INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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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_.59.0742a08: 亦空則詮門中道也。又遍計非有依圓非空。
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_.59.0742a13: 前辨也。又依三劫次第者。初劫中湛寂明
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_.59.0742a28: 謂要觀彼遍計所執空爲門故入於眞性。
T2217_.59.0742b03: 有非空者即當空有不二義。以幻事非有似
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_.59.0742b08: 等門照有空不二而人法二空之相亦不當心
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_.59.0742b19: 等者入眞空故證勝義性。證勝義故。了世
T2217_.59.0742b22: 御本記云
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_.59.0742b29:
T2217_.59.0742c01:
T2217_.59.0742c02:大日經疏指心鈔卷第十二
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_.59.0742c11: 縁心。一重未見二重淺深。故今經文合前
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_.59.0743a12: 又住心淺深專可任惑智勝劣。然智品同法
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_.59.0743a24: 耶而明一分生滅頼耶故云別縁起也。故
T2217_.59.0743a25: 法藏章云。若依始教。於阿頼耶但得一分
T2217_.59.0743a27: 次覺心乘文説心主自在覺自心本不生明
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_.59.0743b05: 私云。佛性者第八眞識也。六七者七轉識也。
T2217_.59.0743b06: 又有經説云。是故七識有生有滅。如來藏者
T2217_.59.0743b08: 説不生不滅眞識類池水性淨也。既有爲
T2217_.59.0743b10: 縁文明蘊頼耶義云即楞伽解深密經八識
T2217_.59.0743b12: 也。覺心段釋彼義畢如勝鬘寶性佛性論中
T2217_.59.0743b15: 陀那識甚深細之文。又下文中云。此心本不
T2217_.59.0743b18: 前無縁心纔雖空境界尚存能證之心智。
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_.59.0743b24: 身章云。佛受用身既墮法數。生者皆滅。是一
T2217_.59.0743b25: 向記。故不可説是本性常。許從因生説
T2217_.59.0743b27: 法報凝然不曾見生滅。嘉祥義疏云。報佛
T2217_.59.0743c01: 是文理。定知經疏起盡可有二心淺深也。
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_.59.0744a04: 也。此何不爾耶。事理觀門異故。又諸法亦爾
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_.59.0744a12: 仍無過 問。猶不明。安然等義非無其理。所
T2217_.59.0744a13: 以何者。疏第三云。如説觀蘊阿頼耶覺自
T2217_.59.0744a15: 若爾何以楞伽等八識三性等成他縁義。以
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_.59.0744a21: 中道觀遮初劫有空觀非盡理今照空有不
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_.59.0744b01: 心觀門眞識常住義覺心乘智分者與第二
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_.59.0744b10: 是因義即種子識。無始時來展轉相續親生
T2217_.59.0744b12: 無始世來性作諸法依止。依性有諸道及
T2217_.59.0744b16: 意宗家釋他縁乘云。楞伽深密等經瑜伽唯
T2217_.59.0744b19: 第三釋者。或云。楞伽八識攝論三性是三
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_.59.0744b23: 云。即攝諸經八識者第六住心也。即攝三無
T2217_.59.0744b25: 伽深密等。第三卷云諸經。上但擧相宗所依
T2217_.59.0744b26: 經。今云諸經。故通性相二宗經説八識三
T2217_.59.0744b28: 心同依楞伽深密則違疏家及宗家二宗所
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_.59.0744c09: 藏眞如縁起文。故彼釋云。唯眞不生但妄不
T2217_.59.0744c11: 談眞如縁起乎。故知有爲即無爲無爲即有
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_.59.0744c17: 故不滯於無。諸法宛然實相即不累於有。
T2217_.59.0744c18: 不累於有故不常。不滯於無故非斷即
T2217_.59.0744c20: 彼言隨宜。如是言亘已未。所以今彼者待此
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_.59.0744c28: 理也。一道心非但心理不生。根塵等諸法皆
T2217_.59.0744c29: 爾也。故彼具釋云。今觀此心即是如來自然
T2217_.59.0745a03: 字。可思之
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_.59.0745a13: 二觀解遮有空未盡觀門。故釋云。非但見
T2217_.59.0745a14: 有不明。復見空未盡。今以如幻等門照
T2217_.59.0745a16: 有無等故云故經云等也。若爾何爲別重
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_.59.0745a20: 心之觀解未及自心即如重。若不爾者與
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_.59.0745b02: 二。智有爲理無爲故非滯有無也。尋云。覺
T2217_.59.0745b03: 心乘意談眞如縁起義耶。答。木幡義云。雖
T2217_.59.0745b10: 法耶。又云在縁常靜。雖隨縁不告自性
T2217_.59.0745b11: 常義也。又至智論文者彼論次下云。無爲
T2217_.59.0745b13: 更作一轉開明等者。有多意。如先成矣
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_.59.0745b19: 云。七轉云心數者王數雜亂。權實二宗無
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_.59.0745b23: 又云。如來藏者是法界藏。法身藏。出世間藏。
T2217_.59.0745b24: 自性清淨而客塵煩惱上煩惱所染不思議
T2217_.59.0745b26: 清淨心也。即是第八眞識眞如佛性也。心數
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_.59.0745c04: 數即非七轉識也。故知第八本來清淨故譬
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_.59.0745c11: 云。心性喩水性。心數喩波浪也。有云。心王
T2217_.59.0745c12: 有相性。性喩水相譬波。心數類客塵故云
T2217_.59.0745c14: 文及大師釋也。如先成矣。道範抄云。牒心
T2217_.59.0745c16: 段同爲心王自在覺自心本不生之釋。恐失
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_.59.0745c22: 釋此文之過。疏釋中有譬合。譬説可知。合
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_.59.0746a03: 故寶窟下卷嘉祥云。又云。如楞伽説藏識海
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_.59.0746a08: 生時。不可眞外求妄妄外求眞故言不異。
T2217_.59.0746a09: 而妄盡眞顯故言非不異。亦可在縁常靜故
T2217_.59.0746a12: 明眞妄和合水波不離義也。而妄盡眞顯以
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_.59.0746a24: 覺此心本不生即是漸入阿字者。大智論第
T2217_.59.0746a25: 八云。行陀羅尼菩薩聞是阿字即時入一切
T2217_.59.0746a27: 從無生皆以阿字爲本。是即諸法皆歸阿
T2217_.59.0746a28: 字一無生門。故經云。四十二字皆歸阿字也
T2217_.59.0746b01: 阿字一無生門爲極。若約密宗。還是入佛
T2217_.59.0746b02: 初門。故云漸入歟。故上文云心王自在即是
T2217_.59.0746b05: 心論釋第八心云。於諸顯教是究竟理智
T2217_.59.0746b07: 門。何云皆入耶。答。相望不定。於阿字不生
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_.59.0746b15: 也。故天台釋云。故所知障兼於事理。障理
T2217_.59.0746b17: 此中無爲生死等者。勝鬘經云。有爲生死無
T2217_.59.0746b19: 二。謂分段死･不思議變易死。分段死者謂虚
T2217_.59.0746b20: 僞衆生。不思議變易死者謂阿羅漢辟支佛
T2217_.59.0746b22: 而生三有。如是無明住地縁無漏業因生阿
T2217_.59.0746b24: 論第三云。住無漏界中聲聞辟支佛得大力
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_.59.0746c08: 三種聖人。謂聲聞獨覺大力菩薩。住無流界
T2217_.59.0746c09: 有四種怨障。由此四怨障故不得如來法
T2217_.59.0746c11: 死者。是無明住地能生新無流業。譬如無明
T2217_.59.0746c13: 無流業。是業名爲因縁生死譬如無明所生
T2217_.59.0746c15: 無流業爲因三種聖人是意所生身。譬如四
T2217_.59.0746c17: 生死者。是三聖意生最後爲縁。是不可思
T2217_.59.0746c19: 私云。無爲生死者變易生死也。故嘉祥寶窟
T2217_.59.0746c21: 對界内有爲名界外爲無爲。然實是有爲
T2217_.59.0746c24: 變易能感業煩惱。生壞所感生死果體也。佛
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_.59.0747a03: 之義者。論釋覺心不生云。雖復遇境界風
T2217_.59.0747a04: 隨縁起滅而心性常無生滅。覺此心本不
T2217_.59.0747a06: 鬘無爲生死矣。此心云。凡三論意。眞心妄
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_.59.0747a14: 然上來原始要終者。或云。愚童持齊云始。故
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_.59.0747a19: 羊又云心藥。豈不許一毫善乎。又云對治
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_.59.0747a24: 嚴院釋云。異生羝羊耽惡器。愚童持齊修善
T2217_.59.0747a26: 也。又釋論云。謂雖未得十信之位而以
T2217_.59.0747a27: 本熏習之力故即自心中厭生死苦求涅槃
T2217_.59.0747a29: 及始覺修善。又非必改。故云爾也
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_.59.0747b06: 故云爾也以空有觀遣有空執故云超度
T2217_.59.0747b08: 實繩倶雖遍計所執且隨繩蛇有無。云人
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_.59.0747b18: 第十心也。既云心中祕密故。故寶鑰云。心
T2217_.59.0747b20: 祕密義雖通顯一乘事理倶密義唯在密
T2217_.59.0747b21: 宗故云心中祕密也。故從此已後方乃説之
T2217_.59.0747b23: 文證第十心故。又義云。通八九十三種心
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_.59.0747b27: 第三云。復次衆生一念心中有如來壽量長
T2217_.59.0747b28: 遠之身寂光海會。乃至不退諸菩薩亦復不
T2217_.59.0747c04: 心中祕密義也。疏第一云。此三句義中悉攝
T2217_.59.0747c07: 義也。又内外相對非一。或他縁已前云外。
T2217_.59.0747c08: 覺心已後云内。疏第三云。即是無縁乘心法
T2217_.59.0747c10: 寶鑰釋第六住心云。但遮心外之迷無開
T2217_.59.0747c12: 文是也。或一道前云外極無後云内。守護經
T2217_.59.0747c13: 開題云。空性等虚空融境智而知一實。然
T2217_.59.0747c15: 外第十云内。如先成矣。疏云。次生極無自
T2217_.59.0747c19: 慈覺智證等義也。大師本願御意。理祕又天
T2217_.59.0747c20: 地玄隔。具如即身義抄。然三義中第三爲勝。
T2217_.59.0747c22: 若未明。故左可在從此以後方乃説之文
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_.59.0748a06: 教句釋眞言門文。眞以下釋修行菩薩行句。
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_.59.0748a10: 不生際其心淨住生大惠光明普照無量法
T2217_.59.0748a12: 文普照無量法性見諸佛所行之道。故云
T2217_.59.0748a13: 具修諸行也。淨菩提心法明道名異義同故。
T2217_.59.0748a15: 也。自然具足釋皆悉成就也。依後釋云。無
T2217_.59.0748a18: 配者。疏眞言行者初入淨菩提心釋經眞言
T2217_.59.0748a22: 句配經無量等二句矣。問。今此文爲歎第
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_.59.0748b01: 是約兼修眞言行義而明此淨菩提心門
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_.59.0748b06: 義。八九正密行兼顯行故與前義別矣。道
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_.59.0748b12: 徳也。覺心義云。此中有三心。八九通顯密
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_.59.0748b16: 空性以下別説文但説如常淺略八九住心。
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_.59.0748b27: 歎徳雖局第十。所對餘教中有八九故。今
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_.59.0748c14: 次釋意則所謂者復次義也。非別釋上文。上
T2217_.59.0748c15: 文明第十。所謂以下八九説文。三段各別也。
T2217_.59.0748c18: 如釋論中本所謂如來在世文釋復次如來
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_.59.0748c24: 知文雖在始意居三劫後。故無過。問。若
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_.59.0749a05: 入眞言也。故大師祕密釋云。二乘人蒙諸佛
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_.59.0749a11: 以四箇大乘果極望眞言爲初門也。依此
T2217_.59.0749a12: 意三乘教又直入眞言歟。例如彼華嚴清
T2217_.59.0749a14: 若寺疏抄第一云。除第十心前皆入眞言
T2217_.59.0749a17: 行也。八九雖異第三一劫攝故。第八初先
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_.59.0749a21: 三密行也。又於淺略一心行有顯密。顯各
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_.59.0749b05: 心矣。或上下皆通三心歟。問。見聞者應是
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_.59.0749b10: 云若見若聞今又可然耳
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_.59.0749b18: 云。若於顯教修行者久經三大無數劫然
T2217_.59.0749b20: 若依毘盧遮那自受用身所説内證自覺聖
T2217_.59.0749b23: 一大阿僧祇劫所集福徳智惠則爲生在佛
T2217_.59.0749b25: 密滿行此生成道者不歴十地等位耶。答。
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_.59.0749c01: 智論第三十八云。有菩薩初發意。初雖心
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_.59.0749c05: 論文心歟。朝譽義云。顯教菩薩經阿僧祇
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_.59.0749c13: 得初地成地前一劫地上二劫義也。又或
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_.59.0749c20: 准此文。今對治道設雖局八九心不可云
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_.59.0749c24: 久經三大劫者大日經所説時分三僧祇也。
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_.59.0750a04: 無量僧祇説全非一乘時。或至不至釋偏是
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_.59.0750a08: 乘云得至望密云不至歟。文點云。或有
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_.59.0750a15: 矣。故知今餘教者但初二劫二乘菩薩乘也。
T2217_.59.0750a17: 義如何。答。依十住心論者前九種住心皆是
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_.59.0750a21: 心論淺略深祕二義也。竪義通顯密横義唯
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_.59.0750a25: 如此解時。觀毘盧遮那與鬼畜生等尊其
T2217_.59.0750a26: 心平等無勝劣之想輒從一門而入皆見
T2217_.59.0750a29: 若深開莊嚴祕藏則地獄天堂二乘一乘皆
T2217_.59.0750b03: 上無之。大小二機初發心時一時頓斷故也
T2217_.59.0750b05: 心時頓斷三妄故。大師云。頓越三妄入心
T2217_.59.0750b07: 以舟車跋渉者。後漢書曰。跋渉懸度。注云。草
T2217_.59.0750b09: 舟行云渉。船浮水故。車行曰跋。車行陸
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_.59.0750b16: 句譬顯一乘勝於三乘也。或云。五百由旬
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_.59.0750b23: 也。迂迴機又入眞言故二機同得淨菩提心
T2217_.59.0750b24: 寶。故云至到一處也。故下文云。而獲寶終
T2217_.59.0750b26: 雖異同初地位。故云至到一處也。謂淨菩
T2217_.59.0750b27: 提心有遮表。顯乘極果寄當密宗遮情。故
T2217_.59.0750b29: 又世尊所以先廣説等者。覺心義云。餘教此
T2217_.59.0750c01: 教相對釋意結成也。如上諸心相者指覺心
T2217_.59.0750c03: 故。況復彼二心説文既在下。何云如上乎。
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_.59.0750c09: 云。後義爲勝。九種心皆顯行故。若約能寄
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_.59.0750c16: 也。總標有三心別説八九故。爲教眞言門等
T2217_.59.0750c17: 者。教者教誡也。爲教二字但被諸觀行人讀
T2217_.59.0750c19: 義也。爲教二字遠及下中路稽留讀之。意
T2217_.59.0750c20: 云。爲令眞言行人若行至如是境界須明
T2217_.59.0750c22: 留者。法華中五百由旬中途構化城令二乘
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_.59.0751a01: 屬上句不被下句矣。依此意。今一節文總
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_.59.0751a17: 淨菩提心次位則在初地及地前。然眞言行
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_.59.0751a26: 覺心義云。此有二義。一自證頓滿化他久遠
T2217_.59.0751a27: 也。故譬説云未能遍習衆藝統御四列等。合
T2217_.59.0751a29: 云無量劫也。又法譬相對衆相備足等文無
T2217_.59.0751b01: 合法説。無數阿僧祇劫文無譬説。法譬互顯。
T2217_.59.0751b03: 徳用故合淨菩提心。無數僧祇句屬遍習衆
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_.59.0751b12: 在胎外。取譬隨宜歟。問。初地自證滿二地
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_.59.0751b19: 菩提心時見此曼荼羅已遍法界昇第二
T2217_.59.0751b20: 住。又逾廣逾深作十轉開明乃至第十一地
T2217_.59.0751b22: 深。乃至佛爲十地説般若。則九地非其境
T2217_.59.0751b24: 云。以此中道正觀離有爲無爲界極無自性
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_.59.0751b29: 也。如何。答。今宗意初地位開如實知自心之
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_.59.0751c08: 釋依今文意歟。一念阿字者初地淨菩提心
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_.59.0751c14: 眞言祕教證初地時同究竟妙覺大日位更
T2217_.59.0751c15: 無淺深差別。故云從初地得入金剛寶藏
T2217_.59.0751c17: 雖初地滿爲令人知功徳品數假説。例
T2217_.59.0751c18: 如天台判法在一心説必次第華嚴釋印紙
T2217_.59.0751c20: 足是自證位也。謂之菩提實義。統御四列
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_.59.0751c28: 之所歸依文也。有人云。是歎淨菩提心外用
T2217_.59.0752a01: 無量功徳皆悉成就。疏云即是毘盧遮那具
T2217_.59.0752a03: 提實義。我覺本不生者。謂覺自心從本以
T2217_.59.0752a06: 佛者云究竟即身成佛也。此文有二意。謂
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_.59.0752a10: 也。本來不生也覺自心者釋經我覺。即本有
