我觀解。惑品又細妄執一種也。若惑智無 T2217_.59.0743a14: 勝劣。誰信住心淺深耶。況復大師所成色 T2217_.59.0743a15: 即是空諸法亦爾之義不超他縁大乘之談。 T2217_.59.0743a16: 他縁乘又言如幻依他即圓成空理故。若爾 T2217_.59.0743a17: 於一文一義之中何開覺心不生之重哉。 T2217_.59.0743a18: 如何。答。宗家依大日經菩提心論立十住 T2217_.59.0743a19: 心。非無起盡也。其中於第二劫開二心。 T2217_.59.0743a20: 經疏起盡明鏡也。謂他縁心文説觀蘊阿頼 T2217_.59.0743a21: 耶知自性等明業種生有爲識。是則法相所 T2217_.59.0743a22: 明眞異熟識也。故疏云知自性者明蘊阿頼
T2217_.59.0743a25: 法藏章云。若依始教。於阿頼耶但得一分
T2217_.59.0743a28: 如來藏眞識也。此宗以無爲眞理爲第八。 T2217_.59.0743a29: 故云心本不生。又此心理與七轉妄心和合 T2217_.59.0743b01: 非一非異故云心主自在也。故嘉祥勝鬘寶 T2217_.59.0743b02: 崛云。佛性與六七妄心和合生時不可眞 T2217_.59.0743b03: 外求妄妄外求眞。故言不異。而妄盡眞顯
T2217_.59.0743b06: 又有經説云。是故七識有生有滅。如來藏者
T2217_.59.0743b19: 既遣境遺智。所以如滯有無。又許有爲智 T2217_.59.0743b20: 體故心不免罣礙。今覺心乘境智皆亡。何 T2217_.59.0743b21: 智滯有無。自心即如。寧心有罣礙乎。既悟 T2217_.59.0743b22: 境智倶眞空而凝然不生故立覺心不生稱
T2217_.59.0743b25: 向記。故不可説是本性常。許從因生説
T2217_.59.0743c02: 但至難者經疏了簡不可然。其故二段文 T2217_.59.0743c03: 各有標釋。總合成標釋等義耶。所以二段 T2217_.59.0743c04: 各總説初置祕密主言。又各別説初存何以 T2217_.59.0743c05: 故句。故疏中二段文各別牒釋。若爾覺心文 T2217_.59.0743c06: 義既全別。何致二心無別難乎。次彼如是 T2217_.59.0743c07: 者。彼者指覺心乘行者也捨無我者今此心 T2217_.59.0743c08: 捨他縁心法無我故云爾也意云。如彼他 T2217_.59.0743c09: 縁乘行人捨即空法無我觀即心法無我。覺 T2217_.59.0743c10: 心行人捨蘊頼耶無我證覺心不生無我。故 T2217_.59.0743c11: 云彼如是也。又一轉開明者應有多意。二 T2217_.59.0743c12: 心雖異第二一劫故且云一轉也。非無二 T2217_.59.0743c13: 心淺深矣。又云。他縁心既勝初劫。覺心更勝 T2217_.59.0743c14: 故云倍勝也。又云。於第二劫中二心相望 T2217_.59.0743c15: 覺心勝他縁故云一轉。彌成覺心別重也。 T2217_.59.0743c16: 他縁半劫云前劫。例如望前二劫中一道 T2217_.59.0743c17: 心耳。六無畏文者開合隨宜。彼法無我義 T2217_.59.0743c18: 同故雖立一種無畏。非不存二心別。例如 T2217_.59.0743c19: 第二第三劫同雖所知障有細極異矣。又 T2217_.59.0743c20: 如寂然智法無我爲第二劫所離矣。又寶珠 T2217_.59.0743c21: 譬文幷深行阿闍梨説者擧一顯一。或又開 T2217_.59.0743c22: 合隨宜歟。故寶珠譬三重心中不示寂然。 T2217_.59.0743c23: 十六重中彼爲一重。故知出沒隨宜歟。況 T2217_.59.0743c24: 復十六重中前六重是六無畏也。然六無畏 T2217_.59.0743c25: 第五無縁覺心倶擧。故擧他縁攝覺心也。 T2217_.59.0743c26: 若安然不分二心淺深唯爲法相一重。三 T2217_.59.0743c27: 論宗是三劫不攝法門歟。如何。恐不合疏 T2217_.59.0743c28: 意者歟。又至惑智倶一重者法門廢立非 T2217_.59.0743c29: 一。三劫相望時雖惑智同爲一種。住心對 T2217_.59.0744a01: 辨日非斷證是無二重。例如麁妄執中或
T2217_.59.0744a05: 言獨覺心之談永超他縁也。其故法相家遣 T2217_.59.0744a06: 相證性觀門前都雖遣依他之假相。能觀正 T2217_.59.0744a07: 智尚留眞空外存體。既有爲無爲各別境智 T2217_.59.0744a08: 不混。豈會諸法亦爾之詞乎。覺心乘起實 T2217_.59.0744a09: 智見中道理時萬法皆歸眞空。自心即如 T2217_.59.0744a10: 也。何物不爾。故云諸法亦爾也。故大師叙
T2217_.59.0744a13: 以何者。疏第三云。如説觀蘊阿頼耶覺自
T2217_.59.0744a16: 寶性勝鬘等義證覺心義爲勝劣二心明 T2217_.59.0744a17: 證乎。又經疏文起盡未必見二重。所以彼 T2217_.59.0744a18: 如是者彼指上所擧法。猶如彼出世間心及 T2217_.59.0744a19: 彼離違順八心何指未擧之法乎。故知彼
T2217_.59.0744a22: 二故云不滯有無等也。又第八識是種子 T2217_.59.0744a23: 識能成流轉還滅故。經云心王自在疏云 T2217_.59.0744a24: 所爲妙業隨意能成也。又心本不生者識相 T2217_.59.0744a25: 識性雖識中約識性邊云爾。故上文云眞 T2217_.59.0744a26: 入法空悟唯識性。即此意也。故知他縁覺心 T2217_.59.0744a27: 文言雖異義理是一。依之第三劫釋云。前劫 T2217_.59.0744a28: 悟萬法唯心心外無法。今觀此心即是如來