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_.59.0752a14: 也。可思之。兆庶者兆民歟。孝經云。呂刑云。
T2217_.59.0752a16: 王子已下文明成佛外迹也故經云。天人世
T2217_.59.0752a18: 云天人世間作大歸依。若彼成佛我當奉吉
T2217_.59.0752a20: 智論云。佛至樹下時。釋提桓因奉上好草。
T2217_.59.0752a22: 道之説成今成佛外迹也。例如上文釋成
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_.59.0752b01: 云。文義既相順。理致豈違背乎
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_.59.0752b08: 第三劫行。謂八地已上行也。七地已前讓第
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_.59.0752b16: 然者法華經説佛智云。諸佛智惠甚深無量。
T2217_.59.0752b17: 其智惠門難解難入。一切聲聞辟支佛所不
T2217_.59.0752b19: 云一切聲聞辟支佛所不能知。此即當今經
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_.59.0752b24: 地前初地間雜。然約八九二心時地前也。約
T2217_.59.0752b25: 眞言行者第三劫盡處第四妄斷位時初地
T2217_.59.0752b27: 是故此事名爲祕密者。第三劫雖有一道
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_.59.0752c02: 云。第八住心配位或過或不足。八地及地
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_.59.0752c06: 名初法明道。釋云。謂無相虚空相及非青非
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_.59.0752c12: 地前解脱證理是初地也。何退偏云地前或
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_.59.0752c20: 又疏第三釋一切法自性平等無畏云。即是
T2217_.59.0752c22: 畏於平等心中修曼荼羅行。離垢地以去各
T2217_.59.0752c24: 心倶在初地證也。第六無畏二心合説故。且
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_.59.0753a13: 今釋。既云此瑜伽者。寧顯行人耶。答。約顯
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_.59.0753b08: 來祕密處。所謂身祕密･語祕密。心祕密時非
T2217_.59.0753b11: 豈非明三祕密義乎。答。天台釋僅雖云三
T2217_.59.0753b12: 密不正明其行相故慈覺釋云。雖粗明印
T2217_.59.0753b14: 文又准之知矣。或又華嚴文説諸法皆祕密
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_.59.0753b22: 來壽量長遠之身寂光海會。乃至不退諸菩
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_.59.0753b26: 妙法蓮華曼荼羅義毘盧遮那本地常心。即
T2217_.59.0753b27: 是華臺具體四佛四菩薩醍醐果徳。如衆實
T2217_.59.0753b29: 者第八住心也。故大師引此文證一道心
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_.59.0753c05: 義也。壽量長遠本地之身。可思之。又疏第
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_.59.0753c12: 深二意。唯前可知耳重意云天台意以久遠
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_.59.0753c18: 更問又於本地身三身分別者天台釋云。此
T2217_.59.0753c20: 文意顯矣。又大師釋此文云。證此理佛亦
T2217_.59.0753c27: 二經本地身全同歟。但法身寂光義鑰･疏雖
T2217_.59.0753c28: 同。本地身意鑰･疏是異矣。又天台釋云。常在
T2217_.59.0754a01: 之言即屬自受用土。若准頌文寶莊嚴言
T2217_.59.0754a03: 土也。上行等諸菩薩等者法華從地涌出品
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_.59.0754a07: 門屬方便對治道本門攝祕密神通乘歟。
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
T2217_.59.0754a10: 祕意也。又依淺略本迹二門同爲方便對治
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
T2217_.59.0754a13: 云。迹門修生有對治道本門本有無對治
T2217_.59.0754a15: 云對治道。於法華迹門猶生驚疑故前文
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:大日經疏指心鈔卷第十三
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_.59.0754a29: 法華經諸佛如來祕密之藏。於諸經中最在
T2217_.59.0754b02: 行非深般若。二劫智惠尚與二乘共聞。亦
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_.59.0754b06: 聞者廣惠承佛力説二空故云共聞也。然
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_.59.0754b11: 思議者。法華云其智惠門難解難入。一切
T2217_.59.0754b14: 心歟。又此菩薩等文又第八也唯獨自明了
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_.59.0754b20: 第三劫初云復次眞言門。故論又云今眞言
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
T2217_.59.0754b23: 故釋提桓因等者。抄第三云。准此經文但
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_.59.0754c01: 王梵天故疏中擧二天歟。或經與釋影略
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_.59.0754c09: 密外用徳也。故知今成佛是顯佛也。故疏十
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_.59.0754c15: 云顯成佛乎。又義。上文明初心現證位
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_.59.0754c21: 謂現當因果内外等異故。問。草座成佛是天
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
T2217_.59.0755a01: 草座。可悉之。今疏釋内證外用此意歟。阿
T2217_.59.0755a02: 闍梨住化他門故坐草座歟。故知今經中
T2217_.59.0755a03: 菩提實義時不用草座成佛外迹可依彼
T2217_.59.0755a04: 座歟。可尋決矣又疏第八云又爲弟子作
T2217_.59.0755a05: 法時阿闍梨此邊藉以生茅使蹲踞而座。
T2217_.59.0755a06: 阿闍梨亦當座於茅座不得加以床褥之
T2217_.59.0755a07: 類也。然受用生茅略有三義。一者其性潔
T2217_.59.0755a08: 淨離處樂觸可以蠲除行者昏怠恣慢之
T2217_.59.0755a09: 心。二者是吉祥草以爲數坐而證菩提。是
T2217_.59.0755a10: 故能除一切諸障。三者以此吉祥茅表惠
T2217_.59.0755a12: 爾成佛外迹可用此座歟。又第十九云。以
T2217_.59.0755a13: 如來成道時所坐故一切世間以爲吉祥。故
T2217_.59.0755a15: 然准下文云。爲太子時者釋迦歟。若爾第八
T2217_.59.0755a16: 文又可同此歟。或云。奉草獻鉢等有深祕
T2217_.59.0755a17: 釋。疏第九六種震動釋六根煩惱。准知耳｣
T2217_.59.0755a18: 經所謂空性等者。有云。住心論等中以所謂
T2217_.59.0755a19: 空性等文證第八九二心中以終極無自性
T2217_.59.0755a20: 心生句爲第九簡別文。此空性者眞如大空
T2217_.59.0755a21: 性隨縁作諸法。故以同文證兩心也。其縁
T2217_.59.0755a22: 起無性中第九心即無性極故以終句爲簡
T2217_.59.0755a24: 第八心也。極無自性心生一句唯第九心也。
T2217_.59.0755a25: 故大師云。極無自性心一句悉攝華嚴教盡
T2217_.59.0755a27: 云。此文通二種心。然於一文上含淺深義。
T2217_.59.0755a28: 所以六無畏立一無畏三重幻含一種幻。
T2217_.59.0755b01: 云。三義中初義於空性等一文淺深有無未
T2217_.59.0755b03: 勝兼劣故。例如慈恩二諦章中云。又上兼
T2217_.59.0755b08: 也。准此釋者離有爲至舌身意十七字通
T2217_.59.0755b09: 二心前後文句各局歟。但寶鑰中兩所引之。
T2217_.59.0755b10: 下所引如疏抄上所引與第八所引者同
T2217_.59.0755b11: 文故來歟。私檢引文論八九鑰八幷第九上
T2217_.59.0755b12: 引皆除無邊至續生之三句。但論鑰倶第九
T2217_.59.0755b14: 除初所謂至戲論之四句以等虚空以下
T2217_.59.0755b15: 三句退安極無自性心生下更加無邊一切
T2217_.59.0755b16: 等三句具引如是初心已下文矣。倩案以
T2217_.59.0755b17: 極無自性句爲第九簡句。鑰論是同。但鑰
T2217_.59.0755b18: 下引以無邊一切佛法依此相續生文似爲
T2217_.59.0755b19: 別句矣。或又下引爲驚覺的據一切佛法
T2217_.59.0755b20: 生者五相成身等曼荼功徳故。上重證時＊鑰
T2217_.59.0755b21: 論倶不引此文歟。又義。等虚空一句兼八
T2217_.59.0755b22: 九通句歟。故今所引安極無下也。故上釋
T2217_.59.0755b23: 云。驚一道於彈指覺無爲於未極。等空之心
T2217_.59.0755b25: 約已極邊歟。非遮第八也。故疏云。空性即
T2217_.59.0755b28: 與等虚空歟。又或云。所謂空性至虚空通
T2217_.59.0755b29: 二心總句也。離有爲下二心別説也。離有
T2217_.59.0755c01: 至身意第八也。終一句第九也。例如第二
T2217_.59.0755c02: 劫中覺心所度云微細他縁所度云智障
T2217_.59.0755c03: 故。故理實細與極細又各分麁細。故大疏
T2217_.59.0755c04: 抄云六劫。可思之問。若爾第八所度何耶。
T2217_.59.0755c05: 答。經顯文越諸戲論是無間第八心也佛法
T2217_.59.0755c06: 續生即解脱第九心也。然理實各有斷證故。
T2217_.59.0755c07: 此中十喩者第三劫第八覺也。前十喩者第
T2217_.59.0755c08: 二劫覺與第三劫第八所度妄倶故云復成
T2217_.59.0755c09: 戲論也。今第八越彼故云越諸戲論也。越
T2217_.59.0755c10: 者指第八覺也。又等虚空三字顯微細斷
T2217_.59.0755c11: 也。又義。第九證局終一句也。依之疏云。心
T2217_.59.0755c13: 又云。行者初觀空性時覺一切法皆入心
T2217_.59.0755c16: 沈心實際萬行休息時諸佛驚覺而令轉
T2217_.59.0755c17: 生第九心。故云轉生。又云亦復也。轉及亦
T2217_.59.0755c18: 起盡非是示二心勝劣乎。若空性等文通
T2217_.59.0755c19: 第九則於一重心有轉生義耶。但第九同
T2217_.59.0755c20: 引者。若無彼文則難知無自性心從何心
T2217_.59.0755c21: 轉生。故引爲來由也。例如第五心引證。故
T2217_.59.0755c22: 彼心所引云。又云。聲聞所説眞言一一句安
T2217_.59.0755c23: 布是中辟支佛復有少差別。謂三昧分異淨
T2217_.59.0755c25: 四心證也。今再引是來由義也復有少差別。
T2217_.59.0755c26: 難知與何法差別故。問。迂迴直往二機倶
T2217_.59.0755c27: 以空性爲入門耶答或云。然也。漸機今
T2217_.59.0755c28: 空性者住常寂滅光理性時蒙佛驚即轉
T2217_.59.0755c29: 生極無心然後入祕密也頓機宿善機熟可
T2217_.59.0756a01: 入密者即成空性心。空性者無始生死我執
T2217_.59.0756a02: 轉融性也。此心不生時難入故以機爲空
T2217_.59.0756a03: 性也。斯則
字三諦究竟入
字三諦也。
T2217_.59.0756a04: 宿善位以字空性爲門而入金剛寶藏中
T2217_.59.0756a05:
三點。開藏内見時三點雙現前於藏
T2217_.59.0756a08: 答。不通也。問。覺心乘畢竟皆空爲極不三
T2217_.59.0756a09: 無得爲要。依之大師開題八不空性談義。
T2217_.59.0756a11: 義不通第七乎。答。不通也。其故大師引證
T2217_.59.0756a12: 其文別故。所以二劫三劫隔僧祇三乘一乘
T2217_.59.0756a13: 異境行。故疏云。前劫悟萬法唯心今觀此
T2217_.59.0756a15: 三劫雜亂十心難辨者歟。但至八不空性等
T2217_.59.0756a16: 釋者彼宗八不空理云八不空性非依今
T2217_.59.0756a17: 文歟所以宗家第八心獨名空性無境心故
T2217_.59.0756a18: 仍無失。問。大師立十住心專依大日經菩
T2217_.59.0756a19: 提心論。八不空性又非依今文乎。又雖有
T2217_.59.0756a20: 第七所依別文兼通此文何失。例如第九
T2217_.59.0756a21: 心正雖依極無自性句亦通所謂空性等
T2217_.59.0756a22: 文矣。又空性無境心名雖名第八何遮
T2217_.59.0756a23: 通餘心例如如實知自心矣。如何。答。住心
T2217_.59.0756a24: 淺深尤可任別憑經論起盡。此文通第七
T2217_.59.0756a25: 住心優降難辨者歟。但又住心淺深雖依
T2217_.59.0756a26: 眞言經論兼取各宗文理也。故八不空性及
T2217_.59.0756a27: 一心無相等言依彼宗釋義歟。又云。第九引
T2217_.59.0756a28: 證者如先會矣。或八九一劫故設雖通。此
T2217_.59.0756a29: 隔僧祇何同彼＊耶。又如實知自心名雖總
T2217_.59.0756b01: 即別名。空性無境心稱可局第八。例如一
T2217_.59.0756b02: 道無爲心矣
T2217_.59.0756b03: 上文無量等者。經云。無量如虚空不染污
T2217_.59.0756b04: 常住諸法不能動。本來寂無相。無量智成
T2217_.59.0756b07: 照無量知見自然開發如蓮華敷。故云無
T2217_.59.0756b08: 量智成就。此智成就即是毘盧遮那心佛現
T2217_.59.0756b10: 無量知見。同天台四佛智見。經云無量智成
T2217_.59.0756b11: 就同法華諸佛智惠甚深無量文。又心佛顯
T2217_.59.0756b12: 現義如實知自心義故大師引今經文證第
T2217_.59.0756b13: 八心符疏意矣
T2217_.59.0756b14: 前劫悟萬法唯心等者。唯心中有他縁覺心。
T2217_.59.0756b15: 法相唯識是事心也。三論唯心即眞心也。相
T2217_.59.0756b16: 宗遣相證性唯識雖名眞理識實性故云唯
T2217_.59.0756b17: 識。異三論云眞理即唯心耳。故知唯識言
T2217_.59.0756b18: 雖同事理義是別。具如先辨而已
T2217_.59.0756b19: 今觀此心即是如來自然智等者。疏第六云。
T2217_.59.0756b20: 次云離一切戲論法佛自然智。是廣歎不思
T2217_.59.0756b21: 議智而爲世間説滿足衆希願。是廣歎不
T2217_.59.0756b23: 法華經第一云。諸佛智惠甚深無量。其智惠
T2217_.59.0756b25: 智倶不思議故云自然智也又一道心中談
T2217_.59.0756b26: 法報常住義。故云如來自然智等也。如來
T2217_.59.0756b27: 自然智者自受用身。毘盧遮那遍一切身者
T2217_.59.0756b28: 法身也。二身倶常住故云自然及遍一切也。
T2217_.59.0756b29: 故天台釋云。境既無量無邊常住不滅。智亦
T2217_.59.0756c02: 蓋相稱也。問。法報常住等義覺心乘亦談。故
T2217_.59.0756c03: 疏第二劫文釋心主自在文云。以不滯有
T2217_.59.0756c05: 報同常住故云不滯有無不云法身無爲報
T2217_.59.0756c06: 身有爲之故。理智倶冥會故。云心無罣礙。
T2217_.59.0756c07: 故第七叙覺心云。悟心性不生知境智不
T2217_.59.0756c10: 既云倶常。是法報常住義也。又云相應。豈
T2217_.59.0756c11: 非理智冥合耶。彼他縁心猶成理智冥會
T2217_.59.0756c12: 義。何況覺心乘乎。答。法身常住言雖同理
T2217_.59.0756c13: 智不二意全別。故彼義疏云。報佛壽量有始
T2217_.59.0756c14: 無終○初證佛果。是故有始。一證已後湛
T2217_.59.0756c16: 始無終也。而今文中如來自然智顯報身無
T2217_.59.0756c17: 始無終故云自然智也。又唯識等論中雖
T2217_.59.0756c18: 明智與眞如平等平等報身唯有爲生滅
T2217_.59.0756c19: 體未及無終談也。故慈恩三身義云。佛受
T2217_.59.0756c20: 用身既墮法數。生者皆滅。是一向記。故不
T2217_.59.0756c21: 可説是本性常。許從因生説是常者違
T2217_.59.0756c23: 始無終冥會一際故。境智倶實相也。境智倶
T2217_.59.0756c24: 般若也。故疏云。以心實相智覺心之實相。
T2217_.59.0756c26: 云。似澄水之能鑒如瑩金之影像。濕金即
T2217_.59.0756c27: 照影。照影即金水。即知境即般若。般若即境
T2217_.59.0756c29: 論心體自如不見身心之文證覺心乘。又
T2217_.59.0757a01: 嘉祥二諦章云。不見有法出法性者。是
T2217_.59.0757a03: 又云不見法性外有能照智法。此等説豈
T2217_.59.0757a04: 非云境智倶實相耶。如何。答。雖云境智倶
T2217_.59.0757a05: 實相未談心境同般若歟。例如智論文云。
T2217_.59.0757a07: 又云。理智不二談二心雖同影像遮取義兩
T2217_.59.0757a08: 宗是別所以第七心遮心外影像但於唯心
T2217_.59.0757a09: 位談理智不二。故疏上文云。覺此心本不
T2217_.59.0757a11: 心不生。心外影像亦不出常寂滅光。故疏云。
T2217_.59.0757a12: 以心如是故諸法亦如是。根塵皆入阿
T2217_.59.0757a14: 無生教門竪攝因果。其義已彰。横攝之意
T2217_.59.0757a15: 今當説。大品若聞無生門則解一切義。初
T2217_.59.0757a16: 阿字攝四十七字。四十七字攝阿字。中間亦
T2217_.59.0757a18: 入＊阿字意也。漸入皆入義。可思之。問。根
T2217_.59.0757a19: 塵皆入＊阿字即事理倶密之義。影像不出
T2217_.59.0757a20: 常寂是即事而眞之談也。若爾何異祕密
T2217_.59.0757a21: 心耶。答。境智倶般若之談雖甚深猶是一
T2217_.59.0757a22: 乘一如理未及十十無盡説。影像歸常寂
T2217_.59.0757a23: 之義雖希有猶是攝相歸性域未入性相歴
T2217_.59.0757a24: 然位也。觀夫祕宗意現覺諸法本初不生也。
T2217_.59.0757a25: 何云入＊阿字耶。直約諸法令識其心也。
T2217_.59.0757a26: 豈云歸常寂乎。所以皆入不出言顯示一心
T2217_.59.0757a27: 縁起末歸一心無相本也。寧及性佛性然六
T2217_.59.0757a28: 大四曼乎。故釋云。今所言色者非諸識所
T2217_.59.0757b02: 以此中十喩望前十喩等者。鈔第四云。疏以
T2217_.59.0757b03: 此中十喩等者。初劫第二劫十種譬喩乃成
T2217_.59.0757b04: 戲論。今此中十喩復爲對治前劫心沒實
T2217_.59.0757b05: 際欲令離有爲界故。觀此十喩亦成
T2217_.59.0757b06: 戲論。今時等虚空性倶不可得故云越諸戲
T2217_.59.0757b08: 喩。望前十喩者前二劫十喩也前二劫十喩
T2217_.59.0757b09: 沒實際。爲對治之觀此第三劫十喩。尚對
T2217_.59.0757b10: 前十喩成能所。故成戲論。釋歟。謂即空･即
T2217_.59.0757b11: 心･不思議三種幻麁･細･極三妄如次能所治
T2217_.59.0757b12: 也。若三劫十喩爲戲論者。何心爲能治＊耶。
T2217_.59.0757b14: 云。以第三劫妄執云戲論。故次下云第三
T2217_.59.0757b16: 意也。或云。第二劫十喩覺望第三劫覺降
T2217_.59.0757b17: 戲論。非妄執也。或云。前位覺即後位迷故
T2217_.59.0757b18: 倶無相違耳。問。四義倶未審。先抄義不明。
T2217_.59.0757b19: 二三劫相望時。何忽第三劫十喩云戲論乎。
T2217_.59.0757b20: 次義非理。十喩望十喩成戲論義何忽
T2217_.59.0757b21: 云妄執耶。作釋合經其文別。何以下釋成
T2217_.59.0757b22: 上義耶。次義非理。此中十喩者第三劫。望
T2217_.59.0757b23: 前十喩者第二劫。不順綴文。若如成者應
T2217_.59.0757b24: 云以前十喩望此十喩成戲論也。後義不
T2217_.59.0757b25: 然。眞妄一體則何分能越所越耶。諸義皆
T2217_.59.0757b26: 非理。如何。答。諸義皆非無理。抄意得綴文
T2217_.59.0757b27: 起盡。故意云。以此第三劫十喩望前初二
T2217_.59.0757b29: 意云。初二劫十喩望第三劫成戲論義也。
T2217_.59.0757c01: 所以觀此十喩者指沒心實際前二劫十
T2217_.59.0757c02: 喩也。意云。今此第三十喩復觀此沒實除
T2217_.59.0757c04: 論故望彼云亦也。若不爾者違下今時等
T2217_.59.0757c05: 虚空性等文。故等虚空性＊是第三劫十喩故。
T2217_.59.0757c06: 又是能越心故但會難者前劫十喩屬戲論。
T2217_.59.0757c07: 是不斷極細故。其戲論者妄執也。又第三
T2217_.59.0757c08: 重微細等釋雖文在下意指上文也。合經
T2217_.59.0757c09: 屬後者擧前意爲來由耳。佛樹牙生偏當
T2217_.59.0757c10: 等虚空等文故。次義甚深所説義理相順何
T2217_.59.0757c11: 拘綴文。依之唯識論云不可隨文而取其
T2217_.59.0757c17: 望不定故。一時具二義也。故釋論云。復次
T2217_.59.0757c19: 但案宗家意第三劫中有二種心。故一道心
T2217_.59.0757c20: 十喩猶屬戲論。故以第三劫十喩云復成
T2217_.59.0757c21: 戲論也。故大師叙一道心云。前劫菩薩作
T2217_.59.0757c23: 故意云。第二劫菩薩望第三劫覺屬戲論。
T2217_.59.0757c24: 准知於第三劫中第八望第九非眞是戲
T2217_.59.0757c27: 劫中八九十喩相望第八成戲論故云越諸
T2217_.59.0757c29: 九勝第八矣。次下云微細百六十心者重
T2217_.59.0758a01: 成第九所度邊也。所以極細中分麁細故
T2217_.59.0758a02: 立微細名歟。若不爾者所越戲論可非極
T2217_.59.0758a03: 細妄執。何故疏第三云。此空智生時極無自
T2217_.59.0758a04: 性心生也。但知心垢盡處戲論不行。即是第
T2217_.59.0758a06: 道心猶戲論也。理實言之極細妄執是障二
T2217_.59.0758a07: 心故。一道心雖斷一分極無障猶在故。一
T2217_.59.0758a08: 道十喩亦成戲論也。又義。如下辨。問。第二
T2217_.59.0758a09: 劫唯六喩。何云十喩耶。答。十有増減十故
T2217_.59.0758a10: 初二劫五六喩皆云十喩也。故疏第三云。然
T2217_.59.0758a11: 統論此品中十縁生句略有三種。摩訶般若
T2217_.59.0758a14: 第三重微細百六十心煩惱等者。或云。一道