T2217_.59.0744b02: 第三劫淺深何異耶。故疏第三立三種幻 T2217_.59.0744b03: 中。第二劫但名即心幻。又萬法唯心意哉。如 T2217_.59.0744b04: 何。答。二心勝劣如先成矣。所以深密唯識 T2217_.59.0744b05: 勝鬘寶性等經論性相二宗依據顯密一同之 T2217_.59.0744b06: 掟權實二宗之理也。疏家引憑非無所由。宗 T2217_.59.0744b07: 家釋義甚有深意者歟。是以唯識論第三引 T2217_.59.0744b08: 大乘阿毘達磨經云。無始時來界一切法等
T2217_.59.0744b20: 論宗所依。何不解其義乎。故云即攝八識 T2217_.59.0744b21: 三性等。意疏第二且約他縁乘故至第三
T2217_.59.0744b26: 經。今云諸經。故通性相二宗經説八識三
T2217_.59.0744b29: 依經論別擧故。或又上雖擧他縁覺心下 T2217_.59.0744c01: 且約他縁云八識三無性也。何分八識三 T2217_.59.0744c02: 無性成二宗義。三無性專出深密唯識故。 T2217_.59.0744c03: 又他縁乘意雖空有不二三性終別即滯有 T2217_.59.0744c04: 無。雖理智平等心境不混。豈無罣礙乎。或 T2217_.59.0744c05: 云。三論家雖煩惱性空即眞理未云眞如
T2217_.59.0744c12: 爲不思議常不思議無常故云不滯有無心無 T2217_.59.0744c13: 罣礙所爲妙業隨意能成也。依之大乘玄二 T2217_.59.0744c14: 智義云。眞故無有雖無而有。即是不動眞 T2217_.59.0744c15: 際而建立諸法。俗故無無雖有而無。是不
T2217_.59.0744c18: 不累於有故不常。不滯於無故非斷即
T2217_.59.0744c21: 他縁心指覺心云彼如是也。例如對今大 T2217_.59.0744c22: 乘行云如彼往昔等矣。又至第三劫文釋 T2217_.59.0744c23: 者。唯心言雖同事理心異故。又自然智心不 T2217_.59.0744c24: 生文似同意是異。覺心乘雖許眞妄和合。
T2217_.59.0744c29: 爾也。故彼具釋云。今觀此心即是如來自然
T2217_.59.0745a04: 心主即心王也等者。今此文中有二。初釋 T2217_.59.0745a05: 心主自在文。後心王猶如下釋覺自心本不 T2217_.59.0745a06: 生句也。以不滯有無等者光明山義云。前無 T2217_.59.0745a07: 縁乘心纔雖空境界尚存能證之心智。故 T2217_.59.0745a08: 猶如滯有無。又許有爲智體故心不免罣 T2217_.59.0745a09: 礙。今至覺心乘境智皆亡。何智滯有無。自 T2217_.59.0745a10: 心即如。寧心有罣礙乎。既悟境智倶眞空 T2217_.59.0745a11: 而凝然不生。約此心本眞空之義更立覺心
T2217_.59.0745a14: 有不明。復見空未盡。今以如幻等門照
T2217_.59.0745a17: 耶。況復如所成者第三劫觀解也。故下文 T2217_.59.0745a18: 云。前劫悟萬法唯心。今觀此心以心實相
T2217_.59.0745a21: 第三劫境智倶實相談何異乎。答。私云。望 T2217_.59.0745a22: 第三劫時雖云唯萬法唯心一重。於第二 T2217_.59.0745a23: 劫内細論日非無淺深。事理心異心本不生 T2217_.59.0745a24: 義唯局覺心。故心體自如義與他縁異。故 T2217_.59.0745a25: 宗家以菩提心論心體自如不見心身之文 T2217_.59.0745a26: 證此心矣。但至難者覺心乘雖心體自如 T2217_.59.0745a27: 未談心外影像自如。故云漸入阿字。未云 T2217_.59.0745a28: 皆入阿字。故下第三劫釋云。以心如是故 T2217_.59.0745a29: 諸法亦如是。根塵皆入阿字門。影像不出
T2217_.59.0745b03: 心乘意談眞如縁起義耶。答。木幡義云。雖
T2217_.59.0745b11: 常義也。又至智論文者彼論次下云。無爲
T2217_.59.0745b14: 心王猶如池水性本清淨等者。或云心王者 T2217_.59.0745b15: 第八識。心數者七轉識也。下水波喩准楞伽 T2217_.59.0745b16: 藏海識浪之文。故七轉云心數。是性相分岐 T2217_.59.0745b17: 故。或云。心王者八識心王也。心數者貪等也。
T2217_.59.0745b20: 證文故。又八識倶常住者違楞伽等文。故又 T2217_.59.0745b21: 違嘉祥等釋。故釋論攝相歸性意也。故勝鬘
T2217_.59.0745b24: 自性清淨而客塵煩惱上煩惱所染不思議
T2217_.59.0745b27: 客塵者經客塵煩惱等也。即七轉相應貪等 T2217_.59.0745b28: 煩惱也。又准下文者亦有境界風無塵染。 T2217_.59.0745b29: 前後兩段影略互顯矣。意云。第八識本覺心 T2217_.59.0745c01: 水依境風動。是所縁縛也。數塵被染。即相 T2217_.59.0745c02: 應縛也。自性清淨心依相應所縁二縛而成
T2217_.59.0745c05: 之池水本淨。七轉離垢清淨故喩之客塵清 T2217_.59.0745c06: 淨。七轉離垢清淨即歸第八自性清淨。無 T2217_.59.0745c07: 別體故。云證此性淨時覺心本不生也。故 T2217_.59.0745c08: 大師叙此心云。心王自在得本性之水。心
T2217_.59.0745c12: 有相性。性喩水相譬波。心數類客塵故云
T2217_.59.0745c17: 經疏起盡壞總別二段。何以故已下牒經別 T2217_.59.0745c18: 説文。疏作釋。依無者字經文濫疏釋歟。 T2217_.59.0745c19: 所謂何以故至不可得故。是牒經文也。故 T2217_.59.0745c20: 經具文云。何以故。祕密主心前後際不可得
T2217_.59.0745c23: 説中心王亦復如是者合上海水。無前後際 T2217_.59.0745c24: 以前後際斷者先釋心王離起滅也雖復遇 T2217_.59.0745c25: 境界風從縁起滅者第八眞識縁六塵成七 T2217_.59.0745c26: 轉妄心義也。合上波浪以從縁起故即是先 T2217_.59.0745c27: 無後無文也。譬中但擧識浪合中偏説境 T2217_.59.0745c28: 風。互顯而譬合周備矣。故知以七轉識類波 T2217_.59.0745c29: 浪也。而心性常無生滅者合上而水性以下 T2217_.59.0746a01: 文。第八心體隨境界縁轉作七轉妄心。心
T2217_.59.0746a04: 常住。境界風所轉種種諸識浪騰躍而轉生。 T2217_.59.0746a05: 如海水起波浪非異非不異。佛性亦爾。心 T2217_.59.0746a06: 倶和合亦非異非不異。如是一切。故知眞妄
T2217_.59.0746a09: 而妄盡眞顯故言非不異。亦可在縁常靜故
T2217_.59.0746a13: 下又似疏而水性不爾以下文。合文亦爾也。 T2217_.59.0746a14: 斯則明妄盡眞顯波滅水存義也。但正釋順 T2217_.59.0746a15: 譬説。亦可釋會合説耳。又法藏釋云。經云。 T2217_.59.0746a16: 如來藏者不在阿梨耶中。是故七識有生有 T2217_.59.0746a17: 滅。如來藏者不生不滅。解云。此中唯生滅是 T2217_.59.0746a18: 七識。唯不生滅是如來藏。二義既分遂使梨 T2217_.59.0746a19: 耶無別自體。故云不在中。此約不一義説 T2217_.59.0746a20: 非謂不和合。何以故。此中如來藏不生滅 T2217_.59.0746a21: 即七識之不生滅故。與自生滅不一也。七 T2217_.59.0746a22: 識生滅即如來藏不生滅故。與自不生滅亦
T2217_.59.0746a25: 八云。行陀羅尼菩薩聞是阿字即時入一切
T2217_.59.0746a28: 字一無生門。故經云。四十二字皆歸阿字也
T2217_.59.0746b02: 初門。故云漸入歟。故上文云心王自在即是
T2217_.59.0746b08: 義對第七但約心本不生。第八根塵亦入 T2217_.59.0746b09: 阿字不生故云皆入。若望眞言猶是應漸 T2217_.59.0746b10: 入義歟 T2217_.59.0746b11: 塵沙上煩惱等者。第二劫細妄執唯約法執 T2217_.59.0746b12: 所知障故云塵沙等也。故起信論云。過恒 T2217_.59.0746b13: 沙等上煩惱依無明起差別。我見愛染煩惱
T2217_.59.0746b20: 僞衆生。不思議變易死者謂阿羅漢辟支佛
T2217_.59.0746b25: 自在菩薩爲證如來功徳法身第一彼岸有 T2217_.59.0746b26: 四種障。何等爲四。一者縁相。一者因相。三 T2217_.59.0746b27: 生相。四壞相縁相者。謂無明住地。即此無明 T2217_.59.0746b28: 住地與行作縁如無明縁行。無明住地縁亦 T2217_.59.0746b29: 如是故。因相者。謂無明住地縁行。即此無 T2217_.59.0746c01: 明住地縁爲因。如行縁識。無漏業縁亦如 T2217_.59.0746c02: 是故。生相者。謂無明住地縁依無漏業因 T2217_.59.0746c03: 生三種意生身。如四種取縁依有漏業因而 T2217_.59.0746c04: 生三界。三種意生身生亦如是故。壞相者。 T2217_.59.0746c05: 謂三種意生身縁不可思議變易死。如依生 T2217_.59.0746c06: 縁故有老死。三種意生身縁不可思議變易
T2217_.59.0746c09: 有四種怨障。由此四怨障故不得如來法
T2217_.59.0746c25: 性論曰四怨障。寶性論云四種障。如文 T2217_.59.0746c26: 可知耳。問。引勝鬘・寶性等無爲生死義證 T2217_.59.0746c27: 何義耶。答。光明山義云。謂覺眞如不生時 T2217_.59.0746c28: 知此眞心所變之妄法變易生死因縁所生 T2217_.59.0746c29: 皆生滅法也。今且明祕宗義故此中彼法 T2217_.59.0747a01: 不詳説耳。或又勝鬘所説無爲生死者實是
T2217_.59.0747a04: 隨縁起滅而心性常無生滅。覺此心本不
T2217_.59.0747a07: 念雜起見心性不生者至界外變易位方始 T2217_.59.0747a08: 發此皆。界内分段生之中惠解麁淺故。纔雖 T2217_.59.0747a09: 聞其理未預證見之分。故覺心不生之心 T2217_.59.0747a10: 於變易分齊談之。所以取勝鬘變易生死 T2217_.59.0747a11: 七識生滅如來藏識不生不滅之説爲此宗 T2217_.59.0747a12: 所依也。寶性論等中説三種意生身引爲
T2217_.59.0747a15: 下文中世間八心云一毫善。故覺心云終。第 T2217_.59.0747a16: 二劫滿故。又義云。第二心乃至第九心云始 T2217_.59.0747a17: 終歟。又義云。第一乃至第九云始終。故大
T2217_.59.0747a20: 心外之垢。非九種心拂外塵之義乎。又大 T2217_.59.0747a21: 師釋云。九種住心無自性。轉深轉妙皆是因
T2217_.59.0747a27: 本熏習之力故即自心中厭生死苦求涅槃
T2217_.59.0747b01: 超度人法有無二障者。唯識章云。由無始來 T2217_.59.0747b02: 執我法爲有撥事理爲空故。此觀中遣者
T2217_.59.0747b09: 法有無二障歟。或又我法二種倶情有理無 T2217_.59.0747b10: 法故云爾歟 T2217_.59.0747b11: 尚未開此心中祕密等者。有多意。或云。但第 T2217_.59.0747b12: 八心云祕密不思議事也。覺心一道續生次
T2217_.59.0747b21: 宗故云心中祕密也。故從此已後方乃説之
T2217_.59.0747b24: 也。顯密雖異理祕密義同故。所謂理祕密是 T2217_.59.0747b25: 意地觀門故云心中祕密也。況復非無文
T2217_.59.0747b28: 遠之身寂光海會。乃至不退諸菩薩亦復不
T2217_.59.0747c08: 覺心已後云内。疏第三云。即是無縁乘心法
T2217_.59.0747c13: 開題云。空性等虚空融境智而知一實。然