T2217_.59.0758a16: 説文。極無自性心生句偏在第九。即知第八
T2217_.59.0758a17: 説文中第九義未終。前所擧妄執唯可第八
T2217_.59.0758a18: 所度歟。或云。所謂空性等文亘二種心。八
T2217_.59.0758a19: 九有淺深。越諸戲論文又可通二心所度
T2217_.59.0758a20: 也。私一義云。但第九心所斷也。謂等虚空
T2217_.59.0758a21: 句對前望後含無間･解脱二義。前越諸戲
T2217_.59.0758a22: 論者第八無間道斷極細麁分也。若對彼今
T2217_.59.0758a23: 等虚空成第八證理。有智契空理故云等
T2217_.59.0758a24: 虚空也。若望後佛法而生句又爲第九無
T2217_.59.0758a25: 間道。斷極細中細分故云微細。猶如第二
T2217_.59.0758a26: 劫中他縁所度云智障覺心所斷云微細也。
T2217_.59.0758a27: 佛法而生是第九證理故。故知種已上釋等
T2217_.59.0758a28: 虚空以虚空似煩惱滅無歟。復有下釋無
T2217_.59.0758a29: 邊以下文也。但至云第八所引中間文者。
T2217_.59.0758b01: 作釋引證依義理淺深不云文言交雜。今
T2217_.59.0758b02: 經第十心在八九前。又菩提心論七八引證
T2217_.59.0758b03: 未必文前後矣。又大師處處釋。第八第九
T2217_.59.0758b04: 同云等虚空心。八九同引此文通二心義
T2217_.59.0758b05: 顯然者歟。問。下云於業煩惱解脱非第九
T2217_.59.0758b06: 所度＊耶。答。彼廣通三妄。煩惱即知佛事
T2217_.59.0758b08: 業壽種者。疏第一云。蘊阿頼耶業･壽･種子
T2217_.59.0758b09: 文智證大師釋云。業壽種者。約第二識有
T2217_.59.0758b10: 三相。謂自相･因相･果相也。開因相爲二。
T2217_.59.0758b11: 謂業與種。所謂業者身口意不清淨業也。言
T2217_.59.0758b12: 種子者癡愛因縁也。言壽者酬因所生之果
T2217_.59.0758b13: 報識故約第八梨耶立種子及果報二名也
T2217_.59.0758b15: 報體。皆在頼耶識。故知今業果可通二種
T2217_.59.0758b16: 生死歟。問。第一卷釋縁業生云。癡愛因縁
T2217_.59.0758b18: 何通變易。況彼華嚴猶云若依圓教不説變
T2217_.59.0758b19: 易等。期即身成佛行者受變易乎。答。上縁
T2217_.59.0758b20: 業生者分段煩惱業現行並別報故在前六
T2217_.59.0758b21: 識。今業壽種是種子幷總報故在第八識。然
T2217_.59.0758b22: 今宗三妄頓斷故極細斷時煩惱障等一時
T2217_.59.0758b23: 斷。故二種生死業種等又頓離也。但上擧分
T2217_.59.0758b24: 段者眞言行者無始本具邊雖有變易業
T2217_.59.0758b25: 果非三妄漸故不云受變易。麁苦先盡細
T2217_.59.0758b26: 苦顯云變易也。今既頓斷故。分段盡時即變
T2217_.59.0758b27: 易無故。成即身成佛義也。華嚴又一斷一切
T2217_.59.0758b28: 斷故云但分段身窮於因位也。但初劫文拔
T2217_.59.0758b29: 業煩惱株机等者。雖同時斷寄如常且作
T2217_.59.0758c01: 次第説也。況第一釋云。二乘雖破三毒亦
T2217_.59.0758c03: 可斷盡歟。若今教即身成佛故不存變易
T2217_.59.0758c04: 業果者彼業果終不離。況極細法執故變易
T2217_.59.0758c05: 煩惱乎。若爾劣如常斷。又雖有彼種不可
T2217_.59.0758c06: 云受變易。地前凡位無漏未起故。初地以
T2217_.59.0758c07: 上無漏雖起非變易業歟。非有分別無漏
T2217_.59.0758c08: 故。又縁助煩惱已斷故。又雖有微細妄執
T2217_.59.0758c09: 非二死縁助惑歟。又義。但分段業果歟。智
T2217_.59.0758c10: 證釋云六趣業。故又普觀釋云。其實二苦
T2217_.59.0758c12: 用通五意故。或智證釋以現行顯種也。普
T2217_.59.0758c13: 記等約助發潤歟。問。等虚空是初地菩提
T2217_.59.0758c14: 心平等種子。何云業壽種除義。佛樹牙生
T2217_.59.0758c15: 又二地以上大悲爲根。何云極無自性心耶。
T2217_.59.0758c16: 故疏第一云。今修平等三業清淨惠門一切
T2217_.59.0758c17: 蘊阿頼耶業･壽種子皆悉焚滅得至虚空
T2217_.59.0758c18: 無垢大菩提心。一切如來平等種子從悲藏
T2217_.59.0758c19: 中生法性牙。乃至莖葉華果遍滿諸法界
T2217_.59.0758c21: 何。答。業･壽種除釋等虚空文非無依馮。疏
T2217_.59.0758c22: 第一云。即時人法戲論淨若虚空。成自然
T2217_.59.0758c24: 二句似無邊已下也佛樹牙生者虚空無垢
T2217_.59.0758c25: 菩提心也。心因句中有短三心等故云芽
T2217_.59.0758c26: 也。虚空無垢又業･壽種除義也。又義云。如
T2217_.59.0758c27: 能難。長十心時種子爲因牙等爲根。故疏下
T2217_.59.0758c29: 今釋中不擧平等種者經疏影略。經擧菩
T2217_.59.0759a01: 提心種子疏示所斷妄執也。或除字平等種
T2217_.59.0759a02: 子歟。若不爾者如伊蘭種生栴檀牙。如何。
T2217_.59.0759a03: 又大師引證者爲證驚覺義引此文矣。故
T2217_.59.0759a04: 蒙驚轉入祕密故云牙生也。又義云。經文
T2217_.59.0759a05: 依此相續生文通種牙歟。疏家宗家互顯
T2217_.59.0759a06: 歟。雜問答云。問。何故先住此不生理。答。是
T2217_.59.0759a07: 虚空無垢大菩提心之地故。亦一切如來平等
T2217_.59.0759a08: 種子故。所以眞言行人從初發心住金剛種
T2217_.59.0759a09: 性。時即法性之芽自此而生萬徳之果於此
T2217_.59.0759a11: 萬徳果者心果徳。故寶鑰釋第九心云。初心
T2217_.59.0759a13: 證初義也。又云。三密功徳云萬徳果。故同
T2217_.59.0759a14: 釋叙顯密異云。心外䂪垢於是悉盡。曼荼
T2217_.59.0759a16: 論中云從無明種出覺知樹則業種生佛
T2217_.59.0759a18: 思之
T2217_.59.0759a19: 既不壞因縁即入法界等者。因縁及生滅釋
T2217_.59.0759a20: 經有爲法界及不生滅釋經無爲也。不壞不
T2217_.59.0759a21: 動即入即是釋經離字經中明捨離前劫隔
T2217_.59.0759a22: 歴三諦故云離有爲等。疏中明今心不思
T2217_.59.0759a23: 議三諦故云即入即是也。故天台釋云。隔
T2217_.59.0759a25: 又云。始自華嚴終至般若但爲次第三諦
T2217_.59.0759a27: 爲隔＊歴歟今疏異耳。問。有爲無爲是事理
T2217_.59.0759a28: 眞俗法也。何云三諦耶。答。二諦三諦開合
T2217_.59.0759a29: 不同一法二義差別。故疏第三云。今此境界
T2217_.59.0759b01: ○而形聲宛然即是法界。論幻即幻。論法
T2217_.59.0759b02: 界即法界。論遍一切處即遍一切處。論
T2217_.59.0759b04: 如次假･空･中三諦也謂。幻是假有義。法界
T2217_.59.0759b05: 即空理異名。中道遍二諦故云遍一切處
T2217_.59.0759b06: 也。前縁起･法界如次俗諦･眞諦也。二諦門
T2217_.59.0759b07: 合假空爲俗以中爲眞諦也。問。不思議幻
T2217_.59.0759b08: 者但約假諦。如何云三諦耶。答。一假一切
T2217_.59.0759b09: 假故以空中即假諦故云不思議。空及中
T2217_.59.0759b10: 相即又爾也。故疏第三云。若於一念心中明
T2217_.59.0759b11: 見十縁生句義則上窮無盡法界下極無
T2217_.59.0759b12: 盡衆生界其中一切心相皆能了了覺知以
T2217_.59.0759b13: 皆從縁起即空即假即中故。故曰如實遍
T2217_.59.0759b15: 念因縁所生法即空即假即中。不思議三諦
T2217_.59.0759b17: 教論中叙第八心云。此宗所觀不過三諦。
T2217_.59.0759b19: 有爲無爲界者中道正觀離眞俗二諦義故。
T2217_.59.0759b20: 故疏第三云。以此中道正觀離有爲無爲
T2217_.59.0759b22: 云圓融三諦乎。答。疏下文以不思議中道
T2217_.59.0759b23: 遮隔＊歴二諦也。所謂圓融隔歴同雖明
T2217_.59.0759b24: 三諦且約中道二諦顯其義也。又圓融三
T2217_.59.0759b25: 諦雖倶體倶用中爲經體。故釋籤第一云。
T2217_.59.0759b26: 問。雖云辭異意同空假如何得爲經體。答。
T2217_.59.0759b27: 既是不思議空假還指空假即中。中爲經
T2217_.59.0759b28: 體。中即空假亦指於中。三諦無非遍一切
T2217_.59.0759c01: 心既圓融第九心還隔歴
T2217_.59.0759c02: 若如來出世若不出世等者。鈔第四云。一切
T2217_.59.0759c03: 諸法住阿字本不生中若佛出世若不出世
T2217_.59.0759c05: 日經説眞言相云。若諸如來出現若諸如來
T2217_.59.0759c07: 疏第七云。此意言如來自證法體非佛自作
T2217_.59.0759c08: 非餘天人所作法爾常住。而以加持力出
T2217_.59.0759c09: 興于世利益衆生○如來無礙知見在一切
T2217_.59.0759c10: 衆生相續中法爾成就無有缺減。以於此
T2217_.59.0759c11: 眞言體相不如實覺故名爲生死中人。若
T2217_.59.0759c12: 能自知自見時即名一切知者一切見者。是
T2217_.59.0759c13: 故如是知見非佛自所造作亦非他所傳
T2217_.59.0759c15: 自心義同故引合也。釋大衍論云。六者非作
T2217_.59.0759c16: 非造自然意。謂欲顯示一切諸法有佛無佛
T2217_.59.0759c18: 此釋會今文歟
T2217_.59.0759c19: 如般若中一切法趣眼等者。抄第四云。言一
T2217_.59.0759c20: 切法趣眼等者。一切法者般若中從色等歴
T2217_.59.0759c21: 法是也。趣即歸趣。謂一切法皆歸趣於眼
T2217_.59.0759c22: 處即法界也。是趣不過者無有出過是處
T2217_.59.0759c23: 者也。大品云。云何菩薩摩訶薩得阿耨多羅
T2217_.59.0759c24: 三藐三菩提時爲衆生説色趣空説受想
T2217_.59.0759c25: 行識趣空乃至説一切種智趣空等。何以
T2217_.59.0759c26: 故。是色空相非趣非不趣。乃至云一切法
T2217_.59.0759c27: 趣空是趣不過。何以故。空中趣非趣不可得
T2217_.59.0759c28: 故。又論。問曰。般若波羅蜜非趣非不趣。須
T2217_.59.0759c29: 菩提。何以故。問。行般若者趣至何處。佛何
T2217_.59.0760a01: 以答言趣薩般若。答曰。外道言説法從因
T2217_.59.0760a02: 趣果從先世入今世從今世趣後世。破
T2217_.59.0760a03: 是常顛倒故言無趣不趣。此中須菩提以
T2217_.59.0760a05: 今經文證第八心。疏家以般若經意作釋。
T2217_.59.0760a06: 相違如何。答。經論文理隨宜。若爾般若何
T2217_.59.0760a07: 背第八心乎。疏第三云。如説極無自性心
T2217_.59.0760a08: 十縁生句即攝華嚴般若種種不思議境界
T2217_.59.0760a10: 證第九心故依般若歟。下文分明故。止
T2217_.59.0760a11: 觀第四云○若得此意初心凡夫能於一念
T2217_.59.0760a12: 圓棄諸蓋。故大品云。一切法趣欲事。是趣
T2217_.59.0760a13: 不過。欲事尚不可得。何況當趣不趣。釋云。
T2217_.59.0760a14: 趣即是有。有能趣所趣故即辨俗諦。欲事
T2217_.59.0760a15: 不可得即是明空。空中無能趣所趣即辨
T2217_.59.0760a16: 眞諦。云何當有趣非趣即是辨中道。當知三
T2217_.59.0760a20: 明空。空中無能所趣故即眞諦也。何況趣
T2217_.59.0760a21: 非趣耶者即是辨中道也。此文有雙非雙照
T2217_.59.0760a22: 中道。謂趣不趣如次有空故亦有亦空中道
T2217_.59.0760a23: 也。又互奪兩亡故趣不趣如次非空非有中
T2217_.59.0760a24: 道也。當知三諦只在一眼中耳。耳鼻舌身
T2217_.59.0760a25: 意等應准知之。故云亦如是也。大師以此
T2217_.59.0760a26: 離眼耳鼻等文證第八住心。甚有深意矣。
T2217_.59.0760a27: 彼宗一心三諦爲極故。問。大品文並止觀
T2217_.59.0760a28: 釋三諦義宜然。今經云離眼等未聞三諦
T2217_.59.0760a29: 義。如何。答。謂以大品文合今經意。趣眼是
T2217_.59.0760b01: 有義釋眼字。眼尚不可得即空義當離字。何
T2217_.59.0760b02: 況趣不趣並同離眼二字。故知開爲二諦合
T2217_.59.0760b03: 爲中道也。或又三諦倶在眼一字中以眼
T2217_.59.0760b04: 耳等各三諦歸第一實際故云離也。故次
T2217_.59.0760b05: 爲釋極無重示此意云一切諸法無不從
T2217_.59.0760b06: 縁生者者假諦也。若從縁生即無自性者空
T2217_.59.0760b07: 諦也。若無自性即本不生即中道也。疏第七
T2217_.59.0760b08: 釋＊阿字有空不生三義中云又不生者即
T2217_.59.0760b10: 明圓融三諦以中爲經體故云不生即
T2217_.59.0760b11: ＊是心之實際也。玄義云。正指實相直爲正
T2217_.59.0760b14: 是所依一心也。故疏第一云。又復從縁生故
T2217_.59.0760b15: 即空即假即中。遠離一切戲論至於本不生
T2217_.59.0760b17: 云。心性不動假立中名。亡泯三千假立空
T2217_.59.0760b19: 實際所依惣體也。經中離字也。不動已下三
T2217_.59.0760b20: 諦別義故皆云假立也經眼耳等文也。二義
T2217_.59.0760b21: 雖異心實際爲極故云離也
T2217_.59.0760b23: 也者。住心論中以此文證第九心。此文有
T2217_.59.0760b24: 多意。如是者指前言也。微細惠者空性心即
T2217_.59.0760b26: 者重述前段意爲後心來由也。前引大品
T2217_.59.0760b27: 成天台一心三諦義畢重擧其意爲極無
T2217_.59.0760b28: 起因也。心之實際者或中道或所依一心義
T2217_.59.0760b29: 如先成今心實際亦復不可得者。前一道無
T2217_.59.0760c01: 爲心理無自性故起事事無礙故云亦復
T2217_.59.0760c02: 不可得云極無自性也。依之金師子章釋
T2217_.59.0760c03: 第五圓教云。情盡體露繁興大用。起必全
T2217_.59.0760c05: 具妙用無窮證極無良有以也。繁興大用
T2217_.59.0760c06: 萬像紛然二句逆次配論二句矣。心實際無
T2217_.59.0760c07: 自性而起事事故云起必全眞等耳。故知
T2217_.59.0760c08: 心實際亦復不可得文正釋極無自性心生
T2217_.59.0760c09: 句也。是即第九心也。故下釋云。行者初觀
T2217_.59.0760c10: 空性時覺一切法皆入心之實際○爾時十
T2217_.59.0760c11: 方諸佛同時現前而勸喩之。以蒙佛教授
T2217_.59.0760c13: 是第八心故。又云。如是牒已成義指例未
T2217_.59.0760c14: 成法之義也。前已成第八心畢欲今更成
T2217_.59.0760c15: 第九心故。微細惠者極無自性心。於前空性
T2217_.59.0760c16: 等文有二意一有爲無爲相即是天台圓融
T2217_.59.0760c17: 三諦也。二縁生無性義即華嚴法界縁起也。
T2217_.59.0760c20: 切染法等＊者染淨諸法倶有縁生無性義。故
T2217_.59.0760c24: 第九心同今文耳。故知一段文皆正證第
T2217_.59.0760c25: 九也。次下釋此心云。若住不思議地時不
T2217_.59.0760c27: 無自性一句故證第九而已。故寶鑰下云。
T2217_.59.0760c28: 善無畏三藏説此極無自性一句悉攝華嚴
T2217_.59.0760c29: 教盡。所以者何。華嚴大意原始要終明眞
T2217_.59.0761a02: 義眞如隨縁義是三乘眞如縁起而非一乘
T2217_.59.0761a03: 稱性具徳。故探玄記中立十重唯識云○六
T2217_.59.0761a04: 轉眞成事唯識。謂如來藏不守自性隨縁
T2217_.59.0761a05: 顯現八識王數相見種現。七理事倶融唯識。
T2217_.59.0761a06: 謂如來藏擧體隨縁成辨諸事。其自性本不
T2217_.59.0761a07: 生業。即此理事混融無礙。是故一心二諦皆
T2217_.59.0761a08: 無礙。故起信云。依一心法有二種門皆各
T2217_.59.0761a10: 由理性圓融無礙以理成事。事亦鎔融互
T2217_.59.0761a11: 不相礙。或一入一切一切入一無所障礙。
T2217_.59.0761a12: 九全事相即唯識。謂依理之事事無別事
T2217_.59.0761a13: 理。既無彼此之異合事一即一切。十帝網
T2217_.59.0761a14: 無礙唯識。謂一中有一切。彼一切中復有一
T2217_.59.0761a15: 切。既一門中如是重重不可窮盡。餘一一
T2217_.59.0761a17: 此文中以眞如法界隨縁義爲終教以
T2217_.59.0761a18: 事事圓融爲圓教。大師何違本宗義以三
T2217_.59.0761a19: 乘教義成一乘義理。誰信用耶。答。有二意。
T2217_.59.0761a20: 一云眞如法界隨縁義者。是一乘無盡法界
T2217_.59.0761a21: 縁起非三乘一相眞如縁起也。故復古記下
T2217_.59.0761a22: 云。太一云。一乘縁起自體法界不同大乘
T2217_.59.0761a23: 縁起但能離執斷常諸過示。此宗不爾一
T2217_.59.0761a25: 云。若二乘教辨即異事顯異理。若此宗
T2217_.59.0761a27: 集有縁散即無。一乘縁起即不爾。縁合不有
T2217_.59.0761b01: 盡縁起也。二云。彼宗雖云無盡縁起是一
T2217_.59.0761b02: 心縁起未及三密無盡縁起。故云眞如縁
T2217_.59.0761b03: 起也。又雖以理成事故談事融未明性
T2217_.59.0761b04: 相歴然事常故。故先徳云。顯一乘一心縁起
T2217_.59.0761b06: 一道無爲與極無自性住心文相交難見
T2217_.59.0761b07: 別意。一道者佛知見即佛性。此佛性自性清
T2217_.59.0761b08: 淨故云極無自性也。譬如。金眞毎値阿
T2217_.59.0761b09: 練其形萬差而其性不改也。問。爾者可云
T2217_.59.0761b10: 極有自性住心。何云極無自性也。答。其攝
T2217_.59.0761b12: 菩提心照明諸法故少用功力便得除蓋
T2217_.59.0761b13: 除三昧見八萬四千煩惱實相成八萬四
T2217_.59.0761b14: 千寶聚門初發心時便成正覺。得如來一身
T2217_.59.0761b15: 無量身。初位得後位功徳猶論明昧是法
T2217_.59.0761b16: 華等顯一乘教相也。或已開淨知見照法性
T2217_.59.0761b17: 圓融解脱一切業煩惱時即知一切業煩
T2217_.59.0761b18: 惱。時即知一切業煩惱無非佛事本自
T2217_.59.0761b19: 無有縛令誰解脱耶。一斷一切斷一成一
T2217_.59.0761b20: 切成在於一地普攝一切諸地功徳。因果無
T2217_.59.0761b21: 二始終無礙。猶明從微至著階位漸次有次
T2217_.59.0761b22: 第行布等是眞言淺略。華嚴等顯一乘表徳
T2217_.59.0761b23: 教門斷惑證理行相也。今眞言祕教金剛一
T2217_.59.0761b24: 乘表徳教門曰能治道品是一一行者本有
T2217_.59.0761b25: 内證祕密金剛智印。論所治惑障即一一
T2217_.59.0761b26: 法佛法然自性三摩地密印標幟也。何捨何
T2217_.59.0761b28: 此心望前二劫等者。鈔第四云。此心望前三
T2217_.59.0761b29: 劫等者。三字誤書。謂此心屬第三劫故○
T2217_.59.0761c01: 第三劫極無自性心生時如蓮華盛敷故云
T2217_.59.0761c02: 望前二劫等。言若望後二心等者。此心喩
T2217_.59.0761c03: 八心中第五華種心第六成果心。後二心者
T2217_.59.0761c04: 第七受用種子第八嬰童心也。望此二心名
T2217_.59.0761c06: 業煩惱解脱即是如蓮華開敷。而業煩惱具
T2217_.59.0761c07: 依即是果複成種也。又解。此心是三心中菩
T2217_.59.0761c08: 提心。望前來二劫論時。當第三劫如蓮華
T2217_.59.0761c09: 盛敷。望後二心即根與究竟。此菩提心却
T2217_.59.0761c11: 述抄意云。前二劫者指初二劫也。根與
T2217_.59.0761c12: 究竟者以極無自性心爲因句時。次以蒙
T2217_.59.0761c13: 佛警更増進心爲根句此即金剛心一念
T2217_.59.0761c14: 也。後以成正覺位心爲究竟句也。然顯教
T2217_.59.0761c15: 意見今之第八地心爲果位。前二劫顯行滿
T2217_.59.0761c16: 昇此地故。今教以八地已上乃至十地心
T2217_.59.0761c17: 爲成佛因初心佛矣。密教行始成八地故
T2217_.59.0761c18: 此約説三祇漸行而論。若據實尋其行者
T2217_.59.0761c19: 初地已上可云成佛因。故疏第十一釋初
T2217_.59.0761c20: 地徳云。平等清淨離諸分別。劑此名見菩
T2217_.59.0761c22: 大空三昧故。故疏第六云。如上所説一生
T2217_.59.0761c23: 補處及八地三昧是約教道法門作如此
T2217_.59.0761c24: 説耳。然祕密乘人於世諦中即能通達第
T2217_.59.0761c25: 一義諦者從初發心時即具行大空三昧。
T2217_.59.0761c26: 其謂不然則於一生之中不能頓滿諸地
T2217_.59.0761c28: 中述後釋意也。今謂不爾。抄師於出世間
T2217_.59.0761c29: 心生疏釋存三劫地前地上二意。今釋何必
T2217_.59.0762a01: 云八地已上菩提心句耶。又大師住心論第
T2217_.59.0762a03: 云。前二劫者指他縁一道二種住心。後二心
T2217_.59.0762a06: 異。彼不引於業煩惱等二句也。於此釋異
T2217_.59.0762a07: 義。或云。第二第三劫中各擧初攝後云二
T2217_.59.0762a08: 劫也。意於前二劫中極無自性心如蓮華
T2217_.59.0762a11: 無故。或云。以他縁･一道二心云二劫顯
T2217_.59.0762a12: 中間覺心非三劫義歟。釋二劫者二種住
T2217_.59.0762a13: 心之故。或云。第二劫擧他縁攝覺心第三
T2217_.59.0762a14: 劫唯取一道能所相望異故以一劫半云
T2217_.59.0762a15: 二劫也。半劫又一劫攝故。問。在第三劫指
T2217_.59.0762a16: 前二劫。應是初二劫。例如上文云前二劫
T2217_.59.0762a17: 中雖云度二乘地等。又望初劫未敷蓮第三
T2217_.59.0762a18: 劫總應云開蓮。若爾相對初劫。尤可入前
T2217_.59.0762a19: 劫。故知抄義合疏意。如何。答。宗家釋義深
T2217_.59.0762a20: 冥疏意。總持字義依處隨義可取文義。前
T2217_.59.0762a21: 三劫相對今十住心相望也。又初劫中湛寂
T2217_.59.0762a22: 證寂相望而分水中水上之未敷蓮。准知今
T2217_.59.0762a23: 第三劫中一道極無相望而別未盛已盛之
T2217_.59.0762a24: 開蓮華故疏第一釋無量智成就文云。爾時
T2217_.59.0762a25: 行人爲此寂光所照無量知見自然開發如
T2217_.59.0762a27: 合所謂空性文。無量智者同法華佛智無量
T2217_.59.0762a28: 義。無量知見當彼經四佛知見理。然但云蓮
T2217_.59.0762a29: 華敷不云盛敷。故知於第三劫内開敷與
T2217_.59.0762b01: 盛敷相望也。重意云。前三義中初義望字違
T2217_.59.0762b02: 上此心言。不順下猶如等文。大師釋又望前
T2217_.59.0762b03: 顯教者。對極無指一道等云前顯教歟。若
T2217_.59.0762b04: 爾何爲證矣。次義又非理。何唯擧他縁一
T2217_.59.0762b05: 道不擧覺心乎。若又攝覺心者非二劫
T2217_.59.0762b06: 歟。故第三義爲勝。上下文符順故。隨又前諸
T2217_.59.0762b07: 難無故
T2217_.59.0762b08: 世尊以十方三世佛爲證等者。釋心云。極無
T2217_.59.0762b09: 自性心望顯極果。於密初心之義以十方佛