T2217_.59.0747c20: 地玄隔。具如即身義抄。然三義中第三爲勝。
T2217_.59.0747c23: 中矣。但大師釋疏家宗家影略互顯歟 T2217_.59.0747c24: 常情各翫先習等者。如常顯乘云常情及先 T2217_.59.0747c25: 習也。微妙者眞言也。今約迂迴行者作如 T2217_.59.0747c26: 此説歟 T2217_.59.0747c27: 眞言門修行菩薩行等者。疏釋云。先歎其功
T2217_.59.0748a07: 諸菩薩句經釋全同矣。次若見此心明道時 T2217_.59.0748a08: 者釋經具修諸行也。經云。此菩薩淨菩提心
T2217_.59.0748a13: 具修諸行也。淨菩提心法明道名異義同故。
T2217_.59.0748a23: 八九十三種住心功徳。將如何。答。重譽義云。 T2217_.59.0748a24: 經説第二劫覺心不生畢次文云眞言門修 T2217_.59.0748a25: 行菩薩行。故祕密外有一道極無不許也。今 T2217_.59.0748a26: 經以一道極無二心雖唯關眞言行隱不 T2217_.59.0748a27: 説顯教所談。以實言之顯教亦有故。大師
T2217_.59.0748b02: 義。即一道極無是也。若據大師御心。從此 T2217_.59.0748b03: 下三箇住心也。然約本經文者。總標彼三
T2217_.59.0748b07: 範義云。今眞言門菩薩者唯第十心眞言行 T2217_.59.0748b08: 菩薩也。然前二劫中雖有顯密二人。望第 T2217_.59.0748b09: 十心疎遠故。顯爲表密爲裏。此第三劫雖 T2217_.59.0748b10: 有三箇心。隣第十妄執盡處故。密爲表顯
T2217_.59.0748b13: 第十唯密也。若眞言行者住心八九則三心倶 T2217_.59.0748b14: 歎之。若指如常佛華法華者但可歎第十
T2217_.59.0748b17: 大師證淺略義故。若爾歎徳總句正歎如常 T2217_.59.0748b18: 佛華法華。兼可歎祕密乎。故知上諸義皆不 T2217_.59.0748b19: 會文理。如何 答。上所擧古徳義皆有其理。 T2217_.59.0748b20: 取捨任意矣。私云。於此經文疏家作二釋。 T2217_.59.0748b21: 先釋意經文擧顯乘僧祇之功徳示眞言行 T2217_.59.0748b22: 者之頓成也。故疏意云。此教餘教相對而明 T2217_.59.0748b23: 此教菩薩直以眞言爲乘見心明道時餘教 T2217_.59.0748b24: 菩薩僧祇福智自然具足義也。故疏云。歎入
T2217_.59.0748b28: 劫通三種心也。又復次釋意今一段經文唯 T2217_.59.0748b29: 局第十無雜擧顯乘。無量那由他劫者眞 T2217_.59.0748c01: 言行者所度妄執也。或眞言行者自證滿已 T2217_.59.0748c02: 果後化他經僧祇故也。故復次釋法譬各置 T2217_.59.0748c03: 雖未言顯眞言行者終可經劫數也。故知二 T2217_.59.0748c04: 義雖異倶唯歎眞言行者徳也。難云。凡經 T2217_.59.0748c05: 疏意三劫顯乘爲本十地密宗爲要。大師十 T2217_.59.0748c06: 住心又此意也。若如所立者。第三劫唯密行 T2217_.59.0748c07: 非顯乘耶。答。於第三劫中有三箇住心。總 T2217_.59.0748c08: 標句但説眞言行別釋文明如常八九也。 T2217_.59.0748c09: 大師三種住心引證分明故。所謂爲歎眞言 T2217_.59.0748c10: 行徳擧所對顯乘也。所謂已下別説委釋 T2217_.59.0748c11: 成所對顯乘義顯八九淺深也。所謂經中總 T2217_.59.0748c12: 標句所對顯乘三乘一乘中未聞何教。故今
T2217_.59.0748c15: 文明第十。所謂以下八九説文。三段各別也。
T2217_.59.0748c19: 在世耳。但眞言行者雖可居三劫後。初擧 T2217_.59.0748c20: 者第三劫是隣第十心同眞言初門故。第 T2217_.59.0748c21: 三劫初殊歎眞言行者徳爲令佛華法華見 T2217_.59.0748c22: 聞者於祕密生信樂尊重心也。故疏云。欲
T2217_.59.0748c25: 爾他縁覺心眞諦廢詮第一義離言又同眞 T2217_.59.0748c26: 言初門。何於第二劫初無此句乎。答。眞言 T2217_.59.0748c27: 立教有二意。横二教對辨竪十住心續生也。 T2217_.59.0748c28: 十住心轉生迂迴行者從顯一乘必迴入眞 T2217_.59.0748c29: 言也。三妄盡處故例如彼華嚴宗中迴小入 T2217_.59.0749a01: 大迴三入一也。故香象釋云。謂諸二乘以 T2217_.59.0749a02: 根鈍故。要先迴入共教大乘捨二乘名得
T2217_.59.0749a06: 警誘故起他縁大乘心。他縁大乘人願最勝 T2217_.59.0749a07: 果故起覺心不生心。覺心不生人無自性 T2217_.59.0749a08: 故起一道如實心。一道如實人蒙諸佛驚覺 T2217_.59.0749a09: 故發極無自性心。極無自性人願究竟最勝
T2217_.59.0749a12: 意三乘教又直入眞言歟。例如彼華嚴清
T2217_.59.0749a18: 歎第十也。又義云。於眞言行有淺略深祕 T2217_.59.0749a19: 二義。深祕行下十地文是也。故准金剛頂十
T2217_.59.0749a22: 各自乘爲極。密遠期祕密莊嚴。如次總句 T2217_.59.0749a23: 中餘教此教類舟車神通是也。所謂已下文 T2217_.59.0749a24: 雙釋顯密二義。十住心中淺略亦有二義 T2217_.59.0749a25: 故。大師引此文證八九心也。故疏中釋第 T2217_.59.0749a26: 八第九文云行者。非眞言行者乎。故知淺 T2217_.59.0749a27: 略門顯密雖異倶一心觀解非深祕三密行 T2217_.59.0749a28: 故云淺略耳 T2217_.59.0749a29: 欲明超第三劫之心等者。於今經文有二 T2217_.59.0749b01: 意。謂或八九十三心皆爲欲顯超第三劫 T2217_.59.0749b02: 之心也。或三心中遲速相對歎密行菩薩徳。 T2217_.59.0749b03: 而爲欲令未來見聞者生信重心故。先歎
T2217_.59.0749b06: 當機一衆。何云未來機乎。答。今此會中無 T2217_.59.0749b07: 正被教因人故約未來人也。故聖位經云。
T2217_.59.0749b11: 如餘教中菩薩行於方便對治道等者。疏第 T2217_.59.0749b12: 一云。如餘乘菩薩志求無上菩提種種勤 T2217_.59.0749b13: 苦不惜身命經無數阿僧祇劫或有成佛 T2217_.59.0749b14: 或不成佛者。今此眞言門菩薩若能不虧 T2217_.59.0749b15: 法則方便修行乃至於此生中逮見無盡莊 T2217_.59.0749b16: 嚴加持境界。非但現前而已。若欲超昇佛
T2217_.59.0749b26: 皆經之矣。問。若經十地何言不歴劫數。 T2217_.59.0749b27: 答。雖經十地而不相似餘教菩薩種種苦 T2217_.59.0749b28: 行不惜身命如是經歴阿僧祇劫或有成
T2217_.59.0749c02: 好後雜諸惡。時時生念。我求佛道以諸功 T2217_.59.0749c03: 徳迴向阿耨多羅三藐三菩提。是人久久無
T2217_.59.0749c06: 劫之後證二空眞如中道。此即寂然界心他 T2217_.59.0749c07: 縁大乘覺心不生所證也。若今宗菩薩以眞 T2217_.59.0749c08: 言爲所乘入菩薩十信位之後。極速人一 T2217_.59.0749c09: 生證淨菩提心。但顯教菩薩無量劫證眞如 T2217_.59.0749c10: 與祕密教菩薩一生入淨菩提心同是初地 T2217_.59.0749c11: 位也。故云。至到之處雖則無異而所乘法有
T2217_.59.0749c14: 云。五祕密文顯教者他縁覺心也。彼宗經三 T2217_.59.0749c15: 僧祇故。私云。疏及經顯教對治道者通三乘 T2217_.59.0749c16: 一乘。對祕宗故。又譬中舟車神通同度五 T2217_.59.0749c17: 百由旬到初地寶所故。度五百由旬舟車 T2217_.59.0749c18: 豈唯三乘耶。故五百由旬出法華中。又大師
T2217_.59.0749c21: 唯六七心也。但至五祕經文者一僧祇福智 T2217_.59.0749c22: 者度第三劫所得福智也。故指第三劫云
T2217_.59.0749c25: 非三乘教所經三祇也。彼三祇大經第二劫 T2217_.59.0749c26: 攝故。又義。餘教對治道者但指天台華嚴 T2217_.59.0749c27: 也。謂第三劫有三心中顯密相對明遲速 T2217_.59.0749c28: 也。既云舟車神通至到一處。第二劫三乘何 T2217_.59.0749c29: 不度極細而到初地寶所乎。就中五百由 T2217_.59.0750a01: 句譬專法華華嚴所用也。況復大師釋今經 T2217_.59.0750a02: 文云。問。抑今無數劫者三劫之中何劫。答。
T2217_.59.0750a05: 三乘談。爾何。答。顯密相對時設雖一乘何 T2217_.59.0750a06: 不屬僧祇。告成三大爲限釋無異論歟。況
T2217_.59.0750a09: 得至菩提或不至人也。又依前義或至是 T2217_.59.0750a10: 一乘或不至三乘。第二劫故。又或云。五百由 T2217_.59.0750a11: 旬中三百由旬度三界義。二百由旬度二乘 T2217_.59.0750a12: 菩薩之義。寶處是一乘也。約迴三入一機 T2217_.59.0750a13: 云至到一處歟。若爾僧祇對治道是唯三乘
T2217_.59.0750a18: 因。皆是地前也。第十即果。即地上也。竪論 T2217_.59.0750a19: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0750a22: 眞言不共談也。智智平等無淺深故。皆眞言 T2217_.59.0750a23: 十地具徳不論地前歟。故疏第三云。又令
T2217_.59.0750a26: 心平等無勝劣之想輒從一門而入皆見
T2217_.59.0750b10: 故 T2217_.59.0750b11: 得達五百由旬者。法華經第三云。譬如五百 T2217_.59.0750b12: 由旬險難惡道曠絶無人怖畏之處。若有多 T2217_.59.0750b13: 衆欲過此道至珍寶處。我等疲極今欲退 T2217_.59.0750b14: 還。導師方便過三百由旬化作一城可隨
T2217_.59.0750b17: 是表三界二乘也。三百由旬化城者越三界 T2217_.59.0750b18: 住二乘果也。過二百由旬到寶處是改二 T2217_.59.0750b19: 乘心入一乘義也。天台嘉祥等釋可見 T2217_.59.0750b20: 及至到之處雖則無異者。或云。以開會意 T2217_.59.0750b21: 云至到無異也。故疏第一云。究竟同歸本
T2217_.59.0750b24: 寶。故云至到一處也。故下文云。而獲寶終
T2217_.59.0750b27: 提心有遮表。顯乘極果寄當密宗遮情。故
T2217_.59.0750c01: 教相對釋意結成也。如上諸心相者指覺心
T2217_.59.0750c04: 有人云。諸心相者上三劫也。如是境界者彼 T2217_.59.0750c05: 各各極位也。眞言三劫共行之時。見彼如情 T2217_.59.0750c06: 淺略他縁覺心等各留自乘極果。眞言行者 T2217_.59.0750c07: 經過彼道故彼未到處想已到不可稽留
T2217_.59.0750c10: 齊何但局八九矣。但説文在後者別説雖 T2217_.59.0750c11: 在後而在所對總標。何不云如上乎。又文 T2217_.59.0750c12: 雖安後意在上。故大師引證即此意矣。或 T2217_.59.0750c13: 又但第三劫之心云諸心相歟。意云。謂如 T2217_.59.0750c14: 常途八九證此心爲佛也。眞言行菩薩誤
T2217_.59.0750c17: 者。教者教誡也。爲教二字但被諸觀行人讀
T2217_.59.0750c20: 云。爲令眞言行人若行至如是境界須明