T2217_.59.0762b10: 説而證之義也。故住心論九云。是因是心望
T2217_.59.0762b11: 前顯教極果。於後祕心初心。初發心時便
T2217_.59.0762b13: 報身所説華嚴文證顯果密因之義也。即
T2217_.59.0762b14: 以此義開示衆生云一大事因縁。又云淨
T2217_.59.0762b15: 知見也。故知以華嚴文而證顯果爲密因
T2217_.59.0762b16: 之義。源出大日經説。非大師私義耳。問。
T2217_.59.0762b17: 今釋同法華中以大事因縁説四佛知見。
T2217_.59.0762b18: 何云顯果祕因之義＊耶。答。隨義轉用矣
T2217_.59.0762b19: 行者解脱一切業煩惱時等者。自此下重釋
T2217_.59.0762b20: 經於業煩惱等文。已上再釋經上二句也。此
T2217_.59.0762b21: 中有法譬法説中初釋初句即知下釋而業
T2217_.59.0762b22: 下句。本自下二句如次釋成上二義。蓮前
T2217_.59.0762b23: 文兩次讀之。如良下譬説有二種。初譬中
T2217_.59.0762b24: 變毒爲藥如次喩脱煩惱時即知佛事。用
T2217_.59.0762b25: 除衆病一句通應譬本自下二句。又義。以
T2217_.59.0762b26: 譬二句對法説二二句。各逆次配矣。又如下
T2217_.59.0762b27: 以譬二句對法説四句而兩次配之。又或
T2217_.59.0762b28: 此譬却顯前開華成種之義。而萬像具依同
T2217_.59.0762b29: 果復成種之意。故若依後意可云萬像即
T2217_.59.0762b30: 空耳。演密抄第四云。知一切業煩惱等者。據
T2217_.59.0762c01: 事則凡情謂之塵勞聖智達爲功徳。約理
T2217_.59.0762c02: 則本離塵染。然與一切煩惱爲依故以變
T2217_.59.0762c05: 又云。雖解脱一切業煩惱者。行者得此心時
T2217_.59.0762c06: 即名之爲明。明來暗謝故。即是無明滅則行
T2217_.59.0762c08: 云。而業煩惱具存者。淨名經云。不斷無明
T2217_.59.0762c09: 而具明達之智。又云。衆生未成佛以菩提
T2217_.59.0762c10: 爲煩惱。菩薩成佛時以煩惱爲菩提。故華
T2217_.59.0762c11: 嚴疏顯三毒相普有正法。彼有五義。一當
T2217_.59.0762c12: 相即空。空故是道。非謂此三即是佛法○
T2217_.59.0762c16: 道。不同前四。不思議故。今第五義正與此
T2217_.59.0762c17: 同。故無行經云。婬欲即是道。恚癡亦復然。如
T2217_.59.0762c18: 是三法中具一切佛法即斯義。又如虚空
T2217_.59.0762c19: 出過衆相而萬像具依。故下經云。虚空無垢
T2217_.59.0762c21: 實範其意大同矣。菩提心義第三云。私云。欲
T2217_.59.0762c22: 入第三劫時先觀性空無相菩提超第三
T2217_.59.0762c23: 重無明極細妄執證得極無自性瑜伽之心
T2217_.59.0762c24: 名超第三劫行。約所度＊惑名第三劫行。
T2217_.59.0762c25: 約所證法名淨菩提心○眞言初住於一
T2217_.59.0762c26: 分無明不斷而斷名超第三而極細妄執。然
T2217_.59.0762c27: 猶有四十一品無明故云解脱業煩惱而業
T2217_.59.0762c28: 煩惱具依。變毒爲藥。即是初住以上法性同
T2217_.59.0762c29: 體之無明也。不斷而斷斷而不斷故云解脱
T2217_.59.0763a02: 經云。大聖説空法遠離於斷常。案上來文
T2217_.59.0763a03: 顯家之佛滯斷常二行未出業煩惱之苦
T2217_.59.0763a04: 依。故大日經中説如是初心佛説成佛因故
T2217_.59.0763a05: 於業煩惱解脱而業煩惱具依等。華嚴･寶雲
T2217_.59.0763a07: 私云。而業煩惱具依義疏釋與大師釋是異。
T2217_.59.0763a08: 各據一義影略互顯歟。自宗十地有本有性
T2217_.59.0763a09: 徳修生顯徳二義。疏家約本有無垢十地故。
T2217_.59.0763a10: 無間道地前諸惑斷盡故。疏第三云。但知心
T2217_.59.0763a11: 垢盡處戲論不行即是第六無畏依。更欲如
T2217_.59.0763a14: 天台法性同體惑也。又寶鑰云。心外礦垢
T2217_.59.0763a16: 十地故云滯斷常二行也。所以菩提心論十
T2217_.59.0763a17: 六分明昧大日經疏第四微細妄執等是也
T2217_.59.0763a19: 寶生御房義云。夫眞言地前者是竪義也。地
T2217_.59.0763a20: 上横義也。依十住心論前九種住心皆是因
T2217_.59.0763a21: 也。是地前也。第十即果也。即地上也。竪論
T2217_.59.0763a22: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0763a23: 平等即地上行相也。又義疏中釋今經文
T2217_.59.0763a25: 心佛説成佛因故文也。上二句反顯下兩句
T2217_.59.0763a26: 順成。以此心兩字應流下二句矣。或讀文
T2217_.59.0763a27: 點皆爲順釋。謂如是初心佛成佛･因説。上
T2217_.59.0763a28: 二句釋成佛義下二句釋因義也。故住心論
T2217_.59.0763a29: 中引疏今文合經局成佛因文矣。於業下
T2217_.59.0763b01: 文下別釋。行者已下文是也。故疏第三引
T2217_.59.0763b02: 今文云如前所説解脱一切業煩惱等除
T2217_.59.0763b03: 初二句矣。但佛説兩字廣貫下文故再釋歟。
T2217_.59.0763b04: 二者於業已下文又爲所釋也。置故字以
T2217_.59.0763b05: 反順義成上佛因之義故。所謂上先作盛
T2217_.59.0763b06: 敷成種釋合解脱具依等經。故抄上釋云。
T2217_.59.0763b07: 於業煩惱解脱即是如蓮開敷。而業煩惱具
T2217_.59.0763b09: 矣。意離地前三妄故云盛敷。地上微細未
T2217_.59.0763b10: 斷故云成種。寶鑰云。望前顯教極果於後
T2217_.59.0763b11: 祕心初心者即此意矣。次行者以下釋更述
T2217_.59.0763b12: 別義也。若依頓證人。微細亦初地盡故云
T2217_.59.0763b13: 爾歟。前義約漸證人兼顯顯密差別歟。大
T2217_.59.0763b14: 師顯密分別爲要但依前義也。若爾依後
T2217_.59.0763b15: 義不成佛因義乎。謂知無非佛事即頓證
T2217_.59.0763b16: 之因故云成佛因耳。但疏下釋。不思議幻義
T2217_.59.0763b17: 下句顯故爾也。意異矣。大師釋不引釋不引
T2217_.59.0763b18: 盡歟。或又約顯果後惑不存故云無非佛
T2217_.59.0763b19: 事。依密因後＊惑未盡故云果復成種。前後
T2217_.59.0763b20: 相成而成一義矣。或又釋論中熏離･熏倶作
T2217_.59.0763b21: 二釋。今釋當第二是一味故釋歟。問。無非
T2217_.59.0763b22: 佛事悟唯在諸＊惑斷盡位＊耶。答。准釋論
T2217_.59.0763b23: 染淨始覺悟可爾歟。故仁王經云。菩薩未
T2217_.59.0763b24: 成佛時以菩提爲煩惱。菩薩成佛時以
T2217_.59.0763b26: 義＊者分分可開此悟歟。問。經如是初心等
T2217_.59.0763b27: 者寶鑰云。初發心時便成正覺宜其然也
T2217_.59.0763b29: 夫可然乎。答 有人云。祕宗又立四十二位。
T2217_.59.0763c02: 以同位寄同者淺深猶難辨。所以彼顯極
T2217_.59.0763c03: 果同密初心。故彼具文云。是因是心望前顯
T2217_.59.0763c04: 教極果。於後祕心初心。初發心時便成正
T2217_.59.0763c06: 第八心＊云於諸顯教。是究竟理智法身。望
T2217_.59.0763c08: 指今經如是初心佛説成佛因文也。何云
T2217_.59.0763c09: 華嚴文成祕宗義。例如智論是助佛道初
T2217_.59.0763c10: 門之文矣。問。龍樹付法亘顯密報佛唯
T2217_.59.0763c11: 説顯故相例不齊。故大師雖智論爲顯密
T2217_.59.0763c12: 差別之證。華嚴不爾。如何。答。傳持龍樹既
T2217_.59.0763c13: 知密。能説如來不思祕。故大師釋云。應化
T2217_.59.0763c15: 我乘内證智可引作證。況大師處處釋中以
T2217_.59.0763c16: 釋論所引大本華嚴成顯密義畢。但初發
T2217_.59.0763c17: 心者如云初心未必發心住歟。或隨義轉
T2217_.59.0763c18: 用矣
T2217_.59.0763c19: 若住此不思議解脱時等者。極無自性心在
T2217_.59.0763c20: 初地故云住不思議等也。故下文云。轉生
T2217_.59.0763c22: 何必地上＊耶。第六無畏云不思議幻。故設
T2217_.59.0763c23: 雖地前何不云不思議乎。答。既下文云不
T2217_.59.0763c24: 思議地豈非初地以上乎。今文意迴向滿心
T2217_.59.0763c25: 垢悉盡入初地時。開一切業煩惱無非佛事
T2217_.59.0763c26: 悟。故云不思議地也。故疏第七云。若到修
T2217_.59.0763c27: 行地授不思議果。此修行地即是淨菩提
T2217_.59.0763c28: 心初法明門。例如聲聞見諦已後復入修道
T2217_.59.0764a01: 云地前耶。故疏第三釋極無自性心云。即
T2217_.59.0764a03: 前所説解脱一切業煩惱而業煩惱具依即
T2217_.59.0764a05: 文永三年七月四日於高野山文六堂僧
T2217_.59.0764a06: 坊草了是偏爲紹隆佛法回向菩提而已
T2217_.59.0764a08:
T2217_.59.0764a09:
T2217_.59.0764a10:大日經疏指心鈔卷第十四
T2217_.59.0764a11:
T2217_.59.0764a12: 疏卷第二之七
T2217_.59.0764a13: 統論三劫始終等者。且約大師十住心者有
T2217_.59.0764a14: 多意。或唯蘊無我爲始。極無自性爲終。上
T2217_.59.0764a15: 三劫文各存二意故疏云。越世間三妄執出
T2217_.59.0764a17: 持齊爲始極無爲終故上文中一毫善爲
T2217_.59.0764a18: 始。下文中世間八心爲一毫善。故持齊爲
T2217_.59.0764a19: 始。又上文云。若住此不思議解脱時是眞阿
T2217_.59.0764a21: 又云。正唯蘊爲始兼攝人天。第十心爲終
T2217_.59.0764a23: 極無爲正祕密爲兼。上三劫中第三劫攝祕
T2217_.59.0764a24: 心初劫除世間心。下六無畏擧世間心無
T2217_.59.0764a25: 祕密心。故前後合論始終各有兼正耳。或
T2217_.59.0764a26: 始可通第一心。彼又有知過義。故寶鑰云。
T2217_.59.0764a28: 在石礦之中者礦薛峋云。侯猛反。銅鐵石。祝
T2217_.59.0764a29: 尚丘云。金玉未成器。礦古猛反。金璞金玉
T2217_.59.0764b02: 取玉邊爲喩矣
T2217_.59.0764b03: 譬如收彼頑石置在家中者。問。譬説中既無
T2217_.59.0764b04: 此意。何合説中示此義耶 答。今文中譬合互
T2217_.59.0764b05: 顯圓世間三心也。故有此句。所謂合中。是
T2217_.59.0764b09: 前已分別説譬如收彼頑石置在家中者第三
T2217_.59.0764b10: 嬰童心也。受三歸戒是護戒故。前譬中此心
T2217_.59.0764b11: 無文。又譬説中。猶有如意寶在石礦之中
T2217_.59.0764b13: 法故互顯圓三心耳
T2217_.59.0764b14: 次以三種三心等者。有人云。見･修･無學三道
T2217_.59.0764b15: 云三種。此三道各有越三妄之心故云三
T2217_.59.0764b16: 種三心。但云拔業煩惱者擧無學三心顯
T2217_.59.0764b18: 内三種三妄執如次見･修･無學所斷也。聲
T2217_.59.0764b19: 聞･縁覺･證寂然界三乘人各經同三道斷彼
T2217_.59.0764b20: 三妄。然聲聞空我故攝唯蘊無我。縁覺與
T2217_.59.0764b22: 三乘云三種三道云三心歟。觀抄云。三乘
T2217_.59.0764b23: 心云三種三心。三種即三心也。又有義同第
T2217_.59.0764b24: 二義也。私云。第二義違住心淺深。見道･三
T2217_.59.0764b25: 果是唯蘊心。無學拔業心故。第三義唯三乘
T2217_.59.0764b26: 心可云三種心後三字無用乎。初義無難
T2217_.59.0764b27: 歟
T2217_.59.0764b28: 爾時生於佛家等者。此文有二意。或攝祕
T2217_.59.0764b29: 密或屬極無自性心。合灰水使淨生於佛
T2217_.59.0764c01: 家合在憧雨寶之故。即知極無唯在地前
T2217_.59.0764c02: 也。地前地上是顯密界畔故。故寶鑰釋顯
T2217_.59.0764c05: 依疏極淨文歟。漸開又雨寶義也。疏云。從
T2217_.59.0764c07: 入祕心迂迴直往二機異。今文明漸機入
T2217_.59.0764c08: 密。若行者已下述頓機入祕也。直從眞言
T2217_.59.0764c09: 門直字此意矣。所謂迂迴直往雖巧度拙度
T2217_.59.0764c10: 不同倶入初地金剛寶藏故云獲寶無異
T2217_.59.0764c11: 路也。意漸頓修行雖是顯密異路入初地
T2217_.59.0764c13: 行者已前文皆明顯乘行也。巧度拙度相對
T2217_.59.0764c14: 分明故。況復三劫各置次言簡濫若生於
T2217_.59.0764c15: 佛家文更明直言初地。何不置次言乎。又
T2217_.59.0764c16: 結文以此因縁故堪受世間廣大供養也者又
T2217_.59.0764c17: 非釋經世間宗奉常應供養文乎。上疏文見
T2217_.59.0764c18: 歎極無徳。故即知今文成極無義理也。但
T2217_.59.0764c19: 至合譬二重者於極無有斷惑證理二重。
T2217_.59.0764c20: 無間･解脱如次地前地上故。然次生極無自
T2217_.59.0764c21: 性句雖通斷證總句且約斷惑邊合別譬
T2217_.59.0764c22: 也。又大師釋者。大顯密對辨時雖云拂外
T2217_.59.0764c23: 塵於顯中斷證異故非無得寶。故寶鑰叙
T2217_.59.0764c24: 第九心云。初心之佛其徳不思議。萬徳始顯
T2217_.59.0764c26: 妙用無窮文爲證矣。此等豈隨分非開寶
T2217_.59.0764c27: 乎。然猶望三密寶時彼非眞寶故云未開
T2217_.59.0764c28: 藏也。又於初地位有遮表。顯乘極位寄同
T2217_.59.0764c29: 祕密遮情故云雨藏。一心三密雖異同初地
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_.59.0742a05: | 三時教。初時有教説依圓有 | 小乘 | 第二時空 |
| T2217_.59.0742a06: | 教明遍計空 | 般若 | 是偏有偏空而終有空離別 |
| T2217_.59.0742a07: | 矣。第三時中道教 | 深密等 | 三性有空雙辨故亦有 |
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_.59.0742a12: | 道 | 文 | 私云。此中空識者空圓成識依他。具如 |
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_.59.0742a19: | 觀空有而遣有空 | 眞興記云。依所治病有有空約 能治藥可有空有若所治病無増 |
| T2217_.59.0742a20: | 損者應能治藥亦 無遣存 爲言 | 以彼空有相待觀成純有純 |
| T2217_.59.0742a21: | 空誰之空有 | 記云。意云。若所治病純有純空無有空相 並者能治之觀但有偏空之觀爲誰相並有 |
| T2217_.59.0742a22: | 空有之觀 乎 爲言 | 故欲證入離言法性可須依此方 |
| T2217_.59.0742a23: | 便而入 | 記云。意云。若欲引起無分別智證得眞見離言 眞如要先資糧及加行位可修如此遣虚存實觀 |
| T2217_.59.0742a24: | 爲言 | 非謂有空皆即決定。證眞觀位非有 |
| T2217_.59.0742a25: | 非空。法無分別。性離言故 | 記云。所觀之法非體 決定是有是無。諸法 |
| T2217_.59.0742a26: | 體性言語道斷詮言不及。有無分別皆斷滅故。但是世俗 虚妄施設。何以知者。證眞實位一切諸法非有非空離諸 |
| T2217_.59.0742a27: | 分別。離言故。若諸法體有無定 者無分別智應非證實。爲言 | 説要觀空方證眞。 |
| T2217_.59.0742b01: | 眞體非空 | 文記云。是通伏難也○般若經等云。觀 空入眞者由能顯空以爲門故入於眞性非 |
| T2217_.59.0742b02: | 眞體空。如廣百論云聖智所證非 有非無而有而無。即其意也文 | 私云。證眞觀位非 |
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_.59.0742b07: | 也。字義第四 | 實範 | 云。私案。疏言今以如幻 |
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_.59.0742b18: | 之善以至於超度人法有無二障 | 云云 | 眞入 |
| T2217_.59.0742b20: | 俗性故云悟唯識性也 | 云云 |
| T2217_.59.0742b21: | 大日經疏指心鈔卷第十一 | 終 |
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_.59.0742b28: | 金剛佛子頼瑜 | 生年四 十八 |
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_.59.0742c10: | 不可得空故 | 文 | 私云。覺苑師意第二劫是他 |
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_.59.0743a11: | 本不生等名覺心不生攝三論宗 | 文 | 加之 |
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_.59.0743a23: | 耶別縁起 | 略抄 | 意簡異性宗事理通融具分頼 |
T2217_.59.0743a25: 法藏章云。若依始教。於阿頼耶但得一分
| T2217_.59.0743a26: | 生滅之義。以於眞理未能融通 | 文 | 法相云 始教 |
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_.59.0743b04: | 故言非不異。亦可在縁常靜故言非不異 | 文 |
T2217_.59.0743b06: 又有經説云。是故七識有生有滅。如來藏者
| T2217_.59.0743b07: | 不生不滅 | 文 | 如來藏者第八識也。故知今段意 |
| T2217_.59.0743b09: | 無爲識體玄隔。寧無二心勝劣乎 | 是一 | 又他 |
| T2217_.59.0743b11: | 三性三無性皆是此意 | 文 | 是則法相所依經 |
| T2217_.59.0743b13: | 廣明 | 文 | 即是三論宗家經論也 | 是二 | 又上文 |
| T2217_.59.0743b14: | 觀察阿陀那深細之識 | 文 | 專當深密經中阿 |
| T2217_.59.0743b16: | 生即是漸入阿字門 | 文 | 是順大乘玄云諸法 |
| T2217_.59.0743b17: | 本從無生皆歸阿字一無生之文也 | 是三 | 又 |
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_.59.0743b23: | 也 | 朝譽 是四 | 又法相宗許佛智無常。故慈恩三 |
T2217_.59.0743b25: 向記。故不可説是本性常。許從因生説
| T2217_.59.0743b26: | 是常者違比量故 | 文 | 受用者報身也。三論意 |
| T2217_.59.0743b28: | 壽量有始無終 | 乃至 | 初證佛果。是故有始。一 |
| T2217_.59.0743b29: | 證已後湛然不滅。故無有盡 | 文是五 | 依如 |
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_.59.0744a02: | 分三種三妄或別人法二執 | 惑重 數也 | 又如法無 |
| T2217_.59.0744a03: | 我觀雖同即空即心勝劣遙異 | 智淺 深也 | 彼既爾 |
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_.59.0744a11: | 覺心云。悟心性之不生知境智之不異 | 文 |
T2217_.59.0744a13: 以何者。疏第三云。如説觀蘊阿頼耶覺自
| T2217_.59.0744a14: | 心本不生。即攝諸經八識三性三無性義 | 文 |
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_.59.0744a20: | 法無我者捨初劫無我也 | 爲言 | 加之他縁心 |
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_.59.0744a29: | 自然智。 | 乃至文 | 若如所立萬法唯心是他縁 |
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_.59.0744b09: | 依。由此有諸趣及涅槃證得 | 云云 | 論釋云。界 |
| T2217_.59.0744b11: | 諸法。故名爲因 | 文 | 又寶性論第四引同經云。 |
| T2217_.59.0744b13: | 證涅槃果 | 云云 | 論釋云。所言性者聖者。勝鬘 |
| T2217_.59.0744b14: | 經言。世尊如來説如來藏者是法界藏 | 乃至 | 自 |
| T2217_.59.0744b15: | 性清淨法身藏。自性清淨如來藏 | 文 | 依此等 |
| T2217_.59.0744b17: | 識等論 | 乃至 | 法相大乘以此爲宗 | 文 | 疏家叙覺 |
| T2217_.59.0744b18: | 心乘云。如勝鬘寶性佛性論中廣明 | 文 | 但至疏 |
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_.59.0744b22: | 卷顯示三論家亦談八識三性也 | 朝譽義 | 或 |
| T2217_.59.0744b24: | 性者第七住心也 | 實範義 | 私云。第二卷云楞 |
T2217_.59.0744b26: 經。今云諸經。故通性相二宗經説八識三
| T2217_.59.0744b27: | 性歟。故大師云。他縁覺心但示八心 | 文 | 若二 |
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_.59.0744c06: | 縁起 | 云云 | 今謂。嘉祥釋既佛性與妄心眞妄 |
| T2217_.59.0744c07: | 和合不一不異 | 云云 | 又淨影釋云。染淨諸法眞 |
| T2217_.59.0744c08: | 妄共起單眞不生唯妄不成 | 文 | 此等釋同法 |
| T2217_.59.0744c10: | 成。眞妄和合方有縁起 | 文 | 文義是同。豈不 |
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_.59.0744c16: | 壞假名而説實相 | 乃至 | 以眞際宛然諸法 |
T2217_.59.0744c18: 不累於有故不常。不滯於無故非斷即
| T2217_.59.0744c19: | 中道也 | 文 | 今不滯有無等釋非依此文乎。又 |
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_.59.0744c25: | 終妄滅眞存故疏云。波浪盡時水性非無 | 取意 |
| T2217_.59.0744c26: | 嘉祥釋云。眞妄和合方起染淨 | 乃至 | 而妄盡 |
| T2217_.59.0744c27: | 眞顯故言非不異 | 文 | 故知心本生但約佛性 |
T2217_.59.0744c29: 爾也。故彼具釋云。今觀此心即是如來自然
| T2217_.59.0745a01: | 智 | 乃至 | 以心如是故諸法亦如是。根塵皆入 |
| T2217_.59.0745a02: | 阿字門故曰離於根境 | 文 | 漸入阿字皆入阿 |
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_.59.0745a12: | 之別重也 | 云云 | 疑云。上他縁乘中以有空不 |
T2217_.59.0745a14: 有不明。復見空未盡。今以如幻等門照
| T2217_.59.0745a15: | 有空不二 | 文 | 故知指上空有不二觀云不滯 |
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_.59.0745a19: | 智覺心實相 | 取意 | 依此文第二劫是三界唯 |
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_.59.0745b01: | 常寂滅光 | 文 | 又雖遣初劫有空觀云空有不 |