T2217_.59.0750c23: 留滯。今文見顯乘稽留勸誡眞言行者也。 T2217_.59.0750c24: 隨義轉用矣。謂淨菩提心至到之處若望顯 T2217_.59.0750c25: 教雖是寶處於眞言是中途故云中路稽 T2217_.59.0750c26: 留也。若行至如是境界時者至初地菩提心 T2217_.59.0750c27: 境界之義也。又義。觀行人往至淨菩提心境
T2217_.59.0751a02: 結前段非勸誡也。未到下文結餘教菩薩 T2217_.59.0751a03: 也。此義麁劣也。不得是被下句辭字也。何 T2217_.59.0751a04: 指法乎 T2217_.59.0751a05: 復次如輪王太子等者。光明山義云。顯教菩 T2217_.59.0751a06: 薩發心已後經一阿僧祇登初地故。阿僧 T2217_.59.0751a07: 祇劫間於無量有情所行布施修忍辱。如 T2217_.59.0751a08: 是無數劫間經一一事具殖福智資糧。所 T2217_.59.0751a09: 以如習衆藝。密教菩薩發心已後極速乃至 T2217_.59.0751a10: 一生入淨菩提心。所經時分甚短促故於無 T2217_.59.0751a11: 量有情所不能行布施愛語等。是以疏云。 T2217_.59.0751a12: 未於阿僧祇劫具備普賢行滿足大悲方 T2217_.59.0751a13: 便。如輪王太子未習衆藝。是即發心已後 T2217_.59.0751a14: 時節短故類輪王太子也。然此菩薩頓如來 T2217_.59.0751a15: 功徳皆已成就。入淨菩提心而證毘盧遮那
T2217_.59.0751a18: 者淨菩提心正位在初地故約實證位歎 T2217_.59.0751a19: 其徳也。文中雖未於無數劫等者望二地已 T2217_.59.0751a20: 上大悲萬行云未具也。但此未言對顯行 T2217_.59.0751a21: 無數劫云未也。且論眞言行有三義。一云。 T2217_.59.0751a22: 最初發心即横得無邊行果無別次第行。是 T2217_.59.0751a23: 頓機也。二云。頓修諸行得萬徳。是超機也。 T2217_.59.0751a24: 三云。次第修諸行證佛位。即漸機也。此三
T2217_.59.0751a27: 也。故譬説云未能遍習衆藝統御四列等。合
T2217_.59.0751b01: 合法説。無數阿僧祇劫文無譬説。法譬互顯。
T2217_.59.0751b04: 藝。時無別體依法而立故。滿足大悲等利 T2217_.59.0751b05: 他方便故合統御四列也。又疏第三云。復 T2217_.59.0751b06: 次初入淨菩提心門見法明道如識種子 T2217_.59.0751b07: 歌羅羅時。前七地以來爲大悲萬行之所含 T2217_.59.0751b08: 養。如在胎藏。無功用以去漸學如來方便 T2217_.59.0751b09: 如嬰童已生習諸伎藝。至如來一切智地 T2217_.59.0751b10: 如伎藝已成施于從政。故名大悲台藏生
T2217_.59.0751b13: 以上化他義不可然。其故以譬説意案初 T2217_.59.0751b14: 地證理。理性無隔故。雖頓成衆徳。未實修 T2217_.59.0751b15: 彼行。何顯果徳耶。例如彼一乘宗有頓悟 T2217_.59.0751b16: 漸修二門也。故疏第一云。當知行人則是位 T2217_.59.0751b17: 同大覺也。以其自覺心故便得佛名。然非
T2217_.59.0751b20: 住。又逾廣逾深作十轉開明乃至第十一地
T2217_.59.0751b25: 心生即是心佛顯現故曰正等覺句。以深 T2217_.59.0751b26: 修觀察故如入大海漸次轉深。乃至毘盧 T2217_.59.0751b27: 遮那以上上智觀方能盡其源底故曰漸
T2217_.59.0751c01: 悟云究竟即心成佛。又名菩提實義也。既 T2217_.59.0751c02: 自證初地極何更修二地行而云到果乎。 T2217_.59.0751c03: 彼華嚴尚云十信終心得究竟果。何況事理 T2217_.59.0751c04: 倶密教即事而眞談乎。故今經開題云。若有 T2217_.59.0751c05: 善男子善女人。纔入此門則三大僧祇越一 T2217_.59.0751c06: 念之阿字。無量福智具三密之金剛。八萬塵
T2217_.59.0751c09: 也。三密金剛者初地金剛寶藏也。醍醐者醍 T2217_.59.0751c10: 醐妙果也。佛惠者第十一地一切智智也。意 T2217_.59.0751c11: 初地一念阿字菩提心位成一切智智醍醐
T2217_.59.0751c15: 無淺深差別。故云從初地得入金剛寶藏
T2217_.59.0751c18: 如天台判法在一心説必次第華嚴釋印紙
T2217_.59.0751c21: 制斷刑賞又果後方便。謂之成佛外迹也。或 T2217_.59.0751c22: 又六大無礙故一念延多劫。三密加持故劫 T2217_.59.0751c23: 海攝半時也。故疏第九云。如初發心時一切 T2217_.59.0751c24: 功徳即與如來等。從此已後經無量阿僧 T2217_.59.0751c25: 祇劫於一念中恒修勝進轉深轉廣不可思
T2217_.59.0752a07: 本覺・始覺成佛也。文點云。覺知自心是不 T2217_.59.0752a08: 生也。始覺義也。別本即身義云。如實知自心
T2217_.59.0752a11: 心月輪也。從本以來不生者釋經本不生。即 T2217_.59.0752a12: 本有阿字也。即身義云。究竟即身成佛者。本
T2217_.59.0752a23: 佛以智度以如實知等文成自證成佛之 T2217_.59.0752a24: 義矣。又如以般若經證一生二生成佛耳。 T2217_.59.0752a25: 依之疏第六云。初有二偈明成佛之外迹。 T2217_.59.0752a26: 謂我初坐道場以此一體速疾力三昧降 T2217_.59.0752a27: 伏天魔軍衆。我將證菩提汝之勢力何能留 T2217_.59.0752a28: 礙耶。爾時大梵天等八部衆生徒見伏魔之
T2217_.59.0752b02: 若常途諸論所明等者。光明山義云。付第三 T2217_.59.0752b03: 劫行言復次祕密主眞言門修行菩薩。至天 T2217_.59.0752b04: 人世間之所歸依者是總先讃歎眞言行之 T2217_.59.0752b05: 功徳也。此即歎初地已上功徳也。淨菩提
T2217_.59.0752b09: 二劫故。八地已上斷極細妄執位云第三 T2217_.59.0752b10: 劫行也。今疏若常途諸論所明以下即釋經 T2217_.59.0752b11: 出過一切聲聞等文也。證此心者淨菩提心 T2217_.59.0752b12: 之證位也。即第八地是也。初地所發觀空心 T2217_.59.0752b13: 至八地而證故。指此地云淨菩提心證位。 T2217_.59.0752b14: 故疏第六釋八地云。入此地時得度空性
T2217_.59.0752b17: 其智惠門難解難入。一切聲聞辟支佛所不
T2217_.59.0752b20: 所説出過一切聲聞之第八地。故疏云。常途 T2217_.59.0752b21: 諸論以此爲佛也。又疏第六云。菩薩至第 T2217_.59.0752b22: 八地時。於心之實際而初證之故。顯教心
T2217_.59.0752b25: 眞言行者第三劫盡處第四妄斷位時初地
T2217_.59.0752b28: 等三人以眞言行人爲面故。作是説云祕 T2217_.59.0752b29: 密也。眞言行者地前一道心時即見法華常
T2217_.59.0752c03: 前義非理。八九極果寄同初地淨菩提心遮 T2217_.59.0752c04: 情義。故大師釋一道心云。云何菩提。謂如
T2217_.59.0752c07: 黄等言幷是明法身眞如一道無爲之眞理。 T2217_.59.0752c08: 佛説此名初法明道。智度名入佛道初門。 T2217_.59.0752c09: 言佛道者指金剛界大日曼荼羅佛。於諸 T2217_.59.0752c10: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0752c13: 進云第八地耶。又大師釋極無自性心云。 T2217_.59.0752c14: 是因是心望前顯教極果於後祕心初心。 T2217_.59.0752c15: 初發心時便成正覺宜其然也。疏云。心實 T2217_.59.0752c16: 際亦復不可得故曰極無自性心生也。此心 T2217_.59.0752c17: 望前二劫猶蓮華盛敷。若望後二心即是
T2217_.59.0752c25: 料簡今文者。又如王子以下文明成佛外 T2217_.59.0752c26: 迹中有八九十三心也。又如至歸依者正 T2217_.59.0752c27: 明眞言菩提心外迹徳也。若常途至佛地 T2217_.59.0752c28: 也者釋出過等二句兼明一道極無佛即眞 T2217_.59.0752c29: 言外迹成佛義也。諸論地論・法華論・中論・智 T2217_.59.0753a01: 度等也。法華中明佛智非二乘所知。華嚴云 T2217_.59.0753a02: 二乘如聾如盲故云出過二乘地也。今文 T2217_.59.0753a03: 總明八九也。以行者至名爲祕密者別明 T2217_.59.0753a04: 第八心。壽量長遠法華説故。前遮三乘今一 T2217_.59.0753a05: 乘中簡迹門也。又此至後名祕密者別明 T2217_.59.0753a06: 第九心。供養知識是善財訪知識義即華嚴 T2217_.59.0753a07: 説故。此中行者及菩薩者顯行人也。例如初 T2217_.59.0753a08: 劫中學大乘人云然彼行者也。又如云祕 T2217_.59.0753a09: 鍵云行人是七。問。既云此菩薩。可眞言行 T2217_.59.0753a10: 者。故疏第七云。此瑜伽者能不起于座悉 T2217_.59.0753a11: 至如是諸佛會中亦能次第絢求諸善知
T2217_.59.0753a14: 行同義指前行者云此菩薩也。又瑜伽者 T2217_.59.0753a15: 未必密人。順理外人云修瑜伽行者矣。若爾 T2217_.59.0753a16: 指華嚴人何失。況上文云餘如華嚴經説。 T2217_.59.0753a17: 分明者歟。或眞言行人也。今文悉密爲本顯 T2217_.59.0753a18: 爲末明之故。前二劫中至辟支佛地也者 T2217_.59.0753a19: 通結一道極無也。此中祕密一乘者理祕密 T2217_.59.0753a20: 一乘也。非金剛一乘也。是事理倶密故。已 T2217_.59.0753a21: 上釋所謂出過聲聞辟支佛地文畢。時大威 T2217_.59.0753a22: 徳下釋經釋提桓因等句猶歎淨菩提心外 T2217_.59.0753a23: 迹功徳也。問。二心同初地八九淺深難辨。 T2217_.59.0753a24: 依之或義云。一道地前極無地上義成如何。 T2217_.59.0753a25: 答。斷惑證理二位倶雖同位無間位一道勝。 T2217_.59.0753a26: 解脱道極無強。故約無間解脱次第爲淺 T2217_.59.0753a27: 深歟。或同雖斷極細無勝劣觀智有淺深 T2217_.59.0753a28: 故爾也。例如三昧分異漏盡即同也。重意 T2217_.59.0753a29: 云。以實言之。二心同斷妄地前證理地上 T2217_.59.0753b01: 故二心地前者約斷妄也。二心地上者約 T2217_.59.0753b02: 證理也。一道地前極無地上者。一心約斷妄 T2217_.59.0753b03: 一心據證理也。斯乃三義相成非相違矣。 T2217_.59.0753b04: 又問云。八九名祕密一乘。何云理祕密乎。 T2217_.59.0753b05: 依之天台釋中云。一念凡心已有理性三密 T2217_.59.0753b06: 相海。一塵報色同在本理毘盧遮那。方乃名
T2217_.59.0753b12: 密不正明其行相故慈覺釋云。雖粗明印
T2217_.59.0753b15: 時三業又得此名未必我教祕密之義矣」 T2217_.59.0753b16: 即知釋迦牟尼淨土不毀等者。抄第三云以 T2217_.59.0753b17: 行者直以眞言爲乘超入淨菩提心得見 T2217_.59.0753b18: 心明道故。得此心時即知釋迦牟尼淨土 T2217_.59.0753b19: 不毀等。此一段疏。全引法華經。欲顯此劫 T2217_.59.0753b20: 眞實超過二乘之地證不退地。兼彰經之