T2217_.59.0745b03: 心乘意談眞如縁起義耶。答。木幡義云。雖
| T2217_.59.0745b04: | 談諸法即眞理。未必云眞如即萬法歟 | 彼 宗 |
| T2217_.59.0745b05: | 釋中不云眞 如縁起歟 | 故智論云。有爲法實相即是無爲。 |
| T2217_.59.0745b06: | 無爲相者即非有爲 | 文 | 可思之 | 云云 | 私云。今 |
| T2217_.59.0745b07: | 文云所爲妙業隨意能成故云心王自在 | 文 |
| T2217_.59.0745b08: | 又嘉祥釋云。眞妄和合方起染淨 | 乃至 | 亦可 |
| T2217_.59.0745b09: | 在縁常靜 | 文 | 既云隨意能成。非眞如成萬 |
T2217_.59.0745b11: 常義也。又至智論文者彼論次下云。無爲
| T2217_.59.0745b12: | 有相者即是有爲 | 文 | 仍無失 |
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_.59.0745b18: | 釋論云。不壞相有八 | 文 | 八識倶云常住也。私 |
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_.59.0745b22: | 經云。自性清淨心而有染污。難可了知 | 文 |
T2217_.59.0745b24: 自性清淨而客塵煩惱上煩惱所染不思議
| T2217_.59.0745b25: | 如來境界 | 文 | 私云。心王者經如來藏。即自性 |
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_.59.0745c03: | 七轉妄心。猶如依風塵成濁波 | 風成波 塵成濁 | 心 |
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_.59.0745c09: | 數客塵息動濁之波 | 文 |
| T2217_.59.0745c10: | 譬如大海波浪 | 乃至 | 常無生滅者。覺心抄云。有 |
T2217_.59.0745c12: 有相性。性喩水相譬波。心數類客塵故云
| T2217_.59.0745c13: | 心王亦復如是等 | 云云 | 私云。二義倶不會疏 |
| T2217_.59.0745c15: | 王猶如池水 | 乃至 | 以前後際斷故之文爲一 |
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_.59.0745c21: | 故 | 文 | 若今文非牒經者但釋前後文。有不 |
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_.59.0746a02: | 性常寂如水隨風作波濕性不失也 | 爲言 | 是 |
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_.59.0746a07: | 和合方起染淨 | 乃至 | 佛性與六七妄心和合 |
T2217_.59.0746a09: 而妄盡眞顯故言非不異。亦可在縁常靜故
| T2217_.59.0746a10: | 言非不異 | 文 | 佛性 | 乃至 | 故言不異文自當疏大 |
| T2217_.59.0746a11: | 海波浪 | 乃至 | 先無後無文。合説亦爾也。是則 |
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_.59.0746a23: | 不一也 | 文 | 此約終教作此釋歟。仍引證矣 |
T2217_.59.0746a25: 八云。行陀羅尼菩薩聞是阿字即時入一切
| T2217_.59.0746a26: | 法初不生 | 文 | 大乘玄二諦義 | 嘉祥 | 云。諸法本 |
T2217_.59.0746a28: 字一無生門。故經云。四十二字皆歸阿字也
| T2217_.59.0746a29: | 文 | 私案。玄云皆歸。疏云漸入。若約本宗。以 |
T2217_.59.0746b02: 初門。故云漸入歟。故上文云心王自在即是
| T2217_.59.0746b03: | 淨菩提心 | 文 | 又大師二教論云。中觀等寂滅絶 |
| T2217_.59.0746b04: | 離以爲宗極。論主自斷入道初門 | 略抄 | 問。住 |
| T2217_.59.0746b06: | 法身。望眞言門是則初門 | 文 | 既第八心又初 |
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_.59.0746b14: | 依無明起差別 | 文 | 此中恒沙者法執所知障 |
| T2217_.59.0746b16: | 智者是無明惑。障事智者是塵沙惑 | 文 |
| T2217_.59.0746b18: | 爲生死 | 云云 | 又經上文云。有二種死。何等爲 |
T2217_.59.0746b20: 僞衆生。不思議變易死者謂阿羅漢辟支佛
| T2217_.59.0746b21: | 大力菩薩意生身 | 文 | 又云。如取縁有漏業因 |
| T2217_.59.0746b23: | 羅漢辟支佛大力菩薩三種意生身 | 云云 | 寶性 |
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_.59.0746c07: | 死亦如是故 | 文 | 佛性論第二云。出三界外有 |
T2217_.59.0746c09: 有四種怨障。由此四怨障故不得如來法
| T2217_.59.0746c10: | 身四種功徳波羅蜜。四怨障者 | 乃至 | 一方便生 |
| T2217_.59.0746c12: | 生行 | 乃至 | 二因縁生死者。是無明住地所生 |
| T2217_.59.0746c14: | 行 | 乃至 | 三有有生死者。是無明住地爲方便 |
| T2217_.59.0746c16: | 取爲縁有漏業爲因三界内生身 | 乃至 | 無有 |
| T2217_.59.0746c18: | 議難退墮。譬如生爲縁老死等爲過失 | 文 |
| T2217_.59.0746c20: | 下云。分段名曰有爲變易名曰無爲 | 乃至 |
| T2217_.59.0746c22: | 文 | 止觀第六云。無爲生死即無爲而説生 |
| T2217_.59.0746c23: | 死以無爲爲名也 | 文 | 因縁生壞等者。因縁 |
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_.59.0747a02: | 界外變易身也 | 如彼經寶 窟下釋 | 然出此文成覺心 |
T2217_.59.0747a04: 隨縁起滅而心性常無生滅。覺此心本不
| T2217_.59.0747a05: | 生即是漸入阿字門 | 文 | 爲成此義次引勝 |
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_.59.0747a13: | 所依。即此意耳 | 云云 |
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_.59.0747a18: | 師釋云。九種心藥拂外塵而遮迷 | 文 | 異生羝 |
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_.59.0747a22: | 文 | 非依今轉妙轉深文乎。問。大師釋異生 |
| T2217_.59.0747a23: | 羝羊云。一向行惡行不修微少善 | 文 | 又密 |
| T2217_.59.0747a25: | 始 | 文 | 如何。答。第一心有知過義。故云心藥 |
T2217_.59.0747a27: 本熏習之力故即自心中厭生死苦求涅槃
| T2217_.59.0747a28: | 樂 | 文 | 此意也。但至難者本熏習力雖知過未 |
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_.59.0747b03: | 空觀對破有執。存者有觀。對遣空執 | 文 | 私 |
| T2217_.59.0747b04: | 云。准此文者。人法二障執我法 | 遍計 | 爲有。 |
| T2217_.59.0747b05: | 撥事 | 依他 | 理 | 圓成 | 爲無。此人法二執執有無 |
| T2217_.59.0747b07: | 也。又撲揚釋云。實蛇爲我實繩爲法 | 文 | 實蛇 |
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_.59.0747b13: | 第可爾。故從此已後方乃説之 | 云云 | 此意歟。 |
| T2217_.59.0747b14: | 故下文中。壽量長遠名爲祕密 | 云云 | 大師以 |
| T2217_.59.0747b15: | 此文證第八心故又云名祕密一乘 | 云云 | 又 |
| T2217_.59.0747b16: | 法華經云。如來祕密神通之力 | 文 | 又云。諸佛 |
| T2217_.59.0747b17: | 如來祕密之藏 | 文 | 故知第八住心也。又云。唯 |
| T2217_.59.0747b19: | 外礦垢於是悉盡曼荼莊嚴是時漸開 | 云云 | 理 |
T2217_.59.0747b21: 宗故云心中祕密也。故從此已後方乃説之
| T2217_.59.0747b22: | 下復次眞言行修行菩薩行等 | 文 | 大師引此 |
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_.59.0747b26: | 證。故大師釋云。一念心中即具三諦 | 文 | 又疏 |
T2217_.59.0747b28: 遠之身寂光海會。乃至不退諸菩薩亦復不
| T2217_.59.0747b29: | 能知 | 文 | 第八心之心中祕密義也。又疏第二 |
| T2217_.59.0747c01: | 云。又此菩薩能於畢竟淨心中 | 乃至 | 供養諸 |
| T2217_.59.0747c02: | 善知識。詢求正法 | 乃至 | 由此因縁復名祕 |
| T2217_.59.0747c03: | 密 | 文 | 此文似善哉遇知識云祕密。是第九 |
| T2217_.59.0747c05: | 一切佛法祕密神通力之事 | 文 | 大師釋云。金 |
| T2217_.59.0747c06: | 剛一宮排内庫而授寶 | 文 | 此第十心中祕密 |
T2217_.59.0747c08: 覺心已後云内。疏第三云。即是無縁乘心法
| T2217_.59.0747c09: | 無我性於心外有無影像智都無所得 | 文 | 又 |
| T2217_.59.0747c11: | 祕藏之寶 | 文 | 或覺心前云外一道後云内。今 |
T2217_.59.0747c13: 開題云。空性等虚空融境智而知一實。然
| T2217_.59.0747c14: | 猶遮心外影未開莊嚴之寶 | 文 | 或九種云 |
| T2217_.59.0747c16: | 性心。如灰水瑩拭使極光淨 | 大師云。心外礦垢 悉盡云云。寶珠瑩 |
| T2217_.59.0747c17: | 拭使極淨云爾也 極淨悉盡義也 | 爾時生於佛家名置在高憧 |
| T2217_.59.0747c18: | 雨種種寶 | 文 | 大師曼荼莊 嚴漸開云云 | 私云。三宗理祕密同 |
T2217_.59.0747c20: 地玄隔。具如即身義抄。然三義中第三爲勝。
| T2217_.59.0747c21: | 然上來原始要終 | 云云 | 既於上來論始終故 |
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_.59.0747c28: | 徳耳 | 文 | 私案。准疏二釋經文可有二點也。 |
| T2217_.59.0747c29: | 依初釋云。眞言門修菩薩行之菩薩 | 今教菩 薩也 |
| T2217_.59.0748a01: | 無量無數那由多劫積集無量功徳智惠 | 餘教 菩薩 |
| T2217_.59.0748a02: | 行 也 | 具修諸行 | 眞言 行也 | 無量智惠方便 | 指前顯 福智也 | 皆悉 |
| T2217_.59.0748a03: | 成就 | 今教菩薩 成就也 | 且經釋配當者如餘教中 | 乃至 |
| T2217_.59.0748a04: | 至者釋經中無量無數 | 乃至 | 功徳智惠也。今此 |
| T2217_.59.0748a05: | 教 | 乃至 | 心門釋經復次 | 乃至 | 諸菩薩也。謂今此 |
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_.59.0748a09: | 名初法明道 | 文 | 疏第一云。法明者以覺心本 |
| T2217_.59.0748a11: | 性見諸佛所行之道故云法明道也 | 文 | 准此 |
T2217_.59.0748a13: 具修諸行也。淨菩提心法明道名異義同故。
| T2217_.59.0748a14: | 次諸菩薩 | 乃至 | 福惠釋經無量功徳智惠方便 |
| T2217_.59.0748a16: | 量多劫積集無量福智具修諸行 | 顯菩薩 徳行也 | 無 |
| T2217_.59.0748a17: | 量智惠 | 指前福 智也 | 方便 | 指前諸 行也 | 餘如先。又經釋 |
| T2217_.59.0748a19: | 門 | 乃至 | 諸菩薩。又於無數阿僧祇劫釋無量 | 乃 |
| T2217_.59.0748a20: | 至 | 多劫。次具修普賢修行釋具修諸行。次滿 |
| T2217_.59.0748a21: | 足大悲方便釋積集 | 乃至 | 智惠。次然此等下二 |
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_.59.0748a28: | 探之開爲第八九二心 | 云云 | 私云。此心三心 |
| T2217_.59.0748a29: | 倶眞言行故同歎也 | 爲言 | 暹僧都義云。從此下 |
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_.59.0748b04: | 重住心之所作妙行也 | 文 | 私云。此義。又三心 |
| T2217_.59.0748b05: | 倶歎也。但八九正顯行兼修密行也 | 爲言 | 前 |
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_.59.0748b11: | 爲裏明之也 | 云云 | 私云。此義意但歎第十心 |
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_.59.0748b15: | 也 | 云云 | 私云。此義意通局雙存矣。疑云。所謂 |
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_.59.0748b25: | 眞言門功徳竟 | 文 | 又大師寶鑰下。第十心引 |
| T2217_.59.0748b26: | 此文釋云。此歎初入眞言菩薩功徳 | 文 | 故知 |
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_.59.0748c13: | 別釋顯佛華法華二種一乘也 | 是約正釋意 作會釋矣 | 復 |
T2217_.59.0748c15: 文明第十。所謂以下八九説文。三段各別也。
| T2217_.59.0748c16: | 故疏釋彼文云。行者復次何法入此門耶 | 文 |
| T2217_.59.0748c17: | 第八 心 | 又行者得如是微細惠時 | 等文 | 第九 心也 | 例 |
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_.59.0748c23: | 令見聞者信樂尊重故先歎其功徳竟 | 文 | 故 |
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_.59.0749a03: | 菩薩稱。然後方入此普賢法 | 文。私云。三乘云共 教一乘云普法 |
| T2217_.59.0749a04: | 也 | 今又然也。他縁覺心迴入顯一乘然後 |
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_.59.0749a10: | 金剛心故發祕密莊嚴心 | 文 | 次二教對辨。横 |
T2217_.59.0749a12: 意三乘教又直入眞言歟。例如彼華嚴清
| T2217_.59.0749a13: | 涼大師釋云或有從小直入一乘 | 云云 | 故般 |
| T2217_.59.0749a15: | 門。菩薩三昧門 | 文 | 又大師云。諸教絶離密藏 |
| T2217_.59.0749a16: | 本分 | 取意 | 今意約初義故。第三劫初歎眞言 |
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_.59.0749a20: | 六大生 | 云云 | 又從初地入金剛寶藏 | 云云 | 即 |
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_.59.0749b04: | 其徳也 | 爲言 | 或終一句被上文。彼又局第十 |
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_.59.0749b08: | 汝等將來於無量世界 | 乃至 | 若見若聞悉地三 |
| T2217_.59.0749b09: | 昧功徳智惠頓集成就 | 文 | 彼經既指將來機 |
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_.59.0749b17: | 地。即同大日如來亦可致也 | 文 | 又五祕密經 |
| T2217_.59.0749b19: | 後證成無上菩提。於其中間十進九退 | 乃至 |
| T2217_.59.0749b21: | 智法 | 乃至 | 則於現生遇逢曼荼羅阿闍梨得 |
| T2217_.59.0749b22: | 入曼荼羅。爲具足羯磨 | 乃至 | 應時集得身中 |
| T2217_.59.0749b24: | 家 | 文 | 雜問答云。問。眞言行人不依餘乘三 |
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_.59.0749b29: | 佛或不成佛。若以義説非無歴劫之義 | 文 |
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_.59.0749c04: | 量阿僧祇劫或至或不至 | 文 | 私云。疏文依此 |
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_.59.0749c12: | 殊也 | 云云 | 又此人以五祕密經中一僧祇福智 |
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_.59.0749c19: | 第九心釋云。歸路五百由旬。此心即都亭 | 文 |
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_.59.0749c23: | 一劫。例如疏云復越一劫昇住此地 | 云云 | 又 |
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_.59.0750a03: | 是第三劫也 | 文 | 此等文理實以分明者歟。問。 |
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_.59.0750a07: | 法華云。我於無量阿僧祇劫 | 等文 | 次釋又約自 |
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_.59.0750a14: | 也。故第二劫終由是對治心外之垢 | 云云 | 此意 |
| T2217_.59.0750a16: | 顯密差別義 | 寶生房 | 云。問。眞言地前地上横竪 |
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_.59.0750a20: | 乎等即地上行相也 | 文 | 私云。今此横竪義住 |
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_.59.0750a24: | 普現隨類身而言悉現如來身者 | 乃至 | 行者 |
T2217_.59.0750a26: 心平等無勝劣之想輒從一門而入皆見
| T2217_.59.0750a27: | 心王。是故作佛事也 | 文 | 菩提心論云。瑜伽中 |
| T2217_.59.0750a28: | 諸菩薩皆同大毘盧遮那佛身 | 文 | 大師釋云。 |
| T2217_.59.0750b01: | 是自心佛之名字。焉捨焉取 | 文 | 于栗多抄第六 |
| T2217_.59.0750b02: | 信證 僧正 | 云。眞言所立三重妄執於地前論之。地 |
| T2217_.59.0750b04: | 文 | 私云。准此者三妄總云一劫一等故。初發 |
| T2217_.59.0750b06: | 眞 | 文 | 心眞者初地淨菩提心也 |
| T2217_.59.0750b08: | 行曰跋 | 山行 曰跋 | 水行曰渉 | 云云 | 私云。准此文。 |
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_.59.0750b15: | 意所作 | 取意 | 又探玄義第一引百喩經五百由 |
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_.59.0750b22: | 無異徹 | 文 | 又云。舟車神通是迂迴直往二機 |
T2217_.59.0750b24: 寶。故云至到一處也。故下文云。而獲寶終
| T2217_.59.0750b25: | 無異路 | 文 | 又云。舟車神通所得寶一心三密 |
T2217_.59.0750b27: 提心有遮表。顯乘極果寄當密宗遮情。故
| T2217_.59.0750b28: | 大師言。所乘各異。所治亦異 | 文 |
T2217_.59.0750c01: 教相對釋意結成也。如上諸心相者指覺心
| T2217_.59.0750c02: | 不生以上住心也 | 云云 | 一道極無屬眞言行 |
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_.59.0750c08: | 教誡也。是地前三劫六無畏位勸誡也 | 云云 | 私 |
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_.59.0750c15: | 此心謂極勿稽留 | 爲言 | 但廣説者約義非文 |
T2217_.59.0750c17: 者。教者教誡也。爲教二字但被諸觀行人讀
| T2217_.59.0750c18: | 之。爲教誡眞言行人也 | 爲言 | 或又教字使令 |
T2217_.59.0750c20: 云。爲令眞言行人若行至如是境界須明
| T2217_.59.0750c21: | 識不得未到謂到中路稽留也 | 爲言 | 中路稽 |
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_.59.0750c28: | 界時勿三百由旬中路稽留 | 爲言 | 又義。中川 |
| T2217_.59.0750c29: | 實範點本云。則須明識不得 | 云云 | 不得二字 |
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_.59.0751a16: | 具無量功徳之法身故 | 云云 | 有人云。若通論 |
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_.59.0751a25: | 重中實證只頓機。後二爲果後化他也 | 云云 |
T2217_.59.0751a27: 也。故譬説云未能遍習衆藝統御四列等。合
| T2217_.59.0751a28: | 説云未於 | 乃至 | 滿足大悲方便也。二約妄執 |
T2217_.59.0751b01: 合法説。無數阿僧祇劫文無譬説。法譬互顯。
| T2217_.59.0751b02: | 餘文易知 | 云云 | 私案。衆相具足等二句是太子 |
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_.59.0751b11: | 也 | 文 | 此釋因根二句在胎藏中。今文三句皆 |
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_.59.0751b18: | 究竟妙覺大牟尼位 | 文 | 又第三云。謂初發淨 |
T2217_.59.0751b20: 住。又逾廣逾深作十轉開明乃至第十一地
| T2217_.59.0751b21: | 而後所見圓極 | 文 | 又云。就祕密中又漸次轉 |
| T2217_.59.0751b23: | 界。唯大毘盧遮那得名究竟阿闍梨也 | 文 | 又 |
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_.59.0751b28: | 次大乘生句 | 文 | 依此等文非初地自證極 |
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_.59.0751c07: | 勞變爲醍醐。五蘊旃陀忽爲佛惠 | 文 | 私云。此 |
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_.59.0751c12: | 妙果也 | 爲言 | 祕藏記云。是密教所謂横義也。 |
| T2217_.59.0751c13: | 初地與十地無高下故 | 文 | 又古徳義 | 寶生 御房 | 云。 |
T2217_.59.0751c15: 無淺深差別。故云從初地得入金剛寶藏
| T2217_.59.0751c16: | 也 | 文 | 但至難者開説二地以上淺深者。實證 |