T2217_.59.0753b23: 薩亦復不能知。當知此法復難信。故法華 T2217_.59.0753b24: 中補處三請如來四誡然後演説。今此經具
T2217_.59.0753b27: 是華臺具體四佛四菩薩醍醐果徳。如衆實
T2217_.59.0753c01: 矣准後文者又第十心也。法華曼荼羅華臺 T2217_.59.0753c02: 具體故。故法華儀軌云。我今依於大教王遍 T2217_.59.0753c03: 照如來成道法若能依此勝義修現世得成
T2217_.59.0753c06: 七云。此經是法王祕寶。不妄示卑賤之人。 T2217_.59.0753c07: 如釋迦出世四十餘年因舍利弗等慇懃三 T2217_.59.0753c08: 請方爲略説妙法蓮華義。今此本地之身又 T2217_.59.0753c09: 是妙法蓮華最深祕處。故壽量品云常在靈 T2217_.59.0753c10: 鷲山及餘諸住處乃至我淨土不毀而衆見燒
T2217_.59.0753c13: 實成爲極。今宗以菩提實義爲要。不改 T2217_.59.0753c14: 九界迷情而本地常身也。又本地常心何指 T2217_.59.0753c15: 久遠成覺耶。故疏第六釋菩提實義云。謂 T2217_.59.0753c16: 覺自心從本以來不生即是成佛。而實無
T2217_.59.0753c28: 同。本地身意鑰・疏是異矣。又天台釋云。常在
T2217_.59.0754a04: 出。檢可見。修對治道等者補處彌勒等也。第 T2217_.59.0754a05: 三卷不退諸菩薩是也。法華經第五云。我於
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
T2217_.59.0754a16: 云或不至者指此類歟。未至寶處故。終 T2217_.59.0754a17: T2217_.59.0754a18: T2217_.59.0754a19: T2217_.59.0754a20: T2217_.59.0754a21: 疏卷第二之六 T2217_.59.0754a22: 前二劫中雖云度二乘地等者。抄第三云。等 T2217_.59.0754a23: 者等舍利弗目連等。謂須菩提於般若會 T2217_.59.0754a24: 中猶能承佛威神説人法倶空。若離加持 T2217_.59.0754a25: 則不能爲。謂行者於前劫中雖過愚法 T2217_.59.0754a26: 未能出此廣惠人等。至此劫中須菩提等 T2217_.59.0754a27: 而於此祕密一乘不知所趣。故此行者乃
T2217_.59.0754b03: 非甚深般若。第三劫等虚空心無邊智惠一 T2217_.59.0754b04: 切二乘不能思議。乃名甚深般若。堪作祕
T2217_.59.0754b07: 今即上文至第二僧祇乃與二乘異也者。過 T2217_.59.0754b08: *愚法故云爾。不謂與不*愚法二乘異 T2217_.59.0754b09: 也。等虚空心者第八等空心也。無邊智惠者
T2217_.59.0754b15: 文順法華唯獨自明了餘人所不見文故。故 T2217_.59.0754b16: 知三重祕密是前後一致指法華也。又菩提 T2217_.59.0754b17: 心論云。今眞言行人如前觀已復發利益 T2217_.59.0754b18: 安樂無餘衆生界一切衆生心。以大悲決
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
T2217_.59.0754b24: 言釋提桓因親近供養。何故疏言帝釋奉草 T2217_.59.0754b25: 四王獻鉢梵王請轉法輪。今經略故。故智 T2217_.59.0754b26: 度論云。佛至樹下時釋提桓因奉上好草 T2217_.59.0754b27: 執金剛菩薩常執金剛衞護菩薩梵天王 T2217_.59.0754b28: 請轉法輪。如是等各有常法是以疏主引
T2217_.59.0754c02: 互顯歟。問。今段成佛者顯密中何佛耶。答。凡 T2217_.59.0754c03: 案一段意初直約行者内證外用歎徳。其 T2217_.59.0754c04: 文可知。後出過下重對顯家法身生身讃徳 T2217_.59.0754c05: 也。於中有二。初以顯法身極佛同内證初 T2217_.59.0754c06: 心。故大師云。顯教理智法身。是則眞言初門
T2217_.59.0754c10: 九云。又佛所以自藉此草者除世間憍慢 T2217_.59.0754c11: 心故。爲太子時種種放逸坐臥寶床寶几 T2217_.59.0754c12: 承足等。若出家猶習之即與本在家無異。 T2217_.59.0754c13: 此能捨如是事而坐草藉一切人天皆生
T2217_.59.0754c16: 爲人天所歸又同顯佛極理而歎内證徳 T2217_.59.0754c17: 也。今文眞言菩薩當成四種身之中亦約 T2217_.59.0754c18: 變化法身讃利他之徳也。故菩提心論云。 T2217_.59.0754c19: 成大毘盧遮那佛自性身・受用身・變化身・等
T2217_.59.0754c22: 台三藏佛。何云密佛耶。答。密成佛又四身別 T2217_.59.0754c23: 故變化法身用草座何失。或挫顯釋迦即 T2217_.59.0754c24: 云變化法身歟。或又密意大日成佛用草座 T2217_.59.0754c25: 歟。況彼圓教佛雖虚空爲座又用草座之 T2217_.59.0754c26: 義歟。何況灌頂阿闍梨用草座。可思之。問。 T2217_.59.0754c27: 若爾灌頂阿闍梨授印可時是令弟子成佛 T2217_.59.0754c28: 之儀式也。何唯華座非草座乎。答。私案。初 T2217_.59.0754c29: 後夜位内證故坐華座。後朝歎徳外用故座 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 737 738 739 740 741 742 743 744 745 746 747 748 749 750 751 752 [行番号:有/無] [返り点:無/有] [CITE] |