T2217_.59.0751c18: 如天台判法在一心説必次第華嚴釋印紙
| T2217_.59.0751c19: | 同時讀時前後 | 云云 | 或又王子誕生時衆相備 |
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_.59.0751c26: | 議。名爲祕密藏中無作功徳 | 文 | 無失 |
| T2217_.59.0751c27: | 又如王子 | 乃至 | 作大歸依者。此釋經天人世間 |
| T2217_.59.0751c29: | 功徳也 | 云 云 | 私云。已上文明菩提實義。故經云 |
| T2217_.59.0752a02: | 體法身 | 文 | 依之疏第六云。次有二偈。明菩 |
| T2217_.59.0752a04: | 來不生。即是成佛。而實無覺無成也 | 云云 | 私 |
| T2217_.59.0752a05: | 云。謂覺 | 乃至 | 不生者如實知自心義也即是成 |
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_.59.0752a09: | 云究竟即身成佛也 | 取意 | 又點云。覺者自心 |
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_.59.0752a13: | 有心月輪中觀本有阿字 | 取意 | 是本覺成佛義 |
| T2217_.59.0752a15: | 一人有慶兆民頼之。 | 十億謂兆言天子有 善徳民頼其福云云 | 又如 |
| T2217_.59.0752a17: | 間之所歸依 | 乃至 | 釋提桓因等親近敬禮 | 文 | 疏 |
| T2217_.59.0752a19: | 祥草。若此成佛時我當請轉法輪 | 取意 | 抄引 |
| T2217_.59.0752a21: | 乃至 | 梵天王請轉法輪 | 文 | 疏主引智度應化成 |
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_.59.0752a29: | 外迹。是故有名稱生號爲大勤勇者 | 取意 | 私 |
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_.59.0752b06: | 心初地者處處釋分明耳 | 今眞言行初地者付實行 爲言。若依教門八地爲 |
| T2217_.59.0752b07: | 眞言 門也 | 經言出過一切聲聞辟支佛地已下説 |
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_.59.0752b15: | 彼岸 | 文 | 然顯教心用此位爲佛果。所以知 |
T2217_.59.0752b17: 其智惠門難解難入。一切聲聞辟支佛所不
| T2217_.59.0752b18: | 能知 | 文 | 顯教至極不如法華。彼經讃佛智 |
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_.59.0752b23: | 指此時云佛果也 | 云云 | 有人云。凡第三劫文 |
T2217_.59.0752b25: 眞言行者第三劫盡處第四妄斷位時初地
| T2217_.59.0752b26: | 也。歴文留意耳。又今釋行者得此心時 | 乃至 |
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_.59.0752c01: | 在本地身故。約密行者名祕密也 | 云云 | 私 |
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_.59.0752c05: | 實知自心 | 乃至 | 祕密主。此菩薩淨菩提心門 |
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_.59.0752c11: | 門 | 文 | 此釋意。第三劫中一道心無間。斷妄雖 |
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_.59.0752c18: | 果復成種。故曰如是初心佛説成佛因等 | 云 |
| T2217_.59.0752c19: | 云 | 此又第九心無間道地前解脱道初地也。 |
| T2217_.59.0752c21: | 眞言行者虚空無垢菩提心也 | 文 | 又云第六無 |
| T2217_.59.0752c23: | 於自地觀心中修曼荼羅行 | 文 | 此又八九二 |
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_.59.0753a12: | 識故云初地菩薩化滿百佛國也 | 文 | 此文同 |
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_.59.0753b07: | 爲三無差別 | 文 | 又華嚴經三十九云。又入如 |
| T2217_.59.0753b09: | 時思量祕密 | 乃至 | 得菩提行祕密。如是等皆如 |
| T2217_.59.0753b10: | 實知 | 文 | 同疏云。初三即總顯三密 | 文 | 此等文 |
T2217_.59.0753b12: 密不正明其行相故慈覺釋云。雖粗明印
| T2217_.59.0753b13: | 契眞言事相而支分不具未盡佛智 | 文 | 華嚴 |
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_.59.0753b21: | 祕密 | 文 | 疏第三云。復次衆生一念心中有如 |
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_.59.0753b25: | 有修入方便乃至一生可成 | 文 | 又云。今此中 |
T2217_.59.0753b27: 是華臺具體四佛四菩薩醍醐果徳。如衆實
| T2217_.59.0753b28: | 倶成 | 文 | 私云。於今文有二意。准第三前文 |
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_.59.0753c04: | 無上覺 | 文 | 大師即身義以此文證即身成佛 |
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_.59.0753c11: | 盡。即此宗瑜伽之意耳 | 文 | 私云。此釋又通淺 |
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_.59.0753c17: | 覺無成也 | 文 | 於法華法有重重習。依事相 |
| T2217_.59.0753c19: | 品詮量通名三身。若從別意正在報身 | 文 |
| T2217_.59.0753c21: | 名常寂光土毘盧遮那 | 文 | 又心境絶泯常寂 |
| T2217_.59.0753c22: | 土 | 文 | 此釋云理智法身寂光土也。又云。於顯 |
| T2217_.59.0753c23: | 教是究竟理智法身。望眞言門是則初門 | 文 |
| T2217_.59.0753c24: | 法華本地身今教淨菩提心位也 | 爲言 | 疏第七 |
| T2217_.59.0753c25: | 云。今此本地身又是妙法蓮華寂深祕處 | 文 | 又 |
| T2217_.59.0753c26: | 第三云。如來壽量長遠之身寂光海會 | 文 | 此意 |
T2217_.59.0753c28: 同。本地身意鑰･疏是異矣。又天台釋云。常在
| T2217_.59.0753c29: | 靈鷲山此謂實報土也 | 文 | 妙樂釋云。據常在 |
| T2217_.59.0754a02: | 即本時他也 | 文 | 此意今本地身云報身實報 |
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_.59.0754a06: | 此衆中乃不識一人 | 文 | 准此文。法華中迹 |
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
| T2217_.59.0754a09: | 蓮華義毘盧遮那本地常心 | 文 疏第三文 如先引 | 是深 |
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
| T2217_.59.0754a12: | 華壽量品云。如來祕密神通之力 | 文 | 智證釋 |
| T2217_.59.0754a14: | 道 | 文 | 若又准前總説後總結但以三乘教可 |
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_.59.0754a28: | 名直過二乘地也 | 文 | 法華安樂行品云。此 |
| T2217_.59.0754b01: | 其上 | 文 | 疏第三云。復次初劫智惠與二乘共 |
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_.59.0754b05: | 密行阿闍梨也 | 文 | 私云。疏第三尚與二乘共 |
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_.59.0754b10: | 法華云。諸佛智惠甚深無量 | 文 | 一切二乘不能 |
| T2217_.59.0754b12: | 聲聞辟支佛所不能知 | 文 | 准此釋者。若常 |
| T2217_.59.0754b13: | 途諸論 | 乃至 | 辟支佛地也一章是唯明第八住 |
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_.59.0754b19: | 定永超外道二乘境界 | 文 | 此文會第三劫文。 |
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
| T2217_.59.0754b22: | 故論又永超二乘 | 文 | 論文可通八九心歟｣ |
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_.59.0754b29: | 來釋此故云釋提桓因等 | 文 | 私云。經意含四 |
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_.59.0754c07: | 云云 | 常途諸論證此心時即名爲佛者即此 |
| T2217_.59.0754c08: | 意矣。後釋提下 | 疏時大下 釋此文 | 以顯草座成佛擬 |
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_.59.0754c14: | 敬心 | 文 | 此釋迦菩薩事也。今文同彼故可 |
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_.59.0754c20: | 法身 | 文 | 前歸依今敬禮其言雖同其意是異。 |
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
T2217_.59.0755a01: 草座。可悉之。今疏釋内證外用此意歟。阿
T2217_.59.0755a02: 闍梨住化他門故坐草座歟。故知今經中
T2217_.59.0755a03: 菩提實義時不用草座成佛外迹可依彼
T2217_.59.0755a04: 座歟。可尋決矣又疏第八云又爲弟子作
T2217_.59.0755a05: 法時阿闍梨此邊藉以生茅使蹲踞而座。
T2217_.59.0755a06: 阿闍梨亦當座於茅座不得加以床褥之
T2217_.59.0755a07: 類也。然受用生茅略有三義。一者其性潔
T2217_.59.0755a08: 淨離處樂觸可以蠲除行者昏怠恣慢之
T2217_.59.0755a09: 心。二者是吉祥草以爲數坐而證菩提。是
T2217_.59.0755a10: 故能除一切諸障。三者以此吉祥茅表惠
| T2217_.59.0755a11: | 性也 | 文 | 私云。今此文世尊者大日世尊歟。若 |
T2217_.59.0755a13: 如來成道時所坐故一切世間以爲吉祥。故
| T2217_.59.0755a14: | 持誦者藉之障不生也 | 文 | 此又大日如來歟。 |
T2217_.59.0755a16: 文又可同此歟。或云。奉草獻鉢等有深祕
T2217_.59.0755a17: 釋。疏第九六種震動釋六根煩惱。准知耳｣
T2217_.59.0755a18: 經所謂空性等者。有云。住心論等中以所謂
T2217_.59.0755a19: 空性等文證第八九二心中以終極無自性
T2217_.59.0755a20: 心生句爲第九簡別文。此空性者眞如大空
T2217_.59.0755a21: 性隨縁作諸法。故以同文證兩心也。其縁
T2217_.59.0755a22: 起無性中第九心即無性極故以終句爲簡
| T2217_.59.0755a23: | 別矣。 | 云云 | 抄云。有云。所謂空性 | 乃至 | 身意者 |
T2217_.59.0755a25: 故大師云。極無自性心一句悉攝華嚴教盡
| T2217_.59.0755a26: | 文 | 但第九引上文是爲來由。非正證耳。有 |
T2217_.59.0755a28: 所以六無畏立一無畏三重幻含一種幻。
| T2217_.59.0755a29: | 但以終句爲簡別文。極言顯無上故 | 云云 | 私 |
| T2217_.59.0755b02: | 分明矣。 | 或云 | 空性等文無淺深而證第九。 |
| T2217_.59.0755b04: | 下。聲聞行縁必獨覺法 | 乃至 | 上必兼取下。二 |
| T2217_.59.0755b05: | 乘境行必菩薩境行故 | 云云 | 又般若寺疏抄中。 |
| T2217_.59.0755b06: | 以所謂空性 | 乃至 | 等虚空之文證第八。以離 |
| T2217_.59.0755b07: | 有爲無爲界 | 乃至 | 極無自性心生之文證第九 |
T2217_.59.0755b09: 二心前後文句各局歟。但寶鑰中兩所引之。
T2217_.59.0755b10: 下所引如疏抄上所引與第八所引者同
T2217_.59.0755b11: 文故來歟。私檢引文論八九鑰八幷第九上
T2217_.59.0755b12: 引皆除無邊至續生之三句。但論鑰倶第九
| T2217_.59.0755b13: | 増極無自性心生句 | 又論鑰各第八云等 同虚空加同字耳 | 下引 |
T2217_.59.0755b15: 三句退安極無自性心生下更加無邊一切
T2217_.59.0755b16: 等三句具引如是初心已下文矣。倩案以
T2217_.59.0755b17: 極無自性句爲第九簡句。鑰論是同。但鑰
T2217_.59.0755b18: 下引以無邊一切佛法依此相續生文似爲
T2217_.59.0755b19: 別句矣。或又下引爲驚覺的據一切佛法
T2217_.59.0755b20: 生者五相成身等曼荼功徳故。上重證時＊鑰
T2217_.59.0755b21: 論倶不引此文歟。又義。等虚空一句兼八
T2217_.59.0755b22: 九通句歟。故今所引安極無下也。故上釋
T2217_.59.0755b23: 云。驚一道於彈指覺無爲於未極。等空之心
| T2217_.59.0755b24: | 於是始起 | 云云 | 此釋極無云等空。但始起者 |
| T2217_.59.0755b26: | 是自心等虚空性 | 文 | 又守護經開題云。空性･ |
| T2217_.59.0755b27: | 等虚空融境智而知一實 | 文 | 或又此文空性 |
T2217_.59.0755b29: 二心總句也。離有爲下二心別説也。離有
T2217_.59.0755c01: 至身意第八也。終一句第九也。例如第二
T2217_.59.0755c02: 劫中覺心所度云微細他縁所度云智障
T2217_.59.0755c03: 故。故理實細與極細又各分麁細。故大疏
T2217_.59.0755c04: 抄云六劫。可思之問。若爾第八所度何耶。
T2217_.59.0755c05: 答。經顯文越諸戲論是無間第八心也佛法
T2217_.59.0755c06: 續生即解脱第九心也。然理實各有斷證故。
T2217_.59.0755c07: 此中十喩者第三劫第八覺也。前十喩者第
T2217_.59.0755c08: 二劫覺與第三劫第八所度妄倶故云復成
T2217_.59.0755c09: 戲論也。今第八越彼故云越諸戲論也。越
T2217_.59.0755c10: 者指第八覺也。又等虚空三字顯微細斷
T2217_.59.0755c11: 也。又義。第九證局終一句也。依之疏云。心
| T2217_.59.0755c12: | 實際亦復不可得。故曰極無自性心生也 | 文 |
| T2217_.59.0755c14: | 實際 | 乃至 | 以蒙佛教授故轉生極無自性心。 |
| T2217_.59.0755c15: | 乃至心之實際亦復不可得 | 文 | 文意第八心 |
T2217_.59.0755c17: 生第九心。故云轉生。又云亦復也。轉及亦
T2217_.59.0755c18: 起盡非是示二心勝劣乎。若空性等文通
T2217_.59.0755c19: 第九則於一重心有轉生義耶。但第九同
T2217_.59.0755c20: 引者。若無彼文則難知無自性心從何心
T2217_.59.0755c21: 轉生。故引爲來由也。例如第五心引證。故
T2217_.59.0755c22: 彼心所引云。又云。聲聞所説眞言一一句安
T2217_.59.0755c23: 布是中辟支佛復有少差別。謂三昧分異淨
| T2217_.59.0755c24: | 除於業生 | 文 | 此中聲聞所説一一句安布是第 |
T2217_.59.0755c26: 難知與何法差別故。問。迂迴直往二機倶
T2217_.59.0755c27: 以空性爲入門耶答或云。然也。漸機今
T2217_.59.0755c28: 空性者住常寂滅光理性時蒙佛驚即轉
T2217_.59.0755c29: 生極無心然後入祕密也頓機宿善機熟可
T2217_.59.0756a01: 入密者即成空性心。空性者無始生死我執
T2217_.59.0756a02: 轉融性也。此心不生時難入故以機爲空
T2217_.59.0756a03: 性也。斯則
字三諦究竟入字三諦也。T2217_.59.0756a04: 宿善位以
字空性爲門而入金剛寶藏中T2217_.59.0756a05:
三點。開藏内見時三點雙現前於藏| T2217_.59.0756a06: | 外談内寶即有次第也。横竪義可思之 | 云 |
| T2217_.59.0756a07: | 云 | 問。今此空性無境等義可通覺心乘耶。 |
T2217_.59.0756a09: 無得爲要。依之大師開題八不空性談義。
| T2217_.59.0756a10: | 寶鑰獨空慮絶不二無相 | 文 | 若爾空性無相等 |
T2217_.59.0756a12: 其文別故。所以二劫三劫隔僧祇三乘一乘
T2217_.59.0756a13: 異境行。故疏云。前劫悟萬法唯心今觀此
| T2217_.59.0756a14: | 心即是如來自然智身 | 取意 | 若此文通覺心。 |
T2217_.59.0756a16: 釋者彼宗八不空理云八不空性非依今
T2217_.59.0756a17: 文歟所以宗家第八心獨名空性無境心故
T2217_.59.0756a18: 仍無失。問。大師立十住心專依大日經菩
T2217_.59.0756a19: 提心論。八不空性又非依今文乎。又雖有
T2217_.59.0756a20: 第七所依別文兼通此文何失。例如第九
T2217_.59.0756a21: 心正雖依極無自性句亦通所謂空性等
T2217_.59.0756a22: 文矣。又空性無境心名雖名第八何遮
T2217_.59.0756a23: 通餘心例如如實知自心矣。如何。答。住心
T2217_.59.0756a24: 淺深尤可任別憑經論起盡。此文通第七
T2217_.59.0756a25: 住心優降難辨者歟。但又住心淺深雖依
T2217_.59.0756a26: 眞言經論兼取各宗文理也。故八不空性及
T2217_.59.0756a27: 一心無相等言依彼宗釋義歟。又云。第九引
T2217_.59.0756a28: 證者如先會矣。或八九一劫故設雖通。此
T2217_.59.0756a29: 隔僧祇何同彼＊耶。又如實知自心名雖總
T2217_.59.0756b01: 即別名。空性無境心稱可局第八。例如一
T2217_.59.0756b02: 道無爲心矣
T2217_.59.0756b03: 上文無量等者。經云。無量如虚空不染污
T2217_.59.0756b04: 常住諸法不能動。本來寂無相。無量智成
| T2217_.59.0756b05: | 就正等覺顯現 | 文 | 疏第一云。次有一偈半。略 |
| T2217_.59.0756b06: | 答菩提心相貎 | 乃至 | 爾時行人爲此寂光所 |
T2217_.59.0756b08: 量智成就。此智成就即是毘盧遮那心佛現
| T2217_.59.0756b09: | 前故云正等覺顯現 | 文 | 私云。疏云寂光所照 |
T2217_.59.0756b11: 就同法華諸佛智惠甚深無量文。又心佛顯
T2217_.59.0756b12: 現義如實知自心義故大師引今經文證第
T2217_.59.0756b13: 八心符疏意矣
T2217_.59.0756b14: 前劫悟萬法唯心等者。唯心中有他縁覺心。
T2217_.59.0756b15: 法相唯識是事心也。三論唯心即眞心也。相
T2217_.59.0756b16: 宗遣相證性唯識雖名眞理識實性故云唯
T2217_.59.0756b17: 識。異三論云眞理即唯心耳。故知唯識言
T2217_.59.0756b18: 雖同事理義是別。具如先辨而已
T2217_.59.0756b19: 今觀此心即是如來自然智等者。疏第六云。
T2217_.59.0756b20: 次云離一切戲論法佛自然智。是廣歎不思
T2217_.59.0756b21: 議智而爲世間説滿足衆希願。是廣歎不
| T2217_.59.0756b22: | 思議方便○是故權實二惠具不可思議也 | 文 |
| T2217_.59.0756b24: | 門難解難入 | 文 | 同疏云歎權 實 智取意 | 二經意同權實二 |
T2217_.59.0756b26: 法報常住義。故云如來自然智等也。如來
T2217_.59.0756b27: 自然智者自受用身。毘盧遮那遍一切身者
T2217_.59.0756b28: 法身也。二身倶常住故云自然及遍一切也。
T2217_.59.0756b29: 故天台釋云。境既無量無邊常住不滅。智亦
| T2217_.59.0756c01: | 如是函大蓋大 | 文 | 理智倶常住而冥合如函 |
T2217_.59.0756c03: 疏第二劫文釋心主自在文云。以不滯有
| T2217_.59.0756c04: | 無心無罣礙。所爲妙業隨意能成 | 文 | 意云。法 |
T2217_.59.0756c06: 身有爲之故。理智倶冥會故。云心無罣礙。
T2217_.59.0756c07: 故第七叙覺心云。悟心性不生知境智不
| T2217_.59.0756c08: | 異 | 文 | 又嘉祥法華義疏云。内應與法身相應。 |
| T2217_.59.0756c09: | 法身常住應身亦常 | 文 | 内應者自受用身也 |
T2217_.59.0756c11: 非理智冥合耶。彼他縁心猶成理智冥會
T2217_.59.0756c12: 義。何況覺心乘乎。答。法身常住言雖同理
T2217_.59.0756c13: 智不二意全別。故彼義疏云。報佛壽量有始
T2217_.59.0756c14: 無終○初證佛果。是故有始。一證已後湛
| T2217_.59.0756c15: | 然不滅故無有盡 | 文 | 雖二身倶常報身猶有 |
T2217_.59.0756c17: 始無終故云自然智也。又唯識等論中雖
T2217_.59.0756c18: 明智與眞如平等平等報身唯有爲生滅
T2217_.59.0756c19: 體未及無終談也。故慈恩三身義云。佛受
T2217_.59.0756c20: 用身既墮法數。生者皆滅。是一向記。故不
T2217_.59.0756c21: 可説是本性常。許從因生説是常者違
| T2217_.59.0756c22: | 比量故 | 文 | 何爲難端乎。凡今住心理智倶無 |
T2217_.59.0756c24: 般若也。故疏云。以心實相智覺心之實相。
| T2217_.59.0756c25: | 境智皆是般若波羅蜜 | 文 | 又宗家叙此心 |
T2217_.59.0756c27: 照影。照影即金水。即知境即般若。般若即境
| T2217_.59.0756c28: | 文 | 此等義豈亂覺心乘乎。問。大師引菩提心 |
T2217_.59.0757a01: 嘉祥二諦章云。不見有法出法性者。是
| T2217_.59.0757a02: | 名與般若相應 | 文 | 既云能照心體即眞如。 |
T2217_.59.0757a04: 非云境智倶實相耶。如何。答。雖云境智倶
T2217_.59.0757a05: 實相未談心境同般若歟。例如智論文云。
| T2217_.59.0757a06: | 有爲實相即是無爲無爲相者即非有爲 | 云云 |
T2217_.59.0757a08: 宗是別所以第七心遮心外影像但於唯心
T2217_.59.0757a09: 位談理智不二。故疏上文云。覺此心本不
| T2217_.59.0757a10: | 生即是漸入阿字門 | 文 | 然今心中非但明自 |
T2217_.59.0757a12: 以心如是故諸法亦如是。根塵皆入阿
| T2217_.59.0757a13: | 字門○影像不出常寂滅光 | 文 | 止觀第五云。 |
T2217_.59.0757a15: 今當説。大品若聞無生門則解一切義。初
T2217_.59.0757a16: 阿字攝四十七字。四十七字攝阿字。中間亦
| T2217_.59.0757a17: | 然。横竪備攝其文如此 | 文 | 既云。横竪備攝皆 |
T2217_.59.0757a19: 塵皆入＊阿字即事理倶密之義。影像不出
T2217_.59.0757a20: 常寂是即事而眞之談也。若爾何異祕密
T2217_.59.0757a21: 心耶。答。境智倶般若之談雖甚深猶是一
T2217_.59.0757a22: 乘一如理未及十十無盡説。影像歸常寂
T2217_.59.0757a23: 之義雖希有猶是攝相歸性域未入性相歴
T2217_.59.0757a24: 然位也。觀夫祕宗意現覺諸法本初不生也。
T2217_.59.0757a25: 何云入＊阿字耶。直約諸法令識其心也。
T2217_.59.0757a26: 豈云歸常寂乎。所以皆入不出言顯示一心
T2217_.59.0757a27: 縁起末歸一心無相本也。寧及性佛性然六
T2217_.59.0757a28: 大四曼乎。故釋云。今所言色者非諸識所
| T2217_.59.0757a29: | 變影像 | 三乘色 | 非一心縁起色 | 一乘色 | 性佛 |
| T2217_.59.0757b01: | 性然四曼法佛法爾三色 | 文 | 眞言 色也 |
T2217_.59.0757b03: 此中十喩等者。初劫第二劫十種譬喩乃成
T2217_.59.0757b04: 戲論。今此中十喩復爲對治前劫心沒實
T2217_.59.0757b05: 際欲令離有爲界故。觀此十喩亦成
T2217_.59.0757b06: 戲論。今時等虚空性倶不可得故云越諸戲
| T2217_.59.0757b07: | 論 | 文 | 道範云。此釋意以此十喩者第三劫十 |
T2217_.59.0757b09: 沒實際。爲對治之觀此第三劫十喩。尚對
T2217_.59.0757b10: 前十喩成能所。故成戲論。釋歟。謂即空･即
T2217_.59.0757b11: 心･不思議三種幻麁･細･極三妄如次能所治
T2217_.59.0757b12: 也。若三劫十喩爲戲論者。何心爲能治＊耶。
| T2217_.59.0757b13: | 即以等虚空性倶不可得爲能治也 | 云云 | 或 |
| T2217_.59.0757b15: | 重百六十心煩惱業種除 | 文 | 是即越諸戲論 |
T2217_.59.0757b17: 戲論。非妄執也。或云。前位覺即後位迷故
T2217_.59.0757b18: 倶無相違耳。問。四義倶未審。先抄義不明。
T2217_.59.0757b19: 二三劫相望時。何忽第三劫十喩云戲論乎。
T2217_.59.0757b20: 次義非理。十喩望十喩成戲論義何忽
T2217_.59.0757b21: 云妄執耶。作釋合經其文別。何以下釋成
T2217_.59.0757b22: 上義耶。次義非理。此中十喩者第三劫。望
T2217_.59.0757b23: 前十喩者第二劫。不順綴文。若如成者應
T2217_.59.0757b24: 云以前十喩望此十喩成戲論也。後義不
T2217_.59.0757b25: 然。眞妄一體則何分能越所越耶。諸義皆
T2217_.59.0757b26: 非理。如何。答。諸義皆非無理。抄意得綴文
T2217_.59.0757b27: 起盡。故意云。以此第三劫十喩望前初二
| T2217_.59.0757b28: | 劫十喩成戲論。此復成戲論也 | 爲言 | 更述抄 |
T2217_.59.0757c01: 所以觀此十喩者指沒心實際前二劫十
T2217_.59.0757c02: 喩也。意云。今此第三十喩復觀此沒實除
| T2217_.59.0757c03: | 前十喩亦成戲論也 | 爲言 | 初二劫妄執既戲 |
T2217_.59.0757c05: 虚空性等文。故等虚空性＊是第三劫十喩故。
T2217_.59.0757c06: 又是能越心故但會難者前劫十喩屬戲論。
T2217_.59.0757c07: 是不斷極細故。其戲論者妄執也。又第三
T2217_.59.0757c08: 重微細等釋雖文在下意指上文也。合經
T2217_.59.0757c09: 屬後者擧前意爲來由耳。佛樹牙生偏當
T2217_.59.0757c10: 等虚空等文故。次義甚深所説義理相順何
T2217_.59.0757c11: 拘綴文。依之唯識論云不可隨文而取其
| T2217_.59.0757c12: | 義。十地論述隨聲取義有五種過 | 云云 | 宗家 |
| T2217_.59.0757c13: | 判如文取義三世諸佛之怨 | 云云 | 所以此十 |
| T2217_.59.0757c14: | 喩所望也。前十喩能望也。以此十喩 | 於 | 望 |
| T2217_.59.0757c15: | 前十喩 | ＊於 | 可讀也。又實範點云。以此中十 |
| T2217_.59.0757c16: | 喩 | ＊於 | 望 | 連波 | 前十喩復成戲論 | 云云 | 後義相 |
| T2217_.59.0757c18: | 覺與不覺是一味故 | 云云 | 上諸義任意取捨。 |
T2217_.59.0757c20: 十喩猶屬戲論。故以第三劫十喩云復成
T2217_.59.0757c21: 戲論也。故大師叙一道心云。前劫菩薩作
| T2217_.59.0757c22: | 戲論。此心正覺亦非眞 | 文 | 此釋依今文起盡。 |
T2217_.59.0757c24: 准知於第三劫中第八望第九非眞是戲
| T2217_.59.0757c25: | 論也 | 爲言 | 故文點云。以此中 | 乃 | 十喩＊於望 |
| T2217_.59.0757c26: | 禮波 | 前 | ＊乃 | 十喩復成戲論 | 云云 | 意云。於第三 |
| T2217_.59.0757c28: | 戲論也 | 爲言 | 越諸戲論文雖通八九今顯第 |
T2217_.59.0758a01: 成第九所度邊也。所以極細中分麁細故
T2217_.59.0758a02: 立微細名歟。若不爾者所越戲論可非極
T2217_.59.0758a03: 細妄執。何故疏第三云。此空智生時極無自
T2217_.59.0758a04: 性心生也。但知心垢盡處戲論不行。即是第
| T2217_.59.0758a05: | 六無畏依 | 略抄 | 既極無位云戲論不行。即知一 |
T2217_.59.0758a07: 心故。一道心雖斷一分極無障猶在故。一
T2217_.59.0758a08: 道十喩亦成戲論也。又義。如下辨。問。第二
T2217_.59.0758a09: 劫唯六喩。何云十喩耶。答。十有増減十故
T2217_.59.0758a10: 初二劫五六喩皆云十喩也。故疏第三云。然
T2217_.59.0758a11: 統論此品中十縁生句略有三種。摩訶般若
| T2217_.59.0758a12: | 中十喩亦具含三意 | 文 | 又法無畏釋云。法謂 |
| T2217_.59.0758a13: | 十縁生句也 | 文 | 初劫五喩非名十縁生句乎｣ |
| T2217_.59.0758a15: | 心所度也。其故所謂空性 | 乃至 | 舌身意文第八 |
T2217_.59.0758a17: 説文中第九義未終。前所擧妄執唯可第八
T2217_.59.0758a18: 所度歟。或云。所謂空性等文亘二種心。八
T2217_.59.0758a19: 九有淺深。越諸戲論文又可通二心所度
T2217_.59.0758a20: 也。私一義云。但第九心所斷也。謂等虚空
T2217_.59.0758a21: 句對前望後含無間･解脱二義。前越諸戲
T2217_.59.0758a22: 論者第八無間道斷極細麁分也。若對彼今
T2217_.59.0758a23: 等虚空成第八證理。有智契空理故云等
T2217_.59.0758a24: 虚空也。若望後佛法而生句又爲第九無
T2217_.59.0758a25: 間道。斷極細中細分故云微細。猶如第二
T2217_.59.0758a26: 劫中他縁所度云智障覺心所斷云微細也。
T2217_.59.0758a27: 佛法而生是第九證理故。故知種已上釋等
T2217_.59.0758a28: 虚空以虚空似煩惱滅無歟。復有下釋無
T2217_.59.0758a29: 邊以下文也。但至云第八所引中間文者。
T2217_.59.0758b01: 作釋引證依義理淺深不云文言交雜。今
T2217_.59.0758b02: 經第十心在八九前。又菩提心論七八引證
T2217_.59.0758b03: 未必文前後矣。又大師處處釋。第八第九
T2217_.59.0758b04: 同云等虚空心。八九同引此文通二心義
T2217_.59.0758b05: 顯然者歟。問。下云於業煩惱解脱非第九
T2217_.59.0758b06: 所度＊耶。答。彼廣通三妄。煩惱即知佛事
| T2217_.59.0758b07: | 故。例如云一心流轉作四相故 | 云云 |
T2217_.59.0758b09: 文智證大師釋云。業壽種者。約第二識有
T2217_.59.0758b10: 三相。謂自相･因相･果相也。開因相爲二。
T2217_.59.0758b11: 謂業與種。所謂業者身口意不清淨業也。言
T2217_.59.0758b12: 種子者癡愛因縁也。言壽者酬因所生之果
T2217_.59.0758b13: 報識故約第八梨耶立種子及果報二名也
| T2217_.59.0758b14: | 文 | 私案。業者業種子。種者煩惱種子。壽是總 |
T2217_.59.0758b16: 生死歟。問。第一卷釋縁業生云。癡愛因縁
| T2217_.59.0758b17: | 造不清淨業生六趣身 | 云云 | 此但分段業果。 |
T2217_.59.0758b19: 易等。期即身成佛行者受變易乎。答。上縁
T2217_.59.0758b20: 業生者分段煩惱業現行並別報故在前六
T2217_.59.0758b21: 識。今業壽種是種子幷總報故在第八識。然
T2217_.59.0758b22: 今宗三妄頓斷故極細斷時煩惱障等一時
T2217_.59.0758b23: 斷。故二種生死業種等又頓離也。但上擧分
T2217_.59.0758b24: 段者眞言行者無始本具邊雖有變易業
T2217_.59.0758b25: 果非三妄漸故不云受變易。麁苦先盡細
T2217_.59.0758b26: 苦顯云變易也。今既頓斷故。分段盡時即變
T2217_.59.0758b27: 易無故。成即身成佛義也。華嚴又一斷一切
T2217_.59.0758b28: 斷故云但分段身窮於因位也。但初劫文拔
T2217_.59.0758b29: 業煩惱株机等者。雖同時斷寄如常且作
T2217_.59.0758c01: 次第説也。況第一釋云。二乘雖破三毒亦
| T2217_.59.0758c02: | 不了了盡 | 文 | 分段業煩惱種子實極細斷位 |
T2217_.59.0758c04: 業果者彼業果終不離。況極細法執故變易
T2217_.59.0758c05: 煩惱乎。若爾劣如常斷。又雖有彼種不可
T2217_.59.0758c06: 云受變易。地前凡位無漏未起故。初地以
T2217_.59.0758c07: 上無漏雖起非變易業歟。非有分別無漏
T2217_.59.0758c08: 故。又縁助煩惱已斷故。又雖有微細妄執
T2217_.59.0758c09: 非二死縁助惑歟。又義。但分段業果歟。智
T2217_.59.0758c10: 證釋云六趣業。故又普觀釋云。其實二苦
| T2217_.59.0758c11: | 通依一切本末不覺 | 文 | 又香象釋相續業 |
T2217_.59.0758c13: 記等約助發潤歟。問。等虚空是初地菩提
T2217_.59.0758c14: 心平等種子。何云業壽種除義。佛樹牙生
T2217_.59.0758c15: 又二地以上大悲爲根。何云極無自性心耶。
T2217_.59.0758c16: 故疏第一云。今修平等三業清淨惠門一切
T2217_.59.0758c17: 蘊阿頼耶業･壽種子皆悉焚滅得至虚空
T2217_.59.0758c18: 無垢大菩提心。一切如來平等種子從悲藏
T2217_.59.0758c19: 中生法性牙。乃至莖葉華果遍滿諸法界
| T2217_.59.0758c20: | 成萬徳開敷菩提樹王 | 文 | 此文明鏡者歟。如 |
T2217_.59.0758c22: 第一云。即時人法戲論淨若虚空。成自然
| T2217_.59.0758c23: | 覺不由他悟 | 文 | 以上二句准等虚空以下 |
T2217_.59.0758c25: 菩提心也。心因句中有短三心等故云芽
T2217_.59.0758c26: 也。虚空無垢又業･壽種除義也。又義云。如
T2217_.59.0758c27: 能難。長十心時種子爲因牙等爲根。故疏下
| T2217_.59.0758c28: | 文云。初地爲種子二地爲牙三地爲疱 | 文 | 但 |
T2217_.59.0759a01: 提心種子疏示所斷妄執也。或除字平等種
T2217_.59.0759a02: 子歟。若不爾者如伊蘭種生栴檀牙。如何。
T2217_.59.0759a03: 又大師引證者爲證驚覺義引此文矣。故
T2217_.59.0759a04: 蒙驚轉入祕密故云牙生也。又義云。經文
T2217_.59.0759a05: 依此相續生文通種牙歟。疏家宗家互顯
T2217_.59.0759a06: 歟。雜問答云。問。何故先住此不生理。答。是
T2217_.59.0759a07: 虚空無垢大菩提心之地故。亦一切如來平等
T2217_.59.0759a08: 種子故。所以眞言行人從初發心住金剛種
T2217_.59.0759a09: 性。時即法性之芽自此而生萬徳之果於此
| T2217_.59.0759a10: | 開發。開發故先住之 | 文 | 私云。此文證二義。 |
| T2217_.59.0759a12: | 之佛其徳不思議。萬徳始顯一心稍現 | 文 | 是 |
T2217_.59.0759a14: 釋叙顯密異云。心外䂪垢於是悉盡。曼荼
| T2217_.59.0759a15: | 莊嚴此時漸開 | 文 | 是證後義也。或云。准釋 |
| T2217_.59.0759a17: | 牙歟。疏第一云。離因業生佛樹牙生 | 文 |
T2217_.59.0759a19: 既不壞因縁即入法界等者。因縁及生滅釋
T2217_.59.0759a20: 經有爲法界及不生滅釋經無爲也。不壞不
T2217_.59.0759a21: 動即入即是釋經離字經中明捨離前劫隔
T2217_.59.0759a22: 歴三諦故云離有爲等。疏中明今心不思
T2217_.59.0759a23: 議三諦故云即入即是也。故天台釋云。隔
| T2217_.59.0759a24: | ＊歴三諦是麁法也。圓融三諦是妙法也 | 云云 |
| T2217_.59.0759a26: | 所攝。今經會實方曰圓融 | 文 | 私云。以華嚴 |
T2217_.59.0759a28: 眞俗法也。何云三諦耶。答。二諦三諦開合
T2217_.59.0759a29: 不同一法二義差別。故疏第三云。今此境界
T2217_.59.0759b01: ○而形聲宛然即是法界。論幻即幻。論法
T2217_.59.0759b02: 界即法界。論遍一切處即遍一切處。論
| T2217_.59.0759b03: | 幻故名不思議幻也 | 文 | 私云。幻･法界･遍處 |
T2217_.59.0759b05: 即空理異名。中道遍二諦故云遍一切處
T2217_.59.0759b06: 也。前縁起･法界如次俗諦･眞諦也。二諦門
T2217_.59.0759b07: 合假空爲俗以中爲眞諦也。問。不思議幻
T2217_.59.0759b08: 者但約假諦。如何云三諦耶。答。一假一切
T2217_.59.0759b09: 假故以空中即假諦故云不思議。空及中
T2217_.59.0759b10: 相即又爾也。故疏第三云。若於一念心中明
T2217_.59.0759b11: 見十縁生句義則上窮無盡法界下極無
T2217_.59.0759b12: 盡衆生界其中一切心相皆能了了覺知以
T2217_.59.0759b13: 皆從縁起即空即假即中故。故曰如實遍
| T2217_.59.0759b14: | 知一切心相 | 文 | 又天台止觀第六云。無明一 |
| T2217_.59.0759b16: | 一心三觀一切種智佛眼等法耳 | 文 | 故大師二 |
| T2217_.59.0759b18: | 一念心中即具三諦。以此爲妙 | 文 | 問。經離 |
T2217_.59.0759b20: 故疏第三云。以此中道正觀離有爲無爲
| T2217_.59.0759b21: | 界極無自性心生 | 文 | 若爾別教離邊中道。何 |
T2217_.59.0759b23: 遮隔＊歴二諦也。所謂圓融隔歴同雖明
T2217_.59.0759b24: 三諦且約中道二諦顯其義也。又圓融三
T2217_.59.0759b25: 諦雖倶體倶用中爲經體。故釋籤第一云。
T2217_.59.0759b26: 問。雖云辭異意同空假如何得爲經體。答。
T2217_.59.0759b27: 既是不思議空假還指空假即中。中爲經
T2217_.59.0759b28: 體。中即空假亦指於中。三諦無非遍一切
| T2217_.59.0759b29: | 處 | 文 | 何況中道正觀既云極無自性心第八 |
T2217_.59.0759c02: 若如來出世若不出世等者。鈔第四云。一切
T2217_.59.0759c03: 諸法住阿字本不生中若佛出世若不出世
| T2217_.59.0759c04: | 其性常住離於造作故曰諸法法爾等 | 文 | 大 |
| T2217_.59.0759c06: | 不出諸法法爾如是住。謂諸眞言法爾故 | 文 |
T2217_.59.0759c08: 非餘天人所作法爾常住。而以加持力出
T2217_.59.0759c09: 興于世利益衆生○如來無礙知見在一切
T2217_.59.0759c10: 衆生相續中法爾成就無有缺減。以於此
T2217_.59.0759c11: 眞言體相不如實覺故名爲生死中人。若
T2217_.59.0759c12: 能自知自見時即名一切知者一切見者。是
T2217_.59.0759c13: 故如是知見非佛自所造作亦非他所傳
| T2217_.59.0759c14: | 授也 | 文 | 私云。宗家第十心引此文。今如實知 |
T2217_.59.0759c16: 非造自然意。謂欲顯示一切諸法有佛無佛
| T2217_.59.0759c17: | 相熏相生無斷絶義。法爾道理性如是故 | 文 |
T2217_.59.0759c19: 如般若中一切法趣眼等者。抄第四云。言一
T2217_.59.0759c20: 切法趣眼等者。一切法者般若中從色等歴
T2217_.59.0759c21: 法是也。趣即歸趣。謂一切法皆歸趣於眼
T2217_.59.0759c22: 處即法界也。是趣不過者無有出過是處
T2217_.59.0759c23: 者也。大品云。云何菩薩摩訶薩得阿耨多羅
T2217_.59.0759c24: 三藐三菩提時爲衆生説色趣空説受想
T2217_.59.0759c25: 行識趣空乃至説一切種智趣空等。何以
T2217_.59.0759c26: 故。是色空相非趣非不趣。乃至云一切法
T2217_.59.0759c27: 趣空是趣不過。何以故。空中趣非趣不可得
T2217_.59.0759c28: 故。又論。問曰。般若波羅蜜非趣非不趣。須
T2217_.59.0759c29: 菩提。何以故。問。行般若者趣至何處。佛何
T2217_.59.0760a01: 以答言趣薩般若。答曰。外道言説法從因
T2217_.59.0760a02: 趣果從先世入今世從今世趣後世。破
T2217_.59.0760a03: 是常顛倒故言無趣不趣。此中須菩提以
| T2217_.59.0760a04: | 著心 問。佛以無著心答等 | 文 | 私云。宗家以 |
T2217_.59.0760a06: 相違如何。答。經論文理隨宜。若爾般若何
T2217_.59.0760a07: 背第八心乎。疏第三云。如説極無自性心
T2217_.59.0760a08: 十縁生句即攝華嚴般若種種不思議境界
| T2217_.59.0760a09: | 文 | 第九心猶攝般若。況第八心乎。或又此文 |
T2217_.59.0760a11: 觀第四云○若得此意初心凡夫能於一念
T2217_.59.0760a12: 圓棄諸蓋。故大品云。一切法趣欲事。是趣
T2217_.59.0760a13: 不過。欲事尚不可得。何況當趣不趣。釋云。
T2217_.59.0760a14: 趣即是有。有能趣所趣故即辨俗諦。欲事
T2217_.59.0760a15: 不可得即是明空。空中無能趣所趣即辨
T2217_.59.0760a16: 眞諦。云何當有趣非趣即是辨中道。當知三
| T2217_.59.0760a17: | 諦只在一欲事耳 | 文 | 私云。准此釋者趣是 |
| T2217_.59.0760a18: | 有也有能所越故即俗諦也。經一切法 | 乃至 |
| T2217_.59.0760a19: | 更無去處也次是故 | 乃至 | 眼尚不可得者是即 |
T2217_.59.0760a21: 非趣耶者即是辨中道也。此文有雙非雙照
T2217_.59.0760a22: 中道。謂趣不趣如次有空故亦有亦空中道
T2217_.59.0760a23: 也。又互奪兩亡故趣不趣如次非空非有中
T2217_.59.0760a24: 道也。當知三諦只在一眼中耳。耳鼻舌身
T2217_.59.0760a25: 意等應准知之。故云亦如是也。大師以此
T2217_.59.0760a26: 離眼耳鼻等文證第八住心。甚有深意矣。
T2217_.59.0760a27: 彼宗一心三諦爲極故。問。大品文並止觀
T2217_.59.0760a28: 釋三諦義宜然。今經云離眼等未聞三諦
T2217_.59.0760a29: 義。如何。答。謂以大品文合今經意。趣眼是
T2217_.59.0760b01: 有義釋眼字。眼尚不可得即空義當離字。何
T2217_.59.0760b02: 況趣不趣並同離眼二字。故知開爲二諦合
T2217_.59.0760b03: 爲中道也。或又三諦倶在眼一字中以眼
T2217_.59.0760b04: 耳等各三諦歸第一實際故云離也。故次
T2217_.59.0760b05: 爲釋極無重示此意云一切諸法無不從
T2217_.59.0760b06: 縁生者者假諦也。若從縁生即無自性者空
T2217_.59.0760b07: 諦也。若無自性即本不生即中道也。疏第七
T2217_.59.0760b08: 釋＊阿字有空不生三義中云又不生者即
| T2217_.59.0760b09: | ＊是中道 | 文 | 本不生即是心之實際者。天台雖 |
T2217_.59.0760b11: ＊是心之實際也。玄義云。正指實相直爲正
| T2217_.59.0760b12: | 體 | 文 | 釋籤云。既是不思議空假還指空假即 |
| T2217_.59.0760b13: | 中。中爲經體 | 文 | 又三諦是能依別義實際 |
T2217_.59.0760b15: 即空即假即中。遠離一切戲論至於本不生
| T2217_.59.0760b16: | 際。本不生際者即是自性清淨心 | 文 | 弘決 | 五 |
| T2217_.59.0760b18: | 稱。雖亡而存立假號 | 文 | 此中心性者今心 |
T2217_.59.0760b20: 諦別義故皆云假立也經眼耳等文也。二義
T2217_.59.0760b21: 雖異心實際爲極故云離也
| T2217_.59.0760b22: | 行者得如是微細惠時等 | 乃至 | 極無自性心生 |
T2217_.59.0760b24: 多意。如是者指前言也。微細惠者空性心即
| T2217_.59.0760b25: | 第八心也。所以觀一切法 | 乃至 | 即是心之實際 |
T2217_.59.0760b27: 成天台一心三諦義畢重擧其意爲極無
T2217_.59.0760b28: 起因也。心之實際者或中道或所依一心義
T2217_.59.0760b29: 如先成今心實際亦復不可得者。前一道無
T2217_.59.0760c01: 爲心理無自性故起事事無礙故云亦復
T2217_.59.0760c02: 不可得云極無自性也。依之金師子章釋
T2217_.59.0760c03: 第五圓教云。情盡體露繁興大用。起必全
| T2217_.59.0760c04: | 眞。萬像紛然 | 略抄 | 大師引菩提心論萬徳斯 |
T2217_.59.0760c06: 萬像紛然二句逆次配論二句矣。心實際無
T2217_.59.0760c07: 自性而起事事故云起必全眞等耳。故知
T2217_.59.0760c08: 心實際亦復不可得文正釋極無自性心生
T2217_.59.0760c09: 句也。是即第九心也。故下釋云。行者初觀
T2217_.59.0760c10: 空性時覺一切法皆入心之實際○爾時十
T2217_.59.0760c11: 方諸佛同時現前而勸喩之。以蒙佛教授
| T2217_.59.0760c12: | 故轉生極無自性心 | 文 | 此釋意者入心實際 |
T2217_.59.0760c14: 成法之義也。前已成第八心畢欲今更成
T2217_.59.0760c15: 第九心故。微細惠者極無自性心。於前空性
T2217_.59.0760c16: 等文有二意一有爲無爲相即是天台圓融
T2217_.59.0760c17: 三諦也。二縁生無性義即華嚴法界縁起也。
| T2217_.59.0760c18: |   抄第六云。又云。行者得如是 | 乃至 | 心生 |
| T2217_.59.0760c19: | 也 | 云云 | 是當當華嚴法界縁起義 | 文 | 所謂觀一 |
| T2217_.59.0760c21: | 大師引菩提心論夫迷之法從妄想生 | 染法 縁生 |
| T2217_.59.0760c22: | 妄想止除種種法滅 | 同無性 | 從眞起用施諸法 |
| T2217_.59.0760c23: | 門 | 淨法 縁生 | 達於彼岸法已應捨 | 同無性 | 之文證 |
T2217_.59.0760c25: 九也。次下釋此心云。若住不思議地時不
| T2217_.59.0760c26: | 著於有爲無爲 | 云云 | 又義。一章文皆悉釋極 |
T2217_.59.0760c28: 善無畏三藏説此極無自性一句悉攝華嚴
T2217_.59.0760c29: 教盡。所以者何。華嚴大意原始要終明眞
| T2217_.59.0761a01: | 如法界不守自性隨縁之義 | 文 | 問。准華嚴釋 |
T2217_.59.0761a03: 稱性具徳。故探玄記中立十重唯識云○六
T2217_.59.0761a04: 轉眞成事唯識。謂如來藏不守自性隨縁
T2217_.59.0761a05: 顯現八識王數相見種現。七理事倶融唯識。
T2217_.59.0761a06: 謂如來藏擧體隨縁成辨諸事。其自性本不
T2217_.59.0761a07: 生業。即此理事混融無礙。是故一心二諦皆
T2217_.59.0761a08: 無礙。故起信云。依一心法有二種門皆各
| T2217_.59.0761a09: | 總攝一切法 | 已上 | 約終 教説 | 八融事相入唯識。謂 |
T2217_.59.0761a11: 不相礙。或一入一切一切入一無所障礙。
T2217_.59.0761a12: 九全事相即唯識。謂依理之事事無別事
T2217_.59.0761a13: 理。既無彼此之異合事一即一切。十帝網
T2217_.59.0761a14: 無礙唯識。謂一中有一切。彼一切中復有一
T2217_.59.0761a15: 切。既一門中如是重重不可窮盡。餘一一
| T2217_.59.0761a16: | 皆各如是。法性圓融故令事相無礙 | 此三門約 別教取意 |
T2217_.59.0761a18: 事事圓融爲圓教。大師何違本宗義以三
T2217_.59.0761a19: 乘教義成一乘義理。誰信用耶。答。有二意。
T2217_.59.0761a20: 一云眞如法界隨縁義者。是一乘無盡法界
T2217_.59.0761a21: 縁起非三乘一相眞如縁起也。故復古記下
T2217_.59.0761a22: 云。太一云。一乘縁起自體法界不同大乘
T2217_.59.0761a23: 縁起但能離執斷常諸過示。此宗不爾一
| T2217_.59.0761a24: | 即一切無過不離無法不同也 | 文 | 華嚴玄門 |
| T2217_.59.0761a26: | 即事是理等 | 略抄 | 華嚴問答云。三乘縁起者縁 |
| T2217_.59.0761a28: | 縁散不無 | 文 | 壽靈云。三乘一相縁起。一乘無 |
| T2217_.59.0761a29: | 盡縁起 | 云云 | 准此文。今法界隨縁者一乘無 |
T2217_.59.0761b02: 心縁起未及三密無盡縁起。故云眞如縁
T2217_.59.0761b03: 起也。又雖以理成事故談事融未明性
T2217_.59.0761b04: 相歴然事常故。故先徳云。顯一乘一心縁起
| T2217_.59.0761b05: | 談非性佛性然四曼 | 取意 | 般若僧正疏抄云。 |
T2217_.59.0761b07: 別意。一道者佛知見即佛性。此佛性自性清
T2217_.59.0761b08: 淨故云極無自性也。譬如。金眞毎値阿
T2217_.59.0761b09: 練其形萬差而其性不改也。問。爾者可云
T2217_.59.0761b10: 極有自性住心。何云極無自性也。答。其攝
| T2217_.59.0761b11: | 相歸性爾云可也 | 文 | 寶生御房云。又直因淨 |
T2217_.59.0761b13: 除三昧見八萬四千煩惱實相成八萬四
T2217_.59.0761b14: 千寶聚門初發心時便成正覺。得如來一身
T2217_.59.0761b15: 無量身。初位得後位功徳猶論明昧是法
T2217_.59.0761b16: 華等顯一乘教相也。或已開淨知見照法性
T2217_.59.0761b17: 圓融解脱一切業煩惱時即知一切業煩
T2217_.59.0761b18: 惱。時即知一切業煩惱無非佛事本自
T2217_.59.0761b19: 無有縛令誰解脱耶。一斷一切斷一成一
T2217_.59.0761b20: 切成在於一地普攝一切諸地功徳。因果無
T2217_.59.0761b21: 二始終無礙。猶明從微至著階位漸次有次
T2217_.59.0761b22: 第行布等是眞言淺略。華嚴等顯一乘表徳
T2217_.59.0761b23: 教門斷惑證理行相也。今眞言祕教金剛一
T2217_.59.0761b24: 乘表徳教門曰能治道品是一一行者本有
T2217_.59.0761b25: 内證祕密金剛智印。論所治惑障即一一
T2217_.59.0761b26: 法佛法然自性三摩地密印標幟也。何捨何
| T2217_.59.0761b27: | 取哉 | 文 |
T2217_.59.0761b29: 劫等者。三字誤書。謂此心屬第三劫故○
T2217_.59.0761c01: 第三劫極無自性心生時如蓮華盛敷故云
T2217_.59.0761c02: 望前二劫等。言若望後二心等者。此心喩
T2217_.59.0761c03: 八心中第五華種心第六成果心。後二心者
T2217_.59.0761c04: 第七受用種子第八嬰童心也。望此二心名
| T2217_.59.0761c05: | 果複成種。復能與彼後心而爲種故 | 文 | 於 |
T2217_.59.0761c07: 依即是果複成種也。又解。此心是三心中菩
T2217_.59.0761c08: 提心。望前來二劫論時。當第三劫如蓮華
T2217_.59.0761c09: 盛敷。望後二心即根與究竟。此菩提心却
| T2217_.59.0761c10: | 爲因故云如是初心佛説成佛因也 | 文 | 朝譽 |
T2217_.59.0761c12: 究竟者以極無自性心爲因句時。次以蒙
T2217_.59.0761c13: 佛警更増進心爲根句此即金剛心一念
T2217_.59.0761c14: 也。後以成正覺位心爲究竟句也。然顯教
T2217_.59.0761c15: 意見今之第八地心爲果位。前二劫顯行滿
T2217_.59.0761c16: 昇此地故。今教以八地已上乃至十地心
T2217_.59.0761c17: 爲成佛因初心佛矣。密教行始成八地故
T2217_.59.0761c18: 此約説三祇漸行而論。若據實尋其行者
T2217_.59.0761c19: 初地已上可云成佛因。故疏第十一釋初
T2217_.59.0761c20: 地徳云。平等清淨離諸分別。劑此名見菩
| T2217_.59.0761c21: | 提之心爲初成佛種子也 | 文 | 皆是密教行行 |
T2217_.59.0761c23: 補處及八地三昧是約教道法門作如此
T2217_.59.0761c24: 説耳。然祕密乘人於世諦中即能通達第
T2217_.59.0761c25: 一義諦者從初發心時即具行大空三昧。
T2217_.59.0761c26: 其謂不然則於一生之中不能頓滿諸地
| T2217_.59.0761c27: | 也 | 文。取意 | 私云。抄約十心或約三心。二釋 |
T2217_.59.0761c29: 心生疏釋存三劫地前地上二意。今釋何必
T2217_.59.0762a01: 云八地已上菩提心句耶。又大師住心論第
| T2217_.59.0762a02: | 九引行者得如是 | 乃至 | 佛説成佛因疏文注釋 |
| T2217_.59.0762a04: | 者示眞言門根究竟二心 | 文 | 寶鑰中引經如 |
| T2217_.59.0762a05: | 是初心 | 乃至 | 而業煩惱具依文。與住心論少 |
T2217_.59.0762a07: 義。或云。第二第三劫中各擧初攝後云二
T2217_.59.0762a08: 劫也。意於前二劫中極無自性心如蓮華
| T2217_.59.0762a09: | 盛敷也 | 爲言 | 故以論上文云。是因是心望前 |
| T2217_.59.0762a10: | 顯教極果。於後祕心初心 | 文 | 既顯教中有極 |
T2217_.59.0762a12: 中間覺心非三劫義歟。釋二劫者二種住
T2217_.59.0762a13: 心之故。或云。第二劫擧他縁攝覺心第三
T2217_.59.0762a14: 劫唯取一道能所相望異故以一劫半云
T2217_.59.0762a15: 二劫也。半劫又一劫攝故。問。在第三劫指
T2217_.59.0762a16: 前二劫。應是初二劫。例如上文云前二劫
T2217_.59.0762a17: 中雖云度二乘地等。又望初劫未敷蓮第三
T2217_.59.0762a18: 劫總應云開蓮。若爾相對初劫。尤可入前
T2217_.59.0762a19: 劫。故知抄義合疏意。如何。答。宗家釋義深
T2217_.59.0762a20: 冥疏意。總持字義依處隨義可取文義。前
T2217_.59.0762a21: 三劫相對今十住心相望也。又初劫中湛寂
T2217_.59.0762a22: 證寂相望而分水中水上之未敷蓮。准知今
T2217_.59.0762a23: 第三劫中一道極無相望而別未盛已盛之
T2217_.59.0762a24: 開蓮華故疏第一釋無量智成就文云。爾時
T2217_.59.0762a25: 行人爲此寂光所照無量知見自然開發如
| T2217_.59.0762a26: | 蓮華敷 | 文 | 此文説第八心。故今卷中引此文 |
T2217_.59.0762a28: 義。無量知見當彼經四佛知見理。然但云蓮
T2217_.59.0762a29: 華敷不云盛敷。故知於第三劫内開敷與
T2217_.59.0762b01: 盛敷相望也。重意云。前三義中初義望字違
T2217_.59.0762b02: 上此心言。不順下猶如等文。大師釋又望前
T2217_.59.0762b03: 顯教者。對極無指一道等云前顯教歟。若
T2217_.59.0762b04: 爾何爲證矣。次義又非理。何唯擧他縁一
T2217_.59.0762b05: 道不擧覺心乎。若又攝覺心者非二劫
T2217_.59.0762b06: 歟。故第三義爲勝。上下文符順故。隨又前諸
T2217_.59.0762b07: 難無故
T2217_.59.0762b08: 世尊以十方三世佛爲證等者。釋心云。極無
T2217_.59.0762b09: 自性心望顯極果。於密初心之義以十方佛
T2217_.59.0762b10: 説而證之義也。故住心論九云。是因是心望
T2217_.59.0762b11: 前顯教極果。於後祕心初心。初發心時便
| T2217_.59.0762b12: | 成正覺宜其然也 | 文 | 此意十方佛説中且以 |
T2217_.59.0762b14: 以此義開示衆生云一大事因縁。又云淨
T2217_.59.0762b15: 知見也。故知以華嚴文而證顯果爲密因
T2217_.59.0762b16: 之義。源出大日經説。非大師私義耳。問。
T2217_.59.0762b17: 今釋同法華中以大事因縁説四佛知見。
T2217_.59.0762b18: 何云顯果祕因之義＊耶。答。隨義轉用矣
T2217_.59.0762b19: 行者解脱一切業煩惱時等者。自此下重釋
T2217_.59.0762b20: 經於業煩惱等文。已上再釋經上二句也。此
T2217_.59.0762b21: 中有法譬法説中初釋初句即知下釋而業
T2217_.59.0762b22: 下句。本自下二句如次釋成上二義。蓮前
T2217_.59.0762b23: 文兩次讀之。如良下譬説有二種。初譬中
T2217_.59.0762b24: 變毒爲藥如次喩脱煩惱時即知佛事。用
T2217_.59.0762b25: 除衆病一句通應譬本自下二句。又義。以
T2217_.59.0762b26: 譬二句對法説二二句。各逆次配矣。又如下
T2217_.59.0762b27: 以譬二句對法説四句而兩次配之。又或
T2217_.59.0762b28: 此譬却顯前開華成種之義。而萬像具依同
T2217_.59.0762b29: 果復成種之意。故若依後意可云萬像即
T2217_.59.0762b30: 空耳。演密抄第四云。知一切業煩惱等者。據
T2217_.59.0762c01: 事則凡情謂之塵勞聖智達爲功徳。約理
T2217_.59.0762c02: 則本離塵染。然與一切煩惱爲依故以變
| T2217_.59.0762c03: | 毒･虚空二喩而相況爾 | 文 | 實範注云。私案變 |
| T2217_.59.0762c04: | 毒喩事虚空喩理 | 云云 | ＊阿字義第四 | 實範 | 云。 |
T2217_.59.0762c06: 即名之爲明。明來暗謝故。即是無明滅則行
| T2217_.59.0762c07: | 滅 | 乃至 | 生滅則老死滅等名爲業煩惱解脱。又 |
T2217_.59.0762c09: 而具明達之智。又云。衆生未成佛以菩提
T2217_.59.0762c10: 爲煩惱。菩薩成佛時以煩惱爲菩提。故華
T2217_.59.0762c11: 嚴疏顯三毒相普有正法。彼有五義。一當
T2217_.59.0762c12: 相即空。空故是道。非謂此三即是佛法○
| T2217_.59.0762c13: | 般若 | 二約幻用攝生。亦非即是○ | 淨名 | 三 |
| T2217_.59.0762c14: | 在或用心○觀心爲道亦非即道 | 浴流 | 四留惑 |
| T2217_.59.0762c15: | 潤生長菩薩道。亦非即是○ | 淨名 | 五當相即 |
T2217_.59.0762c17: 同。故無行經云。婬欲即是道。恚癡亦復然。如
T2217_.59.0762c18: 是三法中具一切佛法即斯義。又如虚空
T2217_.59.0762c19: 出過衆相而萬像具依。故下經云。虚空無垢
| T2217_.59.0762c20: | 無自性○ | 云云 | 具可見之 | 云云 | 私云。覺怨幷 |
T2217_.59.0762c22: 入第三劫時先觀性空無相菩提超第三
T2217_.59.0762c23: 重無明極細妄執證得極無自性瑜伽之心
T2217_.59.0762c24: 名超第三劫行。約所度＊惑名第三劫行。
T2217_.59.0762c25: 約所證法名淨菩提心○眞言初住於一
T2217_.59.0762c26: 分無明不斷而斷名超第三而極細妄執。然
T2217_.59.0762c27: 猶有四十一品無明故云解脱業煩惱而業
T2217_.59.0762c28: 煩惱具依。變毒爲藥。即是初住以上法性同
T2217_.59.0762c29: 體之無明也。不斷而斷斷而不斷故云解脱
| T2217_.59.0763a01: | 而具依也 | 略抄 | 大師守護經釋下云。一切義宗 |
T2217_.59.0763a03: 顯家之佛滯斷常二行未出業煩惱之苦
T2217_.59.0763a04: 依。故大日經中説如是初心佛説成佛因故
T2217_.59.0763a05: 於業煩惱解脱而業煩惱具依等。華嚴･寶雲
| T2217_.59.0763a06: | 等説應機之假佛未許究竟圓極之眞佛 | 文 |
T2217_.59.0763a08: 各據一義影略互顯歟。自宗十地有本有性
T2217_.59.0763a09: 徳修生顯徳二義。疏家約本有無垢十地故。
T2217_.59.0763a10: 無間道地前諸惑斷盡故。疏第三云。但知心
T2217_.59.0763a11: 垢盡處戲論不行即是第六無畏依。更欲如
| T2217_.59.0763a12: | 何表示耶 | 文 | 解脱道初地開寶聚門悟。故今 |
| T2217_.59.0763a13: | 文云即知一切業煩惱無非佛事 | 文 | 不同 |
| T2217_.59.0763a15: | 悉盡曼荼莊嚴漸開 | 云云 | 大師據修生斷惑 |
T2217_.59.0763a17: 六分明昧大日經疏第四微細妄執等是也
| T2217_.59.0763a18: | 西谷義也 | 或云。修生十地有有＊惑無＊惑義矣。 |
T2217_.59.0763a20: 上横義也。依十住心論前九種住心皆是因
T2217_.59.0763a21: 也。是地前也。第十即果也。即地上也。竪論
T2217_.59.0763a22: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0763a23: 平等即地上行相也。又義疏中釋今經文
| T2217_.59.0763a24: | 有二意。一者此心 | 乃至 | 成種文似釋如是初 |
T2217_.59.0763a26: 順成。以此心兩字應流下二句矣。或讀文
T2217_.59.0763a27: 點皆爲順釋。謂如是初心佛成佛･因説。上
T2217_.59.0763a28: 二句釋成佛義下二句釋因義也。故住心論
T2217_.59.0763a29: 中引疏今文合經局成佛因文矣。於業下
T2217_.59.0763b01: 文下別釋。行者已下文是也。故疏第三引
T2217_.59.0763b02: 今文云如前所説解脱一切業煩惱等除
T2217_.59.0763b03: 初二句矣。但佛説兩字廣貫下文故再釋歟。
T2217_.59.0763b04: 二者於業已下文又爲所釋也。置故字以
T2217_.59.0763b05: 反順義成上佛因之義故。所謂上先作盛
T2217_.59.0763b06: 敷成種釋合解脱具依等經。故抄上釋云。
T2217_.59.0763b07: 於業煩惱解脱即是如蓮開敷。而業煩惱具
| T2217_.59.0763b08: | 依即是果復成種 | 文 | 大師守護經釋同此意 |
T2217_.59.0763b10: 斷故云成種。寶鑰云。望前顯教極果於後
T2217_.59.0763b11: 祕心初心者即此意矣。次行者以下釋更述
T2217_.59.0763b12: 別義也。若依頓證人。微細亦初地盡故云
T2217_.59.0763b13: 爾歟。前義約漸證人兼顯顯密差別歟。大
T2217_.59.0763b14: 師顯密分別爲要但依前義也。若爾依後
T2217_.59.0763b15: 義不成佛因義乎。謂知無非佛事即頓證
T2217_.59.0763b16: 之因故云成佛因耳。但疏下釋。不思議幻義
T2217_.59.0763b17: 下句顯故爾也。意異矣。大師釋不引釋不引
T2217_.59.0763b18: 盡歟。或又約顯果後惑不存故云無非佛
T2217_.59.0763b19: 事。依密因後＊惑未盡故云果復成種。前後
T2217_.59.0763b20: 相成而成一義矣。或又釋論中熏離･熏倶作
T2217_.59.0763b21: 二釋。今釋當第二是一味故釋歟。問。無非
T2217_.59.0763b22: 佛事悟唯在諸＊惑斷盡位＊耶。答。准釋論
T2217_.59.0763b23: 染淨始覺悟可爾歟。故仁王經云。菩薩未
T2217_.59.0763b24: 成佛時以菩提爲煩惱。菩薩成佛時以
| T2217_.59.0763b25: | 煩惱爲菩提 | 文 | 又准同論五重問答明無明 |
T2217_.59.0763b27: 者寶鑰云。初發心時便成正覺宜其然也
| T2217_.59.0763b28: | 文 | 以眞言深位初地同華嚴淺位初住。豈 |
| T2217_.59.0763c01: | 故彼宗初住入此宗初住也 | 云云 | 私云。不爾 |
T2217_.59.0763c03: 果同密初心。故彼具文云。是因是心望前顯
T2217_.59.0763c04: 教極果。於後祕心初心。初發心時便成正
| T2217_.59.0763c05: | 覺宜其然也 | 文 | 既云極果。顯初住乎。又釋 |
| T2217_.59.0763c07: | 眞言門是則初門 | 文 | 但初發心時便成正覺者。 |
T2217_.59.0763c09: 華嚴文成祕宗義。例如智論是助佛道初
T2217_.59.0763c10: 門之文矣。問。龍樹付法亘顯密報佛唯
T2217_.59.0763c11: 説顯故相例不齊。故大師雖智論爲顯密
T2217_.59.0763c12: 差別之證。華嚴不爾。如何。答。傳持龍樹既
T2217_.59.0763c13: 知密。能説如來不思祕。故大師釋云。應化
| T2217_.59.0763c14: | 如來祕而不談。傳法菩薩置而不論 | 文 | 楞枷 |
T2217_.59.0763c16: 釋論所引大本華嚴成顯密義畢。但初發
T2217_.59.0763c17: 心者如云初心未必發心住歟。或隨義轉
T2217_.59.0763c18: 用矣
T2217_.59.0763c19: 若住此不思議解脱時等者。極無自性心在
T2217_.59.0763c20: 初地故云住不思議等也。故下文云。轉生
| T2217_.59.0763c21: | 極無自性心至不思議地 | 文 | 問。不思議解脱 |
T2217_.59.0763c23: 雖地前何不云不思議乎。答。既下文云不
T2217_.59.0763c24: 思議地豈非初地以上乎。今文意迴向滿心
T2217_.59.0763c25: 垢悉盡入初地時。開一切業煩惱無非佛事
T2217_.59.0763c26: 悟。故云不思議地也。故疏第七云。若到修
T2217_.59.0763c27: 行地授不思議果。此修行地即是淨菩提
T2217_.59.0763c28: 心初法明門。例如聲聞見諦已後復入修道
| T2217_.59.0763c29: | 位也 | 文 | 此文分明矣。但至不思議幻者何 |
| T2217_.59.0764a02: | 是眞言行者虚空無垢薩提心也 | 文 | 又云。如 |
| T2217_.59.0764a04: | 不思議之幻也 | 文 | 非指今文乎 |
T2217_.59.0764a06: 坊草了是偏爲紹隆佛法回向菩提而已
| T2217_.59.0764a07: | 金剛資頼瑜 | 生年四十一 |
T2217_.59.0764a09:
T2217_.59.0764a10:
T2217_.59.0764a11:
T2217_.59.0764a12: 疏卷第二之七
T2217_.59.0764a13: 統論三劫始終等者。且約大師十住心者有
T2217_.59.0764a14: 多意。或唯蘊無我爲始。極無自性爲終。上
T2217_.59.0764a15: 三劫文各存二意故疏云。越世間三妄執出
| T2217_.59.0764a16: | 世間心生 | 文 | 約出世間心論三劫故。又云。 |
T2217_.59.0764a18: 始。下文中世間八心爲一毫善。故持齊爲
T2217_.59.0764a19: 始。又上文云。若住此不思議解脱時是眞阿
| T2217_.59.0764a20: | 羅漢 | 乃至 | 應受廣大供養 | 文 | 故極無爲終也。 |
| T2217_.59.0764a22: | 也 | 觀抄義 | 私云。始兼正如觀義。終又有兼正。 |
T2217_.59.0764a24: 心初劫除世間心。下六無畏擧世間心無
T2217_.59.0764a25: 祕密心。故前後合論始終各有兼正耳。或
T2217_.59.0764a26: 始可通第一心。彼又有知過義。故寶鑰云。
| T2217_.59.0764a27: | 九種心藥 | 文 |
T2217_.59.0764a29: 尚丘云。金玉未成器。礦古猛反。金璞金玉
| T2217_.59.0764b01: | 未成器 | 云云 | 私云。礦字相通也。金玉中今 |
T2217_.59.0764b03: 譬如收彼頑石置在家中者。問。譬説中既無
T2217_.59.0764b04: 此意。何合説中示此義耶 答。今文中譬合互
T2217_.59.0764b05: 顯圓世間三心也。故有此句。所謂合中。是
| T2217_.59.0764b06: | 故諸善知識纔見衆生世間八心 | 乃至 | 遇便識 |
| T2217_.59.0764b07: | 之者第二持齊也。諸佛菩薩亦爾 | 私云 | 對前譬説 云亦爾譬 |
| T2217_.59.0764b08: | 中雖無文 有意故 | 久已證知 | 乃至 | 方便誘進令受三歸如 |
T2217_.59.0764b10: 嬰童心也。受三歸戒是護戒故。前譬中此心
T2217_.59.0764b11: 無文。又譬説中。猶有如意寶在石礦之中
| T2217_.59.0764b12: | 乃至 | 與瓦石無異者第一羝羊心也。此文無合 |
T2217_.59.0764b14: 次以三種三心等者。有人云。見･修･無學三道
T2217_.59.0764b15: 云三種。此三道各有越三妄之心故云三
T2217_.59.0764b16: 種三心。但云拔業煩惱者擧無學三心顯
| T2217_.59.0764b17: | 餘二三心也 | 云云 | 信證僧正義云。第一僧祇 |
T2217_.59.0764b19: 聞･縁覺･證寂然界三乘人各經同三道斷彼
T2217_.59.0764b20: 三妄。然聲聞空我故攝唯蘊無我。縁覺與
| T2217_.59.0764b21: | 寂然界空法故攝拔業因種 | 云云 | 私云。此意 |
T2217_.59.0764b23: 心云三種三心。三種即三心也。又有義同第
T2217_.59.0764b24: 二義也。私云。第二義違住心淺深。見道･三
T2217_.59.0764b25: 果是唯蘊心。無學拔業心故。第三義唯三乘
T2217_.59.0764b26: 心可云三種心後三字無用乎。初義無難
T2217_.59.0764b27: 歟
T2217_.59.0764b28: 爾時生於佛家等者。此文有二意。或攝祕
T2217_.59.0764b29: 密或屬極無自性心。合灰水使淨生於佛
T2217_.59.0764c01: 家合在憧雨寶之故。即知極無唯在地前
T2217_.59.0764c02: 也。地前地上是顯密界畔故。故寶鑰釋顯
| T2217_.59.0764c03: | 密異云。心外礦垢悉盡曼荼莊嚴漸開 | 云云 |
| T2217_.59.0764c04: | 又云。顯藥拂塵眞言開庫 | 文 | 私云。悉盡者 |
| T2217_.59.0764c06: | 初地入金剛寶藏 | 文 | 若不開何入矣。重意云。 |
T2217_.59.0764c08: 密。若行者已下述頓機入祕也。直從眞言
T2217_.59.0764c09: 門直字此意矣。所謂迂迴直往雖巧度拙度
T2217_.59.0764c10: 不同倶入初地金剛寶藏故云獲寶無異
T2217_.59.0764c11: 路也。意漸頓修行雖是顯密異路入初地
| T2217_.59.0764c12: | 時同得三密寶故無異路也 | 爲言 | 後義意若 |
T2217_.59.0764c14: 分明故。況復三劫各置次言簡濫若生於
T2217_.59.0764c15: 佛家文更明直言初地。何不置次言乎。又
T2217_.59.0764c16: 結文以此因縁故堪受世間廣大供養也者又
T2217_.59.0764c17: 非釋經世間宗奉常應供養文乎。上疏文見
T2217_.59.0764c18: 歎極無徳。故即知今文成極無義理也。但
T2217_.59.0764c19: 至合譬二重者於極無有斷惑證理二重。
T2217_.59.0764c20: 無間･解脱如次地前地上故。然次生極無自
T2217_.59.0764c21: 性句雖通斷證總句且約斷惑邊合別譬
T2217_.59.0764c22: 也。又大師釋者。大顯密對辨時雖云拂外
T2217_.59.0764c23: 塵於顯中斷證異故非無得寶。故寶鑰叙
T2217_.59.0764c24: 第九心云。初心之佛其徳不思議。萬徳始顯
| T2217_.59.0764c25: | 一心稍現 | 文 | 又第九心引菩提心論萬徳斯具 |
T2217_.59.0764c27: 乎。然猶望三密寶時彼非眞寶故云未開
T2217_.59.0764c28: 藏也。又於初地位有遮表。顯乘極位寄同
T2217_.59.0764c29: 祕密遮情故云雨藏。一心三密雖異同初地
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